the relaps'd apostate, or, notes upon a presbyterian pamphlet, entituled, a petition for peace, &c. wherein the faction and design are laid as open as heart can wish by roger l'estrange. l'estrange, roger, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the relaps'd apostate, or, notes upon a presbyterian pamphlet, entituled, a petition for peace, &c. wherein the faction and design are laid as open as heart can wish by roger l'estrange. l'estrange, roger, sir, - . [ ], p. printed for henry brome ..., london : [i.e. ] first edition. advertisement on p. [ ]-[ ]. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baxter, richard, - . -- petition for peace. church of scotland -- controversial literature. petition for peace with the reformation of the liturgy, &c. presbyterianism. church and state -- england. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion the relaps'd apostate : or notes upon a presbyterian pamphlet , entituled , a petition for peace , &c. wherein the faction and design are laid as open as heart can wish . nullum perniciosius odium eft , quàm violati beneficii pudere . senec. epist. by roger l'estrange . london , printed for henry brome at the gun in ivy-lane . m. d c. x l i. to the presbyterian divines ; the publishers , and abettours of a pamphlet , entituled , a petition for peace , &c. — gentlemen , that you may not glory either in your cause , or fortune , you are here condemn'd to suffer publique shame by a weak hand ; yet so , as not to make mee proud of the conquest ; for ye fight against your selves , and fall by your own weapons . this is the certain fate of all your strivings against the right of bishops . the liberties you challenge , must be allow'd again by you to the people : and where 's your holy discipline then ? thus are ye broken upon your own wheel , and your selves cast into the pit ye digg'd for others . the well-weighing of this consequence twenty years ago , might have sav'd a great deal of sin , and treasure : it may prevent the same again , ( for ought i know ) even at this instant , duly to consider it : for to deal freely , gentlemen , you are now re-entred upon that deadly path that leads from heaven to hell , from conscience to disobedience : from the reforming pulpit to the kings scaffold . how shall i reconcile that reverence i bear your character , with the just indignation due to your actings ? you have of late publish'd a book ; thus called ; a petition for peace , with the reformation of the liturgy , &c. your petition appears fortified with twenty reasons , which i take a freedome to reply upon , and i make a little bold too with your liturgy : submitting the reason of all , to the judgement of the indifferent world ; and to your selves my dedication . your writings are like the pestilence that walketh by night , and the plague that destroyeth at noon-day . they steal out , and disperse themselves in the dark , but the malice of their operation is publique . many unseemly circumstances there are in the menage of this your pamphlet , which i refer to their proper notes : but since you plead the kings authority for what ye did ; it will behoove me in the first place to clear that point ; and no way better then from the very words of his majesties commission ; directing , to advise consult upon and about the book of common prayer , and the several objections and exceptions , which shall now be raised against the same , and ( if occasion be ) to make such reasonable and necessary alterations , corrections , and amendments therein , as by and between you , the said arch-bishop , bishops , doctours , and persons hereby required and authorized to meet and advise as aforesaid , shall be agreed upon to be needful and expedient , for the giving satisfaction to tender consciences , and the restoring and continuance of peace and unity in the churches under our protection and government . how far your liberties agree with these limitations , be you your selves the judges . i am afraid you 'll think my introduction some-what below the dignity of the subject ; but though the argument in it self be grave , methinks your menage of it , is exceeding pleasant : in truth , so much , that all your sober fashions will hardly make me swallow it for earnest . you know we have had a long and bloody war , gentlemen : and the same actions which on the legal side , were duty , piety , and justice , were in the adverse party , no other then rapine , murther , and rebellion . these crimes call for repentance , and either christianity is but a story , or it concerns those people that have this load upon their consciences , frankly , and seasonably to discharge themselves . would not a searching sermon now and then upon this subject , do as much good as a discourse of humane impositions ? 't is not an act of pardon , and oblivion , will bring them off , at the great day , that have these horrours unaccompted for . as publique ministers , kings may remit publique offences : and forgive those who cannot yet forgive themselves . the royal power extends but to the law not to the conscience . they shall not dye for that which yet they may be damn'd for . a man that robs a church may scape the wheel , and yet the sacriledge cleave to his fingers . in fine ; monarchs may dispense with their own laws , and interpose betwixt the gibbet , and the offender ; but betwixt sin and vengeance ; — guilt , and the dreadful stroke of divine justice ; there 's but one mediator : before whose majesty kings are but animated shadows , and all the dazling glories of this world , a black obscurity . in short ; he that has made his peace with the law and not with his own soul : — on earth , and not in heaven , has done the least part of his business . you are now crying up those people for the godly party , whose wretched souls were by the magick of your covenant-holyness charm'd into disobedience . you 're scrupulizing now again about the lawfulness of ceremonies : but not a word touching the vnlawfulness of the war. for shame , for shame , gentlemen ; that very point betrays you . it looks as if you would have the people still believe the cause was good , and that upon the same presumption of an imaginary superstition , they may tread over the same steps again . tell them how ill they did to fight against the king : ( if you believe 't was ill done ) press their repentance and bewayl publiquely your own engagements in that sinful quarrel : you betray otherwise the souls ye plead for , into a final hardness , — into an obstinate , and impenitent security . this is so undeniably your duty , ( unless you still adhere to your first cause , ) that there 's no shifting : so that the tryal of your integrity depends upon this issue : if you be truly loyal , and repentant , where-ever you have preach'd disobedience , you will recant it : however your confession must be as publique as your sin. without this cleerness all your talk of conscience weighs not a nut-shell . only betake your selves to your own pastoral discipline ; and there i leave ye . your humble servant , roger l' estrange . an advertisement . i have been of late sollicited by divers persons to hold my hand : but finding no cause for 't , either in my thoughts , or papers , i went on , finishing what i here publish . this morning , and just upon the perfecting of my book , i receiv'd notice of a scandalous report about the court , and which ( they say ) has reach'd his majesty's ear , that i am printing of a general list , of all those persons now in imployment , which formerly bare arms or office against the king. who ever speaks this as upon knowledge , tells a thing false and foul . i am not such an ass , as not to understand the mischievous imprudence of it : nor such a knave , as to engage in what i judge so gross , and so unlawful . but since the malice of mine enemies wants matter , for the least colour of an accusation , i must be crush'd by calumny , and once again condemn'd unheard ; now ( in pretence ) for dishonoring the king , as i was formerly for serving him . 't is possible by some of the same persons too : for i 'm surè , no man that is loyal , will pretend i 'm a rebel . but there 's no smoak ( they say ) without some fire . the ground of this report i may imagine ; onely a little amplifi'd it is by the benevolence of the courteous understander . these are my words . we are with reverence to believe , that where he ( the king ) knows the person he prefers , or saves , he knows likewise the reason of his bounty or mercy ; and we are not to pry into forbidden secrets . as to the rest , i think a private list presented to his majesty , were a good and a loyal piece of service : as ( 't is , and ever was my judgment ) it were the contrary to make it publick , for that were to invade an act of parliament , to assault the party . whereas the other is ( as i understand it ) onely a dutiful and modest office toward his majesty . general rules have their exceptions ; and beyond doubt , particulars there are , whom they that plac'd them there , would not his majesty should take notice of . neither do i presume to blame even those , but i propose to shew them . if services of this quality be rendred dangerous , 't is onely for those people that are weary of their lives , to be honest ; and i 'l content my self still to be one of them . one note , and i have done . my crime is not the raking into pardon'd actions , but for exposing relapsers , and discovering new combinations . novemb. . . the relaps'd apostate . the introduction . there is newly come forth a godly libell , to the tune of — when jocky first the war began — it is entituled , a petition for peace with the reformation of the liturgy , &c. — some thousands of these fire-balls , are already thrown among the common people by the reformado presbyters , and 't is their way ; first to preach , the rabble to gunpowder ; and then scatter their squibs among them . there is neither author , stationer , nor printer , that appears to the pamphlet : but the design is peace and reformation ; and that 's the reason they 're asham'd to own it . if my intelligence deceives me not ; this same schismatical piece of holynesse , was delivered to the presse by one mr. baxter , or by his order . ibbitson in smithfield was the printer . ( the levelling ibbitson i suppose ; he that printed the adjutators proposals , i mean , and the petition to the army against the maior and aldermen in october . ) i am told too that r. w. has a finger in the pye ; — brittanicus his old friend ; — he that hunts in couples with tyton . these good folks have printed treason so long , that they think now they do the king a kindnesse , to stop at sedition . indeed 't is pitty their old imprimatur-man was so unluckily call'd aside by a good office into ireland ; we should have had the toy stamp'd else with priviledge . my information tells me further ; that the bauble was barrell'd up , for fear of venting , and so sent several ways ; which being perform'd with much secresie and dispatch , does but bespeak a general tumult , and prepossess the nation against better reason . crine ruber , niger ore , brevis pede , lumine luscus : rem magnam praestas , zo●le , si bonus es . go thy wayes prester john , never bad of the marque ; four white feet , a wall-eye , and sound neither wind nor limb ; thou' rt right i 'll warrant thee . here 's first ; an unauthoriz'd form of worship : compos'd , printed , publish'd , and dispers'd by private persons ; which at first dash affronts the prerogative royal , and the establish'd government . observe next ; that 't is done by stealth : no name to 't : which gives a shrewd suspicion of ill-meaning ▪ when they that best knew what it meant , thought it not safe to own it . look in the third place to the promoters of it ; and i divine , you 'll scarce find any man a stickler in this office , that has not been an enemy to the king. fourthly , take notice , that though the book addresses to the bishops , from them of all the rest , 't is with most care conceal'd ; but on the other side : the copies flye in swarms about the nation : that is , where they may do most mischief ; however kept from them , to whom they seemingly apply for satisfaction . is this fair play my masters ? see now the timing of it : upon the just nick , when the bishops are consulting a christian , general , and friendly accommodation : and that 's the event they dread ; dominion or confusion ; — being their motto . did ever presbyters set footing any where , and blood or slavery not go along with it ? this comfort yet attends the broyls they cause ; the warr's a less plague then the government . once more ; who knows but they have chose this juncture , for some yet more malicious ends ? they have not stickled to make parties ; — held their consults and conventicles : — printed and preach'd sedition all this while only for exercise or pleasure . do they not now expect to reap the fruits of their disloyal labours ? the parliaments adjourn'd , and in this interval , 't is beyond doubt they think to do their businesse : what can be else the drift of this their challenging petition ; and at this most unseasonable instant ; but to precipitate a breach , and disappoint the general hopes of their next meeting ? nothing more common with the faction , then to discourse what wonders the next parliament will do : and hint the approching end of this. unthankful creatures ! have they so soon forgot , who sav'd them ? their mushrome-honesty , has in a night forsooth shot it self up from hell to heaven . 't is a wide step , from sacriledge , to strict holyness : — from robbing the material church , to the advancing of the mystical : — from a lawless , merciless oppression of gods ministers ; — to a true pity towards his servants . in fine ; 't is a huge leap , from the dross of humanity , to the perfection of angels ; yet in the case before us , there 's but a thought , a moment ; but an imaginary line that seems to part them . 't was the kings fiat that strook light out of darkness , and made them pass for what they should be ; his majesties command , that drew the curtain betwixt the world , and their transgressions ; and betwixt life and death . they are not yet at ease ; they have their heads again to make new stakes with : and we have another king to lose , if they can catch him as they did his father . just thus began the late rebellion ; and if good order be not taken with these relaps'd apostates , just here begins another . nor is it only the same method and design ; but it will soon appear , that the same persons are now in again , whining and snivelling for religion , ( as they did ever ) only to cheat the multitude , and to engage a faction . they have now dispers'd this pamphlet all over england ; as i am fairly assur'd . but why to the people first ? unless they intend to make use of them ? and what use can they make , but violence ? this is to say , that if the bishops will not do them reason , the people shall . next ; why so many ? but to beget a thorough-disaffection to the establish'd liturgy ? in short ; what is all this , but to cry fire , or murther to the nation ; when they themselves are the aggressours ; and 't is a flame of their own kindling ? truly these are symptomes ( as the country fellow said ) of an apostacy ; we 'll come a little nearer now , and feel their pulse . by your leave , gentlemen of the reformation . what , sir john b — too ? your most humble servant sir , pray'e while i think on 't let me ask you a modest question or two ; ( with favour of your friends here . ) can you tell me whether old olivers physicians or his intelligencers , had the better trade on 't ? or do you know who it was that was so monstrous earnest to have had me to bridewell for my caveat ? some say , he 's a physician ( but i hear no body say so that knows him ) and that 't was only a cast of his profession , to advise breathing of a vein with a dog-whip . ( for betwixt friends some of the new-modell'd gimcracks take mee for mad. ) others again will have him to be a justice , and that he would have had me lash'd upon the statvte . i am the rather inclin'd to believe this , because i 'm told that he , and barkstead , ( late of the tower ) were formerly fellow-servants , and conferr'd notes . now this same barkstead laid that very law to me : he told me that i was a fidler , and that a fidler was a rogue by the statute . some will needs fasten it upon one , that would have made the presbytery of pauls covent-garden , independent : and that he took an edge they say , because of a jerk i gave to a certain friend of his ; who upon richard's comming toward the crown ; pray'd devoutly that the scepter might not depart from the family . in fine ; the thing is done , and qvi whipp at , whipp abitvr . — melius non tangere clamo ; flebit , & insignis totâ cantabitur urbe . good-morrow knight : and now to my divines . heark ye gentlemen ; betwixt jeast and earnest , i have a way of fooling , will go near to put your gravities out of countenance : and yet i know , you are a little joco-serious too you selves ; but in another way . — do not you jeast sometimes , when ye professe to love the king ? now that 's our earnest : — but then you 're monstrous earnest , when y' are discover'd that you do not ; and there 's our sport . your very way of argument , and reasoning , is but a kind of cross purposes . — 't was ask'd me — can any man be sav'd without repentance ? and 't was answer'd — clap him up . are not ( in good time be it spoken ) your very vows , and covenants , arrant riddles ? the war was rais'd and prosecuted ; the king and his adherents , ruin'd ; by virtue of your covenant ; ye sware to act according to that covenant ; and yet ye knew not what it meant . for , when the holy war was finish'd , did not you fall together by the ears , among your selves , about the meaning of it ? to save his majesty , ( you 'll say ) from covenant-breakers . agreed : so that it seems , according to the covenant , the king might have been shot , but not beheaded ; or otherwise ; 't was lawful to shoot at him ; but not so to hit him . but your poor covenant's dead and gone ; e'en let it rest. yet tell me ( by the oath ye have taken ) have ye not still a kindness for 't ! methinks , ( in a plain phrase ) ye look as if ye lov'd the very ground it went upon . your ways , your words , your actions — all smells of the solemn — still : yes , and ( with reverence ) your new liturgy it self , is down-right directorian . 't would make one smile , ( if 't were good manners to make merry with your grievances ) to see how the poor harmless miserable aequivoc — is lugg'd by head and ears into your sermons , and discourses ; the very sound delights you still . but that 's not all . the often mention of the word covenant , bespeaks a note ; and by that double meaning , moves the people : so that the good old cause , is still carry'd on , under protection of an amphibology . now , if you please gentlemen , we 'll cloze upon the question , and begin with your title . a petition for peace with the reformation of the liturgy , as it was presented to the right reverend bishops . by the divines , appointed by his majesties commission to treat with them about the alteration of it . note . i. vve have here ( as bishop hall says of smectymnuus ) a plural adversary : and in good deed , 't was more then one mans businesse , to do a thing so excellently amisse . no name , no license ; and yet the matter in debate , no less then the two grand concerns of humane nature , peace , and salvation : done by divines too ; dedicate to bishops ; the kings commission mention'd in 't . methinks a work of this pretense should not have crept into the world so like a libell ; especially considering the nature of the proposition : ( change of church-government ; for 't is no lesse ) and the distemper'd humour of the people . this secret manner of under-feeling the multitude , does not in any wise comport with the design and dignity of a fair reformation . truly , 't is ill , at best ; but it may well be worse yet . put case , that some of the prime sticklers against episcopacy , in . should prove now of the quorum in this enterprize : some that at first only press'd moderation ; relief for tender consciences ; — a reformation ; ( just as at present ) and yet at last , proceeded to an unpresidented extremity : root and branch : ( nothing less would satisfie them : — king , bishops ; all went down . ) say gentlemen commissioners , may not a christian without breach of charity , suspect a second part to the same tune , from such reformers ? answer me not , but with your legs , unless it be otherwise . is this your gospell-work to provoke subjects against their soveraign ? call you this , beating down of popery and prophannesse ? to scatter your schismatical and seditious models among the people ; and after all the plagues you have brought already upon this kingdome , by your scotch combination , to invite the multitude once more , to prostitute themselves ; and worship , before the golden calfe of your presbytery . come leave your jocky-tricks , your religious wranglings , about the thing ye least consider , conscience . leave your streyning at gnats , and swallowing of camels : — your blew-cap divinity of subjecting publique and venerable laws , to private and factious constitutions . i speak this with great reverence to all sober divines , in which number my charity can hardly comprize the publishers , and dispersers of the pamphlet in question . a petition for peace . to the most reverend archbishop and bishops , and the reverend their assistants , commission'd by his majesty , to treat about the alteration of the book of common-prayer . the humble , and earnest petition of others in the same commission , &c. note . ii. had zimri peace that slew his master ? what peace can they expect from others , that are at war within themselves ; whose very thoughts are whips ; and their own consciences their own tormentors ? is treason , blood , and sacriledge , so light , and yet the common-prayer-book , or a blameless ceremony , a burthen so intolerable ? those people that engag'd against the king in the late war , should do exceeding well to look into themselves , ere they meddle with the publick , and take a strict accompt of their own sins , before they enter upon the failings of others . as 't is their duty , to begin at home , so 't is our part , not to trust any man that does not : for beyond doubt , 't is vanity , or worse , that governs these unequal consciences , that are so quick and tender for trifles ; so dead , and so unfeeling in weightier matters . but all this while , why a petition for peace ? where 's the danger ? what 's the quarrel ? the law stands still , my masters ; you come up to 't , and then complain of violence . again : you pray to them , for whom you utterly refuse to pray ; the bishops . but let that pass ; peace is the thing ye would be thought to aim at ; which , as you labour to perswade the world , depends upon complying with your alterations of the common-prayer . that is we are to look for war or peace , in measure as your propositions are deny'd , or granted . is it not that you mean ? but with your legs , good gentlemen , unless , it be otherwise . ] this ( as i take it ) is to command , not treat : and to deal freely , your petitions are commonly a little too imperious . here 's in a word the sum of all. you have transform'd the common prayer , and ye would have it ratify'd . you make your demands , ye give your reasons : and when all fails , ye throw your papers up and down the nation , to shew the silly little people , what doubty champions they have ; — to irritate the rif-raff against bishops ; and to proclaim your selves the advocates of jesus christ. now do i promise my self quite to undo all that you have done : to prove from your own form of worship that the design of it is arrantly factious ; ( 't is a course word ) and an encrochment upon the kings authority : that your demands want modesty , your reasons , weight . this i shall likewise shew ; and that your scatter'd copies are a most disingenuous , and unseemly practice . i shall go near to unbait all your hooks too ; lay open all your carnal plots upon the gospel ; and in fine ; place an antidote , wherever you have cast your poyson . i give my thoughts their native liberty ; which is no more then modest , toward those that are now laps'd into a second apostacy : and for the rest , let me declare here , once for all , a convert is to me as my own brother . we 'll see now what it is you plead for ; and then ( in order ) to your argument : the right and reason of your asking . ye demand , reformation in discipline ; and freedome from subscription , oaths , and ceremonies : — the restoring of able faithful ministers without pressing reordination . ye have taken a large field to cavil in : see now what 't is you call a reformation . the reformation of the liturgy or the ordinary publick worship on the lords-day . ( page . . ) note . iii. our liturgy was very much to blame sure : seventy six quarto-pages to reform it ? pray'e gentlemen , since y' are so liberal of your labours , do but once blesse the world with a presbyterian dictionary , that we may be the better for them . it would be an excellent means i can assure ye , to beget a right understanding betwixt the king and his people ▪ alas ! how ignorant were we , that all this while took reformation only for amendment ; a pruning perhaps of some luxuriances , and setting things right , that were out of order . but now we stand corrected , and perceive that to reform is to destroy . was not church-government reform'd ? yes , by an act of abolition . was not the kings power reform'd too ? yes , by a seisure of his regalities and of his sacred person . at this rate , is our liturgy reform'd : that is , 't is totally thrown out ; and a wild rhapsody of incoherences , supplies the place of it . note here good people of the land , that presbyterian reformation signifies abolition . by the same irony they made yov free , and happy ; the king a glorious prince : advanc'd the gospel . — when of all slaves you know ye were the cheapest , and the most ridiculous : your lives and fortunes hanging upon the lips of varlets ; — your consciences tenter'd up to the covenant , and every pulpit was but a religious mous-trap . in short , remember , that presbytery , and rebellion , had the same authority , and that those prodigies of seeming holyness , your kirkify'd reformers ; those reverend cannibals , that made such conscience of a ceremony , made none of bloud-shed . this is not yet , to prejudge tenderness ; and to conclude all forwardness of zeal to be hypocrisie . let it rest here ; we have from truth it self , that liberty may cloke maliciousness ; we have it likewise from experience ; for we our selves have been betray'd by most malicious libertines . the question is but now how to discern the real , from the counterfeit : and that , so far as may concern the plat-form here before us , shall be my business . by the reformers leave , we 'll shortly , plainly , and sincerely examine the matter . they pretend in the front of this pamphlet , to exhibite to the world , a reformation of the liturgy , but upon search , we find just nothing at all of it : only a pragmatical and talking thing of their own ; in stead of a most pertinent and solemn service . that 's fraud ; score one , good people . next , they confess themselves authorized to treat [ only ] about the alteration of it : to propose this for that perhaps , one clause or passage for another : but barely to discourse , or offer at the total abrogation of the old form , is to assume a power we do not find in their commission . this is another presbyterianism . reckon two. thirdly ; they were to treat ; they did so ; and the debate prov'd fruitless : where lyes the fault i pray'e ? do but observe a little . his majesty , out of a gracious inclination to gratifie all persons whatsoever , of truly-conscientious , and tender principles : appoints a consult of episcopal , and presbyterian divines to advise jointly upon some general expedient ; whereby to satisfie all reasonable parties , ( saving the glory of god ; the good of the church ; his own royal dignity ; the peace , and welfare of his people . ) what they insisted on , ye see under their own hands ; and that the change of government , was that they aim'd at , not ( as they would perswade the world ) relief of conscience . that day wherein this proposition should be granted , would ( i much fear ) prove but the eve to the destruction of this nation . i am no prophet , but my kind friends , the presbyterians before they have done , i think will make me pass for one . they make good every syllable i promis'd for them , in my holy cheat : and if the duke of ormond would forgive me , i should presume to mind his grace , of a paper , which ( now more then a twelve-month since ) was left at kensinton for his lordship ; although not known from whom , to this instant . we are to marque here a third property of this faction . they propose things unreasonable , unnecessary , and dangerous : more then they ought to ask , as to themselves : — more then the people can be suppos'd to want ; on whose behalf they seem to beg — more then the king can grant , with safety to his majesty . when they 'r repuls'd , how sad a tale they tell , of the hard usage of gods people ! this is done in a sermon , or petition . — let them alone thus far , and once within a fortnight , you may expect a remonstrance , a state of the case ; — or some such business . that 's dangerous ; for 't is ten to one , that presbyterian legend will have some cutting truths in 't . ( no government being absolutely faultless ) the vulgar , thinking it as easie to avoid errors , as to discover them ; and finding some truths in the mixture , swallow down all the rest , for company , ( and for gospel . ) the next news , possibly may be the storming of white-hall , or the two houses with a petition against bishops . ☞ when once authority comes to be bayted by the rabble , your judgement is at hand . bethink your selves in time , my masters ; reason the matter with your selves a little , what can these ministers propose by this appeal from the supreme authority , to the people ; but to extort by mutiny , and tumult , what they cannot prevail for by argument ? you are not ( first ) the judges of the case : so that in that regard , 't is an impertinence . nor are you vers'd , ( i speak to the common sort ) instructed in the controversie . your businesse lyes not in the revelation , nor among general counsells . alas ! your own souls know , you do not understand the very terms of the dispute , much less the springs , and reasons of it . yet see ; you are the men , these gentlemen are pleas'd to make the vmpires of the difference : what are these applications then , but trapps , bayted with ends of scripture , and fragments of religion ; set , to betray your honest , and well-meaning weaknesse ? now ask your selves this question . whether did you contract those scruples which they charge upon you ; ( if really you have any ) upon the accompt of your own judgement ; or from their instigation ▪ if upon their accompt , observe what use this sort of people have ever made of your beleevings : how step by step , they have drawn you on , from a meer counterfeit of conscience , to a direct insensibility and loss of it . thus far , we have met with very little , either fair dealing or moderation from them . but perhaps they 'll say , that less would have contented them . 't is very right ▪ if manifested to be unmeet . ( pag. . ) but who shall make them see more , then they have a mind to see ? they 'll say perchance too for the printing of it ; that it was only done to shew the world that they had discharg'd their duties . their duty was discharg'd in the bare tender to the bishops ▪ ( that is , admitting such incumbency upon them ) the work it self , was supere-rogatory , and afterward , their telling of the people what they had done , was to accuse the bishops , not to acquit themselves . beside ; the huge impressions ; the close carriage of it : — in fine , it was not menaged either with an honourable , or an evangelical cleerness . further ; the title makes the matter worst yet . a petition for peace . that is . take away bishops or provide for another war . this will be taken heynously . who , they take away bishops ? why ? 't is no wonder : the order stands excommunicate already : they have inserted no particular prayer for them : and if they should do it now , it is no new thing for them to do . but their grand plea will be this . they have no design , nor desire , to justl● out the common-prayer , but only that theirs , and that may be inserted in several columnes , and the minister left to his discretion which to read : [ according to his majesties declaration concerning ecclesiastical affairs . ] let the kings declaration judge betwixt us then . since we find ( says his majesty speaking of the english liturgy ) some exceptions made against several things therein , we will appoint an equal number of learned divines of both perswasions , to review the same , and to make such alterations as shall be thought most necessary ; and some additional forms ( in the scripture-phrase , as near as may be ) suited unto the nature of the several parts of worship , and that it be left to the ministers choice to use one or other at his discretion . in the mean time , and till this be done , although we do heartily wish and desire , that the ministers in their several churches , because they dislike some clauses and expressions , would not totally lay aside the use of the book of common-prayer , but read the parts against which there can be no exception ; which would be the best instance of declining those marks of distinction , which we so much labour and desire to remove ; yet in compassion to divers of our good subjects ; who scruple the use of it as now it is , our will and pleasure is , that none be punished or troubled for not using it , untill it be reviewed , and effectually reformed , as aforesaid . his majesty , in persuance , of this gracious indulgence , makes an appointment to the intents abovementioned . we 'll see now the proportion , betwixt the liberty they take , and what the kings declaration allows them . they have first form'd to themselves a complete liturgy , after the presbyterian mode ; in stead of only altering some passages in the other . let this be granted them , and they left at discretion which to follow , we may be sure they 'll read their own . consider then how they have nestled themselves , in the most populous , and wealthy places of the kingdome , both for convenience of gain , and proselytes . put these together , and what would this allowance fall short of a presbyterian government ? take notice next , that the alterations are to be such , as [ by the divines of both perswasions ] shall be thought most necessary . this puts a bar to slight and trivial charges , of meer humour , and caprice . but our good friends regard not that , they have chang'd all that is not of authority unalterable : disdaining in all cases , any subjection to episcopal dominion , and claiming to themselves a right of governing all others : imposing upon the multitude for holy zeal , the troublesome effects of pride and faction . in short ; this form of theirs is calculated to the meridian of the directory . hitherto the kings concessions , in favour of his presbyterian people : see now the dutiful return they make their soveraign . we do heartily wish and desire ( sayes his majesty ) that the ministers would not totally lay aside the use of the book of common-prayer , but read those parts against which there can be no exception , &c. a man would think , nothing but heaven or hell , could step betwixt these men , and their obedience . they are now drawing the first breath of a new life ; and their preserver is their prince : who to endear the bounty and the kindness , hazzards himself to save them . here 's duty , honour , justice , gratitude , nay interest too , and all that is not brutish in mans nature , concur to fix , and strengthen the obligation . sure it must be some mighty matter , that subjects under all these tyes , shall stick at to their soveraign . subjects especially of a religious dye , ( indeed , not of the common clay with other men ) whose words and actions , are all weigh'd in the ballance of the sanctuary . read ( says the king ) those parts against which there can be no exception . 't is a short easie task , either to read or to except . but this will-worship's such a thing ; they are so afraid of adding or diminishing . — away , away , ye hypocrites , with your double-refin'd-consciences . we 'll bate ye the cross in baptism ; — kneeling at the communion : — the surplice ; — bowing toward the holy table ; — nay praying for bishops too ; — any thing in fine ; though never so authoris'd , which ignorance it self would not blush to scruple at . we 'll only instance in some cases , wholly incapable of any conscientious competition . why not wedded wife — and husband , as well as married ? ] pag. . why not doest thou believe , as well as [ do you believe ? ] and all this i stedfastly believe , ( according to the common-prayer ) is turn'd forsooth into [ all this i do unfeignedly believe . ] i will not trouble the reader with any more of these nauseous alterations ; their whole service is of a suit , and with much care diversify'd from ours , both in the stile , and order of it . now , let the consistory answer for themselves . i hope they will not say these changes were matter of conscience ; unlesse because the king commanded the contrary . what was the true ground then of this their beastly dealing with his majesty ? truly no other then the pure nature of the animal : a presbyterian does not love a king. we have seen the earnestness of his majesties desires , a word now to the drift and reason of them : from whence , flows the cleer evidence why they oppos'd them . the king having first pass'd a large indulgence , in all cases of scruple , advises a complyance with the form of the church in points indifferent , and without exception : [ as the best instance of declining marques of distinction ] they , for that very reason , or a worse , decline it : either out of an inflexible stiffness , to the faction ; or a contumacious desiance of the authority . thrust out the common-prayer they could not ; agree with it , they would not : a prescript form they saw was necessary ; and that they brought their stomacks to . but still the publique liturgy of the church had not the luck to please them : such and such rites , and clauses would not down with them . his majesty , in favour of their pretended scruples , suspends the law , gives them their freedom● : allows them to propose some medium of accommodation : demanding only their agreement in matters liable to no exception . the reconciling terms at last are these . episcopacy they lay aside : — they totally reject the common-prayer : set up a presbyterian platform of their own : and this is it , which they have now the confidence in a blind way to recommend to the practise of the nation . yet so to recommend , as that the thing at last , is nothing less then it appears to be . while they pretend to mend the common-prayer , they take it quite away : and that they seem to give us in exchange , is in effect just nothing ; affronting equally the wisdome of the nation , with the authority of it . the presbyterian rubrick . note . iv. see , now their rubrick — [ in these or the like words ] pag. . — let one of the creeds be read , — and sometimes athanasius creed . ] pag. . some of these sentences may be read ] pag. . — some may be read ] again — a psalm may be sung ; — a te deum , the benedictus , or magnificat may be said : ] and then the minister is taught how to pray before his sermon , dismissing at last the congregation with [ a benediction in these or the like words ] — in case of a communion , the minister may delay the benediction . ] — a general prayer in stead of the letany , and collects — when the minister findeth it convenient . ] — and a thanks-giving ; with hymnes , at the discretion of the minister . this or the like explication — ( at discretion , before the communion : — this , or the like prayer ] — pag. . let him bless the bread and wine in these or the like words ] — pag. . let the minister be at liberty to consecrate the bread and wine , together , or otherwise : and whether to use any words or not , at the breaking of the bread , and pouring out the wine : and if the minister choose to pray but once , let him pray as followeth , or to this sense ] — let it be left to the ministers discretion , whether to deliver the bread and wine ( at the table ) only in several ; each one taking it , and applying it to themselves ; or in general , to so many as are in each particular form , or to put it into every persons hand : ] — and let none be forc'd to sit , stand , or kneel . ] — next ; this , or some such exhortation ] — conclude , with this , or the like blessing . ] — ibid. let no minister be forced to baptise the child , of open atheists , idolaters , or infidells , nor yet the child of parents justly excommunicate , or living in any notorious , scandalous sin. ] — this , or the like speech , to the parent or parents that present the child . pag. . after the interrogatories ; — let the minister pray thus , or to this sense . ] — after the child is baptised ; — this exhortation or the like — to the parents ] — and to the people , thus , or to this sense . ] i must not pass this office without a marque how tyrannous these people are wherever they can hook in any thing , within the reach of an ecclesiastick lash . with what face can these uncharitable zelotes , call themselves gods ministers , and yet dare to restreyn a benefit , and dispensation granted by god himself in favour of mankind ? but hear the admirable and divine hooker upon the point , and then i 'll forward . were not proselytes , as well as jews always taken for the sons of abraham ? ] and again — [ in case the church do bring children to the holy font — whose natural parents are either unknown or known to be such as the church accurseth , but yet forgetteth not in that severity to take compassion upon their off-spring ( for it is the church which doth offer them to baptisme by the ministry of presenters ) were it not against both equity and duty to refuse the mother of believers her self , and not to take her in this case for a faithful parent ? it is not the virtue of our fathers , nor the faith of any other that can give us the true holyness which we have by virtue of our new birth . yet even through the common faith and spirit of gods church ( a thing which no quality of parents can prejudice ) i say through the faith of the church of god undertaking the motherly care of our souls , so far forth we may be , and are in our infancy sanctified as to be thereby made sufficiently capable of baptisme , and to be interessed in the rites of our new birth , for their pieties sake that offer us thereunto . ] in matrimony the minister may talk his pleasure concerning the institution , &c. — of marriage ; — and bury the dead as he pleases . vpon the receipt of great , and extraordinary mercies , the church , having opportunity , ( that is , if the king be at oxford ) is to assemble for publick thanksgiving unto god , and the minister to ] — ( do — no matter what ; nor for the kings authority in the case . ) further ; though it be not unlawful , or un-meet , to keep anniversary commemmoration , by festivals , of some great and notable mercies to the church or state ( as for the root and branching of episcopacy , some great victory over the king ; or the like ) yet because the church-festivals are much abused , and many sober godly ministers , and others unsatisfy'd in the observation of them as holy dayes : let not the religious observation of them by publick worship be forc'd upon any , &c. ] oh , have a care ; 't is lawful to kill and steal upon the lords day , but not to serve god publickly upon a saints day . these following prayers , or the like ] for the sick. in their thanksgiving for deliverance in child-bearing . thus , if the woman be such as the church hath cause to judge ☜ vngodly , ( and a small matter will make the kirk judge so ) then , the thanksgiving must be in words more agreeable to her condition ; if any be used ] — this is , in english ; either no thanks at all ; or else to publish the mother a whore , and the child a bastard . methinks the holy sisters should not like this kind of fooling ; but in some cases the reverend will wink at small faults . of pastoral discipline . note . v. their forms of pastoral discipline follow ; which may be varied , as the variety of cases do require . never such engrossers of liberty to themselves , and such niggards of it to others ; and yet they advise that ministers may consent to give accompt when they are accused of male-administration . ] ( but what if they will not consent to give accompt ? ) if any by notorious persidiousness , or frequent covenant-breaking have forfeited , &c. — ] marque how they hang upon the haunt . this covenant-breaking , signifies one thing to the law , and another thing to the people . in the penitents confession , before the congregation ; the sin must be named and aggravated , when by the pastor it is judg'd requisite . ] pag. . as for instance ; if any man has been a traytour , a schismatique , an oppressour , a murtherer , a hypocrite , or a perjur'd person . let him say , — i have fought against the king : or i have preach'd against his authority , and provoked tumults against his person : behold , i am a traytour . i have renounc'd my mother the church , and preach'd others into schisme and separation : — i have destroy'd the apostolical order of bishops , and countenanc'd all my wild extravagancies with forms of religion : — lo , i am a schismatique . i have impos'd upon mens consciences , unlawful oaths , and covenants : enslav'd my fellow-subjects , robb'd , and imprison'd my sovereign ; enter'd upon the ministry without a call , and thrust out lawful ministers from their livings ; scatter'd their miserable families , and snatch'd the bread out of the mouths of the widow and fatherless . behold , i am an oppressour . i have embru'd my hands in the blood of the king , and of his friends : bless'd god the more , for the more mischief , father'd the rebellion , and bloudshed upon the holy ghost . see here a murtherer . i have led and encourag'd men against his majesty , under pretence to save him : — subverted the law ; under pretext of defending it : — made the people slaves under colour of setting them at liberty , erased the order of episcopacy , under the notion of accusing the persons that exercised it : and stripp'd his majesty of his best friends , under colour of removing evil counsellours . i have call'd those ministers scandalous , that had good livings : — those men delinquents , that had good estates ; — and those people jesuits , that had either wit or conscience . i have belyed the holy spirit in pretending revelations ; and i have covered my ambitious , bloudy , covetous , and factious purposes , under a cloke of holiness . i have stumbled at a ceremony , and leap'd over the seven deadly sins . lord i am an hypocrite . i have renounc'd my oath of allegiance , and that of canonical obedience : and taken other oathes , and broken them too , and multiply'd my perjuries . i swore to defend the late king , and i have destroy'd him : and i have now sworn to the son , with an intent to serve him as i did his father . i am a perjur'd wretch . in truth , this pastoral discipline , put duly in practise by the composers of it , would be of singular benefit and of great satisfaction to the nation . this discipline is follow'd with a letany , and that with a thansgiving , both at discretion . observe now what a mockery is this pretense to a prescript form : and do but think how irreligious a confusion would certainly ensue upon a publique sufferance of these peevish liberties ( for doubtless such they are . ) they have thrown out , what they undertook to mend , and the new service they have introduced , is left arbitrary , and values norhing ; or at the best , 't is but an execution of the directory . as the contrivance of it is a jewd design upon the publick government , so is the printing of it , a practice no less foul upon the publick peace . the instruments employ'd in 't , were the last kings base , and bitter enemies ; and the prime agents in this enterprize were grand confederates in the late rebellion . these are ill signs my masters . truly , among matters that arrive frequently , i wonder at nothing more , then that ever a presbyterian faction deceiv'd any man twice , for of all parties that ever divided from truth , and honesty , i take them for a people , the most easily distinguishable from other men , and trac'd to their ends. their first work is still to find out the faults of rulers , and the grievances of the people ; which they proclaim , immediately ; but with great shews of respect toward the one , and of innocent tendernesse for the other . the offending persons , ye may be sure are bishops , where the episcopal order is in exercise : but where they have thrown it out , and introduc'd themselves ; ye hear no more news of ecclesiastical errors , but of church-censures in abundance . the civil magistrate is then to blame , — and never will these people rest , till they have grasp'd all . in fine — where you find a private minister inveighing against the orders of the church : — bewailing the calamities of a nation under oppression : — preaching up conscience against authority ; and stating in the pulpit , the legal bounds of king and people : — a boaster of himself , and a despiser of his brethren : — a long-winded exhorter to the advancement of christs temporal kingdome ; and a perpetual singer of the lamentation : — a cryer up of schisme , for conscience , faction for gospell , and disobedience to temporal magistrates , for christian liberty : — where ye find such a man , — stop him ; he 's of the tribe of adoniram . to conclude ; they have all , the same design ; dominion ; — and the same course they take to compass it ; — by stirring up a godly faction . and now in good time ; — omnibus in christo fidelibus — salutem , &c. — marque but the gravity of the men ; and truly but that they have fool'd us formerly in the same way , a man would think they were in earnest . most reverend fathers , and reverend brethren . the special providence of god , and his majesties tender regard of the peace and consciences of his subjects , and his desire of their concord in the things of god , hath put into our hands this opportunity of speaking to you as humble petitioners , as well as commissioners , on the behalf of these yet troubled and unhealed churches , and of many thousand souls that are dear to christ ; on whose behalf we are pressed in spirit in the sense of our duty , most earnestly to beseech you , as you tender the peace and prosperity of these churches , the comfort of his majesty in the union of his subjects , and the peace of your souls in the great day of your accounts , that laying by all former and present exasperating and alienating differences , you will not now deny us your consent and assistance to those means , that shall be proved honest and cheap , and needful to those great desireable ends , for which we all profess to have our offices , and our lives . note . vi. vve have here a healing , and a glorious preface . persons commission'd by god , and the king , to the great work of peace and vnion . intent upon their duties , and only craving the bishops assent to matters of evident reason and necessity . what now if all these big pretences fall to nothing : and they themselves at last prove the obstructours of what they seem so eagerly to promote ? they petition the bishops to move his majesty on their behalf ; for the confirmation of their grants in his royal declaration : the liberty of the reformed liturgy . the restoring of able and faithful ministers ▪ and the ejection of the scandalous — ] — and these proposals are here back'd with twenty reasons ; which we 'll take one by one ; and briefly as we can , make evident ; that what they call religion is meer faction ; — a project by subverting the establish'd government , to advance themselves : — that if their modell were allowable , the persons yet that stickl● , have the least title of all others to the advantage of it . in fine ; their appeal , is tumultuary ; and their present design ( should it succeed ) as certainly destructive to his majesty now living ; as the last was to his most conscienciously-murther'd father . the divines reasons for their requests . [ a ] you ( the bishops ) are pastors of the flock of christ , who are bound to feed them , and to preach in season , and out of season : and to be laborious in the word , and doctrine ; but are not bound to hinder all others from this blessed work , that dare not use a cross , or surplice , or worship god in a form , which they judge disorderly , defective , or corrupt , when they have better to offer him . ( mal. . , . ) is it not for matter and phrase at least as agreeable to the holy scriptures ? if so , we beseech you suffer us to use it , who seek nothing by it , but to worship god as nere as we can , according to his will who is jealous in the matters of his worship . [ b ] — he that thrice charg'd peter as he lov'd him to feed his lambs , and sheep , did never think of charging him to deny them food , or turn them out of his fold , or forbid all others to feed them ; unless they could digest such forms , and ceremonies , and subscriptions as ours . ] note . vii . [ a ] these presbyters are so mindful of the bishops duties , that they forget their own . suppose them not bound to hinder all non-conformists , are they therefore bound to admit all ? some dare not use a surplice , others will not . who shall distinguish now betwixt a case of schisme , and conscience ? not the recusant surely : for that opinion were an in-let to all heresies and schisms , without controle . will any man confess himself an heretique ? allow the bishop to be judge ; his duty leads him questionless , to proceed with lenity or rigour , according as he finds the party , weak , or wilful . it seems they do not like the form of the church : — nor the church theirs ; where lyes the authority betwixt them ? but theirs is more perhaps in scripture-phrase : — and lesse in scripture-meaning . 't is not the crying lord , lord : — nor the crowding of so many texts hand over head into a prayer , that makes our service acceptable : but the due , genuine , and fervent application , and conformity of our words , thoughts , and actions to gods revealed will. i speak with reverence to those blessed oracles ; which in themselves however accommodate to our relief and comfort , may yet by our abuse , be render'd mischievous : they are the dictates of the god of order , and hold no fellowship with confusion . [ b ] touching our saviours charge to st. peter : it was a charge to him ; to feed his sheep ; no warrant to the sheep to be their own carvers . it was his office too , to reclaim straglers , and keep within his fold , such as he found inclin'd to wander after strange shepheards . he was the judge too of the food that best befitted them ; and if at any time he saw them hanckering after new walks and pastures ; it was his part to overwatch their appetites ; they might perchance take poysonous plants for wholsome else ; and reject better nourishment : blaming the meat for the disorders of the stomach . again : our saviours sheep know the true shepheard , hear his voyce , and follow him . ] but here the shepheard follows them : they run their way , and neither own , nor hear him . he offers them to eat ; they 'll none , and then they cry they are starv'd ; some few starters leap the pale ( of their own accord ) and then forsooth the flock , must follow , or they complain they are turn'd out of the fold . they proceed now to a bold challenge , touching the quality of their ejected ministers . there are few nations under the heavens of god , as far as we can learn , that have more able , holy , faithful , laborious and truly peaceable preachers of the gospel ( proportionably ) than those are that are now cast out in england , and are like in england , scotland , and ireland , to be cast out , if the old conformity be urged . this witness is true , which in judgement we bear , and must record against all the reproches of uncharitableness , which the justifier of the righteous at his day will effectually confute . we therefore beseech you that when thousands of souls are ready to famish for want of the bread of life , and thousands more are grieved for the ejection of their faithful guides , the labourers may not be kept out , upon the account of such forms or ceremonies , or re-ordination ; at least till you have enow as fit as they to supply their places , and then we shall never petition you for them more . note . viii . i would not lash all presbyterian divines for the faults of some : but as to those now under question , i doubt 't would pose the cynique with his lanthorn , to find a saint among them . observe the clamour , and the alarum ; — those that are now cast out ; — and like to be . ] ( as who should say : the times are ill god wot , already , and likely to be worse ) what a buzze is here , with a sting in the tayle of it ? nay , and take this along with ye , that these outcast divines , are persons eminent for learning , life , and doctrine : if this be true ; what can be more enflaming , against the government , then to proclaim it ; if false ; what can be fouler against the authors of the scandal . their character is this . they are able , holy , faithful , laborious , and truly - peaceable preachers of the word . ] and they are ejected , [ upon the account of forms or ceremonies , or re-ordination . ] pag. . concerning their abilities ; they are of the commune mixture of the world in all unlawful enterprizes : a few crafty people , to a great many simple : — some to contrive and lead ; others to execute : and this we have upon experimental knowledge ; that the church-faction was carried on by a cabale in the late assembly , as well as the state-faction , by another in the two houses ; and that they both communicated still , in order to the common undertaking ; the greater part of them scarce understanding why they were come together . but let their works bear witness of their great abilities . their famous letter of apology and invitation to the reformed churches abroad ; — does it not look as if they meant to satisfie the world , that they had renounc'd latin as well as popery ? nay ; take their learned directory it self : — but 't is too much to add their weaknesses to my own . holy they are it seems too : i do not think it honest to expose particular persons to a publick scorn , but in case of high necessity ; wherefore , i shall content my self to ask . if it be holynesse ; — to preach up treason ; and blaspheme in the pulpit : — to give god thanks for murther ; and make the story of the last weeks news the next sundayes exercise : to help out a hard text with a false comment ; — to seize by violence , and fraud , anothers office , and living ; — and to refuse the communion to a person for refusing the covenant . all these things have been done , even by the holy-men we are now speaking of . what they intend by faithful is not altogether so clear . not to their vowes i hope ; for those have been back , and forward ; fast and loose ; they have denounc'd their anathema's upon both friends and enemies of the king ▪ did they not destroy the church , under pretense os reforming it ; and having sworn canonical obedience renounce episcopacy ? have they been faithful to their friends ? ( i mean , to those of the independent judgement . ) yes certainly , so far as they had need of them . we have not yet forgotten , how they besought god and the king , on the behalf of tender consciences ; — how they laid forth the sad estate of many thousands , ready to famish for want of heavenly food : which delicate , and weak-stomach'd christians , were forsooth , those religious brutes that brav'd his sacred majesty in his own pallace : that forc'd the votes of the two houses : — demolish'd churches : — yes , and had thanks too for their good affections , and the smectymnuans to plead their cause . this was great kindness , but not lasting . for as the presbyterian power encreas'd , and the kings lessen'd : ( effected , partly by false play in his majesties quarters : and partly by a potent combination betwixt the kirk , and scotifi'd english ) the consistorian party began now to bethink themselves , how fairly to get quit of their old friends the independents : plainly discovering , that what was conscience , while they needed their assistance , was become downright schisme , when they could live without it ; and so that liberty , which was cry'd up at first for christian , and necessary , was by those very ministers preach'd down again , as most intolerable . yet to conclude ; faithful they are ; that is : to their first principles , of pride : ambition , and of infidelity . that they are laborious preachers likewise , we shall not much deny , for truly , i think , no men take more pains in a pulpit then they do : or would more willingly compass sea and land to gain a proselyte . but trvly-peaceable ; — i must confess , i take to be an epithete does not belong to them. this particular is handled at large , in my holy cheat , where i have shew'd their practises and positions to be insociable , and cruell . indeed , we need not much torment our memories for instances to prove the unquiet humour of these people ; since hundreds ( i think i might say thousands ) of their contentious sermons , and discourses , are yet in being , and in readinesse to testifie against them . nay , which is worst of all ; their sourness is incorrigible : they are no sooner pardon'd , but they revolt into a second forfeiture . these are the able , holy , faithful , laborious , and truly peaceable peachers of the gospell ; — that are cast out ; ( as they have worded it ) or must be kept out , because they cannot conform , &c. they begg , that these may be admitted , or restored , at least till others may be found , as fitting , to supply their places . ] these holy men abuse the people : i say , they are not cast out as non-conformists , but as vsurpers of those benefits they had no right to . by violence , they thrust themselves into other mens livings ; or else by a rebellious power , they were plac'd there . now , put the case , they would conform : should that give them a title to the continuance of an ill-got possession ? their petition ( to end withall ) is pleasant . they desire to be in. themselves , till others , as fit , may be found ; of whose fitness , they themselves intend to be the judges . and we beseech you consider , when you should promote the joy and thankfulness of his majesties subjects for his happy restauration , whether it be equal and seasonable to bring upon so many of them , so great calamities , as the change of able , faithful ministers , for such as they cannot comfortably commit the conduct of their souls to , and the depriving them of the liberty of the publick worship ; calamities far greater then the meer loss of all their worldly substance can amount to : in a day of common joy , to bring this causlesly on so many of his majesties subjects , and to force them to lye down in heart-breaking sorrows , as being almost as far undone , as man can do it ; this is not a due requital of the lord for so great deliverances : especially considering , that if it were never so certain , that it is the sin of the ministers that dare not be re-ordained , or conform ; it 's hard that so many thousand innocent people should suffer even in their souls for the faults of others . note . ix . the reformers should do very well , to consider , as well the loss of the late king , as the restauration of this ; and how much more they contributed to the former , then to the latter . 't is i confess , an indecorum , to mourn upon a day of jubile : a deep , and foul ingratitude , to entertain so general a blessing , as the restoring of his majesty , with a less general joy. yet since 't were idle to expect , all parties should be pleas'd , and evident it is , some are not ; we 'll first see , who they are that make these loud compleynts , and then , what 't is that troubles them . the presbyterian ministers insooth are ill at ease : sick of their old disease of . ( bishops and common-prayer ) they suffer causlelesly they say ; and in a day of common joy they are forc'd to lye down in heart-breaking sorrows . alas now for their tender hearts ! what mirmidon , or hard dolopian what savage-minded rude cyclopian ? &c. — i want a modest term to express these peoples want of common honesty . they 're sad they say , when were they other ? but where they ought to have put on sackcloth ? what were their mock-fasts , but religious cursings of their most sacred sovereign ? and their thanks-giving-feasts , and sermons ; — were they not entertainments , and discourses , of joy , and triumph for the disasters of his majesty ? no wonder then to see these people out of humour ; at a time when all loyal souls are fill'd with comfort . to suffer , is not yet so much : but causelesly ; that troubles them : they 'r sorry i perceive that they have given so little reason for 't . just in this manner did they encroch upon his late majesty : whom they persu'd and hunted , with their barking arguments , up to the very scaffold ; and there , when they were sure that words would do no good , they babbled a little , as if they meant to have sav'd him . once more ; they have been labouring a faction ever since his majesties return ; they preach , they print the old cause over again ; and manifestly drive the same design upon the son , which formerly they executed upon the father . if we thought it would not be mis-interpreted , we would here remember you , how great and considerable a part of the three nations they are , that must either incur these sufferings , or condole them that undergoe them ; and how great a grief it will be to his majesty to see his grieved subjects ; and how great a joy it will be to him , to have their hearty thanks and prayers , and see them live in prosperity , peace and comfort under his most happy government . note . x. this mustering up of multitudes , is an old trick they learn'd from the committee of safety ; only a help at a dead lift ; and truly the party is more then a little given to this way of amplification . surely , he 's much a stranger to the temper of this nation , that does not know the presbyterians to be very inconsiderable , both for number and interest of credit with the people . where did they ever any thing without the independents ? and them , they made a shift to ensnare , by a pretended engagement for christian liberty : which , when they found to be a cheat with how much ease did the journymen turn off their masters ! but what a care they take , now of a suddain , for his majesties satisfaction ! how great a grief , &c. — and how great a joy , &c. — indeed his majesty has reason to be troubled ; to see his royal mercy and patience thus abused , by a forgetful murmuring faction , that will be satisfi'd with nothing consistent with the kings dignity , and safety ; the peace and welfare of the publique . [ a ] we may plead the nature of their cause , to move you to compassionate your poor afflicted brethren in their sufferings . it is in your own account but for refusing conformity to things indifferent , or at the most , of no necessity to salvation . it is in their account for the sake of christ , because they dare not consent to that which they judge to be an usurpation of his kingly power , and an accusation of his laws as insufficient , and because they dare not be guilty of addition to , or diminution of his worship , or of worshipping him after any other law , than that by which they must be judged , or such as is meerly subordinate to that . [ b ] things dispensible and of themselves unnecessary , should not be rigorously urged upon him , to whom they would be a sin , and cause of condemnation . it is in case of things indifferent in your own judgement , that we now speak . [ c ] if it be said , that it is humour , pride , or singularity , or peevishness , or faction , and not true tendernesse of conscience , that causeth the doubts , or non-conformity of these men . we answer , such crimes must be fastned only on the individuals , that are first proved guilty of them ; and not upon multitudes unnamed , and unknown , and without proof . [ d ] if it were not for fear of sinning against [ god ] and wounding their consciences , and hazzarding , and hindering their salvation , they would readily obey you in all these things ; it is their fear of sin and damnation that is their impediment . [ e ] one would think that a little charity might suffice to enable you to believe them , when their non-compliance brings them under suffering , and their compliance , is the visible way to favovr ; safety , and prosperity in the world. note . xi . there is one gross , and common principle , which our schismatical reformers have laid down as the foundation whereupon they build , and justifie their disagreements . to wit ; that scripture is the only rule of humane actions . ] we must not eat , sleep , move ; — without a text for 't . upon this ridiculous assertion , they pick a quarrell with such orders of the church , as are not commanded in the word of god ; when yet the practice of all christian churches hitherto extant , appears against them . the curse lies against him that preaches another gospel . ] — he that abideth not in the doctrine of christ , hath not god : — marque them which cause division and offences , contrary to the doctrine which you have learned , and avoid them . now what 's all this , to the exteriour mode of worshipping ? st. paul's advice was decency ; in general terms , not worship thus , or so ; but decently ; and leaving to the church the judgement of that decency . some posture or other we must worship in ; as kneeling , sitting , standing , leaning , prostrate ; — or the like . it is not said ; pray in this posture or in that . but the command is ; pray . must we not therefore pray at all : for want of a strict scriptural direction in what posture ? 't is the same thing , the case of all those ceremonies , which are only of meet , and sensible relation to the duty . they are in themselves , indifferent , but by command made necess●ry . indeed agreement even in outward forms were a thing very desireable , among all christians : would but the disagreeing modes , and humours of several places bear it : now since that cannot be , we are commanded to present our souls to god , in the same faith ; but for the manner of our worship ; the sensible formalities of it : we are to follow their appointments , whom god has given dominion over our bodies : our lawful rulers . to offer up our prayers , without any significant action , were to imply a drowsie , flat , regardlesseness of what we do . to make the same ceremony , vniversall , were most improper ; because in several places , the same posture , or motion , carries several meanings . well then ; since some visible action , is necessary ; this , or that , ( in it self ) indifferent : — the same , throughout , — unfit ; — what more agreeable — rational expedient ; then for the supreme magistrate , to say , do this , or that , for order sake ; wherein there 's nothing of repugnancy to conscience ? but we 'll now lay the general question aside , and come to particulars . [ a ] we take conformity , though to matters indifferent , ( if commanded by a lawful authority ) to be a necessary to salvation : so that no doubt remains in this case , but concerning the authority . further , their pretense of conscience ; is both wide , and weak . wide ; for they dissent , in things of most u●leniable freedome : and wherein , they only oppose the authority , not the thing . why not joyn'd ; — in the marriage office , as well as conjoyn'd ? so they change wedded , into marry'd ; and a hundred such frisks they have . is this , conscience ? their pretense is weak too , as thus. they undertake to prohibit ; which requires the same power as to bind . to say i cannot , is well ; to say they must not , is authoritative : and to say , they cannot , borders upon simple . how do they know ? when the same thing may be lawful to one , and vnlawful to another ? they dare not usurp christs kingly power . ] does not our saviour tell us , his kingdome is not of this world ? and bids us render unto caesar the things that are caesars ? give me thy heart ; — let the body do what it can ; without the agreement of the mind all 's nothing . kneeling before an idol , is no sin , ( ' bating the scandal ) without the adjunct of a misplac'd devotion : or if it be , a stumble before an image is idolatry . sin is an obliquity of the will , not this or that flexure or position of the body . in fine ; where did our saviour either command , or forbid any particular posture of the body ? at the institution of the blessed eucharist , says the text , [ he sate down with the twelve . ] for which critical reason , our punctual christians will sit too at the holy communion ; ( though in effect that 's not the posture ) but we read further , that our blessed saviour [ fell upon his face , and pray'd . ] why do not our precise scripturists , as well pray , prostrate too , as communicate , sitting ? as if his laws were insufficient ; ] they cry . no , neither are they yet so actually explicit , as to set down at length all constitutions helpful to our condition : much is remitted to political discretion ; and 't is enough if humane laws bear but a non-repugnancy to the divine . addition or diminution to , or of gods worship , they dare not assent to . ] let this be understood just to the letter ; they do 't themselves ; but take it as it properly relates to points unalterable , of faith , and doctrine , neither dare we . [ b ] but things dispensable , &c. — ] the more dispensable the command is ; the less dispensable is the obedience . [ if the prophet had commanded thee a great thing , would'st thou not have done it ? how much more then when he says to thee , — wash and be clean ? ] a rigorous injunction , though of a small matter , is made necessary by a frivolous , and stiff opposal of it . [ c ] they deny this inconformity to proceed from humour , pride , &c. — and bid us charge particulars . ] every presbyterian , that acted in the late war , and proceeded from pretext of conscience , to subversion of the government , and is not yet converted , is clearly — illud quod dicere nolo . those very people are now at work again ; upon the same pretense , and ( without breach of charity ) i think , we may conclude , upon the same design . [ d ] here they protest , that only fear of sin and damnation hinders their obedience . ] these first-table saints stop short of the fifth commandement . what gospell do these precisians live by ? what law would their conformity offend ? and yet they offer oath , that a pure scruple of conscience is their impediment . they could impose , and swallow , a damning , treasonous oath , against the law , without this scruple : how come they now to be so delicate , when they have duty , conscience , and authority to warrant them ? the naked truth is this ; they'd have the king subscribe to the supremacy of the kirk . [ e ] now for the credit of their protestation ; they argue that their non-compliance crosses their interest . ] no , ( under favour ) by no means . there are more presbyters , then bishops , and every presbyter within his little territory , is much more then episcopal . beside ; it were against the faith of the associated combination , for ten or twenty of them , to turn honest , and leave the rest in the lurch . again ; their argument of interest lies now , but where it did in forty one . their consciences went then against the stream too ; and yet ( abating some odd reckonings , with divine justice ) they made a shift to make a saving game on 't . in short , they do but venture a little , in hopes to gain a great deal . [ a ] do you think , the lord that died for souls , and hath sent us to learn what that meaneth [ i will have mercy and not sacrifice . ] is better pleased with re-ordination , subscription and ceremonies , than with the saving of souls , by the means of his own appointment ? [ b ] concord in ceremonies , or re-ordination , or oaths of obedience to diocesans , or in your questioned particular forms of prayer , do neither in their nature , or by virtue of any promise of god , so much conduce to mens salvation : as the preaching of the gospel doth , by able faithful and laborious ministers . and how comes it to pass that unity , concord and order must be placed in those things , which are no way necessary thereto . will there not be order and concord in holy obedience and acceptable worshipping of god , on the terms which we now propose and crave , without the foresaid matter of offence ? [ c ] we here shew you that we are no enemies to order , and our long importunity for the means of concord , doth shew that we are not enemies to concord . [ d ] we humbly crave that reproch may not be added to affliction , and that none may be called factious that are not proved such ; and that laws imposing things indifferent in your judgement , and sinful in theirs , may not be made the rule to judge of faction . [ e ] it is easie to make any man an offender , by making laws which his conscience will not allow him to observe , and it 's as easie to make that same man cease to seem disobedient , obstinate , or factious , without any change at all in him by taking down such needless laws . [ f ] sad experience tells the world , that if the ministers that we are pleading for be laid aside , there are not competent men enough to supply their rooms , and equally to promote the salvation of the flocks : this is acknowledged by them , who still give it as the reason why ministers are not to be trusted with the expressing of their desires in their own words , nor so much as to chuse which chapter to read , as well as which text to preach on , to their auditours , because we shall have ministers so weak , as to be unfit for such a trust . note . xii . [ a ] vve have the same things over again so often , i 'm e'en sick on 't . but i reply ; — 't is truth ; god is better pleas'd with the saving of souls , by the means of his own appointment ; then , &c. — government is gods ordinance , obedience his appointment ; obey then , and be saved . re-ordination is not press'd as necessary ; nor , ( that i know ) propos'd so ; though to deal freely , ( as the case stands ) i think it were no needless test of discrimination , subscription , and ceremonies are of most necessary relation to unity , and order : which 't is the churches care , and duty to uphold ; to prevent schisme , and confusion . the church , in these injunctions , does but comply with a superiour command , virtually inculcated in all those precepts that concern vnity and decency : and these refusers , strike at god himself in their disobedience to his ministers . [ b ] but concord in ceremonies , &c. ] observe this clause well . here 's first imply'd a competition betwixt the efficacy of a sermon , and of a ceremony , &c. whereas we put this difference ; the one , is gods ordinance ; the other , mans. yet is it in such sort humane , as that the authority is virtually divine . see now their complement upon the episcopal clergy : as if the church of england had no able preachers , but non-conformists : the fruit of whose laborious ministry has been a twenty-years rebellion . but the point most remarkable , is this. 't is ceremony they oppose ; not this or that injunction , as of ill choyce or tendency ; but as an imposition . their plea is a rejection of the power imposing , more then of the thing imposed : 't is the command forsooth that they dislike . [ as an addition to gods worship . ] let confidence it self blush for these people . pray'e what 's the difference betwixt addition to gods worship , in words , or in actions ? only the one works upon the eye , the other upon the ear ; both tending to the same effect , and marques of our conceipt , alike ; whether by a significancy of nature , or of agreement , matters not much . they seem to allow of a set-form of words , why not of actions too ? since neither the one , nor the other amounts to any thing , but as they are qualify'd , and tinctur'd with the intention . says the command ; — say thus ; and why not — do thus too ; grant both ; or neither ; for these two , stand or fall , by the same argument . wee ask no more liberty then they take . their prayers , and forms are not actually in the scripture ; our rites and ceremonies are potentially there . for this cause ( says st. paul to titus ) i left thee in crete , that thou shouldest set in order the things that are wanting , and ordain elders in every city , as i had appointed thee . ] here 's a commission at large , to set in order , but what , or how , remitted to discretion . touching re-ordination we have spoken before . a word now concerning their oaths of obedience to diocesans . that these persons do not much stick at an oath , is evident from the many oaths they have already taken ; divers of which being of direct contradiction , would make a man suspect , they did not much heed what they swear . only now when the oath they should take , comes in question , a qualme of conscience seizes them . they cannot swear obedience to diocesans . that is , they will not submit to episcopal government : or yet more close , they 'll set up presbytery and rule us themselves . why should these men be trusted , without an oath , according to the law , that have so freely sworn , against the law ? nay , did not modesty restreyn me , i should discourse the insecurity of crediting those people upon their oath ; that have already broken so many . again ; they plead exemption from swearing , that of all mortals were the most violent enforcers of it . now to our question'd forms of prayer . ] who questions them , but they that question'd as well our form of government ? those miserable hypocrites , whose breaths are yet scarce sweet , since they swore last against the king , and voted down the bishops . agreement in the manner of worship ought to be the churches care ; the peoples duty is submission , and obedience ; to which , god in the very precept , has annex'd a promissory blessing : and he that resists , shall receive to himself damnation . [ c ] but they are no enemies ( they say ) to order , and concord . indeed , they 're pleasant folks : we are their witnesses , what pains they took to bring all to a presbyterian rule , and order : and to unite the people in a foederal concord , against their prince , by a rebellious covenant . [ d ] here they demand , that none may be call'd factious , that are not prov'd so . ] content ; what is it to be factious , but to promote , and stir up disaffections against the stated government ? at this rate , all the preachers , writers , printers , &c. against the episcopal order , or the constitutions of the church are factious . more narrowly ; the publishers , and contrivers of the petition for peace ; the presbyterian lecturers ; ( twenty for one ) and their abettors may be reckon'd among the factious . but in fine , let them prove our ceremonies vnlawful , we 'll soon shew them who is factious . their next proposition , that the law may not be made the rule to judge of faction ] is ( i perswade my self ) a slip more then they meant us . the law is above the king , they say , and yet they'd be above the law. this is to draw an appeal from the bench to the barr ; to damn the judgement of the law , and make a presbyterian the judge of faction . [ e ] they come now to presse , the violence of the laws upon their consciences . ] whereas 't is evident , that streight , and gentle laws , have met with soure , and crooked humors . they say , the law makes the offender : may they not charge the decalogue , by the same rule ? what shall we say then ? ( says st. paul ) is the law , sin ? god forbid . nay , i had not known sin , but by the law : for i had not known lust , except the law had said , thou shalt not covet ; but sin taking occasion by the commandment , wrought in me all manner of concupiscence . ] — sin is the transgression of the law ; — the disobedience not the precept . this freedome of challenging the law , leads to an arraignment of the ten commandements . the idolater excepts to the first , and second ; the blasphemer , to the third ; the sabbath-breaker , to the fourth ; the rebell to the fifth ; the murtherer , to the sixth ; — the adulterer , to the seventh ; — the thief , to the eight ; — the slanderer , to the ninth ; the extortioner , to the tenth . well , but their consciences cannot submit to observe such and such laws . truly , to give them their due , nor any other neither but of their own making . though every man may be allow'd to be the judge of his own conscience ; yet there are many cases wherein men ought to be severely punish'd , for acting according to their consciences : for conscience may be misinform'd ; and beyond doubt , there never yet was any heresie , but had some well meaning believers of the opinion . grant but this liberty to the presbyterians ( as upon equity of conscience ) all other factions , have the same title to it . where are we then , but in an universal state of war ? his conscience will have no king ; anothers , no bishops ; a third , no laws ; a fourth , no religion ; one will have women in common ; — another , goods : — in fine ; our peace , comfort , and reason ; — nay , and the dignity of humane nature ; — all that is noble , in us , or belonging to us , is by this presbyterian argument of an imaginary conscience , drown'd in brutality , and confusion . what remedy then , when betwixt law , and conscience , there is a real disagreement ? where so it happens ; rather let people innocently suffer , though they lose their freedom , then by a foul resistance endanger their salvation to recover it . but they'd be quiet , they say , if some needless laws were taken away , yes ; as they were before , when under colour only of regulating , some such needless laws , they destroy'd all the rest. [ f ] their next compleynt , is for want of competent men to supply the place of their ministers [ still they confine the [ competent ] to their own party : reasoning the weaknesse of the ministers , because they may not be entrusted , to pray in their own words , or to choose their own chapters , &c. ] these gentlemen have some reason to know , that there are knaves , as well as fools ; and that the factious , are less fit to be trusted with that liberty , then the simple . [ a ] the persons that we now speak for , are ready to subscribe to all contained in the holy scriptures , and willing to be obliged by the laws of men to practice it . [ b ] seeing then you do profess that none of your impositions , that cannot be concluded from the scripture , are necessary to salvation : let them not consequentially be made necessary to it , and more necessary than that which is ordinarily necessary . [ c ] that smaller things must not be imposed by unproportionable penalties . [ d ] the church may not make any thing necessary to preaching it self ; that is of it self unnecessary , and not antecedently necessary , at least by accident . note . xiii . [ a ] truly we have an obligation to these reformers , that if the law requires it , they will subscribe to the contents of the holy bible : but that must be with their own comment too . they puzzle the vulgar with a blind notion of things necessary to salvation ; as if the sole belief of the divine authority of sacred writ , and of the mysteries , therein comprised , were enough to carry a man to heaven . some things are necessary to salvation , as we are christians . that is ; the summe of the catholick faith , ( according to our confession ) which except a man believe faithfully , he cannot be saved . ] — or in short ; an un-doubting resignation and submission to the explicite doctrine of the bible , teaching salvation : these are things , primarily , evidently , and unchangeably necessary , equally binding all humane flesh , without distinction . some things again , are necessary to our salvation , as we are men in society ; for instance , subjects . and these are matters commonly , in themselves , indifferent ; changeable in their qualities ; temporary in their obligation ; and yet necessary by collection . the short of all is this ; where the law of the land does not thwart the law of god ; or that of nature ; we are to obey the politique magistrate , upon pain of damnation . [ b ] that impositions are not necessary to salvation . ] we answer , they are not necessary to be impos'd ; but necessary to be obey'd . [ c ] concerning the measure betwixt the fault and the punishment ; let the law estimate the one , and proportion the other . private persons are not to correct the publick laws . [ d ] the church may not , &c. ] many a man may be duly qualify'd to preach , in point of ordination , ( for the purpose ) or ability , that yet in other regards is not fit to come into a pulpit . i hope , refusing to communicate with the church , may pass for as fair an impediment ; as refusing to covenant against it . ( i am enforc'd to refresh these gentlemens memories ever and anon . ) if our religion be laid upon your particular liturgy , we shall teach the papists further to insult , by asking us , where was our religion two hundred years agoe ? the common-prayer-book as differing from the mass-book , being not so old , and that which might then be the matter of a change , is not so much unchangeable it self , but that those alterations may be accepted for ends so desireable as are now before us . note . xiv . to this , we answer , that our religion is unalterable ; our liturgy not . if a papist asks a presbyterian where his religion was two hundred years agoe ? he might as well ask him , where 't will be two hundred years hence ? but that 's a harder question to a puritan , then to a catholique . further ; to presse the differings , or agreement of the common-prayer-book , from or with the mass-book , is more a shift then an argument . wee 'll keep to our adversary . 't is our profession , that the form is alterable ; but by the same power onely that establish'd it ; not by a conventicle , or a club of running-lecturers ; but by a grave consult of reverend divines ; that is , prepar'd by them , and fitted for the stamp of the supream authority . if we may not have the liberty of the primitive times , when for ought can be proved , no liturgical forms were imposed upon any church , yet at least let us have the liberty of the following ages , when under the same prince there were diversity of liturgies and particular pastors , had the power of making and altering them for their particular churches . note . xv. how these good people beat the bush , and yet start nothing ! the liberty of the primitive times , &c. ] what primitive times ? where will these men begin their reckoning ? the late primate of ireland , tells us , that [ all the churches in the christian world , in the first , and best times , had their set forms of liturgy whereof most are extant in the writings of the fathers , at this day ] — when you pray , say — our father , &c. ] in the apostles age , the holy ghost abundantly supply'd all humane needs , by super-natural graces , and inspirations . but the use of liturgies is too cleer , to suffer or admit a contradiction . yet this they are not very earnest in ; allow them onely the liberty of the following ages ] and what was that i beseech ye ? onely the power of making and altering liturgies themselves ; as under the same prince ha's been formerly permitted to particular pastors . away away for shame , with these horse-coursing tricks ; they dresse a sound leg to amuse the people , when the jade wants an eye . look ye be not cheated with their ambition , and never trouble your selves for their consciences : they 'll shift in all weathers ; — for in case of necessity . — pigg may be eaten — yea exceedingly well eaten . i would the whole nation might but once dream of such a whipping , as when these reverences got the law into their own hands , their bounty would bestow upon them . they would use no other bug-word to their children , then the presbyterians are coming . wer 't not a blessed reformation , to have an almighty inquisition , set up in every parish : to see a pontificall presbyter rule as king and priest over the estates and consciences of his subjected congregation ? to have but one commandement to keep , in stead of ten ; obey the presbyter . — in truth 't is such a government of clouts , i cannot chuse but play the fool with it : briefly ; when they 're permitted to make laws let us make halters : we have tasted them already , and if they proceed to mind us of their old discipline , let us mind one another of our old slavery ; and them too , that they now plead for a bratt , by their own rule not to be received into the church ; for it was conceived in schisme and brought forth in rebellion ; ( god blesse us ) i mean presbytery . whereas they urge that several liturgies have been allowed under the same prince , &c. — ] confeis'd : it hath been so , and may be so again , and with good reason too ; yet all this while , this proves no title our pretenders have to the same liberty . where people of differing humours , and wonted to differing customes , are united under the same prince ; prudence advises a diversity of liturgyes . again ; 't is one thing to perswade a prince ; another thing to force him ( but the main reason is yet to come . ) these bold petitioners presse the king to give them what they got , and kept , ( so long as they could hold it ) by rebellion : — to grant away , what his royal father held dearer then his bloud ; and to complete the shamelesse proposition , some of the now - petitioners to the son , were the hot persecutors of the father . in fine , they act , as if they would vie provocation with the kings mercy : they ask , that which his majesty cannot grant , but with a double hazzard to himself ; — both from the government , and from the persons . [ a ] if you should reject ( which god forbid ) the moderate proposals which now and formerly we have made we humbly crave leave to offer it to your consideration , what judgement all the protestant churches are likely to pass on your proceedings , and how your cause and ours will stand represented to them , and to all succeeding ages . [ b ] if after our submission to his majesties declaration , and after our own proposals of the primitive episcopacy , and of such a liturgy as here we tender , we may not be permited to exercise our ministry , or enjoy the publick worship of god , the pens of those learned , moderate bishops will bear witness against you , that were once employed as the chief defenders of that cause ( we mean such as reverend bishop hall and usher ) who have published to the world that much less than this might have served to our fraternal vnity and peace . [ c ] and we doubt not but you know how new and strange a thing it is that you require in the point of reordination . when a canon amongst those called the apostles deposeth those that re-ordain , and that are re-ordained . [ d ] not only the former bishops of england , that were more moderate were against it , but even the most fervent adversaries of the presbyterian way ; such as bishop bancroft himself ; how strange must it needs seem to the reformed churches , to the whole christian world , and to future generations , that so many able , faithful ministers , should be laid by as broken vessells , because they dare not be re-ordained ? and that so many have been put upon so new and so generally dis-rellished a thing . note . xvi . [ a ] as to the protestant churches ; ( if they have not chang'd their opinions ) they will give the same judgement of these people now , which they did formerly . that is ; they will disown them , and their actions , for being so singular and impious , as to oppose the reason , right , and practice of all other nations : who generally have their set-forms of prayer . touching the moderation of their proposals , it is already enough notorious . [ b ] if after our submission to his majesties declaration , &c. ] prodigious boldnesse , and ingratitude ! submission ? as if the king had press'd , when he relax'd them : an indulgence beyond president , bestow'd upon a people void of sense . indeed a meritorious patience was their submission . content they were not , for many of the presbyterian teachers here about the town , petition'd for more , so soon as that was granted . but how have they submitted ? they have not strook , that 's all . do they not daily preach , write , print against episcopacy ; in opposition to the express intent , and letter of the foresaid declaration ? do they not prejudge the synod , to which that declaration referrs them ? yes , and abuse the freedome of proposing some alterations , by the rejection of the whole . suitable to this submission , are their proposals , both of the primitive episcopacy , and of their liturgy . their liturgy , as we have spoken formerly , is a contest for dominion , not for conscience , and comes to this at last ; if they may not rule , they will not worship . their primitive episcopacy , sounds as much as presbytery : for they confound the termes , as if bishop and presbyter were originally the same ; and prelacy ( as the queynt smectymnuus has it ) of diabolical occasion , not of apostolical intention . at this rate , what do they offer , in a primitive episcopacy ? bishops in truth they allow , but so , that every presbyter must be as bishop . to give the matter credit ; they appeal to the reverend hall , and vsher , those learned , moderate bishops ( as they term them ) whose pens are to bear witness against these now in being , and authority , if they refuse their askings . i am told , ( and i believe it ) that at least one of the smectymnuans had a hand in this new liturgy , and petition for peace . if so , i must needs put the gentleman a froward question . is bishop hall so much emprov'd since he dy'd ? ( in truth a prelate to whose memory the church of england owes great reverence ) this was that learn'd and moderate bishop , that smectymnuus so bespatter'd under the name of the remonstrant . but will you see now how that noble prelate was bayted by five of our new-fangled primitive bishops ? s.m. e.c. t.y. m. n. w. s. ( let mr. manton uncipher this . ) variae lectiones upon reverend , moderate , and learned . episcopal bravado . pag. . ] treason treason pag. . ] we know not what his arrogancy might attempt . pag. . ] so many falsities and contradictions . pag. . ] a face of confident boldness , a self confounded man. — notorious falsity — ibid. ] his notorious — ] not leave his — ] pag. . ] os durum — ] forgets not himself , but god also . ] words bordering upon blasphemy — ] — indignation will not suffer us to prosecute these falsities ] — . pag. . ] a stirrup for antichrist ] — pag. . ] antichristian government ] — pag. . ] — we thank god we are none of you . ] pag. . ] — borders upon antichrist . ] pag. . ] — pride , rebellion , treason , unthank-fulness , which have issued from episcopacy . ] pag. . ] these were favours of the bishops own laying up ; and so much for the reverend , moderate , and learned . it seems a presbyter in the chayre , is not infallible : why may they not mistake themselves as well in the bishops opinion as in his character ? or may they not forget their proposalls they have offer'd , as well as the injuries ? will these gentlemen subscribe to the bishops episcopacy by divine right ? or will they shew , wherever he pass'd a contradiction upon himself ? nay , come to his modest offer , to the assembly in . is that the piece shall rise in judgement against us ? ( and that yet was par'd as close as close could be , the better to comply with the sullenness of a prevailing faction . ) hear what the bishop says in that treatise then . there never yet was any history of the church , wherein there was not full mention made of bishops , as the only governours thereof ▪ the rules of church government laid forth in the epistles to timothy and titus , do suppose , and import that very proper jurisdiction which is claim'd by episcopacy at this day . ] — the co-assession of a lay-presbytery he disapproves : and in his epistle dedicatory to his episcopacy by divine right , this ; [ if any man living can shew any one lay-presbyter that ever was in the world till farell , and viret first created him , let me forfeit my reputation to shame , and my life to justice . see now what the late primate of armagh sayes in his direction , of . episcopal ordination , and jurisdiction hath express warrant , in holy scriptures : as namely titus . . for this cause left i thee in crete , that thou should'st set in order , things that are wanting , and ordeyn presbyters : that is , ministers in every city ; as the first of timothy . . lay hands suddenly on no man ; and verse . against a presbyter , or minister , receive not an accusation but under two or three witnesses . ] pag. . no other government heard of in the churches for . years and more , then by bishops . ] pag. . this is enough to clear the authority of the institution ; but that , they 'll say is not the question ? these reverend bishops gave their judgements , of , and for a primitive episcopacy : and to a government so regulated , these divines offer to submit . that is ; they will allow a bishop to rule in consociation with his presbyters : and this looks gayly to the common-people . rule with his presbyters , ( they cry ) and will not that content him ? what ; would the bishops be as absolute as popes ? and then , the order's presently proclaim'd for antichristian : and war denounc'd against all constitutions of their framing , as superstitious . nay , the most solemn forms and orders of the church ; though venerable for their long continuance , vse , decency , and vniversal practice , are thrown out , as idolatrous , because the bishops favour them . of so great moment are the fallacies of pleasing words , where there wants skill , or care to tast the bitter meaning . but alas ! those simple wretches that inveigh against the tyranny and claim of bishops ; and with an undistinguishing rage , — confound the persons with their calling : how do they draw upon themselves the thing they fear , and furiously oppose the sum of their own wishes ? — do they first know what 't is , to rule in consociation ? it is , to degrade a bishop into a prime pastor : — to disrobe him of his apostolical prelation of degree , and allow him a complemental priority of order . this imminution of bishops , will , doubtless , not displease their enemies ; but let them have a care ; for in that very act and instant , wherein they fetch a bishop down to a presbyter , does every presbyter become a bishop : so that for five and twenty they pluck down , they set up some ten thousand . this was the cheat that fool'd the people into those tumults , which the smectymnuans entred the lists to justifie . a primitive episcopacy was the pretense , which they boyl'd down at length into a rank presbytery , and more imperious . thus was the government of the church destroyed ; and after the same manner , that of the state. [ the king was to govern with his parliament . ] this saying carryed a popular sound ; and the multitude were not able to comprehend the drift of it . in short , they brought his majesty , first , to be one of the three estates ; thence , by degrees , lower and lower , till they dethron'd him , and at last murther'd him . this was the cursed issue of a pretense , to the regulation of monarchy and episcopacy . but to end this point : the reformers would perswade the world , that they have made a tender of more yielding , than the foremention'd reverend bishops have accounted necessary to fraternal vnity and peace . we answer ; that to make this good , they must prove , that these bishops have renounc'd their episcopal , and superintendent authority : or instance for themselves ; wherein they acknowledge it . not to insist upon their vsurpations , of framing a new liturgy , without a commission ; and imposing upon the established government without either modesty or reason . [ c ] touching reordination : ( with submission ) i do not understand it either requisite , or vnlawful : nor can i learn that it is press'd , as they pretend . the canon whereupon they ground , is this. [ si quis episcopus , aut presbyter , aut diaconus , secundam ab aliquo ordinationem susceperit , deponitor , tam ipse , quam qui ipsum ordinavit , nisi fortè constet eum ordinationem habere ab haereticis qui enim à talibus baptizati , aut ordinati sunt , hi neque fideles , neque clerici esse possunt . ] if any bishop , presbyter , or deacon , shall receive from any man ( ab aliquo ) a second ordination , let the person ordaining ( qui ipsum ordinavit ) and the person ordained , be both deposed : unless it appear , that his prior ordination was by hereticks . for those that are either baptized or ordained by such , cannot be reputed either believers or clergy-men . observe first , that this canon presupposes a regular , and episcopal ordination : ab aliquo : — qui ordinavit : — referring singly to the bishop , whose assistance is deem'd so essential to the work , as that — no bishop ; no ordination . next , there 's an error in the canon : for , if baptism seriously be administred in the same element , and with the same form of words which christs institution teacheth , there is no other defect in the world , that can make it frustrate . ] so that this canon availes them little , either in respect of the scope of it , or the authority . but is re-ordination ( say they ) so new and strange a thing ? i am sorry to see smectymnuus quarrel with himself . * we had it in the beginning of queen elizabeth , urg'd , and received : ] and with less colour then , th●n now : for there , a true necessity lay upon them : they fled for conscience , and received orders in the reformed churches ; not in contempt of bishops , but onely for want of them . whereas our cavilling pretenders , have cast them off ; — rejected their authority ; — vsurped their power ; — laid violent hands upon their sacred order ; — and after all , they have the confidence , to claim , from their intrusions , and still adhere to the equity of their revolt . [ d ] bishop bancroft ( they say ) was against it : ( no presbyterian bishop . ) could but these gentlemen have seen beyond their noses , they would have spar'd this instance : mark now how bancroft was against it . in . a question was moved by doctor andrews , bishop of ely , touching the consecration of three scotish bishops ; who , as he said , must first be ordained presbyters , as having received no ordination from a bishop . bancroft being by , maintain'd it not necessary , seeing where bishops could not be had , the ordination given by the presbyters must be esteemed lawful . ] this carri'd it . hence , it appears , that if bishops could have been had , their ordination by presbyters had not been lawful . had not these gentlemen now as good have let the old bishop alone , as have taken the dorr ? as smectymnuus has it . let not the world believe yet , that these complainers are out of play , barely upon the account of re-ordination . none are turn'd out ( so far as i can hear ) upon that scruple ; but sure , 't is a fair reason not to admit them : for it denotes them factious , and in truth , the common business of their lectures is notorious schism . the holy ghost hath commanded you to over-see the flock , not by constraint , but willingly ; not as being lords over god's heritage , but as ensamples to the flock . and that it is not onely more comfortable to your selves , to be loved as the fathers , than to be esteemed the afflicters of the church ; but that it is needful to the ends of your ministry for the people . when you are loved , your doctrine will more easily be received . but when men think that their souls or liberties are endangered by you , it 's easie no judge how much they are like to profit by you . note . xvii . believe me , and we are now upon a weighty question . who shall be judge , the people , or the church ; which is christ's flock ? that is , whether shall one be the judge of all the rest ; or all the rest be the judge of that one ? ( for that 's the point ) what signifies the multitude , but a number of single persons , where each individual acts , and accompts for himself ? whereas the church , is both by divine deputation , and by political paction , authoris'd and acknowledg'd to be the judge of all. if there were nothing in 't but common expedience ; — reason of interest , and of state : me-thinks , that might suffice , to make us rest in their decrees , to whom , as by a general reference , we have subjected the decision of all our differences . but the benignity of providence treats us more kindly yet ; annexing all the blessings of both worlds to our obedience : which surely no man will oppose , that is not wholly void of religion , moral honesty , and of common prudence . but it is better to obey god then man , they 'l tell us , has the church any jurisdiction over our souls ? any right of imposing upon our consciences ? no , god forbid . but does not the church know our consciences as well as we know one anothers ? and may not the church as well suspect that we do not think thus or so , as we affirm that others do ? when private persons plead for themselves , it may be conscience ; but when they come once to stickle for others , 't is faction . if it be said , that preachers are not private persons . i answer , that all subordinate persons are private , in respect of their superiors . in fine , it is our duty every man to attend the good of his own soul ; and it belongs to the church to over-watch us all : preserving still the common vnity , though to the grief of some particulars . well , but there are so many thousands ( they say ) that suffer upon tenderness of conscience . these people do but make so●es , that they may beg plaisters . there may be tender consciences , and there are , doubtlesse , to whom great tenderness is due , and needful ; but these compleyners are not of that number . they are too lavish in their undertakings for ☞ others , and too peevish in their pleadings for themselves . he that is positive in what he does not know , forfeits his credit too in what he does . but they are still christs flock : and 't is enough ; they say it . ( from sheep with clawes , deliver us . ) take heed ( says our saviour ) that no man deceive you , for many shall come in my name , saying , i am christ , and shall deceive many ] and again ; there shall arise false christs , and false prophets . ] we see the very text bids us take heed , and foretells dangerous hypocrites . but what need we look further then our own memories ? was not the whole crew of the late conspirators , clad in the livery of gods people ? only his majesties friends had , and have still the fortune to be reckon'd among the prophane , and not admitted into the fold . would these correctors of magnificat would shew us once , where ever christ call'd his flock together with a scotch covenant : or where the holy ghost gives private persons an authority over their superiours ; or commissions the sheep to quarrel with their pastor . it is confess'd , that softness , and humility becomes the fathers of the church , and 't is enjoyn'd them ; but then obediance likewise befits the children : whose part it is meekly to obey , in all matters not directly sinful , but to resist in none . let me add one thing further : where these dividings about forms are suffer'd , the mischief seldome stops at schisme : for the same principle , that rents the church , threatens the state ; beside the hazzard of an ambitious faction , ever at hand to aid and to emprove , that peevish holynesse . in truth , both interests are so enter-woven , that 't is impossible to crush the one without bruising the other ; and to conclude ; a schismatique shifts as naturally into a traytor , as a magot turns to a flye . the next step from liberty of conscience , is freedome of estate and person ; and from liberty of thought , they proceed to that of action , arguing and concluding in great earnest , with my honest friends jeast . for at the beginning was , nor peasant , nor prince ; and who ( the divel ) made the distinction since ? if we are not in point of ceremonies or forms in every thing of your mind ; it is no more strange to have variety of intellectual apprehensions in the same kingdome and church , then variety of temperatures and degrees of age and strength . note . xviii . wee do not say 't is strange , that there should be variety of intellectual apprehensions ; but we contend that so it is ; it ever was , and ever will be so : and from the truth , and evidence of that assertion , arises the clear reason , and necessity of what we plead for . we must consider man , as a reasonable creature : compos'd of soul and body ; born , for the publique , and himself ; and finally accomptable for the emprovement of his talent toward the ends of his creation . the great , the indispensable , and universal end , is that which has regard to the creatour , from the creature : and in that point we are all agreed upon a common principle of reason , that 't is our duty to adore , love , and obey that gracious power that made us . that this is the prime end , we all agree , and that our works are only good , or evill , according as they correspond with , or recede from it . in the next place , as we consist of soul and body ; we seem to fall under a mixt concern ; and there , the skill is how to temper the angel , and the brute , in such sort as may best comply with the behoof , and comfort of the individual : subjected still to the great law and purpose of our being . our reason , we submit to the divine will ; and our affections to our reason . behold the scale of our obedience ; and universal dictates of our reasonable nature . in these particulars : god , as the sovereign prince of the whole world , binds all mankind alike , with an unlimited , and undistinguishing authority . our souls , the almighty governs by his immediate and blessed self ; our bodies he referrs to his deputies ; whom in all sensible and common actions we are to obey as gods commissioners . we come now to the point that moves the great dispute : — our state of liberty in matters of themselves indifferent . in this question we are to consider , that every man is born first , for the publick ; next , for himself . he that rates any thing except his soul , above the common benefit of social nature , is an ill member of the vniverse . while every man consults his own particular , how easily he 's drawn to think that fair , which he finds pleasant ! employing much more cunning to perswade himself , that what he likes , is lawful , then strictly to examine it ; ( for fear it should prove otherwise . ) are we not all made of the same lump ; — ( — born to the same ends : — dignify'd with the same reason ? — what is it then , but an injurious custome , and oppression , that puts the difference betwixt governours , and slaves ? that prostitutes so many millions of free-born christians , to the command of any single person ? these are the stirrings and debates of mutinous and unadvised natures , they scan but the one half ; and that , the grosser too ; the vulgar part of the question . can the whole perish ; and the parts ' scape ? can any thing be beneficial to particular persons , that is destructive to the community ? what by one violence they get , they lose by another ; and in exchange for the soft , honest bonds of order and obedience , they leap into a sinful , shameful slavery was not the late war undertaken , ( in shew ) for this imaginary freedome ? and yet , at last , what was the event , but tyranny , and bondage ? not by miscarriage neither , but by a regular fatality , and train of causes . do we not find mens minds , and humours as various as their complexions , or their faces ? every man likes his own way best ; pleads for his own opinion . there 's no such thing as right or wrong in things indifferent , but as they are circumstanc'd by application : and here 's the very case of our reformers . some are for kneeling at the eucharist ; others for standing , sitting , or the like ; they differ too about the manner of receiving . capricious holyness ! shall that confused , and promisenous use of several forms , and postures , pass for a decency in the lords house , and on so solemn an occasion , which at a private table would be exploded for a grosse and ridiculous immorality ? the church , for order sake , and uniformity , enjoyns one form , or posture ; this , or that , 't is indifferent ; where lyes the conscience of refusing ? should but the rubrick say — let the minister enter at the church dore : — would not our teachers make it a piece of conscience to creep in at the window ? marque it , 't is that ; — that — that 's the businesse ; — 't is power they tug for , and to bring monarchy under the yoke of presbytery . they argue the expedience of granting liberty , because forsooth of the differing humours of applying it . the strongest reason in the world against them . for in this state of disagreement , take but away that limiting , and binding rule that prescribes vniformity ; what other consequence can be expected , from letting loose so many wild , and petulant passions ; so many raging , and dividing factions , but tumult , heresie , and rebellion ? if any shall make men disobedient , by imposing things unnecessary , which they know are by learned , pious , peaceable men , esteemed sins against the lord , and then shall thus heavily afflict them for the disobedience , which they may easily cure by the forbearance of those impositions ; let not our souls come into their secret , nor our honor be united to their assembly : if they shall smite or cast out a supposed schismatick , and christ shall find an able helper , peaceable minister , or other christian , wounded , or mourning , out of doors , let us not be found among the actors . note . xix . vvhy did not the reformers rather say ? if any shall make people rebellious , by preaching down obedience to authority , as a thing unnecessary : or abuse the simple , by calling good , evil ; and evil , good : — let not our souls — ] whether is greater , the boldness of these teachers , or the blindness of their disciples ? does not this way of reasoning , root up all government ? and has not the practice of these men made good the worst that any man can say , or think of their designe ? were they new folks yet , a man might find some charity , for the soft-headed gulls that believe them : but to be twice catch'd in the same trap ; twice fool'd by the same persons , were an unpardonable sottishness . let the three kingdoms cast up the accompts of the late war , and see what they have gained clear , by the reformation . these very gentlemen were one and twenty years ago upon this argument ; infinitely troubled about additions to god's worship , in things unnecessary ; oathes of subscription , &c. — to obviate these crying evils , they set to work a preaching ministry , and lectur'd up the people into a gospel-frame , ( for that 's the knack ) of disobedience . the people heard their prayers ; ( for 't was to them they prayed ) meroz was curs'd , and curs'd — and the right reverend matrons sent forth their bodkins and their thimbles to help the lord against the mighty . in fine ; the cause prosper'd under their ministery , and things unnecessary were taken away ; that is , king , bishops , the law of the land , the liberty of the subject : — the heads and fortunes of his majesty's best friends . some oathes that were of exceeding scandal and burthen to weak consciences were taken away too , or rather exchang'd , for others less offensive , to the sense of the learned , pious , and peaceable men , they speak of . as for instance ; in stead of that abominable oath of canonical obedience to the bishop and his successors , ( in omnibus licitis , & honestis ) in all things lawful and honest ; a covenant was introduced of combination against them . but no man was compell'd to take it neither ; for 't was but losing the capacities of englishmen ; a sequestration ; — rotting in a gaol , or some such trivial penalty , if they refus'd it . indeed , to serve the king after the taking of it , was a little dangerous , because of an article of aug. . . declaring , that whosoever shall voluntarily take up arms against the parliament , having taken the national covenant , shall die without mercy . the truth is , the covenant was somewhat more in scripture-phrase , and suited better to the gust of the godly . so for the positive oathes of allegiance and supremacy ; they gave us negatives ; still mov'd by tenderness of conscience : they made a scruple forsooth , of swearing with vs to serve the king ; but they made none of forcing oathes against him . to make an end ; the late presbyterian rebellion has cost the three kingdoms at least fourscore millions of treasure , besides souls and bodies ; and now they are hammering of the nation into another . they talk of conscience : so peters , their fellow-labourer , was a man of conscience ; was he not ? the foulest part of whose lewd life , was that wherein they wrought in common fellowship . in short ; the presbyterians bound and prostituted the virgin , and the independents were the ravishers . these drops are sharper , than in any other case would stand with modesty : but they are truths , so timely , and so needful for the publick , that they shall out , what ere they cost me . what do these creatures keep a coil with sin for ? that act as if there were no god ; and yet they talk , as if they thought of nothing else . are not their contradictions upon record ? has not the nation , in all quarters , the witnesses of their very tongues and pens against them ? was ever any tyranny so barbarous , as what these people exercis'd over the consciences of their fellow-subjects , and against the government which they had sworn to preserve ? yet now , when the authority requires obedience ; the learned pious men are taken of a sudden with strange fits of conscience : — from sudden death ( in the letany ) must be , forsooth , from dying svddenly ; ( a most important scruple ! ) well , but forbearance ( they say ) cures , and eases them . we do not know , had the rebellion of the angels been once pardon'd , what such a mercy might have wrought upon the devils . but here we are upon experiment . after so large an act of grace ; — so flowing and magnificent a bounty ; — so prone a goodness toward their whole party ; now to re-revolt : — misereatur deus ! they are much careful not to take an able minister for a schismatick : they take not half that care to distinguish a schismatick from an able minister . if christ ( they say ) should find that able minister cast out for a schismatick ? what then , good people ? but what ( say i ) if christ should find schismaticks kept in for able ministers ? what then , good brethren ? [ a ] men have not their understandings at their own command , much less can they be commanded by others , if they were never so willing to believe all that is imposed on them to be lawful ; they cannot therefore believe it , because they would , the intellect being not free . [ b ] few men are obstinate against the opinions that tend to their ease and advancement in the world , and to save them from being vilifi'd as schismaticks , and undone ; and when men professe before the lord , that they do impartially study and pray for knowledge , and would gladly know the will of god at the dearest rate ; we must again say , that those men must prove that they know the dissenters hearts , better then they are known to themselves , that expect to be believed by charitable christians , when they charge them with wilful ignorance , or obstinate resisting of the truth . note . xx. [ a ] exceeding fine and philosophical . men cannot believe all that they would believe ; — and no man is to profess or act against his belief . ( that hits it . ) the reformers cannot believe the orders of the church to be lawful and binding : the church cannot believe the recusancy of the reformers to be reasonable or conscientious . the reformers cannot believe that they ought to be kept out for inconformity ; the church cannot believe that they are to be taken in , unless they conform . the reformers take discipline to be essential to salvation ; the church thinks otherwise . the reformers cannot but believe the separatists to be saints ; the church on the other side , cannot but belive them to be schismaticks . so that in fine , if the church cannot grant , what the reformers cannot but ask ; whether shall the law yield to a faction , or the faction to the law ? [ b ] few men are obstinate , &c. — ] this objection is already answered , but i shall add something . all popular attempts upon change of government , are hazzardous to the undertakers ; are there therefore no rebellions ? but here 's the state of their adventure . if the design takes , and the people tumult , then are they in at pleasure , in the head of the faction . if it miscarries , they have no more to do but keep their countenance , retire , and grieve — because of the vngodly . that disappointment they nick-name , — a suffering for the gospel : — a persecution : and in that shape , they get more by private collections , then many an honester man does by a good benefice . beside : they are bold upon a confidence in the king's lenity . they pray to be inform'd , they say . ] that was scot's plea , concerning the murther of the late king ; and may be any man 's by the same equity , that shall be pleas'd to call it conscience , to do as much again . now for the knowledge of their hearts , ( the last thing they insist upon ) we 'l follow the scripture-rule : — know the tree by its fruits : — measure their faith by their works : — judge of their fidelity , by their breach of vows ; of their honesty , by their breach of articles ; of their scruples , by their sacrilege ; of their loyalty , by their persecution of their soveraign ; of their tenderness , by their deliberate murthers ; and , in fine , of all their pretended virtues , by their contradicting impieties . vve crave leave to ask , whether you do not your selves in some things mistake , or may not do so for ought you know ? and whether your understandings are not still imperfect , and all men differ not in some opinion or other ? and if you may mistake in any thing , may it not be in as great things as these ? can it be expected , that we should all be past erring about the smallest ceremonies and circumstances of worship ? and then , should not the consciousness of your own infirmjty , provoke you rather to compassionate humane frailty , than to cast out your brethren , for as small failings as your own ? note . xxi . this is but loosely argu'd : to reason from an universal fallibility , to an universal toleration . because all men may commit errors , therefore all errors must be suffered . the law respects common equity , and politick convenience ; not the degrees of wisdom or folly in the transgressors of it . if fools were priviledg'd , all knaves would plead ignorance . there may be subsequent allowances in favour of misguided vnderstandings , but they are of charity , and relaxation , not of strict justice . all stated laws ( better or worse , no matter ) if they are not simply wicked , are obliging : and to correct a publick sanction , by a private hand , is but to mend a misadvice by a rebellion . this they concede , that all may erre : then they themselves are not infallible : so that the competition rests betwixt the law and the reformers . but now , to what we are sure of . there are some cases wherein a subject must not obey his prince ; but i defie the world to shew me any , wherein he may resist him . that were to say , a subject is no subject . to say , he may be su'd , makes nothing ; that law which warrants the compleynant is virtually the king. again ; that which betwixt man and man , were a fair rule , holds no proportion betwixt a personal weakness , and a publick inconvenience . the giving way to clamours of this impetuous and froward nature , cost the late king his life . to say more , were to prejudge my betters ; let this suffice . put your selves in their case , and suppose that you had studied , conferred and prayed , and done your best to know , whether god would have you to be re-ordained , to use these forms or ceremonies , or subscriptions or not ? and having done all , you think that god would be displeased if you should use them , would you then be used your selves , as your dissenting brethren are now used , or are like to be ; love them as your selves , and we will crave no further favour for them . note . xxii . this we call laying of the matter home to a man : — make it your own case . good. whose case did these reformers make it , when they stripp'd all men to their shirts , whose consciences could not submit to their rebellious leagues of extirpation , and directorian fopperies ? would they have been content , themselves , to have been turn'd out of their livings , because they could not play the renegado's ; to have been muzzled up in dungeons ; — debarr'd the common benefits of humane life : — not suffer'd to officiate as private chaplains ; — no , nor so much as teach a petty school ; — nor enter into any honest employment , which their ingenious malice foresaw might give the persecuted wretches bread. is this according to the rule ? do as you would be done by . there were no superstitious impositions , at that time ; but matters went as they would have them . they order'd every thing themselves ; and the best choyce an honest man had left him , was job's upon the dunghill . it was the pulpit too , that gave fire to the train ; — that warranted the treason , and cover'd murther with a gloss of justice . briefly ; a reformation was the crye of the design , and see the issue of it . and yet do as you would be done by , is their plea , that did all this. far be it from us however to imagine that their abuse of justice should overthrow their title to it ; or that the pravity of man should frustrate the eternal virtue of a decree of god , and nature . we 'll make their case our own then ; and reason with them , upon their own principles . do as you would be done by ; say they to us : do as ye would be done by ; say we to them. would you be willing to be thus impos'd upon ? says a private person : would you be willing to be thus contemned ? says the magistrate . yes , if ( i commanded things unlawful , says the one : or if i were a schismatick says the other . if upon search and prayer for better light , we think that god would be displeased with us for doing this or that , we must not do it . now , why should others trouble us , only for doing that which in our places they would do themselves ? this is the fair state of the question . we are to note here , that words are not the certain evidences of our thoughts ; and that our charity is never so ty'd up , as to be barr'd advice with reason . now others are to deal with vs , according to the rules of what things rationally seem to them , not strictly ( peradventure ) what they are . as thus ; a common lyer tells a truth ; it may be so ; yet i 'm not bound to venture any thing upon his story . the first profession a man makes ; — in charity , i 'll credit ; yet still in prudence i 'll secure my self , in case i prove mistaken . but people that break oft , where they may keep their words ▪ that by prepense contrivance have formerly strew'd their way with oyly language , to deadly ends : these , by the general dictate of common reason , i may suspect , and which is more , i ought to do it , and to be wary of them . does not our blessed saviour himself bid us , beware of the leven of the pharisees which is hypocrisy ? — those that tithe mint and cummin , and neglect judgement mercy , and fidelity : — that streyn at a gnat , and swallow a camell : — that are fair outwardly , and rotten within ; — and under colour of long prayers , that devour widows houses . do not pharisee , and puritan begin with a letter ? is not this character most bitterly like the humour of the men we wote of ? further ; 't is manifest from this caution , that we are not bound to think all people godly , that call themselves so , nor to trust all appearances of holyness ; but we are soberly to reduce our judgements to the standard of discourse and reason . they must deny the bible , that refuse us this ; and now , suppose the table 's turn'd . we told the world , that we were afraid of popery ; and that our consciences could not submit to ceremonies ; under which colour we entred into a covenant , which in pretense was to reform the church , and to establish the king. we destroy'd both , by virtue of that freedome , which we seem'd only to desire in order to our souls . the son of that prince whom we ruin'd , is now by providence , and hereditary right , placed on his fathers throne . our consciences are once again sick of the old scruples ; and cannot down with forms , and ceremonies . shall we be laid aside now for our consciences ? yes certainly , we must be laid aside , unless we shew very good reason , first , why they should believe us conscientious , and next , ( if truly scrupulous they can imagine us ) why they should trust us . did not we swear , than an impulse of conscience transported us into our first engagement ? that , all the world knows was a design of faction , and sedition ; and that the pulpit-theme , was the decrying of the kings negative voyce ; and the exalting of the power of parliaments . ( blaspheming the authority of the nation , by applying it to a conspiracy in the two houses . ) this we have formerly done , and , as yet , given the world no tokens of repentance : we ask the same things over again ; and ( in good deed ) why may not they suspect to the same purpose ? may they not argue likewise from our practises , against our own demands ? do we say people may not be compell'd ? why did we compel them then ? well , but suppose it a pure case of conscience , that hinders our complyance . men may think many things unlawsul to be done , that are still as unlawful to be suffer'd . we ask that freedome from the law , which would in consequence destroy the law : and this we begg , for conscience . were it not breach of trust in these to whom the care of the publique is committed , to gratifie a private scruple , by a general inconvenience ? so that their conscience stands engaged against us . but 't is reply'd , that we are many thousands . all are but one , in point of conscience ; take them together , they 're a faction . at last ; if we can yield no reason why they should either believe , or trust us ; where lyes the sadnesse of our condition ; save only in the losse of what we never had ? unless thus or so qualify'd we must not be admitted . [ a ] it is easier to agree in few things , than upon many , upon great and certain and necessary things , than upon small uncertain and unnecessary things , and upon things that god himself hath revealed or appointed , than upon things that proceed from no surer an original , than the wit or will of man. the strict prohibition of adding to , or diminishing from the things commanded by the law-giver of the church . deut. . . [ b ] it 's easie to forsee , how those expressions in mens sermons , or prayers , or familiar conference , which seem to any mis-understanding , or suspicious , or malicious bearers , to intimate any sense of sufferings , will be carried to the ears of rulers , and represented as a crime . and nature having planted in all men an unwillingness to suffer , and denyed to all men a love of calamity , and necessitated men to feel when they are hurt , and made the tongue and countenance the index of our sense , these effects will be unvoydable , while such impositions are continued , and while a fear of sinning will not suffer men to swallow and digest them , and what wrongs such divisions about religion will be to the kingdom ; and to his majesty , we shall not mention , because our governours themselves may better understand it . [ c ] what universal ease , and peace , and joy would be the fruits of that happy unity and concord which the reasonable forbearances which we humbly petition for , would certainly produce ▪ how comfortable would our ministerial labours be , when we had no such temptations , burdens or disquietments . [ d ] it must be the primitive simplicity of faith , worship , and discipline , that must restore the primitive charity , unity , and peace , and make the multitude of believers to be of one heart , and of one soul , and to converse with gladness and singleness of heart , as having all things common , act. . . and . . no such things as our controverted impositions ; were then made necessary to the unity and concord of the members of the church . note . xxiii . [ a ] it is not good to make little matters seem great , and great small : — to make less difficulty of doing what god h 'as directly forbidden , then of complying with what he has not expresly commanded . observe here a text most miserably forced . what-thing-soever i command you , observe to do it : thou shalt not add thereto , nor diminish from it . deut. . . ] which our new scholiasts render thus . do nothing but what god commands , even where god commands nothing at all . does not [ what-thing-soever i command : observe to do it . ] imply that some things there are which god does not comcommand ; and that in those cases we are at liberty ? ( the [ observe ] waiting upon the particular thing commanded . ) [ b ] it 's easie to foresee , &c. — ] our reformers fore-sight is in this place , an almanack for the last year . the poyson of their sermons , prayers , and conferences has been already reported to the ears of rulers , — by hearers , not malitious neither ; but griev'd , to see the pulpits fill'd with faction , ignorance , and scandal ; and to hear onely hortatives to tumult ; defiances , and alarums , instead of evangelical and healing comforts . but these ( effects they tell us ) will be unavoidable , while such impositions are continued . nay rather , while such freedom is allow'd . do these men preach , and yet complain of a restraint ? they cannot swallow and digest , &c. — ] yes , sequestred livings they can , not ceremonies . in truth the one is a little hard to go down , and the other is as hard to come up . if these divisions threaten wrong to the kingdom , and his majesty , ( as they say they do ) a timely order would be taken with the dividers . [ c ] to sweeten the last menace , where they tell us the hazzard of not complying with the faction ; we are now blest with a view of their land of promise . what universal peace and ease , &c. — the giving them all they ask would certainly procure . [ indeed i suppose the nation might be at vnity that way ; for betwixt hanging and transplanting all men of differing opinions , there must needs ensue a pleasant state of concord . less rigour cannot reasonably be expected by any man , that either considers the faction ; since it first got footing in the world ; or the late practises of these very people . concerning their extraction and proceedings , i have given some accompt in my holy cheat : of their late practises enough is said too ; onely a word touching the quality and temper of our reformers . which word [ reformers ] must not be understood singly of those that published this spurious liturgy , and bold petition : but likewise of their aiding and consociate brethren . the foulness of the late war is notorious : and the king's mercy toward the conspirators surpasses all example : in which number , i reckon the revolting and intruding church-men , as criminals of the first magnitude . of these , some keep their benefices , others are laid aside , in right perhaps of the due incumbent , or for want of orders . those that continue , help the rest , — set up their lectures , — call in the ejected and the deep-mouth'd brethren to their assistance : — and now they 're in , full cry against church-government , and persecution . in fine ; out of the whole crew of these reformers , let any man produce one single person that ever was a friend to the late king. i 'l shew him divers of his bitter enemies ; nay , some ☞ of those ( yet publick preachers ) in the city , that press'd the murther of our late blessed soveraign , rankly and openly in the very pulpit . now let the world judge , what these people mean by reformation . but we are told , that forbearances will quiet them . they are no presbyterians then : for ever since they have had a beeing , kindness has made them worse : and the very moment of his majesty's return , was watched by their impatient and seditious libels . [ d ] what an amphibion is a designing presbyterian ! a levelling prelate : — we have here a complement to new-england from the kirk of scotland : — all things in common , according to the primitive discipline . that the primitive simplicity of faith and worship , ( as worship may be taken ) is necessary to christian unity ; i think no man questions , that writes christian : but to bring discipline up to an essential , is ( under favour ) a religious soloecism : or rather , an audacious imputation upon all churches , that ever yet embrac'd christianity . 't is in effect , a feather pluck'd from the soveraignty : — a consciencious encroachment upon the supreme power : — for by this knack , all civil causes are hook'd in within cognizance of the consistory , and found within the purlues of their discipline . as their ambition is remarkable in all cases , so is their purpose most observable in this before us . what signifies the necessity of their discipline to our peace ? but that bishops must down , and presbytery up , or we shall have no quiet with them . for a come-off ; all things must be done with singleness of heart ( they tell us ) as having all things in common , act. . . . . ( this is a morfel for the independents ) no such things as our controverted inquisitions were then made necessary , &c. ] never had men worse luck with texts . mark but these two quotations now , and then admire the subtle inference from them . no impositions , then ; and consequently , none must be now. would our reformers have had the church order'd , before it was gather'd ? rules for church-government establish'd , before christianity it self was acknowledg'd . the apostles had but newly receiv'd the holy ghost ; and to convince the jews of the divinity of that iesus whom they had crucified , was their first business and commission : faith and repentance was their theme : — the question , — men and brethren , what shall we do ? ( not how ) then peter said unto them , repent , and be baptized : — act . , . ] then ( says the text ) they that gladly received his word were baptized — and they continued stedfastly in the apostles doctrine , and fellowship , and in breaking of bread , and in prayers , vers . . ] if the apostles had been presbyterians , they would perhaps have begun with their holy discipline , and laid the sacraments aside to be considered of at leisure . had it not been a most preposterous course , to have directed the manner of our worship , before they had laid the foundation of our faith ? 't is said again , chap. . vers . . that the multitude of them that believed , were of one heart , and of one soul. ] and here 's no mention of impositions neither ; whence they infer the non-necessity of impositions , as to concord . when these gentlemen shall have prov'd impositions unnecessary , they have a long way yet to go , ere they shall be able to prove them unlawful . but , till they have done the former , we shall persist in our opinion of their necessity ; at least conveniential , not to salvation , but to vnity . it must be noted , that this unanimity in the believing multititude , was a miraculous grace . they were all filled with the holy ghost : ( says the verse next antecedent ) and the connexion fairly implies this wonderful agreement , to be the imm●diate working of that blessed inspiration . [ we find a while after , when the number of the disciples was multiplyed , there arose a murmuring of the grecians against the hebrews , because their widows were neglected in the daily ministration . chap. . vers . . ] ( the bond of universal unity begins to slacken already . ) this difference gave occasion to the institution of deacons . church-officers being already appointed ; — apostles and presbyters by our saviour himself , and deacons by the apostles : we come now to church-orders : or , ( in the holy language ) impositions . concerning which , one general serves for all : let every thing be done decently and in order . but the determination of that decency is left to the church . the common adversaries of our religion , and of the king and kingdom , will rejoyce to see us weakned by our divisions , and employed in afflicting or censuring one another , and to see so many able ministers laid aside , that might do much displeasure to satan , by the weakning of his kingdom , and by promoting the gospel and kingdom of the lord. note . xxv . since our reformers have not over much modesty , i wish they had a little more argument : that a man might either with charity believe them in a mistake , or with honor shew them the way out of it . who are the common adversaries now ? the king and his party were wont to be the common enemies . but here they talk of adversaries to our religion , the king and kingdom . they may intend the king still , for ought i know . they charg'd his royal father with popery , and yet they themselves brought him to the scaffold , because he would not set it up under ( forsooth ) the disguise of presbytery . they declar'd him likewise an enemy to king and kingdom , by making his person an enemy to his authority , as they distinguished them . briefly , who ever they are that hate us , they may well rejoyce to see us thus divided , but woe be to them from whom these divisions come . 't is not for subjects to expostulate with rulers : — to start from the laws , and bid authority follow them . bishop taylor says very well concerning scandal , [ before the law be made , the superior must comply with the subject : after it is made , the subject must comply with the law. ] the latter is our case , and the imposition lies on the other side ; upon the law , not upon the people . but the great pity is , so many able ministers are laid aside . ] truly , as to the ability of good lungs , loud , and long talking , we 'l not contend with them . but that they are such champions for the lord's kingdom , against satan's , is more then , without better proof , we are bound to credit . however , they had better have a tug with satan here , than hereafter ; but they must go another way to work then ; for , to destroy the kingdoms of this world without commission , is ( without controversie ) to advance the kingdom of darkness , and to do the devil a special piece of service . if what you study for , be indeed of god , this course of unmercifull imposition , is the greatest wrong to it , that you can easily he drawn to , unawares ; while so many truly fearing god , are cast out , or trodden down , and tempted to think ill of that which themselves and the church thus suffer by , and when so many of the worst befriend this way , because it gratifieth them , it tendeth to make your cause judged of , according to the quality of its friends and adversaries . and how great a hand this very thing hath had already in the dislike of that is befallen diocesans , ceremonies and the liturgy , is a thing too generally known to need proof . note . xxvi . methinks the sir johns grow a little pernicacious , ( as our author has it ) [ unmerciful impositions . ] what ? no more covenants i hope . but 't is at [ unawares ] they say . that helps the matter . it seems , the bishops do they know not what , a jolly garb for a petition , this. but see ; the godly men are not only oppressed , but tempted to think ill of what they suffer by . they are clearly for ruling with the ungodly , and flourishing like a green bay-tree ; ] but they do not love to think of being cast down with them from slippery places , and destroyed ; — of consuming , perishing , and coming to a fearful end. ] of suffering their most certain fate ; [ to be rooted out at last . ] as nothing can be clearer , then that their cryes are causeless ; so is it not less evident , that were they truths , their practises are yet vnchristian : and that they are not the men [ truly fearing god ] they would be thought to be . beware of false prophets ( says our saviour ) that come to you in sheeps clothing , but inwardly they are ravening wolves . ye shall know them by their fruits ] here 's our authority , to judge the hearts of men by their notorious actions . will they be tempted to think ill , of what they suffer by ? so may the traytour , of the law that makes rebellion capitall : — the plunderer , of the command that sayes thou shalt not steal : and in like manner , all offenders may quarrel with that constitution which orders , and directs their punishment . yet we all know the fault lyes in the malefactour , not in the appointment . at this rate , they may cavil at divine justice , and disclaim christianity it self , if they come once to suffer by it . good manners they have shak'd hands with already ; for they tell us , that so many of the worst , befriend this [ ceremonial ] way ; — that it tends to make the cause judg'd of , according to the quality of its friends , and adversaries . ] it were a good deed to tell this faction , as they told the late king ; that the suggestion is as false as the father of lies can invent : ] sure these ill-tutour'd pedants know that his sacred majesty is a friend to this way : the law , antiquity , and reason . but since they offer to try the merits of the cause by the quality of its friends , and enemies : we shall accept the challenge ; and let them thank themselves , if they come off with the worst on 't : and first we 'll take a brief view of the opposers . a rabble of people , next dore to brutes , for knowledge , and morality , began the action . these were instructed and prepar'd by a cabale of factious lords and commoners , ( and by their instruments ) to be afraid of popery , and invasions ; bawle against bishops , and evil counsellours ; and finally , these virtuous sages were made the judges , and reformers of laws , and manners . in time these ostlers , tinkers , ragg-men , coblers , draymen , thimble-makers , &c. — grew up to be our governours . so much for the rise , fortune , and extraction of the first visible undertakers . now for their honesty . they plunder'd , murther'd , rebell'd , forswore themselves . mean while , the mock-priests , in their pulpits proclaim'd this medly , for the godly party ; wedded their cause ; took in all sorts of heretiques into the combination . defam'd the king : enflam'd the people against the government ; cast out the b'shops ; — swore fast and loose ; and preach'd three kingdomes into bloud and ruine . these were the tender consciences ▪ — the holy thousands ; — and the men truly fearing god , that were cast out , and trodden down , &c. — this is no general charge , for i allow , that many well-meaning but mis-guided persons sided with the party ▪ i speak of those members that stuck to the work ; and of those ministers that fluck to them : to shew the world what sort of persons our challenging divines are now pleading for , under the notion of people grieved because of vniversal impositions . methinks those that were in , before , and have their pardons , should be very tender , how they engage the nation in new broyles : especially against that prince , whose single , and pure grace it is , that puts a difference betwixt the heads they wear , and those upon the city-gates ; whosoever is offended at this plain freedome , let him blame those that have so spitefully , and so unseasonably put this comparison of parties to the question . we have in grosse , laid open the opposers of our church-government , rites and ceremonies . their friends are briefly those : the warrant of holy writ : the universal practice of ordering the externals of worship : — the establishment of the particulars , by the consent of the people : — the regular injunctions of a lawful authority : — and in fine , every person that loves the religion , law , honour , peace , and freedome of the english nation . once more for all ; what is the kings person to the church-ceremonies ? yet the same covenant , and the same persons , destroy'd both. which shews , ( as i have often said ) that the design is power , not conscience ; and that the friends and enemies to the church ; are the same thing respectively to his majesty . touching the dislike , which ( they say ) is befallen diocesans , &c. — ] they tell us here a truth , which they themselves have well-nigh totally procur'd : for to infame the hierarchy , and blast the constitutions of the church , has been ( ever since the kings return ) the better half of their businesse in the pulpit . ( not forgetting his majesty neither . ) [ a ] a weak brother that maketh an unnecessary difference of meats and dayes ; is not to be cast out , but so to be received and not to be troubled with such doubtful disputation . [ b ] impositions are not indifferent , in the judgement of dissenters , though they be so in yours . [ c ] we beseech you therefore plead not law against us , when our request is that you will joyn with us in petitioning , to his majesty and the parliament , that there may be no such law. [ d ] the cause of the non-conformists hath been long ago stated , at the troubles at franckford , and having continued still the same , you have no reason to suspect them of any considerable change. [ e ] we have now faithfully , and not unnecessarily , or unreasonably , spread before you , the case of thousands of the upright of the land : we have proposed honest and safe remedies for our present distraction , and the preventing of the feared increase . note . xxvii . [ a ] vvould our divines perswade us that the case of meats , and dayes , whereof the apostle speaks , is of the same nature with that of ceremonies , which we are now debating , or that a weak brother is not to be distinguish'd from a peevish ? see how perverse and vast a difference lyes betwixt them : but right or wrong , if it be colour'd for the multitude , no matter for the reason . under the law , god himself put a difference betwixt meats ; and betwixt dayes : which difference ceas'd , upon the coming of our blessed saviour . some thought it still , a point of conscience to observe the law ; and these the apostle calls weak brethren : others again , that knew the law was abrogate , quitted those scruples , and of these it is that st. paul says ; we which are strong , ought to bear the infirmities of the weak . now marque ; that which was formerly impos'd , is now become a thing indifferent . that is ; indifferent to the strong and knowing : not so to those that were not yet convinced of the determination of the former tie and duty : and this is the true ground of the apostles tenderness here concerning scandal . destroy not him with thy meat , for whom christ dyed . ] see how their case now matches ours . they durst not eat , because they knew that once they were bound ; and they did not know likewise that they were now discharg'd . let our reformers shew as much for ceremonies : either that humane impositions were ever forbidden , or that those , practic'd in our church , are in themselves unlawful . and yet these men are not so totally indifferent , as they appear to be , concerning meats , and days . was ever any thing more sourly superstitious , then their monthly-fast ? those days , wherein the church enjoyns abstinence , they choose , to feast upon : and sunday is the only day for humiliation . [ b ] laws are compos'd for the publique welfare , not for the humours of particular persons : and shortly ; they that do not like the law where they live ; should do well to search the vvorld , for a law they like . si non ubi sedeas locus est , est ubi ambules . [ c ] we come now to a fine request ; that is , they desire the bishops to petition the king to establish presbytery ; ( for that is directly the effect of it ) to destroy the act of conformity . do not people understand , that when laws are form'd to a complyance with phansie and humour , there is no other law but humour . they tell us hitherto what they would not have , see now what 't is they would have . [ d ] the cause of the non-conformists ( they say ) is long since stated at frankford . ] is that it then they would be at ? yes , that , or thereabouts . [ we have no reason to suspect them of any considerable change , ] they tell us . truly , nor much to thank them for sticking there . but the late war is the best measure of their aims ; and yet they did no more there , than they attempt every where : for i defie the world to shew me one story , where ever that faction was quiet , unless they govern'd . but they have confess'd enough ; we are to look at frankford for their model : and by the spirit of the reformers there , to judge of these here. in the days of edw. th . this island first began to be leaven'd with presbytery : through the particular craft and instigation of calvin , whose late success and absolute dominion at geneva , gave no small pretence and encouragement to an allowance of his discipline . while discontents were gathering , that prince dies , leaving the government to queen mary , in whose reign , diverse of the reformed perswasion fled into germany . no sooner were they met at frankford , but calvin's model was there ready to bid them welcom . some liked it but too well ; and to make easier way for 't , made it their first work to disgrace the english forms ; just as our consistorian puritans do at this day . knox , whitingham , and some others of the geneva-humor , made a cull of the particulars they faulted , and sent them to calvin for his opinion : whose answer was , that there were many tolerable fopperies in the english liturgy . this letter was made publick , and a great furtherance to the ensuing breach ; which ended yet in the establishment of the english way at frankford , the calvinizers flying off to geneva . so that their reformers and ours agree ; both , enemies to the english ceremonies , and common-prayer . the cause the same too ; both are friends to the geneva platform . nay , they agree in practise likewise . that faction cast off their prince and bishop there ; ours did as much for king and bishops here . if those nonconformists , and these are of a judgment ; ( as our divines unwarily imply ) we shall best read what these men think and mean , srom what those said and did , and rather proceed upon their own confession , than summon the three kingdoms to bear witness of their actions . we shall begin with knox , ( one of the intermedlers ) whose letters and discourses are sufficient to his condemnation , without that history of the church of scotland ; of which ( though generally ascrib'd to him ) spotswood acquits him . in . willock and knox were advised with , concerning the discharging the queen of her regency . willock gave his opinion , that they might justly deprive her from all regiment and authority over them . ] knox follow'd , and added , that she ought now to be deprived . those of most note among the frankford-sticklers , were goodman , whittingham , and gilby . see them at large in bancroft's dangerous positions : from whence we 'l borrow some collections out of them . if the magistrates ( says goodman ) shall refuse to put mass-mongers and false preachers to death , the people , in seeing it performed , do shew that zeal of god which was commended in phineas , destroying the adulterers ; and in the israelites against the benjamites . now see the men that these reformers call mass-mongers and false preachers . the most part of our ministers ( says gilby ) are either popish priests , or monks , or fryers — procters of antichrist's inventions : popish chapmen , &c. ] if kings and princes refuse to reform religion , ( says whittingham ) the inferior magistrates , or people , by direction of the ministery , may lawfully , and ought , if need require , even by force and arms , to reform it themselves . to the multitude ( says goodman ) a portion of the sword of justice is committed : from the which no person , king , queen , or emperor , ( being an idolater ) is exempt , he must die the death . these are the opinions of those persons whom our reformers make their pattern . how they proceeded , the story of queen elizabeth sets forth abundantly ; and our own memories may enform us , how close our covenanters have follow'd them . [ e ] we have now faithfully , &c. ] with what faith , reason , or necessity — soever the case was spread before the bishops : we 're sure 't was fouly done to spread the case before the people . but where 's the faith , of taking an ell for an inch : — of abolishing what they pretend to alter : — of perverting scripture : — and of putting an arbitrary nothing upon the people , instead of a set-form ? where lies the reason of presenting the opinions of the simple , as arguments to the wise : — of opposing number to equity : — tumults to authority : — and of pressing his majesty , to put himself into the power of those very people that dethron'd his father ? lastly , where lies the necessity of insisting upon so many variations , as are already prov'd to be utterly unnecessary ? now see the remedies they offer us ▪ which come to this ; they propose to cure good order by confusion . honest and safe they say they are ; and honest and safe we may believe them ; but we must first believe , that there 's no knavery in nature : for set mens consciences at liberty once , to think what they please , their hands will not be long restrained from executing those thinkings . never was a general freedom demanded , but for a particular design : nor was it ever granted , but the next proposition was equality . but they propose it here , it seems , as to prevent the fear'd enemies of our distractions . ] behold a drop fallen from the lips of prudence it self . are we in danger already and shall we be in less , when those we fear are in more power ▪ either the reason's naught or the design ; let them say whether . appendix . so far as open and clear dealing to their arguments , or justice to their meaning may acquit me , i think i owe them nothing ; and yet methinks i'm in their debt , unless i match their twenty reasons in favour of their propositions ; with as many against them . and which is more ; since 't is the multitude they court , i am content their friends shall be my judges . when i have done , 't is at the reformers choyce ; either by a reply to shew the little they have to say ; or by a more ingenuous silence , modestly to confesse that they can say nothing . tvventy reasons against their propositions . first , the design is dangerous , as presbyterian . for i do not find where ever yet that government was setled , but by conspiracy , and to the ruine of the supreme magistrate . ( with reverence to the reformed churches ; whose opinions in matters of faith may be sound , and yet the extraction of their discipline , vitious . ) . the proposers of this peace ( as they call it ) were the promoters of the late war : and by those very means did they destroy the last king , which they here offer as beneficial to this. . the very matter of their proposals , imports a denyal and usurpation of the kings authority . his majesty may not prescribe a set-form of worship : they themselves may for [ wedded , joyn'd ] &c. — stamp'd with the kings authority signifie nothing : but change them into married , conjoyn'd , &c. ] and the reformers seal to them , they pass for current . . their propositions are an utter disclaim of the episcopal order : for they oppose under pretense of conscience , all powers or faculties derivative from bishops : as canonical obedience , ordination , subscription , &c. . they press the king to act against his declar'd conscience : and to condemn the blessed memory of his father ; who dy'd because he could not grant , what they demand now from his royal successour . . the ground of their pretense , is scandal and unfitness for the ministry in the one party ; great holyness , ability , and conscience in the other , which to allow , were to make martyrdome , and loyalty scandalous ; and to give treason , faction , and hypocrisie , the credit and reward of holynesse . ( for that 's the difference betwixt those that ruin'd the late king , and those that perish'd for him , which two are now the question . ) . the very style , and manner of the addresse , is menacing , libellous , and mutinous : menacing , in the title ; [ a petition for peace . ] that is ; no peace without a grant. libellous , in the way , and purpose of it . a nameless , close , and defamatory invective against bishops . mutinous in the scope , and consequence ; 't is an appeal from the supreme power to the people . . the liberty they ask , extends to any thing they shall call conscience : and then what crimes , and villanies shall not passe for virtues , when every malefactour is his own judge ? . to give these people what they ask is to allow the reason of their asking : and at once to reward one injury , and justifie another . . they plead the peoples cause without commission ; and what the church styles schisme , they terme religion ; that , christian liberty , which the law calls treason . . 't is dangerous trusting of common vow-breakers , and most unequal to challenge absolute liberty , and allow none . . the grant of one unreasonable request , begets another , till at the last , it becomes unsafe to deny , by having parted with too much . . the late war began with a pretence of reformation : and with reformation are we now beginning again . it may very well be , that the same persons may intend the same things , by the same terms , and that they still propose to act by the same conscience : which if they do , in common equity and prudence , they are not to be admitted . if otherwise , till their confession is as publick as their fault , they are not to be believed . ( i speak of church-men more especially . ) . if really the common people be disaffected to the orders of the church ; surely these ministers that preach'd them into these distempers , deserve rather to be punish'd , than gratifi'd for so doing . and that 's the case . they themselves first stir up a factious humor in the multitude , and then they call that conscience , which is nothing else but a misguided ignorance of their own procuring . . while they pretend to reform bad laws , they destroy good ones ; noy , they oppose the very scope and benefit of law it self , common utility and concord : making their fickle and unquiet fancies , the rule of that authority , which better reason meant expresly for a curb of our licentious wandrings . . our reformers place the last appeal in the people ; an excellent contrivance , to make that party judge of every thing , which effectually understands nothing . . whereas they plead religion in the case , such a religion 't is , as the whole christian world cann't shew the fellow on 't : rather to justifie those outrages , which even humanity it self abhors ; than to admit those universal rights of government , which all men in society acknowledge , and submit to , but themselves . . a furious bustle they make with the silly people , for fear of popery . let this be observ'd , the church of rome hath gain'd more english proselytes ( ten for one ) during our presbyterian tyranny , than in proportion of time it ever did under our bishops . and still we lose ; ( i would i could not say ) with reason too : for what 's presbytery , but a more shameful and intolerable popery ? ( but all perswasions have their more moderate , and their violent parties . ) we talk of jesuits ; what is a jesuite , but a presbyterian papist ? or what a presbyterian but a reform'd jesuite ? . their propositions are an affront to the king , and a snare to the people . they ask leave to alter the common-prayer , and they take leave to destroy it . they offer a new form , and they desire it may be left to the minister's discretion which to use ; which being granted , the minister is left still at liberty to use neither . thus do they play fast and loose with his majesty ; ensnaring likewise the people with a lamentable pretence , that they cannot obtain , what in effect no mortal can understand . . let them now get what they ask , and they shall soon take what they please : for they onely desire , that they may do what they list , and then judge of their own doings . we all know what they have done , and call'd it conscience too ; so that their present talk of conscience , gives us no certainty of what they intend to do . wherefore 't is safer to refuse than trust them . let me be taken still to speak with reverence to authority : and truly i shall further yet subject my reason to my charity ; if any man will but do me the kindness to shew me onely one publick president , where ever a presbyterian faction , in a contest for power , and under no necessity , kept faith with any party . what were all articles and ties of honor , more then bulrushes , when they could gain by breaking them ? how much i loathe these brawling arguments , i might appeal to the whole practise of my life , wherein i never yet put pen to paper , to any man's dishonor , that was not a profess'd enemy to the king : nor have i ever printed the least syllable , but on a publick score . 't is now high time to end this tedious wrangle , which i must not absolutely quit , till i have given some reasons for engaging in it . first , i am ty'd by oath to the discovery of all conspiracies against his majesty , and by the oath i have taken , i judge this here in question to be a foul one . next , as a subject , i am bound to do the king all lawful service . thirdly , i look upon this office , as a small offering to my country ; 't is no great vanity , if i believe some weak enough for me to teach : and 't is a truth , that i as much desire to learn from others . fourthly , we are charg'd with ignorance and scandal , ( the presbyterians livery ) and i would have the world to know , that those of the censorious cut are not all saints and philosophers . i might add for a fifth reason , that general good allowance which my well-meaning weaknesses have found with the king's friends : from whose agreement of opinion , i receive great assurance and encouragement , in my poor undertakings ; and in their charity much honor. but all are not so satisfi'd : for at this instant i am inform'd of several mean designes upon my person , freedom , and credit . the first amounts to nothing . the next i look upon but as the boiling of some old rancorous humor against the king : — a dream perchance of forty-four again . for sure no other persons will condemn me now , but those that would have hang'd me then. as to the third , i 'm least of all sollicitous ; for perjur'd persons are no proof in law , and for the rest , i fear them not . it will be urg'd perhaps , what has this scribling fellow to do with the publick ? i cry ye mercy , gentlemen . you count it nothing then , after three prentiships spent in the royal cause , to be bespatter'd by those very persons that overthrew it ? this is the course of your implacable distempers : the cavaliers are abus'd , and the presbyterians complain . give me leave onely to offer ye two or three questions , and i have done . ( the first an old one , but not yet resolv'd . ) first , vvithout repentance can there be any salvation ? or , without confession and restitution , any repentance ? secondly , vvhy will not you swear to obey bishops , as well as ye covenanted to destroy them ? and why may not you as well be forc'd to take a lawful oath , as you forc'd others to an unlawful one ? thirdly , vvhy is it not as lawful for bishops to silence presbyterians , as for presbyterians to extirpate bishops ? one fool may ask more questions , than twenty vvise-men can answer . finis . notes, typically marginal, from the original text notes for div a -e caveat , pag. . notes for div a -e birds of a feather . the marks of the beast . nemo repente . cujus contrarium . notes for div a -e the divine● petition for peace . pag. . had zimri peace ? johnson . the presbyt . demands . pag. . notes for div a -e presbyterian reformation signifies abolition . fraud . usurpation . design , not conscience . the method of sedition . a petitionary menace . pag. . the divines exceed their commission . the kings proposal to the presbyterian ministers . the godly party . tender conscience● . page . . ibid. his majesties tendernesse abused . notes for div a -e an arbitrary set-form . christian liberty . pag. . . . ibid. pag. . christian liberty at the communion . pag. . ibid. pag. . . . unchristian rigour . pag. . . consistorian tyranny . hookers ecclesiastical policy l. . s. . pag. . . . concerning festivalls . ibid. pag. . : notes for div a -e pastoral discipline . p. . pag. . pag. . open confession . for a traytor . a schismatick . an oppressour a murtherer . an hypocrite . a perjur'd person . this discipline necessary for the presbyterians . the method of the presbyterian faction . the marques of a presbyterian . notes for div a -e page . . notes for div a -e pag. . reas. . the duty of bishops . notes for div a -e john. . . pag. . reas. . a sad compleynt . notes for div a -e the presbyt . character . able . holy. faithful . laborious . peaceable . pag. . reas. . sorrow in a day of common joy unseasonable . notes for div a -e the presbyterians laugh when they should cry . the old cause reviv'd . pag. . reas. . how great a part of the . nations suffer . notes for div a -e the faction good at false musters . inconsiderable . pag. . reas. . the nature of the cause . page . ibid. pag . notes for div a -e the ground of the reformers schisme . gal. . . john . . rom. . . cor. . . the manner of worship left to the church . conformity necessary . a queynt scruple . matth. . . matth. . . kings . . their scruple is faction . pag. . reas. . the disproportion betwixt the things in question and the salration of souls . pag. . pag. . notes for div a -e ceremonies are necessary to order . they oppose the power not the thing . tit. . . the presbyterians swear freely . who are factious . rom. . , . the consequence of presbyterian liberty . pag. . reas. . the nonconformists submit to all things necessary to salvation . pag. . notes for div a -e things necessary to salvation . pag. . reas. . as well the mass-book as the common-prayer . notes for div a -e pag. . reas. . the liberty of the ancient times . notes for div a -e luke . . . a modest request . johnson . pag. . r. . the hazzard of refusing . notes for div a -e presbyterians no protestants smectimnuus pag. . bishop hall's modest offer , pag. . ibid. pag. . pag. . presbyterian primitive episcopacy . hooker's eccles . pol. lib. . sect . . * smectymnuus . mr. manton's impression , pag. . spotswood hist. of scotl. lib. . pag. . page . reason . notes for div a -e the church the judge . matth. . . matth. . . schisme turns to rebellion . pag. . reason . . notes for div a -e the end of mans creation . objection . sol. peevish liberty . page . reas. . notes for div a -e the reformers method . page . reason . page . notes for div a -e the intellect not to be forced . page . pag. . reas. . notes for div a -e pag. . reas. . notes for div a -e do as ye would be done by . object . sol. the presbyterians case put . page . reas. . pag. . page . . notes for div a -e a text wrested . the reformers unity . a subtle inference . page . reas. . notes for div a -e the common enemy . great exemplar . pag. . pag. . reas. . notes for div a -e psal. . . psal. . . psal. . . mat. . , . how to judge of mens hearts exact collect. pag. . note . the bishops adversaries . the holy thousands . the friends of episcopacy . page . reas. . page . notes for div a -e rom. . . rom. . . plautus . history of the church of scotl. pag. . spotswoods hist. scotl. pag. . ibid. . dangerous posit . pag. . ibid. pag. . ibid. pag. . ibid. pag. . truths defender, and errors reprover: or a briefe discoverie of feined presbyterie dilated and unfolded in . distinct chapters. the first, shewing what english presbyterie is. the second declareth what the failings and errings are, in the practise of those that have constitution by ordinance of parliament. the third chapter discovereth the conceited fancies, of such as minde not parliamentary directions, either for their own constitution or execution and yet denominate themselves presbyterians. and both parties being found guilty of transgression, are admonished to repentance, according to the rule of the word of the lord, that commandeth his servants, saying, thou shalt in any wise rebuke thy neighbour, and not suffer sinne upon him, or as it is in the margent, or thou beare not sinne for him levit. . . and also capt. norwoods declaration, proved an abnegation of christ. / by j.g. a servant to, and lover of the truth. graunt, john, of bucklersbury. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) truths defender, and errors reprover: or a briefe discoverie of feined presbyterie dilated and unfolded in . distinct chapters. the first, shewing what english presbyterie is. the second declareth what the failings and errings are, in the practise of those that have constitution by ordinance of parliament. the third chapter discovereth the conceited fancies, of such as minde not parliamentary directions, either for their own constitution or execution and yet denominate themselves presbyterians. and both parties being found guilty of transgression, are admonished to repentance, according to the rule of the word of the lord, that commandeth his servants, saying, thou shalt in any wise rebuke thy neighbour, and not suffer sinne upon him, or as it is in the margent, or thou beare not sinne for him levit. . . and also capt. norwoods declaration, proved an abnegation of christ. / by j.g. a servant to, and lover of the truth. graunt, john, of bucklersbury. [ ], p. printed by matthew simmons, next doore to the golden lyon in aldersgatestreet, london : . the epistle dedicatorie signed: john graunt. annotation on thomason copy: "july. ". reproduction of the original in the british library. eng norwood, robert, -- captain. presbyterianism -- england -- early works to . christianity -- early works to . a r (thomason e _ ). civilwar no truths defender, and errors reprover: or a briefe discoverie of feined presbyterie dilated and unfolded in . distinct chapters.: the first graunt, john, of bucklersbury. c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion truths defender , and errors reprover : or a briefe discoverie of feined presbyterie dilated and unfolded in . distinct chapters . the first , shewing what english presbyterie is . the second declareth what the failings and errings are , in the practise of those that have constitution by ordinance of parliament . the third chapter discovereth the conceited fancies , of such as minde not parliamentary directions , either for their constitution or execution and yet denominate themselves presbyterians . and both parties being found guilty of transgression , are admonished to repentance , according to the rule of the word of the lord , that commandeth his servants , saying , thou shalt in any wise rebuke thy neighbour , and not suffer sinne upon him , or as it is in the margent , or thou beare not sinne for him levit. . . and also capt. norwoods declaration , proved an abnegation of christ . by j. g. a servant to , and lover of the trvth . london , printed by matthew simmons , next doore to the golden lyon in aldersgatestreet , . to the right honourable john bradshaw lord president of the counsel of the state of england . meeting of late ( my lord ) with some strange undertakers in point of church-governement , who thought they had done well , and yet missed at a great distance the marks both divin and humane , not onely in that which concerned their impowerment , but also thier direction for government , and finding my brethren injuriously dealt withall , and over-mastered by more then ordinarie insultation , i could do no lesse there & then , but defend them by my advice and counsell , which did so seasonably relieve and refresh them , as that they earnestly desired , that i would send them the like in writing , for their better satisfaction , and vesoluton in future times , whose christian importunity , hath so prevailed with my weake abilitie , as that i have made a briefe , yet a true discoverie of fained presbyterie : and notwithstanding your lordship , hath formerly taken notice , of the contents of the two first chapters , yet that experience i have had of your ready eare for hearing , and soundnesse of judgement in knowing , makes me bold to acquaint your honour with the whole discoverie , and therein especially with the contents of the third chapter , in which are such strang and new things , as i presume your lordship never read the like , and i humbly beseech , that my boldnesse may finde pardon of your goodnesse , & amongst your great offerings let this mite of mine receive acceptance from him whom the lord hath made his servant and yours , to serve him the great god of heaven and earth , and your lordship in a higher imployment . my lord , no sooner had i thought thus to conclude this short epistle : but presently was given me a grosse delusion of captain norwoods asserted under his owne hand . and wondring that such an impudent falshood should put on a face of confidence and boldnesse , i thought it my duty to the common-wealth in a few words , to breake his bands of ●ruths restraint asunder , as sampson arose , and cast away the strumpets intanglements : and because i have declared before against these approbrious injuries offered to the misterie of godlinesse , touching our lords personall death and resurrection , i thought good to add them , and this to the aforesaid discoverie , commending all to your honours meditations , who am alwayes ready to serve you , john graunt . a discoverie of fained presbiterie . first , presbyterie is that regulate way of a religious christian profession , that is declared by the parliament . and secondly , feigned presbyterie is something denominated like it , being taken up at the pleasure and will of diverse christians , carrying on thereby an arbitrary way of bondage and slaverie towards their weake brethren , who give themselves up to the will and pleasure of such as erre , not knowing the scriptures , notwithstanding their pretence of church-government . the first chapter , shewing what english presbyterie is . for the first sort of presbyterie , it is such as authority instituted in anno . . and . by the power and vertue of divers ordinances of parliament : and first , we must take notice of such rules and directions , as doe enable each parish , to make choice of elders , and that is when a county or country is made a province by authority of parliament , that province divided by them into classis , in which classis respectively there are nominated ministers and others to be judges and triers , who are authorized to trie and examine the elected elders , which the parishes in the said classis shall present unto them , under the hands of the minister and church-wardens , and within dayes after election , to heare the exceptions against them , made and exhibited by any parishioner or others , in matters of ignorance or scandall committed within . moneths before , according to the descriptions of both enumerated in ordinance of parliament , october . . and as the triers shall judge , either to approve , or disapprove , the said elective elders , and when the convenient number , more or lesse , chosen by the parishioners , be approved of , then and not before , are they in capacity to act , that is to meet once a weeke or oftner ; and the congregationall eldership , consisting of minister and elders , or the major part of them are impowred to summon before them , the parishioners or any part of them , to examination in maters of ignorance and scandal , according to the particular heads , of each enumerated , in the ordinance before mentioned , and they are impowered further , to take an oath of such witnesses , as shall accuse the examined ; and as the eldership shall judge , to admit , and suspend them from the lords-supper , and further it is ordained , that of the congregationall elderships , are made and constituted all other degrees of presbyterian government , for by one minister at the least , and two ruling elders , sent from each congregation , is made and constituted the classicall elderships , who are to meet once a moneth , and by two ministers , and foure elders sent from each classis , is made and constituted the provincial-assembly , who are ordered to meet twise a yeare , and so by the like sent from the provinciall , is the nationall assembly made and constituted , who are alwayes to attend the high court of parliament . and it is also provided , that for the reliefe and righting of such as shall thinke themselves wronged in the congregationall elderships , that such shall have liberty to appeale from them to the classis , from the classis , to the provinciall , from the provinciall , to the nationall , and from them to the parliament , if right may not be had otherwise : and further , each classis being constituted , they are also impowered for examination and ordination of ministers . the second chapter shews the errours and failings of this first , which is the best sort of englsh presbitery . for although this way and order was first ordained for the good and bettering of christian congregrations , yet wofull experience hath proved it to be very prejudicious and injurious , through the ignorance of some , and malice of others , against the streight way of the lord , and the children thereof , for whereas the elderships ought to have proceeded according to the rule , for the increase of grace , love and knowledge , and the maintenance of peace and amitie , for the flourishing of true and pure religion , instead thereof , they have acted by their owne corrupt mindes and wils , and vented their hatred and spleen , and have prevented truth , and promomoted falshood , and where there was quiet and peace before , they have now raised up discord and dissention , and instead of denying themselves , and bearing with , and edifying one another , they have destroyed and devoured each other , witnesse the third classis of london , and the assemby of syon-colledge , which committee as they call themselves , did declare in print to all the world , that this forementioned government was the will and appointment of jesus christ , and avouched it to be jure divino , and of themselves made additionall orders , without notice to , or leave given them by the parliament : that all elected elders of every parish , should have their names very fairely written , and set upon the church doore , desiring any whomsoever , that could make exception against any thre mentioned they should be heard , at such a time and place , where the triers would sit and receive all such accusations , they observing no rule or directions therein , provided by the ordinance of parliament , neither for the time limited , nor the particulars enumerated , nor the competetency or number of witnesses required , whereby illimited jurisdictions , innovations , and arbitrary proceedings may be avoided , and as this lawlesse committee then , and the triers afterwards declared their owne wils , so they all acted as corruptly ; for i knew a man then chosen an elder in one of the parishes of the third classis , whose election was with the greatest freedome and affection of the parishioners , as any that hath been chosen , the man being auntient in the congregation , and had gone through most offices amongst them , and it so fel out at the same time , there was another younger , yet a richer parishioner , chosen also , that was one of the triers nominated in the ordinance , who causelesly , divers times before had declared himselfe an opposer , of the former , and in the vestry he affirmed , the party they had chosen should never be allowed of , and presently used all his endeavour , to finde cause of exception , in such a malicious and inveterate manner , as the whole parish tooke notice of it , so that at the next vestry , some of them blamed him , that the state having appointed him a judge , he should so maliciously make himselfe the accuser , the prosecutor , the condemner , and executioner and all : to whom he made this answer againe , he whom you have chosen shall never be allowed of , and i will never give him the right hand of fellowship , nor be reconciled unto him ; upon his thus speaking , the opposed elder desired the parish to take notice of two things , in his implacable adversarie ; first , that he sets up his owne will , above the ordinances of parliament , which gives you power to choose your owne elders , and leaves it not to his perverse will and pleasure , and againe he supersedes all the rest of the triers and judges , for the ordinance refers the tryall and approbation to nine men , or any fix of them . and secondly , he exalts himselfe above god , and his ordinances , in saying peremptorily againe and againe , i will never be reconciled ; for gods word commands , and his servants beseech the contrary ; wherefore i pray ( said he ) observe what an unworthy elder , and judge you have chosen to governe you , for his opposition is not so much against me , as against you all , for your yea , is his nay , and you claime a publique interest in me , but he denies it you , from the which to be excused , tends to my particular ease and freedome ; and truly , as this his beginning was vile and corrupt , so his prosecution abundantly exceeded in hatred and malice , for in all hast , he caused divers exceptions to be drawn up against him , which he pretended to be scandalous , both in practise and judgement , and upon summons , the accused appeared , and after their clerk had read the exceptions , he required a copy of them , which being denyed by the prolocutor , ( which afterwards through much importunitie was obtained ) he then presently disclaimed and disavowed so many of them as tended to practise , and that most of them were false in many respects , and requiring them to proceed , by the rule limited to a year before , for the time , the enumeration in the ordinance for the particular matters , and two honest christians at least for evidence ? doe you tell us of the rule wee should walk by ( say they ) we would have you know we are not tyed to the letter of the rule , but the meaning of it , is left to our judgements : i hear you , said he , but i never heard before of a mystical humane law , & i tel you all plainly , that if you wave the letter of the ordinance of parliament , which is your direction to trie me by , then i would have you know , i have as much power to try you all , as you all have to trie me ; and added that he was sorry to finde them so unlimited and arbitrary in their proceedings ; and because the exceptions in practise were vaine and frivolous , and no way ordered by the ordinance , i will not now mention them , but referre them to another day of hearing , and proceed to give you a breviate of the exceptions touching scandalous judgement : the first was that he had affirmed , that the first day of the weeke was not commanded in gods word to be a sabbaoth . he answered , i have so affirmed , and if it be an errour so to say , then shew me it commanded in the word of god , to which they did not reply , but proceeded and said , it was further objected against him , that he denied the moralitie of the sabbaoth . he said , before i can properly and clearely answer you , i must aske you a question , what you meane by sabbaoth , whether the signe or the thing signified ? and also what you meane by moralitie , because , i do not finde the terme in our english tongue , used in the scripture ? the prolocutor or moderator , being at a pause , i answered , i affirme that the command of the seventh day , extended not to the christian gentiles , and i think you are all of my mind , or else you would observe , and not prophane it as you doe . secondly , i do hold that which the seventh dayes rest did signifie , doth remaine and continue to the end of the world , and in some respects forever also , and pulling out a bible out of my pocket , read part the of third and fourth chapters of the hebrews , and opened to them those scriptures , that speak of the sabbaoth , or rest of god , before mentioned , also by the prophets david and isaiah , saying , to day if you will heare his voice , harden not your hearts , least you enter not into his rest , &c. and againe , wee that have believed , have entred into his rest , and have ceased from our workes , as god did from his , proving to them by the scriptures , that the rest that remained unto the people of god , was a spirituall rest , and not a corporall , and you that are ministers here , said he , know well enough , that it is concluded in the harmony of all christian churches , their confessions , that the command for sanctifying the first day of the weeke , is an ordinance of the church , but they being weary of his exposition and exhortation , they replyed little , and less to the purpose , but proceeded to further exceptions , and said , that he was accused for affirming , that divine examples , doe not alwayes binde the conscience of a christian , to which he answerered , that in saying so , he said no more , then what themselves justified , for said he , there is a divine example , that the baptizer and the baptized , descended personally into the water together , and you baptizers follow not this holy example ; they replyed , it was not the custome of this country : behold said he , your hands and your tongue , and all that you doe , is against you , to justifie that to be lawfull in your selves , which very thing , you accuse in me for a scandalous exception ; these and such like , they debated some three or foure houres , but i will not tell you for shame , how shamefully they parted from my friend , least you should be ashamed to heare it : but to put a face upon the businesse , they summoned him twise or thrise afterwards , to make him wait , but they durst not dispute , and he finding their delayes , were to the parishes prejudice , in their right , and for their satisfaction , he made the case knowne to that worthy , and now right honourable counsellour , whose place is too high to declare his name , in so low a discoverie as this ; yet i cannot doe lesse , then tell you his judgement was , that the triers had much wronged the accused , in not bringing his accusers , face to face , according to ordinance of parliament , in such cases provided , and commanded him to tell them so from him , which message he delivered to them , the next time they sate ; which when they heard , they told him they did not believe him , wherupon he required them as they had power to take an oath , so they would give him his oath to confirme the truth of it , and when they would not , required what answer he should returne to him that sent him , they said , that they could not approve of him to be an elder , he desired their reasons , and their hands for his removing , that the parish might choose another , all which they unworthily denyed him , notwithstanding the ordinance required them . if such grosse injuries as these , through selfishnesse and carnalitie , have been done by the best and choicest presbyters , by the judgers and triers , such as were heedfully and consideratly appointed , by immediate authority of parliament , and if it be so with the best , what can wee expect from the choice of the multitude , both parochiall and classicall , of which if i had but time to tell you , would make both your eares to tingle , to heare what ignorance , contradictions , nonsense & impentenency they are guilty of , besides their pride , vaine glorie and hypocrisie : yet a hint of it you shall have in the chapter following . the second sort of english presbyters , are such as take upon them the name of the former , and are in some practises like them , but wholly without institution by authority of parliament , who in their practise heed not , but are opposers both of the law of god and man . therefore the third chapter discovereth the conceited fancies of such as have no authority for their practise , but their owne inventions . first , for the constitution of their church-officers , they minde not the ordinances before mentioned , thereby to be made capeable for election , nor to be impowered being elected , and allowed , but according to their owne inventions , goe on in the name of presbyterians , and choose elders and deacons , whereas the parliament knew well , that the office of deacons was sufficiently already provided for , by divers acts and statutes under the name of church-wardens , and over-seers for the poore , and therefore have wholly left out , that sort of church-officers , in their ordinances , thereby giving us a cleare evidence , that they never intended to destroy parochiall congregations , as these men unwarily doe but to reedefie and repaire them , by adding a helpfull , carefull , and watchfull office of elders , to those officers that were formerly , although they prove not as they were intended , and such as doe thus practise a presbyterian way in the parochiall congregations , not authorised as aforesaid , it is so farre from being beneficiall , as that it will prove wholly prejudiciall , and it tends more to a teaching sense of the supreame judicature of this common-wealth , then of obedience , of selfishnesse in judgement , then of sincerity of engagement , for if such as were ordained prove not to the purpose , what can we expected of them that ordaine themselves ? and if those faile that are regulated , what can wee looke for from such , whose rule is their will ? how helplesse are the people that submit to them , that are not provided for to appeale from them , to free them from the wrongs they shall doe them ? what defence shall a christian have from amongst them , for speaking the truth in reproofe of their false doctrine , you may judge what they will doe with you hereafter , by what they doe , and have done heretofore ; have they chosen themselves ? have they set up themselves above their brethren ? what good fruit can you expect from such evill plants ? and the choice they made was so strange and new , that as there is no example to paralell it , so there is scarce a dialect to expresse it , without smiling at it ; that such an unanimous people , such a great corporation , and constant communicants , so that i know not a more fuller , or willing congregation in this common-wealth , for frequenting gods publique ordinances , for these to be denyed the lords supper , for five yeares together by the same teacher , that all on a sudden , through imposing a new fancie of his owne devising , neither warranted by the law of god or man , but destructive to both , yet all that now would follow , and daunce after his pipe , should be admitted to that he had so long time detained , & yet now also publiquely declared that all that would not ob●y his humane invention should not presume to come to the communion , and thus he conceived and brought forth vanity , for being in the pulpit , desiring the people to meet him next morning in the church , and some fourscore of many hundreds appearing to him , he then taught them a necessity of believing his humane conceiving , to be sound doctrine and then and there , to choose a minister , and church-officers of their own devising . and the first question he askt them , was , who they would choose for their minister , and with one voice they chose himself , a fair election to choose one out of one , and he being chosen in such an unwarantable manner as this , and accepting thereof he told them that as they had made choice of their minister , so now they must proceed to choose other church-officers , and for my assistant , i choose mr. maior said he , and mr mayor presently chose for his assistant , an alderman , then the alderman chose a. and a. chose b. and b. chose c. and c. chose d. and so one chose another , till eight elders were chosen to the minister , or rather chose themselves , and then by their teachers direction , the last elder chose the first deacon , and so from the first , one chose another , till there was as many deacons begat as there were elders , and officers multiplying so fast , from so small a number assembled , they presently tooke counsell together , how to officiate , and so at that instant , appointed two weeke dayes , before the next lords day , to give attendance to examine communicants , and some did come and were admitted , but others who better knew the difference betweene will-worship , and true worship , forbore , and heard themselves forbidden that , by man , which gods word did allow them : now in this respect , those you have for so long time heretofore condemned , shall rise up in judgement against you , and be justified in comparison of you , for as they wave the rules of authority , and in that are blameable , as you are , yet they doe it without doores , and not within , they leave all quiet at home , from whence they goe , whatsoever they doe abroad where they are , but you befoul your own nest , set fire of your own house , cause divisions and dissentions in your owne congregation , that before was quiet , so that nothing can be expected from you , by your owne doings , but confusion and destruction ; wherefore i advise my friends that are free , not to medle with such as are subject to change . and these things being so , for my brethrens cause i must speake , and for the truths sake , i cannot keep silent ; my brethren are captivated and inslaved , and the truth is with-held in unrighteousnesse , by such as exalt themselves above all authority , that is , all that are called god , for as their discipline , as they call it , is warrantlesse both for matter and frame , so are their doctrines , which forces me by way of discoverie , thus to dissect and anatomize the whole body , or rather a monster of this fained presbyterie . not long since it is that i heard this minister on mich. . . in these words , and they shall breakr their swords into ploug-sheares , and their speares into pruning-hoocks . affirming the prophet in these words , prophesied of the churches state and condition under the gospel , before the lords comming or generall resurrection , on whom should be poured forth such great gifts of the spirit , that they should in converting men unto god , turne their finnes into graces , and their wickednesses into rightousnes o strange ignorant unheard of expression ! not only contrary to divine , but naturall principles , how will this teacher prove , that that evill must be turned to good , which god commands to be cast away , broken off , killed , and forgotten , a thing so contsary to grace , that the fountaine thereof washes it away , , from the truly converted , the minister endeavoured to prove this doctirne by a paralell scripture where wolve are turned into lambs , and smarling dogs into harmelesse sheepe , as he said , alluding to isaiah . . the wolfe shall dwell with the lamb , and the leopard shall lye down with the ktd , &c. now the gentleman is not alone in this last exposition , for many others besides him , have declared the same mistake , neither is this last scripture paralel to the first , for this last proves evill creatures shall be made good , but not as you expound the first , that wickednesse shall be converted and turned into goodnesse : sir , i dare not use my strength , now i have you at an advantage , through your own weaknesse , but for your further information , i affirme , that neither of these places are figurative , but both litterall expressions , and teach not the doctrine of mans conversion , but the whole creations restitution , holding forth the state of perfection , and not that of regeneration , according to rom. . that when the sonnes of god shall be revealed or manifested , then also shall the whole creation in the apostles meaning , participate according to their abilitie and capacity , in the glorious liberty of the inheritours of salvation . and i further affirme , that the elect of god are never called in the scripture dogs and swine , as the reprobates are , because the truly sanctified never returne to their loathsome vomit againe , nor the purely washed , to wallow againe in their filthy mire , nor after putting their hand to the plough , to turne back , nor never shall tread the blood of the holy covenant under their feet , after they are throughly sanctified thereby , nor sinne willingly , in hating and despising the blessing after the true knowledge of it , and in this respect only , it cannot be said of the saints , as of the wicked , but such were some of yee , although in other respects it may be so said . now my conclusion shall be an exhortation to repentance , for when we have done , that we should not have done , the next way we are to take is to repent of it , therefore see how you have transgressed the rule , which saith , give unto god the things that are gods , and unto cesar the things which are cesars ; that is , to the supream power , whether it be in one or many , the things that pertaine to them , now both the law-givers require submission to their directions , that so there may be quiet and order in the common-wealth , without which you are not true thereunto , & so walk not according to your engagement , & for you to raise up a select congregation out of an authorized or legal one , it tends rather to strife and dissention , then peace and unity , and thereby as much as is in your power , deny that to cesar which belongs to him , and in so doing you deny god his due also who commands obedience to every ordinance of man for his sake , and for your conscience sake also . and for asmuch as you are all before named , faulty in one respect or other , i admonish you all to repent , and advise you to looke higher , then these outward externall administrations , which are common as well to outward christians , as to those that are inward , and labour for that holy-eye-salve , which will enable you to see and discerne those spirituall high and heavenly administrations , that none but the elect , called ▪ and sanctified , can understand or participate in such peculiar treasures , and priviledges , that the world can neither give nor take away , which will make us christians indeed , and members of the church of christ indeed , and true worshippers of god indeed , and to be approved ( though not of wicked men , yet ) of god , in whom i am yours to be commanded in defence of the truth . j. g. captain norwoods declaration , proved an abhegation of the truth of christs incarnation , discovering therby those strong satanical delusions , to which he is given up , even to the beliefe of lyes , in opposing the author of salvation the doctrine of regeneration , the hope of the second and better resurrection , and the glorious and endlesse reward in the world to come . and because wee are to deale with the old nicholitan doctrines which alwayes hath been and now are the depths of sathan , we must first premise such tenets of his , which are plainely avowed , or else from what he hath written , necessarily or absolutely concluded , remembring also that he will yeild to all manner of scripture readings , although never heeding their proper and distinct meanings , and i marvaile to finde this declaration in scripture expression , for as much as he and his have most wickedly affirmed , that the scriptures the old and new-testament is ante-christ , even that scarlet cloathed whore , which hath made the nations drunke with the wine of her fornications , now you shall finde this abhominable boldnesse accompanyed with miserable ignorance , of the faith the just doe live by , in that he knows not what the hope of true believers is they stand by . for page . and the last line , he is as corrupt in his expressions , as he is in his delusions , for the apostle doth not speake in his language of the saints bodies in the resurrection of the just to call them earthly , and beastiall , like the beastly spirit he is lead by , but being guided by the holy spirit of truth , cals them incorruptible , immortall , spirituall bodies &c. cor. . and proves plainely that the resurrection of the body ( that which the captaine denyes ) to be an unquestionable truth , by the common and dayly experience of the sowing and growing of seed , vers. , . thou sowest some bare graine of wheate or other ( which is not quickned except it dye ) but every seed comes up with its owne body , not bare , as it was sowne , but glorious or cloathed upon , so also is the resurrection of the dead , saith he , meaning man , its sowne in corruption , it is raised in incorruption , it is in dishonour when it is sowne , but it is glorious when it is raised , verse , . a more cleerer and fuller manifestation of this i made to mr royle in my defence following , in the , , , and . pages of lamp of light , as also in my first answer to him , the cure of deadly doctrine , page , . furthermore as capt. norwood doth in his confession of faith , pag. . in words acknowledge the divine nature of the second person in the trinity , as giving to him the name and title of infinite power and wisdome in creation , according to that which is written , by it all things were made , and without it , was made nothing that was made : so farr his expression is true , what ever his meaning be of the divine nature , but whereas he further saith , which is also called christ the first borne , or only begotten of the father , or the annointed , these titles or appellations cannot relate to his divine nature alone , but his humane , as the name jesus or christ was given to his person , when he was circumcised , his proper name by which he was known from other men so the prophet david in psal. . . applies the appellation of the first borne , to christs humane nature ; as a king in his glorious kingdome ( and yet not divided from his divine ) i will make him my first borne higher then the kings of the earth , pointing to the time when he shall take unto himselfe his great power and personall reigne : agreeing with another expression of his , in the psal. . . i have set my king upon my holy hill of zion ; that is , christ personally and not mystically , and by this name he cals his church and kingdome , also ephraim ( saith the lord by jeremiah the prophet ) is my first borne , jer. . . likewise the capt. applies the terme only begotten of the father to the divine , which most properly is applyable to christs human nature , his incarnation , and so doe the prophets and apostles speake psal. . this day have i begotten thee , god the father speaking to god the sonne , in and by david , and so the apostles testifying to christs incarnation , death and resurection , acts . . they prove it by the same propheticall words , foreteling of christs comming in the flesh , thou art my sonne , this day have i begotten thee , and they add for further proof of christs humanity , vers. . wherefore he saith also in an other psalme , thou shalt not suffer thy holy one to see corruption , psal. . which words point plainly to christs body in the sepulcher , and in proofe hereof the author to the hebrews is beyond all exception , for in this respect only of the personall suffering of death , he was made a little lower then the angels , who as touching his divine nature , he was above them , but in regard of his humanitie in suffering inferiour , now see ( most ignoble captaine ) how your opposition exceeds the cursed jewes crucifixion , for they did but kill that body of his which through the power of god was raised the third day , but you utterly destroy , deny , & annihilat that body , and roared it out dayly to your deluded disciples , that jesus christ is a quallitie , and no way to be conceived or understood personally for that you make an allegorie . observe further , that whereas this captaine unwarily hath joynd these termes annoynting and annointed together , thereby as he saith to declare the second glorie or manifestation of one unitie in the trinitie , and yet plainely abnegating and denying the humane nature of christ , how the infinitenesse of unction , in any true consideration can be said to be annointed within it selfe , implies finitenesse , and for as much as the finite annointed is inferiour to the fulnesse of annointing being infinite , i know not how he will cleere his owne words from obsurditie , but in this grosse mistak he concurreth with his friend mr. royle , which makes the letter of the scriptures , that speake of christs humane nature , to be but figurative expressions , and fulfild in every one of them by severall removes and degrees of dispensations , as you may see more cleerely opened in the . and . pages in the lamp of light following . againe , the capt. in page the second hath these words , the same christ i stedfastly believe to be my only and alone right , and life , and salvation , and so much , and so farre as i have attain'd him or it , or rather he or it is risen up or brought forth it or himselfe in me , so farre i judge my selfe to live or be alive , or saved , , or to have attaind salvation , &c. under which plausible words of his , lyes abundance of corruption and rottennesse , for he intends by the partie spoken of , not only himself , but every man also , and by him or it the light or life before mentioned , which he saith is inherently in all man-kind , as the soule in the body , and when he that is his fancied christ jesus , is manifested and revealed or raised , then is this salvation accomplished , the resurrection at the last day finished , and the world to come possessed , and all what glorie soever the scriptures speake of , or the saints of god hope for , is now compleated and perfecteded in men , in which insertion is included many grosse falshoods and absurd contradictions of the truth of god . first , that a mans happinesse and salvation proceeds from something within man , as he is man , and not from some one thing without him , and so becomes happy , by himselfe , or by something of himselfe , which was borne with him , and not by imputation of anothers righteousnesse from without him . and secondly , he overthrowes all future hopes whatsoever , and affirmes there is no other resurrection , glorie , or happinesse then what is enjoyed in men , in this cursed world , in this vild and corruptible body , by which it plainly appeares the man is both ignorant and destitute of the lively faith , and assured hope of gods elect , for which there needs no greater proofe against him then his owne confession , which wild and mad doctrine , is further discovered and condemed in the lamp and cure following . againe , the capt. seemes to vaunt much of his knowledge of heaven and hell , and saith that there is no other of neither , but what is now in mens bodies , a thing as strange as the rest , yet that he may be prov'd deluded , we must first consider that the terme heaven is variously taken , and hath different meanings in the scripture : first in a strict , secondly in a more generall sence ; in a strict sense , is sometimes meant the doctrine and beginning of the kingdome of heaven sometimes the righteousnesse of the kingdome , sometimes the children of the kingdome , sometimes the glorious kingdome it self altogether considered , sometimes the contenent and place of this kingdomes perfection . and secondly , in a more generall sense , the profession of the doctrine , and place of the kingdomes regeneration , now as i formerly told your brother royle , in cure of deadly doctrine , pag. . that the truth of tearmes is the preservation of proprieties , which here now i shall more cleerely open to you ; and sir , i pray take notice , for you to speake indefinitely , as you have done of a tearme , which admits of such different exceptions , in so doing you have spoken altogether unprofitable , because in such cases , the definition shews the meaning , not the tearme , so that in the rule of reason , no man can expect a full answer to a doubtfull assertion , yet that you may be answered we will presume your intention that , by the tearm heaven , you meane the place , and everlasting glorious salvation of the saints , now the scripture shews the place , in which they shall injoy eternall salvation to be without them , i go to prepare a place for you , ( saith their lord ) again i wil prepare a place for my people , & they shal be removed no more , now this holie place promised , is the new heavens , and new earth , in which dwelleth righteousnesse , in which place there shall be no evill nor sinne , nor curse , nor death nor sorrowing , nor crying , even such a place of holinesse and perfection , as adam injoyed in his innocencie , which place was not contained within his body , but his body within it , he personally had dominion over all the whole cr●●tion , and not all the whole glorious creation contained within his person , but as it was without the holy man in his innocencie , so it shal be with christ their king , & the whole house of jacob in their excellencie in the world to come , whereof the prophets speake , in which all things ; that is , all created things shall be subjected and subdued under christs and his saints feet , heb. . and then also shall the kingdomes of this world , become the kingdoms of our lord and his christs , where he and his saints shall reigne personally for ever and ever , and then all kings and kings subjects shall feare and fall downe to him , for all nations shall serve and worship him . consider likewise how the saints desired expectation is to be cloathed upon with their house that is from heaven , which is such an extraordinary glorie as moses & elias was cloathed with in the holy mount , which were visible and transparent beauties as wel as internal : and in the morning of the saints awaking , at the general resurrection they shal shine ( saith the prophet ) as the brightnes of the firmament , and as the stars for ever and ever . and so saith our saviour and emanuel , as truly god , so truly man , whom you despise and scorne , thus understood and acknowledged , neverthelesse at the end of this world , when the time of separation shall be betweene the children of the kingdome , and the children of the wicked one , then shall the righteous shine forth as the sun , in the kingdome of their father , and this is added , who hath eares , let him heare , which hearing eare , your declaration shews you have not , as certainely as any thing you want in the world besides , and when these things come to passe , as truly speedily they shall , then shall you be forced to confesse a hell without you also , as well as a hell within you , and condemned with shame , and cloathed with confusion , as with a mantle , when the undying worme is spread under you , which shall also cover you ; then shall you see him and his , whom you now blaspheme and persecute , to be personally glorified , but your selfe justly and everlastingly tormented and condemned except you repent : in the meane while i leave it to all people , to whom these presents shall come , to judge if you be not a lying deluded prophet . and as i feare not to undertake the captaine of my lords enemies , although he be an uncircumcised goliah , and ▪ a leader of the hoast of the huge camp of the philistims , the lords adversaries : so i feare not likewise to reprove all such ministers , of all denominations , that pretend to feed and lead the lambs army , and to be shepheards of gods holy flock , and yet doe let such wolves as these , to worrie and destroy the harmelesse sheep , and so smite the shepheard , as to kill and crucifie him the second time , and this done , not in a corner but in the sheepfold , before all their faces , and yet not one of you have had a word to speake , for your pretended master , nor his faithful servants , i could tell you where in london and westminster , both publiquely and privately , by men of your owne coate as you call them , as well as by others at yorke and canterbury and all over the nation , of which the cure behinde will tell you more , how these corrupt , abhominable and rotten doctrines have been plainly advanced and put to sale , to the killing of the head of christs church , and the poysoning of the members thereof , and yet not one of you all as i know of , have appeared in the cause of truth against them ; now how will you acquit your selves from that wofull sentence , and lamentable reward of unprofitable servants , without repentance i cannot tell you , but i admonish you all to looke about you , for the houre of account and reckoning is very nere comming , of which saith he that is your friend , come lord jesus , come quickly . j. g. these two letters came to my hands after i had fully concluded the premisses , which in regard they concerne the said capt. and his blasphemy , are thought fit to be here annexed . sir , my due respects presented unto you ; whereas i understood by a friend of yours , by accident , that you are now about or intend shortly to write , ( and that justly ) against one capt. norwood , a notorious blasphemer in our age , i could not choose but acquaint you with my thoughts upon this subject , viz. that without controversie , 't will be a very shame to the rabbies of this time , presbyterians & independents both , i meane , that pretend so highly on all sides to the truth of their master ( as they say ) and yet leave ( like hirelings as for the most they are ) his truth and poore flock , to be torne , and rent by ravenous wolves , and not once appeare , or so much as open their mouthes in publique , to speak a word in their behalfe : sir , the word long before declared is now fulfilled , that grievous wolves should enter , &c. men speaking perverse things , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. lovers of pleasure rather then of god , &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . whose god is their belly , whose glorie is in their shame , who minde earthly things ; to their shame be it spoken ; sir i have herein sent you a coppy of a letter writ to a schollar , mr simpson by name , by some sirnamed of holland , of whose congregation the said capt. was sometimes one , and by him excommunicated , as 't is reported : the language for some reasons is lattin as you see , the effects to delare some horrid blasphemies maintained by a goldsmith ( whose name i know not ) and the said capt. norwood : and in the conclusion a secret check to mr. simpson , as ( by his not preaching repentance ) being occasion to the said captaines apostasie , after whom it is justly feared , many blind ( their leaders being blinde ) will draw back and fall into perdition . sir , i have no more to say but this , that if the thing be true , then goe on carefully and prosper , and let this letter inclosed ( if you thinke good ) be added to your paper , and the printer will give you thankes , by which meanes this and the ensuing , and last age , may better discerne and reject the said captaines blasphemies which is the chiefe thing herein desired by london . june . your friend , philalethes . nudius tertiùs ( dom. ) conventui , cui presuisti , super insignis ob apostasiam tantum istius ad exitium usque & tenebras aeternas seipsum & alios ducentis norwooodi erroribus seu blaphemiâ potiùs & in deum suaque scripturarum eloquia sacra , testimonia veritatis aeternae certissima , tabernacula atque sua , & illa habitantes nefariis convitiis & execrandis accito , fortè quidèm adsui ; contra ipsum , atque nil certè nisi verum referentes ( de erroribus innuo tantùm rebus de navis venditione tunc , memoratis mihi penitùs ignotis ) quosdam audivi ; audita , verissimè prolata ac testata esse cognovi . sepè enim ( amici cujusdam primùm rogatu , ducis praedicti domi die dominicâ , quam plurimis undique illùc conglomerantibus interfui . aurifabrum atquequendam effrontem admodùm ore atque impio quasi tenebrarum spiritu inflatum , tibi audita , alia & in super quam plurima , e faenestrâ capite exerto , effutientem , inter quae saepissimè , & deum esse omnia , & omnia esse deum , animam atque ipsissimam esse {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , imò & deum ipsum esse , impudenti blaterantem ore , verbis praeterea conceptis , penultimâ die dominicâ , talia evomuit , scil. hic ( inquit ) peccatum antichristum esse , ille romanum pontificem ( vel romanorum summorum pontificum successio nem ) magnam illam meretricem babylonicam ( johanni , in apocalypsi perspectam ) esse dicit , alii atque alia de illâ somniant , assero autem ego ( inquit ) evangelium ( testimonia nempè divina ) magnam illam meretricem babylonicam esse , cum quâ scortati sunt reges terrae , quae atque natione : omnes & totius pene orbis terrarum populor scortationis suae vino sopitos inebriavit . plura insuper hisce non dissimilia , audaci admodùm ac fronte perfricti balbutire nequaquam horrentem , vel refugientem , audivi ; norwoodum atque ipsum in sui magistri , aurifabri nimirùm verba effutititia etsi , & horrenda , vel jurare tunc paratum fuisse , omnibus astantibus , luce meridianâ clarius perspectum esse constat . infanda haec tibi ( dom. ) super illis ( opinor ) dolenti , inaudita ipsa adhùc , & neoterica ratus , scribendo retuli , te atque & tuos , de praefato à vobis descito ejiciendo solicitudine haudquaquam obstrictos esse volo ; quùm ipsum jamjam , deum in notitiâ retinere nolentem , refipiscentiâ , humilium nempè ac pauperum , spiritu scilicet & corde contritorum dei servorum tenui quidèm statu & implacido , sibi jamdudùm & aliis quam plurimis hodiè delitentibus spretâ & posthabitâ , à deo in mentem judicii omnis & veritatis expertem mendacia atque obcaecatum absorbere inhiantem , traditum penes satanam , praesenti clarissimè constet . plura nolo , nisi quod te , ( dom. ) execranda ista praefata , odio habere , & in aeternum rejicere , & refipiscentiam ( cujus expers omnis , quisquis sit ille vel illa mortalium , adventu christi domini nostri novissimo , resurrectionis nimirum die omnibus divitiarum , voluptatum , requiei atque presentis scatentibus , quibus cordis praeputium non circuncisum est , soporis spiritu semper torpentibus , & callo obductis , otio & mundi praesentis perituri deliciis diffluere potiùs quam resipiscere , eligentibus , singulis atque cervice durâ & spiritu infracto , timendâ valdè , ac tremendâ , mundo & securo impendenti , celeri atque admodum nunc gressu advenienti , certè peribit ) tuos posthac , ut iram effugiant venturam aeternam , docere admonet london . die aprilis . penitus tibi ignotus finis . notes, typically marginal, from the original text notes for div a e- pet. . . presbyterial government described, or, a methodical synopsis of it, as it is professed and practized in the church of scotland gathered out of the confessions of faith, and other publick records of that church ... / by britannus philopresbyter. clark, james, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r 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[s.n.], edinburgh : printed in the year . attributed to james clark by nuc pre- imprints. imperfect: pages cropped, stained, with loss of print. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -- government. presbyterianism. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion presbyterial government described : or , a methodical synopsis of it , as it is professed and practized in the church of scotland gathered out of the confess●●ns of faith , and other publick records of that church , 〈…〉 the nature and principles of this government , unitie and puritie may be preserved in the church . by britannus philopresbyter . cor : . . let all things be done decently , and in order . bernard . sup : cant : ordo rebus & modum , & decorem , & perpetuitatem quoque tribuit . plutar : praecep : polit : est pulcherrima & utilissima disciplina dicto audientem esse rectoribus , etiamsi opibus & gloria sint inferiores . senecae oedip : . quicquid excessit modum , pendet instabili loco . edinburgh , printed in the year . . advertisement . take here an index of these records out of which the substance of the ensuing discription is gathered , viz. the confession of faith , and formes of discipline used in the english congregation at geneva , approven by the church of scotland . the confession of faith professed by the protestants of scotland , anno . ratified in the first parliament of k : j : . and by act. assem : . ss : . the books of discipline , approven by act : ass : glasg : apr : and ratified act ass : : ss : . the acts of the generall assemblies of the church of scotland . the westminster assemblies propositions and directory for church government and ordination of ministers approven : act : ass : . ss : . the westminster assemblies confession of faith , approven by the church of scotland , act : ass , : ss . . and ratified parl : of k. w. and q. m. june . ●● datum britannopoli martij . : . presbyterial government described . in proposing a scheme of presbyterial government , we intend not thereby to carp or cavel at others , whose light or conscience swayes them to be of a different sentiment , but modestly to offer such a plain portraiture of it , as it may conspicuously appear to be comely and venerable , at least not so black and odious , as some immoderat spirits are industriously employed to misrepresent and traduce , following that devilish maxime , fortiter calumniare , aliquid adhaerebit . it is sufficiently known in the world , that there have been clamorous contests and long continued virulent debates , about church government , specially among us in britain ; the lord send a healing spirit , and put a final period to our dolorous dissentions , amen . the main difference in this point lyes not so much anent the thing in general , whether there should be government in the church , all sides accorde that this is necessary and clearly eno●gh determined in the scriptures : but when they compare notes and notio●● about the particular sp●●ies and , form of government , here each competitor partie contends ta●quam pro aris & facis , that , that specifick model only which they severally conceive is according to the word of god , should be applauded and universally acquiesced in . in prosecution of what is proposed take the complexion and constitution of presbyterial government , in these ensuing theses or articles gathered from their own authentick records . . article , god hath a church in the world militant amidst many dangers and difficulties which is principally under his own inspection , providence and protection , and by his revealed will , is committed to the care oeconomie and defence of civil magistrates and ecclesiastick ministers , who conjunctly and severally in their respective different spheres , are to fullfill their several commissions , in the improvement and use of their several talents of power , authoritie , &c. for his glory , and the good of his espoused church , as they shall be answerable to him in the day , o● accounts . b : disc : p. , , assem : cons : c : . . as no societie can subsist without government laws and policy , and consequently neither without persons regularly vested with authority and power , to make the same effectual for the good and emmolument of the communitie , so the infinitly wise and good god , hath copiously provided all things of the like nature requisite for the pious and peaceable communion of saints , whose laws and constitutions being duely observed , the church of god may be a comely , pure and orderly society , state polititians are for laws and government , that the common well and publict peace may be promoved and preserved , military men are for their martial tacticks and severe discipline in their hosts and armies , yea every incorporation , be it of merchants or the like , finds a necessitie of rule and order , and is there not a paritie of reason , if not far more , why there should be good government and discipline in the church which is the city of god , who is not a god of confusion , but of order , and hath expresly injoyned that all things be done decently and in order . genev : form of disc. . the sacred laws and cannons which are to be the supream standard and touch stone of ecclesiastick acts and decrees , are contained in the scriptures , from whence no sort of church courts or officers are to recede ne vel latum unguem in their constitutions or determinations , hence what ever bold adventures any persons or parties may make either in the creation of new officers , ordinances or cannons in the church , not agreeable and warranted by the divine scriptures , they are ipso facto to be reputed cass and null , and to be abandoned the churches acceptation or approbation , . b. disc , . . k , i , conf : act : . ass : conf : c : . art. . . . the mediator christ , is the sole head and monarch of the church : and to him doth this peculiar prerogative appertain , for he redeemed her with his blood , and he only can actuate and inspire the catholick church into vital operations by his ever flowing ●ening influences , as being that mystick body of spiritually united members , whereof he is the high and holy head , therefore all power is given to him in heaven and earth ; [ we speak not now of his essential kingship or regemie , but of his mediatorial supremacy ] being delegated by the father , to employ the same for the use of the church , but under christ there is no delegated , vicarious , subordinate head of the church , which is monstruous for to imagine , as mischievous to admit , neither ought any to assume a legislative power of framing laws or cannons to be imposed upon his subjects , explain and execute his laws and statutes , his authorized officers may and must according to the orders he hath prescrived them , but it is cum periculo capitis , as being a capital crime , if any proceed beyond his limits . . b. disc : , k. l. conf : ar : , ass : cons : c : . . from this fountian of all power , is derived unto church officers , that power and authority , in the virtue whereof they may and ought to excercise their ministerial functions , as god doth call and post them in his providence : hence the solemn charges , commands , censures , &c. which they execute & apply are always and only in the name & authorritie of this their lord and master and not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas , right and authoritie , for intermeddling ex officio in sacred things , but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia , abilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qualifyeing them for their office comes from his favour and fulness . as the roman catholick pretention of a visible vi●carious monarch , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be abjured , neither can the morrellian democracie be received , which cannot well avoid anarchie and confusion , where all are promiscuously and reciprocallie the rulers and the ruled : therefore these two extreams being both quarrelable , presbyterial aristocracie , headed by the mediator [ the only monarch of the church , as said is ] seems to be that well tempered mode of government , most favoured by the scriptures , & if moderatly and wisely mannadged by the rulers of it ; very probably may be entertained with more universal favour among men , act : ass : p : . . that power which the mediator hath dispenced unto his officers , is by his will and wisdom shared in such a just paritie , as that they are all made peers in power and authority , none being superior in order , degree , or jurisdiction to another , but all subject and accountable to the arch-pastor , and bishop of souls , whose stewards , servants and ministers they are having and holding their commission alone from him : whence all despotick , or lordly magisterial power among gospel ministers , is utterly to be avoided and abandoned , as being not by divine disposition , but human composition . act : ass : dimd : . . b : disc : . . act. ass : dec : . . . the ordinarie office-bearers in the church , which god hath appointed to continue to the end of the world [ extraordinarie now ceasing ] are doctors , presbyters , and deacons , doctors are commonly ranked with the preaching elders , teaching , preaching and ruling pertaining to them both as they are qualified so to labour , doctors being likewise useful in schools and universities , for training up students of theologie . as for presbyters or elders , they are either such as labour in the word and doctrine , and also rule , whom they call promiscuously , pastors , ministers , or bishops . or such as only rule , being members constituent of ecclesiastick judicatories , concurring authoritatively with ministers in matters of rule and discipline . to these they appropriate the name of ruling elders ; as for deacons they have no authority in courts ▪ but in counts they have , being concerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in church collections and provisions for the poor , and the like . genev : form . j : b : disc : . . b : disc : . . ass : direc : . &c. act : ass : . . the tittle of bishop mentioned in the scripture , it is identical , and of the same latitude and import with presbyter or pastor , both as to the nature of the office designed by these different synonymous appellations , and as to the pastoral work , incumbent to those who are vested with the office. b : dis : . . act. ass : . . . the intermediate ordinary way of communicating and participating the pastorial power , and the exercise of it , is by the election of the people , either represented in the eldership [ who usually are their own choice ] for eviting the confusion of the multitude , or virtually by every indevidual man , through their consent , [ having free access to dissent , if they produce any relevant reasons , or weighty objections , whereof the presbyterie is judge competent and ordinarie ] which is the thing implyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● : ● : streatching out , or holding up the hand , as a sign of assent ; and chiefly by the imposition of the bands of the presbytrie , with prayers and fastings , solemnly setting a part , and ordaining the man [ chosen , called , tryed , and found fit ] to the work of the ministrie , in general , as god shall clearly call him to imploy his talents , and in particular to the pastoral charge of such a certain flock , whereunto he is orderly called and admitted , which rite and action is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genev : form : . b : disc : . , . ass : dic : . . &c. . the minister being thus settled , he must reside and labour among his people for their salvation and edification by all gospel means , and he cannot at his own arbitriment , relinquish his flock , or lay aside his pastoral charge , but is to be subject to the presbytrie , and other superior courts to be disposed of as they find cause & convenient , neither can any oothers directly and authoritatively exauterate or deprive him of his pastoreal power ; but they who have the power to collate and ordain , who for clear and onerous causes , may suspend for a certain time , or depose for ever ; but as to what extent or influence , a sentence of the civil magistrate may have per concomitantiam , we will not medle to define . act : ass. . . . this pastoral power is exerced and employed , either in the administration of the word and sacraments , and other pendicles of the didactick part of their work , wherein ministers are to be instant , faithful and diligent , or in the exercise of disciplin , which they are to mannage with discretion , prudence and righteousness , both for the increase of knowledge and pietie , and for the curbing of vice , and reforming the flagitious . ass : dir : . , . b : dis : . . as to the execution of discipline , and the diatactick part of their work , the several kinds of courts , supream , and subordinate , in which preaching and ruling elders are to govern , they are either parochial sessions , classical presbytries , provincical synods , or national assemblies , and [ if it could be conveniently obtained ] an oecumenick or general council : a parochial session , is the ordained minister of the place , together with the ruling elders , and if the minister have a collegue , they moderate in their session per vices , the moderator having no negative voice , a classical presbytrie is made up of the parishes of a lesser presinct than a province , and both unto a presbytrie , and a provincial synod ( made up of several presbytries ) each minister within the respective bounds cometh with one ruling elder with him , whom their several sessions choose and think most fit . a national assembly , is only made up of chosen commissionated delegats . to a national synod there comes two or three ministers with one ruling elder from each presb●●●● through the nation , and the number of delegates from every presbytrie is more or less , proportionably to the number and quota of parishes in the respective presbytries : also there may be sent delegates and commissioners from vniversities and broughs royal , providing they be ordained ruling elders . act : ass : ● . . b : dis : . ass : dir : . &c. ass : decr : . . act : ass : jul. . . act : ass : . ss : the orderly way of bringing ecclesiastick causes and cases under the cognizance of the respective [ superior ] judicatories is either by bill . by reference or appeal ▪ for the more methodical tabling thereof [ specially in the general assembly ] there use to be commities appointed to ripen and prepair matters for hearing in full assemblie : appeals ascend gradatim from the lesser subordinate courts [ where the cause was first tabled ] to the superior till they finally sist in the solemn sentence of a national assembly , this being ultimus conatus , & res ibi judicata , not being ulterius judicanda [ for there is no probability of an oecumenick council ] otherwayes there would be endless remideless work ; they admit not processes to enter per saltum , or to come in at the broad side , till first they have been tabled , tryed , or cognosced upon before the lesser judicatories . act : ass : aug : . . act : ass : . ss : . ibid : ss : . act : ass : . ss : . the decisive sentences of the foresaid respective courts , are to be received ; and acquiesced in , as proceeding from an authority ordained by god , and therefore are obligatorie either to yield active obedience , unto them , or submission to censur in case of disobedience ; and affairs are to be carried on in such a prudent , orderly and righteous way [ agreeable to the word of god and the laudible constitutions of the church ] as there may be no just ground to reclaime , and the reason why inferiour judicatories are concerned to do so , is , because if the parties , against whom the sentence strikes deeme themselves manifestly injured , or that there hath been any gross irregularity in the procedure of the court , they may be appealed from to a superior judicatory , and so are lyable to be censured for their maladministration , if the appellant make it appear to have been so , but if the causes or reasons of appeal be found frivolous and weak , then the appellant is still under the tye of the former sentence , for , and from which the appeal was made , and moreover is publickly rebuked for suspecting and impeaching the justice of a church judicatory . act : ass : p : . . sessions and presbyteries meet more frequently as their affairs require , synods ordinarly twice a year , and the general assembly once a year , and oftner , pro re nata , if necessary and weighty exegencies call for it , and if time allow not to overtake all the business comes before them . they use to appoint a comittee of the assemblie , either for publick emergencies that may concern the church , for visitation of churches , &c. or for expeding in the interval till the nixt annual meeting , what they had not discussed , during the sessions of the assemblie , and this committee they circumscribe and limit with instructions and appoint ad hunc effectum ; & propresenti ecclesiae statu , the particular affairs which they are to medle with , being specified and ingrossed in their instructions and eommissions , and in all their actings they are countable to , and censurable by the next general assembly . genev : form : . b : disc : . act : ass : . ss : . act : ass : . ss : . act : ass : ss : . . in all their judicatories they have a moderator , who is chosen for longer or shorter time , as they see convenient , but they are against a constant superintendent or moderator , least it have a bad tendencie , and produce ill effects . this protemporal moderator hath no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or peculiar power , paramount to any of the rest of his brethen , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo , i. e. for orders sake , and to evite confusion , during his service at this post , he preceeds in their arguings and ratiocinations , requires the sentiments of the several members , summs up what seems to be the judgement of the pluralitie , and if it be thought fit to bring the matter in agitation to a vote , he pronounces the mind of the major part , which determines the thing in question , but gives no vote himself , except there be a just equality of votes of the rest , then [ non potestatis vel jurisdictionis ; sed necessitatis ergo ] he gives his suffrage also , the moderator likewise , if need be , intimates a meeting pro re nata , this comely order they keep , where all may have access to moderate interchangably , and none to envie or domineer over another , in a diotrephesian way . b , dis : , act , ass : , ss , . al● . dir . p : . . the kingdom of christ being spiritual , and not of this world , his subjects , courts , stewards or officers [ to whom he hath committed the keyes of the kingdom ] are so likewise , therefore it is only ecclesiastick causes , which they directly and properly cognosce upon , they meddle not with civil or secular affairs , as being alterius fori , and so extraneous and excentrical to them ; except they be required by the magistrate , to give their advice and opinion , in matters wherein the church and conseience may be incidentially & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerned , hence their grand care and business is to fence against heresies , errors , and schisms , and such heretodox dogmes , or tenets , as are contrar to sound doctrine and godlinss , ne quid detrimenti capiat ecclesia , they also as censores morum , animadvert that no scandalous or notorious vice and impietie pass without a due check & censure , according to the merit of offences occurrent , so that matters of faith and godliness of conscience and conversation , are the proper and formal objects of their disquisition and determinations , . b. disc : , ass : dir : , &c. ass : cons : c. . art : . act. ass : , ss : . there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or censures are also spiritual , and they proceed from lesser reproofs [ even as the offender deserves ] ay till they come to the tremenduous censure of excommunication , which is seldome inflicted and that not till after leasurely deliberation , and frequent dealing , to bring the obdured delinquent to sensible repentance , and if a gentle and discreet means are contemned , then with a great deal of solemnitie , as being summum futuri judicji prejudicium , they proceed to this final and whiles fatal sentence : they also deal with censured delinquents to induce and prepare them to serious repentance , that upon the apparent evidences thereof , they may be absolved , and received again into church communion , but if such contumacious miscreants will be obstinatly wicked to their own perdition , they grieve at satans better success then the churches , and leave them to the last judgement of god genev : form of excom : and absol : ass : cons : c : . . they are not fond of significant mystick ceremonies in the worship and service of god but rather follow & symbolize that comely gospel-simplicity , which christ and his apostles used , that in the church of rome-hath been sadly marred with the whoorish fairdings and gaudrie of humane devices , additions and traditions , rather borrowed from the old pagan pagentrie , than the sacred page : but though they nauseat such relicks and pieces of papistrie , yet what rites and ceremonies are decent and convenient , either from the nature or adjuncts of the religious things or actions they are exercised about , they are neither so shay nor foolish as to refuse to use them , k. j. conf : art : . act : ass : . ss : . ass : cons : c. . art : . . neither are they for stated anniversarie feasts or fasts , which are sadly prophaned and abused among the romanists , for at least the superstitious unthinking vulgar make little other use of them , then for rioting and raveling , sporting and gamming , and other such dissolute practices , highly unbeseeming dayes , that pass under the character and opinion of holy-dayes : yet when emmergencies , and dispensations of providence occur , that call for publick humiliation and fasting , or solemn thanksgiving ; they think it their duty to consecrate some part of their time , for fasts and thanksgivings , devoutly to deprecate god's imminent wrath , and to plead the aversion of impendent judgements due to them for their sins , or to praise god for benefits received , and to begg further favours ; these being such pieces of religious work , which god both by his word and providence sometimes requires , genev : treat : of fast : act : ass : . ss : vlt. . the church hath an intrinsick power , distinct from , and not formallie dependent upon the magistratical civil-authoritie , being coordinate with it , not in spiritualibus , subordinate to it ; by which power , though there were no magistrate , or albeit there be a magistrate , christian or infidel , yet she may do every thing needful , according to christs orders , for her own orderlie preservation of vnitie and puritie ; and the administration of all the ordinances of the lord : this power properlie respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiae , whereof the civil magistrate hath no share , qua talis . either to ordain ministers , preach the word , dispence the seals , or inflict spiritual censures , this being remote from his province , . b. disc : . ass : cons : c. . a. ● . c. . ar : . . yet as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiae , what concerns the external policie of the church , they ascribe much to the magistrates power and authority , as being by god's ordinance concerned to defend the church against foul hereticks , turbulent schismaticks , and the contumaciouslie scandalous , &c : that so vnitie and purity be preserved , and to reforme corruptions , to convocate assemblies , to see to the honest and honourable provision of ministers , and to add his civil sanctions to the churches acts and decrees , and therefore in their general assemblies , the supream magistrate may either be present himself , or send his commissioner : but whatever objective power the magistrate hath circa sacra , it is not privative but cumulative , ad majus bonum ecclesiae . genev : cons : . b : disc : . . k. j. cons. ar : . ass : cons : c. . . article , for as good as this government is , yet it may be mismanadged [ as many times magistracy hath been , in all the formes and shapes of it , which none will deny to be the ordinance of god ] therefore whatever maladministrations , mistakes or escapes , may happen by the governours of the church , they are not forthwith to be fixed or fathered upon the government it self , humanum est labi : surely a grain of allowance must be given to the infirmities of men , who while cloathed with flesh and blood , are not to be expected perfect or infalible , nemo fine crimine vivit : and if a candid impartial comparison were instituted , betwixt presbyterial and other competitor governments , it might probably be found to be the less criminal : but nihil est ex omni parte beatum , ass : cons : c. . art : . & c. . art. . we conclude , lamenting the unhappy times we live in , wherein the christian religion sadly suffers , partly by the gross immoralities of many of the professors of it upon the one hand , partly by the dissentions , divisive practices , and implacable like animosities of others of them upon the other hand ; as for the first of our maladies , we may justly say with seneca , collecta vitia per tot aetates diu . in nos redundant ; seculo premimur gravi quo sceleta regnant . sen : octav : . and this epidemical plague of prophanity seems herein to be the more prodigious and desperate , that notoriously , scandalous persons approbriously contemn the cure of their sins . viz : the faithful administration of gospel ordinances , particularly that august and veneral ordinance of god , ecclesiastick discipline and censures ; alas ! few are perswaded this is a divine ordinance , and far fewer will submit to it as such , but rather in their pride , perversitie and ignorance , decline and scorn church censures , tell it not in gath , &c : that among christians , christs laws and constitutions are so contemptuously treated , what other could be expected of turks and pagans , we will sav no more to such vnchristian christians , but what a heathen did say of old , sequitur superbos ultor a tergo deus . sen. here : fur : . as to the other maladie of contentions & sebisms in the church , which are also the bane of religion , we may complain as opratus did of his times , omnes contentiosi homines sumus . we are all of us a contentious pack of men , for of a truth on all sides litigant , particularly about church government , there are too many inflexible tenacious and peremptorie in every punctilio of their espoused opinions , as if the whole of religion were invelopt therein , and are readie to misjudge , nickname and revile one another , yea and some bigots of each counterparty to vnchurch and vnchristian one another [ a wild practice , dounright antipodes , and contrare to the rules and genius of the gospel ] but be gainer or loser who will by these intestine tragick digladiations , surely the common enemie triumphs in our spoils & ruins , as trophies of victory . o christians ! what shall be done for the remedie of these maladies ? it requires indeed much wisdom to propose , and no less prudence and discretion to apply what might be thought fit to be proposed , but in all likelie hood , only heavens hand can rectifie & redress what is amiss and out of course this day ; yet surelie as ministers derive their power from the mediator christ , so magistrates derive theirs from god almightie , and both be vertue of their office , commission and capacitie , are unavoidably obliged to join their power and policie together for the suppression and punishment of vice and wickedness and the promoval and encouragement of vertue and pietie , for no less will god call civil magistrates to an account for their negligence and maladministrations then church pastors and ministers , therefore both should amicably correspond and cordially concur for advancing the peace and puritie of the church , for which purpose it is our hearty vote , that god would pour forth a spirit of wisdom , zeal and holiness upon magistrats ministers and all ranks and degrees of persons , amen . finis state-divinity, or, a supplement to the relaps'd apostate wherein is prosecuted the discovery of the present design against the king, the parliament, and the publick peace, in notes upon some late presbyterian pamphlets / by roger l'estrange. l'estrange, roger, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) state-divinity, or, a supplement to the relaps'd apostate wherein is prosecuted the discovery of the present design against the king, the parliament, and the publick peace, in notes upon some late presbyterian pamphlets / by roger l'estrange. l'estrange, roger, sir, - . l'estrange, roger, sir, - . relaps'd apostate. [ ], , [ ], p. printed for henry brome ..., london : . dedication has separate t.p. and paging. reproduction of original in rutgers university library. "to the right honorable edvvard earl of clarendon ... the humble apology of roger l'estrange" ([ ], p. at end) is lacking on film. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism. church and state -- england. great britain -- politics and government -- - . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion state-divinity ; or a supplement to the relaps'd apostate . wherein is prosecuted the discovery of the present design against the king , the parliament , and the publick peace : in notes upon some late presbyterian pamphlets , by roger l'estrange . mon eant vos utriusque fortunae documenta , nè contumaciam cum pernicie , quam obsequium cum securitate malitis ; tacit. hist. lib. . london , printed for henry brome , at the gun in ivy-lane . m. dc . lxi . preface . he that troubles himself , because he cannot please others , doubtlesse wants either brains , or business : he shall live miserable , and dye with an apology betwixt his teeth . i think i am here upon my duty ; and till the king says hold , i 'll follow it , ( to whose authority , i ow my breath , as well as my obedience . ) the presbyterian faction ( under the notion of the commission'd divines ) have of late scattered several libels , reflecting dishonourably upon his sacred majesty , — the church , — parliamentary power , — this parliament in being ; — and in fine , arguing from the justice of the late war , the lawfulness of another . to the first of four , i return'd an answer , under the title of the relaps'd apostate : this supplement , was particularly occasion'd by one of the other three , entitled two papers of proposals to his majesty , wherein their designs upon the publick peace are more avow'd , and open , then in the rest. should these seditious papers pass un-controul'd , 't would make either their party ; or their arguments seem more considerable then they are . i will not foul my paper , with the extravagancies of their rage against me ; but in their intervals , ( that is , when they are as sober , as other people are when they are mad. ) thus they object against my pamphlet ; there 's too much fooling in 't : and too much railing , ( they do well to vilifie what they cannot answer . ) they are to know , that my design was to expose their practices , and arguments to the people ; toward whom , whoever sauces not his earnest with a tang of fooling , misses his marque ; fot 't is not less necessary to make a faction ridiculous , then hateful ; their power is then gone too ; and then they are lost ; whereas they 'd make a shift without the peoples love. for rayling ; i confess i was never taught in the presbyterian-school ; — where they call foul things by fine names . sometimes perhaps i call their combination , ( as the law christen'd it ) treason : — spilling of innocent bloud ; — murther . taking away an honest mans estate , robbery . rifling of churches , sacrilege , &c. — they have indeed a cleanlier idiome for these matters . a treacherous confederacy they call a holy covenant . murther forsooth , is justice upon delinquents . notorious robbery , passes for sequestration . rifling of churches , is but demolishing of the high-places . was the murther of the late king ever the less execrable , because the scaffold was hung with black ? the bloudy reformation ever the less impious , because 't was dress'd up with texts , and covenants ? or judas the less treacherous for doing his business with a kiss ? whether is the greater shame : for them to act these crimes , or for us , to name them ? let no converted , honest presbyterian take this to himself , which is intended only to the guilty . decemb. . . state-divinity : or a supplement to the relaps'd apostate . he that disputes the presbyterian claim , does the question more honour then he does himself : yet for their simple sakes that believe iustice goes always with the cry , and measure reason by the bulk ; the holy discipline has received many a fair confutation . silenc'd it is not ; for though the brethren have nothing to say , they talk on still , and truly to make iohn calvin speak in his grave , were not much harder then to make any of his disciples hold their tongues while they are alive . a man sleeps over their arguments , they are so flat , and spiritlesse ; and i 'm scarce well awake yet , since my last answer to them , so that till i hear something back again , i hold my self discharg'd even upon that account , from any further search into the controversie . in truth , as the case stands , to controvert their government , were to begin at the wrong end ; we 'll take a nearer cut , and challenge them , first , as criminals against the state : when they have avoided that charge , we 'll deal with them again upon the point of conscience . their charge shall be plain and short. they invade the kings authority : — the setled law : — and the power of parliaments . they affront the parliament now sitting : — threaten the publique peace : iustifie the rebellion of . and provoke another . — here 't is , in brief , and we 'll run it over in as good order as we can . first , they invade the kings authority . they indict fasts ; — disclaim the soveraign power in things indifferent ; and without warrant or pretence , they vilifie , and cast out the establish'd form of the church , and make another : but this they 'll tell ye is the language of the sons of scandal : we 'll strike it off the score then ; and try the babes of grace by a iury of the holy tribe . they can but ask to be both parties and iudges , and that we 'll grant them . the able teachers shall sit upon the faithful pastors : — r. shall try b. — e. c. — t. m. — w. i. hear now the words of the reformed and reforming crew , to his sacred majesty . [ a ] whether the covenant were lawfully imposed or not . [ b ] we are assured from the nature of a vow to god , and from the case of saul , zedekiah , and others , that it would be a terrible thing of us to violate it on that pretence . [ c ] though we are far from thinking that it obligeth us to any evil , or to go beyond our places and callings to do good , much less to resist authority ( to which it doth oblige us ) yet doth it undoubtedly bind us to forbear our own consent to those luxuriances of church-government which we there renounced , and for which no divine institution can be pretended . [ d ] not presuming to meddle with the consciences of those many of the nobility and gentry , and others , that adhered to his late majesty in the late unhappy wars , who at their composition took this vow and covenant . we only crave your majesties clemency to our selves and others , who believe themselves to be under its obligations . and god forbid that we that are the ministers of the word of truth should do any thing to encourage your majesties subjects to cast off the conscience of an oath . [ e ] till the covenant was decried as an almanack out of date , and its obligation taken to be null , that odious fact could never have been perpetrated against your royal father , nor your majesty have been so long expulsed from your dominions . and the obligation of the covenant upon the consciences of the nation , was not the weakest instrument of your return . [ f ] we therefore humbly beseech your majesty ( with greater importunity than we think we should do for our lives ) that you would have mercy on the souls and consciences of your people , and will not suffer us to be tempted to the violation of such solemn vows , and this for nothing , when an expedient is before you that will avoid it , without any detriment to the church ; nay , to its honour and advancement . the very ink , is but the soul of presbytery , distill'd : and tinctur'd with the spirit of fraud , and disobedience . we 'll taste it , drop , by drop . [ a ] vvhether the covenant were lawfully imposed , or not , &c. note i. a doubtful point indeed : — a very pretty , and a pleasant question left unresolv'd , when by an act of this sitting parliament the institution's damn'd , and the final decision of the case committed to the common hangman . well : forward . [ b ] vve are assur'd from the nature of a vow to god ; and from the case of saul , zedekiah , and others , that it would be a terrible thing to us to violate it on that pretence . ] note ii. marque now the miserable shift these people make ; how ignorant they are even in their own trade : for , art there is in dawbing . they must not violate the covenant , upon protence of vnlawful institution . ] the question is not here ; the lawfulness , or vnlawfulness of the power imposing ; but the liberty of the party swearing , as to the drift , and subject of the oath . suppose the enforcers of the covenant , had press'd a general oath upon the nation obliging every man only to wash his hands before he went to dinner . the imposition had been vnlawful : — as the act of an vsurping power . the taking of it had been unlawful likewise , as , in some measure , an allowance of that usurpation : — yet having sworn to do a thing , at my own choyce to do , or let alone , till i had bound my self to do it , that oath 's obliging ; yet not so binding , but by a subsequent command from the supreme , and legal magistrate that obligation may be cancell'd . the reason's this. i cannot dispose of anothers right ; of my own i may . my oath cannot operate beyond my power , and freedom ; so far as i am free , it binds me , but where my superiour thinks fit to determine that freedom , the bond ceases . parentes ( says amesius ) mariti , domini , principes , irrita pronunciare possunt , vel iuramenta , vel vota , à filiis , vxoribus , servis , subditis facta , sine ipsorum consensu , in iis rebus , quae ipsorum potestati subiiciuntur . ] fathers , husbands , masters , and princes , may disengage their children , wives , servants , and subjects , from what oaths or vowes-soever contracted without their consent , touching matters subjected to their authority . now to their cases of saul , and zedekiah : the former whereof is of so wilde an application , i know not what they drive at in it ; the other i confess is a little more perspicuously beside the purpose . in our case , the people enter into a covenant , without , and against the king ; what passage in the story of saul our reformers intend for a match to this , i cannot imagine . saul binds the people by an oath to fast till evening ; ( sam. . . ) ionathan knowing nothing of the oath tasts a little hony ( v. . ) saul for this resolves to put ionathan to death ; ( v. . ) and the people rescue him . what 's this to us ? wee 'll try again . ionathan and david made a covenant : sam. . . ( no scotch covenant i hope ) the business was this ; david had newly kill'd the philistim , and ionathan transported with the bravery of the person , and the action , strikes a league of friendship with him . davids victory being celebrated in a popular and triumphal song , that [ saul had slain his thousand , and david his ten thousand ] from that day forward ( says the text ) saul had an eye upon david . sam. . . ] ionathan acquaints david with his fathers evil purpose , david minds ionathan of his covenant of friendship . ( sam. . . ) and in the . verse of the same chapter , the covenant is explayn'd . [ ionathan said to david , go in peace : that which we have sworn both of us in the name of the lord , ( saying , the lord be between thee and me , and between thy seed , and my seed ; ) lot it stand for ever . ] thus far , there 's no proportion ; the one is a personal covenant , extending onely to matter of kindness ; the other is a publique league , of opposition , and of violence . since this is nothing to our business , it must be that which follows , or nothing at all : now see the sequele ; which , if any thing , makes the case worse . david flees ( chap. . ) and a malecontented party gathers to him . saul hunts him ; ionathan finds him in the wood , and comforts him , saying fear not , for the hand of saul my father shall not find thee . ( here 's no resistance . ) so they twain made a covenant before the lord &c. ] during the league betwixt this pair of noble friends , david asks counsel of the lord in all his publique actions ; [ shall i go and smite the philistins ? ] ( chapt. . verse . ) and the lord answer'd david , go and smite the philistines , and save keilah . ] david discomfits the philistines , and saves keilah : saul marches towards him , david again applies himself to god to know if the men of keilah would deliver him up or no ? it was returned , they would . so david fled , and afterward had saul twice at his mercy , whom as the lords anointed , he still feared to touch . i have here trac'd the story at length , and now let the reformers chuse what use they 'll make of it . this part of scripture has been often tortur'd in favour of the late rebellion , but for the covenant , they might as well have quoted an indenture ; so that either the reformers business is to justifie the quarrel , or to abuse the bible . concerning the case of zedekiah , take it in short . ierusalem was taken by the king of babel , and zedekiah carried away prisoner , his eyes being first put out by nebuchadnezzar . zedekiah rebelled ( says the text ) against the king of babel , ( kings . . ) who made him king in the stead of iehojakim , his vncle , who was carried away in captivity from jerusalem , to babel . the provocations to that iudgement are found at large in the prophet ieremiah , to be these ; idolatry , rebellion , and breach of covenant : but breach of covenant is the question , and zedekiah's the case . agreed . . thus saith the lord , the god of israel , i made a covenant with your fathers in the day that i brought them forth out of the land of aegypt , out of the house of bondmen , saying ; . at the end of seven years , let ye go every man his brother , an hebrew , which hath been sold unto thee ; and when he hath served thee six years , thou shalt let him go free from thee : but your fathers harkened not unto me , neither inclined their ear . . and ye were now turned , and had done right in my sight , in proclaiming liberty every man to his neighbour , and ye had made a covenant before me in the house which is called by my name . . but ye turned and polluted my name , and caused every man his servant , and every man his handmaid , whom ye had set at liberty at their pleasure , to return , and brought them into subjection , to be unto you for servants , and for handmaids . . therefore thus saith the lord , ye have not harkened unto me , in proclaiming liberty every one to his brother , &c. — . and zedekiah king of judah , and his princes will i give into the hand of their enemies , and into the hand of them that seek their life , and into the hand of the king of babylons army . now here 's the case : god having made a covenant with the israelites , king zedekiah makes a covenant with the people , for the performance of that covenant . breach of faith was the sin that drew on their grievous punishment . can our covenanters now shew us a text for the scottish discipline ? or that the late king entred into covenant with the people to observe it ? can our iudaising brethren shew us but a levitical law yet for our money ? or dare they but pretend , that the iurors understood what they swore to do ? in short , here 's the difference , they covenanted to observe a levitical constitution , and ours covenanted to destroy the fifth commandement . there is another covenant mention'd in the prophet ezekiel , which is much fitter for their case : the covenant of the rebellious house , that after oath and covenant of allegiance to the king of babel , rebelled , and sent embassadors into aegypt , ( scotland i had like to have said ) that they might give him ( zedekiah ) horses , and much people , &c. ] that blessed combination , and our covenant are of a family . i have been large upon these precedents ; to shew how grosly they abuse the very word of god : and truly 't is no wonder , for those people to discover antichrist in a ceremony , that can draw arguments for rebellion out of the bible . they proceed . [ c ] though we are far from thinking that it obligeth us to any evil , or to go beyond our places and callings to do good , much less to resist authority ( to which it doth oblige us ) yet doth it undoubtedly bind us to forbear our own consent to those luxuriances of church-government , which we there renounced , and for which no divine institution can be pretended . ] note . iii. these words would have look'd better from a pagan oracle , then from a gospel-ministry . let any man either say what they can mean , but mischief ; or name that mischief which ( for ought we know ) they may not intend . what was that covenant which these people so much reverence , even in the infamous ashes , but an oath of anti-canonical obedience , and of anti-monarchical allegiance ? a religious abjuration of the king and the church . — a perjury , consecrated in the pulpit ; — a league asserted by bloudy hands , and fire and sword were their best arguments . in summe ; what that covenant produc'd . these men intend : they own as much , and 't were ill manners to contradict them . nay they adore the very reliques of the martyr'd idol . they will not go beyond their places , and callings . ] so said the solemn fopp it self : and under that pretext , pray'ye how far went they ? for they profess so far they 'll go again . a thorough reformation is their business then . that is to say , could they but pack a presbyterian house of commons ( which the sovereign people should call a parliament ) to reform the state , they 'd undertake the ordering of the church themselves , and there 's the thorough-reformation . if this be not a justification of the last rebellion , and a fair step toward another , i understand not english. they say the covenant does not oblige them to any evil . ] but in the covenant-sense that 's good , which in a legal , and common sense is evil . make them the judges once again , and they shall think another war as lawful , as they did the former . they will not resist authority neither . ] ( they say ) so they told us of old , but they misplac'd it shrewdly . 't is but taking his majesties authority into the faction , and throwing his person into a prison again , and that flaw is made up too . now if a man had lilly's devil ; — for none but a presbyterian familiar is able to help us out . — much less to resist authority , ( to which it doth oblige us , &c. ) the question here , is how to understand the parenthesis : whether they mean that the covenant obliges them to authority , or to resist it , i am a traytor if i comprehend them . we come now , to the binding part of the covenant . they must not consent ( say they ) to those luxuriances of church-government which they there , renounc'd , &c. ] if they must not consent , may they not let them alone ? no , no , they 'll tell us , 't is their calling to reform them . i demand , will they consent to the civil government , then ? if they do that ; the law provides a punishment for such medling reformers , and 't is in vain to think of setling presbytery , before they have ( effectually ) destroy'd monarchy . but these gentlemen know the way to confusion , without a guide . by their [ luxuriances ] they understand , prelates , and all appendents to the hierarchy . these they have renounc'd , they say , and by their covenant they are still obliged to make good their disclaim . this boldness requires rather the severity of the law , then dint of argument : 'to preferr a schismatical league to an act of parliament : — the skumm of the people to the supreme authority of the nation . let the gravest of their galloping lecturers answer me onely to this one question , where lies the last appeal ; according to the constitution of england ? if in the king ; ( as what honest man doubts it ) they are iudg'd already , let them be quiet . if in the parliament , they are over-rul'd there too ; — the covenant's gone . if in the people , why do they contradict themselves , and petition his majesty ? if in the presbyterian pastors ; why do they supplicate the bishops ? as to the point of divine institution , 't is worn thrid-bare . but where 's the divine institution of a white-cap under a black ! of a cloak in a pulpit ? of reviling bishops ? and speaking evil of dignities : of the heart-breaking humm's and haws , and the doleful tunes they teach in ? their next period is a bobb to the cavaliers : let the brethren make their best on 't . [ d ] not presuming to meddle with the consciences of those many of the nobility , and gentry , and others , that adhered to his late majesty in the late unhappy wars : who at their camposition took the vow and covenant . we only crave your majesties clemency to our selves and others , who believe themselves to be under its obligations . and god forbid that we that are the ministers of the word of truth should do any thing to encourage your majesties subjects to cast off the conscience of an oath . ] note . iv. marque the transcendent confidence , and weakness of these people . they will not meddle with the cavaliers consciences , that took the covenant . ] did they not meddle with them neither to make them take it ? they put them to this choyce , either to swear , or sterve ; and in that desperate extremity , divers submited to their accursed covenant . 't is true they did , and they are bound to a repentance for 't . but what 's the portion then of those impenitents that were the barbarous enforcers of it ? were lucifer himself incarnate , and a subject , would he not blush to treat his sovereign with their arguments ? observe . they mind the king how bloodily they used his friends by the obligation of that covenant , by which they likewise ruin'd his royal father : and in the same breath , they desire his majesty to believe that all was matter of conscience : they plead , the covenant's not discharg'd ; and in effect they fairly tell their gracious sovereign , that they are oblig'd to do now as they did before . now see the weakness of these people ; while they begg this , they stir the strongest provocation , and most unanswerable reason to deny it . they labour to involve all in an equal guilt , and to confound the lewdest villenies in nature , with common frailties . but here , a word to all sorts of people that ever took their covenant . some knew not what they did , and were to blame to swear they knew not what . let those of that from ask themselves , if ever they intended by that vow , to raise a war against the king , and overturn the church . they are now free , and pardon'd , and if they are not mad , they 'll say their prayers , and be quiet . such as engag'd through faction , malice , or ambition ; i have little to say to their consciences . methinks , if the kings mercy cannot make them honest , experience should make them wise : but they are dangerous people to deal with , we 'll to the next . a third sort there is , that to save their stakes , sate still , and look'd on . those cannot but abhor the very thought of repeating what they did , and suffered : especially in agreement with these persons , that now declare the covenant against the late king , to be binding against this . ( for that 's the logique on 't . ) there are a fourth sort , that having engaged their lives and estates in the king's service , sank by the fortune of the warre , and being left a naked prey to an insulting and merciless enemy , were forc'd to sad conditions for their bread , and families . now in requital for the plagues they have brought upon us already ; they are soliciting for leave to make us yet more miserable , and to have us declared for villains by an allowance of their treasons : a thing impossible for so generous a prince , to grant , but wondrous easie for so imperious a faction to demand . and who are the petitioners all this while , but most of them the old stagers ? a man would think 't were time now , for their reverences to give over their jugling divinity ; — their quailpiping in a pulpit to catch silly women ; — and fall at last to their prayers in earnest . but god forbid ( they cry ) that the ministers of the word of truth , should do any thing to encourage his majesties subjects to cast off the conscience of an oath . ] let the heads that are gone blush for those they have left behind them . the conscience of an oath , do they say ? let the three nations rise against them ; and tell how many hundred thousand persons these hypocrites have forc't to swear against their profess'd consciences . but drive it homer yet . this is to say , that all that acted in the late war according to the covenant , are bound to do the same things over again . there is a huge deal of folly in this assertion , and as it seems to me , a spice of treason . does it not encourage the people to adhore to a rebellious princple ? there is ( says the lord st. albans ) a thing in an indictment , called an inuvendo , you must take head how you becken , or make signs upon the king in a dangerous sense . ] this is a shrew'd beacken as i take it , to excite a tumult to justifie a rebellious vow , and oppose a pedantique libell to an act of parliament . [ e ] till the covenant was decryed as an almanack out of date , and its obligation taken to be null , that odious fact could never have been perpetrated against your royal father , nor your majesty have been so long expulsed from your dominions . and the obligation of the covenant upon the consciences of the nation , was not the weakest instrument of your return . ] note . v. that odious fact they speak of , was the kings murther ; which they that shot at him , were not less guilty of , then that monster , that sever'd his sacred head from his body . 't is the consent that makes the sin ; hitting or missing does not one jote after the quality of the action . but has any man the face to mention loyalty , and the covenant , in the same day ? the marquis of montross was murther'd , expresly for his loyalty to the king as a desertour of the covenant , and by a publique ordinance 't was made death for any man to serve his majesty having first taken the covenant . they that first voted war against the king , were every whit as criminal , as that mock-court of iustice that condemn'd him . in fine , the independents murther'd charles stuart but the presbyterians kill'd the king . what is a prince without his negative voice ? the power of life and death , and the militia ? that is , what is a king , without the essentials of royalty ; but a mere name , and property ? but till the covenant was decry'd , as an old almanack , and the obligation taken for null , we are to take for granted , all went well ; and so far our reformers plead the covenant binding still . was not the last king persecuted , dethron'd , robb'd , &c. — according to the covenant ? so by the consequence of the reformers doctrine , may this king be treated likewise . nor had his majesty been so long expulsed , they say . ] go to then ; let these gentlemen produce ( from first to last of the quarrel ) any proposals from the presbyterian party ( in power ) either to his majesty , or his late blessed father , that are not worse then banishment . and for the covenants bringing in the king : — they hung it up , and ●●ew'd his name in 't , to gull the people with it , as they had done before . did they not after this , exclude both from the next convention , and the militia , all the kings actual adherents , and their sons , to get the power once more into the hands of their own faction ? but the next choyce prov'd other then they expected , and when they saw they could not hinder his majesty , they seem'd to help him . these are distastful stories , but 't is the pleasure of the reforming faction to move the dispute ; and by a needess challenge , and appeal , to affront the law , the king , and all that serv'd him , in opposition to their covenant . if they are in the right , ( as they proclaim they are ) then consequently wee are traytors , and our gracious master is no king. i do but take up the defensive , and i hope a cavalier may say hee 's honest yet , though some will have it dangerous to say hee 's poor : reserving still a true respect , and kindness for all such presbyterians as love his majesty , whom i consider as select persons , and distinguished from the notion of the party . it were a good deed now to give the world a tast of a covenanting spirit : and truly i 'll venture at it . he is a rabbi too i assure ye ; one that gives bishops , ceremonies , and common-prayer no quarter ; no , nor his majesty neither , but that he has the grace ( as sir francis bacon says ) to speak seditious matter in parables , or by tropes , or examples . ] in fine , the gentleman is a reformer , of the first rank . upon sept. . . he preached before the parliament , ( as they call'd it ) upon this text : [ kiss the son , left he be angry ] pag. . you may find these words , if you can find him , and if you cannot , i can . worthy patriots , you that are our rulers in this parliament , 't is often said , we live in times wherein we may be as good as we please : wherein we enjoy in purity and plenty the ordinances of iesus christ. praysed be god for this , even that god who hath delivered us from the imposition of prelatical innovations , altar-genuflections and cringings , with crossings , and all that popish trash and trumpery . and truly ( i speak no more then what i have often thought & said ) the removal of those insupportable burdens countervails for the blood and treasure shed and spent in these late distractions . ( nor did i as yet ever hear of any godly men that desired , were it possible , to purchase their friends or money again , at so dear a rate , as with the return of these , to have those soul-burdning , antichristian yokes re-imposed upon us : and if any such there be , i am sure that desire is no part of their godliness , and i professe my self in that to be none of the number . the odious fact ( they talk of ) was already perpetrated , yet does this gentleman professe , that to redeem the life of our martyr'd sovereign , and gather up again all the christian bloud had been spilt , ( if it were possible ) he would not do it , to have prelates , and ceremonies where they were again . here 's covenant-divinity for you : the gospel of our new evangelists : and this divine is now one of the eminent sticklers against bishops . if any man say 't was conscience , i could tell him a tale of a certain petition : but wee 'll scatter no words . while my hand 's in , take one more ; a publique preacher now in the town too , and a troubler of the church-government . upon novemb. . . he preach'd before the commons , and press'd the murther of his sacred majest in these words . think not to save your selves by an unrighteous saving of them ; who are the lords and the peoples known enemies . you may not imagine to obtain the favour of those against whom you will not do iustice ; for certainly , if ye act not like gods in this particular , against men truly obnoxious to iustice , they will be like devils against you . observe that place , kings . . compared with chap. . it is said in chap. . that the king of syria came against israel , and by the mighty power of god , he and his army were overthrown , and the king was taken prisoner . now the mind of god was ( which he then discovered onely by that present providence ) that justice should have been executed upon him , but it was not ; whereupon , the prophet comes with ashes upon his face , and waited for the king of israel in the way where he should return ; and as the king passed by , he cryed unto him , thus saith the lord , because thou hast let go a man whom i appointed for destruction , therefore thy life shall go for his life . now see how the king of syria , after this , answers ahab's love : about three years after israel and syria engage in a new war , and the king of syria , gives command unto his souldiers , that they should fight neither against small nor great , but against the king of israel . benhadads life was once in ahabs hand , and he ventured gods displeasure to let him go : but see how benhadad rewards him for it , fight neither against small nor great , but against the king of israel . honourable and worthy , if god do not lead you to do iustice upon those that have been the great actors in shedding innocent bloud , never think to gain their love by sparing of them ; for they will , if opportunity be ever offered , return again upon you ; and then they will not fight against the poor and mean ones , but against those that have been the fountain of that authority and power whih have been improved against them . it is no wonder to find rebellion in a nation where murther and treason are the dictates of the pulpit : — where surplices are scandals , and such discourses , none ; and where the kings murtherers passe for gods ministers . i know how close this freedom sticks to some that have a power to do me mischief ; and i forecast the worst that can befall me for it : wherefore , whatever it be , i 'm not surpriz'd , for i expect it . but to proceed . [ f ] we therefore humbly beseech your majesty ( with greater importunity then we think we should do for our lives ) that you would have mercy on the souls and consciences of your people , and will not suffer us to be tempted to the violation of such solemn vows , and this for nothing , when an expedient is before you that will avoid it , without any detriment to the church ; nay , to its honour and advancement . note . vi. observe here . or . bold , and bloudy intimations . first ; that the souls and consciences of the people lye at stake . next ; that the king's denial were great cruelty : especially considering the smalness of the thing they ask ; the honour and advantage of what they offer . thirdly ; the obligation of their solemn vow . to the first ; we have elsewhere difcussed the point of conscience , but we are here to note how this suggestion tends to tumult and sedition . the sense it bears to the people , is this : stick to your covenant , or , be damned : but in the sense of conscience , law , and reason ; it sounds the contrary : — stick to your covenant , and be damned . by what law were the people freed from their allegiance , and made the iudges , and reformers of the government ? well ; but they have sworn to do it , and they must keep their oath . ] put case they had sworn to fire the city . at this rate 't is but swearing first , and then pretend a conscience of the oath , to carry any thing . the second intimation subjects the piety , and good nature of his majesty to a question ; as who should say ; what ? will the king destroy so many thousand souls of his poor people for a matter of nothing ? marque now their matter of nothing . it cost the late kings life ; the best bloud in the nation ; the ruine of church and state : a long rebellion ; — and treasure not to be compted . ( this they make nothing of ) and for the honour they propose to the church ; 't is but a back-look , and we find it . now to the obligation of their covenant . that which the law makes treason , they make conscience ; and in effect they urge , that they are bound to a rebellion : for 't is no lesse to attempt what they have sworn to do : which is to repeat what they have already done . but what they are bound to by the covenant , will from the letter of the covenant best appear . where , in the second branch , they swear , without respect of persons , to endeavour the extirpation of popery , prelacy , superstition , &c. so that the king himself is not excepted , if standing in the way betwixt those matters which they call luxuriances of church-government , and their pretended reformation . to make it yet more evident , that their design is factious ; they ask — that the youth of the nation may have just liberty as well as the elder . if they be engaged in the universities , and their liberties there cut off in their beginning , they cannot afterwards be free , &c. note vii . to see the providence of these good mens consciences ! their care extends as well to those that never took the covenant , and looks still forward , to the scruples of the yet unborn . what work this motly would soon make in the universities , let any sober man imagine : when every stubborn , and vntutor'd boy shall have the freedome to controul , and over-rule the orders of his mother . the streams must needs be foul that flow from a corrupted fountain . just such another project was that of the long house of commons ; — i mean their offer of freedome to all prentices that would leave their trades , and serve the ( pretended ) parliament . that liberty may start a faction , but hardly settle a religion . what publick peace can be expected ; when the schools of vnity and order are become a nurcery of schisme ? but these are men will take no nay ; for if his majesty denies them , marque the end on 't . should we lose the opportunity of our desired reconciliation and union , it astonisheth us to foresee what doleful effects our divisions would produce , which we will not so much as mention in particular , lest our words should be misunderstood . and seeing all this may be safely and easily prevented , we humbly beseech the lord in mercy to vouchsafe to your majesty , an heart to discern aright of time and iudgement . ] note . viii . blesse us from a gun ! should we lose the opportunity ? and then their prayer at last ; that his majesty may [ discern aright of time , &c. ] certainly these folks would have said to the king — [ while it is called to day harden not your heart ] but that 't is common-prayer . or do they dream themselves at work again with the poor cavaliers ? and mean , that if his majesty come not in by such a time , he is not to be admitted to his composition ? are these the men of reverence that must teach us maners toward god almighty , and are yet to learn it themselves towards his vicegerent ? he that makes any thing form the collation , of [ opportunity , ] and [ time , ] but a cautionary menace ; — let him lend me his spectacles . but the coherence cleers it , should we lose ( say they ) the opportunity of our desired reconciliation , and union . ] must it be now , or never then ? and their own way , or none ? is it not reconciliation , if they return to the church ? and vnity if they agree with it ? a child runs from his mother , and cries they are fall'n out . they cannot comply with ceremonies : — nor the church with schisme . well ; but put the case they lose this opportunity , then forsooth [ it astonishes us ( they say ) to foresee what doleful effects our divisions would produce . ] just so did peters foresee the death of the late king : — iudas ; the betraying of our saviour ; and so did i my self foresee the printing of this paper , just as these gentlemen foresee confusion ; or as men commonly foresee eating when they are hungry . if the foresight ( indeed ) astonishes them ; the prospect cannot but be dreadful : for onely hell transcends those horrours which these bold men have beheld with pleasure ; and in good truth , that may be it : for he that has murther , and rebellion at his back , does commonly phansy fire and brimstone before him . these holy , and fastidious scrupulists ; — these same spiritual surgeons , that live by dressing wounds of their own making ; — must understand , we have some skill in probing of a conscience , too . if they are mortify'd throughout , that 's not our fault ; but if they have any feeling left , wee 'll quicken it . now leaving them to their astonishments , wee 'll to the foreseen product of our divisions , [ doleful effects , ] they say . they prophet ionas his [ yes within forty days — ] had scarce a sadder sound . it may be any thing : — war , another covenant ; famine , sequestration ; truce-breaking , decimation : in fine , any thing , and now at last we are left in the dark to grope it out . doleful effects ; ( they say ) which we will not so much as mention in particular , lest our words should be misunderstood . these good men are wonderfully put to 't for want of expression ; the thing would imply mutiny , and they are afraid it should be taken for treason . no honest apprehension could in their case be dangerous . what hazzard of mis-construction were it , to mention any trouble of mind imaginable ? but if it tends to mischief of action , that may prove perilous indeed . more gunning , beyond controversie , and their sagacities smell the pouder . the people will rebell they think ; that 's english , and the truth they are loth to speak . to lay their souls as naked now as their bodies came into the world , i shall here prove , ( or i deceive my self ) that these people are the betrayers of the publique peace : aud of the office of their ministry . if they fore-see any seditious consequence likely to arise from his majesties refusal : why do they not rather in private supplicate the king to grant , and in publique , charme the people to submit ; then so to plead , and iustifie the disagreement to the king , that their arguments , and importunities may be overheard by the people ? they first and openly avow the popular cause , and shake the head then at the danger of it : giving a double encouragement to the multitude , as well from the equity of the matter , as from the strength of the party . upon the whole , what are their libellous , and creeping night-works , but poysonous calumnies against the king ; and mean , incensing flatteries toward the people ? or in a word , sneaking complaints , as if his sacred majesty would not grant , what with conseience , honour , and safety he cannot deny ? whereas the sun 's not clearer , then the pure contrary . for ; the king denies them nothing , but what with conscience , honour , and safety , he cannot grant . they demand presbytery , that is ; the confused exercise of it , and liberty to the minister of praying at pleasure : which being admitted , makes divine service but a spiritual scuffle ; the one half of the congregation praying for that which the other curses . against this proposition , his majesty stands engaged by oath , honour , and iudgement : being perswaded in his reason , and obliged by the other two. they pretend next , the continuing virtue of their covenant ; ( which never had any ) wherein his majesty can hardly gratify them , without blasting the glory of his blessed fathers memory : the iustice of his cause , and without shaking the foundation of his imperial title . their reasons , i have un-reason'd already , and when the nameless divines of the church invisible , shall vouchsafe their answer , i shall dispose my self to receive it . but nothing can be pleasanter then to hear them talk of their cousins the people . ( by britannicus his leave ) alas ! their sowrness of discipline , and the peoples freedome of constitution are fire and water . the people may endure to hear them talk of liberty , but the exercise of their tyranny is intolerable . to have every parish haunted with a phantome ; — every church turned into a house of correction ; — and one man excommunicated for a walk upon the lords-day , while another is canoniz'd for a murther . i do not plead for impunity of sinners , but for a pious differencing of matters disputable from crying sins : for impartiality in the pulpit , and charity to all men : — for preaching damnation to those that resist , as well as caution to those that are to obey . the expedient to prevent these mischiefs , is a synodical government ; wherein they beseech the lord in mercy to vouchsafe to his majesty an heart to discern aright of time , and judgement . ] this is , in plainer termes ; to tell the king , that 't is his best course to make use of a seasonable offer . let this suffice for their proposals . some three or four days after the publishing of these above-mention'd proposals , out comes a single sheet , in form of a petition to his majesty , from the commissioned ministers . 't is likely that this was drawn from them by a general rumour then current , of a severe declaration already in the press against their other pamphlets : for having so notoriously overshot themselves in the rest , they mend the matter in this , by giving the same thing a fairer dress . [ a ] if we should sin against god ( say they ) because wee are commanded , who shall answer for us , or save us from his iustice ? and we humbly crave , that it may be no just gravamen of our dissent , that thereby we suppose superiours may erre , seeing it is but supposing them to be men not yet in heaven . ] and again , [ b ] we know that conscientious men will not consent to the practice of things in their iudgement vnlawful , &c. ] note ix . [ a ] saint augustine resolves this point exceeding well ; reum regem facit ( says he ) iniquitas imperandi , innocentem subditum ordo serviendi ] let the governour accompt for an unjust command , but the order of obedience saves the subject harmless . this must be understood of matters not simply wicked . where we doubt , on the one hand , and are sure on the other , beyond question , the surest side is best . we are sure that we are to obey , if the thing be not vnlawful , and we are not sure that the thing is unlawful . i must but touch upon this ; if the government offend some particular persons , 't is hard they cannot agree , but let those particulars march off : for they offend the government ▪ and it is better , that some suffer by an imposition , then all by a rebellion . they offer to dispute ; and then they pass for mighty men with the people . but what 's the question ? onely forsooth , whether i think this , or that lawful : and if i say , i do , it is so ; and no matter what the law says to the contrary . what i believe , binds me ; and every man being free to pretend what belief he pleases , every man's private humour becomes a law. they argue , thar superiours may erre . they may so ; but theit errours are no forfeiture of their superiority . cannot inferiours erre too ? so that their own claim brings the issue of this strife but to a drawn battle . when subjects question the proceedings of their governours ; they do not so much tax their mistakes , as vsurp their authority ; and for some slip perhaps in the exercise of government destroy the order of it . [ b ] we know that conscientious men will not consent , &c. ] they borrow here , the apostles rhetorique . [ king agrippa believest thou the prophets ? i know that thou believest . ] they seem to take for granted , what they are now endeavouring to perswade them to . these are but hints to the common-people , to say their consciences cannot submit to the law , and then there 's a party made against the king. soon after the publishing of their petition for peace , came forth a pretended accompt of all the proceedings betwixt the commissioned divines concerning the liturgy . not to insist upon the weakness of their reasoning , i shall onely produce one mistake of memory , ( i had like to have given it a worse name . ) the bishops urge , that [ while the liturgy was duly observ'd , we liv'd in peace , since that was laid aside ] — the contrary . now bless the modesty of the replicants . but really hath liberty to forbear , produced such divisions as you mention ? the licence , or connivence that was granted to haeretiques , apostates , and foul-mouth'd raylers against the scripture , ministry , and all god's ordinances indeed bred confusions in the land. note x. vvould not this scandalous recltal of their old forgeries against the government : — this re-charge of our late gratious soveraign : and imputation of the late war to the king's party , ( for there their malice fixes it ) make a man lay the very roots of the rebellion naked ; and trace the project up to the very dore of the reforming conclave ? nota magis nulli domus est sua , quam mihi , &c. do not we know the scotch cabale , and the confederate english ; the pack that hunted the earl of strafford ? yes , and the beagles too , that bayted the arch-bishop . [ but really , hath liberty to forbear produced such divisions ? &c. ] goodly , goodly ! your reverences are gamesome : yes , really it has . are not knaves and fools the greater part of the world ? and in the state of freedome , they require , those are the men we make our governours . without this liberty of freedome , where had been their separate assemblies ? their seditious conventicles ; their anti-episcopal lectures , and without these , their desolating reformation ? were we not in the high-way to vnity , when churches were turn'd into stables , and houses of infamy supplyed the place of churches ? when peters was fooling in one pulpit , marshall denouncing in another : and when the now-pastor of brainford threw the very fire-brand of the rebellion into the kings coach ; that execrable pamphlet , [ to your tents o israe 〈…〉 but the reformers assign our breaches to another cause . [ the licence or connivence that was granted to haeretiques , apostates &c. — ] when will these mens mouths be sweet again , after so foul a calumny ? nay more ; the very crimes they charge upon the government , in a high measure , they themselves were guilty of . liberty of conscience was their first clamour , a notion which included all sects and heresies imaginable , whereof , great use was made against the king. but notwithstanding the prodigious , and blasphemous opinions , then rise , and crying , both in their conventieles and pulpits ; all passed for gospel in the godly party : for unity in the war was their business , not vnity in religion : and it was safer to deny the trinity , then to refuse the covenant . the bare rehearsal of their monstrous tenents would make a man tremble . there were among them that deny'd the authority of the scriptures , — the use of the old testament , — the immortality of the soul , — the trinity in vnity . that affirmed the soul to be of the essence of god , &c. — and a world of other impious positions they held , such as either the devil , or distemper suggested to them . the presbyterians were pleas'd to 〈◊〉 these phanatiques , at first more needful to their design , then scandalous to their profession ; preferring at any time an ordinance of the two houses , to the obligation of the two tables . and so they scap'd , not onely with impunity , but encouragement ; till the declining of the royal party , and the encrease of these wild libertines , put the kirk-faction upon other thoughts : which were , having now master'd the kings forces , how to cast off the independent party , by whose assistance they had done the work . they began now to open their eyes , and to perceive , that what they call'd gospel-profession while they needed them , was become gross haeresie , when they had done with them : and that gods people in the beginning , were schismatiques in the conclusion . what is become now of the liberty of conscience these faithless creatures promised to all that sided with them ? see the ministers letter from sion-house to the assembly in . toleration of independents , as unseasonable so unreasonable . first , not establish'd in any christian state by the civil magistrate . secondly , it consists not with presbytery . thirdly , if that ; then all sectaries must be tolerated . ] again ; such a toleration is utterly repugnant , and inconsistent with the solemn league and covenant for reformation . ] see bayly's disswasive from the errours of the times in his dedicatory . printed in . liberty of conscience , and toleration of all or any religion , is so prodigious an impiety , that this religious parliament cannot but abhor the very naming of it . the whole faction sing the same song , of liberty , when they are rising , and non-toleration when they are vp : and they are now upon their first concern ; they plead in pretence for all the adversaries of our church-order , but they propose to set up onely for themselves . this is a point worthy a strict enquiry , and wee 'll sift it throughly , in that which follows . bvt it is to us matter of admiration to observe ( clean contrary to your intimation ) how little discord there was in prayer , and other parts of worship , among all the churches throughout the three nations , that agreed in doctrine , and forbore the liturgy . it is wonderful to us in the review to consider , with what love , and peace , and concord , they all spake the same things , that were tyed to no from of words , even those that differed in some points of discipline , even to a withdrawing from local communion with us , yet strangely agreed with us in worship . ] note . xi . acutely , and unanswerably argued ; those churches that agreed , did agree , wherein they agreed . the bishops inferr the expedience of restoring the common-prayer , from the divisions which have ensu'd upon forsaking it . nay rather ; ( reply the presbyterians ) the licence given to apostates , haeretiques , and the like , caused those divisions , &c. whereas those that forbore the liturgy , and agreed in doctrine , were unamimous to a miracle . where lies the wonder , if those that agreed in doctrine , differ'd not much in other matters , when there was nothing else for them to differ upon ? or what answer is it to an objection that there were great and many divisions , to say that there were some agreements ? and those agreements were no other neither then a conspiracy . the question is , what was the effect of that popular defection from the practice of the church ? was it not haeresie , and rebellion ? nor is it possible it should be other ; for a general freedome is but a licentious combination against a regulating and limiting order . but the wonderful love , peace , and concord that was among those that were tied to no form of words ! ] — inter so convenit vrsis ] they did in truth agree , to catch the prey , but not to share it : — they lov'd the independency , but they hated the independent : or with doctor donn ; the one was con●ent the other should be damn'd , but loth he should govern . since these gentlemen are pleas'd to boast the vnity of that party that forbore the liturgy ; wee 'll confer notes with their great friend mr. edwards upon the question ; and first wee 'll see what pretious instruments these tender-conscienc'd men made use of , as the conjunct promoters of a reformation . wee 'll then enquire , upon their subdivision , how they agreed among themselves . certain opinions frequent among the godly party ( falsly so called . ) that the scriptures are insufficient , and uncertain . that god is the author of sin : not of the action onely , but of the sinfulness it self . that the magistrate ought not to punish any man for denying of a god : if his conscience be so perswaded . that every creature is god : an efflux only from god , and shall return to him . that there is but one person in the divine nature . that christ came onely to witness and declare the love of god , not to procure it . that the least truth is of more worth then iesus christ himself . that the doctrine of repentance is a soul destroying doctrine . that 't is as possible for christ himself to sin , as for a child of god to sin . that the moral law is of no use at all to beleevers . that peters trouble after the denial of his master , issued onely from the weakness of his faith. that infants rise not again . the same author tells us in the second part of gangraena , of a sectary pleading for a toleration of witches , which he follows , with a recital of instances in several kinds , the foulest , and the most impious , imaginable . let these suffice out of that rabble of infamous collections , to shew the blessed effects of the presbyterian reformation . if it be objected , that these opinions no way concern the presbyterian party . they are not charg'd with the belief of these heresies , but with the encouragement and protection of them , for they grew up and spread under their government . [ all of them being vented and broached within these four years last pact , yea most of them within these two last years and less ; ] ( this was in . and more especally ( says the same author in the page following ) in london , and the counties adjacent , in the parliaments quarters , in their armies , and garison towns , not maintained by persons at oxford , &c. for then it had not been so much to us ; ] — but [ in thee london , in thee associate counties , in thee armies , and that after a solemn covenant to extirpate heresies , and schismes , are found such and such errours , blasphemous opinions , strange practices , &c. — ] nor were the sectaries onely let alone , and suffered , but highly respected , preferred , &c. — ] nay , says our author ; the independents were but few ; and other sectaries a small number , in the first and second year of this parliament , some half a score or dozen ministers , three or four hundred people , the presbyterians gave them the right hand of fellowship , admitted them to their meetings , opened their pulpit dores unto them , shewed all brotherly respect of love and kindness to them , even more then to must of their own way , condescending to such a motion , as to forbear praying , and printing against their opinions and way ; making them ( who were so small and inconsiderable a party ) as it were an equal party , putting them into the ballance with themselves ; they appeared not to hinder their being chosen to be general lecturers for this city , in several great churches ; and as at first , so all along , they have been tender and respectful of them , in assembly , city , and in all cases suffering them to grow up to thousands , &c. ] these are the words of a profest champion of the cause ; a bitter adversary he was to independents , and to say no worse ; he was a presbyterian to bishops . as he hath stated the case , it was the presbyterians , not the bishops , that licensed heretiques , apostates , and foulmouth'd raylers against the scripture , ministry , and all gods ordinances ; — ] and the forbearance of the liturgy , was the first step toward this horrible confusion . qui non prohibet , cum potest , iubet . he that permits , commands ; when he might fairly hinder . the sectaries were but few , he says , at the beginning of the war , till they were nurs'd , and cherish'd by the presbyterians ; so that it seem's , 't was their indulgence wrought our mischief , and not episcopal connivance . in truth that thing they called the cause , was but the sink of the whole nation : — the common receptacle of lewd , factious , and foul humours . the government was their grand aversion ; and next to king and church , they hated one another . the divines , preach'd , and printed up the quarrel ; the brutish multitude maintain'd it : which kind of combination is rarely phansi'd by sir francis bacon , in these words . libels against bishops , and ecclesiastical dignities , calling in the people to their aid , are a kind of intelligence betwixt incendiaries , and robbers ; the one to fire the house , the other to rifle it . ] we come now to the wonderful love , peace , and concord , of those people that were tyed to no form of words , &c. ] and first the kindness of the presbyterians to their colleagues the independents . the sectaries agree with iulian the apostate , gangrene , p. . the sectaries are libertines and atheists , p. . ] unclean , incestuous , p. . ] drunkards , p. . ] sabbath-breakers , deceivers , p. . ] guilty of gross lying , slandering , iugling , falsifying their words and promises : guilty of excessive pride and boasting , pag. ] — of insufferable insolencies , horrible affronts to authority , and of strange outrages , pag. . ] there never was a more hypocritical , false dissembling , cunning generation in england , then many of the grandees of our sectaries . — they incourage , protect , and cry up for saints , sons of belial , and the vilest of men , p. . ] gangraena d part , . these imputations being attended with publique , and notorious proofs : and this subject being at that time the common theme of the presbyterian party ; enough is said to shew their kindness to the sectaries ; wee 'll now to the other side , and manifest that there was no love lost betwixt them . an anabaptist said that he hoped to see heaven and earth on fire before presbytery should be settled . ] another sectary , that he hoped to see the presbytery as much troden under foot as the bishops are . gangr . p. . ] the national covenant is a double fac'd covenant , the greatest make-bate and snare , that ever the devil , and the clergy his agents , cast in among honest men in england in our age . gangraena , d . part , pag. . the presbyterian government is antichristian , a limb of antichrist , tyrannical , lordly , cruel , a worse bondage then under the prelates , a bondage under task-masters as the israelites in egypt , ibid. . the assembly is antichristian , romish , bloudy , the plagues and pestes of the kingdome , baals priests , diviners , southsayers , ibid. p. . the seed of god in this nation , has had two capital enemies , the romish-papacy , and the scotch-presbytery . sterry , englands deliverance , p. . behold the harmony of the non-conformists : the wonderful agreement of the with-drawers from local communion with us . ] but the reformers argue learnedly , that if we tell them of those that differ from them in doctrine , and are not of them , it is as impertinent to the point of their own agreement in worship , as to tell them of the papists . ] marque the insipid flatness of this evasion . if they differ , they do not agree ; and if they agree , they do not differ . have not the independent schismatiques the same pretence , as well as the presbyterian ? we urge that all the factions were of a party , not all of an opinion ; and that the independent heresies were hatch'd under the kirk-schismatiques wing . this we have prov'd , and now , to a conclusion . wheresoever the two factions close , there 's a design upon the civil power ; for their principles are inconciliable , save by the stronger malice they bear to the government , then to each other . how great a madness is it then for those people to unite against the publique ? when they are sure either to fall in the attempt , or at the most , not to stand firm long after it ! for whensoever they break , ( and break they must ) 't is but a little patience till they are i● , and the third party gives the law to both , turning the scale at pleasure . but what a vayles it to offer light to those that shut their eyes , or reason to a man that dares not hearken to it ? 't is with notorious sinners as with men much in debt , they had rather break then come to an account : — rather run headlong the direct rote to hell , then pass the purgatory of a repentance . it is a remarkable saying of sir francis bacon , that the great atheists indeed are hypocrites , which are ever handling holy things , but without feeling . ] such are the people we have to deal with . witness their seditious zeal ; — their wrested allegations ; — their neglected vows , and d●ring scruples . no wonder then at their incorrigible hardness and impenitence . david , ( we find ) repented his adultery and murther ; manasseh , his idolatry ; saint peter , the denial of his master ; saint paul , the persecution of the church , &c. — but not one precedent in the whole bible of a repentant and converted hypocrite . lord , i am not as other men are , says the pharisee : the congregation is holy , every one of them , and the lord is among them , ( cry the sons of korah . ) oh that i were made iudge it the land , ( says absolom ) that i might do every man justice ! ] but what became of these people ? he in the parable was not justified ; — the earth opened her mouth upon the korites ; — and the smooth advocate for the peoples liberties was hang'd upon an oak . wherefore beware of the leaven of the pharisees , which is hypocrisie . nor is this crime more fatal to the person than to the publick ; those that are tainted with it , being not one jot better citizens or subjects , than they are christians : two or three are enough to infect a parish , and half a dozen popular hypocrites will make a shift to embroyle a nation . it is not credible , how greedily the heedless vulgar swallow down any hook baited with forms of godliness , especially when they themselves are taken in fo● sharers in the work , and made the iudges of the controversie . then they begin to talk of the righteous scepter , and of subjecting the nations to the rule of the holy ordinance , abundantly supplying with revelation their want of common reason . they ( forsooth ) must be conferr'd with about church-government , and delinquents , baals priests , and the high places , which way to carry on the cause of the lamb ; against the kingdomes of this world , and the powers of darkness . when once the poyson of this canker'd zeal comes to diffuse it self , and seize the mass and humour of the people ; who can express in words , or without horror think upon the blasphemies , treasons , murthers , heart-burnings , and consusions that ensue upon it : we shall not need to ransack forreign stories , or past ages , for sad and dismal instances ; this little spot of england and our own memories will furnish us . those that are struck with this distemper , take fancy for inspiration , their very dreams for divine advertisements , and the impulse of a besotted melancholy for the direction of the holy spirit . they fashion to themselves strange uncouth notions of the diety , entring into a familiarity with heaven ; and in this elevation of spiritual pride and dotage , having , as they imagine , the almighty on their side , and the eternal wisdome for their counsellour ; they accompt ▪ human reason a ridiculous thing , and laugh at the authority and power of princes . so many of them as agree to oppose the right , are called the saints ; the earth is their inheritance , and that which we stile theft or plunder , is but with them taking possession of their birth-right . in order to their ends they reckon no violence unlawful . princes are murthered for the glory of god , and the most barbarous mischiefs that fire and sword can bring upon a people , they term a reformation . their combinations against law and order are ( in the language of the consistory ) a holy covenanting with their god ; and all their actings ( tho' never so irreverend and impetuous ) onely the gentle motions of the spirit . these are the pious arts that take and lead the multitude — the simple and the factious , together with such male-contents as are by guilt , disgrace , or poverty , prepared for lewdness . and this hath been the constant method of our devout patriots , who with gods glory and christian liberty still in their mouths , laid the foundation of our ruine in hypocrisie . the word belongs to the stage , and in that sense , to some of our reformers ; a great part of whose pulpit-work it is , by feigned , and forc'd passions in themselves , to stir up true affections in their hearers ; making the auditory feel the griefs the speaker does but counterfeit . do we not see familiarly , that a sad tale upon the stage , makes the people cry in the pit ? and yet we know , that he that plays cesar murther'd in the senate , is but some droll - comoedian behind the hanging . i thought to have ended here , but one note more shall do my business , and theirs too , or i mightily mistake my self . the church judgeth not of things undiscovered : non esse & non apparere , are all one as to our judgement , we conclude not peremptorily , because we pretend not here to infallibility . as we are not sure that any man is truly penitent , that we give the sacrament to , so we are not sure that any man dyeth impenitently . but we must use those as penitent , that seem so to reason , judging by ordinary means , and so must we judge those as impenitent that have declared their sin , and never declared their repentance . ] note . xii . this point will be the death of the [ invaletudinary ] ministers , ( as our ciceronians ) and they might ten times better have indured ( by reading the office of burial , at the grave ) to expose their tender bodies to the excessively refrigerating air : ( another elegance ) which imposition they do not understand to be a sign of the right and ingenuine spirit of religion ) sure it rains soloecismes : three in the third part of a page . now to the churches faculty , and power of iudgement , according to the strictnesse of their own rule . not to appear , and not to bee , are the same thing , as to the iudgement of the church — and those are to be judged impenitents , that have declared their sin , and never declared their repentance . and that , in words onely , will not suffice neither ; for ( say our reformers ) it must be practice first , that must make words credible , when the person by perfidiousness hath forfeited his credit . ] they press further likewise , that according to his majesties declaration of octob. . . scandalous offenders are not to be admitted to the holy communion till they have openly declared themselves to have truly repented , and amended their former naughty lives , &c. ] now try the self-condemners by their own law. where 's their repentance for putting gods name , to the devil's commission ? under the form of a religious vow , couching an execrable league of violence , against their prince , the law , their country . where 's their repentance , for the souls they have damn'd by their seditious doctrine ? the bloud they have made the people spill , by their incentives to the war ? — those schismes and heresies , which they have given us in exchange for an apostolical order , and evangelical truths ; under the colour of a gospel-reformation . where is the practice ( they prescribe ) of their obedience ? their open retractations and amendments ? their sins as publique as the day ; but where 's their penitence ? these gentlemen must justifie the war ; or by the method of their own discipline , be excluded the communion of the church . but they 're so far from that , they claim a right of government . acts of parliament must submit to their authority : they put a bar to the kings power in matters indifferent ; and just as the last war began , are they now tampering to procure another . i had some thoughts of a reply upon their exceptions against the liturgy : but truly for the common-people sake , rather then for their own ; for i think them much more capable of a confutation then worthy of it . at present , i am given to understand , that there is more honour meant them , then they deserve ; and i shall wait the issue of it from a better hand . my frequency of writing may perswade some , that i 'me in love with scribbling : but what i now do , is no more then what i have ever done , when i believ'd my duty call'd me to it . and having done the same thing formerly , and oftener , at a time when rationally i could not expect any other reward then a halter : i think there are some people that believe i write for a halter , still , and have amind to save my longing . i know how i am misrepresented ; which , if i had any thing to lose , but what i 'me weary of , perhaps would trouble me . but soberly , ( since so it is ) here i declare , i do not ask the abatement of the strictest rigour of any law , either humane , or divine , in what concerns his majesty . but betwixt some , perchance from whom i have not deserv'd ill , and others , from whom i have no great ambition , to receive much kindness , my doings i perceive are commented upon , and much mistaken . to these discourtisies , i shall onely oppose this word . let the world renounce me , when they find me either less innocent , then i say i am ; or less dutiful , then i have been . mala opinio benè parta delectat . sen. ep. finis . notes, typically marginal, from the original text notes for div a -e the reformers charge . they invade the kings authority . proposals pag. . pag. . pag. . a miserable shift . the covenant not binding . amesius . de consc. lib. . q. . sauls case examined . the case of zedekiah . jerem. . god made the covenant . the covenant it self . zedekiahs covenant . and revolt . for the breach he is punish'd . the case does not hold . the very case . ezek. . ezek. . . a presbyterian oracle . the covenant an abjuring oath . a thorough reformation . in their places and callings . quere . an affront to the parliament . the reformers tenderness touching oathes . the boldness of the faction . their weakness . ☜ loyalty made death , accordi●● to the c●venant w. i. a tast of the reforming spirit . the kings murder justified . ☞ g. c. ☜ vers . . of chap. . chap. . v. . the application . pag . the covenant reviv'd . sedition . a matter of nothing . the sense of the covenant . proposals pag. . proposals pag. . a menace . the reformers foresight . ☞ the faction laid open . seditious . calumnious . presbytery will never down with the people . page . page . the safe way is best . the divines account p. ● . liberty of conscience . the divines account p. . edward's gangraena , p. . pag. . pag. . pag. . ibid. pag. . pag. . pag. . ibid. ibid. pag. . pag. . pag. ● ▪ gangraena , pag. . heresies the spawn of presbytery . gangr . pag. . ☜ the presbyterians nourished the sectaries at first . the presbyterians love to the independ . the sectaries love to the presbyterians . divines account pag. . conveniant in tertio . hypocr . impenitent . luk. . . num. . . sam. . . luk. . . hypocr . dangerous to the publick . phanaticisme . the divines account p. . the elegancies of the learned . publique worship pag. . exceptions , p. . self-condemners . a true representation of presbyterian government wherein a short and clear account is given of the principles of them that owne it, the common objections against it answered, and some other things opened that concern it in the present circumstances / by a friend to that interest. rule, gilbert, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a true representation of presbyterian government wherein a short and clear account is given of the principles of them that owne it, the common objections against it answered, and some other things opened that concern it in the present circumstances / by a friend to that interest. rule, gilbert, ?- . p. printed at the society of stationers printing house ... for george mosman, edinburgh : . "licensed aprile the th, ."-- colophon. attributed by wing to gilbert rule. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterian church. presbyterianism -- apologetic works. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a true representation of presbyterian government wherein a short and clear account is given of the principles of them that owne it . the common objections against it answered , and some other things opened that concern it in the present circumstances . by a friend to that interest . edinburgh , printed at the society of stationers printing house in harts-close over against the trone church , for george mosman bookseller in the parliament-close , anno dom . a true representation of presbyterian government . that any of the truths or ordinances of god should need an apology to be made for them , should be for a lamentation : for it proceedeth either from the ignorance or perverseness of men. the principles , and way of presbyterians , have undergone the common fate of other of the parts of that religion that christ hath taught : it is the sect every where spoken against ; and there hath been no small stir about that way : and this hath proceeded partly from the enmity against that curb of mens lusts , and enormities that is in ungodly men : and partly , from want of knowledge of that way , which even they may be under , whose studies and thoughts are imployed about things of another nature , and not about these matters , though they be otherwise knowing and thinking men : or from prejudice that their interest may fill them with , to the hiding of truth in this , from their eyes ; wherefore we think it our duty to endeavour the vindication of this our profession , ( with as much brevity and clearness as we can attain ) by first giving a plain account of what we hold . dly , taking off the most material objections , and these that are most common , or reproaches that are used against us ; for we have to do not only with men otherwise sober and judicious , who differ from us : but with many whose temper , practices , and designs ; are not such as becometh the gospel . we desire as to approve our selves to our blessed lord and master jesus christ ; so to satisfy the minds of all inquirers after truth , but especially to stand right in the opinion of his majesty , our gracious soveraign , of his grace the kings high commissioner , and of the noble , and honourable estates of parliament ; who we hope , as nursing fathers to the church , will own us in those ways that the lord owneth us in . our principles we lay down in a few propositions . f●rst . we own christ the mediator , as the only head over , and lawgiver , to his church ; and we disown any visible governing head over the church , however pretending to act in subordination to him : because we know none that he hath given such commission to . dly . christ as head of the church hath given forth laws , whereby the affairs of his house should be managed ; and hath not left any nomothetick power in the church to make laws for her self ( her work being to declare and execute the laws of christ ) and the laws of the magistrate are not to appoint new ordinances , or officers in the church ; though he ought to give his civil sanction to what christ hath appointed ; and may make laws about these things that are external to the church , that is , which are common to her with other societies . dly . christ hath appointed officers in his house , and declared , how they should be qualified , and what should be their work : as in the beginning of the gospel , he was pleased to appoint several extraordinary and temporary officers , that were immediately called and extraordinarily gifted by himself , as apostles , prophets and evangelists , &c. the apostles by divine direction , did immediately choose some by themselves for itinerant work ( either from amongst the ordinary , or extraordinary officers of the church ) to exercise hic & nunc . their extraordinary power ; ( which officers we commonly call evangelists ) so we do not find that he appointed any ordinary and perpetual officers , except elders , ( called also bishops ) and deacons . phil . of these elders some were to rule the church , and also to teach her , heb . . others only to rule , tim. . . which also was the practice of the first antiquity , and it s desuerude complained of by ambrose in the end of the fourth century : and there are few of the fathers in the first three centuries , but they mention sentores ecclesiae , that represented the people in the government of the church with the ministers . ly how the officers of gods house should be qualified , is at length set down , tim. . . under the name of bishops ( which was the name of all church rulers ) and deacons , and tit. . . ly . their work is fully set down , both negatively , that they should not be intangled with worldly affairs , tim. . where having mentioned ordination of ministers vers . he requireth them , vers , and . as souldiers to endure hardness , and to be abstracted from worldly business , which is to be understood , as much as their necessity doth permit . also positively it is told us in general , that they are directed in this tim. . , and particular directions are given about preaching , and that in all the parts of it , tim. . , . censures , cor. . . thess. . . ordination , tim . . ii tim. . . ly . in all these , ministers and elders have no lordly authority over the people , but must act as christs servants , and theirs , ( in order to their salvation ) pet. . . cor. . . yet they have real and proper ( though ministerial ) authority under christ. ly . it is not only of divine authority natural ; that there be a government in the church ( anarchy and confusion in any society being contrary to the dictates of natural reason ) but the lord jesus hath positively revealed his will in this : he having expresly committed the keyes of the kingdom of heaven to his servants , and that for binding and loosing ; retaining , and remitting of sins : the authoratative inflicting of censures , whereby the man is declared to be free from guilt , and that his sin is pardoned so far as men can discern . ly . what should be the species of this government is not left indifferent to men ( whether the magistrate or the church ) to chuse , but is determined by christ and revealed in the new testament : in that he hath appointed what officers should be in his house , how they should be chosen and authorized , viz. by election and ordination : what should be their qualifications and work : how they should manage their work , and rule the church in common : that the apostles committed the ordination of ministers to the presbytery , tim . . and the censures of the church to a community , cor , cor. . and not to one person , even in their own time ; is an unanswerable argument for this ; their example being declarative of the mind of god , where no peculiar reason appeareth for their action . ly . this government the lord hath not committed to magistrates , who have no power to ordain , nor deprive ministers , or elders ; nor to excommunicate , or to relax from that sentence : nor to administer , or manage any part of that work that is peculiar to the church , as it is a religious society ; nor to appoint how the church should be governed : but he hath committed it to the church guides . ministers and ruling elders ; for to them are all the directions about it given in the word , not to the magistrates ; they are to give an account of it . heb. . they did manage it for diverse hundreds of years , when there was no magistrate that did own , or countenance christianity : and there is no hint in scripture , nor principle of reason that can evince , that this power should devolve into the hands of the magistrate , when he should become christian ; neither are any directions given to the magistrate how he should administer any of the ordinances of christ. ly . yet we own the civil magistrate as nursing father of the church and custos utriusque tabulae legis upon which account he is not only to provide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the church , and to procure her peace and unity by all good means ( as repressing of heresie , schism , and other disorders , wherein he is to use a judgement of discretion ; and not blindly to execute the sentence of the church ) but also may require all the officers and members of the church to do what is their duty : and that he may ( when the case requireth ) convocat synods , and indict times of fasting and thanskgiving : though for these we assert an intrinsick power in the church ; to which that of the magistrate is not privative but cumulative : for we maintain a twofold kingdom of christ , one , as god over all men , in which the magistrate is his vicegerent ; another as mediator over the church as such , in which he hath deputed no magistratical , but only ministerial power : we hold also , that the persons and actions of church-men are subject to the civil magistrate , and that they may be punish'd when they transgress the laws . ly . this ministerial governing power in the church , the lord hath not committed to all the members ; nor to all the males thereof : but hath made a manifest distinction between rulers and ruled , in the scriptures mentioned already . ly . the lord hath equally intrusted all his servants the ministers , not only with the power of dispensing the word , and sacraments , but also with the power of governing the church : which by his appointment , and acoording to the practice of the first and best ages of the churches , ought to be , and was done in common by ministers acting in parity , and not by a single prelate set over the rest . this is accknowledged by most , and the most eminent of our prelatick brethren : and must be so by all of them who do not plead for a divine right of episcopacy . besides that , neither names , directions , or reproofs given to church guides in scripture , do import any such imparity of power , nor is their any footstep of the exercise of it in scripture ; to infer this disparity of power from that of the apostles , is most inconsequential : they being universal , extraordinary , unfixed , and temporary officers ; whom the lord immediatly called , and abrogated their office with their death ; in that he neither called others to succeed in that power , nor gave any hint that it should be done by the church . it is as if one should say the church was once governed monarchically by a visible head ( viz. while christ was on earth ) ergo , it should be so still : which no protestant will aver . the argument in timothy and titus is of the same kidney , they being extraordinary and unfixed officers , and so no precedent for after times . neither can any argument be drawn from the angels of the churches ; words not being often used properly in that mystical book ; and we know that theologia symbolica non est argumentativa . besides that the angel of thyatyra was certainly a community , being spoken to in the plural number . revel . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there being no disparity of power amongst ministers , by christs grant of power to them : no man can make this disparity by setting one over the rest : neither can they devolve their power on one of themselves . for christ hath given no such warrant to men to dispose of his ordinance as they see fit . and power being delegated to them by him , they cannot so commit it to another to exercise it for them , as to deprive themselves of it . also , it being not a license only , but a trust , of which they must give an account , they must perform the work by themselves , as they will be answerable . but we must contract , not being now disputing , but asserting what we shall be ready to defend as occasion shall be offered . we assert presbyterial government to be so of divine right as we can make no composition with men about it ( though none shall be more condescending to them that are otherwise minded in what is consistant with truth and necessary duty then we . yet it is not alike so in all the parts of it . for some parts of it are of christs institution ; as the officers of the church the laws , and censures of it . and others of the dictates of natural reason ( which is also a beam of divine light ) as that there be a government and meeting , for managing of it ; that one preside in them , that lesser and greater parts of the church had their meetings , as congregational , classical , provincial , and national assemblies for government ; that there be a subordination and appeals amongst these . to require positive assertions of scripture warranting every one of these ( though there want not scripture examples and other hints to countenance severals of them ) is as unreasonable as if we should be called to bring a text to prove that we should come in to the publick assemblies cloathed and not naked : in an usual and not in an antiquat garb whether the moderator , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of rulei●g church meetings should continue for one or more diets or for how long a time is not determined by any institution of christ , not by any general dictate of natural light : yet we judge a constant moderator , highly inconvenient , and by all means to be shuned : for it he be imposed on the meeting it is an encroachment on their intrinsick power of governing themselves in such things as are peculiar to them . and though chosen by themselves , fatal ; and constant examples together with the inclinanations of men to usurpation , do shew it to have so violent tendency to lordly prelacy , as rately doeth it fail or the bad effects , nor can be expected , not to issue in it . we maintain that no church judicature ought to cognosce of affairs of state nor of mens civil rights , or interests ; except their advice should be sought by the magistrat concerning sin or duty in any such matter : as if the thing be manifestly scandalous , and evidently dangerous to the interest of religion and the souls of men. neither do they inflict any punishment save spiritual censures . their work is to enquire into , and declare controverted truths ; to censure scandalous sinners : to try and ordain ministers : to absolve the penitent , by applying the comforts of the gospel to them and such like : wherefore there is no ground of fear that they should clash , or cope with the magistrate , unless they go beyond their line ; in which case they fall under the magistrats coercive power . the way how men come into any office or power in the church , is by election of the people , which designeth the person ( in which election as in other things they are to be under the conduct and regulation of the church guides ) and ordination by laying on of the hands of the presbytery , which is the meane of communicating authority to him : and the former of these ought to preceed the latter : for we find no warrand for a ministerium vagum in the church , seeing even in times of great trouble and persecution we read of none ordained by the apostles , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the suffrages of the people . though superintendency , that is a power of inspection delegated from the church to one , used in case of necessity when a qualified minister could hardly be had in a province : he might for a time be appointed to oversee them who could do little more then read the word publickly , that is no warrant for bringing qualified ministers under that subjection in a constituted church , where there are ( through the mercy of god ) competent number of ministers . if our principle be rightly understood , we confidently hope they will sugest grounds of answer for most of the objections made against us , to the minds of the intelligent and unbyassed : yet we shall endeavour to afford some farther light this way also . it is objected ( or rather we are reproached with ) by some , that presbyterial church government is inconsistant with civil government . answ. . a simple denial is enough to stop the mouth of such bold asserters : neither hath the world yet seen any topick ( except calumnies ) whereby this could be pretended to be proved . experience proveth the contrary , civil government is advantageously managed in several of the most eminent of the reformed churches , with that discipline of christs house that we plead for . and our own land is a confounding instance that might stop the mouth of impundence it self ; wherein presbytery commenced with the reformation from popery , and continued with much peace , till an bitious men by labouring to unsettle it , did disturb , and at last overturn the state. . we have already shewed how we give to caesar that which is caesar's , and to god that which is gods ; neither can our adversaries make any power appear to be due to the magistrate , but what we allow him : indeed errastians do require for the magistrate some power that the presbyterians cannot approve of : but this is not peculiar to us , but common to all that assert a government in the church distinct from that of the state : which is the principle of papists , prelatists ( that are only such ) and independents , as well as it is ours . our obedience to magistrates in all their lawful commands , and our peaceful sufferings of unjust violence are no●●our to all that can behold us with an unprejudiced eye . and if instances can be given to the contrary , the disloyalty of some is not to be impured to all ( for what party of men hath not afforded such instances ) and where the peace was broken by men of our way ( which were but a few ) it was the fruit of such insupportable severities and hardships , as even they could not have born who blame others for that practise : as late instances do make manifest . it is next objected that presbytery and monarchy are inconsistant , no bishop , no king ; at least it is not so adapted to monarchy as pre ▪ lacy is ; and the government of the church should be so moulded as it may best sure that of the state. answ. the falshood of the assertion , and maxim , is evident from what hath been said : presbytery and monarchy have well consisted in our own land , and in france none maintaine more loyal principles towards kings then presbyterians do , who think themselves oblidged to feare god and honour the king : and were alwayes ready to obey him in the lord. 't is true they cannot give him unlimited obedience : but this is not as they are presbyterians , but as they are men of conscience , and will obey god rather than man , which i hope the objecters will not say is peculiar to presbyterians , if they do , and plead for the publick conscience ( as some of them have done ) to the laying aside the use of particular consciences in the actions that are moral , ( which is to introduce practical atheism ) they do not hurt our cause but their own . . our practice hath also been loyal in abhoring the murder of king charles the first , and in contributing the most effectual endeavours to restore his son : and in owning and submitting to a king of a contrary religion , so long as our religion and liberties were in any tolerable safety ; or the laws that were the measure of our obedience were any way regarded ; and what was then done , was not by us alone , it is boldly alledged but not proved , that the church government should be fram'd according to that of the state , for that may be various , but this is one : and was so under the old testament , though the civil government varied . 't is said that presbyterians encroach on the authority of the magistrate , by medling with state affairs . answer . our principle in this is already declared . and whatever instances of former times , this allegation may seem to be built on had their rise from statesmen taking the advice of church men in their assemblies : who sometimes gave advice contrary to the inclination of the leading men of the state : and if their zeal for a good interest led them at any time to press their advice with reasons and threatnings from the word of god : and if some excess did happen this way , the blame lay on them who gave the first rise to it . besides this when the actings of rulers have a manifest and direct tendency to lead people into sinful courses , ( such as imposing of unlawful oaths , and engaging people in a false religion ) who could be silent without unfaithfulness to god , and cruelty both to to the souls of rulers and people ? another answer may be , by retorting this argument on the prelatick clergy : do not bishops fit in the counsels , and interpose directly and formally in affairs of state , which presbyterians never pretended to . the rigidity of presbyterians is objected . answ. can any man have the brow to compare the rigidity of presbyterians , with that of either papists or prelatists , either in bearing with no dissent from their way , even in the least matters , and which themselves count indifferent , or in the bloody and cruel way of persecuting such as dissent ; by massacres , inquisitions , horrid tortures , imprisonment , fining , and strange severities : is there any thing that can be alledg'd against presbyterians that can be once compared with the persecutions that many in the west of scotland , and elsewhere , have lately endured ? yea independents cannot compare with the moderation of presbyterians ; for they ( most of them ) will not communicate with any but of their own way ; and so with none but those of their own congregation ; which is far from our way . as for anabaptists and quakers , they own none for members of the church but men of their own stamp : so that it may be on good ground said . that presbyterians are the most moderate of any party that pretend to religion . . that which men call rigidity in presbyterians is mostly against men's immoralities , that are unquestionable such : if other men be gentle to these , it may recommend them to wicked men's good liking , but will not render them acceptable to god : this strictness of discipline against scandalous sins , is injoined in scripture , and we go not beyond the bounds there set ; we rebuke such before all ; we do not punish them in their bodies or purses ; and our strictness falleth very far short of that of the primitive times ; as every one who hath read any thing of the history of the ancient church knoweth , both their catechumeni were detained from church priviledges ; and their penitents put to long and hard pennance , at another rate then any thing that we do . . wherein lyeth the regidity of our discipline ? do not our ministers deale with them who fall into scandalous sins , with all meekness and tenderness , admonishing them , laying before them the evil and danger of their way , the necessity of repentance , the hope of mercy through christ that there is to the penitent . it is our way , even where the sinner is most obstinate and rejecteth all advice , to wait for many weeks , before we proceed to excommunication , that , that dreadful sentence , if possible , may be prevented . we give publick admonition three several lords dayes , and sometimes oftner : we poure out prayers to god , not only in secret , but with the congregation as long ; that the sinner may be turned from his evil way : and after all this we use to wait patiently for the mans repentance : if he appear penitent , the sentence doth not pass against him ; and after sentence is past upon the hardned sinner , if afterward he shew any signs of repentance , how readily is he received into the church again , and we chearefully confirme our love to him and where church censures are used , it is not for worldly matters ( not paying church dues , as is the practice of some others ) not for small offences , but for gross and scandalous sins , . for their severity toward such as differ from them in principles , they think it their duty not to bear them that are evil , and to try them that say they are apostles , and are not ; they have a zeal against errour , disorders and usurpations in the church , and cannot understand how they who do not own presbyterial government , should be the managers of it : yet can use that moderation ( and resolve to do so when opportunity shall be put in their hand ) as not to deny church communion to any sober and religious person , though of a contrary sentiment to them , in these inferior points of truth . ly . another objection , is from the indiscretion of the present ministers of this way : their want of that learning , prudence , and other good parts that may fit them to manage so great a trust , as is the government of the church . answ. we know these are the diminutive thoughts that our adversaries have of us : and we have not such high thoughts of our selves , as to magnifie our selves : we have cause to be humbled , ( as we hope we are , in some measure ) for our imperfections , both in gifts , and grace : yet we may , and must ( being thus put to it ) say , that there want not men amongst us , who fall not short in ministerial qualifications , of them who have lately had the rule of the church ; and for the generality of us , it is the opinion of the world , and of unbyassed men ; ( yea even of some , that are not of our way ) that these of the other party have no cause in their glorying over us in this . church government doth not require any great degree of politick accomplishment : a plain man who understandeth the laws of christ , and the scripture directions concerning censures , is fitter to govern the church , than a great statesman is . . any indiscretion that of late years hath appeared in our conduct , may and should be imputed to our want of liberty to govern the church : every one ( among ministers and people ) did what was right in his own eyes , and we do not deny , but there are some indiscreet persons among us , as there are in all parties : and even wise men in our circumstances , could not shon some acts that might seem indiscreet , either to adversaries , or to less considering persons . ly . the divisions of presbyterians are objected . answ. . where are these not to be found ; neirher bishop , nor pope have been able to keep them out of the church ; or from among their own party . our divisions we do not deny , or approve ; we are men of like passions with others ; we labour to shun divisions as much as is possible , and through grace have come to more unity than they who reproach us with our divisions . . the divisions that were among us , as we deny not that our mistakes and corruptions had a hand in them , so we knew that enemies were active to promote and heighten them : which though it excuse not us a toto , yet it doth a tanto , and put our enemies in mala fide to reproach us with them . . the unity that the prolatick party made in the church , was like that of a conquering tyrant , who beholdeth all that oppose him , slain before him ; there was peace to the king and haman , when there was none to the people of god ; the unity of some , is a combination in errour , and the result of a conquest over mens consciences , that now dare not mutter against the 〈◊〉 of their imposing task-matters : we think contending about truth , more desirable than such peace : it is known that our church enjoyed such unity for many years after the reformation , as was celebrated by churches abroad , as is evident from the preface to corpus confessionum till ambitious men began to trouble her with their innovations , and usurpations , and so were the cause of division . . many object that if presbyterians get power , they will force all to make public , repentance who have owned bishops , taken the test , or other oaths that they dislike . ans. our principle is that , that publick scandals ought to be publickly rebuked ; yet there are cases in which the strickness of discipline in this matter , may and must be relaxed : i shall name two . . when the matter of offence is controverted , and the sinful practice is from the mis-information of the conscience : where the matter is not of the highest moment , and the person appeareth conscientiously to follow his light , church discipline may then be forborn . . when the fault is universal , either the whole , or the greater part , or a great part of the church is guilty : the rigour of censure ( that otherwise might be due ) is to be abated , even the primitive church , though very severe in discipline used a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this case : when many , or most had fallen in persecution ; though the crime was of the highest nature , even denying the faith a general humiliation of the whole church may be in stead of particular application of censures ; i hope there is no cause of fear from men of such moderate principles . if in this , or any thing else , we have been chargeable with excess , ( as who can clear himself of all blame ) i hope our riper thoughts . studies , and sufferings , ( by the blessing of god on them ) hath taught us , and will engage us to let our moderation be known to all men ; considering that the lord is at hand : and though we have been severely beaten by our fellow servants ; yet we will stand in awe , and be loath that the lord , when he cometh , should find us so doing to them . ly some object . that in this way , ministers may domineer over people , even the greatest men , at their pleasure . answ. beside that they must walk by the rule set down in the word ; and if they exceed that bounds , they may be curbed by superior judicatories : or if their insolence amount to the disturbing of the peace , the magistrate may restrain them : we say , beside this , the ministers do nothing alone , but with the peoples representatives , the elders , who may be of the nobles , or any other rank , as they are qualified for that work , and chosen to it by the church . some other objections are tossed among men that talk of these things , which do not so much concern presbyterial government in general , as some parts of it , or things about it , that are now in agitation . the th . objection then , may be framed against the taking away the election of ministers by patrons , viz. that if that be done , men of note , and interest in parishes may be over-ruled by the multitude ( which often is ignorant , and heady ) and have ministers imposed on them . answ that patronages are an intolerable grievance , and yoak of bondage on the church , and have alwayes been the cause of pestering the church with a bad ministry ; and a temptation to intrants please the patron ( farther than to his edification ) rather than to please god : beside the simoniacal buying and selling of gospel ordinances , that frequently , and in all times have attended this device of men : but ( which is worst of all ) that it is a direct crossing christ's institution , and a robing his people of the priviledge he hath bequeathed to them : these things , i say , are fully proved elsewhere . and therefore if it be supposed that the incovenience mentioned should follow from taking away of patronages , yet it will not ( i hope ) move them who regard christ's institutions ; or the good of his church , the salvation , and edification of souls , to be for their continuance . the same inconvenience was apt to follow on popular election in other ages of the church ; and yet in the apostles times , and in the first and best ages , till the seventh or eight century , or later , patronages were not settled in the church ; they came in among the latest antichristian corruptions and usurpations ; the primi●ive christians were not so tender of their grandeur , and such priviledges as their rank in the world gave them , nor so little tender 〈◊〉 the liberties of the church , and the interest of christians , as such and if any such pretensions appeared to be owned by the grand●●● of these times , they met with a severe check , and that in lesser matters than acclaiming a power of choosing ministers for the whole church● as appeareth by the apostles reproving the distinction even in 〈◊〉 seats in their assemblies , that was made between the man with the gold ring and gay cloathing ; and the man in vile raiment : we are content to allow great men all due respect , but not to complement them with what is christs legacy to his people . and therefore we hope that they who are willing to subject themselves to the laws of christ , will be content to stand on equal ground ( tho we be far from aiming at the leveling principle in other things ) with their poor brethren in the church , with respect to church priviledges , which belong not to men as poor or rich , as great or small ; but as they are christs disciples . . it is carefully to be observed that the election of a minister is not to be left to the management of the confused rabble ( tho' the meanest adult male member of the church hath a right to assent or dissent ) but it is to be ordered by the eldership and that under the inspection of the presbytery ( and by the presbytery where no congregational elderships is ) in the number of which elders it is to be supposed , that he●etors and men of interest in the paroch will be , if they be tolerably qualifyed for , and will undertake , such an office , and then they have a special hand in the election , and cannot complain of being imposed upon : and the eldership is to exclude from having an hand in the election , them that are scandalous grosly ignorant , heady and scismatick , or any way disorderly . and if divisions fall in , the elders are judges of the difference between the two parties ; and are to consider the reasons on both hands ; and to ponder and weigh , as well as to number the votes . they ought also to exclude from voting in such elections all such as are not fixed members of the congregation . and to lay more weight on the suffrages of them that are more fixed , and less on them that are otherwise ; caeteris paribus . for though christianity maketh one a member of the church catholick , yet a fixed abode is needful to make one a member of , and to give a share in the priviledges of that particular flock . but how to limit this fixation is not easie : for though some be manifestly unfixed as servants ; and others are manifestly fixed , as ancient inhabitants who are like to continue long in that place ; yet there may be a midle sort who cannot be determined by general rules , but it must be left to the prudence of the church to judge in this . if these things be duely considered . great men need not fear having a minister obtruded on them ; especially if we add that men of interrest usually are able to influence those that live under them , or that do depend upon them . . in the times wherein patronages were taken away by law men of interest and respect found no cause to complaine of being ●●●●osed upon , but the church laid down such directions ( as may b● 〈◊〉 in the acts of the general assembly august . . . sess ● and the constant practice of the church was to give such deference to ●●em as they were generally satisfyed with the elections : and they may still be perswaded that it will be the care of elderships and presbytries to do nothing that they can justly complaine of . besides that it may be presumed that no minister , who regardeth his being useful , or his own peace and comfort , will enter into a place with the dislike of any considerable part of the people , either for number or quality . if it be objected that there were great divisions and tumults about elections , in and about the year . . answer . . so there were in the primitive church , which the advocats for patronages use as an argument against our opinion , and yet that church did not think of such a remedy as puting the election in the hand of one single person , nor of taking it from the people . . at the time mentioned there was a lamentable schism in the church about other matters ; and therefore it was no wonder it appeared in this matter also , people were for choosing ministers that were of the same sentiment with them about the things then in controversie , and this schism was industriously kept up and promoted by the rulers that then had enslaved this nation by force of armes , and made use of our factions to wreath their yoake on our necks . it is a wide consequence to infer from this , that the priviledge of choosing their own pastors should alwise be taken from the people of god. . when divisions appear in this matter , the controversie is to be decided by the session . or presbytery , synod , or general assemblies ; and if it amount to the breach of the peace , the magistrate is to interpose his authority : these are the proper remedies of such divisions and not to deprive both parties of that which is their right and christs grant to them , because they cannot agree about it : it were a strange way of composing civil contendings about meum and tuum , if that which they con end about should be taken from both , and given to a third person ; the better way is , the judge competent is to decide in favour of him who is found to have the best right ( if arbitrators cannot compremise the matter ) so it is here . another objection ( the ) is concerning a question that ariseth from the present circumstances of this church , under which it is judged necessary that the goverement of the church should be in its first setlement in the hands only of them who are known to be truely presbyterian . before we consider what is objected against this , it may be nedful to lay down the case and the grounds of the necessity of what we desire , resulting from it . it is then to be considered that the church of scotland hath almost ever been presbyterian : it received that government with christianity and retained it while the antichristian doctrine and government prevailed in other parts ; as hath been of late made appear . and after it had been overrun by popery , it was reformed by presbyters and that government as it is founded on scripture , so it hath continued in this church ever since the reformation , save that it had some short interruption which did alwayes breed disquiet in the minds of people , and troubles in the nation , and sufferings to some of the most sober and best of the ministers and people : and when in the yeare that government was suppressed ▪ and prelacy set up by an act of parliament , this deed was never consented to by the national church , but presbytery as it had been settled by the authority of the church and state , so continued , and doeth continue settled by the authority of the church : whence it may rationally be deduced , that the ministers that entred by and under prelacy , neither had nor have any right to be rulers in the presbyterian church ; they having had no call nor authority given them from her ( whatever they might have in another church that the state set up in the nation beside the church that then was in being , from which a great body of ministers and people did dissent , which authority they were never suffered to exercise even in their own church ) it is also to be considered that on this happy revolution the king and parliament have been pleased to abolish prelacy : and have declared their resolution by their authority to settle presbyterian government . from this it followeth that the prelatick clergy should not be admitted to a share in this government : except such of them as shall by the presbyterian church be found qualified for the ministry , and such from whom there is no hazard of overturning that government that now is intended to be established : for they being more in number than the presbyterians , is it to be imagined that presbyterian government can be safe in their hands , or that they will not erect a prelacy in the church , or something instead of it , or some way that is inconsistant with presbytery in its purity ? and there being many among them known to be insufficient , scandalous , or erroneous , it is not possible that the church can be purged of such , if they have the government , but rather there is an hazard that the best men should be cast out , and that by church authority , least they should stand in the way of their designs . wherefore as they have no just right to such power , so necessity ( which quicquid coegit , defendit ) doth barr their exercise of such power in the present juncture . mean while presbyterians do declare , that they do not desire that all these men should be restrained from the parochial exercise of their ministry . and that who ever among them ( as soon as the church can be in case to purge her self ) is not proved to be insufficient , scandalous , erroneous , or extremely negligent , shall be cordially received into her society , and have the full exercise of their ministry , and that where uncontroverted scandals cannot be charged on them , none shall be dealt with as scandalous , because of their having had a hand in this late publick defection . these things thus laid down , let us hear what is objected against this course . st . this is to set up prelacy among ministers , even while it is so much decry'd , that a few should have rule of the churches and the rest excluded . answ. it is no prelacy , but a making distinction between ministers of one society , and th●se of another : though they be ministers , they are not ministers of the presbyterian church , they have departed from it ; we have continued in the good old way that they and we professed : it is not then unreasonable , that if they will return to that society , they should be admitted by it , and not be imposed on it , to overturn it . at the reformation from popery , was it a prelacy in the few protestant ministers , that they were not willing to let the popish priests govern the church ? or did nehemiah and the iews pretend to any power over tobiah , sanbaliat and their party , that they would not suffer them to build with them ? pardon these comparisons , they are not intended to parallel our brethen with either of these sorts of men , except in this , that they are not of the presbyterian church , more than those others were of the protestant , or iewish church ; and that there is hazard from them to our way , as well as there was from the other to their wayes . obj. . by this means the lesser party in the church of scotland shall exclude the greater from the government . ans this is not absurd , where the greater party have left the church they were of ; and the lesser hath abode in it , or rather , are left as the constituent members of it : and when that greater party hath set up another frame of a church , which they are now forced to part with , when they would return to the former way , they cannot incorporate again with them who abode in it , without their consent ; especially where this consent is ready to be given on any tolerable security for the way that the lesser party doth o●●e , and the other departed from . obj. . what warrant is there for leaving to these men the parochial exercise of their ministry , and to deprive them of the other part of if : seeing the exercise of the ministry in teaching and ruling is quid indivisum . answ. there are two reasons for this ; one is the necessity of the church , which for such a critical interim as our lot is fallen into , may warrant that , which out of such an exigence , and for a constant continuance in the church were unwarrantable : it is necessary on the one hand , that the parishes be not deprived of their labours , l●st a great part of the country should be destitute of all gospel ordinances : it is as necessary on the other hand , that they have not ruling power in the church with the p●esbyterians , left that government which christ hath instituted , and which is now designed to be settled , be over-turned : and we know , that many things may be done in turbato statu ecclesiae ( such as we now are in ) which ought not to be allowed in paccato ecclesiae statu . another reason is , we do neither deny their teaching , nor their ruling power : yet teaching being common to the one church way with the other , we may well allow to them the exercise of that among us , while ruling being different in their way and ours , and the principle that they hold in it being eversive of our way , it is rational to deny them a share among us . not to insist on farther objections , whatever inconveniences may seem to follow on this conduct , may be answered by the force of necessity already held forth , and objected by the speedy settling the church upon its right basis. finis . licensed , aprile , the . . the scotch presbyterian eloquence, or, the foolishness of their teaching discovered from their books, sermons and prayers and some remarks on mr. rule's late vindication of the kirk curate, jacob. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the scotch presbyterian eloquence, or, the foolishness of their teaching discovered from their books, sermons and prayers and some remarks on mr. rule's late vindication of the kirk curate, jacob. calder, robert, - . [ ], p. printed for randal taylor ..., london : . dedication signed: jacob curate (pseudonym of gilbert crokatt and john monro) attributed to gilbert crokatt and john monro. "this work has been often wrongly assigned to robert calder, who may have edited some of the reprints"--halkett & laing ( nd ed.) reproduction of original in rutgers university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng rule, gilbert, ?- . -- vindication of the church of scotland. church of scotland -- controversial literature. presbyterianism -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the scotch presbyterian eloquence ; or , the foolishness of their teaching discovered from their books , sermons , and prayers ; and some remarks on mr. rule 's late vindication of the kirk . it grieveth my soul to think , what pitiful , raw , and ignorant preaching is crowded most after , meerly for the loudness of the preacher's voice : how often have i known the ablest preacher undervalued , and an ignorant man by crouds applauded , when i , who have been acquainted with the preacher , ab incunabilis , have known him to be unable to answer most questions in the common catechism . baxter's cure of church : divisions , direct . x. follow not the pastors of this land , for the sun is gone down upon them ; as the lord liveth , they lead you from christ and the good old way . sam. rutherford , epist . . to his parishioners . london , printed for randal taylor near stationers-hall . . to the r. h. p. and p. of the k ; the most g. and very g. p. of the present p. of the c. in scotland , e. c. my l. as there was never any book and patron more suited to one another , than this book is to your lp ; so there were never any reasons more satisfying than those that have iniduced me to this dedication : for , first , if in this incredulous age , some men should charge the following relatitions of any falshoods ; it were an injustice done to your lp , to pretend , that any man is so capaable to vindicate them as your lp ; who amidst the throng of so much ecclesiastick and civil busiess at court ( from which you are now fain to retire for case and refreshment to your wonted solitude in the country ) have been very constant and close in the study of those extraordinary books cited in this pamphlet ; and so unwearied a hearer of those wonderful preachers of whom i now treat , that you have every day heard them with joy for many hours together ; and never fail'd , with your own hand , to write those learned and elaborate discourses i have here published ; and many more of the like nature ; in which zeal ( to your glory and to the shame of other professors be it spoken ) you had no equal , but one reverend ruling elder , a bonnet-maker in leithweind . so that , my l ▪ this dedication is but only the offering to you some few of the rare sayings , and comprehensive sentences which grace and adorn those papers that your lp. has been at such pains to collect , and are still so careful to preserve ; and which you justly value more than all the rights and charters of your very oppulent and flourishing fortune . my l. the easie access which these high and mighty preachers have ever allow'd your lp. to their company , joyn'd to that vast experience which you have now acquired in the stile of the cura●es , by your allowing them so fairly and fully to make their defences at the council-board , gives you such a title to judge of the works of these contending parties , as ●o●e but your self can pretend to : your lp. knows well , that it 's in possible for the ablest curate or prelate amongst them all , to imitate the precious , powerful , soul-ravishing , heart-serarching elequence of those sons of thunder , kirkrone , rule , schilds , areskine , chrightone , dickson , &c. and that there is such a real difference betwixt their sermons and that of the prelatical party , that if the first be gospel , as your lp. is fully perswaded ; then it must be received by all men , for an unquestionable truth , that the gospel was never preached in scotland when prelacy prevail'd in it , as your lp. and the godly party you patronize , have often affirm'd : and tho' this were not evident to all that compare the works of the present professors with those of their opposits , yet your lps. simple word would pass in the world for a sufficient proof of it , lying , slandering , or the least known falshood being infinitely below such a true gentleman : nay , there is no heroick virtue more conspicuous in your lp , than your veracity , which hath so fill'd the minds and mouths of all who intimately know you , that it must needs one day make a considerable figure in the account of your lps. life , which cannot miss to see the light in a short time , being , that for those three years last past , you have so successfully laboured to furnish plenty of memoirs and authors for such a work . but , dly . some of the malignants , who have no tast for such spiritual sayings , as daily drop from the pens and tongues of the covenanted brethren , may accuse the books and sermons here cited of nonsense ; but for as ill natured as the world is grown , they must own , that your lp. has been very long , and very intimately acquainted with the truest and best nonsense ; so that being a complete master of it your self , it must be allowed that you are also a very good judge . besides , my l. the curates themselves cannot deny , but that your lp. is fully qualified to judge of the works of such learned men as are spoke of in this treatise ; if they consider your wonderful knowledge of , and great concern for the mother university at st. andrews , which had the happiness to be nearest to your lp , and to be your particular charge ; and the kingdom is not unsensible how you reformed and purged it throughly , with such unspeakable justice and impartially , that even aged gentlemen , drs. of divinity , and heads of colledges , some who had been your lordships own masters , and one your kinsman , had not he least regard nor respect from you , because of their wanting covenant grace , without which no man is valuable in your lps. eyes : let men but consider with what deliberation & forefight you did proceed , and what prudent and learned advice you did follow in providing for the education of the rising generation in that society ; and then they can never doubt of your being wonderfully qualified both to be a patron and a judge of this book . these considerations , joyned to that of your lps. unexpressible merit ( for which i want a comparison ) naturally led me to beg you would take the following flowers of presbyterian eloquence into your protection , as cordially as you do the anthors of them : if your lps. unknown modesty would allow it , i could tell the world in a few words , some of your natural and acquired endowments : to your courage and conduct which are equal , you have added such a success , as to raise the church and state of scotland to be the wonder and amazement of the world : such burning and unquenchable zeal ; such strange and unaccountable prudence , and unparallel'd piety hath appear'd in all your publick actions , that if others had but wrought together with your lp. in any measure , then i dare say ( as your lp. excellently words it , in your pious printed speech to the parliament ) a greater dispatch had been made of the prelatists , and many honest suffering ministers e're now had been delivered of their pinches ; and the enemies of the kirk and covenant had evanished , as they did lately from court , when your lp. condescended to appear in person at it : it is to you that the nation owes her miraculous deliverance from the idolatries of the creed , lords-prayer , and gloria patri : it 's your lp. that hath rescued us from the superstitions of observing christmass , easter , and whitsunday , and from all the popish fopperies of cassocks , close sleev'd gowns and girdles : it 's your lp. that enriched their majesties treasure with the revenues of fourteen fat bishops , and with admirable expedition have voided more than half of the churches of the kingdom ; and advanced such a set of preachers as it is certain , never flourished in any period of the church of scotland under any of their majesties predecessors ; and now that some malignant lords have been brought into the council again ; your lp. hath retir'd from it , bravely scorning to sit at the same board with the opposers of the cause . my l. tho' the times have been reeling and dangerous , yet your lp. has , by extraordinary management , put your self beyond the greatest reach and malice of fortune , for you have , indeed , deserved well of all parties ; k. james is obliged to thank you for the real service you have done him ; and k. william for your good will to serve his majesty : the presbyterian clergy own their good livings to you ; and the episcopal divines are bound to you , for advancing them to the honour of being confessors : the stubborn highlanders owe all their composition-money to your lp ; and the west country rabble were highly enriched by your lp's countenauce and protection : you scorn that malignant way of making your palace a cooks shop for strangers ; but tho' your commons be short , yet , it 's well known , that your graces are long ; at least after dinner , the full length of a curates sermon , and that is three quarters of an hour : there is one thing more that your lordship is most remarkable for , and that is , your daily practice of family duty ; it 's well known , that there have been more new creatures begotten in your lp's family , than in any other we have yet heard of ; and in this matter , such is your great goodness and humility , that you condescend often to allow to some of your servants , the paternal honour that 's known to be due to your lp. but all these , and many more such like extraordinary qualifications which the world admire in your lordship , are nothing to those supernatural gifts and graces which are so evident in all your actions , that you often take god to witness , that you never make one step without the special assistance and direction of the holy ghost . my l. these and other reasons ( that i now omit , since i hope this shall not be the last address of this nature ) makes me bold to give your lp. this trouble , and humbly to beg your protection to what you so much value , and that you would but once at least , grant the petition of , my l. your lp's most obedient , and most obliged servant , jacob curate . sect . . the true character of the presbyterian pastors and people in scotland . our blessed saviour , in his sermon on the mount , bids us beware of false teachers ; and tells us , that by their fruits we may know them : such fruits are not open and publick scandals , for then the simple multitude ( that measure religion by the sound and not by the sense ) could not so easily be deluded by them . it must be acknowledged , that the end of preaching should be the edification of the hearers ; the design of it being to perswade men to piety towards god , and charity towards one another , and to draw the image of god upon the souls of men. but it will appear from what follows , that the scotch presbyterians sermons have no such tendency ; for the preachers themselves ( who would have the world believe , that they only are the powerful , and soul-refreshing gospellers ) have not been industrious to draw the likeness of god upon the hearts of their hearers , but meerly to impress their own image there ; that is , they labour'd not to make good christians , but rigid prebyterians ▪ that i may not be thought to assert this without ground ( for i would not slander the devil ) i shall first give you the true character of the presbyterian pastors and people . . i shall say before you , some remarkable passages taken out of their own printed books , to confirm this character . . some special notes ( written from their own mouths ) as they preach'd them under the happy reign of k. charles ii , and since the late revolution . lastly , i shall give you some taste of that extemporary gibberish , which they use instead of prayer , and for which they have justled out , not only all the liturgies of the pure and primitive church , but even the lord's prayer it self , because it is an evident argument and pattern for christians praying in a set form ; and in all this i shall say nothing but what i know to be true , and what i am ready to make appear to be so , upon a fair and free tryal , if that may be had where presbyterians rule . in the first place , then i am to give you the true character of presbyterian pastors and people . i shall begin with the people , for they are truly the guides , and their pastors must follow them , whom they pretend to conduct . for the preachers of the new gospel , knowing that their trade hath no old nor sure foundation , they are forced to flee to this new and unaccountable notion , that the calling and constituting of ministers is in the power of the mob : now the world knows by too long and sad experience , that their mobile is not led by reason nor religion , but by fancy and imagination ; so that we may be sure when the election of ministers is put in their hands , they will chuse none but such as will readily sooth and indulge them in their most extravagant and mad humors : what ministers can be expected from the choice of a people void of common sense , and guided by irregular passions , who torture the scripture , making it speak the language of their deluded imaginations . they will tell you , that ye ought to fight the battels of the lord , because the scripture says in the epistle to the hebrews , without shedding of blood there is no remission . they are generally covetous and deceitful ; and the preaching they are bred with , hath no tendency to work them into the contrary virtues . they call peace , love , charity , and justice , not gospel , but dry morality only . i had once very great difficulty to convince one of them , that it was a sin for him to cheat and impose upon his neighbour in matters of trade , by concealing the faults of his goods from the buyer . he ask'd my reason : i told him , because he would not wish one to deal so with himself . that is ( said he again ) but morality : for if i shall believe in christ i shall be saved . i ask'd him , was not this christ's saying , whatsoever ye would that others should do unto you , that do you unto others ? yes , he said , that was good , but that christ , because of the hardness of the jews hearts spake very much morality with his gospel . the poor man spoke as he was taught and bred in the conventicles ; for it will be very long e're they hear a sermon upon just dealing , or restitution of ill-gotten goods ; and who knows not that despising of dominions , speaking evil of dignities , and rising in arms against the lord 's anointed , is with them but fighting the battels of the lord. one george flint , in the parish of smalholm , in the shire of teviotdate , was look'd upon as a very great saint among them ; and yet out of zeal against the government , he kept a dog whom he named charles , after the king ; and a cat which he named katherine , after the queen ; and another dog whom he named gideon , after the minister of the parish . they are a people that will not swear in common discourse for a world , yet they never scruple before a judge , any perjury that may seem to advance the cause , nor stand in their ordinary dealings to cheat for a penny ; nay , murther it self becomes a virtue when the work of the covenant seems to require it ; and the new gospel which they profess is so far from condemning lying , cheating , murther and rebellion , when committed to fulfil the ends of the solemn league , that many of these whom they reckon martyrs , have at their execution gloried in these crimes , as the sure evidences of their salvation . morality being thus discountenanced by the generality of that party , the poor people are thereby lock'd up in a cell of ignorance . this did clearly appear , when the laws , in the former government , discharg'd conventicles , the people being brought thereby home to the churches : when the ministers began to catechise them in the principles of the christian religion , they found them grosly ignorant ; for when they were desired to repeat the creed , lord's-prayer , and ten commandments ; they told they were above these childish ordinances ; for if they believed in christ , they were certainly well : and yet these ignorants would adventure to pray ex tempore , and in their families to lecture on the most mysterious chapters of ezekiel , daniel , or the revelation . a grave and good minister told me , that upon a certain occasion he desired a very zealous she-saint to repeat the creed : and that she return'd this answer , i know not what ye mean by the creed . did not your father , says the minister , promise to bring you up in that faith ? indeed did he not ( said she ) for i thank my saviour , that superstition was not in my father's time . what then was in your father's time ? ( said the minister . ) it was ( said she ) the holy covenant , which you have put away . whether was it the covenant of works or grace ? said the minister . covenant of works , said she , that is handy labour . it was the covenent of grace which was made with adam , and which all of you have put away . at night she went home , and a number of the sighing fraternity flock'd after , pretending to hear her pray : their family exercise being ended , she told them the conference that pass'd betwixt the curate and her , and they all concluded she had the better , and that she was certainly more than match for the ablest curate in that country . generally their conventicles produced very many bastards , and the excuses they made for that , was , where sin abounds , the grace of god superabounds . there is no condemnation to them that are in christ . sometimes this , the lambs of christ may sport together : to the pure all things are pure . nay , generally they are of opinion , that a man is never a true saint , till he have a sound fall , such as that of david's with bathsheba . the following narration of a well known truth shall serve for instance . a party of king charles ii. his guards being sent to apprehend mr. dav. williamson ( one of the most eminent of their ministers now in edenburgh ) for the frequent rebellion and treason he preached then at field meetings ; and the party having surrounded the house where he was , a zealous lady , mistress of the house , being very solicitous to conceal him , rose in all haste from her bed , where she left her daughter of about eighteen years of age , and having dress'd up the holy man's head with some of her own night cloaths , she wittily advis'd him to take her place in the warm bed with her girl ; to which he modestly and readly consented : and knowing well how to employ his time , especially upon such and extraordinary call , to propagate the image of the party ; while the mother , to divert the troopers enquiry , was treating them with strong drink in the parlour ; he to express his gratitude , applies himself with extraordinary kindness to the daughter , who finding him like to prove a very useful man in his generation , told her mother she would have him for her husband ; to which the mother , though otherwise unwilling , yet for concealing the scandal , out of love to the cause consented , when the mystery of the iniquity , was wholly disclosed to her . this whole story is as well known in scotland , as that the covenant was begun and carried on by rebellion and oppression . nor was the actor , who is at this day one of the chief props of the cause , more admired for his extraordinary diligence and courage in this matter , than for his excellent invention in finding a passage of st. paul's , to prove that the scandal of this was very consistent with the state of a person truly regenerate ; verily , i do not , said he , deny , but that , with st. paul , i have a law in my members , warring against the law of my mind , and bringing me into captivity into the law of sin , which is in my members . now according to the gloss which that whole party puts upon this scripture , saying , that st. paul here speaks of himself , and does not personate an unregenerate man , this defence of williamson's must be allowed to be good ; as also that the height of carnality is consistent with the greatest grace . even so the hereticks , in st. peter's days , wrested some things hard to be understood in st. paul's epistles , to their own destruction . there was among them a married woman near edenburgh , who had paid several fines for not going to church , yet scrupled not to commit adultery with one of the earl of marr's regiment , and the fellow himself : that was guilty , told , out of detestation to their damnable hypocrisie , that the vile woman had the confidence , in time of her abomination , to say to him ; o you that are in marr 's regiment , but you be pretty able men , but yet ye art great covenant breakers ; alas , few or none of you are godly . there are very many instances of this nature , but i shall only add one more which was old me by a gentleman of good reputation and credit , who himself confessed to me , with regret , that in the heat of his youth , he had been guilty of the sin of fornication with a gentlewoman of that holy sect ; he says , that being with her in a garret , and she hearing some body coming up stairs , she said to him , ah , here 's my aunt , i must devise a trick to divert her ; upon which she ●ell a whining and howling aloud , as these people use to do at their most private devotions , o to believe , to believe ; o to have experience , said she . and by that means she diverted her aunts further approaching , who instantly retired , commending her niece's zeal and devotion . the gentleman conceals the woman's name , out of regard to her honour and his own ; begs pardon for the sin , and tells it only to discover the abominable nature of their hypocrisie . they are generally deluded by persons that have but specious pretences to godliness . and such is the force , that a loud voice and a whining tone , in broken and smother'd words , have upon the animal spirits of the presbyterian rabble ; that they look not upon a man as endued with the spirit of god , without such canting and deformity of holiness . a person that hath the dexterity of whining , may make a great congreation of them weep with an ode of horace , or eclogue of virgil , especially if he can but drivel a little either at mouth , or eyes , when he repeats them . and such a person may pass for a soul-ravishing spiritualist , if he can but set off his nonsence with a wry mouth , which with them is called , a grace pouring down countenance . the snuffling and twang of the nose , passes for the gospel sound ; and the throwings of the face , for the motions of the spirit . they are more concerned at the reading the speeches of their covenant martyrs , yea such martyrs as died for rebellion and murder , than in reading the martyrdom of st. stephen , or any of his followers . a sermon of mere railing and nonsence will af●ect them more than christ's sermon on the mount ; and no wonder , for all they do is to affect the passions , and not the judgment . one mr. daniel douglass , an old presbyterian preacher in the mers , simple man as to the world , yet of more learning , ingenuity and good nature than most of them ; he was not long agoe preaching before the meeting of his brethren , and agoe annalysing a text logically , and very remote from vulgar capacities , yet so powerful and melting was his tone and actions , that in the congregation he spies a woman weeping , and pointing towards her , he crys out , wife , what makes you weep ? i am sure thou understandest not what i am saying ; my disourse is directed to the brethren , and not to the like of you ; nay , i question whether the brethren themselves understand this that i am speaking . several instances can be given of their strong delusions ; this is none of the least , that they take it for a sure evidence upon their death-beds , that it 's well with them , because they never heard a curate in their lifetime . for an indulged presbyterian , who is the author of the review of the history of the indulgence , tells us thus much , page , and page , that some of the leading people among the presbyterians , were of opinion , that baptism by episcopal ministers is the mark of the beast ; and the hearing of them as unlawful as fornication , adultery , or the worshipping the calves of dan and bethel : and i think that a curate can tell no worse tale of them , than this , which a presbyterian himself owns and declares to the world in print . i cannot here pass by what happen'd a few years ago , in the parish of tindrum in the south-west ; a person that was executed for bestiality there , in his prayers bless'd god , that for a long time he had heard no curate preach ; at which the hearts of some presbyterian saints began to warm with affection to him , and exprest so much charity , that upon that account they doubted not but that he might be saved ; and were sorry that he was not allow'd to live , because of the good that such a zealous man might have done . it is a well known truth in the parish of teviotdale , that two or three sighing sisters , coming to a man in prison , the night before he was burnt for bestiality ; the wholsomest advice they gave him was this , o andrew , andrew , andrew , all the sins that ever you committed are nothing to your hearing the cursed curates ; if you get pardon for that sin , andrew , all is right with you . a young woman in fife , daughter to a presbyterian preacher there , reading that of st. peter , christ the bishop of our souls , blotted out the word ( bishop ) and in the place thereof incerted presbyterian of our souls . and by the same spirit of biggotry , one of her zealous sisters in the same family , tore every where out of her bible the word lord ; because , said she , it is polluted by being applied to the profane prelates . instances of their madness and delusions might swell into an huge volume , but i shall only mention two or three which are commonly known . what greater instance of delusion , than that seven or eight thousand people should be raised to rebellion at bothwel-bridge , from laboring their ground , and keeping their sheep ; and that by sermons assuring them , that the very windlestraws , the grass in the field , and stars in heaven would fight for them : and that after the victory they should possess the kingdom themselves . o it 's the promis'd land , and you israelites shall inherit it : but in this they found their preachers to prove salve prophets . after their defeat , a gentleman told me ; that going to view the field , where the battle was fought , he saw one in the agony of death , crying out , ah , cheated out of life and soul : the gentleman inquired what he meant by that expression , ah ( said he ) our preachers , our preachers , they made us believe , that as sure as the bible was the word of god , we should gain the day , for that the windlestraws should fight for us . about the same time a person of quality returning from the west , with some of the king's forces , being necessitate to lodge in a country house , where there was but one woman , and she with child ; for the men and all that were able to run , had fled out of the way . the nobleman encouraged the poor woman , desiring her not to be afraid ; sent one upon his own horse for midwife and other women to attend her . the poor woman surprised and encouraged with this unexpected kindness , began to talk more freely , and said , sir , i see you that are kings-men are not so ill as we heard ye were ; for we heard that it was ordinary for you to rip up women with child ; but pray will you tell me , sir , what sort of men are your bishops ? they are , said he , very good men , and they are chosen out from among the clergy to oversee the rest of the ministers . but are they , says she , shapen like other men ? why ask you that , said he ? because our preachers made us believe , the bishops were all cloven-footed . there is scarce one of an hundred among the presbyterian vulgar , that will be either reason'd or laugh'd out of the strange opinions they have of bishops ; as particularly , that they will not suffer witches to be burnt , because ( as they alledge ) every bishop loses five hundred marks scots , for every witch that 's burnt in his diocess . nay , the generality of the presbyterian rabble in the west , will not believe that bishops have any shadows , being perswaded by some of their teachers , that the devil hath taken away their shadow as an earnest of the substance , for their opposing of covenant work in the land. i shall add but one instance more of the silliness of the presbyterian people , and that is of a certain person well known both in the north and south of scotland , for being not a degree and an half from an idiot , and to be a man that can scarcely read an english book . this person takes on him to be a preacher , and among presbyterian people has procured a great esteem to himself for a wonderful and rare gospeller , for having not the least degree either of natural or acquir'd parts , they therefore conclude him to have a large stock of grace , and to be a most heavenly man. he came lately to the mers , where he was never known before , and lodging on a saturday's night in a country-town , he caused call in the good people in the town to prayers . immediately the house was fill'd with a crow'd , then he lectures to them on the first of ezekiel , and he told them , that the wheel spoken of in the sixteenth verse , was the antichrist , and the wheel in the middle was the bishops and the curates ; for ( says he ) here 's a wheel within a wheel , just so the curates are within the bishops , and both of them within antichrist . then the wheels are ( says my text ) lifted up ; even so , beloved the bishops and curates are lifted up ; lifted up upon coaches with four wheels , just as sathan lifted up christ to the pinacle of the temple , but god will take the hammer of the covenant in his own hand , and knock down these proud prelates , and break all their coaches and their wheels to pieces , beloved , and lay the curates on their backs , so that they shall never rise again ; for the prophet says here , that when they went they went upon their four sides , and they returned not when they went , beloved : that you may see it very plain and clear , for tho' they may go out and persecute god's own covenanted people , yet they shall return falling upon their broad-sides , and get such a fall that they shall never be able to stand or return to persecute the godly , so long as they go upon their four sides , and are lifted up upon four wheels . the people said , they never heard such a sweet tongue in a gracious man's head. he spoke much against those that took an indulgence from k. james . the next day he told them , that the episcopal minister in the parish was his cousin , therefore he would go to church , and hear how he could preach . truly , sir ( says the people ) we shall go along with you wherever you go , albeit it be our ordinary to go to the meeting house in the parish . and that same very day he brought all the dissenters in the parish to the church . the people intreated him to deal with the minister to turn presbyterian , and promis'd to desert the meeting-house preacher , whom they ordinarily heard , and to hear the episcopal minister upon his conversion . he promised to deal very seriously with him : for that purpose , the next day he came to the ministers house , and after a few sighs and affected groans , he expostulates thus , dear cousin , what makes you own perjur'd episcopacy ? what have you to say against that office ? replies the minister . i have many arguments , said he , and one i am sure you can never answer ; and you will find it in psal . . . my heart enditeth a good thing : now is not this , says he , a plain argument agaist bishops ; for when will they endite good things ? the people wondered that the minister could not be perswaded by so clear an argument , and said , poor soul , his heart is heardened , he has not grace enough to believe and be converted . this account is proved before very many famous witnesses in the city of edinburgh . all i have told of them is truth , but the hundred part is not told . you may judge of the tree by these fruits ; and of what a delicate set of reformers we have at his time in the west and south of scotland . i come in the next place , to give you a true character of their preachers . and truly , to be plain , they are a proud , sour , inconversable tribe , looking perfectly like the pharisees , having faces like their horrid decree of reprobation . they are without humanity , void of common civility , as well as catholick charity , so wholly enslaved to the humours of their people , that they give no other reason why they converse not with men of a different opinon , but only that their people would take it very ill if they should . however , i fear there is something in it more , and that is , lest their ignorance should be discover'd ; for it 's certain , they have as little learning as good nature : and we have both felt and seen , that that is next neighbour to none at all . they have their souls cast into a different mould from all christians in the world. there is no church but they differ from , both in worship and practice : they have quite banish'd the use of the lord's prayer , and what ridiculous stuff they have foisted in for it , shall be told in its proper place , the smoothest reason that they alledge for their forbearing it , is , that the use thereof is inconvenient . this is dr. rule 's own reason in that pretended answer he has published to the ten questions concerning episcopal and presbyterian government in scotland . their famous preacher james kirktown , when one of the magistrates of edenburgh enquired why they did forbear the publick use of the lord's prayer ? told down-right , because it was the badge of the episcopal worship . i doubt not but many have heard long ere now of a conference that past betwixt my lord b ... and a ruling elder in the north. in short it is this , five presbyterian preachers , last year , appointed themselves judges , to purge two or three diocesses in the north. they took to assist , or to accompany them , some whom they call ruling-elders , one of whom entreated my lord b ... to further with his help the happy and blessed reformation , particularly by giving in complaints against ignorant , scandalous , and erroneous ministers , that the church of god might be replenished with the faithful : truly then ( saith my lord ) there is one whom i can prove to be very atheistical , ignorant and scandalous . at which the ruling-elder began to prick up is ears ; and pray you , sir , ( says he ) who is the man ? indeed ( says my lord ) i will be free with you , it is mr. james urquhart , one of your own preachers , who is come with you now to sit as a judge upon others ; and by witnesses of unquestionable honesty i can make it appear that he said , if ever christ was drunk upon earth , it was when he made the lords prayer . and i appeal to your self , who are a ruling-elder , whether or not this be blasphemy ? some other things of scandalous nature i can prove against him . o but ( says he ) we are not come here to judge our brethren , our business is with the curates . it is ordinary to hear their people say , that if christ were on earth again , he would think shame of that form , that they could make better themselves , and that he was but young when he compos'd it . all which blasphemies must needs be the effects or consequent of what they hear from their preachers . and as for the apostles creed , it is not so much as once mentioned at the baptising of infants ; for all that they require at baptism , is , that the father promise to breed up the child in the belief of the westminster confession of faith , and that he shall adhere to all the national engagements laying on them to be presbyterians . * here i cannot forget what mr. john dickson , preacher in the meeting-house at kelso , said once in a sermon ; ask ( said he ) an old dying wife , if she hath any evidence of salvation , she will tell you , i hope so ; for i believe the apostles creed , i am taken with the lord's prayer , and i know my duty to the be ten commands . but i tell you , sirs , there are but old rotten wheel-barrows , to carry souls to hell. these are idols that the false prelates and curates have set up , to obstruct the covenant and the work of god in the land. for reading the scriptures in churches , they have abolished that with the rest , and in place thereof , he that raises the psalm reads the sermon that was preach'd the sabbath before ; and for the gospel hymn , called the doxology , or gloria patri , they reject that as a superstitious prelatical addition to the word of god. a certain maid being lately catechised by one of these preachers , the first question he propos'd to her was , maggi , now what think you are the saints doing in heaven ? i know not , sir : o maggy , that is a very easie question , answer it , maggy . i think then ( said she ) they are doing that in heaven which ye will not let us do on earth ; what is that , maggy ? says he . they are singing glory to the father , son and holy ghost , sir. now that is your mistake , maggy ( said he ) for there 's no such malignant songs sung there ; you have been quite wrong taught , maggy , the curates have deceived you , maggy . they have no distinguishing garb from lay-men , and yet they took upon them to admonish the king's commissioner to their last assembly , for wearing a scarlet cloak , and told him plainly , that it was not decent for his grace to appear before them in such a garb ; upon which my lord told them , that he thought it as undecent for them to appear before him in gray cloaks and cravats . when the church of arrol was last year made vacant by the expulsion of the reverend and learned dr. niclson , the elders and heritors there , whereof many were gentlemen of the best quality met together , that according to the present law and constant practice of the presbyterians they might chuse and call another minister to be their parson ; after they had unanimously agreed , and sign'd , and sent a formal legal call to mr. lisk , a person of indisputable qualifications for the ministry , in which he has been imploy'd with great reputation for several years in the north , and one who has given signal evidence of his good affections to heir present majesties ; my lord kinnard , chief heritor , went with the rest to signifie their calling of mr. lisk to the presbytery ; at my lords entering into the place where the presbytery was sitting , he ask'd if they were the ministers of the presbytery ; do not you see that we are ? said the moderator . my lord replied , that by their garb no body could know them , and that their spirit was invisible ; now whether it was for this jest , or because they knew mr. lisk to be episcopal in his judgment i know not ; but this i know , that these grave new gospellers , rejected the call , in despite both of the heritors and of their own law , brought in a hot-headed young man of their own stamp and election . however , that they use no distinguishing garb , must be acknowledged to be very congruous ; for truly they are but laicks , and it will surpass all their learning , to prove that they are ministers of jesus christ , but meerly preachers sent and call'd by the people , who are generally but very ill judges of mens qualifications for the ministry ; hence their constant and vast heats and divisions about their calling of able men. the mobile ordinarily take their measures only from the appearances of things , and indeed a presbyterian preachers out-side is not his worst , for they appear commonly , though in lay-garb , yet in sheeps-clothing ; but as we have often formerly , so do we now , feel that they are inwardly nothing but ravenous wolves . now as to their sermons ( which is the main design of this paper ) they are still upon the government and the times , preaching up the excellency of their kirk-government , which they call christ , the crown , scepter , and government of christ . this was an old custom among them to preach up the times , and the neglect thereof they call'd sinful silence . when in the former confusions of the state they violently intruded themselves and usurped the government of the church , which they never had in settled times . in those days at a publick synod they openly reproved one mr. lighton for not preaching up the times . who ( saith he ) doth preach up the times ? it was answer'd , that all the brethren did it . the ( says mr. lighton ) if all you preach up the times , you may allow one poor brother to preach up christ jesus and eternity . but this was never , not is like to be the design of their sermons ; for , trace them in their politicks , morals , mysticks , and metaphysicks , you shall find them selfish , singular , and full of nonsensick rhapsodies , these perhaps may seem hard words , but an aethiopian must be painted black , and that 's no sault in the painter . for their politicks , there is no government under the sun could tolerate them , if they but act in other nations as they have done in scotland since their intrusion there ; to instance but in our times , did nor mr. cargill , one of their celebrated preachers , excommunicate all the royal family , the bishops and curates , and all that should hear them and adhere to them ? they , indeed , that affect the name of sober presbyterians disown'd these hill-men , particularly because they refused to join with them in thanking king james for the toleration , which he granted to them . and yet such is the disingenuity of these who would be called sober presbyterians , that they cry out that they suffered persecution ; whereas it was the cameronians only , whom they disown , that did suffer any thing : for these others were settled in churches by an indulgence granted by the king. against which indulgence all the sufferers , like true presbyterians , gave their testimony , calling it a meer brat of erastianism . what government could tolerate such ministers , as john deckson , whom i named before , who in a sermon preached by him in the parish of gallashiels , declar'd , that it was all one to sacrifice to devils , as to pay cess to king charles . the author of the review of the history of indulgence , one of the sober sort of presbyterians , tells , page . the same of a preacher of his acquaintance . i shall say no more of their sentiments concerning government , but only referr the readers to their printed acts of general assemblies , and to those covenants which themselves have printed , often subscribed and sworn , and which are now again , for the benefit of strangers , published in that excellent vindication of king charles ii. his happy government in scotland by sir george mac kenze , in which it's evident , that they plainly renounce monarchy and all power , but that of the covenanted kirk . as to their disposition to live peaceably , i appeal not only to their principles vented in these covenants and acts of their general assemblies , but also to the many private murthers , and open rebellions which they have been guilty of under every reign , since their first entry into britain . even in our own days , since , they have raised no less than three formidable rebellions , besides many lesser insurrections and tumults , wherein many christians have suffered . with what violence did they flee to arms , and persecute all who were not of their party , upon the occasion of the late revolution ; when , if it had not been for their indiscreet and fiery zeal , this kingdom might have been happily united to england : but what ever advantage such an union might have brought to the church and state ; yet , because it seemed to have no good aspect to the covenanted cause , therefore the motion of it , though offered , was industriously stifled , and that opportunity , which we can hardly hope to recover , quite lost . nay , under the present government , for which they in the beginning pretended to be so zealous , 't is well known over all the kingdom , that they were last year contriving by force , without any regard to authority , to have the solemn league renewed , and imposed after the old manner , upon all men , women and children ; and in order to this good end , many thousands of them , at field meetings in the west , conveened after their ordinary way , with bibles and musquets , psalm-books and rusty swords , and subscrbed a new association for raising of men , horse and arms , to advance the old cause , repurge the holy kirk , and make a thorow reformation in the land. but i shall take occasion by and by to give you some later and more evident instances of their neglect and contempt of their present governors . in the next place survey them in their learning , and you shall find that it lies only in the study of some anti-arminian metaphysicks , and in the practical divinity they pretend to draw from the heads of election and reprobation , whereby they preach men out of their wits , and very often into despair and self-murder . it 's generally known , that joseph brodie , preacher in forress in the time of the late presbytery , did in the presence of a very learned and eminent person , take occasion in the pulpit to speak of a poor man , who was then in such a desperate condition , that it was judg'd necessary to bind up his hands , lest otherwise he should cut his own throat , as he continually threatned ; of this desperate wretch the pious preacher above-named pronounced thus ; sirs , this is the best man in my parish , would to god ye were all like him ; he does truely fear reprobation , which most of you are not aware of . there is a common printed pamphlet compos'd and publish'd by a presbyterian preacher , concerning one bessie clarkson , a woman that lived at lanark , who was three years in despair , or to speak in their cant , under exercise . whosoever reads that pamphlet will find , that the poor woman's distemper proceeded only form their indiscreet preaching , representing god as a sower , severe and unmerciful being . it is known in the shire of teviotdale that mr. william veach murder'd the bodies , as well as souls , of two or three persons with one sermon ; for , preaching in the town of jedburgh to a great congregation , he said , there are tow thousand of you here to day , but i am sure fourscore of you will not he saved ; upon which three of his ignorant hearers , being in despair , dispatched themselves soon after . and lately in edenburgh mr. james kirkton , ( the everlasting comedian of their party ) one of their famous preachers in that city , praying publickly for a poor woman much troubled in spirit , said , a wholesome disease , good lord , a wholesome disease , lord , for the soul. alas , said he , few in the land are troubled with this disease . lord , grant that she may have many fellows in this disease . not only do they make their people distracted with such desperate doctrine as this , but moreover they incourage them in direct impieties . mr. selkirk preaching at musselburgh expressed himself thus , god seed no sin in his chosen ; now , sirs , be you guilty of murder , adultery , bestiality , or any other gross sin , if you be of the election of grace there is no fear of you , for god sees no sin in his chosen covenanted people . and this is consonant to an expression of mr. samuel rutherford's printed letters , hellfulls of sins cannot separate is from christ . in the parish of mr. macmath , minister of leswade , some of those who were lately the most active in persecuting and driving him form his residence ( even after he had the privy councils protection , and a guard assign'd him for his defence ) have since suffer'd violent deaths ; two of them prevented the hangman's pains by becoming their own murtherers . when the earl of lauderdale and sir george mackenzie dyed last year much about one time , the party who pretend to unriddle all the most secret causes of god's providence , called their deaths a visible judgment , for their being enemies to the good cause , altho' it be well known that both these honourable persons dyed of a natural death , in a good age , being both of them worn out with their great diligence in their king and country's service ( perhaps , indeed , their days were shortened , by seeing such firebrands able again to force themselves into the church , as had before ruin'd both it and the state , and were the scandal of christianity as well as disgrace of their nation . ) but when these abovenamed self-murtherers of the parish of leswade had divided judas's death betwixt them , the one hanging himself , the other ripping up his own belly , till all his bowels gushed out : the presbyterian preacher in that parish , holding forth next sunday , was so ready of invention as to find arguments from thence for the confirmation of the good cause : ab sirs ( says he ) nothing has befallen these men but what god had from eternity decreed ; and i can tell you , sirs , why he decreed it , indeed it was even because they had gone sometimes to hear the graceless curates . ah , sirs , ye may see in this judgment the danger of that sin , beware of hearing curates , sirs , you see it 's a dangerous thing , sirs , but i 'll tell you more yet anent this , sirs , this is a plain proof that the gospel has non been preached in this parish these twenty eight years , for in all that time you have no : heard so much as of one that had a tender conscience like these men ; but now when we begin again to preach the gospel , it 's so powerful , that it awakes mens consciences , and pricks them so at the heart , that they cannot bear it , nor live under it . and now i leave the world to judge , whether this sort of learning and manner of preaching , doth not stand in diametrical opposition to all religion and reason , and does not in its tenure and effects , appear to be indeed the doctrine of devils , and another gospel ; and yet by it our rabble reformation has been wrought . all true and solid learning , particularly antiquity is decryed by them , because in it there is no vestige , no not so much as any shadow of presbytery to be found ; to preach peace and righteousness ( tho' that be the design of the gospel ) yet since it does not answer the ends of the covenant , it must be condemn'd as temporizing , time-serving , and the pleasing of men more than god , who , they are sure , can never be pleas'd but in their covenanted way . morality with them is but old , out-dated , heathenish virtue , and therefore such a book as the whole duty of man , is look'd upon with wonderful contempt by them : frazer of bray , one of the greatest among them , professes downright , that there is no gospel , nor any relish of it in that book , and that aristotle's ethicks have as much true divinity as that book hath . and john vetch of woolstruthers says , that that book is too much upon moral duty . a certain lady of their stamp , getting it once into her hands , and hearing that it was a moral book , done by an episcopal divine , she made a burnt offering of it , out of her great zeal against episcopacy and morality . mr. macquire , one of their celebrated professors and preachers , in his preface to brown's book , entituled , christ the truth , way , and life , calls the people that are taken up with the whole duty of man , or any such books , a moralizing , or rather , says he , a muddizing generation . the most of their sermons are nonsensick raptures , the abuse of mystick divinity , in canting and compounded vocables , oft-times stuffed with impertinent and base similes and always with homely , course , and ridiculous expressions , very unsuitable to the gravity and solemnity that becomes divinity . they are for the most part upon believe , believe ; and mistaking faith for a meer recumbency , they value no works but such as tend to propagate presbytery . when they speak of christ , they represent him as a gallant , courting and kissing , by their fulsome , amorous discourses on the mysterious parables of the canticles ; and making christ and his gospel to be their own kirk government ; they have quite debased divinity , and debauched the morals of the people : this is evident , not only from their manner of preaching , but also from their way of writing most of their books , whereof some instances shall be given in the next section . some of them have an odd way of acting in the pulpit , personating discourses often by way of dialogue betwixt them and the devil . such ways were of old familiar to the monks , as appears from monsieur claude in his second part of the defence of the reformation , chap. . where he vindicates luther from an aspersion cast upon him by the church of rome . for , say the papists , luther professeth in his writings , that he had a conference with the devil concerning the mass , and that the devil accused him for being an idolater . to which luther answers , that he was then in ignorance , and that he obey'd his superiours . hence the papists conclude , that luther was the devil's scholar . but monsieur claude lets them see ▪ that luther spoke in a monkish stile , and that the stile of the convent did represent conflicts betwixt the flesh and spirit , as personal exploits with the devil : to prove this , he instances st. dominick , who says , that he saw the devil one night , in his iron hands carry a paper to him , which he read by the light of a lamp , and told it was a catalogue of his sins , and the sins of his brethren , upon which st. dominick commanded him to leave the paper with him , which was done accordingly ; and afterwards he and his brethren found cause to correct something in their lives . all that is said for this , is , that it is a romantick stile proper to the monks , and all that is meant thereby is this , that the devil could lay such and sins to their charge , their consciences did smite them , therefore they corrected what they found amiss . but such a stile did create wrong ideas in the litteral interpreters of such narrations : and it is like some of our reformers reading books of this nature , either thought such apparisions real , or that they affected the stile ; for it its reported of mr. robert bruce , one of our scotch reformers , that having studied the civil law , and going one day to the colledge of justice , to pass his tryals in order to commence advocate , he said , that he saw a great gulph in the close or court of the parliament-house , like the mouth of hell , and this diverted his entrance into the house , upon which he gave over the study of the law , and applyed himself to theology . whether the thing was litterally true , or whether the man had a disturbed imagination ( as good men may have ) or whether he affected the stile of the convent , and meant thus much buy it , that the imployment of a jurist was dangerous , and apt to lead men into such temptations as he feared might be too strong for him , i know not which to conclude ; but this i am sure of , that one mr. thomas hogg , a very popular presbyterian preacher in the north , asked a person of great learning , in a religious conference , whether or not he had seen the devil ? it was answered him , that he had never seen him in any visible apperance : then i assure you ( saith mr. hogg ) that you can never be happy till you see him in that manner ; that is , until you have both a personal converse and combat with him . i know nothing more apt to create a more religious madness in poor well-meaning people , that this sort of divinity , in which our presbyterians have quite out-done the senseless old monks . their principles and doctrine being , as ye have heard , opposite to morality , it will not be thought strange that the height of pride and rusticitie should appear in their conversation : the common civilities due to mankind , they allow not to persons of the quality , that are of a different opinion from themselves . to avoid and flee from the company where a curate is , as if it were a pest-house is a common sign of grace : to affront a prelate openly is a most meritorious work , and such as becomes a true saint : to approve and applaud the murtherers of the archbishop of st. andrews , is an infallible evidence of one thoroughly reformed . that the world may be satisfied of their behaviour towards ordinary men , i shall give you some late instances of their carriage towards those of the highest rank and quality ; the matters of fact are such as are known to be true by multitudes of people before whom they were acted ; and themseves have the impudence still to glory in them ; and yet i will not say , but some of the party may deny them upon occasion at court , as they do other things as evident ; for i know what metal their foreheads are made of . . then when their majesties privy council , by advice of all the judges conform to a standing act of parliament , and common practice , appointed a sermon upon the thirtieth day of january , : the council some time before sent a person of quality , one of their own stamp and kidney , to the commissioners of the general assembly , to desire them in their majesties and council's name , to appoint one of their number to preach before them in st. giles's church on that day , and to put them in mind that it was the anniversary for the martyrdom of king charles the first , and that a sermon proper for the occasion was expected according to the religion , law , and custom of the nation . the grave noddies of the assembly answer'd thus , let the council to do their own business , for we are to receive no directions from the state , nor to the take our measures from the council , especiallly in preaching anniversary-sermons . upon which they appointed shields , a cameronian , one of the most wild and violent of the hill-men , to preach in the tron-church , where-in they used to have weekly lectures , as it happened upon that day of the week , but where neither the lords of council nor judges were used to come . all that he spoke concerning the king's murther was this , ye sirs , perhaps some of you may foolishly fanoy that i came here to day to preach to you concerning the death of king charles the first : what ? preach for a man that died forty years ago ; if it be true what some histories tells of him , he is very mach wronged ; but if it be true what we believe of him ; and have ground for , he is suffering the vengeance of god in hell this day for his own and fore-fathers sing . the same shields as he was holding forth sometime before at edinburgh , said , that for ought he saw , king william and queen mary were rather seeking an earthly crown to themselves , than seeking to put the crown on christ's head. that is , in the conventicle stile , to settle presbyterian government . this same year again they peremptorily refused and despised the privy council's order , requiring them , according to a standing act of parliament , to preach upon that day . . inst . mr. areskme preaching in the tron church at edinburgh , the day after the king by open proclamation had adjourned the general assembly , said , sirs , ye heard a strange proclamation the other day , which i hope the authors of may repent some day : it brings to my mind , sirs , an old story of king cyrus who once set his hands fairly to the building of god's house , but his hand was not well in the work , when he drew it out again : all is well that ends well , sirs ; for what think ye become of king cyrus , sirs ? i 'll tell you that sirs ; he e'en made an ill end , he e'en died a bloody death in a strange land. i wish the like may not befal our king ; they say comparisons are odious , but i hope ye will not think that scripture-comparisons are so ; whatever you may think , i am sure of this , that no king but king jesus , had power to adjourn our general assembly . this was spoken so lately , before so great an auditory , that whatever rule may say in his next book , yet i think the author himself will not have the impudence to deny it . . when last summer their commissioners returned from king william in flanders , and told the general assembly , that the king had possitively told them , that he would not any longer suffer them to oppress and persecute the episcopal subjects ; and desired them in his name to acquaint the general assembly with his mind , that for the time to come they should proceed more moderately , otherwise he would let them know that he is their master . the moderators said openly , that if it were not for the great army he had with him , he durst not have said so to them ; and however , he had been wiser to have held his peace , for that they own'd no master but christ . when king william in january last desired them , by his letter to the general assembly , to re-admit into the exercise of the ministry , so many of the episcopal presbyters as should be willing to submit to and comply with a formula which his majesty sent to them , and appointed to be the terms of communion betwixt the parties : this proposal of peace and union , which moderate presbyterians might have been thought to have rejoyced in , was insolently rejected , and exclaimed against by all the assembly , except one mr. orack † . then the common discourse and preaching of presbyterians was . that king william design'd to dethrone king jesus ; that the prescribing to them any formula was an incroachment upon christ's kingdom , and a violent usurpation of his priviledges ; that any formula but the covenant , is of the devil 's making , and ought not to be tolerated by presbyterians . the moderator of the general assembly , in his prayer immediately after its dissolution , reflected upon king william as sent in wrath to be a curse to god's kirk . he and the whole assembly protested against the king's power to dissolve them , and before his commissioner disclaim'd all his authority that way : afterwards , to make their testimony ( that 's their word for treason ) publick , they went to the cross of edinburgh , and took a formal protestation after the old manner against the king in behalf of the people of god ( by which they intend their own subjects . ) the magnanimous earl of crawford vowed before the commissioners , that he would adhere to the protestation with his life and fortune , two things equally great and valuable . their ordinary doctrine and discourse in the pulpit and out of it , speaking of the kirk and king , is , deliverance will come from another hand , but thou and thy house shall perish . mr. matthew red , holding forth the new gospel at his kirk in north berwick , feb. th , - , said , the kirk of scotland is presently under the same condition that david was , when he was so sore persecuted and pursued by saul , that he seemed to have no way left him to escape ; but then a messenger came and told saul , that the philistines had invaded the land ; this gave saul some other † tow in his rock , and by that david was deliver'd . this mr. red being that same night with another of his brethren at supper at a knight's house in that parish , told plainly , that by the philistines in his sermon , he meant the french. and both the new gospellers agreed , that the kirk of scotland could not now be otherwise deliver'd but by an invasion of the french to restore king james . this acconnt i had from a gentleman of good credit who was present both at the sermon and supper . mr. stenton , one of their noted preachers , said in an open company , the day after the assembly was dissolved , that they had appointed their next meeting in , hoping that before that time they might have another king who would allow them better conditions . they now lay great stress upon the prophesie of an old man in the west , who at his dying in , said , the perfect deliverance of god's kirk must come after all by the french , for this king william will not do it . and say commonly , that they brought in a dog for god's sake , and that he now begins to bite the barnes . this being their way of treating a king who has condescended to oblige them even to his own loss , and to the wonder of mankind ; what may their fellow-subjects , especially such as are not of their biggotry of opinion , expect from them ? that this is no new thing to them , nor the actings only of some few of the more rigid sort of them , is evident from their extravagant and constant course of rudeness to king james the sixth , and to both the charles's , whereof many instances are to be seen in their own books , some of them you may meet with in the next section . all the presbyterians profess , that the keeping of anniversary days , even for the greatest blessing of the gospel , is superstition and popery . for the modestest of them that ever spake last year against christmas , was frazer of bray , who preaching in the high church of edinburgh , in his ordinary turn upon that day on which christmas fell , all that he said was , some will think that i will speak either for the day or against it : to speak against it i see no reason , and to speak for it i see as little ; for why should we keep our saviour's birth-day , and not his conception . had this man been but acquainted with the liturgy of the primitive church , or of that in the neighbour-nation , he might have found that they keep annunciation-day for the conception , and this would have broke the strongest horn of his presbyterian dilemma . but for all the abhorrence that presbyterians have , and do profess against the observation of anniversary-days , yet they never missed to preach an anniversary sermon on mr. heriot , who built and indued the great hospital in the city of edinburgh ; the reason is , that for every sermon on heriot's commendation , they get five ponds , a new hat and a bible . if they could have made but the same purchase by preaching on christmas , it 's more than probable that they would have thought the annual observation of our saviour's birth , as little superstitious as that of mr. heriot's memory . but the disingenuity , hypocrisy , and covetousness of that party appears not only in this , but in many other particulars ; for who clamour'd more than presbyterians against plurality of benefices , which was never allowed nor practised under episcopacy in our kingdom , and now severals of them are suing for five or six ●tipends at once , viz. the great apostles of the new gospel , dr. bule , mr. john and mr. william vetches , mr. david williamson , john dickson . i cannot here omit a passage of mr. james kirkton , now a famous preacher in edinburgh , who held forth formerly in a meeting-house about three and twenty miles from it , in the parish of st. martine , within the shire of the mers , in which parish there was an episcopal minister that gave obedience to the present laws , but this kirkton by the act restoring presbyterian preachers to their former charges , out of malice against the episcopal minister , and covetousness to get the stipend of the place , * comes from edinburgh and preaches one sermon in the parish of st. martine , and returning some days after , left the church without a minister , by which means he obtain'd to himself the stipend of that parish , tho' he lived and preaches in the city of edinburgh ever since . there is another , mr. anthony murray , who has a considerable estate in dunsire , he ordinarly uses this phrase as a proverb , that he desires no more in the world but a bit and a brat ; that is , only as much food and raiment as nature craves ; and yet this very man that would seem so denied to the world , got himself into the possession of two fat benefices , viz. that of counter in which he never did preach , and that of dunsire parish , in which the regular pastor had served for the whole year , , and for the greater part of the year , and yet was not allow'd one farthing of the living for either : altho' when he was drove away he had eight young motherless children , and no bread for them , whereof murray it seems not having one child , had no sence at all . who cried out more against the covetousness of prelates , and complying ministers , than mr. john johnston , yet in the time of his suppos'd persecution , he made up two thousand and five hundred pounds sterling ; and to the certain knowledge of his acquantances he was two hundred pounds sterling in debt when he abdicated his parish . this same johnston being called to a dying gentleman in east lotham , who was always episcopal , ( but the call was by some phanatical friends , without the knowledge of the dying person ) johnston having come to his chamber , advances with many hums and ha's close to the gentleman's bed-side , and after stairing a while upon him , at last with a great groan he gave his judgment of his state and condition in these words : i see nothing there in that face , ah , i see nothing but damnation , hell and reprobation ! at which words , a merry man standing by , whispers in the ears of the said mr. johnston , he hath left you two hundred marks . mr. johnston at this changed his mind ( like the barbarians in the isle of malta , ) and says , but methinks i see the sun of righteousness rising with healing under his wings , sayng , son be of good chear , thy sins are forgiven thee . who cried out more against ministers scandals , than one balfour in the mers , and yet but a few months ago he fled for the sin of adultery himself . this among them is called but a slip of the saints ; but far less slips in others are aggravated into heinous scandals and crying sins , as that ought indeed to be esteem'd . what greater act of injustice than that done to mr. alexander heriot , minister of dalkeith , who gave all obedience to the civil law , and yet the presbytery of dalkeith permitted one calderwood , a declared enemy of mr. heriot's , and some others of his accusers , to sit as judges among them , and not only admitted , but also invited and encouraged two or three knights of the post to swear , that the minister had danced about a bon-fire the th of october . and when it was made appear to the conviction of all men , that there was no bon-fires in the town upon that day , and that the town was never wont to use any such solemnity upon the occasion of that day ; all that the presbytery said , was , that they could not help it , for the matter was sworn and deponed , and and they behoved to proceed , having a call to purge the church . besides , their not having good notions of the gospel , nor of any good heathen morals ; one reason of their malicious and crabbed nature may be , that they never suffered affliction , for after they abdicated their churches in , they began every-where in their sermons to cant about the persecution of the godly , and to magnifie their own sufferings ; by this means they were pamper'd instead of being persecuted ; some of the godly sisters supplying them with plentiful gratuities to their families , and mony to their purses ; they really lived better then ever they did before , by their stipends . they themseves boasted that they were sure of crowns for their sufferings ; and that angels visited them often in their troubles ; and both were materially true . i know severals of them who got estates this way , and that grew fat and lusty under their persecutions . mr. shields , one of their honestest and best writers , being well acquainted with all that they suffered , and a great sharer in it , glories in this , that they were highly provided for in their greatest difficulties , and makes an argument for it of their being god's people : in his annalysis ( as he calls it ) on the th of deuteronomy , delivered in a discourse to the people on the preparation-day before they renewed the covenants , p. . l. . these are his words : tho' in the wilderness of prelatick , erastian , and antichristian vsurpations , we did not meet with miracles , yet truly we have experienced wonders of the lord's care and kindness , and for all the harassings and persecutions , &c. the poor wilderness-wanderers have look'd as meat-like and cloath-like a others that sat at ease in their houses , and drank their wine and their strong drink . the party finding such good fruits of their itinerary labours , continued to preach the unthinking mobile out of their money and senses , and well as out of their duty to god and man , receiving in the mean time , instead of cups of cold water , * many bowls of warm sack ; the true covenant-liquor , and the best spirit that inspires the new gospellers . by these means the malignity of their nature was rather kindled than abated ; the only men and suffered any thing , being the poor silly plow-men and shepherds in the west , whom the false teachers hounded out to die for a broken covenant : it 's true indeed that many such men being deluded into several rebellions , put the state under a necessity of defending it self , by punishing some of them , and killing others in battels ; but yet before the danger of these battels , the preachers were generally so wise as to save themselves , by running first ; for ad they been so honest as to have born but a part of these burdens which they imposed upon their proselytes , or so couragious as to have but shew'd their faces in the day of battel ( to which they always sounded the allarm by their sermons ) then it 's like we should not have been now infested with such swarms of these locusts as have over-spread our land , and again filled our king's chambers , as the frogs and lice of aegypt did that of pharaoh's . tho' upon certain occasions the more subtile and cunning presbyterians , knowing that no art can defend or disguise the unaccountable wildness and madness of some of their party , are forc'd , to disprove and condemn them ; yet they never fail to make use of the sufferings of these same wild men , to magnify that persecution which themselves pretend to have undergone , but had not the least share in . eminent instances of this we have in rule 's late book . to whom among other favours we owe this new distinction of wild and sober presbyterians . truly if the presbyterians had met with the same measure with which they formerly served the prelatists , if they had been used as they did good bishop wishart , whom they made to lye seven months in a dark stinking close prison , without the conveniency of so much as changing his shirt but once , so that he was like to be eaten up of himself , and the vermine which that nasty place produced ; its probable that by such severities ( which i am glad they suffered not ) they might have been brought to something of that good man's christian temper and disposition : and that this was very great , the worst of themselves were constrained to own , when upon changing of the scene , he being deservedly advanced to the bishoprick of edinburgh , was so charitable as to convey large supplies to such of them as were imprison'd for their notorious rebellion at ●entland hills , , and that without letting them know from what hand it came , nay his compassion to them was such , that he continued such presbyterian preachers as were any thing tollerable , in their churches and office ; without imposing on them the conditions of conformity which the law then required : but now presbyterian preachers , even those that are called the soberest , as we may see by their daily practices , and expressions , are highly galled , because they are not allowed to treat the bishops and other ministers of god's word , after the same barbarous manner that they formerly did , that is , hew them in pieces before the lord , as they were wont to phrase it , for they commonly compare bishops to agag , and those ordained by them to the amalekites . the episcopal ministers and rulers used all christian and discreet methods when they had power to gain and oblige the dissenters , and to save them from the penalties of the law. but now such is the ingratitude of some , even of those same presbyterians , whom the episcopal ministers had saved from the gibbet , to which the law had justly doomed them ; that they were the only persons that invented false stories , forged malicious lybels , and raised tumults against those very ministers who had been formerly so exceeding kind to them ; we have but too many instances of their rendering evil for good in this manner : and that which makes this the more strange and odious , is , that it is acted under a pretence to religion , and reformation , and that the giddy people are instigated to this wickedness by their preachers ; i shall trouble the reader at present only with two particulars to this purpose : mr. monro , parson of sterling , was lately lybelled and accused before the brethren of the inquisition , by one whom , as all the neighbourhead knows , he preserved from being hanged , when he well deserved it . and now , tho' the said parson monro has visibly baffled all the articles of his lybel to the disgrace of his ungrateful accuser , and of those preachers who openly prompted him to this villany , yet they daily molest and disquiet him , because of his constant adherence to the sacred order of episcopacy , which is the greatest fault his judges can accuse him of , except that of his possessing a good living , and that his parts and piety darken the whole presbytery , of which his parishoners being fully convinced , love him so well , that they resolve , cost what it may , they will not part with him as their minister ; and have therefore , to the great mortification of the presbytery there , joyntly signified so much to them under their hands . the other particular instance of this nature , shall be that of one ronaldson , a tenant in the parish of cranston , whom the orthodox minister there , mr. burnet , by his intercession with persons of quality , preserved from having his goods confiscated , and person banished ; after ronaldson by his signal disobedience to the law had exposed himself to that sentence : this kindness ronaldson then looked on as so great and surprising , that he often and openly professed he knew not how to be thankful enough for it ; he and his family constantly kept the church thereafter , and upon every occasion acknowledged the minister's singular favour , with all the signs of sincere gratitude ; but yet upon the new light of the late revolution , he appeared the most open and avowed enemy that the minister had : the minister justly surprised with this , challenged his many promises of continuing grateful . to whom ronaldson gravely replyed , that the thanks of his preservation was not due to him , but only to god ; who oft-times ( said he ) stirs up ill men to befriend his own people . this change was wrought upon the man , and this answer put in his mouth ( as himself sometimes owns and professes ) by frequent conferences with their preachers , who in their private discourses and publick sermons have assured him , that he is not to look to the instrument , but to the cause of his preservation . i shall shut up this head concerning the persecution they pretended to have suffered , with a remarkable note of a sermon preached lately by mr. daniel douglass , one of their great * mufties , now sirs , ( says he ) i will be even plain with you , and perhaps e'en more plain than pleasant , sirs , i 'le tell you now , sirs , its ordinary for us to cry out that we were persecuted under episcopacy , but we are yet living , sirs ; and why were we not hanged as well as others were , beloved ? it is e'en because we thought they did cast away their lives needlesly , and that we would not venture our lives for such matters as they ventured their lives , for i knew to meet with kindness both from the church-men and the states-men : and particularly i knew that the clerks of council and session would take nothing from us , but there are no such clerks now : for there is one gibbie eliot , sirs , that has no charity nor discretion , for if we were all made up of dollars , he would swallow us up ; pray god , sirs , to keep our purses from that false lown eliot . ingenuity is a thing they are not concerned about , for that 's but a branch of dry morality , below men so full of grace ; some young men among them that have had the advantage of being abroad are more affable , and in their conferences with men of sence , they ordinarily exclaim against the peevish sowr and unconversable temper of scotch presbyterians ; but yet these same sparks of the cause , sing to a quite contrary tune when they are in a collective or representative body . i have read of a certain monk who being wearied of the cloyster aimed at a vacant dignity , the possession whereof he knew would set him free : for this end he applied himself to every one of his acquaintances that had a suffrage in the election , and from every singular and individual person he received very fair and satisfying promises , bet yet he found himself still disappointed when they met together in assemblies for the election , whereupon he invites most or all of them upon a set day to dine and be merry with him . they that were invited knew that he was not in condition to make any competent provision for so many guests ; wherefore according to the usual custom of that fraternity , they sent each of them some material or other , proper to make up the feast ; some sent flesh , some fish of divers kinds , some sent butter , some cheese , some wine , and others oyl . all which he boyled in one kettle together , and his guests being conveen'd , he caused serve up that hotch-potch in several large dishes to them , so that every dish as they tasted it equally disgusted them : where upon they asked what manner of victuals it was ? he said it was just such as themselves had sent , all well boyled in a large kettle together . that , say they , is the worst meat in the world when thus jumbled together , but very good when every thing is dressed by it self . just so are ye to me , says the monk , you are very fair and kind , when single , and one by one : but i can find nothing worse than you , when you are all together . the presbyterians resemble the monks in this , as in many other things , for take them singly , and they generally condemn the methods and proceedings of their brethren , as rigid and severe , but take the same men met together in a presbytery , synod , or assembly , and the whole body is the most unpalatable and most unsavory hotch-potch in the world. and now to hasten to a close of this section , strangers may justly wonder that men of such temper and qualification , as ye have now heard the pretbyterian preachers to be , should have any followers . but this will not seem so strange to such as confider what multitudes of the rabble , crowd after jack bowels in his drunken fits , women and children are ordinarily led by noise and shew , tho' it were but of hobby-horses and rattles . and indeed the presbyterian preachers are only flocked after by such a herd , some out of a blind zeal and itch after novelty and change , some again loving to fish in the troubled waters of such confusions as are inseparable from presbytery , hoping thereby ●o mend their broken fortunes . and to palliate their want of sence , and greater faults , by a pretence to strict religion : others frequent them for sport and diversion , as men of little sence and less business run after stage-players and rope-dancers . sometimes ago these preachers were conversant only with shepherds , and a few silly women , laden with divers lusts , whose hot zeal had no knowledge to guide it ; the preachers then indeed admired themselves for persons of great gifts and learning , because of the esteem that these ignorant creatures had for them ; but now that they are brought to act in publick , and possess the pulpits of learned men , they are at a great disadvantage , for their better auditories expect solid divinity , rational and close discourses , and that being none of their talent , puts them quite out of their road and element , and hence it is that the people generally forsake and abhor them , and nothing but a few of the rabble frequent their best churches and preachers : so that now their own dear followers begin to complain and cry out , that christ did more good in the hills than he does now in the churches . and if they hold on at their usual manner of raving in pulpits , they cannot fail to render themselves as ridiculous and odious as they deserve , which they have made pretty good advances to already . they frequently upbraid curates , as deserted of the spirit , because they own that in the composing of their sermons they make use of books , and yet mr. david williamson , one of their ablest men , preaching before the parliament , on ps . . and verse . stole most of his sermon from herle's tripus of wisdom , and had the confidence to reprint the same at edinburgh . indeed the nonsence and railing of that sermon is wholly his own ; for none but himself ever pretended or presumed as he does there , that christ dyed a martyr for the presbyterian government ; because forsooth this inscription was written on his cross , jesus of nazareth king of the jews . i do not discommend the use of books , but the hypocrisie of these men , who give out that they preach meerly by inspiration and meditation , as mr. areskine did in a sermon which he preached lately in the tron church at edinburgh , his words were these , the curates goes to their books for preachings , but we go to our knees for our preachings . and yet such is the silliness of some deluded people , that they proclaim these for soul-refreshing and powerful preachers , and for men that , as they phrase it , have an inbearing gift , speaking home to their hearts : indeed make some people judges , we know presbyterian sermons will gain the applause . i remember the old fable of the cuckow and the nightingale , both contended who should sing sweetest , the ass because of his long ears is made judge , the nightingale sung first , the cuckow next , the asse's determination was , that truly the nightingale sung pretty well , but for a good sweet plain taking song , and a fine note , the cuckow sung far better . some who are not so well acquainted with the scotch presbyterian's manner of preaching and praying may , perhaps , think that matters are here aggravated against them , because things so very ridiculous were never vented by any former sect , as these i have and am hereafter to discover of them ; but they are too well known to be denyed among us : and that strangers may not think themselves imposed upon , i shall in the next section give the reader some little taste of their printed books , and leave him to judge from the ridiculousness of what they have deliberately published to the world that way , what extravagancy they may be guilty of in these extemporary ravings , which they mis-call spiritual preaching and praying . sect . ii. containing some expressions out of their printed books . and first for their sermons ; mr. william guthry at fenwick , hath printed one full of curses and imprecations , viz. will you gang man to the cursed curates ? gang , and the vengeance of god gang with thee : the cursed curates bids us side with them ; the devil rugg * their hearts out of their sides . the sermon in every page is to the same purpose . the people in the west are mightily taken with it ; and the author is held for a great saint among them , chiefly upon the account , as themselves phrase it , of his sharp pen against prelates and curates . mr. walwood , brother to mercurius , in a printed sermon on this text , if the righteous shall scarcely be saved , &c. says , among other as ridiculous things , these words , men think that every dog will win to heaven , but i assure you , it is a great matter to win there ; for noblemen that will be saved i believe there 's not twenty , i trow i doubled them : for gentlemen i could write them all in three inch of paper . ibid. men thought much when a part of the city of glascow was burnt , but for my part i would not shed a tear tho' glascow and edinburgh both were burnt ; and a great matter , they burnt the covenant . the best of their preachers were singled out to hold forth to the parliament , and the l. commissioner m. a person equally fitted to judge of ministers and statesmen , appointed such of these sermons to be printed , as he in his godly wisdom thought fittest for advancing the designs of omnipotent presbytery . these sermons are generally inhanced by the party , and preserved as infallible evidences of the great learning and piety of the new gospel professors , upon which account they are carefully kept from malignant hands and eyes : however , i once had the favour allowed me to read three of the choicest of them , published by williamson , rule , and spalding ; wherein they extol presbyterian government , with all the glorious epithets due to the gospel and the christian church , viz. christ's bride , his virgin , his spouse , his glory , his honour , his church , his precious remnant , his glorious elect , his pure people . god's house , tabernacle , dwelling place and sanctuary , his holy ark , his chosen generation , his dear children , his kingdom , his mountain , his jewels , his crown , scepter , and diadem ; in a word , the most obscure and darkest prophesies and revelations were all spoke with an eye to the present scotch model , tho' that be so new as never to have been heard of in scotland , or any other church before : and the presbyterians themselves will as soon prove that the high priesthood of aaron among the jews was a type of presbyterian democracy in the church , as shew any foot-steps , or the least mention of presbyterianism in any of the ancient monuments and records of the church , except they will say that christianity began with calvin ; and yet if you 'll believe the sermons of the former triumvirate , they that oppose the rigour of scotch presbytery are enemies to god and his cause , to christ and to his gospel , they are worse than heathens , they are philistines , which are not to be suffered to live in the holy land , * nay they that concur not to advance it to its former height , ( and that is above king and parliament ) not only their estates and lives , but their souls may go for it : you members of parliament who are not forward for this , you shall with jehoiakim , be buried with the burial of an ass : think but seriously what an epitaph may be written on your tomb , and what discourses may be of you when ye are gone , here lies a man that never was a friend to christ , or his interest , now he is dead , but he was an opposer and persecutor of christ of his truth and people . but dying is not all , what shall ye say when , ye shall be cited at the great assize , before the tribunal of christ , to that question , what justice and vote gave ye to we in my afflicted church , in the first parliament of king william and queen mary in scotland , was ye for me or against met ? spalding's sermon before the parliament , on chron. . . p. . versus finem & p. initio . mr. gilbert rule in his sermon before the parliament , on isaiah . . ( for their texts are generally out of the obscurest places of the old testament , ) takes it for granted , that the mountain of the lord's house there spoke of , is expresly meant of scotch presbytery ; which , he says , is terrible as an army with banners . this last , i confess , has often been found true in the most litteral sence ; but why presbytery should be called a mountain , i cannot so well say , except it be because it was exalted at ‖ dunce-law above the tops of the mountains , that is , monarchy and episcopacy , at which time the phanaticks and rebels were the nations that flocked unto it , and establish'd it upon the ruines of their own former oaths and obligations . but to speak in his own words , the exalting and establishing of scotch presbytery , ( for that 's the only true religion , ) the flourishing of it , is the means to advance the poorest and most contemptible people * to reputation both with god and all good men , yea , often in the eyes of them that are but moral and intelligent , tho' enemies , as is evident from deut. . . this is your wisdom in the sight of the nations , which shall say , surely this nation is a wise and understanding people : for what nation is there so great , who have god so nigh unto them , &c. now that no body might mistake , as in this he meant religion in general , and not scotch presbytery , he makes application particularly to the kirk in these words , if ye will set christ on high in this poor church , he will set the church and nation on high ; scotland hath in former times been * renowned and esteemed among the churches of the reformation upon this account : it may be an honour in after ages to your posterity , that such a man was active in that happy parliament that settled religion in the church ; yea , this way will render us more formidable to our enemies , and vnfriends to our way , * , than strong armies or navies could do . sam. . . and the philistines were afraid , &c. fo● they said , that god is come to the camp . rule 's sermon before the parliament , p. . the plain meaning of this is , all the land and sea-forces of england and the confederates , can signifie nothing against their enemies , so long as they entertain or suffer amongst them these enemies of religion , the bishops . that famous man in his generation , mr. david williamson , preached before the reforming parliament on this text , be wise ye kings , be instucted ye judges of the earth , psal . . . i cannot but approve the choice of this text , because those kings had need be very wise indeed , that have to do with presbyterians ; and those civil judges must be stronger than the kirk , that will not condescend to be instructed by them in all things . in the former part of that sermon he divides and subdivides government so often , till ( as the presbyterian author , from whom he steals these ridiculous distinctions * , ) he at last divides the king's and judges from all power : it 's no new thing for some men first to distinguish the king's person from his authority , and then to divide his head from his body ; well , it 's granted by all hands , that such men are well acquainted with all the ways of dividing government . in the latter part of that sermon , the author speaking of presbyterial government , uses these words , which we easily grant to be peculiarly his own : it 's no light matter , ( says he ) it 's an ordinance of god , the royal diadem of christ ; he was a martyr on this head , for it was his ditty on the cross , john . . jesus of nazareth king of the jews . if this scripture do not prove that christ died a martyr for scots presbytery , i am sure there 's no other place either in scripture or antiquity that will. the next notes shall be from a sermon that is highly valued by all true presbyterians , viz. that which according to the author 's dating it , was printed the year of our publick breach of covenant ; the year , as the author at the end of the title page describes it , wherein there was much zeal for confederating among men , but little for covenanting with god. in the , , , , and pages , he compareth the scotch covenants to the covenant of grace , and to the covenants at horeb and in moab . in the th page he says , the covenant may be tendred and taken without the consent of the magistrate , but his after dissent or discharge cannot loose the obligation of it . page . he says , as israel in the wilderness , so have we had our marahs , and our massa's , and meribahs , taberahs , and kibroth hataavahs at pentland-hills , bothwel-bridge , ardsmoss , † &c. from this consideration he presses the renewing of the covenant . page . god's removing two kings who withstood the covenanted reformation , and the abolishing two wicked establishments , tyranny and prelacy , should stir up all lovers of religion to the duty of covenanting . page . all the meaner sort of all sexes and ages , wives and children , are obliged to this , tho' the primores & primates regni do not concur : if the children be not capable , parents are to engage for them . accordingly ( says he ) in scotland it hath been in use for faithful ministers , to take parents , engaged to the covenant , when they presented their children to baptism * . page . subjects are relaxed from their sworn allegiance to a king or magistrate , by his rescinding or disowning the covenant ; as is plain from the third article of the solemn league : but there is nothing that can any way enervate the sacred obligation of scotland's holy covenant , which still must stand in inviolable force . page . it is a covenant obliging not only the present , but the absent , and not only the absent in regard of place , but in regard of time : it obligeth all the children of israel , binds all posterity with annexation of curses to the breakers . page . it 's the foundation of the people's compact with the king at his inauguration : therefore as long as scotland is scotland , and god unchangeable , scotland's reformation in doctrine , worship , discipline , and government , must be endeavour'd to be performed in a conformity to the covenant : the matter of it is moral , containing nothing but what is antecedently and eternally binding , albeit there had never been a formal covenant ; the ends of it are perpetually good . page . the express command from exod. . obliges to banish all covenant-breakers out of the land ; for the example of the popish , prelatical , and malignant faction in britain and ireland , the suffering them to dwell in the land , and to creep into places of trust , and especially the stupid submission to the restitution of church and state , and to the re-introduction of their wicked establishments , abjur'd by covenant , did gradually induce parishes and provinces to this dreadful sin of covenant-breaking . then in some subsequent pages he enumerates all the curses and plagues , national or personal , spoken of in scripture , as threatned with a special regard to the breaking of this covenant , and who can tell ( says he ) but the sword now drawn in scotland and ireland may avenge the quarrel of god's broken covenant . pag. . the breaking of the covenant is the most heinous of all sins : profainity of all sorts , hypocrisie , idolatry , adultery , treachery , pride , blood , and oppression , and all that ever brought down vengeance upon any generation recorded in scripture , or in any history , with these indeed , and the greatest aggravations of them , the land hath been polluted ; but chiefly that which incenses the anger of the lord , hath been , and remains to be breach of covenant , and all these abominations not simply because breaches of the law if god , but as under this special aggravation , that they have been and are breaches of the covenant , as is evident from deuterom . . . because they have forsaken the covenant of the lord god of their fathers . &c. * pag. . the great reason why men should renew the covenant at this time , and why those of the true presbyterian party did it in the end of . they though it then ( says he ) expedient , as it is still , by renewing of these antient covenants , to declare what cause they would avouch and appear for , what king they would own , and upon what terms they would offer their submission to the present government then to be established , who had before declared their revolt from the former , and for this end to make this the band of their association . the same author , in his solemn confession of sins pag. . says most ingenuously , we and our teachers in a great measure complyed with , submitted unto , and connived , at the incroachments of the supremacy , and absolute power , both in accepting and countenancing the former indulgences , and the late tolleration . we have taken and subscribed oaths , and bonds , all which have been contrary to the reformation we were sworn to preserve . pag . we are obliged to confess the offensive carriage and conversation of many that have gone to england , who have proven very stumbling to the sectarians there . yea of late , many have embraced the toleration introductive of a sectarian multiformity , without so much as a testimony against the toleration of popery it self . the general toleration , which in its own nature tended , and in its design intended , to introduce popery and slavery by arbitrary and absolute power , hath been accepted and addressed for , by many of our ministers ; and countenanced , complyed , and concurr'd with by many of our people , without a testimony or endeavour to understand it . — many dregs of , popish superstition have been observed , popish festival days as † pasch , yule , and fastings eve , &c. have been kept by many : and prelatical anniversary days devised of their own heart , appointed for commemorating the kings birth days , as may . octob. . &c. who were born as scourges to this realm , being complied with by many , pag. . as it was our fathers sin to inaugurate the late king , after such discoveries of his hypocritical enmity to religion and liberty , upon his subscription of the covenant ; to when he burnt and buried that holy covenant , and degenerated into manifest tyranny , and had razed the very foundation on which both his right to govern , and the peoples allegiance were founded , and remitted the subjects allegiance , by annulling the bond of it ; we sinned in continuing to own his authority : when all he had was engaged and exerted in rebellion against god ; for which the lord put us to shame , and went not out with our armies at pentland hills and bothwell bridge . notes out of the hind let loose , printed . which book is the great oracle and idol of the true covenanters . pag. . it 's observable how reproachfully he speaks of princes , and even of such as are now our kings allies , in these words , the protestants of hungary are under the tearing laws of that ravenous eagle the tyrant of austria : those of piedmont under the grassant tyranny of that little tyger of savoy . pag. . our first reformers never resigned nor abandoned that first and most just priviledge of resistance . nay nor of bringing publick beasts of prey to condign punishment , in an extraordinary way of vindictive justice ; e. g. cardinal beaton that was slain in the tower of st. andrew's by james melvin , who perceiving his consorts moved with passion withdrew them , and said , this work and judgement of god , altho' it be secret , ought to be done with greater gravity ; and presentnig the point of his sword to the cardinal , said , repent thee of thy former wicked life , but especially of the shedding of the blood of mr. george wisheart , which yet crys for vengeance from god upon thee : and we from god are sent to revenge it ; for here before my god , i protest that — nothing moveth me to strike thee , but only because thou hast been , and remainest an obstinate enemy agoinst christ jesus and his holy gospel ; of which fast , says my author , the faithful and famous historian mr. knox , speaks very honourably , and after the slaughter joyned himself with them ; yet now such a fact committed upon such another bloody and treacherous beast , the cardinal prelate of scotland eight years agon , is generally condemned as horrid murder . pag. . speaking of the king's defeat at worcester , he says , israel had sinned and transgressed the covenant . — having taken the accursed thing , and put it even amongst their own stuff ; therefore the children of israel could not stand before their enemies , but an army of them near . was totally routed at worcester ; and the achan , the cause of the overthrow , was forced to hide himself beyond sea , where he continued a wandring fugitive in exile till . false monk , then general , with a combination of malignants , and publick resolutioners , did machinate our misery , and effectuated it , by bringing the king home to england from his banishment , wherein he was habituate into an implacable hatred against the work of god. pag. . the covenant is our magna charta of religion and righteousness , our greatest security for all our interests . pag. . that same perfidious parliament fram'd an act for an anniversary thanksgiving , commemorating every th of may , that blasphemy against the spirit and work of god ; and celebrating that unhappy restauration of the rescinder of the reformation , which had not only the concurrence of the universality of the nation , but ( alas for shame that it should be told in gath , ) even of some presbyterian ministers , who afterwards accepted the indulgence ; one of which , a pillar among them , was seen scandalously dancing about the bonfires . — o holy and astonishing justice , thus to recompence our way upon our own head ; to suffer this holy work and cause to be ruined under our unhappy hands , who suffered the destroyer to come in , who had it in his heart , swell'd with enmity against christ , to raze and ruine the work , as he most wickedly did . pag. . the king gave us many proofs and demonstrations of his being true to antichrist , in minding all the promises and treaties with him , as he had of his being false to christ , in all his covenant-engagements with his people : for in the year , . he , with his dear and royal brother the duke of york , contrived , countenanced , and abetted , the burning of london , evident by their employing their guards to hinder the people from saving their own ; and to dismiss the incendiaries , the papists , who were taken in the fact. pag. . at length the virulent traytor , james sharp , the arch prelate , received the just demerit of his perfidy , perjuries , apostacies , sorceries , villanies , and murders , sharp arrows of the mighty , and coals of juniper , for upon the d of may , . several worthy gentlemen , with some other men of courage and zeal for the cause of god , and the good of the country , executed righteous judgement upon him at magus moor , near st. andrew's : and the same month on the th of may , the testimony at rutherglen , was published against that abomination of celebrating an anniversary day for setting up an usurped power , destroying the interest of christ in the land , and against all sinful and unlawful acts emitted and executed , published and prosecuted against our covenanted reformation ; where also they burnt the acts of supremacy , , the declaration , the act rescessory , for the burning the covenant . page . at length the king of terrours , a terrour to all kings , cut off that supreme author and authoriser of mischief , charles the second , by the suspicious intervention of an unnatural hand , as the instrument thereof ; wherein much of the justice of god was to be observed , and of his faithfulness verified ; that bloody and deceitful men shall not live out half their days : his bloody violence was recompenced with the unnatural villany of his brother , and his unparallel'd perjury was justly rewarded with the most ungrateful and treacherous monster of a parricide ; for all the numerous brood of his adulterous and incestuous brats , begotten of a multitude of whores , at home and abroad , yea , with his own sister too , he died a childless pultron , and had the unlamented burial of an ass : and for all his hypocritical pretentions to a protestant profession , he drunk his death in a popish potion , contrived by his own dear brother that succeeded him ; — passionately resenting charles his vow , to suffer the murder of the earl of ess●x to come to a trial , which was extorted by the reiterated solicitations of some , who offer'd to discover by whom it was contrived and acted ; which made the duke's guilty conscience to dread a detection of his deep accession to it : whereupon the potion quickly after prepared , put a stop to that , and an end to his life , february th , : of which horrid villany time will disclose the mystery , and give the history when it shall be seasonable . page . a prelate's depute is no minister of christ , but a curate is a prelate's depute , ergo. — that a prelate's-depute is no minister of christ , i prove not only from that , that a prelate , qua talis , is not a servant of christ , but an enemy ; and therefore cannot confer upon another that dignity to be christ's servant ; but also from this , that the scriptures allow no derivation of deputed officers , rom. . , . page . never can it be instanced these twenty seven years , that the curates have brought one soul to christ , but many instances may be given of their murdering souls : hence these who cannot but be soul-murderers , may not be heard or entertaind as soul-physicians ; but the curates cannot but be soul-murderers , ergo. page . the meetings of the curates , for administration of ordinances in their way , the lord hates , and hath signally forsaken : therefore we should hate and forsake them . this is confirmed by mr. durhame , rev. . p. . page . hearing of curates reductively involves us under the guilt of idolatry , and breach of the second commandment ; therefore we ought not to let them dwell in the land , lest they make us sin , exod. . . we should destroy their very names out of the place , deut. . . jud. . . page . jus populi , cap. . ( says he ) make this one character of a tyrant , that living in luxury , whoredom , greed and idleness , he neglecteth , or is unfit for his office. how these sute to our times , we need not express ; what effrontery of impudence is it for such monsters to pretend to rule . p. . kings and tyrants for the most part are reciprocal terms . page . we own the obligation of our sacred covenants unrepealably and indispensably binding to all . but we deny that hereby we are bound either to maintain monarchy , or to own the authority of either of the two monarchs that have monarchized or tyrannized over us these twenty seven years past . in the covenants we are not bound , but only conditionally , tomaintain the king's person and authority , that is only upon the terms that he should be a loyal subject to christ , * and a faithful servant to the people , which he cannot be thought who does not cause all stand to their covenant-engagements , as josiah did , chron. . but , alas , there was never a jostah in the race of our kings ; they rose up to the height of rebellion against god and the people , with heaven-daring insolency , not only breaking but burning the holy covenant . concerning owning of tyrants authority , p. . when monarchy becomes opposite to the ends of government , the contagion of it affects that very species of government ; and then the house is to be pulled down , when the leprosie is got into the walls and foundation . the people may make their publick servant sensible , that he is at his highest elevation but a servant : hence now when the species named in the covenant , viz. monarchy , is so vitiate , that it is become the instrument of the destruction of all the ends of that covenant , and now by law transmitted to all successors , as an hereditary , perfect , and perpetual opposition to the coming of christ's kingdom ; so that as long as there is one to wear that crown , ( but jehovah will in righteousness execute coniah's doom upon the race , jerem . ult . write this man childless , ) and to enter heir to the government as now established , he must be an enemy to christ : there is no other way left , but to think on a new model , moulded according to the true pattern . page . as he is not , nor will not be our covenantted and sworn king , and therefore we cannot be his covenanted and sworn subjects ; so he is not , nor can be our crown'd king , and therefore we cannot be his liege subjects , owning fealty and obedience to him . page . it will be found that there is no title on earth now to the crowns , to families , to persons , but the people's suffrage ; for the institution of magistracy does not made james stuart a king , no more than john chamberlain . page . kings must be like dogs that are best hunters , not those who are born of best dogs ; therefore dominion is not hereditary . page . the inferiour is accountable to the superiour , the king is inferiour , the people is superiour ; ergo , the king is accountable to the people . the proposition is plain ; for if the king's superiority make the people accountable to him , in case of transgressing the laws , then why should not the people's superiority make the king accountable to them , in case of transgressing the laws . page . in the fourth article of the covenant , we are obliged to endeavour that all incendiaries and malignants , &c. be brought to condign punishment ; therefore is it imaginable that the head of that unhallowed party , the great malignant enemy , who is the spring , and gives life to all these abominations , should be exempted from punishment ? shall we be obliged to discover and bring to punishment the little petty malignants , and this implacably stated enemy to christ , escape with a crown on his head ? nay , we are by this obliged , if ever we be in condition , to bring these stated enemies to god and the country , to condign punishment , from the highest to the lowest : and this we are to do , as we would have the anger of the lord turned away from us , which cannot not be without hanging up their heads before the lord against the sun , numb . . . page . by the fifth article of the covenant , we are obliged to endeavour that justice be done upon such as oppose the peace and union between the kingdoms ; abut this man and his brother have destroy'd and annull'd that which was the bond of these kingdoms union , viz. the solemn league and covenant . page . that form god save the king , now imposed , as it is found in the original , is only paraphrastically expounded , and most catachrestically applied to tyrants , being in the native sence of the words only , let the king live ; which as it is now extorted most illegally , so it can be render'd neither civilly , nor sincerely , nor christianly : it is a horrid mocking of god , and a heinous taking of his name in vain , contrary to the third commandment : if it be a congratulation , it is the more abominable , not only for the hypocrisie that is in it , but the blasphemy , in giving thanks for the promoter of the devil's interest , and the destroyer of christ's and the liberties of mankind . page . let us consider the person and matter for whom and for what , this prayer ( god save the king ; ) is extorted : either it is for the salvation of james the papist , or of james the tyrant ; now it 's not the will of god , that they that have , and keep , and will not part with the mark of the beast , should be saved ; for he is adjudged of god to drink the wine of his wrath , rev. . , . we cannot pray for him as a christian , or as king , because he is neither ; and as a tyrant he can no more be saved that as a papist ; for , tophet is ordained of old , yea , for the king it is prepared , isai . . . now while he continues such , we must complain in prayers , not for his mis-government only , but for that he governs , and desire to be deliver'd from him ; for , considering what a man , and what a king he is , guilty of murder , adultery , idolatry , under the sentence of the law both of god and man ; we can pray no otherwise for him than for a murderer , adulterer , idolater ; we cannot pray that the lord may bless his government , for it 's his sin and our misery , that he is a governour , and his throne is a throne of iniquity . what form of prayer this author uses for the king , may be seen at the end of the notes of their prayers . page and . these that now would impose bonds upon us , are such sons of belial as cannot be taken by the hand . there is one general argument that will condemn coming in any terms or bonds with that party that have broken the covenant , because such transactions are a sort of confederacy with the known enemies of the truth and godliness * mr. gillespy demonstrates that to be unlawful ; when in capacity , we should not suffer them to dwell in the land ; if we are not to be familiar with heathens , far less with apostates ; for the apostle lays much more restraint from communion with them than with pagans , cor. . . and again , exodus . . all sacred transactions are discharged upon a moral and perpetually binding ground : and all toleration is prohibited , and all conjugal affinity . such compliances brought on the first desolating judgment , the flood , on the old world , gen. . when the godly conformed and incorporated with the ungodly crew . — the scriptures frequently disprove all confederacies , covenants , concord , and , without distinction , all transactions and unitive agreements with the men of belial , that overturn the reformation , p. . page . it 's clear from the form , the object , and from the ends of the covenant , which are all moral , and of indispensable obligation , that it is of perpetual and unalterably binding force , obliging the present and and all future generations . page . by allegiance and loyalty , can be meant nothing else , by our present governors , but an obligation to own and obey , and never to oppose the design of advancing tyranny ; and by peaceableness and orderliness , nothing else can be intended , than an obligation never to oppose either the present settlement , or future establishment of popery and arbitrary power , upon the ruines of the reformation , and our civil and religious rights and liberties ; whence they that take these oaths and bonds , in any other sence , look more to the liberties of worldly interest , than to the dictates of conscience , and by quibling evasions do but mock god , deceive the world , and illude the enemies , and delude themselves . page . the covenant is the foundation of the people's compact with the king at his inauguration , the fundamental law of the government , and among the very leges & regulae reganndi ; so that the rescinders of of it are chargeable not only with perjury but of treason and tyranny , in breaking and altering the constitution of the government , and are lyable to the curse of the covenant ; for they cannot rescind that , nor escape it's vengeance ; whereof we have a speaking-pledge already , in that the rescinder of these covenants was so terribly rescinded , and cut off by the hands of unnatural violence ; god thereby fulfilling that threatned judgment of covenant-breakers , that he that hath broken his covenant shall be brought to destruction ; and bloody and deceitful men shall not live out half their days : so charles the second got not leave to live out half of the days he projected to himself . page . to require men to subscribe to a declaration asserting that the national covenant , and the solemn league and covenant , were and are in themselves unlawful oaths , is to require men to enter into a confederacy against the lord , at which the heavens might stand astonish'd ; it 's an unparallel'd breach of the third commandment , and could no more be taken tin truth and righteousness , that an oath renouncing the bible . page . an acknowledgment of ecclesiastical supremacy resident in the king , is the most blasphemous usurpation on the prerogatives of christ , that ever the greatest monster among men durst arrogate ; yea , the roman beast never claimed more ; and in effect it is nothing else but one of his names of blasphemy , twisted out of the pope's hands by king henry the eighth , and handed down to queen elizàbeth , &c. by this many intolerable incroachments , made upon the liberties and priviledges of the church of christ , are yeilded unto ; as that there must be no church-assemblies without the magistrates consent , but that the power of convocating and indicting assemblies does belong only to him , that he may dissolve them when he pleases , and that his presence , or his commissioners , is necessary to each national assembly . page . to engage in bonds of living peaceably , is to engage in bonds of iniquity ; they are covenants of peace with god's enemies , whom we should count our enemies ; and hate them because they hate him , psal . . it 's more suitable to answer as jehu did to joram , what peace , so long as the whoredoms of thy mother jezabel , and her witchcrafts are so many ? than to ingage to be at peace with those who are carrying on babylon's interest , the mother of harlots and witchcrafts * page . for private persons to destroy and rid the commonwealth , of such burdens and vile vermine , so pernicious to it as tyrants are , was thought a vertue meriting commendation by all nations ; among the rudest nations this is a relict of reason ; as the oriental indidians have a custom when ever any persons run a muck , that is , in a revengeful fury take such a quantity of opium as distracts them into such a rage of mad animosity , that they fear not to assault and go thorow destroying whom they can find in their way ; then every man arms against him , and is ambitious of the honour of first killing him ; which is very rational : and it seems to be as rational , to take the same couse with out mad malignant mucks * , who are drunk with hellish fury , and are running in a rage to destroy the people of god. page . the exacting taxations for maintaining of the army , and the paying of subsidies , was and remains to be a consummating crimson wickedness , the cry whereof reaches heaven ; since upon the matter it exceeded the gadarens wickedness , and was short of their civility ; they did not beseech christ and his gospel to be gone out of scotland , but with armed violence declar'd , they would with the strong hand drive him out of his possession , in order to which their legions are levied with a professed declaration , that there shall not be a soul left in the nation , who shall not be slain , shut up , or sold as slaves , who will own christ and his interest . page . the paying of subsidies to the present goverment , is to surnish that party of the dragon's legions , in their war against prince michael and his angels , with supplies ; which no moral force can excuse , no more than it can do the shedding of the blood of their innocent children , or sacrificing them to moloch ; for no sacrifice they can offer to the devil , can be more real , or so acceptable , as what they declare by this ; being so direct not only in opposition to the coming of the kingdom of christ , but the deletion of his precious interests , and the giving satan such an absolute dominion in the nation , as that they who have made the decree , and all who put it in execution , practically declare thereby they have mancipate themselves to his slavery , and sold themselves to work wickedness in the sight of the lord : so likewise that all the rest of the nation may with themselves become his vassals , and in evidence of their opposition to christ , and in recognition to satan's sovereignty , and their subjection , they are appointed to pay these black meals . * mr. rule . the great scribe now of the party , in his second vindication of the church of scotland , owns at every turn , that there are many presbyterians in scotland , who are neither moderate nor sober ; and to these he imputes all the rebellions and murders committed by the party , and yet he calls the legal restraints , put upon these wild or mad presbyterians , ( for so they must be called , if they be neither moderate nor sober , ) cruel persecutions : now their whole pretended martyrology being only made up of these men , i would fain know whose martyrs such men were ; for the devil has his martys too . this is mr. rule 's best way of reasoning , for which i am apt to think there 's few of the party that will thank him ; it being most evident , that those whom he so much disowns and reflects upon , are the only true scotch presbyterians ; for whereas rule , and some few with him , who would be thought moderate and sober , have evidently deserted the old cause , and seem to sit down upon the lees of dutch presbytery , unto which they have basely degenerated , while these others tread exactly in the steps of their forefathers , and act in a close conformity to the covenants , and the decrees of the general assemblies ; which must be acknowledged to be the rule for scotch presbyterians , or else it must be confest that they have none . i shall leave the reader to judge which of these two are indeed the truest scotch presbyterians , by the account which one of their own famous writers gives of those whom mr. rule calls sober and moderate ; in the historical representation of the testimonies of the church of scotland , ( printed , p. . and downwards , ) speaking of the toleration granted in that same year by the king , he says , and truely too , that those who embraced it , acted contrary to the presbyterian principles of the church of scotland , particularly to the declaration of the general assembly , july , , ; and contrary to the covenant . and on this head his arguments are infinitely beyond any that ever we have heard from mr. rule ; for ( says he ) this toleration is founded on soveraign authority , prerogative royal , and absolute power , which all are to obey without reserve . again , ( says he ) it comes through such a conveyance , as suspends , stops , and disables all penal laws against papists , and thereby everts all the securities and legal bulwarks that protestants can have for the establishment of their religion , making them depend only upon the arbitrary word of an absolute monarch , whose principles oblige him to break it : so they that accept this toleration , do thereby recognize a power in the king , to subvert all laws , right , and liberties ; which is contrary to reason as well as religion , and a clear breach of the covenants : by this toleration the papists are encouraged and encreased in numbers , the whole nation overflow'd with their hellish locusts , and all places fill'd with priests and jesuits ; yea , the executive power of the government is put in the hands of the romanists . — watever liberty this may be to some consciences , it 's none to the tender : it 's only a toleration which is always of evil , for that which is good cannot be tolerated , under the notion of good , but countenanced and incouraged as such : therefore this reflects upon our religion , when a toleration is accepted , which implies such a reproach , and the annexed indemnity and pardon , tacitely condemns the profession thereof , as a fault , or crime ; which no christian can bear with , or homologate by acceptance ; whatever some addressers , particularly the presbyterians at london , have blasphemously alledged , that god is hereby restored to his empire over the conscience : moreover , * ( says he ) true presbyterians can never closs themselves among them that are hereby indulged , viz. archbishops and bishops , all the prelatical and malignant crew , all quakers and papists , reaching also all idolatry , blasphemy , heresie , and truth ; making the professors of christ partners with antichrist's vassals . such a toleration is contrary to the scriptures of the old and new testament ; it 's like julian the apostate's toleration , designing to root out chirstianity ; it 's contrary to the confession of faith ; and therefore to accept this toleration , is inconsistent with the principles of the church of scotland , national and solemn leagues and covenants , and solemn acknowledgments of sins , and engagements to duties ; in all which we are bound to extirpate popery and prelacy , as inconsistent with the whole tract of our former contendings , and particularly with the testimony of the synod of fi●e , and other brethren , against cromwel ' s vast toleration and liberty of conscience . the worst of all is , ( says he ) that it 's further declared in that toleration , that nothing must be preached or taught , which may any way tend to alienate the hearts of the people from the king or his government : here is the price at which they ought to purchase their freedom ; a sad bargain to buy liberty and sell truth . but who can be faithful , but he must think it his duty to alienate the hearts of the people from such an enemy to christ ? what watchman must not see it his indispensable duty , to preach so that the people may hate the whore , and this pimp of hers : it cannot be but very stumbling to see the ministers of scotland purchasing à liberty to themselves , at the rate of burying and betraying the cause into bondage ; and thus to be laid by , from all opposition to antichrist's design , in such a season : the world will be tempted to think , that they are not governed by principles , but their own interest , and that it was not the late overturning of religion and liberty that offended them ; for if that arbitrary power had been but exerted in their favours , tho' with the same prejudice to the cause of christ , they would have complied with it , as they do now . mr. rule in his late book is highly offended with the author of the case of the afflicted clergy , for saying , that the presbyterians addressed and thanked k. james for this toleration in a fawning and flattering manner ; and yet our honest presbyterian author deals more roundly with them , pag. . his words are these , the addresses made thereupon , were with a strain of fulsome and blasphemous flatteries , to the dishonour of god , the reproach of the cause , the betraying of the church , the detriment of the nation , and the exposing themselves to the contempt of all . again , ( says he , pag , , . ) the address it self is of such a dress , as makes the things addressed for to be odious , and the addressers to forefault the respect , and merit the indignation of all that are friends to the protestant and presbyterian cause . — nothing could have been more cross to the real desires of the true presbyterians than this newly start-up opinion , that interest has led them to espouse . — there is nothing here sounds like the old presbyterian strain ; neither was there ever an address of this stile seen before from presbyterians : it would have looked far more presbyterian like , to have sent a protestation against the now openly des●gn'd introduction of popery , and subversion of all laws and liberties , which they are covenanted to maintain ; or at least , an address in the usual language of the presbyterians , who used always to speak of the covenants , and work of reformation ; but here never a word of these , but of loyalty to his excellent , to his gracious , and to his sacred majesty ; of loyalty not to be questioned ; an entire loyalty in doctrine a resolved loyalty in practice , and a fervent loyalty in prayers : all that they are sollicitous about , is not for the prerogatives of their master , or the liberties of the church ; but lest their loyalty be question'd , that they be otherwise represented ; all that they beseech for , is , not that the cause of christ be not wronged , or antichrist introduced by this liberty ; but that those who promote any disloyal principles and practices may be looked upon as none of theirs : and all the hopes they have , 〈…〉 great perswasions of his majesty's justice and goodness . here is a lawless , unrestrained loyalty to a tyrant , claiming and absolute power , to be obeyed without reserve ; not only professed , but solicitously sought to be the principle of presbyterians , whereas it is the principle of atheistical hobes . — this is not the presbyterian loyalty to the king , according to the restrictions in the covenants ; but erastian loyalty to a tyrant in his overturning religion , laws and liberties , and in protecting and incouraging all iniquity . this loyalty in doctrine will be found disloyalty to christ , in a sinful and shameful silence , that wrong is done to him . this loyalty in practice , is a plain betraying of religion and liberty , and lying by from all opposition to the destroyer of both . and this loyalty in prayers , for all blessings ever to attend his person and government , will be found inconsistent with the zeal of christians , and the cries of the elect unto god , for vengeance upon the supporters of antichrist ; nor consonant to presbyterian prayers in reference to popish tyrants ; it were much more suitable for them to pray , that god which hath caused his name to dwell in his church , may destroy all kings that shall put to their hands to alter and destroy the house of god , ezra ▪ . . page . . this address is so stuffed with sneaking flatteries , that it would more become sycophants and court parasites , than ministers of the gospel . — nothing but a rhapsody of flatteries , justifying all his claim to absoluteness , and engaging to demean themselves so , as that he may find cause to enlarge rather than to diminish his favours , which can be no other way but in assisting him to destroy religion and liberty : o what an indelible reproach is this for ministers , who pretend to be set for the defence of the gospel , thus to be found betraying religion . this is in effect not only flattery , but blasphemy , as great as if they had said . they resolved , by the help of god , to be as unfaithful , time-serving , and silent ministers , as ever plagued the church of god , p. . now the presbyterians who accepted this toleration , and made such bustling addresses of thanks to king james for it , are they whom mr. rule calls the sober presbyterians : and now i leave him to vindicate himself and them , from what is thus charged upon them , by one who is well known to be a true presbyterian , * and as such is at present own'd , and imployed in a considerable trust by the general assembly : and if we may judge from all the principles and practices of former scotch presbyterians , he is really a far honester presbyterian , than they who would now call themselves moderate ; and yet in contradiction to that title , persecute their reformed brethren with the greatest rigour and severity . to conclude this head , and to justifie what may be thought most severe in the character giver of presbyterians in the former section ; if we may believe the account the presbyterians of scotland have published to the world themselves , ( as i think they ought not to blame us if we do ) then the one half of our presbyterians are neither moderate nor sober , but wild hill-men , separatists , a robbing , lawless , ungovernable rabble , a mad people , head-strong traytors and rebels , that is , in a word , they are cameronians , vide first and second vindication , and further vindication of the church of scotland . the other half are betrayers of all religion , covenant-breakers , worldly , fawning , flattering court parasites , blasphemous , unsaithful , time-serving , silent ministers , and the greatest plagues of the church of scotland ; vide , hind let loose , banders disbanded . and even dr. rule , ( as he intitles himself , and is angry that others do not call him so too , ) in that defence of the presbyterians , which he writes by the order of the general assembly , calls the cameronians a people rendered mad , p. . and in the same page , speaking of the other party of presbyterians , says , i deny not but many of them put force upon their light. again , p. . they did hear renitente conscientiâ . and what is this to say , in plain terms , but that one party of presbyterians is without their wits , and many of the other without any conscience : now what may prelatists look for from such men , pudet haec opprobia nobis & dici potuisse & non potuisse refelli . there are some famous authors more , that are fit to have place here , because in their writings they discover the true spirit of the presbyterian new gospel , two of them own themselves to be present pamphleteers for the party , pretending , forsooth , to answer books too . the honestest and truest presbyterian of these two , shall have , as he deserves , the first place , that is the author of the brief and true account of the sufferings of the kirk of scotland , occasioned by the episcopalians , since the year ; london , printed . in the very first page , he seems to be struck with astonishment at the thinking but of episcopalians , ( as he calls them , ) o ( says he ) their superlative impudence , their hellish dissimulation and malice : they imitate the devil himself , who first tempts , and then accuses , tho' it 's too visible that their consciences are past feeling , being seared as with a hot iron . when their hierarchy was restored , the devil , who seemed to be bound sometime before , * was let loose , the flood-gates of all impiety and wickedness were set open ; and hell did triumph in its conquests over the nation , and displayed its banner not only against religion , but even morality : which the prelates , and their adherents were so far from opposing , that they indulged the people , but especially the gentry , in their wickedness , as knowing that to be the only method to secure them on their side . well , believe but this new gospeller , and the scotch gentry , as well as clergy , are a rare sort of monsters , indeed ; for the best characters and softest words he bestows upon them , are these , they are godless miscreants , of the true aegyptian brood , infamous parracides , sorcerers , and incestuous apostates , infamous varlets , infamous villains , left to corrode their own viprous bowels with their inhumane fury ; the devil's instruments , fit onely to be stallions and pimps to bawdy-houses ; the episcopalian hireling preachers , with their infernal bawlings , the scum and refuse of the nation , they bore the characters of wickedness of their foreheads , liker pagans than professors , blood-hounds , children of hell , the tyranno-papa-prelatical host , the great papa-prelatical champion dundee , savage beasts in humane shape , a graceless untoward generation of prelatists , who use nothing but hectoring for reason , and cursing for argument ; ungodly episcopal brutes , that reprobate faction ; that limb of antichrist , and infernal locust , the apostate archbishop sharp , with a malice like his father the devil , that waspish formal prelate . — the generation of vipers , the episcopalian seed of the serpent , hectors and buffoons , the most obdurate , impenitent , spiteful , base , impudent priests , whose fathers were not good enough to eat with the dogs of their flocks , infamous , scandalous , lying , runnagates , &c. this is the way the scotch presbyterians use to argue and answer books ; and these are the sweetest flowers of our authors presbyterial rhetorick , that he liberally strows in every page of his book ; which being quite contrary to the spirit and genious of christ must be allowed to pass for new minted , superfine presbyterian gospel . well , so much for scotland , that 's his own country perhaps our author may be more courteous and civil to strangers . next then let 's see how he treats the other reformed churches : as for the church of england , he discharges most furiously against her in many places , viz. p . she is the worst constitute church in the world ; these tantivees , let their hyperbolical pretensions of zeal for religion and loyalty , be what they will , if the king but put forth his hand to touch them , they will curse him to his face ; * and rather than part with an inch of superstition , or a swinish lust , will , as the party have always done , lay a confederacy with hell and rome , as times past and present do evidence beyond contradiction . i wonder he did not add , and times to come ; for that would have been as true as the other . and again , p. . for the new upstart slavish doctrine of passive obedience , as the church of england had the dishonour to be the mother of it , she has also the ignominy to be the murderer , having basely cut it's throat , as harlots use to do sometimes with their spurious brood . * page . if the english clergy offer to assist the prelatical scots , as they ate readier by a thousand to one to do it , * than to swear allegiance to their soveraigns , it may arm the good women with their folding-stools once more against them ; as it did formerly in king charles the first 's time , when one of the bishops began to read the common-prayer , which she called popery * . pag. . is it not as lawful for the scots presbyterians , to pray against the english hierarchy as antichristian . as for the english clergy and prelates too , to plot , drink and plead in their sessions at the devil , against the scots presbyterie : and i believe they would pray against it also , but that they have not a form for it . to suppose , that the banihing the prelatical scots clergy was not encouraged by authority , is ignorance and sawciness ; for it 's plain , authority in scotland , has done what was proper for a civil government to do , viz. they have declared the hierarchy antihumane ; that is , contrary to the peoples inclination * : and , i suppose , are so good natur'd , to wish their neighbours were rid of it too ; and so much the rather , that they have so often found , and do still find them imposing sawcy intrigues against the kingdom of scotland , wherein , if they persist , it may perhaps , and let them blame themselves for it , prove as fatal to them as it did in the days of dr. laud. well , here 's a severe and open threatning , england then look to it . the scots presbyterians are sworn in their holy covenant , to reform britain and ireland , ( though it be by club law ) and let them but have power , according to their will , and they will soon visit you once more , for all your goods . pag. . the bishops are generally found to be against that which is for the nations good , and howsoever the late opposition which they made to the late king may be magnified , they seem quickly to have repented of it . but supposing they had continued stedfast , yet whatever good nature might have done , i am sure , justice would not have awarded them any thanks ; which will appear undeniably true , if we consider ( among many other things which he instances ) how most of the bishops opposed the reversing of the judgment of perjury given against : dr. oates , who did the nation more service than seven idolized stars , so many of whom are now turned dark lanthorns . nor can it ever be forgot , how many of the inferior clergy , following the conduct of their tripple-headed guide , advanced the interest of the tripple-crown , and some of them topping ones too , at the hour of death , grated with their slavish nonsensical doctrine of resistance upon the consciences of the noble hero's , and darlings of the people , the lord russel and duke of monmouth , upon the very scaffolds ; and if the contrary doctrine be damnable , as they alledged , then i am sure their church hath been guilty of damnable practices since * . this is the charity that the new gospel professors have to the church of england , which the whole christian world besides them , doth so justly honour and esteem , upon the account of their government , worship , doctrine , and practice , which their phanatical neighbours so maliciously censure and blaspheme . well , but ( say they ) the church of england is still labouring under much romish superstition and idolatry ; and which is worse , she is papaprelatical , nay , she is archipapaprelatical ; and that 's antihumane , in the new gospel phrase . but i hope they will be kind , at least , to their brethren of the presbyterian ▪ church beyond sea. are not the dutch and french , presbyterians ? is not the mother church of geneva throughly reformed ? no , no , they have never set up the solemn league and covenant for their standard : or to speak in the authors own words , pag. . they are strangers to the power of godliness , because not knowing how to pray , without they must have recourse to a form , which is as unreasonable and unnatural an imposition upon the strong , especially , on ministers , as would be the imposing of crutches upon the adult and able part of mankind , who can walk better without them . well , christ prescribed a form of prayer to his disciples ; the first , and all the succeeding ages of the church thought it not only convenient , but necessary to use forms in publick worship ; but , alas the disciples themselves , and all preceding christians , are but weak , unable infants , in respect of the adult , strong and covenanted professors of the new gospel in the west of scotland . the next famous author is mr. rule , who calls himself a doctor of medicine ( for they never pretended to have any in divinity ) in his second vindication of the kirk of scotland , he says , pag. . that it is an unfair , injurious , and false imputation , to charge the severity of the stile of this author upon the presbyterians , who he says , disown that stile , it being written by a cameronian , while they stood at a distance from the sober presbyterians ; however those whom he calls sober presbyterians , have never yet , by any publick deed , condemned that book , nor any other of the barbarities of these unsober cameronian presbyterians , but have , on the contrary , received them into their communion , without the least acknowledgment of any such crimes ; and dr. rule ( that i may not offend him ) calls them the zealous party , and represents them as pretty gentle , in that they made it their work only to deprive , and not to murther the episcopal ministers , pag. . altho' the doctor knows , that instances can be given of some ministers that were even murthered by that zealous party , not long ago ; and himself owns , in the beginning of his post-script , that five men and six women , presbyterians , came to the house of william ferguson , minister of kilpatrick ; and because he would not alter his manner of praying , and come out of his house , as they had charged him , they therefore invaded his house , tore off his cloaths , and beat him on the head and legs , which lookt but too like a design to murther him : several other things of this nature were so notorious , that his ridiculous way of disguising , when he cannot deny them , must needs satisfie the world , of the certain truth of the accounts that have been given by the eye-witnesses and sufferers in that persecution . upon which consideration , mr. pitcarne , a better writer , and as it appears , a much honester man , declined the vindicating of these late proceedings of the presbyterians ; not that he did not like the presbyterian cause , for he is through-paced that way ; but because , after he had examined the matters of fact for several months , as he had been enjoyned by the fraternity , he found it impossible to speak any thing in their vindication , but what the greatest part of scotland would know to be notoriously false ; wherefore , as dr. rule himself informs us , preface to his second vindication , parag . , & . in the end of the same book , pag. . when this affair was committed to him , after many months he returned the papers to be answered , without any reply to them . but passing this , i wonder that the worthy doctor should , in his late book ( now cited ) exactly imitate that severe stile , which he and his sober party pretend to disown ; but , perhaps , he sees not this beam in his own eye , with which he must grant the soberest presbyterians to be justly chargeable ; because , as he himself is at great pains to inform the world , both in the beginning and ending of his book , the whole party committed that trust to him , when others had refused it : vid. preface , parag . , and . pages , and second vindication , pag. . upon which account , not only the scurrilous railing , but all the untruths , contradictions , and nonsence , which abounds in every page , is justly chargeable upon the whole party , of which i shall give the world such a tast , as may be sufficient to make them judge of all the rest , which would be too tedious and nauseous here to insert . first then , as to scurrilous railing accusations , in the very first page of his preface , he calls prelatists , the seed of the serpent , whose enmity against the seed of the woman ( that you must know , is scots presbyterians ) as it began , so it must end with the world ; and that you may not mistake him , he avers after in the same page , that they use the old stratagems of satan ; and in the d . page he compares them to heathens , papists , yea , they are devils , both greek and syriack devils ; nay , they are jesuites , wo to posterity if they believe them , for then , to be sure , succeeding ages will turn absolute scepticks : he adds , it 's evident , that many of them regarded not the civil authority of the nation , and others , by their lewdness of conversation , made themselves unworthy to be in the holy function of the ministry , preface , paragr . . and in the book it self , page . he charges the authors of our late books , with malice , lies , railing , and guilty of the fowlest and falsest misrepresentations that the minds of men can suggest , enraged by being deprived of the occasion they once had to persecute their neighbours , the end to which they improved their lucrative places . page . mean spirits and mercenary souls , that imploy themselves in mendicant writings and practices ; — beyond the common size of slanderous malice , page . guilty of the highest impudence and sauciness , page . prelatital party eminent for spite , but hath neither truth nor charity to warrant it , page . they who know their temper , and the brow and way of those for whom they plead , will not believe their professions , their hypocrisie being shameful , and twisted with malice , page . the temper of episcopalians is by unmanly , as well as unchristian , shifts , tobuoy up their sinking cause , page . this historian's ignorant malice to be despised , judas iscariot was his predecessor , page . the contempt of the ministry came from the atheism and debauches of the episcopal clergy , page . and again , of an eminent divine , * he saith , that his words are like those of a mad-man , or of one raving in a fever , page . it would be tedious and nauseous to trace this his presbyterian eloquence , through every page , as he vents it ; or to shew how falsly and boldly he charges a whole sacred order of men , with the faults , which he supposes , and would have the world believe , some single persons among them , to be guilty of ; as that they are perfrictae frontis , nothing manifestly false can check their conscience and impudence : the whole party grosly ignorant , papising prelates , pages , , . spuing out the most spiteful venom that can lodge in a humane breast , page . impudence beyond jesuitical , page . they glory either in their having no principle , or that they can yield over the belly of conscience , to promote their interest with men , page . the differences betwixt us and them , are not reconcileable ; * a heap of lies , men that have taught their tongues and pens to speak and write lies , pag. , . lies and calumnies , horrid lies , a broad lie , pag. , . this which they now call a broad lie , past for a gospel truth among the presbyterians , an. . * prelatical incumbents were scandalous , and unfit to edifie the people , and do rather harden them in wickedness , page . a whole fardel of lies , malicious representations , coupled falshoods , impudent and false assertions , brazen foreheads , page . prelates spend their short glass with gingling py-bald orations , page . bitterness , malice and contempt is suitable to the hislorical talent of many of the prelatical party : if the debauchery of prelates did not tempt people to count all religion a sham , it were well , page . he knows that his impudent assertions and lies can be discovered , and his villanie come abroad at last , page . a snarling cur , — a lying spirit doth possess the men with whom we have to do , * pag. , . this is the meek , lowlie strain of the presbyterian new gospel , whereby the soberest of them , pretend to vindicate their own proceedings , and refute the writings of other men i leave the world to judge , by this way of defending the party , what their cause must be , and to determine , whether he who calls himself a sober presbyterian ; and says , that he was selected and appointed by the sober general assembly , to write in their defence ; be not indeed as black and foul-mouth'd , as the most rank and rigid cameronian among them all ; for my part , i can see no difference betwixt his stile and theirs , except this may pass for one , that mr. rule seems to have learned his stile from the coal-stealers in edenburgh , or at buckhaven , of which colledge only he ought to have been principal ; whereas the cameronians seem to have learned their stile from the shepherds and herring-fishers on the western coast , who , tho' they have more cant , yet they have less knavery than the former : if mr. rule should challenge me , as falling into the same fault for which i here blame him , because of some sharpness which he may apprehend to be in that character i have given before of the presbyterian preachers and people , yet that is only chargeable upon my single person , and not upon others of our party , for i neither do , nor pretend to write by a commission from them : and besides , he himself hath provided me with an apologie , viz. calling things by their true names , is not to be reckoned inconsistent with moderation and calmness ; a petulant and effronted adversary is not to be handled with that softness of stile , which is fit for such as are more modest , preface , paragr . . but passing those flowers of presbyterian eloquence , let us examine in the next place , if this author makes any amends for his stile , by the truth and reason that he writes ; it would be tedious to trace him through every page , in which his nonsence , contradictions , and falshoods abound , and therefore i shall here mention only some generals . there is one principle suitable to the genius of the new gospel only , upon which much of his book is founded , and it 's this , do as ye have been done by ; by this he excuses the greatest barbarities of the presbyterian rabble , and often justifies their highest severities against episcopal ministers * ; it 's true in other places he condemns them , and says , he will not defend them ; but he seems not concerned shamefully to contradict himself at every turn : the people for whom he pleads are not so critical as to observe that , and for others he says , that he despises and contemns them : sometimes , if you 'l believe him , cameronians are zealous godly men , eminent for their suffering for christ ; by and by says he , they are a wild , ungovernable , desperate rabble , render'd mad by oppression : the sum of all is , revenge is a true presbyterian vertue , and contradiction mr. rule 's best : way of reasoning . preface , par . . these are his words : i have treated the adversaries i deal with as brethren , desiring rather to exeeed , than come short in civility , and fair dealing with them . but at the same time he takes the liberty almost in every page , to call those he deals with . of the seed of the serpent , devils , habitual drunkards and swearers , traitors that deserve to have their necks stretched , prophane persons , constant sabbath-breakers , horrid lyers and slanderers , men who beat their wives , and in their dealings are most injurious to men , having no conscience , p. . ministers who are opposers of christ , and his institution , and who harden and encourage the people in their sins , as may be read in the pages above cited , and many other of rule 's exceeding civil book , which being written by the design of the whole general assembly , it 's but natural and just to conclude , that this is the only way of scots presbyterian civility and fair dealing . again in the same preface , and parag . . he says , i build not on hear-say , or common talk , which is the best foundation of many of the assertions of my adversaries . and in the same page , these are his immediate preceeding words , the truth of matters of fact asserted in this treatise , is not to be taken from me , but from them who are my informers , few of whom i pretend to any personal knowledge of , therefore not my veracity is pledged , but that of others : if they have deceived , or been deceived , i am not to answer for that . what can a man believe of a book that 's usher'd in with such a doubting and contradictory preface ; if these were not mr. rule 's own express sayings , no body could well believe , that the whole faction could have singled out such a writer to vindicate them ; but falshood it seems has no feet , and lyars who have so little wit and memory , must needs be often intangled in their own snares . some of the church of england have medled far beyond their line in our affairs , tho' we be far from interposing in any of theirs , p. . only upon occasion we take the christian liberty that our predecessors have always done , of calling them superstitious , popish , and idolatrous in their worship ; and in their doctrine , scandalous for arianism , arminianism , socinianism , popery , and that turkish bow-string doctrine of passive obedience ; and that in their government they are directly contrary to christ's institution , to the design of the reformation , and to the holy covenant , being tyrannical , prelatical , yea and archi-papa-prelatical ; what we are bound to by the covenant , says he again , is not to reform them , but to concur with them , when lawfully called , to advance the reformation ; that is , wholly to overturn their church and state , as we formerly did by our own glorious gospel-methods of fire and sword , having a very lawful call from a godly party , who invited us to fight the battels of the lord against the mighty , the king who opposed reformation-work in the land ; and now ( says he ) its far from our thoughts to go beyond that boundary , in being concerned in their affairs , we wish their reformation , but leave the managing of it to themselves ; that is , till we find such a blessed occasion as those worthies of the lord , the reformers , did in . page . he says that king james abdicated the government , and that the parliament called it so ; if he knows any thing of those affairs , he knows that the parliament of scotland did nor give it that name , tho' that of england did : however , if he did abdicate , i would fain know how this consists with rule his concluding just before , p. . that his royal authority was taken away by the nation ; and with what he says p. . the nation laid him aside , and chused another ; this is the constant doctrine of scotch presbyterians , ( and they practice accordingly , ) that the people can give and take away the royal authority , can lay aside and chuse kings at their pleasure , vide buchan . de jur. reg. jus populi vind. lex . rex , and rule 's vind. now to use mr. rule 's moderate phrase in that place , some mens necks have been made to stretch for a less crime ; than to assert under an hereditary monarchy , that kings are or can be elected ; and it 's certain they are as little friends to their present majesties , as to monarchy , who would found their authority upon such a tottering bottom : nay , mr. rule in the name of the other presbyterians , tells plainly that they owe no allegiance to king william , but in so far as he supports presbytery , and that it would overturn the very foundations of his authority to restore episcopacy , for ( says he ) it is declared against in , the claim of right , as a grievance , and therefore cannot be restored without overturniing the foundation of our present civil settlement , p. . parag . . and again p. . parag . . the convention hath voted episcopacy to be a grievance to the nation , and in the claim of right , made it a fundamental article in the government , that it should be abolished . now what 's the meaning of all this , but that the present government of , state must necessarily stand and fall with presbytery ? so that all their great boasts of loyalty to the present king , amounts to no more than this , no presbytery , no king william . page . par . . he says , most of the episcopal ministers who went out , were put out by their own consciences ; for they deserted their charges without either sentence threatning , or compulsion . and yet before that page , parag. . he owns that the presbyterian rabble did persecute and drive them away . but that this is no more imputable to the presbyterians , than the drunkenness , swearing , whoredoms , and persecutions , * that we charge many of the prelatists with , are to be lookt on as the crimes of all the , episcopalians . and farther he excuses that rabble , because as he there avers , they were under the highest provocations imaginable to do what they did ; yea , to have proceeded to farther severities . and he adds out of the abundance of presbyterian sence , that these things were done in an interregnum ; which by the bye , can never possibly fall out in an hereditary kingdom * : and tho' he says we had then no church-government , yet himself knows the contrary , and that prelacy stood then established by many laws made in parliaments , freely and legally elected in the most setled times , and that the prince of orange , who had then at the desire of some of the nobility and gentry , taken the kingdom under his protection , did by his solemn proclamation order all things in the church and state to continue as the laws had fixed them , till the convention of the states should meet : but says honest mr. rule , these enraged people were chafed in their minds , and having now potentiam , tho' not potestatem , therefore it was not to be wondered that they relieved themselves * ; that is , by rabbling the legal orthodox clergy . moreover , p. . he says expresly , that in galloway the incumbents were generally driven away ; but how all this is consistent with what he said before , viz. that they deserted without either threating or compulsionn , i leave the infallible assembly who imployed this author , to judge , and if they can , to reconcile what he writes in the following citations . page , par . . speaking of the rabbling cameronians , he says , that they came into mr. skinner , minister of daly , his house , and after they had eaten , they went away without doing any prejudice to any in the family ; again p. . par . . he owns expresly , that those rabble-reformers by force took away the money out of the poor's box , from mr. russel minister at govan ; but says he , they did it with all tenderness ; and if you will credit those sacrilegious robbers , rule 's informers , both mr. russel and his wife were drunk : but that our author may prove himself and his book to be all of one presbyterian piece , he tells again , p. . par . . that the author of the case of the afflicted clergy , foully mis-represents the cameronians , while he speaketh of their eating and drinking at the expence of them whom they rabbled ; all the reports that we have of them , give account of their not laying their hands on the prey , esth . . . page . it 's better that england and scotland be two different nations , than that the institutions of christ should be thwarted , that they be made one . — may not two nations trade together , and be governed by the same laws , and yet bear with one another as to church-ways ? and may not also the west of scotland , and the other parts of that kingdom , trade together and be governed by the same laws , and yet the west not impose their kirk-ways upon the rest of the kingdom ? responde gilberte . the presbyterian government was settled by christ , p. . here he leaves it to the discretion of the reader , to judge whether this be a simple affirmation only , or an affirmation and oath conjoyned ; tho' the first may be his meaning , yet the latter sence seems most natural to the words , and in any other sence there is no truth in them : and indeed the arguments by which their preachers would perswade the people to this , are as ridiculous as the assertion it self ; for their ordinary cant is , beloved , we read in the word , that the apostles went up together , one did not go before the other ; there was no precedency amongst them , beloved ; and therefore it 's clear , that there was no prelacy in those days : and again we read , that honest paul ( they never call him st. paul , because he never swore the solemn league and covenant , ) left his cloak at troas : why , sirs , you see plainly from this text , that paul had not a gown but a cloak , for says the text , he left his cloak , it does not say that he left his gown ; never a gown had that precious man to leave , beloved , and therefore you may be sure he was no prelate ; for they , false lowns , have no cloaks but gowns . from these and such like arguments , our author allows no church but the presbyterian to be of divine institution , and at one dash he unchurches all the episcopal churches ; and yet says he , p. . presbyterians deny not papists to be lawful ministers . if he can but confute the learned dr. pearson's defence of ignatius ' s epistles ; or shew us from any authentick record , or received ancient historian , that presbytery was ever the government of the church , then we shall yield the cause , and believe , in spite of our reason , that all rule 's vain and empty boasts of this matter , are indeed well founded , that both parts of his contradictions are certainly true , and all the real foolishness of their preaching , solid arguments . pages & . he racks his wit and cunning to evade and shift this notorious truth , that instead of fourteen bishops , which were formerly in the church , the kirk had new set up sixty : but in this matter all his quibles and sophisms ( and his best arguments are no more ) depend upon this supposition , that that parliament was the church , ( which is directly contrary to the fundamental principle of a spiritual power inherent in the kirk , altogether independent on the parliament , which has no power over christ's office-bearers , ) for it was that parliament in which there was not so much as one clergy-man , that impowered these sixty presbyters to govern the kirk , and restrained all the rest from that priviledge ; it was that parliament which took upon them to judge of the hability of these sixty , and of the inhability of other presbyters to govern : well then , according to his way of arguing here , it 's the parliament that , pro ecclesiae statu , can impower or restra●● presbyters , notwithstanding of their universal and equal priviledge to govern . indeed this parliament was excessively kind to mr. rule , and he for once will be civil to them ; and in contradiction to all the principles and practices of former presbyterians , they shall pass for the whole omnipotent kirk . page . we are for moderation , maugre all the reproaches cast upon us : the moderation of any party is best known by their practices when in power ; now when the presbyterians were last in power , all the evidences of their moderation were , the reeking of fields and scaffolds with the blood of princes , prelates , nobles , gentry , and commons ; the cries and tears of widows and orphans ; the groans of men imprisoned , banished , excommunicated , sequestred ; some cathedrals razed , and others converted to garrisons and stables , and the lesser churches made dens for thieves , in the most litteral sence : and now that they are in power again , all the evidences of their moderation , are rabbling , robbing , beating , wounding , imprisoning , and banishing of bishops , curates , wives , and children ; the stigmatizing and slandering innocent and good men ; invading the just rights of the king , and of his best subjects ; rendering whole countries destitute of any ministry , flying at every turn in the face of civil authority ; becoming false accusers and informers , and at the same time sitting as judges of men in office , and the next day intruding into their places * : this purging work as they call it , kirk moderation with a witness ; and to use mr. rule 's own words , it 's even as essential to presbyterians as rationality it self , which they pretend to be great masters of , tho' their scriblers be now and then delirious . page . speaking of the protestation made by some presbyters , against the king and the acts of parliament to assist and deliver him , when perfidiously imprisoned by the english rebels , he says it was no gross nor scandalous crime , but only a speculative opinion in a controverted point : this shews what is the opinion of mr. rule , and of the party that imployed him ; but how it consists with his telling the world so often in his two last books , that presbyterians do not take upon them to meddle in matters of state , nor to controul their civil governours ; i leave him to shew us in his next vindication : in the same page , and the following , mr. rule , vindicating the proceedings of the general assembly in this matter , says , that the fatal division about protestation and remonstrance , was through the mercy of god , not so much as mentioned among them ; and yet in the very next lines he says , that it was moved that the old sentence against the remonstrators should be revoked ; and the revoking of their sentence was confirmed by this meeting : — that mr. pitcairn , one of the reverend brethren , was dissatisfied with the determination of the meeting in that affair , and was a little hot about it , and spoke of entering a protestation against it . would any people but scotch presbyterians have imployed such a scribler as dare thus prophane the mercies of god , to justifie his own foolish and palpable contradictions . page . he grants that to make up their meeting , some presbyteries sent more than was customary or allowable , and yet it was a regular , lawful , general assembly ; and that they had none at all sent from other parts ; which parts were more than one half of the nation : and was not this a pretty general indeed , that included only the least part of the particulars * ? this is true presbyterian logic , and the author of it deserves well to be head of a colledge . in the same page he denies confidently , that presbyterians were wont to appoint their fasts on the lord's day ; whereas he might have , with at least as great shew of truth , denied that ever they fasted on any day : but his two reasons for the general assembly's appointing this fast on the lord's day , will render this whole matter as plain as a pikestaff ; first , says he , it was the harvest time , and to fast then on a week-day , would have been a high inconveniency ; well , we godly presbyterians , that are the children of the lord , may make bold with his day , rather than seem by religious exercises to incommode the people in their worldly interest . secondly , religious joy and religious sorrow do very well agree : and even so fasting and feasting at the same time may be very religiously and well observed by the godly . they that write contradictions must needs speak some truths , and mr. rule stumbles upon one that 's well known , pag. . where he says , we confess that planting work went more slowly on than purging work . well st. paul was a divine , and he was all for planting and healing ; dr. rule calls himself a physician , and he is all for purging and launcing . the presbyterians are always for purging work . now they are for purging the kirk : next have at the king council and houshold ; there must be some purging work there too . again , there are many malignant members , which like so many ill humours corrupt the body of the parliament , therefore that must be also purged : then the filthiness of the army ( by which reformation-work must be carried on ) that must be likewise purged ; and then that all the streams may be pure presbyterian , the fountains must be cleansed , the universities must be purged from the corruption of all ill-affected and suspected persons ; and in a word , to make a thorough reformation in the land , the whole nation must be soundly drenched , and purging work must go on in the land after the old presbyterian manner , so long as there remains either guts or brains in it . my lord c — d who is deservedly honoured by all the party . his godly parks and orchards are well planted already , and why then should the general assembly be any farther concerned about planting work ? purging work is their great business . there is another evident truth that mr. rule happens to deviate into pag. . viz. the worst of the prelaists would be readiest to profess repentance for conforming to episcopacy , which they who acted from a principle could not do . in this i heartily agree with him , and am sufficiently satisfied that that episcopal renegado , who professed such a repentance before their assembly , neither acted from any principle , nor can be supposed to have any conscience ; and we bless god that all the presbyterian interest , art , and industry , now that they have power , could not prevail with any but this one man , to prostitute his conscience to his interest , in such a base and scandalous compliance . i shall end my reflections on this author's sayings , with some short remarks upon the witnesses which he alledges to attest his assertions , and first in general i say of them in his own words , pag. . that they are the sworn enemies of the episcopal church * , and in a combination not only to defame them , but to root them out , and cut them off from the face of the earth ; and we have from the pamphlet now under consideration * , a taste of the veracity of the men with whom we have to do : if his witnesses make no more conscience of speaking truth , than he himself doth , then few thinking men will be moved with what they say . ly , of the witnesses named by the authors of our books , he says , they are mostly teste me ipso , the complainant is the witness , which is not fair . now all rule his evidences are by this exception to be rejected , for he himself , and all others that know them , are fully satisfied that those very cameronians , whom he names as the evidences to disguise and lessen the attested matters of fact of our late persecution , were themselves the principal actors of that horrid tragedy . since then it is not fair to admit parties to be witnesses , why should these cameronians be received as such in this affair ? again he saith , that ministers witnessing for one another derogateth much from the credibility of their testimonies ; but what say you to cameronian presbyterians witnessing for one another ? why , this derogates nothing from the credibility of their testimonoes , for they are not ministers , that 's one evident reason ; and moreover they are all men of strict conscience , a godly generation , and very faithful to their solemn league , the holy scots covenant . upon these considerations m. rule , defender of the new gospel-faith , would have the world receive the testimony of that cameronian rabble , as infallible proofs of what he asserts in his second vindication of the presbyterian kirk . and yet preface pag. . he says of them , that he will not pledge his veracity for theirs , that he pretends to no personal knowledg of but a few of them ; and that if they deceive , or have been deceived , not he but they are to blame for it . after all this , if neither bishops nor other ministers , neither laick , lords nor gentry , both of the scotch and english nation , must be allowed to have any credit , when they are brought by our authors to attest known truths , and matters of fact whereof they were eye witnesses ; then i beseech you , why should men receive that high character and testimony which mr. rule gives of himself , pag. ? when he says , he did not only practice medicine , but likewise took the degree of doctor in it , yet never giving over the work of preaching frequently : this is a terrible man indeed , who , it seems , can kill both soul and body : he is far stricter to the covenanted work , than his brethren the presbyterians in england ; for they can upon occasion , for interest and other such holy purposes unite and joyn with independents , whereas he like a man of unmoveable conscience , withstood the temptation of having an independent congregation at aberdeen , when great offers of that charge were made to him there ; and in northumberland he suffered no small loss , because he would not fall in with that independent way . again , if you 'll believe himself , he hat no want of latin , and that he speaks false lattin , is false ; he is ready ( as he hath done ) to give proof to the contrary , and to compete with all such as pretend to it ; but when and where we must not know , till elias come . nay , besides all this , he hath an excellent hand at latin prayers , which he can make longer or shorter , as the occasion requireth , but never so short as some men alledge ; neither doth he use to pray very long in publick , even in english , and that 's more indeed than any other of his fraternity can alledge for themselves : long prayers serve the party for many great ends ; in them they can sound the alarms to rebellion , commend themselves highly , defame the king , rail against and revile malignants , raise and inflame the mob , vent false news and stories , and many other hocus tricks their long ex trumpry prayers serve for : moreover , mr. rule , to shew his parts , longs for an adversary like himself , i wish , says he , a sciolist would make it appear by a solid refutation , what ignorance i have discovered in my writings , i am ready to defend it * with all the probability the subject matter is capable of : but my mistakes , if i be in any , must not pass for proofs of my ignorance : if any momus will make his censure on the presbyterian government , it 's like mr. rule , the great atlas of the cause , or some for him , will give him a farther answer : just such another as this exceeding civil and fair vindication : and then , to conclude his own character , he assures us , that he exceeds all other presbyterians , both in his tenderness to the episcopal party , and in his argumentative way , rather than bitterness ; of all which the new gospel modesty and meekness , the candor , ingenuity , and argumentation that appears every where in his late books is a sufficient evidence . now for a man to say all this of himself , because no body else will , this sure is teste me ipso with a witness : , unless it shall be allowed , that gilbert may witness for rule , and rule again for gilbert ; that the doctor may witness for the principal , and the honest principal again , by way of requital , does the like kindness to his beloved doctor ; this is the presbyterian way of proving things by witnesses . mr. rule answers our books so throughly , that he imputes to the authors , as a fault in their method , every little escape of the printers about wrong numbering the pages * , which is frequently occasioned by sending one and the same book to several houses for the speedier dispatch ; however the alphabetical numbering of the sheets , ordinarily serves to help the misplaced figures ; but tho' mr. rule be often dabling about the press , yet it seems he either does not , or he will not know this . mr. rule , at last , to confirm all the contradictions and falshoods of his book , brings in mr. meldrum , one of his own kidney , and just such another scribler , as appears by his letter , page . where he says . that the prelatists way is to spread reflective pamphlets in england , keeping them as secret as they can in scotland , where the falshood of matters of fact are not known , and they might soon have their shame and lying discovered . none but a true scots presbyterian could have asserted this , for he himself too well knows , that his party , which domineers now in scotland , allows no episcopal pamphlets to be brought into , or dispersed in that kingdom , and that sometime before the writing of his letter , several hundreds of these pamphlets were , by the presbyterian party , seiz'd at berwick , to prevent their being dispersed in scotland ; and that contrary to all the rules of justice , and commerce betwixt the two nations , and to the great prejudice of the bookseller , these books are by the arbitrary power of presbyterians still kept up : but we shall allow mr. meldrum to be more candid in this than in his former dealings with us , if he will but now obtain to us , the common liberty of the press in scotland , and then we promise that he shall have a sight of all our pamphlets sine praetio aut praece , which now he says he cannot obtain by either of these means . page ▪ none but a cameronian will assert , as mr. meldrum does , that the covenant is a sacred oath ; just as sacred as that by which the jews bound themselves to murther st. paul : the world is not now ignorant , how that covenant was by subjects , who had no shadow or authority , pressed upon their brethren in despite of the king , at the expence of much treasure , and many thousand lives and perjuries . page . he says , that the submitting of some , who had been ordained only by presbyterians , to be re-ordained by bishops , is scandalous : none but one of rule 's evidences would have said this ; the reformed french have been always justly reputed by all other protestants , for the great learning and piety of their ministers , and yet the most learned and pious of their ministers , at their coming into england , when they could have the advantage of being ordained by bishops , have chearfully not only submitted to it , but begged it of the right reverend fathers of the church : of which we have many late instances . the account he gives of his shufling and shifting about the oath of canonical obedience is very comical ; for he owns , that he subscribed a paper whereof he did not seriously consider either the words or the matter , and he thinks himself sufficiently absolved from that , because , forsooth , he was not present when that paper was read in the church , and by telling the people next lord's day , that he conceiv'd he had yielded to nothing but what he first offered , which they that know the matter of fact call canonical obedience ; for which , if you 'll believe him , he lamented several years ▪ after ; all which time he still continued both in his lamentations and canonical obedience together ; and now he says he 's obliged to those he calls his enemies , for giving him the opportunity to tell the world , that he repents of it . the other matters narrated in that letter , and in the book to which it is annexed , are only such as will at first view appear designed on purpose to disguise and smother evident truths , to extol and magnifie themselves and their party , as very innocent , godly , and candid men ; and to reproach and condemn all others as perjured liars and slanderers ; to all which , as they neither need nor deserve any particular answer , so i hope no body shall ever vouchsafe them the honour of it , and if they do , i wish it may have the good effect of opening some mens eyes . but there is no book so much admir'd by the whole party as samuel rutherford's letters , there one may see , the genuine stile of these new gospellers , the whole book is uniform , all of a piece , and speaks out in their own dialect the spirit of scots presbyterians , therefore i shall here set down some passages of it . epist . . to mr ▪ robert cunningham , he says , let us be faithful to him that can ride through hell and death upon a windlestraw , and his horse never stumble . epist . . to his parishioners . christ sought his black wife through pain , fire , shame , and the grave , and swimm'd the salt sea for her ; and she then consented and said , even so i take him . ibid. every man hath conversion and the new-birth , but it 's not leel * come by , they had never a sick night for sin ; when they go to take out their faith , they take out a fair nothing , or as we use to speak , a bleaflum * . epist . . to the professors of christ in ireland . it will be asked at every one of us , on what terms we here brook christ , for we have sitten long meal * free : we found christ without a wet foot , and he and his gospel came upon small charges . to our doors , but now we must wet our feet to seek him . ibid. christ will not bring before sun and moon all the infirmities of his wife . it is the modesty of marriage-anger , or husband-wrath , that our sweet lord jesus will not come with chiding in the streets , to let all the world hear what is betwixt him and us ▪ ibid. o that i had my fill of his love , but i know ill manners make an uncouth ▪ and strange bridegroom . epist . . to my lady kenmure . madam , why should i smother christ's honesty ? he looked * framed and uncouth-like upon me when i came first here , but i believe himself better than his looks , i shall not again quarrel with christ for a * gloom : now he hath taken the mask off his face , and saith , kiss thy fill . ibid. it 's little to talk of christ by the book and tongue , but to come nigh christ and hauss * him , and embrace him is another thing . epist . . to the vicount of kenmure . despair that ever i should win * to the far end of christ's love , there are so many plies in it ; i wonder what he mean , to put such a slave at the board-head , at his own elbow . ah! that i should lay my black mouth to such a fair , fair , fair face as christ's ; he got neither bud nor hire of me , it cost me nothing . epist . . to my lady kenmure . if there were buying , and selling , and blocking for as good again betwixt christ and us , then free grace might go play it self , and a saviour might sing dumb , and christ go and sleep . epist . . to john gordon of gordness . many a sweet , sweet , soft kiss , many a perfumed well smell'd kiss , and embracement have i receiv'd of my royal master . ibid. and now , whoever they be that have returned to their old vomit ( prelacy ) since my departure , i bind upon their back , in my master's name and authority , the long , lasting , weighty vengeance and curse of god ; in the lord's name i give them a doom of black and unmixed pure wrath , which my master shall ratify , except they timeously repent and turn to the lord. epist . . to my lady boyd . christ delighteth to take up fallen bairns , and to mend broken bones ; he is content that ye lay broken arms and legs on his knee , that he may spelk them . ibid. i think shame of the board-head , and first mess * , and the royal king's dining-hall ; and that my black hand should come on such a ruler's table . ibid. i know he hath other things to do than to play with me , and trinle an apple with me . epist . to my lord lowdon . you come out to the streets with christ on your forehead , when many are ashamed of him , and hid him under their cloaks as if he were a stoln christ . epist . . to mr. huge m c. kel . o how many black counts * have christ and i rounded over together ? o how fat a portion hath he given to an hungry soul ? i had rather have christ's four hours , than have dinner and supper both in one from any other . epist . . to my lady boyd . i see now a sufferer for christ will be holden at the door as well as another poor sinner , and will be fain to eat with the bairns , and to take the by-board , and glad so . epist . . to mr. david dickson . i cannot get a house in aberdeen wherein to leave drink-silver in my master's name , save one only ; there is no sale for christ in the north , he is like to lie long on my hand , e're any accept him . epist . . to mr. matthew mowat . if i had vessels i might fill them , but my old riven * holely and running-out dish , ever when i am at the well , can but bring little away . alas , i have skail'd * more of god's grace than i have brought with me . ibid . i had not so much free gear † when i came to christ's camp as to buy a sword , i wonder that christ should not laugh at such a souldier . epist . . to earlston younger . i have seen the devil as it were dead and buried , and yet rise again , and be a worse devil than ever he was ; therefore , brother , beware of a green young devil that hath never been buried ; the devil in his flower is much to be feared : better yoak * with an old gray-hair'd , withered , dry devil , &c the saints in heaven are nothing but christ's forborn , beggerly dyvars * , a pack of redeem'd sinners . all christ's good bairns go to heaven with a broken brow , and a crooked leg. ibid. it 's a hard matter for a poor hungry man to win * his meat upon hidden christ , for then the key of his pantry door is a seeking , and cannot be had , but hunger must break through iron-locks : i bemoan not them that can make a dinn * and all . the fields adoe , for a lost saviour ; yet must let him hear it , to say so , on both sides of his head , when he hideth himself it standeth you hard to want christ ; and therefore that which idle onwaiting cannot do , misnurtered * crying and knocking will do ; christ will not dance to your daft spring * . ibid. at our first conversion the lord putteth the meat in young bairns mouths with his own hand . we love always to have the pap put in our mouth . ibid. if my creditor christ would take from me what he hath lent , i would not long keep the causey . i think it manhood to play the coward , and jouke * in the lee side of christ , and thus i am saved . ibid. i complain when christ cometh , he cometh always to fetch fire , he is ever in haste , hemay not tarry , and poor i ( a beggarly dyvar ) get but a standing visit , and a standing kiss , and but , how dost thou ? in the by-going . epist . . to alexander gordon of knockraig . o if i could be a bridge over a water for my lord jesus to walk upon and keep his feet dry . he can make a fair feast out of a black devil . ibid . if god were dead , and christ buried and rotten among worms , indeed then we might look like dead folks . epist . . to earltown . i would give him my bond under my faith to * frist heaven a hundred years longer , so being he would lay his holy face to my sometimes wet cheeks . epist . . to marion mac naught . christ , who is your head , hath win through with his life , howbeit , not with a whole skin . sometimes king jesus sendeth me out a standing-drink , and whispereth a word through the wall , and i am well content of kindness at the second hand , his bode is ever welcome , but at other times he will be messenger himself , and i get the cup of salvation out of his own hand , he drinking to me , and we cannot rest till we be in other's arms. epist . . to my lady culross ▪ o to be snattering and swimming over head and ears in christ's love ; blessed be my rich lord jesus , who sendeth not away beggers from his house with a * toom-dish . epist . . to john keanedy . it doth a soul good to get a * cuff with the lovely , sweet , and soft hand of jesus ; what power and strength is in his love , i am perswaded it can climb up a steep hill and hell upon its back , shame may confound and fear me once to hold up my black mouth to receive one of christ's undeserved kisses . ep. . to james bantie . the best regenerate have their defilements , and , if i may speak so , their * . draff-pock that will clog behind them , all their days ; if my lord had not given me his love , i would have fallen through the * causey of aberdeen e're now ; but for you that hunger ye shall be filled e're you go , there is as much in our lord's pantry as will satisfie all this bairns ; and as much wine in his cellar as will quench all their thirst : i shall tell you what ye shall do , treat him well , give him the armed chair , and the * board-head , and make him welcome to the mean portion ye have . ep. . to john stuart . that miscarried journey is with child to you of mercy and consolation , and shall bring forth a fair birth , and the lord shall be midwife to the birth . if our lord ride upon a straw , his horse shall neither stumble nor fall . epist . . to john stuart , oh if my lord will make dung of me to satten and make fertile his own corn-ridges in mount zion . ibid. god be pleased to take home in his house my harlot-mother . — o if her husband would be so kind as to go and fetch her out of the brothel-house , and chase her lovers to the hills ; but there will be sad days e're it come to that . epist . ▪ to my lady busby . wo's me that bits of living clay dare come out to rush hard heads with him , and that my unkind mother this harlot kirk , hath given her sweet * half-marrow such a meeting . epist . . to mr. thomas garvan , i confidently believe that there is a bed made for christ and me , and that we shall take our fill of love in it . epist . . my * riven dish , and running-out vessel can hold little of christ jesus . ibid. it 's christ's wisdom that his bairns go wet-shod and cold-footed to heaven . ep. . to the earl of cassils , many now would go to heaven the land-way ( for they love not to be sea-sick ) riding up to christ upon foot-mantles , and ratling coaches , and rubbing their velvet with the princes of the land in the highest seats : if this be the narrow way i quit all skill to the way of salvation . ep. . to john kennedy . o that the courts fenced in the name of the bastard prelates , ( their godfathers , the popes bayliffs , sheriffs ) were cried down . — if this had not been i would have * skinked over my part of paradise for a breakfast of dead moth-eaten earth . ep. . to mr. david dickson . i have been these two sabbaths or three in private taking * instruments in the name of god , that my lord jesus and i have kissed each other in aberdeen ; who can blame christ to take me on behind him , ( if i may say so ) on his white horse thorow a water , will not a father take his little * dated davie in his arms , and carry him over a ditch or mire ; my short legs could not step over this lair ( or sinking mire ) and therefore , &c. ep. . to robert gordon of knoxbrex . i love to be kissed and sit on christ's knee , but i cannot set my feet to the ground , for afflictions bring the cramp upon my faith . ep. . to bathia aird . at my first entry hither , christ and i agreed not well upon it , now he 's content to kiss my black mouth , to put his hand in mine , and to feed me with as many consolations as would feed ten hungry souls , yet i dare not say he is a waster of comforts . ep. . to robert gordon of knocksbrek christ seemeth to leave heaven ( to say so ) and his court , and to come down to laugh and play and sport with a * daft bairn . i deny nothing that the mediator will challenge me of , but i turn it all back upon himself , let him look his own old * counts , if he be angry , for he will get no more of me . ep. . to earleston . there is a mystery of love in christ that i never saw , o that he would lay by the lap of the covering that is over it , and let my * greening soul see it ; i would break the door and be in upon him , to get my womb full of love . ep. . to mr. hugh henderson . christ shuffleth up and down in his hands the great body of heaven and earth , and kirk and commonwealth are in his hand like a stock of cards , and he dealeth the play to the mourners in zion . when christ has sleeped out his sleep , and his own are tried , he will arise as a strong man after wine , &c. if christ bud and grow green , and bloom and bear seed again in scotland , and his father send him two summers again in one year , and bless his crop , o what cause have we to rejoyce , &c. ep. . to mr. john mein . i see christ will not * prigg with me , nor stand upon stepping stones , but cometh in at the broad side without ceremonies , or making of it nice . ep. . to the earl of lothian . if your lordship and others shall go on to dive to the lowest ground and bottom of the knavery , and perfidious treachery to christ , of the cursed and wretched prelates , the antichrist's first-born , and the first-fruit of his foul womb , and shall deal with our soveraign , then your righteousness shall break thorough the clouds , &c. ep. . o for a long play-day with christ . ep. . mr. john ferguson . were is not that i am * dated now and then with pieces of christ's sweet comforts , i fear i should have made an ill * browst of this honourable cross . ep. . to mr. hugh mc kell . i will verily give my lord jesus a free discharge of all that i like a fool laid to his charge , and beg him pardon to the * mends . ep. . i tremble at the remembrance of a new out-cast betwixt him and me , but i find christ dare not be long unkind . ep. . to my lady boyd . nothing hath given my faith a greater back-set till it crackt again , than my closed mouth . ep. . to carletown . the lord hath done it , i will not go to law with christ , for i would gain nothing of that . the devil is but god's master-fencer , to teach us to handle our arms . ep. . to mr. john levingston . the devil cannot get it denied but we suffer for the apple of christ's eye , his royal prerogatives as king and law-giver ; let us not fear , he will have his gospel once again * roûped in scotland , and the matter go to vows to see who will say , let christ be crowned king in scotland : it is true antichrist stirreth his tail , but i love a rumbling and raging devil in the kirk , rather than a subtil or sleeping devil , christ never got a bride without stroke of sword. epist . . o hell were a good cheap price to buy him at . ep. . a kiss of christ blown over his shoulder , the parings and crumbs of glory under his table in heaven ; a shower like a thin may mist of his love , would make me green , sappy and joyful . ep. . go on as ye have worthily begun in purging of the lord's house in this land , and plucking down the stalls — of antichrist's filthy nest , this wretched prelacy , and that black kingdom whose wicked aims have ever been and still are to make this fat world , the only compass they would have faith and religion to sail by , and to mount up the man of sin , their god-father the pope of rome , upon the highest stair of christ's throne , and to make a velvet-church , &c. ibid. these men mind nothing else but that by bringing in the pope's foul tail first upon us , their wretched and beggerly ceremonies ; they may thrust in after them antichrist's legs , thighs , and his belly , head and shoulders ; and then cry down christ and the gospel , and up the merchandize and wares of the great whore. ibid. christ shall never be content with this land , neither shall his hot fiery indignation be turned away , so long as the prelate ( the man that lay in antichrist's foul womb , and the antichrist's lord bailiff ) shall sit lord carver in the lord jesus courts . the prelate is both the egg and the nest to cleck and bring forth popery ; plead therefore for the pulling down of the nest , and crushing of the egg. all that is meant here by christ , is presbyterian government . i shall conclude this section with some of their most remarkable principles and opinions concerning civil government . the presbyterians of late have talk'd much of their loyalty , but if they have any , it must be in contradiction to their principles : for proof of this i shall not trouble you with citations from private men , but appeal to their covenants and solemn leagues , to their constant doctrin as well as practice of resistance ; and some few instances i must not omit , taken from the acts of their general assemblies , and those books which have the general approbation of the party , in which they express themselves thus ; vnless men blot out of their hearts , the love of religion , and cause of god , and cast off all care of their country , laws , and liberties , &c. they must now or never appear active ( against the king ) each one stretching himself to , yea , and beyond their power ; it is not time to dally , or go about the business by halves ; nor to be almost , but altogether zealous : cursed is he that doth the work of the lord negligently . solemn and seasonable warning to all ranks , feb. . . sess . . in another seasonable and necessary warning , dated july . . sess . . they say ; but if his majesty , or any having or pretending power and commission from him , shall invade this kingdom , upon pretext of establishing him in the exercise of his royal power ; as it will be a high provocation against god to be accessory or assisting thereto , so it will be a necessary duty to resist and oppose the same . the author of the hind let loose * reflecting on these passages , says , these fathers could well distinguish betwixt authority and the person , and were not so loyal as now their degenerate children are ambitious to shew themselves stupidly stooping to the shadow thereof , and yet will be called , the only assertors of presbyterian principles . the presbytery hath the power of making peace and war , and the parliament ought not to enter into any war without them ; more than joshua did without the consent of eliazar . any vnion or engagement of the nation , to defend the king's person , honour , or prerogative , is unlawful , unless allowed by the presbytery . the presbytery alone knows , and it only can determine , what the cause of god is ; the king and parliament are not to be complied with , but in subordination to the covenant . the presbytery can counter-act the acts of the states of parliament , and discharge the subjects from obeying such acts as are imposed without the consent of the presbytery . act general assembly , aug. . . act and declaration against the act of parliament , july . . act general assembly , aug . . tho' our saviour told his disciples , that his kingdom was not of this world , and that therefore they ought not to fight for him , yet that doctrine does not now oblige covenanted christians , for they may fight without , yea , and against the consent of the supream magistrate for the cause of god ; and a probable capacity to effectuate their designs , is the call of god to do it . jus pop. preface to the reader . naph ▪ pag. , , , . not only is it necessary to resist the king by force , in defence of the solemn league and covenant , but also to resist king and parliament , when they pervert the right ways of the lord , and hinder the work of reformation : the crying sins of the land which we should confess with sorrow before the lord , are , that the graceless prelates and curates are not hung up before the sun , and that men should be so godless , as to assist the king in his distress , before he had satisfied the kirk by publick penance , for opposing the work of god in the covenant . jus pop. throughout . act general assembly , aug. . . acknowledgment of sins and engagement to duties appointed and published , . and again renewed at lesmachago , march . . with accommodation to the present times . sect . iii. containing notes of the presbyterian sermons taken in writing from their mouths . at first i begin with one i heard from zetland , who preaching on david and goliah , he told the hearers , sirs , this david was but a little manekine like my beddle davie gaddies there but goliah was a meckle strong fellow , like the laird of quandal there ; this david gets a scrippie and baggie , that is , a sling and a stone in it ; he slings a stone into goliah ' s face , down falls goliah and david above him : after that david was made a king ; he that was keeping sheep before , in truth he came very well too , sirs : well said , davie , see what comes of it , sirs ; after that he commits adultery with uriah : nay , ( said the beddal davie gaddies ) it was but with uriah ' s wife , sir. in faith , thou art right , it was uriah's wife , indeed man ; said mr. john. one ker at his entring into a church at teviotdale , told the people the relation that was to be between him and them in these following words : sirs , i am coming home to be your shepherd , and you must be my sheep , and the bible will be my tar-bottle , for i will mark you with it ; ( and laying his hand on the clark or precentor's head ) he saith , andrew , you shall be my dog : the sorrow a bit of your dog will i be , said andrew . o andrew , i speak mystically , said the preacher : yea , but you speak mischievously , said and●ew . mr. william guthry preaching on peter ' s confidence , said , peter , sirs , was as stalliard a fellow as ever had cold iron at his arse , and yet a hussie with a * rock feared him . another preaching against drunkenness , told the hearers , there were four sorts of drunkenness ▪ . to be drunk like a sow , tumbling in the mire like many of this parish . . there is to be drunk like a dog ; the dog fills the stomach of him , and spues all out again , and thou john jamison was this way drunk the other day . . there is to be drunk like a goose : of all drunkenness , sirs , beware of the drunkenness of the goose , for it never rests , but constantly dips the * gobb of it in the water : you are all drunk this way , sirs , i need name none of you . . there is to be drunk like a sheep ; the silly sheep seldom or never drinks , but sometimes wets the mouth of it in the water , and rises up as well as ever ; and i my self use to be , drunk this way , sirs . but now , i see ( said he ) two gentlemen in the kirk , and gentlemen , you are both strangers to me , but i must vindicate my self at your hands ; i have here the cursedest parish that ever god put breath in , for all my preaching against drunkenness , they will go into a change-house after sermon , and the first thing they 'll get , is a meckle * cup full of hot ale , and they will say , i wish we had the minister in the midst of it : now , gentlemen , judge ye how i am rewarded for my good preaching . after sermon the clerk gives him up , the name of a fornicatrix , whose name was ann ▪ cantly ; here is ( saith he ) one upon the stool of repentance , they call her cantly , she saith her self she is an honest woman , but i trow scantly . mr. john levingstone in ancrum , once giving the sacrament of the lord's supper , said to his hearers , now , sirs , you may take christ piping hot ; and finding a woman longsome in taking the bread out of his hand , he says , woman , if you take not christ , take the * meikle devil then . one john simple , a very zealous preacher among them , used to personate and act sermons in the old monkish stile spoken of sect. . § . at a certain time he preached upon that debate , whether a man ▪ be justified by faith or by works , and acted it after this manner , sirs , this is a very great debate , but who is that looking in at the door , with his red cap ? follow your look , sir ; it is very ill manners to be looking in , but what 's your name ? robert bellarmine : bellarmine , saith he , whether is a man justified by faith or by works ? he is justified by works : stand thou there man. but what is he , that honest-like-man standing in the floor with the long beard , and geneva * coul ? a very honest-like-man , draw near ; what 's your name , sir ? my name is john calvin ▪ calvin , honest calvin , whether is a man justified by faith or by works ? he is justified by faith. very well john , thy leg to my leg and we shall * hough down bellarmine even now . another time preaching on the day of judgment , he told them , sirs , this will be a terrible day , we 'll all be there , and in the throng i john simple will be , and all of you will stand at my back ; christ will look to me , and he will say , who is that standing there ? i 'll say again , yea even as ye * ken'd not lord : he 'll say , i know thou's honest john simple ; draw near , john ; now john , what good service have you done to me on earth ? i have brought hither a company of blew bonnets for you , lord : blew bonnets , john , what is become of the brave hats , the silks , and the satins , john ? i 'll tell , i know no lord , they went a * gate of their own : well , honest john , thou and thy blew bonnets are welcome to me , come to my right hand , and let the devil take the hats , the silks , and the sattins . this john was ordinarily called fitch-cape and claw-poll , because in the time of preaching or praying he used to claw his head , and rub his callet . at a certain time he was called to preach in a neighbouring church , and his preface was in these words : sirs , i know what you will be saying among your selves the day , ye will say , here is fitch-cape come to preach to us the day ; but as the lord lives , i had a great deal of do e're i could come to you , for by the way i met the devil , he said to me , what now fitch●cape , whither are you going ? i am going , said i , to preach to the people of god. people of god! said the * foul thief , they are my people . they are not yours , thou soul thief , said i. they are mine , claw-poll , said he again to me : so the foul thief and i * tugg'd , rugg'd , and riv'd at one another , and at last i got you out of his * clooks : now here is the good that fitch-cape hath done to you ; now that ye may be kept out of his gripes , let us pray . another , lecturing on the first of job , said , sirs , i will tell you this story very plainly . the devil comes to god one day , god said , what now deel , thou foul thief , whither are you going ? i am going up and down now , lord you have put me away from you now , i must even do for my self now . well , well , deel ( says god ) all the ▪ world kens that it is your fault ; but do not you know that i have an honest servant they ▪ call job ? is not he an honest man , deel ? sorrow to his thank , says the deel , you make his cup stand full even , you make his pot play well , but give him a * cuff , i 'll hazard he 'll be as ill as i am called . go , deel ( says god ) i 'll yoke his honesty with you : fell * his cows , worry his sheep , do all mischief ye can , but for the very saul of you , touch not a hair of his tail. mr. robert blair , that famous presbyterian preacher at st. andrews , was very much thought of for his familiar way of preaching . he preached often against the observation of christmass ; and once in this scotch jingle ; you will say , sirs , good old * youle-day ; i 'll tell you , good old fool-day : you will say it is a brave haly-day ; i tell you , it is a brave belly-day ; you will say , these are * bonny formalities ; but i tell you , they are bonny fartalities . another enveighing against the vanity and gaddiness of women , spake thus ; behold the vanity of women , look to them , you 'll see , first a sattin peticoat ; lift that , there is a tabby petticoat ; lift that , there is a flanning petticoat ; lift that , there is a holland † smarck ; lift that and there you will see what they ought not to be proud of , that 's no very cleanly spectacle ; eve ( said he ) was never so vain , she sought no covering but fig-leaves . mr. simple ( whom i named before ) told , that samson was the greatest fool that ever was born , for he revealed his secrets to a daft * hussie . samson , you may well call him fool thomson , for of all the * john thomson's men that ever was , he was the foolest . i have a sermon of theirs , written from the preachers mouth by one of their own zealots , whereof this is one passage , jacob began to wrestle with god , an able hand forsooth ; i sirs , but he had a good second , that was faith ; faith and god gave two or three tousles together ; at last god * dings down faith on its bottom ; faith gets up to his heels , and says , well , god , is this your promise to me ? i trow i have a ticket in my pocket here ; faith brings out the ticket , and stops it in god's hand , and said , now god! is not this your own write ? deny your own hand-write if you dare ? are these the promises ? you gave me ? look how you guide me when i come to you . god reads the ticket , and said , well , well , faith , i remember i gave you such a promise , good sooth faith , if you had been another , thou should get all the bones in thy skin broken . mr. john welsh , a man of great esteem among their vulgar , once preaching on these words of joshua , as for me and my house we will serve the lord , &c. had this preface : you think , sirs , that i am come here to preach the old jocktrot faith and repentance to you ; not i , indeed : what think you then i am come to preach ? i come to preach a broken covenant , who brake it ? even the devils lairds , his bishops and his curates ; and the deel , deel , will get them all at last : i know some of you are come out of curiosity to hear what the whigs will say . who is a whig , sirs ? one that will not swear , nor curse , nor bann , there a whig to you : but you are welcome , sirs , that come out of curiosity ; you may get go e're ye good back again . i 'll give you an instance of it , there was zaccheus , a man of a low stature ; that is , a little * droichy body , and a publican ; that is , he was one of the excise-men ; he went out of curiosity to see christ , and because he was little , he went up a tree : do you think , sirs , he went to * harry a pyet's nest ? no , he went to see christ ; christ looks up , and says , zaccheus , thou' rt always proving pratticks , thou' rt no bairn now ; go home , go home , and make ready my dinner ; i 'll be with you this day at noon . after that , sirs , this little zaccheus began to say his prayers evening and morning , as honest old joshua did in my text : as for me and my house , &c. as if he had said , go you to the devil and you will , and i and my house will say our prayers , sirs , as zaccheus and the rest of the apostles did . another time preaching in east lotham , he told them the great danger of hearing the curates , in these words ; sirs , if ever you hear these rogues , you will cry out at the day of judgment , o arthur-seat fall upon us , o pentland . hills fall upon us : the grass and the corn that you see growing there , will be a witness against you ; yea , and that cows horns passing by , will be a witness against you . another preaching about god's sending jonah to nineveh , acted it thus , did you never hear tell of a good god , and a * cappet prophet , sirs ? the good god said , jonah , now billy jonah , wilt thou go to nineveh for † ald lang syne ; the deel be on my feet then said jonah : o jonah said the good god , be not ill natured , they are my people . what care i for you or your people either , said the cappet prophet ; wherefore shall i go to be made a lyar in my face , i know thou will have mercy on that people : alas , alas , we † bide not the tenth part of that bidding ; yet when we come to you , i fear we 'l find you like ephraim , a cake unturn'd , that is , it 's stonehard on one side * , and ‖ skitter-raw on the other . another preaching in the west , near a mountain called tineock , cried out in a loud voice thus , what think you , sirs , would the curates do with christ if they had him ? they would e'en take him up to tintock top , cut off his head , and hurle his head down the hill , and laugh at it . another in the south of teviotdale in his sermon said , our neighbour nation will say of us , poor scotland , beggarly scotland , scabbed scotland , lousie scotland , yea , but covenanted scotland , that makes amends for all . one preaching against bishops , expressed himself thus , sirs , at the day of judgment christ will call the prelates , and he will call one of the falsest knaves first , and say , come hither , sirrah , he will not call my lord , do you remember how you put out † sike a sweet saint of mine upon such and such a day ? sirrah , do you mind how you persecuted one of my precious saints that was preaching my word : come , come , sirrah , stand there at my left hand ▪ thou and the devil shall together even now . there is nothing more ordinary among the generality of their preachers , than to tell that christ did not set his foot in scotland this eight and twenty years ; or this , i brought a stranger to you now , and a very great stranger indeed , this many a year ; would you know who it is ; it is christ , sirs , † hadd him fast then , for if once he get out of scotland again , it 's like he 'l never return . it is very well known in perthshire , that one of their rabbies preaching a● st. johnstone , or thereabout , a little before the battel of killich ankie , upon these words , resist the devil and he will slie from you ; he begins very gravely after this manner , ( humph ) my beloved , you are all here the day even for the fashions cause , but wo● ye who is amongst you the day ? even the meikle horned devil , tho you cannot see him , yet i do : i see him , sirs , by the eye of faith ; but you 'l say , now that we have him here , what shall we do with him , sirs , ( humph ) what way will ye destroy him , some of you will say we will hang him ; ha , ha , my beloved , there are not so many tows in all the parish as hung him ; besides , he 's as light as a feather . what then will ye do with him ? for he will not hang. then some of you will say , we will drown him . ( humph ) my beloved , there is too much cork in his arse , he 's as souple as an eel , he will not sink . others of you will say we will burn him , na , na , sirs , ye may scald your selves , but ye cannot burn him , for all the fire in hell could never yet singe a hair on his tail . now , sirs , you cannot find a way among you all to kill him , but i will find it ; what way will this be , sirs ? we shall even shoot him . wherewith shall we shoot him ? we shall shoot him with the bible . now , sirs , i shall shoot him presently , so ( presenting the bible as soldiers do their musquet ) he crys out , touff , touff , touff . now he is shot , there lies the foul thief as dead as a haron . some eye-witnesses report of another that was to give the sacrament of the lord's supper , such as they can give , and having got into the pulpit , he looks about him , and says , sirs , i miss somebody here to day , i miss christ here the day , but he promised to be here the day , i think he will be as good as his word : however i will go out and see if he be coming ; he at this went out of the pulpit ; and staying out some little time , he comes in and tells them , now , sirs , christ is coming , i saw him on his white horse coming to you : now what entertainment will you give him ? i will tell you , sirs , will ye get among you all but † one pint of faith , a gill of grace , and a * mutchkine of sanctification , and this will make a good morning draught for him . in the mers there was a communion given lately , and as it is ordinary , there is a discourse for every table , one of the preachers that 's most cried up for his eloquence , said , you that are wives ye will be saying ordinarily when ye meet , cummer , have ye spun your yarn yet ? but alas , i fear there are few of you that have spun a wedding-garment for christ the day . but christ will be among you and see who is his well busked bride , he 'l say to them that have not on their wedding-garment . is that nasty slut there my bride ? shame and lack fall that bride : go nasty slut , † sway'd away to hell. it is ordinary among some plebeians in the south of scotland , to go about from door to door upon new-years eve , crying hagmane , a corrupted word from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies the holy month. john dickson holding forth against this custom once in a sermon at kelso , says , sirs , do ye know what hagmane signifies ? it is the devil be in the house ; that 's the meaning of its hebrew original . another time he told his hearers what an idolatrous church the english church is , for lay two eggs in a dish , and the one is not so like the other , as the church of rome and the church of england are to one another . i know a minister that went purposely to hear this man , and declared upon his real truth , that he held out a nonsensick rhapsody for an hour and an half time on the third of matth. this is my beloved ▪ son in whom i am well pleased : all the graces of the spirit ( said he ) are mysterious , faith is a mystery , there is a faith that is not saving , but that 's no mystery ; i believe if i should ask any of you whether or no ye believe the words that i read to you , you will all say ( humf ) we all believe that ▪ sirs , the devil does more , and yet he is not saved , nor like to be in haste . this is a passage of our saviour's transmigration , sirs , ( says he ) it tells how our blessed saviour was reform'd like an angel of light , when his disciples saw that glorious sight , they were all like a country man that had never tasted outlandish wine before , the wine runs up into his head , and makes him dizzie ; so the disciples were dizzie , the . v. they knew not what they said ▪ t that is they were dizzie . from the words we learn this note of doctrine , that christ he is lovely , o he is lovely , o he is lovely . first as he is the son of god , . prov. v. . by me kings reign and princes decree justice : that is lovely christ hath authority over all the kings of the world : the great turk can do nothing without him . the meikle deel and the black pape can do nothing without him . there were a pack of deels limbs a year or two ago here , and they thought forsooth all would be their own , and now lovely christ in his providential providence is like to disappoint them all , and who kens but they 'l come begging pease and pottage at ours doors yet . christ is lovely as he is mediator , cut him all in pieces from head to foot , every bit of him is lovely . they 'l tell you now the young prince is banished britain , but i 'le tell you of a young prince that has been banished britain these years by the incoming of the perjur'd prelates and drunken curates ; lovely christ is that young prince , and now he is like to come back again to get his crown : o take him now , now when he is coming with a whip in his hand to scourge out the cursed curates , &c. this was preached in the parish of smallum in teviotdale , and the effect of this preaching followed the next sabbath , for the rabble came and pulled the minister out of his pulpit in the time of his sermon . one mr. thomas ramsay in mordington within the shire of berwick said in a sermon upon the foolishness of preaching , these words : there are two sorts of preaching , sirs , there 's a gentlemanny preaching and a common manny preaching ; for gentlemanny preaching they 'l feed you up with peny whistles , or * nigg-nayes-bonny wallies : at which he perceived one of the commons laugh . he points out to him , and said , man , do not that think to * gull one of god's ministres that way , lift up your bonnet off your face , think no shame of your shape . i tell you , sirs , there is gentlemany preaching and commonmany preaching . i will give you commonmany preaching , sirs , i will give yon milk●pottage , and this will make you bony fat and lusty in your journey to heaven . ye † ken sirs , ye ken , to my great grief , i may say ye ken no : but i tell you there is gentlemany preaching , and a commonmany preaching . there are three sorts of men that despise commonmany preaching , first the politician . . the gallant . . the ignorant man. first , for the politician he will go twenty miles to hear a gentlemanny preaching , what cares he for commonmany preaching ? ly , for the gallant give him a glass of wine to drink , and give him a lady to kiss , and what cares he for preaching ? ly , for the ignorant man give him a ‡ cogfull of † brose to his belly , and a pair of * brecks to his arse , what cares he for preaching . a little thereafter he saw a little child looking to and fro , he said , sit still little rogue , else i 'le cut a lug out of your head , sirrah . o the glorious days of the gospel , the very † wie-ones , were then so serious that they would * rugg christ out of my heart , but now they are all baudy faced , they look as if the curates and their mothers were † over great . this was written from his own mouth , by a person that is ready ▪ to declare the verity of it , were he to die just after . mr. john veach in wool struthers in a nonsensical and incoherent discourse , at the opening up of a presbyterian synod at jedburgh , said , that one duty of ministers was not to preach close and neat discourses ; his reason was this , men use not to bring the spits and the racs to the table , when they bring the meat to it . there are many in edinburgh who heard mr. james kirkton in a sermon concerning joseph and mary , say , the first night , saith he , that they met together , he laid his hand on her belly , and found her with † bairn ▪ the honest man turn'd very angry , and would have put her away , as any of us all would have done , had we met with the like ; and who is it that ever would suspect that the holy ghost should have another man's wife ? another time he told his hearers , that they might make a lesson out of every thing that occurred to sense ; you may , faith he , get a good lesson out of a goose-turd , for it is black at the bottom , green in the middle , and white at the top : the blackness at the bottom let 's us see the blackness of hell ; the greenness in the middle lets us see the vanity of the world ; and the whiteness in the top lets us see the joys of heaven : and this good lesson ( sirs ) ye will find in a good turd . now , sirs , i would have you pray to him that sits upon the white-end to keep you from a black end . one mr. john ▪ hepburn , lecturing on the second psalm , told , tha● there was a dialogue betwixt the father and the son in heaven , the son said , father will you give me my portion now ? your portion , son , said the father , indeed shall you ; thou hast been a dutiful son to me , thou never angered me in thy days ; what portion will you have , son ? will you give me poor scotland , saith the son ? scotland , said the father , truly thou shalt get poor scotland . and he proved that it was scotland he sought , from the ▪ ver . i shall give thee the outmost parts of the earth for a possession ▪ now , sirs , scotland is the outmost part of the earth , and therefore it was given to the son for a patrimony . one mr. mosman in newbotle , past this complement upon himself in a sermon , all the world knows that i am a learned man , a judicious man , and a man that can clear the scriptures well ; but there are some in the parish that have not such thoughts for me ; as for them i pity them , for they must be very silly . at that time he was preaching against taking god's name in vain , he told , o sirs , this is a very great sin , for my own part i rather steal all the horned † nout in the parish , before i took god's name in vain once . one mr. robert steidman in caridden , told once , that the people of god had many doubts about their election , for proof of this , see ( says he ) the . cant. v. . my beloved is mine , and i am his . another time he told , that the best of god's saints have a little tincture of atheism for a plain proof of this you , may see , says he , psal . ▪ . the fool hath said in his heart that there is no god. another time he tells , that christ was not proud nor lordly , for he rode upon an ass , which is a † laigh beast , and wherefore think ye did he this ? it was , sirs , for the conveniency of the old wives that followed him , that he might * kuttle in the gospel in their ears as he went along . one mr. murray , marrying a couple , called the man , the head , and the woman the tail : in the name of god then , says he , i joyn head and tail together , sirs , let no man ever separate them . the same person preaching at haddan , said , christ is a great stranger to you these years , but i have brought him to you the day , sirs , and if ye will have him , i will take him with † horning and caption for you . one mr. shields , preaching at borthwick , said , many had religion the day , but would have none the morn , their religion was soon gone like a womans virginity . one wedderburn , preaching in irvin , said , lord , we have over * foul feet to come so far benn at heaven , but yet as broken a ship has come to land . mr. rutherford preaching at jedburgh , said , these years the grass is grown long betwixt jedburgh and heaven . mr ▪ william stuart preaching lately in forres upon these words , our god is a consuming fire , said , sirs , i will explain these words in a very homely manner , there was a godly man of my acquaintance , sirs , he had a young bairn that was dying , and he comes to him and said , sandy , now my cockie , believe in god now , for ye will not live long : no , no , said the bairn , i will not believe in god , for god is a boo , but i will believe in christ , for he is sweet , dady , and he is good . now ye may by this see , sirs , that god without christ is a boo. boo is a word that 's used in the north of scotland to frighten crying children . mr. william vetch preaching in linton in teviotdale , said , our bishops thought they were very secure this long time : like willie willie wastel , i am in my castle , a the dogs in the town dare not ding me down . yea but there is a doggie in heaven that has dung them all down . another preaching of the dialogue betwixt god and adam after his fall. adam ( said he ) went to hide himself , god comes to him , and said , where art thou , man ? i am † courring here , lord : i 'le hazard * twa and a plack , saith god , there is a † whap in the kape ede , has thou been at * barne-breaking ede , come out of thy holes and thy bores here ede . mr. james kirkson told several times in his sermons at edenling , that the devil had his kirk-government as well as god , and would ye ken what a government it is , indeed it is a presbyterian government , for he has his minister and his ruling elder ; his minister is the pope , and his ruling-elder is the king of france . the same man once speaking of the evils of the tongue , said , your tongues , sirs , are as foul as a dog's tongue when he licks † skitter , before god it 's true : but do not take this out of the house with you , sirs . mr. matthew selkirk preaching against keeping of days , said , they that keep † yule-day , * sirs , deny that christ came in the flesh , and are rank jews ; & they keep that day in commemoration of j. caesar the chief of the jews . mr. hugh kennedy moderator of the general assembly , being about to christen a child in the colledg-kirk , looked about him , and said , look sirs , and see the devil painted in that bairns face , but we shall do the best we can to conjure him out . i shall shortly nail his lug to christ's trone , till from a calf he grow up to an ox to draw in christ's plow . mr. arskine in the tron-church , said , that the work of the lord is like to be ruin'd , for there are two sorts of people that have taken their hands from the work of the lord. first , the malignants that never laid their hands to it . ly , the court-party : but you lasses and lads put your shoulders to that work , take a good lift of it , for it will not break your backs ; and ye can never use your backs in a better work . one mr. robert gourly preaching on the woman of canaan , how our saviour called her a dog , told , sirs , some of you may think that our saviour spake very improperly , for he should have called her a bitch ; but to this i answer , a dog is the masculine or feminine gender , there is a he-dog and a she-dog . but you will ask why did he miscall the poor woman , and call her a dog ? there are god's dogs and the devils dogs , she was god's dog , not the devil's dog. mr. sheilds in a sermon at aberdeen , told the people , the only way to hold a fast † grip of christ , was to entertain him with three liquors in three sundry * bickers , you must have a pint of hope , three pints of , faith , and nine pints of hot , hot , hot burning zeal . one mr. strange preaching on act , . , . before several ladies of the best quality of our kingdom , they were pricked at their hearts , said , some of you are come hither the day to get a prick , i fear few of you have gotten a prick , but some of you may get a prick within a short time . and seeing some laugh , he said , do not mistake me , sirs , it is not a natural prick i mean , but a prick at the heart . i mean not the pricks of the flesh , but the pricks of the spirit , the sweet prick of conscience . one mr. james wilson now in kirkmeddon in galloway , told , that faith had wonderful effects , for by faith noah saw the deluge before it came . but i will tell you a far more wonderful effect of faith than that , john the baptist saw christ through † twa wymbs , was not that a clear-ey'd little one , 〈…〉 one mr. melvin being sent by the presbytery to the parish of monzie in struthern , to prepare the people by a sermon for receiving a presbyterian minister in the place of mr. drammond , a person of great learning , who was deprived at the false suggestions of a weaver in that parish , ( whom he saved from the gibbet in king charles d's time ) the said mr. melvin lecturing on this text , touch not mine anointed , and do my prophets no harm , said , the kings and the great folks , and the cursed bishops , for sooth were seeking to destroy god's own people , but as sturk as they were , god is starker , and bad them bide back , bide back , ( pointing with his finger ) this is my folk , they are none of your folks , and so god keeped his own poor people , sirs , except some few that were hanged ; but oh sirs , it 's a sweet , sweet denth to go off the gallows to god for the holy covenant . but for these cursed bishops and curates , sirs , that were leading many poor souls to hell this long time , sirs , ye see they are now put out ▪ they are put out , yea they are e'en trampled under our feet . this is attested by a person that then lived within two miles of the place , and heard him . mr. areskine in the trone-church proposed in a sermon , what is the new man ? he made this learned answer in a melancholy long tone , it is the new man. mr. kirton lately in the church he possesses at edinburgh , began his sermon thus , devil tuke me soul and body . the people startling at the expression , he anticipates their wonder with this correction , you think , sirs , this a strange word in the pulpit , out you think nothing of it out of pulpit ; but what if the devil should tuke many of you when ye utter such language ? another time preaching against cockupps , he told , i have been this year of god preaching against the vanity of women , yet i see my own daughter in the kirk even now have as high a cockupp as any of you all . another time giving the sacramens of the lord's supper in crummond , at the breaking of the bread , he told the participants , take , eat , sirs , your bread is baken . and that was all the form he used , as one of the communicabsts told me the day after . a presbyterian preacher in the parish of killpatrick easter , above glasgow , in whose parish there is one captain sanderson , a church of england man , who is looked on there by them as a rank papist , he once went to church to see their way . the preacher seeing him in church , took a † fourteen our of his pocket , and held it up before the congregation , expressing these words , here i take instrument in the hand of god , that tho a man be pardoned of all his original and actual sins , yet if he neglect to 〈◊〉 our fasts he shall never go to heaven . the preacher owns what he said and did . and the captain desires the thing to be published in his name , he being ready to justifie it upon any occasion . mr. william moncrief , in summer last , preaching in the church of 〈◊〉 in fife , the first thing he pretended to prove , was , that all his hearers were atheists and reprobates ▪ and having demonstrated that , as he said , from that psalm on which he lectur'd : he proceeded next to his sermon on this text , now it the accepted time , now is the day of salvation ▪ on which he said , the jews had their now , and the papists had their now , but ah now they have no now , for the gospel is for ever hid from their eyes . scotland , poor scotland had a gracious now in the glorious days of the covenant , when christ was freely forced upon them ; but alas , this land breaking the covenant has brought darkness upon it , for many years last , but yea god had been pleased at lust to shine through the cloud of prelatical , which is worse than egyptish darkness , and to give us another now ; that is , to offer us again his covenant , and the foundation of it , it gospel , for which ye are all heartily to be thinkful , for this is your now. and would ye know now how to express your thankfulness , i 'll even tell you now , ye must do it by banishing out of the covenanted land , all the enemies of god , the prelates , the curates , and all their adherents : ye must not converse with them , but 〈◊〉 them hip and thigh ▪ ye must 〈◊〉 the philistines quite out ; ye must hate them , and persecute them , and 〈◊〉 upon 〈◊〉 of damnation ; ● for if ye neglect it now , your now is past for ever ▪ now , sirs , ye must not think this strange doctrine , for i can prove it by plain scripture , for did not god frequently command his people , to cut off the 〈◊〉 root and branch ; and did not david positively hate and curse the profane and wicked who were god's enemies ▪ but ye'll say to me , sirs , that christ desired us to loveour enemies : that 's true , indeed , but there 's no word of god's enemies there ▪ mark that , beloved ; tho' we love out own enemies , yet we are bound to hate god's enemies ; that is , all the enemies of the covenanted 〈◊〉 : this was heard by several sober and judicious persons , who were heartily sorry to hear the scriptures so basely perverted , who immediately after the sermon wrote down this account , tent them to me attested under their hands . about two years ago mr. shields , who is chaplain to my lord angus's regiment , being with the said regiment at the town of pe●●● , and hearing that the colonel to an english regiment , which had been in that town the week before , had made his chaplain to read the english service upon the sunday before , in the church to his souldiers 〈…〉 shields upon this occasion thought to ra●● nightly again●t the church of england and its liturgy ; among other things he said , that there was no difference betwixt the church of england and the church of rome , but that the one said mass in english , and the other in latin ; and that upon the 〈◊〉 they were both indeed equally idolatrous ▪ and ye know , sirs , that according to god's law , all idolaters should be stoned to death ▪ alas ▪ all the water in * tay will not be able to wash away the filth of that idolatry , with which the walls of this kirk was last sunday defiled ▪ ah , the service boo● was 〈◊〉 and 〈◊〉 it smell rank and strong of the old whore of babylon . mr. kirkton preaching in his meeting-house in the castle-hill of edinburgh adduced several instances of the poverty of the people of god ; amongst others , he had this remarkable one , brethren , says he , criticks with their * frim frams and whytie whaties , may imagine a hundred reasons for abraham's going out of the land of caldea , but i will tell you what was always my opinion , i believe abraham , poor man , was forced to run out of the land of judea for debt . another sunday , before several gentlemen , who told me the story so soon as they returned from church , preaching on the allsufficiency of god , he told his hearers , that they might make out of god what they pleased , hose , shoes , cloaths , meat and drink , &c. one , says he , may have a good stock , but he cannot get in out of his friends hands when he needs it ; he must pursue him first before the * lords of the session ; registrat his bond , get a charge of horning , and at last take him with caption ; but no man ever needed to registrate god's bond , or take him with caption , except jacob , who took him once with caption at the side of a hill , and he got a broken leg for his pains . once in the monthly fast-day , i heard him my self discourse to this purpose , after he had read his text , which if i rightly remember , was , in that day i will not regard their prayers nor their tears , &c. in speaking to these words , says he , i shall shew you five lost labours , three opportunities , three fears , three woes , three lamentations , three prophesies , and a word about poor scotland : for the three fears , the first is a great fear , and that is , lest this king give us not all our will. the d . is a very great fear , and that is , if we should get all our will. i fear we should not make good use of it . the d fear is the greatest of all , but i must not tell you that fear , sirs , for fear it should fear you all to hear it . all the town knows that this is true , and that he never preaches but after this ridiculous manner . i heard one mr. selkirk in a sermon he preached in the church of inverask . say , sirs , drink , whore , and debauch , and run * red wood through the world ; yet , if you have but as much time as take hold of christ in your last gasp , i shall pawn my soul for yours . it may seem incredible , that one who ever heard of christianity , should have used such an expression ; but it made such an impression on the peoples minds at that time , that i believe there is hardly one of them who have forgot it to this hour ; and consequently , all of them will be ready to vindicate the truth of what i here relate . one preaching in preston-pans , upon joshua 's making the sun to stand still , resolving to make a very learned discourse , began thus , sirs , says he , you 'll may be , ask me how joshua could make the sun to stand still ? to that i answer , it was by sisting of the motion of primum mobile , commonly called the zodiack-line ; but as to the quomodo , it 's no great matter ; but that the story was true , we have reason to believe from the heathen writers ; for it was told by them for a , base baudy tale , how jupiter made a night as long as two , that he might got a longer time to lye with alemena . mr. arskine in the tron-church , preaching on these words , cry aloud and spare not ; told his people , there were three sorts of cries . there is the cry of the mouth , says he , psal . . the young lions roar after their prey , that is , with their mouth . the cry of their feet , i will run the ways of thy commandments , that is the cry of the feet : and the cry of the eye , they looked on him and were lightened ; that 's the cry of the eye : if we would go to heaven , we must not only cry with our mouth , but likewise with out hands , feet , and eyes . the same mr. arskine said in another sermon , what , sirs , if the devil should come with a drum at his side , saying , hoyes , hoyes , hoyes , who will go to hell with me , boys ? who will go to hell with me ? the jacobines would answer , we 'll all go , we 'll all go . mr. james kirkton , preaching on jezabel , said , that well-favoured whore , what became of her , sirs ? she fell over a window , arse over head , and her black bottom was discovered , you may all guess what the beholders saw , beloved , a black sight you may be sure . one mr. mair , a presbyterian preacher , son to mr. john mair , the episcopal minister in towch , being desired by the father to preach for him ; the son said , he would or could not preach in their churches , because they were polluted , but was content to preach in a fire-house . this was provided for him , and the company ( whereof his father was one ) being convened , he said , i will tell you a sad truth , sirs , you have been driven to hell in a coach this eight and twenty years , and that old stock , my father ( pointing to him ) has been the coachman . mr. kirkton in october last , preaching on hymns and spiritual songs , told the people , there be four kinds of songs , profane songs , malignant , allowable , and spiritual songs , profane songs , my mother sent me to the well , she had better gone her self , for what i got i dare not tell , but kind robin loves me . malignant songs , such as , he , ho , gillichrankie , and the king enjoys his own again ; against which i have not much to say . ly . allowable songs , like , once i lay with another man's wife : ye may be allowed , sirs , to sing this , but i do not say , that ye are allowed to do this , for that 's a great deal of danger indeed , lastly , spiritual songs , which are the psalms of david ; but the godless prelates add to these , glory to the father , the wrost of all i have yet spoken of . the same kirkton , in march the year before that , in a sermon upon come into me all ye that are heavy and weary laden ; expressed himself thus , christ invites none to him but those that have a great burthen of sins upon their back ; ay but , beloved , ye little ken what christ is to day ; what crafts-man do you think him now ? is there none of you all can tell me that , sirs ? truly then i must e'en tell you ; would you ken it now ? in a word then , he 's a * tell you ; would you ken it about to day , have ye any broken hearts to mend , bring them to me , and i 'll soder them ; that is , give them rest , beloved , for that 's the words of my text. mr. arskin , in january last , holding forth in the tron church concerning noah's ark , said , that the wolf and the lamb lodged most peaceably together in it ; and what do you think was the reason of this , beloved ? you may think it was a strange thing , and so indeed it was , sirs , but it was done to fufil that prophecy of isaiah , sirs , the wolf and the lamb shall lye down together ; there 's a plain reason now for it , sirs . on sunday , in january last , immediately after the king had recommended to the general assembly , a formula , upon the subscribing whereof , by the episcopal presbyters , he desired they might be re-admitted to the publick exercise of the ministry , i heard one mr. webster , a noted professor of the new gospel , lecturing upon psal on the st verse , he said , that none but god could answer the psalmist's question there , and therefore , said he , it does not belong to any earthly king , prince , or potentate to determine who should be officers in god's house , or to prescribe terms of communion to his kirk : on the d verse he said , that it was necessary for god's people to walk uprightly ; that is , said he , never to betray the cause of christ's kirk for sear of great men : our way is god's own way ; and sure to stand stiff to that , is the best way to please god , and even great men , at the long run : on the d verse he appealed to the consciences of his hearers , if scots presbyterians were not a holy , harmless , innocent , sincere , modest , and moderate people , and whatever is said to the contrary , but lybels , lies , and slanders : on the th verse he said , that the prelates , curates , and malignant counsellors are the vile persons spoke of there , and whom all the fear god are bound to contemn and despise ; especially ( said he ) because they have sworn to the hurt of the kirk , in taking the oaths of allegiance and supremacy , the test , and the oath of canonical obedience , and now think to expiate all this , by subscribing a bare foolish formula , because king william , forsooth , has sent it to us ; as if the presbyterians ought to admit or allow any form but the covenant . about that same time , i mean , in january last , mr. fraser of bray , at edenburgh at the new kirk , pretending to preach upon this text of the revelation , there was joy in heaven , michael and his angels fought against the dragon and his angels : michael and his angels , why no good christian can doubt , but by this we are to understand christ and this kirk ; and by the dragon and his angels is plainly meant , the prelates and curates : you see from this then , sirs , betwixt whom this war and this fighting was in heaven ; and since they fight in heaven for this cause of the kirk , why should not we fight for it also upon earth ? what needs our kirk be affraid of kings , they are but men ? but we have christ to fight for us , and we are his , his angels , and must fight with him till we destroy the dragon prelates , and their curate angels . ah , sirs , ye read ( says he ) that this dragon's tail swept down a third part of the stars of heaven ; i have a sad thing to tell you now , sirs , alas , this dragon's tail has swept the north of scotland , for few or none of christ ministers are to be found there . the same frazer of bray preaching at a conventicle in the beginning of king james his reign , began his discourse thus ; i am come here to preach this day , sirs , in spite of the curates , and in spite of the prelates their masters ; and in spite of the king their master ; and in spite of the hector of france , his master ; and in spite of the pope of rome that 's both their master ; and in spite of the divil that 's all their master . sect . iv. containing some few expressions of the presbyterian prayers . mr. james kirkton said once in his prayers , o lord restore our banished king , lord restore our banished king ; do not mistake my meaning , lord , it is not k. james whom thou hast rejected that we seek ; it is king christ , that has been a stranger these many years in poor scotland . it is reported of mr. robert blair at st. andrews , that he had this expression in his prayers , lord , thou art a good goose , for thou art still dropping . and severals in the meeting-houses , of late , have made use of it ; to which they add , lord thou rains down * middings of blessings upon us . mr. anderson , a phanatick preacher in perthshire , in a prayer , said , good lord , it is told us , that thou knows a proud man by his looks , as well as a malignant by his works ; but what tilt thou do with these malignants ? i 'll tell thee , lord , what thou wilt do , even take them up by the heels and * reest them in the chimney of hell , and dry them like bervy haddocks : lord take the pistol of thy vengeance , and the mortar-piece of thy wrath , and make the * hairns of these malignants a hodge podge , but for thy own bairns , lord feed them with the * plumdames and raisons of thy promises , and e'en give them the spurs of confidence , and boots of hope , that like new * spean'd fillies , they may * soup over the fold-dikes of grace . a learned divine of that sett , at pitsligo , in his publick prayer , this last summer , said , o lord , thou' rt like a * mousie peeping out at the hole of a wall , for thou sees us but we see not thee . mr. william moncrif ( whom i named before , pag. — . ) after his sermon is summer last , at largo in fife , in the intercession of his prayer , said , o god establish and confirm thy church in scotland , and defend her from her bloody and cruel enemies popery and prelacy ; o lord prosper thy reformed churches of portugal and piedmont , and of the rest of the low countries ; and carry on thy work which is begun in ireland ; and sweet , good lord , finally begin and carry on a work in england . mr. shields preaching near dumfreis , in his prayer for k william , said , good lord bless him with a stated opposition in his heart to the antichristian church of england , and with grace to destroy all the idolatry and superstition of their foolish and foppish worship ; and bless all the people of the land with strength , zeal , and courage throughly to reform the state as well as the church , in these kingdoms ; that they may be untied in the bond of the solemn league and covenant , and purified according to that pattern in the mount , which we and our posterity are all sworn to . mr. john welsh pray'd . lord we are come hither , a pack of poor beggers of us the day , alms to the poor blind here , for god's sake , that never saw the light of the gospel ; alms to the poor deaf here , that never heard the joyful sound ; to the poor cripples that have their legs , the covenant broken by the bishops . lord pity thy poor kirk the day , poor woman , sad is she ; lord lend her a lift , and god confound that filthy bitch , that gumgal'd whore , the whore of babylon . one mr. hustone said , lord give us grace , for if theu give us not grace we shall not give thee glory , and who will * win by that , lord ? one b●rlands in gallowshiels , a blasphemous ignorant blockhead , said in his prayers before sermon , lord , when thou was electing to eternity , grant , that we have not got a wrong cast of thy hand to our souls . another time praying at jedburgh , he said , lord confound the tyrant of france , god's vengeance light on him ▪ the vengeance of god light on him , god's vengeance light on him : but if he be of the election of grace , lord save him : lord confound the antichristian crew in ireland ; indeed , lord , for the great * man time heads them , god knows we wish not his destruction , we wish him repentance of his sins , but not the rest : as for the crew of the church of england , that 's gone in to fight against them , they are as profane a crew as themselves , lord ; but thou can make one man destroy another for the interest of the people of god , and to give gods people elbow-room in the land. one who is now a head of a colledge , and is look't upon by the party as their great advocate and oracle , in a publick congregation at edenburgh , ▪ in his prayer had these words , which one that heard them , and immediately committed them to writing , shewed to me ; o lord give us , give us , good lord ; but lord , you 'll may be say to us , ye are always troubling me , what shall i give you now ? but , lord , whatever thou says , we know that thou in thy hart likes such trouble ; and now i 'll tell thee what thou should give us lord , i 'll not be greedy nor * misleard now , lord , then only give us thy self in earnest of better things . good lord , what have ye been doing all this time , where have you been this year , what good have ye done to your poor kirk in scotland , that has been so many years spurgal'd with antichrist's riding her ; she has been long lying on her back , and sadly defiled ; and many a good lift have we lent her ; o , how often have we put our shoulders to christs cause , when his own * back was at the wall : to be free with you , lord , we have done many things for thee that never enter'd in thy noddle , and yet we are content that thou take all the glory ; is not that fair and kind . it 's true , good lord , you have done * gelly well for scotland now at last , and we hope that thou hast begun , and will carry ony thy work in england , that stands * muckle in mister of a reformation ; but what have you done for ireland , lord , ah poor ireland ; ( then pointing with his finger to his nose , he said ) i true , i have nickt you there , lord. o god , thou hast bidden us pray for kings , and yet they have been always very troublesome to thy kirk , and very * fasious company ; lord , either make them good or else make us quite of their company : they say that this new king thou hast sent us , takes the sacrament kneeling , and from the hand of a bishop ; ah , that 's black , that 's fowl work ; lord deliver him from papary and prelacy , from a dutch conscience , and from the hardheartedness of the stewarts , and let us never be * trysted again with the bag and baggage of the family , the black band of bishops to trouble and lord it over thy church and heritage . good lord , send back our old king of poor scotland , restore him to his throne and dignity , to his absolute power and superemacy , from which he he hat been so long and so unjustly banished : lord , you ken what king i mean , i do not mean k. james , na forsooth , i do no mean him , i mean , lord , you ken well enough wha i mean , i mean sweet k. jesus , that 's been long kept out of this his own covenanted kingdom , by the bishops and godless act of supremacy . lord i have many more tales to tell you , and many sad complaint to make of our governors and great men , and of the malignants and dundee's men ; and many pardons to ask for a broken covenant and a backsliding ministry , but i must refer them all till you and i be at more leisure , and i will not end without that old musty prayer that they now call our lords . mr. robert kenedy , brother to the very learned and moderate hugh kenedy , the moderator of the general assembly , once praying at a conventicle at chidsdale , said , lord grant that all the kings in the world may fall down before thy son , and kiss his soles not the pope's soles , &c. no nor his stinking * panton either . mr. boyd , the famous preacher in chidsdale , finding in the forenoon , that severals of his hearers went away after the forenoon sermon , had this expression in his afternoon prayers . now lord , thou sees that many people go away from hearing thy word , but had we told them stories of robin hood or davie lindsay , they had stay'd ; and yet none of these are near so good as thy word that i preach . another praying against church government by bishops and curates , said , lord , will thou take the keys of thy own house out of the hand of those thieves and hirelings , and make them play clitter clatter upon their crowns till they cry maw again — ( he pronounced the word maw like the noise of a cat ) for thy locks have got many a wrong cast since they had the keys . about the beginning of march one prayed for a presbyterian election of members to the parliament in the city of edinburgh in these words : good god now when christ's back is at the wall , put it in the heart of the townsmen to chuse george stirling and baillif hall. another prayed , lord thou hast said , that he is worse than an insidel that provides not for his own family ; give us not reason to say this of thee lord , for we are thine own family , and yet we have been but scurvily provided for of a long time . another praying after the baptism of a child in the city of edinburgh , said , lord bless and preserve this young calf that he may grow an ox to draw in christ's plough . mr. areskine praying in the tron-church last year , said , lord have mercy on all fools and idiots , and particularly on the magistrates of edinburgh . another imprecating ( as is very ordinary with them to do ) said , lord give thy enemies the papists and the prelates a full cup of thy fury to drink ; and if they refuse to drink it off , then good lord give them * kelty . mr. john dickson praying for grace , said , lord dibble thou the kail-seed of thy grace in our hearts , and if we grow not up to good kail , lord make us good sprouts , at least . mr. linning cursing the king or france in his prayers , said , lord , curse him , confound him , and damn him , dress him , and guide him as thou didst pharaoh , senacherib , and our late king james and his father . one frazer a young fellow preaching in jedburgh , after sermon blasphemously inverted the blessing thus , the curse of the lord jesus christ , and of god the father , and the holy ghost be upon all them that hear the word and profit not by it . mr. arskine in the tron-church prayed , lord be thou in mons , mons , mons , be thou in mons , good lord , meikle need has mons of thee , lord , for now they that be confederates we hope they may be made covenanters . bring the sworn enemy of the solemn league the tyrant of france to the place whence he came , and cause his dragons shoot him in his retreat , that he may cry out with julian the apostate , now galilean thou hast overcome me . one mr. james webster was admired lately at my lord arbuthnet his zealous patron 's table for this grace before meat , out of the boundless , bankless , brimless , bottomless , shoreless ocean of thy goodness we are daily foddered , filled , feasted , fatted , and half an hours discourse to the same purpose . mr. kennedy before the late assembly in which he had the name of moderator ; said in his prayer , lord , moderation is commended to us by the king , we all know it 's a vertue that 's sometimes is useful . lord , but i cannot say that that which they call moduration is so convenient at this time for thy people and cause , for even to be free with you , good lord , i think it best to make a clean house , by sweeping them all out at the door , and casting them out to the * midden . their famous scrib rule in a prayer , not at sermon , but upon another occasion as publick , a little after the dissolution of the general assembly , expressed himself thus , o lord thou knows that christ's court the general assembly ought to protest against usurpers upon christs kingdom , but if we had known that king william would have been angry with us in earnest , and if the brethren would have followed my advice , we should have pleased the king for this time , and taken christ in our own hand * till some other opportunity . the moderator chrighton immediately after the assembly was dissolved , praying , ( amongst many other reflexions upon the king and his counsellors ) said these words , o lord thou knows how great a surprizal this is to us , we lookt upon king william at his first coming among us to have been sent in mercy for deliverance to this poor kirk , but now we see that our deliverance must come from another hand , good god grant that he be not sent to be a plague and a curse to thy kirk . hind let loose by mr. shields , pag. . i conclude this head , says he , with that form of prayer that i use for the king , o lord to whom vengeance belongeth shew thy self , lift up thy self thou judge of the earth , render a reward to the proud : lord , how long shall the wicked , how long shall the wicked triumph , shall the throne of iniquity have fellowship with thee , that frameth mischief by a law , the mighty and terrible god destroy all kings and people that put their hand to alter and destroy the house of god ; overturn , overturn , overturn this throne of tyranny , and let it be no more until he come whose right it is . these are but a few of many thousand instances that might be given of that ridiculousness , profanity and blasphemy which the scotch presbyterians daily use in their preaching and praying ; and tho strangers may think it incredible that men professing religion or reason , should thus debase and prostitute both , yet they who are unfortunately bound to converse with , and hear them frequently , cannot be but sadly sensible that all that 's here charged upon them is but too true , and that many of the worst expressions they are daily guilty of , are purposely here omitted , lest by such obscene , godless , and fulsome stuff , the ears and eyes of modest readers should be nauseated and polluted ; which if these opposers of truth and religion should deny , there are thousands in scotland of the best quality and reputation ready to attest , by their oaths and subscriptions , as shall be made appear in a d edition of this book , if the clamors of the party extort it , and very many are willing to join in this who were not long ago their great friends , and have many of their sermons and prayers in writing , which they are now willing to expose , having fully discovered the vile hypocrisie and pharasaick professions of that faction ; but this trouble we can hardly suppose that the presbyterians will put us or themselves to , because it 's not probable that they will deny what they so much glory in , viz. this extraordinary way of preaching and praying , which they think an excellency and perfection , and call it a holy familiarity with god , & a peculiar priviledg of the most refined saints . some may perhaps think this collection was publish'd meerly to render these puritans ridiculous ; but it 's plain enough to such as know them , that we have not made but found them so , we hope that our discovering their snares may prevent some mens being intangled , with them , they ▪ compass sea and land , and are fully as zealous as their predecessours to make proselytes to their party , and new gospel . now the general intent of the collectors of these notes , was that they might stand like beacons to fright unwary strangers from these rocks upon which so many have formerly made shipwrack both of faith and good conscience . alas it 's but too too evident what havock and desolation these pretended reformers have made in the church and state , gods name , honour and worship is profan'd , the gospel exposed to the scorn and contempt of its enemies , the more modest and honest heathens and turks ; the flood-gates of impiety and atheism are set open , the foundations of all true piety or policy are overturned , and all regard to things either sacred or civil quite destroyed by these , who as the royal martyr * speaks , seeking to gain reputation with the vulgar , for their extraordinary parts and piety , must needs undo whatever was formerly setled , never so well and wisely . i wish ( as the same royal author did ) that their repentance may be their only punishment , that seeing the mischiefs which the disuse of publick liturgies hath already produced , they may restore that credit , use and reverence to them , which by the ancient churches were given to set forms of sound and wholsome words . * and thou , o lord , which art the same god , blessed for ever , whose mercies are full of variety ▪ and yet of constancy ; thou deniest us not a new and fresh sense of our old and daily wants , nor despisest renewed affections joined to constant expressions : let us not want the benefit of thy churches united and well-advised devotions . keep men in that pious moderation of their judgments in matters of religion , that their ignorance may not offend others , not their opinion of their own abilities tempt them to deprive others of what they may lawfully and devountly use to help their infirmities . and since the advantage of error consists in novelty and variety , as truth 's in unity and constancy , suffer not thy church to be pestred with erros , and deformed with undecencies in thy service , under the pretence of variety and novelty 〈◊〉 nor to be deprived of truth , unity and order , under this fallacy , that constancy is the cause of formality . lord keep us from formal hypocrisie in our hearts , and then we know that praying to thee , or praising of thee ( with david and other holy men ) in the same forms cannot hurt us . evermore defend and deliver thy church from the effects of blind zeal and over-bold devotion . amen . finis . notes, typically marginal, from the original text notes for div a -e me was but last year sent to agent their affairs at court. * though mr. rule . who defends the new gospellers by denying their prints , and by palpable vntruths , seems to disown this in his second vindication of his kirk . yet much honester presbyterians affirm it , and glory in it . vid. covenants with acknowledgment of sins and engagement to duties , renewed at lesmahago . . et hind let loose . † a person who was well educated , and justly esteemed at st. andrew's vniversity . † that is in english some other fish to fry . * charity it self cannot put a better construction on so foul an action . * the name of a ridiculous and rebellious book emitted by them in k. charles the second's time . notes for div a -e * tear. notes of printed sermons before the parliament . * spaldin's discourse to parliament . ‖ the hill on which they first drew up their army against k. ch. . * such the scoth phanaticks are indeed . * the glorious days of the covenant . * that is true blue presbytery . * herle 's tripus . † three notable rebellions raised by the presbyterians against k. charles , the second . * mr. rule denies this in his late book , altho' himself and every man acquainted : with the doctrine and practice of the kirk , knows it to be very true . * compare this with making presbytery the foundation of the present civil government , without which he says it cannot subsist . second vindication , pag. . at the end . † easter , christmas , shrove-tuesday . * mr. rule upon the matter affirms the same second vindic . p. . * compare this with the late assembly's refusing , at the king's desire , to admit of any of the episcopal clergy with them into the exercise of the ministry . compare this with the presbyterians now denying the power to the king of dissolving the assembly . * vpon this consideration the late assembly refused at k. w.'s desire , to receive the episcopal party into any terms of peace or communion . * all that are not true covenanters . * taxes . * alsop and other london pesbyterians address to k. j. * shields chaplain to my lord angus's regiment , one of their famous authors and preachers . * that was no doubt in the peaceful and godly days of the holy covenant : but how seem'd the devil to be bound then ? why , it was after the new gospel way , he was bound in the chains of blood , murther , and rebellion ; being surfeited with those sacrifices , he seemed to lay himself down to rest , leaving all his drudgery upon earth to be performed by his covenanted agents . * the presbyterians indeed ordinarily prevent the king 's putting forth his hand against them , by assaulting him first . * the great design of the new gospel to decry passive obedience , and to blaspheme the church of england . * the english clergy , who scruple to swear , shew , that they can patiently suffer , and therefore are not concerned at what presbyterians threaten ; the devil can go no farther than his chain reaches . * and so do all the new gospellers . * by the same argument , the protestant religion must be antihumane in france , italy and spain ; and the christian too in all the grand seignior's vast dominions . * every thing that 's not agreeable to the new gospel must be slavish , nonsensical , and damnable . * loved and honoured by all but presbyterians . * and yet they own the same religion with us pag. . l . * the authority of their assemblies above that of king and parliament . * well ranted rule . * preface parag. . at the end , and p. . &c. * this is the civil style that he promised to exceed in , pref. par . . * where in the sense of the law the king never dies . * 't is no new thing for presbyterians to think power a sufficient call to act illegally . * as mr. rule himself did . * just like the roman catholick church , an vniversal particular . pag. . * witness their many covenants , and engagements to that purpose . * rule 's d vindication of the kirk . * even tho' it be solidly refuted by a sciolist . * vid rules d . vindication , pag. . & . * honestly come by . * a sham . * rent . * strange . * frown . * hugg . * get. * dish . * accounts . * rent . * spilt . † goods . * engage . * bankrupt debters . * yearn . * noise * ill manner'd . * foolish song . * sculk ▪ * give him credite . * empty . * a box. * sack full of grains * streets . * table ●ead . * husband . * rent . * toped over . * in the hand of a notary . * fondled darling . * foolish child . * accounts . * longing . * higle . * pampered . * breding . * over and above . * put to auction . * pag. . notes for div a -e * distaff . * beke . * large dish . * great . * hood . * trip. * knew not . * a course . * nasty . * pulled and haled . * clutches ▪ * sound bang . * kill . * christmass . * gay . † smock . * foolish wench . * hen-peckt men . * beats . * dwarfie . * rifle a magpies-nest . * pettish . † old kindness . † wait not . * intreating . ‖ thin dung of young children . † such . † hold. † two english quarts . * english pint. † haste . * childrens toyes and rattles . * to flout . † know. ‡ deep dish . † a strong porrage . * breeches . † little children . * pu●l . † too familiar . † child . † neat or cattle . † low. * whisper . ‖ letters of arrestment . † absconding . * nesty . † absconding * two-pence half-penny . † all 's not well . * mischief doing . † thin dung. * christmass . † hold. * wooden cups . † two wombs . † piece of money . * the name of a great river which washes the walls of that city . * trifles . * raise on action before the judges , and arrest him . * stark mad . * tinkar . notes for div a -e * dunghils . * smoke . * brains . * pruins . * weaned . * jump * little mouse . * gain . * king james was then in ireland . * ill mannered . * when he could not stand without a supporter . * pretty . * much in need . * troublesome . * encountered . * slipper . * another cup full of it . * dunghill . * run a tick with him . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the ordinance against the common-prayer-book . * king ch. his most pious and pertinent prayer . the primitive christian justified and jack presbyter reproved, or, a scripture demonstration, that to be innocent and persecuted is more eligible than to be prosperously wicked delivered in a sermon in the abby-church of bath by william goulde. gould, william, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[ ], p. printed for r. royston, london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- job xxxvi, -- sermons. presbyterianism -- controversial literature. sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion the primitive christian justified , and jack presbyter reproved ; or , a scripture demonstration , that to be innocent and persecuted , is more eligible than to be prosperously wicked . delivered in a sermon in the abby-church of bath . by william govlde . no flames of civil dissentions are more dangerous , than those which make religious pretentions , grounds of factions . k. charles the first . london , printed for r. royston bookseller to the king 's most sacred majesty . . to the reader . this discourse following had never seen the light , if jack presbyter would have permitted the author to be quiet ; the principle here defended is a plain truth , justified by our saviour's life , that an afflicted , is more eligible than a sinful state , which i presume was sound primitive doctrine , and will be always so esteemed by the regular protestant : notwithstanding it gave great distast to the presbyterian brotherhood . one gentleman would have had me whipt for saying it was irrational and irreligious to commit a sin that good might come thereof . another told me i forgot to preach jesus christ and him crucified ; and yet ( if i mistake not ) he was a man of sorrows , and acquainted with grief , yet knew no sin , niether was guile found in his mouth . a third zeal-drunk monseur complimented me in the queens bath , that mr. topham ( a serjeant at arms , i think ) was my very good friend , and desired a copy of what i delivered , and that if i had any service to him , he would effectually present it ; my answer was very sharp , and being publickly known abroad , needs not now be repeated . hang the rascal , said a fourth , he preached for a cardinals cap at the coming in of the pope ; by which you may guess what will become of william goulde , if these gentlemen once give law to the church and state. but i have however printed it , to shew i dare be honest , and will not be huft out of my integrity by noise and tumult , for i have learned to fear him who can cast body and soul into eternal torment , more than a speaker , or a pope , or the reprimand of either or both . in this discourse i affirm and will prove it , that by the laws of god , by the principles of the true protestant religion , publiquely professed in the church of england , the bill against the duke of york is not to be justified , and my reason is grounded in the text , it is not lawful to chuse sin to avoid being persecuted ; and that bill which renders a man dead in law for want of grace , will bring more confusion unto a state than it pretends to avoid , and approaches too near the doctrine of the conclave , of the popes power in disposing the kingdoms of an heretique . i declare my self as free from popery , as any zealot of the kirk , and in two great points , the regall and episcopal government , i have a greater value for these than any presbyterian or independent either rigid or moderate . he that shall consider how the jesuitical party in the conventicle of trent , undermined the power of king and bishop to give the jurisdiction of both to their lord god the pope , and compare it with the practices of the covenanting presbyter against prince and bishop , to make them both truckle under the lay-elder-government , will think it unreasonable to excuse these later , whilst the others are subject to the penalties of the act of the th . of queen elizabeth . if jack-presbyter think any injury done him , i hope the two following arguments will clear me from his charge in all moderate mens judgment . first , the votes of non-addresses to , or receiving any messages from the late martyr'd monarch , was certainly cozen-german ( if not more nearly related ) to the bull of pope pius against queen elizabeth , be it remembred that those votes were never recalled , till the king was under the armed power of the independent . secondly , the bill against bishops root and branch , solemnly attending upon the league and covenant , was as much prejudicial to the episcopal government of the church of england , as any thing said or acted against that ancient order , by any jesuit papists in the council aforesaid . of these two arguments ( if the reader dares be honest and candid ) he is left to be the judge between the presbyterian brotherhood and william goulde . job xxxvi . . verse . regard not iniquity ; for this thou hast chosen rather than affliction . to have the favour to receive commands , and the meekness to obey them , is the satisfaction of angels : and it is hence concluded by gerson ( the late learned chancellor of paris ) that if an angel were to set out himself in lustre and triumph in a magnificat , it would be rather in the blessed virgins stile as a servant of god , than a prince of so many myriads of subjects : would the scripture allow me that kind of idolatry , the binding my faith or obedience to any one infallible earthly judge or prince , were it reconcileable to my creed , it would be certainly with my interest to get into that posture of obedience ; yet we find subjection so hard a lesson to the sons of men , that neither wrath nor conscience can prevail with us to obey god , ( or for his sake ) to submit to our lawful superiours : this is so well understood by wise princes and states , that they have invented new ways to entertain busie and active spirits , to keep them from tampering with their publique laws and constitutions . the body of a flea or an ant , will afford a vertuoso many choice observations , demonstrating problems , solving phaenomena's and drawing schemes and diagrams , may divert your busie mercurial witts , from making new ideas and platforms for churches and kingdoms : the ground of which aversness is the want of a right understanding of that great principle of our christian religion , the going the high-way of the cross to the kingdom of heaven ; and hence it comes that christianity is scandalized by recusants , popish and puritan , who prefer rebellion before martyrdom , and so are lyable to elihu's reprehension for chusing iniquity rather than affliction . i shall summ up the substance of the whole text into one plain and genuine observation , that sin is neither eligible in its self , nor to be chosen to avoid the suffering of persecution . sin i say cannot ( properly taken ) be the object of a rational mans , or true christians choice ; first , if considered in its self or consequences ; secondly , if we look on sin as opposite to gods essence and attributes ; thirdly , if we consider it as the transgression of gods laws ; fourthly , as destructive to our own souls ; fifthly , as the original of all the distempers of our bodies ; and sixthly , as the occasion of death in all kinds , temporal , spiritual , and eternal , as divines distinguish according to the scriptures ; lastly , ( which includes the second branch of the thesis , ) it cannot be the object of a rational choice as put in the ballance with the greatest pressures , afflictions and difficulties . none can deny ( considering the present juncture of affairs ) but that i have pitched on a seasonable subject of discourse , and ( if you will pardon my hasty conceptions ) i resolve to speak what is very plain , innocent , and honest ; consonant with the primitive rule of reforming , and preservng churches recommended by christ and his apostles , and their immediate and best successors . first , sin is not the object of a rational man's choice considered either in its self or consequences . . not with respect to its self , for it is de numero ineligibilium ( as the schools speak . ) there is no form nor beauty in it that we should desire it : election is the act of the will , whose adequate object is good ; and so sin , which is malum in se , evil in its self , cannot be properly said to be elected : hence it comes to pass that such who have not their senses exercised to discern between good and evil , chuse sin by a mistake , thinking it to be good , putting light for darkness and darkness for light ( isaiah . . ) thus saint paul ( rather saul ) before he was converted , verily thought with himself , that he ought to doe many things against jesus of nazareth ; and christ tells his disciples , that some that kill'd them by a mistaken zeal , should think they did an acceptable service unto god : thus iniquity in practice passeth for duty , and error in opinion for truth , and evil is chosen sub ratione boni , not for its own sake , but under the notion of being at least seemingly good . others chuse sin that good may come thereof , that god may have glory or themselves advantage by it : this was objected against st. paul and his doctrine , which in great disdain he rejected , not as we are slanderously reported , and as some affirm that we say , let us doe evil , that good may come : whose damnation is just . ( rom. . . ) others chuse evil , to escape danger by it , elect the evil of sin to avoid thereby the evil of punishment ; so demas resolving to sleep in a whole skin and not to be persecuted for christs sake , forsook st. paul and imbraced the present world : now in all these three respects , whether sin be chosen under the notion of good , by a mistake , or that good may come thereof , or that danger be escaped by it ; each of these single , and much more united , are a clear demonstration that sin is not eligible for its self . sin indeed is the worst of any thing that is enemy to god or man , it is very much worse than hell , not only as its cause or parent , but considered in its self ; for hell is good for something , even to glorifie god's justice , but sin serves only to abuse his grace and goodness ; hell was of god's making , sin of the devil 's ; nay god made hell as well to terrifie men from coming there , as to punish the willful intruders into that place of torments : and hence the chief end of christs taking our flesh , was to save us from our sins , ( our worst kind of enemies : ) hence in scripture when god is said to be angry to the highest pitch , the stile runs thus ; i will give him up that is filthy , to be filthy still ; i will choose your delusions , give them over to their iniquities ; so that were there no hell , 't were in this sense a kind of damnation to be sinners : of all sorts of punishments sin it self is the greatest , and so not the proper object in its self of a rational mans , or true christians choice . secondly , as sin is not to be chosen in and for its self , so neither with respect tothe consequences thereof . the first and most immediate fruit of sin is ignorance , man was first tempted by the promise of knowledge , and fell into darkness by believing the devil holding forth his new lights ; adam and eve knew what was good before the devil promised them the knowledge of evil , and had they not imbraced this temptation they had continued in their happiness : this knowledge of evil was the introduction of ignorance , the understanding being baffled , the will became foolish , and both conspired to ruine each other ; for the will beginning to love sin , the understanding was set on work to commend and advance it , and so became both factious in approving their new miserable purchase : for ever since adam and eve yielded to the tempter , who told them they should be as gods in knowledge , man hath a double disadvantage ; for the devil is hence grown more quick-sighted to abuse us , and we the more blind by his opening of our eyes , as is sufficiently manifest by the prevalence of atheism , and idolatry in the world , than which nothing can be more ridiculous , occasioned originally by the fall of our first parents from their native paradise . a second effect of sin , is shame , which is an immediate consequence of all sort of wickedness , what fruit had you then in those things whereof ye are now ashamed ? rom. . . we see the truth of this by a too sad experience , what arguments , what preaching , what necessity can perswade men to confess their sins , how do men chuse to involve sin in excuses and denials , in the clouds of lying and the white linnen of hypocrisie , to shew that a mans spirit is amazed and his face confounded when he is dressed of so shameful disease ? it was the unhappy patrimony which our first ancestors bequeathed us , first to sin , and then to be ashamed of our selves and actions ; the woman which thou gavest me , said adam , charging his sin upon god ; the serpent beguiling me , said eve , imputing it to the devil , both betraying the nakedness of their souls , as well as bodies , and proportionably making aprons of excuses as well as leaves : and you may read the character of the parents in the childrens foreheads , for shame makes us as backward to reveal our sins as we are forward to confess our sicknesses , and less desirous to trust god with the diseases of our souls , than the physician with those of our bodies . none will own sin amongst all its acquaintance . if a man pursue vengeance he will christen it justice ; he that hates another mans person pretends enmity to his sins , and the theft of rachell shelters its self under the modesty of her sex , genesis . , . he that designs to play the devil , first personates the saint , and rebells call themselves the people of the lord ; thus sacriledge and schism are a godly thorough reformation ; popular fury is zeal ; obstinacy against laws , tenderness of conscience ; treason and nonsence , praying by the spirit ; to dye in rebellion , a glorious martyrdom ; and the madness of the commons against the king and the priests , is courage in the cause of the lord jesus christ ; oppression of our brethren subjects , calls its self a high court of justice ; and such as seize our estates , were the keepers of our liberties ; and doctors , elders and deacons , the only sceptre of christ ; and ( to avoid arbitrary government ) we kneel at the bar of our fellow-subjects , and are imprison'd for new unheard of crimes , to preserve our properties and privileges : a clear argument that sin dares not appear in its own colours , and that shame is its never failing consequence , and so ineligible in both respects . absalon's rebellion was covered over with a fit of devotion ; one herod murthers with worshipping the blessed babe , and another herod strikes off the baptists head , to avoid being perjur'd ; saul excused his sin by bringing it to the altar , and the worst of men ( incarnate devils ) of whom st. paul speaks , timoth. . chap. from the . to the . ver . had a form of godliness . now were sin an eligible thing , the proper object of a rational choyce , what need were there of excuses or denials , after the commission of any wickedness , or giving it glorious , or borrowed titles to cover its deformities ? and so sin is not to be chosen , either for its self , or with respect to its immediate fruits or consequences . thirdly , sin is not the object of a rational mans , or true christians choice , because every way opposite to all gods glorious attributes , and his very being and essence : if we consider gods sovereignty , sin is rebellion ; if his justice , it is iniquity ; if his goodness , sin is unkindness ; if god's holiness and pureness , sin is defilement : consider god's holiness as a rule , sin is a transgression ; if as an excellency , sin is deformity : thus it is contrary to the whole nature of god , and strikes at his attributes and essence . as god is every way in himself good , so sin is evil in its self , and good in no respect ; and as god is to be loved for himself , because the chiefest good , so sin is to hated for it self . the holy ghost could not call it by a worse name than its self , as rom. . . sin that it might appear sin , and sin by the commandment appeared exceeding sinful . again , god is the great reward of himself , and sin the punishment of its self , ( dyametrically opposite . ) we are hereby enemies to god , coloss . . haters of god , rom. . . sin is contrary to the glory of god essential , and manifestative ; it denies the glory due to god , rom. . . titus . . despiseth and reproacheth his glory , and misimployes it , by giving it to men , to our selves , or to the devil , ( as they who told our saviour that he cast out devils by belzeebub . ) sin wrongs god in his very nature and being , as psal . . . every sinner wisheth there were no god , and saith it in his heart ( as david observeth . ) upon each of these heads i might insist very largely , but to avoid trespassing on your patience , i pass to the following particulars . fourthly , sin is the transgression of god's laws , and so not the object of a christians choice : in the law there is a rectitude , every thing in god's commands is just , and right , sin is crookendness : the law teacheth wisdom , sin is folly , and the wicked man a fool , and both in scripture ( and very frequent in the proverbs ) made convertible terms : god's commands are pure , sin is filthiness , rom. . . there is liberty in the law , james . . sin is a bondage , timothy . . the keeping of the law brings a reward , but sin shame and death , rom. . , . but that which aggravates the sinfulness of sin upon this account is , that it is the transgression of such laws as are not grievous . . laws reasonable and suitable to our nature , and advantageous to our interest ; . such laws as the author of which hath given us sufficient power and strength ( if not wanting to our selves ) for the performance ; . such laws by obedience to which we arrive at an eternity of happiness . . the laws of god ( of which sin is a transgression ) are reasonable , suitable to our nature , and advantageous to our interest ; he hath shewed thee o man , what is good , and what doth the lord thy god require of thee , but to doe justice , and love mercy , and walk humbly with thy god ? this is the summ of the natural law , that we behave our selves reverently and obediently to the divine majesty , and justly and charitably towards men ; and for the better discharge of both , to govern our selves in sensual delights with temperance and moderation ; and what is there grievous in all this ? that we inwardly reverence and love god , and express it by external worship and our readiness to obey his will revealed , testifie our dependance on him in all dangers and wants , by offering up to him our constant prayers and supplications , and acknowledge our obligations by continual praises and thanksgivings for all his mercies ; to entertain of god no unworthy thoughts , nor give to others that honour and reverence , which is only sutable to his excellence and perfections , carefully to avoid the prophanation of his name , and take heed of the neglect and contempt of his worship , or any thing belonging to it ; this is the first part of natural religion , the generals of those duties which every mans reason tells him he owes to god ; and here thus far there is nothing commanded but what agrees very well with the reason of mankind . as for the six last precepts of the decalogue relating to the good order and government of our selves , with respect to our selves , equals , inferiours or superiours ; these are such laws as tend to our own peace , and the happiness of humane socieites , and as expounded in christ's sermon on the mount , nothing more can be devised for the welfare of mankind , by sweetning their spirits , and allaying their passions and animosities . . the author of those laws ( of which sin is the transgression ) hath not left us destitute of strength or power for performance ; 't is true , we have contracted a great deal of weakness by our wilful degeneracy from goodness , but that grace which the gospel offers to us for our assistance , is sufficient for us ; greater is he that is in us , than he that is in the world , john . . and if so , then it clearly followeth , that such as apply themselves seriously to religion , and yield themselves tractable to good motions , will find the spirit of god more ready and active for their incouragement , than the devil to pull them back ; unless we think god hath given a greater power and a larger commission to the devil to doe us mischief , than to his holy spirit and his holy angels to doe us good , which were blasphemy to assert , and the calling in question the goodness of god. some say we cannot keep the commandments , and its true , of our selves ( as of our selves ) we are not able to think a good thought , much less to doe a good work . ( as of our selves . note that ) for the same apostle saith , i can doe all things through christ that strengtheneth me , and these two must be reconciled , we cannot , and we can keep the commandments ; that is , we cannot of our selves , but we can , through christ that strengthens us , and whose grace is never wanting to us , unless we are wanting to our selves : to say we cannot keep the commandments without adding saint paul's comment ( as of our selves ) i look upon as a crude position , incourageing idleness , for god inquestionably offers us an assistance equall to the difficulty of his commands , or else st. john was in an error , ( which may not be supposed ) when he tells us that his commandments are not grievous , ( john . . ) and grievous they must be , if gods grace ( we being weak of our selves ) be not sufficient for the performance in such evangelical measures and degrees as god expects from us . i can doe all things through christ that strengthens me , philip. . . observe here three things , . the strength of christ is the original and fountain of all ours , . the strength of a christian , derived from christ , hath a kind of omnipotence , sufficient for the whole duty of christians , ( it can doe all things . ) . the strength and power thus bestowed , is the work of a christian , ( the man strengthened by christ ) i can doe all things : i paul can ( through christs strength , and assisted by grace ) keep the commandments in the gospel sense . if this be not the apostles meaning , i must even go to school again to understand english . through god who strengthens us , we are able to perform what he is able to injoyn ; we can suffer by his patience , what in his wisdom he can inslict ; chuse , by his direction what in his goodness he can propose . in short , we can believe his promises and doe his will ; we can resist his enemy and drink his cup ; but by his wisdom , and by his grace , by his power , and by his patience ; and if arminius say more than this , or calvin less , with submission to better judgments , the middle way between both extreams , is certainly the safest , and proves god's commands , the only measure of our obedience , not to be grievous ; and consequentially to chuse sin , which is the transgression of such just and reasonable laws , must be irrational and irreligious . , that law of which sin is the trangression , is such a law by obedience to which we attain ( through christ ) eternal happiness ; and well did david speak upon this account , thy commands , o god , are righteous , and in keeping of them there is great reward , psal . . . an exceeding eternal weight of glory , such as eye hath not seen , nor ear heard , nor hath entred into the heart of man to conceive , ( as st. paul speaks ) a happiness that doth silence invention , non-plus hyperbolies , exceeds all our conceptions , and imaginations , and the oratory of men , or angels . now to chuse sin , which is the transgression of such laws as are suitable to our natures , advantageous both to our temporal and eternal interest ; laws , holy , good and just in themselves , and not grievous to us ; to chuse sin , which is opposite to such laws as these , is the greatest folly and madness , we hereby degrade our selves from our very essences , and bid defiance to our understanding ( the candle of the lord in our own breasts . ) fifthly , as sin is not eligible for its self or consequences , not with respect to gods attributes and essence , nor with reference to his laws , so not the object of a rational choice , because it is destructive to our own souls ; as . to the purity of the soul , ( sin takes away its beauty . ) . to its dignity , ( so sin casts down the soul from its excellency . ) . to the souls liberty ( sin makes it a captive . ) . to the strength of the soul , ezek. . . impotens libido , ( sin makes us weak , and impotent . ) . to the peace of the soul , ( ubi peccatum ibi procella , ) there is no peace ( saith my god ) to the wicked ; and lastly , to the safety and life of the soul , ( thessal . . . ) there are known topical heads which may be inlarged upon in your private meditations . sin is expoliatio gratuitorum , ( say the schools ) a stripping of the soul of all those supernatural excellencies that god gave men when created after his own image ; and 't is vulneratio naturalium , sin wounds the soul as to its naturals and morals , as well as spirituals . in short , sin is the disease of our souls , and no rational man that knows what health is , will chuse a sickness , and be in love with a disease : sin is as destructive of the souls health , beauty and safety , as distemper'd humours defect in any member , solution of parts , or dislocation of a joint can be to the body : an ignorant mind is equivalent to a blind eye ; a will disabled worse than a lame hand ; and vile affections more ugly than deformed members ; an evil conscience is more afflictive than a cancer in the breast ; pining envy , more vexatious than the knawing of our stomachs ; the furies of lust , rage and intemperance , are as unnatural distempers , as feverish heats , and the insatiable desire after worldly wealth ; and greatness is an hydropique thirst ; and hence in scripture the sicknesses and diseases of our bodies , are used to represent those of our souls , which he that attentively reads and meditates on , will furnish himself with many instances of great usefulness and advantage : our first parents got this disease by eating of an apple which the devil had poysoned , and infected all their posterity with the venom of it ; adam fell in paradise , and all his off-spring are mephiboseth's line from their mothers womb. sin now runs in a blood , and flies higher and higher instead of abating its first vigour , 't is morbus epacmasticus , epidemicus & contagiousus ; as symptoms still heighten , it is a catching and contagious disease seizing upon those that come near such as are infected with it , flee from sin ( ecclesiasticus . . ) as from the face of a serpent , for if thou comest near , it will bite thee , the teeth thereof are as the teeth of a lyon slaying the sons of men ; this was the poyson that lay under the teeth of the old serpent the devil , when he bit our first parents : nay sin is ( morbus compositus ) so complicated a disease , that all other diseases are indeed but the symptomes of this : which brings me to the sixth particular , that sin is not only the souls sickness , but the sourse and fountain of all the maladies and distempers that happen to our bodies , and so an enemy to body and soul at once ; and as so , not the proper object of our election or choice : hast thou a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? does thy head ake ? 't is sin , it may be , pride , or self-conceit have distended the membranes of thy brain . hast thou an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? are thine eyes inflamed ? sin is the cause thereof ; perhaps thou hast been too vain , in gadding after sinful objects . hast thou an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? — is thy speech taken from thee ? 't is sin hath struck thee dumb ; perhaps thy hearkning after lies , prophane , idle and libidinous discourses . hast thou an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? do thy loines chasten thee in the night season ? sin is the occasion ; perhaps thou hast given thy youth and thy strength unto strange women . hast thou a volvulus intestinorum , a miserere mei , and forc'd to cry out , oh my bowels , my bowels , ( as 't is exprest jer. . . ) 't is sin , perhaps thy gluttony , ryot , and debaucheries . hast thou a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? — is thy body turned black and sallow , and thy beauty faded ? 't is probably occasioned by a too great delight and content in admiring the excellency of thy frail complexion . hast thou a paralysis ? is the use of thy limbs taken from thee ? 't is sin is the cause ; perhaps thy hands have been shut to the poor , or thy feet swift to shed blood , or to walk in the paths of ungodliness . sin therefore is not the object of a rational man's choice , because it is the souls sickness and the sourse of all bodily distempers and diseases . seventhly , sin is not a sit object to be elected , because it is the unhappy parent of temporal , spiritual and eternal death . by sin , death entred into the world , rom. . . death is the child of sin , not of nature ; nay , it destroys our souls as well as our bodies , the soul that sinneth shall dye ; the death of nature and the death of grace , sin occasion'd both ; and not only so , but the death that never dies is sins wages ; 't is sin keeps in the fire of hell to all eternity , that lays on those everlasting torments prepared for the devil and his angels ; 't is sin that not only feeds the worm with our bodies , but the never-dying worm with our souls likewise ; it kindles the slames of lust here in our hearts , and blows the coals in hell to torment both our bodies and souls to eternal ages ; and who can dwell with everlasting burnings ? lastly , sin is not the object of a rational man , or good christians choice , if put in the ballance with afflictions , and that is the last branch of the thesis , which i laid down at the beginning of my discourse , occasioned by elihu's reprehension of job , under the notion of chusing wickedness rather than sufferings , and this i shall demonstrate briefly and plainly , and make application to our selves . my position is this , without any equivocation ; it is the property of a good man to chuse the greatest affliction before the least sin , or there is more evil in one sin , than in all whatsoever suffering . this appears in ten particulars , . sin separates from god , but affliction not . . affliction is not , sin is evil in its self . . a sinful state cannot , but an afflicted may consist with the love of god. . the evil of suffering is but momentany , of sin everlasting . . we are called to suffering , commanded by christ to take up our cross , and to follow him , but not called to sin . . the end of suffering is glory , of sin shame . . by suffering we lose some outward good , by sin the soul . . suffering speaks our conformity to christ , sin to the devils . . god is the author of affliction , not of sin ; lastly , afflictions may be good if sanctified to us , but not sins . i shall not observe a strict order , as to every one of these heads , but single out the chiefest and most useful for a mixt audience . . to chuse affliction is a hard choice , for affliction is not good in its self , but however it may be useful to us ; happy is the man that endureth temptations , and chastnings , the scripture speaks in many places ; but happy is the man that commits iniquity , hath not the patronage of one single text : david could say upon tryal , psal . . . it is good for me that i have been afflicted , that i might learn thy statutes ; but he never said , it is good for me that i have sinned , unlearned thy precepts , or broke thy commandments : david pleased himself in being afflicted , but not in thinking he had sinned , as is visible enough in his seven penitential psalms ; and particularly if we compare the sam. . chap. . ver . with psalm . we shall find david reckoning his sins . as the , , . greatest punishment in all the world ; david did not first pray , that his house might be delivered from the fury of the sword , or that his wives might not be violated before his face , his children might not be rebells ; the good man passed by these things as temporal and trivial punishments , but he cries upon his sins , his sins , his sins , three times in a breath , psal . . . as so many haunting devils that disturbed his rest . when paul , of a persecutor , became a persecuted apostle , and was delivered from his sins , he was immediately so ravished with the love of his deliverer , and the joy of his deliverance , that he cared not to be delivered from any misery besides ; he even gloried in tribulation , as very useful both to exercise and feed his patience , as rom. . . acts . . he was ready , not to be bound only , but dye for the lord jesus . sickness and plunder , banishment and bonds , and every kind of persecution , are heavy burthens to the flesh , but light , being wighed in the ballance with the pressures and miseries of sin and wickedness ; when god the father of spirits afflicts his sons and daughters , he doth it that they may be partakers of his holiness , as heb. . , . but sin is the sting of all afflictions , 't is the suffering as evil doers that keeps men from being martyrs , but they are happy who suffer in a good cause , for even hereunto are ye called , because christ also suffered for us , leaving us an example that we should tread in his steps who did no sin , neither was guile found in his lips . moses well understood himself when he chose rather to be afflicted with the people of god , than enjoy the pleasures of sin for a season , heb. . . so the old martyrs , will you have a prison , or deny your saviour and your lord ? will you burn in this fire , or commit that idolatrous act ? will you dye by a halter , or forsake the faith ? oh , say they , give us prisons , fires , axes , gibbets , wheels , lyons , all the torments invented by men or devils , rather than we will comply with sin and wickedness . this is a point necessary in all , but especially these times , wherein men boast of a zeal for god , but not according to knowledge ; and seek to avoid future possible afflictions by present unlawful actions : as in the duke of york's case , no man that understands the scriptures , and will not suffer his reason by passion to be ecclipsed , can believe it lawful by gods laws , to bar any man of his right of succession to a crown ( of all temporal rights , the greatest ) to avoid future probable inconveniences , in sacred and civil administrations ; nor do i believe that any the framers of this bill would think it a piece of justice to have their children ( or in default of issue ) their brethren in the flesh , thus debar'd of their rights , for different modes of worship from what is now legally established . that which is simply evil , may not for any good be done ; ( the case we are now upon ) if saint paul , or the holy ghost ( speaking by him ) understood the christian religion , 't is not lawful to tell an officious lye for the glory of god , as job . . will ye speak wickedly for god ? or talk deceitfully for him ? if not for the glory of god , then not for an inferiour end , not for the saving of a life , or the peace of a state. nay , ( as anselm , austin , and others observe ) we should rather hazard the salvation of mankind than commit a sin to save it : if st. paul say true , ( and 't is hard to say he does not ) damnation is due to such as do a present evil , upon the prospect of a future good , rom. . . suppose there were presidents to justifie a bill of this nature by the laws of england , shall humane laws evacuate the laws of god ? how often hath jack-presbyter ( the framer of that bill ) pleaded that god must be obeyed rather than man , &c. let him stand to his own argument , or give a reason for the why not ? 't is strange to me , that men calling themselves protestants — can be guilty of such votes as these , which are disowned by the true protestant religion by law established in this best of reformed churches . i am neither papist nor popishly affected , but i assert a true protestant principle founded on holy writ , that sin is not to be elected if there be no other expedient left to avoid being persecuted : as for the distinction which some make , that we may not do evil that good may come , that is not for a private good end , but we may for a publique benefit ; i have not so learned christ , i thank god , and i desie the jesuitical , and presbyterian brotherhood , to give me one scripture text , or any one sound reason to justifie that distinction aforesaid ; and till that be done , let the lawful successor be zealot for the interest either of kirk , or conclave ; as i will not reade mass , nor swallow the covenant , so i will not rebell against the ordinance of god , but leave god to govern his own world , who restrains the spirit of princes , and is wonderful among the kings of the earth . god , who turns the hearts of kings as the rivers of water , as it pleaseth himself : the god who remembers mercy in his wrath , and punisheth less than our sins deserved ; and this was the judgment and practice of the saints and churches apostolically primitive . a parisian masacre , a guiscan league , a powder treason , a covenant reformation , a spanish inquisition house , and an english high court of justice , the fighting for reformation , and bidding defiance to heaven , by whom kings reign ; these are abominations so scandalous and antichristian , as do non-plus hyperbolies , and silence invention ; and next to these there is scarce any thing more criminal than the equally sinful and ridiculous bill against the succession of his royal highness , ( in case he survive the king ) to the crown and sceptre of this nation . i wish the king may out-live his brother , and put a period to this question ; but i believe the framers of that bill had a farther design than the dukes person , and am clearly of opinion , that there is both a popish plot , and a presbyterian one at this time against the church , or the king , or both in conjunction , and hath been more or less so , ever since the reformation ; and i am heartily sorry , that since papists and presbyterians call themselves christians , that by their seditious principles and actions , they should rather seem proselytes to mahomet , ( the victorious ) than to the humble , innocent and persecuted jesus ; and yet that the latter saints should be so far insensible of this , as to call all that will not concur with them in their actions , tantyvies , and tories , and french pensioners , is very insolently ridiculous . . afflictions are the exercises of our graces , as faith , patience , humility , and charity , in which christ in his life ( who was a man of sorrows and acquainted with griefs ) was pleased to be exemplary to us , and we should and ought to look up to this jesus who endured the cross , &c. heb. . . 't is an excellent expression of charles the martyr to his son , ( our sovereign ) this advantage you have above other princes , that you have begun , and now spent some years in the experience of troubles , and exercise of patience , wherein piety , and all vertues are commonly better planted to a thriving , as trees set in winter , than in the warmth and serenity of times : he gives instance in david and rehoboam , the one prepared by many afflictions for a flourishing kingdom , the other unsoftned by the unparallel'd prosperity of the court of solomon ; and this is indeed the great advantage of afflictions above earthly greatness , that this last makes us proud , and insolent , and to say , who is the lord ? and by the other our graces are exercised and increased ; ye have heard of the patience of job , saith st. james , but we had never heard of any such thing but for his afflictions , and we have heard of job , saith , though he kill me , yet will i trust in him ; but this was the fruit of his patience in suffering . st. stephen's charity had never been upon record for our imitation , but for his persecution . had the old army of martyrs took up arms against their emperors ( being heathens ) instead of being patient , and charitable , and humble , and meek , like men that understood christ's religion , they had neither been presidents to us , nor found for themselves a place in heaven . the assaults of affliction may be terrible , like sampson's lyon , but they yield much sweetness to those , who can encounter , and overcome ; who know how to out-live the witherings of their gourds , without discontent or peevishness whilst they may yet converse with god , as the royal martyr charles the first , rarely expresseth it . . afflictions wean us from the world , and bring us nearer to god , and sin makes us earthly minded , and makes a separation between god and us : the sufferings of the saints are the summ of christian philosophy , they are sent to wean us from the vanities and affections of this world , and create in us strong desires after heaven , whilst god here treates us rudely , that we may long to be in our country , where god shall be our portion , and angels our companions , and christ our perpetual feast , and never ceasing joy the entertainment of all injured and patient sufferers . oh death ! how bitter art thou to a man that is at ease and rest in his possessions ? but he that is uneasy in his body , and unquiet in his fortunes , vexed in his person , and discompos'd in his designs , who here finds no pleasure or rest , he will be glad and rejoice to fix his heart where he shall have the full of his desires , and what can only make him partaker of real happiness . as long as the waters of persecution are upon the earth , ( the allusion is pardonable i conceive ) so long we dwell in the ark , but where the land is dry , the dove its self will be tempted to a wandring course of life , and never return to her house of safety ; this blessed effect afflictions had upon job , in making him bid adieu to the world , naked came i out of my mothers womb , and naked shall i return thither , &c. and the same effect affliction wrought in the late martyr'd king of england ( who as he imitated the piety , so he had the troubles of david ( i shall not want ( saith he ) the heavy and envyed crowns of this world , when my god hath mercifully crowned and consummated his graces with glory , and exchang'd the shadows of my earthly kingdoms among men , for the substance of that heavenly kingdom with himself . thus afflictions wean us from the world and bring us nearer to god , but sin and the world , are a kin , and of a blood , and sin is a departure from god ; the lord saith to sinners , you are departed and gone , your iniquities have separated between you and your god , as the prophet isaiah expresseth it . . we are full of worldly mindedness , adhaesit pavimento , as david spake ; but in another sense , our soul cleaveth to the dust : we all complain the world is naught , and so it is , the whole world lyeth in wickedness , and yet as bad as it is , it finds an entertainment in our hearts proportionably to our outward prosperities ; the faster riches , and honours , and other vanities increase , the more eagerly we pursue and dote on these transitory things . 't is affliction that takes off their seeming pleasantness , and imbitters the lusciousness of them to our taste ; that we have any apprehension at all of the vanity of the world , is due to those vexations of spirit , that are interwoven with it . . to be innocent and to be afflicted , is the body and soul of christianity its self ; i john your brother , and partaker of tribulation , and in the kingdom and patience of jesus , said good st. john. these were the titles and ornaments of his profession , that is to say , i john your fellow christian , for the former descant this is the plain song . love is the soul of christianity , and the soul of love is suffering ; god hath given a single blessing to other graces , but a double to this ; it is a double kindness we receive at gods hands , first to be innocent , and then to be persecuted with jesus christ . the church is like moses his bush , when it is all on fire it is not at all consumed , but made full of miracle , full of splendor , and full of god ; and unless we can find something that god cannot turn into joy , if he so please , we have reason , not only with the well instructed heathens , to be patient under , but ( with st. paul ) to rejoice exceedingly in tribulation , not to think a fiery tryal strange , but rejoice that we are partakers of christs sufferings ; as st. peter ( paul's beloved brother and our fellow souldier under the banner of the cross , ) exhorts us , and proportionably his brother james , my brethren , count it all joy when ye fall into divers temptations . take the prophets , saith st. james , as an example of suffering afflictions ; but jesus christ is beyond all these , for he suffered for us , leaving us an example that we should follow his steps . these things considered , is it not a barbarous thing , for a grave society of men to press their sovereign wholly to lay aside the rightful successor of his crown , by the laws of heaven , which is the doing evil , to commit a known sin , to secure thereby the protestant religion , that is , ( that good may thence come ) or rather that the zeal-drunk presbyterian , who prefers rebellion before martyrdom , may not run the hazard of shewing himself no christian , by remonstrating against suffering persecution ? a papist cannot be a worse king than a nero , or dioclesian , and when st. paul said we should stand to our faith , to imagine he intended we should stand to our arms , is a new and strange interpretation . but the mischief is deeper yet , for we cannot disinherit this gentleman but by a known principle of the court of rome , that grace gives a a title to dominion , and accordingly the pope disposeth of an heretick kingdom , and barrs the successor , and gives it to another man of his own nomination , and to the next of the line , if he be of the romish perswasion : and with what conscience can these men ( mutatis mutandis ) press the king to an imitation of the pope of rome , whilst they condemn in this very point his unjust usurpation ? when st. paul preached obedience to the higher powers , and the primitive christians prayed that the father might be succeeded by the son , or the next of the blood , and line ; could they be supposed to mean unless he were of this or that religion , and then it should be lawful to disinherit them ? he that maintains such a point in a parliamentary session , and at the same time calls himself a christian , is not so well qualified for westminster as bedlam . the doctrine of taking away the right of succession came from rome , the pope had it from the devil without question , for st. peter his pretended predecessor , taught no such thing , but quite contrary exhorts all christians ( and so includes the presbyterian ) to endure the fiery tryal , and rejoyce in being partakers of christs sufferings ; now christ came to give us an heavenly , not to take away any mans earthly crown , and accordingly , as he knew no sin , so he underwent all sorts of affliction . he that saith i will not have this man to reign , because a papist , or a puritan ; or saith , this is the heir , let us by all means bar him of possession , is a much worse christian than he that saith , it is the lord , let him doe as it pleaseth him , i will bear his indignation because i have sinned against him ; this is the present question under debate , with reference to the succession , and not the fighter for reformation , but the patient under god's correction , is the best defender of christ religion , i can , and will prove against all the papists and sectaries in christendom . i ask the presbyterian these questions , and request an answer to them . . doth the wrath of man work the righteousness of god ? . doth the saviour of the world ( who came to save us from sin , not from affliction ) stand in need of the sinful man to promote his religion , or the interest of his kingdom ? . did christ teach us by his example or doctrine , to prefer rebellion before martyrdom , and is not the contrary position equal to a mathematical demonstration ? . can the pope in cathedra , or pope populus in parliament , by voting evil good , and good evil , sanctifie an unlawful action done with a good intention ? if these things be so , i require him to prove it , if not , st. paul's doctrine will be found billa vera in the court of heaven , that we may not commit a present known sin to avoid a future probable persecution , all the bills , votes and resolves of froward men to the contrary notwithstanding . i understand not the over-looking the lawfulness to pass to the expedience of the thing , for strafford lost his head to please the faction , and then it was voted on again , by making it no president for the peers of the kingdom . suppose it be his majesties judgement , and perswasion ( as he hath declared ) that he cannot give consent to the bill of exclusion ; is it either religion or good manners ( my brethren ) to perswade our lawful sovereign against st. paul's advice ( which the presbyterians quote sometimes to serve their own interest and turn ) whatsoever is not of faith is sin ? have not princes consciences as well as other men , and may they not as well plead their judicium discretionis , who are only responsable to the god of heaven , as any private person , who is , and ought to be accountable both to god and man. is it not sufficient for his majesty to say ( what his father exemplified ) better one man unjustly perish , than the people be displeased , is a fallacious maxim , especially considering the late king's conclusion hereupon ; i see it a bad exchange to wound a mans own conscience , thereby to salve state sores , to calm the storms of popular discontents , by stirring up a tempest in a mans own bosome . i hope the commons of england will never arrive to that insolence , as to answer with bradshaw to their sovereign , your reasons , sir , are not to be heard against the supream jurisdiction of this nation ; and yet they have lately huss'd their brethren , and made them do penance for being jury-men , and pay excessive fees for no crime , under the notion of abhorrers of petitioning . and now we are upon the petitioning point , i remember a passage in mr. calamies sermon preached in . at michael basing-shaw london , to the lord mayor , and his brethren , when the solemn league and covenant was renued with prayer and fasting . you have ( saith holderforth ) shot one arrow already , shoot another , and if that miscarry , shoot another ; he that cuts down a tree , though he cut it not down at the first or second blow , yet the first and second blow , prepare to the speeding blow that cuts it down : you have delivered one petition , deliver another ; if that miscarry deliver another , the speeding petition will come at last . that is in plain english , worry out your prince with perpetual noise and clamours , give him no rest till he submit to your requests . what this fellow preached in . hath been practised for two years past , yet must not i say so , during the sitting of the commons , for fear of a reprimand in such language as was never given a priest by imperial princes . but i bless god , i have the spirit of an english man , and my knees , due to god and the king , shall never be yielded up to usurpers , come what will , come hanging , burning , or any other , or all the torments that exercised the patience of the primitive christians , and herein i shew my self a protestant , whose great principle it is , rather than sin , to chuse affliction . finis . groanes for liberty· presented from the presbyterian (formerly non-conforming) brethren, reputed the ablest and most learned among them, in some treatises called smectymnuus, to the high and honorable court of parliament in the yeare , by reason of the prelates tyranny. now awakened and presented to themselves in the behalf of their now non-conforming brethren. with a beam of light, discovering a way to peace. also some quæres for the better understanding of mr edwards last book called gangræna. with a parallel betweene the prelacy and presbytery. / by iohn saltmarsh preacher of the gospel. saltmarsh, john, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing s thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) groanes for liberty· presented from the presbyterian (formerly non-conforming) brethren, reputed the ablest and most learned among them, in some treatises called smectymnuus, to the high and honorable court of parliament in the yeare , by reason of the prelates tyranny. now awakened and presented to themselves in the behalf of their now non-conforming brethren. with a beam of light, discovering a way to peace. also some quæres for the better understanding of mr edwards last book called gangræna. with a parallel betweene the prelacy and presbytery. / by iohn saltmarsh preacher of the gospel. saltmarsh, john, d. . smectymnuus. [ ], , - p. printed for giles calvert, at the black spread-eagle at the west end of pauls, london, : . smectymnuus = stephen marshall, edmund calamy, thomas young, matthew newcomen and william spurstow. with a preliminary imprimatur leaf. imprimatur and t.p. are printed in red and black. annotation on thomason copy: "march: th "; the second in imprint date crossed out. reproduction of the original in the british library. eng smectymnuus -- early works to . edwards, thomas, - . -- gangræna -- early works to . presbyterianism -- controversial literature -- early works to . a r (thomason e _ ). civilwar no groanes for liberty·: presented from the presbyterian (formerly non-conforming) brethren, reputed the ablest and most learned among them, i saltmarsh, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion these groanes for liberty , out of smectymnuus his own mouth , i approve to be printed . iohn bachiler . febr. . . if any are ignorant who this smectymnuus is , stephen marshall edmund calamy thomas young matthew newcomen vvilliam spurstow can tell you . groanes for liberty . presented from the presbyterian ( formerly non-conforming ) brethren , reputed the ablest and most learned among them , in some treatises called smectymnuus , to the high and honorable court of parliament in the yeare , by reason of the prelates tyranny . now awakened and presented to themselves in the behalf of their now non-conforming brethren . with a beam of light , discovering a way to peace . also some qvaeres for the better understanding of mr edwards last book called gangraena . with a parallel betweene the prelacy and presbytery . by iohn saltmarsh preacher of the gospel . mat. . , . i forgave thee all that debt because thou desiredst me ; shouldst not thou also have had compassion on thy fellow servant , even as i had pity on thee ? london , printed for giles calvert , at the black spread-eagle at the west end of pauls , . to the honorable the knights , citizens , and burgesses of the house of commons in parliament . honorable , i here present you with some notions of the brethren of the presbyterian way , which were presented to your house some foure or five yeares since ; wherein they doe in much strength and piety , as it seems to me , open the way and secrets of spirituall tyranny , and conscience-yoaks ; there is some occasion now of reminding the brethren of these , because the straine of their preaching and printing seems to have forgotten these principles : spirituall yoaks and burdens being taken off from us ( through the hand of god upon ye ) the memory of them seems to be gone off too from some ; some have forgotten that they were strangers in the land of egypt ; the lord hath seemed to forgive the formerly nonconforming brethren all their debt , because they desired him : and now the question is , whether they should have compassion on their fellow servants as he had pity on them ? the controversy now before ye , is of all your faithfull ones , and therefore it cals for the tenderst judgement : fathers may better beat servants then children out of doores ; the one sort ( if i mistake not ) contend that they may rule with ye , the other , that they may be ruled by ye in the things of your own kingdom ; and in that of the kingdom of god , that iesus christ may rule both ye and them : how just , how spirituall , this latter plea is , will appeare from the choycest reasonings of some in reputation with ye , which i have awakened . the things i present ye , i would not presume to make too positive , because i would not conclude a wisdome of your latitude under any notion of mine , ( though i see private men take too much liberty in that way towards ye ) though it is your indulgence not to know it . i here present ye things only to be considered , to be quared , in the behalfe of truth and the advancement of your state , to which i am covenanted ; and i am the bolder and freer , having sold something that i had for that pearle , for which we are bidden to sell all : i shall adde some considerations here to the rest . consider whether under popery the mystery of the nationall priesthood was not rather held up by the power of princes and states ▪ then states themselves by such a way of power ; and whether the mystery of the nationall ministery be not rather held up by the power of states now , then the states themselves in such a way of power ; and then , whether all the pretences and consequences to draw in states and kingdomes for the churches interest ( if clearly discussed ) be not rather a way of antichristian mystery , then of zeale to religion or the power of magistracy ? consider whether in the kingdom of jesus christ any other scepter should be lifted up then that golden one of his owne , and whether if there be a kingdome of god , if iesus christ be the law-giver , and the spirit of christ the interpreter of those lawes , and this kingdome of god within the throne of that king of kings , and lord of lords the lord jesus , any other power should rule , any other scepter , any other lawes , or any other sit downe in that throne , which is only the throne of the son of david , whose throne is for ever , the scepter of whose kingdome is an everlasting scepter ? consider whether there be not an heathenish or gentilish world , and an antichristian world or a world of many called christians and believers in christ , and yet a church of christ which is neither of these ; and if so , whether is all this kingdome of england that church of christ , or not rather much of it that part of the antichristian world , over which one part of the mystery of iniquity hath sate long , and is yet upon it ? and if so , then is there not roome in england both for presbyteriall churches , and believers of other wayes to live in that part of this kingdome which is the world , and not that church ? and if so , ye may be rich in people , rich in peace , rich in the praises of the people of god . honourable , goe on to doe worthy things for our nation , as worthy things have been done by you , and may ye be as the wings of a dove covered with silver , and her feathers with yellow gold . so prayes your humble faithfull servant john saltmarsh . to the reverend divines of the presbyteriall way . brethren , these are the sighings of some of your own spirits under episcopacy , under the tyranny of that government . o how acute and sensible were your iudgements and consciences then of the usurpation , dominion , imposed forms , when you were the sufferers ! but now that your brethren are becom the non-conformists to you , as you were nonconformists to the prelates ; and you the imposers , and your brethren the sufferers ; i finde times and conditions are forgotten , and yoaks are called for which neither we nor our fathers were able to beare . i see by your printings and preachings the working of new dispositions in you , and symptomes of something like dominion and persecution ; surely brethren your crying out thus for the civill power to help you or all is undone , is a signe you trust not to the gospel strength , nor truth of your way , but to the arme of flesh . methinks of late your sun is turning into darknesse and blacknesse over us , and your moon into blood : is it possible that yoaks , burthens , whips , prisons , banishments , can bee so soon forgotten ? can saints like naturall men see their faces in a glasse , and so soon forget what manner of men they were ? i have here reasoned with you in your owne arguments ; i hope your own arguments may finde accesse to your spirits when ours cannot ; men are sooner perswaded by their owne reason then anothers . o that the same sounding of bowels may be heard in you to your brethren , that yee wished to heare in others who were once your task-masters ! what ioseph said in his affliction , wee shall say to you , think on us i pray you when it shall be well with you , and shew kindnesse ; for it may be as mordecai said , yee are come to the kingdom for such a time as this ; if not , enlargement and deliverance shall arise from another place . iohn saltmarsh . groanes for liberty . divisions ought to be no prejudice to the truth . bvt he upbraids us with our divisions and subdivisions , and so doe the papists upbraid the protestants with their lutheranisme , calvinisme , and zuinglianisme ; and this is that the heathens objected to the christians , their fractures were so many they knew not which religion to chuse if they should turne christians . and can it be expected , that the church in any age should be free from divisions , when the times of the apostles were not free , and the apostle tels us it must needs be that there be divisions ? in greg. nazian. his dayes there were six hundred errours in the church ; doe these any wayes derogate from the truth and worth of christian religion ? quaere . whether are not divisions and subdivisions objected now to all that are dissenting brethren from the present way of church-government ? and whether are divisions any more scandall to religion now then before ? whether is independency , anabaptism , brownism , seekers , of more evill report now , then lutheranism , calvinism , zuinglianism formerly ? whether is an hundred and eighty opinions , as some would reckon them , more to be cast in the face of religion now , then six hundred in the dayes of nazianzen ? whether is this faire dealing for brethren to make apologies for divisions and severall opinions , when they are oppressed , and to turne back in accusations upon their brethren when the oppression is off from themselves ? stinted formes not to be imposed ▪ the validity of which plea your honours are best able to judge ; and therefore we leave it at your barre : yet these two things we know , first that this forme viz. of liturgy , was never established to be so punctually observed , so rigorously pressed to the casting out of all that scruple it , or any thing in it . quaere . . if former liturgies were never established to be so punctually observed , why is there such pressing now for establishment of formes , now to be observed in worship and discipline ? seeing the former divines walkt as they thought by as true a light then , as the divines of this age doe now ? . if synods did not formerly establish things for such punctuall observations , why are there any penalties , fines , imprisonments called for now , upon non-conformity to things established by them ? . why are the formes composed now so rigorously pressed , uniformity so urged , when such practises and designs were condemned but a few yeares since ? and they who urge it now , would scarce then seem to believe it to be the minde of former synods and parliaments ? . if things were not to be rigorously pressed then to the casting out of any that scruple , why now ? no formes of particular men to be imposed on all the rest . but if by liturgy he understand prescribed and stinted formes of administration , composed by some particular men in the church , and imposed upon all the rest ( as this we must understand , or else all he saith is nothing ; ) we desire and expect that those formes which he saith are yet extant and ready to be produced , might once appeare . quaere . . if formes composed by particular men be not to be imposed on all the rest , why do the brethren now urge upon us all , and upon all the kingdome , their own uniformity and formes , since theirs is no more a truth to others , then others formes were formerly a truth to them ? . whether one synod of divines is not as well a few , compared with all the rest of the kingdom , as another synod ? and the same that were but a few six years since , or sixty years since , but a few still , unlesse the same numbers and accounts alter by yeares and seasons ? and if so , what reason is there for ones imposing more then anothers , since truth is no more to be reckoned by multitudes and synods in one age , then in another ? no binding to the use of composed formes . all other reformed churches , though they use liturgies , yet do not binde ministers to the use of them . quaere . . why doe any reformed churches now undertake to binde any to the use of their formes , seeing the churches formerly durst not usurp it ? and why under penalties now more then before ? . whether is that lawfull now which was not foure years since , and for these brethren to doe , which was unlawfull for their predecessors ? severe imposing , a sinne and a snare . that which makes many refuse to be present at our church service , is not only the liturgy it selfe , but the imposing it upon ministers . quaere . if imposing of forms was a snare before , how comes it to be none now ? if ministers were not to be compelled then , why are they to be compelled now ? liberty in use of formes breeds no disturbance . obj. if it be objected that this will breed divisions and disturbances in the churches , ans. it hath not bred any disturbance in other reformed churches . why should the free liberty of using or not using breed more confusion , then the free liberty of reading or not reading homilies , especially when ministers shall teach people not to condemne one another in things indifferent . quaere . how comes it to passe that liberty in the use of formes bred no disturbances before , and yet now all is pretended to be undone if uniformity be not preserved ? why are divines more jealous of conscientious and inoffensive liberty now that the government is comming into their own hands , then when it was in their predecessors ? if brethren are not to condemn one another in things indifferent , why do they teach now a persecution to all that conform not to things indifferent only , but unlawfull , as all parts in worship and government are , which are devices of men ? no set formes for the first years . for christian liturgies which the remonstrant had affirmed to have beene the best improvement of the peace and happinesse of the evangelicall church ever since the apostles times , we chalenged the remonstrant , setting aside those that are confessedly spurious , to produce any liturgy that was the issue of the first yeares . quaere . . if solemne and set-formes and directories were excepted against , and accused then as no friend to the peace and happinesse of churches , why are they made now the choicest meanes of peace and unity , and all those churches condemned as erroneous that are without them ? . if no set-formes can be produced as the issue of the first yeers , why are they continued still * , which have neither precept from scriptures , nor president from apostles or primitive practise to warrant them ? why are the crimes and will-worship of forefathers condemned by their children , yet afterwards taken up ? the fathers eate sowre grapes , and the childrens teeth are set on edge . . things that even offend anabaptists are to be removed . it is under carefull hands and hearts more mercifull , viz. the parliament , then this remonstrant is , ( to remit troubled consciences to no better cure then mr. fishers book ) who we hope will do by those as the helvetians did by some things that were stumbled at amongst them , though there were none but anabaptists that stumbled at them , yet the state did by authority remove them , and zuinglius their professed adversary gives them thanks for occasioning the removall . quaere . . why may not the brethren look for better cure to their troubled consciences from the state now , then from some of their brethren , because the hands and hearts of the state have appeared more carefull , more mercifull then some of them ? the priests and levites walke by , while the good samaritans comfort the wounded . if the state of the helvetians would not offend the very anabaptists , but remove the scandall : why should any state now be set on and inflamed not only to offend , but persecute them ; nor onely anabaptists as they are called , but all other their brethren that dissent ? if states are commended then for being so tender , why are they preached now into severity , wrath , revenge , and tender troubled consciences made the onely trouble ? . rigour makes separatists . but we thinke , nay we know that some few prelates by their over-rigorous pressing have made more separatists then all the preachers dis-affected to ceremonies in england . quaere . if it hath appeared formerly that rigorous imposings have occasioned separation , why doe they now cry out of so many separatists , and not look up to themselves ? why do they beat their fellow-servants out of doors , and then cry out of their running away ? . why is not persecution and imposing more forborn by the brethren now , when they have found it the cause of their own separation formerly ? . why do they cry out of separatists , when they see separatists have not so much made themselves so , as they have been made so by others , and they have been rather driven away , then they have drawn away themselves ? why do they cry out of of separation , when they force them into corners first , if they would have the communion of their brethren more , why make they not their persecution lesse , and their offences in worship and government lesse ? . burthens to churches to be removed . in the mean we blesse god who hath put into the hearts of others into whose hands he hath concredited the work to judge more wisely , and consider more mercifully , and to professe in the hearing of some of us , they would willingly part with that which was indifferent to themselves , if they were but truly informed it was offensive to others , according to that of gregory , those customes which are known to bring any burthens upon the churches , it becomes us to consider of the remooving of them . quaere . why may not the state to be petitioned by their people now of tender consciences , to the same temper of tendernesle and mercy to them , that the brethren then desired for themselves ? whether are those good neighbours , that would have it raine onely in their owne gardens , and the sun to shine only on their owne blossomes , and have peace only in their own dwellings , and their neighbour townes running with blood ? . were the times of non-conformists then times only for removing burdens from churches , and the times of non-conformists now times of burdening churches ? mens devices ought not to hinder preaching . this is just as our bishops were wont to doe , who give a full power to a presbyter at his ordination to preach the gospel with a charge to do it , yet will not suffer him to preach no not in his owne cure without a license . quaere . . when any then was gifted and called to preach the gospel , and licences were complained on to hinder , why are there any other wayes devised against the liberty of the gospel now ? as uniformity &c. . were licenses chaines and fetters to the glorious and free spirit ? and are interrogatories and questions at times of ordination and admission about anti-paedo-baptisme , antinomianism now no restraints nor devices to the same purpose , is this to rejoyce that christ is preached howsoever , nay is not this to forbid him because he followes not with us ? . mens inventions to set up jus divinum to advance government . they that have studied to advance the babel of episcopacy , have endeavoured to underpin it with some texts of scripture , that they might plead a jus divinum for it . quaere was it unlawfull , and politick in some to underpinne episcopacy with some texts of scriptures , and so to get up a jus divinum for it ? and is it not as unlawfull to set up another form that is not purely of god , underpinned with texts of scripture for a jus divinum or divine right , as some would have had it ? oath ex officio an unlawfull engine . we desire to see further how abominable this oath is , how cryed downe by learned men , how contrary to the word of god , the law of nature , to the civill and canon lawes , and to the statutes of our kingdome , he may finde in mr ▪ parker . quaere was it so contrary to the word of god , to all civill and common lawes , and the law of our own kingdom , to extort from men conscience secrets ; then of what kinde are all formes of poseing , examining , interrogating to finde out the opinions of those who are to preach in any congregation ? when presbyters grow as tyrannous as bishops , they are to suffer . but if the presbyters should be as generally corrupted as bishops now are , have as much strength to suppresse the gospel and promote popery , as the bishops by their supreame power have , and if they can bring no more evidence of divine institution then bishops can , and are of no more necessity to the church then bishops are , let the function suffer . quaere may not that very thing be more justly feared and presumed by us now , from some late experiments of them , viz. that the presbyters may grow strong to suppresse the gospell , and tyrannous &c. and may be corrupted , as bishops formerly , as well as they might prophesy this of themselves ? caiaphas thought as little of christ when hee said , one should die for the people , as some presbyters thought of suppressing the gospell themselves , and suffering for it , when they wrote thus against bishops and presbyters . change of words in religion an ill signe . we finde that the late innovators which have so much disturbed the peace and purity of our church , did first begin with alteration of words ; and the apostle exhorts us to hold fast the forme of sound words , tim. . . and to avoyd profane novelties of words . quaere if the change of words be so dangerous , and vnwholsome formes , and so condemned before , why are unwarrantable words taken up again , as classicall , provinciall , nationall , triers , directories , which are no more formes of wholsome , nor scripture words ? reproaches no arguments . if confident slightings and scornfull denials be sufficient answers to us and our arguments , never any man hath better defended episcopacy , or more strongly confuted those that oppose it . quaere . if confident sleightings , &c. were counted no sufficient answers from the prelates to the presbyters , why are presbyters sleightings counted so sufficient arguments for their dissenting brethren now ? and if to raile be to reason , and to revile be to refute ; mr. edwards and some of his brethren have as strongly confuted us , as the prelates did formerly them . . prelates impropriate orthodox ▪ in impropriating to the same party the praise of orthodox , as if to speak a word or thinke a thought against them were no lesse heresie , then it was in former times to speak against the popes supremacy or the monks fat belly . quaere . . if it were so ill taken by the presbyters then , that the prelates impropriated the name orthodox : how may it be taken now by all the rest who are cast out as hereticks and schismaticks , while they walke abroad cloathed only in the name of orthodox divines ? . if the popes supremacy and the monks fat belly , and the prelates could not bear a word nor a thought against them ; are not some divines working for a supremacy and a revenew , against which it may prove as great a crime to speake . . all not of their opinion are factious . sure the man thinks he hath obtained a monopoly of learning , and all knowledge is lockt up in his bosome , and not only knowlege but piety and peaceableness too ; for all that are not of his opinion must suffer ▪ either as weake or factious if he may be their judge . quaere . . whether do not they who hold all other in schisme and heresie and a company of mechanicks who conforme not to them , conceive they have the monopoly of learning as once the prelates did : and who are these now ? . whether do not they who look on their brethren that dissent as troublers , factious , schismaticall ; conceive all piety and peaceablenesse to be lockt up in their own bosomes ; and who are they ? and who are the weak and factious if they may be judges ? prelates pathes causes of divisions . it is no wonder , considering the pathes our prelates have trod , that there are divisions in the nation ; the wonder is the divisions are no more , no greater . quaere . if the usurpation , tyranny , persecution of the prelates , were reckoned for the supreame division-makers in the kingdome , when the non-conformists were the only separatists ; why doe they not finde out some other , or such like cause now , in some other place , rather then amongst their dissenting brethren themselves , whom they now only accuse of division , and faction ? but this is the difference of being parties and judges ; we naturally spie out faults furthest from our selves . where is the church of england ? we desire him to tell us what the church of england is , for it doth not please him that we should call the convocation the church of england , much lesse the bishops or archbishops . quaere . if it was so hard to finde out the church of england in the prelates dayes , surely it is hard to finde it out now ; then it seemes neither synod , bishops , nor archbishops were the church . then quaere , where is the church now ? not in the assembly , they are but consulting how to build the church ; not in the presbytery , for that is a church unbuilt yet ; not among the parishes , they are not scripture churches or congregations as the same smectymnus sayes ; then where is the church of england ? the name of church is the gorgons head . but these episcopall men deale as the papists that dazle the eyes , and astonish the senses of poor people with the glorious name of the church , the church , the holy mother the church ; this is the gorgons head that hath enchaunted them and held them in bondage to their errours ; all there speech is of the church , the church ; no mention of the scriptures of god the father , but all of the mother the church . quaere . . if the name of church then , the mother church , the church was such a gorgons head by which prelates as well as papists enchanted thousands of people to believe : why is that very thing or device taken up in another forme to enchant with still , viz. the church of england , the orthodox churches , the reformed churches ? . if the mother church was so much spoken on before , and the scriptures so little ? why is not the church of england , the reformed churches , the orthodox churches and divines lesse spoken on , and the scriptures more ? an ill custome to say church of england and conformity . it hath been the custome of late times to cry up the holy mother the church of england , to call for absolute obedience to holy church , full conformity to the orders of holy church , neglecting in meane time god the father and the holy scriptures . quaere . if it hath been the unwarrantable custome of late times to cry up the church of england , and absolute obedience to the church , and conformity , why is this custome still kept up ? conformity , obedience and uniformity as much called for still , as before ? why is not the word more spoken on , and the reformed church lesse ? why is not free christian liberty , peaceable forbearance of each others differing opinions , and practices in unity more heard among us , and obedience , conformity and uniformity lesse ? to call schismaticks and hereticks the bishops practice . only there is one practice of our bishops , that is their casting out unconforming brethren commonly known in their court language by the name of schismaticks and hereticks . quaere . . if the bishops did practice the casting out the non-conforming brethren , whither ought any such practice to be taken up by the non-conforming brethren against brethren now not conforming to them ? . if all the non-conforming brethren were in their courtlanguage hereticks and schismaticks , whither ought not such names to be sent packing to court againe , rather then taken up by the same brethren , who were so much called so themselves , hereticks and schismaticks that they have taken it up against others ? heresies and schisme harsh words . but we had hoped the refusall of the use of a ceremony , should never have been equalized in the punishment either to heresie or schisme . quaere . if you hoped that the refusall of a ceremony would not have been punished with heresie and schisme from bishops , may not your brethren hope much more from you , that their dissenting from you in things of outward cognizance and forme , as church order and bapisme , would not be so branded for heresie and schisme by you ( who glory in a more gospel way ) as you were branded your selves of late ? heavie censures for non-conformity . i am sure above the crime of the remonstrant , non-conforming brethren , who are unsetled in points of a meane difference ( which there usual language knowes by no better terme then schimaticks and factious ) yet even such as have fallen under the heaviest censures of excommunication , deprivation , suspension , &c. quaere . . why was it such a crime to count any schismaticks and factious , under prelacy ? and why is it now under presbytery matter of just report against others ? . if excommunications , deprivations , suspensions , &c. were esteemed so burdensome and cruell ? then why are fines , penalties , and imprisonments , so much preached for now ? why doe not the brethren of the presbyteriall way , think it as hard for the magistrates to afflict their brethren , as they thought it hard in the prelates to afflict themselves ? no presbyters to be ambitious . neither in any of his writings the least intimation of superiority of one presbyter over another , save only where he names diotrephes as one ambitiously affecting such supremacy . quaere . if none but such as diotrephes is observed in scripture for affecting supremacy , and superioricy , and if one presbyter cannot be found affecting place above other presbyters in opposition to bishops ; then how is it cleared , that a presbytery may be supream to a whole church or congregation : and that it is not as much superiority for some few presbyters to affect being above many saints together in one church , as for one in name or office as a bishop to affect place above another in name or office as a presbyter , and so episcopacy be as warrantable as presbytery , and both alike unwarrantable ? a beam of light to discover a way to the peace both of church and state by way of considerations . consid. . let it first be considered where the great obstructions lie against liberty or teleration of brethren of severall wayes , and if it may not be found to be in these things , a taking the whole kingdom of england for the church of england , and so setting up the nationall magistracy of israel in the nation now as it was then , which how it may be warranted , would be well considered . a jealousie how to preserve the present ecclesiasticall interest without the choicest power of the magistrate to help it ; which if well observed , makes it appeare to bee lesse of god , and more of man . an interpretation of these gospell scriptures which concern magistracy , rom. . . tim. . . pet. . , . ( which i humbly conceive to be so farre as concerns any good or evill either of the law of nature or nations ) into a good or evill purely spirituall , and of meere revelation in the gospel , as things of gospell light , and mystery , and notions of heresy and schism are : this latitude of interpretation of the generall rules in the gospell concerning magistracy , into all particulars of truth and heresie , is of high consideration . consid. . let it be considered , how the kingdom of england may be called the church , taking in all the northern parts , the western parts , the whole nation generally to the very walls of london , with mr marshalls testimony , that many thousands nay thousands of thousands ( which accordingly reckoned takes up almost the greatest part of the kingdom ) not knowing their right hand from their left in the very principles of the doctrine of christ . and saith mr marshall , no land can be esteemed christs kingdome where the preaching of the word is not established : is any countrey esteemed a part of a princes dominion that is not ruled by his lawes ? consid. . let it be considered then seeing the kingdome of england is not a church , but in the generall a nation baptized into they know not what at first , and beleeving generally they knew not in whom ever since , as mr marshall , whether there may not be a free , peaceable cohabitation of the people together , viz. of those called presbyteriall , independent , anabaptists , enjoying their severall wayes of practice in things of outward cognizance and order , as baptism , church order , &c. in all peaceable demeanure and godlinesse , as well in this sp●rituall variety , as so many corporations , counties , divisions , armies , and severall companies , in that their civill variety , and yet in all a civill comelinesse , peace , and unity . consid. . let it be considered , whether the civill power in such a gospell mystery , as presbytery is , and the way of baptism is , and the way of independency is , may not with more lawfulnesse , lesse hazard of sinne , and safety , keep off , or suspend his engagements from all sides , seeing there lies gospell strength and arguments on all sides , and walk only according to those generall rules the gospell hath layd him down in rom. . . tim. . . pet. . , not daring to draw himselfe to revenge any misbeleefe of particular scripture mysteries ; forcing either side , either for presbytery , inde , endency , or baptism , which the gospell hath no where warranted him in speciall , or in any clear consequence to do ; but such as the present prevayling brethren draw out from the iudiciall law of moses to help : and from these generall gospell rules , which can bring forth but an opinionative iustice , as their arguments an opinionative truth , or presbytery ; and whether the magistrate ought not to demand a more clear and equitable rule in things of spirituall cognizance , i humbly present to be considered . whether there ought not to bee a certaine rule for a certaine iustice : so if there should ever bee a proceeding to fines , imprisonment , banishment , the divines can administer no more certain grounds for the magistrates conscience , then such as they have for their own , which are but probable , controvertible , doubtfull , as the arguments on all sides will make appear . consid. . let it be considered , whether it hath not been one of the nationall sinnes , viz. making lawes against all other forms but what it did establish it selfe nationally ; by which experience hath told us , how gospell truths have been kept out whole generations ; popish states kept out protestantism , and prelacy kept out presbytery , and whether presbytery proceeding on the same ground , is not in the same danger of sin , and of keeping out other truthes ; and whether upon this ground , any gospell revelation or light ( of which there shall bee an encreasing every day , as mr case himselfe preached , ) ever shall come into this nation , but of the nationall size and temper ; and we know that is not often the gospell way ; the lord hath chosen the weak things , and base things . . consideration . let it be considered whether part of the great mystery of iniquity be not that of drawing in the strength of the nations , the princes of the earth , to support the ecclesiasticall or church glory , and let this be sadly considered ; did not popery get in the kingdoms of the world to support it selfe ? ●id not prelacy stand by the same power ? doth not presbytery hold it selfe by the same strength of magistrates ? are not the same iron rods and scourges of steel conveyed over from one of them to the other ? did not the pope whip the protestant with fines , imprisonments , and the prelate take the rod our of his hand and whip the non-conformist , and the non-conformist or presbyter take the same rod out of the prelates hand and scourge those that are non-conformists to him ? consid. . let it be well considered , whether the design of the nationall ministery , ever since the first working of it upon the magi●●rates , hath not a design for strengthening their owne interest by the magistracy of the kingdomes , and how have kingdomes been embroiled for the serving of this designe , and whether is not this guilded with the glorious name of reformation . consid. . let it be considered from the severall wayes and formes of proceeding in which the beleevers of severall opinions have gone in these times to support themselves , which stands most on a pure gospel spirituall bottome , supported by its owne innate congeniall and proper strength , clasping about no stones no pillars of the world , or humane strength . consid. . let it be considered , whether the whole cry of the divines of the other party ( as in the late booke ) is not all to the magistrate : help us parliament , help us city or we are undone , the heresies and sects will undoe us ; what said ezra , i was ashamed ( saith he ) to require of the king an army and horsemen to help us against the enemy in the way , because we had said the hand of our god is upon all them that seek him . consid. . let it be considered whether they whom he calls hereticks and schismaticks , make it one of their choicest principles to desire the magistrate to help their opinions with their prisons , fines , pillories ; but rather that they would let them alone to stand and fall by the power or weaknesse of their gospell principles , and that they may have liberty to pray for them , pay to them , and possesse the gospell . each opinion stated briefly , respectively to toleration . let it be considered to what each pretended heresie will amount to . independency . independents beleive that since the parishes are so generally corrupted , the churches ought to consist of those of them onely that professe more purely , as they finde scripture rule and practice ; and as the presbyteriant themselves many of them practice in some ordinances , as that of baptisme●nd the supper , giving them onely to the purest beleivers . they also beleive that they ought not by a few ministers and elders of the churches to bring all the churches and congregations under their power and dominion , but rather under their advice and consultation . quaere . becaus● then they practice to meet more purely , and to rule lesse one over another ; whether is this enough that they should be fined , imprisoned , banished ? the anabaptists . the anabaptists so called , they hold that beleivers ought only to be baptized , and that baptisme ought to be so for the manner , as may set forth christs death , buriall , and resurrection by water , as the greek word and apostles practice seems to imply , and some of the ablest divines both of england and the great adversaries the papists themselves deny not ; and for children , they reade of none the apostles baptized , and they see not any scripture cleare enough to warrant , and they therefore forbeare . quaere . because they will not practice then what is not cleare in command , and confessed by all to be but in hidden consequence ; because they baptize as they finde the clearest rule and practice , and as none can deny but it was the apostles generall practice to baptize believers : therefore whither is this enough that they should be fined , imprisoned , banished ? the seekers . seekers , some of them question only the way of church and ordinances , as of baptisme , &c. because they finde that the power was at first given to the apostles with gifts , and from them to others , and they dare not take it from antichrist and the bishops , as the reformed kingdomes generally take it , nor from the churches , because they finde no such power begun from the churches , but only of choyce or consent , not of power nor churches begun before apostles , or disciples with gifts . quaere . whither then is this enough , because they conceive they dare not take ordinances , but from such , and in such a manner as was given at first , to fine , imprison , or banish them ? a modell or short draught of the whole difference betwixt the divines for the presbytery and them of the other way respectively , to the magistrate or state , drawn from the late books and practice of both parties , in a petitionary way . they of the presbytery to the magistrates or state . we humbly petition ye , that hereticks and schismaticks ( wee believing all that differ from us to be so ) may have your power inflicted upon them , whither to fines , imprisonment , or banishment , and upon this condition , ye shall have what we can doe , or preach , &c. the independents to the magistrates or state . vvee humbly petition , that ye will not hazard nor endanger your civill power of the state to help our opinions against our brethren , for we are not infallible nor apostolicall , we see but in part , and that ye will not punish any of our brethren presbyterials or others , for what they believe or differ from us in things of outward order in the gospel , and that we may have leave to pray for ye , to pay tribute to ye , to fight for ye , and to worship the lord among our selves peaceably as we believe , and to punish us when we disturbe ye by tumults , or trouble your peace in our way of worshiping some quaeres for the better understanding of mr edwards last book , called in latine gangrena , but in english , a book of scandals , against the honourable houses of parliament , the army , the saints and churches of christ , that differ from him . quaere . vvhether this be not a new way , and work of providence , to bring forth some gospel , light to the world by presenting some truth under the name and notion of errours and heresies , which can scarce obtain from the presse and pulpit any other way of appearing abroad : and if this be not to take the wise in their own craftiness , and to make mr cranford the licenser , and mr edwards the publisher of some such truths , which the world had else never known so publikely , but under the form of heresie , and from their two pens , but under this disguise ? . whether that story which mr edwards tels of brasteed in kent , where he sayes a woman preaches which is known to my selfe , and all in that place to be a meere untruth , be not a way to judge of most of his stories , letters , relations ? . whether this late book called gangrena , where there are so many letters writ to the reverend mr edwards , to the worthy mr edwards , to the good mr edwards , to the father mr edwards , to the worthy , reverend , good mr edwards , with divers other insinuations of his own worth , be not a way of seeking glory , and praise from men ? . whether so many lettters as are in the book called grangrena , where there is not one name subscribed , may not be as well written from mr edwards , as to him : and whether the authours of those letters whose name are suppressed , are not afraid to be questioned for their relations , and therefore have either concealed their names themselves , or mr edwards for them ? . whether the great reasonings and conflicts , which mr edwards saith he had in his spirit in the writing of this book , and sayes were only carnall conflicts , were not rather conflicts with that spirit of god , which breathed on him more love and charity to his brethren , then it seemes hee would receive at that time . . whether his accusing the parliament and army , the one for tolerating as never christian state or magistrate were known to do ; the other for antinomianism , independency , familisme , seraphinisme , &c. be not of high and dangerous insinuation to the people at such a juncture of time , and of desperate irritation to our brethren of scotland , and is against the solemn league and covenant , one great article of it ? . whether this be a sufficient confutation of my book called the smoak in the temple , to call it a book of errors , as he doth in page . epist. and in page . where he saith only , this is an errour , and that is an erour , without the least particle of reason or scripture to prove it ; where if meere accusations may passe for crimes , i wonder hee made his book so large , and rather summed not all up into one grand affirmative , viz. this is all heresie , and so have spared the reader much paines , and himselfe much paper ? . whether hath mr edwards delt faithfully and ingenuously as became a brother , pretending to so much clearnesse and integrity of spirit ( and which makes me suspect him in the rest ) viz. to charge me with positive errours ( which my book can witnesse to the world ) i writ as exceptions to serve a design of peace and reconciliation , and not as my opinions ? . whether the design which mr edwards pretends in setting forth his book , viz. to make the blasphemies and errours of the times ( as he calls them ) to be detested , is not rather a farre contrary design , viz. to spread poyson , infect many souls who by this shall come to the knowledge of such things as they never heard before , having provided no antidote , nor any answer of scripture or reason against them , but meerely contradictions , and ill words ; it was observed that some books set forth for the discovery of witch-craft , made many witches ; and so who knows how many hereticks he may make by this his pretended design against them ; sure either some of the heresies or diseases were so above his cure or remedy , or he had a counter design to make hereticks or the wisdome of his design was turned into folly , making hereticks by writing against them . mr. edvvards designes against his brethren that differ from him . gangrena p. . let us fill all presses , and make all pulpits ring , and so possesse parliament , city and whole kingdome against sects . quaere . whether this be not according as the priests and elders did about christs , resurrection , saying to the souldiers , say you they stole him away , and if any thing come to the governours eare , wee will perswade him , that is , let us cry out they are all hereticks and schismaticks , and we will perswade the governours that it is so . mr. edwards book , p. . let the magistrate put out some declarations declaring they shall be proceeded against as vagrants and rogues . quaere . whether is this wisedome like that from above which is first pure , then peaceable : whether these be such words as the angel give who would not give the very divel himself ill language , but the lord rebuke thee o satan . mr. edwards book , epist , page . when i thinke of &c. how many powerfull sermons you have had preached before you about the covenant against the sects , the many petitions , and yet how little is done &c. god accounts all those errors , heresies , let alone and suffered , to be the sins of those who have power . quaere whether is not this a representing to the world and a publike insinuation that the parliament are sermon sleighters , covenant breakers hereticall , unjust , petition . sleighters , and whether this ought not to have been rather represented by him in private papers , then thus to arraign them before the people , and to make themvile in the eyes of the world , who have exceeded all their predecessors in being tender of the blood and sufferings of gods people , and giving the churches rest , for which they have prospered more in the field in victories for this their peace at home , then ever before . mr. edwards p. , epist. to gangrena . you have done worthily against papists and prelates , &c. but what have you done against other kinde of growing evils , heresies , libertines , &c. quere . whether is not this to charge upon the parliament , all those things which hee so grosly aggravates to the world as blasphemies , &c. and to bury all the honour of the good they have done , in the sepulcher of the evill which he sayth they are now in doing . mr edwards epist. noble senatours , be pleased to pardon the boldnesse i shall take , &c. not to impute it to my malignity , &c. i am one who out of choice , and of judgement , have embarqued my selfe with you . quere . whether doth it not clearly appear by this apology and insinuation of his own worth and good affections , that he knew well to what a crime and transgression both against parliament and piety the book he had writ would amount to , and therefore bespake their just indignation and censure before hand , with this story of his good affections , and imbarquing himselfe for them . whether did mr edwards consider the parliaments honour , quality , capacity , that durst entitle them to the patronage of such immodest , ridiculous stories and tales , as he brings in his gangraena ? an expostvlation with mr edvvards vpon his book called gangraena . sir , the uncharitable expressions of your book against those who see not by your light , and write not by your candles your binding up the tares with the wheat together , and the pretious with the vile ; your trampling upon your brethren as the mire in the streets , have forced my spirit into these few queries : for sions sake i cannot hold my peace . the designes of your book seem to be these ; a designe of provocation to the magistrate against your brethren . of accusation , under the old project of hereticks and schismaticks . of historicall recreation to the people , that they may make themselves sport with the beleevers that differ from ye , as the philistins with sampson upon the stage . can your wounded brethren make yee good musick ? can their faylings make ye more innocent ? or their sinnes make ye more spirituall ? you would have all the beleevers that are not of your minde , banished &c. will you who pretend your selfe to be a friend , be such an enemy to the state , as to cut off ( like nero the tyrants wish ) so many thousand of their faithfull servants at a blow , in such a juncture of time when they need so many ? ought ye to work off so many choyce ones from this cause , till you have as many more of your way for their places , and till as many battels , yeares , experiments , prove them as gloriously faithfull , as these are ; is this faire dealing with the state ? you have brought forth before israel and the sunne , many pretended sinnes and crimes of your brethren : suppose they should write by your copy , and bring forth the assembly sins , the crimes of all those of your way , of all the divines and others that you take in , and rake back into the ashes of their unregenerate condition , keep almanacks for the yeares and dayes of their faylings , watch their haltings in all things they say or do , tell all the stories of them they heare , what would the next generation think of their book and yours ? at this rate of writing they would not read one honest man of all their forefathers , yet this is your course and method . i have done for this time , and i hope all that are not enchanted with the gorgons head of hereticks and schismaticks and church of england , ( as your own smectymnians say ) will read and judge . i had said more to ye , had you printed us more reason , and lesse reviling , and something more then stories and winter tales . and for our licenser , whom you so rayl at , he is so much a friend to all the world of beleevers , as to give them the scripture liberty of proving and trying all things ; and not to silence the presse , as some would , and as the prelates did silence the pulpit . and now let any age , weighing all the differences ( excepting the blasphemies , &c. ) and the nature of them , nakedly without aggravations , and fallacy of words , bring forth a book printed in such letters of blood , as this gangrena ? binde up all the oxford aulicusses , the mountagues , the pocklingtons , and see if this gangrena do not exceed them all ; this is persecution and prelacy sublimate . and yet for all this , i would not have the civill power drawn against you , ( if we had all the magistrates on our side ) but rather that you may in the flowings of a more hevenly spirit , with your head of waters , and your eyes a fountain of teares , write against your own book , and let the world see that men in these times are not infallible , as you all conclude , but may mistake their brethren for enemies , some truths for errours , and zeal for persecution , as the very iewes did when they crucified christ , as they thought , for blasphemy ; and some shall kill ye , sayth christ , and think they do god good service . a parallel between the prelacy and the presbytery . quaere . vvhether if we should reply to mr edwards in his own words , and as solomon saith , answer him according to his , &c. we might not compare things as followeth , and trace up their proceedings into the very mystery of prelacy ? . the prelates were ordained ministers by the bishops . quere . whether may it not be said , the divines that sit now are ordained by the same power of bishops to be ministers , and so by that power ordaine others ? . the prelates when they had made canons , procured the power of the state to impose them upon all the kingdome . quaere . whether may it not said , the divines now get the same power to what they decree , and accordingly impose them upon the kingdom ? . the prelates composed one great service-book for direction to uniformity of worship , according as they had ordered under penalties , yet without the least word of scripture to prove the truth of any thing in it . quaere . whether may it not be said , divines have composed one great book accordingly now for the like uniformity , viz. the directory to be observed under fines and penalties ; and yet without the least word or title of scripture to prove the truth of any thing in it ? . the prelates ordered that from that book prayers should be read to the people . quaere . whether may it not be said , the divines now have not east the prayers of the spirit into such formes and methods , that a little invention will make them as stinted currant and legible formes as before , and accordingly read in divers places ? . the prelates counted all that would not conforme to them , schismaticall and hereticall . quaere . whether may it not be said , the divines now count not all so that will not be uniforme with them ? . the prelates forbade all to preach and print , that did not preach and print for their way of worship and government . quaere . whether may it not be said , the divines now would not have all hindred from pulpit and presse that will not be of way of worship and government with them ? . the prelates possessed themselves of the states power and favour . quere . whether may it not be said , the divines now wholly labour after the same interest , both in parliament and other counsels ? . the prelates had their licensers to stop all that write against their power and pompe . quaere . whether may it not be said , the divines now labour to engrosse the power of licensing only to themselves ? . the prelates had for part of their government , fines , pillories , whips , imprisonment . quaere . whether may it not be said , the divines now have those very things for part of theirs ? . the prelates had parishes for their churches , and tythes for their maintenance . quere . whether may it not be said the divines now have the same parishes now for churches , the same tithes for maintenance ? . the prelates called all other meetings but their parish-meetings , conventicles . quere . whether may it not be said the divines now call the churches and people that meet now together apart from them , conventicles , as formerly . . the prelates called the non-conformists factious troublers of the state . quere . whether may it not be said the divines now do accordingly call any that write or oppose their presbytery , factious and state-troublers ? . the prelates ever accused their non-conforming brethren to the king and councell . quere . whether may it not be said the divines now accordingly accuse their non-conforming brethren to the parliament and other councels ? . the prelates had a designe to send all their non-conforming brethren to strange kingdomes as new england . quere . whether may it not be said the divines now endeavour to send their non-conforming brethren to other places out of the kingdome ? . the prelates ingrossed all the preaching and preferring divines to all places of honour and popularity in the kingdom to themselves . quere . whether may it not be said the divines now do accordingly preferre to all places of publique trust , honour , and employment , as vniversities , navy , armies , garrison-towns , counties , cities , & c ? . the prelates would not suffer men whom they called lay-men to speak of the scriptures . quere . whether may it not be said the divines now do forbid and contemne all lay-mens gifts in the same manner ? . the prelates would not suffer any to goe from the parish minister . quere . whether may it not be said the divines now accordingly labour to have all keep to heir parishes . . the prelates called truths which they received not , new lights , errours . quere . whether may it not be said the divines now accordingly call all things they receive not , new lights , whimsies , errors . . the prelates laboured to scandalize their non-conforming brethren with nick-names , &c. quere . whether may it not be said the divines now accordingly labour to make their non-conforming brethren vile and scandalous to the kingdom ? ezek. . . thus the fathers have eaten soure grapes , and the childrens teeth are set on edge . thus if we would compare crimes and times , we might write and speake . quere . whether mr. edwards in reckoning up divers things for errors , hath not much aspersed his own brethren doctor twisse , mr. gattaker and many others in many doctrinall points they hold ? the testimony of mr. samuel ruthorford one of the scotch commissioners in the last page of his epistle to the reader in his book intituled , the divine right of church government and excommunication . no incroaching on christs prerogative , but it is a controversie ( say some ) whether the government of the church of the new testament , belong to the magistrate or to the church ? to which i say , . it was a controversie created by men willing to please princes , with more power in the courts of christ then ever the lawgiver and apostles gave them , and that against the mind of glorious lights , the first reformers , and the whole troop of protestant divines who studied the controversie against the usurped monarchy of the man of sin , more exactly then one phy●●tian , who in a cursory way diverted off his road of medicine of which he wrote learnedly , and broke in on the by upon the deepest polemicks of divinity , and reached a riders blow unawares to his friends . . in things doubtfull conscience hath refuge to the surest side : now it s granted by all , and not controverted by any , that in the apostolique church , the government of the church of the new testament was in the hands of apostles , pastors , teachers ; and therefore conscience would sway to that in which there can be no error , except on supposall of abuse ; and christian rulers would not do well to venture upon eternity , wrath , the judgement to come ; confiding on the poor plea of an erastian distinction , to incroach upon the prerogative royall of iesus christ . finis . notes, typically marginal, from the original text notes for div a e- see the ministers book called smectymnuus , presented to the parliament , sect. . printed . mr edwards . see the same smect. sect. . see smect. sect. . a some . or some or some ▪ see smect. quaere . see the same quaere . see the same quaere . unlesse there be a uniformity . smect. sect. . * viz. in the worship now . see smect. sect. . see smect. sect. . see smect. sect. . see smect sect. , . see smect. sect. . sect. . the same smect. sect. . smect. in quaere about episc. see smect. ep●st . see smect. epist. smect. sect. . see sect. . sect. the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . smect. sect. . sect. the same . sect. the same see sect. the same . see smect. sect. . sect. the same . notes for div a e- mr marshals serm. novemb. . m● . case sermon gods waiting , p. . rev. . , . mr. edw : his gangrena . ezra . . notes for div a e- mr. perkins aquinas sum . englands duty under the present gospel liberty from revel. iii, vers. : wherein is opened the admirable condescension and patience of christ in waiting upon trifling and obstinate sinners, the wretched state of the unconverted, the nature of evangelical faith ..., the riches of free grace in the offers of christ ..., the invaluable priviledges of union and communion granted to all who receive him ... / by john flavell ... flavel, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) englands duty under the present gospel liberty from revel. iii, vers. : wherein is opened the admirable condescension and patience of christ in waiting upon trifling and obstinate sinners, the wretched state of the unconverted, the nature of evangelical faith ..., the riches of free grace in the offers of christ ..., the invaluable priviledges of union and communion granted to all who receive him ... / by john flavell ... flavel, john, ?- . [ ], , p., [ ] leaf of plates : port. printed for matthew wotton ..., london : . engraved frontispiece portrait of flavel opposite t.p. errata: p. [ ]. advertisement: p. [ ]-[ ]. reproduction of original in the union theological seminary library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- revelation iii, -- sermons. presbyterianism -- doctrines. sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion ●ffigies of iohn flavell . aetatis suoe . an̄o dom . englands duty , under the present gospel liberty . from revel . iii. vers . . wherein is opened the admirable condescension and patience of christ , in waiting upon trifling and obstinate sinners . the wretched state of the vnconverted . the nature of evangelical faith , with the difficulties , tryals , and means thereof . the riches of free-grace in the offers of christ , pardon , and peace to the worst of sinners . the invaluable priviledges of vnion , and communion , granted to all that receive him , and the great duty of opening to him at the present knocks and calls of the gospel ; with the danger of neglecting these loud ( and it may be ) last knocks and calls of christ , discovered . by iohn flavell , preacher of the gospel at dartmouth in devon. rom. ii. . or despisest thou the riches of his goodness , and forbearance , and long-suffering ; not knowing that the goodness of god leadeth thee to repentance ? london , printed for matthew wotton at the three daggers near the inner-temple gate in fleetstreet , . licensed , septemb. th . . an epistle to the reader . candid reader , the following discourse comes to thy hand in that native plainness wherein it was preached . i was conscienciously unwilling to alter it , because i found by experience , the lord had blessed and prosper'd it in that dress , far beyond any other composures on which i had bestowed more pains . let it not be censured , as vanity or ostentation , that i here acknowledge the goodness of god in leading me to , and blessing my poor labours upon this subject : who , and what am i , that i should be continued , and again employed in the lords harvest , and that with success and encouragment ; when so many of my brethren , with their much richer furnitures of gifts and graces , have , in my time , been called out of the vineyard , and are now silent in the grave ! 't is true , they enjoy what i do not ; and 't is as true , i am capable of doing some services for god which they are not . in preaching these sermons i had many occasions to reflect upon the mystical sense of that scripture , amos . . the plow-man shall overtake the reaper , and the treader of grapes , him that soweth seed . sowing and reaping time trod so close upon one another , that ( in all humility i speak it to the praise of god ) it was the busiest and blessedst time i ever saw , since i first preached the gospel . england hath now a day of special mercy : there is a wide door of opportunity opened to it ; o that it might prove an effectual door ! 't is transporting and astonishing , that after all the high and horrid provocations , the atheism , prophaness , and bitter enmity against light and re●ormation ; this sweet voice is still heard in england , behold , i stand at the door and knock . the mercies and liberties of this day are a new tryal obtained for us by our potent advocate in the heavens : if we bring forth fruit , well , if not , the ax lieth at the root of the tree . let us not be secure . jerusalem was the city of the great king : the seat of his worship and symbols of his presence were fixed there . it was the joy of the whole earth ; the house of prayer for all nations ; thither the tribes went up to worship ; the tribes of the lord , unto the testimony of israel . for there were set thrones of iudgment , the thrones of the house of david , psal. . , . these priviledges she enjoyed through the succession of many ages , and had ramained the glory of all nations to this day , had she known , and improved , in that day the things that belonged to her peace ; but they neglected their season , rejected their mercies , and miserably perished in their sins : for there ever was , and will be found , an inseparable connection betwixt the final rejection of christ , and the destruction of the rejecters , matth. . , , . the contemplation whereof drew those compassionate tears from the redeemers eyes , when he beheld it in his descent from the mount of olives , luke . , . let all that are wise in heart henceforth depose their animosities ; sadly reflect on their past follies , encourage and assist the labours of their brethren in the lords harvest ; and rejoyce that god hath set them at liberty by law , whose assistance , in so great an opportunity , is so necessary and desirable : it is against the laws of wisdom and charity , to envy the liberty , and much more the success , of our brethren , cor. . . if the workmen contend and scuffle in a catching harvest , who but the owner suffers damage by it ? if after so miraculous , recent , and common a salvation as this , we still retain our old prejudices and bitter envyings ; if we smite with the pen and tongue when we cannot with the hand ; and study to blast the reputations and labours of our brethren ; and still hate those we cannot hurt . in a word , if we still bite and devour one another , we shall be devoured one of another : let us not lay the fault upon others , we our selves have been the authors and instruments of our own ruin ; and this must be the inscription upon our toomb-stone , o england , thou hast destroyed thy self . i am more afraid of the rooted enmity , and fixed prejudices , that are to be found in many against holiness , and the serious professors of it ; and inflexible obstinacy and dead formality in many others , ( the tokens of a tremendous infatuation ) than i am of all the whispered fears from other hands , or common enemies upon our borders . to prevent these mischiefs , and promote zeal and unanimity among the ministers of the gospel , i have presumed to address to them in the following epistle . i judged it necessary on several reasons to write it in latin , as what allowed me a greater freedom of expression , than might seem convenient in the common language . i am conscious of my own unworthiness to be their monitor , and of the defects their iudicious eyes will easily discern , in the style wherein it is written ; and yet can promise my self a becoming reception of what is so faithfully , seasonably , and honestly designed for their good . i am satisfied that no candid and ingenuous person will put words upon the rack , quarrel a similitude , or expose a trifle , when he finds the design honest , and the matter good and necessary . as to the treatise it self , thou wilt find it a persuasive to open thy heart to christ. thy soul , reader , is a magnificent structure built by christ ; such stately rooms as thy vnderstanding , will , conscience , and affections ; are too good for any other to inhabit . if thou be in thy vnregenerate state , then he solemnly demands , in this text , admission into the soul he made , by the consent of the will : which if thou refuse to give him , then witness is taken that christ once more demanded entrance into thy soul which he made , and was denied it . if thou hast opened thy heart to him , thou wilt , i hope , meet somewhat in this treatise that will clear thy evidences , and chear thy heart ; pray , read , ponder , and apply . i am , thine and the churches servant iohn flavell . epistola dilectissimis , & in christo prequam reverendis evangelii ministris ; nunc demum miranda dei providentia libertati restitutis : senioribus quidem supplex , iunioribus vero & candidatis paraenetica . patres , fratresque in christo colendissimi , quamvis nobis non convenit pro arbitratu nostro cudere metaphoras , eas tamen amplecti convenit , quas ipse spiritus scriptura signavit : signavit autem & graphice depinxit exulantis ecclesiae liberationem , ingruentis & amoeni veris suavibus deliciis , cant. ii. v. , . sub sole vernalitellus velut parens benignissima sinus suos recludit , herbas varias expromit , prata florum copia condecorat , arbores prioribus viduatae , novis frondibus se induunt : pulso frigore , aer tepet ; pecudes ubera tumentia domum referunt , avia tunc avibus resonant virgulta canoris . virgil. revirescunt , & rident omnia . tempus quidem propitium , beneficum ; & rebus omnibus , praecipue viventibus mirifice commodum ac amicum . quae omnia a brightmanno nostro , summa , quidem industria , ac miro ingenii acumine accommodantur insigni isti temporis periodo , qua cyrus edictum suum ( nunquam satis laudandum ) de liberando populo emittebat . consimilis providentiae radii animantes , veluti sol arietem ingrediens , nos semi-mortuos revirescere fecerunt . non nos latet ; ( adhuc enim crudescunt vulnera ) quam dura & acerba a multis retro annis conscientiae causa sustinuimus ; heu ! quae non vidimus ! quae non perpessi fuimus indigna ! durante hac hyeme aspera , tristi , & omnimodo molesta , vi●●imus aequora horridis tumentia procellis ; quibus aliqui territi ac attoniti , cuilibet vento vela dedere . vidimus arbores tam fructu , quam forma aliis praecellentes , nimbosis ventis prosternatas : alias sine fructu vel fronde quasi sideratas . montes crebris pruinis albicantes , flumina glacie concrescentia , terras nivibus obrutas , imo sepultas . alituum pecudumque greges famelicos undique dispersos , & angustiis pressos . aucupes astutos retia sua non fine successu dispandentes . ut verbo absolvam , vidimus eheu ! ecclesiam christi propriis pennis transfixam . rempublicam legibus fundatam legibus fere subversam , inauspicata omnia , & in deterius indies vergentia . diu direque in hoc malorum pelago agitati fuimus . juvenes inibamus , senes emergimus ; idem nobis evenit quod in obsidione tyri recordatur , ezek. xxix . . omne caput decalvatum , & omnis humerus depilatus est . attamen haec omnia molesta potius quam miranda illi videntur , qui serio perpendit verba fatidica magni apostoli , tim. iii. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de quibus temporibus formidolosis ita lactantius , propinquante igitur hujus seculi termino , humanarum rerum statum commutari necesse est ; & in deterius nequitia in valescente prolabi : ut etiam nostra haec tempor a quibus iniquitas & malitia usque ad summum gradum crevit , in illius tamen insanabilis mali comparationem foelicia & prope aurea possint judicari . ita enim justitia rarescet , ita impietas & avaritia , & cupiditas , & libido crebrescent , ut si qui tum forte fuerint boni , praedae sint sceleratis , ac divexentur undique ab injustis . soli autem mali opulenti sint , boni vero in omnibus contumeliis atque in egestate jactentur . confundetur omne jus , & leges interibunt , nihil quisquam tune habebit nisi aut male quaesitum , aut manu defensum , audacia & vi omnia possidebunt . non fides in hominibus , non pax , non humanitas , non pudor , non veritas erit , atque ita securitas , neque reginem , neque requies a malis ulla ; omnis enim terra tumultuabitur , frement ubique bella . omnes gentes in armis erunt , & seinvicem oppugnabunt . civitates inter se finitimae preliabuntur ; tunc per agrabit clades orbem , metens omnia , & tanquam messem cuncta prosternans : cujus vastitatis & confusionis haec erit causa , quod romanum nomen quo nunc regitur orbis , ( horret animus dicere , sed dicendum , quia futurum est ) tolletur de terra . quid tibi videtur lector ? nostrane heic tempora describuntur , an longius expectandum donec hoc hominum genus pestiferum in scenam prodeat ? nemo sane de iis dubitet quae sanis ac illaesis sensibus persentiscit . caeterum deus tandem nostri misertus , virum pietatis amantem , & veri studiosum excitavit ; qui summis laboribus & maximis periculis causam suam fortiter assereret , & faciem terrae renovaret . secundum hoc tempus dicetur , quid operatus est deus ! nunc omni impedimento sublaturo , horrida procella sedata ; ( quae nos huc illuc sicut stipulas dispergebat ) deus noster propitius nos ita alloquitur , surge amica mea & veni , ecce enim hyems transiit , pluvia praeteriit , flores conspiciuntur in terra , tempus minuritionis advenit ; & vox turturis auditur in terra nostra . q. d. jam satis domi latitasti , potes in publicum prodire . signa salutis , & incitamenta laboris undiquaque apparent . sic hyemis asperitas nobis commendat suavitatem veris . ad me quod attinet , quam primum vox laeta libertatis aurem attigerat , proprio & exoptato operi meipsum statim accingere cepi . si enim tanta dulcedo in mathematicarum artium studiis invenitur , & cum quis eam degustaverit , quafi circeis poculis captus se non finit ab illis divelli : dulcissimum erit labores nostros quamvis exantlatos , gloria christi , & animarum salute ultro impendere . gaudio igitur non vulgari gavisus sum , quod demum falcem meam fere rubigine exesam , in messem domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immittarem . gratias ago deo meo benignissimo , qui opportunitatis o●tium non tantum tempestive apperuit , quin etiam ( mihi supplicanti ) salubrioris doctrinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppeditavit ; multisque jamdudum benedixit . has●e ergo primitias restitutae libertatis , quales , quales , quas autem non pauci acrius efflagitarunt , ut in apricum cum feram ; vobis perquam humillime offero . venia sit fratri , omnium minimo ; seque infra omnes christi legatos merito aestimanti ; si signata & celeberrima hac occasione , audacius paulo quam pro eruditionis aut experientiae modulo , sese efferat christianus ●ervor . pompaticam eloquentiam non ambiit concionator vester . oratione populari , non polita ; pressa , non praeculta ; per totum usus fui . non minus enim de rebus theologicis dicendum duxi , quam de philosophicis cicero . istiusmodi res dicere ornate puerile est , plane autem & perspicue expedire posse , docti & intelligentis viri . merito displiceat , si doctrinam christi crucifixi ; stylo non crucifixo , hoc est turgido pertractarem . hisce praemissis . i. laetemur libertate nostra laetitia debite temperata , laetitia dico , suis ponderibus aeque librata ; & utrinque munita , peccatorum sc. praeteritorum moestitia , nec non futurorum metu . legimus ier. xxix . . de voce gemitus ac fletus qua sub tempus liberationis agnoscerent fideles pristina sua peccata ; quibus deum lacessiverant ; & eadem emollitis cordibus ex animis lugerent . et quam congrua fuit vox ista ecclesiae , vel ad jacta fundamenta redivivi templi ? vox laeta vociferatione , ac uberi fletu aequaliter mista , ezra iii. . multi flebant vace magna , multi vociferatione ex laetitia efferebant vocem ; ita ut populus non internosceret sonum vociferationis ex laetitia , a voce fletus populi . nec pudet sanctos lapsus sui & dedecoris ad gloriam dei meminisse ; nihil enim nobis decedit , quod cedit in illius honorem . venustae admodum & amabiles conspectu suo erunt facies nostrae , cum lachrymas plorantes gratulabundis lachrymis supervenientes viderit ! veri poenitentis est flere commissa , ne flenda committeret . praecessit nobis asaphus laudabili ●uo poenitentiae exemplo , psalm . lxxix . . ne recorderis ( in quit ) iniquitatem priorum , &c. recordari deus dicitur iniquitatum , cum peccata quasi ad calculum vocans , & tam magnitudinem , quam multitudinem horum aestimans , punire constituit . loquitur de deo more humano , homines enim gravius offensi , & poenas de liberis suis sumpturi ; in memoriam sibi vocant priora delicta omnia quae liberi commiserunt : revocemus itidem , & ex animis ploremus desidiam nostram praeteritam libertatem male concomitantem . ardenti desiderio non ita flagravimus ; ex imo pectore non ingemiscimus : ex cerebro saepe , non medullitus proloquuti fuimus . nimis frigide de rebus vere tremendis inter orandum & praedicandum disseruimus . antecessores superioris seculi non aequis passibus sequuti sumus . gravitate morum , & utilitate sermonum majestatem religionis non conservavimus . quorum causa deus noster justam concepit iram , eamque praeteritis calamitatibus patefecit , & patefaciendo de futuro nos palam admonuit . ii. proinde fratres in visceribus christi enixe postulo , ne excidat vobis illud paulinum , si fieri 〈◊〉 , & quantum in vobis est , cum omnibus hominibus in pace viventes , rom. xii . . duplex additur limitatio . prima , si fieri potest , nempe salva justitia , pietate , ac veritate : ratio veritatis non est sic habenda , ut pacis cura prorsus negligatur , nec unitas talis ambienda qua veritas deseratur : sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut ipse loquitur , eph. iv. . neutram enim ex animo diligunt ( ut recte davenantius noster ) qui utramque non diligunt . christiani ergo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maxime ornant christianum nomen . altera , quantum in vobis est , ( i. e. ) omnium amici este , si ●ieri potest , si non potest utrinque , certe ex vestra parte amici este . veritas inter im probos odium parit , & pietas semper invisa est , cujus rei hanc rationem reddit lactantius , quod is qui peccat vult habere liberum peccandi locum ; non aliter se putat malefactorum voluptate securius perfrui posse , quam si nemo sit cui delicta non placeant . ergo tanquam scelerum & malitiae suae testes extirpare funditus nituntur , & tollere ; gravesque sibi putant tanquam vita eorum coarguatur : horum igitur amicitia pietas periclitatur . alios habemus formam pietatis induentes , sed qui vim ejus abnegarint . de his ita questus est bernardus , vae generationi huic a fermento pharisaeorum quod est hypocrisis ; si tamen hypocrisis dici debet , quam jam latere prae abundantia non valet , & prae impudentia non quaerit . serpit hodie putida tabes per omne corpus ecclesiae : & quo latius , eo desperatius : eoque periculosius , quo interius . nam si insurgeret apertus inimicus haereticus , mitteretur foras . si violentus inimicus , absconderet se forsitan ab eo . nunc vero quem ejiciet , aut a quo absconderet se ? omnes amici , & omnes inimici ; omnes necessarii , & omnes adversarii . omnes domestici , & nulli pacifici . omnes proximi , & omnes quae sua sunt quaerentes . ministri christi sunt , & serviunt antichristo . honor ati incedunt de bonis domini , cum domino honorem non deferunt , &c. de his dicam , in consilium eorum non veniat anima mea , in coetu illorum non sit gloria mea . multi vero sunt pacis & veritatis studiosi , in fundamentalibus consentientes , & contra communes reformatae religionis hostes pariter conscripti ; qui nihilominus proh dolor ! in non necessariis dissiliunt , & suos utrinque ad partes & pugnas vocant . dum pugna haec hostilis gliscit inter fratres , hostibus suis perpetuas insultandi & nocendi opportunitates suppeditant . si quis huic morbo epidemico medicamentum reperire posset , bene de ecclesia merueret : at cum tot annorum experientia sit compertissimum , illud vix , aut ne vix fieri posse pulvere scholastico luctand● , aut conscientiam poenis premendo ; consultius esset omnia haec certamina consopire , quam frustra luctando ecclesiam dilaniare ; & tandem ad utilissimam , si non unicam istam pacis regulam redire , phil. iii. . in eo ad quod usque pervenimus , eadem incedamus regula , &c. cui convenit saluberrimum istud tossani consilium , academiae tubingensi his verbis traditum , tollenda merito omnis criminandi & maledicendi amarulentia , & judicum filio dei domino nostro iesu christo ipsisque posteris nostris , qui certaminis non auctores , sed spectatores , aequius sepositis affectibus judicaturi sunt permittendum . adversarii nostri etiamnum vivunt , & quotidie audaciores fiunt . noctes & dies hoc agunt & meditantur , ut exortum evangelii lumen extinguant ; antiquasq : tenebras revocent . interea nos qui initio unanimos per dei gratiam evangelium enunciavimus , conversis armis in mutua vulnera ruimus ; gratumque hostibus spectaculum exhibemus : qui plus praesidii atque fiduciae in concertationibus nostris , quam inani causae suae fundamento collocant . iterum iterumque respiciamus illud apostoli , gal. v. . quod si alii aliis mordetis ac exeditis ; videte ne vicissim alii ab aliis consumamini . quod enim cicero de clarorum virorum discordiis dixit , id davenantius noster de ecclesiarum discordiis non dubitat affirmare ; non alios solere esse illarum exitus , nisi aut universarum interitum , aut victricium in reliquas injustum dominatum . valde metuendum est ne hisce diuturnis & funestis contentionibus ( quod deus avertat ) suum omnes accelerent interitum . nec dubito discordias inter pios extingui posse , quicquid in contrarium aliqui obtendunt , si quorundam mentes ab omnis suspicionis , irae , ac invidiae spumis & scoriis bene expurgatae essent : en fratres , quam propriam tempestivamque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prudentissimus noster medicus nobis omnibus hoc tempore adaptavit ! det deus effectum desideratum , ne , vulnus in antiquum redeat male firma cicatrix . pii ubique gemunt praesentem & deplorandum ecclesiae statum : & ex clade nonnullorum , conjecturam faciunt quid periculi immineat universis . — en quo discordia gentes , perduxit miseras ! nec potest quisquam in●icias ire sanctos & sapientes ex utraque parte ( quantum inter se dissentiunt ) in hoc saltem unanimos esse , quod haec non sunt litigandi , sed orandi , & redintegrandi tempora ; tales enim voces ubique effundunt , convertat deus cor patrum ad filios , et cor filiorum ad patres ; ne veniens percutiat terram anathemate . suis non recte consulunt , qui ob controversias nunquam fortasse inter doctos terminandas , perpetuis dissidiis lacerant ecclesiam . fratres nostri qui serio profitentur se nulla alia causa a nobis dissentire in minutioribus religionis , quam formidine peccandi ; ambabus ulnis sunt amplectendi : cito igitur tollantur omnia offendicula , ne bis impingeremus in eundem lapidem . si iterum collidimur , frustulatim frangimur ; nolumus illis hanc laudem concedere , quod illi pacis & concordiae studiosiores quam nos evaderent ; in fundamentalibus & necessariis conformitatem exigite , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & non necessariis debitam , amplam , & non hamatam libertatem concedite . nemo sibi arroget li●entiam dividendi ecclesiam , & dissolvendi fraternam unitatem ex ea causa quam nec christus , nec apostoli , nec ecclesia pure primitiva unquam approbasset . omnes controversias●e medio tolli non posse concedimus , sed omnibus discordiis valedicere poteramus ; opinionum enim varietas , & opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quid facit in pectore christiano luporum feritas , canum rabies , venenum lethale serpentum , cruenta saevitia bestiarum ? ut olim cyprianus . nova atque inaudita ( inquit gregorius ) est ista praedicatio , quae verberibus exigit fidem ; facessat ergo omnis criminandi & maledicendi amarulentia ; tranquillus deus tranquillet omnia . iii. praecipue ac prae omnibus suppliciter vos rogo , ut sepositis omnibus levioris naturae studiis , hoc unum intendatis , quomodo animas vobis commissas , ( quibus omnia terrena sunt longe postponenda ) christo lucrifaciatis : hic labor , hoc opus est . procul absit a vobis detestanda illa donorum parsimonia , mundanorum immunda cura , corporis vilissimi nimis cautela ; non magnum nobis videatur vilem sudorem nostrum illarum gratia dispendere , cum christus pretiosissimum suum sanguinem tam libere ac libentissime effudit . si domini talenta sudario abscondimus , ubi fudaria inveniemus cruentas lachry mas nostras pro tanto facinore exsiccare ? recolligite fratres , omne tempus nobis impensum , requiretur a nobis qualiter sit expensum . quantum temporis inutili silentio jamdudum amisimus ! sed inter omnia gravamina sub quibus diu gemuistis , nullum persuasissimum habeo aegrius tulistis quam oribus occlusis inter animas egenas tam diu latitasse ; praesens opportunitas labilis est , quod ad futurum attinet , nubes post pluvias revertantur : surgite ergo viri optimi , agite hoc negotium , & erit dominus vobiscum . communes carnis querelas despicite , coronam istam coelestem prospicite . splendebunt prudentes quasi splendor expansi , & qui multos instituunt , quasi stellae in sempiterna secula . hac spe labefactantes animos erigamus , & muniamus adversus irrisiones & molestias quas evangelii nomine expectandas habemus ; quae non induenda viscera misericordiae , cum tales de salute recuperenda , & exitio ad quod in instanti abripi possunt , vitando , cum interim nihil minus de se cogitant ; alloquimur ? conqueritur apud amesium author laudatus , verba vitae in quorundam doctorum et praedicatorum labiis quantum ad virtutem et efficaciam , moriuntur . adeo enim tepide , adeo remisse verba dei enunciant , ut extincta in labiis eorum penitus videantur ; unde sicut ipsi frigidi sunt et extincti , sic frigidos et extinctos relinquunt . novi quendam propter hoc de civitate parisiaca aufugisse : dicebat enim , se praedicationibus & lectionibus parisiensibus de die in diem , amplius , & amplius infrigidari , & se timere , si moram diuturniorem ibi traheret , ne tandem spirituali gelicidio extingueretur : propter quod transtulit se ad viros ferventes , velut ad carbones vivos , ut inter eos conversans ardorem nutriret , & augeret . attollite oculos , & regiones spectate ; albae enim jam sunt ad messem . nonne videtis vosmet esurientium animarum turmis undique stipatos , hianti ore , solicitisque oculis a vobis panem poscentibus ? si viscera pastorum principis nobis insunt , pascamus oves suas . nonnulli senectute & variis aerumnis pene confecti sunt , alii minutiis scripturae majestatem minuunt ; auresque vulgi vano verborum strepitu complent , aut lenociniis titillant : interea , si vos quoque qui omnigena donorum copia locupletati estis , & opportunitatem tam commodam & amicam habetis , zelo dei & animarum non ardesceretis , horrescam prospicere funestissimum ac vere miserabilem omnium exitum . iv. postremo , paucis expediam quae necessaria dicenda duxi junioribus theologis , & sacri ministerii candidatis ; qui tempore pernecessario huic operi seipsos libentissime dederunt , vel daturi sunt ; nos aestum pondusque diei longe portavimus . milites pene emeriti sumus ; dabit posterior aetas tractabiliores fortasse animos , mitiora pectora quam nostrum habet seculum . faustis natalitiis vestris ergo congratulor ; praesertim si vestra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobilitata & sanctificata sit vel fuerit ; idque eo magis , quia jam omnes praestantissimi chronologi , & temporum indagatores qui computationi operam dederunt , evaserunt similes mulieri gravidae temporis pariendi computum suum praetergressae ; quae singulis horis partus dolores expectare necesse habet . valde probabile est diem illum de quo omnes prophetae prophetarunt , & quem omnes boni , quasi exerto capite expectarunt , prae foribus jam esse . quapropter , juvenes spectatissimi , spes & expectatio renascentis ecclesiae , hanc opportunitatem mordicus arripite mentes vestras omnigena donorum copia ditare . lectionibus assiduis ac precibus ferventissimis reserate diem , & obserate noctem ; qui prostratus studet optimus theologus evasurus est . nudati donis , non possumus veritatem propugnare , aut veritatis inimicos oppugnare . non bona indoles , nec elocutionis gratia ; non gestus decor , aut conversationis urbanitas pro egestate donorum compensare queat . utcunque fratres , prae omnibus cavete , ne germinante indies arbore scientiae , sola sterilescat arbor vitae , ut eximius theologus satis apposite l●quitur ; ne sint apud vos ultima prima , & prima vicissim ultima ; tam pestifera inversio , toto conversionis operi exitialis erit ; caput regulatum est valde desiderandum , sed cor sanctum absolute necessarium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. xii . . vigeant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed emineat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altius radices figant cordibus vestris 〈◊〉 magni apostoli , cor. ix . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quid enim prodest peritum esse , & periturum ? aliud est erudiri de veritatibus christi , aliud edoceri de eo , sicut veritas est in jesu . noctes atques dies mentibus vestris insideat grav is ista cautela literatissimi reynoldi nostri ; ne nobis nimium adblandiamur , si forsan exquisitissimis naturae dotibus , ingenii acumine , sermonis elegantia , varia lectione , longo rerum usu , artium , linguarum , scientiarum omnium peritia , judicii gravitate , & rationis pene angelica perspicacia nos deus ornaverit : nisi simul accedat spiritualis gratiae adjutorium , quo coelestis mysterii cognitionemque adaptemur . quamvis enim splendidissima haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merito nobis in animis & affectibus hominum famam gratiamque conciliant , quamvis magnum inde reipub ▪ literariae , & ecclesiae christi emolumentum accedat ; nullum tamen ex sese aut ad dei favorem , aut ad coelestis beatitudinis mercedem consequendam momentum conferunt . det deus dona ministrantia & sanctificantia , ut christi propugnatores , & inimicorum ejus expugnatores vosmet comprobetis . sed manum de tabula , epistolam hanc levidensem , & pingui ( ut aiunt ) minerva contextam ; benevole tamen excipite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debitae observantiae a conservo vestro in evangelio christi johanne flavello . by reason of the authors distance from the press , some mistakes have escaped which the candid reader is desired to correct . errata in this epistle . page . l. . read omnimode . p. . l. . after ita , add neque . ib. r. regimen . p. . l. . for & , r. ut . p. . l. . for iniquitatem , r. iniquitatum . to the reader . the worthy author of the discourse emitted herewith , is one whose praise is in the gospel throughout all the churches . his other books have made his name precious and famous in both englands . nor can my testimony add any thing to one every way greater than my self . nevertheless , a singular providence having cast my lot to be at present in this great city ▪ i could not withstand the importunity of them , who desi●ed a few prefatory lines to manifest the respect i owe to this renowned and learned man. it was a wife reproof which a grave divine administred to a young preacher , who entertained his auditory with an elaborate discourse : after he had commended his parts and pains , there was ( said he ) one thing wanting in the sermon ; i could not perceive that the spirit of god was in it . and though morality is good and necessary to be taught and practised , yet it is much to be lamented , that many preachers in these days have hardly any other discourses in their pulpits than what we may find in seneca , epictetus , plutarch , or some such heathen moralist . christ , the holy spirit , and ( in a word ) the gospel is not in their sermons . but blessed be god , that there are some ( and great is their company in this land of light ) who preach the truth as it is in jesus : and he who has taken the book out of the right hand of him that sits on the throne , and is worthy to open the seals thereof , has been pleased in wonderful ways to set open and keep open a door of liberty to the gospel , that they , unto whom he has given an heart to preach christ , may do it . this is the lords doings ; this is a spirit of life from god. when cyrus proclaimed liberty for the free exercise of religion , the lords servants , who for some years had lain dead , were brought out of their graves , ezek. . , . this treatise is a word in season : god has made the author to be a wise master-builder in his house , and acccording to the wisdom given him of god , he has inlarged on a gospel subject very proper to be insisted on at such a day as this . i am inform'd by unquestionable hands that there was a remarkable pouring out of the spirit when these sermons were viva voce delivered , a great number of souls having been brought home to christ thereby . the lord grant that the second preaching of them to far greater multitudes by this way of the press , may by the same spirit be made abundantly successful for the conversion and salvation of gods elect. the fruit brought forth by the holy apostles in respect of the writings of some , ( as well as the doctrin preach'd by all ) of them , does still remain . the fruitful labors of this faithful servant of christ will promote the glory of god , and the good of souls , when he himself shall cease from his labors and his works shall follow him . let the lords people be thankful to him for that he has sent such a labourer into the harvest , and pray , that he may be continued long therein , and that many such ( for there are but ●ew such ) may be raised up , and be made eminently successful in their holy endeavours , to the inlargement of the kingdom of christ and of god ; and let him reign in this land for ever and ever , which is the hearts desire and prayer of one who is , less then the least of all saints increase mather . london , ▪ . . books written by the author , and sold by matthew wotton at the three daggers in fleetstreet . flavell's fountain of life opened , or a display of christ in his essential and medi●torial glory . o. — the method of grace in bringing ho●● the eternal redemption . o. — discourse of the immortality of the soul. o. — husbandry spiritualized , or the heavenly use of earthly things . o. — two treatises of fear and evil days . o. — divine conduct , or the mystery of providence . o. — the saint indeed , the great work of a christian , opened and pressed , from prov●r● . . o. — the touch-stone of sincerity , or signs of grace and symptoms of hypocrisie . being the second part of the saint indeed . — the seaman's compass . o. — the seaman's companion , containing six sermons suited to the various conditions of seamen . o. — token for mourners , or boundaries for sorrow on death of friends . o. — preparation for sufferings . o. — sacramental meditations . o. — balm of the covenant , applied to the bleeding wounds of afflicted saints . o. — a sermon preached at the publick thanksgiving feb. . . for englands deliverance from popery . books printed for matthew wotton . smith's david's repentance . — great assize . — david's blessed man. dent's plain man's pathway to heaven . farnaby's rhetorick . inet's devout christian in three parts , first , prayers for a single person ; secondly , prayers for a family ; thirdly , a discourse on , and prayers at , the sacrament . winchester's phrases . markham's master piece . o. english gardner . o. salmon's dispensatory . — doron medicum , or supplement to the dispensatory . baker's arithmetick . york's arithmetick . lucian's dialogues greek and latin. errata . si accentus , comma , colon , periodus omittantur , vel id genus lelevior a occurr ant festinantis preli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; tuam rogatam velim indulgentiam : graviora quod attinet , exhibeo tibi indicem , ut videre est . in the latin epistle . page . line . after ita add neque . ib. read regimen . p. . l. for & r. ut . and l. . r. aperuit . p. . l. . r. iniquiratum . p. . l. . for quam qu●● . p. . l. . r. judicium . l. . for aliis r. alies . p. . l. . for atques r. aqtue . l. . r. cognitionem dilectionemque . in the book it self correct thus . page . l. . r. how . to. p. . l. . r. co extended . p . l. ult . for but r. and. p. . l. . r. angel of god p. . l. for world r. word . p. . l. . r. a point . p. . l. . r. the doctrine of free grace . p. . l. . for though r. because . p. . l. . r. fell . p. . l. ult . r. home . p. . l . r. four. p. . l. for too r. some . p. . l. . r. the curse . p. . l. . r. your . p. . l. . r. hold . p. . l. . r. once . p. . l. . for by r. for . p. . l. . r. thousands . p. . l. . for seem r. serve . p. . l. . r. which . p. . l. . dele the. p. . l. . r. scared . p. . l. . for that r. the. p. . l. ● . song . p. . marg. for est r. & p. . l. . for have r. hear . p. . l. . dele and. p. . l. . r. word . p. . l. ult . r. strikes . p. . l. . r. you . p. . l. . for means r. signs . p. . l. . r. christ's . p. . l. . r. gaining . p. . l. . add not . p. . l. . for in r. with . p. . l. . r. to sit . p. . l. . r. believers . p. . l. . r. hides . and l. . r. poured out . p. . l. . r. first is this the. l. . dele a. in the appendix . page . line . add to . p. . l. . r. when it . p. . . . r. by their . p. . l. . r. abeneus . sermon . i. revel . . . [ behold ] i stand at the door , and knock : if any man hear my voice , and open the door , i will come in to him , and sup with him , and he with me . this day hath our compassionate redeemer opened unto us a door of liberty , liberty to us to preach , and liberty for you to hear the glad tydings of the gospel . this is a day few looked for ; how often have i said in the years that are past , god hath no more work for me to do , and i shall have no more strength and opportunities to work for god ? and how often have you said in your hearts , we have sinned our ministers out of their pulpits , and our eyes shall no more behold those our teachers ? but lo , beyond the thoughts of most hearts , a wide ( and i hope ) an effect●al door is now opened in the midst of us . oh! that it might be to us as the valley of achor was to israel , for a door of hope : hosea . . ( i. e. ) not only making the troubles they met with in that valley an inlet to their mercies , as ours have been to us ; but giving them that valley pignoris nomine , as a pledge of greater mercies intended for them . upon the first appearance of this mercy , my next thoughts were how to make the most fruitful improvement of it amongst you , lest we should twice stumble at the same stone , and sin our selves back again into our old bondage . in the contemplation of this matter , the lord directed me to this scripture , wherein the same hand that opened to you the door of liberty , knocks importunately at the doors of your hearts for entrance into them , for union and communion with them . it will be sad indeed if he that hath let you in to all these mercies , should himself be shut out of your hearts : but if the lord should help you to open your hearts now to christ , i doubt not but this door of liberty will be kept open to you , how many soever the adversaries be that envy it , and will do their uttermost to shut it up , ezech. . . the mercies you enjoy this day , are the fruits of christs intercession with the father , for one tryal more ; if we bring forth fruit , well , if not , the ax lyeth at the root of the tree . under this consideration i desire to preach , and even so the lord help you to hear what shall be spoken from this precious scripture , behold i stand at the door and knock , &c. these words are a branch of that excellent epistle dictated by christ , and sent by his servant john to the church of laodicea , the most formal , hypocritical and degenerate of all the seven churches ; yet the great phisitian will try his skill upon them , both by the rebukes of the rod , ver . . and by the perswasive power of the word ; ver . . behold , i stand at the door and knock , &c. this text is christs wooing voice , full of heavenly rhetorick to win and gain the hearts of sinners to himself ; wherein we have these two general parts . . christs suit for a sinners heart . . the powerful arguments enforcing his suit . first , christs suit for a sinners heart , wherein we have ( st ) the solemn preface , ushering it in , behold . ( dly ) the suit it self . the preface is exceeding solemn , for beside the common use of this word behold , in other places to excite attention , or exaggerate and put weight into an affirmation ; it stands here as a judicious expositor notes , as a term of notification , or publick record , wherein christ takes witness of the most gracious offer he was now about to make to their souls , and will have it stand in perpetuam rei memoriam , as a testimony for or against their souls to all eternity , to cut off all excuses and pretences for time to come . . the suit it self , wherein we have . the suitor , jesus christ. . his posture and action ; i stand at the door and knock . . the suit it self , which is for opening , if any man open . . the suitor christ himself , i stand ; i that have a right of sovereignty over you ; i that have shed my invaluable blood to purchase you , and might justly condemn you upon the first denial or demur , behold i stand , this is the suitor . . his posture and action , i stand at the door and knock ; the word is in the preter tense , i have stood , but being here joyned with another verb of the present tense , it is fitly translated , i stand , yet so as that it notes a continued action . i have stood and do still stand with unwearied patience ; i once stood personally and bodily among you in the days of my flesh , and i still stand spiritually and representatively in my ambassadors at the door , ( i. e. ) the mind and conscience , the faculties and powers which are introductive into the whole soul. the word door is here improperly put to signify those introductive faculties of the soul which are of a like use to it , as the door is to the house . this is the redeemer's posture , his action is knocking ; ( i. e. ) his powerful essays , and gracious attempts to open the heart to give him admission . the word knock signifies a strong and powerful knock , he stands patiently , and knocks powerfully by the word outwardly , by the convictions , motions , impulses , strivings , and instigations of his spirit inwardly . . the design and end of the suit , it is for opening ( i. e. ) consenting , receiving , embracing and hearty accepting of him by faith . acts . . the lord opened the heart of lydia , ( i. e. ) perswaded her soul to believe ; implying , that the heart by nature is strongly barr'd and lock'd up against christ , and that nothing but a power from him can open it . secondly , the powerful arguments and motives used by christ to obtain his suit , and get a grant from the sinners heart , and they are drawn from two inestimable benefits accrewing to the opening or believing soul. viz. . union . . communion with christ. . vnion , i will come in to him , that is , i will unite my self with the opening believing soul , he shall be mystically one with me , and i with him . . communion , i will sup with him , and he with me ; that is , i will feast the believing soul with the delicates of heaven . such comforts , such joys , such pleasures as none in the world but believers are capable of . and to set home all , these special benefits are proposed by christ to all sorts of sinners great and small , old and young , if any man hear my voice and open the door , that so no soul might be discouraged from believing , by the greatness or multitude of his sins , but the vilest of sinners may see free grace triumphing over all their unworthiness , upon their consent to take christ according to the gracious offers of the gospel . the words thus opened , afford many great and useful points of doctrine , comprehending in them the very sum and substance of the gospel . the first which ariseth from the solemn and remarkable preface behold , will be this . i. doctrine . that every offer of christ to the souls of sinners is recorded and witnessed with respect to the day of account and r●ckoning . here we shall enquire into three things . . who are gods witnesses to all gospel tenders ? . what are the object matters they witness to ? . why god records every offer of christ , and takes witness thereof ? first , who are gods witnesses to all the tenders and offers made of christ by the gospel , and they will be found to be more than a strict legal number ; for . his ministers by whom he makes them are all witnesses as well as officers of christ to the people , acts . . i have appeared unto thee for this purpose , to make thee a minister and a witness . here you see ministers have a double office to propose and offer christ , and then to bear witness for or against those to whom he is thus offered : they are expresly called gods witnesses , rev. . , . their labours witness , their sufferings witness , their solemn appeals to god witness , yea , the very dust of their feet shaken off against the refusers of christ , turns to a testimony against them ; mark . . every groan and sigh , every drop of sweat , much more of blood , are placed in gods book as marginal notes by all their sermons and prayers , and will be produced and read in the great day against all the refusers and despisers of christ. . the gospel it self which is preached to you is a testimony or witness for god , for or against every one that hears it , iohn . . he that rejecteth me , and receiveth not my words , hath one that judgeth him ; the word that i have spoken , the same shall judge him in the last day . and this is the sense of christs words , matth. . . and this gospel of the kingdom shall be preached in all the world , for a witness to all nations , and then shall the end come . ah lord , what a solemn record is here ! every sermon you hear , yea , every reproof , perswasion and conviction is a witness for god to cast and condemn every soul in judgement , that complies not obediently with the calls of the gospel : so many sermons , so many witnesses . . every mans own conscience is a witness for god , that he hath a fair offer once made him ; the very consciences of the heathens that never saw a bible , that had no other preachers but the sun , moon and stars , and other works of nature ; yet of them the apostle saith , rom. . . that they shew the work of the law written in their hearts , their conscience also bearing witness , and their thoughts the mean while accusing or excusing one another . certainly if such vigour and activity was put into the consciences of heathens , who could only read the will of god by the dim moon-light of natural reason ; how much more vigorous and active will conscience be in its accusing office against all that live under the bright beams of gospel light ? their consciences will be swift witnesses , and will ring sad peals in their ears another day . you shall know that there hath been a prophet among you , ezek. . . this single witness is instead of a thousand witnesses for god. . the examples of all those that do believe and obey the gospel , are so many witnesses for god against the despisers and neglecters of the great salvation . every mourning trembling soul among you is a witness against all the dead hearted , unbelieving , disobedient ones , that sit with them under the same ordinances . hence it is said , cor. . . know ye not that the saints shall judge the world ? they shall be assessors with christ in the great day , and condemn the world by their examples , as noah did the old world ; and thus matth. . . john came unto you in the way of righteousness , and ye believed him not , but the publicans and harlots believed him , and ye when ye had seen it , repented not afterward that ye might believe him . q. d. what shift did you make to quiet your consciences , and stifle your convictions , when you saw publicans the worst of men , and harlots the worst of women , repenting , believing and hungering after christ ! their examples shall be your judges . these are gods witnesses . secondly , next let us consider what are the object matters unto which they give their testimony , and that will be found two-fold , according to the two-fold event the gospel hath upon them that hear it : of both which , the apostle gives us this account , cor. . . vnto some we are the savour of life unto life , and unto others the savour of death unto death . accordingly a double record is made , . of the obedience and faith of some , which record will be produced to their joy and comfort in the day of the lord , when he shall come to be glorified in his saints , and to be admired in all them that believe , because our testimony among you was believed in that day . ministers are instruments of espousing souls to christ , and witnesses to those espousals and contracts made betwixt him and them , cor. . . both these offices are exceeding grateful , and pleasant to every faithful minister . . a record is made , and witness taken of all the refusals , disobedience , and slightings of christ by others . thus moses will be the accuser of the jews , john . . do not think i will accuse you to the father , there is one that accuseth you , even moses in whom you trust . this is the saddest part of a ministers-work ; the fore-thoughts of it are more afflictive than all our labours and sufferings . there is a three-fold record made in this case , ( st . ) of the time men have enjoyed under the means of salvation ; how many years they have sat barren and dead hearted , under the labours of gods faithful ministers , luke . . behold these three years i come seeking fruit on this fig-tree and find none . behold the same term of notification with that in the text , applyed to the time of gods patience towards them : and again , ier. . . from the thirteenth year of josiah even unto this day ( that is , the three and twentieth year ) the word of the lord hath come unto me , and i have spoken unto you rising early , and speaking , but ye have not hearkened . oh consider all the years and days you have spent under the gospel , are upon your dooms-day-book . ( dly , ) records are also made of all the instruments that ever god employed for the conversion and salvation of your souls . so many ministers , whether fixed or transient , as have spent their labours upon you , are upon the book of your account . ier. . . the lord hath sent unto you all his servants the prophets , rising early and sending them , but ye have not hearkened , nor enclined your ear to hear . they have wasted their lungs , dropt their compassionate tears , and burnt down one after another as candles to direct you to christ and salvation , but all in vain . ( dly , ) every call , perswasion and argument used by them to espouse you to christ , is likewise upon the book of account , prov. . . . because i have called and you refused , i have stretched my hand , and no man regarded , but you have set at nought all my counsels , and would none of my reproofs . these calls and counsels are of too great value with god , ( though of none with you ) to be lost and left out of your account . thirdly , we shall in the last place inquire into the grounds and reasons of these judicial procedures of god , why he will have every mans obedience and disobedience registred and witnessed for or against him under gospel administrations ; and there are two weighty reasons thereof . first , that wherever the end of the gospel is attained in the conversion of any soul , that soul , and all that were instrumentally employ'd about the salvation of it , may have their proper reward and comfort in the great day , cor. . . as also you have acknowledged us in part , that we are your rejoycing , even as ye also are ours in the day of the lord iesus . this will be matter of joy unspeakable , both to you that shall receive , and to them that shall give such a comfortable testimony for you . oh the joyful congratulations that will be in that day between laborious faithful ministers , and their believing obedient hearers ! lord , this was the blessed instrument of my happy illumination and conversion ; though i might have ten thousand instructers in christ , yet not many fathers ; for by the blessing of thy spirit upon this mans ministry , my soul was begotten to christ. and on the other side , lord , these are the souls for whom i travelled as in birth until christ was formed in them . 't is a glorious thing to say as the prophet , here am i , and the children god hath given me . nay , those that were but collaterally useful to help on the work of god begun by others , must not lose their reward in that day , iohn . . and he that reapeth receiveth wages , and gathereth fruit unto life eternal , that both he that soweth and he that reapeth may rejoyce together . secondly , records are now made , and witnesses taken , that thereby the judicial sentence of jesus christ in the last day may be made clear and perspicuous to all the world ; that every mouth may be stopt , and no plea or apology left in the mouth of any condemned sinner . for christ in that day cometh to convince all that are ungodly , iude ver . . to convince by demonstration , that all that are christless now , may be found speechless then , matth. . . here it is said , psal. . . that the wicked shall not stand , or rise up in the iudgment . and no wonder when so many full testimonies and unexceptionable witnesses shall come point blank against them , the minister that preach'd , the word they preached , their own consciences , and the examples of all believers will be produced against them . . inference . first , the undoubted certainty of a day of iudgment , is hence evinced . to what purpose else are records made , and witnesses taken , but with respect to an audit day ; this is a truth sealed upon the consciences of the very heathens , rom. . . their consciences bear witness . but in vain are all these records made , unless there be a day to produce and plead them , and of that day the prophet daniel speaks , dan. . . the iudgment was set , and the books were opened . and again , rev. . . and i saw the dead small and great stand before god , and the books were opened , and another book was opened , which is the book of life , and the dead were judged out of those things which were written in the books according to their works . believe it friends , these are no devised fables , but most awful and infallible truths ; according to the saving effects the gospel now hath , it will be a time of refreshing to our souls , acts . . to all others a day of terrour , wrath and amazement , thes. . , . the day in which the lord iesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them that know not god , and that obey not the gospel of our lord iesus christ. . infer . what a spur is here to ministerial diligence and faithfulness ? 't is an awful work that is under our hands ; the effects of the gospel which we preach will be the savour of life or death to them that hear us . if the lord prosper it in our hands , we shall be witnesses for you , it will be an addition to our glory in heaven , dan. . . they that turn many to righteousness , shall shine as the brightness of the firmament , and as the stars for ever and ever . but if we be ignorant , lazy , men-pleasers , our people will come in as swift witnesses against us , and their blood will be required at our hands ; it will be an intollerable aggravation to our misery in hell , to have any that sat under our ministry thus upbraiding us ! o cruel man ! thou sawest my soul in danger , and never dealt faithfully and plainly with me ; the same time and breath which was spent in idle and worldly discourse , might have been instrumental to have sav'd me from this place of torment . let ministers consider themselves as witnesses for god , and their people as witnesses for or against them ; and under that consideration , so study , preach and pray , that they may with paul take god to record , that they are free from the blood of all men ; no sort of men upon earth have more spurs to diligence and faithfulness than we have . . infer . what a pill is this to purge formality out of all that hear us ? every sabbath , every sermon is recorded in heaven for or against your souls ; at what rate soever you attend to the word , all that you hear is set down in the book of your account ; think not you shall return as you came , the word will have its effect and end , it shall not return in vain , but shall accomplish the end for which it is sent , isaiah . . the decrees of heaven are executed by the gospel , some souls shall be quickened , and others shall be slain by the words of gods mouth , ezek. . , . the gospel is a river of the waters of life , which quickens and refreshes every thing that lives ; but the myre and marish places shall not be healed . how weighty therefore is that caution of our blessed lord , luke . . take heed how you hear ? when you come under an ordinance , you are sowing seed for eternity , gal. . , . which will spring up in the world to come . preaching and hearing may be considered two ways , physically or morally , in the former respect , these acts are quickly over and pass away : i shall by and by have done preaching , and you hearing , this sermon will be ended in a little time , but the consequences thereof will abide for ever . therefore for the lords sake , away with formality , no more drowsie eyes or wandering thoughts . oh when you come to attend upon the ministry of the gospel , that such thoughts as these might prepare your minds ! the word i am going to hear will quicken or kill , save or damn my soul ; if i sit dead under it , and return barren from it , i shall with one day that i had never seen the face of that minister , nor heard his voice that preached it . . infer . what a dreadful condition are all those in that are real and professed enemies to the gospel and them that preach it ! that instead of embracing and obeying the message of the gospel , reject and despise it ; instead of opening their hearts to receive it , open their blasphemous mouths against it to deride it , and hiss it ( if it were possible ) out of the world . ah , what a book of remembrance is written for such men ? i fear there never was an age since christianity blessed this nation , that was more deeply drench'd in the guilt of this sin than the present age . how are the messengers of the gospel slighted and rejected ? what have we done to deserve it ? is not our case this day much like that of the prophet ? ier. . . shall evil be recompensed for good ? for they have digged a pit for my soul ; remember that i stood before thee to speak good for them , and to turn away thy wrath from them . what bruitish madness hath possest the souls of these men ? but alas , it is not so much they , as satan acting in them ; he is a jealous prince , the gospel allarms him , his subjects are in danger of revolting from him : no wonder therefore he makes an out-cry at the liberty of the gospel , as is used to be made when an enemy invades a kingdom . in this case christ directs his ministers to shake off the dust of their feet for a testimony against them , mark . . the signification and meaning whereof is this , that look as you shake off the dust of your feet , even so jesus christ will shake off those men that despise the gospel and abuse its messengers . . infer . hence it likewise follows , that the case of the pagan world will be easier in the day of iudgment , than theirs that live and dye unregenerate and disobedient under the gospel of christ. there are more witnesses prepared , and records filed against the day of your account , than can possibly be against them ; they have abused but one talent , the light of nature ; but we thousands , even as many thousands as we have had opportunities and calls under the gospel . upon this account christ saith , matth. . , . whosoever shall not receive you , nor hear your words , shake off the dust of your feet . verily , i say unto you , it shall be more tolerable for the land of sodom and gomorrah in the day of iudgment , than for that city . ah , what a fearful aggravation doth it put upon our sin and misery , that we are not only accountable for all the light we had , but for all that we might have had in the gospel day ! capernaum was lifted up to heaven in the enjoyment of means and precious opportunities , and had an answerable downfall into the depth of misery from that height of mercy ; as the higher any one is lifted up upon a rack , the more terrible is the jerk he receives by the fall , matth. . . . infer . lastly , hence it appears , that the day of iudgment must certainly take up a vast space of time : for if god will bring every thing into judgment , eccles. . . not only sinful actions , but words , matth. . . not only words , but heart secrets , rom. . . if all the records and registers now made , shall then be opened and read , all the witnesses for or against every man examined and heard ; judge then what a vast space of time will that great day take up . some divines are of opinion it may last as long as the world hath lasted , but this is sure , things will not be hudled up , nor shuffled over in haste ; you have taken your time for sinning , and god will take his time for judging . consider the multitudes , multitudes without number , that are to be judged in that day , even all the posterity of adam , which are as the sand upon the sea shore ; that not only so many persons , but all that they have done , must come into judgment , even the very thoughts of their hearts , which never came to the knowledge of men ; their consciences to be interrogated , all other witnesses fully heard and examined ; how great a day must this day of the lord then be ? the second vse . but the main use of this point will be for exhortation , that seeing all the offers of christ are recorded and witnessed , with respect to a day of account , every one of you would therefore immediately embrace the present gracious tender of christ in the gospel , as ever you expect to be acquitted and cleared in that great day : take heed of denials , nay of delays and demurs ; for if the word spoken by angels were stedfast , and every transgression and disobedience received a just recompence of reward ; how shall we escape if we neglect so great salvation ? heb. . , . the question is put , but no answer made ; how shall we escape ? the wisdom of men and angels cannot tell how to enforce this exhortation ; i shall present you with ten weighty considerations upon the matter , which the lord follow home , by the blessing of his spirit , upon all your hearts . i. consideration . consider how invaluable a mercy it is that you are yet within the reach of offered grace . the mercies that stand in offer before you , this day , were never set before the angels that fell ; no mediator was ever appointed for them . oh astonishing mercy ! that those vessels of gold should be cast into everlasting fire , and such clay vessels as we are , thus put into a capacity of greater happiness than ever they fell from : nay , the mercy that stands before you is not only denied to the angels that fell , but to the greatest part of your fellow creatures , of the same rank and dignity with you , psal. . , . he sheweth his word to jacob , his statutes and his iudgments unto israel ; he hath not dealt so with any nation , and as for his iudgments they have not known them ; praise ye the lord. a mercy deservedly celebrated with a joyful allelujah . what vast tracts are there in the habitable world , where the name of christ is unknown ! t is your special mercy to be born in a land of bibles , and ministers ; where it is as difficult for you to avoid and shun the light , as it is for others to behold and enjoy it . ii. consideration . consider the nature , weight , and worth of the mercies which are this day freely offered you . certainly they are mercies of the first rank , the most ponderous , precious , and necessary among all the mercies of god. christ the first born of mercies , and in him pardon , peace , and eternal salvation are set before you ; it were astonishing to see a starving man refusing offered bread , or a condemned man a gracious pardon . lord what compositions of sloath and stupidity are we that we should need so many intreaties to be happy ! iii. consideration . consider who it is that makes these gracious tenders of pardon , peace , and salvation , to you ; even that god whom you have so deeply wronged , whose laws you have violated , whose mercies you have spurned , and whose wrath you have justly incensed . his patience groans under the burden of your daily provocations ; he loses nothing if you be damned , and receives no benefit if you be saved ; yet the first motions of mercy and salvation to you , freely arise out of his grace and good pleasure . god intreats you to be reconciled , cor. . . the blessed lord jesus , whose blood thy sins have shed , now freely offers that blood for thy reconciliation , justification , and salvation , if thou wilt but sincerely accept him ere it be too late . iv. consideration . reflect seriously upon your own vileness , to whom such gracious offers of peace and mercy are made . thy sins have set thee at as great a distance , from the hopes and expectations of pardon , as any sinner in the world. consider man , what thou hast been , what thou hast done , and what vast heaps of guilt thou hast contracted by a life of sin , and yet that unto thee pardon and peace should be offered in christ , after such a life of rebellion , how astonishing is the mercy ! the lord is contented to pass by all thy former rebellions , thy deep died transgressions , and to sign an act of oblivion for all that is past , if now at last thy heart relent for sin , and thy will bow in obedience to the gr●at commands and call of the gospel , isa. . . & . . v. consideration . consider how many offers of mercy you have already refused , and that every refusal is recorded against you . how long you have tried and even tired the patience of god already , and that this may be the last overture of grace that ever god will make to your souls . certainly there is an offer that will be the last offer , a striving of the spirit which will be his last striving ; and after that no more offers without you , no more motions or strivings within you for evermore . the treaty is then ended , and your last neglect or rejection of christ recorded against the day of your account ; and what if this should prove to be that last tender of grace which must conclude the treaty betwixt christ and you , what undone wretches must you then be , with whom so gracious a treaty breaks off upon such dreadful terms ! vi. consideration . consider well the reasonable , mild , and gracious nature of the gospel terms , on which life and pardon are offered to you . the gospel requires nothing of you but repentance and faith , acts . . can you think it hard when a prince pardons a rebel to require him to fall upon his knees , and stretch forth a willing and thankful hand to receive his pardon ? your repentance and faith are much of the same nature . here is no legal satisfaction required at your hands , no reparation of the injured law , by your doings or sufferings , but an hearty sorrow for sins committed , sincere purposes and endeavours after new obedience , and a hearty thankful acceptation of christ your saviour ; and for your encouragement herein , his spirit stands ready to furnish you with powers and abilities , prov. . . turn ye at my reproof , behold i will pour out my spirit unto you , i will make known my words unto you ; and isa. . . lord thou hast wrought all our works in us . vii . consideration . again , consider how your way to christ by repentance and faith , is beaten before you by thousands of sinners for your encouragement . you are not the first that ever adventured your souls in this path : multitudes are gone before you , and that under as much guilt , fear and discouragement as you that come after can pretend unto ; and not a man among them repulsed or discouraged ; here they have found rest and peace to their weary souls ; heb. . . acts . . here the greatest of sinners have been set forth for an ensample to you that should afterwards believe on his name ; tim. . . you see if you will not , others will joyfully accept the offers of christ ; what discouragements have you that they had not ? or what greater incouragements had they which god hath not given you this day ? therefore they shall be your judges . viii . consideration . consider the great hazard of these precious seasons you now enjoy . opportunity is the golden spot of time , but it is tempus ●abi●e , a very slippery and uncertain thing ; great and manifold are the hazards and contingencies attending it . your life is immediately uncertain , your breath continually going in your nostrils , and that which is every moment going , will be gone at last . the gospel is as uncertain as your life ; god hath made no such settlement of it but that he may a● pleasure remove it , and will certainly do so , if we thus trifle under it ; 't is but a candlestick , though a golden one , rev. . . and that you all know is a moveable thing ; and not only your life and the means of your eternal life , i mean the gospel , are uncertain things ; but even the motions and strivings of the spirit with your souls are as uncertain as either , phil. . . work out your own salvation with fear and trembling , for it is god that worketh in you both to will and to do of his good pleasure . that god now works with you is matter of great incouragement to your work ; but that he works at his own pleasure , as a free arbitrary agent who can cease when he pleases , and never give one knock at your hearts more , should make you work with fear and trembling . ix . consideration . think what a fearful aggravation it will be , both of your sin and misery , to perish in the fight and presence of an offered remedy ; to sink into hell betwixt the outstretched arms of a compassionate redeemer , that would have gathered you but you would not . heathens , yea devils will upbraid you in hell for such unaccountable folly , and desperate madness : heathens will say , alas , we had but the dim moon-light of nature , which did indeed discover sin , but not christ the remedy . ah , had your preachers and your bibles been sent among us , how glady would we have embraced them ! surely , saith god to ezechiel , had i sent thee to them they would have harkned unto thee , ezek. . , . matth. . . the very devils will upbraid you ; oh , if god had sent a mediator in our nature , we had never rejected him as you have done ; but he took not on him the nature of angels . x. consideration . lastly , how clear , as well as sure , will your condemnation be in the great day against whom such a cloud of witnesses will appear ! oh , how manifest will the righteousness of god be ! men and angels shall applaud the sentence , and your own consciences shall acknowledge the equity of it . you that are christless now , will be speechless then , matth. . . knowing therefore the terrors of the lord , i perswade men , cor. . . as one that trembles to think of being summoned as a witness against any of your souls . oh , that i might be your rejoycing , and you mine in the day of our lord jesus christ ! sermon ii. revel . . . behold [ i ] stand at the door , &c. having in the former sermon pondered christs solemn preface to his earnest suit ; the next thing that comes under our consideration , is the person soliciting , and pleading for admission into the heart of sinners , which is christ himself . behold i stand . the only difficulty here is rightly to apprehend the manner of christs presence in gospel administrations ; for it is manifest the person of christ was at this time in heaven ; his bodily presence was removed from this lower world above sixty years before this epistle was written to the laodiceans . iohn's banishment into patmos , is by eusebius , out of irenaeus and clemens alexandrinus , placed in the fourteenth year of the emperor domitian , and under his second persecution , which was about the ninety seventh year from the birth of christ. yet here , he saith , behold i stand , not my messengers and ministers only , but i by my spiritual presence among you , i your sovereign lord and owner , who have all right and authority by creation and redemption , to possess and dispose of your souls ; 't is i that stand at the door and knock , i by my spirit , solliciting and moving by the ministry of men. you see none but men ; but believe it , i am really and truly , though spiritually and invisibly present in all those administrations , all those knocks , motions and solicitations are truly mine , they are my acts , and i own them , and so i would have you conceive and apprehend them . hence the second note is this , doct. that iesus christ is truly present with men in his ordinances , and hath to do with them , and they with him ; though he be not visible to their carnal eyes . thus runs the promise , matth. . . where two or three are gathered together in my name , there am i in the midst of them . the midle place was the seat of the president in the jewish assemblies , where he might equally hear and be heard of all . so will i be in the midst of the assemblies of the faithful , met together in my name and authority , to bless , guide and protect them . hence the church is called the place of his feet , isa. . . a manifest allusion to the ark , called gods footstool , psal. . . and agreeably hereunto , christ is said to walk among the seven golden candlesticks , revel . . . there are the spiritual walks of christ , there his converses and communion with men : and this presence of christ was not the peculiar privileges of the first churches , but is common to all the churches of the saints to the end of the world , as appears by that glorious promise comfortably so extended with the church from first to last ; matth. . ult . lo , i am with you always to the end of the world. this promise is the ground and reason of all our faith , and expectations of benefit from ordinances ; and the subjects of it are not here considered personally , but officially , to you and all that succeed you , in the same work and office ; not to you only as extraordinary , but to all the succeeding ordinary standing officers in my church . as for the apostles , neither their persons , nor extraordinary office was to continue long , but this promise was to continue to the end of the world. nor is this promise made absolutely , but conditionally ; the connection of the promise , with the command , enforces this qualified sense ; as chron. . . the lord is with you , whilst you are with him . ignorant , idle , unqualified persons , cannot claim the benefit of this gracious grant . once more , this promise is made ot every hour and minute of time . i am with you , all the days , as it is in the greek text ; in dark and dangerous , as well as peaceable and incouraging days ; and it is closed up with a solemn amen , so be it , or , so it shall be . to open this point distinctly , we are to consider that there is a threefold presence of christ , . corporeal . . represented . . spiritual . first , there is a corporeal presence of christ , which the church once enjoyed on earth , when he went in and out amongst his people , acts . . when their eyes saw him , and their hands handled him , iohn . . this presence was a singular consolation to the disciples , and therefore they were greatly dejected when it was to be removed from them . but after redemption-work was finished on earth , this bodily presence was no longer necessary to be continued in this world , but more expedient to be removed to heaven , iohn . . as indeed it was , and must there abide until the time of the restitution of all things , acts . . and in this respect he tells the disciples , iohn . . leave the world and go to my father . secondly , there is a represented presence of christ in ordinances . as the person of a king is represented in another country by his ambassadors , so is christ in this world by his ministers , cor . . . we then are ambassadors for god , as though god did beseech you by us , we pray you in christs stead , be ye reconciled to god. christ is about other work for us in heaven , but we stand in his stead on earth . and this speaks the great dignity of the ministerial office ; whatever abuses or contempts are cast on them , they reflect upon christ , luke . . he that despiseth you despiseth me . it also teacheth us whence the validity of gospel administrations is ; christ ratifies and confirms them with his own authority . it also instructs us how wise , spiritual , and holy , ministers should be , who represent christ to the word . a drunkard , a persecutor , a sensual worldling , is but an ill representative of the blessed and holy jesus . thirdly , beside and above the two former , there is a spiritual presence of christ in the churches , and ordinances ; and this presence of christ by his spirit , who is his vicegerent , is to be considered as that from which all gospel ordinances derive , . their beauty and glory . . their power and efficacy . . their awful solemnity . . their continuance and stability . first , from the presence of christ by his spirit , the ordinances and churches derive their beauty and glory , psal. . . to see thy power and thy glory , so as i have seen thee in the sanctuary . look as the beauty of the body is a result from the soul that animates it ; and when the soul is gone , the beauty of the body is gone also ; so the beauty and glory of all ordinances comes and goes with the spirit of christ which is the very soul of them . the churches are indeed golden candlesticks , but the candlestick hath no light but what the candle gives it ; hence that magnificent description of the new temple is closed up in this expression , ezek. . ult . the name of that city shall be , the lord is there . secondly , from this spiritual presence of christ , all gospel ordinances derive all that power and efficacy which is by them exerted upon the souls of men ; either in their conversion or edification . this power is not inherent in them , nor do they act as natural , necessary agents , but as instituted means , which are successful or unsuccessful , according as christ by his spirit co-operates with them , cor. . . he that plants is nothing , neither he that watereth , but god that giveth the increase ; that is , they are nothing to the purpose , nothing to the accomplishment of mens salvation without the concurrence of the spirit of christ. for when the apostle makes himself and apollos , with all other ministers , nothing , we must understand him speaking not absolutely , but comparatively , and relatively ; they are necessary in their places , and sufficient in their kind , for what they are appointed to , else it would be a reflection upon the wisdom of god that instituted them ; but singly in themselves , and disjunctively considered , they are nothing ; as a trumpet or wind instrument is nothing , as to its end and use , except breath be inspired into it , and that breath modulated by the art and skill of the inspirer ; like ezekiets wheels that move not but as the spirit that was in them moved and directed their motions . if ordinances wrought upon souls naturally , and necessarily as the fire burneth , then they could not fail of success upon all that come under them : but it is with them as with the waters of the pool of bethesda , whose healing vertue was only found at that season when the angel descended and troubled them . thirdly , this spiritual presence of christ , gives the ordinances of the gospel that awful solemnity which is due upon that account to them . the presence of christ in them commands reverence from all that are about him . god is greatly to be feared in the assemblies of his saints , and to be had in reverence of all that are round about him . hence is that solemn caution or threatning , levit. . , . if you walk contrary unto me , then will i also walk contrary unto you ; the hebrew word in that text signifies to walk rashly or at an adventure with god , sine personae discrimine , without considering with whom we have to do , and what an awful majesty we stand before . and the punishment is suitable to the sin ; i also will walk at an adventure with you , making no discrimination in my judgments betwixt your persons and the persons of the worst of men. oh that this were duly considered by all that have to do with god in gospel institutions ! fourthly , 't is the spiritual presence of christ in his churches and ordinances that gives them their continuance and stability ; when ever the spirit of christ departs from them it will not be long before they depart from us ; or if they should not , their continuance will be little to our advantage . when the glory of the lord once dismounted from betwixt the cherubims , when that sad voice was heard in the temple , migremus hinc , let us go hence , how soon was both city and temple made a desolation ! and truly christ's presence is not so fixed to any place , or any ordinances , but the sins of the people may banish it away , rev. . . who will tarry in any place longer than he is welcom , if he have any where else to go ? but more particularly , let us here discuss these two points , i. how it appears christ is thus spiritually present with his churches and ordinances ? ii. why it is necessary he should be so ? first , by what evidences doth it manifestly appear that there is such a presence of christ with his churches and ordinances ? and this will appear by two undeniable evidences thereof . . by their wonderful preservations . . from their supernatural effects . first , from their wonderful preservations , for it is wholly unaccountable , and unconceiveable , how the churches , ministers and ordinances , should be supported and preserved without it , amidst such hosts of potent and enraged enemies . if christ were not among them they had certainly been swallowed up long ago . 't is he that holds the stars in his right hand ▪ rev. . . his walks among the seven golden candlesticks is their best security . the burning bush , exod. . . is a rare emblem to open this mystery ; the bush burned with fire , but was not consumed . the bush was a resemblance of the church of god in egypt , the flames upon it was their terrible persecution ; the wonder that no ashes appeared , as the effects of those terrible flames , the reason thereof was , god was in the bush ; jesus christ was in the midst of his people . by vertue of this presence we are here this day , in the enjoyment of gospel liberties ; no society of men in the world have such security as the church hath upon this account . the mightiest monarchies have been over-turned , no policies nor humane power could preserve them ; but the church and ordinances are still preserved , and shall ever be by vertue of that gracious promise , ier. . . for i am with thee , saith the lord , to save thee : though i make a full end of all nations whither i have scattered thee , yet will i not make a full end of thee . the babilonian , persian , grecian , monarchies have destroyed and ruined one another , — sic medus ademit assyrio , syroque tulit moderamina perses , &c. but still the church of christ lifts up its head , and beholds their ruins . secondly , this presence of christ in and with his ordinances is undeniably evinced , from their supernatural effects upon the souls of men ; cor. . . the weapons of our warfare are not carnal , but mighty through god to the pulling down of strong holds . 't is the spirit of christ that gives them their success and efficacy : the sword of the gospel hath its point and edge , but it is impossible the heart of a stupid hardned sinner should ever be prickt or wounded by it , if the spirit of christ did not manage it . when sinners fall down convinced under the authority of the word , they feel , and readily acknowledge , that god is in it of a truth , i cor. . . ruffinus reports , that at the council of nice , a godly man , of no great learning , was the instrument of converting a learned philosopher , whom the bishops with all their arguments could not perswade ; of which the philosopher himself gave this remarkable account , whilst you reasoned with me , said he , against words , i opposed words , and what was spoken , i overthrew by the art of speaking ; but when , in stead of words , power came out of the mouth of the speaker , words could no longer withstand truth , nor man resist the power of god. and this indeed is the true and just account of all those marvellous and gracious changes made upon the souls of men by the preaching of the gospel : can the vanishing breath of a dying man , think you , inspire spiritual and eternal life into the souls of other men ? can he search the conscience , break the heart , and bow the will at this rate ? no , no , this is the power and operation of christ ; and of that presence we must say , saith a reverend author , as martha did to her saviour , concerning the death of her brother lazarus , john . . lord if thou hadst been here my brother had not dyed . so , say i , if that presence and power of christ were felt by all , which hath been certainly experienced and felt by many , they had not remained in the state of spiritual death as they do . but though there be thousands under ordinances that never felt this power of christ upon them , yet blessed be god there are also multitudes of witnesses and evidences of this truth , that there is a real , spiritual , energetical presence of christ in his own appointments ; which was the first thing to be evinced . secondly , the second thing requiring explication , is the uses and ends which makes such a presence of christ necessary . and they are . to preserve and support his ministers and churches amidst such hosts of potent and enraged enemies : this presence of christ is as a wall of fire round about them . it was the divine presence with ieremiah that was as a life-guard to him , against the rage of the princes and nobles of israel , jer. . , . i will make thee unto this people a fenced brazen wall , and they shall fight against thee , but they shall not prevail against thee , for i am with thee to save thee and to deliver thee , saith the lord : and i will deliver thee out of the hand of the wicked , and i will redeem thee out of the hand of the terrible . it was easier for the roman army to scale the walls , and batter down the towers of ierusalem , than for all the enemies in ierusalem to destroy this prophet of god thus immur'd by the divine presence . athanasius and luther had the power of the empire ingaged against them , yet the presence of christ was their security . the witnesses could not be slain till they had finished their testimony , rev. . . to this presence alone the faithful witnesses of christ owe their marvellous preservation at this day ; had not christ said , lo , i am with you , you had not said at this day , behold our ministers are still with us . secondly , the presence of christ is necessary to assist and enable his ministers in their work , for it is a work quite above their own strength ; it is well we are workers-together with god , else we should soon faint under our labours . when moses objected , i am not eloquent , the lord told him , i will be with thy mouth , exod. . . when god guides the tongue how powerful and persuasive must the language be ! when the apostles , illiterate men , were sent out to convert the world , christ promised to give them a mouth and wisdom , luke . . a mouth to speak , and wisdom to guide that mouth ; and then their words were demonstrations , all their adversaries could not resist that spirit and power by which they spake . empires and kingdoms full of enemies , received the gospel ; but the reason of this wonderful success is given us , in mark . . they went out and preached every where , the lord working with them . 't is sweet and prosperous working in fellowship with christ : the spirit of christ gives a manifold assistance to his ministers in their work ; 't is he that guides and directs their minds in the choice of those subjects wherein they labour with such success to their hearers . he dictates the matter , influences their affections , guides their lips , follows home their doctrine with success ; and this is a special use and end of christs presence with his ministers and ordinances . thirdly , the spiritual presence of christ is necessary for the preparation and opening of the peoples hearts to receive and embrace the gospel to salvation ; not an heart will open to receive christ till the spirit of christ unlock them . paul and timothy were extraordinarily called to preach the gospel at macedonia , there lydia was converted ; but how ? not by their skill or eloquence , but the spirits influence , acts . . the lord opened the heart of lydia . the church could not be propagated without conversion ; conversion could never be wrought without christs influence and spiritual presence . so that this presence is of absolute necessity ; the church cannot subsist , nor the great ends of ordinances attained without it . the first inference . is christ really present in all gospel administrations , how awfully solemn then is every part of gospel worship ? we having to do with christ himself , and not with men only , in gospel ordinances . happy were it , if , under this consideration , all our people did receive the word we preach , as the thessalonians did , not as the word of man , but as the word of god , thes. . . then it would work effectually in us as it did in them . but alas ! we have loose and low apprehensions of the word ; we come to judge the gifts of the speaker , not to have our minds informed , our consciences searched , our lusts mortified , and our lives regulated . but oh , that men would realize the presence of christ in ordinances , and seriously consider that word of his , rev. . . all the churches shall know that i am he which searcheth the reins and hearts , and i will give to every one of you according to your works . how would it compose vain and wandering hearts unto holy seriousness ! oh , if men would but consider that they are before the lord jesus christ , as cornelius and his family did , acts . . we are all here present before god , to hear all things that are commanded thee of god. if they would consider the word as the executioner of gods eternal decrees which returns not in vain , but accomplishes that whereunto god sends it , isa. . . and eventually proves the savour of life or death eternal to them that sit under it , cor. . . in a word , were it but considered as the rule by which its hearers shall be judged in the great day , ioh. . . then how would men tremble at the word ? what mighty effects would it have upon their hearts ? how would it run and be glorified ? but alas , as iob speaks , iob . . he goeth by me , and i see him not ; he passeth on also , but i perceive him not . few realize the spiritual presence of christ in ordinances . second inference . if christ be really present with his churches and ordinances , how vain are all the attempts of enemies to subvert and destroy them ? that promise , matth. . ult . supposes the continuance of a gospel church and ministry to the end of the world , else there would be a promise without a subject ; as de iure , there ought to be a church , so de facto , there shall be a church with ministers and ordinances , let satan and antichrist do their worst . i do not say this promise secures this or that particular church or nation , for the presence of christ is moveable from one place to another , but still the church is safe . and there are three things that secure it against all hazards . first , the invaluable treasures god hath lodged in the church , viz. his truths , his worship , and his elect ; such a precious cargo secures the vessel that carries it , what ever storms or tempests may befal it . secondly , the covenant and promise of god , with the church , is its abundant security , matth. . . vpon this rock will i build my church , and the gates of hell shall not prevail against it . the faithfulness of god is pawned for his peoples security . if the church fail god's faithfulness must fail with it . thirdly , but above all , the presence of christ , in the midst of it , puts it out of all danger of miscarrying . in that promise , lo , i am with you alway , are found all munitions and fortifications whatsoever : here we have his eye of providence , his hand of power , and whatsoever else is needful to support and secure it . god accounts his presence our safety , isa. . . the enemies of god and his people account it so too , exod. . . and shall it not be so in our own account ? provoke not the lord jesus to withdraw his presence , and fear not the consultations and oppositions of hell or earth . third inference . from this spiritual presence of christ all his faithful ministers should draw incouragement amidst the manifold difficulties and discouragements , they dayly encounter , in his work and service . christ is with them , they work in fellowship with him , let them not be dismaid . the difficulties and discouragements the ministers of christ meet with are great and many ; and the more faithful and successful any of them are in their masters work , the fiercer opposition they must expect : besides all the discouragements rising out of their own hearts , which are not a few , they must encounter . first , the opposition of enemies from abroad . secondly , the obstinacy and stubornness of the hearts they work upon ; satan is a jealous prince , and will raise all manner of outcries and oppositions against those heavenly heraulds , that come to proclaim a new prince in his dominions , and withdraw his miserable subjects from their cursed allegiance to him . what is it to preach the gospel ( said luther ) but to derive the fury of the world upon the head of that preacher ? but this would be easily supportable , did our work but prosper upon the hearts of our hearers ; but this alas , is the killing consideration of all ; we know the worth of souls , and how great a service it is to save them from death , iames . . we also know the terrors of the lord , which excite our utmost endeavours to perswade men , cor. . . we feel the compassions of christ stirring in our own bowels , which makes us long after their salvation , phil. . . we preach , we pray , yea , we travail again as it were in birth until christ be formed in them , gal. . . and when we have done all , we find their hearts as iron and brass , ier. . . we mourn in secret when we cannot prevail , and oft times our hands hang down with discouragement , and we are ready to say with the prophet , we will speak no more in his name , jer. . . but here is our relief , under all discouragements from abroad and at home ; the work is christs , the power is his , he is with us , and we are workers together with him . there was a time when three thousand souls were born to christ at one sermon , it may be now three thousand sermons may be preacht and not a soul converted : yet let us not be discouraged , a time of eminent conversions is promised , and to be expected in these latter days , ezek. . . when the living waters of the gospel shall make every thing to live whither they come . and when the fishers ( i. e. ) the ministers of christ shall not fish with angles as now they do , taking now one , then another single convert , but shall spread forth their nets , but inclose multitudes at a draught ; when they shall flee as a cloud , and as the doves to their windows . god now opens a door of opportunity beyond expectation ; oh that the hearts of ministers and people were suitably enlarged , and the people made willing in the day of his power . fourth inference . hence we also infer the great dignity of the ministerial office , and the suitable respect and honour due to all christs faithful ministers . the lord jesus himself is represented by them , they stand in his stead , cor. . . his authority is clothed upon them ; the honours and dishonours given them , redounds to the person of christ , luke . . the galathians received paul as an angel of gold , even as christ jesus , gal. . . yet how have their persons and office been vilified and despised in this degenerate age ! how many learned , pious , laborious , peaceful ministers of christ have in this age , been hunted up and down the world as wild beasts , been made the filth and off-scouring of all things unto this day , i cor. . . the word signifies that dirt and filth which scavengers rake together in the streets , to be carried to the dunghil . no doubt but satan drives a great design in this to invalidate their ministry , discourage their labours , and break their hearts : but jesus christ will support us under all these abuses , wipe off the dirt thrown at us , for his name sake , and reserve some of us for better days . fifth inference . is christ present in his ordinances , what a strong engagement then lyes upon you all , to attend and wait assiduously upon the ministry of the word , and to bring all yours , that are capable , there to wait upon christ with you ? we read in the days of christs flesh , when he performed his miraculous cures upon the sick , what thronging there was after him ; how parents brought their children , masters their servants , pressing in multitudes , untyling the house to let down their sick to him , luke . . ah , shall men be so earnest for a cure for their bodies , and so indifferent for their souls ? 't is true , the spirit of christ is not tied by any necessity to act always with the world ; he acts as an arbitrary agent , iohn . . the wind bloweth where it listeth : but it is engagement enough to wait continually upon his ordinances , that he sometimes graciously and effectually concurreth with them . 't is good to lye in the way of the spirit , and there is a blessing pronounced upon them that wait continually at his gates , prov. . . oh therefore neglect no season within your reach , who knows but that may be the season of life to thy soul ? sixth inference . what an unspeakable loss is the loss of the gospel , seeing the presence of christ comes and goes with it ? when the gospel departs , the spirit of christ departs with it from among men ; no more conversions , in gods ordinary way , are then to be expected : well therefore might the lord say , in hosea . . wo to them when i depart from them . the spirit may in some sense depart whilst the ordinances are left standing for a time among the people , but then expect no such blessings or benefits from them . but when god takes away ordinances and spirit too , wo indeed to that people ; and are there not sins amongst us presaging such a judgment ? oh england reflect upon thy barrenness under it ; where be the fruits answerable to such precious means ? the gospel is a golden lamp , the graces of the spirit communicated by it are golden oyl ; as in that stately vision , zach. . will god maintain such a lamp fed with such precious oyl for men to trifle and play by ? and no less ominous and portentous - is that bitter enmity to the gospel and the serious professors of it , which ( i cannot speak without horror ) is every where found among us ; this great hatred brings on the days of visitation , and the days of recompence with a swift and dreadful motion upon any people , hosea . . seventh inference . if christ be present by way of spirit and energy in his ordinances , then there is no reason to despair of the conversion and salvation of the greatest of sinners that yet lye dead under the gospel . what though their hearts be hard , their understandings dark , and their wills never so perverse and obstinate , all must give way and open in the day of christs power , when his spirit joyns himself with the word . this makes it an irresistable word ; 't is glorious to observe the hearts of publicans and harlots opening and yielding to the voice of christ , matth. . . what were those three thousand persons prickt at the heart by peters sermon , acts . . but the very men that with wicked hands had crucified the lord jesus ? and what were the converted corinthians , but idolaters turned from dumb idols , cor. . . whoremongers , adulterers , effeminate , &c. cor. . . god hath his elect among the vilest of men : the gospel will find them out , and draw them home to christ , when the spirit of christ animates and blesseth it . well might the apostle therefore say , that the gospel preached with the holy ghost , sent down from heaven , is an object worthy for angels to behold with admiration , pet. . . what though satan have strongly fortified their souls against christ , with ignorance , prejudice and enmity ; yet the weapons of our warfare are mighty through god to pull down these strong holds . despair not therefore of your carnal and dead hearted relations , bring them to the gospel upon the encouragement of these words of christ , ioh. . . the hour cometh , yea and now is , that the dead shall hear the voice of the son of god , and they that hear it shall live . eighth inference . is christ spiritually present in his ordinances , oh then what an indeared affection should every gracious soul bear to the ordinances of god! they are the walks of christ and his spirit ; the appointed times and places for your meeting and communion with him ; there your souls first met with christ , there you began your acquaintance with him ; there you have had many sweet converses with him since that day ; they were the seed of your regeneration , pet. . . the bread of life by which your souls have been sustained ever since , and therefore to be more esteemed by you than your necessary food , iob . . here you have found the richest cordials to revive and recover your drooping spirits , when ready to sink away in a faint fit under sin within you and afflictions upon you , psal. . . no wonder davids soul even fainted for the courts of god , and that hezekiah desired a sign on his sick bed , that he should go up to the house of the lord. here are the choicest comforts of the saints upon earth ; all our fresh springs are in zion , psal. . . what a dungeon , what a barren wilderness were this world without them ! prize the ordinances , love the ordinances , wait assiduously upon the ordinances , and pray for the liberty and efficacy of the gospel , that it may set no more in your days , nor in the days of your posterity . sermon iii. revel . . . behold i [ stand ] at the door and knock , &c. having finished christs solemn preface , and cleared the manner of his presence in his churches and ordinances : i now come to a third observation , which is necessarily implied in these words , behold i stand at the door and knock ; and that sad truth therein implied is this , doctrin . that the hearts of men are naturally lockt up and fast barr'd against iesus christ their only saviour . if it were not so , what need were there of all that pains and patience , used and exercised by christ , in waiting patiently , and knocking importunately , for entrance into the hearts of men ? to keep a clear method in this point , three things must be stated in the doctrinal part , . how it appears the hearts of men are thus shut up . . what are those locks and bars that shut them up . . that no power of man can remove these bars . first , that all hearts are naturally shut and made fast against christ , is a sad but certain truth ; we read , iohn . , . he came unto his own , and his own received him not , &c. he came unto his own people from whose stock he sprang up ; a people to whom he had been prefigured , in all the sacrifices and types of the law ; and in whom they might all clearly discern the accomplishment of them all . his doctrines and his miracles plainly told them who he was , and whence he came ; yet few discerned or received him as the son of god. christ found the doors of mens hearts generally shut against him , save only a few whose hearts were opened by the almighty power of god , in the way of faith , vers . . these indeed received him , but all the rest excluded and denied entrance to the son of god. so again , in iohn . from . to . christ reasons with them , and gives undeniable demonstrations , that he was the messiah come to save them ; proves it from the testimony of iohn vers . . ye sent unto john , and he bare witness unto the truth ; tells them the design of his coming among them was their salvation , vers . . shews them the great seal of heaven , his uncontroulable miracles , vess . . the works that i do , bear witness of me , that the father hath sent me : and if that were not enough , he reminds them of the immediate testimony given of him from heaven , vers . . the father himself which hath sent me , bath born witness of me . he did so at his baptism , matth. . . and lo a voice from heaven , saying , this is my beloved son in whom i am well pleased . and so again , at his transfiguration upon the holy mount , math. . . while be yet spake , behold a bright cloud overshadowed them ; and behold a voice out of the cloud , which said , this is my beloved son in whom i am well pleased , hear ye him . he bids them search the scriptures , and critically examine his perfect correspondence to them , vers . . enough one would think to open the door of every mans understanding and heart to receive him with fullest satisfaction : and yet after all behold the unreasonable obstinacy and resistance of their hearts against him , vers . . ye will not come unto me that you might have life . not a soul will open , with all the reasons and demonstrations in the world , till the almighty power of god be pur forth to that end . if another come in his own name ( saith he , vers . . ) him will ye receive ; any body rather than the son of god : every cheat can impose upon you easily , 't is to me only your hearts have such strong aversations . now there is a twosold shutting up of the heart against jesus christ. . natural . . judicial . first , natural , every soul comes into this world shut up and fast closed against the lord jesus . the very will of man which is the freest and most arbitrary faculty , come● into the world barr'd and bolted against christ , rom. . . the carnal mind is enmity against god , for it is not subject unto the law of god , neither indeed can be . phil. . . 't is god that worketh in you both to will and to do of his own good pleasure . this is a dismal effect of the fall , who feels not strong aversations , violent rebellions , and obstinate resistances in his own heart when moving towards christ in the first weak and trembling acts of faith ? secondly , there is a iudicial shutting up of the heart against christ. this is a sore and tremendous stroke of god , punishing former rebellions , psal. . , . israel would have none of me , so i gave them up to their own hearts lusts . this looks like a prelude of damnation , a very near preparation to ruine . israel would have none of me , there 's the natural shutting up of the heart , so i gave them up , there 's the judicial shutting up of the heart ; they would not hear , they shall not hear . oh fearful judgment ! thus the lord gave up the heathens , rom. . . they had abused their natural light , and now their minds are judicially darkned ; given up to a sottish and injudicious mind , not able to distinguish duty from sin , safety from danger ; a mind that should elect the worst things , and reprobate the best . this was the reprobate mind unto which god gave them up ; what sadder word can the lord speak than this , unless it be take him devil ? 't is true , those that god shuts up he can open , and those whom justice shuts up , mercy can set free ; but it is beyond all the power of angels and men to do it , iob . . he shutteth up a man and there can be no opening . these two closures of the heart , are not always found together , in the same subject , and blessed be god they are not . christ meets with many a repulse , and indures with much patience the gainsayings of sinners , before he pronounce that dreadful sentence upon them , isa. . , . go and tell this people , hear ye indeed , but understand not ; and see ye indeed , but perceive not : make the heart of this people fat , & c. but when it comes to this once , dreadful is the case of such souls ; and none are in greater danger of this spiritual judicial stroak of god , than those that have sat long under the light , rebelling against it . that 's the first thing , the hearts of men by nature are lockt and shut up against christ. secondly , in the next place , let us examine what those locks and bars are which oppose and forbid christs entrance into the hearts of poor sinners . and they will be found to be . ignorance . . unbelief . . pride . . custom in sin . . presumption . . prejudices against the ways of holiness . bars enough to secure the soul in satans possession , and frustrate all the designs of mercy , except an almighty power from heaven break them asunder . first bar. the first bar making fast the soul of man against christ , is ignorance , that obex infernalis , that hellish bolt , which effectually keeps christ out of the soul. if knowledge be the key that opens the heart to christ , as its plain it is , from luke . . where christ denounceth a wo to them that took away the key of knowledge ; then ignorance must needs be the shutter that makes fast the door of the heart against christ. upon this ground christ told the woman of samaria , iohn . . that her infideli●y grew upon the root of her ignorance , if thou 〈◊〉 the gift of god , and who it is that saith to thee , give me to drink , thou wouldst have asked of him , and he would have given thee living water . ah sinners , did you but know what a christ he is that is offered to your souls in the gospel , did you see his beauty , fulness , and suitablness , and feel your own necessities of him , all the world could not keep you from him : you would break through all reproaches , all sufferings , all self-denials , to come into the enjoyment of him . but alas , it is with you as it was with those , cant. . . what is thy beloved ( say they to the spouse ) more than another beloved , that thou dost so charge us ? unknown excellencies attract not : ignorance is satans scepter , which he sways over all his kingdom of darkness , and holds his vassals in miserable bondage to him . hence the devils are called , the rulers of the darkness of this world , ephes. . . alas , were the eyes of sinners but opened to see their woful state , and their remedy in christ , he could never hold them in subjection one day longer ; they would break away from under his cruel government , and run over by thousands to christ ; for so they do as soon as ever god opens their eyes ; in the same hour they are turned from darkness to light , they are also turned from the power of satan to god , acts . . oh , that you did but know the worth of your souls , the dreadful danger they are in , and the fearf●l wrath that hangs over them ; the willingness and ability of christ to save them , you could not sleep one night longer in the state you are : the next cry would be , what shall i do to be saved ? who will shew me the way to christ ? help ministers , help christians , yea , help lord ; these would be the laments and cries of them that are now secure and quiet ; but the god of this world hath blinded the eyes of them that believe not . no cries for a phisitian , because no sense how their souls are stabbed by sins of commission , and starved by sins of omission . oh , that the great physitian would once apply his excellent eye-salve to your understandings which are yet darkned with gross ignorance both of your misery and remedy . the second bar. the second bar or lock that shuts christ out of mens souls , is the sin of vnbelief ; this is one of the strongest holds of satan wherein he trusteth ; this is a sin that not only locks up the heart of a sinner , but also binds up the hand of a saviour , matth. . . he could do no mighty works there , because of their unbelief . it obstructed his miraculous works when he was on earth , and it obstructs his gracious works now he is in heaven . a saviour is come into the world , but poor unbeliever , thy soul can neither have union nor communion with him till this bar of thy unbelief be removed . the gospel is come among us with mighty arguments to convince , and powerful motives to perswade , but little saving effect follows ; its main design is to many frustrated , and all this through unbelief shutting up and hardning mens hearts under it . the word preached did not profit them because of their unbelief , heb. . . ah cursed bar ! which shuts up thy heart , shuts out thy saviour , and will effectually shut thee out of heaven except the almighty power of god break it asunder : they could not enter in because of unbelief . the ruin of souls is laid at the door of unbelief ; t is the damning sin , mark . . and truly called so , because no other sin could damn but in the vertue of this sin . that 's the second bar to christ. third bar. the third bar denying entrance to christ into the hearts of sinners is pride , and stoutness of spirit . the natural heart is a proud heart ; it lives upon its own stock , it cannot stoop to a sincere and universal renunciation of its own righteousness , rom. . . being ignorant of the righteousness of god , and going about to establish their own righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have not submitted to the righteousness of god. pride stiffens the will that it cannot stoop or condescend to declare their own emptiness , discover their own shame , and live wholly upon the righteousness of another . proud nature had as live be damned as deny it self in such appoint as this is ; this makes faith so exceeding difficult , because it involves such deep points of self-denial in it ; to give up all to christ , to draw all from christ , and to be willing to part with all for christ , what will can be brought to a deliberate consent to such things as these , unless an omnipotent power bow it ? 't is natural to men rather to eat a brown crust , or wear a course ragged garment which they can call their own , than to feed upon the richest dainties , or wear the costliest garments which they must receive as an alms or gift from another . oh , how hard is it to subdue this pride of the heart , even after light and conviction is come into the soul , to convince men of their undone condition , and the absolute necessity of an other and higher righteousness than their own ? when souls are in a treaty with christ , and the match is almost made ; this is the sin that makes the last opposition . feign would they come to christ , ten thousand worlds for a christ ; but yet they think they must not approach him without some qualifications which are yet wanting . but soul , if ever christ and thou conclude the match , thou must deny self even in this , the most refined form and interest of it , and come as abraham did , naked and empty handed to him that justifieth the ungodly . down with this house-idol thy self , thy righteous self , trimmed up like another agag with such specious pretences of humility . fourth bar. the fourth bar forbiding christs entrance into the soul is custom in sin . sin hath so fixed it self , by long continuance in the soul , the soul is so setled and confirmed in its course , that all arguments and perswasions to change our way are swept away by the power of custom , as straws and feathers are by the rapid course of a mighty torrent , ier. . . can the aethiopian change his skin , or the leopard his spots ? then may ye also do good that are accustomed to do evil . soap and nitre may as soon make a blackmoor white , or fetch the spots out of the leopards skin ( which are not accidental , but connate ) as the reasonings of men can prevail to remove the mighty power of customary sin . physitians find it a hard thing to cure a cakexia or ill habit of body ; 't is a grave and serious note of seneca , a teneris assuescere , multum est . 't is a great matter to be accustomed this way or that from our childhood ; every repeated act of sin confirms and strenghtens the habit ; and hence it is that we see so few conversions in old age. it was a wonder in the primitive times that marcus caius victorius imbraced christianity in the sixtieth year of his age ; take an habituated drunkard , a self-righteous moralist , lay before them the necessity of a change , and you shall find it as easie to stop the course of a river with the breath of your mouth , as to stop them in an accustomed course of sinning . that 's the fourth bar to christ. fifth bar. the fifth bar opposing and resisting christs entrance into the soul is the sin of presumption ; this is the sin that parts christ and thousands of souls in the world ; presuming , they hope , and hoping , they perish ; when men presume their condition is safe already , their souls never make out after a saviour . this was the ruine of laodicea , rev. . . because thou sayest , i am rich , and increased with goods , and have need of nothing , and knowest not that thou art wretched , and miserable , and poor , and blind , and naked . this damning presumption is discovered in three things , ( ) many think they have that grace which they have not , mistaking the similar for the saving works of the spirit ; a fatal mistake never rectified with many thousands till it be too late . ( ) they presume to find that mercy in god , which they will never find ; for all the saving mercies of god are dispensed to men through christ in the way of regeneration and faith , iude vers . . ( ) they presume upon that time for repentance and faith hereafter , which their eyes shall never see . and thus presumption locks up the heart against christ , and leaves sinners perishing in the presence of a saviour . they make a bridge of their own shadow and so perish in the waters . sixth bar. the sixth and last sin barring up the heart against christ , is a strong prejudice against holyness , and the strict duties of religion . thus in the very infancy of christianity the world was scared and driven off from religion by the common prejudices that lay upon the professors of it , acts , . . as concerning this sect we know that every where it is spoken against . thus iustin martyr complains , that christians were every where condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by common same ; and upon this account christ pronounces a wo upon the world because of offences , matth. . . alas ! it will be the ruine of thousands ; some have suckt in such prejudicate opinions and vile notions of religio● , and its professors , as makes them irreconcilable enemies to it . satan hath drest it up in their fancies in such an odious form and representation that makes them loath both name and thing . these prejudices are drawn from various things ; sometimes from the necessary duties of christianity , which are laid as crimes upon the people of god , psal. . . when i wept and chastned my soul with fasting , that was to my reproach . sometimes the groundless and malicious slanders and inventions of the enemies of christianity , are the occasions of real prejudices to the world , ier. . . come let us devise devices against jeremiah , and let us smite him with the tongue . sometimes the innocent and serious professors of godliness are censured and condemned for hypocritical professors sakes , who never heartily espoused religion . and lastly , the ways of holiness suffer for the slips and infirmities of weak christians ; who commonly give too many occasions to disgust the world against the ways of god. by these things multitudes are kept off from attendance upon the means of grace , and multitudes more have their hearts shut up from receiving any saving benefit under them . these are the common bars and locks by which the strong man armed secures his possession in the souls of sinners ; and these bars are too strong for any power beneath the almighty power and arm of god to remove or break ; t is said , acts . . that the lord opened a door of faith to the gentiles : the arm of the lord must be revealed or none will open to christ by faith , isa. . . . the iron bar of the law , that thundering terrible law , cannot force open the heart of an unbeliever ; all the dreadful curses flying out of its fiery mouth , make no more impression than a tennis ball against a wall of marble , deut. . . you read of them that hear the words of this curse , yet bless themselves in their heart , saying , they shall have peace though they walk in the imagination of their hearts , to add drunkenness to thirst. they play with hell and eternal torments , rush into iniquity as the horse rusheth into the battle , act as men in love with their own death , as those that are at an agreement with hell. oh the besotting , hardning , infatuating power of sin . . the golden key of free grace cannot in it self remove these bars , and open mens hearts to christ , matth. . . we have piped unto you , but ye have not danced . the melodious and delicious airs of grace , mercy , peace and pardon , affect not the dead hearts of unbelievers : like deaf adders they stop their ears at the voice of the charmer , charm he never so wisely . these gospel melodies only dispose them to a more quiet sleep in sin . . no works of providence are in themselves sufficient to open the hearts of men to christ. . the judgments of god cannot do it ; thousands have been made sick with smiteing , that yet cannot be made sick for sin . i have consumed them , but they refused to receive correction ; they have made their faces harder then a rock , they have refused to return , jer. . . messengers of judgment are abroad , smiting some in their estates , scattering in one day the labour of many years ; and therein giving a warning blow at the conscience to make sure of christ , and the world to come , since their comfort and happiness is scattered in this world. some are smitten in their dearest relations , death knocks at their doors and carries out the delight of their eyes , and with the same admonisheth their souls to place their happiness in more durable comforts : some are smitten in their bodies with diseases , giving warning of the near approach of their latter end , and bidding them prepare for another habitation ; but all in vain . ly , no mercies of god are in themselves sufficient to open the obstinate hearts of sinners to christ. god hath heapt up mercies by multitudes upon many of you , all these mercies of god lead you to repentance , rom. . , . they take you in a friendly way by the hand , and thus talk with you , ah , sinner ! how canst thou grieve ! and dishonour that god that thus feedeth , clotheth and comforteth thee on every side ? do you thus requite the lord , o foolish people and unwise ? yet all will not do , neither judgments nor mercies can affright or allure the carnal heart to jesus christ. t is his spirit , his almighty power alone that opens these everlasting gates , and makes these strong bars give way and fly at his voice . i. inference . behold here the dismal state of nature , the woful condition of all unregenerate souls ; christ the redeemer shut out , sin and satan shut in . this is the horrid state of nature shut up in unbelief , rom. . . ah , lord , what a condition is this ! we should certainly account it an unspeakable misery to be shut into a house haunted by the devil , where we should be continually scared and frighted with dreadful noises and apparitions ; but alas , what is an apparition of the devil without us , to the inhabitation of the devil within us ? nay what is the possession of a body , to satans possession of the soul ? yet this is the very case of the unregenerate , luke . . the strong man armed keepeth the palace , till christ dispossess him by sovereign victorious grace . poor wretch , canst thou start at a supposed vision of a spirit , and not tremble to think that thy soul is the habitation of devils ? there is a twofold misery lying upon all christless unregenerated persons ; satan is . their ruler in this world. . their tormenter in that to come . . he is their ruler in this world , the spirit that now worketh in the children of disobedience , ephes. . . look as the holy spirit of god dwells and rules in sanctified souls , walks in them as in hallowed temples , guiding and comforting the souls of the saints ; so satan dwells in unregenerate hearts , actuating their lusts , inflaming them with his temptations , using their faculties and members as instruments of unrighteousness . and then ly , he will be their tormenter in the world to come : he that tempts now , will torment then , matth. . . depart from me ye cursed into everlasting fire prepared for the devil and his angels . flee therefore and escape for your lives , sleep not quietly another night in so dismal and dreadful estate . if the son make you free , then are you free indeed . ii. inference . what a glorious and admirable effect of sovereign omnipotent grace is the effectual conversion of a sinner unto god! if every heart by nature be secured for satan under so many locks and bars , then the opening of any heart to christ is deservedly marvellous in our eyes : you all acknowledge that the opening of the graves at the resurrection will be a glorious display of almighty power , and so it will ; it will be a wonderful thing to behold the graves opened and the dead raised at the voice of the arch-angel and the trump of god ; but yet give me leave to say , that the opening of thy heart , poor sinner , to receive christ , is a more glorious work than that of raising the dead : it is therefore deservedly put into the first rank of the great mysteries of godliness , that christ is believed on in the world , tim. . . he that well views and considers christ , may justly wonder that all the hearts in the enlightned world do not stand wide open to embrace him ; and he that shall consider the frame and temper of the natural heart , and how strongly satan hath intrenched and fortified himself in it , may justly wonder to hear of a work of conversion in an age . oh brethren consider the marvels of conversion , the wonderful works of god upon the soul that opens unto christ by faith. . there 's a new eye created in the mind , the son of god is come and hath given us an understanding that we may know him that is true , john . . oh that eye ! that precious eye of faith which shews the soul as it were a new world , a world of new and ravishing objects , eph. . . all the angels in heaven , ministers , and libraries upon earth , cannot create such an eye , give such an illumination ; t is only he that commanded the light to shine out of the darkness , that thus shineth into our hearts to give the light of the knowledge of the glory of god in the face of iesus christ , cor. . . ly , and what a glorious supernatural work is the conviction of the conscience by the powerful stroak of the saving beams of light upon it ? now the conscience , that lay in a dead sleep , begins to startle and look about it with fear and horror . life and sense is got into it , and now it cries , ah , sick , sick , sick at the heart for sin , sick for a saviour . ly , and no less marvelous an effect of the almighty power is the bowing of the stuborn will so efficaciously , so congruously , and so determinately and fixedly to the lord jesus . the will is efficaciously determined so as no power of hell or nature can resist or frustrate , that mighty power which worketh effectually in all them that believe , thes. . . yet it works not by way of compulsion , but in a way congruous and agreeable to the nature of the will , hosea . . i drew them with the cords of a man , with the bands of love . satan bids for the soul , christ infinitely outbids all his offers ; eternal , spiritual , and unsearchable riches , instead of sensitive , perishing enjoyments , which determin the choice of the will in its own natural method , by the sight of the excelling glory of spiritual things . and thus the mighty supernatural power of god opens that heart which satan had secured so many ways against christ. iii. inference . hence it also follows , that man hath no free will of his own to supernatural good . the will cannot by its own power open it self to receive christ by faith . when it doth open to him , it is not virtute innata , sed illata , not by its natural power , but by the power of god upon it . the admirers of nature talk much of the sovereignty , virginity , and liberty of the will , as if it alone had escaped the fall , and that no more but a moral swasion is needed to open it to christ ; that is , that god need do no more to save men than the devil doth to damn them . but if ever god make you sensible what the work of ●aving conversion is , you will quickly find that your will is lame , its freedom to spiritual things gone ; you will cry out of a wounded will , as well as of a dark head , and a hard heart . you will quickly find , that it is god alone that worketh in you both to will and to do of his own good pleasure , phil. . . that the birth of the new creature is not of the will of man , but of god , iohn . . iv. inference . learn hence the necessity of conversion in order to salvation . christ and heaven are shut up against you till your hearts be savingly opened unto him . verily , verily , i say unto you , you must be born again , iohn . . o sinner , that hard heart of thine must be humbled ; thy stubborn and refractory will must be bowed ; all the powers of thy soul must be unlockt , and opened unto christ ; he must come into thy soul , or thou canst never see the face of god in peace . it is christ in you that is the hope of glory , col. . . till thy heart be opened , christ with all the hopes of glory stand without thee . and if hopes from the death of christ without us , without the application of his person , be enough to save men , then why are any damned ? consult cor. . . adams sin damns none but only such as are in him , and christs righteousness saves none but those only that are by faith in him ; the eternal purposes of the father , the meritorious death of the son , puts no man into the state of salvation and happiness till both be brought home by the spirits powerful application in the work of saving conversion . t is good news , good indeed , that christ died for sinners ; t is good news that christ is brought to our very doors in the tenders of the gospel , and that the spirit knocks at the door of our hearts by many convictions and perswasions to open to him and enjoy the unspeakable benefits of his death : these things bring us nigh to christ , the next door to salvation , and yet all this may be eventually but a dreadful aggravation of our damnation , and will certainly be so to them whose hearts are but almost opened to christ. v. inference . see hence the necessity of fervent prayer to accompany the preaching of the gospel . without the spirit and power of god accompanying the word , no heart can ever be opened to christ : alas , such bars as these are too strong for the breath of man to break . let ministers pray , and the people pray , that the gospel may be preached with the holy ghost sent down from heaven , pet. . . it greatly concerns us that preach the gospel to wrestle with god upon our knees to accompany us in the dispensation of it unto the people ; to steep that seed we sow among you in tears and prayers before you hear it ; and i beseech you brethren let us not strive alone , joyn your cries to heaven with ours , for the blessing of the spirit upon the word . how doth paul beg of the people as a beggar would beg for an alms at the door , for their assistance in prayer , rom. . . i beseech you brethren for the lord iesus christ sake , and for the love of the spirit , that ye strive together with me in your prayers to god for me . for want of such wrestlings with god in prayer , there is so little efficacy in ordinances . martha told her saviour , iohn . . lord if thou hadst been here my brother had not died ; and i may tell you that if the spirit had been here your souls had not remained dead under the word as they do this day . oh when the sabbath draws near , let fervent cries ascend from every family to heaven , lord pour out thy spirit with thy word ; make it mighty through thy power to open these gates of iron , and break asunder these bars of brass . second vse of exhortation . seeing the case stands thus , that all hearts by nature are barr'd and shut up against christ ; let every soul do what it can , and strive to its uttermost to get the heart and will opened to christ : strive to enter in at the straight gate ; christ is at the door , oh strive with your selves , as well as with god , now to get it opened ; now that salvation is come so near to your souls . object . but have you not told us that no sinner can open his own heart , nor bow his own will to christ ? answ. true he cannot convert himself , but yet he may do many things in order to it , and which have a remote tendency towards it , which he doth not do ; and so he perisheth not , though he cannot , but because he will not . divers things may be done by poor sinners with their own hearts , which are not done ; and though in themselves they are insufficient , yet being the way and method in and by which the spirit of god usually works , we are bound to do them . as for example , ( . ) though it be not in your power to open your hearts to christ ▪ yet it is in your power to forbear the external acts of sin , which fasten your hearts the more against christ : who forceth thine hands to steal , thy tongue to swear or lye , who forces the cup of excess down thy throat ? ( ly . ) though you cannot open your hearts under the word , yet it is in your power to wait and attend upon the external duties and ordinances of the gospel : why cannot those feet carry thee to the assemblies of the saints , as well as to an ale-house ? ( ly . ) and though you cannot let the word effectually into your hearts , yet certainly you can apply your minds with more attention and consideration to it than you do : who forces thine eyes to wander , or closes them with sleep , when the awful matters of eternal life and death , are founding in thine ears ? ( ly . ) though you cannot open your hearts to embrace christ , yet certainly you can reflect upon your selves when the obvious characters of a christless state are plainly held forth before your eyes ; god hath given you a self-reflecting power ; the spirit of a man knoweth the things of a man , cor. . . when you hear of convictions of sin , compunctions of heart for sin , deep concernments of the soul about its eternal state , hungerings and thirstings after christ , restless and anxious days and nights about salvation , others have felt ; you can certainly turn in upon your selves , and examine whether ever it were so with you ; and if not , methinks it were not hard to aggravate your own misery to take your poor souls aside , and bemoan them , saying , ah my poor soul , canst thou endure everlasting burnings ? what will become of thee if christ pass thee by , and his spirit strive no more with thee ? why can't you throw your selves at the feet of god , and cry for mercy ? prayer is a part of natural worship , distress usually puts men upon it that yet have no grace , ionah . . do but this towards the opening and saving of your own souls , which though it be not in it self sufficient , nor puts god under any meritorious obligation or necessity , to add the rest ; yet it puts you into the way of the spirit : and is not thy soul sinner worth as much as this comes too ? have you not taken a great deal more pains than this for the trifles of this world ? and will it not be a dreadful aggravation of sin and misery to all eternity that you perished so easily ? dont you see many striving round about you for christ and salvation , whilst you sit still with folded arms as if you had nothing to do for another world ? the kingdom of heaven suffereth violence , and the violent take it by force , matth. . . why should other mens souls be dearer to them than yours unto you ? what discouragements have you , which other men have not ? or what encouragements have they , which you have not ? say not , we have no assurance our pains shall prosper , or our strivings be made effectual to conversion ; if there were any promise in the gospel that such endeavours should be seconded from heaven , and made available to salvation ; then we would strive as long as breath and life should last ; but all this may be to no purpose , we may be christ-less , and hope-less when all is done . but yet remember it is possible god may bless these weak endeavours and come in by his almighty spirit with them : nay , it is highly probable that he will do so , and is a strong probability nothing with you ? do you use to do no actions about your civil callings without an assurance of success ? when the merchant adventures his life or estate at sea is he sure of a good return ? or doth he not adventure upon the meer hopes and probabilities of a gainful voyage ? when the husbandman plows his lands , empties both his bags and purse upon it , is he sure of a good harvest ? may not a blast come that shall defeat all his hopes ? yet he plowe●h and soweth in hope ; and ordinarily god maketh him partaker of his hope ; but without such industry his expectations would be vain . away then with vain excuses , up and be doing in the use of all appointed means , and the lord be with you . third vse for tryal . before i dismiss this point let us try our selves by it , whether god have opened our hearts to christ ; broken these bars of ignorance , unbelief , custom , prejudice , &c. and the will stand wide open to receive christ jesus the lord. this is a solemn use , the consequence of it great ; oh , that our faithfulness and seriousness in the trial might be answerable . try your selves by these following marks , i. mark. if your eyes be not opened to see sin in its vileness , and christ in his glory , suitableness , and necessity ; then sure your hearts were never yet effectually opened by the gospel . i confess mens eyes may be opened to see sin , and yet their hearts at the same time shut up by unbelief against christ ; but no mans heart can be opened to christ whilst his eyes are shut , iohn . . this is the will of him that sent me , that every one which seeth the son , and believeth on him may have everlasting life . the work of faith is always wrought in the light of conviction ; the cure of the heart begins at the eye of the mind , acts . . to open their eyes and turn them from darkness to light , and from the power of satan to god. god opens mens hearts by shining into them , cor. . . if therefore any mans eyes be still blinded with ignorance , prejudice , &c. so that he apprehends not his own guilt and misery , nor sees the worth and necessity of a saviour ; that mans heart is still under satans lock and bar , sin is shut in and christ is shut out of that mans soul. ii. mark. no heart opens to christ by faith till it be first prickt and wounded by compunction and humiliation ; this heart-wounding work is always antecedent to the work of faith. i doubt not but your thoughts fore-run my discourse to that famous scripture , acts . . where peter preaching to those that had crucified christ , and bringing up his discourse close to their consciences , in the application of that sermon , convincing them not only what an horrid and atrocious crime the crucifying the son of god was in it self ; but also charging it home upon them , whom you have taken , and with wicked hands have crucified and slain : when they heard this , they were pricked at the heart ; and cried out , men and brethren what shall we do ? upon this outcry three thousand souls opened in one hour to christ ▪ now consider whether your hearts have been thus prickt and wounded ? hath sorrow for sin pierced thy soul ? vain sinner , that frothy heart of thine must be made to bleed , under compunctions for sin , or there will be no room for christ in it . come souls , t is in vain to flatter your selves in your own eyes ; reflect upon the frames of your hearts , call back the days that are past , and say , when was the time , and where was the place when thou layest at the foot of god sobbing and mourning upon the account of thy sins ? did ever god hear such a cry as this from thy soul ? ah , lord my soul is distressed , i rowle hither and thither for ease and comfort , but find none : o the insupportable weight of guilt ! oh the bitterness of sin ! my soul fails under it , lord undertake for me . i do not say , the degrees of compunction and humiliation are equal in all converts , neither their sins nor abilities to bear sorrows for them are equal ; but this i say , thy heart must ake for sin , or it will never open to christ ; he binds up none but broken hearts , isa. . . iii. mark. if christ be come into thy heart , then the love and delight of every sin is gone out of thy heart . christ and the love of sin cannot dwell together ; what christ said to the soldiers that apprehended him , in the garden , the like he saith to every soul that comes to apprehend him by faith , if you seek me , let these go their way ; away with the sin thou most delightest in , christ cannot come in till these be gone , isa. . , , . seek ye the lord while he may be found , call ye upon him while he is near ; let the wicked forsake his way and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him , and to our god , for he will abundantly pardon . here be the terms of your acceptation and salvation plainly laid down , forsake thy ways and thoughts ; the way notes the external acts of sin , and the thoughts the internal acts ; both of contrivance , and delight in sin , both these must be forsaken ; and that 's not all , for this makes up but a negative holyness , let him return to the lord and he will have mercy . it is in vain for men to make the door of salvation wider than god hath made it ; we cannot bring down christs terms lower than he hath set them ; if we will not come up to them , christ and we must part . and this makes the great struggle , the sharp debate , in the souls of converts . oh , t is hard to give up pleasant and profitable lusts ; but away they must go , a bill of divorce must be signed for them , or you cannot be espoused to the lord jesus . this will be found to be a harder tug than to part with all externals for christ sake . iv. mark. no heart can open truly to christ that is not made willing upon due deliberation to receive him , with his cross of sufferings , and his yoak of obedience , matth. . . matth. . . an exception against either of these is an effectual bar to thy union with christ ; he looks upon that soul as not worthy of him , that puts in such an exception , matth. . . if thou judgest not christ worth all sufferings , all losses , all reproaches , he judges thee unworthy to bear the name of his disciple . so for the duties of obedience , called his yoke , he that will not receive christs yoke , can never receive his person , nor any benefit by his blood. v. mark. every heart that opens sincerely , and evangelically to christ , opens to him in deep humility and sense of its emptiness and unworthiness ; all self-righteousness is given up as dung and dross ; thus abraham came unto him , as to one that justifieth the ungodly , rom. . . now unto him that worketh not , but believeth on him that justifieth the ungodly , his faith is accounted for righteousness . yea , here 's the true way of justification indeed ; where the imputed righteousness of christ comes , all self-righteousness vanishes before it . by him that worketh not , understand not an idle , lazy believer , that takes no care of the duties of obedience ; no , no , an idle faith can never be a saving faith ; but the meaning is , he worketh not in a law sense , to the ends and intentions of the first covenant ; to make up a righteousness to himself by his own working , to cover himself-with a robe of righteousness of his own spinning , and weaving ; a home-made cloth ; no , not a rag of that . thou must receive christ into an empty , naked , unworthy soul , or not receive him at all . blessed paul heartily rejected all his own righteousness , cast down that house-idol to the ground , that he might be found in the imputed righteousness of christ , phil. . . cast that idol out of door , it stands in the way of a better righteousness . there be diverse ways wherein sinners maintain their own righteousness to their own ruin ; there is a gross and more refined self-righteousness ; the one more palpable and easily liable to conviction , the other much harder to be discovered and cured . ask some men upon what their hopes of salvation are grounded ? and they will tell you , they are just in their dealings with men , and constant in their prayers to god , that 's all , and therefore they doubt not of their salvation : thus they substitute a righteousness of their own in the room of christ's blood , and are their own destroyers by seeking this way to be their own saviours : but then there is a more refined way of self-righteousness , drest up with such pretences of humility , that men are hardly to be convinced of it . i pitty many poor souls upon this account , who stand off from christ , dare not believe , because they want such and such qualifications to fit them for christ. o saith one , could i find so much brokenness of heart for sin , so much reformation and power over corruptions , then i could come to christ ; the meaning of which is this , if i could bring a price in my hand to purchase him , then i should be in couraged to go unto him . here now lyes horrible pride covered over with a vail of great humility : poor sinner either 〈◊〉 naked and empty-handed , according to isa. . . rom. . . or expect a repulse ; for christ is not the sale , but the gift of god. vi. mark. lastly , whatever soul opens savingly to christ , it opens finally and everlastingly to him ; the heart once opened to christ , must stand open for ever to him , never to shut out christ any more : and here is a very observable difference betwixt a man that comes to christ in a suddain fright of conscience , and parts with him again when that fright is over ; and a man that receiveth christ not to sojourn , but to dwell in his heart by faith , eph. . . when christ comes into the heart , he saith , here will i dwell for ever ; and lord , saith the soul , so i receive thee ; this is the day of union , o let me never know a day of separation ; let it never be in the power of life or death , angels , principalities , or powers , things present or to come , to make a separation between thee and me . soul , saith christ , thou shalt be mine whilst i am in heaven ; and lord , saith the soul , i will be thine whilst i am on earth . i will never leave thee nor forsake thee saith christ ; oh my lord , saith the soul , hold me fast in thy hand , that i may never leave nor forsake thee ; my estate , liberty , and life , may and must go ; but it is in the fixed purpose of my heart never , never , to let thee go . the espousals betwixt christ and the soul are for ever , hos. . . i will betroth thee unto me for ever , yea for ever ; and here lyes another great difference betwixt the hipocrite that takes christ with a politick reserve , that will venture with christ at sea no farther than he can see the shore ; and the upright heart that imbarks it self with christ without reserves , come what will ; that saith to him , as ittai to david , when perswaded to go back in a time of danger ; nay , saith he , where my lord jesus christ is , whether it be in liberty or in prison , in life or in death , there also will i be . flesh may perswade to a retreat , nay saith the soul , i cannot retreat ; but where-ever the truths of christ , the interest and glory of christ are , there also must i be ; for upon these terms i first received him , and opened the door of my heart to him . these things are no surprises to me , christ and i have debated them long ago ; he delt fairly with me , and i must deal faithfully with him . now brethren , view over these six tryals ; have your eyes been opened to see sin in its vileness , christ in his beauty and necessity ? have your hearts been prick'd and wounded with compunction and sorrow for sin ? are the loves and delights of sin gone out of your souls ? have you no exceptions either to the cross or yoke of christ ? have you given up all your own righteousness , whether gross or refined , for dung and dross , and received christ for ever ? then thy heart is savingly opened to him . fourth use. the last use that closeth this point will be consolation , to all those whose hearts the lord hath thus opened to receive christ at his knocks and calls of the gospel . hath god indeed opened any of your hearts , and made you sincerely willing to receive christ ; then there are ten sweet consolations like so many boxes of precious oyntment to be poured forth in the close of this discourse upon every such soul. and i. consolation . the first shall be this , the opening of any mans heart to receive christ , is a clear solid scripture evidence of the lords eternal love to , and setting apart that man for himself from all eternity . i do not say that every man whose heart is opened by faith , is thereupon immediately assured and satisfied that god hath chosen him to salvation ; but whether he apprehend it or no , the thing in it self is certain and real , consult . thes. . , . knowing brethren , beloved , your election of god , for our gospel came not to you in word only , but also in power and in the holy ghost , &c. their election of god was the thing to be proved ; but alas , might they say , who can know that but god alone ? it is among the divine secrets ; yes saith the apostle , we know it , and by this we know it , for our gospel came not unto you in an empty sound , but in mighty efficacy , effectually opening your hearts to believe . a more clear and certain evidence of your election cannot be given in this world ; look again into rom. . . moreover whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . there are two great and ravishing truths cleared in this scripture ; the one is this , that the whole number of the called upon earth is taken out of such as were predestinated to life before the world was . the other is this , that as the whole number of the glorified saints in heaven , is made up of souls called and justified upon earth : so the called soul , that is , the soul that savingly opens to christ by faith , may from that work of the spirit upon him , solidly reason backward to gods electing love , before all time ; and forward , to his glorification with god , when time shall be no more . oh , how strong is the consolation flowing out of this glorious work of the spirit upon our hearts . that 's one thing . ii. consolation . the opening of the heart to receive christ is the peculiar effect of the divine and almighty power of god ; the arm of an angel is too weak to break those strong bars before mentioned . therefore the exceeding greatness of his power is applied unto this work of believing , ephes. . . and what is the exceeding greatness of his power toward us , who believe , according to the working of his mighty power which he wrought in christ when he raised him from the dead . here is power , the power of god , the greatness of his power , the exceeding greatness of his power , the very same power which wrought in christ when he raised him from the dead ; and all this no more than needs to make the heart of man open by faith to receive christ ; the only key that fits the cross wards of mans will , and effectually opens his heart , is in the hand of christ , revel . . . he hath the key of david , he ope●●th and no man shutteth . how long have some of you ●at under able ministers , searching sermons , and ro●●ing providences , yet all to no purpose , till this almighty power came with the word and then the work was done . the people shall be willing in the day of thy power , psal. . . what a glorious power was that which opened christ grave , when he lay in the heart of the earth , with a mighty stone rouled upon his sepulcher ? and how mighty a power is that which breaks asunder all those bars which kept thy soul in the state of sin and death ? none feel this power but those only whom god intendeth for salvation ; and having once wrought this , it is engaged to go through with all the rest which yet remaineth to be done , to perfect thy salvation . iii. consolation . the opening of thy heart to christ is not only an effect of almighty power , but such an effect of it , without which all that christ had done and suffered had been of no avail to thy salvation ; neither the eternal decrees of god , nor the meritorious sufferings of christ , are effectual to any mans salvation , until this work of the spirit be wronght upon his heart . the offering up of christ is in its kind and place ●ufficient to purchase our redemption , but it is the receiving of christ by faith that brings home salvation to our souls ; where there be many con-causes to produce one effect , that effect is not produced until the last cause have wrought . thus 't is here , the moving cause , viz. the free-grace of god hath wrought , and the meritorious cause , the death of christ hath also wrought ; but still the heart even of an elect man remaineth under guilt and condemnation , until the spirit , who is the applying cause , have also wrought this blessed effect we now speak of . it is christ in us ( i. e. ) in union with our souls which is to us the hope of glory , col. . cor. . . behold then , the last stroak given in this opening of the heart by faith ; herein electing love hath brought home christ with all the purchases and benefits of his death into the actual possession of thy soul. oh , how transporting and ravishing a consideration is this ! iv. consolation . in this work the opening of the heart by faith , the great design and main intention of the gospel is also answered and accomplished . you behold in the church a glorious frame of ordinances set up by divine institution , ministers appointed to preach sermons , sacraments , prayers , singing , variety of ordinances set up , excellent gifts given to men as the fruit of christs ascension into heaven . now what was the design of god in the institution of all these things , but that by them as instruments in his hand , our ignorant , dead , unbelieving hearts might be opened unto christ , in acts of repentance and faith , and built up to a perfect man ? ministers are sent to open your eyes , turn you from darkness to light , and from the power of satan to god , acts . . they are not sent by christ into this world to get a living , to drive so poor a trade as that for themselves , but to bring you to faith , cor. . . when gods elect are thus brought in and built up in christ , you shall see this glorious frame of ordinances taken down ; there will be no more preaching nor hearing , the end of all these things being accomplished , cor. . . then cometh the end when he shall have delivered up the kingdom to god , even the father , &c. now the consideration of the accomplishment of the great and principal design of the gospel , thus far upon thy heart , is matter of transporting joy ; ministers may and must dye , ordinances may be removed , but this blessed effect of them upon thy soul shall never dye . god will perfect what he hath begun ; that 's the fourth consolation . v. consolation . and then fifthly , that day wherein thy heart is savingly opened to receive christ , that very day is salvation come to thy soul. when zacheus his heart was opened to christ , he tells him , luke . . this day is salvation come to thy house . salvation was come into the world before thou wast born , yea salvation was come to thy doors in the tenders of the gospel before , but it never came into thy soul till the day wherein thy heart opened to christ by faith ; and is not this matter of singular consolation ? if salvation be not , what is ? no wonder that the eunuch went home rejoycing when he had received christ by faith , acts . . that the iaylor rejoyced with all his house , acts . . neither blame , nor wonder at men for rejoycing , for 't is the day of their salvation , 't is true , their salvation is not finished that day , there be many things yet to be done and suffered by them before the compleating of it ; but it is begun that day , the foundation is layed in the soul that day , and the top-stone shall be set up with shouting in due time , crying grace , grace , unto it . vi. consolation . the opening of a sinners heart to christ makes joy in heaven ; a triumph in the city of our god above , luke . . i say unto you likewise that joy shall be in heaven over one sinner that repenteth , more than over ninety and nine just persons which need no repentance . as when a young prince is born , all the kingdom rejoyceth , the conduits run with wine , all demonstrations of joy and thankfulness in every city and town ; 't is much more so in heaven , when a soul is born to christ under the gospel ; 't is a satisfaction to the heart of the lord jesus who now beholds more of the travel of his soul , and to all the angels and saints that another soul is espoused to him . beloved , when the gospel is effectually brought home by the spirit to the heart of a sinner , and wounds him for sin , sends him home crying , oh sick , sick ; sick for sin , and sick for christ ; the news thereof is presently in heaven , and sets the whole city of god a rejoycing . christ never rejoyced over thee before , thou hast wounded him and grieved him a thosand times , but he never rejoyced in thee till now ; and that which gives joy to christ may well be matter of joy to thee ; that 's the sixth consolation . vii . consolation . and then seventhly , that day thy heart is unlockt , unbarr'd , and savingly opened by faith , that very day an intimate , spiritual , and ever lasting union is made betwixt christ and thy soul ; from that day christ is thine and thou art his . christ is a great and glorious person , but how great and glorious soever he be , the small and feeble arms of thy faith may surround and embrace him ; and thou maist say with the church , my beloved is mine and i am his ; for mark what he faith in the text , if any man open to me i will come in to him . that soul shall be my habitation , there will i dwell for ever , that christ may dwell in your hearts by faith ; what soul feels not it self advanced by this union with the son of god ? hereby the believer becomes a member of his body , flesh and bones ; this is an honour bestowed upon thy soul above and beyond all that honour that ever god bestowed upon any angel in heaven ; to them christ is an head by way of dominion , but to thee by way of vital influence . angels are as the barons and nobles of his kingdom , but the believer his spouse , and all the angels of heaven ministring spirits unto such . that 's the seventh consolation . viii . consolation . and then in the eighth place , the opening of thy heart to christ brings thee not only into union with his person , but into a state of sweet , soul enriching , communion with him . so he speaketh in the text , if any man open the door , i will sup with him and he with me . poor soul , thou hast lived many years in the world and never hadst any communion with god till this day . christ and thy soul have been strangers till now . 't is true , thou hast had communion with ordinances , and communion with saints , but for communion with christ thou couldst know nothing of it till thou receivedst him into thy soul by faith. now thou maist say , truly my fellowship is with the father , and with his son iesus christ , john . . and thenceforth , thy communion with men is pleasant and desirable . ix . consolation . the opening of a mans soul to christ by faith is a special and peculiar mercy which falls to the share but of a very few . god hath done that for thee which he hath denied to millions ; who hath believed our report , and to whom is the arm of the lord revealed , ( i. e. ) to how small a remnant in the world , isa. . . and the apostle puts the work of faith among the great mysteries of godliness ; among the wonders of religion , tim. . . preached unto the gentiles , believed on in the world. the found of the gospel is gone forth into the world ; many are called , but few are chosen : there were many widows in israel , in the days of elias , but to none of them was elias sent , save unto sarepta , a city of sidon , unto a woman that was a widow , luke . , . to allude to this , there were many hundreds that sat under the same sermon , which opened thy heart to christ , but it may be unto none of them was the spirit of god sent that day , to open their hearts by faith , but unto thee ; thou wilt freely acknowledge thy self as unlikely and unworthy as the vilest sinner there . oh , astonishing mercy ! x. consolation . and then lastly , in the same day thy heart opens by faith to christ , all the treasures of christ are unlockt and opened to thee . in the same hour god turns the key of regeneration to open thy soul , the key of free-grace is also turned to open unto thee the unsearchable riches of christ : then the righteousness of christ becomes thine to justifie thee , the wisdom of christ to guide thee , the holiness of christ to sanctifie thee ; in a word , he is that day , made of god unto thee , wisdom and righteousness , sanctification and redemption , cor. . . all is yours , for you are christs , and christ is gods , cor. . ult . and thus i have shewn you some of those great things god doth for those souls that will but do this one thing for him , viz. open their hearts to receive christ upon the tenders and terms of the gospel . sermon iv. revel . . . behold i [ stand ] at the door and knock , &c the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred i stand , is of the praeter tense , and would strictly be rendred i have stood , but being joyned with a verb of the present tense , is here rendred i do stand , a frequent hebraism in scripture ; and it notes the continued patience and long suffering of christ. i have stood and still do stand , exercising wonderful patience towards obstinate sinners . which gives us this fourth observation , iv. doct. that great and admirable is the patience of christ in waiting upon trifling and obstinate sinners . thus wisdom ( i. e. ) christ expresses himself , prov. . . i have called and ye refused , i have stretched out my hand and no man regarded . here you have not only christs ●arnest calls , but suitable gestures also , to gain attention . the stretching out of the hand was a signal given to procure attention , acts . . yet none regards ; and this the lord doth not once or twice , but all the day long , isa. . . shewing forth all long-suffering , as the apostle speaks , tim. . . in the opening of this point i will shew you , . what divine patience is . . wherein it is evidenced . . why it is exercised to wards sinners . first , of the nature of divine patience , it is an ability in god not only to delay the execution of his wrath for a time , towards some , but to delay it in order to the eternal salvation of others . let me speak to the parts of this description of divine patience . . it is an ability or power in god , not the effect of impotence , or want of opportunity : all sinners are continually within the reach of the arm of his justice , and he can strike when and where he will. esan had a revengeful mind against iacob , but wanted opportunity , and therefore was forc't to delay the execution of his conceived wrath , until the days for mourning for his father were come ; and then faith he , i will slay my brother jacob , gen. . . but in god it is a glorious effect of power , nahum . . the lord is slow to anger , and great in power . the greatness of his patience flows from the greatness of his power : so the apostle speaks , rom. . . what if god willing to shew his wrath and to make his power known , endured with much long-suffering the vessels of wrath fitted or made up to destruction . and therefore when moses prays for the exercise of divine patience towards the provoking israelites , he doth it in this form , numb . . , . and now i beseech thee let the power of my lord be great , according as thou hast spoken , saying , the lord is long-suffering , &c. he could exercise this almighty power upon thee , and crush thee by it as a moth is crushed ; but behold he exercises it upon himself in stopping the propensions of his own justice , which daily solicit him to cut thee off ; t is the power of god over his wrath , bridling , and restraining it from day to day . . this patience is exercised towards such as perish , in a temporary delay of their damnation ; and though this be but a meer suspension of his wrath for a time , yet it is a glorious act of patience in him ; as that forecited text , rom. . . shews ; is it nothing for a sinner condemned , as soon as born , to be reprieved so many years out of hell ? thou hast been provoking him dayly and hourly , to cut thee off and send thee to thy own place ; and yet to be on this side the ever lasting burnings , this is wholly owing to the riches of his forbearance . ah , how is god to be admired in this his glorious power over his own wrath ! when we look abroad into the world , and see every where sinners ripe for destruction , daring the god of heaven to his face , yet forborn , how admirable is this power of god! . god doth not only exercise this power in a temporary suspension of his wrath against some , who alas , must feel it at last ; but he delays the execution of his wrath in a design of mercy towards others , that they may never feel it . thus he bears with his own elect , all the years of their lives wherein they lay in the state of nature , and went on in a course of rebellion against god ; and this long-suffering of god towards them proves their salvation , as you have it in pet. . . and account that the long-suffering of our lord is salvation . what 's the meaning of that ? ah! christian , thou maist easily know the meaning of it , without turning over many commentaries , thou art now in christ , safely escaped out of the danger of wrath to come ; but thou owest this thy salvation to the patience and long-suffering of god towards thee . for what if he had cut thee off in the days of thy ignorance , and rebellion against him ( and thou knowest thou didst give him millions of provocations so to do , ) where hadst thou now been ? thou hadst never seen christ , nor the least dawning hope of salvation by him . remember , how oft you lay in those days upon beds of sickness , upon the brink of the grave ; what was it that saved thee from eternal wrath but this admirable patience of christ ? well therefore may the apostle say , account the long-suffering of god to be salvation . this patience of god seems to be a branch springing out of his mercy and goodness ; only it differs from mercy in this , that man as miserable is the object of mercy ; but man as criminal is the object of patience . thus briefly of the nature of divine patience , a power of god over his own wrath , not only to suspend it for a time towards them that perish ; but to delay the execution of it , in a design of salvation towards others . secondly , next we come to shew the various evidences of this divine patience , or wherein it appears in its glorious manifestations towards provoking sinners ; and there are seven full evidences and discoveries of it , which should make the hearts of sinners melt within them whilst they are sounding in their ears . ah , methinks such things as these should melt down your hard hearts before the lord. i. evidence . and the first evidence of the riches of his patience shall be taken from the multitude of sins that men and women are guilty of before him , the least of which is a burden too heavy for any creature to bear ; the psalmist faith , psal. . . innumerable evils have compassed me about . it was true , as applied to the person of david ; and though it be there applied to the person of christ , yet not one of them were his own sins , but ours ; called his , by gods reckoning or imputing them to him . men can number vast sums , millions of millions , but no man can number his own sins , they pass all account . there is not a member of the body though never so small but hath been the instrument of innumerable evils . for instance , the tongue , the apostle tells us , is a world of iniquity , iames . . and if there be a world of sin in one member , what then are the sins of all ? how many idle , frothy , vain words hath thy tongue uttered ? and yet for them christ saith , men shall give an account in the day of iudgment , matth. . . and what have the sins of thy thoughts been , the thought of foolishness is sin , saith solomon , prov. . . o who can understand his errors ? yet the patience of god hath not crackt and broken under such innumerable evils . o glorious patience ! well may it be ushered in in the text with a term of admiration , behold , i stand . ii. evidence . the second evidence of the divine patience , shall be taken from the heynous nature of some sins above others , whereby sinners fly , as it were , in the very face of god ; and yet he bears with much long-suffering , le ts not loose his hand to cut them off . all sins are not of one size , some have a slighter tincture , and some a deeper , called upon that account , scarlet and crimson sins , isa. . . double dyed abominations , sins in grain ; such are sins against knowledge , sins committed after convictions and covenants , and rebukes of providence . i do not only speak of outward gross acts of sin , for as the school-men well determine , though outwards sins are sins of greater infamy , yet inward sins may be sins of greater guilt : even those sins that never took air to defame thee in the world ; but whatever they be ( reader ) whether outward or inward , thy conscience is privy to them , and thy soul may stand amazed at the patience of god in forbearing thee all this while under such provocations , and horrid rebellions against him ; especially considering how many there be this day in hell that never provoked god by sinning with such a high hand as thou hast done . iii. evidence . thirdly , it is yet a greater evidence of the patience of god in bearing with , and forbearing us , under the guilt of that special sin , viz. the slighting and neglecting of jesus christ : here 's a sin that goes to the very heart of jesus christ , he can bear any other sin rather than that ; and yet this hath christ born from every soul of you , you are the men and women that have sputned at the yearning bowels of his mercies , slighted his grace , trampled his precious blood under foot , and yet hath he forborn you unto this day ; read matth. . and let thy conscience answer , whether thou art not equally deep in the guilt of making light of christ with those wretches upon whom it is there charged ? christ hath suffered the wrath of god in thy room , brought home salvation in gospel offers to thy door ; and then to be slighted ! no patience but his own could bear it . every sermon and prayer you have fat under , with a dead heart ; every motion of his spirit which you have quencht , what is this but the making light of christ , and the great salvation ? here the deepest project of infinite wisdom , and the richest gift of free-grace , wherein god commends his love to men , are vilely undervalued as small things ; and thus have you done days without number ; and yet his hand is not stretched out , to cut thee off in thy rebellion ; who is a god like unto thee ! what patience like the patience of christ ! iv. evidence . fourthly , the length of time , the patience of christ hath endured thee , speaks the perfection and riches of his patience towards thee . consider sinner , what age thou art of , how many years thou canst number , and that all this hath been a time of patience , for thou wast a transgressor from the womb , isa. . , . yet for his name sake hath he deferr'd his anger , and hath not cut thee off . how soon did the wrath of god break forth upon the angels when they had sinned in heaven ? and how long hath it born with thee , whilst thou hast been provoking him on earth ? was there ever patience like the patience of god! many thousands have been sent away to hell fince thy day , but thou art yet spared ; oh that the long-suffering of god might be salvation to thee ! v. evidence . fifthly , t is a great evidence of the power of divine patience that may be drawn from the grievousness of our sins to god , during the whole time of his forbearance : t is true there is no proper passion in the divine nature ; no real perturbation , his anger is a mild and holy flame , yet the contrariety of sin to the holyness of his nature is what makes his patience miraculous in the eyes of men : the scripture speaking in a condescending language to the understanding of the creature , represents god as wounded to the heart by the sins of men ; so in ezek. . . i am broken with their whorish heart which hath departed from me ; and amos . . behold i am pressed under you , as a cart is pressed that is full of sheaves , when the axel-tree is ready to crack under the load ; and chron. . 't is said , the wrath of the lord arose against his people till there was no remedy ; his patience would bear no longer , and therefore when he executes his wrath upon provoking sinners , that execution is represented in the nature of an ease or relief to his burdened patience and justice , isa. i. . ah , saith he , i will ease me of my enemies , and avenge me of my adversaries . yet observe , it comes in with an ( ah ) with a kind of regret and reluctancy ; so in isa. ● . . yet a very little while and the indignation shall cease , and my anger in their destruction . god could have given ease and rest this way , to his anger long ago , but he chuses rather still to bear with thee , than on these terms to ease himself of thee . vi. evidence . sixthly , the vast expences of his riches and bounty upon us , during the whole time of his for bearance and patience towards us , speaks him unconceivable and infinite in his long-suffering towards us , rom. . , . despisest thou the riches of his goodness , and forbearance and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? q. d. vile sinner , canst thou compute the treasures of bounty and goodness , thou hast been riotously spending and wasting all this while ? dost thou know what vast sums christ hath spent upon thee to preserve thee so long out of hell ? there be two treasures spending upon sinners all the time of gods forbearance of them ; there 's the precious treasure of thy time wasted , and the invaluable streams of gospel grace running all this while at the waste spout ; thy time is precious , the whole of thy time , which is betwixt thee and eternity , is but little , and the most thereof has been wasted in sin , and cast away upon vanity ; but that 's not all , the treasures of gospel grace have been wasting all this while upon thee : in zach. . . it is compared to golden oyl , maintaining the lamps of ordinances ; so it is set forth to us in that stately emblem , who would maintain a lamp with golden oyl for wanton children to play by ? yet this hath god done while thy soul hath dallied and trifled with him . the witnesses or ministers of christ , in rev. . , . are compared to those olive-trees that drop their precious oyl , their gifts , graces , yea and their natural spirits with them , into this lamp to keep it burning ; all this while the blood of christ hath been running in vain , the ministers of christ preaching and beseeching in vain , the spirit of christ striving with you in vain . you burn away golden oyl , and yet your lamp is not gone out . oh , marvelous patience ! oh the riches of gods forbearance ! vii . evidence . lastly , the riches of divine patience towards you , are greatly heightned and aggravated by the quick dispatch the lord hath made of other sinners , whilst he hath spared and pashover you . this comparative consideration calls upon you in the apostles language , rom. . . behold the goodness and severity of god , on them which felt severity , but towards thee , goodness ; if thou continue in his goodness , otherwise thou also shalt be cut off . some sinners have been cut off in the beginning of their days , many in the very acts of sin , and those not greater than thy sins ; they are gone to their own place , and thou still left for a monument of the patience and forbearance of god. the sin of achan was not a greater sin , than thy coveteousness , and the earthliness of thy heart is : the sin of nadab and abihu in offering up strange fire , than thy superstition , and offering up uncommanded services to god ; yet the hand of god fell upon them , and smote them dead in the place ; in the day and place wherein they sinned they perisht ; they were taken away in their iniquities , but thou reserved . oh , that it might be for an instance and example of the riches of divine patience , which may at last lead thee to repentance . thus i have given you seven evidences of the wonderful patience of christ , who hath stood , and still doth stand at the door and knock . next we will enquire into the grounds and reasons of this marvelous patience of christ , this astonishing long-suffering of god towards sinners ; and there are divers obvious reasons of the long-suffering of god towards men. first , the exercise of his patience is a standing testimony of his reconcilable and merciful nature towards sinful man. this he shewed forth in his patience toward paul ; a great example of his merciful nature for a pattern to them that should hereafter believe on him , tim. . . the long-suffering of god is a special part of his manifestative glory ; and therefore when moses desired a sight of his glory , exod. . . he proclaims his name , the lord , the lord god merciful and gracious , long-suffering and abundant in goodness and truth . he would have poor sinners look towards him as an atoneable deity , a god willing to be reconciled , a god that retaineth not his anger for ever ; but if poor sinners will take hold of his strength , and make peace with him , they may have peace . this long-suffering is an attribute very expressive of the divine nature ; he is willing sinners should know whatever their provocations have been , there is room for pardon and peace , if they will yet come in to accept the terms . this patience is a diadem belonging to the imperial crown of heaven ; the lord glories in it as what is peculiar to himself , hos. . . i will not execute the fierceness of my anger , for i am god , and not man. q. d. had i been as man , the holyest , meekest , and mortifiedst man upon earth , i had consumed them long ago ; but i am god , and not man , my patience is above all created patience ; no husband can bear with his wife , no parent with his child , as god hath born with you ; that 's one reason of christs waiting upon trifling sinners , to give proof of his gracious , merciful , and reconcilable nature towards the wrost of sinners . secondly , the lord exercises this admirable patience towards sinners with design thereby to lead them to repentance ; that 's the direct aim and intention of it . the lord desires and delights to see ingenuous relentings and brokenness of heart for sin , and there is nothing like his forbearance and patience promotes such an evangelical repentance . all the terrors of the law will not break the heart of a sinner , as the patience and long-suffering of god will do ; therefore it is said , rom. . . that the goodness , forbearance and long-suffering of god leads men to repentance ; these are fitted to work upon all these principles of humanity , which incline men to repentance ; reason , conscience , gratitude , feel the influences of the goodness of god herein , and melt under it ; sauls heart relented in this case , sam. . . is this thy voice my son david ? and saul lift up his voice and wept : and he said to david , thou art more righteous than i , for thou hast rewarded me good , where as i have rewarded thee evil . thus the goodness and forbearance of god , doth as it were take sinner by the hand , leads him into a corner , and saith , come , let thou and i talk together ; thus and thus vile hast thou been , and thus and thus long-suffering and merciful have i been to thee ; thy heart hath been full of sin , the heart of thy god hath been gull of pity and mercy . this puts the sinner into tears , breaks his heart in pieces ; if any thing in the world will melt a hard heart , this will do it . oh , how good hath god been to me ! how have i tryed his patience to the uttermost , and still he waiteth to be gracious , and is exalted that he may have compassion ; the sobs and tears , the ingenuous thaws and relentings of a sinners heart under the apprehensions of the sparing mercy and goodness of god is the musick of heaven . thirdly , the lord excercises this long-suffering towards sinners to clear his justice in the damnation of all the obstinate refusers of chirst and marcy . christ waits at our doors now , that he may be clear in his sentence against us hereafter . this patience of christ takes away all apologies and pleas out of the mouths of impenitent sinners ; the more christ's patience hath been , the less defence or plea they will have for themselves . think with thy self sinner , what wilt thou answer in the great day , when christ shall say , did not i stand at thy door from day to day , from sabbath to sabbath , from year to year , calling , woing , perswading thee to be reconciled , and accept pardon and mercy in the proper season of them , and thou wouldst not ? rev. . . i gave her space to repent , and she repented not . well , the lord gives you time now , a space of repentance , such a space as millions of souls gone out of time into a miserable eternity never had , with whomsoever christ hath been quick and severe , to be sure he hath not been so with you . this time of christ's patience will be evidence enough to clear christ and condemn you : men and angels shall applaud the sentence as dreadful as it is , and say , righteous art thou , o lord , in judging thus . fourthly , the lord draws forth and exercises his admirable patience towards sinners for the continuation and propagation of the church . the church must be continued and propagated from age to age , and if god should be quick in cutting off sinners ▪ as soon as ever they provoke him , whence shoul the elect of god rise in this world ? there are thousands of god's elect in the loins of god's enemies . many that will heartily embrace christ must rise from such as reject him . now if god should cut off these in the beginning of their provocations , how should the church be continued ? where had good abijah and hezekiah been , if wicked ieroboam and ahaz had been cut off in their first transgressions ? the lord suffers many a wicked parent to stand for a time under his patience , because children are to spring from them who will obey and embrace brace that christ whom their wicked parents rejected : yea , the wicked do not only propagate the church , but are useful to preserve and defend it ; as the useless chass is a defence to the wheat , rev. . . the earth shall help the woman . fifthly , to conclude , the lord excerciseth this long-suffering towards sinners in a gracious condescension to the prayers of his people . were it not that the lord had left a small remnant , we had been as sodom , we had been like unto gomorah , isa. . . the prayers and intercessions of the saints are a skreen betwixt wicked men and the wrath of god for a time , iob . . the innocent preserve the island . the world stands by the prayers of the saints ; what multitudes of rebellious , christ-despising sinners swarm this day in every part of this nation ? such as declare by their open practice they will not have christ to reign over them : who contemn his offers , despise his messengers ; but blessed be god , yea and let them bless him too , that there are others mourning to the lord for them , beseeching his forbearance towards them . little do the wicked know how much they are beholding to the prayers of the saints . these and such like reasons prevail with the lord jesus to stand in waiting , patient posture , at the doors of sinners . ah. how loath is he to give them up ! we now proceed to the uses of this point , by way of . information . . exhortation . . consolation . i. vse . and first , this point will be very fruitful for information of our understandings in divers great and useful points , both doctrinal and practical , wherein every soul among you is deeply concerned ; and therefore i beseech you let them be heard and pondred with an answerable attention and seriousness of spirit ; and the first inference shall be this , i. inference . if the lord jesus do exercise such admirable patience towards sinners , then hou much better is it for poor sinners to be in the hands of christ , than in the hand of the best and holiest man in the world ? o sinner , t is better for thee to fall into the hands of the meek and merciful jesus , than into the hand of the dearest friend thou hast upon earth ; no creature can bear what christ hears ; no patience like the patience of christ ; t is said of moses , numb . . now the man moses was meek above all the men upon the face of the earth . there was never such a man born into the world , for patience , meekness , and long-suffering , as moses was ; and yet for all that , this mirror of meekness could not bear the provocations of israel ; you rebels , saith he , must i draw water for you out of the rock ? thus was his spirit russled with the provocations of israel , and this lost him the land of canaan . ionah was a good man , a prophet of the lord , yet because the lord would not be so quick and severe with niniveh , as ionah would have had him , in what uncomly language doth his angry soul return upon his god ? ionah . . o lord , saith he , was not this my saying when i was yet in my country ? therefore i sled before unto tarshish , for i knew thou wert a gracious god and merciful , slow to anger and of great kindness , and repentest thee of the evil ; therefore now , o lord , take i beseech thee my life from me , for it is better for me to dye than to live . q. d. ah , lord , i knew it would come to this , i knew thy gracious nature , how inclinable thou art to mercy , and that upon the first appearance of their repentance , thou wouldst repent of the evil , and so free-grace would make me as a lyer among them . nay , give me leave to speak a higher word than all this , and let it not seem strange that the patience of the glorified saints in heaven is nothing to the patience of christ towards provoking sinners upon earth . those glorified souls that be above , though they have patience , among other graces , perfected in its kind , yet still it is but created , finite patience , and it cannot bear what christ's patience bears ; take an instance of it out of rev. . , , . i saw under the altar the souls of those that were slain for the word of god , and for the testimony which the held ; and they cried with a loud voice , saying , how long , o lord , holy and true , dost thou not judge and avenge our blood on them that dwell on the earth ? and it was said unto them , that they should rest for a little season . here you see glorified souls less able to bear the slow pace of justice towards their enemies , than christ was . 't is true , here was no sinful impatience , but yet a patience short of christs infinite patience . ah , if you were to depend upon the patience of any creature in heaven or earth , you had worn it out long ago . i will not execute the fierceness of my anger , for i am god and not man. ah , 't is well we have to do with a god ; if a man find his enemy will he let him go well away ? sam. . . no , no , he will reckon before he part with him . sinner , the lord finds thee dayly in thy sins , and yet lets thee go ; yet beware thou try not his patience too far , lest vengeance overtake thee at last , and pay the justice of god with all the arrearages due to his patience . ii. inference . hence it follows , that convinced and broken hearted sinners need not be discouraged in going to iesus christ for mircy , seeing he exercises such wonderful patince towards obstinate and refusing sinners . this inference breaths pure gospel ; it is a cordial to chear the heart that is moving towards christ , with fear and trembling . 't is a great artifice of the devil to daunt and discourage courage poor convinced sinners , by telling them there is no hope of mercy for them ▪ that they shall find the arms of mercy closed , the bowels of compassion shut up ; that the time of mercy is now past , they come too late . o how busie is satan with such suggestions as these in many of your souls ? but i am come to tell you this day that these are but the artifices of the enemy ; you are going to the fountain of mercy , patience , goodness and long-suffering ; go on , and you shall find abundantly more than you expect . he will not cast off a soul that comes mourning and panting towards him , and is willing to subscribe the gospel articles of reconciliation : no , he will not shut out such a soul whatever its rebellions and provocations have been . sinner , thou art going to the meek and merciful jesus , matth. . . come unto me all ye that labour and are heavy-laden and i will give you rest ; take my yoke upon you , and learn of me , for i am meek and lowly . you are going to meekness and mercy it self ; he is the lamb of god , that is his name ; go on then poor trembling sinner , dont stand any longer at shall i ? shall i ? with christ ; but make a bold but necessary adventure of faith ; try him once , and then report what you find im to be : certainly if he exercises such patience towards the vessels of wrath , whilst they are sitting to destruction ; as he doth rom. . he will not want patience for a yessel of mercy , preparing by humiliation and faith for christ and glory . doth he forbear those that stand out in defiance , and will he fall upon those that are mourning to him upon the knee of submission ? shall a damnede wretch , that is preparing for hell find so much forbearance , and a poor broken hearted sinner none ? it cannot be . if jesus christ forbare thee when thy heart was as hard as a rock and could not yield one tear , one sigh for sin , will he execute his wrath upon thee , will he shew thee no mercy , when thy heart is broken all to pieces with sorrow , and filled with loathing and detestation against sin and thy self for sin ? did he forbear thee when sin was thy delight ? and will he destroy thee now it is thy burden ? it cannot be . moreover , if the lord jesus had not a mind to shew mercy to thy poor soul : now , now , that thine eyes are opened and thy heart touched to the quick , why hath he forborn the execution of his wrath so long ? he might have taken his own time to cut you off when he would , he might have made any day the execution day : but sure among all the days of thy life , the day of thy humiliation , the day of thy faith , is not like to prove that day . again , as great and vile sinners as thy self have adventured upon the grace of christ , and sound it infinitly beyond their expectation . these the lord jesus hath set forth as incouraging examples to all the broken hearted sinners that are coming after ; that they seeing how it hath fared with their forerunners to christ , might be incouraged to come on with the more confidence , tim , . . but i obtained mercy , that in me first christ might shew forth all long-suffering for a pattern for them that should hereafter believe on him to life everlasting . well then , shut your ears against all the whispers of satan , entertain no evil reports of christ ; the devil loves to draw a false picture of christ , and represent him in the most discouraging form to poor trembling sinners , but you will not find him so . what can christ say more to convince and satisfie souls than he hath done ? he hath left the bosom of the father , he hath taken union with thy nature , he hath poured out his soul unto death ; he hath told us , those that come unto him , he will in no wise cast out . thousands are gone before us in the paths of repentance and faith , and found it according to his word ; you have been spared all your life , to this day of mercy , o do not stand off now upon such weak objections . iii. inference . the long-suffering of christ toward sinners , instructeth and teacheth his ministers to imitate their lord in a christ-like patience and long-suffering . christ is our pattern of patience , if he wait , much more may we ; we think it much to stand from sabbath to sabbath , woing , pleading and inviting , and are apt to be discouraged when we see no fruit follw . the want of success is apt to cast us under ieremiahs temptation , to speak no more in his name ; and to lament with isaiah , that we have laboured in vain ; 't is a hard case to study , pray and preach , and see all our labours return in vain . 't is not so much the expending as the returning of our labours upon us in vain , that discourageth our hearts . ministers would not dye so fast , saith one of them , nor be gray-headed so soon , did they see the fruit of their labours upon their people . but let us look to our pattern in the text , behold i stand at the door and knock . if the master wait , let not the servants be weary ; the servant of the lord must not strive , but be patient towards all ; wasting , if at any time , god will give them repentance , tim. . . though the beginnings be small , our latter-end may greatly increase ; though we now fish with angles , and take but now one , and then another ; the time may come , and we hope is at the door , when we shall spread our nets , and inclose multitudes . aretius a pious divine comforted himself thus , under the insuccessfulness of his labours , dabit posterior aetas tractabiliores fortasse animas , mitiora pectora quam nostra habent tempora . future days will afford more tractable spirits , and easier tempers of mind , than our present times afford . beside , the fruit of our labours may spring up to a blessed harvest when we are gone , iohn . . one man soweth and another reapeth ; but if not , our reward will not be measured by the success , but the sincerity of our designs and labours . our zeal for conversion of souls to christ will be accepted , but our discouragement in his service will certainly displease him . if israel be not gathered , yet shall we be glorious in the eyes of the lord. however , let this be a caution to you , that hear us , that you cast not our souls under such discouragements . if i may speak , the sense of others , from my own experience , then i can assure you , that the fixedness of your hearts in the ways of sin , and your untractableness to the calls of god , are a greater burden and discouragement to us than all the sufferings we have met withal from the world ; yet are we contented to pray in hope , and preach in hope , incouraging our selves ( the lord grant it be not without ground ) that a crop shall yet spring up , which shall make the harvest-men laugh . iv. inference . from the patience and long-suffering of christ , we may learn the invaluable preciousness of souls , and the high esteem christ hath for them . though your souls be cheap in your own eyes , and you are contented to sell them for a trifle , for a little sensual pleasure and ease ; some of you will hazard them for a shilling , yet certainly jesus christ hath an high asteem of them , else he would never stand knocking with such importunity , and waiting with such wonderful patience , for the salvation of them . christ knows their worth though you do not , he accounts , and so should you , one of your souls more worth than the whole world , matth. . . the soul of the poorest child , or meanest servant , that hears me this day , is of greater value in christ's eye than the whole world ; and he hath given three great evidences of it , ( . ) that he thought it worth his heart blood to redeem and save it , pet. . . you were not redeemed with silver and gold , but with the precious blood of the son of god. had they not been precious in his eyes he would never have shed his most precious blood to ransom them . ( . ) were they not highly valuable in his eyes he would never wait with such unwearied patience to save them as he doth . he hath born thousands of repulses , and unreasonable denials from you : sinner , christ hath knockt at thy door in many a sermon , in many a prayer , in many a sickness , in all which thou hast put him off , denyed him or delayed him ; yet still he continues knocking and waiting . thou couldst not have made the poorest beggar in the world wait at thy door , so long as thy redeemer hath been made to wait , and yet he is not gone . at this day his voice sounds in thine ears , behold i stand at the door and knock . here 's clear demonstration of the preciousness of thy soul in the redeemer's eyes . and then lastly , when christ ends the treaty , and gives up the souls of men for lost , and unperswadable , with what regret and sorrow doth he part with them ! never did one friend part from another with such demonstrations of sorrow as christ parteth with the souls of sinners . the bowels of his compassion roul together ; for the knows what is coming upon them , and what that eternal misery is into which their wilful rejection of him will cast them : in luke . . you find the redeemers tears wept over obstinate ierusalend , and when he came nigh to the city , he wept over it , and said , o jerusalem , jerusalem , that thou hadst known at least in this thy day the things that belong to thy peace ; but now they are did from thine eyes . like unto this is that expression , isa. . . ah , i will ease me of mine enemies , &c. though it be an ease to his justice , yet he cannot give them up without an ah , an interjection of sorrow ; so in hosea . . how shall i give thee up ephraim ? how shall i deliver thee judah ? i must do it , but how shall i go about it ? all these expressions shew the great value god hath for your souls ; and did you know it also , certainly you would not make christ wait one hour longer . v. inference . hence it follows , that greater is the sin , and severer will be the condemnation of them that perish under the gospel , than of all other people in the world. let me speak freely to you that hear me this day , jesus christ hath spent more of the riches of his patience upon you in one year , yea , in this very day , than he hath spent upon the heathen world in all the days of their lives ; they never heard of christ , and the great salvation ; they have had no calls to faith and repentance , as you have had ; dont think god hath dealt at this rate with other nations . you have his sabbaths , ministers , calls , he hath not dealt so with other nations ; and as for these things they have not known them , psal. . . god hath dealt in a peculiar way with us , and these special favours will make dreadful accounts : he told the iews among whom he had preacht and wrought his miracles , it would be more tolerable for sodom and gomorah , in the day of iudgment , than for them ; and in his name i will tell you this day , that barbarous indians and americans will have a milder hell than you ; mitius ardent , and as the lord told ezechiel chap. . , . thou art not sent to a people of a strange speech , and of an hard language , whose words thou canst not understand ; surely had i sent thee to them , they would have harkned unto thee ; but the house of israel will not harken unto thee , for they will not harken unto me : for all the house of israel are impudent and hard hearted . ah , brethren 't is a sad truth that the ministers of christ have found more fruit of their labours among the salvage americans , than in england , a people born and bred up under the gospel . had heathenish people your sabbaths , your ministers and bibles , they would not deal by christ as you have done : but look you to it , for certainly the severity of his justice will at last recompence the expence of his patience : there are two glasses turned up this day , and both almost run down ; the glass of the gospel running down on earth , and the glass of christ's patience running down in heaven . be sure of it , that for every sand of mercy , every drop of love that runs down in vain in this world , a drop of wrath runs into the vial of wrath which is fitting in heaven . vi. inference . if christ have exercised such admirable patience , and long-suffering towards you , before he could gain entrance into your hearts ; then you have all the reason in the world to exercise your patience for christ , and account all long-suffering to be your unquestionable duty . christ was not weary in waiting upon you , be not you weary in waiting upon him or for him . now there are three things wherein the people of god will have much occasion to exercise their patience with respect to christ , ( . ) you will need a great deal of patience to wait for the returns and answers of your prayers ; you knock and wait , at the door of mercy , and no answer comes ; hereupon discouragement and weariness seizeth your spirits . possibly some of you have prayers many years agone upon the file in heaven , some upon spiritual accounts , and some upon temporal ; and because the answer is not dispatcht , your eyes are ready to fail with waiting , for the lord may bear long with his own elect , luke . . the seed of prayer lyes under the clods , and will at last spring up , for he never said to the seed of jacob , seek me in vain ; none seek god in vain but those that seek him vainly . now you should not be too quick and short breathed in waithing upon god , for the returns of prayer , considering how long you made christ wait upon you . ( . ) you will have occasion to exercise your patience in bearing the burden of reproaches , and sufferings for christ ; for to you it is given in the behalf of christ , not only to believe , but also to suffer for his sake , phil. . . sufferings you see are the gifts of christ , the comforts of sufferings is his gift , and so are the abilities to suffer-also ; and that which will encrease your suffering-ability , will be the confideration of christ's long-suffering towards you , and the hard things he endured for you and from you . ( . ) you will have occasion to exercise your patience for the day of your compleat redemption and salvation . if you love christ fervently , the time of your separation from him will be born difficultly ; vehement love needs the allay of patience , thes. . . the lord direct your hearts into the love of god , and into the patient waiting for christ. others need much patience to dye , but such will need as much patience to live ; but whatever the exercises of your patience shall be , whether in waiting for the returns of your prayers , in bearing the cross and sufferings of christ , or in waiting for the day of your compleat redemption and enjoyment of christ : this single consideration , that christ stood and waited so long upon you , is enough to fortisie your patience against all the difficulties it shall encounter vii . inference . lastly , if christ thus patiently wait upon trifling and obstinate sinners , then let no godly person be discouraged because their unregenerate relations have not yet made their first step towards christ in the way of repentance and saving faith. it may be you have layed up a great stock of prayers for them , the believing husband hath prayed for his unbelieving wife , and the believing wife for her unbelieving husband ; godly parents for their ungodly children , and the gracious child for his ungodly parents ; and yet no returns of prayer appear . many cries are gone up to heaven like that of abraham , gen. . . o that ishmael might live before thee . well , be not discouraged , christ is contented to wait , and therefore well may you . those cries of parents , lord my poor child is in the state of nature , look in mercy upon him , open his eyes , break his heart for sin , draw his will to christ ; these cries may not be lost , though the fruit of them yet appear not ; consider how long christ waited upon you . there be three things that encourage hope , ( . ) that your hearts and theirs were of the same natural complection and temper ; and the same power which opened your hearts can open theirs ; thy understanding was once as dark , thy heart as hard , and thy will as inflexible as thy carnal relations now are . the same hand tha opened thy heart , can open theirs . dont think christ had an easier task to win thy heart , than he will have to win theirs . almighty power wrought upon you , and the same power can work effectually upon them ; the lord's hand is not shortned . ( ly . ) you have reason to wait , for as much as it is probable you your selves have put stumbling-blocks into the way of their souls to christ , and hindred the returns of your own prayers for the conversion of your carnal relatives . oh christians , there is more due to them than your prayers , prayers must be backt with examples ; had they not only heard your cries to god for them , but seen your suitable encouraging pattern set before them also ; you and yours might have rejoyced together long ago . but ( ly . ) consider that god many times makes the fruit of such prayers to spring up after those that sowed them are dead and gone . the lord may give life to your prayers when you are dead : certainly your prayers dye not with you . 't is the opinion of some that paul's conversion was the return of stephen's prayer , lord lay not this sin to their charge . stephen died , but his prayers lived , and were answered upon one that stood by and consented to his death : but however it be , wait on ; if your prayers come not into their bosoms , they will certainly return into your own . here 's duty discharged , love to christ and their souls manifested ; which will be your comfort howsoever god disposes the event . ii. vse . secondly , the doctrine of christ's patience puts a great and serious exhortation into my mouth this day , to press one of the greatest duties upon you that ever i pressed in the whole course of my ministry among you : and could i deliver this exhortation to you upon my knees , with tears of blood mingled with my words , might that prevail , i would surely do it . my exhortation is , to all that are in an unregenerate state , that they presume not to try the patience of christ any longer . if you have any regard to your eternal happiness , exercise not his patience beyond this hour . oh that this hour might put an end to christ's waiting , and your danger ! hitherto you have wearied men , but will you weary god also ? christ hath called , but you have resused ; he hath stretched out his hands but you have not regarded . your thoughts have been wandering after vanity , whilst the voice of the gospel hath been sounding in your ears ; some of you have been sottish and uncapable to apprehend spiritual truths ; others of you sensual , given up to the pleasures of the world , and abandoning all serious thoughts about the world to come . some of you have been buried alive in the cares of the world , and others setled upon a dead formality in religion ; and to this day christ hath called upon you in vain . now that which i exhort you to , is that you venture not to try the patience of christ one day longer ; if you have any regard to the everlasting happiness of your souls , come not under the guilt and danger of one denial or delay more ; if you ask me why ? why may we not venture a little longer ? christ hath born all this while , and will he not bear a little longer ? may we not take a little more pleasure in sin ? may we not hazard one sermon , or sabbath more , and yet not perish ? i answer , no. if your souls be precious in your eyes let there be no more denials nor delays to christ's suit . for ( . ) how patient and long-suffering soever christ hath been , yet there will be an end of the day of his patience ; a time when he will wait no longer , when his spirit shall strive no more with you . there is a knock of christ at the heart , which will be the last knock that ever he will give ; and after that no more knocks . a time when the master of the house will rise up and the door be shut . you have had to do with a meek and patient christ hitherto ; but believe it sinners , there is a day called , the day of the wrath of the lamb , and that day is dreadful , rev. . . where you find sinners , crying to the rocks and mountains to fall upon them , and hide them from the wrath of the lamb. o if his wrath be once kindled though but a little , blessed are they that trust in him , that have finished their agreement with him . the day of christ's patience towards ierusalem was a long day , but it had an end , matth. . . and it ended in their desolation ; therefore try the patience of christ no further ; you know not the limits of it , it may end with your next refusal , and then where are you ? ( ly . ) the longer christ hath exercised his patience already towards you , the more terribly will he avenge the abuse of it in hell upon you . 't is past doubt with me that there are different degrees of torment in hell ; the scriptures are plainly and clearly for it . now among all the aggravations of the torments of hell , none can be greater than the reflections of damned souls upon the abused patience and grace of christ. those that had the best means , the loudest calls , and the longest day under the gospel , will certainly have the hottest place in hell , if the goodness and long-suffering of christ do not now lead them to repentance ; the cries of such souls will be heard above the cries of all the other miserable wretches that are cast away . 't will be more tolerable for sodom and gomorrah , than for capernaum , matth. . . oh , friends , you little know the smart reflections of conscience in hell , upon such hours as you now enjoy ; such wooing , charming voices and allurements , to christ as you now hear . there are many thousands of souls in hell , that came thither out of the dark heathenish parts of the world , where they never heard of christ ; but your misery will be far beyond theirs ; your reflections more sharp and bitter : therefore delay no longer , lest you perish with peculiar aggravations of misery . ( ly . ) try the patience of christ no further , i beseech you , for as much as you see every day the patience of christ ending towards others . patience coming down , and justice ascending the stage , to triumph over the abusers of mercy . you dont only read in scripture of the finishing and ending of god's patience with men , but you may see it every day with your own eyes . if you look into scripture , you may find the patience of god ended towards multitudes of sinners , who possibly had the same presumptions , and vain hopes for the continuance of it that you now have : if you look into pet. . , . you shall there find that christ went and preached to the spirits in prison , which sometimes were disobedient ; when once the long-suffering of god waited in the days of noah . the meaning of it is this , that in the days before the flood , christ by his spirit strove with disobedient and rebellious sinners , in the ministry of noah , who then were living men and women , as now we are , but now are spirits in prison , ( i. e. ) damned souls in hell , for their disobedience : and truly , brethren , you may frequently behold the glass of patience run down , the very last sand in it spent upon others . whenever you see a wicked christless man or woman dye , you see the end of god's patience with that man or woman , and all this for a warning to you , that you adventure not to trifle and dally with it as they did . ( ly . ) lastly , do not try god's patience any longer ( if you love your souls ) for this reason , because when men grow bold , and incourage themselves in sin , upon the account of god's forbearance and long-suffering towards them ; there cannot be a more certain sign that his patience is very near its end towards that soul. 't is time for god to put an end to his patience when it is made an encouragement to sin . god cannot suffer so vile an abuse of his glorious patience , nor endure to see it turned into wantonness : this quickly brings up sin to its finishing act and perfection , and then patience is just upon finishing also . that patience is thus abused , appears from eccles. . . and when it is so abused look for a suddain change . o , therefore , beware of provoking god , for now the day of patience is certainly near its end with such sinners , prov. . , , . because i have called● and ye refused , i have stre●ched out my hand and no man regarded : but ye have set at nought all my counsel , and would none of my reproof : i also will laugh at your calamity , and mock when your fear cometh . when your fear cometh as desolation , and your destruction cometh as a whirlwind . ah , when sinners scolt and mock at the threatnings of god , and bear themselves up , upon his patience , as that which will never crack under them ; then look out for a whirlwind , a suddain tempest of wrath which shall hurry such souls into hell. then misery comes like a storm blowing furiously from all quarters . well , the heavens are yet clear over you , but a storm is nigh , and may be certainly presaged from such vite abuses of the glorious patience of christ towards you . that 's the first exhortation , try not the patience of christ by any further delays ii. exhortation . secondly , admire christ's patience and forbearance of you until now , that he hath not cut you off in your sin , but lengthned out his patience unto this day , and brought about your salvation by his long-suffering towards you . here now i must change my voice and turn it unto those whose hearts the lord hath opened : stand amazed at the riches of his grace towards you and see that you account this long-suffering of god to be your salvation ; for in plain truth it is so : your salvation was bound up in christ's forbearance ; if christ had not born as he did , you had not been where you are . i could heartily wish that all the time you can redeem from the necessary employments you have in the world , may now be spent in an humble , thankful admiration of this admirable grace and patience of christ , and answerable duties to the intentions and ends thereof . to this end i shall subjoyn divers weighty considerations , which , methinks , should melt every heart wherein the lest drachm of saving grace is found . bethink your selves of the great and manifold provocations you have given the ▪ lord to put an end to all further patience towards you ; not only in the days of your vanity and unregeneracy , but enen since your reconciliation to him . do you not believe thousands of sinners are now in the depths of hell , who never provoked the lord at an higher rate than you have done ? were you not herded once among the vilest of sinners , cor. . . and such were some of you ; as vile as the vilest among them ; yet you are washed in the blood of christ , and your companions roaring in the lowest hell ; or if your lives were more clean , sure your hearts and natures were as filthy as theirs . and certainly your sins since the time of reconciliation have had special aggravations in them , enough to put an end to all further mercies towards you . light and love have aggravated these sins , and yet the lord will not cast you off . how often have you been upon the very brink of hell , in the days of your unregeneracy ? every sickness , and every danger of life which you escaped in those days , was a marvelous escape from the everlasting wrath of god. had thy disease prevailed one degree further , thou hadst been past hope ; and out of the reach of mercies arm now . doubtless some of you can remember when in such and such a disease you were like a ship riding in a furious storm by one cable , and two or three of the strands of that cable were snapt asunder . so it hath been with you , the thread of life how weak soever , hath held till the bonds of union betwixt christ and your souls are fastned , and the eternal hazard over . this is admirable grace . how often hath death come up into your windows , entred into your houses , fetcht off your nearest relations ; but had no commission to carry you out with them ; because the lord had a design of mercy upon your souls . this cannot but affect a gracious heart , that god should smite so near , and yet spare you . lastly , this is affecting , yea very transporting ; that god hath not only given you time beyond others , but in that time the precious opportunities and means of your salvation , both external and internal ; there 's the very marrow and kernel of the mercy ; had god lengthned out his patience for a while , but given you no means of salvation ; or afforded you the means , but denied you the blessing and efficacy of them ; at the most it could have been but a reprieve from hell : but for the lord to give you the gospel , and with the gospel to send down his spirit , to perswade and open thy heart to christ ; here is the riches of his goodness as well as forbearance . iii. exhortation . this doctrine of the patience of christ exhorts all that have felt it , to exercise a christ-like patience towards others ; as you have found the benefit of divine patience your selves , see that you exercise the meekness and long-suffering of christians towards those that have wronged and injured you . who should shew patience more than those that have found it ? dont be severe , short and quick with others who have lived your selves so many years upon the long-suffering of god. we are poor short-spirited creatures , quick to revenge injuries , but oh , had god been so to us , miserable had our condition been . christ hath made this duty the very scope of that excellent parable , matth. . from the verse onward , where the king takes an account of his servants , reckoning with them one by one , and amongst them finds one which owed him ten thousand talents , and having not to pay , commands him his wife and children , and all he had to be sold , and payment to be made ; but the servant falling down , and begging patience , his lord was moved with compassion , and loosed him , and not only forbore but forgave the debt ; one would think the heart of this man should have been a fountain of compassion towards others ; but see the deep corruption of nature , the same servant finding one of his fellow-servants which owed him but an hundred pence , laid hands on him and took him by the throat . alas , the wrongs done to us are but trif●les , compared with our injuries done to god ; where others have wronged you once , you have wronged god a thousand times . methinks the patience of christ towards you should melt your hearts into an ingenuous easiness to forgive others ; especially considering that an unforgiving spirit is a dreadful sign of an unforgiven person . iv. exhortation . burden not the patience of christ after your admission of him , and reconciliation to him ; let it suffice that you tried his patience long enough before , give him no new exercises now he is come to dwell in and with you for ever . there be two ways wherein god 's own people do greatly provoke him after their reconciliation . . by slugishness to duty . . by sinning against light. . by slugishness and deadness of spirit in the ways of duty and obedience ; turning a deaf ear to the calls and motions of christ's spirit exciting them to the sweet and pleasant duties of religion . we have a sad instance of this in the spouse , cant. . , . it is the voice of my beloved that knocketh , saying , open to me my sister , my love , my dove , my vndefiled ; for my head is filled with dew , and my locks with the drops of the night . one would think that christ might have opened the heart of his own spouse with less solicitation , and importunate arguments than he here useth ; what wife could shut the door upon her own dear husband , and bar him out of his own house ? and yet see the lazy excuse she makes , vers . . i have put off my coat , how shall i put it on ? i have washed my feet , how shall i defile them ? oh , the slugishness of flesh , even in regenerate persons ! those that have opened the door to christ by regeneration , even they do often shut the door against christ in the hours and seasons of communion with him . strange , that such a suiter as christ should be put by , moving and calling to such heavenly pleasant exercises as communion with him is ; but flesh will be flesh even in the most spiritual christians ; little do we know what a grief this is to christ , and loss to us . ly . many grieve christ's spirit , and sorely try his patience , even after reconciliation , by sinning against light and love ; that caution , ephes. . . is not without weighty cause , and grieve not the holy spirit of god , by which you are sealed to the day of redemption . do we thus requite the lord ? is this the return we will make him for all his admirable kindness and unparallel'd love towards us ? certainly , christ can put up a thousand injuries from his enemies , easier than such affronts from his own people ; did you not promise him better obedience ? did you not engage to more holiness and watchfulness , in the day that you sued out your pardon , and made up your peace with him ? are all those vows and covenants forgotten ? if you have forgotten them god hath not . v. exhortation . improve the time that remains in this world with double diligence , because you made christ wait so long , and cast a way so great a part of your life , before you opened your hearts to re-receive him . the morning of your life which was certainly the freshest and freest part of it , was no better than time lost with many of us ; all the days of your unregeneracy christ was shut out , and vanity shut into your hearts : you never began to live till christ gave you life , and that was late in the day with many of you . how should this provoke to extraordinary diligence in those few remains of time we have yet to enjoy ? it was austin's lamentation , o lord , it repents me , saith he , that i loved thee so late . this consideration excited paul to extraordinary diligence for christ. it made him fly up and down the world , as a seraphim , in a flame of holy zeal for christ. those that have much to write , and are almost come to the end of their paper , had need write close . friends , you have something to do for god upon earth , which you cannot do for him in heaven , isa. . , . you that have carnal relations have something to do for them here , which you cannot do in heaven . you can now counsel , exhort , and pray , in order to their conversion and salvation ; but when you are gone down to the grave , these opportunities of service are cut off . vi. exhortation . let us all be ashamed and humbled for the baseness of our hearts and natures , which made christ wait at the door so long , before we opened to him . o what wretched hearts have we ! that were no more affected with the groans of christ's heart , than with the groans of a beast , no nor so much neither , if that beast were our own . oh , the vileness of nature to make the prince of the king 's of the earth bringing pardon and salvation with him , to stand so long unanswered ; let who will cry up the goodness of nature , i am sure we have reason to look upon the vileness of it with amazement and horror . you could not have found in your hearts to have made the poorest beggar wait so long at your door , as you have made christ to wait upon you . vii . exhortation . seventhly , and lastly , let us all bless and admire the lord jesus for the continuation of his patience , not to our selves only , but to that whole sinful nation in which we live . we thought the treaty of peace had been ended with us ; many good men looking upon the iniquities and abominations of these times , considering the vanities and backsliding of professors , the heaven-daring provocations of this atheistical age , concluded in their own hearts , that god would make england another shiloh . many faithful ministers of christ said within themselves god hath no more work for us to do , and we shall have no more opportunities to work for god. when lo , beyond the thoughts of all hearts , the merciful and long-suffering redeemer makes one return more to these nations , renews the treaty , and with compassions rolled together , speaks to us this day , as to ephraim of old , how shall i deliver thee ? look upon this day , this unexpected day of mercy , as the fruit and acquisition of the intercession of your great advocate in heaven , answerable to that luke . , , . well god hath put us upon one tryal more , if now we bring forth fruit , well , if not the ax lyes at the root of the tree . once more , christ knocks at our doors , the voice of the bridegroom is heard ; those sweet voices , come unto me , open to me ; your opening to christ now , will be unto you as the valley of achor , for a door of hope . but what if all this should be turned into wantonness and formality ? what if your obstinacy and infidelity should wear out the remains of that little strength and time left you , and that former labours and sorrows have left your ministers ? then actum est de nobis , we are gone for ever ; then farewel gospel , ministers , reformation , and all , because we knew not the time of our visitation . what was the dismal doom of god upon the fruitless vineyard ? isa. . . i will take away the hedge thereof and it shall be eaten up ; and break down the wall thereof , and it shall be troden down ; i will also command the clouds that they rain not upon it . the hedge , and the wall are the spiritual and providential presence of god ; these are the defence and safety of his people ; the clouds , and the rain are the sweet influences of gospel ordinances . if the hedge be broken down , god's pleasant plants will soon be eaten up ; and if the clouds rain not upon them , their root will be rottenness , and their blossom will go up as dust . our churches will soon become as the mountains of gilboa ; therefore see that you know and improve the time of your visitation . iii. vse of consolation . i shall wind up this fourth doctrin , in two or three words of consolation , to those that have answered , and are now preparing to answer the design and end of jesus christ in all his patience towards them , by the compliance of their hearts with his great design and end therein . o blessed be god , and let his high-praises be for ever in our mouths , that at last christ is like to obtain his end upon some of us , and that all do not receive the grace of god in vain . and there be three considerations able to wind up your hearts to the height of praise , if the lord have now made them indeed willing to open to the lord jesus . i. consideration . the faith and obedience of your hearts makes it evident , that the lords waiting upon you hitherto , hath been in pursuance of his design of electing love. what was the reason god would not take you away by death , though you passed so often upon the very brink of it , in the days of your unregeneracy ? and what think you was the very reason of the revocation of your gospel-liberties when they were quite out of sight , and almost out of hope ; why surely this was the reason , that you , and such as you are , might be brought to christ at last . therefore , though the lord let you run on so long in sin , yet still he continued your life , and the means of your salvation , because he had a design of mercy and grace upon you . and now the time of mercy , even the set time is come , praise ye the lord. ii. consideration . you now also see the sovereignty and freeness of divine grace in your vocation ; your hearts resisted all along the most powerful means , and importunate calls of christ ; and would have resisted still , had not free and sovereign grace over-poured them when the time of love was come . ah , it was not the tractableness of thine own will , the easie temper of thy heart to be wrought upon , the lord let thee stand long enough in the state of nature to discover that ; there was nothing in nature but obstinacy and enmity . thou didst hear as many powerful sermons , melting prayers ; and didst see as many awakning providences before thy heart was opened to christ , as thou hast since ; yet thy heart never opened till now ; and why did it open now ? because now the spirit of god joyned himself to the word ; victorious grace went forth in the word to break the hardness and conquer the rebellions of thy heart . the gospel was now preached ( as the apostle speaks ) pet. . . with the holy ghost sent down from heaven , which things ( saith he ) the angels desire to look into . ah , friends , it is a glorious sight worthy of angelical observation and admiration to behold the effects of the gospel preacht , with the holy ghost sent down from heaven , to see when the spirit comes along with the word , the blind eyes of sinners opened , and they brought into a new world of ravishing objects ; to behold fountains of tears flowing for sin , out of hearts lately as hard as the rocks ; to see all the bars of ignorance , prejudice , custom , and unbelief , fly open at the voice of the gospel ; to see rebels against christ laying down their arms at his feet , come upon the knee of submission , crying , lord i will rebel no more ; to see the proud heart centered and wrapt up in its own righteousness , now striping it self naked , loading it self with all shame and reproach ; and made willing that its own shame should go to the redeemer's glory . these , i say , are sights which angels desire to look into . certainly your hearts were more tender , and your wills more apt to yield and bend in the days of your youth , than they were now when sin had so hardned them , and long continued custom riveted and fixed them ; yet then they did not , and now they do yield to the calls and invitations of the gospel . ascribe all to sovereign grace , and say , not unto us , not unto us , but to thy name give the glory . the observation and experience of our own hearts will furnish us with arguments enough to resist all ●emptations of self-glorying and conceit . certainly you were born not of flesh , nor of blood , nor of the will of man , but of god. iii. consideration . lastly , this is a comfortable consideration , that he that waited upon you so long , and won your hearts at last , will not forsake you , now that hath gained you at the expence of so much pains and patience . poor souls , i question not but there are many fears and jealousies within you , that all this will come to nothing , and you shall perish at last . divers things foment these jealousies within your hearts ; the weakness of your own graces , which alas , are but in their infancy : the sense you have of your own corruptions , and the great strength they still retain . the subtilty of satan , who imploys all his policies to reduce you ; sometimes roaring after his escaped prey with hideous injections , which make your souls to tremble ; sometimes the discourageing apprehensions of the difficulties of religion ; how far the spirituality of active obedience , and the difficulty of passive obedience is above your strength ; sometimes feeling within your selves sad alterations , by the hidings of god's face , and with-drawment of sweet and sensible communion with him . these , and such like things as these , cause many a qualm to come over your hearts ; but chear up , christ will not lose at last what he pursued so long ; he that waited so many years for thy soul , will never cast it away now he hath seated himself in the possession of it . sermon v. revel . . . behold i stand at the door [ and knock , ] &c. in the former point we have seen the redeemers posture , a posture of condescending humility , rather the posture of a servant than the lord of all . behold i stand at the door ; we now come to consider his action , or motion for entrance , i stand and knock ; this metaphorical action of knocking signifies nothing else but the motions made by christ for entrance into the souls of sinners ; and affords us this fifth observation . v. doct. that every conviction of conscience and motion upon the affections of sinners , is a knock of christ from heaven for entrance into their souls . this action of knocking is ascribed sometimes to the soul , and is expressive of its desires to come into the gracious presence and communion of god ; so matth. . . to him that knocks it shall be opened ( i. e. ) to him that seeks by importunate prayer , fellowship and communion with the lord ; but here it is applied to christ , and is expressive of his importunate desire to come into union and communion with the souls of sinners . here i shall open to you the following particulars , . what are the doors of the soul at which christ knocks ? . what his knocking at these doors implies . . by what instruments he knocks at them . . in what manner he performs this action . first , what are the doors of the soul at which christ knocks ? you all know that the term christ here useth cannot be proper , but metaphorical ; 't is a figurative speech , the door is that part which is introductive into the house , and whatsoever is introductive into the soul , that is the door of the soul. now in the soul of man there are many powers and faculties that have this use , and are of an introductive nature to let things into the soul of man. some are more outward , as we may speak comparatively , and some more inward , as the doors of our houses are . christ knocks orderly at them all , one after another , for the operations of the spirit disturb not the order of nature . . the first door that opens and lets into the soul is the vnderstanding ; nothing passes into the soul , but it must first come through this door of the understanding ; nothing can touch the heart or move the affections , but what hath first toucht the understanding . hence we read so often in scripture of the opening of the understanding ; that being as it were the fore-door of the soul. ly . within this is the royal-gate of the soul , viz. the will of man , that noble and imperial power ; many things may pass into the mind or understanding of a man , and yet be able to get no further , the door of the will may be shut against them . there were many precious truths of god let into the understandings of the heathens by the light of nature , but could never get further , their hearts and wills were lockt and shut up against them ; as you may see , rom. . . they held the truths of god in vnrighteousness ; that is , they bound and imprisoned those common notices the law of nature imprest upon their minds concerning the being and nature of god , and the duties of both tables . these truths could get no further into their souls , and which is of sad and dreadful consideration , christ himself stands betwixt these two doors in the souls of many persons ; he is got into their understandings and consciences , they are convinced of the possibility and necessity of obtaining jesus christ , but still the door of their will is barr'd against him , which drew from him that sad complaint , iohn . . you will not come unto me that you might have life . when this door of the will is once effectually opened , then all the inner doors of the affections are quickly set open to receive and welcom him . desires , joy , delight , and all the rest stand open to him . these are the doors at which the redeemer knocks . secondly , next we must consider what is ment by christ's knocking at these doors , and what that action implies . in the general , knocking is nothing else but an action significative , of the desires of one that is without to come in ; 't is a sign appointed to that end : and what is christs knocking but a signification to the soul of his earnest desires to come into it ; a notice given to the soul of christ's willingness to possess it for his own habitation ? and it is as much as if christ should say , soul , thou art the house that was built by my hand , purchased and redeemed by my blood ; i have an unquestionable right to it , and now demand entrance . more particularly , there are divers great things implied in this gracious act of christ's knocking at the door of the soul. . it implies the special favour and distinguishing grace and goodness of jesus christ , that he will stand and knock at our doors , when he passes by so great a part of the world , never giving one such knock or call at other mens doors ; it is certainly a most glorious and admirable condescension and favour of heaven , and whereever it is successful , it speaks a man highly favoured of god. oh that when christ passes by the souls of thousands , and millions , that would certainly afford him as comfortable an habitation as our souls can do , and will not give one effectual knock , or call at their doors all the days of their life ; that he will please to turn aside to thy soul , and wait , and knock there for entrance ; i say , here is one of the greatest acts of favour that can be shewn to the soul of a sinner . how many souls be there in the world equal in natural dignity to yours , and of sweeter natural tempers , whom yet the lord jesus lets alone in the quiet possession of satan , luke . . there is a deep silence and stilness in their consciences , no stirrings nor disturbances by convictions , but through a dreadful judgment of god are left in a deep sleep ; and if their consciences at any time begin to grumble , how soon are they husht and quieted again by satan ? what the condition of the world was in former ages , we may see in acts . . who in times past suffered all nations to walk in their own ways . o 't is the greatest mercy in the world for the sleepy conscience of a sinner to be roused by convictions , because it is introductive to all other spiritual mercies . i confess this act of grace is little apprehended by the sons and daughters of men ; much rather would poor sinners be let alone than be thus disturbed by troublesom convictions ; and when christ disturbs their rest , how do they startle at the knocks of his word and spirit ? how angry be they that they cannot be let alone to enjoy their quiet sleep in sin till the flames of hell awaken them ? mr. fenner , that great and eminent instrument of god in this work , tells us , in one of his sermons , how it fared with a certain man that came to hear him preach : it seems the word had got entrance into his conscience , and gave it a terrible allarum , and as he was going home , some that followed him , heard him thus blaming and bemoaning himself , o what a fool , what a beast was i to come under this sermon to day ? i shall never have peace and quietness any more . and what is the reason that smooth and general preaching is so much applauded and affected in the world ; and close convincing doctrin so much shunned and hated ; but this , that sinners are very loath to be disquieted and have their consciences throughly awakned . well , whatever your apprehensions be , certainly it is an unspeakable mercy for christ to knock and disquiet the souls of sinners by his calls . that 's the first thing . ly . the next thing implied in this action of christ is this , that the first motions towards the recovery and salvation of sinners begin not in themselves , but in christ. we never knock at heavens door by prayer till christ hath first knockt at our doors by his spirit : did not christ move first , there would be no motions after him in our hearts ; we move towards him , because he hath first moved upon our souls . christ might sit long enough unsought and undesired , did he not make the first motion . all our motions are secondary and consequential motions , isa. . . i am found of them that sought me not . as we love him because he first loved us , so we seek after him , because he first sought us . alas , poor sinners are as well satisfied as any people in the world can be , to lye fast asleep in the devil 's arms. when the spirit of god goes forth with the word of conviction , he finds the souls of men in the very same posture which the angels , that had surveyed the world , reported the whole earth to be in , zach. . . behold all the earth sitteth still , and is at rest . every man setled and satisfied in his own way ; what a strange stilness , and midnight silence is there amongst sinners ? not a sigh , not a cry to be heard for sin : so the psalmist , psal. . . represents the case of sinners , the lord looked down from heaven upon the children of men , to see if there were any that did understand and seek god. they are all gone aside , &c. there is one thing that is admirably strange in this case , that even those men and women whose rattles of earthly pleasures and delights , which brought them into this sleep and security , are taken away from them by the hand of providence , i mean their estates , health , children , &c. yet they awake not ; there are no stirrings after god. o what a dead sleep hath sin cast the souls of sinners into ! you have a notable scripture to this purpose , in iob . . . they are the words of elihu , concerning men and women under grievous oppression ; persons squeezed and ground by the cruel hands of wicked men , by reason of the multitude of oppressions they make the oppressed to cry ; they cry out by reason of the arm of the mighty , but none saith , where is god my maker who giveth songs in the night ? i. e. succour , comfort and refreshment to the afflicted . here are men turned out of their estates , thrown into prisons , cast upon all extremities and miseries , and what do these poor creatures do ? why ( saith he ) they cry by reason of their oppression . o my father , or my mother , my wife , my child , my estate , my liberty , but none saith where is my god ? o my sin , or my misery by reason of sin ; where is he that giveth songs in the night ? the people of god when they lye musing upon their beds under affliction , they have their songs in the night , in the midst of the multitude of their troubled thoughts within them , the comforts of god delight their souls . those are their songs in the night , but no such word or thought in carnal men ; how plain is it , that all the first motions of salvation have their first spring and rise in god , and not in us . that 's the second thing implied in christ's knocking . thirdly , christ knocking at the door of the heart , implies the method of the spirit in conversion ; to be congruous and agreeable to the nature of man's soul ; mark christ's expression in the text , he doth not say , behold i come to the door and break it open by violence ; no , christ makes no forcible entries whether sinners will or no ; he will come in by consent of the will or not at all . i stand and knock , if any man open the door , i will come in to him . there is a great difference between a friendly admission by consent , and a forcible entrance ; in a forcible entrance bars of iron are brought to break open the door ; but in a friendly admission one knocks and the other opens : forcible actions are unsuitable to the nature of the will , whose motions are free and spontaneous ; therefore it is said , psal. . . the people shall be willing in the day of thy power . 't is true , the power of god is upon the will of man in the day of his conversion , or else it would never open to christ ; but yet that power of god doth not act against the freedom of man's will , by co-action and force ; no , but of unwilling he makes it willing ; taking away the obstinacy and reluctancy of the will by the efficacy of his grace , which some divines call victrix delectatio , a sweet and pleasant victory ; and so the door of the will still opens freely , hosea . . i drew them with the cords of a man , with the bands of love. i drew them , there 's almighty power ; but how did this power draw them ? with the cords of a man , i. e. with rational arguments , convincing the judgment . beasts are driven and forced , but men are drawn by reason , and will not move without it if they act like themselves ; it must be confessed , that when the day of god's power is come , for the bringing home of a poor sinner to christ , he cannot resist the power of god's spirit that draws him effectually ; every one that hath heard and learned of the father , cometh unto me ; yet still the soul comes freely by the consent of his will ; for this is the method of christ in drawing souls to him . there is in the day of a sinners conversion a kid , an offer made for the will both by satan and christ. satan bids riches , honours , and pleasures , with ease and quietness to the flesh in the enjoyment of them ; abide where thou art saith satan , remain with me and thou shalt escape all the persecutions , losses and troubles of the world , which conscience entangles other men in ; thou shalt draw thy life through peace and pleasure to thy dying day . o saith the flesh this is a good motion , what can be better for me ? but then saith christ , dost thou not consider that all these enjoyments will quickly be at an end , and what shall become of thee then ? behold i offer thee the free , full , and final pardon of thy sins ; peace and reconciliation with god , treasures in heaven , all these shall be thine , with troubles , reproaches and persecutions in this world. the understanding and conscience of a sinner being convinced of the vanity of earthly things , and the indispensable necessity of pardon and peace with god : i say , when a convinced judgment hath duly ballanced these things , and laid them before the will , and the spirit of god put forth his power in the renovation of it ; it moves towards christ freely , and yet cannot according to its natural order act otherwise than it doth . and doubtless this is the true meaning of that expression , so often mistaken and abused , in luke . . compel them to come in . what! by forcing men against the light of their consciences ? no , no , to the shame of many protestants let us hear the gloss of stella a popish commentator upon the place . christ ( saith he ) compels men to come in by shewing to their will such an excelling good , as it cannot but embrace ; for volunt as natur aliter fertur in bonum . the will is naturally carried to the choice of the best good . and thus the spirit works upon the soul harmoniously and agreeably to its own nature . that 's the third thing implied in christ's knocking . fouthly , christ's knocking at the door of the soul , manifestly implies the immediate access of the spirit of god unto the soul of man ; that he can come to the very innermost door of the soul at his pleasure , and make what impressions upon it he pleaseth . as for other instruments used in this work , they have no such privilege or power ; ministers can but knock at the external door of the senses . thine eyes shall see thy teachers , we can see their persons and hear their voices ; we can reason with sinners and plead with their souls ; but awaken them we cannot , open their hearts we cannot . we can only lodge our message in their ears , and leave it to the spirit of god to make it effectual . this is a royalty belonging unto the spirit of god , incommunicable to angels or men. if an angel from heaven were the preacher , he could not give one immediate stroak to the conscience , much less can man ; we have no dominion over your consciences : the keys of the doors of your souls hang not at our girdles , but are in the hands of christ , revel . . . he hath the key of david , he openeth and no man shutteth ; and he shutteth and no man openeth . the consciences and all the faculties lye naked and open to the stroak of god's spirit ; he can wound them and heal them , and make what impressions he pleaseth upon them . learn hence what need there is both for ministers and people before they enter upon the solemn ordinances of god , to lift up their hearts by prayer for the blessing and power of the spirit upon them . lord send forth thy spirit , pour it forth upon , and with thy word . ah , how many sermons have we preach'd and you heard , and yet there is no opening ? these are the four things implied in christ's knocking at the door , viz. condescending grace ; all first motions begin in god ; the motions of his spirit are congruous and agreeable to the nature of the soul ; and that his spirit can have immedate access to the innermost faculties and powers of the soul at his pleasure . now in the next place let us consider , thirdly , by what instruments christ knocks at the doors , that is , the judgment , conscience and will of a sinner . and these are two , viz. by . his word . . his providence . here my work will be to shew you how the spirit of god makes use both of the word and works of god , to rouse and open the consciences and hearts of sinners . these are the two hammers or instruments of the spirit by which he knocks at the door of the heart . . the word , written or preached , but especially preached ; to this christ gives the preference , to all other instruments imployed about this work ; and answerably the word is called god's hammer , ier. . . is not my word like fire , and as the hammer which breaketh the rocks in pieces ? by this hammer christ raps at the door of a sinners soul , to give warning that he is there . the spirit of god can open the heart immediately if he pleaseth ; but he will honour his word in this work. and therefore , when lydias heart was to be opened , paul , the great gospel preacher , must be invited even by an angel to come over to macedonia , and assist in that blessed work , acts . . lydia was to be converted , her heart must be opened to christ ; the angel could not do it , but calls for the help of the apostle , gods appointed instrument to carry on that work. i have made thee ( saith god to paul ) a minister and a witness to open their eyes , and turn them from darkness to light , and from the power of satan to god , acts . . now , there be three ways in which the spirit uses the word as his hammer in knocking at the door of the soul. . he knocks by the particular convictions of of the word upon the conscience ; this knock by conviction rings and sounds through all the rooms and chambers of the soul ; particular and effectual conviction wounds to the very centre of the soul. ah , when the word shall come whom by the spirits particular application , like that of nathans to david , thou art the man ; then all the powers of the soul are rouzed and allarmed ; now it pierces as a two-edged sword , heb. . . divides the soul and spirit , the superiour and inferiour faculties of it : cuts down by the back-bone , lays open the secret guilt , and innermost thoughts of a man's heart , before which the sinner cannot stand . the secrets of his heart are made manifest and falling down on his face , he must acknowledg that god is in the word , of a truth , cor. . . o these convictions of the word , are such a rap , such a knock at the door of the conscience as will never be forgotten ; no not in heaven , to all eternity . ly . christ knocks in the word by its terrible comminations and awful threatnings , menacing the soul that opens not , with eternal ruine ; these are dreadful knocks ; o sinner , saith christ , wilt thou not open ? shall all the tenders of my grace made to thee be in vain ? know then that this thy obstinacy shall be thy damnation . thus the word denounces ruine in the name of the great and terrible god to all wilful impenitents and obstinate unbelievers , iohn . . he that believeth not the son , shall not see life ; but the wrath ef god abideth on him . o dreadful sound , like unto which is that , iohn . . if ye believe not that i am he , ye shall dye in your sins . q. d. thy mittimu● for hell shall be made and signed ; will you not come to me that you might have life ? then i will foretel what death you shall dye , you shall even dye in your sins . oh , it were better for thee to dye like a dog in a ditch , than to dye in thy sins . these are loud knocks of the word , terrible sounds , yet no more than needs to startle the drousie consciences of sinners . and then , ly . the spirit knocks by the gracious invitations of the word , the sweet allurements and gracious insinuations of it ; and without this no heart would ever open to christ. it is not frost and snow , storms and thunder , but the gentle distilling dews , and cherishing sun-beams , that make the flowers open in the spring . the terrors of the law may be preparative , but the grace of the gospel is that which effectually opens the sinners heart . the obdurate flint will sooner fly when smitten upon the soft pillow , than upon the anvil . now the gospel abounds with alluring invitations to draw the will and open the heart of a sinner ; such is that , matth. . . come unto me all ye that labour , and are heavy laden ; and i will give you rest . o what a charming voice is here ! he that considers it may well wonder what heart in the world can resist it ; like unto this is that in isa. . . ho , every one that thirsteth , come ye to the waters ; and he that hath no money let him come ; yea , let him come and buy wine and milk without money and without price . q. d. come sinner , come ; though thou have no qualifications , no worthiness , nor righteousness of thy own ; though thou be but a heap of sin and vileness , yet come ; my grace is a gift , not a sale ; and such is that in iohn . . in the last day , the great day of the feast , iesus stood up and cried , if any man thirst , let him come to me and drink . q. d. my grace is no sealed fountain , 't is free and open to the greatest of sinners , if they thirst , they are invited to come and drink . this is that oyl of gospel grace which makes the key turn so pleasantly and effectually amongst all the cross wards of man's will. and thus you see how the word preached becomes an instrument in the spirit 's hand , to open the door of a sinners heart , at which it knocks by its mighty convictions , dreadful threats , and gracious invitations . secondly , we next come to the second hammer by which the spirit knocks at the sinners heart , and that is the providential works of god. these in subserviency to the word , are of excellent use to awaken sinners , and make them open their hearts to christ. god hath magnified his word above all his name ; yet there are some of the providential works of god greatly serviceable in this case ; the word sanctifies providences , and providences assist the word , and make it work . now there are two sorts of providential dispensations which the lord jesus makes use of to gain entrance for him into the hearts of men. viz. . judgments . . mercies . . judgments and afflictions , the word of god many times works not till some stroak of god come to quicken and assist it ; thus did the lord open the heart of that monster of wickedness manasseh , the word would not work alone , but a smart rod quickned its operation , chron. . , , . and the lord spake to manasseh , and to his people ; but they would not hearken . wherefore the lord brought upon them the captains of the host of the king of assyria , which took manasseh among the thorns , and bound him with fetters , and carried him to babylon . and when he was in affliction , he besought the lord his god , and humbled himself greatly before the god of his fathers . thus the heart of this man relented under the word assisted by the rod. ah , 't is good that god take such a course with some sinners , else the word would do them no good ; and to this purpose is that in iob . , , . and if they be bound in fetters , and holden in cords of affliction ; then he sheweth them their work and their transgression , that they have exceeded ; and openeth their ears to discipline . this is that rough course , the obstinacy of men's hearts makes necessary for their recovery ; and therefore it is very observable that some words of god have lain dead in some sinners hearts for years together , and at last have begun to work under some smart and close rod. alas , while all things are pleasant and prosperous about us , the word hath but little operation and effect , ier. . , . i spake unto thee in thy prosperity , but thou saidst i will not hear : this hath been thy manner from thy youth , that thou obeyedst not my voice . the wind shall eat up all thy pastures , and thy lovers shall go into captivity ; surely then shalt thou be ashamed and confounded for all thy wickedness . q. d. your eyes are so dazled with the beautiful flowers , and your ears so charmed with the syren songs and lullabies of earthly delights , that my word can take no place upon you . let an east-wind blow , and wither up these flowers ; then the word shall work and conscience rescent the concernments of eternity ; this course god is feign to take with many of you ; here you sit from sabbath to sabbath under the word , and nothing takes place upon your hearts . will you not hear the voice of my vvord ? go death , saith god , and smite that man's child dead , i will try what that will do ; go poverty , and blast his estate , and see what that will do ; go sickness , and smite his body , and shake him over the graves mouth , i will see what that will do . thus god sends to sinners , as absolom sent to ioab , who refused to come near him , till he set fire to his field of corn , and then away comes ioab , sam. . , , . and thus the lord opened the heart of the iaylor , by putting him into a fright , a panick fear of death , acts . . and thus doth the lord devise means to bring back his banished . ii. as god makes use of the hammer of judgments , so he makes use also of mercies to make way for christ into the hearts of men. every mercy is a call , a knock of god , and truly if there be any ingenuity left unextinguished in the heart , one would think mercy should prevail more than all the judgments in the world , rom. . . knowest thou not that the goodness of god leadeth thee to repentance ? q. d. dost thou not see the hand of mercy stretched out to lead thee into a corner , there to mourn over thy sins committed against so gracious and merciful a god ? by every mercy you receive , christ doth as it were ●ee you to open your hearts to him ; they are so many gifts sent from heaven to make way for christ into your hearts . it would be an endless task to enumerate all the mercies bestowed to this end upon the unregenerate ; but surely this is the errand of them all ; and the lord takes it very ill when his end is not answered in them ; hence is that complaint , ier. . . neither say they in their heart , let us now fear the lord our god , that giveth us rain , both the former and the latter in his season . some of you have been marvelously preserved in times of common contagion and death , when thousands have fallen at your right-hand and left : then have you been preserved or recovered , according to that , exod. . . i will put none of those diseases upon thee , for i am the lord that healeth thee . i am iehovah rophe , the lord the phisitian ; many of you have been at the graves mouth , in many diseases ; others upon the deeps , yet the hand of mercy pulled you back and suffered you not to drop into the grave and hell in the same moment . o what a knock was here given by the hand of mercy at thy hard heart ! certainly if men would but observe , they might see a strange , marvellous working and moulding of things by the hand of providence , for the production of thousands of mercies for them ; and if mercy would do the work , and win you over to christ , many rods had been spared , which your obstinacy hath made necessary . o ungrateful sinners ! doth your redeemer thus woo and fee you by so many gifts of mercy , and yet will you shut him out ? do ye thus requite the lord , o foolish people and unwise ? for which of all his benefits do your ungrateful souls shut the door upon him ? iii. you see what christ's knocking at the soul of a sinner implies , and by what instruments it is performed . in the last place , we will consider the manner how this action is performed , in the ten following particulars , wherein much of the mistery of conversion will be opened ; the lord grant your experience may answer them . vve cannot indeed exactly describe and mark all the footsteps of the spirit in this vvork upon the souls of men ; yet these things seem eminently observable . . the knocks of christ at the sinners heart are silent and secret to all persons in the vvorld except the soul it self , at whose door he knocks ; here be many hundreds of you this day under the vvord ; if the lord shall this day knock by conviction at any man's heart , none will hear that knock , but that man only ; for it is a knock without sound or noise to any but the particular soul concerned in it . it was fore-prophesied of our redeemer , and of this very act of his , isa. . . . he shall not cry , nor lift up , nor cause his voice to be heard in the street . the kingdom of god cometh not into the souls of men with publick observation ; you read in cor. . . no man knoweth the things of a man , saving the spirit of a man that is in him . none knows what convictions another man's conscience feels , until he himself shall discover them ; you hear the same sound of the gospel , but you hear not the inward stroaks it gives to another man's conscience . christ's approaches to the soul make no noise ; little do we know what the spirit of christ whispers in the ear of him that sits next us . 't is said of the inward comforts of the spirit , i will give him the hidden manna which no man knows but he that eateth of it . this is true also of inward terrors and troubles . christ's knocks by conviction are but a secret whisper of his spirit in the ear of a sinner , saying , thou art the man , this is thy case . that is the first thing in the manner of christ's knocking , 't is a silent knock without publick sound . ly , these silent inward knocks of the spirit of christ , though they are heard by none but the soul it self , yet do they greatly differ as to the terror , or mildness of them in different subjects . some hear them with more terror and astonishment , others in a mild and gentle manner , when the lord knockt at the iaylors conscience , acts . , . it was a terrible stroak ; he called for a light , and sprang in like a man distracted ; and trembling and astonied fell down at the apostles feet , crying , sirs , what must i do to be saved ? here was a terrible knock indeed , which almost affrighted his soul out of his body ; it is as if he had said , tell me , for the lord's sake , and tell me quickly , whether there be any way of salvation , and where it lies , for i am a lost man , an undone soul. but when the lord opened the heart of lydia , there were no such terrors , the lord spake to her in a more mild and gentle voice ; as you see verse . the spirit of god varies his method according to the temper of the soul he worketh on . knotty pieces need greater wedges and harder blows to rive them asunder ; and as he directs his ministers , iude . to make a difference , to deal tenderly and compassionately with some ; but others , to save with fear ; so he himself observeth like different methods . ly , some knocks of christ are succesful , and obtain the desired effect . he knocks and the soul opens ; but others are insuccessful , he knocks once , and again by convictions , which may cause the conscience for the present to startle a little , but there is no opening to christ by faith. o friends this is of dreadful consideration , prov. . . i called , and you refused ; i stretched out my hand , and no man regarded . there 's a call without an answer , a knock , and no opening ; and these things are very common , especially among the unconverted , that live under a lively gospel rouzing ministry ; of this christ complains , matth. . , . whereunto shall i liken this generation ? they are like unto children sitting in the market-place , and calling to their fellows , saying , we have piped unto you , and you have not daunced : we have mourned unto you , but you have not lamented . q. d. neither the delicious airs and melody of gospel grace , nor the mournful and dreadful threats of damnation to unbelievers avail any thing to open your hearts to embrace me ; no voices from mount gerezim , or mount ebal will prevail with you . ah , how many sad witnesses unto this truth have i now before mine eyes ! but god forbid it should be thus all round . no , no , there be some souls who hear , and open ; even every one that hath heard and learned of the father , iohn . . when the spirit of god puts forth his power with the word , then , and not till then it becomes successful . ly , sometimes christ knocks with a thick succession of convictions , a quick repetition of his calls . some men have had thousands of convictions in a few years ; for in this case the lord saith , as it is exod. . . if they will not harken to the voice of the first sign , yet they may believe the voice of the latter sign . and yet sometimes neither the former nor the latter avail any thing . how oft would i have gathered thy children , and ye woul not , matth. . . how often ? intimating the many calls christ gave ierusalem to come unto him , yet all in vain . obstinate sinners , christ hath been knocking and calling at some of your consciences from your very child-hood ; thousands of convictions have been tryed upon some of you , and yet to this day your souls are shut fast against him . the lord hath waited from year to year for your answer , by this signifying how loath he is to part with you ; such a time thou wast upon a sick-bed nigh unto death ; at such a time under such a sermon , and then christ knockt at thy soul ; if all this be in vain , so many convictions as you have stifled , so many fagots you carry with you to hell to increase your flames and torments ; yet commonly those quick repetitions and redoublings of the stroaks of convictions end well ; and it is a good sign when one conviction revives another , and the lord keeps the soul still waking . but o take heed , and try not his patience too long , lest the next stroak be more dreadful than all the former ; not to open your hearts , but smite dead your hopes for heaven . ly , sometimes christ knocks intermittingly , knocking and stopping , a call and silence , and that at a considerable time and distance ; a conviction this day , and it may be not another in many months . there be some aged sinners that have not had more than one or two remarkable rouzings of conscience in fifty or sixty years time , and then no more . dont think that the lord will make his spirit always strive with men , gen . . no , there is a time when god saith to the word , convict the conscience of that man or woman no more , not a stroak more by way of conviction , but henceforth be thou for obduration , not to open but to shut him up , isa. . . reader , bethink thy self , how long was it since thy conscience was rouzed and awakened ? o saith one , seven or ten years ago i heard such a sermon , which tore my conscience to pieces , i fell under such a sad providence which rouzed and awakened , all my fears , but since that time all hath been still and quiet ; the lord give a second awakning lest you awake with the flames of god's wrath about you . i observe it is usual when god works upon any very early , he knocks thus intermittingly ; now the conscience is active and full of trouble , then the vanities of youth extinguish these convictions again ; but the lord follows his design , and at last the conviction settles and ends in conversion . ly , christ sometimes knocks with both hands at once , with the word and with the rod together ; the latter in subserviency to the former ; and if ever the soul be like to open , it will open then , when ordinances and afflictions work together : the word smites the conscience with conviction , and at or about the same time , providence smites the outward-man with some affliction , to make the word work effectually ; or under some smart affliction , a suitable word is seasonably directed to the conscience , and thus iuncta iuvant , the one assisteth the other , and both together produce the desired effect : thus the lord wrought upon the thessalonians , thes. . . and ye became followers of us , and of the lord , having received the word in much affliction . a child dies , an estate is lost , or a sickness seizeth , at the time when conscience is prepared by a conviction from the word , or afflictions have prepared it for the word . the rod upon the back , helps the word to work upon the heart ; and if both these working in fellowship will not do the work , there is little hope that any thing will do it . ly , every knock of christ disturbs the sinful rest of the soul ; it rouzeth guilt in the conscience , and puts the inner-man into great distress and trouble ; before christ comes and knocks at the door of the heart all is still and quiet within ; the soul is in a quiet sleep of sinful security , no fears , or troubles molest its rest , luke . . when a strongman armed keepeth his palace , his goods are in peace : but when a stronger than he shall come upon him , and overcome him , he taketh from him all his armour wherein he trusted . the armour which satan puts into the hands of sinners to defend themselves against the convictive stroaks of the word , are the general mercy of god , the outward duties of religion , partial reformations , &c. but when christ comes by effectual conviction , he disarms the sinner of all these pleas , and then the soul sees what broken reeds it leaned upon . when the commandment came , ( saith paul ) sin revived , and i dyed , rom. . . i. e. all my vain hopes expired ; no artifice of satan can any longer quiet the sinners conscience ; he apprehends himself in a miserable condition , meditates an escape ; farewel now to sound and quiet sleep ; no peace till out of danger . ly , every effectual knock of christ gives an allarm to hell , and puts satan to all his shifts and arts to secure the possession of the convinced sinner . the devil is a jealous spirit , and when his interest is in danger , he bestirs himself to purpose ; the time of conviction is an hour of temptation . we wrestle not with flesh and blood , ( saith the apostle ) but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness ( or wicked spirits ) in high-places , or about heavenlies , eph. . . the strife betwixt satan and the soul is now for no less than the prize of eternal life ; 't is now for all , or none ; for life or death , for heaven or hell ; the powers of hell are now all in arms to destroy convictions , and secure the possession of the soul against christ ; as when a granado falls into a garison , the first care of the defendants is , to stifle and choak it before it break . whilst christ is speaking by his spirit in one ear , the devil is whispering in the other ; and the things he whispers to quench convictions are usually such as these ; it is time enough yet , what need such hast ? enjoy thy pleasures a little longer , thou maist come to christ and be saved at last ; if that will not do , then he changeth his voice , to what purpose wilt thou go to christ ? 't is now too late ; the time of grace is over ; hadst thou come to him in thy youth , and obeyed his first call , it had been somewhat , but now it is ●o no purpose : if this will not quiet the soul , then he saith , thy sins are too great to be pardoned , there 's no hope for such a prodigious sinner as thou art . if the lord help the soul to overcome this , by discovering to it the riches of mercy , pardoning the greatest of sinners ; then he represents the multitudes which are in the same case with the convinced sinner ; come , fear not , if it go ill with thee , it will be as bad for millions of men and women ; if thou go to hell , thousands will go with thee ; but if the soul be loath to be damned for company , then he bids it look upon the train of troubles and afflictions that come along with christ , and will certainly follow him , if the door be opened to let him in ; if christ come in reproaches , losses and sufferings will certainly come in with him ; troops of miseries and calamities follow him ; himself hath told thee so , and art thou mad to ruine all thy comforts in the world , and plunge thy self into a sea of trouble , for what thine eyes never saw ? but if the soul reply , these are more tollerable than damnation ; better my flesh suffer for a time than my soul be cast away for ever ; then he represents the insuperable difficulties of religion ; what a hard thing it is to be saved ; how many painful duties and acts of mortification the soul must pass through . thus you see what an allarm conviction gives to the powers of hell. ly , every effectual knock of christ is followed on , and new convictions revive old , and former ones ; and the lord never leaves knocking till the door be opened ; if one sermon will not do , another shall ; if one wound be plaistered , and healed by the art of satan , a fresh wound shall be made ; if a former conviction vanish , the next shall be sealed upon the soul ; and when the spirit of the lord sealeth a conviction upon the conscience , raze it out who can . and here 's the difference betwixt special and common convictions ; common convictions come and go , they put the soul in a fright for a day or a month , and then trouble it no more for ever ; but special convictions will be continued , one thing backs another , for christ is in pursuit of the soul , and will give it chase till at last he overtake and come up with it . ly , in the last place , all the knocks of christ cease and end when the sinners day of grace is ended . this is of dreadful consideration , when the time of mercy is over , no more strivings of the spirit with a man after that . christ saith to the drousie sinner , as he spake to the drousie disciples in the garden , sleep on now , and take your rest . so here , i called thee in such a sermon , but thou heardest not ; by such a providence , but thou obeyedst not ; sleep on now , and take thy rest : my people would not hearken to my voice , and israel would none of me ; so i gave them up to their own hearts lust , to walk in their own counsels , psal. . , . q. d. i have done with them , the treaty is ended , i will make no more essays towards their conversion and salvation . so i gave them up . methinks it sounds as much as this , take him sin , take him devil , i will have no more to do with him . so hosea . . ephraim is joyned to idols , let him alone . his heart is glued fast to sin , he is enamoured upon other lovers , let him a lone . o beloved , 't is a dreadful thing for god to say , let this man alone in his formality , and that man in his carnal security : let not this be misapplied by poor trembling souls under conviction . i know the fear of this judgment is upon their hearts , nothing makes them tremble more than lest the day of grace be ended with them . but there is no ground for this fear whilst the spirit continues convincing , and the soul trembling , lest his convictions should prove ineffectual . thus much of the nature , instruments , and manner of christ's knocking at the door of a sinners heart . our way is now opened to a fruitful application of this point , which will wind up in divers necessary uses . i. vse for information . and first , the point before us will be useful for information , in the following inferences and deductions . i. inference . into how deep a sleep hath sin cast the souls of sinners , that christ must stand so long , and give such loud repeated knocks , before it will awake and open to him ? there is the spirit of a deep sleep fallen upon men , like that into which god cast adam . god speaketh once , yea twice , but man regards it not ; 't is the hardest thing in the world to rouze and awaken a man out of his carnal security . look over satans kingdom , and you shall find a general stilness and quietness among his subjects . there 's no trouble for sin , no strivings after salvation , no cryings out , what shall we do to be saved ? go into the crouds of carnal men and women , and you shall find them all intent and busie about other matters . how long shall you be in their company , before you hear one groan for sin ? or see one tear slide from their eyes on that account ? oh , what a marvelous thing is here ! do not their consciences know the guilt that lyes upon them ? are they not aware of a day of reckoning which approacheth ? yes , yes , these things are not hid from their consciences ; what art then is used to keep them so still and quiet ? why , there are divers rattles to still the consciences of sinners , and they do it effectually . there are five causes and occasions of this wonderful stilness in the souls of sinners . . ignorance of the nature of regenerating grace ; taking that for regeneration which is none of it ; thus did the iews , ioh. . . confidently affirm god to be their god , and yet they did not know him . how many proor ignorant creatures think there is no need of any other work of regeneration , but what passed upon them in baptism ? they were born and baptized christians , and that 's enough they think to save them , matth. . . we have abraham to our father ; they thought it sufficient that abraham's blood ran in their veins , though there were not a spark of abraham's faith kindled in their souls : the lord forgive the sin of those men that lead poor souls into such fatal mistakes . o if men were but aware of the necessity of a greater and further work to pass upon their souls than their baptism , common powerless profession , or the similar works which appear upon formal hypocrites , heaven and earth would ring with their cries . but ignorance of the nature and necessity of special regenerating grace , like a dose of opium casts the consciences of many into this deep sleep . ly . freedom from grosser sins and pollutions of the world , stills and quiets the consciences of thousands ; they have had a civil , sober and fair education , and though there be no grace , and regeneration ; yet what saints do they seem to themselves being adorned with sobriety and civility ! this stilled the conscience of the pharisee , luke . . god i thank thee that i am not as other men are , extortioners , unjust , adulterers , or even as this publican . thus like delicate agag they spruce up themselves with moral homilitical vertues , wherein many thousand heathens were more gay than themselves ; but justice will hew them to pieces as agag was , for all their moral ornaments and endowments . ly , the strict performance of the external duties of religion quiets the consciences of many ; they question not but those that do so well shall fare well , and that god will never damn men and women that keep their church and say their prayers as they do . thus the carnal jews deluded themselves , crying , the temple of the lord , the temple of the lord ; as malefactors in some of our neighbouring kingdoms , fly to the church from the hand of justice , so do these ; but god will pluck them from the horns of the altar and convince them that the empty name of religion is no security from damnation . ly , many consciences are still'd and quieted in a natural sinful state , by misinterpreting the voices of providence ; it may be god prospers your earthly affairs ; succeeds and smiles upon your undertakings ; and this you conclude must be a token of his love and favour : but alas , this is a great mistake , the lord give you better evidences of his love than these ; for who prosper more in the world than wicked men ? and who are more crost than the people of god ? read iob . and psal. . and compare both with eccles. . . and you will quickly find the vanity of all hopes built upon such a foundation . however by such things as these are , the god of this world blinds the eyes of multitudes . ii. inference . if every conviction be a knock of christ. , how deeply are all souls concerned in the success and issue of them ? conviction is an embrio of the new creature ; if it go out its full time , and come to a perfect new birth , it brings forth salvation to your souls ; if it miscarry finally , you are finally lost . it is of infinite concernment therefore to every man and woman to be tender over those convictions their consciences go big with all . 't is true , conviction and conversion are two things ; there may be conviction without conversion , though there can be no conversion without conviction . the blossoms upon the trees in the spring of the year , cannot properly be called fruit , they are rather the rudiments of fruit , or something in order to fruit : if they open kindly and knit or set firmly , perfect fruit follows them ; but if a blast , or a frosty morning kill them , no fruit is to be expected . thus it is here , great care therefore ought to be taken about the preservation and success of convictions , both by . the soul it self that is under them , . and by all others that are concerned about them . . what care should the soul it self have upon whom convictions are wrought : have a care , friends , how you quench them , divert or hinder the operations of them ; lest you hinder , as much as in you lies , the very conception of christ in your soul by them . i remember it is said , in exod. . . if m●n strive and hurt a woman with child , and mischief follow ; life shall be given for life . the life of your souls is bound up in the life of your convictions . i know it is hard for men and women to dwell with their own convictions ; guilt and wrath are sad subjects for men's thoughts to dwell upon ; but yet 't is far better to dwell with the thoughts of sin and wrath here , than to lye sweltering under them in hell for ever . you may be rid of your convictions and your salvation together ; be not too eager after peace , a good trouble is better than a false peace . and upon the other side , beware that your convictions and troubles turn not into discouragements to faith ; this will cross the proper intention of them : they are christ's knocks for entrance , and were never intended to be bars or stumbling blocks in your way to him ; not stops , but steps in your way to christ. ly , let all others that are concerned about convinced souls beware what counsels they give , and what rules they prescribe ; lest they render them abortive , and destroy all in the bud . there are two errors , too commonly committed , one in excess , perswading souls under trouble of conscience that there 's no coming for them to christ , unless they be so and so prepared ; humbled , just at such a degree ; this is dangerous counsel , it over-heats the troubles of conscience , and keeps the soul from its proper present duty and remedy . i am sure paul and silas took no such course with the convinced jaylor , nor peter with the three thousand wounded consciences , acts . nor do i find where god hath stated the time and degree of spiritual troubles , so that there must be no adresses to christ in the way of faith , until they have suffered them so long , and to such an height : if they have imbittered sin to the soul , and made it see the necessity of a saviour ; i think they cannot move too soon after christ in the way of faith. let not men set bounds where god sets none . there is another error committed in defect , when promises and comforts are presently applied , before the nature of faith is known , or one act of recumbency put forth towards christ : these hasty comforts come to nothing ; they will not , they cannot stand . 't is a dangerous thing to apply gospel cordials , and pour out the precious ointment of the promises upon them that were never heart-sick for sin ; when upon every sleight trouble , which is but as an early dew , the peculiar consolations of penitent and believing souls are hand-over-head applied to them : how many such unskilful empericks are there in every place ? such as the prophet ieremy complains of , they have healed the hurt of the daughter of my people slightly , crying , peace , peace , where there is no peace . remember the foundation is now laying for eternity , and that this is the time of deep consideration ; men and women must ponder the terms , and count the cost , and deliberately accept and close with christ , before the consolations of the promises can be regularly administred to them . iii. inference . what a singular blessing is a rouzing faithful ministry among the people ? by such a ministry christ knocks powerfully ; this is one of the greatest blessings god can bestow upon a people , next to the saving effects of it ; when he sends among them powerful , judicious , preachers of the gospel , under whose ministry their consciences cannot sleep quietly . these are the proper instruments christ knocks at men's hearts by : and as for those prophets that sow pillows for drowsie sinners to sleep quietly upon , the lord owns them not for his , lam. . . thy prophets ( not mine but thine ) have seen vain and foolish things for thee , they have not discovered thine iniquity . 't is true , those ministers that give men no rest nor quietness in their sins , must expect but little rest and quietness themselves . what is it for ministers to preach home to the consciences of others , but to pull down the rage of the world upon their own heads ? but certainly you will have cause to bless god to eternity for casting your lot under such a ministry , and the lord accounts such a mercy sufficient to recompense any outward affliction that lyes upon you , isa. . . you fare richly under such doctrine , though the lord should feed you with the bread of affliction , and give you the waters of adversity to drink ; this makes amends for all , thine eyes shall behold thy teachers , and they shall be driven no more into corners . o blessed be god that englands corners are this day emptied , that its pulpits may be filled with laborious faithful ministers . o that the knocks of christ might this day be heard in all the cities , towns , and villages of this nation ! the kingdom of god is come nigh unto us ; this mercy is invaluable ; pray that the lord would continue it , and make all your ministers and means , whether more publick or private , successful . iv. inference . and then lastly , let all men beware of those things that deafen their ears , and drown the sound of christs knocks and calls in the gospel . what pernicious enemies to the souls of men are all those persons and things that turn away men's ears from attending to the knocks and calls of christ in his word ? such are ( . ) prophane wicked men , who like elimas the sorcerer , make it their buisness by wicked insinuations , flouts and jeers , to turn away men's ears from the gospel , acts . . o full of all subtilty , and all mischief , thou child of the devil , thou enemy of all righteousness ; wilt thou not cease to pervert the right ways of the lord ? all opposition of godliness hath a spice of devilishness ; and no child more resembles his father than a scoffing enemy resembles his father the devil . but blessed be god for that good providence which , in a great measure , hath stopt the mouths both of the father and his children this day . ( . ) take heed of carnal and ungodly relations which discourage and threaten their children , servants , and all that depend on them , from attending upon on the means , or giving way to the convictions which god by them hath set on upon their hearts . cruel parents , who had rather see their children turned into their graves than turning to the ways of serious godliness . o that any should dare to quench the beginnings of spiritual life in those to whom they were instruments to convey natural life . ( . ) take heed of the world , its distracting cares and charming pleasures ; what a din , what a confused buz and noise do these things make in the ears of men ! mark . . the cares of this world choak the word and it becometh unfruitful . tell not them of getting christ , they must study how to get bread . these are some of those distracting and diverting sounds which drown the voice of christ's knocks and calls in the gospel . as you value your souls beware of them . ii. vse for exhortation . christ is now come near us in the gospel , behold he stands at the door and knocks : and i am here this day to demand your answer , and in his name i do solemnly demand it ; what shall i return to him that sent me ? what sayst thou sinner ? wilt thou open to christ , or wilt thou shut him out ; and with him thy own pardon , peace and salvation ? once more let me try the force of a few more arguments upon your hearts , and refute your vain pleas to the contrary ; methinks no heart should be able to resist such motives and rational perswasions as these following will be found to be . first , you are in exream need of christ ; you want him more than bread or breath ; many things are convenient for your bodies , but christ is the one thing necessary for your souls , luke . . one thing is necessary . necessity is an engine that will open any thing in the world that can be opened ; necessity will make all fly before it . now there is a plain , present , absolute necessity lying upon every one of you to open your hearts to christ , and that without delay . necessity goes before the face of christ to open the way for him into the heart ; thou must have him , or be lost for ever . christ and faith are not among the may bees , but the must bees , to the happiness of thy soul. a man may be poor , and happy ; reproached , and blessed ; but he cannot be christless , and safe ; nor christless , and comfortable ; you must have christ , or you cannot have life , iohn . . you must have christ or you can have no hope , col. . . christ and life , christ and hope go together ; no christ no life , no christ no hope ; sinner , thou must have christ , or thou canst have no pardon ; for christ and pardon are undivided , ephes. . . in a word , you must have christ or you can have no salvation , acts . . well then , if thou canst have no life , nor hope ; no pardon , nor salvation without christ ; then a plain necessity goes before christ to open his way into thine heart ; methinks , thou shouldst now say , then will i open to christ whatever the terms be . come sufferings , losses , reproaches , yea death it self , all is one ; christ i must have , and christ i will have ; necessity is layed upon me , and my heart is opened to christ by it ; wo to me for ever if i miss of christ. secondly , the lord jesus is this day come nigh to every one of your souls . i may say to you as christ did to them , luke . . the kingdom of god is come nigh unto you . the lord grant he be not as nigh to some of you as ever he shall be ; for he must come nearer or else you are lost for ever . it is not christ among you in the means of grace , but christ within you by the work of grace , which must be unto you the hope of glory , colos. . . he is not only among you in respect of external means , but he is come into your understandings and consciences . yea , some motions of his you may feel upon your affections , there wants but a little more to make you eternally happy . o what would one effectual touch upon your wills be worth now ! the head-work is done , but o that the heart-work were done too . you are almost saved , but to be almost saved , is to be wholly and eternally lost , if it go no further . 't is a sad thing for a man that hath one foot in heaven , to slide from thence into hell. 't is sad to be shipwreckt at the harbours mouth . thirdly , jesus christ hath an unquestionable right to enter into and possess every one of your souls . satan is but an usurper , christ is your lawful owner and proprietor ; thy soul , sinner , hath not so full a title to thy body , as christ hath to thy soul. satan keeps christ out of his right . christ knocks at the door of his own house ; he built it and therefore may well claim admission into it ; it is his own creature , col. . . by him were all things made , whether they be visible or invisible ; bodies or souls . the invisible part , thy soul , is his workmanship , a stately structure of his own raising . he hath also a right by redemption , christ hath bought thy soul and that at the invaluable price of his own blood. who then can dispute the right of christ to enter in to his own house ? but alas ! he cometh to his own , but his own receive him not . fourthly , open the door to christ , for a train of blessings and mercies comes in with him ; a troop of privileges follow him : in the same day and hour that christ comes into thine heart by a full consent and deliberate choice , a pardon comes with him of all the sins that ever thou committedst in thought , word , or action . will such a pardon be welcome to thy soul ? then let christ be welcome ; for where christ comes , pardon comes ; if you open to christ , you open to peace ; and who would shut the door of his soul against peace ? if peace be welcome , let christ be welcome ; for peace follows faith in christ , rom. . : where christ comes , liberty comes , iohn . . if the son therefore shall make you free , then are you free indeed . are you in love with bonds and fetters ? satans laws are written in blood : christs yoak is easie , and his commands not grievous . if you love liberty , love christ. in a word , where christ comes , salvation comes ; for he is the author of eternal salvation to all them that obey him . if therefore you love pardon , peace , liberty , and salvation , shut not the door against christ ; for all these follow him where-ever he goes . fifthly , christ this day solemnly demands entrance into thy soul , he begs thee to open to him , cor. . . he commands thee to open to him , iohn . . he denounceth eternal damnation to those that refuse him entrance . now consider well , here is entrance demanded under pain of the eternal wrath of god ; this demand is filed and recorded in heaven , at your own peril be it if you shut the door against him ; only this i will say in my redeemers behalf , if you refuse , bear witness heaven and earth this day , that christ solemnly demanded entrance into thy soul and was refused ; bear witness , that the door was shut against the only redeemer , who intreated , commanded and threatned eternal damnation to the rejecters of him . o methinks that scripture , prov. . . . is able to strike terror into the very center of that soul that refuses the offers of christ. sixthly , and so i have done my masters errand ; if you now refuse the knock of christ at your hearts , he may never knock more ; and where are you then ? there is a knock which will be the last knock , a call which will be his last call ; and after that no more knocks or calls , but an eternal silence as to any overture of mercy or grace . but if i do open to christ he will never come into such a filthy polluted sinful soul as mine is ? who saith so ? who dare affirm so impudent a falshood in the very face of the text ? if any man open unto me , i will come in to him . if i open to christ , i must bid farewel to ease and rest in this world ; reproaches , sufferings , losses follow him . if christ , pardon , and salvation , be not worth the enduring and suffering these small things , sure thou valuest christ and thy soul at a low rate . oh , who can sufficiently bewail the ignorance and folly of unbelievers , that will fell their souls and hopes of heaven for such trifles ! and if christ and thy soul must part upon these terms , then hear me sinner , and let it sink into thy heart ; thy damnation will be both . just and righteous . . unavoydable and sure . . thy damnation will be just ; for thou hadst thy own choice , and deliberately preferredst the insignificant trifles of this world before christ and salvation . it was plainly told thee what the issue of thy rejecting christ would be , and yet after sufficient warning , thou adventuredst upon it ; whatever other sinners will plead i know not , but as for thee thou must be speechless , matth. . . if thou dye christless thou must appear at his bar speechless ; and the day of judgment will be the day of the revelation of the righteous judgment of god , rom. . . ly , it will also be unavoidable , for there is no other way to salvation but this , acts . . no christ , no heaven ; no faith , no christ ; how shall we escape , if we neglect so great salvation ? heb. . . mercy it self cannot save thee out of christ , for all the saving mercy of god is dispensed to men through him , iude vers . . 't is to no purpose to cry mercy , lord , mercy , when christ , in whom all the mercies of god are dispensed to men , is rejected by thee . iii. vse for consolation . this point winds up in consolation to all such , as hearing the knocks of christ , have opened , or are now resolved to open their hearts unto him ; and that nothing henceforth shall keep christ and their souls asunder . to such i shall address the following grounds of comfort : i. consolation . an opening heart to christ is a work wholly and altogether supernatural ; a special work of the spirit of god , never found upon any but an elect soul. there are common gifts of the spirit , such as knowledge , vanishing convictions , &c. but the opening of the heart by faith is the special , saving , and peculiar work of the spirit , iohn . . this is the work of god that ye believe . yea it is the effect of the almighty power of god , the exceeding greatness of his power is exerted in the work of faith , eph. . . it rises not out of nature , as common gifts do ; but of this it is expresly said , eph. . . it is not of your selves , it is the gift of god. where this work is effectually wrought , we may reason as solidly , as comfortably from it ; both backward , to the electing love of god ; and forward , to our eternal glorification with him , rom. . . ii. consolation . the opening of thy heart to christ by saving faith , gives thee interest in christ the very same hour ; the relation is then constituted , the conjugal tye or bond is fastned betwixt him and thy soul , iohn . . to as many as received him to them gave he power ( viz. right or privilege ) to become the sons of god , even to as many as believed on his name . you neither need nor may expect an extraordinary messenger or voice from heaven to tell you that christ is yours and you are his ; you have a better foundation in this word and work of faith ; for my part if god will give me the clear and satisfying experience of this work upon my heart , i would never desire more satisfaction on this side heaven . i know not but the devil may counterfeit an extraordinary voice , and cheat the soul by a lying oracle ; but if i really feel my heart and will sincerely opening to christ upon gospel terms , i am sure there is no deceit in that . iii. consolation . the opening of thy heart to christ by faith , is a good assurance that heaven shall be opened to thy soul hereafter : heaven is shut against none but those that shut their hearts against christ by unbelief . will you bar christ out of your souls by ignorance and unbelief , and then cry lord open to us ? no , god will open to none but them that open to christ. et●rnity it self shall but suffice to bless god for this opening act of faith ; he that believeth shall be saved , mark . . iv. consolation . the opening of thy soul to christ by faith makes it christs habitation for ever ; in that hour outgoes sin and satan , and incomes christ and grace : if any man open unto me i will come in to him , saith the text ; of such a soul christ saith , as it was said of the temple , psalm . , . the lord hath desired it for his habitation . this is my rest for ever : here will i dwell for i have desired it . thy soul now becomes an hallowed temple to the lord ; as he hath said , i will dwell in them , and walk in them , and will be their god , and they shall be my people , cor. . . o what an heaven upon earth is here ! christ dwelling in the soul , is the glory of the soul ; as gods dwelling in the temple was the glory of the temple . v. consolation . in a word , the op●●ing of the heart to christ is that work which answers the great design of the gospel . wherefore hath god set up ordinances and ministers , yea wherefore is the spirit sent forth , but to open the hearts of sinners to christ by faith ? when this is done , the main end and intention of the gospel is attained and answered ; the union is effected betwixt christ and the soul ; it is now put out of hazard . the whole work of the gospel after that is but to build up , confirm , and comfort the soul ; ripen it s implanted graces , and make it meet for glory . and thus through the assistance of the spirit i have finished the fifth observation , that every conviction of conscience , and motion upon the affections , is a knock or call of christ for entrance into the sinners heart . sermon vi. revel . . . behold i stand at the door and knock , &c. [ i stand and knock ] here 's pains and patience , all means used by christ to gain entrance into the souls of sinners . it speaks the earnestness of his suit , and vehemency of his desire to be in union with the souls of men. the sixth observation therefore will be this , vi. doct. that iesus christ is an earnest suitor for union and communion with the souls of sinners . this point lyes directly and fully in the very eye and intention of the text. in the opening of it two things must be spoken to in the doctrinal part , viz. . the demonstration of this truth that he is so . . the marvelous and admirable grace and condescension of christ that he should be so . first , for demonstration of this truth , that christ is an earnest suiter for union and communion with the souls of sinners . i shall draw down the demonstration of this truth from a view and consideration of the dispositions , carriages , and actions of the lord jesus towards poor sinners from first to last : and when you have compared them all together , and by them seen the temper of his heart , how great and clear a light will shine upon this point ! that his heart hath still enclined towards union and communion with sinful man will evidently appear by considering him in a fourfold state , and time . . before his incarnation . . in the days of his flesh. . at his death . and . at , and since his ascension into heaven . first , consider him before his incarnation , and you will find too things in that state which plainly speak his desires after union with us . . in the covenant of redemption he made with god concerning us before this world had a being ; for such covenants and promises did really pass betwixt him and the father before all time , or else i know not how to understand that scripture , tit. . . in hope of eternal life , which god that cannot lye , promised before the world began . to whom could that promise be made , but unto christ , which bears date before the creation ? what else can this mean but the covenant of redemption , made betwixt the father and the son ; the terms whereof are set down , in isa. . , . where you find what christ was to do , viz. to put his soul an offering for sin ? and what should be his reward for pouring out his soul unto death , viz. to see his seed , to see the travail of his soul , even a church purchased with his own blood ? whether this be not a great demonstration of the propension and inclination of christs heart and desire towards union and communion with poor sinners , let all men judge . o what a value did christ set upon our souls , that upon such costly terms he would consent to redeem them ? unto this agreement god the father held him , rom. . . god spared not his own son. and this very covenant christ pleaded with the father , iohn . . i have manifested thy name to the men which thou gavest me out of the world ; thine they were , and thou gavest them me . this plainly shews the vehement desire of christs heart to be in union with men ; according to that , prov. . . rejoycing in the habitable parts of his earth , and my delights were with the sons of men. blessed jesus ! nothing but the strength of thine own desire and love could ever have drawn thee out of that bosom of delights to suffer so many things for the sake of poor sinners . secondly , let us consider christs temper and disposition towards union and communion with sinners , within time ; and every thing done by christ carries and confirms this conclusion : . his assumption of our nature plainly speaks it . . his whole life upon earth evidently discovers it . . his doctrin is a clear proof of it . . his joy at the conversion of souls proves it . . his sorrows for mens unbelief evidence it . . his indefatigable labours plainly shew it . . his admirable encouragements to coming sinners . . his dreadful menaces to obstinate sinners . . his sending and encouraging ministers to draw and gather the world to himself . all these things which were transacted in the life of christ , plainly demonstrate how greatly and earnestly his heart did propend and incline towards this desirable union with the sons of men. . christs assumption of our nature manifesteth his desire after union with us . herein he gave two incomparable proofs of his transcendent love to us , and desire after us . . in passing by a more excellent nature . . in marying our nature to himself . . he passed by a superiour and more excellent nature , heb. . . verily he took not on him the nature of angels . angels were excellent creatures , but behold , vessels of gold cast into the fire , and earthen potsherds fitted for glory . 't is true , the angels that kept their integrity are members of christs kingdom ; he is an head to them by way of dominion , but unto us by way of vital union . christ takes the believer into a nearer union with himself than any angel in heaven ; but for the multitudes of apostate angels , he never designed their recovery , but left them , as they were before , bound in chains of darkness unto the judgment of the great day , iude vers . . this preterition of christ , heightens his love to poor man. ly , in marying our nature to himself , and that after sin had blasted its beauty , and let in so many direful calamities upon it , rom. . . he was found in the likeness of sinful flesh . i. e. flesh subject to weariness , pains and death , which though there be no sin in them , yet are the effects and consequences of sin : such a nature he assumed into a personal union with himself , not to experience any new pleasure in it , but to capacitate himself to suffer and satisfie for us ; and therein to give a convincing proof of the strength of his love and vehemency of his desire to us . his personal union with our nature shews his desire after a mystical union with our persons . he would never have been the son of man , but to make us the sons and daughters of the living god ; he came in our likeness that we by sanctification might be made in his likeness : behold how near christ comes to us by his incarnation ! o what a stoop did he make therein to recover us ! rather than lose us he was contented to lose his manifestative glory for a time ; for his incarnation made him of no reputation , phil. . . behold the desires of a saviour after union with sinners ! ii. the whole life of christ upon earth , was an evident proof and demonstration of the desiers of his heart to be in union and communion with us , iohn . . for their sakes i sanctifie my self . the life of christ was wholly set apart for us ; therefore it is said , isa. . . vnto us a child is born , unto us a son is given . what was the errand and buisness upon which christ came into this world , but to seek and to save that which was lost ? all the miracles he wrought on earth were so many works of mercy ; he could have wrought his miracles to have destroyed and ruined such as received him not ; but his almighty power was imployed to heal and save the bodies of men that thereby he might win their souls unto him , acts . . god anointed iesus of nazareth with the holy ghost and with power ; who went about doing good , and healing all that were oppressed of the devil : for god was with him . when the apostles desired a commission from him to fetch fire from heaven to destroy the samaritans , he rebuked them , saying , ye know not what manner of spirit ye are of , for the son of man came not to destroy mens lives , but to save them , luke . , , . the whole life of christ in this world was nothing else but a woing , drawing motive to the hearts of sinners ; he rejected not the vilest of sinners , luke . . he rejected none that came unto him ; he would not have little children forbid to be brought unto him , mark . . what his winning carriage should be , was long before predicted by the prophet , isa. . . a bruised reed shall he not break , and smoaking flax shall he not quench . lentulus , the proconsul , in his epistle , ad s. p. q. r. having graphically described the person of christ , gives this account of his carriage and deportment ; in his reproofs he was terrible , in his admonitions fair and amiable , chearful without levity ; he was never seen to laugh , but often to weep ; his words grave , few , and modest , &c. christ was in the world as a load-stone drawing all men to him ; his deportment was every way suitable to his commission , which was to preach good tydings to the meek , to bind up the broken hearted ; to proclaim liberty to the captives , and the opening of the prison to them that are bound , isa. . . iii. as his life so his doctrin was a woing and inviting doctrin ; a most pathetical invitation unto sinners , never man spake as he spake ; whenever he opened his lips , heaven opened ; the very heart of god was opened in it to sinners ; the whole stream and current of his doctrin was one continued powerful perswasive to draw sinners to him . this was his language , come unto me all ye that labour and are heavy laden , and i will give you rest , matth. . . in the last day , the great day of the feast , iesus stood up and cryed , if any man thirst , let him come to me and drink , john . . himself resembles it to the clucking of a hen to gather her chickins under her wings , luke . . o jerusalem , jerusalem , how often would i have gathered thy children together , as a hen doth gather her brood under her wings ! certainly , t●e whole stream of the gospel is nothing else but the charming voice of the heavenly bridegroom . iv. the joy he always exprest for the success of the gospel , speaks him to be an earnest suiter for the hearts of sinners . 't is very remarkable that all the evangelists who have recorded the life of christ , never mention one laugh or smile that ever came from him . for he was a man of sorrows , yet once you read that he rejoiced in spirit ; and you shall see the occasion of it , in luke . . in that hour iesus rejoiced in spirit . and what was it that gladed his heart , but the report brought him by the seventy , who returned with joy , saying , lord , even the devils are subject to us through thy name ; and he said unto them , i beheld satan as lightning fall from heaven , vers . , . satans kingdom was going down in the world , and the mysteries of salvation revealed unto babes ; this made his holy heart leap with joy within him , to behold the success of the gospel , destroying satans kingdom , and the poorest , meanest among men , inlightned and converted by it . this was a cordial to his very soul , and speaks the earnestness of his desire after union and communion with sinners . v. his sorrows and mournings upon the account of the obstinacy and unbelief of sinners speaks the vehemency of his desire after union with them ; it is said , mark . . when he had looked round about on them with anger , being grieved for the hardness of their hearts , &c. you see from hence , that an hard heart is a grief to jesus christ ; o how tenderly did christ resent it , when ierusalem rejected him ! 't is said , luke . . that when iesus came nigh to the city he wept , over it . the redeemers tears wept over obstinate ierusalem , spake the zeal and servency of his affection to their salvation ; how loath is christ to give up sinners ; what a mournful voice is that , in iohn . . and you will not come unto me that you might have life . how feign would i give you life , but you will rather dye than come unto me for it ? what can christ do more , to express his willingness ? all the sorrows that ever toucht the heart of christ from men were upon this account , that they would not yield to his calls and invitations . vi. this appears to be the great design of christ , by the unwearied labours he underwent day and night to accomplish it ; many weary journies christ took , many sermons and prayers he preached and poured out , and all upon this design to open the hearts of sinners to him , and win the consent of their wills to become his ; this was the work which he preferred to his necessary food , iohn . . my meat is to do the will of him that sent me , and to finish his work . q. d. my bringing home the elect of god , and saving them from wrath to come , 't is more to me than meat and drink ; so vehement and intense were his desires after the winning of sinners , that he would lose no occasion to accomplish it , if he were never so weary with his travels and labours , yet if any occasion offered to save a lost soul , he would be sure to improve it ; you have an instance of this , in iohn . . then cometh he to a city of samaria , called sychar , &c. now jacobs well was there . iesus therefore being wearied with his iourney , sat thus on the well , &c. christ was weary with his journy and sat on the well for a little rest and refreshment , in the heat of the day ; at the same time comes a woman of samaria to draw water , a great sinner she was ; christ compassionately beholding this miserable object , forgets his own weariness , presently falls a preaching repentance to this sinner , and opens her heart ; a greater refreshment to him than that well could afford him , by giving him a seat to sit on , or water to drink . vii . the great and admirable encouragements christ always gave to coming and willing souls , plainly speaks the earnest desire of his heart after union with them ; never were the like encouragements given , that christ gave , to draw the souls of men to him . 't is remarkable in what general terms and forms of expression he delivered them , that none might be discouraged ; but come on in hope towards him : come unto me all ye that labour , matth. . . if any man thirst , iohn . . all along the terms of invitation are exceeding large , which speak the desires of his heart to be so also ; and his practice was answerable to his invitations ; his mercies and compassions never failed when the vilest of sinners came to him in the way of repentance and faith ; you read , in luke . , . that when christ sat at meat in the house of simon the pharisee , there came in a poor convinced sinner who had guilt enough upon her , to sink ten thousand souls to the bottom of hell ; this poor wretch comes with a great deal of humility unto christ ; not presuming to come before his face , but falls down behind him , kisseth his feet , washes them with tears , wipes them with the hair of her head ; all demonstrations of a broken heart : and how did the merciful iesus welcome this poor sinner ? seals her pardon , commends the fervour of her affection , and sends her away a joyful soul ; herein making good that gracious promise , iohn . . he that cometh unto me i will in no wise cast out . viii . the dreadful threatnings of christ against all that refuse him , and shut the doors of their hearts against him , speak his vehement desires to prevent the loss and ruin of souls . the threats of christ are not intended to discourage any from coming to him , to fright away souls from him ; no , no , that 's not their intention ; but to bring them under a blessed necessity of compliance with his terms . o the dreadful threatnings which , like claps of thunder , brake from the mouth of christ against all that should refuse or delay to come unto him . if you believe not , you shall dye in your sins : he that believeth not , shall not see life , john . . what a terrible thunder clap is that against all unbelievers ? so mark . . he that believeth not , shall be damned . all these , and many more , are warning pieces shot off from heaven to prevent the ruin and damnation of men ; the very threatnings of the gospel carry a design of mercy in them ; damnation is threatned that it may be prevented . ix . and then in the last place , herein appears the earnestness of christ after union with sinners , that when he could be no longer a preacher to this world in his own person , he ordained a succession of ministers in his bodily absence from us , to gather and build the church , and to continue to the end of the world ; to carry on the suit that christ had begun , as long as there was one elect soul in the world lying in the state of sin and nature . reader , christ could not always abide here , he must dye , or we could not live ; he must rise again , or we could not be justified ; our buisness call'd him to another place and state : now when christ was to ascend to heaven what doth he do ? why , he chuseth and calleth men , men made of the same clay with our selves , whose presence and appearance should not affright or discourage us ; who should treat with us in a familiar way about the great concerns of our salvation in his name and stead , cor. . . we then are ambassadors for christ , as though god did beseech you ; we pray you in christ's stead , be ye reconciled to god. he did not commissionate angels to be his legates ; their presence would confound and terrifie us ; but men cast into the same mould with your selves , who may say to you as elihu said to iob , iob . , . behold , i am according to thy wish in gods stead : i also am formed out of the clay . behold , my terrour shall not make thee afraid , neither shall my hand be heavy upon thee . upon these commission officers of christ he poured forth excellent gifts in great diversity , and useful variety , to fit the capacities and various dispositions of mens souls ; when he ascended up on high , he gave gifts unto men ; this ministerial office is by him established in the church , till we all come in the unity of the faith , and of the knowledge of the son of god , to a perfect man , unto the measure of the stature of the fulness of christ , ephes. . , , . unto these his ministers he gives the highest encouragements to quicken them to their labour ; if one do but one part of the work , and another the other ; one soweth , and another reapeth ; he tells them both , he that reapeth receiveth wages , and gathereth fruit unto life eternal : that both he that soweth , and he that reapeth may rejoice togther , john . . he tells them , that every soul they win to him shall be as a jewel in their crown of glory , dan. . . and they that be wise , shall shine as the brightness of the firmament , and they that turn many to righteousness , as the stars for ever and ever . what is christs intention in all these incouragements to his ministers ? surely it is as if he should say to his servants , study hard , pray earnestly , plead with sinners affectionately ; every soul you win to me shall make an addition to your glory in heaven . weigh now the force of this second demonstration from the life of christ ; will you have a proof of christs earnest suit to gain the hearts of sinners ? his whole life upon earth was a great proof of it ; his doctrin , so full of pathetical invitations , proves it ; the joy of his heart at the success of the gospel ; his tears and sorrows for the obstinacy of unbelievers ; his labours and travels to gather sinners to him ; his admirable encouragements put into general invitations ; his dreadful threatnings to all that reject his motions ; his commissionating and qualifying , continuing and encouraging his ministers to carry on this suit in his name : all these things make up a full demonstration that jesus christ is an earnest suiter for union and communion with the soul of sinners ; which was the thing to be proved . thirdly , the death of christ is the fullest demonstration that ever was , or can be given of his love to sinners , and desire after union and communion with him . his doctrin and life discovered much , but his death and sufferings abundantly more ; in his doctrin he spent his breath , but upon the cross he spent his blood. here he comes a suiting to the souls of sinners in his scarlet robes , his red garments ; garments dipt in his own blood : you may now propound the same admiring question the church propounded , isa. . , . who is this that cometh from edom , with dyed garments from bozrah ? this that is glorious in his apparel , travelling in the greatness of his strength ? wherefore art thou red in thine apparel , and thy garments like him that treadeth in the wine-fat ? wilt thou know sinner why he cometh to thee in red garments ? it is to give thee such a demonstration of his love as may draw forth all the love of thy heart to him ; by this blood he hath bought and purchased thy soul , for a spouse for himself , acts . . now there are two things in the death of christ evidential of the fervency of his desires after us . . the greatness of the sufferings which he endured . . the use and end to which they were designed . both these shew how the heart of christ is heated with the vehemency of his own desires after union with our poor souls . . the greatness of the sufferings of christ discover the ardency of his affection . christs sufferings are two-fold . . external , in his body . . internal , in his soul. both together making up the fulness of his sufferings : when you shall hear what christ hath endured in both kinds to purchase you to himself , then you may guess what value he put upon you , what desire he hath after you . now ( . ) as to the external sufferings of christ in his body they were exceeding great , for the death he died was not a natural but a violent death ; indeed he could not dye a natural death , for there was no sin in his nature to open a door to death that way : his body was intended for a sacrifice to god , and as a sacrifice it dyed ; therefore it is said , pet. . . he was put to death in the flesh ; his soul and body were violently rent asunder in the fulness and perfection of his strength and vigour ; and this violent death was also a cursed death ; he was made a curse for us , for it is written , cursed is every one that hangeth on a tree , gal. . . a ceremonial curse was affixed to the death of the cross ; he that is hanged is accursed of god , saith the law : the intention of that death was to shew the person that dyed , to be so vile , that he was not worthy to touch heaven or earth , and therefore was hanged betwixt both . moreover , this violent death christ dyed was a most painful death ; full of torture , and very slow and lingering ; the cross was a rack to the body of christ : i may tell all my bones , saith he , they look and stare upon me , psal. . . but yet ( . ) the sufferings of his body were but the body of his sufferings ; it were the sufferings of his soul , that were the very soul of his sufferings . these inward sufferings of christ may likewise be considered two ways . ( . ) in his bitter propassions in the garden ; o what agonies and conflicts , what sharp encounters and distresses did his soul there meet with , from the wrath of god there endured for your sakes ! once and again he cried out abba father , all things are possible , let this cup pass ; father , if it be possible , let this cup pass ; thrice he returned to the same place rowling himself on the ground . the sufferings of his soul cast his blessed body into a bloody agony . his sweat was as it were great drops of blood falling to the ground , luke . , . ( . ) in the fulness of his passions on the cross , there was his blessed soul for a time deserted of the father , as to any sensible communications of joy and comfort from him ; which occasioned that bitter out-cry , matth. . . my god , my god , why hast thou for saken me ? never was there such a cry heard since the heavens were spread over the earth ; never had christ seen one frown in his fathers face from eternity before this time ; but now the smiling face of god was hid , and a strong impression of his wrath made upon him . and now , brethren , you see what christ hath endured both in his body and in his soul , and all for the sake of sinners : what think you now , is not christ an earnest suiter ? doth not all this fully and plainly speak the ardours of his love , the fervencies of his desires after union and communion with us ? if this do not , then nothing can demonstrate love and desire . that 's the first thing the greatness of the sufferings which he endured . secondly , let us next consider the use and intention of these sufferings of christ , and how this also demonstrates the earnestness of his desires after conjugal union with us . now there was a double use and end of the sufferings of christ. . to make us free , that we might be capable of espousals . . to win our affections by the argument of his sufferings . i. one end of christs death was to purchase our freedom , that we might be capable of being espoused to him ; for you must know that we were not in a capacity whilst under the curse of the law , to be married unto christ ; the apostle , rom. . , , . compares the law to a husband , to whom the wife is bound as long as he liveth , and not capable of a second marriage until her husband be dead . the death of christ was the death of the law , as a covenant of works holding us under the bond of a curse of it , and so it gave us a manumission or freedom from that bond , and a capacity of espousals to christ , as vers . . wherefore my brethren , ye also are become dead to the law by the body of christ , that ye should be married to another , even to him who is raised from the dead . a slave to another is not capable of being disposed in marriage , until made free ; you were in bondage to the law , the slaves of of sin and satan : christ bought out your liberty ( for his blood is call'd a ransom , matth. . . ) and so put you into a capacity of being espoused unto himself ; here you see christ loved you not for any advantage he could have by you , for you had nothing to bring him ; nay , he must purchase you , and that with his own blood , before he can be united to you . o incomparable love ! o fervent desires ! ii. another design and end of the death of christ was to win and gain our hearts and affections to himself , by the argument of his death ; this himself hath declared to be the very end and intention of it , ioh. . . and i if i be lifted up from the earth will draw all men unto me ; this , he said , signifying what death he should dye . christ endured all that you have heard , and infinitely more than the tongue or pen of man can express ; and all to draw thy soul and win thy consent to come unto him : the lord jesus by his sufferings casts a threefold cord over the souls of sinners , to draw them to himself . . the death of christ obtains compleat righteousness for guilty sinners ; and if any thing in the world will draw the heart of a sinner , this will ; the anxious search , and enquiry of a convinced sinner , is after a perfect righteousness to justifie him before god. o that 's it the sinner wants ! conscience saith , thou hast broken all the laws of god , and art therefore a law condemned wretch ; the sentence of the law casts thee for hell ; now what would a poor sinner give for a release from this sentence of the law ? o ten thousand worlds for a pardon ! why here it is , saith christ , come unto me and thou shalt receive a free , full , and final pardon ; my blood cleanseth from all sin ; my righteousness answers all the demands of the law. i have taken away the hand-writing that was against thee , and nayled it to my cross , col. . . come unto me and take up thy bonds , thy cancelled bonds ; come unto me and that dreadful attribute of divine justice shall never scare or fright thy conscience any more ; nay , thou shalt build thy hope upon it ; you read , rom. . . that god hath set forth christ to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god : to declare , i say , at this time his righteousness ; that he might be just , and the justifier of him that believeth in iesus . here you see the justification and pardon of a sinner built upon that very attribute which was so frightful and dreadful to him before . well then , poor sinner , is there guilt upon thy conscience ? and doth thy soul shake and quiver to think how it shall stand before the just and terrible god in the great day ? hearken to the voice of christ crucified , who calls thee to him to receive thy discharge , which if thou refuse , the law still stands in its full force and vertue against thy soul. this is one cord christ casts from the cross , over the souls of guilty sinners to draw them to him . ly , the death of christ purchases and procures perfect cleansing from the filth and pollution of sin , to wash the defiled souls of sinners from all their uncleanness . for this is he that came by water and by blood ; not by blood only , but by water also , joh. . . he comes by way of sanctification as well as by way of justification . lord , saith a convinced sinner , what an unclean nature , heart and life have i ? o i am nothing but a heap of uncleanness , an abhorence to god and my self ; how shall such an heart as mine , such an augean stable be cleansed ? come unto me , saith christ , i came by water as well as blood ; in me thou shalt find a fountain for sanctification , as well as justification ; come unto me , and my spirit shall undertake the cleansing of thy heart ; he shall take away the pollutions of sin perfectly , so that it shall be presented to god without spot . ly , and lastly , the transcendent love of christ shines out in its full strength upon the souls of sinners from the cross ; and there 's nothing like love to draw love ; when christ was lifted up upon the cross , he gave such a glorious demonstration of the strength of his love to sinners , as one would think should draw love from the hardest heart that ever lodged in a sinners breast . herein is love ( saith the apostle ) not that we loved god , but that he loved us ; and sent his son to be the propitiation for our sins , joh. . . q. d. here 's the triumph , the riches and glory of divine love , never was such love manifested in the world. there 's much of gods love in temporal providences , but all 's nothing to this , this is love in its highest elevation ; love in its meridian glory ; before it was none like it , and after it shall none appear like unto it . and thus you see christ from the cross casting forth a threefold cord ( which is not easily broken ) to draw the hearts of sinners to him . fourthly , to conclude , what mighty demonstrations of the desires of his heart towards us , did our redeemer give at , and since his ascension into heaven ? as the whole life of christ upon earth was a perswasive argument to draw sinners to him , so his ascension to heaven hath many things in it which are mighty attractives to the hearts of men. i will only mention two , . the gifts he bestowed at his ascension . . the ends and designs of his ascension . ( . ) the gifts he bestowed on men at his ascension ; for this very end and purpose ; whereof the psalmist gives this account , psal. . . thou hast ascended on high , thou hast received gifts for men ; yea , for the rebellious also , that the lord god might dwell among them . he alludes to the roman conquerors , who in the day of their triumph did spargere missilia , scatter their largesses among the people . thus christ at his ascension shed forth the gifts of the spirit in various kinds , qualifying men for the work of the ministry ; to enable them to plead with your souls , and carry on his suit , when he should be in heaven . these gifts were extraordinary in the first age ; as the gift of tongues , and miracles , &c. and ordinary , to continue to the end of the world , eph. . , . to some he gives depth of learning and judgment , to others a mighty pathos , a melting influence upon the affections ; but all designed to win over your hearts to christ. this shews what care he took , and what provision he answerably made , for the success of his great design , to draw the hearts of sinners to him . ( ly , ) the ends of his ascension , as they are declared in scripture , plainly speak the vehemency of christs desire to draw souls to him . now the declared ends of his ascension were ( ) to make way for the spirits coming , to convince , convert , and comfort the souls of all that come unto him , iohn . . nevertheless i tell yon the truth , it is expedient for you that i go away ; for if i go not away the comforter will not come to you ; but if i depart i will send him unto you . and when he is come he will reprove the world of sin , and of righteousness , and of judgment . without the conviction of these things no man can come to christ ; and no such convictions can be wrought upon the conscience of any man without the spirit ; and the spirit could not come to effect these things upon mens hearts if christ had not ascended , iohn . . but this spake he of the spirit , which they that believe on him should receive : for the holy ghost was not yet given , because that iesus was not yet glorified . thus christ provided for the carrying on of his great design upon your hearts when he was entring into his own glory : the thoughts of that glory made him not to forget his great design upon earth . ( ) another end of christs ascension was to make intercession with the father for all and every soul that should come unto him ; that their future sins might make no breach of the bond of the covenant betwixt god and them . a privilege able to draw the hearts of all sinners to him , iohn . , . my little children , these things write i unto you , that ye sin not : mark it , the intercession of christ must incourage and embolden no man to sin ; that would be a vile abuse of the grace of god. but if any man sin , we have an advocate with the father iesus christ the righteous , and he is the propitiation for our sins . i. e. if sin surprize and deceive any gracious soul , the bent of whose heart is against it , let him not be discouraged he hath a potent advocate ascended into the heavens to continue the peace betwixt god and that soul. o what an encouragement is here to gain the consent of a sinners heart to embrace jesus christ ! ( ) another declared end of christs ascension was to lead captivity captive , as in the forecited place , psal. . . that is , to captivate and triumph over satan as a conquered enemy ; who led us captive in the days of our vanity : he conquered satan upon the cross , col. . . but he triumphed over him at his ascension : and without such a conquest and triumph no soul could come to christ. ( ) in a word , christ ascended into heaven to prepare mansions of rest and glory for every soul that should embrace him , in the way of repentance and faith in this world , iohn . in my fathers house are many mansions , if it were not so i would have told you ; i go to prepare a place for you . q. d. it satisfies me not to enjoy my glory in heaven alone , all that come unto me by faith shall be with me where i am ; let them know for their encouragement that the glory which god hath given me , i have given them , iohn . . all these things loudly speak the fervent desires of christs soul after union and communion with poor sinners ; which was the thing to be demonstrated . ( ly , ) having proved the point that christ is an earnest suiter for union and communion with the souls of sinners ; we next come to shew the marvellous and admirable grace , and condecension of christ that it should be so . and this will appear five ways , to the astonishment of every considering soul. . though christ be thus intent and earnest in his suit for your consent , yet he gaineth nothing by you when you do consent ; the gain is to your selves , but not to him ; he is over all god blessed for ever , rom. . . above all accessions from the creature : what doth the sun gain by enlightning and animating the lower world ? or what doth a fountain gain when men drink and are refreshed by its waters ? if any soul that heareth me , this day , should presently resolve henceforth to break asunder all the tyes and engagements betwixt him and sin , to subscribe the articles of the gospel , to give away himself soul and body to christ , to live henceforth as an hallowed dedicated creature to the lord jesus ; this indeed would turn to the infinite and everlasting advantage of such a soul , but yet christ cannot be profited thereby . ly , and that which still encreaseth the wonder is this , that though christ makes no gain or profit by our conversion , yet hath he impoverished himself to gain such unprofitable creatures as we are to him . he hath made himself poor to make us rich ; so speaks the apostle , in cor. . . for ye know the grace of our lord iesus christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . he expends his riches , makes no advantage unto himself ; his incarnation impoverished his reputation , phil. . . how poor was christ when he said , psal. . . but i am a worm , and no man ; a r●proach of men and despised of the people ? how poor in temporal comforts , when he said , matth. . . the foxes have holes , and the birds of the air have nests ; but the son of man hath not where to lay his head. yea , how poor was he in spiritual comforts , when that astonishing outcry brake from him upon the cross , matth. . . my god , my god , why hast thou forsaken me ? o let it astonish us that christ should earnestly desire union with our souls upon terms of such deep self-denial to himself . ly , though christ gain nothing by you , and impoverished himself for you ; yet doth he endure many vile repulses , delays and denials of his suit , and will not leave it for all that . o astonishing grace ! one would think that the least delay , and much more a refusal of an overture from christ , upon such terms as you have heard , should make his indignation presently to smoak against such a soul ; and that he should say , thou hast refused my offer , so full of self-denying and condescending grace , never shall another offer be made to so unworthy a soul ; and yet you see he is contented to wait as well as knock , behold i stand at the door and knock . ly , herein the admirable grace of this heavenly suiter appears , that jesus christ passeth by millions of creatures of more excellent gifts and temperaments , and never makes them one offer of himself ; never turneth aside to give one knock at their door ; but comes to thee the vilest and bafest of creatures , and will not be gone from thy door without his errands end . knowest thou not sinner , that among the unsanctified there are to be found multitudes of men and women of more raised and excellent parts , nimble wits , strong memory , solid judgments ; yea , men and women of cleaner conversations , strict morality , adorned with excellent homilitical vertues , capable , if called , to do him abundantly more service than thou canst ; yet these are past by , and he becomes a suiter to such a poor worthless thing as thou art ; yea , and rejoyces in his choice , matth. . . i thank thee , father , lord of heaven and earth , because thou hast hidden these things from the wise and prudent , and hast revealed them unto babes . here is the triumph of free-grace . ly , and then in the last place , this justly increaseth the wonder , that ever jesus christ should desire and delight to dwell in such an unclean heart as thine , which from the beginning hath been the seat and throne of satan , full of all uncleanness and abominations . o that ever christ should make an overture of love to such a polluted soul ! that he should chose to erect his throne where satans seat was ! look into thine heart sinner , and think what can christ see here to be desired ? thou knowest thy heart hath been a sink of sin , thy conscience , like the common shoar , into which all the filth of thy life hath been cast ; yet christ passeth by thee , as thou liest in thy blood and filthyness , and casteth love upon thee , and desire towards thee , as it is ezek. . , . all these things put together make it justly admirable and astonishing in our eyes , that ever jesus christ , the lord from heaven , should become an earnest suiter for union and communion with the souls of sinners . i. vse for information . i. inference . if christ be such an earnest suiter for union and communion with the souls of sinners , then it follows , that sinners can justly charge their damnation upon none but themselves . your blood must be upon your own heads ; salvation by christ is not only freely offered , but you are with great importunity perswaded to accept it . christ offers you life , you chuse rather to dye than accept it upon his terms ; where now can your damnation be charged , but upon your own wilful obstinacy , hos. . . o israel , thy destruction is of thy self . thou art the author of thine own ruin , i would have gathered thy children , saith christ to ierusalem , but thou wouldest not ; your ruin therefore lies upon your selves , and upon none beside ; indeed if the ministers of christ be negligent in their duty , they may come in as accessories to your destruction ; but that 's a poor relief to you ; as for my self , i hope , i may with paul take god to record , this day , that i am free from the blood of all men ; now , consider what a dismal aggravation of your destruction this will be , that you perished by your own hands ; this cuts off all plea and apology . ii. inference . hence it also follows that distressed sinners have no reason to question christs willingness to receive them , when their hearts are made willing to come unto him . it were no less than a blasphemous imputation of insincerity to christ himself to question his willingness to receive broken-hearted sinners , after so many protestations as he hath made in the gospel , of his zeal and earnestness for their salvation ; that scripture , iohn . . puts it out of doubt , he that cometh unto me i will in no wise cast out . i know guilt breeds many fears and jealousies in the hearts of sinners ; will christ ever accept , and receive such a one as i ? try him soul , he hath said he will ; let him have but the deliberate consent of thy heart to his terms , and then if thou be rejected , thou wilt be the first soul in the world that ever met with a repulse from him . iii. inference . by christs earnest suit for the souls of sinners you may estimate the invaluable worth and precious nature of the soul of man. were not the soul a creature of great value , jesus christ would never be so deeply concerned about the winning and saving of it . sinners have a vile esteem of their own souls , they will sell them for nought , but christ knows their true worth , and his solicitude to save them is answerable to his estimation of them ; he counts when he hath gained a soul he hath gained a treasure . therefore he pleads , woos , and waits so earnestly and assiduously for the salvation of them . two things speak the great value of the soul of man. . that it is a marriagable creature to christ now . . that it is capable of glory with christ hereafter . i. it is a marriagable creature to christ now , capable of espousals to the son of god ; upon which account it is christ so earnestly seeks its love , and sues for its consent : now this is a dignity beyond all other creatures in heaven or earth ; no angel in heaven , no other creature but the soul of man on earth , is capable of espousals unto christ ; 't is a dignity above that of angels , for christ took not on him their nature , and the hypostatical union is the ground and foundation of the mystical union . they are members indeed of christs kingdom , and he is to them a head of dominion ; but this honour was never conferred upon angels to be members of his body , flesh and bones , as the saints are , ephes. . . ii. as the soul is capable of espousals to christ on earth , so it is capable of glory with christ in heaven , throughout eternity , iohn . . father , i will that they also whom thou hast given me , be with me where i am , that they may behold the glory which thou hast given me . it hath a natural capacity of enjoying eternal blessedness , which the souls of other creatures have not . and this will be the aggravation of hell torments , that men capable of the highest happiness should as it were receive that capacity in vain ; but that which constitutes an actual right to the everlasting enjoyment of christ in glory , is the souls espousals to him here in the way of grace . upon these two accounts it is that christ puts such a price upon them . courts their love so passionately , laments their loss so pathetically ; and encourages his ministers to all diligence in perswading and woing them for him with such abundant rewards , dan. . . know then your own worth and dignity ; neither pawn nor sell so precious a thing as thy soul , for any thing satan can set before thee by way of exchange for it ; what shall a man give in exchange for his soul ? iv. inference . is christ such an earnest suiter for union with sinners , then certainly they are the enemies of christ and the souls of men , that any way endeavour to hinder or break off the match betwixt christ and them . some there are that labour to create jealousies and beget distastes , and prejudices in the souls of men against christ and his ways ; men that bring up an evil report upon christ , and strict religion ; as that which will begger them and expose them to all the miseries of the world : who , instigated by satan , whisper such stories into the souls ear whom christ is woing for himself ; that the severity of religion will certainly extinguish all their joys and pleasures ; they shall never laugh more , never be merry more . beside , it will expose all their comforts upon earth to hazard , their estates and lives must fall a prey to their enemies ; and this is the estate which christ will jointer them if they consent to his terms : and that this is no groundless jealousie of their own , but that christ himself hath openly declared as much ; that he that will come after him , must hate father and mother , wife and children , yea , and his own life also . this is what they must expect as the fruit of their consent to christs proposals . but o what will these men have to answer , and how will they stand before christ another day , who are such professed enemies to his cross , and set themselves so directly in opposition to the great design christ is driving on in the world ! is it not enough that you will not enter your selves , but you will hinder them that would ? matth. . . thus carnal parents discourage their children , one relation another . but to help souls under this discouragement , i will leave only this one caveat with them , that such seeming friends are their real mortal enemies , their words are poison to your souls : satan hath feed them to do his work ; hired their tongues for his service : but if the serious cares of salvation and servent love of christ be in thy heart , thou wilt resolve as ierom did , if my father who beg at me , and my mother who bare me , should hang-about my neck with tears and entreaties , to keep me from christ , i would fling off my father and tread upon my mother that bear me , to go to christ. to this head also belong all those scandals and offences which loose and careless professors cast in the way , to discourage others from coming unto christ ; wo to the world ( saith christ ) because of offences , matth. . . wo to the world , this will be their ruin and undoing ; by this means such prejudices will be begotten in their souls against christ and religion , as they will never be able to free themselves from ; but wo to them by by whom such offence cometh ; it were better a milstone were hanged about their necks and they cast into the bottom of the sea. christians look carefully to your conversations , for besides the evil effects of sin upon your selves , you see the mischievous effects of it upon others ; and thus we may sense those words , cant. . . i charge you , o ye daughters of jerusalem , by the roes , and by the hinds of the field , that ye stir not up nor awake my love till he please . roes , and hinds , are timerous creatures , the least crack of a stick will startle and fright them away ; such are comers on toward christ , young beginners in the ways of religion ; how small a matter may damp and discourage them ? o friends , you have sins enough of your own , bring not the sin and ruin of other men upon your account also . v. inference . to conclude , how great is the blindness and ignorance of sinners , that need so much entreaty and importunity to be made happy ? 't is your ignorance , sinners , that makes all the gospel importunity necessary ; did you know your own misery , and see christ in his necessity , suitableness , and excellency , all these perswasions might be spared ; nay , you your selves would become importunate suiters for christ ; you would not need to be twice offered ; there is a conscience in every man and woman set there on purpose by the lord to give them an allarm ; but the allarm goes not off for want of a spring , to wi● , the knowledge of our sin and misery . ah soul , didst thou but know who it is that suits for thy love , what the benefits of union with christ are ? thou wouldst answer his first call in such language as this . lord jesus , write down thine own terms ; be they what they will , i am ready to subscribe them with the fullest consent of heart and will ; and then how soon would the match be made betwixt christ and you ! yea , you would watch for and hang on half a word of encouragement from christs mouth , as benhadads servants did on that word of ahab , my brother benhadad , kings . , . there is no need of rhetorick to perswade a condemned malefactor to accept his pardon ; an hungry man to sit down at a full table ; but alas , sin is not felt , christ is not known , therefore the one is not bewailed , nor the other desired . ii. vse . in the next place , the point naturally leads us to a use of exhortation , to perswade sinners to embrace christs motion ; subscribe his terms , and huckle no more with him , but end the treaty in a cordial present consent ; and so close up the match betwixt him and your own souls ; how long sinner wilt thou be at shall i , shall i ? and thy will hang undetermined betwixt christ and sin ? bivious and unresolved in so great and deep a concernment ? o that christs next overture might bring the matter to an issue ; why will you trifle and dally with him at this rate ? there is indeed a treaty on foot betwixt christ and you , but you may perish for all that ; there 's no conclusion or agreement made , christ and you may yet part . the lord help you therefore to ponder , and deliberate with all speed and seriousness the terms propounded by christ in the gospel ; to count the cost , and yet not always to be deliberating neither , but to bring matters to an issue , and that with all the convenient speed you can ; in order whereunto lay two things before you , weigh and seriously ponder them , . what are the advantages you will gain by christ ? . what is the most you can lose by your consent to his terms ? and then bring your thoughts to an issue . i. ponder well the advantages you will gain by christ ; these are so great and manifold that it is impossible for me to enumerate or value them , it shall suffice in this place to shew you one of those bunches of the grapes of eshcol ; that by it you may estimate the riches and fertility of that good land , setled upon you by christ as a dowry or joynture ; and these are four , . the payment of all your debts to the law ▪ . an honour above angels . . an eternal inheritance in heaven . . a glorious and joyful presentation of you to the father in the great day , by christ as his spouse and wife . . the same day and hour you give your cordial consent to take christ upon gospel terms , that is to say , christ with his yoak of obedience , and christ with his cross of sufferings , all your debts to the law are discharged and paid ; what have you been doing ever since you came into the world but runing upon score to god , deeper , and deeper every day ? o what a vast sum owest thou to his justice ? and not able to pay one farthing . if thou consent not to christs offer , the bailiff and executioner , death and the devil , will shortly be upon thy back , and hurry thee away to that prison from whence thou shalt not come out until thou have paid the last farthing , matth. . , . if thou consent to christs terms thy debts are paid upon thy marriage day ; thy bonds cancelled , and thy discharge in heaven sealed , rom. . . there is therefore now no condemnation to them that are in christ ; and the reason is given , vers . . in this , that the righteousness of the law is fulfill'd in us that believe . but how in us ? certainly the meaning is not that the to credere , the act of faith doth , as it is , a work of ours , satisfie the demand of the law , and fulfil its righteousness ; no , but it apprehends the righteousness of christ , applies it , and makes it ours , and so the righteousuess of the law is fulfilled in us that believe . is it an ease , is it a comfort to be out of debt ? then embrace the offer of christ , for after thy espousals to him , the law cannot touch thee by any act of condemnation ; it goes to the husband christ , thou art discharged . well then , resolve what to do ; shall the debt run on and increase till justice come to levy it upon you in hell torments ? or will you accept of christ and the riches of righteousness that are in him , and so be fully and finally acquited from all your debts at once , and so be able to lye down in peace , and enjoy your lives without slavish fear ? he that ows nothing , fears no bayliffs , but may ( as we use to say ) whet his knife upon the counter threshold . ly , your consent to christs terms will advance you to an honour above and beyond the honour of angels : 't is said , that the children of the resurrection shall be equal unto angels ; and it is most sure that in some respect their union with christ advances them far above angels ; for the apostle tells us , heb. . . they are ministring spirits sent forth for the good of them that shall be he●rs of salvation . as the great peers and nobles in a kingdom , count it no dishonour to perform their service to the heir apparent . the ministry of angels is a mystery which we little understand , but by it we receive great and manifold advantages , and it certainly puts a great deal of honour upon all the members of christ. ly , christ will not only pay all your debts , and exalt you to a dignity above angels ; but in that day wherein you cordially consent to his terms , he will intitle you to the most glorious inheritance purchased by his blood ; you shall be heirs of god , and joynt heirs with christ , rom. ▪ . o what an inducement is here to close the match betwixt christ and our souls ! if i consent to take christ upon gospel terms , i shall thereby be intitled to all the glory that is in heaven ; it shall be mine as truly as it is christs : 't is true , the glory of christ will in some respects far surpass the glory of the saints ; he will shine among them as the sun compared with the stars ; but yet the glory which god gave him , that is , the communicable glory , shall be truly theirs as it is his , iohn . . the glory which thou gavest me , i have given them . tell my brethren ( saith he ) iohn . . i ascend unto my father , and your father ; to my god , and your god. this you shall gain also by closing this treaty with an hearty consent to christs terms and proposals . ly , if you will consider and consent you shall be presented by him to the father , pure and spotless , with exceeding joy and gladness in the great day . this will be such a presentation of your persons to god , as will make your hearts leap for joy , to read what the scriptures speak about it . this methinks should induce every soul , without further delay , to present himself , soul and body , chearfully and willingly to jesus christ. for ( . ) christ will bring you in the great day to his father , in the shining beauty of perfect holyness , not a spot or wrinkle upon your souls , ephes. . . the blood of christ perfectly washes off every spot of guilt , for then the spirit of christ hath perfectly cleansed the soul from all the desilement and filth of sin ; so that it shall come to god a pure and beautiful creature out of christs hand . ( . ) this presentation will be made with greatest honour and solemnity ; we little think in what state and triumph christ intends to bring the poorest believer to his father , psal. . , . with joy and gladness shall they be brought , &c. so iude vers . . they shall be presented faultless , before the presence of his glory with exceeding joy . joy running over ; joy upon all hands ; god himself will rejoyce that ever he created such a soul , as hath sincerely bestowed it self upon christ. jesus christ will rejoyce that ever he shed his blood for that soul , that now places his sole righteousness therein ; the holy spirit will rejoyce , that ever he came with a commission from the father , and the son , to draw such a soul to christ , who hath obeyed his voice ; the angels will rejoyce with joy unspeakable , luke . . there is joy in the presence of the angels of god over one sinner that repenteth . if the consent of any of your souls shall be this day gained to christ , if the word you have heard this day shall send any poor soul hence to his closet , or into a corner , there to make his covenant with christ , ( for that 's the way of making up the match with christ ) in that hour the news of it will be in heaven , and excite joy among the angels of god ; lay these and many other privileges together , which i want time to mention , but the scriptures will abundantly furnish you with them ; and then consider what a rich bargain , what an advantageous match jesus christ is for your souls . ii. upon the other-side cast up the account what you may lose by your consent to be christs ; and whether those losses be sufficient to ballance or preponderate the gain that comes by such a consent ; that so your choice of christ may be a deliberate and full choice , and you may never repent afterwards of the choice you have made : it is a rule in the civil law , non consentit qui non sentit ; he cannot consent , that doth not think , understand , and deliberate ; and this is the reason of so much flinching from christ , and shameful apostacy in times of persecution ; men did not think of such sufferings and losses , they are meer surprisals to them ; to forelay all such occasions of offence ; our lord deals candidly and openly with us , and tells us before hand what are the worst things that may besal us for his sake , iohn . , . these things have i spoken unto you , that you should not be offended ; they shall put you out of the synagogues . yea , the time cometh that whosoever killeth you will think he doth god service . but , vers . . he adds , these things i have told you , that when the time shall come , ye may remember that i told you of them . q. d. remember your selves in times of persecution , that all these things were propounded , considered , and consented to ; they were the very terms you subscribed to me ; had you not liked them , you might at the everlasting damage and ruin of your immortal souls have refused and rejected them . now , the things you are to ballance with the gain of christ , must by you be'sorted into two ranks . . things that must be parted with . . things that may be parted with for christ. i. the things that you must part with , viz. your lusts , and all the vicions pleasures you have had in them ; how much profit or pleasure soever they have brought you in , away they must go ; they must be devoted to destruction , and mortification , or you can have no interest in christ : you must shake hands for ever with all your sinful courses and companions , rom. . . his servants you are to whom you obey . be they as pleasant and profitable , as your right hand or eye , they must be pluckt out , and cut off , matth. . , . doth this sound harsh and unpleasant to your ears ? doth this cause the demur ? o consider , what it is to part with sin ; it is but to part with the disease of your souls , and the instruments of your everlasting ruin ; which of you would not be glad to part with a fever , the stone , or dropsie ? what is passion , but the fever of the soul ? what is a hard heart , but a stone ? what is covetousness , and earthly-mindedness , but the insatiable dropsie of the soul ? now if men would be glad to be rid of such dreadful diseases in their bodies , and be restored to soundness , ease and health ; how much more should you be glad to be rid of your corruptions , and have the rectitude , ease and pleasure of your soul restored again ? yea , instead of those impure , vicious , bruitish pleasures you have taken in sin ; you shall enjoy the pure , divine , suitable , and everlasting pleasures of holiness . consider now , and accordingly make your choice , whether you will take the pleasures of sin , which are but for a season , in exchange for the everlasting joys which are at gods right hand for ever . ii. there are other things which you may be called to part with , and give up for christ ; it is uncertain whether god may actually call you to part with your liberties , estates , relations , and lives for christ. many are never actually called forth to such sufferings ; but because many are , and every one of you may be so called , you must reallize them , ponder them , and subscribe those very terms , making full account of these things as if they were now before you , luke . . for so christ hath propounded them ; but then with all , weigh these troubles with the gain and advantages you shall have by them , and not singly and alone by themselves ; for so christ hath presented them to you , matth. . . and every one that hath forsaken houses , or brethren , or sisters , or father , or mother , or wife , or children , or lands , for my name sake , shall receive an hundred fold , and shall inherit everlasting life . now , if you think such gainful troubles , such soul-enriching losses , be worth accepting for christs sake ; then close the match with christ , and bring the matter to a conclusion : do not befool your selves with a fond and groundless presumption that these things will never befal you . i fear many flatter themselves with such vain hopes ; the lord knows how soon these suppositions , at a distance , may be turned into realities before your eyes : you have much reason to expect them , and much more to embrace them , when ever christ shall call you to them . this is the great work you have now to do ; and really you cannot safely demur any longer ; this matter must come to a conclusion , and the sooner the better . for you know ( . ) that your lives are immediately uncertain , and it is an unaccountable madness to let the great concern of your salvation lye one day or night at hazard ; your breath is continually coming and going , and that which is going , must at last be gone , iames . . you souls hang over everlasting dangers by the single thread of that feeble breath which plays in your nostrils , and every disease , like the flame of a candle , held under that thread ; and can it either be safe or comfortable , to delay so great a work as this , upon which all your expectations and eternal blessedness depends ? ( . ) not only your lives are hazardous and uncertain , but the enjoyment of the gospel , and all the opportunities and means of your conversion , are as uncertain as they . 't is true , and to the glory of god be it acknowledged , we now enjoy the freedom and fulness of gospel mercies ; but where hath god made any such settlement of these blessings upon you as puts the enjoyment of them out of hazard ? the rain is over , but yet the clouds may return after the rain ; we are upon our good behaviour , if it bring forth the fruits of your conversion , well , if not , the ax lieth at the root of the trees , matth. . . and if god remove the gospel from among us , ( as our delays and triflings provoke him to do ) then the treaty is ended , and there 's little probability that any thing further will be done betwixt christ and you , luke . . ( . ) bring this matter to an issue , with all due speed , because you are not capable to give one sound reason for a moments delay of so great and weighty a concernment ; can you be safe too soon ? can you be happy too soon ? certainly you cannot be out of the danger of hell too soon ; and therefore why should not your close with christ upon the terms propounded , be your very next work ? for certainly if the buisness , the main work and buisness of every mans life , be to fly from the wrath to come , as indeed it is , mat. . . and to fly for refuge to jesus christ , as indeed it is , heb. . . then certainly , all delays are highly dangerous in such a buisness as this ; the manslayer , when flying to the refuge city before the avenger of blood , when his heart was hot within him , did not think he could recover the city too soon ; and now set all your own reason to work upon this matter ; put the case as really it is , i am fleeing from wrath to come ; the justice of god , and curses of the law are closely pursuing me ; is it reasonable that i now sit down in the way to gather flowers or play with trifles ? for such are all our other concernments in this world compared with our salvation . ( . ) bring this treaty to an issue with all due speed , because most souls that perish , perish by delays ; men think they have time enough before them , and that to morrow will be as to day , and so satan gets part by part , what he had not confidence to demand in the whole lump . most that perish under the gospel , had convictions upon their consciences , and vain purposes in their hearts ; but not 〈◊〉 them to a speedy execution , that was their undoing , iames . . he beholdeth himself and goeth his way , and straight way forgetteth what manner of person he was . it is an allusion to a man that looks in the morning into a glass , where he discerns a spot upon his face , and resolves with himself , anon to wash it off ; but some diversion or other falls in , other matters take up his thoughts , and so the spot remains all day , and he carries it with him to bed at night . o these delays are the undoing of millions . ( . ) delay not to close this treaty with christ , because all delay increases the difficulty , and the longer you neglect , the more will your hearts be hardned by the deceitfulness of sin , heb. . . continuance in sin , and quenching of convictions , do sensibly harden the heart , and stiffen the will : under the first convictions the heart is tender , the affections flowing , o if this advantage were apprehended , and pursued , how soon might the work come to a comfortable conclusion ! but after a while those soul-affecting words , sin , christ , heaven , hell , death , and eternity will become words of a common sound . ( . ) and lastly , beware of delays in this matter because you can never expect a fitter , and fairer opportunity and season for the dispatch of this great concernment than by the special indulgence of heaven you enjoy this day , cor. . , . now is the accepted time , now is the day of salvation . you have now the wind and tide with you , if you will not weigh anchor now , you may lye wind-bound to your dying day ; what advantages can you reasonably expect , which god hath not furnished you with at this day ? you have the means of grace among you , you have liberty and freedom to attend on those means without fear . say not , i have such , or such troubles and encumbrances in the world ; for you must never expect to be without them , except you only shall find the world another thing than all others find it ; have you health ? o what a precious season and advantage is that ! art thou sick ? o what a spur is that ! what is to be done must be done quickly . iii. vse for direction . but it may be some souls will plead ignorance that they know not how to manage and transact so great a concernment with christ , and therefore set not about it ; and it is very likely there may be much truth in that plea. for the help , and assistance of such souls , i will gather up the sum of what hath been , and ought to be further spoken about this matter , in the following directions ; so that nothing but your unwillingness , and slothfulness , shall remain to hinder you . i. direction . first , if ever you bring the treaty betwixt christ and your souls to an happy issue and conclusion , you must , as before was noted , sit down and count the cost , luke . . 't will be in vain else to engage your selves in the profession of religion ; it is not christs design to draw you under a rash inconsiderate engagement , and so to reap more dishonour by your apostacy and hypocrisie than ever he shall have glory by your profession . no , he would have you to foresee and seriously bethink your selves of all the outward troubles and inconveniencies you may afterwards meet with for his sake . you are to embark your selves with christ and abide with him in storms , as well as halcyon days ; you must follow the lamb whether soever he goeth , rev. . . there 's no retreating after engagement to christ ; if any man draw back , my soul shall have no pleasure in him , heb. . . 't is eternal death by that martial law of heaven to run from christs colours in the day of battle . well then , retire thy self into the innermost closet of thy soul ; sit quiet and patiently there till thou hast debated this matter fully with thine own thoughts ; and hast ballanced the good and the evil , the profits and losses of religion ; for want of this the church is filled with hypocrites , and hell with inconsiderate and rash professors ; the more we deliberate , the better we shall conclude . ii. direction . secondly , having debated the matter over and over in thy most sedate and serious thoughts , let not satan discourage thee from casting thy soul at christs feet with an hearty consent to all his terms , for want of such and such qualifications as thou canst not find in thine own soul : 't is usual for satan to suggest at this time , the want of greater sorrow and humiliation for sin ; that the soul hath not layen long enough under the humbling work of the law ; that the aggravations of its sins have been such , that there is no hope of acceptance ; free thy soul from these snares of satan , by the consideration of this unquestionable truth ; that christ expects from thee no more humiliation than what produceth such a hearty deliberate consent , as thy will is now to give ; and such a consent once gained , no aggravation of sin is pleadable against the duty of believing . iii. direction . thirdly , distrust not the sincerity of christ in those gracious offers he makes unto coming souls . be satisfied , he speaks his very heart in them to thee ; the devil labours to sow jealousies and beget suspicions in the hearts of poor convinced sinners , that they will not find such a welcom entertainment with christ as he seems to promise them , in those encouraging scriptures , matth. . , . iohn . . but that something else lies hid in those scriptures , as a mystery which they understand not ; and so by shaking the assenting act , labours to hinder the accepting act of faith ; this is a case as common as it is sad ; the lord help poor souls to avoid this snare , lest in stead of honoring christ by a resolved adherence to him , they make him a lyer and impute insincerity to the god of truth . for he that believeth not , hath made him a lyer . iv. direction . fourthly , look up to god for power to enable you to come to christ in this supernatural and difficult work of faith. dont think faith is of the growth of thine own heart ; no man can come unto me , saith christ , except my father , which hath sent me , draw him . there is a legal spirit working under evangelical pretences in many souls ; they look within them to find that which is quite above them ; the apostle points you to the fountain of faith , in eph. . . it is not of your selves , it is the gift of god. 't is one of the greatest difficulties in the world to believe : for if the power of god must be owned as the cause of every new degree of faith , in the greatest believers in the world , as is plain , luke . . the apostles said unto the lord , increase our faith. how much more is the production of faith it self , and the first vital act thereof , to be ascribed to the almighty power of god ? v. direction . fifthly , keeping thine eye of expectation upon that almighty power , pray and plead with the lord assiduously , and importunately for the exerting of that power upon thy soul ; and give not over thy suit till thou feel that power coming upon thee : the time of believing is a time of earnest pleading , thine own danger and necessity ; and the spirit of the lord improving them , will abundantly furnish thee with pleas , and arguments to enforce this suit. such as these , ( . ) lord , i have thy call and invitation , yea , i have thy command to encourage me to believe ; it is not presumption therefore in thy poor creature to come after thou hast invited and commanded me ; hadst thou not encouraged me , i durst not have moved towards thee ; lord , whose word is it , ioh. . . is it not thine own ? this makes my faith an act of obedience . ( . ) yea , lord , i have thy promise as well as thy command , made upon no other condition but my coming to thee ; blessed jesus , hast not thou said , iohn . . him that cometh unto me i will in no wise cast out ? an invitation is much , but thy promise is more . ( . ) o my god i have not only thy command making it my duty to believe , and thy promise to encourage me to that duty , but i have the examples of other sinners that came unto thee long ago , and thou didst not reject them ; nor do i abuse those examples in drawing incouragement from them , for it was thy very design in recording them , that they might be so many patterns to all that should hereafter believe on thee , tim. . . ( . ) o my god i am shut up under a plain necessity , i have no other way to take , thus stands the case with me , i am beaten off from all other refuges , there is no help for me in angels nor men , in duties or self-righteousness , in thee only my soul can find rest . i am shut up to thee as to the only door of hope , gal. . . here i must speed or perish ; my soul is burthened and wearied , i know not how to dispose of it , but into thy hands ; nor where to lay the burden of my guilt but upon thee ; if i miss here , i am gone for ever . ( . ) lord i am willing to renounce and abandon all other hopes , refuges and righteousness , and to stick to , and rely upon thee only . duties cannot justifie me , tears cannot wash me , reformation cannot save me ; nothing but thy righteousness can answer my end : i come to thee a poor naked creature , saying as the church , hos. . . asshur shall not save us , &c. for in thee do the fatherless find mercy . thus plead it with god , and still remember you are pleading for life , yea , for your eternal life . vi. direction . sixthly , labour to make a resolved adventure upon christ amidst all those encouragements , let the issue be what it will ; resolve to venture though you have not the least degree of assurance that you shall be accepted and pardoned . this is that brave and noble act of faith which carries the soul to christ , much as hester came to the king , yet will i go in to the king , and if i perish , i. perish , hest. . . it pities me to think how the saving act of faith is grosely mistaken in the world ; the generality think it is enough for them to believe that christ died for sinners , and therefore for them as well as any other ; but you see faith is another matter : o there are great difficulties and mighty wrestlings in the work of believing ; 't is a great matter for a poor convinced sinner , in the face of so much guilt and vi●e●ess , and amidst such manifold damps and discouragements from satan , to cast and adventure himself upon christ , and that upon such self-denying terms ; but the pinch of necessity will bring the soul to this , for now it reasons with it self as the lepers did , kings . , . if we go to the camp of the assyrians we can but dye , and if we abide here we must certainly dye ; thus here , if i sit still in the state of nature and still continue demurring and delaying , my damnation is unavoidable , to hell i must go ▪ and if i cast my self upon christ , i can but be rejected ; but he hath said , he will not cast out those that come unto him ; in this way of faith there is a possibility of salvation , yea , there dawns from it a strong probability ; this therefore is my only way , to him i will go , and if i perish , i perish . vii . direction . seventhly , never measure the grace of god , nor the mercy of christ , by the rule of your own narrow conceptions and apprehensions of him ; but believe them to be far greater than your contracted and narrow understanding represents them to you : our casting of the pardoning power and mercy of god into the mould of our own thoughts , disfigures and alters them , so that they look not like themselves , but with a very discouraging aspect upon our souls ; by this satan keeps off many a soul from coming to christ ; the lord knows how to forgive thee , though thou scarce knowest how to forgive thy self , for the injuries thou hast done against him ; that 's a very considerable scripture to this purpose , in isa. . , , . let the wicked for sake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him ; and to our god , for he will abundantly pardon . for my thoughts are not your thoughts , neither are your ways my ways , saith the lord. for as the heavens are higher than the earth , so are my ways higher than your ways , and my thoughts than your thoughts . man lies under a double misery , one by reason of affliction , another by reason of transgression ; concerning both these , gods thoughts are not as ours , but far above what we can think ; either ( . ) with simple cogitation ( i. e. ) we cannot think such thoughts to others , under misery in themselves , or under transgression against us , as god doth towards as . or ( . ) by way of reflexive comprehension , ( i. e. ) we cannot conceive what those thoughts of god are towards us , when we are under misery or sin just as he thinks them ; still his thoughts will be above ours , as the heavens are above the earth ; such is the altitude of heaven above the earth , that the vast body of the whole earth is but a small inconsiderable point to it ; the highest cedars , mountains , clouds , cannot reach it ; gods thoughts are infinite , ours finite ; his thoughts are continued , ours interrupted and at a stand ; his are immutable , ours changable ; his are intuitive , ours discursive : therefore never measure his by your own ; the thoughts of pardoning grace in him , are rich , plenteous , and glorious ; but when our unbelieving hearts have practised upon them , they are quite another thing . thou saist how can such a wretch as i obtain mercy ? thou knowest not , but the lord knoweth . o if we could take in such a proper idea , and apprehension of the mercy and goodness of god , as he hath given of them himself , in exod. . , . this would bring you to christ with much incouragement . viii . direction . eighthly , be not discouraged in the work of faith , though no peace or comfort should come in by the first act of it : nay , though there should be an increase of trouble for the present ; the first saving act of faith certainly puts you into a state of peace , but it may not presently produce the sense of peace ; you may after you have believed and really closed with christ , meet with some discouragements , which may make you question whether christ have received you or no ? whether he have any love for your souls or no ? yet held on , whether comfort come or come not ; though christ and comfort are inseparable , yet christ and the sense of comfort are not so ; think not that all your troubles shall be over as soon as ever you believe , because it is said , heb. . . we which have believed do enter into rest : that scripture speaks of a state of rest , and not of the present or continued sense of rest ; the woman of canaan , in matth. . , . did really believe in christ , yet met with sore tryals under the first act of her faith ; yet this took her not off from the work of faith , but rather quickned and inflamed her the more ; she was glad of a word from christ , and she expected deeds . o but the words were discourageing , it is not meet to take the childrens bread and give it to dogs ; yet this beats not off her faith , the dog belongs to the family , and crumbs to the dog. o woman , saith christ , great is thy faith. if you resolve for christ , you must not be discouraged ; a resolute faith overcomes all difficulties . you pray , you believe , and yet no comfort ; well , the vision of peace is for an appointed time , at the end it will speak and not lye . ix . direction . ninthly , in your treating with christ have a care of all secret reserves , that will spoil the bargain betwixt christ and you ; if i regard iniquity in my heart , god will not hear my prayer , saith david : if there be but a reserve of one lust , that reserve will break off the treaty ; be honest with christ , and say not of any sin , the lord be merciful to me in this ; and be sure there be no secret purpose or reserve in thy heart for a retreat in time of danger ; but imbark thy self with christ for storms and tempests , troubles and afflictions , as well as peace and prosper●ty . christ bestows himself wholly upon you , and he expects the same from you ; give up all , or you will get nothing from him x. direction . tenthly , close up your treaty with christ by a solemn covenant with him ; ingage your selves to be the lords , one shall say i am the lords , and another shall subscribe with his hand to the holy one of israel . here you have two things to do , ( . ) to give your selves up to christ , according to that expression , cor. . . you gave your selves to the lord : make over soul and body , time and talents , henceforth to be dedicated things to his service . ( . ) take christ in both his natures , and in all his offices to be yours ; and to this covenant you are to stand to the last breath , whatever times or troubles shall come , this consent of thy heart to be christs , this choice of thy will in taking him for thine , is but the eccho of christs choice of thee , and i would rather have such an evidence of my interest in him , than a voice from heaven to assure me that christ is mine . sermon vii . revel . . . behold , i stand at the door and knock , [ if any man ] hear my voice and open the door , i will come in to him , and will sup with him , and he with me . if any man. this expression extends the gracious offer of christ , and brings it home to every hearer . 't is a proclamation with a si quis , if any man , as if christ should say , i will have this offer of my grace to go round to every particular person ; if thou , or thou , or thou , the greatest , the vilest of sinners , of what quality or condition soever , old or young , prophane or hypocritical , wilt hear my voice and open to me , i will come in to their souls : and hereby all objections are obviated ; as for example , i am the greatest of sinners , saith one ; i have been a self couzening hypocrite , saith another ; i have resisted grace too long , and doubt the time of mercy is past , saith a third : the ground of all these , and a thousand more objections , is taken away by the gracious extent of christs offer in the text : for who is he that can limit where christ doth not ? this gives us a seventh profitable and comfortable observation , which is this , vii . doct. that iesus christ will not refuse to come in to the soul of the vilest sinner , when once it is made heartily willing to open to him . if any man open , i will come in to him . it is not unworthiness , but unwillingness that bars any man from christ : thousands have mist of christ by their unwillingness , but christ never put off one soul upon account of its unworthiness ; christ is not the sale , but the gift of god ; you come not to make a bargain , but to receive a free gift : faith is a marriage with christ , wherein nothing but your hearty consent is expected ; so runs the strain of the whole scriptures , isa. . . ho , every one that thirsteth , come ye to the waters , and he that hath no money , ( i. e. no merit , no worthiness of his own ) let him come . behold the free grace of christ to the vilest and unworthiest of sinners , so revel . . . let him that is athirst come , and whosoever will , let him 〈◊〉 , and take the water of life freely ; and in the very phrase of my text he speaks again , iohn . . if any man thirst , let him come to me and drink . 't is very observable , throughout the whole gospel , that christ never made any objection against any soul that came to him upon the account of its sinfulness and unworthiness ; but all the complaints of christ are still upon the account of their unwillingness ; so in his complaint over ierusalem , luke . . i would , but you would not ; so again , iohn . . you will not come unto me , that you might have life . the complaint is still upon their unwillingness . in the stating of this point , i shall doctrinally discourse these two things , . what it is to be truly willing to receive jesus christ. . how it appears that they who are so , shall certainly be received and graciously accepted of him . first , what it is to be truly willing to receive jesus christ. for this is meant by opening to him ; now this implies and involves in it many great and weighty things . . it implies and necessarily includes the right understanding and true apprehension of gospel terms and articles : these must be known , pondered and duly considered , before the will can savingly open in an act of consent to christs offer . i desire this may be especially observed , because multitudes are mistaken and deceived about this thing ; he that doth not consider doth not consent ; you must exercise your understandings upon the terms and articles of christianity , or else your consent is rash , blindfold and unstable , this in luke . . is call'd consulting ; the consent of faith is the result of many previous consultations and debates in the mind ; the soul that comes to christ must take up religion in his most sedate and serious thoughts ; turn both sides of it , the dark as well as the bright side of religion to the eye of his mind ; ballance all the conveniencies and inconveniencies , losses as well as gains . if i open to christ , this i shall gain , but that i must lose ; i cannot separate christ from sufferings , christ will separate me from my sins ; if i seek him , i must let them go ; if i profess christ , providence will one time or other bring me to this dilemma , either christ or earthly comforts must go ; 't is necessary therefore that i now propound to my self what providence may , one time or other , propound to me ; he hath set down his terms , matth. . . if any man will come after me , let him deny himself , and take up his cross and follow me . this self-denial deserves serious consideration ; for christ extends it to natural self , righteous self , and civil self ; and requires that i give up my life , my liberty , my estate and relations , my own righteousness , as hard to be parted with as any of the former . i must take up my cross , that is , the sufferings and troubles god shall appoint for me , and which i cannot avoid or escape without sin ; and i must follow christ , follow him whither soever he goes . i know not what religion may cost me before i dye ; all this it hath cost others ; and there is no bringing down christs terms lower than he hath laid them . i must come up to them , they will not come down to me ; if i like them not as christ hath left them , the treaty between him and me is ended , matth. . , . he that loveth father or mother , more than me , is not worthy of me : and he that loveth son or daughter , more than me , is not worthy of me : and he that taketh not his cross , and followeth after me , is not worthy of me . where by worthiness we are not to understand the meritoriousness of these acts ; but the necessary qualification of the will , and due qualification of a comer unto christ ; these previous consultations , and debates in the mind , prepare and enable the will to make a serious and well advised choice of of christ ; and for want of this there are such swarms of hypocrites and apostates in the world. ly , it implies such a sence of misery in us , and of the necessity and excellency of christ , as determines the will to the choice of him , notwithstanding all those difficuties and troubles which have fallen , or can fall under consideration and debate in the mind ; when the soul sees that in christ which preponderates all sufferings , all losses , all reproaches , &c. and then determins i will have christ though i sacrifice all that is dear to me in the world for him ; this is to be truly willing to open to christ. 't is true , the enjoyments of this world are understood by christians as much as other men ; they have a feeling sence of the sweetness and comfort of earthly enjoyments ; their souls have as much affection to the body as other men ; they understand the charming language of the world , and their dear relations in it as well as others ; only they see a greater necessity of christ , and a greater worth in christ , than they do in these things ; you read , lam. . . that in the famine of ierusalem they gave their pleasant things , for meat to relieve their soul ; jewels , bracelets , gold , silver , any thing for bread ; they understood the worth of those things , knew the price and cost of them ; but away they go to preserve life . so 't is here , no earthly enjoyment of what value soever it be , hath such an excellency in it , such an absolute necessity of enjoying it as christ hath . but , o saith the poor soul , who can do this ? i am willing to have christ , and to come up to every term he hath laid down in the gospel ; i am willing to part with every sin , and to endure any suffering for christ ; but , oh , i tremble to think , if it should come to a prison , to a stake , to an actual separation from all the comforts and relations i have in the world , what i shall do for strength to go through such hard and difficult work as this ? here 's the great rub in the way of many souls , they find a willingness , but fear the want of strength . ans. how or where you shall find strength to endure and suffer these things for christ , is not the question now before you . god will take care for that , and it shall be given you in that hour , and so others have found , who have had the very same fears you have . i say , the question is not whether you be able , but whether you be heartily willing . christ asks but your will , he will provide ability ; the greatest believer in the world cannot say i am able , to suffer this or that for christ ; but the least believer in the world must say i am willing , the lord assisting me , to endure and suffer all things for his sake ; and this is the second thing included in opening to christ. ly , the third thing which perfects , and consummates the whole act , is an entire choice of of jesus christ upon all those terms prescribed by him ; the entireness of the choice , without halfing or dividing , excepting or reserving , makes the consent full and effectual . there is a twofold consent of the will to christ. ( . ) one partial , and with exception . ( . ) the other entire , and without any reservation . i. there is a partial consent which is always hypocritical , defective , lame , and ineffectual ; thus the hypocrite consents to the offer of christ , he is really willing to have the pardons of christ , and the glory purchased by christ ; but to part with his beloved lusts , and to give up his earthly enjoyments , that his will cannot consent to . ii. there is a full and entire consent of the will , called , a believing with all the heart , acts . . now this integrity and fulness of the wills choice , is that which closes the match betwixt christ and the soul , and frees a man from the danger of hypocrisie . and there are three things which make the consent to , and choice of christ , compleat and full . . when we give up all we are and have , to him . . when we derive and draw all we want , from him . . when we are ready to deny any thing for his sake . . we do then heartily consent to be christs , when we give up all we are and have , to him ; so that after this choice of christ we look upon our selves thenceforth as none of our own ; but bought with a price , to glorifie god in our body and soul , which are his , cor. . , . soul and body is all that we are , and both these parts of our selves do now pass , by an act of our own consent , into the redeemers right ; we are not to have the dispose of them , that belongs to him that purchased them : you know in all purchases property is altered ; you did live as your own , followed your own wills , lusts , passions ; were under the dominion and at the beck of every lust ; but now the case is altered , titus . . we our selves were sometimes foolish , disobedient , deceived , serving divers lusts and pleasures : so many lusts , so many lords ; but now the case is altered , we have given our selves to christ , no more to be swayed this way or that , against his word , and the voice of our own conscience : thus our souls and bodies are his , hallowed , dedicated things to christ ; temples for god to dwell in , and then all other things follow of course ; if i am the lords , then my time , my talents , and all that i have is his . ly , as we must give up all to christ , so we must derive and draw all we want from him ; else your choice of christ is not entire and full : god hath stored up in christ all that you want , a suitable and full supply for every need ; and made it all communicable to you , cor. . . who of god is made unto us , wisdom and righteousness , sanctification , and redemption . all the believers fresh springs are in christ : have i any difficult buisness to do that requires counsel ? then i must repair to christ the fountain of wisdom : am i under any guilt ? then i must repair to christ for righteousness : is my soul defiled by corruption ? then must i go to christ for sanctification : do i groan under troubles of soul or body , temptations , afflictions ? &c. then must i relieve my self by the faith and hope of that compleat redemption , and final deliverance procured by christ from all these : if you consent to be christs you must not look for justification , partly upon his righteousness , and partly upon your own graces and duties ; but must make mention of his righteousness , even of his only . if there be but one conduit in a town , and not a drop of water to be had elsewhere , then all the inhabitants of that town repair thither for water . in the whole city of god there is but one conduit , one fountain , and that is christ ; there 's not a drop of righteousness , holiness , strength , or comfort to be had else where : then do we fetch all from christ , when we live upon him , as the new born infant doth upon the mothers breast . ly , then is our consent to , and choice of christ intire and full , when we are ready to deny , give up , and part with any thing we have for his sake ; reckoning nothing to be lost to us , which goes to the glory of christ ; how dear soever our liberties , estates , or lives are to us , if the lord have need of them , we must let them go ; thus you read , rev. . . they loved not their lives unto the death . these three things shew saving faith to be another manner of thing than the world generally understands it to be ; and it is impossible for any mans will to open to , and receive christ upon terms of such deep self-denial as these ; until there be , . a conviction of our sin and misery . . a discovery of christ in his glory and necessity . . the drawing power of the spirit upon the soul. . conviction of our sin and misery makes these terms of religion acceptable ; poor sinners stand huckling with christ , excepting and objecting against his terms until the lord have shaken them by conviction over hell , made them to see the dreadful danger they are in ; and then the next cry is , men and brethren what shall we do , acts . . q. d. prescribe any means , impose upon us the greatest difficulties , we are willing to comply with them . ly , nor will souls ever comply with these terms of the gospel until a discovery have been made to them of jesus christ in his glory and necessity ; when a man feels his wants , and sees a compleat remedy , his will then complies and bows , readily and freely ; the convinced sinner sees a full and suitable supply in christ for all his wants ; a compleat saviour in whom there is nothing defective , but in all respects according to the wish of a sinners heart , cor. . . ly , to all this must be superadded the powerful drawings of the spirit ; in the vertue whereof the will comes home to christ , iohn . . no man can come unto me , except the father which hath sent me , draw him . when these things are past upon the soul , then it hears christs voice , his powerful call , which breaks asunder all the ties and bonds betwixt a man and his lusts ; a man and his earthly enjoyments ; and without these things the will is unperswadable to comply with the difficulties and severities of religion . this is the first thing , what the opening of the door , or consent of the will to receive christ is . secondly , the next thing to be opened in its order , is , how it appears that jesus christ will not refuse to come into the soul of any sinner , be his sins or unworthiness never so great ; when once he is made heartily willing thus to embrace and receive christ upon his own terms ? o sinner , what good tydings are these to thy soul , that christ will not disdain to be in union and communion with thee , as vile as thou art , if thy will thus stand open to him ! the tydings are sweet , and i hope thou wilt find them as sure , and certain , as they are sweet and comfortable ; when thou shalt have seriously perused and pondered the following evidences . i. evidence . the truth of this sweet assertion clearly evidenceth it self from the form and manner of gospel invitations ; they are designedly put into large , general , free , and most extensive terms , to assure sinners that christ will not be shy of the worst sinner in the world , thus made willing to embrace him ; they are so framed on purpose to anticipate or take away all objections from sinners . no other condition is put in the gospel , but this only , art thou heartily willing to take christ upon his own terms ? the offers of christ are extended to all that thirst and desire after him , iohn . . to the greatest of sinners , upon this only condition , that they be willing and obedient , isa. . , . go preach the gospel to every creature : he that believeth shall be saved , mark . , . 't is extended to all nations , for in christ iesus there is neither greek nor iew , circumcision nor vncircumcision , barbarian , scythian , bond or free , col. . . if there be any poor soul of any quality or condition whatsoever , under the cope of heaven , whose will is wrought up to an hearty compliance with the terms of the gospel , christ will not be shy of coming into that soul , though it have been never so vile and abominable ; the heart of a mary magdalen , which had been an habitation of devils ; the soul of a saul , a bloody raging persecutor , will make as delightful habitations for christ , as the soul of the most civilized person in the world , when once the will is thus opened . ii. evidence . the truth of this assertion further appears , from the incouraging promises made by christ unto all who are thus made willing to come unto him : all the promises , with one mouth , assure the willing sinner of a welcom with christ ; so doth that glorious promise to which so many thousand souls have been beholding , for encouragement and help , at their first coming to christ , iohn . , . all that the father hath given me , shall come to me ; and him that cometh to me , i will in no wise cast out . for i came down from heaven , not to do mine own will , but the will of him that sent me . note here , ( . ) that this is not a promise made to them that are already in christ , that they shall never be cast out by apostacy , or final desertion ; but it is a promise made to coming souls , to such as are moving towards christ under great discouragements , fears , and tremblings ; when a poor sinner looks to christ , sees his fulness and suitableness ; and feels the pinching need and want of him ; oh , saith he , that i had an interest in him , though i should beg my bread in desolate places ! but looking into his own heart , and seeing such an heap of guilt and unworthiness there , then , saith he , how can i think that ever jesus christ will come into such a heart as this ? these are the persons upon whom this promise casts an encouraging aspect . ( . ) and because the fears of such poor creatures are double to the fears that others have , christ hath put a double negative into this promise , for the souls encouragement ; i will not , not , in no case , or at any hand cast out , such a soul as this . ( . ) and to put all out of doubt , he doth not only assure the soul that he will not , but condescends to gives it the reason why he will not cast it out ; for , saith he , vers . . i came down from heaven not to do mine own will , but the will of him that sent me . as if he should say , this was the very errand upon which i came from heaven ; it was my great business to receive all that were made willing to embrace me ; for this i had my fathers commission , isa. . . to preach good tydings to the meek ▪ and to bind up the broaken hearted ; and to comfort all them that mourn . i cannot be faithful to the trust committed to me by my father , should i shut the door upon such souls : how can christ comfort the soul that mourns , but by opening his arms of mercy to receive it ? if christ should say to a convinced mourning sinner , hold thy peace soul , i will give thee riches , honors , and pleasures in the world ; but as for me thou canst not have union with me ; i say , this would never comfort the heart of a convinced sinner ; 't is christ , and none but christ can quiet it . like unto this is that testimony and promise , made on purpose , for the incouragement of willing souls , acts . . to him give all the prophets witness , that through his name , whosoever believeth in him shall receive remission of sins . this you see is a truth confirmed by the testimony of all the prophets , who foretold what his gracious readiness to receive poor broken hearted sinners should be ; and sure they neither did , nor could conspire to deceive the world : these gracious assurances and promises cut off all pleas against faith , from the greatness of sin ; and why should we except , where god hath not excepted ? had christ said , all sinners of such a size and degree may come unto me , but let all others stand back , the case had been otherwise ; but this promise assures us , all that are sincerely willing shall be truly welcom to jesus christ. moreover , these universal promises take away all fear and doubt of presumption in coming to christ. that 's the case of many a poor soul ; i am affraid , i am running out of despair into presumption ; i doubt i am an unbidden , and therefore shall be an unwelcom guest to christ. all this is prevented and cut off by those sweet universal terms , inserted on purpose , in these promises for our encouragement . that 's the second evidence of this truth . iii. evidence . the willingness of christ to receive the willing soul , how many , and great , soever its sins and unworthiness be , appears from the actual grants of pardon and mercy , even to the vilest sinners that ever were upon the earth , when they thus came unto him . here you see how the waters of free grace rise higher and higher ; an invitation is much , a promise of welcom is more ; but the actual grants of mercy is most satisfying of all . come on poor trembling soul , dont be discouraged , stretch out the small weak arms of thy faith to that great and gracious redeemer ; open thy heart wide to receive him , he will not refuse to come in ; he hath sealed thousands of pardons to as vile wretches as thy self ; he never yet shut the door of mercy upon a willing , hungering soul. it is a great matter to have the way beaten , and the ice broken before thee , in thy way to christ. if thou wert the first sinner that had cast his soul upon christ , i confess i should want this encouragement i am now giving thee ; but when so many have gone before thee , and all found a welcom beyond their expectation , what incouragement doth this breath into thy trembling discouraged heart , to go on and venture thy self upon christ as they did ? what an example have we in manasseh , chron. . from vers . . to . an idolater , one that used enchantments and divinations , familiar spirits , shed innocent blood in the streets of ierusalem ? a man might rake the world , and hardly bring ●o sight a viler wretch , a greater monster in sin and wickedness ; yet his heart being broken , and his will bowed , this man found mercy . how great a sinner was mary , that came to christ in the house of simon the pharisee , luke . . so notorious a sinner , that simon took offence at christ , for suffering so vile wretch to come into his presence . if this man were a prophet , saith he , he would have known who , and what manner of woman this is that toucheth him ; for she is a sinner . yet maries heart being broken for sin , and made willing to accept of a saviour ; what a gracious demonstration of welcom did christ give her , and to all other sinners a singular encouragement in her example ? once more , you have an eminent example of the abundant welcom of another sinner to christ , who owned himself for the greatest of sinners , a persecuter , a blasphemer ▪ injurious ; but , saith he , i obtained mercy , tim. . . and the example of his gracious entertainment with christ , is recorded on purpose for an encouragement unto all that should hereafter believe . how many thousands are there now in hell that never stood guilty of greater enormeties than the corinthians did ; fornicators , idolaters , adulterers , thieves , covetous , drunkards , revilers , extortioners , such were some of them ; yet sanctified , washed , justified , in the name of the lord jesus , and by the spirit of our god. if ever christ would have shut the door of mercy upon any ; if ever he would have been coy and shy of coming into any souls , certainly these were the souls he would have disdained to come near . o what a demonstration is here of that comfortable point before us ! that christ will not refuse to come into the soul of the vilest sinner when ones it is made heartily willing to open to him . iv. evidence . a further evidence of this comfortable truth shall be taken from the scripture resemblances of the abundant grace of god , and riches of mercy in christ towards all broken hearted and willing sinners . there are some chosen resemblances and excellent emblems , which bring down the grace of god before the very eyes of men ; amongst which i will single out three glorious resemblances of free grace , chosen by his wisdom , on purpose for the incouragement of poor drooping sinners . a resemblance from the heavens , a resemblance from the sun , and a resemblance from the sea ; all such as the wisdom of men and angels could never have chosen for such a purpose as this is . i. a resemblance from the heavens , those vast extended heavens that cover and compass this earth ; what an inconsiderable spot is the whole terrestrial globe , to those high and all-surrounding heavens ? and yet these heavens are not at so vast a distance above the earth , as the pardoning grace of god is above the guilt , yea , and the very thoughts of poor sinners . for of the pardoning grace of god to penitent and willing souls , that precious scripture speaks , isa. . , . let the wicked for sake his way , and the unrighteous man his thoughts ; and let him return unto the lord , and he will have mercy upon him ; and to our god , for he will abundantly pardon . o saith the soul , i cannot think god will ever have mercy on such a wretch as i , why saith he , vers . . my thoughts are not your thoughts , and 't is well they are not ; but as the heavens are higher than the earth , so are my thoughts higher than your thoughts . you cannot take the height , nor sound the depth of my pardoning grace . that 's one emblem , from the unconceivable height of the heavens above the earth . ii. another is taken from the sun in the heavens , a creature of admirable power and vertue ; you know that anon this part of the world will be the throne of darkness , the sable curtains of the night will be spread over all the beauties of this part of the earth , and it may be in the morning a thick fog or mist will cover it ; thick and dark clouds may darken the heavens , but behold this glorious creature the sun chasing before him the darkness of the night , breaking up the mists and fogs of the morning , scattering the dark and thick clouds of heaven ; they are all gone and there is no appearance of them . just so saith god , shall it be with thy sins , and thy cloudy fears arising out of sin , isa. . . i have blotted out as a thick cloud thy transgressions , and as a cloud thy sins . thy soul is beclouded , thy fears have bemisted thee ; so that thou canst not see the grounds of thine encouragement ; but my grace shall arise upon thee , like the sun in the heavens , and scatter all these dismal clouds both of guilt and fear , and make a clear heaven over thee , and a clear soul within thee . vnto you that fear my name , shall the sun of righteousness arise with healing under his wings , mal. . . iii. another resemblance you have from the sea , the great abyss , that vast congregation of waters , whose depth no line can fadom ; veer out as much line as you will , you cannot touch the bottom . to this unfathomable ocean the pardoning grace of god is also resembled , mich. . , . who is a god like unto thee , that pardoneth iniquity , and passeth by the transgression of the remnant of his heritage ? he retaineth not his anger for ever , because he delighteth in mercy . he will turn again , he will have compassion upon us ; he will subdue our iniquities , and thou wilt cast all their sins into the depths of the sea. if the loftiest pyramid , or highest mountain were cast into the depth of the sea , it would never be seen more by the eyes of men. god hath on purpose chosen this emblem of his grace to obviate that common discouragement of satan taken from the greatness and aggravation of sin ; and in that case thou art to make use of them , and bless the lord for them ; he never designed them for encouragements to sin , but for encouragements to repentance and faith. that 's the fourth evidence of the truth before us . v. evidence . the truth of this conclusion will also evidently appear , from the innate characters and properties of the grace and pardoning mercy of god towards penitent and hungring sinners . now there are three glorious characters of divine grace , which do all assure such sinners welcom to christ , whatever they have been or done ; the grace of god , shines forth in scripture in three illustrious characters . . as superabounding grace . . as free grace . . as grace exercised with delight . first , it is superabounding grace ; waters do not so abound in the ocean , nor light in the sun , as grace and compassion do in the bowels of god towards broken hearted and hungry sinners , isa. . . let him return unto the lord , and he will have mercy upon him ; and to our god , for he will abundantly pardon . the compassions of our god inserted that word on purpose to relieve poor souls fainting under the sense of their abounding iniquities . here 's abundant pardon , for abounding guilt ; and yet left a desponding sinner should not find enough here to quiet his fears ; the lord goes yet farther in the expression of his grace , rom. . . where sin abounded , grace did much more abound . it overflowed all the bounds , it rose quite above the high-water mark of sin and guilt ; but these overflowings of grace run only through that channel of all grace , jesus christ , to broken hearted and obedient sinners . secondly , the grace of god to such souls is free , every way free ; it is the very design of the gospel to exhibit it in this its glory . it costs you nothing but acceptance , its free without merit , yea , free against merit ; you can deserve nothing of god , therefore his grace is free without merit ; yea , you have deserved hell , as often as you have sinned against him , and so it is free against merit . if a pardon were to be purchased by us , we want a stock for such a purchase ; neither can we borrow from men or angels a sufficient sum for such a purchase : blessed be god , therefore , that it flows freely to us without money and without price , isa. . . thirdly , grace glories in another property also ; which is very encouraging to the soul of a drooping sinner , viz. that it is the darling attribute which god greatly delights to exercise . the tender mother draws not out her aking breast , with such delight to her hungry crying child , as the lord doth his mercy and compassion , to broken hearted and hungry sinners ; in this attribute , and in this property of it , his people therefore admire him , mich. . . who is a god like unto thee , that pardoneth iniquity , and passeth by the transgression of the remnant of his heritage ? he retaineth not his anger for ever , because he delighteth in mercy . you cannot put jesus christ upon a more delightful imployment , than to bind up the wounds , and set the broken bones of poor convinced humbled sinners . let every such soul come to christ and welcom , for he greatly delights in such imployments . vi. evidence . such sinners need not doubt a welcom reception with christ ; for should he reject and turn back such as these , then none can have the benefit of his blood ; and consequently it must be shed in vain , as water spilt upon the ground . the blood of christ is invaluably precious , and it cannot be lost ; it were a desperate impeachment of the wisdom and goodness of god to think so ; yet so it must be , if broken hearted and willing souls be rejected and turned back from him . there are but two sorts of sinners in all the world , viz. hardned and broken hearted sinners ; willing and unwilling sinners . the whole world falls into these two ranks ; as for impenitent , hardned , and obstinate sinners , 't is certain they can have no benefit by the blood of christ ; they shall dye in their sins ; the gospel cuts them off ( so continuing ) from all expectation of pardon and mercy . now there is but one sort of sinners more left in the world , and they are convinced and humbled sinners , who are made heartily willing to receive christ upon his own terms ; who stretch forth the hands of their desires to him , and pant after an interest in him . should christ reject these also , who then shall receive the benefit of his blood ? did christ dye in vain ? or can the counsels of heaven prove abortive ? no , no ; fear not therefore , to go to christ thou broken hearted sinner , thou poor panting , longing soul ; fear not , he will not cast thee out . vii . evidence . moreover , for the encouragement of all such souls , mercy and pardon are designed by , bestowed upon the greatest and vilest of sinners , to enhance and raise the glory of free grace to the highest pitch . god picks out such sinners as you are , on purpose to illustrate the glory of his grace in and upon you ; he knows you to whom so much is forgiven , you will love much , luke . . you that have done so much against his name and glory , will excel others in zeal and obedience , cor. . , . you will go beyond others in service for god , as you have done in sinning against him . all these things laid together make up a full demonstration of the point , that iesus christ will not refuse to come into the soul of the vilest sinner , when once it is made heartily willing to open unto him . which was the thing to be proved ; and now our way is open to the application of the point , which will be exceeding useful for information , exhortation and consolation . i. vse for information . learn hence , what an invaluable mercy it is to enjoy the gospel in its light and liberty , which is so great a relief to the distressed consciences of sinners . here only that balm is to be found , that heals your spiritual wounds . the gospel hath been a low prized commodity in england , the lord pardon the guilt thereof to us . ah , brethren , if you were in the heathen world , with your sick and wounded consciences , what would you do ? there are no bibles , ministers , or promises ; not a breath of christ , or the blood of sprinkling , which are the true and proper remedies of sick souls ; that 's a pitiful cry , mich. . . wherewith shall i come before the lord , and how my self before the high god ? shall i come before him with burnt-offerings , with calves of a year old ? will the lord be pleased with thousands of rams , or ten thousand rivers of oyl ? shall i give my first-born for my transgression ; the fruit of my body for the sin of my soul ? behold here the anguish of a destressed , sin-burdened conscience ; it would give up any thing in the world for peace and ease ; they would cast their children , their dearest children , their first-born , into the burning flames , if that might be an atonement for their ●ins . o the efficacy of conscience ! and the misery of an unrelieved conscience ! but the gospel which you enjoy leads you to the fountain of pardon and peace , i●a . . . by his stripes we are healed . the voice of the gospel is peace , peace to every one that believeth ; a rational peace , founded upon the full satisfaction of christ , ephes. . . in whom we have redemption through his blood , even the forgiveness of sins , according to the riches of his grace . here you see justice and mercy kissing each other ; god satisfied , and the sinner justified ; for conscience demands as much to satisfie it , as god demands to satisfie him ; if god be satisfied , conscience is satisfied . o blessed are the people that hear this joyful sound , psal. . . and doubtless it is a joyful sound to every convinced humbled soul ; beautiful upon the mountains are the feet of them that bring good tydings , that publish peace . it is a gospel worthy of all acceptation , tim. . . it brings with it a fulness of blessings among the people . o england ! o dartmouth ! provoke not thy god to extinguish this blessed light . great is our wantonness , and ominous is our barrenness and ingratitude ; yet a little while the light is with you , walk whilst ye have the light , lest darkness come upon you : for he that walketh in darkness knoweth not whither he goeth , john . . should god blow out this light , whither will you go ? who shall pour in balm to your distressed bleeding consciences ' ii. inference . hence in like manner it follows , that the greatness , heinousness of past sins is no bar to believing and accepting christ upon gospel terms . let no sinner be dismaid by the atrocity , and heynousness of sins past , from coming unto jesus christ for remission and peace . i am awar what mischievous use satan makes of former sins , to discourage souls from the work of faith , by heaping them together , he raiseth up a mountain betwixt christ and the distressed soul ; but behold this day christ leaping over these mountains , and skiping over these hills . could this objection be rouled out of the way , sinners would go on in hope ; but certainly if god have given thee a broken heart , and a willing mind , the greatness of thy sin need not discourage thee from believing . for ( . ) thou hast sufficient encouragement , from the sufficiency of the causes of pardon , whatever thy particular enormities have been ; there is a sufficiency in the impulsive cause , the free grace and mercy of god , exod. . , . micah . , . isa. . , , . it is well there is mercy enough in god to heal and cover all , and there is no less sufficiency in the meritorious cause of pardon , the blood of jesus christ , which taketh away all sin , iohn . . iohn . and it must needs be so , because it is divine blood , acts . . neither is there any defect in the applying cause , the spirit of god , who hath already begun to work upon thy heart , and is able to break it and bow it , and bring it home fully to christ ; and to compleat the work of faith upon thee with power ; thou complainest , thou canst not mourn , nor believe as thou wouldst ; but he wants no ability to supply all the defects of thy repentance and faith . well then , if the mercy of god be sufficient to pardon the sin of a creature ; if the blood of christ , the treasures and revenues of a king be able to pay the debts of a beggar ; if the spirit of god , who works by an almighty power , be able to convince thee of righteousness , as well as sin , iohn . . i say , if all the three causes of forgiveness be sufficient , every one in its kind ; the first to move ; the second to purchase ; and the third to apply ; what hinders but thy trembling conscience should go to christ ; and thy discouraged soul move onward , with hope , in the way of believing , whatever thy former enormities have been ? ( . ) if god raises glory to his name , out of the greatness of the sins he pardoneth , then the greatness of sin can be no discouragement to believing ; but so god doth , he raiseth the glory of his name from the multitude and magnitude of the sins he pardoneth , ier. . , . i will cleanse them from all their iniquity , whereby they have sinned against me ; and i will pardon all their iniquities whereby they have sinned , and whereby they have transgressed against me : and it shall be to me a name of joy , a praise , and an honour before all the nations of the earth ; which shall hear all the good i do unto them . and they shall fear and tremble for all the goodness , and for all the prosperity that i procure unto it . as a cure performed upon a man labouring under a desperate disease ; it magnifies the physitian , and spreads his name far and near . the devil envies god this glory , and thy soul this comfort ; and therefore scares thee off from christ , by the aggravations of thy sins . david was willing to give god the glory of pardoning his great iniquities , and with that very argument moves him for a pardon , psal. . . pardon mine iniquitie , for it is great . you see there are strange ways of arguing in scripture , which are not in use among men ; this is one , lord pardon my sin , for it is great ; he doth not say , lord pardon it , for it is but a small offence ; no , but pardon it , because it is great ; and the greater it is , the greater glory wilt thou have in pardoning it : and then there is another way of arguing for pardon in scripture , which is peculiar ; and that is to argue from former pardons unto new pardons ; when men beg their pardon one of another , they use to say , i never wronged you before , and therefore forgive me now ; but here it is quite otherwise ; lord thou hast signed thousand of pardons heretofore , therefore pardon me again ; such is that plea , numb . . . pardon , i beseech thee , the iniquity of this people , according to the greatness of thy mercy ; and as thou hast forgiven them from egypt even until now . ( . ) as great sins , as those that now stare in the face of thy conscience , have been actually forgiven to men , upon their humiliation and closing with christ. poor sinners , under trouble of conscience , are apt to think , there is no sin like theirs . god forbid i should diminish and extenuate sin , but certain i am that free grace hath pardoned as great sinners as thou art , upon their repentance and faith : what think you , had you had a hand in putting christ to death , would not that sin have been as dreadful as any that now discourages you ? yea , certainly , you would have thought that an unpardonable sin ; and yet behold that very sin was no bar to their pardon , when once they were pricked at the heart and made willing to come to christ , acts . , , . ( . ) if it be the design and policy of satan to object the greatness of your sins , to prevent the pardoning of them ; then certainly 't is neither your duty nor interest to plead it to the same end the devil doth , to lay a confederacy , and joyn with your mortal enemy in a plot against the honour of christ , and salvation of your own souls ; take heed what you do , seal not satans conclusions ; do you think it is a small matter to be confederate with the devil ? certainly this is his design , he magnifies your sins , on purpose to discourage you from faith ; while you were secure and carnal , the devil never aggravated , but diminished your sins to you ; but now the lord hath opened your eyes , and you are come near to the door of hope , mercy , and pardon ; now he magnifies them ; hoping thereby to ham-string and lame thy faith , that it shall not be able to carry thee to christ. ( . ) if thy sin be really unpardonable , then god hath somewhere excepted it in the gospel grant . he hath somewhere said , the man that hath committed this sin , or continued so many years in sin , shall never be forgiven : but now in the whole gospel there is but one sin that is absolutely excepted from the possibility of pardon , and that such a sin as thy sorrows and desires after christ , do fully acquit , and clear thee from the guilt of ; this sin indeed is excepted , matth. . . but the sin against the holy ghost shall never be forgiven . this is that which the scripture calls a sin unto death . let apostate professors , transformed into persecutors , scoffers , and haters of godliness and the professors of it , look to themselves ; the dreadful symptoms of this sin seem to appear upon such . but the humbled , thirsty soul after christ , stands clear of the guilt of that sin . ( . ) if there were no forgiveness with god for great sinners , then great sinners had never been invited to come to christ. the invitations of the gospel are no mockeries , but things of most awful solemnity . now such sinners are called and invited under the encouragement of a pardon ; consult isa. . from vers . . to . and see the horrid aggravations of that peoples sins ; and yet at vers . , . you may read the gracious invitations of god , with conditional promises of a plenary remission ; so in ier. . from . to . what a sad catalogue of sins , with their horrid aggravations , do you find there ? and yet it said , vers . . go and proclaim these words towards the north , and say , return thou backsliding israel , and i will not cause mine anger to fall upon you , for i am merciful . ( . ) if thy sins had not been capable of remission , god would never have given thee conviction and compunction for sin ; nor have drawn forth the desires of thy heart in this manner after christ. he hath tact remission to repentance , acts . . a blessing to gracious desires and hungerings , matth. . . there is therefore hope that when god hath given the one , he will not long withhold the other . this very wounding of thy heart by compunction , and drawing forth thy will by inclination , shew that remission is not only possible , but even at the door . ( . ) and lastly , let this be thine encouragement , ( whatever satan , or thine own heart , suggests to discourage thee ) that great sinners are moving in the way of repentance and faith , to a great saviour , who hath merit enough in his blood , and mercy enough in his bowels , to save to the uttermost all that come unto god by him , heb. . . the lord open to the eyes of your faith , that rich exchequer of free grace , exod. . , . and give you a sight of that plenteous redemption , and forgiveness that is with god , psal. . , . that you may not at once cast reproach upon the most glorious attribute of god ; impeach the precious blood of christ , and stab your own soul with a death-wound of desperation ; which is that the devil designs , and the whole strain of the gospel designs to prevent . iii. inference . if the vilest of sinners stand as fair for pardon and mercy upon their closing with christ by faith , as the least of sinners do ; then certainly the pardon and salvation of sinners is not built upon any righteousness in themselves , but purely and only upon the free grace of god in iesus christ. dont think god hath set the blood of christ to sale , and that those only are capable of the benefits of it , who have lived the strictest and soberest lives . no , no ; though sobriety , morality , and strictness in religious duties be things commanded , and commended in the gospel ; yet no man by these things can purchase a pardon for the least sin , rom. . . and if by grace , then it is no more of works , otherwise grace is no more grace ; but if it be of works , then is it no more grace ; otherwise work is no more work . see how these exclude one another , thus titus . . not by works of righteousness which we have done , but according to his mercy he saved us . no man can satisfie god by any thing himself can do or suffer ; not by doing , for all we do is mixt with sin , iob . . and that which is sinful can be no attonement for sin ; all we do or can do , is due debt to god , luke . . and one debt cannot satisfie for another . nor yet by suffering , for the sufferings awarded by the law are everlasting ; and to be ever satisfying , is never to satisfie : so then by the works of the law shall no flesh living be justified in his sight . the saints in all generations have fled to mercy for remission , psal. . ult . the two debtors , luke . , , . though there were a vast difference in the debts ; yet of the lesser , as well as of the greater , it s said they had nothing to pay ; nothing but the satisfaction of christ can quit your scores with god. iv. inference . if the grace of christ be thus free to the greatest of sinners , then it is both our sin and folly to stand off from christ , and draw back from believing , for want of such and such qualifications , which we yet find not to be wro●ght in our hearts . poor convinced souls think , o if they had more humility , tenderness , love to god , spirituality of mind , this would ●e some encouragment to believe ▪ but because they have no such ornaments to dress up their souls withal , they are not fit to go to christ. now to remove this great mistake , let two things be considered . . that such a conceit as this crosses the very stream of the covenant of grace , where nothing is sold , but all freely given ; this is the very spirit of the covenant of works , fain we would find something in our selves to bring to god , to procure his favour and acceptance ; but the gospel tells us we must come naked , and empty handed ; to be justified freely by his grace , rom. . . we must be justified as abraham was ; who believed in him that justifieth the ungodly , rom. . . but to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . the meaning is , to him that worketh not in a law sense , to procure pardon and acceptance by and for working . go then poor sinner unto god through christ , and tell him thou hast nothing to bring him ; thou comest not to bring but to receive . lord , i am a vile sinner , i have nothing to plead but thy mercy , and christs merit . this is the spirit of the gospel . ly , by standing off from faith for want of these qualifications , you invert the setled order of the gospel ; by puting consequents in the place of antecedents , and antecedents in the places of consequents ; it is as if a man should say , if i were cured of such and such diseases , then i would go to the phisitian ; alas , could you otherwise procure the healing of your corruptions , or the gracious qualifications you speak of , you would have no need to go to christ at all ; nothing is required of us in our coming to christ , but such a sense of , and sorrow for ●in , as makes us heartily willing to accept christ , and subscribe the terms on which he is offered in the gospel . v. inference . behold the admirable condescension of christ , that he will come into the heart of the vilest sinner , and not disdain to take his abode in that soul which hath been the seat of satan , where he hath ruled , and every unclean lust hath been harbour'd ! there are two things wherein the admirable condescension of christ appears . ( . ) in taking union with our nature after sin had blasted the beauty of it ; this was a marvelous stoop indeed , and justly admired by the apostle , phil. . . he made himself of no reputation , and was made in the likeness of men. yea , god sent his own son in the likeness of sinful flesh , rom. . . but ( ly , ) 't is justly admirable in our eyes , that christ should also take union with our persons ; and take his habitation and abode in our hearts , after satan and sin had so long inhabited and defiled them ; that he should accept those members as instruments of his service ; that very tongue to praise him that had blasphemed him , &c. yet so he is willing to do , and commands us to deliver them up to him , rom , . . as ye have yielded your members servants to uncleanness , and to iniquity unto iniquity ; even so now yield your members servants to righteousness unto holiness . one would have thought jesus christ should have said , vile wretch , satan hath had the use and service of thy soul and body from thy beginning to this day ; thy memory hath been his storehouse , thy mouth his shop , thy will his throne , and all thy members his tools and instruments to sin against me ; thou hast been a creature dedicated to satan , and to him thou shalt go . no , but the merciful lord declares his willingness , if thou wilt open thy soul to receive him , to cleanse it by his spirit , and make it his temple to dwell in . o admirable grace ! vi. inference . lastly , how just and inevitable will their damnation be , who consent not to the necessary and reasonable terms of the gospel , which is the only point on which christ and their souls part for ever ? the terms required by the gospel are every way equal and reasonable ; if a gracious prince will bestow a pardon upon a traitor upon this condition , that he lay down his arms , acknowledge his of●ence , and list himself in his princes service , and he shall refuse so to do , how just and unpitied will his destruction be ? and what else doth god require of thee , but only this , let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him ; and to our god , for he will abundantly pardon , isa. . . and as the damnation of such is just , so it will be inevitable ; for if there be no way to glory but by christ , as you know there is not , acts . . neither is there salvation in any other . and if there be no way to christ but by our accepting him upon these very terms ; as it plainly appears , from luke . . there is not : what then remains but inevitable damnation to all that come not up to the terms of the gospel ? if you think not christ a good bargain with all the sufferings , losses and reproaches that attend him ; your mouths will be stopt , no plea will be left you in the great day . you refused a fair offer when it was seasonably and graciously made you by the gospel , and now you must expect no more such offers to eternity ; thy blood sinner , be upon thine own head ; the freeness and importunity of the tenders of grace , will then only seem to illustrate and clear the righteousness of god in thy condemnation . ii. vse for exhortation . in the next place , the point naturally leads me to a vehement perswasive unto all sinners of what rank or size soever they be , to hearken to the voice of christ , who takes them all within the compass of his gracious invitation in the text , saying , if any man open i will come in . let all sorts of sinners bless god for the extensiveness of this invitation , and that they find themselves by it as yet within the reach and compass of the arms of a merciful redeemer . and that there is nothing wanting to secure their salvation , but the hearty consent of their wills to the reasonable and necessary terms of the gospel . look over the whole book of god , and you shall there find but one case absolutely excepted from the possibility of forgiveness ; but one wound absolutely incurable , of which christ speaks , matth. . , . and what may be the reason that this only i● an incurable wound ? certainly it cannot be , because the malignity of this sin exceeds the meritorious and pardoning vertue of the blood of christ ; but rather because there is no sacrifice appointed by the lord for it . god never designed that the blood of christ should be an expiatory sacrifice for that sin ; as the apostle plainly speaks , heb. . , , , . all other sins and blasphemies shall be forgiven unto men , saith christ , that is , they are capable of forgiveness upon sincere and actual repentance and faith ; yea , they have been actually pardoned unto many ; now the greater any mans sins hath been , the greater need he hath to hasten to christ for pardon : there are some of you greater sinners than others ; for though no sin be venial , light and trivial in it self ; yet compared one with another , there is a vast difference found betwixt them in the weight and aggravations of them . now i will labour to shew you by what rules men are to estimate the greatness and aggravation of sin ; and then to convince you that the greatest of sinners stand yet fair for mercy , as well as the lesser ; and sometimes much fairer : publicans and harlots go into the kingdom of god before you , saith christ , matth. . . now the rules to estimate the aggravations and greatness of sin by , are these , ( . ) there be sins of infirmity , committed out of weakness , and there are crying sins in the ears of the lord ; of the former sort , sins of infirmity , you read gal. . . where it is called an overtaking in a fault ; here 's no premeditation , nor deliberate consent , but a surprize ; these go not to the account of gross and heynous enormities , called in scripture crying sins , such as are the sin of oppression , hab. . , . the stones shall cry out of the wall , aud the beam out of the timber shall answer it . the meaning is , that the injustice and oppression which men have used in raising their own houses , shall cry in the ears of the lord for vengance . the stone in the wall shall say , i was digged out of the quarry , hewen , and layed here , by the unrewarded labours of the poor mason ; and the timber out of the beam shall say , i was hewn , squared and placed here , by the unrewarded hands of the poor carpenter . this is a crying sin ; so also is the sin of murder , when our hands have been defiled with innocent blood ; this makes a dismal cry in heaven , gen. . . the voice of thy brothers blood cryeth unto me from the ground . a sin that makes an horrid outcry in both worlds at once ; in heaven , and in the sinners conscience . such also is the sin of unnatural lusts ; the sin of sodom made a cry which came up to heaven , gen. . . because the cry of sodom and gomorrah is great , and their sin is very grievous . compare these sins with the sins of common infirmity , which come by way of involuntary surprize , and what vast odds will be found in the weight and aggravations of them ? ( ly , ) you find in scripture a great difference put betwixt sins committed against the clear shining light of knowledge in the sinners conscience , and sins of ignorance which are committed for want of knowledge : christ himself puts a great difference betwixt them , luke . , . and so doth the apostle , iames . . to him that knoweth to do good , and doth it not , to him it is sin . sin with a witness . ( ly , ) there are single acts of sin , and continued or repeated acts of sin . sins committed after conviction , promises , and resolutions . now there is not so much of guilt in a single act of sin , as there is in a repeated and continued course of sin , called deut. . . adding of drunkenness to thirst , and isa. . . adding sin to sin . for as it is in numbring , so it is in sinning ; if the first figure be one , the second is ten , the third an hundred , the fourth a thousand ; and every addition makes a greater multiplication . o what a dreadful reckoning will here be for the consciences of poor sinners ! ( ly , ) contrivers and studiers of sin are always in scripture placed in the first rank of sinners . the best servant god hath in the world may be surprized by the deceitfulness of sin , against the gracious bent and resolution of his soul ; but the contrivance and plotting of sin is quite another thing ; therefore it is said of the wicked , iob . . they conceive mischief , and bring forth vanity , and their belly prepareth deceit . that is , sin like the foetus in the womb , hath its time of conception , growth , and birth ; and all this by the deliberate consent of the naughty heart , and will , which fosters and cherishes it . ( ly , ) there are ring-leaders in sin , and single personal sins which spread no farther than our selves ; a ring-leader in sin is in scripture reckoned amongst the greatest of sinners ; so revel . . . thou hast them that held the doctrin of balaam , who taught balac to cast a stumbling block before the children of israel ; thus ieroboam the son of nebat made israel to sin . there is the same difference betwixt these and single personal sins , as there is betwixt a chain shot , and a single bullet : mind this , you that have induced others to sin by your counsel or example . ( ly , ) there are sins in which men glory and take pleasure , and sins for which men groan and mourn . now the more pleasure any man takes in sin , the greater doth the sin arise in its aggravation . we read of some , iob . . in whose mouths wickedness is sweet , and they hide it under their tongue : that is , they draw a great deal of contemplative delight before and after the commission of sin , as well as in the commission of it . 't is bad enough to sin and sigh , to sin and weep ; but to sin and boast , to sin and make a mock of sin , what a prodigious way of sinning is this ? o sinner , what an heart hast thou , that canst play and sport with that which grieves god , crucified christ , and with without deep and sound repentance will damn thine own soul ! ( ly , ) the more bonds of restraint any man breaks asunder to commit sin , the greater , and more aggravated always that sin is in the sight of god. there be some persons upon whom god hath laid more bonds of restraint to keep back their souls from iniquity , than he hath upon others . the more mercies he hath bestowed upon you , the more restraints from sin . so many mercies , so many tyes , ier. . , . especially spiritual mercies ; as light in your minds , pardons sealed to your consciences , love manifested to your souls . such also are your own vows , promises and resolutions ; ier. . . thou saidst , i will no more transgress . didst not thou promise me , saith god , more care and circumspection for time to come ? and such are all the examples and warnings god hath given us , by his judgments upon others , cor. . . these things put an accent upon sin , and make it out of measure sinful . and now my friends , what have have i been driving at all this while , in opening the greatness and aggravations of sin ? the design of all this is to shew you the indispensible need of repentance and faith to carry you to christ. but i am the person upon whom these crying aggravated sins are found . you tell me of going to christ ; alas , there is no hope of mercy for such a wretch as i am . there it sticks . poor sinners think 't is to no purpose , they had as good go on in sin , for they conclude there 's no hope for them . come sinners , give me leave to tell you , you have a text before you , that the clears the way of your duty and salvation at once . if any man , be he what he will , be his sins never so great , yet if he hear my voice , and open the door , i will come into him , saith christ. there is mercy in jesus christ for thee who art guilty of crying sins : for thee , that hast added sinned against light and knowledge ; for thee , that hast drunkenness to thirst : for thee , that hast contrived sin with deliberation : for thee , that hast induced others to sin by counsel or example : for thee , that hast taken pleasure in iniquity , and made a sport of sin : yea , and for thee also , that hast broken asunder the bonds of mercies , vows and warnings , provided thou wilt now hear the voice of christ , and thy will open to him with an hearty firm consent , isa. . . you are great and heinous sinners , but i shew this day a great and almighty saviour : one that is able to save to the utmost all that come unto god by him . hebr. . . there is a sacrifice laid out and appointed for these sins . o bless god for that . they are no where excepted from the possibility of forgiveness . nothing but the impenitency of thy heart , and obstinacy of thy will , can bar thee from a full and final pardon . jesus christ can save thee to the uttermost . say not within thy self , can the virtue of his blood extend it self to the remission of this or that sin ? he can save to the uttermost . look round about thee to the uttermost horizon of all thy guilt , and christ can save thee to the uttermost , that the eye of thy conscience can discern , yea and beyond it too ; but then thou must come unto him . you speak of the greatness of sin , and you have cause to have sad thoughts about it ; but in the mean time you consider not , that your unbelief , by which you stand off from christ your only remedy , is certainly the greatest of all the sins that ever you stood guilty of against the lord. this is the sin that binds the guilt of all your other sins upon you . let me therefore address my self , ( ) to you who cry out of the greatness of sin , and that discourages you from going to christ : ( ) to lesser sinners , who because they are clear of great enormities , see not their need of christ. . this exhortation speaketh to you whose consciences are ●eared with the horrid and hideous aggravations of your sins , by reason whereof your own misgiving hearts , assisted by the policy of satan , discourage you from all attempts to gain christ and pardon in the way of repentance and faith. let me at this time hint three or four considerations to you by way of encouragement . ( ) the sparing goodness of god till now , gives some encouragement that god may have a reserve of mercy for so great and vile a sinner as thou art . o what a mercy is it that thy life hath been spared hitherto ! many of thy companions in sin are beyond hope and mercy , whilst thou art left . i confess this is no sure sign of gods gracious intention to thee , unless the goodness and forbearance of god did lead thee to repentance ; then the gracious intention of god in prolonging thy life would evidently appear . but however , it is in it self a very great mercy , because without it no spiritual mercy could be expected . ( ly , ) 't is matter of encouragement and hope , that though your disease be dreadful , yet it is not desperate and incurable . the text takes it within the compass of mercy : o bless god for that , if any man , &c. ( ly , ) as great sinners as you have been have found mercy , tim. . . and god would have it to be recorded for your encouragement . if now the lord shall make thy heart to break , and thy will to bowe , whatever thy sins have been , they shall not bar thee from mercy and forgiveness . but if thou resolve to go on in sin , or sit down desponding or discouraged , and wilt not come in at the invitation and call of christ , then thy wound is incurable indeed ; and there is but one way with thee , thy mittimus is already made for hell ; and that scripture in cor. . . will tell thee whither thou art going . but god forbid that this should be the issue of christs gracious invitations to thee , and forbearance of thee . seeing mercy is tendred to any man that will accept it upon christ's terms , exclude not thy self when he hath not excluded thee . . i will close up this use of exhortation to another sort of persons who are not of the notorious , infamous rank of profane sinners , but their lives have been drawn more smoothly through a course of civility . these have as great need to be prest to repentance and faith as the most notorious sinners in the world . these are a generation that bless themselves in their own eyes , and thank god with the pharisee , luke . . that they are not as other men . they acknowledge conversion to be the duty of the profane ; that such sinners as i last dealt with , stand in apparent need of it : but as for themselves , they scarce know where to find matter for repentance , nor do they feel any need of christ. now i would lay three considerations before such persons , to convince them that their case is as sad and hazardous , yea , and in some respect more hazardous than the state of the most notorious sinners in the world ; and that a change must also pass upon them , or else it had been good for them they had never been born . i. consideration . let the civilized part of the world lay this thought close to their hearts , that though their sins be not so gross and horrid to appearance as other mens are , yet continued in , they will prove as mortal and destructive , as those greater abominations of other men . no sin absolutely considered is small . every sin is mortal and damning without christ ; rom. . ult . the wages of sin is death . 't is no great odds , if a man be killed , whether it were by a broad sword , or by a small penknife . the least sin violates the whole law , iames . . he that offendeth in one point is guilty of all . the least transgression of the law , pulls down the guilt and curse of the whole law upon the sinners head . and this is your misery that are out of christ , and stand under the rigorous terms of the first covenant . moreover , the law of god is violated grosly , and externally , or spiritually , and more internally . thus every unchast thought is adultery : and the very inward burnings of malice and anger in the heart is murther . now if the lord shall bring the spiritual sense of the law home to your consciences , as he did to paul's , rom. . . you will certainly give up that plea , that you have not so much need of conversion as other sinners have . there are sins of greater infamy , and sins of deeper guilt . there may be more guilt in those sins that are stifled in thy heart , and never defamed thee , than there may be in some sins that make a louder noise in the world . ii. consideration . you are guilty of one sin ( how civil and blameless soever your lives are ) which is certainly more great and heinous than any outward act of sin can ordinarily be , and that is , your trusting to your own righteousness , as the pharisees did , luke . . he spake this parable unto certain which trusted in themselves that they were righteous , and despised others . here 's an idol of jealousie set up in the room of christ : 't is true , this sin makes not so loud a noise in the world , raises not such a dust , as the sins of prophane ones do . but certainly it is as abominable in the eyes of god , as the sins that stink so much in the nostrils of nature . civilized persons thus trusting to their own civility , and neglecting jesus christ , will be one day put into the van of that wretched crue that are going to hell ; a portion with unbelievers , as the scripture speaks . iii. consideration . lastly , it hath been always found a more rare and difficult thing , to convince and bring home to christ the civilized part of the world , than it is to convince and work upon the prophane part of it , matth. . . publicans and harlots go into the kingdom of god before you . publicans were reckoned the vilest sort of men , and harlots the worst sort of women ; yet either of these were easier to be brought to christ , than self-righteous pharisees . well then , away with your vain and idle pretensions , that your case is safer and better than others . by what hath been said , it evidently appears that you stand in as much need of christ as the most infamous sinners in the world do . iii. vse . this point winds up in encouragement to every willing and obedient soul whom the lord shall perswade to comply with the call of the gospel , whatever his former rebellions have been . there are some whose hearts the lord hath touched with a deep sense of their sin and misery , and of the all-sufficient remedy that is in christ ; but the sense of former rebellions appals and daunts them , they cannot hope for acceptance with him . here 's good news for such souls ; christ is at the door , and former rebellions are no barr to him , provided there be now a hearty compliance with his voice , i will come in to him . a glorious promise , comprising five inestimable benefits or mercies in it . ( . ) this is the most glorious work of god that ever was wrought , or can be wrought in this world , upon the heart of a poor sinner , to open it by repentance and faith , and put christ into the full possession of it . the power of all the angels in heaven , ministers on earth , duties and ordinances cannot effect this ; this is the peculiar work of god , . cor. . . but of him are ye in christ iesus . look , as it was the marvellous work of god to unite our nature unto christ by an hypostatical union ; so it is no less a marvellous work of god to unite our persons to christ by a mystical union , to prepare the soul as an habitation for christ , and give him the possession of it . ( . ) this coming of christ into the soul is the very foundation of all our hopes for glory ; till this be done , we are without hope . but in the same hour christ comes in to the soul , a solid foundation of the hopes of glory is laid in that soul , col. . . which is christ in you the hope of glory . i know the unregenerate world is full of hope , but their hopes are built upon that sand. union with christ is the steady foundation on which the hopes of heaven are laid . ( . ) i will come in to him , that is , to dwell in his soul for ever , never to leave him more : therefore ( eph. . . ) he is said to dwell in our hearts by faith ; not sojourn for a night , but abide there for ever : nothing can seperate christ and that soul , rom. . . thy soul shall never be an habitation for satan any more . when christ comes in , he saith , as of the temple , here will i dwell for ever . ( . ) this coming in of christ intitles the soul to all spiritual priviledges ; iohn . . he that hath the son hath life : and cor. . ult . all is yours , for ye are christs . ( . ) this is the highest honour that ever god put upon a creature . i will come in to him . o how should the soul feel it self advanced by such an honour as this ! what , to be the living temple of jesus christ ! for christ to dwell and walk in thy soul ! as it is cor. . . i tell you this is an honour beyond and above the honour done to angels . and how near art thou to all these blessed priviledges in the day that thy heart is wounded for sin , thy thoughts become solicitous about union with christ , and thy will begins to bowe , and yield , after a serious debate of the terms of the gospel in thy most solemn thoughts ! now is the door half-open , and christ ready to make his first entrance into thy soul. god forbid any thing should now hinder the compleating of so great a work. sermon viii . revel . . . behold , i stand at the door and knock , if any man [ hear my voice ] and open the door , i will come into him , and will sup with him , and he with me . in the former sermon christs free and general invitation to sinners hath been considered ; in the next place , we are to take into consideration the principal means or instrument by which the heart of a sinner is opened to receive christ ; and that is not by the native power of his own will , nor by the alone efficacy of the gospel preached , but by the voice of iesus christ , which opens the will , and makes the perswasions of the gospel effectual . if any man hear my voice . hearing is either external , or internal ; for the soul hath its ears , as well as the body . he that hath an ear let him hear , what the spirit saith unto the churches , rev. . . ( i. e. ) he that hath a spiritual ear , to perceive and judge the voice of the spirit by ; and it is a sore judgment when god denies such an ear to the soul , isa. . . go tell this people , hear ye indeed , but understand not . spiritual hearing is the work of the inner man. and though we have many auditors , yet in this sense no more hearers than believers ; words of sense do in scripture connote affections . this hearing of christs voice implies not only the receiving of the sound of the gospel into the external organ ; but it notes the work of the understanding , which by the ear trieth words , as the mouth tasteth meat , iob . . and the work of the affections ; which receive the truth in love , thes. . . it also implies the obedience of the soul to what we hear . we cannot be said in this sense to hear , what we obey not . our minds may be delighted with the pleasant air and melody of the gospel , and yet it is all one as if we heard it not , when obedience doth not follow hearing , ezek. . . thou art unto them a very lovely son , &c. for they hear thy words , but they do them not ; but in this place it especially signifies the vital sound of christs efficacious internal voice , which is the principle of spiritual life to the souls of dead sinners ; according to that expression of christ , iohn . . verily , verily , i say unto you the hour is coming , and now is ; when the dead shall hear the voice of the son of god , and they that hear shall live . from hence the eighth observation will be this , viii . doct. that no mans will savingly and effectually opens to receive christ , till the spiritual quickning voice of christ be first heard by the soul. now touching this almighty spiritual voice of christ , by which the hearts of sinners are effectually opened ; six things must be opened in order . . the divers sorts and kinds of christs voice . . the general nature of this internal voice . . the innate characters and special properties of it . . the objects to whom it is directed . . the motives inducing christ to speak to one , and not to another . . the special effects wrought and sealed by it upon every soul that hears it . first , we will speak of the divers sorts and kinds of christs voices . i am here only concerned about two , viz. . his external . . his internal voice . . there is an external voice of christ , which we may call his ministerial voice in the preaching of the gospel ; the scriptures are his word , and ministers his mouth , ier. . . he that heareth them , heareth christ. ly , there is also an internal energetical voice of christ , consisting not in sound , but power : and betwixt these two , there are two remarkable differences . ( . ) the external or ministerial voice of christ , is but the organ or instrument of conveying his internal and efficacious voice to the soul ; in the former he speaks to the ear , and in , or by that ●ound conveys his spiritual voice to the heart . ( ly , ) the external voice is evermore ineffectual and successless , when it is not animated by this internal spiritual voice ; it was marvellous to see the walls of iericho falling to the ground at the sound of rams-horns ; there was certainly more than the force of an external blast , to produce such an effect ; but more marvellous it is , to see at the sound of the gospel , not only the weapons of iniquity falling out of sinners hands , but the very enmity it self out of their hearts . here you see is a voice in a voice , an internal efficacy in the external sound ; without which the gospel makes no saving impression . secondly , this spiritual voice of christ must be considered in its general nature , which implies two things in it , . almighty efficacy , . great facilty . i. almighty efficacy , to quicken and open the heart with a word . o what manner of voice is this , which carries such a vital power along with it ! in all the mighty works of christ , his power was still put forth in some voice , as at the resurrection of lazarus , john . . he cryed with a loud voice , lazarus come forth ; and he that was dead came forth . so in the curing of the deaf man , mark . . he saith unto him ephphathai , and straight way his ears were opened . thus in the exerting of his almighty glorious power in quickning , a soul spiritually dead , and opening the heart that was lockt up by ignorance and unbelief ; an internal almighty efficacy passeth from christ , along with the voice of the gospel , to effect this glorious work upon the soul ; an emblem where of we have in ezek. . , . then said he unto me , prophesie unto the wind , prophesie , son of man to the wind , saith the lord god ; come from the four winds , o breath , and breath upon these slain , that they may live . so i prophesied as he commanded me , and the breath came into them , and they lived and stood up upon their feet , an exceeding great army . the animating vital breath which quickned the dead , came in or with the four winds of heaven ; as this almighty power of christ doth with the sound of the gospel ; and before it the heart opens , the will bows , psal. . . man can no longer oppose the power of god ; man and man stand upon equal ground ; the power of man can repel the power of a fellow creature ; but when the power of christ comes along with the voice of man , there is no more power to resist . * this voice of christ then , of which the text speaks , is an almighty impression made upon the soul of a sinner from heaven ; which is to that soul in stead of a voice ; and as fully expressive of gods mind concerning it , as any articulate voice in the world can be . it is a beam of light shining immediately from the spirit , into the soul of a sinner ; as plainly and evidently discovering both its danger and duty , as if a voice from heaven had declared them ▪ thus it is said , isa. . . the lord spake to isaiah with a strong hand , that is , by a mighty impression upon the prophets spirit , which was as a voice to him ; thus here , the lord not only directs a suitable word to a sinners condition ; but also impresses it with such a strong hand upon his heart , as leaves no doubt behind it , but that it was the lord himself that spake to his soul ; this is christs way of speaking by his spirit , to the inner spiritual ear of the soul ; not by oraculous voices , which i take to be but the suppositions of an overtroubled fancy ; but by an efficacious impression upon the heart . as to oraculous voices , we may sooner meet satanical delusions , than divine illuminations in that way . the learned gerson speaks of a good man who being in prayer seemed to hear such a voice as this ; i am come in person to visit thee , for thou art worthy ; but he justly suspecting a delusion of satan , shut his eyes and said , nolo hic videre christum , &c. i will not see christ here , it shall suffice me to see him in glory . i am sure christs voice in the written word is more sure than a voice from heaven , pet. l. . . this inward spiritual impression is christs effectual call from heaven ; and it is a voice sine strepitu syllabarum , without sound or syllable . ii. as this voice of christ implies almighty efficacy , so it implies in like manner the facility of conversion unto christ ; he can do it easily with a word of his mouth ; as in the bodily cures performed by him in the days of his flesh , how suddainly and easily did christ effect them ? speak the word only , said the centurion , and my servant shall be healed . thus let the spirit but speak internally to the deadest soul and it lives . elijah did but cast his mantle upon elisha , as he was plowing in the field , and he presently entreats the prophet to give him leave to go home and bid his friends farewel , and he would follow him ; thus it is here , let a beam of saving light shine from the spirit into a mans heart , let an effectual impression be made upon his soul , and he is presently made willing to quit and give up his dearest lusts and interests , and to imbrace christ upon the severest terms of the gospel . conversion is too difficult a work for angels or men to effect in their own strength ; but christ can do it with a word . and thus much of the general nature of christs spiritual internal voice ; but all this gives us but a remote imperfect knowledge of it : therefore thirdly , i shall endeavour to open the innate characters and special properties of this internal spiritual voice of christ , which must be heard , or there can be no opening the door of the heart to receive him . i. character . and the first character is this , it is a secret and a still voice ; whereby somewhat is as it were whispered into the ear of the soul , making a particular application of what is spoken externally to the ear , much like that of nathan to david , thou art the man. this still voice sounds throughout the whole soul , yet none hear it but the soul concerned in it ; it is said , sam. . . the lord told samuel in his ear , the night before , &c. that is , he whispered the secret into the prophets mind ; so the spirit of christ whispers a word into the ear of a sinner which makes his heart to tremble ; after this manner , this is thy very state and condition ; this is thy sin , which is now opened by the gospel in thine ears . this is a voice without sound or noise to any others , but very intelligible to the soul unto whom it is ●poken . you read in kings . , . when elijah stood upon the mount before the lord , there came a great and strong wind which rent the mountains , and brake in pieces the rocks before the lord , but the lord was not in the wind ; and after the wind an earthquake , but the lord was not in the earthquake ; and after the earthquake a fire , but the lord was not in the fire ; and after the fire a still small voice ; and it was so , when elijah heard it , that he wrapped his face in his mantle , &c. so it is here . dreadful things are thundred against men by the voice of the law , the terrours of the lord are made known , hell and damnation are set before the eyes of sinners ; but until the lord come in the still voice of his spirit , and apply those things to the conscience , the sinner never covers his face with shame and confusion , nor goes aside to mourn and lament his misery . this voice of god sounds to the very centre of the soul. as for the outward voice of the gospel alone , it signifies little , in hearing men hear not , matth. . . they have the voice of man , but not the voice of god : they hear the sound , but feel not the power of the word . what is spoken externally , dyes in the ear that hears it : but this still voice of the spirit by secret passages makes its way to the heart , and none knows what god speaks but the soul to whom he speaks . that is the first character . ii. character . the internal spiritnal voice of christ is a personal and particular voice , speaking distinctly , and particularly to the case and state of the soul , as if it were by name . ministers do and must speak in general ; they draw the bow of the gospel at an adventure , not knowing to whom god will direct the arrow ; but the spirit guides it to the mark. he applies general truths unto particular persons , so as the soul to whom he directs it , is fully convinced and satisfied the lord intends and means it , in such a convictive and threatning expression . o , saith the soul , hath the lord singled me out in special ? this is my very state and case . you read iohn . . that christ calleth his sheep by name . how doth he call them by name ? but by speaking directly and particularly to their condition and case , as if he called them by their particular names . he doth not now in an extraordinary way , as of old , call samuel , samuel ; or saul , saul ; but he sends a beam of convincing light into the conscience , plainly discovering this or that to be our sin , danger , or duty ; and so as to the effect , it is all one as if god named him : and truly , till it comes to this , the word hath no saving operation upon the soul. a man may hear ten thousand general truths , assent to them , and never be the better for them . how still and quiet was david's conscience , till nathan struck the nail upon the head , by an home personal application , and then his conscience startled ? thus god singles out one man or woman from among a thousand in the congregation , speaks to the heart , rips up the secure conscience ; the rest hear the same words , but feel not the same efficacy . and truly , 't is a choice mercy when god shall please thus to single out one person from among many after this manner to speak to his heart . as christ said in luke . , . many widows were in israel in the days of elias , &c. but to none of them was elias sent save unto sarepta a city of sydon , unto a woman that was a widow ; so here , multitudes sate with you under the same prayer or sermon , but unto none of them at that time was the spirit sent , to make a particular convictive application thereof , but unto thee . in this the peculiar goodness of god shines out , and should for ever be admired in the eyes of that soul. iii. character . thirdly , this spiritual internal voice of christ is distinguishable by the soul that hears it from all other voices , iohn . . the sheep know his voice . as in the style of the scriptures , there is a weight and majesty which distinguishes it from all human composures ; so in this voice of christ , there is a majesty , a peculiar efficacy , a divine and awful authority , by which the soul distinguishes it from all human voices . it was said of christ in the days of his flesh , iohn . . never man spake like this man. the same may we say of his spiritual voice , the soul never heard such a voice before ; it seals the truth upon the heart so firmly , that no objections are left against it . it was not so when we heard the voice of man. and there are two things in this inward voice of christ , which apparently difference it from all human voices . ( . ) a marvellous light comes into the soul with it , which discovers all the secrets of the heart . god shines into the heart the same time he speaks unto it , cor. . . and now the secrets of the heart are manifest , and god is acknowledged to be in that word of truth , cor. . . ( ly , ) a marvellous power accompanieth this voice , to make a deep and firm impression of what is spoken upon the soul : and this power is an innate character of the voice of god , whereby the soul receives it as his , with much assurance , as the apostle speaks , thess. . . our gospel came not to you in word only , but also in power , and in the holy ghost ; and in much assurance . they could not be more certain of any thing in the world , than they were of this , that it was the lord that spake to them in that word . 't is true , at the first instant the soul may be amazed , and at a loss , as peter when he was delivered out of prison , acts ▪ . thought at first he had seen a vision ; but when he was come to himself , now , said he , i know of a surety that the lord hath sent his angel , &c. thus it is with the soul , it is amazed , and doubts what manner of call or power this is ; sure it is , it never heard such a voice , nor ever felt any thing like this before : but the matter is quickly cleared up when the soul hath reflected duly upon it , and finds ( as it quickly doth ) such a wonderful change of the frame and temper of the heart following upon it . i now speak not of those into whom grace is distilled in the way of godly education in their tender years , but of adult persons , and especially such as have been grosser sinners . iv. character . this spiritual internal voice of christ is a surprizing voice , altogether unexpected by the soul that hears it ; i am found of them that sought me not , isai. . . little do we foresee the designs god hath upon us in bringing us to such a place , and under such a sermon , at such , or such a time ; even as little as saul thought of a kingdom when he was seeking his fathers asses . 't is much with us as it was with the apostles when christ called them ; little did matthew think when he sate at the receipt of customs , or saul think when posting unto damascus upon the devils errand , that christ and salvation had then been so near them . some have come to scoff and deride the messengers and truths of god ; others to gratifie their curiosity , and many in a customary course , not knowing where else with peace to themselves , or reputation with others , to spend that hour : but god's thoughts were not theirs ; the time of mercy was now come , and whatever sinful or low ends brought them thither , the lord's design was then and there to manifest himself to them . it is with such souls , in some respect , as it was with the spouse , cant. . . to whose expression i may here allude , or ever i was aware my soul made me as the chariots of aminadab . i went to the congregation for company , i was fitting under the word with a careless wandring heart , as at other times ; when lo , above all the thoughts of my heart , an arrow of conviction was suddenly shot into my conscience , which so startled , wounded , and disquieted it , as it is now beyond the power of any but christ himself to settle and satisfie it . v. character . fifthly , this spiritual internal voice of christ is energetical , great and mighty in power , piercing the heart , cleaving as it were the very reins ; full of efficacy to the soul that hears it . the power of god comes along with this voice of god. you read hebr. . . the word of god is quick and powerful , and sharper than any two-edged sword ; piercing even to the dividing asunder of the soul and spirit , of the ioynts and marrow . now this efficacy is not inherent in the word it self , it works not thus as a natural agent , then all would feel this power that come within the sound of it . no , this comes from the spirit of christ , speaking in it to the sinners conscience ; when it is the administration of the spirit , then it becomes thus efficacious . you read in psalm . from v. . to . of the wonderful efficacy of god's providential voice ; the voice of the lord is powerful ; the voice of the lord is full of majesty ; it breaks the cedars , divides the flames of fire , shakes the wilderness , maketh the hynds to calve . this the providential voice of god in the winds , thunders , and lightnings can do ; but alas , what 's this to the efficacy of his spiritual voice ? what is the breaking of the cedars of lebanon to the breaking of the heart of a sinner ? what is the shaking of the trees in the wilderness , to the fears of wrath to come , which shake the souls of convinced sinners , and make their very hearts to tremble ? acts . . what is the dividing of the flames of fire , to the dividing of a soul from its beloved lusts ? the weapons of our warfare ( saith the apostle ) are mighty through god , to the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it self against the knowledge of god , and bringing into captivity every thought to the obedience of christ , cor. . , . here be the glorious effects of this voice , which plainly discover from whom it comes . the voice of god is no less to be admired in its magni●icent effects , in the new creation , than in the first creation , with which the apostles compares it cor. . . god that commanded the light to shine out of darkness , hath shined into our hearts . it was marvellous to see , at the word of christ , lazarus , that was dead in his grave , to come forth bound in his grave-cloths ; and no less to see a soul dead in sin , bound in the bonds of corruption , at a word of christ to arise , and come forth with spiritual life , iohn . . the dead shall hear the voice of the son of god , and they that hear it shall live . vi. character . this spiritual voice of christ is so convictive to the conscience of a sinner , that it puts a final end to all shifts and evasions . whilst man only spake , the soul had a thousand shifts to evade and put off what was spoken ; but now all disputes and debates are at an end . no more subterfuges and cunning evasions now . the spirit , when he cometh , he shall convince the world of sin , john . . the word signifies to convince by demonstration ; and that is , to shew a thing to be impossible to be otherwise than we represent it to be . formerly when the terrours of god were threatned against sin , the shuffling heart was wont to say , this concerns me no more than others ; if it go ill with me , it will go ill with thousands as well as me . 't is true , this is my evil , and who is without them ? i have some evils in me , but yet i have some good too . but no sooner doth the spirit speak conviction to the conscience , but all these pleas are out of doors . it may be the state of the sinner's soul was doubtful to him before , but it is not so now . it had some fears of hell , but ballanced with some vain hopes of heaven . but now the debate is ended , the great question determined , whatever i am , or have , whatever duties i have done , and whatsoever sins i have avoided , i see i am not regenerated , i am in my natural christless state , and except i be changed i must be damned . this was the effect of christs convictive voice unto paul , rom. . . i was alive without the law once , but when the commandment came , sin revived and i died . he had read the law many a time , and had the litteral knowledge of it ; but under these things his vain hopes lived and flourish'd , until the spiritual sense of the law came home to his heart by the teaching and voice of the spirit , and then his vain hopes gave up the ghost , and his sin and guilt stared in the face of his conscience . vii . character . the voice of christ whereof we now speak is generally and ordinarily conveyed to the souls of men through the word preached , which is the chosen organ or instrument of its conveyance . we cannot absolutely and universally affirm that christ always speaks to men this way , but certainly this is his standing and ordinary course , thess. . . our gospel came not to you in word only , but in power , and in the holy ghost . our gospel , because preached and ministred by us ; but had that been all , it had come to you in word only , as it doth to many thousand others in the world , who hear and feel nothing in it more than what is human ; but unto you it came in power , and in the holy ghost ; that is , our words were the vehicle or organ through which the vital power of the spirit was conveyed into your souls . providences have their voices , as well as the word ; and sometimes the voice of christ hath accompanied the voice of providence , to the conversion of mens souls ; but this is more rare and unusual : the established and ordinary way of christ's speaking to the hearts of sinners is by the word , and especially the word preached , which upon that very account and consideration , as it is the organ of conveying the voice and power of christ to the soul , is therefore called the power of god to salvation , rom. . . this instrument the lord generally 〈◊〉 and honours for the conveyance of spi●itual life into the souls of men , though it be despised and contemned in the world . the preaching of the cross is to them that perish foolishness , but unto us which are saved it is the power of god , cor. . . i. e. the chosen instrument by which the saving power of god communicates it self to the souls of men : and although god may exert his saving power through providences , yet we seldom or never find he doth so where the word may be had , but is despised and neglected . and truly herein god consults our peace and satisfaction ; for suppose he should make use of another medium , as a voice from heaven , &c. and after calling , ( which is an usual case ) the called soul should question all , and say , how do i know b●t all this may be a delusion ? may not satan impose upon poor mortals ; and this voice from heaven be a counterfeit voice ? my eternal estate depends upon it , and i had need to be sure it was the very voice of god himself . in such a case as this it would be hard to give such clear distinguishing characters as might be to the satisfaction of the soul , and clearly difference the one from the other . but now when god makes the word his instrument in this matter , it yield abundantly more satisfaction , we have a more sure word of prophesie , surer than a voice from heaven , p●t . . . and though paul was converted by a voice from heaven , yet the lord sends him to a●anias to preach the gospel to him , acts . . the lord will honour his word . providences may make way , and prepare the heart , but the word is the instrument by which the lord puts forth his power ordinarily to salvation . viii . character . the voice of christ leaves abiding effects and lasting impressions upon the soul that hears it . the words of men are scattered into the wind , but the effects of christ's voice are durable and lasting things ; psal. . . i will never forget thy word , for by it thou hast quickned me . how many hundred sermons have we heard , and all those excellent truths vanished away as a dream ? oh , but if ever thou heardest christ speaking to thy heart in any sermon , or prayer ; to be sure that will stick by thee for ever : his words are sealed upon the soul for ever , they are written in the heart , ier. . . what iob wished concerning his words , that is really perform'd in the words of christ , they are written as in the rock for ever . we have slippery memories , but the weakest memory will and must retain the words of christ , spoken to the heart by his spirit , for they are sealed upon it . iob . . he sealeth their instructions , and this secures them . thus you have the innate characters of christ's voice . fourthly , i shall next speak unto the personal objects unto whom christ ordinarily directs this his internal , efficacious , and saving voice or call. and although it be true that the spirit of christ is a free agent , acting with the greatest liberty , and calleth whom he will , according to that , iohn . . the wind bloweth where it listeth . and it is true de facto , that christ hath made some of all sorts and ranks of men to hear his voice ; yet if we consider the way he commonly takes , we shall find that it is very rare and seldom that christ directs this saving voice or call of his to the great and wise of this world , cor. . . you see your calling , brethren , how that not many wise men after the flesh , not many mighty , not many noble are called . he saith not any , but not many . some christ doth call , lest ( as one notes ) the world should think that christians were deceived through their simplicity and weakness . one rich ioseph of arimathea ; one honourable ni●odemus , but not many . men of the greatest fame and renown in the world have been the greatest and fiercest enemies against christ. gallen the chief physician , porphyry the chief aristotelian , plotinus the chief platonist , lybanus and lucian the chief orators , were all the professed enemies of christ. two things make a man great in the eye of the world ; the external endowments of providence , heaping up riches and honours upon the outward man ; and internal gifts and endowments of the mind , adorning the inward man , as strong reason , sharpness of wit , &c. when both these meet ( as many times they do ) in one and the same person , they make him great in the eye of the world , and usually in his own eyes too ; yea , too great to stoop to the simplicity of the gospel , and the humbling self-denying terms thereof . these the lord usually passes by , and directs his voice to the poor ; the poor receive the gospel : god hath chosen the poor of this world , rich in faith , and heirs of the kingdom , james . . and this choice of god christ blesseth him for , matth. . . i thank thee , o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes ; even so father , for so it seemeth good in thy sight . and indeed the wisdom of god deserves our admiration in this dispensation . for ( . ) hereby the freeness of his grace is vindicated . none can now pretend that any earthly excellency commends any man to god , or that the favour of heaven is engaged by the same motives that the respects of this world are : for now you see the truth of that scripture , iob . . before your eyes , he accepteth not the persons of princes , nor regardeth the rich more than the poor , for they are all the work of his hands . earthly riches and honours , as empty things as they are , yet are too much idoliz'd by men : what would they be , could they procure our favour and acceptance with the lord ? ( ly , ) by such a choice as this the lord plainly shews us , that religion needs not worldly props to support it . as at first it was spread by the power of god in the world by poor contemptible men , so it is still upheld without human policy or riches . the church is called the congregation of the poor , psal. . . the lord will have us know that he is able to maintain and carry on his counsels in the world without the wealth of rich men , the authority of great men , or the policies of wise men ; he needs them not . ( ly , ) by this choice he pours contempt upon those things which are most admired among men : so he tells us , cor. . . god hath chosen the foolish things of the world to confound the wise , and the weak things of the world to confound the things that are mighty . and certainly , shame and confusion of face will cover the great ones of this world , in the world to come : when they shall see those poor christians , whom they contemned and scorned upon earth , as not worthy to come into their presence , to be so infinitely preferred before them in the favour of god. in a word , this efficacious spiritual voice of christ is directed but to a few , even of the many that sit within the sound and call of the gospel , matth. . . many are called , but few are chosen . christ's flock is a little flock . there be many birds of prey , to one bird of paradice : many common pebles , to one saphir or diamond . 't is not for us to dispute the reason , but to adore the soveraignty of god in this matter . and of those few whom he calleth , the greatest part are of the lower rank and order of men . the glitter and dazel of this world blinds the eyes of the greatest . extremity of pinching wants , diverts the mind of the very lowest ; but betwixt these two extreams there is a third sort of persons whom the lord most usually calls . fifthly , if it be queried why the voice and call of christ should be directed to this person rather than to that ? certainly it is not from any dignity or excellency outward , or inward , that christ sees in one above another ; for all are shut up under the same common sin and misery of the fall ; and therefore the apostle told the ephesians , who had heard and answered the voice of christ ; that they were by nature children of wrath even as others , eph. . . if it were not so , man would have something to glory in before god ; but christ resolves this whole dispensation into its proper cause , the good pleasure of the divine will , matth. . . even so father , for so it seemed good in thy sight . this good pleasure of the will of god sometimes orders those to hear the voice of his son , that seem to stand at a far greater distance and improbability to hear it than others do . 't is said of the ephesians , that they were a far off , eph. . . yet they heard the voice of christ ; when that discreet scribe , mark . . who was not far from the kingdom of god , and agrippa , acts . . who almost or within a very little was perswaded to be a christian , never heard it ; therefore it is said , matth. . , . many shall come from the east and west , and shall sit down with abraham , and isaac , and jacob , in the kingdom of heaven ; but the children of the kingdom shall be cast out into outer darkness . o marvelous dispensation ! many a poor soul under the greatest disadvantages , a poor servant that hath but little time and multitudes of encumbrances , yet such a one is often called effectually by this voice of christ ; when those that enjoy multitudes of opportunities and have abundance of time lying upon their hands , which they know not what to do with ; who have the choicest books at command , yet hear nothing ; feel nothing amidst all these advantages to any purpose ; all this is wholly to be resolved into the good pleasure of the will of god. sixthly , in the next place , let us view the effects of this voice of christ upon the souls of men , and we shall find divers remarkable effects wrought upon the heart by it . i. effect . and the first effect of the voice of christ , is conviction upon the conscience ; conviction both of sin and misery , iohn . . the spirit when he cometh , shall convince the world of sin . this is a voice of terror , it strikes dead the vain hopes of a sinner , rom. . . now the soul that was before secure and quiet , becomes the seat of trouble and anxiety . 't is true , there was a general conviction of sin before , they knew that all are sinners ; that they denied not ; but alas , this general conviction is quite another thing to what the soul feels now ; now it can shift and wave the matter no longer . this voice of christ shews them their iniquities , and how they have exceeded , as the expression is , iob . , . exceeded in number , and exceeded in heinousness of aggravation : a general conviction of sin , affects a man no more than the sight of a painted lion upon a sign-post ; but when a particular conviction is set on upon the conscience by this special inward voice of christ ; sm is now like a living lion meeting a man in the way , and roaring dreadfully upon him . this is the first effect of christs voice , and is introductive unto the ii. effect . which is , humiliation , and contrition of heart for sin ; those threats of scripture against sin and sinners , which were wont to be sleighted , are now trembled at ; those iews , acts . . to whose hearts christ spake in peters sermon , as soon as ever they heard his voice , sounding conviction in their consciences , they were presently pricked at the heart ; no sword , or poyniard can make such a wound , and put a poor creature into such pain as a sight of sin will do ; therefore zach. . . they are said to mourn for christ as for an only son. now this is the glorious prerogative of jesus christ , to be able to reach and wound the heart with a word : the voice of man cannot do it ; but the spirit of a man lies naked and open both to be wounded and healed by a word from the mouth of christ. no sooner hath a poor sinner heard the awful voice of conviction spoken to his conscience by the lord jesus , but he feels himself sick at heart ; home he goes from that sermon , by which christ spake effectual conviction to him , crying , o sick , sick ; my soul is distressed , because of sin . there is indeed a great difference in the depth and degrees of this contrition and humiliation ; it soaks deeper into some hearts than others , and holds them longer under it ; but certain it is , whoever hath heard the convincing voice of christ ; he feels so much sorrow for sin as for ever separates him from the love of it . iii. effect . thirdly , this voice of christ rouzes and awakens the careless and sluggish mind , to the greatest solicitude and thoughtfulness after deliverance , and escape from the danger that hangs over it , acts . . trembling and astonished , he cried out , sirs , what must i do to be saved ? all the powers of the soul run into solicitude and care about deliverance . you shall generally observe in convinced and humbled sinners , three evident signs of extraordinary solicitude about salvation . ( . ) there is a strong intention of their minds and thoughts , they stand night and day like a bow at the full bent ; their thoughts are still poring upon this matter ; their sleep departs , for their sin and danger is ever before them . ( ly , ) it appears by their searching inquisitiveness about the way of escape ; the question they still carry with them from company to company , where they meet with any whom they judge able to resolve or direct them , is this ; what course shall i take ? what shall i do ? is there any hope for such a one as i ? did you ever know a soul in my condition ? ( ly , ) it appears by the little notice they take at this time of their outward troubles and afflictions ; which it may be are strong and sharp enough to overwhelm them at another time ; but now they take little notice of them . sin lies so heavy , that it makes heavy afflictions lye light . iv. effect . a fourth effect of the voice of christ , is encouragement and hope , puting the soul upon the use of means in order to the attainment of christ and salvation ; for it is an inviting as well as a convicting voice ; and this is a remarkable difference betwixt the voice of christ and the voice of satan ; with respect to sin . satan labours to cut off all hope , and strike the soul dead under despair of mercy ; as well knowing that if he can cut off hope , all emotions and endeavours of the soul after christ are effectually stopt , and at a dead stand ; but how much convincing terrors soever there are in the voice of christ , there is always something left behind it upon the heart to breed and support hope . and truly the soul amidst these sad circumstances hath great need of some encouragement ; accordingly , the lord usually after sharp convictions , sets on upon the soul such a word as that , iohn . . him that cometh to me i will in no wise cast out ; for i came down from heaven not to do mine own will , but the will of him that sent me . wherein christ offers the most rational satisfaction , and greatest encouragement imaginable ; that a poor convinced sinner , if he be made willing , shall certainly find an hearty welcom and acceptation with christ. for mark how he argues it on purpose for the satisfaction of such souls ; i came not down from heaven to do mine own will , but the will of him that sent me . the force of the encouragement lyes here , i and my father are one ; one in will , and one in design ; our wills never did , nor possibly can jar and clash one with another ; that would be utterly repugnant to the perfect unity that is betwixt us . now , saith he , i came down from heaven not only to do my own will ( which must necessarily be supposed to be intently set , and strongly enclined to receive and save all convinced and willing sinners , this being the very end of my incarnation and death ) but also to do the will of my father ; who hath sent me to bind up the broken hearted , and anointed me to preach good tydings to the meek , isa. . . and therefore no such soul can rationally doubt of a welcom reception with me . and because the fears and jealousies of a convinced conscience are great and many , and the devil sets in with them to aggravate them beyond the hopes of mercy ; therefore it is usual with the lord , at such a time as this , to direct the convinced and trembling sinner to such a scripture as that , heb. . . wherefore he is able also to save them to the uttermost that come unto god by him , &c. making the fulness of christs saving power to shine with a chearful beam into the dark and distressed soul of a sinnner , from such a word as that . v. effect . a fifth effect or consequent of christs powerful voice , is an attractive efficacy , or sweet allicion of the soul to christ , by that power and efficacy which it communicates to the soul , iohn . , . no man can come to me except the father , which hath sent me , draw him . every man therefore that hath heard and learned of the father cometh unto me . mark it , this voice speedily puts the soul into motion after christ ; coming follows hearing : when once the soul hath heard the voice of god , away it comes from all the engagements in the world ; all bonds and ties betwixt the soul and sin break asunder and give way ; nothing can hold it from christ. there is a strange restlesness in the spirit of man , nothing but christ can centre and quiet it . vi. effect . and then lastly , the last effect of christs voice or call is sweet rest and consolation to the inner man. when once the soul is come home to christ by the efficacy of this heavenly call or voice , it enters into peace , heb. . . we which have believed do enter into rest ; not only shall , but do enter into rest . as the first effect of christs voice was terror and great trouble to the soul , so the last effect is peace ; it puts the soul into the most excellent position in the world , for comfort and joy ; it never stood upon such ground before ; for this vocation , stands betwixt predestination , and glorification , rom. . . moreover , whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . see here into what a blessed mount of vision the voice of christ calleth the souls of sinners ? where let the soul look backward , or forward , from eternity to eternity , there is nothing but a vision of peace before its eyes . this call of god points it backward to gods eternal choice , which by this very call it is now manifest he made of that soul before the world was ; and it also points forward , to that eternal glory unto which god is leading it . these are the effects of this almighty voice of christ , and these the special instructions sealed by it upon the hearts of men. but now , this voice of christ is not heard at all times , but in some special season or hour , as christ calls it , iohn . . the hour cometh when the dead shall hear the voice of the son of god. and elsewhere , by the apostle , it is called , the accepted time , the day of salvation , cor. . . and the conjunction of the spirit of christ with the word , ordinances , or providences of god ; but especially the word , makes this blessed hour . the word alone , though never so excellently preacht , conduces no more to the conviction and salvation of a sinner , than the waters of bethesda did , when the angel came not down to trouble them , iohn . . but when the lord pours out his spirit with the word , according to that promise , prov. . . i will pour out my spirit upon you , and make known my words unto you ; then christ speaks to the heart ; this great conjunction of the word and spirit makes that blessed nick , and season of salvation . the time of love , the time of life . now the voice of christ is heard with effect ; the ordinances impregnated with convincing and converting efficacy . there was an abundant effusion of the spirit in the first age of christianity , and then the voice of christ was heard by multitudes of souls at once : there hath since been a restraint of the spirit , comparatively speaking , whereas three thousand souls were then converted at one sermon ; possibly , three thousand sermons have since been preached , and not one soul effectually called . this hath made the church like a wilderness , a land of drouth ; and so 't is like to remain , until the spirit be poured upon us from on high , and the wilderness be a fruitful field ; according to that promise , isa. . . and such a time we expect , lord hasten it ; when the waters of the ordinances shall be healed , and every thing that liveth , which moveth , whithersoever the river shall come , shall live . and fishers shall stand upon it from engedi , even unto eneglaim , they shall be a place to spread forth nets , their fish shall be according to their kinds , as the fish of the great sea , exceeding many , ezek. . , . then ministers shall no longer fish with angles , catching now one , then another ; but shall spread forth their nets , and inclose whole shoals , multitudes of converts ; in the mean time there are some signal periods , and happy seasons , wherein christ uttereth his almighty voice in the world ; but that season is utterly unforeknown to man ; we cannot say when it will come , but are to wait for it , as the man did at the pool of bethesda . ministers must preach in hope , wait in hope , if at any time god will give the people repentance , tim. . . we are often mistaken in our conjectures , when we have made the best preparations , and find a more than ordinary enlargedness of spirit , we are apt to conclude certainly this is the blessed hour wherein christ will speak to the heart as we do to the ear ; but we oft-times find our selves mistaken , yet we must wait in hope , and so must our people . such a happy time may come , and when it doth , it will be a day for ever to be remembred ; because then the first actual application of christ will be made to your souls ; without which all that the father had done in election , and the son in his meritorious redemption , had been of no benefit or advantage to your souls : and therefore you shall find that this work of the spirit stands betwixt both those works , and makes them both effectual to our salvation , pet. . . this is that blessed hour upon which your eternal blessedness depends ; eternity will be taken up in blessing god for this hour ; it will be celebrated for ever in your praises in the world to come . o what an influence hath this hour into all eternity ! the hearing of this voice of christ , effectually opens the cabinet counsels of heaven , and brings to light the eternal counsels of god concerning you , thes. . , . knowing brethren , beloved , your election of god : for our gospel came not to you in word only , but also in power , and in the holy ghost . this gives greater assurance of the eternal love of god to a mans soul , than the sweetest smile of providence , or any oraculous voice from heaven can do . this is the time of life , the day of your spiritual resurrection , iohn . . a greater and more glorious resurrection by far than that of your bodies at the last day ; ●o much greater as the value of your souls is above your bodies . as also , because the blessedness of your corporeal resurrection depends upon this your spiritual resurrection by the voice of christ. dreadful will the voice of christ be at the resurrection of your bodies , except you first hear this vital voice of christ quickning your souls on earth with spiritual life . to conclude , this is the great aera or head of account from which you are to reckon and date all your spiritual sanctified mercies ; for as the lord said unto the jews , hag. . . from henceforth will i bless you . so saith the lord to you , from this hour wherein you have heard and obeyed the voice of christ , will i bless you for ever , with all spiritual blessings in heavenly places in him . i. vse for lamentation . this point presents us with abundant matter of lamentation and mourning over the greatest part of those that sit under the sound of the gospel ; but yet as christ speaks of the jews , iohn ● . . who have not heard the voice of god at any time ; the ministerial voice of christ they hear dayly ; but this efficacious internal voice , which makes the ministerial voice , the word of life and power , they have not heard . the gospel , to the most of our hearers , is but an empty sound ; this is a sad symptom , cor. . . if our gospel be hid , it is hid to them that are lost ; in whom the god of this world hath blinded the minds of them that believe not , &c. this hiding of the gospel is not opposed to the external administration of it , nor yet to the understanding of the true sense and meaning of the truths delivered by it ; but only to that internal efficacy which is here called the hearing of christs voice . our people are generally well satisfied when they have heard a sermon , much more if they can remember something of it ; though the lord hath not spoken one truth they have heard , home to their hearts . now this is a sad case , and god grant it be not that very judgment threatned , isa. . . hear ye indeed , but understand not ; and see ye indeed , but perceive not . so that hearing the meer voice of man , without feeling the power of god , is all one as if we heard not . reflect sadly upon this , you that sit as unconcerned under the word as the seats you sit upon . god speaketh once , yea , twice , but man perceiveth it not . well , the eternal decrees and counsels of god are now executing upon the souls of men under the gospel . as many as are ordained to eternal life , shall believe and feel the power of gods truths upon their hearts , acts . . and methinks it should be of a startling consideration , when you shall see others struck to the heart , cast into fears and tremblings , by the same word that doth not in the least touch your hearts . it may be you think this is but fancy and melancholy ; that very thought is an artifice of satan to blind your eyes . i am sure christ makes another use of it , when he told the secure and self-righteous jews , matth. . . john came unto you in the way of righteousness , and ye believed him not ; but the publicans and harlots believed him : and ye when ye had seen it , repented not afterward that ye might believe him . q. d. what shift did you make to quiet your consciences , when you saw other poor sinners so humbled , and bronght to faith under iohn's ministry ? 't is strange there should be no reflections in your consciences upon your own state and condition ; but thus it must be , one shall be taken , and another left ; to some it shall be the savour of life unto life , and to others the savour of death unto death . o who can look over so great a part of a congregation , without melting bowels of compassion ? considering that unto this day the lord hath not given them eyes to see , nor ears to hear : they have heard multitudes of sermons ; they have heard also what effects they have had upon other mens hearts , but none upon theirs . o that such poor souls would cry to the lord jesus , in such language as that , cant. . . the companions hearken to thy voice , cause me to hear it . lord let me not sit under the word any longer , deaf to the voice of thy spirit in it . open and unstop the ears of my soul , that i may hear thy voice and feel thy power ; otherwise , the external ministerial voice will be ineffectual to my salvation . 't will be but a rattle to still and quiet my conscience for a little while , and a dreadful aggravation of my misery in the issue . ii. vse of information . secondly , the point before us presents five other truths with equal clearness to ous eyes . i. inference . in the first place , hence it follows , that we have this day before our eyes a great seal and confirmation of the truth of the scriptures . no miracles can seal it firmer than the events of it do , which are visible to all that will observe them . what you read in the word , you may see every day fulfill'd before your eyes ; you read , cor. . , . we are unto god a sweet savour of christ , in them that are saved , and in them that perish . to the one we are the savour of death unto death , and to the other the savour of life unto life . and again , acts . . it is observed , that when paul in his lodgings had expounded and testified the kingdom of god to the people , and per●wading them to believe from morning till-evening ; it is observed , i say , that some believed 〈◊〉 things that were spoken , and some believed not . here you see the different , yea , contrary events of the preaching of the gospel , according to the scripture account of it ; it quickens some , and kills others ; it brings some to faith , and leaves others still fixed in unbelief . compare this account with what is daily before your eyes ; do you not see souls differently influenced to contrary effects under the same word ? one melting and tender , another hardned , and wholly unconcerned ? tell me , you that are apt to ascribe all to nature , how comes it to pass that men exercising reason alike , men that have the same inbred fears and hopes of things eternal , who have the same passions and affections , and are in the self same condition and state with others ; yet one mans heart shall be wounded and go away trembling from under the self same word , which affects the other no more than if it had been preached among the tombs to the dead that lye there ? say not , some have more courage than others , or clearer understandings , for it is most certain the word hath convinced as rational and courageous persons as those upon whom it hath had no such effect . i doubt not but the jaylor that was cast into such tremblings and astonishment , acts . . was as stout and rugged a person as any to whom paul usually preached ; his very office bespake him such a man ; wonder not what it is that makes men fright at such a sound , which you hear as well as they , but it . affects you not : the lord speaks in that voice to their hearts , but not to yours ; and so it must be according to the account the scripture gives us of the contrary events of the gospel upon them that hear it ; which is , i say , a fair and firm seal of the truth of the scriptures , and highly worth the due observation of all men. ii. inference . what dignity hath god stampt on gospel ordinances , in making them the organs and mediums through and by which christ speaks life to dead souls ! this greatly exalts the dignity of the gospel , and deservedly endears it to all our souls . i deny not but god can convey spiritual life immediately without them ; but though he hath not tyed up himself , yet he hath tyed us up to a diligent and constant attendance upon them ; and that with the deepest respect and reverence to them , luke . . he that heareth you , heareth me ; and he that despiseth you , despiseth me ; and he that despiseth me , despiseth him that sent me . behold , how the sin is graduated , and aggravated to the hight of sinfulness . the contempt of the gospel runs much higher than men are aware of . we think it no great matter to neglect or contemn a messenger of jesus christ ; but that contempt flies in the very face and authority of christ , who gave them their commissions ; yea , in the very face of god the father , who gave christ his commission . christ speaks in and by his ministers , they are as his mouth , ier. . . moreover , the sin sticks at our own souls , and we injure them as well as christ : for the word preached is his appointed instrument to convey spiritual life , the best of blessings to our souls . upon which account it is called the word of life , phil. . . and the power of god to salvation , rom. . . we then militate against our life and salvation when we despise and neglect the ordinances of god. 't is good for men to lye under them , and continually wait on them ; who knows when the spirit of god will breathe life to your souls through them ? what if yet you have found no such benefit from them ? the very next opportunity may be the time of life , the appointed season of your salvation . bring your carnal relations to them , as they did their sick and diseased friends in the days when christ was on earth , laying them in the way he was to pass . christ will honour his ordinances ; see that dou don't despise them . i think no age was ever deeper drencht in the guilt of this sin than the present age is . iii. inference . what a fearful judgment is the removing the gospel from a nation , seeing it is in and by the gospel christ speaketh life to the souls of men ! the spirit of god and the word of god , usually come and go together : when therefore these are gone , no more conversions are to be expected . dreadful is the case of that people , prov. . . where no vision is the people perish . those are direful menaces , isa. . . bind up the law , seal up the testimony among my disciples . and rev. . . i will remove thy candlestick out of its place . better the sun were taken out of the heavens , than the gospel out of the church . o england ! provoke not thy god to execute upon thee the judgment here threatned . think not god hath made such a settlement of the gospel , that it shall never be removed , however you use it . your advocate in heaven hath obtained it for you for a time upon trial ; if you bring forth fruit well , you and the generations to come shall be happy in it : if not , this blessed tree which hath brought forth so many mercies to you and yours , must and will be cut down , luke . . yea , and even now is the ax laid at the root of the tree , matth. . . 't is an allusion to a carpenter that throws down the ax and saws at the root of the tree he intends to cut down . the only ground of hope which remains with us this day , is , that there are some buds appearing , some fruits putting forth , and if there be a blessing in the bud , the lord will spare it , according to isa. . . but these hopes are balanced with many sad symptoms , which may make us tremble to think what god is about to do with such a sinful nation . iv. inference . those that have heard christ's voice and call in the gospel , have no reason to be discouraged from going to christ in the way of faith. christ's call is a sufficient warrant to believe . many poor souls are stagger'd in their work of faith , by the fear of presumption ; an ugly objection which they know not how to clear themselves of : but certainly , this above all considerations in the world enervates this objection of presumption . then men presume when they act without a call or warrant ; but if christ have spoken to your hearts by the voice of his spirit , you have the best warrant in the world to go to him . what though you know not the issue ? yet your obedience is due to his call. by faith abraham , when he was called to go out into a place which he should after receive for an inheritance , obeyed , and he went out not knowing whither he went , heb● . . . so must you . it is not necessary to your going to christ , that you must be ascertained before hand what the event and issue thereof shall be : your believing is an act of obedience to the voice of christ that calls you . when therefore satan shall object , what , such a wretched soul as thou go to christ ! canst thou imagine to find entertainment with him whom thou hast so abused and deeply wronged ? thy answer should be ready , 't is true , i have been a vile wretch , and have deeply wronged the lord jesus ; but christ hath spoken to my heart , he hath called me , and therefore it can be no presumption in me to go at his call ; but contrariwise it would be flat rebellion against his soveraign command to refuse to believe , and come unto him ; yea , it would be a greater sin than any of my former sins have been . beside , had the lord jesus no intention of mercy ( as thou maliciously insinuatest ) towards my soul , he would never have spoken to my heart by conviction and perswasion , as he hath done . v. inference . if no soul can open to christ until it hear his powerful spiritual voice , then the change made upon men by conversion is wholly supernatural . the rise of faith is from this power of christ , not from the nature of man , iohn . . proud nature arrogates this power and honour to it self , but without any ground ; for though some things may be done by men in their natural state , which have a remote tendency to conversion and spiritual life , yet it can never open to christ savingly without a power communicated from himself . there is a total impotence in nature to produce such an effect as this . the scripture speaks it roundly ; telling us , the natural man cannot ( of himself ) know the things that are of god , cor. . . cannot believe ; for faith is not of our selves , it is the gift of god , iohn . . cannot obey , rom. . . the carnal mind is not subject to the law of god , neither indeed can be . cannot speak a good word , matth. . . cannot think a good thought , cor. . . what a poor impotent thing then is the natural man ? who can neither believe , nor obey , speak a good word , or think a good thought by any natural power of his own . say not 't is against reason for god to require men to do what they cannot , and then damn them for not doing it . for ( . ) though man hath lost his ability to obey , yet god hath not lost his right to command : for at that rate any man might shake off the yoke of god's soveraignty by disabling himself through his own sin , for the duties of obedience . ( . ) though man hath not a sufficient . power , yet there is in him an intolerable pride , which puffs him up with a conceit that he hath what he hath not , and can do what he cannot the command is therefore of great use to check this pride , and convince man of his impotency , rev. . . ( . ) every man can do more than he doth towards his own conversion . and therefore it is good for men to be urged by the commands to all those duties , in the use and observance whereof christ ordinarily comes into the soul by a supernatural power . ii. vse for exhortation . this point gives a loud call to all that are within the sound of the gospel , especially to such as begin to feel some power accompanying the word to their hearts , diligently to hearken to the voice of christ , and obey his first call without further delay , rev. . . he that hath an ear to hear let him hear . 't is a dreadful and dangerous thing to turn away the ear from him that speaks from heaven , hebr. . . see that ye refuse not him that speaketh , for if they escaped not that refused him that spake on earth , much more shall not we escape , if we turn away from him that speaks from heaven . see that ye refuse not ; the caution implies the matter to be very weighty , and a neglect or refusal in this matter to be highly dangerous . turn not away your ear , be not guilty of the least aversation , sleight , or neglect in so great and important a concern . and truly this caution is no more than needs ; for satan is never more busie with the souls of men , than when christ gives them their first call to himself . o what a thick succession of discouragements do impetuously assault the soul at this time ! art thou young ? then he insinuates that it is too soon for thee to mind the serious things of religion . this will extinguish all thy pleasure in a dull melancholy ; thou maist have time enough hereafter to mind these matters . this temptation augustine confesseth kept him off many years from christ. but certainly , if thou art old enough to be damned , thou art not too young to mind christ and salvation . there are graves just of thy length , and abundance of young sprigs , as well as old loggs , burning in hell flames . besides , all those godly young ones which turned to the lord betime , as iosiah , abijah , timothy , and many more , will be your judges , and condemn you in the great day . never any repented that they opened to christ too soon : thousands have repented that they kept him out so long . art thou old ? then he scares thee with the manifold sins of thy youth , and rouls them as blocks in thy way to christ. and whether young or old , he will be sure to present the sufferings , reproaches , and persecutions of godliness to discourage thee from hearkning to the voice of christ. but what are the sufferings of christ here , to those sufferings from christ hereafter ? what are the pains of mortification , to the pains of damnation ? besides , all the promises of christ , promises of strength , comfort , success , &c. go along with the command of christ to believe , and shall surely be performed to the obedient soul. see therefore that thou refuse not his voice . iii. vse for trial. but you will say , all that hear this spiritual voice of christ are said to live , iohn . . now i am much in the dark , whether ever this vital voice of christ hath founded unto my soul. alas , i feel little , if any thing , of the spiritual life in my soul. i am dead and dark . by what means doth the life of christ discover it self in the souls of men ? i answer , there are divers signs of spiritual life , and blessed is the soul that finds them . first , there is a spiritual sense and feeling flowing from , and accompanying the spiritual life . i speak not only of the sense and feeling of comfort ; for many a soul that is in christ , feels little of that ; but certainly there is a sense and feeling of the burthensomness of sin , rom. . . and 't is well that we can feel that ; for there are multitudes in the world that are past feeling , is● . . . 't is a sign christ hath spoken to thy heart , if sorrows for sin begin to load it . secondly , spiritual motions towards christ are a sign of spiritual life ; at least that god is about that quickening work of faith upon thy soul , iohn . . every man that bath beard and learned of the father cometh unto me . the effectual voice of god sets the soul in motion towards christ ; the will is moving after him ; the desires are panting for him . the voice of god makes the soul that hears it , restless . as for others , their wills are fix'd , there is no moving of them , iohn . . now consider how it is with thee , reader : art thou one that art weighing and pondering the terms of the gospel ? strugling through discouragements and temptations to come to christ upon his own terms , lifting up thy heart to him for power to believe , crying with the sponse , draw me , i will run after thee ? this is a comfortable sign christ hath spoken to thy heart . thirdly , a spirit of prayer is an evidence of spiritual life , as the effect of christ's voice to thy soul. assoon as ever christ had spoken effectually unto paul's heart , the first effect that appeared in him as a sign of spiritual life , was prayerbreath , acts . . behold , he prayeth . god hath no still-●orn children . measure thy self by this rule : time was when thou couldst say a prayer , and wast very well satisfied with it , whether thou hadst any communion with god in it , or no ; but is it so still ? is there not an holy restlesness of spirit after god since the time that his word came home to thy heart ? surely thou eanst remember when it was not with thee as it is now . fourthly , there is a spiritual relish , a divine gust resulting from the spiritual life , which is also evidential of it ; omnis vita gustu ducitur . if god have spoken life to thy soul , there will be in it an agreeable pleasure and delight in spiritual things , psal. . . my soul shall be satisfied as with marrow and fatness , &c. now thy thoughts can feed with pleasure upon spiritual things , which they nauseated before . fifthly , spiritual aversations , as well as spiritual inclinations , speak spiritual life . every creature hath an aversation to that which is noxious and destructive to it . now there is nothing so destructive and dangerous to the spiritual life as sin ; that 's the deadly poison which the renewed soul dreads , psal. . . keep back thy servant also from presumptuous sins . it cries out as a man that finds himself upon the brink of a pit , or edge of a precipice ; keep back thy servant . such aversations to sin and tremblings under temptations tending thereunto , are comfortable sign christ hath spoken life to thy soul. lastly , heavenly tendencies and propensions after god are an excellent sign thy soul hath heard his voice , and been quickned with spiritual life by it . sanctification is a well of water springing up into everlasting life , iohn . . if thou hast seen the beauty , felt the power , and heard the voice of christ , thy soul , like an uncentred body , will be still propending , gravitating , and inclining christ-ward . when thou hast once heard his effectual call , matth. . . come unto me , thy soul will be continually echoing with the spouse , rev. . . come lord iesus . the spirit and the bride say come , and let him that heareth , say come . a sweeter sign of thy hearing christ's voice can hardly be found in the soul of man , than restless longing to be with christ in a state of perfect freedom from sin , and full fruition of the beloved and blessed jesus . sermon ix . revel . . . — if any man hear my voice [ and open the door , ] the powerful voice of christ is the key that opens the door of the soul to receive him . the opening of the heart to receive christ is the main design aimed at in all the external and internal administrations of the gospel and spirit . the gospel hath two great designs and intentions . one is , to open the heart of god to men , and to shew them the everlasting counsels of grace and peace which were hid in god from ages and generations past ; that all men may now see what god had been designing and contriving for their happiness in christ before the world was ; ephes. . . to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in god , who created all things by iesus christ , to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of god. the next intention and aim of the gospel is to set open the heart of man to receive jesus christ , without which all the glorious discoveries of the eternal counsels and gracious contrivances of god for and about us , would signifie nothing to our real advantage . christ standing , knocking , and speaking by his spirit ( of which we have before treated ) receive their success , and attain their end , when the heart opens it self by faith to receive him , and not till then . hence note , ix . doct. that the opening of the heart to receive christ by faith , is the great design and aim of the gospel . this is the mark to which all the arrows in the gospel quiver are levelled ; the centre unto which those blessed lines are drawn , iohn . . these things are written that you might believe , and believing might have life through his name . all those precious truths that are written in the scriptures are to bring you to faith. the great aim of the spirit in his illuminations , convictions , humiliations , &c. are the very same thing , iohn . . this is the work of god , that you believe . 't is not only opus deo dignum , a work worthy of such an author , but it is that on which god's eye is fixed in his workings upon us ; the end and aim of his work . great persons have great designs . this is the glorious project of the great god , and every person in the godhead is engaged and concerned in it . ( . ) the father hath his hand in this work , and such a hand as without it no heart could ever open or move in the least towards christ , iohn . . no man can come unto me ( saith christ ) except my father , which hath sent me , draw him . none but he that raised up christ from the dead , can raise up a dead heart unto saving faith in him . ( . ) the sons hand is in this work , he is not only the object but the author of our faith , iohn . . we know that the son of god is come , and hath given us an understanding that we may know him that is true , and we are in him that is true , even in his son iesus christ. this is the true god and eternal life . ( ) and then for the spirit , he comes from heaven designedly and expresly to convince sinners of their need of christ , and beget faith in them , iohn . . so that this appears to be the great design of heaven , the drist and level both of the word and works of god. touching this design of the gospel , i shall here speak , indeavouring to open this great and glorious project of heaven in the ensuing properties of it ; which are . the greatness of it . . the difficulty of it . . the instruments imployed in it . . the scope and aim of it . and first , of the greatness of this design of god ; we little understand what a marvellous thing is done in the earth , when the heart of a sinner is brought to close with christ by faith. it would transport us with admiration , did we throughly consider it . well may the apostle place it in the first rank of all the glorious and wonderful works of god , as he doth tim. . . great is the mystery of godliness , god was manifest in the fl●sh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world. observe with what works of wonder faith is here ranked and associated . it is an astonishing work of god that ever god should be manifested in flesh , that he that thunders in the clouds should be heard crying in a cradle ; that he who is over all , god blessed for ever , should become a man. it is astonishing , that when he was taken down dead from the cross , laid in the sepulchre , and the stone sealed upon it ; he should rise on the third day from the dead by his own power . that ever the gospel should be preached to such a miserable and sorlorn people as the gentiles were , the scorn and contempt of the jews . and no less marvellous is it to see the hearts of such poor creatures glued so fast to idolatry ; so perfectly dead in sin , to open to christ upon such self-denying terms , as to let go all they had in the world for a blessed inheritance which they never saw . and were not this a marvellous work of god indeed , there would never be such joy and triumph in heaven among the holy angels , as there is upon the opening of every sinners heart to christ , luke . . the whole city of god is moved with it . heaven rings again with the joyful tydings ; as soon as ever the will begins to bowe and open to christ , the news is quickly in heaven , and all the angels of god rejoyce at the tydings . as when a young prince is born , the conduits run with wine , there is joy in every city throughout the kingdom : so also there is in heaven when christ hath gotten a new habitation in the soul of any sinner upon earth . moreover , the greatness of this design appears from the great rewards promised by the lord to every servant of his who hath but the least hand to help it on . god would never reward the instruments so richly , if the success of the work were not of great value in his eyes . the ministers of christ may be ill rewarded by men , perfecuted and reproached for their labour ; but god will bountifully repay their pains and faithfulness , dan. . . they that turn many unto righteousness shall shine as the stars , and as the brightness of the firmament for ever and ever . all these things be speak it a very great and important design upon which the heart of god is much set . secondly , and then in the next place , as it is an exceeding great and important design and work of god , so it is a very hard and difficult work in it self ; a work whose difficulties surmounts the abilities of angels . it is certainly a work carried on by the mighty power of god , through the greatest oppositions imaginable . and therefore it is noted , rev. . . that it is the peculiar prerogative of jesus christ , who only hath the key of the house of david , to open the heart of a sinner by faith. men think it is an easie thing to believe ; but if you consult the scriptures , you will quickly be informed how grosly you mistake the nature of this work . in col. . . the believing soul is said to rise with christ , through the faith of the operation of god , who raised him from the dead . in the resurrection of christ , there was a glorious operation of the power of god indeed ; you know it astonished the world to hear of it . the very same power that wrought that , must also be put sorth to work this , or else it would never be wrought . so again , eph. . . by grace are ye saved through faith , and that not of your selves , it is the gift of god ; not of your selves . you are no more able to believe in christ , than you were to raise him from the dead : no more able to come one step towards him by faith in your own power , than lazarus was able to unbind himself in the grave , and come forth . yea , in eph. . , , . the work of believing is ascribed unto the exceeding greatness of the power of god , nothing but power can do it ; no other power but the almighty power of god can do it : it exceeds the power of ministers , yea of angels . three things will evince the difficulty of this work , viz. . the nature of it . . the subject of it . . the enemies of it . first , the nature of the work of faith which is wholly supernatural ; it is no less than the gaining over the hearty and full consent of the will to take jesus christ with his yoke of obedience , matth. . . and with his cross of sufferings , matth. . . and how far these will carry a man into outward dangers , losses , torments , and sufferings , who can tell ? and all this upon the account of an unseen happiness and glory ; dearest lusts and corruptions must be mortified , sweetest pleasures and profits in the world abandoned and forsaken , all reproaches , losses , pains and penalties the devil and the world can lay upon us for christs sake , must be embraced and wellcomed ; and can it be supposed that any power beneath the almighty power of the lord , any voice except the efficacious voice of christ , can prevail with the will to give its firm explicite consent to such difficult and self-denying terms as these ? secondly , consider the subject wrought upon , viz. the dead , hard , obstinate heart of a blind perverse sinner , an heart harder by nature than the nether millstone . it is as easie to melt the most obdurate rock into a sweet syrup , as it is to melt the heart of a sinner into penitential forrows for sin . what! to bring a dead heart to life . to make that man bitterly bewail the sins that were his pleasure and delight , more than ever he bewailed the death of the nearest and dearest relation in the world ! to make a proud heart renounce its own self-righteousness , which it so dotes upon , and take all shame and reproach to it self upon the account of sin ! this is wonderful . you would think it a strange thing to see the course of the tyde stopt with the breath of a man ; but o what a marvellous thing is here , that at the preaching of the gospel by a poor worm , the lord should turn the tyde of the will , and thus work about the soul to a ready compliance with his most self-denying terms and proposals ! thirdly , and that which farther encreaseth the difficulty of believing is the fierce and obstinate opposition made by the enemies of faith : all the powers of hell and earth , devils and men without us , are confederate and in league with the corruptions within us , to res●●t and hinder this work of believing . never is the devil more busie than when christ and the soul are treating about union . oh the discouragements , objections and difficulties that are rowled into the way of faith ! one while it is the highest presumption ; another while it is impossible and utterly too late : sometimes blasphemous injections , like fiery darts , are shot reeking hot out of hell into the soul : otherwhile the invincible difficulties of religion are objected , all losses , torments , &c. opposed unto this work : the tempter casts himself into a thousand shapes to hinder the souls passage out of nature unto christ. sometimes objecting the greatness of sin , and sometimes the lapse and loss of the proper season and opportunity of mercy , together with the want of due qualifications to come to christ. thus , and many other ways , he endeavours to rap off the fingers of faith from taking hold of christ. and as every devil in hell opposes this work , so every carnal interest we have in the world , is an enemy to faith. we have enemies enough within us , as well as without us , both conspiring together to obstruct this work : all things increase the difficulty of believing . thirdly , we are next to speak of the instruments imployed in this great design ; and these are . principal , or . subordinate . ( . ) the principal instrument in whose efficacy the heart is opened , is the spirit of god ; without whom it is impossible the design should ever prosper ; neither ordinances , providences , or ministers can successfully manage it without him . if the lord will make use of any man for the conversion and salvation of anothers soul , he may rejoyce in it ; but withal must say as peter to the jews , acts . . why look ye so earnestly on us , as though by our own power , or holiness we had made this man to walk ? so may the ablest minister in the world say , when god blesses his labours to the conversion of any soul ; look not upon me , as though by the strength of my reason , or power of my gifts , i had opened thy soul to christ ; this is the work of gods spirit , in whose hand i am an instrument , cor. . . he that plants is nothing , and he that waters is nothing . nothing in himself , the very first stroak of conviction which is introductive to the whole work of conversion is justly ascribed to the spirit , iob. . . the spirit when be cometh shall convince the world of sin . he is the lord of all sanctifying and gracious influences ; ordinances are but as the sayls of a ship , ministers as the seamen that manage those sayls ; the anchor may be weighed , the sayls spread , but when all is done , there is no sayling , till a gale come . we preach , and pray , and you hear ; but there is no motion christward , until the spirit of god ( comparded to the wind , iohn . . ) blow upon them ; till he illuminate the understanding with divine light , and bow the will by an almighty power ; there can be no spiritual motion heaven-ward . now the spirit of the lord is a free agent , tyed to means , time or instruments ; but as at a certain time an angel came down upon the waters of bethesda and put a healing virtue into them ; so it is here : therefore never come to any gospel ordinance , without an eye to the spirit , on whom all their blessing and efficacy depends . oh , lift up your hearts for his blessing upon the means , as ever you expect saving benefits from them . ( ly , ) the subordinate instrumental means by which this blessed design is effectually managed in the world , is the gospel-ministry , cor. . . who then is paul , and who is apollo , but ministers by whom ye believed ? this is the ordinary stated method of begetting faith , and though god hath not tyed himself to this or that minister , time , or place ; yet he hath tyed us to a diligent and constant attendance upon them , rom. . . how then shall they call on him in whom they have not believed ? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ? i confess it seems a very unlikely means , a weak and foolish method , according to the dictate of corrupt humane wisdom ; yet by the foolishness of preaching , it pleases god to save them that believe , cor. . . that which the wisdom of man derides , god makes effectual unto salvation . and oh how many are there that will have cause to bless god to all eternity for gifting and sending such ministers among them , whose doctrin the lord blessed unto the conversion of their souls ! fourthly , in the next place , let us consider the scope and intention of this great design , wherein these instruments are employed : there are no great designs in the world but aim at some end to be accomplished by them . now there are two things in the eye and intention of this design , which are worthy of it ; ( . ) the exaltation of his own grace , and the riches of his goodness before angels and men to all eternity . the name of god is never made so glorious in this world , as it is by bringing over the hearts of men and women to believe . god reaps more glory from the faith of a poor creature that comes to christ empty and weary , than he doth from the other works of his hands : he hath not the like glory from the sun , moon , and stars ; as from such poor creatures , whose hearts open to jesus christ under the gospel call . thus they are fitted to manifest the glory of his grace , eph. . , . to the praise of the glory of his grace , &c. god will have his rich and glorious grace praised and admired by angels and men for evermore ; and every converted soul is as it were a monument erected unto the praise of his grace . heaven will ring with praises for ever , that the great god would humble himself to come into the heart of a vile sinner , and dwell and walk therein , as the expression is , cor. . . o this is admirable , that the high and lofty one , who inhabits eternity , will take up his dwelling place in a poor contrite sinner , that trembles at his word , isa. . . ( ly , ) the eternal salvation and blessedness of the soul so opened to christ , is also the design and aim of this work of opening the heart , luke . . when the soul of zacheus was opened by faith , this day , saith christ , is salvation come to this house . you do not only believe to the glory of god , but to the salvation of your own souls , heb. . . the opening of our hearts to christ now , is in order to the opening of heaven to us hereafter . this is both the finis operis & operantis , the end of the work , and intention of the worker , cor. . . it pleased god by the foolishness of preaching , to save them that do believe . it presently puts them into a state of salvation , though they be not yet actually and compleatly saved . there is a necessary connection betwixt conversion and salvation ; though betwixt conversion and compleat salvation there may be many groaning hours , sick and sad days and nights ; but full deliverance from sin and misery is secured to the soul in the work of faith , col. . . christ in you is the hope of glory . fifthly , thus you see this great and glorious design projected and managed ; and that this is the very scope , aim , and intention of the whole gospel , even the opening the hearts of sinners unto christ by faith , will evidently appear by considering the several parts of the gospel which have a direct aspect upon this design ; and the declared end of the spirit who is sent forth to make it effectual to this very end and purpose . ( . ) to this the commands of the gospel look ; it lyes full in the eye of the preceptive part of the gospel , iob. . . and this is his commandment , that we should believe on the name of his son iesus christ. and it is a very great encouragement ( if rightly considered ) that faith is constituted a duty by a plain gospel precept ; for this cuts off that vain pretence and plea of presumption ; what , such a vile wretch as thou ( saith satan ) presume to believe in christ ! but this cuts off the plea. here 's a command from the highest sovereignty , the contempt whereof men shall answer at their utmost peril . ( ly , ) this also is the declared end and scope of the gospel promises and threatnings , whereby the souls of sinners are assaulted on both sides : as for promises , how are all the sacred pages of the bible adorned with them , as the firmament with radiant stars ! amongst which that in the text seems to excel in glory , if any man open to me , i will come in to him . like unto which , is that iohn . , . i am the bread of life , he that cometh to me shall never hunger ; and he that believeth on me shall never thirst ; him that cometh to me , i will in no wise cast out . such rich and excellent encouragements to faith had never been put into the promises , but for faiths sake ; and then for gospel threatnings , though they have a dreadful sound , yet they have a gracious design ; what a terrible thunder-clap is that , iohn . . he that believeth not the son , shall not see life ; but the wrath of god abideth on him ? to which another threatning echoes with a like terrible voice , mark . . he that believeth not shall be damned . there be dreadful things , you see , threatned in the gospel against unbelievers ; but what is the intention of those threatnings , but to scare men out of their unbelief , and carnal security unto christ ? and thus both the promises and the threatnings , though of far different natures , conspire and meet in the self same design , even to open the heart to christ by faith . ( ly , ) for the sake of this design all gospel ordinances and officers are instituted and appointed , maintained , and continued in the world unto this day : why did christ at his triumphant ascension shed forth such variety of gifts upon men , but that god might dwell among them ? psal. . . thou hast ascended on high , thou hast led captivity captive ; thou hast received gifts for men ; yea , for the rebellious also , that the lord god might dwell among them . the whole frame of gospel ordinances is declaredly set up for this purpose , to bring men to christ , and build them up in christ , eph. . : ( ly , ) all the scripture records of converted sinners , whose hearts god hath in any age opened , were made for this very purpose to encourage other souls by their examples to believe in , or open unto christ as they did . for this purpose that famous and memorable conversion of paul was graciously recorded , tim. . . howbeit , for this cause i obtained mercy , that in me first , iesus christ might shew forth all long-suffering , for a pattern to them that should hereafter believe on him to life everlasting . never was any mans heart bolted and made fast with stronger prejudices against christ , than this mans was ; yet the spirit of the lord opened it : o how flexible was his will ! lord what wilt thou have me to do ? this gives great encouragement to other sinners to come in to christ as he did ; and therefore when men shall see other sinners receiving christ , and themselves continue still obstinate , and unbelieving ; those very examples which god hath set before their eyes put a dreadful aggravation upon their unbelief ; as you may see , matth. . . iohn came unto you in the way of righteousness , and ye believed him not ; but the publicans and harlots believed him ; and ye when ye had seen it , repented not afterward , that you might believe him . q. d. though you saw publicans , reputed the worst of men , and harlots , the worst of women , convinced , humbled and brought unto faith ; yet these fights no way affected your souls ; you never had one such reflection as this , lord have not i as much need to fly from the wrath to come , and mind the salvation of my own soul as these ? will it not be a dreadful aggravation of my misery that such as these should obtain christ and heaven , and i shut out ? ( ly , ) to conclude , the opening of the heart to christ is the very end and errand of the spirit of god , upon whose concurrence and blessing the success of all ordinances depend ; upon this design he is sent expresly from heaven , to open the understanding and consciences of sinners by conviction , iohn . . for it is not in the power of the word alone to produce this effect ; thousands of excellent sermons may be preacht , and not one heart opened by conviction . he is expresly sent to this end and purpose . what remains , is the application of this point . i. vse of information . if the opening of the heart to christ , be the great and direct intention and end of the gospel , how are they deceived that bless themselves in the attainment of some lesser ends and intentions of the gospel , whilst the great end , ( the effectual perswasion of the will to christ ) is not at all effected upon them ! there are some collateral stroaks , some by effects , as i may call them , which the gospel hath upon men. it would pity a wise considerate man to see how poor souls hug themselves with a conceited happiness in these lesser things , whilst they still stick fast in the state of unregeneracy . i would seign undeceive such mistaken wretches , who bow down under the power of self-deceit ; and that in so great and important a point , in which their eternal salvation is concorned . there be two things which are excoeding apt to deceive men in this matter , viz. . partial convictions on the understanding . . transe it motions upon the affections . in these two things multitudes deceive themselves , as if the whole design of the gospel were accomplished upon them therein . ( . ) partial convictions upon the understanding ; light and knowledge breaking into the mind , producing orthodoxy of judgment ; this seems to be the effectual opening of the understanding to christ , though alas , to this day they never saw sin in its vileness , much less their own special sin ; nor christ in his suitableness and necessity . people that live under the gospel , can hardly avoid the improvement of their understandings by the light that shines upon them : knowledge grows , parts thrive ; these inable them to discourse and desend the points of religion excellently . yea , it may be from the strength of these gifts , they can pray with commendable variety and largeness of expression : these things beget applause from men , and confidence in your selves , whilst all the while , no saving influences are shed down to quicken , change , and spiritualize the heart . ( . ) there are transcient motions and touches of the gospel upon the affections , which give some men their melting pangs and moods , now and then under the word , though it never settles into a spiritual frame , an habitual heavenliness of temper ; of such the apostle speaks , heb. . . and this is the more dangerous , because they now seem to have attained all that is essential to religion , or necessary to salvation . for when unto the light of their understandings , there shall be added melting affections ; a man now seems to be compleat in all that the gospel requires unto the being and constitution of a christian , as a great divine speaks ; for thus poor souls are apt to reason ; if i had only light in my mind , and never found any meltings of my affections , i might suspect my self justly to be a hypocrite : but there are times when my affections , as well as my understanding seem to feel the power of the gospel . and yet these things may be where the heart never effectually opens to christ ; all this may be but a morning dew , an early cloud that vanishes away , as is plain in iohn's hearers , iohn . . and in paul's hearers , gal. . , . for except the convictions upon the understanding be particular , and effectual , and the motions upon the affections setled to a heavenly habit and temper ; the man is but where he was before , as to the real state and condition of his soul. were thy understanding so convinced of the evil nature and dreadful consequences of sin , and thy affections and will thereupon so effectually determined to choose and embrace the lord jesus upon a considerate and thorough examination of his own terms and articles propounded in the gospel ; then thou mightest conclude the great design of it were accomplished upon thy soul ; but to rest in general convictions , and transient affections without this , is but to mock and deceive thy own soul. alas , this comes not home to the main end of the gospel . ii. inference . learn from hence , the prodigious stubornness and hardness of the hearts of men living dayly under the gospel , which still resist it , though it bear upon them in part of it . you have heard how all its commands , promises , threatnings and examples , bear directly and joyntly upon the hearts of sinners , to get open the will to christ. and yet how few are there comparatively that obey and answer this great design of it ! all these are like heavens great artillery planted against the unbelief and stubornness of the hearts of men , to batter down their carnal reasonings , overthrow their vain hopes , and open a fair passage for christ into their soul , cor. . , . for the weapons of our warfare are niot carnal , but mighty through god ; to the pulling down of strong holds , casting down imaginations , and every high thing that exalts it self against the knowledge of god , and bringing into captivity every thought to the obedience of christ. if a mount be raised , and many canon planted thereon , and all play'd against the wall of a fort , thousands of shots made , and yet no breach , not one stone moved out of its place ; you will say that 's a strong wall indeed . beloved , god hath as i may say , raised a mount in the gospel , planted the great ordinance of heaven upon it ; discharged many dreadful vollies of threatnings , nay he hath , as it were , come under the walls of the unbelieving soul , with terms of grace and mercy , and yet no opening ; o prodigious obstinacy ! we have piped unto you , but ye have not danced ; we have mourned unto you , but ye have not lamented , matth. . . neither the sweet airs of gospel grace , nor the dreadful thunders of the law make any impression upon you . o what an obdurate rock is the heart by nature ! certainly , every christian may see enough in others , and find enough in himself ; without the help of other books , to confute the arminian doctrian which so extolls and flatters the nature of man. it is as possible to make an impression with your finger upon a wall of brass , as for the best sermon in the world in its own strength , to make an effectual saving impression upon a sinners will. iii. inference . is it the great design of the gospel to open the hearts of men to christ , then wonder not that it meets with such strong and fierce opposition from satan wherever it is sincerely and powerfully preached . as for general and formal preaching , which comes not to the quick , the devil is not so much concerned about it ; he knows it will do him no great damage ; nay , it fastens and secures his interest in the souls of men . but wherever the gospel comes with spirit and power , laying the ax to the root , shewing men the vanity of their ungrounded hopes , pressing the necessity of regeneration and faith , this preaching quickly gives an alarm to hell , and raises all manner of opposition against it . what is it to preach the gospel , said luther , but to derive the rage and fury of the whole world upon us ? satan is the god of this world , all men by nature are his born subjects : no prince on earth is more jealous of the revolt of his subjects than he ; and its time for him to bestir himself when the gospel comes to dethrone him , as it doth in the faithful preaching of it , iohn . . now is the judgment of this world , now shall the prince of this world be cast out . now he falls as lightning from heaven , luke . . now sinners are made sensible of the cruel tyranny and bondage of satan's government , and of the glorious liberty offered to them by jesus christ. satan suspecting the issue of these things , bestirs himself to purpose . o what showers of calumnies , and storms of persecution doth he pour upon the names and persons of christ's faithful ambassadours ! certainly he owes christ's ministers a spight , and they shall know and feel it , if ever he get them within the compass of his chain . but let this discourage none imployed in this glorious design ; the lord is with them to protect their persons , and reward their diligence . iv. inference . if the opening of the heart be the main design of the gospel , then christ and faith ought to be the principal subjects that ministers should insist on among their people . there are many other useful doctrins , which may and ought to be opened and prest in their time and place . moral duties , &c. have their excellencies ; but christ and faith are the great things we are to preach . let men be once brought to christ , and the rest will follow ; but to begin and end with morality will never make men gospel christians . grace teaches morality , titus . . but morality without grace saves no man. i doubt not but it hath been a grand artifice of the devil to confound grace with morality ; and make men believe that nothing more is requir'd unto mens salvation but a civil sober conversation in the world , and so lay by the principal part of the gospel , which opens and presses the necessity of regeneration , repentance , and faith in the blood of christ : such preaching as this answers not the end and design of christ in the conversion of souls ; such toothless preaching disturbs not the consciences of men ; the lord help all his ambassadours to mind the example and charge of their redeemer , and laying aside all carnal interest , to apply themselves faithfully unto the souls and consciences of their hearers , not as men-pleasers , but as the servants of christ. ii. vse of conviction . in the next place , this doctrin is of excellent use to convince men of the dreadful damning nature of the sin of unbelief : a sin which defeats and frustrates the main design of the blessed gospel of christ on the unbelievers soul. this is the sin that keeps the heart fast shut against him . as faith is the radical grace , so unbelief is the radical sin. what shall i say of it ? it is the traytors gate through which those souls pass , that are to perish for ever . the gospel can do you no good , the blood of christ can yield you no saving benefit , whilst your souls remain under the dominion and power of this sin . when we consider the mighty arguments of the gospel , we may wonder that all that hear them are not immediately perswaded to christ by them . and on the other side , when we consider the mighty power of unbelief , how strongly it holds the soul in bondage to sin ; we may admire that any soul is brought over to christ by the gospel . it was not without cause that the apostle puts faith in christ among the great mysteries and wonders of the gospel , tim. . . now the intrinsick evil and fearful consequences of this sin of unbelief will appear in these following particulars . . unbelief fixes the guilt of all other sins on the person of the unbeliever ; it binds them all fast upon his soul , iohn . . for if ye believe not that i am he , ye shall dye in your sins . dye in thy sins man ! it were better for thee to dye in a ditch . what more terrible can god threaten , or man feel ? this is the sin that makes the death of christ of none effect to us , gal. . . there is indeed a soveraign virtue in the blood of christ to pardon sin , but thy soul cannot have the benefit of it while it remains under the dominion of this sin . as it was said of the miraculous works of christ , he could do no mighty works there , because of their unbelief , matth. . . so none of his spiritual works , no ordinances can do thy soul good till the lord break the power of this sin , hebr. . . the word preached did not profit them , not being mixed in faith in them that heard it . if a man were dangerously sick , or wounded , the richest cordial or most soveraign plaister in the world can never recover him , unless received and applyed . unbelief spills the most soveraign cordials of the gospel , as water upon the ground . the greatest sins that ever thou committedst might be pardoned , did not this sin lye in the way ; were this gone , all the rest were gone too ; but whilst unbelief remains , they also remain upon thee . ly , of all the sins that are upon the souls of men , this is the most difficult sin to be removed and cured : other sins lye more open to conviction , but this hath the most specious pretences to countenance and defend it . men commit this sin out of a fear of sin . they will not believe , lest they should presume . they dare not believe because they are not qualified . the strength of other sins meets in this sin of unbelief : it is the strongest fort wherein satan trusteth . take an adulterer , or a profane swearer , and you have a fair open way to convince him of his sin : shew him the command he hath violated , and he hath nothing to say in his own defence : but the unbeliever hath a thousand plausible defences . ly , this is the great damning sin of the world . i do not say but all other sins deserve damnation , ( for the wages of sin is death ) but this is the sin in the virtue whereof other sins damn and ruin the soul. this is the condemnation , john . . and as it is a damning sin , so it is a sin which damns with aggravated damnation , thess. . . o then let us mourn over , and tremble at this dreadful sin , which opposes and so often frustrates the great design and main end of the whole gospel . iv. vse for exhortation . is it the main scope of the gospel to bring men to christ by faith , then be perswaded heartily to comply with this great design of the father , son , and spirit , ministers , ordinances , and providences , in opening your hearts to receive christ this day by faith unfeigned . and oh that i could suitably press this great point , which falls in so directly with the main stream and scope of the whole gospel : and oh , that whilst i am pressing it , you would list up an hearty cry to heaven , lord give me faith , whatever else thou deny me ; open my heart to christ under the gospel calls . i do not only press you to a general and common assent to the truths of the gospel , that christ is come in the flesh , and laid down his life for sinners ; but unto an hearty evangelical consent to receive him upon gospel terms ; to close with him in all his offices , subjecting heart and life unto his authority , living entirely upon him for righteousness , and to him by holiness . the value of such a faith as this , is above all estimation . for ( . ) this is the grace which god hath dignified , and crowned with glory and honour above all its fellow graces . it s singular praises and encomiums are in all the scriptures . this is called precious faith , pet. . . soul enriching faith , iames . . that 's a miserable poor soul indeed that is destitute of it , whatever the largesses of providence have been to him . and he is truly rich , to whom god hath given faith , whatever he hath denied him of the comforts of this life . this christ calls the work of god , iohn . . this is the work of god that you believe . why ? so are all other things that your eyes behold , they are the works of god ; the earth , the sea , the sun , moon and stars , they are his handy-work . true , they are so ; but this is the work , the most eminent , glorious , and admirable work of god , sine pari , excelling all his other works which your eyes behold . and ( . ) that which exalts and dignifies it , not only above all the works of god's hands , but even above its fellow graces , the works of his spirit , is that high office unto which it is appointed in the justification of a sinner . god hath singled out this grace from among all the other graces , to be the instrument of receiving and applying the righteousness of christ for the justification of a guilty soul , rom. . . you are never said to be justified by love , hope , or desire , but by faith . 't is true , all other graces are supposed in the person justified , but none apprehends and applies the righteousness of christ for justification , but this only . and the justifying act of faith being a receiving act , the glory of god is therein secured , therefore it is of faith that it might be by grace . ( . ) the grace of faith , which i am recommending to you this day , is not only the instrument of your justification , but it is also the bond of your union with christ , eph. . . that christ may dwell in your hearts by faith. 't is the uniting grace , the marriage knot , 't is that which gives interest in , and title to the person and benefits of christ. the great thing upon which the eyes of all the awakened world are intently and solicitously fixed . whatever apprehensions you have of an interest in christ , and whatever his benefits be worth in your eyes ; neither himself , or them can ever be obtained without faith. o brethren , there is a day coming , when they that now sleight and neglect this interest and concern of their souls , would gladly part with ten thousand worlds for a good title to christ , could it be purchased therewith : but it is faith , and nothing without faith , that intitles you to christ , and to his benefits . ( . ) that which should yet more endear this grace of faith to you is this , that it is the hand which receives your pardon from the hand of christ , the messenger that brings a sealed pardon to a trembling sinner , acts . . and by him all that believe are justified from all things , from which they could not be justified by the law of moses . cleared of all those sins from which the law could never clear them , nor any repentance , restitution , or obedience of their own without faith , o what a welcom messenger is faith , and what joyful tydings doth it bring ! you would say so , if ever you had felt the efficacy of the law upon your consciences ; if ever you had lain , as some sinners have , with a cold sweating horrour upon your panting bosoms , under the apprehensions of the wrath god. this fruit of faith is rather to be admired than exprest , psal. . . ( . ) faith is not only the messenger that brings you a pardon from heaven , but it is , as i may say , that heavenly herauld that publishes peace in the soul of a sinner . o peace , how sweet a word art thou ! how welcom to a poor condemned sinner ! beautiful upon the mountains are the feet of them that publish peace . now 't is faith that brings this blessed news , and publishes it in the soul , without which all the publishers of peace without us , can administer but little support , rom. . . faith brings the soul out of the storms and tempests with which it was tossed , into a sweet rest and calm , hebr. . . we which have believed do enter into rest. is the quiet harbour welcom to poor weather-beaten seamen after they have past furious storms and many fears upon the raging sea ? o how welcom then must peace be to that soul that hath been tossed upon the tempestuous ocean of its own fears and terrours , blown up and incensed by the terrible blasts of the law and conscience ? it was a comfortable sight to noah and his family to see an olive leaf in the mouth of the dove , by which they knew the waters were abated . but oh , what is it to hear such a voice as this from the mouth of faith ! fury is not in me , saith the lord ; his anger is turned away , and he comforteth thee . fear not thou poor tempestuous soul , the god of peace is thy god. ( . ) faith doth not only bring the tempestuous soul into a calm , but it is the grace also which opens to the soul a door of access into the gracious presence of god ; without it there is no coming to him acceptably , hebr. . . he that cometh unto god must believe . this liberty and access to god is indeed the purchase of the blood of christ ; he procur'd it at a great sum ; but faith is the grace that brings the soul actually into the presence of god , and there helps it to open and ease its griefs ; and with liberty of speech to discover all its grievances , fears , and burthens to the lord. and truly , this world were not worth the living in , without such a blessed vent to our troubles as this is . the believer only hath gotten the key that opens the door of access unto god ; if he have any sins , wants , burthens , affictions , temptations , &c. here he can ease them . ah christian , the time may come when thy heart may be filled with sorrows to the brim , and there may not be found a person of thy acquaintance in all the world , to whom thou canst turn to ease thy sorrows , or give vent to thy troubles : now blessed be god for faith. o the ease one act of faith gives a troubled soul , which is like bottles full of new wine , and must either vent or break ! well may it be said , the iust shall live by faith ; how can we imagine we should live without it ? certainly our afflictions and temptations would swallow us up , were it not for the sweet assiduous reliefs that come in by faith. ( . ) and yet farther to enflame your desires after faith , this is the grace that gives you the soul reviving sights of the invisible world , without which this world would be a dungeon to us , heb. . . 't is not only the substance of things hoped for , but the evidence of things not seen . o'tis a precious eye , how transporting are those visions of faith , pet. . . whom having not seen we love , whom though now we see him not , yet believing we rejoyce , with joy unspeakable and full of glory . we that preach of heaven to you , cannot shew you the glorious person of christ there ; nor the thrones , crowns , and palms that are above ; but faith can make these things visible . that 's an eye that can penetrate the clouds , and shew you him that is invissible , heb. . . ( . ) the grace of faith , which i am recommending to you this day , is instrumentally the livelyhood of your souls in this world , hab. . . the just shall live by his faith . when god gives a soul faith , he gives it him for a livelyhood , and expects he should keep house upon it , while he is in this world ; and god reckons he hath made plentiful provision for your souls , when he hath given them faith , and furnished out such variety of precious promises for your faith to feed upon . abraham , moses , david , and all the saints kept house upon no other provision but what faith brought in , and at what a high and excellent rate did they live ? here man eateth angels food . 't is a store-house of provision , 't is a shop of cordials , i had fainted , unless i had believed , psal. . . a believer lives the highest life of all men upon earth ; and as the believers soul is dayly fed by faith , so all the other graces in his soul are maintained and dayly supported by the provisions faith brings them in . the other graces ( as one saith ) like the young birds in the nest , live upon that provision this grace of faith gathers for them , and puts into their mouths . take away faith , and you quickly starve the soul of a christian ; will not all this engage your desires after faith ? why then ( . ) consider this is the grace whereby we dye safely , as well as live comfortably ; as you cannot live comfortably without it in this world , so neither can you dye safely or comfortably without it when you go out of this world , heb. . . these all dyed in faith , not having received the promises ; but having seen them a far off , and were perswaded of them , and embraced them . mark here , how these excellent persons died ; they all died embracing the promises in the arms of their faith . an allusion to two dear friends , hugging one another at their parting . o precious promises , saith the dying believer ; of what unspeakable use and benefit have you been to me all the days of my pilgrimage ! you are they to whom i was wont to turn in all my troubles and distresses ; but i am now going into the life of immediate vision , farewel blessed promises , scriptures , ordinances and communion of imperfect saints ; i shall walk no more by faith , but by sight . ( . ) in a word , and that a great word to ; this is the grace that saves you , eph. . . by grace are you saved , through faith . your salvation is the fruit of free grace ; but grace it self will not save you in any other method , but that of believing . the grace of god runs down through the channel of faith ; faith is the grace that espouses your souls to christ here , and accompanies it every step of the way until it come to his full enjoyment in heaven ; and then is swallowed up in vision . it embarques you with christ , and pilots you through the dangerous seas , till you drop anchor in the haven of everlasting rest and safety ; where you receive the end of your faith , the salvation of your souls o then in consideration of the incomparable worth , and absolute necessity of this precious grace ; make it your great study , make it your constant cry to heaven night and day ; lord give me a believing heart , an opening heart to jesus christ. if you fail of this , you come short of the great end and design of the whole gospel , which is to bring you to faith , and by faith to heaven . sermon x. revel . . . — if any man hear my voice , and open the door , [ i will come in to him , and sup with him . ] in the former sermons we have considered christs suit , for a sinners heart ; we now come to the powerful arguments and motives used by him to obtain his suit , which are two , . union , i will come in to him , and sup with him . . communion , and he with me . these are strong and mighty arguments , and encouragements , able one would think to open any heart in the world to christ ; and yet considering how fast the hearts of men are glued to their lusts , fixed and riveted in their sins until the spirit come upon them with powerful convictions : and when under conviction , what mighty discouragements they labour under from their former sinfulness and present unworthiness ; all this is little enough to bring them to faith : nay , in it self utterly insufficient without the almighty power second and set them home with effect on the heart ; for it is not meer moral suasion will do the work . 't is true , christ will not make a forcible entrance into the soul , he will come in by the consent of the will ; but the will consents not , till it feel the power of god upon it , psal. . . almighty power opens the heart , and determins the will , but still in a way congruous to the nature of the will , hos. . . i drew them with the cords of a man , with the bands of love . when under the influence of this power the soul opens unto christ , he will come in , take that soul for his everlasting habitation ; refresh and feast it with the sweetest consolations and privileges , purchased by his blood ; whence the tenth observation is , doct. x. that christ will certainly come into the soul that opens to him ; and will not come empty handed , but will bring rich entertainment with him ; i will come in to him , and sup with him . when the prodigal ( the emblem of a convert ) returned to his father , luke . . his father not only received but adorned , and feasted him . in opening this point , i shall shew first , what christs coming in to the soul intends . secondly , how it appears christ will come in to the opening soul. thirdly , what that rich entertainment is he brings with him . fourthly , why he thus entertainsthe soul that receives him and opens to him . first , what christs coming in to the soul intends ; and in general , i must say , this is a great mystery , which will not be fully understood , till we come to heaven , iohn . . at that day you shall know that i am in my father , and you in me , and i in you . then the essential union of christ and his father , and the mystical union between believers and christ will be more clearly understood , than we are capable to understand them in this imperfect state : yet for present so much is discovered as may justly astonish poor sinners at the marvelous condescension of the lord jesus to them . more particularly , this expression , i will come in to him , imports no less than his uniting such a soul to himself ; for he comes in with a design to dwell in that soul by faith , eph. . . to make such a man a mystical member of his body , flesh , and bones , eph. . . which is the highest honour the soul of man is capable of ; indeed , this coming of christ into the soul of a sinner , doth not make him one person with christ , that is the singular honour to which our nature is advanced by the hypostatical vnion ; but this makes a person mystically one with christ , and though it be beneath the hypostatical vnion , yet it is more than a meer foederal vnion . christs coming into the soul signifies more than his coming into covenant with it , for it is the taking of such a person into a mystical union with himself by the imparting of his spirit unto him ; as the vital sap of the stock coming into the grass , makes it one with the stock , iohn . . so the coming of christs spirit into the soul makes it a member of his mystical body ; and this is a glorious supernatural work of god , cor. . . most honorable , most comfortable , and for ever sure and indissoluble ; as i have elsewhere more fully shewed . secondly , in the next place , i shall evidence the truth and certainty of this most comfortable point , that christ will come in , and that with singular refreshments and comforts , to every soul that hears his voice , and opens to him . no present unworthyness , or former rebellions shall bar out christ , or obstruct his entrance into such a soul. whatever thou hast been , or done ; all that notwithstanding , christ will come into thee , and dwell with thee ; and make thy soul an habitation for himself through the spirit , eph. . . i say , let thy heart but open to him and he will both fill and feast thee , with a non obstante , as to all thy former miscarriages . i know it is the common discouragement that multitudes of convinced humbled sinners lye under , who seeing so much vileness in their natures , and practices ; cannot be perswaded that ever the lord jesus will cast an eye of favour on them ; much less , take up his abode in them . what , dwell in such a heart as mine , which hath been an habitation of devils , a sink , a puddle of sin from my beginning ! this is hard to be believed ; but sinner , thou hast the word of a king from heaven for it ; a word whose credit was never crackt or stained from the first moment it was spoken ; that whatever thy former or present vileness or unworthiness hath been , or is ; he will not be shy of such a soul as thou art , if thou be but willing to open to him ; thy great unworthiness shall be no bar to his union with thee , if any man open , i will come in to him , &c. for , first , if personal unworthiness were sufficient to bar christ out of thy soul , it would equally bar him out of all the souls in the world ; for all are unworthy as well as thy self . where-ever christ finds sinfulness , he finds unworthiness ; and to be sure he finds this where-ever he comes . christ never expected to find worthiness in thee , but it highly pleases him to find thee under a becoming sense of thy personal unworthiness , ier. . . only acknowledge thine iniquity , that thou hast transgrest against the lord thy god , &c. the returning prodigal acknowledged to his father , i am not worthy to be called thy son , luke . , . but this did not bar his access to , or hinder his acceptance by his father . all that come to god to be justified , must see and confess their own vileness , and come to him as one that justifieth the ungodly , rom. . . secondly , thy former vileness and present unworthiness can be no bar to christs entrance , because it can be no surprize to him . he knew thou wast an unworthy soul when he made the first overture of grace and reconciliation to thee ; and if thy unworthiness hindred not the beginning of his treaty with thee , it shall not hinder the closing and finishing act thereof in his union with thee . i knew that thou wast a transgressor from the womb , isa. . . thirdly , christ never yet came into any soul where satan had not the possession before him . every soul in which christ now dwels , was once in satans power and possession , acts . . to turn them from darkness to light , and from the power of satan to god. so luke . , . when a strong man armed keepeth his pallace , his goods are in peace . but when a stronger than he shall come upon him , and overcome him ; he taketh from him all his armour wherein he trusted , and divideth his spoil . fourthly , thy present vileness and unworthiness can be no bar to christs entrance into thy soul , because christ never yet objected to any man his unworthiness , but his unwillingness to come unto him , iohn . . you will not come unto me , that you might have life . and again , matth. . . how oft would i have gathered thy children , and ye would not ? indeed , you find something like a repulse from christ to that poor canaanitess , mat. . , . lord help me , said that poor distressed soul ; but he answered and said , it is not meet to take the childrens bread , and cast it to dogs . however harshly and discouragingly these words sound , yet certainly it was none of christs intent to damp and discourage her faith , but to draw it forth to a more excellent and intense degree ; which effect it obtained , vers . . fifthly , neither would christ have made the tenders of mercy so large and indefinite , had he intended to have shut out any soul upon the single account of personal unworthiness , provided it be but willing to come unto him . cast thine eye , poor discouraged soul , upon christs invitations and proclamations of grace and mercy in the gospel , and see if thou canst find any thing beside unwillingness , as a bar betwixt thee and mercy ; harken to that voice of mercy , isa. . . ho , every one that thirsteth , come ye to the waters , and he that hath no money , come ye , buy and eat ; come , buy wine and milk without money , and without price . ( i. e. ) without personal desert , or worthiness : so again , rev. . . the spirit and the bride say come , and let him that is athirst come ; and whosoever will , let him take the water of life freely . here you see personal vileness and unworthiness is no obstacle in the way of christ. once more , see iohn . . in the last day , that great day of the feast , iesus stood and cried , saying , if any man thirst , let him come to me and drink . thus you see what christs coming into the soul is , and what evidences there are , that when once the soul is made truly willing , christ will certainly come into it ; and no former vileness or present unworthiness shall be a bar to obstruct his entrance . thirdly , in the next place , i shall shew you , that when christ comes into the soul he will not come empty handed . 't is christs marriage day , and he will make it a good day ; a festival day ; bringing such comforts along with him , as the soul never tasted before ; he spreads as it were a table , furnishes it with the delicates of heaven : i will sup with him , saith the text : what those spiritual mercies are which christ brings a long with him to the opening willing soul , comes next in order to be spoken to . and . when christ comes into the soul of a sinner , he brings a pardon with him , a full , a free , and a final pardon of all the sins that ever that soul committed . this is a feast of it self ; good cheer indeed : christ thought it to be so when he told the poor palsey-man , matth. . . son be of good cheer , thy sins are forgiven thee . he doth not say , be of good cheer , thy palsey is cured , thy body recovered from the grave ; but be of good cheer , thy sins are pardoned . o how sweetly may the pardoned soul feed upon this ! and this is not any peculiar mercy , designed for some special favorites , but what is common to all believers , acts . . by him all that believe , are justified from all things . christ and pardon come together ; and without a pardon no other mercy would relish ; no feast , no musick , no money , or honour , have any favour or comfort with them to a condemned man ; but the comfort of a pardon reaches to the very heart , isa. . , . comfort ye , comfort ye my people , saith the lord ; speak comfortably to jerusalem , or as in the hebrew , speak to the heart of jerusalem . but what are the ingredients of that cordial that will comfort ierusalems heart ? why , say unto her that her iniquities are pardoned ; that carries along with it the spirit of all consolation . and there are four things in the pardon of sin that make it the sweetest mercy that ever the soul tasted ; comfort which is impossible to be communicated to another , with the same sense that the pardoned soul hath of it , rev. . . first , that which makes the pardon of sin ravishingly sweet , is the trouble that went before it . the labourings and restless tossings of the troubled soul , which were antecedent to this pardon , make the ease and peace that follows by it incomparably sweet . as the bitterness of hell was tasted in the sorrows of sin , so the sweetness of heaven is tasted in the pardon of it . secondly , the nature of the mercy it self is incomparably sweet ; for it is a mercy of the first rank . pardon is ●uch a mercy as admits no comfort to come before it , nor any just cause of discouragement can follow after it . if god have not spoken pardon to the soul , it can have no fetled ground for joy , ezek. . . and if he have , there can be no just ground for dejection , whatever the troubles be that lye upon it , isa. . . the inhabitants shall not say , i am sick : the people that dwell therein shall be forgiven their iniquities . thirdly , the third thing that makes this mercy delicious , and ravishingly sweet to the soul ; are the properties of it , which are four . ( . ) god writes upon thy pardon frank ; 't is a free mercy , which cost thee nothing , rom. . . being justified freely by his grace . thou hast bought me no sweet cane with money , yet i , even i am be that blotteth out thy transgression , for my own names sake . ( . ) god writes upon thy pardon full , as well as free , the pardon extends to all the sins that ever thou committedst , acts . . by him all that believe , are justified from all things . the sins of thy nature , and practice ; the sins of thy youth , and age ; great sins , and lesser sins , are all comprehended within thy pardon . thou art acquitted not from one , but from all ! certainly , the joy of heaven must come down in the mercy of remission . o what a feast of fat things with marrow , is this single mercy ; a pardon free without price , full without exception ! and then ( . ) its final , without revocation ; the pardoned soul never more comes into condemnation : thine iniquities are removed from thee as far as the east is from the west ; as those two opposite points of heaven can never meet , so the pardoned soul and its pardoned sins can never more meet unto condemnation , psal. . . ( . ) god writes upon the pardon another word , as sweet as any of the rest , and that is sure . 't is a standing mercy never to be recall'd , vacated or annulled , rom. . , , . the challenge is sent to hell and earth , men and devils ; who shall lay any thing to the charge of gods elect ? 't is god that justifies , who is he that condemneth ? it is christ that died , &c. who can arrest when the creditor dischargeth ? who can sue the bond , when the debt is paid ? 't is christ that died . the table is spread , and the first mercy served in , is the pardon of sin . eat , o friends , drink , yea , drink abundantly o beloved . now the labouring conscience that rowled and tossed upon the waves of a thousand fears , may drop anchor and ride quiet in the pacifique sea of a pardoned state. what joy must stream through the conscience , when the sweetness of that scripture , rom. . . shall be pressed into thy cup of consolation ! the pardoned soul may speak and think of death and judgment without consternation ; yea , may look upon it as a time of refreshing from the presence of the lord , acts . . this is heavenly manna , the sweetness of it swallows up all expression , all conceptions ; no words , no thoughts , can comprehend the riches of this mercy . ii. and yet this is not all , behold another mercy in consequence unto this , brought in to refresh and cheer the consenting soul , and that is peace with god. pardon and peace go together , rom. . . being justified by faith , we have peace with god. peace is a word of a vast comprehension ; peace in the language of the old testament , comprehends all temporal good things , sam. . . and peace in the new testament , comprehends all spiritual mercies , thes. . . the blessings of heaven and earth are wrapt up in this word . the soul that opens to christ hath peace of reconciliation in heaven , the enmity that was betwixt god and that soul is taken away through the blood of christ , isa. . , . o lord , i will praise thee ; though thou wast angry with me , thine anger is turned away , and thou comfortest me . this must be an invaluable mercy , for the purchase of it cost the blood of christ , isa. . . the chastisement of our peace was upon him . he made peace by the blood of his cross , col. . . and this peace of reconciliation is setled by christ upon a firm foundation . his blood gives it a more firm and steady basis and foundation than that of the hills and mountains , isa. . . and that which makes it so firm and sure , is the advocateship of jesus christ in heaven , iohn . . . if any man sin , we have an advocate with the father . there is also peace in the believers conscience , peace as it were by proclamation from heaven ; and this is built upon the peace of reconciliation . we cannot have the the sense of peace , till we are brought into a state of peace ; the latter is the result of the former . and this is a special part of that supper christ provides to entertain the soul that receives it . how sweet this is , is better felt than spoken . a dreadful sound was lately in the ears of the law-condemned sinner ; but now his heart is the seat of peace . and this peace is ( . ) the souls gard against all inward and outward terrors , phil. . . the peace of god shall keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the word is , guard your hearts and minds . the persons of princes are secured by guards of armed and valiant men , who watch while they sleep . thus solomon had his royal guard , because of fear in the night , cant. . , . this peace of god , christian , is thy life-guard , and secures thee better than solomons threescore valiant men , that were about him . time was when thou wast affraid to sleep , for fear thou shouldst awake in hell : now thou maist say with david , i will both lay me down and sleep , for thou lord makest me to dwell in safety . now , come life , come death ; the soul is safe , the peace of god is its royal guard . ( . ) this peace is ease as well as safety to the soul ; 't is heart-ease ; no sooner doth god speak peace to the conscience , but the soul finds it self at ease and rest , heb. . . we which have believed , do enter into rest . it is with such a soul as it was with the dove , noah sent out of the ark ; that poor creature wandred in the air , as long as her wings could carry her ; had her strength fail'd , there was nothing but the waters to receive her . o how sweet was rest in the ark ? ( . ) this peace is news from heaven , and the sweetest tydings that ever blest the sinners ear , next unto christ , heb. . . the blood of christ speaketh better things than that of abel . and you are come to this blood of sprinkling , the same day and hour that christ is come into your souls . this is the voice of that blood , thou hast sinned , i have satisfied ; thou hast kindled the wrath of god , and i have quencht it . the angels of heaven cannot feed higher ; their joys are not more delicious than those prepared for believers are , whereof this is a foretast ; whatever circumstances of trouble a man be in , this effectually relieves him . paul and silas were in sad circumstances , shut up in the inner-prison , their feet made fast in the stocks , their cruel keeper at the door , their execution designed in a few days : god did but set this dish upon the table before the prisoners , and they could not forbear to sing at the feast , acts . . at midnight they sang , &c. iii. after these two royal dishes , pardon , and peace , a third will come in , viz. ioy in the holy ghost ; this is somewhat beyond peace , 't is the very quintessence and spirit of all consolation . the kingdom of god is said to consist in it , rom. . . 't is somewhat near to the joy of the glorified , pet. . . 't is heaven upon earth . all believers do not immediately attain it , but one time or other god usually gives them a taste of it ; and when he doth , it is as it were a short salvation . o who can tell what that is which the apostle calls , the shedding abroad of the love of god into the heart , by the holy ghost , which is given to us ! rom. . . it is a joy which wants an epithet to express the sweetness of it , pet. . . ioy unspeakable and full of glory . it hath the very scent and taste of heaven in it , and there is but a gradual difference betwixt it , and the joy of heaven . this joy of the holy ghost , is a spiritual cheeriness , streaming through the soul of a believer upon the spirits testimony , which clears his interest in christ , and glory . no sooner doth the spirit shed forth the love of god into the believers heart , but it streams and overflows with joy . joy is no more under that souls command ; and this will evidently appear , if you consider the matter of it ; it arises from the light of gods countenance , psal. . , . the heavenly pet. . . whom having not seen we love , &c. the soul is transported with joy , ravished with the glory and excellency of christ. didst thou ever see this christ whom thy soul is so ravished with ? no , i have not seen him , yet my soul is transported with so much love to him ; whom having not seen , we love . but if thou never sawest him , how comes thy soul to be so delighted and ravished with him ? why , though i never saw him by the eye of sense , yet i do see him by the eye of faith ; and by that sight my soul is flooded with spiritual joy . believing we rejoyce . but what manner of joy is that which you taste ? why , no tongue can express that , for it is joy unspeakable . but how are christ and heaven turned into such ravishing joys to the soul ? why , the spirit of the lord gives the believing soul not only a light to discern the transcendent excellency of these spiritual objects ; but a sight of his interest in them also . this is my christ , and this the glory prepared for me ; without interest , heaven it self cannot be turned into joy . my soul rejoyceth in god my saviour , luke . . we read , luke . . of some that shall have a sight of abraham , isaac , and iacob , and all the prophets in the kingdom of god , and yet a sight without joy ; a dreadful sight to them , for want of a joint interest with them in that glory . they shall see , and yet wail and weep , and gnash their teeth : but an interest sealed gives joy unspeakable . now as to the excellency of this joy , it will be found to be the pleasant light of the soul ; light and joy are synonimous terms in scripture , psal. . . 't is as the cheerful light of the morning after a sad and dismal night . you that have sat in darkness and the shadow of death , you that have sat mourning in the dark without one glimpse of a promise , you that have convers'd with nothing but dismal thoughts of hell and wrath ; o i shall be cast away for ever ! what will you say when after all this darkness , the day-star shall arise in your hearts , the joy of heaven shall beam upon your souls ? will not this be a glorious reward for all your self-denyal for christ ? and fully recompense for the frowns of carnal relations for giving entertainment to christ ? this joy of the lord , if there were no other heaven , is an abundant recompense . this joy of the lord shall be your strength , neh. . . let god but give a man or woman a little of this joy into his heart , and he shall presently feel himself strengthened by it , either to do or to suffer the will of god. now he can pray with enlargement , hear with comfort , meditate with delight ; and if god call him to suffer , this joy shall strengthen him to bear it . this was it that made the martyrs go singing to the stake . this therefore transcends all the joys of this lower world : there are sinful pleasures , men find in the fulfilling their lusts : there are sensitive joys that men find in the good creatures of god , filling their hearts with food and gladness : there are also delusive joys , false comforts that hypocrites find in their ungrounded hopes of heaven . the joys of the sensualist are bruitish , the joys of the hypocrite are ensnaring and vanishing ; but the joys of the holy ghost are solid , sweet , and leading to the fulness of everlasting joy . this is the third heavenly dainty you may expect to feed on , if you open your hearts to receive christ by faith , else you have all the consolation that ever you must expect . iv. we read in scripture of the sealings of the spirit , a choice and blessed priviledg of believers consequent upon believing , eph. . . in whom after that ye believed , ye were sealed , &c. this then may be expected , by every soul that opens to christ , how rich soever the comforts of it be . the spirit indeed seals not before faith , for then he should set his seal to a blank ; but he usually seals after believing , and that as the spirit of promise . note here , the agent or person sealing , the spirit , he knows the counsels , thoughts , and purposes of god , cor. . , . he also is authorized to this work ; and being the spirit of truth , he cannot deceive us . there is a twofold seal spoken of in scripture ; one referring to god's eternal foreknowledge and choice of men , tim. . . nevertheless the foundation of god standeth sure , having this seal , the lord knoweth who are his , ( i. e. ) the lord perfectly knows every soul that belongs to him , through the world . but now what comfort is this to a poor believer , that god knows who are his ? therefore there is another sealing referring to the spirit , as his act upon believers , to make them know that they are his . the first is general , the lord knoweth who are is : but this is particular , the lord knoweth thee to be his . this is joyful news indeed : the former makes it sure in it self , the latter makes it sure to us . now this is a most glorious priviledge , a work of the spirit which hath a most ravishing delicious sweetness in it ; and that which makes it so , is ( ) the weightiness of the matter sealed to , which is no less than christ , and the eternal inheritance purchased by his blood. this seal secures our title to christ , and to the eternal glory : we are sealed to the day of redemption . the sealed believer can say , christ , how great , how glorious soever he be , is my christ ; the covenant of grace , and all the invaluable promises contained in it are mine . ( . ) the rest and quietness which follows it , makes it an invaluable mercy ; this brings the anxious solicitous mind and conscience to rest and peace . o what a mercy is it to have all those knots untied , those objections answer'd , those fears banished , under which the doubting soul so long laboured , and which kept it so many nights waking and restless ! god only knows at what rate some poor creatures live under the scarings of their own consciences , and frequent fears of hell : and what an inconceivable mercy it would be to them to be delivered at once from their dangers and fears , which hold them under a spirit of bondage ? open to christ , and thou art in the way to such a deliverance , come unto me and i will give you rest , saith christ , matth. . , . ( . ) this sealing of the spirit which follows upon believing , will establish the soul in christ , confirm it and settle it in the ways of god , which is an unspeakable priviledge , cor. . . now he which establisheth us with you in christ is god , who also hath sealed us . mark how establishment follows sealing . new temptations may come , great persecutions and sore afflictions may come ; but how well is that soul provided for them all , that hath the sealings of the spirit unto the day of redemption ? yea , though the soul that was sealed should for the present be under new darkness , new temptations and fears ; yet former sealing will give establishment and relief , when the thoughts run back to the sealing day , and a man remembers how clear god once made his title to christ , well then , open to christ , if ever you expect to be sealed to salvation . if you continue to despise and reject the tenders of christ in the gospel , whilst others that embrace him are sealed to redemption : your unbelief and final rejection of christ will seal you up to the day of damnation . v. and lastly , we read likewise in the scriptures of the earnest of the spirit . this is three times mentioned in the scriptures , eph. . . which is the earnest of our inheritance until the redemption of the purchasad possession , cor. . . where it is joyned with the former priviledge of sealing , who hath also sealed us , and given the earnest of the spirit in our hearts . and again , cor. . . he that hath wrought us for the self same thing is god , who also hath given unto us the earnest of the spirit . the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally a syriak word : the greeks are supposed to get it from the phonician merchants , with whom they traded ; and it notes a part paid in hand to confirm a bargain for the whole . there are two things in an earnest . ( ) it is part of the sum or inheritance : if it were a contract for a sum of mony , then it was a small part of a greater parcel : if for an inheritance , then the earnest is a taking a part of the inheritance , as a twig or turf , part of the whole . now the spirit of god chooses this word on purpose to signifie two great things to his people by it . ( . ) that those comforts communicated by the spirit to believers are of the same kind with the joys of heaven , though in a far inferiour degree , pet. . . called there ioy unspeakable and full of glory , and rom. . . called there , the first-fruits of the spirit . the first-fruits and the crop or harvest are one in kind . surely there is something of heaven as well as hell tasted by men in this world : hell is begun here in the terrors of some mens consciences ; and heaven also is begun here in the absolution , peace and comfort of other mens consciences . ( . ) as an earnest is part of the sum or inheritance , so the use and end of it is confirmation and security ; as much as to say , take this in part till the whole be paid : yea , take it for thy security that the whole shall be paid . believers have a double pledge or earnest for heaven ; one in the person of christ , who is entred into that glory for them , iohn . , . the other in the joys and comforts of the spirit , which they feel and taste in themselves . these are two great securities , and the design of god in giving us these earnests and foretasts of heaven , are not only to settle our minds , but to whet our industry , that we may long the more earnestly , and labour the more diligently for the full possession . the lord sees how apt we are to flag in the pursuit of heavenly glory : and therefore gives his people a taste , an earnest of it , to excite their diligence in the pursuits of it . god deals with his people in this case , as with israel ; they had been forty years in the wilderness , many sore temptations they had there encountred ; at last they were come upon the very borders of canaan ; but then their hearts began to faint ; there were anakims , gyants in the land , poor israel feared they should not stand before them ; but ioshua sends spies into the land , who returning , bring the first-fruits of canaan to them , whereby they saw what a goodly country it was ; and then the fear of the anakims began to vanish , and a spirit of courage to revive in the people . thus it is even with the borderers upon heaven ; tho' we be near that blessed land of promise , yet our hearts are apt to faint upon a prospect of those great sufferings without us , and those conflicts with corruptions we feel within us : but one taste of the first fruits of heaven , like those grapes of eshcol , revive our spirits , rouze our zeal , and quicken our pursuits of blessedness . for these reasons god will not have all of heaven reserved till we come thither . and now tell me , you that have tasted these first-fruits of the spirit , ( ) is there not something in faith of that glorified eye , by which the pure in heart do see god in heaven ? matth. . . o that eye of faith ! that precious eye ! which comes as near to the glorified eye , as any thing in this imperfect state can come , pet. . . whom having not seen ye love , in whom though now ye see him not , yet believing ye rejoyce , with joy unspeakable and full of glory . ( ) is there not something of that glorified love to be felt in an inferiour degree by the saints in this world ? what else can we make of that transport of the spouse , cant. . . stay me with flagons , comfort me with apples , for i am sick of love ? 't is true , our love to god in heaven is much more servent , pure , and constant ; yet these high-raised acts of spiritual love have a tast and relish of it . ( ) is there not something here of that heavenly delight wherewith the glorified delight in god ? as the visions of god are begun on earth , so the heavenly delights are begun here also . some drops of that delight are let fall here , psal. . . in the multitude of the thoughts i had within me , thy comforts delight my soul. david's heart , 't is like , had been full of sorrow and trouble ; a sea of gall and wormwood had overflowed his soul : god le ts fall but a drop or two of heavenly delight , and all is turned into sweetness and comfort . ( ) is there not something here of that transformation of the soul into the image of god , which is compleat in heaven , and a special part of the glory thereof ? 't is said in iohn . . we shall be like him , for me shall see him as he is . this is heaven , this is glory , to have the soul moulded into full conformity with god ; something thereof is experienced in this world : o that we had more ! cor. . . but we all with open face , beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory as by the spirit of the lord. ( ) is there not something felt here of the ravishing sweetness of god's presence in ordinances and duties , which is a faint shadow at least , of the joys of his glorious presence in heaven ? there is certainly a felt presence of god , a sensible nearness unto god at some times , and in some duties of religion , wherein his name is as an oyntment poured forth , cant. . . something that is felt beyond and above all the comforts of this world . ( ) in a word , the joys of heaven are unspeakable joys ; no words can make known to others what they are . when paul was caught up into paradice , he heard unspeakable words , cor. . . and are there not times even in this life , wherein the saints do feel that which no words can express ? pet. . . rev. . . now , if such earnests of the spirit do follow after believing ; if opening the soul to christ do bring it into these suburbs of heaven ; who then would not receive christ into his soul , and such an heaven upon earth with him ? and thus i have shewed you what some of those heavenly rarities are with which christ entertains believers upon earth , the fulness and perfection whereof is reserved for heaven , and hereby secured to the opening or believing soul : which was the first thing to be discovered . secondly . next we shall enquire into the reasons why christ thus entertains , feasts and refreshes the soul that receives him . and first , this he doth to express the great joy and satisfaction his soul hath in the faith and obedience of poor sinners . we read , isa. . . of the hard travel of christs soul , and the great satisfaction he hath in the fruit and issue thereof : he shall see of the travel of his soul , and shall be satisfied . o what pleasure and satisfaction doth it give him to behold the eternal counsels of god , and sore travels of his soul brought to such a birth ! there is no pleasure like it , to the soul of christ in this world . as it is abundant satisfaction to a man to behold the accomplishment of a design upon which he hath laid out many thoughts , and much cost , at last happily finished : or as it is to a woman that hath had a hard labour , a sore travel for a child , to behold the fruit of her womb , to embrace and smile upon that child she travail'd for . so and much more than so it is to christ ; and therefore as the father of the prodigal manifested the joy of his heart for the return of his son , ( who was to him as dead and lost ) by a feast and musick : so doth christ here answerably manifest the content and satisfaction of his soul , by entertaining the believer with these royal dainties of heaven : 't is the souls welcom home to christ. secondly , this christ doth to relieve and refresh poor distressed souls , who have endured so many fears and sorrows from the time of their first conviction , until this day of their union with christ by faith. the way of faith is a very humbling way ; there 's much cutting work in antecedent convictions and humiliations , sad nights and sick days with many poor souls ; and these things bring them very low : they see the law broken by sin , wrath hanging over them in the threatnings , the bitter tast thereof they have in their consciences ; they have dwelt with fears and horrors a long time , and they need succour and support , which the lord jesus is now resolved to give them , lest the spirit fail before him , isa. . . he delights to comfort them that are cast down , cor. . . christ is of a compassionate nature , he is as ready as able to succour them that are tempted , heb. . . that word which we render succour , signifies to run in by way of help , at the cry of one that is in distress . many emphatical cries have gone up to heaven from the distressed sin-sick soul ; these the compassionate jesus hears , and now comes in seasonably to succour and refresh it : he hath rich cordials for fainting hours : the soul hath had a bitter break-fast , and therefore christ will give it a comfortable supper , i will come in to him , and sup with him . thirdly , those that open their hearts to christ must expect to meet great troubles , sufferings , and temptations in that new course whereinto they are entred : their way to heaven lies through much tribulation ; all our troubles are not over when we are got into christ ; nay , then commonly our greatest outward troubles begin , heb. . . after ye believed , ye endured a great fight of affliction : carnal relations now scoff , frown , and cast off ; the world hates them , and marks them out for persecution : now that poor christians may not utterly be discouraged , when they meet with those troubles in the way of their duty ; christ will chear and hearten them by these spiritual refreshments : this is a stock laid in for a rainy day : christ himself had a voice from heaven , matth. . . this is my beloved son , a little before his great combat , much more do his poor people need such consolations to support and encourage them . the wise god foresees , and by this provision forelays the troubles they are to meet with : an hour of sealing fortifies the soul for an hour of suffering . it hath been the observation of some christians , when they have felt more than ordinary comforts of the spirit , that some great tryal hath been near them ; and the event hath confirmed it . whatever comforts christ gives his people at their first entrance into his service , they will have need enough of them all before they finish their course . to these first sealings they will need often to run back , and have frequent recourse to them , and all little enough to support them in after-tryals . fourthly , christ comes in to the opening soul with such divine cordials and refreshments , to defeat and countermine the plot of satan , who hath so often , and so lately , been discouraging them , by representing the ways of christ as sad , melancholy ways ; telling them , they shall never laugh more , never be merry more , after they have embraced and espoused the ways of holiness , spiritus calvinianus , est spiritus melancholicus . well their own experiences shall now confute it , for they now taste that pleasure in christ , in faith , and obedience , which they never tasted in the ways of sin ; thus that scandalous libel of the devil is experimentally confuted . they find they were never truly merry till now , luke . . all true mirth commences from our closing with christ ; and they began to be merry . now these spiritual refreshments are by christ here called a supper , because the supper among the jews was their best meal , luke . . and because it is the last meal . this is not only the best meal that ever a believer made , but upon these spiritual comforts ( though much more refined and perfect ) they are to feed for ever in heaven . o christian , well maist thou be contented with thine outward lot of providence , however it shall fall in this world with respect to thy outward-man ; will a king from heaven come and sup with thee ? doth he feed thy soul with pardon , peace and joy in the holy ghost ? seals an earnest of future glory ? then thou livest at an higher and nobler rate than any of thy carnal neighbours do . blessed be the god and father of our lord iesus christ , who hath blessed us with all spiritual blessings in heavenly places in christ , eph. . . the same person that thus blesses god with an heart over-flowing with joy and comfort , endured as many persecutions , felt as many wants and straighs as any man. what ●f providence do but meanly cloath your bodies , so that you cannot ruffle it out in that splendor and gallantry others do ? yet mayst thou say with the church , i will greatly rejoice in the lord , my soul shall be joyful in my god ; for he hath clothed me with the garments of salvation ; he hath covered me with the robe of righteousness , as a bridegroom decketh himself with ornaments , and as a bride adorneth her self with iewels , isa. . . what if thou fare not deliciously as the great ones of this world do ? yet if christ will give thee to eat of the hidden manna which he promiseth , rev. . . art thou not better clothed and fed than any of the grandees or nobles of the world ? this takes away all grounds of complaint ; it may be you will say , o but we have bodies , as well as souls ; if god had created us angels , that we could live without material food it were another case . i reply , christ never thus intended to feast thy soul , and starve thy body : he that feeds thy soul with bread from heaven , will take care for all necessary provisions on earth , isa. . . you have sought and found the kingdom of god , and his righteousness ; fear not but all other things shall be added to you . i. vse for information . the point before us is full of uses ; i shall begin with information , in the following inferences . i. inference . hence learn , that it is a vile and groundless slander upon religion , to say or insinuate , that it deprives men of the comfort and joy of life . the devil in design to discourage men from the ways of god , puts a frightful mask upon the beautiful face of religion , pretending there is no pleasure or joy to be expected therein ; but this is abundantly confuted and refelled in the text , i will come in to him , and sup with him . solomon tells us , eccles. . . a feast is made for laughter . i am sure that soul that sits with christ at such a feast as hath been described above , hath the best reason of any man in the world to be merry . religion indeed denies us all sinful pleasure , but it abounds with all spiritual pleasure . no rational solid mirth can come before christ ; the unsanctified rejoyce in things of nought , and their joy will be soon ended ; they are hastning to that place where they will find that to be verified of the wages of sin , which they now falsely impute to the wages of holiness ; they shall never rejoyce more , never be merry more : but believers shall find that scripture attested by their dayly experience , prov. . . all her ways are ways of pleasantness , and all her paths are peace . and that there are such pleasures in the ways of god as they never experienced in the ways of sin ; for is it a solid ground of comfort to a man to be out of debt , and all fears of arrests ? and is it not much greater to have our debts paid to god by christ our surety ? matth. . . be of good cheer , thy sins are forgiven thee . is it matter of joy to have a sufficiency of all things for the supply of every want ? he that is in christ hath so , cor. . , . all are yours , and ye are christs . is it a joyful life to be a borderer upon heaven , to confine upon blessedness it self ? then it is a joyful life to be in christ , for they that are so , may rejoyce in the hopes of glory , rom. . . is it matter of all joy to have the comforter himself , who is the spirit of all consolation , taking up his residence in thy heart , cheering , comforting , and refreshing it with such cordials as are unknown things in all the unbelieving world ? then certainly the life of a christian , and the ways of holiness , must be most pleasant and comfortable ; and therefore let none that are looking towards christ be discouraged in their way , by the slanderous reproaches designedly cast upon religion for that end . christ and comfort dwell together . ii. inference . hence in like manner it follows , that christians usually meet the greatest difficulties at their first entrance into religion . the first work of religion is cutting work , wounding work , groaning and weeping work ; thus religion usually begins , acts . . acts . . now the soul seems to be struck dead in the giving up of all its former vain hopes , rom. . . when the commandment came , sin revived , and i dyed ; but afterward comes pardon , peace , joy in the holy ghost . they that go forth weeping , bearing precious seed , now come back rejoycing , bringing their sheaves with them , psal. . . now that blessing takes place upon the soul , matth. . . blessed are they that mourn , for they shall be conforted . light is sowen for the righteous , and joy for the upright in heart . 't is quite contrary in the ways of sin ; all the pleasures of sin come first , the terrors and gripes of conscience come after . sin comes with smiles in its face , but a sting in its tail . pleasures lead the van , hell and destruction bring up the rear , job . , , . though wickedness be sweet in his mouth , though he hide it under his tongue ; yet his meat in his bowels is turned into the gall of asps within him . but here conviction and humiliation come first , these prepare the way for christ ; and after him comes rest and peace . their sorrow is turned into joy , john . . but is this always true ? do not the worst things of religion many times come last ? how many christians go out of the world in a bloody winding sheet ? whatever the after-sufferings of christians may be , the worst is past when they are once in christ. great and sharp sufferings they may endure , but the lord sweetens them with answerable consolations , cor. . . i am filled with comfort , i am exceeding joyful in all our tribulation . the lowest ebbs , are followed with the highest tydes ; the greatest troubles need not give an interruption to their peace . iii. inference . thirdly , hence it follows , that no man can be owner of any true comfort till he be in christ. comfort and refreshment in the natural order follow faith ; 't is the vainest imagination in the world to expect solid spiritual comfort before union with christ ; you may as well expect an harvest before a seed-time . i do confess there are two sorts of comforts found in the world without christ. ( . ) men may have sensitive and sinful comforts and delights without christ ; these are common in the unregenerate world ; where you may dayly see rich men taking comfort in their riches ; voluptuous men in their pleasures , iam. . . you have lived in pleasures upon earth . but these are the pleasures common to bruits , and beneath the noble immortal spirit of a man. ( . ) hypocrites have their delights and comforts , in a false imaginary happiness which they fancy to themselves ; but this is a vanishing shadow : they take comfort from their groundless hopes of heaven , whither they shall never come ; 't is a feast in a dream , isa. . . thus they make a bridge of their own shadow , and are drowned in the waters . such sensitive and false comforts and pleasures men may have ; but no true solid scriptural joy takes place in any mans heart before christ come into it . iv. inference . guess from hence what heaven is , if there be such a feast to the soul in the very foretasts of it . if a relish , a taste of heaven in the earnest thereof be so transporting and ravishing , what then is the full fruition of god! if these be unutterable , what must that be ! give me leave to say , whatever the comforts and joys of any believer in this world may be , yet heaven will be a surprize to him when he comes thither . the joys of gods presence are other manner of things than our present comforts are ; though these be of the same kind with them , yet in a far inferiour degree . there is a fix-fold difference betwixt the spiritual comforts of believers on earth , and the joys that are above . they differ , . in quantity . . in constancy . . in purity . . in efficacy . . in the society . . in the durability of them . first , they differ in quantity ; here we know but in part , but when that which is perfect is come , then that which is in part shall be done away , cor. . , . when the scripture speaks of the comforts communicated to saints on earth it usually expresses them in some diminutive terms or other , calling them first-fruits , earnests , and the like ; and indeed it is necessary we should receive them here with such alloys , and in remiss degrees , because the imperfection and weakness of our present state will not bear them in their plenitude and perfection . here the joy of the lord enters into us , but there we are said , to enter into that joy , matth. . . 't is too great to enter into us , therefore we enter into , and are swallowed up in it . secondly , they differ in constancy ; the best comforts upon earth are found to be intermitting comforts ; a sun-blast and a cloud ; a good day and a bad ; you know houskeepers feed upon two sorts of meat , dayly-bread , and dainties ; rarities come not every day to the table . the dayly-bread upon which believers live , is the recumbence , and affiance of faith ; as for assurance and joy , those come but now and then . thirdly , they differ in purity , as well as constancy ; here we have the comforts of the spirit , but we mingle sin with them , and usually the sin of spiritual pride , which spoils all . yea , many times the lord suffers satan to mingle his temptations and injections with them , lest we should be exalted , cor. . . but above , the comforts of the saints are as the pure water of life , clear as cristal , rev. . . fourthly , they differ in efficacy as well as in purity . the highest comforts of the spirit here are not perfectly transformative of our souls into the image of god , as they are in heaven , iohn . . we shall be like him , for we shall see him as he is . here , after we are comforted by him , we grieve the comforter himself by sin ; neither do the comforts of the spirit , in this state , produce the fruits of obedience in their perfect maturity , as they do above ; there is the same difference in in point of efficacy as there is betwixt the influence of the sun beams in the winter-months , and those in may , and iune . fifthly , there is a great difference in respect of society . here the believer , for the most part , eats his pleasant morsels alone ; one christian eats , and another hungers ; but in heaven they all feast and feed together at one table , matth. . . they shall sit down with abraham , isaac , and jacob , in the kingdom of god. o what is it to rejoyce in the fellowship of patriarchs , prophets , and apostles , where the joy of one is the joy of all ! sixthly , they differ also in durability ; sin here puts a stop to our comforts , but in heaven as there is no comma , so there shall never be a full point , or period : everlasting joy shall be upon their heads : there 's an eternal feast , no taking away the cloth , no rising from that feast , thes. . . 't is everlasting consolation : we shall be ever with the lord. ii. vse . this point puts serious matter of exhortation into my mouth . the lord direct it to the hearts of all , whether they be in christ , or out of christ. first , to those that are out of christ , and will not yet be perswaded to open their hearts and consent to his terms . o what a spiritual infatuation is here ! what , shut the door of thy heart against christ , and all the delights and comforts of this and the coming world ! what madness is this ! hear me thou poor deluded sinner , that wilt not be perswaded to part with thy sinful sensual delights in exchange for christ , and the peace , comfort , and joy that follow him : i have a few things to speak on christs behalf at this time ; o that they might prevail , o that by them the spirit of the lord might perswade thy spirit , thou poor unregenerate creature ! let me offer four or five considerations or pleas on christs behalf ; if haply they may prevail and make way for his entertainment in thy soul. and i. let me plead thine own necessity with thee ; a mighty argument , which in other cases useth to make its way through all oppositions , and make all difficulties fly before it ; thou art a poor , necessitous , pining , famishing soul ; however thy body be accommodated , thou hast not one bit of spiritual bread for thy famishing soul to live upon . christ is the bread that cometh down from heaven ; the starving prodigal , luke . v. , . is the lively emblem of thy soul , he fed upon husks , and thou feedest upon that which is not bread , isa. . . thou art wretched and miserable , poor , blind , and naked , rev. . . thy body hath often been fill'd and refresht with the good creatures of god , but thy soul never tasted one bit of spiritual bread , since it came into thy body ; it never smackt the sweetness of a pardon , the deliciousness of a promise , the joy and comfort of christ ; the choicest food that ever thou tastedsts was such as thy soul cannot live upon . ii. christ is at the door of thy soul with plenty and variety of heavenly comforts , costly dainties purchased by his blood ; if thou wilt but open to him , thou shalt be abundantly satisfied with the fatness of his house , and drink the rivers of pleasure , psal. . , . he that believeth , as the scripture hath said , out of his belly shall flow rivers of living water , john . . meaning the graces and comforts of the spirit . iii. if christ be put off and refused now , you may never taste of those invaluable mercies for ever , luke . . for i say unto you , that none of those men which were bidden shall taste of my supper . they were bidden , invited to this feast , and so are you ; they refused to come , god grant you may not ; for methinks this sentence of christ , those men which were bidden shall not taste of my supper ; is like the sentence upon a malefactor that is to be hanged in chains , and whom the law permits none to relieve . o'twill bed readful to see the saints sitting at the royal feast in heaven , and your selves shut out ; as a company of starving beggars standing in the streets , and about the doors where the marriage supper is kept ; they see the lights , they behold the rich dishes carried up , they hear the mirth and musick of the guests , but not a bit comes to their share . iv. the refusal of christs invitation , as it is the greatest of all sins , so it will be avenged with the forest wrath and greatest punishment ; 't is said of those guests that were bidden , matth. . . that they made light of it , but it fell heavy upon them , vers . . he was wroth , and sent forth his armies , and destroyed those murderers , and burnt up their city . have a care of making light of christ. v. what light and vain things are all those pleasures of sin , for the sake whereof you deprive your souls of the everlasting comforts of jesus christ ? deluded soul , 't is not the intent of christ to rob thee of thy comfort , but to exchange thy sinful for spiritual delights , to thy unspeakable advantage . 't is true , you shall have no more pleasure in sin , but in stead of that , you shall have peace with god , joy in the holy ghost , and solid comfort for evermore ; what are the sensitive or sinful pleasures of this world ? you have the total sum of them , in iohn . , . all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the father , but is of the world . and the world passeth away , and the lust thereof ; but he that doth the will of god abideth for ever . but how may a poor unregenerate soul be prevailed with to make such a blessed exchange , to part with the pleasures of sin , in exchange for the comforts of iesus christ ? beside all that hath been offered before , let me briefly add these three following directions and counsels to such a soul. first , labour to see and feel thy need of christ , and then thou wilt quickly be willing to give up all the pleasures of sin for the enjoyment of him . what makes men so tenacious of their lusts , so hard to be persuaded to give up their sinful pleasures , but this , that they never felt the need of a saviour ! oh sinner , didst thou but feel thy need of christ , wert thou but an hungry and thirsty for him ; thou wouldst never stand upon such trifles for the enjoyment of him . we read , in the famine of jerusalem , how they parted with their pleasant things for bread to relieve their souls ; jewels , rings , bracelets , things which cost dear , and were highly valued at another time , now were willingly parted with for bread . christ is more necessary to thee than thy necessary bread . secondly , consider the spiritual and immortal nature of thine own soul , which cannot live upon material things , and must over-live all temporary things . now if thy soul cannot live upon them , and must certainly over-live them ; what a miserable condition will it unavoidably fall into , when all these sensual and sinful enjoyments are vanished and gone , as thou knowest they shortly will be , iohn . . these things pass away ; and then hath thy soul nothing to live upon to all eternity . thirdly , hearken to the reports and experiences of the saints , who have tried both sorts of pleasures , which you never did : they have tried the pleasures of sin , and they have tasted the pleasures of christ , and so are best able to make a true judgment upon both ; and they have accordingly determined , that one glimps of the light of gods countenance , puts more gladness into their hearts , than in the time that their corn and their wine increased , psal. . . nay , the wisest christians upon tryal of both have rightly determined , that the worst things in religion are infinitly to be preferr'd to the best things belonging to sin ; the very sufferings and afflictions of the people of god , have been pronounced better than the pleasures of sin for a season , heb. . . could you but see with their eyes , and were you but capable of making a right judgment as they did ; there needed not a word more to be said to perswade you to let go your most pleasant and profitable lusts in exchange for christ and his beneficial comfortable sufferings . secondly , the point affords variety of counsels and exhortations to the regenerate , who have opened their wills to christ , and are thereupon admitted into this comfortable state . it is found ; in experience , a difficult thing for souls after conversion to bear and duly manage their own comforts , as it was to bear and rightly manage their troubles at conversion . my buisiness here is to advise souls , under their first comforts and sealings of the spirit , how to manage and improve their spiritual comforts that they may abide with them , and be growing things continually in their souls . i. advice . and first , see that you humbly admire and adore the condescending goodness of god to you , in all the comforts of the spirit which refresh you . oh , that ever god should comfort such a soul as thine , that hath so often grieved him ! that christ should be a joy to thee , who hast been a sorrow unto him ! if you look into eph. . . you will find the spirit of the apostle there fill'd with the sense and admiration of this mercy ; which breaks forth into this rapturous expression , blessed be the god and father of our lord iesus christ , who hath blessed us with all spiritual blessings in heavenly places ( or things ) in christ. some there are that never enjoy an ordinary degree of earthly comforts , iob . , , . others enjoy abundance of earthly comforts , but no spiritual comforts , psal. . . some there are for whom god intends everlasting consolations in the world to come ; but are kept low as to spiritual comforts in this wold , psal. . . o what cause have you to admire the bounty of god to you , for whom there is not only fulness of joys prepared in heaven ; but such precious foretasts and earnest of it communicated in the way thither . ii. advice . secondly , cleave fast to christ , and those sweet and comfortable duties of religion wherein you have found and tasted the best comforts that ever your souls were acquainted with . this is one thing god aims at in the communication of these spiritual refreshments , to glue your souls fast by them to the ways of holiness . the lord knows temptations will befal you , discouragements enough you shall be sure to meet with ; but these enjoyments of god , which you have met with in prayer and hearing , in meditations , sacraments , &c. should engage your hearts for ever to the ways of obedience . you never found that sweetness in the ways of sin , which you have found in repentance and faith . when a temptation comes baited with sinful pleasures , say as the olive-tree and the vine in iothams parable , iudges . , , . shall i leave such soul refreshing comforts as these for the insipid pleasures of sin ? god forbid . iii. advice . thirdly , be communicative of the spiritual comforts you enjoy , for the benefit and refreshment of others . the lord never intended you should engross the comforts of his spirit to your selves , nor eat your pleasant morsels alone , cor. . . he comforts us , that we may be able to comfort them that are in any trouble ; by the comfort wherewith we our selves are comforted of god. 't is true , religion lays not all open , nor yet doth it conceal and hide all . there needs a great deal of wisdom , humility and caution , to secure us from pride and vanity in spirit , whilst we communicate our comforts to others ; as ostentation , so also impropriation of our comforts are against scripture law ; he may be justly suspected that opens all , and so may he too that conceals all . spiritual comforts are not diminisht , but improved by a wise and humble communication . iv. advice . fourthly , be much in renewing the acts and exercises of faith ; be frequent in that work . your first faith hath brought in your first comfort , your renewing and repeating those precious acts of faith will bring you in greater stores of comfort than you yet enjoy . we are not to look upon faith as a single , but a continued act , pet. . . to whom coming as unto a living stone . thy soul christian is to be in a continual motion towards christ ; the more you believe , the more you will rejoyce . you see the door through which comfort comes into your souls . joy is the daughter of faith , rom. . . your present comfort is the first birth of faith ; but there are many comforts more in the womb of faith , which will yet be born to your souls if unbelief cause not a miscarriage . v. advice . fifthly , take heed you be not a grief to christ who hath already brought so much comfort to you . 't will be a sad requital , if after he hath given you the joys of heaven to drink , you should give him that which is as worm-wood and gall ; the lord write that caution upon thy soul , reader , eph. . . and grieve not the holy spirit of god , whereby you are sealed to the day of redemption . the argument of the apostle in this place , strongly infers caution from comfort . christ hath been all joy , all peace , rest and comfort to you ; take heed you be not a grief and shame to him . the intermissions of thy duties , the falling and flatting of thy affections in duties , thy rash adventures upon sin , will be a grief to the heart of christ , who hath filled thy heart with so much comfort ; and if you grieve him , you cannot expect he should comfort you . a little sin may rob you of a great deal of comfort . vi. advice . sixthly , be not staggard or dejected , if the first comforts christ gives you should afterwards abate , 〈◊〉 be taken away for a time . this is a very common thing in the experience of most christians . you must not think your first comforts are such fixed setled things , that there is no hazard of losing them . alas , nothing is more volatile than the joys of a christian ; you will be apt to lose your first love , rev. . . and if you lose your first love , no wonder that you lose your first comforts ; yet if it should so fall out , be not cast down , and discouraged ; christ is not gone , though comfort be gone ; and though comfort be gone , 't is not gone for ever ; renew thy repentance , faith and obedience , and try if god will not renew thy comfort . there is a former , and there is a latter spring of joy ; god will make thy comforts spring again . beside , thy iustification is steadfast , though thy consolation be not so ; there are two things belong to a christian , one to his being , viz. union with christ ; another to his well being , viz. comfort from christ : the latter is uncertain and contingent , the former fixed and stedfast . vii . advice . seventhly , be filled with compassion to others who want those comforts you enjoy , especially such as god hath knit to you in the bonds of natural relation . art thou a father or a mother to whom god hath given those comforts , and soul refreshments that have been opened in this discourse ? and hast thou no compassion for thy poor children , who never yet tasted one drop of these spiritual consolations ? certainly , it will do a man little good , to be feasted abroad , whilst his wife and children are starving at home ; say to them , as paul in another case , would to god you were all as i am , except these corruptions . religion breeds bowels of compassion . o tell them what sweetness there is in the ways of godliness : counsel , plead and pray , that those that are yours may also be christs . viii . advice . eighthly , as ever you expect the continuance or enlargement of your comforts , see that you walk circumspectly . 't is as much as all your comfort is worth to give way to a little carelesness ; that 's a remarkable expression of the psalmist , psal. . . i will harken what god the lord will speak , for he will speak peace to his people , and to his saints ; but let not them return again to folly . sin , in this text , is fitly called by the name of folly , for indeed it is the greatest folly and madness in the world to forfeit and devest our selves of such sweet peace and comfort by returning unto sin , which hath cost us so much sorrow and trouble before . are you willing to be in your former darkness and fears , tears and troubles , to exchange the pleasant light you now enjoy , for the horrors you have formerly felt ? this you must do if you return again to folly . ix . advice . ninthly , long for heaven , where the fulness of those joys is , whereof these you taste are but the earnests and first-fruits . one design of god in giving them , is to set us a longing after heaven ; to help our conceptions , and raise our affections ; if these be so sweet , what must they be ? rom. . . we which have the first-fruits of the spirit , even we our selves , groan within our selves ; waiting for the adoption , to wit , the redemption of our body . we are not sit down satisfied , and say we have enough in these first-fruits ; but they are given to set us agroaning after fulness of those enjoyments . this answers gods end in giving them . x. advice . lastly , improve every spiritual comfort you have from christ , unto greater chearfulness in the paths of obedience to christ. this is another end for which god communicates them , that our souls being refreshed by them , we might pluck up our feet the more nimbly in the paths of duty , psal. . . then will i run the ways of thy commandments , when thou shalt enlarge my heart . now god expects that you pray more frequently , meditate more delightfully , and perform every duty more cheerfully : and this is the way to perpetuate your comforts . how many christians go on droopingly in the ways of duty for want of those encouragements you enjoy ? sermon xi . revel . . . — i will sup with him , and he with me . we have heard the first encouragement or argument of christ , to perswade the hearts of sinners to open to him , viz. that he will come in to them , and that not empty handed ; he will also sup with them ; and to make the encouragement compleat and full , he here adds , and he with me . this last clause sets forth that spiritual-soul-refreshing-communion which is betwixt christ and believers ; begun in this world , compleated and perfected in the world to come . hence our tenth observation is , xi . doct. that there is a mutual , sweet and intimate communion betwixt iesus christ , and believers in this world. communion with christ is frequent in the lips of many men , but an hidden mystery to the souls of most men . this atheistical age scoffs , and ridicules it , as enthusiasm , and fanaticism ; but the saints find that reality , and incomparable sweetness in it , that they would not part with it for ten thousand worlds . when the roman soldiers entred the temple at ierusalem , and found no image there , as they used to have in their own idolatrous temples ; they gave out in a jeer , that the jews worshiped the clouds . thus prophane atheists scoff at the most solemn , awful and sweetest part of internal religion , as a meer fancy ; but the thing is real , sure , and sensible ; if there be truth in any thing in the world , there is truth in this , that there are real intercourses betwixt the visible and invisible world ; betwixt christ , and the souls of believers , which we here call communion , iohn . . truly our fellowship is with the father , and with his son christ iesus . 't is really and truly so , we impose not upon the world , we tell you no more than we have felt . the life of enoch is call'd his walking with god , gen. . . o sweet and pleasant walk ! all pleasures , all joys , are in that walk with god. blessed are the people that hear the joyful sound , they shall walk , o lord , in the light of thy countenance , psal. . . the joyful sound there spoken of , was the sound of the trumpet , which called the people to the solemn assemblies , where they walked in the light of gods countenance , the sweet manifestations of his favour ; and because the world is so apt to suspect the reality and certainty of this doctrin , the apostle again asserts it , phil. . . truly our conversation is in heaven . we breath below , but we live above ; we walk on earth , but our conversation is in heaven . to open this point three things must come under consideration , . what communion with christ is ? . that there is such a communion betwixt him and believers . . the excellency of this communion . first , what communion with christ is in the general nature of it . to open this it must be considered that there is a twofold communion . . a state of communion . . actual communion . the first is fundamental to the second ; we can have no actual communion with the father , son or spirit till we be first brought into a state of communion . this state of communion is in scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our fellowship or partnership with christ. such a fellowship as merchants have in one and the same ship and cargo ; where one hath more and another less , but however a joint though unequal interest ; one lives in one kingdom , another in another kingdom , but they are joyntly interested in the same goods . this comparison must not be stretcht beyond its intention , which is to shew nothing but this , that christ and believers are co-partners , or co-heirs in the same inheritance ; hence they are called , psal. . . his fellows ; god even thy god hath anointed thee with the oyl of gladness above thy fellows ; and again , rom. . . if children , then heirs ; heirs of god , and joint heirs with christ. christ states his people , gives then a right and title not only to himself , but to those good things purchased by him ; yea , and the very glory he now enjoys in heaven , iohn . . the glory which thou gavest me , i have given them . 't is true , there are some things in christ which are peculiar to himself , and incommunicable to any creature , as his eternity , consubstantiality with his father , &c. neither have we fellowship in his mediatorial works ; we have the fruits and benefits of them , but no partnership with him in the glory and honour of them ; that is peculiarly his own : and though it be said in the scriptures , that believers are righteous as he is righteous , yet the meaning is not that they can justifie others , as christ doth ; no , they are justified by him , but cannot communicate righteousness to others as christ doth to them . but there are other things wherein there is a partnership betwixt christ and his people ; among others , they partake with him in the spirit of sanctification on earth , and glory in heaven : the same spirit of holiness which dwells in christ without measure , is communicated by him to the saints in measure , iohn . . he hath given us of his spirit . and as christ communicates his spirit to the saints , so he communicates the glory of heaven to them ; not that they shall be as glorious in heaven as christ is , no , no ; he will be known among the saints in glory , as the sun is known from the lesser stars . thus briefly of the state of communion which is called in scripture , our being made nigh , eph. . . and indeed we must be made nigh , before we can actually draw nigh . we must be put into a state of fellowship , before ever we can have actual communion with god. secondly , beside this state of communion , there is also an actual communion , which the saints have in this world with the father and son in the duties of religion . this is that i am here ingaged to open : this is our supping with christ , and his with us ; and for clearness sake i shall open it both , . negatively , what it is not . . positively , what it is . i. negatively , what it is not ; for i find persons are hugely apt to mistake in this matter , taking that for communion with god which is not so ; and here let it be noted , first , that communion with god doth not consist in the bare performance of religious duties . i do not say that men may have communion with god in this world without duties , 't is a delusion of satan to think so ; but this is what i say , that communion with god consisteth not in the mere performances of duties . communion and duties of religion are two things separable one from the other . men may multiply duties , and yet be strangers to communion with god in them ; even humiliation and fasting days may be kept by souls that are estranged from communion with the lord , zach. . . speak unto all the people of the land , and unto the priests saying , when ye fasted and mourned in the fifth , and seventh month ; even these seventy years , did ye at all fast unto me , even unto me ? q. d. had your souls pure intentions and respects in those duties to my glory ? had you special communion with me , or i with you in those duties ? did you ever feel your souls in these days wounded for sin ? or did you not fast out of custom , and mourn for company ? god may be near in mens mouths , and at the same time far from their reins , ier. . . religious words may flow out of mens lips , when not one drop of religion touches their reins and hearts ; that is , the secret inward powers of their souls ; you cannot therefore safely depend upon this , christ rejects this plea , matth. . . get a better evidence of communion with god than this , or you will certainly come short of your expectation . i know you not , saith christ ; there was never any spiritual acquaintance betwixt your souls and me ; i know you not in a way of approbation . ly , neither do all stirrings and workings of the affections in duties , infallibly evidence and prove communion betwixt god and that soul , for it is possible , yea , common , to have the affections raised in a natural way , and by external motives in the duties of religion ; this you see in that example , ezck. . . and lo thou art unto them as a very lovely song , of one that hath a pleasant voice ; and can play well on an instrument : for they hear thy words , but they do them not . the sweet modulation of the prophets voice , was like the skilful touch of a rare musical instrument , which in a natural way moved and excited their affections : thus iohns hearers rejoyced in his ministry for a season . i confess , this is very apt to cast souls into a mistake of their condition . they distinguish not betwixt the influences that come upon their affections from without , from extrinsick things , and those that are purely inward , divine , and spiritual . but then , ii. to shew you positively what communion with god is . here we must consider two things . . what things it presupposes in us . . wherein the nature of it consists . first , there are divers things pre-required and presupposed unto all actual communion with god in duties ; and where these things are wanting men can have no communion with god. you may have communion with his people , and communion with his ordinances , but not communion with god and christ in them . and these pre-requisites are three , i. vnion with christ is fundamentally necessary to all communion with him . all communion is founded in union ; and where there is no union there can be no communion . you know ( saith an excellent person ) the member receives nothing from the head , unless it be united to it ; nor the branch from the root . all is yours , and ye are christs , cor. . . here 's a vast possession , but all founded upon vnion ; as all communion is founded upon vnion , so all vnion terminates in communion ; and the closer the vnion , the fuller is the communion . before our union with christ , we are strangers unto god , eph. . i . we live without god in the world ; 't is in christ that we are made nigh ; 't is in the beloved we are made accepted . whilst we are in the state of alienation from christ , we have no more to do with the communications of joy and peace , with the seals and earnests of the spirit , than a native indian hath with the privileges of london . if any man open to me , saith christ , i will come in to him and sup with him , and he with me . ii. communion with god presupposes the habits of grace implanted in the soul by sanctification ; a found and sincere change of heart . no sanctification , no communion , iohn . . if we say we have fellowship with him , and walk in darkness we lye , and do not the truth . the apostle gives the lye to such bold pretenders : the lord is nigh to all that call upon him , unto all that call upon him in truth : that latter clause restrains all spiritual communion unto upright souls . for an hypocrite shall not come before him , job . . iii. communion with god doth not only suppose grace implanted , but also implanted grace excited ; grace in act : for a man may have the habits of faith , love and delight in him , and yet be without actual communion with god ; for by this grace is awakned and put into act . a believer when he is asleep , and acts no grace , is in a state of communion with god ; but if he will have actual communion , his faith , love , and delight must be awakned ; they must not lye asleep in the habit . thou saidst , seek my face , my heart said unto thee , thy face lord will i seek , psal. . . it was in order to actual communion with christ that the church so earnestly begs fresh influences of the spirit to excite her graces into act , cant. . i . awake o north-wind , and come thou south , blow upon my garden , that the spices thereof may flow out . let my beloved come into his garden , and eat his pleasant fruits . and though believers are not so to wait for influences of the spirit , as mean time to neglect all proper outward means of exciting their own graces , engaging their hearts to approach unto god , ier. . . yet certainly it is the work of gods spirit , and without him we can do nothing to any purpose . the seaman may trim the sayls , wey the anchor , put all into a sayling posture ; but till a gale come from heaven there is little or no motion . the same spirit that plants the habits , is he also that excites the acts of grace . these three things therefore are pre-requisites unto all communion with god. secondly , next let us consider wherein this heavenly privilege of communion with god doth consist ; and more generally it will be found to lye in a spiritual correspondency betwixt christ and the soul. god lets forth influences upon our souls , and we by the assistance of his spirit , make returns again unto god. communion is a mutual action , so in the text , i will sup with him , and he with me . we cry to god , and god answers that cry , by the incomes of spiritual grace upon the soul , psal. i . . in the day that i cryed thou answeredst me , and strengthnedst me with strength in my soul. more particularly , there are many ways or methods wherein men have this spiritual correspondence or communion with god , viz. . in the contemplation of his attributes . . in the exercises of our grace in religious duties . . in his various providences . in all these the saints have communion with them . first , there is a sweet and sensible communion betwixt god and his people in the contemplation of the divine attributes , and the impressions god makes by them , upon our souls whilst we medi●ate on them , as for instance , ( . ) sometimes the lord discovers and manifests to the souls of his people his immense greatness ; the manifestation of which attribute makes an awful humbling impression upon the soul ; makes them seem as nothing to themselves . thus when abraham that great believer considered the greatness of that god with whom he had to do ; that sight of god seemed to reduce him to his first principles , to crumble him as it were into dust and ashes again , gen. . . i that am but dust and ashes have taken upon me to speak unto god. he now looks upon himself as an heap of vileness and unworthiness ; so david , psal. . . when i consider thy heavens , the work of thy hands ; the moon and the stars which thou hast made , ( from whence he inferr'd the greatness of the creator ) lord what is man , that thou art mindful of him ? q. d. when i consider what a great god the creator of the world is , i am justly astonished that ever he should set his heart upon so vile a thing as man. when men compare themselves among themselves , and measure themselves by themselves , their spirits are apt to swell with pride ; but would they look up to god , as these holy men did , they would admire his condescension . and this is communion with god in the meditation of his immense greatness . secondly , the representations and meditations of the purity and holyness of god , working shame and deep abasement in the soul , for the pollutions and sinful filthiness that is in it . this is communion with god , and an excellent way of fellowship with him . thus when a representation of god in his holyness was made unto the prophet , isa. . , , . there were the seraphims , covering their faces with their wings ; and crying one to another , saying , holy , holy , holy is the lord god almighty ; the earth is full of his glory . the effect this produced , or the return made by the prophet to this manifestation of god in his holiness , was deep abasement of soul for his unsuitableness to so holy a god , vers . . then , said i , wo is me , for i am undone , because i am a man of unclean lips , &c. and this is real communion with god in his holiness : thus iob who had stifly defended his own integrity against men , yet when god enters the lists with him , and he saw what a great and holy god he had to do with ; cryed out , iob . , . behold , i am vile , what shall i answer thee ? i will lay my hand upon my mouth . once have i spoken , but i will not answer ; yea , twice , but i will proceed no further . q. d. i have done , lord , i have done ; i could answer men , but i cannot answer thee ; thou art holy but i am vile . thirdly , there are sometimes representations of the goodness and mercy of god made unto the souls of his people . when these produce an ingenuous thaw and melting of the heart into an humble , thankful admiration of it , and an answerable care of pleasing him in the ways of obedience ; then have men communion with god in his goodness : the goodness of god runs down to men in a double channel ; his goodness to their bodies , in external providences ; his goodness to their souls , in spiritual mercies . when the goodness of god either way draws forth the love , and gratitude of the soul to the god of our mercies ; then have we real communion with him : thus iacob , gen. . , . and jacob said , o god of my father abraham , and god of my father isaac ; which saidst unto me , return unto thy country , and to thy kindred , and i will deal well with thee . i am not worthy of the least of all the mercies , and of all the truth which thou hast shewed unto thy servant ; for with my staff i passed over this jordan , and now i am become two ●ands . ah , lord , i see a multitude of mercies round about me , and the least of them is greater than i : so david , chron. i . i , i . and david the king came and sat before the lord , and said , who am i , o lord god , and what is mine house , that thou hast brought me hitherto ? and yet this was a small thing in thine eyes , o god , &c. what can david speak more to thee ? you see in these instances what effects the goodness of god even in inferiour outward mercies , useth to produce in sanctified hearts . but then , if you come to spiritual mercies , and ponder the goodness of god to your souls , in pardoning , accepting , and saving such vile sinful creatures as you have been ; this much more affects the heart , and overwhelms it with an holy astonishment ; as you see in paul , tim. . . the grace of our lord was abundant . i was a persecutor , a blasphemer , yet i obtained mercy . so mary , that notorious sinner , when pardoning grace appeared to her , into what a flood of tears , into what transports of love did the sight of mercy cast her soul ! she wept and washt her saviours feet with tears of joy and thankfulness , luke . . no terrors of the law , no frights of hell , thaw the heart like the apprehensions of pardoning mercy . fourthly , sometimes there are special representations of the veracity and faithfulness of god , made unto his people , begetting trust and holy confidence in their souls ; and when they do so , then have men communion with god in his faithfulness , thus heb. . , . i will never leave thee nor forsake thee . there is a discovery of the faithfulness of god ; and what follows upon this ? see vers . . so that we may boldly say , the lord is our god ; we will not fear what man can do unto us . here 's faithfulness in god producing trust and confidence in the believer . this is that reciprocation , that sweet fellowship and communion betwixt god and a believer with respect to his fidelity . behold , god is my salvation , i will trust and not be afraid , isa. i . . and truly , friend , this is what the lord justly expects from thee , even thy trust and confidence in him , thy steady dependance on him , in return to all the discoveries of his faithfulness to thee , both in his word and providences . fifthly , there are manifestations of the anger and displeasure of god , by the hiding of his face from them , and the frowns of his providence , when these produce repentance , and deep humiliation for sin ; an unquietness , a restlesness of spirit till he restore his favour , and manifest , his reconciliation to the soul ; even here also is real communion betwixt god and the soul , psal. . . thou hidest thy face , and i was troubled . nor will a gracious soul rest there , but will take pains to sue out a fresh pardon , psal. . . make me to hear joy and gladness , that the bones which thou hast broken , may rejoyce ; restore unto me the joys of thy salvation , vers . . i cannot here omit to detect a great mistake here , even amongst gods own people ; many of them understand not what communion there should be with god , under the manifestations of his displeasure for sin ; they know that the affectionate meltings of their souls into love , praise , &c. to be communion with god ; but that the shame , grief and sorrow , produced in them by the manifestations of gods displeasure ; i say , that even in these things there may be communion with god they understand not . but let me tell thee , that even such things as these are the choice fruits of the spirit of adoption , and that in them thy soul hath as real and beneficial communion with god , as in the greatest transports of spiritual joy and comfort . o'tis a blessed frame to be before the lord , as ezra was , after conviction of thy loosness , carelesness , and spiritual defilements , the consequents of those sins ; saying with him , o my god i am ashamed , and even blush to lift up my face unto thee , ezra . . shame and blushing are as excellent signs of communion with god , as the sweetest smiles . lastly , there are representations and special contemplations of the omniscience of god , producing sincerity , comfort in appeals , and recourse to it in doubts of our own uprightness . and this also is a choice and excellent method of communion with god. ( . ) when the omniscience of god strongly obliges the soul to sincerity and uprightness , as it did david , psal. . , . compared with psal. . . i was also upright before him . the consideration that he was always before the eye of god , was his preservative from iniquity , yea , from his own iniquity . ( . ) when it produceth comforts in appeals to it , as it did in hezekiah , kings . . remember now , o lord , that i have walked before thee in truth , and with a perfect heart . so iob . . he also appeals to this attribute , thou knowest that i am not wicked . so did ieremiah , chap. . . but thou , o lord , knowest me , thou hast seen me , and tryed my heart towards thee . ( . ) when we have recourse to it , under doubts and fears of our own uprightness . thus did david , psal. . . search me , o god , and try my heart ; prove me , and see my reins ; see if there be any way of wickedness in me . in all these attributes of god , christians have real and sweet communion with him , which was the first thing to be opened : communion with god in the meditation of his attributes . secondly , the next method of communion with god , is in the exercise of our graces in the various duties of religion ; in prayer , hearing , sacraments , &c. in all which the spirit of the lord influences the graces of his people , and they return the fruits thereof in some measure to him . as god hath planted various graces in regenerate souls , so he hath appointed various duties to exercise and draw forth those graces ; and when they do so , then have his people sweet actual communion with him . and . to begin with the first grace that shews it self in the soul of a christian , to wit , repentance and sorrow for sin . in the exercise of this grace of repentance the soul pours out it self before the lord , with much bitterness and brokenness of heart ; casts forth its sorrows , which sorrows are as so much seed sown , and in return thereto the lord usually sends an answer of peace , psal. . , . i said , i will confess my transgression , and thou forgavest the iniquity of my sin . here 's a voice of sorrow sent up , and a voice of peace coming down ; which is real communion betwixt god and man in the exercises of repentace . ly , as there are seasons in duty , wherein the saints exercise their repentance , and the lord returns peace ; so likewise the lord helps them in their duties to act their faith , in return whereunto they find from the lord inward support , rest and refreshment , psal. . . i had fainted unless i had believed . and oft-times an assurance of the mercies they have acted their faith about , iohn . i . ly , the lord many times draws forth eminent degrees of our love to him , in the course of our duties ; the heart is filled with love to christ. the strength of the soul is drawn forth to christ in love ; and this the lord repays in kind , love for love , iohn . . he that loveth me , my father will love him ; and we will come and make our abode with him . here is sweet communion with god in the exercises of love . o what a rich trade do christians drive this way in their duties and exercises of graces ! ly , to mention no more , in the duties of passive obedience , christians are enabled to exercise their patience , meekness , and long suffering for christ ; in return to which , the lord gives them the singular consolations of his spirit . double returns of joy ; the spirit of glory and of god resteth upon them , pet. . , . the lord strengthens them with passive fortitude , with all might in the inner-man , unto all long-suffering ; but the reward of that long-suffering is joyfulness , col. . . this is the trade they drive with heaven . thirdly , beside communion with god in the contemplation of his attributes , and graces exercised in the course of duties ; there is another method of communion with god in the way of his providences ; for therein also his people walk with him : to give a taste of this , let us consider providence in a fourfold aspect upon the people of god. . there are afflictive providences , rods and rebukes , wherewith the lord chastens his children ; this is the discipline of his house , in answer whereunto gracious souls return meek and childlike submission ; a fruit of the spirit of adoption ; they are brought to accept the punishment of their iniquities . and herein lies communion with god under the rod ; this return to the rod may not be presently made ; for there is much stubborness unmortified in the best hearts , heb. i . . but this is the fruit it shall yield , and when it doth , there is real communion between god and the afflicted soul. let not christians mistake themselves , if when god is smiting they are humbling , searching , and blessing god for the discoveries of sin made by their afflictions ; admiring his wisdom , in timing , moderating , and chusing the rod ; kissing it with a childlike submission , and saying it is good for me that i have been afflicted ; that soul hath real communion with god , though it may be for a time without joy . ly , there are times wherein providence straightens the people of god ; when the waters of comfort ebb , and run very low ; wants pinch ; if then the soul returns filial dependance upon fatherly care , saying with david , psal. . . the lord is my shepherd , i shall not want : it belongs to him to provide , and to me to depend : i will trust my fathers care and love . here now is sweet communion with god under pinching wants . the wants of the body enrich the soul : outward straightnings are the occasions of inward enlargments . o see from hence how good it is to have an interest in god as a father , whatever changes of providence may come upon you . thirdly , there are seasons wherein the lord exposes his people to eminent and visible dangers ; when to the eye of sense there is no way of escape . now when this produceth trust in god , and resignation to the pleasure of his will ; here is communion with god in times of distress and difficulty ; thus david , psal. . . at what time i am afraid , i will trust in thee . q. d. father , i see a storm rising , thy poor child comes under his fathers roof for she●●er ; for whether should a distressed child go , but to his father ? and then as to the issues and events of doubtful providences , when the soul resigns and leaves it self to the wise disposal of the will of god , as david , in sam. . , . here am i , let him do with me as seemeth good in his sight . this is real and sweet communion with god in his providences . and so much for the nature of communion with god. secondly , in the next place , i shall evidence the reality of communion with god ; and prove it to be no fancy . i confess it grieves me to be put upon the proof of this , but the atheism , and prophaness of the age we live in seems to make it necessary ; for many men will allow nothing for certain but what falls under the cognisance of ●ense . and oh , that they had their spiritual senses exercised , then they would sensibly discern the reality of these things : but to put the matter out of question , i shall evidence the truth and reality of the saints communion with god divers ways . first , from the saints union with christ ; if there be a union betwixt christ and believers , then of necessity there must be a communion between them also . now the whole word of god which you profess to be the rule of your faith , plainly asserts this union betwixt christ and believers ; a union like that betwixt the branches and the root , iohn . , . or that betwixt the head and the members , eph ▪ . . now if christ be to believers as the root to the branches , and as the head to the members ; then of necessity there must be a communion between them : for if there were not a communion , there could be no communications , and if no communications no life . for it is by the communication of vital fap and spirits , from the root and from the head , that the branches and members subsist and live . secondly , there is a cohabitation of christ with believers ; he dwells with them , yea , he dwells in the●● cor. . . i will dwell in them , and walk in the●● . the soul of a believer is the temple of christ , yea , his living temple , pet. . . and if christ dwell with them , yea , if he dwell in them and walk in them , then certainly there must be communion betwixt him and them ; if they live together , they must converse together . a man indeed may dwell in his house , and yet cannot be said to have communion with it ; but the saints are a living house , they are the living . temples of christ ; and he cannot dwell in such temples capable of communion with him , and yet have no communion with them . thirdly , the reality of communion betwixt god and the saints is undeniably evinced from all the spiritual relations into which god hath taken them . every believer is the child of god , and the spouse of christ. god is the believer father , and the church is the lambs wife . christ calls the believer not only his servant , but friend ; hence forth i call you not servants but friends , &c. now , if god be the believers father , and the believer be gods own child , certainly there must be communion between them . if christ be the believers husband , and the believer be christs spouse , there must be communion between him and them . what , no communion between the father and his children , the husband and the wife ? we must either renounce and deny all such relations to him , and therein renounce our bibles ; or else yield the conclusion , that there is a real communion betwixt christ and believers . fourthly , the reality of communion with god evidently appears from the institution , and appointment of so many ordinances , and duties of religion , on purpose to maintain dayly communion betwixt christ and his people . as to instance but in that one institution of prayer , a duty appointed on purpose for the souls meeting with god , and communion with him , iames . . draw nigh to god , and he will draw nigh to you . now to what purpose can it be conceived such an ordinance is appointed for the souls drawing nigh to god , and god to it ; if there be no such thing as communion to be enjoyed with him ? if communion with god were a meer phantome , as the carnal world thinks it to be , what encouragement have the saints to bow their knees to the god and father of our lord jesus christ ? but surely there is an access to god in prayer , ephes. . . in whom we have boldness and access with confidenc● . access to what ? if god be not there , and that there can be no communion with him , what means that access ? i will meet you , saith the lord , and i will commune with you in every place where i record my name , exod. . . certainly duties had never been appointed , but for the sake of gods communing with us , and ours with him . fifthly , this is yet further evidenced from the mutual desires both of christ , and his people to be in sweet and intimate communion one with the other . the scripture speaks much of the saints vehement desires of communion with christ , and of christs desires after communion with the saints , and of both jointly . the saints desires after communion with him , are frequent in all the scriptures , see psal. . , , . psal. . . psal. . . and the like throughout the new testament . and christ is no less desirous , yea , he is much more desirous of communion with us than we are with him . consider that expression of his to the spouse , in cant. . . o thou that dwellest in the gardens , the companions h●rken to thy voice , cause me to hear it . as if he should say , o my people , you frequently converse one with another , you talk dayly together ; why shall not you and i converse one with another ? you speak often to men , o that you would speak more frequently to me ! let me see thy countenance , let me hear thy voice ; for thy voice is sweet , and thy countenance comly . and then these desires are mutually exprest one to another , rev. . . surely ( saith christ ) i come quickly , amen , even so come lord iesus , saith the church : now if there be such vehement mutual desires after communion betwixt christ and his people in this world ; then certainly there is such a thing as real communion between them , or else both must live a very restless and dissatisfied life . sixthly , the mutual complaints that are found on both sides of the interruption of communion , plainly proves there is such a thing . if god complain of his people for their estrangements from him , and the saints complain to god about his silence to them ; and the hidings of his face from them : surely then there must be a communion between them , or else there could be no ground of complaints for the interruptions of it . but it is manifest god doth complain of his people for their estrangments from him , ier. . . thus saith the lord , i remember thee the kindness of thy youth , and the love of thy espousals . what iniquity have your fathers found in me , that they are gone far from me ? as if he should say , you and i have been better acquainted in days past ; what cause have i given for your estrangments from me ? and thus christ in like manner complains of the church of ephesus , after he had commended many things in her , yet one thing grieves and troubles him , rev. . . nevertheless i have somewhat against thee , because thou hast left thy first love . and then on the other side , when the lord hids his face and seems to estrange himself from his people ; what sad laments and moans do they make about it ? as an affliction they know not how to bear . thus heman , psal. . . lord , why castests thou off my soul ? why hidest thou thy face from me ? so psal. . . hide not thy face from me , put not thy servant away in anger . this is what they cannot bear . seventhly , the reality of communion with god is made visible to others , in the sensible effects of it upon the saints that enjoy it . there are visible signs and tokens of it appearing to the conviction of others . thus that marvelous change that appeared upon the very countenance of hannah after she had poured her heart in prayer , and the lord had answered her , it is noted , sam. . . she went away and her countenance was no more sad . you might have read in her face , that god had spoken peace and satisfaction to her heart . thus when the disciples had been with christ , the mark of communion with him was visible to others , acts . . now when they saw the boldness of peter and john , they marvelled ; and took knowledg of them that they had been with iesus . 't is sweet , christian , when the heavenly cheariness , and spirituality of thy converses with men , shall convince others that thou hast been with jesus . eighthly , we may prove the reality of communion with god , from the impossibility of sustaining those troubles the saints do without it . if prayers did not go up , and answers come down , there were no living for a christian in this world. prayer is the out-let of the saints sorrows , and the in-let of their supports and comforts , rom. . . say not other men have their troubles as well as the saints , and yet they make a shift to bear them without the help of communion with god. 't is true , carnal men have their troubles , and those troubles are often too heavy for them . the sorrows of the world work death ; but carnal men have no such troubles as the saints have ; for they have their inward spiritual troubles , as well as their outward troubles . and inward troubles are the sinking troubles ; but this way the strength of god comes in to succor them : and except they had a god to go to , and fetch comfort from , they could never bear them , psal. . . i had fainted unless ● had believed . paul had sunk under the buffetings of satan , unless he had gone once and again to his god , and received this answer , my grace is sufficient for thee ; cor. . . ninthly , we conclude the reality of communion with god , from the end of the saints vocation . we read frequently in scripture of effectual calling ; now what is that to which god calls his people out of the state of nature , but unto fellowship and communion with jesus christ ? cor. . . god is faithful , by whom ye are called unto the fellowship of his son iesus christ our lord. they are called , you see , in to a life of communion with christ ; therefore certainly there is such a communion : else the saints are called to the enjoyment of a fancy , instead of a privilege , which is the greatest reproach that can be cast upon the faithful god that called them . lastly , in a word , the characters and descriptions given to the saints in scripture evidently prove their life of communion with god. the men of this world are manifestly distinguished from the people of god in scripture ; they are called , the children of this world ; the saints , the children of light , luke . . they are said to be after the flesh , saints to be after the spirit , rom. . . they mind earthly things , but the saints conversation is in heaven , phil. . , . by all which it undeniably appears that there is a reality in the doctrin of communion betwixt christ and his people . we are not imposed upon , 't is no cunningly devised fable ; but a thing whose foundation is as sure as its nature is sweet . thirdly , in the last place , i shall shew you the transcendent excellency of this life of communion with god ; it is the life of our life , the joy of our hearts , a heaven upon earth ; as will appear by the twenty excellencies thereof following . i. excellency . it is the assimilating instrument whereby the soul is moulded and fashioned after the image of god. this is the excellency of communion with god , to make the soul like him . there is a twofold assimilation , or conformity of the soul to god , the one perfect and compleat , the other inchoate and in part . perfect assimilation is the privilege of the perfect state , resulting from the immediate vision and perfect communion the soul hath with god in glory , iohn ▪ ▪ when he shall appear we shall be like him , for we shall see him as he is . perfect vision produceth perfect assimilation ; but the souls assimilation or imperfect conformity to god in this world , is wrought and gradually carried on by dayly communion with him . and as our communion with god here , grows up more and more into spirituality and power , so in an answerable degree doth our conformity to him advance , cor. . . but we all with open face , beholding as in a glass the glory of the lord ; are changed into the same image , from glory to glory , as by the spirit of the lord. all sorts of communion among men have an assimilating efficacy ; he that walks in vain company , is made vainer than he was before ; and he that walks in spiritual heavenly company will be ordinarily more serious than he was before ; but nothing so transforms the spirit of a man , as communion with god doth . those are most like unto god that converse most frequently with him . the beauty of the lord is upon those souls ; it figures the spirit of a man after the divine pattern . that 's the first excellency of communion with god , it assimilates them to god. ii. excellency . it is the beauty of the soul , in the eyes of god , and all good men ; it makes the face to shine . no outward splendor attracts like this ; it makes a man the most desirable companion in the whole world , iohn . . these things have i written unto you , that you might have fellowship with us , and truly our fellowship is with the father and with the son iesus christ. this was the great and only inducement the apostle makes use of to draw the world into fellowship with the saints ; that their fellowship is with god. and if there were ten thousand other inducements , yet none like this . you read of a blessed time , zach. . when the earth shall be full of holiness ; when the iews that are now as a lost generation to the eye of sense , shall be called , and an eminent degree of sanctification shall be visible in them ; and then see the effect of this , vers . . in those days ten men shall take hold , out of all languages , of the nations , even shall take hold of the skirt of him that is a iew ; saying , we will go with you for we have heard that god is with you . this is the powerful attractive , the lord is with you ; 't is the effect of communion with god which makes the righteous more excellent than his neighbour , prov. . . what a vast and visible difference doth this make between one man and another ! how heavenly sweet and desirable , are the converses and company of some men ! how frothy , burdensoin , and unprofitable is the company of others ! and what makes the difference but only this , the one walks in communion with god , the other is alienated from the life of god ? iii. excellency . it is the centre which rests the motions of a weary soul ; 't is the rest and refreshment of a man's spirit , psal. . . return unto thy rest , o my soul. when we attain perfect communion with god in heaven , we attain to perfect rest ; and all the rest the spirit of man finds on earth , is found in communion with god. take a sanctified person who hath intermitted for some time his communion with the lord ; and ask him , is your soul at rest and ease ? he will tell you no. the motions of his soul , are like those of a member out of joynt , neither comly , nor easie . let that man recover his spiritual frame again , and with it he recovers his rest and comfort . christians , you meet with variety of troubles in this world ; many a sweet comfort cut off , many a hopeful project dasht by the hand of providence ; and what think you is the meaning , of those blasting , disappointing providences ? surely , this is their design and errand , to disturb your false rest in the bosom of the creature ; to pluck away those pillows you were laying your heads upon , that thereby you might be reduced unto god , and recover your lost communion with him ; and say with david , return unto thy rest , o my soul. sometimes we are setling our selves to rest in an estate , in a child , or the like : at this time it is usual with god to say , go losses smite and blast such a mans estate , go death , and take away the desire of his eyes with a stroke , that my child may find rest nowhere but in me . god is the ark , the soul like the dove , noah sent forth , let it fly where it will , it shall find no rest till it comes back to god. iv. excellency . it is the desire of all gracious souls throughout the world. wherever there is a gracious soul , the desires of that soul are working after communion with god ; as christ was called , the desire of all nations ; so communion with him , is the desire of all saints : and this speaks the excellency of it , psal. . . one thing have i desired of the lord , that will i seek after ; that i might dwell in the house of the lord all the days of my life , to see the beauty of the lord , and to enquire in his temple . ( i. e. ) to enjoy communion with him in the publick duties of his worship . one thing have i desired , that is , one thing above all other things ; such an one , as if god shall give me , i can comfortably bear the want of all other things . let him deny me what he will , if so be he will not deny me this one thing ; this one thing shall richly recompence the want of all other things . hence the desires of the saints are so intense and fervent after this one thing , psal. . . my soul panteth after thee o god ; and psal. . . my soul fainteth for thy salvation , psal. . . when wilt thou come unto me ? no duties can satisfie without it ; the soul cannot bear the delays , much less the denials of it . they reckon their lives worth nothing without it . ministers may come , ordinances and sabbaths may come ; but there 's no satisfaction to the desires of a gracious heart till god come too . o when wilt thou come unto me ? v. excellency . as it is the desire , so it is the delight of all the children of god both in heaven and earth ; as communion with the saints is the delight of christ , cant. . . let me hear thy voice . and again , cant. . . the companions harken to thy voice , cause me to hear it . so communion with christ is the delight of his people , cant. . . i sat under his shadow with great delight , and his fruit was sweet unto my taste . 't is the pleasure of christ to see the yearning countenances , the blushing cheeks , the droping eyes of his people upon their knees . and it is the delight of the saints to see a smile upon his face , to hear a voice of pardon and peace from his lips. i must tell you christians , you must look for no such delights as these in any earthly enjoyment ; none better than these till you come home to glory . communion with god then appears most excellent in as much as it is found to be the desire and delight of all gracious souls . vi. excellency . 't is the envy of satan ; that which cuts and grates that wicked spirit . o how it grates and galls that proud and envious spirit , to see men and women enjoying the felicity and pleasure of that communion with god , from which he himself is fallen , and cut off for ever ! to see the saints embosomed in delightful communion with christ , whilst himself feels the pangs of horror and despair ! this is what he cannot endure to behold . and therefore you shall find in your experience , that times of communion with god , are usually buisie times of temptations from the devil , zach. . . and he shewed me joshua the high priest standing before the lord , and satan standing at his right-hand to resist him . 't is well for thee christian , that thou hast an advocate standing at gods right-hand to resist and frustrate his attempts upon thee ; otherwise satan would this way destroy your communion with god , and make that which is now your delight , to be your terror . many ways doth the devil oppose the saints communion with god. sometimes he labours to divert them from it . this business shall fall in , or that occasion fall out , on purpose to divert thy souls approach to god ; but if he cannot prevail there , then he labours to distract your thoughts , and break them into a thousand vanities . or if he succeed not there , then he attacks you in your return from duty , with spiritual pride , security , &c. these fierce oppositions of hell discover the worth and excellency of communion with god. vii . excellency . 't is the end of all ordinances and duties of religion ; god hath instituted every ordinance and duty , whether publick or private , to beget and maintain communion betwixt himself and our souls . what are ordinances , duties , and graces , but perspective glasses to give us a sight of god , and help us to communion with him ? god never intended his ordinances to be our rest , but mediums and instruments of communion with himself , who is our true rest . when we go into a boat , 't is not with an intention to dwell and rest there , but to ferry us over the water , where our business lies . if a man miss of communion with god in the best ordinances or duty , it yields him little comfort . he comes back from it , like a man that hath travelled a great many miles , to meet a dear friend , upon special and important business ; but met with disappointment , and returns sad , and dissatisfied . god appoints ordinances to be meeting places with our god in this world , exod. . , . thou shalt put the mercy-seat above upon the ark , and in the ark thou shalt p●● the testimony that i shall give thee ; and there i will meet with thee , and i will commune with thee from above the mercy-seat , from between the two cherubims . it was not the sight of the golden cherubims , or of the ark overlaid with pure gold , that could have satisfied moses ; had not the special presence of god been there , and he had had communion with them . o god ( saith david ) my soul thirsteth for thee , that i might see thy beauty and thy glory , so as i have seen thee in the sanctuary , psal. . , . magnificent structures , artificial ornaments of the places of worship , are of little account with a gracious soul. 't is the presence of god , and communion with him , which is the beauty and glory the saints desire to behold . viii . excellency . 't is the evidence of our union with christ , and interest in him . all union with christ must evidence its self by a life of communion with him , or our pretensions to it are vain and groundless . there be many of you ( i wish there were more ) enquiring after evidences and signs of your union with christ ; why , here is an evidence that can never fail you ; do you live in communion with him ? may your life be call'd a walking with god , as enoch's was ? then you may be sure you have union with him ; and this is so sure a sign , as death it self , ( which uses to discover the vanity of false signs ) will never be able to destroy , kings . , . remember now , o lord , ( saith hezechiah ) that i have walked before thee in truth , and in a perfect heart . o professors , 't will be a dreadful thing , ( whatever ungrounded hopes , and false comforts you now have ) to find them shrinking away from you as certainly they will do at death , and all upon this account ; i have been a man of knowledge , i have been frequent in the external duties of religion , but my heart was not in them ; i had no communion with the lord in them , and now god is a terror to my soul. i am going to his awful bar , and have not one sound evidence to carry a long with me ; that 's a remarkable place , gal. . . if we live in the spirit , let us also walk in the spirit ; that is , let us evidence the life of grace in us by exercising that grace in a life of communion with god. when all is said , this is the surest evidence of our union with christ , and no gifts or performances whatsoever can amount to an evidence of our union with christ without it . ix . excellency . 't is ease in all pains ; sweet and sensible ease to a troubled soul. look as the breathing of a vein cools , eases , and refreshes a severish body ; so the opening of the soul by acts of communion with god , gives sensible ease to a burdened soul ; griefs are eased by groans heaven-ward . many souls are deep laden with their own fears , cares and distresses ; no refreshment for such a soul , no such anodine in the whole world as communion with god is , psal. . , , . how did troubles boyl in davids soul ? night and day gods hand was heavy on him ; his soul , as elihu speaks , was like bottles full of new wine , he must speak to god that he may be refreshed ; and so he did and was refreshed by it . i said , i will confess my transgressions unto the lord , and thou forgavest the iniquity of my sin . it would grieve one to see how many poor distressed souls carry their troubles up and down the world , making their complaints to one , and another ; but no ease . away to thy god poor christian , get thee into thy closet , pour out thy soul before him ; and that ease which thou seekest in vain , elsewhere , will there be found , or nowhere . x. excellency . 't is food to the soul ; and the most delicious , pleasant , proper and satisfying food that ever it tasted ; 't is hidden manna , rev. . . by these things , o lord , do men live , and in them is the life of their soul , isa. . . a regenerate soul cannot live without it ; their bodies can live as well without bread or breath , as their souls without communion with god ; 't is more than their necessary food . here they find what they truly call marrow and fatness , psal. . , . o the satisfaction and support they suck out of spiritual things , by thoughts and meditations upon them ! to be spiritually minded is life and peace , rom. . . the delicates upon princes tables are husks and chaff to this . crows and vultures can live upon the carrion of this world ; but a renewed soul cannot subsist long without god. let such a soul be diverted for a time from its usual refreshments this way , and he shall find something within paining him , like the sucking and drawing of an empty stomach ; 't is angels food , 't is that your souls must live upon throughout eternity , and most happily too . xi . excellency . 't is the guard of the soul against the assaults of temptation . 't is like a shield advanced against the fiery darts of that wicked one . your safety and security lyes in drawing nigh to god , psal. . , . they that are far from thee shall perish . but it is good for me to draw near to god. 't is good indeed , not only the good of comfort , but the good of safety is in it , deut. . . the beloved of the lord shall dwell in safety by him . you know the gracious presence of god is your shield and safety ; and if you will have the lord thus present with you in all your fears , straights and dangers , see that you keep near to him in the duties of communion , for the lord is with you whilst you are with him , chron. . . xii . excellency . 't is the honour of the soul , and the greatest honour that ever god conferr'd on any creature ; 't is the glory of the holy angels in heaven to be always beholding the face of god , matth. . . oh! that god should admit poor dust and ashes unto such a nearness to himself ! to walk with a king , and have frequent converse with him , puts a great deal of honour upon a subject ; but the saints walk with god , so did enoch , so do all the saints , john . . truly our fellowship is with the father , and with his son christ iesus . they have liberty and access with confidence ; the lord as it were delivers them the golden key of prayer , by which they may come into his presence on all occasions , with the freedom of children to a father . xiii . excellency . 't is the instrument of mortification ; and the most excellent and successful instrument for that purpose in all the world , gal. . . this i say then , walk in the spirit , and ye shall not fulfil the works of the flesh . walking in the spirit is the same thing with walking in communion with god. now , saith the apostle , if you thus walk in the spirit , in the acting of faith , love and obedience , throughout the course of holy duties , the effect of this will be , that ye shall not fulfil the lusts of the flesh ; he doth not say , you shall not feel the motions of sin in you , or temptations to sin assaulting you ; but , he saith , you shall not fulfil the lusts of the flesh ; sin shall not have dominion over you ; this will let out the life-blood of sin . a temptation overcome this way , is more effectually subdued than by all the vows , resolutions , and external means in the world ; as a candle that is blown out with a puff of breath , may be rekindled by another puff ; but if it be quencht in water , 't is not so easily lighted again . so it is here , you never find that power or success in temptations , when your hearts are up with god in the exercises of faith and love , as you do when your hearts hang loose from him and dead towards him . the schoolmen assign this as one reason why the saints in heaven are impeccable , no sin can fasten upon them , because , say they , they there enjoy the beatifical vision of god. this is sure , the more communion any man hath with god on earth , the freer he lives from the power of his corruptions . xiv . excellency . 't is the kernel of all duties and ordinances : words , gestures , &c. are but the integuments , husks , and shells of duties . communion with god is the sweet kernel , the pleasant and nourishing food which lies within them ; you see the fruits of the earth are covered and defended by husks , shells , and such like integuments ; within which lye the pleasant kernels and grains , and that 's the food . the hypocrite who goes no farther than the externals of religion , is therefore said to feed of ashes , isa. . . to spend his mony for that which is not bread , and his labour for that which satisfieth not , isa. . . he feeds but upon husks , in which there is little pleasure or nourishment ; what a poor house doth a hypocrite keep ? words , gestures , ceremonies of religion will never fill the soul ; but communion with god is substantial nourishment . my soul , saith david , shall be satisfied as with marrow and fatness , whilst i think and meditate on thee , psal. . , . it would grieve ones heart to think what airy things many souls satisfie themselves with ; feeding like ephraim upon the wind , well contented if they can but shuffle over a few heartless empty duties ; whilst the saints feed upon this hidden manna , are feasted as it were with angels food . xv. excellency . 't is the light of the soul in darkness ; and the pleasantest light that ever shone upon the soul of man : there 's many a soul which walketh in darkness ; some in the darkness of ignorance and unbelief , the most dismal of all darkness , except that in hell. there are others who are children of light , in a state of reconciliation , yet walk in the darkness of outward afflictions , and inward desertions and temptations ; but as soon as ever the light of gods countenance shines upon the soul in the duties of communion with him , that darkness is dissipated and scattered ; 't is all light within him , and round about him , psal. . . they looked unto him , and were enlightned : they looked , there is faith acted in duty ; and were enlightned , there 's the sweet effect of faith. the horrors and troubles of gracious souls shrink away upon the rising of this chearful light ; as wild beasts come out of their dens in the darkness of the night , and shrink back again into them when the sun ariseth , psal. . , , . so do the fears , and inward troubles of the people of god , when this light shines upon their souls . nay , more , this is a light which scatters the very darkness of death it self . it was the saying of a worthy divine of germany , upon his death-bed , when his eye-sight was gone , being askt how it was within ? why , said he , though all be dark about me , yet pointing as well as he could to his brest , hi●sat lucis , here is light enough . xvi . excellency . 't is liberty to the straightned soul ; and the most comfortable and excellent liberty in the whole world. he only walks at liberty that walks with god , psal. . . i will walk at liberty , for i seek thy precepts . wicked men cry out of bands and cords in religion , they look upon the duties of goldliness as the greatest bondage and thraldom in the whole world , psal. . . let us break their bands asunder , and cast away their cords from us . q. d. away with this strictness and precisness , it extinguishes the joy and pleasure of our lives ; give us our cups instead of bibles ; our prophane songs instead of spiritual psalms ; our sports and past-times instead of prayers and sermons . alas , poor creatures , how do they dance in their shackles and chains ! when in reality the sweetest liberty is enjoyed in those duties at which they thus snuff . the law of christ is the law of liberty ; the soul of man never enjoys more liberty , than when it is bound with the strictest bands of duty to god. here 's liberty from enthralling lusts , and from enslaving fears . the spirit of life which is in christ iesus , hath made me free from the law of sin and death , rom. . . and here is freedom indeed , if the son make you free , then are you free indeed , john . . and here is freedom from fears , luke . , . those that will not endure any restraint from their lusts , they will have their freedom to sin ; a freedom they shall have , such as it is , rom. . . when ye were the servants of sin , ye were free from righteousness . let none therefore be prejudiced at the ways of duty , and strict godliness . the law of christ is the perfect law of liberty , james . . not liberty to sin , but liberty from sin . xvii . excellency . 't is a mercy purchased by the blood of christ for believers , and one of the principal mercies setled upon them by the new covenant grant . a peculiar mercy which none but the redeemed of the lord partake of ; a mercy which cost the blood of christ to purchase it . i do not deny but there are thousands of other mercies , bestowed upon the unregenerate ; they have health , wealth , children , honours , pleasures , and all the delights of this life : but for communion with god , and the pleasures that result therefrom , they are uncapable of these . no supping with christ upon such excellent privileges and mercies as these , till the heart be opened to him by faith ; you cannot come nigh to god , until you be first made nigh by reconciliation , eph. . . heb. . , , , . what would your lives , christians , be worth to you if this mercy were cut off from you ? there would be little sweetness , or savour in all your outward mercies , were it not for this mercy that sweetens them all . and there is this difference among many others , betwixt this mercy and all outward mercies . you may be cut off from the enjoyment of those , you cannot from this ; no prison can keep out the comforter . o bless god for this invaluable mercy . xviii . excellency . 't is natural to the new creature ; the inclination and instinct of the new creature leadeth to communion with god. 't is as natural to the new creature to desire it , and work after it , as it is to the new-born babe to make to the breast , pet . as new born babes desire the sincere milk of the word , that ye may grow thereby . there is a law upon the regenerate part which inwardly , and powerfully obliges it , to acts of duty and converse with god in them . communion with god is a thing that riseth out of the principles of grace . you know all creatures in this lower world act according to the laws of nature , the sun will rise , and the sea will flow at its appointed time ; and the gracious soul will make towards its god in the times and seasons of communion with him . they are not forced on to those duties by the frights of conscience , and the fears of hell , so much as by the natural inclination of the new creature . two things demonstrate communion with god to be co-natural to the regenerate part , called the inner-man , and the hidden-man of the heart , viz. ( . ) the restlesness of a gracious soul without it , cant. . . the church in the first verse had sought her beloved , but found him not ; doth she sit down satisfied in his absence ? no , no , i will rise now and go about the city , in the streets , and in the broad ways ; i will seek him whom my soul loveth . ( . ) the satisfaction and pleasure , the rest and delight which the soul finds and feels in the enjoyment of communion with god , plainly shews it to be agreeable to the new nature , psal. . . my soul shall be satisfied whilst i think on thee . and when it is thus , then duties become easie , and pleasant to the soul , iohn . . his commandments are not grievous . yea , and such a soul will be constant and assiduous in those duties . that which is natural , is constant , as well as pleasant ; what 's the reason hypocrites throw up the duties of religion , in times of difficulty , but because they have not an inward principle agreeable to them ? the motives to duty lie without them , not within them . xix . excellency . 't is the occupation and trade of all sanctified persons , and the richest trade that was ever driven by men . this way they grow rich in spiritual treasures ; the revenues of it are better than silver and gold : there be many of you have traded long for this world , and it comes to little ; and had you gained your designs you had gained but trifles . this is the rich and profitable occupation , phil. . . our conversation is in heaven . our commerce and trade lies that way , so that word signifies . there be few christians that have driven this soul-enriching trade , any considerable time , but can shew some spiritual treasures which they have gotten by it , psal. . . this i had because i kept thy precepts . as merchants can shew the gold and silver , the lands and houses , the rich goods and furniture , which they have gotten by their succesful adventures abroad ; and tell their friends , so much i got by such a voyage , and so much by another . so christians have invaluable treasures , though their humility conceals them , which they have gotten by this heavenly trade of communion with god. their souls were weak , and by communion with god they have gotten strength , psal. . . i cryed , and thou strengthnedst me with strength in my soul. they have gotten peace by it , a treasure inestimable , psal. . . great peace have they that love thy law , and nothing shall offend them . they have gotten purity by it , psal. . . they do no iniquity , that walk in thy ways . o what rich returns are here ! nay , they get sometimes full assurance by it . the riches of both the indies will not purchase from a christian the least of these mercies . these are the rich rewards of our pains in the duties of religion ; in keeping thy commandments there is great reward . xx. excellency . 't is oyl to the wheels of obedience , which makes the soul go on chearfully in the ways of the lord , psal. . . then will i run the ways of thy commandments , when thou shalt enlarge my heart . non tardat uncta rota . oyled wheels run trig and nimble . how prompt and ready for any duty of obedience , is a soul under the influences of communion with god! then as isaiah having gotten a sight of god , here am i , lord , send me , isa. . . now the soul can turn its hand to duties , of . active . and . passive obedience . i. hereby the soul is prepared and fitted for the duties of active obedience , to which it applies it self with pleasure and delight , psal. . , . then will i go unto the altar of god , unto god my exceeding joy ; or as it is in the hebrew , the gladness of my joy . it goes to prayer as an hungry man to a feast , or as a covetuous man to his treasures , psal. . . i have rejoyced in the way of thy commandments as much as in all riches . ii. it prepares the soul for passive obedience ; makes a man to rejoyce in his sufferings , col. . . 't will make a christian stand as porters in london do , at the merchants doors , to receive any burden or load they have to lay upon their shoulders , and thank them to be so employed : this joy of the lord is their strength , neh. . . a christian under the chearful influences of near communion with god , can with more chearfulness lay down his neck for christ , than other men can lay out a shilling for him . in all these twenty particulars you have an account of the excellency of this priviledge ; but oh ! how short an account have i given of it ! what remains , is the application of this point , in a double use , . of information . . of exhortation . first , for information in the following inferences . i. inference . how sure and certain a thing is it that there is a god , and a state of glory prepared in heaven for sanctified souls ? these things are undeniable , god hath set them before our spiritual eyes and senses ; beside the revelation of it in the gospel , which singly makes it infallible ; the lord , for our abundant satisfaction , hath brought these things down to the touch and test of our spiritual senses and experiences . you that have had so many sights of god by faith , so many sweet tastes of heaven in the duties of religion , o what a confirmation and ●eal have you of the reality of invisible things ! you may say of heaven , and the joys above , as the apostle did of him that purchased it , iohn . . that which our eyes have seen , and our ears have heard , and our hands have handled , &c. for god hath set these things in some degree before your very eyes , and put the first fruits of them into your own hands . the sweet relish of the joy of the lord is upon the very palate of your souls ; to this spiritual sense of the blieving hebrews the apostle appealed , heb. . . when he said , ye took joyfully the spoiling of your goods , knowing in your selves that you have in heaven a better and an induring substance . this knowing in our selves is more certain and sweet than all the traditional knowledge we get from the reports of others , pet. . . whom having not seen ye love , whom though now ye see him not , yet believing ye rejoyce with joy unspeakable and full of glory . there is more of heaven felt and tasted in this world than men are aware of ; 't is one thing to hear of such countries as spain , italy , smirna , by the discourses and reports we heard of them in our childhood , and another thing to understand those countries by the rich commodities imported from them in the way of our trade and commerce . o did we but know what other christians have felt and tasted , we would not have such staggering thoughts about invisible things ; but the secret comforts of religion are , and ought to be for the most part inclosed things . religion lays not all open ; the christians life is a hidden life . ii. inference . if such an height of communion with god be attainable on earth , then most christians live below the duties and comforts of christianity . alas , the best of us are but at the foot of this pleasant mount pisga ; as we are but in the infancy of our graces , so we are but in the infancy of our comforts ; what a poor house is kept by many of gods own children ? living between hopes and fears , seldom tasting the riches and pleasures , the joys and comforts of assurance ; and will you know the reasons of it , there are five things which usually keep them poor and low as to spiritual joys and comforts . ( . ) the incumbrances of the world , which divert them from , or distract them in their duties of communion with god ; and so keep them low in their spiritual comforts : they have so much to do on earth , that they have little time for heavenly employments . oh , what a noise and din do the trifles of this world make in the heads and hearts of many christians ! how dear do we pay for such trifles as these ? ( . ) a spirit of formality creeping in to the duties of religion , impoverishes the vital spirit thereof ; like the wanton embraces of the ivy , which binds and starves the tree it clasps about . religion cannot thrive under formality ; and 't is difficult to keep out formality in a setled course of duty , and much more when duties are intermitted . ( . ) the business of temptations pestering the minds of many christians ; especially such as are of melancholy ; constitutions ; how importunate and restless are these temptations with some christians ? they can make little comfort or advantage out of duty by reason of them . ( . ) heart-apostacy , inward decays of our first love , is another reason why our duties prosper so little , rev. . . thou hast left thy first love . you were not wont to serve god with such coldness . ( . ) in a word , spiritual pride impoverishes our comforts . the joys of the spirit , like brisk wines , are too strong for our weak heads . for these causes many christians are kept low in spiritual comforts . iii. inference . how sweet and desirable is the society of the saints ! it must needs be desirable to walk with them , who walk with god , john . . no such companions as the saints . what benefit or pleasure can we find in converses with sensual worldlings ? all we can carry away out of such company is guilt , or grief . all my delights , saith david , is in the saints , and in the excellent of the earth , which excel in vertue , psal. . . and their society would certainly be much more sweet and desirable than it is , did they live more in communion with god than they do . there was a time when the communion of the saints was exceeding lovely , mal. . . acts . , . the lord restore it , to its primitive glory and sweetness . iv. inference . what an unspeakable mercy is conversion which lets the soul into such a state of spiritual pleasure ? here 's the beginning of your acquaintance with god , the first taste of spiritual pleasures , of which there shall never be an end . all the time men have spent in the world in an unconverted state , hath been a time of estrangement and alienation from god ; when the lord brings a man to chris , in the way of conversion , he then begins his first acquaintance with god , iob . . acquaint now thy self with him , and ●e at peace , thereby good shall come unto thee . this is your first acquaintance with the lord , which will be a growing thing ; every visit you give him in prayer increaseth your acquaintance , and begets more intimacy , and humble holy familiarity , betwixt him and you . and oh , what a paradice of pleasure doth this let the soul into ! the life of religion abounds with pleasures , psal. . . all his ways are ways of pleasantness , and his paths are peace , prov. . . now you know where to go and unload any trouble that presseth your hearts ; whatever prejudices and scandals satan and his instruments cast upon religion ; this i will affirm of it , that that man must necessarily be a stranger to true pleasure , and empty of real comfort , who is a stranger to christ and the duties of communion with him . 't is true , here 's no allowance for sinful pleasures , nor any want of spiritual pleasures . bless god therefore for converting grace , you that have it ; and list up a cry to heaven for it , you that want it . v. inference . lastly , if there be so much delight and pleasure in our imperfect and often interrupted communion with god here ; o then , what is heaven ! what are the immediate visions of his face in the perfect state ? cor. . . eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him . you have heard glorious and ravishing reports in the gospel of that blessed future state , things which the angles desire to look into . you have felt and tasted joys unspeakable , and full of glory , in the actings of your faith and love upon christ ; yet all that you have heard , and all that you have felt and tasted in the way to glory , falls so short of the perfection and blessedness of that state , that heaven will and must be a great surprize to them that have now the greatest acquaintance with it . though the present comforts of the saints are sometimes as much as they can bear , for they seem to reel and stagger under the weight of them , cant. . . stay me with flagons , comfort me with apples , i am sick of love . yet , i say , these high tides of present joy , are but shallows to the joys of his immediate presence , cor. . . and as they run not so deep , so are they not constant and continued as they shall be above , thes. . ult . ever with the lord. and thus much for information . i. vse for exhortation . the last improvement of this point will be by way of exhortation , . to believers . . to vnbelievers . first , is the privileged state , into which all believers are admitted by conversion ? then strive to come up to the highest attainment of communion with god in this world ; and be not contented with just somuch grace as will secure you from hell ; but labour after such an hight of grace and communion with god , in the exercise thereof , as may bring you into the suburbs of heaven on earth . forget the things that are behind you , as to satisfaction in them , and press towards the mark , for the prize of your high calling . 't is greatly to your loss that you live at such a distance from god , and are so seldom with him . think not the ablest ministers , or choicest books , will ever be able to satisfie your doubts , and comfort your hearts , whilst you let down your communion with god to a so low a degree . o that you might be perswaded now to hearken obediently to three , or four necessary words of counsel . i. counsel . make communion with god the very level and aim of your souls in all your approaches to him in the ordinances and duties of religion . set it upon the point of your compass , let it be the very thing your souls design ; let the desires and hopes of communion with god be the thing that draws you to every sermon and prayer , psal. . . one thing have i desired of the lord , that will i seek after , that i may see the beauty of the lord , and enquire after him in his temple . that was the mark david aimed at . and mens success in duty is usually according to the spiritual aims and intentions of their hearts in them ; both sincerity and comfort lye much in mens ends . ii. counsel . in all your approaches to god , beg and plead hard with him for the manifestations of his love and further communications of his grace . hear , o lord , when i cry with my voice ; have mercy also upon me , and answer me . when thou saidst , seek ye my face , my heart said unto thee , thy face lord will i seek . hide not thy face far from me , put not thy servant away in anger , psal . , , . how full and thick of pleas and arguments for communion with god was this prayer of david ? lord , i am come in obedience to thy command , thou saidst , seek ye my face , thou bidst me come to thee , and wilt thou put away thy servant in anger ? thou hast been my help , i have had sweet experience of thy goodness , thou dost not use to put me off , and turn me away empty . iii. counsel . desire not comfort for comforts sake , but comforts and refreshments for service and obedience sake ; that by it you may be strengthned to go on in the ways of your duty with more chearfulness , psal. . . then will i run the ways of thy commandments , when thou shalt enlarge my heart . as if he should say , o lord , the comforts thou shalt give me , shall be returned again in chearful services to thee . i desire them , as oyl to the wheels of obedience , not food for my pride . iv. counsel . as ever you expect to be owners of much comfort in the ways of your communion with god , see that you be strict and circumspect in the course of your conversations . 't is the loosness and carelesness of our hearts and lives , which impoverishes our spiritual comforts . a little pride , a little carelesness dashes and frustrates a great deal of comfort which was very near us , almost in our hands ; to allude to that , hosea . . when i would have healed israel , then the iniquity of ephraim was discovered . so here , just when 〈◊〉 desire of thy heart was come to the door , some sin stept in the way of it . your iniquities , saith god , have separated between you and you god , and your sins have hid his face from you , isa. . . the comforter , the holy spirit , is sensible and tender , he hath quick resentments of your unkindnesses and offences . as ever therefore you expect comfort from him , beware of him , and grieve him not . secondly , in the last place , this point speaks necessary counsel and advice to vnbelievers ; to all that live estranged from the life of god , and have done so from the womb , psal. . . to you the voice of the redeemer sounds a summons once more , behold i stand at the door and knock . oh , that at last you might be prevailed with to comply with the merciful terms propounded by him . will you shut out a saviour bringing salvation , pardon and peace with him ? christ is thy rightful owner , and demands possession of thy soul , if thou wilt now hear his voice , thy former refusals shall never be objected . if thou still reject his gracious offers , mercy may never more be tendered to thee ; there is a call of christ , which will be the last call , and after that no more . take heed what you do , if you still demur and delay , your damnation is just , inevitable and unexcusable . hear me therefore you unregenerated souls , in what rank or condition soever providence hath placed you in this world ; whether you be rich or poor , young or old , masters or servants , whether there be any stirrings of conviction in your consciences or not . for however your conditions in this world differ from each other at present , there is one common misery hanging over you all , if you continue in that state of unbelief you are now fixed in . and first , harken to the voice and call of christ , you that are exalted by providence above your poorer neighbours ; you that have your heads , hands and hearts full of the world ; men of trade and business ; i have a few solemn questions to ask you this day . i. you have made many gainful bargains in your time , but what will all profit you if the agreement be not made betwixt christ and your souls ? christ is that treasure which only can enrich you , matth. . . thou art a poor and miserable wretch , whatever thou hast gained of this world , if thou have not gained christ ; thou hast heaped up guilt with thy riches , which will more torment thy conscience hereafter than thy estate can yield thee comfort here . ly , you have made many assurances to secure your floating estates , which you call policies ; but what assurance have you gotten for your souls ? are not they exposed to eternal hazards ? o impolitick man ! to be so provident to secure trifles , and so negligent in securing the richest treasure . ly , you have adjusted many accounts with men , but who shall make up your accounts with god , if you be christless ? what shall it profit a man to gain the whole world , and lose his own soul ? matth. . . say not you have much business under your hands , and cannot allow time ; you will have space enough hereafter to reflect upon your folly . secondly , you that are poor and mean in the world , what say you , will you have two hells , one here , and another hereafter ? no comfort in this world , nor hope for the next ? your expectations here laid in the dust , and your hopes for heaven built upon the sand ? o , if you were once in christ , how happy were you , though you knew not where to fetch your next bread ! poor in the world , but rich in faith ; and heirs of the kingdom which god hath promised , james . . o blessed state ! if you had christ , you had then a right to all things , i cor. . , . you had then a father to take care for you : but to be poor , and christless ; no comfort from this world , nor hopes from the next ; this is to be truly miserable indeed . your very straights and wants should prompt you to the great duty i am now pressing on you ; and methinks it should be matter of encouragement that the greatest number of christs friends and followers came out of that rank and order of men to which you belong . thirdly , you that are seamen , floating so often upon the great deeps , you are reckoned a third sort of persons between the living and the dead ; you belong not to the dead , because you yet breath ; and scarcely to the living , because you are continually so near death : what think you friends , have you no need of a saviour ? do you live so secure from the reach and danger of death ? have your lives been so pure , righteous , and innocent , who have been in the thick of temptations in the world abroad ? ponder that scripture , i cor. . , . be not deceived , neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with man-kind , &c. ponder it , i say , and think whether you have not as great and pressing a necessity of jesus christ , as any poor souls under heaven ? you have had many temporal salvations from god , great and eminent deliverances , and will these satisfie you ? is it enough that your bodies are delivered from the danger of the sea , though your souls sink and perish in the ocean of gods wrath for ever ? if you will yet accept christ upon his terms , all that you have done shall be forgiven , isa. . . the lord now calls to you in a still voice , if you hear his voice well , if not you may shortly hear his voice in the tempestuous storms without you , and a roaring conscience within you . poor man , think what an interest in christ will be worth , wert thou now ( as shortly thou maist be ) floating upon a piece of wreck , or shivering upon a cold and desolate rock , crying mercy , lord , mercy : well mercy is now offered thee , but in vain wilt thou expect to find it , if thou continue thus to despise and reject it . fourthly , you that are aged and full of days , hearken to the voice of christ , god hath called upon you a long time : when you were young , you said , 't is time enough yet , we will mind these things when we are old , and come nearer to the borders of eternity . well , now you are old , and just upon the borders of it ; will you indeed mind it now ? you have left the great concernments of your souls to this time , this short , very short time : and do the temptations of your youth take hold upon your age ? what , delay and put off christ still , as you were wont to do ? poor creatures , you are almost gone out of time , you have but a short time to deliberate ; what you do must be done quickly , or it can never be done : your night is even come upon you , when no man can work . fifthly , you that are young in the bud or flower of your time , christ is a suiter for your first love ; he desires the kindness of your youth ; your spirits are vigorous , your hearts tender , your affections flowing and impressive ; you are not yet entred into the incumbrances and distracting cares of the world ; hereafter a crowd and thick succession of earthly employments and engagements will come on ; sin will harden you , by custom and continuance ; now is your time ; you are in the convertible age ; few that pass the season of youth ( comparatively speaking ) are brought over to christ afterwards : 't is a rarity , the wonder of an age , to hear of the conversion of aged sinners ; besides , you are the hopes of the next generation : should you be christ-neglecting and despising souls ; how bad soever the present age is , the next will be worse . say not , we have time enough before us , we will not quench the sprightly vigour of our youth in melancholy thoughts : remember there are sculls of all sizes in golgotha ; graves of all lengths in the church-yard : you may anticipate those that stand nearer the grave than you seem to do . o you cannot be happy too soon : as young as you are , did you but tast the comforts that be in christ , nothing would grieve you more , than that you knew him no sooner . behold he standeth at thy door , in the morning of thy age , knocking this day for admission into thy heart . sixthly , you that have had some slight ineffectual vanishing convictions upon you formerly ; the lord jesus once more renews his call , will you now at last hear his voice ? 't is an infinite mercy to have a second call . i doubt not , but there are many among you , whilst you have sat under the word , have had such thoughts as these in your hearts , sure , my condition is not right , nor safe ; there must another manner of work pass upon my soul , or i am lost for ever . external duties of religion i do perform , but i am a stranger to regeneration . such inward convictions as these were the knocks and calls of christ , but they passed away and were forgotten ; your convictions are dead , and your hearts the more hardned ; for it is in puting a soul under conviction , as it is in puting iron into the fire , and quenching it again : which hardens it the more . you have been near the kingdom of god , but the more miserable for that , if you be shut out at last . the quicknings of your convictions is the right way to the saving of your souls . the lord make you this day to hear his voice . seventhly , such as have come hither upon vain or vile accounts , for meer novelty , or worse ends ; to catch advantages , or reproach the truths of god. scoffing at the most solemn and awful voice of christ. the word that you have slighted and reproached , the same shall judge you in that great day , except the lord give you repentance unto life , and make the heart tremble under it , that hath scoffed at it . be not mockers , lest your bands be made strong , isa. . . eighthly , to conclude , let all , whose hearts the lord hath opened this day , for the enjoyment of the gospel , the blessed instrument of their salvation , bless the lord , that hath made it a key by regeneration to open the door of salvation to your souls . and as you have received christ jesus the lord , so walk ye in him . an appendix to the foregoing treatise from romans . . for the wrath of god is revealed from heaven against all ungodliness , and unrighteousness of men , who hold the truth in unrighteousness . in all the foregoing sermons i have been pleading and wooing for christ. and as abrahams servant to win the damsels consent , told her what treasures his masters son had , so have i laboured to shew you some part of the unsearchable riches of christ , if by any means i might allure your hearts , and be instrumental to close the happy match betwixt him and you ; and ( as the apostle speaks ) espouse you to one husband , even to christ. but alas ! how few stir towards him ? the most seem to be immovably fixed in their natural state , and sinful courses . all our arguments and intreaties return to us again , and effect nothing . 't is amazing to think what is the matter , that souls which have in them the inbred hopes and fears of the world to come , and self reflecting powers ; cannot for all this be prevailed with to quit the way of sin , and to embrace the way of holiness , though their consciences mean while stand convinced that eternal damnation is the issue and result of the one ; life , peace and eternal joyes of the other . this hath put me upon a serious search what may be the cause and reason of this fixed and unreasonable obstinacy , and in this it seems evidently to lye , with most that live in an unregenerate state under the gospel ; that they put a force upon their own consciences , and do imprison and hold the truth in unrighteousness , though the wrath of god be revealed from heaven against all that do so . if by this discourse i can but set truth at liberty , and loose the lords prisoners which lye bound in your souls . i shall not doubt but the value of christ will quickly rise among you , and free convictions will make the work of your ministers much more easie and successful than they now find it . 't is hardly imaginable but the things you have heard must leave your souls under convictions , but if you suppress and stifle them , they produce nothing but aggravations of sin and misery . now in order to the free and effectual working of all your convictions , and begetting that reverence which is due to them from every soul , as to the voice of god , i have chosen this scripture , the scope and sense whereof i shall next give you . the true scope and aim of this context , is to prove the justification of sinners to be only by the imputed righteousness of christ in the way of faith. to make this evident , he distributes the whole world into gentiles and iews ; the one seeking righteousness by the dim light of nature , or the law written in their hearts ; the other , viz. the iews by the works of the law , or external conformity to the law of moses , but that neither can find what they seek , he distinctly and fully proves . he proves it first upon the gentiles , from this verse to the th . verse of the second chapter ; and then he proves it upon the iews also from thence to the end of the third chapter . as for the gentiles , he acknowledges that they had inbred notions of god , imprinted in their nature , they had also the book of the creatures before them ; enough to leave them without excuse , ver . . they have no pretence of ignorance , but these common notices of god , and of good and evil , they did not obey and put in practise , but acted against the very light and dictates of their natural consciences . for which cause the wrath of god was revealed from heaven against them , as the text speaks . wherein note , . a clear and dreadful revelation of divine wrath. . the object or impulsive cause thereof , vngodliness and vnrighteousness . . the special aggravation of this their ungodliness and unrighteousness , that they held the truth in unrighteousness . ( . ) here is a clear and dreadful revelation of divine wrath , the wrath of god ( saith the apostle ) is revealed from heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indignation or vengeance of god. 't is a word of deep and dreadful signification ; the damned that feel the weight of it , have the fullest sense ot it . 't is said , in psal. . . who knows the power of thine anger , according to thy fear , so is thy wrath . that is , the fears of an incensed deity are no vain bug-bears , nor the effects of ignorance and superstition as atheists fancy ; but let mens fears of it be what they will they shall find except they repent , the wrath of god to be according to , yea and far above their fears of it . if the wrath of a king be as the messengers of death , what then is the wrath of the great and terrible god ? this wrath is here said to be revealed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . discovered , or made manifest , and so it is divers wayes ; it was revealed to them by the light of nature , their own consciences gave them notice and warning of it . thus it was revealed to them by an internal testimony , a witness within them , and it was also revealed to them by the instances and examples of strokes and punishments of sin in all ages by the immediate hand of a justly incensed god. they came not by chance , but divine direction , therefore it 's added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from heave● , or from god in heaven . ( . ) here is the object , or impulsive cause of this revealed and inflicted wrath , 't is revealed from heaven against all ungodliness and unrighteousness of men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ungodliness , comprizeth all sins against the first table ; the irreligious lives and practices of men , living in the neglect of the duties of religion : the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unrighteousness , comprizeth all sins against the second table , acts of fraud , uncleanness , &c. against men : and because these two general comprehensive words are branched out into many particulars , therefore he saith , the wrath of god is revealed against all ungodliness and unrighteousness . there is not one of the many sins into which ungodliness and unrighteousness are branched out , but incenseth the lords wrath , and though he only mentions the sins , in the abstract , we are to understand the abstract put here for the concrete ; the sins for the sinners that commit them ; or gods punishing these sins upon the persons of the sinners . ( . ) lastly , we have here before us the special aggravation of these sins , or that which made them much more provoking to god than otherwise they had been . and it was this , that whilst they committed these sins , or omitted those duties , they held the truth in unrighteousness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word signifies to detain , stop , hinder , or put a remora in the way of that truth of god , or those common notions they had of his being , power , goodness , truth , &c. as also of his worship , and the difference between good and evil. these truths struggled in their consciences , as the child in the womb , to come to the birth ; conscience instigated them to duty , and laboured to restrain them from sin , but all in vain , they overbare their own consciences , and kept those sentiments and convictions prisoners , though they struggled for liberty to break forth into practice and obedience . their convictions were kept down under the dominion and power of corruptions , as a prisoner is shut up by his keeper : their lusts were too hard for their light. thus you have both the scope and sense of the text. the point from it is this . doctrine . that the wrath of god is dreadfully incensed against all those that live in any course of sin , against the light and dictates of their own consciences . sins of ignorance provoke the wrath of god , yet are they not of so heinous a nature as sins against light and conviction are , nor shall they be punished so severely , luk. . . that servant which knew his lords will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . it excuses a tanto in some measure , when a man can say , lord , had i known this to be a sin , i would not have done it , but when the conscience is convinced , and strives to keep us from such an act or course of sinful actions , and we stop our ears against its voice and warnings ; here is an high and horrid contempt of god and his law , and gives the sin a scarlet dye or tincture . sins of ignorance cannot compare with such sins as these , ioh. . . ioh. . . to open this point , let me . . shew you what conscience is . . what the light of conscience is , and what its kinds are . . how this light binds the conscience , and makes it strive in us . . then instance in some cases wherein it doth so . . and lastly , how and why the imprisoning of these convictions so dreadfully incenseth the wrath of god. ( . ) 't will be needful to speak a little to the nature of conscience in general . conscience ( as our divines well expresse it ) is the judgment of a man upon himself , as he is subject to the judgement of god. a judgment it is , and a practical judgment too ; it belongs to the understanding faculty , cor. . . if we would judge our selves , &c. this self-judgment is the proper office of the conscience ; and to enable it for this its work and office , there are ( as is generally observed ) three things belonging to every mans conscience . ( ) a knowledge of the rule or law according to which it is to judge , called the synteresis , which is a treasury of rules and principles without which conscience can no more do its work , than an artificer that wants his square or level can do his . ( ) knowledge of the facts or matters to be judged , called the syneidesis . the conscience of every man keeps a register of his actions , thoughts , and the very secrets of the heart . ( ) an ability and delegated authority to pass judgment on our selves and actions according to the rule and law of god , called crisis , judgment . here it sits upon the bench as gods vicegerent , absolving or condemning as it finds the sincerity or hypocrisie of the heart upon tryal . ioh. . , . conscience therefore is an high and aweful power , it is solo deo minor ; next and immediately under god ▪ our judge ; riding as ioseph did in the second chariot , and concerning conscience he saith to every man , as he once did to moses with respect to pharaoh , see , i have made thee a god to pharaoh , exod. . . the voice of conscience is the voice of god. what it bindeth or looseth on earth , clave non errante , is accordingly bound or loosed in heaven , ioh. . . the greatest deference and precise obedience is due to its commands . its consolations are of all the most sweet , and its condemnations ( only excepting those by the mouth of christ in the last judgment ) most terrible . zuinglius spake not without ground when he said , what death would i not rather chuse ? what punishment would i not rather bear ? yea , into what profound abyss of hell would i not rather enter , than to witness against my conscience ? 't is like he had felt the terrors of it , to be more bitter than death . how many have chosen strangling rather than life under the terrors of conscience ? wherever you go , conscience accompanies you . vvhatever you say , do , or but think , it registers and records in order to the day of account . vvhen all friends forsake thee , yea , when thy soul forsakes thy body . conscience will not , cannot forsake thee . when thy body is weakest and dullest , thy conscience is most vigorous and active . never more life in the conscience , than when death makes its nearest approach to the body ; when it smiles , chears , acquits , and comforts , o what an heaven doth it create within a man ? and when it frowns , condemns , and terrifies ; how doth it becloud , yea , benight all the pleasures , joyes and delights of this world. o conscience , how glad would the damned be to have taken their last farewel of thee , when they bid this world , and all its inhabitants farewel at death ! and what had become of all the sufferers and martyrs , when shut up from friends in dungeons , had it not been for thy chearing cordials and comforts , thou there administredst to support them ! 't is certainly the best of friends , or the worst of enemies in the whole creation . this is conscience , these are its powers and offices , which was the first thing . secondly , our next enquiry must be into the light of conscience , and the various kinds of that light. the lord did not frame such an excellent structure as the soul of man , without windows to let in light ; nor doth he deny the benefit of light to any soul : but there is a twofold light which men have to inform and guide their consciences . . the light of natural reason , which is common . . the light of scripture revelation , which is special . ( , ) there is the common light of natural reason , which is connate , called by solomon , prov. . the candle of the lord. the spirit of man is the candle of the lord. this is affirmed by him that had an extraordinary portion of intellectuals , a brighter lamp of reason and wisdom than other men : and this is not only true of the soul in general , but of that special power of it , which is called conscience , which is gods spie , and mans overseer . the heathens had this light shining in their minds and consciences : some of them by the alone help of this natural light made wonderful discoveries of the mysteries of nature , yea , they found its efficacy and power great in their consciences to raise their hopes or fears according to the good or evil they had done . conscia mens ut cuique sua est , ita concipit intra pectora pro facto , spemque metumque suo . ovid. and to the shame of many that are called christians , some among them pay'd great reverence to their own consciences — imprimis reverere teipsum , turpe quid ausurus , te sine teste time . but however , the generality of them did not so , and are taxed for it in the text : and besides , this light can make no discoveries of christ , and of the way of salvation by him . the most eagle-ey'd philosophers among them , were in the dark here . and therefore , ( . ) god hath afforded men a more clear and excellent light to shine into their minds and consciences ; even the light of the gospel , which compared with the light of natural reason , is as the light of the sun to the dim moonlight , psal. . . he sheweth his word to iacob , his statutes and his iudgments to israel ; he hath not dealt so with any nation , and for his iudgments they have not known them , praise ye the lord. every creature hath the name of god engraven on it , but he hath magnified his word above all his name , psal. . . god who best knows the rate and value of his own mercies , accounts this a singular favour and priviledge to any nation . without revelation , we could never have known the cause of our misery , the fall of adam , or the only way and means of our recovery by christ : by this a people are lifted up to heaven , matth. . . in respect of means and advantages of salvation ; and consequently the contempt or neglect of such light and love , will certainly plunge the guilty into proportionable misery . iohn . . this is the condemnation that light is come into the world , and men love darkness rather than light. moreover , god doth not only afford the light of natural reason , and external gospel revelation to some men in an eminent degree ; but to both these he superadds the internal illumination of his spirit , which is the clearest and most glorious light in the whole world. he shineth into their hearts , to give the light of the knowledge of the glory of god , in the face of iesus christ , cor. . . these are the three sorts of light that god makes to shine into the soules and consciences of men , to direct and guide them ; the first a common and general light , the two last the most clear and transcendent in excellency ; especially that of the spirit with the gospel : for though the sun be risen , yet men may draw the curtains about them , and lie in darkness , but the spirit opens them , and makes it shine in . ( . ) how this light shining into the consciences of men , obligeth them to obedience , and how mens lusts struggle against the obligations of an enlightned conscience , is the next thing to be spoken to . 't is manifest and beyond all controversie , that an enlightned conscience lays strong and indispensable obligations and engagements on the soul to obedience : for the will of god is the supream law , tim. . 't is the will of the only potentate the king of kings , and lord of lords : and the promulgation and manifestation of it , so binds the conscience of the creature to obedience , as no authority or power on earth can loose those bands ; no man can grant a supersedeas in this case , or relieve the soul so bound by a noli prosequi ; for conscience as gods vicegerent in his name requireth obedience , and the man that heareth the voice of god from the mouth of his own conscience , presently thereupon becomes a debtor , rom. . . put under a necessity , cor. . now conscience by reason of the light that shineth into it , feeling it self under such strong bands and necessities , stimulates and urgeth the soul to obedience , warnes , commands , and presses the soul to its duty , against the contrary interests and inclinations of the flesh : and hence arise those combats and conflicts in the bosoms of men ; as the struggles of the child in the womb at the fullness of time causes the throws and pangs of travail . sometimes conscience prevails , and sometimes lusts and corruptions prevail , and that with great difficulty ; for 't is not alike easie to all men to shake off , or burst the bands of their own consciences , though others can do it easily what an hard tugg had saul to conquer his own conscience ? i forced my self , saith he , sam. . . he knew it belonged not to him to offer sacrifice , his conscience plainly told him , it would be his sin , but yet the fear of the philistins being stronger than the fear of god , he adventured upon it renitente conscientiâ , against the plain dictates of his own conscience . thus herod gives sentence to put iohn to death , matth. . . the king was sorry , nevertheless , for his oaths sake , and them which sate with him at meat , he commanded it to be given her . his honour weighed up all his fears of sin , his own word weighed more with him than gods word : nemo ita perplexus tenetur inter duo vitia , quin exitus pateat absque tertio : no man is held so perplexed between two vices , but he may find an issue , without falling into a third . pilates conscience was convinced of christ's innocency ; matth. . , . yet the fear of coesar hurries him on to the greatest of wickednesses , even to give sentence against innocent blood , yea , the blood of the son of god. darius in like manner , dan. . . he knew that daniel was not only an excellent person , but that he was entrapt by the nobles merely for his conscience , and that to put him to death , was to sacrifice him to their malice , this he and his conscience debated all the day , many encounters he had with it , for the text saith , he was sore displeased with himself , and set his heart on daniel to deliver him , and laboured until the going down of the sun to deliver him ; but after a days sharp fight betwixt him and his conscience , lust prevails at last against light , and returns victor out of the field in the evening . so it was with poor spira , he seemed to hear as it were an inward voice , don't write spira , don't write ; but the love of his estate , wife , and children drew his hand to the paper , though conscience struggled hard to hold it back . thus as the restless sea strives to beat down , or break over its bounds , so do impetuous lusts strive to overbear light and conviction ; video meliora proboque , deteriora sequor : they know this or that to be a sin , and that they hazard their souls by it , but yet they will adventure on it , and rush into sin as the horse into the battle . ( . ) i promised to give you some instances of the conflicts betwixt mens consciences and their corruptions , wherein conscience is vanquisht and overborn , and by what weapons the victory over conscience is obtained . now the convictions of men are two-fold , viz. i. general , respecting their state. ii. particular , respecting this or that action . ( i. ) there are general convictions , and notices given to some men and women by their consciences , that their condition or state of soul is neither right , nor safe ; that they want the main thing which constitutes a christian , viz. regeneration , or a gracious change of heart and life : they hear and read the signs and effects of these things , but their conscience plainly tells them , it cannot find them in them ; that they enjoy the external priviledges of the saints , but they belong not to them , that something is still wanting , and that the main thing too : o my soul , thou art not right ; thou hast gifts , thou hast a name to live , but for all that thou art dead . some further work must be done upon thee , or thou art undone to eternity : thou passest for a good christian among men , but wo to thee if thou die in the state thou art . these , and such as these are the whispers of some mens consciences in their ears ; and yet they cannot yield themselves up into the hands of their convictions , so as to confess , and bewail their hypocrisie , and gross mistakes , and seek for a better foundation to build their hope on . foelix his conscience gave him such a terrible rouze and monition as this , and made him to tremble whilst paul reason'd with him about righteousness , and temperance , and judgment to come , acts . . it whispered in his ear such language as this , o poor soul , how shall such an oppressor , such an intemperate wretch as thou art stand before god in this day of judgment , which paul proves in thy face , is certainly future ; for as tacitus sayeth of him , he was inexplebilis gurges , an insatiable gulph of covetousness ; so it was with agrippa , acts . . he stood at half bent , dubious and unresolved what to do : he saw the heavenly doctrine of christianity evidently confirmed by doctrine and miracles , his conscience pleaded hard with him to embrance it , and had almost prevailed . almost , or within a little as the word is , thou perswadest me to be a christian ; but agrippa had too much wealth and honours to deny and forsake for christ ; the love of the present world overbore both the hopes and fears of the world to come : and thus that excellent fisher for souls , who had throughly converted so many to christ , caught but a piece of agrippa , almost is a great deal for so great a person : the gospel is a drag-net , and brings up all sorts , whole christians , and half christians . the conscience is caught , and the will begins to incline , but oh the power and prevalence of sin ! which like the rudder , commands all to a contrary course . if we come a little nearer , and enquire what are those remoraes that stop conscience in its course , bind and imprison , stifle and suppress its convictions , that although a man strongly suspect his foundation to be but sand , his hopes for heaven a strong delusion , yet he will throw up his vain hopes , consfess his self deceits , and begin all anew : what is it which overbears conscience in this cafe ? let men impartially examine their hearts , and it will be found that these three things bind and imprison these convictions of conscience , and hold the truth in unrighteousness , viz. shame , fear , and pride of heart . ( i. ) shame , men that have been professors , and of good esteem in the world , are ashamed the world should know the mistakes and errors of all their life past , and what deluded fools and self-deceivers they have been : this is a powerful restraint upon conviction ; how shall they look their acquaintance in the face ? what will men think and say of them ? how can ye believe which receive honour one of another ? saith christ , iohn . . q. d. what you be christians , and yet not able to endure a censure , or a scoff upon your names ? that stand more upon your reputation , than your salvation : how can you believe ? oh what madness and exalted folly appears in this case ! men will chuse rather to go on , though conscience tells them the end of that way will be death , than suffer the shame of a just and necessary retraction , which yet indeed is not their shame , but their duty , and glory . you that are so tender of the shame of men , how will you be able to endure the contempt and shame that shall be cast on you from god , angels and men in the great day ? luk ▪ . 't is no shame to acknowledge your mistake , but persist in it after conviction , is shameful madness . i knew an excellent minister , who proved an eminent instrument in the church of god , who in the beginning of his ministerial course , was not upon the right foundation of regeneration . this man had rare abilities , excellent natural and acquired gifts , and could preach of regeneration , faith , and heavenly-mindedness , though he felt nothing of these things in his own experience . his life was very unblameable , and he had no mean interest and esteem among good men . it pleased the lord whilst this man was studying an excellent spiritual point to preach to others , his conscience first preach'd it in his study to himself , and that with such a close and rousing application , as made him to tremble at it ; telling him , that though he had gifts above many , and sobriety in his conversation ; yet one thing , and that the main thing sanctifying grace was wanting . hereupon the pangs of the new birth seized his soul , and the lord made him a most inward , searching , experimental minister , and crown'd his labours with unusual success . this minister to his dying day , was not ashamed in all companies to acknowledge his mistake , and bless god for his recovery out of it , and in most of his sermons , he would endeavour to convince professors of the necessity of a second conversion . ( . ) fear is another pull-back , which with-holds men from executing the convictions of their own consciences , and obeying its calls in this grand case and concern of the soul. they are pretty easie and safe under the external profession , and duties of religion , and are afraid of throwing up their vain hopes , and engaging themselves heartily and thoroughly in religion , and there be two things scare them . ( ) the inward pains and troubles of spirit attending the new-birth ; which they have read and heard of , and seen the effects of in others . oh 't is a dreadful thing to lye under the terrors that many have felt , and so 't is with them as with one that hath a bone ill set , who if he have any ease , will rather endure a little dayly pain , and be content to halt all his life , than undergoe the pain of another fraction or dislocation in order to a perfect cure . ( ) they are afraid of external sufferings . the form of godliness leaves men a latitude to take or leave according as the times favour or frown upon the wayes of religion , but the power of godliness that will engage and put them beyond retreat : they must then stand to it , come what will. but soul let me tell thee if the just fears and apprehensions of hell , and the eternal wrath of god were upon thee , to which thy hypocrisie and formality will expose thee ; all these fears of inward or outward troubles would vanish the same hour . ( . ) pride of heart suffers not this conviction of conscience to work out its effects , but holds this truth in unrighteousness , to the hazard and ruine of many souls . men that live upon their own duties , and self-righteousness are not easily brought to renounce all this , and live upon the righteousness of christ alone for justification . proud nature will rather venture the hazzard of damnation than such self denial , rom. . . as you see it common among poor people , to live meanly on coarse fare of their own , than upon the almes and bounty of another . o but if once the day of gods power be come , and a man begins to feel the commandment come home to his conscience as paul did , rom. . . when he comes to realize the world to come , the value of his soul , and the danger it is in ; then all these remora's are as easily swept away , as so many straws by the rapid course of a mighty torrent . then let men say or think what they please , i must not throw away my own soul , to maintain a vain estimation among men . let inward or outward sufferings be never so great , 't is better for me to feel them , than to suffer the everlasting wrath of the great and terrible god. let my own righteousness be what it will , all is but dung and dross to the pure and perfect righteousness of christ. secondly , as this general conviction with respect to mens state and condition is held in unrighteousness , and men and women go with grumbling consciences and frequent inward fears by reason of it : so there are many particular convictions bound and imprisoned in mens souls . particular convictions i say , both as to sins committed , and known duties omitted against both tables of the law of god ; called in the text , ungodliness and unrighteousness . conscience labours and strives to bring men to confess , bewail , and reform them , but cannot prevail ; contrary lusts and interests overpower them , and detain them in unrighteousness . what these are , and how they are with-held by those lusts , i shall give some instances . i. instance . and first , for convictions of vngodliness . there are many that call themselves christians , whose consciences tell them god is to be daily and duely worshipped by them , both in family , and closet prayer . it sets before them iosua's pious practice , ios. . . as for me , i and my house we will serve the lord. they know god is the founder , the owner , the master of their families ; that all family blessings are from him , and therefore he is to be owned , acknowledged and sought , in daily family prayers and praises . it tells them the curse of god hangs over prayerless families , ier. . . and that they live in the inexcusable neglect of these duties , seldom worshipping of god with their families , or in their closets ; and that therefore they live without god in the world. and dreadful will the account and reckoning be at the great day , for their own souls , which they have starved for want of closet prayer , and for the souls committed to their charge , which perish for want of family duties . this is the case of many who yet will needs pass for professors of christianity . lord , how sad a case is here ? how can men possibly live in the daily neglect of so great , so necessary a duty ? certainly 't is not for want of light or conviction , the very light of nature , if we had no bibles , discovers these duties . but three things hold this truth of god dictated by mens consciences in unrighteousness , viz. . the love of the world. . consciousness of inability . . a disinclined heart . first , the love of the world choaks this conviction in the souls of some ; and they think it enough to plead for their excuse , the want of opportunities , and many encumberances they have , which will not allow them time for these duties . the world is a severe taskmaster , and fills their heads and hands all the day with cares and toyles . and must the mouth of conscience then be stopped with such a plea as this ? no , no , god and conscience will not be answered and put off so . the greatest number of persons in the world from whom god hath the most spiritual and excellent worship ; are of the lower and poorer rank , psal. . . iam. . . and it s highly probable your necessities had been less , if your prayers had been more ▪ and what sweeter outlet and vent to all these troubles can you find , than prayer ? this would sweeten all your labours and sorrows in the world. secondly , consciousness and sense of inability and want of gifts , restrains this conviction in others . should they attempt such duties before others , they shall but expose their own ignorance & shame . but this is a vain pretence of shake off duty . the neglect of prayer is a principal cause of that inability you complain of . gifts as well as grace grow by exercise . to him that hath shall be given , and he shall have more abundantly . and besides , 't is the fruit of pride , and argues your eye to be more upon your own honour than gods. the lord regards not oratory in prayer ; your broken expressions , yea , your groans and sighs please him more than all the eloquence in the vvorld . thirdly , but the principal thing that restrains men from obeying their convictions as to family and closet prayer is , a disinclined heart . that 's the root and true cause , of these sinful neglects and omissions . you favour not the sweetness of these things , and what a man relishes no sweetness in , or finds no necessity of , is easily omitted and let pass . but wo to you that go from day to day self condemned for the neglect of so known , so sweet , and so necessary a duty . if our hearts condemn us , god is greater than our hearts , i ioh. . . he that lives without prayer , is dead whilst he lives ; and let men talk what they please , of secret communion with god ; i am sure , if religion did thrive in the closet , it could never be banished out of the family . the time is coming also when death will disband and break up your families , separate the vvife from the husband , the child from the parent , the servant from the master ; and then where you shall find relief and comfort who have spent your time together so sinfully and vainly , i cannot tell , nor what account you can give to god in the great day . think sadly on these things , they are worth thinking on . ii. instance . a second instance of vngodliness continued in under the convictions of conscience , is formali●y in all the external duties of religion , and ordinances of god. have not some of your consciences often and plainly told you that though you be often ingaged in the publick duties of hearing , prayer , &c. yet your hearts are not with god in those duties . they do not work after communion and fellowship with him therein . 't is nothing but the force of education , custom , and care of reputation brings you there . such a conviction as this could it work home , and do its work throughly , would be the salvation of thy soul. were power added to the form , as conscience would have it , thou wert then a real christian , and out of the danger of hell. the want of this thy conscience sees will be thy ruin , and accordingly gives thee plain warning of it . o what pity is it such a conviction as this should be held in unrighteousness ! but so it is in very many souls , and that on several accounts . first , because hypocrisie is so odious and abominable a sin that men are loath to own and acknowledge it how guilty so ever they be of it . what , dissemble with god , and play the hypocrite with him ; 't is so black and foul a crime that men cannot easily be brought to charge themselves with it ▪ they may have the infirmities which are common to the best of men , but yet they are no hypocrites , thus pride of heart casts a chain upon this conviction , and binds it that it cannot do its work . secondly , 't is a cheap and easie way to give god the external service and worship of the body , but heart-work is hard work . to sit or kneel an hour or two is no great matter , but to search , humble , and break the heart for sin ; to work up the dead and earthly affections into a spiritual heavenly frame , this will cost many an hard tugg . 't is no severe task to sit before god as his people , whilst the fancy and thoughts are left at liberty to wander which way they please , as the thoughts of formal hypocrites use to do , ezek. . . but to set a watch upon the heart , to summon in the thoughts to god , to retract every wandering thought with a sigh ; this is difficult , and the difficulty overpowers conviction of duty . thirdly , the atheisme of the heart quenches this conviction in mens souls . formality is a secret invisible sin , not discernable by man ; the outside of religion looks fair to mans eye , and so long it s well enough , as if there were not a god that trieth the hearts and the reins . this when a beam of light and conviction shines into the soul , a cloud of natural atheism overshaddows and darkens it . but poor self-couzening-hypocrite , these things must not pass so ; thy conscience as well as the word tell thee that it is not the place of worship , but the spirituality of it that god regards , ioh. . , . that they are hypocrites in scripture account , who have god in their mouthes , but he is far from their reins , ier. . . and that hypocrites will have the hottest place in hell , matth. . . iii. instance . a third instance of convictions of ungodliness held in unrighteousness is in declining or denying to consfess the known truths of god , which we our selves have professed , when the confession of them infers danger . in times of danger conscience struggles hard with men to appear for the truths of god , and upon no account whatsoever , to dissemble or deny them ; and enforceth its counsels and vvarnings upon us with such awful scriptures as these , luk. . . no man having put his hand to the plough , and looking back , is fit for the kingdom of god. and matth. . . but whosoever shall deny me before men , him will i also deny before my father which is in heaven . in this case conscience useth to struggle hard with men , yet is many times over-born , by the prevalent temptations of the flesh , as first , by carnal fears . the fear of suffering gets the ascendant of the fear of god. men chuse rather to adventure their souls upon wrath to come , than the present vvrath of incensed enemies . they vainly hope to find mercy with god , but expect none from men . thus the fear of man brings a snare , prov. . . and so the voice of conscience is drowned , by the louder clamours and threats of adversaries . secondly , as the fear of mans threatenings , so the distrust of gods promises defeats the design of conscience . if men believed the promises , they would never be afraid of their duties . faith in a promise would make men as bold as lions . if such a word as that isa. . . of whom hast thou been afraid or feared , that thou hast lyed , and hast not remembred me ? men would say , as zuinglius did in the like case , what death would i not rather chuse to dye ? what punishment would i not rather undergo ? yea , into what vault of hell would i not rather chuse to be cast , than to witness against my own conscience ? thirdly , the immoderate and inordinate love of the vvorld overpowers conscience , and drowns its voice in such an hour of temptation . so demas found it , tim. . . o what a dangerous conflict is there in an hour of temptation betwixt an enlightned head , and a worldly heart ? lastly , the examples of others who comply , and embrace the sinful termes of liberty to escape the danger emboldens men to follow their examples , and satan will not be wanting to improve their examples . don't you see such and such men beating the road before you ? learned men , and prudent men , who it may be have less heat , but more vvisdom than you . vvhy will you be singular ? vvhy will you hazzard all for that others will hazzard nothing . but certainly such sins as these will cost you dear , 't is a dreadful thing to betray the truths and honour of god , for base secular ends ; and you will find it so , when you and your consciences shall debate it together in a calm hour . secondly , there are also sins of vnrighteousness , against the second table , in which many live against the plain dictates and warnings of their own consciences , though they know the wrath of god is revealed from heaven against all unrighteousness of men , who hold the truth in unrighteousness . to give some instances of this . i. instance . and first let me instance in that sin of defrauding , and going beyond others in our civil commerce and dealings with them ; over-reaching , cozening , and cheating the ignorant or unwary , who it may be would not be so unwary as they are , did they not repose trust and confidence in your deceitful words and promises . conscience cannot but startle at such sins , the very light of nature discovers the evil of it , and the sober heathen abhor it ; but we that live under the gospel cannot but feel some terror and trembling in our consciences when we read such a severe and awful prohibition back'd with such a dreadful threatening as that is in thes. . . that no man defraud or go beyond his brother in any matter , because that the lord is the avenger of all such . the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that no man overtop , viz. by power or by craft and policy . to this sin a dreadful threatening is annexed , the lord is the avenger of all such . the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but once more that i remember used in the new testament , rom. . . and is there applied to the civil magistrate , he must see execution done upon malefactors , but here , the lord himself will do it , he will be this mans avenger . this rod , or rather this ax , conscience shews men , and gives warning of the danger , and yet its convictions are overpowered and bound as prisoners , by ( . ) the excessive love of gain ; tim. . . but they that will be rich , fall into temptation , and a snare ; and into many foolish and hurtful lusts , which drown men in destruction and perdition . when a resolution is made for the world , men will be rich by right or wrong , this powerfully armes the temptation . set gain before such a man , and he will break through the law of god , and convictions of conscience but he will have it . this drowns them in perdition and destruction , that is , it surely , throughly , and fully ruins them ; as he is a dead man that is only drowned , but to be drowned in destruction , yea in destruction and perdition too ; this must needs make his ruin sure ; as sure as words can make it , and so all such persons shall surely find it , who persist in such a course . ( . ) pinching necessities and straights overbear conscience in others . necessity hath no ears to attend the voice of the word and conscience . here conscience and poverty struggle together , and if the fear of god be not exalted in the soul , it now falls a prey to temptation . this danger wise agur foresaw , and earnestly intreated the lord for a competency , to avoid the snare of poverty , prov. . , . poor wretch ! how much better were it for thee to endure the pains of a griping stomach , than those of a griping conscience ? such gains may be sweet in thy mouth , but bitter in thy bowels . ( . ) the examples of others who daily venture on such sins without scruple , and laugh at such squeamish consciences as cheque at such things : this emboldens others to follow them , psal. . , and thus the voice of conscience is drowned , and convictions buried for a time , but it will thunder at last , and thy buried convictions wil have a resurrection , and it shall be out of thy power to silence them again . ii. instance . the truth of god is held in unrighteousness , when mens lusts will not suffer them to restore , what they have sinfully and unjustly gotten into their hands . this sin lies boking in the consciences of some men , makes them very uneasie , and yet they make an hard shift to rub along under these regrets of conscience . now those things which make a forcible entry into the conscience , take the truths of god prisoners , and bind them , that they cannot break forth into the duty of restitution are , ( . ) the shame which attends and follows the duty to which god and conscience calls the soul. o 't is a shame and reproach they think , to get the name of a cheat . loath , loath they are , these works of darkness should come into the open light ; men will point , and hiss at them ; and say , there goes a thief , a cheat , an oppressor ; this keeps many from restitution . but dost thou not here commit a greater cheat than the former ? which is the greater shame thinkst thou ? to commit sin , or to confess and reform it ? to tye the snare upon thy soul by commission , or loose it off from thy conscience by repentance and restitution ? to be the derision of wicked men , ( for none else will deride thee for thy duty ) or to be the contempt and derision of god , angels , and all good men for ever . to attain inward peace at this hazzard , or to lie under the continual lashes and wounds of thy own conscience ? ( . ) poverty and inability is sometimes pleaded to quiet the troubled conscience ; and indeed this is a just and very frequent blast of god upon ill gotten goods . the curse of god is upon them . they melt away . o what a miserable snare have you now intangled your souls in ? once you could , but would not restore , a worldly heart would not part with unjust gains ; now you would , but cannot . thus a worldly heart , and an empty purse holds you first and last under the guilt of a known sin . a lamentable case ! ( . ) vain purposes do often suppress and silence convictions , my condition may after , i may be in a capacity hereafter when i can better spare it than at present . or i 'le do it in my last will when i dye , and charge my executors with it . thus do men bribe their consciences , to get a little quiet whilst they continue under known guilt , and cannot tell how soon death shall summon them to the aweful bar of a just and terrible god. sirs , as you value your peace , and which is more , your souls ; release the lords prisoner which lyes bound within you , with cords and chains of satans making ; do it i say , as you hope to see the face of god in peace . you know without repentance , there can be no salvation ; and without restitution , no repentance : for how can you repent of a sin you still knowingly continue in ? repentance is the souls turning from sin , as well as its sorrow for sin . you cannot therefore repent of sin , and still continue in it ; how shall we that are dead to sin , continue any longer therein ? rom. . . trust providence for the supply of your wants , and the wants of yours , in ways of duty and righteousness . a little that a righteous man hath is better than the riches of many wicked . you 'l have more comfort in bread and water with peace of conscience than in full tables with gods curse . you 'l lye more at ease on a burden of straw , than on a bed of down with a grumbling conscience . iii. instance . how many lye under the condemnations of their own consciences for the lusts of uncleanness , in which they live ? and though they read , and their consciences apply to them such scriptures as that , . cor. . . be not deceived , neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , &c. shall inherit the kingdom of god ; a dreadful sentence : and that , heb. . . whoremongers and adulterers god will judge : yet convictions are overborn and stifled by ( . ) the impetuous violence of carnal lusts , which permit not of calm debates ; but hurry them on to the sin , and leave them to consider the evil and dangerous consequences afterward . thus they go , as an oxe to the slaughter , or as a fool to the correction of the stocks , prov. . . lust besots them . to give counsel now , is but to give physick in a paroxisme , or counsel to him that is running a race , lust answers conscience as antipater did one that presented him a book treating of happiness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have no leisure to read such discourses . ( . ) others would feign solve their scruples , with the sinful failings of good men , as david , solomon , &c. not considering what brokenness of heart it cost david , psal. . and the other , sorrow more bitter than death , eccl. . . laeta venire venus , tristis abire solet . this is a presumptuous way of sinning , and how dreadful that is , see numb . . . iv. instance . truth is often held in unrighteousness by sinful silence , in not reproving other mens sins , and thereby making them our own . we are sometimes cast into the company of ungodly men , where we hear the name of our god blasphemed , the truth , worship , or servants of god reproached ; and have not so much courage to appear for god , as others have to appear against him . in such cases conscience useth to instigate men to their duty , and charge it home upon them in the authority of such a scripture , as that lev. . . thou shalt not hate thy brother in thy heart , thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . o saith conscience , thy silence now will be thy sin . this poor wretch may perish for want of a seasonable , plain , and faithful rebuke . thy silence will harden him in his wickedness . no sooner doth such a conviction stir in the conscience , but many things are ready to lay hold on it ; as ( . ) a spirit of cowardice , which makes us afraid to displease men ; and chuses rather the wrath of god should fall on them , than that their wrath should fall on us . we dare not take as much liberty to reprove sin , as others do to commit it . they glory in their shame , and we are ashamed of what is both our glory , and our duty . ( . ) dependance on , or near relation to the person sinning . 't is a father , an husband , a superior on whose favour i depend ; and should i displease him , i may ruine my self : this is the voice of the flesh. hence duty is neglected , and the soul of a friend basely betrayed . our interest preferr'd to gods , and thereby frequently lost : for there is no way to secure our own interest in any mans heart , as to settle it by our faithfulness in his conscience , and by being willing to hazzard it for gods interest and glory . the lord blesseth mens faithfulness above all their sinful carnal policies , prov. . . he that rebuketh a man , afterwards shall find more favour than he that flattereth with his lips . ( . ) mens own guilt stops their mouths , and silences them . they are ashamed and afraid to reprove other mens sins , left they should hear of their own . fear of retortion keeps them from the duty of reprehension . thus we fall into a new sin for fear of reviving an old one . he that reproveth a scorner , getteth to himself shame ; and 〈◊〉 that rebuketh a wicked man , getteth himself a bist . prov. . . but this is the fruit of our pride and ignorance , what we fear might turn to our benefit . the reproof given is a duty discharged , and the retortion in return , a fresh call to repentance for sin past , and a caution against sin to come . v. instance . another instance of convictions of unrighteousness imprisoned in mens souls , is in not distributing to the necessities of others , especially such as fear god , when it is in the power of our hands to do it , and conscience as well as scripture calls us to our duty . men cannot be ignorant of that text , math. . , . where by a synecdoche , charity to the saints is by christ put for the whole of obedience ; and mens eternal states are cast according to their observance of this command ; though i fear few , very few study and believe it as they ought . thou canst , saith conscience if thou wilt relieve such or such a poor christian , and therein express thy love to christ ; yea refresh the bowels of christ , do it , god will repay it ; if thou refusest , how dwelleth the love of god in thee ? ioh. . . this is the voice of god and conscience , but divers lusts are ready to lay hold on and bind this conviction also , assoon as it stirs , viz. ( ) the excessive love of earthly things . the world is got so deep in mens hearts , that they will rather part with their peace , yea and with their souls too , than to part with it . hence come those churlish answers like that of nabal , sam. . . shall i take my bread , and my water , and my flesh ; and give it to men , whom i know not whence they be ? ( . ) unbelief , which denies to give honour and due credit to christs bills of exchange drawn upon them in scripture and presented to them by the hands of his poor saints . they refuse i say to credit them , though conscience protest against them , for their non-compliance . christ saith , mark . . whosoever shall give you a cup of cold water to drink in my name , because ye belong to christ , verily i say unto you , he shall not lose his reward . he shall gain that which he cannot lose , by parting with that which he cannot keep . ( . ) the want of love to jesus christ. did we love christ in sincerity , and were that love so fervent as it ought to be ; it would make thee more ready to lay down thy neck for christ , than thou now art to lay out a shilling for him . ioh. . . 't is our duty in some cases to spend our blood for the saints . so it was in the primitive times , behold ( ●said the christians enemies ) how they love one another , and are willing to dye one for another . but that spirit is almost extinguished in these degenerate dayes . vi. instance . how many stand convinced by their own consciences what a sin it is to spend their precious time so idly and vainly as they do ? when a day is lost in vanity , duties neglected , no good done or received ; at night conscience reckons with them for it , and askes them what account they can give of that day to god. how they are able to satisfie themselves to lye down and sleep under so much guilt ? and yet when the morrow comes , the vanity of their hearts carries them on in the same course again the next day ; and whilst they keep themselves in vain company , they are quiet , till conscience finds them at leisure to debate it again with them . now the things which master conviction are ( . ) in some men , their ignorance and insensibility of the preciousness of time . they know 't is their sin , to spend their time so vainly , but little consider that eternity it self hangs upon this little moment of time ; and that the great work of their salvation will require all the time they have , and if it be not finished in this small allottment of time , it can never be finished , ioh. . . ( . ) the examples of other vain persons , that are as prodigal of their precious time as themselves , and entice them to spend it as they do . ( . ) the charming power of sensual lusts and pleasures , oh how pleasantly doth time slide away in playes , alehouses , in relating or hearing taking stories , news , &c. ( . ) inconsiderateness of the sharp and terrible rebukes of conscience for this on a death-bed , or the terrors of the lord in the day of judgment . in all these instances you see how common this dreadful evil of holding the truth in unrighteousness is ; yet these are but a few selected from among many . ( . ) in the next place i am obliged to shew , how and why the imprisoning of convictions , or holding the truths of god in unrighteousness , so dreadfully incenseth his wrath. and this it doth upon several accounts : ( . ) knowledge and conviction of sin is an excellent means , or choice help to preserve men from falling into sin : there be thousands of sins committed in the world , which had never been committed , if men had known them to be sins , before they committed them . every sinner durst not make so bold with his conscience as you have done . the apostle tells us the reason why the princes of this world crucified the lord of glory , was , because they knew him not , cor. . . had they known him , they would not have dared to do as they did . and so it is in multitudes of lower and lesser sins than that , satan mops their eyes with ignorance , then uses their hands and tongues in wickedness ; he is the ruler of the darkness of the world : eph. . . but when men do know this or that to be sin , and yet venture on it , here an excellent antidote against sin is turned into a dreadful aggravation of sin , which highly incenses the wrath of god. ( . ) knowledge and conviction going before , adds presumption to the sin that follows after it ; and presumptuous sin is the most provoking and daring sin ; from this way of sinning david earnestly beseeches god to keep him , keep back thy servant ( saith he ) from presumptuous sins : when a man sees sin , and yet adventures on it , in such sinning there is a despising of the law of god : a man may break the law , whilst he approves , reverences , and honours it in his heart , rom. . , . but here the commandment is despised , as god told david , sam. . . 't is as if a man should say , i see the command of god armed with threatnings in my way , but yet i will go on for all that . ( . ) knowledge and conviction leave the conscience of a sinner naked , and wholly without excuse or apologie for his sin : in this case there is no plea left to extenuate the offence : iohn . . now they have no cloak for their sin ; if a man sins ignorantly , his ignorance is some excuse for his sin , it excuses it at least a tanto , as paul tells us , thus and thus i did , but i did it ignorantly : here is cloak or covering , an excuse or extenuation of the sin , but knowledge takes away this cloak , and makes the sin appear naked in all the odious deformity of it ; nothing left to hide it . ( . ) light or knowledge of the law and will of god , is a very choice and excellent mercy ; 't is a choice and singular favour , for god to make the light of knowledge to shine into a mans mind or understanding : 't is a mercy withheld from multitudes , psal. . . and those that injoy it , are under special engagements to bless god for it , and to improve it diligently and thankfully to his service and glory ; but for a man to arm such a mercy as this against god , to fight against him with one of his choicest mercies , this must be highly provoking to the lord : 't is therefore mention'd as an high aggravation of solomons sin in the kings . . that he sinned against the lord , after the lord had appeared unto him twice . ( . ) this way of sinning argues an extraordinary degree of hardness of heart ; 't is a sign of little tenderness , or sense of the evil of sin : some men , when god shews them the evil of sin in the glass of the law , they tremble at the sight of it : so did paul , rom. . . when the commandment came , sin revived , and he died ; he sunk down at the sight of it : but god shews thee the evil of sin in the glass of his law , and thou makest nothing of it : o obdurate heart ! when the rod was turned into a serpent , moses fled from it , was afraid to touch it , but though god turns the rod into a serpent , and discovers the venomous nature of sin in his word , thou canst handle and play with that serpent , and put it into thy bosome , this shews thy heart to be of a strange complexion . ( . ) to go against the convincing warning voice of conscience , violates and wounds a mans conscience more , than any other way of sinning doth ; and when conscience is so wounded , who , or what shall then comfort thee ? 't is a true rule , maxima violatio conscientiae , est maximum peccatum : the more any sin violates a mans conscience , the greater that sin is : the sin of devils is the most dreadful sin , and what makes it so , but the horrid violation of their consciences , and malicious rebellion against their own light and clear knowledge , iames . . they know and sin , they believe and tremble , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they roar under the tortures of conscience like the rote of the sea , or noise of the rocks before a storm . o then , if there be any degree of sense and tenderness left in you , if any fear of god , or regard to salvation ; let go all gods prisoners which lye bound and are imprisoned in any of your souls this day : blessed be god some have done so , and are at ease , and rest in their spirits by so doing : they could have no ease till they unbound them , and yielded obedience to them . 't is said , acts . . that when the magistrates of philippi understood , that those men whom they had bound and imprisoned , were romans , they feared , and well they might , for the punishment was great for any man that injured a citizen , or freeman of rome ; but every conviction you imprison is a messenger of heaven , a commission officer of god , and woe to him that binds or abuseth it . do you know what you do ? are you aware of the danger ? wast thou not afraid ( said david to the amalakite ) to stretch forth thine hand to destroy the lords anointed ? so say i , art thou not afraid to destroy the immediate messenger of god sent to thy soul for good ? conviction is a kind of embrio of conversion ; the conversion and salvation of thy soul would be the fruit of it , were it obeyed : thy strivings with it causes it to miscarry , renders it abortive , and thy life must go for it , except god revive and recover it again : as you know the law is for striking a pregnant woman , exod. , , . loose then every man the lords prisoners , i mean your restrained stifled convictions , stifle them no longer , you see what a dreadful aggravation of sin it is , and that the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men that hold the truth in unrighteousness . i. use . for information . i. inference . this will prove a fruitful doctrine to inform us , first , that knowledge in it self , is not enough to secure the soul of any man from hell. no gifts , no knowledge , but that only which is operative and influential upon the heart and life , and to which we pay obedience , can secure any man from wrath , iohn . . if ye know these things , happy are ye if ye do them : the greatest sins may be found in conjunction with the greatest knowledge , as you see in the fallen angels : light is then only a blessing , when guides the soul into the way of duty and obedience ; there 's many a knowing head in hell : yet from hence let no man indulge himself in ignorance , or shun the means of knowledge , that he may sin more freely , and less dangerously ; for you must account with god for all that knowledge you might have had , as well as for that you had ; for the means of knowledge he gave you , as well as for that knowledge you did actually attain by them . ii. inference . what singular and choice mercy is a tender conscience ! a conscience yielding obedience to conviction ! a drop of such tenderness in the conscience is better than a sea of speculative knowledge in the head , cor. . . many poor christians are ashamed to see themselves so out-stripped and excelled by others in gifts , and apt to be discouraged , but if god have blessed thee with a tender obediential heart to the will of god , so far as he is pleased to manifest it to thee ; thou hast no reason to be discouraged for want of those excellent gifts and parts others do enjoy : you cannot discourse floridly , nor dispute subtilly ; but can you obey conscienciously , and comply with the manifested will of god tenderly ? then happy art thou , o! 't is far better to feel a truth , than meerly to know it : it was the high commendation of the romans , that they obeyed from the heart that form of gospel-doctrine which was delivered them , rom. . . or into which rather , they were delivered , as melted metals are into the moulds . two learned divines travelling to the council of constance , were affected even to tears , at the sight of a shepherd in the fields , mourning and melting at the sight of a toad ; and blessing god that he had not made him such a loathsome creature ; whereupon they applyed austins words to themselves , surgunt indocti , &c. the unlearned will rise and take heaven from the learned : thy little knowledge made effectual by obedience , is more sanctified , more sweet , and more saving than other mens ; and therefore of much greater value : 't is more sanctified , for the blessing of god is upon it , gal. . . 't is more sweet , for you relish the goodness , as well as discern the truth of gospel-doctrines , psal. . . 't is not an insipid dry speculation , and then 't is more saving , being one of those better things that accompanieth salvation , as it is , heb. . . iii. inference . learn hence in the third place , what an uncomfortable life knowing , but unregenerate men and women do live : they are frequently in wars and combats with their own consciences , isa. . . there is no peace to the wicked , saith my god. they and their consciences are ever and anon at daggers drawing : they have little pleasure in sin , and none at all in religion : they have none in religion , because they obey not its rules , and little in sin , because their consciences are still gauling and terrifying them for imprisoning their convictions . 't is true , some mens consciences are seared as with an hot iron , tim. . . but most have grumbling , and some have raging , and roaring consciences ; they seldom come under the word , or rod , but their consciences lash them : and when death approaches , the terrours of the almighty do shake and terrifie them : altogether to neglect duty , they dare not , and how to escape a lash from their consciences they know not . feign they would have the pleasures of sin , but then like balaam they meet a sword in the way ; they plunge themselves into earthly diversions , like cain , to be rid of a fury within them , but all will not do . is this a life for thee reader to live ? no peace with god , nor any with thy self ? no , no , expect no peace whilst thy convictions lye bound and imprison'd in thy conscience : sin for a moment is sweet in thy mouth , but it s presently turned into the gall of aspes within thee ioh . . o that you did but know the pleasures of a pure peaceable conscience , ence , and how much it excels all the delights of sense and sin ! iv. inferences . ministers had need often to repeat and inculcate the same truths to their hearers : for the work is not half done , when truth is got into the minds and consciences of men. our work sticks at the heart , more than the head : the understanding is many times open'd when the heart and will are lockt , and fast barr'd against it : to open the passages betwixt the head and heart is the greatest difficulty ; this is the work of almighty power : there is knowledge enough in some mens heads to save them , but it hath not its liberty : restrained truth cannot do its office : t is much easier to convince the mind , than to change the heart , or bow the will : the hardest part of the ministerial work is to preach truths into the hearts and lives of men. this makes the frequent inculcations of the same truths necessary and safe to the peoples souls , phil. . . to write the same things unto you , to me indeed is not grievous , but for you it is safe . v. inference . how astonishing and wonderful is the power and strength of sin , which can hold men fast , after their eyes are open'd to see the misery and danger it hath involved them in . one would think if a mans eyes were but once opened to see the moral evil that is in sin , and the everlasting train of paenal evils that follow sin ; together with a way of escape from both ; it should be impossible to hold that sinner a day longer in such a state of bondage ; the work were then as good as done ; but alass , we are mistaken ; sin can hold those men and women fast , that see all this . they know it is an horrid violation of gods just and holy laws , they know it brings them under his wrath and curse , and will damn them to all eternity if they continue in it : they know christ is able to save them to the uttermost that come unto god by him , and that he is as willing , as he is able ; and yet no arguments can prevail with them to part with sin . shew but a beast a flame of fire , and you cannot drive him into it , if he see any way to escape it . tell a man this is rank poyson , and will kill you ; and you cannot make him swallow it , though wrapt up in sugar , or put into the most pleasant vehicle . but let a sinner see death and destruction before him , and sin can make him rush on as a horse into the battle ier. . . he goes as an oxe to the slaughter . his heart is fully set in him to do evil , eccl. . . as one said , when his physitian told him , if he followed such a course of sin , he would in a little time lose his eyes ; then , said he , vale lumen amicum , farewel sweet light , i cannot part with this practise . so t is with others , rather than forego their pleasures , and break their customs in sin , farewel heaven , christ , and all . o the enchanting efficacy of sin ! ier. i . , , and they said , there is no hope , but we will walk after our own devises . when a man considers what visions of misery and wrath conviction gives men , he may wonder that all convinced men are not converted ; and on the otherside , when he considers the strong hold sin hath gotten upon the hearts of sinners , it may justly seem as great a wonder that any are converted : vi. inference . how dreadful is the state and case of apostates , who have had their eyes opened , their consciences awakened , their resolutions for christ seemingly fixed : and yet after all this , return again to their former course of sin. you see brethren , sin hath not only power to hold men in bondage to its lusts after their eyes have been open'd ; but it hath power to recover and fetch back those that seemed to have clean escaped out of its hands , pet. . , . the unclean spirit may depart for a time , and make his re-entry into the same soul , with seven spirits worse than himself . matth. . . restraints by conviction and formality do not wholly dispossess satan , he still keeps his propriety in the soul , for he calls it my house , and that propriety he keeps under all those convictions and partial reformations opens to him and all his hellish retinue a door for his return . but oh how doleful will the end of such men be ! and how just is that martial law of heaven , that dooms the apostate to eternal wrath ! heb. . . such are ' twice dead , and will be pluckt up by the root , iude . vii . inference . to conclude this use , how sure and dreadful will be the condemnation of all those in the day of the lord , who obstinately persist and continue in sin , under the convictions and condemnations of their own consciences ! poor wretches , you are condemned already , ioh. . . condemned by the law of god , and by the sentence of your own consciences . what thy own conscience saith according to gods law , god will confirm , and make it good , ioh. . . if our hearts condemn w , god is greater than our hearts , and knoweth all things . his sentence will be as clear , as it will be terrible ; for in the last day the books will be opened ; the book of gods omniscience , and the book of thine own conscience . now the book of conscience is as it were a transcript or counterpart of gods book , for thee to keep in thine own bosom : now when gods book and thy own book shall be compared , and found exactly to agree , there can be no farther dispute of the equity of the account . o when god shall charge thee saying , thou knewest this and that to be sin , and yet thy lusts hurried thee on to commit it ; is it not so ? look sinner into thine own book , and see if thy conscience have not so charged it to thy account . thou knewest prayer was thy duty , when thou neglectedst it ; and over-reaching the lgnorant , credulous and unwary , was thy sin , when the love of gain tempted thee to it , you knew i had plainly told you thest , uncleanness , drunkenness , and extortion , would bar you out of the kingdom of christ and of god , cor. . , . and yet putting that to the venture , you have lived in those sins ; is it not so ? examine the book in your own bosom , and see . the lord make men sensible of coming wrath , for those sins they live in under light , for the wrath of god is revealed from heaven against them . ii. vse . is the wrath of god revealed from heaven a gainst all that hold the truth in unrighteousness ? then let me exhort and perswade you , by all the regard and love you have for your souls , by all the fears you have of the incensed wrath of the great and terrible god ; that you forthwith set your convictions at liberty , and loose all the lords prisoners that lye bound within you , because there is wrath beware , iob . . o stifle the voices of your own consciences no more , slight not the softest whisper , or least intimation of conscience ; reverence and obey its voice . motives pressing and perswading this are many , yet estimate them by weight rather than by number . i. motive . the wrath of god is revealed from heaven against them that hold the truth in unrighteousness , and because there is wrath beware . are you truly informed what the wrath of god is ? who knoweth the power of thine anger ? according to thy fear , so is thy wrath , psal. . v. . o if the wrath of a king ( who in all his glory is but a mortal worm ) be as the roaring of a lyon , and as the messengers of death ; prov. . . prov. . . what then is the power of his wrath , at whose frowns the kings of the earth tremble , the captains and the mighty men , shrink like worms into their holes ! if the lesser executions of it by providence in this world , be so dreadful , that men , yea , good men have desired an hiding place in the grave , till it be past ; iob . . then what is the full execution thereof upon the ungodly in the place of torments ! if the threats and denunciations of it against others , have made an habakkuk , though assured of personal safety to quiver with his lips , and tremble in his bowels ; as you see it did , hab. . . how much more should those tremble and quiver who are to be the subjects of it , and not the meer heralds of it as he was ! and ( which is more than all ) if iesus christ who was to feel it but a few hours , and had the power of the godhead to support him under it ; did notwithstanding , sweat as it had been great drops of blood , and was sore amazed ; think with wthy self poor wretch , how shall thy heart endure , or thy hands be strong when thou hast to do with an incensed deity ? ii. motive . till you let your convictions go , satan will not let you go he binds you , whilst you bind them . here is the command of god , and the command of satan in competition . let go my truths , saith god , which thou holdest in unrighteousness ; bind and suppress them saith satan , or they 'll deprive thee of the liberty and pleasure of thy life . now , whilst thou slightest the voice of god and conscience ( for the voice of conscience is the voice of god ) dost thou not avowedly declare thy self the bond-slave of satan ? his servants ye are , to whom you obey , rom. . . dare not to make one step further in the way of known sin saith conscience , continue not at thy peril in such a dangerous state , after i have so clearly convinced and warned thee of it : fear not saith satan , if it be bad with thee , 't will be as bad with millions . god will wound the heads of such as go in their trespasses saith scripture , psal. . . tush , others do so , and escape as well as the most nice and tender , saith satan . now , i say , thy obedience to satans commands , plainly declares thee , all this while to be a poor enslaved captive to him , acted and carried according to the prince of the power of the air , the spirit that now worketh in the children of disobedience . iii. motive . nay further , until you obey your convictions , you are confederates with the devil in a desperate plot against your own souls . you joyn with christs great and avowed enemy to dishonour him , and damn your selves . two things make you confederates with the devil , against your own souls . first , your consent to this his project , for your damnation ; for so your own consciences out of the scriptures inform you it is . consent makes you a party . secondly , your concealment of this plot brings you in as a party with him . confess thy sin and bewail it saith conscience , not so saith pride and shame , how shall i look men in the face if i do so ? don't you in all this believe satan , and make god a liar ? don't you act as men that hate your own souls , and love death ? prov. . . o 't is a dreadful thing for men to be accessary to their own eternal ruin , and that after fair warning and notice given them by their own consciences . satan ( be his power what it will ) cannot destroy you without your own consent . iv. motive . whilst you go on stifling your own convictions , and turning away your ears from its calls to repentance and reformation , you cannot be pardoned . you are in your sins , and the guilt of them all lies at your door . you may see what the terms of remission are , isa. . . let the wicked for sake his way , and the unrighteous man his thoughts , and let him turn unto the lord , and he will have mercy on him , and to our god , and he will abundantly pardon . so again , prov. . . he that hardneth his neck shall not prosper , but he that confesseth and for saketh shall find mercy . you see by these , and may see by many more plain scripture testimonies , there can be no hope of remission whilst you go on in this path of rebellion ; concealing , yea and persisting in your known wickedness . there is a necessary and inseparable connection betwixt repentance and remission , acts . . and luke . . and can you endure guilt to be your bedfellow during life , and your grave fellow after death ? v. motive . you can never have peace with your own consciences , whilst you keep convictions prisoners . now a mans conscience is his best friend , or his worst enemy . thence are the sweetest comforts , and thence are the bitterest sorrows . 't is a dreadful thing for a man to lie with a cold sweating horror upon his panting bosom . tum pallida mens est criminibus , tacit a sudant praecordia culpâ . and this ( or which is worse ) obduration and stupidity must be the case of them that hold the truth in unrighteousness . there can be no sounding a retreat to these terrors , till sheba's head be thrown over the walls ; i mean , till that sin your conscience convinceth you of , be delivered up . as israel could have no peace , till achan was destroy'd , so thou shalt have no peace , whilst thy sin is covered , and hid . men may cry peace , peace , to themselves , whilst they continue in sin , deut. . , . but the sharpest troubles of conscience , are better than such peace . deliver up thy self man , if thou love peace , into the hands of thy own convictions , and thou art in the true way to peace . thy rejoycing must be in the testimony of thine own conscience , as the apostle speakes , cor. . . or thou rejoycest in a dream , in a delusion , in a thing of nought . vi. motive . what dreadful charges are you like to meet with upon your death-beds , on the account of those sins you have lived in , against knowledge and conviction ! conscience is never more active and vigorous than in the last hours and moments of life . now , it will be stifled , and over-ruled no longer . it whispered before , but now it thunders . if a man have a clear and quiet conscience , his evening is clear , and his sun sets without clouds , see psal. . the end of that man is peace . in contemplation of this felicity it was that balaam uttered that wish , let my last end be like his : this peace is the result of a mans integrity , and obedience to the voice of conscience , this being the evidence , we can most safely rely upon , of our uprightness , and interest in christ , but the result of such violences and abuses to thy conscience , cannot be peace to thy soul : 't is true , some wicked men dye in seeming peace , and some good men in trouble , but both the one and other are mistaken ; the first , as to the good estate he fancies himself in , and the other as to his bad estate ; and a few moments will clear up the mistakes of both . vii . motive . obedience to convictions will not only produce peace at death , but it will give you present ease , present relief and refreshment in hand : no sooner did david resolve to obey the voice of his conscience , in confessing his sin ; but he had sensible ease in his own spirit , psal. . . so isa. . . the fruit of righteousness is peace , quietness , and assurance for ever : on the contrary , you find in iob . . wicked men have no quietness in their bellies , that is , in their consciences : for guilt lies boking there as a thorn doth in the flesh : and what is life worth without ease ? to live ever in pain , to live upon the rack , is not worth while to live : if then you love ease and quietness , obey your consciences : pull out that thorn , i mean that sin that sticks fast in thy soul , and akes in thy conscience : who would endure so much anguish for all the flattering pleasures of sin ? viii . motive . convictions followed home and obeyed , are the inlets to christ and eternal salvation by him ; they are the first leading work of the spirit , in order to union with christ , iohn . . till you obey and yield up your selves to them , christ is shut out of your souls , he knocks , but finds no entrance , at your peril therefore be obedient to their calls : all the while you parly with your convictions , and demur to their demands , christ stands without , offering himself graciously to you , but not admitted ; so that no less than your eternal happiness or misery depend on your obedience , or disobedience to the voices and calls of your convictions . ix . motive . obey your convictions , honour their voices , and restrain them not ; then shall your consciences give a fair testimony for you at the judgment seat of christ : you read pet. . i of the answer of a good conscience towards god ; than which nothing can be more comfortable : this gives a man boldness in the day of judgment , iohn . . believe it firs , 't is not your baptism , your church-priviledges , the opinion men have of you ; but the testimony of your consciences that must be your comfort . i know men are not justified at gods bar , by you own obedience , nor any exactness of life , 't is only christ's righteousness that is the sinners plea ; but yet your obedience to the calls and voices of god and conscience , are your evidence that you are in christ. x. motive . lastly , consider what a choice mercy it is to be under such calls and convictions of conscience as are yet capable of being obeyed : 't is not so with mens convictions after this life . conscience convinceth in hell as well as here , but all its convictions there are for torment , not recovery . oh 't is a choice mercy your convictions are yet medicinal , not purely poenal ; that you are not malo obfirmati , so fixed in the state of sin and misery , as the damned are ; but may yet enjoy the saving benefit of your convictions , but this you will not enjoy long , therefore i beseech you by all that is dear and valuable in your eyes ; reverence your consciences , and let go the lords prisoners that lye bound within you . iii. use . i next come to expotulate the matter with your consciences , and propound a few convictive queries to your souls this day : i cannot but look upon this assembly with fear , jealousie and compassion . i am afraid there be many of you in this wretched case : men and women that hold the truths of god in unrighteousness , though the wrath of god be revealed from heaven against all them that do so : let me demand , i. demand . do not some of you stand convinced by your own consciences this day , that your hearts and lives , your principles and practises , are vastly different from the people of god , among whom you live ; and whose characters you read in scripture ? do not your own consciences tell you , that you never took that pains for your salvation you see them dayly to take ; that there be some it may be in your families , nay , possibly in your bosoms that are serious and heavenly , whilst you are vain and earthly ; that are in their chambers upon their knees , wrestling with god , whilst you are in your beds , or about the things of the world : and doth not conscience sometimes whisper thus into thine ear , soul thou art not right ; something is wanting to make thee a christian : thou wantest that which others have ; and except something further be done upon thee , thou wilt be undone for ever : if it be so , let me advise thee to hearken diligently to this voice of conscience : don't dare to adventure to the judgment-seat of god in such a case : ponder that text , matth. . . and let the disparity your conscience shews you betwixt your own course and others , awaken you to more diligence and seriousness about your own salvation : how can●t thou come from the alehouse , or thy vain recreations , and find a wife , or child in prayer , and thy conscience not smite thee ? it may be they have been mourning for thy ' in s , whilst thou haft been committing them . it may be there lives not far from thee a godly poor man , who out of his hard and pressing labours , redeems more time for his soul in a week , than ever thou didst in thy life . o hearken to the voice of thy conscience : else thou art he that holdest truth in unrighteousness . ii. demand . did thy conscience never meet thee in the way of sin , as the angel of the lord met balaam with a drawn sword , brandishing the threatnings of god against thee ? did it not say to thee as a captain once said to his soldiers about to retreate , he cast himself down in their way , saying , if you go this way , you shall go over your captain : you shall trample him first under your feet : stop soul , stop , said thy conscience ; this and that word of god is against thee : if thou proceed , thou must trample upon the soveraign authority of god in this or that command ; yet thy impetuous lusts have hurried thee forward : thou wouldst not fairly debate the case with thy conscience , and then did not thy conscience say to thee , as ruben spake to his brethren , gen. . . spake i not unto you saying , do not sin against the child , but you would not hear ; therefore also his blood is required of you : if this have been your course of sinning , verily you are the persons that have held the truths of god in unrighteousness , and against you the wrath of god is revealed from heaven . iii. demand . have you not seen the wrath of god revealed from heaven against other sinners that have gone before you in the very same tract and course of sin in which you now go , and yet you persist in it , notwithstanding such dreadful warnings ? thus did belteshazzar , though he saw all that the god of heaven had done to his father , dan. . , , . you have seen great estates scattered , and their owners that got them by fraud and oppression reduced to beggery ; and yet when a temptation is before you , you cannot forbear to take the advantage ( as you call it ) to get the gain of oppression : you have seen drunkards cloathed with rags , and brought to miserable ends : adulterers severely punished , their names and estates , souls and bodies blasted and wasted by a secret , but just stroke of god : have you taken warning by these strokes of god , and hearkned to the monitions and cautions your consciences have thereupon given you ? if not , thou art the man that holdest the truth of god in unrighteousness . iv. demand . do not you inwardly hate , and do not your hearts rise against necessary and due reproofs given you by those that love your souls better than your selves ? if you hate a faithful reprover , though you know you justly deserve the reproof , and are guilty of the sin he reproves ; if you recriminate , or deny in such cases ; you are certainly so far confederates with satan against your own souls ; and imprison your own convictions . v. demand . are not some of you apostatized from the first profession , and are not those hopeful blossoms that once appeared upon your souls blasted and gone ? you had quick convictions , and melting affections , tenderness in your consciences , and zeal for duties : but all is now vanished : your affections are grown cold , your duties omitted , though conscience often bids you remember from whence you are fallen , and do your first works : you are the persons guilty of this sin . vi. demand . do none of you presume upon future repentance , and so make bold with your consciences for present , thinking to compound that way with it ? this argues thee to be a self-condemned man , and one that holdest truth in unrighteousness : thy sin is present and certain , thy repentance but a peradventure , tim. . . this is an high and a daring way of presumptuous sinning . vii . demand . lastly , have none of you taken the vows of god upon you , to reform your course , and break off your iniquities by repentance , when you have been under dangerous sickness on shore , or dreadful tempests at sea ? have you not said , lord , if thou wilt but spare and save me this once , i will never live at the rate i have lived any more : try me o lord this once : and yet when that affliction hath vanished , your purposes and promises to god have vanished with it : you are the persons that hold the known truths of god prisoners in your souls ; and to all these seven sorts of sinners , this text may justly be as the hand-writing upon the wall once was , even a mene tekel ; that may make thy very loynes to shake . iv. use . this doctrine winds up and finishes in directions for the prevention of such presumptuous sins in men for time to come ; that truth may have its free course through your souls . i. direction . and to this end , my first counsel and direction is , that you fail not to put every conviction in speedy execution . don't delay , 't is a very critical hour , and delayes are exceeding hazardous : convictions are fixed and secured in mens souls four wayes . ( . ) by deep and serious consideration , psal. . . i thought upon my wayes , and turned my feet unto thy testimonies . ( . ) by earnest prayer , thus saul under his first convictions fell presently on his knees , acts . . behold be prayeth : the warm breath of prayer foments and nourishes the sparks of conviction , that it be not extinct . ( . ) by diligent attendance upon the word , the word begets it , and the word can through god's blessing preserve it , iam. . . ( . ) present execution , falling without delay on the duty thou art convinced of , iam. . . be not forgetful hearers , but doers of the work ; otherwise a man is as one that looks into a glass , and straightway forgets what manner of man he was . take the sense thus , a man looks into the glass in the morning , and there perhaps he sees a spot on his face , a disorder in his hair , or cloaths ; and thinks with himself , well i will rectifie it anon ; but being gone from the place , one thing or other diverts his mind , he forgets what he saw , and goes all the day with the spot on his face , never minding it any more . o brethren , delayes are dangerous , sin is deceitful , heb. . . satan is subtil , cor. . . and this way gains his point . this motto may be written on the tomb-stones of most that perish , here lies one that was destroyed by delayes . your life is immediately uncertain , so are the strivings of the spirit also . besides , there is a mighty advantage in the primus impetus , the first heat of the soul , when thy heart is once up in warm affections and resolutions , the work may be easily done , as a bell if once up goes easily , but hard to raise when down . see chron. . . what advantage there is in a present warm frame ! beside , the nature of these things is too serious and weighty to be post-pon'd and delay'd . you cannot get out of the danger of hell , or into christ too soon moreover , every repetition of sin , after conviction greatly aggravates it . for it is in sinning , as it is in numbering ; if the first be one , the second is ten , the third an hundred , the fourth a thousand . and to conclude , think what you will , you can never have a fitter season than the present , the same difficulties you have to day you will have to morrow , and it may be greater . fall presently therefore to execute your convictions . ii. direction . if you would be clear from this great wickedness of holding the truth in unrighteousness , then see that you reverence the voice , and stand in awe of the authority of your own consciences ; and resolve with iob , my heart shall not reproach me as long as i live , iob . . there be two considerations apt to beget reverence in men to the voice of their own consciences . . 't is our best friend when pure and inviolated . . 't is our worst enemy when wounded and affronted . . conscience obeyed and kept pure and inviolate , is thy best friend on earth , cor. . . this is our rejoycing , the testimony of our consciences . the very heathen could say , nil conscire tibi , nulla pallescere culpa , his murus ahenus esto . what comforted hezekiah on his supposed death-bed , but the fair testimonial his conscience gave in of his integrity , king . . a good man ( saith soloman ) shall be satisfied from himself ; but the backslider in heart shall be filled with his own ways . mark the opposition , conscience gives the backslider his belly-full of sorrow , and the upright man his heart-full of peace . he is satisfied from himself , that is from his own conscience , which though it be not the original spring , yet it is the conduit at which he drinks peace , joy , and encouragement . . conscience wounded and abused , will be our worst enemy . no poniards to mortal as the wounds of conscience . a wounded spirit who can bear ? prov. . . could iudas bear it ? or could spira bear it ? what 's the torment of hell , but the worm that dies not ? and what is that worm , but the remorse of conscience ? mark . . o what is that fearful expectation mentioned , heb. . . see how you like that life described deut. . , . the primitive christians chose rather to be cast to the lyons , than into the paws of an enraged conscience , ad leones , potius quam ad lenones . every little trouble will be insupportable to a sick and wounded conscience , as a quart of water would be to your shoulder in a great leaden vessel . o if men did but fear their own consciences , if they did reverence themselves , as the moralist speaks . if they did herein exercise themselves to have alwayes a conscience void of offence , as paul did , acts . . then would you be clear of this great sin of holding the truth in unrighteousness . iii. direction . if you would escape the guilt and danger of holding gods truths in unrighteousness , then keep your hearts under the awful sense of the day of judgment , when every secret thing must come into judgment , and conscience like a register book is to be opened and examined . the consideration of that day gives your consciences a sevenfold defensative against sin. ( . ) it provokes every man to get real solid grace , and not rest in an empty profession , matth. . and this secures us from formal hypocrisie . that we be not found foolish virgins . ( . ) it excites us to the diligent improvement of our talents , that we be not found slothful servants , neglecting any duty , god and conscience calls us to , matth. . . ( . ) it confirms and establishes us in the ways of god , that we wound not conscience by apostacy , ioh. . . ( . ) it s a loud call to every man to repentance , and not to lye stupid and senseless under guilt , acts . , . ( . ) 't is a powerful antidote against formality in religion , the general and dangerous disease of professors , matth. . , . ( . ) it excites holy fear and watchfulness in the whole course of life , pet. . . ( . ) it puts us not only to our watch , but to our knees in fervent prayer , pet. . . and he that feels such effects as these from the consideration of that day , is fortified against that sin my text warns of ; and dares never hold the truth of god in unrighteousness . 't is our regardlessness of judgement to come , and ignorance of the nature of it , which so emboldens us to neglect known duties , and commit known sins , amos . . pet. . , . if our thoughts and meditations were engaged more frequently and seriously on such an aweful subject , you would rather chuse to dye , than to do violence to your consciences . iv. direction . get right and true apprehensions of the moral evil that is in sin , and of the paenal evil that follows sin : then no temptation shall prevail with you to commit a sin , to escape a present trouble , or neglect a known duty , to accommodate any earthly interest , and consequently to hold no truth of god in unrighteousness . 't is fear of loss and sufferings that so often overbears conscience , but if men were once made throughly sensible , that the least sin is worse for them than the greatest affliction or suffering ; the peace of conscience would be well secured . and that this is really so , appears thus ; ( . ) afflictions do not make a man vile in the eyes of god. a man may be under manifold afflictions , and yet very dear and precious in gods account ; heb. . , , . but s in makes a man vile in the eyes of god , dan. . . ( . ) afflictions do not put men under the curse of god , blessings and afflictions may go together ; psal. . . but sin brings the soul under the curse , gal. . . ( . ) afflictions make men more like unto god , heb. . . but sin make us more like the devil , ioh. . . ioh. . . ( . ) afflictions for conscience sake are but the creatures wrath inflam'd against us , but sin is the inflamer of gods wrath against us , as in the text. ( . ) afflictions are but outward evils upon the body , but sin is an internal evil upon the soul. prov. . . ( . ) afflictions for duties sake have many sweet promises annexed to them , matth. . . but sin hath none . ( . ) the effects of sufferings for christ are sweet to the soul , cor. . . but the fruits of sin are bitter ; it yields nothing but shame and fear . ( . ) afflictions for christ are the way to heaven , but sin is the road-way to hell , rom. . ult . ( . ) sufferings for duty are but for a moment , cor. . . but sufferings for sin , will be eternal , mark . . if such thoughts might be suffered to dwell with us , how would they guard the conscience against temptations , and secure their peace and purity ! v. direction . be throughly perswaded of this great truth , that god takes great pleasure in uprightness , and will own and honour integrity amidst all the dangers that befall it , psal. . . prov. . . when he would encourage abraham to a life of integrity , he engages his almighty power for the protection of him in that way , gen. . . i am god almighty , walk thou before me and be perfect . so psal. . . the lord god is a sun and a shield , he will give grace and glory , and no good thing will be with-hold from them that walk uprightly . an upright man is the boast of heaven , iob . . he is gods darling ; and the reason is because he bears the image of god , psal. . . the upright lord loveth uprightness : yea , and if integrity bring them into trouble , they may be sure the lord will bring them out ; psal. . . many are the afflictions of the righteous , but the lord delivereth them out of all . how safely then may they leave themselves in the hands of his infinite wisdom , power , and fatherly care ? nay , god is not only the protector , but he is also the rewarder , of conscientious integrity , psal. . . and that four ways . ( . ) in the inward peace it yeilds them , isaiah . . the work of righteousness shall be peace , and the effect of righteousness , quietness and assurance for ever . but the effect of sinful shifts and carnal policies , are shame and sorrow . ( . ) in the success and issue of it ; it not only turns to gods glory , but it answers and accommodates our own designs and ends far better than our sinful projects can do , prov. . . ( . ) great is the joy and encouragement resulting from it in the day of death , king . . psal. . . ( . ) in the world to come , psal. . . were this duely considered , and throughly believed , men would chuse rather to part with life , than the purity and peace of their own consciences . they would suffer all wrongs and injuries , rather than do conscience the least injury . vi. direction . do not idolize the world , nor overvalue the trifles of this life , 't is the love of the world that makes men warp from the rules of their own consciences , tim. . 't is this that makes men strain hard , to get loose from the ties and bonds of their own consciences . the young man was convinced , but the world was too hard for his convictions , luk. . . the degree of his sorrow , was according to the degree of his love to the creature . 't is not the having , but the overloving of the world that ruins us . 't is a worldly heart which makes men twist and turn , shuffle and dissemble at that rate they do in time of temptation . could you once dethrone this idol , how secure and safe would your consciences be ! the church is described , rev. . . as clothed with the sun , and the moon under her feet the most zealous age of the church , was the age of poverty . try these few considerations upon your hearts to loose them from the inordinate love of the world. ( . ) what good will the world do you when you have lost your integrity for its sake , and peace is taken away from the inner man ? vvhat joy of the world had iudas , and what comfort had spira ? if you part with your integrity for it , god will blast it , and it shall yield you no joy . ( . ) except you renounce the world , you are renounced by christ. disclaim it , or he will disclaim you ; luke . . no man can be admitted into christs service , but by fealing those indentures with him . ( . ) vvhat ever loss or dammage you shall sustain , for christ and conscience sake , he stands obliged to repair it to you , and that with an infinite overplus , mark . . . ( . ) in a word , all the riches , pleasures , honours , and liberties in the world are not able to give you that joy and heart-refreshing comfort , that the acquitting and chearing voice of your own consciences can do . settle these things in your hearts , as defensatives against this danger . vii . direction . lastly , beg of god , and labour to get more christian courage and magnanimity , for want of this conscience , is often overborn against its own light and conviction . christian magnanimity , is consciences security . 't is excellent and becoming a christian , to be able to face any thing but the frowns of god and his own conscience . all the famous champions of truth , and vvitnesses for god that came victorious out of the field of temptation with safe and unwounded consciences , were men of courage and resolution ; see dan. . . heb. . . acts . . and what is this christian courage , but the fixed resolution of the soul to encounter all dangers , all sufferings , all reproaches , pains and losses in the strength of assisting grace , that shall assault us in the ways of our duty , and so it stands opposed in scripture to the spirit of fear , heb. . . to shame , mark . . to apostacy , heb. . . he must neither be afraid , nor ashamed , nor lose one inch of ground for the sake of what dangers he meets with , and that because he hath embraced christianity upon those terms , and was told of all this before , ioh. . . because there 's no retreating but to our own ruin , heb. . . because he owes all this , and much more than this to christ , phil. . . because he understands the value of his soul above his body , and of eternals above and beyond all temporals , matth. . and in a word , because he believes the promises of gods assistance , and rewards , heb . , , . o my friends , were our fears thus subdued , and our faith thus exalted , how free and safe would truth be in our consciences . he that owns any truth to live upon it , or accommodate a carnal interest by it , will disown that truth , when it comes to live upon him , let conscience plead and say what it will ; but he that hath agreed with christ upon these terms , to be content to be miserable for ever , if there be not enough in christ to make him happy ; this man will be a steddy christian , and will rather lie in the worst of the prisons , than to imprison gods known truths in unrighteousness . the conclusion . i have now done my message . i have set before you the lord jesus in the glory of his free grace , and condescending love to sinners ; oh that i had skill and ability to have done it better ; i have woed and expostulated with you on christs behalf . i have laboured according to my little measure of strength , to cast up and prepare the way by removing the stumbling blocks and discouragements out of it . this hath been a time of conviction to many of you , some have not been able to hold their convictions any longer under restraints , but many i fear do so , and therefore i have in the close of all , handled this startling and awakening scripture among you , to shew you what an horrid evil it is to detain gods truths in unrighteousness . i have also in the name and authority of god demanded all the lords prisoners , his suppressed and restrained truths at your hands : if you will unbind your convictions this day , cut as under the bonds of carnal fear , shame , &c. with which you restrain them ; those truths you shall so make free , will make you free : if not , but you will still go on stifling and suppressing them in your own bosomes ; remember that there are so many vvitnesses prepared to give evidence against you in the great day . and oh that whilst you delay this duty , the sound of this text may never out of your ears , nor suffer you to rest . for the wrath ●f god is revealed from heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness . finis . notes, typically marginal, from the original text notes for div a -e ●act . lib. . de divina praemio . p. , . secundo . lact. de justitia l. . p. , . bernardi sermo ▪ in ●antic . casus consc. lib. p. . s. ford. ambitio sac. animalis hom● . notes for div a -e durham in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornu , & sic fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & per synco●en 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . doct. ● . ● . reason . . reason . notes for div a -e mr. anth. burgesse on cor. . notes for div a -e object . answ. object , sol. notes for div a -e isa. . , . . reas. isa. . . . reas. . reas. . reas. . reas. mr. lockier in colos. . consid. . consid. . consid. . consid. notes for div a -e . motive . motive . . motive . . motive . ephes. . . . motive . . motive . . obj. answ. . obj. answ. notes for div a -e . demonst. . demonst. . 〈◊〉 . . demonst ▪ isa. . . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qualiscunque fuerit peccator , hypocrita , qui diu obstitit evangelio . . doct. object . sol. ● ▪ i●fer . ii. infer . iii. infer . iv. infer . v. infer . vi. infer . object . answ. notes for div a -e . doct. * clamor hic est pulsatio ; significant cogitata a deo injecta , ad monendam peccatoris conscientiam ; id deus aliquandiu facit , non semper . pools synops . in loc . quest. answ. . sign . . sign . . sign . . sign . . sign . notes for div a -e . doct. i. infer . mr. anthony burges in his spiritual refining . . infer . . infer . notes for div a -e . doct. method of grace , p. . reas. . reas. . reas. . reas. . infer . . infer . object . sol. . infer . . infer . . plea. . plea. . plea. . plea. . plea. quest. answ. notes for div a -e dr. iacom in rom. . p. , . . evid . . evid . evid . evid . evid , evid . evid ▪ evid . evid . evid . notes for div a -e text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a continuation of the answer to the scots presbyterian eloquence dedicated to the parliament of scotland : being a vindication of the acts of that august assembly from the clamours and aspersions of the scots prelatical clergy in their libels printed in england : with a confutation of dr. m-'s postscript in answer to the former ... : as also reflections on sir geo. mackenzy's defence of charles the second's government is scotland ... together with the acts of the scots general assembly and present parliament compared with the acts of parliament in the two last reigns against the presbyterians / will. laick. ridpath, george, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a continuation of the answer to the scots presbyterian eloquence dedicated to the parliament of scotland : being a vindication of the acts of that august assembly from the clamours and aspersions of the scots prelatical clergy in their libels printed in england : with a confutation of dr. m-'s postscript in answer to the former ... : as also reflections on sir geo. mackenzy's defence of charles the second's government is scotland ... together with the acts of the scots general assembly and present parliament compared with the acts of parliament in the two last reigns against the presbyterians / will. laick. ridpath, george, d. . xv, [ ], p. [s.n.], london : . pages cropped with loss of print. defective union theological seminary library, new york copy spliced at end. reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng curate, jacob. -- scotch presbyterian eloquence. church of scotland -- controversial literature. scotland. -- parliament. presbyterianism. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a continuation of the answer to the scots presbyterian eloquence , dedicated to the parliament of scotland . being a vindication of the acts of that august assembly , from the clamours and aspersions of the scots prelatical clergy , in their libels printed in england . with a confutation of dr. m — 's postscript , in answer to the former , proving , that it 's not the church of england's interest , to countenance the scots outed clergy . as also reflections on sir geo. mackenzy's defence of charles the second's government in scotland . and instances on record of sir george's subornation against sir hugh and sir george campbel , and the laird of blackwood , presbyterian gentlemen . together with the acts of the scots general assembly and present parliament ; compared with the acts of parliament in the two last reigns against the presbyterians . by vvill . laick . london , printed in the year . to the states of scotland in parliament assembled . most noble patriots ; i presume , but with that profound respect which is due to such an august assembly , humbly to implore your protection to this rude and indigested , yet real effort of true love to my country , and to you worthy patriots in particular , whom all honest-hearted scotsmen look upon as the healers of our breaches , and restorers of our paths to dwell in : and therefore it is not possible for any man who has a drop of true scots blood in his veins , to hear your authority impugned , and your wisdom called in question , without resenting it to the utmost of his ability : and if , according to the common opinion of some of our neighbours , s●otorum ingenia sint praefervida , an affront of that nature is enough to make them boil over . hence it is , that in a former endeavour i could not forbear to besprinkle , scotico aceto , some degenerate monsters of our country , who exposed to contempt , as much as in them lay , whatever scotsmen account dear in things civil and sacred . had it been only a particular party , or some such pack'd clubs as disgraced the name of parliaments in former reigns , and enacted such laws as their present majesties , with your advice , have declared to be impious ; had it , i say been thus , the matter might have been the more easily digested ; but to have a lawful and a freely elected parliament of scotland , charged in a neighbouring kingdom with a deliberate and malicious lie , in an act so unanimously resolv'd on and duly canvas'd , as was that of your assembly , concerning the nation 's being first reformed by presbyters ; and that therefore presbyterian government is most sutable to the inclinations of our people ; i say , to have a lie of that nature charged upon you , is a piece of impudence that none but the party culpable could be guilty of . and yet , as if they had a mind to exhaust all the treasure of the bottomless pit at once , and to bankrupt the malice and falshood of hell for ever after , they go on to charge you further , with lodging the government of the church , in the hands of such blasphemous ignorant and immoral beasts , as asrica never produced the like ; and to aggravate your guilt , would make our neighbouring nation believe , that at the ●ame time you have turn'd out such a generation of ministers , as the primitive church would have been proud of for their sanctity , and ador●d for their learning . thus those common incendiaries , in their printed libels , treat the parliament of scotland ; which for the antiquity of its standing , and fulness of its power , gives place to none in europe . but it is not to be wondred at , most noble patriots , that that party should treat you thus , seeing they hate your being any otherwise than to serve as their drudges , and devour the best and most industrious part of the subjects ; by which both you , and that ancient kingdom which you represent , were well-nigh entomb'd in oblivion and disgrace . it was that party who changed a well-limited and regular monarchy , into an absolute and uncontroulable tyranny ; that durst arrogate , a power to cass and annul your firmest laws , and treat you with contempt as perfect slaves a . it was that party who robbed christ of his prerogatives royal , to be jewels in the crowns of their absolute monarchs b . it was that party which robbed the people of their consciences , to bring them to an absolute dependance on the prelatical mitres c : and not only deprived you of the property of your houses d , but denied you a safe retreat into your own hearts e . it was that party who rendred k. iames the sixth so much a prelatical bigot , as to the disturbance both of church and state , and contrary to his oath , to obtrude bishops upon the nation , and persecute the sincerest protestants , while at the same time he indulged the papists ; and in fine , had such an aversion for his native country , that instead of seeing it once in three years , for administring justice according to his promise , he never came to it but once after his succession to the crown of england ; and instead of favouring his church of scotland , which he pretended once so much to admire , he persecuted those who declin'd a conformity with the church of england . it was that party who influenced charles the first , though a native of scotland , to put such an intolerable affront upon the nation , as to demand their crown to be sent to england ; and afterwards to invade us with a formidable army , designing an absolute conquest , and in an unnatural manner to subject that nation to his newly acquired crown ; which his ancestors did so much disdain , that they maintain'd years war upon that head with no small glory . and how the faction prevail'd with charles the second , to requite our nation for making themselves a field of blood in defence of his title , is so fresh , that it needs not be recapitulated ; and it is yet much more recent , how well k. iames the seventh rewarded us for owning his right of succession , when england had in a manner spued him out by the bill of exclusion ; he , i say , rewarded us , by publishing such despotical proclamations , as with an unparallel'd audacity , declared us slaves to the perpetual infamy of that generation of scotsmen , who were so tamely bereft of their liberty , which our noble progenitors maintained against romans , picts , britains , danes , saxons , normans and english , for twenty preceeding ages . so that i say , considering how the prelatical faction in●luenced those four monarchs to treat our nation , though they derived their being and honour from it ; and were otherwise in many respects , tantorum haud quaquam indigni avorum . the resolve of your august assembly , that prelacy was an insupportable grievance to that kingdom , deserves to be engraven in pillars of corinthian brass ; and that all scotsmen ( as no doubt many thousands will ) should not only whe● their pens , but their swords , in defence of it . it is that party , who in this reign , impugn your authority , by procuring letters from court to command such things to the assembly as by law they are not obliged to comply with ; and if they should have done it , could neither have been answerable to god nor your honours for it , to pull down with their own hands , that hedg which he in his providence , by your act , hath set about the church , in lodging the government upon themselves , which no doubt the wisdom of your august assembly judged to be the best expedient to secure the peace of the church ; and yet for noncompliance , how did they procure the dissolution and reproach of that assembly , to the manifest violation of your authority ; and that by the advice of some english courtiers and prelats , as if they had a mind to homologate the ancient pretensions of that crown and church over yours , and in the view of the world declare our parliament and general assembly not able to give advice in our own affairs , but fit to be over-ruled by a pack'd club of another nation : and shall they act thus impune to affront a parliament , which malice it self cannot say , as their party did formerly of the english parliament , that it is but a superfluous tumour or wen : for all who know our history , are sensible of the share which the scots parliaments have , from the first constitution of our government , been possest of , not only in the legislative , but the executive power : and , if our historians may be believed , laid the foundation , and have often-times since regulated and limited the power of our monarchy ; and to the eternal confusion of all those who would insinuate the danger thereof to kingly government , have , notwithstanding , preserved our monarchy in a longer and more uninterrupted succession than any nation of europe . it is not unknown to your august assembly what convulsions the prelatical party have thrown the kingdom into , since the first intrusion of their prelacy ; and how near the ruine both of our religious and civil liberties were effected , by their concurrence with the tyranny of the late reigns , represented in your claim of right ; and therefore the world cannot but justify your conduct in depriving them of any share of the government of the church , which they only seek , that they may undermine ; and tho they should comply with the terms required in law , yet their former perjuries and contradictory tests are but too shrew'd causes to suspect their future levity , which , together with the disaffectedness they have generally evidenced to the present government , demonstrates how dangerous it is to entrust them with the conduct of peoples consciences . and what may justly render them hateful to all honest scots-men , is the obloquy and reproach they have thrown here upon the whole nation ; and their under-hand dealing with the high-flown church-of - england-party , who have a heart-hatred at our country and religion ; and have treated you with so much contempt , that tho you mov'd for an union , and his majesty was graciously pleased to back it , they disdain'd to give him any answer , as thinking you unworthy of a politick or temporal union ; and yet they would be at forcing you to an ecclesiastical and spiritual union , which if they could effectuate , the world must allow that they ought , in the next place , to beg us for fools , who could believe that they have a kindness for our souls , who have ●one for our bodies . yet this is the party that our prelatical country-men do so much court and make application to , while they slight scots-men who are authoriz'd to represent our affairs : so much have they divested themselves of all natural respect to their country , that if their prelacy live , they care not tho the name and fame of scotland die : and that they may effectuate their designs , there 's no doubt but they will be forming parties in your august assembly , and make many fair pretences of desiring liberty only to exercise what belongs to their pretended indelible character of pastors , and promise to undertake nothing to the disturbance of the publick tranquillity : but their worming themselves in by degrees in king iames the vith's time under fair pretences , and then overturning all when they had opportunity , is a sufficient caveat to beware of them , as inwardly ravening wolves , tho outwardly they appear in sheeps cloathing . your august assembly cannot so soon have forgot that the nation was almost totally ruined , your counties invaded by savage highlanders , your tenants murdered , and families impoverish'd , your houses plundered , your wives , daughters , and relations ravish'd , your selves and tender infants exposed to wandring , hunger , nakedness and cold , and all the miseries and oppressions which you groan'd under in the late reigns , both as to soul and body . i say your honours cannot certainly have forgot these things , so far as to be prevail'd upon by any insinuations whatever , again to deliver up your bleeding church and country into the hands of that faction , lest the latter end be worse than the first . there 's no cause to fear a rupture with england on that account . the good church-of - england-laity , and not a few of their clergy , have incurred danger enough from their high-flown tantivies , and have smarted sufficiently under their doctrine of passive obedience , to make them cautious and willing to secure themselves from their fury , so far will they be from concurring with them against you . the chief arguments used here for re-admitting the prelatical clergy are , that it will contribute to his majesty's interest , and please the church of england , and supply the vacant congregations . as to the first , how it can promote his majesty's interest to disoblige the greatest part of scotland , and all the dissenters in england and ireland , is beyond the reach of mankind to determine . . how it can be supposed that a party , who have hitherto witnessed so much rancour against his majesty's person , family and government , as the scots episcopal clergy have done , is only to be answered by those who can swear contradictory oaths , as our curats did in their infamous tests , &c. as to the second , that it will please the church of england ; it may easily be answered , that we do not ow● them so much kindness ; and if we did , we must first know what that church of england is that we must oblige ; for hitherto she hath been an individuum vagum , that no body knows where to find , it being as difficult to define her , as to make a coat for the moon . her doctrinal articles are own'd by us , and all good protestants ; but that is not the characteristick of the church of england : for in the late reigns passive obedience and nonresistance were her shibboleth ; but now she hath renounced those doctrines , by acting diametrically opposite to them . and for a character of the church of england in this reign , we cannot certainly have it better than from a vote of the last house of commons , who resolved on an address of thanks to his majesty for the care he had taken of the church of england , in the alteration which was then made in the lieutenancy of london ; and that was , because by the ill advice of a certain prelate and others , the military power of the city was lodg'd in those who had surrendred her charter , and dipp'd their hands in the blood of my lord russel , colonel sidney , alderman cornish , &c. and contributed to the arbitrary methods of the late reigns : and because this is but one half of the parliament , let 's look into the higher house , and there you will find , that according to the opinion of none of the least church-of - england-men , when the act pass'd for depriving the nonjurant bishops , it was look'd upon as a fatal blow to the church of england . so that in plain terms , the jacobite party is what that faction means by the church of england . and as a commentary upon the text , let 's but consider the main engine which they have made use of to quash the discovery of all plots against the government , and we shall find that it was by giving out those discoveries as the efforts of republicans and dislenters against the church of england ; and if we look nearer home , and consider how it comes to pass that such men are advanced to the highest places in the scots government , who were the contrivers , enacters , and bloody executioners of those laws which your august assembly hath declared to be impious , we shall find it to be done by the interest of that party in the church of england . if we consider further , whence it is that those who betray'd our army , murder'd our people , and plotted the destruction of your convention , escape unpunish'd , you will fin'd it to be by the procurement of the aforesaid party . now all these things being considered , it will easily appear , whether it be your interest to oblige this church or not . or , if we take her according to the general acceptation of bishops and ceremonies , the vote of your august assembly concerning prelacy , your act establishing presbytery as most agreeable to the word of god , and the opposition made to the ceremonies by our country in charles the first 's time , will speedily determine the case . and it will yet appear less reasonable to oblige that church , so taken , if we consider , that those of her own communion , and the best of them too , look upon both bishops and ceremonies to be indifferent , and not of divine institution , as may be seen by the writings of mr. hickeringil , counsellor stephens , and stillingfleet's irenicum . so that in effect , the best of the church-of - england-communion are embark'd in the same bottom with your selves , and the common enemies of both call them presbyterians as well as you , and treated them accordingly in the late reigns : so that from that worthy part of the church of england , who are men of good lives , and keep firm to the doctrine of their church , you need fear no opposition ; for to do them justice , they are as zealous for the protestant religion as any , and never join'd in persecuting their brethren of a different opinion . to what they pretend of supplying the vacant churches , may speedily be replied ; the assembly hath declared their willingness to employ such of them as are godly and orthodox . and as for others , the good old way of our church in the reformation ( when ministers were scarcer than now ) of appointing men to preach by turns to those vacant congregations till they can be otherwise supplied , is the much safer and better expedient , than to entrust such men with the charge of other peoples souls , who have discovered so little care of their own , and whom in your wisdom you objected against as the great and insupportable grievance of the nation . nor have you any such encouragement from their former success to imploy them again : and if it shall seem good in your eyes to go on as you begun , and encourage a reformation , such of our country-men as are abroad , will be the sooner prevail'd with to come home ; and others to prosecute their studies , to adapt them for the ministry , and fill up the vacancies ; for it cannot be hid from your illustrious assembly , that the intrusting the chief enemies of the presbyterians in the government , is a great discouragement to all that wish well to our church or country● ; and administers but too just cause of suspicion , that we must either be imbroil'd in a civil war , or return to our former bondage , which nothing but your care , with his majesty's assistance and god's blessing , is able to prevent . your honours may perhaps be inclin'd to think , that there is too much gall in my pen against our prelatical clergy ; but such of your number as have been lately at london , cannot but know what an odium they have endeavoured to bring upon the country in general , and your august assembly in particular ; insinuating , that you are neither the true nor full representatives of the nation , and but a meer surreptitious faction got together by the opportunity of tum●ltuous times ; and that you neither acted from a principle of honour nor conscience , but did only what you thought would be pleasing to the prince of orange . and hence they have used their utmost endeavours to have you dissolv'd , by the interest of the high-slown prelatical english courtiers , to whom they represent you in the blackest colours , which their malice or wit can invent : and not only so , but they make use of your name , as the turkish slaves do those of their barbarous masters from whom they have escaped , to move those of the church-of - england-communion to open their purses , pretending that you have turn'd them out in a barbarous and illegal manner , or that they have had such and such indignities and affronts put upon them . and thus they beg from one clergy-man to another , and spend what they get at taverns and ale-houses , or sitting up whole nights at cards , particularly at mills in westminster , or hutchinsons in the hay-market : and when their stock is spent , renew the begging trade , or else troop about the country , and with their stol'n sermons , or railing invectives against the government of scotland , both in church and state , insinuate themselves into the adorers of bishops and ceremonies ; for the latter of which , though they exclaim'd against them at home , they profess themselves to be mighty zealots abroad : and thus they disseminate their poison in our neighbouring nation , by their lying tongues and blasphemous pamphlets . so that hence your august assembly may have a sufficient view , whether it be safe to reintroduce such men into the church , who have given up themselves to all manner of villanies , and are become devotoes to those unscriptural ceremonies , which occasion'd the fatal war in charle●● the first 's time ; and have moreover evidenced such levity and unsted fastness both in imbracing & rejecting them at home , since the revolution , that it 's visible they are not acted by principle , but interest ; and that their interest has been always contrary to what your august assembly hath now espoused , both as to policy and religion , is so evident , that whoever casts but an eye upon the history ever since they were obtruded upon the nation , may soon be convinc'd of it : or by a shorter view , if they please but to read the grievances which you desired to be redressed by their present majesties , of which the bishops and clergy were for the most part contri●ers , promoters and actors . and we may the better be satisfied what those men who now sollicite for a share in the government of the church , do chiefly aim at , both as to that and the state , if we do but consider that their principal converse is with the jacobites in england , and that the chiefest of their friends are none of the best williamites in scotland . it 's not unlike that your honours may be accosted with this amongst other arguments , that admitting those men to a share of church-government , will gratify the king to whom you are so much obliged , which of it self is an impeachment of your wisdom ; for none can so well know the interest of scotland as a free chosen parliament , who are consequently fittest to give the king advice : and seeing the interest of all good kings , and their people , is one and the same , that ought to be most grateful to the king which is so to the people , and what that is you have already declared . it is obvious to those that know our history , that ever since the reformation , the church of scotland hath claim'd a right of calling and adjourning her own assemblies , pro re nata ; and what dismal consequences the invasion of that privilege hath been attended with , to those kings and grandees who have attempted it , is so well known , that it cannot easily be forgot . and whether king iames the sixth's curse hath not taken place upon those of his successors who invaded the church , the revolutions of the crown have sufficiently witnessed : and if the hand of god hath not been remarkably seen in punishing those great ones who were their tools , let the ruin of their families from time to time declare . nor hath the nation escap'd punishment for the treachery of their representatives , god having been justly provok'd to give them and their liberties to be swallowed up by those very men whom they would needs set upon his throne , and into whose hands they betray'd the liberties of the church , of which your own claim of right is a speaking monument : and seeing there is no doubt but your august assembly had valuable reasons for abolishing the supremacy , it 's an affront to your authority to demand its restitution : it s being possess'd by the church , can bring no damage to the crown ; for presbyterians are known to have as good , if not a better opinion of his present majesty , than any other of his subjects ; and all men of sense must needs take it for a proof of it , that they sollicite for such good laws in his reign , as may secure them from the danger of others . and seeing our church-men are subject to the laws , and never did refuse to assemble at the call of their kings , and to give an account of their affairs , it 's but equal to leave them in the possession of that liberty of calling assemblies , concerning their own matters , which the church was possessed of before ever there was a christian magistrate , if the th of the acts be the word of god. and certainly he who promised that kings should be nursing-fathers , did never intend that they should be step-fathers , to rob the children of what is their due . as for the calumnies of your church of - england-enemies , it is easy to stop their mouth with argumentum ad hominem ; their carriage to k. iames the seventh , proclaims their unshaken loyalty . and for your own episcopal party , all the world knows that they and their kings together , did so tyrannize over your bodies and souls , that you durst scarcely plead a property in either . and if the church of england must be pleased , which is the achillean argument used by the party , we can justly answer the peevish lady , as the young crab did the old one , i prae mater & ego sequar . let 's see how careful she will be to testify her gratitude to his majesty , in taking off the test , and taking in dissenters to the church , which will but just make them even with us ; and then , and time enough then , because we are the oldest nation , we may think which way to make the next advance : for as we have got the precedency , it 's but reasonable we should keep it ; for i know so much by my self , that scotsmen love to go , but neither to be driven nor dragg'd . i cannot but acquaint your honours , that since the writing of what is above , the jacobites here are mightily elevated , and big with hopes of seeing you all in confusion , and the nation in a flame , by the designs which they give out to be on foot amongst you , of lodging the power of calling and dissolving church-assemblies in the magistrate alone , and depriving the people of the right of chusing ministers , by which means they are so bold as to say , that they hope not only to see prelacy gradually reintroduced , but their late monarch reinthroned : and that they may accomplish these designs , will insinuate themselves into both parties ; and are very confident , that the result will answer their expectation for a speedy reestablishment , of prelacy at least ; these measures , as they give out , being concerted with english prelats , who have form'd a party among you for their designs . but as they have hitherto reproach'd your proceedings , there 's no doubt but this is a calumny from the same forge , by which they would ridicule your authority , and represent you to the world as men of no principle nor solidity , but such as will make your self transgressors , in building again what you have already destroy'd . but may the god and father of our lord jesus christ direct your counsels , so as to issue in the comfort of his church , peace of the nation , and confusion of those your black-mouth'd enemies , who are engaged in an interest , not only distinct from , but altogether destructive of yours : of which there 's no room to doubt , if we consider the following address of the representatives of their church , which they have endeavour'd to perform on all occasions ; and as they have never yet revok'd it , we need not doubt but that the party are still of the same mind . the address of the archbishops and bishops of scotland to the late k. iames , upon the news of the prince of orange's undertaking , november the th , . vid. gazette , numb . . may it please your most sacred majesty , we prostrate our selves to pay our most devote thanks and adoration to the soveraign majesty of heaven and earth , for preserving your sacred life and person , so frequently exposed to the greatest hazards , and as often delivered , and you miraculously prospered with glory and victory , in defence of the rights and honour of your majesty's august brother , and of these kingdoms ; and that by his merciful goodness the ragings of the sea , and madness of vnreasonable m●● have been stilled and calmed : and your majesty , as the darling of heaven , peaceably seated on the thrones of your royal ancestors , whose long , illustrious and u●parallell'd line , is the greatest glory of this your ancient kingdom . we pay our most humble gratitude to your majesty for the repeated assurances of your royal protection to our national churoh and religion , as the laws have established them ; which are very sutable to the graci●u● countenance , encouragement and protection your majesty was pleased to afford to our church and order , whilst we were happy in your presence amongst us . we magnify the divine mercy in blessing your majesty with a son , and us with a prince , whom we pray heaven may bl●s● and preserve to sway your royal scepter after you , and that he may inherit with your dominions the illustrious and heroick vert●es of his august and most serene parents . we are amazed to hear of the danger of an invasion from holland , which excites our prayers for an universal repentance to all orders of men , that god may yet spare his people , preserve your royal person , and prevent the effusion of christian blood , and to give such succes● to your majesty's arms , that all who invade your majesty's just and undoubted rights , and disturb or interrupt the peace of your rea●●s , may be disappointed and clothed with shame ; so that on your royal head the crown may still f●ourish . as , by the grace of god , ●e shall pres●●ve in our selves a firm and unshaken loyalty , so we shall be careful and zealous to promote in all your subjects an intrepid and stedfast allegiance to your majesty , as an essential part of their religion , and of the glory of our holy profession , not doubting but that god in his great mercy , who hath so often preserved and delivered your majesty , will still preserve and deliver you , by giving you the hearts of your subjects , and the necks of your enemies . so pray we , who , in all humility , are , may it please your most sacred majesty , your majesty's most humble , most faithful , and most obedient subjects and servants . signed by the lord ar bp of st. andr●ws . the lord archbishop of glasc●w . the lord bishop of edinburg . the lord bishop of galloway . the lord bishop of aberdeen . the lord bishop of dunkell . the lord bishop of brechen . the lord bishop of orkney . the lord bishop of murray . the lord bishop of ross. the lord bishop of dumblane . the lord bishop of the istes . edinburg , nov. . . pardon my freedom , most noble patriots ; god the searcher of hearts , knows what veneration i have for your august assembly , as representatives of the ancientest kingdom upon earth : i own that your wisdom and authority sets you above the reach of dictates ; nor is any thing here intended as such ; for if the case would admit it , i am far from the vanity of thinking my self able to do it , but cannot forbear to contribute my poor mite towards the vindication of what you have already done , and to put you in mind how much your wisdom is vilified , and your authority impugn'd amongst strangers , which i have the opportunity of knowing better than many of the members of your august assembly . and at the same time to inform your honours , that the authors are our prelatists , a set of men whom you voted to be the insupportable grievance of the nation ; and certainly not without very good reason , seeing they had in a great measure obscured the glory which our gallant ancestors had acquired by their noble defence of the liberties of their country from tyrants at home , and e●emies abroad , and particularly rome , both pagan and popish . may the god of heaven and earth pour out his best blessing● upon you in general , and incline your hearts , with of that your heroick soveraign , to what may be best for the good of the nation , and the glory of his name . the badness of the copy , and the distance of the author from the press , has occasion'd many errata's , the most considerable of which the reader is desired to amend , as follows , because they ma● the sense . page . line antepenult . dele so . p. . l. . read asperius . p. . l. . dele sense . p. . l. . read to make no s●ruple . ibid. l. . r. and therefore ought not to be believed . p. . l. ● . r. anot●er denies it . ibid. l. . r. friends . ibid. l. . r. and you apply it to all 〈◊〉 gross . ibid. l. . r. warily . p. . l. . r. lords of the iusti●iary . p. . l. . dele is . ibid. l. . r. and yet owns . ib. l. . r. and i am . p. . l. ● . dele your self . ibid. l. . r. inau●picious . p. . l. . r. would 〈◊〉 allow . p. . l. . r. disaffected , for dissatisfied . p. . l. . dele and. the contents . page , , . an apology for the sharpness of the s●ile , and instances , &c. in my last . pag. , , , , . arguments to prove that it 's not the church of england 's interest to endeavour the subversion of presbytery in scotland ; and that the scots presbyterians don 't think themselves obliged to a forcible extirpation of prelacy in england by the covenant . page , , , . the danger which moderate church-of-england - men are in as to their religious and civil liberties from our scots prelatists , and their high-flown tantivies , whom they ought not to countenance in their designs against the church of scotland . ibid. the falshood of the doctor 's assertion , that the late governments were obliged to make such severe laws against us in their own defence . page , . the moderate church-of-england - men to blame in not making a publick protestation against the practices of their high-flown party in the late reigns , and this . ibid. instances of the disloyalty and ungovernable passion of d. m — o. page , , . answers to his calumnies and defence of the severities of charles ll's reign against the presbyterians , and proofs from his own concession , that we may justly accuse that government of cruelty . page , , , , , , . the doctor 's objections from the cameronians , and his arguments from our practices in charles the first and second's time , answered and retorted . from page , to . answers to sir geo. mackenzy's defence of charles the second 's government , with retortions , and proofs that either k. william and his parliament of scotland , or sir geo. mackenzy and our scots prelatists must be liars ; and the pr. of orange's vndertaking unjust , if charles ll's government in scotland can be defended . from page , to . further answers to the doctor 's postscript , and his exceptions against my instances in the last . from page , to . an account of sir geo. mackenzy's subornation and injustice against cesno●k , blackewood , &c. from thence to the end , a comparison between the presbyterian acts of their general assembly and parliament against the episcopalians in this reign , and theirs against the presbyterians in the late reigns . a further answer to the scotch presbyterian eloquence , by way of animadversion on dr. m. — as postscript in answer to the first . before i take the doctor to task , i think it necessary to answer the objections made by friends against my first essay ; which are , that the stile is too satyrical , the instances at the latter end too fulsome ; and that their book deserved no answer , as ●arrying its confutation in its forehead . i reply , that as to the sharpness of the stile , none who read , or consider what they wrote , can think they ought to be otherwise treated : so that i shall for once make use of the tinker's apology to a farmer , who quarrelled him for striking his dog with the sharp end of his staff , alledging that it had been sufficient to have beat him with the blunt. yes , says the tinker , when your dog runs at me with his blunt end , i shall use the blunt end of my stick ; but when he runs at me with his sharp end , give me leave to be as sharp with him . not that i would justify the rendring of railing for railing , which i acknowledg to be contrary to our saviour's command , but i submit it to the judgment of divines , whether answering lies with truth , and making the real infamy of him appear , who endeavours , by forg'd accusations , to take away my good name , be a breach of that divine precept ? so that while the matters of fact wherewith they are charged , hold true , the reflections upon them , and epithets given them , can never be justly quarrelled ; and therefore i would entreat my friends to be sparing of their censures : for while the memory of k. charles the second , or k. iames the seventh endures ; and till time , the consumer of all things , hath eat up their parliament-rolls , it will hold an undeniable truth , that the prelatical party of scotland are persecutors ; and that in denying the same , they have made themselves notorious liars . . so long as it appears by the same acts , that they imposed and took a contradictory test , so long will it hold that they are perjur'd themselves , and chargeable with the perjury of others . . so long as it remains in the records of council , that they ordered men to be killed , without any trial or colour of law ; or so much as with an exception , whether they resisted or not resisted ; so long will it hold that they are bloody murderers . . so long as the records of the last general assembly of the church of scotland remain , it will appear , by their evasions , answers , and disingenuous refusals , to declare their abhorrence of arminianism , socinianism and popery , that they are fire-brands in the church , and incendiaries in the state. . so long as any of their villanous libels , called the scotch presbyterian eloquence , exist , wherein they charge holiness with deformity , god with horrid decrees , and mock at seriousness and piety , so long will it be evident that they they are blasphemers . . so long as that s●urrilous address of their bishops against the prince of orange ; their opposing him in parliament ; their refusing to pray for him , or swear to him now he is king , and the legal procedure against them on the said accounts are on record , so long will it appear that they are rebels . . so long as their bloody acts of parliament , and barbarous execution of those acts against us , and our gentle acts of parliaments , and moderate execution of those acts against them are upon record , so long it will appear that they are infamous liars , in asserting , that we treat them more barbarously than they treated us . . so long as the west of scotland ( which was the principal scene of those bloody tragedies ) has a being , so long will it appear that they were barbarous . so that i hope all men of common sense , perceive that there 's no denying the consequence , without denying the precedent ; which they can never do so long as any records have a being in scotland ; and therefore i refer it to the impartial reader , whether they do not deserve to be sharply treated . to the fulsomness of the instances i reply , that indeed such things are not sit to be named amongst christians as a subject of conversation : but seeing they charge our ministers with impurity of life and doctrine , i hope it may be allowed in such a case to expose their really vitious practices , in opposition to what they have forged against us ; and seeing the thing is in a manner juridical , and they the first aggressors , it was but necessary for our own justification , to display them in their own colours . however , if any thing either in this particular , or others , be offensive , let the blame rest upon me alone ; for i solemnly declare , that i neither had the commission nor connivance of my party to write what i did , only some particular persons and laicks like my self , gave me most of the passages now found fault with . but e're i leave this subject , let me add , that i humbly conceive my foundation to be very solid , whatever blemish there may be in the superstructure , seeing the present parliament of scotland , when a convention , passed such a vote , that their bishops and clergy were the great and insupportable grievance of the nation , for which no better ground can be assigned than their profanity , persecution and want of piety . so that i have only made out by particulars , what they charged them with in general : and therefore seeing i only spoke the truth , to vindicate those who were falsly accused , and not to gratify the profane palat of the age , i hope i may have some grains of allowance , it never being reckoned a fault in any evidence , to repeat the blasphemies of the atheist , or the treason of the traitor : nor can religion be a sufferer by the exposing of those men , any more than it was by stigmatizing of the scribes and pharisees as hypocrites . as to the last objection , that it deserved no answer because confuted by it self ; i reply , that in scotland it 's true , but here we are not known : and being represented as the worst of men and greatest of barbarians to those of the church of england ; that atheistical vomit was greedily lick'd up , and by many believed ; so that their pamphlets spread , and were mightily hugg'd by such as are enraged at our abolishing prelacy , and by the jacobites who thence took occasion to re●lect upon his majesty for setling such a monstrous church in scotland , that they might render him odious to the church of england . i cannot mention it without concern , that those who are able to defend our church and country , are so unwi●●ing to write ; and when they do , that they let the adversary triumph so long before they reply . if it must be so , i wish that they would oblige some of their friends here with hand-granadoes , to keep tho enemy in play till they come up with their mortar-pieces . before i take the postscript in hand , i find it needful to make it evident to the world , that presbytery cannot be over-turn'd in scotland without the subversion of our religious and civil liberties ; and consequently that our scots episcopalians are enemies to the present government , and french incendiaries , or at least such a crew as would sacri●ice all that is dear to us , as men and christians , to their own private resentments . . it is very well known , and too lately transacted to be forgotten , that the states of scotland in their claim of right did demand the abolition of prelacy , as contrary to the inclination of the generality of the people ; on which condition , amongst others , their majesties accepted that crown ; and in pursuance of their promise have by act of parliament , abolished prelacy since , and established presbytery in scotland , as most agreeable to the world of god , as well as the peoples inclinations . then if their majesties should be prevailed upon ( which blessed be god there is no cause to fear ) to act contrary to their solemn oaths , and the claim of right , they must needs see that the people of scotland would have ground enough to plead a breach of the original contract ; nor could the church of england for shame condemn them , seeing they made use of the same plea in their convention and parliament against king iames. and in the next place , let them but consider , that upon the same ground this , or any other king may as well break with them , and invade the constitution of their church , which by the coronation-oath they have bound him to maintain : and whether charles the second , after he was by them perswaded to break his oath to the presbyterians in scotland , made any greater conscience of maintaining the civil and religious liberties of england , i● appeal to themselves . and therefore seeing by that excessive power which they gave their kings in things sacred , meerly to destroy the presbyterians , they found at last that they had put a rod in their hands to whip themselves ; i think they should be cautious how they play that game over again . i do not write this , as having any suspicion that their majesties are so weak as to be prevailed upon to alter the church-government in scotland , but meerly to let the world see , that they who sollicite them to it , are their greatest enemies , and design to shake their throne ; and that it is not the church of england's interest to countenance our scots prelatis●● , nor to importune their majesties on that head. if what is already said be not enough , i would earnestly intreat all sober church-of - england-men to consider what were the consequences of their meddling in our affairs , and incensing king charles the first against the presbyterians , in favour of our runnagate prelates , and their hirelings . and seeing like causes may have the like effects , they would do well to beware . it is not unknown that scotland is a distinct nation , and ought to be govern'd by their own laws and councils ; and therefore it must needs be an invasion of the rights of scotland , for english ministers of state , and prelates to meddle , or give counsel in scotish affairs when not call'd to it . and i cannot but think that all reasonable men will easily grant , that the parliament , and general assembly of the church of scotland , are better judges of what is expedient for that nation , than a few english ministers of state , or prelates ; and that both of them have reason to reject what directions or injunctions come from such a mint . and i would put it to the consciences of all judicious church-of - england-men , how they would take it if the king were in scotland , that any of the dissenting ministers who are really injured , as those who preached at st. hellin and hi●ley chappels in lancashire , or the whole of them , because denied a comprehension , should ●ly thither , and by their interest with scots presbyterian ministers of state and preachers , importune his majesty to have the constitution of the church of england overturned , and pro●ure orders to have such and such ministers planted in churches , tho they refuse to satisfy the law. i say , in such a case i appeal to their own consciences how they would take it , whether they would reckon themselves obliged to obey , or if they would not complain that their rights were invaded , and demand satisfaction of such ministers of state , &c. as incendiaries and dis●●●bers of the harmony between king and subjects ? i believe verily they would , and that not without good reason , tho i am sure the case is much stronger on our side still : for the dissenting ministers of england are all of them loyal to his majesty , willing to swear allegiance , and pray for him ; but so are not our scots prelatists . and besides , his majesty is really the head and fountain of all power in the church of england , who have not only their temporal baronies and honours from him , but are nominated to their bishopricks by him : but so it is not in scotland , where he hath divested himself of the supremacy , and neither bestows lands nor honours upon church-men . then the case being so , the golden rule , which commands us to do as we would be done by , should oblige english-men not to meddle with our church , no more than they would have us to meddle with theirs ; and if the parliament of scotland do pass over what of that nature is already done , it 's not to be supposed that the red rampant lion is become so much a calf as not to roar sometime or other , and make the fattest and proudest of the beasts in the field to tremble , as ers● of old ; but i hope and pray that god will avert both the cause and the effect . the english bishops did not gain so much by the the last bellum episcopale against us , that they need to be fond of another ; and we doubt not to find as much justice from the parliament of england now as we found then , and have no reason to doubt but king william would be as ready as charles the first , to deliver up his ministers to the law , if it should be made appear against them that they have been meddling too much in our affairs . i know that our scots prelatists possess the church of england , that we think our selves obliged to endeavour the extirpation of their hierarchy , and upon that account prevail with them to endeavour our subversion . but i would earnestly beg all moderate men to weigh the following answers . . that the reason of entring into that solemn league and covenant , was the fury which the english prelates evidenced at that time against the church of scotland , having excommunicated the same in all the churches in england , forced a service-book upon us more exceptionable than their own ; and in conjunction with papists , enabled charles the first to raise men against us , when the parliament of england refus'd to concur with him , insomuch that that expedition was called the bishops war. but blessed be god his present majesty is far from any such attempt , and the english bishops , the chief of them at least , are men of more moderation : so that there is no such cause for us to endeavour the overthrow of their hierarchy . . that the scots presbyterians do not at all think themselves obliged , by that covenant , to endeavour a forcible extirpation of the english prelacy , but in concurrence with the parliament of england : and therefore so long as they have not their call to the work , the english prelacy is in no hazard ; and the best way to keep so , is for the church of england to carry modestly , and neither to meddle with us , nor give their own parliament occasion to make such a vote against them , as the parliament of scotland made against our bishops , that they were the great and insupportable grievance of the nation : so that they have their safety in their own hand . but if they should be so infatuated to proceed as they began , in relation to the late general assembly of the church of scotland ; or if they be such fools , as to concur to the sti●ling of all plots against his majesty as hitherto , because so many of their own communion are concerned in them , let them blame themselves for what will be the unavoidable consequences , soon or late : for the church-of - england laity are too good protestants and english-men , to be always led by the clergy , or continually hood-wink'd , and not discover the plots carried on against the state , under pretence of zeal to the church ; of which me-thinks the hot-headed clergy should take warning , seeing they may easily perceive how little ground their passive obedience had gain'd , when the honest church-of - england laicks found themselves in hazard by k. iames , as to their liberties and religion . next i would earnestly beg , that they would consider how the faction , under a pretence of zeal for the church , and against presbytery , screw'd up the prerogative to such a height , that englishmen had very near lost their liberty and property . it was this mistaken zeal that threw out the bill of exclusion , surrendred the charters of corporations , enabled the king to pack parliaments , pick juries , and cut off whomsoever he pleased , under pretence of law. it was this mistaken zeal , that brought the late reign , and all the direful effects of it , which we have already felt , or are still impending upon us . it was this mistaken zeal which delay'd his present majesty's access to the throne ; gave the enemies opportunity to ruin ireland , raise a rebellion in scotland , and plot , as they do still , in england ; and shall we never be aware of it ? methinks that if the church of england compared things past and present , she might easily perceive that this intemperate heat against presbytery , doth naturally issue in popery and slavery ; and that she has much more reason to unite , for defence of the protestant interest , and her own doctrinal articles , with the church of scotland , than by espousing the cause of a few pro●●igate or traiterous clergy-men , because episcopal , run her self into unavoidable dangers . is it possible that a harmony in discipline should have more power to unite distinct interests , than a harmony in doctrine and agreement under one civil head , hath to cement those who drive the same interest ? it cannot be unknown to the church of england , if she believes either their majesties proclamations , or considers the procedure of his parliament , and other courts in scotland , that the prelatical party there drive at a design to restore k. iames. and with she yet entertain such vipers in her bosom as their outed clergy ; and not only so , but for their sakes entertain suspicions of his majesty , and sollicite him against the church of scotland ? can she say that we have ever made any address to him against the church of england ? and why should they be more zealous against us than we against them ? does she not know that arch-bishop vsher , and some of the greatest of her fathers , thought episcopacy and presbytery reconcileable , and the other things in controversy indifferent ? how is it then that she thinks her differences with king iames and the church of rome more reconcileable , as she must needs do if she fall in with her own high-flown tantivees and our scots prelatists ? but i hope , if no religious considerations will prevail , that the danger of their running the same risk with us may , they seeing both they and we have the same security , viz. the king 's accepting of the crown on such and such conditions , and consenting to acts of parliament accordingly : if he should break to one , he may do the same to both ; and though they may think that he will not overthrow their hierarchy , because the bishops depending on him , may be use●ul to him in the parliament-house ; yet at the same time he may , as charles the second did , invade their civil liberties , and then their religion , nor nothing else , can ever be secure . i must again beg the reader not to mistake me● as designing to create any suspicion of his majesty following such an unhallowed pattern , but meerly to set this as a beacon before the church of england , that they may beware of being shipwrack'd twice upon the same rock ; which will be unavoidable , if they should prevail wi●h any of their kings to break the original contracts , or call in k. iames , or set up any other pretender against his present majesty , and prosper : which , blessed be god , there 's no probability that ever they will , for never was king better beloved by subjects ; and let them try it when they please , they 'll ●ind he has in scotland twenty to one firm in his interest : and whatever noise they make ( to blind their own designs ) of our hazard from a republican faction ; if they will assure the nation of such governours as are now at helm , those whom they call republicans , will as cordially submit to them as any . but i foresee an objection as to scots affairs , that they only sollicit his majesty to dissolve the present parliament , and call another , which will restore episcopacy , and recognize his title . answ. . his majesty hath had too many proofs of the loyalty of presbyterians , and the treachery of episcopalians , to venture such an experiment ; or if he should , and they happen to recognize his title , he can never think that they submit from affection , but meerly from interest , when they see they can do no better : and in truth , whatever pretences of loyalty they make , it 's demonstrable enough , that as the country-man , when the london ●drawers baul'd out , welcome , sir , laid his hand on his pob , and said , i thank you my friend ; so may his majesty , when our scots prelatists pretend loyalty , put his hand to his side , and say , i thank you , my sword ▪ for no longer will they be his friend , than he is able to cudgel them . whereas it 's very well known , that the scots presbyterians declared for him before providence had determined their crown in his favour , and have beat into the prelatists whatever loyalty they pretend to have . nor is it to be thought , a prince so good and generous as his present majesty , will ever be so ungrateful to his friends , or act so much contrary to reason , and his own conscience , as to shake the present title he has to the crown of scotland , to buy the consent of the scots prelatists , who could not desend their darling k. iames , nor make any other effort to re-establish him , but by hectoring among the inaccessible hills , stealing cows and sheep , plundring the country , murdering the people by treachery and surprize ; and at last seising the insignificant rock , called the bass , where , if they please , they may send for him to govern the solon geese , and themselves , the greater of the two● but , . they will find themselves mistaken , if his majesty should gratify them so far as to dissolve this , and call another parliament ; the presbyterians have not lost but gain'd ground since the revolution , and they have smarted too severely under the prelates , to suffer themselves either to be hectored or kick'd out of their present settlement by any more pack'd clubs ; and knowing that instruments of cruelty are in the habitations of the prelats , will rather quit themselves like men , for the ark and people of their god , than be brought again under the philistin slavery . this is only to undeceive our prelatists , who promise themselves such an easy conquest : not that we can suspect a prince of our king's prudence , generosity and conscience , capable of so much weakness , as to disoblige the kingdom of scotland , those who preserved him the crown of ireland , and such as are his steady and useful friends in england , as he must needs do if he gratify the scots prelatists . they have not now an effeminate and luxurious prince to deal with , who , provided he might wallow in impure pleasures , was content to abandon all care of his subjects ; but one who knows his friends from his foes ; has been accustomed to government from his cradle ; outbrav'd the hector of france in his youth ; and therefore is not to be frighted by our scots prelatists , and the english tories , into such mean compliances , for fear of prelatical insurrections and tantivy grumblings ; he stis●ed greater serpents than those in his cradle , and carries a sword to cut off the hydras heads as fast as they multiply . but now to come to the postscript , or pretended answer to my last . one would have thought that our prelatists had bankrupt their treasure of lies , malice and blasphemy , in their late pamphlet , call'd , the scots presbyterian eloqu●nce : but the apologist and post-scribler demonstrate the contrary , and evidence , that their magazines are still full , and running over ; and i confess there is no cause to wonder at it , when we consider , that the bottomless pit , whence they are furnish'd , is an unfathomable source , and that the father of lies is not yet so superannuated , but that he can beget more of the breed . but to come to our author ; he tells you , in his very first page , that he could not read two lines of dr. rule 's book , without being provok'd unto the undecencies of passion ; and therefore it is no marvel that the reading of mine put him stark mad , seeing i treat the faction with some more roughness than the doctor did . pag. . after a very super●icial division of my book , he gives a sutable answer ; and that you may know he was blinded with passion , he begins with downright nonsense , and a notorious lie. i suppose there is scarcely any body but knows that the faction did brag of charles the second's peaceable restoration , as a miracle and demonstration that god own'd his title , ( nay , sir geo. mackenzie , vindic. p. . owns he was restored almost by universal consent ; ) and yet the scribler alledges that he , and our subordinate governors , were forced to make laws against the presbyterians of scotland in their own defence . now it is certain that none have any legislative power in scotland but the king and parliament ; and by subordinate governours , he must therefore , if he understands himself , mean the latter ; and if so , it is plain that the presbyterians at that time attack'd neither , but had sufficiently smarted under the usurper for maintaining the right of king and parliament by the sword , and refusing to abjure charles stewart , and the lords , who are a constituent part of our parliament ; so that neither of them being attack'd , nor threatned to be attack'd , in authority nor person , but on the contrary the presbyterians being sworn to maintain them , the pretence of a necessity to make laws in their own defence is a false excuse . but if our author would speak truth , he should say , that charles the second having a mind to break his oath , which he had taken solemnly , to maintain presbytery and the privilege of parliaments , and being secured , as he thought , in foro divin● , by the dispensation first of his popish and then of his episcopal priests , he must find some pretence to salve his credit in foro humano , and so with his pack'd parliament formed iniquity into a law. whether the said laws were gentle , as our author says , i leave it to the consideration of all thinking men , who please to peruse them as exhibited in my other book . it seems indeed that the prelates thought them too gentle , and not extensive enough for them , when they pressed conformity in so barbarous a manner beyond the extent of the said laws , in so much that they were forced to extort certificates from the people that they had been civilly used , because they knew they had exceeded the law , and were liable to be called to an account for it . one of the first laws they made , was an unlimited oath of allegiance , which swallowed up the privileges of the people , took away all the suffrage of parliaments as to the succession of the crown , and establish'd a despotical t●ranny , which this author calls the king's hereditary right : so infallibly true is it , that tyranny and our scots prelacy are inseparably connected , and such brethren in iniquity , that the one is always productive of the other ; and therefore as soon as he had deprived the people of their native rights , he made bold to invade their consciences , and contrary to his own oath and the peoples inclinations , brought in the abjured prelates , as knowing very well that tyranny could not subsist without them ; and so he supported them in their lording it over the peoples consciences : and they to requite their creator , preach'd up his divine right to tyrannize over their purses and persons . and thus did tyranny and prelacy , like two scabbed jades , nab one another , till they were both sent a packing by his present majesty . nor can i omit to take notice of the natural aversion which prelacy has to a lawful government , it being visibly seen that not only our scots prelates who were his majesty's personal enemies , but even the english prelates , most of whom pretended to be his friends , were and are jealous that the destiny of their hierarchy is at hand ; for every one knows how soll●citous the pillars of prelacy were to club at the devil-tavern to contrive means for the maintaining their hierarchy , and how to fetter his majesty with oaths not to touch it : and after they had got this assurance once , they were not satis●ied , but dunn'd his majesty as if he had been their debtor , for a repetition of his promises , till he took notice of it , and told them he was very willing to lay hold on every opportunity of renewing his assurance to maintain the church of england , or words to that effect . so that it is evident beyond exception , that prelacy is afraid when they see popery touch'd ; and that they are jealous that our dread soveraign , whom god has raised to break the horns of the antichristian carpenters , should also prove the bane of the pope's journey-men , the prelates ; and hence it is that they behold his majesty's glorious success with jealousy , which all the rest of the protestant world looks upon with joy. so that their convocation when assembled , were very loth to give his majesty thanks ; and when they did , could hardly be brought to thank him for what he had done for the protestant interest in general , but only for playing the bugbear to frighten away k. iames , who began to bring in their elder brethren the papists to be sharers of the fat with themselves ; and lest we should doubt what this church of england is , which they are so mightily tender of , they informed us in an address of thanks to the king for the care he had taken of the church of england in the alteration which was then made in the lieutenancy of london , and that was for putting in some of the bloody juries , and those who had betrayed the charter of the city , and were the tools to promote tyranny . now this being matter of fact and undeniable , the moderate church-of - england-men see what they must expect if that faction get the ascendant once more : it 's not their agreement in government and ceremonies that will give them a true title to be sons of the church ; gibellins they are , and as gibellins they must die . the murder of my lord russel , alderman cornish , and many others , are sad proofs of what i assert ; and seeing the moderate church-of - england-men and the presbyterians of scotland were fellow-sufferers in the late reigns , now that we have men advanced to the highest dignity of the church , whose repute for moderation did not a little contribute towards it , methinks it is but what their brethren in scotland might expect , that they should be so far from countenancing our runnagate episcopal clergy in their malicious clamours at court , that they ought to oppose them , especially considering that they were such implements as the late reigns found very subservient to their designs of bringing slavery upon us , under which they themselves smarted either in person or sympathy . and now that i am upon it , i cannot but take notice with regret , that notwithstanding of the almost indispensable nec●ssity of it , the sober church-of - england-men in their ecclesiastical capacity , have never given any publick conjunct testimony against the tyranny of the last reigns , nor those of their communion , who were abettors of it , and at this day labour to re-introduce it . let them think what they will , their silence in this affair is no small incouragement to the jacobite party , who have hitherto baffled the discovery of all their plots , under a pretence of zeal for the church , which together with the ill example of the nonjurant bishops and clergy , hath been of more use to the french king , than an army of men : from this source it is that his majesty's affairs meet with so many rubs ; his friends are so far from being rewarded , that they are endangered and discouraged ; and yet our moderate ecclesiasticks have never made open and conjunct protestation against it . it was the saying of the god of truth , that the children of this generation are wiser than the children of light ; and our times furnish us with many sad instances of its undeniable verity . did not the pulpits in the late reigns thunder against all attempts of recovering our liberties , either in the parliament or in the field ? did not the church concur with her excommunications , to render dissenters uncapable of so much as chusing or giving votes for a sober church-of - england-man , who would stand by the liberties of his country to represent them in parliament ? did not some of their bishops press the execution of their penal laws against dissenters , to keep them under hatches for that very reason ? and did not the clergy spend their consecrated lungs in bellowing out presbyterian plots to drown the popish ones ? and yet now they don't excommunicate their jacobites , notwithstanding of their conventicles and distinct form of worship ; their clubbing to chuse enemies to the government to represent them in parliament , even those who were violent enemies to the abdication ; as sir r. s. &c. who was chosen by by the university of c — ge . nor do the pulpits now sound with jacobite plots in this reign , as they did with presbyterian and whiggish plots in the late reigns ; which , together with the tenderness that hath been shewed towards their nonjurant bishops and clergy , and the opposition they make to abjuring the late k. iames , are sufficient evidences that it is his majesty's interest to keep up the presbyterians in scotland as a ballance , lest the scale turn on the side of k. iames , or his pretended son : and as for our scots episcopalians , their loyalty was sufficiently discovered after the defeat of the french by sea ; for none were so industrious as they to lessen our victory , when god had given it us . nor was their carriage less remarkable for disaffection upon the taking of namur , the first news from steenkirk , and when the intelligence came that charleroy was besieged ; which so elevated the spirits of dr. m — , the apologist , and sheelds the jacobite parson , ( lately in newgate for a conventicle ) that they were overheard to salute one another , in the park , with no less titles than that of my lord bishop of such and such a place , so big were they with hopes of the french conquests . pag. . our author not having time enough to recover himself ●rom the undecencies of his passion , continues his nonsense , and tells you very gravely , that if the presbyterian delusions did not upon all turns prompt them to overturn the government , they might live in scotland in all peace , as other dissenters did . i suppose our author to be speaking of the time past ; and if so , then he should have said , might have lived : and whether this blunder of grammar , in his own mother-tongue , be not as unpardonable in him , as are the blunders in latin which he falsly chargeth upon mr. rule , let any man judg ; and that he meant of the time past , needs no other demonstration , than to consider that the presbyterians do and can live at peace in scotland now , without being obliged to the prelatists . but nonsense is one of our author's least indecencies of passion ; for they who know him , inform me , that in his heat he cannot forbear swearing , notwithstanding of his doctoral scarf : and it can be proved on him , that when talking to a certain minister about the church of scotland , one of the good-natur'd doctor 's commendable expressions were , that if the episcopal party had it not , he car'd not if the devil had it . well , but to proceed , the doctor acknowledges , that other dissenters liv'd peaceably in scotland . now other dissenters we had none , but quakers and papists ; and that they liv'd peaceably we very well knew , and used to ask why they persecuted us more than them , seeing their difference in principles was much greater , if our episcopalians had been ( as they pretended to be ) good protestants . now i think every one knows the principles and practices of the papists to be dangerous in all protestant governments ; and that quakerism has too great affinity with popery : so that their kind treatment , while we were barbarously persecuted , is none of the best arguments to prove our episcopalians good protestants . and pray let our author in his next , give us an account , why popish recusants ( for denying the king 's ecclesiaslical supremacy ) were not dragoon'd to come to church , plundred , hunted , and hanged , as we were . but seeing i know he will not tell the truth , i 'le venture to tell it for him , in bishop carnerosse's words , the papists were their necessary friends : a king of their religion was dropping ripe to fall into the throne ; and every one knows , that under popery , bishops may grow cardinals and popes ; but under presbytery they cannot exist : and this is the rope which draws the inclinations of our hierarchical men so much towards rome , instead of drawing rome so much to them . if i be mistaken , let the advances which the church of rome made upon us , and the interest they obtain'd in court and else-where , under the warm wings of prelacy , in the reigns of both the charles's , and the last of the iames's bear witness . nay , our good-natur'd doctor was even so kind to mother-church , as to impose on his scholars an oath in k. iames's time , to maintain the blank christian religion , and to hinder the publishing of mr. iamison's book against quakerism ; yet his rancor against presbytery was so great , though the malice of the court seem'd to be asswaged , that when the presbyterians desired they might have the common hall of the college ( of which he was then principal ) to meet in , he answered , like a scurrilous and spightful villain , that his hall should never be a groping office. indeed , doctor , i am very well satisfied , that if any such things had been practis'd at our meetings , the episcopal clergy would never have been their enemies ; for very sure i am , that the greatest swearers , drunkards and whoremasters of the parish , were generally the greatest friends to the curats : and arch-bishop paterson , whose champion you are , may for ever stop your mouth , seeing megg patterson , with whom he had been base , own'd it before the court upon examination . and your other good friend , mr. hamilton , whom you are so careful to vindicate , would certainly have been a ●requenter of such groping offices , had there been any , seeing he was not ashamed , upon a certain occasion to declare , that he hated all words which ended in ism , except baptism and priapism . the doctor having dropt out a feeble and a faint lie , to justify the making of the laws against us , vices acquirit eundo ; and , ibid. tells you boldly , that the scheme of the presbyterian religion , wherein they differ from the episcopalians , is nothing but ungovernable humour and rebellion . well said , good-natur'd doctor , who is a separatist from good nature and the christian church now ? modest sir , i must b●g your pardon to say , that you are either an ungovernable passionate prelate , or the king and parliament are stark fools and knaves to have abolished episcopacy in scotland , where , according to you , they must have establish'd nothing but ungovernable humour and rebellion . certainly his majesty and the parliament are more concerned to preserve the soveraignty , than such fellows as you ; and if they had not been satis●ied that the presbyterians were better friends to it than the prelatists , they would never have establish'd them , and ejected the other . pray , sir , if your eyes be not blinded with passion , look upon the harmony of confessions , and see whether ours or yours ( if you know where to find your own ) be most agreeable to the reform'd christian church ; and then , if you please , look a little further into their discipline , and if it do not provoke you to indecency of passion , read tim. . . tim. . acts . , . acts . titus . phil. . . and see which of us are the greatest separatists from the christian church , and whether those texts be chargeable with ungovernable humour and rebellion ; and so long as those texts make it evident that bishop and presbyter are the same in name and office , not so much as ordinatione excepta , if it be ungovernable humour and rebellion to believe so , we will be ungovernable and rebellious still . as for your citing the hind● l●t loose , ius populi , and naphtali , it 's altogether foreign to the purpose , all of them contain such arguments for the lawfulness of resisting t●yrannizing princes , as your party could never answer ; and for any thing particular in any of them , especially the hind let loose , which was writ against presbyterians as well as prelatists , none but one of your own kidney can charge them upon the presbyterians in general . but further , it 's mighty strange that this principle should be so criminal in us , and yet venial in the church-of - england-men . wherefore do not you cite iulian the apostate , mr. hickeringil , or dr. burnet the bishop of salisbury's works , &c. to the same purpose : and pray let us know why the presbyterians are more chargeable with ius populi , &c. than the church of england are with those ? the author will not take notice of what has been so often told him and his party , that the horrid cruelties exercis'd upon the presbyterians in the west , as dragging them to hear the curates per force ; plundering them of all they had ; ravishing their wives , daughters and maids ; chasing them to the woods and mountains in the extremity of winter ; denying the poor children left at home , any other subsistance than what was left by the surfeited dogs ; the tying of gentlemen neck and heels , and rosting them before fires , without so much as allowing them a draught of water to quench their insupportable thirst ; forcing of bonds from them for such and such sums ; and extorting certificates , after all this , under their hands , that they had been civilly used . i say , the faction will not hear , when we tell them , that all this was done before they could charge us with any insurrection ; and yet are so disingenuous as to instance our pos●eriour efforts for self-defence , as the occasion of all severe laws : than which nothing can be more unjust ; and by the doctor 's own confession , pag. . that the king and his ministers of state , might more plausibly be accused of cruelty , if they made severe laws against the consequences of the presbyterian opinions . we have reason to charge the king and his ministers with cruelty : for such laws as were made before , were directly against the supposed consequences of our opinions , or nothing ; for we made no opposition by arms at that time against charles the second . nay , it is expresly own'd , pag. , and , by sir geo. mackenzie , that the laws were made against the consequences which they pretend to charge upon our principles . but to return again , p. . he alledges , that the presbyterians declar'd open war against the king in his own dominions ; preach'd to their hearers , that they ought to kill his servants ; that he had no right to the crown , because he had broken the covenant : than which nothing can be more false . it was but a small number of the presbyterians that appeared in arms in ; and they were so far from declaring war against the king , that they only desired a redress of those grievances which the episcopal souldiers had committed beyond law. nor would they have done it in arms , if it had been possible to have had access to the council otherwise : for those who appeared at bothwel-bridg , they were so far from declaring against the king , that they took his interest into their declaration ; and the party who oppos'd it , were so much di●relish'd , that multitudes deserted because they were concerned . nay , charles the second was so much convinc'd , that mr. iohn welch , and the majority of the presbyterians , were so far from disputing his title , that he granted an indulgence immediately after the suppressing of that insurrection ; and to my certain knowledg , offer'd a particular licence to the said mr. welch , to live and preach in any part of his dominions ; though our episcopalians had formerly incens'd him so much against him , that proclamations were issued , offering l. to any that would bring him in dead or alive . so that the doctor has no foundation for his charge but the practice of a few cameronians , one of whose preachers excommunicated the king , and about twenty of the faction declared war against him at sanqhuar ; and such a little number did afterwards pretend to dethrone him : which will appear to all men but such as our author , to be contrary to presbyterian principles , seeing we allow not so much as excommunication of a private person without ●udicial probation , admonition , suspension , and the consent of the presbytery . and , by the covenant which they reproach us with as our only rule , we swear to maintain the privilege of parliaments , and the king 's just powerand greatness ; to which nothing can be more diametrically opposite , than for a few persons , without the consent and commission of the whole , to take upon them to exauctorate magistrates . and whatsoever this libeller may suggest , it 's known that mr. castares , sen. mr. blare , mr. iamison , mr. rule , mr. riddel , and other grave presbyterian ministers , fell under the obloquy of the cameronians for protesting publickly against the principles which they were driven unto by the furious tyranny of the late reigns . but if the doctor be not yet satisfied , i 'll give him argumentum ad hominem , thus . the viscount of dundee and his party declared war against king william , and all the bishops of scotland oppos'd his title to the crown : ergo , all the episcopalians in scotland declared war against him , and that he had no right to the crown ; and therefore by their own concession , the present government would be justified to enact as severe laws against them , as the late government did against the presbyterians . the premisses being undeniable , the conclusion cannot be avoided , if our author's way of arguing hold good . but supposing it true that all the presbyterians in scotland had declared king charles the second to have ●orfeited his right to the crown because he broke the covenant , it had been no more than what the church of england have declared against king iames , because of his breaking the original contract : and i would desire our gentleman to look upon the claim of right by both nations , and he will find that most of the infractions upon that contract were made by king charles ; so that if this be a crime , aethiopem albus , loripidem rectus derideat . but as for that malicious lie , that any of them preach'd that his servants ought to be killed , it 's so gross , that none but the author could invent it , nor any but his party believe it : for tho some of them did kill a. bp sharp , and others who were hunting for their lives , and took the same advantage of them that they did of others ; it will not so much as follow , that any of their ministers preach'd this as their duty , and much less that it was so to kill the king's servants as such . well , but this methodical doctor , who would sain perswade the world that he and his party have engrossed all reason and logick to themselves , comes with a hysteron proteron , and tells you of the presbyterians cruelty toward the episcopalians after the year , which ( mark the good-natur'd calm expression ) he says were unparallell'd in history , as they were diabolical in their nature . this is scots episcopal veracity . the doctor thinks he is dictating to his scholars ; and truly i must tell his doctorship , that if he ta●ght them no better philosophy , than he teaches us history , they had but a poor bargain on 't . but now , good doctor , did you never read of the massacres at paris , in the valtoline , and the duke of alva's butchery in the netherlands ? we shall not go so high as the ten persecutions , or those against the wicklevites , waldenses , &c. and tell me if what cruelties were exercised upon you about , aggravate them as much as you can do in any measure , come near them ; and if they do , as i am sure they cannot , i would know whether the modest , rational and religious doctor be not guilty of an immodest , irrational and irreligious lie ? and in the next place , seeing we must go back to , pray what did your party then suffer answerable to the persecution of the presbyterians by your high commission-court before that time ? or , did your sufferings come any thing near the horrid cruelty which montross with his highlanders , and the irish rebels , who join'd him after they had massacred the protestants in ireland , committed upon the country in defence of your prelacy ? but further , if your party did suffer any thing at that time , as it was impossible but they should when the exasperated people had taken arms against their invasions both of church and state , and the quarrel came to be decided by the sword , who was to blame for it ? they drew it upon themselves , they would not be satisfied that they had obtruded their domineering prelacy , but they must also impose a new form of worship , for opposing of which they incensed the king to raise an army of men to force it upon us . so that here was precedent enough according to the talion law , to force the covenant upon them , which yet we never did in that manner , tho the honest doctor has the confidence to assert , that we imposed it with greater tyranny , malice and violence , than the fathers of the inquisition ever practised . good mr. doctor , ( for you were very angry that i did not call you so in my last ) did your doctorship ever hear that we put the prelatis●s in dungeons to be eaten up with toads and serpents ? did we ever put any of them upon the rack ? did we ever thrust pieces of cloth down their throats to their very stomachs , and pull them up again ? did we ever burn them in habits painted with devils ? did we ever twist the muscles of their arms and legs with cords , which your fathers of the inquisition are known to have practised ? or , did we ever torture them with the boot , thummikins , or burning matches ( as your brethren of the prelatical inquisition did us ) to make them take the covenant ? i am confident your conscience , tho pros●ituted to a prodigy , flies in your face , and gives you the lie. well , but the doctor has not done yet , he tells you the covenant was imposed upon the children at schools . truly mr. doctor , to do you justice , i believe it was required of the little children that offered to take degrees of master of arts : and tho your doctorship was never nearer rome than miles , as you say in your postscript , you have learn'd the art of equivocating as well as if you had been there ; for every one knows that men of thirty years old may truly enough be called children , and universities may as well be called schools : but if that was unlawful , how came your party to follow the example , and even your own doctorship to offer a blank oath to your scholars ? and why does the church of england impose oaths upon children at schools in oxford and cambridg ? pag. . he says there 's nothing in the first part of the answer to the scotch eloquence , but an ill-contriv'd abstract of the hind let loose . good doctor , i am afraid that the eyes of your head , as well as of your mind , were blinded with indecencies of passion , else you would have seen somewhat else , viz. frequent demonstrations , that you and others of your party are notorious liars , in asserting that our proceedings against you are more barbarous and cruel than yours against us , and that by authentick proofs , viz. your own acts of parliament . next the doctor tells us that the episcopalians publish'd a compendium of the hind let loose , that all men might see the principles , practices and humours of that sect whom they oppose● and that there cannot be a better defence of charles the second's government than the hind let loose . we have told the faction often enough that the said book is against presbyterians as well as episcopalians , and was writ in the height of a schism , and never own'd by the hundredth part of the presbyterians : but such is the unreasonableness of our prelatists , that they will charge it upon us , and would make the world believe that it is conseq●ential to the true presbyterian principles , though i have already demonstrated , that the excommunicating and exauctorating the king was contrary to our discipline and covenant . but to answer the disingenous man with argumentum ad hominem , i argue thus : there can be no better defence of the proceedings of the presbyterians against the prelatists , than dundee's declaration , their refusing to swear allegiance , and pray for king william and queen mary , seeing those who do so , act more consequentially to the prelatical principles of passive obedience and nonresistance , than those who comply . ibid. he tells us , that if the ministers of state under k. charles the second in scotland , have done nothing but what all wise , great and good men have done in the like cases , then the clamours of this party are rather an honour than an accusation . this is poor sophistry , doctor ; we deny your assumption , and by course your consequence must fall , which is an answer sufficient ; but to be plainer with you , if king charles and his ministers of state did nothing but what all wise , great and good men have done in the like cases ; then his present majesty and the parliament of scotland must , by this argument , be foolish , little and ill men , to disapprove their methods : so that we see how superlatively loyal and modest the doctor is . but yet further : we would have his doctorship to know that there was never such a case under heaven , and therefore the doctor will be at a loss to find good , great and wise men for precedents . ay , let him turn over all the histories of europe , give us a parallel , that any protestant prince should solemnly before god and the people , swear with his hands lifted up to heaven , that he would govern according to the terms on which he received the crown , viz. the preservation of the presbyterian government , and the privileges of parliament ; declaring that he was under no constraint to take the said oath , but that he did the same voluntarily and without mental reservation ; acknowledging the sins of his family , and promising a redress of grievances : i say , let him give us an instance of any protestant prince that ever perjur'd himself in such a manner , and requited subjects as he did us , tho we own'd his title , defended him against the usurper who had cut off his father's head , and exposed our selves to ruine for his sake : for reward of which , immediately after his restauration , he overturn'd our civil and religious liberty , cut off the earl of argile's head , who had set the crown upon his ; and afterwards enacted laws to make the people own the abjur'd prelates , and involve them in the same perjury with himself , and because they could not not in conscience do it , sent forces to take free quarter upon them , drive or drag them to church , destroy their substance , and treat their persons in that barbarous manner as before related , tho many of them advanced , and none of them opposed his restauration , nor threatned any disturbance to his government . but the truth of the case was , he and his ministers of state knew well enough that he had forfeited his right to the crown , and that the presbyterians could not but in heart abhor his perjury ; and therefore they were resolved to put them out of condition to demand the forfeiture , if ever they should happen to be so minded : which that poor people were so far from , that not one of those whom mere necessity had constrained to take arms at pentland , or bothwell-bridg , denied his title ; but on the contrary , still own'd him . and for that small inconsiderable number that acted otherwise at sanqhuar , &c. it 's already demonstrated , that they neither proceeded according to our principles , nor with our consent : and therefore , so long as there are any records in our nation , king charles the second's unparallell'd perjury , ingratitude to his subjects , and tyrannical government can never be justified . and as for the rebellions he charges us with under king charles the first , let any body peruse rushworth's collections , or even sir richard baker's chronicle ; and tho all the truth be not written there , it will be easy to perceive that the innovations made upon the church of scotland , and the invasions on the liberties of england , were the cause of that prince's misfortunes , who was misled by a popish wife , and misinformed by popish and prelatical ministers to his ruine . that unfortunate king put one affront on our nation ▪ mentioned by sir richard baker , that was enough of it self to have made them shake off his government , viz. the demanding of the crown of scotland to be brought hither for him to be crowned with , which argued such a degeneracy of spirit , and so much of an alienated mind from his native country , that 〈◊〉 a wonder how ever scots-men should have own'd him afterwards : the greatest monarch that ever sat upon the english throne ; would have gone as far as scoon , and thank'd us too , to have had the honour of it ; and for a scots-man so far to undervalue his native country , as to demand the poor , and almost the only remaining badg of their honour , antiquity and independency , to be brought into another nation , quis talia fando temperet a — ne quid aspersus dicam . certainly nothing but an exuberant loyalty and esteem for their natural prince , whom doubtless they considered as over-ruled by pernicious counsel , could ever have made that kingdom put up the affront . and therefore when he persisted to oppress and persecute them upon the account of their consciences , it was no wonder that they re-assum'd the spirit of their ancestors ; and let him know that the kings of scotland were never allowed an arbitrary power , nor did ever any of them usurp it , but it prov'd fatal to them or theirs : nor never was the nation so much degenerate but since the reign of our protestant prelacy , who were the creatures and supporters of tyranny ; for in the times of popery we had more grandees than we have now , that could tell how to put the bell about the cat 's neck on occasion , as archbald douglas , earl of angus , did to king iames the third ; but since the union of the crowns , the fall of our grandees , and the combination of the english and scots mitres , scots-men durst never say their head was their own but when they had the sword in their hand , except it be under this present government . and therefore the nation of scotland is mightily obliged to prelacy . ibid. he charges the presbyterians with enthusiasm . our prelat●sts are of late become as fond of this expression as is the cuckow of his known note ; and i can imagine no other reason why , than because they are so accustomed to swallow their liquor ; that as the lecher pleases himself with baudy stories , so do they with the very word enthusiasm , which is but a greek term signi●ying pouring in , and in this sense i 'll maintain it , that it 's more proper to be applied to our drunken prelatists , than in any manner to us . i always understood enthusiasts to be a sort of persons who pretended to other revelations than the written word for their rule , such as our quakers , and the old german anabaptists , or absit verbo invidia , our prelatists , who build more upon the uncertain and superstitious writings ascribed to some of the fathers , than on the writings of the apostles , who are the grandfathers ; or on the rationale of a durandus , or the poetical whims of any church devoto for their unscriptural ceremonies , than on divi●e revelation , which orders us to worship god as he commands , and not as we think good in our own eyes . then seeing the presbytérians do plead for a strict conformity to the scripture as the rule of faith and manners ; and that our prelatists admit of by-rules , for which no reason can be assigned , but the capricio of some fanciful bigot , or corrupted father ; let the world judg which party is most chargeable with enthusiasm . ibid. he says , that the acts of our general assemblies do sufficiently vindicate charles the second , and his ministers of state , from any shadow of rigour or cruelty . it were easy to answer the doctor in his own coin , that the knavish address of the scots bishops against the prince of orange , their opposing him in parliament , and the barbarities committed upon the presbyterians by the prelatists , as above related , are sufficient to vindicate us from any shadow of rigour or cruelty , which must , by all men who have not forfeited sense and reason , be allowed more than a sufficient answer . but further , the doctor would have done well to have cited those acts , and then a more particular answer could have been given : however , i 'le guess at his meaning , and suppose them to be such as declared against imploying malignants in places of power and trust ; which was the opinion of those called remonstrators : and if so , pray , good doctor , why is this more culpable than your church-of - england . test , which excludes all dissenters from places of power and trust ; and that also against his majesty's desire , in his speech to the parliament , wherein he did rationally insinuate , that the taking off of the same , would unite his subjects in his service against the common enemy ? if the copy was bad , why does the church of england follow it ? or , do you not think that we had as much reason to keep out prelatists from places of power and trust , as you have to keep out presbyterians ? nay , i do verily believe , there is no true english-man , or protestant , who does not see the mischief which happens daily by the continuance of this test , which obliges his majesty to make use of such as do betray him continually . and whether the scots presbyterians were mistaken in their conjectures , that our prelatists , when admitted into trust , would betray our religion and liberties , let the late revolution , and the causes of it , testify . or , if there was any such act made or intended , by any assembly of the church of scotland , as disown'd charles stuart , the head of the malignants , because of his breach of covenant , and designs to enslave the nation ; it must 〈◊〉 be own'd , that they were too clear-sighted , and that the church of england do the same in relation to k. iames , who had as good a right to the crown , according to the prelatical principles , as ever his brother had ; and , if passive obedience be a true doctrine , ought as little to have been opposed as he . then supposing it true , that the remonstrators were against owning of him on the accounts aforesaid ; yet seeing they were not the majority of the presbyterians , and were willing to submit to his legal administration , swear allegiance , and live peaceably under his governm●nt , neither reason nor conscience will justify his proceedings against the presbyterians in general on that account ; or the making of laws on purpose to fret their consciences , and press the execution of them in such a barbarous manner as must unavoidably procure insurrections , when they submitted to him without the least opposition . sure i am , the church of england are more moderate to the jacobites , when they won't so much as admit of an oath of abjuration to be imposed on those in places of power and trust. pag. . he refers to sir geo. mackenzie's defence of charles the second's government , as unanswerable , though the same hath already been confuted , better than he can defend it . but the modest doctor goes on , and says , the objections against that government , are only little cavils and exceptions . no doubt , sir , k. william , and his present parliament of scotland , are but little cavilling fellows ; and the following grievances complain'd of by the convention of states , were but small exceptions , viz. disarming protestants , while papists were employed . imposing oaths contrary to law. giving gifts and grants for exacting money , without consent of parliament , or convention of estates . levying and keeping on foot a standing army in time of peace , and exacting free quarters without consent of parliament . imploying officers of the army as judges through the kingdom , &c. even where there were hereditary offices and jurisdictions ; who put many of the subjects to death without any form of law. imprisoning persons without expressing the reason , and delaying to bring them to trial. forfeiting several persons , on stretches of old and obsolete laws , as the earl of argile , to the scandal of the justice of the nation . subverting the right of royal burroughs , imposing magistrates and whole town-councils upon them , contrary to their charters , without pretence of sentence , surrender or consent . ordering judges to desist from determining some causes , and how to proceed in others . imposing extraordinary fines , exacting of exorbitant bail , and disposing of fines and forfeitures before sentence . forcing the subjects to make oath against themselves in capital crimes . using torture without evidence , or in ordinary crimes . sending an army in hostile manner upon several parts of the kingdom , in time of peace . imposing bonds without authority of parliament . suspending counsellors from the bar , for not appearing when such bonds were offered , contrary to law. putting garisons in private mens houses in time of peace , without consent of parliament . making it treason for persons to refuse giving of their thoughts , in relation to points of treason , or other mens actions . imprisoning and prosecuting the subjects , for petitioning the king and parliament to grant remedy by law. now whether these be little cavils and exceptions : whether charles the second was not guilty of these male-administrations : and if so , whether he deserved to be called a wise and peaceable monarch , let any body judg . and that they may do it the more impartially , i would wish them to consider , that there is a woe denounced against them who call evil good , and good evil. and i would pray the doctor to tell me , whether it was modesty in sir george , or is modesty in himself , to defend these things , which common sense must needs condemn , the representatives of the nation have adjudged as grievances , and the continuance in them as chiefly conducing to k. iames's forfeiture of the crown ? i confess i do not at all wonder that sir g. m. should defend a government which advanc'd and imploy'd him : these barbarous laws , and inhumane prosecutions , brought gri●t to his mill , and fill'd his bags ; for it will eternally hold , dul●is od●r lucri ex re qualibet , even from piss it self . and there is yet the less cause of surprisal , when we consider , that he was iohn white 's ( anglicè iack ketch 's ) journyman , or as he call'd himself , calumniator publicus , and the common libeller of the presbyterians ; so that of necessity he must represent them as monsters , else he must own himself a bloody butcher in prosecuting them at such a rate as he did . but further , sir george's arguments are all built upon a false narrative of matter of fact ; nor could a truer relation be expected from a man of his kidney , who prostituted his conscience , not only to different parties in the church , but contrary factions in the state : let not the scribler tax me as not generous for saying so , seeing it is true ; for it can be no more a crime in me to attaque sir g. after his death , than for him to attaque mr. rutherford and others , who are also in their graves . his subornation against sir hugh and sir geo. campbel , was charged on him to his face in open court , by the persons whom he had suborned . and in like manner it can be proved , that he suborned others against halside ; and did actually prosecute blackwood , for a pretended crime , whereof he himself was guilty , viz. conversing with mr. wilson a bothwel-bridg-man , for which he aim'd at the gentleman's life and estate : so that no reason will allow the testimony of one who was so much a party , and notoriously unjust , no more than we could allow the calumnies of bishop bonner against the protestants , whose blood he shed and thirsted after . nor are the presbyterian nurslings , as he calls them , so much gauled by sir george's book as he supposes ; and the unwary doctor himself owns what i asserted , that the reasonings in the treatise relate to the papers publish'd by the cameronians , which shows how unfairly sir george argued , to instance actions of men rendred mad by a barbarous execution of cannibal laws , to defend the making of those very laws . as for the honour he alledges i do the faction , in mentioning some great men as persecutors , much good may it do them : for if , according to the learned doctor 's argument , quality , sense and interest cast the ballance , then certainly nero , and iulian the apostate , were too heavy for the apostles and primitive christians ; and that great monster , lewis xiv . has much the better of his protestant subjects . well , but the doctor says afterward , they have reason to glory in their parts , honour and integrity ; which is none of my business to question . but the instances they are charged with , will come under none of those heads , and therefore the doctor 's panegyrick is foreign to the purpose . but we can easily answer , that their majesties and present parliament , have declared the very laws , which were yet more torelable than their barbarous execution , wicked and impious ; and i hope the modest doctor will allow , that they have quality , sense and interest enough to cast the ballance . i shall only add , that sir geo. mackenzie , by a concession , pag. . destroys his own hypothesis ; for there he owns that presbyterian ministers , who were sent to reclaim these criminals , and presbyterian jurors who were summoned to their trial , seldom failed of condemning them : so that from his own mouth he gives himself and the doctor both the lie , when they charge those principles upon the presbyterians in general , and consequently discover the falshood of that necessity , which they pretend the government was under , to make such laws against us in their own defence . pag. . sir george says , that the heretable iudges , i. e. hereditary sheriffs , refused to put the laws in execution against conventicles , by which they became formidable . which destroys two more of his and the faction's assertions , viz. that presbyterianism : was not popular , and that none but the rabble were their friends ; for those hereditary sheriffs are the best and most ancient families generally in every county : so that sir george wrongs his cause exceedingly by that concession , seeing those hereditary judges living upon the place , and being acquainted with the industry and honesty of the persecuted party , would not abandon their honour and conscience to become hangmen to their neighbours and tenants . and therefore the court being resolved to ruin the country , imployed bloody cut-throat papists , as the earl of airly and laird of meldrum , and their barbarous savages the popish highlanders . but according to the natural disingenuity of his faction , he takes no notice , that those military judges pull'd the hereditary sheriffs from off their benches , and would not let them proceed against the presbyterians according to the statute-law , because that was too mild in their opinion . one remarkable instance thereof was at selkirk , where meldrum pull'd philiphaugh , who is hereditary sheriff of the forest ( now a lord of the session ) out of his chair , when holding his court. another of sir george's defences are , the alledged severity to the cavaliers in charles the first 's time : which if true , though there 's no reason to take his word for proof , he could not but know the truth of that maxim , inter arma silent leges ; and that this could not justify the dragooning of people to church , and taking free quarter in time of peace . but sir george , accordin● to his wonted disingenuity , takes no notice of the case of that severity , if any such were , viz. that the persons so treated , harassed their native country with fire and sword , in conjunction with those who had cut the throats of protestants in ireland , filled the kingdom with bloody murders and barbarous villanies . i have neither time , nor is it consistent with my present design , to an●madvert any further upon his pretended unanswerable book ; but i think any honest reader will be satisfied that it needs no worse character , than to be stigmatiz'd as a flat contradiction to their majesties and the present parliament of scotland , being a sophistical and unfair relation of matters of fact , to make the world believe that all those grievances have been false , which the parliament complain'd of , his majesty declared against , and founded the justice of his expedition upon their redress : so that it will issue in this , either that sir george mackenzy is a liar , or that his majesty and the parliament of scotland are such ; and therefore , good mr. doctor , i am not afraid to appeal to the judgment of all disinterested persons , whether it be you or i that are most void of generosity , honour , modesty and common sense , of all which you deprive me in the th page of your libel . so that tho the ass may vapour a while in the lion's skin , the ears of the dull brute will discover him at last . and thus our doctor has wounded his pretences to loyalty , by defending sir george's book . but allowing all to be true that sir george alledges as the cause of our persecution by charles the second ; i say still , that the faction deserves to be more severely treated by this government upon the very parallel , viz. thus ; they own passive obedience to be true doctrine , and were as much sworn to that as we were to the covenant ; so that if they believe that doctrine , they must needs look upon their present majesties to have no just title , and think themselves obliged to rebel . now malice it self could never fasten any such consequence upon the covenant as to charles the second's title : ergo , passive obedience must be more dangerous to this , than the covenant was to that government . but the doctor turns his back , and takes no notice of this argument , only magisterially tells you , that if there be no more in the case than passive obedience , the government needs not be afraid : tho every body but the faction , ●hose interest it is to dissemble the consequences of their principles , sees the contrary by demonstration from the practices of the nonjurant bishops , the high church-of - england zealots , and the scots rebellions . . the episcopal party disown the presbyterian ministers , and won't hear them ; ergo , by sir george mackenzy's position , they should be dragoon'd to church , and with much more reason than they dragoon'd us ; for there 's nothing in our way of worship but what they practis'd themselves ; nor can they object against our form of government , for they had it in conjunction with their own episcopacy . then seeing we neither do nor desire that they should be persecuted on account of their dissent , whether are they or we most moderate ? all the difference is , that there are no laws against their nonconformity as there were against ours : which i grant to be true ; and hence we can demonstrate presbyterian moderation , that the parliament did not make any laws against the consequences of prelatical and passive-obedience-principles , tho the prelatists made laws against ours ; and sure i am , we had much more reason to have made laws against them , who did actually oppose and rebel against his present majesty while the parliament was sitting , and yet no such thing was ●ver moved . as for his allegation , that our moderation proceeds from the opposite biass of the nobility and gentry ; it shows his ingratitude : but all men of sense must needs be convinced that the parliament , who settled presbyteria● government , and that with so much care as to entrust none but the old presbyte●ian ministers , thrown out by the pr●lates , and such as they should admit , with any sh●re of the government , were not so much biass'd in ●avour of the episcopalians , as to restrain from making such laws on that account , if there were no other reason . pag. . he owns that the author of the scotch presbyterian eloquence has perhaps been unwary as to some stories , which need confirmation . well said , doctor , perhaps unwary , when i have made it evident from his own words that he contradicts himself ; but the inconsistencies i charge him with , you say you have no inc●ination to examine ; and truly i believe it , because you know they are true . and whereas you say there is not one good consequence in my book : pray let 's hear what you can say in your next to avoid the dint of the consequences there deduced , and here repeated , to prove your party in general , liars , persecuters , &c. but the good-natur'd doctor being sorry that he has done us so much fa●our as to grant that his friend was unwary as to some stories , retracts immediately , and tells you , there are multitudes of true stories against us of that nature , and believes that there was no injury done us in publishing that book . well argued , wary doctor ; you own that your friend was unwary in publishing stories which needed confirmation , tho he delivered them all as positive proofs , and yet say he did us no wrong . so that i perceive , according to your episcopal conscience , a breach of the ninth commandment is no injury . but doctor , seeing you have given your friend the lie , e'en box it among you till you box one another's ears . but in truth , doctor , he has no reason to be angry with you , seeing you give your self the lie as well as him : for pag. . you say that you believe the presbyterians had no injury done them by publishing that book . and yet pag. . you say , you do not believe those stories of mr. rule publish'd in that book ; so that the wary doctor must either grant himself a liar , or that to publish lies against a man is no injury , which makes him a blasphemer . now , good doctor , vtrum mavis elige , take your choice . the doctor goes on , and proves his argument thus : the printed accounts cited from their books are equal to the unprinted relations of their sermons and prayers : but takes no notice of the perverted propositions and false citations , which i have proved upon his friend from our printed books , nor of what i said in mr. rutherford's defence , but goes on to revile him , tho his works praise him , and make his memory precious . good doctor ! remember your own beloved apology of the kites , crows and jackdaws , and pray take in the cuckows , solemnizing a jubilee over the dead falcon ; and apply the other fable to your self , that the ass , amongst other beasts , kick'd and insulted over the dead lion. for sure i am , if mr. rutherford were alive , he would disdain to enter the lists with such an episcopal hawker as you , but would content himself to say , etiams●●tu poena ●ueras dignus , tamen ego indignus qui à te poenas sumam , which is in plain scots , he would scorn to foul his fingers with you . well , the doctor knows not whether to believe , or not believe ; and mark his civility to mr. rule , for you must know he will not allow him the title of doctor , that 's too much for a presbyterian : he tells you he has given you a couple of instances of greater ignorance and nonsense in mr. rule 's book than any that's to be found in the scotch eloquence ; and yet in the beginning of the d page , he tells you he does not believe the instances in that book against mr. rule ; why , good doctor , it would seem you think them not nonsense great enough for mr. rule : but should not you believe your brother , the author of the presbyterian eloquence , as well as you would have him to believe you ? truly in his next pamphlet he had e'en best be quit with you , and use your own words , viz. that he will not believe what you say unless he have better authority . and last of all , doctor , seeing you own that his authority is not good ; pray , why are you angry with me for writing against him ? poor doctor ! remember that the false witnesses against jesus christ could not agree in their evidence : and seeing you and your comrade are at giving one another the lie , be not angry if i call you both liars . ibid. the doctor tells us , that the most blasphemou● story in the scotch presbyterian eloquence , can be proved by the most undeniable evidence , particularly those against mr. vrqhuart and mr. kirton : but he would do well to remember that he himself has already belied one of his evidence● , and we have no great reason to think that the rest are of any better credit . but further , i am sufficiently satisfied by those who have lately made an enquiry into the affair , that the whole is a malicious calumny . well , after a little more vomit , he tells you , that the absurd ludicrous sect metamorphose religion and its solemn exercises into theatrical scenes . commend me to the wary doctor ! what , not one page without contradicting your self , or your brother the author of the presbyterian eloquence ? he said that our preachers were whining fellows that drivell'd at eyes and mouth , and now your doctorship tells us that they are merry-andrews . well , doctor ▪ who 's the liar ? he says it 's you , and you say it 's he , and i say it 's both . pag. . the doctor seems content that he and his party be reckoned publicans and sinners , so he can but perswade the world that we are scribes and pharisees . pray , good doctor , dignify and distinguish your self and your party by what title soever you please , and observe the wise man's rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but be charitable to your neighbours , and before you charge us with acting comedies , consider how you 'll reconcile your self to your brother , author of the scots presbyterian eloquence , who chose rather to represent us as personating tragedies ; and you and he both seem so very well acquainted with the customs of the play-house , that you had e'en best petition their majesties for mumford's place , and the other ( what do you call 'em ) that 's lately dead , and then we may not only sing but swear , that the pulpit and stage have corrupted the age. but one word more , doctor , and that 's this ; take your brother foster along with you , for he 'll make a special bully , and then you may sport your selves in your theatrical scenes , i had almost said obscenities , and act comedies , tragi-comedies and farces altogether ; and take my word for it , you need not doubt of visits from the same angels and ladies who are so kind to you now . pag. . the doctor breaths out such venomous reflections , and so remote from truth , that they must needs be inspired by hell it self : so that his doctorship may very well pass for a black enthusiast . but it is very strange the presbyterians should be such foolish and cominal preachers , as to make all religion ridiculous , and yet be preferred by king , parliament and country , when the episcopalians are rejected . pag. . he comes to invalidate my instances of the vitious lives , and ridiculous sayings of the prelatical clergy ; and truly , doctor , i agree , that it 's neither decent nor generous to wrestle with a scavinger , but it 's much less to attempt it and be foild . well , doctor , to your first topick , that this way of libelling is the true characteristick of our party . good sir , let 's join hands then , for really i did not know before that yours and ours were the same ; as they must of necessity be , if libelling be our characteristick : for that your party are libellers , needs no other proof than the catalogue in the frontice-piece of your apology ; the scots presbyterian eloquence , your apology it self , and the postscript , iam cuncti gens una sumus ; and pray , seeing it is so , don't disturb the repose of your prelatical friends at court any more , to patch up an union by force or fraud . but now i think on 't , there are a sort of literae mutabiles , which run from one side to another ; and i believe that 's the reason why characteristicks cannot be so easily distinguished ; for who can tell where to find a man that 's sometimes a protestant , sometimes a papist ; turns protestant again ; and from a cadee , become a curat ; then head of a college , and at last leaves his country for schism and disloyalty ? as for your story about spotswood , you would have done well to have cited your author ; for since , as i told you not long ago , you gave your self the lie , we have no reason to believe you . moreover , it 's but very natural for a cadee of dunbarton's regiment , which us'd to plunder people of their goods , and make no scruple to rob men of their good names , not to be believed . for your encomium on arch-bishop sharp , it 's no surprizal to me , his villany was so universally known , that no man but those of his gang will defend him ; and that 's no more than whitney , lately hang'd for robbe●y , may expect , and without doubt has from his quondam underlings . as for your charging the arch-bishop's murder on the presbyterian principles , 't is like your philosophy : mr. shields says it , ergo it's true . it were a sufficient answer to tell you , another denies , ergo it's false . and i tell you , again and again , that the hind let loose , was never the standard of our principles , nor approved by our party ; and i dare venture to say , mr. shields will not now own every thing in it himself : nor is it his disgrace , but honour , to retract what upon second thoughts he finds will not hold . and as for your allegiance , that there 's nothing worse in the morals of the iesuits : you do well to defend your friend , but i directed you before , where you might find as bad , nay worse , among our scots prelatists , who gave publick commissions to murder men without form of law ; which is more than a sudden intemperate fit of rage in a few men , who accidentally rencountring the prelat , who was actually pursuing them for their live● by his booted apostles , did inconsiderately deprive him of his . as for what i say against the church of england , it's what many of her sons own to be true : and whether the passive-obedience-men deserve any better treatment , i refer to the incomparable argument lately published by mr. iohnson . so that if there be any incivility to the church of england , it 's yours and not mine , for i distinguish whom i mean , and apply it to all in gross . pag. . he charges me with attaquing all our kings since the reformation . this is unwarily argued , doctor ; then i perceive , that according to you , king william is none of our kings , for sure i am i do not attaque him . but your doctorship may please to know , that i accused none of your kings , but what the parliaments have accused before me , and i think their copy may be writ after : nor do i know any reason why we should be more sparing of late , than former kings , if their male-administrations be alike , and that it may be done with equal safety . all histories , sacred and prophane , abound with the wicked lives of kings ; so that this prelatical maxim , of burying their publick faults in silence , never yet found , nor never will find encouragement from god or man ; and their contrary practice flows not from principle , but interest : nor do they spare kings more than others , when they thwart that ; witness heylin's reflections upon pious k. edward the sixth ; and the carriages of the whole party toward k. iames , when he granted the indulgence ; and to this we may add their continual invectives and rebellious practices against their present majesties . so that they h●ve forgot the somuch wrested text , which condemns speaking evil of dignities , they being the guiltiest of all men alive in that respect , as may be demonstrated from their clamours against all but monarchical government , though all powers that be are ordained of god ; and to which according to the divine command , we should always chearfully submit , whether to the king as supream , or other governours . magistracy in this respect being also called the ordinance of man ; because , though the genus be determined by god , yet the species is left to the determination of men ; else were it altogether unlawful for the subjects of republicks to own their governours , which no man , sanae mentis , will affirm . and herein god has evidenced his love to mankind , that he hath bounded all sorts of governments with one commission , which is , to encourage the good , and punish evil-doers : so far may they go , and no further . ibid. he says , that i charge them with such as were deposed for their immoralities , as dean hamilton and cockburn of st. bot●ens : whereas i only charge them with having protected those men from the punishment due to their impieties , and baffling their prosecutors : so that if those men were depos'd at last , it confirms my charge of injustice in the administration , which punish'd men for accusing those , whose guilt at last they themselves were forced to confess . as for your apology for arch-bishop paterson ; it is not much for your credit to be patron to a common stallion , whom all scotland know to be such ; and mag paterson ( a common strumpet ) did own before the lords of the session , but a few years ago , that she lay both with him and his brother : and one of the greatest ladies in scotlaud , took him in the very act of villany with one of the dutchess of york's maids of honour , upon the back-stairs of the palace . the modest doctor pretends to be very squeamish , and complains of my obscenity , alledging , that none but a devil can repeat , nor none but the author invent such instances as are there brought against the episcopal cle●gy . good sir , to use your own expression , the paltry eruption of your passion seems here ungovernable : if he be a devil that repeats them , what is he that acts them ? but why must he be more a devil that gives an account of episcopal debauches , than he that forges prophane stories against the presbyterians ? let any unblassed man read the scots presbyteri●● eloquence , and the answer , and certainly he must own , that if the latter was writ by a devil , the former must be writ by a beelzebub . your magnifying the arch-bishop's merit so much , who was imprison'd for disloyalty , shows your disaffection to the government . your defence of brown and cant , are so like a pedantick doctor , that they deserve no regard ; and what i write of them , are so far from being my invention , o● , as you most learnedly word it , is the exhalation of my most infectious breath , that i can bring you the authors to avow it to their faces . pag. . he says , it 's pleasant to see me accuse the church for the sayings of the presbyterians : you own that those who preach'd such ridiculous things , were guilty of blunderings after they conformed to episcopacy . truly , doctor , if there were any greater blunderers amongst them than your self , they must have been blunderers in folio ; for i cannot think they were guilty of a more palpable blunder than this , to call preachers , who comply'd with our scots episcopacy , presbyterians ; for , by that same argument , we may still call the doctor a papist , for such i am informed he sometimes was . as to dr. canaries , your testimony is not of validity enough to clear him of that accusation which i say still is upon record : and suppose it true that these presbyterian ministers and judicatories declared , they could make nothing of it , that will not amount to prove it false ; every one knows that crimes of that nature are very difficult to prove , especially when all the parties concern'd are link'd together in interest , and think it behoves them to retract what they formerly said , as i am very well assured by them , whose reputation is fairer than the doctor 's and yours both , that there is unexceptionable evidence of the woman's having declared the thing her self : and we have a very pregnant instance of a person of no mean note , whose accusation most in england are satisfied is true , and yet we see nothing can be made out , neither before the judges , nor the lords . as for your appeal to mr. spalding , that he should say , nothing could be made of it , it is absolutely false ; he only said it as to the baptizing part ; which yet , as i have already hinted , is far from proving it a lie. so that this topick , that nothing can be made appear of it that may justify the decrees of a court after so many years time , is not sufficient to acquit dr. canari●s . but suppose the thing to be altogether false , it argues a very great want of cleanly men amongst the episcopalians , th●t they should chuse such a man for agent , who lay under a flagrant scandal . the apostle's rule is clear , that a bishop ought to be blameless . the doctor 's next apology is for himself , and very angry he is that i said , [ commonly called doctor ] which now i hope i have made him amends for . but heark you , doctor , i had almost forgot to tell you of another lie you have given your self , and your brother-libellers , the authors of the scotch eloquence : for you all said , nemine contradicent● before , that the presbyterians were a proud , sowre , unconversible tribe , and that there was nothing like justice among them ; and now you own that the presbyterian privy-council , and a presbyterian synod , treated dr. canaries with special honour , acquitted him , and reproved his accusers . really doctor , this is somewhat odd : can any good thing come out of nazareth ? is it possible , that notwithstanding of all your clamours , that you have at last drop'd out a commendation of their honourable procedure ? truly , doctor , this is not warily done , pray reconcile this with what you advanced before , that we had no injury done us in the former book , tho therein we were said to be enemies to all good morals ? but , doctor , i beg your pardon , perhaps you intend our civility to dr. canaries as a proof of it ; for truly he was accused for no good morals . well , but what did i say of dr. m — o ? truly that it 's well known he rid in the pope's guards , and the doctor denies it , and says it 's known to none but presbyterians , who can discover plots in the moon . doctor , i wish it were as sure that there are none in your prelatical church . but give me leave , doctor , this impudent hint of denying the late prelatical plots against the government , shews you have need of a better purgation from the charge that you rode in the pope's guards than you own : for really , if that were as true , as that there have been and are plots amongst the prelatists , it 's true enough . but to satisfy your doctorship that it 's none of my invention , i tell you truly that i can bring you twenty who heard it of you before ever your eloquence or my answer was publish'd ; and if our friends make use of stories now and then which want confirmation , it 's no more than what you accused your brethren of just now , then veniam damus petimusque vicissim . and indeed , doctor , to be serious with you , i wish that the falshoods which have been mutually charged on one another , may oblige both to be more tender of publishing reports upon trust ; but seeing you are the first aggressors , blame your self for the consequences ; and i think that your doctorship particularly ought to have been a little tenderer of justifying such self-contradictions as the scots presbyterian eloquence , seeing i understand that when you were your self parson in — you were your self accused of villany with a woman among the corn ; truly , or otherwise , is not mine to determine : but seeing you publish'd random reports against us , we cannot be blamed to answer with what we have heard concerning you ; and truly , doctor , i am so far from being guilty of forgery , with which you charge me so often , that were i to speak my last , i can freely declare , that i do not know one syllable of what i write to be false , tho i know a great deal of it to be true , yet i never avouch'd all those instances of the follies and vices of your clergy as undeniable truths , as you and your vapouring brethren did yours in the scots presbyterian eloquence . for i scarce think it possible that at such a distance , so many stories can be transmitted on such a subject , and in so great haste , without mistakes : and yet i think there is no such great odds betwixt riding in the pope's guards , and being a cadee in dumbarton's reglment which guarded popery , and contributed so much to enslave europe : so that it was but an auspicious omen of being a good country-man , much less a pious protestant preacher , to be a volunteer in that regiment ; not that i would detract from the honour of their gallant colonel , who tho he was so unhappy as to be a papist , yet did truly inherit the noble soul of his family . nor yet would i derogate from the valour of that regiment , but i think these nations are pretty well satisfied how little we are obliged to them either for our civil or religious liberty : and i make bold to say it , they are as little obliged to their cadee . the feeble defence which in the next place you make for gray , hendry , hannan , &c. deserves no thanks from them , nor answer from me ; and for your abominable charge of a prostituted conscience , lodg your accusation nearer home ; and tho you have prostituted yours to churches and princes who drive distinct interests , i never did so with mine . and to conclude with your pitiful reserve to prove me a liar , because in the title page it 's said , printed by tho. anderson near charing-cross , . it shews your cause was sinking , when you lay hold on the first thing comes to hand ; but to satisfy you further , i tell you 't is no lie , and charge you upon credit to prove it one , for affirmanti incumbit probatio . you have not scribled so much , but you must know that booksellers often put the date of the following year to books printed in michaelmas term , which was the only apparent falsity ; and for the rest it surpasses your skill to prove it a lie. instances on record of the notorious cruelty and injustice used in the time of the late prelatical administrations in the courts of iudicature against the presbyterians , in the persons of sir hugh and sir geo. campbel , and the la●rd of blackwood . as for the morality and vertue of the surviving grand patron of the faction , and their lately deceased invincible champion , sir george mackenzy , this following instance will set it in its true light. q — ry , tho douglas by sirname , yet envying the marquiss of douglas , the chief of the family , whom he hath a pique against , for refusing to take the cross-bar out of his arms , designed to revenge himself on his chief chamberlain , or steward , the laird of blackwood , a pious and worthy gentleman , by whose care the marquiss's estate is frugally managed , and that illustrious family chiefly enabled to maintain it self in what remains of its ancient splendor . q — ry , and sir george , not knowing which way to reach this gentleman , did on purpose procu●e an act to make converse with such as they were pleased to call rebels , or convers● with any that had converse with them , high treason . the marquiss having good part of his estate about douglas in the west , where a great many of his tenants were concerned in the insurrection at bothwell-bridg ; they thought that blackwood must unavoidably converse with some of them upon the marquiss's account , and so of necessity be catch'd ; hereupon they indicted him , and found it a hard matter however to prove any such thing upon him . but getting notice that there was one mr. wilson , an inhabitant of douglas , a man of considerable dealing with many of the noblemens chamberlains of the west , that had also dealt with blackwood ; and the said wilson was reputed a grand rebel , because one of those who had been forc'd to take arms by the tyranny of the then government . they set a great many of their implements at work to take him , which was no hard matter to effect , because he frequented most markets in that part of the country , and was often at edinburgh ; so having taken him , they brought him to sir george mackenzy , who threatned him terribly , and accused him with abundance of rebellious practices , which had rendred him obnoxious to the law , and liable to death ; and having , as he thought , allarm'd him sufficiently ; then he begun to ●latter him , that he should not only have a remission , but also a reward , if he would give evidence that he had conversed with blackwood , whom they had then in custody , and under process , which he altogether re●used . however , intercession being made to sir george on mr. wilson's account ; and some undertaking to perswade him to a compliance , he admitted him to bail , to appear such a certain day . q — ry having notice that sir george had let mr. wilson go , was so enraged at the disappointment of swallowing blackwood's estate , that being then in ● great power , he swore , that if sir g●orge did not get wilson again to hang blackwood , he should hang for him , because he himself had conversed with wilson , a rebel , and let him go . sir george being thus circumstantiated , sent in quest of mr. wilson before his day , but he could not be found . however , they proceed to trial , and , which was easy for them to effectuate , who were so dexterous at suborning of witnesses and packing juries , got blackwood condemned , which his advocates ( or counsel ) particularly sir george lockhart , were so angry at , that they offered publickly in court to prove sir george to be as guilty as he , viz. in conversing with mr. wilson , who not being able to deny , tho fain he would , he confessed it , and told them that he would go to his majesty and get a remission : whereupon all cry'd out shame upon him ! to prosecute a gentleman to death , for that whereof he was guilty himself . and blackwood's counsel insisted that he ought to have the benefit of a remission also . notwithstanding , q — ry and sir george hurried on toward execution , nor could they allow the gentleman time to prepare for eternity , but call'd for his accounts of the marquiss's estate , which the noblemen and others appointed to take , finding so just , and seeing the gentleman so grave and composed , they became intercessors for a remission , which was obtain'd , and the greed and malice of his enemies frustrated . however , we see by this instance the vertue , religion and morality of the grand pillars of our scots prelacy , which our pamphleteers do so much boast of . but this following instance will yet add a new varnish to their illustrious and refulgent vertues . the barbarous prelatical persecution , together with that unheard-of way of proceeding against blackwood , having alarm'd sir hugh and sir george campbel of cesnock , with other gentlemen who were presbyterians , or favourers of them , although they knew themselves innocent , yet thinking it not safe to stay in the kingdom , where sir george mackenzie could stretch the law , and make it reach the life and estate of whomsoever he would , they came for london , with a design to represent their grievances to k. charles the second : but that same hand which persecuted the presbyterians in scotland , falling upon the dissenters and moderate church-men in england ; those gentlemen happened to come hither when the earl of essex , my lord russel , &c. were committed on pretence of a plot ; and scots-men , because oppressed , being generally look'd upon as disatisfied , the said sir hugh and sir george campbel , were illegally taken up , without a warrant ; and having been divers times examined by the king and council , there could not the least ground of suspicion be found against them , saving what atterbury the messenger did falsly swear : and being made sensible of his perjury by the said gentlemen , he told them , that his oath could not harm them . which my lord melford and sir george mackenzie being aware of , they went to the duke of york . and my lord having a prospect of the gentlemens estates , they dealt with the duke to procure a warrant from the king to send them for scotland , where they would do their business . this was quickly granted ; and then sir george set about suborning of witnesses against them ; and the evidence was managed and instructed by sir w. wallace of craigy , my lord melford's brother-in-law ; hugh wallace of garits , chamberlain ( or steward ) to the said sir william ; and hugh wallace of ingilston . the evidence being prepared , sir hugh campbel was brought upon his trial , before the earl of perth then lord-justice general , ( or lord-chief-justice ) of scotland , who was very eager in the prosecution ; and having pick'd a jury for the purpose , they proceeded to call the evidence , viz. tho. ingram , tenant to hugh wallace of borland , cousin to sir william wallace the suborner ; daniel crawford , and one fergusson . the earl of perth having , according to form , administred the oath to the witnesses , which is always done with much solemnity and gravity in scotland , their consciences began to rebound ; and upon examination , they solemnly declared that they knew nothing against sir hugh campbel . which s●ruck sir geo. mackenzie and the court with confusion ; and all the spectator● shouted for joy , crying out , that it was the hand of god. wher●at sir george mackenzie being enraged , bellow'd out , that he never heard of such a protestant roar , but at the trial of the rebel shaftsbury . however , the jury being shut up , return'd in a little time , and brought the prisoner in , not guilty . his council pleaded , that according to law he might be discharged at the bar : which my lord-chief-justice and sir george mackenzie refused , the latter being the king's advocate , or attorney-general ; and alledging , that he should find both sir hugh the father , and sir george the son , guilty of high-treason in england . whereupon sir hugh was remanded to prison , and an indictment exhibited against both father and son , to appear before the parliament ; wherein the duke of queensbury was to be commissioner , who was as zealous for pursuing the prisoners as any . the next thing which the prosecutors took in hand , was , to bring down some of the english evidence , who pretended to discover the plot at london ; and accordingly they were sent down in one of the king's yachts . and by the artifice of the prosecutors brought into the company of the prisoners , who neither knew them nor their design . the evidence being examined before the secret council , and not being able to say any thing against the two gentlemen , they were sent for london again in the yacht . after this the duke of queensbury , earl of perth , sir george mackenzie , and others of the faction , tampered with the prisoners own counsel , to advise them to cast themselves upon the king's mercy , using for argument , that the parliament would condemn them , though innocent ; and that they knew there was no appeal from their sentence : and therefore if they would cast themselves on the king's mercy , they would be sure to procure a remission , and a good part of their estate . but sir george campbel absolutely refused to cast himself on the mercy of either king or parliament , because he knew it was sought for only to be an evidence of a plot , whereof they were altogether innocent . after which they separated sir george from his father , and shut him up without pen , ink , or paper ; and so kept him in close prison for ten days : but finding they could not prevail , they dealt with his father to perswade him ; and so returned him again to his father's room ; where being continually dealt with , by persons of quality , who were loth to see the family ruin'd , and did urge , that he would certainly bring his father , and himself both , to the block ; he answered , that he was willing to sacrifice his own life , so his father might be preserv'd . and finding that that could not be done , without casting himself on the king's mercy , he was prevail'd with to do it . and though their lives were saved , yet most , if not all their estates were ●eised . i cannot omit one particular more , viz. that the said sir g. ma●kenzie having a mind to ing●atiate himself with the said gentleman since the revolution , he did seriously tell him , that he swore the evidence three times ( on their knees ) in his chamber , that they should swear what they were taught against his father ; and hop'd god would forgive him . now i appeal to the reader , whether ever a piece of blacker injustice was transacted , for the kind , on this side hell ; and whether our prelatical adversaries have reason to boast of those mens vertue , worth , and piety , who were principally concerned ? and whether any credit can be deservedly given to sir george mackenzie's relation of matters of fact , from which he deduces arguments to justify the severity of the late reigns against us , wherein he himself was the prosecutor , and so deeply engaged , as appears by his own confession . now , i say , whether his defence of charles the second's government , writ since the acknowledgment aforesaid ; or the parliament of scotland , who in their claim of right complain of those things which he defends , ought to be best believ'd , let those who are unbyass'd judg . and seeing those two instances of his notorious injustice are matters of record , let the reader bear witness if i have not fairly disarm'd the scots prelatical party of their best weapon ; seeing to all which was told them of their barbarity to the presbyterians , they constantly oppos'd sir george mackenzies defence , as a buckler that could not be pierced . i have but one word more , and then i have done : i would have any moderate church-of - england-man , answer from his conscience , whether he thinks those of his communion were faithful to his majesty , who constantly sollicited him , till he was prevailed with , to imploy some of those principally concern'd in the black acts of injustice above-mention'd , in the chief places of the government in scotland ; being moreover of the number of those evil counsellors whom he declared against at his first coming over . and seeing his majesty , who has been but a little while among us , and often called abroad , must needs in a great measure be a stranger to men and things : may the great god of heaven preserve his person and government , from such dangerous enemies as thus impose upon him , out of a pretended zeal for the church of england ; and in the mean time they have no reason to be offended at us and our parliament , if we witness as much true zeal for the church of scotland . proofs of the moderation of the scots presbyterians towards the episcopal party , from the acts of the general assembly held in the year . that the world may be satisfied of the moderation of the presbyterians , and how little reason the doctor has to charge the cameronian principles upon them in general , i thought sit to exhibit in the words of the general assembly , held in an. , what they express concerning the large paper given into them by mr. line●ing , mr. shields , and mr. boyd , called cameronian preachers ; and the substance of their acts any way relating to the episcopal clergy . as to the first they enacted , that it contained several peremptory and gross mistakes , unseasonable and impracticable proposals , uncharitable and injurious reflections , tending rather to kindle contentions , than compose divisions ; and therefore the said paper was denied reading . and yet what is so heavily charged in that paper , is far short of those principles which the disingenuous doctor will needs fasten upon the presbyterians in cumul● . and as to the episcopal clergy , read what ●ollows . by their act of oct. . they recommend to the presbytery , to take notice of all ministers within their bounds , the late conformist incumbents or others , who shall not observe fasts and thanksgivings , indicted by the church , or shall be guilty of any other irregular carriage , &c. so that they are no severer upon the episcopal clergy , than their own , for all the clamours of the malicious faction . ●●●hat of they enact , that all such who shall be received into communion with them in church-government , be obliged to subscribe the confession of faith , ratified in the second session of the parliament . there it 's plain that they arrogate no more power than what is given them by law ; and it 's obvious , that by this act , they neither exclude the prelatists ab officio , nor beneficio : so that the church-of - england-men have no reason to complain , that their brethren are severely treated , for they have made no such steps towards a comprehension with the english dissenters , though his majesty desired it . and yet what a racket do they keep , because the scots episcopal clergy are only denied a share in the government of the church , which they designedly seek that they may undermine it , and are not ashamed to own it . in their letter to his majesty , novemb. . . at the close of that assembly , they acquaint him with the instructions which they had given to those appointed for vi●itation , concerning the conformists , viz. that none of them shall be removed from their places , but such as are either insufficient , scandalous , erroneous , or supinely negligent ; and that those of them be admitted to ministerial communion , who upon due trial shall be found orthodox , able , godly , peaceable and loyal ; and that such who shall be found to have received wrong in any inferior judicatory of the church , should be duly redressed . yet what clamour , what lies , what obloquy and reproach have the poor presbyterians of scotland been loaded with , in blasphemous and virulent pamphlets , publish'd in london by hindmarsh , the late king's bookseller , and promoted and disseminated by that ungovernable faction . and what a clutter did the high-●lown courtiers keep about the scots general-assembly ; how industrious to misrepresent them to the king ; and how restless , till they had them dissolved , contrary to the laws , and at such a time as we were threatned with a rebellion at home , and an invasion from abroad ; that so his majesty having disobliged his only friends in scotland , might be totally deprived of any assistance from thence : but , blessed be god , who disappointed their designs : and i hope , that moderate and truly religious church-of - england-men , will henceforth be more cautious in listening to the calumnies of our episcopal clergy , when they consider the moderation of the above-mentioned acts of the presbyterian general-assembly ; which they have no reason to think of such dangerous consequence as our pamphleteers would have them believe ; and as d — m — ro , in his papers lately seized by authority , would have further insinuated . and that they may have yet a further proof of their moderation , i would pray them to read the seventh instruction given by the said assembly , to the commissioners appointed for visitation , viz. that they be very cautious of receiving informations against the late conformists , and that they proceed in the matter of censure very deliberately , so as none may have just cause to complain of their rigidity ; yet so as to omit no means of information , and that they shall not proceed to censure , but upon sufficient probation . and that the world may be farther satisfied in their impartiality , in the fourth instruction they declared that the power of the visiters shall reach presbyterians as well as others : and in the second instruction , they gave them power to stop the precipitant or unwarrantable procedure of presbyteries in processes . if any proceedings can be more mild or regular , let the world judg : so that whether dr. m — ● and his fellow libellers , who impudently assert , that there is nothing like order , moderation , or justice among the presbyterians , be liars or not , let these acts determine . and if there were no other thing to stop the mouths of all cavillars , the assembly's declaration , that they would depose no incumbents simply for their iudgment concerning church-government , nor yet urge reordination upon them , were sufficient ; and if there be any ingenuity in the church-of - england-men , it may for ever silence them as to their complaints against our administration , seeing those of their communion have been , and continue still to be so much guilty of a contrary practice towards dissenters . and further , this assembly , whom they branded as void of all moderation or humanity , made an act in favour of mr. couper , curat of humby , and recommended mr. cameron , one of the late conformists , to the privy-council for charity , which is more than ever was done by any episcopal assembly in favour of presbyterian ministers . having proved the falshood of the episcopal calumnies against our church as void of moderation , it remains that i do the same as to the state ; and tho it be already sufficiently done in my first answer , it will not be amiss to insist on it in this : and because contraria juxta se posita magis ●lucescunt , i shall exhibit a short epitome of their acts of parliament against us in the two last reigns , and of ours against them in this , that the world may see on whose side justice and moderation lies . acts of parliament by charles the second , and james the seventh , against the presbyterian government , and prebyterians in scotland . parl. . session . car. ii. they enacted the oath of allegiance , asserting the king to be the only supream governour over all persons , and in all causes ; and obliging the takers to the utmost of their power to defend , assist and maintain his majesty's said jurisdiction against all persons whatsoever , and that they should never decline his power and jurisdiction . parl. . sess. . act , , , , . an acknowledgment of the king 's vast and unlimited-prerogative was enjoin'd to be subscribed by all in publick trust over and above the oath of allegiance . octob. . the council , not parliament , turn'd out ministers without citation or hearing . parl. . sess. . act . sess. . act . they enacted , that the national covenant , and solemn league and covenant , should have no obligation ; and ordered them to be burnt by the hand of the hangman . sess. . act . they restored patronages . sess. . act . enacted , that none be masters in any university , except they take the oath of allegiance , and own prelacy ; and none should be school-master , tutor , or pedagogue to children without a prelate's licence . sess. . act . and sess. . act . enacted , that all in publick trust or office renounce and abjure the covenant on pain of losing their places , and privilege of trading . sess. . act . enacted , that all petitions , writing , printing , remonstrating , praying or preaching , shewing any dislike of the king 's absolute prerogative , and supremacy in causes ecclesiastick , or episcopacy , be punished as seditious : and that no meetings be kept in private houses . sess. . act . enacted , that all non-conformed ministers that presume to exercise their ministry , shall be punish'd as seditious persons . and that all persons in acknowledgment of his majesty's government ecclesiastical attend the sermons of the curats : noblemen and gentlemen refusing , to lose a fourth of their rents ; burgesses their freedom , and a fourth part of their movables ; and yeomen the fourth of their movables , and others ● . a time , leaving the council at liberty to in●●ict further punishments , that if there were three above the family at preaching or prayer , it should be esteemed a conventicle ; and commanding lords of mannors , masters of families , and magistrates of buroughs to cause all under their charge to come to church . and for putting these laws in execution , a high-commission-court was erected by the king , contrary to act . parl. . iac. . with power to examine upon oath de super inquirendis . parl. . act . lauder da●e commissioner , enacted , that by virtue of the supremacy , the ordering of the government of the church doth proper●y ●elong to his majesty and successors , as an inherent right to the crown ; and that he may enact and emit such constitutions , acts and orders concerning church-administrations , persons , meetings and matters , as he in his royal wisdom shall think fit ; which acts , &c. are to be obeyed by all subjects , any law , act or custom to the contrary notwithstanding . sess. . parl. . enacted , that all who should be required do depone upon oath their knowledg of all meetings , or persons at them , on pain of fining , imprisonment , banishment or transportation . act . enacted , that all outed ministers found preaching or praying in any house but their own family , be imprisoned till they ●ind bond for marks , not to do the like again . every hearer , toties quoties , ● . if a tenant , and ● . if a sub-tenant . and that all who preach in the field , or in a house , if any of the people are without doors , shall be punished with death ; and those who can seize and secure any such minister dead or alive , shall have marks reward . the magistrates of burghs to be sin'd at the council's pleasure for any conventicles held in their burghs , and they to be reimburs'd from the landlord of the house : and men to be ●in'd if their wives and children went to meetings . act . imposed fines from ● . to l. sterling a time , on such as had their children baptized at such meetings ; and servants to be ●ined in half their wages . act . sess. . the same fines were imposed upon them who should keep their children un-baptized for thirty days . and by act . that same session , they enacted 〈◊〉 fines on ●uch as absented from church for three days together . act . sess. . they declared all ordination since . which had not been by bishops , to be invalid . in , a convention of states held by lauderdale , laid on a tax to levy forces for suppressing field-meetings , which was afterwards continued by the parliaments held by the dukes of york and queensberry . in , the d. of york being commissioner , without taking the oaths appointed by law , and against acts which rendred papists incapable , they doubled the fines for field-conventicles ; and ordered gentlemen to put away their tenants , and masters of families their servants , or sub-tenants , without warning , if they went to meetings . act . they enacted , that all jurisdiction doth so reside in his majesty , that he may by himself or commissioners take cognizance of , and decide any cases or causes which he pleased . act , and . they imposed on all a self-contradictory test , which obliged them to stand by the confession of faith recorded in parl. . iac. . which disown'd the supremacy , and own'd the lawfulnes● of defensive arms , tho the contrary to both were sworn in the test without so much as a non obstante . parl. . iac. . d. of queensberry commissioner , act . allowing prisoners indicted for high-treason to be summon'd to make their defence in hours time . act . that such as being cited for witnesses in cases of treason or conventicles , and refused to depone , should be liable to be puni●hed as guilty of the ●ame crimes . act . that giving or taking the national , or solemn league and covenant , or owning them obligatory , should be high-treason . act . making the concealment of any supply given to forfeited persons , tho the nearest relations , treason . act . that all who preach at house or field-conventicles , or such as hear at field-conventicles , should be punished by death and confiscation . act . re-injoining , and further extending the imposition of the test. act . making the refusing the oath of abjuration , high-treason . act . ordering all lords of mannors , &c. to insert a clause in all leases to their tenants , obliging them and their families to conformity under exorbitant penalties . act . ordering the cameronians to be pursued , and those who neglected it to be reputed equally guilty . acts of parliament by king william and queen mary against episcopacy in scotland . parl. . w. m. they enacted the oath of allegiance thus . i , a. b. do sincerely promise and swear , that i will be faithful , and bear true allegiance to their majesties k. william and q. mary . iuly , . act against prelacy , as a great and insupportable grievance to the nation . sess. . act . for restoring presbyterian ministers , ordering them to have immediate access to their own churches , if vacant , and to have the whole year's stipend ; but if there be an incumbent in their churches , he shall have right to the half year's stipend . act . ratifying the confession of faith and presbyterian government , as most agreeable to the word of god , and most conducive to the advancement of piety and true godliness , and establishing the peace of the realm , being received by the general consent of the nation to be the only government in the act iac. . parl. . an. . setling the government of the church on presbyterian ministers outed since ian. . and such as they have received or shall receive . taking notice that many of the epis●opal ministers had deserted their flocks , and others were depriv'd for not reading the proclamation , and not praying for the king and queen . i●id . they authorize the presbyterian ministers to appoint visitors , and purge out scandalous and in sufficient ministers , and order those who are contumacious , and proven guilty , to be suspended and deprived . act . impowering the council to tender the oath of allegiance to suspected persons , or to secure them who shall be informed against on probable grounds , and to ●ine such as refuse in a fifth of their estate , and not to exceed one or two year's rent of them who are landed-men . act . about visiting universities , appointing professors in the faculties to take the oath of allegiance , and submit to the government of the church . act . against such ministers as being deprived for not praying for their majesties , do preach and pray elsewhere , and diffuse the poison of their disaffection , forbidding them to exercise any part of their ministerial function on any pretence whatsoever , until they swear allegiance , engage to pray for king william and queen mary , and disown king iames ; or to be proceeded against as disaffected . act . concerning patronages : the freeholders and elders of the parish , being protestants , are to have the 〈◊〉 of the minister : if the parish disapprove him , their reasons are to be judged by the presbytery ; and if the freeholders and elders do not apply to the presbytery for calling and choosing a minister in six months , the full power to be in the presbytery , tanquam jure devoluto . and the same act orders a compensation to the patrons for their right of presentation . act . for securing their majesties government , obliging all persons who in law are obliged to swear , to own their majesties as king and queen de jure , as well as de facto , and defend their title against king iames , &c. the refusers to be reputed disaffected , deprived of their offices , and be obliged to give security for their good-behaviour , as the government shall think fit , providing it extend no further than bond , caution , or personal imprisonment , securing of horse , arms , or putting garisons in their houses . there is also an act , but what number or session i cannot tell , ( being where i cannot get a sight of the acts ) abolishing the king's supremacy in ecclesiastical affairs ; for which we are mightily reproached by our enemies , who do not consider what has been writ unanswerably by mr. gillespy in his aaron's rod blossoming , and other books , against it . i confess my self but a mee● laick , and not skill'd in controversies , having never made them my study , any farther than to satisfy my self , that i did not give blind obedience . but the scripture telling us , that christ is head of his church , and that other foundations can no man lay , than what is already laid on the prophets and apostles : and common reason must needs inform me , that for any man , or party of men , to take upon them any other than a declarative power in church-matters , and that according to the word of god , must needs be an invading of christ's prerogative . and seeing he himself declar'd , that his kingdom is not of this world , that it should be govern'd by worldly monarchs , is humano capiti cervicem jungere equinam . and i cannot but wonder , that the church of england ●s late experience should not convince them of the unreasonableness of this doctrine : for i believe they were sensible under the late king , that a popish head was altogether inconsistent with the safety of a protestant church . and i am confident the christians in turky never dream'd that the grand signior was the head of the christian church : and this being a demonstration that it cannot belong to the chief magistrate , as such , he can lay claim to it no other way . especially , if we consider that the church , as in acts . did meet and declare the mind of god in church-matters , without either the call or consent of the heathen 〈…〉 and we have never yet had any divine revelation to recal it . then as for abolishing patronages , which occasions a further clamour : it 's plain that the parliament have made a very rational act on that head ; and it 's but equal that every one who has a soul , and evidences any real concern about it , should have a vote in choosing his minister , and not wholly rely on the choice of a patron , who perhaps is so wicked , that he takes no care of his own , and is very unfit to choose a minister for the souls of a whole parish . and as for the other acts , they are so plain , that any who will but take care to compare them with those of the late reigns , if they be not blinded , as our doctor was , with the indecencies of passion , we dare refer to them which are the most moderate ; or , whether the scots prelatists be not guilty of an audacious lie , in asserting , that they are more severely treated than ever we were ? and i would pray the reader to take this along with him ; that their laws , tho barbarous to a prodigy in themselves , were yet more barbarously put in execution beyond their extent : and that our laws , tho moderate in themselves , are yet more moderately put in execution . yea , and besides those acts of parliament , their council took upon them a parliamentary power , and made acts more bloody than those of their parliaments , enabling souldiers to examine any man they met , and to kill him without any further trial , if he did not give them satisfying answers to their questions ; of which any that pleases may be fully satisfied in my first answer . i had almost omitted taking notice of one remarkable thing which past in the convention of states after the revolution . they declared themselves a free and lawful meeting , whatever might be contain'd in the letter from iames the viith to dissolve them , or impede their procedure ; in which archbishop paterson and six other bishops , and the viscount of dundee concurr'd . now if this was not a manifest disowning of k. iames's authority , let any man judg ; and yet these men did afterwards exclaim against the convention and parliament as unlawfully called , because wanting k. iames's authority , and opposed k. william's coming to the crown . so that it 's evident , our scots episcopalians are men of the same kidney with those jacobite bishops in england , who join'd in sending for the prince of orange , and yet afterwards turn'd his enemies out of a pretended loyalty to k. iames. the faction have lately drawn up and dispersed amongst their friends a sort of manifesto from those of the episcopal perswasion in the north of scotland , full of invectives against the government , which , together with other monuments of their rebellious temper , &c. against their present majesties , may perhaps in a little 〈◊〉 see the light. finis . notes, typically marginal, from the original text notes for div a -e a k. james's proclamation . b act of supremacy . c act for f●riot confor●i●y . d by frequent making them garisons . e extorting your thoughts by torture , and then hanging you for them . the churches victory in a message from heaven to the saints on early / by a fat, pious and learned divine, immediately before his death, to incourage all those who are now in armes for the defence of christ and his gospell. fat, pious and learned divine. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the churches victory in a message from heaven to the saints on early / by a fat, pious and learned divine, immediately before his death, to incourage all those who are now in armes for the defence of christ and his gospell. fat, pious and learned divine. broadside. imprinted at london for mi. f., [london] : [between - ] "mi. f." is miles flesher--nuc pre- imprints. reproduction of original in the harvard university library. eng presbyterianism. great britain -- history -- civil war, - . a r (wing c a). civilwar no the churches victory in a message from heaven to the saints on early / by a fat, pious and learned divine, immediately before his death, to fat, pious and learned divine c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the churches victory . in a message from heaven , to the saints on earth , by a ●at pious and learned divine , immediatly before his death . to incourage all those who are now in armes for the defence of christ and his gospell . this is the day of iacobs trouble , and sions sorrow , and you doe well that see it , and take it , to heart , for he is a de●d member takes not notice of the ill , these sad times may produce , therefore first take heed your selves bee not a part of the misery of the times , that they bee not the worse for you . and then make this the day of jacobs trust also , for god is never neerer to his church , then when the greatest troubles are neere to them : when in earth men are concluding an utter overthrow ( as now ) god in heaven is concluding a glorious deliverance : christ now stands upon mount sion , and there is a councell in heaven will dash in pieces all the counsells on earth , and which is more , god will worke the raising of his church , by that very meanes by which the enemies seeke to ruine it : god gave to great a price for the church to suffer it long to remaine in the hands of cruell men . and for the flourish the enemies now make , it is but for a measured time , their day is comming , and their armes and armies shall both be broken , and shall not onely vex , but torment themselves , to see their projects disappointed , and the mould of all their devises turned upon their owne heads . the depths of misery , are never below the depths of mercy , god often for this very end , strips the church of all helps below , that it may relie onely upon him for help from above ; and that it may appeare the church is governed by an higher power , then that whereby it is opposed . and then is the time when the church may expect her greatest deliverance , when there is a great faith in the great god ; then the captivitie of the church shall returne as rivers in the south , and she shall become a cup of trembling in the hands of her enemies , for the prayers of the church cry , the blood of the saints cry , and the violence of the enemie themselves cry , for deliverance and vengeance . and then an armie of prayers will suddenly turne the streame ; a few moseses in the mount will doe more then many souldiers in the valley . it is your selves keepe antichrist and his faction alive to plague the unthankefull world , his strength is not from his owne cause , but from your want of zeale and confidence in god : you hinder your halalujahs by private brabbles , selfe-seekings ; coldnesse , and formallitie : if god had once his ends , in the humiliation of the church for sinnes past , with resolution of reformation for time to come , this present age might expect to see the salvation of god , which the generations at hand shall be witnesse of . it will therefore prove the wisest resolution to fall and rise with the church of christ , for the enemies themselves shall see and say , god hath done great things for them ; kings shall lay their crownes at christs feet , and bring all their glory to his church . i will have mercy upon the house of iudah , i will save them by the lord their god ; and will not save them by bow , nor by sword , nor by battell , by horses or by horsemen , hosea . . when the enemie shall come in like a flood , the spirit of the lord shall lift up a standard against him , esa . . imprinted at london for mi. f. tvvo hyms, or spirituall songs; sung in mr. goodwins congregation on friday last being the . of octob. . which was a day set apart by authority of parliament for a solemn thanksgiving unto god by this nation, for that most wonderfull and happy successe of the english army under the conduct of his excellency the lord general cromwel over the scottish forces at worcester. also a letter for satisfaction of some presbyterian ministers, and others, who hold it unlawfull to give thanks for the shedding of blood. goodwin, john, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) tvvo hyms, or spirituall songs; sung in mr. goodwins congregation on friday last being the . of octob. . which was a day set apart by authority of parliament for a solemn thanksgiving unto god by this nation, for that most wonderfull and happy successe of the english army under the conduct of his excellency the lord general cromwel over the scottish forces at worcester. also a letter for satisfaction of some presbyterian ministers, and others, who hold it unlawfull to give thanks for the shedding of blood. goodwin, john, ?- . [ ], p. printed by f:n: in aldersgatestreet, london : . anonymous. by john goodwin. annotation on thomason copy: "octob. th". reproduction of the original in the british library. eng presbyterianism -- controversial literature -- early works to . hymns, english -- early works to . great britain -- history -- commonwealth and protectorate, - -- early works to . a r (thomason e _ ). civilwar no tvvo hyms,: or spirituall songs; sung in mr. goodwins congregation on friday last being the . of octob. . which was a day set apart b goodwin, john b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion tvvo hyms , or spiritvall songs ; sung in mr. goodwins congregation on friday last being the . of octob. . which was a day set apart by authority of parliament for a solemn thanksgiving unto god by this nation , for that most wonderfull and happy successe of the english army under the conduct of his excellency the lord general cromwel over the scottish forces at worcester . also a letter for satisfaction of some presbyterian ministers , and others , who hold it unlawfull to give thanks for the shedding of blood . psal. . . sion heard , and was glad ; because of thy righteous judgements , o lord . revel. . . and they sung as it were a new song before the throne , &c. london : printed by f : n : in aldersgatestreet . . to those presbyterian ministers and others , who are unsatisfied with the lawfulness of giving thanks to god for the shedding of blood . the objection of a friend at our late meeting was , that he was unsatisfied in his judgment , that it is lawfull to rejoyce at the sheding of blood , though it were granted to be in the distruction of an enemy . to which i answer ; that considering of it simply of it self , it is a sad thing , and a matter rather of sorrow then rejoycing , to see so noble a creature as man , to loose his life in such a manner , but as it is to be considered in the relative , and by the effects and drift of the enemy , which sought for our lives , liberty , and freedome , even in the ordinances of god ; i say if men become thus stubborn and wilfull , their destruction becomes a matter of joy and delight . then shall the righteous rejoyce and be glad . syon heard and was glad and the daughters of judah rejoyced , because of thy judgments o lord . psal. . . he casteth the wicked to the ground , sing unto the lord with thanksgiving . these places shew the behaviour of the righteous , when god ariseth and putteth forth his strength for the destruction of his enemies , they exceedingly rejoyce : psal. , , and they expresse that joy before the lord verse . from which places it is evident , that the church and people of god when they have victorie , are enjoyned to rejoyce , from whence i conclude , that solemn dayes of tanksgiving for victories obtained , are not only lawfull , but enjoyned as a duty , and when the people of god , do come before god to perform this duty , they ought exceedingly to rejoyce , ps. . . the righteous shall rejoyce when he seeth the vengeance , he shall wash his feet in the blood of the wicked , what vengeance this is you may see in the former verse where the wicked are destroyed like thorns under a pet. gen. . . melchisedick blesseth god for the victory and successe given unto abraham . and when the lord drowned pharoh and all his hoast : moses and meriam rejoyced and sung praises unto god , judges . so when david was compassed about with many enemies , and the lord had scattered them , the voice of joy and gladnes was in every godly heart , and certainly there is great reason why it should be so , for god is much glorified in this work of power , we see when pharohs chariot wheels flew off , then he acknowledged that god fought for israel , exod. . and the like in psal. . . &c now are the enemies of god by this means , brought to glorifie god , and shall not his own people in whom he puts forth his power , give evidence of thank fulnesse unto him . psal. he that offereth praise and thanks , glorifieth god . again , this joy and gladnes comes from the benefits that come to gods people , when their enemies are destroyed . first their subduing of the enemy gives them the more freedom and liberty in the service of god , as when saul was dead , then david could frequent the sanctuary . secondly , it gives evidence of gods favour , to be renewed and confirmed to his people , and therefore they cannot but reign psal. . . by this i know thou favourest me , because mine enemy doth not triumph over me . thus far have i thought good , briefly to communicate these meditations unto you , which if you please to ponder and consider seriously of , i hope not only your self , but others of the presbyterian brethren will be so far from censuring us , that they will joyn with us in this heavenly duty , from whence doth arise an over flow or breaking forth of the spirit into songs of joy and gladness . mr. jo : goodwins song or hym. this is the day the lord hath made , on purpose to rejoyce . to raise his praises to the heaven , spare neither heart nor voice . the heavens on high have bowed down , the earth with joy doth ring : for what he hath prepar'd and done , on earth he makes us sing . prepare and sanctifie your selves , you priests of god most high . in likeness of a man of war , your god to you's come nigh . in heaven a glorious victory , for you prepar'd he ha's : and what he hath prepar'd in heaven , on earth for us he do's . you have seen , you have seen ; his vision high , the glory of your god : make hearts and bodies clean and pure , sacred for his abode . your enemies rage and crueltie between them they had still : no wonder god in flesh , they fell opposers of his will . your enemies were not , afterward , why god himself had hid . though at their cost they lately had , his presence with you try'd : but fell into his ambushment , and tumbled on his sword . and by the sound of dreadfull fall , proclaim'd truth in his word . and taught the world this victory , in anguish of their blood : that god to wicked men did pay the judgements in his word . the lord that mountains he had toucht , and made them smoke before : this smoke it healed not their pride , they swell'd still more and more . and scottish ground for their proud look they thought too mean and base : and would no longer there be born , their land of such disgrace . up from their native soil they rise , with lofty pace they move to englands honoured ground , on which they pitcht their hopes and love . as commodation fit to bear their glory and their weight : this land they judg'd of measure just , but god a fire prepar'd : in place neer worcester town it was , at englands feet they lay . to melt these mountains that would not by smoking , but by fire consume and melt , this is the way of gods provoked ire . glory this day to our land is come , in glory swell not here : the first born sons of godly shape to the world we shall appear . for when god comes to visit men in such a shining path , he n'ere departs till sin doth say , d●part with high disgrace . and sin when god hath once then shew'd his lovely face to men , it s no great matter to disdain , and fear the same agen . o let this great salvation 〈…〉 which greets us now from heaven be kept a sacred record , and on our hearts be graven . and let it be our councellor , to instruct us what to render : that god who it to us hath given out of his bowels tender . the heavens in travail lately were of englands joy and peace : they are deliver'd , and brought forth a crop of pleasant fare . the heavens do pipe , come let us dance , they call to joy and gladness : la ts answer in the voice of man , saved by god from sadness . and after this days sacred joy , where is no place for sorrow : abstain from sin , then this day joy shall be your joy too morrow . yea then they shall nere take away the voice of joy from our land , our joyes without or clips or clouds , like sun and morn shall stand . mr. 〈◊〉 song or hym. awake , awake , let 's all arise , with loud voice let us sing . to god our lord and saviour , a song of thanksgiving . o all ye saints behold and see the beauty of your god : who hath prepar'd another glass , besides that of his word . for you to see his glory in , who are so much in 's heart ; he loves to shew his glorious face , though we have no desert . look full his sons of glory then , be strook with admiration : to see the wonderous works of god , the god of your salvation . neer twenty thousand men of arms , of late crept in this nation . whose face was principally set , against gods habitation . princes and great men more then one , in this works had their hands . the liberty of english saints , to put in iron bands . they said within themselves , all 's well , how rich is our design . to kill and slay , spoil and destroy , the company of english men . so stout and big the sons of pride , whose hearts were full of lust , the great and mighty god hath sent , what they for us did trust . he crusht their rage and cruelty , the proud which did advance ; the wicked he hath now brought low , and troden down their place . amongst princes and nobles all , the lord contended sore . this is the fruit of cruelty , the saints they have the more . o all ye enemies abroad , why should you vainly think : of thorns to gather grapes , and make your sweet and pleasant drink . t is righteousnesse and peace doth kiss , and truth them both imbrace . if ever you would taste such fruit , let righteousness take place . and yea o sons and saints of god , what say you to this sight , shall not the goodnes of your god , be greatly your delight ? and now o saints , what creatures then , can carry you away . who have been blest with such a sight , to make you go astray . let all agree with us this day , let this be our thanksgiving : to give our selves and ours to god , and bring in all men living . another hym of mr. john goodwins . the mighty god hath once again appear'd from heaven high , his people to deliver from the house of slavery . the iron yoke he lately broke which men prepared had , to put upon the necks of saints to make their hearts full sad . the northern waves lift up their voice , and roar'd so terribly , that english land thereat 'gan quake , and tremble fearfully . of men , and horses fierce and stout their armies were prepared , gebal and ammon , amalek , and tyre were insnared , to joyn in sinfull league against the lord , the lord of might , and his despised ones , because they weak appear'd in fight . come , let us tread them down ( said they ) like clay and mire in street : wee 'l give them laws , and lords , and kings , and all as we think meet . our sword shall teach them what to know of god , what to believe : to worship god as they think meet , no longer will we give . their lives upon their knees they shall of us begg and intreat : the dust o' th earth we will compell them to lick at our feet . these swelling words the heavens above disdeigned long to bear : the starrs made ready for to fight , each one out of his sphere . and god , the holy one of those , who thus despised were , to stop the way 'gainst such rebukes , brought forth both shield and spear . his enemies heart he takes away , and gives unto his friends to them the wings of fear , for flight ; to these , a sword he sends , to execute his judgment just on them that sought their woe , to teach them violence to hate , and righteous things to do , the lord , and his , together thus triumphed gloriously , thousands by death , yet thousands more fell by captivity . this mighty work recall's to mind the dayes of ancient date , when god on high the swelling power of egypt did abate . and when the staffe of midian was by him broke in sunder , wherewith he smote the innocent , and sought to bring them under . this is a day the lord hath made , a day of grace and wonder , where in our prayers from the heave's he answer'd hath in thunder . out of the hands and bands of those , who sought to make us thrall , he hath deliver'd us by an hand far higher then they all . he that hath thus deliver'd us , shall be our god forever ; him will we love , him will we serve , forsake us be will never . finis . help in time of need from the god of help to the people of the (so called) church of scotland, especially the once more zealous and professing, who have so shamefully degenerated and declined from that which their fathers the primitive protestants attained unto ... / writ by george keith, prisoner for the truth in aberdeen in the latter end of the year . keith, george, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) help in time of need from the god of help to the people of the (so called) church of scotland, especially the once more zealous and professing, who have so shamefully degenerated and declined from that which their fathers the primitive protestants attained unto ... / writ by george keith, prisoner for the truth in aberdeen in the latter end of the year . keith, george, ?- . jaffray, alexander, - . [ ], [i.e. ], [ ] p. s.n., [aberdeen printed : ] preface signed: alex. jaffray. t.p. cropped, imprint lacking. imprint information supplied from wing. errata: p. [ ] at end. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -- controversial literature. society of friends -- apologetic works. presbyterianism -- controversial literature. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion help in time of need , from the god of help . to the people of the ( so called ) church of scotland , especially the once more zealous and professing , who have so shamefully degenerated and declined from that which their fathers the primitive protestants attained unto ; yea , and from what they have but of late themselves , so zealously asserted and maintained to be the cause and work of god , which now they have generally shrunk from , the most part actively complying and concuring to the building up again and healing of old babylon , that , even by themselves so called , and runing into the excess of ryot with the prophane world , ( like the dog returning to the vomit , and the sow to the puddle , after the being once washed ) others being lying by , and cowardly bowing under , and giving up themselves to a detestable neutralitie , which they in express termes vowed against to the most high god , not daring to bear a testimony by their sufferings ( plentiful occasion being given ) for that , they , when having power made others suffer , who would not concur with them ; and all of them ( almost ) joyning together , as a common enemy against the work and glorious appearance of god , brought and more abundantly bringing forth , among his people called in derision quakers , by the ismaels of this generation , who mock at , and persecute the true heirs of the promise , as ever it hath so been from the foundation of the world. being certain particulars very weighty , and of great concernment for them to consider seriously , for their souls good , directed unto them , by a true lover of their welfare and prosperity both temporal and eternal , a mourner over them in this time of their great calamity and distress , who hath oft poured forth his soul before god on their behalf , that they might be saved , one of their brethren according to the flesh , and a true protestant & friend to the good old cause against babylon in whatsoever appearance . writ by george keith prisoner for the truth in aberdein in the latter end of the year . isa. , , . . there is none to guide her among all the sons whom she hath brought f●rth , neith●r is there any that taketh her by the hand of all the sons that she hath brought up , &c. ezek. . wilt thou judge them , son of man , wilt thou judge them , &c. see the whole c●●p●e th●●ughout . jer . . go yee ●p upon her walls and destroy , but make not a full end , take awa● her battlements , for they are not t●e lords , &c. jer. . were they shamed when they had committed abomination ? &c. revel . . , , hallelujah , for the lord god omnipotent re●gneth , &c the contents or heads of the particulars are as followerh . . a lamentation over , and an expostulation with the people of scotland for their so gainstanding and opposing the appearance of god among the lords people called in derision quakers ; and for their foul defection and apostacy from what the primitive protestants and reformers were , ( whose successors they boast themselves to be ) yea and from what they have been but of late dayes themselves . . a demostration of the apostacy and defection of the ( so called ) church of scotland , from what their fathers , the primitive protestants , and reformers were in principles , to the number of . or . and in many practises also , wherein their apostacy also and defection from what they have been themselves , but in late dayes in several particulars is hinted at , and there vile relapse into popery ( out of which they were never cleanly extricate ) is discovered , and their treachery laid open in the matter of their covenant which they cryed up as the glory of their nation , and the concernment and interest of iesus christ , which now they have trampled under feet as the myre in the street , and think shame of it as if it had been a whores brate . . true and righteous judgment from the god of judgment seperating the precious from the vile , concerning the late proceedings of the people of scotland in the matter of their reformation from , and their covenanting against prelacy , with the corruptions , and popish superstitions accompanying it ; as also concerning their church constitution , ministry , worship and government set up 〈◊〉 them after the pulling down of the former , and discr●ing it ▪ as a●tichristian , wherein lik●wise the lords controversie w●th th●m in laying them by , and suffering this day to come over th●m is shewed in which their building is also laid in the dust , and its the will of the lord , that it never be again rebuilt . . the blessed , long looked for day of god broke up among us the lords people called quakers , with a declaration of the lords loving kindness to us , and what he hath done for our souls in causing the light of his countenance to shine on us . and a brief description of our church , ministry , word , worship , order and government . and a proclamation of the foresaid day of the lord to the people of scotland in judgment and mercy . with a loving exhortation unto them , and dear and tender counsel concerning what the lord requires of them in order to a perfect , and thorow reformation which they have often assayed , but never as yet come at . also a few words to such who expect the breaking up of the day of god , and yet deny it , broke up among us . writ in the fear and love of the lord , and in bowels of love and compassion , to the people of my native country . a word of exhortation by way of preface to the following purposes , from a lover of the true interest of those to whom they are directed . how is it , that yee do not yet discern this time ? how long will yee shut out the discoverers of it , and so provoke the lord to shut you further out from beholding them ; o fear , fear to be found any more in that guiltiness , which ( if persisted in ) may make you to be shut out for ever : and let none so look on themselves as to suppose they are past this hazard , if so be they yet continue , neglecting , opposing , and persecuting , or approving of them who persecute the growing light of this day , as it s come , and coming forth with power and great glory . truly friends , think what ye will , this is the thing ( i say not the only ) but the maine and chief thing that 's in the quarrel betwixt god and you , your keeping up of mens traditions in place of the true institutions of christ , while he now so comes forth to vindicate and restore them , your so adhearing to , and preferring of the oldness of the letter to the newness of the spirit , that had its glory , but not comparable to this which excels , think not that this case and state of things , as then it was in the primitive dayes ended with those , that were then so zealous for , and loath to part with , the law and outward ministration thereof , in the letter : nay friends , consider seriously of it in the fear of the lord , lay by your passion and prejudice , for it concernes you near , consider of it in soberness , and yee shall truly find it your very case at this day , as then it was theirs , that same spirit for the outward , in opposition to the inward ministration acting now as then , and heightned in its actings now , more then ever . o who● shall that be dead to you , or yee to it , wherein yee have been 〈◊〉 long held from beholding the glory of the lord , as it comes forth in the work of this day ? and how contrary to , and inconsistant with it , that work was , which ( by might and power ) yee were leading on , though yee had attained , what yee so proposed in the furthest , and highest extent of that uniformity , which yee so endeavoured to have imposed upon all ; are yee not yet sensible of your mistakes and snares in these matters , so as to be made willing to glorifie god , ( as some of you have , it may be ingeniously gratified men ) with a humble confession of your over-reachings ? and other guiltiness brought upon your selves , and the people of these nations . truly friends , however this may relish with you , yet yee will find yee are called to it , even to own your shame , for so setting up your posts and thresholds by his , that so yee may come to have the true forme of the house and fashion thereof shewn unto you : are yee not sensible , that as unwise sons yee have stayed too , too long in the place of the breaking forth of children ? do yee not yet perceive how that the bridegroom is really departed , and the children , the children of the bridechamber called to mourning ; so will it be before the enjoyments of christ as the bridegroom or first husband be parted with , yet this must yee come to know , and condescend unto , that so yee may be marryed to another , even to him raised from the dead : thy dead men shall live ( sayes the prophet ) together with my dead body shall they arise : the dead and the living body consider , for there 's much in it , and very much that concerns you nearly to look to : for , as their mistake who crucified him , was their not discerning his living body , ( for if they had but so known him they would not have crucified the lord of glory ) so a mistake in the other persisted in , brings under no less hazard , then being given up to crucifie him over again , eating and drinking of the damnation spoken of ( cor. . ) is where this discerning of the lords body is not rightly made , the dead and crucified body , from the living body , the living soul as its first , from the quickning spirit , which follows after , the letter and out ward teachings so much cryed up , with all the fruits , and effects of the one , ( though a very blessed and comfortable enjoyment in its place and kind , yet being but that which made nothing perfect , it s now no less necessary to be parted with , then at that time it was , else the comforter as the blessed effect of the other cannot come , nor can he be supposed so to become , where his immediate teachings are so slighted and cryed out against . many times hath it been in my heart thus to have spoken some few words unto you , ( as these ) who i dearly love in the lord , and to whom i stand by many bonds obliged , if in any service i could be useful , but being somewhat sensible , what i had to do in my own particular case , and not altogether unacquainted with the deceipt of the busie enemy who in this day lies so near , ready to draw out the mind , to vent its own imaginations , and to speak of the things of god , without his warrant . i have hitherto withholden in expectation of a more fit opportunity , and a clearer warrant to go about it , which upon the perusal of these ensuing papers was very clearly given to me : and indeed the subject spoken to , and the truths asserted in them , had been some years ago much on my heart , and seriously enquired after , and that this search and enquiry was of the lord attended with a blessing to me , i can very clearly testifie ; and finding the same things for the most part so sweetly , and with such a spirit of meekness offered unto you ; i find it only my duty at present to be concuring in my testimony , as agreeing fully with what in them is said , as most fit and necessary to be seriously minded by you . dear friends , it is high time for you to awake and consider what yee are doing , there is another thing to be brought forth in this day then yee have yet conceived of ▪ and your guiltiness for opposing it , is greater then yee are yet aware of , nor will your apparent zeal for god , and his ordinances , which hath with some of you hitherto layen very near your hearts ( this i do think it hath been and that yet it may be in a measure with some of you , where singleness of heart in any measure yet remains ) serve the turn , if yee so persist in the way of provocation . consider if something of the same snare and tentation be not on you , as was on them who so zealously contended for moses , and the prophets , the same was their plea , and upon the same grounds did they go on , to the rejecting and crucifying of christ , as yee ( some of you ignorantly and others more perversly ) are in the way to do at this day ; bear with my freedom , for truly i can say it , there is no bitterness nor passion at my heart , while thus i use it , but the deep sence of the dreadful hazard yee are runing , hath drawn it from me , that if so in the will of the lord yee may return to your first love , and so imbrace the guide of your youth again ; the missing and departing from whom , hath alwayes been the cause of our fathers the first protestants their short comings and mistakes of the work of god , as well as of ours , that they were not in every thing come to own their true guide , though in some things they did it , and according to the simplicity that was in them , they were sweetly ordered by him , and accepted of him . and thus was it with them and so hath it been with many , who succeeded them ; and was it not so of late among us also ? yea , eminently so it was , both in scotland , england , and ireland ; mainly in this our great sin and guiltiness ( as the foundation of all our mistakes and failings ) it s aggravated exceedingly beyond and above what was theirs , that the discovery of this duty of waiting to find the immediate direction of our guide in every thing as absolutely necessary ( and at the very time when more fully and universally then ever formerly it was bestowed ) being more clearly come , and coming forth then to them in that day it was , yet now more then ever , ( which is dreadful to think of ) is it both disowned and persecuted even by them whom i well knew to have sometimes sweetly enjoyed the blessed effects of the spirits immediate teachings in themselves , and so to have been instrumental to the great advantage of others , such wonderful and astonishing effects does the deep and fiery tryals of this day bring forth , when every work of man is to be consumed , the gold and precious stones ( not built on the true foundation ) as well as the wood , hay and stuble , that which is born of the flesh is but flesh , even that which is begotten , but through the knowledge of christ after the flesh must be left behind , and parted with , else the comforter cannot come that the fruitful field may become a wilderness , and the wilderness and solitary place a fruitful field ; that so the lord alone may be exalted in this day , and all flesh lie low as grass before him : let therefore the dread and terror of the lord seize upon all , especially the professing people of this generation , that they may no more transgress in this thing of despising or neglecting , the immediate teachings of his spirit : this key of knowledge which the lawyers have taken away , this little stone which must fill the whole earth , dreadful is the judgment that is to be met with by such ( whatever they be ) who shall be found any more refusing to receive jesus christ thus coming to his kingdome in their hearts ▪ and what then shall become of such who shall be found rebelling against the true light , so as to mock and persecute it ? dear friends , as yee love your peace and safety beware of this , for it borders too near upon that guiltiness that will not be forgiven : what needs you so to be afraid at the coming of christ to his kingdom , that so his will may be done in earth as it is in heaven ? hath it not been the matter of your prayers many a day , and do yee well to be angry , when it s so gloriously coming to pass ? o! how ill does this become you , & how ill does he take it at your hands , were it not more becoming you ( with him who so long since wished for it , ) and rejoyced thereat ) to desire that all the lords people were prophets ? this would not have wronged , nor deminished any thing from his ministry then , who was so eminent , nor will it now do from the true ministers of christ ; those who make but a trade of preaching , thereby to win their living , as other tradesmen do , it is no marvel to see them very angry at the approaching glory of this day , if every one is to have the spirit , and be permitted to speak publickly , what shall become then of our ministry , say they , and how shall we live ? and though there be some , yea , i conceive it may be granted , there be many among you , who upon this account do not own these men , nor this their plea for their pretended ministry ; but it may be really , think in your hearts that if there were no other thing in it , yee could with moses wish for , and rejoyce thereat , even that all the lords people were prophets , and that it is a gospel ministry , and maintenance that yee stand for , and no other , and this being an institution of christ , which now you perceive so to be struck at by the quakers , yee may not so part with it . but friends consider seriously of this matter , and it will not be found so , either on your part , or on theirs , whom with the world in scorn yee call quakers ; for we do really own both a gospel ministry , and a suitable maintenance according to the scriptures , and yee do neither own the one , nor the other , but in words only ; for though yee seem to disown those men who seek after the ministry , and the standing of it , mainly upon the account of their hyre ; yet consider it seriously if upon the matter yee do not the very same thing with them , and harden them in their guiltiness , and the people in their prejudice against us while yee so both by your profession and practice , justifie and imposed , and forced maintenance , which is so well known to be contrary to the gospel , and condemned also by your predecessors , and many others of the martyrs and servants of god , among our selves , and elsewhere . and again consider , however yee pretend to be for a gospel ministry ; it is not so , no , yee are downright opposers , and persecuters of it ; and alass that i should have such cause so to speak it . can yee produce any institution of christ , for justifying such a ministry , which other wayes ye cannot maintain , but as through a line of succession from the gre●● enemy of christ , descended upon you , and for keeping up of which a door must be set open , even for the ungodly to enter ; for its plainly so affirmed by many of greatest note amongst you , that grace belongs only to the well being , and not to the being of such a ministry , and ministerial qualifications , as are by you required ; see durhame on the revelation concerning ministerial qualifications page . and where it is thus , a door set open for an ungodly man to enter ( if he be furnished with gifts of humane learning ) and closely shut upon another ; however he may be known to be eminently pious & well furnished with spiritual knowledge & gifts of the holy ghost , is this your gospel ministry ? and yet thus it is according to the acts and appointments of your supposed , most pure and incorrupt assemblies that hath been of late ; so far are yee in this also become contrary to your predecessors who both by their practice and profession affirmed that every faithful man and woman was a priest , this is fully testified too , both by knox his chronicle , and spotswood in his history of the ( so called ) kirk of scotland , second book , page . and . are yee not ashamed therefore any longer to own such a ministry ? o friends , come come down and lye in the dust , for greatly hath the lord been thus provoked by you , and lamentable is the case of the people of these nations , who are perishing in their sins , because of such a ministry , such leaders of the people so causing them to err . and if it be here required what is that ministry , and what are the qualifications thereof , which the quakers require . to this i need say but little , the author of the ensuing papers having fully and faithfully spoken to it , and divers other particulars , whose testimony if not made use of will one day bear witness against you , as well against the multitude of time servers ( who go along with every thing making no question for conscience sake ( as the apostle speaks in another case ) as of others who are under some sort of suffering at present though in part , for a true testimony , given in some particulars , yet even in this , no wayes answerable , nor suitable to what is required in this day , and all of you in your several interests and capacities , as yee stand related to the ( so called ) kirk of scotland , and pretended work of reformation , are very much called , seriously to mind what is therein said unto you , and if in soberness yee well consider of it , the thing intended may very clearly appear , that hitherto yee have been labouring but in the fire , as to the producing any work of reformation which god allowes of ; yea , and going rather backwards , from what was once attained to loosing , and plainly contradicting the true and honest principles of your worthy predecessors , which one thing rightly considered may evidently demonstrate to you , that your work hath not been nor is of god. the presence of god having been very eminently with the author of these papers in his enquiry after these things , this his service may be very useful for you , and will be so found , and acknowledged by those , whose eyes shall be opened to behold , how the lord comes forth in this day of his power to try every work of man , and by the foolish things of the world to confound the wise . and to what is there said as to that particular , annent the qualifications of a true minister , i shall only add these few words , that which so was necessary from the beginning , that which we have heard and seen , and handled with our hands of the word of life , even the power and presence of the lord , in his people do we ( whom in scorn yee call quakers ) declare unto you , as the only essential qualification of a true minister of christ. and if this be it yee are so affraid of , that through the increase of this , the spirit of prophesie , the true church and ministers of christ , shall suffer loss , your fear upon this account is groundless , for these must stand , and only in that way must they prosper , so as that the gates of hell shall never prevail against them , but if your fear be for the fall of that supposed church , which they the hirelings i mean , and yee so contend for both among your selves , and with others , which is truly antichristian and no better , then undoubtedly your fear is coming upon you , and for preventing of it ( as yee may suppose ) it is no marvel that ye so fall in with them for the defence of rome , and her ministry , or else as some who have been , and yet are famous among you , have both spoke and written , that yee must not only lose your church and ministry , but your baptism , and the bible , which the witness of god in your consciences , cannot but tell you , how much yee did sometime detest and abhor so to say , or think untill of late through the growing light of this day , in these and in many other truths of the like nature , your skirts are so discovered , and your heels made bare , and your way so hedged up of the lord that yee cannot escape , either to own rome as your mother church , and so to return to her again , or fully to part with and come out of her for ever , and thence not to bring with you a stone of hers , either for a foundation to zion , or for a corner ; nay , she must not be healed any more ( which yee have been for a long time so endeavouring ) but destroyed for ever , ier. . . . and the time draws near , and yet thereby neither the church , nor ministers of christ , nor the true baptisme , nor the holy scriptures of truth , nor any other of his true ordinances shall thereby s●ffer loss , but great and glorious advantage to them who wait for it . and because there be some , with whom i have had sweet fellowship in the lord , who its very like , would have expected some other thing from me , then such sharp and peremptory expressions , and conclusions against them , and the way of the ( so called ) kirk of scotland in which i was bred with them , and had my beginning in the way of godliness ; i know very well , as things now stands with you , yee may think so , of what i have said , as also that it may be , yee would rather have expected some account of the grounds , moving me to , and the advantages that i either looked for , or have found by such a thing : now to speak shortly a word to this , i trust for it , yea , i am not without hope in it , that the day is coming ( and frequently have i sought it of the lord on your behalf ) when ye shall so come to see the truth of what i say , and the necessity that ( on your account ) was on me for it , as that ye shall willingly acknowledge , that it was the greatest evidence of my dear and tender love in the lord to you , which next to his glory led me to it , and that otherwise i should have been wanting of the expression of that true and sincere love which still i have unto you , as to the advantages i have found , which might be also offered , as the reasons whereby i was moved of the lord , to make that so strange a change as yee account it , in owning these despised people called quakers : i need say but little , if what is in this and the following papers be well considered of , and i know it is my place to lie low in the fear of the lord , and to speak but little as to advantages , or any progress that i have made ; and i acknowledge no man hath more matter so to do , yet in this case i may not be silent , but must in the fear of the lord , give this my testimony to the pretious people , and the truths of god asserted by them , that they do truely and really , both profess and practice the new and living way in which holiness ( by mortification and subduing a body of sin and death is attained , and have indeed come to the discovery of these things , even the life and power , which throughout the dark night of apostacy hath lyen much hid , and hath been but very little felt , or known ; yet such is the goodness of god to that pretious people , count of them , and call them what yee will , the true power and life of holiness is more truly known to them , and eminently holden forth by them , then by any people else that have come forth since the apostles dayes , and a greater measure do they yet wait for , and as they are faithful , it will be multiplied on them ; for the presence of the lord is with them , and all their opposers must fall before them . dear friends consider then , how far yee have been mistaken concerning them , and with groundless jealousies carryed on with prejudice against them , as grosly erronious , blasphemers and the like ; nay , nay , friends , it is not so , and upon search yee shall find it far otherwayes , let your informers who many of them sinfully take things on report without tryal , and others who for maintaining of your own interests have made lies their refuge , let such say what they will , they are , and will be found a blessed people , who as instruments in the lords hands may be called the repairers of the breach , and the restorers of the paths to dwell in ; they own dearly , and rejoyce in the use of the holy scriptures , and desire to live up to the practice of all the truths of god declared in them . beware then what yee say or think of them , and that yee approve not in the least their persecuters . and if as yet yee cannot receive what they offer , yet beware to reject it , or to judge of it , because yee cannot as yet close with it ; the time may come when yee shall both see and receive it : if the work they are about be of god , ( as undoubtedly it is , then it must prosper ; beware therefore to be found any more in opposing of it , least yee also be found fighters against god. as for me , i am but a child , and as one of yesterday , yet through grace , i am what i am ; and as i own that state wherein i was , when i walked with you , for truly i can say there was a measure of singleness and sincerity within me in it , and therefore i may not disown it , nor any , while they so continue there , if they be not wilfully opposing further discovery ; yet this i verily know , and can truly say , i then was , and now am called of the lord to go further forgeting the things that are behind , to press forward for the prise of the high calling of god in christ jesus , and this is that i aim at , and which thorough the help of my god , in this way so much by you so slighted and despised ; as i keep faithful to what i know of it , i have more hope of attaining then ever . now that i may come to a close , i have but a few words more to say to such of those to whom these papers are directed , who are gone beyond sea , if at any time this shall come to their hands , which is to desire them in the fear of the lord , to consider seriously what is therein said unto them in particular , and if without prejudice in soberness they wait for it , i am hopeful , it shall be said unto them , how came yee here ? and what do you here , seeking to uphold that which i am pulling down , and to bear down that which i am setting up ? this is not your work , return from whence yee came , and it shall be shewn unto you . dear friends , ( for so are yee to me ) whither yee will hear or forbear , yet know of a truth i speak not unto you without a warrant . written in the th month in the year . alex. iaffray . a lamentation over , and an expostulation with the people of scotland , for their so gain-standing and opposing the appearance of god among the lord's people , called in derision quakers ; and for their foul defection and apostacy from what the primitive protestants and reformers were , ( whose successors they boast themselves to be ) yea and from what they have been but of late dayes themselves . oh , oh , people of scotland ! great is my sorrow of heart for you ; and when i consider your state and condition , many times my soul mourns , and pangs take hold of me , as of a woman in travel , and i cannot cease , but take up a lamentation over you , if possibly any of you hereby may be reached and awakened out of the deep slumber of security , whereinto ye have fallen , to consider your wayes and turn unto the lord , from whom ye have deeply revolted , and against whom ye are fighting in this day ; and his appearance ye are calluminating , blaspheming & opposing , as witnesseth too manifestly your savage and cruel dealings with the lord's people , whom he hath framed for himself , and who do and shall shew forth his praise to the ends of the earth . oh , oh , your cruel mockings , your hard speeches , your inhumane usage of them , one way and another , is noticed and marked before him ; yea , it is writ as with a pen of iron and a point of a diamond , and the least grain weight of their sufferings by him is regarded , and he will be avenged of their enemies , and repay them double ; yea , great is the indignation and wrath of the lord against you ; verily i have felt it , yea , i have seen it ( and many others with me ) burning like a very sea of fire and brimstone , ready to break out upon you , as certainly it will do , and sweep you away to the bottomless pit , if ye do not prevent it by speedy and unfeigned repentance . alas unthankful people , do ye so requite the lord ? is this the fruit ye bring forth to him , after he gave you deliverance from your enemies , and peace and rest round about ? remember and call to mind the rock from whence ye were hewed out of , and the pit from whence ye were digged , and consider your poor , low and despicable condition , and your fore-fathers estate , in the day of your and their nativity , when the lord first visited you in egypt , the da●kness of popery i mean , and gave unto your fathers a little goshen , where they had light , when the egyptians ( such as remained papists ) were choaked with the thick darkness ; and after when the lord called them forth out of egypt , and they begun to remove , having a red sea before them , pharaoh ( antichrist in the pope ) and his complices behind , and mountains on every side , yet the lord was with them , and did fight on their behalf , and they saw great wonders in egypt and in the wilderness , but with many of them god was not well pleased , for they tempted him exceedingly , whereby the lord was provoked to swear against them , that such should not enter into his rest : and oh , how have ye their posterity , lusted in your hearts to return into egypt , because of the onyons , and garlick , and flesh-pots thereof , and others of you would not go forwards at the command of the lord , but ye would sit down in the land which god never appointed for your rest , for it was but the wilderness , and ye made to your selves of it a resting and dwelling place , where ye thought to have planted orchards and vineyards , and to have eaten of the fruit thereof , whereby it came to pass , that ye loathed the manna from heaven , and the lord became wroth , and ceased to rain of it any more down upon you ; and ye did eat of the fruit of your own doings , and your vineyards which ye planted , brought ye forth abominable fruit , whereby your souls were distasted , and many of you became to be past feeling of god ; and the manna from heaven became such a mystery unto you , as it is at this day , that ye own such a thing delusion and blasphemy ; and the cloud by day , and the firy-piller by night , which the lord gave to your fathers to lead them , have you turned your backs upon , and shut your eyes , that ye might not see , and the lord was provoked to remove it from you , and it ceased to appear , and your foolish hearts were so darkened , that ye denyed altogether such a thing , and at this day ye call it a fancy , viz. the revelation of god's spirit . oh , oh , how are ye degenerated into a strange plant , who were a noble vine , a right seed ! how have ye turned from that which was the rock that followed your fathers , was their stay , was their manna , was their leader and guid , their moses ? but have ye not said with them , who typically d●d represent your estate , as for this moses , we know not what is become of him , let us take our jewels and ear-rings of gold , and make it into a god , that may go up before us into the land ; and now after your long and sore travel in the wilderness , wherein ye have abode many years , going backward and forwards , wandring up and down , having lost the sight of the cloud which pointed you the way , and forgotten that rock which followed and accompanied your fathers , out of which living waters flowed to their refreshment ( which rock was christ ) and after many of your carkasses have fallen , because of unbelief , and more are yet to fall . it hath pleased the lord to raise up to us , among your selves , that prophet whereof moses wrote , and his word we have heard sounded forth ( which is near even in our hearts ) saying to us by the powerful breath of his spirit , arise , arise , this is not your rest , it is polluted , it will destroy you with a sore destruction ; and the voice was so powerful , that it hath quickned us , who were dead with you while we were living , and the firy-piller hath appeared to us , glory to god for his gift , and shineth forth with beams of glory ; and the lord hath opened the windows of heaven , and rained down on us the manna from heaven , which is the food of angels , and not like the manna which the iews did eat and died , but that which feedeth us unto life everlasting ; and the rock , even the eternal rock and salvation of gods people is revealed unto us , out of which springeth pure living water from the fountain of life ; and ioshua , which is jesus , is given us for a head to lead us into the land of promise , an entrance into which many witness at this day , and others are in the way , and have got a fore-taste of the vine-grapes of the land , and hath sounded forth a good report concerning the same , and many hath believed the report , and tryed the truth thereof , and found it to be true , even some of your selves , who were as you , whose eyes the lord out of his infinite mercy hath opened , and they have found a place of repentance for all their hard speeches and enmity against the people of the lord ( in the time of their ignorance ) and his work and appearance , and have become ashamed and confounded therefore ▪ and i know assuredly it shall be so with others , who for the present ( through the ignorance that is in them ) may be persecuting the saints of god ; but alas , alas , how dangerous and deplorable is the condition of the most part of you , for the time , with whom our testimony can have no room , nor find place in you ; and the good land , whereof we report , has no more credit with you , then if it were a cunningly devised fable , even the kingdom of god and of his christ , in the revelation of his eternal light , life , power , and spirit in our hearts , which fills us with joy unspeakable , and full of glory , and satisfies the desires of our souls ; so that we have true content in the injoyment of our god , and have all and abound , possessing him in whose favour is life , and at whose right hand are pleasures for ever more ; the streams thereof , your thick walled prisons , and bolted gates , within which ye shut us up , cannot hinder from flowing into our souls , and for the pretiousness and excellency of his dear and sweet love , which he hath caused , and does cause us to feel shed abroad in our hearts , are we made willing patiently and contentedly to go thorow all the reproach and opposition we can meet with from you , if possibly we be made instrumental to reach some of you , that thereby ye may be saved with us , and induced to walk in the light of the lord with us , which has appeared and shined forth in its glory , and ( as solomon said ) truly it is a sweet and a pleasant thing to behold the light . o how sweet is it , how pleasing , how refreshing , how healing , how comforting , how sure a guide ; what assurance and satisfaction it gives to the soul , none knows but such as are come to perceive it in their own hearts : this , this was it discovered unto your fathers the many gross abominations and superstitions of popery , so that they came to loath and abhor them ; this led them forth out of egypt , this discovered unto them babylon the mother of fornications , and the cup wherewith she had bewitched them ; so that they had no rest till they vomited up so much of the same as they perceived to be poysonous . and oh , had you their posterity kept chast to the leadings of the lord by his light , which was near unto you , as well as unto them , even the light of christ , which enlightens every man that comes into the world , and shineth in darkness , though the darkness cannot comprehend it ; had you ( i say ) kept chast thereto , and given it the preheminence above all , how unspeakable had your happiness been at this day , and now is your misery the greater , that ye have adulterated there-from , and become so impudent and shameless as to deny it for a leader , or to give it the preheminence , for have ye not set the letter of the scriptures above it , and made them unto your selves a golden calf to be a guide , leader and rule unto you , whereas if ye had given them the proper place , setting them under the light and spirit of jesus christ , from which they came , and to which they point , it being their own testimony , that they are not that light , but were given and sent forth to bear witness of the light , that all in the light ( not in them ) might believe : i say , had you given to them their proper place , they had been as jewels and ear-rings of gold unto you , and useful in their room , whereas , through your abuse of them , and setting their testimony above the inward and immediate testimony of jesus , which is the spirit of prophecie ( rev. . ) they are become your snare , and a sealed book unto you , that ye cannot read nor understand their interpretation , because ye have gone from the key ( the light and spirit of christ ) which would have opened them unto you , and now they are parables unto you , and dark sayings , though you call them plain ; but plain indeed a●e they , and easie to be understood by the children and babes of light ; and because ye have so gone a whoring from that which would have proved a soveraign remedy and antidote against the wayes and wiles of the devil , and babilons cup of fornications , therefore the light being a holy , pure and chast thing , hath been provoked much to withdraw , and 〈◊〉 have cause to be afraid , lest it eternally depart from you , and you be shut up in blackness of darkness , who hath so forsaken and undervalued your own mercy , and misprized the gift of god unto you , given you to profit withal , and which only can open your eyes , and give you the knowledge of the glory of god , which is life eternal ; and you being wandred from the light , which is the first principle and key to open up the oracles and mysteries of god's kingdom ; you have come to read the scriptures with a false eye , and have understood them , ( yea and used them ) as weapons to fight against the appearance of christ in his people at this day , as the iews did against the same lord jesus christ in his appearance according to the flesh at ierusalem , they disputed against him from the scriptures , whereas they testified of him ; but the vail was upon their eyes , and they had lost the key ( which was the light and spirit of christ that gave them forth ) which their teachers had taken from them , as your teachers have done from you . oh , let this be a lamentation for ever , that of the rock that begot you , yee are become so unmindful and turn'd against that which was the very life , marrow and substance of your reformation , and you having lost the same , what remains but a dead carcass , or rather an image of a reformed church , 〈…〉 with a wrong spirit , which is the life of the w●●re , beast , and false prophet , who are all for the pit. and o● how have yee betrayed your own cause , and given it a way into the hand , of your enemies , as appears by your arguments yee make use of against us , the very self same the papists took against your fathers , did they not upbraid them with innovations , and the novelty of their religion , being but of a few years and dayes standing ; did not they upbraid them with the fewness of their number ? did they not upbraid them with their ignorance , calling them idiots and unlearned , as indeed they were to humane learning many of them ; but they were taught of god , which was far better ; did they not nick-name them , calling them after such base and contemptible names , whereby to render them odious unto the people ? did they not raise up many false slanders and reports against them ? did they not persecute them with fire and faggot , imprisonment and spoyling of their goods , which they took joyfully ; and did they not question them as the iewes did christ and his disciples , and as yee do us concerning the authority who gave them a command to preach and reform ; and had your fathers any recourse to make , but unto that which could well bear them thorough , as it does us to day , viz. the immediate call of gods spirit in their hearts ; and have yee not so used us , have yee not nick-named us , and raised many false reports concerning us , and greedily sucked in the fame of them from others who invented them : oh how strange have we been and are to you at this day , have yee not refused us , the name of christians , which yee will not scruple to give to drunkards , cursers , whoremongers , murderers , prophane and abominable persons among your selves , whom yee own as your church members , have yee not called us worse then the very vilest of men , even then turks or pagans ; saying , we are unworthy to live , and have yee not given it forth that our design is to overthrow and root out of the world the christ an religion , and that we strike at the very foundamentals thereof : oh that we should be so mistaken by you , if your predecessors were live in the body , many of them we could ▪ willingly appeal unto and next under god , set them to judge betwixt you and us , in this matter , and we are sure they would not have so mistaken us , as yee have done ; for ( although they had not come to see things as they are at this day seen , and were far short of the knowledge god hath now given to his people , being as it were the morning dawning , or twy-light unto them ) so that they had not discovered the bottom of all babilons treasures , nor got rid of the many inventions and traditions of men , yet a measure of truth many of them received from the lord , and were gathered in a measure to walk in the light , and life thereof , ( and had confidence in the lord to seal their testimony with their blood against the man of sin ) and they being in a measure of truth themselves could not but have known us , for all the children of light , and who are begot of the living word of truth , which gives a discerning to know one another in the truth , and in the light and spirit , which first begot them , and this is the true rule of knowing one another , and who come hither can dearly own and haue uni●n with others as brethren , though differing from them in some things , if they can feel them in the living word and spirit of truth in which their life stands , and their fellowship and communion with god , and one with another ; and it 's not the many opinions agreed upon that is the bond of peace , but the unity of the spirit ; now yee having wandred from the word of truth , and light and spirit of christ , which gives and preserves in the discerning and feeling one another , as members of one body , yet retaining somewhat of the form of truth and some of their opinions , yee could not but mistake and oppose us , as your greatest enemies , and your fathers enemies also , in whose succession ye so much boast , though we be much nearer them then your selves , both in principles and practices ( excepting some things they had not got rid of some of babylons wa●es and baggage , which they brought away with them , i mean some popish opinions , cust●ms , and traditions which in that day passed for the matters of god , but now they are seen in the light , which hath broke up in a greater measure to have antichrists superscription upon them , and babylon the whores superscription , which we coming to disce●n could not but give her what was hers ; now it hath been so alwaye ▪ that such who have got into the form of truth , and not into the power spirit and life thereof , hath most persecuted these who had come thereunto , witness the professors among the iews , with their priests , teachers , doctors and rabies , who were the greatest enemies to christ and his disciples . oh how shall i bemone and bewail you people of scotland , who have been and are in your own apprehensions exalted unto the heavens , and looked upon your selves , and were so reputed by others , as the choicest nation in the world for the purity of the gospel , and gospel worship , and ordinances : oh how are yee fallen , and become a hissing and reproach to all round about you , and the enemy hath gotten this advantage over you , saying , ah so would we have it , this is the day we looked for , and it is come , is this the royal and magnificent city which gave her self forth to be the praise of the whole earth , and a dread and terrour to her enemies round about , let our eye look upon her , for she is become defiled , she is become as one of us ; how is the stately city fallen ! how is her glory defaced ! how is her bulwarks and walls broken down , who boasted in the strength of them , as if the gates of hell could never have prevailed against her : oh how have yee given occasion to the enemy to revile and reproach you , and the living truth of the living god , by and through you hath suffered also , and the name of god hath been exceedingly dishonoured , and blasphem'd , and many hath been tempted in their hearts by your miscarriage to think all religion a mockery and delusion : and oh how have yee quite lost and fallen from that simplicity and honesty that was in your forefathers , and in some of your selves also in the time of your infancy and poverty , but now yee are grown up , and become wise and rich , lacking nothing but having all ; oh were not your thoughts of your reformation such as nothing could have been added thereto , but as if the topstone had been put thereupon , and the frame and building had become intire ; but alass , alass , what shall i compare you to , but even to laodicea , whose thoughts where such of her self , and yet she was poor and miserable , and naked , and wanted the eye salve , which is the light which yee also want , and you are become lukewarm , neither hot nor cold , and are near to be spewed out , as many of you are already ; oh how is your gold turned into brass , and your silver become dross , and your wine become water ; how are your nazarites that were white as snow , and pure as wool become black as charcoal ; how is your glory turn'd into shame , your strength into weakness , your zeal into a cold neutrality , concerning the cause and work of god , but in so far as ye are persecuting his witnesses , only because they are more righteous then your selves , and there is scarce one to be found among you all to day , bearing a sutable testimony for god , according to your own very principles , and ye have not the hearts to suffer for that which ye formerly caused others to suffer for by you , who would not go along with you in that which ye called the cause of god , and the interest and concernment of jesus christ. oh , how hath this day discovered you ! how are ye stripped , and your nakedness laid open ? how are ye become an hundred fold more vile then other nations , who never had such a profession of god and of his truth , as you have made . oh , oh , how are my bowels troubled for you ! th . of the th . moneth . george keath . a demonstration of the apostacy and defection of the ( so called ) church of scotland , from what their fathers , the primitive protestants , and reformers were in principles , to the number of . or . and in many practices also , wherein their apostacy also and defection from what they have been themselves , but of late dayes in several particulars is hinted at , and there vile relapse into popery ( out of which they were never cleanly extricate ) is discovered , and their treachery laid open in the matter of their covenant which they cryed up as the glory of their nation , and the concernment and interest of iesus christ , which now they have trampled under feet as the myre in the street , and think shame of it as if it had been awhores brat . in love and compassion to your souls , if happily any of you may be convinced , and in the will and commandement of god , who hath laid it upon me , to shew unto you your abominations ; if thereby his witness in your consciences may be reached , and ye brought to some sense of the evil of your wayes , that you may repent and find mercy of him ; and not out of any evil will ( the searcher of hearts knows ) i bear to any of you , i shall proceed to demonstrate the apostacy of your church and nation ▪ priests and people , from what the primitive protestants and first reformers were , whose successors ye boast your selves to be , that ye may cease your glorying in the flesh , and may know the land of your nativity and descent , which is but from hagar ; and though ye call your selves the children of abraham , yet ye have not his faith , but your father is an hittit , and your mother an am●rit , which was the challenge of the lord even against them who descended from abraham , and were according to their profession the choicest people in world for religion , but they were gone from abraham's faith , and the spirit and principle which guided him , which was christ the light ; for abraham saw his day and rejoyced in it ; for before abraham was , he was ; and so are you generally gone from the spirit and life of your fathers , which was the kernel , and have kept the husk and shell as the iews did , who put christ to death , as you have done , and are doing ; and i can instance to you some of your fathers , who were honest and faithful servants to god in their day , who saw your apostacy and defection coming ; namely , iohn knox , george wishard and iohn welshe ( as appears by this mans epistle with several other that 's extant this day ) who by the spirit of prophecy foretold , that christ should be again crucified in scotland , as he hath been and is amongst you , as he was among & in us also , till it pleased the lord to raise us up together with him ; and the son of righteousness hath arisen upon us , with healing under his wings , and we witness the son of god come , and we have been made to look upon him , and mourn because of our piercing of him , and he hath comforted us after all our sorrows , and brought us to walk in the light of his countenance , and begotten us unto a living hope by his resurrection from the dead , and such need no verbal demonstration of your apostacy , seeing the same in the light , as it were engraven upon your foreheads in great letters , so that he who runneth may read , who have an eye or sense to perceive ; and that ye are so unsensible your selves , it argues a very great deadness , that hath overflown you : but because many cannot read in the spirit your defection and apostacy , as neither can ye your selves , therefore i shall make a visible demonstration of it unto you , which ye cannot shun , though ye would never so fain , ( for the witness shall arise in your consciences , which ye shall not be able to hold down , and justifie my declaration ) from drawing a parallel betwixt your fore-fathers principles and practices , and yours ; so will all who have the least measure of ingenuity and true understanding , see how ye have gone from them , and quite lost the true protestant cause , for which the lord first raised them up , and how ye have healed the wound of the beast , which your fathers gave it . let all who have any measure of simplicity among you , and desires to know the perfect way of god , seriously consider , that for which the lord raised up his witnesses in all ages against antichrist , and mysterie babylon , who still gave her self forth for the spouse of christ , but was indeed a harlot , and deceived the inhabitants of the earth by her mask , getting many of the outward forms and words of the saints , the sheeps cloathing , but inwardly adulterated from the life and spirit of jesus christ , the only foundation of the true church ; and was not the ground of the dragons , whores , beasts , false prophets quarrel against the martyrs and witnesses of christ principally this ? that they held the testimony of jesus which is the spirit of prophecie ( rev. . . ) and bear witness against the whore , who had the form retained without the power , yea denyed the power of godliness , denyed the teachings and leadings of the spirit of christ , and the revelation of him in the hearts of the children of men ? ( this is the antichrist who denies christ the son come thus in the revelation of himself in the heart ; for that coming of christ in his bodily appearance at ierusalem , antichrist will not , does not deny it , being he knows it will never harm his kingdom ; so to confess him come , providing christ his kingdom be not set up in the heart . ) now was there not such a dispensation in the earth , were there not a people in the apostles dayes , who witnessed christ come again in spirit , according to his promise ? who said , if any keep my commands , i and my father will come and dwell with him , and again , i go away , but i will not leave you comfortless , i will come again unto you ( iohn . ) and after the resurrection and ascension of christ , were they not indued with the spirit from on high , and filled with the holy ghost ? did they not live in the spirit , walk after the spirit ? did it not give the knowledge of the mysteries of god's kingdom unto them ? did not the spirit of wisdom and revelation open the eyes of their understanding , to know the love of christ , which passeth knowledge ? and while they kept here , did they not remain a pure chast church unto christ ? and while the eye was kept open and single by the revelation of the spirit of truth , could the dragon , or whore , or antichrist prevail over them ? could the many traditions or inventions get place , as the ordinances of christ , had they kept to the evidence and demonstration of the spirit of god ? now was not the principal defection and apostacy from this , even the pure chast light , life and spirit of christ revealing god , and the things of this kingdom unto them ? and when people wandred from this , there the inventions took place , and babylons cup was drunk , for the vail came over , whereby the true discerning was lost , and a wrong eye opened , which could not but judge amiss of the things of god , and of his people , and wrest and abuse the scriptures . now ye who say , that there was indeed such a dispensation , but now it hath ceased , and is never any more to take footing in the ea●th , do ye not hereby demonstrate your selves to be of the whorish church ? for hath not this been her plea all along this dark night of apostacy , that the revelation , teachings , and leadings of the spirit of chirst is ceased ? therefore another head was set up in the church then christ jesus , and the pope and his council was made judge to determine all controversies of religion , and no man was to look at an infallible judge , ( the spirit of truth within him ) and are ye not become as bad , who openly affirm , that ye are not led by the infallible spirit , and consequently not by the spirit of god ; and your church confession of faith saith , the former way of god's revealing himself by prophecy and immediate revelation , is ceased ; and god hath committed his counsel wholly into writing ( or to the scriptures ) and nothing is to be added thereto by any new revelation of the spirit . and oh , how fa● are ye in this point degenerated and apostatized from the primitive protestants and reformers , who not only affirmed , that there was immediate revelations from god , and that the spirit of prophecie was not ceased , but witnessed the same in themselves , and foretold many things of consequence by the spirit of prophecie , which came to pass : did not iohn knox , and george wishard prophecie exceeding clearly ? of whom it was said , that from the day he entred upon his ministry , t● his death , there never came a storm upon the church , but he foresaw the end of it ; as may be seen in the book of the reformation of the church of scotland ; and many others did prophecie , as ye may read in fox's book of martyrs : and was not this the main and only pillar of the protestant cause against the papists , who should be the judge of controversies , and the interpreter of scriptures ? the pope and his council , with the fathers , said , the papists ; no said the protestants , but the spirit of god. and i read in the fore-cited book of martyrs , how when some who were burnt for their testimony to the truth , in queen maries dayes , were called before the popish clergy , and bishops who disputed with them ; and when the controversie arose concerning such points or scriptures , the popish party alleadged the determination of the church ; but the martyrs pleaded for the determination of the spirit of god : and when it was queried , if such had the spirit of god , and it was answered , yea , ( and one brought that scripture for his assertion , who is antichrist , but he that denyeth that christ is come in the flesh ) the people partly flouted thereat , and laughed them to scorn , as yee do us at this day , because we affirm that we have the spirit of god , and that christ is come , and his life made manifest in our mortal flesh as saith the apostle paul : and that which sounds very harsh in your ears at this day , and is mocked at by you , yea , accounted delusion and blasphemy , viz. enthusiasm , or the inspiration of god , and the motion of his spirit ; was a thing usually known , professed , and possessed also by them , as may be read at large in the aforesaid books , and they said faith was the inspiration of gods spirit , ( and so it is , and i deny that there is any true faith , but that which comes as really and immediately from the inspiration of the spirit , as ever paul , or peter , or any of the apostles and prophets witnessed the same , whom yee your selves acknowledge to have been inspired , and were they now living yee would hiss at them as yee do at us ; calling them inthusiasts : and oh what a time are we fallen in , that the inspiration of the spirit of god which is the very breath of life into the souls of the lords people , should be scorned , and such as witness such a blessed and glorious dispensation , nick-named fanaticks and mad men , even by them who have pretended so highly to be the reformed church , and at such a time wherein the day of god is broke up in such clearness in the midst of them , yet they know it not . . your fore-fathers the primitive protestants and reformers , who saw a little further into mysterie babylon then others that went before them ; for the day brake up gradually , and there succeeded a people who saw over these , who compiled , or rather englished the service-book , and they disowned it , as they did also all other set forms of prayer , and cryed them down as dead lifeless things , and they were for a worship in spirit : thus is was , but even of very late dayes , in queen elizabeth and king iames the sixth , and such were nick-named by their enemies puritans ; and they affirmed that the spirit of the lord was only to teach them to pray and worship , and not any book or man whatsoever ; and were not set forms of prayer cryed down also in scotland , as lifeless barren things ( and the service-book denyed ) and now have ye not again licked up that vomit , and through your cities men set up ( mostly also scandalous in their conversations ) at such hours of the day or night to read a set form of prayer ? and is there any material difference betwixt this and the service-book ? and have not your brethren in england taken it up again ? and when it 's offered to you to read , will ye not also do the like ? there is no question of it , but most of you will , and worse also , when ye are put to the tryal ; and oh , what a mysterie is it to you , praying and singing in the spirit ! are ye not become so impudent , as to mock this also , as i have oft witnessed my self , when your church-members hath been so shameless as to cry in the very streets at us , when passing by , when came the spirit last upon you , give us a prayer from the spirit ? and do ye not flatly deny praying and worshipping in spirit , who deny enthusiasm , which is to say , being interpreted ( for it 's a greek word ) the inspiration of the spirit of god , which is the only flame that kindles up holy 〈◊〉 in the soul after god ? and you who can prate and talk unto god without a book in your pulpits , and chief places of the synagogues , and elsewhere ( in your own wills and times , and in the wills and times of others ) from a rhetorical strain , as if ye were complementing some great prince , your prayers are as life ' ess and spiritless , as those said of the mass-book ; and were ye come truly to the spirit of prayer , ye would know a bridle to your tongues ( without which your religion is but vain ) and that the spirit of god , which bloweth as well , when and where it listeth , is also as far from being limitted to set times as to set forms ; and we read not in the whole scripture , that the lord hath appointed any set times of prayer under the gospel , to his people at all , whose great and most important work , is to wait the movings of the spirit of life from god at all times , whether to pray or give thanks , or to any other spiritual exercise ; and blessed are they who come hither , for they shall know that it is not in vain to wait upon the lord ; for we have waited patiently upon him , and have witnessed , and do witness the pourings forth of the spirit of prayer and praise , supplications and thanksgivings ( filling our hearts and souls night and day ) to the god of our life ; and true prayer is the gift of god , which cometh not at all in mans will or time , and therefore the season is to be waited for , which god hath kept in his own hand , and hath the key of the heart to open it when he pleaseth , and the key into the house of prayer , where is the throne of grace , without access to which , in the drawings of the spirit-of life , man hath no acceptation with god , nor his service or worship ; all is but idolatry and abomination , only such who come to god , through the mediator and intercessor , christ the life , feeling the living drawings thereof in the particular , are accepted of him , and made joyful in the house of prayer ; and hath it not been the regret of some among you ( and may be yet when ye are in a sober mood ) that the spirit of prayer is much lost , and a dry complementing of god come in the room thereof ? . were not your fore-fathers , the primitive protestants and reformers , a separated people ? did not they disown the popish assemblies , and their preaching and worship as idolatry , and forsake it ? and did not those called puritans , both in england and scotland , separate themselves from the other party , who stuck to the service-book , and other superstitions ? and did not the sober people in scotland , in the former times of prelacy , separate from the prelatical assemblies and their conformists ? did they not meet apart , and talked together of the work of god on their own hearts , and worshipped god in spirit , and his blessing and presence was among them , while they kept cha●t to him , and mixed not with idolaters ? now , have ye not apostatized herein also , and mixed your selves in with the profane rabble of the world , as bad and worse then papists , turks , pagans , which hath provoked the lord to withdraw from among you , and ye can pray and sing , and communicate with such ? is not this babylon indeed , which is to say , confusion ? and is not our separation from you also , as justifiable as the separation of your fathers from papists , being we have found you to be of the same spirit , and mostly of the same principles and practices with them , and generally , as wicked , loose , scandalous , prophane and covetous , and abounding with all manner of iniquity as they ? and are not all such idolaters ( is not thee ) vetous man an idolater , whereas covetousness is idolatry , as saith the scripture ? ) and are not all idolaters to be denyed , as to any fellowship with them in worship ? and your fathers did not plead such dirty st●ff ( as you the professors ) have learned now to do ( to shun the cross ) for keeping the popish and prelatical party , their assemblies & service-book worship , alledging , that they sit in moses chair , and therefore are to be heard , and we may like their good , and leave their evil . such reasons prevailed not with your fathers ( nor ought they , for the christians come not at all to the scribes and pharisees , who sit in moses chair , but meet apart , unless to bear a testimony against them ; and bad men with all their good words , can never edifie a soul in faith or true knowledge , which is life eternal ; all they can do , is to edifie in the notion , and feed the wrong part and spirit , which delights in the notion of truth , and is satisfied in the notional knowledge , out of the life ; and the finest , truest words out of a bad mans mouth , can never reach the seed of god , either to the raising of it up , or refreshing it , but on the contrary , burdens and kills , as said the apostle of the false apostles , who had the letter , and were ministers of it , out of the spirit and power ; and the letter ( sayes he ) kills , and so we have found it in our experience ; but these above-mentioned arguments have prevailed with you ; so that ye are herein also apostatized from them . . your fore-fathers denyed the church of rome to be a true church , and her priests , and teachers , and bishops , and popes to be the true ministers of christ , but called them antichristian , and her the whore of babylon , and the pope antichrist ; from which testimony , you their posterity generally have shrunk , saying , that the popish roman church is a true church ( though corrupt ) which doctrine is generally maintained by you , and i have heard it asserted by those of no small profession , and it hath been preached in publick , and that their ministers are true ministers , though corrupt : and you say , if a popish priest should baptize a child , it holds good , and is a true baptism ; and this ye are driven to maintain by the hairs of the head ( so to speak ) when ye are arraigned , both by the papists on the one hand , and by us on the other , concerning the rise of your ministry , and the call of your first reformers to preach the gospel ; for ye are drawn to a pittiful dilemma , or alternative , which is to confess , that either your first protestant reformers and preachers were lawfully called by the popish priests and bishops , to their ministry , and consequently , that these popish men were true ministers of christ , or else to grant they were called immediately of god ; and ye find it most safe to uphold your kingdom , to yield to the former , though against the hair , rather then to confess the latter ; and a third shift cannot be invented , and ye should be constrained to give away the main pillar of your cause against us , and howgh your selves , & suffer the root upon which the national ministry grows , to be struck at by your own consent ; for your main plea against our ministry and ministers is , who sent you ? have ye the call of the church ? how can ye preach unless ye be called ? our answer is , we are called of god , immediately by his spirit , as was isaiah , amos , paul , and many other servants of the lord , who never had a call from man ; and all that men can do in this point , is to approve , consent to , have union with such as are called of god to the work of the ministry , which we dearly own , and refuse not to be tryed by such as have a spirit of discerning , and the approbation of such is accepted by us . now ye reply to us after this manner , immediate calls are now ceased . . and this is another weighty point , wherein ye have apostatized from your fathers the primitive protestants , whose answer was the self-same with ours to the papists ( who asked them concerning their call to the ministry ) that they were called and moved thereto by god ; and it was one of the points of dittay against that faithful martyr of jesus christ , george wishard , one of your fathers , whom the papists burnt for his testimony ) that he had taken up the ministry in his own head , and at his own hand , and was not called to it ; which may be seen in the fore-cited book , called the history of the reformation in scotland , which book ye generally own , and it shall be a witness against you ; and your fore-fathers were far from that poor shift you their posterity run your selves upon , that they were called of the popish priests and bishops ; for neither were the most part of them called by such , nor any other creature , and such as were called by them , disown'd their call , and denyed them to be the true ministers , or their church ( though corrupt ) a true church , as ye now generally maintain : and in the by i would ask you one question ; if the popish church be a true church ( though corrupt ) as ye affirm , why have ye separated from it ? and how can ye justifie your separation there-from ? for it 's another principle of yours , that a church holding the fundamentals ( which make it ( say ye ) a true church ) though there be many corruptions therein , is not to be separated from . and this principle ye have taken up to justifie your compliance with prelacy , and this late church-model and frame , which ye formerly vomited up , and not only quit it ( and the poor bishops could not be permitted to live among you , for after you pulled them out of their places , ye banisht them ) but vowed to god against the same . and now it stood somewhat against your stomacks to receive it among you again , and honour such men , as ye accounted unworthy of a foot of ground in the nation , and excommunicated then , till ye fell upon this pill , whereby ye got it digested , viz. the episcopal party is a true church , and therefore we ought not to separate from them because of their corruptions ; and shuning one inconvenience , have ye not fallen upon another far greater , and quite given away your cause into the hands of the papists ? for what can you answer them who query you , why ye separated from them , being a true church , though corrupt , as ye call it ? and i believe , if popery were urged upon you , even the blackest of it all ( and ye have too much of it else ) this pill of yours would help the most part of you to digest it also . . and your fathers , the primitive protestants , denyed that a wicked man could be a true minister of the gospel ; as may be read at large in fox's book of martyrs ; no man living in mortal sin could be a minister of the gospel , was their common assertion ; and it was one of the points of dittay against iohn husse , for which he was burned , because he affirmed a wicked man no minister ; and have ye not shamefully shrunk from them herein , who maintain it , that grace is not absolutely necessary for the being of a minister , and that wicked men may be ministers , and ye would prove it from iudas being an apostle : now iudas fell from his ministry ( as saith the scripture ) in selling his master christ , which generally your ministers have done ; and have they not thereby fallen from their ministry , supposing , but not granting , they had once been true ministers ? and is it not exceeding ignorance , and stupidity to affirm , that a wicked man , who knows not christ , nor the things of his kingdom ( as saith the apostle , the natural man understands not the things of god ) can be a preacher of christ and his kingdom ? is it not as great a riddle , as who would say , a blind man can give a true description of light , or colours , or pilot a ship , shew the right way to a passenger ? yea , and much more ; how can they preach unless they believe ? we believe , therefore have we spoken , saith paul. . your fathers , the primitive protestants and reformers , affirmed , that any good man might be , yea , was a priest and minister ; which also was the assertion particularly of george wishard , and it was one point of his dittay , and i read it in the history of the reformation of the church of scotland , a petition put up to the queen by the first reformers ; that when in the ( so called ) parish - kirk ; obscure places of scripture were read , any qualified man might have liberty to speak and open the scripture for the edification of the people ; and it was appointed so to be afterwards , as is evident by the books of policy and discipline , framed and presented to the council , anno . which thing by you is called disorder and confusion ; and it was an usual practice among them , without distinction of clergy-man or layely , when they met together , to speak of the things of god , and of his work on their hearts , every one according to his gift ; and these who spake were not distinguished from these who heard , by the name of master , and stepping up into a pulpit , and by getting the hands of so many laid upon them , or by a black gown , or canonical coat : and iohn husse , an eminent instrument of the reformation , and preacher in germany , did wear a gray coat , which he gave to his friend some dayes before his death , as fox's book of martyrs relates . and ye that are so much against women-preachers , some of you may remember upon a day when ye met together apart , men and women , and spoke of the operation of god on your hearts , without the distinction of sex , and women allowed dearly , to exhort , pray or speak , of god's dealings with their souls ; and now ye would bring paul's words against womens speaking in the church , or rather against christ the man his speaking in them , being ignorant what women paul meant , when he wrote , that he permitted not the women to speak in the church : now are not two or three , or half a dozen of men and women fearing god , gathered in his name ? a true church ; or are not two or three godly women met together , a church , though a man be not among them ? and may they not exhort one another , and pray and give thanks together ? and is not that speaking in the church ? and the scripture speaks of a church in one family ; and if a woman ( or rather the man christ speaking in the woman ) may speak in the audience of six or twelve , why not in the audience of six or twelve hundred ? and the woman having experience of god's work on her heart , and who hath felt the love of god shed abroad in her soul , is she not fitter to speak of those things then a hundred men , who are ignorant thereof . so foolish are ye become in your reasonings ; and there are many living yet in the nation , who remember of women who have spoke so feelingly , so lively , and experimentally of the lord's work upon their hearts , that many eminent preachers and ministers , so accounted , have thought shame to open their mouth in their presence . . your fathers , the primitive protestants and reformers , made not latine , greek and hebrew , and aristotle's logick and philosophy , with other humane learning , and the passing of so many years course at the colledge , and that you call school-divinity , the qualifications of a minister of christ ; many , yea the most of them , never was at colledge , nor had the opportunity of any to go unto , unless to a popish ; nor had they any of these languages or curious arts , but were honest , plain , simple men , such as ye now call rusticks and tradesmen , many of them , and yet they passed among your fathers for ministers : but if these men were alive now , ye would cry , away with them non-sensical fellows ? what can they say , they are not learned ? should ignorant men preach ? should wives , shoo-makers , plow-men , herds-men , be ministers of christ ? should they incroach upon our sacred function ? should not they hold them with their callings ? so say ye against many of us , who are not book-learned , and are tradesmen ; and this same was the very plea of the papists against your fore-fathers , being ministers . see how ye have borrowed their weapons , whereby they fought against them , whose successors ye boast your selves to be ; but as these popish arguments were too weak against them , so are they against us : for our answer to you is , though we be not taught with humane learning , nor have the languages many of us , wherein the scriptures were writ , yet we are taught of god , and that is better ; we have been with jesus , and have been made eye-witnesses of his majesty ; and yee are worse then the iews who crucified christ ; for when they admired , that peter being an unlearned man did preach , yet this caused their admiration to cease , they took notice that he had been with jesus , as we have been ; and some of us can truly say ( whereof i am one ) we have learned more in one hours company with jesus , then we did in seven years from the gamaliels and rabbies among you , at whose feet we have so long sitten ; and we are come to the spirit of god , that gave forth the scriptures , and gives us their meaning and sence , though we have not the languages , and which all the languages of the world cannot afford to us ; and though many of us know not to preach in the excellency of mans wisdom ( and some of us who could , yet have renounced it ) and dare not use such a way , lest the cross of christ should be of none effect , yet we can speak , and have spoken , in the evidence and demonstration of the spirit , the words which the holy ghost teacheth us ; and he hath made us able ministers of the new testament , not of the letter which kills , but of the spirit , which gives life ; and god hath blessed our ministry , so that many unto whom we have ministred , have been quickned and brought into the fellowship of the gospel with us ; and such a ministry had paul , which he learned not of man , and yet had book-learning enough ; and such a ministry god hath raised up in this day , which is the free gift of god , to which i bear my testimony , and a part of which i have received ▪ and now is that promise fulfilled , and fulfilling in many hundreds , i will make a new covenant with them , and they shall be all taught of me , from the least to the greatest , and i will write my law in their hearts , ( in a language which is neither hebrew nor greek , but such as he that is born of the spirit can only understand ) and i will put my fear in their inward parts . and now our hearts are come to delight in the fear of god , which teacheth us the hidden mysterious wisdom , which none of the princes or rabbies of this world knows ; and by the word and law of god writ in our hearts , we are made wiser then our teachers ; and when this dispensation shall fill the earth , as it is doing , what shall then become of the scribe ? what shall become of the senator ? what shall become of the doctor , and rabby , and disputer of this world , who spoke to us in a language , that neither they themselves nor we could understand ? but now saith the lord , as isa. . . thou shalt not see a fierce people , a people of deep speech , that thou cannot perceive ; of a stammering tongue , that thou canst not understand . glory to god , the pure language is known , which was before babylon was , wherein the many languages came in , and the tongues of the sons of men were confounded , so that they could not know nor understand one another . and now ye who talk of the tryal of the ministry , have ye not lost the touch-stone of tryal , which was among the primitive christians , and was lost , but is found again among us , even the spirit of discerning , whereby we feel the true minister in the power , and discern him from the false ; so that his fairest , yea soundest words that he hath stoln from the saints , cannot deceive us ; and this was paul's rule to try them who boasted to be the true ministers , and were not ; i will know , said he , not the words of them that are puffed up , but the power ; here was a deeper search then into the best of words , into the power , what power they spoke from ; if from the dragons power , and the ravening wolves power within them ( which may stand with the finest words , which a●e the sheeps cloathing , wherewith that power decks it self to deceive , and so to devour the ignorant ) or if from the lamb's power , the power and spirit of christ , and from grace in the heart . oh , is not that a parable unto you ? we cannot judge the heart , say ye , nor know the spirit within man , which manifests you to be strangers unto the anointing whereby spirits can be tryed , and to the spiritual man which judgeth all things ; and though sometimes ye would give it forth to the people , that ye are not against the teachings of god's spirit ( to you the teachers i speak ) yet ye plainly deny it , both in word and practice ; and ye have no other means to uphold your selves , whereby to purchase your hires , and your dignities and honour , which comes from below , but to keep poor people in ignorance , from the teachings of god ; therefore ye cry out so much against the light , calling it delusion , and bididng people beware of it ; for if any people were come to the light in their particulars , they would turn their back upon you , and deny you your hires ▪ and then your kitchins would not smoak so as now , nor would ye be so gorgious and sumptuous in your gaudy apparel , nor your wives either , which is a shame for to see , and the grief of many sober people , to think upon your pride and vanity , the cry whereof hath come up before god to his throne , and ye may read your doom , isa. . , , . and were it not that ye deny the teachings of god's spirit , why pass ye so many years course at schools to learn from men , what ye may say to the people ? and why buy ye so many books , and have your book-dayes ; and take no imployment but your books , except when some few hours in the first day of the week ye talk to people what ye have gathered and collected together out of old authors , or then what some of you , which are better artists , have moulded together by the forge of your own imaginations , and natural understandings , or when ye were ( and that very sparingly too ) some little time , in that you call your catechizing and visitations of families ; and the bad fruit of all this , shews its much lost labour ; and ye could be better imployed in holding a plow , or digging in a field , or any other honest occupation , then to be deluding poor people , whom ye are ever learning , and yet ye are never able to bring them to the knowledge of the truth ; and the gross palpable ignorance of your parishioners all abroad the nation , with their wicked lives , shews they are evil master-stead , and that ye are not taught of god your selves , else your teachings would have better effect ; and why will ye not suffer such who are not book-learned , nor passed their course at your colledges to learn the trade of it , to preach the gospel ? were ye for the teachings of god's spirit , would ye limit him to use only bookish clergy-men for the ministry , when the spirit of the lord instructs a man , though he could not read a letter ? is he not well learned ? is he not an able minister , who hath his ability given him of god , though man hath not taught him , and yet ye cannot ? away with this ; and why persecute ye such who are taught of god ? and ye dare not say , but their practice answers their profession , and that they are better taught then your disciples are , though they come not at you to learn ; and what means the form and manner of your sermons , when ye will take a sentence of scripture , or common head , as it is called , and branch it out , as aristotle's or ronius logick hath taught you ? and it is one main piece of tryal to young-men , coming forth to the ministry , to make a logical analysis ( as it is called ) upon such a piece of scripture as is allotted unto him ; and he is counted a brave preacher , who can handle his text in such a scholastick method , and an honest plain man who is not acquainted with your school-method , nor topical places ( such as aristotle an heathen hath taught you , out of which , as so many 〈◊〉 ye gather together your points of doctrine , observations , reasons , motives , means , uses , applications , amplifications ) i say an honest , simple , plain man , who is not acquainted with such trifles , but can speak feelingly of the work of god on his heart , should he come and speak among people , ye will laugh him to scorn , and say of him , he hath neither rhime nor reason , he speaks confusedly and non-sense , he hath no method , he is not worth the hearing ; and yet by such foolishness of preaching , many hundreds at this day are converted unto god ; for the power of god hath accompanied such poor foolish mens ministry ; and the lord hath made them true pastors , to feed the people with knowledge and understanding , and they have been instrumental to bring people to jesus christ , the great bishop and shepherd of their souls , whereas ye have nothing to feed the people with but wind and airy notions , and at best , words of truth ye have stoln out of the scripture , which spoke out of a mans mouth , not declaring in , nor the power of god accompanying the words , are but a killing letter ; and let any sober spiritual minded man , in the least measure , judge if such things above-mentioned , which are made the qualifications of a minister , and usually practised by them , smells of mans wisdom , or of the evidence and demonstration of the spirit , or if any of the apostles or prophets used such things , who were taught of god. . your fathers , the primitive protestants were against tythes , and that ministers should have temporal possessions ( as an hire for their preaching ) so said iohn wicklife ; and they had not their hundreds and thousands allorted to maintain them , far less would they force people against their wills to give them maintenance , and poynd them , or put them to horn , and imprison them , as ye will do . and your fathers did bear a notable testimony against the greediness and covetousness of the then priests , as we do against you , for which ye so hate us , and stir up the magistrate against us , as the priests did against your fathers , and they could not suffer any man to reprove them for their covetousness : and i read of a poor man , in the history of the reformation in scotland , who but through his sleep , said , the devil take the priests , for they are a greedy pack , and the poor man was pursued for his life , and made to burn his bill ; and though we were silent , would not the stones rise up and witness against your covetuousness ? and do not the poorest idiots in the land see it ? and is it not a proverb among the people , the kirk is greedy ? oh , what a dishonour have ye brought upon the name and truth of christ ! and were it not for a livelihood , and worldly honour and respect , would so many betake them to such a work ? and does not your gain from your quarter , which you so punctually exact , ( and they that will not put into your mouths , ye prepare war against them ) and your removing from one parish to another , where ye can have a fatter stipend , manifestly prove , ye are moved thereto , rather from a principle of covetousness , then from any desire of doing good to the souls of the people ? and how came many of you to be teachers ? was it not the design of your fathers and relations , who saw it a ready way for them to put you in a livelihood , and sent you to schools to learn the calling ; as ever the shoo-maker , or other tradesmen past his apprentiship , and then becomes free to use the trade ? the thing is well known , and i speak it with regret ; and have not many of your selves sometime a day intreated the lord , that he would send a purge , and put away out of his house such buyers and sellers ? and now the lord is come to make the purge , and who of you can abide the day of his coming ? the purge goes so deep , its like to scourge you all out at doors , and e're yee be put out , yee will rather hold in who are in , and seek to uphold one another , but yee shall all fall together . and whereas yee plead , that he who preaches the gospel , should live of the gospel ; so say i , but i certainly know , if the magistrate would but take away his force whereby he compells the people to put into your mouths , and if your selves would forbear your cursing , & excommunicating them , ( all which is rigid law and far from gospel ) your gospel could never maintaine you , and many of you would be let starve . . your fathers the primitive protestants professed themselves against traditions , and all whatsoever that had not a warrant in the word of god , in the matter of his worship ; iohn knox said that every thing though not contrary , yet if besides the word of god in his worship , was to be denyed , and yet this day has discovered several things , which they kept , to have been but the traditions and inventions of men , but they knew not so much , and professed themselves against all traditions whatsoever , and what was not warranted of god ; and now have yee not shrunk from them herein , and taken up many things , they did cast from them as traditions ; and you say , the light of nature or humane reason and prudence , may supply what is wanting in scripture , to teach men at least some circumstances in the worship of god , for order and decency , which is the doctrine of your church confession of faith : oh have yee not thus shouldered christ off his throne , if he by his spirit is to direct men as to the substance of worship , will he be wanting in the lesser to teach the circumstances also , and the order and decency ; does not all true order and decency , come from the lords spirit , who is the god of order ? and is this to do in faith , to follow the direction of the light of nature , which is stark blind in the things of god , and humane reason and prudence cannot step one right step herein ? and have not hundreds of the popish supperstitions crept in , under this mask of order and decency ? and is not this the prelates plea at this day , for his service book and organs , and surplice , and altars , and sign of the cross ; lo , how have yee given away your cause in this also . . and your fathers the primitive protestants , were against all observations of dayes , and called them supperstitious who observed them ; and your ministers preaches up the observation of such days ( namely that called christs birth-day ) which within these three or four years they preached down , which breeds no small admiration to poor people , as if they had changed their god ; but i know well generally they have kept to their god all along very constantly , among all their changes , being such ( the apostle mentions ) generally , whose god is their belly , and this master they have served , and do serve very faithfully , making every change answer its design . and though yee lay such stress upon the observation of the first day of the week for a sabbath , yet one of your fathers ( calvin ) denyed the observation of that or any other day , since the coming of christ , to be commanded of god , ( and so many hundreds of protestants ) and is it not a great abomination , which may make the very sun to blush , whose day yee call it , to profess to keep a day holy unto god , wherein yee ought not to think your own thoughts , nor speak your own words , nor take your own pleasures , and yet spend it so as yee do in gluttony and drunkenness , sporting , & gaming , buying and selling , worldly communication , quarreling and fighting , and will not the minister , who in the pulpit hath been telling you , yee should not speak your own words in that day ; but so soon as he comes forth falls as fresh to the worldly discourse , as any other ; which i have oft observed to the grief of my heart as many others have done . . and your fathers the primitive protestants , were against prelates , and lording bishops : it 's true in queen maries dayes in england , there were some bishops , who did bear a measure of testimony against popery , according to the knowledge of that day , and sealed it with their blood , and the lord had regard unto them according to their faithfulness , to what they saw ; but such who came after saw further into mystery babylon , and it was discovered unto them by the light , and they discerned prelacy to be a limb of antichrist , and so called it , and but of late dayes , it was covenanted to god against ; again , and again , and did yee not your selves vow to god against the same : so that herein ye have not only apostatized from your fathers , but from what yee were of late your selves . oh what is become of all your zeal now , for that covenant , which yee accounted the glory of your nation ; have not many of you trampled it under foot , as a dunghill , ( which once was a crown unto you ) and yee think shame of it , as it had been a whores brat ; and you who were very forward in causing others , to suffer for their not concurring with you , have not the confidence to suffer for it your selves . oh were there a willingness in you to bear your testimony by sufferings , ( which hath been as weighty and useful a testimony as any ) as yee have formerly done by actings , yee would not want a fair opportunity for the same , did yee keep but faithful to the same very principles yee own'd , in disowning the worship and constitution of the ( so called ) church now set up , which yee vowed against ; and did yee stick to your liberty , yee ought to have met together to worship god , according to your knowledge , ye would not want i say a fair opportunity to give a notable testimony by suffering for your cause ( in disowning such men ye covenanted against ) it's little worth if it be not worth the suffering for , were it not the loss not only of means and liberty outward , but of life it self if put to it ; and who would have believed it within these few years , that such an occasion coming , as now hath come , it being enacted by law , that all who should be found meeting together to worship god any where else , but in the prelatical assemblies and their conformists , and such who joyne issue with them , should be put in prisons throughout the whole land ; i say who would have believed that the prisons should have been so empty , would it not rather have been concluded , that such a time coming , the prisons would not have contained the thousand part of them , and yet they are all empty for them , and i know not amongst all the thousands of you ( ministers or people ) that vowed to god against that filthy thing set up in the land , any of you all bearing a suitable testimony by sufferings according to your own very principles , or have yee not all fled , before pursued , or if some began to set their faces to the battle , yet they could not stand the brunt of it , but shamefully yielded and shrunk from their testimony by sufferings , and now the lord hath raised up a people ( even whom yee call in derision quakers ) who fear the living god , and tremble at his word , but fear not what man can do unto them , among your selves , but not of your selves , who hath received courage from the lord , to bear their testimony by sufferings , and yet though they had power , could not find in their hearts , nor durst they to cause their persecutors to suffer , or lift up sword or spear , or any carnal weapon in their own defence , against them ; but we can pray for them that persecute us , and bless them who despitefully use us ? and what is the occasion that the people called quakers suffer imprisonment , and the spoyling of their goods , but the very self same ; yee have to undergo the like sufferings , were yee faithful but to your own principles ; the cause i say is common to you with us ▪ viz. our testimony against that which is now set up in the land , and both yee and many of us also vowed to the most high god , while we were among you , we should never own such a thing , and we have kept to our vow , and yee have shrunk therefrom . now say yee generally , we have not seen a clear call to sufferings as yet , and we should not run upon them without a clear warrant and call , we are not put to it to take any contrary oath to the former , and there is not any promise or oath required of us , to the owning of that we covenanted against , only it s laid on us to hear them , and pay their stipends , and we may do all this without owning them , and they shall never have the approbation of our hearts , and when an opportunity serves , that we may shake off this yoak , we shall be found ready to give them a heel-chop , and say some of the ( so called ) ministers , why may we not preach under the bishops , and sit in synods with them , and concur in the ordering church affairs with them , and give obedience to their lawful commands ; and yet this cannot be called an owning of them , and we conceive it 's no breach of our covenant , and the things required of us , are not so weighty as that they should make us quit our calling , the preaching of the gospel , what would become of our poor flocks , if we should not give some kind of submission , or condescendency unto them , we could not be permitted to preach , and some of us have got the favour , that no oath or ingagement is required of us ; they who have given ( as the most have done ) let them see to it , we are free . ans. as for your alledging that yee see not a clear and manifest call to sufferings , it is no wonder so long as your minds are abroad , wandered from the just and righteous principle of god , his witness in your consciences , which can only let you see the call , but now yee not consulting herewith , but misregarding it , and looking out to see your warrant or call in the scriptures , yee may look long enough upon them , e're yee can see your call ; therefore , the light of christ , in your consciences being gone from , the deceitful heart will draw , the letter of the scriptures to its own inclinations , and promp you to put such a gloss upon it , as may keep you from the cross ; and while ye abide in this state , should ye be tryed further , & put to these things , yee think for the time , yee could not condescend to , and yee should have a clear call then to suffer , yet the deceitful heart would furnish you with a second shift , and a third , till yee should never see a call to any thing at all ; and is it not with many of you so ? is not your call grown dark & unclear to you in many things , which before the cross came , was clear enough to you . now whereas yee say ye are not put to it , to make any contrary oath or promise , and so yee think yee have not broken your covenant . i ask , is not a real practical breach of it , aswell , a breach ( if not more ) as a verbal ? yee have broken it in your practice , forasmuch as yee have in the least bowed , or yielded to them , which as yee mind gods witness in all your consciences , it will shew you : now , admiting , or giving , but not granting , that your hearing them , and paying them their stipends , were not an owning them , yet i query you , is it a disowning them ? can yee be said to disown them ? while yee so uphold them , and come at them , i am sure , if yee be not exceedingly blinded yee cannot call , your hearing them , and paying them their stipends and revenues , a disowning them ? well then , yee neither own them , nor disown them ; and is not this the detestable neutrality yee in express termes covenanted to god against , i appeal to the witness of god in all your consciences ; if it be not so , in the like manner i answer to you called ministers , is your preaching under them , and sitting in synods with them , and coming in the ordering of church affairs together , and your obeying their commands a disowning them ? nay , yee cannot say it , except yee bewray your exceeding folly ; well then , ye neither own them nor disown them , and is not this the detestable neutrality yee vowed against ? and if perhaps some of you have not given any oath or promise to these men ( and it is rare if it be so ) yet your practice is as real a breach as an hundred oaths and promises ; and whereas yee say , obedience may be given to their lawf●l commands , i answer , such as are not lawfully constitute rulers , but usurpers , ( as many of you affirm ) no command proceeding from them is lawful as such , though never so lawful upon the matter ; for there are a great many circumstances required ( more then the matter of the thing commanded to make it lawful ) one maine is , that the imposer of the command , have a just and lawful authority , and power from god thereto , for there is no power but from him , the powers that be are ordained of god , romans . and as for your alledging these things , are not so weighty , required of you , as that yee should be put from your preaching ; i answer , admitting yee were true preachers , or ministers ( for i argue according to your own principles ) yet e're the least circumstance yee should yield unto 〈◊〉 , which is sinful and forbidden of god , yee were to give up the service of your ministry were it never so useful , for that yee are not to ballance your ministry with the smalness of the things upon the matter , on the one hand , and the service yee can do on the other , but to look alwayes to the command of god , and the honour of his name , and truth which is weighty enough to down-weigh all other considerations , though never so weighty . . and your fathers the primitive protestants affirmed , that when any thing contrary to sound doctrine was set up , and brought in , the ministers who stand upon the watch tower , should not keep silence , but testifie against such a thing , and forewarn the people to be aware thereof ! and they judged silence to be a sinful connivence witness the protestations made several times against such things , and but of late dayes , the protestation made at the cross of edenburgh on the . day of the month called september in the year . wherein they largely shew , backing what they spoke , with pertinent scriptures to that purpose , that they ought not to be silent : likewise it was a principle among them , ( the first reformers ) that they should not forbear to preach , though all the powers on earth should forbid them , whatever punishment could be inflicted upon them therefore , and it was their practice also , for they put their lives in hazard , and many of them lost their lives , bearing their testimony , and they accounted the winning of souls of people , of more worth then the saving their bodily lives ; and as yee may read in the history of the reformation in scotland , to such who queried , why was not obedience given to the magistrates command ? it was answered its better to obey god then man , as peter answered the rulers of the iews . now such of you of the national ministry who stuck to take the canonical oath or to make an active complyance , with the bishops , as the rest of you have done , yet have yee not shamefully shrunk he ein , yee who could open your mouths wide , against these things , now set up , before they were brought in among you , when there was no hazard of speaking , and talk boldly against the bishops and their corruptions , and spend a good part of the hour glass on such a purpose ; but now are yee not shrunk dumb with a panick fear , that hath overtaken you , and yee have quit ▪ your ministry at the command of man , far unlike the good shepherd that flees not when the wolf comes , but stands up to defend the flock from the wolf , and laies down his life for the sheep , but the hireling flies , because he is an hireling , as yee have done ; and have yee not rather obeyed man then god ? if ever the lord called you to your ministry , had man power to have taken it from you ? is it not too man●fest a proof that your call and power to preach was but of men , who as they gave it you , can take it from you , as they have done ; and yet poor men ye think ye are suffering for a testimony of a good conscience ; but alass , it 's a thred-bare testimony , so to speak , and as it stands the lord will not take it off your hands ; for have yee not chosen a lesser suffering to shun a greater ? your stipends are taken from you , but is that enough to make you leave off feeding the flock ? ( i speak according to your own principles ) regard yee no more their souls , nor your bodily maintenance ? or is there any other put in your pulpits , is that enough either ? can yee not preach elsewhere then in a pulpit ? may yee not preach in a field , or from house to house , as did paul and many others , yea , your fathers did so ; or do the people refuse to hear you , then yee have but badly learned them , & they are not taught so much love as to stick to their pastor when the wolf comes ; but should yee not preach to them whither they will hear or forbear as ezekiel did , and was commanded of the lord so to do ; or have they commanded some of you to go over seas ? should yee have obeyed that unjust command ? or if they had taken you away by violence , what hinders but yee may return to the flock , were not the fear of man over you ? i know nothing ( in the will of god ) but prisonment or death , or some such outward violence , could hinder a true pastor from the flock ; or hath the ( so called ) church commanded you silence , but if their sentence be unjust , as yee think it is , should yee have obeyed it ? and yee have but a poor plea when yee say , it 's for peace sake yee so do ; for the peace which is in hazard for the testimony of the truth is but false , and so not worth the keeping , but that it was not the peace sake of your church , or any reverence to their authority ( though this be your main defence ) but the fear of man , that hath prevailed with you to quit your charge , manifestly appears by your practice but a very few years ago , when you called church men ; could either 〈◊〉 the magistrate , or when he winked at you , then yee were busie with your protestations , and yee became divided into two parties or factions called protestators , and publick resolutione●s ; and your brethren charged you , who either protested , or adhered to the protestation , with breaking the peace of the church , and disobedience to its authority ; and in that day yee could roundly answer them , that yee were to be more careful for the preservation of the truth , then of a peace that could not stand therewith , and their authority yee were not to regard , they abusing it ; and when oliver cromwel wincked at you both , i well remember your carriage , and was an eye-witness of much of it , with many hundreds , how many protestations were made in your synods , south and north , and when the one party or faction would depose , such a man or men from the ( so called ) ministerial function , the other party would bid him or them preach , and maintain , uphold and defend him ; and now the churches authority not being backed with the magistrates sword ye could break through it as cobweb , and some of you , whom your parishes would not receive , yet yee urged your selves upon them , whither they would hear or forbear . all this and much more is fresh in the memory of thousands , and this day hath abundantly discovered you : and oh that yee could take shame and confusion of face to your selves , and read the language of the lords work in this day , which would be answered with his witness in your consciences ; saying with these , ( ier. . . ) let us be silent , for the lord hath put us to silence , for a more excellent ministry ; the lord hath brought forth in this day , even that of his own spirit , whereto yee have been and are great strangers , and yee have need to learn the first principle of the oracles of god , which is the light of christ shining in the dark heart , although yee have been so long teachers of others , and the christ whom yee have preached so many years , yee have him yet to learn , and if ever yee receive a part of the true ministry , yee must come to know him revealed within you , which for the time is a parable to you , and yee call it delusion . and now oh yee people of scotland know that the lord in his great mercy to your souls hath brought this day over your teachers , to let you see they were but broken ●●sterns ; and their fair profession and many good words , whereby they made merchandize of you , hath much opposed and withstood the appearance of jesus christ , and that which letted is much removed out of the way now , and the lord is come to teach his people himself , and to gather them into his unchangable truth , which is not subject to the windings and turnings of your teachers , and the pure fountain of the water of life , hath been opened unto us , and we drunk thereof to our unspeakable refreshment and satisfaction , and we cannot any more come at your pudled waters . . and your fathers , the primitive protestants , acknowledge no head in the church but christ jesus ; and they maintained the power and authority of the church to be altogether independent from , and not subordinate to the magistrates power ; and iohn welshe and others of his brethren bore a testimony to this in his day ; for which , together with their testimony against prelacy , they were imprisoned at blaknes , as appears by a letter of his , with several that 's extant at this day ; and now how far have ye shrunk from this testimony of your predecessor , judge ye your selves , who call him in your church-prayers , supream judge in all cases , and over all causes , civil and ecclesiastical . there is also two other weighty particulars , which is well known to have been maintained by many primitive protestants , both denyed by you , viz. that christians ought neither to swear , nor fight with any carnal weapon ; both which were asserted by those called the lollards of kyle , as ye may read in the book of the reformation of the church in scotland ; but the setter forth of the aforesaid book , hath added to their words , to the first article , which is ( according to their assertion , as it was found in the records of glasgow ) that in no case it is lawful to swear , he hath added , to wit , idely , rashly , or in vain ; and to the other , that christians should not fight for the faith , is added , if not driven thereto by necessity ; which two additions manifestly appears to be put to , by the publisher of the book , and that they are not these mens words , for that they are printed in another character ; and he alleadges their enemies to have depraved them , for he sayes , these articles , together with several others , were found in their records ; but his alleadgance is not so fair , being he had no sufficient ground therefore ▪ and the articles are true and sound without his additions ; and it 's a perfect contradiction , which neither the lollards of kyle , or any rational man could affirm , to say , we must not swear at all , or in no case it is lawful to swear , which is universal and exclusive , and then to put a limitation thereto , but in such cases , viz. idely , rashly , and in vain ; i say , these two propositions , it is lawful in no case to swear , it is lawful in some case to swear , are a perfect contradiction , and no rational man can affirm both , for either the one or the other must be false ; and so the lollards saying in no case it is lawful to swear , it is clear that they were not only against swearing , idely , rashly , or in vain ( which neither their adversaries denyed , so that it needed not be a point of dittay against them ) but against swearing in any case , or at all . so by these . or . articles , let all in whom there is any measure of ingenuity , or simplicity , try your present church constitution , and with the light wherewith christ hath enlightned you , examine , and ye will find , that though ye call your selves the reformed church , ye are far from the first reformers ; and that the whole protestant church in europe , hath much degenerated from the primitive christians and protestants , both in principles and practices , and is become quite another thing , retaining the name like an old rotten ship , that hath been so often clamped and clouted , that all the former timbers are worn out , and others put in their place , yet keeping the name , and somewhat of the form and shape ; and ye have sailed long up and down in this old rotten ship , which is just upon the splitting , and suffering shipwrack ; and it were happy for you , if ye would swim forth out of her for your lives ; and the greatest loss of all , is of the spirit and life of your first reformers , as appears by your fruits and conversations at this day . is not that fidelity , honesty and simplicity , much lost , and quite decayed , that some yet living remember was in the land , and treachery , falshood , guile , and deceit come in the room thereof ; and one brother cannot trust another , and love is waxen cold , and much selfishness crept in , and the profession or religion made a meer cloak of maliciousness , and that temperance and sobriety in words , diet and apparel , that was among many is quite gone , and wantonness , gluttony , and drunkenness , whoredom , cursing , and swearing , and prophaning of the name of god , and fearful oaths come in stead thereof , and tyranny and oppression , more then among savages , and yet people given to such wickedness , are accounted your church-members , and partake of all the church-priviledges with you ; and when any such die , the cry goes through your streets , there is a faithful brother departed , &c. or when any of them hath a child to be sprinkled , the priest will cause him to rehearse the articles of his faith ( and he hath no more faith , nor so much as the devil , for the true faith purifies the heart , and lodges in a good conscience . ) oh horrid abomination ! and is not the zeal among professors quite withered , and deadness , laziness , stupidity , security , neutrality , carelessness and sottishness , generally overgrown them , and all manner of iniquity abounds ? postscript . and now ye who accuse us ( in derision called quakers by you ) as apostates , and that we have denyed our fore-fathers faith , try your selves , and parallel your fathers principles and practices with your own , and also with ours , and ye shall find ye are degenerated from them exceedingly , as we were while with you ; but through the grace of god are we recovered , and brought to witness the spirit and life of the primitive protestants and christians , and in all . above-mentioned articles we agree with them , and ye disagree with them ; and ye cannot instance to us one particular , wherein we dissent from them , warranted from the very letter of scripture ; for these things wherein we have forsaken them , we have discovered by the light , which hath opened the scriptures to us , to have been but the inventions of men , and babylons more subtile cup of fornications , which because that the day was not so broken up among them , as among us now , they did not discern ; but now the light hath shined forth in such clearness , that we have seen to the bottom of all babylons treasures ; and were they living in this day , they would concur with us , in disowning these things , and i am satisfied in it , they have been accepted of the lord , according to their faithfulness ; but supposing ye were not shrunk from any of their principles , it 's in vain for you to think , that god will take that off your hands , he received from them , winking at their weaknesses in the day of ignorance ; for that which makes a people acceptable with god , is their faithfulness to the dispensation of knowledge in their day , and their answering his requirings therein , and following him whithersoever he leads , of which ye are very short , and this is your condemnation . written in the th . month , from the tolbouth of aberdeen . g. k. true and righteous iudgement from the god of judgement , separating the precious from the vile , concerning the late proceedings of the people of scotland in the matter of their reformation from , and their covenanting against prelacy , with the corruptions and popish superstitions accompanying it ; as also concerning their church constitution , ministry , worship and government , set up by them , after the pulling down of the former , and discrying it , as antichristian , wherein likewise the lords controversie with them in laying them by , and suffering this day to come over them , is shewed in which their building is also laid in the dust , and its the will of the lord , that it never be again rebuilt . give ear unto me , o ye people of scotland , of what quality or degree whatsoever , and i will shew you the true and righteous judgement of god ( from whom i have received it , and by whom i am moved to declare it unto you , for your good ) concerning your late proceedings in the matter of your reformation from , and your covenanting against prelacy , and the corruptions and popish superstitions accompanying it , and other particulars above-mentioned . a zeal there was in many of you ( rulers , teachers , and people ) in that day for the lord , and his name and truth , which he did tenderly regard , and it was marked before him , though the most of you all along minded more your selves , and how to compass your selfish , covetous , and ambitious designs then his honour ; and ye made the name of truth and religion a meer clock to cover and mask your hypocrisie with , yet a true simplicity and uprightness of heart was among others of you , and ye did well in disowning and departing from such men , who gave themselves forth to be the lord's ministers and servants , but they ran , and he sent them not , and their covetousness and ambition , and seeking how to please men for their own ends , and not his honour , nor any true zeal for him , set them on such a work , to lord it over the people , which he had forbidden , and it is abomination to him , together with the many things accompanying them , which they gave forth for his ordinances , good order , decency and comliness in the church , but were the meer inventions of men , and babylons golden cup of fornications ; and that ye vomitted up , and refused any more to drink of this cup , or to admit of such things as his ordinances , or belonging to his worship , or as if he allowed it ( whereby your iniquity is exceedingly agravated before god , and his indignation and jealosie burns as fire against you for your returning thereto ) and because of the iniquity of such men , their pride , pomp , covetousness , tirany and ambition his wrath kindled against them , and he poured contempt , and desolation upon them , for the cry of their wickedness , together with the prayers and ●upplications which came from many in that day ( because of them ) ascended up into his throne in the time of their great affliction of spirit to see his truth , and name so much dishonoured , and the lord heard and regarded , and delivered them from that , which was their trouble and grief of heart , and he removed that out of the way , which was a great let unto his work , and glorious appearance in the land , and after the removal thereof , the lord put a fair oppertunity in your hands to have been blessed instruments in his work , whereby had ye improved it , ye should have been at this day a glory in the earth , a praise , a renowne , and a blessing , and your memory should have endured ; as a sweet savor unto all succeeding generations . but he had many things against you , whereby he was provoked to lay you by also , so that ye should not be honoured ( nor ever shall be in the state ye are in , and way of your proceedings ) as instruments in his glorious work , which he hath purposed to bring ( and is bringing ) forth in the earth even a work of wonders and admiration , whereby he will make to himself a name everlasting therein , and give matter to all the simple-hearted of thanksgiving , and praise for ever and ever ; and this work he is bringing forth this day in the midst of you , and yee are so far from joyning issue with him therein , that ye are all opposing it , but it shall go on , and prosper , over the heads and bellyes of all gainsayers on the face of the whole earth , and if yee repent not and give way unto his determination , he will bring this word to passe against you ; behold ye dispisers , wonder and perish . and now hear the righteous judgment of god concerning these things he hath to charge you with , and have been snares unto you , and matter of provocation unto him against you , for , although a true and tender zeal ( in a measure ) there was in many of your hearts in that day for the lord , and his name and truth ; yet much of a fiery , headstrong , furious false zeal , not according to knowledge , and which was not begot of the lords spirit , nor kindled at his alter , did company the same , and much prevailled over that which was pure , and tender , and of his begetting , and yet he regarded this , and because of it he loved and pittyed you , and suffered you long , till he could bear no longer , for ye were become as those , yea , and worse , whom he spued out before you , against whom his controversie was : and you went forwards in the counsels of of your own hearts , and advised with flesh and blood , and not with the lords spirit , what yee should do , and yee relyed upon the arme of flesh , and thought to have reformed the land with your carnal weapons , and power , and force , and might , not considering his determination which he spoke by the word of his mouth , to his prophet of old , not by might nor by power , but by my spirit saith the lord. and yee dealt cruelly and roughly with such as had not freedom , nor clearness to go on with you , in the manner and way of your proceedings , and so yee became guilty of the same iniquity , yee cryed unto him against in those men , who dealt cruelly and tyranically with your selves , and yee constrained many hundreds of poor people in the land to vow unto god and make a covenant with you , who knew not what they were doing , no , nor knew him at all ; and because yee mixed your selves in , with a company of ignorant , vile , prophane and abominable persons , without all fear of god , and drew them along to concur with you , thereby thinking to make your selves stronge and mighty by reason of number and unformity , therefore was the lord provoked against you , for he regarded none of these things ; the vows of the wicked are an abomination to him with all their services , and he accepteth no uniformity , but that which is of his spirit , which knits the members of the body together , and admits nothing unto union with the body , but that which is of his begeting , and but two or three fearing the lord joyning together in a perpetual covenant , to stand up witnesses for his name and truth , are dearly regarded by him , but many thousands associating together out of his fear he regards not at all . and forasmuch as by your vowing and covenanting , yee proceeded to put a stop and limit to the lords spirit in any further discovery of his name and truth , his wrath waxed exceeding hot against you , and he loathed both you and your covenant , and suffered it , as it is at this day , to be trampled under foot , and permitted your enemies , which were buried in the very dust , and their memory almost perished , to rise up against you , ( to wit the prelats ) and bring you in greater slavery and subjection then ever , ( and now they are doing their work , and when it is done they most return to the place whence they came , and the time is near ) and many other circumstances in your proceedings , the lord never own'd , nor shall own , in which as yee mind his witness in all your consciences , it shall instruct you , and also show unto you the hypocritical , treacherous , deceitful , ambitious , forward spirit , that moved in you , and set you on work many times , whereby his spirit was grieved , and that of his begetting over topped , and oppressed . and above all the great controversie of the lord with and against you , was and is , that yee got up above the cross of christ and turned from it ( the cross which is the power of god ) which would have kept your feet in a straight , even , stedy course , so that yee should not have declined out of the right path , either to the right or left hand , and it would have proved a righteous ballance unto you , whereby ye might have weighed every motion that arose in your hearts , and thereby known what was of the lords spirit , and what was of your selves , and of the suggesti●● of the devil , which laid his snares before you , and catched you in them ; and for that ye kept not chast to his light in your consciences , nor to the leadings of his spirit , this was it that which discovered to you the popish and prelatical abominations , and begat a loathing in you against them so that yee could have no rest till yee came to forsake them ; and had yee kept chast to this , it would have carried you on all along in his work , and steered your course from first to last in the streight , even righteous path of judgment : oh ye did run well who did hinder you ? but yeare become so foolish , who began in the spirit to end in the flesh ; and now when yee got up upon the walls and bulwarks of your enemies building , and leveled it to the ground , when yee had rooted out prelacy , and the many corruptions and superstitions accompanying the same , and digged down a good part of babylons upsetting , then yee betook your selves to build , and yee thought it should have been a a house for god , and it was but another babylon , for yee had gone from the true foundation , the light , life , power and spirit of christ in your particulars , and yee gathered hay and stuble , and cast upon it , and suffered the earth in you to come over , and ye hid the talent the lord had given you , therein , even the noble and precious and blessed gift of his light , and the manifestation of his spirit ( given to every man to profit withal as saith the apostle ) which would have been a sure foundation unto you , and would have taught you in the infallible wisdom , how to have reared up the building and frame , even to the setting of the least stone or pining thereof , and it would have cemented and knit every part together , and given it a comely proportion , and all its due and proper dimensions , in height , bredth and length , and made every stone living , and it should have been a glorious building indeed , a spiritual house to offer up a spiritual service , and sacrifice to god continually ; and though the winds had blown , and the rains descended , and the floods had come , and assaulted it , yet it should have stood , which it hath not , but hath fallen , and the fall of it is great , and it hath filled you with amazement , confusion and astonishment , and darkness hath so overtaken you , and the vail is grown so thick over your hearts , that you see not as yet , cannot see your own folly , and that your building was but on the sand , and the work of your own imagination , out of the wisdom of god , and this i am moved of the lord to declare unto you that it hath been so , and though your frame was somewhat more spacious and taking , to the eye of man , ( being somewhat in appearance , nearer the letter of the scriptures ) then that other cast down by you , yet it was as far from being the temple or house of god , being not of his spirit ; for this ye had gone from in your own particulars , and at length became so impudent as to deny such a thing could be expected , to wit , the leadings of the infallible spirit of christ , to teach you , and guide you infallibly in your proceedings ; and ye set the letter of the scriptures above it , and in it's room , together with your own imaginations , for ye being gone from the spirit of truth , the eye which read the scriptures aright , came to be put out , and the false eye opened , which read them backward ; and the scriptures were perverted by you to a wrong sence or meaning , and ye drew them to the square and rule of your opinions , which the erring mind , through satans suggestion had begot in you ; and now ye fathered your opinions upon the scripture , and they were but the brats of your own imagination . and oh , what were the materials of your building ? were they living stones polished and smoothed by the power of god ? or rather , were they not the most rude , profane rabble and multitude of the world , the same whereof the prelatical and popish frame was composed of ? and who were the builders ? were they men taught of god standing in his wisdom ? was your ministry a spiritual ministry ? were they able ministers of the new testament , not of the letter , but of the spirit ( such as the scriptures speak of ? ) were they called from heaven by the revelation of christ ? or rather , was not your ministry even such as the former , of mens making , which stood in man's wisdom , and taught of men , as among the very papists ? yea , it was even so . oh , how little hath the teaching of god's spirit been regarded ! were they not accounted able ministers who could talk upon the letter , and give many good and fine words to the people , and speak the saints experiences recorded in scripture , which generally they never knew themselves , or if any knew somewhat of that nature ( as some did ) it was not principally regarded ; and men were let pass for ministers who were gifted with humane learning , and gifts under which the best induments of knowledge or utterance , which come not immediately from the revelation of the infallible spirit of truth , may be comprehended ; and after ye had quit the service-book , and that way of worship in set forms , and denyed them as dead life-less things , your humane learning and abilities ( together with the customary way ye had inured your selves to ) prompted you to talk and utter many words before god , which yet was as far from spiritual worship as the other ; and if at any time somewhat of the lord's spirit moved and breathed among you , as it did , for the lord much pittied for his seeds sake , yet it was much suffocated and choaked , by your running forth after the imaginations of your own hearts , ye not knowing the cross which stayes the mind , and gives a check to the forward proposterous spirit , which is rejected of the lord with all its services ; and because your minding more the words and form , and visible things , then the living power , whereby the lord was provoked more and more to withdraw from among you , and leave your house desolate , as at this day it is . and your presbyterian form of church-discipline , order and government , it was nothing upon the matter better then the episcopal , there being no material difference ( in the sight of god , to render it more acceptable to him ) be●wixt the one and the other , neither of you knowing christ the head in you , teaching you by the revelation of his spirit , to determine of things coming before you , ( so that ye could not say with that synod , act. . . it seemed good to the holy ghost and to us ) but ye went on in the same manner with them of determining of particulars in mans wisdom ; and by plurality of voices or consents , which is but a very fallible way , and hath done more evil then ever it did good , and it is all one before the lord , whether one or a few should determine particulars , as it is among the bishops ; or whether many by an equality should do it , as among the presbyterians , you being both out of god's wisdom , and asking counsel and not out of his mouth ; and ye called presbyterian ministers did step into many things ye 〈…〉 the bishops out of , or things much what alike , and of the same nature : ye denyed their lordships , and took to your selves selves masterships , ( both being equally forbidden by christ ) ye would not suffer them to lord it over you , but ye would lord it over the people ; yea , and did , as tyrannically as ever the bishops had done ; and ye were offended at the surplices , and the canonical coats and belts of their clergy , and yet ye were equally superstitious and vain in your black cloaths and gowns , with pasments and ribbons upon them , and other superfluity of naughtiness ; and ye were angry at their revenues being so great , and yet ye stept in also to many of them ( and some of you had as much by the year as some of them ) and into their pride , covetousness , lightness , vanity , ambition , carelessness , concerning the work of jesus christ , and the salvation of poor people , whereof ye took up the charge , and many other iniquities they were found in , for which the lord was provoked against them , ye have taken as it were a succession of , and ye thought the lord should have winked at you , and indeed he bo●e much with you , and had respect unto that poor , honest , tender , simple , zealous thing that was once among you in a day , but he could no longer forbear , for the cry of your sins was great , and his oppressed seed in your hearts , as a cart pressed with sheaves under your wickedness , cryed likewise against you and he heard and brought desolation upon you also , and laid all your stately building in the dust ; and now great is the lamentation and sorrow of your hearts , because of the fall of your building , and ye are crying in the anguish of your souls for a day again , wherein ye may have an opportunity to repair the breaches , and build up the old ruinous heaps ; and ye are saying in your hearts , the tyles are fallen , but we will build with hewn stones ; the sycomers are cut down , but we will build with cedars , and make the frame more able and firm then before to stand out the storm . but i say unto you , in the name and authority of the living god ( should ye attempt such a thing till ye come to his light , and the leadings of the infallible spirit of truth in your particulars ) it shall not prosper , it shall be as with them who attempted the rebuilding the walls of ierico , and have no better success , and ye shall but labour as in the very fire , and weary your selves for very vanity : i have determined , saith the lord god almighty , to race all to the foundation which is not of my building , to pluck up root and branch ; and all which is not of my planting , i have said to my messengers and servants , go ye up upon her walls , break down her battlements & bull-works , for they are not mine , & level all to the ground , and let them not be built for ever and ever , amen , saith my soul. and it is god's rich mercy , love , and compassion , that he hath brought this day over you ( could ye but open your eyes to see it , and some shall see ) that ye may suffer loss in these things which have been and are a loss and snare unto you . the th . month . from the tolbouth of aberdein . george keith . the word of commandement from the lord ( which filled me with heavenly joy and comfort ) came unto me the . day of the th . month ( called december ) saying , shew unto the people of scotland my true and righteous judgement , concerning the particulars above-mentioned : and now , however these be received by you , i have peace in my god. the blessed long looked for day of god , broke up amongst us the lords people called quakers , with a declaration of the lords loving kindness to us , and what he hath done for our souls in causing the light of his countenance to shine on us . and a brief description of our church , ministry , word , worship , order and government . and a proclamation of the foresaid day of the lord to the people of scotland in judgment and mercy . with a loving exhortation unto them , and dear and tender counsel concerning what the lord requires of them in order to a perfect , and thorow reformation which they have often assayed , but never as yet come at . also a few words to such who expect the breaking up of the day of god , and yet deny it , broke up among us . written in the fear and will of the lord , and in bowels of love and compassion to the people of my native country . the day of god is the revelation of his living and eternal arm in and among the children of men , to put an end to transgression , and recover lost man , to the blessed , holy , pure , innocent state , wherein he was created by god , who breathed in him the breath of life , and he became a living soul ; it 's the setting up the kingdom of jesus christ , the eternal king of righteousness , in the hearts of the sons and daughters of adam , and the pulling down the kingdom of satan , who hath ruled over the sons of men , as god , and swayed his scepter as an absolute monarch in the earth . it 's the arising of the son of righteousness with healing under his wings , in the shinings forth of his pure light , for the dispelling the the thick egiptian darkness that hath long covered the earth , and brought upon the inhabitants a sad , sore , and dismal night , wherein the blessed , sweet , and amiable countenance of god hath been eclipsed , and vailed from men , whereby they could not live to god , for that life is in the light , which by the power and prevalency of darkness hath been much shut up ; so that it hath not shined forth in its glorious brightness upon mankind : it 's the pouring forth of the spirit of the lord upon all flesh , and the breathing of life upon the dead bones , that they may stand up and live , with flesh and sinews , in strength , beauty , and comeliness of proportion . it 's the manifestation and discovery of that great and glorious mystery , hid from ages and generations , christ within , the hope of glory ; jesus christ in his powerful , spiritual , glorious , heavenly appearance in his saints , triumphing victoriously over death and hell , and all the powers of darkness , giving to his saints to sit down with him upon his throne , and making them partakers of that glory he had with the father before the world began . it 's the bringing of many from the east , and from the west , and from the north , and from the south , to sit down with abraham , isaac , and iacob , in the kingdom of god ; and the gathering of his elect seed from the four winds of the earth , which hath been long scattered , and pended up in the holes and caves thereof , lying in death , bondage , and captivity . the day of god is the redemption of his beloved seed , and raising it up out of the grave , to live in the blessed and glorious presence of its god : it 's the marriage day of the spouse with the lamb , and the bringing of her into the chamber of presence , and the banquetting-house , where she is entertained with the sweet fellowship and communion of the noble plant of renown , the beloved of her souls and under his shadow she sitteth down with great delight , and his fruit is pleasant to her taste , where she gets access to him in the bed of love , and sees his sweet , comely , soul-ravishing countenance , and hears the sweet melodious voice , which pierceth the heart with darts of love , so that she is constrained to cry , stay me with apples , comfort me with flagons , for i am sick of love ; turn away thy face from me , for it hath ravished me , being filled with the glory of his majesty , that the sight of it is scarce tollerable in the house of clay , which often trembles at the revelation of the weight of glory . the day of the lord is the tabernacling and habitation of himself with men ( the immanuel , god in us ) bringing them up out of all visible and corruptible perishing things , into fellowship with him and his son , through the eternal spirit . it 's the dispensation of the new covenant taking place in the earth , the tenour whereof is , i will put my law in their inward parts , and write it in their hearts , and will be their god , and they shall be my people , and they shall teach no more every man his neighbour , saying , know the lord , for they shall all know me , from the least of them unto che greatest , saith the lord , for i will forgive their iniquity , and remember their sin no more , jer. . and again i will sprinkle clean water upon you , and yee shall be clean from all your filthiness , and from all your idols will i cleanse you , a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of flesh , and i will put my spirit within you , and cause you to walk in my statutes , and yee shall keep my iudgements , and do them ; and yee shall dwell in the land , that i gave to your fathers , and yee shall be my people , and i will be your god , ezek. . it 's the coming down of the new ierusalem from above , out of heaven upon the earth , cloathed with the garments of salvation , the lambs glory ( which is her light , so that she needeth not sun , nor moon , nor candle ) and the pure white linnen , which is the righteousness of the saints ; it 's the causing the old heavens and the old earth to pass away , and the elements to melt with fervent heat , and the drying up of the sea , and the making all old things to vanish , and the creating the new heavens , and the new earth , wherein dwelleth righteousness , and the making all things new . it 's the relieving the creation of god which hath long travelled under the bondage of corruption : it 's the coming forth of the woman cloathed with the sun , and a crown of twelve starrs upon her head , and the moon under her feet , out of the wilderness ; and her getting victory and dominion with her seed ( which hold the testimony of jesus the spirit of prophecy , rev. . . the great quarel of the adversary against her , rev. . ) over the dragon , beast and false prophet . it 's the discovery , fall , and utter overthrow of mystery babylon , the mother of fornications , who hath bewitched the whole earth with the golden cup , her merchants hath handed forth into them who dwell thereupon ; whereby they have adulterated , and gone a whoring from god , and the pure holy life of jesus christ , and the chast leadings of his spirit , and the true spiritual glory hath been lost from among them , who drunk of the cup of her sorceries , and a false imaginary glory set up in its room , which is the image of the beast , over which the saints get victory ; which false glory stands in some of the words and formes of truth patched together , with the inventions of men , by the cunning and art of the whorish spirit , which is very taking and specious to the eye of man , whereby it comes to pass that this whorish woman hath been taken for the spouse of christ , and her merchants for his ministers . the day of god is the pulling up by the roots every plant which is not of the lords planting , and the fire of the fierce wrath and indignation of god passing thorough the bryars and thorns for the consuming of them , and the plowing up the fallow ground , and preparing and digging , and dunging of it , whereby it may become good and fruitful , that the pure and tender plant and seed of truth sown therein may grow up , and become a tree filled with the fruits of righteousness and holiness : this seed hath long lyen ( as it were ) barren in the earth , which hath been as a wilderness , and brought forth the vines of sodom , and grapes of gomorah , but now the lord hath looked upon the earth , and pittied it ( for the seeds sake ) and hath sent forth and is sending his servants to till and dress it , that it may be for the lord and master of it , a garden of pleasure , and now the truth which hath been long holden down , in and under unrighteousness is arising , and shall arise throughout the whole earth , in victory and dominion over all . and we the lords people called in derision quakers , and mocked and persecuted by the world ( as all the children of god before us have been ) because we are not of them , and they know us not , do witness this day of god come and broke up among us in pure perfect brightness , to the fulfilling all these things aforesaid ( every one in their measure ) and yet more abundantly to be fulfilled , and his kingdom revealed with power and great glory in our hearts , and the lord hath brought back our captivity , as the streams of the south , whereat we are as those that dream for joy ; and we who sat by the rivers of babylon hanging our harps upon the willow trees are now returned to zion , having our hearts and our mouths filled with the songs thereof , and our harps harping the sweet praises of our god , in the land of our nativity . and the lord hath redeemed us out of kindreds , nations , tongues , and people , to be a peculiar people unto himself , a choice generation , a royal priesthood , and holy nation zealous of good works , to shew forth the praises of him who hath called us out of darkness into his marvelous light , which hath shined forth in beams of glory , through the darkness in us , to the dispelling and swallowing up thereof , by its brightness , and the light is very dear , and precious unto us , and we cannot deny it ; notwithstanding , all the opposition we meet with , from a wicked perverse world , shut up in darkness ; and because they in the state they are in , cannot comprehend it , therefore they mock , persecute , and blasphem both it , and the vessels thereof , and they would have us to disown the light , and cease to bear our testimony unto it , because they hate the light themselves , being it reproves their evil deeds , and makes manifest the hidden things of dishonesty , which they are loath should be known ; therefore they would have the light quenched , stopt and buried , least their wickedness be seen , hence it is that people of all professions , ranks , orders , qualities , and degrees , rulers , teachers , priests , and people , scribes , lawyers , doctors , and disputers of this world , have and do oppose the light , and such who testifie of it , least their pride , pomp , ambition , lust , tyranny , deceit , covetousness , and other evil deeds , which are rife among them , should be made manifest , and men of all callings hate the light ; for deceit , treachery , unrighteousness , hath seated and spread it self over all and taken a dominion in the earth , and is loath to quit it ; and therefore , it puts into the hearts of all its subjects , to oppose the light , which if it get footing in the earth , will put a period to its raign , and finish transgression , and bring in everlasting righteousness : and the devil sets men upon the opposing the light , least it bind him , and cast him out of his place , and spoile his house , and break his kingdom , dashing it as a potters vessel into pieces ; and the whore mystery babylon , the mother of fornications hates the light , and puts into the hearts of the kings and powers of the earth , to make war with the lamb , the light and the children of it ; for that is it which discovers the cup of her fornications and sorceries unto men , and makes manifest her whorish mire whereby she may be discerned , and when she is known the same kings and princes and great ones on the earth , who upheld her , shall come to loath and hate her , and burn her flesh with fire ; and now glory to the lord who hath shewed us light , and placed it in our hearts , and hath raised and is raising it up , over all opposition whatsoever in us , and by this light we have discovered the whore , the antichrist , the beast , the dragon the subtle serpent , the false prophet , with all their subtle workings , and deceivableness of unrighteousness ; we have seen the land of graven images , and the wilderness where there is no way ; we have so long walked in ; hungry , and thirsty , and our souls fainting in us , and our tongue failing with thirst ; and the light hath given us an out-gate , & shewed us an entrance into the way of life , and path of righteousness & holiness , which the vultures eye can never reach ; & this path at the beginning appeared to us very strait , & narrow & difficult for passage , so that many times sore doubtings and fears arise in us , lest we should never get thereinto , and many temptations have we indured from the suggestions of the great enemy of our salvation ; saying to us , it is in vain to attempt an entrance , but now blessed be the god of our salvation , an entrance , yea , an abundant entrance is ministred to us thereinto , and the path is becoming more and more easie and spacious , and delectable , the way of pleasantness , and the path of peace is opened , and opening , wherein the wayfaring man ( though a fool ) cannot erre or stray ; and the light hath brought us to iacob's well , where we have found an eternal never fading spring of living water streaming forth into our souls and hearts , to our unspeakable joy , comfort , and satisfaction ; and it hath brought us into bethel , the house of god , the house of prayer ; and we have been made joyful therein , according to the lord's promise ; and in this house and temple of god , we have seen the glory of the lord , and had isaiah's vision , beholding him sitting upon a throne , high and lifted up , and his train filling the temple ; and we have heard the voice , holy , holy , holy , lord god of hosts , the whole earth is full of his glory ; and we have been made to cry , woe is us , for we are undone , because of uncleanness , and fear and trembling hath taken hold of us , so that the posts of the door lyes moved and shaken , at the voice of him that cryed ; and the angel hath flown unto us , having a live coal in his hand , taken in the tongs from off the altar , and therewith hath touched our lips , saying unto us , your iniquity is taken away , and your sin purged ; and in his temple we have talked of the glory of the lord , and of his loving kindness one unto another ; and we have blessed and praised the name of the lord , for his mercy and goodness to the children of men ; and we have eat and drunk in the house of our god , in the mountain of his holiness have we been entertained with the feast of fat things , full of marrow , of wines on the lees well refined ; and we have seen the king in his beauty , and bread hath been given to us , and our water made sure , and it faileth not , which we drink every one out of our own cestern ; and the glorious lord hath become unto us a place of broad rivers ; and we have been brought to the shepherds tents , and seen where he feedeth the flock , and causeth it to rest at noon ; and we have loved the pasture dearly , and intreated the shepherd that he would make us partake with the flock , and lead us to the green field and paradice of his pleasure , and to the streams of that river which is full of water , and floweth richly forth , to the continual gladning of the city of god ; and we have desired it of him with the earnest of our souls , that we might see the good of his chosen , and be remembred with the favour he bears to his people , and gladned with the joy of his nation , that we might have whereby to glory with his inheritance ; and the lord hath heard and granted the breathings of our souls ; we asked life of him , and he hath given it us , and put a crown of pure gold upon our heads , even a crown of righteousness , and eternal life ; and he hath put a new song of praise to him who lives for ever and ever , in our mouths , which none can sing , no nor understand , but such as are redeemed from off the earth ; and palms of victory in our hands are given to us , and harps wherewith to harp , and make melody to the god of our life , who hath created us anew in jesus christ , unto good works ; and censers full of incense , which are the prayers of the saints ; and the lord hath not suffered , does not suffer us , to want any good thing , he openeth his hands plentifully , and filleth us with his blessing , and giveth us to drink of the river of his pleasure , and the wine which groweth in our fathers kingdom ; and how great is his goodness ! how great is his beauty ! for corn hath made the young-men glad , and new wine the maids , as it is written , and the mountains have dropped down the wine , and the fatts and wine-presses have overflowed , and the heavens have opened , and poured down everlasting righteousness , and rained the showers of blessing upon the tender herbs of the lords planting in the earth ; and loe the winter is past , the rain is over and gone , and the spring is come , wherein the birds do sweetly sing , and the voice of the turtle is heard in our land ; and the fig-tree putteth forth its blossoms , and green figs and others are come , and coming to perfection and maturity ; and the vines with the grapes , give a good and pleasant smell ; and at our gates are all manner of pleasant fruits , new and old , laid up for our beloved . and the fruit of the tree of life , which beareth twelve manner of fruits , and yieldeth it every month , hath been manifested unto us , the leaves whereof are for the healing of the nations . and we have seen the bride , the lamb's wife adorned , and trimmed for the approach of her husband , and the new ierusalem descending from above , the holy city coming down from god out of heaven , having the glory of her god , and her light is like unto a stone most precious , like a jasper , clear as cristal ; and we have seen the frame and proportion of this city , with the walls and gates of it ( within which our feet have stood ) whose builder and maker is god , and there is nothing of mans work in it , but all purely of him , and we have seen to its foundation , the light , the life , the power , the wisdom of god , revealed in the hearts of the sons and daughters of men , the chief corner , the foundation stone , which the builders among all the sects and professions of the whole earth have rejected , in this night of darkness , whereby instead of building a house or city for god , they have reared up a babylon , which must fall , and is a falling , and shall sink as a mill-stone into the bottom of the sea , and never rise again , amen , hallelujah , glory to the lamb , whose work it is . and now the lord hath made us citizens of this city , and stones of this building , even living stones , polished by the power of god , and glewed and knit together by the same power and spirit of life , where is the pure perfect unity , and in the unity , the fellowship and communion with god , and his dear son jesus christ , and one with another is witnessed ; and the builders are wise builders , standing in the wisdom and power of god , whereby they are taught to lay every stone , and how to polish and square it , and they are but tools and instruments in the hand of god , for the work is his alone , and the ministry is spiritual , and so are the ministers ; men taught by god , having experience of the saving work of his right hand on their hearts , who speak because they believe , and are indued with power from on high , and filled with the holy ghost , whereby they are made able ministers of the new testament , having received gifts by the ascending of christ on high , ( even for the rebellious , that he may dwell among them ) for the work of the ministry , to the perfecting of the saints , and edifying of the body ; and such minister from the light and from the life , and from the power and spirit , and word of god , whereby those to whom they minister , may come into the fellowship of the mystery with themselves , and be made partakers with them of the unction , or anointing from the holy one , which may be with them for ever , and a teacher unto them of all things , good , necessary , and expedient for them to know , even to bring them unto the spirit of truth , which may lead them into all truth , and instruct them , in the will , councel , and commandement of god , at all times whatever it be , and to espouse them unto jesus christ the great king and lawgiver in and to his people , the great high priest , from whose mouth the law is to be received , the great prophet by whom god speaketh now to his people , wherof moses writes , who is the head in all things , and who so will not hear that prophet , shall be put to death ; and this prophet jesus christ is nigh unto us , yea , more nigh then all the men or books upon the face of the earth ; he is both our maker and our husband , ( the anointed of the lord the breath of our nostrils ) so that our fellowship and communion with him is most intimate , and immediate , and nothing else does satisfie our souls but the immediate imbraces of his dear and sweet love , the seeing of his countenance which is comely , and the hearing of his voice , which is pleasant , and powerful , and glorious , and full of majesty ; and the bride rejoyceth greatly because of the voice of the bridegroom himself , and now we need not say who will go down into the grave , and bring up christ to us , or who will ascend to heaven to bring him down to us , or who will go over the seas , and bring us tidings of him from ierusalem , where he suffered in the flesh , him ( whose name is the word of god , rev. . ) we of a truth witness nigh us even in our hearts ; so that we need not either ascend or descend , or go forth , the word of life , the word of power , the word of faith which paul preached , and moses before him , and all the true ministers , and pointed people to this , which was able to save them , as they turned their minds thereto , and gave up to be taught and led thereby . and this the ministers and servants of the lord among the people called quakers do preach ( without money or price being the free gift of god ) and many have believed , and received it , not as the word of men , but as it is indeed the word of god , and found it ( after diligent attendance , turning their minds inward thereto ) to spring up in themselves , and to be living and powerful , and sharp as a two edged sword , to the dividing of soul and spirit , and discerning every thought and intention of the heart , and though one evil , and unbelieving generation , will not give credit thereto , no nor yet those of the national ministry , who give themselves forth for the ministers of christ ( but are found lyars ) they call it a fancy , and delusion , and turn people from it , ( which is the only rock that can save them ) yet we know it to be the word of god , and we have tasted the heavenly sweetness of it , yea and our very hands have handled that word of life , and we have hid it in our hearts as an only treasure , and we do daily , and hourly , witness the pretiousness and worth thereof , for it is the food of our souls , the food of angels , the living bread , which came down from heaven , to give life unto the world , the manna incorruptible , which feedeth us unto life everlasting ; and when we are an hungred , it refresheth us , and satisfieth our souls with good things , it 's milk to the babes , and flesh to the strong , it 's health to our navil , and marrow to our bones , it 's the bread which strengthneth mans heart , and the wine which maketh it glad , and oyle which maketh his face to shine , and when we thirst , living water springeth forth from this word of life in our hearts , and ministreth drink unto us , out of the living fountain , and we witness the promise fulfilled , he that believeth in me ( christ the word ) out of his belly shall flow a well spring of liveing water ; and when we are weak , and our hands hang down , and our knees wax feeble , the word maketh us strong , and lifteth us up as an eagles wings , so that we run and are not weary , and walk and are not faint , and when we are heavy through sorrow , the word springeth forth in streams of pure joy and consolation , from the presence of the lord , which causeth us to forget all our former troubles , and we are comforted in our god , in all our straits and difficulties , and when temptations from the devil and his instruments assault us , and the powers of darkness environe and surround us , as if they would swallow us up , the word sendeth forth sweet and comfortable beams of light , and openeth the eye-lids of the morning upon us , and breaketh through the thick egiptian darkness , as a fiery flaming sword , and divideth asunder , and giveth us victory and deliverance : and when we are hated of the world , the word saith , peace in us , and causeth it to flow into our souls , like the waves of the sea , and when sathan transformes himself ( with his messengers ) into an angel of light , that he may deceive us , coming up out of the deep with samuels mantle , the word of truth , which searcheth into all the depths of satan , and to the bottom of the mystery of iniquity discovereth to us the foulers snare , and the voice of the inchanter , so that our souls escape as a bird out of the net ; and the word defends us by night and by day , so that we need not fear the terror by night , nor the arrow that flyeth by day , nor the pestilence that walketh in darkness , being girded with the sword of the spirit , which is the word of god ; and the word is a light to our feet , and a lanthorn to our pathes , the v●im and the thummim by which the lord answers us , and giveth us counsel in all things pertaining either to the temporal or eternal life , and herein we meditate day and night , and by it are we made wiser then our teachers , and it 's sweeter to us then the honey and the honey comb , and more precious then thousands of gold or silver ; and in the word our fellowship stands with god , and one to another , whereby we know , and enjoy , and have communion one with another in the invisible , heavenly life , and though at a distance as to the bodily appearance , yet nigh to , and present one with another in spirit , and partakers together , as members of one body in sufferings and afflictions , in joy and consolations , which as sufferings abound , do abound also . and now , though the scriptures declare of this word , yet they are not that word , more then a map or description of rome or london , is rome or london ; or the image of cesar is cesar ( or bread and wine is the body and blood of christ ) which rude draught , shadow , description , and representation of such things , and the like , may and do borrow the names of the things by them signified or represented ; and thus the scriptures may borrow the name of the word of god , and may sometimes be so called , as the words or prophecy of isaiah is called by himself his vision , and the words of iohn is called his revelation , whereas they but signified these things ; and it 's my testimony , with thousands , we have found another word then the scriptures ( which is not repugnant to them , but teacheth the same things , and bears a like testimony with them , in a more excellent way , so that they have a sweet harmony and concord together , yet differing as much from them as bread , wine , corn , oyle , water , light , fire , differing from a verbal description or likeness of those things : and this is no dishonour to the scriptures , but a putting them in their proper place , as a declaration of the eternal life , which though pointed at by them , yet is not to be found in them , as the jewish people foolishly thought , ( and as professors think at this day ) for which christ checked them , because they would not come to him to get life , of whom the scriptures testified , that it was in him , not in them , ioh. . and thus much concerning our ministery , and the object thereof , or thing which is ministred and preached , to wit , christ the living and eternal word , nigh , and in the hear : and our worship and sacrifice we offer up unto god in this building , house , temple , city or church of god ; is spiritual prayer , and praise spiritual , even from the pourings forth of the spirit of life from god , praying and singing , ( and making melody in our hearts , and with our mouths and lips also , as the lord opens them ) with the spirit and understanding in all things , making our requests known unto god , and giving thanks alwayes for all things , through jesus christ our life , at whose name our knees are bowed down , and our head uncovered , and the glory is over all , and the lord hath turned to us the pure language , and the pure lip , and given us to the throne of glory an abundant access , and hath accepted our prayers , and savoured a good savour in them , and hath largely answered the desires of our souls , blessed be his name ; and we witness him a god who heareth prayer , even to the least desire or breathing of the upright heart , and he is worthy to be waited for , who hath come to us in an acceptable time , and prepared our hearts to seek , and his ear to hear , and given us strength and ability to wrestle and prevail with him to the break of day , and we have not let him go till he hath blessed us , and called our name israel . and as the ministry and worship of the church or house of god among us is spiritual , so is the order , discipline and government among us ; and we witness the lord present with us in our assemblies , and the head christ in us , ( whether few or many ) passing sound , righteous , and infallible judgement concerning the particulars that come before us ; and we take not that blind , fallible way of the many sects and professions in the world , to determine controversies by , viz. plurality of votes , but we look up to the lord , and call upon him to decide the matter , and pass righteous judgement , and he doth it , and each in the measure of the word of truth , which they have received , doth perceive the mind of the lord therein , and believeth it , their faith standing in the wisdom and power of god , revealing the thing in and to each particular , and we are manifest in one anothers consciences , and as epistles written and read in one anothers hearts ; and we are of one mind , and one spirit and life ; and here is sweet unity , concord , harmony , and agreement , not like babylon ; and where the lord goeth not before us , and openeth not the particular , or particulars unto us , we stand still and forbear , till we receive his mind , who never is nor will be wanting to us , in whatsoever exigence . and now the power we have is from god alone , and his son jesus christ , and he bears the government on his shoulders , and takes us up into the throne with himself , according to his promise and maketh us a free people , kings and priests to our god , and our power is free and unlimited , as to any mans determination upon the face of the whole earth ; and we own no head in our church , but christ jesus ; nor can we submit our consciences to any man , or yield to the precepts and commandements of men ( out of the will and power of god ) in a jot , though to the loss of our very lives ; and especially , no man or men is to impose on us the least circumstance , in the matter of the worship of the living god , and the exercise of our consciences therein ; but what man or men set up in place of authority , calls us to what is equitable and righteous betwixt us and our neighbour , we are free , and holds our selves bound to give all due obedience for conscience sake thereto ; and the magistrate , who hath his power and authority from god , we dearly own and honour , and the obedience he requires of us , will be answered with the witness and word of god in our consciences , which if we should disobey , condemnation from the lord should fall upon us . and when that which is sinful and unrighteous is urged upon us , then god's witness does arise in our conscience , and forbids us to yield thereto , but to suffer patiently what may be inflicted upon us , for our not bowing under the same , and not at all to resist with any carnal weapon , or outward violence , but to commit our cause to him , who judgeth righteously , and hath said , vengeance is mine , and i will repay it ; and so we have sweet peace and content in our sufferings , for our consciences are kept free , and we are redeemed to god , and bought with a price , therefore we cannot be the servants of men , and we seek not any worldly power or force to maintain our church , it needeth it not ( for the gates of hell cannot prevail against the same ) nor to propagate our religion , for it will never do it , and we are to force no mans conscience , nor to lay any punishment upon them , or put any to sufferings , because of their not concurring with us , for we matter no uniformity , but that which is of the lord's spirit , perswading the hearts of people to be one with us in principle and practice , and to stand up with us , living witnesses for the name and truth of the living god , which he is revealing ; and we assuredly know all the weapons that are formed either against the truth or the witnesses of it , shall not prosper , and the lord shall make to himself a glorious name in the earth ; and we the people of the lord , whom he hath formed for himself , shall shew forth his praise , and the lord will make it manifest , that we are his , and that he hath raised us up , and put his spirit in us , and that he dwells in and among us , to all the kindreds and nations of the earth , and they who will not see , shall see , and be ashamed , and confounded for their envy at the people whom god hath blessed , and will bless for ever and ever , and no deceit nor violence shall prevail against them . and therefore now o ye people of scotland know ye that the day of god is broke up among us , the people of the lord called by you in derision quakers , but who indeed tremble at the word of his power , when it is sounded forth from the throne of majesty ; yea , and the mighty , dreadful , terrible god of strength , power , and majesty , victory , and dominion hath determined to shake the heavens , and the earth , and all the powers thereof , to the utter confusion and fall of whatsoever standeth up in opposition against the seting up of his eternal kingdom of righteousness in the hearts of the children of men , and the little stone cut out of the mountain without hands , shall grow and fill the earth , and become a mountain ; and it shall dash to pieces the image of clay and iron , brass , silver , and gold , and the land of graven images shall be smitten , and all the gods of the heathen famished , and all the idols shall be broken , and cast into the holes of the rock , and dagon shall not be able to stand before the ark ; nor babylon , before the spouse of christ which is coming forth to face all their enemies , fair as the sun , and terrible as an army with banners ; yea , cloathed with the sun , and the moon under her feet . and the lord is making a work in this day , which shall make all ears to tingle , and every heart to faint and fail that will not bow at the arm of his power stretched forth : the day of the lord is come , and he is preparing himself to battle as a strong man , as one awakned of out sleep , ( who hath long suffered the reign and kingdom of darkness ) and as one that cryeth out in the dread of his strength by reason of wine ; and he is making bare his arme , and covering himself with zeal as with a cloak , now will i arise , now will i lift up my self , saith the lord , and who is able to stand up , and make war with him ? whereof prepare to meet thy god o scotland in the way of his judgments , and repent , repent , repent of your iniquities , from the highest to the lowest , for the controversie of the dreadful god of power , the zealous angry god who will not acquit the guilty , is against the one and the other of you , without respect of persons , because of your abominations , whereby his pure holy spirit hath been grieved , and provoked against you , oh scotland , scotland , the cry of thine iniquities , hath come up before god into his throne , and he is weary with forbearing , to execute the fierceness of his wrath upon you , though ye be not weary with sining , but are drawing iniquity , as with cart-ropes , and filling up the measure even to the brime ; wherefore a cup of trembling , trembling , saith the lord god , shall be put into thy hands , if thou speedily repent not , & thou shall drink & shall not escape , and it shall be more tollerable for sodom and gomorab in the day of judgment , then for you ; forasmuch as you have sinned against more light , and have had more warnings from the lord , one way , and another , and he hath borne with you long , and strived much with you by his spirit to reclaim you , and would have healed you , but ye will not be healed , and oh how have your hearts turned back as a deceitful bow , and shrunk from that measure of simplicity , tenderness and zeal for the lord , that was once among you , and because yee took up a profession of god above all the nations of the earth , and have so treacherously backslidden therefrom in the day of tryal , therefore is your sin exceedingly aggravated before the lord , and he will punish you above all the nations of the earth , if ye break not off from your sins by speedy and unfeigned repentance . and now ye who mock at the quakings and tremblings of the people of god , who feel the load of wrath ready to break out upon you , and sink you down to the bottome of hell , and would faine stand in the gapes , and hold off the wrath , and are in great travel , because of the dreadful day they see coming upon you , and many times are crying unto god for mercy unto you , when ye are adding drunkness to thirst , and persecuting them , and saying , tush , tush , no evil shall befall us , where is the promise of his coming ? ye shall be made to tremble , and your loyns to shake , and the joynts of your knees with belshazar ( reading the hand writing against you ) to smite one against another , and paleness shall come up upon your faces , and pangs as of a woman in travel take hold of you , and the lord will roar out of zion , against you , and tear in pieces as a lyon , and who will then be able to deliver you out of his hand ? and that comfort and peace will be far from you , which we the lords people do witness , after all our fears and tremblings ; for the cup we have drunk at his hands is sweetly tempered with mercy and judgment , and in measure he debateth with us , and stayeth his rough wind in the day of his east ; and our hearts , which once trembled for fear , and dread , and sorrow , are now made to rejoyce with trembling , at the powerful and glorious appearance of him in our souls , so that we have been made to sing unto him that song , we will praise thee o lord ; for though thou wast angry with us , thy anger is turned away , and we are comforted . and yet now , o scotland , the lord hath bowels of tender pitty and compassion towards thee , which many times i have felt , and do feel , with many others , and he is much put to it ( so to speak ) concerning thee , what to do with thee , and his mercy and judgement are at a kind of holy contest and wrestling about thee ; how shall i give thee up ? how shall i deliver thee , o people of scotland ? how shall i make thee as admah , and set thee as zeboim , my heart is turned within me , my repentings are kindled together ; which word hath often sounded through me , towards thy inhabitants , o scotland , from the lord , who yet remembers the kindness of thy youth , and the love of thy espousals in former dayes , and the tenderness , and simplicity , and uprightness of heart that was among many of you then , with a pure zeal for his name : and oh , what meltings and breathings of soul was after the living god! and nothing could satisfie but his living presence , which also no doubt hath been in a measure by some enjoyed ; but oh , how have ye forsaken your first love , and turned down-right enemies against that which was once your very life , and is the life of those ye are persecuting at this day , and blaspheming , to wit , the revelation of the light , life , power , love , and spirit of god in our souls , which filleth us with heavenly comfort , joy unspeakable and full of glory . oh , how have ye forsaken the fountain of living waters , and digged to your selves broken cesterns , that can hold no water ! return , o back-sliding scotland , for this i do declare unto thee , in the name of the lord ; he hath yet thoughts of loving kindness unto thee , and a seed there is in thee , which is very dear and precious unto him , and he cannot forget it , more then the tender-hearted mother the fruit of her womb ; and though she should forget , yet the lord will not forget thee ; for thou art set as a seal upon his heart , and writ upon the palms of his hands , o thou beloved seed , and he will give redemption unto thee , and raise thee up out of the holes and caves of the earth , where thou hast lain so long buried as in the grave , and the lord hath raised , and is raising up his seed in some already , who are a kind of first fruits unto him ; and he hath brought us to walk in the light of his countenance , and rent the vails , and given us to behold his lovely amiable face with joy , and made us an entrance into the blessed land of promise ; and we have eat abundantly of the good of the land , and the finest of the wheat , and honey out of the rock hath been given unto us , and we have drunk of the wine , and tasted the vine-grapes thereof , and the land is a good land ; and though there be giants , and the sons of amaleck in the way , yet it is conquerable , and we cannot but report well of it ; and god hath blessed our testimony , and shall bless it to hundreds and thousands , who yet are not able to hear us , nor will they , because of the anguish of soul , under the hard yoak of pharoah in the land of egypt , and house of bondage ; but god will break , and is breaking , the yoak of oppression from off the neck of his seed , and will give it victory and dominion over all . and now blessed are they , who know and hearken unto the joyfull sound of the everlasting gospel , which publisheth peace , and bringeth good tydings of salvation , and proclaimeth the acceptable year of the lord , and the day of vengeance of our god , to comfort all that mourn to appoint unto them that mourn in sion , to give them beauty for ashes , the oyle of joy for mourning , the garment of praise for the spirit of heaviness , that they might be called trees of righteousness , the planting of the lord , that he might be glorified . and now , o scotland , prize the day of thy visitation , and know the things that belong to thy peace , before they be hid from thine eyes , and the day of grace sett upon thee , and put away thy abominations out of the fight of the holy pure god , which are matter of provocation unto him against thee . and whereas thou hast often assayed a reformation unto the lord , but it hath never come to be perfect and thorow ; and ye have been so far from going forward , that ye have shrunk back , and turned again with the dog to the vomit , wherefore now at last return to the lord , with whom there is yet mercy , and plenteous redemption , and reform thoroughly unto him , who will not receive halfes off your hands . and now i will shew you councel from the lord ( which i do declare in bowels of dear , and tender love unto you ) what ye shall do in order to a cleanly , perfect , and through reformation : above all mind the light of christ in your consciences , and heed it diligently in its motion and shinings forth thorough the darkness , and as ye give obedience to it , in what it reveals unto you for duty , and shun what it discovers to be evil , it will more and more arise and shine forth in pure transparent brightness , from one degree of glory to another , and lay hold upon the darkness to the dispelling of it , and swallowing it up wholly , in the womb of its brightness ; and the light will shew you the foundation on which ye shall build , jesus christ , the wisdom and power of god , and the word of eternal life , the chief corner stone , from which the light comes , and it leads to him , and will bring you into acquaintance with him , and the leadings , and teachings of his holy spirit , to which yee shall do well to keep chast , else the serpent by his subtlety will again ensnare you , and mystery babylon will bewitch you with the cup of her fornications : and oh your not keeping chast to the lord hath often marred the work in your hands , and if ye come not in the future to keep closely and chastly to him , ye shall never prosper in any of your attempts , and all shall be but lost labour . and take up the cross to every thought , desire , imagination , motion , and affection , of your own hearts , and this will steer your course aright , and guide your feet in every step , and stay , and ballance your minds , and hold down every thing which would arise out of the wrong ground , and the pure light will shine forth in your minds , ( thus stayed under the cross ) with glorious beams of brightness , and sweetly manifest unto you , all whatsoever the lord requires of you , and as ye must not be forward in running on without the leadings of christ the head in you , so be not backward nor slow in following after him , nor sit down by the way , saying in your selves , thus far will we go and no further ; oh this hath also been a snare unto you : and mind the pure , holy , living power , more then the form , and wherever the power and spirit of life doth not move , or appear in the forme , disown it , and stand against it , and whatever form or appearance the living power leads into , or moves in , be for it , and own it , and as ye come , to live and walk in gods fear , it will beget more and more a discerning in you , to know and feel the power , and distinguish manifestly the dead , dry , and life-less form and appearance from the living ; and be willing to be searched as with candles , thoroughly , and hide nothing which the lord requires to be given up , nor keep up any thing whatsoever , that his controversie and indignation is against , and rid you of all your idols of silver , and gold , all the wares and pleasant things of babylon , and the jewels and ear-rings , ye have of the egiptians , to wit the many inventions , that hath crept in , in the night of apostacy , to the ensnaring and bewitching of your people , and father nothing upon the scriptures , nor upon god , but that which is purely of him , and revealed unto you from the spirit of truth opening and interpreting the scriptures unto you , which holy men of god did write from the inspiration of his spirit , and can only be understood in and from a measure of the same , and put not the name of the ordinances of jesus christ upon babylons brats , which whoso taketh them and dasheth to pieces against the stones , blessed shall they be : and away with all the wisdom of this world , which god is a confounding , and all consultings and reasonings with flesh and blood , and judging or determining of things , but in the wisdom and councel of god , in the revelation of the spirit of truth in each particular , let that be your rule in all things , and ye shall walk surely , and put away this dead , life-less , ignorant , prophane , scandalous ministry , own no ministery , but such who is taught of god , & speaks because he believes and ministers from the power and spirit of life , and away with makeing any humane gifts or indowments of learning ( which is but flesh , and must die and wither ) the qualifications of a minister , and do not limit the spirit of the lord , in chusing or refusing any for the work of the ministry , they are well fitted whom he enables , though foolish and contemptible to the carnal eye ; and by these foolish , weak and despicable things , the lord hath brought , and is bringing great things to pass ; and away with your dead life-less worship , praying and singing , which comes not from the breathings and movings of the spirit of life from god ; and away with your mungrel church , patch'd up of the prophance rable of the world , let such who fear god , separate and come out from among them , and disown them for fellow members of the body whereof christ is the head , and have no communion with them in their worship which is idolatry , and away with your sprinklings of infants , it s but of babylon ; with many other things , the light of christ ( as ye heed it ) will discover unto you , which in the night of darkness hath passed for gods ordinance , but the day hath discovered them to have the beasts mark , and superscription ; and away with setting bread and wine before a prophane wicked multiude ( who hath nothing but the bare name of a christian ) telling them its the communion of the body and blood of christ , it 's abomination to god , and away with the carnal , false licentious , unbounded liberty ye take to your selves in words , diet , apparel , and worldly conversation ; mind the cross diligently , and it will teach you the golden path of mediocrity ( or moderation ) in all things , and away with all respecting of persons , and the honour which comes not from god , whose service is only to feed the lust of the eye , the lust of the flesh , and the pride of life , and be willing and desirous to see the glory of the pride of all flesh stained , and the lord alone exalted , honoured , and glorified in and among the children of men : and away with all uniformity , which is not of the lords spirit ; and away with all force , and constraint in the matter of conscience and religion ; and away with all carnal weapons , either to defend or propagate the truth ; away with your lording and mastering , and monopolizing ministry , who would limit the spirit of the lord , and make a monopoly of the gifts of god , away with your distinctions of clergy and laicks , and superstitious habits and attires , for discriminating them , and away with your set and alloted hires , and maintenance for a ministry , and forcing of people to pay them , which hath been a great snare unto many ( and hath lyen nigh all ) who from a principle of covetousness ( seeing thereby means of a livelihood ) hath intruded themselves into the ministerial function , and given poor people to believe they were called of god thereto , whereas generally ( it is a thing well known ) they get into parishes by worldly means , they setting their friends and relations on work , to sollicite and move the patrons of the parishes , or such most concerned therein , to give them entrance ; and when the thing is granted , then he called the minister , steps up into a pulpit , and sayes thus to the people , beloved , by the providence of god i am called to be your pastor , and a watch-man over you , as one who must give an account for your souls in the day of judgement ; and the lord knows , it 's not any other principle , but a vehement desire ( thorough love to your souls ) to teach and instruct you in the knowledge of god , and to edifie you in the faith , that hath moved me to come among you . and i have received a talent , and i must improve it , and the ability god hath given me to instruct you , together with the great desire i have to use it for your edification , i take for a sufficient call from god ; and i have also the patrons , and the most considerable in the parish their call . whereas they make it manifestly appear , that covetousness hath set them thereon , for how soon any of their brethren dies , so that another parish becomes vacant , which hath a greater stipend or maintenance , they fall upon their first trade , of solliciting for an entrance thereto , and they stick not to quit the charge of their first flock , and to give their wife ( to wit , the kirk , which they say they are married to ) a bill of divorce , though oft-times there be no occasion on her part ; and it 's not the patrons or people who hath called them , but they first called them ; and when the people refuses to pay them their allotted hire , they pursue them with horning and poinding , which shews them to be far from the affection of husbands to their wives or parents to their children , or pastors to the flock , all which they pretend to be ; and were they good pastors , their flock would afford them milk and wool , not of constraint , but willingly , so that they needed not , either squeeze the pap to the causing it bleed , or tear the fleece off before the time of casting it , to the pulling the skin in pieces many times ; and the ability they talk of , is not of god , but of men , and it 's not god's free gift , for it hath cost them both much money and time at schools to purchase it ; and were it the talent of the lord , it would prove more effectual to the bettering of the people , which it does not ; for at ten , twenty , thirty , forty years end and upwards , they are as bad as at the first coming among them , and in many places much worse ; and the vehement desire to do the people good , they tell of , is but a suggestion of their deceitful hearts , for they are not come to the light and word of truth , whereby to discern the true , upright , genuine desire , from the false and hypocritical : and this thing hath proved also a great share unto the people , who hath heaped up to themselves teachers after their own hearts lusts , who might speak false peace unto them ; and that whereon there is so much stress laid , to wit , the calling of the people , or patrons , is not of god , but of babylon ; for in the state they are in , they will be loth ever to call a good man unto them ( supposing he could be found ) but such who will wink at their faults , and run with them thereinto ; and when at any time they let a reproof fall , it stinks out of their mouths , being guilty of the same things themselves ; and away with the education of youth at universities and colledges of philosophy , so called ; i may say of them , which luther stuck not to call them in his day , that they are the stews of antichrist ; for out of them comes this ignorant , profane , scandalous ministry , wherein they learn to talk of things they understand not , and to prate in mans wisdom , which is carnal , earthly , and devillish : and the philosophy , so called , which is taught them , is but meer deceit and pedantry , which even i came to see , when among them ; and many of themselves see it , and confess it to be but vanity ; and none can teach either the knowledge of god , or of the creation , but such who come to be indued with a measure of the wisdom of god , which made the creation in number , weight , and measure , according to it 's pure holy law , and neither god nor the work of his hands can be truly known , but in the light , which makes all manifest , which the doctors and disputers of this world , are strangers unto , and it's follishness to them ; and many among themselves have attempted the reformation of their so called philosophy , and squeezed their brains to find out a new one , but all in vain , it shall never be found out , till they come to the cross of christ , and under his cross , denying their own wisdom ) become the disciples of christ , and learn of him ( in whom are hid all the treasures of wisdom & knowledge ) the true science of the creation ( as well as the of the creator ) for the world was made by him , and he can best teach it , and in him manifest in man , the invisible things of god , from the creation of the world , are clearly seen , being understood by the things that are made , which carry upon them indeed the characters of infinite wisdom , goodness , and power , but are a sealed book , no less then the scriptures , to such who are not come to the teachings of him , who made them , and can only give an eye to read them with a true understanding , and to advantage . and this i testifie , who have had a tryal and experience , both of the one and the other , the wisdom of man ( wherein i laboured much and long , and profited above many of my nighbours ) and the wisdom of god in which now i see , and for which i truly account that other loss and dung , even for the excellency of the knowledge of christ , the wisdom which was vvith the father before the world began , and i certainly know the humane wisdom or learning is one of the main bulwarks of antichrist against the revelation , and setting up the kingdom of christ in the earth , and because this is arising , and shall rise , down must the other go , and all who seek to uphold it shall fall therewith . and away with the many doctrins and opinions yee have drunken from your teachers , who have abused the scriptures , and you both , giving you to believe they were grounded on scripture , and are nothing but their own imaginations , which the erring mind through sathans suggestions , hath begot both in them and you , and rid your selves of all whatsoever , yee have taken upon trust , and what yee have not seen and learned , in the openings and manifestation of the word and spirit of truth in each particular , and make the revelation of the spirit of truth in all things the rule and analogy of your faith , believing nothing less or more , then what is revealed to you therefrom ; and where that opens not , keep wholy back from passing any determination for or against : and away with that manner of interpreting scripture and searching truth by drawing and knitting consequences , by the fallible erring mind , and natural understanding , keep close in all things to the judgment , and determination of the spirit of god , and where that leads you ( as it did lead christ to infer upon the saduces the resurrection from the dead , from that scripture , i am the god of abraham , and god is not the god of the dead but of the living , ) to draw a consequence or frame an argument , do it , else forbear : and away with determining of things ( as yee have hitherto done ) by plurality of votes , it 's not the way of god , and will never further the lords work or truth , their votes or consents not being in the unity of the spirit of truth : and away with thinking general assemblies , counsils or parliaments , in the state they stand in , will do you any good , in order to a perfect , and through reformation , they will certainly marre it , but never help it forward , being out of gods wisdom , and its foolishness unto them . and your looking too much to these things in former times hath been a great snare unto you . and thus now i have showed you good advice and councel concerning your becoming a perfect , and thoroughly reformed people , and the witness of god in all your consciences ( as yee heed it ) will not fail to answer me to the truth , and expedience of these things i have laid before you : and principally every one mind the through reformation and change of your own hearts and lifes , by turning in your minds , to the light of christ in all your consciences , which must do the work , else it never will be done ; and as the reformati● of particulars grows , so will the same do in the general . and now what i have declared unto you ( and the manifestation of the spirit of truth will shew you much more , even the perfect patern of the house of god in the mount ) concerning these things which are necessary and expedient , in order to a thorough , cleanly and perfect reformation , we the people of the lord called quakers , have fallen upon them , being taught and directed thereto , by the wisdom of god , ( which buildeth the house , else the building is in vain ) and we have found and do find the blessed usefulness of them , as ye shall also find , if ye be followers of us , as we are of christ : and now ye who say , or shall say , tush , all this is but vanity , and folly , we will not daine to take councel from you , we are wiser then your selves , we will not learn at you , and yee but boast of things yee know not , and we expect a glorious comfortable breaking up of the day of god , in order to a more perfect and thorough reformation , then as yet hath been among us , but it shall never come to us through your airth , we can never expect good of you , for yee are but a pack of poor silly deluded brainsick fools , therefore get yee from us , we will none of your councel , the day shall never dawn upon us , if it rise not in another airth then yee tell us of . to such i say , oh yee foolish , and unwise , how like are yee to the former generations , ( who ever were enemies to the wisdom of god , through their carnal , earthly , and devilish wisdom ) and to the iewes of old , who despised the son of god , and crucified him the lord of glory , whom at that very time they were expecting to come , the promised messiah , and when he came , they mistook him , and received him not , because of his weak , lowly , contemptible appearance to the carnal eye , but such who had the eye of faith , saw the glory of the only begotten of god upon him , thorough the vaile which covered him from the sight of others , and he disappointed them in all their carnal expectations , and they are yet looking for him , and have looked these sixteen hundred years , but have never seen him , nor shall see him in the way they look for him ; as neither shall yee , and your judgment shall be one with theirs ; you being shut forth into utter darkness , and plagued with hardness of heart , if yee do not speedily repent . and now whether ye will hear or forbear , this i do declare unto you , in the name and power , and authority of the living god , the day of the lord is of a truth broken up among us , and ye shall look till your eyes fail you , and rote within your eye-holes , e're ever yee see another day or appearance of jesus christ to your comfort , then what we the people of the lord called quakers , do witness come , and yet more abundantly coming , and if yee will not hear , my soul shall mourn for you in secret places , and weep before the lord on your behalf . and yee who in the perverseness , and obstinacy of your hearts gain-stand , and oppose with all your might and power , the appearance of jesus christ in this day , and yet are calling for the day of the lord ; to what purpose do yee call for it ? ( that i may use the prophets words in the like case ) wo unto you that desire the day of the lord , to what end is it for you ? the day of the lord is darkness , and not light , as if a man did flee from a lyon , and a bear met him , or went unto the house and leaned his hand on the wall , and a serpent bit him ; shall not the day of lord be darkness , and not light ? even very dark and no brightness in it . writ about the beginning of the month in the year . the end . errata . in page . line . for and read an . p. . l. . f. live r. alive . p. . l. . f. these r. those . p. . l. . r. in the world . p. . l. . f. this r. his . p. . l. . f. la●ely r. layety . p. . l. . f. ease r. case . p. . l. . r. did arise . p. . l. . f. one r. an . p. . l. . f. an r. one . p. . l. . f. hear r. heart . p. . l. . f. their r. her . new presbyterian light springing out of independent darkness. or vi. important new queries proposed to the army, and their friends and party of the houses; concerning the late ordinance for repeal of the new militia of london, setled by an ordinance of both houses, when full and free, for an whole year, (not yet one quarter expired;) and other late repeals of ordinances and votes; and the high declaration against the intended petition and engagement of the londoners and others, for the speedy settlement of the kingdomes peace: occasioned by the debates thereof in the common councel in the guildhal on saturday last, the of this instant iuly. discovering the dangerous consequences of repealing ordinances and votes, and the independents, sectaries, and armies plots, to blast the honour, justice, and reputation of this parliament, thereby to dissolve it and all others in it; their false pretences of peace, when they intend nought lesse; and their strange injustice and malice against presbyterians, which will end in their own dishonour and downfal. prynne, william, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) new presbyterian light springing out of independent darkness. or vi. important new queries proposed to the army, and their friends and party of the houses; concerning the late ordinance for repeal of the new militia of london, setled by an ordinance of both houses, when full and free, for an whole year, (not yet one quarter expired;) and other late repeals of ordinances and votes; and the high declaration against the intended petition and engagement of the londoners and others, for the speedy settlement of the kingdomes peace: occasioned by the debates thereof in the common councel in the guildhal on saturday last, the of this instant iuly. discovering the dangerous consequences of repealing ordinances and votes, and the independents, sectaries, and armies plots, to blast the honour, justice, and reputation of this parliament, thereby to dissolve it and all others in it; their false pretences of peace, when they intend nought lesse; and their strange injustice and malice against presbyterians, which will end in their own dishonour and downfal. prynne, william, - . p. [s.n.], london, : printed in the year, [ ] attributed to william prynne by wing. annotation on thomason copy: "july th". imperfect: trimmed at foot, affecting imprint. reproduction of the original in the british library. eng england and wales. -- army -- history, ( th century) -- early works to . presbyterianism -- early works to . great britain -- politics and government -- - -- early works to . a r (thomason e _ ). civilwar no new presbyterian light springing out of independent darkness. or vi. important new queries proposed to the army, and their friends and party prynne, william c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion new presbyterian light springing out of independent darkness . or vi . important new qveries proposed to the army , and their friends and party of the houses ; concerning the late ordinance for repeal of the new militia of london , setled by an ordinance of both houses , when full and free , for an whole year , ( not yet one quarter expired ; ) and other late repeals of ordinances and votes ; and the high declaration against the intended petition and engagement of the londoners and others , for the speedy settlement of the kingdomes peace : occasioned by the debates thereof in the common councel in the guildhal on saturday last , the of this instant iuly . discovering the dangerous consequences of repealing ordinances and votes , and the independents , sectaries , and armies plots , to blast the honour , justice , and reputation of this parliament , thereby to dissolve it and all others in in their false pretences of peace , when they intend naught lesse ; and their strange injustice and malice against presbyterians , which will end in their own dishonour and downfal . london , printed in the year ● new presbyterian light springing out of independent darknes or six important new queries , proposed to the army and their friends and humble servants of the houses ; concerning the late ordinance for repeal of the new militia of london , setled by an ordinance of both houses , when full and free , for an whole year ( not yet one quarter expired ) and other late repeals of ordinances and votes ; and the high declaration against the intended petition and engagement of the londoners and others ; for the speedy settlement of the kingdomes peace , &c. it is a common observation , that new laws ever beget new doubts and questions : so have some new ordinances and declarations concerning the militia , petition and engagement of london , in the common-councel an saturday last ; reducible to the ensuing six queries . . whether ordinances and votes of both houses , passed with mature deliberation in a ful and free parliament , over-awed by no armed power , may or can in point of honor , law , or justice , be retracted or repealed on a suddain , upon the request or demand of a mutinous army , by any contrary ordinances or votes , made upon less debate or consideration ; when the houses were neither so sul nor free as befo●e , and divided in the later , but not in the former ordinances and votes , and that in the same session of parliament ? and whether the armics and independents end in putting the houses now upon such repealing ordinances and votes , ( for which they have sufficiently jeered and abused them in print , and manifested the dishonor and prejudice of it , in their humble remonstrance of iune . p. . . ) is not to render parliaments vile and odious to the people ; and thereupon to abolish them , and change the whole frame of government of this kingdom , into a councel of war , and agitators for the present , and a popular anarchy for the future ? but we trust all wel-affected intelligent people wil be so discreet , as to turn the blame and odium only upon the cheif plotters , and drivers on of this design ; and never grow weary of parliaments , but of that factious army & their confederates , who thus pervert and abuse them , and deserve exemplary punishment for it . . whether such a manner of revoking ordinances , and eating or repealing former votes , wil not render all ordinances and votes contemptible , ridiculous , and of little or no validity ; and shake all the ordinances and votes of both houses , either for the souldiers and others indempnity , in acting for the parliament , upon any ordinances ; or for the security of moneys advanced for the publique service , upon the excise , goldsmiths hall , sale of bishops lands &c. and make all such security invalid , since revokable at pleasure , if the army or independents shal but propound it ? and then in what sad condition are the poor presbyterians , who have engaged all their estates upon the faith of such ordinances and votes , to raise , maintain , and gratify independent forces , officers , members ( who have contributed least of any , and received most ) who may dash and null all their securities in a moment , if they comply not with them ? and whether the citie , common-councel , and all others who have advanced moneys , or acted upon any ordinances , have not just cause to question the validity of such repealing ordinances and votes , which may endanger their very lives , liberties and estates , and expose them to all kind of extremities ; notwithstanding their oft promised protection and indempnity ? . whether the suddain repeal of the ordinance of parliament , of the of may , for the militia of london , setled by unanimous consent of the common-councel ▪ and both houses when ful and free , to continue for a ful year ( at least ) upon a bare motion from the army ( whom it no ways concerned , and who never motioned it to the city or their commissioners , in any of their letters or treaties with their commissioners , for ought appears ) only to the commons house , without any grounds or satisfactory reasons alledged for this suddain change , or once hearing or conferring with the city or militia ( as they have usually done upon all other occasions of far less consequence then this ) by an ordinance of . july . ( before three moneths of the time expired ) which renders no reason at all of the alteration ; be not a jesuitical device of some swaying sectaries and independents ; partly for to alienate and divide the city from the parliament ( who cannot but resent it as an high discourtesie and affront , and a very ill requital of all their former services and fidelity to the parliament , which hath been so oft supplied by their bounty , and preserved by their valour , when few or none else stood by them to the effusion of their blood , & advanced no less then . l ▪ at once for the new-modeling & raising of this very ungratful army , which now thus unworthily puts such an insufferable disgrace upon them . ) but principally to gain the tower of london and magazines in it , into the independents and armies custody , to inslave and command the city at their pleasure ; they having formerly plotted to surprise it by stratagem , which would have rendred them very odious ; and this being a far more plausible way to gain its possession , by color of an ordinance of both houses , who must bear all the blame , and envy , whiles the contrivers of it go scot-free . . whether this president at the armies instance , of repealing the old ordinance of the militia by a new ; may not prove a dangerous leading case for the houses sodainly to repeal sir thomas fairfax and all his officers commissions , which are but durante beneplacito : & quamdiu se bene gesserint ; ( and therefore all * forfeited by their mutinies and disobedience : ) and the late votes for putting all the forces in pay within the kingdom under his command , and for the continuance , pay and establishment of the army : with all other late votes passed in their favour and at their desires , and their very act of indempnity ? and then what wil become of their worships ? have they not then made a rod for their own tails ; and a halter for their own necks , in stead of the cities by this new ordinance of repeal , made with more hast then good speed ? . whether the house of lords and commons have not by their ordinance for the taking of the solemn league and covenant , authorized , obliged , and engaged all wel-affected citizens , gentlemen , soldiers , and subjects of the kingdom , who have taken it , solemnly to unite their heads , hearts and forces together at this present ( and upon all other just occasions ) for the preservation of religion and vniformity in church-government against heresie , error , blasphemy and schism ; the safety of the kings person and authority ; the defence of the just rights and priviledges of parliament , and of their own lives , estates , liberties ; ( all now endangered by a schismatical mutinous party in the army and their confederates ) the present effectual relief of distressed ireland , and bringing his majesty to or neer his parliament , in an honorable and just way , for the speedy settlement of a firm and happy peace , after all our expensive and bloody ▪ wars , so long delayed since the war hath ceased , to their great grief and dammage ? if not , then they and others are all mistaken in the words and tenour of the league and covenant , engaging them thereunto in positive terms under pain and censure of detestable perjury , apostacy ; neutrality ; and that they shal not suffer themselves directly or indirectly by whatsoever combination perswasion or terror ( be it of an whole revolting army or a declaration of high treason either from his majesty or any independent members of either house , or any sectaries who have either not taken , forgotten , or abjured the covenant ) to be divided or withdrawn from this blessed vnion and conjunction , either to make defection to the contrary ( prelatical , sectarian or independent ) part , or to give themselves to a detestable indifferency and neutrality in this cause which so much concerns the glory of god , the good and peace of the kingdoms and honor of the king : but shal all the days of their lives zealovsly and constantly continve therin against all opposition , and promote the same , according to their power against all lets and impediments ; be it from the army or any other ? if yea , as is irrefragable ; then with what conscience , face or justice can such be declared traytors , or guilty of treason , who shal now re-engage themselves to make good this league and covenant , and that by those very houses ( perchance not persons ) who formerly enjoyned and earnestly pressed them to take it , and proclaimed them treacherous and perjured if they brake it ? was ever such a strange contradiction as this , heard of in the world before ? the king proclaimed those traytors heretofore , who should adventure to take it by the houses command ; and the independents in the houses must now declare those , who have taken it by their order , traytors , because they conscionably keep it against a perfidious armies mind , who have highly violated it in every particular branch . but to requite their kindness , those honest covenanters wil inforce them and make it good at their utmost perils before all the world : that those who wilfully and treacherously break this league and covenant , are traytors ; not those who zealously and constantly continue therein : and if their decryed petition and engagement be treason ; the armies seditious , mutinous petitions , declarations , demands and letters , and seising and detaining of the king from the parliament against their votes and covenant , is much more treason : and therefore this strange subitane declaration of their friends and party serves only for this good use , implicitely and by way of necessary sequel ; to proclaim the generals , officers , agitators and armies declarations , proceedings and demands high treason at the least ; seeing they resolve and declare ( by what law is questionable ) the very signing of this new harmless ingagement , ( warranted by the solemn league and covenant ) to be such ; which they had neither justice nor courage to do before in direct and positive terms , as they ought and should have done : which declaration is as justly revocable no doubt as that , and may be more reasonably excepted against , then that against the armies seditious petition , & engagement , the* seminary and ground-work of all their undutiful and treasonable proceedings since , against the king , parliament , and poor dying ireland . . what reason or justice is there , that sir thomas fairfax , cromwels , cornet joyce , the agitators and armies confederacy and * solemn engagements to seize the kings person ; march up to london to enforce the houses , impeach and demand xi . eminent members at once , without just cause ; subvert the rights and freedom of parliaments ; propose very high and unreasonable demands , to which they must receive a present answer , or else be enforced to take extraordinary courses ; draw all other forces in the kingdom , and those designed for ireland to combine with them against the parliament ; their seizing of general poyntz , and sending him to the army to be tryed by a councel of war for his life , only for disswading his officers to joyn with the agitators and armie in these treasons ; should never be declared nor proclaimed treason by the houses all this while ; and yet the poor faithful citizens ( to whom the houses owe their lives and preservation more then to the army ) be sodainly declared traytors by them , only for reingageing themselves according to their covenant , to defend the king , parliament , and city , against these revolters , and to endeavour a safe & speedy peace ; which the world wil beleive the army and their freinds in the houses never cordialy intended , but pretended , only to delude the people ; because they declare the citizens desire and engagement to effect it , to be no less then * treason , and a very dangerous design , discovered to the speaker , in a letter by col. harvey , with the names of the chief conspirators , from his bishoprick of fulham , the purchase whereof , and something else hath made him lately independentish : and why was h. m. that chast and saint-like independent , ( who hath so much honesty as never in two years space , after divers summons , to give an account of the states money he received , and so much piety , as to plead for that most damnable heretick and blasphemour , best and his books ) imployed to draw up this declaration against the citizens petition and engagement ; who pleaded so violently for the revocation of the declaration against the armies petition , as an high breach of the subiects priviledg● and birthright , fit to be revoked ? surely it seems it is either because some independent grandees of the houses were privy and consenting to all these trayterous actions and proceedings of the army and so would not declare against them ▪ for fear of proclaiming themselves traytors , as wel as joyce and the army ; or because the times are now so metamorphosed , and the independent party become so strong by the impeachment and d●iving away of the presbyterian members ; that high treason in an independent and sectary , is become a commendable vertue , at least an irreprehensible offence , and a presbyterians meer performance of his solemn league and covenant ( which this declaration , it seems , would utterly repeal ) become no less then treason ; so much are presbyterians down the wind , and such is the independents and sectaries brotherly affection and liberty of conscience towards them , even for doing their conscience . what may they expect from them hereafter , who are so injurious and harsh towards them already ? the independent and sectarian party now are grown so confident , that they think the whole kingdom and both houses theirs , and the presbyterians quite defunct : and thereupon have newly published a libel with this title : the last wil and testament of sir john presbyter ; who dyed of a new disease , called , the particular charge of the army , &c. with his life , death and bvrial ; also his epitaph : ( discovering their mortal hatred to presbyterians , and the armies design to kill and bury them , ) which they presume already done by the armies charge : but , gentlemen , be not over hasty : sir john presbyter , though he hath silently slept a while , is now awaked ; and neither dead nor buried , but alive , and alive will be , when king john of leyden , the anabaptist , and saint ignatius loyola , the jesuited independent may be strangled at tyburn , or lose their pates on tower-hil for their sacred treacheries ; the whole series and history whereof , with the names , places of meeting , debates , letters and resolutions of the chief heads of the faction from time to time , and those who have treacherously revolted to them for base private ends , he wil speedily publish to the world to their eternal infamy , to shew he is still alive and unburied , and privy to their deepest secrets ; which he wil not only charge but make good against them , in a more honorable and parliamentary manner , then the army did , or can make good their charge against the members they impeached ; who dare trie their innocency by battle in the open feild ( so many to so many and one to boote ) against the gallant general and lievt. general , and any . or ten officers of the army more , that are gentlemen born , to end the controversy and wars without more expence of blood , as wel as answer them at the commons bar ; and wil prove themselves more faithful to the state , then any of their greatest accusers , if both sides may come to a free and fair tryal . in the mean time he wil pray ; that the armies , sectaries , and independents private ends , and self-seeking designs ; may never be able to obstruct the speedy settlement of our publick peace in england , or releif of desperate ireland , now gasping out it 's last breath ; whose loss and blood must onely rest on their score . whom their great friend and patron john lilburn in his new-printed epistles to cromwel thus paints out in their saint-like colours ; p. , . you have robb'd by your unjust subtilty and shifting tricks the honest and gallant agitators of a●l their power and authority , and solely placed it in a thing called a councel of war or rather a cabinet juncto of or proud self-end d fellows , that so you may without controul make up your own ends : the chiefest of them are as base as base may be ; and wil sel christ , their country , friends , relations , and a good conscience for a little money or worldly riches . and are such saints to be trusted by parliament or king ? in fine , if parliament members out of by-ends , or fear of , or compliance with any particular party whatsoever , wil pass any unjust , dishonorable or inconsiderate votes or ordinances ; it is a just judgment of god upon them , that they should be enforced and induced publiquely to retract them with shame and dishonor , even by the meanest of the people : whose late tumultuous proce●dings , though no ways justifiable or excusable , but deserving exemplary censure , and carefully to be prevented , suppressed on all hands by the militia and other officers appointed for that purpose , for the future : yet they must be looked upon by all wise conscientious people , as fruits of the armies pernicious disobedience and exorbitancies , and permitted , ordered by gods providence to punish & correct , if not reform , the obliquity and iniquity of such timerous ▪ self-seeking , or time-serving warping members , who out of fear , self-interests , or to please a prevailing party or army , care not what they pass or vote , to the parliaments dishonor , and the publick prejudice , or hurt of those who side not with them ; the late sad effects and dangerous consequences whereof , may ( through gods blessing ) convince them of their former errors in this kind , and engage them to vote and act with more syncerity and publique generous spirits for the future ; aiming only at the common good , peace and speedy settlement of our distracted and almost ruin'd kingdoms . a post-script . john lilburn , the armies champion , cheif advocate , and councellor in his letters to leivt. general cromwel ; p. . hath this notable passage , which proclaims them a meer unlawful rout of rebellious mutiners , acting without a commission from the king or houses , whose orders and commands they positively disobey and protest against : and therefore all wel-willers to the parliament are bound by their covenant to withstand and protest against them and their proceedings , and endeavor their present disbanding , for the peoples ease , and settlement of the kingdoms peace . the army under sir thomas fairfax , is not now an army acting by a commission from the king , or the two hovses ; for although they were raised by an ordinance of the lords and commons assembled at westminster , for the defence of the king and parliament , the true protestant religion ( not the scotch , jewish , antichristian , inslaving presbytery ) and the laws and liberties of the kingdom ( not the arbitrary wils of the houses ▪ as appears by the ordinance , . feb. . . part , book , declar . fol. . which possitively commands sir thomas fairfax , from time to time , to submit to , and obey all such orders and directions as he shal receive from both houses of parliament , or from the committee of both kingdoms . yet now he and his army apprehending and beleiving , that the wicked and swaying faction in both houses , would destroy them , and inslave the whole kingdom , do not only dispvte the two hovses orders and commands , bvt also possitively disobey them , as vnjvst , tyrannical , vnrighteovs : and being now thereby dissolved into the original law of nature , hold their swords in their hands for their own preservation and safety , which both nature , and the two houses practises and declarations teacheth them to do ; and justifies them , in and now act according to the principles of safety , flowing from nature , reason , and justice , agreed on by common consent and mutual agreement amongst themselves , in which every individual private souldier , whether horse or foot , ought freely to have their vote , to chuse the transactors of their affairs , or else in the sight of god , and all rotional men are discharged from obeying , stooping , or submitting , to what is done by them . and p. . in his letter to cromwel march . . he lays down this as a ground , why the army should not lay down their arms upon any conditions in the world , before they see the laws and universal wel-known liberties of england settled : seeing i wil undertake publickly , and hope shortly to prove , the parliament tyrannizeth ten times more over vs , then ever the king did ; and i wil maintain that by the law of this kingdom , it is ten times easier to prove it lawful for us to take up arms against them in the ways they now go ; then it was for them to take up arms , when they did , against the king . and i profess i would do it , if i were rationally able to morrow . for this good antiparliamentary doctrine the army in their late demands require the enlargement of this arch-traytor , who by his own confession in his printed letters was the principal instrument to instigate cromwel and them to their present rebellion against the houses , their members and proceedings , as arbitrary and tyrannical , to subvert both king and parliament . and therfore it is high time for the city and kingdom to take up arms to withstand them in defence of the parliament , king , kingdom , according to their covenant . finis . notes, typically marginal, from the original text notes for div a e- this lilburne affirmeth in his epistles p. ▪ see lilburns letters to cromwel , and the armyes solemne engagement . of iune . . ▪ . yea high treason , punishable with the forfaiture of life and estate , so are the words of the declaration . the censors censured, in a brief discourse to which is adjoyned the authors letter to an anti-episcopal minister concerning the government of the church : written in the year , but not printed till now. edmonds, hugh. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the censors censured, in a brief discourse to which is adjoyned the authors letter to an anti-episcopal minister concerning the government of the church : written in the year , but not printed till now. edmonds, hugh. [ ], p. printed for phil. stephens ..., london : . "to the reader" signed: hugh edmonds. reproduction of original in the sion college library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- government. church of england -- apologetic works. episcopacy. presbyterianism -- controversial literature. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the censors censvred , in a brief discourse : to which is adjoyned the authors letter to an anti-episcopal minister concerning the government of the church . written in the year . but not printed till now . london : printed for phil. stephensat the kings armes over against middle temple gate in fleetstreet , . to the reader , courteous reader , although the many books which have been already printed in defence of episcopacy , may seem not only to forestal the credit , but to evacuate the use of future impressions , about the same subject ; yet considering the messe of confederate brethren , who are sworn to oppose it , which ( being an oglio of all sects ) is of far greater dimension then the defendant party . i presumed it would not amount to the reckoning of a vanity to enter with my unkeen weapon into the same field : which ( though unworthy to be mustered with those forces of wit , that fight for victory ) may serve ( like the attendants of an army ) to face the enemy . it is the fate of truth for its naked simplicity to be as little known , as trusted , with earthly inhabitants : whereas errour , clothed with glosing variety , finds not only acceptation , but maintenance in the hearts of most . what gangrenes of heresies , and fretting sores of schismatical opinions have infested the body of our national church ? since bishops ( the ministerial preservers thereof in soundnesse of doctrine ) were first divorced from their office , as the history of former ages can yield no examples to parallel , so ( being by satans subtilty heightned to an exquisite degree of wickednesse ) the possible corruption of succeeding times , will want invention to excel . such was the sudden growth of greedy innovations in the black art of enmity , against their ancient guides , that experience hath proved them to be a true exception to the philosophers saying , nemo repente fit turpissimus . and if their master , who raised them to the pinacle of preferment , had not thrown them down headlong by a timely temptation , they would have all turned conceited monarchs , and not lookt over , but for the kingdomes of the earth . it will be as much shame hereafter to report , as it is now grief to remember the fiery generation of those meteors o● men , which ( rising by the fall of our great stars ) have vapoured from the regions both of pulpit and presse , into the houses of the honourable , and musty cottages of the basest people , deluding them into such a lamentable deviation from their right principles , that the greatest part of them ( like benighted drunkards ) are not yet able to finde the way home . the consideration whereof doth offer us so much occasion , to pity the dangerous estate of their diseased souls , that i could wish no better successe to attend this work , then that , by detecting the malignant distemper of their faults , it may become a direction for their recovery . but knowing that habituated crimes will not readily yield to a seperation from the subjects that possesse them , and that custome in sin , ( holding reason in bondage to the dominion of sense ) doth seldome nauseate the sinner to a detestation thereof . i am disposed to doubt , that the event will be unanswerable to the scope of my desire . however the chiefest part of this book being written in time of persecution , when tyranny had stated the tribes of all honest men in a fitter capacity of receiving wrongs then giving reasons , i shall not now disown the exposing thereof to publick view , though it happen to make a fermentation of humours in the cholerick stomacks of our english pharisees . for being set forth with the same intention wherewith it was first penned , more to declare my willingnesse to approve , then ability of mind to defend the right of episcopal government . it may not be coujectured to be composed with confidence to confute those that deny , but out of love to confirm them who believe the same . to thee therefore , gentle reader , whosoever thou art of this number , do i principally dedicate this my labour , wherein if thou apprehend nothing deserving thy condemnation , but the truth of my affection to the welfare of the church , it will be applause enough to satisfie the expectation of thy well-wishing friend , hugh edmonds . the censors censured . as in natural , so in bodies politique , there are no distempers more smartly afflicting , than those which invade the most noble parts , and amongst the many causes , which work a solution of unity , in a civill constitution of government , the corrupt humours of a brain-sick clergy are the most intrinsecal . the truth whereof , though we have by the sad experiences of our own past miseries been better taught to bewail , than dispute ; yet being farther instructed by the present discovery of their propagated mischiefs ( notwithstanding the bountiful rayes of mercy diffused amongst them from our englands sun ) we cannot but account it a pitifull folly to commiserate them , who think it a virtue to be cruel to themselves ; for they , whom neither the sense of their own sin , nor apprehension of the kings pardon can reform , must needs be not onely the charity , which submitteth to the worst of governours , and it may be justly feared , that no true concordance will inhabit the centre , whilest such heteroclites are left to lurk in the circumference of the church , who will rather professe themselves st. peters animals by standing out in their own conceit , than st. pauls souls in stooping to the authority of their lawful superiours , neither can they be well thought fit trustees for the securitie of the gospels treasure , who having once shipwrackt their allegiance to the king , are still bankrupt of faith and honesty . those are the old stocks , whereupon satan hath graffed the variety of sects , which hath been the shame , and is yet the grief of englands church , whose first non conformity to canonical orders , hath been the very originals , whereunto the many copies of obstinate fanaticks , that are now extant , have their true reference , who following the tracts of st. judes murmurers , in admiration of some mens persons for advantage sake , do dissociate themselves from the community of saints , not only in opinion , but practise , than which nothing can be more destructive to the concord and peaceable unanimity of spiritual congregations ; for as in physical compositu●s , a violent disunion of integrable parts breeds a more dangerous shisme in the body , than a humerous distemper ; so in ecclesiastical corporations , an actual seperation from the catholick fellowship of beleevers in gods service is a greater pandor to confusion , than the scandal of a speculative distraction . it is time therefore for our seminary presbyters , who have been the protoplastiques of a rebellious generation , both in church and state , to make a confession of their past faults , as well as their present faith to the king. they are now sufficiently read in the book of their own consciences to know , nemo periculosius peccat , quam qui peccata defendit , to apologize for sin is more damnable , than to act it , and not to retract inexcusable errours , doth as much unqualifie a delinquent for mercy , as the perpetration thereof can adapt him to justice . repentance , though it may be too soon ended , can never bee too late begun ; he , that lives like st. lukes judge on the bench , neither fearing god , nor regarding man , may have the grace to die like the jewes theef on the crosse , with profession of both ; for that power which expresly denyeth forgivenesse to one sin onely , doth implicitely conceede a possibility of pardon to all others . on this consideration it would be worth their paines to translate their petition for presbytery into a suit for indempnity , and publickly to acknowledge his majesties declaration which is the proof of his grace , to be an argument of their guilt , who ( like cunning fencers , that aim at the legs , when they intend to veny the pate ) under a reformative pretence of destroying those revenous beasts , which worry the people , begg'd leave of their master to hunt the kingdome , which being granted , they took liber●y of themselves to make him their chief game : for it is well known from dan to beersheba , that the credit of their false doctrine was the very leaven wherewith the people were first moulded into a sowre lump of armed malice against their sovereigne . and i may truly say , it was the unlucky boutefen , which not only yielded smoak to smother all treaties into a nullity of successe , but that gave light also to clear the way for more active instruments then themselves to take off the head of our eternally renowned saint charles , together with the government from his soulders ; for although they entred not the stage with those miscreants that personated pilate in the fifth act ; yet because they appeared with others who playd the parts of annas and caiphas , in the first scene of the tragedy , we may justly christen them the grandfathers in law of that bloudy fact , which being unmatchable in humane stories , may be in some sort compared to the crafty complement of the cruel wolfe in the fable , who told the sheep , da mihi potum , & ego mihi dabo cibum , meaning to eat him up for his courtesie . a fact , which as former ages have not been so learnedly wicked to invent , so i hope the future will be more honestly wise than to imitate ; a fact , which may schoole our kings of england into a use of the italians prayer , to be delivered from their friends whom they trust , as well as from their enemies whom they fear , and inform the people with the spaniards soul , rather to sheath their swords in one anothers bowels upon private quarrels , than to draw them against their sovereign in open war. but , if the recognition of such an execrable murder be not caution enough for subjects to restrain them from rebellion , let the memorable example of the amalekites punishment be their exhortation to obedience , sam. . , . who ( though a stranger to sauls kingdome , and by them requested to conclude his pain with the inference of death ) was by davids command for touching the lords anointed , instantly condemned to loose his life . if kings lives then are so precious in gods account , that they may not be touched in the heat of proclaimd hostility , what a cursed sin must that be , which justifieth those who take them away in cold bloud ? by these animadversions i hope the whole host of spirituall officers , who have fought against the regiment of the church , will be victoriously fens'd into a unanimous iudgement , that it is far better for them to have the apostles doctrine in their hearts , then the scots discipline in their hands , to be content with that estate wherein they have been , then to covet that wherein they ought not to be , to submit to the king in causes ecclesiastical , rather then by calling his power in question , to abuse their own authority in the gospel , to give caesar his , will be no substraction from their due , had not our saviour paid for himself and peter , it might be doubted , whether the clerks of this age ( like the old egyptian priests ) would not plead their estates untributary , as well as their offices unsubj●ct to the king. with what tenure of spiritual power they are invested jure divino , none but those laicks whom the popes mandate hath screen'd from the sun-shine of gods word , can be ignorant . the officious acts of jehoiada to jehoash , and nathan to david , are not only presidents to warrant the right , but boundaries to limit the extent of their claim ; they must instruct kings as the one , and may reprove them as the other did , which was not executed by an excommunicative scourge to make david do pennance for his offence , but with the monition of a meek spirit , to give him a penitent sense thereof ; for as the act of reproof argued the king to be gods subject : so the mode of reproving maintain'd him to be the proph●ts sovereign . and thus i believe azariah withstood vzziah by no other force , save that of the tongue , whose aim was to strike at the fact , not the person of the king , to induce him into a consciousnesse of his fault , not to require his submission to punishment , which , because immediately inflicted of god ▪ supposeth him priviledg'd not to receive it from man : so that rebus sic stantibus , our ministerial guides have little reason , and lesse grace to pride themselves in their ghostly authority of reb●●ing kings , such verbal reprehensions being no more then religious servants ( not adventuring beyond the sphear of their calling ) may lawfully practise towards their ungodly masters ; for as it is the resolve of divines , that in case of neccessity quil●bet christianus est sacerdos , so it is not only the liberty , but the duty of every one in gods case boldly to reprove an offending brother , as i think my self bound to tell the associated brethren , that they have highly wronged the majesty of god & the king , both by their orall and manual prolusions to introduce a new fangled government in the church , & that it will be more safe for them to observe the duty of looking into their own , then the false commission of overseeing their superiours actions , the performance whereof might happily make that saying ex culpa sacerdotum ruina populi , to be as well known to themselves , as felt by others , and convert the hypocrisie , which some do , into the sincerity of obedience , which all should professe ; for though none of them be puritanized into donatisme , but can protest it their necessary obligation to reverence the kings person , yet most are so far sublimated from the drosse of superstition , that they cannot without defiling their consciences vaile to the train of his ceremonious titles , they can easily concoct supream governours , dryly swallowed , but with the sawce of ecclesiastical causes it quite nauseates their stomacks , and the name of head is more offensive to their palates , then perfumes are to the nostrils of those that are grieved with an histerical passion ; a monstrous straw for such mighty men to stumble at , which may be put in the same ballance with that of their schismatical predecessours in the conference at hampton court , who were scandalized with the word absolution in the liturgy , but well content with the term remission of sins . what difference there is betwixt supream governour and head in a notional acception , is more fit for grammatical criticks , then politick christians to inquire , as they are complicated in one subject , and determined to a constant onenesse both of action and end , they must by the rules of honesty as well as art , be construed synonymous , and in a promiscuous manner adjudged to contract their literal variety into an identity of sense . indeed we cannot deny but the title of supream head was first given to king henry the eight by the pope , who being by his own institution in the world ( as the soul is in the body by gods creation ) totus in toto , and not onely singulis , but universis major , cannot be supposed to part with a piece of himself but for his own ends ; yet we conceive it no trespasse against any canon , either of scripture or reason , to convert that to a good use , which was first bestowed to an ill purpose , but for presbyters to take that away for the better esteem of their own authority , which was given by the pope , to disgrace the kings jurisdiction in the church , is no lesse unreasonable to devise , then irreligious to practise . that great bulwark of objection , ( christ is the sole head of the church , ergo no other can have the title ) which hath been presumed too strong for an army of schoolmen to beat down , must necessarily yield upon terms to our side . for although as the church is internally considered in respect of the kingdome of grace , and our saviour christ as lord thereof , by right of redemption , ruling the hearts of the faithful by his spirit , there is no subjection allowable , nor headship to be attributed but to him only ; yet as he is king by right of creation , loving an imperial sovereignty over all his creatures , and the church in a militant condition , which ( by reason of an inseperable commixture of good and bad , and common relation of the inward and outward man ) doth necessarily require an external policy to maintain a uniformity and order in the worship of god , so he hath ordained his vicegerent on earth to whom both clergy and laity must be subject . and in this qualification of sense kings may be truly stiled supream heads in causes ecclesiastical , within their dominions ; thus samuel called saul the head of the tribes of israel , sam. . . which in eodem signo rationis doth imply all persons , as well ecclesiastical as civil in that commonwealth , to be his subordinate members . and that the priests were subject in their very offices to the supreame power of their magistrates , chron. . solomons acts in ordering their courses , and appointing the levites to their charges , ( who in manifestation of their duty are said not to depart from the commandement of the king ) do sufficiently evidence , whose authority likewise to punish sins of the first table , that refer to religion as well as those of the second , which belong to humane society . gods own prescript laws to moses , deut. . deut. . levit. . are the authentique seals to confirm , whereunto we may annex that fact of our saviour christ himself , chastising the jewish pedlers , by vertue of his divine royalty , for profanation of the temple , as an exemplary proof beyond all exception . having pickt out the pith of their divinity in the former objection , there resteth one hard argument more a break , wherein lies the marrow of their logick , if the power , say they , in ecclesiastical matters be proper to the supream magistrate as a magistrate , then it should belong to all magistrates , and consequently to the heathen : the definition of a magistrate being one in christian and heathen princes ; but this would be both sinful and ridiculous to assert , ergo that cannot lawfully be maintained . truly this is a witty sophisme , which deserves the reply of an ingenious respondent in the philosophers school , salse profecto , sed falso quidem . i presume the same learning which qualified them to oppose others , may enable them to answer themselves in this point ; for if their consequence be good , baals priests had as much right to the service of the temple , as the levitical clergy-men , neither can our protestant ministers have a better title to the dispensation of christs ordinances , then the officers of the romish church do now claim . therefore if they will honestly defend their own as we do the kings authority in the church , they must acknowledge their argument to be contrary to the principles of art , as their opinion is to the precepts of religion ; for when a restrictive term is adjoyned to an equivocal subject ( as magistrate is ) to argue from an indefinite to a universall , is an illegal consequence , the reason is , because what is attributed by such a note of limitation , is not an absolute but a comparate propriety , which doth convenire subjecto mediante alio , as the power of the king in c●uses eccl●siastical is not proper to him , simply secundum naturam , but relatively as he is a true christian magistrate ; according to which univocation , if their argument had been formed , the consequence would be logically true . but as we do appropriate this power onely to kings truly christian , so i must acquaint them that the heathen subjects had such a reverend respect to the authority of the supream magistrate in matters of their idolatrous religion , that aristotle , polit. l. . could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the king is lord and ruler of things that pertain to the gods. to conclude , i wish those men , who ( like the first matter have an indifferency to all forms , and are so unfixedly disposed ●n religion , ●hat they can be content with the sichemites , to ●e circumcised for their advantage , would ( not for wra●h but for conscience sake ) give a seasonable testimony of their obedience by a willing conformity to the kings power in ecclesiastical causes , that the church may be no longer grieved with the rapine of forreign wolves , or 〈◊〉 of 〈…〉 , but that sound doctrine may flourish within her gates , and true discipline be established in her borders , to which end the lord send us a speedy restauration of our ancient government by the hands of zerubbabel and joshua , the king and the bishop , that as we are baptized in one faith , so we may be subject to one rule , & as we are of one body , we may be all of one mind , to worship god both in the purity and beauty of holinesse , and to preserve the unity of the spirit in the bond of peace . amen . finis . several propositions presented to the members of the honourable house of commons, by mr. peters, minister of the gospell of jesus christ; concerning the presbyterian ministers of this kingdome. with a discovery of two great plots against the parliament of england: the first, by the queen, and the english runagadoes in france. the second, by the lord hopton, col. cartwright, and divers others in the island of jarsey. also, a declaration of his highnesse the prince of wales in france. peters, hugh, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) several propositions presented to the members of the honourable house of commons, by mr. peters, minister of the gospell of jesus christ; concerning the presbyterian ministers of this kingdome. with a discovery of two great plots against the parliament of england: the first, by the queen, and the english runagadoes in france. the second, by the lord hopton, col. cartwright, and divers others in the island of jarsey. also, a declaration of his highnesse the prince of wales in france. peters, hugh, - . [ ], p. printed for j.g., london, : decemb. . . reproduction of the original in the british library. eng presbyterianism -- early works to . conspiracies -- england -- early works to . great britain -- history -- civil war, - -- early works to . a r (thomason e _ ). civilwar no several propositions presented to the members of the honourable house of commons, by mr. peters, minister of the gospell of jesus christ; co peters, hugh c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion severall propositions presented to the members of the honourable house of commons , by mr. peters , minister of the gospell of jesus christ ; concerning the presbyterian ministers of this kingdome . with a discovery of two great plots against the parliament of england : the first , by the qveen , and the english runagadoes in france . the second , by the lord hopton , col. cartwright , and divers others in the island of jarsey . also , a declaration of his highnesse the prince of wales in france . london , printed for j. g. decemb. . . mr. peters reports to the honourable committee of both kingdomes ; concerning the speedy reducing of the irish rebels . first , he desireth , that there may be a speedy course taken for the setling of the poore , distressed , and bleeding kingdom of ireland , in peace and unity , & that there may be some painfull and religious ministers ( both presbyterians and others ) forthwith expedited for that service . secondly , that all possible care may be taken for the sending over provisions and other necessaries for reliefe of the poor distressed protestants . thirdly , that all commanders whatsoever that are under the command of the parliament of england , may forthwith be sent over , for the performance of the great trust reposed in them , that so the cause of ireland may be no longer detarded , but with all faithfulnesse and expediency performed for the easing of our distressed brethren from the heavie oppressions which they have for many yeares groaned under . thus having given you ( in briefe ) the effect and substance of the propositions or report of ( the renowned worthy of our times ) mr. peters , upon friday last , concerning the managing of the affaires for the kingdom of ireland ; i will in the next place communicate unto you , the dangerous estate and condition of this our native kingdom of england ; by reason of the manifold plots and conspiracies which are dayly acting and contriving ( by the enemies of god ) against the worthies of england , the high and honourable court of parliament : yet all their machavillian plots , and horrid conspiracies have been frustrated , and taken no effect ; for when they were in the height of their pride , and ( almost ) upon the finishing of their wicked conspiracies , it pleased god to discover and bring to light all their barbarous and inhumane intentions : yet these great and malicious instruments , which have been for many yeares together , the chiefe disturbers of the peace and tranquility of england , whose hearts have bin inveterate against the proceedings of our renowned parliament , are now studying , complotting , and contriving how to bring their most wicked and bloudy designes once again to perfection , and to set footing within this our realme of england , but because i will not detract time , nor trouble the readers patience with too much superfluity of former experiencies , i will confine my selfe , and proceed to the ensuing subject , which may be tearmed , englands vigilant scout , giving her an alarum of the warlike preparations that are now beyond the seas , not onely by a forreign enemy , but by her native branches , which i will here insert , and faithfully communicate , as followeth : the nobility and gentry of this kingdom of england , which for a long time had so inveterately engaged themselves in a desperate warre against the parliament , are very active beyond the seas in the kingdome of france , and other parts , and are complotting and laying their heads together , how they may contrive & raise a new war in england , using their utmost endeavours , ( by way of entreat ) for the gathering of an army together : and to that end , the greatest part of the nobility and gentry , together with all the collonels , lieutenant colonels , majors , captains , and other inferiour officers , which were runagadoes from their native country , having formerly had the honour of great trust and eminent places reposed to their charge , began to recollect their memories , and to bethink themselves of the gallant dayes which they once enjoyed within the realm of england ; and therefore , having ever since their departure from this kingdom bin much perplexed in mind , joyntly concluded , that if it were possible for them to raise a party , and some certain sums of mony , they would venter once again to steere their coast towards the confines of england ; and for the better effecting of their design now in agitation , the queen doth endeavour to use her utmost power for the effecting of it , as formerly she hath done . but it is very probable that their designe will bee soon frustrated , and all their plots and conspiracies utter confounded ; for one storme hath already appeared against them , and no doubt , but many more will suddenly arise ) so that there is small hopes of their attempting any thing against this kingdome , by reason of a controversie and disputation that hath lately arose between the queen and her confessour at st. iermans , who at a late meeting , told her , that her proceedings were not well approved of , and that he thought she began to incline towards the church of england , and to desert the church of rome : at which words , her majesty being somwhat displeased , replyed and declared her self in this manner : that for her religion , which shee was alwayes brought up in from her infancie , she were resolved to live and dye in ; and for his objections against her , in being pleased to say , that it was not allowable for her , to permit or suffer any of her servants & followers liberty to associate themselves with the heretikes in any publike place or meeting whatsoever ; to which her majesty answered , that shee were resolved to grant them free liberty of conscience ; intimating , that when she were in england , all her followers in geral● had liberty and tolleration to use their owne wayes and consciences , without any disanulment or interruption at all , and in consideration thereof , she were resolved to grant the same liberty to her royall soveraignes ●●iends , and hers , in france , as they fo●merly have had in england . thus having expressed her self so resolutely unto her confessour , hee tooke his leave , and being much perplexed in mind retyred out of the roome , being in a great fury : what the issue of this discord and contention may arise to , i cannot as yet assure you . therefore , in the next place , be pleased to take notice , that his highnesso the prince of vvales is very much perplexed in mind , and cannot approve of the french fashions nor wayes , but declares himself in opposition against them . thus having given you the chiefest observations and remarkablest passages that have happened within the kingdome of france , somewhat reflecting upon the peace and tranquility of england , i cannot but put you in mind of another businesse of great concernment , worthy of your observation , and hath some reference to the former . but drawing to a period , i will only give you a hint of it and briefly intimate unto you , as followeth : from iarsey we are advertised , that the lord hopton , colonell cartwright , and divers other commanders are very active in the said island , both in furnishing of themselves with ammunition , and also in keeping their men together ( which is supposed for some designe against the parliament of england . hopton hath caused two or three powder milles to be made , and are continually in action with them . they keepe severall strong holds about the iland , and are supposed to be about two thousand strong , all compleatly armed , being gallantly experienced in the discipline . the holds that they keepe are of great strength , most of them being scituated upon great rockes , and incompassed with the sea ; so that it is to be feared , it will bee a long time before they are brought to the obedience of the parliament ; unlesse upon composition . but why these garisons should be maintained and kept in a defensive and warlike posture against the parliament , is not as yet known : but we may conceive ( and it is too apparent ) that they have some designes in agitation against the parliament of england ; for who can be so deluded , as to thinke that they will still keepe these holds in defiance , and to endanger both lives and fortunes , but only they have a secret conspiracie amongst themselves ; and no doubt , but their horrid plots , and desperate designes , will at the last be brought to light , and to their everlasting shame , be made manifest to the whole world . they are very vigilant , and will not suffer a fisherman to go to the sea , without severe examination and diligent search . hopton hath again renewed his inveterate malice against the parliaments friends , and hath disarmed all the well-affected throughout the whole island . finis . a modell of the government of the church under the gospel, by presbyters, proved out of the holy scriptures, to be that one, onely uniform government of the universall visible church, and of all nationall, provinciall, classicall and congregationall churches: which is according to the will and appointment of jesus christ. which may serve to stay such as are doubting, with hope of full satisfaction, and clear demonstration of this truth, shortly to be made by the reverend assembly of divines. / composed by a presbyterian minister of the city of london, and approved by divers of his learned brethren, and at their request published. walker, george, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing w thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a modell of the government of the church under the gospel, by presbyters, proved out of the holy scriptures, to be that one, onely uniform government of the universall visible church, and of all nationall, provinciall, classicall and congregationall churches: which is according to the will and appointment of jesus christ. which may serve to stay such as are doubting, with hope of full satisfaction, and clear demonstration of this truth, shortly to be made by the reverend assembly of divines. / composed by a presbyterian minister of the city of london, and approved by divers of his learned brethren, and at their request published. walker, george, ?- . [ ], p. printed for tho. vnderhill, and are to be sold at his shop at the signe of the bible in woodstreet., london, : . a presbyterian minister = george walker, who has signed "the epistle dedicatory": g.w. annotation on thomason copy: a caret after 'composed by', and "mr george walker" inserted; "june ". reproduction of the original in the british library. eng church of england -- government -- early works to . westminster assembly ( - ) -- early works to . presbyterianism -- early works to . a r (thomason e _ ). civilwar no a modell of the government of the church under the gospel,: by presbyters, proved out of the holy scriptures, to be that one, onely uniform walker, george b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion a modell of the government of the church under the gospel , by presbyters , proved out of the holy scriptures , to be that one , onely uniform government of the universall visible church , and of all nationall , provinciall , classicall and congregationall churches : which is according to the will and appointment of jesus christ . which may serve to stay such as are doubting , with hope of full satisfaction , and clear demonstration of this truth , shortly to be made by the reverend assembly of divines . composed by a presbyterian minister of the city of london , and approved by divers of his learned brethren , and at their request published . london , printed for tho. vnderhill , and are to be sold at his shop at the signe of the bible in woodstreet . . to the honourable city of london , and all the inhabitants thereof , who sincerely seek and desire a true reformation of the church , according to the word of god . give me leave , most famous and renowned city , and ye the right honourable lord major , the right worshipfull aldermen , and religious common-councell and commoners , to congratulate and rejoice with you , for that honour which the lord hath laid on you in these daies of great confusion . you , under god , have been the guard of this present parliament , by which so great things have been done for the safety and defence of three kingdoms . your free contributions of your wealth and substance , have been the sinews of this warre , undertaken for the defence of our religion , laws and liberties . few counties in this kingdom have been able to defend themselves , much lesse to help others , except those whom you have encouraged , and set on work by your example , and to whom you have been a bulwark against the enemies , who by you have been terrified from invading them . all the associated counties have cause to blesse god for the vicinity and neighbour-hood of london . and all the rest of the kingdom may say , if the lord had not helped us by the forces , arms , and supplies of men and money from london , we had been utterly destroied and laid waste . but the chief glory bestowed on you by god , is your courage for the truth , and true christian religion ; your earnest study , and constant endeavour for promoting an happy reformation of the church in religion , dostrine , worship , and discipline , according to the word of god ; your zeal against sectaries , schismaticks , hereticks , and blasphemers , who labour cunningly to corrupt your servants , to steal away the hearts of your wives and children , to pull many fair feathers out of your wings , and to draw disciples after them , and your standing steadfast in the old paths , and walking in that good way , ier. . . which the lord christ by his apostles hath praescribed to the vniversall church ; in which all the pure primitive churches of old , and all the best reformed churches have walked from the daies of your fathers , untill this day . god hath inabled you wonderfully by his grace , to resist the subtle temptations of the world and the devil . i know when you were courted with offers of greatest honours and priviledges , to withdraw you from your purpose and resolution , of standing for the common weal of state and church , and of supporting and upholding of the props and pillars of this land , when it trembled , and was ready to be dissolved . i cannot forget that sad time , full of fears and dangers , when ( the chief command of your city , being in the hand and power of malignants , who had also a strong faction , by which they attempted to overthrow you ) it was the opinion and profession of some of the most faithfull patriots , and wise members of parliament , that unlesse god did put into your hearts a resolution to stand up for them , they had small hope of saving either the church and kingdom from ruine , or our religion , laws , liberties , and their own lives from destruction ; and in that juncture of time the lord did put such a spirit of courage , fortitude and holy zeal into you , who were the main body of the city , that you stood up , and appeared openly for the worthy patrons of your religion , laws and liberties , whereby they were animated to proceed vigorously in their wonted course of justice , to the terrour and astonishment of all the enemies and disturbers of our peace . after this you have been strongly assaulted by spirituall wickednesses divers waies . first , by cunning seducers , who usurping the name and outward shew of rare saints , have stollen away the hearts of many , and with feigned sanctity and large promises of a pure platform and modell of church-discipline and perfect reformation , according to christs own institution , have drawn them into schisme , and separation from their own congregations . but you , by your wisdom have quickly smelled out their fraud , and vain boasting of great things , which they can never perform and bring to passe . secondly , you have been tried , ( when scriptures failed them , and favoured not their modell ) with bold pretences of new lights , which you have scorned , as wise men are wont to scorn , and not vouchsafe to look after those ignes fatuos , wandring lights and night fires , by which fools , who follow them in the dark , are lead into dangerous pits , boggs , ditches , and downfalls . thirdly , they have represented unto you presbyterian government as a bugbear , and cruell monster , worse then popery and prelacy , unto which if you submit , you and your children are made slaves for ever , to the lust of proud , peevish , tyrannicall priests ; and allthough many credulous fools , and unstable souls , are hereby terrified and skared out of their wits , and run wilde after severall dangerous sects , and know not where to rest : yet you are no such strangers to the gospel , nor so little acquainted with the scriptures of the new testament , as to be moved with such skarecrowes ; but rather by such rabid railing against government of the church by classicall presbyteries , you have been moved and stirred up ( after serious consideration , and consultation had with your godly pastours , and teachers , diligent searching of the scriptures , and good assurance of understanding of divine truth gained to your selves ) to be more earnest and importunate in promoting that presbyterian government , besides which there is no mention of any other in all the writing of the apostles ; nor any other acknowledged or received , in any well reformed churches in all the christian world . the apostolicall church at jerusalem , consisting of many thousands and ten thousands of beleevers , and so many particular congregations , was altogether governed by the apostles and presbyters , assemblies , synods and presbyteries , as appears , act. . . and . . and . . the christian church of the gentiles gathered unto christ in severall nations , countries and cities by paul and barnabas , had every one their presbyters , ordained to have rule over them in the lord , acts . . the church of ephesus , that great city of asia , had also divers presbyters , whom the holy ghost had made overseers to watch in common over it , acts . , . and of them s. paul speaks , tim. . . saying , let the elders that rule well , be counted worthy of double honour . also s. paul left titus in creet , and appointed him to ordain presbyters in every city , and such overseers as were fit to rule the church , tit. . . peter and iohn were presbyters , and called themselves so , as they with others governed severall churches , . pet. . . john . . and john . . wherefore , ô london , thou that hast chosen the best part , rejoice in the lord thy god , who hath made his glory to rise upon thee , and his light to shine upon thy grave senatours , thy religious common-councell , and all thy true hearted citizens ; and hath led them into those waies which be in christ , which saint paul taught every where , and in every church , cor. . . for the encouraging of you , worthy citizens , in your constancy , and for the confirming of them that are weak and wavering , i have framed out of the scriptures this brief discourse , concerning that one uniform church-government , which christ by his apostles ordained , and appointed to be set up in the whole universall church , and to be observed in all other churches , members of the universall . here you have the heavenly patern shadowed out in a small compasse , of that government , for the establishment whereof in this city and kingdom , you have stood up and appeared openly at severall times . if the lord be pleased to blesse you with courage for his truth , and with constancy and perseverance till you obtain your desire , which is the desire also of all orthodox faithfull ministers in the land , then shall london be called , the city of the lord , the zion of the holy one of israel ; and they who despise her and stand up against her , to hinder the work of god in her hands , shall bow down at the soles of her feet , and her enemies shall lick the dust , even lick up the dust of her feet , for they shall not be ashamed who wait for the lord , isa. . . this is the praier of your servant in the work of the lord , and humble suppliant for your prosperity at the throne of grace . g. w. a modell of the government of the church under the gospel , by presbyters proved out of the holy scriptures , to be that one , onely uniform government of the universall visible church , and of all nationall , provinciall , classicall and congregationall churches : which is according to the will and appointment of jesus christ . the holy scriptures of the new testament do speak most plainly of a church government , and of ruling and rulers , which the lord jesus christ hath appointed to be in his church visible on earth in the times under the gospel : the patern and platform of this government , together with a commission to govern the universall church in all nations according to it , he gave to his apostles by word of mouth in the time of his life ( as the gospel in divers passages doth testifie ) and after his passion , when he shewed himself alive unto them , and was seen of them fourty daies , speaking the things pertaining to the kingdom of god , act. . . and that the apostles by word and writing , and by their example and practice , might infallibly instruct all churches by them , gathered unto him in all nations , and might deliver unto them , so as they had received from the mouth of him the supream lord , that one uniform government : he filled them with extraordinary gifts , and sent unto them the holy ghost , the comforter , to lead them into all truth , joh. . . to teach them all things , and to bring all things to their remembrance , whatsoever he had said unto them , joh. . . and that government , which they partly by word and writing , and partly by their example and practice , did prescribe uniformly in all churches , is of divine instution : and to it all orthodox reformed churches in all the christian world at this day , have submitted themselves , acknowledging it to be the onely government ecclesiasticall which is jure divino , and by the will and appointment of jesus christ . and yet in this unstable and wavering age and generation , and in this unsetled state , and land full of confusion ; as the giddy-headed multitude , which are like clouds without water , carried about with every winde of doctrine , and dream of new lights beginning to appear , do call into question the saving doctrines of aeternall truth , and the chief articles of the christian faith , firmly beleeved , constantly professed , and never doubted of by any true christians : so also many of the wisest statesmen , who are esteemed the pillars of the kingdom , and the stay of the state , do doubt and make question , whether there be any church government jure divino , and by the will and appointment of jesus christ ? what that government is ? who are the governours ? and by what rules and laws they ought to govern ? and how farre , and in what things , matters and causes , power is given to them by christ to rule and govern in the church ? for the answering of all such questions , and removing of all such doubts and scruples , i will endeavour , out of love to the truth , and zeal to the honour of christ , and the advancement of his kingly power in his church , to lay down some sure grounds of doctrine , gathered out of holy scripture , and proved by clear testimonies of gods spirit , speaking in the infallible written word . and first , i take this as an undeniable principle , that whatsoever christ hath with his own mouth commanded , or by his spirit moved his apostles to teach by writing and word , or by example and practice , concerning the well ordering and government of his church in any place , which is as usefull in all places , and the reason of it stands firm in all ages , and it may be practised profitably by ordinary pastours : also whatsoever is necessarily presupposed , or included in any thing , which christ in the gospel commandeth , or of necessity must follow thereupon , is jure divino , and by the will and appointment of jesus christ . secondly , because the main question which comes to be answered , upon which all the rest do depend , is , whether there be any proper and particular church-government distinct from civill government : the answer is easy , and such as may fully satisfie any reasonable christian . for first , in every nation , kingdom , and state wherein christian religion is publikely and generally professed , all the people are to be considered two waies . first , as men and members of a civill society or common wealth . secondly , as christian men and members of the church , the mysticall body of christ . as they are members of the common-wealth , they are to be ruled by the laws of men which are there in force , and do binde them to obedience in temporall things to their kings and civill magistrates , and to good order and behaviour among themselves , for the peace and safety of humane society , and of the civill state . and this government may be among them who are turks , heathens and nor christians , for it is common to all men of all nations , states and kingdoms . but as they are christians and members of the church , christs mysticall body , so they are to be governed by the law of christ , which bindes them to the obedience of him in all things , which concern their spirituall estate , heavenly life , and blessednes , and to holy communion among themselves in spirituall things . these two states and governments are so distinct and different , that either of them may stand alone without the other . there are and have been divers earthly kingdoms well ordered , and wisely governed in all outward temporall things , in which christ hath had no church , neither was christianity known or professed . and again , christ hath had a church well governed , and flourishing in religion , grace , and godlines , when there was no civill government , king , or civill magistrate to help or uphold it , but all set against it , to persecute , vex , and make havock of it ; as it was in the daies of christ and of his apostles , and in divers ages after : and yet christ was the king , and the church was his kingdom in which he ruled , and is called the kingdom of god , matth. . . and that kingdom of heaven , matth. . . & . . now a kingdom is not an anarchy , that is , a confused multitude without government ; but a monarchy , in which there is one king who is supream governour . and in the church , which is gods holy hill , and spirituall zion , christ alone is the king , psal. . . & zech. . . joh. . . and the head , and sole ruler , mat. . . ephes. . . and the government is on his shoulder , isa. . . he also alone is the lord , and law-giver , isa. . . iam. . . and his word is the law and rule of government , isa. . . yea the law , and rule by which the spirit ruleth , rom. . . and to which he is limited in moving and working , ioh. . . . but that church-government may be more clearly and distinctly understood : we are further to distinguish between the supreme power of government , which is onely in the hand of christ ; and the delegated power , which he hath given to his ministers , to exercise under him a subordinate and minesteriall government . the supreme government which is in the hand of christ is monarchicall : for to him alone all power is given in heaven and in earth , math. . . and he is set at gods right hand , far above all principalitie , and power , and might and dominion , and every name that is named both in this world , and in that which is to come . and god hath put all things under his feet , and gave him to be head over all things to the church which is his body , ephes. . . . and this power of government is proper to him , and he reserves it to himself . but the subordinate and ministeriall power of government , he gave to his apostles and to their successours , mark . . . joh. . . where he said , as my father hath sent me , so send i you . go into all the world , and preach the gospell to every creature . and promised to be with them alwayes to the end of the world , math. . . and lest any should thinke that this rule and government of the church , was limited to the apostles , and was to dye , and and to expire with them : the scriptures do fully prove , and plainly demonstrate , that it was also by gods appointment imparted to others in the apostles dayes , as cor. . . where the apostle writes , that god hath set in his church , not onely apostles , prophets and others of extraordinary gifts ; but also teachers , helps , and governments . and rom. . . the church is compared to a naturall body , and the severall members thereof , having gifts differing according to the grace that is given them , are commanded to exercise their gifts , and to wait on their severall offices , as prophets on prophesying ; ministers on ministering ; teachers on teaching , and he that ruleth on ruling with diligence . and thess. . . the brethren are intreated to know them that labour among them and are over them in the lord , and admonish them , and to esteem them very highly in love for their works sake : and tim. . . let the elders that rule well ( saith the apostle ) be counted worthy of double honour , especially they that labour in the word and doctrine : and heb. . . he inioynes the brethren to remember them that have the rule over them : and vers. . to obey them and submit themselves , because they watch for their soules , as they that must give account : and vers. . he saith , salute them that have the rule over you . all which scriptures , and many others , wherein severall acts of government are commanded to be done by pastours and overseers of the church , other acts of discipline commended , when they were done , and the neglect of them blamed , do prove a ministeriall government in the hand of church rulers jure divino , and by the appointment of christ . . the subordinate and ministeriall government which christ hath set up in his church , is not monarchical , as that supreme government is which he reserves to himself ; neither is it civil , left to civil magistrates , who judge and rule over men in civil states , and societies , and about temporal and worldly affaires of this life , such judging and dividing our saviour disclaymed , luke . . . saying , who made me a judge or a divider over you ? when a man requested him to speak to his brother to divide the inheritance with him . and he told pilat , that his kingdom was not of this world . john . . . they who rule under him in his church must meddle onely with spiritual things which concerne mens spiritual estates , and eternal life and the salvation of their soules . and they are all equal in title , honour and office , even elders , stewards and dispensers of holy things . there is no one cheif lord above the rest in the whole church on earth , or in any part thereof , whether national , provinciall or classical church . but of the apostles who were the chief pastours and rulers in his church , he said , whosoever will be great among you , let him be your minister . math. . . and luk. . , and as peter received this lesson from his lord , so he gave charge to all presbyters of the church , fellows in the presbytery with himself , that they must take the oversight of the flock , and not be as lords over gods inheritance , but as ensamples to the flock , pet. . . the authority and title of lords our saviour will have left to the kings and rulers of states and kingdoms on earth , luk. . . . the government of the church which is ecclesiasticall , our saviour gave in common to all his apostles , who were the pastours of the church universall , and the first teachers of all nations , who had a charge and commission from christ to gather and build up churches in all the world , and to teach and instruct all people to observe all things whatsoever he had commanded them , as we see in the scriptures before named , math. . . . mark . . . john . . . and in other places , where the exercise of the power of the keyes of the kingdome of heaven , which was given to peter as the mouth of the rest , math. . . is also given in common to them all , as they were the church representative , and stood in the place of all pastours and teachers to the end of the world . in so much as if any two or three of them were gathered together in his name , he promised to be in the midst of them , mat. . . . . and joh. . . and as the lord christ gave this power to the apostles ; so they exercised it sometimes in common all together in the generall assembly of the disciples , brethren and elders , as act. . . in the election of an apostle in the place of iudas , and act. . . about the election , and ordination of the seven deacons , and act. . about the deciding of a great controversie concerning circumcision and other legall rites not to be imposed on the believing gentiles . and sometimes two or three of them , as peter and iohn when they were sent to samaria to confirme the church there , act. . and barnabas and others who were sent to confirme the first church called christian at antioch , act. . . . and paul , and barnabas and silas in ordaining elders in every church by them converted to christ , act. . . but yet they altogether , and everie one or two by themselves exercised , and commended to the evangelists and presbyters by them ordained , the same uniforme government , and the same way in christ both for doctrine and discipline . so the great apostle of the gentiles plainly testifieth , cor. . writing thus , for this cause have i sent to you timotheus , who is my beloved sonne and faithfull in the lord , who shall bring you into remembrance of my waies which be in christ , as i teach every where in every church , and cor. . . so ordain i in all churches . and he who had the care of all the churches ( as he saith , ) cor. . . keeps them to the same custome , as is implied , cor. . . where speaking of new fashions for which some are ready to contend , he saith , if any man seem to be contentious , we have no such custome , nor the churches of god . . now this ministeriall uniforme government setled by christ and his apostles in all churches , nationall , and provinciall , and classicall in every circuit , as it was in the hands of the pastours , presbyters and overseers , so it was aristocraticall . but as the whole church and multitude of believers had liberty in elections to nominate such as they found most fit to be overseers and officers , and orderly to give their approbation of the acts of the elderships , so it is in some part democraticall . as we see in the election of the seven deacons , act. . the twelve apostles appointed that seven men of honest report , and full of the holy ghost should be ordained . the multitude chose them ; and set them before the apostles , who ordained them with prayer and imposition of hands . so also act. . the apostles and elders came together , to consider of a matter , and to decide a controversie brought unto them from the church of antioch , vers. . peter and iames debated the businesse and gave the sentence , together with the elders , and all the brethren , even the whole church approved the sentence given by iames , and thereupon a decree was framed in the name of them all , vers. . and in the ordaining of presbyters in everie church , act , . . as the apostles paul , and barnabas with silas prayed and layd on their hands , so the people holding up their hands , approved the election and ordination . these examples and these practices of church government in synods and greater presbyteries performed by men who had received instructions from christs owne mouth , and were inspired and moved there unto by the holy ghost , and the reason of them still standing in force ; they do shew that such synods and acts of church-government are according to the will and appointment of christ and are usefull and necessary to the end of the world . and all churches ought to conforme unto this speciall government . ob. but some do object , that the apostles were men of extraordinary gifts and calling , and had an infallible assistance of the holy ghost , which did lead them into all truth , and could do in their synods and assemblies things , which ordinarie pastours and teachers cannot do , they could say , it seemed good to the holy ghost and to us , and could take upon them the care and oversight of all churches . but now it is well if one or two of the wisest ministers can teach or rule one particular congregation ; it is too much for them to meddle with the common government of many particular churches . and therefore the examples of the apostolicall churches do not binde the churches of these times . ans. to this i answer , first , that it was necessary , that the apostles and evangelists should be extraordinarily called , inspired and assisted by the holy ghost , that he might lead them into all truth , and call to their remembrance all things whatsoever christ had taught them , and commanded them to be observed in all churches to the end of the world ; otherwise they could not have been the infallible penmen of the scriptures , which are the certain rule both of doctrine , and discipline , neither could their example and practice have been an heavenly paterne of divine authority , to all succeding ages . but after the publishing of the gospell by them to all the world , and their writing of the holy scriptures , and leaving them recorded for a sure rule of teaching and ruling to all christian churches , there is no more need of any such extraordinary calling and gifts in their successours , but ordinary pastours , and teachers , by the ordinary light and direction of the holy ghost , who hath made them overseers over the church , may be as able to exercise discipline and censures , as to preach and propound sound and saving doctrine in the church , out of the holy scriptures of the apostles , which are as plain a rule , and as certain a direction for ruling as they are for preaching . and to confirm us in this assurance , we have the promise of christ , that he will be with his ministers in all ages to the end of the world , as he was with his apostles , not only in teaching and baptizing people , but also making them observers of all things whatsoever he had commanded , matth. . . secondly , this objection is of no more force against the imitation of the apostles in their practice , and acts of church government in synods , and greater-presbyteries : then it is against preaching their doctrine contained in their writings . for they were men of extraordinary calling and gifts , in teaching as well as in ruling . and if that be a good reason against ruling after their example : it is so also against preaching of the same word and doctrine which they wrote and preached . thirdly , although the pastours and teachers which succeed the apostles , are unable to work miracles , and to write infallible scriptures , and give unchangeable rules to all churches , as the apostles did , because they have not such extraordinary gifts and calling : yet in things which are in the power of ordinary presbyters and pastours , as meeting many together in synods and presbyteriall assemblies , to decide and determine controversies , according to the scriptures , it is a thing as easy and ordinary for them wherein to imitate them : as for many lords and commons to meet in a parliament , to remove grievances in the common-wealth . and certainly so farre as god makes us able , we are bound to follow their practice and examples . fourthly , the more extraordinary gifts that the apostles had , the lesse need they had to meet in synods and assemblies , either all , or divers of them together . paul and barnabas had an infallible spirit , and did dispute against the errour at antioch , and condemned it by as infallible a sentence , as the apostles did at jerusalem , and yet for a paterne to all succeeding churches , and to make the judgement and determination of more authority in all churches of beleeving jews and gentiles , and to shew the unity of spirit and uniformity of doctrine and discipline among them all , an appeal was made to a generall synod , of all the apostles and elders at jerusalem . and therefore ( the necessary use and reason of such synods and classicall presbyteries , being still the same in all ages ; and ordinary ministers of christ having more need of common help and assistance , because many eies see more then one , and many heads consulting together , will better search out the truth and true sense of scripture in doubtfull matters , and of great concernment ) the objection doth make more for the confirmation of the doctrine , to wit , that the practice and examples of the apostles in the manner of governing the church , is of divine authority , and ought to be esteemed the will and appointment of christ . . now out of these points plainly proved by cleer texts of holy scripture ; we may easily raise a perfect definition or description of that government partly ecclesiasticall , which christ as king of his church , hath set up therein , namely this , that it is the exercise of power and authority in matters spirituall , which concern the salvation of souls ; given by christ to the pastours and elders of his church , for the gathering , building up , and well ordering of it , and for the perfecting of the saints , the members thereof . for the confirmation of this definition in every part and member of it , we have expresse words of holy scripture . first , the commission which christ the supream lord gave to his apostles , and to their successours in all ages to the end of the world , was not only by preaching the gospel to make men disciples , but also to open the kingdom of heaven , and by baptisme to admit beleevers and disciples into it , and to teach them to observe all things , whatsoever he had commanded them , matth. . , . but to shut out unbeleevers as being under damnation , and in the kingdom of satan , mark . . . and that by this commission not only power and authority was given them to propound the word by way of doctrine ; but also to use the rod of discipline , and to correct and censure all such as were offenders , untractable and puffed up : the apostle paul sheweth , cor. . , . where he saith , that when he cometh to corinth he will know , not the speech of them that are puffed up , but the power , for the kingdom of god is not in word , but in power , even to use the rod of correction , and sharp censure , as the next words shew , viz. what will you ? shall i come to you with a rod ? or in love , and in the spirit of meeknes ? and what this rod is , the next chapter immediatly declares ; in which he gives them a charge , in the name of the lord jesus christ , to excommunicate in their solemne assembly the incestuous person . and cor. . . and chap. . . he doth plainly affirm , that to him and his fellow-ministers , the lord hath given power and authority even to use sharpnesse . secondly , that this power is not carnall , nor exercised about worldly matters : but is spirituall and mighty through god , exercised in pulling down the strong holds of sin and satan , casting down imaginations , and every high thing which exalteth it self against the knowledge of god , and bringing into captivity every thought , to the obedience of christ ; the apostle affirms , cor. . , . thirdly , this power and authority is given to be exercised for edification , not for destruction , as the apostle teacheth , cor. . . & . . even for the perfecting of the saints , and for the edifying of the body of christ , ephes. . . fourthly , the exercise of this power and authority is uniform , and the waies of it the same in all churches : no supreme magistrate hath power to alter it , it is not to be usurped , nor contended for by any to whom god hath not given abilities , nor called thereunto . it belongs to the pastours and teachers who have a calling to expound publikely the word and law of christ , and to their assisting elders who are fit to judge accordingly . for such the apostles appointed to be their successours ; and not civill magistrates which were not known in the church , till many years after the days of the apostles . and to the apostles and their successours the lord christ gave this power to rule his church , and it continued in their hands in all the apostolicall churches : the same waies which the great apostle of the gentiles observed himself , he taught in every church , every where , cor. . and so he ordained in all churches , cor. . . and when any swerved from the institution of christ in the use of the ordinances , and contended for forms and fashions , differing from the common rule and custom ; the apostle reproved and blamed them , as appears , cor. . , . the pastours , elders , and teachers who labour in the word and doctrine , and watch for the souls of the people , and by the holy ghost are made overseers over the flock , are the governours , and rule over them in the lord , and they ought to submit themselves to be ruled and guided by them , as being the stewards of gods house , his church , and dispensers of the mysteries of christ , as these places following do shew ; act. . . take heed to your selves , and to all the flock over the which the holy ghost hath made you overseers , to feed the church of god . and cor. . . let a man so account of us , as of the ministers of christ , and stewards of the mysteries of god . and thes. . . we beseech you , brethren , to know them that labour among you , and are over you in the lord , and admonish you : and to esteem them very highly in love for their works sake . and tim. . . let the elders that rule well , be counted worthy of double honour , especially they who labour in the word and doctrine . and heb. . . remember them who have the rule over you , who have spoken to you the word of god : and vers. . obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give account . these and divers other scriptures do clearly shew what that government is , which christ hath appointed in his church . . the next part to be considered is , to whom christ jesus first committed this government , and where he first setled it , and in what church , from whence it is derived , propagated and communicated to all other churches which shall be in all ages . and in this the gospell is very clear . for it tells us , that he first and immediately committed it to his apostles as they were to teach all nations , and to be the pastours of the universall visible church . in their hands and in that church he first setled it , for the use of all the members thereof , even all nationall , provinciall , classicall and particular churches , gathered by the gospell preached in every nation , countrey , state , city , and circuit . that the lord christ , having all power in heaven , and earth given unto him , did give authority to the apostles to preach the gospell to all nations , to baptize them , and to teach them to observe all things , whatsoever he had commanded them , i have before shewed out of the gospell , math. . . . that he gave to them the keyes of the kingdom of heaven , and power to open and shut , to binde and lose , to remit and retaine sins , it is manifest , math. . . where he said to peter , ( when he answered in the name , and as the mouth of all the rest , thou art christ the son of the living god . ) i will give to thee the keyes of the kingdome of heaven , and whatsoever thou bindest one earth , shall be bound in heaven , and whatsoever thou shalt lose on earth shall be losed in heaven : and math. . . where he gave the same power to them all againe : and iohn . . . whosesoever sins ye remit , they are remitted to them , and whosesoever sins ye retaine , they are retained . and that they ordained presbyters , bishops , pastours and teachers in the name of christ , and by the authority which he gave them , it appeares , act. . . where it is written that paul and barnabas ordained presbyters in every church of the converted gentiles : and act. . . where paul admonisheth the presbyters whom he had ordained in the church of ephesus , to take heed to the flock over which the holy ghost had made them bishops , that is overseers . and they appointed the same order and forme of government in all nationall and provinciall churches , and in every classis and particular congregation , as in iudea and ierusalem , so in corinth , ephesus , asia , galatia , macedonia , creet and the rest , as divers scriptures , ( besides those before named , cor. . . and cor. . . and . . ) do abundantly testifie , as ephes. . . where pastours and teachers , as well as apostles , are said to be given by christ , for the perfecting of the saints , for the worke of the ministery , and for the edifying of the body of christ : and thess. . . where he mentioneth some who laboured among them , and were over them in the lord , and act. . . where we read of a generall assemblie of apostles and presbyters gathered to consider a great matter and to decide a controversie , and send out their decree to all churches , and tim. . . . &c. where the office of a bishop , that is a pastour or overseer , is commended for a good worke , and the qualification and ordination of such after triall and examination is described , as also of deacons . and tim. . . where mention is made of ruling by elders , and by them who labour in the word and doctrine : and vers. . of ordaining by laying on of hands : and also chap. . . and tit. . . and pet. . . . and iames . . . where elders of the church and their worke and behaviour is prescribed . in all these places we have church government set forth in presbyteries , and in the hands of presbyters , and presbyteriall bishops , pastours and teachers lawfully called , and upon due triall ordained by imposition of hands , as being that government appointed by christ , and observed in all churches . but of no other forme of government do we read in any writings of the apostles and evangelists in the new testament . for as there is but one god and father of all , and one lord jesus christ , and one faith , one baptisme and one whole universall church , which is but one body , moved and informed by one spirit , cor. . . and ephes. . . . so every member of this one body in every nation , city and countrey , and every congregation of christians , whether jewes or gentiles , is informed , moved and guided by that one spirit , as the apostle testifieth , rom. . . and cor. . . . as pastours and teachers : so also governments are set in the church by god , and the spirit distributeth gifts to them as he himselfe will , cor. . . and . and there is but one law to all , which is the word of god , which is called the law of christ , gal. . . and the law of the spirit of life , rom. . . because the spirit speakes to none , neither doth move or guide any christian but by this word and law of christ , iohn . . . . ( as was before shewed ) what church soever doth swerve or decline in any materiall or substantiall point of doctrine or discipline from that one law , and rule of christ , which is the heavenly paterne shewed to us in the scriptures , as the paterne of the tabernacle was shewed to moses in the mount , exod. . . that church comes so much short of apostolicall perfection , and hath in it too much mixture of humane policy and infirmity . whatsoever new light , proud , vaine , foolish and fanaticall persons may pretend : all sound and stable christians both ought , and will looke to the law , and to the testimony of christ ; and if any speake not according to this word it is because there is no light in them , isa. . . in respect of this our uniforme government by one law the word of christ , and one spirit , the soule and life of the whole visible church , it is a body uniforme , homogeneall and similar . and as in all naturall uniforme bodies , every part hath the same name with the whole , as every particular part of aire is called aire , and every river , fountaine and drop of water is , water and is so called , as well as the whole element : even so every nationall , provinciall , classicall and particular congregation in every nation , city , and circuit , is a church and is so called , as the church of judea , act. . . . the church of antioch , act. . . the church of corinth , cor. . . and of thessalonica , thess. . . and the churches of galatia , gal. . . yea and the particular congregation in the house of aquila , and priscilla , rom. , . and cor. . . and in the house of nymphas , coloss. . . and of philemon , vers. . are every one called the church , as well as the universall body is called the church , math. . . ephes. . . coloss. . . and tim. . . . the principall parts of this government of christ which allwayes ought to go together , and are inseparable in every well ordered and constituted church , are two . first , doctrine , which the apostle calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . secondly , discipline , which he calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tim. . . which our saviour in allusion to other scriptures , calls the keyes of the kingdome of heaven , math. . . for as keyes do open and shut the doore of an house : so do both doctrine , and discipline open and shut the kingdome of heaven , christ his true church . they open it to believers , and to humble and paenitent persons ; and shut it against unbelievers , and scandalous obstinat sinners , who continue in their impenitency after conviction . and for this cause our saviour calls doctrine and teaching by expounding that word and law aright , the key of knowledge , math. . . and discipline he calls the key of david , revel. . . alluding to the words of the prophet isa. . . where the lord saith , that he will lay the key of the house of david upon the shoulder of eliakim , so he shall open , and none shall shut , and he shall shut , and none shall open , that is , i will commit the government into his hands ( as the words before shew ) to rule the house of juda as a father . the preachers of the word by convincing doctrine do wound the wicked , and are said to , root out , to pull , and throw down , and to destroy , jer. . . yea and to torment the world , to smite the earth with plagues , and to shut heaven , revel. . , . and by the converting word of the gospel , and the ministery of reconciliation , to heal the broken in heart , to open the prisons , and to set captives at liberty , isa. . . and to build and to plant , jer. . . and to open the right way into the sheepfold , joh. . . the key of discipline also doth by censures , which are according to the infallible word of god , shut out ignorant and scandalous persons from communion with the children of the kingdom , purgeth out the old leaven , and so bindeth the obstinate , that they are bound in heaven , matth. . & cor. . , . but by declaring in the name and word of christ absolution and remission of sins to persons penitent , it opens the door of the kingdom , and receives into christs sheepfold such as are brought back from going astray , and loseth such as are bound , cor. . . the exercise of the power of these two keys , consists in divers publike acts done with authority , by commission from christ . first , the main act of doctrine is preaching the word , as the mouth of god to the people , and applying it fitly to all sorts of persons , instructing the ignorant , discovering to them the corruption of their nature by which they are children of wrath , eph. . , , . and so humbling them in their own eyes , driving them out of themselves , drawing them to christ by the promises of the gospel , wooing them , and as ambassadours for christ , praying them in christs stead to be reconciled unto god , cor. . . and espousing them to christ , cor. . . and on the other side , reproving , rebuking , and admonishing with authority , as messengers of god , all sinners and transgressours , tim. . . & tit. . . threatning and denouncing judgements , hell , and damnation against all that are hard hearted and impenitent , as the apostles did , act. . . and . . rom. . , , . cor. . heb. . , . iam. . . pet. . . iude vers. . , . these acts of doctrine private christians may perform mutually among themselves , and according to the measure of grace , which god hath destributed to every one , they are in brotherly duty , and in christian zeal and charity , bound to perform them privately . but publike ministers only , called of god , and sent to preach , can do them with power and authority , as gods mouth , and christs ambassadours : and their word is to be received as the word of god , thes. . . and as a message from heaven , with fear , reverence , and trembling , isa. . . the acts of discipline which are to be performed by gods ministers also , not as preachers in the pulpit before all the congregation , but as presbyters in the consistory , are divers . first , receiving accusations before witnesses , tim. . . secondly , publike admonition , and personall reproof , and rebuke of such as are convicted of offence and scandall , by two or three witnesses , tim. . . tit. . . thirdly , after admonition condemned and scorned , and the authority of the eldership despised and sleighted , these scorners are to be refused and rejected , tit. . . which cannot be , if they be admitted to the holy communion . the apostle injoins every faithfull minister to withdraw himself from perverse persons of corrupt mindes , tim. . . and he commands the brethren in the name of the lord jesus christ , that they withdraw themselves , from every brother that walketh disorderly , thes. . . certainly he is blinde , and hath the eye of his reason put out , who doth not in these forenamed places see and understand , that all scandalous , perverse and stubborn persons are by the commandement of christ , which is jus divinum , to be refused , and not admitted into holy communion , which is excommunicatio minor , that is , lesser excommunication . the fourth act of discipline is , the censure of the greater excommunication , which is the utmost censure of a church member , even casting him out of church communion for his obstinacy in his scandalous sins , and refusing to hear , and obey the church . after this sentence given against any person , he is in our saviours phrase to be esteemed as an heathen man , who is no member of the church for the present , but shut out of gods kingdom , and in the apostles phrase he is delivered to satan , and taken captive by the devil , and held in his snare , tim. . . this censure is according to the will , and by the appointment of jesus christ , matth. . . where he saith of him who will not hear nor obey the church . let him be to thee as an heathen and as a publican . the apostle in the name of the lord jesus christ , commanded the elders of the church of corinth by this censure , and with the power of the lord jesus christ to proceed against the incestuous person , to put him away from among them , and to diliver him unto satan cor. , , . and he himself delivered unto satan hymenaeus and alexander , tim. . . and these acts of discipline are not punishments of revenge , not execution of justice in a rigid sense ; but medicinall corrections of mercy , and fatherly chastisements laid on the person censured , not in hatred to hurt him , nor in rigour to satisfie the law : but in love , hope , desire , and godly zeal for a three-fold end and use . first , for the mortification , humiliation , and repentance of the obstinate sinner , that he may be made sensible of his danger , and ashamed of his sin , and heartily sorrowfull for it , and full of contrition : this is intimated by the apostle , where he saith , that delivering unto satan , is for the destruction of the flesh , ( that is fleshly corruption by mortification ) that the spirit may be saved in the day of the lord jesus , cor. . . & tim. . . he saith that he delivered unto satan hymeneus and alexander , that they might learn not to blaspheme , and thes. . . secondly , for the preserving of the body and the rest of the members from infection , for obstinate scandalous sinners will infect others : this the apostle sheweth , cor. . , . saying , know ye not that a little leaven leaveneth the whole lump ? purge out therefore the old leaven . thirdly , for vindicating the church and christian religion from reproach and scandall , and all shew and appearance of countenancing and cherishing vile sin and wickednes , which will raise an ill report commonly , that christian religion is worse then gentilisme , and tolerats sins , the names of which are loathed among civill heathen . this the apostle implies , cor. . . saying , it is commonly reported , that there is fornication among you , & such fornication as is not so much as named among the gentiles . and certainly the jews who were , according to their law , so strict in keeping from the passeover , all such as had any uncleannes on them , might justly reproach christians , if they should admit scandalous sinners spiritually leprous and unclean to the lords supper , and into holy communion with them , and not cast them out . there is besides those censures before named , another most dreadfull censure mentioned in scripture , and called by the name of anathema maranatha , that is , the cursed untill the lord cometh . cor. . . this is a curse which the church denounceth against desperate back-sliders , and apostates , who after illumination , profession of love to christ , and a taste of the good word of god , and of the power of the world do come , do sin against the holy ghost , and fall away into hatred and despight against the truth , of which the spirit hath convinced their consciences , into malignant persecution of all true godlines , and into an impossibility of being renewed by repentance , heb . . this censure ( to speak no more of it ) is a sentence and judgement of the church , declaring and pronouncing , that such persons are reprobates and desperate enemies of god , finally accursed , past hope of recovery , given up to the judgement of the last day , when the lord shall come to render vengeance in flaming fire , to all them that hate him , and that they are to be shunned and abhorred as fire brands of hell . of this curse we have divers examples in scripture , as that which god laid upon cain , gen. . that which enoch denounced against the old world , of which jude in his epistle makes mention , vers. . that of david against doeg and other enemies , and against the traitour judas , psal. . and that wherewith the lord cursed the reprobate jews , when he forbad the prophet jeremy , to pray for them jer. . . & . . & . . for there is a sin unto death , namely the sin of apostasy , and rebellion against the light , not to be prayed for , as s. iohn saith , ioh. . . besides these acts of government before named , we read of three others . the first is , ordination of ministers , which properly belongs to the preaching presbyters , who are to examine them , try their gifts , and inquire into their lives first , and after proof made of their abilities , and godly conversation , to ordain them with praier and imposition of hands : of this we read , act. . , . tim. . , , , &c. & tim. . . & . . tit. . . the second is , choosing and appointing of church officers , this is the common act of the whole eldership , together with the people , as appears , act. . , . & act. . . the third is , setting of things in good order , and appointing that all things be done decently and in order in the church : this paul injoined the elders of corinth to do , cor. . and he promised to assist them therein , cor. . . and laid this charge on titus , tit. . . from this discourse framed out of the infallible word of god , and expresse testimonies of holy scriptures , divers corollaries and necessary conclusions do issue , which remove the doubts , and answer the questions , which doubting scrupulous persons shall propound concerning church-government , whether it be in whole , or part jure divino , and by the will and appointment of jesus christ . . conclus . that there is one uniform government in the whole universall church , and in every part thereof jure divino , and by the will and appointment of jesus christ , which ought to be observed in all national , provinciall , classicall and congregationall churches , as they are parts and members of the church universall , which is the mysticall body of christ . proved , section . and . and . and . . as there is but one law to all christians , even the word of god , which is the perfect rule of government in all orthodox , and well constituted churches : so ought the government to be one , and the same in them all among themselves , and in every particular congregation . proved sect. . . the supream magistracy in every nation , countrey , and state , being christians , is in duty bound to be as a nursing father to the church of christ , to set up and maintain preachers , who may by preaching the gospel , gather their people and subjects into congregations , and set up elders in every one according to the word of god ; and parochiall , or particular congregations so gathered , and elderships set up in them by the dictate and direction of christ are iure divino : the appointment of the civill magistrate is onely a civill sanction , it doth not make them to be iure divino . proved sect. . and . . though all nationall churches rightly constituted , and formed according to the scriptures , are of equall authority , not any one superiour to another ; and likewise all provinciall , classicall and parochiall churches alike well formed , are equall : no provinciall superiour to another provinciall : nor any classicall eldership to another classicall ; yet the deciding of a controversy in point of doctrine , or any sentence , or censure issuing out , and published from a greater assembly or eldership , as from a nationall , provinciall , or classicall , is generally of more authority , and more to be respected in all churches , then the same sentence and determination proceeding from the eldership of a lesser or particular congregation , as we see , act. . where the decree of the apostles and elders in a nationall , or rather oecumenicall synod at ierusalem , was of more authority in all christian churches , then if it had proceeded from the eldership of antioch , in which were paul and barnabas , the two great apostles of the gentiles , who were able to decree infallibly the same things , and appealed to ierusalem , not to learn , but to make their doctrine of more authority , as appears , gal. . . . proved sect. . . . all elderships consisting of preaching presbyters and other elders who do rule well , and all the members of such elderships are jure divino , and by the will and appointment of jesus christ , tim. . . and the acts of government done by assisting elders , together with preaching presbyters , who by their office and calling have authority and ability to expound the word and law , the infallible rule of government , are certainly according to the will and appointment of christ , and being conformed to the rule , are ratified in heaven . math. . . . all superiour elderships and greater assemblies , whether nationall , provinciall or classicall , consisting of preaching presbyters , successours of the apostles and evangelists , and of other assisting church elders , who are chosen members of the universall church , unto the common pastours , whereof the apostles , christ immediatly committed the government of the whole church , and by them to the presbyters , who do succeed them in severall nations , provinces , cities and circuits , are by the superiour assemblies and synods held by the apostles and elders gathered together at jerusalem about matter of greater concernment act. . . and . . and . . warranted , and declared to be jure divino , and by the will and appointment of jesus christ . proved sect. . . the appeals from congregationall elderships to classicall , and from classicall to provinciall and nationall , are by the appeal of the church presbyters , and the two great apostles paul and barnabas at antioch to the high synod at ierusalem , warranted and demonstrated to be iure divino , and by the will and appointment of jesus christ ; and their powers also . . occumenicall or universall assemblies , consisting of pastours and elders chosen out of all true orthodox christian churches , and sent as delegates from every nationall church , are warranted by that synod at ierusalem , act. . in which the apostles there residing together with the two great pastours of all the churches of the gentiles , paul and barnabas , and the elders in ierusalem , and delegates from antiochia , syria , and cilicia , were assembled to decide a controversie , which concerned the universall church of christ ; and cannot with any good reason be denyed to be iure divino , and by the will and appointment of jesus christ . . though notorious scandalous offences , for which persons thereof guilty , are to be kept from the sacrament of the lords supper , untill they professe repentance , and promise amendment , are easie to be discerned , and noted by the generall multitude , who may privatly judge them to be such : yet the lord christ in his word , gives power and authority to none , by vertue of their office and calling , to judge , and declare by publike sentence , what scandalous offences are worthy of such a censure , and to keepe persons guilty of them from the holy communion ; but onely elderships congregationall , classicall or others meerely ecclesiasticall , in which there are preaching presbyters , who are able , and have a publike calling from christ , to expound the word of god , which is the law and rule by which scandalous sinnes must be judged , and censures given and executed . for on their persons , and consciences , the scandall , and guilt will lye heavy , if they profane the holy sacrament by giving it wittingly to such as will eat and drinke unworthily , and be guilty of the body and blood of christ . cor. . . proved sect. . and . . there are certain particular rules ( as the scriptures cited in this foregoing discourse , and divers others do shew ) some openly expressed in the word of god ; others by necessary consequence from thence diducted , which sufficiently direct all elderships , and all persons , who are elders in them , in the exercise of the power ecclesiasticall before mentioned , and in performing all necessary acts of church government , as receiving accusations , publike admonition , reproofe , rebuke , refusing to communicate with , or to admit to the holy communion sinners convicted of scandalous sins , and persisting therein without repentance , excommunication , and casting out of the church them who refuse to be ashamed and reclaimed by the former meanes used ; and continue in contumacie , disobedience , scorne and contempt of the churches iudgement , and proceeding with them in the name , and by the power of the lord jesus christ . proved sect. . . although the scriptures give great power to christian kings , and supreme magistrates over the church of god in their dominions , and the civill government thereof is in their hands . and all christians , and ecclesiasticall persons of all orders , and degrees are bound in civill matters to be subject to them , and to obey and honour them . rom. . . tit. . . and pet. . . and as nursing fathers to the church , isai. . . they have the power which david , solomon , asa , iehoshaphat , hezekiah , and iosiah exercised in purging and reforming the church , in commanding ministers of the word , and church officers to execute their offices faithfully ; in punishing with civill censures , and deposing such as are scandalous and incorrigible ; in providing maintenance and setting up able ministers to teach , and instruct their subjects , and allotting gods portion to maintain his worship , and service in his church ; in granting liberty to all to professe true christian religion , and to make lawes for the punishing and restraining of wicked profane persons from disturbing their people in the holy service of god : yet seeing the exercise of government meerly ecclesiasticall , and the administration of holy ordinances is by christ committed to the apostles , and their successours , pastours , teachers , and church officers , with promise to be with them to the end of the world : and the office and authority of expounding the word , which is the law and rule of ecclesiasticall government , is left in their hands , without mention of civill magistracie , which neither then was christian , nor for many ages after , and yet the church was well governed , encreased mightily and flourished in all piety , religion and godlinesse . therefore the supreme magistracie is not allowed , nor warranted by scripture , but excluded from intruding into the administration of holy church ordinances , and must leave the power of judging and determining of all things which concerne the publike worship and service of god to the infallible word of christ , the holy scriptures , and to those who are by god set apart , and furnished with gifts , and abilities , and ordained according to christs institution unto the office of expounding the word and ministring in all holy things in the church the house of god , of which they are stewards , officers and ministers , proved sect. . and . . church discipline without sound doctrine is a body without a soule . the key of doctrine is the soul , life , guid , and direction of discipline , and those two keys of the kingdome of heaven are inseparably tyed together , and committed by christ to the same hands . discipline hath no power , nor authority over the conscience , but from the word rightly applyed . they who are bound and loosed on earth , according to the infallible word , are also bound and loosed in heaven : and censures erring from the word are void in heaven . sect. . . civill magistrates , & other grave , godly , wise and discreet men , are not excluded , but may be chosen assisting church elders , and together with preaching presbyters may rule and govern in those elderships , whereof they are elders , and have power and authority by the word of god to judge and determine in the presbytery together with the pastours ( and not otherwise ) who are scandalous offenders , unworthy for the present to be admitted to the lords table . for the word expounded by ministers thereunto lawfully called , is the law and perfect rule of all acts of church government and censures . . provision of commissioners who are no church elders , and who are authorised onely by the civill magistracy to judge who are scandalous offenders , not fit to receive the holy sacrament , is in the judgement of the best divines of the reformed churches , and appeares by scriptures before alledged , to be a meere invention of humane policie , which hath no example or warrant in gods word , and a manifest usurpation , and giving of that power to others , which christ hath appropriated to the apostles and presbyters of his church , and so is contrary to the will and appointment of jesus christ . godly ministers generally are of this judgement , that their approving and yeelding to the practice thereof , is a breach of the nationall league and covenant . king vzziah was plagued by god with an incurable leprosie , for medling in the administration of holy ordinances , and in so doing his heart was lifted up to his destruction , and he transgressed against the lord his god chron. . . in many men , who highly applaud , extoll and vehemently urge this new device and practice , it favours too much of scorne , contempt , envy and a most uncharitable opinion conceived against the godly , learned , faithfull ministers of christ , and watchfull pastours of his church , and brands both them and all those who are to be set up hereafter in all places of the land , ( if the godly reformation desired , be really intended , and sincerely prosecuted ) with insufficiency , and want of grace to do the worke unto which god hath called them . it seemes to call in question the faithfullnesse of christ , who hath promised to be with them allwayes even unto the end of the world , math. . . many wise and godly people hold it a perverse imagination , and a thing unreasonable to thinke , that wise , discreet and godly men , being chosen elders of the church , and joyned in elderships with learned and faithfull ministers , who can expound the word , and give them the true sense of the law of christ , shall or will not be more able to judge of scandalls , and what persons are fit or unfit to be admitted to the lords supper , then the same persons being commissioners by themselves . as if christ were not able , ready , and willing to give grace and assistance to them which are his chosen servants , and ministers of his church in things spirituall all , as the supreme magistracy is to give to his new formed creatures , who are never owned by christ in all the new testament . surely no rationall man will so much as dreame , that ministers of christ , who are able to teach the supreme magistrate his duty , how to be just , and to rule over men in the feare of god , are not able to rule their owne flock , over which the holy ghost made them overseers ; or that church government in their hands to whom christ hath committed it , will prove more arbitrary , irregular , unlimited , and tyrannicall then the government both of commonwealth and church in the hands of civill magistrates , seeing ministers and church elders have a certaine and infallible rule , the word of god , to which alone they are limited , and by which the spirit of god is promised to direct them in all censures , and church government . but civill magistrates have no such speciall promise of assistance from christ , and they rule by the uncertain lawes of men , and have an arbitrary power to make lawes which are sometimes found contrary to the word of god , and therefore unjust and tyrannicall over the consciences of christians , till they be repealed and declared to be void . and there can be no just suspition or feare of tyranny in the government of the church left in the hands of church elders , where christ hath placed it ; seeing the supreme magistracy , ( as keeper of both tables , in all christian kingdomes and states ) hath as much civill power to curb , and punish them for male-administration of church government , abuse of their power , and manifest corruption of christs ordinances , and to depose and cast them out of their office , when they are scandallous and incorrigible ; as they have to reprove him by gods word , for any notorious scandallous sinnes , to admonish him of his duty , to threaten him from god , and to lay his judgements close to him , when he goeth on in his sins of injustice , profanenes , licentiousnes and the like . and now i will conclude all with some breif answers to the grievous accusations ; and loud clamours raised against the ministery in generall , as if the staine , and guilt of all those errours , and scandallous vices of pride , covetousnes , ambition and ignorance , envy and cruelty , which were found heretofore in the corrupt popish and prelaticall clergy , did still cleave to all presbyters and pastours of christs church , and were hereditary to them . we meet with this accusation and calumnie now adayes allmost in every company , and at every rich mans table , and in every libellous printed pamphlet , set forth weekly by newes mongers : that presbyterians are as proud as prelates ; and if ministes get into their hands church discipline , they will tyrannize , and lord is over their flocks , and the same spirit of pride , envy , covetousnes , errour and cruelty , will worke in them , which ruled in the prelates , and in popish bishops formerly . to these i answer , first , that if we search all histories of the church in all ages , we shall never finde in any church or kingdom ; so many godly , learned , faithfull , and sincere ministers , holding so fast their integrity of life , and purity of doctrine under so great corruption of government , both in church and state , and after so great tyranny raging in both ; together with so many temptations , hatred , and persecution of godly and zealous preachers , and so open countenancing of prophanenes , errour , and heresie , as we have had of late years , and have at this day ; whom neither persecution , losse of goods and estates , nor bonds , nor imprisonment ; no nor hopes and offers of preferment , honour or riches could move from their stedfastnes . and yet all this cannot stop the mouths of the sons of belial , whose hearts are hardened , and their tongues set on fire of hell , to revile the ministers of jesus christ , whose blamelesse lives convince them of malicious slander , lying and impudency . secondly , it is manifest to all equall and judicious men , that the supreme magistracy hath been the cheif cause of such an ungodly and scandallous ministery , pestring this kingdome of late yeares . for who , like jeroboam , did preferre the basest of the people to be priests of the high places , namely court flatterrers , ambitious bribers , importunate beggers , simoniacks , and slaves to great mens lusts , but the suprem magistracy , licentious nobility , profane gentry , and covetous patrons of benefices ? who , but the supreme magistracy hindred the lawfull ordination of ministers by presbyteries , after strict examination , and tryall had of their learning and gifts , and upon testimony and experience of their honest life and conversation ; and gave the sole power thereof into the hands of those who commonly hated true godlines , and either carelessely , or corruptly , and of purpose admitted vile unworthy persons into the holy calling of the ministry , who were either unlearned and not gifted ; or if learned , and men of parts , were vicious , men of corrupt minde , prone and strong to do mischeif ? thirdly , the supreme magistracy by robbing the greatest part of parish churches , and selling away all impropriat benefices to the nobility and gentrie , and they covetously retaining them in their possession , have made the churches and ministery base , contemptible , and beggerly . and lastly it seemes to reflect upon the supreme magistracy in these dayes , that there is such a scarcity of profitable pr●●●chers , and that many congregations are wholly unprovided , and others are out of necessity forced to content themselves with soule-starving shepherds , and many young men , of learning , and of hopefull gifts , finding no lawfull way of entering into the ministery , and terrified with the intolerable taxes , and other great grievances , and discouragments under which many ministers of great worth do lye groaning , are moved to withdraw their mindes from the study of divinity , and betake themselves to other callings . this certainly is not the fault of the learned presbyters of this time , who earnestly desire , and have petitioned for liberty by the civill sanction , to joyne together in classicall presbyteries , and to ordaine ministers , according to the advice of the reverend assembly , and the rules by them gathered out of gods holy word . it remaines therefore , that they and all the godly in the land , do cry mightily unto god in dayly prayer , that he would pour out his spirit upon the high court of parliament , and incline the heart of the supreme magistracy to yeeld to the petitions and importunity of the city , of the assembly , and of the ministers of the countrey ; and to be intreated in so necessary , pious , profitable and religious a request , so easily granted , to satisfie the longing desires , and hungring , and thirsting soules of all godly people , that they and we may rejoyce together in the lord , and may blesse his holy name , for the abundance of peace extended to us like a river , and the lord christ may be our king , and his name one in all the three kingdomes . finis . the late speech and testimony of william gogor one of the three desperate and incorrigible traytors execute [sic] at the grass mercat in edinburgh, the eleventh day of march, , for disowning his sacred majesties authority ... gogor, william, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : ) the late speech and testimony of william gogor one of the three desperate and incorrigible traytors execute [sic] at the grass mercat in edinburgh, the eleventh day of march, , for disowning his sacred majesties authority ... gogor, william, d. . sheet ([ ] p.). printed for r.b. and sold by w. davies, london : . caption title. imprint from colophon. incorrectly identified on umi microfilm (early english books, - ) reel as wing ( nd ed.) g a. reproduction of original in: bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gogor, william, d. . cargill, donald, ?- . presbyterianism. covenanters. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion the late speech and testimony of william gogor , one of the three desperate and incorrigible traytors , execute at the grass mercat in edinburgh , the eleventh day of march , . for disowning his sacred majesties authority ; and owning and adhering to these bloody and murdering principles , contained in that execrable declaration at sanquhar , cargils traiterous covenant , and sacrilegious excommunicating of the king , by that arch-traitor cargil , and avowing of themselves to be bound in conscience , and by their covenant , to murder the king , and all that serve under him ; being armed ( the time they were apprehended ) for that purpose . men and brethren , these are to shew you , that i am come here this day , to lay down my life for owning christ and his truths ; and in so much as we are calumniate and reproached , by lying upon our names , and dreadful upbraiding of us , with saying , that we are not led by the scriptures , and say we have taken other rules to walk by ; i take the great god to be witness against all and every one of them , that i take the word of god to be my rule , and i never designed any thing but honesty a●…d faithfulness to christ : and for owning of christ and the scriptures this day i am murdered ; for adhering to the born-down-truths , i am condemned to dy ; and i also leave my testimony , and bear witness against all the apostate ministers this day , that have taken favour at the enemies hands : the only thing they take away my life for , is , because i disowned all those bloody traytors not to be magistrates , which the word of god casts off , and we are bound in conscience and covenant to god , to disown all such as are enemies to god , and which they are avowed and open enemies to christ ; and they have made void my word , saith the lord : say what ye will devils , say wretches , say enemies , say what ye will , we are owning the truth of christ , and his written word ; and condemn me in my judgement who will , i leave my blood on one and all that say we are not led by the scriptures : i leave my blood upon you again to be a witness against you , and a condemnation in the great day of judgement . i have no more to say , i think this may mitigate all your rage ; and so forth , i leave his enemies to his curse , to be punished into everlasting wrath , for now and ever amen . sic subscribitur , wil. gogor . london , printed for r. b. and sold by w. davies . a counter-essay, or, a vindication and assertion of calvin and beza's presbyterian judgment and principles drawn from their writings, in answer to the imputations of a late pamphlet, entituled, an essay concerning church-government ... attempting to fasten upon them an episcopal perswasion ... / by a minister of the true presbyterian church of scotland, established by law. forrester, thomas, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a counter-essay, or, a vindication and assertion of calvin and beza's presbyterian judgment and principles drawn from their writings, in answer to the imputations of a late pamphlet, entituled, an essay concerning church-government ... attempting to fasten upon them an episcopal perswasion ... / by a minister of the true presbyterian church of scotland, established by law. forrester, thomas, ?- . [ ], p. printed by the heir of andrew anderson ..., edinburgh : . reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng cunningham, alexander. -- an essay concerning church government, out of the excellent writings of calvin and beza. bèze, théodore de, - . reformed churches -- government. presbyterianism. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion a counter-essay : or , a vindication and assertion of calvin and beza's presbyterian judgment and principles ; drawn from their writings , in answer to the imputations of a late pamphlet , entituled , an essay , concerning church government , out of the excellent writings of calvin and beza , attempting to fasten upon them an episcopal perswasion . wherein is exhibit their assertions of presbyterian government from scripture , and this authors perversion of their doctrine in his pretended definitions , postulatums , and axioms , imputed to them , is discovered , the falshood of his propositions and corollaries , and the sophistrie of his demonstr●●ons founded upon the whole , detected : and the truth confirmed by counter-positions and demonstrations , exhibited from the principles of these divines . by occasion whereof , some chief sinews of the episcopal pleadings , from the nature of the apostolick and evangelistick office , the authority of the seven asian angels of the churches , &c. are dissolved , and the equal power and authority of pastors in government , as the highest ordinary church officers evinced ▪ exod. . . thou shalt not bear false witness against thy neighbour . psal. . . every day they wrest my words . cor. . . for we can do nothing against the truth , but for the truth . qui resistit non credit , adversarius est radio lucis quo penetrandus est ; non aver●t aciem , sed 〈◊〉 mentem . august , tractat . . in loan , 〈◊〉 haeresis , no● recipit quasdam scripturas & si quas recipit , adjectionibus , & detractionibus ad dispositionem institus sut intervertit — tantum 〈◊〉 chs●ruxit adulter sensus , qantum & corruptor 〈◊〉 . tertull , de praescrip ▪ 〈◊〉 . lactantius de falsa sapientia , cap. , idem . ' divinar . instut . epitom , cap. by a minister of the true presbyterian church of scotland , estab'lshed by law. edinburgh , printed by the heir of andrew anderson , printer to their most excellent majesties , anno dom. . the preface . the question concerning the true frame of the lords tabernacle , the new testament church , in point of government , hath been a ball of disput long tost in this island ; this contest might have long since had its exit , and issued in sound and solid peace , and union upon this head , had we all with a single heart and eye , looked to the patern shewed upon the mount , and listned to the discoveries so often made to us , from the lovely oracles of the word , ezek. chap. . v. . of the form of the house , and the fashion thereof , and the goings out thereof , and the comings in thereof , & all the forms thereof , and all the ordinances thereof , and all the forms thereof , and all the laws thereof , that we might keep the whole form thereof , and all the ordinances thereof , and do them . had we renounced the wisdom of the flesh , and got the penitent heart , and been ashamed for all we have done amiss ; and , ( as the author of this paper well expresses it in his pre●ace ) preferred religion to interest , and the power of godliness to that of dominion . but restless ambition , and love of dominion over the house of god , and over their brethren , and fellow servants , as they began in the christian churches infancy , and had an early tincture in the apostles ( though our lord nipt the first budds of this bitter root , and crusht this cockatrice in the shell , shewing them , that humble ministerial diligence was the apex of their greatness ) so the fermentation of this distemper continuing in most men , and by the influence of satan upon mans wicked heart , diff●sing it self in after generations , hath been a spreading gangren , still hindering the reception , and improvement of this ordinance , of the gospel church-government , whereof scripture and experience are irrefragable witnesses . the apostle paul tells us : the mystery of iniquity was working in his time , and the embrio of the prelatical hierarchy , and a papistical , consequently , then formed ; which we find after stirring in the counteractings , and contradiction of a diotrophes , ( that early aspiring primat , ) even unto the apostle john. hence the apostle peter in his exhortation to pastors of the church , doth so en●xly dehort them from those two grand & satanical enchantments , viz. covetousness , and lording over gods heritage ; which no doubt had its influence for checking these evils for a considerable time . but the early-sown tears of the evil one , did by piece-meal discover themselves , first , in the advance of beza's humane episcopacy , the fixt moderator , or proestos , which was next , ( by the influence of the restless temper ) screwed up to the satanical , as he calls it , viz. the diocesion prelacy , swall●wing up , and enhansing all the decisive authority and power of pastors in government ; then the ascension was made to the arch-bishops , and metropolitans● office , and power , and by an inevitable necessity to the culmen of the papal monarchy at last . the lord having in this evening of time , and the days of reformation , by the light of the gospel , discovered the mystery of iniquity , and of the papal hierarchy consequently ; and caused his people to hear his call , to come out of babylon , and be separated from that detestable synagogue , the reformed churches has generally had so deep a sense of the con●exion of popry and prelacy , that together with the one , they found themselves oblidged to reject the other ; and in their confessions , and by the writings of their most famous , burning and shining lights , have witnessed against this corruption of government , as well as against that synagogues errors in point of doctrine ; whereof the patrons of popry are so convinced , that one of them , nicholas le maistrie , in a piece , entituled , the restauration of the ancient principality of bishops , dedicated to cardinal richeleiu , printed at paris anno , in the dedicatory epistle informs , that the m●jesty of the pontifical and episcopal iurisdiction is so conjoined , and confederated together , that the enemies cannot so guide their hands , but with the same audacity , wherewith they assaulted the pope's crown , they likewise shaked the bishops myters , and as it were with one bloody wound pierced both their sides — that when , and where the pope's greatness is violated , the splendor of the episcopal is grown contemptible . hence we see it comes to pass ( saith he ) by a certain divine assent and counsel , that the authority of bishops should be expelled out of the same province , out of which unhappy lust had thrust out the papal majesty . by what methods the episcopal hierarchie hath been retained in our neighbour church of england , and what has been the issues thereof , what wrestlings against it , what disputs and discoveries of its evils , by the famous divines of that church , untill it came to be condemned , and voted against by both houses of parliament , and by the venerable assembly of divines at westminster , anno , we cannot now resume , nor shall we trace the long tract of doleful effects , corruption of judgment and practice , barbarous and bloodie persecution , funest inextricable broils , and dissentions among all ranks , advances of popery , and desolation of our church , &c. which has attended ( as alway before ) the late erection of it in this land , whereof our honourable estates of parliament discovered their deep sense , in condemning , and abolishing it in the late happy revolution . but the iudgment and writings of so many divines , and churches abroad , stricking against this hierarchy , being found by the promotters of that interest , such a heavy bur●en , and gripping argument , there hath several methods been used to shake off , and dissolve the same : hence , since the late erection of prelacy , several pamphlets have appeared , endeavouring to reconcile this hierarchy with the judgment of the reformed churches , and the most famed writers thereof . but with what success they have managed this work , the impartial and judicious have sufficiently discovered , and that in this endeavour , they have been rolling sisiphus stone which 〈◊〉 still returned upon them , and renewed their inextricable labour . among the forraign divines which have appeared against prelacy , calvin and beza , being for piety and learning , men of chief name , and among the glorious cloud of christ's witnesses against the beast , since the reformation , such as not only deserve a place among the thirty , but among the first three , hence it is , that this endeavour has been mainly fixt upon them ; and what ever thing in their writings might seem to savour of indifferency a●e●t presbyterian government ( whereof they are generally acknowledged to have been both by their writings and practices , the strenuous and constant asserters ) or to cast a favourable aspect upon prelacy , searched out , and by the outmost artifice of near drawn sophistry , and by the most remote consequences , stretched upon the tenter pins , to reach such a conclusion . hence , not only their commentaries upon the scriptures , and divers passages of their other writings , have been pitifully curtell'd and disjoynted , but their very missives , a●d letters upon various , and remote occasions from this point , brought in to witness against their avowed judgment to the world , when disputing and handling this question ex professo . whether resp●ct to truth , or partial respect to their cause , that e●prompted these men to such a practice , is ●asie to judge . if the base visage and stain of lying and detractions , and false witness bearing in the judgment even of sober heathens , and of all men of the most common sense , or morality , had been with a conscientious conviction duely pondered , they had never abandoned themselves to such impious folly . the practice of abusing and counterfiting writters , for the advantage of their cause , hath been so much condemned in papists , ( those sl●ves of the man of sin , given up to the power of lyes and delusions ) that protestants might , even upon this ground , have been long since ashamed of it . it had been every way a more generous undertaking , to have offered their answers to the pleadings and arguments of those divines against the hierarchy , and to have endeavoured by , fair wrestling , to wring these weapons out of their hands , rather thus faintly to abandon the disput , and pretending an accord with their antagonists than upon this head . but what has been observed of ignatius writings , that they suffered martyrdoom when he was gone , hath been the fate ( sure ) of the writings of these divines , which notwithstanding , have hitherto , and will yet farther speak for themselves . for the essays of the author of this paper , in this method , i shall not anticipat , what is performed in the ensuing reply , by offering here a previous large discovery of its unsoundness ; only , i may be bold to say , never any was more unhappy than he , in this undertaking , and that upon first reading of the pamphlet , these things were obvious , and may be so to any considering person . ( . ) that the series and structure of his reasoning do clearly involve calvin and beza in contradictions , comparing his inferences with the passages cited ; and that he thus crosses his character of excellent , which he bestows upon their writings , dly , that disguising the bishop , making calvin and beza to owne , by his epithet of the president bishop , he would seem to plead only for the constant moderator , or proestos , early brought in , and that he intends no further improvement of these places of calvin and beza ; or to stretch their principles in judgment to any greater length , yet notwithstanding in the series of his reasoning , ascribing a preheminence in office , and iurisdiction to this president over other ministers , yea , & such as extends to a whole province or patriarchat ; he shewes the inconsistency of this smooth , but foolish pretence , and hath made it as transparent , as the cristal of the watch , dly . insome of his citations , particularly in that which is adduced to prove definition . th , his abuse and mistaks is so very gross and palpable , that any who reads some lines foreward will find his inference in terminis contradicted , that it 's truly a wonder how any of common sense , or ingenuity , who ever read the place , could be guilty of so bold , or ignorant forgery . thly , that either crassly , or willingly , ●e has been ignorant of , and dis-ingenuously cocealed calvin and beza's distinction of the ordinary and extraordinary church-officers , and takes his measures of their iudgment , anent the constant government of the church , from what they speak of the office of apostles , and evangelists ; whom , all that ever read these authors , must needs acknowledge , that they hold to be extraordinary and expired . ly , that as some of his citations are so palpably remote , from what he has adduced them to prove , that they do not so much as relate to one and the same purpose and subject ; so all his demonstrations are founded upon gross mistakes of the subject and state of the question ; and thus in stead of a mounting to demonstrative arguments ( and these so evident as to be presented in a euclyds dress of a quod erat demonst●andum ) they are pitiful beggings of the question , and s●phisms f●ow●ng from the ignoratio elenchi . he addresses in his preface the moderat presbyterian , but certainly the man proselyted to this perswasion of calvin and beza , as pleading from scripture , for the divine right of the president bishop , with preheminence in office and iurisdiction over the pastors of a whole province , or patriarchat , ( which is the white of the mark , that all his proofs are levelled at ) ceases to be either moderat , or presbyterian ; not presbyterian , because imbracing a perswasion , and principles diametrally opposit to that government ; not moderat , because assenting to the power of a prelat , which is beyond all limits of equity and moderation , and encroaches upon presbyters and pastors office and authority , allowed them in scripture , and likewise , because holding no just or moderat opinion of calvin and beza , who never asserted such a thing , but do hold the quite contrary . the author offers his essay to the moderat presbyterian's censure and ingenuity ; and i am hopeful , that what is here replyed , shall be found such a just and ingenuous censure , and discovery of his mistakes , as do merit his acknowledgments , and will obtain the same , if he be endued with that moderation , charity , self-denyal , and love to the power of godliness , which he has here pro●est ; and however , will come under the favourable construction of a just and ingenuous censure , with all who are truely of this frame . one thing i am fully agreed in with this author , viz. that if picques and recentments were kendled into charity , and prejudices , and worldly designs laid aside , religion preferred to interest , and the power of godliness to that of dominion , the powers of hell could not make this protestant church divide about church government . i am confident , were we all sincerly of this frame , we should quickly unite , in acknowledging the true government of the house of god , which has had so evident an influence upon the power of godliness , and joyntly , and zealously oppose that prelatical hierarchy , which has had so deplorable an influence upon profanity and error , and has been the great bane of both purity and unity in his church , and i am bold to add , that had we all been so happy , as to be under the influence of this excellent soul-frame , here described , we had never seen such a pamphlet as this essay of his , nor any of this nature , wherein there is so sad a presence of picques and resentments , to charity , prejudices of education , and worldly designs , interest , and an unlawful hierarchical dominion , to true religion , and the power of godliness ; and no doubt , if that prayer of his for purity and vnity , in order to the ends which he mentions , be so hearty , as be professes , the discoveries here made , will set him to endeavour our vnion upon other grounds and principles , than these presented in his pamphlet , viz. by an adherence to that presbyterian government , now happily restored in this church , which calvin and beza do so enixly and evidently plead for , as being recommended ( to use his own method and words in arguing ) by the divine institution , the apostolick practice , the reception of the primitive church , and the solemn approbation of a revelation from heaven . otherwise if he , or such as he , professing learning and knowledge , and by the more polite logick methods , to plead for truth , and to lead us in to the sense of calvin and beza upon this head , continue to ply such artifices , they will deserve such a lash , and censure , as i find lactantius in another case , put upon a philosopher , in his time . nam si qui nostrum affuerunt quantumvis temporum gratia conticerent , animo ●amen d●risete , ut pote cum vidissent hominem profitentem se illuminaturum alios , cum ipse caecus esset , reducturum alios ab errore , cum ipse ignoraret ubi pedes suos poneret , eruditurum alios ad veri●atem , eujus ille ne scintillam quidam unam vidisset , quippe cum sapientiae professor , profligare sapientiam niteretur , o philosophum adulatorem ac tempori servientem ! verum hic pro sua inanitate contemprusest , qui & gratiam quam speravit , non adeptusest , & gloria , quam captavit , in culpam reprehensionemque conversa est . lactantius lib. de justitia , cap. . the same lactantius upon this ground , will put this lesson to them , who profess to study , or teach wisdom , in reference to truth and simplicity in this endeavour . est enim nesas eum qui veritati s●ude● , in aliqua re esse fallacem , at que ab ipsa quam sequitur virtute , discedere . in hac justitiae virtutumpque omnium via . nullus mendacio locus est . itaque viator ille verus ac justus , non dicet illud lucilianum , homini amico ac familia●i non est mentiri meum , sed etiam inimico atque ignoto existimabit non esse mentiri suum . nec aliquando commiter , ut lingua interpre● animi à sensu & cogitatione discedet , de vero cultu , cap. : for the grounds of my undertaking this reply , and the manner of performance , take this just and true accompt . this paper was , a little after it came abroad , put into my hand by a gentleman , who , together with a minister , requested my undertaking the vindication , of calvin and beza , from the imputation thereof , which i declineed upon seueral grounds , which appeared to me considerable ; for beside my dissability , and the then publick hurry and consternation upon occasion of the viscount of dundee , his prevalency in the north , my own personal circumstances were such , as did put considerable remora's and impediments in my way , which might deterr from such a work as this , being then far from my books , lyable to many tossings , and several important ministerial duties , so exercising me , that i could promise my self no suitable opportunities , or help for this performance ; espeicially having upon first view of this pamphlet discovered , that as a full and exact perusal of calvin and beza was needful for a satisfying confutation , so the ●uthors mistakes were so palpable , that probably it would be reckoned by the generality of all who should see it , as among those thing — quae spreta exolescunt ; and like beslus in the commedie be secured from censure in its own want of worth ; or if any answer were judged requisit , this work would be performed by some better hand than mine , and to much more advantage ; and indeed i was once informed , that this was done by a person of known ability for such undertaking . but being pressed by the persons before mentioned , to take this paper to consideration , i did at some spare hours , mould this ensuing answer , intending at first my own privat satisfaction only , and of some friends , which after a considerable times lurking , i caused transscribe , and some having perused it , whose judgment i am bound to reverence , who encouraged to a publication as useful , i have yeilded to this motion , if the prolixity offend , i have this apology , that having many diversions while a writing , i could but now and then take a little touch of it ; and b●sides , having at first written the animadversions , contained in the second chapter , and upon a review of calvin and beza , drawn out these positions , contained in cap. i judged it would make this reply more full & clear to annex them . likeways the authors demonstrations being made up of references to his premised definitions , postulatums , and axioms , this put me some way under a necessity of a compendious resuming of what is answered upon them ; since an answer to his demonstrations ( which are the elixir distilled from his former chapters of definitions , postulatums and axioms , and the main projection thereof ) made up of meer references , though in it self sufficient , yet to most readers would appear too mean , obscure , and superficial . i did also judge it not improbable , that some readers would in the first place , if not only , view what is replyed to his demonstrations ; who thus have a compendious view , of what is replyed to the whole pamphlet , presented to them , rendring the eversion of his demonstrations the more convincing and conspicuous , and likewise the solidity of the counter-demonstrations subjoyned . i have traced the authors method , as in the series of the matter ; so likeways in tendring the passages cited only in english , except in some few places . it seems he mainly addressed the plain english readers , and so do i in this answer , i hope the passages cited , will be found justly translated , and that i am so far from , designing any advantageous addition or interpretation , that on the contrary , through study of brevity , the weight and emphasis of some places is obscured . the slow appearance of this reply in publick , will seem no strange thing to any who consider the account of this vndertaking , immediatly premised . if what is here offered , shall be found a word in season , for vindicating truth , and strengthning the hearts of any sincere contenders for the faith , i have my design in writing , and the upright readers also in the perusal . if this shall meet with opposition from a proud , hardned , and self-conceited party of men , who continue to state themselves in terms of contradiction to the true government of this church , and her just and legal establishment , as it will be no surprisal to me ( the morning light of reformation being to such as the shadow of death ) so , under the safe , and honourable conduct , and shield of truth , i will not be afraid , how weak soever in my self , to speak with them in the gate . the weakest believer , and follower of the lamb , can do some thing for truth , and finds the way of truth their strength , and the strongest , proudest adversaries can do nothing against it . it is certainly a great piece of the work of our day , to plead for our mother , according to our capacity , when so many are pleading against her ( and her provocations most sadly ) as also to plead with her , that her abominations may be put out of the sight of her provocked jealous lord. the adversaries have ( proteous like ) formed themselves into various versatile shapes , and taken odd measures in opposing her restauration . when of a sudden , the dragon ( as it were ) was with his angels cast to the earth , prelacy , and supremacy , together with the agents and instruments thereof baffled , and pull'd down by a parliamentary decision , these men were for some times amused into a silent consternation . but streight this essay pleading for a president moderat episcopacy , in an ingine set a-work to restore and heal the beast of its deadly wounds , but this project is found ineffectual , presbyterian government being established in the hands of presbyterians . but behold another engine and method of opposition , they do closely but vigorously assist at this time the armed rebels , within and without the kingdom . but these men ( the egyptian reed they lean to ) are broken and brought under , and the waters overflows this hiding-place , and refuge of lies . another method of assulting this church is , to ply the king with their oratory , or if he be inexorable to them , the church of england must be set upon this work . and carressed with the outmost diligence , and artifices ; the english service must be set up in edinburgh , in separat meetings , and pamphlets spread through england , stuff'd , with tragical complaints of their sufferings , and with whole legends of manifold lies and calumnies , cast upon our assemblies , and the faithful ministry of this church , as also upon several persons of eminency concerned in promoting the lord's work. if this will not do , and the bright beams of discovered truth , and our churches innocency dispel this cloud , the fruitful invention of these assailiants sets a-work another project , 't is an old one made new again , take 〈◊〉 in , let us build with you — addresses are made for receiving them into the judicatories of this church , but what wit or honesty hath appeared in their several attempts this way , and in plying this engine , time ( whose daughter truth is ) has already in part , and ere long will further discover ; ( though our church has always witnessed a willingness to receive them upon terms , consisting with the safety of the government ) this certainly is a project , that of it self , hath much of the old serpents subtilty in it ; traitors within the walls of city , are the most formidable enemies . we all know the story of the trojan horse , and who said , equo ne credite ●eucri , and — timeo danaor & dona ferentes . the feign'd submission of a considerable number of hannibals army to the romans , when both armies were standing in procinctu , and ready to joyn battel , proved an efficacious stratagem , whereby that subtile redoubted general gave them a great and bloody overthrow , at the field of canna ; these new supposed auxiliaries having thus , because among them a greater advantage to do them mischief in time of the battel , than any other of his army . i must here add , that the unsound tincture ( in many things ) and dangerous design of a late paper , bearing the specious title of , a further vindication of the present government of the church of scotland , looks very like a correspondence with the same project of her enemies . but he who is higher than the highest , ( whose weakness is stronger than man , and his foolishness wiser than man ) regards , and has an early eye in the morning watch , through the cloud , upon the egyptians . let us lament after him , and lift up our ardent cryes unto this great shepherd of the sheep , in this signal iuncture of difficulties , when the children are brought to the birth , and there seems no strength to bring forth , that he would stop the way against adversaries , give his iudgments to our king , holy sagacity to scatter the wicked with his eyes , and bring the wheel over them ; that he would revive his work , and people , behold , and visit this vine , lay yet the stones of this poor tost-church , with fair colours , and her foundations with sapphires , bring back his glory to his house , and plant his tabernacle among us for evermore . a counter-essay : or , a vindication and assertion of calvin and beza's presbyterian judgment and principles , drawn from their vvritings . in answer to the imputations of a late pamphlet , entituled , an essay concerning church-government , out of the excellent writings of calvin and beza , attempting to fasten upon them an episcopal perswasion . chap. first . the scripture account of presbyterian government exhibite in some plain positions , out of the writings of calvin and beza . that we may exhibite in the beginning , a clear prospect of the judgment , of these learned divines , in point of presbyterian government , and thereby lay a solid foundation of the confutaion of this pasquel . we offer to the reader in these plain assertions , this full account of presbyterian government from their writings , which are plain , and undenyable maxims and axioms , demonstrating their judgment herein from scripture : first , the ordinary officers , which christ institute , and the churches practice warrands , are bishops , elders , and deacons ; we need not caution what calvin means by bishops , it being obvious to all of common sense , who do but read him , that he intends the p●●tor or minister , instit. lib. . cap. . sect. . with cap. . sect. . . evangelists , were next to apostles in office , were to preach every where , and were fixt to no certain determined station ; calvin on act. . . speaking of philip the evangelist , the same he hath , on tit. . . nulla certa statio assignata evangelistis . . appropriating the name , bishop , as peculiar , to one pastor set over others ; is an abuse of scripture language , and the divine institution , coment on philip. . . the reason of this is , that all pastors or presbyters , have one and the same , and an equal function , and official authority , so that dominion in any of them over another , is a sinful impeachment of this their equal official power and a●thority , lbid . . the passage , tit. . . proves aboundantly , that there is no difference betwixt bishop and presbyter , the apostle using both names indifferently , as ierom hath observed . therefore the office being common to all pastors ; it is an absurd perversion of scripture language , to give this official name ( bishop ) to one , robbing the rest of the pastors , thereof ; ibidem . and if he quarrel the robbing of them , of their official name , therefore much more the robbing them of any piece of their official power and authority . . the bishops , to whom paul committed the charge of the church of ephesus , in his last farewell , were presbyters , bishops of equal authority . calvin on act. . . he observes , that all presbyters are called bishops indifferently , and therefore the bishops differs nothing from presbyters ; hence he holds , that both name and thing of a scripture bishop , is proper to every pastor . . all pastors have equal right in ordination , pastors only ordain , and not the people . they have all one and the same official power and function , to which they are called of god. instit. lib. . cap. . sect . : coment . on phil , . . . the pastors are the highest ordinary chruch officers , titus his evangelistick authority , in crete was a vicarious transient , unfixt ministry , in pauls place and name , beyond the limits of this ordinary function of pastors ; supposing the church not exedified , and in this differing from the pastoral office , which doth suppose , this exigence of the churches state to over . calvin on ti●us . cap. . and vers . . this evangelistick authority , while existing , was not to wrong , or derogat any thing , from the consistorial decisive ordianry authority of pastors , in church government , ibid. in answer to an objection : . the apostle had a transient , unfixt ministry , their office lay in founding churches , and planting christ● kingdom in them ; they had no certain limits assigned them , for the exercise of their ministry , but were spread the gospel through the world ; this their office evanisht , and died with themselves ; in this they differ from pastors , who are fixt to their charges , calvin . on cor. . . vers . none of them , had peculiar , proper charges assigned to the , but all of them a common command to preach the gospel wherever they came . evangelists were like to them in office , but in different degrees of dignity , such were timothy , titus and such like , of their subsidiary help , the lord made use of , next to that of the apostles ; pastors , and doctors are next to them , and perpetually necessary : without whom there can be no government of the church ; wherin they differ from apostles , prophets and evangelists , who are temporary and expired , and not thus necessary for the churches ordinary and perpetual government . there is one episcopacy , which is christs alone , whereof every minister of the gospel hath an intire and equal share , calvin on ephes. . . instit . lib. . cap. . sect . . but of this further , when we come to examine the third definition . . the consistorial ordinary collegiat authority of pastors , in ordination and imposition of hands , is examplified in the imposition of the prophets hands at antioch upon paul , as gods standing order and method in point of ordination . neither timothy , nor any evangelists authority , was to incroach upon this ; and the apostolick precepts to timothy and titus , lay hands suddenly on no man ; and that other , i left thee in crete , to ordain elders , are groundlesly and impertinently pleaded , to prove the sole authority of any one church officer , in ordination or jurisdiction ; but this authority is in the collegiat meeting . instit : lib : . cap : . sect : and . compared with what is said above . . as every ordinary pastor , de jure , owes a subjection to the prophets , or ordinary pastors in the lord , so the first proestotes or fixed moderators , were de facto thus subject , and so had no juridical official pre-eminence over the judicatiories , calvin on that place , the spirits of the prophets , &c. and insti● : lib : . cap. . sect : . at the close , their work was only to moderat the meeting , and gather the votes , &c. coment on tit , . vers . . . . as timothy and titus , their evangelistick inspection , was beyond the limits of the ordinary office of pastors , and in respect of its naure , and time of existency , such as could not be succeeded unto ; ( calvin on tit , , verses , compared with coment : tim. . and . with v. . ) so what our lord enjoyns to the seven asian angels , doth nothing impeach this , even taking them for single persons , or presidents , since they were such , as had the rest of the minister or angels , their colleagues ; and not so much as the necessity of a fixt moderator , or president , can be drawn from this assertion , beza on rev. . , , vers . . the fixing of president bishops , over church judicatories , with official pre-eminence over them , gave the rise to antichrists oligarchical tyranny over the church , and all the mischiefs thereof , beza , ibid. . the presbyterian government , which iohn knox brought into this church of scotland , is the right order , and true government of the house of god ; the hedge and wall of the doctrine , without which it cannot be kept pure : the want of which government , is the cause , why the gospel is preached to many in wrath . all are to contend for this government , who wish well to this church , and to oppose the re-introduction of episcopacy , opposit thereunto , which is the relicts of papacy , and will bring epicurism into the church , if admitted , bez. ipist . . to iohn knox. . the pretence of unity , or curing schism by this episcopacy , is a pretence as false and lying , as it is flattering , whereby many of the best antients , were deceived . ibid. . there was among the apostles met together , no distinction of degrees , but only of order , as in other ecclesiastical meetings and assemblies , until the humane episcopacy , was brought into the church , which shortly turned into satanical , beza on acts. . . . the apostles had an immediat call to their office , to which office was annext an extraordinary measure of the holy ghost , which is termed infused ; this immediat call is the true and genuine mark of the apostolick calling , which expired with the death of the apostles themselves , when they had fulfilled their work in framing churches . evangelists were assumed by the apostles without the churches suffrage , because the churches were not as yet constitte , and were sent hither and thither , while the churches were in planting ; such was the office of evangelists peculiarly so called , as timothy , titus , luke , &c. beza on galat. . v. , . . the apostolick office lay in this , to constitute churches through the whole world , by a sort of peculiar right , as appears from christ's command , and their whole history ; therefore churches being constitute , this office also of necessity was taken away ; it is therefore a tyrannical term , for any to profess himself , an apostle by succession , evangelists being attendants , and helpers of the apostles , as was timothy , who is by name called an evangelist , this office was therefore temporary also . the doctors and pastors are of perpetual necessity in the church - beza on ephes. . v. . . the brethren mentioned , as with paul. ( gal. . . ) were the whole presbyterie of the church of antioch , whence this epistle was written ; beza in locum . the bishop● in philippi . ( phil. . . ) are the pastors , doctors , and presbyters , who attend the word and doctrine , and who ( as the greek word imports ) like sentinels , and watch-men , do watch over and inquire into the doctrine , and the conversation of the flock committed to them ; such were these in act. . . who are sometime called by the general name of presbyters , as verse of that chapter , and in first of timothy . . . this was then of old the appellation of bishop● , until he who was in the assembly ( caetu ) or meeting , was set over the rest of the brethren , whom justinus calls the proestos , or president , began to be peculiarly called the bishop ; from hence the devil began to lay the first foundations of tyranny in the church of god , the whole administration and government of the church , being as it were with the name trans●erred upon one , then from the episcopal tyranny , it came to me●trapolitants , whom they call arch-bishops , &c. from metrapolitants , they advanced to the first four primary patriarchs , the christian republick , being as it were divided unto four men , until the fortuitus occasion of the fifth , because of the dignity of new rome ; hence arose perpetual contests , till the rest ceding , the contest continued with 〈◊〉 of rome and constantinople , a controversie never decided unto tlis day , sometimes the one , sometimes the other avouching himself the universal patriarch . the roman bishop in the mean time , being condemned of falsehood ( falsi ) in the carthaginian counsel , of ( two hundred and seven fathers ) yet such was the ambition , that ( the constantinopolitane patriarch even now is set over the churches spread through the east , if they may be called churches ) the roman has invaded both churches and kingdoms of the west , by a just judgment , depriving them of their scepters , by whose help , he invaded a tyranny over the churches . behold , of how great moment and consequence it is , to decline even in a hair breadth from the word ▪ of god. beza on phil. cap. . . . the presbytrie mentioned , ( tim. . . who imposed hands upon timothy , is to be understood of the meeting or assembly of pastors , bishops , or presbyters , at lystra , who laboured in the word and doctrine ; and by this word [ presbytrie ] any such assembly is to be understood , beza in locum . all pastors are servants of that one legistator , christ in the ecclesiastick office ; there is no d●minion of one over another , he only excells among ministers , who is most diligent , and averse from all ambitious usurping over his fellow-servants . beza in math. . . paralelling this place with the . pet. . ● . and as his understanding the a●gel , rev. . . of the president , by whom his colleagues were to be admonished , will not so much as found the humane bishop , after brought into the church , so that clause rev. . . ( viz. to you and the rest ) &c. is to be understood of the a●gel , or president for the time , and the assembly of his colleagues ; in which passage , the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , and , is necessarly to be understood or read . beza lbid , from beza in his answer to sarav . de diversis mi nistrorum gradibus , there are innumerable clear testimonies adduceable against this mans design and pleading . he tells us that the evangeli●s properly so called , were helpers of the apostles , in perfecting the structure of churches ; distinguished from ordinary preachers , in this that for a time they only were set over some churches to confirm , o● constitute them fully , sometimes in one place , sometimes in another , as the matter required , as appears from pauls epistles , beza , respon : and caput sextum sarav no apostle or evangelist was above another , and both these officers are ceast . beza ad cap . numb . apud s●aviam , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or leader , which the apostle useth thrice , heb. . and which our lord expones , iohn . . . is attributed to ministers only , with respect to the flock committed to them , that the same is to be judged of the term ( bishop ) appears from act. . . hence as the church shortly after felt , it was a dangerous custom to transfer the terme proestos , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them , who preceded over the assembly of their colleagues , not as more eminent in degree , but only as being first in order . lbid , numb . . secundum . sarav . . the office of pastor and doctor , are the chief functions of the church , perpetually necessary , beza . resp . and cap. . numb . juxta sarav . . such as deny the office of apostles , prophets , and evangelists to be temporary and ceast , they must either conclude , that the work of building and compleating the churches , is left by them imperfect and manck , which is most false , and cannot be said without their reproach , or that afterward , the whole edifice is so far subverted , that for its restitution , we need not only faithful pastors , doctors and presbyters , but architects to lay the foundation again , evangelists , for the superstructure ; lastly prophets , and other gifts of the spirit , for confirming their work. beza . ad cap. . numb . . with sarav . , the preserving this edifice intire , is committed to these perpetual officers , pastors , doctors , ruling-elders and deacons , ibid , num. . with sarav . . the apostles and evangelists work of preaching , baptizing and governing the church with pastors and presbyters , was ordinary , their unconfined inspection , apostolick authority , in planting and watering churches , was temporary and expired . beza . ibid. numb . . the ordinary perpetual government they committed to pastors , doctors , elders , and deacons . ibid. numb . . the perpetual form and authority of governing the church , of teaching and administrating sacraments , yea , and of her restauration and propagation , is committed to pastors , doctors , and elders , and remains as thus committed to them , and prescribed by the apostles and evangelists ; yet their infallible authority of founding and compleating churches , is ceast with their life . numb . . their function and office died with them , not the form and rule of government , committed to pastors , doctors , &c. numb . . the ordinary succession of a perpetual ministry , is of pastors , to pastors , doctors , to doctors , elders , to elders , deacons , to deacons ; ibid. numb . . the apostolick authority differs from the ordinary and perpetual authority of pastors , as likewise their gifts , not only as to manner and measure , but in the nature thereof , from these promist to the ordinary ministry beza . ad cap. . numb . . apud . sarav . . an episcopal degree , with some shew of apostolick authority , is no where to be found in scripture , is condemned , luke . . gave the raise of that oligarchie and tyranny which came into the church , and therefore there is no divine right left for such a succession , ad cap. . numb . . apud sarav . as the apostles gifts are such , so their power and authority is not succeeded to , by any ordinary church-officers , nor hath the church power to set up any such office. ad cap. . numb . . the pretence of arch-bishops , primates , metropolitants , their succession to apostles , or evangelists ( timothy , titus , mark ) and a continuation of their power or authority in the church , is a groundless conjecture , condemned in sarav . beza in cap. . sarav . the same condemned ad cap. . numb . . . the office of president in church assemblies , imports only a right of governing , and ordering the common actions of the meeting , without any command or rule over the members thereof , in which meetings , ruli●g elders , are to joyn with pastors ; beza . resp : ad cap. . numb . . the state of this controversie is , whether he who is set over the meeting of pastors , of any church , has any command or power over these his colleagues , as inferiours by divine right . this is that which i deny numb . . the setting up this episcopal degree of the bishop , above his colleagues , has been greatly prejudicial to the church . numb . . . these to whom paul injoyned to deliver the incestuous man to satan , when gathered together , were the pastors and presbyters of corinth , who by ecclesiastick judgment and censure , were to purge the church of this leaven . as every church after its first beginnings had pastors and presbyters ; so it is not supposable , that paul who stayed there half a year , and apollos who followed him , did not upon the first opportunity , furnish that church with a presbytry . ad cap . numb : : and numb , and . apud sarav : at large setting down ieroms testimony in epist. ad oceanum & ad euagrum comment . in epist. ad titum , together with the scipture proofs , anent the identity of bishop and presbyter , shewing that the bishops superiority over the presbyters , was founded on custom , not divine warrand ; upon which beza collects thus , this coth ierom assert , not in one place only , or few , or as of a thing doubtful , but often , copiously , and peremptorly , ascribing to bishop and presbyter , as one and the same appellation , so one and the same function , ad. cap : . numb : and . . the divine bishop , or who is institute by divine right , is the same office , with that which is poynted out , by the peculiar name of pastor , whom paul affirms , that the holy ghost made bishops to feed the church of god. acts. . . and this is the proper name of them both , in the new testamen , whereby with paul they are distinguisht , from apostles , prophets and evangelists , which officers were for a time only one ephes. . cap. . and from deacons ( tim. . phil. . ) they are called bishops , with respect to souls committed to them . . the colledge , or meeting of these pastors , and bishops , together with such elders , as paul calls governments , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the same who are called the presbytry , tim. . v. . beza de episcop . triplici . initio . their office was to attend the word and prayer in publick and private , and to govern the church joyntly , and in common , ibid. . the humane bishop that is brought into the church out of humane prudence , beside the express word ▪ of god , is a sort of power given to some one pastor above his colleagues , yet limited by certain rules and cannons against tyranny . ibid. that this function was not brought in , from the word of god , is evident from this , that we cannot find in the new testament the least jot , from which we may draw such a conjecture ; for altho there is no doubt that all things ought to be done orderly in the house of god , and that therefore there has been some president in every meeting ( whom iohn in the revelation seems to call the angel , iustin calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or president ) that this president , excepting this only , that he was the first moderator in the ecclesiastick actions in the assembly , had no power over this colleagues , far less exercised any office superior unto them , ibid. hence as ierom observes , the author to the heb. calls all the whole assembly of presbyters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers , poynting at none of them . such for the most part was peter in the colledge of the apostles , &c. if any such office had been then existent , or such a power of one over his colleagues , this officer had b●en by some peculiar name , pointed at in the epistles , especially seing paul salutes the bishops , and deacons of the philippians in the plural number ; whch since it was not done , it appears , that among these rulers , there was none in degree superiour to his colleagues , and fellow bishops , but that the churches were then ruled by their presbyters . every one of them having equal and alike power , with his fellow presbyter , &c. ibid. thereafter he refutes ep●phanius arguments , for his humane episcopacy , as if it were the divine . wherein we see how peremptor beza was as to this distinction ; and mentioning epiphanius argument from that precept ( against an elder receive not an accusation ) to prove timothy's episcopacy , he refutes this by many arguments , calling this the error of epiphanius , that timothy was bishop of ephesus ; which he tells him may be convicted of fa●shood from scriptures ; as mainly from this , that he was pauls attendant , sent hither and thither and therefore made bishop overno one church ; that he was an evangelist , that paul requested him to stay at ephesus , tim. . . v. and for the special end , viz. to attend that church , untill again recalled , which in the other epistle he doth , tim. . v. do thy diligence , to come to me quickly , that when going to ierusalem , never to return to ephesus , he had either ( upon epiphanius supposition ) restored timot●y to these ephesian● , or they had sought him again , being warned of such hazards ; or if another was put in his place , he had peculiarly be spoken him , in that divine se●mon of his , but of this we read not , but only that he admonished the presbyters , whom he sent for , of their general and common duty . thereafter he adds , that as an evangelist , adorned with so many and singular gifts , in degree superior to prysbyters , and for a time constitute there , by apostolick authority , he did administrat the affairs of that church , and that though it were granted to epiphanius , that he had some singular power there , it may be denyed , that he could have obtained any power over the presbytery of ephesus , if he did not been an evangelist , adding this reason , that paul himself declares ( tim. . v. . ) that imposition of hands was done in name of presbytry it self , not by the authority of any one superior . after he cit●s augustin ( epistle . ) asserting , that by the churches custome only , episcopacy was greater than the presbyterat , and chrisostom saying on the first of tim. , . that in ordination only the bishop differs from the presbyter , that is , saith he , ( as theophylact more clearly ) in the ceremony of consec●ation only ; citing also theodoret , who upon phil. i. writes , that of old , the name of bishop and presbyter were promiscuously used , as one and the same . he adds afterward , that paul did not excommunicat the incestuous corinthian alone , by his apostlick authority , but by the authority of the whole presbyt●y ; and that peter doubts not to call himself a fellow presbyter , that if all eminency of one pastor over his colleagues had been forbidden , or rather never brought in by men , the ensuing contests about supremacy , had never rent the church , so far is this device from being a remedy of schism ; and finally he tells us upon his head , that as this humane episcopacy came in by a tacite custome , advancing by degrees , so we must understand of this human episcopacy , as antecedaneous to the satanical , whatsover iustin , ignatius and other eminent writers , do speak of bishops , or rather of the first presidents authority . . the moderator of the ecclesiastick synod , or consistory , who is to ask the votes , and moderat the whole affairs , is for ths one end to be chosen by their common suff●ages , or votes , which office must expire and end with the close of the synod : beza in quest : secunda , referente saravia pag . . no scripture truth can be produced for a standing mission of the disciples , to preach the gospel , after our lords ascension , of a like nature and continuance , with that of the twelve apostles , or that they were sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immediately ; the apostles mission , math. . luk. , mark . was not that which is called peculiarly and properly apostolick , for which the apostles were then wholly unfit , but only a sort of preludie , that all might run to hear christ himself , but these twelve christ a●terward sent by a new vocation , and wholly different from the first , for planting churches through the whole world , adorning them with a peculiar and aboundant grace of the spirit , both before his ascension into heaven , ( iohn●● . v. . as likeways chiefly in the day of pentec●st , adding more wonderfully the external signs , of this legation , from which mission the apostle doth therefore begin the rehearsal of the apostolick ●unction , and of others added thereunto , ephes , . . v. . but of these where is there any mention , either about the time of our lord's ascension , or after . that mission mentioned ( luk. ) is wholly diverse from that of apostles ; institute after our lord's ascension . had the . had such a standing mission , the sacred writers neither would nor could have omit●ed , a matter so necessary , mentioning only that of the apostles ; and granting it had been , this will not infer any imparity of power , betwixt them and the apostles , or that christ made them two distinct orders , or divided them in two classes ; the after institution , and addition to the other that 's prior , will not prove an inferiority in that mission of the , which luke only commemorates . what degree will we find , whereby they may be subjected to the . who had a prior ●ission ? that the apostles were assumed by christ , as domesticks , will no more ground their imparity , with other disciples , than it will make iohn superior to the other apostles , because a disciple most dear to christ beyond other disciples , it was the apostolick● function , which thereafter gave them a priority of order , and also of power , unto other disciples , beza resp . ad cap. . sarav . de divers . minist . evangel . grad . refuting after the argument , drawn from the addition of the elders to moses . now from these passages of calvin and beza , how clearly presbyterian government is asserted in its whole structure and frame , and the opposite fabrick of prelacy subverted , is obvious to the meanest capacity to conclude , so that to insist in drawing forth propositions to clear this , s●ems a meer battalogy , and an attempt to shew the sun with a candle . here we have asserted the extraordinary expired nature of the function , first of apostles , secondly of evangelists , as such . next , that the pastor who labours in the word and doctrine is the highest officer left by christ in his church , who has no superior in church administrations , and therein the prelates pretended official superiority is flatly denyed . ly . that no extraordinary power of apostles , and evangelists , can ground a standing presidencie over presbyters . . that church government under the new testament , is to be administred by their joynt decisive sufferage . . that the ruling elder is standing church officer appointed by christ , &c : and in opposition to this pamphleters forged definitions , postulatums and actions , how easie is it from what is premised , to bring forth calvin and beza's counter-assertions , and present these great divines , as joyntly witnessing him a liar and calumniator therein . as first , that there was no standing preheminence in any church-officer above the pastor , allowed to christ to be continued in the church , against the definition d , and the pretended proof of definition d . . that the angel had no fixed presidency over other ministers , against what is pretended definition d. . that what is set down in scripture anent the disciples , sent out after the apostles , will not give the least shadow of an argument , whereby different degrees of ministers may be concluded , against the scope of postulatum first . . that the inspection of timothy and titus over ephesus and crete , had no fixed power of ordination and jurisdiction , over these churches included therein , in contradiction to postulatum d . . that the preheminency of one single person in office unto other ministers , was never by gods warrand , retained or practised by the church for remedy of schism , against the scope of postulatum d. . that these first presidents introduced by the primative church , were not preheminent in office unto other ministers ; whereby the same postulatum is again convict of falshood . . that not so much as a constant president can be warranted , from the angel of the churches ; against the scope of postulatum th . . that neither apostles nor evagelists , their office did found a standing official lawful preheminency , of an ordinary church-officer , over the pastor , in contradiction to the scope of definition d . postulatum th . axiom d ; and finally , that this official preheminent office over the pastor , has neither a divine right , flowing from christ's immediate institution , nor apostolick from the apostles doctrine , and practise , or of the apostolick and primitive church , and consequently that the having , not the wanting of such a government , is pernicious to the gospel and christian religion , which overturns the scope of the whole pamphlet , parti●●larly postulatum d , th , axiom d , d , th . chap. second . the authors groundless suppositions and perversion of these divines , cleared in general from the structure of his reasoning . the scope of this author is to prove , that in calvin and beza's judgment , a president bishop with a fixt power of ordination , preheminent unto , and above pastors , with a proportioned power of jurisdiction over them , is an ordinary standing officer appoi●ted by christ in the church of the new-testament . this is clear by comparing definition . with axiom , and . and with postulatum , and ; and this preheminency he makes them assert , as extended to a whole diocess , province , or patriarchat , as he calls it . for proof of which , several passages of calvin and beza ( but of calvin especially ) are adduced . wherein in general , his obvious perversion and abuse of these divines , is evident to any that compares his assertions , and citation ; first , in that calvin and beza are supposed by him , to hold the apostolick and evagelistick inspection , and authoirty , which are supposed in the scriptures here cited , and in the passages of calvins institutions here adduced , to be ordinary , and of perpetual necessity . thus he grosly perverts the subject and state of the question , which is this , what is that ordinary ministerial authority , and these officers , which they hold to be of a perpetual continuing nature and necessity ? and not what they might suppose to be de facto , in the churches infancy , exercised , by the apostles or evangelists ; so that if we can prove , that these divines , did not judge the authority and power of apostles and evangelists , or their formal office as such , to be of a moral nature , continued in the church , or that there are constant necessary officers succeeding them , in preheminency or superiority in office , all that he says falls to the ground . to prove this , first in general , it is evident from what is said , that both calvin and beza , with all sound protestant divines , do hold the offices of apostles and evangelists , and consequently their official power , as such , to be expired , and that neither of them are succeeded , in idem officium , § eundem ministerii gradum , this is evident to all who have read these divines ; and for evincing it , i would but ask this pamphleter , whether calvin and beza do not hold and suppose , that our blessed lord was , when upon earth , the churches visible universal head and monarch , and that the apostles afterward had an universal , unconfined inspection and authority over the whole church ; and that particularly and apostle iohn , who outlived all the rest , had solly , as an apostle , an universal authority and inspection over the same ; but will he , or any man of common sense , infer from this , that calvin and beza are for a moral standing primacy over the church universal , or a visible political head , and deput-vicar under christ ? certainly he would rationally assert this ●●erence of a ●apist against calvin and beza to be very gross and impertinent , and no less is his own throughout this pamphlet . . if these divines do hold that bishops , presbyters and deacons , are the only standing church officers , of a moral nature , perpetual use and necessity ; then they did not hold the office of apostles and evangelists to be such , or their proper o●ficial authority , comp●tent to them , as in that capacity , to be of this nature ; but the first is true , ergo so is the second ; the ma ; or is evident , for this man will not say that calvin and beza do hold their offices , one and the same with pastors , and that apostles and evangelists were not distinct from , and superior unto them in their official power : the minor is evident from what is above adduced from calvin and beza ; yea , even from his own citation of calvin , to confirm axiom third , viz. his instit. lib. . cap : . sect : . the primacy of the roman see takes not its original from christs institution , nor the custom of the ancient church , as the other offices have done , ( viz. of bishops , presbyters , and deacons , cap : sect : ) mentioned already . now surely if he had judged other offices perpetual and warranted by christs institution , and the antient churches practice , he would not in this place have mentioned with such emphasis these three only , and none else , when in opposition to the unlawful popish primacy , he is shewing what offices 〈…〉 , and the ancient churches custom will allow as warrantable . to shew it further , take this passage of calvin , ( whom i find our pamphleter doth mainly insist upon ) speaking of philip the evangelist , he tells us that evangelists were set in the middle betwixt apostles and doctors , had an office next to that of apostles , that they might every where preach the gospel , for no certain station was assigned to them ; now to make their office and authority ordinary , in calvins judgment , this author is obliged by his argument to say , that he held them to be fixed to some certain station , for in postulatum , he holds that according to calvin , timothy in ephesus , and titus in crete , were from the nature of their office invested , with a fixt power of ordination , and jurisdiction in these places . . if these divines held the apostolick and evangelistick inspection and authority , to be moral and perpetual , then they behoved to hold it such , either as one and the same with the pastoral office , and a superior degree thereof , or as an office specifically distinct , and superior ; but neither of the two can be said to them : not the first , for we heard them both assert , that all pastors do hold one and the same function , and that none of them have any official authority over another , particularly we heard that calvin , ( whom our phamphleter mainly appeals to ) upon phil. . reprehending the abuse of the word [ bishop ] in appropriating it to one pastor only , he gives this reason ; that from this abused signification of the word , there hath followed this evil , that as if all presbyters , were not colleagues , called to the same function , one hath usurped to himself a dominion over the rest , under pretext of this new appellation , so that he holds the pastoral official authority , to be one and the same in all pastors , and none to have an authoritative inspection over the rest . again , calvin could not hold this fixed preheminent authority to be continued in the church , as importing an office specifically distinct from , and superior to that of the pastor . first , for the reason already given ; for since that supposed inferior officer were thus , both an ordinary officer , and were likewise eminenter a pastor . how could calvin quarrel a distinction , and peculiarity of a name to point out a superior pastor ? or how could he affirm that all pastors without exception have one and the same function ? . we heard that beza and calvin do hold that the apostles , and evangelists , had no fixed station , over which they were set ; and so could not as in that capacity , have any fixed power of ordination and jurisdiction . a second perversion of the doctrine , and sense of these divines in this point , and false supposition , which this authors arguing is grounded upon , is this , that he distinguishes not , their simple narration of a practise from their positive approbation of it ; which any man of sense will distinguish in any author , and which if confounded , we cannot eschew the horrid blaspheming of the spirit of god in scripture . to clear this , take an undenyable instance from calvin , ( whom as i said our author mainly appeals to ) to prove his , postulatum , viz. that in calvins judgment , the church warrantably retained the government of one single person , preheminent in office unto other ministers , he cites calvin instit : cap. . sect. . where calvin shews , that presbyters in all cit●es , choose one out of their number , to whom especially they gave the title of bishop , lest from a parity division might arise ; that jerom says at alexandria from mark the evangelist , to heracleas and dyonysius , presbyters always placed one in a preheminent degree , whom they called a bishop . the same we heard beza acknowledge , as to the matter of fact. now i say it is gross perversion from beza or calvins narration of this matter of ●act , to infer their approbation of the practise . . for that clear demonstrative reason already adduced . . this cannot be held and obtruded as their judgment , without contradicting them in other places , and making them inconsistent with themselves , which this author , who holds their writings , ( and that deservedly ) to be excellent , must by all means eschew , for as we heard beza evidently disown this practise of the fixed president , and his appropriat name of bishop , as giving the rise to all the ensuing corruptions of the church-government , so doth calvin evidently on phil. . forecited , condemn two points of this practice . first , in setting one presbyter in a superior degree over another , for he affirms they are all colleagues , called to one and the same function , having the same work , the same ordination , the same official power and authority ; ergo he ownes a perfect parity , and disowns an imparity in the offic● , and preheminency in degree in one above another , and therefore by further necessary consequence , he disowns and cannot allow of the practice of this at alexandria , as warrantable . . if calvin disowns this imparity and dominion , as fomented and having its rise from the appropriating the name [ bishop ] to one pastor , rather than to another , then he disowns the appropriating the name to this preheminent presbyter , as a badge of this preheminency , and by consequence the practice of this at alexandria ; but so it is that calvin ( which we also have evinced of beza ) in terminis , condemns this appropriating of the name bishop , to one pastor , for the end mentioned , therefore he condemns this practice in so far . we heard that upon tit. . . he collects the identitie of the bishop and presbyters office , from the apostles using both names indifferently ; as also , ( saith he ) i●rom hath observed , and that more hath been ascribed to mens pleasures , and inventions , than did become , in preferring mens habituated terme , to the language of the holy ghost ; and speaking of the first moderator's early brought in , he shews that the name of the office viz. ( that of bishop ) is commune to all ; and that to rob the rest thereof , is injurious and absurd , a perversion of the holy ghosts language , and prophane boldness ; and that upon act. . . he concludes that all the presbyters , have both name and thing of the scripture bishop , appropriat unto them . here let any rational man judge , especially from what is above evinced chapter ; if beza and calvin make not the name and thing of a scripture bishop proper to every pastor , and consequently condemn not the above-mentioned official difference , and appropriating the name bishop , to a supposed preheminent pastor , above another at alexandria , as a perversion and abuse of the spirit of gods institution , and language in scripture . and whether it be not most consonant to reason , to collect beza and calvins judgment , upon their assertions and inferences from scripture , when reasoning the point ex professo , rather than from their simple narration of a matter of fact , and practice of the church . if he say that his third postulatum , speaks only of what the primitive church retained in calvins judgment . i answer , first , what will a simple practice in it self signifie , to infer a rule and duty , without any more ; or calvins narration , to infer his approbation . . comparing postulatum . and his assertion of calvins judgment , anent the fixt power of ordination and jurisdiction , which timothy and titus exercised over other ministers at ephesus and crete , with definition . anent and president bishop , his preheminent office , in ordination over other ministers , and what he asserts ( axiom and . ) viz. that calvin holds this to be necessary to the very being of the church , it 's evident , he must be thus understood , as asserting calvin approbation of the practice . this man will not deny that the state of the question is , what the church retained upon divine warrand , in calvin and beza's judgment . thus we have laid open his fundamental mistakes , ad perversion of these passages of calvin and beza , cited by him ; consequently discovered , his arguing in this pamphlet , to be founded upon a meer petitio principii , and ignoratio elenchi , and that he intertains himself , and imputs to calvin and beza that error ( which i find as an error in the first concoction , marrs the whole disgestion of sarav : his arguings against beza ) viz. that the different and extraordinary priviledges , of christs first ministers , the apostles and evangelists , doth also diversifie the essentials of the pastoral office it self , so as to infer different standing degrees thereof , an error , which though frequently told of by beza , he doth nothing but repeat in his whole dispute ; but that our authors mistakes may further appear , we do proceed to a particular examination of his definitions , postulatums , and axioms , and the propositions , demonstrations , and corollaries drawn therefrom . chap. third . an examination of the definitions in point of church-government , imputed by this pamphleter to calvin and beza , wherein is discovered his gross perversion of the doctrine of these divines . i confess , that upon first reading of these definitions , i was a little surprised , to find this man , ( who by his profession , no doubt is skilled in the nature and terms of definitions ) found these assertions upon what he here cites out of calvin and beza , and to present them under this character , but to view them shortly . defin. . the first is this , the power of ordination , is that right in the governours of the church , to separate persons duely qualified unto the holy ministry of the gospel . to prove this definition to be calvins , he cites instit . lib. . cap. . sect. . annexing these words , this is to be considered , that only the pastors , and not the whole multitude laid hands on their ministers at ordination . answer . hence i infer , first , these governours who have right in ordination , are the pastors in calvin's judgment . . if pastors , as such ; then all pastors , for a quatenus adomne valet consequentia . . pastors , properly such , having in calvin's judgment one and the same office , being called to the same function , and no preheminency in one over another allowed , as we heard him above assert ; ergo in calvin's judgment , all pastors have the same and equal authority in ordination . the pastor being with calvin , the h●ghest ordinary church-officer , and the formal office of apostles , and evangelists being expired , as is above cleared : ergo in calvin's judgment , all who have an ordinary standing interest in ordination , as church-officers of christ's appointment have it equally , and no ordinary officer of the new-testament-church , hath a supereminent and peculiar interest therein . defin. the second definition is , that the power of jurisdiction , is that right , in the governours of the church , to make cannons which are wanting , or to execute these already made , for the regulation of church members . to prove this , calvin is adduced on tit. ch . v. . the words cited are , we learned indeed from this place , that there was no such equality among the ministers of the church , but that some one was pre-heminent in authority and counsel . answer . in answer to which , first , i note the impertinency of this passage , to prove the power of jurisdiction , here defined , which speaks only of counsel and authority , in church governours , not of the object of it , whereof this definition speaks . . since the power of jurisdiction , is correspondent and adequat to the power of ordination , as our author expressly assert , ( definition . compared with axiom . ) an● withall , since it is made good , that with calvin , the power of ordination is one and the same in all pastors , as being the highest ordinary church officers ; hence it follows inevitably , that with him the power of jurisdiction , is the same , and equal in all ministers of the word . . the definition seems too narrow , if we take it as importing , all that 's beyond that power of ordination , first described , that is all the exercise of both the keys , which will far go beyond the limits of this description . besides , these cannons must be limited by the general rules of the word , in calvin's judgment , for speaking of the apostolick decision ( acts . ) he says , they would not step beyond the limits of the word ▪ next , for that preheminence , which calvin ascribes to those officers in authority and counsel . i answer first , what ever this preheminence was , calvin limits it to that state and time of the church , for he says tun● , or at that time , wherein those offices did exist , which he holds to be extraordinary , there was such an official difference , as is mentioned , otherwise , if our author say he means a standing pastoral fixed authority , he will involve him in a double contradiction ; first , in that he says , the evangelists were coajutors of the apostles , and fixed to no station . . in that he shews upon the . v. of this chapter , that there is no official difference , in the pastoral office. again , calvin shews upon the same place , that paul enjoyns him not to take an arbitrary power over this church , but only to preside over the elections , as moderator . this will be convincingly evident , to any that will be at the pains to read calvin , upon that and verse , for first , he asserts , that paul had deputed to titus , a vicarious administration in his own room , and that the apostles having a transient unfixt ministry , being about to spread the gospel every where , behoved when going from one place or city to another , to surrogat fit men to finish what they had begun . . he asserts in terminis , that this vicarious office and administration , was ultra ordinarium pastorum munus , beyond the ordinary office of pastors , and that the trust put upon him of exedifying this church , was of that nature ; and in this states the difference betwixt his administration , and that of the pastor , which is ordinary , in that pastors are set over churches already formed and constitute ; but titus had an office beyond this , viz. to give this form to churches , not as yet modelled , as to government ; asserting evdently , that the evangelistick office of titus , in so far as extended beyond that of the pastor , did suppose the church as yet , in fieri , as to its constitution ; yea , and the existence of the apostolick office too , upon whose foundation these evangelists were to build , and exedifie what they had begun . . he asserts expressly , that the preaching presbyter and pastor , is the highest ordinary officer set in the churches . . he moves an objection , whether this power of titus , did not seem to infringe the judicial power of the colledge of pastors , or their consistorial decisive authority in government , and answers , that matters were not committed to ti●us arbitriment , to set up what pastors he pleased , but he was only to preside over the elections , as moderator , &c. as the consul or dictator , who held the court for gathering the votes . in all which we see , how pitifully this man hath abused his reader in this definition . defin. . the d definition is thus , the president bishop is he , who from his office , preheminent to other ministers , is invested with a fixed power of ordination , regulat by cannons ; ( to prove this , he adduces calvin on tim. . v. . who asserts , that paul himself declares , that he alone , and no other ministers with him , laid hands on timothy ) he adds in the definition , ( and of jurisdiction , ballanced by assisting ministers , ) for proving which part of the definition , he adduces calvin , instit : lib : . cap : . sect : . asserting , that whatever parts the consul had in the senat , the same office did the bishop always sustain in the meeting of presbyters . to the first branch , i answer , that he is guilty here of pitiful forgery , and begging the question , evident to any considering person , upon the very first vie● . answer . for , . if calvin's assertion prove any thing for him , it will prove not only a preheminent power of ordination , in this supposed president b●shop , but a sole power , competent to none but himself , as his sole prerogative ; because if he alone ( as paul did ) and none else must lay on hands , he , and no other minister jure ; ergo , then this is his sole prerogative ; for certainly the laying on of hands , must import the power and exercise of ordination , in calvin's judgment , according to that mans pleading , and so this proving too much , proves just nothing . answer . . i ask , whether this supposed power of ordination , is to be ballanced , as that of jurisdiction , by assisting ministers , or authoritatively concurring ; yea , or not ; ( by assisting he must needs mean this , if he hold to that s●●●ilitude , of the power of the consul in the senat , and turn not his president bishop , to an absolute prince , and his power to a power of dominion over the meeting , ) if not , then first , how can be suppose the one to be ballanced thus , in calvin's judgment , rather then the other . . how will this consist with what he asserts , that according to calvin , the power of jurisdiction is of alike nature , and correspondent to that of ordination ; the preheminence in office and jurisdiction , being one and the same , in axiom . . if this power of ordination , is to be ballanced in calvins judgment by assisting ministers , how will he make his proof quadrat to it , viz , that paul laid hands on timothy alone , and no minister else ; if he infer the power of his president bishop from this assertion , he must call it a sole power . . i confess he did well to put in the clause of a fixed power , but he must add another clause and qualification , viz. an ordinary power ; and if he can prove from calvin , that either apostles or evangelists exercised a fix'd ordinary power of ordination over any particular churches , his proof will speak home to the point ; and if we can prove the contrary from calvin , he is but beating the air , and rolling ssiphus-stone in this matter . now this our contrary proof from calvin is very easie , for on this th verse , he says , that apostolis nulla certa statio erat assignata , that they had no fixed station , and consequently neither a fixed nor ordinary power , thus upon corinth . . . he says , paul reckons up both perpetual and temporary officers ; the temporary was that of apostles , who were appointed to found churches , and erect christs kingdom therein , whose office shortly after ceast and evanish'd ; the apostles were appointed to spread the gospel through the world , and had no certain charges and limits of paroches , but wherever they came , were to deliver their message , wherein they differ from pastors , who are tyed to their churches , &c. upon eph. . he tells us that the apostles office , was to preach the gospel in whatever place they came into . to plant churches and erect the kingdom to christ , so that they had not every one peculiar proper churches assigned to them , but all of them had a general command to preach the gospel where●ver they came . to these the evangelists were next , and had alike office , only in a different degree of dignity , of which kind were t●mothy , and such like — of their subsidiary help the lord made use next to that of apostles — and having thereafter described the office of the pastor and doctor , he adds , notandum est ex his officiis quae hic enumerat paulus , postrema tantum du● perpetua esse ; we must observe , that among these offices which paul reckons up , the last two only , are perpetual , for god did for a time only a●o●n his church with apostles , prophets & evangelists , but without pastors & doctors , there can be no government of the church , ergo according to calvin , without the expired offices of apostles and evangelists , this government doth subsist . at the close , he commends cyprian's saying , that there is one episcopacy , which is christ's alone , whereof every minister hath intirely a part that none lift up himself above his fellow . thus in instit. lib. . cap. . sect . . speaking of this place of paul in describing the new testament-church-officers , he characterizeth the apostles thus , that they were the first founders of the church through the world , in preaching the gospel every where : the evangelists thus , that they were in dignity inferior to the apostles , yet next to them in office , and consequently did represent them as supplying their rooms , such were luke , timothy and titus ; and such like also the disciples , which christ appo●●ted in the second place after the apostles . these three functions ( viz. apostles prophets & evangelists , ) ( saith he which seems most consonant to paul's scope & words , were not for this end institute to be perpetual in the church , but were for some time only , when churches were to be erected , where none were before , or to be brought from m●ses to christ. then speaking of ordinary off●cers , he thus expesseth himself as before , their fellow-pastors and doctors , which the church can never want ; and the th section he begins thus , we see what ministry and offices in the government of the church were temporary , and what offices were instituted to endure continually , &c. from all which i dare refer it to any man of candor and conscience , whether calvin hold not first in general , that the official power of apostles and evangelists , was temporary , and expired with themselves . . that neither the one , nor the other imported a fixed inspection over any particular church . . that both did suppose the churches in fieri , and were exercised in erecting , and edifying of churches accordingly . . that neither the one nor the other was to incroach upon , or in that age by themselves , or thereafter by any pretended successors , to derogate any thing from the ordinary decisive collegiat power of pastors . . that herein lyes the ordinary necessary church-government , to be continued to the end . finally , to make it further convincingly evident that calvin placed the ordinary collegiat power of ordination in pastors . in this instit. ( lib. . cap. . sect . . ) speaking upon that passage ( acts . ) of paul and barnabas separation , by imposition of hands , he shews that the holy ghost enjoyned this manner of separation , even of perso●● thus singularly elected by himself , that by this grave document , ecclesiastick discipline might be preserved , in setting men apart for the ministry , viz. by ministers joynt authoritative imposition of hands ; and ( sect. . ) stating the question anent a collegiat power in the election of ministers , whether it ought to have place , or the minister may be constitute by the authority of one , for which ( saith he ) paul's word ; to ti●● ( i left thee in crete to ordain elders , and his precept to timothy , lay hands suddenly on no man ) are cited , he answers , they are deceived who imagine that either timothy or titus , had 〈◊〉 other power than to moderate-elections , as the consul in the 〈◊〉 created new magistrats , by receiving the suffrages ; which , 〈◊〉 with what is above said , evidently p●oves , that in calvin's judgment , the power of ordination is a collegiat power , seated in the meeting of pastors , and exercised by their joynt decisive suffrage . lastly , for that passage here cited by him . i answer first , these words here cited are not found on that th vers. lib. edit : mihi m. d. lxxii . secondly , granting them as here set down . . calvin makes it doubtful , whether this rite was not in the churches usual practice performed by one in name of the rest . . he holds it debateable , whether paul speaks not of the imposition of hands , in order to gifts , where no formal ordination followed , as rom. . cor. . of of-ordination ; and inclining to the last opinion , he makes this place parallel with tim. . vers . . upon which place he says , they judge right who take the word [ presbytry ] collectively , for the colledge of presbyters . so that calvin will be found to hold , that paul's imposition of hands , though solely , will nothing derogat from the ordinary collegiat power of the presbytry . . because the conferring of gifts thus , was his apostolick priviledge . . the simple imposing of hands alone will import no sole authority , since ordinary pastors might intrust the ritual performance to one in their name . . as no apostolick prerogative was in calvin's sense to encroach upon the ordinary power of pastors , and consequently not this of paul's sole imposition of hands , though supposed , so his supposition anent the presbytries authoritative concurrence in this action , clearly overthrows our pamphleters pleading and scope . to the proof of the second branch , anent a fixed preheminent power of jurisdiction , in this president bishop , which our author endeavours to evince from calvin instit. lib. . cap. . sect . . it 's answered ( beside what is said above ) that . the word ( always ) is not found in all that section . . calvin clearly asserts , that this titular bishop had no dominion over his colleagues , but what parts ( not whatever parts ) the consul had in the senat , to report matters , ask votes , consult , admonish , govern the action by his authority , and see it execute , which was by common council decreed ; ergo , his office was not so preheminent in calvin's judgment , as to infringe the joint collegiat , decisive power of presbyters , to whose votes , he was tyed ; and what differed this from that of a moderator , if we except his being fixed . next , whatever power he might exercise beyond that of a moderator , calvin tells us , that this was humano consensu inductum pro temporum necessitate , by humane advice and for the times necessity ; therefore he holds it not to be received for a fixed divine appointment , citing ierom for the judgment of the ancients on this point , who asserts upon the epistle of titus , the bishop and presbyter to be one , and the then bishops , to have had this preheminency from humane custom , and not divine institution . . he acknowledgeth , ( sect. . ) that whatever sincere aims the antients had , in conforming to the scripture in their church-government , yet they keep not that path-rode exactly , but had their abe●●ations from it , and in a word , towards the close of that second section , he tells us that this president bishop , was subject to the assembly of his brethren ; so that a fixed preheminent president bishop , having an authority preheminent over the votes and suffrages of presbyters , and not subject to the , with a peculiar title of bishop , as thus preheminent , was not received by the church de facto in her first purest times , far less jure divino ; and never after warrantably , or as a divine officer in calvin's judgment ; from all which it is demonstratively evident , that our pamphleters d definition , is none of calvin's , but a chymera of his own fancy . we come then to the th definition , which is this . definition . the angel of any church representative , is the president bishop over other ministers , within their respective diocess , province , or patriarchat . to prove this , beza is adduced on rev. c. , and v. to the angel , that is to the president , as whom it behoveth , especially to be admonished , touching these matters ; and by him , both the rest of his colleagues , and the whole church , v. . but unto you , that is , unto you the angel , the president and the assembly of your colleagues , and to the rest , that is , to the whole flock . upon this we need not much insist , the absurdity of his scope and inference , being abundantly evinced from what is above touched , and is obvious to the meanest . reflection . how proves our pamphleter from beza's words , that these angels did climb up so high as the patriarchs , this cast even of diocesian and provincial churches , will hardly , if at all be found , till years after christ. . how proves he from these words , that beza esteemed every representative church , to be either that of a diocess , province , or patriarchat ? he must have lyncian-eyes , that will see this in these words of beza . . granting , that by ( angel ) beza understands one single person , who was especially to be admonished , and his fellows by him ; how proves he from these words , that he was in beza's judgment , a fixed , constant , far less a preheminent bishop , with a fixed official presidency over other ministers ? may not all this be verified of a moderator , pro tempore , or a speaker of the parliament , viz. that an epistle from the king , to the synod or parliament , is especially to be addressed to these presidents , and by them to be communicated to their colleagues , or fellows . . had this man pondered , what beza asserts , in his treaties de episcopa●u triplici , ane●t the episcopus divinus , humanus & satanicus . he would have kept off this phantastick conceit ; for we find beza therein exclude , as beyond , the limits of the divine bishop , whatever power in government , is assumed , by any beyond that of a pastor ; and that he acknowledged no preheminency or presiding in any pastor , which encroaches upon the decisive power of his fellows , to be allowed of god. finally , to convince yet further , of the folly of this citation , out of beza , let us hear how in the same place , he antidots this mans washpish extraction out of his words , for after he has exponed that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to the angel ) to the president , he adds , sed hinc statui episcopalis ille gradus , &c. but that episcopal degree which was afterward brought into the church of god , certainly , neither can , nor ought to be hence concluded , nay not so much as the necessity of the office of a perpetual president , as the thence arising olligarchical tyranny , whose head is the antichristian beast , now at length , with the most certain ruine not of the church only , but of the world also , makes manifest ; so the beza ( as is from hence above cleared ) holds the very fixed moderator to be an humane invention , and the poysonous egg , out of which antichrist was hatched . add to all this , that beza by this mans acknowledgem●nt , calling the other ministers , the colleagues of this president , doth in that very term deny to him , a super-eminent fixed authority over them ; and calvin ( whom he will not say , beza doth in this point contradict , since he acknowledges their writings on this subject excellent ) expones colleagues , to be such as have one and the same ●unction , and upon this very ground reprehends ( as we heard above ) the making the name bishop peculiar to any one of them ; from all which , the forgery and vanity of this definition , and of the preceeding , as relating to his scope , doth convincingly appear . chap. fourth . wherein this pamphleter is examined upon , and expostulat with , anent the impertinency , of his pretended postulatums , drawn from calvin and beza . having thus discovered how insignificant this mans pretended definitions , are to found and fortify his ensuing propositions and demonstrations , we do proceed to examine that which he calls his postulatums , the first whereof is thus . postulatum . that the seventy disciples ( from among whom matthias was called to be ordained one of the twelve apostles ) were persons in holy order in the ministry . to prove this , calvin is adduced on luke . , . v. whose words are these , after the apostles had returned to christ , he sent more secundary preachers , and this is the great commendation of the outward ministry , that christ declares , that whatsoever honour is given to his faithful preachers , is given to himself . answer . in answer to this , we need not contend much in thesi , anent what is asserted to the office of the disciples , only we may advert here , some things that will castigat and check his scope in this postulatum , as that calvin asserts , that they were only as it were secundary preachers , not simply secundary preachers ; he says also , nulla illis proprie commissa fuit legatio , no legation or mission was properly intru●ed to them ( which we heard beza also above assert ) bus as christs aparitors , were sent to prepare the peoples hearts to receive his doctrine . next i observe , that though by his inserted parenthesis , he would have it believed , that calvin holds matthias to be one of the s●verity disciples , yet his citation out of calvin , is utterly remote from proving it , calvin touching nothing of this in his discourse of the seventy ; and in acts . upon v. . and the two last verses , where it was very proper to insert this , he has not the least hint of it ; nay , in answering that objection , why did they not remit it to god ? to choose one out of all the multitude , without a previous designation of these two , he has no such thing either , though it was most pertinent here to mention it . in a word , calvins principles above-evinced , anent the extraordinary , personal , expired power and inspection of apostles and evangelists , as such ; and anent the pastor his being the highest ordinary officer in the new testament church , and his clear and positive assertion of the same equal function , and official authority of all pastors , whether he take the seventy disciples , to be ordinary , or extraordinary church officers ; it is evident even to a demonstration , that his words cited in this postulatum , will bear no conclusion , of his owning such a standing subordination among ministers . as this man imputes to him ; but that his doctrine , and principles utterly overthows the same . proceed we to the second postulatum , which is thus . postulatum . that timothy in the church of ephesus , and titus in the church of crete , were from their offices preheminent to other ministers , invested with a fixed power of ordination , and jurisdiction , regulated by cannons , and ballanced by assisting ministers , to prove this , he cites calvin , tim. . . v. asserting that timothy was not one of the common ministry , but one next to the apostles , who in the frequent absence of paul , was in his place . also , on tit. . v. . where he says , that besides the ordinary office of pastors , titus had this charge , that he should constitute a certain form of church policy and discipline , and likewise ordain ministers over the churches . answer . to this i answer in general , that it is already made good , from clear and positive assertions of calvin , that the office both of apostles and evangelists , is expired , and that no preheminent office , over that of the pastor , is in his judgment continued in the church ; so that whatever preheminent power over ordinary pastors , calvin may suppose , at this time existent in timothy or titus , it will never reach this pamphleters conclusion , anent his asserting a moral standing preheminence , in any ordinar church officer , over his colleagues , which is the point he undertakes to prove . . particularly , if he will prove any thing to his purpose from calvin , he must shew us his assertion anent a fixed , and not only so , but likewise , ( as is said above ) an ordinary power , or of a moral perpetual nature , in ordination and jurisdiction , over other ministers , and exercised by timothy and titus ; which that calvin disowns , is evident thus . . they whose office , and official preheminency consequently , was correspondent unto , and of a like extent with that of the apostles , these had no fixed presidency over any one church ; but in calvin's judgment , the office and official preheminence of timothy and titus , was of this nature : ergo. the assumption is proved from this , that calvin asserts , ( as is above evinced ) the evangelists office to be next that of the apostles , and that their work was to preach the gospel every where , and supply the apostles rooms , when going from one place to another . . they whose official preheminence , and formal office , supposed the churches in fieri , and was appointed for assisting the apostles in exedifying them , they had in calvins judgment , no fixed moral or standing preheminency over ministers and churches ; else we shall suppose the christian church in its model of government to be still ( with him ) in fieri , and the apostolick office formerly existent , which we heard above , both calvin and beza disown ; but the office of timothy and titus , in calvins judgment was such , as we heard also above . ergo. . they whose official power , is expresly by calvin distinguished , from that power which is ordinary and of perpetual necessity in the church government , their supposed preheminency lays no foundation for a fixed moral president , preheminent bishop , over ministers , as of perpetual necessity in the church , unless he will make calvin in contradiction to himself , assert one and the same office , and power to be ordinary , and extraordinary , perpetual and temporary , continually necessary , and not necessary ; but so it is that calvin thus distinguishes the office of evangelists , from the pastoral perpetual office , as we heard above . ergo. . they who by their office were fixed to no particular station , or church in calvins judgment , they had no fixed preheminent power , in ordination and jurisdiction over other ministers ; else they should be by their office , fixed , and not fixed . but so it is that in calvins judgment , timothy and titus were set over no particular station , as we heard him above assert . ergo no evangelists properly such , were in calvins judgment fixed to any particular station ; as we heard him above assert . but timothy and titus were the evangelists properly such , as we heard also him affirm . ergo. finally , so absurd is this mans assertion here , that his pretended proofs out of calvin , furnishes sufficient weapons to overthrow it ; for , first , if timothy was none of the common ordinary ministry , but the apostle paul's depute , sustaining his place in his frequent absence , then ( as we heard calvin above argue and assert ) his official inspection , was neither ordinary , nor fixed , over any one church ; ergo , it laid no foundation in calvin's judgment , for a moral fixed president bishop , with official standing preheminency , over ministers and churches , as he would make calvin affirm . . that office or charge , which was beyond the limits of the ordinary power of pastors , that office and power in calvins judgment , is extraordinary and expired ; but such was in his judgment the power and office of titus at crete , as his second passage adduced , by our pamphleter makes it evident , and several other places of calvin , of which above . the major is evident in this , that with calvin , the pastor labouring in the word and doctrine , is the highest ordinary officer of a necessary standing nature , as we heard him above assert . the minor is evident in this plain assertion set down , by this man himself . . if we shall compare these places adduced by him , with calvins comment : upon the whole context , this mans absurd imposing upon him will be further evident ; calvin shews in the argument of the first chapter , that many things at ephesus were wanting , which needed paul's interposed authority to set in order ; and upon the . verse , as also in this argument , he shews , that it was not to timothy alone he wrote ; and upon the . verse , that , that churches necessity forced paul , to demit such a dear coajutor to supply his place there , and upon this verse he tells us , that for this end prophesies went before on timothy , because he was appointed to hard and great matters , for ( says he ) he was not , è vnlgo , of the ordinary class and rate of ministers , but next to apostles , that therefore he had need of a singular testimony , that it might appear he was chosen of god himself , that then it was not ordinary or common to be honoured with elogies of prophets , but in timothy there were peculiar causes , therefore god would not have him set about his office , but fitted with prophetick oracles , nor to be admitted by men , until approved by his own voice , as it was with paul and barnabas when sent to teach the gentiles . in which words let any man judge , whether calvin doth not hold his office extraordinary , both upon the account of his mission , his peculiar gifts , and the nature of his work and inspection , as upon the same ground , he holds the office of apostles to be such . in the argument of the epistle to titus , he shews that paul hasting else where , intrusted to titus the prosecuting of his own work , and this as to an evangelist , who was not of the ordinary rate of ministers , that paul wrote to him to arm him with his own authority , upon the v. that he was set by the apostle , as the moderator in the ordination of pastors , that that work might be orderly done , and upon the v. he expresly asserts the identitie of the bishop and presbyters office as the same , and upon the v. asserting the same thing , he shews that he had no arbibitrary power in this matter , but that of a moderator , that sustaining pauls room , and having his place as it were assigned to him , the apostle will have him acknowledged as his vicarious substitute , that paul leaving that place , left work for others , as he was at corinth the master-builder , but others built on his foundation , the church still standing in need of pastors for her increase . but least we take titus work to be no other than what is competent to ordinary pastors , he presently rids marches thus , sed ultra ordinarium pastorum munus , &c. but beyond the ordinary office of pastors , titus had the care of constituting the church committed to him ; then ( as is above-observed ) he distinguishes him in this , from pastors , who are set over churches reduced unto form ; but titus ( saith he ) had a work beyond this , even to form churches not as yet molded , &c. and after stating the question , whether titus had not in appearance a kingly power over the colledge of the pastors , and their decisive authority , he answers , as is said above , that his power was not arbitrary , but that of a moderator &c. here let any judge , if calvin assert not that titus his inspection , and work was extraordinary , as suited to that exigence , case and time of the church , and consequently that it was temporary and not fix●d , as that of the a●ostle paul , whose deputy he now was , and likeways that his power did not take away the collegiat decisive suffrage of pastors , over who● he w●s for that exigent only , to exercise an evangelistick inspection , and to act the power and office of a moderator , from all which the impertinency and falshood of this mans assertion , is satis super que evident . proceed we to the third postulatum which is thus . postulatum . that for the avoiding of schism , the primitive church retained the government of one single person preheminent in office unto other ministers . this is proved by calvin , instit. lib. . cap. sect . . where he asserts , that presbyters , out of their number in all their cities , did choose one , to whom especially they gave the title of bishop ; lest from a pa●ity ( as useth to be ) divisions might arise , ierom says , at alexandria from mark the evangelist , to heraclas and dionysius ; presbyters always placed one in a preheminent degree , whom they called a bishop . answer . the absurdity of this inserence , from calvin's assertion , is above fully cleared , and that calvin ownes not a president , with a power in ordination and jurisdiction , or preheminent unto other ministers , or a power paramount unto their collegiat , decisive , suffrage , and consequently , no warrantable practice of the church hereanent , as this man absurdly infers from his words , to make which evident , first , i enquire , what he means by the government of one single person , and a preheminence in office ; neither matter , nor words , being so found in this passge of calvin here cited ? if he mean such a power as doth no whit encroach u●on pastors , decisive , conclusive suffrage and government , suppose he be fixed in this sense , he is but a moderator , and then i would know , how is the government in this one single person , and his office preheminent , and above that of his fellows ? ●f his office be so singular , and preheminent of that of pastors ; that it doth infringe their decisive , conclusive suffrage , or importeth a sole preheminence in ordination and jurisdiction , as he must needs hold , and doth assert ( axiom . compared with definition & . ) this to be galvin's judgment , calvin in the very next words gives him the lie , for he adds immediately , neque sic in hon●re & dignitate superior , &c. neither was he so superior , as to have dominion over his colleagues , but what power the consul had in the senat , to enquire the votes or sentences , &c. again this man acknowledges in his citation , to prove definition . that calvin asserts the power of this president bishop , to be like that of the consul in the senat , but will he dare to say , that the government of the senat , in calvin , or any knowing mans judgment , was confined to the person of the consul . . we said above , that calvin acknowledges , the ancients their aberration from the scripture rule , in their church government , and that this custom in his own and ierom's judgment , was brought in humano consilio , and pro temporum necessit●t , by humane advice and counsel , and according to the times exigence , wherein he clearly distinguishes , this from a divine institution , authorizing a divine office of gods appointment , for he presently cites that place of ierom upon titus , ( mentioned above ) wherein he shews that by divine appointment , the church was governed by presbyters in common ; and that the then bishops power was only by custom , not authorized by divine appointment ; so that our pamphleter will never be able to conclude , from these words , calvins recommendation and approbation of this practice , but on the contrary , calvin and ierom both , doth suppose what ever thing in this practice , was an incroachment upon the presbyters divine power , was a humane device and sinful usurpation , which would be convincingly evident to any that considers . . that this practice of appropriating the name [ bishop ] to one , is ( as i did above clear ) in terminis , condemned by calvin , as an abuse of the holy ghosts language , and making way for one pastor , his encroaching upon the power of his colleagues . we told him that upon phil. . . having asserted the identity of the bishop and presbyter , he tells us , that this place is made use of by ierom , to prove presbyters divine paritie , he adds , postea invaluit usus , &c. afterward custom prevailed , that he whom presbyters set over their collegiat meeting , was only called the bishop , but this had its original from the custom of men , but is not at all grounded upon authority of scripture . in which words , this practice ( which our pasqueller would make us believe hath calvins approbation ) is clearly reprobat , as an aberration from the rule , and institution which first took place , and no man can be so irrational , as to imagine that calvin would put this censure upon the singularity of the name bishop , as appropriat to one minister , and not also upon the singularity of an official preheminence , which this man pleads for . two words more i add on this , that if this man will allow calvin any interest , and consent in , and to the confession of the french church , he is there told by calvin , that the true church ought to be governed by that policy , which christ hath ordained , viz. that there be pasters , presbyters , elders and deacons , and as to a preheminent fixed presidency , they do thus in terminis disowne it . again we believe that all true pastors wherever they be , are endued with equal and the same power , under one head and bishop christ iesvs ; thus expresly disclaiming this preheminent power in ordination and jurisdiction , ( which our pamphleter makes calvin owne ) ▪ or any supposed president or pastor , with official power over his colleagues , and that upon the same ground of cyprian , which we heard mentioned , and approved of calvin , viz. that christ hath in him the original sole episcopacy , whereof in a perfect parity , he has imparted to every minister an intire and equal share . next , i offer to him the sense of the famous doctor reynolds , upon these words of calvin , in his letter to sir francis knolls , cited at large ( petri. hist. part . pag and , , . ) upon ieroms words , à marco evangelista , the doctor proves , that by the decree of the th counsel of carthage , cap . anent presbyters interest in ordination , ( which proves , saith he , that bishops ordained not then in all places alone , altho ierom says , quid facit excepta ordinatione , &c. ) and by ierom's proving bishops and presbyters to be all one in scripture , and even in the right of ordination . tim. . . that ierom could not mean bishops , in alexandria to have had this sole power . and as for that place of calvin ( instit : lib. . cap. . sect. . ) cited then by doctor boncroft . ( anent whose sermon he wrote that epistle ) he shews , that calvin relating the practice of choosing one to proceed , and giving him the name of bishop , doth notwithstanding shew that he was not above the presbyters in dignity and honour , or to rule over them , but was appointed only to ask the votes , to see that performed that was agreed upon by common consent ; and having shewed that this was brought in by consent of men , in ieroms judgment , he adds that ierom otherwhere shews , how ancient the custom was , from marks time to heraclas , &c. in which words of calvin ( saith the doctor ) seing that the order of the church hath evident relation to that before described , and that in describing it , he had said the bishop , was not so over the rest in honour , yet he had rule over them , it follows that mr calvin doth not so much as seem to confess , on ierom's report , that ever since mark 's time , bishops have had a ruling superiority over the clergy : adding , that it may easily be made appear from many places of ierom and calvin both , as well as from this passage , it 's evident that neither of them doth affirm bishops to have had all that time , such a superiority as boncroft , fathered upon them . wherein the doctor clearly affirms and proves , that neither of these places of ierom or calvin , would bear , either an assertion of this matter of fact , viz. the forementioned president his exercising a sole episcopal authority , or their approbation of the government , of one single person , preheminent in office unto other ministers , as this pamphleter suggests . proceed we to the th postulatum , which is this . postulatum . the angels of the seven churches written unto in the book of the revelation , are encouraged against all the devices of the ungodly , upon condition of their continuing faithful in their administrations . to prove this beza is adduced on rev. cap. : . my works , that is he who shall faithfully perform the work laid upon him ; for he bespeaks the assembly of pastors , in the person of the president , to whom he promiseth victory against all the wicked , if he rely and trust in the authority and power of that true and only head of the church . to which i answer . answer . first , we have proved upon definition , that beza's taking this angel for one single person , by whom the rest were to be admonished , will infer in beza's sense no preheminence in office , and authority over his colleagues . . that beza disownes even the inference of the necessity , of a fixed moderator , as necessary following upon his assertion ; yea , . that he holds this practice of the fixed moderator to be founded only upon a humane custom ; and such a custom as gave a rise to antichristian tyranny ; and consequently that the ministers of these churches , are owned by beza as colleagues , of equal power and authority with the president , though by him immediately be-spoken , and so by clear and necessary consequence further , their continuing faithful in their administrations , can import nothing more in beza's sense , in the words here cited , then a faithfulness in the exercise of their joynt collegiat power and authority , which beza holds , was our lords institution , and then existent . thus we have seen this mans postulatums , as insufficient to found his conclusion , as the definitions . proceed we now to his next section of axioms . chap. fifth . the axioms in point of church government , imputed by this pamphleter to calvin , examined , and found impertinent to fortifie his scope and conclusion . the first of these axioms is this . axiom . . the regular call of any minister already ordained , is from an office of an inferior , to another of a preheminent station . to prove this , calvin is adduced on tim. . . saying , that because in one or two centuries , after the death of the apostles , it was the constant custom , that from the order of deacons , the presbyters were chosen , therefore commonly they have exponed this place , of the advancement to a superior degree . first , as to the pertinency of this citation , to prove the axiom as here set down , i answer . answer . first calvin hath no such words , that it was the constant or vniversal custom in these centuries , to ordain presbyters , after this manner , as this man would insinuat , all that calvin says , is that invaluerat usus , this practice came in use and prevailed , through process of time , but it might be so , though it was neither universal nor constant , through all times and places . . calvin disowns both this custom as constant , and necessary , and likewise the exposition of this passage , of , and its application to such a custom , as is evident to any that will read him upon that place , for to these words here cited , he adds , quasi apostolus , as if the apostle called to the honour of the presbyterat , such as have acquit themselves faithful deacons — then adds , although i do not deny , that the order of deacons may sometimes be a seminary , out of which presbyters may be taken ; yet i do more simply take pauls words , that they are worthy of no small honour , who do well acquit themselves in this administration , because it is not a base , but a very honourable office ; so that what ever this man would make of this axiom [ that the regular call of a minister already ordained , is from an inferiour to a supereminent station ] calvin doth neither absolutely hold this , as always necessary , and cons●quently the axiom is not true in his judgment , nor doth he hold , that the practice as to matter of fact , was constant and universal . . giving , not granting , that calvin held the custom , to have been throughout these centuries , to ordain none presbyters , but such as were before deacons , unless he can prove , that calvin held the custom to be founded on divine warrard , this will only prove that calvin held it to be an humane custom , and consequently alterable ; ergo in calvin's judgment , this cannot found a maxim or axiom , at to that which is always necessary to be done . . granting the utmost which calvin's words may be drawn to , when stretcht upon the tenter-pins till they crack , viz. that every presbyter or minister , must be first a deacon before he be ordained , ergo what ? i would fain know by what logick he would fasten his grand conclusions to this principle , viz. that there are different degrees in the pastoral offi●e ; and that , one may and ought to be a fixed president bishop over them , with a preheminent fixed pow●r of ordination and iurisdiction . again what means he by [ any minist●● ] if all church officers under the new testament , as he needs must ? since he holds there are various sorts of ministers under the new testament , apostles , evangelists , pastors , deacons , who have all their formal successors according to calvin ; how doth he infer calvin's judgment , as to the regular call of all , from what he asserts as to the practice of one ? again what calls he [ a minister already ordained ? ] can there be any minister or church-officer who is not ordained ? ordination being relative to some church-officers administration . finally , what means he by the [ regular call ] of this ordained minister ? if his instalment into a higher office , then this is formally his ordination ; so that axiom will run thus , the regular ordination of any minister already ordained , is from an office of an inferiour , &c. but this is both redoundant in sense , the ordination of one already ordained , being necessary from a lower to a higher station , and likewise impertinent to his scope and design , viz ▪ to prove that none were ordained pastors , who were not first ( in calvin's sense ) ordained deacons ; if by [ regular call ] he mean the call to the exercise of his function else where , then he would make calvin with the independents , to put a new ordination , for a new application of the office. thus the maxim as here set down appears impertinent to his scope , impertinent as to a discovery of calvin's judgment in this point , yea , and hardly reconcilable to sound sense . axiom . . the axiom , the preheminence in any office , includes a proportioned jurisdiction , over the officers , who are under them . for proof of this axiom we are referred to definition , and . answer . to which i answer , we have up●● these his two definitions made it good , that this preheminence in office , and proportioned preheminence in jurisdiction , which calvin in the places therein cited , supposes competent to the apostles , and evangelists , was in his judgment , neither . first , a fixed preheminence and jurisdiction , nor . ordinary , or such as is of a moral standing nature , of constant use and necessity , in church-government ; but that in calvins judgment , it was such as did expire , with the persons of these extraordinary new-testament officers ; and that . that this preheminence in office and jurisdiction , while these expired offices did exist , is by calvin asserted to be cumulative unto , not privative of , the ordinary collegiat authority of pastors , in ordination and jurisdiction , and was not to encroach upon this their standing essential interest , and power in government ; which in calvins sense , necessarily continues their fixed priviledge to the end . so that in a word , if he should apply this general maxim , to these necessary officers , which calvin holds to be of perpetual use , viz. pastors , elders , deacons , it shall be easily admitted , but without the least help to his design ; if he apply it to his supposed fixed president , with official preheminence over pastors , ( as his marginal proofs do oblige him ) calvin in the places above cited , denys such an officer , and the maxim and axiom , consequently founded upon these two definitions , is none of his . axiom ▪ . the divine right is manifest in that ecclesiastick government , which is instituted by christ , continued by his apostles , retained in the primitive church , and approven from heaven by revelation ; in sub●●●●iencie to any end , wherein the wel● being of christianity is nearly concerned . this is proved by calvin instit . lib. . cap. . sect. . his words are , ( we have not before touched upon the primacy of the roman see , whence the papists strive to prove , that the catholick church is only with them : because it hath not taken its original from christs institution , nor the custome of the ancient church , as the other offices have done , ( viz. bishops , presbyters and deacons , cap. . sect. . ) mentioned already . answer . this maxim needs not a very long animadversion , since the scope he drives at , is not in the least reached by it , nor our cause prejudged , restricting it unto , and confining it within the limits of that place of calvin here cited , viz. that the church government by the officers mentioned in the close of this citation , has its original from christs institution , was continued in the apostolick , and primitive church , for moral standing ends . but . comparing it as here worded , and understood by him , with his first corollarie , wherein we have the knack of his project , and improvement thereof , we must a little further animadvert , and observe here ; that , first it exceeds the limits of this citation of calvin , in that clause of [ approbation from heaven by revelation ] which in the forementioned corollarie , he understands of an express , and formal delineation , in the epistles to the . churches of asia , upon his supposition , or rather distortion of bezas meaning , anent the office and authority of the angel written unto ; for either he must understand it , ( as it 's evident he doth in that corollarie ) of an approbation , thus specifially distinct from both the preceeding clauses , and so the assertion is none of calvins in this place , or else if it be the same , with what is said of christs institution and continuation by his apostles , and the primitive churches retention , this clause is pitifully redoundant , and a meer battollogy , which this pretender to such exact concisness should be ashamed to be guilty of . . we said already , that calvin holds , that the primitive church , did in several things degenerat , from apostolick purity , and institutions , in point of government ; so that in his sense , the primitive churches practice , simply considered , will not make a compleat and just square for government . if we compare what he sayes , chap. . and . initio , this will be evident , for he tells us in the place last mentioned , that hitherto he has spoken , of church-government , and officers , as purely institute by god in his word ; insinuating , that the ancient church , had quickly her additions , so that calvin makes not the ancient churches retention , any part of the rule simply , but makes it regulable by the divine warrand and institution . i may add , that as calvins citation makes no mention , of the end of this institution , whatever may be gathered from it , so it is certain , that in all reason , and in calvins principles , the church-government , which has an entire divine right , must be commensurat , not to any only , but to all the ends , wherein the well being of christians is concerned . fi●ally , when calvin ( as is above hinted ) in stating the distinction betwixt the ecclesiastick officers , which have a divine right , ( i mean , a moral standing right , as church-officers of perpetual necessity ) and such as have it not , but are founded upon the churches custom , which calvin distinguishes , from this right , when i say , speaking of the first , he referrs us only to these mentioned , it is certain , he excluds this mans supposed successors of apostles and evangelists , in a standing preheminent presidency , over ordinary pastors ; and consequently holds , that the immediat end , grounding a necessity of apostles and evangelists , their institution , being temporary , and passing off with that exigence of the churches infant state , the necessity , consequently of these officers , and of their formal official power , and authority , is expired also , with this its end , which laid the foundation thereof . axiom . the want of that government in the church , which is of divine right , is pernicious to the gospel , and christian religion . this is proved by calvin ( instit. lib. . cap. . sect. . ) the words cited are , for neither the light , and heat of the sun , meat or drink , are so nourishing , and sustaining this present life , as the apostolick and ministerial office for preserving a church upon earth . answer . this axiom is no doubt very sound , and consonant to calvins judgement , and of all sound divines , and therefore taken in a sound sense , can be easily admitted , without the least prejudice of it to our cause . but answer . . taking it in the sense and intendment of this pasqueller , and comparing his scope in this , and the preceeding citation , which is to prove , that calvin makes an apostolick standing preheminence , and official presidency , in ordination and jurisdiction over pastors , of as perpetual necessity for preservation of the gospel , and the gospel church , as the pastoral office it self ; we say , he offers violence to calvin , and pitifully involves him in contradictions . first , in that he makes him to hold the apostolick office , to be perpetually necessary , for the churches being , and consequently not expired , but ordinary , in express contradiction , to what we , heard calvin above assert . . he sets him by the ea●s with himself , in his former citation , wherein bishops , presbyters , and deacons , are said to be the only officers , which have a divine standing right of perpetual necessity ; unless he will say , that calvin holds the apostolick and episcopal office , to be in a formal sense , one and the same , which assertion is above convicted of falshood ▪ out of calvins words , in several clear passages , wherein it is evinced that calvin holds , the bishop and presbyter to be all one , and their offices to be in this distinguished from the apostolick and evangelistick , that the one is ordinary and perpetual , the other not ; the one imports a definite charge over a fixed flock , the other not ; the one is suited to the churches state when exedified , the other to its infant state , and in fieri , &c. . for the passage here cited , or rather mis-cited by this man , take a full account of calvins mind thus : in libro quarto , capite quarto , in the . , and . sect. he speaks of the end , use and necessity of a gospel-ministry in the general , of christs giving to men a vicarious ministrie , supplying the want of his visible presence , adding several reasons , viz. to shew his condescendency to our weakness . . to inure us to humble obedience . to be a bond of love and unity , while some teach and others are taught , exponing and applying that of the ephes ▪ . , , . sect. . he gathers hence , that the ministry of men , is the chief nerve , whereby the godly coheres in one body ; that thus our lord shews himself present , and puts forth the power and vertue of his spirit , thus grow we up ( saith he ) if preaching be vigent among us , if we receive the apostles , despise not the doctrine off●red to us , adding the words mis-cited by this pamphleter , ( as in cap. sect. . ) viz. that neither light of the sun , meat or drink , &c. are so needful , as the apostolick , and pastoral office , that is , in so far as the apostolick office contains the ministerial or pastoral materially , and eminenter , and so hath derived from it , a perpetual standing gospel●ministry , and ministerial authority , necessarly to be continued , and propagated in the church , till the end of time ; in which respect our lord promised his presence , with his apostles , and their successors , in the gospel ministry , and legation , untill the end of the world. thus i say , the apostolick and ministerial office , may according to truth , and in calvins principles , be said to be perpetually necessary for the church , but without any advantage to this mans scope and design , a● is obvious to the meanest reflection . but least our pasqueller , quarel this as my commentary , for his further conviction in the clearing of this point , let me detain the reader a little further in the view of that chapter . sect. . he shews the dignity of the gospel ministry , by the scripture elogi●● , that their feet are beautiful ( isa. . ) that the apostles are called , the light of the world , and the salt of the earth , ( matth. . , . v. ) he that hears you , hears me , luk. . . then citing the corin : . and . v. he sayes ▪ the apostle shews , there is nothing more glorious , and excellent in the church then the gospel ministry , since it 's the administration of the spirit of righteousness , and life eternal . nihil evangeli● ministerio in ecclesia , magis pr●clarum . then ( sect. . ) beginning the second part of the chapter , he descends to speak particularly , of the persons to whom church government is committed , they are nominat ( saith he ) by paul , first apostles , secondarly prophets , thirdly evangelists , fourthly pastors , lastly doctors . then he adds , ex quibus , duo tantum ultimi ordinarium in ecclesia mu●us habent , that is , of whom the two last only have an ordinary office in the church . then discoursing of the grounds and reasons of the extraordinary peculiar function , of apostles , prophets and evangelists , he adds , sequuntur past●re● & doctores quious carere nunqua● pote●t ecclesia , there follows pastors and doctors whom the church can never want , clearly distinguishing them in this , from these expired functions of apostles and evangelists . then descending to speak , how the apostles are succeeded as to a perpetual standing ministry ( sect. . . . ) he begins sect. . thus , videmus quae in ecclesia reg●●ine ●empor●ria ministeria fuerunt , at que ideo instituta ut pe●petuo duraren● ; we see what offices , or administrations in the church government were temporary ; or expired , and what offices were institut to be of perpetual c●ntinuance . and at the close of this section , he positiv●ly asserts ▪ ( which at one dash cancells all this pamphl●ters pi●iful suggestions here ) t●hat pastors , [ s●ting aside the apostles extraordinary priviledges ] eandem cum apostolis sustinuit provinciam , has the same imployment , and perpetual pastoral office assigned to them with the apostles . then offering to clear further , what this office and province is , he doth accordingly ( sect. . ) reason thus , that the apostles patent and commission , bearing the preaching of the word , and the administration of the sacraments , as the substantials and main piece of their office , the pastors are properly their successors , in their official power ; that paul said not of himself only , but of pastors , ( let a man so account of us , as ministers of christ , and stewards of the mysteries of god ; and that ( in titus . . v. ) the bishop must hold the faithful word , and by sound doctrine teach and convince the gainsayers ; lashing expresly prelats who pretend to succeed apostles , and yet neglect the great work ▪ while holding ( sayeth he ) idle dignities , — and near the close of ●his section , he shews , that this pastoral office , in relation to the administration of the word and sacraments , includes and imports the preservation , and exercise , of the discipline and government of the church . thereafter ( sect. ) he proves from titus . . phil. . . act. . . that the office of the bishop , presbyter and pastor , is one and the same , section . he proves , that the election of pastors , is by his colleague — pastors with the peoples consent . now the man that shall need any further demonstration , than this plain-reading of calvin , to convince him , that it was the perpetual pastoral office , in relation to the administration of the word and sacraments , and the appendant power of jurisdiction , and church-government included therein , which he asserts to be of as perpetual necessity in the church , as the sun , and meat and drink are to the world , and not the formal temporary office of apostles , and evangelists , as such , or as including any superiority over the pastoral office , the man , i say , who needs any further proof of this , than what is above touched , hath a crack in his intellectualls , and may be set to his horn book again . chap. sixth . the propositions and demonstrations drawn out by this pamphleter , upon the premised definitions , postulatum● , and axioms , ( as the great projection and scope thereof ) examined ; the the unsoundness thereof discovered , and the antitheses of his propositions established , and his demonstrations everted , by counter-demonstrations , from calvin and beza . having thus evinced to the conviction of the judicious and impartial , the pitiful mis-application , and forgery of all this mars citations , out of calvin and beza , to fortifie his scope and design , in these assertions , which he calls definitions , postulatums , and axioms ; his demonstrations drawn from them do fall by course , as the superstruc●ure when the foundation is razed . his principles being found unsound , his demonstrations , ( the birth of them ) will appear lighter then vanity ; and like the little bag which children finds in the fields , and call the witch-ball , will be found to evaporat into smoak with a smal touch . the first proposition he undertakes to demonstrat from his positions , above-examined , is , that the apostles were president bishops , over the disciples . answer . in general , i may again animadvert here , that if by being president bishops , be understood the apostles univeral directive authority and inspection necessarly connected with , and sounded upon their insallibility , as being so many living oracles , from whom the mind of christ was infallibly to be sought , both by ministers and people , as to every point of their respective duties , such a presidency will be easily admitted ; but in this respect he doth foolishly restrict , or imagins , that calvin & beza , doth this restrict their presidency or episcopacy to the disciples , for thus they were president bishops , over the universal church , both ministers and people , and that while they lived ; in the same respect , and upon the same ground , upon which they had this presidency over the disciples , they had it universally over all , both in the judgement of calvin ( as is above evinced ) and of all sound divines . and in whatever respect he can alle●dge calvin , to hold their presidency , to be universal , over the disciples , it 's easie to prove that he holds this presidency , to be universal over all churches and ministers ; and therefore if he will from hence infer , successors to them in calvins judgment , he would make him hold twelve moral standing primats , and universal patriarchs or popes , with infallible directive power over the whole catholick church . i observe , that by asserting the apostles , to be mee● president bishops , he would make men believe that he pleads only for a moral standing fixed presidency ; but ( as i did above touch ) he pleads by this first proposition and assumption , for a standing moral prelatick dominion , over church judicatories serued up to the highest peg. follows the demonstration , whereof the first proposition is , . major . the president bishop is he who from his office preheminent to other ministers , is invested with a fixed power of ordination regulat by canons , and of jurisdiction , ballanced by assisting ministers . for proof of which , he adduces definition . answer . this proposition , as here worded , we did above dis-prove , and did shew , that according to his design in this citation of calvin , he must add both a sole power , and likewise an ordinary power ; that this place of galvin will neither prove his holding it fixed , nor an ordinary power in the apostles , both which we have found calvin doth disown in several places above-cited . besides the above-evinced inconsistency of the two branches , of this proposition , compared with his pretended proof ; so that the major appears nought . the assumption is , assumption . but in respect to the disciples , who were all in the holy ministry ( by postulatum first ) and from among whom matthias was called to be of the twelve by ( postulatum . ) the sacred colledge of the apostles , had a fixed preheminency , ( by axiom . ) invested with the power of ordination , regulated by canons , ( by postulatum . and definition . ) and of jurisdiction ballanced by assisting ministers ; ( by axiom ) answer . not to resume what we have animadverted , upon his assertion anent the disciples and calvin's silence as to mathias in both the places cited by him , and his comment upon mathias election ; as for that which he asserts from axiom ▪ anent the colledge of apostles , their fixed preheminence , the axiom itself asserts the regular call of any minister already ordained , is from an inferior , to a superior station , we did shew the impertinency of calvins citation to prove this , and that he neither simply asserts this matter of fact , as he sets it down , nor gives his approbation of it , so that this axiom is none of calvins . . for his inference from it , that the had a fixed preheminency over the , who sees not its remotness ? behold , the visage of this reason , calvin says , that the church sometimes choosed presbyters , out of deacons , ergo he ass●rts that the apostles had a fixed preheminence over the disciples . . if by [ fixed ] he mean a preheminence ordinary , and to be continued , we have proved that calvin denyes and disowns this , in the places above cited , and asserts as evidently as man can speak , that the apostolick official preheminence , as such , was neither fixed , limited , nor ordinary ; that they were invested with a power of ordination regulat by canons , he tells us is proved by postulatum . and definition . the postulatum says , that the disciples were in the holy order of the ministry , and how he has proved this from calvin , we have above seen , especially with relation to mathias ; where we told him that calvins assertion of the sameness of the pastoral function in all ordinary pastors , and the extraordinary expired nature of the apostolick inspection and authority , cutts off his inference of such a standing subordination among pastors , as he imagins him to hold . next , what a rope of sand is this , the were inferiour to the apostles , ergo they had a fixed ordinary power of ordination over them ; and ( forsooth ) regulated by canons . he next proves this by definition . which asserts that the power of ordination , is the right of governours of the church to separate persons duely qualified to the ministry ; this calvin asserts , is proper only to pastors , which we proved , doth infer clearly against this mans design , calvins asserting the pastor to be the highest ordinary officer , and the expired extraordinary nature of the apostolick and evangelistick offices , together with the equal function of all pastors , which assertions of calvin doth render this inference , ergo the apostles were invested with an ordinary power of ordination and iurisdiction over pastors , to be transmitted to the church , ( which is this mans scope and conclusion upon the premised general assertion of calvin , anent the right of church-governours ) to be a meer non sequitur , and an ergo , baculus stat in angulo . the apostles preheminency in jurisdiction ballanced by assisting ministers , he proves by axiom . which he refers to definition and . upon which i● the examination of his citations , we have proved , that this supposed apostolick preheminency is with calvin neither fixed , nor ordinary , or of a moral standing nature , but did expire with these extraordinary functions ; and that in calvin's principles , it was cumulative unto , not privative of , the ordinary standing collegiat power of pastors , which is to continue to the end ; besides the inconsistency wherein we have observed , he involves calvin in his collections upon the place cited by him . follows our pamphleters grand conclusion of his demonstration . conclusion . therefore the apostles were president bishops over the disciples , which was the thing to be demonstrated . answer . if he mean an infallible directive power and presidency as apostles , it is easily admitted by calvin ; but then , as i said , he foolishly restricts it to the disciples , which was over the whole church both mini●ters and people . if he mean a standing moral ordinary perpetual presidency , especially relative to the , and wherein ordinary officers were to succeed them , we have proved , that he will as soon squise water from a flint , as either premisses or conclusion from the places of calvin referred unto , in the two propositions of his demonstration . and unto his demonstration and proposition , i do from what is above evinced , oppose his counter-demonstration , and antithesis of his position and conclusion . the proposition is . proposition . the apostles were not fixed president ordinary bishops over the disciples . demonstration . they whose pr●sidency was not fixt to any church or station , nor ordinary , but extraordinary , and universal over the whole church , both ministers and flocks , these had no fixed ordinary moral presidency , over the disciples . but the apostolick presidency was of this nature , in the judgment of calvin ; ergo the apostles were not ordinary fixed president bishops over the disciples . the major is evident , for to be fixed , and not fixed , ordinary and extraordinary presidents , yea , and in relation to the disciples only , and to the whole church , ministers and people , cannot consist . the minor is cleared above , wherein it is evinced , that calvin ass●rts the apostolick inspection , to be both universal , extraordinary and unfixed . hence we may safely conclude , ergo the apostles were not ordinary president bishops , or in a proper and formal sense over the disciples , which was to be proved . come we to the second proposition , which is this . proposition . timothy was a president bishop over the church of the ephesians , and titus over the church of the cretians . answer . before i come to his demonstration , i again enquire , first if he mean such a bishop as hath a preheminent power in ordination and jurisdiction , or a meer president , who is only to ask the votes , and gather them , and thus a moderator allenarly ? this last he will not say , for it would clearly cross his demonstration , and if the first , why calls he him by this discriminating smoothing term [ president bishop ] and not rather diocesian or patriarchal bishop ; as he holds that calvin and beza do owne the designation and office ? is● he no more than a president who has a preheminent official power , yea , according to his forecited collection from calvin and beza ) a s●le power in ordination and jurisdiction over pastors . . since he will not say that calvin will disowne the apostles episcopal presidency over timothy and titus , as over the disciples , who with calvin might be evangelists , he should rather have ascribed to the apostles , a moral standing arch-episcopacy or patriarchat ; for certainly a president bishop , over such a great president bishop as timothy and titus , merits that name . the first proposition of his demonstration , is thus . these are president bishops who are from their office preheminent unto other ministers , invested with a fixed power of ordination , regulated by canons , and of jurisdiction , ballanced by assisting ministers . to prove which we are referred again to definition . answer . we did upon this definition collated with his proof out of calvin , discover this mans pitiful prevatication , and his involving calvin and himself in palpable ●nconsistencies . we did also prove from several places of that learned divine , that he denys this fixed and ordinary standing presidency , both to apostles and evang●lists , and holds that such fixed presidents , as the church did after set up , did not infringe the collegiat power and authority of pastors , but were subject to them ; and that calvin disowns an official preheminency in any pastor over another , and expresly a peculiar designation of bishop , as an abuse of scripture language , and contrair to the divine institution . so that the major of his demonstration , and this definition whereupon ( as the preceeding ) it is grounded , appears to be a rotten fabrick , and a bowing wall , and tottering fence . i cannot but further observe , that he makes this goodly proposition , containing his definition of the president bishop , serve both paul , and the other apostlesturn , for proof of his episcopal presidency , and likewise timothy with the inferiour sort of bishops , thus equi-parating them , and shaping their episcopacy with one and the same standard and measure ; the place of calvin which speaks of paul's sole imposition of hands upon timothy , whereby he would fortifie this part of the definition , relating to ordination , serves also with him for timothy's like episcopacy , giving thus to them both a sole power in ordination ; and how consistent this is with calvins sense of the power of the apostles and evangelists , any who have read calvin can easily judge . again ( which makes good jest ) left paul his first and high bishop , and his schollar the younger bishop timothy should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deborded , and play the wanton , and run out of their circle , both demonstrations , and difinitions hath a prudent limitation annexed ; that their power must be regulat by canons , and well ballanced by assisting ministers ; and yet paul and timothy's sole power in ordination seems paramount to these canons , and far to counter-ballance all ministers authority . follows the assumption of his demonstration . assumption . but timothy in the church of ephesus , and titus in the church of crete , from their offices , had a preheminency over other ministers , invested with a fixed power of ordination and jurisdiction , regulat by canons , and ballanced by assisting ministers ; for proof of this we are referred to postulatum . answer . for evincing the falshood of this assumption , i do refer to what is answered on that postulatum ; wherein we have made it appear , that with calvin the official power and preheminency of both apostles and evangelists , being expired , and dying with their persons , our pamphleters inference of calvins asserting a moral standing official preheminency among pastors , is most absurd . that with calvin the apostolick and evangelistick preheminency being neither fixed nor ordinary , his inference of a fixed and ordinary preheminency , upon what calvin asserts of the power of apostles and evangelists , is obviously impertinent and groundless ; we did also offer some topicks and arguments , from calvins doctrines and principles , as to apostles and evangelists , which do clearly demonstrat the absurdity of his collection , in this postulatum from the words of calvin annexed thereunto ; as that with calvin , the official power of timothy , and his inspection , was in extent correspondent to that of apostles , that it did suppose the churches in fieri , as to their organick mold and constitution ; as likeways the existence of the apostolick office , that calvin expresly distinguishes , the official presidency or preheminency exercised by timothy and titus , as being extraordinary , from the ordinary and perpetual necessary official power of pastors ; likeways that with calvin , neither timothy nor titus were fixed to any certain particular and determinat station ; and are in this distinguished from ordinary and perpetually necessary church-officers . we did also shew that the place of calvin , whereby he would fortifie his postulatum , doth palpably overthrow it , both in his asserting timothy to be the apostles depute , sustaining his room , and none of the ordinary ministry , and likeways in his express asserting his power to be beyond the limits of the ordinary power of pastors . so that the assumption of this demonstration , is also false , as the major proposition , and none of them calvins , but a couple of phantastick chymeraes of his own brain . the conclusion . conclusion . therefore timothy was a president bishop over the church of the ephesians , and titus over the church of the cretians ; from what is said upon both major and minor appears to be a cretian , idest , a lying conclusion , and to have neither geometrical or logical measures , though our pasquiller adds unto it ( as unto the former , and likeways the ensuing ) his ( quod erat demonstrandum ) to make it appear so it hath neither vim consequentiae , nor a fixed ordinary moral standing preheminency of timothy and titus , over these churches , neither having any truth in it self , nor in the least following upon , or , being deduceable from any place of calvin , which this man hath cited , but rather the contrary . which i make good , in the antithesis of this proposition , and counter demonstration ensuing . antithesis . . neither timothy nor titus had in ephesus or crete , a fixed ordinary episcopal preheminency , over ministers and flocks in the judgement of calvin . demonstration . they whose official preheminence , or presidence over these churches , was transient , and temporary , supposing the existance of the apostolick office , was for modelling churches as yet in fieri , as to their organick being and constitution , and in all these respects , is expresly by calvin distinguished , from the ordinary official power and authority of pastors , which is moral and perpetually necessary for church government , these officers had in calvins judgement , no fixed moral standing preheminence episcopal over these churches . but the official presidence , and preheminence of timothy and titus , at ephesus and crete , was of this nature in calvin's judgement . therefore neither of them had , in his judgement , a fixed ordinary episeopal preheminence over these churches , which was to be proved . the major proposition none can deny , who will not offer to reconcile contradictions , and involve calvin therein . the minor hath been abundantly proved , from clear and positive assertions , of calvin in the places above cited . the conclusion is clearly de●uced . proceed we to the next proposition of our author . proposition . the fathers of the primitive church were president bishops , answer . here it 's worthy of this mans serious thoughts , how he has proved , or can prove , from any places of calvin and beza , that they honour none with this epithet of fathers of the primitive church , but his supposed president bishops ; were all the ancient famous divines , or writers of the primitive church , the knowledge of whom has reached us , such president bishops , thus authorized , as he imagines these fathers were , in calvin and bezas judgement , sure he will not dare to assert this , and so the subject of the question in this proposition is uncertain . if he say , that he means these fathers , who had this official power , and by this description distinguishes them from other fathers , besides that he is lyable to the former inconvenience , of imputing a notion and phrase to these divines , which they owne not , the proposition thus seems rediculous , it being equivalent to this , the president bishops were president bishops . — come we to the demonstration , whereof the . proposition is thus major . the primitive church retained the government of one single person preheminent in office unto other ministers , this is proved by postulatum . which asserts , that for avo●ding of schism , the primitive church retained the government of one single person , preheminent in office unto other ministers , which is proved from calvins asserting ( instit . lib. . cap. . sect. . ) that presbyters in all cities choose one , to whom especially they gave the name of bishop ; that ierom says , that at alexandria from mark the evangelist to heracleas and dyonysius the presbyters placed one in a preheminent degree , whom they called a bishop . answer . i have at large upon that postulatum , evinced the impertinency , and falshood of this collection from these words of calvin ; as likewise in my general animadversions upon the whole pasquel ; i did shew the inconsistances into which he involves calvin , and himself also , in this assertion his impertinent inserting calvin's approbation of the jus , from his simple narration of the matter of fact , and practice of the church . i did also shew , that if he make calvin allow meerly of a constant president , he crosses his scope of making him assert the government to be in this president , if he make him assert more , viz. a sole preheminence in ordination and jurisdiction , ( as is clear he doth , comparing axiom . with definition . and . ) calvin gives him the lie , in asserting , that this president or moderator at first set up by his brethren , had no power over his colleagues ; but such as the consul had in the senat , to ask the votes , &c. that he thus absurdly makes calvin assert the government of the senat , to have been in the person of the consul . i did also offer unto him calvin and ierom's judgement in this poynt , thus , that as there was an early aberration from the scripture path , in the matter of government , so particularly , that this president or proestos , was brought in humano consilio , and , protemporum necessitate , by humane advice and counsel , and according to the times exigence , whereof as to calvin , we offered two convincing proofs . . in that calvin immediately after the words cited by this pamphleter , makes mention , and approves of ieroms testimony upon titus , asserting the bishops power , in so far , as above that of the pastor , to be founded upon custom only , not divine appointment , asserting also the identity of the bishop and presbyter by divine right , and the official parity of all pastors . and . that this practice of appropriating the term bishop to one , as a badge of an official power , of one pastor , above another , is in terminis condemned by calvin , as an abuse of the holy ghost's language , and contrair to the equal official power of pastors , asserted in scripture ; all which we fortified by the assertion of this divine parity of pastors , in the french confession : and by the learned account both of calvin and ieroms judgement in this matter , exhibite by dr. rynalds ; so that this major proposition , is palpably false and groundless . follows the assumption . assumption . but the preheminence in office , includs a proportional jurisdiction over the officers , who are under them , ( by axiom . ) and the power of jurisdiction is fixed in the president bishop , by definition . answer . to the first part of the proof , preheminence in office includs a proportional jurisdiction , over the officers who are under them , by axiom . which refers to definition . and . i answer ; we have upon these his two definitions , here referred unto , fully discovered , that the places of calvin annexed unto them , do not fortifie , but doth overthrow this power , of the moral standing president bishop , which therefrom , he undertakes to prove ; we have also discovered the absurdities , and inconsistancies which he involves calvin and himself into , by these his definitions ; we discovered that the place of calvin annexed to definition . speaks of authority it self , not of its object , defined by him , that calvin holding the function , and official power of all pastors , to be one and the same , and consequently their power of ordination ; and the power of jurisdiction , being with this pamphleter , commensurable thereunto , in calvins sense , that learned divine must consequently hold , the power of ordination , and jurisdiction , to be one and the same in all pastors , which clearly everts this mans scope , and his sense of th●s● places of calvin cited by him ; we also proved , that the official preheminence , supposed existent among church-officers , in that place of calvin annexed to definition . is by him expresly limited to that time and case of the church ; and that upon tit. . v. , . he asserts timothies inspection to be transient and unfixed ; and in this commensurable to that of the apostles ; and that asserting likewise timothie's office to be beyond the ordinary power of pastors , he doth in both respects contradict , the scope of this this definition , and would thus twise contradict himself if it were otherwise . upon definition . asserting in this president bishop , a fixed power of ordination regulated by canons , and of jurisdictions , ballanced by assisting ministers , ( proved by calvin's asserting , that paul only laid hands on timothy , ) tim. . . and that the bishop had the power of the consul , ( instit. lib. . cop . . sect. . ) i have made appear how pitifully this man stumbles and prevaricats . . in making calvin assert a sole power , in this president bishop , as well as a fixed power . and that . in making the power of jurisdiction , to be ballanced by assisting ministers , and not annexing this clause to the power of ordination , he either restricts it to this power of jurisdiction , imputing this to calvin a chimerical assertion of his own forgery , and involves calvin and himself in a contradiction , in that he asserts , that with him the power of jurisdiction is of like nature and correspondent to that of ordination , the preheminence in office and iurisdiction , being one and the same by axiom . or if both power of ordination , and jurisdiction , be held thus ballanced by our pamphleter , we have discovered that in betaking himself to this shift ; he would be but out of the pit into the snare , incidit in s●yllam cupiens vitare charybdin , for thus he overthrows his proof from calvins assertion , that paul and none else laid hands upon timothy . . we have also made appear , that in his definition , he sayes nothing to his purpose and scope , unless he qualifie the power of this supposed president bishop , not only with the property , and adjunct of [ fixed ] but also with that of ( ordinary ) both which that calvin disowns in the apostles and evangelists , we proved from clear places , both of his commentaries and institutions . and for his other proof of that definition , taken from calvins equiparating , the power of this president . bishop , with that of the consul ; we did disprove it , not only from calvins explication , that it reached only the gathering of the votes , and seeing the sentence execute ; but likewise , from his plain and positive assertion , that this proestos or president was subject to his colleagues , whence by inevitable consequence , it follows , that he had no such official preheminence over them , as this man alledges calvin doth hold . . again , whereas the fixing of this power in the president bishop , is , as the other branch of his assumption , proved by definition . what we have said to disapprove his scope in this definition , doth sufficiently evert this branch , of the assumption grounded thereupon . finally , upon axiom . referring to both these his definitions , we have evinced , that this preheminence in office , and proportioned-preheminence in jurisdiction , which calvin in the places therein cited , supposes competent to the apostles and evangelists , was neither first fixed , or secondly ordinary , nor such as is of a moral standing nature , but did expire with the persons of these extra●rdinary offices ; and that ly . during the existence of this extraordinary preheminence , in office and jurisdiction , it was in calvins judgement , cumulative unto , not privative of , the ordinary collegiat authority of pastors , in ordination and jurisdiction ; so that , that axiom , as understood by this man , of a supposed moral standing preheminent president bishop over pastors , we have fully proved , in the places above-cited , that calvin doth disown it , and consequently , the assumption of this demonstration as none of his . the conclusion is , therefore the fathers of the primitive church , were president bishops . which doth appear from what is said , to be a meer , yea a gross non sequitur ; both major and assumption being palpably false , taking this president bishop , in the extent and nature exprest in both these propositions . and hereunto his proposition and demonstration , i shall oppose these two an●itheses , and counter-demonstrations . the first proposition is . proposition . none of the fathers , who were the first proestos , or fixed moderators , had de facto the government in their person , or an official preheminence in ordination , and jurisdiction , over their brethren , in the judgement of calvin or beza . proposition . none who assums this in after times , were allowed of these divines , as to their pretended jus , or as having a divine warrand and institution . the proposition is proved thus . demonstration . major . they who according to calvin and beza , were only togather the vo●es , moderate the actions of the meeting , and were subject to the meeting , or church judicatory , as being chosen by them , these had not the government in their persons , or a fixed official preheminency of ordination and jurisdiction over the same . assumption . but the presidency of the first pro●st●●e● or moderators , was in these divines judgement of this nature . therefore these first proesto●e● , or moderators , had no official preheminency , in ordinati●n and jurisdiction over their brethren , or the government of the judicatories in their persons , as is said . the major is clear , and is ●ounded upon the nature and rule of oppos●ta ; for to be subject to he meeing , and to gather the votes only , and that by their own election and choise , cannot consist with having a f●xed , yea , ( according to this mans pleasing ) a sole official power in ordination and jurisdiction ●v●r them . the assumption is above cleared , from the expres● ▪ assertions , of these divines , wherein it is made good , that calvin asserts , that this moderator or fixed president , at first brought in , was only to moderat the actions of the meeting , and was subject to them . the same we heard beza assert , in speaking of his humane epis●●pacy , as subsequent to that which had the divine warrand . the conclusion is legitimatly deduced . the proposition , viz. no●e who assumed this sort of presidency , in aft●●t●mes , viz. an official prehemi●ency in ordination and jurisdiction over pastors , were allowed of calvin or beza , as having a divine warrand , is thus proved . demonstration . these divines , who disallow of any s●rt of dominion in a single person , over church judicatories , who maintain the equal function , and official power of pastors therein , who dis●wn the very first continuing fixed moderator as a humane invention , and do hold that even this fixed moderator ought to be sub●ect , to the consistorial judicial votes o●●is brethren , these do disown a fixed official pr●h●minence , in ordina●ion and jurisdiction , in any ordinary pastor over church-judicatories , and do condemn such as assumed this ; but calvin and beza do disallow of this power above exprest , in any pastor above his brethren . therefore they disallow of these who in after times assumed this , as having no divine warrand . the major is evident upon the same ground on which the former first proposition is bottomed , which if any deny , they will necessarily involve them in contradictions . the ●ssumption is evident , from the above-cited places of calvin and beza . we heard calvin clearly ass●r● the equal official power of pastors , and that even extraordinary offices , were not to encroach upon this power ; that the first proestetes were only to gather the votes , and were subject to the meeting , we also heard that beza calls this fixed moderater the ●pisiopus humarus , as dist●nguished from the first divine bishop , and asserts , that the setting of him up , was an a●eration , and 〈◊〉 from the divine rule , and that which gave th● f●rst rise to antichristian tyranny ; we also heard , that he disown even the inference of a fixed moderator , from the angel of the churches ; we have also frequently observed , how that calvin disowns the peculiarity of the very name ( bishop ) to one pastor , as giving the least semolance of any difference in the official power and function of pastors . the conclusion therefore of their disowning this official preheminent power in ordination and jurisdiction , assumed , or rather usurped in after times , evidently and necessarily fo●lows ; yea , is so evident , that beza in his treatise de episcopatu triphci , calls the bishop assuming , in after times this preheminence in ordination and iurisdiction over pastors , the satanical bishop , and the poysoned egg , out of which antichrist was hatched . come we to the th proposition of our pamphleter , which is this thus . proposition . the president episcopacie is approven by christ , in the book of the revelation . answer . upon the proposition it self , i shall only here again animadvert , and remind the reader of this man's pitiful palpable ●orgery and abusive sophilirie in covering himself , and his design all alone g●●der the cloud , and playing with the general terms of president epis●●p●cie , to give some semblance of truth unto his proofs , as knowing that calvin and beza do express themselves modestly , of the first proestotes , or fixed moderators , who first took place , but his mediums and methods of arguing , do sufficiently unmask his pitiful folly , for they do make these divines plead for a hierarchial diocesian , or patriarchal prelat of the highest degree , with a fixed sole power of ordination and jurisdiction ; yea , shape● out after the measures of apostolick authority . the first proposition of his demonstration , whereby the premised assertion , is fastned upon beza , is thus . demonstration . proposition . the seven angels of the seven churches , written unto by st. iohn in the book of the revelation , are encouraged against all the devices of the ungodly , upon condition of their continuing faithful in their administrations ; for proof of which , we are referred to postulatum . . answer . . this proposition in it self considered , we may safely admit , without the least prejudice to our cause , or help to his design . we might on the by here tell him ( as our learned mr. gilespie admonished some of his fellows ) that the scripture saints , ( we may add , and inspecial , such an eminent saint , and divine , as the apostle iohn ) needs no titles of honour out of the popes callendar , and was acknowledged such by the churches , before this canonizing came in use . and enquire whether our author useth to prefix st. to aaron when he names him , who is called the saint of the lord , together with moses , and other old testament saints , and what ground of disparity and difference he can assign . but to pass this . . since he referrs to postulatum . where we have the same proposition with an annext sentence of beza , on revel , . . v. where he expons , my works , &c. of the faithful performance of the works laid upon this angel , and shews that the assembly of pastors , are bespoken in the person of the president , to whom victory is promised , if he rely upon christs power , &c. i shall here only resume what we have answered upon that postulatum , viz. that bezas taking the angel for a single person , is the utmost conclusion he can draw from this passage , wherein as beza differs from the ordinary current of interpreters ; so we have evinced the gross palpable folly , and forgery of this mans design and inference here-from , viz. that beza ownes this president bishop , which he hath shapen out , and described , since he cannot conclude from these words , that beza asserts his official preheminence and authority , over his colleagues , which we told him , is so demonstratively evident , that beza , disowns even the very inference of the necessity of a fixed moderator , as following upon his assertion , anent the president angel , expressly adding this proviso & caution , to guard against any mis-application , of what he sayes anent the angel , his being a single person ; and thus in terminis gives this pamphleter the lie , as if by a prophetick spirit , he had forseen this forgery , and holding the very first fixed moderators , to have been the humane custom , subsequent and opposite to the first divine appointment , and practice of the official compleat parity among pastors , our lords enjoyning the pastors , faithfulness in their administrations , and bespeaking them thus in the person of the president , we told him , will therefore in bezas sense and words , import no more , then a faithful exercise , of their joynt collegiat power and authority , which beza holds , was our lords institution , and at this time is existent . so we see the major is nought . the assumption is assumption . but the angels were president bishops over other ministers , within their respective churches : for proof of this we are referred to definition . where we are told that the angel of any church representative , is the president bishop over other ministers , within the respective diocess , province , or patriarchat , which is proved by beza , rev. . and . his words are , to the angel , that is the president , whom it behoved especially to be admonished , and by him his fellow colleagues — to you the angel , the president and the assembly of your colleagues . answer . we have upon that definition fully discovered the folly and impertinency of this inference from the words of beza , and this mans palpable shameless imposings upon him , as if these words , would bear the conclusion , of his owning a president bishop , with an official , yea , sole preheminence in ordination and jurisdiction , over ordinary pastors , of as high a nature as he supposes the apostle paul exercised , which appears by definition . compared with its proof , this his arguing , we said is , a shameless imposing , both in that he supposes beza to hold these angels to be patriarchat , provincial , or diocesian angels or bishops , above years , before such a mold and cast of churches was existent , as likewise , that every representative church is provincial , diocesian , or patriarchal , and inferring this high patriarchiall or diocesian prelat , with sole power of ordination and jurisdiction , from bezas simple assertion of a president angel in whom the rest of the pastors were bespoken , yea and bespoken as his fellow colleagues , viz of equal official authority in bezas sense , unless he will make him contradict , not only himself , but calvin , who expons , and understands colleagues thus ; yea , and all this contrair to the express caution of beza , in the same very place , who asserts , that this his sense and exposition of the president angel , will not so much as bear the conclusion of the necessity of a fixed moderator , which he holds to be a humane invention , and that the prelat of this mans mold ( and pleaded for by him , by these distorted citations ) gave the rise to the antichristian tyranny . if this be not shameless imposing , let any rational man judge . the conclusion is ▪ conclusion . therefore the president episcopacy is approven by christ in the book of the revelation . to which our pamphleter adds his usual — quod erat demonstrandum . answer . therefore the president angel or moderator is thus approven in beza's sense , who hath other pastors , his equals and colleagues in official power and authority , is easily admitted ; but ergo in beza's sense , the very fixed moderator , far less the diocesian patriarchal prelate , with sole power of ordination and jurisdiction , is approved ; is a chymerical conclusion , which ( as some mushroms that plinie speaks of ) grows without a root , and hath no support of either major or minor to fortifie it . and here again , i oppose this antithesis , and counter-demonstration , unto the preceeding . proposition . the president bishop with official preheminency , and fixed power of ordination and jurisdiction over pastors , is in beza's sense , not approven by christ , or bespoken by him in the book of the revelation , in the person of the asian-angels . demonstration . these angels , who in beza's sense were bespoken only as presidents , and moderators , to whom the other ministers of these respective churches , were colleagues of equal official-power and authority , and in so far only owned of christ , these were not be-spoken and owned by him as such president bishops , who had an official preheminency , and a fixed official power of ordination and jurisdiction over these pastors or ministers . assumption . but these angels were in the first sense only be-spoken by christ , and owned by him , according to beza . conclusion . therefore the president bishop with official power of ordination and jurisdiction over pastors , was not in beza's sense bespoken by christ , or ordained by him , in the book of the revelation in the person of any of the asian-angels , which was to be proved . the major is clear and necessarly true , by the rule of opposits ; which if we deny , we cannot free our selves , or beza from a contradiction , it being impossible that he could bespeak them both ways , because these offices are inconsistent in the same persons , and at the same time . the assumption is thus proved . if beza owne these other pastors , as the fellow-colleagues of this president angel , and will not owne him , so much as necessarly a fixed moderator , which he holds to be a humane invention , ascribing also to satanical invention , the president with official preheminency in ordination and jurisdiction over pastors ; then in beza's sense , these angels were not bespoken , and owned of our lord , as having any preheminence of this nature , but as moderators only . but the first is evident , and hath been made good from several places of beza ; therefore so is the other . chap. seventh . wherein is discovered this pamphleters perversion of the doctrine of calvin and beza , in his corollaries imputed to them , and the unsoundness of his demonstrations , brought to fertifie the same . having thus examined this mans propositions , and demonstrations , and discovered the unsoundness of both , and their utter insufficiency , to fortifie his design in this undertaking , wherein it doth palpably appear , that as he hath wronged the memory , and perverted , and calumniated the doctrine of these divines ; so that he hath also penciled himself with ugly colours of a calumniator , and that of such persons and writings , as he acknowledges excellent . we do now proceed to consider his corollaries and demonstrations brought to fortifie them , which we will find to be of the same calumnious and sophistical stuff with the preceeding . the first of these corollaries is thus . corollarie . the president episcopacyis of divine right . answer . this corollarie of it self and abstracting from his method of proof and scope therein , is no doubt sound , and might be admitted , and understanding this terme president aright , and laying aside the propositions , axiom and postulatum , discovering his sense thereof , we might admit the whole demonstration ensuing , but considering his scope and manner of proof , let us here remember how he understands that office , which he smooths over with the term of president episcopacy , viz. ( as is above cleared ) such episcopacy as imports a fixed official-preheminency , and is invested with a fixed , yea , a sole power in ordination and jurisdiction over other ministers , as may be easily evinced , by comparing definition and , with axiom , and his citations for proof thereof . now let us hear the demonstration . demonstration . the major is , the divine right is manifest in that ecclesiastick government which is instituted by christ , and continued by his apostles , retained in the primitive church , and approven by christ , by a revelation from heaven , for subserviency to any end , wherein the well-being of christianity is nighly concerned . for proof of which we are referred to axiom . whereof this is a repetition verbatim . answer . this proposition safely understood , may be easily admitted , keeping closs to that citation of calvin , annexed to axiom , viz. that church government by officers mentioned in the close of that citation ; has its original from christ's institution , was continued in the apostolick and primitive church , for moral standing ends . what we did further animadvert upon this axiom , touching the unsuitable phrase of [ any end ] and the redundancy of that clause of a [ revelation from heaven ] and touching calvins everting his scope in pleading for successors of apostles and evangelists , in their formal official power , and that he mentions only bishops , presbyters , and deacons , as of a moral standing necessity , and consequently as only authorized by this divine right , so above . the assumption is large , and tottered with a number of his pitiful references , to what is above examined . 't is thus . assumption . but the president episcopacy was instituted by christ , ( by proposition . ) continued by his apostles ; ( by proposition ) retained in the primitive church , ( by poposition ) and approven by christ by a revelation from heaven , ( by proposition ) for avoiding of schism , wherein the well-being of christianity is nighly concerned ; ( by postulatum . ) answer . . for the first branch , proved by proposition . wherein it 's alledged , the apostles were president bishops , over the . disciples ; we have above everted this proposition , and his pretended proofs , and discovered its absurdity , and that he doth most impertinently restrict the apostles presidency , as apostles to the , and imagins calvin to hold this , that the apostles presidency ; respecting the whole church , ministers , and flocks , he will thus in the sequel and series of his reasoning , make calvin to assert twelve moral standing primates or patriarchs over the universal church , with infallible directive power over the same . we have also in opposition to his proposition , demonstrat that the apostles were not fixed ordinary president bishops , over the in calvin's judgment ; so that this main point of the proof of his assumption , appears nought . i cannot but again observe , that with this man , the president episcopacy , which he imagins calvin to hold , as of a perpetual necessity , is pauls sole apostolick power in ordination and jurisdiction , and consequently his primitive fathers , must be of that same shape and mold succeeding in , and thus continuing this formal apostolick official power , and how absurdly any man imputs this to calvin or beza , as their judgment , and how hypocritically under the simple notion of a president bishop ( which calvin and beza do acknowledge creeped early into the church ) is above evinced . answer . the branch of the assumption is , that this president bishop was continued by the apostles ; for proof of which we are referred to proposition . touching the president episcopacy of timothy and titus , over ephesus and crete ; this proposition together with the pretended proofs thereof , we have above examined and everted , and proven that with calvin , the evangelistick official inspection of timothy and titus over these churches , was ( as that of apostles ) neither fixed nor ordinary , but suited to that exigence and infant-state of the church , and died with their persons , and have herein consequently discovered the absurdity of this mans inference , of an official standing preheminency among pastors ( who are by calvin distinguished , from both apostles and evangelists , as officers perpetually necessary and ordinary , from officers extraordinary and temporary ) in their official power . in opposition whereunto , we have demonstrate this antithesis ; neither timothy nor titus had in ephesus or crete a fixed ordinary preheminency over ministers and flocks , in the judgment of calvin . in the third part of the assumption we are told , that this president episcopacy , was retained in the primitive church by proposition . answer . the falshood of this proposition is above demonstrate , and the impertinency of his citations to prove it , taking this president bishop , as here described by him ; in opposition to which , we have made good these two propositions . that none of the fathers , who were the first proestotes or fixed moderators had the government in their persons , or an official preheminency in ordination and jurisdiction over their brethren ; in the judgment of calvin and beza . . that none who assumed this in after times , were allowed of calvin or beza , as having a divine warrand , for a further discovery of his impertinencies , in the proof of this proposition , so above . the branch of the assumption is , that this president episcopacy , is approven by christ , by a revelation from heaven ; for which we are referred to propostion . answer . this proposition we have also clearly everted above , and fully examined its proof , and discovered his palpably absurd ridiculous inference of beza's owning this diocesian , patriarchal , provincial b●shop , ( for thus ●e explains this president in the places referred to , ) from his simple assertion of a president angel , who had the rest of the ministers for his colleagues , in the official power of government , especially beza disowning the very inference , of the necessity of a fixed moderator , as following upon his assertion , as is said above ; in opposition to which forgery of this man , we have made good this proposition ; that the president bishop , with official preheminency , and fixed power of ordination and jurisdiction over pastors , is in beza's sense , neither approven of christ , nor bespoken by him , in the angels of the churches . the . and last branch of this assumption , it respects the end , of this supposed president bishop , his pretended institution , continuance , retention , and approbation , above expressed , viz. for avoiding of schism , wherein the well being of christianity is nighly concerned . this is proved by postulatum . answer . this postulatum is above examined , and what we have said thereupon , is resumed upon proposition . in the demonstration whereof , this postulatum is adduced to prove the major proposition , in opposition to which , we have offered and proven the two propositions above expressed ; so that calvin clearly disowning the appropriating the name [ bishop ] to this one president , as contrary to scripture language and institution , his narration of this matter of fact , in reference to this end of avoiding schism , cannot ( as we have often told him ) import or infer , his approbation thereof , unless we will make him fall in that sin , which paul affirms , doth expose to just condemnation , viz , an approbation of evil , that good may come of it . conclusion . the president episcopacy is of divine right ; doth thus appear groundless and absurd , taking this president episcopacy in his sense , above exprest , the proofs thereof being found false and frivolous . and to his corollary , i do oppose this antithesis and demonstration ensuing . counter-corollarie . the president episcopacy pleaded for by this pamphleter , is not ( in the sense of calvin and beza ) of divine right . to prove which i offer a counter-demonstration , pressing his steps , and tracing his method thus . that episcopacy which is not institute by christ , continued by his apostles , retained in the primitive church , nor approven by christ , by a revelation from heaven , for subserviency to all , or any end , wherein the well being of christianity is nighly concerned , is not of divine right . this proposition is his own , and therefore he cannot deny it . the assumption shall be , the antithesis and negative of his own thus . but the president episcopacy , pleaded for by him , and not instituted by christ , ( as we proved upon proposition . and in the demonstrated antithesis thereof ) nor continued by his apostles ( as is proved in the antithesis of proposition . now retained in the primitive church , ( as is proved in the antithesis of proposition . ) nor approven by christ by a revelation from heaven ( as we have made good in the antithesis of proposition , ) for the avoiding of schism , wherein the well being of christianity is nighly concerned , ( as we have made good upon postulatum . and resumed upon proposition . ) therefore the president episcopacy , pleaded for by this pamphleter , is not of divine right , which was to be proved , the . corollarie is thus . corollarie . the want of the president episcopacy is prejudicial to the cause of christ. answer : we need no more resume , what this man understands by the president episcopacy . let us hear the demonstration . demonstration , major . the want of that govarnment in the church , which is of divine right , is pernicious to the christian religion ; for which we are referred to axiom , . answer . upon this axiom , i have told him , that as of it self , it 's found and consonant to the principles of calvin , and all found divines , so taking it as restricted to his scope expressed , in his citation of calvin , ( instit . lib. . cap. . sect. . ) anent the necessity of the apostolick and ministerial office , for the churches preservation , wherein he supposes him to assert , an apostolick standing preheminency , and official presidency in ordination and jurisdiction , to be of equal perpetual necessity , with the pastoral office it self , we have in answer to this told him , that as he has mistaken the place of calvin ; which we have put in its right room ; so these words may be soundly understood of the ministerial office , as continued in that of the apostolick materially and eminenter , from which a ministerial authority , and office of perpetual necessity is derived . in which sense , our lord 's promised presence with his apostles , to the end of the world , is to be understood ; we have also demonstrate this , and this only , to be calvins sense , by a large account of the series and contexture of calvin's discourse , in the chapter where this passage stands , so that calvin doth palpably contradict this mans sense , of the president bishop . calvin asserting the temporary expired state , and nature of the apostolick office , as above that of the pastor , and likewise ( in the citation of this pamphleter immediately preceeding ) that bishops , presbyters , and deacons , are the only officers , that have a divine standing right , of perpetual necessity ; that as calvin makes the bishop and presybters office one and the same , so he makes it in this distinct from the apostolick and evangelistick , that the one is ordinary and perpetual , the other not , the one imports a fixed charge over a definite flock , the other not , the one is suited to the churches state when exedified , the other , to its state in fieri , &c. thus we have both admitted the major , in a sound sense , and everted it in his sense . assumption . but the president episcopacy , ( understand this still according to his mold and pleading ) is that government which is of divine right . answer . this assumption i deny , for proof whereof , he referrs to the preceeding corollarie , immediately before everted , and upon which we have demonstrat the antithesis of the conclusion , which this man draws out in his demonstration , brought to fortifie the same . thus his assumption is found nought . conclusion . therefore the want of the president episcopacy , is prejudicial to the cause of christ , evanishes into smoak . to which i oppose ( as before ) this antithesis and counter-corollarie . counter-corollary . the want of the president episcopacy , pleaded for by this man , is not in the sense of calvin and beza , prejudicial to the cause of christ , or the christian religion . for proof of which , i offer a demonstration in his own mold thus . demonstration . the want of that government , which in the sense of calvin and beza , has no divine right , or warrand , is not according to them prejudicial to the cause of christ , or the christian religion . this is his own proposition upon the matter , for if this divine right be the adequat ground , rendering this want pernicious , then the negation of this divine right , must have the contrary effect , and in sound methods of reasoning , bear the contrary conclusion , by the rule of opposits . i subsume . assumption . but the president episcopacy pleaded for by this man , is a government of the church , which has no divine right , in the sense of these divines . this i proved in his own mould , as he refers , for proof of this divine right , to the preceeding corollary ; i refer ( for evincing this negative ) to the confutation of his positive or affirmative , and the discovery of its falshood , immediately premised . whereupon i draw out a contradictory conclusion to his ; therefore the want of the president episcopacy , pleaded for by him , is not in the sense of calvin and beza , prejudicial to the cause of christ , or the christian religion , which was to be proved ; or if he will listen to another demonstration , he may have it thus . demonstration , major . if the churches having the president episcopacy pleaded for by him , being the sense of calvin and beza prejudical to the cause of christ , then the churches want of it , cannot be thus prejudicial . this major i am hopeful , common reason and learning will not suffer him to deny , since the denyal thereof , would cause so many clear rules , of even natural , far more this gentleman 's acquired and habitual logicks . i subsume . assumption . but so it is , that the existence of that president episcopacy , ( which he pleads for ) in the church , is , in the sense of these divines , prejudicial to the cause of christ. this i prove thus ; that episcopacy which in their sense imports , an usurped unlawful dominion over pastors , and impeaches their authority allowed them of god , which has thus given a rise to the destructive antichristian ●yranny over the church , the existence of that government in the church , must needs be in their judgement prejudicial to the cause of christ. this proposition i am confident , he will not deny . i subsume . but the president episcopacy which he pleads for , is in the judgement of calvin and beza , of this nature and issue . therefore it is in their judgement the churches prejudice , to have been burthened with this government . the minor is above fully proved , first as to calvin , in that as he clearly asserts , all pastors to have one and the same function , so the encroachment of one under the peculiar title of bishop , upon this their equal authority , we heard him expresly condemn upon phil , . and next for beza , we heard him clearly assert , that the episcopus humanus , and the begun encroachments thereof , upon the collegiat authority of pastors , in churches government , gave the rise to the oligarchical and antichristian tyranny , which was the native issue and effect thereof . ( upon rev. . , ) and let any judge , if an episcopacy , with such a pretended ap●stolick official preheminency in ordination and jurisdiction , over pastors , as this man has shappen out , be not of this mould in beza's and calvins judgement , so that we may again safely conclude upon the whole , that therefore the existence of this president bishop in the church , ( to which our pamphleter has endeavoured to draw the patrociny of calvin and beza , in these distorted places , above examined ) is by them condemned as an idol of jealousy , prejudicial to the cause of christ , and the christian religion , which was to be demonstrated . finis . plain dealing being a moderate general review of the scots prelatical clergies proceedings in the latter reigns : with a vindication of the present proceedings in church affairs there. gordon, john, m.d. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) plain dealing being a moderate general review of the scots prelatical clergies proceedings in the latter reigns : with a vindication of the present proceedings in church affairs there. gordon, john, m.d. [ ], p. printed, and are to be sold by richard baldwin ..., london : . attributed to john gordon, m.d., by halkett & laing, citing david laing as authority; this gordon is to be identified with sir john gordon in munk's roll of physicians ...--nuc pre- imprints. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -- establishment and disestablishment. presbyterianism. episcopacy. church and state -- presbyterian church. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion plain dealing : being a moderate general review of the scots prelatical clergies proceedings in the latter reigns . with a vindication of the present proceedings in church affairs there . licensed , september . . london , printed , and are to be sold by richard baldwin near the black bull in the great old-bailey . . to the right honourable and truely religious lady jane countess of sutherland . madam , the publication of this little piece ( at this juncture ) was not the effect of my forwardness , but of that deference i owe to several good men , and well-wishers of the present government , by whose importunity i was induced to take this task upon me , without prejudice to the rights of more abler men , to whose elaborate works on the same subject , as ( 't is here limited ) this essay has the honour to lead the way . those gentlemen my good friends had very good reason to be moved , when they heard the good measures of the government misrepresented to strangers by the artifices of designing men , having no less in their aim than to divide the common interest of protestants . they unanimously concurred in their judgments that it was expedient to put a stop to the spreading of this contagion , and urged me with motives that were too weighty for me to resist , having all the inclination imaginable to shew my zeal for our religion and liberties within my sphere . herein is contained a true ( tho a general ) account of the matter of fact to undeceive strangers of their mistakes , whose different opinions as to church government , and other circumstances , ought not to remove their christian charity towards one another , but ( being concerned in one bottom ) to promote the common interest and salvation of mankind , ( laying aside all prejudice , animosity and rancour , ) tho it should tend to the removal of any earthly thing most dear to them , that proves a stumbling-block or occasion of offence to either strong or weak brethren , imitating the apostles precept , acts . concerning the difference of the circumcision . and the apostle paul's resolution in the like case , romans , chap. . & . and in cor. . last verse , if meat make my brother to offend , i will not eat flesh while the world standeth , lest i make my brother to offend . which no doubt is preceptive to the christian world , who pretend not to infallibility . but being 't is come this length , the dedication for its patronage and encouragement is due to your ladiship ; chiefly for three reasons . because , first , that your ancestors and relations had not only a great share in the reformation , but also ever since were great promoters of the protestant reformed religion in scotland , and protectors of its ministers and professors , and your charity upon that account to suffering ministers and professors , having been very considerable . secondly , that without any flattery , i dare say , ( and all those who have the honour to know your ladiship , will confirm my assertion ) that none understands the matter in hand better than your self . thirdly , that your honourable husband , your self , eldest son , and most of all your relations , were chiefly concerned in the last efforts , and great enterprize made , and the signal deliverance wrought of late for these oppressed nations , of which god was pleased to make our present gracious king his glorious instrument : ( and for which your endeavours , i hope your family will meet with its due reward . ) your ladiship must not expect a fine stile of language , it being sufficient that the matter of fact is true , tho design honest , and the language intelligible . madam , i might have been more plain , particular , and ad homines , but declin'd that method , designing to give offence to no good christian , be his profession what it will , if his principles be good ; i don't value how evil or byassed men may criticise upon this matter ; provided , that moderate good men may be pleased , and that the honest design of this little plain piece may be any ways serviceable to the present government , your ladiships honourable family , and other good subjects ; which that it may , and that , as god in his infinite wisdom has made our gracious king his glorious instrument of our redemption , from our fears of popery and slavery , as the effects thereof ) so the same almighty god would be pleased to settle the imperial crown of this kingdom upon the heads of king william and queen mary in peace and truth , and be so transmitted from them after they have lived a long , happy life here ( and received crowns of glory hereafter ) to their posterity and lawful successors for ever . and that your ladiship and honourable family may live happily under their auspicious reign , is and shall be the constant prayer of , to the reader . candid reader , i was desired to write the parts of particular ministers acted upon the last theatres of government , but judged this not to be a fit time , so that i hope you will excuse my writing of this in so general terms , and also for laying down some general hypotheses and propositions , argumentandi causa , ( which perhaps the more strict on either side will not allow ) being no divine ▪ myself , yet a well-wisher of the government , as well as of moderation and christian charity amongst all those of the reformed protestant religion , whose circumstantial differences occasioning some heats and animosities , i wish god will be pleased to remove to the common good of both . please to be as impartial and moderate in your reading and censures of this little plain piece , as i have been in exposing particular mens faults to publick view , and you will not only be more able to make a judgment of the thing , but also the impressions received of a violent procedure in church affairs in scotland will be removed , and if this moderate and general account do not perswade you to the contrary opinion , there will be a necessity to expose particulars and particular persons to more publick view , which i desire altogether to decline . i did design to add to this piece the objections made against the setling of the presbyterian government in scotland , with the answer to these objections ; with a list of the reformers from popery in scotland , and those that suffered martyrdom upon that account ; but being importuned not to put either of them to a publick view , i have laid it by for the present , but if this have a kind reception , i shall publish the other . a moderate general review of the scots prelatical clergy's proceedings in the later reigns : with a vindication of the present proceedings in church affairs there . it being too much spread abroad ( whether out of ignorance of the matter of fact , or design of an intriguing party to divide the interest of protestants , i will not divine ) that the present procedure in scotland tends to the oppression or persecution of the episcopal ministry there : but whatever be an evil parties design in it , sure i am , these surmises tend to load the good and unanimous designs of the present government with unjustifiable things : and to remove these mistakes which might give encouragement to an evil designing party , ( who are always like the salamander in the fire , and love to fish in muddy waters , acting both in different elements for the same ends ) or discouragement to the good party , whose different opinions about circumstances , ought not to divide them in the main . i shall first state it as my hypothesis ( as many learned moderate divines under both governments do ) that church government , whether it be this , or that , is a matter indifferent ; there being no platform of government left in the church , either by christ or his apostles , or their disciples , further than appointing bishops in every church ( which word in the common acceptation in the originals and translations , by both parties is understood to be overseers , without mentioning any preheminence to them over their brethren ) these being presbyters , and their deacons and elders ; so that church government in this case would seem to be left indifferent ; and every nation or people link'd together in one body or society , in their own civil government ( whether monarchical , democratical , aristocratal , &c. ) have it left in their option ( being free from engagements either to the one or the other ) to settle that church government , which the major part of that people or society judges most suitable to the word of god , and the general inclination and genius of the people . this being granted in the general ; in the next place let us consider , that when that nation in particular , as generally all europe were enslaved to the romish bondage , there was no other , and could no other government be , but prelacy suitable to that of their universal bishops , whose vassals they , as well as all other prelats were ( as they called them ) who assume to themselves always the title of head of the church , and christ's vicars upon earth , which all those of the reformed protestant religion , episcopal or presbyterial , look upon as blasphemous ; and therefore the pope is called by them all antichrist , and no doubt he is . but when that peoples eyes came to be opened to see clearly , the fundamental errors which that church maintained for several ages , and the many cheats , villanies , and wickedness committed by that clergy in general , they began to be reformed in their lives and manners , by the indefatigable pains and labour of some few presbyters , who suffered several kinds of martyrdoms and other cruelties therefore , by the popish clergy : and the romish clergies barbarous cruelties in those times towards those valiant champions in christ's cause , did at last animate the people to prosecute a general reformation in that nation , and their reformation being by presbyters , it seems gave the rise there , to that denomination of presbyterian . and the romish clergies cheatry , and wickedness in their lives and conversation , and cruelty towards those reformers , and those of the reformed religion , occasioned the peoples general hatred at the very order of bishops : and besides , that the bulk of the scots clergies opinion , being , that a well constitute presbyterian government is both more agreeable to the word of god , and general inclination and genius of the people , than any other . and though superintendants were appointed there at the beginning of the reformation ( the generality of the people not being as yet well reformed ) the reformers that they might prevail the more readily in moderation with the generality of the people ; especially considering the nearer they came to the last settlement ( being governed in civil matters by a popish king regent and queen ) in the infancy of their reformation , the easier the work appeared to be ; yet the presbyterian was the first established government , being fully settled in the year . by a general meeting of the estates , and confirmed by parliament , and continued so till the year . after that king james came to the imperial crown of england , when he endeavoured to make an union between the two nations , setled an episcopal government there , ( though contrary to the inclinations of the people and clergy in general ) expecting thereby to unite them as well in trade as in church government ; and the hopes of an union in trade , and other things beneficial to scotland , moved many of those who were presbyterially inclined , to go beyond their inclinations , and opinion , alongst with that settlement for present . but that settlement by bishops in scotland being all ( it seems ) that the then english clergy and others designed ( and in which settlement many eminent men of that kingdom were too precipitant , to their regret afterwards when they could not help it ) that being done the union was blown up , though i am of opinion , as are many eminent men of both nations , and well-wishers to the present government , that neither england or scotland can ever be truly happy , till there be an union in parliaments , as well as in trade : for though england be more opulent and powerful by sea and otherwise , ( by reason of their trade ) yet when england has a powerful enemy in the front , scotland might prove as dangerous , if not a fatal back-door to england ; and it 's not to be doubted if there were an union , but the product and export of scotland to other foreign countries at present might be of equal gain to england to what scotland might expect by an union in trade from england ; which could be made appear to a demonstration . but this not being hujus loci , i hope to be excused for this digression from the thing proposed , there being some sympathy between the one and others interest ; and to come to the point in hand , when there is any revolution in the state of that kingdom , as of late , and they are so happy as to have a king and governours that design nothing more than the tranquillity and happiness of the people , the people eagerly in their reformation desire to establish that church government which their clergy and people in general are of opinion is most consonant to the word of god , and their own inclination . and to make it clear that the first reformers were not at all for establishing the order of bishops , mr. knox being in exile in england , by reason of the clergies great persecution in king james the fifth's time in scotland , king edward the sixth , having a great esteem for mr. knox , he proffer'd him a bishoprick in england ; but he thanked that good king heartily , and refused it . and a long time after that kingdom was turned to the christian faith , they had no bishops , nor does any of our own or foreign historians assert that there was any that had the title of bishop in that church before paladius in the fifth century ; nor was this paladius either a diocesian or provincial bishop , adrian in the ninth century , being the first diocesian , nor was there any archbishop , primate or metropolitan to consecrate diocesian bishops till the year . that patrick graham was made archbishop of st. andrews , and yet years before this there was a church in scotland , ruled by monks and presbyters , and not to mention many other eminent men , that treat upon that subject , of undoubted credit , i cite only fordon lib. . cap. . ante paladii adventum habebant scoti fidei doctores de sacramentorum administratores , presbyteros solummodo vel monachos ritus sequentes ecclesiae primaevae : and beda , baronius , and all others confirm that paladius was the first that was called bishop in that kingdom ; attamen s●●●l christiani prima●●i , saith another , so that long before there was any order of prelatical bishops allowed in scotland , even after paladius time , there was a church there ; and tho foreign and domestick authors ( favouring prelacy ) write upon this subject , and name many bishops to have been in scotland before and after paladius ; yet none of these authors dare have the confidence to say , that these bishops had any medling in state affairs till that nation was enslaved to the church of rome , and even when that was , the kings and church of scotland in general would never own the pope so much , or subject themselves to him , as other princes and churches did . look but the cap. p. th . k. ja. . cap. par. . k. ja. th , cap. par. . k. ja. d. cap. par. . k. ja. . . cap. par. . k. ja. th , &c. which were but confirmations of k. ja. st . acts cap. . parl. st . cap. . &c. and there and elsewhere much more you will find to prove how little respect our kings had to the pope's thunders in the time of scotland's greatest devotion to rome . and a king who would rule wisely , and to the general satisfaction of the people ( in which case they can and will serve him faithfully ) will give liberty of conscience to his people in innocent or indifferent matters , which are perhaps matters indifferent to himself : and no good man dare not but attribute the epithetes of a heroick mind , as well as of a calm well disposed spirit to our present gracious king and queen , who condescend indulgently to any thing may make their people happy , so far as they are rightly informed ; and i am hopeful will verify seneca's saying in time , mens regnum bona possidet : besides , that the constitutions of bishops in scotland and england , are not the same thing , and in their dependance have not the equivalent power or influence in their publick and private managements in relation to the state ; for in england , the laws there seem to secure bishops so in their offices and benefices ( when ordained and consecrated ) that though they should not go along with the court in disagreeable things , without a new law , or ranversing the old in a parliamentary way , they cannot be put from their benefices , though they should be suspended from their offices . but in scotland that order depended so intirely upon court favour ; that the governours could , and actually have , without any supervenient law or statute turned out bishops , tam ab officio quàm à beneficio , of which there could be many instances given , but the matter of fact being so well known , we need not trouble the reader with them here . but certain it is , that the difference of these two constitutions is an encouragement to the one to own what is good , and is a bait to the other to maintain even more dangerous things than the doctrine of non-resistance it self if required : and to make a parallel between the english and scots bishops in many things , but particularly in their practices ; would be but a reproach to our nation , to render in publick , were it not that it clearly appears in matters of fact , whether it be the fault in the constitution of scots bishops , or the bishops own natural temper . that the old scots proverb holds true , that lordships changes manners ; for be they habit and repute never so good and moderate men when only in the state of ministers , yet when once bishops or prelats , for the most part they become like that emperor who was very good till he became emperor , and had power to do evil , whose answer upon a question of the alteration of his different temper and practices is well known to all versant in history , and there was one of the popes who proved to be of the same temper also . but now to come to give an account of some particular practices of their late bishops in scotland in the last two reigns , which generally created an irreconcileable hatred in mens minds to the order it self ( though church government were a matter indifferent to clergymen and laicks ; ) and the first step was , that when the general assembly of divines in scotland , who were not only very active to crown king charles the second at scoon in . but also , great instruments to restore him to the imperial crown in the year . and that the presbyterian government was confirmed act . par. . ch. d. they looking upon mr. james sharp as one of the most violent presbyterians in the english time , of great credit with the presbyterian clergy , and of no less fame for his almost violent zeal that way , which all the presbyterian party there , solemnly swearing to stand by the church of scotland , as it was then established in a presbyterial government , was intrusted by them in the year . as their commissioner to the king , to have that government continued : but the promise and fair prospect of an archbishoprick prevailed with his judgment , and gave him a new light , for which he was tainted with that epithet of the betrayer of the church of scotland , and his brethren , who being a politick man , failed not to contrive , and ( with other politicians in the state , and laxer clergy who looked for benefices ) to concert the new establishment of the order of bishops in its full extent , after the form almost of the old popish order , and abolishing the presbyterian government in the year . it was no doubt a failure in some of the presbyterian ministers , then ( many of which were great eminent and loyal men , though refusing benefices from the late king ) to desert their churches and vocations in the publick assemblies , until they had been forced from them ( as no doubt they would have been without compliance . ) but certain it is , that when some of them left their charges , and others were forced to quit the same immediately thereafter , by imposing new engagements to that government , contrary to their former solemn oaths , and vows ( though it be much my opinion , that no oaths ought to be imposed in point of government , except that of allegiance to the king in his political government of the church , as well as in the civil state ; because good men need not to be loaded with oaths , and evil men will never keep oaths when they find opportunity to break them to any earthly advantage ) , which others imbraced for love of the benefices , and the ministers that either quit or were put from their charges , were not only restrained from preaching and praying in any publick meetings to their congregations , or privately in their houses , ( though they expected nothing for their labours ) by imposition of arbitrary penalties , and contriving penal and sanguinary laws , equivalent to that which was made against papists , seminary priests , and jesuits ad terrorem , act. sess . . parl. st . ch. d. &c. acts . and . par. d. sess . d. acts . and . par. d. sess . d. but several more severe acts were made in parliaments . and . and though none of those laws were once put in execution against papists , priests , jesuits , &c. yet how violently were they put in execution against those poor ministers , their flocks and families , for the one's preaching , and the other's hearing of the word of god , without mixture or the least grains of schism or disloyalty ? which oppression ( meerly for the difference of opinion ) tended to so great a persecution ( which verified that old saying , that oppression makes a wise man mad ) that it put the people in such a terrible consternation , that this persecution or oppression ( call it what you will ) forced the people in the year . to gather together and rise in arms in defence of their preacher's , religion and liberty , against those persecuting clergymen ; who not only contrived , but forced the statesmen and the king's privy-council to stretch these penal and sanguinary laws , against both their religion and liberty in which they were educated : and what devastation , forfaultures , cruelties and bloodshed followed thereupon in that poor kingdom for several years is so generally known , that it 's needless to relate it here , and the late king charles , who had nothing of violence in his nature , considering the common evil their divisions occasioned , ( with the concurrence , and by a representation of some honest men then in the civil government ) did give a little respite by a toleration to some ministers to preach in several congregations , but the regular clergy were so exasperated against this indulgence , that they themselves made terrible clamours and complaints to the king and clergy of england ( who were not so immoderate , nor so immoral in their actions against dissenters , nor so vitious and scandalous in their lives and conversations ) and to the officers of state , and the privy council in scotland , not only against those poor people , but also against any that favour'd or pitied them , alledging it was a schism in the church , that the ministers preached rebellion , which the council found frequently upon tryal to be false , and that those that gave any dissent to their violence against these people were disloyal . and many that were vitious and the most scandalous of their inferior clergy , not agreeing with the abstemious lives and the singular examples of those godly ministers , made it their business to harrass and malign them and the people , to the government ; till they got their point wrought so far as to remove this liberty which the king graciously granted , and procured an army of wild highlanders to be sent to those countries in anno . which army committed the greatest barbarities and unnatural things that ever was heard tell of in a christian nation , by their oppressions , robberies , plunders , rapines , &c. making no distinction of persons or sexes . this being with great difficulty represented again to the king , he out of his wonted clemency , caused remove his army , and those poor people , though left in a manner desolate , having got the least respite ( their religion and profession being dearer to them than their lives ) they frequenting those meetings again without tumult or uproar , where they thought they had the word of god truly and more purely preached to them : the episcopal clergy ( being again allarm'd ) made the greatest clamour that could be , and made their interest at court to send arms again ( as they alledged , to suppress them ) upon which violent persons did get commissions , when other moderate men that had commissions laid them down ; and others refused them upon such cruel expeditions ) and raised regiments of foot , horse , and dragoons , and many of them , who having neither principles of religion nor humanity , were sent thither with those troops , and treated the people in a most barbarous manner , which forc'd those poor oppressed people to guard their meetings with armed men , till they fell in blood with those cruel mercenary souldiers in the year . which cruelty and persecution increased their number the more ; which verifies that old saying , cinis & sanguis martyrum semen ecclesiae , for the more they were oppressed and persecuted , the more their number increased . and were there not then some of the greatest personages in that kingdom in disgrace with the king by the instigation of that clergy , and some other ministers of state , not only for their dissents to their violent proceedings against protestants ; but also for complaining of some other mismanagements in state ? but god has at this time been pleased to honour them , so as to put them in capacity to be most instrumental in setling the present government , i hope upon sure and lasting foundations . but not to make a greater digression , then was the duke of monmouth sent generalissimo to scotland to suppress those protestants ; yet he was to be over-ruled by the clergy , and the king's council ; who notwithstanding of his limited commission did , and for his favour shewn to those poor people ( who he knew suffered meerly upon the account of their religion and stricter lives ) was by the clergy and the violent party , their adherents , put in disgrace with the king , as other great persons were , and how many families of all ranks and degrees were then and since destroyed by this oppression and clergy's persecution ? how many were tortured without mercy ? how many were banish'd , drown'd , beheaded , shot , &c. many of them without the liberty of once calling upon god before their death , is incredible ; but all europe knows it , and it cannot be denied . and who knowing , or in the least understanding the affairs of scotland in those times , will deny but that these cruel proceedings against the presbyterian ministers and their hearers , ( by banishments , imprisonments , forfaultures , intercommonings , or outlawries , deaths , &c. ) were the very things that forc'd many of the vulgar sort of professors to fly to the hills and mountains , where ( though no doubt they had opportunity to hear some good ministers preach ) yet popish emissaries , trafficking priests , &c. being never idle , and never neglecting occasions by the divisions of those of the reformed religion , to propagate their hellish designs , were not wanting to be there as wolves in sheeps clothing , or devils in angels shapes , to seduce those of meaner capacities to imbibe some dregs of the jesuitical principles , which brought many of those poor innocents to end their days in misery . but that , when the late king james was dealt with ( for reasons best known to his cabin councellors ) to grant a general toleration , doubtless out of no respect to the presbyterian party ; they did , it 's true , take hold of that opportunity and freedom to preach the gospel , and no further , ( when in the mean time the episcopal clergy did give their thanks to the late king , for his liberty and toleration to papists , quakers , and all other sects ) of which they were hindred before by the episcopal clergy , their procurement ; and they no doubt had reason to thank the late king , or any , for the liberty it self ( having by it received a glimps of the gospel by their freedom to preach it ) though they desponded of its long continuance , but expected a greater persecution thereafter , which they preached to their hearers , and no doubt their prophetick sentences had been fulfilled , had not god in his mercy prevented it , by preparing a fit and glorious instrument to preserve his people from the designed overflowing deluge of popery and slavery . and what good protestant would not thank a turk or pagan , nay , the pope himself for life , liberty , and freedom of the reformed religion ; much more a native prince , especially considering what is before related about a years oppression or persecution from those called the regular clergy then , and by their instigation ; for from that clergy they could expect no good tidings : for some of them had the impudence to say in pulpit , that rome should have it e're jack presbyter should have it ; this is a matter of fact , for who would not rather receive a favour ( in the acceptance innocent ) from a professed enemy , than be oppressed or cruelly used by a counterfeit false friend or unnatural relation , judge ye ? and whether these proceedings against those poor protestants , does not too much imitate the romish clergy and missionaries imposition on magistrates and governors to be their executioners , let any indifferent man judge : so that any impartial unbyassed person indued with common sense and reason ( considering what is said ( which is but a specimen of a system that could be written on this unpleasant subject to any good protestant , were it not to vindicate the generality of the nation , unjustly aspersed of purpose to make the government unfavourable to strangers , who know no better ) may conclude that this persecuted people , as well as the generality of the scotch nation , have reason not to continue the order of bishops there ; for if the practices of particular bishops in scotland , were rendred publick , none would tax or reproach that kingdom with violence , inhumanity , persecution , or rashness in their present management of church affairs ; especially considering how great instruments most of the episcopal clergy have been of late , by their connivance , forwardness , or contrivance to encourage the ministers of the late government to encroach so much upon the religion , laws , liberties , and properties of the protestant subjects , we shall only instance two ; so ex ungue leonem . the first is , of their behaviour in the parliament . when there was no less design than to rescind the penal laws , fram'd and enacted against papists , seminary priests and jesuits , hearers and sayers of mass ad terrorem , to hinder the growth of popery in that nation , which was the only legal bulwark and security of the protestant religion , these all the bishops ( excepting three ) concurred to remove ; by removing of which laws , all persons lax in their principles , or evil-designing men would be left loose , and at their full liberty to act in the matters of religion as they pleased , and in which case a prevailing party might easily impose whatever they pleased , the power being in their hand , and the prerogatives screwed up above the highest note in the scale of musick : but god who did not design to destroy that nation ( meerly by his providence as the execution of his eternal decrees ) wonderfully prevented all those hellish designs beyond humane expectation , and disappointed the actors . the next was that when all rational foreseeing men had a jealousie of a popish contrivance , to impose a prince of wales to deprive the lawful heirs of their rightful succession , and men having searched more narrowly into the affair , they were fully convinc'd in their minds of a popish imposture , the whole bishops of scotland ( when in the mean time they could see no less than the persecution of their honest brethren in england for religious matters ) they ( some of them no doubt , for worldly interest , whither that would drive them , god knows , and others in compliance , for fear of suspension from , or loss of their offices and benefices ) did make the most solemn , though the most unreasonable , unchristian address , and disagreeable to the pretended character that ever was upon the birth of a supposed prince of wales ; and what expressions are in that address ( so generally known ) cannot but be nauseous to any good protestant to rehearse , in which they called that prince , the darling of heaven , &c. but to come in the next place to the late procedure of the convention , their committees during their adjournments , and the parliament now sitting , in relation to church affairs , i shall give an impartial account of the particulars , so much as is needful . and first , when the nobility and gentry of scotland that were here in january last . did give their advice to the then prince of orange ( now our gracious king ) what methods to take in relation to the settlement of the scotch nation then in great confusion , having no government , by reason of the late king's desertion of the government ; the king did follow their advice ; and albeit that some alledged a general proclamation , to be published in ordinary times and accustomary places , for calling the ensuing general meeting of the estates , would be the best method to call them together , for reasons neither fit nor necessary to be inserted here ; yet his majesty , to a general satisfaction , did take very knowing mens advice to dispatch his circular letters , which he did by vertue of the trust they reposed in him , and the advice given by the gentry and nobility of scotland to such as had right to represent the nation in a general meeting , not omitting the then bishops , their order being as then established by a standing law , which his majesty would not transgress . and when those representatives of the nation did meet freely , frequently , and fully in a general meeting , by virtue of our now gracious king's warrant before explained , had the bisshops then behaved themselves as became persons of their profession , pretended honour & character , if they thought not the call sufficiently warrantable , they ought either not to present themselves at that general meeting , or when they did appear by vertue of that general warrant , they might have protested and deserted the meeting , as in their opinion not legal , before it were constituted so by the general meeting it self : otherwise , to have complyed fully upon their meeting , and not only to have acknowledged their faults , errors , and mismanagements in the late government , but also to have gone on honestly , and vigorously with the other estates , in prosecution of the good designs of their meeting . first , by concurring to heal the breaches made in the hedges of religion , and removing the encroachments made upon its laws . secondly , by restoring the wholsom laws , liberties & properties of the estates & their fellow-subjects , so much encroached upon by popish emissaries , and any other wickedly designing party in any of the later reigns , but contrary to this , being it seems conscious to themselves of some guilt , they did all bandy together , not only with those that were too active to carry on the mischief in the later governments , but also with a new designing party who had no principles , not only to vindicate all the evils that were done in the late government , but also to bring the nation under more slavery than ever ; the particulars thereof are too generally known . and considering their profession by their actions , contraria juxta se posita clariùs elucescunt . i will not be too opinionative to assert , that the generality of people in that nation , or the major part of this great and wise council of the nation did incline to continue the establishment of that hierarchy , they finding it in a manner very improbable , if not altogether impossible , ( considering all that is said , and much more might be said ) to reconcile the ignorance , debauchery and persecuting humour of the most part of the prelatical party in scotland , with the singular , exemplary strict , and orderly lives and conversations of the presbyterian clergy , and most of their adherents : but sure i am , that clergy's former and later behaviour were the reasons that induc'd that great and wise meeting of the estates so suddenly to tender that order of bishops as a grievance of the nation to his majesty , in their preliminaries , in order to be abolished in the next parliament , now sitting , and to vindicate that nation , the general meeting of the estates , and the present parliament , from all aspersions which are industriously spread abroad , loading them with a persecution of the episcopal ministry there . take this for truth , of which no intelligent man in britain can be ignorant . that the first act the estates made , was to secure their own sitting . the second material to our purpose was their declaring themselves a free estate , and a legal meeting , and declaring that they would not separate , but continue to sit by frequent meetings , till they had restored and secured their religion , laws , liberties , and properties ; as well as that of their fellow subjects so much encroached upon , and till they had established the government of the church and state. both which acts the bishops voted in and approved of . and this being done with several other things , establishing the legality of the meeting , &c. too tedious to rehearse here , being intended but an abbreviat ; who would think that the reverend protestant fathers of the church of scotland would have stood in the way of any proposition that might tend to the security of the protestant reformed religion , restoring the wholsom laws , and securing the liberties and properties of the subject ? yet with the next breath , they were not only for continuing profess'd papists in chief commands of strong fortresses , and in the army , expecting their greater security that way , as it seems they had reason , considering their former deportment ; and the then present circumstances of the nation ; but were also for recalling home the late king , which they alledged they looked upon to be the only way to secure religion , to give the standing laws their lustre ( no doubt there is something understood there , & latuit anguis in herba ) and to secure the liberty and property of the people ; these were their very express●ons . but as i doubt not , that there is any good christian , but is heartily grieved for the bigottry of the lat● k●ng's religion , his evil council and mismanagement of affairs in state and church , and encroachments up ●n all that was dear unto us , which brought him to his low estate , much more brittish inhabitants , and m●st of al● t●e s●ot●h pro●e●●ants , who can endure no government ●ut a monarchical ; whose love to that governm●nt is such , that they did always undergo great burthens , and did peaceably forbear many faults and infirmities in several of their kings for many ages , as unquestionable good historians make appear : yet to give a call to the late king in his and our present circumstances , to return with a french , irish , and other cruel popish crew , were either to make him more miserable , who could not but be utterly destroyed in the attempt , or the protestants in britain most miserable , by reducing of them all to popery and slavery , or to the french most unchristian cruelty , and untolerable heavy yoke , and our foreign protestant allies and their confederates , though of different religions , more uneasie , if not in hazard to be destroyed by the french ambition and slavery , which is more untolerable beyond doubt than that of the turks and tartars , his dear confederates ; but it seems our bishops when they desired to recall a popish king did not mind , or rather did not value the verity of claudian's remarque , in case the late king did return with the least favour of a reeling populace , — componitur orbis regis ad exemplum — and a little after , mobile mutatur semper cum principe vulgus . and who doubts , but that if the late king returned by force , the fate of all those of the reformed religion ( if real protestants ) whether episcopal or presbyterial , would be sudden in the execution , and if invited home , were his promises never so fair and specious , the same fate would no doubt befall them in a short time : and the mobile is not always to be trusted for a bulwark in every exigence . but to the next matter of fact. upon the day of april , the estates having fully considered that it would be dangerous , to have the government longer unsetled , and having upon good grounds , too tedious to relate here , resolved to declare the crown vacant , and the late king james's right , &c. forfaulted , the bishops not only urged frivolous arguments , but also voted against it ; notwithstanding their chearful voting affirmativè to the former acts. and there being an act ordaining the clergy not to pray for the late king james , &c. as king and prince , their right being forfaulted , and the crown declared vacant , the bishops all removed without any compulsion , except , or , who were the most moderate ; and one of those being desired at the rising of the meeting to say prayers , he , that he might not omit his pretended allegiance to king james in his prayers , omitted to say prayer in common form , or extempore , but only repeated the lord's prayer , desiring it seems to give offence to none : but a person present alledged , that several persons used to conclude their prayers with the lord's prayer , and so did that bishop ; for he suspected it should be his last prayer in that place . at the next sitting of the estates it was moved , that , considering the bishops behaviour in the later governments , their behaviour in that general meeting , ( where notwithstanding their being present , and voting in several acts affirmativè , which they contraveen'd contrary to their profession ) their order should be declared a grievance to the nation ; which motion being remitted to the consideration of the grand committee , they at their next meeting brought it in as their opinion , that the bishops were one of the greatest grievances of the nation : which opinion the whole meeting after serious consideration approved of , and voted them out of doors . after which , all the bishops withdrew themselves in cabals with several disaffected people , called several of their inferior clergy together , prompting them to disobedience in the present juncture : which principles many of the episcopal clergy did then vent too much in their preachings and publick prayers . the estates having emitted a proclamation proclaiming william and mary then king and queen of england , king and queen of scotland , without a contradictory vote , and only one non liquet ; and another proclamation enjoyning the clergy after the proclamation to read the declaration , and to pray for king william and queen mary ; and in doing of which , many did comply , but several refused ; yet all , even those of the episcopal clergy ( though not complying with this ) who would live peaceably and regularly as subjects , the estates took into their particular protection , putting forth another proclamation , prohibiting all or any of the subjects whatsoever to trouble or molest any of them in their lives or estates . and none will be so impudent as to alledge in publick , that any either of the bishops , or their inferiour clergy , whether complying or not , were ever troubled in their persons or estates since the said prohibition , and few even before , by the unruly rabble , unless it be those whose deportment no good men can vindicate , and those moderate men of untainted lives and conversations of the episcopal communion , who have chearfully complyed with the estates , and present government , will declare how they were caressed by the presbyterian party in this juncture , and others who might be nice and scrupulous in some points , christianly exhorted and invited to joyn with them without engagements , further than reading the declaration , and praying for king william and queen mary ; and i have reason to think that the present wise parliament will impose nothing capable to trouble their consciences in their complyance with the present government . and truly it would seem to be no small reproach to the scotch bishopsto hear those who were lately their inferior clergy now declare in the pulpit and elsewhere , how these many years by-past , they themselves have groaned under their bishops tyranny and oppression of several kinds . but after the bishops were declared a grievance to the nation for many undeniable good pregnant reasons , and now voted out of doors , the estates took many calm methods by exhortations , &c. with their clergy , to have their deportment suitable to their profession in the present juncture ; but several of them continued so obstinate , and endeavoured to seduce others to the defaming of the government in publick and private ; so that they were necessitated to deprive some of them ( though they indulged some eminent men till they advised better ) and ordered presbyterian ministers to preach in their churches : and sure i am notwithstanding the frequent complaints given in to the estates , of the episcopal clergy's and their parties meeting in cabals with papists and other disaffected people , to the contempt of the present government ; yet that they were so tender of their character , as ministers of the gospel , that none of them were once prosecuted by the estates , their committees , the privy council , or the present parliament , since their deprivation , except one minister , who was accused to have spoken some treasonable words ; and how tenderly they dealt with him in his misbehaviour and infirmities , for fear of bringing a reproach upon any that preached the gospel , whether of one order or another , is well known ; and it is too publick , how one of those deserting ministers wives , and others of that perswasion , who converse with papists ( as the effects of their cabals ) were apprehended , endeavouring to get into the castle of edenburgh ( with fresh meat , and other provisions ) when it was block'd up , and declared treason to converse with , or assist any therein ; and yet how tenderly they were proceeded against , is generally known ; there are many others of their evil practices in the late conjuncture , might be spoken of , too tedious to the reader ; but to conclude with the episcopal clergy's behaviour in scotland of late , who have been more active , or like to be found more guilty in a correspondence with , and assisting the lord dundee and his party , now in rebellion , and committing most inhumane actions , than several of those who are called the regular clergy ? which must be publick to their shame ; besides , that the late bishop of galloway is certainly concluded to be with the late king james in person in ireland . and as a further evidence of the estates , the present parliament , the council , and other people of scotland , their favourable deportment and lenity towards the episcopal clergy there , it 's undeniable that both the bishops and their inferiour clergy , who by their ill deportment and late obstinacy , deprived themselves of their benefices , do walk and travel in town and country , on foot , in coach , and upon horseback , at their pleasure , and live peaceably in their houses without any trouble or molestation whatsoever : and it will be found unquestionably true , that neither the episcopal clergy , nor any other , who have been grievous and great persecutors and invaders of the religion , and encroachers upon the laws , liberties , and properties of their fellow subjects in the late government , were in the least fear of their lives or estates in that kingdom , since the first general meeting of the estates ; notwithstanding of the great clamours and false aspersions , of purpose and industriously invented and spread abroad by some persons for their own ends , being either afraid to abide the test of the law by way of moderate justice , or being uneasie to themselves , and troublesom to others under any government , were it never so good and easie , but where they have a power to gratifie their lusts and voracious appetite , and to do mischief to others . and as for that allegeance that the bishops , whose order is abolished in scotland , and their inferiour clergy , who have deserted their charge , out of an ill principle , for the most part have not a livelyhood or subsistence , it must be very gross and ridiculous ; for it 's well known , that both the bishops and those of their clergy , who have deserted their charges had opulent benefices , and are rich ( though not to satisfaction ) or might have been so in a cheap country , where , with the least management , the half or third part of their yearly benefices might maintain them and their families very well ; for it 's known generally there , that several ministers with lesser benefices than any that quit their charge now , have made good fortunes for their children ; and it 's hardly known that ever their charity or pious acts was the occasion of their poverty , though they have had examples enough from many of their good english brethren clergy-men ; and if they lived too sumptuously , sibi imputent . and certain it is , that their presbyterian brethren , when they labour'd under the greatest poverty and affliction in the world , by the scots episcopal or regular clergy ( call them what you please ) their immediate procurement , none of them pitied their distress , or relieved them in their wants in the name of disciples , ( when it must be confess'd they were sheltered and connived at , not only in england and ireland , but caressed abroad in holland , and elsewhere ) though there is good reason to believe that these ministers and other presbyterians both pity these called lately the regular clergy , for their miscarriages , and pray for their reformation ; which god grant . but i conclude this point with a good church of england man's saying , that the bishops of england were like the kings of judah , and the bishops of scotland like the kings of israel ; for that there were several good bishops in england , but never one good bishop in scotland . and though this be a general rule or maxim of the scots bishops , yet no general rule wants its exceptions , there being some few eminent men of that order in scotland , who disssented from , and disapproved of their violent procedures , and inhumane and unchristian-like practice ; but this was rara avis in hisce terris . and i sum up all with a saying of a great father in the church , that whoever is of a persecuting spirit , whatever he profess outwardly , is of the devil ; which made persius in the like case in his satyrs , make that imprecation to tyrants in general , or persecutors , which is the same thing upon the matter ; both being tyrants : summe parens divum , saevos punire tyrannos haund alia ratione velis , &c. and tho tyrants or persecutors may have a time allotted them to diffuse their venom to the terror or affliction of others ; yet they will meet with their correction or judgments here or hereafter , when the oppressed and afflicted shall be released . and now being that the order of prelatical bishops is abolished in scotland by an act of parliament ; it is not once to be supposed that any other government can be established there in the church but a presbyterian ; the model thereof i submit interim , to the consideration and the final and unanimous resolution of a just and wise king ( who favoured the peoples general inclination ) and this wise , loyal and free parliament . and to make it evident to all unbyassed men , that it is not only the general inclination of the people , to have the presbyterian government established ; but also , that that kingdom can never be in peace , without the establishment of it : though i might urge many , yet i only offer two undeniable proofs . first , there being shires or counties , and two stewartries ( comprehending the whole body of the nation ) that send their commissioners or representatives to parliaments , and all general meetings of the estates or conventions ; of these districts or divisions of the kingdom , there are of them entirely presbyterians ; so that where you will find one there episcopally inclined , you 'll find presbyterians . and the other divisions , where there is one episcopally inclined , there are two presbyterians . secondly , make but a calculation of the valued rent of scotland , computing it to be less or more , or computed argumentandi causa , to be three millions , and you will find the presbyterian heritors , whether of the nobility or gentry , to be p●oprietors and possessors of two millions and more ; so that those that are episcopally inclined cannot have a third of that kingdom ; and as for the citizens or burgesses , and commonalty of scotland , they are all generally inclined to the presbyterian government except papists , and some remote , wild , and barbarous highlanders , who have not a true notion of a deity , acknowledge neither king nor superiour , but the chief of their tribe , and have little subsistence but by rapin and plunder , and who ought to be subdued and reduced by force , and garrisons placed amongst them ; without which , they can never be kept in order , or obliged to serve the precepts of law or gospel . all which is true , and can be made appear to a demonstration . finis . an exposition of the assemblies catechism with practical inferences from each question as it was carried on in the lords days exercises in dartmouth, in the first year of liberty, / by john flavell. flavel, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an exposition of the assemblies catechism with practical inferences from each question as it was carried on in the lords days exercises in dartmouth, in the first year of liberty, / by john flavell. flavel, john, ?- . mather, increase, - . westminster assembly ( - ). shorter catechism. [ ], p. printed for tho. cockerill, london : . caption title: an exposition of the assemblies shorter catechism. "to the reader" signed: increase mather. reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng westminster assembly ( - ). -- shorter catechism. presbyterianism -- catechisms. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion an exposition of the assemblies catechism , with practical inferences from each question : as it was carried on in the lords days exercises in dartmouth , in the first year of liberty , . by iohn flavell , preacher of the gospel in dartmouth . tim. . . hold fast the form of sound words which thou hast heard of me , in faith and love which is in christ iesus . london : printed for tho. cockerill , at the three legs in the poultry over against stocks-market , . and because the answers therein are some of them pretty large , and treat of the most profound mysteries of our religion ; therefore several persons have bestowed their good and laudable pains , some in descanting more largely , and proving by scriptural reasons the particulars : and one has shewn the harmony thereof with the articles and homilies of the church of england ( designed , i suppose , to remove the prejudice which some have taken against it ) . others have parted the questions and answers into several little ones , under each , to make them more intelligible to younger ones , and more easy to be remembred . among whom , worthy , orthodox , and excellent mr. iohn flavell may be ranked , who among other of his many and most profitable labours , applied himself to the chewing of this bread of life , or crumbling it into smaller pieces , for the cenveniency of children and ( indeed ) of all ; wherein ( as in all his other works ) he hath shewn himself a workman that needs not to be ashamed . there needs no other recommendations to this posthumus piece , but the worthy author's name ; he was removed before he had compleatly finished it ; he had prepared his questions and answers upon the second petition of the lord's prayer ; but lived not to propose them in the publick congregation . god then translated him into his kingdom of glory above , while he was so industriously endeavouring to promote the kingdom of grace below . the other five remaining questions and answers ( to compleat the work ) were done by a ruder hand ; as may easily be discerned by any observant reader , who will find himself transfer'd from a plain , clear , and delightful stile , method , and manner , into more rough , disorderly , and unpleasant ones ; for who , indeed , could equal this divine labourer ? not the compleater : who would account himself to have made very great attainments in divinity and usefulness , if he were left but a few furlongs behind him . let the reader use and peruse this piece , and he will see cause to bless god for the author . vale . to the reader . the divine providence having unexpectedly cast my lot for a few days in dartmouth , where that blessed man of god mr. john flavell did for many years honour christ , and was honoured by him ; i have been favoured with a sight of that most judicious explication of the assemblies catechism , which is emitted herewith . being desired to testify my respect to the worthy author , by prefacing this excellent labour of his with a few lines ; i can truly say ( as sometimes beza of calvin ) now mr. flavell is dead , life will be less sweet , and death less bitter to me . my heart bleeds to look on this desolate place , and not to see him , that whilst living , was the glory of it . but neither the author , nor his writings stand in need of the commendation of others , much less of mine . his works already published have made his name precious in both englands , and it will be so as long as the earth shall endure . there are some considerations which may cause the reader to expect ( and he will not find himself disappointed therein ) that which is extraordinary in this little manuel : for the author's heart was very much engaged in doing this service for christ , in thus feeding his lambs . and he did himself design the publication of what is here committed to the press ; and was very desirous ( with an holy submission to the will of god ) to have perfected this work before his decease ; but had strange intimations that he should finish his course , before that could be done . when he did viva voce deliver his meditations , there were many enlargements , and lively passages which are not here inserted : nevertheless here is as much as he thought needful for publick view , not being willing that his book should be voluminous . in his last catechetical exercise concerning hallowing the name of god , he was exceedingly enlarged ; but he must himself go into the kingdom of glory , when he intended to have discoursed on that petition , thy kingdom come . he also began some meditations on the joys of heaven : but before he had an opportunity to express what had been in his heart , the lord iesus said unto him , enter thou into the joy of thy lord. and thus doth it happen many times to the eminent and holy servants of god. another consideration , recommending what comes herewith , is , that it was amongst mr. flavell's last works . the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) last sayings of wise and great men have been esteemed oraculous ; and the scripture puts an emphasis on the last words of david , the sweet singer of israel , sam. . . not that those were the last words that ever david spake , only they were written not long before his death , when he was come near heaven . so was what is now put into the reader 's hand , written by mr. flavell not long before his translation to the world of souls , where the spirits of iust men are made perfect . there was a more than ordinary presence of god with him to his last ; and in his last days , not the last sermon that he preached ( which was june . . ) he did more than once surprize his hearers with an intimation that , that might be the last time he should speak to them in the name of the lord. and was not then the secret of the lord with him ? dartmouth will know , and devonshire will know , that there has been a prophet among them . and now my soul bleeds to look on the dear flock of god , which are as sheep without a shepherd . the lord iesus , the great shepherd of the sheep , bave compassion on them , and give them a shepherd like to his blessed servant flavell , who did for many years feed them with knowledge , and with understanding . dartmouth , march the th / . increase mather . an exposition of the assemblies shorter catechism . question . of man's chief end. what is the chief end of man ? a. man's chief end is to glorify god , and to enjoy him for ever . q. . seeing a chief supposeth an inferior end ; what is that inferior end for which man was made ? a. it was prudently , soberly , and mercifully , to govern , use , and dispose of other creatures in the earth , sea , and air , over which god gave man the dominion ; gen. . . and god said , let us make man in our image , after our likeness : and let them have domonion over the fish of the sea , and over the fowl of the air , and over the cattel , and over all the earth , and over every creeping thing that creepeth upon the earth . so psal. . . thou madest him to have dominion over the work● of thy hands , thou hast put all things under his feet . q. . what then is to be thought of those men , who being wholly intent upon inferior things , forget and neglect their principal end ? a. they are dead whilst they live , tim. . . but she that liveth in pleasure , is dead whilst she liveth . they have their portion in this life , psal. . . from men of the world which have their portion in this life , and their end is destruction ; phil. . . whose end is destruction . q. . how can man glorifie god , seeing he is perfectly glorious in himself ? a. man cannot glorifie god by adding any new degree of glory to him . iob. . . if thou be righteous , what givest thou him ? but by manifesting his glory with the lips ; psal. . . whoso offereth praise , glorifieth me ; or with the life , mat. . . let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . q. . wherein consists the enjoyment of god ? a. it consists , first , in the facial vision of him in heaven . secondly , in full conformity to him . ioh. . . but we know that when he shall appear , we shall be like him , for we shall see him as he is . thirdly , in that full satisfaction which results from both the former , psal. . . i shall be satisfied when i awake with thy likeness . q . can none enjoy him in heaven , who do not glorifie him on earth ? a. no adult person can scripturally expect happiness in heaven , without holiness on earth . heb. . . and holiness , without which no man shall see the lord. rom. . . whom he justified , them he also glorified . q. . how comes the glory and enjoyment of god our chief end ? a. he is our master , and rightful owner , and benefactor ; we receive our being and preservation from him ; of him , and through him , and therefore to him be all things ; rom. . . q. . do all men make god their chief end ? a. no , they do not ; some make their sensual pleasure their chief end. phil. . . whose god is their belly ; and some the world , col. . . mortifie therefore your members which are upon the earth , and covetousness , which is idolatry . q. . what are the signs of a man's making himself his chief end ? a. those make themselves their chief end , who ascribe the glory of what they have , or do , to themselves , and not to god , dan. . . the king spake and said , is not this great babylon which i have built ? isa. . . for he saith , by the strength of my hand have i done it ; and by my wisdom , for i am prudent ; therefore they sacrifice to their own net , and burn incense unto their drag . hab. . . q. . why are the glorifying and enjoying of god put together , as making up our chief end ? a. because no man can glorifie god , that takes him not for his god ; and none takes him for his god , that takes him not for his supream good ; and both these being essentially included in this notion of the chief end , are therefore justly put together . q. . what is the first truth inferr'd from hence ? a. that god hath dignified man above all other creatures on earth , in giving him a capacity of glorifying god here , and of enjoying him hereafter . q. . what is the second truth inferr'd hence ? a. that the soul of man is not annihilated by death , but advanced by it . phil. . . to die is gain . v. . having a desire to depart , and to be with christ , which is far better . q. . what is the third truth inferr'd hence ? a. that it is the duty and wisdom of every christian to renounce , deny , and forsake all inferior interests and enjoyments when they come in competition with the glory of god , and our enjoyment of him . luke . . so likewise whosoever he be of you , that forsaketh not all that he hath , cannot be my disciple . q. . what is the fourth inferrence hence ? a. that we are to abhor and renounce all those doctrines and practices that debase the glory of god , and exalt and magnifie the creature . of the scriptures as our rule . quest. . what rule hath god given ●o direct us , how we may glorifie and enjoy him ? a. the word of god , which is contained in the scriptures of the old and new testament , is the only rule to direct us , how we may glorify and enjoy him . q. . how can the scriptures be called the word of god , seeing the things contained therein , were spoken and written by men ? a. they are truly and properly called the word of god , because they came not by the will of man , but holy men of god spoke as they were moved by the holy ghost , pet. . . q. . what are the principal arguments to persuade us that the scriptures are of divine authority , and inspiration ? a. three things especially convince us . first the holiness of the doctrine therein contained . secondly , the awful efficacy thereof on the soul. thirdly , the uncontroulable miracles by which they are sealed , put it beyond all rational doubt , that they are the very word of god. q. . what is the holiness of the scriptures ? and how doth that prove them to be god's word ? a. the holiness of the scriptures doth appear in two things . first , in commanding and encouraging whatsoever is pure , and holy ; phil. . . whatsoever things are pure . secondly . in forbidding all unholiness , under pain of damnation , cor. . . know ye not , that the unrighteous shall not inherit the kingdom of god , &c. this shews that they came not from satan , being cross to his design ; nor from men , it being against his corrupt nature ; and therefore from god only . q. . what is their authority and efficacy on the soul ? and how doth that prove them divine ? a. their authority and efficacy on the soul , consists in three things : first , in the power they have to search and discover the secrets of men . heb. . . the word of god is quick and powerful , and sharper than any two-edged sword , piercing even to the dividing asunder of soul and spirit , of the ioynts and marrow ; and is a discerner of the thoughts and intents of the heart . secondly , in their converting efficacy , changing and renewing the soul. psal. . . the law of the lord is perfect , converting the soul. thirdly , in their chearing and restoring efficacy , when the soul is cast down under any inward or outward trouble . psal. . . the statutes of the lord are right , rejoycing the heart . no humane power can do such things as these . iohn . sanctify them through thy truth , thy word is truth . q. . how do miracles confirm it ? a. because all proper miracles are wrought only by the hand of god , iohn . . and no man can do these miracles that thou doest , except god be with him ; and so are his seal to whatsoever he affixes them , and it consists not with his truth and holiness to set it to a forgery . q. . vvhat was the end of writing the word ? a. that the church to the end of the world might have a sure , known , standing rule to try and judge all things by , and not to be left to the uncertainty of traditions : iohn . . search the scriptures , for in them ye think ye have eternal life , and they are they which testify of me . q. . doth not the authority of the scriptures depend on the church ▪ fathers and councils ? a. no , the scriptures are not built on the authority of the church , but the church on them . ephes . , . and are built on the foundations of the apostles and prophets , iesus christ himself being the chief corner stone . and for councils and fathers , the scriptures are not to be tried by them ; but they by the scriptures . isa. . . to the law , and to the testimony ; if they speak not according to this word , 't is because there is no light in them . q. . vvhat may be fairly inferr'd from this proposition , that the scriptures are the word of god ? a. three things may be thence inferr'd , first , the perfection of the scriptures , which being the only rule given by god , must therefore be perfect . secondly , that it is the right of common people to read them . iohn . . search the scriptures . acts . . these were more noble than those of thessalonica , in that they received the word with all readiness of mind , and search the scriptures daily , whether those things were so . thirdly , that we owe no obedience to the injunctions of men , farther than they are sufficiently warranted by the written word . mat. . . but in vain do they worship me , teaching for doctrines the commandments of men. of faith and obedience . quest. vvhat do the scriptures principally teach ? a. the scriptures principally teach what man is to believe concerning god , and what duty god requires of man. q. . vvhy is faith conjoyned with obedience , and put before it ? a. because faith is the principle from whence all obedience flows , and no man can perform any duty aright in the estate of unbelief . heb. . . but without faith it is impossible to please him ; for he that cometh to god , must believe that he is . q. . can there be no saving faith where the scriptures are not known and preached ? a. no ; for the apostle saith , rom. . . how then shall they call on him , in whom they have not believed ? and how shall they believe in him , of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach except they be sent ? and v. . so then , faith cometh by hearing , and hearing by the vvord of god. q. . are not we bound to believe what learned men teach us , as points of faith , though the things ●hey teach be not contained in the vvord of god ? a. no , if the things they teach be not contained expresly , or by necessary consequence in the word of god , we are not obliged to believe them as points of faith. isa. . . to the law , and to the testimony , if they speak not according to this word , it is because there is no light in them . gal. . . though we , or an angel from heaven preach any other gospel unto you , than that which we have preached unto you , let him be accursed . and christ hath charged us , mat. . . to call no man master , for one is your master , even christ. q. . are there some things in scripture more excellent than others ; because it 's said , the scriptures principally teach matters of faith and duty ? a. every part of scripture is alike pure ; prov. . . every word of god is pure , and of equal authority , but not of equal weight ; as several pieces of gold are alike pure , and of the same stamp , but not of equal value . q. . what may be inferred hence for use ? a. first , hence 't is our duty to examine what we hear , by the word ; and not receive any doctrine , because men confidently affirm it , but because the scriptures require it . acts . . these were more noble than those of thessalonica , in that they received the word with all readiness of mind , and searched the scriptures daily , whether these things were so . secondly , that christian religion is not notional , but practical ; and that impractical faith saves no man , iam. . . faith without works is dead . god is a spirit . quest. . what is god ? a. god is a spirit , infinite , eternal and unchangeable in his being , wisdom , power , holiness , iu●tice , goodness and truth . q. . can the nature of god be defined , so as men may express properly and strictly what god is ? a no : iob . . canst thou by searching find out god ? canst thou find out the almighty unto perfection ? we do then conceive most rightly of god , when we acknowledge him to be unconceiveable ; and therefore one being ask'd the question , what god is ? answered rightly ▪ if i fully knew that , i should be a god my self ; for god only knows his own essence . q. . how many ways are there by which men may know and describe the nature of god , tho still with imperfect knowledge ? a. there are two ways of knowing god in this life . first , by way of affirmation ; affirming that of god by way of eminence , which is excellent in the creature ; as when we affirm him to be wise , good , merciful , &c. secondly , by way of negation , when we remove from god in our conceptions all that is imperfect in the creature : so we say god is immense , infinite , immutable ; and in this sense we also call him a spirit , ( i. e. ) he is not a gross corporeal substance . q. . how many sorts of spirits are there ? and of which sort is god ? a. there be two sorts of spirits , created , and finite ; as angels , and the souls of men are . secondly , uncreated , and infinite ; and such a spirit god only is , infinitely above all other spirits . q. . if god be a spirit , in what sense are we to understand all those scriptures , which speak of the eyes of the lord , the ears and hand of god ? a. we are to understand them as expressions of god , in condescention to the weakness of our understandings ; even as the glory of heaven is exprest to us in scripture by a city , and the royal feast . these shadows are useful to us whilst we are in the body ; but we shall know him in heaven after a more perfect manner . q . what may be inferr'd from the spiritual nature of god ? a. hence learn , that it is both sinful and dangerous to frame an image or picture of god. who can make an image of his soul ? which yet is not so perfect a spirit as god is ? and as it is sinful to attempt it , so it is impossible to do it ; deut. . , . take ye therefore good heed unto your selves ; for ye saw no manner of similitude , on the day that the lord spoke to you in horeb out of the ●●ast of the fire ; lest ye corrupt your selves , and make you a graven image , the similitude of any figure , &c. q. . what else may be inferr'd from thence ? a. that our souls are the most noble and excellent part of us which most resembles god ; and therefore our chief regard and care should be for them , whatever becomes of the vile body , mat. . . for what is a man profited if he gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? q. . what further truth may be inferr'd hence ? a. that men should beware of spiritual sins , as well as of gross and outward sins ; for there is a filthiness of the spirit , as well as of the flesh. cor. . . let us cleanse our selves from all filthiness of flesh and spirit ; and as god sees them , so he greatly abhors them , as sins that defile the noblest part of man , on which he stamp'd his own image . q. . what also may be inferr'd from hence ? a. hence we learn , that spiritual worship is most agreeable to his nature and will ; and the more spiritual it is , the more acceptable it will be to him . iohn . . god is a spirit , and they that worship him , must worship him in spirit and in truth . externals in worship are of little regard with god ; as places , habits , gestures , &c. apply this , first , to superstitious men , isa. . , , . secondly , to children that say a prayer , but mind not to whom , nor what they say . of god's infinity . quest. . what is the sense and meaning of this word [ infinity ? ] a. it signifies that which hath no bounds or limits , within which it is contained , as all created things are . q. . in how many respects is god infinite ? a. god is infinite or boundless in three respects . first , in respect of the perfection of his nature ; his wisdom ▪ power , and holiness , exceed all measures and limits ; as sam. . . there is none holy as the lord , &c. secondly , in respect of time and place ; no time can measure him , isa. . . thus saith the high and lofty one , that inhabiteth eternity , kings . . behold the heaven of heavens cannot contain thee , how much less this house which i have built ? the heaven of heavens contains all created beings ; but not the creator . thirdly , in respect of his incomprehensibleness , by the understanding of all creatures . iob. . . canst thou by searching find out god ? canst thou find out the almighty to perfection ? q . if god be thus infinite , and no understanding can comprehend him , how then is it said in john . . vve shall see him as he is ? a. the meaning is not , that glorified saints shall comprehend god in their understandings ; but that they shall have a true apprehensive knowledge , though not a comprehensive knowledge of god : and that we shall see him immediately , and not as we do now thorow a glass darkly . q. . what is the first lesson to be learnt from god's infinity ? a. that therefore men should tremble to sin even in secret . psal. . . if i say , surely the darkness shall cover me , even the night shall be light about me . q. . what is the second instruction from hence ? a. the second instruction is , that there is an infinite evil in sin , objectively consider'd , as it is committed against an infinite god ; and therefore it deserves eternal punishment ; and no satisfaction can possibly be made for it , but by the blood of christ. pet. . . forasmuch as ye know that ye were not redeemed with corruptible things , as silver and gold — but with the precious blood of christ. q. . what is the third instruction from god's infinity ? a. the third instruction is , that those who are reconciled to god in christ , need not fear his ability to perform any mercy for them ; for he is able to do exceeding abundantly above all that we can ask or think , ephes. . , and those that are not reconciled , are in a very miserable condition , having infinite power set on work to punish them . thes. . . who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power . q. . what is the fourth , instruction from god's infinity ? a. that no place can bar the access of gracious souls to god. they are as near him in a dungeon , as when at liberty ; and that he knows their thoughts , when their tongues cannot utter them . [ eternal . ] quest. . what is it to be eternal , as god is ? a. the eternity of god is , to be without beginning , and without end . psal. . . from everlasting to everlasting thou art god. q. . how doth god's eternity differ from the eternity of angels , and humane souls ? a. it differs in two respects ; first , in this , that tho angels , and the souls of men shall have no end ; yet they had a beginning , which god had not . secondly , our eternity is by gift from god , or by his appointment ; but his eternity is necessary , and from his own nature . q. . in what sense is the covenant called an everlasting covenant ? a. the covenant is called an everlasting covenant , sam. . . because the mercies of it , conveyed to believers , as pardon , peace , and salvation , are mercies that shall have no end . q. . in what sense is the gospel everlasting ? a. the gospel is called the everlasting gospel , rev. . . because the effects thereof upon the souls it sanctifies , will abide in them for ever . q. . in what sense is the redemption of christ called the eternal redemption ? a. the redemption of christ is called eternal redemption in heb. . . because those whom he redeems by his blood , shall never more come into condemnation . iohn . . he that heareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life . q. . vvhy is the last iudgment of the world by christ , called eternal iudgment ? a. the last judgment is called eternal judgment , not because god judged men from eternity , or because the day of judgment shall last to eternity ; but because the consequences of it will be everlasting joy or misery to the souls of men ; therefore it 's called eternal judgment , heb. . . q . vvhat may wicked men learn from the eternity of god ? a. hence wicked men may see their own misery in the perfection of it ; that they will have an eternal enemy to avenge himself upon them for ever , in the world to come . thess. . . vvho shall be punished with everlasting destruction , from the presence of the lord. q. . vvhat may good men learn from it ? a. that their joy and happiness will be perfect and endless , who have the eternal god for ●heir portion . psalm . . in thy presence is fulness of joy , at thy right hand there are pleasures for evermore . q. . vvhat may all men good and had learn from it ? a. all men may learn three things from the eternity of god. first , that their life is a thing of nought , compared with god. psal. . . mine age is nothing before thee . secondly , that sins , or duties , long since committed , or performed , are all present before god. thirdly , that god can never want opportunity to do his work , and carry on his designs in the world . all time is in the hand of the eternal god. rev. . . the devil is come down unto you , having great wrath , because he ki●weth that he hath but a short time . of god's vnchangeableness . quest. . what scriptures plainly assert this attribute ? a. exod. . . and god said unto moses , i am , that i am. dan . . for he is the living god , and stedfast for ever . iam. . . with whom is no var●ableness , neither shadow of turning . q. . whence doth god's immutability flow ? a. the immutability of god flows from the perfection of his nature , to which nothing can be added , and from which nothing can be taken away . if any thing could be added to make him better than he is ; or if any thing could be taken away , to make him less good than he is , then he were not the chiefest good , and consequently not god. q . by what other argument prove you his immutability ? a. i prove it from the eternity of god. if god be eternal , he must be immutable ; for if he change by addition of something to him he had not before , then there is something in god which he had not from eternity : and if he change by diminution , then there was something in god from eternity , which now is not ; but from everlasting to everlasting , he is the same god , and therefore changeth not . q. . bus it is said , god repents , and repentance is a change ; how then is he unchangeable , and yet repents ? a. in those phrases god speaks to us , as we must speak of , and to him ; not properly , but after the manner of men ; and it only notes a change in his outward providence , not in his nature . q. . but how could god become man , and yet no change made on him ? a. there is a twofold change , one active , made by god , that we allow . he made a change upon our nature by uniting it to christ ; but a passive change made upon god , we deny . the nature of man was made more excellent ; but the divine nature was still the same . q . vvhat is the first instruction from god's immutability ? a. that those that are most unchangeable in holiness , are most like god. let him that is holy , be holy still . q. . vvhat is the second instruction from hence ? a. that the happiness of god's people is firm , and sure , being still upon the word of an unchangeable god. mal. . . for i am the lord , i change not ; therefore ye sons of jacob are not consumed . heb. . . q. . vvhat is the third instruction from this attribute ? a. that the hopes of all wicked men are vain , being built upon a presumption , that god will not deal with them as he hath threatned he will do . q. . vvhat is the last instruction from god's immutability ? a. that christians may take as much encouragement now from the nature , word , and providence of god , as the saints in any former generation did , or might do ; for he is the same now , he was then . of god's wisdom . quest. . how manifold is the wisdom of god ? a. there is a personal and essential wisdom of god ; the personal wisdom is the son of god. cor. . . christ the power of god , and the wisdom of god. col. . . in whom are laid all the treasures of wisdom and knowledge . the essential wisdom of god , is the essence of god ; of which this question speaks . q. . vvhat is the essential wisdom of god ? a. the essential wisdom of god , is his most exact and perfect knowledge of himself , and all his creatures , and his ordering , and disposing them in the most convenient manner , to the glory of his own name . ephes. . . according to the purpose of him who worketh all things after the councel of his own will. q . vvhat is the first property of god's wisdom ? a. the first property is , he is only wise . rom. . . to god only wise be glory . and whatsoever wisdom is in angels , or men , is all derived , and borrowed from god ; but his from none . isa. . . vvith whom took he counsel ? and who instruct●d him , and taught him in the path of judgment , and taught him knowledge , and shewed to him the way of understanding ? q. . vvhat is the second property of god's wisdom ? a. the second property is , that he is incomprehensible in his wisdom . rom. . , . oh the depth of the riches , both of the wisdom and knowledge of god , &c. q. . vvhat is the third property of the wisdom of god ? a. the third property is , that god is perfectly wise , which no creatures , no not the very angels in heaven are . iob . . and his angels he chargeth with folly . q. . vvhat is the most glorious and eminent discovery of the wisdom of god ? a. the most glorious display of the wisdom of god was in the work of our redemption by jesus christ. col. . . in whom are hid all the treasures of wisdom and knowledge . cor. . . christ the wisdom of god. q. . vvhat is the first instruction from god's wisdom ? a. the first instruction is , that god is a fit object of our trust , dependance , and resignation . isa. . . and therefore will the lord wait , that he may be gracious unto you ; and therefore will he be exalted , that he may have mercy upon you ; for the lord is a god of judgment ; blessed are all they that wait for him . q. . vvhat is the second instruction from hence ? a. the second instruction is , that it is a dangerous arrogancy in the creature , either to prescribe unto god , and direct his maker . iob . . shall any teach god knowledge , seeing he judgeth those that are high ? or to quarrel with his providences , as not so fit and convenient as they should be . iob . . shall he that contendeth with the almighty instruct him ? he that reproveth god , let him answer it . q. . what is the third instruction from it ? a. that the people of god have much reason to quiet , and encourage themselves , when crafty and subtil enemies surround them . for the foolishness of god is wiser than man , cor. . . q. . what is the fourth instruction from god's wisdom ? a. the fourth instruction is , that the true way to wisdom , is to be sensible of our own folly . cor. . . if any man among you seemeth to be wise in this world , let him become a fool , that he may be wise . and to apply our selves by prayer to god the fountain of it . iam. . . if any man lack wisdom , let him ask it of god. q . what is the last instruction from god's wisdom ? a. that the study of christ , and of the scriptures , is to be preferred to all other studies in the world . col. . . in whom are hid all the treasures of wisdom , and knowledge . and the scriptures contain all that wisdom which is for our salvation . cor. . . but we speak the wisdom of god in a mystery , even the hidden wisdom which god ordained before the world , unto our glory . of god's power . quest. . what is the power of god ? a. an essential property of his nature , whereby he can do all things that he pleases to have done . ier. . . ah lord god , behold thou hast made the heavens , and the earth by thy great power , and stretched-out arm , and there is nothing too hard for thee . q. . what evidences have we before our eyes of the almighty power of god ? a. it appears in the creation of the world. rom. . . for the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead . and its sustentation . heb. . . vvho upholdeth all things by the word of his power . q. . did god's power ever act its utmost ? a. no , he can do more than ever he did , or ever will do . mat. . . god is able of these stones to raise up children unto abraham . mat. . . q. . are there not some things which god cannot do ? a. yes , there are , but they are such things as are inconsistent with his truth and holiness . tit. . . — which god that cannot lye . tim. . . he cannot deny himself . q. . what is the first thing inferred from god's power ? a. that all the creatures necessarily depend on him for what ability they have , and without the permission of the supreme power they can do us no hurt . ioh. . . thou couldest have no power against me except it were given thee from above . q . what is the second inference from hence ? a. that the difficulties which lie in the way of the promises , need be no stumbling-blocks to our faith. rom. . , . he staggered not at the promises through unbelief , being fully persuaded , that what he had promised , he was able also to perform . q. . what is the third inference from this attribute ? a. the saints need not be scared at the greatness of their sufferings : their god can carry them through . dan. . . our god whom we serve , is able to deliver us from the burning fiery furnace . q . what is the fourth inference ? a. that the salvation of god's people is certain , whatever their dangers be ; being kept by this mighty power . pet. . . who are kept by the power of god through faith to salvation . q. . what is the last inference hence ? a. that the state of the damned is unconceiveably miserable . their punishment proceeding from the glory of the almighty . thes. . . who shall be punished with everlasting destruction , from the presence of the lord , and the glory of his power . of god's holiness . quest. how manifold is the holiness of god ? the holiness of god is twofold ; communicable , or incommunicable ; ●f his communicable holiness the apostle speaks , heb. . . but he for our profit , that we might be partakers of his holiness . of his incommunicable holiness that scripture speaks , sam. . . there is none holy as the lord. q. . what 〈◊〉 the essential and incommunicable holiness of god ? a. it is the infinite purity of his nature , whereby he delights in his own holiness , and the resemblance of it in his creatures , and hates all impurity . hab. . . thou art of purer eyes than to behold evil , and canst not look on iniquity . q. . what is the first property of god's holiness ? a. he is essentially holy . holiness is not a separable quality in god , as it is in angels and men : but his being and his holiness are one thing . q. . what is the second property of god's holiness ? a. god is essentially holy , the author and fountain of all communicated holiness . lev. . . i am the lord which sanctifieth you . q. . what is ehe third property ? a. that the holiness of god is the perfect rule and pattern of holiness to all creatures . pet. . . be ye holy , for i am holy . q. . what is the first instruction ? a. that the holiest of men have cause to be ashamed and humbled when they come before god. isa. . , . and one cried unto another , saying , holy , holy , holy , is the lord of host , the whole earth is full of his glory . then said i , vvoe is me , for i am undone , because i am a man of unclean lips , &c. q. . what is the second instruction from god's holiness ? a. that there is no coming near to god without a mediator ; for our god is a consuming fire . q. . what is the third instruction from god's holiness ? a. that holiness is indispensibly necessary , to all those which shall dwell with him in heaven . heb. . . and holiness , without which no man shall see the lord. q. . what is the fourth instruction from hence ? a. that the gospel is of inestimable value , as it is the instrument of conveighing the holiness of god to us . cor. . . but we all with open face beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord. joh. . . sanctify them through thy truth , thy word is truth . q. . what is the last instruction from god's holiness ? a. that all the despisers and scoffers of holiness , are despisers of god : for holiness is the very nature of god ; and in the creature it is his represented image . of god's iustice. quest. . what is the iustice of god ? a. the justice of god is the perfect rectitude and equity of his nature , whereby he is just in himself , and in all his ways towards the creatures . deut. . . he is the rock , his work is perfect ; for all his ways are judgment ; a god of truth , and without iniquity , just and right is he . q. . what is the first property of god's iustice ? a. that it infinitely excels all humane justice in the perfection of it . no creature can compare in justice with god. iob . . how shall man be just with god. q. . what is the second property of god's iustice ? a. that he is universally righteous in all his administrations in the world . psal. . . the lord is righteous in all his ways , and holy in all his works . q. . what was the greatest demonstration of the iustice of god , that ever was given to the world ? a. the greatest evidence that ever was given of the justice of god , was in his exacting full satisfaction for our sins upon christ. rom. . , . whom god hath set forth , to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god. to declare , i say , at this time , his righteousness , that he might be just , and the justifier of him which believeth in iesus . rom. . . he spared uot his own son , but delivered him up for us all . q. . what is the seco●d discovery of god's iustice ? a. the second discovery of the justice of god , is in the eternal punishment of sin in hell , upon all that do not repent , and come to christ by faith in this world ; rom. . . but after thy hardness , and impenitent heart , treasureth up unto thy self wrath against the day of wrath , and revelation of the righteous judgment of god. q. . what is the third evidence of god's iustice ? a. the third evidence of the justice of god is , in making good all the mercies he hath promised to believers , exactly to a tittle . iohn . . if we confess our sins , he is faithfull and just to forgive us our sins , and to cleanse us from all unrighteousness . tim. . . henceforth there is laid up for me a crown of righteousness , which the lord , the righteous judge , will give me at that day . q. . what is the first inference from god's iustice ? a. that sinners have no cause to complain of god's judgments , though they be never so terrible , or durable ; rom. . . but after thy hardness , and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous judgment of god. q. . what is the second inference from god's iustice ? a. that without doubt there is a judgment to come in the next life , otherwise god would not have the glory of his justice , eccles. . , . i saw under the sun the place of judgment , that wickedness was there ; and the place of righteousness , that i●iquity was there : i said in mine heart , god shall judge the righteous , and the wicked . q. . what is the third inference from god's iustice ? a. that penitent and believing sinners need not doubt of the forgiveness of their sins , iohn . . if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . q. . what is the last inference from it ? a. the last inference is , that meekness and patience under afflictions , is our unquestionable duty ; and murmuring against god , is a great sin and evil . lam. . . wherefore doth a living man complain , a man for the punishment of his sins ? of g●d's goodness . quest. . what is the goodness of god ? a. it is an essential property of his nature , whereby he is absolutely and perfectly good in himself , and the fountain of all communicated goodness to the creature . psalm . . thou art good , and dost good , teach me thy statutes . q . how doth the goodness of god differ from the mercy of god ? a. it differs in its objects ; for misery is the object of mercy ; but goodness extends to the creatures that are happy , as well as miserable ; as the angels , psal. . . the lord is good to all , and his tender mercies are over all his works . q. . what is the first property of god's goodness ? a. that all his other attributes flow out of it as their fountain : the other acts of god are but the effluxes of his goodness . exod. . . and he said , i will make all my goodness pass before thee , and i will proclaim the name of the lord before thee , and i will be gracious to whom i will be gracious , and will shew mercy unto whom i will shew mercy . exod. . . and the lord passed by before him , and proclaimed the lord , the lord god. merciful and gracious , long-suffering , and abundant in goodness and truth . q what is the second property of the divine goodness ? a. that it is supream , and perfect in it self , so as the goodness of no creature is , or can be . luke . . none is good save one , and that is god : and consequently above all additions from the creature . psalm . . o my soul , thou hast said unto the lord — my goodness extendeth not unto thee . q. . what is the third property of god's goodness ? a. that it is communicative with pleasure and delight to the creature : no mother draws out her breast to an hungry child with more pleasure than god doth his goodness to the saints . psalm . . the lord is good to all , and his tender mercies are over all his works . q. . in what acts hath god first manifested his goodness ? a. he hath manifested it in the creation and government of the world. psalm . . o lord , how manifold are thy works ? in wisdom hast thou made them all . q . what was the principal work in which god hath manifested his goodness to men ? a. the principal manifestation of god's goodness , was in the work of redemption by christ. rom. . . god commended his love towards us , in that while we were yet sinners , christ died for us . john . , . in this was manifested the love of god towards us , because that god sent his only begotten son into the world , that we might live through him . q. . but are not the iudgments of god on the wicked , and his afflictions on the saints , impeachments of his goodness ? a. no , it is the property of goodness to hate and punish evil in the impenitent . exod . . keeping mercy for thousands , forgiving iniquity , and transgression , and sin , and that will by no means clear the guilty , &c. and the afflictions of the saints flow from his goodness , and end in their true and eternal good . heb . . for whom the lord loveth , he chastneth , and scourgeth every son whom he receiveth . psalm . . it is good for me that i have been afflicted , that i might learn thy stàtutes . q. . what may we infer from the goodness of god ? a. the first thing is , that sin hath made our natures base , and disingenuous , in that we take no notice of his goodness . isa. . . the ox knoweth his owner , and the ass his masters crib ; but israel doth not know , my people doth not consider ; and answer not the design of it . rom. . . not knowing that the goodness of god leadeth thee to repentance . q. . what is the second inference from the goodness of god ? a. that therefore god is the fittest object of our delight , and love , and of our trust and confidence ( . ) of our delight and love. psalm . . . i love the lord , because he hath heard my voice , and my supplication . ( . ) of our trust and confidence . psalm . o taste and see that the lord is good ; blessed is the man that trusteth in him q. . what is the third inference from god's goodness ? a. that christians should imitate god in his goodness , in charity to our enemies . matt. . , . but i say unto you , love your enemies , bless them that curse you , do good to them that hate you , pray for them which despitefully use you , and persecute you , that ye may be the children of your father which is in heaven . q. . what is the last inference from god's goodness ? a. that christians have great encouragement to go to god for pardon in case of sin . psalm . . but there is forgiveness with thee , that thou mayest be feared ; and for refuge of dangers . nahum . . the lord is good , a strong hold in the day of trouble ; he knoweth them that trust in him . of god's truth . quest. . what is the truth of god ? a. it is an essential property of his nature , whereby he is perfectly faithful in himself , and in all that he hath spoken . deut . . he is the rock , his work is perfect , for all his ways are judgment ; a god of truth , and without iniquity ▪ just and right is he . psalm . . thy righteousness is an everlasting righteousness , and thy law is the truth . q . what is the first property of divine truth ? a. the first property of it is , that it is essential and necessary to god ; he cannot lie , tit. . . q. . what is the second property of it ? a. the second property is , that it is everlasting , and abiding to all generations . psalm . . for the lord is good , his mercy is everlasting , and his truth endureth to all generations . isa. . . o lord , thou art my god , i will exalt thee — thy counsels of old are faithfulness and truth . q. . what is the third property of divine truth ? a. the third property is , that he is universally true in all his words and works . ( . ) in all his words . iohn . thy word is truth . ( . ) in all his works . psalm . . all the paths of the lord are mercy and truth , unto such as keep his covenant q. . what-is the first lesson from god's truth to be learnt ? a. that truth and sincerity of heart is that which is most suitable , and pleasing to god. psalm . . behold , thou desirest truth in the inward parts . q. . what is t●e second lesson from god's truth ? a. that whatever god hath foretold , shall assuredly come to pass , and be fulfilled in his time . iosh. . . not one thing hath failed of all the good things which the lord our god spoke concerning you ; all are come to pass unto you , and not one thing hath failed thereof . q. . what is the third lesson from the truth of god ? a. that a promise from god is full security to the faith of his people and they may look upon it as good as a mercy in hand . heb. . . for he is faithful that promised . q. . what is the fourth lesson from god's truth ? a. that whatever god hath threatned in his word against sinners , shall surely come upon them , except they repent , zech. . . but my word , and my statutes , which i commanded my servants , the prophets , did they not take hold of your fathers ? and they returned , and said , like as the lord of hosts thought to do unto us , according to our ways , and according to our doings , so hath he dealt with us . ezek. . , . the word which i have spoken , shall be done , saith the lord god. q. . what is the fifth lesson from god's truth ? a. that falshood in words and actions is contrary to god's nature , and abhorred by him . iohn . . ye are of your father the devil , and the lust of your father ye will do ; he was a murtherer from the beginning , and abode not in the truth , because there is no truth in him ; when he speaketh a lie , he speaketh of his own ; for he is a liar , and the father of it . q. . what is the last lesson from god's truth ? a. the day of judgment will rightly and justly state every man's condition . rom. . . but we are sure that the judgment of god is according to truth , against them which commit such things . of one god. quest. . are there more gods than one ? a. there is but one only , the living and true god. q. . how doth it appear that there is but one god ? a. it is evident from scripture there is but one god. deut. . . hear , o israel , the lord our god is one lord. jer. . . but the lord is the true god , he is the living god , and an everlasting king ; and as scripture reveals no more , so reason will allow no more . q. . why will reason allow no more but one god ? a. because god is the first being , revel . . . saying , i am alpha and omega , the first and the last ; and there can be but one first being , and god is the most perfect , and excellent being . psalm . . thy righteousness also , o god , is very high , who hath done great things : o god , who is like unto thee ? and there can be but one most perfect and excellent being . q. . but doth not the scripture say in cor. . . that there are gods many , and lords many ? a. yes , there are many in title , and many in opinion ; but one only in truth . jer. . . but the lord is the true god , he is the living god , and an everlasting king. q. . why is he called the true god ? a. to distinguish him from the idols and false gods of the heathens . thes. . . how ye turned to god from idols , to serve the living and true god. acts . . we preach unto you , that ye should turn from these vanities unto the living god , which made heaven and earth , and the sea , and all things that are therein . q. . why is he called the living god ? a. because all life , natural , spiritual , and eternal , is in him , and from him only . first , natural life . acts . . for in him we live , and move , and have our being . secondly , spiritual life . eph. . . you hath he quickned , who were dead in trespasses and sins . thirdly , eternal life in glory . col. . . when christ who is our life shall appear , then shall ye also appear with him in glory . q. . what is the first instruction from hence ? a. if but one god , then all his children should be of one heart , having one and the same father . eph. . , . one lord , one faith , one baptism , one god and father of all , who is above all , and through all , and in you all . q. . what is the second inference from hence ? a. that it is idolatry to perform worship to any other but god only . psalm . , . all nations whom thou hast made , shall come and worship before thee , o lord , and shall glorify thy name , for thou art great , and doest wondrous things , thou art god alone . q. . what is the third inference from it ? a. that our supream love is due to god only , and it 's very sin●ul to place it on any other . deut. . , . hear , o israel , the lord our god is one lord ; and thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy might . q. . what is the fourth inference from god's unity ? a. that god only must have the reliance and dependance of our souls . ier. . , . thus saith the lord , cursed be the man that trusteth in man , that maketh flesh his arm , and whose heart departeth from the lord. blessed is the man that trusteth in the lord , and whose hope the lord is . q. . vvhat is the last inference from it ? a. that we have great cause to be thankful for the gospel , which discovers the only true god to us , and that we are not as the heathens , worshipping many and false gods. cor. . , . for though there be that are called gods , whether in heaven , or in earth , as there be gods many , and lords many ; but to us there is but one god , the father of whom are all things , and we in him ; and one lord iesus christ , by whom are all things , and we by him . of three persons in the godhead . quest. . how many persons are there in the godhead ? a. there are three persons in the godhead , the father , the son , and the holy ghost , and these three are one god , the same in substance , equal in power and glory . q. . vvhat mean you by the word godhead ? a. it is the nature , essence , or being of god , as the apostle speaks ; acts . . forasmuch then as we are the offspring of god , we ought not to think that the godhead is like unto gold , or silver , or stone , graven by art , and mans device . q. . vvhat is a person in the godhead ? a. it is the godhead distinguished by personal properties ; each person having his distinct personal properties . heb. . . vvho being the brightness of his glory , and the express image of his person , upholding all things by the word of his power . q. . how doth it appear there are three persons , and no more ? a. first , from christ's baptism . matt. . , . and iesus when he was baptized , went up straitway out of the water , and io , the heavens were opened unto him , and he saw the spirit of god descending like a dove , and lighting upon him , and lo a voice from heaven saying , this is my beloved son , in whom i am well pleased . q. . how else , in the second place , doth it appear ? a. from the institution of our baptism . mat. . . go ye therefore , teach all nations , baptizing them in the name of the father , of the son , and of the holy ghost . q. . vvhat is the third proof from scripture ? a. from the apostolical benediction . cor. . . the grace of our lord iesus christ , and the love of god , and the communion of the holy ghost , be with you all , amen . where three distinct blessings are wisht , from the three divine persons in the godhead ; grace from christ , love from the father , and communion with the spirit . q. . what farther evidence is there of it in the scripture ? a. from plain , positive assertions of the scripture , asserting , first , a trinity of persons . secondly , a unity of essence . ioh. . . for there are three that bear record in heaven , the father , the word , and the holy ghost , and these three are one . q. . vvhat is the first instruction from the trinity ? a. that the doctrine of the gospel concerning christ , is fully confirmed and ratified by three witnesses from heaven , who are above all exceptions . ioh. . . for there are three that bear record in heaven , the father , the word , and the holy ghost . q. . what is the second instruction from the trinity ? a. hence we learn the true order and manner of worshipping god in the son. ioh. . . whatsoever ye shall ask the father in my name , he will give it you . and by the spirit . eph. . . praying always , with all prayer and supplication in the spirit . q. . what is the third instruction from the trinity ? a. that the covenant of grace conveys a rich portion to believers , in making over all three persons to them . ier. . . but this shall be the covenant that i will make with the house of israel after those days , saith the lord , i will put my law in their inward parts , and write it in their hearts , and i will be their god , and they shall be my people . q. . what is the fourth instruction from the trinity ? a. that as it is the duty of all the saints to give distinct glory to the three persons in the godhead ; so it will be a special part of their blessedness in heaven , to contemplate the distinct benefits received from them all . rev. . . and from iesus christ , who is the faithful witness , and the first begotten of the dead , and the prince of the kings of the earth ; unto him that loved us , and washed us from our sins in his own blood . of god's decrees . quest. . what are the decrees of god ? a. the decrees of god are his eternal purpose , according to the counsel of his will , whereby for his own glory he hath fore-ordained whatsoever comes to pass . q. . what things are decreed of god ? a. all things whatsoever come to pass , even the smallest . eph. . . in whom also we have obtained an inheritance , being predestinated according to the purpose of him who worketh all thing ▪ after the counsel of his own will. q. . what is the end of god's decrees ? a. the glory of his own name . eph. . , . who worketh all things according to the counsel of his own will , that we should be to the praise of his glory who first trusted in christ. q. . but there are some evil things done in the world , do they fall under god's decree ? a. though god doth neither approve them , nor necessitate men to commit them , yet he doth permit and suffer them to be done , and will turn them to his own glory . acts . , . for of a truth , against thy holy child iesus , whom thou hast anointed , both herod , and pontius pilate , with the gentiles , and the people of israel are gathered together , for to do whatsoever thy hand , and thy counsel determined before to be done . q. . who are the objects of god's special decrees ? a. angels and men are the objects of god's special decrees . tim. . . i charge thee before god , and the lord iesus christ , and the elect angels , that thou observe these things , &c. rom. . . who shall lay any thing to the charge of god's elect ? q. . what is the first property of god's decrees ? a. that they are most wise acts of god laid in the depth of wisdom and counsel rom. . . o the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! q. . what is the second property of god's decrees ? a. the decrees of god are most free , all flowing from the meer pleasure of his will. rom. . . therefore hath he mercy on whom he will have mercy , and whom he will he hardeneth . q . what is the third property of god's decrees ? a. they are most firm and stable . tim. . . nevertheless , the foundation of god standeth sure , having this seal , the lord knoweth them that are his , zech. . . q. . what is the fourth property of god's decrees ? a. they are eternal , and before all time , acts . . known unto god are all his works , from the beginning of the world . q. . vvhat is th fifth property of god's decrees ? a. they are most pure , and altogether unspotted of sin , john . . this is the message which we have heard of him , and declare unto you , that god ie light , and in him is no darkness at all . q. . vvhat is the first instruction from god's decrees ? a. that we ought to ascribe nothing to chance , but to the appointment or providence of god. prov. . . the lot is cast into the lap , but the whole disposing thereof is of the lord. q. . vvhat is the second instruction from god's decrees ? a. that god's hand is to be acknowledged in the greatest afflictions that befalls us . sam. . . and david said to abishai , and to all his servants , behold , my son which came forth of my bowels seeketh my life , how much more now may this benjamite do it ? let him alone , and let him curse , for the lord hath bidden him . q. . vvhat is the last instruction from god's decrees ? a. that we ought to be thankful to god for all the good , and patient under all the evils that befall us . iob . . shall we receive good at the hand of god , and shall we not receive evil ? of the creation . quest. . what are the works of creation ? a. the work of creation is , god's making all things of nothing , by the word of his power , in the space of six days , and all very good . q . vvhat is it to create ? a. to create , is to give a being to that which had no being ; or to bring something out of nothing . heb. . . through faith we understand that the worlds were framed by the word of god , so that things which are seen , were not made of things that do appear . q. . how did god create the world ? a. by his infinite power , executed in his word of command . psalm . . . by the word of the lord were the heavens made , and all the host of them by the breath of his mouth ; for he spake , and it was done ; he commanded , and it stood fast . q. . what attributes of god shine forth in the creation ? a. the wisdom of god shines forth gloriously , not only in their formation , but dependance one upon another . psalm . . o lord , how manifold are thy works ! in wisdom hast thou made them all ; the earth is full of thy riches . q. . what may we learn from the creation ? a. that god perfectly knows all that is in the creature , be it never so secret . psalm . , . understand , o ye brutish among the people ; and ye fools , when will ye be wise ? he that planted the ear , shall he not hear ? he that formed the eye , shall he not see ? q. . what 's the second instruction from the creation ? a. that god is the rightful owner of us all , and may do what he will with us . rom. . . nay , but o man , who art thou that repliest against god! shall the thing formed say to him that formed it , why hast thou made me thus ? hath not the porter power over the clay , of the same lump to make one vessel to honour , and another to dishonour ? q. . what is the third instruction from the creation ? a. that god only is the proper object of worship . ier. . . thus shall he say unto them , the gods that have not made the heavens , and the earth , even they shall perish from the earth , and from under these heavens . q. . what is the fourth instruction from hence ? a. that christians should not fear the power of creatures , since they derive their being and power from god. isa. . , . behold i have created the smith that bloweth the coals in the fire , that bringeth forth an instrument for his work ; and i have created the waster to destroy , no weapon that is formed against thee shall prosper . q. . what is the fifth instruction hence ? a. that atheism is a sin against natural light and reason . rom. . . for the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead ; so that they are without excuse . q . what is the sixth instruction hence ? a. that god's glory is the end of all being . col. . . for by him were all things created , that are in heaven , and that are in earth , visible and invisible , whether they be thrones or dominions , or principalities , or powers , all things were created by him and for him . q. . what is the seventh instruction hence ? a. that there is an unnatural rebellion in sin , smiting at him that made and preserves our being . isa. . . i have nourished and brought up children , and they have rebelled against me . q. . what is the eighth instruction from hence ? a. that god can in a moment revive and save the church , when at the lowest ebb . isa. . . behold , i create ierusalem a rejoycing , and her people a joy . q what is the last instruction from hence ? a. that it is easy with god to revive a dejected soul. isa. . . i create the fruit of the lips ; peace peace to him that is far off , and t● him that is near , saith the lord , and i will heal him . of man's creation . quest. . how did god create man ? a. god created man male and female , after his own image , in knowledge , righteousness , and holiness , wi●h dominion over the creatures . q. . how did god create man ? a. god created man in his own image . gen. . . so god created man in his own image , in the image of god created he him , male and female created he them , q. . what is meant by the image of god ? a. not a resemblance of god in any bodily shape or figure , but in holiness . eph. . . and that ye put on that new man , which after god is created in righteousness and true holiness . q. . in what graces did man resemble god ? a. in such a knowledge of god himself , and the creatures , which made him happy . col. . . and have put on the new man , which is renewed in knowledge , after the image of him that created him . q. . in what other graces did this image consist ? a. in righteousness as well as holiness . eph. . . and that ye put on that new man , which after god is created in righteousness and true holiness . q. . what is the first inference from hence ? a. the deplorable misery of the fall. rom. . . wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . q . vvhat is the second instruction hence ? a. the beauty of holiness , which is the image of god , and the excellency of man. psalm . . but to the saints that are in the earth , and to the excellent , in whom is all my delight . q . vvhat is the third instruction from hence ? a. we have infinite cause to bless god for christ , who repairs this lost image in his people . eph. . . and be renewed in the spirit of your mind . q . vvhat is the fourth instruction from hence ? a. that the despisers of holiness are the despisers of god ; for holiness is god's image . q vvhat 's the fifth instruction from hence ? a the excellency of sanctification , which defaces the image of satan , and draws the image of god upon the soul of ma● . of divine providence . qest. what are god's works of providence ? a. god's works of providence , are his just , holy , wise , and powerful preserving and governing all his creatures , and all their actions . q how doth it appear there is a divine providence ? a. it appears by plain scripture testimonies . heb. . . upholding all things by the word of his power . col. . . by him all things consist . luke . , . are not five sparrows sold for two farthings , and not one of them is forgotten before god ; but even the very hairs of your head are all numbred . q how else is providence evidenced ? a. by scripture emblems as iacob 's ladder . gen. . , . ana he dreamed , and behold a ladder set upon the earth , and the top of it reached to heaven ; behold the angels of god ascended , and descended on it : and ezekiel 's wheels , ezek . . vvhithersoever the spirit was to go , they went , thither was their spirit to go , and the wheels were lifted up over against them , for the spirit of the livi●g creature was in the wheels . q. . vvhat further scripture evidence is there ? a the sure accomplishment of scripture predictions , as israel 's captivity , and deliverance from egypt and babylon , christ's incarnation , the rise and ruin of the four monarchies . dan. . . thou , o king , sawest , and behold a great image , whose brightnest was excellent , stood before thee , and the form thereof was terrible . dan. . . and four great beasts came up from the sea , diverse one from the other . q . vvhat is it's first act about the creatures ? a. it sustains , preserves , provides for them . psalm . , . the eyes of all wait upon thee , and thou givest them their meat in due season ; thou openest thine hand , and satisfiest the desire of every living thing , and defendest them from danger . psalm . . thy righteousness is like the great mountains , thy judgments are a great deep , o lord , thou preservest man and beast . q. . vvhat is the second act of providence about the creatures ? a. it rules and governs the creatures and their actions . psalm . . he ruleth by his power for ever , his eyes behold the nations ; let not the rebellions exalt themselves . q. . how manifold is divine providence ? a. it is common and general over all , or special and peculiar to some men . tim . . vvho is the saviour of all men , especially of those that believe . q. . how is providence exercised about sinful actions ? a. in permitting them . acts . . in restraining them . psalm . . surely the wrath of man shall praise thee , and the remainder of wrath shalt thou restrain . and over-ruling them to good . gen. . . but as for you , ye thought evil against me , but god meant it unto good , to bring to pass , as it is this day , to save much people alive . q. . vvhat are the properties of providence ? a. it is ( ) holy . psalm . . the lord is righteous in all his ways , and holy in all his works . ( ) wise. psalm . . o lord , how manifold are thy works ! in wisdom hast thou made them all . ( . ) powerful . dan. . . and all the inhabitants of the earth are reputed as nothing , and he doth according to his will , in the army of heaven , and among the inhabitants of the earth , and none can stay his hand , or say unto him , what dost thou ? q. . vvhat is the first instruction from it ? a. that god's people are safe amidst all their enemies and dangers . chron. . . for the eyes of the lords run to and fro throughout the whole earth , to shew himself strong in the behalf of them whose hearts are perfect towards him . q. . vvhat is the second instruction ? a. that prayer is the best expedient to prosperity , and success of our lawful affairs . psalm . . the lord is nigh unto all them that call upon him , to all that call upon him in truth . q. . vvhat is the third instruction from it ? a. that god's people should rest quietly in the care of his providence for them in all their straits . matt. . . behold the fowls of the air , for they sow not , neither do they reap , nor gather into barns ; yet our heavenly father feedeth them ; are ye not much better than they ? q. . vvhat is the last instruction from it ? a. that it is no small priviledge to be adopted children of god , and the members of christ , for all is ordered for their eternal good. eph. . , . and hath put all things under his feet , and gave him to be head over all things to the church , which is his body , the fulness of him , that filleth all in all . of the covenant of works . quest. . what special art of providence did god exercise towards man , in the estate wherein he was created ? a. when god had created man , he entred into a covenant of life with him , upon condition of perfect obedience , forbidding him to eat of the tree of knowledge of good and evil upon pain of dea●h . q. . what was god's covenant with adam before the fall ? a. it was to give life and happiness upon condition of perfect personal obedience . gal. . . the law is not of faith ; but the man that doth them , shall live in them . q. . was this covenant made only with adam , or with him and his posterity ? a. it was made with him , and all his natural posterity , descending in the ordinary way of generation from him . rom. . . wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . v. and . nevertheless , death reigned from adam to moses , even over them that had not sinned after the similitude of adams transgression , who is the figure of him that was to come : therefore as by the offence of one , judgment came upon all men to condemnation ; even so by the righteousness of one , the free gift came upon all men unto justification of life . q. . was adam able to preform the obedience required of him in that covenant ? a. yes ; for he was made upright . eccles. . . god made man upright , but they have sought out themselves many inventions . q. . had this covenant any mediator ? a. no , he neither had , nor needed any mediator for satisfaction ; because no sin was in him ; nor intercession , for he wanted nothing . q. . did this covenant admit of no repentance , nor accept any short endeavours ? a. no , it did not ; but sentenceth and curseth the transgressors of it , for the least breach . gal. . . cursed is every one that continueth not in all things which are written in the book of the law to do them . q. . how was the threatning fulfilled , of dying in the day he eat , seeing he lived years ? a. he died spiritually , that day ; and though the sentence on his body was respited in order to posterity , yet then his body received the death wound , of which afterward he died . q. . what is the first inference from adam's covenant ? a. miserable are all they that grow on the natural root of the first adam . gal. . . . tell me , ye that desire to be under the law . do ye not hear the law ? for it is wrrtten , that abraham had two sons , the one by a bond-maid , the other by a free-woman . q. . vvhat is the second inference ? a. that god is just in all the punishments and miseries that came upon man , yea , infants , that never sinned after his similitude . rom. . . nevertheless death reigned from adam , to moses , even over them that had not sinned after the similitude of adam's transgression . q. . vvhat is the third inference ? a. the glorious priviledge of believers , who are under a better covenant , establisht upon better promises . heb. . . but now hath he obtained a more excellent ministry , by how much also he is the mediator of a better covenant , which is establisht upon better promises . q. . vvhat is the last inference ? a. that we should pity the unregenerate , especially our own among them ; and labour to plant them in the second adam . of the fall of man. quest. . did our first parents continue in the estate wherein they were created ? a. our first parents being left to the freeedom of their own w●ll , fell from thee estate wherein they were created , by sinning against god. q. . how doth it appear that man is fallen ? a. by the scripture history , an account of it in gen. . , . and when the woman saw that the tree was good for food , and that it was pleasant to the eyes , and a tree to be desired to make one wise , she took of the fruit thereof , and did eat , and gave also unto her husband with her , and he did eat . and the eyes of them both were opened , and they knew that they were naked , and they sewed fig-leaves together , and made themselves aprons , and they heard the voice of the lord god walking in the garden , in the cool of the day , and adam and his wife hid themselves from the presence of the lord god , amongst the trees if the garden . and the sad experience we all have of it in our own selves . rom. . . therefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . q. . how could man fall , since he was made upright ? a. though he was upright , yet his will was mutable ; and by abusing that liberty , he fell . eccles. . . lo this only have i found , that god hath made man upright , but they have sought out many inventions . q. . how did god leave him to abuse the freedom of will ? a. not by inclining him to abuse it ; but by with-holding that further grace which he was no way obliged to continue to him . q. . did the will of man lose its liberty to good , by the fall ? a. yes , it did , and is so wounded , that it cannot without preventing and regenerating grace put forth one spiritual and saving act . eph. . , , . for by grace are ye saved , through faith , and that not of our selves , it is the gift of god. not of works , lest any man should boast ; for we are all his workmanship , created in christ iesus unto good works , &c. q. . vvhat was the aggravation of adam's sin ? a. it was aggravated in his being a publick innocent person , so newly placed in a state of happiness and liberty . q , . what is the first inference from the fall ? a. that the best creature left to himself , cannot be long safe ; as the angels , and adam . psal. . . nevertheless man being in honour abideth not , he is like the beast that perish . q. . what is the second inference ? a. that since man could not be his own keeper , he can be much less his own saviour . cor. . . not that we are sufficient of our selves to think any thing as of our s●lves ; but our sufficiency is of god. q. . what is the third inference ? a. that it is impossible for the covenant of works to justify any one . rom. . . therefore by the deeds of the law there shall no flesh be justified in his sight . rom. . . for what the law could not do , in that it was weak through the flesh ; god sending his own son , in the likeness of sinful flesh , and for sin condemned sin in the flesh . q. . what is the last inference ? a. what cause have we to bless god for christ , who recovered us when the fall left us helpless ? rom. . . for when we were yet without strength , in due time christ died for the ungodly . of sin. quest. . what is sin ? a. sin is any want of conformity unto , or transgression of the law of god. q. . what is meant by the law ? a. the commands and rules flowing from god's soveraignty , whereby his will is manifested , and the creature bound to obedience . q. . where is this law written ? a. it is written either in the heart , rom. . . which shews the work of the law written in their hearts , which we call the law of nature . or in the bible , which we call the written moral law. q. . what conformity is due to this law of god ? a. a two fold conformity is due to it . first , internal , in our hearts . secondly ; external , in our lives ; and the want of either is sin , ioh. . . whosoever committeth sin , transgresseth also the law ; for sin is the transgression of the law . q . how doth it appear that the want of internal conformity is sin ? a. because the law requires it . mark . . and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength ; for this is the first commandment . and condemns the want of it , rom. . . what shall we say then ? is the law sin ? god forbid ; nay , i had not known sin but by the law ; for i had not known lust , except the law had said , thou shalt not covet . q . is nothing a sin but what is against god's law ? a no , nothing can be a sin but what god hath either expresly , or by consequence forbidden in his word . q wherein lies the evil of transgressing god's laws ? a. the evil of sin principally lies in offence and wrong done to god , whose soveraignty it labours to shake off , and despises his will. psal. . . against thee , thee only , have i sinned , and done this evil in thy sight . q. . vvhat further evil is in sin ? a. it highly wrongs the sinner's soul , by defacing , defiling , and damning it . prov. . . but he that sinneth against me , wrongeth his own soul : all they that hate me , love death . q. . vvherein is the evil of sin manifested ? a. it 's manifested in the death of christ , the terrors of conscience , and torments of hell. q. . vvhat course must the sinner take to recover himself out of his misery ? a. repentance towards god , faith towards christ ; and both evidenced by new obedienc● . acts . . testifying both to the jew , and also to the greeks , repentance towards god , and faith towards our lord iesus christ. q. . vvhat may we infer from hence ? a. that we have infinite cause to bless god for christ's satisfaction of the law for our sins . of the tree of knowledge . quest. . what is the sin whereby our first parents fell from the estate wherein they were created ? a. the sin whereby our first parents fell from the estate wherein they were created , was their eating the forbidden fruit . q. vvhy was this tree called the tree of knowledge ? a. not from any natural efficacy it had to give knowledge ; but the knowledge he should have by eating , or not eating , was experimental knowledge , ( i. ● . ) knowledge to his sorrow . q. . vvhy did god forbid him this tree ? a. first , for the discovery of his dominion over man. secondly , for the trial of his subjection and obedience . thirdly , for the aggravation of his sin , if he should eat . q. . vvhat evil was there in eating of it ? a. there was a twofold evil , the evil of sin , and the evil of punishment , both very great . q. . what was the evil of sin ? a. a threefold evil of sin. first , against god , called disobedience . rom. . . for as by one man's disobedience many were made sinners . secondly , against himself , soul , body , and estate . thirdly , against his posterity . rom. . . wherefore as by one man sin entred into the world , and death by sin ; and so death passed upon all men , for that all have sinned . q . what was the evil of punishment ? first , loss of god's image . secondly , horror of conscience . thirdly , sorrow on the female sex. fourthly , curse on the creature . fifthly , expulsion from paradise . sixthly , death both of body and soul. q . what is the first instruction from it ? a. to take heed of small beginnings of temptations , and resist it in the first motions . iam. . . behold how great a matter a little fire kindleth . q. . what is the second inference ? a. not to hold a parly with the tempter . see cor. . . but i fear lest by any means , as the serpent beguiled eve , through his subtilty ; so your minds should be corrupted from the simplicity that is in christ. q. . what is the third inference ? a. that satan's policy lies much in the choice of his tempting instruments ; as eve and peter , &c. q. . vvhat is the fourth inference ? a. a necessity of keeping strong-guards on our senses . isa. . . that stoppeth his ears from hearing of blood , and shutteth his eyes from seeing evil , he shall dwell on high , his place of defence shall be the munition of rocks . q. . vvhat is the fifth inference ? a that covenant-breaking is a heinous sin , which god will punish . hos. . . he shall come as an eagle against the house of the lord , because they have transgressed my covenant , and trespassed against my laws . q. . vvhat is the last inference ? a. that the corruption of our nature is much seen in desiring forbidden things . rom. . . vvhat shall we say then ? is the law sin ? god forbid : nay , i had not known sin , but by the law ; for i had not known lust , except the law had said , thou shalt not covet . of the fall of adam , and ours in him . quest. . did all mankind fall in adam's first transgression ? a. the covenant being made with adam , not only for himself , but for his posterity ; all mankind descending from him by ordinary generation , sinned in him , and fell with him in his first transgression . q. . did no man ever escape the sin of adam ? a. yes , the man christ jesus did , and he only . heb. . . for such an high priest became us , who is holy , harmless , undefiled , separate from sinners . q. . why was not christ tainted with it ? a. because he came into the world in an extraordinary way . mat. . . now the birth of christ was on this wise , when as his mother mary was espoused to joseph , before they came together , she was found with child of the holy ghost . q. . how doth it appear all others are tainted with it ? a. it appears by scripture-testimony . rom. . . wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . and experience of the best men . rom. . . i find then a law , that when i would do good , evil is present with me . q. . how came all men to fall with adam ? a. because all were included in adam 's covenant , as a man's covenant includes his children before they be born ; or the treason of the father affects his posterity . q. . what infer you from hence ? a. the stupendious wisdom of god in sending christ in our nature , and yet without the sin and taint of it . cor. . . christ the wisdom of god. q. . what is the second inference ? a. hence we learn the admirable love of christ in taking our nature , with all the sinless infirmities thereof . rom. . . for what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh . q. . what is the third inference ? a. the necessity of our union with christ , in order to our participation of his righteousness and redemption . cor. . . for as in adam all die , so in christ shall all be made alive . q. . what is the fourth inference ? a. hence we learn the malignant and mortal nature of sin , in as much as our sin defiled and destroyed a whole world . q. . what is the fifth inference ? a. that though all be not equally sensible of their need , yet one sinner needs christ as much as another . q. . what is the last inference ? a. that no man hath any cause or reason to boast of the goodness of his nature , since the best were by nature under the same sin and misery as the worst . eph. . . among whom also we all had our conversation in times past , in the lust of our flesh , fulfilling the desires of the flesh , and of the mind , and were by nature the children of wrath even as others . of original sin. quest. . into what estate did the fall bring mankind ? a. the fall brought mankind into an estate of sin and misery . q. . wherein consists the sinfulness of that estat● whereinto man fell ? a. the fulness of that estate whereinto man fell , consists in the guilt of adam●s first sin , the want of original righteousness , and corruption of his ●●ole nature , which is commonly called original sin ; together with all actual transgressions which proceed from sin . q. . how many sorts of sin are all men under ? a. all men are guilty before god of two sorts of sin ; of original , and actual . psal. . . behold , i was shapen in iniquity , and in sin did my mother conceive me . eccles. . . for there is not a just man upon earth , that doth good and sinneth not q. . how can we be guilty of adam's first sin ? a. we are guilty of it , because adam sinned not only as a single , but also as a publick person , and representative of all mankind . rom. . , , . but not as the offence ; so also 〈◊〉 the free gift ; for if through the offence of one , many be dead : much more the grace of god , and the gift by grace , which is by one ma● , iesus christ , hath abounded unto many , and not as it was by one that sinned , so is the gift ; for the judgment was by one to condemnation . q . how else came we under his guilt ? a. we are guilty of his sin by generation , for we were in his loyns ; as treason stains the blood of the posterity , or the parents leprosie the children . psal. . . behold i was shape● in iniquity , and in sin did my mother conceive me . q . wherein doth it consist ? a. it consists in two things . first , in our aversation and enmity to that which is good . rom. . . in me , that is , in my flesh , there dwelleth no good thing . secondly , in proneness to that which is evil . rom. . . but i am carnal , sold under sin . q . is this corruption of nature in all men ? a. yes , in all meer men and women , none exempted . rom. . . and . as it is written , there is none righteous , no not one , for all have sinned , and come short of the glory of god. q. . in what part of our nature doth this sin abide ? a. it abides in the whole man , in every part of man , both soul and body . gen. . . god saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart was only evil continually . thes. . . now the god of peace sanctify you wholly , and i pray god your whole spirit , and soul , and body , be preserved blameless unto the coming of our lord iesus christ. q. . how is the body infected by it ? a. in the readiness of the bodily members to further sin , and its temptations in the soul. rom. . , , . their throat is an open sepulcher , with their tongues they have used deceit , the poyson of asps is under their lips , whose mouth is full of cursing and bitterness , their feet are swift to shedblood . q. . what learn we from original sin ? a. to bear patiently the miseries we see on our children , and their death also without murmuring . rom. . . nevertheless death reigned from adam to moses , even over them that had not sinned after the similitude of adam's transgression . q. . what is the second instruction ? a. it teaches us humility , and should be matter of confession and humiliation , when we sin actually . psal. . . behold i was shapen in iniquity , and in sin did my mother conceive me . q. . what is the third instruction ? a. it should provoke parents to use their utmost diligence for the conversion of their children , who draw sin from them . q . what is the last instruction ? a. it teaches us the necessity of regeneration , and should provoke us greatly to desire it . of man's misery . quest. . what is the misery of that estate whereinto man fell ? a. all mankind by their fall lost communion with god , are under his wrath and curse ; and so made liable to all miseries in this life , to death it self , and to the pains of hell for ever . q. . what communion had god with man before the fall ? a. man then enjoyed the gracious presence and favour of god with him , which was better than life . q. . how doth it appear this was lest by the fall ? a. it appears by scripture-testimony , that adam lost it as to himself . gen. . and adam and his wife hid themselves from the presence of the lord god , among the trees of the garden . and we in him . eph. . . at that time ye were without christ , being aliens from the commonwealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . q. . was this the only misery that came by the fall ? a. no ; man did not only lose communion with god , but fell under his wrath and curse . eph. . . and were by nature children of wrath , even as others . q. . doth the wrath and curse of god then lie on all men ? a. it lies on all the unregenerate in the world . gal. . . cursed is every one that continueth not in all things which is written in the book of the law , to do them . but believers are delivered from it by christ. thes. . . even iesus , which delivered us from the wrath to come . q. . how are the miseries of man by the fall divided ? a. they are divided into the miseries of this world , and of the world to come . q . what are the miseries that come on them in thss world ? a. the miseries of life ; as sickness , pain , poverty on the body , fear , trouble , sorrow on the mind , and at last death it self rom. . ult . the wages of sin is death . q. . what are the miseries after this life ? a. the pains and torments of hell for ever . psal. . . the wicked shall be turned into hell . q. . what are the torments of hell ? a. pain of loss , and pain of sense . mat. . . depart from me ye cursed into everlasting fire . q. . what learn you from hence ? a. the woful state of the unconverted . miserable here , and miserable to eternity . q. . what else learn we hence ? a. the great salvation believers have by christ from all this misery . heb. . . how shall we escape if we neglect so great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them that heard him . of the salvation of god's elect , and of the covenant of grace . quest. . did god leave all mankind to perish in the state of sin and misery ? a. god having out of his meer good pleasure from all eternity , elected some to everlasting life , di● enter into a covenant of grace , to deliver them out of the estate of sin and misery ; and to bring them into an estate of salvation by a redeemer . q. . are some persons chosen to salvation , and others left ? a. yes : god hath chosen some to salvation , and passed by others ; as the scriptures speak . see rom. . . moreover whom he did predestinate , them he also called . and jude v. . for there are certian men crept in unawares , who were before of old ordained to this condemnation , ungodly men , &c. q . did god chuse some because he foresaw they would be better than others ? a. no : god's choice was not on foreseen works ; but meerly of his grace , and good pleasure of his will. eph. . . . having predestinated us into the adoption of children by iesus christ unto himself , according to the good pleasure of his will , to the praise of the glory of his grace . q. . is this election of god made in time , and that according as men use their free will , or from eternity ? a. election is an eternal act of god before the world was , and depends not on man's using his free-will ; as appears from eph. . . according as he hath chosen us in him , before the foundation of the world , that we should be holy , and without blame before him in love . q. . shall all that be elected , be called , and saved ? a. yes , the scripture is full and plain for it . acts . . and when the gentiles heard this , they were glad , and glorified the word of the lord , and as many as were ordained to eternal life , believed . rom. . . moreover , whom he did predestinate , them he also called , &c. q. . by whom are the elect saved ? a. by christ the only redeemer . tit. . , , . but after that the kindness , and love of god our saviour towards man appeared not by works of righteousness which we have done , but according to his mercy , he saved us , by washing of regeneration , and renewing of the holy ghost , which he shed on us abundantly , through iesus christ our saviour . q. . is there no other way of salvation but by christ ? a. no , no other way is revealed in scripture . acts . . neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved . q . what learn you from god's election ? a. what cause we have to admire free-grace in our choice , who were no better than others . eph. . . and were by nature children of wrath , even as others . q. . what is the second instruct●on ? a it teaches us humility , we made not our selves to differ ; but the free grace of god made the difference . cor. . . for who maketh thee to differ from another ? q. . what is the third instruction ? a. it teaches us diligence to make our election sure to our selves , by our calling . pet. . . wherefore the rather brethren , give diligence to make your calling and election sure . q. . what is the fourth instruction ? a. it is matter of comfort to god's elect , amidst all dangers in the world . tim. . . nevertheless the foundation of god standeth sure , having this seal , the lord knoweth them that are his . of the covenant of grace . quest. . what is the covenant of grace ? a. it is a new compact or agreement made with sinners , out of meer grace , wherein god promiseth to be our god , and that we shall be his people , and to give everlasting life to all that believe in christ. ier. . . but this shall be the covenant that i will make with the house of israel , after those days , saith the lord , i will put my law in their inward parts , and write it in their hearts , and will be their god , and th●y shall be my people . q . how doth this covenant differ from the covenant of works ? a. they differ many ways ; but principally in three things . first , the covenant of works had no mediator ; the covenant of grace hath a mediator . heb. . and to iesus the mediator of the new covenant . secondly , in the former , no place was found for repentance . in the second , god admits it . heb. . . for this is the covenant that i will make with the house of israel , after those days , saith the lord , i will put my laws in their minds , and write them in their hearts , and i will be to them a god , and they shall be to me a people . ver. . for i will be merciful to their unrighteousness , and their sins will i remember no more . thirdly , in their condition ▪ the former requires exact obedience , the latter faith , and sincere obedience . mark . . he that believeth , and is baptized , shall be saved . q. . may a sinner that hath no worthiness at all of his own , be taken into the covenant of grace ? a. yes , he may . isa. . i , even i , am he , that blotteth out thy transgressions for mine own sake , and will not remember thy sins . this covenant is not of works , but of grace . rom. . , . and if by grace , then it is no more of works , otherwise grace is no more grace ; but if it be of works then it is no more grace , otherwise work is no more work . q . is this covenant changeable , or an unchangeable covenant ? a. no , it is not changeable , but everlasting and unchangeable forever . isa. . . for the mountains shall depart , and the hills be removed , but my kindness shall not depart from thee , neither shall the covenant of my peace be removed , saith the l●rd , that hath mercy on thee . q. . what are the principal things bestowed in this covenant ? a. god himself , and in and with him pardon and salvation . ier. . . i will be their god , and they shall be my people . q. . can no sin be forgiven out of this covenant ? a. no , god pardons none out of this covenant . iob . . but he that believeth not , is condemned already . q. . what is the first instruction hence ? a. humbled and believing sinners have singular support from this new covenant . iohn . . i write unto you little children , because your sins are forgiven you for his name sake . q. . what is the second instruction from hence ? a. that 't is the great concern of all men to examine whether they be in this covenant , or no. cor. . . examine your selves , whether ye be in the faith , prove your own selves ; know ye not your own selves , how that iesus christ is in you , except y● be reprobates . q. . what is the third instruction ? a. see here the miserable state of the wicked , which have no interest in it . psal. . . but unto the wicked god saith , what hast thou to do to declare my statutes , or that thou shouldst take my covenant in thy mouth ? q. . what is the last instruction ? a. that christians are obliged to walk as people in covenant with god pet. . . but ye are a chosen generation , a royal priesthood , an holy nation , a peculiar people ; that ye should shew forth the praises of him , who hath called you out of darkness into his marvellous light . of the only redeemer . quest. . who is the redeemer of god's elect ? a. the only redeemer of god's elect , is the lord iesus christ , who being the eternal son of god , became man , and so was , and continueth to be god and man , in two distinct natures , and one person for ever . q. . what doth the name redeemer signify ? a. it signifies one that frees another out of captivity and bondage , as christ did . matt. . . and to give his life a ransome for many . q. . what was the misery from which christ delivered us ? a. a twofold misery , vis . sin and hell. first , sin. mat. . . thou shalt call his name iesus , for he shall save his people from their sins . secondly , hell. thes. . . even iesus , who delivered us from the wrath to come . q. . how did christ deliver us from this misery ? a. first , by price . sec●udly , by power . by price . pet. . , . ye are not redeemed with silver and gold from your vain conversation , received by tradition from your fathers : but with the precious blood of christ , as of a lamb without blemish , and without spot . by power . col. . . who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son . q. . when was the redemption wrought by christ ? a. it was decreed from eternity ; it was actually wrought on the cross. col. . . and having made peace through the blood of his cross ▪ by him to reconcile all things unto him self , by him , i say , whether they be things in earth , or things in heaven . q. . how then could they be redeemed that died before ? a. though christ's blood was actually shed after the old-testament believers died ; yet the virtue of christ's death extends to them , as well as us . heb. . , . and these all having obtained a good report through faith , received not the promise , god having provided some better thing for us , that they without us should not be made perfect . q. . why would not god deliver us without such a redeemer ? a because it was not so much for the honour of his justice . rom. ● . . whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness , for the remission of sins that are past , through the forbearance of god. to declare , i say , at this time his righteousness , that he might be just , and the justifier of him that believeth in iesus . q. . what is the first instruction hence ? a. that all that are out of christ are in a miserable bondage , and captivity . iohn . . if the son therefore shall make you free , ye shall be free indeed . q. . what is the second instruction ? a. hence see the heinous nature of sin , which required such a price to satisfy for it . pet. . , . vve were not redeemed with corruptible things , as silver and gold , but with the precious blood of christ , as of a lamb without blemish , and without spot . q. . vvhat is the third iustruction hence ? a. the wonderful love of christ in redeeming us at such a rate . rev. . . who loved us , and washed us from our sins in his own blood . q. . what is the last instruction ? a. this strongly obligeth us to an universal holiness . cor. . . for ye are bought with a price ; therefore glorify god in your body , and in your spirit , which are gods. of christ's incarnation . quest. . how did christ being the son of god become man ? a. christ the son of god became man , by taking to himself a true body , and a reasonable soul , being conceived by the power of the holy ghost , in the womb of the uirgin mary , and born of her , yet without sin. q. ▪ who is the only redeemer of god's elect ? a. the lord jesus christ is their only redeemer , and there is no other redeemer besides him . acts . . neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved . q. . how is he the son of god , or can be , as no other is so ? a. he is the son of god by nature , from all eternity , and so no angel or saint is . heb. . . for unto which of the angels said he , at any time , thou art my son , this day have i begotten thee ? q. vvhy was it necessary he should become man ? a. that he might be capable to suffer death in our room . heb. . , , . for verily he took not on him the nature of angels , but he took on him the seed of abraham ; wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high priest , in things pertaining to god , to make reconciliation for the sins of the people . q. . why must the redeemer be god as well as man ? a. because the blood of a meer man could not satisfy and redeem us . acts . . feed the church of god , which he hath purchased with his own blood . q. . do these two natures make two persons ? a. no , the humane nature is united to the second person , and subsists in union with it . iohn . . and the word was made flesh , and dwelt among us , and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth . q . vvas the union only for a time ? a. no , it continues and abides for ever . heb. . . but this man , because he continueth ever hath an unchangeable 〈…〉 q. . what is the first instruction hence ? a hence we learn the transcendent love of god to poor sinners . iohn . . god so loved the world , that he gave his only begotten son , that whosoever believeth on him should not perish , but have everlasting life . q . what is the second instruction ? a. hence we learn the matchless love of christ , that he should stoop to such a condition for us . cor. . . for ye know the grace of our lord iesus christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be made rich . q. what is the third instruction ? a. that the greatest sins are capable of remission to believers . iohn . . behold , the lamb of god which taketh away the sins of the world . q . what is the fourth instruction ? a. that those that be in christ need not fear the denial or want of an● other mercy . rom . . he that spared not his own son , but delivered him up for us all , how shall he not with him also freely give us all things ? q. . what is the fifth instruction ? a. hence we learn how impious it is to ascribe any part of the glory of redemption to any other besides christ q. . what is the sixth instruction ? a. this teaches us the miserable condition of all that are out of christ , and the necessity of their damnation , he being the only redeemer . of the manner of christ's incarnation . quest. . was christ's incarnation a voluntary act in him ? a. yes , it was ; for though he had a command to die for us , iohn . . no man taketh it from me , but i lay it down of my self , i have power to lay it down , and i have power to take it again ; yet he came willingly . psal . , . sacrifice and offerings thou didst not desire , mine ears hast thou opened ; burnt offerrings , and sin offerings hast thou not required ; lo , i come , in the volume of thy book , it is written of me , v. . i delight to do thy 〈…〉 q. . was the body of christ a real and true humane body ? a. yes , it was a true and real body , not the appearance and shape of a body only . luke . . and he said unto them , why are ye troubled , and why do thoughts arise in your hearts ? ver. . behold my hands , and my feet , that it is i my self ; handle me , and see , for a spirit hath not flesh and bones as ye see me have . q. . had he a true humane soul as well as a body ? a. yes , he had , a real humane soul also , and all the natural faculties and powers thereof . mat. . . then saith he unto them ▪ my soul is exceeding sorrowful , even unto death . q. . was he then in all respects like to other men ? a. no ; his conception was not like others . isa. . . behold , a virgin shall conceive , and bear a son , and shall call his name emanuel . and he had no sin in him as others have . heb. . . for such an high priest became us , who is holy , harmless , undefiled , separate from sinners . q. . did christ put off the humane nature at his ascention ? a. no , he did not , but carried it up to glory , and now is in our nature in heaven . tim. . . received up into glory . q. . why did he assume our nature ? a. that he might die in it for our salvation . heb. . . and delivered them who through fear of death were all their life time subject to bondage . q . why did he rise in it after death ? a. he raised it from the dead , for our justification . rom. . . who was delivered for our offences , and was raised again for our iustification . q . why did he ascend in our nature into heaven ? a. to be a mediator of intercession in our nature : heb . . wherefore he is able also to save them to the uttermost that come unto god by him , seeing he ever liveth to make intercession for them . q . what is the first instruction from hence ? a. that the body of christ is not every where , but is contained in heaven . acts . . whom the heaven must receive till the times of restitution of all things . q. . vvhat is the second iustruction ? a. that christ is full of tender compassions to his peoples infirmities . heb. . . for we have not an high priest which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin . q. . vvhat is the third instruction ? a. that great and admirable is the glory designed for the bodies of believers . phil. . . vvho shall change our vile bodies , that it may be fashioned like unto his glorious body , according to the working , whereby he is able even to subdue all things unto himself . q. . vvhat is the last instruction ? a. that the bodily eyes of believers after the resurrection , shall see christ in glory . iob . , . and though after my skin , worms destroy this body , yet in my flesh shall i see god. vvhom i shall see for my self , and mine eyes shall behold , and not another . of christ's offices . quest. . what offices doth christ execute as our redeemer ? a. christ as our redeemer doth execute the office of a prophet , of a priest , and of a king , both in his estate of humiliation and exaltation . q. . what are the states and conditions of our redeemer ? a. christ's states are twofold , namely , his state of humiliation , and his state of exaltation . phil. . , . and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross . vvherefore god also hath highly exalted him , and given him a name above every name . q. . how many offices belongs to christ in these states ? a. christ hath a threefold office ; namely , of a prophet , of a priest , and of a king. q. why doth christ take all these three offices ? a. because they are all necessary for our salvation , and we have the benefit of them all . cor. . . who of god is made unto us wisdom , and righteousness , and sanctification , and redemption . q. . can no man take christ in one office , and not in another ? a. no ; whoever will have the benefit of any one , must receive him in all . acts . . him hath god exalted with his right hand to be a prince , and a saviour , for to give repentance unto israel , and forgiveness of sins . q. . what respect have the offices of christ to the promises ? a. the promises flow out of them as out of their fountain . cor. . . for all the promises of god in him , are yea , and in him , amen . q. . what promises flow out of the prophetical office ? a. all the promises of illumination , guidance and direction flow out of christ's prophetical office. q. . what promises flow out of the priestly office ? a. all the promises of pardon and peace flow out of it . q. . what promises flow out of the kingly office ? a. all the prom●ses of defence , protection and deliverances . q . what is the first instruction ? a. hence we learn the compleatness of christ for all the wants of his people . col. . . and ye are compleat in him . q. . what is the second instruction ? a. hence we learn the folly and misery of all hypocrites that close partially with christ. q what is the third instruction ? a. hence we learn the singular dignity of the lord jesus . none ever have all those offices but christ. q. . what is the last instruction ? a. that faith is a considerate act ; and requires much deliberation . of c●rist's prophetical office. quest. . how doth christ execute the office of a prophet ? a. christ executeth the office of a prophet , in revealing to us by his word and spirit , the will of god for our salvation . q. . what doth christ's prophetical office imply ? a. it implies man's natural blindness and ignorance . cor. . . but the natural man receiveth not the things of the spirit of god , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . q. . what ●lse doth it imply ? a. that christ is the original and fountain of all that light , which guides us to salvation . cor. . , . for god who commanded the light to shine out of darkness , hath shined in our hearts to give the light of the knowledge of the glory of god in the face of iesus christ. q. . how doth christ teach men the will of god. a. he doth it by external revelation of it . acts . . for moses truly said unto the fathers , a prophet shall the lord your god raise up unto you of your brethren , like unto me , him shall ye hear in all things , whatsoever he shall say unto you . and by internal illumination . luke . . then opened he their understanding , that they might understand the scripture . q. what need then of man's ministry ? a. very much ; for christ hath instituted ministers as instruments , by whom he will teach us . eph. , . and he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ. acts . . to open their eyes , and to turn them from darkness to light , and from the power of satan unto god , that they may receive forgiveness of sins . q. . can no man savingly know the will of god without the teachings of christ ? a. no ; though common knowledge may be obtained in a natural way , yet not saving . mat. . . at that time iesus answered , and said , i thank thee , o father , lord of heaven and earth ; because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . q. . how appears it that christ is appointed to this office ? a. we have the written word for it . acts . . a prophet shall the lord your god raise up unto you of your brethren , like unto me , him shall ye hear in all things , whatsoever he shall say unto you . q. . what is the first instruction hence ? a. none need be discouraged at their natural weakness , if christ be their teacher . mat. . . at that time iesus answered , and said , i thank thee , o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . psal. . . the testimonies of the lord are sure , making wise the simple . q. . what is the second instruction ? a. that it 's a dreadful judgment to be spiritually blinded under the gospel . cor. . , . but if our gospel be kid , it is hid to them that are lost , in whom the god of this world hath blinded the minds of them that believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine into them . q. . what is the third instruction ? a. that prayer is the best expedient to obtain saving knowledge . iam. . . if any of you lack wisdom , let him ask of god , that giveth to all men liberally , and upbraideth not , and it shall be given him . q . what is the last instruction ? a. learn hence the transcendent excellency of the knowledge of christ above all other knowledge . phil. . , . yea doubtless , i count all things but loss , for the excellency of the knowledge of christ iesus my lord. of christ's priesthood . quest. . how doth christ execute the office of a priest ? a. christ executeth the office of a priest , in his once offering up of himself a sacrifice to satisfy divine iustice , and reconciling us to god , and in making continual intercession for us . q. . what is the priesthood of christ in general ? a. it is his expiation of our sins by the sacrifice of himself ▪ and obtaining god's favour for us . col. . . and having made peace through the blood of his cross , by him to reconcile all things unto himself ; by him , i say , whether they be things in heaven , 〈◊〉 things in earth . q. . what are the parts of christ's priestly office ? a. it hath two parts . first , oblation , or offering of himself . heb. . . how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works to serve the living god. secondly , intercession for us . heb. . . wherefore he is able also to save them to the uttermost , that come unto god by him , seeing he ever liveth to make intercession for them . q . what is the end of christ's oblation ? a. the end of it as to god , it was to satisfy his incensed justice . rom. . . whom god hath set forth to be a propitiation 〈…〉 mission of sins that are past , through the forbearance of god. and as to men , to put away their sins . heb. . . for then must he often have suffered since the foundation of the world , but now once in the end of the world , he hath appeared to put away sin by the sacrifice of himself . q. . what is the first difference between christ and other priests ? a. other priests offered the blood of beasts ; christ his own blood. heb. . . neither by the blood of goats and calves , but by his own blood , he entred in once into the holy place , having obtained eternal redemption for us . q. . what is the second difference ? a. they offered many sacrifices ; christ perfected all by one offering . heb. . . for by one offering he hath perfected for ever them that are sanctified . q. . what was the sacrifice christ offered to god ? a. his body . heb. . . by the which will we are sanctified through the offering of the body of iesus christ once for all . and his soul. isa. . . when thou shalt make his soul an offering for sin . q. . whence is the efficacy of this sacrifice ? a. from the divine person to whom that soul and body was united . acts . . feed the church of god , which he hath purchased with his own blood . q. . vvhat is the first inference from it ? a. that believers are discharged by christ from all their sins and debts . acts . . and by him all that believe are justified from all things . q. . vvhat is the second inference ? a. that it is a fearful thing to fall into the hands of an absolute god. luke . . for if they do these things in a green tree , what shall be done in the dry ? q. . vvhat is the third inference ? a. that it 's impossible for man to satisfy god for his own sins . psal. . . if thou , lord , shouldest mark iniquities , o lord , who shall stand ? q. . vvhat is the last inference ? a. that the christian religion only settles the conscience in peace . heb. . . how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works to serve the living god ? of christ's kingly office. quest. . how doth christ execute the office of a king ? a. christ executeth the office of a king in subduing us to himself , in ruling and defending us , and restraining and conquering all his and our enemies . q. . how manifold is christ's kingdom ? a. twofold . first , internal in men's souls . luke . . behold the kingdom of god is within you . secondly , external over the world . eph. . . and hath put all things under his feet , and gave him to be head over all things to the church . q. . vvhat is the end of christ's providential kingdom ? a. the good and salvation of the church . iohn . . at thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him . q. . vvherein doth he exercise his kingly power ? a. in restraining his , and his peoples enemies . psal. . . surely the wrath of man shall praise thee , the remainder of wrath shalt thou restrain . q. . how else is it exercised ? a. in protecting his church amidst all enemies . exod. . . and moses said , i will now turn aside , and see this gre●● sight , why the bush is not burnt . q. . vvhat instruments doth christ use ? a. angels are ministring spirit to him . heb. . . are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation ? and men , yea the worst of men . rev. . . and the earth helped the woman , and the earth opened her mouth and swallowed up the flood which the dragon cast out of his mouth . q. . in what manner doth christ rule the world ? a. by supream power . rev. . he hath on his vesture and on his thigh a name written , king of kings , lord of lords . and perfect wisdom . eph. . . in whom also we have obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsel of his own will. q . what learn we from hence ? a. that the church is saved amidst all dangers . ier. . . for i am with thee , saith the lord , to save thee ; though i make a full end of all nations , whither i have scattered thee , yet will i not make a full end of thee . q. . what is the second instruction ? a. that the godly may safely trust to christ's care . chron. . . for the eyes of the lord run to and fro throughout the whole earth , to shew himself strong in the behalf of them whose heart is perfect towards him . q. . vvhat is the third instruction ? a. that all plots against the church shall surely be defeated isa. . . no weapon that is formed against thee shall prosper . q . vvhat is the fourth instruction ? a. it gives the saints full satisfaction in all conditions . rom. . . and we know that all things work together for good to them that love god , to them that ●re called according to his purpose . q. . vvhat is the last inference ? a. we should not stand in a slavish fear of men . isa. . . i , even i am he that comforteth you ; who art thou that hou shouldst be afraid of a man , that shall die and of the son of man which shall be made as grass ? of christ's humiliation . quest. . wherein did christ's humiliation consist ? a. christ's humiliation consists in his being born , and that in a low condition , made under the law , undergoing the miseries of this life , the wrath of god , and the cursed death of the cross ; in being buried , and continuing under the power of death for a time . q. . vvhat doth christ's humbling of himself import ? a. his voluntariness in the deepest point of self-denial . psal. . . then said i , lo i come , in the volume of the book it i● written of me . q . vvhat was the first act of christ's humiliation ? a. his taking man's nature on him , with all its sinless infirmities . rom. . . god sending his own son , in the likeness of sinful flesh , and for sin condemned sin in the flesh . q. . what is the second part of his humiliation ? a. that mean life he lived in this world , which obscured his divine glory . mark . . is not this the carpenter , the son of mary ? q . vvhat was the first thing in christ's life that humbled him ? a. the poverty of it . mat. . . and iesus saith unto him , the foxes have holes , and the birds of the air have nests ; but the son of man hath not where to lay his head . q . vvhat was the second thing in his life that humbled him ? a. the temptations of satan , to which he was subject . mat. . . then was iesus led up of the spirit into the wilderness , to be tempted of the devil , and that for our sakes . heb. . . vvherefore in all things it behoveth him to be made like unto his brethren . v. . for in that he himself hath s●ffered , being tempted , he is able to succour them that are tempted . q . what is the third thing in christ that humbled him ? a. his subjection to the law. gal. . . but when the fulness of the time was come , god sent forth his son , made of a woman , made under the law . q . what was the fourth thing in christ's life that humbled him ? a. the reviling and contradictions of sinners . heb. . . for consider him that endured such contradiction of sinners against himself . q. . wherein was christ humbled in his death ? a. his death was painful and ignominious . gal. . . christ hath redeemed us from the curse of the law , being made a curse for us . for it is written , cursed is every one that hangeth o● a tree . made a curse for us ▪ and deserted in it . mat. . . and about the ninth hour , iesus cried with a loud voice , saying ; eli , eli , lamasabachthani , that is to say , my god , my god , why hast thou forsaken me ? q . what is the first inference from hence ? a. that lowliness and humility becomes christ's followers . mat. . . take my yoke upon you , and learn of me , for i am meek , and lowly in heart . q. . what is the second inference ? a. that christ's love to sinners is astonishingly great . cor. . . for ye know the grace of our lord iesus christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be made rich . q. . what is the third inference ? a. christians should be ready to suffer for christ. pet. . . forasmuch as christ hath suffered for us in the flesh ; arm your selves likewise with the same mind ; for he that hath suffered in the flesh , hath ceased from sin q. . what is the last inference ? a. that humiliation is the true way to exaltation . mat. . . and whosoever shall exalt himself , shall be abased ; and he that shall humble himself , shall be exalted . of christ's exaltation . quest. . wherein consists christ's exaltation ? a. christ's exaltation consists in his rising again from the dead on the third day ; in ascending up into heaven , in sitting at the right hand of god the father , and in coming to judge the world at the last day . q. . what is the first step of christ's exaltation ? a. his resurrection from the dead . q. . how doth his resurrection appear ? a. by the scripture prophesies accomplisht in him . cor. . . and that he was buried , and that he rose again the third day , according to the scriptures . q . why did christ rise again ? a. to establish our faith , and abolish our sins . cor. . . and if christ be not risen , your faith is vain , you are yet in your sins . q. . what other end was there of christ's resurrection ? a. to declare his divine power . rom. . . and declare● to be the son of god with power , according to the spirit of holiness by the resurrection from the dead . and to evidence the fulness of his satisfaction . john . . of rihgteousness , because i go to my father , and ye see me no more . q. . did christ rise in the same body he laid down ? a. it was substantially the same . iohn . . then saith he to thomas , reach hither thy finger , and behold my hands ; and reach hither thy hand , and thrust it into my side , and be not faithless , but believing . q. . what doth christ's resurrection teach us ? a. the certainty of resurrection after death . cor. . . but now is christ risen from the dead , and become the first fruits of them that slept . q. . what was the second step of christ's exaltation ? a. his ascention after forty days into heaven . acts . , . until the day in which he was taken up , after that he through the holy ghost had given commandments unto the apostles , whom he had ●hosen , to whom also he shewed himself alive after his passion , by many infallible proofs , being seen of them forty days , and speaking of the things pertaining to the kingdom of god. q. . vvhy did christ stay so long on earth ? a. to assure the truth of his resurrection , and to settle the due government of his church . acts . , . q. . for what end did he ascend ? a. to take possession of his glory . iohn . . and now , o father , glorify thou me with thine own self , with the glory which i had with thee before the world was . and that as our fore-runner . heb. . . vvhither the fore-runner is for us entred , even iesus , &c. q. . in what manner did christ ascend ? a. triumphantly , and magnificently . psal. . . god is gone up with a shout , the lord with a sound of a trumpet . q. . vvhat doth his ascension teach us ? a. heavenly-mindedness . col. . , . if ye them be risen with christ , seek those things which are above , where christ sitteth at the right hand of god ; set your affections on things above , and not o● things on the earth . and an encouragement in our christian race . heb. . , . vvherefore seeing we also are compas●ed about with so great a cloud of witnesses , let us lay aside every ●eight , and the sin which doth so easily beset us , and let us run with ●atience the race that is set before us , looking unto iesus the au●hor and finisher of our faith . vvho for the joy that was set before him , endured the cross , despising the shame , and is sate down at the right hand of the throne of god. the second part of the th question of christ's exaltation . quest. . what was the third degree of christ's exaltation ? a. his sitting at god's right hand in heaven . heb. . . vvhen he had by himself purged our sins , sate down on the right hand of the majesty on high . q. . vvhat doth god's right hand signify ? a. a state of honour . heb. . . but to which of the angels said he at any time , sit on my right hand until i make thine enemies thy footstool ? and power . mat. . . hereafter shall ye see the son of man sitting on the right hand of power . q. . vvhat is implied in christ's sitting there ? a. that his work on earth is finished . heb. . , . but this man after he had offered one sacrifice for sin , for ever sate down on the right hand of god. q. . vvhat else doth it signify ? a. christ's power over all enemies . psal. . . the lord shall send the rod of thy strength out of sion ; rule thou in the midst of thine enemies . q. . vvhat learn we from christ's sitting there ? a. the high honour believers are advanced to by christ. eph. . . and hath raised us up together , and made us sit together in heavenly places in christ iesus . q. . vvhat is the last step of christ's exaltation ? a. his coming to judgment . acts . . and he commanded us to preach unto the people , and to testify that it is he which was ordained of god , to be judge of quick and dead . q. . it is certain there shall be a iudgment-day ? a. yes , the scripture assures it . cor. . . for we must all appear before the judgment-seat of christ. and every man's conscience witnesses to it . rom. . . in the day when god shall judge the secrets of men by iesus christ , according to my gospel . q. . what is the first property of christ's iudgment ? a. it will be awful and solemn . thes. . . for the lord himself shall descend from heaven with a shout , with the voice of the arch-angel , and with the tr●mp of god , and the dead in christ shall rise first . q. . vvhat is the second property of it ? a. it will be exact and critical . rom. . . in the day when god shall judge the secrets of men by iesus christ , according to my gospel . mat. . . but i say unto you , that every idle word that men shall speak , they shall give account thereof in the day of iudgment . q. . what is the third property of it ? a. it will be an universal judgment . rev. . . and i saw the dead , small and great , stand before god , and the books were opened . q. . how is this a part of christ's exaltation ? a. he now acts in the fulness of his kingly power . mat. . . then shall the king say unto them on his right hand , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world . and this will rowl away the reproach of his enemies . rev. . . behold he cometh with clouds , and every eye shall see him , and they also which pierced him . q. . what learn we from christ's being iudge ? a. that believers shall not be cast in judgment . rom. . . there is therefore now no condemnation to them that are in christ iesus . q. . what learn we hence ? a. the deplorable state of christless persons . luke . . but those mine en●mies that would not that i should reign over them , bring hither , and slay them before me . q. . what else learn we from christ's iudgment ? a to give all diligence to be found of him in peace . pet. . . wherefore beloved , seeing that ye lock for such things , ●e diligent , that ye may be sound of him in peace . of the application of christ. quest. . how are we made partakers of the redemption purchased by christ ? a. we are made par●akers of the redemption purchased by chri●t , by the effectual application of it to us by his holy spirit . q. . what did our redemption cost christ ? a. it cost him his own blood to obtain it . heb. . . neither by the blood of goats and calves , but by his own blood , he entred once into the holy place , having obtained eternal redemption for us . q. . can none have the benefit of it , exceept it be applied to them ? a. no ; if christ be not applied , we cannot be saved . iohn . . but as many as received him , to them gave he power to become the● sons of god , even to them that believe on his name . q. whos 's work or office is it to apply christ to us ; a. it 's the office and work of god's spirit . tit. . . but after that the kindness and love of god our saviour towards man appeared , not by works of righteousness which we have done ; but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . q. . w●at means doth the spirit use in applying christ ? a. the external means he makes use of , is the ministry of the gospel . cor. . . who then is paul , and who is apollo , but ministers by whom ye believed ? q. . is this s●fficient of it self ? a. no ; the blessing and power of the spirit must accompany it , or christ cannot be applied . thes. . , . for our gospel came not unto you in word only , but also in power , and in the holy ghost , and in much assurance , as ye know what manner of men we were among you for your sake . and ye became followers of us , and of the lord , having received the word in much affliction , with joy of the holy ghost . q. . to whom doth the spirit apply christ ? a. to those that were given him of the father before the world was . acts . . and as many as were ordained to eternal life believed . john . . even the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him ; but ye know him , for he dwelleth with you , and shall be in you . q. . is the application of christ to a soul finisht at once ? a. tho the first act of faith unites the soul to christ , yet it is a continued act . pet. . . to whom coming as unto a living stone . q. . what learn you from hence ? a. what a destitute thing the soul is that 's out of christ. rev. . , . because thou sayest i am rich , and increased with goods , and have need of nothing , and knowest not that thou art wretched , and miserable , and poor , and blind , and naked . q. . what els● doth it teach us ? a. the riches and dignity of believers . christ , and all his purchases are theirs . cor. . , . whether paul , or apollo , or c●phas , or the world , or life , or death , or things present , or things to come , all are yours , and ye are christ's , and christ is god's . q. . what else doth it teach us ? a. the righteousness of god in the destruction of all unbelievers . iohn . . mark . . he that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned . of our vnion with christ. quest. . how doth the spirit apply to us the redemption pu●chased by christ ? a. by working faith in us , thereby uniting us to christ in our effectual calling . q. . can none have saving benefit by christ , but such as are united to him ? a. no ; for as adam 's sin could not hurt us , except we had been in hin ; so christ's redemption cannot profit us , except we are in him . cor. . . but of him are ye in christ iesus , who of god is made unto us wisdom , righteousness , sanctification and redemption . q . what are the bonds of this union ? a. the spirit on god's part . iohn . . and he that keepeth his commandments dwelleth in him , and he in him ; and hereby we know that he abideth in us , by the spirit which he hath given us . and faith on our part . eph . . that christ may dwell in your hearts by faith . q. . what is the first property of this union ? a. it is an intimate union . eph. . . for we are members of his body , of his flesh , and of his bones . q. . what is the second property ? a. it is an union never to be dissolved . rom. . , . who shall separate us from the love of christ ? shall tribulation , distress , or persecution , or famine , or nakedness , or peril , or sword ? for i am persuaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate us from the love of god which is in christ iesus our lord. q. . what is the third propety of this union ? a. it makes christ , and all that he hath purchased , become ours . cor. . . all are yours , and ye are christ's , and christ is god's . q. . what is the fourth property of this union ? a. it is the foundation and root of all our spiritual and acceptable obedience . iohn . abide in me , and i in you ; as the branch cannot bear fruit of it self , except it abide in the vine ; no more can ye , except ye abide in me . q. . what is the first inference from hence ? a. that saving grace in the saints is immortal , being sec●●red to them in and by christ. col. . . your life is hid with 〈◊〉 in god. q. . what is the second inference ? a. that the relation between christ and believers is ver● dear and intimate . eph. . . for we are members of his 〈◊〉 of his flesh , and of his bones . q. . what is the third inference ? a. that believers need not be afraid to go down to 〈◊〉 grave . rom. . . for i am perswaded , that neither death 〈◊〉 life , — nor any other creature shall be able to separate us from th● love of god , which is in christ iesus our lord. and this unio● holds after death . mat. . , . but as touching the res●rection of the dead , have ye not read that which was spoken unto y●● by god , saying , i am the god of abraham , and the god 〈◊〉 isaac , and the god of iacob ? god is not a god of the dead , but 〈◊〉 the living . q . what is the fourth inference ? a. that in wronging and persecuting the saints , 〈◊〉 wrong and persecute christ himself . acts . . and he fell t● the earth , and heard a voice saying unto him , saul , saul , why persecutest thou me ? q. . what is the fifth inference ? a. that in relieving and refreshing the saints , we relieve and refresh christ himself . mat. . , . for i was an hungry , and ye gave me meat , and i was thirsty , and ye gave 〈◊〉 drink ; i was a stranger , and ye took me in , naked and ye cloath●● me . i was sick , and ye visited me . i was in prison , and ye came 〈◊〉 me . ver. . in as much as ye have done it unto one of the leaf of these my brethren , ye have done it unto me . q. . what is the last inference ? a. that there is a sympathy in christ under all the pressure● and grievances of his people heb. . . we have not an high priest which cannot be touched with the feeling of our infirmities , 〈◊〉 was in all points tempted like as we are , yet without sin . of effectual calling : quest. . what is effectual calling ? a. effectual calling is the work of god's spirit , whereby convincing us of our sin and misery , enlightening our minds in the knowledge of christ , and renewing one wills , he doth perswade and enable us to embrace iesus christ , freely offered to us in the gospel . q. . what makes the difference between effectual and ineffectual calling ? a. ineffectual calling is when men have nothing but the external sound of the gospel . mat. . . for many be called , and few chosen . effectual is , when the spirit works in conjunction with the word . iohn . . it is written in the prophets , and they shall be all taught of god ; every man therefore that hath heard , and hath learned of the father , cometh unto me . q. . what is the first act of the spirit in effectual calling ? a. conviction of sin. iohn . . and when he is come , he will reprove the world of sin . q. . do the called of god hear any voice from heaven ? a. ordinarily it is a call without sound , yet as efficacious as an audible voice from heaven . q. . what is the second act of the spirit in our effectual calling ? a. the illumination of the mind in the knowledge of christ. acts . . to open their eyes , and to turn them from darkness to light , and from the power of satan unto god. q. . in what things doth it enlighten them ? a. in this , that christ is their only remedy . acts . . neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved . and their all-sufficient remedy . heb. . . wherefore he is able also to save them to the uttermost that come unto god by him . q. . what is the third act ? a. his renewing of the sinner's will , and making it flexible . psal. . . thy people shall be willing in the day of thy power . ezek. . . a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of flesh . q . can no man come to christ till thus enabled ? a. no , it 's not in the power of man's nature or will , till thus renewed and enabled . eph. . , . and what is the exceeding greatness of his power to us ward who believe , according to the working of his mighty power , which he wrought in christ , when he raised him from the dead , and set him on his own right hand in the heavenly places . john . . no man can come to me except the father which hath sent me draw him . q . what sort of men are most ordinarily called ? a. the poor and mean ones in the world . cor. . . for ye see your calling brethren , how that not many wise men after the flesh , not many mighty , not many noble , are called ; but god hath chosen the foolish things of the world to confound the wise ; and god hath chosen the weak things of the world to confound the things which are mighty . q. . what is the first instruction from it ? a. souls effectually called are never lost . rom. . . for the gifts and calling of god are without repentance . q. . what is the second instruction ? a. all things co-operare to their good . rom. . . for we know that all things work together for good to them that love god , to them who are called according to his purpose . q. . what is the third instruction ? a. it is dangerous to refuse god's call . prov. . . because i have called , and ye refused , i have stretched out my hand and no man regarded . q . vvhat is the last instruction ? a. that christians are obliged to walk suitable to their heavenly calling . thes. . . that ye would walk worthy of god , who hath called you unto his kingdom and glory . of the concomitants of vocation . quest. . what benefits do they that are effectually called partake of in this life ? a. they that are effectually called do in this life partake of iustification , adoption , sanctification , and the several benefi●s which in this life do either accompany , or flow from them . q. . are all that be effectually called , justified ? a. yes , god justifies all , and every soul that obeys and answers his call . rom. . . vvhom he called , them he also justified . q. . vvhat other benefits have the called in this life ? a. they are all the adopted children of god. eph. . . having predestinated us unto the adoption of children , by iesus christ unto himself , according to the good pleasure of his will. q. . are those all the benefits the called receive ? a. no , they are not only justified and adopted , but also sanctified . cor. . . but of him are ye in christ iesus , who of god is made unto us wisdom , righteousness , and sanctification , and redemption . q. . do these three blessings come singly to the called ? a. no , they are all accompanied with multitudes of other blessings flowing from them . eph . . blessed be the god and father of our lord iesus christ , who hath blessed us with all spriritual blessings , in heavenly places in christ. q. . vvhat are the mercies flowing from iustification ? a. they are great and manifold . rom. . , , , , . therefore being justified by faith , we have p●ace with god , through our lord iesus christ , by whom also we have access by faith into this grace wherein we stand , and rejoyce in the hope of the glory of god. q. . vvhat are the benefits flowing from adoption ? a. free access to god. eph. . . in whom we have boldness and access with confidence by the saith of him . and a title to heaven . rom. . . if children , then heirs . q. . what blessings accompany sanctification ? a. union with christ. heb. . . for both he that sanctifieth , and they who are sanctified , are all of one . and right to the inheritance . acts . . and now , brethren , i commend y●● to god , and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are s●●ctified . q. . what is the first lesson from hence ? a. that they are enemies to their own souls , who obey not the gospel call. thes. . . in flaming fire , taking ve●geance on them that know not god , and that obey not the gospel of our lord iesus christ. q. . what is the second lesson from hence ? a. that the estate of believers abounds with spiritual priviledges . cor. . , . vvhether paul , 〈◊〉 apollo , or cephas , or the world , or life , or death , or things present , or things to come , all are yours , and ye are christ's , and christ is god's . q. . what is the third lesson from hence ? a. that all the believer's priviledges are not in hope , but some in hand . iohn . . behold what manner of lo●e the father hath bestowed upon us , that we should be called the sons of god. q . what is the fourth lesson ? a. the greatest sufferers for christ have no reason to repent their call . rom. . . for i reckon , that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us . q . what is the last lesson from hence ? a. that we have infinite reason to bless god for the gospel , by which we are called . thes. . . whereunto he calle● you by our gospel . of iustification . quest. . what is iustification ? a. iustification is an act of god's free-grace , wherein he pardoneth all our sins , and accepteth us as righteous in his sight , only for the righteousness of christ imputed to us , and receivedly faith alone . q . what are the parts of iustification ? a. it consists of two parts . first , the pardon of sin. acts . . and by him all that believe are justified from all things from which ye could not be justified by the law of moses . secondly , the acceptation of our persons as righteous . rom. . , , . therefore being justified by faith , we have peace with god , through our lord iesus christ , by whom also we have access by faith into this grace wherein we stand , and rejoyce in hope of the glory of god. q. . whose act is it to justify sinners ? a. it is the act of god alone . rom. . . it is god that justifieth . man's justifying of himself is nothing . luke . . and he said unto them , ye are they which justify your selves before men , but god knoweth your hearts ; for that which is highly esteemed amongst men , is abomination in the sight of god. nor other mens justifying of us . rev. . . i know thy works , that thou hast a name to live , and art dead . q. . is there any thing in man to merit his iustification ? a. no , it is an act of free-grace in god. rom. . . being justified freely by his grace , through the redemption which is in iesus christ. q. . if it be not for any inherent righteousness , how then ? a. it is for the righteousness of christ imputed to us . rom. . . even as david also describeth the blessedness of the man unto whom god imputeth righteousness without works . q. . how is christ's righteousness made ours ? a. by application of it to us by faith. gal. . . knowing that a man is not justified by the works of the law , but by the faith of iesus christ , even we have believed in iesus christ , that we might be justified by the faith of christ , and not by the works of the law ; for by the works of the law shall no flesh be justified . q. . is it not partly by christ's righteousness , and partly our own ? a. no : by christ's righteousness , without any mixture of ours . rom. . . therefore we conclude , that a man is justified by faith without the deeds of the law . q. . but doth not james says otherwise . jam. . . what doth it profit , my brethren , though a man say he , hath faith , and have not works , can faith save him ? a. the two apostles contradict not one another . paul speaks of justification before god ; and iames of justifying our faith before men . q. . is no regard then to be had to good works ? a. yes , very great ; they that believe , must be careful to maintain good works . tit. . . that they which have believed in god , might be careful to maintain good works . these things are good and profitable unto men . q. . why can none be justified by works ? a. because all are guilty before god. rom. . . is he the god of the iews only ? is he not also of the gentiles ? yes , of the gentiles also . and the law curses all that are under guilt . gal. . . cursed is every one that continueth not in all things which are written in the book of the law to do them . q. . what is the first inference from hence ? a. the happy state of believers who are now at peace with god. rom. . . therefore being justified by faith , we have peace with god through our lord iesus christ. and whom he justifieth he glorifieth . rom. . . whom he justified , them he also golrified . q. . what is the second inference hence ? a. the excellency and necessity of faith. rom. . . the circumcision is justified by faith , and the uncircumcision through faith . q. . what is the third inference ? a. that the greatness of sin is no bar to faith , since it is the righteousness of christ that justifieth . cor. . . for he hath made him to be sin for us , who knew no sin , that we may be made the righteousness of god in him . q. . what is the last inference ? a. that believers ought to be exceeding humble , and far from boasting . the law of faith excludes boasting . rom. . . where is boasting then ? it is excluded ; by what law ? of works ? nay , but by the law of faith . of adoption . quest. . what is adoption ? a. adoption is an act of god's free-grace , whereby we are received into the number , and have a right to all the priviledges of the sons of god. q. . how many sorts of sons be there ? a. there is one by generation , and another by adoption . iohn . , . but as many as received him , to them gave he power to become the sons of god , even to them that believe in his name ; which were born not of blood , nor of the will of the flesh , nor of the will of man , but of god. q. . what moves god to adopt any man ? a. nothing but his free-love . iohn . . behold what manner of love the father hath bestowed on us , that we should be called the son of god. q. . is this priviledge common to all men ? a. no ; it 's peculiar to them that receive him . iohn . . but as many as received him , to them gave he power to become the sons of god. q. . what is the first property of adoption ? a. it is a costly relation . gal. . . when the fulness of time was come , god sent forth his s●n , made of a woman , made under the law , to redeem them that were under the law ▪ that we might receive the adoption of sons . q. . what is the second property of adoption ? a. it is an high and honourable relation . iohn . ●● behold what manner of love the father hath bestowed upon us , tha● we should be called the sons of god. q. . what is the third property of adoption ? a. it is a free relation on god's part . eph. . . accord●ing as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love . hav●ing predestinated us unto the adoption of children , by iesus chri●● to himself , according to the good pleasure of his will. and 〈◊〉 makes us free . iohn . . if the son therefore shall make you free , ye shall be free indeed . q. . what is the fourth property of adoption ? a. it is a permanent relation . iohn . . the son abideth in the house for ever . q. . what is the first priviledge of the adopted ? a. they have an interest in god as children in a father ▪ cor. . . and will be a father unto you , and ye shall be my sons and daughters , saith the lord almighty . q. . what is the second priviledge ? a. being god's sons , they are heirs of god , and joy●● heirs with christ. rom. . . and if children , then heirs , heirs of god , and joynt heirs with christ. q. . what is the third priviledge ? a. seasonable and sanctified afflictions . heb. . . 〈◊〉 scourgeth every son whom he receiveth . q. . what is their fourth priviledge ? a. the attendance and ministry of angels . heb. . ● are they not all ministring spirits , sent forth to minister for th●● who shall be heirs of salvation ? q. . what is their fifth priviledge ? a. the assistance of the spirit in prayer . rom. . . fo● we have not received the spirit of bondage again to fear , but y●● have received the spirit of adoption , whereby we cry , abba father● and god's audience of their prayers . iohn . . a●● this is the confidence that we have in him , that if we ask any t●ing according to his will , he heareth us . q. . what use should we make of this ? a. it teachech us to carry our selves as children to our ●eavenly father . first , in our imitation of him . eph. . ● . be ye therefore followers of god as dear children . secondly , in ●ur submission to him . heb. . . furthermore , we have had ●athers of our flesh , which corrected us , and we gave them reverence ▪ ●hall we not much rather be in subjection to the father of spirits , ●nd live ? thirdly , in our dependance on him . mat. . ▪ ●or your heavenly father knoweth that you have need of all ●hese things . of sanctification . quest. . what is sanctification ? a. sanctifitation is the work of god's free-grace , whereby we are renewed in the whole man , after the image of god , and are enabled more and more to die unto sin , and live unto righteousness . q. . what are the parts of sanctification ? a. dying unto sin , and living unto god. rom. . . likewise reckon ye also your selves to be dead indeed unto sin , but alive unto god , througe iesus christ our lord. q. . who is the author of sanctification ? a. god only . iude ver . . to them that are sanctified by god the father . q. . what is the instrument of it ? a. the word of god. iohn . . sanctify them throug● thy truth ; thy word is truth . q. what part of man is sanctified ? a. every part , both of the soul and body . thes. . . and the very god of peace sanct●●y you w●olly , and i pray god your whole spirit , soul and body , be pr●served blameless , unto the coming of our lord iesus christ q. . is sanctification perfected at once ? a. no ; but by degrees . pet. . . but grow in grace , and in the knowledge of our lord and saviour iesus christ. q. . vvhen will it be made perfect ? a. when we come to heaven , and not before . cor. . , . but when that which is perfect is come , then that which is in part shall be done away . q. . what are the signs of true sanctification ? a. when it runs into all parts of our conversation . pet. . . but as he which hath called you is holy , so be ye holy in all manner of conversation . secondly , and continues to the end . rev. . . let him that is holy , be holy still . q. . what is the inseparable companion of sanctification ? a. righteousness towards men . luke . , . that he would grant unto us , that we being delivered out of the hands of our enemies , might serve him without fear , in holiness , and righteousness before him all the days of our life . q. . what is opposite to sanctification ? a. all filthiness of flesh and spirit . cor. . . having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of flesh and spirit . q. . what is the priviledge of the sanctified ? a. they are all elected , and shall be glorified . pet. . , ▪ elect according to the fore-knowledge of god the father , through sanctification of the spirit — to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for you . q. . what is the case of them who live and die unsanctified ? a. they shall never see god. heb. . . follow peace with all men , and boliness , without which no man shall see the lord. q. . what differenceth true , from pretended sanctification ? a. true sanctification purgeth the heart from the love of sin . rom. . . for that which i do ▪ i allow not . and the life from the dominion of sin . ●om . ●● . as ye have yielded your members servants to 〈◊〉 , and to iniquity , unto iniquity ; even so now yield you● members servants to righteousness , unto holiness . q. . may great sinners be sanct●fied ? a. yes , the spirit of god can sanctify the vilest heart . cor. . . and such were some of you , but ye are washed , but ye are sanctified . of assurance , the fruit of iustification quest. . what are the benefits which in this life do either accompany , or ●low from iustification , adoption , and sanctification ? a. the benefits which in this life do either accompany , or flow from iustification , adoption , and sanctification , are assurance of god's love , peace of conscience , joy in the holy ghost , increase of grace , and perseverance therein to the end . q. . is assurance possible to be attained in this life ? a. yes ; for fome have had it . cant. . . i am my beloveds , and my beloved is mine . and all christians are commanded to strive for it . pet. . . wherefore the rather , ●rethren , give diligence to make your calling and election sure . q. . how many sorts of assurance are there ? a. there is an objective assurance . tim. . . nevertheless the foundation of god standeth sure , having this seal , the lord knoweth them that are his . and a subjective or personal assurance . gal. . . who loved me , and gave himself for me . q. . is personal assurance perfect in this life ? a. no , it admits of doubts and fears , which interrupts it , and it is not always at one height . cor. . . when that which is psrfect is come , then that which is in part shall be done away . q. . on what testimony is personal assurance built ? a. upon the testimony of god's spirit , witnessing with ours . rom. ● . . the spirit it self beareth witness with our spirit , that we are the children of god. q. . doth the spirit make use of signs in us to 〈◊〉 us . a. yes , ordinarily he doth . iohn . . we know th●● we are passed from death to life , because we love the brethren . a● ver . . hereby we know that he abideth in us , by the spirit whic● he hath given us . q. . how is true assurance discerned from presumption ? a. true assurance humbles the soul. gal. . . i 〈◊〉 crucified with christ ; nevertheless i live , yet not i , but chri●● liveth in me . and makes the soul afraid of sin. cor. . ▪ having therefore these promises , dearly beloved , let us cleanse 〈◊〉 selves from all filthiness of flesh and spirit , perfecting holiness i● the fear of god. q. . what is the usual season of assurance ? a. the time of greatest sufferings for christ. pet. . . if ye be reproached ▪ for the name of christ , happy 〈◊〉 ye ; for the spirit of glory and of god resteth upon you . q. . is personal assurance absolutely necessary to salvation ? a. no ; a man may be saved , and in christ , without it . isa. . . who is among you that feareth the lord , that obeyeth the voice of his servant , that walketh in darkness , and hath no light ? let him trust in the name of the lord , and stay up●● his god. q. . what is the fruit of assurance ? a. joy unspeakable amidst outward troubles . rom. . . and not only so , but we also joy in god through our lord iesus christ , by whom we have now received the atonement . q. . what sins usually eclipse our assurance ? a. negligence in duty starves it . pet. . . give diligence to make your calling and election sure . for if ye do these things , ye shall never fall . and sinning against light stabs it . psal. . . make me to hear joy and gladness , that the bon● which thou hast broken may rejoyce . q. . what is the first inference from this doctrine ? a. that no unregenerate person can have any assurance , for it is the fruit of justification , adoption and sanctification . q. . what is the second inference ? a. that all the joys of heaven are not to come ; bu● ●ome communicated in this life . pet. . . whom having not seen ye love ; in whom though now ye see him not , yet believing , ye rejoyce with joy unspeakable and full of glory . q. . what is the third inference ? a. that assured believers need to be circumspect persons , that they grieve not the spirit . eph. . . and grieve not the holy spirit of god , whereby ye are sealed unto the day of redemption . of peace of conscience . quest. . what doth the word peace signify in scripture ? a. in the language of the old testament it signifies all temporal good . sam. . . peace be both to thee , and peace be to thine house , and peace be unto all that thou hast . and in the new testament all special good ; as thes. . . now the lord of peace give you peace always . q. . vvhat are the kinds of special peace ? a. there is a twofold special peace ; one without us , by reconciliation . rom. . . therefore being justified by faith , we have peace with god. and peace within us by way of consolation . col. . . and let the peace of god rule in your hearts . q. . vvhat did our peace cost christ ? a. it cost him bloody stripes and sufferings . isa. . . the chastisement of our peace was upon him , and by his stripes we are healed . q. . can none have true peace but such as are in him ? a. no ; others may have false peace . luke . . vvhen a strong man armed keepeth his palace , his goods are in peace . but believers only have true peace . rom. . . therefore being justified by faith , we have peace with god through our lord iesus christ. q. . have all believers peace in their consciences at al● times ? a. no , they are always in a state of peace , but have not always the sense of peace . isa. . . vvho is among you that feareth the lord , and obeyeth the voice of his servant , that walketh in darkness , and hath no light ? let h●m trust in the name of the lord , and stay upon his god. q. . what is that which hinders the sense of peace in believers ? a. their sins against the lord , and grieving of his spirit . isa. . . but your iniquities have separated between you and your god ; and your sins have hid his face from you , that he will not hear . q. . what maintains the state of peace when the sense of peace is lost ? a. christ's continual and potent intercession with the f●ther for us . iohn . . my little children , these things write i unto you , that ye sin not ; and if any man sin , we have an advocate with the father , iesus christ the righteous . q. . what is the best way to maintain our peace with god ? a. strict walking by gospel-rules . gal. . . and as many as walk according to this rule , peace be on them . q. . doth this peace come and go with outward peace ? a. no , we may enjoy this when no peace is to be had in the world. iohn . . these things i have spoken unto you , that in me ye might have peace ; in the world ye shall have tribulation , but be of good chear , i have overcome the world . q. . what is the first instruction from hence ? a. that the wicked are in a sad case at all times , but especially in evil times . isa. . , . but the wicked are like the troubled sea when it cannot rest , whose waters cast up ●nire and dirt ; there is no peace , saith my god , to the wicked . q. . what is the second instruction from hence ? a. that the chief care of a christian should be to keep his peace with god. ier. . . be not a terror to me , thou art my hope in the day of evil . q. . what is the last instruction ? a. let the saints long to be in heaven ; the state of full and perfect peace . isa. . . he shall enter into peace ; they shall rest in their beds , each one walking in his uprightness . of ioy in the holy ghost . quest . how many sorts of ioy are there among men ? a. there is a sensitive joy. acts . . nevertheless he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitful seasons , filling our hearts with food and gladness . a sinful joy. prov. . . folly is joy to him that is destitute of wisdom . and a spiritual joy. rom. . . and not only so , but we also joy in god though our lord iesus christ. q. . why is spiritual ioy called ioy in the holy ghost ? a. because the holy ghost is the author of it . gal. . . but the fruit of the spirit is love , joy , peace , &c. q. . what is the first thing begets joy in the saints ? a. the first thing they joy in is , their justification before god. isa. . . i will greatly rejoyce in the lord , my soul shall be joyful in my god ; for he hath cloathed me with the garments of salvation , he hath covered me with the robes of righteousness . q. . what is the second thing that breeds this ioy ? a. hopes of glory breeds joy in the saints . rom. . . and rejoyce in hopes of the glory of god. q. . what is the instrument by which the spirit conveys this ioy ? a. faith is the instrument of it . phil. . . and baving this confidence , i know that i shall abide and continue with you all , for your furtherance and joy of faith . q. . what is the first property of this ioy ? a. 't is joy unspeakable , and full of glory . pet. . . believing , ye rejoyce with joy unspeakable , and full of glory . q. . what is the second property of it ? a. that it is not in the power of men to deprive the saints of it . iohn . . and your joy no man taketh from you . q. . what is the third property of it ? a. it makes the soul free and chearful in the ways of obedience . psal. . . i will run the ways of thy commandments , when thou shalt enlarge my heart . q. . what is most destructive to a christian's ioy ? a. sin , especially sin against light . psal. . . make me to hear joy and gladness , that the bones which thou hast broken may rejoyce . q. . what should be the main care of a christian in this world ? a. to maintain his joy in god to the last . acts . . but none of these things move me , neither count i my life dear unto my self , so that i might finish my course with joy . q. . have not hypocrites their joys as well as real christians ? a. yes , but the joy of the hypocrite is not grounded upon scripture-warrant , and will vanish away , and will come to nothing at last . iohn . . he was a burning and a shining light , and ye were willing for a season to rejoyce in his light . q. . whas is the first inference from hence ? a. let all that expect joy in the holy ghost , see that they preserve purity of conscience and conversation . cor. . . grace be to you , and peace from god our father , and from the lord iesus christ. q. . what is the last inference ? a. that religion is no melancholy thing , but the fountain of all joy and pleasure . prov. . . her ways are ways of pleasantness , and all her paths are peace . of the increase of grace . quest. . doth all true grace increase and grow ? a. yes , it doth , like the morning light . prov. . . the path of the just is as the shining light , that shineth more and more unto the perfect day . and for that end god hath appointed ministers and ordinances . eph. . , . and he gave some apostles , and some prophets , and some evangelists , and some pastors aud teachers ; for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ. q. . cannot false or seeming grace grow ? a. it may spring up and seem to flourish for a time ; but comes not to perfection . luke . and that which fell among thorns are they which when they have heard , go forth , and are choaked with cares , and riches , and pleasures of this tife , and bring no fruit to perfection . q. . what is the first respect in which grace grows ? a. it grows by deeper rooting it self in the soul. eph. . . that christ may dwell in your hearts by faith , that ye being rooted and grounded in love , may be able , &c. q. . what is the manner of its growth ? a. it grows in respect of its greater fitness and readiness for acts of obedience . col. . . strengthened with all might , according to his glorious power , unto all patience , and long-suffering ▪ with joyfulness . q. . what is the third respect or manner of its growth ? a. it grows in respect of its abilities to fix the mind more steadily on spiritual things . hence grown christians are called spiritual men . gal. . . ye which are spiritual restore such an one in the spirit of meekness . q. . why must all true grace grow ? a. because there is a stature to which christians are appointed . eph. . , . till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ. q. . what are the causes of a christians growth ? a. union with christ. iohn . . as the branch cannot bear fruit of it self , except it abide in the vine , no more can ye except ye abide in me . and his blessings on the ordinances . isa. . , . for as the rain cometh down , and the snow from heaven ▪ and returneth not thither ▪ but watereth the earth , and maketh it bring forth and bud ▪ that it may give seed to the sower , and bread to the eater ; so shall my word be that goeth out of my mouth , it shall not return unto me void , but it shall accomplish that which i please , and it shall prosper in the thing whereto i sent it . and providences . phil. . for i know that this shall turn to my salvation through your prayers , and the supply of the spirit of iesus christ. q . may not true grace sometimes decay ? a. yes , it may . rev. . . neversheless i have somewhat against thee , because thou hast left thy first love . but not utterly . iohn . . whosoever is born of god doth not commit sin , for his seed remaineth in him . q. . what is the first in●erence from hence ? a. to bless god for gospel ordinances . psal. . , . those that be planted in the house of the lord , shall flourish in the courts of our god , they shall still bring forth fruit in old age ; they shall be fat and flourishing . q. . what is the second inference ? a. hence we see the miserable state of them that grow worse and worse . iude , verse these are spots in your feasts of charity , when they feas● with you , feeding themselves without fear . clouds they are without water , carried about of winds . trees whose fruit withereth ; without fruit , twice dead , pluckt up by the root . q. . what is the third inference ? a. christians should not be discouraged at their weakness in grace , for they have a merciful christ. isa. . . a bruised reed shall he not break , and the smoaking flax shall he not quench , he shall bring forth judgment unto truth . and a sure promise . iob . . the righteous also shall hold on his way ; and he that hath clean hands shall be stronger and stronger . q. . what is the last inference ? a. that all true christians draw daily nearer and nearer to the heavenly and perfect state. cor. . . for which cause we faint not ; but though our outward man perish , yet the inward man is renewed day by day . rom. . . now is our salvation nearer than when we believed . of perseverance . quest. . what is perseverance to the end ? a. it is the steady and constant continuance of christians in the ways of duty and obedience , amidst all temptations and discouragements to the contrary . col. . . if ye continue in the faith , grounded and setled , and be not moved away from the hope of the gospel , which ye have heard , and which was preached to every creature which is under heaven , whereof i paul am made a minister . q. . do all that profess christ , continue in him ? a. no ; many that at first zealously profess him , afterwards fall away . iohn . . from that time many of his disciples went back , and walked no more with him . q. . why do not all persevere ? a. because all professors have not a good root and foundation . matt. . , . but he that received the seed in stony places , the same is he that heareth the word , and anon with joy receiveth it , yet hath he not root in himself , but endureth for a while ; for when tribulation , or persecution ariseth because of the word , by and by he is offended . q. . what is the first ground of the saints perseverance ? a. god's electing love , in which they are given to christ. iohn . . my father which gave them me , is greater than all , and no man is able to pluck them out of my father's hand . q . what is the second ground of perseverance ? a. the immortal nature of sanctifying grace . iohn . . but whosoever drinketh of the water that i shall give him , shall never thirst ; but the water that i shall give him , shall be in him a well of water , springing up into everlasting life . john . . for is seed remaineth in him . q. . what is the third ground of it ? a. the covenant of grace . ier. . . i will make an everlasting covenant with them , that i will not turn away from them to do them good ; but i will put my fear in their hearts , that they shall not depar● from me . q. . what is the fourth ground of it ? a. christ's effectual intercession . luke . . but i have prayed for thee , that thy faith may fail not . q. . are there no declinings of grace in the saints ? a. yes , there are . rev. . . nevertheless i have somewhat against thee , because thou hast left thy first love . yet grace cannot be totally or finally lost . for the seed of god remaineth in the sanctified . iohn . . whosoever is born of god doth not commit sin , for his seed remaineth in him ; and he cannot sin , because he is born of god. q . is there no hope of salvation for final ap●states ? a no ; the gospel gives none . heb. . . but if any man draw back , my soul shall have no pleasure in him . q. . what is the first instruction hence ? a. it warns all men to lay a good foundation , lest the buildings of hope be overturned when the storm comes . mat. . , . therefore whosoever heareth these sayings of mine , and doeth them , i will liken him to a wise man which built his house upon a rock , and the rain descended , and the floods came , and the winds blew , and beat upon that house , and it fell not ; for it was founded upon a rock . q. . what is the second instruction ? a. that all men should look to themselves lest they lose the things which they have wrought . epist. of iohn , ver. . look to your selves , that ye lose not those things which we have wrought , but that we receive a full reward . q. . what is the last instruction ? a. let no true christian be discouraged , how weak soever , for god is able to make him stand . rom. . . who art thou that judgest another man's servant ? to his own master he standeth or falleth , yea , he shall be holden up ; for god is able to make him stand . of perfection at death . quest. . vvhat benefits do believers receive from christ at their death ? a. the souls of believers are at their death made perfect in holiness , and do immediately pass in●o glory ; their bodies being still united to christ , do re●t in their graves till the resurrection . q . what is the state of perfect holiness ? a. it consists in a perfect freedom from sin , or any of the least inclination to sin . eph. . . that he may present it to himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish . q. . wherein else doth perfection consist ? a. it consists in the attainment of the highest measures and degrees of holiness the creature is capable of . eph. . , . for the perfecting of the saints , — till we all come in the unity of the faith , and of the knowledge of the son of god , to a perfect man , unto the measure of the stature of the fulness of christ. q. . cannot this be attained whilst in the body ? a. no ; for here all our graces are imperfect . cor. . . for now we see through a glass darkly , but then face to face . and we live at a distance from god. cor. , . whilst we are at home in the body , we are absent from the lord. q. . how is this attained at death . a. at death the roots of sin are pulled up out of the believer's nature . heb. . . and to the spirits of just men made perfect . q. . why must the soul be m●de perfect at death ? a. because the purity of the heavenly state admits no sin or imperfection . rev. . . and there shall in no wise enter into it ; any thing that defileth , neither whatsoever worketh abomination , or maketh a lye ; but they which are written in the lambs book of life . q. . what is the first inference from hence ? a. that death should be lovely and desirable in the eyes of believers . phil. . . having a desire to depart , and to be with christ , which is far better . q. . what is the second inference ? a. that god hath provided singular relief for his people that now groan under their sins , and many imperfections . cor. . , . and now we see through a glass darkly , but then face to face . now i know in part ; but then shall i know , even as also i am known . q. . what is the third inference ? a. that the heavenly state is infinitely above and beyond whatever we enjoy here . cor. . but as it is written , eye hath not seen , nor ear heard , neither have entred into the the heart of man , the things which god hath prepared for them that love hiem . q. . what is the fourth inference ? a. that believers are but at a small distance from the satisfaction of all their desires . rom. . . now is our salvation nearer than when we believed . q. . what is the fifth inference ? a. that the saints should earnestly pursue that perfection , even in this imperfect state . phil. . , . brethren , i count not my self to have apprehended ; but this one thing i do , forgetting those things which are behind , and reaching forth to those things which are before , i press towards the mark , for the price of the high calling of god in christ iesus . q. . what is the sixth inference ? a. that death to the saints is better than life . phil. . . for to me to live is christ , and to die is gain . q. . what is the last inference ? a. that faith is absolutely necessary to entitle us to this perfect state . of immediate glorificacion . quest. . do all that die in christ immediately pass into glory ? a. yes , they do . luke . . to day shalt thou be with me in paradise . phil. . . having a desire to depart , and to be with christ. q. . what is the first reason for their immediate glorification ? a. because heaven is pepared and ready for them . mat. . . come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world . q. . what is the second reason for it ? a. because at death they are as ready for heaven as ever they shall be . iohn . . i must work the work of him that sent me while it is day , the night cometh , when no man can work . q. . what is the third reason for it ? a. because death else could not be gain , as it is . phil. . . for to me to live is christ , and to die is gain . q. . what is the fourth reason for it ? a. because there is the same reason for all , as for any one : but some are immediately glorified . luke . . to day shalt thou be with me in paradise . q. . what is the fifth reason for it ? a. because christ longs for their coming to him , and they for his enjoyment ; and these longings are in vain , if not satisfied . rev. . , . and the spirit and the bride say , come , and let him that heareth say , come ; and let him that is a thirst say , come ; and whosoever will , let him take of the water of life freely ; he which testifieth these thidgs , saith , surely , i come quickly , amen , even so , come lord iesus . q. . what is the first instruction from hence ? a. that the apparitions of departed saints ordinarily are but fables . they wander not . rev. . . him that overcometh will i make a pillar in the temple of my god , and he shall go no more out . q. . what is the second inference ? a. that purgatory is a groundless fable , and invention of men ; and the scriptures alledged to countenance it , grosly abused . pet. . . by the which also he went and preacht unto the spirits in prison . q. . what is the third inference from it ? a. that heaven must needs be a marvellous surprize to believers , how long soever they have conversed with it here . q. . what is the fourth inference ? a. the consideration of this should provoke saints to work hard to finish all they have to do on earth . eccles. . . whatsoever thy hand findeth to do , do it with thy might ; for there is no work , nor device , nor knowledge , nor wisdom in the grave whither thou goest . q. . what is the fifth inference ? a. that there is no reason to grieve excessively for departed saints . thes. . . even so them also which sleep in iesus will god bring with him . q. . what is the last inference . a. that christless ones are immediately in hell. luke . , . the rich man also died , and was buried , and in hell he lift up his eyes , being in torment . of rest in the grave . quest. . why must believers come to the grave ? a. because where sin has been . death by the law must follow . rom. . . wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . q. . what is the first priviledge of their bodies there ? a. 't is the priviledge of their bodies to be there in union with christ. thes. . . them also which sleep in iesus will god bring with him . q. . what is their second priviledge ? a. their graves are places of rest ; not prisons , but beds of rest. isa. . . he shall enter into peace , they shall rest in their beds , each one walking in his uprightness . q. . w●at is the first evil they rest from ? a. all the toils , and troubles , and afflictions of this life . rev. . . they may rest from their labours , and their works do follow them . q. . what is the second evil they rest from ? a. they rest from all persecutions from men . iob . . there the wiked cease from troubling , and there the weary be at rest . q. . what is the third evil they rest from ? a. they rest from sin , never to feel temptation or inclination to sin . heb. . . and to the spirits of just men made perfect . q. . how long shall the bodies rest in the grave ? a. not for ever , but till the day of the resurrection . iob . . for though after my skin worms destroy this body , yet in my flesh shall i see god. q. . what is the first inference from hence ? a. that union with christ redounds to the singular advantage of the body as well as the soul. rom. . . but if the spirit of him that raised up iesus from the dead , dwell in you , he that raised up christ from the dead , shall also quicken your mortal bodies by his spirit that dwelleth in you . q. . what is the second inference ? a. that death dissolves not the union betwixt christ and the souls or bodies of his . mat. . . i am the god of abraham , the god of isaac , and the god of iacob ; god is not the god of the dead , but of the living . q. . what is the third inference ? a. that seeing our bodies are to have so long and so sweet rest in the grave , we should not spare them in god's service now . pet. . , . yea , i think it meet , as long as i am in this tabernacle , to stir you up , by putting you in remembrance , knowing that shortly i must put off this my tabernacle , even as our lord iesus christ hath shewed me . q. . what is the fourth inference ? a. that christians should neither too much fear their own , nor sorrow for others death . rom. . . for i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , — nor any other creature shall be able to separate us from the love of god which is in christ iesus our lord. thes. . . i would not have you to be ignorant concerning them which are asleep , that ye sorrow not even as others which have no hope . of the resurrection . quest. . is the resurrection a credible doctrine ? a. yes , it is . acts . . why should it be ●●ought a thing incredible with you , that god should raise the ●ead ? q . why then doth it seem incredible to man ? a. because they err , not knowing the scriptures , and ●he power of god. mark. . . do ye not therefore err , because ye know not the scriptures , neither the power of god ? the power of god assures us it may be so , and the word of god tells us it must be so . q. . is it sinful to doubt of the doctrine of the resurrection ? a. 't is not only a sin to doubt it , but an heresy to deny it , it being a fundamental article . heb. . . and of the resurrection of the dead . cor. . , . but if there be no resurrection of the dead , then is christ not risen ; and if christ be ●●t risen , then is our preaching vain , and your faith is also ●●in . q. . who must rise again at the resurrection ? a. all men , good and bad , must rise again . acts . . and have hope towards god , which they themselves also allow , that there shall be a resurrection of the dead , both of the just and the unjust . rev. . , , . and i saw the dead ●●all and great , stand before god , &c. q. . what is the first difference betwixt the resurrection of the just and unjust ? a. saints rise by virtue of their union with christ. rom. ● . . but if the spirit of him that raised up iesus from the dead well in you ; he that raised up christ from the dead , shall also ●uicken your mortal bodies by his spirit that dwelleth in you . but 〈◊〉 wicked by his power . q . what is the second difference ? a. the second and main difference will be in the contra●y ends to which they rise , some to life , and some to condemnation . dan. . . and many of them that sleep in the ●ast of the earth shall awake , some to everlasting life , and some 〈◊〉 shame , and everlasting contempt . q. . what is the glory to which saints bodies shall 〈◊〉 raised ? a. in the likeness of christ's glorious body . phil. . . who shall change our vile body , that it may be fashioned like to 〈◊〉 glorious body . q. . what is the first inference from hence ? a. that every man should strive to the uttermost to attain to the resurrection of the just . phil. . , . that i may know him , and the power of his resurrection , and the fellowship of the sufferings , being made conformable unto his death , if by any means i might attain to the resurrection of the dead . q. . what is the second inference ? a. comfort to them that now groan under manifold distempers , and deformities of body ; they being made equal to angels . mark . . for when they shall rise from the dead they neither marry , nor are given in marriage , but are as the angels which are in heaven . q. . what is the third inference ? a. get union with christ by faith , as you expect a joyful resurrection . iohn . . iesus said unto her , i a● the resurrection , und the life ; he that believeth in me , though he were dead , yet shall he live . q. . what is the fourth inference ? a. saints should not fear death . gen. . . fear not to go down into egypt . q. . what is the last inference ? a. imploy your bodies for good now . of christ's acknowledging believers . quest. . what benefit do believers recieve from christ at the resurrection ? a. at the resurrection believers being raised up in glory , shall be openly acknowledged , and acquitted in the day of iudgment , and made perfecth blessed in the full enjoying of god to all eternity . q. . what is it to be acknowledged by christ ? a. it is christ's owning of the special relation betwixt hi● and them . mat. . . come ye blessed of my father , inher●● the kingdom prepared for you from the foundation of the worl● q. . whom will christ acknowledge for his ? a. such as confess christ now . mat. . . whosoever therefore shall confess me before men , him will i confess also before my father which is in heaven . q. . before whom will christ confess them ? a. before his father , angels and men. rev. . . he that overcometh , the same shall be cloathed in white raiment , and i will not blot out his name out of the book of life , but i will confess his name before my father , and before angels . q. . who shall be denied by christ in that day ? a. all that now deny christ , shall be denied by him . tim. . . if we deny him , he also will deny us . q. . why will christ openly acknowledge them ? a. to wipe off all aspersions and censures that now are cast upon them isa. . . your brethren that hated you , that cast you out for my names sake , said , let the lord be glorified ; but he shall appear to your joy , and they shall be ashamed . q. . what will be the effect of christ's acknowledgment ? a. 't will put a full end to all doubts , fears , and jealousies of themselves . cor. . , . but with me it is a very small thing that i should be judged of you , or of man's judgment ; yea , i judge not my own self , for i know nothing by my self ; yet am i not hereby justified , but he that judgeth me is the lord. q. . what other effect will it produce in them ? a. joy unspeakable and transcendent : hence called time of refreshing . acts . . when the time refreshing shall come from the presence of the lord. q. . is this the only time christ acknowledgeth them ? a. no , he acknowledgeth them by his spirit 's testimony now ; but that 's private in their bosoms . rom. . . the spirit it self beareth witness with our spirits , that we are the children of god. q. . what is the first inference from hence ? a. to warn all how they pass rash censures on christ's servants . psal. . . if i say , i will speak this , behold i should offend against the generation of thy children . q. . what is the second inference ? a. let none be a●raid or ashamed to confess the person , office , or any truth of christ , for any loss or danger , that may threaten them . luke . , . also i say unto you whosoever shall confess me before men , him shall the son of man also confess before the angels of god. but he that denieth me before men , shall be denied before the angels of god. q. . what is the third inference ? a. let christians abound in good works . every act of charity for christ , shall be acknowledged by him in the day of judgment . mat. . . for i was an hungred , and ye gave me meat ; i was thirsty , and ye gave me drink ; i was a stranger , and ye took me in . q. . what is the last inference ? a. let all christians love and long for the day of christ's appearing . tim. . . hence forth there is laid up for me a crown of righteousness , which the lord , the righteous iudge shall give me at that day , and not to me only , but unto them also that love his appearing . of christ's acquitting believers . quest. . what is it to be acquitted by christ ? a. it is to be discharged and cleared from all the guilt of sin , and punishent due to it by the law , upon the account of christ's righteousness imputed by god , and received by faith. rom. . . therefore being justified by faith , we have peace with god through our lord iesus christ. rom. . . there is therefore now no condemnation to them which are in christ iesus . q. . how many ways are believers acquitted ? a. they are acquitted now in the court of heaven . rom. . . who shall lay any thing to the change of god's elect ? it is god that justifieth . in the court of their own consciences . iohn . . beloved , if our hearts condemn us not , then have we confidence towards god. and in the day of judgment . both particular ; heb. . . as it is appointed unto men once to die , but after this the judgment . and general . acts . . repeat ye therefore and be converted , that your sins may be blotted out . their sins are then blotted out . q. . how doth christ's acquittance now , differ from that at iudgment ? a. they differ in respect of publickness ; this is secret in the believer's bosom , and that open before men and angels . rev. . . i will confess his name before my father , and before his angels . q. . what is the second difference ? a. they differ in respect of subjective certainty and assurance . a believer may doubt of this , but not of that . cor. . , . for i know nothing of my self , yet am i not hereby justified : but he that judgeth me is the lord ; therefore judge nothing before the time , until the lord come . q. . what is the third difference betwixt them ? a. they differ in point of consolation . this always bears proportion to the certainty of it . hence that day is called the time of refreshing ; when christ blots out their sins by sentencial justification . acts . . repent ye therefore and be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the lord. q. . do believers then lie under condemnation till that day ? a. no , they are truly and fully justified now . iohn . . he that heareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation ; but is passed from death unto life . but this sentence is not yet publisht by christ's own mouth , as it shall be then . q. . on what account shall they be acquitted in that day ? a. on the very same account and score they are now , viz. for the imputed righteousness of christ in the way of free-grace . eph. . . in wham we have redemption through his blood , the forgiveness of sins , according to the riches of his grace . q. . must the saints be summoned to christ's bar in that day ? a. yes , they must appear as well as others . cor. . . for we must all appear before the judgment-seat of christ. but not to the same end . iohn . . and shall come forth , they that have done good , unto the resurrection of life : and they that have done evil , unto the resurrection of damnation . q . what is the first inference hence ? a. how sure is a believer's justification , being so ratified privately and publickly , in this world , and that to come ! q. . what is the second inference ? a. though the day of judgment be awfully solemn , it should not be dreadful to believers . they should look for , and hasten to the coming of the day of god. pet. . . looking for , and hastening unto the coming of the day of god , &c. q. . what is the third inference ? a. that faith is a grace of absolute necessity , and unspeakable excellency . rom. . , . therefore being justified by faith , we have peace with god through our lord iesus christ. by whom also we have access by faith into this grace wherein we stand . q. . what is the last inference ? a. all unbelievers are in a miserable state now . iohn . . he that believeth not , is condemned already . and worse in the world to come . mat. . . depart from me ye cursed into everlasting fire , prepared for the devil and his angels . of the full enjoyment of god. quest. . what doth perfect blessedness suppose and imply ? a. it supposes the total freedom of believers from all the moral evil of sin. eph. . . that he might present you to himself a glorious church , not having spot nor wrinkle , or any such thing , but that it should be holy , and without blemish . and from all the penal evils of suffering . rev. . . and god shall wipe away all tears from their eyes , and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain , for the former things are passed away . q. what else is implied in perfect blessedness ? a. it implies the full and perfect enjoyment of god. cor. . . and when all things shall be subdued unto him , then shall the son also himself be subject unto him that put all things under him , that god may be all in all . q . what is it for god to be all in all ? a. it implies three things in it . first , that all the saints shall be filled and satisfied from god alone . secondly , that there shall be no need of other things out of which they were wont to fetch comfort . thirdly , that all other things , as heaven , angels , saints , should be loved and enjoyed in god. q. in what respect shall they enjoy god in heaven ? a they shall have the glorious and immediate presence of god with them . rev. . . god himself shall be with them , and be their god. q . in what other respects shall they enjoy god ? a they shall see him as he is . iohn . . we shall be like him ; for we shall see him as he is . q . what will such a vision of god produce ? a it will produce perfect conformity in them to god. iohn . . when he shall appear , we shall be like him , for we shall see him as he is . and perfect joy will result from hence . psal. . . in thy presence is fulness of joy , at thy right hand there are pleasures for evermore . q. . do not the saints enjoy god here ? a. yes , they do ; but not so as they shall enjoy him in heaven . cor. . . now we see through a glass darkly , but then face to face ; now i know in part ; but then shall i know even as also i am known . q. . what are the special differences between the saints communion with god here , and that in heaven ? a. their communion with god here is clogg'd with sin. rom. . . i find then a law , that when i would do good , evil is present with me . here it is not constant . psal. . . my god , my god , why hast thou forsaken me ? nor is it satisfyîng : but in heaven it will be pure , constant and satisfying . q. . how long shall they there enjoy god ? a. not for days , years , ages , but for ever and ever . thes. . . and so shall we be ever with the lord. q . what is the first instruction from hence ? a. that the world is not the place of the saints rest and satisfaction . heb. . . there remaineth therefore a rest to the people of god. cor. . , . for in this we groan earnestly , desiring to be cloathed upon with our house which is from heaven ; therefore we are always confident , knowing that whilst we are at home in the body , we we are absent from the lord. q. . what is the second instruction from hence ? a. that death is a singular benefit to the saints ; and though it be an enemy to nature , yet it is the medium to glory . cor. . . for we that are in this tabernacle do groan , being burthened , not for that we would be uncleathed , but cloathed upon , that mortality might be swallowed up of life . q. . what is the third instruction hence ? a. the necessity of faith and regeneration in this world. none shall be raised up in glory , acknowledged , acquitted , and made perfectly blessed in the full enjoyment of god , but believers . rom. . . moreover whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . heb. . . follow peace with all men , and holiness , without which no man shall see the lord. of man's duty to god. quest. . what is the duty that god requireth of man ? a. the duty wh●ch god requireth of man , is obedience to his revealed will. q . is obedience to god's will the duty of every man ? a. it is unquestionably the duty of every man to obey the will of god , so far as he hath made it known to him . micah . . he hath shewed thee , o man , what is good , and what doth the lord require of thee , but to do justly , and to love mercy , and to walk humbly with thy god. q. . on what a●count is man's obedience due to god ? a. 't is due to him , first , as he is creator , in whom we live , and move , and have our being , acts . , . secondly , as he is our benefactor , from whom we receive all our mercies . deut. . . because thou servest not the lord thy god with joyfulness , and with gladness of heart , for the abundance of all things ; therefore shalt thou serve thine enemies , which the lord shall send against thee , in hunger ▪ thirst and nakedness , and in want of all things . thirdly , as he is our lord , and law-giver . iam . . there is one law-giver , who is able to save , and to destroy . q. . is obedience due to none but god only ? a. yes , subjects must obey their lawful magistrates . rom. . . let every soul be subject to the higher powers , for there is no power but of god. the powers that be are ordained of god. people their ministers . heb. . . obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give an account . children their parents . eph. . . children obey your parents in the lord , for this is right . but not as they are to obey god. q. . what is the difference betwixt our obedienc● to god's commands , and men's ? a. we are to obey god chiefly and supreamly , for his own sake . pet. . . submit your selve to every ordinance of man , for the lords sake . and eph. . . children obey your parents [ in the lord ] for this is right . q . what must we do when the commands of god and men fall cross to one another ? a. in that case we must yield our obedience to god , and not to man , whatever we suffer for it . acts. . . whether it be right in the sight of god to hearken unto you more than unto god , judge ye . q. . why must we obey god rather than man ? a. because god is the supream and sovereign lord of our consciences , and no creature hath power to command our obedience , but in , and from him . isa. . . for the lord is our judge , the lord is our lawgiver , the lord is our king , he will save us . q. . have the people liberty to compare the laws of god and men , and judge how they agree , or differ ? a. yes , their judgment of discretion is both commanded ; cor. . . i speak as to wise men , judge ye what i say . and commended . acts . . these were more noble than those in thessalonica , in that they received the word with all readiness of mind , and searched the scriptures daily , whether those things were so . q. . what is the only rule for our obedience to god ? a. the will of god revealed in the scriptures , is our only rule of obedience . isa. . . to the law , and to the testimony ; if they speak not according to this word , it is because there is no light in them . q. . but if a man have a voice , a vision , or a dream , seeming to hint the secret will of god , may he not obey it ? a. yes ; if it be consonant to the revealed will of god in the word , otherwise not . deut . . the secret things belong unto the lord our god , but those things which are revealed belong unto us , and to our children for ever , that we may do all the words of this law . q . what is the first instruction hence ? a. that it 's highly sinful and dangerous to disobey the known will of god in any thing . rom. . . for the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness . luke . . and that servant which knew his lord's will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . q. . what is the second instruction ? a. that 's a blessed man , who conscienciously labou●s to obey the will of god so far as he can discover it . iohn . . if ye know these things , happy are ye if ye do them . gal. . . and as many as walk according to this rule , peace be on them , and mercy . q. . what is the third inference ? a. it is highly sinful and dangerous to command others , or obey commands from others , which are not according to god's command . hos. . . ephraim is oppressed , and broken in judgment , because he wilingly walketh after the commandments . jer. . . and they have built the high places of tophet , which is in the valley of the son of hinnom , to burn their sons and their daughters in the fire , which i commanded them not , neither came it into my heart . of the moral law. quest. . what did god at first reveal to man for the rule of his obedience ? a. the rule which god at first revealed to man for his obedience , was the moral law. q. where is the moral law summarily comprehended ? a. the moral law is summarily comprehended in the ten commandments . q. . is every man under the direction and obligation of a law ? a. yes ; being a reasonable creature is capable of , and fitted for government by law , which other creatures are not ; and being an accountable creature to god , must needs be under a law. rom. . . which shew the works of the law written in their hearts ; their consciences also bearing witness , and their thoughts the mean while accusing , or else excusing one another ? q. . how could man be under a law before the law was given by moses ? a. before ever the law was given at sinai , all the race of adam had a law written in their hearts , viz. the light of reason , and dictates of natural conscience . rom. . . for when the gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves . and besides this , the church had the revealed will of god to direct them . pet. . , . we have also a more sure word of prophesy , whereunto ye do well to take heed , as unto a light that shineth in a dark place until the day down , and the day-star arise in your hearts . knowing this first , that no prophesy of the scripture is of any private interpretation . q. . what is the meaning of the moral law ? a. 't is not a law to direct and order our manners ; but a law that binds universally and perpetually , as the ten commandments do those to whom they are promulged , and the light of nature doth all others . rom. . . for when the gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves . luke . . it is easier for heaven and earth to pass , than one tittle of the law to fall . q. . why is it said to be summarily comprehended in the ten commandments ? a. because much more is included in every command , than is exprest , as our saviour shews in his exposition of it mat. . . on these two commandments hang all the law and the prophets . q. . doth the moral law bind christians under the gospel ? a. yes , it doth , as a rule to order their conversations by . iam. . , , . if ye fulfil the royal law according to the scripture , thou shalt love thy neighbour as thy self ; ye do well , but if ye have respect to persons , ye commit sin , and are convinced of the law as transgressors ; for whosoever shall keep the whole law , and yet offend in one point , is guilty of all ? q. . is the moral law the same thing with the covenant of works , and imposed for the same end ? a. god never designed the law to be the way of man's justification since the fall. gal. . , . is the law then against the promises of god ? god forbid ! for if there had been a law-giver which could have given life , verily , righteousness should have been by the law ; but the scripture hath concluded all under sin , that the promise by faith of iesus christ night be given to them that believe . but it was promulged to convince men of sin. rom. what shall we say then ? is the law sin ? god forbid ! nay , i had not known sin , but by the law ; for i had not known lust , except the law had said , thou shalt not covet . and bring them to christ. gal. . . wherefore the law was our school-master to bring us unto christ ▪ that we might be justified by faith . q. . what is the first inference from hence ? a. hence we learn the abominable nature of popery . the pope being that lawless one , who will not be bound to the laws of god himself . thes. . . then shall that wicked one be revealed whom the lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming . but assumes power to dispence with god's laws to others . q. . what is the second inference hence ? a. that man dieth not as beasts die ; which are under no moral law , and therefore capable of no sin , but must come to judgment after death . eccles. . . who knoweth the spirit of man that goeth upward , and the spirit of the beast that goeth downward to the earth ? heb. . . and as it is appointed unto men once to die , but after this the iudgment . q. . what is the third inference hence ? a. that though the actions of men naturally considered , are transcient , yet their consequences and effects are permanent ; an act is soon done , a word soon spoken , a thought soon thought ; but when done , spoken or thought , they are placed to account . gal. . , . be not deceived , god is not mocked ; for whatsoever a man soweth , that shall be also reap ; for he that soweth to the flesh , shall of the flesh rea● corruption ; but he that soweth to the spirit , shall of the spirit reap life everlasting . q. . what is the fourth inference from hence ? a. that god will proceed with man by different rules in the day of judgment , according to the different law ; they lived under in this world. rom. . . for as many as have sinned without law , shall also perish without law ; and as many as have sinned in the law , shall be judged by the law . q. . what is the fifth inference from hence ? a. that those who have sinned against the clearest light , and best helps , will , if they die impenitent , be judged to the greatest misery . matt. . . and thou capernaum which art exalted unto heaven , shalt be brought down to hell ; for if the mighey works which have been done in thee , had been done in sodom , it would have remained until this day . heb. . . how shall we escape if we neglect so great salvation ? q. . what is the sixth inference from hence ? a. that as we are to prize the moral law highly , as a rule of life ; psal. . . thy word is a lamp unto my feet , and a light unto my path . so are we to bless god for the gospel-dispensation , by which only we can attain to justification and salvation . heb. . . but we are come to mount sion , and unto the city of the living god , the heavenly ierusalem , to an innumerable company of angels . of love to god and men. quest. . what is the sum of the ten commandments ? a. the sum of the ten commandments is to love the lord our god with all our hearts , with all our soul , with all our strength , and with all our mind ; and our neighbour as our selves . q. . what is the sum of the ten commandments ? a. to love the lord our god with a supream love , and men with a sincere love , in and for him . matt. . , . iesus said unto him , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind . this is the first and great commandment ; the second is like unto it , thou shalt love thy neighbour as thy self . q. . what is the first thing contained in our supream love to god ? a. it implies the loving of god purely and absolutely for himself . the excellencies that are in him . cant. . . thy name is as ointment poured forth ; therefore the virgins love thee . and the benefits we receive from him . psal . . i love the lord because he hath heard my voice and my supplication . q. . what is the second property of this supream love ? a supream love devotes the whole man to god and christ : so that in life and death that man designs the glory of god as his main end . rom. . , . for none of us liveth to himself , and no man dieth to himself ; for whether we live , we live unto the lord ; and whether we die , we die unto the lord ; whether we live therefore or die , we are the lord 's . q. . what is the third property of supream love ? a. it causes the soul to depreciate and slight all other things in comparison of god's glory , and an interest in christ. acts . . but none of these things move me , neither count i my life dear unto my self , so that i may finish my course with joy . phil. . , . i count all things but loss for the excellency of the knowledge of christ iesus my lord. q. . what is the fourth property of supream love ? a. it centers the soul in god as its only rest . psal. . . return unto thy rest , o my soul. and cannot be satisfied till it come to the full enjoyment of him . thes. . . the lord direct your hearts into the love of god , and patient waiting for christ. q. . why must we love god with a supream love ? a. because such a love only suits the transcendent excellency of god. commands all we are and have for god , and is the only love that will continue to the end . rom. . . who shall separate us from the love of christ ? q. . what is it to love our neighbour as our selves ? a. it is the exact observation and practice of the golden rule of christ. matt. . . therefore all things whatsoever ye would that men should do to you , do ye even so to them , for this is the law and the prophets . q. . are all men to be loved alike , and with the same degree of love ? a. no ; tho we must love all men with the love of benevolence ; yet the saints only with the love of complacency . psal. . . but to the saints that are in the earth , and to the excellent , in whom is all my delight . and to such we must especially do good . gal. . . as we have therefore opportunity , let us do good unto all men , especially unto them who are of the houshold of faith . q. . what is the first instruction from hence ? a. hence we learn the excellency of divine love . moses expresses the whole duty of man in ten commandments . christ hangs the whole law upon these two , love to god , and our neighbour . mark . , . thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength . this is the first commandment . and the second is like , namely , this , thou shalt love thy neighbour as thy self ; there is none other commandment greater than these . and the apostle reduces these two into one. gal. . . for all the law is fulfilled in one word , ●uen in this , thou shalt love thy neighbour as thy self . q. . what is the second inference from hence ? a. it convinces the holiest of men how far short they come in their obedience to the rule of duty , and therein the law is our school-master to bring us to christ. gal. . . q. . what is the third inference from hence ? a. it discovers the excellency and perfection of the law of god. psal. . . the law of the lord is pefect ▪ converting the soul. and that we are highly to honour and magnify it as a rule of duty , though we must utterly renounce it as the way of our justification . q. . what is the last inference from hence ? a. that there is nothing too dear for a christian in this world , but he must give it up by self-denial , when it comes in competition with his supream love to god. luke . . if any man come to me , and hate not his father , and mother , wife , and children , and brethren , and sisters , yea , and his own life also , he cannot be my disciple . ( i. e. ) love them less than me . of the preface to the commandments . quest. . and . what is the preface to the ten commandments ? a. the preface to the ten commandments is in these words , i a● the lord thy god wh●ch ha●e brought thee out of the land of egypt , out of the house of bondage . what doth the preface to the ten commandments teach us ? a. the preface to the ten commandments teach us , that because god is the lord , and our god , and redeemer , therefore we are bound to keep all his commandments . q. . why doth god use arguments and inducements to win men to the obedience of his laws ? a. because he loves to work on man as a rational creature , according to the principles of his nature . hos. . . i dre● them with cords of a man , with bands of love . and because he delights in none but free and chearful obedience . psal. . . thy people shall be willing in the day of thy power . q . what is the first argument in this preface ? a. it is the sovereignty of the law-giver [ i am the lord ] which should awe the heart of every man to obedience . iam. . . there is one law-giver , who is able to save and to destroy . q . what is the second argument to obedience ? a. our propriety in god by covenant [ i am the lord thy god ] this obligeth to obedience , and aggravateth disobedience . psal. . . hear , o my people , and i will speak ; o israel , and i will testify against thee ; i am god , even thy god. hos. . . thou hast gone a whoring from thy god. q. . what is the third argument unto obedience ? a. the benefits of redemption that they receive from god. benefits perswade to duty ; and the goodness of god leads to repentance . rom. . . q. . how can deliverance out of egypt , be an argument to them that never were in egypt ? a. as that deliverance was a type of our deliverance , so 't is an argument to us , and an argument from the less to the greater ; so it obligeth us more than them . luke . ▪ . that he would grant unto us , that we being delivered out of the hand of our enemies , might serve him without fear , in holiness an● righteousness before him all the days of our life . q . what is that deliverance we have ? and how doth it 〈◊〉 us to obedience ? a. our deliverance is not from egypt , but from hell. who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son. col. . . and our persons are bought by the redeemer to glorify god. cor. . . what , know ye not that your body is the temple of the holy ghost , which is in you ; for ye are bought with a price ; wherefore glorify god in your body , and in your spirits which are gods. q. . is it not mercenary to serve god upon the account of benefits received , or to be received ? a. he that makes religious duties mediums to attain carnal advantages only , is of a worse than mercenary spirit . hos. . . and they have not cried unto me with their hearts , when they howled upon their beds ; they assembled themselves for corn and wine , and they rebelled against me but to be quickened by mercy to duty is not mercenary , but evangelical . hos. . . they shall fear the lord and his goodness . q. . what is the first inference from hence ? a. that great is the condescention of god to man , that he will use arguments to induce him to obedience , who might exact it only by his sovereignty , and justly damn us for our disobedience . cor. . . now then we are embassadors for christ , as though god did beseech you by us , we pray you in christ's stead , be ye reconciled to god. q. ▪ what is the second inference from hence ? a. that the more mercy any receive from god , the more obligations are laid on them to obey him . psal. . ▪ . i love the lord because he hath heard my voice , and my supplication ; because he hath inclined his ear unto me , therefore will i call upon him as long as i live . q. . what is the third inference from hence ? a. the more mercies and favours any man sins against , the greater is that man's sin , and the sorer will be his punishment . amos , . you only have i known of all the families of the earth ; wherefore i will punish you for all your iniquities . q. . what is the fourth inference from hence ? a. that god's expectations are greater , where his mercies and favours have been so . isa. . what could have been done more to my vineyard , that i have not done in it ? wherefore when i looked that it should bring forth grapes , brought it forth wild grapes . q. . what is the last inference from hence ? a. that memorials of god's mercies are to be kept by us , to provoke us to constant and chearful duties of obedience exod. . . and the lord said unto moses , write this for a memorial in a book , and rehearse it in the ears of ioshua . psal. . , . bless the lord , o my soul , forget not all his benefits . of the first commandment . quest. . which is the first commandment ? a. the first commandment is , thou shalt have no other gods before me . q. . what is the first duty enjoin'd in the first commandment ? a. it is to know and acknowledge the existence or being of god , and consequently condemns all atheism , both in judgment and practice . heb. . . he that cometh to god must believe that he is , and that he is a rewarder of them that diligently seek him . psalm . . . the fool hath said in his heart , there is no god. q. . what is the second duty of the first commandment ? a. it requires all men to know and acknowledge the unity of god. deut. . . hear , o israel , the lord our god is one lord. and condemns polytheism , or plurality of gods. cor. . , . for tho' there be that are called gods , whether in heaven or in earth , as there be gods many , and lords many ; but to us there is but one god. q. . whence sprang the opinion of more gods than one at first in the world ? a. it sprang from ignorance of god's omnipresence and omnipotence . hence came their vain imaginations . rom. . . because that when they knew god , they glorified him not as god , neither were thankful , but became vain in their imaginations , and their foolish heart was darkened . they thought the presence and power of god might reach one place , and not another . kings . . and the servants of the king of assyria said unto him , their gods are gods of the hills , therefore they were stronger than we ; but let us fight against them in the plain , and surely we shall be stronger than they . q. . what were the first creatures worshipped as gods ? a. probably the heavenly bodies , sun , moon and stars , because of their splendor and influence , ; th●se as heralds , do proclaim god to the world. psal. . , . the heavens declare the glory of god , and the firmament sheweth his handy work . day unto day uttereth speech , and night unto night sheweth knowledge . and these messengers of god were mistaken for god himself ; iob . , . if i beheld the sun when it shined , or the moon walking in brightness , and my heart hath been secretly inticed , or my mouth hath kissed my hand ; this also were an iniquity , for i should have denied the god that is above . q. . what do these words [ before me ] import ? a. it notes god's perfect knowledge and abhorrence of all idolatry , or worshipping of another god , as what he cannot endu●e to behold . ier. . , . because of their wickedness which they have committed to provoke me to anger , in that they went to burn incense to serve other gods , whom they knew not , neither they , you , nor your fathers ; howbeit i sent unto you all my servants the prophets , rising early , and sending them , saying , o do not this abominable thing that i hate . q. . are none guilty of this sin but heathenish idolaters ? a. yes , all that place their supream love or trust in any creature , make that creature their god , and in scripture are called idolaters . col. . . and covetousness which is idolatry . q. . how doth the idolatry forbidden in the first , differ from that forbidden in the second commandment ? a. the idolatry forbidden in the first commandment is a sin respecting the object of worship , when we set up any thing in the place of god , which by nature is not god. gal. . . howbeit then when ye knew not god , ye did service unto them which by nature are no gods . but that against the second commandment is , when we pretend to worship the true god , but do it by such means , and in such a manner as he hath not required , or hath forbidden ▪ exod. . , . and he received them at their hands , and fashioned it with a graving tool , after he had made a molten calf , and they said , these be thy gods , o israel , which brought thee up out of the house of egypt . q. . what is the first inference from the first commandment ? a. that it is a special mercy to be brought forth in a land where the true god is known and worshipped . psal. . . he hath not dealt so with any nation ; and as for his judgments they have not known them ; praise ye the lord. q. . what is the second inference from the st . commandment ? a. that it is a great and dreadful sin to live without the worship of god in the world . eph. . . that at that time ye were without christ , — and without god in the world . q. . what 's the third inference from the st commandment ? a. that christians must not comply with idolatrous or superstitious worship , when they are cast into idolatrous places , how great soever the danger be . psal. . . their sorrows shall be multiplied , that hasten after another god ; their drink offering of blood will i not offer , nor take up their names into my lips . q. . what is the fourth inference from hence ? a. that the supream love , fear , and trust of the soul is god's peculiar right and due . whosoever places them on any other besides god , is guilty of a very heinous and great sin against him . iohn . . love not the world , neither the things that are in the world ; if any man love the world , the love of the father is not in him . compared with iob . , . if i have made gold my hope , or have said to the fine gold , thou art my confidence ; this also were an iniquity to be punished by the iudge , for i should have denied the god that is above . q. . what is the fifth inference hence ? a. that god's eye discovers the closest idolatry in the world , whether it be in secret actions ; ezek. . . hast thou seen what the ancients of the house of israel do in the dark ? every man in the chambers of his imaginary ; for they say , the lord seeth us not , the lord hath forsaken the earth . or inward affections . col. . . mortify therefore your members which are upon the earth , fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness , which is idolatry . q . what is the sixth inference from hence ? a. that an high and full condition in the world , is a dangerous condition , and lies most exposed to the danger of heart-idolatry . prov. . . lest i be full , and deny thee , and say , who is the lord ? mark . how hard is it for them that trust in riches to enter into the kingdom of heaven ? q. . what is the last inference ? a. that in covenanting with god , and avouching him for our god , we must wholly renounce all others , and take god alone for our portion ; and the object of our love and dependance . hos. . . thou shalt not be for another man. so will i also be for thee . luke . so likewise whosoever he be of you , that forsaketh not all that he hath , he cannot be my disciple . of the second commandment . qust . . which is the second commandment ? a. the second commandment is , [ thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down thy self to them , nor serve them : for i the lord thy god am a jealous god , visiting the iniquities of the fathers upon the children , unto the third and fourth generation , of them that hate me , and shewing mercy unto thousands of them that love me , and keep my commandments ] quest. . what is required in the second commandment ? a. the second commandment requireth , the receiving , observing , and keeping pure and entire all such religious worship and ordinances , as god hath appointed in his word . quest. . what is forbidden in the second commandment ? a. the second commandment forbiddeth the worshipping of god by images , or any other way , not appointed in his word . quest. . what are the reasons annexed to the second commandment ? a. the reasons annexed to the second commandment are , gods sovereignty over us , his propriety in us , and his zeal he hath to his own worship ? q. . what is the sin especially forbidden in the second commandment ? a. the sin here forbidden is the corruption of gods worship , by making any similitude of any person in the godhead , and performing divine worship before it , or to it , exod. . . they have turned aside quickly out of the way which i commanded them : they have made them a molten cal● , and have worshipped , and have sacrificed thereunto ▪ and said ▪ these be thy gods , o israel , which have brought thee up out of the land of egypt . deut. . , . take ye therefore good heed unto your selves ▪ ( for ye saw no manner of similitude on the day that the lord spake unto you in horeb , out of the midst of the fire ▪ ) lest ye corrupt your selves , and make you a graven image , the similitude of any figure , the likeness of male or female . q. . what is the second sin forbidden in this commandment ? a. the second sin against this commandment is will-worship , consisting in the addition of mans inventions to the worship of god as a part thereof , matth. . . but in vain do they worship me , teaching for doctrines the commandments of men . col. . , , , . wherefore if ye be dead with christ from the rudiments of the world ; why , as though living in the world , are ye subject to ordinances , ( touch not , taste not , bandle not : which all are to perish with the using ) after the commandments and doctrines of men : which things have indeed a shew of wisdom in will-worship and humility , and neglecting of the body , not in any honour to the satisfying of the flesh . q. . but if those additions be for the more decent worshipping of god , is it not allowed by cor. . . let all things be done decently and in order ? a. no ; that scripture commands that gods institutions be regularly and decently performed , but not that we invent ceremonies that are symbolical , to make them more decent than christ left them . q. . why is the second commandment left out in all the publick offices of the popish church ? a. because it expresly condemns their idolatrous images , kneeling at the sacrament , prayers to saints , and all their superstitious crosses , surplices , chrisme , as sinful . q. . do they not clear themse●ves from idolatry , by telling us they only worship god before , or by them , but not the images themselves ? a. no ▪ they do not ; for the use of images in gods worship is expresly condemned in this commandment ; and if this would excuse the papists , it had also excused the israelites in worshipping the cal● . exod. . . — and they said , these 〈◊〉 thy gods , o israel , that brought thee up out of the land of egypt . q. . what 's the first reason annexed to the second commandment ? a. the first reason annexed is gods sovereignty , i the lord ; which shews that it belongs to god only to institute his own worship , and make it effectual ; and therefore to do that in his worship which he never commanded , is sinful and dangerous ; ier. . . and they have built the high places of toph●t , which is in the valley of the son of hinnom , to burn their sons and their daughters in the fire , which i commanded them not , neither came it into my heart . q. . what 's the second reason annexed to the second commandment ? a. the second reason is gods propriety in us ; he is our god , and we belong to him ; and therefore to corrupt his worship , greatly aggravates our sin , hos. . . rejoyce not , o israel , for joy as other people ; for thou hast gone a whoring from thy god , &c. q. . what 's the third reason annexed to the second commandment ? a. the jealousie of god over his worship and worshippers ; so that this sin of corrupting his worship , will dreadfully incense his wrath , as it did , levit. . , . and nadab and abihu the sons of aaron , took either of them his censer , and put fire thereon . and offered strange fire before the lord , which he commanded them not . and there went out fire from the lord , and devoured them , and they dyed before the lord. q. . what 's the first instruction from the second commandment ? a. that it is an hainous sin to neglect the worship of god , in that manner he hath appointed us to worship him , as in prayer , ier. . . pour out thy fury upon the heathen that know thee not , and upon the families that call not on thy name . — hearing the word , prov. . . he that turneth away his ear from hearing the law , even his prayer shall be abomination . q. . what 's the second instruction from the second commandment ? a. that those that suffer for endeavouring to preserve the purity of gods ordinances , and non-conformity to the contrary injunctions of men , have a good warrant to bear them out in all such sufferings ; deut. . . ye shall not add unto the word which i command you , neither shall you diminish ought from it , that ye may keep the commandments of the lord your god , which i command you , &c. q. . what 's the third instruction from the second commandment ? a. that it is highly sinful and dangerous to innovate and prescribe by humane authority , such symbolical rites in the worship of god , as he never appointed or allowed in his word , matth. . . but in vain do they worship me , teaching for doctrines the commandments of men . q. . what 's the fourth instruction hence ? a. hence we learn how much parents and children are obliged to worship god constantly , spir●tually , and agreeably to his will revealed in his word , otherwise the jealousie of god will visit them both in the way of judgment . for as obedience entails a blessing ; so disobedience entails a curse on posterity , exod. , . for thou shalt worship no other god ; for the lord , whose name is jealous , is a jealous god. of the third commandment . quest. . which is the third commandment ? a. the third commandment is , [ thou shalt not take the name of the lord thy god in vain ; for the lord will not hold him guiltless , that taketh his name in vain . ] quest. . what is required in the third commandment ? a. the third commandment requireth the holy and reverend use of gods names , titles , attributes , ordinances , word and works . quest. . what is forbidden in the third commandment ? a. the third commandment forbiddeth all profaning or abusing of any thing , whereby god maketh himself known . quest. . what is the reason annexed to the third commandment ? a. the reason annexed to the third commandment is , that however the breakers of this commandment may escape punishment from men , yet the lord our god will not suffer them to escape his righteous iudgment . q. . how doth this commandment differ from the first and second ? a. the first hath respect to the object of worship , forbidding us to worship any other but god. the second respects the means of worship , forbidding us to worship god by any other means than what he hath prescribed . but the third respects the manner of his worship , ●orbidding all careless or profane use of his name , and commanding an holy reverence from us in all our solemn addresses to him , or ordinary mention of his name . ma● . . . a son honoureth his father , and a servant his master : if i then be a father , where is mine honour ? and if i be a master , where is my fear ? saith the lord of hosts unto you , o priests , that despise my name : and ye say , wherein have we despised thy name ? q. . what is the first thing especially required in the third commandment ? a. it requires the most aweful and reverential frame of our hearts in all our approaches to god ; psal. . . god is greatly to be feared in the assembly of the saints ; and to he had in reverence of all them that are about him . and in his worship , ioh. . . god is a spirit ; and they that worship him , must worship him in spirit and in truth . q. . what 's the second thing required in this commandment ? a , it requires truth in our witness-bearing , as knowing god seeth our hearts , and is witness to all that we think or speak ; zech. . . i will bring it forth , saith the lord of hosts , and it shall enter into the house of the thief , and into the house of him that sweareth ●alsly by my name , &c. q. . what 's the third thing required in this commandment ? a. that in all our appeals to god in secret or doubtful matters , we be sure that the appeal be necessary , aweful and true : ier . . as for me , i have not hastened from being a pastour to follow thee , neither have i desired the woful day , thou knowest : that which came out of my lips was right before thee . psal. . , search me ▪ o god , and know my heart : try me , and know my thoughts . and set if there be any wicked way in me ; and lead me in the way everlasting . q. . what doth this commandment especially forbid ? a. it forbids and condemns all profane oaths as most injurious to the name of god. matth. . , . — swear not at all , neither by heaven for it is go●s throne , &c. but let your communication be yea , yea , nay , nay ; for whatsoever is more than these , cometh of evil . q. . vvhat is the danger of profane or false swearing ▪ a. such are reckoned enemies to god , psal. . . — thine enemies take thy name in vain . the curse of god enters into such families , zech. . . i will bring it forth , saith the lord of hosts , and it shall enter into the ho●se of the thief , and into the house of him that sweareth falsly by my name , &c. and the lord will not hold them guiltless . q. . vvhat else is forbidden in this commandment ? a. it forbids and condemns all heedless wandering , and drowsie performance of gods worship : isa. . , . vvherefore the lord said , forasmuch as this people drew near me with their mouth , and with their lips do honour me , b●t have removed their heart far from me , and their fear towards me is taught by the precept of men : therefore , behold , i will proceed to do a marvellous work amongst this people , even a marvellous work and a wonder : for the wisdom of their wise men shall perish , and the understanding of their prudent men shall be hid . and kings . . but iehu took no heed to walk in the law of the lord god of israel , with all his heart : for he departed not from the sins of ieroboam , which made israel to sin . q. . what other sin is forbidden in this command ? a. it forbids all light and irreverent use of the scriptures , especially in our jests , or by way of scoffing . ier. . . behold , they say unto me , where is the word of the lord ? let it come nowe , jer. . . — behold the word of the lord is unto them a reproach : they have no delight in it . q. . by what argument doth god enforce the third commandment on men ? a. that the breakers of this command shall surely be punished by the lord , either in this life , deut. . , . if thou wilt not observe to do all the words of this law , that are written in this book , that thou mayest fear this glorious and fearful name , the lord thy god : then the lord will make thy plagues wonderful , and the plagues of thy seed , even great plagues , and of long continuance , and sore sickness , and of long continuance : or in that to come , rom. . . but after thy hardness and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous judgment of god : except they repent and reform . q. . what 's the first instruction from the third commandment ? a. that great and infinite is the patience of god in forbearing provoking sinners so long as he doth ; romans . . vvhat if god willing to shew his wrath , and to make his power known , endured with much long-suffering the vessels of wrath fitted to destruction ? q. . vvhat 's the second instruction from hence ? a. that god is to be justified in the severest of his judgments , by which at any time he manifests his displeasure against the profaneness of the world. hos. . , , . hear the word of the lord , ye children of israel : for the lord hath a controversie with the inhabitants of the land , because there is no truth , nor mercy , nor knowledge of god in the land . by swearing , and lying , and killing , and stealing , and committing adultery , they break out , and bloud toucheth bloud . therefore shall the land ●ourn , and every one that dwelleth therein shall languish , with the beasts of the field , and with the fowls of heaven , yea the fishes of the sea also shall be taken away . q. . what 's the third instruction from hence ? a. that god takes special notice of , and greatly delighteth in them that fear and reverence his name ; isa. . . hear the word of the lord , ye that tremble at his word : your brethren that hated you , that cast you out for my names sake , said , let the lord be glorified ; but he shall appea● to your joy , and they shall be ashamed . mal. . . — and a book of remembrance was written before him , for them that feared the lord , and that thought upon his name . q. . what 's the last inference from hence ? a. that those parents have much to answer for , that by their examples teach , or by their negligence encourage their children to profane gods name . ier. . how shall i pardon thee for this ? thy children have forsaken me , and sworn by them that are no gods , &c. of the sabbath . quest. . which is the fourth commandment ? a. the fourth commandment is , [ remember the sabbath day to keep it holy : six days shalt thou labour , and do all thy work ; but the seventh day is the sabbath of the lord thy god ; in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattle , nor thy stranger which is within thy gates : for in six dayes the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day , wherefore the lord blessed the sabbath day , and hallowed it . ] quest. . what is required in the fourth commandment ? a. the fourth commandment requireth the keeping holy to god , such set time as he hath appointed in his word , expresly one whole day in seven , to be an holy sabbath unto the lord. quest. . which day of the seven hath god appointed to be the weekly sabbath ? a. from the beginning of the world to the resurrection of christ , god hath appointed the seventh day of the week to be the weekly sabbath ; and the first day of the week ever since , to continue to the end of the world , which is the christian sabbath . q. . what special marks of honour hath god set upon this fourth commandment ? a. god hath set four peculiar marks of honour on it . ( . ) it is the largest of all the commands . ( . ) it hath a solemn memento prefixed to it . ( . ) it is delivered both positively and negatively , which the rest are not . and , ( . ) it is enforced with more arguments to strengthen the command on us , than any other . q. . w●y will god have a sabbath observed on earth ? a. god will have a sabbath on earth , to give us therein an emblem of that eternal sabbath in heaven , wherein his people shall be serving him , and praising him without interruption , or mixture of any other business throughout eternity ; h●b . . . there remaineth therefore a rest to the people of god. q . for what other reasons will god have a sabbath ? a. he will have a sabbath for the honour of his name , isa. . . if thou turn away thy foot from the sabbath , from doing thy p●easure on my holy day , and call the sabbath a delight , the holy of the lord , honourable , and shalt honour him , not doing thine own ways , nor finding thine own pleasure , nor speaking thine own words . for the good of mens souls ; mark . . and he said unto them , the sabbath was made for man , not man for the sabbath . and in mercy to the bodies of men and beasts . q. . is this commandment moral and perpetual , or ceremonial and temporary ? a. it is , and must needs be moral , and not ceremonial ; because all the reasons that enforce it , are perpetual , and the sabbath continued , when the ceremonial law ceased , and was vanished ; matth. . . but pray ye , that your flight be not in the winter , neither on the sabbath day . q. . what day of the seven is the christian sabbath ? a. the first day of the week is our sabbath , since the resurrection of christ. this is the day which was foretold to be our sabbath ; psal. . . this is the day which the lord hath made ; we will rejoyce and be glad in it . the lord hath marked it for himself by setting his own name on it ; rev. . . i was in the spirit on the lords day . and the apostles and primitive church constantly set it apart to religious uses and ends ; acts . . and upon the first day of the week , when the disciples came together to break bread , paul preached unto them , &c. cor. . . vpon the first day of the week , let every one of you lay by him in store , as god hath prospered him , that there be no gatherings when i come . q. . when doth the christian sabbath begin ? a. it appears that this day is not to be reckoned from evening to evening , but from morning to morning ; because the christian sabbath must begin , when the jewish sabbath ended , but that ended towards the morning ; matth. . . in the end of the sabbath , as it began to dawn , towards the first day of the week , came mary magdalene , and the other mary to see the sepulchre . q. . what is the ground of changing the day ? a. the solemn commemoration of our redemption by the resurrection of christ from the dead , is the ground of translating the sabbath from the seventh to the first day of the week ; psal. . . this is the day which the lord hath made ; we will rejoyce , and be glad in it . mark . . now when iesus was risen early the first day of the week , he appeared first to mary magdalene , out of whom he had cast seven devils . q. . is it the whole day , or only some hours of the day that are set apart for god ? a. not a part , but the whole day is the lords ; and it is as dangerous to halve it with god in point of time , as it was for annanias and sapphira to halve their dedicated goods , and bring in but a part . remember that thou keep holy the sabbath day , is the command . q. . is there any other day holy besides this ? a. no day but this is holy by institution of the lord ; yet dayes of humiliation and thanksgiving may be lawfully set apart by men on a call of providence ; but popish holy-dayes are not warrantable , nor to be observed ; gal. . . ye observe dayes , and months , and times , and years . q. . but seeing every day should be a sabbath to a christian , what needs any other set time ? a. though christians must walk every day with god , yet every day cannot be a sabbath , because god calls us to other duties on those dayes , but will have this to be a solemn and entire day to himself . q. . but if a man scruple the change of the sabbath , may he not keep both dayes weekly ? a. no ; for then by doing more than god requires , he breaks a plain command , six days shalt thou labour . q. . at what time should christians be up , and at their duties on the lords day ? a. as early in the morning as their strength will permit , to prepare by private for publick duties ; yet the publick are not to be entrenched on by private duties ; acts . . — now therefore are we all here present before god , to hear all things that are commanded thee of god. of the sabbath . quest. . how is the sabbath to be sanctified ? a. the sabbath is to be sanctified by an holy re●ting all that day , even from such worldly employments and recreations as are lawful on other days , and spending the whole time in the publick and private exercises of gods worship , except so much as is to be taken up in the works of necessity and mercy . quest. . what are the sins forbidden in the fourth commandment ? a. the fourth commandment forbiddeth the omission or careless performance of the duties required , and the profaning the day by idleness , or doing that which is in it self sinful , or by unnecessary thoughts , words or works , about our worldly employments or recreations . quest. . what are the reasons annexed to the fourth commandment ? a. the reasons annexed to the fourth commandment are , gods allowing us six days of the week for our own employment , his challenging a special propriety in the seventh , his own example , and his blessing the sabbath day . q. . vvhat is the rest which god requires on the sabbath ? a. it is not a meer natural or civil , but an holy rest , resembling the rest in heaven . wherein the mind is most active and busie in the work of god , though the body be at rest , and the spirit not wearied with its work ; rev. . . and the four bea●●s had each of them six wings about him , and they were full of eyes within , and they rest not day and night , saying , holy , holy , holy , lord god almighty , which was , and is , and is to come . q. . may not any works of our civil calling be ordinarily done on that day ? a. no ; it is sinful to put our hands ordinarily to our callings on that day , and god usually punishes it : neh. . , , , . in those dayes saw i in iudah , some treading wine-presses on the sabbath , and bringing in sheaves , and lading asses , as also wine , grapes and figs , and all manner of burdens , which they brought into ierusalem on the sabbath day ; and i testified against them in the day wherein they sold victuals . there dwelt men of tyre also therein , which brought fish and all manner of ware , and sold on the sabbath , unto the children of iudah , and in ierusalem . then i contended with the nobles of iudah , and said unto them , what evil thing is this that ye do , and profane the sabbath day ? did not your fathers thus , and did not our god bring all this evil upon us , and upon this city ? yet ye bring more wrath upon israel by profaning the sabbath . q. . may we not refresh our bodies by recreations or our minds by thoughts of earthly business or discourses on that day ? a. recreations of the body which are lawful on other days , are sinful on this day ; and all the recreations of the mind allowed on this day , are spiritual and heavenly ; isa. . , . if thou turn away thy foot from the sabbath , from doing thy pleasure on my holy day , and call the sabbath a delight , the holy of the lord , honourable , and shalt honour him , not doing thine own ways , nor finding thine own pleasure , nor speaking thine own words : then shalt thou delight thy self in the lord , and i will cause thee to ride upon the high places of the earth , and feed thee with the heritage of iacob thy father ; for the mouth of the lord hath spoken it . q. . what works may lawfully be done on that day ? a. christs example warrants works of necessity , and works of mercy , but no other , matth. . , . but he said unto them , have ye not read what david did , when he was an hungred , and they that were with him , how he entered into the house of god , and did eat the shew-bread , which was not lawful for him to eat , neither for them which were with him , but only for the priests . and ver . . but if ye had known what this meaneth , i will have mercy , and not sacrifice , &c. q. . what are the holy duties of the sabbath ? a. the publick worship of god in reading and hearing the word preached ; isa. . . and it shall come to pass that from one new moon to another , and from one sabbath to another , shall all flesh come to worship before me , saith the lord. luke . . — and as his custom was , he went into the synagogue on the sabbath day ▪ and stood up for to read . and prayer ; acts . , . and on the sabbath day we went out of the city by a river side , where prayer was wont to be made , &c. and receiving the sacrament ; acts . . and upon the first day of the week , when the disciples came together to break bread , paul preached unto them , &c. q. . at private duties in our families required , as well as publick on the sabbath ? a. yes ; it is not enough to sanctifie the sabbath in publick ordinances , but god requires it to be sanctified in family and private duties ; lev. . . — but the seventh day is the sabbath of rest , an holy convocation , ye shall do no work therein : it is the sabbath of the lord in all your dwellings . q. . with what frame of spirit are all sabbath duties , both publick and private to be performed ? a. they are to be performed with spiritual delight ; isa. . . if thou turn away thy foot from the sabbath , from doing thy pleasure on my holy day , and call the sabbath a delight , &c. and all grudging at , and weariness of spiritual exercises is a sin forbidden ; mal. . . ye said also , behold what a weariness is it , and ye have snuffed at it saith the lord of hosts , and ye brought that which was torn , and the lame ▪ and the sick : thus ye brought an offering ; should i accept this of your hand saith the lord ? amos . . when will the new moon be gone that we may sell corn ? and the sabbath that we may set fo●th wheat ? &c. q. . what is the first reason annexed to this command ? a. the first reason is the sufficient and large allowance of time god hath given us for our civil callings and earthly business . six days in the week is a large allowance . q. . what is the second reason annexed to this fourth command ? a. the second reason is gods sanctifying and separating this day by a special command and institution for his service ; so that to profane this time is to sin against an express divine statute . q. . what 's the third reason annexed to this command ? a. the third reason is gods own example , who rested the seventh day from all his works , and blessed this day , by vertue of which blessing we are encouraged to sanctifie it . q. . is it not enough to sanctifie this day in our own persons ? a. no ; if god hath put any under our authority , their profaning the sabbath will become our sin , though we be never so strict in the observation of it our selves . q. . may we continue our civil employments to the last moment of our common time ? a. except necessity or mercy urge us , we ought to break off before , and allow some time to prepare for the sabbath ; luke . . and that day was the preparation , and the sabbath drew on . q. . what is the first inference f●om hence ? a. that we have all great cause to be humbled for our sabbath transgressions , either in our unpreparedness for it , our want of delight and spirituality in it , or the due government of our families , as god requires . q. . what is the second inference from hence ? a. that christians on the sabbath day have a fair occasion and help to real●ize to themselves the heavenly state , in which they are to live abstract from the world , and god is to be all in all to them . of the fifth commandment . quest. . which is the fifth commandment ? a. the fifth commandment is , [ honour thy father and thy mother , that thy days may be long in the land which the lord thy god giveth thee . ] quest. . what is required in the fifth commandment ? a. the fifth commandment requireth the preserving the honour , and performing the duties belonging to every one in their several places and relations , as superiors , inferiors or equals . quest. . what is forbidden in the fifth commandment ? a. the fifth commandment forbiddeth the neglecting of , or doing any thing against the honour and duty which belongeth to every one in their several places and relations . quest. . what is the reason annexed to the fifth commandment ? a. the reason annexed to the fifth commandment is , a promise of long life and prosperity ( as far as it shall serve for gods glory , and their own good ) to all such as keep this commandment . q . what relatives are directly and more especially concerned in this fi●th commandment ? a. all superiours and inferiours are concerned in it : especially ( . ) political fathers and their children ; that is , kings and subjects : mark . . blessed be the kingdom of our father david , &c. ( . ) spiritual fathers and their children ; that is , ministers and their people : cor. . for though you have ten thousand instr●cters in christ , yet have ye not many fathers : for in christ iesus i have begotten you through the gospel . ( . ) natural parents and their children ; ephes. . . children obey your parents in the lord. ( . ) all civil superiours and inferiours , as husbands and wives , masters and servants ; ephes. . . wives submit your selves unto your own husbands , as unto the lord. and ephes. . . servants be obedient to them that are your masters according to the flesh . &c. q. . what is the duty of political fathers or magistrates , to their political children or subjects ? a. it is to rule and govern the people over whom god hath set them with wisdom ; chron. . . give me now wisdom and knowledge , that i may go out and come in before this people . justice , chron. . . , . and ●e sit judges in the land , throughout all the fenced cities of iudah , city by city . and he said to the judges , take heed what ye do ; for ye judge not for man , but for the lord , who is with you in the judgment . wherefore now let the fear of the lord be upon you , take heed and do it , &c. and piety , sam. . . — he that ruleth over men must be just , ruling in the fear of god. carefully providing for their souls in every place of their dominion ; chron. . . and they taught in iudah , and had the book of the law of the lord with them , and went about throughout all the cities of iudah , and taught the people . and for their common outward peace and safety ; chron. . . and iehoshaphat waxed great exceedingly , and ●e built in iudah castles and cities of store . q. . what are the duties of subjects to their rulers ? a. it is to pray for them ; tim. . , . i exhort therefore , that first of all supplications , prayers , intercessions , and giving of thanks be made for all men : for kings , and for all that are in authority , &c. to honour them , pet. . . — fear god , honour the king. to obey their just laws , rom. . . let every soul be subject unto the higher powers , &c. and to pay them the tribute that is due to them , rom. . . render therefore to all their d●es , tribute to whom tribute is due , custom to whom custom , &c. q. . what are the duties of ministers to their people ? a. their duty is , ( . ) to feed their flock constantly with wholesome food , tim. . . preach the word , be instant in season , and out of season , rebuke , reprove , exhort , with all long-suffering and doctrine . ( . ) to be full of bowels of tender affection to them , thess. . , . but we were gentle among you , even as a nurse cheri●heth her children : so being affectionately desirous of you , we were willing to have imparted unto you , not the gospel of god only , but also our own souls , because ye were dear unto us . ( . ) to pray for them , eph. . , . wherefore i also , after i heard of your faith in the lord iesus , and love unto all the saints , cease not to give thanks for you , making mention of you in my prayers . ( . ) to watch over them , pet. . . feed the flock of god which is among you , taking the oversight thereof not by constraint , but willingly , &c. and ( . ) to walk as an example of godliness before them , tit. . . in all things shewing thy self a pattern of good works , &c. all which duties require their residence among them , pet. . . feed the flock of god which is among you , &c. q. . what are the peoples duties towards their ministers ? a. their duty is , ( . ) to esteem and love them dearly for their works sake , thess. . , . and we beseech you , brethren , to know them which labour among you , and are over you in the lord and admonish you ; and to esteem them very highly in love for their works sake . ( . ) to attend on the word preached by them , as the word of god , thess. . . for this cause also thank we god without ceasing , because when ye received the word of god , which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of god. ( . ) to pray for them and the success of their labours , heb. . . pray for us , &c. ( . ) not to receive light and malicious reports against them ▪ tim. . . against an elder receive not an accusation but before two or three witnesses . ( . ) to make a competent and comfortable provision for them , gal. . . let him that is taught in the word , communicate unto him that teacheth ▪ in all good things . q. . what are the duties of natural parents to their children ? a. it is their duty , ( . ) to be tenderly , but not fondly affectionate to , and tender over them , isa. . . can a woman forget her sucking child , that she should not have compassion on the son of her womb ? ( ) to educate them for god , ephes. . . and ye fathers provoke not your chi●dren to wrath , but bring them up in the nurture and admonition of the lord. ( ) to restrain their sins by correction , prov. . . the rod and reproof give wisdom , but a child left to himself , bringeth his mother to shame . ( . ) to provide for their livelyhood , tim. . . but if any provide not for his own , and especially for those of his own house , he hath denied the faith , and is worse than an infidel . ( . ) to pray dayly for them , iob . . and it was so when the days of their feasting were gone about , that iob sent and sanctified them ▪ and rose up early in the morning , and offered burnt-offerings according to the number of them all : for iob said , it may be that my sons have sinned , and cursed god in their hearts : thus did job continually . ( . ) to encourage them with endearing language in the way of godliness , prov. . , , . the words of king lemuel , the prophesie that his mother taught him . what , my son ! and what the son of my womb ! and what the son of my vows ! give not thy strength unto women , nor thy wayes to that which destroyeth kings . q. . what are the duties of children to parents ? a. their duty is , ( . ) to obey them only in the lord , eph. . . children obey your parents in the lord. ( ) to reverence and honour them , levit. . . ye shall fear every man his mother and his father , &c. ( . ) to submit to their reproofs and corrections , hebr. . . furthermore we have had fathers of our ●flesh , which corrected us , and we gave them reverence . ( . ) to provide for them , if they be poor and needy , and we have ability , gen. . . and ioseph nourished his father and his brethren , and all his fathers houshold with bread , according to their families . q. . what shall children do , when parents abuse their authority , by forbidding duty or commanding sin ? a. in such cases children are to obey god rather than their parents , acts . . but peter and iohn answered ▪ and said unto them , whether it be right in the sight of god , to hearken unto you , more than unto god , judge ye . but yet to manage their refusals of obedience with all meekness and humility . q. . what is the first duty of husbands to their wives ? a. the first ●uty , on which all other duties depend , is cohabitation with them . pet. . . likewise ye husbands , dwell with them according to knowledge , &c. and nothing can make this duty void , but a lawful divorce for adultery , matth. . , . — but i say unto you , that whosoever shall put away his wife , saving for the cause of fornication , causeth her to commit adultery , &c. q. . what 's the husbands second duty to his wife ? a. true and hearty love to soul and body , eph. . . husbands love your wives , even as christ also loved the church , and gave himself for it . evidencing it self in careful provision for them , cor. . . but he that is married , careth for the things of the world , how he may please his wife . but especially to their souls in winning them to christ , cor : . . — or how knowest thou , o man , whether thou shalt save thy wife ? and building them up in christ , pet. . . likewise , ye husbands , dwell with them according to knowledge , giving honour unto the wife , as unto the weaker vessel , and as being heirs together of the grace of life , that your prayers be not hindred . q. . what are the duties of wives to their husbands ? a. 't is their duty , ( . ) to be in subjection to their own husbands ; eph. . , . wives submit your selves unto your own husbands , as unto the lord : for the husband is the head of the wife , even as christ is the head of the church . ( ) to reverence them ; eph. . . — and the wife see that she reverence her husband . ( . ) to express their reverence in suitable words and actions ; pet. . . even as sarah obeyed abraham , calling him , lord , &c. ( . ) to be faithful to them ; prov. . . she will do him good and not evil , all the dayes of her life . ( . ) to adorn their relation with meekness and quietness of spirit ; pet. . : but let it be the hidden man of the heart in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in the sight of god of great price . q. . what are the duties of servants to their masters ? a. 't is their duty , ( . ) to be faithful in all things committed to their charge ; tit. . . not purloining , but shewing all good fidelity , &c. ( . ) to honour them in all respectful words and carriages ; tim. . . let as many servants as are under the yoke , count their own masters worthy of all honour , &c. ( . ) to bear patiently their rebukes ; pet. . , . servants , be subject to your masters with all fear ; not only to the good and gentle , but also to the froward . for this is thank-worthy , if a man for conscience toward god , endure grief , suffering wrongfully . q. . what is the first duty of masters to their servants ? a. their first duty is to rule over them with gentleness , and not with terrour and rigour ; eph. . . and ye masters , do the same things unto them , forbearing ●oreatning : knowing that your master also is in heaven ▪ neither is there respect of persons with him . q. . what 's the second duty of masters to their servants ? a. to pay them their wages fully and without delay ▪ deut. . , . thou shalt not oppress an hired servant that is peer and needy , whether he be of thy brethren , or of thy strangers that are in thy land within thy gates . at his day thou shalt give him ●is hire , neither shall the sun go down upon it , f●r he is poor , and setteth his heart upon it , lest he cry against thee unto the lord , and it be sin unto thee . and to provide food for them convenient ; prov. . . and thou shalt have goats-milk enough for thy ●●od , for the food of thy houshold , and for the maintenance for thy maidens . q. . what 's the third duty of masters to their servants ? a. the third and principal duty is to engage them as much as in them lies , to the wayes of god , and duties of religion , as abraham did , gen. . . for i know him that he will command his children , and his houshold after him , and they shall keep the way of the lord , &c. and ioshua , josh. . . — but as for me and my house , we will serve the lord. of the sixth commandment . quest. . which is the sixth commandment ? a. the sixth commandment is , [ thou shalt not kill . ] quest. . what is required in the sixth commandment ? a. the sixth commandment requireth all lawful endeavours to preserve our own life , and the life of others . quest. . what is forbidden in the sixth commandment ? a. the sixth commandment forbiddeth the taking away of our own life , or the life of our neighbour unjustly , or whatsoever tendeth thereunto . q. . what is the natural order of these commandments in the second table ? a. in these commands god begins with the nearest concern of man , which is life , iob . . — skin for skin , yea all that a man hath , will he give for his life . next to that his command guards his nearest relative , from whom the best outward comfort is to rise , his wife ▪ mark . . and they twain shall be one flesh , &c. after that his good name , which is very precious to him ▪ eccles. . . a good name is better than precious oyntment . and then his goods , which support his life , isa. . . for behold , the lord , the lord of hasts , doth take away from ierusalem , and from iudah , the ●●ay and the staff , the whole stay of bread , and the whole stay of water . q. . how far doth this command extend it self ? a. it prohibits all cruelt● , and commands all help , care , and pity , so far as mens hearts and hands can go , for the relief and preservation of others , psal. . . — but thy commandment is exceeding broad . q . doth this command respect only the outward action , or also the inward passion of the soul ? a. it respects and bridles the inward passion of the soul , as well as outward actions ; as hatred , iohn . . whosoever hateth his brother is a murderer , &c. and causless anger , matth. . . but i say unto you , that whosoever is angry with his brother without a cause , shall be in danger of the judgment , &c. q. . doth this command only respect the lives of others ? a. no , it primarily respects our own lives , and forbids us all things that tend to the shortening and ruin of them , eph. . . for no man ever yet hated his own flesh , but nourisheth and cherisheth it , even as the lord the church . q. . how many ways may men sin against this command , with respect to their own lives ? a. a man sinneth against his own life , not only by destroying himself , as the jaylour would have done . acts . . and the keeper of the prison awaking out of his sleep , and seeing the prison doors open , he drew out his sword , and would have killed himself , supposing that the prisoners had been fled ; but by refusing food or physick to preserve life , or macerating our bodies with excessive sorrows . cor. . . — but the sorrow of the world worketh death , or envy at others felicity : prov. . . — but envy the rottenness of the bones . q. . how are men guilty of murther with respect to others ? a. murther with respect to others , may be either with relation to their bodies ; numb . . . whoso killeth any person , the murtherer shall be put to death , &c. or to their souls , which is the most heinous murder in the world ; ezek. . . when i say unto the wicked , thou shalt sure●y dye , and thou givest him not warning , nor speakest to warn the wicked from his wicked way to save his life ; the same wicked man shall dye in his iniquity ; but his blood will i require at thine hand . q. . is all destruction of anothers life , murder in the account of god ? a. no , it is not , if the life of a person be taken away in the course of justice ▪ gen. . . whoso sheddeth mans blood , by man shall his blood be shed . or in a just and necessary war , iudges . . curse ye meroz ( said the angel of the lord ) curse ye bitterly the inhabitants thereof ; becau●e they came not to the help of the lord , to the help of the lord against the mighty . or by pure accident , deut. . . as when a man goeth into the wood with his neighbour to hew wood , and his hand fetcheth a stroke with the axe to cut down the tree , and the head slippeth from the helve , and lighteth upon his neighbour that he dye , he shall flee unto one of those cities , and live . or in self defence , ex●d . . . if a thief be found breaking up , and be smitten that he dye , there shall no blood be shed for him . q. . is there no other way of breaking this command ? a. yes , there is : innocents may be murdered under the forms and solemnities both of justice and religion . so naboth was murdered by iezebel , kings . , . they proclaimed a fast , and sit naboth on high among the people . and there came in two men children of belia● , and sat before him : and the men of belial witnessed against him , even against naboth , in the presence of the people , saying , naboth did blaspheme god and the king. then they carried him forth out of the city , and stoned him with stones that he dyed . and the martyrs by bloody papists . and this strongly proves a day of judgment ▪ eccles. . , . and moreover , i saw under the sun the place of judgment , that wickedness was there ; and the place of righteousness , that iniquity was there . i said in mine heart , god shall judge the righteous and the wicked : for there is a time there for every purpose , and for every work . q. . are duels forbidden in this commandment ? a. yes ▪ they are , for whatever point of honour be touched , or whatever provocation be given , we are not to be our own avengers ; rom. . . dearly beloved , avenge not your selves , &c. q. ● . what 's the first inference hence ? a. that we have great cause to bless god for his protecting law , and for humane laws grounded upon his law for the protection of our lives ; rom. . . — for he is the minister of god , a revenger to execute wrath , upon him that doth evil . q. . what 's the second inference hence ? a. that all that are guilty of this sin , have great cause to be humbled and afflicted : for it 's a crying sin , gen. . . — the voice of thy brothers blood cryeth unto me from the ground . yet not to despair of mercy upon true repentance . manasseth shed innocent blood , and yet was pardoned upon repentance , kin. . . moreover manasseth shed innocent blood very much , till he had f●●●ed ierusalem from one end to another , &c. q. . what●s the third inference hence ? a. let all men watch against pride , passion , malice and revenge , the sins of the heart , from which this horrid sin proceeds ▪ matth. . , . — for out of the heart proceed evil thoughts , murders , &c. of the seventh commandment . quest. . which is the seventh commandment ? a. the seventh commandment is , [ thou shalt not commit adultery ] ▪ quest. . what is required in the seventh commandment ? a. the seventh commandment requireth the preservation of our own and our neighbours chastity in heart , speech , and behaviour . quest. . what is forbidden in the seventh commandment ? a. the seventh commandment forbiddeth all unchast thoughts , words and actions . q. . what is the first duty required in this commandment ? a. the first duty required in this commandment is ▪ the preservation of our own chastity in heart , lip , and life ; thess. . . . for this is the will of god , even your sanctification , that ye should abstain from fornication . that every one of you should know how to possess his vessel in sanctification and honour . and eph. . . let no corrupt communication proceed out of your mouth , &c. q. . why must we preserve our own chastity ? a. because our bodies are , or ought to be the temples of the holy ghost ; cor. . , . know ye not that your bodies are the membe●s of christ ? shall i then take the members of christ , and make them the members of an harlot ? god forbid . what know ye not that your body is the temple of the holy ghost , which is in you , which ye have of god , and ye are not your own ? and it is the express charge of god that they be kept pure and clean , thess. . , . for this is the will of god , even your sanctification , that ye should abstain from fornication . that every one of you should know how to possess his vessel in sanctification and honour . q. . what is the second reason ? a. the second reason is , because of the evil of it to our selves : as ( . ) it injures the body , cor. . . — he that committeth fornication , sinneth against his own body . ( . ) it levels us with the heathen , eph. . , . this i say therefore , and testifie in the lord , that ye henceforth walk not as other gentiles walk , — who being past feeling , have given themselves over unto lasciviousness , to work all uncleanness with greediness . ( . ) dishonours our names ; prov. . , . but whoso committeth adultery with a woman , — a wound and dishonour shall he get , &c. ( . ) scatters our estates , prov. . . lest strangers be filled with thy wealth , and thy labours be in the house of strangers . ( . ) destroyeth the soul ; prov. . . — he that doth it , destroyeth his own soul. q. . what age is most incident to this sin ? a. the youthful age is most apt to be drawn into this sin ; prov. . . and behold among the simple ones ▪ i discerned among the youths , a young man void of understanding . and tim. . . flu also youthful lusts , &c. q. . how far doth this command extend it self ? a. it extends it self to the heart , mind and fancy , as well as to the body and external actions , matth. . . but i say unto you , that whosoever looketh on a woman , to lu●t after her , hath committed adultery with her already in his heart . q. . what are the usual inducements to this sin ? a. the usual inducements to this sin are , ( . ) idleness and fulness of the creatures , ez●k . . , . behold , this was the iniquity of thy si●er sodom ; pride , fuln●ss of bread , and abundance of idleness was in her , and in her daughters , &c. ( . ) wanton gestures , isa. . . more●ver , the lord saith , because the daughters of zion are ha●ghty , and walk with s●retched ●orth necks , and wanton e●es , walking and mincing as they go , and making a tinkling with their feet . ( . ) filthy communication , eph. . . neither filthin●ss , nor foolish talking , nor jesting , which are not convenient , &c. q. . what 's the first remedy against this sin ? a. the first remedy and the most effectual is , to get the spirit of god within us , to sanctifie and rule us , gal. . . — walk in the spirit , and ye shall not fulfil the lusts of the flesh . q. . what is the second remedy ? a. the keeping of a strict wa●ch over the heart , prov. . . keep thy heart with all diligence , &c. and over the external senses . iob . . i made a covenant with mine eyes : why then should i think upon a maid ? q. . what●s the third remedy against it ? a. deep and serious consideration of the danger of this sin , and what god threatens against adulterers , hebr. . . — who●emongers and adulterers god will judge . cor. . , . — be not deceived , n●i●her fornic●tors , nor idolaters , nor adulterers , nor effeminat● — shall inherit the kingdom of god. and how he describes them , prov. . . the mouth of strange women is a deep pit ; ●e that is abhorred of the lord shall fact therein . q. . what 's the fourth remedy against it ? a. prayer , psal. . . turn away mine eyes from beholding vanity , &c. and to evidence our sincerity in prayer , we must study to shun all occasions of this sin , psal. . . i was also upright before him : and i kept my self from mine iniquity . q. . what 's the first inference hence ? a. what cause those have to bless god , that have been kept from this sin ; though the best ought to be humbled for their heart pollutions . q. . what 's the second inference from hence ? a. let it warn parents to do what in them lyes to prevent the ruin of their children by this sin , ( . ) by filling their heads and hands with lawful business . ( . ) by serious admonitions and prayers for them . ( . ) by keeping them from vain and tempting company . ( . ) by disposing them seasonably in suitable marriage . q. . what 's the third inference from hence ? a. let those that are defiled with this sin , repent seriously of it , as david did , psal. . . make me to hear joy and gladness , that the bones which tho● hast broken may rejoyce . and apply the blood of christ by faith ; for in so doing , it may be pardoned , cor. . . and such were some of you : but ye are washed , but ye are sanctified , but ye are justified in the name of the lord iesus christ , and by the spirit of our god. of the eighth commandment . quest. . which is the eighth commandment ? a. the eighth commandment is , [ thou shalt not steal . ] quest. . what is required in the eighth commandment ? a. the eighth commandment requireth the lawful procuring and furthering the wealth , and outward estate of our selves , and others . quest. . what is forbidden in the eighth commandment ? a. the eighth commandment forbiddeth whatsoever doth or may , unjustly hinder our own , or our neighbours wealth , or outward estate . q. . what is presupposed in this commandment ? a. it presupposeth that god hath given every man a propriety in his estate , and that no mans goods are common to others , except by his consent in times and cases extraordinary , acts . . and all that believed were together , and had all things common . q. . what is required in this commandment ? a. it requires of every man diligence in a lawful calling , to get and preserve an estate for his own and others good , prov. . . — he that gathereth by labour , shall increase . eph. . . — but rather let him labour , working with his hands the thing which is good , that he may have to give to him that needeth . q. . what else is required in this commandment ? a. it requires us not only to get and keep the things of the world in a lawful manner , but to distribute and communicate them to those that are in want , and not cast them into temptations of sin or inevitable ruin , isa. . . and if thou draw out thy soul to the hungry , and satisfie the afflicted soul : then shall thy light rise in obscurity , and thy darkness be as the noon-day . john . . but whoso hath this worlds good , and seeth his brother hath need , and shutteth up his bowels of compassion from him , how dwelleth the love of god in him ? q. . vvhat else is required in this commandment ? a. it requires in every man a publick spirit to procure and promote the good and prosperity of others , cor. . . let no man seek his own ; but every man anothers wealth . q. . what e●se is required in this command ? a it requires restitution of all goods unjustly gotten , or taken from others , levit. . . then it shall be because he hath sinned and is guilty , that he shall restore that which he took violently away , or the thing which he hath deceitfully gotten , &c. and the restoring of pawns and pledges , when it 's due , ezek. . . and hath not oppressed any , but hath restored to the debtor his pledge , &c. or things lost , if we can discover the true owners . q. . what 's the first sin forbidden in this command ? a. it forbids all couzening and cheating of others in our dealings and civil commerce with them , thess. . . that no man go beyond and defraud his brother in any matter , &c. prov. . . a lying tongue hateth those that are afflicted by it , and a flattering mouth worketh ruin . q. . what 's the second thing forbidden in this command ? a. it forbids all exaction and oppression of our neighbour , by going beyond them , or working on their necessities , or detaining their dues ; lev. . . and if thou sell ought unto thy neighbour , or burest ought of thy neighbours hand , ye shall not oppress one another . prov. . , . be not a witness against thy neighbour without cause : and deceive not with thy lips . say not , i will do so to him , as he hath done to me . i will render to the man according to his work . q. . what 's the third thing forbidden in this command ? a. it forbids all unlawful weights and measures , which is no better than theft in gods account , mic. . , . are there yet the treasures of wickedness in the house of the wicked , and the scant measure that is abominable ? shall i count them pure with the wicked ballances , and with the bag of deceitful weights ? q. . what 's the fourth sin forbidden in this command ? a. it forbids all family frauds by children , prov. . . whoso robbeth his father , or his mother , and saith , it is no transgression , the same is the companion of a destroyer . or servants , tit. . , . exhort servants to be obedient unto their own masters , — not purloining , but shewing all good fidelity , &c. q. . what 's the fifth thing forbidden in this command ? a. it forbids all tempting of , or encouraging others to defraud those who have any trust committed to them , psal. . . when thou sawest a thief , then thou consentedst with him . prov. . . whoso is partner with a thief , hateth his own soul , &c. q. . what 's the sixth thing forbidden in this command ? a. it forbids the taking away of anothers goods by open robbery by sea or land , iob . — and the robber swalloweth up their sub●tance . or clandestinely and privately , pet. . . but let none of you suffer as a murderer , or as a thief , &c. q. . what is the danger of this sin ? a. it brings mens souls , bodies and estates under the curse of god , zech. . ● , . then said he unto me , this is the curse that goeth forth over the face of the whole earth : for every one that stealeth shall be cut off , as on this side , according to it : — i will bring it ●orth saith the lord of hosts , and it shall enter into the house of the thief , &c. q. . what 's the first instruction hence ? a. let all that are guilty of this sin repent , and restore , as they expect mercy from god , eph. . . let him that stole , steal no more , &c. luke . . and z●cheus stood , and said unto the lord , behold lord , the half of my goods i give to the poor , and if i have taken away any thing from any man by false accusation , i restore him four fold . q . what 's the last inference from hence ? a. to excite all to whom god hath given a competency of the things of the world , that they bless god for keeping them from the temptations of this sin , prov. . , . — give me neither poverty nor riches , feed me with food convenient for me : lest i be full and deny thee , and say , who is the lord ? or lest i be poor and steal , and take the name of my god in vain . of the ninth commandment . quest. . which is the ninth commandment ? a. the ninth commandment is , [ thou shalt not bear false witne●s against thy neighbour . ] quest. . what is required in the ninth commandment ? a. the ninth commandment requireth , the maintaining and promoting of truth between man and man , and of our own and our neighbours good names , especially in witness-bearing . quest. . what is forbidden in the ninth commandment ? a. the ninth commandment forbiddeth whatsoever is prejudicial to truth , or injurious to our own , or our neighbours good name . q. . what is the general scope and aim of the ninth commandment ? a. the ninth command aimes chiefly at the preservation and promoting of truth amongst men , zech. . . — speak ye every man the truth to his neighbour , &c. this being of indispensable necessity to the subsistence and welfare of humane society , eph. . . wherefore p●tting away lying , speak every man truth with his neig●b●ur , for we are members one of another . q. . what is the first thing required particularly in this command ? a. this command requires every man to take care of preserving his own good name , by ordering his conversation in universal integrity , pet. . , . but sanctifie the lord god in your hearts , and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you , with meekness and fear : having a good conscience ▪ that whereas they speak evil of you as of evil doers , they may be ashamed that falsly accuse your good conversation in christ. q. . what 's the second thing required in this commandment ? a. it requires all due care to preserve the good name and honour of other men , as well as our own ; for christians are not to be of narrow and private spirits , which center only in their own interests and concernments , phil. . . look not every man on his own things ; but every man also on the things of others . q. . how are we to preserve the good names of others ? a. we are to preserve the good names of othes by an inward esteem of all the good that is in them , phil. . . — in lowliness of mi●d let each esteem other better than themselves . and manifesting our inward esteem of them by a wise and seasonable expression thereof for their encouragement in the wayes of godliness , rom. . . first i thank my god through iesus christ for you all , that your faith is spoken of throughout the whole world . q. . how else are we to defend other mens names ? a. by our readiness to receive with joy the reports of that good that is in them , epist. iohn . for i rejoyced greatly when the brethren came and testified of the truth that is in thee , even as thou walkest in the truth . and discountenancing all reproaches maliciously vented against them , psal. . . — nor taketh up a reproach against his neighbour . q. . but what if the report be evidently true ? a. in that case we are to grieve for their miscarriages , as the effect and fruit of our love to their souls , cor. . . for out of much affliction and anguish of heart , i wrote unto you with many tears , not that ye should be grieved , but that ye might know the love which i have more abundantly unto you . and to discharge our duties privately and faithfully in order to their recovery , mat. . , , . moreover , if thy brother shall trespass against thee , go and tell him his fault between thee and him alone , &c. winking at and concealing in love their lesser and common infirmities ; pet. . . and above all things have fervent cha●ity among your selves : for charity shall cover the multitude of sins . q. . what is forbidden in the ninth commandment ? a. it forbids us to injure others , by raising or receiving lyes and false reports , which are highly injurious to their good names , col. . . lye not one to another , &c. q. . what else is forbidden in the ninth commandment ? a. it especially forbids perjury or false swearing , whereby not only the names , but estates and lives of the innocent are injured and ruined , psal. . . false witnesses did rise up : they laid to my charge things that i knew not . prov. . . a false witness shall not be unpunished : and he that speaketh lies shall not escape . a sin which god will punish , mal. . . and i will come near to you to judgment , and i will be a swift witness against the sorcerers , and against the adulterers , and against false swearers , &c. q. . what else is forbidden in this commandment ? a. it forbids all whisperings and back-bitings of others secretly , cor. . . — lest there be debates , envyings , wraths , strifes , back-bitings , whisperings , &c. and all tale-carrying from one to another to our neighbours injury , levit. . . thou shalt not go up and down as a tale-bearer among thy people , &c. and tim. . . — and not only idle , but ta●lers also and busie-bodies , speaking things which they ought not . q. . what else doth the ninth commandment forbid ? a. it forbids all rash and unwarrantable judging of other mens hearts and final estates , which is usually accompanied with ignorance of our own , matth. . , . iudge not that ye be not judged . — and why beholdest thou the mote that is in thy brothers eye , but considerest not the beam that is in thine own eye ? q. . what else is forbidden in this commandment ? a. it forbids the eclipsing of the true worth and honour of others , by a proud exalting of our selves , cor. . , . — charity envieth not , charity vaunteth not it self , is not puffed up , &c. or by crying up one to the disparagement of another good man , cor. . , . for while one saith , i am of paul , and another i am of apollo , are ye not carnal ? &c. q. . what is the first inference from hence ? a. that the best christians have cause to be humbled for the sins of the tongue , whereby god is dishonoured , and others are injured , iam. . . — if any man offend not in word , the same is a per●ect man , and able also to bridle the whole body . and ver . . . even so the tongue is a little member , and boasteth great things : behold how great a matter a little fire kindleth . and the tongue is a fire , a world of iniquity : so is the tongue amongst our members , that it defileth the whole body , and setteth on fire the course of nature , and it is set on fire of hell . q. . what 's the second inference from hence ? a. 't is our great concernment to walk with that piety and justice towards god and men , as to cut off all just occasions of reproach from our own names , cor. . . but what i do , that i will do , that i may cut off occasion from them which desire occasion , &c. tim. . , i will therefore that the younger women marry , bear children , guide the house , give none occasion to the adversary to speak reproachfully . q. . what 's the third inference from this commandment ? a. to bless god that our names are kept sweet and honourable in the world among good men , epis : iohn . demetrius hath a good report of all men , &c. or if we be reproached , it is by none but ▪ wicked men , and that for our duty to god , dan. . . then said th●se men , we shall not find any occasion against this daniel , except we find it against him concerning the law of his god. of the tenth commandment . quest. . which is the tenth commandment ? a. the tenth commandment is , [ thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his oxe , nor his ass , nor any thing that is thy neighbours . ] quest. . what is required in the tenth commandment ? a. the tenth commandment requireth full contentment with our own condition , with a right and charitable frame of spirit towards our neighbour , and all that is his . quest. . what is forbidden in the tenth commandment ? a. the tenth commandment forbiddeth all discontentment with our own estate , envying or grieving at the good of our neighbour , and all inordinate motions and affections to any thing that is his . q. . what is the principal scope and aim of the tenth commandment ? a. it is to prevent all occasions of transgressing the other precepts of the second table , by restraining this sin of covetousness in the heart , psal. . , . make me to go in the path of thy commandments : for therein do i delight . incline my heart unto thy testimonies ; and not to covetousness . q. . what doth this tenth command require of us in reference to our selves ? a. it requires of us perfect contentment and satisfaction with that estate and condition , wherein god hath placed us in the world , hebr. . let your conversation be without covetousness : and be content with such things as ye have , &c. reckoning it to be good for us , to be in that state we are , though never so low or afflicted , psal. . . before i was afflicted , i went astray ; but now have i kept thy word . and ver . . it is good for me that i have been afflicted , that i might learn thy statutes . q. . is contentment with gods appointments attainable in this life ? a : some christians have attained to a very great measure and eminent degree of contentment in the midst of changeable and afflictive providences , phil. . . — i have learned in whatsoever state i am therewith to be content . psal. . , . the lord is the portion of mine inheritance , and of my cup : thou maintainest my lot . the lines are fallen unto me in pleasant places : yea , i have a goodly heritage . q. . is there no danger of the sin of discontent in a full and prosperous condition ? a. fulness of the world secures no man from the sin of discontentment with his own , or coveting that which is anothers ; because the desires enlarge as the e●tate doth , psal. . . — if riches increase , set ●●t your hearts upon them . an instance whereof we have in ahab , kings . . and ahab came into his house heavy and displeased , because of the word , which naboth the iezreelite had spoken to him : for he had said , i will not give thee the inheritance of my fathers , and he laid him d●wn upon his bed , and turned away his face , and would eat no bread . q. . vvhence doth discontent with our condition spring ? a. it springs partly from our ignorance of gods wisdom and love in ordering all for our good , rom. . . and we know that all things work together for good to them that love god , &c. partly from our inconsiderateness of the vanity of the creature , tim. . , . for we bro●ght nothing into this world : and it is certain we can carry nothing out . and having food and raiment , let us be therewith content . and partly from our unbelief , matth. . , . therefore take no thought , saying , what shall we eat ? or what shall we drink ? or where withal shall we be cloathed ? ( for after all these things do the gentiles seek ) for your heavenly father knoweth that ye have need of all these things . q. . is contentment with our own estate all that this commandment requires ? a. no , it requires a charitable frame of spirit towards our neighbours also , rom. . , . be kindly affectioned one to another with brotherly love , in honour pre●e●●ing one another . rejoyce with them that do rejoyce , and weep with them that weep . q. . what 's the first sin forbidden in this commandment ? a. it directly and especially forbids all sinful and inordinate desires and motions after other mens enjoyments , col. . . mortifie therefore your members which are upon the earth , fornication , uncleanness , inordinate affection , evil concupiscence and covetousness , which is idolatry . q. . what 's the second sin forbidden in this commandment ? a. it forbids all cruelty and incompassionateness to others in necessity , and keeping back from them that relief which is made theirs by gods command , prov. . . — there is that with-holdeth more than is meet , but it tendeth to poverty . lev. . , . and when ye reap the harvest of your land , thou shalt not wholly reap the corners of thy field , neither shalt thou gather the gleanings of thy harvest . and thou shalt not glean thy vineyard , neither shalt thou gather every grape of thy vineyard : thou shalt leave them for the poor and stranger : i am the lord your god. q. . what is the third sin forbidden in this command ? a. it forbids the detaining of the hirelings wages , when it is due , hab. . , , . wo to him that coveteth an evil covetousness to his house that he may set his nest on high , that he may be delivered from the power of evil . thou hast consulted shame to thy house , by cutting off many people , and hast sinned against thy soul. for the stone shall cry out of the wall , and the beam out of the timber shall answer it . q. . what 's the fourth sin forbidden in this commandment ? a. it forbids all inward grudgings at , and envyings of the enjoyments of others , whether they be inward goods of the mind , or outward belonging to the body ; cor. . . — charity envieth not , &c. q. . what 's the mischief of covetousness ? a. it distracts the heart in duties , ezek. . . and they come unto thee as the people cometh , and they sit before thee , as my people , and they hear thy words , but they will not do them ; for with their mouth they show much love , but their heart goeth after their covetousness . provokes the wrath of god , isa. . . for the iniquity of his covetousness was i wroth , and smote him , &c. and where it reigns , it becomes idolatry , col. . . — and covetousness which is idolatry . q. . what 's the first inference hence ? a. it calls all men to humiliation for the inordinacy of their affections towards the world , their discontent with their own , and envyings of others conditions . q. . what 's the second inference hence ? a. as ever we would keep clear from this sin , let us make god our portion , psal. . , . the lord is the portion of mine inheritance , and of my cup : thou maintainest my lot . and labour to get the soul-satisfying comforts of his spirit , iohn . . but whosoever drinketh of the water that i shall give him , shall never thirst , &c. cor. . . — as having nothing , and yet possessing all things . q. . what 's the last inference hence ? a. if god have given us a sufficiency of the things of this life for our necessity , let us be satisfied , though we want other things for our delight , tim. . . and having food and raiment , let us be therewith content . and relieve our selves by an expectation of those better things laid up in heaven for us , if we be believers , iam. . . — hath not god chosen the poor of this world , rich in faith , and heirs of the kingdom , which he hath promised to them that love him . of keeping the law. quest. . is any man able perfectly to keep the commandments of god ? a. no meer man , since the fall , is able in this life perfectly to keep the commandments of god , but doth dayly break them in thought , word , and deed. q. . wherein doth th● perfect keeping of gods law consist ? a. it consists in the perfect and constant conformity of the internal and external actions of heart and life , to every command of god , gal. . . — cursed is every one that continueth not in all things , which are written in the book of the law to do them . matth. . , , . iesus said unto him , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind . this is the first and great commandment . and the second is like unto it , thou shalt love thy neighbour as thy self . q. . but if a man commit no external act against the law , may he not be said perfectly to keep it , although in mind or thought he should transgress ? a. no , for an inward motion of sin in the heart , that never breaks forth into act , is a violation of the law , and brings the soul under the curse of it , matth. . , . ye have heard that it was said by them of old time , thou shalt not kill : and wh●soever shall kill , shall be in danger of the judgment , but i say unto you , that whosoever is angry with h●s brother without a cause , shall be in danger of the judgment , &c. and ver . , . ye have heard that it was said by them of old time , thou shalt not commit adultery . but i say unto you , that whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart . q. . may not a man keep the law , if he keep some of its commands , though he cannot keep every one of them punctually ? a. no he cannot ; for the transgression of any one command in the least degree , is a breach of all , and brings the curse of the whole upon a mans soul , iam. . . for who soever shall keep the whole law , and yet offend in one point , he is guilty of all . q. . was the law never kept by any since it was made ? a. yes , adam in his innocent state kept it , for he was made upright , eccles. . . god made man upright , &c. and christ perfectly kept it , matth. . . think not that i am come to destroy the law or the prophets : i am not come to destroy , but to fulfil . q. . what 's the first reason why no meer man in this life can fulfil and keep the law of god perfectly ? a. it is because the law of god is perfect , and the best of men in this life are imperfect , psal. . . the law of the lord is perfect , &c. eccles. . . for there is not a just man upon earth , that doeth good , and sinneth not . q. . but may not men perfectly keep it , when regenerate , and born of god ? a. no , because even in the regenerate there is a law of sin which wars against the law of god , gal. . . for the flesh lusteth against the spirit , and the spirit against the flesh , &c. rom. . , . for i delight in the law of god after the inward man. but i see another law in my members warring against the law of my mind , &c. and though they are said not to sin , iohn . . ( whosoever is born of god , doth not commit sin , &c. ) that is not to be taken absolutely ; but comparatively , as they once did , and others still do . q. . but did not christ command the young man to keep the law ? a. 't is true that christ did put the young man upon this task , matth. . . — if thou wilt enter into life , keep the commandments : but it was not on a supposition that he was able to do it , but to convince him of the impossibility of justification that way . q. . but doth not the apostle say that the righteousness of the la●● is fulfilled in believers ? a. 't is true that the apostle doth say so , rom. . . but the meaning is not , that we fulfil it in our own persons by our compleat obedience to it , but it is fulfilled in us by our union with christ , who perfectly kept it ; and that righteousness of the law which is in christ , becomes ours by gods imputation of it to us , rom. . , . now it was not written for his sake alone , that it was imputed to him . but for us also to whom it shall be imputed , if we believe on him , that raised up iesus our lord from the dead . q . what is the first inference from hence ? a. that justification by our own works is utterly impossible to the holiest of men , gal. . . — for by the works of the law shall no flesh be justified . psal. . . if thou lord , shouldst mark iniquities : o lord , who shall stand ? q. . what 's the second inference from hence ? a. hence we learn what an infinite mercy it is , that god sent jesus christ made under the law , gal. . , . but when the fulness of time was come , god sent forth his son made of a woman , made under the law , &c. to do that for us we could never do for our selves , rom. . , . for what the law could not do , in that it was weak th●ough the flesh , god sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh : that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit . q. . what 's the third inference from hence ? a. that the dreadful curse must needs lye on all unbelievers that are out of christ , iohn . . — he that believeth not the son , shall not see life ; but the wrath of god abideth on him . and seek their justification by the deeds of the law , gal. . . for as many as are of the works of the law , are under the curse , &c. q. . what 's the fourth inference from hence ? a. what a deluge of sin and misery brake in upon the whole world by the fall of adam , and all his posterity being by him plunged under both , rom. . . wherefore , as by one man si● entered into the world , and death by sin : and so death passed upon all men , for that all have sinned . q. . what 's the fifth inference from hence ? a. that the popish doctrines of merits , and works of supererogation are false and groundless doctrines , springing out of the ignorance aud pride of mans heart . q. . what 's the last inference from hence ? a. that all gods people should sigh under their unhappy necessity of sinning , rom. . . o wretched man that i am , who shall deliver me from the body of this death ! and long to be with christ in the perfect state , hebr. . . — and to the spirits of just men made perfect . of the inequality of sin. quest. . are all transgressions of the law equally hainous ? a. some sins in themselves , and by reason of several aggravations , are more hainous in the sight of god than others . q. , whence ariseth the first difference of sin ? a. the first difference betwixt one sin and another , ariseth from the immediate object , against which the sin is committed ; on this account sins immediately committed against god , are more heinous than sins committed immediately against man ; sam. . . if one man sin against another , the iudge shall judge him : but if a man sin against the lord , who shall intreat for him ? and all sins of the first table are greater than those of the second ; yet there are crying sins against the second . q. . what 's the first sin noted for an heinous sin ? a. the sin of murder is in scripture set down for an heinous and crying sin in its own nature , gen. . . the voice of thy brothers blood cryeth unto me from the earth . q. . what other sin is noted for a crying sin ? a. the sin of oppression is noted in scripture for a crying sin , hab. . . for the stone shall cry out of the wall , and the o●am out of the timber shall answer it . especially the oppression of the widow and fatherless , exod. . , . ye shall not afflict any widow or fatherless child . if thou afflict them in any wise , and they cry at all unto me , i will surely hear their cry . q. . what is reckoned in scripture an heinous sin against the first table . a. the sin of atheism , or denying the being of god , is a sin of the first magnitude , iob . . this also were an iniquity to be punished by the iudge : for i should have denyed the god that is above . this was the sin of pharaoh , exod. . . and pharaoh said , who is the lord , that i should obey his voice , to let israel go ? i know not the lord , neither will i let israel go . q. . what other sin is heinous in gods account ? a. the sin of idolatry is a most heinous sin , and goes nearer to the heart of god than other sins do , ezek. . . and they that escape of you , shall remember me among the nations whither they shall be carried captives , because i am broken with their wh●rish heart , which hath departed from me , and with their eyes , which go a whoring after their idols , and they shall loath themselves for the evils which they have committed in all their abominations . jer. . . oh do not this abominable thing that i hate . q. . what 's the most heinous of all the sins in the world ? a. the sin against the holy ghost is the most heinous of all other sins , and shall never be forgiven by him , matth. . . — all manner of sin and blasphemy shall be forgiven unto men : but the blasphemy against the holy ghost shall not be forgiven unto men . q. . from whence doth this scripture aggravate sin ? a the spirit of god in scripture aggravates and estimates sin from the degree of light and knowledge men sin against , luke . . and that servant which knew his lords will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . john . . if i had not come , and spoken unto them , they had not had sin : but now they have no cloak for their sin . q. . what 's the second thing that aggravates sin ? a. the more mercies any man sins against , the greater is his sin , rom. . . or despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? and especially when 't is against spiritual mercies and means of salvation , heb. . . how shall we escape , if we neglect so great salvation . &c. q. . are heinous and crying sins capable of forgiveness ? a. yes , great and heinous sins are capable of forgiveness upon true repentance , isa. . . — tho' your sins be as scarlet , they shall be as white as snow ; though they be red like crimson , they shall be as wooll . q. . from what fountains doth the pardon of all sins both great and small flow ? a. they all flow from the free grace of god , luk. . , . — and when they had nothing to pay , he frankly forgave them both . and through the meritorious satisfying blood of christ , eph. . . in whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace . q. . what 's the first inference hence ? a. though some sins are more heinous than others , yet no sinner should absolutely despair of mercy ; for the vilest have been pardoned , cor. . . and such were some of you : but ye are washed , but ye are sanctified , but ye are justified , &c. q. . what 's the second inference hence ? a. that there are different degrees of torments in hell , proportioned to the different degrees of sins on earth , matth. . , . wo unto thee chorazin , wo unto thee bethsaida ; for if the mighty works which were done in you , had been done in tyre and sidon , they would have repented long ago in sackcloth and ashes . but i say unto you , it shall be more tollerable for tyre and sidon at the day of judgment than for you . q. . what 's the third inference hence ? a. that great sinners when pardoned and received to mercy , should excel all others in love to christ , luke . , . — which of them will love him most ? simon answered and said ▪ i suppose that he to whom he forgave most . and he said unto him thou hast rightly judged . q. . what 's the last inference hence ? a. let no man neglect christ , because his sins are not so heinous as others , because the least sin without christ is damning , rom. . . for the wages of sin is death , &c. and greater sinners are often called , when lesser are not , matth. . , . — the publicans and harlots go into the kingdom of god before you . of the demerit of sin. quest. . what doth every sin deserve ? a. every sin deserveth gods wrath and curse , both in this life , and that which is to come . q. . wherein doth the evil of sin principal●y consist ? a. it consists principally in the offence it gives , and the wrong it doth to god , psal. . . against thee , thee only have i sinned , and done this evil in thy sight . q. . what 's the first offence and wrong sin doth to god ? a. it consists in its enmity to god , rom. . . because the carnal mind is enmity against god , &c. exprest in scripture by walking contrary to him , levit. . . — they have also walked contrary to me . fighting against god , acts . . lest haply ye be even found to fight against god. and resisting his spirit , acts . . — ye do alwayes resist the holy ghost . q. . wherein is its enmity to god ●urther discovered in scripture ? a. it 's discovered under the names and notions of hatred of god , rom. . . back-biters , haters of god , &c. rebellion against god , sam. . . for rebellion is as the sin of witchcraft , &c. and despising the commandment of god , sam. . . wherefore hast thou despised the commandment of the lord ? q. . what are the attributes of god that sin wrongs ? a. it wrongs all his attributes , for it slights his sovereignty , exod. . . and pharaoh said , who is the lord , that i should obey his voice , to let israel go ? resists his power , cor. . . — are we stranger than be ? despiseth his goodness , rom. . . or despisest thou the riches of his goodness , &c. taxeth his iustice , ezek. . . yet ye say the way of the lord is not equal , &c. and clouds his holiness , jam. . . do not they blaspheme that worthy name , by the which ye are called ? q. . what doth sin deserve in the course of iustice from god ? a. it deserves all temporal and eternal effects of gods wrath , on the souls and bodies of sinners , all which in scripture go under the name of death , rom. . . for the wages of sin is death , &c. q. . can these sufferings satisfie god for all this wrong ? a. no , they cannot , and therefore they must , and shall be eternal on the damned , matth. . . verily i say unto thee , thou shalt by no means come out thence till thou hast paid the uttermost farthing . mark . . where their worm dyeth not , and the fire is not quenched . q. . shall all sinners hear the desert of their sins ? a no , all that are out of christ shall , but christ hath freed believers from it , iohn . . he that believeth on him is not condemned , &c. q. . but is it not hard that sinners should suffer eternally for the sins of a few years ? a. no , it is not ; for the evil of sin is not to be measured by the time in which , but by the object against which it is committed , psal. . , . — against thee , thee only have i sinned , and done this evil in thy sight , &c. q. . what learn we from hence ? a. hence in the first place we learn the impossibility of satisfying gods justice for the least sin that ever we committed , iob . . i have sinned , what shall i do unto thee , &c. psal. . . if thou lord shouldst mark iniquity , o lord , who shall stand ? q. . what 's the second instruction hence ? a. hence we see the necessity of a mediatour betwixt god and us , psal. . , . sacrifice and offering thou didst not desire , &c. — then said i , lo , i come in the volume of the book it is written of me . q. . what 's the third instruction hence ? a. that the greatest suffering is rather to be chosen than the least sin , heb. . . chusing rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season . q. . what 's the fourth instruction hence : a. it teacheth us what an invaluable mercy the full , free and fi●al remission of sin is , psal. . , . blessed is he whose wickedness is forgiven , and whose sin is covered , &c. q. . what 's the fifth instruction hence ? a. it vindicates god in his severest strokes on sinners , hos. . . therefore have i hewed them by the prophets : i have slain them by the words of my mouth , and thy judgments are as the light that goeth forth . q. . what 's the last instruction ? a. hence we learn the infinite nature of christs sufferings , rom. . . he that spared not his own son , but delivered him up for us all : how shall he not with him also freely give us all things ? of what god requires of us . quest . what doth god require of us that we may escape his wrath and curse due to us for sin ? a. to escape the wrath and curse of god due to us for sin , god requireth of us faith in iesus christ , repentance unto life , with the diligent use of all the outward means , whereby christ communicateth to us the benefits of redemption . q. . what are the things required of us to escape gods wrath and curse due to us for sin ? a. the things required of us , are , ( . ) faith in jesus christ , acts . . and they said , believe on the lord iesus christ , and thou shalt be saved , and thine house . ( . ) repentance from sin , acts . . repent ye therefore , and be converted , that your sins may be blotted out , &c. ( . ) diligent striving in the use of all gods appointed means , luke . . strive to enter in at the strait gate : for many , i say unto you , shall seek to enter in , and shall not be able . q. . are these things in mans power to perform that god requires of him ? a. though they are our duties , yet we have no power in our selves by nature to perform them , but the power is of god , cor. . . not that we are sufficient of our selves to think any thing as of our selves , but our sufficiency is of god. q. . but if men be in christ , and justified from eternity , what need of this ? a. though god from eternity decreed , and christ long since purchased the salvation of the elect ; yet have they no union with christ , till they believe , ephes. . . that christ may dwell in your hearts by faith , that ye being rooted and grounded in love . nor remission of sin , acts . . — that your sins may be blotted out , when the times of refreshing shall come from the presence of the lord ; but lye under wrath as others do , eph. . , . — and were by nature the children of wrath even as others . ver. . that at that time ye were without christ , being aliens from the commonwealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . q. : if it be god that can only work these graces in us , to what purpose is our striving ? a. gods working doth not exclude mans striving , but more excites and obliges us to it , phil. . , . — work out your own salvation with fear and trembling : for it is god which worketh in you both to will and to do , of his own good pleasure . q. . to what purpose is it to strive in the use of means , except we knew we were elected ? a. the knowledge of our election is not antecedent to our diligence , but our diligence is required antecedently to that knowledge , pet. . . wherefore the rather , brethren , give diligence to make your calling and election sure , &c. q. . is it not legal to put natural men upon striving in the use of means . ? a. no , it is not ; for christ himself enjoyns it , luke ▪ . strive to enter in at the strait gate , &c. and so did the apostles after him , acts . . repent therefore of this thy wickedness , and pray god , if perhaps the thought of thy heart may be forgiven thee . q. . is there no escaping gods wrath and 〈◊〉 without faith and repentance ? a. no , it is impossible to escape them , iohn . . — he that believeth not , is condemned already . heb. . . how shall we escape it we neglect so great salvation . q. . but if a man reform his life , and live soberly and justly for time to come , may he not that way escape gods wrath and curse ? a. no , sobriety and reformation are duties , but it 's faith and regeneration that puts men into christ , and out of danger , matth. . . — except your righteousness shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven . titus . . not by works of righteousness , which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . q. . do all believing and penitent sinners escape gods wrath and curse ? a. yes , they do , and shall for ever escape it , rom. . . there is therefore now no condemnation to them , which are in christ iesus , &c. col. . , . giving thanks unto god the father , which hath made us meet to be partakers of the inheritance of the saints in light ; who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son . joh. . . — he that beareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation : but is passed from death unto life . q. . what is the first inference hence ? a. hence it appears how false and dangerous the antinomian doctrine is , which teacheth that our sins are pardoned before they are committed , or we either believe or repent , contrary to acts . . to open their eyes , and to turn them from darkness to light , and from the power of satan unto god , that they may receive forgiveness of sins , and inheritance among them , which are sanctified by faith , that is , in me . james . . — he which converteth the sinner from the error of his way , shall save a soul from death , &c. acts . . to him give all the prophets witness , that through his name whoseover believeth in him shall receive remission of sins . q. . what 's the second inference from hence ? a. hence it follows that it is dangerous on the one side not to strive in all the wayes of duty for christ and salvation , contrary to luke . . strive to enter in at the strait gate , for many i say unto you , will seek to enter in , and shall not be able . and as dangerous on the other side to rest in , and depend on our own works and duties . phil. . . and be found in him , not having mine own righteousness which is of the law ; but that which is through the faith of christ : the righteousness which is of god by faith . q. . what 's the third inference hence ? a. hence we learn the miserable stare of all unbelievers , and impenitent persons ; the curse and wrath of god lyes upon them , gal. . . for as many as are of the works of the law are under the curse , &c. and their mittimus for hell is already made , iohn . : — he that believeth not , is condemned already . q. . what 's the fourth inference hence ? a. hence we learn the happy state into which faith and repentance brings the souls of men , acts . , . — by him all that believe are justified from all things from which ye could not be justified by the law of moses . of saving faith. quest. . what is faith in iesus christ ? a. faith in iesus christ is a saving grace , whereby we receive and rest upon him alone for salvation ▪ as he is offered to us in the gospel . q. . what 's the root or cause of faith ? a. not the power of mans will. eph. . . for by grace ye are saved through ●aith , and that not of your selves : it is the gift of god. but the spirit of god , gal. . . but the fruit of the spirit is love , joy , long suffering , gentleness , goodness , faith . john . , . but as many as received him , to them gave he power to become the sons of god , even to them that believe on his name ; which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of god. q. . how doth the spirit of god ordinarily produce faith ? a. by the preaching of the word he ordinarily begets it , rom. . . — faith cometh by hearing , and hearing by the word of god ; though sometimes he doth it immediately . q. . who are the proper subjects of faith ? a. convinced and sensible sinners are the proper subiects of faith , john . , , . and when he is come , he will reprove the world of sin , of righteousness , and of judgment . of sin , because they believe not on me : of righteousness , because i go to my father , and ye see me no more : of judgment , because the prince of this world is judged . q. . what is the seat or habitation of faith ? a. not only the head or understanding , but principally the heart and will , rom. . . — with the heart man believeth unto righteousness , &c. acts . . and philip said , if thou believest with all thine heart , thou mayest . q. . but is not the assent of the understanding true faith ? a. the meer assent of the understanding to the truths of scripture , is not such a faith as will save the soul , jam. . . thou believest that there is one god , thou doest well ; the devils also believe and tremble . q. . what 's the act of faith that justifies a sinner ? a. 't is the receiving of christ by the full and hearty consent of the heart that justifies us ; iohn . . but as many as received him , to them gave he power to become the sons of god , even to them that believe on his name . q. . what is the object of faith ? a. the primary object of faith is the person of christ , and the secondary are his benefits , isa. . . look unto me , and ●e saved , all the ends of the earth , &c. phil. . , . yea doubtless , and i count all things but loss for the excellency of the knowledge of christ iesus my lord : for whom i have suffered the loss of all things , and do count them but dung , that i may win christ , and be found in him , not having mine own righteousness which is of the law , but that which is through the faith of christ : the righteousness which is of god by faith . q. . may not a man look partly to christ , and partly to his own works and duties for righteousness ? a. no , he must eye christ only , and exclude all others , or he cannot be justified , phil. . . and be found in him , not having mine own righteousness , which is of the law , but that which is through the faith of christ : the righteouness which is of god by faith . rom. . . but to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . q. . is it enough to eye the person of christ only in believing ? a. no , we must eye the person of christ , as cloathed with all his offices , acts . . and they said , believe on the lord iesus christ , and thou shalt be saved , and thine house . our ignorance needs him , as a prophet , our guilt as a priest , our sins and enemies as a king. q. . is true faith exclusive of all fears and doubts ? a. no , it is not , but true believers are troubled with many fears and doubtings , isa. . . who is he among you that feareth the lord , that obeyeth the voice of his servant , that walketh in darkness , and hath no light , &c. mark . . and straitway the father of the child cryed out with tears , lord , i believe , help thou mine unbelief . q. . is no man actually justified till he believe ? a. no , he cannot be justified actually till he believe actually , gal. . . but the scripture hath concluded all under sin , that the promise by faith of iesus christ might be given to them that believe . john . . he that believeth on him , is not condemned : but he that believeth not is condemned already , because he hath not believed in the name of the only begotten son of god. q. . is every man that believes justified immediately and fully upon his believing ? a. yes , he is , rom. . . therefore being justified by faith we have peace with god through our lord iesus christ. john . . — he that heareth my words , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation : but is passed from death unto life . q. . what 's the true character or description of a believer ? a. he is one that having been convinced of his sin and misery , and of his own and all other creatures inability to save him , and of the ability and willingness of christ to save him , le ts go all hold , and dependance on creatures , and his own righteousness , and casts himself entirely upon christ for righteousness and life . of the properties , signs and means of faith. q. . what is the first property of faith ? a. 't is a most precious grace , pet. . . — to them that have obtained like precious faith with us , &c. and must needs be so , seeing 't is the bond of our union with christ , eph. . . that christ may dwell in your hearts by faith , that ye being rooted and grounded in love . that by which we are justified , rom. . . therefore being justified by faith , &c. and that by which our souls do live , hab. . . the just shall live by his faith . q. . what 's the second property of saving faith ? a. the second property of faith is this , that it is the most useful grace in this world to a believer , it being the souls eve , heb. : . by faith he forsook egypt , not fearing the wrath of the king : for he endured as seeing him , who is invisible , &c. it s ●a●d to apprehend christ , phil. . . — that i may apprehend that for which also i am apprehended of christ jesus . it 's cordial in a fainting season , psal. . . i had fainted , unless i had believed , &c. q. . what are the foundations that support faith ? a. the first foundation or prop of faith is the power of god , rom. . , . he staggered not at the promise through unbelief : but was strong in faith , giving glory to god. and being fully perswaded , that what he had promised , he was able also to perform . heb. . . — he is able also to save them to the uttermost that come unto god by him , &c. q. . what 's the second prop of faith ? a. the truth and faithfulness of god in his promises , heb. . . let us hold fast the profession of our faith without wavering , for he is faithful that hath promised , heb. . . that by two immutable things , in which it was impossib●e for god to lye , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us . q. . what encourages the faith of the saints ? a. the manifold sweet and sensible experiences of others , psal. . . thou brakest the heads of leviathan in pieces , and gavest him to be meat for the people inhabiting the wilderness . and especially their own experiences , joshua . . — ye know in all your hearts , and in all your souls , that not one thing hath failed of all the good things which the lord your god spake concerning you : all are come to pass unto you , and not one thing hath failed thereof . q. . what 's the first sign of a weak faith ? a. staggerings in our assent to divine truths argue the weakness of faith , rom. . . he staggered not at the promise of god through unbelief , but was strong in faith , &c. q. . what 's the second sign of weak faith ? a. inability to trust god in time of danger , evidenced by sinful haste to avoid it , isa. . . — he that believeth shall not make haste . q. . what 's the third sign of a weak faith ? a. when we cannot live purely by faith , except we have some sensible encouragement , john . . — except i shall see in his hands the print of the nails , and put my finger into the print of the nails , and thrust my hand into his side , i will not believe . q. . what 's the fourth sign of a weak faith ? a. when a new temptation makes us easily let go our former confidence , luke . . but we trusted that it had been he which should have redeemed israel : and besides all this , to day is the third day since these things were done . q. . what 's the fifth sign of a weak faith ? a. the prevalence of carnal fears in times of trouble argues weak faith , matth. . . and he faith unto them , why are ye fearful , o ye of little faith ? &c. q. . what 's the sixth sign of a weak faith ? a. too much carefulness and anxiety about the things of this life , matth. . . wherefore if god so clothe the grass of the field , which to day is , and to morrow is cast into the oven , shall he not much more cloath you , o ye of little faith ? q. . what 's the first benefit of a strong faith ? a. a strong faith gives much glory to god , rom. . , . and being not weak in faith , he considered not his own body now dead , when he was about an hundred years old , neither yet the deadness of sarahs womb : he staggered not at the promise of god through unbelief : but was strong in faith , giving glory to god. q. . what 's the second benefit of a strong faith ? a. it gives the soul the ravishing foresight and foretasts of heaven upon earth , pet. . . whom having not seen , ye love ; in whom though now ye see him not , yet believing ye rejoyce with joy unspeakable and full of glory . q. . what 's the last office faith doth for a believer in this world ? a. it supports and encourages him at death by the promises , when all other comforts fail , heb. . . these all dyed in faith , not having received the promises , but having seen them a●ar off , and were perswaded of them , and embraced them , and confessed that they were strangers and pilgrims on the earth . of saving repentance . quest. . what is repentance unto life ? a. repentance unto life is a saving grace , whereby a sinner out of a true sense of his sin , and apprehension of the mercy of god in christ doth with grief and hatred of his sin , turn from it unto god with full purpose of , and endeavour after new obedience . q. . who is the author of saving repentance ? a. the spirit of god is the author of it ; the heart by nature is so hard , that none but the spirit can break it , ezek. . , . a new heart also will i give , and a new spirit will i put within you ; and i will take away the stony heart out of your flesh , and i will give you an heart of flesh . and i will put my spirit within you , &c. q. . in what act doth all true repentance begin ? a. it begins in a true sight and sense of sin , and the danger and misery we are in by sin , acts . . now when they heard this , they were pricked in their hearts , &c. q. . why doth god work such a sense of sin and misery ? a. he doth it to make christ desirable in the sinners eyes , that he may fly to him , matth. . , . but when jesus heard that , he said unto them , they that ●e whole need not a physitian , ●ut they that are sick . but go ye and learn what that meaneth . i will have mercy and not sacrifice : for i am not come to call the righteous , but sinners to repentance . q. . is the ●ight of sin sufficient to repentance ? a. no ; there must be apprehension of mercy and forgiveness with god , or else no man can sincerely repent , rom. . . — not knowing that the goodness of god leadeth thee to repentance . and this mercy must be discerned in and through christ , — zech. . . — and they shall look upon me whom they have pierced , and they shall mourn for him as one mourneth for his only son , and shall be in bitterness for him as one that is in bitterness for his first-born . q. . wherein doth repentance chiefly consist ? a. it consists in real inward sorrow for sin , as committed against god , psal. . , . for i acknowledge my transgressions , and my sin is ever before me . against thee , thee only have i sinned , and done this evil in thy sight , &c. a loathing of our selves for it , ezek. . . — and shall loath your selves in your own sight for your iniquities , and for your abominations . and of our best duties as sinful and insufficient things , isa. . , . — we are all as an unclean thing ; and all our righteousness are as filthy rags , &c. q. . wherein else doth it consist ? a. in turning from sin as well as grieving for it , isa. . . let the wicked forsake his way , and the unrighteous man his thoughts , &c. prov. . . he that covereth his sins , shall not prosper , but whoso confesseth and forsaketh them , shall have mercy . q. . is turning from sin sufficient ? a. no , that is but the negative part of religion , there must be also a sincere turning to god , psal. . . i thought ●n my wayes , and turned my feet unto thy testimonies . acts . . — and exhorted them all that with purpose of heart , they would cleave unto the lord. q. . is all sorrow for sin saving ? a. no , there is a repentance that doth no good , matth. . . then iudas , which had betrayed him , when he saw that he was condemned , repented himself , &c. and a repentance unto life , acts . . — then hath god also to the gentiles granted repentance unto life . q. . what are the signs of true repentance ? a. fear of sin , care to preserve our selves from it , and zeal to honour god by new obedience , cor. . . for behold , this self same thing that ye sorrowed after a godly sort , what carefulness is wrought it you , yea , what clearing of your selves , yea , what indignation , yea , what fear , yea , what vehement desire , yea , what zeal , yea , what revenge ? in all things you have approved your selves to be clear in this matter . q. . is there a necessity of repentance in order to forgiveness ? a. yes , there is , and they are therefore conjoyned in scripture , acts . . — for to give repentance to israel , and forgiveness of sins . and destruction threatned to the impenitent , luk. . . — except ye repent , ye shall all likewise perish . q. . what 's the first inference hence ? a. that it 's a false doctrine , which teaches us that sins are actually forgiven from eternity , and therefore no need either of repentance or prayer , save only for the manifestation of pardon . q. . what 's the second inference hence ? a. that an hard heart is a dreadful sign of a lost state of soul , rom. . . but after thy hardness and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous judgment of god. q. . what 's the last inference hence ? a. that there is no cause to despair of the vilest sinner , seeing there is power enough in the spirit of god to break the hardest heart , ezek. . . — i will take away the sto●y heart o●● of your flesh , and i will give you an heart of flesh . of christs ordinances . quest. . what are the outward means whereby christ communicateth to us the benefits of redemption ? a. the outward and ordinary means whereby christ communicateth to us the benefits of redemption , are his ordinances , especially the word , sacraments and prayer , all which are made effectual to the elect for salvation . q. . what makes any thing become a divine ordinance ? a. the institution or appointment of god , is that alone which makes a divine ordinance , matth. . . teaching them to observe all things whatsoever i have commanded you , &c. q. . are the institutions of all ordinances alike clear in scripture . a. no , some are more explicitly and clearly revealed in scripture than others ; as the lords supper more clear than baptism , but whatever hath scripture warrant in the words or consequence , is of divine appointment . q. . may not men institute ordinances of divine worship ? a. no , this in scripture is condemned as will-worship , col. . , , . wherefore if ye be dead with christ from the rudiments of the world , why , as though living in the world are ye subject to ordinances ? &c. which things indeed have a shew of wisdom in will-worship , &c. q. . why cannot man institute a divine ordinance ? a. he cannot do it , because it 's the prerogative belonging to christs kingly office , matth. . . teaching them to observe all things whatsoever i have commanded you . q. . for what other reason cannot man do it ? a. because he cannot bless them , and make them effectual to their ends , but they will be in vain , matth. . . but in vain do they worship me , teaching for doctrines , the commandments of men . q. . why are the ordinances called means of salvation ? a. because by and through them , the spirit of the lord conveys spiritual graces into mens souls , cor. . . — it pleased god by the foolishness of preaching to save them that believe . cor. . . not that we are sufficient of our selves to think any thing as of our selves : but our sufficiency is of god. q. . whence is the vertue of ordinances ? a. 't is not in and from themselves , or the gifts and abilities of him that administers them , but from the blessing and spirit of the lord , cor. . . — neither is he that planteth any thing , neither he that watereth , but god that giveth the increase . q. . do all gods ordinances attain their end ? a. yes , there is none of them in vain , but do attain their end , in the salvation or damnation of all that come under them , isa. . , . for as the rain cometh down , and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and b●d , that it may give seed to the sower , and bread to the eater : so shall my word be that goeth forth out of my mouth : it shall not return ●nto me void , but it shall accomplish that which i please , and it shall prosper in the thing whereto i send it . cor. . , . for we are unto god a sweet savour of christ , in them that are saved , and in them that perish : to the one we are the savour of death unto death , and to the other the savour of life unto life , &c. q. . are instituted ordinances the only means of salvation ? a. they are not the only means ; for god can convert men to christ without them , acts . , . and he fell to the earth , and heard a voice , saying unto him , saul , saul , why persecutest thou me ? and he said , who art thou , lord ! and the lord said , i am iesus whom thou persecutest : it is hard for thee to kick against the pricks . but they are the ordinary standing means , rom. . , . how then shall they call on him in whom they have not believed ? and how shall they believe in him , of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach except they be sent ? &c. q. . to whom are the ordinances made effectual to salvation ? a. to all gods elect they are effectual to salvation , and to them only , acts . . — as many as were ordained to eternal life , believed . john . . but ye believe not , because ye are not of my sheep , &c. q. . what 's the first instruction from hence ? a. that great preparation is due to all the ordinances before we engage in them , iob . , . if thou prepare thine heart , and stretch out thy hand towards him . if iniquity be in thine hand , put it far away , and let not wickedness dwell in thy tabernacles ; chron. . . — and prepare their heart unto thee . q. . what 's the second inference from hence ? a. that great reverence is due to gods ordinances , when we are actually engaged in the use of them , psal. . . god is greatly to be feared in the assembly of the saints : and to be had in reverence of all them that are about him . q. . what 's the third inference from hence ? a. that those people that want ordinances , are in a sad and deplorable condition , eph. . , . wherefore remember that ye being in time passed gentiles in the flesh , who are called uncircumcision by that which is called the circumcision in the flesh made by hands ; that at that time ye were without christ , being aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . q. . w●at ●s the last instruction hence ? a. that those that perish in the midst of ordinances , and means of salvation , will perish with aggravated perdition , matth. . . and thou capernaum , which art exalted unto heaven , shalt be brought down to hell ; for if the mighty works , which have been done in thee , had been done in sodom , it would have remained until this day . of the word read and heard . quest. . how is the word made effectual to salvation ? a. the spirit of god maketh the reading , but especially the preaching of the word , an effectual means of convincing and converting sinners ; and building them up in holiness and comfort , through faith unto salvation . q. . what mean you by the word ? a. by the word is meant the word of god , consigned to writing in the books of the old and new testament , which though it be ministred by men , yet it is no other than the very word of god , and as such to be received , thess. . . for this cause also thank we god without ceasing , because when ye received the word of god , which ye heard of us , ye received it not as the word of men : but ( as it is in truth ) the word of god , &c. q. . whence is the efficacy of this word ? a. it is wholly from the spirit of god that it becomes effectual to any mans salvation , cor. , . i have planted , and apollo watered , but god gave the increase . so then neither is he that planteth any thing , neither he that watereth ; but god that giveth the increase . q. . is the reading of the scripture an ordinance of god for mens salvation ? a. yes , it is , deut. . . and it shall be with him , and he shall read therein all the dayes of his life , that he may learn to fear the lord his god , to keep all the words of this law , and these statutes to do them . and in reading of it , god sometimes comes in by his spirit to mens conversion , acts . , , . and he arose and went , and behold a man of ethiopia , an eunuch of great authority under candace queen of the ethiopians , who had the charge of all her treasure , and had come to ierusalem for to worship , was returning , and sitting in his chariot , read isaias the prophet . then the spirit said to philip , go near , and joyn thy self to his chariot , &c. q. . is the hearing of the word a means of salvation ? a. yes , it is , isa. . . incline your ear , and come unto me ; hear , and your soul shall live , &c. cor. . . — it pleased god by the foolishness of preaching to save them that believe ? q. . to what end is the word useful to men ? a. the first end and use of the word is to convince men of their sin and misery out of christ , cor . , . but if all prophesie , and there come in one that believeth not , or one unlearned : he is convinced of all , he is judged of all . and thus are the secrets of his heart made manifest , &c. q. . what is it useful for besides conviction ? a. 't is useful for conversion , as well as conviction , psal. . . the law of the lord is perfect , converting the soul , &c. acts . . — to turn them from darkness to light , and from the power of satan unto god , &c q. . doth the word convince and convert all that hear it ? a. no , but those only that are ordained to eternal life , acts . . — as many as were ordained to eternal life believed . q. . what else is the word useful for ? a. to build up the saints to perfection in christ , eph. . , , . and he gave some apostles , and some prophets , and some evangelists , and some pastours and teachers ; for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ : till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man ; unto the measure of the stature of the fulness in christ. acts . . and now brethren , i commend you to god , and to the word of his grace , which is able to build you up , and give you an inheritance among all them that are sanctified . q. . may the common people read the scriptures ? a. yes , 't is a duty commanded by christ , ioh. . . search the scriptures , &c. and commended by the apostle , acts . . these were more noble than those in thessalonica , in that they received the word with all readiness of mind , and searched the scriptures dayly , whether those things were so . q. . is it their duty or liberty also to preach it ? a. no , it is not , for besides abilities for that work , there must be a call , rom. . , . — how shall they hear without a preacher , and how shall they preach except they be sent ? &c. q. . what 's the first instruction from hence ? a. that the enjoyments of the scripture , and an able faithful ministry to expound and apply them , is a special mercy to any people , psal. . , . he sheweth his word unto iacob , his statutes and judgments unto israel , he hath not dealt so with any nation , and as for his judgments they have not knows them . q. . what 's the second instruction ? a. that men cannot expect special and spiritual blessings from god in the wilful neglect of the ordinances , prov. . . he that turneth away his ear from hearing the law , even his prayer shall be abomination . q. . what 's the third inference ? a. that sad is their condition , who sit all their dayes under the word to no purpose at all , cor. . , . if our gospel be hid , it is hid to them that are lost : in whom the god of this world hath blinded the minds of them which believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine into them . q. . what 's the last inference ? a. that christs ordinances and ministers should be most welcome to the people to whom god sends them , isa. . . how beautiful upon the mountains are the feet of him that bringeth good tidings , that publisheth peace , that publisheth salvation , that saith unto zion , thy god reigneth . of the manner of hearing . quest. . how is the word to be read and heard , that it may become effectual to salvation ? a. that the word may become effectual to salvation , we must attend thereunto with diligence , preparation and prayer , receive it with faith and love , lay it up in our hearts , and practise it in our lives . q. . if the matter we read or hear be good , is not that enough for our salvation ? a. no , god requires that the word be read and heard in a due manner , and the manner of hearing is of special regard with god , luke . . take ●eed therefore how ye hear , &c. q. . how many things belong to the due manner of hearing ? a. three sorts of duties belong to it ; some antecedent , as , preparation and prayer ; some concomitant , as due diligence and retention ; and some subsequent , as practise . q. . what is due preparation ●or hearing ? a. it consists in serious consideration of the greatness and holiness of that god , whom we approach in hearing the word , acts . . — now therefore we are all here present before god , to hear all things that are commanded thee of god. and awing the heart even to a degree of holy trembling thereby , isa. . . — to him will i look , even to him that is poor and of a contrite spirit , and trembleth at my word . q. . what 's the principal consideration thus to awe the heart ? a. the word is in its own nature an heart-searching word , heb. . . for the word of god is quick and powerful , and sharper than any two-edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart . and that eventually 't will be the savour of life or death to us , cor. . . to the one we are the savour of death unto death ; and to the other the savour of life unto life , &c. q. . what else belongs to due preparation to hear ? a. the discharging of the heart from worldly cares , matth. . . and some fell among thorns , and the thorns sprang up and choaked them . and carnal lusts , iam. . . wherefore lay apart , all filthiness and superfluity of naughtiness , and receive with meekness the engraffed word , which is able to save your souls . q. . what 's the third act of due preparation ? a. longing after the word for further communications of grace by it , pet. . . as new born babes desire the sincere milk of the word , that ye may grow thereby . isa. . . and many people shall go and say , come ye , and let us go up to the mountain of the lord , to the house of the god of iacob , and he will teach us of his wayes , and we will walk in his paths : for out of zion shall go forth the law , and the word of the lord from ierusalem . q. . what 's the second antecedent duty of hearing ? a. prayer is an antecedent duty to hearing the word , and that both for the assistance of the minister , thess. . . finally , brethren , pray for us , that the word of the lord may have free course , and be glorified , even as it is with you : and our own illumination , psal. . . open thou mine eyes , that i may behold wondrous things out of thy law . q. . what else should we pray for ? a. that god would pour out his spirit with the word according to that promise , prov. . . — i will pour out my spirit unto you , i will make known my words unto you . q. . doth unpreparedness for the word alwayes hinder its efficacy on the heart ? a. no , god sometimes is found of them that sought him not , isa. . . — i was found of them that sought me not , &c. but it is a sin to neglect it , and needs a pardon of god. q. . what 's the first motive to prepare for solemn duties ? a. that it argues the sincerity of the heart , and in that case god will be merciful to infirmities , chron. . , . for a multitude of the people , even a multitude of ephraim and manasseth , issachar and zebulu● had not cleansed themselves , yet did eat the passover , but not as it is written : wherefore hezekiah prayed for them , saying , the good lord be merciful towards him , that prepareth his whole heart to seek the lord god , the god of his fathers , though he be not cleansed according to the purification of the sanctuary . q. . what 's the second motive ? a. 't is a sweet sign that god will make that duty successful for which the heart is prepared , psal. . . — thou preparest their heart : thou bendest thine ear to them . q. . what 's the third motive to preparation ? a. the majesty and jealousie of god , to whom we approach , obliges us to solemn preparation , heb. . , . — whereby we may serve god acceptably , with reverence and godly fear ; for our god is a consuming fire . q. . but must a man neglect the duty if his heart be not duly prepared for it ? a. no , for that would be to add a new sin to a former , and aggravate it the more . q. . in what manner must the prepared heart go to the word ? a. not in dependance on its own preparations , but upon the spirits assistance , psal. . . i will go forward in the strength of the lord god , &c. q. . what 's the first act of faith due to the word ? a. the assenting act of faith is required to the word read or preached , whereby we acknowledge it to be of divine authority , tim. . . and without controversie , great is the mistery of godliness : god was manifest in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory . pet. . . for the prophesie came not in old time by the will of man : but holy men of god spake as they were moved by the holy ghost . q. . what 's the second act of faith required of us ? a. an applying act of faith is also required of us , rom. . . for whatsoever things were written afore-time , were written for our learning , that we through patience and com●ort of the scriptures might have hope . q. . what 's the first end in applying the word ? a. it is first to be applyed to our conviction both of sin and misery , acts . . now when they heard this , they were pricked in their heart , and said unto peter , and to the rest of the apostles , men and brethren , what shall we do ? q. . what 's the second end , or use of applying it ? a. it must be applyed for our guidance and direction to christ , iohn . , . — every man therefore that hath heard , and hath learned of the father , cometh unto me . q. . what 's the third use to which it must be applyed ? a. we must apply it for our direction through the whole course of christian duties , pet. . . we have also a more sure word of prophesie ; whereunto ye do well that ye take heed , as unto a light that shineth in a dark place , until the day dawn , and the day star arise in your hearts . q. . what other use must we apply it to ? a. it must be applyed for our comfort in all inward and outward troubles , rom. . . for whatsoever things were written afore time , were written for our learning , that we through patience and comfort of the scriptures might have hope . q. . on what account are we to receive it with love ? a. we are to love it for its authors sake , because it 's the word of god , psalm . . consider how i love thy precepts , &c. q. . what 's the second motive of love to the word ? a. the holiness and purity of it deserves and engages our love to it , psal. . . thy word is very pure : therefore thy servant loveth it . q. . what 's the third motive to engage our love to it ? a. the great and constant usefulness of it to our souls , as that we cannot subsist without , iob . . — i have esteemed the words of his mouth more than my necessary food . q. . how doth this love to the word manifest it self ? a. our love manifests it self in our longing after it , psal. . . my soul breaketh for the longing that it hath unto thy judgments at all times . our diligent attendance on it , acts . . immediately therefore i sent unto thee , and thou hast well done that thou art come . now therefore are we all here present before god , to hear all things that are commanded thee of god. q. . how is faith and love evidenced to the word after hearing it ? a. by preserving it carefully in our hearts and memories , psal. . . thy word have i hid in my heart : that i might not sin against thee . q. . what 's the best cure for a bad memory ? a. labour to get an high esteem of it , and an experimental feeling of it , and frequently meditate on it , psal. . . i will delight my self in thy statutes : i will not forget thy word , psal. . . i will never forget thy precepts ; for with them thou hast quickened me , psal. . . — thy testimonies are my meditation . q. . how is faith and love principally manifested to the word after hearing ? a. 't is principally manifested by bringing forth the fruits of it in our lives , col. . , . for the hope which is laid up for you in heaven , whereof ye heard before in the word of the truth of the gospel , which is come unto you , as it is in all the world , and bringeth forth fruit , as it doth also in you , since the day ye bear a of it , and knew the grace of god in truth . q. . what 's the use of all this ? a. this serves to reprove our formal and dead hearing the word , and excites us all to evidence and exercise more faith , love and obedience in hearing it . of sacraments as means of salvation . quest. . how do the sacraments become effectual means of salvation ? a. the sacraments become effectual means of salvation , not from any vertue in them , or in him that doth administer them , but only by the blessing of christ , and the working of his spirit in them , that by faith receive them . q. . what 's the first proper sense of this word sacrament ? a. it primarily signifies a solemn oath taken by souldiers when they list themselves under a prince or general ; and this oath was mutual . q. . why do we use it seeing it is not a scripture word ? a. though the word be not found in scripture , yet the thing intended by it is , and that brings the word in use , for in the sacraments god obliges himself to us by confirming his covenant by it , rom. . . and he received the sign of circumcision , a seal of the righteousness of the faith , which he had yet being uncircumcised : that he might be the father of all them that believe , though they be not circumcised , that righteousness might be imputed unto them also . and we oblige our selves to god , rom. . , . know ye not that so many of us as were baptized into christ , were baptized into his death ? therefor● we are buried with him in baptism into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life . q. . what is here meant by salvation ? a. by salvation is meant our compleat and final deliverance from sin and misery , both temporal and eternal . from sin , matth. . . — for he shall save his people from their sins . from misery , thess. . . — even iesus which delivereth us from the wrath to come . q. . what is a mean of salvation ? a. a mean of salvation signifies any appointment of god , whereby he promotes and accomplishes his design of saving our souls , so the word is a mean , rom. . . for i am not ashamed of the gospel of christ , for it is the power of god unto salvation , to every one that believeth . q. . how doth the word and sacraments differ as means of salvation ? a. the word is appointed to be the first means of begeting faith ; cor. . . who then is paul ? or who is apollo ? but ministers by whom ye believed , &c. sacraments are to seal and confirm it , rom. . . and he received the sign of circumcision , a seal of the righteousness of faith , &c. q. . what is meant by an effectual mean of salvation ? a. by an effectual mean , is meant such a mean as fully obtains and accomplishes the end it was appointed for , thess. . . — because when ye received the word of god , which ye heard of us , ye received it not as the word of men ; but ( as it is in truth ) the word of god , which effectually worketh also in you that believe . q. . don't all the means of salvation prove effectual to men ? a. though the means of salvation prove effectual to all gods elect , yet they are so to no others , acts . , . and when they had appointed him a day , there came many to him into his lodging , to whom he expounded and testified the kingdom of god , perswading them concerning iesus , both out of the law of moses , and out of the prophets from morning till evening . and some believed the things which were spoken , and some believed not . q. . do not the sacraments save all that partake of them ? a. no , they do not ; baptism may pass on a cast-away , acts . . for i perceive that thou art in the gall of bitterness , and in the bond of iniquity . and the lords supper may be received unworthily , cor. . . wherefore whosoever shall eat this bread , and drink this cup of the lord unworthily , shall be guilty of the body and blood of the lord. q. . what 's the reason they prove not effectual to all ? a. because their vertue and efficacy is not in themselves , but in god ; for we see they work as gods spirit concurs , or not concurs with them , as in the instance before given . q. . but is not that for want of wisdom , holiness or zeal in the minister , that they have no more efficacy ? a. no , it is not principally , or only from thence ; for it 's not in the power of the holiest minister in the world to make them effectual , cor. . . — neither is he that planteth any thing , neither he that watereth : but god that giveth the increase . q. . whence is it that sacraments become effectual ? a. 't is only from the spirit of christ working in them , and by them , on the souls of men , cor. . . for by one spirit are we all baptized into one body , — and have been all made to drink into one spirit . q. . what 's the first instruction hence ? a. that men enjoying all the ordinances of the gospel , and partaking of the sacraments annexed to the covenant of grace , may yet perish for ever , cor. . , , . and did all eat the same spiritual meat : and did all drink the same spiritual drink : ( for they drank of that spiritual rock that followed them : and that rock was christ ) but with many of them god was not well pleased : for they were overthrown in the wilderness . luke . , . then shall ye begin to say , we have eaten , and drank in thy presence , and thou hast taught in our streets . but he shall say , i tell you , i know you not whence you are ; depart from me all ye workers of iniquity . q. . what 's the second inference ? a. that men should not idolize some ministers for the excellency of their gifts , and despise others , seeing 't is not in them to make the means effectual . q. . what 's the last inference ? a. that in all our attendance upon the means of salvation , we should be careful to beg the spirit and blessing of christ , without which they cannot be effectual to our salvation . of the nature of sacraments . quest. . what is a sacrament ? a. a sacrament is an holy ordinance instituted by christ ; wherein by sensible signs , christ and the benefits of the new covenant are represented , sealed and applyed to believers . q. . how many sorts of sacraments are found in scripture ? a. of sacraments there are two sorts , some extraordinary and transient , as the fiery pillar , manna , and water out of the rock , cor. . , , , . moreover , brethren , i would not that ye should be ignorant , how that all our fathers were under the cloud , and all passed through the sea : and were all baptized unto moses in the cloud , and in the sea : and did all eat the same spiritual meat : and did all drink the same spiritual drink ( for they drank of that spiritual rock that followed them ; and that rock was christ ) . and some ordinary and standing , as circumcision and the passover , before christ ; and baptism and the lords supper since christs death . q. . how many things are to be considered in every sacrament ? a. in every sacrament five things must be considered , ( . ) the author , ( . ) the parts , ( ● . ) the vnion of those parts , ( . ) the subjects , ( ) the ends and uses of it . q. . who is the author of the sacraments ? a. the lord jesus christ as king of the church , by whose sole authority baptism was instituted , matth. . , . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost : teaching them to observe all things whatsoever i have commanded you , &c. and the lords supper , cor. . , . for i have received of the lord that which also i delivered unto you , that the lord iesus , the same night in which he was betrayed , took bread , and when he had given thanks , he brake it , and said , take , eat , this is my body , which is broken for you : this do in remembrance of me . q. . are the old sacraments yet in being and use in the church ? a. no , they are past away , and the new come in their room . baptism takes place of circumcision , col. . , . in whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the circumcision of christ : buried with him in baptism , &c. and the lords supper of the passover , cor. . . purge out therefore the old leaven , that ye may be a new lump , as ye are unleavened , for even christ our passover is sacrificed for us . q. . of what parts doth every sacrament consist ? a. every sacrament consists of two parts , one external and earthly ; another internal and heavenly , or spiritual . bread , wine and water , are the external , christs blood and spirit the internal parts , rom. . . know ye not that so many of us as were baptized into iesus christ were baptized into his death ? cor. . . — this cup is the new testament in my blood , &c. q. . wherein consists the sacramental union of these parts ? a. it consists by vertue of christs institution in three things , ( . ) in apt signification . ( . ) firm obsignation . and ( . ) real exhibition of the blessings signified and seald . q. . what are the blessings signified by water in baptism ? a. it signifies our implantation into christ , and communion with him in his death and resurrection , rom. . . therefore we are buried with him by baptism into death , that like as christ was raised up from the dead by the glory of the father ; even so we also should walk in newness of life . and our solemn admission into the visible church , gal. . , , , . for ye are all the children of god by faith in christ iesus . for as many of you as have been baptized into christ , have put on christ. there is neither iew , nor greek , there is neither bond nor free , there is neither male nor female : for ye are all one in christ iesus . and if ye be christs , then are ye abrahams seed , and heirs according to the promise . q. . what are the blessings signified by bread and wine ? a. they signifie christs body and blood , broken and poured out for us , with all the blessings of remission , peace and salvation purchased by his blood , cor. . , . the cup of blessing which we bless , is it not the communion of the bloud of christ ? the bread which we break , is it not the communion of the body of christ ? for we being many , are one bread , and one body : for we are all partakers of that one bread . q. . do the sacraments seal , as well as signifie these things ? a. yes , they do , rom. . . and he received the sign of circumcision , a seal of the righteousness of the faith , &c. their use is to confirm gods covenant with believers . q. . who are the proper subjects of the sacraments ? a. believers and their seed are the subjects of baptism , but adult christians only of the lords supper , acts . , . — repent and be baptized every one of you , — for the promise is unto you , and to your children , and to all that are afar off , even as many as the lord our god shall call . cor. . . but let a man examine himself , and so let him eat of that bread , and drink of that cup. q. . what is the main use and end of sacraments ? a. it is to ratifie and confirm gods covenant with believers , rom. . . and he received the sign of circumcision , a seal of the righteousness of the saith , that he had yet being uncircumcised , &c. cor. . . for as often as ye eat this bread , and drink this cup , ye do shew the lords death till he come . q. . what 's the first instruction from hence ? a. that the abuse of such holy and solemn mysteries , is a sin of dreadful aggravation , and such as god will punish , cor. . . wherefore whosoever shall eat this bread , and drink this cup of the lord unworthily , shall be guilty of the body and blood of the lord. q. . what 's the second instruction ? a. hence we learn the tender care and love of christ over the church in instituting such useful and comfortable ordinances for us . of the number of sacraments . quest. . which are the sacraments of the new testament ? a. the sacraments of the new testament are baptism , and the lords supper ? q. . how many sacraments hath christ appointed in the new testament ? a. christ hath appointed two and no more , these being sufficient for our initiation and confirmation . q. . how many have the papists added to them ? a. they have added five more , viz. confirmation , penance , ordination , marriage , and extream vnction . q. . what is their sacrament of confirmation ? a. it is the anointing of the baptized with chrism in the forehead , with this form of words , i sign thee with the sign of the cross , and confirm thee with the chrism of salvation , in the name of the father , son and holy ghost . q. . what 's their ground for this practice ? a. the abuse of that scripture , heb. . . of the doctrine of baptisms , and laying on of hands , &c. which by a figurative speech , expresseth the whole standing ministry in the church by laying on of hands . q. . what 's their sacrament of penance ? a. it is repentance manifested by outward signs , to which the word of absolution coming , makes it a sacrament misgrounded on , iohn . . whosesoever sins ye remit , they are remitted unto them ; and whosesoever sins ye retain , they are retained . q. . what is their sacrament of orders or ordination ? a. it is the laying on of hands in ordination of ministers , by which they conceive spiritual grace is given by mistake of , tim. . . wherefore i put thee in remembrance that thou stir up the gift of god which is in thee , by the putting on of my hands . q. . what 's their fourth superadded sacrament ? a. it is marriage , grounded upon those words of the apostle , eph. . . this is a great mystery ; but i speak concerning christ and the church . which only shews a similitude of our union with christ , not an instituted sign to that end . q. . what is their fifth superadded sacrament ? a. extream unction , or anointing the sick near death with consecrated oyl , grounded on mark . . — and anointed with oyl many that were sick and healed them . and iam. . . is any sick among you ? let him call for the elders of the church , and let them pray over him , anointing him with oyl in the name of the lord. which are neither sacramental-rites , nor of ordinary standing use in the church , but extraordinary and temporary for that age. q. . what learn we hence ? a. hence we learn how apt men are to corrupt gods ordinances by their superstitious additions , matth. . . — teaching for doctrines the commandments of men . q. . what 's the second instruction hence ? a. how just and necessary our separation from rome is , who have grosly corrupted gods ordinances , and left men no other remedy , rev. . . and he opened his mouth in blasphemy against god , to blaspheme his name and his tabernacle , and them that dwelt in heaven . q. . what 's the third instruction ? a. that the reformation of religion is an invaluable mercy , a great deliverance from spiritual bondage , rev. . . and the temple of god was opened in heaven , and there was seen in his temple the ark of this testament , and there were lightnings , and voices , and thunderings , and an earthquake , and great hail . q. . what 's the fourth instruction ? a. that rome shall certainly fall , and all her adherents , for the horrid injury done by them to christ , and the souls of men , rev. . , . rejoyce over her thou heaven , and ye holy apostles and prophets ; for god hath avenged you on her . and a mighty angel took up a stone like a great milstone , and cast it into the sea , saying thus with violence , shall that great city babylon be thrown down , and shall be found no more at all . what is baptism ? quest. . what is baptism ? a. baptism is a sacrament , wherein the washing of water , in the name of the father , and of the son , and of the holy ghost , doth signifie and seal our ingrafting into christ , and partaking of the benefits of the covenant of grace , and our engagement to be the lords . q. . what is the external part of baptism ? a. it is pure unmixed water , heb. . . — and our bodies washed with pure water . and therefore it 's a vile practice of papists to add oyl , salt and spittle to water in baptism . q. . what doth water in baptism signifie ? a. it signifies the blood of christ , rev. . . — vnto him that loved us , and washed us from our sins in his own blood . q. . what 's the first resemblance it hath to christs blood ? a. in the freeness of it to all , it represents the unpurchased blood of christ , isa. . . ho , every one that thirsteth , come ye to the waters ; and he that hath no money , come ye , buy and eat , yea , come , buy wine and milk without money , and without price . q. . what 's the second resemblance to christs blood ? a. it resembles it in its refreshing quality ; water refresheth the thirsty ; so doth christs blood , iohn . . — he that believeth on me , shall never thirst . q. what 's the third resemblance it hath to christs blood ? a. the cleansing property of water shews the purifying vertue of christs blood , heb. ● . . how much more shall the blood of christ , who through the eternal spirit , offered himself without spot to god , purge your conscience from dead works , to serve the living god. q . what 's the fourth resemblance it hath to christs blood ? a. it resembles it in the necessity of it ; for as the body cannot live without water , so neither can the soul without christs blood , heb. . . it was therefore necessary , that the patterns of things in the heavens should be purified with these , but the heavenly things themselves with bitter sacrifices than these . q. . what 's the fifth resemblance of water to the blood of christ ? a. as water neither refreshes , nor purifies the body without application ; so neither doth christs blood refresh or purifie the soul till applyed , cor. . . but of him are ye in christ iesus , who of god is made unto us wisdom and righteousness , and sanctification and redemption . q. . is it necessary to plunge the whole body under water in baptizing every person ? a. the word [ baptize ] signifying as well to wash , as to plunge : a person may be truly baptized that is not plunged ▪ and we cannot think by the circumstances of time and place , that the iaylor in the night was carryed to a river out of the city , acts . . and he took them the same hour of the night , and washed their stripes , and was baptized , he , and all his , straightway . q. . but is it not said , john . . that john was baptizing in aenon near to salim , because there was much water there ; and they came and were baptized ? a. the word signifies many waters ( that is ) springs of waters there , which are known by travellers to be small , not capable of plunging into . q. . what are the benefits accruing to us by baptism ? a. the benefits are twofold ; some external , called the fatness of the olive-tree , ( i. e. ) ordinances and visible membership , rom. . . — and thou being a wild olive-tree , were grafted in amongst them , and with them , partakest of the root and fatness of the olive-tree . and some spiritual and saving , pet. . . the like figure whereunto , even baptism , doth also now save us ( not the putting away of the filth of the flesh , but the answer of a good conscience towards god ) by the resurrection of iesus christ. q. . what engagements are said on the baptized ? a. they are engaged to be the lords people and walk suitable to that engagement , rom. . . therefore we are buried with him by baptism into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life . q. . is baptism to be reiterated as the lords supper ? a. no ; for the lords supper is a sacrament for nourishing , but this for implantation ▪ rom . , . therefore we are buried with him by baptism into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life . for if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection . q. . doth baptism regenerate men , and confer saving grace ? a. no , it doth not in its own vertue convey grace , no more than the lords supper ; but the spirit of god is the author of grace , and works it as he pleases before , or after baptism . of the subjects of baptism . quest. . to whom is baptism to be administred ? a. baptism is not to be administred to any that are out of the visible church , till they profess their faith in christ , and obedience to him , but the infants of such as are members of the visible church are to be baptized . q. . who are to be baptized ? a. believers and their insane off-spring , acts . . for the promise is to you , and your children , and to all that are afar off , even as many as the lord our god shall call . q. . how doth it appear that the infant seed of believers ought to be baptized ? a. it appears by this , that they being abrahams seed , were taken into covenant with god , and ordered to have the sign of the covenant applyed to them , and that grant was never reversed , gen. . , . and i will establish my covenant between me and thee , and thy seed after thee , in their generations for an everlasting covenant to be a god unto thee , and to thy seed after thee . this is my covenant which ye shall keep between me and you , and thy seed after thee , every man-child among you shall be circumcised . q. . but was not that the covenant of works , and so will not ●old to infer their priviledge under the covenant of grace ? a. no , it was not ; for god never did , nor will become a god by way of special interest to any people , by vertue of the covenant of works , since the breach of it by the fall . q. . but if it were the covenant of grace , how doth it appear the right of believers infants is still the same it was before in abrahams time ? a. it appears plainly from the apostles own words and arguments , acts . . for the promise is to you , and to your children , &c. q. . but though infants then were members of gods visible church among the iews , how doth it appear they are so now when god hath vast them off ? a. it appears the membership and priviledges are as sure and ample to them now , that are the children of gentile-believers , as ever they were to the iewish infants , rom. . . and if some of the branches be broken off , and then being a wild olive-tree wert grafted in amongst them , and with them partakest of the root and fatness of the olive-tree . q. . how else doth it appear they are within the covenant ? a. it appears by this , that they are pronounced holy , cor. . . — else were your children unclean , but now are they holy . which is a foederal holiness ; and none out of covenant can be holy by covenant . q. . but may not that place mean only their legitimacy ? a. no , it cannot ; for then the apostle must pronounce all the infants in the world bastards , that descend not at least from one believing parent . q. . but infants are not capable to covenant with god , or perform covenant duties , and therefore why should they be admitted to covenant priviledges ? a. a child now of eight dayes old is as capable of being admitted into covenant with god , as children of the same age were in abrahams dayes ; and then it 's manifest they were admitted . q. . though they were admitted by circumcision then , will it follow they may be so by baptism now , seeing that ordinance is abolished ? a. yes , it will ; for though circumcision cease , yet baptism is come into its place , col. . , , . and ye are complete in him , which is the head of all principality and power . in whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh , by the circumcision of christ buried with him in baptism , &c. q. . but circumcision was a seal of the covenant of works , and the argument will not hold from a seal of the covenant of works , to a seal of the covenant of grace ? a. circumcision never was , nor was intended to be a seal of the covenant of works , but of the righteousness of faith , rom. . . and he received the sign of circumcision , a seal of the righteousness of the faith that he had , yet being uncircumcised , &c. q. . but have we no express command in the new testament to baptize infants ? a. there needed no new command ; their priviledge had been setled many ages before upon them , and never reversed by christ , or his apostles , but their former right declared to continue still to them , acts . . for the promise is to you and your children , &c. q. . but if they have a right , we might expect to find some examples of their baptizing ? a. 't is manifest that believers housholds were baptized with them , acts . , . and when she was baptized , and her houshold , &c. ver. . and he took them the same hour of the night , and washed their stripes , and was baptized , he , and all his straightway . and if infants are not named , so neither are any of age , born of christian parents . q. . but many trust to their infant-baptism , as to their regeneration , and so much mischief 's done ? a. they do so ; yet the duty is not therefore to be neglected . the preaching of christ is to some a stumbling block , yet christ must be preached for all that . q. . but many baptized infants prove naught ? a. and so do many baptized at age too . duties are not to be measured by events . what is the lords supper ? quest. . what is the lords supper ? a. the lords supper is a sacrament , wherein by giving and receiving bread and wine according to christs appointment , his death is shewed forth ; and the worthy receivers are , not after a corporal and carnal manner , but by faith made partakers of his body and blood , with all his benefits to their spiritual nourishment , and growth in grace . q. . by whose authority is the lords supper instituted and appointed ? a. by the soveraign authority of christ the king of the church , and not by the pleasure of man , cor. . . for i have received of the lord that which also i delivered unto you , that the lord iesus , the same night in which he was betrayed , took bread . q. . of what parts doth this sacrament consist ? a. it consists of two parts , one earthly and visible ; to wit , bread and wine , the other spiritual and invisible , the body and blood of christ , cor. . . the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? q. . how do these earthly and heavenly things become a sacrament ? a. by the word of institution and blessing coming from christ upon them , cor. . , , . for i have received of the lord that which also i delivered unto you , that the lord iesus the same night in which he was betrayed , took bread . and when he had given thanks , he brake it ; and said , take , eat , this is my body which is broken for you : this do in remembrance of me . after the same manner also he took the cup , when he had supped , saying , this cup is the new testament in my blood : this do as oft as ye drink it in remembrance of me . q. . when did christ ordain and institute this sacrament ? a. he instituted it in the same night he was betrayed , cor. . . — the lord iesus the same night in which he was betrayed , took bread . it could not be sooner , because the passover must be first celebrated , and by the institution of this abrogated . nor later , for soon after he was apprehended . q. . what doth the time of its institution teach us ? a. it teacheth us how great christs care and love to his people is , that he makes in his ordinance such provision for our comfort , though he knew his own bitter agony was just at hand . q. . what is the general use and end of this sacrament ? a. it is to confirm , seal and ratifie the new covenant to believers , cor. . . — this cup is the new testament in my blood : this do ye as oft as ye drink it , in remembrance of me . q. . what are the particular ends and uses of it ? a. the first particular end and use of it is , to bring christ and his sufferings afresh to our remembrance , cor. . , . — this do in remembrance of me . q. . what kind of remembrance of christ is here intended ? a. not a meer speculative , but an affectionate heart-melting remembrance of him , like that of peter , matth. . . and peter remembred the words of iesus which said unto him , before the cock shall crow , thou shalt deny me thrice . and he went out and wept bitterly . or of ioseph , gen. . , . — and ioseph made haste : for his bowels did yern upon his brother , and he sought where to weep , and he entred into his chamber , and wept there . q. . what doth this end of the sacrament imply ? a. it implyes this , that the best of gods people are too apt to forget christ , and what he hath endured and suffered for them . q. . what else doth it imply ? a. it implies this , that none but those that have the saving knowledge of christ , and have had former acquaintance with christ , are fit for this ordinance ; for no man can remember what he never knew , cor. . . but let a man examine himself , and so let him eat of that bread , and drink of that cup. q. . what 's the second particular use and end of this sacrament ? a. it is to represent christ to believers , as an apt sign of him , and of his death ; and that both memorative , significative , and instructive . q. . how is it a memorative sign of christ ? a. it brings christ to our remembrance , as his death and bitter sufferings are therein represented to us , by the breaking of bread , and pouring forth of wine , cor. . . for as often as ye eat this bread , and drink this cup , ye do shew forth the lords death till he come . q. . how is it a significative ordinance ? a. it is a significative ordinance , not only as it represents christs sufferings , but the believers union with him as the head , and with each other as members of his body , cor. . , . the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? for we being many , are one bread , and one body , &c. q. . in what respect is it an instructive sign ? a. it is an instructive sign in divers respects ; namely , first , as it teaches us that christ is the only nutritive bread by which our souls live , iohn . . i am the living bread which came down from heaven : if any man eat of this bread , he shall live for ever ; and the bread that i shall give is my flesh , which i shall give for the life of the world . and secondly , as it instructs us that the new testament is now in its full force by the death of christ the testator ▪ heb. . , . for where a testament is , there must also of necessity be the death of the testator . for a testament is of force after men are dead ; otherwise it is of no force at all , whilst the testator liveth . thus much of the author , nature and ends of the lords supper . of the elements , actions and subjects of it . q. . are not bread and wine too small and common things to represent the body and blood of christ ? a. though a bit of bread , and a draught of wine , be things of small value in themselves , yet they are great in respect of their use and end . a penny-worth of wax is a small thing in its self ; but being applyed to the label of a deed , may be advanced to the worth of thousands of pounds , as it receives the seal to a great inheritance . q. . is not the bread in the sacrament turned into the very body of christ it self by transubstantiation ? a. no , it is not ; but the elements retain still their own proper nature of bread and wine after the words of consecration , and are so called , cor. . . for as often as ye eat this bread , &c. matth. . . but i say unto you , i will not henceforth drink of this fruit of the vine , until that day when i drink it new with you in my fathers kingdom . q. . what is the first argument by which protestants confute the popish doctrine of transubstantiation ? a. the first argument against it , is taken from the end of the sacrament , which is to bring christs body and blood to our remembrance , cor. . , . — this do in remembrance of me . now signs for remembrance are of things absent , not present . q. . what 's the second argument ? a. because the language in which our saviour spake , had no other property of expression , there being no other word for signifie but is , in stead thereof , as is manifest in both testaments , gen. . . and the seven ill-favoured kine that came up after them , are seven years of famine . rev. . . — the seven stars are the angels of the seven churches ; and the seven candlesticks which thou sawest are the seven churches . q. . what 's the third argument against transubstantiation ? a. the manifold gross absurdities that naturally and necessarily follow on this doctrine , shew the falseness of it , and that it is justly rejected and abhorred by all sound christians . q. . what 's the first absurdity that follows it ? a. this doctrine allows that to a silly priest , which is not to be allowed to all the angels in heaven . it allows him power to make his maker , and eat his god. and in justifying this by the omnipotency of god , they say no more than what a turk may say to justifie the most ridiculous fooleries of the alcoran . q. . what 's the second absurdity of transubstantiation ? a. the second absurdity is this , that it denies the truth of the testimony given by the senses of all men , that it is real bread and real wine after consecration , and not flesh and blood. and if the testimony of sense be not certain , then the being of god cannot be proved by the things that are made , contrary to rom. . . for the invisible things of him , from the creation of the world , are clearly seen , being understood by the things that are made , even his eternal power and godhead , &c. nor the truth of christs resurrection , by seeing and feeling , contrary to luke . . behold my hands and my feet , that it is i my self ; handle me and see , &c. q. . what 's the third absurdity of transubstantiation ? a. the third absurdity is this , that in affirming the accidents of bread and wine to remain , and their substance to vanish , they affirm that there is length , breadth , thickness , moisture and sweetness , and yet nothing long , broad , thick , moist or sweet , which is a perfect contradiction . q. . what 's the fourth absurdity of transubstantiation ? a. it implies that the entire living body of christ sate at the table , and at the same time was dead , and in the disciples mouths and stomachs in the first sacrament ; and that in all after sacraments it is wholly in heaven , and wholly in as many thousand places in the world , as there are sacraments administred . q. . what doth the breaking of this bread , and pouring out of wine in the sacrament signifie ? a. it signifies the violent painful death , and bitter sufferings of christ for us , cor. . . for as often as ye eat this bread , and drink this cup , ye do shew the lords death till he come . q. . what doth the giving and taking of the sacramental bread and wine signifie ? a. these actions signifie gods exhibiting , and the believers applying of christ and all his benefits to their souls . q. . who are fit subjects to receive the lords supper ? a. none that are grosly ignorant , scandalous , or unbelievers in their natural state , for such cannot examine themselves as the word requires , cor. . . but let a man examine himself , and so let him eat of that bread , and drink of that cup. but do eat and drink judgment to themselves , cor. . . for he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the lords body . q. . are morally honest and sober persons qualified for this sacrament ? a. no ; civility and morality do not qualifie persons , they are not the wedding-garment ; but regenerating grace and faith doth in the smallest measure , matth. . . and he saith unto him , friend , how camest thou in hither , not having a wedding garment , &c. cor. . , . the cup of blessing which we bless , is it not the communion of the blood christ ? the bread which we break , is it not the communion of the body of christ ? for we being many are one bread , and one body : for we are all partakers of that one bread . of the duties of communicants . quest. . what is required to the worthy receiving of the lords supper ? a. it is required of them that would worthily partake of the lords supper , that they examine themselves , of their knowledge to discern the lords body , of their faith to feed upon him , of their repentance , love and new obedience , lest coming unworthily , they eat and drink judgment to themselves . q. . what are the duties of worthy receivers ? a. there are three sorts of duties incumbent on them , some antecedent to it , some concomitants of it , and some subsequent to it q. . what are the antecedent duties to it ? a. they are two , ( . ) examination of their graces . ( . ) preparation of their souls . examination of their graces . cor. . , . but let a man examine himself , and so let him eat of that bread , and drink of that cup. for he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the lords body . and preparation of their souls , cor. . . therefore let us keep the feast , not with old leaven , neither with the leaven of malice and wickedness , but with the unleavened bread of sincerity and truth . q. . what 's the first grace to be tryed ? a. our saving knowledge of god in christ , without which we cannot discern the lords body , cor. . . for he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the lords body . q. . what are we to enquire of touching our knowledge of god in christ ? a. we are to examine whether it be competent for quantity , and savingly operative and influential on the heart and life for quality , hos. . . my people are destroyed for lack of knowledge , &c. cor. . . though i speak with the tongues of men and of angels , and have not charity , i am become as a sounding brass or tinkling cymbal . q. . when is knowledge competent and influential ? a. when we truly understand by the teachings of the father , the sin and misery of the fall , the nature and necessity of christ , and under these convictions come to him in the way of faith , iohn . . — every man therefore that hath heard , and hath learned of the father , cometh unto me . and subject our selves to him in sincere obedience , matth. . , . come unto me , all ye that labour and are heavy laden , and i will give you rest . take my yoke upon you , and learn of me : for i am meek and lowly in heart , and ye shall find rest unto your souls . q. . what are we to examine our selves about besides knowledge ? a. we are obliged to examine our selves about our faith , whether we have it in any saving degree , cor. . . examine your selves , whether ye be in the faith : prove your selves , &c. for without faith we cannot please god , heb. . . but without faith it is impossible to please god , &c. nor enjoy spiritual communion with christ , eph. . . that christ may dwell in your hearts by faith , that ye being rooted and grounded in love . q. . what other grace must be examined and sought for ? a. we must examine our love to christ and all that are his , because no gifts signifie any thing without love , cor. . . and though i have the gift of prophesie , and understand all mysteries , and all knowledge , and though i have all faith , so that i could remove mountains , and have no charity , i am nothing . q. . what else must worthy receivers examine themselves about ? a. the sincerity of their hearts evidenced by their obedience , without which they cannot worthily approach the table , cor. . . therefore let us keep the feast , not with old leaven , neither with the leaven of malice and wickedness ; but with the unleavened bread of sincerity and truth . q. . but if upon examination we are in doubts about our faith and sincerity , must we forbear ? a. if our doubts arise from the weakness , and not the total want of grace , such doubts should not hinder us , rom. . . him that is weak in the faith receive you , &c. q. . what is the danger of coming to the lords table without these graces ? a. the danger is exceeding great to soul and body . ( . ) to the soul , cor. . . for he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , &c. and to the body , cor. . . for this cause many are weak and sickly among you , and many sleep . q. . what are the duties of worthy receivers at the lords table . a. their duties at the table are to discern christ by the eye of faith , under those signs of his body and blood , cor. . . for he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the lords body . on the discovery of him to mourn bitterly for sin , zech. . . — and they shall look upon me whom they have pierced , and they shall mourn for him as one mourneth for his only son , and shall be in bitterness for him , as one that is in bitterness for his first-born . and to excite all their graces into vigorous acts for the applying christ to themselves , cant. . . awake , o north wind , and come thou south , blow upon my garden , that the spices thereof may flow out , &c. q. . what is the duty of worthy receivers after the sacrament ? a. their duty is heartily to bless god for christ , and the benefits of his blood , matth. . . and when they had sung an hymn , they went out into the mount of olives . to double their care and watchfulness against sin , ephes. . . and grieve not the holy spirit , whereby ye are sealed to the day of redemption . and to grow more fruitful in all spiritual obedience , col. . . that ye might walk worthy of the lord unto all pleasing , being fruitful in every good work , and increasing in the knowledge of god. q. . what is the first inference from hence ? a. that the abuse and profanation of this ordinance , either by coming to it for carnal ends , or being forced upon it by fear of sufferings , or approaching to it without due qualifications , is a dreadful sin , which god will terribly avenge , matth. . , , . and when the king came in to see the guests , he saw there a man , which had not on a wedding garment . and he saith unto him , friend , how camest thou in hither , not having on a wedding garment ? and he was speechless . then said the king unto the servants , bind him hand and foot , and take him away , and cast him into outer darkness , there shall be weeping and gnashing of teeth . q. . what 's the second inference from it ? a. that great and manifold are the blessings and advantages , which christians duly prepared may reap by this ordinance . of prayer . quest. . what is prayer ? a. prayer is an offering up of our desires unto god for things agreeable to his will , in the name of christ , with confession of our sins and thankful acknowledgment of his mercies . q. . who is the proper and only object of prayer ? a. god only is the proper object of prayer ; it is a part of his natural worship : therefore 't is peculiarly his honour and prerogative , and none else can hear and answer them , but god , psal. . . o thou that bearest prayer , unto thee shall all flesh come . q. . through whom , or in whose name are our prayers to be directed to god ? a. our prayers are to be directed to god only through christ , and his name , and not by the mediation of angels or saints , col. . . let no man beguile you of your reward in a voluntary humility , and worshiping of angels . for the merit and satisfaction of christ alone give success and acceptance to our prayers , rev. . , . and another angel came and stood at the altar , having a golden censer , and there was given unto him much incense , that he should offer it with the prayers of all the saints upon the golden altar , which was before the throne . and the smoke of the incense which came with the prayers of the saints ascended up before god out of the angels hand . tim. . . for there is one god , and one mediatour between god and men , the man christ iesus . q. . what 's the first property or quality of acceptable prayer ? a. no prayer can be acceptable to god , except the matter of it be agreeable to his will , iam. . . ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts . joh. . , . and this is the confidence that we have in him , that if we ask any thing according to his will , he beareth us . and if we know that he hear us , whatsoever we ask , we know that we have the petitions that we desired of him . q. . is it enough to make prayer acceptable , that the matter is agreeable to gods will ? a. no , it is not ; for the manner as well as the matter , must be so too , psal. . . if i regard iniquity in my heart , the lord will not hear me . q. . what 's the first qualification of an acceptable prayer , respecting the manner of it ? a. that it be sincere , and flowing from the heart of a regenerate person , prov. . . the lord is far from the wicked ; but he heareth the prayer of the righteous . jer. . . and ye shall seek me , and find me , when ye shall search for me with all your h●art . q. . what 's the second qualification of prayer , respecting the manner ? a. it must be performed in the heart of a child of god by the spirit of adoption , gal. . . and because ye are sons , god hath sent forth the spirit of his son in our hearts : crying , abba , father . rom. . . likewise the spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the spirit it self maketh intercession for us with groanings , which cannot be uttered . q. . what 's the third qualification of an acceptable prayer , respecting the manner ? a. it must be servent and importunate , not cold and formal , iam. . . — the effectual fervent prayer of a righteous man availeth much . matth. . . ask , and it shall be given you ; seek , and ye shall find : knock , and it shall be opened unto you . q. . wherein doth true importunity with god in prayer consist ? a. not in the multitude of words , matth. . . but when ye pray , use not vain repetitions as the heathen do : for they think they shall be heard for their much speaking . but in an holy earnestness of spirit to be heard , psal . . hear me speedily , o lord , my spirit faileth ; hide not thy face from me , lest i be like unto them that go down into the pit . a prudent choice of prevalent arguments , iob . . i would order my cause before him , and fill my mouth with arguments . and a resolute persistance in our requests till they be granted ▪ isa. . . and give him no rest , till he establish , and till he make ierusalem a praise in the earth . q. . do not prayers thus qualified sometimes miscarry ? a. god may delay and suspend the answer of them for a time , psal. . . o my god , i cry in the day time , but thou hear●● not , &c. but sooner or latter , god will alwayes answer them , either in the very thing we ask , iohn . . — we know that we have the petitions that we desired of him . or in that which is equivalent or better , gen. . , . and abraham said unto god , o that ishmael might live before thee . and god said , sarah thy wife shall bear thee a son indeed , and thou shalt-call his name isaac : and i will establish my covenant with him , for an everlasting covenant , and with his seed after him . q. . is there no prayer but what is stated and fixed ? a. yes , there is sudden occasional prayer , which we call ejaculatory : such was iacobs , gen. . . i have waited for thy salvation , o lord. and this is exceeding useful to maintain constant communion with god , and keep the heart in a spiritual frame . q. . is all stated and fixed prayer publick in the congregation or church ? a. no , stated prayer ought to be in our families with those under our charge ; and in our closets betwixt god and us alone , iosh. . . — but as for me and my house , we will serve the lord. and matth. . . but when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret , and thy father which seeth in secret , shall reward thee openly . q. . what infer you from hence ? a. the restraint of prayer is not only a great fin , but an ill sign of a graceless heart . iob . . yea , thou castest off fear , and restrainest prayer before god. and that which entails a judgment and curse upon men , and their families , ier. . . pour out thy fury upon the heathen that know thee not ; and upon the families that call not upon ●hy name . q. . what 's the second inference from the ordinance of prayer ? a. that the true reason why we enjoy not the mercies we pray for , is not because god is unwilling to grant mercies , but because we either neglect prayer , or miscarry in the manner of prayer , jam. . , ye lust , and have not ; ye kill and desire to have , and cannot obtain ; ye fight and war , yet ye have not ; because y● ask not . ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts . of direction in prayer . quest. . what rule hath god given for our dir●ction in the duty of prayer ? a. the whole word of god is of use to direct us 〈◊〉 prayer ; but the special rule of direction is that form of prayer , which christ taught his disciples , commonly called the lords-prayer . q. . do men need directions , rules and helps in prayer ? a. they do greatly need them ; for in ●nd of our selves we know not what to pray for as we ought , rom. . . likewise the spirit also helpeth our infirmities : for we know not what we shall pray for as we ought , &c. nor how to pray in a right manner , and for right ends , and a mistake in either frustrates our prayer , jam. . . ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts . q. . when do men mistake in the matter of their prayer ? a. they mistake in the matter of prayer , when they ask of god things that are not l●wful , good and agreeable to his will. so the disciples were ready to do in calling for fire from heaven on the samaritanes , luke . , . and when his disciples , james and john saw this , they said , lord , wilt thou that we command fire to come down from heaven , and consume them , even as elias did ? but he turned and rebuked them , and said , ye know not what manner of spirit ye are of . q. . when do men mistake in the manner of prayer ? a. they mistake in the manner when they ask mercies of god for carnal ends , to satisfie their lusts , jam. . . ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts . or in a drowsie and careless manner , isa. . . and there is none that calleth upon thy name , that stirreth up himself to take hold of thee , &c. q. . what helps hath god afforded us to furnish us to prayer both in respect of the matter and manner ? a. the scriptures abudantly furnish us with all sorts of helps and directions for the matter of prayer . it directs us both in co●fession of sins original and actual , psal. . , . behold i was shapen in iniquity , and in sin did my mother conceive me . against thee , thee only have i sinned , and done this evil in thy sight , &c. petition and thanksgiving , phil. . . be careful for nothing , but in every thing by prayer and supplication with thanksgiving , let your request be made known unto god. q. . doth it afford us any help or direction as to the manner of prayer also ? a. yes ▪ it doth ; and that both as to ( . ) our sincerity in p●ayer , 〈◊〉 . . . let us draw near with a tra● heart in full assurance of faith , having our hearts sprinkled from an evil conscience , all our bodies washed pure water . ( . ) as to our humility in prayer , psal. . . lord thou hast heard the desire of the humble , thou wilt prepare their heart , thou wilt cause thine ear to hear ▪ ( . ) as to our faith in prayer , jam. . . but let him ask in faith , nothing wavering , &c. ( . ) as to our fervency in prayer , jam. . . — the effectual fervent prayer of a righteous man availeth much . q. . are these external rules and directions sufficient in themselves to enable us to pray acceptably ? a. in respect of external direction they are sufficient , and we need no other outward rules , than what the scriptures furnish , but besides that the internal helps and assistances of the spirit are necessary to the offering up acceptable prayer , rom. . . likewise the spirit also helpeth our infirmities ; for we know not what we should pray for as we ought ; but the spirit it self maketh intercession for us , &c. q. . but doth the scripture only furnish us with general rules of direction for prayer ? a. no , it furnishes us also with an excellent pattern and example of prayer , composed by christ for our direction , matt● . . . after this manner therefore pray ye : our father which art i● heaven , &c. q. . are christians tyed by a necessity to use that form of words , or was it only intended for a directory to them ? a. that form of words may be lawfully used ; but it 's plain its intention was to regulate our petitions by it ; and therefor● they that use it in spells and charms , as the papists , or tho● that think nothing is prayer , but that form of words , 〈◊〉 christs intention in it . q. . how doth it appear it was not christs intention , strictly 〈◊〉 ●ind us to that very form of words in our prayers ? a. divines give us these reasons against it ; ( . ) because thi● prayer is set down diversly by the evangelist , matth ▪ . ●● . thy kingdom come , thy will be done in earth as it is in heaven●● and forgive us our debts , as we forgive our debtors . and luke . , . give us day by day our daily bread , and forgive us 〈◊〉 sins ; for we also forgive every one that is indebted to us : and lead 〈◊〉 not into temptation , but deliver us from evil . ( . ) christ and 〈◊〉 apostles did not alwayes use this form of words afterwards , as appears by his prayer at lazarus his grave , john . and that for his apostles , john . ( . ) because these words matth. . . after this manner , &c. plainly shew its use wa● 〈◊〉 tended for a directory to us . q. : what 's the first inference from hence ? a. hence we learn the fulness and compleatness of the scri●●tures , not only for the guiding and setling of our faith in things that are to be believed , but also of our whole practice in every duty we are to perform . q. . what 's the second inference hence ? a. hence we are informed how necessary it is to acquaint our selves with the mind of god , revealed in his word , that we may guide our selves in prayer , both for matter and manner thereby , and not utter to god words without knowledge . q. . what 's the last inference from hence ? a. that those who neglect all prayer , and those that satisfie themselves with a form of prayer , which they utter without knowledge or affection , do greatly sin against god. and that it is the duty of all christians , from a sense of their own sins , wants and mercies to be often with god in prayer , guiding themselves in that spiritual duty , by such inward and outward helps as his word and spirit are able to furnish them with . of the preface to the lords prayer . quest. . what doth the preface of the lords prayer teach us ? a. the preface of the lords prayer [ which is , our father , which art in heaven ] teacheth us to draw near to god with all holy reverence , and confidence , as children to a father ready to help us , and that we should pray with and for others . q. . what doth the word father import in this preface ? a. it imports the spirit of adoption to be the principle of all acceptable prayers , gal. . . and because ye are sons , god hath given forth the spirit of his son into our hearts : crying ; abba , father . q. . what 's the first benefit or he●p we have in prayer from the spirit of adoption ? a. he excites our spirits to seek god in prayer , psal. . . when thou saidest , seek ye my face , my heart said unto thee , thy face , lord , will i seek . q. . what 's the second assistance he gives us in prayer ? a. he indites and suggests sutable and acceptable matter to us in prayer . rom. . . likewise the spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the spirit it self maketh intercession for us . &c. q. . what 's the third benefit we have by him in prayer ? a. he fills our souls with spiritual and holy affections in prayer , and helps us to act his graces in our duties , rom. . . likewise the spirit also helpeth our infirmities : for we know not what we should ask as we ought : but the spirit it self maketh intercession ●or us , with groanings , which cannot be uttered . q. . what else doth this word father import . a. it imports that holy confidence which believers may and ought to draw near to god with all , as children to a father , eph. . . in whom we have boldness and access , with confidence by the faith of him . q. . doth it only signify our relation and confidence ? a. no , it also signifies the reverential fear of god , which ought at all times to be on our hearts , especially in prayer ▪ mal. . . a son honoureth his father , and a servant his master : if then i be a father , where is my honour ? and if i be a master , where is my fear ? q. . what is further imported in this word father ? a. it imports gods willingness and readiness to grant the best mercies to his people , that seek them duly at his hand , matth. . . if ye then being evil , know how to give good gifts unto your children how much more shall your father which is in heaven give good things to them that ask him . q. . why is he here called our father ? a. to signify to us that it is not only our duty to pray secretly by and for our selves , but also with and for others , eph. . . praying always with all prayer and supplication in the spirit , and watching thereunto with all perseverance , and supplication for all saints . q. why is god said here to be in heaven ? a. it is to note his soveraign power and dominion over all , as a ground-work of faith in prayer . q. . . what else doth it import ? a. the great distance between god and us , which should fill our hearts with an holy awe of him . eccles. . . — god is in heaven , and thou upon earth ; therefore let thy words be few . q. . what 's the first inference from hence ? a. it shews us what a sad case all those are in , that have no special interest in god as a father . q. . what 's the second inference ? a. it shews us what a glorious priviledge the lord jesus christ hath purchased for and setled on his people . heb. . , . for we have not an high priest , which cannot be touched with the feeling of our infirmities : but was in all points tempted like as we are , yet without sin . let us therefore come boldly unto the throne of grace , that we may obtain mercy and find gracec to help in time of need . q. . what 's the last inference from hence ? a. that the seeing believers have a father in heaven , they should never fear wants whilst they live , nor be afraid to die , since death brings them to heaven , their fathers house . of sanctifying gods name . quest. . what do we pray for in the first petition ? a. in the first petition [ which is hallowed be thy name ] we pray that god would enable us and others , to gloryfy him in all that , whereby he maketh himself known , and that he would dispose all things to his own glory . q. . is there any word full enough perfectly to express what god is ? a. no ; his name is secret , iudg. . . and the angel of the lord said unto him , why askest thou thus after my name , seeing it is secret ? a name which none can tell , prov. . . — what is his name , and what is his sons name , if thou canst tell ? a name above every name , phil. . . wherefore god also hath highly exalted him , and given him a name which is above every name . but the name by which he more especially manifests himself , is the name i am . exod. . . and god said unto moses , i am that i am . and he said , thus shalt thou say unto the children of israel , i am hath sent me unto you . q. . what doth the name of god i am signify to us ? a. it signifies to us , first , the reality of his being in opposition to idols , which are but imaginary and phantastick things , cor. . . — we know that an idol is nothing in the world , &c. god is not only the most perfect being , but the root of all other beings . q. . what else doth this name i am import ? a. it imports both the perfection and eternity of gods being i am implies he hath not that now which he had not formerly ; and that he shall not afterwards have what he hath not now : and that there is neither beginning , end , or succession with god , whose name is i am . q. . but what are we here to understand by the name of god ? a. all those things are here intended , by which he manifests himself to the creature ; as his word , works , and ordinances , but especially his glorious attributes , exod. . , . — the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth . q. . what is it to hallow or sanctify his name ? a. not to infuse any holiness into him , which he had not before ; so he sanctifies us ; but to manifest and acknowledge the holiness of god , isa. . . but when he seeth his children , the work of my hands in the midst of him , they shall sanctify my name and sanctify the holy one of iacob , and shall fear the god of israel . q. why hallwed or sanctified rather than glorified ? why that word rather than this ? because his holiness is the beauty and lustre of his other attributes . his greatness appears in his holiness , isa. . . — great is the holy one of israel in the midst of thee . so doth his power , luke . . for ●e that is mighty hath done to me great things , and holy is his name . and therefore his holiness is that attribute , which angels single out especially to celebrate , isa. . . and one cried unto another , and said , holy , holy , holy , is the lord of hosts , &c. and so do men also , as it is the cause why they should glorify him , exod. . . — who is like thee , glorious in holiness , &c. q. . what 's the first thing we are to intend in this petition ? a. the meaning is , that god would so dispose and order all thi●gs in the world , as may best promote and advance the glory of his name ; on which account we may pray for the defeat of gods enemies , psal. . , , . fill their faces with shame : that they may seek thy name , o lord. let them be confounded and troubled for ever ; yea , let them be put to shame and perish : that men may know that thou , whose name alone is jehovah , art the most high over all the earth . and the deliverance of his church and people , psal. . . help us , o god of our salvation , for the glory of thy name : and deliver us , and purge away our sins for thy names sake . q. . what 's the second thing we are to intend in it ? a. that god would fit us for , and use us in the most serviceable capacity for the glorifying of his name , psal. . , , . god be merciful unto us , and bless us , and cause his face to shine upon us . that thy way may be known upon earth , thy saving health among all nations . let the people praise thee , o god , let all the people praise thee . q. . what 's the third thing intended in this petition ? a. that god may not only glorify his own name , and use us to glorifie it , but that it should be our endeavour and joy to have it glorfied by others all the world over , psal. . , , . one generation shall praise thy works to another , and shall declare thy mighty acts . i will speak of the glorious honour of thy majesty ; and of thy wondrous works . and men shall speak of the might of thy terrible acts : and i will declare thy greatness . q. . why must our hearts be so intently set upon the sanctification of gods name ? a. because this is the ultimate end of our own , and every other being , rom. . . for of him , and through him , and to him ar● all things ; to whom be glory for ever , amen . and the particular end of god in our effectual calling , pet. . . but ye are a chosen generation , a royal priest-hood , an holy nation , a peculiar people , that ye should shew forth the praises of him , who hath called you out of darkness into his marvellous light . q. . what 's the first inference from hence ? a. that the dishonour of gods name must needs be a cutting affliction to a gracious soul , psal. . . as with a sword in my bones my enemies reproach me ; while they say dayly unto me , where is their god ? q. . what 's the second inference from hence ? a. that it is a dreadful infatuation and spiritual judgment upon those men , that think they glorifie god in doing those things , which his soul hateth , isa. . . hear the word of the lord , ye that tremble at his word : your brethren that hated you , that cast you out for my names sake , said , let the lord be glorified : but he shall appear to your joy , and they shall be ashamed . and iohn . . they shall put you out of the synagogues : yea , the time cometh , that whosoever killeth you , will think , that he doth god service . q. . what is the third inference from hence ? a. that it should be indifferent to a christian what condition god puts him into , so that he may but be useful to sanctifie and exalt the name of god therein , phil. . . — as always so now also christ shall be magnified in my body , whether it be by life , or by death . q. . what 's the last inference hence ? a. that it 's an high and dreadful provocation of god to prophane and abuse his worship , whereon his name is called , and wherein it is to be sanctified , levit. . , , . and nadab and abihu , the sons of araon , took either of them his censer , and put fire therein , and put incense thereon , and offered strange fire before the lord , which he commanded them not . and there went out fire from the lord , and devoured them , and they died before the lord. then moses said unto aaron , this is it that the lord spake , saying , i will be sanctified in them that come nigh me , and before all the people will i be glorified . of gods kingdom . quest. what do we pray for in the second petition ? a. in the second petition which is , [ thy kingdom come ] we pray that satans kingdom may be destroyed , and that the kingdom of grace may he advanced , our selves and others brought into it , and kept in it , and that the kingdom of glory may be hastened . q. . what is the first thing signified by the kingdom of god here ? a. the gospel is here intended by the kingdom of god , matth. . . — again , the kingdom of heaven is like unto a net , that was cast into the sea , and gathered of every kind . q. . what 's the thing signified by the coming of this kingdom of god ? a. it signifies the removal of all impediments , that hinder its propagation in the world , thess. . . finally , brethren , pray for us , that the word of the lord may have free course , and be glorified , even as it is with you . q. . who , and what hinders the propagation of it ? a. antichrist that man of sin hinders it externally , thess. . . who opposeth and exalteth himself above all that is called god , or that is worshipped : so that he as god , sitteth in the temple of god , shewing himself that he is god. the devil and mens lusts internally , thess. . . wherefore we would have come unto you ( even i paul ) once and again ; but satan hindered . luke . . but his citizens hated him , and sent a messenger after him , saying , we will not have this man to reign over us . q. . what then is the desire of all good men with respect to the coming of the gospel-kingdom ? a. that all nations may be brought to christ by the preaching of it , and so christs kingdom be greatly exalted and enlarged , isa. . . and it shall come to pass in the last days , that the mountain of the lords house shall be established in the top of the mountains , and shall be exalted above the hills : and all nations shall flow unto it . q. . what 's the second thing here meant by the kingdom of god ? a. it signifies and intends the work of saving grace wrought in mens souls , luke . . — behold the kingdom of god is within you . q. . why is this work of grace called the kingdom of god ? a. because wherever saving grace comes , it subdues the soul to christs sceptre , cor. . . casting down imaginations , and every high thing that exalteth it self against the knowledge of god , and bringing into captivity every thought to the obedience of christ. q. . wherein consists the kingdom of grace ? a. it consists not in external rites and observances , but in righteousness , and peace , and joy in the holy ghost , rom. . . for the kingdom of god is not meat and drink , but righteousness , and peace , and joy in the holy ghost . q. . what do we ask of god in this petition with respect to this kingdom of grace ? a. herein we desire not only our own personal progressive sanctification , but the sanctification of others all the world over , acts . . and paul said , i would to god , that not only thou , but also all that hear me this day , were both almost and altogether such as i am , except these bonds . q. . what 's the third thing here meant by the kingdom of god ? a. by it is here meant the future state of glory and blessedness , cor. . . now this i say , brethren , that flesh and blood cannot inherit the kingdom of god , &c. q. . why is the heavenly state called the kingdom of god ? a. this is called the kingdom of god , because in that state god reigns over his people gloriously , there being no rebellion in them in the least degree , luke . . — for they are equal unto the angels , and are the children of god , being the children of the resurrection . and they reign with christ. rev. . . to him that overcometh , will i grant to sit with me in my throne , &c. q. . what do we desire in prayer for the coming of this kingdom ? a. we desire not only our preservation in our passage to that state of glory , pet. . . but the god of all grace , who hath called us into his eternal glory by christ iesus , after that ye have suffered a while , make you perfect , stablish , strengthen , settle you . but the hastening of it to our selves and others , rev. . . — amen , even so , come , lord iesus . q . what 's the first instruction hence ? a. that the gospel is an invaluable mercy , as it is the instrument of bringing us into christs gracious and glorious kingdom , asts . . to open their eyes , and to turn them from darkness to light , and from the power of satan unto god , that they may receive forgiveness of sins , and inheritance among them which are sanctified by faith , that is in me . q. . what 's the second inference from hence ? a. that many men really hate and oppose the very thing they pray for . q. . what 's the last instruction hence ? a. that how firmly soever satans and antichrists kingdom seem to be founded in the world , they must and shall fall before the dayly prayers of the saints . concerning the doing of gods will. quest. . what do we pray for in the third petition ? a. in the third petition , which is [ thy will be done in earth , as it is in heaven ] we pray , that god by his grace would make us able and willing to know , obey , and submit to his will in all things , as the angels do in heaven . q. . what will of god is here intended ? a. not the will of his decree , for that is in himself alone , cor. . . the things of god knoweth no man but the spirit of god. q. . what will then is here meant ? a. the will of his providence may be here meant , psal. . . whatsoever the lord pleased , that did he in heaven , and in earth , in the seas , and all deep places . and psal. . . for ever , o lord , thy word is setled in heaven . ver. . they continue this day according to t●●ne ordinances : for all are thy servants . q . how are we to understand the doing of this will of providence in heaven ? a. ( . ) as 't is done by the sun , moon , and stars , psal. . . thy word is setled in heaven . vers . they continue this day according to thine ordinances . psal. . . his going forth is from the end of the heaven , and his circuit unto the ends of it ; and there is nothing hid from the heat thereof . ( . ) as 't is done by angels , psal. . . who maketh the angels spirits : his ministers a flaming fire . heb. . ult . are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation ? q. . how do these perform the will of gods providence ? a. ( . ) the heavenly bodies do it evenly , constantly and unweariedly , psal. . . he appointeth the moon for seasons , the sun knoweth his going down . ( . ) the angels do speedily , voluntarily , chearfully , and so knowingly , psal. . . ye ministers of his that do his pleasure . q. . must we be agents in this providential will ? a. yes , we must , acts . . for david after he had served his generation by the will of god , fell on sleep . q. . how must we do it ? a. by imploying our abilities , faculties and interests , in the duties of our particular callings , and by moving constantly , prudently and vigorously in our own sphere , and so imitate those in heaven . q. . why do we pray that gods will of providence may be done by us ? a. because we are his creatures , and the most noble instruments of the inferiour world ; and therefore we should be willing to be acted by him , and active for him ; and because this will of providence is alwayes just , good and true , and for his own glory , psal. . . the lord is righteous in all his wayes , and holy in all his works . psal. . . for ever , o lord , thy word is setled in heaven . ver. . they continue this day according to thine ordinances ; for all are thy servants . q. . what other will of god is here meant ? a. the will of his precepts ; and this is chiefly intended . q. . and how is this will of god done in heaven ? a. by the angels 't is done universally , chearfully , constantly , humbly , thankfully , loyally , readily , psal. . . bless the lord ye his angels that excel in strength , that do his commandments , hearkening unto the voice of his word . and so 't is done by the saints in heaven , rev. . . therefore are they before the throne of god , and serve him day and night in his temple . and . . and his servants shall serve him . q. . do we pray then that we may thus do the will of god ? a. yes ; for though we cannot perfectly without sin do it , yet that is our duty , matth. . ult . be ye therefore perfect , even as your father which is in heaven is perfect . and in all other particulars we may , and we must imitate them herein , psal. . . then shall i not be ashamed , when i have respect unto all thy commandments . ver. . i have rejoyced in the way of thy testimonies , as much as in all riches . ver. . i made has●e , and delayed not to keep thy commandments . ver. . &c. i have inclined my heart to perform thy statutes , alway even unto the end . q. . how must we know gods will ? a. not notionally and rationally only , but spiritually also , cor. . . they are spiritually discerned . q. . why is knowing gods will placed here before doing it , & c. ? a. because the understanding is the leading faculty , without which 't is impossible there should be any obedience , prov. . . also that the soul be without knowledge it is not good . jer. . . therefore i said , surely these are poor , they are foolish : for they know not the way of the lord , nor the judgment of their god. q. . why pray we to god for this knowledge , can we not know it of our selves ? a. no , 't is the special gift and grace of god , gal. . ▪ . but when it pleased god , who separated me from my mothers womb , and called me by his grace , to reveal his son in me , that i might preach him among the heathen , immediate●y i conferred not with flesh and blood . eph. . , . that the god of our lord iesus christ , the father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him . — and what is the exceeding greatness of his power to us ward , who believe according to the working of his mighty power . eph. . . for ye were sometimes darkness , but now are ye light in the lord. q. . why do we pray that we may obey , can we not do it of our own free will when we know it ? a. no ; for our wills are stubborn and rebellious against gods commands , as well as our minds ignorant of them , rom. . . because the carnal mind is enmity against god : for it is not subject to the law of god , neither indeed can be . ezek. . , . then will i sprinkle clean water upon you , and ye shall be clean : from all your filthiness , and from all your idols will i cleanse you . a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of flesh . phil. . . for it is god which worketh in you , both to will and to do of his good pleasure . q. . what is meant by submitting to gods will ? a. ( . ) either a voluntary subjection of soul , and a preparedness actually to do his will. or ( . ) a voluntary and silent submission to his will of providence in affliction ; but in this particular we cannot imitate those in heaven , because no cross ever befals them . q. . why is will added in all things ? a. because partial obedience , is no obedience ; he that does not obey god in every thing obeys him in nothing . iam. . . for whosoever shall keep the whole law , and yet offend in one point , he is guilty of all . q. . why do we pray that god by his grace would work this will in us and by us ? a. because 't is free-grace that determines it , tim. . . who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace which was given us in christ iesus , before the world began . and efficacious grace that works it in us , and enables us to do it , eph. . . for ye were sometimes darkness , but now are ye light in the lord. ver. . proving what is acceptable unto the lord. q. . what is the first inference from hence ? a. that 't is mans glory and felicity to be conformed to the will of god , prov. . . the righteous is more excellent than his neighbour . psal. . , . more to be desired are they than gold , yea then much fine gold ; sweeter also then honey , and the honey-comb . moreover by them is thy servant warned ; and in keeping of them there is great reward . q. . what is the second inference ? a. that we must mortifie in our selves every lust that contradicts gods will , and renounce without our selves , every thing that comes in competition therewith , cor. . ult . but i keep under my body , and bring it into subjection : least that by any means when i have preached to others , i my self should be a cast away . gal. . . but god forbid that i should glory , save in the cross of our lord iesus christ , by whom the world is crucified unto me , and i unto the world . q. . what is the third inference ? a. that it is in vain , yea a provocation to pray , if we be not obedient to gods , will , prov. . , . he keepeth the paths of judgment , and preserveth the way of his saints . then shalt thou understand righteousness , and judgment , and equity ; yea every good path . q. . what is the fourth inference ? a. that the law still hath the authority of a rule to believers ; because it reveals gods will , which they must do . concerning our dayly bread. quest. . what do we pray for in the fourth petition ? a. in the fourth petition , which is [ give us this day our daily bread ] we pray , that of gods free gift we may receive a competent portion of the good things of this life ; and enioy his blessing with them . q. . why is this petition placed after the three former ? a. because those concern immediately and generally gods glory , in the advancement of his name , kingdom and will , which ought to be preferred to all our personal concerns , psal. . . for the zeal of thine house hath eaten me up . acts . . for i am ready not to be bound only , but also to dye at ierusalem for the name of the lord iesus . q. . why is it put before the two following petitions ? a. not for its worth , but for its order ; for we can have no spiritual blessings unless we have a natural being in this life . q. . what kind of bread is here meant ? a. not spiritual bread , or our lord christ , ( as some ) but corporal and temporal . q. . what is included in this word bread ? a. not that only which we call strictly b●●ad , but all the good things of this present life . q. . do we hereby beg pure necessities only ? a. no , we pray for conveniencies for our comfort ; as well as necessaries for our life . q. . do we herein pray only for personal good things for our being ? a. no , we pray for civil good things for our condition , that according to our degree in the world in which god hath placed us , we may have a convenient allowance : q. . do we pray here for our selves only ? a. no , but also for our charge , children and family ; that under and with us they may have the good things of this life . q. . why do we pray to god for these good things , can we not get them our selves , or our fellow creatures give them to us ? a. not without god : whatever we have of these things they are from god ; who ever be the second cause or instrument ; if our selves , god gives us ability and success to get them ; if others , god inclined their hearts , and opened their hands to bestow them , deut. . , . and thou say in thine heart , my power and the might of my hand hath gotten me this wealth . but thou shalt remember the lord thy god ; for it is he that giveth thee power to get wealth . q. . why do we pray to god to give us bread ? a. because the least crumb of bread is a free gift , and never can be merited by all we can do or suffer ; luke . . so likewise ye , when ye shall have done all these things which are commanded you , say , we are unprofitable servants . q. . why are all these good things couched under the expression bread ? a. ( . ) because bread is one of the most necessary and useful things to preserve life . ( . ) because we must not ask delicacies and dainties of god. q. . what is meant by day in the petition ? a. either ( . ) a natural day of twenty four hours : or ( . ) the day of our whole life . q. . why do we pray for dayly bread ? a. because god must give us the mercies and good things of every day , or else we cannot have them . q. . why should we not pray for weekly , or monthly , or yearly bread , as well as dayly ? a. ( . ) because 't is fit we should be still sensible of our dependance upon god. ( ; ) because we do frequently pray to god , and so exert our graces , and maintain communion with him , and dayly render thanks for dayly favour , psalm . . evening and morning , and at noon will i pray , and cry aloud ; and he shall hear my voice . q. . what need we to pray for dayly bread when we may have stores laid up for years ? a. they that have the good things of this life need to pray this petition , as well as they that have them not . not that they may have bread ; but that it may be bread to them ; for except god give his blessing upon it , bread would be ashes and not sustaneous ; neither could all the comforts of this life do us any good , isa. . . for behold , the lord , the lord of hosts doth take away from ierusalem , and from iuda , the whole stay of bread , and the whole stay of water . mal. . , . and now o ye priests , this commandment is for you . if you will not hear , and if ye will not lay it to heart , to give glory unto my name , saith the lord of hosts , i will even send a curse upon you , and will curse your blessings ; yea i have cursed them already , because you do not lay it to heart . q. . why do we pray only for dayly bread , or a competency , may we not pray for abundance and riches ? a. no , because riches are a great snare and temptation , matth. . , . then said iesus unto his disciples , verily , i say unto you , that a rich man shall hardly enter into the kingdom of heaven . and again i say unto you , it is easier for a camel to go through the eye of a needle , than for a rich man to enter into the kingdom of god. prov. . , . remove far from me vanity and lyes , give me neither poverty nor riches , feed me with food convenient for me ; lest i be full and deny thee , and say , who is the lord ? or lest i be poor and steal , and take the name of my god in vain . q. . what shall we then do with riches , if providence cast them upon us , shall we cast them away ? a. no , for some of the best of men , and greatest of gods favorites , have lived and dyed rich . but ( . ) we must wean our hearts from them . psal. . . trust not in oppression , and become not vaine in robbery : if riches increase set not your heart upon them . ( . ) be thankful for them , and ( . ) fruitful with them in acts of piety and charity . tim. . , . charge them that are rich in this world , that they be not high minded , nor trust in uncertain riches , but in the living god , who giveth us richly all things to enjoy . laying up in store for themselves a good foundation against the time to come , that they may lay hold on eternal life . q. . wherefore is the bread called our bread ? a. not because we are absolute lords and possessors of it , for so 't is gods only . psal. . , . the earth is the lords , and the fulness thereof ; the world and they that dwell therein . for he hath founded it upon the seas , and estabilished it upod the floods . psal. . , . for every beast of the forrest is mine , and the cattle upon a thousand hills . if i were hungry , i would not tell thee , for the world is mine and the fulness thereof . but ( . ) because we must have a covenant right to it . and ( . ) a civil right ; we must come lawfully and honestly by , and so keep the good things of this life . thes. . . for even when we were with you , this we commanded you , that if any would not work , neither should ●e eat . q. . having prayed for our daily bread ; need we to labour and endeavour to get it ? a. yes ; we must labour in good and honest callings , gods blessing and mans industry must concur towards the present maintenance of life , psal. . , . blessed is every one that feareth the lord : that walketh in his ways , for thou shalt eat the labour of thine hands : happy shalt thou be , and it shall be well with thee . prov. . , . he becometh poor that dealeth with aslack hand : but the hand of the diligent maketh rich . the blessing of the lord maketh rich , and he addeth no sorrow with it . q. . what is the first inference from it ? a. that we must not seek great matters for our selves , neither make them the matter of prayer to god ; nor the end and design of our labours and callings among men. q. . what is a second inference from hence ? a. that having food and rayment , we must be therewith content , and therefore thankful . tim. . . and having food and rayment let us be therewith content . thes. . . in every thing give thanks . q. . what is the third inference ? a. that we ascribe not our success in the world to our own skill and industry , for the wisest , and most industrious do sometimes labour in the fire , and put their gain in a bag of holes ; but to gods free donation to us , and to his blessing upon our endeavours , gen. . , . and he lift up his eyes , and saw the the women and the children ; and said , who are those with thee ? and he said , the children which god hath graciously given thy servant . — take , i pray thee my blessing that is brought to thee , because god hath dealt graciously with me , and because i have enough . deut . . blessed shalt thou be in the city , and blessed shalt thou be in the field . ver . . blessed shalt thou when thou comest in , and blessed shalt thou be when thou goest out . concerning forgiveness of sins . quest. . what doth we pray for in the fifth petition ? a. in the fifth petition , which is [ and forgive us our debts , as we forgive our debtors ] we pray that god for christs sake would freely pardon all our sins : which we are the rather encouraged to ask , because by this grace we are enabled from the heart to forgive others . q. . why doth this petition immediately follow the former ? a. to teach that all temporal and corporal good things ; without special and spiritual ones are little worth , psal. . . there be many that say , who will shew us any good ? lord lift thou up the light of thy countenance upon us . psal. . , . from men which are thy hand o lord , from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure : they are full of children , and leave the rest of their substance to their babes . as for me , i will behold thy face in righteousness ; i shall be satisfied , when i awake with thy likeness . q. . why is it annexed to the former with the copulative , and ? a. to teach that to be one minute in the confluence of all earthly good things without the pardon of sin , is a very dangerous and dreadful condition . luke . , . and he spake a parable unto them , saying , the ground of a certain rich man brought forth plentifully , but god said unto him , thou fool , this night shall thy soul be required of thee : then whose shall those things be which thou hast provided ? q. . why is forgiveness of sins placed in the front of spiritual blessings ? a. because till sin be pardoned we are under wrath , and can have no special saving grace applyed to us ; till we are accepted ; till we are in christ we have no covenant right to the blessings of christ matt. . . come unto me all ye that labour , and are heavy laden , and i will give you rest , ver . . for my yoke is easie , and my burden is light . john . , . abide in me and i in you , as the branch cannot bear fruit of it self , except it abide in the vine : no more can ye except ye abide in me . i am the vine ye are the branches : he that abideth in me , and i in him , the same bringeth forth much fruit : for without me ye can do nothing — ver . . if ye abide in me and my words abide in you , ye shall ask what ye will , and it shall be done unto you . john . ult . he that believeth on the son hath everlasting life : and he that believeth not the son , shall not see life ; but the wrath of god abideth on him . q. . why do we pray for forgiveness , cannot we make amends for our sins , and be freed from their guilt without pardon ? a. no , all that we can ever do or suffer , can never expiate the guilt of the least sin , psal. . , . none of them can by any means redeem his brother , nor give to god a ransom for him : ( for the redemption of their soul is precious , and it ceaseth for ever . ) sam. . . if one man sin against another , the judge shall judge him : but if a man sin against the lord , who shall entreat for him . q . does god then freely , and out of meer grace forgive us ? a. yes , without any respect had to any thing we can do , or be , isa. . . i , even i am he that blotteth out thy transgressions for my own sake , and will not remember thy sins . rom. . . i will have mercy on whom i will have mercy , and i will have compassion on whom i will have compassion . ver. . therefore hath he mercy , on whom he will have mercy , and whom he will be hardneth . q. . how doth god forgive sins ? a. ( . ) universally all sins , exod. . , . and the lord passed by before him , and proclaimed , the lord , the lord god , merciful and gracious , long suffering and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression and sin . jer. . . and i will cleanse them from all their iniquity , whereby they have sinned against me , and i will pardon all their iniquities whereby they have sinned , and whereby they have transgressed against me . hos. . . take away all iniquity and receive us graciously . ( . ) compleatly and perfectly , isa. . . i , even i am he that blotteth out thy transgressions for my own sake , and will not remember thy sins . psal. . . as far as the east is from the west : so fa● hath he removed our transgressions from us . mic. . . he will subdue our iniquities , and thou wilt cast all our sins into the depths of the sea . isa. . . for thou hast cast all my sins behind thy back . ( . ) everlastingly , ier. . . for i will forgive their iniquity , and i will remember their sin no more . heb. . . and their sins and their iniquities will i remember no more . q. . but doth not god punish them afterward whom he ha● justified and forgiven ? a. no , not with a proper and vindictive punishment ; but he brings evil upon them for their sins , as a father chastises his child ; and other sorts of afflictions for their spiritual good : he may be angry as a father , with those he has pardoned , but never hate them as a condemning judge , psal. . . my mercy will i keep for him for evermore , and my covenant shall stand fast with him . ver. . my covenant will i not break , nor alter the thing that is gone out of my lips . q. . how can god be said freely to pardon all our sins ; when we pray it may be done for christs sake , does not that imply that christ has satisfied god for our sins , and deserved our remission ? a. yes , it does so ; for the lord christ by his life and death did satisfie divine justice , and did merit our forgiveness ; but if he did so , we did not so ; our sins cost him dear , but their pardon cost us nothing ; our pardon is perfectly free to us ; though due to christ , for god gave christ freely for us ; god accepts of his merits , and applyes them to us freely , rom. . . being justified freely by his grace , through the redemption that is in iesus christ. q. . but is there nothing required from us as the condition of pardon , and if so , how can it be absolutely free ? a. there are required repentance from sin , and faith in the lord christ , luke . . . but except ye repent , ye shall all likewise perish . joh. . ult . and he that believeth not the son , shall not see life ; but the wrath of god abideth on him . this is required from us towards our pardon ; but yet 't is free , ( . ) because god freely ordains thus to pardon . ( . ) because both these are the free gifts of god , acts . . then hath god also to the gentiles granted repentance unto life . eph. . . for by grace are ye saved , through faith ; and that not of your selves ; it is the gift of god. q. . when then are our sins forgiven ? a. just upon our closure with christ by faith , in that very moment , rom. . . therefore being justified by faith , we have peace with god , through our lord iesus christ , rom. . . there is therefore now no condemnation to them which are in christ jesus . q. . why do we pray in the answer for the forgiveness of all our sins ? a. because if the least guilt should remain upon us , 't would exclude from gods favour , and lodge us in everlasting burnings , rom. . ult . for the wages of sin is death . q. . what are the priviledges and blessings that accompany pardon ? a. justification is accompanied with adoption , john . . but as many as received him , to them gave he power to become the sons of god , even to them that believe on his name . with the spirit and principle of all grace and holiness , cor. . . and such were some of you : but ye are washed , but ye are sanctified , but ye are justified in the name of the lord iesus , and by the spirit of our god. with an infallible title to eternal glory , iohn . . . that whosoever believeth in him , should not perish , but have everlasting life . rom. . . whom he justified , them he also glorified . q. . how may we know that we are pardoned and justified ? a. ordinarily by our sanctification , by our loathing of sin , our contempt of the world , our valuing of christ , our love and thankfulness to god , &c. cor. . . but ye are sanctified . rom. . . o wretched man that i am , who shall deliver me from the body of this death ? gal. . . by whom the world is crucified unto me , and i unto the world . pet. . . vnto you therefore which believe he is precious . luke . . her sins which are many are forgiven ; for she loved much . q. . what is meant by [ our ] is it only such sins as we have personally and actually committed ? a. no ; but also adams sin , which is ours by imputation , rom. . . by one mans disobedience many were made sinners . and original sin which is ours by inhesion , psal. . . behold i was shapen in iniquity , and in sin did my mother conceive me . and other mens sins which we have made ours , by exciting them to them , not hindering of them , silence at them , and other ways , sam. . . thou hast killed vriah the hittite with the sword , and hast taken his wife to be thy wife , and hast slain him with the sword of the children of ammon . tim. . . neither be partaker of other mens sins . q. . wherefore are sins called debts ? a. because they are a non-payment of gods dues , a non-performance of our duty , which makes us lyable to the arrest of death , and to the prison of hell. q. . why do we plead our own forgiveness of others ? a. not as any merit of our own pardon , but either as an incouragement to our selves to beg pardon ; seeing such evil , envious and malignant persons are enabled to forgive others ; much more may we hope the good and gracious god will forgive us : or as a condition , without which we can have no pardon , and with which we shall , mat. . . for if ye forgive men their trespasses , your heavenly father will also forgive you . q. . how do others trespass against us ? a. when they injure us either in our persons , or names , or families , or estates , or souls , &c. sam. . . if one man sin against another , the judge shall judge him ; but if a man sin against the lord , who shall intreat for him . q. . can we forgive our neighbours freely , fully and perfectly , as god doth forgive us ? a. we cannot . q. . what then is the meaning of gods forgiving us as we forgive others ? a. not as to the quantity and perfection of forgiveness , bu● as to the sincerity and quality thereof , mat. . ult . so likewis● shall my heavenly father do also unto you , if ye from yoar hearts forgive not every one his brother their trespasses . q. . are we always bound to manifest outwardly our love and forgiveness to all our enemies ; and to behave our selves towards them as friends ? a. no , if we have experienced them to be treacherous and false , and see no change , we are not bound to trust them , if they be and remain wicked and profane , we must not associate with them , psal. . . i have hated the congregation of evil doers : and will not sit with the wicked . ver. . i have not sate with vain persons , neither will i go in with dissemblers . q. . what then must we do to such ? a. we must heartily forgive them all their injuries ; we must love them with the love of benevolence , pray for them , and be ready aud willing to do them all good both of body and soul , mat. . , . but i say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which dispitefully use you , and persecute you . that you may be the children of your father which is in heaven ; for he maketh his sun to rise on the evil , and on the good , and sendeth rain on the just , and on the unjust . q. . if we forgive others shall we be forgiven our selves ? a. we shall , if out of obedience to god , and love to christ we do it . q. . what is the first inference from hence ? a. that except our sins be forgiven , we are lost and undone creatures , and therefore we must never be contented till we are pardoned . q. . what is a second inference ? a. that god is a god of love , goodness and pardon ; seeing he will not pardon us , if we do not pardon others ; but will if we do so . q. . what is a third inference ? a. that if we live in hatred when we pray the lords prayer , we pray for our own damnation , mat. . . iesus saith unto him , i say not unto thee , until seven times , but until seventy times seven . ver. . so likewise shall my heavenly father do also unto you , if ye from your hearts forgive not every one his brother their trespasses . of gods leading us into temptation . quest. . what do we pray for in the sixth petition ? a. in the sixth petition , which is [ and lead us not into temptation , but deliver us from evil ] we pray that god would either keep us from being tempted to sin ; or support and deliver us when we are tempted . q. . why is this petition joyned to the former with the copulative and ? a. because 't will be but little advantage to have former sins pardoned ; and to be left to the power and practice , to the love and trade of sin for for the future , ezek. . . when a righteous man turneth away from his righteousness , and committeth iniquity , and dyeth in them ; for his iniquity that he hath done , shall he dye . q. . what is meant by temptation ? a. in general , a tryal or probation of what is in us , or of what we will do . q. . what is meant by temptation here ? a. temptation to sin and wickedness . q. . how may we be said to be tempted to sin ? a. ( . ) effectually by our selves , and our own hearts , iam. . , . but every man is tempted , when he is drawn away of his own lust , and enticed . then when lust hath conceived , it bringeth sorth sin ; and sin when it is finished , bringeth forth death . ( . ) formally , with an intention to draw into sin , and so we are tempted of the devil , chron. . . and satan stood up against israel , and provoked david to number israel . mat. . , . then was iesus led up of the spirit into the wilderness , to be tempted of the devil . and when the tempter came to him , he said , if thou be the son of god , command that these stones be made bread . ( . ) innocently and blamelesly , and so god is said to tempt , sam. . . and again the anger of the lord was kinaled against israel , and he moved david against them , to say , go number israel and iudah . q. . how many wayes may god be ●aid to tempt to evil ? a. ( . ) by withdrawing his grace either common or special , chron. . . howbeit ▪ in the business of the embassadors of the princes of babylon , who sent unto him to enquire of the wonder that was done in the land , god left him to try him , that he might know all that was in his heart . ( . ) by permitting satan and wicked men to tempt , sam. . . he moved david against them , to say , go number israel and iudah . with chron. . . satan stood up against israel , and provoked david . mat. . . then was iesus led up of the spirit into the wilderness , to be tempted of the devil . ( . ) by presenting oecasions in his providence , which he knows will be abused to sin , as in the fall of adam , the hardening of pharaoh , &c. q. . what do we beg in this petition ? a. we beg that we may not any of these , or any other ways , whereby the holy god may be said to lead into temptation , be led thereinto , psal. . . incline not my heart to any evil thing , to practice wicked works with men that work iniquity ; and let me not eat of their dainties . psal. . . keep back thy servant also from presumptuous sins , let them not have dominion over me : then shall i be upright , and i shall be innocent from the great transgression . q. . what is meant by evil ? a. some understand it of the devil , but the best meaning is sin , which is the evil of evils ; and makes the devil evil , and is the worst of evils the devil can bring upon us , and is usually so understood in scripture , psal. . . ye that love the lord hate evil . isa. . . cease to do evil . amos . . hate the evil , and love the good . rom. . . abhor that which is evil . q. . what by deliverance from evil is meant ? a. that if god sees meet to permit us to be tempted by satan and the wicked without , or by our own hearts within to sin ; or occasionally by his providence , that he will not leave us , but undertake for us , that we may not be led into sin thereby , but by his grace be made more than conquerors , psal. . . create in me a clean heart , o god , and renew a right spirit within me . psal. . . order my step● in thy word ; and let not any iniquity hav● dominion over me . according to his promise , cor. . . but god is faithful , who will not suffer you to be tempted above that ye are able . cor. . . and he said unto me , my grace is sufficient for thee ; for my strength is made perfect in weakness . q. . what is the first inference ? a. that sin is the worst of evils . q. . what 's the second inference ? a. that without gods grace we can never withstand , but shall be overcome by every temptation , cor. . . not that we are sufficient of our selves to think any thing as of our selves ; but our sufficiency is of god. joh. . . for without me ye can do nothing . q. . what is the third inference ? a. that we must do all we can to keep our selves from temptation , and to engage the grace of god with us in temptation by prayer , by pleasing the spirit of god , by looking to jesus , &c. of the conclusion . quest. . what doth the conclusion of the lords a. the conclusion of the lords prayer , which is , [ for thine is the kingdom , and the power and the glory , for ever , amen . ] teacheth us to take our encouragement in prayer from god only , and in our prayers to praise him , ascribing kingdom , power and glory to him , and in testimony of our desire , and assurance to be heard we say , amen . q. . why is the conclusion joyned to the particle for ? a. to teach us that therein are included arguments or reasons to press god withal , and to prevail with him for audience . q. . but is it lawful to argue with god , and to urge him with reasons in prayer ? a. 't is not only lawful , but expedient , yea highly commendable ; as is seen in the sains prayers . in moses 's , numb . . . and moses said unto the lord , then the egyptians shall hear it ( for thou broughtest up this people in thy might from among them . ) ver. . pardon i beseech thee , the iniquity of this people , according unto the greatness of thy mercy , and as thou hast forgiven this people , from egypt , even until now . in ioshua 's , chap. . . and ioshua said , alas , o lord god , wherefore hast thou at all brought this people over iordan to deliver us into the hand of the amorites , to destroy us ? would to god we had been content , and dwelt on the other side iordan . ver. . for the canaanites , and all the inhabitants of the land shall hear of it , and shall environ us round , and cut off our name from the earth : and what wilt thou do unto thy great name ? in asa 's , chron. . . and asa c●yed unto the lord his god , and said , lord , it is nothing with thee to help , whether with many , or with them that have no power : help us ▪ o lord our god , for we rest on thee , and in thy name we go against this great multitude : o lord thou art our god , let not man prevail against thee . in iehosaphat 's , chron. . . and said , o lord god of our fathers , art not thou god in heaven ? and rulest not thou over all the kingdoms of the heathen ? and in thine hand is there not power and might , so that none is able to withstand thee . and hezekiahs , kin. . . and hezekiah prayed before the lord , and said , o lord god of israel which dwellest between the cherubims , thou art the god , even thou alone , of all the kingdoms of the earth , thou hast made heaven and earth . ver. . now therefore , o lord our god , &c. q. . but to what purpose can we think to prevail with god by our arguments and importunity ? a. they are not used as though we would put god in remembrance of any thing ; or would prevail with god to do that for us which he is unwilling to give . q. . why then ? a. for our own profit , for the enlarging of our own hearts , for the exciting of our fervency , for the exerting of faith , hope , zeal , charity , &c. in prayer , and so to prepare our selves for the mercy , that we may the more gratefully receive it , and the more fruitfully imploy it . q. . how many arguments are in this conclusion ? a. three . q. . from whence are they taken ? a. from gods kingdom , from his law , and from his glory . q. . what kingdom is here meant ? a. gods universal , essential and absolute kingdom , wherein may be and is involved his special kingdom over the church . q. . what are the arguments from hence ? a. because all that we can pray for in this prayer , is for the advancement and perfecting of this his kingdom , by the destruction of all persons and things that oppose it , and the completion of his dominion over all his subjects ; therefore he would grant all these requests . q. . what is another ? ( . ) because he being such an absolute lord and soveraign , has an undeniable right , and unquestionable authority to give and grant all we ask , and to effect and bring to pass all we beg ; for all persons and things are his own , and at his disposal , mat. . . is it not lawful for me to do what i will with my own . q. . what is meant by power ? a. gods essential , infinite , irresistible power , whereby he can do what he pleases , ps. . . whatsoever the lord pleased , &c. q. . what is the argument from hence ? a. that we ask nothing from god , but what he can do with infinite ease , in despite of all the opposition that hell , earth , and heart can make to the contrary , phil. . ult . according to the working , &c. eph. . . now unto him that is able , &c. q . what is meant by glory ? a. not his essential glory , which no man or angel can ever apprehend . q. . what glory then ? a his declared and acknowledged glory ; even the accomplishment of all his decrees by his providence ; and then the love , the adoration and the praises , the self-dedications of angels and saints returned to him for the same . q. . what is the argument or motive from hence ? a. that seeing the substance of every request , does directly tend to , and will perfectly end in this glory of god , when they are fully answered ; therefore he would gradually answer them while we are here , and perfectly at last , to the advancement of his glory now , and the completion of it then , chron. . . thine o lord is the greatness , and the power , and the glory , &c. jos. . . and what wilt thou do unto thy great name . isa. . . i am the lord , that is my name , &c. isa. . . for my own sake , even for my own sake will i do it , &c. q. . why is amen added ? a. because 't is the usual conclusion of prayers and praises , psal. . . blessed be the lord god of israel , &c. psal. . . and blessed be his glorious name for ever , &c. cor . ult . the grace of the lord iesus , and the love of god , &c. rom. . . the grace of our lord iesus christ be with you , amen . q. . but what doth this word here signifie ? a. it signifies ( . ) the reality and ardency of our desire to be granted in what we pray for , rev. . . he which testifieth these things , saith , surely i come quickly . amen . even so come lord jesus . q. . and what besides ? a. our trust and firm confidence that we shall be heard and answered in all these our requests , rev. . . even so , amen . rev. . . saying amen : blessing and glory , and wisdom , &c. q. . what are the inferences from hence ? a. that we ought to use in prayer all such arguments as may most and best affect our hearts towards god , excite our graces , and succeed with god. q. . what 's another ? a. that all we pray for must be in a subserviency to gods kingdom , and with a desire of his glory . q. . what is the n●xt ? a. that we must act according to our prayers ; do all we can for the advancement of gods kingdom , and the exaltation of his glory , as subjects and votaries thereto , ps. . . cor. . . q. . what may more be gathered hence ? a. that we ought to begin , so to continue , and conclude our prayers in lowest adorations of god , and acknowledgments of his glory and attributes . q. . what more doth this conclusion teach ? a. that in prayer we must be fervent in our desires , and longing for what we pray , jam. . . q. is there any thing besides ? a. that praying for things agreeable to gods will , we ought to be confident that we shall succeed in our requests ; praying for 〈…〉 , and after the manner of this prayer , jam. . ●● the due right of presbyteries, or, a peaceable plea for the government of the church of scotland ... by samuel rutherfurd ... rutherford, samuel, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing r estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , :e , no ) the due right of presbyteries, or, a peaceable plea for the government of the church of scotland ... by samuel rutherfurd ... rutherford, samuel, ?- . [ ], [i.e. ] p. printed by e. griffin, for richard whittaker and andrew crook ..., london : . numerous errors in paging. errata: p. [ ]. this work appears on reels and . reproduction of originals in the yale university library and the thomason collection, british library. (from t.p.) . the way of the church of christ in new england in brotherly equality and independency, or coordination, without subjection of church to another -- . their apology for the said government, their answers to thirty and two questions are considered -- . a treatise for a church covenant is discussed -- . the arguments of mr. robinson in his justification of separation are discovered -- . his treatise, called, the peoples plea for the exercise of prophecy, is tryed -- . diverse late arguments against presbyteriall government, and the tower of synods are discussed, the power of the prince in matters ecclesiastical modestly considered & divers incident controversies resolved. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in 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michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -- government -- early works to . church polity -- early works to . presbyterianism -- early works to . congregational churches -- government -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the due right of presbyteries , or , a peaceable plea for the government of the church of scotland , wherein is examined . the way of the church of christ in new england , in brotherly equality , and independency , or coordination , without subjection of one church to another . . their apology for the said government , their answers to thirty and two questions are considered . . a treatise for a church covenant is discussed . . the arguments of mr. robinson in his justification of separation are discovered . . his treatise , called , the peoples plea for the exercise of prophecy , is tryed . . diverse late arguments against presbyteriall government , and the power of synods are discussed , the power of the prince in matters ecclesiastical modestly considered , & divers incident controversies resolved . by samuel rutherfurd professor of divinity at saint andrewes . cant . . . who is she that looketh forth as the morning , faire as the moone , cleare as the sun , and terrible as an army with banners ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 london , printed by e. griffin , for richard whittaker , and andrew crook and are to be sold at their shops in pauls church-yard , . to the most noble and potent lord archbald marquesse of argile , one of his majesties honourable privy councell , wisheth grace , mercy and peace . who knoweth ( most noble and potent lord ) how glorious it is , and how praise-worthy , when the mighty , and these who are a called the shields of the earth , and the cedars of lebanon cast their shadow over the city of god ? airie wits and broken spirits chase fame , but fame and glory shall chase him , who is ( as the spirit of god speaketh ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sonne of courage , and one who hath done b many acts for the lord. the followers of christ are the sonnes of nobles c all blood is of one colour , holinesse maketh the difference . fortuna vitrea est , tum cum splendet , frangitur . things we rest on here be made of cristall glasse , while they glister , they are broken . plures tegit fortuna , quam tutor facit . the world may cover men , it cannot make them secure . but the lord is a sun and a shield . what hath jesus christ on earth , which he loveth , as he doth his church ? what a created peece is the true church ? a woman clothed with the sunne , and the moone under her feet , and upon her head a crowne of twelve starres . her very servants are the e glory of christ. yet is this poore woman in brittaine , crying , travelling in birth , pained while shee be delivered , because of the idolatry of the land , and our defection and apostacy practised , countenanced , tolerated in both kingdomes . many graves , many widowes , and the land turned into a field of blood are the just fruits of many altars , of masse-idolls , of bread worship , of many inventions of men , let then : have a name and flourish in the house of the lord , and let them be written with the living in jerusalem who contribute help for the desired birth of the manchild . prelacy and popery wither , as in a land of drought , except they be planted beside rivers of blood ; but the lord shall build his own jerusalem . your honour may justly challenge this little expression of my obliged respects to your lordship . i acknowledge it is little , though it may have some use . etiam capillus unus habet umbram suam ; one haire casteth its owne shadow . jmpotency to pay debt layeth not upon any the note of unthankfulnesse , except it be impotency of good will. if i be not a debter for will , i am nothing . and this i owe , and this church and nation may divide the sum with me ; for which , wishing to your lordship all riches of grace , i stand obliged . your lordships servant at all dutifull observance in christ jesus . samuel rutherfurd . to the reader . there be two happy things ( worthy reader ) as a one sayth , the one is not to erre , the other is to escape from the power of error . times wombe bringeth forth many truths , though truth be not a debter to time , because time putteth new robes on old truth ; but truth is gods debter , and oweth her being to him only . it is a great evil under the sun , and the sicknesse of mans vanity , that the name of holy men should be a web to make garments of for new opinions , but the errors of holy men have no whitenesse , nor holinesse from men . and it is a wrong that mens praise should be truths prejudice , and mens gaine , truths losse . yet i shall heartily desire that men herein observe the art of deep providence , for the creator commandeth darknes to bring forth her birth of light , and god doth so over-aw , with a wise super-dominion , mens errors , that contrary to natures way , from collision of opinions , resulteth truth ; and disputes , as stricken flint , cast fire for light , god raising out of the dust and ashes of errors a new living truth . what mistakes , errors , or heresies have been anent church government , that vigilant and never slumbering wisdome of providence , hath thence made to appeare the sound doctrine of gods kingdome . so here satan shapeth , and god seweth , and maketh the garment . error is but dregs , by the artifice of all compassing providence , from whence are distilled strong and cordiall waters . and what antichrist hath conceived for a hierarchy and humane ceremonies , hath put christ in his two witnesses in brittaine to advocate for the truth and native simplicity of his own kingdom . but i heartily desire not to appeare as an adversary to the holy , reverend , and learned brethren who are sufferers for the truth , for there be wide marches betwixt striving , and disputing . why should we strive ? for we be brethren , the sonnes of one father , the borne citizens of one mother ierusalem . to dispute is not to contend . we strive as we are carnall , we dispute as we are men , we war from our lusts b we dispute from diversity of star-light , and day-light . weaknesse is not wickednesse , a roving of wit must not be deemed a rebellion of will , a broken inginne may part with a dead child , and yet be a mother of many healthy children . and while our reverend and deare brethren , fleeing the coast of egypt , and babylons wicked borders , aym to shore upon truth , wind may deceive good sailors , naturall land-motions ( as when heavy bodies move downward , toward their own ( clay countrey ) are upon a straight line . but sea-motions of sailing are not by right lines , but rather by sea-circles . we often argue and dispute , as we saile . where grace and weight of scripture make motion , we walke , in a right line , toward god. but where opinion , a messenger only sent to spie the land of lies , and truth , usurpeth to conduct us , what marvell then we goe about truth , rather then lodge with truth . and christ his kingdome , scepter , glory , babylons fall , be the materiall object of opinions , on both sides ; and yet the word of god hath a right lith , that cannot suffer division . in gods matters there be not , as in grammar , the positive and comparative degrees , there are not here , truth , and more true , and most true . truth is in an indivisible line , which hath no latitude , and cannot admit of spleeting . and therefore we may make use of the philosophers word , amicus socrates , amicus plato , sed magis amica veritas . though peter and paul bee our beloved friends , yet the truth is a dearer friend : the sonnes of babylon make out-cries of divisions and diversity of religions amongst us , but every opinion is not a new religion . but where shall multitude of gods be had , for multitude of new wayes to heaven , if one heaven cannot containe two gods , how shall all papists be lodged after death ? what astronomy shall teach us of millions of heavens , for thomists , scotists , franciscans , dominicans , sorbonists ? &c. but i leave off , and beg from the reader candor and ingenuous and faire dealing , from formalists , men in the way to babylon , i may wish this , i cannot hope it . fare-well . yours in the lord , s. r. a table of the contents of this book . a company of believers professing the truth and meeting in one place every lords day , for the worshipping of god , is not the visible church endued with ministeriall power . p. . , . & seq . the keys of the kingdome of heaven are not committed to the church of believers destitute of elders , p. , . the keys are given to stewards by office , p. , , seq . the places , mat. . and mat. . fully discussed , by evidence of the text , and testimonies of fathers , and modern writers , p. , , , . seq . power ministeriall of forgiving sins , belongeth not to private christians , as m. robinson , and others imagine , p. . . seq private christians , by no warrant of gods word , not in office , can be publick persons warrantably exercising judiciall acts of the keys , p. , , . & seq . who so holdeth this , cannot decline the meere popular government of morellius , and others , p. . these who have the ministeriall power by office , are not the church builded on the rock , p. . the place col. . . say to archippus , discussed , p. , . the keys not given to as many , as the gospell is given unto ; as mr. robinson saith . p. , . seq . there is a church-assembly judging , excluding the people as judges , though not as hearers and consenters , p. . . reasons why our brethren of new england allow of church-censures to the people , examined , p. , , , . there is no necessity of the personall presence of all the church in all the acts of church censu●es , p , . seq . the place , cor. . expounded , p , , . how farre lictors may execute the sentence that is given out , without their conscience and knowledge , p. . . seq . a speculative doubt ●nent the act , maketh not a doubting conscience , but onely a practicall doubt anent the law , p. . ignorance vincible and invincible , the former may bee a question of fact , the latter is never a question of law. p. , , . the command of superiors cannot remove a doubting conscience , p. , . the conscience of a judge , as a man , and as a judge , not one and the same , p. , . the people of the jewes not judges , as ainsworth supposeth , p. , . that there is under the new testament , a provinciall and nationall church , p. . . seq . a diocesian church farre different from a provinciall church , p. , . the place , acts . . proveth the power of a visible catholick church , p. , . the equity and necessity of a catholick visible church , p. . , , . how the catholick church is visible , p. , . the jewish and christian churches were of one and the same visible constitution , p. , , . the iewish church was a congregationall church , p. . . seq . excommunication in the iewish church , p. . , , . separation from the jewish , and the true christian churches both alike unlawfull , p. . . the iewish civil state and the church different , p. . , . separation from the church for the want of some ordinances how far lawfull , p. , , . a compleat power of excommunication how in a congregation , and how not , p. . . how all are to joyne themselves to some visible church . p. . , . the place , cor. . considered , p. . that all without are not to be understood of all without the lists of a parishionall church , ibid & . . that persons are not entered members of the visible church , by a church-covenant , p. , , , , . seq . that there is no warrant in gods word , for any such covenant , ibid. in seq . the manner of entering in church state in new england , p. . . the place , act. , , . is not for a church-covenant . ibid. the ancient church knew no such church-covenant , p. . . no church-covenant in england , p. . . nor of old , the places genes . . . exod , . . acts . . favour not the church-covenant , p. . , . nor deut. . . p. , . seq . the exposition of deut. . given by our brethren favours much the glosse of arminians and socinians , not a church-covenant , p. . . . . a church-covenant not the essentiall forme of a visible church , p. , . the place , chro. . . chro. . . speak not for a church-covenant . p. . . nor doth nehemiahs covenant ch . . plead for it , the place of esai . . alledged for the church-covenant discussed , p. . . the place ezech. . . considered . p . . and the place , jer. . . p . . and the place , esay . . p . . the place , cor. . . violently handled to speak for this church-covenant , p . . seq . a passage of iustine martyr , with the ancient custome of baptizing , vindicated , p. . john baptists baptising vindicated , p. . the place acts . and of the rest durst no man joyne himselfe to them , &c. wronged and put under the arminian glosse , p. . . the pretended mariage betwixt the pastor and the church , no ground of a church-covenant , and is a popish error , p. . . power of election of pastors not essentiall to a pastor all relation , p. , . it is lawfull to sweare a platforme of a confession of faith , p. , , . seq . our brethren and the arminian arguments on the contrary are dissolved , p. , , . pastors and doctors how differenced , p. . of ruling elders , p. . . and the place , tim. . . farther considered , the place tim. . . elders that rule well examined , p. , , . especially , , . seq . arguments against ruling elders answered , p. . . seq . the places , cor. . . rom. . discussed and vindicated p. . , , . seq . of deacons , p. . . seq . the place acts . for deacons discussed , p. . . the magistrate no deacon , p. , . deacons instituted , p. . . seq . deacons are not to preach and baptize , p. , . seq . os widdowes , p. . , . how the church is before the ministery , and the minestery before the church , p. , . the keys and power of ordaining officers not committed to the church of believers destitute of elders , p. . . . robinsons reasons on the contrary , siding with arminians and socinians , ( who evert the necessity of a ministery ) are dissolved , p. . . no ordination of elders by a church of onely believers , but by elders , in a constituted church , p. . . seq . ordination and election differ , ibidm corrupt rites of the romish church added to ordination destroy not the nature of ordination , though such an ordination be unlawfull yet is not invalid and null , p . , . the various opinions of romanists anent ordination , ibid. election may stand for ordination , in case of necessity , p. . of the succession of pastors to pastors , p. . . calling of pastors seems by our brethrens way not necessary , p. arguments for ordination of elders by a church of onely believers dissolved , p. . , seq . believers , because not the successors of the apostles , have not power of ordination , p. . , . seq . the keys , by no warrant of gods word , are given to pastors as pastors , according to the doctrine of our brethren , p. . seq . they side with sociaians who ascribe ordination to sole believers , p. . election belongeth to the people , p. . . seq . in the ancient church this was constantly taught , till papists did violate gods ordinance , p. . election of a pastor not essentiall to his calli●g , p. . the calling of luther how ordinary , and how extraordinary , p. , , . seq . the essence of a valid calling , p. . . how it may be proved by humane testimonies that the now visible church hath been a visible church since the dayes of the apostles , p. . . & seq . since the long continuance of the waldenses , p. , . seq . a calling frow the papists church as valid , as baptisme from the same church , p. , . seq . robinsons arguments are removed , p. . . of addition of members to the church , p. . what sort of professors , whether true or seeming believers doe essentially constitute a visible church ; divers considerable distinctions anent a visible church , p. ib. . , seq . the invisible , not the visible church the prime subject of the covenant of grace , and of all the priviledges due to the church , and of all title , claime and interest in jesus christ , and how by the contrary doctrine our brethren imprudently fall into a grosse poynt of arminianisme , p. . , , , . seq . the invisible church hath properly right to the seales of the covenant , our brethren in this poynt joyne with papists whom otherwise they sincerely hate , p. , , . seq . what sort of profession doth constitute a visible church p. . that christ hath provided no pastors as pastors , for converting of soules and planting visible churches , is holden by our brethren , p. . the arguments of our brethren for a pretended church of visible saints , not only in profession , but also in some measure of truth and sincerity , as the author saith , are disolved , p. . , . robinsons arguments at length are discussed , p. . , seq the lords adding to the church invisible , no rule for our adding , p. . the places mat . & mat. of the man without his wedding garment comming to the feast , and of the t●res in the lords field discussed , p. , . . the typical temple no ground for this pretended visible church p. , . nor the place , tim. . . p. . nor rev. . . without are dogs , p. . . and of diverse other places and persons at length , in seq . ordinary and prosessed hearing is church-communion , p. , , & seq . excommunicated persons not wholy cut off from the visible church , p. , , seq . sundry distinctions thereanent collected out of the fathers and schoolemen , p. , , , . some separatists deny that the regenerated can be excommunicated , as robinson ; some say onely the regenerated are capable of excommunication , as peter coachman , p , , . of the diverse sorts of excommunication and the power thereof p. , , . the reason why papists debar not the excommunicated from hearing the word , p. , . how the seals are due to the visible church , only in foro ecclesiastico properly , p. . in what diverse considerations the word preached is a note of the visible church , p. , . seq . the difference betwixt nota and signum , p. . and nota actu primo & notificativa , and nota actu secundo , and notificans , p. . arguments of robinson and others answered , p. . . whether discipline be a note of the true church , diverse distinctions thereanent , p. , . the order of gods publick worship , p. . of the communion of the visible catholik church , p. , . the ministery and ordinances are given principally to the guides of the catholick church , and to , and for the catholick church , p. , , . and not to a congregation only , ibid . congregations are parts of a presbyteriall church , p. , . christ principally the head of the catholick church and secondarily a spouse , head , lord , king of a praticular congregation , p. . the excommunicated is east out of the catholick visible church p. , . a sister congregation doth not excommunicate consequenter only , but antecedenter also , p. . how presbyteriall churches excommunicate not by power derived from the catholick visible church , p. , . of the power of the catholick visible church , p. , . a congregation in a remote i le hath power of jurisdiction , p. . a presbyteriall church is the first and principall subject of the ordinary power of jurisdiction , p. , . what power generall councells have and how necessary , p. . power of excommunication not in a single congregation consociated with other churches , p. , . synods or councels occasionall , rather then ordinary , p. . a congregational church , how it is by divine right , p. . tell the church , mat. . not restrained to a single congregation only , p. , . the place ( mat. . . tell the church ) considered , p. , , , , seq . an appeale from a church that hath lawful power , p. . a representative church , p. . the power of a single congregation , p , , . matthew . tell the church , establisheth a church court , p. , , . what relation of eldership do the members of the classicall presbytery beare to the whole presbyteriall church , and to all the congregations thereof , p. , , , , & seq . they have power of governing all congregations in those bounds , and not power of pastorall teaching in every one of them , ibidem oncrousnesse of ruling many churches , whereof the elders of the classicall presbytery are not pastors , no more then the onerousnesse of advising that is incumbent to sister churches , p. , , . the power of presbyteries auxiliary , not destructive to the power of congregations , p . . a church-congregationall within a church presbyteriall , p. , , . entire power of government in one congregationall church against nature and the order of grace , p. , . a nationall church no iudaisme , but christian , p. , . how pastors are pastors in relation to these congregations , p. , . and churches whereof they are not proper pastors , p. , , . the place , cor. . considered , if it can prove that all the multitude have an interest of presence in all acts of iurisdiction , p. , , . the place acts . for a lawfull synod considered at length , acts . p. , , , , , , , . & seq . all the requisites of a juridicall synod here , p. , , . the apostles did not act in this synod , as apostles , p. , , . , , & seq . . , . the power of this synod not doctrinall onely , but also juridicall , p. , , . the church acts . . seemeth to be a synodicall church , p. , . if the apostles as infallible did reason in this synod , p. , . how the holy ghost is in all lawfull synods , p. , . and what holy ghost is meant , ibidem this synod not a company of counsellors , p. , , . church power intrinsecally in every part of the church and not derived either by ascending or descending , p. , . which is the first church , and five necessary distinctions , thereanent , p. , , . presbyteriall government warranted by the light of nature , p. , . power of censures in this synod , p. , , seq . acts of this synod could not have been performed by any one man , p. , , . . reasons proving that the apostles acted in this synod as apostles , are removed , p. , , . a power to act church-acts cannot want a power of censuring the contraveners , p. . how the decrees acts . bind all the churches , p. , . what was in question acts . p , . the apostles proceeding by way of disputing not by apostolick infallibility in this synod , p. , . seq . the question acts . a church question , p. , . the synagogue of the iewes a compleat church though all the ordinances of god were not there , p. , . the power of an oecumenick synod above a nationall church , what it is , p. , , . there is a visible catholick church , cor. . p. , , . the church of herusalem was a presbyteriall church , p. , . the church of jerusalem an ordinary christian church , p. , , , . a presbyteriall church after the dispersion , p , . the apostles exercised acts of a classicall presbytery as ordinary elders , acts . p. . . seq . the seales not to be denied to approved professors , though they be not members of a parishionall church , p. , seq . whether the invisible or visible church hath right to the seales , p. . the visible church of the jewes , and the visible church of the gentiles of one and the same nature and essentiall constitution , p. , , . whether for every sinne of ignorance there was need of a sacrifice , p. . arguments to prove that only members of a parishionall church are capable of the seales dissolved , p. . no strong hand of providence , such as necessary absence from the congregation , as traffiquing , but only morallimpediments maketh men uncapable of the seales , p. , . the place , cor. , . concerning these who ore without , again discussed , p. , . pastors doe warrantably performe pastorall acts in other congregations , then their own , p. , . seq . the place , acts . . discussed . p. , . the congregation make and unmake pastors , by our brethrens doctrine ex opere operato , , & seq . arguments of our brethren hereanent dissolved , p. . that persons are received into the visible church by baptisme , diverse distinctions hereanent , p. , , , . the efficacy of the sacraments handled , p. . a fourefold consideration of sacraments , p. , . the error of papists making sacraments physicall instruments , the error of arminians , socinians and of our brethren , making them naked signes , p. . . of sacramentall grace , p. . arguments of our brethren removed , p. . . the mind of socinians , the difference of a sacrament and a civill seale most considerable , p. , , , , , . in what case separation is lawfull , p. . fundamentalls , p. . of fundamentals , superstructures circa fundamentalia , things about the foundation , p. , . matters of faith , and poynts fundamentall different , p. . ignorance of gods matters have a threefold consideration , p. , . ignorance of fundamentals , ibidem knowledge of fundamentals how necessary , p. . what are fundamentall poynts , p. . how iewes nnd papists have all fundamentals , and how not , p. , . the error of papists hereanent , that the churches determination maketh fundamentals , p. . nine considerable distinctions anent fundamental poynts , containing diverse things anent fundamentals , p. , . & seq . our brethren ignorant of the nature of a visible church , p. , . neither believing , nor unbelieving essentiall to the visible church , ibidem robinsons arguments for separation found light and empty , p. . . seq . the place cor. . . fully vindicated , p. , . seq . by evidence of the place , fathers and protestant divines , ibid. the place iohn , , . fully vindicated , robinson his interpretation borrowed from arminius , and other places and reasons discussed at length , p. , , . seq . eight distinctions anent separation , p. , , & seq . infants of visible professors are to be baptized , p. , seq . arguments on the contrary dissolved , ibid. what right to baptisme the child hath from parents , p. seq . conversion of soules an ordinary fruit of a sent ministery , p. , , . seq . rom. . . how shall they preach except they be sent , diseussed , diverse sending acknowledged by our brethren , p. . seq . no warrant for the preaching of gifted personsnot called by the church in a constituted church , six distinctions thereanent , p. , . seq . socinians deny the necessity of a sent minister , p. . robinson expoundeth the place rom. , . as socinians do ibid. & , , . robinsons arguments for preaching of unofficed prophets , answered , as from eldad and medad , p. , . and chro. . . from the hebrew text and r. jarchi salomon his exposition cleared , p. , . and jehoshaphat his sermon , how kings may exhort , p. , . that christs disciples before his resurrection and the seventy disciples were not unofficed preachers , p. , . and other places , p. . as joh. . . luk. . . act. . , . . p. . , . seq . and pet. , . . rev. . . rev. . . fully vindicated , p. , , , . that there be no ground for unofficed prophets , cor. , p. , , . seq . the place heb. . . vindicated all objections from cor. . of robinson , particularly discussed , and found empty and most weake , p. , , , seq . mr. coachmans arguments dissolved , p. , , . seq . the way of church judging in independent congregations examined , p. , . that there be no peculiar authority in the eldership , for which they can be said to be over the people in the lord , according to the doctrin of independency of churches , and their six ways of the elders authority confuted , p. , , , , . seq . that independency doth evert communion of sister-churches , and their seven wayes of churches-communion refuted from their own grounds , p. , , . seq . the divine right of synods , ten distructions thereanent , p. , . seq . the desinition of a generall or oecumenick synod , p. . the place acts farther considered , p. , . synods necessary by natures law , p. . papists no friends to councells , p. , , . seq . , . three ways of communion of sister-churches according to the doctrin of independent churches confuted , p. , . seq . how the magistrate hath power to compell persons to the profession of the truth , p. , . seq . six distinctions thereanent , part . p. , . the magistrates power over a people baptized , and over pagans who never heard of christ , in this poynt of coaction to profession , not alike , p. , , . the magistrates compelling power terminated upon the externall act , not upon the manner of doing , sincerely , or hypocritically , p. , . the magistrates power over hereticks , with sundry distinctions thereanent , p. , , . seq . socinians judgement and arminians hereanent , p. , , a farther consideration of compelling , or tolerating diverse religions , p. , . some indirect forcing lawfull , p . erroneous opinions concerning god and his worship though not in fundamentalls censurable , p . diverse non fundamentalls are to be believed with certainty of faith , and the non-believing of them are si●nes punishable , p. . seq . arguments on the contrary dissolved and the place philip. . . cleared , p . & seq . how an erring conscience obligeth , p. , , , seq . arguments on the contrary answered , p. , . seq . the princes power in church affairs ; ten distinctions thereanent , p. , . . how the magistrate is a member of the church , p. , . the prince , by his royall office , hath a speciall hand in church-affaires . p , . the intrinsecall end of the prince is a supernaturall good to be procured by the sword and a coactive power , and not only the externall peace of the state , spalato resuted , p , , . seq . how the magistrate is subordinate to christs mediatory kingdome , p , , , seq . the ordinary power of the prince is not synodicall teaching , or making church-lawes , p. , , , . seq . the influence of the princes civill power in church-canons , p. . , seq . the government of the visible church spirituall , and not a formall part of the magistrates office , p. , . seq . the power of ordination and deprivation not a part of the magistrates office , p. , . seq . instances from david , salomon , ezechiah , &c. answered , and our doctrine and iesuites differenced , p. , . seq . difference betwixt the princes commanding church-duties , and the churches commanding these same , p. , , seq . the kings ordinary power to make church-lawes examined , p. , , . seq . the intrinsecall end of the magistrate a supernaturall good , p. , , , , . the popes pretended power over kings , protestants contrary to to papists herein , what ever the author or popish libeller of the survey , and the night-author of treason lysimachus nicanor say on the contrary , p. , , , . seq . the way of reformation of congregations in england , according to the independent way , examined , p. , . the originall of church-patronages , p. . and how unwarrantable by gods word , p. , . other wayes of reformation of england according to the way of independent churches modestly considered , as about maintenance of ministers , and replanting of visible churches there , p. , , . seq . errata . the author could not attend the presse , therefore pardon errors of the printing ; observe , that the author was necessitated to make some occasionall addition to the mids of this treatise which occasioned-variation of the figures of the pages , and therefore stumble not , that when the booke commeth to page the next page not observing due order , is page . and so forth to the end of the treatise , page . title of the page , &c. page , . . dele not ; and for , not of the same essentiall frame , &c. read of the same essentiall frame , &c. page , line , churches their persecution , read churches through their persecution , for page read . for page . read . for . p. . r. p. . יהוה the way of the church of christ in new england , measured by the golden reed of the sanctuary . or , the way of churches walking in brotherly equality and independence , or coordination without subjection of one church to another , examined and measured by the golden reed of the sanctuary . propositions concerning the supposed visibility and constitution of independent churches , examined . chap. . sect . . prop. . the church which christ in his gospell hath instituted , and to which he hath committed the keys of his kingdome , the power of binding and loosing , the tables and scales of the covenant , the officers and consures of his church , the administration of all his publick worship and ordinances , is , coetus fidelium , a company of believers , meeting in one place , every lords day , for the administration of the holy ordinances of god to publick edification . cor. . . because it was a company whereof peter confessing and believing was one , and built on a rock , mat. . . a such as unto whom any offended brother might complaine , mat. . . such as is , to cast out the incestuous ▪ corinthian , cor. . which cannot agree to any diocesian , provinciall , or nationall assemblie . ans. from these we question . quest. . if a company of believers and saints builded by faith , upon the rock christ , and united in a church-covenant , be the only instituted visible church of the new testament , to the which christ hath given the keys : let these considerations be weighed . . dist. the matter of an instituted visible church is one thing , and the instituted visible church is another , as there be ods betwixt stones and timber , and an house made of stones and timber . dist. it is one thing to govern the actions of the church and another thing to governe the church , the moderator of any synod , doth govern the actions of the synod , but he is not for that a governour , ruler , and pastor of the synod . or , ordering actions , and governing men are diverse things . . dist. a thing hath first its constituted and accomplished being in matter , forme , efficient and finall causes , before it can performe these operations and actions that flow from that being so constituted , a church must be a church , before any ministeriall church actions can be performed by it . . dist. it is one thing for a company to performe the actions of a church mysticall and redeemed of christ , and another thing to performe actions ministeriall of a church instituted and ministeriall . . concl. a company of believers professing the truth is the matter of the church , though they be saints by calling and builded on the rock , yet are they but to the church instituted , as stones to the house . . because they cannot performe the actions of a constituted church , till they be a constituted church . . our divines call men externally called , the matter of the visible church , so trelcatius , tilenu● , professors of leyden ; piscator , bucanus , so say our brethern . . concil . ordination of pastors , and election of officers , administration of the seales of grace , and acts of church censures , are holden by gods word , and by all our divines , actions of a ministeriall and an instituted visible church , and if so , according to our third distinction . it is a wonder how a company of believers united in church-covenant , cannot performe all these , for they are united , and so a perfect church , and yet cannot administrate the sacraments : for though they be so united , they may want pastors , who onely can performe these actions , as this treatise sayth , and robinson and the confession . and it is no lesse wonder that officers and rulers who are to feed , and governe the flock , are but only accidents and not parts , not integrall members of a constituted church : no perfect corporation maketh its owne integrall parts or members , a perfect living man doth not make his owne hands , feete , or eyes , the man is not a perfect one in all his members , if all the members be not made with him ; but officers by preaching make church-members . . concl. the visible church which christ instituted in the gospel is not formally a company of believers meeting , for publick edification , by common and joynt consent , as this author sayth . . the instituted church of the new testament is an organicall body of diverse members , of eyes , eares , feete , hands , of elders governing , and a people governed . cor. . , . rom. . , , . act. . . but a company of believers , meeting for publick edification by common consent , are not formally such a body ; for they are a body not organicall , but all of one and the same nature , all believers and saints by calling , and are not a body of officers governing , and people governed ; for they are , as they are a visible church , a single uncompounded body , wanting officers , and are as yet to choose their officers : and all thus combined are not officers , rom. . . how shall they preach except they be sent ? cor. . . are all apostles ? are all prophets ? we justly censure the papists , and amongst them , bellarmine , who will scarce admit an essentiall church of believers , but acknowledgeth other three churches beside , to wit , a representative church of their clergy onely , excluding the laickes ( as they call them ) a consistoriall church of cardinalls . . a virtuall church , the pope who hath plenitude of all power in himselfe , against which our writers calvin , beza , tilenus , iunius , bucanus , professors of leyden , whittaker , willet doe dispute ; so the other extremity can hardly be maintained , that there is an instituted , visible , ministeriall church to which christ hath given the keyes of the kingdome of heaven , exercising church actions , as to ordaine , and make and un-make officers and rulers without any officer at all . the major of our proposition is grantted by our brethren , who cite , cor. . rom. . acts . . to prove a single congregation to be the onely visible church instituted in the new testament . nothing can be said against this , but a church of governours and people governed is an instituted visible church ; but there is an instituted visible church before there be governours , but such an instituted church we cannot read of in gods word , which doth and may exercise church acts of government without any officers at all . . that company cannot be the church ministeriall instituted by christ in the new testament , which cannot meete all of them , every lords day , as the church of corinth did for administration of the holy ordinances of god , and all his ordinances to publick edification ; for so this author describeth a visible instituted church , cor. . . but a company of believers meeting for publick edification , by joynt and common consent cannot meete for the publick administration of all the ordinances of god , . they cannot administer the seales of the covenant being destitute of the officers , as the scripture , and their confession saith , . they cannot have the power of publick edification , being destitute of pastors , because the end cannot be attained without the meanes appointed of christ. but christ for publick edification and church edification hath given pastors , teacher● and other officers to his church eph. . . tim. . . i● is not enough to say , that such a company meeting hath power of pastorall preaching and administration of the seales of grace , because they may ordaine and elect officers , for such publick edification , but . we prove , that that which our brethren call the onely instituted visible church of the new testament , hath not power to administrate all the ordinances of christ , and how then are they a church ? can we call him a perfect living man , who cannot exercise all the vitall actions , which flow from the nature and essence of a living man ? . if this be a good reason that such a company should be the only instituted church in the new testament having power of all the ordinances , because they may appoint officers , who have such a power ; then any ten believers , who have never sworne the church-covenant , meeting in private to exhort one another is also the only instituted church ministeriall , in the new testament , for they have power to make such officers , and may invest themselves in right , to all the ordinances of christ , by our brothers doctrine , . all the places cited by the author , speake of a church visible made up of , officers governing , and people governed & as mat. . mat . cannot exclude pastors who binde on earth , and in heaven , or pastors who are stewards , and beare the keyes , as hereafter , i shall prove . also the church of corinth did meete for the administration of the lords supper , cor. . . and so were a church of officers and governed people , they met with pauls spirit , and the authority of pastors . cor. . . another church that exercised discipline , as collosse col. . . was a church of officers and people col. . . philippi consisted of saints , bishops , and deacons . phil. . . . ephesus of a flocke , and an eldership , acts . . so the visible ministeriall church that the word of god speaketh of , as all the seven churches of asia and their angels , had in them officers to governe , and people governed , and therefore they were not a number of sole . believers united in a church-covenant , which in very deed i● but stones and timber , not an house builded of god ; for in the ministeriall church of the new testament , there is e●e● a relation betwixt the elders and the flock : wee desire to to see a copy of our brethrens instituted visible church , to the which elders are neither essentiall , nor integrall parts , for their instituted visible church hath its compleat being and all its church-operations , as binding , loosing , ordeining of officers , before there bee an edldership in it , and also when the eldership is ordained , they are not eyes and eares to the instituted church , nor watchmen , because it is a body in essence and operation compleat without officers . . the officers are not governors , for as i trust to prove , they have no act of ministeriall authority of governing ; over the people by our brethrens doctrine , . all their governing is to rule and moderate the actions of the whole governing church , which maketh them no wayes to be governours , nor over the believers in the lord , nor overseers , nor watchmen : as a preses who moderateth a judicatorie , a moderator in a church-meeting , a prolocutor in a convocation , is not over the judicatorie , synod , or meeting , or convocation . . the eldership are called by them , the adjuncts , the church , the subject : the subject hath its perfect essence without its accidents and common adjuncts . quest. whether or not christ hath committed the keys of the kingdom of heaven , to the church of believers , which as yet wanteth all officers , pastors , doctors , &c. the author sayth , this company of believers and church which wanteth officers , and ( as we have heard ) is compleat without them , is the corporation to which christ hath given the keyes of the kingdom of heaven ; which deserveth our brotherly censure : for wee then aske a scripture for the lords giving of the keys to pastors and elders ; if the keys be given to peter , mat. . as a professing believer , by what word of god are they given to peter , as to an apostle and pastor , it would seem the pastors have not the keys jure divino ; for by this argument our divines prove the bishop not to bee an office of power and jurisdiction above a pastor and presbyter , because the keys were not given to peter as to the archbishop , but as to a pastor of the church , and indeed this would conclude that pastors are not officers of authority and power of jurisdiction , jure divino . hence the question is , if it can be concluded that the keyes of of the kingdom of heaven , mat. . mat. . were given to peter , as he represented all professing believers , or if they were given for the good of professing believers , but to peter as carrying the person of apostles , pastors , and church-guides ? . distinction , there is one question of the power of the keyes , and to whom they are committed , and another of the exercise of them , and toucheth the government of the church , if it be popular and democraticall or not ? . dist. it is not inconvenient , but necessary that christ should give to his church , gifts , pastors and teachers , of the which gifts the church is not capable , as a subject as if the church might exercise the pastor and doctors place : and yet the church is capable of these gifts , as the object , and end , because the fruit and effect of these gifts redoundeth to the good of the church , see a parker , see the b parisian schoole and c bayner . . distinct. there is a formall ordinary power , and there is a vertuall or extraordinary power . . concl. christ iesus hath immediatly himselfe without the intervening power of the church or men , appointed offices and officers in his house , and the office of a pastor , and elder is no lesse immediately from christ ( for men as christs vicars and instruments can appoint no new office in the church ) then the office of the apostles , eph. . . cor. . . mat. . . the offices are all given to the church immediatly , and so absolutely , and so the power of the keys , is given to the church the same way . but the officers , and key bearers now are given mediatly , and conditionally , by the intervening mediation of the ruling and ministeriall church , that she shall call such and such , as have the conditions required to the office by gods word , . tim. . , . hence we see no reason , why the keys can be said to be given to believers , any other wayes , then that they are given for their good . . concl. i deny not , but there is a power virtuall , not formall in the church of believers , to supply the want of ordination of pastors , or some other acts of the keyes simply necessary , hic & nunc ; this power is virtuall , not formall , and extraordinary not ordinary , not officiall , not properly authoritative , as in a church in an iland , where the pastors are dead , or taken away by pest or otherwayes , the people may ordaine pastors or rather doe that which may supply the defect of ordination , as david without immediate revelation , from heaven to direct him , by only the law of nature , did eate shewbread ; so is the case here , so answer the casuistes and the schoolemen , that a positive law may yield in case of necessity , to the good of the church ; so a thomas b molina c suarez d vasquez e vigverius , f sotus g scotus h altisiodorensis i durand k gabriel , and consider what the learned l voetius sayth in this . what if in an extreame case of necessity , a private man , endued with gifts and zeale should teach publickly , after the example of the faithfull at samosaten . yea and flavianus and diodorus preached in antioch , as m theodoret sayth ; yea , saith voetius , an ordinary ministery might be imposed on a laick , or private person by the church , though the presbytery consent not , in case of necessity . god ( sayth n gerson ) may make an immediate intermission of a calling by bishops ; yea ( sayth o anton. speaking of necessities law ) the pope may commit power of excommunication , quia est de jure positive , pure laico & mulieri , to one meere laicke , or a woman ; though we justifie not this , yet it is hence concluded that god hath not tied himselfe to one set rule of ordinary , positive lawes : a captive woman ( as socrates saith ) preached the gospell to the king and queen of iberranes , and they to the people of the land. . concl. the author in the foresaid first proposition , will have no instituted visible church , in the new testament , but a congregationall or parishionall church , that meeteth together ordinarily , in one place , for the hearing of the word . but we thinke , as a reasonable man is the first , immediate and principall subject of aptitude to laugh , and the mediate and secondary subjects are , peter , iohn and particular men , so that it is the intention of nature to give these and the like properties , principally and immediately , to the speci●e , and common nature , and not immediately to this or that man ; so are the blessings of the promises , as to bee builded on a rock ; victory over hell , and such , given principally and immediately to the catholick and invisible church , as to the first and principall subject ; and no wayes to a visible congregation consisting of or . professing the faith of christ : but onely to them , not as professors , but to them as they are parts and living members of the true catholick church . for sound professors , though united in a church-covenant , are indeed the mysticall church , but not as professors , but as sound believers , and therefore these of whom christ speaketh , mat. . are builded on a rock , as true believers ; but the keys are given not to them , but for them , and for their good , as professors making peters confession , and in gods purpose to gather them into christ. but the text evinceth that these keys are given to peter , as representing the church-guides especially , though not excluding believers , giving to them popular consent , and not to believers , as united in a company of persons in church-covenant , excluding the elders . . to that church are the keys given , which is builded on the rock as a house , the house of wisdome , prov. . . the house of god , tim. . . heb. . . by the doctrine of the prophets and apostles , by doctors and teachers , whom christ hath given , for the building of his house , eph. . . but this house is not a company of professing believers united by a church-covenant and destitute of pastors and teachers , but a church edified by the word , seales , and discipline : ergo such a church is not heere understood . the propofition is granted by the author . i prove the assumption . the church of believers combined in church-covenant , but wanting their pastors and teachers , is not wisdomes house , nor builded by pastors and doctors given to edifie and gather the body , but they are only the materialls of the house : yea wanting the pastors , they want ministeriall power , for pastorall preaching and administrating the seales , and for that , they want the power of edifying the body of christ , which is required in a visible church eph. . . though the building of this church on the rock christ may well be thought to be the inward building of the catholick and invisible church in the faith of christ , yet as it is promised to the church , to the which christ promiseth the keys of the kingdome of heaven , it can be no other beside external and ministeriall building by a publick ministery . . arg. to these are the keys here promised , who are stewards of the mysteries of god , cor. . . and servants of the house by office , cor. . . and are by office to open the doores and behave themselves aright in gods house , tim. . . and to divide to these of the house their portion in due season , mat. . . and to cut the word , tim. . . but a company of professing believers joyned together in a church-covenant , and destitute of officers , are not stewards by office , nor servants over the house , &c. ergo , to such a company the keyes are not here given . the proposition especially is to be proved ( for the assumption is granted by our brethren and evidently true ) but it is sure by the phrase of scripture , esai . . . and i will lay upon his shouldier the key of the house of david . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clavis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apperuit , proveth this . a shindlerus in lexico , metonymicè significatur , authoritas , facultas , potestas omnis gubernationis , iubendo , ac vetando , expediendo ac coercendo , power of government b musculus , so c calvin : these who are made masters of housholds receive keys , whereby they open and shut , it is a token of power given to kings d iunius , it noteth a full government , by this borrowed speech , sayth e beza , is signified the power of ministers , isai. . mat. . f pareus . i shall make the steward of my house , g hierom the key is a power of excellency , and h chrysostom , i augustine , k beda sayth the same . a fulgentius calleth this the power of binding and loosing given to the apostles ; so other scriptures expound the keyes to be a power of office , as esa. . . and the government shall be upon his shoulder , interpreters say , davids keys are given here , rev. . . these things ( saith he ) that hath the key of david , who open●h and no man shutteth , and shutteth and no man openeth , rev. . . i have the keys of hell and death , rev. . . and to him was given the key of the bottomlesse pit ; so b stephanus on the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clavis . c whittaker , it signifieth a power of office given to some , and not to all ; as d calvin here ( saith he ) christ speaketh of peters publick office , that is , of his apostleship e so , bullinger , f erasm. g zwinglius h marlorat , i pareus on the same place . i think , while of late , never interpreter dreamed , that in the text , mat. . the keys of the kingdome of heaven are given to all believers , but only to the stewards of the house builded upon the rock . . arg. to these in this text doth christ give the keys , to whom he giveth warrant , for the actuall exercise of the keys , to wit , to bind and loose on earth , and so open and shut the doores of the kingdome . but this warrant and officiall authority of binding and loosing , christ giveth to peter onely as representing apostles , teachers and elders , and not to the church of believers convened covenant-wayes , and destitute of officers ; ergo , the proportion is cleare in the text ; to the same person , to whom the promiseth the power or keys , to the same he promiseth officiall warrant to exercise the speciall acts of the keys , but to peter is the promise of both made . and if christ allude to the place , is. . . then ( i say ) these to whom christ gave the keys , doe by office represent him who hath the keys of davids house and the government on his shoulder , and i will give to thee the keys of the kingdome of heaven , there is the power and authority granted ; and whatsoever thou shall bind on earth , shall be bound in heaven : there is a warrant , for the exercise of the acts of the power given also to peter ; now if the keys be not given to peter as to a pastor ; peter and pastors , by this place , as pastors , neither have the keys , nor officiall warrant to preach , and to remit , or retaine sinnes ; and if by this place , they have it not , we desire to see a warrant from christ , before he went to heaven , for pastorall preaching a beza in his marginall notes in this text , sayth , here is the heavenly authority of the church ministery ; also binding and loosing is all one , with opening and shutting heaven gates , and with remitting and retaining sinnes , ioh. . papists , i know , deny that the apostles were made priests judicially to remit sinnes before christs resurrection , ioh , . so b the cardinall tolet , and c maldonat d cajetanus ; but the truth is , what is given here mat. . is but repeated and enlarged joh . and they are now sent to the whole world , whereas before they were to preach to iudea only , but this ioh , . e ( sayth rollocus ) is but a reiterated power , it was given before his resurrection , and f beza sayth the same , and g bullinger sayth , the promise is made here and fulfilled ioh. c. and h pareus expoundeth ( what thou shalt loose ) here by these words ioh. . so i calvin k vvhittaker l zwinglius m musculus , now this same n author acknowledgeth that ioh. . christ gave pastorall power to all the apostles to forgive sins . . to bind and to loose , are act . s of officiall power , and of princes , rulers , and feeders , ergo they are not given to the church destitute of feeders and governors . i prove the antecedent . . to bind and loose , by all interpreters , augustine , cyrill , chrysost. c●prian , euthymius , hyeromi , basilus , ambrose , sedulius , primasius , and by our owne calvin , musculus , gualther , pareus , beza , zwinglius , rolloc , vvhittaker , and the evidence of scripture , i● , by publick and pastorall preaching , to re●nit and retaine sins , to believers or unbelievers ; and o bullinger saith it is taken from the scripture isa. . v. . where christ is said to loose the prisoners , and so p musculus q beza , and r calvin will have them to be words signifying the ●fficiall authority of princes , ambassadours , to set at liberty prisoners , or to cast malefactors in bands and prison , as magistrates and rulers doe , so binding in scripture s is an authoritative act of princes , superiors , governors and rulers . and so is lo●sing a judiciall and authoritative act of rulers and overseers l as scripture teacheth us . but the church of believers wanting their officers , watchmen , and overseers , though combined in a church covenant , is not a company of overseers and rulers , or judiciall and authoritative binders and loosers exercising power over themselves . . arg. if christ doe not say in this place , nor in mat. . that the keys and the actes of the keys , to wit , binding and loosing , are given to the church of believers , without their officers ; then neither places prove , that the keyes are given to such a church . but christ doth not say it ; ergo , the text cannot beare it : the assumption i prove . christ , mat. . . speaking of the church builded on a rock , sayth not , i will give to the church so builded , the keys ; but he turneth the speech to peter , when he promiseth the keys v. . and i will give to thee , ( peter , not to the church ) the keys of the kingdome of heaven , surely none needeth to teach our lord to speak . this change of the persons to whom the keys are promised , wanteth not a reason . our brethren say , the promise is made to peter , because he gave a confession of christ in the name of all believers , and because the keys are given to believers , as the spouse of christ , and as his body united to him : but this author , granteth every company of believers , because they are believers , are not an instituted visible church , but they must be a company of believers professing covenant-wayes faith in christ , and church-communion . but , . then the keys are not given to believers because they are believers , and the spouse of christ , but because they are such professors , so and so combined in a church-covenant . but yet i aske , whether true or false profession be the neerest intervening cause of these , to whom the keyes are given . if a true profession , then . . unbelieving pastors are not pastors ; for their profession is not true . and children baptized by them are as not-baptized , or as baptized by women , . if one shall be excommunicated by seven ( for such a a number this author requireth to make a visible church ) even , clave non errante , and most deservedly , he is not bound in heaven , and excommunicated , in foro dei , before god : for the profession of these seven may be false , and so the church actes performed by them , are a non habentibus potestatem , and null , if they be no church , . we can prove by scripture b that iudas though the child of perdition , was a called apostle . but if a false profession be sufficient to make persons a true visible church , the● . . the keys are not given to believers , because they are believers , and united to christ , as his body and spouse , but. . this author sayth amisse , that the church instituted by christ is a company of believers , and faithfull and godly men , whereof peter was one ; for a company of hypocrites are not such . . our brethren prove the keys , to be a part of the liberty of the redeemed ones , but counterfeit professors are not redeemed ones , nor have they that liberty purchased to them in christ. it shall follow , that our brethren widely mistake a supposed difference which they devise , betwixt the iewish and christian church , to wit , that to make men members of the iewish church , externall holinesse , as to be borne jewes , was sufficient , and to be circumcised , and not a bastard , not descended within three or foure generations of a moabite , or ammonite , but that the visible church of the gentiles after christ must be the bride of christ , and by true faith united to him . whereas the members of a christian visible church are and may be hypocrites , though not known to be such , as were the members of the iewish church . also mat. , . christ changeth the persons , v. . after he hath spoken of the church v. . he sheweth v. . of what church he speaketh , and directeth his speech to these to whom he spake v. . to the disciples who were pastors , verily i say unto you , what soever yee shall bind on earth , shall be hond in heaven , and therefore none can make an argument from , mat. . to wit thus , to as many are the keys promised , as are builded on the rock , but all the faithfull are builded on the rock , ergo to all the faithfull are the keys promised . . the proposition is not in the text either expressely , or by consequent . . the proposition is false , for the catholick invisible church is builded on the rock , but by our brethrens confession the keys are not given to the catholick invisible church , but only to such a company of professing believers , as make a parishionall congregation . . that christ speaketh to peter as to one representing the apostles , and not as to one representing all believers , is cleare . . because by the confession of our brethren binding and loosing are denyed to many that make peters confession , thou art jesus the son of the living god , as to believing women and children ; and many out of church . state . . if believers as giving peters confession , and as builded upon the rock , christ , by this place made a ministeriall church , by christ , and gifted with the power of the keys , then the ministery & officiall power of preaching and binding and loosing should be made as stable and firme from defection , as the church of elect believers , against whom the gates of hell cannot prevaile : now besides that this is most untrue since , visible churches doe fall away , as these seven churches in asia , the church of corinth , ephesus , galatia , thessalonica may prove , when as it is impossible that the elect believers in christ can fall away , it shall also give good warrant to papists , to make such use of this place , as they doe , that the church may erre in points of conversation and life , but cannot fall from the rock , nor be overcome by the powers of hell in the definition of articles of faith. so a gretser b bellarmine c suarez . d gregor . de valent. e cardi. hosius f turrecremata , reason from this place ; and the connexion must be good , if the ministeriall power not only be given to the church as to the object , that is , for the good and salvation of the church , but also to the church as to the subject , who hath all the power of the keys , and may use it also , because they are believers and builded upon the rock christ ; nothing hindereth , but ministeriall power should be as stable and free from being overcome with the ports of hell , as the christian state of perseverance in grace . now we see , these who have ministeriall power , abuse it , and fall from the rock and perish eternally ; which we cannot say of these , who by faith are builded upon the rock christ iesus . . these to whom christ giveth the keys , doe represent the person of christ , and who despiseth them despiseth christ , and he that honoureth them , honoureth christ , which is evidently spoken of the ministers of christ , matthew . . and is said here matthew , . . whatsoever then yee shall bind on earth , shall be bound in heaven , &c. thus christ bindeth and looseth in heaven , when these to whom the keys are given , binde and loose ; and so they are to be looked unto as co-workers with god. now scripture never maketh all believers ambassadours in christs roome . where doe we reade that the despising of all believers commanding in christs name , is a despising of christ , and that in obeying them , we obey christ ? nor are all ambassadors , pastores , &c. . these to whom the keys are given doe authoritatively forgive and retaine sins , and their acts of forgiveing and retaining are valid in heaven , according as the party repenteth and believeth , or according as they remain impenitent , as our divines teach against the papists , in their doctrine of sacramentall absolution . but the church , or company of believers wanting their officers , by no scripture can authoritatively forgive , and retaine si●s . robinson , smith and others answer , that believers out of office may forgive , as mat. . . peter said , how oft shall my brother offend me , and i forgive him ? lu. . . . cor. . . but i answer , the place , cor. . . is controverted , and we doubt not , but of that same nature , with the power of excommunicating . cor. . . but for private forgiving , it is not the church-forgiving here meant , because . the private forgiving is a duty of charity commanded in the law of nature to all , even out of church-state , and obligeth the excommunicate , who , though they be cast out of the church , are not exempted from the law , that bindeth all , mat. . . , . mat. . . . but the church-forgiving is an act of obedience to a positive church-law of christ , . private christians are to forgive their enemies whether they repent , or not , even as christ forgave those who crucified him , col . . luk. . . and when the party repenteth not , this forgivenesse is not ratified in heaven , yet are we obliged to forgive , and to commit vengeance to god ; but the authoritative forgiveing is a thing that the church , is not obliged unto , absoiutely ; nor may they , or can they forgive , except the offender repent : and if they see that he repenteth not , they cannot lawfully forgive ; but , being in gods roome , must take vengeance on all disobedience , and their retaining of sin and forgiveing , is valid in heaven , because they are in gods place . now any forgiving or retaining of sin but these two , together with gods forgiving and retaining , we know not . but peters forgiving his offending brother seventy times seven times , is common to all private christians , even out of church-state , and so the instance given is not to the purpose , . to these only are the keys given , who having pauls pastorall spirit , may convene and deliver to sathan , but the church of believers without officers , not having pauls pastorall spirit which is a spirit officiall , and authoritative to preach , excommunicate , and administrate the seales of the covenant , may not convene and doe this ; ergo , &c. indeed a francis johnson sayth it is holden now by some of the separation , that people out of office may execute all the workes and duties of the ministery , in baptisme , the lords supper , censures , &c. which i thinke followeth from the grounds of our brethren , to wit , that believers without office are a compleat church , having the whole power of the keys : if administration of the sacraments be not a speciall part of the keys , and the opening of heaven and forgiving of sins , we know not what belongeth to the power of binding and loosing ; yea this is not only contrary to scripture b but also to their c own confession , and d is the doctrine of arminians e and socinians f cartwright sayth the sanedrin , mat. . to these who have skill in the rabbines , especially in the iewes talm●d , was a selected judicatory , and that to this christ alludeth mat. . g learned beza , sayth much from scripture for this , that the church here signifieth not the multitude , h parcus also is most cleare on this place i calvin hath reason to say , he alludeth to iewish synedrie , k see also vveems . i● it needlesse to cite iunius , zanchius , peter martyr , vvillet , whittaker , tilen , becan , and all our divines of the reformed churches ; for when he hath spoken of the church representative , mat. . , . and speaketh to these , to whom the sermon was made , v. . at the same time came the disciples to jesus ( they were then apostles in office and called to preach and baptize , though not yet sent to the whole world ) saying who is the greatest in the kingdom of god ? now to these christ sayth , . to the apostles , verily i say to you , whatsoever you shall bind on earth ; and this place is to be expounded by mat. . . where the keys are given in a more restricted manner to peter only , though as representing the whole apostles and church-rulers , and we have better reason to expound this place , mat. . by the place foregoing , mat. . then they have to expound the place , mat. . by this place , mat. . because these ●am● keys that binde and loose in the one place , remit and retaine finnes , in the other ; and we find the keys given to officers and stewards only . and here is no church , mat. . or yet mat. . without pastors , except they say , that christ mat. . . speaketh not to the disciples , but to the multitude of the jewes , which is a great crossing of the text. and to say , that christ speaketh to the apostles , not as to apostles , but as to the church of believers , is only a bare affertion , and cannot be proved , and all they can say , hangeth upon this one place , and this is the most . the power of binding and loosing is given to the church , which is to be obeyed and heard in the place of god. but this church , is never in the vvord of god ( say they ) taken for a company of officers , pastors , and elders only ; it signifieth alwayes the body of christ , his spouse , his saints by calling , partakers of the most holy faith. to which i answer , the body , spouse of christ , and saints by calling , as they are such , is the invisible church , and the keys and seales a sayth this author ) are not to be dispensed to all the faithfull as such , but as they arè confederate or joyned together in some particular visible church , that is , sayth he ) as they are members of a visible church ; ergo , &c. the body and spouse of christ , as such , is not the church here meant of , but the visible congregation . now the essence of a visible church of which christ speaketh here , is saved in ten , who are only visible professors , and not a church of sound believers , not the true body mysticall and spouse of christ : and yet , by this place , the keys are given to such a church ; now wee desire againe , a place , in all gods word , for a church in this sense , and a body of christ and his spouse in this meaning : for certainly , professors this way confederate , as professiors , are no more a church of christ , redeemed ones , and his spouse , then an assembly of elders onely can be called such a church of believers ; for both churches are , and may be ; where no believers are at all , at least for a time , and even while they exercise this power of binding and loosing , and so th● place , matthew . is as much against our brethren , as against us . and lastly our doctrine is acknowledged , by all our divines , against the papists , proving that mat. . the keyes were given to peter as representing the apostles , and his successors in the pastorall charge , not as representing all believers . also the fathers irenaeus , nazianz●nus , cyprianus , basilius , ambrosius , theophilactus , cyrillus , euthymius , hyeronimus , augustine , beda , chrysostomus . and ordinaria glossa , hugo de sanct . victor . haymo . cardinalis cusanus . anastasius , leo , durandus , thomas , adrianus , scotus , making a comparison between peter and the rest of the apostles , say , the keys were given to all the apostles , when they were given to peter : and peter received them in the name and person of the rest of the apostles , wherby , they declare , it was never their mind that peter received the keys in name of all believers . also the learned , as a augustine b beda c gregorius , expound the church builded upon the rock to be the catholick church , and not a particular visible church . and d gerardus giveth a good reason , why this church , mat. . cannot be a particular visible church , because the gates of hell prevaileth against many joyned to the visible church in externall society , e and vvicklif writing against the monkes resureth that error of the papists , that any members of the true church can be damned ; and f whittaker sayth , augustin g against petilian sayth , the church builded on the rock is the church of the elect , not the visible church . chap. . sect . . prop. this church ( saith the author ) doth meete together every lords day , all of them , even the whole church , for administration of the ordinances of god , to publick edification . ans. two things are here said , . that all , even the whole church , must meete for administration of the ordinances of god , that so all and every one of the church may be actors and judges in dispensing of censures , this we take to be popular governement . . that there is a necessity of personall presence of all and every one of the church ▪ hence quest. . whether or no the multitude of believers , and the whole people are to be judges , so , as private christians out of office are to exercise judiciall acts of the keys ? for the more easie clearing of the question , let it be observed . . dist. there is a dominion of government lordly and kingly , and this is in christ only in relation to his church and in civill judges , and is no wayes in church - guides , who are not lords over the lords inheritance ; there is a government ministeriall , of service , under christ , and this is due to church-guides . . dist. regall power , being a civill power founded in the law of nature ( for the ants have a king ) may well be in the people originally and subjectively , as in the fountaine , nature teaching every communitie to govern themselves , and to hold off injuries , if not by themselves , yet by a king , or some selected rulers ; but power of church-government being supernaturall , and the acts of church-government , and of the casting such as offend out of christs kingdome , being supernaturall , neither of them can be originally in the multitude of professing beleevers , but must be communicated by christ to some certaine professing beleevers , and these are officers . therefore to put power and acts of government in all professors , is a naturall way drawne from civill incorporations . christ is not ruled by our lawes . . dist. the government of christs kingdome is the most free and willing government on earth ; yet it is a government properly so called , for there be in it authoritative commandements , and ecclefiasticke coaction , upon the danger of soule penalties ; in regard of the former , all the people by consent and voluntary agreement have hand in election of officers , inflicting of censures , because it concerneth them all : but in regard of the latter , the whole people are not over the whole people ; they are not all kings reigning in christs government over kings , but are divided into governours and governed ; and therefore the rulers ecclesiasticke onely , by power of office , are in christs roome , over the church , to command , sentence , judge , and judicially to censure . . distinct. the officiall power of governing superaddeth to the simple acts of popular consenting , the officiall authoritative and coactive power of christs sceptor in discipline . that distinction in the sense holden by our brethren a that the state of the church is popular , and the government aristocraticall in the hands of the eldership , is no wayes to he holden ; nor doe the parisian b doctors , the authors of this distinction , mind any church-government to be in the people . our brethren in the answer to the questions sent to them from england , explaine their minde thus : . we acknowledge a presbytery , whose worke it is to teach and rule , and whom the people ought to obey , and we condemne a meere popular government , such as our writers condemne in morellius . they adde ▪ government meerly aristocraticall , where all authority is in the hands of the eldership , excluding the people from intermedling by way of power , we conceive to be without warrant and injurious to the people , infringing their liberties in chusing officers , admitting members , censuring offenders , even ministers , col. . . to which doctrine we oppose these conclusions : . concl. our brethren hold a meere popular government , with morellius . . because nothing is left peculiar in government to the officers which all the people have not . . because a greater power of church-jurisdiction , as i shall prove , is given to the people then to the guides ; for , cursing by excommunication of all the officers , and blessing of them by pardoning their faults , and admitting of members and laying on of hands , is the greatest power that can be given to people . but this and many other acts of jurisdiction the people have by our brethrens doctrine . . the people is no more obedient to the eldership , in teaching , then indians and infidels , who are hearers of the word , and are under an obligation to obey the word ; and under the very same obligation of an evangelicke offer made to all : the people ( say they ) are under the obligation of obedience to pastorall teaching , under the paine of church censures , but so are not indians , who may be onely hearers , but are in no church-membership . i answer , obligation to church censures from the pastors , as pastors , lyeth not on the people , by our brethrens doctrine . . because pastors , as pastors , are not the church builded on the rocke , nor the spouse of christ , nor any part thereof ; nor any part of the visible church , to the which christ hath given the keys : for the visible church is a compleate church in esse , & in operari , in their being and church actions of a visible church without all pastors of any officers , as they teach . . because pastors are onely parts of the visible church , as believers , and so have the power of the keyes as believers ; and this the believers have , which the pastors have not ; and so seeing the pastors as pastors have not the keyes , nor can they use the keyes , or excommunicate as parts or members of the visible church ; because , as pastors , they are neither parts nor members of the church , but adjuncts , and meere accidents of the visible church , and therefore the people are under no obligation of obedience to pastors , as pastors under paine of ecclesiasticke censures , more then indians or infidels , who are their hearers . . concl. christ hath given no warrant at all of actuall church government , to all the whole visible church . . so the places that i cited before a iadde the styles of officiall dignity given to officers , because of their government , are given onely to officers , and never to the people ; ergo , the people have no power of government ; the consequence is sure , those who are priviledged of christ to governe , ordinarily should be , and duely are governours . but the stile of gods is given to church-guides , ioh. . , . ioh. . . which title for governing is given to judges , psalm . . . exod. . . and his master shall bring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the judges . now the people are not gods , nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . over the people in the lord. which word , no doubt , the apostle borrowed from the septuagint , so stiling the rulers , not because of their place of preaching onely , but of governing also , as jos. . . micah . . ezech. . . dan. . . acts . . matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is given to the kings or supreame rulers , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is frivolous , that they say church-officers are never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for these words of officiall power of government are no lesse powerfull , and never communicated to any but to church-officers , such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , watchmen , not onely for preaching , but also for government , phil. . . tim. . . acts . . and the people are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , governours , cor. . . nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . nor obliged to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rulers , as they are the visible church , nor should they bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . nor are they to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , labourers , and over the saints in the lord. thess. . . . if all the people as contradistinguished from officers , are to watch over one another , and by office to rebuke , censure , excommunicate , ordaine , and exauthorate officers , then must they in conscience attend the judging of all causes , of adultery , fornication , drunkennesse , swearing , oppressing , defrauding one another , as they fall under scandall . now this is a calling distinct from their owne calling , in respect the holy ghost alloweth to the elders stipend and maintenance , tim. . . yea , and hire as to labourers , matth. . . as to souldiers , husbandmen , dress●rs of vineyards , feeders of flocks , cor. . , . yea , as to the oxe that treadeth out , or thresheth the corne , vers . . and by this all the people are made officers and stipendiaries , to whom by the law of god and nature stipend is due : now this looscth them from their own proper callings of merchandise , trading , husbandry , laws , medicine , manufactures , and maketh all these callings sinfull & unlawfull to the saints by calling , who are members of a visible church , according to that tim. . . no man that warreth , in t angleth himselfe with the affairs ( or callings ) of this life , which is grosse anabaptisme condemned by gods word , cor. . , . eph. . . col. . . thess. . . now certainly , if actuall government , with the power of the keyes , be committed to all the members of the visible church , the epistles to timothy and titus , and canons of right government must be written to timothy and titus , not as to pastors , but as to beleevers , as the keyes were given in peters person , and a warrant to binde and loose , matth . matth. . as representing beleevers , not as to a pastor : then they are to commit the word to faithfull men , who are able to teach others , and to give up their earthly callings , as tim. . , . and to lay hands suddenly on no man , and not to receive a testimony against an elder , but before two or three witnesses , tim. . , . and to war a good warfare , tim. . . and this must needs follow , since separatists teach , that all the people are obliged in conscience to judge , and to be personally present , and that by their office and church-calling , when ever any sentence is given out against offenders ; for , if the elders be onely present and the people absent , the elders shall tyrannize * ( saith answorth ) over the peoples consciences ; for the people being absent shall not know if the eldership have proceeded right , yet must they repute the excommunicated person as an heathen or a publicane . . arg. that government is not to be admitted which maketh men take honour to themselves , without god calling them thereunto . but the doctrine of government in the hands of people is such , ergo ; the assumption is proved : . by it , all are kings , rulers , and guides , and all have the most supreame power of the keyes , as authoritative receiving in of members , and judiciall casting out , by the pastorall spirit of paul , and all governe over all . . beleevers are a ministeriall church , a company of private christians put in office , and doing acts of a ministeries now a ministerie is a peculiar state of eminency that god calle●h some selected & gifted persons unto that to the which he calle●h not all professors , as in israel he chosed , one tr be a to minister to himselfe , not all the visible church of israel , as the scripture teacheth us . ministers of the house of god , the levites , the lords ministers , ministers of gods sanctuary , and the ministery of the b new testament , is a speciall emi●ency of office given to some few , and not to all believers , c a matter of worke that some , not all believers are put upon , and employed in , d the act , of the ministery not common to all , but restricted to the ministers of the church , and not common to the whole visible church . now to ordaine elders , excommunicate , admit members into the church , are positive actes of a received ministery , and must flow from an other principle , then that which is common to all professing believers . . arg. all who have received such a ministeriall state to discharge such excellent and noble actes , as laying on of hands , receiving of witnesses , committing the gospell to faithfull men , who are able to teach others , and must save some by gentle awaiting , and stop the mouthes of other pastors , as a the scripture saith , these must acquit themselves as approved worke-men to god , and shall therefore receive a crowne of glory at the appearance of the chiefe shepheard , and must in a speciall manner fight the good fight of faith , and must be worke-men who neede not to be ashamed . but these are not required of all the church visible ; all are not men of god , and ministeriall souldiers of christ , and feeders of the flock , but only such as timothy , titus , and elders like to peter , as these b scriptures prove . for the reward of a prophet is not due to all . . arg. that government is not of god which taketh away the ordinary degrees of members in christs body the church . but government exercised by all the visible body taketh away the deversity of offices , members , places , of rulers and ruled , ergo ; i prove the assumption . . all have one and alike equall power of governing , all the members are one in place , and office , all are eyes , all eares , all are hands , according as all have one joynt and common interest , and claime to christ. one is not an eye and head in relation to another : for all are both governours and governed , all the watchmen , and all the city ; all the flock , and all the feeders , all the house , and all rulers , key-bearers , stewards , all the children of the house , all the fathers , tutors , to bring up , nu●ture , and correct the children . . if the power and use of the keys result from this , that the corporation is the spouse , body , sister of christ , the redeemed flock , what should hinder but according as god inequally dispenseth the measure of grace , to some more , to some l●sse , so some should have more , some lesse power of the keys , and some exercise more eminent acts of government , as they be more eminent in grace ; some lesse eminent acts ; and if we grant this , we cannot deny the order of a hierarchy amongst pastors . this connexion may be denied happily by our brethren , but there is no reason , if their arguments be good , they alwayes conclude church-power from the graces of the members of the church . . concl. it is cleare then that the state of the church cannot be called popular , and the government aristocraticall , or in the hands of the elders , as our brethren meane . . because by our brethren , the government and the most eminent and authoritative acts thereof are in the hands of the people . ergo , both state and government are popular . . because the people are not only to consent to the censures , and acts of government , but also authoritatively to judge with coequal power with the eldership , as they prove from , cor. . . . a the parisian doctors , the authors of this distinction acknowledge a visible monarchy in the church , and are far from popular government . let us heare what our brethren say for the government of the people , and their judiciall power in generall . quest. . our brethren say , the colossians are exhorted , col. . . to say to archippus , take heed to the ministery , that thou hast received of the lord , to fulfill it in all points ; ergo , the people are to censure and rebuke the pastors , and therfore they may , and ought to exercise acts authoritative . ans. . this is an argument off the way with reverence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say to archippus , take heede , ergo , say judicially and rebuke with all authority , it is an argument à genere ad speciem affirmativè , and a non-consequence , mat. . . if he will not heare them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the church ; ergo , exercise an act of authority over the church , ioh. . . the jewes said unto him . ergo , they said it authoritatively , ioh. . . if we say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have no sinne ; by no authority can we say we have no sinne , luk. . . take not thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye shall say rev. . . . the fathers , as a augustine , b chrysostome , c ambrose , d hyeronimus ; the schoolemen , as e aquinas , f d. bannes , g suarez , say , correcting of our brother is , ( sublevatio miseriae peccantis . ) a succouring of the misery of a sinner . h cajetan●ait , actum correctionis elici à prudentia , imperari à misericordia : to warne or rebuke our brother is an act of prudence commanded by mercy and compassion . i and. duvalius saith , it is an act , non solum juris divini , sed etiam naturalis ; and he citeth lev. . thou shalt not hate thy brother in thy heart , but shalt rebuke him ; and shall beare one anothers burdens , and so fulfill the law of christ. and k greg. de valent. saith it is a spirituall almes , & actum misericordiae , quo subveniatur spirituali necessitati fratris . so the doctors l of the canon law. so the fathers say , m as basilius , esse benevolentiam potius , quam severitatem . n augustin . vulnus fratr is contemnis , vides cum perire & negligis , pejor es tu tacendo , quam ille te offendendo . o excellently hieronim . sivide at in corpore carnes putridas , & dicat . an ad me pertinet ? scias , quiae crudelis est . and p nazianz. charitatem potius hic quam potestatem ostendendam . to rebuke is a worke of charity , rather then of power . q calvin saith , good ministers stand in need to be admonished . r davenant thinketh that archippus in the absence of epaphras his collegue was to supply his absence , and , it is like , was somewhat cold , and therefore needed to be admonished . but because the collossians were to exercise an act of mercy towards their pastor , which the law of nature enjoyned them , it is a wide inference , therefore they had church authority and power over him , to censure , deprive excommunicate him ; so the faithfull receiveth a charge , hos. . . say ye to your brethren ammi , and to your sisters ruhammah . . plead with your mother , plead ; pleading for wheredomes is more then a simple exhorting of archippus , yet none can well collect from these words , that those faithfull who kept themselves cleane from the common defection , had power of jurisdiction over their breth en , sisters , and mother , to censure them judicially , and by authority to un-church them . and certainely the apostle , if he had commanded here the judiciall act of church-jurisaiction to all the saints of colosle , men and women who may admonish archippus , we we would looke he had said , ( command , and charge with all authority archippus to take heed to his ministery . ) also , it is much to be doubted , if the duties of rebuking , exhorting , and comforting one another , be positive acts of church-membership , which the fellow-members of a visible congregation owe one to another by vertue of a church-covenant , or that the people owe to the pastor in a church way , for these ( ex hort , teach , comfort one another ) are duties mutuall , not restricted to fellow-members of a visible church , or parish , but such as we owe to all the members of the catholique church , as we are occasionally in company with them . yea , and duties ( as our brethren say ) that sister churches owe to sister churches , and acts of the law of nature that we owe to all , as brethren , not as brethren in church-membership , levit. . . onely . i will here answer : what robinson saith , a by the keyes is meant the gospell opening a way by christ and his merits , as the doore into the kingdome , the power of binding and loosing , opening and shutting heaven , is not tied to any office or order in the church , it dependeth onely upon christ , who alone properly forgiveth sinnes , and hath the key of david , and this key externally is the gospell , which , with himselfe , he giveth to the church , isa. . . rom. . . ergo , the keyes are given to all , though not to be used by all and every one alike , which were grosse confusior . the keyes were not given to peter as prince of the apostles , as papists say , nor to peter as chiefe officer of the church , and so to prelates ; nor to peter as a minister of the word and sacraments ; but we say , to the conf●ssion of faith , which peter made by way of answer to christs demand , and therefore to every faithfull man and woman , who have received the like precious faith with peter , pet. . . ans. . if the keyes be given to as many as the gospell is given unto , all have the keyes who are beleevers , children , women , whether within or without the church ; for all have obtained alike precious faith . so it is vaine to speake there of a church builded on the rock● , or of any ministeriall churc● . . the keyes are not given to the naked office or order , distinct from the spirits working and proving the acts of preaching and discipline to be mighty through god , cor. . to open hearts , act. . . for what , or who is paul ? and who is apollo , but ministers by whom ye beleeved ? cor. . . and christ alone worketh with the sacraments , and without him great iohn baptist can but baptize with water . joh. . . yet all say administration of sacraments externally is so tied to the office , as none can administer them without warrant , but pastors , john . math. . cor. . . and therefore this is weake , to prove that because christ onely hath the keyes of the word ; yea , and of the sacraments also . that therefore he hath not committed the keyes to certaine officers under him , who are stewards , and key-bearers . . the places alledged prove not is. . . christ is given to us , that is , to the church , as to the subject ; o say it not , but to us the church , as the object and end for our salvation . ergo , the keyes and the gospell are given to the church , yea and to every faithfull , that they may , by preaching , open and shut heaven . you cannot say so . also rom. . . to the jewes were committed the oracles and scriptures , that every one might be a priest and prophet , to teach and sacrifice ; it is a shame to say so : but to the jewes , as to the object and end , that by the scriptures and faith in these oracles , they might be saved . . the keyes , that is , the gospell , is given to all , though not to be used alike by all and every one ; which were grosse confusion : that is the same we say , the gospell in use is not given alike to all ; but to the believers as to the object and end ; to the officers , as to the subject and proper instrument . and so you fall into grosse confusion while you eschew it . robinson , a the keyes be one and the same in efficacy and nature , and depend not upon the number and excellencie of any persons , but upon christ alone , though the order and manner of using them be different . ans. the sacraments remaine one and the same in nature and efficacy , who ever be the persons , many or few , excellent or not excellent , in whose hands soever they be ; it followeth not therefore , the power of administration of sacraments is given to all . . we see no difference in the order and manner of using the keyes ; if all , even a faithfull man or woman either , may also truly and effectually loose and binde both in heaven and in earth , as all the ministers of the world , for those be b your words . robinson . c these keyes in doctrine may be turned also as well upon them , which are without the church , as upon them which are within , and their sinnes either loosed or bound , matth. . in discipline not so , but onely on them that are within . cor. . answ. if this distinction were in gods word , we would receive it , but seeing by preaching there is receiving in and casting out , and binding and loosing . i aske , how these , who were never within , can bee judged and cast out by preaching more then by discipline ; may pastors judge these who are without by preaching , and not judge those who are without by discipline , and that in a setled church ? robinson . a there is an use of the keyes publike , ministeriall , by men in office , by the whole church joyntly together , or private , by one person severally who is out of office , and yet the power of the gospell is still one and the same , notwithstanding the divers manner of using it . answ. . if one alone have the keyes spoken of , matth. . there be keyes ministeriall made by christ before the house be builded , and have walls , roofe , or doore , the keyes all take to be metaphoricall , and to presuppose a company , a constituted church , where some are put in , some put out ; these private keyes of women to open and shut heaven upon men , and so to usurpe authoritie over the man , are no church-keyes , and if they be not church-keyes they are not for our dispute . robinson b if the keyes of the kingdome of heaven be appropriated to the officers , then can there be no forgivenesse of sinnes without the officers , and there is no entrance into heaven but by the doore , there is no climbing over any other way , and without the key the doore cannot be opened : then if there be no officers in the church , or if they take away the key of knowledge c then must the multitude perish eternally . answ. though the keyes be appropriated to officers , it followeth not , there is no forgivenesse of sinnes , nor opening of heaven at all without officers ; but onely no ecclesiasticall forgivenesse , no church-opening by a ministeriall power , but through ministeriall keyes ; and opening cannot ordinarily be without officer● . faith commeth by hearing , ergo , no faith by reading . baptisme saveth , ergo , no salvation without baptisme , so doe anabaptists reason , as saith d gerardus ; so reasoneth a socinus , averring , it is a worke of charity necessary to salvation , therefore all may preach ; and the same doth both the raccovian● b catechisme and c ostorodius say , yea , and theoph. nicolaides d defending muncerus the anabaptist . though keyes bee a publike ordinary meane in a constituted church , it followeth not therefore , there is no other way of opening heaven . in the sacraments remission of sinnes is sealed , and heaven opened , it follows not therefore , all may administer the sacraments . . what inference is here ? if the keyes bee appropriated to officers , then people must perish when officers faile ; certainly so saith the lords spirit : proved . e where there is no vision , the people perish ; and this is a fearfull soul judgement , when god removeth the f candlestick ▪ g and there is no prophet to shew how long ; h and the people are plagued with a famine of the word of god ; yet there be other meanes then publike ministery . he addeth : i they which may forgive sinne and sinners , save soules , gaine and turne men to the lord , to them are the keys of the kingdome of heaven given , by which they open the doore to such as they thus forgive , gaine , and save . but all th●se , such as are no ministers may doe , as matth. . . corinth . . , , , , . acts . . answ. the proposition is false , for all who open the doore by exhorting and gaining soules , as christians in no church-state may in some cases doe , have not the church-keyes ; for this were to make church keyes without any church , and to make keyes without house , doore , or lock : for the keyes are metaphorically so called , with necessary relation to the church , the house of god , and to the stewards of the house ; the places alleadged are the controversie it selfe , and to others of them i shall answer hereafter . robinson . k the twelve apostles were not called to the office of apostles , matth. . ergo , they doe not as apostles receive the keyes . answ. i trust to prove the contrary hereafter . . if the apostles , matth. . received not the keyes , by no warrant are the keyes given to pastors at all . robinson . l every servant in the house , no lesse then officers have authority ; for the word carrieth authority with it whither soever it goeth , matth. . . and all have received some good thing or gift for the good of the church , and all should watch , but especially the porter . answ. what can be hence collected ? ergo , the keyes are given to all , and all are porters , and all should watch as porters ; for , the word of exhorting given to all , is of like authority when a woman or boy speaketh it , as when a prophet speaketh it . but it is not good to helpe arminius and jesuits , who reason for universall grace given to all and every one from these parables : mr. pemble , and opposers of jesuits , in the doctrine of grace , expound this of pastors . . but let the parable speake of all ; all have authority , because all have the word , all who privately exhort have the word , have authority objective , and of divine obligation , as christians , it is true ; ergo , all have the keyes , it followeth not : but all who privately and occasionally exhort , have not authority officiall by the calling of god and his church , and therefore they have not this , they have not the keyes ; and the word by publike preaching none have , but usurpers , ( save onely called officers ) and because they steale the word , they steale the keyes also ; and because the sacraments have authority from god , it followeth not therefore that baptisme administrated by women is of authority . robinson m acknowledgeth , that elders and bishops were ordained to suppresse false doctrine , and lay hands suddenly on no man ; but it followeth not ( saith he ) that they are to doe this there alone . answ. there alone they must lay on hands , that is , with the presbytery , and in a judiciall way excluding all the people ; for people never in the new testament laid on hands upon any , to ordaine them elders , nor did they it in the old testament . robinson . n the officers , ephes . . are chosen of christ to watch ; so mark . the porter should watch ; ergo , the rest of the servants should not watch , it followeth not , officers are to knit together the saints , and so are all who are spirituall , gal. . . the officers are to edifie , so are all to edifie one another , thess. . . answ. the argument must be thus , these who are to watch , to knit together the saints , to edifie them , have received the keys , and are governours , and are officers ; but all the faithfull are to watch , to knit together the saints , ergo ; first , the major is false ; for if because the saints may edifie , they shall have joynt power and use of the keys with the officers , they may administrate the sacraments . now , because they may in a christian way doe some acts of edifying , it followeth not that therefore they may doe these acts by power of the keyes , and with an ecclesiasticall and church-power ; they may doe the same duty , ergo , with the same power . a scholler may teach his school-fellow the same lesson that his master doth teach him ; ergo , he may doe it by the same magisteriall authority : a wife may cure a disease , ergo , shee may by the same authority that a doctor of physicke , approved by the incorporation of physicians , cure a disease , it followeth not : beleeve me , so still doth a socinus , and b ostorodius , c theoph. nicolaides , reason against gods ordinance of a sent ministerie . d robins . god hath indeed set in the body some to be eyes and mouth , and hath not said to all the church , goe and preach ; but , first , they have not their gifts from the church . secondly , you would have the body to starve , if such hands as deacons will not feed ; and all the body blinde , if the eyes of the watchmen be blinde . answ. yet thus much is granted , that gifts give not the keyes , nor authority to use gifts ; and so that all beleevers , though gifted and graced also , have not power of the keyes . . it 's certaine , that in a constituted church there be no hands nor mouthes to doe and speake by authority , and ex officio , by vertue of an office , save onely elders and pastors , and that if they doe or speake , they doe it extraordinarily , when churches hands are lame , and her eyes blinde ; or if they doe and speake ordinarily , it is from the law of charity in a private way , not by power of the keyes , and as judges and officers . manuscript . ch . sect . the churches , not the angels of the churches , are blamed for not executing censures against balaam , jezabel , the nicolaitans . ( g ) robinson saith more , . these whose workes christ commendeth , for that dwelling where sathans throne was , they kept his name and denyed not his faith ; these he reproveth for suffering the doctrine of balaam and the nicolaitans , , , . . they which were commended by christ , for their workes , love , service , faith , patience , increase of workes ; are reproved for suffering jezabel , but these were not the angels onely . . these conjunctions ( but ) ( never the lesse ) say , though they were z●alous in many things , yet they failed in not being zealous enough against false teachers . ans. . these connexions prove guiltinesse in angels or pastors , and one common fault may be laid upon them all , but hence it followeth not ; that they all , abused one and the same power of the keyes , as being all collaterall judges , no doubt the angels preached not against balaam , j●zabel , and the nicolaitans doctrine , and yet women dwelt where sathans throne is , and there faith and patience was commended , and yet our brethren will not say women are rebuked , and all the beleevers , because they did not pastorally preach against balaam , and iezabel ; so this argument hurteth them as much as our cause . the pastors were guilty , because they did not in their place use the keyes ; and the people , because they did not say to archippus and their officers , take heed how you governe ; as israel was involved in achans trespasse , because they warned not one another . . seeing the spirit of god maketh mention of churches in the plurall number , and every one of the seven churches , of ephesus , rev. . . of s●yrna , v. . of pergamus . of thyatira of sardis . . philadelphia . laodicea . it is cleare , there were more churches then a single congregation , and an independent incorporation in every one of them , and so a presbytery of angels in every one of them behoved to be guilty of this neglect of discipline , yet not all one and the same way . it is not cleare enough , though that the whole church in ephesus was to be rebuked , or that all and every one of the elders , whereof there were a good number , ( act. . . he prayed with them all they all wept sore , ) were guilty of these abuses of the power of the keyes ; for in sardis there were a few names which had not defiled their garments , yet the whole body is rebuked . manuscript , ch. . sect. . when the word congregation is put for the elders or judges only , it is never understood of them sitting in consistery and judgement there alone by themselves , and apart from the people , but in the presence of the publick assembly , who also had liberty in such cases to rescue an innocent from unjust judgment , sam. . . i answer , we urge not a church assembly of elders only to exclude the people from hearing yea and in an orderly way , from speaking , reasoning and disputing even in our generall assembly , but for judiciall concluding , we find not that given to any , but to the church-guides , act. . . act. . . it is not a good argument , the people sate with the rulers and rescued innocent jonathan , sam. . therefore all the people may fit and give judiciall sentence or impede the elders to sentence any . this i grant , is alledged by ainsnorth a for to give popular government to the people ; as also , king . . and ier. . , . but . a fact of the people is not a law. . it was one fact and that in an extraordinary case of extreame iniquity in killing innocent ionathan a prince and leader of the people . . in a civill businesse , and the people were to be executioners of the sentence of death , and they saw it manifestly unjust . . they were not the common people only , but in thar company were the princes of the tribes and heads , and the king and his family only on the other side ; what will this infer , but that there were no kings in israel , who had power of life and death , nor any judges , as ainsworth , contrary to scripture sayth , but that the people were joynt judges with the king , and that the people in the new testament are co-equall judges with the elders , from so poore an example ; and so the separatists b proving from the peoples power of judging in civill causes ( which yet is a wide mistake ) and a punishment bodily to be inflicted upon strangers as c paget doth learnedly observe ; doe conclude the peoples power of judging in ecclesiastick causes , which concerneth only the members of the visible church . manuscript . we grant , it is orderly to tell the elders the offence , that the whole church be not frivolously troubled ; but it followeth not , that the officers may judge there alone without consent of the people : he who told his complaint to the levite , told it orderly enough to the whole congregation assembled at mizpeh jud. . ans. these to whom we are to complaine , these and these only , are to be heard , and obeyed as judges binding and loosing in earth and validly in heaven , mat. . but these are not the multitude , nor one elder only , but the church of elders . . if the church of believers be the only subject ( as you teach ) of the keys , and not the elders , but in so far as they are parts of the believing church , then it is more orderly to complaine to the multitude who only are proper judges , then to elders who are not properly judges . manuscript . a second reason why we allow such power to the people in church censures , is from the church of corinth . . he directeth the whole church of corinth to whom he writeth , to excomunicate the incestuous man. ans. he writeth to all the faithfull , and so to women ; the woman is not to usurpe authority over the man , cor. . . tim. . , . but to voyce judicially in excommunication is an act of apostolick authority . manuscript . ib. the whole church is to be gathered together and to excommunicate , ergo not the bishop and elders alone , . pauls spirit was to be with them and christs authority , . the whole church , cor. . did forgive him , . nothing is in the text that attributeth any power to the presbytery apart , or singularly above the rest , but as the reproofe is directed to all , for not mourning , so is the commandement of casting out directed to all . ans. . it is cleare that if some were gathered together in the power of christ and the spirit of paul , that is , in the authority that he received over the corinthians , for edification , . cor. . . and pauls rod , cor. . . then as many as were convened church-ways , and mourned not for the same , did not cast out and authoritatively forgive ; seeing women and believing children did convene with the whole church , and were not humbled for the sinne ; and yet women and believing children cannot be capable of pastorall authority over the church , which was given for edification . . the power of the lord jesus , that is , the keys of the kingdom of god were committed to peter , as to a pastor , mat. . and power to bind and retaine , to loose and pardon sinnes , joh. . , , . which power is given to these who are sent as ambassadors as the father sent christ , v. . which power cannot be given to puffed up women , . except this be said , the text must beare that there was not a presbytery of prophets , governors and teachers there of all , who had a more eminent act in excommunicating and church pardoning , then the women who mourned not , for by what reason our brethren would have the act of excommunicating an act of the whole church convened , including all to whom paul writeth , women and children , by that same reason we may appropriate it to these only , who are capable of pauls pastorall spirit , and authority , according as attributes are appropriated ( by good logick ) to their own subjects , else that cannot be expounded cor. . . for ye may all prophecy one by one . what ? may all that the apostle writeth unto , cor. . . prophecy one by one ? even the whole church , even all sanctified in christ jesus ? called to be saints , and all that in every place call upon the lord iesus ? i thinke our brethren will not say so : so when paul sayth , thess. . . esteem highly of these that are over you if that command be directed to the whole church of the thessalonians which is in god our father , as the epistle is directed to them all , thess. . . then doth paul command the elders in thessalonica to esteem highly of themselves , for their own workes sake : if exhortations be not restricted according to the nature of the subject in hand we shall mock the word of god , and make it ridiculous to all . ainsworth sayth , the putting away of leaven was commanded to all israel . ergo , the putting away of the incestuous person is commanded to them all in corinth without exception , and the putting away of the leper was commanded to all israel . i answer . . proportions are weake probations , . every single woman , . privately in her own house , . without churches consent and authority was to put away leaven ; but it is a poore inference , therefore every woman in corinth he●e alone might excommunicate without the churches authority , and in their private houses . . the priest only judicially putteth away the leper , deut. . . and the priests without the peoples consent put out uzzah their prince from the sanctuary , when he was a leper . . ch●on . . . manuscript . lest this judgement should be restrained to presbyteries only , he magnifieth the judging of the saints , taking occasion from thence to stretch their judicature , in some cases , even to the deciding of civill causes , rather then that they should fly suddenly to law one against another , before infidels . ans. that upon this church judging , he taketh occasion to magnifiy the judging of the saints , i see not , for he passeth to a new subject in reprehending their pleadng , before heathen judges . . though that cohesion of the chapters were granted , yet doth he not magnifie the judging , of all the multitude , the saints of men and women shall judge the world by assenting to gods judging , but all the saints , even women , are not church-iudges . also he extendeth judging of civill causes to the most eminent seniors amongst them v. . is there not a wise-man amongst you ? no , not one who shal be able to judge betwixt his brethren ? and therefore he layeth a ground , that far lesse can all the rest of men and women be judges ecclesiastick to binde and loose validly in earth and heaven , but onely the wiser and selected elders . i may adde what master robinson sayth , that our argument from confession , may be objected to the apostles no lesse then to separatists , acts . . they presented two ; that is , the multitude which were about an hundred and twenty men and women , and act . . and the while multitude presented seven deacons to the twelue apostles , and the twelve apostles called the multitude , and so spake to them and v. . prayed and laid hands on the deacons . now when the multitude acts . presented joseph and matthias , it behoved them to speak ; spake they joyntly , or all at once ? this were confusion , contrary to , cor. . . did the women speak ? they must not meddle in church-maters , v. . did children speak ? it is impossible ; so acts . did all the twelve apostles speak at once ? and pray ( vocally ) at once ? did the whole multitude speak when they presented the seven deacons ? that is confusion ; by these and the like , women and children are utterly excluded from the church , as no parts of it , acts . . the whole church sent messengers to antioch , co● . . . the whole church commeth together in one , to exercise themselves in praying and prophecying , but children could not send messengers nor pray , nor prophecy , and women might not speak in the church , and therefore women and children must be excluded from being parts of the church ; if one be excluded , why not another ? and so till we come to the chiefe of the congreation . ans. this is much for us every way ; therefore the , acts . and the multitude , acts . did present the two elect apostles , and the seven deacons by some select persons , and when these select persons spake , the church spake , and when one apostle prayed the whole twelve prayed ; ergo , there is a representative church which performeth church actions in the name of the church , and you will have a representative church in the new testament to be a point ( as you say a ) of judaisme ; yet here you are forced to acknowledge it , . by all good reason when christ , mat. . sayth if he refuse to heare the church , that is , the speaking and commanding church , let him be as a heathen , he must speak of a representative church ; for a collective body of all believers even women and children cannot command , nor soeak in the church , and it were confusion that women and children should bind and loose on earth as christ doth in heaven , and when paul sayth that the convened church , cor. . should cast out the incestuous person , he meaneth not that they should all judge him by the power and authority of christ , and the pastorall spirit of paul ; therefore your doctrine is false , that as many are judges in the judiciall acts of excommunication , as did not mourn for the sin , as were saints by calling , and to whom paul writeth , cor. . and as met together for the publick worship , for it is as great confusion for women and children who are true parts of the church to be iudges , cloathed with christs authority , and pauls ministeriall spirit , as for women to speak , or for twelve apostles to pray all at once vocally in the church ; and the whole church is said , acts . . to send messengers , and canons to antioch to be observed , and yet that whole church are but , in the act of governing and decerning , and judiciall passing of these acts , only apostles and elders , acts . . v. . act . : act. . . ( ergo ) it followeth not that we exclude women and children from being parts of the church , or that all are excluded except elders ; all are parts of the mysticall , and redeemed church ; officers are only the ministeriall church , and mat. . christ speaketh only of a ministeriall church in the judiciall act of excommunication ; though if you speak of excommunication in all the acts of it , we doe not exclude the whole multitude , mat. . nor cor. . from a popular consenting to the sentence , and a popular execution of the sentence of excommunication and therefore though the whole church convene , yet the whole church conveneth not with pauls ministeriall spirit to excommunicate judicially ; either must our brethren here acknowledge a synocdoche , as well as we , yea and a representative and select church in the judiciall act of excommunication , else they must say , that women and children , ex officio , by a ministeriall spirit doe judge and so speake in the church , for he who judgeth ex officio , in the church , may and must speake and excommunicate in the church ex officio : but more of this hereafter . chap. . sect . . quest . . whether or no is there a necessity of the personall presence of the whole church in all the acts of church-censures ? the author a giveth us ground for this question , whiles as he holdeth the company of believers cloathed with the whole power of the keys , and these meeting all of them , even the whole church to be the only visible instituted church . and b ainsworth sayth , with what comfort of heart can the people now excommunicate him , if they have not heard the proceedings against him ? let wise men iudge , if this be not spirituall tyranny , that elders would bring upon the conscience of men ? also it would seem● if the people be to execute the sentence of excommunication , that they cannot in faith repute the excommunicated man , as a heathen and a publican , and eschew his company , except they be assured in conscience , that he is lawfully cast out : now how shall they have this assurance ? the elders say , he is lawfully cast out , and the cast out man sayth , no , but he is wronged ; therefore it would seem that all the people must be personally present to heare that the processe be lawfully deduced against him , else they punish , upon a blind faith , now the like question is , if souldiers can make war , if they be not present at the counsell of war to know the just reasons of war , which the prince and states doe keepe up to themselves , upon grave considerations . and the same is the question , if the lictor and executioner of the judges sentence be obliged in conscience to know , if the judge have proceeded orderly and justly , or if he upon the testimony of the judge , may execute the sentence of death . . distinction , there be oddes betwixt a free willing people executing the sentence of the church , and meere executioners and lictors . . dist. there is a doubting of conscience speculative , through ignorance of some circumstance of the fact ; and a doubt of conscience practicall through ignorance of something , which one is obliged to know , and so there is also a speculative and a practicall certainty of a thing . . dist. there is one certaeinty required in questione juris , in a question of law , and another in questione facti , in question of fact . . dist. there is , and may be an ignorance invincible which a man cannot help , in a question of fact ; but papists and schoole-men erre , who maintaine an invincible ignorance in questione juris , in a question of law , and in this they lay imperfection on gods word . . dist. there is a morall diligence given for knowledge of a thing which sufficeth to make the ignorance excusable , and there is a morall diligence not sufficient . . dist. there is a sentence manifestly unjust as the condemning of christ by witnesses , belying one another , and a sentence doubtsomely false . . conclu . the members of the visible church are not meere lictors and executioners of the sentences of the elder-ship , . because they are to observe , warne , watch over the manners of their fellow members and to teach , exhort , and admonish one another ; and are guilty , if they be deficient in that , . because by the law of charity , as they are brethren under one head christ , they are to warne and admonish their rulers . and by the same reasons the people of the jewes were not meere executioners , though they were to stone the condemned malefactors , yet were they not judges as ainsworth sayth . it is true levit. . . they were to kill him who offered his seed to moloch ; but the precept is given first to moses the supreme magistrate , the accused for innocent blood stood before the children of israel , num. . . but their gnedah signifieth the princes , i●s . . . the slayer shall declare his cause before the elders of that city , sam. . . there be tribes who are feeding or governing tribes , or chron. . . judges : there is no reason to understand by the children of israel or the congregation , only the common people , when the word doth include a congregation of princes , so num. . . the levites are the children of israels shake-offering a ainsworth saith the people are put for the princes , the sins of unjust judges are peoples sinnes , not because they judicially exercise unjust acts , for they should not judge at all , but because they mourne not for the publick sins of judges , eze. . and because the people love to have it so , jer. . . . concl. when the sentence of the judge is manifestly unjust , the executioners and lictors are not to execute it ; for doeg the edomite sinned in killing the lords priests at the command of saul , and the footmen of saul did religiously refuse that service , sam. . . the souldiers who crucified christ , not only as men , but as licto●s , sinned against a principle of the gospel which they were obliged to believe ( maries sonne is the true messiah ) nor are we to joyne with a church excommunicating a man , because he confessed christ iob. . nor need we consent to these , that the senate of venice is excommunicated by paul the fift an. . and henricus borbonius king of navarre by sixtus . and elizabeth of england by pius . and henry the . by gregory . or hilderland , and martin luther by leo the . an. . the pope is not the catholick church , as many learned papists , especially , the parisian theologues teach . . concl there is not required the like certainty of conscience practicall in a question of fact , that is required in a question of law. . because in a question of law all ignorance is morall and culpably , evill to any who undertaketh actions upon conscience of obedience to others ; for to all within the visible church the word of god is exactly perfect , for faith and manners ; and every on is obliged to know all conclusions of law that are determinable by gods word . . every one in his actions is to do● out of a plerophorie , and a full perswasion of heart , that what he doth , pleaseth god , rom. . . i know and am perswaded by the lord jesus , that nothing is uncleane of it selfe . . we are to doe nothing but what is lawfull , and what in our consciences we are perswaded is lawfull , and are to know what is sinne , and what is no sin . all souldiers in war , and lictors , and these who execute the sentence of excommunication , are to know , what are the just causes of war , and what crimes by gods law deserve death , and what not , as what homicide , sorcery , parricide , incest , and the like sinnes deserve by gods law , and what not : because every one is obliged to know morally , what concerneth his conscience that he be not guilty before god ; the executioner who beheaded iohn baptist sinned , because he was obliged to know this ( a prophet who rebuketh incest in a king , ought not to be put to death therefore ) it was unlawfull for the men of iudah to come and make war with ieroboam and the ten tribes , because god forbade that war , ki. . , . . concl. it is not enough that some say , if the question be negatively just , then souldiers and executioners , and people may execute the sentence , that is , if they see no unlawfulnesse in the fact , i meane unlaw fulnesse in materiâ juris , in a matter of law ; hence some say , subjects and common souldiers not admitted to the secrets of the councell of war , may fight lawfully , when there is this negative justice in the war ; but forraine souldiers who are conduced , may not doe so a for the law sayth he is not free of a fault who intermedleth with matters which belonge not to him , to the hurt of others ; so teacheth b suarez c d. bannes d andr. duvallius , yet the command of the prince can remove no doubt of conscience , also that the cause of the war in the matter of law , so far as it is agreeable to gods word is not manifest to executioners , is there culpable ignorance no lesse then the ignorance of a sentence manifestly unjust , ergo , the practise of these who execute a sentence negatively only just , is not lawfull , i prove the antecedent , beacuse the practicall ignorance of what we doe which is not warranted by gods word is alwayes culpable , whether the cause be cleare or darke : for no obscurity of gods law doth excuse our ignorant practise , when the word of god can sufficienty resolve us . . it is not enough that our morall actions in their lawfulnes be just negatively ; because actions morall which are beside the word of god ( praeter dei verbum ) to us , who hold gods word perfect in faith and manners , are also , contra dei verbum , against the word of god , and so unlawfull . . because actions morall having no warrant but the sole will and commandement of superiors , are undertaken upon the sole faith : that what superiors command , if it seeme not to us unjust , though it be in it selfe unjust , may lawfully be done . now we condemne this in schoolemen and popish casuistes , that the commandement of superiors ( as sayth gregor . de valent. bannes , suarez , silvester , navarre ) may take away and remove all doubting of conscience , and make the action lawfull . whereas a navarre , b corduba c sylvester d adrian , hold that an action done without a due practicall certainty is unlawfull . if he shoud diligently ( e sayth suarez ) search for the truth , and cannot find it , yet the doubter may practise , so he practically perswade himselse , he doth it out of a good mind ; and whereas the jesuite sayth , that it is his negligence in not seeking the truth , he answereth , his negligence which is by past , cannot have influence in his present action , to make it unlawfull , because it is past and gone . but i answer , it is physically past , but it is morally present , to infect the action as habituall ignorance , maketh the acts of unbeliefe morally worse or ill . and to these we may adde , that he who doth with such a doubt , . he sinneth , because he doth not in faith f . he exposeth himselfe to the hazard of finning , and of joyning with an unjust sentence . . it is the corrupt doctrine of papists who muzzle up the people in ignorance , and discharge them to reade gods word , and so maintaine ( because of the obscurity and imperfection of gods word which is not able to determine all questions ) that there is an ignorance of many lawfull duties which is invincible , and to be excused , as no wayes sinfull , and which vitiateth not our morall actions , so a thomas b bonaventura , c richard d gabriel e occam f antoninus g adrianus h almaine i suarez , though occam and almain may be expounded favourably . . concl. souldiers , lictors , servants , people under the eldership , are not meere instruments moved only by superiors , as schoolemen say . . because they are morall agents , and are no lesse to obey in faith , then superiors are to command in faith and they are to obey their superiours only in the lord. . they are to give all diligence that they be not accessary to unjust sentences , lest they partake of other mens sinnes . what k aquinas l greg. de valent m and and. duvallius saith against this , is not to be stood upon . . concl. but in questione facti , in matters of fact , there is not required that certainty of conscience . but that we may more clearely understand the conclusion , a question of fact is taken three wayes . . for a fact expressely set down in gods word , as that moses led the people through the wildernesse , that cain slew his brother ab●l , these are questions de facto , not questiones facti , and must be believed as n almaine and o occam say well , with that same certainty by which we believe gods word . . a question of fact is taken for a question , the subject whereof is a matter of fact , but the attribute is a matter of law , as ( if christ in saying he was the son of god did blasphem ) if the lords priests in giving david shew-bread , did commit treason against king saul ) there is some question there made circa factum , about the fact , but it is formally a question of law. for these questions may be cleared by gods word , and the ignorance of any questions which may be cleared by gods word , is vincible , and culpable , for the law sayth a the ignorance of these things which we are obliged to know is culpable , and excuseth not . but thirdly a question of fact is properly a question ( whether this corinthian committed incest or no ) ( whether tittrs committed murther , or no ) and in this there is sometimes invincible ignorance , when all diligence morally possible is given , to come to the knowledge of the fact . now we know here the question of law must be proved by the law , all are obliged in concience to know what sinnes deserve death and excommunication . but whether this man iohn , anna , marie hath committed such sins , is a question of fact and cannot be proved by the law , or the word of god , for a the l●● is not anent singulars or particulars , this is proved by sense and the testimonie of witnesses ; and therefore the certainty practicall of conscience here is humane and failible , not divine and infallible . now though souldiers , lictors , or people joyne to the execution of a sentence , and have their doubtings anent the fidelity of the witnesses , yet when all diligence morally possible is given to try the matter , they may well be said to doe in faith , though they have not certainty of faith concerning the fact , , because there cannot be certainty of divine faith in facts ; mens confession , sense , the testimony of witnesses cannot breed divine faith : yea here the judge himselfe may condemne the innocent , and yet the sentence of the judge may be most just because the witnesses are lyers , and the judge giveth out that sentence in faith , because gods word hath commanded him to proceed , secundum allegata & probata , he must give sentence under b two or three witnesses ; yea , though the judge saw , with his eyes , the guilty commit the fact , yet he cannot by gods law condemne him , but upon the testimony of witnesses ▪ for the wise lord seeth what confusion and tyranny should follow , if one might be both index , actor , & t●stis , the iudge , the accuser , and the witnesse . and when the judge giveth out a sentence to absolve the guilty and condemne the innocent , his sentence is judicially and formally just , and materially and by accident and contrary to his intention only unjust , if the judge in that case should say ( as master weemes observeth well ) c such a proposition is true when he knoweth it to be false , and being posed and urged in conscience , is this an innocent man or no ? it he should answer and say he is not , he should then answer contrary to his knowledge ? but as a judge he must answer , he is not innocent , because witnesses being with all possible diligence examined , have condemned him , and it is no inconvenience here to say , that the judge hath one conscience as a man , and another contrary conscience as a judge , in the question of fact ; for god hath tyed his conscience , as a judge , to the fidelity of witnesses , known not to be false . i desire the reader to see anent this more in a bonaventura b richardus c occam d antoninus e adrian , f and our countreyman iohn weemes and g henricus . now because souldiers , lictors , and people are not judges , if they know the fact in law deserveth such and such punishments , where the sentence is not manifestly false and unjust , but in the matter of law just , though erroneous in the matter of fact , all possible dilligence being used by the judges , they are to execute that sentence upon the testimony of the judges , though they be not personally present at the proceedings of the judges and eldership which may be proved many wayes . . by the confession of our brethren , i● any of the congregation be absent by sicknesse , child-birth paine , trading over sea , imprisonment , the congregation doth justly put away from amongst them the incestuous corinthian , and they who are absent are to repute the party excommunicate , as a heathen ; as their own practise is at censures in the week-day , the largest halfe of the congregation is absent , yet the absent upon the testimony of the church hold valid what is done by the church . . other sister churches who ought not to be present at church-censures , as our brethren teach , are to repute the excommunicate cast out by a sister church-independent ( as they say ) as an heathen , because being bound in heaven : here , is he not bound in a church visible , one mile distant from the church excommunicating ? yet this is no tyranny of conscience . . women are to execute the sentence and to eschew the company of the party excommunicated , yet are they not to be present ●s judges to n●●rp authority over the men . this h robinson granteth . . this should evert all judicatories of peace and war , so many thousands , acts . could not be present at every act of censure and that dayly , nor are acts o● discipline necessarily tied to the lords-day they are ( i grant ) acts of divine worship , but the whole multitude of women and children are deprived of the liberty that god hath given them for six dayes to the works of their calling , if they must be personally present , at all the acts of discipline , to cognosce of all scandals , and to here and receive testimonies against elders under two or three witnesses , which is the office of timothy i this way the overseeing of the manners of the people , which also our brethren laye upon the whole people , taketh up the great part of the pastors office , and the whole office of ruling elders . and if we lay upon the people the worke and all the acts of the office , how can we not lay upon them the office it selfe ? . all israel gathered to war , from dan to beersheba , could not , by vertue of duty and obligation , be present personally at the determination of lawfull war : nay if they were all present , as judges , as c mr. ainsworth would have them , there be no governors and feeders in israel , but all the governed are feeders , and so no magistrate and ruler , as anabaptists teach here . . it were not lawfull for one to be king over more people , then he could in his own personall presence judge , contrary to gods word , that teacheth us to obey these who are sent by the supreme magistrate , as we obey the king , pet. . . . ergo , these who are sent by him are lawfull judges , and yet the king judgeth by them , and in them . . this error is founded upon a worse error , to wit , that the supreme magistrate had no power of life and death in israel , without consent of the people , but certainly there are as specious and plausible reasons , if not more specious , for the peoples government in all civill matters , then there can be for their church-power of judging in the church-matters , and government therof . yet there is no ground for it . . because the rulers only could not be charged , to execute judgement in the morning , to deliver the oppressed , to execute judgement for the fatherlesse and the vviddow , nor can there be a promise made to establish , the kings throne for obeying that commandement , as ( a ) gods word teacheth ; if the people have as great , yea , greater power in judging , then the rulers have by this our brethrens argument . they say all the believers at corinth . cor. . could not be commanded to cast out the incestuous person , nor could they all be taxed for omitting that duty , if they had not power to excommunicate . . neither can the spirit of god complaint that the judges builded zion with blood , and the heads of the house of jacob , and princes of the house of israel did abhor judgement and pervert equity as the prophets say , e nor could they be condemned as roaring lyons and evening wolves , as the prophet sayth : for the judge● might well be faultlesse , when the poore were crushed in the gate , and judgement turned into gall and wormewood , because they cannot helpe the matter , the people are the greatest part in caring matters in judgement . . we see f davids practise in condemning the amalckite out of his own confession , not asking the peoples consent , and in condemning to death g baanah and rehab , for killing ishbosheth . solomon gave sentence h against adoniiah , ioab , shimei , without consent of the people , david pardoned shimei contrary to the counsell of zerviahs sons . . if from the peoples witnessing and hearing of judgement in the gate , we conclude the people were judges , with the rulers , there was never a time , when there was no king in israel , and no iudge to put evill doers to shame , but every man did what seemed good in his own eys , contrary to scripture i because all are a generation of kings and princes no lesse then the ruler himselfe , as anabaptists teach . by the doctrine of our brethren i deny not but he that gathered stickes on the sabbath was brought , num. . . to moses and to aaron and to all the congregation , but the congregation signifieth not the common multitude . for . moses received the sentence from god and pronounced it , and the congregation stoned him to death , and numb . . . the daughters of zelophehad stood before moses , eleazar , and before the princes as iudges , and before all the congregation , as witnesses , not as judges : but v. . . moses gave out the judiciall sentence , from the lords mouth . and king. . . naboth stood in presence of the people to be judged , but the nobles and princes were his judges , because v. . iezabel wrote to the nobles and princes that v. . they should carry out naboth and stone him , to wit , judicially , and v. . the nobles and princes did as iezabel had sent unto them . and ieremiah cap. . pleaded his cause before the princes and people , for v. . the princes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down ( judicially ) in the entry of the new gate of the lords house , nothing can be gathered from the place to prove that the people judged , but because ieremiah spake to the princes and the people who vers . : were in a fury and rage against ieremiah , if ahikam had not saved him from their violence . chap. . sect . . quest . . whether there be no nationall or provinciall church under the new testament , but only a parishionall congregation meeting every lords day , in one place for the worship of god ? the author , in this first proposition denieth that there is any nationall or provinciall church , at all , under the new testament , for clearing of the question observe these . . dist. vve deny that there is any diocescan , provinciall or nationall church under the care of one diocesan or nationall prelate or bishop , but hence it followeth not , there is no visible instituted church now , but only a particular congregation . . dist. vve deny any nationall typicall church , where a whole nation is tyed to one publick worship , in one place , as sacrificing in the temple . . dist. vve deny not but the most usuall acception of a church , or visible meeting is given , as the a refutator of tylenus sayth , to a convention of people meeting ordinarily to heare the word and adminstrate the sacraments b stephanus deriveth it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and c cyrillus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as d causabon observeth ; so these who meete at one sermon are called ecclesia , a church , and it is called ecclesia & concio , sayth the refutator of tilen , e but this hindreth not the union of more particular congregations , in their principall members for church-government , to be the meeting or church representative of these many united congregations . . dist. a parish-church materiall , is a church within such locall bounds , the members whereof dwell contiguously togegether , one bordering on the other , our brethren , meane not of such a church ; for as f pa●● baynes sayth well this god instituted not , because a company of papists and protestants may thus dwell together , as in a parish , and yet they axe of contrary churches , a parish-church formally is a multitude who meete in manner or forme of a parish , as if they dwelt neere together in a place ordinarily , to worship god , as the 〈◊〉 of those who came together to celebrate the lords supper , is called the church , cor. . . for first of all when ye come together in the church , i heare that there are divisions amongst you . 〈◊〉 what ? have ye not houses to eat and drink in ? or despise ye the church of god ? . concl. if we shall evince a church-visible in the now testament which is not a parishionall church , we evince this to be false which is maintained by our brothren , that there is no visible instituted church in the new testament save onely a parishionall church , or a single independent congregation . but this church we conceive to have been no parishionall church . . because these who met dayly and continued with one accord in the temple , and breaking bread from house to house , that is , administrating the sacraments together as our brethren say , were a visible church . but these being first an hundred and twenty , as acts . and then three thousand added to them , acts . . could not make all one single independent congregation , whereof all the members had voyce in actuall government ▪ ergo , they were a visible instituted church , and yet not a parishionall church . the proposition is cleare , the church of ierusalem was one visible church , and did exercise together a visible act of government , in sending messengers to 〈◊〉 acts . . then pleased it the apostles and elders and the whole church ( our brethren say , the whole collective church men , women , and children at ierusalem ) to send men of their own company to antioch . and wrote letters , and some decrees and commandements to be observed . now the many thousands of the church of ierusalem , by no possibility could meete a● one parish , in one materiall house to administrate the lords supper : farre lesse could they be , as is said ; acts . . all continuing stedfastly in the apostles doctrine and followship ( our brethren say in p●rishionall or congregationall fellowship ) and in breaking of bread and prayer , nor could they dayly continue in the temple and breake bread from house to house , being all one church , or a fixed parishionall meeting in one materiall house . now it is cleare , they were 〈◊〉 even after they exceeded many thousands in number , in one parishionall and congregationall government , as our brethren would prove from acts , , , , . and acts . , . else how could they have all their goods common , if there be not one visible government amongst them ? but this government could not be of one single congregation ; for all who sold their goods , and had all things common , could not meete to give voyces in discipline , a judicatory of so many thousand judges were impossible and ridiculous . . paul writeth to the galatians , where there were many parish , churches , gal. . . as our brethren teach , yet doth he write to them , as he doth to the corinthians : where our brethren will have one parish - church , and writeth to them of uniformity of visible government , that they meete not together to keepe dayes , sabbaths , and yeers gal. . . as the iewes did , that they keep not iewish and ceremoniall meetings , and conventions , gal. . . these churches are called one lumpe in danger to be leavened , as corinth is a parishionall lumpe in hazard to be leavened , as our brethren teach . now how could paul will them that the whole lump of all the churches and congregations in galatia , be not leavened , except he lay down a ground , that they were with united authority to joyne in one visible government , against the false teachers : suppose there were twenty sundry kings in brittaine , and twenty kingdoms , could our friends over sea write to us as to one nationall lump , to beware of the spanish faction , except they laid down this ground , that all the twenty little kingdomes , had some visible union in government , and might with joynt authority of all the twenty kingdomes concurre to resist the common enemie ? here that godly and learned divine mr. baynes sayth , communion in government is not enough to make them one church , this ( sayth he ) a maketh them rather one in tertio quodam separabili ( in a third thing which may be separated ) then one church ; government being a thing that commeth to a church now constituted , and may be absent , the church remaning a church , i answer this is a good reason against the prelates diocese●n church , which , as baynes sayth well , is such a frame in which many churches are united with one head - church ( under one lord prelate , common pastor to all the pastors and particular congregations of the diocese ) as part aking of holy things , or at least in that power of government , which is in the chiefe , church , for all the others within such a circuit . now the prel●tes frame of a properly so called church , under one pastor being a creature with a hundred heads , having church and pastorall care of a hundred little congregations and churches , is a dreame , for we know no such church fed by a prelate , nor no such prelaticall argos to oversee so many flocks ; nor doe we contend that the many congregations united in a presbyteriall government , doe make a mysticall visible church meeting for all the ordinances of god. but union of many congregations in a visible government is enough to make all these united churches one visible , ministeriall and governing church who may meete , not in one collective body , for the worship of god ; yet in one representative body , for government : though worship may be in such a convened church also , as we shall heare . the name of the church i thinke is given to such a meeting , mat. . . acts . . though more usually in scripture the church is a fixed congregation , convened for gods worship : now government is an accident separable , and may goe and come to a mysticall church ; but i thinke it is not so to a ministeriall governing church . so the church of ephesus is called a church in the singular number , rev. . . and all the churches of asia , rev. . . but seven churches ; and christ directeth seven epistles to these seven , and writeth to ephesus as to a church having one government , v. . thou hast tryed them which say they are apostles and are not , and hast found them lyers . this was ecclesiasticall tryall by church-discipline , yet ephesus contained more particular congregations then one . . because christ speaking to ephesus only , sayth , v. . he that hath an ear● to heare let him heare what the spirit sayth unto the churches , in the plurall number . because there were a good number of preaching elders in ephesus , acts . . . . and it is incongruous to gods dispensation to send a multiude of pastors , to over see ordinarily one single and independent congregation . . this i have proved from the huge multitudes converted to the faith in ephesus , so huge and populous a city where many iewes and greeks dw●l● , and where the word of god grew so migh●●ly , acts . , , , . and christ writeth to every one of the seven churches as to one , and yet exhorteth seven times in every epistle , that churches in the plurall number heare what the spirit sayth . now as our brethren prove that the churches of galatia , so called in the plurall number , were many particular churches , so doe we borrow this argument , to prove that every one of the seven churches , who are seven times called churche in the plurall number , contained many congregations under them , yet doth . christ write to every one of the seven , as having one visible government . . concl. a nationall typicall church● was the church of the iewes , we deny . but a church nationall or provinciall of cities , provinces , and kingdomes , having one common government , we thinke cannot be denyed : so paul baynes citeth for this , pet. . . pet. . . though we take not the word church for a my sticall body , but for a ministeriall company . but acts . matthias was elected an apostle by the church , as our brethren confesse , but not by a particular congregation who met every lords-day , and in ordinary to partake of all the holy things of god , the word and sacraments . . here were the apostles , whose parish - church was the whole world , mat. . . goe teach all nations . in this church were the brethren of christ from galilee , acts . . and some from jerusalem v. . . no particular church had power ecclesiasticall , as this church had power to choose an apostle , who was to be a pastor over the churches of the whole world , as our brethren teach , so * mr. paget sayth well ; these disciples who waited upon christ , such as barsabas and matthias , were no members of the church of jerusalem , and so what pow●r had a particular church to dispose of them , who were no members of their church ? . that which concerneth all , must be done by all , and that which concerneth the feeding and governing of the church of the whole world , must be done by these who represent the church of the whole world ; but that matthias should be chosen , and ordained an apostle to teach to the whole world , concerned all the churches , and not one particular church 〈◊〉 , therefore there was here either no church ( which no man dare say ) for ●here is here a company of believers where there is preaching and church ▪ government , v. . . . or then there was here a congregation which is against sense and scripture ; or there is a church provinciall , naturall , or oecumenick ; call it as you please , it is a visible church instituted in the new testament , after the ascension of christ , and not a parishionall church . some answer , this was extraordinary and meerely apostolick , that an apostle should be ordained , and is no warrant for a nationall church now , when the churches of christ are constituted . but i answer , this distinction of ordinary and extraordinary is wearied and worne to death with two much employment . . beza , calvin , piscator , tilenus , whittaker , chamier , pareus , bucanus , professors of leyden , walaeus , vvillet , p. martyr , ursinus , &c. and all our divines , yea a lorinus the j●suite , b cajetan , alledge this place with good reason to prove , that the ordination and election of pastors belongeth to the whole church , and not to one man , peter , or any pope . yea c robinson and all our brethren , use this place , to prove , that the church to the second comming of christ hath power to ordaine , and exanthorate and censure her officers . . we desire a ground for this , that the ecclesiasticall power of the church which is ordinary and perpetuall to christs second comming , should joyne as a coll●terall cause in ordination and election of an apostle ▪ which ordination is extraordinary , temporary & apostolick ; see for this d pet. martyr e vvhittaker f bilson g chamier , h pareus , i beza . k calvin , l harmonie of the confessions m iunius , n cartwright o fulk p ursinus q zwinglius r munsterus , and s theodoret ▪ would have us to rest upon apostolick demonstrations like this . and t irenaeus speaketh against rectifiers of the apostles in this u cyprian sayth the like , acts . a church of hebrewes and graecians , together with the twelve apostles is not a particular ordinary congregation , and a governing church choosing deacons , therefore they are a nationall church ; though the first ordination of deacons be meerely apostolick , and immediately from iesus christ , yet the ordination of these seven persons was a worke of the churches power of the keys . now let our brethren speake , if this was a congregationall church , that meeteth ordinarily to the word and sacraments , such as they say the church of corinth was , cor. ● . . so say i of the church , acts . . called apostles , elders and brethren and the whole church , this could not be a particular church ; for no particular congregation hath ecclesiasticall power to prescribe decrees , and canons to all the churches of the gentiles , and that this was done by an ordinary ecclesiastick power that remaineth perpetually in a church , such as this was , is cleare , because our brethren prove that the whole multitude spake in this church from vers . . then all the multitude kept silence , and therefore the multitude ( say our brethren ) spake from v. . all the church voyced in these decrees and canons , say they . . sister churchers keepe a visible church-communion together . . they heare the word , and partake of the seales of the covenant , occasionally one with another . . they eschew the same excommunicated heretick , as a common church-enemy to all . . they exhort , rebuke comfort , and edifie one another , as members of one body visible . . if one sister church fall away , they are to labour to gaine her , and if she will not be gained , as your author sayth a they tell it to many sister churches , if shee refilse to heare them . they forsake communion with her . . here is a visible body of christ , and his spouse , having right to the keyes , word and seales of grace . . here is a visible body exercising visible acts of church-fellowship one toward another . hence here a visible provinciall , and nationall church exercising the specifick acts of a church . ergo , here is a provinciall and nationall church . for to whom that agreeth which essentially constituteth a church visible , that must be a visible church . you will say , they are not a visible church because they cannot , and doe not ordinarily all meete in one materiall house , to heare one and the same word of god , and to partake of the same seales of the covenant joyntly : but i answer . this is a begging of the question . . they performe other specifick acts of a visible church , then to meete ordinarily , to partake joyntly , and at once , of the same ordinances . . if this be a good reason that they cannot be a nationall church , because they meete not all ordinarily to heare the some word , and to partake of the same ordinances , then a locall and visible and ordinary union joyntly in the same worship , is the specifick essence of a visible church ; but then there was no visible nationall churches in iudea , for it was impossible that they could all meete in one materiall house , to partake of the same worship . . these who for sicknes and necessary avocations of their calling , as navigation , traffiquing and the like , cannot ordinarly meet with the congregation to partake joyntly with them of these same ordinances , loose all membership of the visible church , which is absurd ; for they are cast out for no fault . . this is not essentiall to a nationall church , that they should ordinarily all joyntly meet for the same worship , but that they be united in one ministeriall government , and meet in their chiefe members , and therefore our brethren use an argument , à specie ad gen●s negativè ; a provinciall or nationall company of believers cannot performe the acts of a particular visible church ; ergo , such a company is not a visible church , just as if i would reason thus : a horse cannot laugh ; ergo , he is not a living creature , or it is an argument à negatione unius speciei , ad negationem alterius , such a company is not such a congregationall church , ergo , it is no visible church at all ; an ape is not a reasonable creature . ergo , it is not an ape . . conclu . there ought to be a fellowship of church communion amongst all the visible churches on earth ; ergo de jure and by christ his institution there is an universall or catholick visible church . i prove the antecedent . . because there ought to be mutuall fellowship of visible church-duties , as where there is one internall fellowship , because eph. . . we are one body , one spirit , even as we are called in one hope of our calling , v. . one lord , on father , one baptisme , v. . one god , and father of all . there also should there be externall fellowship , and church - fellowship , of exhorting , rebuking , comforting , and church-praying , and church-praising , in the behalfe of all the visible churches on earth , even for those , whose faces we never saw , coloss. . . and when one nationall church falleth away , the visible churches of the christian world are obliged to rebuke , and to labour to gaine such a church , and if she will not be gained , to renounce all the foresaid communion with such an obstinate nation . . as the apostles had one publicke care of all the churches , and accordingly kept visible fellowship , as they had occasion to preach , write to them , pray , and praise god for them , so this care as apostolick i grant is gone and dead with the apostles ; but the pastorall and church-care , and consequently acts of externall fellowship are not dead with the apostles , but are left in the church of christ , for what church-communion of visible fellowship members of one particular congregation keepe one with another , that same by due proportion , ought nationall churches to keepe amongst themselves . . this is cleare act. . where particular churches with the apostles did meete , and take care to provide a pastor and an apostle , matthias , for the whole christian church , and why ●ut particular churches , are hereby taught to confer all church-authority that god hath given them , for the rest of the visible churches ; and the churches conuened in their speciall members , acts . . extended their church-care , in a church-communion of ecclesiastick canons to all the visible churches of the jewes and gentiles . hence oecumenick and generall councells should be jure divino , to the second comming of christ ; neither need we stand much on this that our brethren say , that one catholick visible church is a night dreame , because no church is visible save only a particular congregation , the externall communion whereof in meeting in one materiall house ordinarily , and partaking of the same word and sacraments , doth incurre in our senses , whereas a church communion and visible fellowship with the whole christian churches on earth is impossible , and no wayes visible . but i answer , if such a part of the sea , the brittish sea be visible , then are all the seas on earth visible also , though they cannot all come in one mans senses at one and the same time ; so if this church particular be visible , then all the churches also in their kind are visible . . there be acts of church-communion externall with all the visible churches on earth , ergo , the whole catholick church according to these acts is visible . i prove the antecedent , we pray in a church-way publickly for all the visible churches on earth , we praise church-wayes publickly for them , we fast and are humbled church-wayes before god when they are in trouble , and so ought they to doe with us ; we by preaching , writing , and synodicall constitutions proclaime the common enemie of all the churches to be the antichrist , his doctrine and the doctrine of that body whereof he is head to be false and hereticall , by writings we call all the people of god to come out of bab●l , and we renounce externall communion with rome , in doctrine , discipline , ceremonies : and rites , all which are church-acts of externall communion with the reformed catholick visible churches , neither to make a church visible to us , is it requisi●e that we should see the faces of all the members of the catholick visible church , and be in one materiall church with them at once , partaking of the same visible worship : yea , so the church of iudea should not be one visible church , which our brethren must deny , for they had one priest hood , on temple , one covenant of god visibly professed by all ; yet could they not all meete in one materiall temple to partake together at once of all gods o dinance● . for i partake in externall worship with these of new england , who are baptised according to christs institution , without the signe of the crosse , though i never saw their faces . hence all may see that oecumenick councel's are de jure and christs lawfull ordinances , though de facto they be not , through the corruption of our nature ; yet such a visible church-fellowship in externall church-communion is kept in the whole catholics church visible , as may be had , considering the perversity of men , and the malice of satan . it is constantly denied by our brethren , that the church of the iewes was a congregationall church , and of that frame and institution with the christian church : but that it was peculiar and meerely in laicall to be a nationall church ; yet let me have liberty to offer a necessary distinction here . . a nationall church is either when a whole nation , and all the congregations and synogogues thereof are tied by divine precept , to some publique acts of typicall worship , in one place , which the lord hath chosen ; so all israel were to sacrifice at jerusalem onely , and the priests were to officiate in that kind , there onely , and they to pray toward the temple , or in the temple , and they to prese●t the male children there , as holy to the lord , luke . &c. this way indeed the church of the jewes , in a peculiar manner , was a nationall church ; and thus farre our brethrens arguments doe well conclude , that the jewish church was nationall in a peculiar manner proper to that church onely . but a nationall church is taken in another sense now , for a people to whom the lord hath revealed his statutes and his testimonies , whereas he hath not d alt so with every nation , psal. . , . which church is also made up of many congregations and synagogues , having one worship and government that doth morally concerne them all . thus the iewish church was once nationall , and that for a time ; god chose them of his free grace , to be a people to himselfe , deut. . . and deut. . . when the most high divided to the nations their inheritance . iacob was the lot of his inheritance , amos . . you onely have i chosen of all the families of the earth . but the jewish church was in this sence but nationall for a time ; now hath god ( act. . v. . ) also granted to the gentiles repentance unto life , and called the gentiles , and made them a nationall church , hos. . . pet. . , . esay . , , . that is , he hath revealed his testimonies to england , to scotland , and he hath not done so to every nation . so if a false teacher should goe through israel and call himselfe the power of god , as simon magus did . all the congreations and synagogues in israel might joyne together to condemne him ; if there were such a thing as an arke in scotland , if it were taken captive as the prelates kept the gospell in bonds , it were a morall dutie to all the congregations , to convene in their principall rulers and pastors to bring againe the arke of god , and by the power of discipline to set it free ; and if the whole land were involved in a nationall apostacie , they are to meet in their principall members , and this is morall to scotland , as to israel by ordinances of the church to renew a covenant with god , that his wrath may be turned off the land. in this sence , we see it never proved , that it was peculiar to israel , onely to be a nationall church . nay , i affirme , that the jewes had their congregationall churches , as we have . for that is a congregationall church which meeteth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that same place , for doctrine and discipline . but the jewes meet every sabbath in their synagogues , for teaching the people , gods law , and for discipline . ergo , the people of the jewes had their congregationall churches , as we have . the major proposition is the doctrine of our brethren , except they say , ( as its like they must ) that except they meet to pa●take of all the ordinances of god , they are not a congregationall church . yet truely this is but a knot in a rush , for cor. meeting for prophecying onely , is a church convention ; and the forbidding of women to teach in the church , is an ordering of a congregationall worship ; and the meeting of the church for baptising of infants , is in the mind of our brethren the formall meeting of a congregationall church , though they should not celebrate the lords supper . . what ecclesiasticall meetings can the meeting of gods people be , in the synagogues of god , as they are called ▪ psal. . for hearing the word , and for exercise of discipline , if not the church meeting in a congregation ? i prove the assumption by parts , and first i take it to be undeniable , that they did meet for doctrine , act. . . for moses of old time hath in every city them that preach him , being read in the synag●g●e every sabbath day . and ps. . , . these two are joyntly complained of , as a great desolation in the church , the burning of gods synagogues in the land. and v. . that there are no prophets which know how long . and math. . . christ went about all cities and villages teaching in their synagogues . luke . he went into the synagogue on the sabbath day , and stood up to read , math. . . and when the sabbath day was come , he began to teach in the synagogue ; and many hearing him were astonished . luke . . and it came to passe , another sabbath day , he entered into the synagogue and taught . john . . i ever taught in the synagogues , and daily in the temple whither the jewes alwayes resort . math. . . and when he was come into his own● countrey , he taught them in their synagogue , in as much as they were astonished . and that there was ruling & government in the synagogue , is cleare , , by their rulers of the synagogue , act. . . act. . . . luke . . marke . . . and if this ruler had beene any save a moderator , if he had beene an unlawfull officer , christ would not have acknowledged him , nor would paul , at the desire of the rulers of the synagogue have preached , as he doth , acts . , . . also , if there was teaching cisputing , concerning the law in the synagogue , there behooved to be some ordering of these acts of worship ; for onely approved prophets were licensed to preach in their synagogues , to say nothing that there was beating in the synagogues , and therefore there behoved to be church discipline . hence that word of delivering up to the synagogue . luke . . . there was the censure of excommunication , and casting out of the synagogue , and a cutting off from the congregation . hence that act of casting out of the synagogue any who should confesse jesus . john . . which they executed on the blind man , john . . it is true , our brethren deny that there was any excommunication in the church of the jewes , and they alledge , that the cutting off from the people of god , was a taking away of the life by the magistrates sword ; or , ( as some other say ) gods immediate hand of judgement upon them . but . to be cut off from the congregation , or from the people of god , is never called simply off-cutting , and expounded to be destroying , as it is genes . . . but expressed by dying the death : for who will conceive that the sword of the magistrate was to cut off the male child that is not circumcised , who is said to be cut off from the people of god , gen. . . or to cut off by death the parents ? i grant the phrase signifieth bodily death . exod. . . and for this god sought to kill moses . but divines say it was excommunication , and never ruler in israel executed this sentence : not moses , nor any judge that ever we read tooke away the life of an infant for the omission of a ceremony . nor are we to thinke , that for eating leavened bread in the time of the passover , the magistrate was to take away the life , as is said . levit. . , . . ●his word , to cut off , is expounded , cor. . to put away ; which was not by death , for he willeth them , cor. . to pardon him , and confirme their love to him . . neither could paul rebuke the corinthians because gods hand had not miraculously taken him away , or because the magistrate had not taken away his life , which was not the corinthians fault . . i am perswaded , to be cast out of the synagogue , was not to be put to death , because ioh. . the blind man after he is cast out of the synagogue , jesus meeteth with him in the temple , and he believeth and confesseth christ , and christ ioh. . distingusheth them cleerely , they shall kill you , and beside that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they shall excommunicate you . but though it were granted , t●●t the jewish church used not excommunication had they no ecclesiasticall censures before for that ? i thinke it doth not follow ; for the excluding of the leper , that these who touched the dead were legally uncleane , and might not eate the passover , were censures , but they were not civill ; ergo , ecclesiasticall they must be , as to be excluded from the lords supper is a meer . ecclesiasticall censure in the christian church . also if pastors and preachers be complained of , that not only at ierusalem , but every where , through all the land , they strengthened not the ●● eased sheep ; they did not bind up the broken , nor bring againe the loosed , but with force and cruclty they did governe , ezek. . . and if every where , the prophets did prophecy falsely , and the priests bare rule by their meanes , and the people lov●d to have it so . jer. . . then in synagogues there was church-government , as at ●erusalem ; for where the lord rebuketh any sinne , he doth recommend the contrary duty . now prophets and priests are rebuked , tor their ruling with force and rigour every where , and not at ierusalem onely , for that they were not compassionate to carry the lambs in their bosome , as iesus christ doth , esai . . . their ill government every where must be condemned . . luk. . . christ , as his custome was , went into the synagogue on the sabbath day ; paul and barnabas were requested , to exhort in the synagogue , as the order was , that prophets at the direction of the rulers of the synagogue , if they had any word of exhortation , they should speake , and consequently their order was that every one should not speake ; ergo , they had customes and orders of church-discipline to the which christ and his apostles did submit themselves , and to tie all church-government to the temple of ierusalem were to say , god had ordained his people elsewhere to worship him publickly , but without any order , and that christ and his apostles subjected themselves to an unjust order . i further argue thus . those churches be of the same nature , frame , and essentiall constiutions , which agree in the same essentials , and diff●r only in accidents ; but such are the church of the iewes , and the christian churches ; ergo , what is the frame and essentiall consti●●tion of the one church , must be the frame and essentiall constitution of the other . ergo , &c. the major is of undeniable certainty . i prove the assumption . these which have the same faith , and the same externall profession of faith , these have the same frame and essentiall constitution , but they and we be such churches ; for we have the same covenant of grace , jer. . . jer. . . heb . , . therefore that same faith , differing only in accidents : their faith did looke to christ to be incarnate , and our faith to that same very god now manifested in the flesh . heb. . . they were saved by faith , as we are , heb. . acts . , . acts. . , , . and consequently , what visible profession of faith doth constitute the one visible church , doth constitute the other . i know , papists , arminians , socinians doe make the doctrine , and seales of the iewish and christian church much different , but against the truth of scripture . the onely answer that can be made to this , must be , that though the church of the jewes wanted not congregations , as our christian churches have , yet were they a nationall church of another essentiall , visible frame , then are the christian churches , because they had positive , typicall , and ceremoniall and carnall commandements that they should have one high priest for the whole nationall church , the christian churches have not for that , one visible monarch and pope ; they had an altar , sacrifices , and divers pollutions ceremoniall , which made persons uncapable of the passover ; but we have no such legall uncleannesse , which can make us uncapable of the seales of the new testament : and therefore it was not lawfull to separate from the jewish church , in which did sit a typicall high priest , where were sacrifices , that did adumbrate the sacrifice of our great high priest , & c. not withstanding of scandalous persons in that church ; because there was but one visible church , out of which was to come the redeemer christ , according to the flesh , but the christian churches under the new testament , be of another frame , christ not being tyed to one nation , or place , or congregation : therefore if any one congregation want the ordinances of christ , we may separate therefrom , to another mount sion , seeing there bee so many mount sions no● . answ. . if the church of the iewes was a visible church in its essentiall constitution different from our visible churches , because they were under the religions tie of so me carnall , ceremoniall , and typicall mandats and ordinances , that we are not under , then doe i inferre , that the tribe of levy was not one visible church , in the essentiall frame , with the rest of the tribes , which is absurd , for that tribe conteyning the priests and levites , was under the obligatory tie of many typicall commandements proper and peculiar to them only , as to offer sacrifices , to wash themselves , when they were to officiate , to weare linnen ephods , to beare the arke of the covenant , now it was sinne for any that were not of the sonnes of aaron , or of another tribe to performe these duties ; yet , i hope , they made but one nationall church with the rest of the tribes . secondly , i infer , that the christian church that now is , cannot be of that same essentiall frame with the apostolick churches , because the apostolick church , so long as the jewish ceremonies were indifferent , ( in statu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and mortall , but not mortiferae , deadly , was to practice these ceremonies , in the case of scandall , cor. . , , . and yet the christian church that now is , can in no sort practice these ceremonies : yea , i inferre that the eldership of a congregation doth not make one church of one and the same essentiall frame and constitution with the people , because the elders be under an obligatory tie to some positive divine commandements , such as are to administer the seales , baptisme and the lords supper , and yet the multitude of believeres , in that same congregation , are under no such tie ; and certainly if to be under ceremoniall and typicall ordinances doth institute the whole jewish church in another essentiall frame different from the christian churches , reason would say that then , if the members of one church be under divine positive commandements , which doth in no sort tie other members of the same church , that then there be divers memberships of different essentiall frames in one and the same church , which to me is monstrous ; for then , because a command is given to abraham to offer his sonne isaak to god , and no such command is given to sarah , in that case abraham and sarah shall not bee members of one and the same visible church . but the truth is , different positive commandments of ceremoniall and typicall ordinances put ●o new essentiall frame of a visible church upon the jewish church , which is not on the christian churches . these were onely accidentall characters and temporary cognizances to distinguish the jewish and christian churches , while as both agree in one and the same morall constitution of visible churches : for first , both had the same faith , one lord , one covenant , one iesus christ , the same seales of the covenant in substance , both were visibly to professe the same religion ; the differences of externals made not them and us different visible churches , nor can our brethren say , they made different bodies of christ , different spouses , different royall generations , as concerning church-frame . yet are wee not tied to their high priest , to their altars , sacrifices , holy dayes , sabbaths , new moones , &c. no more then any one private christian in such a congregation , or a beleeving woman is tied to preach and baptize ; and yet her pastor archippus , in that congregation , is tied both to preach and baptize . secondly , the jews were to separate from b thaven , and so are we . thirdly , they were not to joyne with idolaters in idol-worship , neither are we . whereas it is said that it was not lawfull to separate from the jewish church , because in it did sit the typicall high priest , and the messiah was to be borne in it , and because they were the onely church on earth ; but now there be many particular churches . all this is a deception , a non causi● pro causâ , for separation from that church was not forbidden for any typicall or ceremoniall reason , not a shadow of reason can be given from the word of god for this : because there can be no ceremoniall argument why there should be communion betwixt light and darknesse , or any concord betwixt christ and belial , or any comparting bètwixt the beleever and the infidell , or any agreement of the temple of god with idols , nor any reason typicall why gods people should goe to gilgal , and to bethaven , or to be joyned with idols , or why a david should sit with vaine persons , or goe in to dissemblers , or why he should offer the drinke offerings of these who hasten after a strange god , or take up their names in his mouth . this is then an unwritten tradition ; yea , if dagon had beene brought into the temple , as the assy●ian altar of damascus was set up in the holy place , the people ●ught to have separated from temple and sacrifices both , so lo●g as that abomination should stand in the holy place : nor can it be proved , that communicating with the church of israel as a member thereof ; was typicall and necessary to make up visible membership , as ceremoniall holinesse is ; for to adhere to the church in a sound worship , though the fellow-worshippers be scandalous , is a morall duty commanded in the second commandment ; as to forsake church-assemblies is a morall breach of that commandment , and forbidden to christians , hebr. . . who are under no law of ceremonies . and it is an untruth , that those who were legally cleane , and not ceremonially polluted , were members of the jewish visible church , though otherwise they were most flagitious : for to god they were no more his visible israel then sodome and gomorrah , isaiah . . or the children of ethiopia , amos . . and are condemned of god , as sinning against the profession of their visible incorporation in the israel of god , jerem. . , , , . but shall we name and repute them brethren , whom in conscience we know to be as ignorant and void of grace , as any pagan ? i answer , that if they professe the truth , though they walke inordinately , yea , and were excommunicated , paul willeth us to admonish th●m as brethren , thes. . . and calleth all the visible church of corinth ( for he writeth to good and bad ) amongst whom were many partakers of the table of devils , pleaders with their brethren before heathen , deniers of the resurrection , yea those to whom the gospell was hidden , cor. . brethren and saints by calling . but ( say our brethren ) to be cast out of the iewish church , was to be cast out of the common-wealth ; as to be a member of the church , and to be a member of the state is all one , because the state of the jewes and the church of the jews was all one ; and none is said to be cut off from the people , but he was put to death . answ. surely esay . vers . . these who are cast out by their brethren , and excommunicated , are not put to death , but men , who after they be cast out , live till god comfort them and shame their enemies ; but he shall appeare for your joy . secondly , that the state of gods israel and the church be all one , because the jewish policie was ruled by the judiciall law , and the judiciall law was no lesse divine then the ceremoniall law , is to me a wonder : for i conceive that they doe differ formally , though those same men , who were members of the state , were members also of the church ; but , as i conceive , not in one and the same formall reason ; first , because i conceive that the state , by order of nature , is before the church , for when the church was in a family state , god called abrahams family , and by calling made it a church . secondly , the kingdome of israel and the house of israel in covenant with god , as zion and jerusalem are thus differenced , that to be a state was common to the nation of the jewes with other nations , and is but a favour of providence ; but to be a church is a favour of grace , and implieth the lords calling and chusing that nation to be his owne people of his free grace , deut. . . and the lords gracious revealing of his testimonies to jacob and israel , whereas he did not so to every nation and state , psal. . . but say they , the very state of the iewes was divine , and ruled by a divine and supernaturall policie , as the judiciall law demonstrateth to us . but i answer , now you speake not of the state of the jewes , common with them to all states and nations ; but you speake of such a state and policie which i grant was divine , but yet different from the church ; because the church , as the church is ruled by the morall law and the commandments of both tables , and also by the ceremoniall law ; but the jewish state or common wealth , as such was ruled by the judiciall law onely , which respecteth onely the second table , and matters of mercy and justice , and not piety and matters of religion which concerne the first table ; and this is a vast difference betwixt the state of the jews and the church . thirdly , when israel rejected samuel , and would have a king , conforme to other nations , they sought that the state and forme of governmnent of the common-wealth should be changed , and affected conformity with the nations in their state , by introducing a monarchy , whereas they were ruled by judges before ; but in so doing they changed not the frame of the church , nor the worship of god , for they kept the priesthood , the whole morall , ceremoniall , and judiciall law entire , and their profession therein ; ergo , they did nothing which can formally destroy the being of a visible church , but they did much change the face of the state and civill policie , in that they refused god to reigne over them , and so his care in raising up judges and saviours out of any tribe , and brought the government to a monarchy , where the crowne by divine right was annexed to the tribe of judah . fourthly , it was possible that the state should remaine entire , if they had a lawfull king sitting upon davids throne , and were ruled according to the judiciall law : but if they should remaine without a priest and a law , and follow after baal , and change and alter gods worship , as the ten tribes did , and the kingdome of iudah in the end did , they should so marre and hurt the being and integrity of a visible church , as the lord should say , she is not my wife , neither am i her husband ; and yet they might remaine in that case a free monarchie , and have a state and policy in some better frame ; though i grant , de facto , these two twins , state and church , civill policy and religion , did die and live , were sicke and diseased , vigorous and healthy together ; yet doth this more , that state and church are different . and further , if that nation had made welcome , and with humble obedience beleeved in , and received the messiah , and reformed all , according as christ taught them , they should have beene a glorious church , and the beloved spouse of christ ; but their receiving and imbracing the messiah should not presently have cured their inthralled state , seeing now the scepter was departed from iudah , and a stranger and heathen was their king ; nor was it necessary that that saviour , whose kingdome is not of this world , john . . and came to bestow a spirituall redemption , and not to reestablish a flourishing earthly monarchy , and came to loose the works of the devill , heb. : . and not to spoile cesar of an earthly crowne , should also make the jews a flourishing state , and a free and vigorous monarchy againe : ergo , it is most cleare that state and church are two divers things , if the one may bee restored , and not the other . fifthly , the king , as the king was the head of the common-wealth , and might not meddle with the priests office , or performe any ecclesiasticall acts , and therefore was uzzah smitten of the lord with leprosie , because he would burne incense , which belonged to the priests onely . and the priest in offering sacrifices for his owne sinnes , and the sinnes of the people did represent the church , not the state. and the things of the lord ; to wit , church-matters , and the matters of the king , which were civill matters of state , are clearly distinguished , chron. . . which evidenceth to us , that the church and state in israel were two incorporations formally distinguished . and i see not , but those who doe confound them , may also say , that the christian state and the christian church be all one state , and that the government of the one must be the government of the other ; which were a confusion of the two kingdoms . it is true , god hath not prescribed judicials to the christian state , as he did to the jewish state , because shadows are now gone , when the body christ is come ; but gods determination of what is morally lawfull in civill laws , is as particular to us as to them ; and the jewish judicials did no more make the jewish state the jewish church , then it made aaron to be moses . and the priest to be the king and civill judge : yea , and by as good reason moses as a judge should be a prophet , and aaron as a prophet should be a judge ; and aaron as a priest might put a malefactor to death , and moses as a judge should proph●sie , and as a prophet should put to death a malefactor ; all which wanteth all reason and sense : and by that same reason the state and common-wealth of the jews , as a common-wealth , should offer sacrifices and prophesie ; and the church of the jews , as a church , should denounce warre and punish malefactors , which are things i cannot conceive . our brethren , in their answer to the eleventh question , teach , that those who are sui juris , as masters of families , are to separate from these parish-assemblies , where they must live without any lawfull ordinance of christ ; and to remaine there they hold it unlawfull for these reasons : first , we are commanded to observe all whatsoever christ hath commanded , matth. . . secondly , the spouse seeketh christ , and rests not till she finde him in the fullest manner , cant. . , . and . , , . david lamented when hee wanted the full fruition of gods ordinances , psal. . and . and . although he injoyed abiathar the high priest , and the ephod with him , and gad the prophet , sam. . , . . sam. . . so did ezra . , . yea and christ , though he had no need of sacraments , yet for example , would be baptized , keepe the passeover , &c. thirdly , no ordinances of christ may be spared , all are profitable . fourthly , he is a proud man , and knoweth not his owne heart in any measure , who thinketh he may be well without any ordinance of christ. fifthly say they , it is not enough the people may be without sinne , if they want any ordinances through the fault of the superiours , for that is not their fault who want them , but the superiours sinfull neglect , as appeareeth by the practice of the apostles , acts . . and . . for if they had neglected church-ordinances till the magistrates , who were enemies to the gospell , had commanded them , it had beene their grievous sinne . for if superiours neglect to provide bodily food , we doe not thinke that any mans conscience would be so scrupulous , but he would thinke it lawfull by all good meanes to provide in such a case for himselfe , rather then to sit still , and to say , if i perish for hunger , it is the sinne of those who have authority over me , and they must answer for it . now any ordinance of christ is as necessary for the good of the soule , as food is necessary for temporall life . ans. . i see not how all these arguments , taken from morall commandments , doe not oblige sonne as well as father , servant as master , all are christs free men , sonne or servant , so as they are to obey what over christ commandeth , matth. . . and with the spouse to seeke christ in the fullest measure , and in all his ordinances , and sonne and servant are to know their owne heart , so as they have need of all christs ordinances ; and are no more to remaine in a congregation where their soules are samished , because fathers and masters neglect to remove to other congregations , where their souls may be fed in the fullest measure ; then the apostles acts . . and . were to preach no more in the name of iesus , because the rulers commanded them to preach no more in his name . and therefore , with reve●ence of our godly brethren , i thinke this distinction of persons free , and sui juris , and of sonnes and servants , not to be allowed in this point . . it is one thing to remove from one congregation to another , and another thing to separate from it , as from a false constitute church , and to renounce all communion therewith , as if it were the synagogue of satan and antichrist , as the separatists doe , who refuse to heare any minister ordained by a prelate : now except these arguments conclude separation in this latter sense , as i thinke they can never come up halfeway to such a conclusion , i see not what they prove , nor doe they answer the question , &c. concerning standing in parish-assemblies in old england , and if it be lawfull to continue in them . which question must be expounded by the foregoing , quest. . if you hold that any of our parishionall assemblies are true visible churches , &c. hence the . question goeth thus in its genuine sense ; are we not then to separate from them , as from false churches ? now neither the spouse , cant. . . c. . . , . nor david , psal. . psal. . psal. nor ezra . . , . nor christ , in these cases when they sought christ in all his ordinances in the fullest measure , were members of false churches : nor did they seeke to separate from the church of israel , nor is it christs command , mat. . . to separate from these churches , and to renounce all communion with them , because these who sate in moses chaire , did neglect many ordinances of christ , for when they gave the false meaning of the law , they stole away the law , and so a principall ordinance of god , and yet christ ( i believe ) forbad separation , when he commanded that they should heare them , mat. . . nor doe i judge that because there was but one visible church , in israel , and therefore it was not lawfull to separate therefrom , and because under the new testament there be many visible churches , and many mount sions , therefore this abundance doth make separation from a true church , lawfull to us , which was unlawfull to the people of the jewes . for separation lawfull , is , to not partake of other mens sins , not to converse bretherly with knowen flagitious men , not to touch any uncleane thing , not to have communion with infidels , idols , belial , &c. now this is a morall duty obliging iewes and gentiles , and of perpetuall equity ; and to adhere to , and worship god aright , in a true church is also a morall branch of the second commande , and a seeking of christ , and his presence and face in his owne ordinances , and what was simply morall , and perpetually lawfull , the contrary thereof cannot be made lawfull , by reason of the multitude of congregations . . the most that these arguments of our brethren doe prove , is but that it is lawfull to goe , and dwell in a congregation where christ is worshiped in all his ordinances , rather then to remaine in that congregation , where he is not worshipped in all his ordinances ; and where the church censures are neglected , which to us is no separation from the visible church , but a removall from one part of the visible church to another , as he separateth not out of the house , who removeth from the gallery , to remaine and lie and eate in the chamber of the same house , because the gallery is cold and smoaky , and the chamber not so , for he hath not made a vow never to set his foote in the gallery . but to our brethren to separate or remove from a congregation , is to be dismembred from the only visible church on earth , for to them there is not any visible church on earth , except a congregation . and our brethrens mind in al these arguments , is to prove , that not only it is unlawfull to stand in the parish assemblies of old england , because of popish ceremonies ( and we teach separation from these ceremonies to be lawfull , but not from the churches ) but also that it is necessary , to adjoyne to independent congregations , as to the onely true visible churches on earth , and to none others , except we would sinne against the second commandement , which i conceive is proved by not one of these arguments . and to them all i answer , by a deniall of the connex proposition . as this , these who must doe all which christ commandeth , and seek christ in all his necessary ordinances , though superiors will not doe their duties , these must separate from true visible churches , where all christs ordinances are not , and joyne to independent congregations , as to the only true visible churches on earth . this proposition i deny . . if our brethrens argument hold sure that we are to separate from a church , in which we want some ordinances of christ , through the officers negligence , because ( say they a ) the spouse of christ will not rest , seeking her beloved untill she finde him , in the fullest manner , cant. . v. . & . , . then the spouse cant. . . & . , . is separating from one church to another , which the text will not beare . . i would have our reverend brethren to see and consider , if this argument doth not prove ( if it be nervose and concludent ) that one is to separate from a congregation , where are all the ordinances of christ , as in new england now they are , so being , hee goe from a lesse powerfull and lesse spirituall ministery , to another congregation , where incomparably there is a more powerfull and more spirituall ministery , for in so doing the separater should onely not rest as the spouse doth , cant. . & . seeking his beloved untill he find him , in the fullest manner . for he is to be found in a fuller manner , under a more powerfull ministery , and in a lesse full manner under a lesse powerfull ministery . but this separation i thinke our brethren would not allow , being contrary to our brethrens church-oath which tieth the professor to that congregation , whereof he is a sworne member to remaine there . . the designe and scope of our reverent brethrens argument , is that professors ought to separat from churches where presbyteriall government is , because in these churches , professors , as they conceive , doe not injoy all the ordinances of god. because they injoy not the society of a church consisting of onely visible saints , and they injoy not the free use of the censure of excommunication in such a manner as in their owne churches , and because in them the seales are often administred by those pastors who are pastors of another congregation then their owne , and for other causes also , which we thinke is not sound doctrine . but we thinke it no small prejudice ( say our brethren ) to the liberty given to a congregation , in these words , mat. . tell the church , if he heare not the church , &c. that the power of excommunication should be taken from them , and given to a presbyterian , or nationall church , and so your churches wante some ordinances of christ. answ. farre be it from us , to take from the churches of christ any power which christ hath given to them , for we teach that christ hath given to a single congregation , mat. . a power of excommunication , but how ? . he hath given to a congregation that 's alone in an iland separated from all other visible churches a power which they may exercise there alone , and. . he hath given that power to a congregation consociated with other sister congregations , which they may use but not independently , to the prejudice of the power that christ hath given to other churches , for seeing all sister churches are in danger to be infected with the leaven of a contu●acious member , no lesse then that single congreation , wherof the contumacious resideth as a member , christs wisdome , who careth for the whole , no lesse then for the part , cannot have denied a power conjunct with that congregation to save themselves from contag●ons , to all the consociated churches , for if they be under the same danger of contagion with the one single congregation , they must be armed and furnished , by christ iesus , with the same power against the same ill : so the power of excommunication is given to the congregation , but not to the congregation alone , but to all the congregations adjacent , so when i say , the god of nature hath given to the hands a power to defend the body , i say true , and if evill doe invade the body , nature doth tell it , and warne the hands to defend the body , but it followeth not from this , &c. if the power of defending the body be given by the god of nature , to the hands therefore that same power of defence is not given to the feete also , to the eye to foresee the ill , to reason , to the will to command that locomotive power , that is in all the members , to defend the body , and if nature give to the feete a power to defend the body , by fleeing , it is not consequence to infer , o then hath nature denied that power to the hands by fighting , so when christ giveth to the congregation ( which in consociated churches to us is but a part , a member , a fellowsister of many consociated congregations ) he giveth also that same power of excommunicating one common enemy , to all the consociated churches , without any prejudice to the power given to that congregation whereof he is a member , who is to be excommunicated , because a power is commmon to many members , it is not taken away from any one member . when a nationall church doth excommunicate a man who hath killed his father , and is , in an eminent manner , a publick stumbling ●lock to all the congregations of a whole nation , it is presum●d that the single congregation , whereof this parricide is a member , doth also joyne with the nationall church and put in exercise its owne power of excommunication , with the nationall church , and therefore that congregation is not spoyled of its power , by the nationall church , which joyneth with the nationall church in the use of that power . and this i thinke may be thus demonstrated , the power of excomunication is given by christ , to a congregation not upon a positive ground , because it is a visible instituted church , or as it is a congregation , but this power is given to it upon this formall ground and reason , because a congregation is a number of sinfull men , who may be scandalized and infected with the company of a scandalous person ; this is so cleare that if a congregation were a company of angels , which cannot be infected , no such power should be given to them , even as there was no neede that christ as a member of the church either of iewes , or christians should have a morall power of avoyding the company of publicans and sinners , because he might possibly convert them , but they could no wayes pervert , or infect him , with their scandalous and wicked conversation , therefore is this power given to a congregation , as they are men , who though frailty of nature , may be leavened with the bad conversation of the scandalous , who are to be excommunicated , as is cleare , cor. . . your glorying is not good , know yee not that a little leaven leavneth the whole lumpe ? therefore are we to withdraw our selves from drunkards , fornicators , extortioners , idolaters , and are not to eate and drinke with them , v. . and from these who walke inordinately , and are disobedient , thess. . , , . and from hereticks after they be admonished , lest we be infected with their company , just as nature hath given hands to a man , to desend himselfe from injuries and violence , and hornes to oxen to hold off violence , so hath christ given the power of excommunication to his church , as spirituall armour to ward off , and defend the contagion of wicked fellowship . now this reduplication of fraile men which may be leavened , agreeth to all men of many consociated congregations , who are in danger to be infected with the scandalous behavior of one member of a single congregation , and agreeth not to a congregation as such , therefore this power of excommunication must be given to many confociated congregations , for the lord iesus his salve , must be as large , as the wound , and his mean must be proportioned to his end . . the power of church ●jection and church separation of scandalous persons must be given to those to whom the power of church communion , and church confirming of christian love to a penitent excommunicate is given , for contraries are in the same subject , as hot and cold , seeing and blindnesse , but the power of church-communio at the same lords table , and of mutuall rebuking and exhorting , and receiving to grace after repentance , agreeth to members of many consociated churches , as is cleare , col. . . heb. . . cor. , , and not to one congregation only ; ergo , &c. the assumption is cleare , for except we deny communion of churches , in all gods ordinances , we must grant the truth of it . . we say that of our saviours ( tell the church ) is not to be drawen to such a narrow circle , as to a parishionall church only , the apostle practice is against this , for when paul and bannabas had no small dissention with the iewes of a particular church , they determined that paul and barnabas , and certaine others of them , should goe and tell the apostles , elders and whole church nationall or oecumemek , acts . . v. . and complaine of those who taught that , they behoved to be circumcised , acts . . and that greater church v. . . commanded by their ecclesiastick authority the contrary , and those who may lay on burdens of commandements as this greather church doth expresly , v. . acts . v. . ch . . v. . they may censure and excommunicate the disobeyers . and acts . . the greek church complained , acts . of the hebrewes , to a greater and superior church of apostles , and a multitude made up of both these v. . and . and they redresed the wrongs done to the grecian widdowes by appointing deacons ; also though there was no complaint , acts . yet was there a defect in the church , by the death of judas , and a catholike visible church did meete , and helpe the defect , by chosing mathias : it is true the ordination of matthias the apostle , was extraordinary , as is cleare by gods immediate directing of the lots , yet this was ordinary and perpetuall , that the election of mathias was by the common suff●ages of the whole church , acts . . and if we suppose that the church had been ignorant of that defect , any one member knowing the defect , was to tell that catholick church , whom it concerned to choose a catholick officer ; we thinke antioch had power great enough intensively to determine the controversie , acts . but it followeth not that the catholick church v. . ( let me terme it so ) had not more power extensively to determine that same controversie , in behalfe of both antioch , and of all the particular churches : subordinate powers are not contrary powers . chap. . sect . . prop. . quest . . manuscript . all who would be saved must be added to the church , as acts . . if god offer opportunity , gen. . . because every christian standeth in need of all the ordinances of christ , for his spirituall edification in holy fellowship with christ jesus . answer : for clearing of this we are to discusse this question . whether all , and every true believer must joyne himselfe to a particular visible congregation , which hath independently power of the keys within it selfe , god offering opportunity , if he would be saved ? dist. there is a necessity of joyning our selves to a visible church , but it is not necessitas medii , but necessitas praecepti , it is not such a necessity , as all are damned who are not within some visible church , for augustine is approved in this , there be many wolves within the church , and many sheepe without ; but if god offer opportunity , all are obl●ged by god his command●ment of confessing christ before men , to joyne themselves to the true visible church . . dist. there is a f●llowship with the visible church internall , of hidden believers , in the romish babel this is sufficient for salvation , necessitate medii , but though they want opportunity to joyne themselves to the reformed visible churches , yet doe they sin in the want of a profession of the truth and in not witnessing against the antichrist , which is answerable to an adjoyning of themselves to a visible church , and so those who doe not professe the faith of the true visible church , god offering opportunity , deny christ before men , and this externall fellowship is necessary to all , necessitate praecepti , though our lord graciously pardon this as an infirmity in his own , who for feare of cruell persecution , often dare 〈◊〉 confesse christ. . dist. the question is not whether all ought to joyne themselves 〈…〉 ●isible church , god offering occasion , but , if all ought by christs command , to joyne themselves to the churches independent of their visible congregations , if they would be saved ? our brethren 〈…〉 it , we deny it . . concl. an adjoyning to a visible church either formally to be a member thereof , or materially , confessing the faith of the true visible church , god offering occasion , is necessary to all . . because we are to be ready to give a confession of the ●●pe that is in us , to every one who asketh , pet. . . because he who denieth christ before men , him also will christ deny before 〈◊〉 father , and before the holy angells , mat. . . yet if some die without the church , having faith in christ , and want opportunity to confesse him before men , as repenting in the h●u●e of death , their salvation is sure , and they are within the invisible church : so is that to be taken , extra ecclesiam nulla salus , none can be saved who are every way without the church , both visible and invisible ; as all perished who were not in ncahs arke . . concl. when god offereth opportunity , all are obliged to joyne themselves to a true visible church . . because god hath promised his presence to the churches as his sonne walketh in the midst of the golden candlesticks , rev. . . because faith commeth by hearing a sent preacher , rom. . . separation from the true visible church is condemned , heb. . . iud. v. . iohn . . . . good men esteeme it a rich favour of god to lay hold on the skirt of a jew , zech. . . and to have any communion , even as a doore keeper in gods house , and have desired it exceedingly and complained of the want thereof , psal. . . v. , . psal. . , psal. . , , , . psal. . v. , . . concl. our brethren , with reverence of their godlinesse and learning , erre , who hold all to be obliged , as they would be saved , to joyne to such a visible congregation of independent jurisdiction , as they conceive to be the only true church visible instituted by christ. that this is their mind is cleare by the first proposition of this manuscript , and by their answer a to the question where they say , that all not within their visible congregation as fixed sworne members thereof , are without the true church , in the apostles meaning , cor. . . what have i to doe to judge them also that are without ? doe not yee judge them that are within ? which is a most violent torturing of the word . for , . without are dogs , rev. . so our brethren expound the one place by the other , then all not fixed members of the congregationall church ( as they conceive it ) of corinth , are dogs , what ? was there not a church of saints on earth at this time , but in one independent congregation of corinth ? and were all the rest dogs and sorcerers ? . if judgeing here especially is the censure of excommunication used according unto christs institution , that the spirit may be saved in the day of the lord , and so to be used only toward regenerated persons , then paul was to intend the salvation of none by excommunication , but these who are members of one single congregation , who are within this visible house of christ , then all the rest are without the house and so in the state of damnation . . these who are without here are in a worse case , then if they were judged by the church , that their spirit may be saved . so they are left , v. . to a severe judgement , even to the immediate judgement of god , as a cajetan doth well observe ; for , sayth b erasmus sarcerius , deus publica & occulta sceler a non sinet impunita , and c bullinger maketh ( as it is cleare ) an answer to an objection , shall these who are without , even the wicked gentiles commit all wickednesse without punishment ? the apostle answereth , that , ( saith he ) god shall judge them , non impune in vitiorum lacunis se provolvent prophani , sed destinato tempore commeritas dabunt deo ultori paenas . and d paraeus , num impune ibunt eorum scelera ? ●mo judicem deum invenient . . these who are within here , are these who are of christs family , sayth e p. martyr , and opposite to gentiles and infidels saith f paraeus , for all men are divided into two ranks , some domesticks , and within the church , and to be judged by the church ; and some strangers , without the covenant , not in christ , neither in profession , nor truth , as gentiles , who are left to the severity of gods judgement , but our brethrens text shall beare that paul divideth mankind into three ranke . . some within , as true members of the church . . some without as infidels , and some without as not members of a fixed congregation , now believers without , and not members of a fixed congregation , are not left to the severity of the immediate judgment of god , as these who are without here , because they are to be rebuked , yea nor was the excommunicated man , after he should be cast out , left to the immediate judgement of god : but he was , . to remaine under the medicine of excommunication , and dayly to be judged , and eschewed as a heathen , that his spirit may be saved . . he was to be rebuked as a brother t●ess . . . . paul saying what have i to doe to judge these that are without , god judgeth them , he meaneth as much , as he will not acknowledge them , as any wayes belonging to christ ; but the believers of approved piety , because they are not members of a fixed congregation , are not thus cast off of paul , he became all things to all men , that he might gaine some , and would never cast off believers , and say what have i to doe with you ? in a word ; by those who are without are meant gentiles , as a ambrose b oecumenius c theophilact . &c. d calvin e martyr f bullinger g paraeus h beza , i pelican . k pomeranus l meyer m sarcerius n marloratus o paraphras . p the papists , haymo q aquinas and r with them erasmus , and all who ever commented on this place . lastly , our brethren expound these , who are within , to be the church of corinth , saints by calling , and saints in christ jesus , these to whom he prayeth grace and peace unto , and for whom he thanketh god for the grace given to them by iesus christ , cor. . . . now these thus within must be regenerated , and opposed to all not within : this way , but without , that is who are not saints by calling , not in christ iesus , then by these who are without , cannot be understood , all not fixed members of one visible congregation , who yet are by true faith in christ iesus ; and our brethren must mean , that paul , if he were living , would take no care to judge , and censure us , who believe in christ , and are members of provinciall and nationall churches , and are not members of such an independent congregation , as they conceive to be the only instituted visible church of the new testament . but if they all not without the state of salvation who are not members of such an independent flock . . all the churches of corinth , galatia , ephesus , th●ssalonica , philippi , rome , the seven churches of asia , who were not such independent churches must be in the state of damnation . . all are here obliged , who looke for salvation , by iesus christ , to joyne themselves to this visible independent church ; then all who are not members of such a church are in the state of damnation , if ( say our brethren ) they know this to be the only true church , and joyne not to it . o but ignorance cannot save men from damnation , for all are obliged to know this so necessary a meane of salvation , where only are the meane● of salvation , for then it should excuse scribes and pharisees , that they believed not in christ , for they knew him not , and if they had knowen , they would not have crucisied the lord of glory . cor. . , . now we judge this to be the revived error of-the donatists , whose mind was as a augustine saith , that the church of christ was only in that part of africa , where donatus was , and augustine writing to vincentius b objecteth the same , as morton answereth bellarmine , and the same say papists with donatists , that out of the church of rome there is no salvation . and c field answereth well , yee are to be charged with donatisme , who deny all christian societies in the world , ●to be where the popes feete are not kissed , to pertaine to the true church of god , and so cast into hell all the churches of aethiopia , armenia , syri● , graecia , russia , and so did optatus ( sayth d morton , answer , donatists you will have the church only to be where you art , but in dacia , misi● , thracia , achaia , &c. where you are not , you will not have it to be , nor will you have it to be in graecia , cappadocia , aegypt , &c. where you are not , and in innumerable istes and provinces . see how gerardus refuteth this e and certainly , if this be the only true visible christian church , to which all who looke for salvation by christ jesus , must joyne themselves , there is not in the christian world , a true visible church but with you . . i● all upon hazard of losing salvation , must joyne to such a church , having power of jurisdiction independently within it selfe , then must all separate from all the reformed churches , where there be provinciall and nationall churches , now this is also the error of the donatists and anabaptists , against which read what a learned parker saith and reverend b brightman , and c cartwright , but of this hereafter . . the principall reason given by the author , is , the lord added to the church acts . such as should be saved , this is not in the independent visible congregation , as is proved elsewhere . a second reason he giveth , because every christian standeth in neede of the ordinances of christ , for his spirituall edification , in holy fellowship , with christ iesus , or else christ ordained them in vaine , therefore all who would be saved , must joyne to a visible independent congregation ; hence no church hath title and due right to the word and sacraments , but members of such a congregation : this is the reason why men of approved piety are denied the seales of the covenant , and their children excluded from baptisme and themselves debarred from the lords supper , because they are not members of your congregation , and members they cannot be , because they finde no warrant from gods word , to sweare your church-covenant , and to your church-government , which is so farre against the word of god : the seales of the covenant belong to all professing believers , as gods word sayth , acts . . acts . . acts . , , . cor. . . whether he be a member of a particular independent church , or not , god the lawgiver maketh not this exception , neither should man doe it . propos. . all are entered by covenant into a church-state , or into a membership of a visible church . answ. here are we to encounter with a matter much pressed by our reverend brethren , called a church covenant . a treatise came unto my hand in a manuscript of this subject ; in their apology , and in their answer to the questions propounded by the brethren of old england this is much pressed . i will first explaine the church-covenant according to our reverend brethrens minde . : prove there is no such thing in gods word . . answer their arguments taken out of the old testament . . answer their arguments from the new testament , both in this treatise here in this chapter , and hereafter ; and also their arguments in all their treatises . hence for the first two , i begin with this first question . whether or not all are to he in-churched or entered members of a visible church by an explicit , and vocall or prof●ssed covenant ? our brethrens mind is first to be cleared . . the state of the question to be explained . . the truth to be confirmed . in the answers to the questions a sent to new england they require of all persons come to age , before they be received members of the church : . a publiqu● vocall declaration of the manner and soundnesse of their conversion , and that either in continued speech ( saith b the apologie ) or in answer to questions propounded by the elders . . they require a publick prof●ssion of their faith , concerning the articles of their religion , the foresaid way also . . an expresse vocall covenanting by oath , to walke in that faith ; and to submit ( saith the authour ) c themselves to god , and one to another , in his feare ; and to walke in a professed subjection to all his holy ordinances , cleaving one to another , as fellow members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in christ iesus . . and a covenanting , not to depart from the said church , without the consent thereof . this church-covenant ( saith the apologie ) d is the essentiall or formall cause of a visible church , as a flocke of saints is the materiall cause , and so necessarily of the being of a church , that without it none can claim church-communion ; and therefore it is that whereby a church is constituted in its integrity , that whereby a fallen church is againe restored ; and that , which being taken away , the church is dissolved , and ceaseth to be a church ; and it is that whereby ministers have power over the people , and people interest in their ministers , and one member hath interest and powerover another fellow-member . the manner of entring in church-state is this : . a number of christians , with a gifted or experienced elder meet often together ( saith this e authour ) about the things of god , and performe some duties of prayer , and spirituall conference together , till a sufficient company of them be well satisfied , in the spirituall good estate one of another , and so have approved themselves to one anothers consciences , in the sight of god , as living stones , fit to be said on the lords spirituall temple . . they having acquainted the christian magistrate , and neerest adjoyning churches , of their purpose of entring into church-fellowship convene in a day kept with fasting and praying , and preaching , one b●ing chosen with common consent of the whole , in name of the rest , standeth up , and propoundeth the covenant , in the foresaid four articles above named . . all the rest declare their joynt consent in this covenant , either by silence , or word of mouth , or writing , . the brethren of other churches , some specials , in name of the rest , reach out to them the right hand of fellowship , exhorting them to stand stedfast in the lord. which done , prayers made to god for pardon and acceptance of the people , a psalm is sung . but when a church is to be gathered together of infidels , they must be first converted believers , and so fit materials for church fellowship , before any of those things can be done by them . . baptisme maketh none members of the visible church . . a church fallen , cannot be accepted of god to church fellowship , till they renew their church covenant . thus shortly for their mind about the gathering of a visible church . let these distinctions be considered for the right stating of the question . . distinct. there is a covenant of free grace , betwixt god and sinners , founded upon the surety christ iesus ; laid hold on by us , when we believe in christ , but a church covenant differenced from this is in question , & sub judice lis est . . distinct. there is a covenant of baptisme , made by all , and a covenant vertuall and implicite renewed , when we are to receive the lords supper , but an explicite positive professed church covenant , by oa●h in-churching a person , or a society , to a state-church is now questioned . . distinct. an explicite vocall covenant whereby we bind our selves to the first three articles in a tacite way , by entring in a new relation to such a pastor , and to such a flocke , we deny not , as if the thing were unlawfull ▪ for we may sweare to performe gods commandements , observing all things requisite in a lawfull oath . . but that such a covenant is required by divine institution , as the essentiall forme of a church and church-membership , as though without this none were entered members of the visible churches of the apostles , nor can now be entered in church-state , nor can have right unto the seales of the covenant , we utterly deny . . distinct. we grant a covenant in baptisme which is the seale of our entry unto the visible church . . that it is requisit that such heretickes , papists , infidels , as be received as members of our visible church , ( from which papists have fallen , having received baptisme from us ) doe openly professe subjection to god , and his church , in all the ordinances of god. and that infidels give a confession of their faith , before they be baptized . . nor deny we that at the election of a pastor , the pastor and people tie themselves , by reciprocation of oathes , to each other , the one to fulfill faithfully the ministery that he hath received of the lord ; the other to submit to his ministery in the lord , but these reciprocall oathes , make neither of them members of a visible church , for they were that before these oathes were taken . . distinct. any professor removing from one congregation to another , and so comming under a new relation to such a church , or such a ministery , is in a tacite and vertuall covenant to discharge himselfe in all the duties of a member of that congregation , but this is nothing for a church-covenant ; for when six are converted in the congregation whereof i am a member , or an excommunicated person heartily and unfainely repenteth , there ariseth a new relation betwixt those converts and the church of god ; and a tie and obligation of duties to those persons greater then was before , as being now members of one mysticall and invisible body . yet cur brethren cannot say , there is requisite , that the church renew their church-covenant towards such , seeing the use of the covenant renewed is to restore a fallen church , or to make a non-church to be a church ; and if those six be converted by my knowledge , there resulteth thence an obligation of a vertuall and tacite covenant betwixt them and me ; but there is no need of an explicite and vocall covenant , to tie us to duties that we are now obliged to in a stricter manner then we were before ; for when one is taken to be a steward in a great family , there may be a sort of covenant betwixt that servant and the lord of the house , and there resulteth from his office and charge a tie and obligation , not onely to the head of the family , but also to the children and fellow-servants of the house ; but there is no need of an expresse , vocall , and professed covenant betwixt the new steward and the children and servants ; yea and strangers also , to whom he owes some acts of steward-duties , though there doe result a vertuall covenant . farre lesse is there a necessity of an expresse and vocall covenant before that steward can have claime to the keyes , or be received in office . so when one entereth into covenant with god , and by faith layeth hold on the covenant , there resulteth from that act of taking the lord to be his god , a covenant-obligation to doe duty to all men , as the covenant of god doth oblige him ; yea , and to doe workes of mercy to his beast ( for a good man will have mercy on the life of his beast ) and he is obliged to a duty by that covenant with god to his children , which are not yet borne , to servants who are not yet his servants , but shall hereafter be his servants , to these who are not yet converted to christ , now it is true a vertuall and tacite covenant , resulteth toward all these , even toward the beast , the children not yet borne , &c. when the person first by faith entereth in covenant with god ; but none , master of common sense and judgement will say there is required a vocall and explicite , and professed covenant , betwixt such an one entered in covenant with god , and his beast , and his children not yet borne , or that the foresaid tacite and vertuall covenant , which doth but result from the man his covenanting with god is either the cause , or essence , or formall reason , whereby he is made a formall contracter and covenanter with god. so , though when i enter a member of such a congregation , there ariseth thence an obligation of duty , or a tacite covenant , tying me in duties to all members present , or which shall be members of that congregation , though they should come from india ; yet in reason it cannot be said , that there is required an expresse vocall covenant betwixt me and all , who shall be fellow-members of this congregation ; and farre lesse that such a covenant doth make me a member of that congregation , yea because i am already a member of that congregation ; thence ariseth a tacite covenant toward such and such duties and persons . . i understand not how our brethren doe keepe christian and religious communion , with many professours of approved piety , and that in private conference , praying together , and publiquely praising together , and yet deny to have any church-communion with such approved professors , in partaking with them the seales of the covenant , and censures of the church , i doubt how they can comfort the feeble minded , and not also warne and rebuke them , which are called acts of church-c●nsure . then the question is not , if there be a tacit and vertuall covenant when persons become members of such a visible congregation . . nor doe we question whether such a church-covenant may be lawfully sworne . we thinke it may , though to sweare the last article not to remove from such a congregation without their consent , i thinke not lawfull , nor is my habitation in such a place a matter of church-discipline . . but the question is , if such a church-covenant , by divine or apostolick warrant , not onely be lawfull , but the necessary and apostolick meane , yea and the essentiall forme of a visible church ; so as without it persons are not members of one visible church , and want all right and title to a church-membership , to the seales of grace , and censures of the church . our brethren affirme , we deny . concl. the former considerations being cleare , we hold that such a church-covenant is a conceit destitute of all authority of gods word , old or new testament , and therefore to be rejected as a way of mens devising , . argum. all will-worship laying a band on the conscience , where god hath layed none , is damnable ; but to tye the oath of god to one particular duty rather then another , so as you cannot , without such an oath , enter into such a state , nor have title and right to the seales of grace and gods ordinances , is will-worship , and that by vertue of a divine law , and is a binding of the conscience where god hath not bound it . the major is undeniable . papists as a alphonsus à castro , and b bellarmin● lay upon us , that which was the errour of lampetians , that we condemne all sorte of vowe● , ●● snares to the consciences of men . but bellarmine c saith , that luther and ca●●in acknowledge , we thinke vowes of things commanded of god lawfull ; the truth is , we teach it to be will-worship to a person to vow single life , where god hath not given the gift of continency , because men binde with an oath that which god hath not bound us unto by a command . so d origen , gregory , nazianzen , ambrose , augustine say , those which want the gift of continency cannot live without wives , and so should not burne . see how e bellarmine and f maldonat contending for will-worship , prescribe the contrary . i prove the assumption ; for a minister to sweare the oath of fidelity to his flocke , is lawfull ; but to tye an oath so to his ministery , as to say the apostles teach , he cannot be a minister who sweareth not that oath , is to lay a bond on the conscience , where god hath laid none . that a father swear to performe the duties of a father , a master the duties of a master towards his servant , is lawfull ; but to lay a bond on him , that he is in conscience , and before god no father , no master , except he sweare to performe those duties , is to lay a bond on the conscience where god hath laid none . so to sweare subjection to such a ministery and visible church , is lawfull ; but to tie by an apostolike law and practice the oath of god so to such duties , as to make this church-oath the essentiall forme of such membership , so as you cannot enter into church-state , nor have right to the seales of the covenant without such an oath , is to binde where god hath not bound ; for there is no law of god , putting upon any church-oath such a state , as that it is the essentiall forme of church-membership , without the which a man is no church-member , and the church visible , not swearing this oath is no church . that way are members to be in-churched , and to enter into a church-fellowship , which way members were entred in the apostolike church . but members were not entred into the apostolike church by such a covenant , but onely they beleeved , professed beleefe , and were baptized ; when the incestuous person is re-entred ( it is said ) onely , cor. . he was grieved , and testified it , and they did forgive him , and confirme their love to him , , . there is here no church-covenant ; and samaria . . received the word gladly , beleeved , and was baptized ; when saul is converted acts . simon magus baptised , acts . cornelius and his house baptized , acts . the church of ephe●us planted , acts . of corinth , acts . . of berea , acts . . philippi acts . th●ssalonica , acts . of rom , acts . we heare no expressed vocall covenant . so acts . three thousand were added to the visible church ; now they were not gathered nor in-churched as you gather : first , they did not meet often together for prayer and spirituall conference , while they were satisfied in conscience of the good estate one of another , and approved to one anothers consciences in the sight of god , as living stones fit to be laid in the lords spirituall temple , as you require ; a because frequent meeting and satisfaction in conscience of the regeneration one of another could not be performed by three thousand , all converted and added to the church in one day ; for before they were non-converts , and at one sermon were pricked in heart that they had slaine the lord of glory , acts . . . and the same day there were added to them three thousand souls . our brethren say , it was about the p●ntecost , when the day was now the longest , and so they might make short confessions of the soundnesse of their conversation before the apostles , who had such discerning spirits . answ. truly it is a most weake and reasonlesse conjecture for all the three thousand behoved to be miraculonsly quicke of discerning ; for they could not sweare mutually one to another those church-duties , except they had beene satisfied in conscience of the regeneration of one another . surely such a miracle of three thousand extraordinarily gifted with the spirit of discerning would not have beene concealed , though it be sure , ananias and saphira , who deceived the apostles , were in this number . secondly , how could they all celebrate a day of fasting and prayer , and from the third houre , which is our ninth houre , dupatch the confessions and evidences of the sound worke of conversion of thirty hundred , all baptized and added to the church ? capiat qui volet ; because this place is used to prove a church-covenant , i will here once for all deliver it out of our brethrens hands : the author of the church-covenant b saith , there was hazard of excommunication , john . . and persecution . acts . . and therefore the very profession of christ in such peri●●us times was a sufficient note of discerning , to such discerning spirits as the apostles . answ. if you meane miraculous power of discerning in the apostles , that was not put forth in this company , where were such hypocrites as ananias and saphira . secondly , this miraculous discerning behoved to bee in all the three thousand , for the satisfaction of their consciences , of the good estate spirituall of all of them . and if it be miraculous ( as it must be , if done in the space of sixe houres , as it was done the same day that they heard peter , vers . . ) then our brethren cannot alleadge it for ordinary inchurching of members as they doe . secondly , if it be an ordinary spirit of discerning , then at one act of profession are members to be received , and so often meeting for the satisfaction of all their consciences is not requisite . thirdly , if profession for feare of persecution be an infallible signe , then those who are chased out of england by prelates , and come to new england , to seeke the gospell in purity , should be received to the church , whereas you hold them out of your societies many yeeres . fourthly , suffering for a while for the truth is not much , iudas , alexander , demas , did that for a while . the c apologie and discourse of the church-covenant saith , d these converts professed their glad receiving of the vvord , vers . . in saving themselves from that untoward generation , else they had not beene admitted to baptisme . but all this made them not members of the church for they might havereturned , notwithstanding of this , to pontus , asia , cappadocia , &c. but they continued stedfastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the doctrine of the apostles . secondly , they continued in fellowship , this is church-fellowship ; for we cannot say , that it was exercise of doctrine and sacraments , and confound this fellowship with doctrine , no more then we can confound doctrine and sacraments , which are distinguished in the text , and therefore it is a fellowship of holy church-state , and so noteth ; . a combination in church-state . . in gifts inward to edification , and outward in reliefe of the poore by worldly goods . answ. . they could not continue stedfast in the apostles doctrine and fellowship before they were added to the church , for stedfastnesse in doctrine , and saving themselves from the froward generation , could not be but habituall holinesse , not perfected in sixe houres . now that same day , vers . . in the which they gladly heard the vvord , they were both baptized and added to the church ; and therefore their stedfast continuing in church-state , can no wayes make them members in church-state . secondly , though they should have returned to pontus and asia , &c. they returned added to the church ; church-state is no prison-state , to tie men to such a congregation locally , as you make it . thirdly , there is no word of a church-covenant , except when they were baptized they made it , and that is no church-covenant , and that should not be omitted , seeing it conduceth so much , first , to the being of the visible church , in the which we must serve god acceptably ; secondly , and is of such consequence to the end , that the holy things of god be not prophaned , as you say . thirdly , that the seales of the covenant be not made signes of falshood . fourthly , wee would not be stricter then god , who received upon sixe houres profession three thousand to church state . fifthly , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship is no fellowship of church-order , which made them members of the visible church , because the first day that they heard peter they were added to the church , and being added they continued in this fellowship , and in use of the word , sacraments , and prayer ; as a reasonable soule is that which makes a man discourse , and discoursing is not the cause of a reasonable soule e beza calleth it fellowship in christian charity to the poore . and f the syrian interpreter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g the arablan interpreter saith the same . h the ancient latine interpreter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . fourthly , if baptisme bee the seale of our entry into the church , as cor. . . as circumcision was the seale of the members of the jewes visible church , then such a covenant is not a formall reason of our church-membership , but the former is true , as i shall prove hereafter ; ergo , so is the latter . the proposition standeth , because all the baptized are members of the visible church before they can sweare this covenant , even when they are infants . . argu. this church-covenant is either all one with the covenant of grace , or it is a covenant divers from the covenant of grace ; but neither wayes can it be the essentiall forme of a visible church ; ergo , first , the covenant of grace cannot be the forme of a visible church , because then all baptized , and all beleevess should be in covenant with god , as church members of a visible church , which our brethren deny . if it be a covenant divers from it , it must be of another nature , and lay another obligatory tie , then either the covenant of workes , or the covenant of grace , and so must tie us to other duties then either the law or gospell require of us ; and so is beside that gospell which paul taught and maketh the teacher , though an angell i from heaven , accursed , and not to be received . the k apologie answering this , saith , first , we call it a church-covenant , to distinguish it from civill covenants , and also from the covenant of grace ; for the eunuch and godly strangers , isaiah . . were in the covenant of grace by faith , and yet complained that they were separated from the church , and not in covenant with gods visible church . answ. . no doubt an excommunicated person , whose spirit is saved in the day of christ , may be in the covenant of grace , and yet cut off from the visible church for enormous scandals ; but this is no ground to make your church-covenant different from the covenant of grace . a beleever in the covenant of grace may not doe a duty to father , brother , or master ; but it is a weak consequence , that therefore there is a covenant-oath betwixt brother and brother , sonne and father , servant and master , which is commanded by a divine law of perpetuall equity under both old and new testament , as you make this covenant of the church to be , which persons must sweare , ere they can come under these relations of brother , son , and servant . the covenant of grace , and the whole evangell , teach us to confesse christ before men , and to walke before god , and be perfect , and so that we should joyn our selves to the true visible churh . but none can in right reason conclude , that it is a divine law that necessitateth me to sweare another covenant then the covenant of grace , in relation to those particular duties , or to sweare over againe the covenant of grace , in relation to the duties that i owe to the visible church , else i am not a member thereof . and that same covenant in relation to my father , brother , and master , else i cannot be a sonne , brother , or servant ; this were to multiply covenants according to the multitude of duties that i am obliged unto , and that by a divine commandment . the word of god l layeth a tie on pastors to feed the flock , and the flock to submit , in the lord to the pastors . but god hath not , by a new commandment , laid a new tie and obligation , that timothy shall not be made a pastor of a church at ephesus , and a member thereof , nor the church at ephesus constituted in a church-state , having right to all the holy things of god , while , first , they be all perswaded of one anothers regeneration ; secondly , while all sware those duties in a church-oath ; thirdly , and all sweare that they shall not separate from church followship , but by mutuall consent . heare a reply againe to this of the m apologie ; such promises as leave a man in an absolute estate as he was before , and ingage onely his act , not his person , these lay no forcing band on any man , but as every man is tied to keepe his lawfull promise , are tied : but yet such promises or covenants as are made according to the ordinances of god , and doe put upon men a relative estate , they put on them a forcing band to performe such duties , such as are the promises of marriage betwixt man and wife , master and servant , magistrate and subject , minister and people , brother and brother in church-state ; these put on men a divine tie , and binde by a divine ordinance to performe such duties . but these scriptures make not these relations , these places make not every man who can teach , a pastor to us , except we call him to be our pastor ; indeed if we call him , we ingage our selves in subjection to him : you might as well say , it is not the c●venanting of a wife to her husband , or the subject to the magistrate , that giveth the husband power over his wife , and the magistrate power over his subject , but the word of god that giveth power to both , and yet you know well the husband cannot call such an one his wife , but by covenant made in marriage . answ. this is all which with most colour of reason can be said . but these places of scripture are not brought to prove the pastors calling to the people , or their relative case of subjection to him , but onely they prove , that the covenant of grace and whole gospell layeth a tie of many duties upon us , which obligeth us , without comming under the tie of an expresse , vocall , and publique oath , necessitating us by a divine law , because in this that i professe the faith of christ , and am baptized , i am a member of the visible church , and have right to all the holy things and seales of grace , without such an oath , because the covenant of grace tieth me to a●joyne my selfe to some particular congregation , and a called pastor who hath gi●●● , and a calling from the church , is a member of the visible church , before he be called to be your pastor , though he be a member of no particular congregation ; for you lay down as an undeniable principle , and the basis of your whole doctrine of independent government ; that there are no visible churches in the world but a congregation meeting in one place to worship god , which i have demonstrated to be most false : for if my hand be visible , my whole body is visible , though with one act of the eye it cannot be seene ; if a part of a medow be visible , all the medow , thought ten miles in bredth and length , is visible : so , though a congregation onely may be actually seene , when it is convened within the soure angles of a materiall house , yet all the congregations on earth make one visible church , and have some visible and audible acts of externall government cummon to all ; as that all pray , praise , fast , mourne , rejoyce , one with another ; and are to rebuke , exhort , comfort one another , and to censure one another , so farre as is possible , and of right and by law meet in one councell , and so by christs institution are that way visible ; that a single cong egation is visible which meeteth in one house , though many be absent de facto , through sickenesse callings , imprisonment , and some through sinfull neglect ; and therefore you doe not prove , that we are made members of the visible church , having right to all the holy things of god , by a church-oath or covenant as you speake ; neither doe we deny but when one doth enter a member to such a congregation under the ministery of a. b. but he commeth under a ●ew relative state , by an implicite and vertuall covenant , to submit to his ministery , yea and a. b. commeth under that same relative state of pastorall feeding of such an one . but you doe not say , that a. b. entereth by a vocall church-covenant , in a membership of church order , and that by a commanded covenant of perpetuall equity , laying a new forcing band upon both the person and the acts of a. b. just as the husband and the wife come under a marriage covenant . so c. d. sometime excommunicated , now repenteth , and is received as a gained brother , in the bosome of the church ; all the members of the church come by that under a new relation to c. d. as to a repenting brother , and they are to love , reverence , exhort , rebuke , comfort him , by vertue of the covenant of grace , but ( i conceive ) not by a new church covenant entering them as in a church membership , and church order towards him . so a new particular church is erected , and now counted in amongst the number of the visible churches ; all the sister churches are to discharge themselves in the duties of imbracing , loving , exhorting , edifying , rebuking , comforting this sister church new elected . but i thinke our brethren will not say , that all the sister churches are to make a new expresse vocall church covenant with this sister church , and such a church covenant as maketh them all visible churches , which have right to all the holy things of god , in and with this new sister church ; it is the covenant of grace once laid hold on by all these sister churches , which tieth them to all christian duties , both one toward another , and also toward all churches to come in . i thinke there is no necessity of an expresse covenant of marriage betwixt this new church , and all the former sister churches , as there is a solemne marriage oath betwixt the husband and the wife , and a solemne covenant betwixt the supreame magistrate and the king and his subjects , when the king is crowned ; all we say is this , if for new relations god laid a bond and compelling tie of conscience , and that of perpetuall equity , whereby we are entered in every new relative state , beside the bond that law and gospell lay on us , to doe duties to all men both in church and common-wealth , then when a person is converted unto christ , and another made a lawyer , and another a pastour , another a physitian , another a magistrat , another a learned philosopher and president of an academy , another a skilled schoolemaster , and so come under new relations many and diverse in the church and state , i should not be obliged to love , honour , and reverence them all by vertue of the fifth commandement ; but i behoved by vertue of a particular covenant ( i know not how to name it ) to come under some new relative marriage toward all these , else i could not performe duties of love and reverence to them ; and though there be a convenant tacite betwixt a new member of a congregation , and a. b. the pastor , and they come under a new relation , covenant waies ( which i grant ) is not the point in question , but this new covenant is that which by necessity of a divine commandement of perpetuall equity , maketh the now adjoyner a member of the visible church , and giveth him right and claime to the seales of the covenant , so as without this covenant he is without , and not to be judged by the church , but left to the judgement of god , as cor. . , . one who is without . thirdly , the * apologie saith , and a author of the church covenant . the covenant of grace is done in private in a mans closet , betwixt the lord and himselfe , the other in some publique assembly . . the covenant of grace is of one christian in particular , the other of a company joyntly , some call the one personall , the other generall . answ. though the covenant of grace may be layd hold on in a closet or private chamber , yet the principall party contracter is god on the one part ; and on the other not a single man , but christ , b and all his seed , c yea the catholique church , d all the house of israel ; but our brethrens mind is , that conversion of soules to christ is not a church act , nor a pastorall act , but a worke of charity , performed by private christians ; yet by the pastorall paines of peter , three thousand , act. . were converted ; and this is a depressing of publique ministery , and an exalting of popular prophecying , which is the onely publique and ordinary meane blessed of god , for conversion . . by this all the covenants sworne in israel and iudah were not a swearing of the covenant of grace but of a church covenant , which we must refute hereafter . . we desire an instance or practice of receiving any into the publique assembly , by this church covenant ; publique receiving by baptisme we grant in cornelius , act. . the eunuch , act. . lydia , and her house , act. . the iayler , act. . but we never read of sauls church●covenant , and church confession , wherby he was publiquely received into church membership , nor of such private tryall of church members and therefore wee thinke it to bee a devise of men . . arg. if this church-covenant be the essence and forme of a visible church , which differenceth betwixt the visible and invisible church , then there have beene no visible churches since the apostles dayes , nor are there any in the christian world , this day , save only in new england and some few other places , for remove the forme and essence of a thing , and you remove the thing it selfe : now if this be true , and if ministers have ministeriall or pastorall power over people , and the people no relation unto them as to pastors , except they mutually enter into this church-covenant , then are they no pastors to the people at all , and so all baptised in the reformed churches , where this covenant was not , are as pagans and infidels , and all their baptisme no baptisme , and all their church acts no church acts , and they all are to be rebaptized . the author of the church-covenant a saith , there is a reall , implicite , and substantiall comming together , and a substantiall professing of faith and agreement , which may preserve the essence of the church in england , and other places , though ●hers be not so expresse and formall a covenanting , as neede were ; the eternity of the covenant of god is such , that it is not the interposition of many corruptions , that may arise in after time , that can disanull the same , except they willfully breake the covenant , and reject the offer of the gospel , which we perswade our selves england is not come unto , and so the covenant remaineth which preserveth the essence of the churches to this day ; and he giveth this answer from learned parker b and he alleadgeth fox c who out of gilda , saith england received the gospell in tiberi●● his time , and joseph of arimathea was sent from france to england by philip the apostle an . ● . answ. i deny not but tertullian , and nicephorus both , say , the gospell then came to the wildest in brittaine , and no doubt be ●●ved to come to scotland , when simon zelotes cam● to brittaine ; but so did the gospell come to rome , philippi , corinth , will i● follow that the covenant is there yet ? and . if the not wilfull rejecting of the gospell save the essenc● of a visible church in england ( which charity we command in our brethren ) rome may have share of the charity also , and there may be a true visible church there , as yet : and we then wronged them in separation from them , because gods people in babel , did never wilfully reject the covenant . . our brethren professe a they cannot receive into their church , the godly persecuted and banished out of old england , by prelates for the truth , unlesse ( saith he ) they be pleased to take hold of our church-covenant . now not to admit into your churches , such as cannot sweare your church covenant , in all one as to acknowledge such not a true church , and to separate from them , and so the want of an explicite and formall church-covenanting , to you maketh professors no church-visible , and unworthy of the seales of grace ; but reverend parker b saith , that there is such a profession of the covenant in england , sic ut secessionem facere salvâ conscientiâ nullus possit , that no man with a safe conscience can separat therefrom . . the ignorants and simple ones amongst the papists have not rejected the gospell obstinately , in respect it was never revealed to them , yet the simple ignorance of points principally fundamentall maketh them a non-church , and therefore the want of your church-covenant must un-church all the reformed churches on earth : it is not much that this author saith , the primitive church never did receive children to the communion , nor any till they made a confession of their faith. what then ? a confession of their faith and an evidence of their knowledge , is not your chuoch-covenant for by your church-covenant the parties to be received in the church must give testimony of their conversion to the satisfaction of the consciences of all your church ; the old confirmation of children was not such a thing . . the tryall of the knowledge of such , as were of old not yet admitted to the lords supper , is not an inchurching of them , because , if ●ny not that way tryed in the ancient church , did fall into scan●alcus sins , they were , being come to yeeres lyable to the censures of the church , which said , certainly the ancients acknowledged them to be members of that visible church , but you say expresly , they are without , and you have not to doe to judge them , cor. . . and let the author see for this a the coun●ell of laodicea , b gregorius c leo , d augustine e tertullian , f cyprian , g ambrose , h the councell of elibert , i perkins , k martine bucer l chemnitius m peter martyr , who all teach that confirmation was nothing lesse then your church-covenant . . that it had never that meaning to make persons formll members of the visible church . . that that was sufficiently done in baptisme . . that comfimation was never the essentiall forme of a visible church , but rather the repetition of baptisme ; so n whitgift , ( a man much for confirmation , ) confirmatio apud nos usurpatur , ut pueri proprio ore , proprioque consensu , pactum quod in baptismo inibant coram ecclesiâ confirment , o pareus sayth they were in the church before , sed impositione manuum in ecclesiam adultorum recipie bantur . p beza saith the same q calvin , liberi infidelium ab utero adoptati , & jure promissionis pertinebant ad corpus ecclesiae , r bullinger acknowledging that in baptisme infantes were received into the church , saith , pastorum manus illis impone bantur , quorum fidei committebatur ecclesiarum cura . . argum. a multitude of unwarrantable wayes partly goeth before , partly conveyeth this church-covenant , as. . it is a dreame that all are converted by the meanes of private christians , without the ministery of sent pastors , by hearing of whom faith commeth , all are made materialls and convertes in private without pastors ; judge if this be christs order and way . . how it is possible a church shall be gathered amongst infidells ? this way infidells cannot convert infidells , and pastors as pastors cannot now be sent , by our brethrens doctrine , for pastors are not pastors but in relation to a particular congregation , therefore pastors as pastors cannot be sent to indians . . they must be assured in conscience , at least satisfied in every one anothers salvation , and sound conversion : were the apostles satisfied anent the conversion of anainas , saphira , simon magus , alexander , hymeneus , philetus , demas and others ? . by what warrant of the word are private christians , not in office , made the ordinary and onely converters of soules to christ ? conversion commeth then ordinarily and solely by unsent preachers , and private persons ministery . . what warrant have the sister churches , of the word , to give the right hand of fellowship to a new erected church ? for , to give the hand of fellowship is an authoritative and pastoriall act , as gal. . when iames , cephas , and iohn perceived the grace that was given unto me , they gave unto me and barnabas the right hands of fellowship , that is , saith pareus , a they received us to the colledge of the apostles , so bullinger b and c beza , now this is to receive them in amongst the number of churches , as pareus , and members of the catholick church , but churches being all independent , and of a like authority , the sister churches having no power over this new erected church , what authority hath sister churches , to acknowledge them as sister churches ? for . they cannot be upon two or three houres ●●ght of them , hearing none of them speak , satisfied in their consciences of their regeneration . . by no authority can they receive them as members of the catholick church , for this receiving it a church-act and they have no church-power over them . . what a meeting is this of diverse churches for the receiving of a new sister church ? it is a church ( i believe ) meeting together , and yet it is not a congregation , and it is an ordinary visible church , for at the admitting of all converts to the church-order , this meeting must be : surely here our brethren acknowledge that there is a church , in the new testament made up of many congregations , which hath power to receive in whole churches , and members of churches unto a church-fellowship ; this is a visible provinciall , or nationall church , which they other wayes deny . . we see no warrant , why one not yet a pastor or elder should take on him to speake to a congregation , though they all conse●t that he speak , exhort and pray , we desire a warrant from gods word , that such a thing should be ; here is preaching , and church-preaching , church-praying and praysing , and yet there is no pastor nor man called to office , we see not how this will abide the measure of the golden-neede , especially in a constituted church ▪ . we desire to see such a church-action , acts . where three thousand were added in one day to the church . . if it be enough that all be silent , and testify their consent to the church covenant by silence , how is the church-magistrate and these of other churches satisfied in conscience of the conversion of all ? for all consent to this , the magistrate may be a king , and he cannot acknowledge these as a church , whose faces he never saw before . . they sweare to be good stewards of the manifold graces of god , and so to publick prophecying , for converting soules , here be men sworn in a church-way to feede the flock , and yet they are not pastor● . . here are church-acts and the power of the keyes exercised in preaching , and praying , and discipline , and yet no stewards nor officers of the house who have received the keys to feede . quest. . whether it can be proved from the old testament , that christs visible church was gathered , and being fallen , restored to a visible church-state , by this church-covenant . our reverend bretheren contend that the church was ever gathered by this church-covenant . the author a saith , that the lord received abraham and his children into the church , by a covenant , gen. . . then when they violated the covenant , he renewed this covenant , exod. . . . whence they were called the church in the vvildernesse , acts . . answ. . the covenant , gen. . . is not a church-covenant such as you dreame off . . that covenant is the covenant of grace , made with all the people of the jewes , yea , with children of eight dayes old , v. . i will establish my covenant betwixt me and thee , and thy seed after thee in their generations , for an everlasting covenant , to be a god , to thee , and to thy seed . your covenant is not made with infants , for to you infants are not members of the church visible , none are in your church-covenant , but believers , of whose sound conversion you are satisfied in conscience : . this is the everlasting covenant made with job , melchisedech and many believers ; not in church-state , as you grant , your church-covenant made with a visible church , is no everlasting covenant . . infants can make no confession ere they be receied in a visible church . . if by this covenant abrahams house was made a visible church and all his children circumcised , then every family in the new testament professing the faith and covenant made with abraham , and baptised as abrahams children were circumcised , are the visible church , and the place is for us . . abraham and his house before this , when they were first called out of aegypt , were a church of called ones professing the faith of the messiah to come a . the lord had a church visible , before the renewing of the covenant at mount sinai , exod. . even in aegypt and when he brought them first out of that land of bondage . jerem. . , . and before this they did celebrate the passover , the very night , that they came out of egypt , exod. . and therefore it is false , that for that covenant renewed , exod. . they are called the church in the vvildernesse , all the forty yeares that they were in the wildernesse , they were the church in the vvildernesse , the apology b and c author of the church-covenant and manuscript d alledge deut. . . yee stand all of you this day before the lord , & c. v. . that thou mightest enter in covenant with the lord thy god , and the oath which the lord thy god maketh with thee , v. . that he may establish thee to day a people to himselfe . hence they argue , that which maketh a society a people to god , to serue him in all his ordinances , that is that whereby a society is constituted in a church-state ; but by a covenant , god maketh a society a people to god , to serve him in all his ordinances ; ergo. now that those were a true visible church they prove , though the word say they had eyes and see not , &c. yet they were not in a carnall estate , but only dull and slow of hearkening , to discerne sundry gracious dispensations , which sinfull defects were in the lords apostles , mat . . dull and slow of heart , for this was the generation which was not excluded out of canaan , for their unbeliefe , whose carcasses fell not in the wildernesse , and they were now within the space of a moneth or thereabout , to enter into the promised land , deut. . . and it was they who entred by faith , and subdned kingdomes , and kept their children poore and constant in gods worship all the dayes of josuah . . it is true ( say they ) a god entered also into a covenant with their fathers , yeares before , but not till he had humbled them to a conscionable ( though a legall ) feare of his great name ; and even some of them also ( it may be ) remembred that they were borne under the covenant of grace , from the loynes of abraham , though needfull it was that god should enter with them into a new covenant , and lead them from the law to christ , because they had so long degenerated from the spirit and wayes of abraham , during their abode in egypt , exod. . , . answ. this place maketh both against the constitution of a visible church , and against the church-oath framed by cu● brethren , therefore once , for all , it must be vindicated ; and . i answer , the swearing of a covenant in truth by sound faith putteth person● in state of membership , with the invisible and true body of christ ; it is true , but not in the state of a church as visible , and therefore the major of the first syllogisme it false , it is one thing to be a member of the church as true , and of the people internally in covenant with god , or a iew in the heart ; and another thing to be in covenant externally and a member of the visible-church , to be borne a jew and circumcised , and to professe the doctrine of moses his law did formally make persons members of the jewish visible church , though they should never sweare this covenant , as many died in egypt , and lived and died members of the jewish church , and did eate the passover , and were circumcised , whose carcasses fell in the wildernesse , because of their murmuring , these did never sweare , neither this covenant , deut. . nor the covenant exod. . . here is a people in carnall estate and cannot be a covenanted , and churched society of saints , for v. . the lord objecteth to them habituall hardnesse . . the great temptations that thine eyes have seene , the signes and these great miracles . . yet the lord hath not given you an heart to perceive , and eyes to see and eares to heare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this same day ; this is an habituall blindnesse , propagated from fathers to sonnes as ez● . . . they and their fathers have rebelled against mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the body of this day . jerem. . . and jeremy . . we have sinned we and our fathers from our youth to this day . now this is not the state of the disciples , mar. . for christ is not judging them of their state , as if they were yet carnall , but of their faithlesse actions , in some particular : when they wanted bread , they distrusted the lord , when i brake the five loaves amongst many thousands , how many baskets took yee up ? christ rebuketh them , that they were yet hardened , notwithstanding some great miracles which might have induced them to believe he would furnish them with bread , but this people was hardened , ( i meane not of them all , but of the greatest part ) against all the meanes of grace , though moses , by a synecdoche , mention only signes , temptations and miracles , yet he understandeth and meaneth no lesse , then they were disobedient to all gods dispensation of meanes , since the time that god first sent moses to pharaoh , and preached the covenant to them , exod. . , , . exod. . , . and therefore nameth he pharaoh and egypt with a note of universality , yee have seen all which the lord did to egypt , and to pharaoh and therefore this is an universall habituall hardnesse , and cannot be their infirmity . . this is his expression in the like stile , ez● . . . esa. . . . mat. . . this interpretation of our brethren doth but helpe arminians , our divines say against it , a iunius , god ( saith he ) gave not an heart , cum fructu , with fruite , to observe what you heard and saw , b amesius hence proveth , that they were not converted , and that they wanted sufficient grace c piscator d calvin hence prove that many are externally called , who are never converted , yea a papist as e cajetan , and f abulensis , carnalis itaque manifestatur hic populus , arminians as these at dort g vorstius h grevinchovius i episcopius k are of mind , that such places as this hinder not , but all have sufficient grace , if they would believe : so doe the socinians as the catechis . l of racovia m socinus , n edward poppius , and our brethren by it will prove all these jewes to be in the state of regeneration . . the author of o the church-covenant saith , they were generally a generation of believers , but this covenant is made universally with all , as is cleare , it is made with israel , captaines , tribes , officers , little ones , vvives , children , strangers , the absents , and these who are not borne , v. . , , , . now i aske , if all these were satisfied in their consciences , of one anothers salvation , as our p author requireth , in fit materialls of a visible church ; it was impossible , ergo , this is not the church-covenant of converted persons , knowne to the conscience of moses , to be converted . . moses saith expresly of the same generation , ch . . . that when they were come to the holy land , they would serve other gods , and provoke god unto wrath . and of that same generation god saith , v. . for i know their imaginations , which they goe about even now before i have brought them unto the land which i sware ; this was ( as you say ) about a moneth before their entry to the holy land. . i know thy rebellion and thy stiffe-necke ( saith moses ) behold while i am yet alive , this day , ye have been rebellious against the lord , how much more then after my death ? were they all then a generation , who by faith subdued kingdomes ? surely this was but verified in their holy judges , like ioshuab , and some few others ; it is true they did not prosessedly in ioshuabs daies make defection , yet they were not all renewed , ( as our brethren say ) for ioshuab saith ▪ ▪ ch . . . put away the strange gods , which your fathers served in the other side of the flood , and in egypt , and serve the lord. v. . now therefore put away the strange gods , which are amongst you . and that song of moses , ch . . was made for the conviction of the present generation . ch . . , , , . now in this song much is said of corrupting themselves , serving idols , forgetting of the rocke , and father who begate them , their sacrificing to devils , and therefore such were not generally such as subdued kingdomes by fath , and by faith entered into canaan , as yee say . and so also ( say we ) our churches under the new testament , though consisting of a mixed multitude , are rightly constituted , and true visible churches ; therefore this covenant is not the formall being and essence of a church . and what sort of people were they when the lord covenanted with them in hore● , exod. . a generation who grieved the lords spirit , tempted him in the wildernesse , offered to stem moses , committed idolatry , would appoint themselves a captaine to returne backe to egypt , lusted in the wildernesse , distrusted the lord , and could not enter in through unbeliefe , and their carcasses fell in the wildernesse , and three and twenty thousand were slaine for fonnication . and therefore there is no ground that moses first or last made a church covenant onely with some selected and choice persons , partakers of the heavenly calling , heires annexed with christ , kings , and priests unto god , for all promiscuously were the materials of this church ; yea those , who were not borne , and the absents , deut. . . yee stand this day , all of you before the lord your god , your captaines of your tribes , you elders , and your officers , with all the men of israel . v. . your little ones , your wives , and the stranger that is within thy gate , from the h●wer of wood , to the drawer of water . v. . that thou shouldest enter into covenant with the lord thy god , &c. now were moabites and amonites made members of the iewish church , and all the strangers ? then they must enter into the temple ; how then are they forbidden to enter into the congregation of the lord , to the tenth generation ? you admitted not to your church covenant in new england all professours , here none are excepted ; this covenant is made with absents , and those who are not yet borne ; now those who are not personally present , and those who are not yet come into the world , can make no restipulation of a covenant with god , nor can be the fellow members of the church , except you make persons invisible to be visible members of a visible church . . there is farre lesse ground to say , that because they had degenerated from the spirit and waies of abraham , by idolatry , it was fit that god should renew a covenant with this generation , and so make them a visible church ; for this is as fitting to say , a sicke man in whom there is a living soule , is made a living man by the entring of a new living soule in his body , for before this covenant the people was the church visible in the wildernesse ; the renewing of a covenant may quicken a decaying life of god in some , but it cannot give the being , and essentiall forme of a visible church , to that which before was a visible church . . papists would be glad that we should put this in print , that there is a time when god hath no visible church on earth at all , bellarmin , stapleton , pererius , and others lay this upon us , but unjustly . it would gratifie arminians as a episcopius b the remonstrantes in their confession , c iacobus arminius . and the socinians , such as d theophilus nicolaides , ( e ) smalcius , f and ostorodius , to say that christ may be a king and head , a husband and redeemer , and yet have neither subjects , members , spouse , nor redeemed people , and that it may fall out that christ have no church on earth ; for the laying hold on the covenant giveth being and life to the church , as the body of christ and his true spouse , as well as it giveth being to the visible church , according to ou● brethrens doctrine , and if this covenant cease , there is not a church of christ on earth . . we have heard nothing here as yet , but the covenant of grace , and no church-covenant . but saith the authour of the church-covenant , ( g ) though it be indeed the covenant of grace , and made principally with god ; it followeth not hence , that it is not a covenant of the members amongst themselves , for the covenant of god tyeth us to duties to our neighbour , and to watchfulnesse , and edification one of another , levit. . deut. . . the neglect whereof in the matter of achan , brought sinne on all the congregation , josh. . yea it tieth us to duties to children not yet borne , who shall after become members of the church , when iehojadah made a covenant betwixt the king and the people ; it was but a branch of the lords covenant , obliging the king to rule in the lord , and the people to obey in god. answ. . but if particular duties to our brethren bind us by a new church-covenant , because gods covenant commandeth these duties , then because gods covenant commandeth sobriety toward our selves , and righteous dealing toward our brethren , there is required a selfe-covenant towards your selves , for temperance and sobriety toward your selves , as there is required a church-covenant to binde you to duties to those who are in church membership with you , this no man can say , nor can severall duties require severall covenants . . it is true when we enter into covenant with god , we sweare duties to all to whom we are obliged , but then we are made members of the visible church , before we sweare this church-covenant ; and this is , as if abraham were made a living man before he have a reasonable soule , and as if abraham were israel his father , before israel be abraham his sonne , for if abraham be in-churched when he did sweare the covenant of grace , ( as the authour granteth ) then he must be a member of a visible church , while as yet there is not a visible church ; to which abraham is tied ; i deny not but israel may sweare obedience to all gods covenant , and all duties therein , and that he may sweare also in particular , to performe all duties to abraham his father , in another oath , but that he cannot enter in the state of relation of sonneship to his father , while he sweare that oath in particular , is a dreame which hardly can be conceived . . the peoples finne in not warning achan was a finne against a duty of the covenant , exacting obedience of all in brotherhead , though not in a church-state , levit. . . and iob and his friends who were members of no visible church , ( as you say ) did performe this , one to another , iob . . iob . . iob. . . . the covenant that jehojadah made betwixt the king and the people , will prove the lawfullnesse of a covenant to performe church-duties , beside the generall covenant of grace , which we deny not , but doth not prove , that a covenant to church-duties is the essentiall forme of church-membership , and the onely way , by divine precept , of entring persons in a church-state ; for persons already in church-state may , upon good reasons , sweare a covenant to these duties , yet are they not of new inchurched to that congregation , whereof they were members before . their next principall argument as ( a ) the apology saith , if a church-covenant be the essentiall forme of a church , as a stock of saints is the materiall cause , then the church-covenant is necessary to the being of the church , and it is that wherby ecclesia integra constituitur , collapsa restituitur , & quo sublato ecclesia dissolvitur & destituitur , that is , it is by this covenant a church is instituted in its integrity , and when it is fullen , it is restored to its integrity , and when this covenant ●eas●th , the church is no longer a visible church . answ. when a church falleth it is not restored to the state of a visible church by circumcision , and yet circumcision is given as a signe of a covenant betwixt god and his church , gen. . . nor is a church restored by baptisme , or baptizing over againe , and yet baptisme is that whereby we are entered members of the visible church . . when persons faile in omitting church duties ; i thinke they faile against your church-oath , yea when they fall into any sinne that may be a scandall to others , yea the finne of adultery , yet if they repent and heare ●he church , they are not excommunicated , neither doe they ●ose the right of church-membership and right to the seales of the covenant , nor is it needfull they be restored by renewing a church-covenant , but we desire to heare from gods word proofes of the singular vertues of this church-covenant . . discipline is by all divines thought necessary to the well being of a church , but not to the simple being thereof , and for this we apeale to the learned parker who denieth a discipline to be an essentiall note of the visible church , and citeth b cartwright for this , and therefore saith that calvin , bortrandus de logues , mornaeus , martyr , marloratus , galusius , and beza omitteth discipline amongst the notes of the church . the apology addeth c if the nationall church of the jewes was made a nationall church by that covenant , and therby all the synagogues had church-fellowship one with another in the temple , then the congregationall church is made a visible church by that covenant . . also the fallen church of the jewes was restored to a church-state ( say they ) by renewing a covenant with the lord in the dayes of asah & hezekiah , and these who fell to judah chron. . . are commanded not to stiffen their necks , or ( as in the originall ) to give their hand unto the lord , that so they might enter into the sanctuary chron. . & . answ. is it credible or possible , that all the synagoues of so many hundred thousand people , as were in the . tribes were all satisfied in conscience , anent the regeneration one of another● and this is required of you to the right swearing of a church covenant , else how could they in the oath joyne themselves to all israel , as to a generation of saints ? ●● israel before this oath , was circumcised , and had eaten the passoyer , and so was a visible church before , yea then god had no church visible before this oath , which is against gods promise made to david , and his seed , psal. . . ● . also in abijahs dayes judah was the true church of god , chron. . . and now y●t think to withstand the kingdome of the lord in the hands of the sonnes of david . . but as for us , the lord is our god , and we have not forsaken him. . the inchurching of members is a church-action , as all the church casteth out , so all the church receiveth in , as you a say , but the putting of iudah and the strangers of israel to this oath , was by the kings authority , who convened them , . chron. . . and asah gathered all judah , and benjamin , and the strangers with them , and they were compelled by the royall sanction of a civill law to this covenant , v. . and they entred into covenant , &c. . that whosoever would not seek the lord god of israel , should be put to death , whether small or great , man or woman . . how were they all in , conscience satisfied anent the regeneration one of another , . being such a number of iudah , benjamin and strangers out of ephraim , manasse and simeon , v. . were . . gathered together and meet but one day ? . this covenant obliged young ones , your covenant seekes no church duties of little ones , for to you they are not members of a visible church . . the place , chron. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeild to god as servants b iunius , humbly imploring his help , as the same phrase is lament . . . we have served the egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the assyrians to be satisfied with bread , neither doth the text say in infinitive , that yee may enter into the sanctuary , as if a renewed covenant were a necessary preparation , before they could enter into the sanctuary ; but it is set downe as an expresse commandement of the king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee into his sanctuary , and there is not a word of a covenant in the text , but only of the peoples keeping the passover , and though there had been a covenant ( of which the spirit of god , speaking so much of iosiah's zealous reformation , would not have been silent ) it is not to a purpose iudah was a visible church , before hezekiah wrote letters to them , to ●ome to jerusalem ; to keepe the passover , as is cleare ch . . . they begun to sanctifie the house , the first day of the first moneth , and all the congregation worshipped . . and hezekiah rejoyced at their zeale , and so there was a visible church , and the passover was eaten the . day according to the law , also in all covenants renewed by the people of the jewes , the matter was done suddenly , and all convened in a day , when a voluntary preparation , and evidenced regeneration , could not be evidenced to the satisfaction of the conscience of all the people ; nor can this preparation be called jewish and temporary , for it is as morall to all who sweare churches duties one to another , as the covenant it selfe , which our brethren say , is of perpetuall equity . and all these may be answered to the covenant , neh. . where there is no insinuation of church duties , but in generall . . yo walke in gods law , and to observe and ●●e all the commandements of the law , and not to marry strange ●vives . the apology b saith it is to no purpose that the people . chro , . was a church before this covenant , because the place is not alledged to prove that a people are made a church by entering into covenant with god , but to prove that a decayed church is restored by a covenant , now the church at this time was corrupted with idols , sodomy , &c. answ. . yet it proveth well that this covenant is not the formall cause of a visible church ; for a visible church hath not its formall being , before it hath its formall cause . . the convening of all the people to sweare , is an act of the church visible , now nothing can have operations , before it have the formall cause . . the author saith , who knoweth that all the tribes of israel were yet in covenant with god , from the dayes of their fathers ? answer ; i think that it is easily knowne , that they used and exercised many church actions also , and so were a church visible of a promiscuous multitude , and it is know●n that none were excluded from this covenant , none selected and chosen out as regenerates , who onely were thought fit to sweare this covenant , and so that it is not your church-covenant that all were forced to , and commanded under pain● of death , to attest . our brethren , as first a our author , secondly b the apology , thirdly the author of the church-covenant , repose much on isai. . . where the stranger is joyned to the lord , in a personall covenant , for his own salvation , for so the text saith v. . . yet are they not joyned to the visible church , while they lay hold on the covenant , that is , to sweare a church-covenant , now that they are not members of the visible church is cleare f●r deut. . , , . the moabit , ammonite , though never so holy , cannot be members of the visible church , because they are discharged , to enter into the congregation of the lord. . they complain● that they are not of the visible church . the lord hath separated me from his people . . adjoyning of them to the visible church is promised ; as a reward of their faith and obedience , v. . even a name in gods house , hence it is cleare , persons under the new testament have a promise and propbecy th●● if they be inward●s joyned by faith god shall give them a name of church-membership amongst his people , by swearing a church-oath , or if they lay hold on the covenant of the church . ans. . there is no churching here of strangers and eunuches by church-oath , but as c calvin , musculus , gualter , d iunius , observe , the eunuch and stranger are comforted that under the messi●hs kingdome , they shall have no cause to complaine of their ceremoniall separation from gods people and the want of some ceremoniall priviledges of that kind , because the stranger and eunuch shall have . v. . an everlasting roome , and honor in gods hous● , and the son of the stranger a place in the catholick church v. . . so being , they believe and obey . but . v. . to lay hold on my covenant is not to lay hold on the church-covenant ; give us precept , promise , practise , or one syllable in gods word for this interpretation . . v. . to take hold on the covenant is to believe the covenant , and not to sweare a vocall oath . . to lay hold on the covenant , saith e musculus , is to keep the covenant , and not to depart from it , to live according to it , f saith iunius ) and to rest on god , to doe what is gods will commanded in the covenant ( saith ) g calvin , and h gualter ) and so all who spake sense on that place , and never one dreamed of a church-covenant before . . god saith of it ( my covenant ) there is no reason then to call it a church-covenant here more then ierom. . . . psal. . . isai. . . ierem. . . zach. . . laying hold on the covenant is not an externall , professed , vocall , visible and church embracing of the covenant , for then the lord promiseth to the eunuch the name of a faithfull visible fellow member , in a congregation , if he shall lay hold on the covenant , and sweare it in the church assembly , this church-swearing is not rewarded so , for how is it proved that a name , even an everlasting name , better then the names of sonnes and daughters , is the name of a fellow-member in some obscure congregation or parish ? is this better then the name of a borne jew , who was also a member of the visible church , and if he believed in christ , had also the everlasting name of a member of the jewish church ? surely there is no ground for this in gods word , the everlasting name must be some spirituall remembrance and some invisible honour beyond the externall honour of being named the sonne or daughter of a jew , and by what warrant also of gods word is gods holy mountaine and his house of prayer . v. . which in the new testament can no more be literally expounded , then offering of burnt offerings by what warrant is this called a parochiall visible congregation , where visible saints meets in one materiall house ordinarily , and in one visible church-way ? the house of prayer there , is joh. . expounded of the typicall temple , which spiritually did typifie christs body , as he expoundeth it himselfe , ioh. . , , . deare brethren doe no violence to gods word . . there is no ground that the eunuch and stranger had no other complaint , but want of visible membership : for his laying hold on the lords sabbaths saith the contrary , and though he should complain of that , it is a small comfort promised , th●● he shall be a member of a visible congregation , which membership many iudasses and hypocrites injoy also . . though there were a visible church-membership here promised ( as no intepreter that ever yet saw it , but your selves ) yet it should onely follow , before heathen , who are come to age , be baptized , and so inchurched , they should externally lay hold on a professed covenant , and so , that they might be members of the invisible church , before they be members of the visible church , which is much for our baptisme-covenant , and nothing for your church-covenant . . church-membership , by your exposition , is promised to none , but these , who inwardly by true faith are joyned to the covenant ; then all church-acts performed by pastors and professors not converted , though they proceed , clave no● errante , following christ his rule are null , and no bapti●ing , no binding in heaven , for a promise conditionall is no promise ( say reason and lawyers ) where the condition is not fulfilled . the author of the church-covenant a citeth that of ez●k . . . i entred into covenant with thee , and thou becamest min● , eze. . . i will cause you to passe under the rod ; here is a covenant , not of a person , but of the whole house of israel , v. . . this covenant is called a band , and junius observeth well , takes from shepheards , who went amongst their sheep with a rod , and selected and poynted out such as were for the lords sacrifice , lev. . . ergo , under the new testament , men enter not into the church , hand over head , but they passe under the rod of due tryall , and then , being ●ound meet , are inchurched . answ. he entered into covenant with hierusalem , dying in her owne blood , v. . v. . your covenant is made with a people washed and converted . . all are taken in promiscuously in this covenant externally , good and evill , who prospered to a kingdome , and were renowned amongst the heathen , v. . . your church covenant is of persons who passe under the rod of pro●ation , and passe for sound converts . the other place is not to a purpose , for god is not speaking of gathering his people to a visible church , but as a calvin b polanus , c iunius , god is meeting with the peoples wicked conclusion , who said , v. . they were banished and cap●ives mixed amongst the nations , and so free from gods cor●ecting rod , or band of discipline , and god saith , and i will make you to passe under the rod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and i will bring you under the ●and of my covenant ; the word is also psal. . . and it is true ●hat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a staffe and a rod , prov. . . but it signifieth also a kings scepter , gen. . . but the band of the covenant signifieth no union of a visible church , nor is the lord in that place promising the mercy of a gathered church , but by the contrary , he threatneth an evill , as v. . and i will bring you unto the wildernesse of the people , and there will i plead with you face to face , . like as i peaded with your fathers . and i will cause you to passe under the rod , &c. to select you out from amongst the heathen , as sheep for sacrificing , as the next verse . . and i will purge out from amongst you the re●●lls , &c. this place is violently brought to witnesse unjustly : and what though god would have them tryed , who were taken under his covenant of protection ? it should be the covenant of grace , and not a church-covenant , for he meaneth no such thing . they alleadge , jerem. . . and in those dayes , and at that time , the children of israel shall come , they and the children of judah together , saying let us be joyned to the lord , in a perpetuall covenant , that shall not be forgotten . answ. . israel and judah together cannot be a parochiall congregation ; nor . can sion be a parish church ; nor . is the church-covenant , from which a man is loosed , when upon good warrants , and the consent of the congregation , he removeth cut of that church to another , a perpetuall covenant that shall never be forgotten ; for eternity is proper to the covenant of grace betwixt god and man , jerem. . , , . jerem. . . isal. . . isai. . . isai. . . and there is no covenant betwixt mortall men , who shall d●e , an eternall covenant . the author a saith , there is nothing more plaine then isai. . . one shall say , i am the lords ; and another shall call himselfe by the name of jacob ; and another shall subscribe with his hand , and sirname himselfe by the name of israel : these words are so plaine as nothing can be more plaine . answ. this is a cleare place , that under the m●ssiah all people shall professe themselves in covenant with god , and the children of god and the church , and b calvin citeth psal. . . and of sion it shall be said , this and this man was borne in her . but this is not plaine at all , that these professe themselves sworne members of a particular parish ; yea , the contrary is most plaine , that they shall call themselves by the name of jacob and israel ; that is , children of the whole visible church , for jacob and israel is not restricted to one particular congregation . before the peoples captivity , saith musculus , c the names of b●●l and idoll gods sounded in their mouthes , but then they shall professe the true god , and that they are his people . now gods covenant is made principally , not with one single congregation , not is the blood that sealeth the covenant shed for one single congregation ; nor are the promises of the covenant , yea and amen is christ , for one single flocke onely , and primò & principaliter , but for the whole catholike church , and therefore they shall name themselves christians . the author addeth , d every church is christs married spouse , united to christ by covenant , the violation of marriage is the violation of a covenant ; yea , and there is a marriage betwixt the church - members , isa. . . as a young man marrieth a virgin , so shall thy sonnes marry thee . answ. a marriage betwixt christ and his church we grant and betwixt christ and every particular soule beleeving in him , in respect of the love . . mutuall interest and claime one to another , cant. . . and what holdeth betwixt christ and a church catholick , or particular , holdeth also betwixt christ and every soule , and to extort a church covenant betwixt christ and a particular soule , who may be and often is a beleever , & yet out of church-state , from the borrowed phrase of marriage , is ●oo violent blooding of comparisons ; and therefore from marriage belonging to the catholike church principally , how can a marriage visible be concluded ? . the sonne● are the whole church of the gentiles ; too large a p●rish incolaeterrae , saith musculus , b and excellently calvin , c christ so is the husband of his church , that he marrieth upon his church all people and nations which are gathered to her , because while the church wanteth children , she is as it were a widow ; now this is nothing for a church-covenant . thirdly , there is a relative obligation of mutuall duties of love betwixt fellow members of a visible church , and betwixt sonnes and the mother congregation ; but this is first done in baptisme expresly ; secondly , in our comming to be members of such a congregation , but the person is before a member of the visible church . the author addeth d if dissolving a covenant be that which dissolveth a church , as zach. . . . then the making of a covenant is that which constituteth a church ; if dissipating of stones unbuild the house , then compacting of them together doth build the house ; but the breaking of the covenant under the name of breaking of the two staves , beauty and bands , z●ch . . is the inchurching of the iewes , ergo ; answ. the dissolving and breaking of the covenant of grace , and the removing of the candlestick , and the word of god , revel . . . am●s . , . taketh away the being of a church , both as a true church , and as a true visible church ; and of such a breaking of the covenant doth the lord speake zach. . v. . and i said i will not feed you ; that which dieth , let it die ; and that which perisheth , let it perish , &c. and it taketh away the union of brotherhead amongst the members , verse , . so the thing in question is not hence concluded ; for the question is , if a church-covenant make a church as visible , and the breach of that church-covenant unmake and dissolve a church as visible , and this place proveth what maketh and unmaketh a church simply as a church , not as visible and under that reduplication . quest. . whether by testimonies from the new testament , and good reasons , a church-covenant can be evinced . our author e alleageth , cor. . . i have espoused you to one husband , that i may present you as a chaste virgin to christ ; so also the apologie , f this was nothing else but the planting of the church at corinth ; if you say this paul did while he converted them to the grace of christ by his ministery ; if this were true , saith he , then should christ have many thousands , hundreds , and scores at least of spouses in one church , which we thinke inconvenient . secondly , it is plaine he speaketh of the whole church as of one spouse , and as it were one chaste uirgin ; which argueth , he perswaded them all ( as the friend of the bridegroome ) to give up themselves with one accord as one man into one body , to the fellowship and worship of the lord jesus . answ. it is a weake cause , that hangeth upon the untwisted thred of a misapplied metaphor . for . espoufing into christ in the text is opposed to being deceived and corrupted from the simplicity that is in christ , as evah was deceived by the serpent , and opposed to the receiving of another spirit , and another gospell ; so then to be corrupted from the simplicity that is in christ , and to receive another gospell , must have this meaning ; as evah was deceived by the serpent , so i feare that your simple minds be un-churched and loosed from the visible church of corinth , and that you forget your covenant , wherein ye sweare to take christ for your husband , and me for the friend of the bridegroome , and that you be remisse in the duties of externall discipline ; and church-fellowship , and in excommunicating scandalous persons , &c. a● brethren , let not our lords word be thus tortured and wrested . . he expoundeth this espoufing , the presenting of them to christ in the day of god , as a washed , redeemed , and saved wife of christ , and not of their church continuing in visible society . yea , all interpreters , ancient and moderne , as augustine , theophylact , chrysostome , oecumenius , cyrillus , ambrose , our latter , calvin , bullinger , beza , pom●ran , pellicanus , sarcerius , marlorat , paraphrastes , erasmus ; and papists , aquinas , haymo : give this sense . paul as the friend to the bridegroome finding the corinthians despising him , and in love with false teachers , grew jealous of them for his lords cause , that though he had betrothed them to christ , as a virgin hand fastned by promise to a husband , left they should be drawne away to other lovers , by the cunning of false teachers as evah was led from her lord , by subtill satan . . though he speake of them , as of one body , spouse , virgin , how doth it follow that he speaketh of them , as of a ministeriall and a parochiall body ? for the marriage , the betrothing to christ , and the acts contrary , the receiving of another spirit , the corrupting of their simple minds , are acts altogether spirituall , internall , invisible , and acts of a church , as a true church , & the contrary are acts of a false church , as false , and not acts of a church as visible , in a visible meeting , in a visible external act of marrying , nor is their any insinuation , that paul feared the dissolving of the church oath and visible order of government . . it is not inconvenient , that there be many spouses , as in every true beleever , there be many single acts of marriage love , and of beleeving , and so of taking christ for their husband and lord. a visible church is the house of god , tim. . . the temple of god , rev. . . and yet every beleever is a temple , cor. . . and every one his house ; seeing he dwelleth in them by saith , ephes. . . also if this be a good reason , he speaketh of them all , as of one chaste virgin . ergo , he speaketh of them all , as of one visible parochiall church . then brethren , because christ speaketh , joh. . . of the whole church of the new testament , as of one bride of himselfe as the bridegroome , and of the whole catholique church , that christ hath washen and redeemed , as of one glorious virgin , ephes. . . and of the one lambes wife , revel . . , . it shall follow that the catholique church is one visible church , and so one parochial congregation , for you mock at a catholike visible church , ( as your authour doth ) who calleth it a a chimaera , though without reason . . and certainely twenty beleevers in one house and so twenty hundred convened in one , yet out of church-state , are a body married upon christ in respect of his spirit , and their faith laying hold on him , as on their husband ; yea , and the church of corinth , as saints by calling ; and considered without the respect of a visible church-fellowship , is more properly christ● wife , and christ their husband , then they can be called christs wife , for an externall communion of a visible profession , which is common to them with many repro●ates ; yea , there is no ground at all to call a company , because of their visible profession , christs wife , no● doth gods word speake so ; the converted by prophets not in office are most properly his wife ; and these may say , we have betrothed you to christ ; and be not deceived nor corrupted from the simplicity that is in christ jesus . hence that place also is not for our brethren , cor. . . the apostle thanketh god for the corinthians professed subjection to the gospel , in their liberall contribution . then ( saith the apologie a ) here is a church covenant ; but if this professed subjection be a ground of a church-covenant , the corinthians extended this charity to the poore a● hierusalem , as the churches of macedonia did also , then many particular congregations are church-members in church-fellowship , with the church of ierusalem ; for they professed this subjection to the gospell toward the distressed at ierusalem , and so corinth exercised church-acts toward other churches then their owne ; independencie by this must fall . secondly , to relieve the poore is a duty of christian charity , common to beleevers in church-state , or not in church-state , how then can it prove a duty of church-state ? the b apology addeth , hebr. . the hebrews are commanded not to forsake the assembly of themselves together , as the manner of some is ; ergo , they convened by mutuall consent , and so by covenant . answ. doe not infidels and indians , as you teach c come to your assemblies to heare the vvord , and partake of the prayers and praises of the church ? but ye will not say , they are to come to those assemblies by a church-covenant . secondly , what though they intended assemblies by consent , and tacite covenant ? it will not follow therefore by your covenant , which is the formall cause of a visible church , and this place proveth nothing , cor. . . the churches of macedonia first gave themselves to the lord , and then to us , therefore they were in-churched , by way of covenant to our ministery , so a the discourse ; but these churches gave themselves to god ( in that dutie of charity ) and then to us , the exhorters to that charity , and the conveyers thereof to ierusalem ; then the church of corinth was married on god , on paul , yea and on the churches of jerusalem , for the author maketh this mariage-love , and so jerusalem is erected a mother church , and corinth subjected unto her ; for these who give almes , as becometh saints , are said to give their heart to god , and to the poore , as isai. . . to draw out their heart to the poore , and that because of their chearefull and compassionate giving . our author b saith john baptist repelled scribes and pharisees , and the prophane multitude , from his baptisme , luke . . mat. . . and this was godly zeale , for they were a generation of vipers , luk. . . . and therefore they were not meet for baptisme , which is a baptisme of repentance , luke . . philip baptised not the eunuch while he made profession of faith . these and the like the author and our brethren bring to prove , that men are not inchurched but by confession covenant-wayes , and also to prove that the matter of the church should be saints by calling , hence c the apology citeth iustin martyr d who saith three things were required of such ▪ as were to be received into the church . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they be dedicated to god as members of their church . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or regeneration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith or a confission of faith and. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a promise or covenant to live according to the rule of the gospell ; and the author saith e there were three questions prop●unded to these who were received by baptisme , abrenuncias ? abrenuncio . credis ? credo . spondes ? spon●eo , f zipperus the author saith hath more of this g . answ. . yee read not in the word that iohn baptist rejected any from his baptisme , who desired to be baptized , yea by the contrary , luk. . . it is said , and all they that heard him , and the publicans justified god , being baptized with the baptisme of john. v. . but the pharisees and lawyers rejected the counsell of god , against themselves , being not baptized of john : then the pharisees and lawyers refuse to be baptized , and mat. . . then went out unto him , jerusalem and all judea , and all the regions round about jerusalem , confessing their sins , but when he saw many of the pharisees and sadduces come to his baptisme , he sayd unto them . o generation of vipers , &c. but that he baptized , them by the same sermon , is cleare , for v. . he exhorteth them to repentance , and v. . dehorteth them from a● hypocriticall profession , v. . he threatneth judgement to them , and v. . saith , i did baptize you with water , that ( you ) is relative , to these whom he called a generation of vipers , and includeth them , for there is no ground in the text to exclude them , and luk. . . and he said to the multitude , that came forth to be baptized , o generation of vipers , & c. v. . and when all the people was baptized , &c. iesus also was baptized . it is true , all that were baptized , and come to age confessed their sins , but they were entered members of the christian church by professing the covenant in baptisme , and their covenant was no church-covenant , entering them members of a parochiall church oath , but entered them members of the whole visible church , and they were not tyed to such and such church-acts of prophecying and judiciall binding and loosing ; also could they all be satisfied in conscience of one anothers regeneration , for they did not meete frequently together to prayer and spirituall conference ? . how could all jerusalem and all judea , ma. . , . and all the regions round about , and all the people baptized , luk. . . all sweare a church-covenant , and give a particular confession of their sinnes to the satisfaction of iohn baptistes conscience ? yea iohn saith expresly of this visible baptized church , mat. . . . that they were some of them fruitles trees to be hewen down , and some of them ch●ffe to be burnt with unquenchable fire , so the materials of this baptized church are not visible saints , and lawyers hold of the covenant , as our brethren say . . the eunuch coming to jerusalem to worship , ( which is an act of a church-member ) was in church-state before he was baptized , and a proselite . . it is true that you cite out of iustin martyr , but you omit a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith martyr ) a baptisme-covenant and professed by the heathen come to age , of which also onely and of no other , iustine martyr speaketh , we wilingly acknowledge , but by that covenant they were received unto the catholick visible church , and not unto a single independent church only . . these questions were propounded to the aged before they were baptized , and reason that heathen be tryed , before they be baptized , and in this we agree with the synod of a heidelburge , b in concione lugdunensi against papiste , and in synods parisiensi c and what mr. parker d saith further of this kind may be admitted , if well expounded . . zipperus helpeth us , consuetum est , &c. he thinketh it an ancient custome in the primitive church , that before any were received into the church they should give a confession , either themselves , or ( saith he ) parents and tutors , and so he acknowledgeth that infants in baptisme were made members of the church , though they could not sweare this church-covenant , nor give evidences of their conversion , and this is acknowledged by all the reformed churches , of france , germany , holland , helvetia , poland , england , scotland , &c. the apology e citeth , acts . . and of the rest durst no man joyne himselfe to them , greece , durst not be glewed to them , a word of marriage covenant , mat. . . & acts . . saul desired to be glewed to them , the former word must note some voluntrary act of joyning to the visible church , and that different from the act of conversion , for otherwayes it is grosse armimainsme , to say that our conversion dependeth upon our daring , or not daring , or that it is suspended upon an act of our freewill , for it dependeth upon the omnipotent working of the grace of god ; and saul acts . . though converted , yea and baptized , yet was he not received into the churchfellowship , untill they were better satisfied of his spirituall estate , by barnabas , hence it is an error , that to be added to the church is only to be converted to the faith , ergo , a covenant is requisite . answ. how strong is gods truth , brethren , yee make your opinion weake which hangeth upon a grammatication of one borrowed word , none durst joyne mariage-way to the church-visible ; f erasmus , g beza say it is a word translated from trees glewed together , and signifieth neither marriage , nor covenant , and signifieth either naturall or artificiall or morall conjunction , acts . . philip is bidden joyne himselfe to yonder chariot , joyning of chariots is neither by marriage , nor covenant , so is the word , luk. . . . it is not joyned to a visible parish church , but to the whole christian church out of which ananias and saphira were cast . v. . . which made great feare , and made those who were not baptized ( saith c pomeranus ) to feare to joyne to the church of god , and so it behoved to be the unbaptized and unconverted , who were feared , v. . and they were all with one accord , in salomons porch , that is , all the faithfull added to the church , now opposite to these , he saith of the unconverted and not added to the church . v. . and of the ●est , without the church , durst no man joyne himselfe to the church : now this cannot be in a visible society , for then luke should intimate , that the unconverted might have added themselves to the church if they durst , and had not beene stricken with the terror of the miraculous killing of ananias and saphira , now this they could not have done ( as our brethren say ) hand over head , they behoved first to be converted , and testified their conversion by a church oath , nay cajetan a saith well , they durst not haunt their company , they sled from them , and from the apostle peter , as from a man slayer , nor doth the holy ghost ( i thinke ) meane of any church fellowship , he presupposing that they were unconverted , at least our brethren must say this . . it is an unlearned reason that they give to prove , he meaneth not of conversion , for all voluntrary acts supernaturall even of joyning to a visible church and marrying of themselves to christ , and his visible church ( as our brethren say ) are acts wrought by the irresistible , and omnipotent working of gods grace , no lesse then our first conversion ; and to thinke otherwayes of our supernaturall actions , is grosse arminianisme , for so all who have written against arminians as the learned doctor twisse , amesius , pareus , triglandius , have expounded that passage ( it is god who worketh in us both to will and to doe ) so calvin , beza , sibrandus , pareus , ursine , tilenus , bucan , make all the operations of saving grace in conversion , and after conversion , irresistible . and it is knowen how the dominicanes , alvarez , estius , bannes fran. cumel , matthew rspolis , and many of that side hold a predeterminateing operation of grace ad modum causoe physicoe , which beginneth before free will , so that no operations supernaturall , yea nor naturall are suspended upon the liberty of freewill , and they hold againsti pelagianes , and the jesuites , snarez , vasques , valentia , becan , lod. meratius , hyeron . fasolus , did. ruiz ; and if you suspend all voluntrary acts upon the influence of freewill , you follow pelagians , jesuites , socinians , and arminians in that point . . it is true the disciples were affraid to admit saul to their society , and no wonder , for he had not long since made havock of the church ; but. . they did not inchurch him by an oath . . they received him upon the sole testimony of barnabas v. . which order you keepe not , refusing communion to christians of approved piety , and knowen so to you , because they cannot sweare your church covenant . . who they be , who thinke , to be converted to the faith , and to be added to the visible church , to be all one i know not ; our divines never said it . . though all were granted you , they durst not joyne to the apostolick visible church ; ergo , there is a church covenant , it is a great consequent . now i desire to try your reasons for a church covenant . it is not ( saith the apology ) a hearty affection that uniteth church-members in a visible church , for so england and scotland are united , nor . . cohabitation , for papists and protestants may cohabite , and yet they are not of one visible church , nor . meeting in one assembly uniteth not persons together , for infidels and turkes . cor. . may come to church-assemblies , and heare the word , ergo , this union must be as in all bodies , cities , houses , armies , by covenant ; none is made a citizen to have right to the priviledges of the city , but by a covenant , for when one is received a member of an house or of an army , or of any incorporation , 〈◊〉 is by a covenant . answ. . the ennumeration is unsufficient , for the seale of baptisme and a profession of the truth , is that which maketh one a member of the visible church . cor. . . for by one spirit , we are all baptized into one body , and can you deny the covenant , which is sealed in baptisme ? and by this are all the citizens and domesticks inchurched and received into the visible church , and when one removeth from one congregation to another , hee maketh a tacite covenant to serve god in all his ordinances with that new society , but he is not thereby made a member of the visible church ; for that he was before : nor hath hee right to the seales , as they are seales of such a church , but as they are seales of the whole catholick church . the apostles ( saith the a apology ) did two things when they planted churches . they joyned them together in a church covenant . . they constituted elders in every church , acts . what the apostles did , after they converted their hearers , a baptizing , praying for them , laying on of hands , exhorting , inchurching against persecuters , disputing against adversaries , miracles ▪ are acts tending to the good of the church , not acts of planting a church . answ. . the first of these two is in question , we reade not of such a covenant , as our brethren speake of . . converting of soules after the church is constitute , is an adding to the church , and preaching tendeth to this ; the law of the lord converteth , psal. . and when the church is planted , it is not a perfect house , but stones are fitted and laid upon the corner stone dayly . . that the apostles act of planting is conversion and gathering to a visible body by a covenant , we deny ; for planting is an erecting of professors and judges or officer , whether they be converted , or not , so they professe the truth . . arg. all churches ( saith the discourse b ) are confounded , if there be not this covenant to distinguish them , smyrna is not ephesus or thyatira , none of them is laodicea . . every one of them is rebuked , for their own faults . . faith or cohabitation doth not distinguish them . , ergo , this church-covenant only doth distinguish them . answ. particular congregations differ not in essence and nature , as church covenants differ not in nature ; onely they differ in accidents and number , and it is folly to seeke differences , for church covenants make not the difference ; for ● church covenant ia common to them all . . so peter may be rebuked for his fault , and john for his , yet peter and john differ not in nature . the apology c addeth , it is not a covenant simply and is generall , that doth constitute a church , or distinguish it from another , but a covenant with application , or appropriation , to these persons , as in mariage all promise these same duties , yet a covenant applyed to this man , and this woman , maketh this man such a woman● husband , and no other man. answ. if this be all , baptisme and professed faith applied to this man rather then to this , shall as well distinguish persons and churches , as church covenants , so applied . . this is not a good and fit division , so to appropriate this pastor to this flock , as he shall be a pastor to no other people , but to them , and everteth all communion of churches and saints and denieth the use of the seales in this congregation from all members of another congregation whereas ; god hath made him a pastor in relation to the whole visible church on earth , though his labours be tyed to one determinate church ; so papists marry the bishop and his church , hence they thought it unlawsull for a bishop to d mit his church in any case , for a enaristus calleth that spirituall adultery , and we cannot approve of the b councell of antioch , and c sardis , that none can leave his wife , that is , his married church , etiamsi à populis eri● episcopus necessitate adactus ; and they say that d cres●on was condemned in the councell of carthage , for changing his wife , to wit , his church , e and innocentius . saith , the spirituall baend of mariage betwixt a bishop and his church , is stronger , then the mariage-band betwixt a man and his wife ; yea , dominicus a soto f saith , to change churches is against the law of nature , as to change wives ; yea saith innocentius . . g onnipotens deus conjugium quod est inter episcopu● & ecclesiam suo tantum judicio reservavit dissolvendum . . argu. a free people ( saith our author ) h cannot be joyned in a body , but by mutuall consent , as appeareth in all relations , betwixt parents and children , husband and wife , no church ( saith he ) i can take charge of a stranger believer comming from another congregation , unlesse he give himselfe , and offer his professed subjection to the gospell , also it is a part of the liberty wherewith christ hath made us free , that every one choose ●his own pastor , rom. . . we are to receive a weake believer ; ergo , he is to offer himselfe to the church and to their order , by covenant . answ. . it is true , the relation of pastor and free people is founded upon a tacite covenant , but this covenant is made in baptisme , for a pastor is a pastor to yound children whom ●he received into covenant , in baptisme , according to that , acts . . feed the flock over which the holy ghost hath made you overseers , now infants are of these , because he is to feed them as a pastor loveing christ his lambes and young ones , no lesse then the aged . . because hee exercised pastorall acts over young ones , when he baptizeth them , yet infants are not under a ministery by a church covenant . . the act of election includeth a tacite promise of subjection to the minister , who is elected , and the pastors acceptation of the church-office includeth a tacite promise to feede that flock , but this is no church-covenant , which i prove by one argument unanswerable . the church-covenant ( say our brethren ) is the formall cause of our churchmembership , and of a visible church , as a reasonable soule is the formall essence of a man , now the covenant that can intervene betwixt a pastor elected , and a people electing , is a posterior and later by nature , then a church-covenant ; for a people is a church , as our brethren teach ) and so constitute in its full power of all church operations , and so hath its entyre essence , and essentiall forme , before they elect a pastor , as a man must be a reasonable man , before he can exercise the second operations , or actus secundos flowing from a reasonable soule . therefore a church and pastor d●e take charge of a stranger comming to the congregation though there be no church-covenant , betwixt the pastor and stranger , for the church covenant is prior to the comming of this stranger and hath already constituted the church in its entyre essence and operations , though no stranger come at all , and though that stranger never covenant to obey the pastor , and the pastor never covenant to take care of that stranger . . whereas it is said , it is a part of the liberty wherewith christ hath made us free , that every one choose his own pastor , i see not the truth of this in scripture ; the people hath power to choose , but that is a part of christian liberty in this sense , i see not : the prophets and apostles exercised pastorall acts over many who made not choise of their ministery , yea they preached to them against their will , and paul preached as a pastor to many in corinth , against their will , and a faithfull pastor may preach to many , who never made choise of him for their pastor , and to whom the word is the savour of death unto death , and to whom he hath vengeance in readinesse . . there is no liberty purchased to us by christ , but such as is regulated by gods word , and found reason , a liberty of sole will in embracing or refusing a minister , is licence , not liberty : now in christ , we are called to liberty , not to licence , and if some of a congregation wanting the spirit of discerning upon prejudice , refuse a called pastor , to be their pastor ; yet if the most part of the congregation elect him , he is a pastor to all , and to those who refused him , as christ doth reigne in the word and ministery , over hypocrites , in a congregation , who say in their hearts we will not have this man to reigne over us ; yet here is a ministeriall charge which a pastor hath lawfully over such , as are not willing to submit to that ministery : the power of electing a pastor is not infallible ; what if they or most of them , upon sole groundlesse prejudice , refuse such a man to be their pastor , is he not their pastor because all consent not ? are we to thinke that christ purchased a liberty in his bloud of refusing a called pastor ? nor can we thinke these who taught the doctrine of the nicolaitans in pergamus , and these who held the doctrine of balaam , or that the woman jezebel which called her selfe a prophetesse in thyatira , and seduced the people of god to commit fornication , and to eate things sacrificed to idols , were received in pergamus and thyatira by a church covenant ; nor hath it colour of truth , that the faithfull there were satisfied in conscience , with the conversion of i●zabel , and such as held the doctrine of balaam , and that they consented , and did choose the angell of the congregation of pergamus , and thyatira ( as our brethren speake ) for their pastor , and yet the pastors and church are rebuked for not executing the censures of the church over the followers of balaam , revel . . , . and upon iezabel the false prophetesse ; ergo they are not all such materialls of a visible church , ( as our brethren say ) even saints by calling , and a church doth well take the charge of those , who never offered their professed subjection to christs ordinances , we are not to thinke , that these who called themselves apostles , and yet were lyers , were visible saints approved in the sight of god to the consciences of the church of ephesus , and that such did offer their professed subjection to the angell and church of ephesus , as you teach , yet that church tooke care of them , by the censures of the church , and are commended therefore , revel . . . thou canst not beare them that are evill , and hast tryed them , which say they are apostles , and hast found them liers . if a false teacher shall come to a congregation , and be a hearer for some yeares , and at length fall to , and teach pernitious doctrine , will not the church censure him , labour to stop his mouth , yea and excommunicate him , that the spirit may be saved in the day of the lord ? i thinke they cannot but exercise some church censures , and that the pastors convincing of such a gaine-sayer , and a stopping of his mouth , is the very pastorall charge , layd upon titus by paul , tit. . , , . as is most cleare v : . rebuke them sharply , that they may be sound in the faith . . that place ro. . is not rightly , expounded , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to receive into church-state by way of covenant , but it is , as pareus a saith , am●●ter & placide instituere , patienter tolerare , to instruct him patiently in the christian liberty about meates and dayes , and so b beza , take him in ; and far lesse , slee not his company , c marlorat , institute , fovete , donec proficiat , and so d calvin , ( e ) castellio , opitulemini , helpe him , and the word is philem. . receive him as my bowells , not unto church-state , for philemon was no pastor . question . vvhether or not , it be lawfull for one , or many particular churches , to sweare a plate-forme , and prescribed vocall covenant , called the confession of faith , of such a church . it is a fit place , having spoken so much of a church covenant , to speake of a covenant of the faith of a church ; our brethren being asked , what meanes have you to preserve unity and verity . answ. . we have ( say they ) scriptures . . the pastors , epk● . . and gods promise to leade them in all truth , ierem. . . ier. . . but this is not a right answer , for when we inquire of the meanes to preserve verity and unity , we aske for the externall meanes , whereby the scriptures are kept , from false glosses ; it is true the scriptures keepe themselves from false interpretation : but the question is , by what externall meanes doe the scriptures keepe themselves from false glosses ? the answer is not right , the scriptures keepe themselves from false glosse● , by keeping themselves from false glosse● . also the question is by what meanes doe pastors keep unity amongst themselves . it is not right answered , that pastors , by pastors , keepe ●nity amongst themselves . but we think a plat-forme ( say ●ur brethren ibid : ) of doctrine and discipline , or a confession of faith , or doctrine according to godlines , may be made by any church or person , but ( say they ) ●● plat-forme to be imposed on our selves or others , as a binding rule ●f faith , and practise , so that all men must believe and walke according to that plat-forme , without adding , altering , or omitting , we doubt whether such be lawfull , or convenient . whence our brethren con●emne the swearing or subscribing by oath , of a confession ●mposed or stinted by the church . let these considerations be weighed . . distinction , there is a principall and originall and formall ●round of faith which is the word of god in the old or new testament , this is the onely persit and formall ground of faith. . there is a secondary and materiall ground of faith , which is so far ● ground of faith and practise , as it agreeth with the vvord ●f god. . distinct. there is a confession which containeth fundamentalls only , the knowledge whereof is simply necessary for salvation , and the simple ignorance whereof condemneth ; there is a confession which containeth fundamentalls and non - fundamentalls , which are not simplie necessary to be knowen by all , necessitate ●●edii . . dist. a confession of faith , is to be respected in regard of the matter , which is divine scripture , or according to the stile , conception and in●erpretation , which is in some respect , humane . . distinct. there is a confession of a particular man , what such a person , or church believeth de facto , as the confession of ●●e belgick arminians , and a confession de jure , what every one ought to believe , as the nicen creed , the creed of ●thanasi●s . . dist. there is a confession of a faith firme and sure , quoad ●ertitudinem fidei , quoad substantiam articulorum credendo●um , sure in the articles believed , and a confession sure , quoad radicationem fidei in subjecto ; the first way all are obliged ●● believe the articles contained in the word , but we see not , how now after the canon of scripture is closed , but the certainty of faith , according to the measure of light more or lesse , as our lord more or lesse doth reveale himselfe , in a more , or lesse measure of ligh : doth not grow , wo● , or decrease , according to the certainy of faith , the second way , hence we say . . conclusion , onely the word of god is the principall and formall ground of our faith , eph. . , , . tim. . . luk. . . . concl. a confession of faith containing all fundamentall points , is so farre forth the word of god , as it agreeth with the word of god , and obligeth as a rule secundary , which wee believe with subjection to god , speaking in his owne word , and to this plat-forme wee may lawfullly sweare . . what ever wee are obliged to believe and professe as the saving truth of god , that we may lawfully sweare to professe , believe and practise , that the bond of faith may be sure : but wee are obliged to believe and professe the nationall confession of a sound church ; ergo. the proposition is cleare , from davids and the saints practise who layed bands on their soules to tie themselves to that which is lawfull , as , psal. . . i have sworn , and will performe it , that i will keep thy righteous judgements . the major is the doctrine of our dvines , and cleare , when they explaine the matter of a lawfull oath as a pareus b bucanus c tilenus , d profess leydens . e calvin , iunius , beza , piscator , zanchi● , &c. that things lawfull , may lawfully be sworne to god , observing other due circumstances . the assumption is ●●deniable . . arg. that whereof we are assured in conscience to be the truth and true religion , bringing salvation to mens soules , to that we may tie our selves , by an oath , upon the former grounds . but the sound confession of faith , set downe in a platform● is such , as we may and are to be assured of in conscience , ● the truth of god ; ergo , the assumption is proved , because what is gods word and truth , of that we are to be assured of i● conscience , as col. . . being knit together in love unto all riches of the full assurance of understanding , and heb. . . should keepe the full assurance of hope to the end , col. . , . eph. . . . if the people of the lewes did sweare a covenant with god , to keep the words of the covenant , to doe them , deut. . . , . to seeke the lord god of israel with all their heart , and with all their soule , chron. . . and if they entered into a curse , and an oath , to walke in the lords law which was given by moses the servant of god , to observe and doe all the commandements of the lord , and subscribed and sealed the covenant , with their hands , nehem. . . v. . then is it lawfull for a church to sweare , and by oath subscribe an orthodox confession . but the former is true , as the places alledged cleare ; ergo , so is the latter . that which onely may be doubted of , is the connexion of the major proposition , because israel did sweare to nothing but to moses written law , which in matter and forme was gods expresse written word ; but it will not follow , that we may sweare a plat-forme of divine truth framed and penned by men ; but the connexion notwithstanding of this remaineth sure , because israel did sweare the lords covenant , according to the true meaning and intent of the holy ghost , as it is gods word , and we also sweare a nationall covenant , not as it is mans word , or because the church or doctors , at the churches direction , have set it down in such and such words , such an order or method , but because it is gods word , so that we sweare to the sense , and meaning of the platforme of confession , as to the word of god ; now the word of god , and sense and meaning of the word is all one ; gods law and the true meaning of the law are not two different things . when a jew sweareth to the doctrine and covenant of god in the old testament , in a jewish meaning , he sweareth not to the word of god , because the word of god unsoundly expounded is not the word of god ; and though the sadducees and pharisees sweare the five bookes of moses , and the very covenant which asah and the kingdome of iud●h did sweare chron. . yet doe they not sweare the covenant of god , and that same which gods people did sweare chron. . or if any professing they worship idols should sweare that covenant , alledging the covenant doth not forbid idols to be memorials and objects by which absolute adoration is given to god , we would not thinke that they had sworne the covenant of god , but onely words of god falsely expounded , yea and made to be not gods word , but a plaine lying invention . therefore it is all one whether a church sweare a confession , in expresse words of scripture ; or a covenant in other words expounding the scriptures true meaning and sense according to the language and proper idiom of the nation and church ; for we sweare not words or a platforme as it is such , but the matter , sense , and meaning of the scriptures of god set downe in that platforme ; and it is certaine , in nehemiahs time there was some platforme , either the writings of moses , or some sound exposition thereof ; else i see not how they could seale it , nehem. . . and because of all this , we make a sure covenant , and write it , and our princes , levites and priests seale unto it . now that which was written could not but be a platforme either in scripture onely , according to the meaning of the exacters of the oath , or some interpretation ; else every man writ his owne covenant and sealed it , which is not like , for they all joyntly sware this covenant ; and the reason of this written , sworne , and sealed covenant , being morall , as is cleare , because of the apostasie of the whole church , and judgements upon them , for their apostasie , v. . and because of all this , we make , and write a sure covenant , saith the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & in toto hoe ( vertit a arias montanus ) nos excidentes fidelitatem b iudaei excudentes faedus fidele , c iunius , pro toto hoc pepigimus constitutionem ; now sinnes , back-slidings , and judgements may be and often are in all the christian churches . . to sweare to the true religion , the defence and maintenance thereof is a lawfull oath ; as to sweare to any thing that is lawfull , and to lay a new band on our soules to performe holy duties , where we feare a breach , and finde by experience there hath beene a breach , is also a dutie of morall and perpetuall equity ; therefore such a sworne covenant is lawfull : i say not from this place , that it is necessary , that all subscribe with their hands a covenant , because i thinke onely the princes , levites , priests and heads of families did subscribe the covenant , nehem. . . but nehem. . , . the whole people , all who had separated themselves from the lands sinne , and their strange wives , even their wives , their sonnes , their daughters , every one having knowledge , and having understanding . v. . they clave to their brethren , their nobles and entered into a curse , and into an oath to walke in gods law. if it be replied , that there was in israel no written covenant drawne up by a man , and put in a mans stile , language , method , and frame , they did sweare to keepe moses his law. i answer , when we sweare a covenant , our faith doth not relie upon words , characters , stile of language , or humane method , or any humane respects , but upon the truth of god , in that platforme ; and suppose we should swear and subscribe the old and new testament translated into our vulgar language ; we doe not sweare to the translation , characters , and humane expression ; but to the matter contained in the translation ; and that because iehovah our lord hath spoken it in his word . and if this be a good argument why we cannot sweare a platforme , then should none sweare a covenant at all , or make any holy vow , but those who understand the originall languages in hebrew and greeke ; and yet the characters and imprinting is humane even in the original , so all religious covenants and oathes should be unlawfull . . argum. what a church or person is to suffer for , or to believe , and obliged to render account of to every one that asketh account of us , that we may sweare , and seale with our hands , because what we are to suffer death for , and the losse of temporall life , for which we owe a reckoning to god by vertue of the ●ixt commandement , that is a matter of truth which we professe before god and men , and our dying for the truth , is a sort of reall oath , that we are before god professing that truth , is to be preferred to our life . but we are to suffer ( if god call us ) even death for the true religion , revel . . . act. . , . luk. . . phil. . , . ●nd the truth ; and we are obliged to believe , and to give account thereof before all men , and a reason of our faith and hope , pet : ● , . ergo , we may sweare it . argum. . if an oath to the true religion , and forme of wholesome doctine , be a speciall remedy against back●iding , and a meane to keepe off false and heretical doctrine ; then is such an oath lawfull : but the former is true ▪ ergo ; the proposition is cleare ; gods people say , nehem. . . because of all this ; that is , because they had done wickedly , and were tempted still to doe more , therefore they write and seale a covenant ; and if false teachers teach , circumcision must be if we● would be saved , then the church may , according to acts . condem●e that false doctrine by the vvord of god , and set downe canons which the churches are to observe ; and what they are to observe as warranted by gods vvord , layeth on bands upon the conscience , and what layeth on such a band , that wee may binde our selves , by oath , to performe , it being a speciall remedy lawfull against backsliding from the truth . . arg. our brethren have their grounds and reasons against the swearing of confession common to them , with the arminians and socinians , and their arguments are all one ; for a arminians censure the belgick confession and the pala●ines catechisme , and propound thirteene questions against it , as the third question is , an quaecunque dogmata in confessione & cat●chisme tractantur talia sunt , ut cuilibet christiano ad salutem creditu necessaria sint . and their seventh question is , if such confessions may be called secundaria fidei norma ; a secundary rule of faith : also all confessions , say they , b declare that confessions serve not to teach what we ought to beleeve , but what the authors of these confessions did beleeve . hence they reject all the determinations of the orthodox councels , condemning the heresies of arrius , eutiches , macedonius , apollinaris , sabelli● , samosate●us , pelagius , and all the oxthodox confessions of the reformed churches . secondly , also upon these grounds they alledge in their apologie c there be few things to be beleeves , that every sect may be the true church , so they beleeve some few articles not controverted amongst christians , such as these , th● there is a god , and that the word of god is true , &c. thirdly , they will not condemne the macedonians , arrians , anti-trinitar●● , pelagians , or others , of fundamentall herefies . fourthly , that one church of christians may be made up of papists , protestants , anabaptists , macedonians , sabellians , &c. and all sects so they leade a good life , according to the few articles necessary to salvation , may be saved , and all may be saved of any sect or religion . fifthly , that to sweare declarations , confessions , canons of orthodox councels , is to take away the liberty of prophesying and growing in the knowledge of the word of god , and the praying for grace and light of the holy spirit for the right meaning of gods word . sixthly , that athanasius spake amisse , when he said of the creed , that it was to be beleeved of every one who is to bee saved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the same is the doctrine of the socinians , who doe in all these oppose all confessions of faith , and all orthodox decisions , canons , and determinations of sinods . so a socinus rejecteth all synods , all confessions and decisions even of the church universall . so b smalcius cal●eth it a rejecting of the word of god. and c theol. nico●aides saith , that it is enough to know things absolutely necessary for salvation ; and that the churches determination cannot remove errours and heresies . our brethens first argument against a nationall covenant ● , d if the doctrine contained in your platforme of confession ●warve from the scriptures , then the imposing thereof is so farre unlawfull ; if the doctrine be according to scripture , the platforme is ●eedlesse , the scripture being sufficient . ans. . this is the argument of arminians , episcopius saith , e and expresly f smalcius , qui vnlt sensum scripturae ab il●s ( confessionibus ) peti , tacitè deserit scripta apostolica , & traditiones humanas commendat . and therefore such decisions are ●ay the g remonstrantes ) pestes ecclesiarum & regni an●christi , idest , tyrannidis fulcra & tibicines . secondly , this ar●ument may be as well propounded against the preaching of the word , all printed sermons , commentaries , and interpretation of scripture , as against a confession : for if the doctrine in ser●ons bee not agreeable to scripture , then in so farre as ministers commend and command it to their hearers , it is unlawf●ll ; if it be agreeable to the scripture , it is needlesse , the scriptures ( saith the socinian smalcius ) are sufficient . our brethren answer , preaching is an ordinance of god , but a ●atforme of confession is not an ordinance of god. answ. a platforme , as it is conceived , in such a stile , me●hod , and characters , and words , is a humane ordinance , tali ●rie & ordine , and so is preaching ; but we sweare to no plat-●orme in that consideration ; but a platforme according to the truth contained in it , in which sense onely it is sworne unto , is the word of god , as are systemes of divinity , ●ermons printed and preached , and so though preaching be an ordinanced god , as it is , rom. . . yet according to the words , expression , dialect method , or doctrine , it is an humane ordinance ; and so the argument is against preaching as against our platforme . our brethrens second argument is ▪ the platforme abridgeth christian liberty , to try all things , and so though it be some means of unity , yet it is a dangerous hinderance of some verity , binding men to rest upon their former apprehensions , and knowledge , without libery to better their judgements . ans. . this in stile of language and truth of words is the very argument of arminian● . so in their a preface , and in their b apology it selfe they say . all liberty of prophecing and disputing against the orthodox faith is taken away , if men be tied and obliged to decisions and confessions of churches , and synods . yea to make an end of controversies ( saith c episcopius ) otherwayes then by perswading , is to bring a tyranny into the church of jesus christ , and wonderfully to bind , if not to take away liberty of consciences ; so in their apology they say , confessions and decisions of synods imposed by oath , and to be firmely believed ar● contrary to the prayers of saints , where they pray , that god would teach them his starutes , and reveale his law and testimonies ●● them , and open their eyes to behold the wonders of gods law. but the truth is , though these of berea did well to try pauls doctrine , if it was consonant to the scriptures , or not . yet pauls doctrine was the determination apostolick of gods spirit , to the which they were firmely to adhere , and their judgements are to be bettered , in graduali revelatione creditorum , ●●● revelatione plurium credendorum , in cleare revelation of things revealed . for so the children of god are to grow in grace , and in the knowledge of our lord and saviour , pet. . . after christ is once revealed : but not in believing in a new christ , or in believing of poynts contrary to the confession of faith . the argument presupposeth the doctrine of the arminians , that there be a number of points in our confession , of which we have no certainty of faith , that they are gods truth , but are things controverted , and , being not fundamentall poynts , may be holden , or we may forsake them , as false , after better information . which indeed maketh our faith of gods word , ●o full perswasion , but as the learned professors of leyden d say , a faith of an houre , or a month , or a yeare , which we may ●ast away , the next yeare . and this is to deny all confessions and points of truth , with pretence that the spirit hath revealed new truth : but how are these new revealed truths ( the revelation whereof wee obtaine by prayer ) rather workes of the spirit of truth ; then the former poynts which wee retract ? no man by this can be rooted and built in the faith , of any thing , except in the faith of things simply fundamentall . by which meanes all poynts at least many of them betwixt us and papists , arminia● , macedonians , sabellians , arrians , anabap●tiste , are matters reconcileable ; and either side may be holden , without hazard of salvation . neither is this definition of confessions any tyranny . because confessions are to be believed , in so far , as they are agreable to gods word , and lay upon us an obligation secondary onely , yet are they not so loose , as that we may leap from poynts of faith , and make the doctrine of faith arena gladiatoria a fencing field for gamesters and fencers . the materiall object of our faith , and the secondary ground and foundation thereof , may be very well , and is , gods word ; primary is preaching , confessions , creeds , symbols , which are not serie & ordine scripturae : and yet have wee certainty of divine faith in these things , because the formall object is , because god so saith in hi● scripture , and wee believe these with certainty of divine faith , under this reduplication , because the lord hath spoken these quoad sensum , in true meaning , though not in illâ scrie & ordine ; but more of this hereafter . chap. . sect . . touching officers and their election . our author laboureth to prove that pastors and doctors are different officers , which wee will not much improves , but if the meaning be , that they are inconsistent , in one man person , wee are against him . . because the apostles in their owne persons , and in feeding the flock , tim. . doth both under the name of overseers and bishops , and exercised both , as they could , according as they did finde the auditory . . because the formall objects the informing of the judgement , and exhorting are not so different , as that they should be imcompatible , for if god give them gifts both for the doctors chaire , and the pastors pulpit , as hee often doth , what should hinder but the church may call one and the same man , to both the pastor and the doctors chaire , as hee is able to , overtake both . author . . reas. cor. . . to one is given a word of wisdom● ( for direction of practice , ) to another a word of knowledge ( for direction of judgement . ) ans. this proveth they be different gifts and offices , yet not that they are incompatible in one person , as one may have both gifts given unto him , as is cleare by experience . reas. author ib. hee speaketh of diverse members of the church , as of diverse members of the naturall body , v. . . all the members have not one office , it is the action of the tongue to speak , not to see . ans. the comparison holdeth not in all . the eye cannot heare , the eare cannot see , yet the pastor may both see as pastor , and heare and delate to the church , as the churches eare , the manners of the scandalous . . reas. author , if the apostle speake of severall exercises of severall gifts , but both coincident to the same person or church office ; why then doth he command the teacher to waite on teaching , and the exhorter upon exhorting ? one who hath a gift of giveing almes , and shewing mercy , is not commanded to wait upon almes giving , unlesse it be his office , as well as his gift . ans. it is not fit that the doctor should attend the pastorall duties , except he be a pastor also , and have both gift and office , but having gifts for both , he may attend both , as the church calleth him to both . author . teaching and exhorting flow from severall gifts , and they are seldome found in one in eminency . ans. then where they are found in one in eminency ( as sometimes they are ) either hath god given a talent , for no use , which is against the wisdome of gods dispensation , or then hee who hath gifts for both , may discharge both , as hee may and can through time and strength of body . but wee contend not with our brethren in this , seeing they confesse , he that is gifted for both , may attend both . chap. . sect . . of ruling elders . we subscribe willingly to what our author saith , for the office of ruling elders in the church . for paul , rom. . . from foure principall acts requisite in christs house and body , v. , , . teaching , exhorting , giveing of almes , r●ling , maketh foure ordinary officers , teachers , pastors , deacons and elders . opposite to the office of ruling elders , object , that by rulers may be understood , governours of families . ans. families as they are such , are not churches , but parts of the church , and cleare it is that the apostle speaketh of christs body , the church in that place . . as we have many members in one body , &c. they object that paul speaketh of severall gifts , not of publick offices in the church , for he speaketh of all the power and actions , of all the members of the body of christ ; now the offices alone are not the body , but all the multitude of believers . ans. this cannot well be answered , by these , who make all the believers governours , and a generation of kings and teachers : because it is expresly said , v. . all members have not the same office . ergo , they are not all to attend ruling , and to rule with diligence . . 〈◊〉 is false that he speaketh not of officers , and publick officer . hee who speaketh of reigning doth indeed speak of a king , as he who speaketh of exhorting which is the specifick act of a pastor , speaketh of a pastor . the place , ● cor. . . . is cleare for ruling elders : but some say , that governours are but arhiters , which paul biddeth the corinthians set up in the church for decyding of civill controversies . . cor. . that they goe not to law one against another ▪ before heathen judges . ans. paul commandeth to obey judges , but never to set up a new order of judges in their roome . . these arbitees we●● not governours to command , but rather faithfull christians to counsell , and remove controversies , or christian reconcilers to hinder them to goe to the law , one with another before infi●●● judges . . the apostle is speaking here of such officers as christ hath set in the church , as the church and kingdom of christ , but these civill arbitrators , are no church-officers , ●● tim. . . the elders who rule well are worthy of double honour , &c. this place speaketh cleare for ruling elders . the adversaries say : here are meant deacons to whom are allowed stipends , for either here , or elsewhere wages are allowed for deacons . answ. . paul would not speake so honorably of deacons , as to allow them the worth of a double honorable reward . yea gods word purteth the deacons out of the roll of rulers and governours in gods house , as having nothing to doe by their office to labour in the word and prayer , but are in gods wisdome set lower to attend tables , nor doth the word call them elders , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to the church but onely in relation to their owne family and house . tim. . . their office is an office of meere service of tables . . he is a labouring elder worthy of wages , that the apostle speaketh of here , as , v. . the deaconship being to receive the mercy and charity , which is almes , and not debt , cannot be such an office as taketh up the whole man , so as hee must live upon the churches charges . . bilson a a man partiall in this cause , against the minde of all the ancients ( saith didoclavius b giveth this interpetation . but it is seconded with no warrant of gods word , for governours and deacons are made two species of officers , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who ruleth with diligence , and he who hath mercy with chearefulnesse . and two opposite species are not predicated , the one of the other . and if well governing , rom. . be ●ell teaching and diligent exhorting , all are confounded in that text , where the apostle marshalleth the officers and their severall exercises so accurately . nor can hee meane here bishops so old that they are not now ab●e to labour in the word and doctrine , for then pasto●s for their age and inhability to preach , should because of their age and infirmity , deserve lesse honour and reward , then the yonger who are able to labour in the word and doctrine . this is crosse to the sift commandement , which addeth honour and double honour to age , and gray haires , being found in the way of righteousnesse . . against justice , that because yeares and paines in gods service , hath made them aged , for that they are to have lesse honour and reward : whereas they deserve the double ; rather then that the younger should be preferred to them . nor. . can the apostles meaning be , that these who rule well that lead an exemplarily holy life , are worthy of honour , especially painefull preachers . because . a person is never called a labourer , and worthy of hire , as the oxe that treadeth out the corne , because of holinesse of life , especially the church ●s not to give stipend to a pastor , for his holy life . . their life should be exemplarily holy , who did not labour in the word and doctrine , that is , we have a pastor passing holy in his life , but he cannot preach , or keepeth an ill conscience in his calling , because he is lazy and a loyterer in preaching . . what word of god , or dialect in the word expresseth a holy life , by well gover●ing , for a holy life is the sanctity of mans conversation be he a private , or a publick man. but to govern well , is the paraphase of a good governour and officer , in the greeke tongue or any other language . nor. . can the apostle understand by labourers in the word and doctrine ( as bilson a saith ) such as w●nt thorough the earth , and made j●urnies , as apostles and evangelists did , to plant visit and confirme churches , and by these who govern well , such as labour indeed in the word and doctrine , but are fixed to a certaine place . i answer , then the well ruling elders are not labourers in the word and doctrine ; for out of question one of the species of elders here mentioned , doe not labour in word and doctrine at all . but by this interpretation , both labour in the word and doctrine ; but the one in a fixed place , the other by apostolike journeys through the world. and the object of one of these offices , to wit , the word and doctrine differenceth the one from the other , whose object must be not the word and doctrine ; for word and doctrine need not to be governed , but the church , and persons in church-state need to be governed . . there is no warrant of the word , that to labour in the word is proper to the apostles and evangelists , journeying through the world , seeing ( as a didoclavius observeth● ) the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is ascribed to those who in a fixed place labour , thes. . , . who labour amongst you . yea , and it is taken for any travell of minde or body in the word . . he is not here to deny , nor can the apostle deny , but travelling apostles and evangelists did governe well , especially in planting elders in every church , and governing the planted churches , but he cannot speake of travelling to the wearying of the body : when the object of travelling is exprest , to wit , ( in word and doctrine ) which object is not given to the well ruling elder . a more speciall consideration of ruling elders , deacons , and widdowes . tim. . . after the apostle hath spoken of widdowes , and their service in the church , he passeth from them to speake of excellenter officers , to wit , of the ruling and the teaching elders . there be many interpretations ( say the opposers of ruling elders ) given upon this place ; and therefore it is hard to build a new church-officer on a text so obnoxious to various debates . answ. this would be concludent in part , if the nature of the text were the native seminary of these various interpretations ; but most of these debates arise from the wits of parties interressed in the question , such as papists , prelates , or deniers of all church-government . but i provoke to all the fathers , especially to chrysostome and the greeke fathers , who have expounded the place , if any ever did deny but this place holdeth forth two sorts of elders , though i grant they vary concerning the elders , which labour not in the word and doctrine . and this interpretation , elders who rule well are worthy of double honour , especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because , or upon this consideration and respect , that they labour in the word and doctrine , was never knowne till of late . but we desire these five circumstances in the text to be considered ; for we build not our interpretation on any one , or two , or three of them , but we desire they may be looked on copulatively ; for i confesse a participle being attributum , or quasi attributum , though doubled or multiplied , doth not multiply subjects , because two , six , an hundred attributes may agree to one subject ; and the scripture and greeke language can well beare this . as col. . . i am present with you in the spirit , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) rejoycing and beholding your order . one paul onely did both rejoyce and behold . and pet. . . what manner of persons ought we to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , looking for and hastening unto the comming of the day of god. here is no multiplying of persons . . i confesse also , that two articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe not multiply subjects , or make a distinction of divers sorts of persons . as revel . . . these things saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is one and the same jesus who holdeth the seven starres in his right hand , and who walketh in the middest of the golden candlestickes . but we desire that the confluence of these five may be looked unto : as . there is a genus , a generall attribute , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elders ; and this agreeth both to well ruling elders , and to those which labour in the word and doctrine . . there be here two participles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . two articles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . two species , two kinds of elders , under the generall attribute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as the one species or kind is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such elders as rule well ; and the other kinde of elders be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as labour in the word , as pastors ; and in doctrine , as doct●rs . and fiftly , which is most considerable , here be two participles , two articles , two speciall elders divided and separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the discretive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and i provoke to all the authours of the greeke language , demost●enes , isocrates , aristophanes , pindarus , &c. to the septuagint in the old testament , to the whole new testament for one parallel place , where one and the same subject or kinde is so expressed , except you play foule play to the text : also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of discretion and multiplication of divers kinds , to me is cleare , ●● ti●us . vers . . there ●● many unruly and vaine talkers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially those of the circumcision , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the particle ( especially ) doe not divide two sorts of vaine talkers , some vaine talkers of the circumcision , and some vaine talkers not of the circumcision ; then must this particle conjoyne them , and make no vaine talkers , save onely these of the circumcision ; and paul shall say then , there be many unruly and vaine talking persons of the circumcision , but especially those of the circumcision ; which non-sense is not to be ascribed to the spirit of god , so tim. . . who is the saviour of all men , especially of believers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe not inferre that christ is the saviour of some who believe , and in a generall sence a saviour of some who believe not ; then must christ bestow one and the same salvation on all men , and also on beleevers , which neither arminians nor common sence can affirme , tim. . . he who provideth not for his olvne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially for those of his own house . if it be not required that a believer provide for two sorts , to wit , these of his family , children and servants in an especiall manner ; and for friends also , who are not of his owne house ; then will paul have the believer to provide for none but for his owne house , which doth belie the text , which saith , he must provide for all his owne , and in a speciall manner for his owne house ; now if he be to provide for them , for this respect because they are of his owne house , then by this text he is not to provide for his brethren , sisters , and blood-friends , because they are not of his owne as members of his house , or his owne , gal. . . let us doe good to all , but especially , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who are of the houshold of faith . ergo , we are to doe good to some who are of the houshold of faith , and to some who are not of the houshold of faith ; except you say the text doth beare onely , that we are to doe good to none , save onely to those who are of the houshold of faith , which is non-sense , phil. . . all the saints , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , salute you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially those of caesars house . hence two sorts of saints saluted the philippians , some saints of caesars house , and some not of caesars house ; this you must say if you will not have the text to beare either that no saints did salute the philippians , save onely the saints of caesars house , contrary to sense ; for the text saith , all the saints ( here with me at rome ) salute you . otherwaies you must say , that the reason and motive why the saints saluted the philippians , was because they were saints of caesars house , as you say , the speciall cause and respect why the well ruling pastor is worthy of double honour , is because he laboureth in the word and ' doctrine ; for so you expound it . now this is two waies false , for . this can be no respect and cause why all the saints saluted the philippians , except all the saints which did salute them were onely the saints of caesars house ; and so both the argument should be false , and the conclusion false , for they were not all of caesars house who saluted the philippians . nor . was this the reason why they did salute them ; for the saints did salute the philippians upon this ground of christian relation , because they were saints , and loved one another in christ , and not upon this civill and common consideration , because they were caesars domestickes , and courtiers with the emperour . so a tim. . . bring with thee the cloake which i left at troas , and bookes , but especially the parchments . and thus doe also the hebrews speake , prov. . . retribution shall be made to the just , far more to the wicked . here be clearely two sorts of retributions , and two kinds of persons which are recompenced . and prov. . . the li●s of honour are not seemely for a foole , much lesse is falsity to a liberall man , or to a prince . i know these examples doe not every way come home to our point , but they prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to the hebrews a note of discretion ; as also , ● psalm . . v. . is even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to the greekes . it is true , where a genus and a species , a generall and a speciall under that are set downe , ( for as much as genus & species non faci●nt numerism ) there is no need that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the particle ( especially ) should be as a note of dicretion or multiplication . as if ( i should say , a iudge is to be honoured , but especially judging righteously , ) i should not inferre that there are two sorts of judges ; but the case is not so here , because two species are expresly set downe , to wit , those who rule well , and those who labour in the word and doctrine . and if i should say , ( a iudge judging righteously for all , is worthy of much honour , especially he that judgeth righteously for the widow and the orphane ) i should in this hold forth , either two sorts of righteous judges , or then i should say no other , but he who judgeth righteously for a●● , is to be honoured , especially he who judgeth righteously for these , and these comprehended under this ( all . ) thirdly , i should in that also say that there be two things , though not two sorts of judges , worthy of much honour , to wit , the office of a iudge , and his equall and unpartiall judging are both worthy of double honor . but paul is not here allowing honour to the office in abstracto , and in a generall notion , but to the officer in specie and in concreto , who doth rule well , and labour in the word and doctrine . object . . but paul doth here understand by him that ruleth well , the civill magistrate . answ. when paul is here speaking of the oeconomy of gods house , it is not consonant to the text , that he would instruct timothy of the wages due to the emperour nero , and yoice the emperour in one verse , with the pastor and the doctor labouring in the word and doctrine , and prove from the law that the mouth of nero should not be muzled . nor doth the vvord give this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to magistrates , but some higher stiles , calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. . . principalities and powers , rom. . . secondly , this text would prove that double wages were due to paul above nero the emperour , and that pastors are more to bee honoured then emperours and kings . thirdly , the text speaks clearly of two parallel species of elders in the church , but the magistrate is no parallel line with preaching elders . object . . by those who rule well , are understood deacons , who take care of the poore . answ. didoclavius observeth , that deacons are never called rulers , but distinguished from them , rom. . . secondly , the well ruling here taketh up the halfe of the pastors office , and all that belongeth thereunto , except labouring in the word and doctrine ; as to receive accusations against an elder , to judge and governe with the pastor , to visit the sicke , to exhort and rebuse in a judiciall way ; but to serve tables , and to take care of the poore onely , is the least and most inferiour part of well-governing of gods house , and is but a care for their bodies : vvhereas to rule well , is an ecclesiasticall magistracy , to goe in and out before gods people , to watch for their soules , as those which must give an accompt , hebr. . . thess. . . the deacon careth for the body onely , and the deacon , that bilson and others would have with him , is neither in this place , nor in all gods vvord , as we shall heare . o● . . by these who rule well , are understord , bishops , who for age , cannot preach yet rule well . ans. surely these who have laboured in the word and doctrine , and spent their strength in painefull preaching , and now , in old age , rule well , cannot in reason bee thought worthy of lesse honour and wages , then preaching elders , but above them , as emeriti milites are not to be degraded : and if they have never laboured in the word and doctrine , they being bishops , by office , must be dumb dogs , and worthy of no honour at all . . they cannot rule well , as pastors , and yet be dumbe , and not labour in the word . . the text speaketh not of elders , aetate , by age , but of elders , officio , by office , who labour , as work-men in a vineyard , v. . ob. . by ruling well he meaneth a holy life , so as he meaneth not only that pastors should live holily , but also preach painfully . answ. didoclavius answereth , that then all that live holily , should have stipend , as workmen ; and certainly if paul had spoken nothing of these who labour in the word and doctrine , yet the text doth hold forth that these who rule well , and doe not labour in the word and doctrine are worthy of honour ; for the comparative here , or superlative degree , doth well inferre the positive degree . but . ministers shall bee worthy of honor , though they preach not . . the arguments which i brought , to prove , and that undeniably , that there be two sorts of elders , in the text fight against this sense , which inferreth that their is but one sort of preaching elders here , to whom double honor is due , for two respects , to wit , holinesse of life , and painfull preaching . . holinesse of life in all gods word , is never expressed by well governing , which is a worke of a publick church-officer , as is cleare . rom. . . thess. . . . holinesse of life is common to all private christians , yea and to women , who cannot rule , nor rule well . ob. . the rulers here ought to have wages , as workmen , but your elders have no wages . ergo , your elders are not in this text. answ. that is not concluded , which is in question ; for the assumption should be , but your elders ought to have no wages , and are worthy of no honour , ) and the assumption is onely de facto , ( they have none ) . this argument might prove that a noble man , called to be a minister , if he should take no stipend , were not a lawfull minister ; and paul then was no lawfull pastor , at corinth , because hee refused stipend ; but stipend is due to both pastor and elder , and in the case of scandall , it is due to neither of them , hic & hunc . ob. . if there be two sorts of elders here , there must be two sorts of bishops , for presbyter and bishop are synonyma , and one and the same , as is cleare , tit. . , . acts . . they are called elders , and v. . bishops . but we cannot admit of two sorts of bishops : some to rule , and some to preach , that were antichristian . answ. though there be two sort of elders here , it doth not follow that there be two sorts of bishops : and it is not proved because elder and bishop are not proved to be synonyma from the alledged places , genus & species , as a living creature and a man are not synonyma , but have different definitions . gladius & ensis have the same definitions , as a man and a discoursing creature are synonyma . an elder is a generall , and a bishop a sort of elder , and an apostle is an elder , and so peter tearmeth himselfe , pet. . . an elder : ●u● divines say that a preaching elder , and a bishop are synonyma , one and the same , and synonyma non faciunt mum●rum , as gladius & ensis : but they never taught that an elder in general and a bishop , are synonyma and the same , nor doe the places , acts . tit. . prove it ; for if they be all preaching elders , to whom paul preached at ephesus , acts . as the text seemeth to make them , acts , , . then the elders that paul called for v. . are preaching elders , and the same with bishops v. . and tit. . paul willeth titus to ordaine elders , that is , both preaching & ruling elders , and there he giveth an instance in preaching elders , or bishops , and sheweth what sort of men bishops should be . . if there be two sorts of elders , tim. . . then should there be two sorts of bishops ; i distinguish the proposition , then are there two sorts of preaching bishops , i deny the proposition in this sense , but if the meaning be , there be two species of bishops , or overseers , one ruling overseers , and another preaching bishops , we shall not contend for the word , if we agree upon the thing , though i much doubt , if the ruling elder in the scripture , come under the name of bishop or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . this objection falleth under the stroake of the arguments proving that there be two sorts of elders in this text , and how they can bee answered , i know not . ob. . that office is not in scripture , whose characters , qualities , and notes are not specified in scripture , as the characters of a deacon are , tim. . and of a bishop ibid. but the characters , qualites and notes of a ruling elder are not in the scripture , ergo , &c. answ. . i deny the major proposition ; for then , because the scripture saith not , an apostle should be blameles , the husband of one wife , vigilant , sober , and thus and thus , and an evangelist should be thus and thus , and a prophet should be thus and thus qualified , therefore apostles , evangelists , prophets , are not in scripture . it is true these were but temporall offices , yet it is enough to take off and breake the argument , for these temporary ●ffices , must be no lesse warranted , by the word , except they be unlawfull , then the offices that are of perpetuall indurance . . i distinguish the major proposition , that office is not in scripture , whose characters are not in scripture , neither in one particular place , expresly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not true ; for baptism : in no one place is so expresly set downe in scripture , from all its characters in particular , as is the supper of the lord , which is described , mat. . luk. . mark. . cor. . in the elements , sacred actions , prayer , consecration , words of institution , efficient , forme , end , gesture , &c. yet is baptisme for that not excluded from the classe and number of gods ordinances and seales , or , that office is not in scripture whose characters are not in scripture , nether in divers places of scripture , nor by good consequence , and lawfull analogy with other its fellow offices , that i yeeld willingy : but now the assumption is false : for as baptisme by analogy is described in many of its characters , as prayer , consecration of the elements , end &c. when the supper of the lord is described , making a just proportion betwixt baptisme and the other sacrament , and by other places of scripture , so is the ruling elder in his characters described ; when the bishop his fellow-officer is described . . the assumption also is false ; for the ruling elder is described out of this text. . negatively , that hence is gathered , by strong consequence , as is said , that he is an elder who laboureth not in the word and doctrine . . hee is described affirmatively , for an office is sufficiently described , when the specifick acts thereof are set downe , as a man is described when wee say , hee is a creature who doth discourse , and make use of reason ; so is this elder described , when wee say it is his office to rule well , tim. . . hee is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a government which christ hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituted in the body , cor. . . and he is rom. . . an organ and member of christs body , whose office it is to rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diligence , rom. , . ob. . but it is but a generall , that he rule , we have not these wherein the particulars of his ruling , consist . ans. if this be strong , you have not , tim. . the particulars of the pastorall teaching , but onely the generals , a bishop must be apt to teach . yet in other places we have the particulars , a● instructing , rebuking , confuting , convincing ; so what ever the scripture saith of the preaching elders ruling , that same is saith of the ruling elders ruling , seeing the ruling elder is the assistant officer to help the preaching elder , and both of them with the doctor are to rule the house of god. ob. . but if ruling be the specifick and essentiall note of the ruling elder , he cannot be a speciall officer different from the preaching elder , for what is essentiall to one species cannot agree to another , and what constituteth one species , doth not agree to another . answ. this connexion may well be denied , and it is said well by one ; the ruling elder solùm regit , doth onely governe , sed non solus regit , but he doth not govern his alone , but with the pastor and doctor . from these things i infer that as this is not a good consequence , mat. . luk. . mark. . the spirit of god doth set downe the lords supper in all its materialls , and passeth over baptisme in silence , and goeth to another subject ; ergo , baptisme is not the other sacrament of the new testament so neither is this a good consequence , ( paul , tim. . discribeth the bishop , and over skippeth the ruling elder , passing to the deacon ; ergo , the ruling elder is not an ordinance of god ) for while hee describeth the bishop , he teacheth what an one , both the doctor , and ruling elder should be , by cleare analogy , and it had beene superfluous for the holy ghost to say more , then he doth . and by this wee may answer to what is tenthly objected , the ruling elder is omitted in christs roll , eph. . . ergo , there is no such officer . answ. it followeth in no sort negatively , from one particular place of scripture , rev. . it is said onely god hath made us kings and priests unto god ; ergo , he hath not made us prophets also , the contrary is , esai . . . ioh. . . so because , it is life eternall to know the father , and the sonne , joh. . socinians collect ; erge , the holy spirit is not god , because no mention is made of him , in this place . . in this place paul ennumerateth offices necessary rather for planting churches , then for ruling churches already constituted and planted : miracles and tongues are ad benè esse ; elders and deacons are not named here , because they are for the leading on of the church , and the body already set up in a visible frame , and therefore reckoned out , rom. . . . cor. . . and consider , i pray you , how uncertaine and lubrick a way it is to pin gods spirit , and to fetter him to any one place in his enumerations , behold , rom. . ▪ all the ordinary officers are expressed , and yet apostles , evangelists , miracles , tongues are omitted , all which are ennumerated , cor. , . yet are specifick acts of prophets , teachers omitted , cor. . at lest onely spoken of in generall under the notion of hearing , seeing , walking , and rom. . they be more particularly set downe . and . tim. . phil. . . onely bishops and deacons are mentioned , and governments , and elders ruling well ●mitted ; and also all the extraordinary officers are omitted , and yet mentioned , cor. . , . and miracles , tongues , deacons , governments are omitted , eph. . . and , tim. . . preachers , rulers , doctors are expressed , deacons and extraordinary officers , apostles , evangelists , &c. passed over in silence : ob. . the keyes are not given to this ruling elder , ergo , he is no lawfull officer : the antecedent is proved , the keyes of jurisdiction , because they can operate nothing , but by the key of knowledge , cannot be given to this new officer , now the key of knowledge is given only to the preaching elder . ans. all dependeth upon this false proposition ; to these only are the keyes of jurisdiction , and power of binding and loosing given , to whom the keyes of knowledge are given , ) for though the one key worke nothing without the other , yet the proposition is not from this made good , for the key of knowledge , and the power of pastorall preaching is given , uni subjectivè , non unitati nisi objectivè , to one man as to the subject , and to the church , for her salvation and good , as for the end and object ; and the pastor being once ordained a pastor , may use these keyes , quoad specificationem independently , for hee may preach mercy and wrath , not waiting the churches suffrages , et potestas clavium quoad jurisdictionem data ●st ecclesiae & subjectivè & objectivè , & data est non uni , sed unitati : but the power of the keyes , in censures , for binding and loosing is given to no one mortall man , but to the church , both as to the subject , and the object . i meane the ministeriall church ; and not one man pastor , pope , o● prelate may use the keyes , the church hath them , and can onely validly use them . ob. . but how is it proved that ruling elders are of divine institution ? ans. god hath placed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ruling elders in the body , as is said , cor. . . and this is , rom. . . compared with v. . an office that christ hath appointed , and as these places prove the exhorter or pastor to be of divine institution , and the apostle , teacher , prophet , cor. . . and the elder who laboureth in the word and doctrine , to be an instituted worke-man worthy of wages , tim. . , . so must they prove the man who ruleth well , and with diligence , to be of divine appointment . ob. . but the ruling in diligence , rom. . . and the governments , cor. . . are generalls , and so cannot constitute a speciall office , in the body : for it is against logick , that that which is generall , and common to all the officers , can constitute a species , or a speciall kind : answ. this obligeth the opponent , to teach , what is meant by governors , whether magistrates , but these be not an office in christs body as is here said , rom. . . and cor. . , . or doe they meane masters of families ? but these be parts of heathen societies , as well as of christian , and a family as it is such , is not the church . . nor can hee meane here of preachers , for rom. . . cor. . . the exhorter and the ruler with diligence , the teacher , and prophet , and governments are clearely differenced , as different organs of the body , eye , eare , hand , foote , cor. . , . rom. . . nor ( ) can they understand rulers in generall : for , a genus , a generall doth not exist , or have actuall subsistence , but in some determinnate species ; as a living creature doth not subsist but in man , or in some specifick nature of birds and beasts : now god is sayd to place these governments in the body , cor. . . even as the eye , and eare and hand are seated in the body , cor. . , , . now as a generall eye , or an organ in generall is not placed in the body , but such a determinat organ , an eye , an eare , an hand , a foot ; so neither hath the wisdome of christ appointed a governor in generall , and left it to the churches discretion to specifie what this governour shall be , whether a prelate , a pastor , a ruling elder : but as god hath not set teachers in the body in generall , but hee hath placed such and such species , apostles , not popes , evangelists , not cardinalls ; so must hee have determined such and such governors , ruling elders , rather then a certaine creature named a diocesan prelate , an uncouth beast in the holy scripture . a very jesuite , salmeron , saith , by the two elders hee meaneth , tim. . . ( apertè sermonem esse de presbyteris & episcopis ) of elders and pastors , and with that of ambrosius , which wee all know to be ruling elders , who were out of use in the church , by the negligence , or rather by the pride of preaching elders , forte doctorum d●sidiâ , aut magis superbiâ ; and we are not to thinke , chrysostom was ignorant of his mother tongue , and hee findeth tim. . . two sorts of elders in this place , and a popish expositor estius , porrò manefeste colligitur ex hac sententia , fuisse , etiam apostolorum tempore , quosdam in ecclesia presbyteros , qui & benè praeessent , & duplici honore digni essent , nec tamen labotarent in verbo & doctrinâ , neque id hodierni sectarii negant ; and all the haeresie that he layeth on calvin , in this point , is that calvin maketh these lay-men ; and estius maketh a question what these elders were , whether they be the cardinalls , which the pope hath , or the canonicall elders , which their bishops use as councellors in grave matters , or elders which rule well , and labour not in the word and doctrine , such as were in the apostles time , or rather such as did help the bishops in offering sacrifice , and in administrating the sacraments ; or if they be such as rule the people , but cannot preach , such as alipius and val●rius were in augustines time ; so estius knoweth not what these elders bee , but inclineth to make them elders to the apostles , in the administration of the sacraments . ob. . but rom. . . the apostle speaketh of divers gifts , as v. . having then gifts , differing according to the grace , that is given to us , whether prophecy , let us prophecy , &c. ergo , the apostle doth not speak of divers offices . . one and the same man may both teach , and exhort , and therefore pastor and doctor are not here differenced . . the deacons office shall be here described , by the interjection of the ruling elder , but the two acts of the deacon , which is to give with simplicity , and , to shew mercy with cheerefulnesse , and which is an insolent order , therfore the apostle doth not here ennumerate divers offices . answ. there is no better consequence in this , to say , he speaketh of divers gifts ; ergo , he speaketh not of divers offices , then to say , he speaketh of divers faculties and habilities in the naturall body , as of an hability of seeing , hearing ; ergo , hee acknowledgeth not divers members with divers offices , as the eye to see , the e●re to heare , yea the contrary is rather a good consequence ; and the text is cleare that he speaketh of divers offices , v. . for as we have many members in one body , and all members have not the same office . so we being many , are one body , in christ , and every one members , one of another . yea the text holdeth forth these five to us to be distinctly considered . . that the church is one body organicall , having divers members . . that there be divers gifts of the spirit in this body , as is cleare , rom. . v. . , . ( ) that there be divers offices , and places and functions in this body , which the apostle excellently divideth into two generalls according to the necessities of the members of christs body . now in generall this necessity is two fold , one respecting the soule , and for this , hee hath ordained , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy , and for the bodily necessity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ministery and service . v. . and v. . and these two having set downe in abstracto , hee commeth to divide them , in concreto , according to their severall offices and functions , which be foure in the text. . the teacher , or doctor . v. .   . the exhorter , or pastor . v. .   . the ruler , or governing elder . also ● . .   . the distributer , who is to shew me ●● on the poore , or the deacon also . v. . then ( ) the apostle doth set downe the severall specifick actions and operations of these offices , and that againe two wayes . . in generall . . prophecying . v. .   . ministering . v. . . he setteth down the operations and specifick actions of the foure offices in particular , as . teaching , in the doctor . v. .   . exhorting , in the pastor . v. .   . ruling in , the elder . v. .   . distributing , and shewing mercy , in the deacon . v. . then ( ) he setteth downe the manner and holy qualification of these operations , and exercises of their offices ; and that also two wayes . . in generall . . in the foure particulars in generall . . in prophecying ; but how ? according to the proportion of faith v. .   . ministering , and how ? by being given or addicted to ministering v. . . he setteth them downe in foure particulars , as . the doctor or teacher , is to be in , or given to teaching . v. .   . the pastor , is to be in exhorting , sedulous and painefull . v. .   . the ruling elder , to rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diligence . v. .   . the deacon is to distribute , and shew mercy , on the sick , poore , imprisoned , stranger , distracted , in simplicity , in chearefulnesse . v. . also though it be true , that one and the same man may both teach and exhort , and the comparison of the naturall body doth not in all things hold , for one member cannot both be the eye to see , and the eare to heare , but both are here a sort of eye to the church ; yet hath christ made the pastor and the doctor different . ( it is needlesse to dispute , if they differ in nature , and if it be a confounding of christs order , that one be both , when christ hath given gifts for both to one man ) for first , the vvord of god doth difference them ; secondly , we know that many have gifts to teach , who are but dull and weake to perswade and worke upon the affection , as is observed amongst the fathers . augustine excelled in teaching and disputing , chryostome in exhorting . salmeron observeth , that there thomas aquinas was eminent in informing the understanding , and bonaventura excellent for moving the affections . and many are fitted to worke on the affections , as pastors , who are not able to teach as doctors in the schools . so hath chrysostome and theodoret observed upon these words , rom. . , . nor doth it move me much , that paul speaketh twice in one verse of the deacon , it is not unusuall to the spirit of god in divers scriptures so to doe , as prov. . prov. . psal. . how dangerous it is to affirme , that all the officers are not set downe in gods vvord , we may be taught by papists , for estius giveth a reason , why the apostle setting downe , cor. . . the officers in gods house , hath omitted the pope ; he answereth , the apostle is not here setting downe the degrees of the hirarchicall order , for then he should have set downe bishops , presbyters , deacons , which be parts of that order , but onely he setteth downe some chiefe members of the church , indued with rare gifts , and commenting on ephes. . he saith , the pope is set downe under the name of pastors and doctors , because he sendeth pastors and doctors to all the world ; and this was the reason why the prelate was reputed a pastor , and the onely pastor , because though it was too base for him to preach ; yet he preached in and through poore presbyters whom he sent . and salmeron moveth the question , why cor. . . the pope , cardinals , and patriarches are omitted in this place ; and we say , why are bishops , archbishops , primates , metropolitans , deanes , archdeacons , chancellours , officials , &c. never once mentioned in the vvord of god. but salmeron answereth , . they are implicitely set downe here , and under the name of helps , opitulations ; paul hath instituted deans , archdeans , and the foure lesser orders . and what else doe divers answer , who teach that government cor. . . is but a generall ; and the church , in a prudentiall way , under this may substitute and introduce such and such species of governments as they shall finde convenient , as ruling elders , ruling prelates , and such like . but i would gladly know why the spirit of god hath particularly set downe the last specified officers , as cor. . . apostles , under which are no species of apostles , but onely such individuall persons , matthias , paul , &c. and hath also set downe pastors in specie , doctors and teachers in specie , ephes. . . under which there be onely such individuall persons who are pastors and teachers , as john , epaphroditus , archippus , thomas , &c. and there is no roome left for the church to subdivide pastors or doctors into such and such new sp●cies , as popes , cardinals , &c. and yet under the generall of governments , many species and new kindes of governments in a prudentiall way may be brought in . if christ have set downe the particulars of pastors , prophets , apostles , according to their last specified nature , why hath his wisdome not beene as expresse and particular in all other offices necessary for feeding and governing the flocke of christ ? a pope , a prelate , a cardinall , an officiall , would take as small roome in print , and in christs testament , as apostle , doctor , pastor , though i grant they doe take halfe so much more roome in the state and parliament . of deacons . we conceive , according to gods vvord acts . that deacons be of divine institution , because when some poore widowes were neglected in the dayly ministration , the apostles appointed seven men of good report , and full of the holy ghost , to take care of tables and provide for the poore , that the apostles might give themselves to the word and prayer . object . . there is not one word of deacons , acts . not one word of the poverty of widows , and these seven were but civill curators and tutors of the widows , and not church-officers , for any thing that can be collected from gods word . answ. the equivalent of a deacon in name , is acts . there are those who are not to preach the vvord , but are to serve tables , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some did complaine because their widowes were neglected , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if widowes were neglected through the want of a dayly deaconry , the text must insinuate a deaconry , and a want of a table to these widowes . secondly , it is unknowne divinity , that the twelve apostles in a church-assembly doe institute , and that with solemne prayer , and imposition of hands , officers meerly civill to tutor widowes . thirdly , the daily ministration was the want of sustenance , as it is said , that certaine women ministred to christ of their substance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . yea your selves doe know that those hands have ministred to my necessities . and is it like that the apostles were civill curators to widowes before this time ? object . . it is evident from the text that these deacons were not of divine institution , but of a meere temporary erection , for the present necessity of the church . first , it is said they were appointed , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . secondly , they were erected upon occasion of the multiplying of the disciples . thirdly , upon occasion of the poverty of widows , and therefore when there be no poore , there is no need of deacons , and so it is but an office of a temporary standing in the church . answ. these words ( in those dayes ) are not so much referred to the institution of deacons , as to the order of the history . secondly , to satans malice , who raised a schisme in the church , when the number of disciples grew . and thirdly , are referred to the murmuring of the widows ; and they doe no more prove that deacons are a temporary institution , and brought in , by the church , in a prudentiall way for the chuches present necessity , then the lords supper is concluded to be but a temporary and prudentiall institution of the church , because it is said , in the night that iesus was betrayed , he tooke bread , &c. secondly , the occasion of the multiplying of disciples & the neglecting of the widows , doth not prove that deacons are a prudentiall and temporary institution : for here i distinguish betwixt an occasion and a motive and cause ; divers ordinances of god have both these . as the occasion of writing the epistle to philamon , was the flight of onesmus a fugitive servant from his master , and his willing minde to returne to him againe , and upon that occasion paul did write to philamon ; but that will not prove that the epistle to philemon is but a prudentiall letter , and obliging for a time , because the motive and cause why the holy ghost would have it written , was , that it should be a part of canonicall scripture , obliging to the second comming of christ. the like i say of the epistle to the galathians , written upon occasion of seducing teachers , who had bewitched the galathians , and made them beleeve , they must be circumcised and keepe the law , if they would be justified in christ : yet hence is not proved , that the epistle to the galathians is but a prudentiall letter , and not of divine and perpetuall institution ; for the cause and motive of writing was , that it might be a part of the canon of faith . so also the covenant of grace and the gospell was made upon this occasion , by reason that the first covenant could not save us , heb. . vers . . rom. . . gal. . , . is therefore ( i pray you ) the covenant of grace but a temporary and a prudentiall peece ? upon the occasion of the death of zelophead , who died in the wildernesse without a male-childe , whose name thereby was in danger to be delete and blotted out of israel , the lord maketh a generall law through all israel , binding till the messiah his comming , numb . . . if a man die and have no sonne , then shall you cause his inheritance to passe unto his daughter ; this was no prudentiall law. i might alleage infinite ordinances in scripture , the like to this . yea , most of all the ordinances of god are occasioned from our spirituall necessities ; are they therefore but humane and prudentiall statutes , that are onely to endure for a time ? i thinke , no. ob. . but if the civill magistrate had been a friend to the church , acts . his place had beene to care for the poore , for the law of nature obligeth him to take care of the poore , therefore did a woman in the famine at the siege of samaria cry , helpe o king ; and if this were done by christian magistrates , pastors should be eased thereof , that they might give themselves to the word and prayer , and there should be no neede of a divine positive institution of deacons for this charge . answ. that the godly magistrate is to take care of the poore , as they are members of the common wealth , i could easily grant . but this is not now in question ; but whether , or not , the church , as it is an ecclesiasticall society , should not have a treasure of the peoples e●angelike free-will-offering for the necessity of the saints , as heb. . . cor. . , . cor. . , , , , and concequently , whether or not christ hath ordained , not the pastors , but some officers besides , to attend this worke ? vvee affirme he hath provided for his poore members , even their bodily necessi ies . secondly , if this be true , that there should be no deacon but the christian magistrate , then were these seven deacons but the substitutes and vicars of the emperour and king. now certainly , if apostolike benediction and laying on of hands , in the wisdome of god was thought fit for the vicars and deputies of the magistrates , it is like that beside the coronation of the roman emperour , the twelve apostles ought to have blessed him with prayer , and separated him by laying on of hands for this deaconrie ; for what apostolike calling is necessary , for the temporary substitute is more necessary , and at least that same way necessary for the principall . but that civill magistrates , ex officio , are to be separated for this church-office so holden forth to us , tim. . . i can hardly beleeve . thirdly , i see not what the magistrate doth in his office , but he doth it as the minister of god who beareth the sword , rom. . and if he should compell to give almes , then should almes be a debt , and not an almes and free-will-offering . it is t●u● , there may intervene some coaction to cause every man to do his duty , and to force men to give to the poore ; but then i say , that forcing with the sword should not be an act of a separated church-officer , who , as such , useth no carnall weapons . four●●ly , the law of nature may lead to a supporting of the poore , but that hindreth not but god may ordaine it as a church-duty , and appoint a church-officer to collect the bounty of the sain●● , cor. . . . i see not how the apostle , tim. . should not hold forth his cannons concerning a deacon , to the king , if he ex officio be the church-treasurer , but the apostle doth match him with the bishop , acts . the appointing of the deacon is not grounded acts . upon the want of a christian magistrate , but on another ground , that the apostles must attend a more necessary worke , then tables . object . . but the occasion of appointing deacons was to disburden the pastor , who was to give himselfe wholy to preaching and praying ; ergo , at the first the apostles and so also pastors were deacons ; if therefore the poore be fewer then they were at ierusalem , act. . where the church did exceedingly multiplie ; this office of deaconry was to returne to the pastors , as its prime and native subject ; and therefore is not essentially and primarily an office separated from the pastors office. and if the poore cease to be at all , the office ceaseth also . ans. i cannot well deny but it is apparent from act. . . that the apostles themselves were once those who cared for the poore , but i deny that hence it followes in the case of fewer poore , that the office can returne to the pastors as to the first subject , except you suppose the intervention of a divine institution to place it againe in the pastors ; as the power of judging israel was once in samuel , but upon supposition that saul was dead , that power cannot returne backe to samuel except you suppose that god by his authority shall re-deliver and translate it backe againe to samuel . for seeing god by positive institution had turned the power of judging over from samuel into the person of saul , and changed the same into a regall and kingly power , that same authority who changed the power must rechange it againe , and place it in , and restore it to its first subject . . the fewnesse of poore ; or no poore at all , cannot be supposed , joh. . . for the poore you have alwaies with you . and considering the afflictions of the churches , the object of the deacons giving and shewing mercy , as it is rom. . . cannot be wanting , as that the churches fabricke be kept in good frame , the poore , the captives of christian churches , the sicke , the wounded , the stranger , the distracted be relieved , yea and the poor saints of other churches , cor. . be supported . . not onely because of the impossibility that pastors cannot give both themselves to praying and the word , and to the serving of tables ; but by reason of the wisdome of christ in a positive law , the pastor cannot be the deacon ex officie in any case . for . christ hath made them distinct offices , upon good grounds , act. . . . the apostle hath set downe divers qualifications , for the bishop , tim. . . and for the deacon , v. , . and . the pastor who is to give the whole man to the preaching of the gospell , cannot entangle himselfe with tables , tim. . . tim. . , , . if we should say nothing , that if there were need of officers to take care of the poore , when there was such grace and love amongst the saints and apostles able and willing to acquit themselves toward the poore , and when all things were common act. . , , , . act. . . , , . far more now is the office needfull , when the love of many is waxen cold . object . . but if there were a community of goods , and no man lacked any thing , act. . . there were no poore at all , and so no need of deacons . answ. this is to carpe at the wisdome of god , who appointed seven men to serve tables ; for justice might say , those who had nothing to give to the publique treasury of the church , should expect nothing thence , charity would say the contrary . object . . distribution of earthly goods is not such a thing , at requireth a spirituall office ; for money given by a church-officer hath no spirituall influence on the poores necessity , more then money given by the magistrate , or one who hath no church-office . answ. i deny the consequence : for then the priests killing of bullockes to god had no more influence , if we speake physically , then a bullocke killed by another man. now the churches bounty and grace , cor. . . being a spirituall offering to god , by vertue of christs institution , hath more in it then the common charity of an heathen , if it were but for this , that the wisdome of god , in his ordinance is to be considered ; and if we speake physically , the word of god hath no more influence when spoken by a pastour in publique , then when spoken by a private man ; yet if we looke to gods ordinance , the one hath more assistance when it is spoken , then the other , caeter is paribus . object . . the office of a deacon is not mentioned in the word , and what should be his charge is scarcely holden forth in scripture . answ. the scripture saith the contrary , tim. . . they that have used the office of the deacons well , &c. v. . likewise must the deacon be grave , phil. . . . the scripture holdeth forth to us , that he must take care that widdows and the poore be not neglected in the daily ministration , act. . . and therefore must he serve tables , v. . and . he must be appointed over this worke , v. . and . looke how farre giving and shewing mercy , and how farre singlenesse of heart and cherefulnesse in these things extend , as farre must the office of the deacon extend , hence all in poverty , want , captivity , bonds , sicknesse , are to be helped by him . object . . but it would seem , that a deacon hath a higher imployment then to distribute goods , and that he is to preach , as stephen and philip did : for . they did choose men act. . full of the holy ghost ; now to be full of the holy ghost is a requisite in a preacher , and is not required in a man to distribute money ; yea these who are least esteemed in the church , cor. . . may judge in things pertaining to this life , ergo , they may suffice to distribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things which belong to this life . answ. to distribute in a civill and naturall way requireth not a man full of the holy ghost , but to distribute in simplicity , and with the grace of heavenly cheerfulnesse , rom. . . and with the qualities of a compleat deacon , tim. . , , . requireth the holy ghost , though they may be good deacons who are not full of the holy ghost , but such were chosen , . because this was to be a rule to all ' deacons to the worlds end , and the rule should be as streight and perfect as can be . . because there were choice of such men , as those in the apostelike church , and reason that god be served with the best of his owne . . the holy ghost is required for sanctification , as well as for gifts of preaching , luke . . matth. . v. . . stephen did no more ch . . in his apology then any witnesses of christ convened before rulers may doe who are obliged to be ready alwaies to give an answer to every one who asketh them of the hope that is in them , with meeknesse and feare , pet. . . yea though it were a woman who yet may not preach , cor. . . philip was an evangelist . . the apostle , cor. . . doth sharply checke the corinthians , for going to law one with another , before heathen judges , whereas the smallest amongst them might have supplied the bench of an heathen judge in matters of this life , the losse whereof was nothing comparable to the great scandall they gave . but there is a greater grace required to the church-distribution , and the officiall regulating of the conscience in a constant office of distribution , then in a transient and arbitrary act of deciding a matter of money . object , . tim. . . the deacon must hold the mystery of the faith ; ergo , he must be able to preach . answ. it followeth not , for there is a twofold holding of the mystery of faith : one for the preaching of sound doctrine recommended to timothy , of this paul doth not speake ; there is another holding of faith for stedfast beleevers , and for an holy and blamelesse conversation ; and therefore it is not said simply , holding the mystory of faith , but , holding the mystery of faith in a pure conscience . in which sense christ saith to the church of pergamus , rev. . . thou holdest fast my name , and hast not denied my faith . and paul saith of himselfe , tim. . . i have fought a good fight , i have finished my course , i have kept the faith . he meaneth not , that he kept so much of the knowledge of the sound doctrine of faith as made him fit for the ministery , and qualified him to teach , and tim. . . holding faith and a good conscience , which is meant of the grace of saving faith . but that the deacon is not to preach is , cleare , . because paul clearely differenceth the deacon from the preaching elder , tim. . , , , . and requireth that the preaching elder be apt to teach , but requireth not this of the deacon , and act. . they are made two offices not consistent in one man ; for if the deacon must be a teacher , he must either be a teacher as a gifted man , or he must be a teacher in office ; he cannot ex officio , by his office , be a teacher as a gifted man , for the authours of that opinion hold that men are preachers that way as christians , and so the deacon though he were not a deacon , he might be a teacher in that sense , though he were onely a gifted christian : ergo , he cannot be such a teacher by his office : but neither can he be an officiall teacher as a deacon , for he who doth teach that way must also pray , for the one cannot be granted , and the other denied ; if then the deacon , ex officio , by his office must pray and preach ; he must pray and preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of seasor , and give himselfe to it . but if he must give himselfe to praying and preaching by his office , then by his office he must give over the sorving of tables , as is said , act. . . and if he must leave tables by his office , the deacon by his office must quit and give up his office , and it shall belong to the deacon by his office , to be no deacon . . whoever by his office may teach , by his office may administer the sacraments , for christ giveth one and the same royall patent and commission for both , matth. . cor. . . joh. . , . but this is to be a minister by office , and so a deacon , as a deacon , is a pastor . . the deacons office is to preach if he be thereto called by the bishop : hence the bishop is the principall and sole pastor ; the preacher , elder , and deacon , none of them may preach or baptize , except they be called thereunto by the bishop . hence judge what a pastor that man i● , who actu primo , and by office is a preacher , but cannot nor may not exercise his office , but by the will of a mortall man. object . . the deacon must be the husband of one wife , ruling his children and his own house well tim. . . ergo , he must be able to governe the church well , no l●sse then the pastor of whom the same qualification is required , v. . and so the deacon must be somewhat more then a carer for the poore . answ. the deacon is never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler ; nor is that same dignity of ruling the church put upon the deacon , v. . which is put upon the pastor , v. . nor are these same words spoken of both . nor is it said that the deacon must rule the house of god ; but the meaning is , he who cannot rule his owne children and house shall not be able to rule the hospitall houses of the poore and sicke ; and this ruling is nothing but a cari●g for tables , and for the houses of the poore . whereas taking care for the house of god is given to the pastor , v. . but if you give to the deacon the keyes of the kingdome of heaven , he is higher then his first institution can beare , act. . where he is expresly removed from all officiall medling with word and prayer , and set to the serving of tables . object . . the deacon by his office is to serve tables , act. . . that is , to administer the sacraments , at least he is by office to baptize ; for iesus himselfe baptized not , but his disciples , io● . . . and christ sent not paul to baptize , but to preach ; therefore the dpostles baptized by others , by deacons , and by others whose ministery and helpe they used in baptizing , ergo , the deacons office is not onely to care for the poore . answ. i yeeld that the deacon is to serve at the communion table , and provide the elements , and to carry the cup at the table : but that is no wayes the meaning of serving tables in this place , acts . . because the serving of tables , here , is such a service , as was a remedy of the widowes neglected in the dayly ministration , for of this neglect they complaine v. . but they did not complaine that they were neglected of the benefit of the lords supper , for the apostles doe never thinke that the administration of the lords supper is a burden which they put off themselves as inconsistent with the preaching of the word and prayer , and which they devolve wholly over to deacons , it s not so sayth the sixt councell , and chrysostome seemeth to teach the same ; and because a table signifieth an altar , ( as salmeron saith ) therefore some papists say that deacons served at the altar ; and so saith pontificale romanum oportet diaconum ministrare ad altare , baptizare , & praedicare : and salmeron saith , to serve at the altar is essentiall to the deacon , but to preach and baptize agreeth to him by commission and of necessity . . the apostles in the text , acts . doe denude themselves , of serving of tables in an officiall way , or , as serving of tables was a peculiar office imposed upon seven men , of honest report , and full of the holy ghost , with apostolick benediction , and laying on of the hands of the apostles , and doe manifestly make it an office different from their pastorall charge , which was to give themselves continually to prayer , and to the ministery of the word , v. . . for baptizing cannot but include praying and preaching . mat. . . or at least must be necessarily conjoyned in one and the same church-officer ; for where doth the word of god hold forth to us such a rare and strange creature , who by office is to baptise , but by office is neither to preach nor pray ? now the text doth clearely difference the office of serving tables , and the office of continuall praying and preaching , as not consistent in one person v. . , , . object . . paul , tim. . requireth that the deacon v. . should first be tryed , and thereafter use the office , so he be found blameles ; ergo , the deacon must be ordained with imposition of hands , as the presbyter , and so must be , by office , some more eminent person , then one who serveth tables only ; for grace was given to timothy ; by the laying on of hands , tim. . . and chrysostome observeth , that steven did no miracles ; nor did he speak with wisdome , that the adversaries were not able to resist v. . . . till first hee was appointed a deacon , by imposition of hands , which evidenceth to us more then a poore office of giving almes to the poore . answ. there is need that deacons be tryed ; and it is sayd , they must be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blamelesse in conversation , not 〈◊〉 , apt to teach , which is required in a teacher , tim. . . for these who are to shew mercy with cheerfulnes , and to give with simplicity , as deacons must by their office doe , rom. . . must be of approved and tryed blamelesnes , lest they detrand the poore . . it is not sayd that deacons were ordained with fasting and prayer , acts . as the elders are chosen in every church , acts . . and as hands are layd upon paul and barnabas ; acts . v. . . but simply that the apostles , acts . . prayed and layd their hands on them . which seemeth to mee , to be nothing , but a signe of praying over the deacons , and no ceremony , or sacrament conferring on them the holy ghost ; and steven his working of miracles , and speaking with wisdome irresistible , was but the fruit of that grace and extraordinary measure of the holy ghost , abundantly powred forth on all rankes of persons , in those dayes , when the prophecy of iocl was now taking its accomplishment ; act. . , , . iocl . . . . which grace was in steven before hee was ordained a deacon , by the laying on of hands . act. . , , . and the text saith not that steven did wonders and signes amongst the people by vertue of imposition of hands , or of his deaconry , but because he was full of faith and power . v. . else you must make working of miracles a gift bestowed on all those who serve tables , and are not to give themselves to continuall praying , and the ministery of the word . i thinke , papists will not say so much of all their priests ; and we can say it of none of our pastors , nor doth chysostome say that steven , as a deacon , and by vertue of the office of a deacon wrought miracles ; but onely that his miracles and disputing was a meere consequent of laying on of hands . fa●ther laying on of hands was taken from the cus●ome of blessing amongst the jewes , christ layd his hands upon young children and blessed them , yet did hee not , thereby , designe them to any office . the fourth councell of carthage saith , deacons should administer the sacraments ; but times were growing worse then : and two things in ancient times made the office degenerate . . the l●zinesse of pastors who layd preaching and baptizing on the deacon . . the deacons having in their hands aerarium ecclesiasticum , the church treasury , as the church became rich , the deacons were exalted ; and then came in their archiliaconi , archdeacons and deacons , and so some deacons were above pastors , whereas acts . in their first institution they were inferior to pastors ; this moved spalato to tell us of two sorts of deacons , the apostolick deacons , which we assert , and the ecclesiastick deacons , popi● and of the newest cut ; which we discla●me . as concerning the perpetuity of deacons . i conceive that deacons must be as permanent in the church , as distribution and shewing mercy on the poore . ob. . how doe those words act. . v. . and the word of god grew , and the number of disciples multiplied in jerusalem greatly , &c. follow upon the institution of deacons v. , . , . if deacons were not , according to their primitive institution and office , ordained to be preachers of the word , by whose paines the word grew ? answ. the cohesion three wayes is good . . because the apostles being exonerated of serving tables , and giving themselves to continuall praying and the ministery of the word v. . through the constituting of the seven deacons the word thereby did grow ( ) satan stirred up a schisme betwixt the grecians and hebrewes , which is prejudiciall to the growth of the gospell and church , yet the lord being superabundantly gratious , where satan is exceedingly malitious , will have his gospell and church to flourish . . these words v. . doe cohere kindly with the last verse of the foregoing chapter . v. . and dayly in the temple , and in every house , they ceased not to teach and preach jesus christ and ch. . v. . and the word of god increased , &c. god blessing the labours of his persecuted apostles , and the story of the ordained deacons is cast in by luke upon occasion of the neglected grecian widdowes , and the growth of the word could not arise from the appointing of such officers who were not to labour in the word and prayer , but imployed about tables , to the end that the apostles might labour in the word and prayer . ob. . but doth not the faithfull administration of the deacons office , purchase to the deacon a good degree , that is , doth it make him ●●●ter in a preparatory way to be a pastor ? answ. the word of god , tim. . and elsewhere setting downe the qualification and previous dispositions of a teacher , doth no where teach us , that none can be a minister , but he who is first a deacon . . didcclavius saith , many are faithfull deacons who are never teachers , nor apt to be teachers , and many in the ancient church were , of lay men , made teache●r . ambrosius heri catechumenus , hodie episcopus ; and estius granteth , many good deacons can never be teachers , because of their ignorance . hugo cardinal saith , this is onely against these , qui subito ascendunt in pr●lationes , who suddainly ascend to prelacies , cornelius a lapide saith , ut promereantur altiùs promoveri in sacerdotia ; they are to serve so , as they may deserve to be promoted to higher places ; but this doth not infer that none can be presbyters who have not first beene deacons . as chrysostome saith , we use not to place a novice in an high place , antequam fidei suae & vitae dederit doc●m●nta , before hee have given proofe of his faith , and good conversation . and cyprian writing to antonianus , commendeth cornelius that hee came not by a leap and suddainly to be a bishop , sed per omnia ecclesiastica officia promotus , being promoted by degrees to all church-offices ; and bernard followeth the same meaning . lyra , merebu●tur quod fiant sacerdotes , acquirunt altiorem gradum , saith salmeron . now it is cleare that the fathers and papists could extort no more out of the text ; but that hee who useth the office of a deacon well , doth deserve of the church , to be promoted to an higher office , but there is no ground for papists , or others to make the deacons office a necessiary degree , without the which none can be a teacher . a sozomenus saith the deacons office was to keepe the churches goods b epiphanius , diaconis in ecclefia non con creditum est , ut aliquod mysterium perficiant , sed ut administrent solùm & exequantur commissa ; then they might neither teach nor baptize , c eusebius saith , the care of the poore and the keeping of the church and the vessels thereof were committed to the deacons d ruffinus saith , deacons disputed in synods ; and athanasius , when hee was a deacon , helped his bishop alexander at the nicen councell ; but this came ( as i suppose ) because about the fourth century , they were admitted to be scribes in synods e ambrose saith at the beginning , deacons did preach and baptise , but after when the church was well furnished with officers , they durst not presume to teach . the f canon of the councel of nice saith ; diaconi ne sedeant in concessu presbyterorum , aut illis praesentibus eucharistiam dividant , sed illis agentibus solùm ministrent ; if there was not a presbyter present g ruffinus saith , then the deacon might distribute the elements . i conceive , the place tim. . saith , that widowes were in the apostolick church , both poore aged women , who were to be mantained by the church , and also auxiliary helps , for meere service to helpe the deacons in these hot countries . both is apparent from the text ▪ honour widowes that are widowes indeed , that is as h hugo cardinalis expoundeth it , who want both the comfort of an husband and of children to maintaine them ; and so also i chrysostome , before him expounded it ; and k hugo cardinalis , the honour that is due to them , is , say chrysostome , theophylact , anselmus , that they bee sustained by the oblations of the church . ecclesiae oblationibus sustententur , say l salmeron and m estius ; and cornelius n à lapide , saith , as ( honour thy father and thy mother ) doth include ( h●norem sustentationis ) that children are to give the honour of maintenance to their indigent parents , no lesse then the honour of obedience and reverence , so are widowes to have this honour . ( ) it is said , if any vvidow have children or nephewes , let them learne first to shew mercy at home , and to requite their parents ; ergo , the children or grand children of these vvidowes were to sustaine them , and not to burden the church , with them , and so they were poore widowes ; and this . . the text clearely holdeth forth , while the apostle proveth that the children who are able , are to helpe the parent being a desolate widow ; because v. . all are to provide for these of their owne house , and to maintaine them in their indigence , else they be , in that , worse then infidell children , who by natures love , doe provide for their poore parents . . this is cleare from , v. . if any man or woman that believeth , hath widows , let them relieve them , and let not the church be charged , that they may relieve them that are widowes indeed ; ergo , these widowes called also , v. . widowes indeed , did some way burden the church with their maintenance , and they were not to be layd upon the churches stock , to be maintained thereby , except they were desolate and without friends . but some may object , if these widowes had a charge , and did any worke or service to the church , ( as it is cleare from the text , v . they did ) in overseeing the poore , and the sick , were not wages due to them , for their worke ? for the labourer is worthy of his hire ; the scripture saith not , if a preacher have a father who is rich , and may sustaine his son ; let not the church be burdened with his wages , but on the contrary , the preacher is to have his wages for his work , as an hire ; ad modum debiti , non ad modum eleemo●ynae ; as a debt , not as an almes . i answer , the reason is not alike of the preaching elder , and of the widow ; for the pastors service requiring the whole man was of that nature , that it was a worke deserving wages , as any worke-man , a dresser of a vineyard deserveth wages , cor. . or a plower , or one that thresheth v. . therefore the preachers wages is so wages that its debt , not almes : but a widow of sixty yeeres being weake and infirme , cannot acquit her selfe , in such a painfull office as doth merit poore wages , and therefore the reward of her labour was both wages and an almes . againe , that this widow had some charge or service in the church , ( i meane not any ministeriall office , for she was not ordained as the deacon , acts . with imposition of hands ) i prove from the text. . because this widdow was not to be chosen to the number or colledge of widowes , except shee had beene . yeares , this is a positive qualification of a positive service , as if it were an office ; for else what more reason in . yeares then in . or . or in . or . if shee was a meere eleemosynary and an indigent woman ? or can godlinesse permit us to thinke that paul would exclude a widow of . or . or yeeres , from the colledge of widowes , who were desolate and poore ? nor , . would paul rebuke the widow taken into the society of these widowes , because shee married an husband , except she had entered to this service , and had vowed chastity , nor is marrying the second time which is lawfull , rom. . . . a waxing wanton against christ and a casting off of the first faith ; as the marrying of these widowes is called . v. . . therefore this widow , had some charge and service , in the church . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a widow be chosen of such an age , and not younger , and with such morall qualifications , as is required in the deacon , &c. doth also evidence that it was an election to some service or charge , as is she be of good report , if she have brought up her children ; if she have lodged strangers ; if she have washed the saints feete ; which qualifications not being in a widow poore and desolate , cannot exclude her from the churches almes , and expose her to famishing for want : this also doth ambrose , augustine , tract . . in ioan. chrysostomus , theophylact. hieronymus observe on this place ; it is not unprobable to me that phaebe called a deacon , or servant of the church of cenchrea , was such a widow , seeing she is rom. . . expresly so called : how shee came to rome , if shee was a poore widdow and now . yeares old , i dispute not , seeing gods spirit calleth her so . we can easily yield that vvidows of sixty yeares entring to this service did vow not to marrie againe ; so teach cyprian . l. . epist ▪ ad pomponium , hyeronym . contr . jovia● . epihan . . the last canon of the councell of nice ( as ruffinus l. . c. . saith ) denieth widowes to be church-officers , because they were not ordained with imposition of hands . hyeronimus in c. . ad roman . saith , diaconisses in the orientall church had some service in baptisme . epiphanius l. . tom . . heres . . saith , they were in the church , non ad sacrificandum , sed propter horam balnci , aut visitationis — quando nudatum fuit corpus ●●lieris . constantine placed them amongst the clergy , to governe the corps of the dead ; but papists then have no warrant for their nuns . chap. . sect . . of election of officers . here the author teaches , that election of officers belongeth to the church whose officers they are . . that the church of believers , being destitute of all officers , may ordaine their own officers and presbyters , by imposition of hands , in respect that the power of the keys is given to the church of believers , mar. . answ. election of officers ( no doubt ) belongeth to the whole church , not in the meaning of our brethren ; but that this may be cleared , whether a church without officers , may ordaine elders , there be diverse other questions here to be agitated ; as . whether the church be before the ministery , or the ministery before the churches . . dist. there is an ordinary , and an extraordinary ministery . . there is a mysticall church of believers , and a ministeriall church of pastors and flock . . a church may be so called by anticipation , as hos. . jacob served for a wise ; or formally , because it is constituted in its whole being . . a ministery is a ministery to these , who are not as yet professors , but only potentially members of the church . . concl. there is a church of believers sometime before there be a ministeriall church . . because a company of believers is a mysticall church , for which christ died , eph. . . and such there may be before there be a setled ministery . as there is a house , before there be a candlestick , because conversion may be by private meanes , as by reading and conference ; yea a woman hath carried the gospell to a land , before there was a ministery in it . . adam was first and evah by order of ●ature a church created of god , before there was a ministery ; so adams ministery is founded upon a nature created according to gods image . . concl. a publick ordinary ministery is before a church of believers . eph. . . pastors , teachers , and a ministery , are given to the inbringing and gathering of the church ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , edifying , and not onely for confirming , but for the converting of the body of christ. nor is robinson a and his fellowes here to be heard , that the word of restoring is the same which is used , gal. . . and so nothing is meant but repairing of christians already converted , not the converting of these who are yet unconverted . but i answer . the word of restoring doth no more import that they were converted before , then the word of renewing , eph. . . rom. . . and the word of awaking from sleepe of sinners , ep● . . . doth import that these were new creatures before , and that they had the life of god , before they be said to be renewed againe and made new , and awaked out of their sleepe . and this pelagian and popish exposition , is a faire way to elude all the places for the power of grace ; and to helpe papists and arminian● . . by this there is , . no necessity of a publick ministery , for the conversion of soules to christ , nor is a ministery and pastors , and teachers given by jesus christ , with intention , to open the eyes of the blind , and to convert soules to god. all the ordinary wayes of conversion of soules , is by the preaching of men out of office , and destitute of all calling of the church to preach , which is a wonder . . the fathers begetting , by order of nature , are before the children ; the pastors are fathers , the seede before the plant or birth ; the word preached , rom. . . is the immortall seed of the new birth , pet. . . the ministery and ordinary use thereof , is given to the pastors as to christs ambassadours , cor. . . . therefore the ministery is before the church of believers , though wee will not tie the lord to these only : yet is this his ordinary established way : but more of this hereafter . robinson objecteth b the apostles and brethren were a church of god , acts . . when as yet no pastors or teachers were appoynted in it . how then are the ministers spoken of eph. . . before the church out of which they were taken ? yea the office of pastors was not heard of in the church then . ans. . it is cleare there were in that meeting , eleven apostles called to be pastors ; mat. . , , . sent of god , mat . inspired or the holy ghost to open and shut heaven , ioh. . , . before christs ascension ; and this meeting was after his ascension , acts. . . and here was a governing church , and without the apostles , an apostle could not be chosen and called by men . and an instance of such a calling is not in gods word . . he objecteth . the apostles themselves , were first christians and members of the church , before they were ministers . answ. men may be a church of christians , and a mysticall church before they have a ministery , but they are not a governing church , having the power of the keyes , so long as they want officers and stewards , who only have warrant ordinary of christ to use the keys . . he objecteth , god cor. . . hath set officers in the church ; ergo , the church is before the officers , as the setting of a candle in a candlestick . presupposeth a candlestick . the church is the candlestick . rev. . the officers candles , lights , stars answ. god hath put and breathed in man a living soule . ergo , he is a living man , before the soule be breathed in him : friend your logick is naught . the church is the candlestick , not simply without candles and lampes : the church ministeriall is the candlestick , and the ministers the candles set in the church ministeriall , as eyes and eares are seated , and all the seales are seated in a living man ; ergo , he is a living man before the senses be seated in him , it followeth in no sort . because by the candles seating in the church , the church becommeth a ministeriall and governing church : it is as you would say the lord giveth the wife to the husband ; ergo. he is an husband before god give him the wife . . he objecteth . that it is senseles , that a minister may be sent as a minister , to the hidden number not yet called out , which are also his st●ck potentially , not actually ; as mr. bernard saith , because it is the property of a good shepheard , to call his own sheep by name . ioh. . also it is a logicall error , that a man may have a● actuall relation to a stock potentially , it is as if a man were a husband because he may have a wife . but i answer ; he not onely may be , but is a pastor to these that are but potentially members to the invisible church , though unconverted , except you say , a man hath no relation as a pastor to the flock , to all and every one of a thousand soules , which are his flock , except they bee all truly converted , and members of the invisible church , which if you say , i can refute it easily as an anabaptisticall falsehood ; for if they all professe the truth , and chuse him for their pastor , hee is their pastor , but they are a saved flock potentially , though actually a visible flock having actuall relation to him , as to their pastor . but. . that a good minister know all his flock by name , be requisite , and is spoken of christ ▪ ioh. . in relation to the whole catholick church , as is expounded v. . yet will it not follow , he is not a pastor nor not a good pastor , who knoweth not all his flock at all times . . a man is indeed not properly a pastor , and a church officer to indians , who neither are called nor professe the truth , if he preach to them , though he have not relation to such , as to a christian flock , yet he hath a relation of a pastor to them in that case . yea i desire our brethren to satisfie me in this even according to their grounds . a number of christians is a church mysticall , but they are not a church ministeriall , while they be conjoyned covenant-wayes , and use the keyes in such acts of church union : ergo , they are not a church ministeriall before they bee a church governing : which is all wee say ; for then they should be a body seeing and hearing , before they be a body seeing and hearing . quest. . vvhether there be any church in the scripture having power of the keys , yet wanting all church-officers ? the question is neere to the former , yet needfull in this matter to be discussed . the question is not , if the name church be given to a company of christians , without relation to their officers , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to a civill meeting . the hebrews call , sometimes , any meeting of people a church : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime signifie , gen. . . my soule come not thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their assembly . so the rabbines use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a place , where the congregation meeteth . so the chaldaick and arabick use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the place where the worshippers met , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caldaice & syriace , adoravit , because it is a place of meeting for adoration ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thè congregation from the arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit . yet speaking of a governing and orderly constituted church , you shall never finde , such a church having the name of a church , but such a company as hath officers , and is spoken of as a house and family , where there are stewards , keys , doores , bread and other things noting a city-incorporation . . because the keys are given to stewards , who , by ▪ office , beare the keys ; for taking in and casting out , by power of censures , is proper to an ordered city , where there are governors , and people governed . . because wee reade not that the keyes are given to a company of single believers , out of office . . wee never finde in the word of god , any practice , or precept , that a single company did use the keyes , or can use them , wanting all officers . heare what robinson objecteth , that he may establish a popular government . a two or three making peters confession , mat. . are a church . but two or three may make this confession without officers ; ergo , the proposition is cleare , by the promise made to build the church upon the rock of peters confession . answ. . i deny the proposition , and it is not proved : two or three making peters confession are not the church ministeriall , to which christ gave the keyes ; for the keys include pastorall power to preach and baptize , which separatists b deny to two or three wanting officers , they may be a mysticall church or a part of the redeemed church , eph. . . . nor doth christ promise to build the ministeriall church properly on the rock , but only the church of believers , for whom he gave the keyes , but to whom he gave no keyes . . this argument will hurt our brethren : for two or three not entred in church-state , nor in courch-covenant , without church-state , as well , as without officers , may , and doe often make peters confession ; yet are they not for that a governing church , because they may not happily as yet bee united covenant-wayes . . he objecteth , if the apostles appoint elders in every church . acts . . if god se● in the church apostles , prophets , teachers , cor . . then there is a church before officers , apostles , prophets : a major presupposeth there was a city , before he was major , a steward presupposeth a family ; is not the eldership an ordinance of the church , and called the elders of the church ? the church is not an ordinance of the elders , or given ●● the elders . ans. job . . . god hath granted to iob life ; ergo , iob was a living man before god had given him life . the lord breathed in man the breath of life ; ergo , he was a breathing and a living man , before god breathed that life in him . god formed man of the dust , gen. . . ergo , hee was a man before god formed him . all these are as good consequences . so iac●● served for a wife , hos. . . ergo , she was his wife before hee served for her ; it followeth not . . this proveth not there is a governing church without officers , but the contrary , because for that end doth the lord appoint elders in every church , and a ruler in a city , a king in a kingdome , to governe them , to feed the flock , acts . . ergo , before there be officers in a church , there is no government in it . and so it is not a governing church ; nor is a city a governing incorporation without a major or some other rulers , nor a kingdome a monarchicall state without a king. and so the elders , are the churches elders , as life is the forme of a living man. and this argument is much against them god ( say our brethren ) hath appoynted a church-covenant , in his church , will it follow : ergo , there is a church , before a church-covenant ; they cannot say this . . these with whom ( sayth robinson ) god hath made a covenant , to be their god , and to have them his people , and to dwell it them as his temple , which have right to the promises of christ and his presence , are his church . but a company of believers without officers are such ; ergo , the proposition is scripture , gen. . . levi. . , . mat. . . the assumption is true , because they may believe , separate themselves from the world , come out of babel without officers , except you say they must go to rome , to jerusalem , and beyond sea , to seeke a church . answ. the major is false ; for god is in covenant with six believers before they sweare a church-covenant , and so all the promises are made to them , and yet by your grant , they are not a church . yea all these agree to the invisible church , and every single member thereof . . without officers , believers may not separate themselves from the world , and come out of babel , by a positive and authoritative separation , to erect a new church without pastors , or in an ordinary way ; though as christians they may separate from rome , negatively and touch no uncleane things . . we send none to ierusalem and babylon to seeke a church yet , but except we fall unto the tenets of anabaptists , socinians and arminians : wee must send farther then to every house , where three believers are , to seeke such as have warrant from christ to adminstrate the seales of grace , except you in casting downe babel , build iericho , and raise up a tower of confusion , and evert the ministeriall order that christ hath appoynted in his church . . then how often ( saith he ) the officers die , so oft the church dieth also ; to remove the candlestick is to dischurch the assembly ; but the death of officers ( which may be in a great persecution ) is never said to be a dischurching of an assembly . and all communion of saints shall perish , when the officers are removed ; for baptisme is without the visible church ; eph. . answ. . when the shepheards are removed , the tents cannot be called the shepheards tents , and persecution often doth deface the visible face of a ministeriall church , and to remove the candlestick is to remove the ministery , as to take away eyes , and eares and hands from the body , is to hurt the integrity of it , and make it lame . . all communion ministeriall whereby we are a body visible , cor. . . eating one bread , may well be loosed , when pastors are removed , whose onely it is , by your owne confession , to administrate the sacraments , except you allow all to administrate the lords supper , and women to baptise ; nor is there a communion in a family betwixt husband and wife , if you remove husband and wife out of the family , except , you meane a communion by way of charity , to rebuke , exhort , comfort one another , which communion is betwixt two independent congregations , who are not in church-state one to another : but if you meane in church-communion , take heed that the keys of every christian family , and the keys of the kingdome of heaven be not by this , made all one . also it is ( saith he ) unequall dealing to make a prophane multitude , under a diocesian prelate a church , and to deny , that a company of faithfull believers is a church . . god hath not tied his power or presence to any order , or office of the world , but accepteth of them that feare him , and worke righteousnes . . a power to enjoy the officers is seated in the body , as an essentiall property . . th● lord calleth the body of the saints the church , excluding the elders acts . . . tim. . . because the church is essentially in the saints , as the matter and subject formed by the covenant , unto the which the officers are but adjuncts , not making for the being , but for the welbeing of the church , and so the furtherance of their faith and their service . answ. a profane multitude under a diocesian prelate , is not a church mysticall of redemed ones , as a company of believers are , but professing the truth and consisting of a flock of called officers , they may wel be a ministeriall church , which foure believers cannot be . it is true god hath not tied his power and presence to any order or office , as anabaptists say : and so speaketh the catech. of raccovia a and smalcius b and nicolaides c say , there is no necessity of a ministery , after that the evangel i● preached by the apostles and confirmed by miracles : and that a ministery is onely profitable ad benè esse , and not necessary ; the arminians teach so , the d remonstrantes , praedicationem verbi ad id simplicitèr necessariam negant : quid clarius ? so e eipscopius , pastoris actio non tam necessaria est quam utilis ad edificationem , postquam scriptura omnibus & singulis legenda data est , ut ex ca suopte marte discat quisque quantum satis est . but paul maketh it in the ordinary way , necessary for salvation to believe , * to call on the name of the lord , and to heare a prophet sent ; and the presence and power of god in the seales of righteousnes , is tyed to lawfull pastors , who onely can administrate those seales , mat. . . as to meanes ordained of god , not as if god could not save without them , and accept the righteous doers without them , but see how this man would beare us in hand , that the comfort of pastorall preaching and the sacraments cannot be tyed to called ministers , exccept we call god an accepter of persons , which is denied , acts ? i believed teachers and doctors and elders , had beene the eyes , eares and hands , and so integrall parts of the visible church , as christ is the head of the catholick church . and this man maketh integrall parts adjunctes of the church , thereby declaring ministers may be well wanted , and that they are passements ad bene esse , and things of order . never did anabaptists speake louder against the ordinances of christ ; and socinians and arminians are obliged to him . thirdly , the beleevers have right to the officers , and this right is an essentiall property of the church ; then also , because beleevers have right to the keys , the keyes are onely an adjunct of the visible church , which our brethren must deny . . acts . . tim. . . the church excluding the officers is ( saith robinson ) called the church , as the elders of the church , and timothy was to behave himselfe well in the church of god. this is answered ; they are first a mysticall church , not a governing church . secondly , a man is called a man excluding his soule , ( if your soule were in my soules stead . ) therefore a man is a thing living , and a reasonable man without his soule : what vanity is here ! fifthly , if the church-covenant be the essentiall forme of the church , it is as accider tall to the well being of beleevers , as officers are ; for they are the light of the world , the salt of the earth , which is more necessary then a church-covenant . and robinson saith a further , two or three have received christ , and his power and right to all the meanes of grace , and christ and his power are not divided ; also the wife hath immediate right to her husbands person and goods for her use . answ. two or three ( yea one beleever ) and these not entred in church-state , but beleeving in christ , have received christ and his power in all christian priviledges due to that state : true ; they have received christ and his power in all ministeriall and church-priviledges , it is false ; nor can our brethren admit of this by their grounds : for then should they have right in their owne person to preach pastorally , and administrate the sacraments ; if christ and the pastorall power to such acts cannot be divided , and if they have as immediate right to use the keys in pastorall acts as the wife hath to the husband and goods . also ( saith he ) b of the churches of the gentiles , some were converted to god by apostles , others by private christians , acts . . and . , , , . and . , , . and . , , . and . , . can we in reason thinks , during the apostles absence , that the churches never assembled together for edification in praying , prophesying , and other ordinances ? were not all they converts , who desired to be admitted to their fellowship ? had they not use of excommunication ? the apostles came but occasionally to the churches , where they appointed elders , acts . . why did paul leave titus at crete , save onely that men of gifts might be trained up in prophesying ? answ. all here said is conjecturall , he cannot give us an instance of a church exercising church-power , and destitute of officers , onely he saith , can we conceive that in the apostles absence there was no church meetings for edification ? but were there no elders and officers in the apostolike church , but onely apostles ? i thinke there have beene pastors , and when the apostles first left the planted churches , can we conceive that they left new converted flockes without pastors ? and if without officers they met for prophecying , can wee conceive that they wanted the seales of the covenant ? certainly , sacraments without officers are no rules for us to follow . secondly , of conversion by private persons , i purpose to speake hereafter ; if they preached , it is not ordinary , nor a rule to us . thirdly , at crete there have beene preachers , but of government without them i see nothing ; since elders timothy and titus are limitted in receiving accusation : against elders , and are forbidden to lay hands suddenly on any man ; i see not how the people without officers did this . it is good , that this church that they give us , is all builded upon conjectures , and an unwritten church is an unwritten tradition . if the apostles appointed elders in the church for this end , to governe ; wee gather the contrary of your collections . ergo , there was no government in the churches before there were governours , for the end could not be existing in gods wisdome without the meanes ; that watchmen should goe about the walls before the city bee walled , and discipline erected , i cannot conceive : without officers , the ordinary disciplinators , the city of god can be no governing city . it is ( saith he ) strange where multitudes are converted ; and that where neither apostles nor officers were present , that there were no churches here ; it is grosse to say . that in the apostles times nothing was begun but by them . a. there was conversion of multitudes to the lord ; ergo , there was a church-covenant in stating them all in church-state ; you cannot say it your selves . secondly , it is not grosse , but apostolike , that all new acts of government should take their beginning from the apostles , as the chusing of matthias , acts . the ordaining of deacons , acts . the preaching to the gentiles , acts . had their beginning from the apostles , who founded and planted churches . . quest. whether or not ordination of elders may be by the church of beleevers wanting all elders or officers . here these particulars must be discussed ; first , from whence is ordination of elders from elders or from the people . secondly , if election by the people be all that is requisite in a lawfull calling . thirdly , the argument from the calling of our reformers must be discussed . for the first , observe the following considerations : first , a succession in the church is necessary ordinarily ; extraordinarily , and in cases of necessity it may be wanting . secondly , we deny the popish succession to be a note of the church , nor doe we in any sort contend for it . first , because a right succession must be a succession to truth of doctrine , not personall or totall to the chaire and naked office . so a tertullian , and falshood may succeed to truth , sicknesse to health , as b nazianzen . yea , as c occam saith , laymen and teachers extraordinarily raised up , may succeed to hereticall pastors . secondly , there is succession to the errors of preceding teachers , either materiall without pertinacie , holding what they hold ; or formall to the same errors , with hatred of the truth and pertinacie ; the latter we reject , the former may be in lawfully called pastors . see what beza d saith of this . neither will we here go from true succession , whereas e ireneus saith , men , cum episcopatus successione charisma veritatis acceperunt . and as f augustine , when they doe prove themselves to be the church onely by scriptures , non nisi caenonic is libris . thirdly , we deny not but asia , africa , egypt , and a great part of europe heard not a word of christ for a long time , as binnius g observeth in the h la●eran councell . and succession was interrupted many ages in the world , saith i prosper and k augustine . nor can l bellarmine deny it . . we desire that more may be seene of this also in m 〈◊〉 , n cyprian , o augustine . and a great iesuit p suariz in words passeth from this note . the epistles of a●acletus to all ingenious men , except to such as stapleton , are counterfeit ; and the greeke church hath as much of th●s as the roman , and more . antiochia , alexandria , and constantinople , may say more for it also . distinct. it is one thing to receive ordination from a p●●lat● lawfully and another thing to receive lawfull ordination . the former w● deny ; ministers si●ne who receive ordination from a pr●late , as they sinne , who receive baptisme from the romish church ; yet is the ordination lawfull and valid , because prelacy , though different in nature from the office of a true pastor , is consistent in the same subject with the pastors office . . distinct. though election by the people may make a minister in some cases , yet it is not the essentiall cause of a called pastor , as a rose caused to grow in winter by art is of that same nature with ar●se produced by nature in summer , though the manner of production be different . so are they both true pastors , those who have no call ba● the peoples election , and those who have ordination by pastors . . distinct. the substance and essence of ordination ( as we sh●● after heare ) consisteth in the appointing of such for the holy ministery by persons in office . all the corrupt rites added to this by papists , take not away the essence and nature of ordination . for the greeke church , even this day at rome , receiveth ordination by imposition of hands , & not by the reaching a cup and a platter , and that with the popes good will. whereas the lati● church have far other ceremonies following the decree of e●ginius the fourth , and the common way of rome , approved by q innocentius the third , and yet they grant both wayes of ordinations lawfull ; because as r bellarmine , s uasq●● t joan. de lugo the popes professor this day at rome saith , these are but accidents of ordination ; and because ( say they ) christ ordained that this sacrament should be given by some materiall signe , but whether by imposition of hands , or otherwise , he hath not determined in individuo ( particularly : ) see for this , peter arcudius his reconciliation of the easterne and vve●erne church u in the councell of florence . x the greek church is not blamed , though imposition of hands be commanded in b the councell or carthage . see that variations may be in a sacrament , and yet such as make not the sacrament invalid , in c sotus d suarez , e vasquez , f ioan. de lugo , g scotus . but since h robinson granteth , that the baptisme of the romish church is not to be repeated , ordination of pastors is of that same nature , and must stand valid also . hence our first conclusion . in cases of necessity , election by the people onely may stand for ordination , where there be no pastors at all . this is proved before by us ; i first , because god is not necessarily tied to succession of pastors . secondly , because where men are gifted for the worke of the ministery , and there be no pastors to be had , the giving of the holy ghost is a signe of a calling of god , who is not wanting to his owne gracious intention , though ordinary meanes faile . and see for this that learned voetius k nor do we thinke that we are in this straited , as the papist iansenius l in that place saith , that wee must wait for an immediate calling from heaven , as also m robinson saith . . conclus . thence may well be deduced that they are lawfull pastors , and need not a calling revealed , who , in cases of extraordinary necessity , are onely chosen by the people , and not ordained by pastors ; and that pastors ordained by pastors , as such , are pastors of the same nature ; as matthias called by the church , and paul immediately called from heaven , had one and the same office by nature . . conclus , the established and setled order of calling of pastors , is by succession of pastors to pastors , and elders by elders , tim. . . lay hands suddenly on no man. tim. . . neglect not the gift which was given to thee by proph●cie , with the laying on of the hands of the elders . secondly , the practice of the apostles is our safe rule , because at all ordination of church-officers the apostles and pastors were actors and ordainers , as acts . , . acts . . . acts. . . cor. . . tit. . . and this a robinson granteth , because the charge of all the churches did lie on the apostles . as also before the law , the people did not ordaine the priest hood , but god ordained the first borne by succession to be teachers and priests ; b and after he chose the tribe of levi , without consent of the people , though the princes and heads of tribes said hands upon them . and also god of sundry other tribes raised up prophets , and did immediately call them , they had onely of the people not the calling , bu●●●t the least the silent approbation of the faithfull amongst the people . christ comming in the flesh chose twelve apostles not knowing either the governing church or the people ; at length , when the apostles established a church-government , and a pastor to a certaine flocke , they ordained that the ch●sing of the man should be with consen of the people , and beg●n this in ma●thias , then the seven deacons , then acts . . elders were chosen by lasting up of the peoples hands . but that persons were ordained pastors and sanctified , and set apart for the worke of the ministery , by the authority of the sole multititude , and that without all officers , we never read . and the laying on of the hands we see not in the new testament ; we shall be d●si●ous to be informed of this by our deare brethren , and intreat them in the feare of the lord to consider of an unwritten calling of a ministery . thirdly , if ordination of pastors bee laid downe in the apostolike canons to officers , as officers , then is not this a charge that doth agree to the people , especially wanting officers . but the former is true ; ergo , so is the latter . i prove the proposition : what is charged upon officers as officers cannot be the charge of the people , because the people are not officers . i prove the assumption , because tim. . , . to commit to faithfull men the things of the gospell , which timothy heard paul preach , is a charge laid on timothy in the very tearms , that he is vers . . not to intangle himselfe with the affairs of this life , but to be separated for preaching the gospell , from all worldly imployment ; as a souldier sworne to hi● captaine , can attend no other calling , vers . . and as he is to put other pastors in minde of these things , and to charge them that they strite not about words ; and as he is to be an approved workman , dividing the word aright , vers . . . but these are laid upon timothy as a pastor . so tim. . as he sheweth the honour and reward due to elders , so doth he charge timothy not to heare accusations of elders , but upon two or three witnesses testimony , which is the part of church-iudges ; even as hee is to rebuke sinne publikely , that others may feare , vers . , . so according to that same office , must imposition of hands be conserred upon pastors advisedly , vers . . as the apostle commandeth all beleevers to lay hands suddenly on no man. also paul would have said , i left a church of beleevers at crete to appoint elders in every city ; if it be the churches part , even though destitute of elders to appoint elders over themselves , but by what po●er titus was to rebuke sharpely the cretians , that they may be found in the saith , by that power was he left at crete to appoint elders in every city ; but this is an officiall power , titus . . due to bishops , as a part of their qualification , vers . . . argu. the speciall reason against ordination of elders , by elders onely , is weake ; and that is , a succession of pastors must be granted ever since the apostles times , which is ( say ourbrethren ) popish . this reason is weak , because a succession of elders and pastors , such as we require , is no more popish then a succession of visible beleevers ; and visible churches ordaining pastors , is popish : but our brethren maintaine a succession of beleevers and visible prosessors since the apostles daye . secondly , we deny the necessity of a succession perpetuall , which papists hold . thirdly , we maintaine onely a succession to the true and apostolike doctrine : papists hold a visible cathedrall succession to the chaire of rome , and titular office of peter . . quest. whether or not our brethren doe prove that the church of believers have power to ordaine pastors ? in answering our brethrens reasons ; i first returne to our author ; secondly , i obviate what our brethren say in the answer to a the questions sent from old england ; and thirdly , shall answer robinsons arguments . our b author saith , beleevers have power to lay hands on their officers , because to them christ gave the keyes ; that is , the ministeriall power of binding and loosing , matth. . , , . and acts . the voices of the people went as farre as any humane suffrages could goe , of an hundred and twenty they chose two . and acts . . the apostles ordained elders by the lifting up of the hands of the people . acts . they are directed to looke out and chuse seven men to be deacons . and the ancient church did so from cyprians words , c vlebs vel maxime potestatem habet , vel dign●s sacerdotes eligendi , vel indignos recusandi . answ. the places math. . and . give , to some power ministeriall to bind and loose , open and shue , by preaching the gospell , and administring the sacraments , as to stewards the keyes of an house are given : but this power is given to elders o●ely , by evidence of the place , and exposition of all divines . . if the ministeriall power and the warrantable exercise thereof , be given to all ; then are all ministers ; for the faculty and exercise doth denominate the subject and agent ; but that is false by d scripture . . that all the hundred and twenty did ordain● matthias an apostle , act. . is not said , they did nominate and present him . . they did choose him . but authoritative separation for the office was christs and his apostles worke . . that women , and mary the mother of iesus , v. . being there , had voice , and exercised authority in ordaining an apostle cannot be orderly . yea the apostles names are se● downe , and these words , v. . and they appointed two , are relative to v. . these words , for he was numbred with us the apostles , and to these v. . wherefore of these men which have companied with us , &c. and to these v. . must one be ordained to be witnesse with us of his resurrestion , and they appointed two , that is , the apostles ; and the rest are set downe as witnesses , v. . these continued , that is the apostles , with the women , and mary the mother of iesus , &c. the women and others were onely consenters . . here is no probation , that onely a company of believers wanting pastors are ordainers of matthias to the apostleship , and this is the question . . the place act. . . proveth that elders appoint or ordaine elder . with consent , or lifting up of the hands of the people , which is our very doctrine . . act. ▪ the multitude are directed to choose out seven men , as being best acquainted with them . yet if nicholas , the sect master of the fleshly nicolaitans was one of them ; it is likely they were not satisfied in conscience of the regeneration of nicholas , by hearing his spirituall conference and his gift of praying , which is your way of trying church-members . but . they looke out seven men . . they choose the● . but v. . the apostles prayed , and laid their hands on them ( which we call ordination ) and not the multitude . . cyprian give●● election of priests to the multitude , but neither cyprian , nor any of the fathers give ordination to them . author sect. . if the people have power to elect a king , they have power to appoint one is their name to put the crown on his head . ergo , if beleevers elect their officers they may by themselves or some others lay hands on them and ordaine them . ans. the case is not alike , the power of electing a king is naturall , for ants and locusts have it , prov , , . therefore a civill society may choose and ordaine a king. the power of choosing officers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a supernaturall gift . and because god giveth to people one supernaturall gift , it is not consequent that he should give them another , also beside ordination is another thing , then coronation of a king. presbyters in the word have alwaies performed ordination . neither will it hence follow ( saith the authour ) as some object that because the church of believers neither make the office nor authority of pastors , that both are immediately from christ , and that therefore the beleevers may not lay hands upon the officers ; nor doth it follow , because they receive ordination from the church , that therefore they should execute their office in the churches name ; or that they should be more or lesse diligent at the churches appointment , or that the church of beleevers have a lordly power over them , or that the elders must receive their commission from the church , as an ambassadour doth from the prince who sent him , or that the church in the defect of officers may performe all duties proper to officers , as to administer the sacraments . for . most of the objections doe strike as much against imposition of hands by bishops and presbyters . . though officers receive the application of their office and powerly the church , yet not from the church ; and if from the church , yet not from her by any lordly power and dominion , but onely ministerially as from instruments under christ , so that they cannot choose or ordaine whom they please , but onely him whom they see the lord hath fitted and prepared for them ; nor can they prescribe limits to his office , nor give him his embassage , but onely a charge to looke to the ministery that he hath received of the lord. ans. . i know none of ours who use such an argument , that because a pasters or elders office is from christ , that therefore the church cannot ordaine him . for it should prove that the presbyterie cannot ordaine him a pastor , because his office is from christ and not from the presbyterie . it would prove also , that because the office of a judge is from god , that the free states of a kingdome could not ordaine one to be their king ; or that the king could not depute judges under him , because the office of a king and judge is from god , and not from men . . if elders have their ordination to that heavenly charge from the people , as from the first principall and onely subject of all ministeriall power , i see not how it doth not follow , that elders are the servants of the church in that respect ; and that though it doth not follow , that they come out in the name of the church , but in the name of christ , whose ambassadours they are , yet it proveth well that they are inferiour to the church of beleevers . for . though the power of the keys given to beleevers in relation to christ be ministeriall , yet in relation to the officers whom the church sendeth , it is more then ministeriail , at lest it is very lordlike . for as much of this ministeriall power is committed to the church of possibly twenty or forty beleevers , as to the mistresse , lady , spouse , and independent queen , and highest dispencer of all ministeriall power ; and the elders , though ambassadours of christ , are but meere accidents or ornaments of the church , necessary ad benè esse onely , and lyable to exauthoration at the churches pleasure ; yea , every way the officers in jurisdiction are inferiour to the church of beleevers , by your grounds , and not over the people of the lord. for if the church of believers , as they are such , be the most supreame governing church , then the officers , as officers , have no power of government at all , but onely so farre as they are beleevers ; now if they be not believers ( as it falleth out very often ) then have they no power of the keyes at all , and what they doe , they doe it meerely as the churches servants , to whom the keyes are not given marriage-waies , or by right of redemption in christs blood : yea , officers as they are such , are neither the spouse , not redeemed church , yea nor any part , or members of the redeemed church . . the church of believers are the ●od , the officers meanes leading to the end , and ordained to gather the saints ; if therefore , as the end , they shall authoritatively send officers , they should call and ordaine officers as the states of a kingdome , with more then a power ministeriall ; yea with a kingly power , for all authority should be both formally and eminently in them , as all regall or aristocraticall power is in the states of a kingdom , as in the fountaine . but neither doe we bring this argument to prove a simple dominion of the church of believers over the officers , or a power of regulating , limiting , and ordering the ambassage of officers , as king and state lay bands upon their ambassadours ; but we bring it to prove that this doctrine degradeth the officers from all power of government above the believers , and putteth them in a state of ministeriall authority under these , above whom jesus christ hath placed them , contrary to a scripture . . the authour saith , believers may not administer the sacraments in the defect of pastors , because that , by appointment of christ , belongeth onely to such as by office are called to preach the gospell , math. . . which is indeed well said ; but i desire to be satisfied in these . . these places math. . . mar. . , . luke . . being all one with math. . . and joh. . , , . the keyes of the kingdome are given to church-officers because of their office. so the text is cleare , and so the ancients have taught , as tertullian , irenaeus , origen , cyrill . theophylact. oecum●nius ▪ clemens alexandrin ▪ iustin martyr , chrysost. august . hilarius , ambrose , basil. epiphanius , ierome , eusebius , cyprian , damascen , beda , anselme , bernard . so our divines , calvin , luther , beza , martyr , iunius , bullinger , gualt●r , daneus , ti●enus , bucanus , trelcatius , piscator , pareus , tossanus , polanus , decolampadius , bucer , hipperius , viret , zuinglius , fennerus , whittakerus , feildus , reynoldus , anto. wallaeus , profess . leydens . magdeburgersis , melanthon , chemnitius , hemingius , aretius . then the keyes be given to church-officers , because they are officers , and stewards of the kingdome . and you will have the keyes to be given to believers as believers , and as the spouse of christ. now elders and believers may be opposed , as believers and no believers , as the church of the redeemed , and not the church of the redeemed , but the accidents onely of that church ; as you teach , and as the spouse of christ and his body , and not the spouse nor his body . i see not by our brethrens doctrine that officers as officers have any right title or warrant to the keyes , or to any use of them , seeing they are given to believers as believers , and as christs body and spouse . . the place matth. . . is against you ; for you say , that pastorall preaching and administration of the seales are given onely to such as are preachers by office . now the converting of infidels and other unbelievers , to make them fit materials of a visible church , is not ( as you say ) the charge proper to pastors as pastors , and by vertue of their pastorall charge , as baptizing ; by this place is their proper charge , because pastors as pastors convert none at all , nor can they as pastors exercise any pastorall acts toward the un-converted ; the un-converted by your way are under no pastorall charge , but converted by prophets , not in office ; pastors as pastors exercise all pastorall acts toward these onely who are members of a visible church , as toward these onely who have professed by oath subjection to their ministery , ad are partakers of the precious faith , and are the sonnes and daughters of the lord god almighty . so you teach . so by this text , pastors as pastors cannot convert infidels , and we desire a warrant from gods word for the pastorall acts in converting soule● ; yea , seeing by this place persons out of office onely doe convert soules by your doctrine , with all reason persons out of place should baptize , for teaching and baptizing here , and by your owne doctrine are of a like extent . see to this , and satisfie us in this point of such consequence as everteth the ministery of the new testament , which we believe our brethren intend not , being so direct anabaptatisme and socinianisme , points that , we know , our deare brethren doe not love or affect . the author addeth , he who said to the apostles , whose sinnes ye retaine they are retained , and whose sinnes ye remit they are remitted , joh. . . he also said to the church , whatsoever ye bi●● on earth shall be bound in heaven . math. . . which is a commission of the same power , and to the same ●ffect ; and so the apostles and the churches both received the same power immediately from christ : and therefore though the church presented their officers chosen by themselves to receive ordination from the apostles , 〈◊〉 now when the apostles are ceased , and no other successors left in t●●● roome from whom their officers might receive ordination , but fr●● the presbyterie of their owne churches ; where such a presbytery is yet wanting , and is now to be erected , the church hath full power to give ordination to them themselves , by the imposition of their hands . answ. if the reverend authour had framed an argument here , it should have been thus : those who have received immediately from god a commission of the same power , and to the same effect , by the text math. . . which the apostles of our lord received by the text , joh. . . these may doe what the apostles did in ordaining of elders , seeing they are the successors of the apostles , where there be no elders . but the church of believers received the same commission , matth. . . which the apostle did joh. . . and where edders are wanting in the church , the church of believers is their successors . erge . &c. first , the assumption is false ; for if the church receive the same commission math. . the apostles received joh. . and you must adde math. . . for the same commission is given to the apostles , math. . . which is given joh. . . but the disciples received commission , ioh. . and math. . of pastorall binding and loosing , and preaching , by vertue of their office ; and to administer the sacraments in their owne persons , as you grant : therefore the church of believers received commission from christ ( where presbyters are not ) to preach by vertue of an office , and administer the sacraments in their owne persons . ergo , the church of believers may , where there is no presbytery , preach by verue of an office , and administer the sacraments . you will happily say , there is no such necessity of baptizing as of ordination of ministers , and baptizing is incommunicable , because we read not that any in the apostolique church baptized , but pastors . i answer , there is , in an extraordinary necessity where there are no presbyters at all , as little necessity of ordination if there be presbyters in other congregations to ordaine ▪ and since you never read that any in the apostolique church ordained pastors , but pastors onely ; why , but we may have recourse to a presbytery of other congregations for ordination , as well as for baptizing ; for it is petitio principii , a begging of the question , to say that baptizing is proper to pastors , but ordination is not so . yea but ordination by precept & practice is never given but to pastors , and elders in consociation tin. tim. . . tim. . . tim. . , . tit. . . act. . . act. . act. . . there is good reason why pastors should be successours of the apostles in the act of ordaining pastors ; & you grant , where pastors and elders are , they succeed to the apostles in the acts of ordination ; but that all believers men and women should be the apostles successours to ordaine pastors , is a rare and unknowne case of divinity , for cor. . . are all apostles ? are all prophets ? yea , not long agoe you said that act. . an hundred and twenty , amongst whom there were women , had all hand in the ordination of matthias to be an apostle ; so that beleevers by you are made the apostles successours ; and more , yea even co-ordainers , and joynt-layers on of hands with the apostles . yea , if believers received immediately this same commission from christ , math. . which the apostles received ioh. . believers are to ordaine pastors no lesse , when the presbytery and elders are present , then when they are absent ; yea , and rather then the apostles , because the church of beleevers their patent passed the seales first , even before the lords resurrection . . it is good you grant that ordination and election are different , we will make use of it hereafter . the authour addeth , we willingly also acknowledge , where god hath furnished a church with a presbytery , to them it appertaineth by imposition of hands to ordaine elders and deacons chosen by the church ; but if the church want a presbytery , they want a warrant to repaire to other churches to receive imposition of hands to their elders . . because ordination is a worke of church power , now as church hath power over another , so no presbytery hath power over another church then their owne ; all the apostles received alike power , ioh. . . the power of the keyes is a liberty purchased by christs blood , math. . . phil. . , . therefore it is unlawfull for any church to put over that power into the hands of another . answ. we desire a warrant from gods word , where elders , where they are present , are to ordaine elders by imposition of hands , and not believers ; for ordination is a worke of the church ; officers are not the church , nor are they parts or members of the church , but onely accidents ; the church hath its full being , the power and use of the keyes given to them by math. . though there be not a pastor or officer among them ; and if christ before his resurrection gave the keyes to beleevers as to his spouse , living body , and such as have peters faith math. . resolve us , we beseech you brethren , in this , how christ can give the keyes after his resurrection , ioh. . . to the apostles as pastors , and as no believers , not his spouse , not his body ; for officers , as officers , are not the redeemed of god , nor christs spouse . if you say that christ , ioh. . gave the keyes to his disciples as beleevers , then he gave the power of baptizing after his resurrection also , by the parallel place math. . . to the apostles as to beleevers . hence . christ hath never given the keyes to officers as officers . . the place ioh. . is but a renewing of the keyes given to the church , math. . and math. . and all believers are sent and called to be pastors , as the father sent christ , and as christ sent his apostles , as our lord speaketh , john . . this i thinke all good men will abhorre , though m. smith saith these words , and that power iohn . . was given to cleo●has and mary magdalen . and by your way , paul ( as i thinke ) without warrant interdicted women of the use of that power , that christ purchased by his blood . . there is no warrant of the word to make good , that christ gave the keyes to officers as officers , by your way , but onely to officers as to beleevers ; and therefore believers ought rather to ordaine pastors then the officers , though there be officers to ordaine . . that pastors of other congregations may not ordaine pastors to congregations , who have no pastors of their owne . as they may baptize infants to them also , we see no reason . yea , and church power is not a thing that cannot be communicated to another church by your doctrine , for ye grant members of one congregation may receive the lords supper in another congregation , except you deny all communion of sister churches , for it is a worke of church power to give the lords supper to any , then if you give that sacrament to members of another congregation ; consider if the liberty purchased by christs blood be not communicable to other churches . thirdly , ( saith he ) if one church repaire to another church for ordination , they may submit to another church for censuring of offenders , now how can churches censure these that are not members ? is not this a transgression of the royall law of governement ? mat. . , , , . answ. the offence being great , and the offender deserving to be cast out of all the visible congregations round about , yea and to be bound in earth and heaven , the congregation is to have recourse to all the congregations consociated , when they are convened in one presbytery ; that they , being convened in their principall members , may all cast him out , because it concerneth them all : as if onely one congregation doe it , they transgesse that royall law , quod omnes tangit , ab omnibus tractari debet . . the author granteth , that the church presented their officers chosen by them , to receive ordination from the apostles ; ergo , the church did give a way their liberty of ordination , bought by christs bloud , to the apostles , not as to apostles , but as to pastors : which is against our brethrens doctrine ; for except the apostles bee said to ordaine officers , as pastors , and not as apostles , our brethren shall find none to be the successors of apostles in the power of ordination , but onely believers ; so pastors have no power at all to ordaine pastors , the contrary whereof our brethren teach . now i come to the brethrens minde in their questions . it was objected a how can it be lawfull for meere lay and private men to ordaine elders ? they answer , the persons ordaining are the publick assembly , and so cannot , in any congruity of speech , be called meere lay-men . i answ . seeing they have no church office , they can be nothing , but meere private men ; for the unwarrantable action of ordination maketh them not publick officers . as if a midwife baptize in the name of the church , shee is not a meere private person . . they say , the church hath power from christ for the greater , to wit , for election ; ergo , she hath power to doe the lesse , which is ordination ; or ordination dependeth upon election , and it is nothing but the putting of a person in actuall possession of that office , wherunto he had right by election . answ. ordination , by your owne grant , is more then election , for the apostles ordained , acts . and must have done the most , and the multitude elected the seaven deac̄ons , acts . ordination is more then the installing of a person chosen , it is a supernaturall act of the presbytery separating a man to an holy calling , election is posterior to it , and is but an appropriation of a called person his ministery , to such a particular flock . . say they ; ordination may be performed by the elders , where there be elders , tim. . . yet it is an act of the whole church , as the whole man seeth , but by the eye . answ. though you say , pastors in the churches name baptize , yet doth it not follow ; ergo , where pastors are not , the church of believers may baptize . . they object , when the church hath no officers , the prime grave m●n performe ordination ; as nu● . , the israelites layd on hands on the levites , that is , some prime man layd on hands . answ. israel wanted not officers . . these prime men are called the congregation ; ergo , there is a representative church . . they object ; if b lievers may not ordaine , it shall follow either that officers may minister without ordination , against the sripture , tim. . . heb. . . or , by vertue of ordination received in another church , they might minister . now if this be , we establish an i●d●l●ble character of papists , but if being called to another church , there be need of a new election , then there is need of a new ordination , for that dependeth upon this ; ergo , then ordination commeth by succession , but we see not what authority ordinary officers have to ordaine pastors to a church , whereof themselves are not members . answ. . that ordination be wanting , where ministers are wanting , is extraordinary , and not against , tim. . no more then that one not baptized for want of a pastor should yet believe in christ. . we see no indeleble character , because a pastor is alwayes a called pastor ; if the man commit scandals , the church may call all his character from him , and turne him into a meere private man. but to renew ordination , when election to another congregation is renewed , is to speake ignorantly of ordination and election : for election maketh not the man a minister , nor giveth him a calling , but appropriateth his ministery to such a flock . but they speake of election to a charge as of marriage , which is not well understood , for by marriage a man is both made a husband , and a husband to this wife onely : by election a pastor is not made a pastor , by ordination he is made a pastor of the church universall , though hee be not made an universall pastor . . the ordination by succession of pastors , where pastors are , you hold your selves . but a popish personall succession , wee disclaime , as well as you doe : the . objection i omit to another time . the . * objection is ; if there be a magistrate before , the succeeding magistrate receiveth keys or ( word from the preceding magistrate : but if there be none , he receiveth them from the people . so here . answ. christs calling is not ordered according to the patterne of civill governments , his kingdome is not of this world . people may both ordaine and elect to a civill office , without consent of the preceding magistrate . but we reade of no officers ordained by the people , only in an ordinary way . ordination ( say they ) is not of such eminency as is conceived , it is not mentioned in the apostles first commission , mat. , . marke . , . the apostles accompted preaching and praying principall . so a perkins b vvillet c vvhittaker , d amesius . answ. so answer arminians e and so doth the socinian f theol. nicolaides , and g socinus ; and so in your words saith h to reforme , but this is not to take away the necessity of ordination , by pastors . i come now to answer , what mr. robinson doth adde , to what is said for the ordination of pastors by pastors , and not by single believers , mr. robinson i saith , the question is , whether succession of pastors be of such absolute necessity , as that no minister can in any case be made but by a minister , and if they must be ordained by popes , and prelates . answ. but we say that this is no question at all , wee affirme ordination of pastors not to be of that absolute necessity , but in an exigence of necessity the election of the people , and some other thing , may supply the want of it . nor doe wee thinke a calling from papists no calling , as we shall heare : before i proceed this must be discussed . q. . uuhether election of the people be essentiall to the calling of a minister . ● . election we are to consider , to whom it belongeth of right . . the force and influence thereof to make a church-officer ; but let these considerations first be pondered . . consid. election is made either by a people gratious and able to discerne , or by a people rude and ignorant ; the former is valid , jure & facto , the latter not so . . consid. election is either comparative or absolute ; when election is comparative , though people have nothing possibly positively to say against a person , yet though they reject him and choose one si●ter , the election is reasonable . . consid. peoples election is not of a person to the ministery as a vvi●is choyse of a man to be a husband , but of a minister ; election doth not make a minister . . consid. election is either to be looked to , quoad jus , or , quoad f●ctum . a people not yet called externally , cannot elect their own minister , a synod or others of charity ( as reverend junius a saith ) may chuse for them , though , de facto , and in respect of their case , they cannot chuse their own pastor . . conclus . the people have gods right to chuse , for so the b word prescribeth . so c tertullian , d eyprian . non blandiatur sibi plebs , quasi immunis à contagione delicti esse possit , cum sacerdote peccatore communicans & ad injustum atque illicitum propositi episcopatum consensum s●um accommodans , &c. and d nefas sine consensu po●uli : and this cyprian writ an hundreth yeeres before the nicen councell . bellarmine lo●ed hi● face e to say this custome began in the time of the nicon councell . it was not a consuetude f qu●d ipsum ( inquit cyprianus ) videmus de divina autoritate descender● ; g ignatius , it is your part , as the church of god to chuse the pastor ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so speaketh hee to the people of philadelphia ; and so speaketh h ambrose to valentinian , omitto , quia jam ipse populus judicavit , i origen : requiritur ergo in ordinando sacerd te praesentia populi , &c. and his reason is scripture , a pastor must be of good report . and k chrysostome saith , all elections of pastors are null , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the conscience of the people . and the councell of nice did write this to the bishops of alexandria as l theodoret saith , and the fi●st generall councell of constantinople wrote the same to daemasus , ambrose , and others , as m theodoret also sheweth n the councell of africa is cited by cyprian producing scripture , as acts . . acts . to prove that the people had their consent in elections ; and o the councell of chalcedon p the councell of ancyron , and q of laodicea ; and the popes owne r canons say this , s so nicolaus the pope in his decrees saith , the clergy and people did chuse the pope , reliquus clerus & populus romanus ad consensum nova electionis pontificis à cardinalibus factae accedant . so t gelasius the pope writeth to philippus and cernuti●● bishops , so stephanus ad romanum u archiepiscopum rav●●natensem , is cited in the glosse to that purpose ; in x the epistles of ivo bishop of chartres , we being called , by the will of god , the cle●gy and people of such a city , and this pope ur●●● practised upon ivo . . conclus . but elections in the ancient church were not by one single congregation , but by the bishops of diverse other churches . in the y councell of sardis , si unum tantùm in provincia contigerit remanere episcopum , suporstes episcopus con●●care debet episcopos vicinae provinciae . & cum iis orainare sibi comprovincales episcopos ; quod si id facero negligat , populus convocare debet episcopos vicinae provinciae & peter● sibi rectorem . in the z councell of toledo it was ordained , that the bishop of toledo might chuse in quibustibee pr●vinciis , in any provinces about bishops to be his successors , salvo privilegio unius●njusqu● provinciae . cardinalls are forbidden to usurp to chuse a bishop , if the see vace in the time of a generall councell , this was enacted in the councell of * constance and a basil. the abbot of panormo saith , it was obtained of the councell of carthage b to avoyde dissension , that they should transfer their right to the cardinalls . so c almain and d gerson prove the equity of this by good reasons . that wicked councell of trent , labouring to exalt the popes chaire , did abrogate these good acts to the offence of many , as the author e of the review of the councell of trent sheweth ; nor should good men stand for leo his abrogation of what the councell of basil did in this kinde , as may be seene in that wicked councell of lateran f wherein much other wicked power is given to the pope and his legates by iulius iii. and paul the iii. and pius the iiii. and g theodoret saith , all the bishops of a province ought to bee at the ordination of a bishop . the ordination of the worthy , ambrose , as hee h himselfe saith , was confirmed by all the bishops of the east and west . cornelius bishop of rome was confirmed by the bishops of africa . more of this may be seene in i zonaras , in k theodoret l the councell of carthage and m petrus a navarre , who all witnes ordination of a bishop was never done in the ancient church by one single congregation , and these destitute of pastors and elders . the learned say , that gregory the vii . or hildebrand did first exclude the people from voycing in elections of pastors . illiricus sayth onely from the time of frederick the xi . about the yeare , they were excluded from this power . and though it were true , that the election of alexander the iii. was made yeeres before that , by the cardinalls onely , without the peoples consent , the law and logick both say ; from one fact no law can be concluded . yea the election of gregory the vii . ( saith n vasquez ) was five hundred yeeres before that , and like enough that such a monster and such a seditious head to the lords annoynted to henry the iiii , as this gregory was , could violate christs order . o platina sayth so ; yet bellarmine , suarez and others grant , in the apostles time it was so ; b●● because it was a positive law ( some say ) and others that it was a church constitution , not a divine law , the pope might change it . yet the jesuite sanctius p in his comment proveth it from scripture , q azorius sayth , it should be common law , communi jure , r krantius layeth the blame of wronging the people in this , on gregory the ix . yea s the councell of bracare , the t second councell of nice ; the councell of constantinople . called the eight generall councell u the councell of * laodicea are corruptly expounded by x bellarmin . y v●squez and others : because . . they forbid onely disorder and confusion . . that all the multiude , without exceptionosage , gifts , or sexes , should come , and speak and voyce at the election . for in the councell of antioch z it is expressely forbidden that the multitude should be debarred . and wee will not deny but a pastor may be sent to a church of infidels that knoweth nothing of christ , without their knowledge , as a ruffinu● sayth , that frumentius was ordained bishop to the indians , they knowing nothing of it , indis nihil scientibus neque cogitantibus . epiphanius writeth to iohn bishop of ierusalem , that hee had ordained paulinianus a presbyter , the people not consenting . gregorius ordained augustine bishop of england and sent him to them to teach them , anglis nescientibus . and gregorius ii. ordained bonifacius a bishop to bee sent to germany , germanis nihil de eare cogitantibus . and thus b perkins , if the gospell should arise in america , where there were no ministers , ordination might be wanting . and why not ( say i ) election also in another case , if as c petrus martyr sayth well ; a woman may be a preacher of the gospell ; yea , and a turke ( sayth d zanchius ) converted by reading the new testament , and converting others , may baptize them whom hee converteth , and be baptized where both ordination and election should be wanting : and this may answer what e robinson saith for ordination by the people . nor did the people first begin to have hand in election in f tertullians time , as bellarmine saith , nor yet that the people might love their bishops , nor yet by meere custome . conclus . iii. it is false our g brethren say , that the calling of a minister consisteth principally and essentially in election of the people , for the apostles were essentially pastors , yet not one of them , except matthias was chosen by the people . . if , as our brethren say , the peoples after acceptance may supply the want of election at first , as iacobs after consent to leah made her his wife , yet all the pastorall acts of word , sacraments , and censures going before the after consent shall be null , because he wanteth that which most principally and essentially is required in a calling . and all baptized by him must be rebaptized . and what if the people shall never assent , and it is ordinary that hypocrites in hearts will never consent to the ministry of a gratious pastor , shall his acts of converting , and baptizing be no pastorall acts , and to the hypocrites no pastorall acts : and shall all be infidels , who are baptized by him ? the people are not infallible in their choise , and may refuse a man for a pastor , whom god hath called to be a pastor ; election maketh not one a pastor , in foro dei , then he shall be no pastor whom god hath made a pastor , because people out of ignorance or prejudice consent not to his ministery . nor are we of dr. ames judgement , that the calling of a minister doth essentially consist in the peoples election ; for his externall calling consisteth in the presbyters separation of a man for such a holy calling , as the holy ghost speaketh . wee finde no church-calling in all gods word of sole election of the people , and therefore it cannot be the essentiall forme of a right calling . all the arguments of doctor ames prove , that election is necessary to appropriate a made minister to such a congregation , but concludeth not the poyn . qu. . from whence had luther , calvin , and our blessed reformers their calling to the pastorall charge ? this question there is moved because of our brethren , who thinke . . if ordination of pastors by pastors , be so necessary for an ordinary calling to the ministery , and if election of people be not sufficient , though they want pastors and elders then luther and our reformers had no calling , for they were called by the pope and his clergy , for saith n robinson when there be no 〈◊〉 church-officers on earth to give ordination , we must hold with arrians , and expect new apostles to give ordination ; neither can a true , pastor go and seek a calling from a false pastor . hence observe carefully the following distinctions , to obviate both papists cavillations and our brethrens doubts . . distinct. that is . . properly extraordinary , which is immediately from god , without any other intervening cause ; so moses his calling , when god spake to him out of the bush to goe to pharaoh and command the letting goe of his people , was extraordinary , for , both the matter of the calling , and the persons designation to the charge was immediately from god luthers calling this way was not extraordinary , because hee preached no new gospell , nor by any immediate calling from god. . that is extraordinary which is contrary to the law of of nature . neither the calling of luther nor of hus and wiccliff was extraordinary ; for , that any inlightened of god and members of the catholick church should teach , informe , o● helpe their fellow-members being seduced , and led by blind guides , is agreeable to the law of nature ; but according to our brethrens grounds luthers calling here , was not onely extraordinary , but unlawfull and contrary to a divine law. for now when apostles are ceased , luher had no warrant ( if our brethren say right ) no calling of god , to exercise pastorall acts of preaching , converting soules to christ , and baptizing through many visible churches & congregations , because that is ( say they ) apostolick ; and no man now can bee a pastor , but in one fixed congregation whereof he is the elected pastor . . that is extraordinary , which is beside a divine positi●● law. so that one should be chosen a pastor in an iland where there be no elders nor pastors at all , and that the people onely give a calling , is extraordinary , and so it is not inconvenient tha● something extroardinary was in our reformers . . that is extraordinary , which is against the ordinary corruptions , wicked and superstitious formes of an ordinary caling : so , in this sense , luher and our reformers calling was extraordinary . . dist. a calling immediately from god , and a calling from god , some way extraordinary , are farre different . an immediate calling often requireth miracles to confirme it , especially the matter being new , yet not alwayes ; john baptists calling was immediate , his sacrament of baptisme beside the positive order of gods worship , yet hee wrought no miracles , but an extraordinary calling may be , where there is an immediate and ordinary revelation of gods will , and requireth not miracles at all . . dist. though ordinarily in any horologe the higher wheele should move the lower , yet it is not against ordinary art , that the hotologe be so made as inferiour wheeles may move without the motion of the superiour . though by ordinary dispensation of gods standing law , the church convened in a synod should have turned about hus , wicliff , luther , to regular motions in orthodox divinity ; yet it was not altogether extraordinary , that these men moved the higher wheeles , and laboured to reforme them . cyprian urged reformation , aurelius bishop of carthage , augustin and the african bishops did the like , the bishop of rome ●epining thereat it is somewhat extraordinary that reformation should begin at schollers , and not at principall masters . . dist. a calling may be expresly and formally corrupt , in respect of the particular intention of the ordainers , and of the particular church , ex intentione ordinanris & operantis . thus luthers calling to bee a monke was a corrupt calling , and eatenus , and in that respect hee could not give a calling to others . but that some calling may be implicitely and virtually good and lawfull in respect of the intention of the catholick church and ex inte●tione op●ris & ipsius ordinationis , he was called ●o preach the word of god. . dist. luthers oath to preach the gospell did oblige him as a pastor , this is his calling according to the substance of his office , and is valid ; but his oath to preach the roman faith intended by the exacters of the oath was eatenus , in so far ▪ unlawfull , and did not oblige him . even a wife married to a turke , and swearing to bee a helper to her husband in promoving the worship of the mahomet , or being a papist is ingaged in an oath to promote romish religion ; if shee bee converted to the true faith of christ , needeth not to be married de novo , but remaineth a married wife ; but is not obliged by that unjust oath to promove these false religions , though the marriage oath , according to the substance of marriage duties , tieth her . . dist. a pastor may , and ought to have a pastorall care of the catholick church , as the hand careth for the whole body , and yet neither luther nor zuinglius are universall pastors , as were the apostles . for they had usurped no power of governing and teaching all churches : though , i professe , i see no inconvenience to say that luther was extraordinarily called by god , to goe to many churches , to others then to wittenberg , where hee had one particular charge , yea even through germany and the churches of saxony , and zuinglius through the helvetian and westerne churches , which yet doth not make them essentially apostles , because . . they were not witnesses of christs death , and resurrection , which as a new doctrine to the world , as apostles , they behoved to preach , acts . v. . they only revealed the old truth borne downe by an universall apostacy . . because they were not immediately called , nor gifted with diverse tongues . and the like i may say of athanasius , for men in an extraordinary apostacy to goe somewhat farther then to that which a particular church calleth them to , is not formally apostolick , yet lawfull . . a calling to the ministery is either such as wanteth the essentialls , as gifts in any messenger , and the churches consen● , or these who occupy the roome of the church , the church consen●ing , such a minister is to bee reputed for no minister . or. . an entry to a calling , or a calling , where diverse of the apostles requisites are wanting , may bee a valid calling , as if one enter as caiphas who entered by favour and money , and contrary to the law was high-priest but for a yeer : ●yet was a true high-priest , and prophecied as the high-priest . . if the church approve by silence , or countenance the ministery of a man who opened the church doore to himselfe , by a silver key , having given the prelate a bud . the ordinance of god is conferred upon him , and his calling ceaseth not to be gods calling , because of the sins of the instruments both taking and giving . . though luther was immediately called by men an. . by the church of vvittenberg as may be seene a in his writings as gerard b sheweth , and the jesuit becanus c saith , hee was called and ordained a presbyter , and so had power to preach and administer the sacraments , yet that hindereth not that his calling was ●●t from the church , whereof hee was a member , that is from the roman church , and from god , and that his calling to cast downe babylon was not from the church of rome : and his gifts being extraordinary . . his spirit heroick and supernaturally couragious , and so extraordinary . . his faith in his doctrine greate , that hee should so bee blessed with successe in his ministery extraordinary , his calling in these considerations may well bee called extraordinary , though not immediate or apostolick . . then wee may well acknowledge a middle calling betwixt an ordinary and every way immediate calling , and an extraordinary and immediate calling , for the calling of luther was neither the one , nor the other , in proper sense , but a middle betwixt two ; and yet not an immediate calling . see d sadaecl and e 〈◊〉 . . the question , if such a pastor bee called lawfully , is a question of fact not a question of law ; as this , if such an one be baptized and there be an invincible ignorance in a question of fact which excuseth . and therefore wee may heare a gifted pastor taken and supposed by the church , to have the churches calling , though indeed he received no calling from the church , at his entry . . conelus . to shew that our church was a visible church before luther arose , and that our reformers were lawfully called o● god , and h● church , is a question of fact : and cannot be proved by the word of god. because the word of god is not a chronicle of these who were the true church and truly called to the ministery since the apostles departed this life . . because these must be proved by sense , and the testimony of humane writtings , who can erre . . c●nclus . yet may it be gathered from humane writers , that the visible church of protestants this day , hath beene since the apostles dayes . i meane the determinate persons may be knowen by humane reasons and signes ; as . . if orthodox doctors are knowen to have lived in all ages since the apostles it is likely that there was a visible church , which approved of these doctors ; and if we teach that same doctrine in substance , that these doctors did , then hath our church , this determinate church , beene since the apostles time . but orthodox doctors are knowen to have lived in all ●ges as men of approved learning and soundnesse in the faith ; ergo , our present church visible hath continued since the apostles time . the proposition is probable , for these fathers would not be so renowned , if the church about thē had not approved their doctri● . it is probable ( i say ) because the writters against them have beene suppressed , false teachers have beeve spoken of and renowned , and true prophets ill reported of , mat. . , . i prove the assumption ; for there lived in the first age , iohn the baptist , the apostles , and polycarpus , the scholler of iohn ( as they say ) and ignatius . and in the . age , iustinus , clemens alexandrinus , ireneus , melito sardensis , theophilus . in the . age tertullian , cyprian , dyonisius , alexandrin , methodi●s , origen ; it is likely they opposed purgatory , prayer for the dead , reliques and the popes supremacy , which in their seede did arise in this age . in the . age were eusebius caesariensis , basilius , athanasius , magnus gregorius , nissenus , nazian . macarius , cyrillus bishop of jerusalem , arnobius , lactantius , ep●phanius , optatus melivitanus , hilarius , ambrose , prudentius , hieronymus , ammonius , ephrem , faeustinus . i thinke they opposed the infallibility of councells , invocation of saints , and the monastick life springing up in this age . in the . age were anastasius , chrysostome , augustine , alexandrinus , theodoretus , leo , socrates , vigilianus , cassianus , prosper , elutherius , marcus eremita , marius victorius . wee conceive these opposed the corrupt doctrine anent freewill , sinne originall , justification by works , mens merits . in the . age were fulgentius , cassiadorus , fortunatus , olympiodorus , gregorius mag●●s , max●ntius ; these opposed the heresies of this age , as the doctrine of worshipping images , indulgences , satisfactions , crossing , pilgrimages , service in an unknowen tongue , offerings for the dead , worshipping of reliques of saints , necessity absolute of baptisme , the making the sacrament a sacrifice for the dead . in the . age being a time of darknesse very few , isiodorus , and few others , here the holiest opposed the popes stile and place of being universall bishop , and the abominable sacrifice of the masse . in the . arose beda , paulus diaconus , joann , damascen , a superstitious monke , carolus magus , albinus ; in this age came in transubstantiation , the sacrament of penance , and confirmation . it was an evill time . in the . age were rabanus , haymo , re●igius , hinaemarus , pashasius , then extreme unction , orders , and marriage were made sacraments . in the . age was theophylact , smaragdus , giselbertus . in the . anselme , algerus . in the . schoole doctors , such as peter cluniarensis , alexander alensis , thomas aquinas , scotus , at length luther and melanthon came , but from these we build no infallible argument to prove our church to be the true church . . the very visible church that now is , was in the waldenses . . one of their owne writters a rainerus saith , quod duraverit à tempore sylvestri , alii dicunt quod à tempore apostolorum , a novator set out by the jesuite gretserus b petrus pilichdorffius saith , they arose eight hundereth yeeres after silvester in the time of innocentius the . in the city of walden in the borders of france one arose , who professed voluntary poverty , and because they were against preaching of the gospell , he and his followers were excommunicated , but he is found a lier by popish writters who lived long before innocentius the . and make mention of them . the articles of iohn hus , saith c aeneas silvius , cum confessionibus calvinianorum consonant , and silvius is not our friend . i grant d gretser denieth this , that the faith of such as are called calvinists agreeth with the articles of hus ; because hee will have them grosser e flaccius saith these waldenses called leonistae , their doctrine was spread , per l●mbardiam , alsatiam , totum tractum rhenanum , belgicam , saxoniam , pomeraniam , borussiam , poloniam , luciniam , sueviam , silesiam , b●h●miam , moraviam , calabriam , & siciliam . carolus lotharingus f the cardinall complaineth , as also g hegesippus , that for sixteene ages since christ , the first onely was of god , and of the church was a virgin. and none made these complaints , but these who were waldenses . so also complaineth h lactantius , and i isiodorus pelus●ota : why did l costerus taking on him to prove the succession of the roman church for yeeres , leaves . years blanck , where hee cannot finde his mother church ; and yet m nicephorus saith simon zelotes preached the gospell in maur●tania & aphrorum regione , even to brittaine , that is , to the end of the earth , yea balaeus , flemingus , sirop●s say , that ioseph of ●rimathea preached in bri●taine , and n tertullian in the second century which was his owne time saith the like . see the o centuriasts , yea and p barontus , and q origen about an . . saith the same ; and ierome r an . . gattia , britannia , africa , persis , oriens india , & omnes barbarae nationes u●um christum adorant , & unam observant regulam veritatis . what were all these but such as after were called vvaldenses ? and in the first ages s pius . saith , ante concilium nicenu●● parvus respectus babitus fuerat ad romanam ecclesiars ; before the nicen councill little respect was ●ad to th . church of rome . see this learnedly demonstrated by the learned t voetius , and his reason is good . ignatius , ireneus , iustin. martyr , cl●m . alexandr . tertullian , cyprian speak not one syllable of popery or popish articles ; also lucian , porphyrius , tryphe● , cellus , sosymus , symmachus , iulian , mockers of reiligon would have spoken against transubstantiation , one body in many thousand places , worshipping of dead bones , the worshipping of a tree , crosse , and dumbe images , and bread , a pope who could not erre , and they would have challenged and examined miracles , and i adde if they scoffed at the doctrine of these called after vvaldenses as the confession beareth , then were the church of waldenses ( though not under that name ) in their time . the jewes objected against the fathers tatian , theophilus , athenages , iustin , tertullian , alexand. cy●rian , chrysostome , isiodorus , hispalensis , iulianus po●nerius , they objected all they could devise against the christian faith , but not a word of poynts of popery now controversed ; ergo , popery hath not beene in the world then , an . . in the time of victor many opposed victors tyranny : and as plessaeus w and doctor molineus x saith , were called schismaticks therefore , and excommunicated . neither can gretserus y nor bellarmine z defend this , but by lies and raylings . yea from the . to the . age ( saith a voetius ) produce one martyr , professor , or doctor . see augustine de side ad petrum , ruffinus his exposition of the creed , g●nnadius of the articles of the church , theodoret his epitome divinorum decretorum , cyrillus his tract de fide , and produce one holding the popish faith. b clemens romanus and elutheri●s c in the epistle to the bishops of france maketh all bishops pastors of the church universall . any who readeth d gre●serus against pl●ssie may see in the . age that baronius and bellarmine cannot desend , that appeale was made to the pope in the councell of carthage , yea the popes legate brought apiarius to the councell , that his cause might be judged there , becaus● the pope could not judge it , and that the councell of chalcedon was , per precepta valentiniani , convened . and that canstantinople was equall with rome . that simplicius , g●lasius and symmachus were judges in their owne cause , and that hormisda an . . had no command over the o●ientall churches , as may be seene in e baronius . so pelagius the . ioan. the . and pelagius the . were refused the honour of universall bishops , and could not helpe the matter ; see f gretser , and g honorius must be defended as not denying two wills ; and two natures in christ. see what saith b●ronius of this . the councell of h constantinople would not receive the worshipping of images . the best part of the western churches were against it . the churches of france , germany , italy , brittaine . the i councell of franckford , of k paris , so did they all refuse the power of the pope . so occam , gerson , scotus , in most poynts were not papists . nor cajetan , contaren , alm●in , ioa , major , caranza . therefore said l thuanus the doctrine of the vvaldenses were now and then renewed by 〈◊〉 and hus , and when hildebrand came in , all know what wicked new poynts hee brought in , as in the tomes m of the councells may bee seene ; and n onuphrius sayth , quod major pars antea parum in usu fuerit ; the greatest part of his novelty not heard before , or little in use . his tyranny upon the consciences of church-men forbidding marriage : and over the lords people may be seene in o sleidan p in lampadius , and his forme of excommunicating the emperour as it is written by q beruriedenses and r sigonius , s also aventinus , t gerochus reicher sperge●sis t orthuinus ; gratius and others can tell . but ere i speake of this monster head i should not have omitted humble stephanus the . to whom lodovick the emperour , descending from his horse , fell down upon the earth thrice before his feete , and at the third time saluted him thus , blessed be the lord god , who commeth in the name of the lord , and who hath shined upon us . as u theganus saith that pashalis excuseth himselfe to the emperour lod. that hee had leapen to the popedome without his authority , which saith , this headship is not supreame , as x aimoinus saith , who was a murderer of theodorus , the roman churches seale-keeper and of le● . for having first put out their eyes , hee then beheaded them , say the same aimoinus , gregory the . caused lodovick the emperours sons to conspire against the father and was upon that plot himselfe . sergius the . made an act that a bishop should be convinced of no fault but under sevety and two witnesses . siconulphus a prince desiring to have this popes blessing , came to rome and kissed ( sayth y gretserus after z anastasius ) his precious feete . anguilbert archiepisc. mediolanensis departed out of the roman church for the pride of rome , and simon of sergius , sayth sigonius , a it was ordinary for all , sayth b anastasius , to kisse the seate of leo the . platina c saith , hee was guilty of a conspiracy against gratianus a godly and worthy man , to expell the french-men out of the kingdome and bring in the greciane● . gretser the jesuite saith , their owne platina is a lyer in this . wee all know there was an english woman-pope called ioanna , betwixt leo the . and benedictus the . bellarmine , baronius , gretser , lipsius will have it a fable . platina a popish writter is more to be believed then they all , for hee affirmeth it as truth . a great schisme arose in the church because benedictus the . was chosen pope without the emperours consent . the emperour did hold the bridle and lead the horse of nicolaus the . d gretser cannot deny this ) hee defended and maintained baldvinus , who was excommunicated by the bishops of france , because he ravished iuditha the daughter of c●rolus calvus . hee pleaded that there was no reason ; but the decretalls of the popes should be received as the word of god , but because they were not written in the bookes of church-canons : for by that reason some bookes of the old and new testament are not to be received as gods word ( e grets . ) said , these epistles were equall with gods word , and said , they had , neither these epistles , nor the scriptutes authority from the holy spirit , but from the church . that the church was foure hundred yeeres ignorant of the authority of the scriptures : that hee himselfe was jehova eternall , and that gratianus had inserted it in his distinct . . that hee was god. adrian the . approved of basilius his killing of michael the emperour his father . f onuphrius who observeth . schisms of antipopes thinketh schismatick popes , no popes , as benedict . . and honorius . clement . gregor . . celestinus : victor . some popes have beene declared hereticks by papists , as g gregorius . benedictus . in the councell , of pisa● ; and h iohn . in the councell of constance ; moreover bonifacius . sergius . benedictus . eugenius . iohn . and iohn . had no tolerable measure of learning to be priests , how then could they be universall prophets who could not erre ? liberius was an arrian ( as i athanasius and alphons . saith ) zepherinus was a montanist , as tertullian k saith . honorius was condemned , for saying christ had but one will , in l generall councells at constantinople , marcellinus sacrificed to idolls as m bellarmine confesseth ; faelix was an arrian and consecrated by an arrian bishop , ( as n hieronim . saith ) anastasius was a nestorian ( as o alphonsus saith ) iohn . said , soules did not see god untill the resurrection , as p erasmus saith ) innocentius . ordained the eucharist to be given to infants , as a jesuite saith q to wit maldonatus . all this is observed to prove the church could not be in the pope . . that the waldenses were opposers of the pope , whose confession is set downe by r gulielmus reginaldus turco-papista : as s vsserus saith , and cast to by t the jesuite gretser to the end of peter pilichdorffius his treaties contra waldenses , and u by reinerus contra waldenses , their confession containing a condemning of the popes supremacy , unwritten traditions , worshipping of images , invocation of saints , &c. and all the articles of popery . we know how well x calvin thinketh of their confession y the slanderous gr●tser saith , that wicliffe renewed their errors and taught this article . d●u● debet obedire diabolo . god should obey satan . but that faithfull witnesse of christ , hath no such thing in his writtings . many other poynts are objected to the waldenses , but z thuanus saith , reliqua quae à waldensi●us affing untur , per invidiam assinguntur . other lies and false doctrines are laide upon them , but the a magdeburgenses set downe faithfully the articles that they held , which wee owne as the truth of god. what b sanderus c coccius d and parsonius objected to them that they taught that carnall co●cupiscence was no sin . . that all oathes in any case are unlawfull . . that the magistrate may not use the sword . . that the apostles creed is to be contemned these and other calumnies are well refused by usser e and proved by the testimony , that papists gave of the holy life of the waldenses , to bee but lies and meere cal●mnies . these who of old ( saith serarius ) f were called berengariani from berengarius , are this day called calvinists , and these who are this day ( sayth g ioan , wendelstonus ) called protestants , are novi , s●n g●rmanici waldenses . the new waldenses of germany . nec vero ( saith h usser , citing the foresaid authors ) justam a●l●●c causam videre p●ssimus , quam●brem horum majnum pudere nos debcat ; we neede not thinke shame of our forbearers the waldenses . whether did berengarius feare leo the . his unjust sentence of excommunication : but contrary to victor the . he did stoutly plead that the e●ements were a figure or signe of the body and blood of christ , ar. . and before nicol●us the . in a synod at rome before . bishops , for the space of seven dayes hee pleaded the same cause . so saith albericus i diacon . cassinens . and k carolus sig●nius . yea , and hee lest behind him in his age multitudes of his followers , so as rome was not able to suppresse the visible church ever since her cedar branches did spring up to the cloudes . and we know that the faith of the councell of trent , as pressed by oath prescribed by pius . and by the command of gregorius . was not in the world the . age , ambrosius , catharinus , martinus , isengrenius , contarenus , the sorbonists of paris , and the doctors of venice , in many substantiall poynts contradicted the church of rome : yea l thuanus m and the bishop of spalato teach that after the councell of trent the reformation spread through the christian world. in the . and . ages , the doctrine of the waldenses , of wicliffe and berengarius did grow , but few did write , ( saith n voetius , ) in these times because of heavy persecution , multitudes in germany austria , moravia , silesia leiden , collen , osenbruge , and many other parts opposed popery . now we say there were multitudes professing the truth , both of doctors , fathers , and witnesses opposing the roman church ! and what calling the church of rome gave to our reformers must be measured by the best of the church consenting to their c●l●i●g : for wee are not to thinke that all professed popery , but many of the gu des opposed , many were burdened in 〈◊〉 and yet out of weakenesse durst not professe , because of the 〈◊〉 ●●ea●nesse . . they durst not write and preach ag 〈…〉 n of the time . . many were simple , many 〈◊〉 . . 〈…〉 luther and zuinolius had their whole calling from the 〈…〉 ye● think we not that calling no calling , but that it hath that which ●ssentially constituteth a ministe . . c●j phas entered most c●r●n●●ly to the priesthood , by the favour of men , and to bee high-priest for one yeare contrary to the law , which ordained the high-priest to remaine for his lifetime . but as o iosephus said p toletus q cajetan r maldonat s iansonius : yea and our owne writers t calvin u marlorat x musculus y rollock z bullinger observe , all was done by the will and lust of men ; yet cajaphas was the high-priest and prophecied , which is a specifick act of a called prophet . john , ex. . . it is said , he prophecied as high-priest . . the scribes and t●aisees set in moses chaire , and are to be heard , mat. . in so far as they teach gods truth , and yet their entry to their calling was corrupt , if it be true that diverse say , that christ , john ▪ calleth the scribes and pharises . theeves and robbers , because they came not in by the doore , but climbed up another way , but however there was corruption in the way of their comming to the chaire , for they leavened all other the ordinances of god , and the high priest was entered a false way , the rest of the rulers could not come , but in a corrupt way . but though augustine a and b clemens alexa● . expound the place , john . of such as want a lawfull calling ; but then the place cannot agree with scribes and pharisees , which seemeth to fight with the course of the text. but our interpeters c brentius d b●z● e rollocus , expound the place of these who preach not christ soundly , and to be the doore and the foundation , but humane traditions , and yet had a calling ; and the text saith so much , where v. . salvation is promised to every one who entereth in by christ the doore , now salvation is not promised to a man , because hee hath a lawfull calling to the ministery ; hee may have that and yet b●e a child of perdition . . wee are no where forbidden in gods word to heare teachers sent and called , but onely wolves in sheepe skinnes , voyd of all calling , and intruders : for pastors may be antichristian in the manner of the entry , as cajaphas . . in the matter of their doctrine teaching some of mens traditions , in place of gods word as scribes and pharisees . . yea , and brooke an antichristian calling , as prelates doe and have done in brittain● , and yet their ministery be valid . for that the calling of a minister be valid , and his ministeriall acts not null , it is sufficient that the governing church give him a calling , either by themselves , their expresse call , their silence , or tacite consen● , or their approbation communicating with him in his ministery , or by these to whom the church resigned her power , or by these who stand in place of the church ; though prelates invade the place of the church : yet because first they themselves be pastors and have power to teach and baptize as pastors called of christ. mat. . . . because they stand for the church the church approving , or some way by silence consenting ( as in the case of cajaphas entry to the priest-hood ) thereunto . these who are baptized of them , are not rebaptized , and these who are ordained pastors by them are not reordained , but have a calling to the ministery and doe validly confer a calling upon others . yea , many of great learning thinke that at the beginning of reformation thousands being under popery baptized by midwives and private persons , were never rebaptized , not that they thinke such baptisme valid , but where the sacrament is wanting , ex invincibili ignorantia facti , out of an invincible ignorance of a fact , such that way baptized doe indeed want the lords seale ; but wee cannot for that say that they are no better then infidells and unbaptized turkes and iewes , because . . their being borne in the visible church giveth a federall holinesse , as all of jewish parents had a federall right to circumcision , and were , eatenus , in so far , separated from the wombe . . because their profession of that covenant whereof baptisme is a seale , separateth them sufficiently from infidells , though they want the seale externall . but our divines esteeme , and that justly , baptisme administrated by women , or such as have no calling , to be no baptisme at all ; for which let the reader see a calvin b beza c the learned rivetus . we stand not for what d bellarmine e maldonatus f gretserus and other papists say on the contrary : and also g cajetan and h toletus . . robinson i and our brethren acknowledge that the church of rome hath true baptisme , for they retaine the essentiall causes of baptisme , even as the vessells of the lords house profaned in babylon may be carried back to the temple , but if these vessells were broken and mingled with brasse and iron , and cast in another mould they could not obtaine their former place in the temple . baptisme is a vessell profaned in babell , but not broken ; but the ministry and priest hood of rome is like the new melted and mingled vessell , and essentially degenerated from the office of pastorship . but i answer , if baptisme be valid in rome so are the ministers baptizers , for if the ministers and priests be essentially no ministers , the baptisme administrated by the romish priests is no ministery , and all one as administrated by midwives and private persons , who therefore cannot administrate the sacraments validly in the essentiall causes , because they are essentially no ministers . if therefore robinson will have the romish priest-hood essentially no ministery , by that same reason he must say , baptisme administrated by romish priests i● no baptisme , the contrary whereof he confesseth : otherwise hee must say baptisme administrated , à non habente potestatem , even by women and private men , is valid , and cannot be but esteemed lawfull in the substance of the act . . these have a ministery essentially entyre who have power under christ to preach the gospell and administrate the sacraments , matthew . . the romish priests have this , and are called to this by the church . but saith robinson . how can england forsake the church of rome , and forsake the ministery , which is in the church , as in the subject , especially , seeing you teach that a true ministery maketh essentially a true church ? i answer , england may well separate from rome everting the fundamentall parts of faith , and not separate from romes baptisme , or ministery , in so farre , as they be essentially the ordinances of christ : and i retort this argument ; how can separatists separate from both us and rome , and yet retaine the baptisme in both our church and rome . . a ministery true in the essence may make a church true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in so far ; but because of many other substantiall corruptions in rome , it is a church which we ought to forsake . but sayth robinson , a apostates in the . tribes leaving the church which was radically at jerusalem , upon their repentance were readmitted to enter into the temple , into which no uncircumcised person might enter , but any of the priests following idolls , were never readmitted to be priests , though they should repent ; therefore the ministery and baptisme are not alike . i answer , that the true church was onely at jerusalem radically , as , you say , would import that the . tribes revolting from davids house ceased to be a church , which is false : israel though all the land were in covenant with god , had circumcision and the passover , and so were a true visible church , even when they did meete in their synagogues . the altar , sacrifices , temple , are not the essentialls of a visible church , they were a church , and did pray toward the temple even in babylon , and were to professe the true god before the heathen , ierem. . . . there be typicall reasons to hinder men why they cannot be capable of the priest-hood , that did not exclude them from church state ; but this hindereth not but if the seales administated by a minister be true seales , then is the minister thereof catenus , in so far , a true minister . he addeth b a minister may leave off to be a minister , and be justly degraded and excommunicated , but none ever attempted to unbaptize one who was baptized , nor can he be unbaptized who is baptized . answ. that proveth a difference betwixt the ministery and baptisme , which is not the question ; but it proveth not this to be false , if romes baptisme be lawfull in its essence , so is romes ministery . chap. . sect . . of the addition of members to the church . the author sayth , a church cannot consist of a fewer number then seven , since there must be foure of them , a pastor , doctor , elder , and a deacon . ans. and wee contend not for number , but foure may be a church of your making , and in church-covenant : for it is a wonder , that you require officers who by your doctrine , cannot be parts of the church , seeing you make them accidents of the church , and teach that the church , in its being and operation , is before any officers be ordained in it : the accidents of a subject , and a subject make not multiplication , peter & his learning and whitenesse make not two peters . and therefore seeing three believers may be united in your church-covenant , they must be a church : and seeing these foure officers , a pastor , an elder , a doctor , and a deacon must be chosen by the church , yea and ordained also ( by your doctrine ) neede they must have their ordination and lawfull calling from three , and so these three must be their church electing them ; and a numerous congregation , we dislike with you . author , these who are to be added , are to make knowen to the elders their desire to be added , that they may be tryed , if he be found graceles or scand●lous , he is not to be presented to the church ; if no exception be against him , he confesseth his faith publickly , and sheweth the grace of god to his soule in drawing him out of the state of sin . answ. . wee reade not that three thousand added to the church at one sermon , acts . nor any other that we reade of , were in this manner and order added , and therefore this way we suspect . . you require in one to be added that he be not graceles and scandalous , to be free from scandals is visible and is required in a visible church member , but grace is invisible and can be a note of a member of the invisible church , but no wayes a note of a member of the visible church . the apostles required it not in simon magus . the author in the same place proceedeth to prove that none can be members of the visible church , but such as be regenerated so far as the church can discerne . hence our , . quest. whether the members of the visible church be only visible saints , sons and daughters of the lord god almighty , temples of the holy spirit , &c. . distinct. any who blamelesly professeth christ is ecclesiastically , in foro ecclesiae , a true and valid member of the church visible , having ecclesiasticall power valid for that effect : but , except he be a sincere believer , he is not morally and in fo●o dei , a living member of the invisible church . . dist. that which is unseene is the forme and essence of an invisible church , and that which is visible must be the essentiall forme of a visible church . . dist. the invisible church catholick is the principall , prime and native subject of all the priviledges of christians , the covenan● premises , titles of spouse , bride , redeemed temple of the holy spirit , &c. and the church visible as she is such , is no wayes such a subject , the non-consideration whereof we take to be the ground of many errors , in our reverend brethren in this matter , which also deceived papists , as our divines demonstrate . . dist. a seene profession is the ground of members admission to the visible church . hence there is a satisfaction of the conscience of the church in admitting of members , either in the judgement of charity , or in the judgement of verity . . dist. there is a satisfaction in the judgement of charity positive , when we see signes which positively assure us that such an one is regenerate : and there is a satisfaction negative when we know nothing on the contrary which hath a latitude : for i have a negative satisfaction of the regeneration of some , whose persons or behaviour i know neither by sight nor report . this is not sufficient for the accepting of a church-membership , therefore somewhat more is required . . dist. there be three rankes of men here considerable . . some professedly and notoriously flagitious and wicked ; little charity may exclude these . . some professedly sanctifyed and holy , little charity may accept and welcome such to the visible church . . some betwixt these two , of whom we have neither a certainty full and satisfactory to the conscience , that they are regenerate ; nor have we any plerophory or persuasion , that they are in the state of nature . . it is no lesse sin to sadden the heart of a weake one , and to break the bruised reed , then out of overplus of strong charity , to give the hand to an hypocrite , as a true church-member . . materially it is all one not to admit members of such a church to your church , as to separate from such a church , and to excommunicate such members : for it is a negative and authoritative leaving of such to satan , if it be not a positive excommunication . . there is a visibility of the church by writing . . by synods which meete for consultation , as our brethren teach . . by martyrdome . . the seene profession of many churches , and these being without the bounds of a congregation , it is not iustice to restrict all visibility to one single congregation . . visible security , backslyding , over swaying predominants tolerated may consist with the church , membership of a visible church : . conclus . these two be farre different , ( hic vel in hoc satu est ecclesia vera ) there or in this company there is a true church . and this ( haec est ecclesia vera ) this determinat company of such persons by name is a true church ) the former is true , where ever god setteth up his candle , there be their church-members of christs body either actually or potentially ; for asmuch as if their be no converts there at all , yet in respect of gods decree which hee beginneth to execute while as hee erecteth a ministery , certainly there must be some converted there at last . but as concerning the latter proposition , none can say certainly , such visible persons by name , iohn , paul , anna , mary , &c. are the true spouse and redeemed of christ , because , as divines answer to papists , we believe the church of christ rather then see it . yea , the spouse of christ , as the true spouse , is all glorious within , psal. . . and that which essentially constituteth a spouse of christ , is not visible , but the hidden man in the heart , pet. . . neither is there any union of believers as believers visible . . faith and true grace are not the essence of a visible church , as it is visible , because nothing simply invisible can essentially constitute that which is visible . . con. the invisible and not the visible church is the principall , prime , and onely proper subject , with whom the covenant of grace is made , to whom all the promises doe belong , and to whom all titles , stiles , properties and priviledges of speciall note , in the mediator doe belong . if our reverend brethren would be pleased to see this , they should forsake their doctrine of a visible constituted church , of separation , of popular government , of independency , of parochi●ll churches , which they conceive to be the only visible churches under the new testament . . the church , to whom the covenant , and the promises of the covenant are made , is an church , and a seed which shall endure as the dayes of heaven . psal. . . and such as can no more fall away from being gods people in an eternall covenant with him , then their god can alter what he has spoken , or lic , psal. , , . they can no more cease from being in gods favour , or be cast off of god , then the ordinances of heaven can depart from before god , then heaven can be measured above , or the foundations of the earth searched out beneath . jerem. . . , . nor the mountaines and hills can be removed out of their places . esa. . . or the world can be destroyed , with the waters of noah againe : or then god can retract his o●th and promise . heb. . , , . but the visible church of 〈◊〉 or that congregation or parish ( as our brethren say ) of rome , corinth , colosse , thessalonica , philippi , and the seven churches of asia , shall not endure as the dayes of heaven , yea they are all this day under horrible defection of antichistian idolatry and turcisme and judaisme : if it be said , the faithfull and believing of the visible churches at rome , corinth , colosse , &c. could no more fall away , then the house of israel and seed of david could cease to be gods people . i answer , this is to flee to the invisible church ; but the professors of these visible churches as professors and in church-state might fall away from the church profession . if they say , they cannot fall from the sincerity of a true profession ; now yet they are aside , and flee from the visible professors , and churches visibility agreeing to the church as visible ; to the churches sincerity and invisible grace of constancy proper to the invisible church , and by this meaning , none are the true visible church , nor members thereof , but only such as have profession , and withall sincerity of profession ; so hypocrites , though never so fairely inchurched , have no power of the keyes , of censures of excommunication , of admitting of church members , of baptizing , &c. all which is very anabaptisme , that there is no visible church on earth , but a company of truely , and ( in foro dei ) regenerated and converted persons and the onely redeemed of god ; and. . our divines in vaine contend with papists anent the visible churches failing on earth , for most certaine it is ( except we hold with arminians , socinians and papists the apostacy of believers ) neither the catholick church , nor a particular congregation of sincere believers can fall into heresies and lose true and saving faith. but we hold that there is not a visible church consisting of only visible professors never so orthodox , but it may fall into fundamentall heresies , and we give instance , in the sometime orthodox and visible church of rome which hath fallen from the sound faith , and is become b●bel and a whore and mother of fornications . . a church consisting of seven professors ( which our brethren in this place say , is a visible church ) may have foure or five , yea six hypocrites in it , and yet the essence of a visible church , the nature of a church-state , church-covenant , the power and use of the keyes is 〈◊〉 in such a church of seven : for it is certaine , professon , 〈◊〉 uniting themselves together in one church-state , are not led by an infallible and apostolick spirit , that they cannot erre inconstituting a visible church : but if they be fallible and obnoxious to error , then in erecting a church of seven , five , six , and by the same reason all the seven may be ( in foro dei ) in gods court , yea and ( in an ordinary providence now with relation to the state of man fallen into sin ) often are unbelievers and unconverted persons , and yet a visible church performing all church-acts of a visible profession . now if our brethrens grounds hold good , seven unbelievers are a company in covenant with god , and can no more fall from the covenant and grace thereof , then god can lie or alter that which is gone out of his mouth . . the church with whom the covenant is made , and to whom the promises of the covenant are made , is the spouse of christ , his mysticall body , the sons and daughters of the lord god almighty , a royall priest-hood , a chosen generation , kings and priests to god : but this is the invisible church of elect believers , not the visible church of visible professors . therefore the invisible , and not the visible church , is the first subject of all the priviledges of christians , and all the promises of the covenant . the proposition is not doubted . i prove the assumption ; the visible church as it is such , is a company of professors of the truth , and connot be , as it is such , the spouse of christ and his body . . because then professors , as professors , should be christs redeemed body , which is openly false and against the word of god : for rom. . . for they are not all israel , which are of israel . . our brethrens argument is strong to prove , that the church of elders are not the true church spoken of in the word ; for , say they , the true church is a flock that christ hath redeemed with his blood , acts . . the temple of the living god , cor. . but the church of elders is not a flock of redeemed ones , and temples of the holy spirit , but in so far as they believe , and are elected to glory , and not as a flock of elders , are they redeemed : so they say , true elders , as elders , are not a part of the true church , nor the church to whom christ gave the keyes , mat. . but the church making peters confession . so say wee , the church of visible professors , as they are such , are not the redeemed of christ , and temples of the holy spirit , but in so far as they are believers and the elect of god. for if our brethren say , the church , as it is a company of visible professors , is also essentially the church of redeemed ones , then only the church of visible professors , and all the church of visible professors are redeemed of god , but this is absurd and false . quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . our brethren acknowledge there may be an hundred believers and temples of the holy spirit , who are a flock of redeemed ones , and yet not be a company of visible professors . . because they are not united ( say they ) covenant-wayes into a church-body . . ( say they ) because of weakenesse and for feare of persecution , men may hide their profession as many doe in the church of rome , and yet be the redeemed of god , and be the seven thousand who have not bowed their knees to baal ; and our brethren cannot say , that all the visible church are the flock redeemed of god , for then should there be no hypocrites in the visible church . . in this our brethren maintaine one of the ●●ossest poynts of the arminian , popish and socinian doctrine , even that all visible professors are chosen to glory , redeemed of god , and the children of the promise , and that in gods purpose , the cove●ant of grace and the promises of the covenant are made to all and every one in the visible church , and that god hath an intention that christ shall die for all and every one of the visible church , and that he inteneth to save all and every one of the visible church . this i prove , for if th● covenant and promises of the covenant , if the stiles of christs body , his love , his spouse , his sister and d●ve , if the revelation of christ made not by flesh and blood , but by christs father the ground of that blessed confession of peter mat. . . for which the keys were given to the visible church , if i say all these be proper to the visible church as visible , and due to her as to the first principall and prime subject , and not to the chosen redeemed and invisible church as such , then the promises of the covenant , and all these styles belong to the visible church , and god promiseth and intendeth a new heart and a new spirit to all visible professors as such , and so he intendeth redemption in christ and salvation , and christs righteousnesse and forgivenesse of sins to all the visible church . but our brethren do not ( i hope ) thinke that gods intentions , are castles in the aire , and new ilands beyond the moone , as if his intentions could be frustrated , and he could misse the white of the scope he shooteth at ; for certainly these to whom the covenant , and promises thereof belong as to the prime and first subject , these are his covenanted people ; now the orthodox and reformed church holdeth , that the covenant and promises are preached to the whole visible church , but for the elects sake , and that howsoever externally , the covenant of grace and promises be promulgated to every one , and all within the lists of the visible church ; yet they belong in gods intention and gratious purpose only to the elect of god , and his reseemed ones , to that invisible body , spouse , sister , whereof christ alone is lord , head , husband , and brother , and the first begotten amongst many brethren . hence let me reason thus . the church whose gathering together , and whose unity of faith , knowledge of the son of god , and growth of the measure of the stature of the fulnes of christ , the lord intendeth by giving to them for that end , some to be apostles , some prophets , some pastors and teachers , eph. . , , . must be the church to which all the promises of the covenant and priviledges do belong . but the lord intendeth the gathering together , the unity of faith , the knowledge of the son of god and growth of the measure of the stature of christ only of the invisible elected and redeemed church , not of the visible professing or consesing church , nor doth the lord send pastors and teachers up-on a purpose and intention of gathering the visible church , and visible israel , except you flie to the tents of arminians . i conceive these arguments cannot be answered . if any say , that christ in giving prophets , pastors and teachers to his church intendeth to save the true visible church of the chosen and redeemed , in so far as they are chosen and redeemed , now they who answer thus , come to our hand and forsake the doctrine of their visible church , and say with us , that the ministery and the keys are given only upon a purpose on gods part to save the invisible church , and that all these promises of the covenant , the styles of christs spouse , sister , faire one , are not proper to the visible church , nor any ground or argument to prove that the keys , the power of excommunication , ordaining of officers are given to the visible church , as to the prime and principall subject . . the invisible church ; and not the visible church as it is such , hath right to the sacraments , because these who have right to the covenant , have right to the seales of the covenant ; and this is peters argument to prove the baptizing of infants to be lawfull , acts . , . but only the invisible church hath right to the covenant . for god saith only of , and to the invisible church . and not of the visible church in his gratious purpose , jerem. . . and i will be their god , and they shall be my people , jer. . . i will put my law in their inward parts , . they shall all know me ( all within the covenant ) i will forgive th●ir iniquity . now the visible church as the visible church is not within the covenant , therefore the visible church as the visible church , and being no more but the visible church , hath not right to the seales of the covenant , but in so far as they are within the covenant , and in so far as god is their god , and they his pardoned and sanctified people , as it is , ierem. . . . it is knowen that our brethren here joyne with papists , for papists ignorant of the doctrine of the visible church , labour to prove that the visible church on earth , the ministeriall , teaching and governing church , cannot erre , but that she conver●ed in a visible synod , and met in christs name , hath a promise of an infallible assistance . and by what argumunts do they prove it ? you know here bellarmine , pererius , tolet , stapleton , bail●●s , suarez . vasquez , harding , gretsirus , costerus , turrecremata , salmoron , locinus , cajetan , and an host of them say , because the church is builded on a rock , and against it the gates of hell shall not prevaile : because christ saith , i have prayd to the father that thy faith faile thee not : because christ saith , i will send you the holy spirit , and he shall leade you into all truth . now our divines say , that the invisible church of elect believers cannot fall off the rock , and cannot fall from saving faith , and cannot erre by falling into fundamentall heresies , but it followeth not ; ergo , the visible ministeriall and teaching church , either out of a synod , or convened in a synod , have an infallible and apostolick spirit to lead them so , as in their determinations they cannot erre . just so our brethren take all the places for the priviledges , covenant , promises , stiles of sister , love , dove , spouse , mysticall body of christ , &c. which are proper only to the invisible , redeemed , chosen , sanctified church of god : and they give all these to their only visible ministeriall and right constituted church in the new testament ; and say that this visible church gathered in a church-state , because of the foresaid priviledges and stiles , hath the supreame and independent power and authority of the keys , above all teachers and pastors whatsoever , and that the right visible church consisteth only of a royall generation , temples of the holy ghost , a people in covenant with god , taught of god , partakers of the divine nature , &c. and that all visible churches that meet not in a materiall house , in a visible and conspicious society , as on visible mount zion , and not consisting of such a covenanted , sanctified , and separated people , are a false church , false in matter , not an ordinance of christ , but an idoll , an antichristian device , a synagogue of satan voyd of the power of the keys . . a church in covenant with god , and the spouse of christ , and his mysticall body , and a church which he redeemed with the blood of god , acts . . eph. . . . col. . . cor. . . is a church whereof all the members without exception are taught of god. jerem. . . they shall all know me ( saith the lord ) from the least , unto the greatest . esa. . . all thy children shall be taught of the lord. and therefore they all haveing heard and learned of the father , come to christ , iohn . . and therefore have all the anointing within them which teacheth them all things , iohn . . and so they have all eares to heare . yea among such a company , esai . . . . there is no lyon , no ravenous beast , but the redeemed and ransomed of the lord. but so it is that no visible congregation on earth , that are visible professors of any competent number , is such a church whereof all the members are taught of god , all ransomed and redeemed , and therefore no visible church , as such is a people or church in covenant with god. see a rodgers catechisme . . conclus . a visible profession of the truth and doctrine of godlinesse , is that which essentially constituteth a visible church , and every member of the visible church ; onely our brethren and we differ much about the nature of this profession which is required in members added to the church . our brethren will have none members of the visible church , but such as are satisfactory to the consciences of all the visible church , and give evidences so cleare , as the judgement of discerning men can atraine unto , that they are truly regenerated . we againe do teach , that the scandalously wicked are to be cast out of the church by excommunication , and these of approved piety are undoubtedly members of the visible church , so these of the middle sort are to be acknowledged members of the church , though the church have not a positive certainty of the judgement of charity , that they are regenerated , so they be knowen . to be baptized . . that they be free of grosse scandals . . and professe that they be willing hearers of the doctrine of the gospell . such a profession , as giveth evidences to the positive certainty of the judgement of charity , of sound conversion , is not required to make and constitute a true visible church . . argu. israel entered in covenant with god , deut. . was a true visible church , as our brethren teach , because that they conceive to be a church-covenant , deut. , but churches by that oath were not such , as to the satisfaction of moses , and the whole people their consciences gave positive certainty of sound conversion . because v. . the lord ( saith the text ) hath not given you an heart to perceive , nor eyes to see , nor eares to heare to this day , deut. . . for i know thy rebellion and thy stifneck , behell , while i am yet alive with you this day , yee have been rebellions against the lord. ver . . deut. . v. . v. , , . josh. . . . argu. christ would not seven times have said . he that hath eares to heare , let him heare what the spirit saith to the churches , if he had not supposed that in these seven churches , there were blind , obdurate , and carnall hearers , as there were when , mat. . upon occasion of the like hearers , he uttereth these same words in substance . now christ would have blamed their ill discerning in admitting such to be the materialls of a visible church , as hee reproveth their other faults in government . neither could christ reprove these churches , for not exercising the church-censures against liers , false apostles , fleshly nicolaitans , followers of balaams wicked doctrine , jezebed and other ill doers and seducers , if these had not been church-members , as our brethren teach , how can we conceive , that christ would call these churches , who were false in the matter , or give his presence and communion by walking among the golden candlestickes , and holding the starres , the ministery , in his right hand ? and if every one of these churches were approved to the consciences one of another , that they positively knew they were all of them , a royall priest-hood , an holy generation , all taught of god , all sonnes and daughters of the lord god almighty , how are there such grosse scandals put upon them by jesus christ ? . argu. paul clearely teacheth , cor. . that the church of corinth convened had the power of the lord iesus amongst them , and was a betrothed bryde espoused in a church covenant , even all of the visible church as one chaste virgin to god , as our brethren prove from the , cor. . , , . who had received the spirit and the gospell , their minds being knit thereunto , in the simplicity of iesus christ ; now if the matter of this betrothed church was such , as our brethren say , then christs power , and presence and spirit , were in these as the temples of the holy ghost , and these were betrothed to christ iesus , and had received the spirit and were saints by calling , were justified , washen , sanctified , who were incestuous , fornicators , drunkards , railers , carnall , schismaticks , going to the law one with another before infidells , partakers of the table of christ and of divells , deniers of the resurrection , to whom the word was the savour of death , and the gospell as it is to these , whom the god of this world , satan , hath blinded . what can be more repugnant to the truth and to the gospell of christ ? it cannot be answered , that these in corinth who were hypocrites and walked so contrary to the gospell were not members of the church of corinth . for only the truly converted were such . i answer . . then paul writeth not to the visible church and to all whom he doth rebuke , the contrary whereof is cleare . cor. . . cor. . . cor. . . . cor. . . . . cor. . , . cor. . . cor. . . cor. . and in many other places . . then the visible church was not betrothed to christ as a chaste virgin : contrary to this our brethren alleadged , cor. . , . . not only is conversion professedly true in the judgment of charity , but also in the judgement of verity , essentiall to a visible church as you teach ; and so none can be a member of the visible church , but he who is a member of the invisible church , which is anabaptisme . . three thousand in one day were added to the visible church , who could not ( as i have proved ) all be approved to the conscience one of another , as true converts , acts . since amongst them were ananias and saphira , and the time was short . . if we are to beare one anothers burdens , and so fulfill the law of christ , and if grace may be beside many and great sinnes , as we see in asa , in salomon who remained the children of god , under many out breakings , if the children of god may be the children of god , and yet some of them habitually proud , passionate , some of them worldly minded , some talkative and imprudently rash in zeale , some lustfull , some slothfull , some ambiticus , yea and if simon magus his profession , though false , was esteemed sufficient , for to give him baptisme , the seale of the covenant , acts . . then it is not required that all the members of the visible church be such as positively wee know ( so farre as humane knowledge can reach ) that they are converted , yea if this were true , then speciall commandements would be given , that as we are to examine and try our selves , cor. . . cor. . . and to try officers before they be admitted , tim. . . tim. . and to try the spirits of prophets and their doctrine , iohn . . and , thess. . . acts . . so would god in his word give a charge , that we try , examine and judge carefully one another , and that every man labour to be satisfied in conscience anent the regeneration one of another . but such commandements we reade not of . . if many be brought and called into the visible church , of purpose both on gods revealed intention in his word to convert them , and on the churches part that they may be converted ; then doth not the church confist of these who are professedly converted , but the former ●● true ; ergo , so is the latter . the proposition is sure , these whom god purposeth to convert by making them church-members , they are not church-members because they are already converted . i prove the assumption , because . . the contrary doctrine , to wit , that none are under a pastors care till they be first converted , maketh to the eversion of the publick ministery , and gratifieth arminians and socinians , as before i observed , because faith commeth not by hearing of sent pastors , as gods ordinance is , rom. . . but by the contrary , we aske a warrant from the testament of christ , that now since the apostles are not in the earth , private men not sent to preach , should be ordinary fishers of men , and gatherers of christs church and kingdome . . that christ hath provided no pastors nor teachers to watch over the elect , yet remaining in the kingdome of darknesse , and that christ ascending on high , as a victorious king hath not given pastors and teachers by office to bring in his redeemed flock , which he hath bought with his blood , acts . . . it is against the nature of the visible kingdome of christ which is a d●aw-net and an offici●● , a workehouse of externall calling into christ , even such as are serving their honour , buying a farme ; and their gaine , buying five yoke of oxen ; and their lusts , having married a wife . luk. . , . . it is against the nature of the ministery , and wisdomes maides , sent out to compell them to come in . luke . . matthew . , , . prov. . , , , . who are yet without . . if none can be members while they be first converted . . the church visible is made a church visible without the ministery of the church . . these who are baptized are not by baptisme entered in the visible church contrary to gods word , cor. . . and the sound judgement of all divines . . all these who are baptized . . who write as doctors for the defence of the orthodox faith. . who seale the truth with their sufferings and blood . . who keepe communion with visible churches , in hearing , partaking of the word and seales , as occasion serveth , if they be not professedly and notoriously to the consciences of a particular parish converted to christ , are no members of the visible church . . all our brethrens arguments to prove this doctrine doe onely prove the truly regenerate to be members of the invisible church , and not of the visible church . and if the arguments bee naught , the conclusion must bee naught and false . . it is against the doctrine of fathers , as a augustine b cyprian c gregorius d chysostome e nazianzen f eusebius . who al accord that the visible church is a company of professors , consisting of good and bad , like the arke of noah as g hierome maketh comparison . i might cite ireneus , tertullian , origen , cyrillus , basilius , hilarius , presper , ambrosius , primasius , sedulius , just. martyr , clemens alexandrinus , euthymius , theophylact , epiphanius , theodoret , and luther , melanchton , chemnitius , meisnerus , hunius , hemingius , gerardus , crocius , calvin , beza , voetius , sadeel , plesseus , whittakerus , ioannes whyte , fransc. whyte , reynoldus , iuellus , rich. feildus , perkinsius , pau. baynes , trelcatius , tilenus , piscator , ursinus , paraeus , sibrandus , professores leydenses , antonius wallaeus , and. rivetus , pet. molineus , dam. tossanus , mercorus , fest. hommius , bullingerus , mnsculus , rollocus , davenantius , mortonus . quest. . whether or no our brethren prove by valid aguments , the constitution of the church visible to be only of visible saints , of sanctified washen and justified persons . let us begin with our present authour , and with what the ( a ) apology saith . we admit all , even infidells to the hearing of the word , cor. . ▪ . yet we receive none as members ●●to our church , but such as ( according to the judgement of charitable christians , ) may be conceived to be received of god , unto fellowship with christ the head of the church . our reasons be . . from the neere relation betwixt christ jesus and the church , as also betwixt the church and other persons of the trinity . the lord jesus is the head of the church ; even of the visible church , and the visible church is the body of christ jesus cor. . and . answ. to admit as ordinary hearers of the word and church prayers , is a degree of admission to church-communion , and they who are baptized , and ordinarily heare , and professe a willing mind to communicate with the church in the holy things of god , they being not scandalously wicked are to be admitted , yea and are members of the church visible . ● . set the first reason in forme it is thus ; these only are to be received as church members who are conceived to be members of that body whereof christ is head . but the promisccous multitude of professors are not conceived to be such , but only the sanctified in christ iesus are such . or thus , if christ be the head of the visible church , then only such are to be admitted members of the visible church , as are conceived to be members of christ the head , and not the promiscuous multitude of good and bad . but the former is true ; ergo , so is the latter . . if christ be the head of the visible church as visible , it would seeme onely these who are conceived members of christ , should bee admitted members of the visible body . true and in this meaning let the major passe ; but if christ be the head of the visible church not as it is visible , but as it is a body of believers and invisible , then we see no reason to yeeld the connexion : because christ is the head of true believers , therefore none should be admitted members of the church , but such as we conceive are believers , because they are to be admitted to the visible church , who are willing to joyne themselves are baptized and doe professe christ to be their head , though we cannot conceive whether they be sound believers or not ; for a profession is sufficient to make them members of the visible body , though indeed to be sou●d believers , maketh them members of christs body invisible . . that christ is the head of the visible church , as visible , i● not in all the word of god , he is the head of the church catholick and invisible , by influence of the life and spirit of christ , eph. , , . eph. . . coloss. . . and in a large sense may be called the head of the church-visible , as visible , in regard of the influence of common graces for the ministery ; government , and use of the keys : but because of such a degree of christs head-ship , it followeth only that these are to be admitted members under christ the head , whom we conceive to be ●t members of the church , as it is a ministeriall and a governing society , and for this there is not required an union with christ , as head , according to the influence of the life of christ , but only an union with christ , as head , according to the influence of common gifts , for the governing a ministeriall church ; in which respect , christ may be called the head of judas the traitor , and of some other hypocriticall professors ; and also though the promiscuous multitude , that is a multitude of prophane atheists and scandalous mockers , be not members of christ , nor are to be acknowledged as his members , but to be excommunicated , yet the promiscuous multitude of professors , whereof there be reprobate and elect , good and bad , are to be received and acknowledged as members of christs visible body , wherof he is head in the latter sense . . the argument proceedeth upon the false ground before observed and discovered , that christ is head of the church and the spouse , redeemer and saviour of the visible church , as it is visible , which is the arminian doctrine of universall grace . . if these who are conceived to be members of christ the head and sound believers are to be admitted , why doe you professe that brethren of approved piety , and so conceived to be believers by you , and consequently members of christ the head , cannot be members of your church , except they sweare to your church government , which you cannot make good from gods word . now to refuse communion to these who are knowen to be members of christs body , and to separate from them is all one , and therefore in this you separate your selves from christs body . the author addeth . the visible church is said to be the habitation of god by the spirit , eph. . . to be the temple of the holy ghost , and the spirit of god to dwell in them , cor. . , . to he espoused to christ as a chaste virgin. cor. . and sonnes and daughters of the lord god almighty . cor. . . and are exhorted to be followers of him as deare children , eph. . . now how can the visible church be the members of the body and the spouse of christ , & c. except they be in charitable discerning ( as indeed the holy ghost discribeth them to be ) saints by calling . cor. . . and faithfull brethren , gal. . . and that not only in externall profession ( for these are too high stiles for hypocrites ) but in some measure of sincerity and truth . answ. the argument must be thus . these only we are to admit members of the visible church , who in the judgement of charity are conceived to be such as were the members of the visible church of corinth and ephesus . but only such as are the habitation of god by his spirit , and the sons and daughters of the living god , not only in profession , but in some measure of truth and sincerity , were the members of the visible church of corinth and ephesus : ergo , such onely are we to admit to be members of the visible church . now this argument concludeth not what is in question ; ergo , only these are to be admitted members of the visible church , whom we conceive to be the spouse of christ , and truely regenerated . now if our conception be erroneous ( as it cannot be infallible ) then we may admit these who are not regenerated , to the church-membership , if we conceive them to be regenerated ; and so our brethren say falsely , that the admitted must be saints and faithfull , not only in profession , but in some measure of sincerity und truth , for these are members of the invisible church who are truly and in a measure of sincerity regenerated , if our conception be not erroneous : yet it is by accident , that they are admitted de facto , who are not saints in truth , for the church may be deceived , and receive in for members of the head christ , hypocrites and such as are not the habitation of god by his spirit , but of satan ; as is cleare in ananias and saphira admitted by the apostles to church-fellowship , acts . . . and in simon magus , acts . admitted to the church and baptized by the apostolick church , who was yet in the gall of bitterness . but. . the assumption is false , for the apostle admitted to be members of the church visible of corinth and ephesus , not only saints by true profession , but also carnall men , deniers of the resurrection , partakers of the tables of divells , and in ephesus false apostles and liers , revel . . . but paul speaketh of corinth according to the best part : for the epistle and doctrine of the covenant is written and preached for the elects sake and for believers ; neither is the covenant of grace made with the reprobate and unbelievers , nor doe the promises of the covenant , indeed , and in gods intention belong to the visible church , though the word be preached to carnall men for their conviction . this proposition is false ( these onely we are to admit to the visihle church , whom we conceive to be saints , and are in the judgement of charity perswaded they are such ) for the apostles admit all professors , even three thousand at one sermon in one day , acts . and they could not be perswaded in the judgement of charity , that they were all saints . . this argument sayth , that all the visible church of ephesus was a spouse betrothed to christ , and saints by calling , which the word of god sayth not . for were all the carnall in corinth betrothed as one chaste virgin to christ ? were these who called themselves apostles in ephesus and tryed by church censures to be liers , revel . . , . betrothed to christ as a chaste virgin ? were all the visible church the sinnes and daughters of the lord god almighty ? and that not only in profession but in some measure of sincerity and truth ? it is true , the stiles given to the church of corinth are too high to be given to hypocrites , but these stiles are not given to that church precisely , as visible and as a professing church , as you suppose , but as an visible and true church of believers : for a church of believers and a church of professors of beliefe are very different . paul writing to the corinthians writeth to a visible church , but he doth not speake alwayes of them as a visible church , but as of an invisible , when he calleth them temples of the holy ghost , saints by calling , &c. he wrote the epistles to the incestuous man , whom he commandeth to cast out of the church . we reade ( saith the author ) acts . . that the lord added to the church such as should be saved , and how then shall we adde to the church , such as god addeth not ; such as have no shew of any spirituall worke in them to any spirituall discerning ? ought not the lords stewards to be faithfull in gods house ? and to doe nothing therein , but as they see god going before them , receiving whom he receiveth , and refusing whom he refuseth . so upon this ground paul willeth the romans to receive a weak brother , because god hath received him , rom. . , , . answ. gods acts of speciall and gratious providence , are not rules of duties to us ; god addeth to the church as it is invisible and christs body , it followeth not therefore we are to adde to the church visible as visible . gods adding is invisible by giving faith and saving grace to some to professe sincerely , because we see not faith nor sincerity , therefore gods adding cannot be a rule to our adding . god doth adde a person falling into an open scandall to the church invisible , having given him true faith , but the church is not to adde him , but to cut him off , if he be obstinate to the church , and refuse him , and so this proveth nothing , nor is the place , rom. . by any , except your selves , expounded of a receiving into a church-communion , as is elsewhere declared . . where there is no shew of saving worke of conversion ; there you thinke the stewards want god going before to receive , but then except god be seene to goe before to regenerate , the church stewards cannot follow to adds such to the church ; but since that same power that casteth out of the church holdeth out of the church , if any after they be received , shall be found to be not added of god , because they be not regenerated , yet we are not to cast any out for non-regeneration , even knowen , except it breake out into scandals , and then the person is not cast out for non-regeneration , for though he were knowen to be regenerated , yet for scandals the church is obliged to cast him out , because the scandall leaveneth the whole church , and. . the casting out is a meane to save the spirit in the day of the lord. but i prove , none are to be cast out for non-regeneration , where there be no outbreakings into scandalls . . because , de occultis ecclesia non judicat , non-regeneration where it is not backed with publick scandalls is a hidden thing , that the church can neither judge nor censure . . none are to be cast out but for such a scandall , that if the party deny , should be proved by two witnesses , as christs law provideth , mat. . . tim. . . . onely publick scandalls which offend many , are to be censured by the church , tim. . . that others may feare . but non-regeneration breaking out into no scandalls , can neither be proved by witnesses , if the party deny , nor is it a seene thing which giveth publick scandalls , and therefore is not the object of church censures . for it is evident though the stewards see some not regenerated , and so not added by the lord to the church they are to adde these same and cannot cast them out . and yet god goeth before them in adding them to the visible church , when they professe the truth . . god addeth such as should be saved to the visible church by baptisme , because the adjoyning to a visible church is a way to salvation , but it followeth not that all whom god addeth to the visible church are saved ones , for then the visible church should consist only of believers , which only anabaptists teach . . whereas he sayth , the stewards should be faithfull , and should not adde except god adde , it seemeth to infer that either all the people are stewards , and so officers contrary to gods word , eph. . . cor. . . or that onely officers admit church-members , which is against our brethrens doctrine , for they teach , that the whole multitude of believers are only to adde and cast out . . if peters confession ( sayth the author ) be a rock on which the visible church ( to which onely the keys are given ) is built , then to receive these who can hold forth no such profession is to build without a foundation . answ. this conclusion is against your selves , no lesse then against us , except all and every one whom you admit , be builded upon this rock ; if there be hypocrites in your church ( as you cannot deny it ) then you build without a foundation . . by this , peter before this confession was an un-churched pastor built upon no church-foundation , . by this place is not proved that the keys are given to the church of believers , but to the ministers , for then against no parochiall church can the gates of hell prevaile . all the fathers with good reason , as augustine , chrysostome , cyrill , tertullian , hieronim . nazianzen , cyprian , ambrose , &c. and our divines against papists ( whom you side with in this ) deny , that christ meaneth here of the visible church , such as rome or corinth , but of the catholick and invisible church . . when ( saith the author ) christ saith , mat. . . friend , how camest thou here not having thy wedding garment , he doth intimate a taxing of these , by whose connivence he came . answ. the contrary is in the text , v. . goe ye therefore to the high wayes , and as many as you finde , bid . here is a charge that ministers invite and call all , and so the church is a company of externally called , though few of them be chosen , as v. . and their obedience is commended , v. . so these servants went out into the high wayes , and gathered together all , as many as they found both good and bad . this is a praising rather then a taxing , seeing they are commanded , without trying or selecting only the regenerated , to call in as many as they finde both good and bad . for as many as you finde is as good in sense , as both good and bad , and the latter doth expound the former , and when the lord commandeth them to bring in as many as they finde , and they finde in the streetes both good and bad , therefore they bee commanded to bring in both good and bad . . yea , the very scope of the parable is contrary to this ; the scope is that many are called externally , and so are the visible church and that by gods speciall command both here , v. . . and luk. . v. . v. . v. . and yet few are chosen , and of the invisible church . and luk. . severall times the servants or pastors call all ( by the lord of the feasts commandement ) without exception of regenerated or not regenerated . . christ in the parable imputeth it to the sleepines and negligence of the servants , that tares were sowen amongst his wheat , mat. . , , . ergo , pastors are to be blamed that there be scandalous persons in the visible church . answ. this doth but strengthren anabaptists who objected the same a it is a fault that a very popish doctor aquinas condemneth . theologia symbolic● non est argumentativa . for it is not said , while the servants sleeped , the envious man did s●w his seed , but while men sleeped , which is spoken ( saith b pareus ) according to the manner of men , for otherwise gods providence can hinder the growing of tares ; and c cajetan saith , here is not accused the negligence of pastors , and certainly since as d bullinger observeth well , christ when he expoundeth the parable , passeth this part of it , to teach us ( as e calvin saith ) not to presse every part and tittle of a parable , except we would be ( saith bullinger ) christo argutiores , sharper sighted then christ , and therefore the author alleadgeth that by sleeping of men is understood the negligence of pastors , but that is beside the text and is not expounded at all of christ , but signifieth that men cannot see the hollownesse and falsehood of hypocrites , till it breake out in their actions , no more then the sleeping husbandman can see when weeds grow up in his f●elds . and if the lord here condemne the sleepinesse of pastors , for suffering scandalcus professors to be members of the church , how doth the lord forbid these servants to plucke up the tares , but to let them grow till harvest ? for he commandeth the officers to cast out of the church and excommunicate the scandalous persons . yea certainly , seeing the field is the field of the visible church , it maketh for us against our brethren , that wicked men are growing in the visible church . it is true that barow with the anabaptistes expound the field to be the field of the world , mistaking christs words , v. . which indeed signifie the field of the visible kingdome of christ , because the world of all mortall men is not the lords field , where he soweth his wheate , but the visible church only is such a field . for seeing the gospell , the immortall seed of the regenerate , pet. . . is not sowen through the whole world of mortall men , psal. . . mat. . , . acts . . but only in the visible church , the field must be christs field , or his world of church-professors . and also by this , their exposition falleth , for then it is the sleepines and sloth of preachers that wicked men are borne in the world of mortall men , which is absurd . we are bidden , tim. . . turne away from such as have a form of godlines , and have denied the power thereof ; ergo , we cannot joyne in church communion with them . answ. it is cleare by this argument , to our brethren , that one and the same reason holdeth for turning away , and separation from all persons and churches , which are not inchurched by covenant , and constituted of visibly regenerated persons , and the not admitting church-members . so our brethren by this professe the lawfulnesse of separation from all churches , except from their owne . . no marvell then paul will have timothy to separate from apostates and from resisters of the truth , v. . and from proud boasters , blasp●emers , traitors . for such are to be excommunicated , as tim. . . . at l●quitur paulus ( saith a parkerus ) de fundamentali corruptione istius doctrinae , qu● est secundum pi●tatem : but paul here forbiddeth to exhort the proud and malitious blasphemers and resisters of the truth , and not to waite upon them any longer , whereas otherwise he had said in the end of the preceding chapter , . . . others , who are detained in the snare of satan , must be waited on , and instructed with meekenesse , if god will give them repentance ; ergo , tim thy was as a pastor to instruct unconverted persons , and to joyne in communion with them , but as for desperate enemies and blasphemers , he was not to waite on them , nor to exhort them with meekenesse . and if this text prove any thing it will conclude against our brethren , that such as deny the power of godlinesse , should not be hearers of the word , and farre lesse ( as our breathren reason ) members of the visible church . can any ( sayth the author ) judge such persons fit materials for the constituting and edifying of a church , who are more fit for the ruine and destruction of the church , such as leave their first love ( as all hypocrites will at length do ) they procure the removall of the candlestick . answ. the argument must be thus formed . all these whom god intendeth shall edifie and not ruine the church , are to be only members of the visible church : but all knowen hypocrites are such ; ergo. the proposition is false , for if we speake of gods secret intention and his decreeing will ; it is not a rule for the church to square and to regulate them in the choysing or refusing church-members , because god intendeth in his decreeing wi●l , that many hypocrites , such as judas and d●mas , shall be church-members , and let our brethren judge if they be fit materialls to edifie the church . if we speake of gods revealed will , the proposition also is false ; for by our brethrens doctrine , it is gods revealed will that the church receive as church-members latent hypocrites , such as simon magus , acts . who are conceived to be regenerated , as the church , acts . conceived simon magus to be a sound believer , as our brethren say , and yet latent hypocrites , are no lesse unfit materialls to build the church , then knowen hypocrites . . we doe not thinke that hypocrites fallen from their first love , and by scandalous living declaring themselves to be such should bee kept in the church . but so the author alleadgeth , revel . . that the church of ephesus falling from her first love , must bee a false constituted church , in which there were members fitter to ruine , then to edifie the church . and yet certaine it is , paul , eph. . and christ , rev●l . . acknowledgeth the church of ephesus to be a true visible church . we passe ( saith the author ) the types of the old testament , which yet are not without their due weight . rough stones were not laid in the building of salomons temple till they were hewen and prepared before , king. . . and behold a greater then salomen is h●re , the attendance of the porteres suffering none to enter into the temple who were uncleane ( chron. . . ) doth evidently type forth the watchfulnesse of the officers of christs church , to suffer none uncleane in estate or in this course of life , to enter into the fellowship of the church , which ought to be a communion of saints . their apology sayth a though all israel were admitted to the fellowship of the ordinances administrated in the synagegne , yet none uncleane were admitted into the temple ; for revel . . without are dogs , &c. so master can and robinson presse this place . answ. in this type many things are loose and doubtfull . . we desire a warrant from the word , that the temple was a type of a visible congregation , and that all must be as really holy before they enter into a visible congregation , as they behoved to be typically holy , who entered into the temple of jerusalem . the temple is a type of christs body , iohn . and of the church of the new testament invisible , which must consist of sanctified ones , but how it is a type of the visible church we see not . for the lords spirituall building whereof the corner-stone and the foundation is christ ▪ is the church invisible built by faith as lively stones upon christ , pet : . . unto you therefore which believe he is precious , v. . yee also as living stones are built up a spirituall house . opposite to the disobedient , v. . who stumble at the word , v. . cor. . . yee are gods building , eph. . , , . expressely the building are these who are built on the doctrine of the prophets and apostles , and grow up into an holy temple in christ , and are the habitation of god through his spirit . this cannot agree to a visible church , the members whereof may be ( as our brethren teach from revel . . ) hypocrites who fall from their first love . yea also the laying on of stones on the bulding is not the act of inchurching , or of union to a church , as it must be , if the comparison prove the poynt , but the joyning of the stones to the building is the union of these stones by faith to christ , the chiefe corner stone , as is expounded , pet. . to whom comming as to a living stone , v. . yee also as liveing stones are built , &c. yea , and peter doth not build this comfortable doctrine all upon the comforts of a church-state in a single congregation ; for many of these to whom he writ , were dispersed and persecuted through pontus , asia , and cappadocia , &c. and might have , and had an union with christ by faith without a church union in a parish . . though in this type were signified a morall obligation , that all before they be inchurched in a visible congregation , should be converted , how is it proved that the church should receive none to a visible congregation till they bee converted ? for these are farre different . all should be converted , but there is no new law commanding the church to receive none into her fellowship , but the converted . . the hewers of stones or builders of the temple , must typifie pastors in office , dressing stones for the spirituall building , our brethren make them to typifie private christians out of office , and deny that any pastors as pastors doe fit and prepare stones to bee layd on the spirituall building . also none layd stones on that temple save onely builders by office , but by our brethrens doctrine , onely pastors doe not convert soules . there were no stones at all in the temple of jerusalem , but choice and well squared stones , are no members of the visible church but the chosen of god ? . if the porters typifie the ministers of visible churches , first only porters hold out the uncleane ; ergo , onely pastors should hold out the scandalous , but you admit the whole church with equall authority to take in , or refuse church-members . . if the temple be a type of the visible church , then no prophane person , nor uncircumcised in heart should meet with the visible church to heare the word , for hearing of the word prophanes the holy things of god. this you cannot say , for infidels may be , as you say , fellow-partners with the church , in hearing the word . . robinson holdeth a that abrahams seed , and so all the jewes were to separate themselves from the world , that they might be a visible church to god , but we read not that the porters were to hold out any wicked person . yea jer. . professedly they came to the temple of the lord who were theeves , adulterers , and wicked persons . and so by that neither are the porters of the visible churches of the new testament to hold out unconverted persons because they are unconverted . lastly , the place , revel . . . for without are dogges , &c. is fouly abused when it is applied to the visible church , where there may be , and ordinarily are dogges ; yea and liers , revel . . . idolaters , v. . napper , pareus , marlorat , expoundeth it of the kingdome of glory , for it is that kingdome spoken of , rev. . . but within that kingdome cannot enter any thing that defileth , neither what soever worketh abomination or maketh a lie , but they which are written in the lambes booke of life , but it is against all reason and the lords word that in the visible church is nothing that defileth , that is no sinne , but onely those who are written in the lambes book of life . this is the very doctrine of anabaptists though we know our deare brethren hate that sect , and their doctrine . a robinson . the purest church on earth may consist of good and bad in gods eye , but the question is about the true and naturall members , whereof the church is orderly gathered , but as it were fond philosophy , in the discription of wives and children , to make rebellion a naturall property of a child , and whoredome of a wife , so it is as profane divinity to make ungodly persons the true matter of the church , and prophanenesse a property of the same , because many seeming saints creepe in . answ. if the holiest church visible on earth consist of good and bad , before god , then to be partakers of the divine nature , temples of the holy ghost , saints by calling , is not of the essence of a visible church , nor is it essentiall to make one a member of the visible church , that he be converted . it is sufficient that he be a professor of the faith. and it is a poore comparison to say , that prophannesse cannot be put in the description of a visible church , for in the essence of a visible church as visible , we neither include holinesse nor propanenesse , but only a visible company professing the faith of christ and called by the ministery of the word , whether they be believers or unbelievers it is all one , neither of the two belongeth to the essence of a visible church : a visible church is saved in the number of fourty , all being converted , or in . being all unconverted , so they be externally called by the ministery of the gospell and prosesse the same . and it is as foolish to make holinesse the essence of a child , as to make it of a visible church , and as vaine to make chastity the essence of a married wife ; for this is not our philosophy , but a conceit of mr. robinson falsely imputed to us . a robinson . all the churches that ever the lord planted consisted of good only , as the church of the angells in heaven and of mankind in paradise . god hath also these same ends in creating and restoring his churches , and if it were the will of god that persons notoriously wicked should be admitted into the church , then should god directly crosse himselfe and his owne ends , and should receive into the visible covenant of grace , such as were out of the visible estate of grace , and should plant such in his church for the glory of his name , as served for no other use , then to cause his name to be blasphemed . answ. this argument proveth that the visible church is not a visible church , except it consist of onely holy and gratious persons , without any mixture ; and so not only holinesse in profession , but holinesse reall and before god is required essentially to a visible church . then pastors , doctors and professors , binding and loosing , clave non errante , are not a visible church . yea , this is downe right anabaptisme that no visible churches are on earth , but such as consist of reall saints only . . it is most ignorantly reasoned , that god in creating man and angells good , did not intend that they should fall by his permission , but that they should continue holy and then god was frustrated of his end , as arminians and socinians teach . so sayth a arminius antiperk . b corvinus . the remonstrants c at dort , and d socinus , that god intendeth and purposeth many things which never come to passe . . his decrees faile and are changed . . men may make gods decrees of election fast and sure , or loose and unsure , as they please . . here is much ignorance that god intendeth nothing that may be against the glory of obedience due to him , as law-giver ; as if sinners and hypocrites being in the church because they are dishonorable to god , should crosse gods end , and purpose : so tertullian e bringeth in some whom he calleth dogges , thus reasoning against providence , which suffereth sinne to be in the world so contrary to his will and goodnesse : and who denieth but christ commanded judas to preach , and that the apostles according to gods will and cammandement received ananias , saphira , simon magus in the visible church by baptizing them ( for i hope the apostles sinned not against gods revealed will in admitting them to the visible church . ) and shall we say that god directly in that crosseth himselfe and his own ends , because god gathered hypocrites into his churcch , and yet they dishonour and blaspheme the name of god ? whiles robinson saith , gods maine end in gathering a visible church is , that they being separated f from the world , may glorifie his name , he speaketh grosse arminianisme , that god faileth in his ends . lastly , he saith that god cannot will that persons notoriously wicked should be in his visible church , for then he should crosse himselfe and his owne ends advert ( notoriously ) is vainely added , seeing we teach that notoriously wicked ought to be cast out of the visible church ; as also if he shall will wicked persons , let alone notoriously wicked , or latent hypocrites to be in the church , yea or in this visible world , he should by this arminian argument crosse himselfe and his owne ends ? do you believe with arminians that gods end is , that angells and men should have stood in obedience , and that a redeemer should never come to save sinners ? and that blasphemy and sinne is against gods purpose and intended end , and that sinne crosseth him ? but when all is done it is his intention and revealed will that hypocrites be invited to the visible and preached covenant , and yet he knoweth that they are out of the visible , yea and invisible state of grace . a robinson . in planting the first church in the seed of the woman , there were only saints without any mixture , now all churches are of one nature and essentiall constitution , and the first is the rule of the rest . answ. though god planted adam and eve two restored persons , to be the first repenting church ; from gods fact you cannot conclude a visible church gathered by men , should be voyd of all mixture , so as it is no visible church ; if it be a mixed company of good and bad , this is contrary to his owne commandement , mat. . go and call as many as you finde . . gods acts are not rules of morall duties , his word and commandement doth regulate us , not his works . god hardeneth pharaos heart , should pharao harden for that his owne heart ? god forbid . robinson . cajan that evill on was broken off , and cast out of the church , and by moses it is imputed for sin , that the sonnes of god married with the daughters of men ; ergo , it is far more unlawful to contract with the wicked in a religious covenant of the communion of saints . answ. wee grant such as cain are to be excommunicated , but what then ? ergo , none can be members of a visible congregation but such as abel , we love not such consequences , a though god forbade his people to marry with the canaanites , yet he forbade not that the godly and ungodly should come to the temple together , and that noah and cursed cham should be in one arke together . . though it be a sinne that the wicked should mix themselves with the godly and come unto the kings supper without the wedding garment , yet that is not the question , but if the pastors inviting all to come to the supper do sin , and . if the church be not a true visible church , though it consist of good and bad . robinson . circumcision is a seale of the righteousnesse of faith , gen. . . rom. . . now to affirme that the lord will seale up with the visible seale of faith any visibly unrighteous and faithlesse person , were , that god should prophane his own ordinance . answ. god doth by this argument profane his owne seale , when a visibly wicked person is sealed with the seale , as when one visibly unrighteous is sealed , for the latent hypocrite profaneth the seale of righteousnesse , as the open and visibly unrighteous and faithlesse person doth . yet it is gods command that the latent hypocrite have the seales of righteousnesse , since the church conceiveth him to be a sound professor ; ergo , by your doctrine god commandeth to prophane his owne seales , but this is the wicked reasoning of arminians , and socinians . so arminians against perkins , corvinus against molin●us , the arminians at the synod of dort would prove an universall grace accompanying the word and sacraments , and they say that sacraments doe not seale remission of sins , redemption in christ , and that they be empty and toome ordinances yea and mocking signes , except all who receive the seales , both elect and repro●ate be redeemed in christ , and have grace to believe . but the truth is , god doth not prophane his owne seales , because he commandeth that they be received with faith : and let us see where any male child , reprobate or elect , borne amongst the iewes , but he is by gods commandement to be circumcised , yet that seale was an empty ordinance to thousands in israel . . nor is the seale , a seale of righteousnesse , actu secundo , sed actu primo it is a seale of righteousnesse , as the word of god is the power of god to salvation , not to all , nor of it selfe , but by the efficacious grace of god , to every one that believes . iohn baptist ( saith robinson ) christ and his apostles being to repaire the desolation of sion , did not by the coactive lawes of men s●● ffle together good and bad , as intending a new monster or chimaera , but admitted of such and none other , as confessed their sins a and justified god , and were not of b the world , but chosen out of it , and c did receive the word gladly , and communicated all of them in all things , as every one had neede , and that in gladnesse and singlenesse of heart , as receiving testimony of the holy ghost himselfe , that they were such as should be saved , as were d all of them purchased by the blood of god , as e for all for whom there was cause to thinke god , as whom the apostle f did remember in his prayers with gladnesse , being perswaded that god would perfect his good worke begun in them , as became him to judge of them all , being all partakers of the grace of god with him in the confirmation of the gospell , and after whom all he longed from the g very heart roote in christ , and for all whom he gave thankes , alwayes making mention of them in his prayers , without ceasing remembring their effectuall faith , diligent love , and patient hope in the lord jesus , which did grow in every one of them . answ. here is much scripture abused to no good use ; . that coactive laws of princes be the onely way of inchurching people , we never taught ; but of this hereafter . . he calleth the kingdome of god which is a draw-net of good and bad h a called company invited to the supper of the gospell , whereof many are called , but few are chosen . i which is the field where grow wheat and tares k the barne-floore wherein is corne and chaffe . l he calleth ( i say ) these men good and bad shuffled together in a new monster or chimaera . sinne is a monster , but that it should be in the world is not without the decree of efficacious providence , except we turne epicures with arminians . . that all and every one baptized by iohn baptist justified god , and were true converts is more charity , then the verity of the text luk. . can warrant . . and that the visible church consisteth onely of men chosen out of the world , as he spake from ioh. . is a plaine contradiction to that ( many are called , but few chosen out of the world ) and serveth much for huberians , who will have all the visible church chosen , and for arminians who make all in gods intention separated from the world , and so make election to life eternall , as universall in the visible church as the preached gospell . . it is an adding to the text , acts . that the visible church ( all of them ) and you say did communicate in all things with singlenesse of heart , and were to be saved . for we have not so much charity to bestow on an●nias , saphira , and simon magus , who were added to the church visible : but why call you this the testimony that the holy ghost giveth of all them ? where did you reade or dreame this ? the holy ghosts testimony is true , and what divinty is it , that all added to the visible church shall be saved ? deeme you with origen and some others that none are eternally d●mned ? . and you say of the visible church , acts , . . all of them were redeemed by the blood of god. if luke had said so , i could have believed it , but your saying is groundles . all whom they are commanded to feede , and all who were to be devoured by grievous wolves , and all the drawen away disciples of false teachers , . . are all these redeemed by the blood of god ? th●● church is an arminian chimaera : that all to whom the gospell is preached by feeders and pastors , must be obliged to believe that christ by his blood redeemed all and every one of them , is arminianisme . a corvinus and b jac. arminius , c nic. grevinchovius d episcopius , e socinus f smaleius g ostorodius will thanke you , for they hold that christ gave his blood for all the damned in hell , and purposely to redeem them , and for his part gave his life for all the world , and especially for the visible church . . that the apostle gave thanks to god , for the sound faith of all who professed the gosspell at rome , and were perswaded that god would perfect the worke of salvation in all and every one of the philippians , is a wicked dreame , that they were all partakers of the grace of the gospell , and that all the thessalonians , without exception had effectuall faith , diligent love , and patient hope . all this is said , without ground of gods word : and contrary to the word . were there none , rom. . servants of sinne ? none who walked after the flesh ? rom. so rom. . and phil. . . . phil. . . thess. . . thess. . , . none in philippi whose god was their belly ? none who minded earthly things ? no dogs ? no evill workers ? a robinson ; the jewes were forbidden by god , under the law to sow their field with diverse seeds , and will he sow his own field with wheate and tares ? and b the lords field is sowen with good seed , mat , , . his vine noble c and all the seed true , his church saints and beloved of god d but through the malice of satan , and negligence of such as keep the field adulterate seed and abominable persons may be . answ. god who is above a law forbiddeth the father to kill the son , yet may he command abraham to kill his son , in positive lawes , such as sowing of seeds , gods practice is not a law to us ; i remember jesuites , especially suarez , didac . ruiz molina , laessius , lod. meratius hiero. fasolus and their disciples , the arminians , labour to prove that god cannot predeterminate the will of man to the positive acts that are in sin : for then he should be the author and cause of sin which he forbiddeth us to do , and he would not do himselfe , say they , that which he forbiddeth us . which is but in the generall a weake answer , for it followeth not hence , that he is the author of the malice , because he praedeterminates the will to the positive act of sinning . for though god in his working providence permit wicked men to be in the church ( as you cannot deny his providence here ) yet doth it not follow , that he soweth wicked men in the church . nor doe we say , that it is the lords appoving and revealed will that hypocrites should joyne with his friends at the marriage supper of the gospell , they wanting their wedding garment . it is hypocrites sin that they joyne themselves to the church , they being heart enemies to the truth . and in this respect god soweth them not in the church . but the question is if the church and pastors sin in receiving such into the bosome of the church , because they see not , in conscience , that they are regenerated : that we deny , yea the servants bid all come whom they finde . mat. . . and that by the commandement of god. and in this respect god doth not plant his visible church a noble vine , and a field sowen with good seed , yea it is his revealed will that the church and the servants of god invite all to come to wisdomes banquet , prov. . . . and so all the called externally are not the choise vines . this you are to prove , that the visible church in all its members , or essentially as it is a visible church is a choise vine , and an holy seed . nor is it the pastors negligence that tares grow in the lords field ( though it be satans malice ) yea the pastors here are to invite all to come in , and to call externally all to come to christ. that they who are invited give not obedience is their own wickednesse , but neither the churches , nor the pastors sinne . ( a ) robinson . there be amongst you hundreds and thousands partakers of the life of god in respect of your persons , but in respect of your church communion , and your ordinances , you are all alike , because you are all alike partakers of one set forme of worship . answ. the church of the jewes so should be a falsely constituted church , because however there were many believers amongst them , yet all are commanded to receive one ministery of sc●ibes and pharisees sitting in moses chaire . but know that the leaven of the externall worship ( except it evert the foundation ) doth not make the church a falsely constituted church . a robinson , mr. smith truely affirmeth your church to be a greater antichristian ministery and worship then rome , as the temple which sanctifieth the gold , and the altar which sanctifieth the offering is greater then the offering : so the temple of the new testament , the church and people of god , by whose faith all the ordinances of the church are sanctified , is greater then the ministery , worship , or any other ordinance , and being idolatrous is a greater idoll . answ. this is a new poynt of divinity that the faith of the ministery or congregation sanctifieth the worship ; as the temple did the gold and the altar the offering : yea though the minister were a judas , and the people latent hypocrites , the ordinances of god lose no authority , for all the ministeriall sanctifying of the ordinances is from christ the instituter , not from the instruments ; and the donatists did suspend the power of the ordinances of god , upon the holinesse , or unholinesse of the instruments . . the ministery in its substance is not antichristian , though it be from the antichrist . for prelates giving of a ministery is not to be measured by the particular intention of the ordainers , but by the nature of gods ordinances , and the generall meaning of all the catbolick church . robinson here objecteth , the law sayth nemo potest plus juris in alium transferre , quam ipse habet . prelates have no calling of god themselves , therefore they cannot give it to others . answ. prelates reduplicativè , as prelates have no calling , yet as pastors they have , and antichristian prelacy destroyeth not the essence of a pastors office in the subject . they object , as a prelate he ordaineth ministers , and not as a pastor . answ. . as a prelate he usurpeth to give a ministery , but as a pastor he giveth it . . he invadeth the place of the church and with consent of the church standeth for the church , though he be not the church , but a simple pastor , therefore what ministery he conferreth , it is the deed and fact of the church . . they object , no man can give that which he hath not . answ. no man can give that which he hath not , neque virtualiter neque formaliter , true ; what he hath in no respect , that he cannot give . what he hath in vertue or in some respect , that he can give . what baptisme the hereticall minister hath ministerially , that he may give validly . a hieronimus saith , the luciferians admitted baptisme conferred by an heretick , but not a ministery , anatolus was consecrated by dioscorus , faelix by the arrians , as mr. b ball observeth . so c bellarmine . d gratian e nazianzen , f august . they say g we finde it by experience that the refusing of church-communion hath been blessed of god , to their conversion who were holden cut . answ. manass●h his being bound in fetters was a meanes of his conversion . david by his afflictions learned to keep gods commandements : did therfore the persecuters of manasseh or david right and lawfully ? the apostles ( say they h had commission to baptize none but disciples , mat. . . answ. see you doubt not of a warrant for baptizing children , who are not disciples : for then the apostles from this place had no warrant to baptize the infants of believers . we should ( say they i open the doores of the church more wi●● then god alloweth , how shall we lay wittingly and willingly dead stones in the living temple ? if christ be a head of pure gold , and the churches golden candlestick , how shall we be allowed to put in leaden members ? answ. this argument is against the lords dispensation , because not without his providence are hypocrites in the church . it is not against his commandement , for he alloweth and commandeth the church to take in hypocrites , so they professe the truth , and so commendeth that leaden toes and members be added to christ the head of gold . christ is the head of the invisible church properly and according to the influence of the life of god , but he is the head of the visible church as it is such according to the influence of common gifts , which may be in reprobates . and they may be this way in christs body , who are not of christs body , as augustine sayth . we are ( say they ) accessary to the prophaning of the lords ordinances . answ. so far as they are notoriously scandalous they are to bee cast out of the church , and debarred from the seales . the church ( say they ) shall be pestered with prophane and carnall men , and the blind shall lead the blind , if all be admitted to church f●llowship . answ. the admission or keeping in of all to partake especially of the lords supper , we doe not allow . . the multitude of carnall men in the church is an inconvenience of providence , and resulteth by accident , from the receiving of professors to christs body visible ; but it is no kindly fruit growing therefrom . a faithfull servant ( say they a would admit none into his lords house , but servicable instruments , therefore neither may the stewards of gods house ( which is a spirituall building ) admit any but men of spirituall gifts , living stones , sanctifyed and meet for the lords worke. answ. the comparison halteth many wayes . . all in a noble mans house , are not stewards , you make all the church to be stewards having the power of the keys to put in , and out . . members are received into the church , not onely because they are serviceable , for the masters use , but to be made servicable and to be polished by the word of god , and care of pastors , but servants are taken into great houses because they are servicable ; for if that follow , that they are made more servicable , it is not the intent of the lord of the house , or of the under-stewards . . the oeconomy of princes houses is no rule for the government of the house of the king of kings . mr. coachman b while the materialls and pillars of the house are rotten , and the house founded upon briers , brambles and rubbish , that is , while wicked men are members , no discipline , 〈◊〉 reformation , no censures , no election by the multitude will doe good . answ. the connexion is naught , the fruit and power of gods ordinances depend not upon the conversion or non-conversion of the instruments , the preaching , sacraments , censures are of themselves golden and exercisers and dispensers thereof , following christs direction therein are golden , eatenus in so far , though in respect of their personall estate they be wooden and clay members voyd of faith . . it is false that the visible church is founded upon men or their faith. god strengtheneth the barres of his own sion . and christ and the gospell are the pillars thereof . nay the church strandeth not upon peter and paul and the apostles faith subjective , because the apostles were holy men and believers , but upon the apostles faith objectivè , that is , upon the saving truth that the apostles delivered from christ to the churches , ephes. . . cor. . , . mat. , v. . quest. . whether or no there be a true church communion with ordinary hearers of the word , who cannot be admitted to the lords supper , and what union excommunicated persons who d● heare the word have with the visible church ? and how the preaching of the gospell is an essentiall note of the visible church ? for the clearing of these confiderable poynts tending much to a fuller understanding of a true visible church in its right constitution , let these considerations make way to what we can say of these poynts . . dist. there is a difference betwixt ordinary and setled bearers of the word , and transient and occasionall hearers . . dist. publick ordinary preaching for the converting of soul●● is a publick church - worship . another set way of ordinary publick use of converting soules , by preachers not in office , wee know not . . dist. some be members of the visible church properly and strictly , such as are admitted to all the seales of the covenant and holy things of god. others are lesse properly , or in an inferiour degree , members of the visible church , such as are baptized and are ordinary hearers of the word , but not admitted to the lords supper , of old the catechumenoi were such . as there be decr●●s of citizens , some having all the priviledges of the city and some onely right to some priviledges , but not to all . . some have right to all , and are most properly in the visible church . . dist. excommunication being medicinall and for edificati●● , cannot cut off the member close , except we should confound killing and curing . . dist. there is a note of a ministeriall church , such as is preaching of the word of god , and a note of the visible church of believers , and obedience professed to the word preached is such a note . . dist. preaching of the word may well be a note of the church invisible in fieri while it is in gathering , because god purposeth to convert where the word is purely preached . . a note of the invisible church already constituted , in so far as it is obeyed . and. . a note of the ministeriall church , in respect where god holdeth out the standard of the preached word , there is his ordered army . . conclusi . to communicate with the church ordinatily and of set purpose is an act of externall church communion . . because if the preacher in preaching edifie the church convened for that effect to receive edification , and if he convince the i●fidell by preaching and cause him fall downe and worship god , and report that god is in that meeting , then to communicate with the church in hearing and preaching is an act of externall church communion . because an act of worship terminated and bounded upon the church is a church-act . but the prophet prophecying in publick to the church edifieth the church and converteth infidells in causing them to worship & acknowledge gods presence in a church-meeting . as is cleare . . cor. . . he that prophecieth , edifieth the church . v. . v. . seek that you excell to the edifying of the church . . yet in the church i had rather speak five words with my understanding , &c. . if therefore the whole church be come together into some place and all speake with tongues , and there come in these that are unlearned and unbelievers , will they not say that yee are mad ? . but if all prophecy and there come in one that believeth not , or one that is unlearned , he is convinced of all , &c. and that this is a church-meeting formally , it is cleare , because it is said , . let your women keepe silence in the churches , now women out of a church-meetings are not commanded silence , for tit. . . they are to teach the younger women : and at home in the house , prov. . . she openeth her mouth with wisdome , and the law of grace is in her lips . acts . . and upon the first day of the week the disciples came together to breake bread , and paul preached to them . had they not then a church communion in hearing the word , as in the receiving the sacrament : our brethren say that eating one bread together at the lords table is properly a church communion . for thereby , we may eat one bread we are one body , for we all partake of one bread cor. . . but heating one word is not a church-communion , because infidels and turkes who are not members of the church may heare one word , cor. . . i answer . wee speake of a professed and resolved hearing . turks and infidels comming in without purpose to joyne with the church , as cor. . . . are not such hearers . . if this were a good reason , a latent hypocrite eating one bread with sound believers at the lords table , should keepe no church-communion with the church , for by our brethrens doctrine , a ●ypocrilt is no more in deed and truth a member of the visible church then a leg of wood is a member of a living body . but we hold that he is a true member of the church as visible , and that his binding and loosing with the church ( suppose he be an elder ) is no lesse valid in heaven , when christs order is followed , then the binding and loosing of a believing elder , and therefore that his eating at the lords table is an act of externall church-communion , and of visible fellowship in a visible body , and the same is every way strong for a visible church-fellowship , in hearing the word , for that same christ and fellowship with him , which is sealed in the sacrament , is preached in the word ; and as joynt communicating of hypocrites and believers is an externall church-communion , ought to seale an internall communion with christ and his church , so the joynt-hearing in a professed adjoyning to the visible church it a compartning visible in a visible worship , and a prosessing of an union with that same christ and his church in the same word preached . for as the apostle concludeth the unity of the catholick church by one baptisme , so doth he conclude it from one faith , and one lord of the covenant preached to all . . the visible church of called and chosen , and not chosen , is the scope of the parable , mat. . and luk. . . . &c. now v. . mat. . all are bidden come to the supper , and be joynt-hearers of the word of the gospell , though all be not choses who are externally called . . also if converting of soules to the faith of christ be the most formall and specifick act of edifying , and of laying stones upon the chiese corner stone in the building , pet. . . . seeing edifying is the end whereof christ ascending on high , gifted his visible church with pastors and doctors , eph. . , , . then hea●ing and joynt-hearing of a sent pastor , rom. . . must be formally externall co●worshiping in a visible church . for our brethren hold that there be now no pastors under the new testament , but in relation to a particular and visible congregation . now if our brethren say , that pastorall teaching is an act of a visible church , hearing of pastorall preaching must also be an act of church worship . for they are relata quae se mutuo ponunt & tollunt ; yea members of a visible congregation have no church-worship except receiving of the sacraments and church censures , if hearing of a pastor be not church-worship . . under the new testament every congregation to our brethren is a visible mount sion . now if under the new testament the people are to incite one another to publick church worship , and say . let us go to the mountaine of the lord , to the house of the god of jacob. and he will teach us his wayes , esa. . . and if they shall publickly worship and aske the way to sion , that they may be joyned in covenant to the lord , jer. . v. . then is hearing of he doctrine of gods wayes and covenant , a publick church-worship , and the service of the church or house of the god of jacob . but the former is true ; ergo , so is the latter . . if it be not church-worship to heare the word , a pure and sound preaching of the word is no note of the church , contrary to the word , and the unanimous consent of the reformed churches . . hearing of the word is a worshiping of god. ergo , the church-hearing of the word must be church-worship . for all professing by their visible communion in hearing the word , one faith , one lord , one hope of glory , and that as one visible body , must thereby testifie they be all joynt-worshippers of christ and of one god , whose covenant they preach and heare . . professed hearing separateth a visible member of the church ( in genere notarum visibilium , in the kind of visible marks ) from an infidell and turke no lesse then the receiving of the lords supper doth . . professed hearing maketh the hearer under a ty of being particularly rebuked of his sinne , but particular pastorall rebuking being done by the power of the keyes presupposeth the rebuked to be within ; for the church cannot judge those who are without . . conclu . excommunicated persons though they be debarred from the lords supper , and delivered to satan , and to be accompted as heathen and publicans , yet are they not altogether and every way cut off from the visible church . . thess. . . if any obey not our word by letter , ●arke such an one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the note of excommunication ( saith a beza ) and have no fellowship with him , that he may be ashamed , that is , as calvin well expoundeth , exclude him out of the company of the faithfull , and excommunicate him . so also c bullingerus d marlorat and e iodoc. vullichius , v. . yet accompt him not as an enemy , but admonish him as a brother . i know mr. robinson f denieth this place to be understood of any excommunicated person , but he willeth the thessalonians not to countenance , but to shew their dislike of idle persons ▪ and his reasons are . . because if christ biddeth accompt the excommunicated person as an heathen and a publican , would paul thereafter accompt him as a brother ? . idolaters and hereticks are to be excommunicated , and will you have such a brotherhood , as brother idolater ? but i answer , . we read not in the new testament , where christ , or his apostles bid break off christian fellowship with any but there is excommunication signified . if these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have no fellowship with him , that he may be ashamed , signifie , not to forbeare fellowship with him , as a cast out person , but only to shew their dislike of the sin , that he may see it , and be ashamed : as robinson sayth , there is no more punishment to be inflicted on a contumacious person who will not obey the apostles words , then is inflicted for any sinne to which contumacy is not added ; for we are to shew our dislike of any sinne , even the seene infirmities of our brethren . for augustine saith , peccatum tuum est , quic quid tibi non displicet , every sin in another is thine , against which thou shewest not thy dislike . . the law of nature doth inforce , that lev , . . we should generally rebuk our brethren , and so shew our dislike for any sinne . . be not mixed in fellowship with such a man , is a publicke ab●●nence from communion with him , else it doth not shame him . for every showen dislike or not-communion with another in his sinne , is not that which will put publick shame on him , that he may repent , as is intimated here . . christ biddeth not accompt him a publican , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of similitude . simile qua simile non est idem . every thing like is not the same . so that he may well be accompted as an heathen , not being altogether an heathen , and yet a brother , whose salvation and gaining you must intend . nor is it altogether against the comparison of christ , and that gentle waiting on perverse idolaters and excommunicate persons to admonish them as brethren . seing it becommeth us to be mercifull as our heavenly father is , tim. , . mat. . . and we must forgive our offending brethren seventy seven times , mat. . . and therefore though he were twice excommunicated , he is to be dealt with as a brother . and an idolatrous brother is no worse then a samaritan neighbour or friend . . if excommunication be a medicine of the church toward a sick sonne , the end whereof is salvation , that the spirit may be saved in the lords day , cor. . . that he may learne not to blaspheme , tim . . that be may be gained , mat. . . ergo , he is not altogether cut off from the church , for delivering to satan is medicinall , not vindictive , as the great excommunication is which is called anathema maranatha , which we cannot use , but against such , as have sinned the sin against the holy ghrist , and is hardly discerned , and i would think , such an one as julian the apostate should be debarred from the communion of the word preached . but these who are ordinarily excommunicated for contumacy and particular faults , and not for universall apostacy , are not altogether excluded from all brotherhood of the church . . if the excommunicate person be excluded from all priviledges of church-fellowship , then also is he excluded from hearing the word as a sick patient under church-medicine , for it is a pastorall , and so to our brethren a church-act , that the shepheard strengthen the diseased , heale that which is sick , bind up that which is broken , bring againe that which is driven away , seeke that which is lost , ezec. . . and feed the flock with knowledge , as a pastor according to gods heart and a bishop . jer. . . act. . . pet. . . jerem. . , , . jer. . . esay . . z●ch . . , , , . it is a pastorall act to preach with all authority , reprove , rebuke , exhort with all long suffering and doctrine , tim. . . . he should as a pastor teach sound doctrine , exhort , convince the gainsayers , and silence heretickes , tit. . . but seeing the excommunicated person is not excluded from hearing the word , and the pastor hath a pastorall care of his soule , and is to intend that his spirit may be saved in the day of the lord , cor. . . he cannot be utterly cut off from all church-fellowship . also this authour a saith , that church-members are to be admonished , and if we doe it not , we hate them in our heart , levit. . . and if we warne not an achan , his sin is the sin of all israel . now if an excommunicated brother remaine one , whom we are to gaine , and whose salvation we are to intend , if he be an ordinary coworshipper in hearing , the object of pastorall and brotherly teaching and admonishing , he cannot be wholly excluded from all church-fellowship . and this also proveth that these be members of the visible church in some degree of church-worship , who yet are deba●red from the ●eale● of the covenant . and it cannot be said that the excommunicated person ought not to rebuke his brother , and not hate him in his heart , as levit. . . penall excommunication looseth not from the law of nature . but our brethren make rebuking and mutuall exhorting one of another church duties of watchfulnesse ; then is the excommunicated in some degree of church-membership . nor can our brethren here reply with good reason . indians and turks may heare the word as well as the excommunicated person , and therefore hearing of the word is no note of church communion . i answer , the turke and indian must heare the word , but at the by , and not professedly ; but the excommunicated person by the●ty of his covenant made in baptisme , and that relation he hath to the church under whose cure he is , for the saving of his spirit , and to that gospel which he professeth , is obliged to the church-communion of publique hearing the word ; yea , and according to his oath given , to be subject to the ministery of such a man whom he chose for his pastor , to give obedience to him in the lord , however in that one particular for which he is cast cut , he hath failed against all the foresaid obligations . . the church , as a visible church , exerciseth no medicinall acts upon turks or heathen persons , and doth not repute them as heathen , but doth repute them to be heathen . nor hath the pastors any pastorall charge of turkes and heathens , except they would desire to be baptized and professe the faith . but the church as the church exerciseth medicinall acts of shunning christian f●ll●wship with the excommunicated , and that with a continuated intention even when he is excommunicated , that his spirit may be saved in the day of god , and the pastor hath a pastorall , and so a ministeriall care and obligation of pastorall teaching , admonishing and perswading him to returne to god. . neither doe we meane with a suarez and other schoolmen , that excommunication doth not so cut off a member as it removeth not that baptismall character , or that passive power to receive the sacraments ; or that the prayers of the church are not offered of direct intention , for the inwardly humbled and repenting excommunicated person , while the sentence of absolution be pronounced by the church , as b soto , c adrianus , d and alanus thinketh , because forsooth f innocentius . saith , the excommunicated person , though repenting , and doing what he can to be reconciled to the church , yet without absolution from the censure , he is mortuus ecclesiasticè dead ecclesiastically , and so in heaven also . though g navar , h turrecremata , i richard , k anton. thinke the penitent excommunicated person is included in the generall desires of the church in their prayers , because it is not the intention of the church to exclude a true and living member of christs body from a communion spirituall with christ. but our meaning is , that the excommunicated person is deprived of actuall fellowship with christ in the seales of the covenant , as the l councell of arausican , a gremio 〈◊〉 matris ecclesiae & consortio totius christianitatis climina●us . his sin is bound in heaven , yet so as the salvation of his spirit is intended by the church , see for this m augustine . we understand not a baptismall character , except regeneration and 〈◊〉 of sins , which cannot be taken away by excommunication , and therefore a morall claime to the holy things of god , and that for that time and state is rather removed , then any internall right to christ. therfore some say , in this he loseth rather possessionem quam jus , possession then right . as a nobleman , for some offence , of three dwelling houses that he hath , is confined to one of the three , so as he may not remove from that one ; yet doth he not lose right to the other two . . our brethrens doctrine is , that none can be judged and excommunicated , but those who are within the visible church ; n now none are within to them but such as are supposed to be regenerated and saints ; yea and more , faithfull brethren , not onely in profession ( saith our o authour ) but also in some measure of sincerity and truth . hence none are to be excommunicated and delivered to satan , but regenerated persons ; then it cannot be the churches mind , that the excommunicated persons are wholy cut off from the visible church , since they being the true matter of the church , as our brethren teach , remains therefore a part of christs body in covenant with god , having right to the promises of the covenant , and so these to whom the keyes are given , by our brethrens grounds , and are regenerated , can onely be excommunicated , and none else can be excommunicated , by their way also , for the unregenerated are without , and so cannot be cast out . i know not what mr. robinson can meane p that the church cannot cast out ( as he saith ) any part or parcell of her true matter . the church cannot excommunicate the regenerated , . because ( saith he ) the true matter of the church , hath the forme and essence of the church , and the church cannot cast out her owne essence . . the church should deliver to satan the true members of christs body , which he abhorreth to write . but i have learned of q mr. coachman that onely the converted are to be excommunicated , because they have a spirit to be saved in the day of the lord , cor. . the non-converted are flesh ▪ but truely this is strange , paul speaketh of the incestuous person according to the judgement of charity , as supposing hi● to have flesh and spirit , as he professeth himselfe to be a member of the church ; but truely this is weake : for in the same chapter paul will have drunkards , railers , extortioners , idolaters , to be excommunicated . peter did really excommunicate simon magus excluding him from part and portion in the visible church . act. . . and are such not to be excommunicated because they cannot be cast out , who were never within ? see into what inconveniences our brethren are fallen , while they agree ( i speake with reverence of those godly men ) with anabaptists in the nature of the visible church . but truely hypocrites are within the church , and when their hypocrisie doth breake out into grievous scandals , they are to be cast out of the visible church ; but they cannot indeed be cast out of the invisible church , because they were never within the same , but our brethren still doe confound the visible and invisible church , which in nature and essence are opposed by way of contradiction , if augustine say right , multae oves extra visiblem ecclesiam , & multi lupi intra . for the church invisible as it is such and essentially , is not the church visible ; and the church visible is not essentially invisible . but to returne to robinson , if the regenerate cannot be excommunicated , they cannot fall into such grievous sinnes as incest , murder , and contumacy to the church , which deserveth excommunication . but this latter none can say but novatians . ergo , neither can the former be said . the major is undeniable , whosoever can , and may commit sins deserving excommunication , are to be excommunicated , as christ saith , matth. . . . and paul , cor. . , . now if the converted cannot fall into grievous sins against the church , such as contumacy ; neither can they fall into grievous sins against god , . by this doctrine no professors are to be excommunicated at all , for all within the visible church are either converted or non-converted ; the converted are not to be excommunicated , saith robinson , because they are the true members of the church , and of christs body ; now the non-converted far lesse can be excommunicated , because those cannot be cast out who are not within , as our brethren teach . for they are the false matter of the church , and no part of it , yea ( and as our authour saith , ) have no measure of sincerity and truth ; and therefore cannot be members of the church . now the church ( say our brethren ) cannot judge those which are without , cor. . . this opinion is just the opinion of the anabaptists , that the true members of the visible church are onely regenerate persons , and they onely have the essence of the true membership , which is false ; they are within the visible church , and truely within the net , and a part of the ground called the kingdome of god , matth. . . though they be not members of the invisible church of believers and the redeemed in christ. . the nicolaitans , iezabel , the false apostles , the spreaders of balaams doctrine , revel . . and those who offend in christs kingdome are all necessarily either not to be excommunicated at all , or necessarily they are all unconverted , by robinsons doctrine , or all converted , by mr. coachmans way . and the church then shall not bind and loose in heaven , but clave errante , except they be all known certainly to be converted who are excommunicated , or certainly knowne not to be converted . but this were ridiculous ; the object of excommunication by christ is one which refuseth to heare the church , whether he be converted , or not converted . . all our divines standing for the cerainty of the perseverance of the regenerated , answer papists and arminians alledging for the apostacy of the saints , the example of the regenerated who may be excommunicated , that excommunication doth never evince that the person excommunicated is out of the state of grace , but onely that he hath fallen into a scandalous externall fact , which deserveth that he should be delivered to satan , and that one may be a member of the visible church and converted to god , who is excommunicated . lastly , robinsons arguments doe bewray great ignorance in the doctrine of the true church ; to wit , that first it should follow , that if the church excommunicate a converted person , it should destroy its own essence ; for conversion is the essence of the invisible church , not of the visible church , and is not destroyed by excommunication . but the beleever is edified thereby , for he is delivered to satan for the destruction of the flesh , that the spirit may be saved in the day of the lord ; but that he is cut off from the visible church is no more inconvenient , then to cut off a rotten apostume of excrescent carnosity of the body , which hurteth the physicall integrity of the body , but doth not take away any part of the essence , so as it should not thereafter be a living body . his mixt argument hath a cry , but no force ; it should follow that the member of christs body ( saith he ) should be delivered to satan ; which is not inconvenient , for this is the ordinance of christ to save the mens spirit , and to teach him not to blasph●me , cor. . . tim. . . it were an inconvenience to deliver a member of christ to satan morally , as cor. . . this is a sinfull deliverance , when one is given over to satan , that satan may worke in him as in his work-house , and as in a childe of disobedience , ephes. . . a converted soule cannot thus be delivered to satan , and this we abhor to write , no lesse then robinson . but to deliver to satan penally , as to a penall tortuter who worketh sorrow and feare in the conscience for sinne , to humble the offender , and to save his spirit in the day of christ , is neither horrour by word nor by writ , but the word of god , cor. . . now to say something of the sorts and nature of excommunication . we acknowledge not what a navarrus and b gregory say , that excommunication , whether just or unjust , is to be feared ; for , the curse causl●sly doth not fall . the sentence is either given out , a jure , vel ab homine by the law , or the persons . secondly , it is either just or unjust . thirdly , and that three wayes ; exanimo , good or ill zeal ; secondly , ex causa , a just or unjust cause ; thirdly , ex ordine , when order of law is kept . an unjust sentence is either valid or null . that which is invalid is either invalid through defect of the good minde of the excommunicators , and this is not essentiall to the excommuncations validitie . that which is invalid this way onely , ligat , it bindeth in fo●o exteriore . but that which is u●just through want of a just cause , it onely bindeth from externall communion ; but because gods ordinances are to be measured from their own nature , and the generall intention of the catholike church , and not from abuses and particular intentions of such excommunicators ; therefore they doe not exclude from the generall church-desires . the fourth councell of carthage , c as also d gerson saith , an unjust sentence neminem gravare debet ; should affright no man. i see not a warrant for division of excommunication into penall and not penall excommunication . the ancients made some excommunication not penall , as the e fifth councell of carthage , and f concilium arelatense . g turraconense , h concilium agathense . as if one should culpably absent himselfe from a synod , erat privatus episcoporum communione ; he was for a space excommunicated from the communion of other bishops . the canonists i infer , that this excommunication was no church-censure ; and k m. antonius of spalato defendeth them in this . but since christ for scandals appointed onely publike rebuking ; or secondly , confessing ; or thirdly , excommunication from the church , not onely of church guides , but of professing beleevers ; l we see not how any are to be excommunicated from the fellowship of the clergy , or church-guides onely . for christ ordained no such excommunication . and therefore wee are to repute this a popish device . zosimus m saith zancbius , n celestinus , o hormisda and pelagius . p did threaten to excommunicate iohn of constantinople from the communion of the apostolike seat , and of all bishops . spalato his argument q for this sort of excommunication is , thessalonians . . which commandeth all thessalonians to forbeare any fellowship with such as obeyeth not the apostles doctrine , and doth not infinuate any excommunication from the society of church-guides onely . nay , such an excommunication is not in gods word . cajetan r calleth it excommunicatio claustralis , whereby some were interdicted the company of some other church-orders . it is true , that in the ancient church the excommunicated person was debarred from comming to the church to heare divine service . and sylvester appointeth three degrees of excommunication ; first , debarring of the contumacious from entring into the church ; secondly , a suspending of them from communion with the church ; thirdly , an anathema or imprecation by cursing them . so the fifth synod under symmachus appointed first that the contumacious should be deprived of the communion ; and if he should not repent , it was ordained , ●● anathemate feriatur , that he should be cursed . so say diverse of the schoolmen and casuists , as s soto , t paludanus , u cajetanus , x sylvester , y navarrus , that it is not lawfull to heart service , or to be present at a masse with an excommunicated person . but in the z fourth councell of carthage , as a papists acknowledge , no excommunicated person is debarred from hearing the word . but it is to bee observed carefully , that for the same reasons papists think the excommunicated persons should heare sermons and the word preached , that our brethren say , because preaching is an act of jurisdiction and authority , but not an act of order ; and therefore preaching is not an act of church-communion , but common to any who have not received orders , and may be performed , as the reading of the vvord by deacons , and those who have priest-hood or power to administrate the sacraments . and b innocentius the third saith , preaching is proper to priests , who have received orders by no divine law. c indeed leo the first made a law of it , for which cause d suarez saith , that christ in these words , iohn . feed m●sheep ; and matth. . preach the gospel ; gave power of jurisdiction , but not of order onely : it is given commonly ( saith he ) to the clergy to preach , and to deacons , because decentius , it is more fi●ly and decently performed by them then by laicks . though it be true that two cardinals , e toletus and f cajetanus be against suarez in this , and say , that , iohn . peter is made the head and universall pastor over sheep and lambs to feed and governe them . and g navarrus saith , preaching ( soli sacerdotio institutione divina adjuncta est ) is by divine institution proper to the priesthood . yet this excluding of them from comming into the church , was from comming in to the holy place only where the lords supper was celebrated ; and they stood at the church doore where they might heare the vvord , and therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers and murmurers , as h bas●lius saith , and i field , excommunication doth not wholly ( saith he ) cut off men from the visible church , and his reason is good , because they may and often doeretaine , first , the profession of pure truth ; secondly , the character of baptisme ; thirdly , they professe obedience to their pastors ; fourthly , they will not joyne to any other communion . and therefore to say with our author k we dare not , to wit , that though the seed of faith may remaine in the excommunicated person ; yet to the society of the faithfull joyned in a particular visible church , they are not knit , but wholly cut off from their communion . also , he is delivered unto satan , and therefore wholly cut off from the communion of the church ; and so from the seals , he and his seed , as heathen and heathens seed are . we condemne novatians , because ( as l cyprian saith ) they denied mercy to the repenting excommunicated person , and because ( as m socrates said of them ) god onely can forgive sins . and we condemne the donatists , who would not ( as n augustine saith ) receive into the churches commmunion againe such as had delivered to persecuters the bible and other holy things . so we are to condemne these who are more rigorous toward such as are excommunicated , then christ is : for christ keepeth them , as sick children , within his visible church , and useth satan as the physitians servant who boyleth herbs and dresseth drugs for them , while he by gods permission , tormente●hthes spirit with the conscience of sinne . as when a child is sick ( saith worthy o cartwright ) the father calleth a colledge of physicians to consult about medicine , to be given to the child . so i● the contumacious person under the medicine of excommunication administred by the church-presbytery . now this wee cannot say of heathen and publicans . and therefore p augustine sayth excellently , excommunicated persons non esse ethnicos , sed tanquam ethnicos ; are not heathen , but estemed as heathen . c. . and q chrysostome saith the same in sense . yea , i gather this necessary distinction out of the fathers : as chrysostome r theophylactus s hilarius t that they are not members of the visible church actu pleno , in a full act , because they want externall communion with the church , yet actu imperfecto , imperfectly they are members . a second distinction i collect from w ireneus x gregorius y hieronim . z optatus a augustine , that they are exclusi ab ecclesia quoad communionem , non ab ecclesia ipsa . they are excluded from the visible communion of the church , rather then from the church . a third distinction may be drawen from b eugenius c chrysostome d gregor . nazianz●● , while they call baptisme januam spiritualem , and lavacrum animae , the doore of our entry to the church ( for which cause papists , though fondly , place their font at the church-doore ) as the lavat●r of the soule . so as excommunicated persons are within the doore of the visible church , though not admitted to the kings table . . the schoolemen do allow to the excommunicated persons , jus , non consortium ; right , but not fellowsh ●● . e turr●cremaeta f vega. g soto h canus insin●●● distinctionem inter partes & membra ecclesiae visibilis , because of some externall communion that they have , as teeth are parts of the body in a new borne infant ; but they are not members , but they deny them to be members because they are cut off . . i suarez excellently , pr●vantur quoad communicationemcum al●s membris , non quoad esse membri . they are deprived acording to the act of communion with other members , not as if they ceased to be members ; as a member which cannot receive nourishment is yet still a member . our divines from scripture make three degrees of excommunication . . a debarring from the lords supper , mat. . . but it is not indeed a delivering to satan or excommunication : this is called the lesser excommunication . . a delivering to satan , the greater excommunication . cor. . . . of this we speake here especially . . maran-atha in the syriack an is utter cursing till christs second comming . . conclus . wee hold the preaching of the word to be an essentia note of the visible church . our brethren as k mr. coachman l robinson m our present author , deny that the profession or preaching of the word is a true note of the visible church . because , acts , paul preached to the scoffing athenians , who were not for that a visible church . . papists have some of gods ordinances , and hereticks also , as baptisme ; and the old and new testament as the philistins had the arke of god amongst them . . the word may be preached , where christ is but gathering a church , and so is a meane of gathering a church , and therefore not an essentiall note of a gathered and constituted church . but herein our brethren say no more against the reformed churches , then n stapleton ; to wit , that truth of doctrine is no note of the church , because it is not perpetuall and constant . . truth of doctrine concurs to give being to the church and to the constitution of it . o bellarm. this note may be found in other societies and companies beside the church , a● amongst scismaticks and hereticks . more of this please the reader to see in p costerus q in the jesuite gordonius , huntlaeus . and this is the doctrine of socinians , as may be seene in the cathechisme of r raccovia s in theo. nicolaides , and t francis. smalcius , and arminians second both in their w confession : because they think with socinians , that there is no ministery now necessary , and so publick preaching is not a note of the church , especially since every gifted man may preach the word . socinus in his tractate de ecclesiâ , and his catechisme of raccovia , saith . notae evangelicorum nihil valent ; ' doctrina pura est ecclesiae natura & essentia quae dat ei esse , ad●óque signum ejus esse non potest ; cum signum ipsum , a re c●jus est signum , differre oporteat . but the truth is , the preaching of the word hath diverse relations . . as the members of the visible church are in fi●ri , in the way to be gathered , the word preached and believed is a way of gathering a church , rom. . . cor. . . cor. . . acts . . . that same word preached , believed , and outwardly professed is a signe of the visible church . for where gods pastors and shepheards are , there be flocks of redeemed ones , cant. . . iohn . , , . the word simply preached and professed in a setled way of a fixed ministery is a note of a ministeriall church ; this is cleare from gods intention , for he sendeth it of purpose to save his own , as rom. . . acts . . for a man lighteth not a candle in his house for nothing . so this word preached , as it is gods word , is not properly the forme and essence of the church , but as believed and received , it is the forme of the church invisible . . but to professe this word savingly , est signum ecclesiae , non not a , it is a signe , that doth not infallibly notifie to us that such is for this time an invisible church of redeemed ones : for i have not infallible certainty what one man , or what determinate number of men by name are true believers , profession may beguile me , as also the invisible church ( as such ) is believed , and not knowen infallibly by any note or externall marke that incurreth into the senses . neither is the preaching of the word a note or infallible marke of the church ministeriall to all , or in relation to infidels ; for the word preached actu primo & ex naturâ suâ , essentially and of its own nature , is more knowen and more sensible then the church : because the preached word is a doctrine expounding what the true church is , and we do not expound ignotum per ignotius , vel per aequè ignotum . darknesse cannot let us see darknesse , or colours ; only light doth reveale things . but the word preached in relation to unbelievers cannot be an infallible note of the church , for to a blind man the morning as not a sensible marke that the sun is rising ; nor is smoake to a dead man , a sensible marke of fire , because he hath no senses to discerne either . so to the infidell though the word as a sound , or in a literall evidence be clearer then the church , and in a confused knowledge he knoweth the one better than the other ; yet is the true word , in respect of certaine knowledge and spirituall evidence , as darke to him as the church : for he hath not eares to heare , nor eyes to see any of the things of god , either the word preached , or the church ; and therefore the word is both by nature and to us , & naturâ & nobis , in respect of distinct knowledge , more knowen , but not simply as the word , actu primo , but actu secundo , as it both striketh upon outward and inward senses and as i● revealeth and discovereth the things of god , according to that , cor. . . but if all prophecy , and there come one who is an unbeliever , and an unlearned , he is convinced of all and judged of all . v. . and thus are the secrets of his heart made manifest , and so falling downe on his face , he will worship god and report that god is in you , of a truth . so here is gods order how the word preached is a notifying marke discovering to an unbeliever the true church . it i would poynt out one of the kings courtiers by this , that he hath a purple cloak and a blew scarf , if the man to whom i notifie the courtier , do neither know what a purple garment is , nor what a blew scarf is , the marke shall be no marke to him : yet are these sufficient markes in their owne nature , if we suppose that no other courtiers are in that manner apparelled . therefore i would difference betwixt notam notificantem & notam notificativam , a note that of its owne nature doth make a thing knowen , or that which actually maketh a thing knowen to some . the settled professed preaching of the word is a note of the visible church ministeriall , and that there either is , or in gods own time shall be some invisible church of sanctified ones there . . because , deut. . the hearing and doing of gods word maketh the church of the jewes a renowned and wise people in the fight of the nations . . the preaching of the word and administration of the sacraments are proper to the church and distinguish them from other nations , psal. . . hee sheweth his word unto iacob , and to israel his statutes and his judgments , . he hath not dealt so with any nation . so deut. . . . the lords worship is so peculiar to his church as it differenceth them from all others . so esd. . . . esa. . last verse . . the church is defined , acts . . a company of these who professe truly , and continue in the apostles doctrine and breaking of bread . . the planting and gathering of churches is expounded to be teaching and baptizing , mat. . . . . christs sheep heare his voyce in his own sent shepheards , joh. . . . the church is a company built upon the doctrine of the prophets and apostles , eph. . . the church is the pillar and ground of truth , tim. . . because the church teacheth , professeth , and keepeth the truth . so a augustine b tertullian c hierom. d and chrysostome will have us to seeke the true church by the true word of god , and not by mens word . e robinson objecteth first ; profession of the truth made by men of lewd conversation maketh them not the church ; because they deserve to be cast out of the church , but by men visibly and externally holy , mat. . . acts . . act. . , . cor. . . mat. . . . acts . , . answ. these and many other places do strongly prove our poynt ; and especially , that the profession of simon magus who before god deserved to be cast out of the church , acts . is sufficient to make one a member of a visible church . yea but none deserve in foro ecclesiae , in the churches court to becast out , but such as either confesse scandalous sins , or are contumacious , or convicted judicially of the same before witnesses , otherwayes the dearest to christ , do legally before god deserve all to be cast out . robinson saith , the word in the bible is no note of the true church , but the word believed and obeyed ; for papists have the bible . and f mr. coachman saith , the philistims had the arke amongst them ; and a iesuit at a river side baptized with a skoop a thousand indians ; were they for that a true church ? and papists , ( saith our g authour ) have baptisme . ans. the like is objected by socinus , theoph. nicolaides , cattch . raccoviensis , and by anabaptists . but first we make not the word and materiall bible , and naked seales the marks of the true invisible church ; we are now disputing about the markes of a visible church . . we make not the naked presence of word and sacraments true markes of the church ; but a setled professed erected feeding by shepheards , feeding with knowledge , we make a marke of the shepheards tents ; which way neither philistines nor indians have the word of god : and for the church of rome ; we cannot deny but she retaineth so much of the essence of a ministeriall church , as maketh baptisme administrated by them to be true baptisme , that is , a valid seale , though she cannot 〈◊〉 be called a true ministeriall church . other two questions here are shortly to be discussed , as belonging to this purpose ; as . whether discipline be a marke of the visible church ? mr. robinson h saith , the power of censures is simply necessary for the being of the church , sundry of our divines affirm it is . so the i learned professors of leyden , and k ursin with pareus . great l junius saith , it is a note belonging to the churches order , ad decorum , the m augustine confession leaveth it out from amongst the notes , and so doth calvin n and whittakerus o make two notes onely , word and sacraments . learned p beza maketh onely the preaching of the word a note , not excluding the other two . i thinke distinctions may help the matter ; . there is a power of discipline , and there is a care thereof . true churches have a power given them of christ , and this robinson proveth , and no more ; yet the care to exercise the power may be wanting in a true church . . distinct. right discipline is not necessary for the essence of a visible church . all our divines condemne anabaptists and pelagians , who plead that righteous men onely , and such societies as have right discipline to be true churches . . novatians and donatists came neere to them in this also , as we may see in q augustine . so r rich. field , s parker , t cartwright make it necessary to the wel-being of the church ; . because it is not indifferent . . because it is commanded in gods word . . discipline in the substantiall points is immutable . . it is necessary in respect of the end . and all this w the learned parker demonstrateth to be true . but it is not necessary simply to the being of it : as a city may be without walls , a garden without an hedge . . distinct. the power and right to discipline is a propriety essentiall to the church , and is not removed from it , till god remove the candlesticke , and the church cease to be a visible church ; but the exercise may be wanting and the church a true visible church , from which we are not to separate . discipline is a necessary note and unseparable from a visible church , whole , intire , and not lame and imperfect . but ● church may retaine the essence and being of a visible church , and yet have no discipline in actuall use , or little , and though want of discipline doe leaven a church , yet it doth not ( as robinson saith ) evert the nature thereof , and turne it into babylon and a den of dragons . robinson will have prophanenesse and impiety by absolute necessity rooted out by discipline , but he is too hasty . nay not by publique preaching of a sent pastor , through absolute , but onely through ordinary and conditionall necessity . you bind the almighty too hard . the other question is , if conversion of sinners be an ordinary effect of a publique and sent ministery ? our brethren in their answer to the questions sent to them , deny this ; but no marvell , seeing all conversion to them is done without the publique ministery by onely private christians , and in this we see no necessity of a called ministery to convert men to christ , which is the doctrine of socinians and anabaptists . so x chemnitius , so y gastius teacheth . the socinian z theo. nicolaides , luther erred , ( saith he ) when he asked from muncerus his calling to preach , muncerus was an anabaptist . so a ostorodius in his institutions , and b raddetius who objected the same that our brethren doe , that the whole beleevers be a royall priesthood . but though we deny not , but some may be converted by the teaching and private conference of private christians ; yet the ordinary publique way is by the word preached by a se●● pastor , as is cleare , rom. . . cor. . . acts . . acts . , , &c. chap. . sect . . concerning our order and form in administration of gods publique worship . the authour here contendeth for the worship of god in its native simplicity , without all ceremonies ; to which i can oppose nothing , but shall prove the unlawfulnesse of humane ceremonies in another treatise , god-willing . of the communion of the visible catholique church . iesus christ hath now under the n. testament a catholique visible church on earth ( for of that part of the catholique church now triumphing in glory ; or of that part which onely is a church of elected saints , and are not yet formally a professing church , but onely such in the predestinatiun of god , i spake not now ) and to this church universall , visible , hath the lord given a ministery , and all his ordinances of word and sacrament principally and primarily and to the ministery and guides of this catholique visible church hath the lord committed the keyes , as to the first subject , and for the visible church catholique , including also the invisible church ; as for the object and end hath he given his ordinances and the power of the keyes ; and the ministery and ordinances are not given to this or this congregation which meeteth ordinarily in one place , principally , . the lord iesus gave this ministeriall power to the universall guides of the catholick church , the apostles as they did represent the presbytery of the whole catholick visible church , ioh. . . as my father sent me , so send i you . . and when he had thus sayd he breathed on them , and said , receive the holy ghost . whosoever sinnes you remit , they are remitted ; and whosoever sinnes you retaine , they are retained . the apostles here receive the keys in name of the whole catholick ministeriall guides . for in this the apostles must stand in the person and roome of a single society of believers united by a church covenant in one parishonall church , if our brethrens grounds stand good ; so as a parishionall church must be the onely successors of the apostles , but this no word of god can warrant . nor is the eldership of a single congregation that which the apostles here represented ; except you say to this eldership , as to the first subject , is this message of sending , as the father sent christ , committed , and to this eldership within one congregation is the power ministeriall of pardoning and retaining sinnes given ; for i aske , from whence , or from whose hands do the eldership of a congregation receive the keys ? from jesus christ , say they , but this is no answer , the ministery according to its institution is no doubt onely from the head of the body the church , from iesus christ. but i aske now of an ordinary church-calling ; and i demand from whose hands under jesus christ have this particular eldership received ministeriall power : they cannot say from themselves , for they doe not make themselves ministers : they will not say from a colledge of presbyters of many congregations , for they are flatly against all such presbyteries , and that which they say indeed , the eldership of a congregation hath their ministeriall power from the people . well then , the apostles when they received the keys they did represent the people : but what people ? not the people of a classicall presbytery , of a province , of a nation , of the whole redeemed church , but of one single congregation ; how shall this be made out of the text , or out of one word of god , i see not . . christ ascending on high , and giving some to be apostles , and some prophets , and some evangelists , and some pastors and teachers , . for the perfecting of the saints , ( not of ephesus , far lesse of one single congregation onely ) for the worke of the ministery ( in generall ) for the edifying of the body of christ ( not a congregationall body onely ) . till we all meet in the unity of the faith , and of the knowledge of the sonne of god , unto a perfit man , unto the measure of the stature of the fulnesse of christ. consider i pray you , that christs intention in giving a ministery is not for a congregation of forty , or sixty , or a hundred , as if hee intended to impawn all power in that congregationall body ; but hee intended the edifying of his body catholick , and the comming of all to the unity of the faith. a congregation of sixty cannot be all saints , and this power is clearely given to that body , which the lord is to make a perfit man , according to the measure of the fulnesse of the stature of christ , this is a mysticall man , and the catholick body of iesus christ. call it a congregation and you wrest the scripture , and vilifie the noble and large end for the which christ hath given a ministery : as aske to what end , and to what first and principall subject hath the lord given reason and a faculty of discoursing , is it to peter , to iohn , &c. as to the first subject , and for them as for their good ? no , no , it is for and to the race of mankind . the case is is just so here , cor. . . god hath placed some in the church , first apostles , secondarily prophets , thirdly teachers , &c. is the meaning thus ? god hath placed in the body of a single congregation apostles ? where do you read that ? i believe apostles have the catholick visible church for their parish ; and is it a congregationall body , wherein god placed such variety of members , as apostles , prophets , teachers , workes of miracles , gifts of healing , helps , governments , & c ? so rom. . . so we being many are one body in christ , and every one members of another . hence hee reckoneth out divers offices in this body . now this is not one congregation onely , but that one body of christ whereof christ is head , this is the catholick church . . what power ministeriall our brethren affirme to bee given to a congregation , they say it is given to them under the notion of a flock of redeemed ones , of the spouse , and body of christ , as they cite for this act , . . & col. . . eph. . and under the notion of the city of god , the kingdome , house and building of christ , but so they come to our hand , for this reduplication , or notion of a flock of redeemed ones , of the body and spouse of christ , of the city , kingdome , house , building , agree first to the catholick church as is clear , col. . . eph. . . tim. . . eph. . , , , . and secondarily only to a congregation as it is a part of this universall flock . . the whole catholick church visible is made one ministeriall body cant. . . beautifull as tirzah , comely as the city of jerusalem , terrible as an army with banners . by reason of their order of discipline , and is there called an organicall body having v. . eyes , haire , teeth temples , locks and haveing particular churchs under her , three score queens , fourescore concubines , and virgins without number . yet is it sayd , v. . my dove , my undesiled is but one , she is the only one of her mother . ainsworth who here may be more then a witnesse , sayth this one church is the daughter of jerusalem who is above and the mother of us ●ll . c●ton a witnesse not inferior saith on this place : the true catholick church of christ is the mother of all reformed daughters , and that argument that our brethren useth to prove a particular church to be visible , because of externall communion ( not in one house , for that is accidentall to visibility , one congregation may meet in three caves of the earth , in time of persecution , and yet remaine one congregation ) holdeth good in this catholick church made up of so many organs , as a congregation is formed . . begetting by the ministery of the word , daughter-churches to god , as they say a congregation doth , nor is it enough to say ierusalem is not one by externall government and order of discipline , because they cannot meet together to exercise discipline , but shee is one invisibly , because shee hath one faith , one lord , one baptisme , one spirit , one hope of glory . for the text sayth , they have one and the same organs , teeth , eyes , haire , temples , locks ; they are one ierusalem , and compact city , one army terrible by the sword of of discipline . . we do not say , to make them one visible church , that they must have one visible actuall government , in externall order : for when of a congregation of . their be absent through sicknesse and the busines of a lawfull calling , they are one church visible , though in one metting you cannot see them all with one cast of your eye ; and when the church of ierusalem exceeding in number ten thousand , did meet in part . from house to house , that is in sundry houses ; yet continuing in the same doctrine of the apostles , and in fellowship and in breaking of bread , and in prayer , acts . . . our brethren will say , they are one church . and therefore the power of discipline , and the exercise of the word , seales , and discipline in parts , is sufficient to make one visible catholick church . . to that church hath christ given , as to the first church , the ordinances and ministery , which he principally intendeth to perfit , to gather , and to bring to the unity of faith in a perfit body by these ordinances and that ministery ; because the wisdome of christ hath not given his ministery , and ordinances to the catholick church , intending principally to save them , except he give them a power in that ministery to the first subject , which being put forth in acts may compasse that end . but jesus christ principally intends , to perfit to gather , to bring to the unity of faith in a perfit body , by these ordinances and ministery , the whole catholick visible church , and secondarily only this or this particular congregation . ergo , christ hath given to the whole catholick church , as to the first church , the ordinances and ministery , and so in this mioistery catholick , hee ha h given the keys to this catholick church visible as to the first church . . i prove it thus , when ever chrst giveth gifts to a whole , he giveth it to the whole , by order of nature , before he give it to the parts of that whole , as is cleare by induction . he gives christ a gift to the whole church , by order of nature , first to the world , joh. . . then to this or this believer of the world. so he giveth redemption and grace by order of nature first to his church in generall , eph. . . christ dieth first for his church , not this or that single company , or particular person , first for his sheep , that is , the whole flock , joh. . v. . then for this or this company , or this of this straying sheep ; he came to seeke and save , first the lost , luk. . . then this or this lost man. he died first to gather together in one , not one man onely , yee not the nation of the iewes onely , but to gather together in one , all the children of god , which were scattered abroad , ioh. . . and he is a propitiatiou by order of nature . first , for the sinnes of the whole world , ioh. . . and then secondarily , for our sinnes , so hath hee given the gifts of apostles , prophets , and teachers , first to , and for saints , in common and in generall , and not for this and that saint , or for this company of saints at ephesus . now that particular congregations are parts of the great visible church ; i prove , and first that they are parts visible of a presbytery , or a circuit of congregations , within the locall bounds of a presbytery . i make good thus . those who have one common necessary object of externall government in church-affairs , those are a whole visible community gifted with power from christ to rule in that common and necessary object of government , and this and this portion of this whole community must be parts of that whole . but those congregations within the locall bounds of the circuit of a presbytery have one common necessary object of externall government , in church affaires ; ergo , those congregations in such a circuit must be parts of this whole . the major i take from our brethren , who therefore make a particular congreation to be one in respect of ordinary meeting , to partake of word , seales , and to transect matters of jurisdiction , amongst themselves , but this agreeth to many congregations within one circuit , for they meet occasionally one with another in hearing the word and receiving the seales ; and for the assumption i prove it thus , all those congregations have these particulars of externall government in church affaires , which they cannot transact within their owne congregations , but doe ex aequo belong to them all . as . that they doe not give offence one to another ; that one church doe not hold the doctrine of balaam to the effence and scandall of other churches . . that one congregation make not acts and canons against the word of god , and against the acts of another congregation agreeable to the word of god. . that one church admonish , rebuke , comfort , provoke another to love and to good works , in such and such poynts ; now though a congregation make acts and constitutions for governing this , or that member of the community ; yet they doe not , nor cannot make acts that oblige the community and the church as the church ; the church as the church being a part is to be regulated by the whole , and if there be things that ex aequo concerne all , and doe not concerne one particular church more then another , one particular congregation cannot governe in these . and by the like reason particular churches and classicall presbyteries , and provinciall and nationall churches , are parts of the whole catholick visible church . . because christ hath not given the power of ministery and ordinances , and jurisdiction to the single congregation as to the first subject upon the ground that our brethren speake , to wit , because the single congregation is that spouse to which christ is referred as an husband , and that body to which hee carrieth the relation of an head , communicating life to all the members , eph. . . col. . . nor is it that adequat number of ransomed persons , of sheepe , of lost ones , of fellow-citizens , of spirituall stones , &c. to the which christ doth carry that adequat and compleat relation of a saviour , of a good shepheard , of a seeker of lost ones , of a king and governour , of the chiefe c●●ner-stone . therefore that visible church for whose salvation christ hath given the ministeriall power , must be the larger visible church , just as the god of nature hath given to the whole race of sheep , a power to seeke their own food , and because of their simplicity , a power to be ordered and led by the shepheard , and secondarily this power is given to this or this flock feeding on mount caermel , or elsewhere : so hath the god of grace given a power to the whole visible catholick flock to submit themselves , in the lord , to other guides , and he hath given to the whole company of shepheards as to the first subject the power of the keys , and secondarily the power is given to this or this visible church , and company of pastors . . when any scandalous person is delivered to satan , he is cast out of the whole catholick church ; ergo , he was before his ejection a member of the whole catholick church , for hecannot be cast out , who was never within . and when he is excommunicated , his sins bound , as in heaven , so on earth , that is , not only in that tract of ground , where a handfull of a little congregation independent ( as they say ) of or or an doth ordinarily feed , but in all the visible world where god hath a church . and all both within the little congregation where hee is , and without , are to repute him as an heathen and a publican . it is true some of our brethren say , he is excommunicated onely out of that congregation whereof hee is a member antecedentèr , because christ hath given the power of excommunication onely cor. . . to the congregated church , when they are met together to deliver to satan , and they must do it , in collegio , in consessu , coram tota ecclesia , before and in presence of the church congregationall , which is to give their consent and hath a certaine power of interest in the busines , but he is cast out and excommunicated to all other churches onely consequentèr , by consequent , and by vertue of the communion of churches : i answer , the plaine contrary ; hee is antecedentèr and formally delivered to satan , by the power of the catholick visible church which is put forth in exercises , and in act before that church whereof he is a neerest member . even as the left hand doth cut off a finger of the right hand , which otherwayes should infect the whole body . now it is not the left hand onely that cutteth off the contagious and infectious finger , but the whole man , deliberate reason and the will consenteth it should be done for the preservation of the whole man ; the left hand is a meere instrument , and the losse of the finger is the losse of the whole body , and the finger is cut off the right hand not antedentèr , and onely off the right hand by that power intrinsecall onely in the right hand , but intrinsecall in the whole body ; it is true the contagion should creepe through , and infect the right hand , and right arme first , and therefore incision is made upon the right hand . so if the eldership of a congregation deliver to satan , it is not done by that power that is intrinseally onely in that congregation , but by the power intrinsecall in the whole universall church , who shall keepe communion with him that eldership cuts him off as the instrument , or hand of the church catholick , and the incision ( as it were ) is performed there in that meeting ( i will not say of the whole congregation , that is to be proved ) because the contagion shall come first upon these with whom the delinquent is to keepe the nearest fellowship , and that excommunication be performed in a meeting i grant , and the place , cor. . . saith so much , and a meeting of the church . but that that is a meeting of the congregation ▪ with favour of the learned , cannot be proved cogently ; though i thinke excommunication when it is actually performed , it should be done before the congregation , but that is for the edification and nearest and most immediate practice of that congregation , for the contagion is nearest to them , but the reason why the presence of the congregation whereof the delinquent is a member is requisit , is not because this congregation hath the sole intrinsecall power in her selfe ; and because shee onely doth formally and antecedentèr excommunicate , and the rest of the churches consequenter , and by vertue of a communion : for the sister churches are to debarre this excomunicate person from their communion with christ in the seales of the covenant , and that by an intrinsecall authoritative , and church power , where as if he were not excommunicated , they should have received him to a communion with them in the seales , and that by an intrinsecall authoritative and church power , for one man cannot receive another to the seales of the covenant with him ; because no one man hath a church authority . if therefore the church as the church is consociated by an intrinsecall church-power should have admitted him , if he had not been excommunicated , it is evident that hee was a member not onely of the congregation out of which he is excommunicated , but also of the whole consociated congregations . , the man sins are bound on earth antecedentèr , to all the consociated churches . he is now equally uncapable of church-fellowship in all the consociated churches , as in that congregation whereof he is a member . all without and within that congregation are to hold him for no visible saint ; not to eate or drinke with him , he is now to all the visible churches , in regard of visible communion , no member of that body whereof jesus christ is head , no part of that city , of that building whereof christ is the lord and chief corner-stone . and he is to the sister churches in their authoritative & church-estimation ( to speake so ) and in relation to their power of jurisdiction , in the very same case a member of satan , that hee is in relation to the authoritative power of jurisdiction of that congregation whereof he was a neerest member ; just as the finger cut off is alike separated from the body , yea the whole body as from the hand ; and it is a wonder to me that christ giveth an intrinsecall power to a congregation of twenty believers to cut off a member , for the preservation of that little company of the lords flock , and that he hath denied that intrinserall power to the whole , which is no lesse in danger to be infected , seeing christ principally intendeth in the giving of a ministery to the whole church , especially the gathering of the whole body ; to the full and perfit stature of the age of christ , in the unity of faith , eph. . . yet he intendeth the salvation & preservation of the whole from infection more then the salvation of a part of this whole body . that is , as it you would say , the god of nature hath given an intrinsecall power to five hundred in a city to set guides over themselves and to rule themselves by wholesome lawes , but hee hath denied that power to the whole city consisting of ten thousand ; and he hath given to the right hand an intrinsecall power to consent that a finger in the right hand infected with a gangrene , be cut off , but he hath denied this intrinsecall power to the whole man. i beseech you doth the god of nature in conferring this power to the right arme , intend the preservation of the right arme onely , and its wellbeing , and not rather the preservation of the whole body ? so doth not christ intend that the whole consociated churches shall be preserved from infection , and not that particular congregation onely ? then if christs meanes be congruously fitted for his owne end , he must have given an intrinsecall power to many consociated churches to cast out a contagious lumpe ; other wayes the consociated churches are to exercise the punishment of avoyding the excommunicated person as an heathen , which floweth from a power which is no wayes in them ; what conscience is here ? . what if the congregation cast the man out , clave errante , and undeservedly ? shall they , consequentèr , as sister churches , in a brutish fraternity execute a sentence of a power intrinserall in another church , and not any of them , or their guides have any power to discerne , whether the censure be justly or unjustly infflicted ? this our brethren condemne in their owne congregation : for because the reputing the ejected man an heathen , is a matter of practise , that concerneth the conscience of every one of the congregation , therefore must all the congregation give their powers and consent ; yea do more then consent ( say some ) even exercise jurisdiction , or a power not different from it . some things are objected against this way . ob. . the power of the keys cannot be given to the catholick representative church , or catholick presbytery , as to the first subject to be an ordinary and constant meane of edification ; the exercise whereof , in an ordinary and constant way , is unpossible ; but the exercise of this ministeriall power given to the catholick visible presbytery , as to the first subject , in an ordinary and constant way , is unpossible ; ergo , such a power is not given to the catholick representative church , as to the first subject , to be an ordinary and constant meane of edification . the proposition is cleare , it is uncongruous to the wisdome of jesus christ that hee should give that to bee a meane , which possibly cannot attaine the end . the assumption is as evident ; for the catholick visible presbytery cannot meete in an ordinary and constant way . answ. . by distinguishing the major proposition ; that power of the keyes remote cannot be given to the catholick presbytery as to the first subject , the exercise whereof in an ordinary and constant way is impossile physically and ex natura rei . true , but now the assumption is false ; that neerer power cannot be given as a meane of edification , the exercise whereof is morally and through the corruption of mens nature physically impossible . that is false , and denyed , and in either sense the conclusion cannot be true . . i grant the whole , and yet nothing is concluded against us . for the power of the keyes is not given to the catholick presbytery as to the first subject , to be a meane of edification in an ordinary and constant way ; but onely in an extraordinay and occasionall way , in those things which concerne the power of jurisdiction belonging to the whole catholick church . by ( extraordinary ) here i meane not that which is against a particular law of god , and cannot bee done without a divine dispensation of providence , but by ( extraordinary ) i meane that which is rarò contingens , and doth not oft fall out ; as almost it never falleth out that the universall church hath neede to excommunicate a nationall church , for all and every one of a nationall church doe never fall away from the faith. yet a remote power for excommunication , is in the catholique visible church . . it is objected , if the visible catholick church be the first and principall subject of all church-power , then a presbyteriall church cannot excommunicate , but by a power derived from the catholick visible presbytery , and so the presbytery should ●● excommunicate , but by consulting with the catholique visible church , but this latter were impossible and absurd ; ergo , so must the antecedent be . the counexion is proved thus ; for as ●● things have beate in so farre as they partake of the fire ; because heate is originally in the fire , as in the first subject , so all churches exercising excommunication must partake of the power of censures , that is , first and principally in the originall subject , to wit , in the catholick visible church . and it would seeme that none can use or put forthin acts , the power of the catholique church visible , without the conscience of the catholique church visible . answ. this occasioneth me to speake somwhat of the power of the presbyteriall and catholick church . hence i say . . with submission to the learned . first , it is an hard way of arguing , to reason from the power to the severall exercises and diverse acts of the power . our brethren hold that all power of the keys , and all power ministeriall of preaching , administrating the seales , is originally in caetu sidelium , in a church of believers : but they cannot say that therefore the acts of preaching , administrating of the sacraments and all acts of jurisdiction can be exercised by the believers , because they are the first subject . secondly , the farther that the members , or churches either congregationall , presbyteriall , or nationall are removed in locall distance , one from another ; the lesse is the visible and externall communion of rebuking , comforting , and admonishing one another ; yet the power and obligation of these duties are not removed . so though the nationall churches be locally distant one from another , yet their power of exercising duties , and so their power of jurisdiction , in an o●cumenicke councell , is not from thence concluded to be null . yea , nationall duties upon occasion are still obligatory● and communion of men of sundry nations is cleare to mee , esai . . . many nations shall flow unto the mountaine of the lords house , zach. . . ten men shall take hold out of all languages of the nations , they even shall take hold of the skirt of him that is a jew , saying , we will goe with you , for wee have heard that god is with you . i do not say , these nations doe meete all in one synod , but the places doe well prove the power lawfull of performing duties , whereas the exercise of them in one place is not hic & nunc , in ordinary providence , possible . and so this consequence must be weake ; the whole catholick visible churches in their principall guides cannot ordinarily , and constantly meet , hic & nunc , for the exercise of their power ; ergo , they have no such power . for if the power be exercised in parts , which through occurrences of providence , and the corruption of mens nature cannot be exercised in whole , at once ; yet it s not hence evinced to be a power not given of christ for e●ification ; for by our brethrens grant three thousand are added to the congregationall church of jerusalem , acts . and to this church of three thousand , and a hundred and twenty , christ hath given the ordinary power of the keyes as to the first subject , though through occurences of providence , and the corruption of mans nature , some of these , suppose a thousand , through sicknesse , pest , danger of persecution , and sinfull separating from the assembly of saints , could not hic & nunc meet in one house , to exercise joyntly all the acts of that power which our brethren say is given to them by christ ; they cannot say therefore christ never gave to this whole church consisting of three thousand and a hundred and twenty , any such power . thirdly , there is a great difference betwixt the power given ad esse simplictèr , to the being of a church , and the power given ad benè esse tantùm , onely to the well-being . . great difference also there is betwixt ordinary power to be exercised constantly , and ordinarily , because of neerer consociation of the churches , in those things that concerne that church in particular : suppose a presbyteriall or congregationall church , and a power to be exercised , but more rarely , not ordinarily , because of the lesse communion visible , and great locall distance of churches , as it falleth out in the whole visible church . now from this . first , the ordinary power of jurisdiction because of neerest vicinity , and contiguity of members is given by jesus christ to one congregation in an isle . . because that church is a church properly so called , though it be not a perfit and complete church . i say it is a church properly so called , because . . it is a little city , and a little kingdome of jesus christ having within it selfe power of the word and sacraments : and that is a church and hath the essence of a church to which agree the essentiall notes of a visible church . now preaching of the word and administration of the sacraments are essentiall notes of a visible church . but i say it is not a compleate and perfit church in the latitude of visibility , ( for churches , are lesse or more visible , according as they have lesse or more visible communion ) for visible communion constituteth a visible church . now a congregation in a remote island hath a lesse communion visible with other visible churches , then conscciated visible churches have . . it is not compleate and perfit in its operations , because in case of doubts of conscience touching government and practice , and dogmaticall poynts , it wants the joynt authority , and power of jurisdiction needfull for the well-being of a church , which it should have , if it were consociated with many other congregations : so as wee say an hand with five fingers is a compleate hand , but it is not a compleat organicall body , but a part of the organicall body of a man ; so is a congregation a church wanting nothing of the being and essence of a church ; yet is it incompleate , because it is a part or member of a presbyteriall church , and not being consociated wanteth that which belongeth to the well being of a compleat visible church . for visibility of a church must have a latitude , because it is an accident or adjunct of an organicall politick body , which is totum integrale . secondly , the ordinary power of ordinary jurisdiction in a more perfit way , because of ordinary and perfiter consociation , is given to the presbyteriall church , as to the proper subject in the constant and ordinary exercise of discipline , because contignity being the foundation of visible externall government , the presbyteriell church of ierusalem , ephesus corinth , antioch , and rome , is a perfit compleat consocia●d body . to which the power of ordination , exauthoration , or deprivation of pastors , of excommunication in a constant and ordinary way doth belong . for this is a principle of church-policy . every politick body of christ hath power of church government within it selfe . but a presbyteriall church is such . . this is a received maxime also . quod tangit omnes . ab omnibus , suo more , tractari debet . vvhat concerneth all , should be agitated by all , according to their degrees of concernment , but excom nunication of a person , in a consociated church , concerneth all the consociated churches in a presbytery ; all are scandalized , all may be , and are in danger to be leavened with the infectious lumpe . and here it is to be observed , that as preaching of the word is an essentiall note of the visible church , and agreeing to the visible church , as necessary ad esse simpliciter , to the very being of a visible church . for if the word as preached and some way promulgated be not in such a society , we cannot call it a visible church ; so discipline is a note of the visible church , and necessary ad bene esse , and it cannot be a ministeriall church in a good condition exercising acts of edification , if the wall of discipline be broken downe : and meeting in one place for word and sacraments is but accidentall for a ministeriall church . if the word be preached , and the sacraments administrated in sundry congregations , though not in a presbyteriall church all convened in all its members in one place , yet hath the presbyteriall church the essentiall note of a visible church . because there is a difference betwixt carrying the colours in an army tali modo , as all the army at once may see the colours , and the carrying of the colours . yet the colours are a note visible of such an army : so there is a difference betwixt preaching the word , simpliciter , and preaching the word , tali modo ; in such a way in one materiall house onely . and therefore it is necessary that government which concerneth many churches consociated , be in its exercise hic & nunc , larger then preaching of the word in its exercise , hic & nunc : which cannot be done , but to a multitude which conveneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the same materiall place . and we see an act of government , acts . by confession of our brethren , belonging to divers consociated churches and performed by them , and yet these cannot ordinarily meete to one and the same place in all their members for hearing of the word . thirdly , an extraordinary , and remote power of jurisdiction which is but rarely and in extraordinary cases to be put forth in acts , is given to the catholick visible presbytery of the whole catholick visible church . because the oommunion externall and visible is lesse , where the locall distance of visible churches is more : and therefore because oecumenicall councells , being necessary for the catholick visible church , neque ad esse simpliciter , neque ad b●●è esse , sed ad melius seu optimum esse , neither in respect of the churches being , nor in respect of the churches well-being , ●u● onely in respect of her best and most spirituall well-being , these councells are seldome to be had in an ordinary providence . for the cresse of iesus christ is rather a marke of the catholick visible church , then bellarmine his prospe●ous condition , that he will have to be one of his fifteene notes of the church : and since the church cannot have her wishes , the want of generall councells is the catholick churches crosse , not her sin ; we doe not say that god is deficient in meanes necessary to his church , or to some of his owne children ; because the woman hath wings given her of god to stie to the wildernesse to hide her selfe from the dragon , rev. . . and so cannot enjoy gods ordinary presence , in his sanctuary . nor doe wee say that god hath denied a power to his church in the wildernesse , to enjoy them in a visible sanctuary , i meane a morall power , and jus , a right and interest in that presence , because he interrupteth the churches physicall power , for a while , in the injoying of these comforts of a visible church-communion , in the sanctuary . fourthly , hence it doth not follow , that because the catholick representative visible church is the first subject of the power of the keys , that the power of excommunication is derived from the visible church to a presbyteriall church , or that a presbyteriall church cannot excommunicate without consulting with , or fetching authority from the catholick visible church : because the catholick visible church is a great integrall body of iesus christ , and he is the head of this body ; because though the power of seeing by order of nature be first in the whole man , and then in the eye , yet the power of seeing in the eye is not derived from the rest of the body , from hands , leggs , shoulders , armes , to the eye . the light is first in the whole body of the sun , as the first and prime subject of light ; yet supposing now the received opinion of astronomers , that the body of the sun doth exceede the quantity of the earth an hundred sixty and seven times , it doth not follow that this or that part of the sun hath no light intrinsecall in it ; but that which is derived from the whole body of the sun ; for then this or this part of the sun should have borrowed light derived to it from another : so the soule doth at one and the same instant , animate , and quicken the whole organized body as its first matter and subject , but it doth not follow that the hand hath life derived to it from the whole body : so because the power of the keyes is also intrinsecall in the presbytery , as in an o●cumenicall councell : it doth not follow , that the power that is intrinsecall in the presbytery is by derivation , or borrowed and at the second hand , from the catholick presbytery of the whole world ; farre lesse that the presbytery cannot excommunicate , except it consult with the catholick visible church . the power of the keys , by order of nature , is onely in the catholick representative church as in the first subject , but in order of time this power is communicated from the head christ to all the integrall parts of this great body according to the capacity of every part , so as it is intrinsecall in the particular eldership of a single congregation in these poynts of discipline , that concerne a congregation as a congregation , and it is intrinsecall in the classicall presbytery as it is such , and it is intrinsecall in the provinciall , and nationall synod , in poynts belonging to them as such . . they object ; if a single congregation have not power of excommunication , and of entire and compleat government within it selfe , because it is but a part of a presbyteriall church , and so an incompleat church : by that same reason a presbyteriall church shall be a compleate church , and not have entire and compleat power of government within it selfe ; because a presbyteriall church is a part of a provinciall church , and a provinciall church shall be in the same case , because it is a part of a nationall church , and a nationall church , in that same case ; because it is a part of the catholick visible church , and there shall bee no perfit visible church on earth , which hath full and entire power of jurisdiction , save onely the caholicke visible church , which by no possibility can convene , before her oecunenick and highest catholick court , a nationall church , or the church of great brittaine , and upon the testimony of three witnesses deliver her to satan , and upon supposall of repentance receive her againe to the catholick power of that same court ; into fellowship of church-union with the great catholick body . for so because this catholick church , for many centuries , yea possibly for a million of yeeres , cannot convene to exercise her authority in a court ( and out of her court shee hath none ) the repenting nationall church , shall remaine in satans bands for ever , by a physicall and invincible necessity . answ. a single congregation is a church , but so as it is a part also and a member of a presbyteriall church , and because of neernesse of communion with consociated churches under one presbytery ; it can neither have compleat power of casting out one of its owne members , because that member hath so strict a visible union of membership also with consociated churches , nor can it exercise that intrinsecall power that it hath as a remote part of christs catholick body , but the case for ordinary and constant power of ordinary and constant jurisdiction is not so in a presbyteriall , in a provinciall , in a nationall , in the catholick visible body . and therefore it followeth not that they are not compleat bodies , and entire churches for all ordinarie and constant jurisdiction ; and the reason is cleare , because synods or synodicall churches above a presbytery to me are not ordinary ; not constant courts , but extraordinary , and prore nata occasionall , having their rise from some occurrence of providence , as is most cleare , by scripture . the church of ephesus being a presbyteriall church , did constantly exercise discipline , and try false prophets , and those which called themselves iewes , but were lievs , revel . . . whereas that famous councell at ierusalem was not an ordinary and constant court , but extraordinary , that is , occasionall ( for so i take the word , for expressions cause ) and had its rise , acts . . from a meere occasion , because some came from iudea and taught the brethren , except yee be circumcised after the manner of moses , you cannot be saved , and the subject of this court was not the constant and ordinary affaires of discipline , that belonged to the presbytery of ierusalem , and antioch . no , v. . the subject was only an incident controversy raised by false teachers , subverters of soules , v. . and therefore it is said , v. . the apostles and elders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to consider of this matter ; therefore the presbyteriall church hath both word and sacraments dispensed in it distributively through all the churches , and for the power of jurisdiction ordinary intensivè , and quoad essentiam ecclesiae ministerialis , according to the entire essence of a ministeriall church , it is as perfit and compleat in one single congregation , as in a provinciall , as in a nationall , yea as in the catholick visible body , whereof christ is the head ; onely a provinciall , nationall , and the catholick church visible , extensivè , according to the power of extension , is a larger and a superior church , and though the presbyteriall church be a part of the catholick , it is so a part , as it is a perfit whole church : as a man is a part of this great all , the world , yet so , as he is a perfit reasonable creature , and so a whole man , and a part of the world : but a congregation is so a part of the presbytery , that it hath not a whole , entire , compleat intensive power over its owne members to excommunicate them , because its members are for contiguity and necessity of neere visible communion , parts that cannot avoyd dayly edifying or scandalizing of consociated churches , and therefore the consociated churches trust have a power over the members of a congregation . but our brethren will say ; contiguity of locall cohabitation doth not in be a visible church , but only the voluntary agreement of professors who doe , ex pacto , and by covenant tacit or expresse , make up a conseciation : for a papist and a protestant may cohabit in one house . answ. that is true , but contiguity is such a necessary foundation of externall visible church fellowship in one presbytery , as without that contiguity , i see not how , jure divino , there can be either a congregationall church , or any other church : for , sure i am , christ hath not ordained me to be a member of a congregation in america , or of a presbyteriall church in geneva . and that such persons and no more be members of a congregation , is not juris divini , yet without a contiguity lesse or more they cannot be members of a congregation , nor is this single congregation a limbe of this presbyteriall church , jure divin● ; onely this in abstracto is jus divinum , that there be a congregation of a convenient number , and a presbytery of such as may meete conveniently in their guides . but to returne , the brethren do deny that god gave a power of jurisdiction to the catholick visible court of the o●cumenick church . and why ? because a generall councell cannot excommunicate , nor relax from excommunication a nationall church , but i answer , . it is by accident , and not through want of innate and intrinsecall power , that the court of a catholick councell cannot in an ordinary and constant way , exercise the power that christ hath given to her , as the presbyteriall church doth ; and the exigence of providence maketh it so , because it falleth out by the blessing of god , that zion must say , as it is , esai . . . the place is too streight for me , give place to me that i may dwell . and because she inlargeth the place of her tent , and stretcheth forth the curtains of her habitation , and lengthneth her cords , and breaketh forth on the right hand , and on the left , and her seed inheriteth the gentiles , esai . . . and because from the rising of the sun , to the going d●●ne thereof , his name is great amongst the gentiles , and in every place incense is offered to him , mal. . . yet have generall councells condemned hereticks , as nestorians , macedonians , eutyches and others ; and i see nothing to prove that a generall councell hath no power to excommunicate a nationall church . if the lord should be pleased to give the christian churches a generall councell this day , they might lawfully , in a juridicall way , declare the faction of romish pretended catholicks , to be mysticall babylon , a cage of uncleane birds , which is excommunication in the essence and substance of the act ; nor is there need of a legall and juridicall citation of nationall churches , or a citation of witnesses to prove romish heresies , and perfidious and detestable obstinacy : for their writings , and deeds , are so notorious , that the senses of men may as infallibly prove the fact , as we know there is such a city in the world as rome , and c●n●tantinople ; as for the instance that a catholick councell cannot ordinarily be had , to relax a repenting nationall church : i answer , the same inconvenience will follow , if we suppose an ordinary case , the church congregationall ( as our brethren suppose ) of ierusalem , acts. . consisting of three thousand and a hundred and twenty , having excommunicated ananias , saphira , and others , who yet by the grace of god , should truely repent ; in the meane time , the sword of the roman emperor intervening scattereth this church , that they cannot convene in a spirituall court , to relax them ( and out of court they have no authority of jurisdiction ) here were an invincible necessity of their remaining in satansbonds , in foro externo ecclesiae . but what then ? this is to limit god , as papists do in binding and tying salvation of infants to the outward signe of externall baptisme ; as if god , in soro caeli , in his own court could not absolve penitent sinners , because the church will not , which is more ordinary , through mens corruption , or cannot absolve , through the necessity of exigence of divine providence : and the more catholick that crosses be , as war● , the universall and catholick cruelty , and treachery of the church of m●lignants against the true catholick church of christ , the more easily are the juridicall and court-operations , actions and proceedings of the catholick universall church impedited . and therefore this of our saviours , tell the church , is necessarily to be applyed to all churches and courts of christ , even to a catholick councell , though christ gave instances in an offended brother , who is to tell the church , but i am sure , ( tell the church ) is not to be restricted to a vocal & personall complaining of one brother against another , in the face of a single congregation . for if the offence be committed before the sun at noon-day in the seeing and hearing of the church , either congregationall , or presbyteriall , as some may , and one do by word and writ openly blaspheme god : in this case christs affirmative command , tell the church , doth not in conscience oblige one man to come and deale with the delinquent in private , and then ( if he repent not ) before witnesses , & then to tell the church , so as one sinneth if he tell not the church ; for here gods providence disposing of the notoriousnesse and publicknes of the scandall doth tell the church ; and yet , i hope , our brethren could not deny , but this text doth w●●●● that such a publick offender who scandalizeth many churches should be excommunicated by this place , mat. . from which i gather the weakenes of what is said for the independency of churches from , mat. . ob. . here we cannot understand the church universall . . because he would not say where two or three are gathered in my name , i will be in the midst of them , for two or three cannot represent all the churches comprehended under the catholick visible body of jesus christ. ans. this is an argument from the lesse to the more . if i be present ( would our saviour say ) where two or three , though they be but two or three : i will far rather be present in the assemblies of the church . nor can the words stand according to the letter strictly , according to our brethrens mind , that two should be a church ; for there should be pastors and elders , and christian witnesses , two at least , and the accused brother here . . two or three , and brother and brother are not to be taken as singular men only , but as two or thee men , or churches , who as they may be offended . cor. . so may they give scandall and offence ; so may three , foure , of consociated congregations give the offence , and that publickly ; what ? hath christ provided no remedy against scandals in his whole kingdome , but only for scandals fallen out in the single persons of a small congregation consisting of ten , . or . only when these little congregations offend sister congregations , they are left to the immediate judgement of god ? this is wonderfull . ob. . the christian magistrate as a nursing father is to punish those who offend , and hath power to command churches to confesse offences done to sister churches , and command church censures , as excommunication , to be used , and christs power to be put forth in practise , according to the will of jesus christ. answ. yet doth it follow that the apostolick churches , & the succeeding churches to them under the ten bloudy persecutions , when magistrates were enemies to christ , and his church , that the churches wanted spirituall meanes to gaine fallen and scandalous churches . . christ hath provided an ecclesiasticall power to remove scandalls betwixt church and church ; for the magistrates power is civill and put forth by the sword , and by carnall weapons . christs 〈◊〉 in this , mat. . . s to remove scandalls , and gaine soales v. for heare thee , thou o●st gained thy brothe . the sword of the magistrate is not ordained to gaine so●les to repentance . that 〈◊〉 who careth for the part of a visible church , doth he not far rather care in a spirituall way , for the whole ? . what can the magistrate command here ? the eldership of a congregation turn●● here●icks and scandalous to sister churches and infecteth then . to● magistrate commadeth that church censures be used 〈◊〉 them as you say , who should use them ? not a sister church 〈◊〉 is offended . she hath no power ; not the eldership themselves offending . christ never ordained that a church should excommunicate her selfe ; not the people ; who gave them power ? and the major part of them turneth scandalous . also christ nere hath left n●re ne●y . but let them grow till harvest , so say a●abaptists . ob. . christ here speaketh for a present and constant removing of scand 〈◊〉 brother and brother of one congregation . a cathalick 〈◊〉 of the whole visible church is far off , ●nd cannot be 〈◊〉 . answ. that he speaketh of a present and constant remedy only , and of no remedy against the scandall of whole churches , is de●ed . he speaketh of all remedies to gaine any offenders , persons or churches . ob. . then should an universall councell of the whole world be absolutely necessary , if in some cases we must tell the whole catholickchurch ans. neither doth that follow generall councels are neither necessary to the being , nor to the well-being , but only to the best being of the catholick church , and if the catholick church enjoyed its best-being to which it hath jus , and due right , that is , a perfit reformation in doctrine and discipline , then should generall councell be necessary for the keeping of this best being . and this rule of discipline given by christ supposeth a particular congregation right constituted ( say our brethren ) else this rule cannot be necessarily kept . so say we , that it may necessarily be kept in the catholick church , it supposeth the catholick church to be reformed ; but christs church must sayle with a second wind , when she cannot have a first . ob. . refusing communion with sister churches in case of scand●ll is as effectuall a way for edification , as authoritative excommunication of congregations by presbyteries . answ. excommunication of congregations is a possible , not an ordinary supposition ; but our grounds proceed , when the members of one sister-church offendeth another , if there be no presbyteriall power superi●r to both , that may take order with them , then hath not christ , in the ordinary supposition of ill administration of the eldership of a particular congregation , provided an ecclesiastick way to remove scandalls out of his kingdome . . non-communion is no more then i may do to a brother who offendeth me . . it is not so efficacious as a binding and loosing ratified in heaven . . it hath not that speciall promise of christs church presence walking in the midst of the golden candle-sticks . . it is a secret condemning of the wisdom of christ in the institution of excommunication , that the spirit may be saved in the day of the lord , cor. . . that some may learne not to blaspheme , tim. . . as if excommunication which is a publick authoritative meane were superfluous , if a private and brotherly non-communion be sufficient , and as efficacious a meane of edification , as christs mean. ob. . either must you complaine to a presbyteriall , provinciall , and nationall church , before you complaine to that congregation of which the ' delinquent is a member , or after that you have complained to that congregation ; if the former be said , then you cannot tell the presbytery , or superior courts , but in case of obstinacy ; for if you can gaine a brother , or a church in a private way , you are not to bring him to a more publickeshame , that is contrary to christs order , v. . if he heare thee , thou hast gained thy brother . and if you tell it the presbytery and the superior courts , after you have told it to the church , whereof he is a member , then you make foure steps , in your reclaiming your brother , where christ hath made but three . ans. christs order according to the number of steps are three , when the fault is private , scandalls of many congregations cannot be private , and in publick scandalls we cannot go but to that church which the offence doth immediatly concerne ; and if you make foure steps or five according to your grounds , i see no transgression ; if . you admonish the offender . . before two . . before the half of the elders . . before all the elders , and. . if you be willing that the elders bring it to the hearing of the congregation the number of three precisely are not of positive divine institution , they are only set downe by christ to shew we are to labour to gaine our brother in private , before we publish his shame to the church ; and if he commit the offence before two , i think you need not tell him your selfe alone , but before two , and yet the offence is private , if three only be privy to it ; seeing it is not yet come to the church . . i much doubt if no faults be punishable by excommunication , but only obstinacy : i thinke the 〈◊〉 of incest , parricide and the like deserveth excommunication , though no contumacy be supervenient to such crimes . ob. . the church spoken of , mat. . is all one with the house of god , and the house of prayer , where two or three agree to pray for onething . v. . and the place where worshiping is , and word and sa●raments , that society in which stewards give a portion of the trea●● of life to every child of the house , mat. . , cor. . . . 〈◊〉 publick rebukes are tendered to these who sin publickly , before all , that others may feare , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : this must be in the churches hearing and before the congregation meet for the word and sacraments , for these ordinances of god worke for the edifying both of the party reproved and before all the congregation , which shall heare and feare ; and they worke upon the heart , as the word of god doth : now a presbyteriall church convened in some elders of divers congregations , for church censures and exercise of jurisdiction , is not such a house of god , where are the word , sacraments and publick rebukes in the hearing of the congregation ; for the congregations of all the presbytery being . or . cannot meet in one church . answ. that onely a congregation and not the catholick church is the house of god , i judge , the word of god cannot teach ; as esai . . . to them will i give a name within my house . what a name ? to be a member of a single congregation ? no , but of a whole visible church , opposed to the condition of eu●uches and strangers , v. . that were not of the people of god. cant. . the beames of our house are cedars , this is the catholick church and spouse of christ , cant. . i would not let him goe , till i brought him to my mothers house , not a congregation , but ierusalem , ( saith ainsworth ) the mother of us all , cotton , the catholick church ; alstedius , ierusalem , heb. . . as moses was faithfull in all his house . not a single congregation . . this church here is formally a ministeriall church meeting to bind and loose , and excommunicate . nor is there need to expound it of an house of praying congregationally , but rather . . of ligatory and authoritative prayers of the presbytery . . nor is rebuking in a congregation for the edifying of the hearers , any thing but the execution of the judiciall sentence of a presbyteriall church , which we grant may be done in the congregation , whereof the delinquent is a member , and yet the church here shall not signifie a congregation convened for the word and s●crame●ts , except you say , all the people must necessarily be present , yea and authoritative actors to bind and loose , as this church is expresly called , v. . for if the place speake , tim. . . of concionall rebuking ; then it proveth nothing , that is done by timothy as a pastor , virtute potest at is ordinis , and not by the presbytery , as an act of jurisdiction which is done by the church , not by one man , if it be meant of juridicall rebuking that is done in a court , where all the congregation are not present ; or if it be done before the congregation in name of the presbytery , what is done before the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before many is not done by those many , as if they were the church , which our saviour biddeth us tell , and sure nothing i● here against us . ob. . the word church is never used in the new testament , for the presbytery ; and if it signifie a representative church ; the meaning of this , the angell of the church of pergamus might be the angell of the church of pergamus ; for the representative church is the eldership of that church . answ. this being the first time that christ spake of the church ( which the hebrewes or iewes who knew his language , behoved to understand ) hee could not meane any thing but a representative church , not the common multitude ; and though it were taken other wayes in all scriptures beside , here it must have this meaning ; because he speakth of a court . if he heart not the church &c , of a company who bindeth and looseth on earth . . whose sentence is ●atified in heaven . . binding and loosing are words of highest royall judiciall authority in scripture , psal. . . the king sent and loosed him . . he made him lord over his house , v. . to bind his princes at his pleasure , psal. . . to bind their kings with chaines , and their nobles with fetters of iron . v. . to execute upon them the judgement written , mat. . . take him and bind him ; pauls being in bands , is to be under the judges power , acts . peter was bound with two chaines ; so the captaine of the guard , j●r . . . and now be hold i loose thee this day from thy chaines . . the representative church is not called the elders of the representative church , nor the angell of the representative church , but of the collective church : and therefore there is no angell of a church , of a church here . ob. . from the church here spoken of , their is no appeale , because the sentence is ratified in heaven . . it inflicteth the highest punishment , the censure of excommunication , and a higher judicature can doe no more . . their is no reason to appeale to a higher judicature , because the inferior may erre , because all above a congregation are courts which may erre : for presbyteries , provinciall , nationall , the universall councell of the catholique church may erre . so mr. mather . answ. this is no reason why wee may not appeale from a congregation , because the sentence is ratified in heaven , because the sentence of an inferior judge proceeding rightly is ratified in heaven ; yet we may appeale from him : to appeale is but upon feares of ill administration to desert a lower court , and go to a higher court , so when we feare a counsell and advice given by a sister church to be not according to the word of god , which yet is according to the word of god , upon the supposall of that feare wee decline that counsell , and take another . neither are we to appeale , de jure , from a just sentence in a presbytery . illud possumus quod jure possumus . what the inferior sanedrim of israel did justly , was ratified in heaven : yet by gods law there might be an appeale from it to the highest sanedrim . . nor is this a good reason that we may not appeale from a judicature which may inflict the highest censure ; for inferior judicatures in israel had power of life and death , yet might man appeale from them . . the cause of appeales is not because inferiour judicature● may erre , for so wee might appeale from all judicatures , even from a general councell , for it may erre . but the true cause is . . because rariùs errant , they do not so frequently erre . . they are not so inclined and disposed to erre , for many eyes see more then one , and many eyes doe more seldome miscarry in not taking up the right object then one . . because we conceive more equality and lesse partiality in higher courts . ob. . you grant that a single congregation in an island hath power intrinsecall of excommunication within it selfe ; ergo , th● inconvenient which you put on independent congregations , shall follow in the case of a remote congregation , christ hath not then provided sufficiently for that church in that case . answ. it followeth onely ; ergo , christ hath not provided so sufficiently for that church as for others in a consociation , which is nothing against us . for woe to him that is alone , and two are better then one . ob. . if the church here be a representative church , the● it hath power from those whom they represent , but they represent the people , and so the power is first in the people , and the people must be the first visible church , not the presbytery , not a generall councell . i prove the major , because the power the representer hath that must be first in the represented . answ. a representer standeth for another either objectively or subjectively . what ever representeth another objectively , that is , doth such a businesse for another , or in remejus , for his behalfe and good , though he some way represent that other , yet hath he not his power from that which he representeth ; as the eye objectively in seeing , and the eare in hearing representeth the body , for the eye seeth for the whole body , the eare heareth for the whole body . but the eye hath not its visi●e , or seeing faculty from the body , nor the eare the hearing faculty from the body . now the presbytery doth represent the people onely objectively , that is , for the good and salvation of the people , and so the elders have not all their power of ruling from the people , but from iesus christ. that which representeth another subjectively hath indeed its power from that which it representeth , as he who carrieth the person and roome of a king as an ambassador , doth fetch his power from the king , and that power is more principally in the king. but now the assumption is false , because the eldership doth not represent the people , in their power of jurisdiction , subjectively , as standing in the place of the people , but as the ambassadors of christ , and as stewards they have both the keyes from christ , not from the people , and doe actually use the keyes , in his name and authority , not in the peoples name and authority . hence is easily answered that delegatus seu deputatus non potest facere delegatum ; one delegate cannot transfer his power to another delegate , that would bring a progresse infinite in government ; for one deligate standing in the roome of others , sibjectively cannot transfer his whole power to another , its true ; he cannot transfer his power in part and according to some singular acts , it is false : for acts . . it is said by the councell , it seemed good unto us with one accord , to send chosen men to you , with paul and silar . paul and silas and these chosen men , suppose six or ten are in this embassage , are but the deputies and messengers of the councell , and yet they doe agree to make paul their deputy , and mouth to speake for them all , seeing order requireth that six at once should not speake , in this case paul speaking the minde of all the rest , in this singular act , he is a deputy of deputies , and he representeth the whole six , who were messengers of the church sent with the epistle , and these six were deputies and messengers of the councell , but as these six messengers sent by the councell could not lay their whole power on another to carry the epistle to the church of antioch , and bestow their labours elsewhere , nor could one of these six deligates , being chosen as deligate to speake for the rest , put that power of speaking the mind of the whole six off himselfe to another ; in which sense , one deligate cannot make another , one messenger cannot send another ; so the presbyteriall or classicall court convened as the deligates of the whole congregations under them , or rather deligates for them , then of them , decerning that one of a congregation should be excommunicated , may deligate one in that congregation to pronounce the sentence , and this one pronouncing the sentence as the deligate , and messenger of the church is a deligate & a deputy of deligates , and deputies , in one particular act ; and this our brethren in their own church-sentences pronounced by one elder , must also say . object . . that neerest church to whom we delate the offence of one single offender , is a single congregation , else we must over-leap this church , and tell the presbytery , contrary to christs direction ; but if he heare not that very church to whom we tell the businesse , he is excommunicated by that neerest church , as the words beare ; ergo , that nearest church being single congregations , may excommunicate , and so it is the first church , and the presbyterial church is not the first church . ans. that neerest church to whom we delate the offence of the delinquent ; first , in the case of wilfull obstinacy ; secondly , in the case of consociation of churches ( whom the obstinacy concerneth ) is not a congregationall church , having power of jurisdiction entirely and compleatly , to whom we must tell the offence , which is the subject of excommuncation . the whole ministeriall church is that particular church , together with the presbytery ; and my reason is , there is a church , acts . consisting of one and thirty hundred and twenty , all called one church . now it is said of this church that they continued , vers . . stedfastly in the apostles doctrine and fellowship , and in breaking of bread , and prayer ; but where did they meet ? vers . . not onely in the temple , but dayly from house to house . this whole number hath had v. . one church-fellowship , one word , one supper of the lord ; but in one meeting at once ? no , but they met from house to house , that is , in any private house , as the phrase is here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now it is cleare there were congregations and churches , when word and sacraments were in private houses at jerusalem , and from house to house in ephesus ; but i hope these were but parts of the church at ierusalem and ephesus , and that they could not meet all in one house . if one therefore complaine of a scandalous person to the church of ephesus convened in a house , possibly in an upper chamber , or elsewhere , this is a meeting that continueth in prayer and breaking of bread , and so hath power of church-censures to admonish and rebuke , which things belong to that single congregation or church in a private house ; but it hath not power to censure those that offend the consociated congregations that meet also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in houses , that is , to excommunicate ; and therefore he must complaine to the elders of ephesus , ●o● we are not to thinke that the false jewes who were censured by the apostles of ephesus , rev●● . . . did onely infest houses , or one congregation meet in a house , or that one house-church , or house-congregation of ephesus , did try and censure those that called themselves iewes , revel . , but christ giveth the praise of this to the whole church of ephesus , who had the power of censures . but it may be said , ascandalous person may infect two congregations of two neighbouring presbyteries , he dwelling neere the borders of both : ergo , if he be to be excommunicated , not by a congregation onely , but by the presbytery , because ●e may leaven many consociated churches ; this man is not to be excommunicated , except you tell two presbyteriall churches , and so a whole province ; and if he dwell in the borders of two nations , betwixt england & scotland , he may leaven two parts of two nationall churches ; and if the matter concerneth both the nationall churches , a higher church then a presbytery , to wit a church made up of two presbyteries , yea , of parts of two presbyteries of two nations , must by divine institution be that church compleat and entire to which we must complaine , and which hath the power of excommunication . answ. it is certaine , as the locall limits of a congregation and the number is not properly of divine institution , onely a convenient number there must be to make up a congregation ; and suppose a man do dwell in the borders of two congregations , where he is equally distant from the place of meeting of these two congregations , it is not of divine institution whether he be a member of the one or the other ; yet where his parents did willingly associate themselves to such a congregation , or he himselfe did associate himselfe , and where he received baptisme , he hath now a relation to that church as a member thereof , and that pastor is his pastor , not any other , as the elders of the church of ephesus ( suppose it were one single congregation ) and the angell of ephesus is not the angell of thyatira ; the angell of pergamus is not to be called the angell of sard●s . so i● the matter in a presbytery , or two presbyteries of two distinct nations ( i meane now a classicall presbytery ) therefore these doe make presbyteries , . a convenient number of churches may be governed by one colledge , or society of elders . . having ordinary conversing one with another . . voluntarily upon these two grounds combining themselves in one society ; and upon these three the supervenient institution of christ is grounded . and therefore though it be true , that one dwelling in the borders of two congregations , of two classicall presbyteries of two nations , may equally infect other , and so ex natura rei , and in reality of truth he may leaven both ; yet the god of order having made him a combined member now by institution of one presbyteriall church , not of the other , he is to be excommunicated by the one , not by the other : for though locall distinction of congregations and presbyteries bee not of divine institution ; yet supposing consideration be had to , first , a competent number which may be edified ; secondly , to ordinary conversing ; thirdly , to voluntary combination , either formall , as at the first molding of congregations and presbyteries , or tacit and vertuall combination , as in after tracts of time . gods institution maketh a relation of a particular membership of this man , so to this congregation or presbyterie ; as that now upon their foresaid suppositions , though he may leaven the neighbouring presbyteries or congregations , no lesse then those whereof he is a member , yet may he be censured by those and none others now , in respect of christs ordinance applied to this presbyteriall church in this place , and in this nation , and not in this . object . . if the congregation may admonish and rebuke , then may they excommunicate , for you may not distinguish where the law of god distinguisheth not : for there is no reason why this or this exercise of jurisdiction should be given them , and not the exercise of all . answ. the law clearly differenceth , matth. . i may rebuke and convince my brother with the consent of three witnesses , which is some degree of church-censure , especially if a pastor rebuke before three , yet may not a pastor excommunicate ; the church doth that . . we acknowledge that a congregation may exercise all jurisdiction in re propria ; but excommunication , where churches are consociated , is not a thing that is proper to a congregation , but concerneth many . obj. . we doe not thinke that the church , math. . . is the community its alone , nor the elders there alone ; but the elders in presence of the community . for even act. . when the apostles and elders did give out decrees , they did it before the church of ierusalem , and in their presence , v. . then pleased it the apostles , elders , and whole church , to send chosen men to antioch . for shew us a warrant in the word , where the elders there alone did exercise jurisdiction , the people not being convened , and where such a company of elders there alone is called a church . the iudges in israel judged in the gates before the people ; the elders judged in , or , before the church , as the eye seeth united to the head , not separated from it . answ. nor doe we exclude these from hearing the elders exercise jurisdiction , if the matter concerne them ; but we aske if the whole people of israel were obliged by vertue of divine institution to be present in the gates of the city when the judges did sit there , and judge , as our brethren therein say ; by a divine institution the people are to be present , and to consent ; yea and have an honour above consenting , ( say they ) so as , if the people be not there to have their share of excommunication in their way , then is christs order violated , because the church cannot be said to excommunicate and bind and loose on earth ; whereas the elders onely , without the people , do only bind and loose , and excommunicate ; and the elders ( say they ) without the people are not the church , nor can be called the church , and so the acts of the elders , judging , and separated from the people are null , because not acts of the church ; seeing the alone elders are not the church ; & by this reason the judges could not judge in israel , except all israel had been present to consent , for all israel are bidden to execute judgement in the morning , both the rulers and people . . all the thousands in ierusalem which made up many congregations , were not , nor could they , and the whole congreations of a●tioch , syria , and silicia , who were all concerned in conscience no lesse then ierusalem , be present , and that by obligation of a divine institution : and therefore that church , and that whole church , act. . . can be no other then the whole representative church . and so we say , both here and act. . the church representative exerciseth jurisdiction without the people ; if people were present , it was by vertue of no divine institution : so as if they had not beene present the decrees could not have been called the decrees of the church : and certainely the comparison of the eye which seeth not but as united to the body , if it be strictly urged , may well prove that the elders , if the people be not present , even all and every one whom it concerneth , c●● no more exercise jurisdiction , or decerne that a scandalous person can be excommunicated , then an eye can see when it is plucked out of the head . object . . divines bring an argument from math. . by ●●●logy and proportion from particular congregations , to prove na●i●nall and generall synods of the whole christian world . ergo , they suppose that a particular church is the measure and patterne , and first church which hath power of excommunication , answ. parker , and some few enclining to our brethrens mind doe so , but divines understand by a church a presbyteriall church , which they make the measure and patterne of assemblies . object . here is a particular church , because here is an offended brother who is a member thereof . this particular church hath elders , this particular church is a whole church , cor. . if the whole church come together . jam. . send for the elders of the church . it cannot be , that the sick● person is to send for the elders of a presbyteriall church that are so farre removed from the sicke man. answ. an hand with five fingers is a whole hand , but not a whole body ; a congregation is a whole church in its owne kind , whole for those things that concerne it selfe , but not whole and compleat for all jurisdiction . if iames should bid , send for all the elders , this consequence should have some colour . object . . a presbyteriall church can be an offending church , but this , math. . is for an offending brother , if thy brother sinne against thee , &c. answ. christ giveth an instance onely in an offending brother , but the doctrine is for the curing of an offending church also , for all persons to be gained , thou hast gained thy brother . we are to gaine churches even as we are not to offend churches , cor. . . object . ▪ there are no church-censures meant here , christs scope is to resolve a case of conscience , how farre we are to goe on with an offending brother before we behave our selves to him as to an heather . ● , it is said , if thy brother sinne against thee , ergo , it is a private offence , not a publique church-scandall , that deserveth excommunication . answ. christs purpose is to shew how we may gaine to repentance an offending brother , thou hast gained thy brother . and he will have us use both publique and private meanes to gaine him . . it is such a sinne as must be told to the church , when obstinacy to the church is added , and therefore at length it is a publique scandall and so deserveth excommunication . ob. . reprove him , that is , convince him , but is it not reproving to be brought before the church ? must i reprove every one who offendeth me , even the king ? it is a mans glory to passe by an offence ; and salomon for biddeth us to over-heare our servant cursing us . answ. god hath made every man his brothers keeper , and we are not to suffer sin in our brother , but in any case to rebuke him , lev. , . the king is not every mans brother whom he is to use familiarly , as the brother meant of here ; though kings should be rebuked by their nobles , and by pastors . . we are to passe over offences , that is , to forgive those that sin against us , and not to be too curious to know who reproacheth us , as salomons meaning is to be taken , and to be willing to forgive , and yet to labour to gaine our brother by rebukes ; one act of love fighteth not with another . ob. . tell the church , is not meant of a christian church , but he speaketh of a thing present , but there was no christian church as yet . answ. it followeth not , it is a rule especially for time to come , though christ speake after this manner , as if it were a thing present . ob. . it is not much that the word , church , signifieth onely in this place a company of godly men , witnesses of the mans offence ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely once , joh. . the wind . . christ spake in the syriak and gnedah , psal. . gnedah a company , or many buls have comp●ss●d m● , san. . a company of prophets , gnedah . the meaning is , if he be not convinced by the testimony of two , rebuke him before many . answ. it is not like , that seeing in the chapter preceding he s●ake of the church , as of a company to whom the keys of the kingdome of heaven were given , and that here he speaking of a church which hath authoritative power to bind and loose , that christ hath any such ●nsolent meaning of the word church , as onely to note many christians . . the syriak is not the originall , but the greeke . ob. . the witnesses sp●ken of here are not witnesses of the offences , but of the reproofe , and therefore there is nothing here of a judiciall proc●s . answ. yea , but these witnesses are witnesses both of the reproote , and of that obstinacy , for the which the mans sinnes are bound in heaven . ob. . let him be to thee as an heathen . he saith not , let him be to the c●urt as an heathen , and therefore here is no shadow of any court. ans. it is an ordinary hebraisme , when the second person is put for the third , especially in laws , as , thou shalt not send him away empty . also , thine eye shall not spare him . also , then shalt out away evill out of israel . and therefore here is a reall court , it the context be considered . christ speaketh so , let him be to thee as an heathen ; in opposition to that which he was called to be , for his obstinacy ; to wit , a brother , if thy brother offend . and how weake is this ? let him be to thee as an heathen . ergo , he should not be to the church as an heathen . the contrary consequence is most necessary , if he be to thee as an heathen , because he is now convinced of obstinacy before two brethren , and before all the church . ergo , these two brethren and the whole church are to count him as an heathen , for the offended brother hath gone along all the way in the unanimous judgement , and a consort of mind , with both the witnesses and the church ; ergo , this obstinate man is the same to the church that he is to the offended brother , that is , he is to both as an heathen and a publican , and both are to abstaine from eating or brotherly conve si●g with him , as the jewes would not familiarly converse with the heathen , and as paul commandeth cor. . , . that with an excommunicated man , we are not to eate . ob. . whatsoever you bind on earth , is in good sence , that he who offendeth any little one that believeth , his sinne is bound in heaven , as the friends of job c. . were not accepted of god , till they made their peace first with iob , yet iob had no power of the keyes over his friends , and an offering is not accepted , while first the offerer be reconciled to his broth●r , and so his sinnes are bound in heaven , and yet one brother hath not a jurisdiction over another . answ. binding and loosing in this , chap. . must be the same with binding and loosing , chap. . . but expresly their binding and loosing is by the church . power of the keyes , and is all one with that authoritative power of remitting and retaining sins 〈◊〉 . . , . and in scripture the keyes , and binding , and loosing , are never ascribed but to stewards , officers , princes , and judges , who have power of jurisdiction , as i have proved already ; and therefore that which is spoken of jobs friends , and of the offerer not reconciled to his brother , come not up to the point , for iobs friends doe not binde on earth , and the offended brother is a more private man destitute of the keyes , and of all power of j●risdiction . it is first objected by our reverend brethren , the extent of the power of jurisdiction in the elders of a classicall presbytery must be proved by gods word , which cannot be . for if many classicall elders have power over many congregations , possibly twenty or thirty churches , then they beare the relation of elders to these thirty congregations , and they must all be elders of these churches , as the scripture saith , the elders of ephesus , the angel of the church of pergamus , the angel of the church of thyatira ; now this cannot be : for then , first , deacons must be deacons of many congregations , and deacons might meet in one colledge to dispose of the treasury of these thirty , and yet these thirty churches should not be consulted with , nor could they all convene in one to give their consent and judgement concerning their treasury . now though deacons be inferiour to pastors , yet are they no l●sse officers in their owne sphere , having power , then the pastors ; and paul writing to the church of philippi , writeth to the deacons as to the bishops , insi●uating that deacons are deacons in relation to that church , no lesse then pastors . answ. i deny the proposition , to wit , if many elders be one presbytery ruling many congregations , then doe they beare the relation of elders to these many congregations , as proper pastors to every congregation , of , or within that presbyteriall church : nor doe they beare that relation of watchmen and proper pastors to every one of these congregations , that a pastor of a particular congregation beareth to his particular flock , that is to be ●oved . it is true they are called the elders of the presbyteriall church of ephesus , the colledge of the angells of the church of pergamus ; but this is a generall and different relation from that which each pastor , doth carry to his owne flock in those respects . . the presbytery are elders to the classicall church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●● ; not in things proper to each congregation but in things common to all , or in that which is the proper object of government , to wit , those things which rather concerne the consociation , and combination of those thirty churches then the thirty consociated , and combined churches in particular . . the presbytery doth rather take care of the reg●lation of the acts of governing in all these churches , then the governed churches : for they are to heed to the pastors ordained , and to lay h●nds suddenly on no man , to commit the word to faithfull m●n , to see that pastors preach sound doctrine , and exercise discipline according to the rule , but they doe not feede as speciall pastors the particular flocks , but every one is to feede his owne flock over the which the holy ghost hath set him , acts , . the elders of the classicall presbytery are elders to all these churches , as the elders themselves are , in collegio presbyteriali , in the colledge of presbyters and properly as they are in the court , but not separatim , and oct of court , so this and this archippus is not an elder , or pastor to all these congregations , so as he hath to answer to god and to watch for the soules of them all , but hee hath a charge of them onely in collegio ; and if he doe any thing , as a classicall elder , as if hee lay hands on a pastor ordained to bee the pastor of such a congregation , hee doth it as the hand and instrument and deligate of the presbytery , or if hee pronounce the sentence of excommunication in a congregation , hee is virtualitèr in collegio , when he doth that act , in respect he doth it as the deligate of the presbytery . and this our brethren may see in their owne particular eldership of their independent flock , if an elder occasionally rebuke any of the flock , never convened before the church , he doth not in that exercise an act of church jurisdiction , because he is not now in a court , and when hee is not in the court hee cannot excommun●cate , yet ●iting in court hee doth , in collegio , with the rest of the eldership exercise church jurisdiction . and separatim , and not joyned in the court they cannot exercise church jurisdiction . . the presbytery hath a church-relation to all these . churches not taken distributively , but collectively as all those are united in one church classicall under one externall and visible government , even as the elders of an independent church are not elders of their single congregation , being separated from their court , and extra coll●gium presbyteriale , in the notion of the relation of a church-jurisdiction , for they are elders by reason of church jurisdiction only in their court. . classicall elders in the court have power of jurisdiction in relation to this presbyteriall , or classiciall church , but they have not properly an ordinary power of order to preach to them all and every one , and to administrate the sacraments to them . the elders of a particular congregation , have power of order and power of jurisdiction without the court , but they have not power of church jurisdiction , but in the court ; for there is a difference betwixt a power of jurisdiction which elders have as watchmen , and a power of church-jurisdiction which elders have not but in foro ecclesiae , in the court of church-jurisdiction . so the great sanedrim beare rule over all the tribes of israel . but this judge of the tribe of dan a member of the sanedrim is not a judge of the tribe of benjamin , or a judge to a thousand of that tribe , as the captaine of that thousand . . i distinguish the proposition , if the elders of the presbytery be elders of the presbyteriall church , then are they elders in relation to the many congregations in that church , if they bee elders in these common affaires which concerne government in generall , then are they elders in feeding , by the word of knowledge , and in governing in all the particulars which concerne the government of each congregation . that i deny , for their oversight in governing in things belonging to all the consociated churches , doth not make them elders of all those particular congregations . . deacons in some cases are also deacons in relation to all the particular churches in some reserved cases : if all the deacons of macedonia , corinth and other churches , should meete in one and take course for supplying the distressed saines at jerusalem , what inconvenient were in this ? ob. . if presbyteriall elders be elders to mary congregations in a generall relation , what sort of elders are they ? are they elders ruling , or are they elders teaching ? it is unpossible that they can be elders teaching , to so many congregations ; for teaching is a personall and incommunicable act , that m●n cannot commit to any others , they must performe it in their owne persons , a●● cannot commit it to others , if they be ruling elders onely , and not teaching elders , this is against the scripture ; for the exten : of teaching and the extent of ruling are commexsurable in the word , and of alike extersion , acts . . these same whoe are to feede the fl●ck at eph●sue , are to governe and rul● , and they are to feede the whole fl●ck● , not a part of it ; so the text sayth , take heede to the whole fl●cke , then they are not to governe all in a presbytery , and to feede with teaching the word , one particular congregation onely ; so pe● . . . feed the flock of god which is amongst you , not with knowledge onely , but be addeth their duty of governing : taking the oversight thereof , not by constraint , but willingly , &c. so h●b . . . remember them that have the rule over you , who have spoken unto you the word of god ; ergo , these same who have the rule over the flock , and governe , du also speake the word of the lord and teach , v. . obey them that have the rule over you and submit to them , for they watch for your soules as these who must give accompt ; ergo , these same who governe , doe also as pastors watch for the flock , as those that are to give an accompt ; but the governing classicall presbytery doe rule , but it is unpossible that they can give an accompt for all the congregations of a classicall presbytery , for they cannot watch over them all , except every one of these must have many eyes : nor can they be both ruling and teaching officers , for then they should have two offices , if one man be both a physitian and a chyrurgion to two severall companies , he must have two offices in relation to two charges which he hath to those two companies , if he practise physick to the one company , and chyrurgery to the other , this is against the order that paul col. . rejoyced to behold . therefore the classicall elders cannot be rulers having the oversight of the whole c●●ssicall church , and yet every one of them must be a 〈◊〉 and teaching pastor only to the single congregation over which 〈◊〉 . answ. as grand-fathers and fathers doe beare a relation to these same children divers wayes , both are fathers and may tutor and provide for the children , but both are not begetting ●athers , so also doe the classicall elders and the elders of particular congregations , beare divers relations to the flocks . the question then is what sort of elders are the presbyteriall elders to the presbyteriall church ? i distinguish church , i distinguish elders . they are elders classicall only to the classicall church collectively taken , and they have an authoritative care over this church . but they are proper elders to the classicall church taken distributively , that is , this man is an elder to this part , or member of the presbytery , to wit , to this congregation . and another man to this congregation as the elders ; in the court and aslembly at jerusalem , acts . they are elders in relation to the whole churches of antioch , syria , and silicia , and the gentiles collectively taken in those dogmaticall poynts , with the confession of our brethren , and these same elders were in speciall manner elders to the congregations of antioch , syria and silicia , and other churches taken distributively ; so also the elders of many consociated , and neighbouring churches are speciall watchmen over their own fl●cks , by teaching and ruling , according to our brethrens grounds , and also they have a brotherly care over all the consociated church , to councell , ●dmonrth , comfort ; seeing every man is his brothers keeper , by a divine law , and the care is like as is it were authoritative , onely , by our brethrens way , it wanteth the relation of authority ; vet doth it not follow that elders this way have two offices . but onely that they performe two acts of one and the same office ; also a pastor of an independent flocke , who writcth ● b●●ke for the instruction of sister-churches as hee preache●● those same sermons that are in the printed b●oke to his owne people and flocke , hath two relations , one to his owne flocke whom hee preacheth unto . as a pastor , another as an instructer of other churches by his writings , yet for that hee hath not two offices , as one who is a ' physitian and a chyrurgion to two sundry companies . if any say , hee writteth not bookes as a pastor , by vertue of his office , but as a gifted man by power of fraternity , let mee deny the truth of the distinction , for this is to begge what is in question ; for to teach the churches by writing should proceede from the authoritative power of a pastor , as a pastor ; and by that same officiall power that hee teacheth his owne flocke vivâ voce , by vocall preaching , as a doctor hee teacheth other churches by writing . but it was asked , whether are the classicall elders ruling elders , or teaching elders to the classicall church ? answ. they are both , and they are neither , in divers considerations , they bee teaching elders in all the congregations , distributively taken , they are rulers in all collectively taken , they are teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in some reserved acts , resolving synodically some cases of conscience and dogmaticall poynts upon occasion , but they be not the constant teachers to watch for the soules of all . . the places , acts . . pet. . . heb. . . prove that those that rule in common many churches should be teachers of these same churches distributively , and all the eldership at ephesus should rule the whole churches amongst them . and there should no pastor be a sole ruler and not a teacher , as the prelate is ; nor is there a pastor who is a sole teacher , and it is very true hee who is a ruling pastor is also a teaching pastor , but not to that same flock alwayes . neither is this true , that because power of jurisdiction is founded upon power of order , therefore teaching should be every way commensurable with ruling ; for . the eldership convened in court , and onely formalitèr in foro ecclesiae , in this court hath church-power of jurisdiction , in a congregation , and in this court they governe , but the eldership in this court neither doth preach , nor can preach . . the power of ruling is in the ruling elder , but not the power of teaching , and the power of teaching publickly is in the un●fficed prophet , as our brethren teach , and yet in him there is no power of ruling . ob. . it is strange that to excommunicate agreeth to the ruleing elder in a classicall presbytery , which he may doe in many congregations , and so he may performe his principall acts over thirty or forty congregations ; and yet the pastor may not performe his principall act of teaching in many congregations , by vertue of his office , but onely in one congregation , by this frame of a classicall church . answ. the ruling elder doth onely in some common cases with the presbytery performe his speciall acts , but all the ordinary acts of the spirituall jurisdiction the ruling elder performeth in that congregation whereof he is an elder , nor is this an inconvenient ; but preaching which is given to unofficed men by our brethren , should not be called the principall part of a pastors charge . ob. . it is unreasonable that a prelate or a pope should rule me , and not teach me , and we condemned this in prelates that they would onely rule , and not teach : but the classicall presbytery doth fall in that same fault , for they governe the whole classicall church , but they doe not teach the whole classicall church ; it is dreadfull for a man to watch for the soules of one single congregation , as being under necessity to give an accempt ; ergo , far more dreadfull it is to watch also for a whole tract of thirty or forty churches , the apostle will have him who watcheth for one flock to entangle himselfe with no other imployments . how then shall hee take the burden of thirty , or forty flockes ? answ. it is unreasonable that prelate and pope should rule me , and so many hundred churches . as the sole and proper pastors , and all under them be but suffragans and deputed pastors , doing by borrowed authority from pope and prelate . . that their sole office should be to command feeders as pastors of pastors , and not to feede with knowledge the flocke , that is most true ; but the classicall presbyters are neither principall nor proper pastors of the whole classicall churches collectively , nor are two or three pastors under them as deputies . . nor is their office to rule onely , not to feede with knowledge also . . the pastors of independent flocks are obliged by brotherly association , to be vine-keepers , governours , fellow-counsellers to forty sister - churches , for they acknowledge that churches cannot subsist in good government without the helpe of synods ; now if wee distinguish onerousn●sse , care , and labour of b●therly watching over one another , and oner●u●n●sse , care , and labour , by way of jurisdiction , the former is as great in foro dei , in the court of conscience as the latter , and so ou● brethren make governing without teaching , as well as wee doe ; they in a brotherly way , wee in a way of jurisdiction . i prove that their way is as dreadfull and labo●ous in the ●oynt of conscience , and in a way of giving accompt to god , as our way . for . a divine command that wee be our brethrens keepers , and we watch over one another commandeth onerousnesse , and care in brotherly governing to them , as to us . . wee make the ground and foundation of governing a classicall church that band of love and union of the members of one body of christ , and this band of lovely and brotherly consociation of many congregations commandeth , and ti●th us to doe no more in governing and i● helping , and promoting the edification of sister - churches , then if wee had no further warrant to prom●te edification , then the alone relation of brotherly consociation , for the onely and very reason why the wisdome of our law-giver christ hath put a speciall commandement on consociated churches to make one presbytery , and to governe one classicall church , in these common poynts that concerne the whole classicall church , in the poynt of sound doctrine and lawfull and ministeriall jurisdiction , is the necessity that members of one body have of broth●rly helpe , light , direction , comfort one of another . which poynt i desire carefully to bee observed : for wee see no ground to make the powers of a congregation , of a presbytery , of a province . of a nationall church , powers formally and essentially different , they differ onely in more or lesse extension , as the adjunct or genuine property of one and the same great visible body , which is one integrall part ; that same . . covenant of god. . that same lord . that same spirit . . that same faith and baptisme . . that same power of the keyes in nature and essence belongeth to all ; onely the power must bee more or lesse , as the body is more or lesse , as there is more of that vis loc●motiva , the power of moving in the hand then i● one finger , and in the whole arme then in the hand onely , and in the whole body then in the hand . and i cleare it in this , a man is a gifted preacher in a congregation in an island , there is none other gifted of god to preach the gospell but hee onely . i would thinke , as a brother hee were under as great an obligation of care , and laborious onerousnesse of conscience to bestow his talent for the gaining of soules by preaching , though hee were not called to bee their pastor , and that by vertue of his brotherly relation to the people , as if hee were called to bee their pastor . i desire to know what the naked relation of authority , or jurisdiction addeth to his care and onerousnesse in poynt of labouring by preaching the gospell . indeed now being called , his care is pastorall and more authoritative . but if according to the measure of the talent , every one is to proportion his paines to gaine more talents to his lord , and if the relation of a pastor adde no degrees of gifts to his talent , as wee may suppose , i thinke his onerousnesse in labouring was as great before hee was a pastor as after : but i speake not this , to say that in a constituted church there is no calling required other then giftes . nor doe i speake this to say , that a calling is not a new motive why a man should imploy his gifts for the honour of the giver ; but only to shew that christ hath united powers of jurisdiction in congregations , in presbyteries , in churches of provinces and nations ; that so , not onely gifts might conduce to helpe and promove edification , but also united powers of jurisdiction which are also gifts of god , and though some may say that a calling to an office layeth on m●n a more speciall obligation , to make accompt for soules , then gifts onely ( which in some sense , i could also yeeld ) yet seeing wee thinke the relation of the eldership to a whole classicall church is not founded upon an office different from the offices of pastors and elders which they have , and are clothed with in relation to their particular congregations , but onely authoritative acts of the same office , and that for the common promoving of edification in the whole classicall church , grounded in the depth of his wisdome who hath seven eyes , upon a brotherly consociation , in which they must either edifie one another , and occasionally partake of these same holy things , or then scandaliz● and leaven one another , with their publique transgressions ; wee cannot see how presbyteriall elders are more to give accompt for the soules of the whole classicall church in scriptures sense , hebrewes . . then consociated pastors and elders of consociated churches are to give an accompt to god for sister churches , over which they are to watch , and whose soules they are to keepe , and so farre as they are brethren must make a reckoning to god for them . and how can the presbytery be more said to intangle themselves , in governing the classicall church in some things , with things not proper to their calling , seeing consociated churches , in a brotherly way , doe medle with those same things , though not in a way of jurisdiction ? for helping the classicall church by way of fraternity is not unproper to a christian calling of brethren , and the joyning of power of jurisdiction ; i meane of power lesser to another power greater , to helpe the classicall church , upon the same ground of fraternity , cannot bee unproper to the calling of a colledge of presbyters . objecti . . the power of presbyteries taketh away the power of a congregation , therefore it cannot bee lawfull . the antecedent is thus confirmed . . because if the presbytery ordain● one to bee excommunicated , whom the elders of a congregation in conscience thinke ought not to bee excommunicated , the man , jure divino , must be excommunicated , and the power of the congregation , which christ hath given to them is nul . and the exercise thereof impeded by a greater power . . the voyces of two elders of a congregation , which are now sitting in the greater and classicall presbytery , are swallowed up by the greater number of elders , of thirty or forty congregations met in one great presbytery ; ergo , the power of the congregation is not helped by the presbytery , but close taken away . answ. the argument doth presuppose that which is against gods law , to wit. . that there is a contradiction of voyces , betwixt the elders of a cong egation , and of the greater presbytery ; which should not bee , for brethren even of galathia , which contained many congregations , as our brethren confesse , should all minde and speake , and agree in one thing that belongeth to church discipline , as is cleare , gala. . . gala. . v. . gala. . . . . the argument supposeth that the greater presbytery is wrong in their voycing , that such a man should be excommunicated , and the two elders of the congregationall church is right , and hath the best part in judging that the same man ought not to be excommunicated . but christ hath given no power to any church to erre , and that power which in this case the presbytery exerciseth is not of christ ; and de jure , the power of the greater presbytery in this case ought to bee swallowed up of the two voyces of the elders of the congregation . but suppose that the elders of one congregation , and the whole meeting all agree in the truth of god , as they all doe acts . will you say that peter , paul , and iames their power is null , and taken from them ; and their three voyces are swallowed up in that great convention , because to their power and voyces are added , in this dogmaticall determination ( which you grant even now to many consociated churches ) the power and voyces of the rest of the apostles and elders ; yea and as some say , of the whole church . acts . , v. . . acts . . acts . . ? i believe addition of lawfull power doth not annull lawfull power , but corroborate and strengthen it . so this shall fall upon your owne eldership of your independent congregation . suppose ●en pastors , elders and doctors in one of your congregations , whereas sometime there were but three , and these three had the sole power of jurisdiction and exercise of the keyes , you cannot say that the accession of six elders to three , hath made null the power of three , and swallowed up their voyces ; for if their power and voyces were against the truth , it is fit they should be swallowed up : if they were for christ , they are strengthened , by the accession of lawfull power and moe voyces , and neither annulled nor swallowed up . object . . the church at the first , for example , when it was but a hundreth and twenty , had the full entire power within it selfe : ergo , it should bee in a worse case by the multiplication of churches , if now that power bee given to presbyteries . ans. it is a conjecture , that the whole christian church acts . was onely an hundreth and twenty . i thinke there were more , though these onely convened at the ordination of matthias , for there were above five hundred brethren at once which saw christ after his resurrection , cor. . . and these , i judge , belonged to the christian church also . . it is constantly denied that addition of lawfull power to lawfull power doth arnull , or put in a worse condition the prexistent power ; it doth helpe it , but not make it worse : and twenty churches adding their good and christian counsells , and comforts to two churches doe not annull , or hurt or swallow up either the power of good counseling in these two churches or their good counsels , but do much confirme , and strengthen them . object . . it is absurd that there should be a church in a church , and two distinct kind of churches , or a power above a power , a jurisdiction above a jurisdiction , a state above a state , as master and servant , and father and sonne , so there is here a governing and a commanding classicall presbytery , and a governed and commanded classicall church , and in a politicall consideration formally different : now where there bee two different states , there be two different names , titles , and adiuncts , as cor. . . god hath set some in the church , first apostles , secondarily prophets . so it is said , genesis . god made two distinct lights , a greater light to serve the day , and a lesser light to rule the night . but the scripture maketh no mention of greater or lesser presbyteries , wee have the name of presbytery but twice in the new testament , and in matter they differ not , for these same elders are the matter of both : in form they differ not , for the same combination and union is in all : they differ not in operations , for the superior hath no operations but such as the inferior can exercise , for because a pastor exhort●th a pastor comsorteth , we doe not make two kindes of pastors , if wee cannot finde a distinction betwixt presbyter and presbyter , how can w●e 〈◊〉 a distinction betwixt presbytery and presbytery ? hath the wisdome of christ left these thrones in such a confusion , as by scripture they cannot be knowen , by name , title , nature , operations ? and if there be a power above a power , wee have to a●end to a nation and so to subdite a whole nation , and their consciences to this government , and we are to put a kingdome within a kingdom . answ. a church-congregationall within a church-classicall is no more inconventent , then a part in the whole , an hand in the body , and that is a lesser body in a greater , and our brethren call the people a church , and the elders the elders of the church , and what is this but a church in a church ? . a power above a power , is not absurd , ex●ept it be a church-power , so above a church-power , as the superior power be privative and destructive to the inferior , as the popes power distroyeth the power of the chu●ch universall , and the prelates power destroyeth the power of the 〈◊〉 where of he is pretended pastor . but the power of the presbytery is a●xiliarte , and cumulative to helpe the congregation , not privative and destructive to destroy the power of congregations . secondly , a power above a power in the church cannot be denied by our brethren : for . in the eldership of a ●●●gle congregation , the eldership in the court hath a power of jurisdiction above a power of order , which one single minister hath , to preach the word and administrate the sacraments ; for they may regulate the pastor and censure him , if he preach hereticall doctrine : is not this a power above a power ? yea two elders in the court have a power of jurisdiction to governe with the whole prebsytery , but the power of the whole presbytery is above the power of a part . but to com● neerer ; the apostles and elders at ierusalem met in a synod have a power , in dogmaticall poynts over the church at antioch , and others : and our brethren say that the church at antioch might have in their inferiour synod determined these same poynts which the synod determined at ierusalem ; her 's power above power . thirdly , we doe not see how they be two , or divers indicatures formally and specisically different in nature and operations , for they differ onely in more or lesse extension of power , as the reasons doe prove , as the power of government in one city or borough , doth not differ formally from the power of the whole cities and boroughs , incorporated and combined in one common judicature , and the power of two or three , or foure colledges , doth not differ from the power of the whole combination of colledges combined in the comm on judicature of the universities : so here the powers of the inferior judicatures do differ from the superior onely in degree , and in number of members of the judicatures ; the policy divine is one and the same , though the superior can exercise acts of jurisdiction different from the acts of the inferior in an ordinary way ; such as are ordination of pastors and excommunication , where many churches are consociated ; though , where this consociation is not , ordination and excommunication may be done by one single congregation : also to argue from the not distinction of names , titles and adjuncts of the iudicatures is but a weake argument , because congregationall , and presbyterian , provinciall and a nationall church-body make all one body , and the inferior is but a part and member of the superior , and thefore it was not needfull that as apostles and prophets , and the sun the greater light by name and office is distinguished from the moone gen. . the lesser light , that congregation and presbyter should be distinguished by names and office and titles in the scripture ; for a prophet is not formally a part of an apostle , but an officer formally different from him , and the moone is not a part of the sun , as a congregation is a part of the classicall church : so mat. . the scripture distinguisheth not the people and elders in the word ( ecclesia ) church , as our brethren will have then both meant in that place , mat. . teil the church . now we say as they doe to us in the like , we are not to distinguish where the law doth not distinguish . but the scripture sayth , mat. . the church that the offended hath recourse unto , is that church which must be obeyed as a judicature and spirituall court , but the people is neither a judicature , nor any part thereof . and . of that church christ doth speake that doth actually bind on earth and loose on earth , and that by the power of the keyes , but the people neither as a part of the court doth actually bind and loose on earth by power of the keyes . . christ speaketh of that court , and of that church which doth exercise church-power on earth , under the title of binding and loosing ; but we find not a church in the face and presence of the people binding and loosing under the name of the church , in the word of god. shall we use such an insolent signification of the word church , as the word of god doth not use ? and lastly , i say of these of corinth gathered together convened together in the name of the lord jesus , with the ministeriall spirit of paul and with the power of the lord iesus ; these cannot be the church excommunicating before the people . the text destinguisheth not the court of elders who hath the power of jurisdiction from the people , and all these to whom he writeth , and who were puffed up and mourned not for the scandall , have no such power of jurisdiction : nor can the text beare that the elders set up a court before the eyes of all the people , and delivered such a man to satan , so as this is called the head of elders and people , as our brethren teach , and here they distinguish where the scripture distinguisheth not . fourthly , if the scripture give to us thrones really different , though names and titles cannot be found , more then we find expresly and in words ; two sacraments , three persons and one god , christ iesus in two natures , and one person , then have we what we seeke : but wee have these different in the things themselves , as acts . . wee have a church meeting in an house , for word and sacraments , as acts . . and a congregation in corinth meeting in an house , cor. . . cor. . . and consequently here must bee some power in this meeting to order the worship of god : this single meeting is to rebuke those that sinne openly , and to hinder women to preach in the congregation ; and to forbid , by the power of the keys , that two speake at once ; because god is the god of order ; to borbid doctrine that edifieth not , and speaking gods word in an unknowen tongue , &c. . there is an eldership 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every city in ephesus , in ierusalem who met for jurisdiction , acts . . who layd hands on timothy , tim. . . in antioch , acts . . . there is a meeting of a provinciall church in galathia ; where there are many churches , as may be gathered from acts . . . who were to purge out the scandalous and false teachers who leavened all others , and who were gal. . . to restore with the spirit of meekenesse any fallen brother ; and . there a map and patterne of a generall synod warranting both a nationall church-meeting , and an o●cumenick councell . and the like may be gathered from that synod , acts . and acts . where these universall guides of the whole christian world , to wit , the apostles were , and did exercise jurisdiction , by ordaining of officers ; and though instances of these could not be given in scripture , there is a morall ground and warrant for it . because joynt power of jurisdiction are surer and better , then a lesser and dispersed power . for if the keys be given to the church visible , not to this or this little church , as meetting in a private house , acts . . acts . . the division or union of this power , the extension of it must be squared by the rule of most convenient edification , and it cannot stand with edification if it be given to one congregation onely : the god of nature for conserving humane societies , hath given the power of government originally , not to one , but to a multitude ; for one onely is not in danger to be wronged and oppressed in a society ; but a society is in this danger , therefore hath god given this power to a multitude : and a multitude is the formall object of policy and government , and cannot but be d●ssolved , where lawes and government are not ; so the god of grace must have given a power of government to a society and multitude of little churches : for a multitude of congregations is a multitude , and therefore this society and consociation cannot subsist , except christ have provided a supernaturall government for it . it is not reasonable , that some say , a morall institution is not an institution ; for magistracy is both morall , and a divine institution ; that god have a certaine day for his service is both morall , and also a divine institution : all institutions are not meerly positive , as some suppose , such as is , that the last day of the week be the sabbath , that bread and wine be signes of christs body br●ken , and his blood shed for us . so supposing that christ have a visible church , it is morall that shee have power of government also , in so farre as shee is a church . yea power of government , upon this supposition , is naturall , or rather con naturall ; so by the same ground upon supposall that christ have , in a nation , a multitude of consociated churches , who for vicinity may either edifie , encourage , comfort and provoke ●re another to love and good workes , they submitting themselves to the lawes of christs policy , or may scandalize one another ( as many consociated churches in galathia were bent to bite , dev●ure and consume one another , gal. . . ) it is morall , yea and con-naturall that they be under a divine policy externall . nor is it more agreeable to the wisdome of christ that a multitude of consociated churches in one land should be left to the lawes of nature , and christian brother-hood , and be loosed from all lawes of externall policy , then that the just lord who intendeth the conservation of humane societies should leave every man to the law of nature , and not give them a power to set up a magistracy , and to appoynt humane and civill lawes whereby they may be conserved . and i thinke we should all say , if god had appoynted every great family ▪ yea or every twenty families in the world to be independent , within it selfe and subordinate to no civill law , to no power , to no magistracy without that independent little incorporation , that god had not then appoynted a power of civill policy , and civill lawes for the conservation of mankind ; and the reason should be cleare , because in one shire , countrey , province and nation there should be a multitude , to wit , ten hundred , ten thousand independent kingdomes subject to no lawes , nor civill policy , but immediately subordinate to god in the law of nature , and when these ten thousand should rise up and with the sword devoure one another , and one society independent should wrong another , the onely remedy should be to complaine to god , and renounce civill communion with such societies ; that is , traffique not with them , ( doe not take or give , borrow or lend , buy or sell with them ) but it is unlawfull to use any coercive power of naturall , or civill reparation to compell them to doe duty , or execute mercy and judgement one toward another : now seeing grace destroyeth not nature , neither can there be a policy independent which doth contradict this maxime of naturall policy , acknowledged by all , in all policies , civill , naturall , supernaturall , god intending the conservation of societies both in church and state hath subjected all societies , and multitudes to lawes of externall policy : but so it is , a multitude of little congregations is a multitude ; and a society . then it must follow , that government of independent little bodies , under no coactive power of church censures , must want all divine institution and so be will worship . for these it shall be easie to answer the obloquies of some , saying , that a nationall church under the new testament is judaisme . hence say they , a nationall religion , a nationall oath or covenant , is like a world-church , a church , a huge body as big as the earth : and so , if some augustus should subdue the whole vvorld to himselfe with the sword , hee might compell the vvorld to bee all of one church , of one religion . answ. the terme nationall-church is not in the word of god , but i pray you in what sense can the iewish-church bee called a nationall-church ? i conceive not , because of the typicall and ceremoniall observances that put a church-frame on the whole nation : for if so , then the name of a nationall church or a nationall religion cannot , by envy it selfe , bee put in the reformed churches , or on church of scotland which hath suffered so much for iewish and romish ceremonies . but if the jewes were a nationall-church , because they were a holy nation in profession , and god called the nation , and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a church externally called to grace and glory and the whole nation commensurable , and of equall extent then all christian nations professing the true faith , and the gentiles , as well as the iewes ; then the believing iewes of pontus , asia , cappadocia , and bythinia ( as augustine , eusebius , oecumenius , athanasius doe thinke that peter wrote to the iewes ) yea and the gentiles , ( as many interpreters with lorinus , thomas , lyra and others thinke ) are yet pet. . . an holy nation , and so a nationall church ; and there is no more reason to scoffe at a nationall church in this sense , then to mocke the holy spirit which maketh but one church in all the world , cant. . . as cotton , ainsworth , and other favorable witnesses to our brethren , confesse ; and if the gentiles shall come to the light of the jewish church , and kings to the brightnesse of of their rising , esai . . . if the abundance of the sea shall be converted to the iewes true faith and religion ; and the forces of the gentiles shall come to them , vers . . and if all flesh shall see the revealed glory of the lord , esai . . . and the earth shall bee filled with the knowledge of god , as the seas are filled with water . it is most agreeable to the lords word that there , is and shall be a church through the whole world ; you may nickname it as you please , and call it a vvorld-religion , a vvorld-church . as if the lost and blinded world , ioh. . , . joh. . . corin , . . were all one with the loved , redeemed , pardoned and reconciled world , ioh. . . ioh. . . cor. . . as if wee confounded these two worlds , and the religion of these two worlds . and if this world could meet in its principall lights , neither should an universall councell , nor an oath of the whole representative church be unlawfull , but enough of this before . and what if the world bee subdued to the world , and a world of nations come in , and submit to christs scepter , and royall power in his externall government : are the opposers such strangers in the scriptures , as to doubt of this ? reade then esai . . . . c. . , , , , : v. . , . psal. . , . psal. . . . . esai . . . esai . . . esai . . . . psal. : , , , . and many other places , and there is a kingdome in a kingdome . christs kingdome and his church lodging in a worldly kingdome , and christ spiritually in his power triumphing over the world , and subduing nations to his gospell . object . . if classicall presbyters be not elders in ●elation to the classicall church , and so to all the congregations in it , yee must forsake all these places , where it is said , the elders of jerusalem , the elders of ephesus , the angels of the seven churches , which is absurd ; if they be elders to all these churches , then . all those people in those churches must submit their consciences to them and their ministery , as to a lawfull ordinance of god. . all the people of those churches must have voyce in election of them all . . all these people owe to the●s maintenance and double honor . tim. . . for if the oxes mouth must not be muzl●d , but he must be fed by me and my corne , he must tread my corne , and labour for me . these churches cannot all meet in one , to ordaine , and chuse all these ministers , and to submit to their ministery . answ. the elders are elders of ephesus and elders of jerusalem , not because every elder hath a speciall , pastorall charge over every church distributively taken , for it was unpossible that one congregation of all the converts in ierusalem extending to so many thousands , could all beare the relation of a church to one man as their proper elder , who should personally reside in all , and every one of those congregations to watch for their soules , to preach to all and every congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in season and out of season . but they are in cumulo called elders of ephesus , in that sense that kings are called the kings of the nations not because every king was king of every nation , for the king of edom was not the king of babylon ; and the king of babel was not the king of assyria , yet amongst them they did all fill up that name to be called the kings of the nations , so were the elders of ierusalem in cumulo , collectively taken , elders of all the churches of ierusalem collectively taken ; and as it followeth not that the king of edom , because hee is one of the kings of the nations , is elected to the crowne of caldea , by the voyces of the states and nobles of caldea ; so is it not a good consequence , such a number are called the elders of the church of ierusalem , therefore the elder of one congregation at the easterne gate at ierusalem , is also an elder of a congregation of the westerne gate . nor doth it follow that these two congregations should submit their consciences to one and the same elder as to their proper pastor ; to whose ministery they owe consent in election , obedience in submitting to his doctrine , and mainetenance for his labours ; all these are due to him , who is their owne proper pastor : the as caldeans owe not honour , allegiance , tribute to the king of edom , though the kingdome of caldea bee one of the kingdomes of the nations , and the king of edom one of the kings of the nations . but if indeede all the kings of the nations did meete in one court , and in that court governe the nations with common royall authority , and counsell in those things which concerne all the kingdomes in common ; then all the nations were obliged to obey them in that court , as they governe in that court , but no farther : and when the people doe consent to the power of that common court ●●citly , they consent that every one of these shall bee chosen king of such and such a kingdome ; and promise also tracitly obedience , and subjection to every one of the kings of the nations , not simply as they are kings in relation to such a kingdome , but onely as they are members of that court ; so the congregations acknowledging and consenting to the classicall presbytery , doe tracitly chuse and consent to the common charge and care that every pastor hath , as hee is a member of that common court which doth concerne them all , therefore all these consequences are null . object . . but when the presbytery doth excommunicate in a particular congregation by a delegate , they may with as good reason , preach by a delegate , as exercise jurisdiction by a delegate ; the one is as personall and incommunicable , as the ●●●r . answ. it is certaine there bee great oddes ; for the acts of jurisdiction performed by speaking in the name of iesus christ , doe come from a colledge and court , and because it were great confusion that a whole court should speake , therefore of necessity such acts must be done by a delegate . indeed the juridicall acts of the whole juridicall proceeding of decerning the man to be excommunicated cannot bee done by one man onely , it would bee most conveniently done by the whole senate , or at least by a select number against which the accused party hath no exception , and is willing to bee judged by ; but the acts of order , as preaching flowing from the power of order , can be performed only by the pastor in his owne person , and not by a deputy . except that a synodicall teaching , which commeth from the power of jurisdiction may bee sent in writ by messengers and deputies to the churches , acts . . acts . . object . . a pastor is not a pastor , but in relation to his owne church , or congregation . therefore hee cannot doe pastorall acts of either order , or jurisdiction in a presbyterie . answ. how a pastor is a pastor in relation to all the world deserveth discussing . first , some have neither power of order nor jurisdiction in any place , as private persons . secondly , some have both power of order and jurisdiction through all the world , as the apostles who might teach and administrate the sacraments , and excommunicate as apostles , in every church . thirdly , some have power of order , and jurisdiction in a certaine determinate place , as pastors in their owne particular congregations . fourthly , some have power of order in relation to all the vvorld , as pastors of a congregation , who are pastors validly preaching and administrating the sacraments , but orderly and lawfully preaching , where they have a calling of those , who can call to the occasionall exercise of their calling hic & nunc . in this meaning a pastor of one flock is a pastor , in regard of power of order to all the world. because though his pastorall teaching be restrained by the church in ordinary , onely to this congregation , yet hath hee a pastorall power to preach to all the world , in in an occasionall way , both by word and writ , yet doth not this power being but the halfe of his ministeriall power , denominate him a pastor to all the world , as the apostles were ; and the same way hath hee power to administrate the sacraments , and this way may our brethren see that power of order to be a minister or pastor is given by the presbytery , so as if the man were deprived clave non errante , hee now hath lost his pastorall relation to both the catholick church , and that congregation , whereof hee is a pastor . so as hee is now a private man , in relation not onely to that congregation whereof hee was a pastor , but also in relation to the whole visible church ; now no particular congregation hath power to denude him of this relation , that he had to the whole catholick church . but a pastor of a flock is a pastor in respect of power of jurisdiction , not over all the world , to excommunicate in every presbytery , with the presbytery , hee is onely capable by vertue of his power of order , to exercise power of jurisdiction , where hee shall come , upon suposall of a call , if hee be chosen a pastor there , or be called to be a commissioner in the higher , or highest courts of the church catholick , but other wayes he hath no power of jurisdiction , but in that court whereof he is a member ; that is , in the eldership of a congregation , and in the classicall presbytery : for hee is so a member of a congregation , as he is also a member of the classical presbytery , and therefore though he be not a pastor one way in this classicall court , i meane in respect of power of order , yet is hee a pastor , 〈◊〉 , in watching over that church , in respect of power of jurisdiction . our brethrens ground then is weake when they say . a pastor cannot give the seales to those of another congregation , because he hath no ministeriall power over those of another congregation ; if they meane power of jurisdiction , it is true , he hath no jurisdiction over those of another congregation : but if they meane , hee hath no power of order over them , that is , for what ever be the churches part in this , it is certaine the pastor doth administrate the seales by power of order , and not by power of iurisdiction , and the church as the church hath not any power of order , for shee is not called to any pastorall dignity , though wee should grant that , which yet can never bee proved , that shee is invested with a ministeriall power . object , . if the church , which you suppse to be presbyteriall , to wit , the church of corinth , did excommunicate , or was commanded to excommunicate the incestu●us person , before the congregation convened and met in one , then must your classicall church exercise all other acts of iurisdiction , before all the congregationall churches of the classicall presbytery meete in one . but this latter is as unpossible , as absurd ; for how shall thirty or forty congregations meet all , in one place , for all the severall acts of jurisdiction ? also you confesse that many congregations cannot meete in one place : that the proposition may be made good ; we suppose these grounds of the presbyteriall frame of churches : . that the presbyteriall church of corinth , not the congregation had the onely power of excommunication . . that this man was to be excommunicated in presence , and so with the consent of the whole multitude , for so the text sayth , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when you are gathered together . . excommunication is the highest act of iurisdiction in the church , being the binding of the sinner in heaven and earth , if therefore this highest act of iurisdiction must bee performed before all the church congregated in one , then must all acts of iurisdiction be performed also in presence of the congregated church ; for it concerneth their edification , and is a matter of conscience to then : all . . the reason why wee thinke sit hee should be excommunicated before , or in presence of that congregation whereof hee is a member , is because it concerneth them , and hee is a member of this congregation , but by your grounds , the whole presbyteriall or classicall church should be present , which were unpossible ; for hee is to you a member of the whole classicall church , and the power of excommunication is in the whole classicall church , and they ought to bee present by the same reason , that the congregation , whereof hee is a neerest member , is present . answ. . there be many things in this argument to be corrected , as . that the church of corinth conve●ed in the whole multitude whom it concerned , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not prove it ; for the same word is spoken of the meeting of the apostles and elders , who met in a synod with authority , acts . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the multitude , acts . v. . and to the church of believers , cor. . . and cor. . . therefore the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to bee no cogent argument . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not here in all this chapter , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the new testament , and by the seventy interpreters , whose translation christ and his apostles doe frequently follow in the new testament , use the words for any meeting of good or ill , of civill or ecclesiasticall persons . as i might instance is a great many places of the old and new testament ; then what is it , i pray you , which restricteth the signification of these words to signifie a civill , rather then an ecclesiasticall meeting ? certainly the actions which the company doth when they are met , and the end for which they meete . i give an instance in acts . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the like i say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifieth not the church of christ , and why ? it is a reason that cannot bee controlled . they were assembled for to raise a tumult against paul which was no church-action , and so no church end is here . so v. . but if you enquire any thing in other matters , it shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lawfull assembly ; surely the end of such an assembly in ephesus , where this man was town-clark in the meeting , could be . no church-businesse , hence wee are led to know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an assembly or church signifieth here not the church of christ , so psal. . . the assembly of the wicked hath inclosed mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merighem the seventy interpreters turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and t●rtullian followeth them , the persons congregated , the actions and end for which they convenc lead us to this , that the word signifieth not a church of christ. so wee may see , psal. . . the congregation of elders cannot bee a true church , . cor. . . for first when you come together to the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i heare there are divisions amongst you . the place must signifie the church of believers , because the end of their meeting was the supper of the lord , or their communion , v. . as the text cleareth , and cor. . . when the whole church commeth together , that was for prophecying and hearing of the word , as the text is evident , v. , , , , , , . and therefore here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the church of pastors preaching , and people hearing the word , praying and praising god. so in the third place when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church is convened to bind and loose , and to excommunicate , as mat. . . . . there is no necessity that the word church , should include those who have no power of the keyes , and cannot by power of the keyes bind and loose . and therefore from the naked and meere grammar of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no argument can bee drawen to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matth. . . must signifie that same which it doth signifie , corin. . . corin. . . corin. . . for the word actu primo , and originally , signifieth any meeting , but the persons who are congregated and the end for which they meete leadeth us to the meaning and grammaticall sense of the word , in that place . now matth. . the ecclesia , a church congregated there is such as bindeth and looseth in heaven and earth , and congregated for that use : therefore i see not how the circumstances of the place helping us to the grammaticall sense of the word here , as in all other places , doth not inforce us to say in this place mat. . the word ecclesia , church , must signifie onely those who have power to bind and loose , that is , only the elders , and not the people . so to come to the place , cor. . those who come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , congregated together , must bee expounded by the persons office , and the end of their meeting , now the persons office is ministeriall , hee will have them congregated by pauls ministeriall spirit , and in the name and with the power of the lord jesus , this is the power of the keyes , which hee who hath davids keyes esai . . . on his shoulders , revel . . . giveth to his owne officers , matth. . . and these persons cannot be all that hee writeth unto v. . all that were p●ffed up , and mourned not at the offence given by the incestuous 〈◊〉 , to iesus christs holy nam● and church , all who are to forbeare eating and drinking with excommunicated persons , vers . . all who were in danger to be leavened , vers . all who were to keepe the feast in sincerity , not with the old leaven of wickednesse and malice : for these directly were the whole multitude of believers , men , women , and children , who ( i am sure ) were not capable of the keyes and the ministeriall power of paul. . the end wherefore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were convened , did meete and convene , was , vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to deliver the man to satan , they were not convened to celebrate the lords supper , as the church is convened , cor. . . nor for hearing the word of prophecy , or preaching , as cor. . , . and whether you construe the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the power of the lord iesus , with the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deliver to satan , or with the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated in the name and power of christ , all is one ; the multitude of common believers , of men , women , and children , are neither capable of the power , nor of the exercise of that power to deliver to satan . and therefore this meeting together , by no grammar doth leade us to say that the sentence was to be pronounced in face and presence of the multitude convened , vers . . giving , but not granting that the church of corinth , in all its members , must bee convened . though i hold it not necessary by this place , yet it followeth not that all other acts of jurisdiction must bee exercised in face of the whole congregation : for there is a speciall reason of the pronouncing of the sentence , which is not in other acts : the pronouncing of the sentence , concerneth more the neerest congregation of which the delinquent is a member , in relation of nearest and dayly communion , it concerneth also other congregations of the classicall church , of which also the delinquent is a member , but not so immediately and neerely , because ( as i sayd before ) the more universall the church visible is , the externall visible communion is l●sse ; even as when the number of a family is cut off , by the sword of the magistrate , the matter first and more intimately and more neerely concerneth the family whereof hee is a member , yet it doth also concerne the common-wealth , of which also hee is a member . a finger of the right hand is infected with a contagious gangren , it is to bee cut off ; yet the cutting-off concerneth more neerely the right hand , then it doth the left hand , and the whole body . for the contagion should first over-spread the right hand and arme , and shoulder , before it infect the left hand , and the whole body ; though it doe not a little concerne the whole body also . so though actuall excommunication concerne all the churches of the presbyterie : yet it doth more neerely concerne the congregation whereof hee is a member . . the pronouncing of the sentence being edificative , it is a fit meane to worke upon others , but calling and trying of witnesses , and juridicall decerning of a man to bee excommunicated , requiring secrecies , yea and some scandals , and circumstances of adultery , incest , pestiality , requiring a modest covering of them , from virgins , young men , children and the multitude , wee have no warrant of god , that they should bee tryed before the whole multitude , nor are acts of jurisdiction for their excellency , to bee brought forth before the people but for their neerenesse of concernment , and use of edification . object . . the people are to consent , yea they must have a power , and some thing more than a consent in excommunication ; ergo , they are all to bee present . the antecedent is proved , . because they were not puffed up , they did not keepe the feast , they did not dostaine from eating with the incestuous person , onely by consent . . others not of that church did excommunicate by consent . . it is said , v. , doe yee not judge them that are within ? answ. if you will have them to excommunicate the same way , that they doe other duties , you may say they excommunicate the same way that pastors and elders doe , and if they judge , vers . . as the elders doe , either all the people are judges , and where are then all the governed , if all bee governours ? or then hee speaketh in this chapter to the churches-iudges onely . . there bee degrees of consent , these of other churches have a tacite and remote consent , the people of the congregation are to heare , and know the cause , and deale in private with the offender , and to mourne , and pray for him . object . . the highest and double honour is due to him who laboureth in the word , tim. . . but if the presbyteriall church be the highest church , it shall not have the double honour , for it is onely the governing church . answ. highest honour is due in suo genere , to both . and this is , as if you should compare obedience and honour , that i owe to my father with that which i owe to my grand-father , . paul , tim. . . compareth elders of diverse sorts together ; as the ruling and teaching elder , here you compare pastors to bee honoured in respect of one act , with themselves to bee honoured in respect of another act ; and this might prove , i am to give more honour to my pastor for preaching in the pulpit , then for ruling in the church-senate . object . . the congregation is the highest church , for it hath all the ordinances , word , sacraments , jurisdiction ; ergo , there is not any presbyteriall church higher which hath only disciplinary power . answ. there is a double highnesse , one of christian dignity . . another , of church-prehemenency , or of ecclesiasticall authority : indeed the congregation , the former way , is highest , the company of believers is the spouse and ransomed bride of christ. but the eldership hath the ecclesiasticall eminency ; as the kings heire and sonne is above his master and teacher one way , yet the teacher ( as the teacher by the fift commandement ) is above the kings sonne as the teacher is above him who is taught ; and so is the case here . object . . the arguments for a classicall , or presbyteriall church do much side with prelacy ; for you make many lords ruling and not teaching . answ. let all judge whether the independent power of three elders accountable to none , in a church-way , but to iesus christ onely , as you make your little kingdomes on earth , be neerer to the popes monarchy , and especially when there is but one pastor in the congregation , then the subordinate government of fourescore , or an hundred elders● sure i am , three neighbours are neerer to one monarch , then three hundred . . one monarchicall society is as tyrannicall antichristianism as one monarchicall pastor . . if wee made many ruling and dominering lords , you should say something ; but wee make many servants endued onely with ministeriall power , onely to teach and rule , and to bee accomptable to the church ; your eldership in this agreeth with the pope , that though they deliver many soules to satan , yet no man on earth can , in a church-way , say , what doe you ? act. xv. a patterne of a juridicall synod . that the apostles in that famous synod , act. . did not goe on by the assistance of an immediately inspired spirit and by apostolick authority , but onely , as elders , and the doctors and teachers assisted with an ordinary spirit , to me is evident from the course of the context . . because act. . when a controversie arise in the church ●● antiochia , a epiphanius saith , as also b hieronymus , by c●●mbus , and others , touching the keeping of moses his law , especially the ceremonies , except they would bee losers in the bu●nesse of their salvation , paul could not goe as sent by ami●h to submit that doctrine , which hee received not from flesh and blood , but by the revelation of jesus christ , gal. . . to the determination of a synod of apostles and elders for who would think that the immediatly inspiring spirit i● p●ul , would submit himselfe , and his doctrine to the immediately inspiring spirit in paul , peter , apostles , and elders , therefore paul and birnabas , come as sent to jerusalem , not ●● apostles , or as immediately inspired , but as ordinary teach●● . therefore saith c diodatus , not because these two a● 〈…〉 were every wayequall to the rest in the light and conduct 〈◊〉 spirit , and in apostolicall authority , gal. . . . had any 〈◊〉 instruction , or of confirmation , but only to give the weake 〈◊〉 , who had more confidence in peter and james , and in the church at jerusalem , and to stop false doctors mouths , and to esta●●●● , by common votes , a generall order in the church . hence when a controversie ariseth in the apostolicke church , and the controversie is betwixt an apostle as paul was , and others , and both sides alledge scripture , as here both did , out of all controversie , there is no reason , that the apostle paul , who was now a party should judge it : and when a single congregation in the like case is on two sides , about the like question , nature , reason and law cry that neither can bee judge , and therefore a synod is the divine and apostolick remedie which must condemne the wrong side , as subverters of soules , as here they doe , v. . and the apostle when hee will speake and determine as an apostle , hee taketh it on him in another manner , as gal. . . behold i paul say unto you , that if you bee circumcised christ shall profit you nothing ; hee speaketh now as an immediatly inspired pen-man and organ infallible of the holy ghost : but it were absurd to send the immediately inspired organ of the holy ghost as such , to aske counsell and seeke resolution from the immediatly inspired organs of the holy ghost . . the rise of controversies in a church is not apostolick , nor temporary or extraordinary , but to ordinary wee have the scriptures indeed to consult with , so had the churches , whose soules were notwithstanding subverted , v. . and this assembly doth determine the controversie by scripture , v. . simeon hath declared how god at the first did visit the gentiles , &c. v. . and to this agree the words of the prophets , as it is written , &c. but because scriptures may bee alledged by both sides , as it was here , and wee have not the apostles now alive to consult withall , can jesus christ have left any other externall and church-remedy , when many churches are perverted , as here was the cases of the churches of the gentiles , v. . in antioch , syria , and cilicia , then that teachers and elders bee sent to a synod to determine the question according to the word of god ? . here also is a synod and a determination of the church of antioch , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they determined to send paul and barnabas to jerusalem : i prove that it was a church determination , for chap. . . paul and barnabas come to antioch ; v. . and when they were come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having gathered together the church of antioch , they rehearsed all that god had done by them , and how hee had opened the doore of faith unto the gentiles , ( . and there they abode a long time with the disciples ) chap. . . and certaine m●n which came downe from iudea , taught the brethren , except yee bee circumcised after the manner of moses , yee c●●●● bee saved ; hence v. . when there was much debate about the question , and it could not bee determined there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they made a church-ordinance to send paul and barnabas as church-messengers , o● church-commissioners to the synod , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relateth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathered together church , chap. . v. . and it is ●eare , ● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being sent on their way by the church , to 〈◊〉 of antiach : ergo , this was an authoritative church sending , and not an apostolick journey performed by paul as an apostle , but as a messenger of the church at antioch , and as a messenger paul returneth with barnabas and giveth a due rec●oning and account of his commission to the church of antioch , who sent him , v. . so when they , ( paul and barnabas having received the determination of the synod ) w●en they were dismissed , they came to antioch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words are relative to chap. . . having gathered together the church , and to chap. . . being sent on their way by the church , so here having gathered the whole church , the multitude , they delivered the epistle of the synod , and read it in the hearing of all the multitude , for it concerned the practise of all whereas it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the church which sent them , cb. . . ch. . . . so here wee have a subordination of churches and church-synod , for the synod or presbytery of antioch , called the church con●eened , ch. . . and the church ordaining and enacting that paul and barnabas shall be sent as commissioners to jerusalem , is subordinate to the greater synod of apostles and elders at jerusalem , which saith to mee that controversies in an interiour church-meeting are to be referred to an higher meeting con●●ting of more . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this dissention and disputation betweene paul and b●rnabas , and some of the beleeving jewes who taught the brethren they behoved to be circumcised , was a church-entroversie ; paul and barnabas did hold the negative , and defended the church of the brethren from embracing such wicked opinions ; and when antioch could not determine the question , paul and barnabas had recourse to a synod , as ordinary shepheards , who when they could not perswade the ●rethren of the falsehood of the doctrine , went to seeke helpe against subverters of soules , ( as they are called , v. . ) at the established judicatures and ecclesiasticail meetings ; for when pauls preaching cannot prevaile , though it was canonicall , hee descendeth to that course which ordinary pastors by the light of nature should doe , to seeke helpe from a colledge of church-guides ; ergo , paul did not this meerely as an apostle . . vers. . the apostles & elders came together in an assembly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to consider of this matter this synodicall consideration upon the apostles part , was either apostolick , or it was ecclesiastick . it was not apostelick , because the apostles had apostolically considered of it before , paul had determined v. . against these subverters , that they should not bee circumcised , nor was it a thing that they had not fully considered before , for to determine this was not so deepe a mystery as the mystery of the gospell ; now he saith of the gospell , 〈◊〉 . . . i received it not of men , neither was i taught it , but by the revelation of jesus christ , v. . when it ples'ed god to reveale his sonne to me that i should preach him among the ●eathen , i conferred not with flesh and blood , neither went i up to jerusalem to them that were apostles before me , &c. then farre lesse did hee conferre with apostles and elders , as touching the ceremonies of moses his law. if any say , this was an ecclesiastick meeting , according to the matter , apostolick , but according to the forme , ecclesiastick , in respect the apostles and elders meet to consider how this might be represented to the churches as a necessary dutie in this case of scandall ; this is all wee crave , and the decree is formally ecclesiastick , and so the apostles gave out the decree in an ecclesiasticall way , and this consideration synodicall is an ecclesiasticall discussion of a controversie which concerned the present practise of the churches , and it not being apostolick must obliege many churches convened in their principall guides , otherwise wee agree that the matter of every ecclesiasticall decree , be a scripturall truth , or then warranted by the evident light of nature . . the manner of the apostles proceeding in this councell holdeth forth to us that it was not apostolicke , because they proceed by way of communication of counsells . . what light could elders adde to the apostles as apostles , but the elders as well as the apostles , convened to consider about this matter , and act. . . . all the elders of jerusalem with james take on them these acts as well as the apostles , and they are the decrees of the elders no lesse then of the apostles , act. . ● . . a derivation of the immediate impi●ing spirit to ●●● elders , and by them as fellow-members of the synod to the apostles , and a derivation of this immediat apostolick spirit , by the apostles to the elders to make them also infallible , is unknowne to scripture ; for one prophet did not immediatly inspire another , and one apostle did not immediatly inspire another , wee read not in the word of any such thing , and therefore it is said , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and when there had beene much disputing peter s●●d up . all who interpret this place say , even papists not ex●pted , as salmero com . in 〈◊〉 salmeron , l●●mus ● . lorinus , cornelius a lapt . cornelius a lapide , and others on the place , that when there is not consultation and disputing on both sides to find out the truth , but an absolute authoritie used by commanding , the proceeding of the counceil is rash ( saith salmeron ; ) now the prophets were immediatly inspired , without any consultation with men in delivering gods will , and they saw the visions of god , as it is said . and the word of the lord came to jeremiah , to ezechiel , to hosea , &c. and bee said , &c. yea when a propheticall spirit came upon ba●●m , num. . bee seeing the visions of god , hee prophecied directly contrary to his owne carnall mind , and to his consultation with bal●●k : now it is cleare that the apostles , what they spake , by the breathings and inspirations of that immediatly inspiring spirit is no lesse cannonick scripture , then the prophecies of the immediatly inspired prophets , who saw the visions of god , and therefore pet. . , , , the voyce that the apostles heard from heaven , this is my beloved sonn● in whom i am well pleased , is made equall with the word of proph●cie and propheticall scripture , which the holy men of god spale , ● they were moved by the holy ghost , v. , , . and pet. . . pauls epistles are put in the classe with other scriptures , v. , . now all scripture , tim. . . is given by divine inspiration , and peter . . puteth the words of the prophets and apostles in the same place of divine authority , pet. . . that yee bee mindfull of the words which were spoken before , by the holy prophets , and of the commandements of us the apostles of the lord and saviour , whence to mee this synodicall consultation is not apostolicall , but such as is obligatory of the churches to the end of the world , and a patterne of a generall synod . . this assembly is led by the holy spirit , as is cleare , v. . . but this is not the holy spirit immediatly inspiring the apostles as apostles , but that ordinary synodicall spirit ( to borrow that expression ) that is promised to all the faithfull pastors and rulers of the church to the end of the world : because the immediatly inspiring spirit comming on prophets and apostles in an immediate inspiration , did necessitate the prophets and apostles to acquiesce , and prophesie , and to doe and speake whatsoever this spirit inspired them to doe , and to speake : but this spirit spoken of , v. . doth not so , but leaveth the assembly to a greater libertie , because the assembly doth not acquiesce to that which peter saith from gods word , v. , , , , . nor doth the assembly acquiesce to what barnabas and paul saith , v. . but onely to that which james saith , v. , , , , , . but especially to his conclusion which hee draweth from the law of nature , not to give scandall , and from the scriptures cited by himselfe , and by peter , v. , . wherefore my sentence is , saith james , &c. and this clearely is the sentence of james as a member of the synod , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is an expression clearly insinuating that the judgement of james , though it was not contrary to that which peter , paul , and barnabas had spoken , yet that is was somewhat diverse from them , and more particular , and the very mind of the holy ghost which the whole synod followed ; and therefore though peter and paul spake truth , yet did they not speake that truth , which did compose the controversie , and this is to mee an argument that they all spake , as members of the synod , and not as apostles . . the immediatly inspired apostolick spirit , though it may discourse and inferre a conclusion from such and such premisses , as paul doth , rom. . . and hee proveth from the scripture , rom. . . . . that wee are justified by saith without workes , and tim. . . . and act. . . act. . . . and so doth christ reason and argument from scripture , matth. . . luk. . , , . and so have both the prophets and apostles argued , yet the immediatly inspired spirit of god in arguing doth not take helpe by disputing one with another . and yet doth not obtaine the conclusion in hand , but here pe●●● and paul argue from scripture , and they prove indeed a true conclusion that the gentiles should not keepe moses his law , as they would bee saved , yet they did not remove the question , nor satisfic the consciences of the churches , in their present practise , for if james had not said more , then the churches had not beene sufficiently directed in their practise by the synod , and for all that peter and paul said , the churches might have ea●●n meates offered to idols , and blood , and things strangled , which at that time had been a sin against the law of nature , and a great stumbling block , and a scandalizing of the jewes . except therefore wee say that the apostles intending as apostles to determine a controversie in the church , they did not determine it , which is an injury to that immediatly inspiring spirit that led the apostles in penning scripture , wee must say that peter , paul , and james here spake as members of an eccle●iasticall synod , for the churches after-imitation . . if the apostles here as apostles give out this decree , then it would seeme that as apostles , by virtue of the immediatly inspiring spirit , they sent messengers to the churches , for one spirit directeth all , and by this text , wee should have no warrant from the apostles practise , to send messengers to satisfie the consciences of the churches , when they should bee troubled with such questions : now all our divines and reason doth evince that a synod may by this text send messengers to resolve doubting churches , in points dogmaticall ; for what the apostles doe as apostles , by that power by which they writ canonick scripture , in that wee have no warrant to imitate them . . i propounded another argument before , which prevaileth much with mee ; the elders of an ordinary presbytery and churches , such as conveened at this synod cannot be collaterall actors with the immediatly inspired apostles for the penning of canonick scripture , but in this synod not onely elders , but the whole church , as our reverend brethren teach , were actors in penning this decre , act. . . ergo , this decree is synodicall , not apostolick . i have heard some of our reverend brethren say , all were not actors in the decree , pari gradu authoritatis , with a like degree : and equall authoritie , every one according to their place did concurre in forming this decree . i answer , it cannot bee said that all in their owne degree saw the visions of god , and all in their owne degree were immediatly inspired to bee penmen of canonick scripture , for paul in penning this , the cloake that i left at troas bring with thee , and the parchmen●s , was no lesse immediatly inspired of god , then were the prophets , who saw the visions of god , and then when hee penned the , tim. . . that jesus christ came into the world to s●●● sinners ; except wee flee to a popish distinction which duvallius and jesuits hold , that all and every part , tota scriptura , and totum scripturae , is not given by divine inspiration , because ( say they ) the apostles spake and wrote some things in the new testament as immediatly inspired by god , as did the prophets , but they spake and wrote other things 〈◊〉 necessary , with an inferiour and apostolick or synodica●● spirit , which the pe●e and church may decree in synods to ●ee received with the like faith and subjection of conscience , as if the apostles had written them . . you must say there was two holy 〈◊〉 the penning of the decree , one immediatly inspiring the apostles , another inferior assisting the elders ; or at 〈◊〉 diverse and most different acts of that same ho●y 〈…〉 way inspiring the apostles , and in a fallible way , inspiring the elders . but with your leave , act. . . the ordinary i●es●ytery at ierusalem , by that same synodicall spirit , by which they or●aine paul to purifie himselfe , doe ascribe to themselves this decree , v. . . wee de●ire a warrant from gods word , of commixion of immediatly inspired apostles as immediatly inspired with elders , assisted with an ordinary spirit , for the p●●ning of scripture . . wee thinke the presbytery of jerusalem as an ordinary presbytery , act. . . and contradivided from the church of jrusalem , v. . the multitude must needs come together , for they heare that thou art come , did ordaine paul to purifie himselfe , and it is cleare paul otherwise would not have purified himselfe , and therefore hee did not by the immediatly inspired spirit purifie himselfe , and obey their decree , which was grounded upon the law of nature , not to scandalize weake beleevers , v. ● , . and bt this same holy spirit did paul with other of the apostles write this decree , as is cleare v. . . if the apostles did all in this synod as immediatly inspired by god , then should the synod have followed the determination of any one apostle , of peter and paul , as well as of 〈◊〉 , for the immediatly inspiring spirit is alike perfect in all ●●s determinations , but it is said expresly , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. then it seemed good to the apostles , &c. and so to 〈◊〉 , and peter , and paul , to follow the sentence of james , 〈◊〉 the rest of the apostles ; now if james spake as an immediately inspired apostle , and not by vertue of that synodicall spirit given to all faithfull pastors conveened in a lawfull synod , then should james have acquiesced to what peter and paul aid , and not to what hee said himselfe , and peter should have acquiesced to what hee said , and paul to what hee said , ●● every inspired writer is to obey what the immediatly inspiring spirit saith , and then there was no reason why the synod should rather acquiesce to what peter and paul said who spake of no abstinence from blood and things strangled , then to what james said , ergo , by the apostles consequence , v. . ( we gave ●● such commandement , that you must bee circumcised , ergo , you should not bee circumcised ) so this consequence is good , peter and paul speaking as apostles gave no commandement in this synod to abtaine from blood , ergo , by the like consequence the synod was not to command n● abstinence from blood , which consequence is absurd , ergo , they command not here as apostles , . the synod should have been left in the midst to doubt , whether shall wee follow paul and peter , who speake and command n● abstinence from blood and things strangled , o● shall wee follow james , who commandeth to abstaine from blood and things 〈◊〉 , for all here command as immediatly inspired apostles , and what the apostles judge lawfull and command as apostles , that must the churches follow , and what they command not , that by an immediatly inspiring spirit they command not , as is cleare , v. . and that also must the churches not follow , therefore i thinke we must say they did not here speak as apostles . . these words , v. . some who pervert your soules say , you must bee circumcised , and keep the law , to whom wee gave no such commandement ) doe clearely hold forth what the apostles as apostles command in gods worship that the churches must doe , what the apostles as apostles command not , in gods worship , that the churches must not doe whence they teach , . that an apostolicke commandement of any one apostle without any synod might have determined the question , to what use then doth a synod conduce ? ergo , certainly either the synod was convened for no use , which is contrary to gods word , act. . . . act. . . . it served to resolve the controversie and edifie the churches , act. . . they delivered them the decrees , &c. . and so the churches were established in the saith , and increased in number daily , or then the synodicall commandement , and so the synodicall spirit spoken of v. . must bee some other thing then the apostolicall commandement , and the immediatly inspiring spirit . . the apostles gave no positive commandement to keep moses his law as apostles , nay nor to keepe any part of it , they did not as apostles forbid , before this synod , that the gentiles should abstaine from blood , and things strangled , which were mosaicall lawes before this synod , yet now they give a commandement to keepe some mosaicall lawes , in the case of scandall ; hence wee must either judge that now as apostles they command in positive commandements the keeping of moses his law , contrary to what they say , for their not commanding to keepe moses his law is a commanding not to keepe it , ( observe this ) or then their commandement here is but synodicall and so far binding as the case of scandall standeth in vigor , which certainly a synod may command , and one church may injoyne , by way of counsell , to another , for otherwise as apostles forbidding scandall , which is spirituall homicide , they forbid also eating of blood , in that case when it stood indifferent . . the apostles saying , to whom wee gave no such commandement , they clearely insinuate that their commandement as apostles de jure , should have ended the controversie , but now for the edification and after-example of the churches they tooke a synodicall way . . the way of the apostles speaking seemeth to mee synodicall , and not given out with that divine and apostolicall authoritie , that the apostles may use in commanding : it is true , they use lovely and swasory exhortations in their writing , but this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree , not an exhortation , now james saith , ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe as his private opinion , with reverence to what peter and paul saith , and v. . peter when many had disputed and spoken before him , standeth up and speaketh , and v. . barnabas and paul , after the multitude is ●●nt doth speake , which to mee is a synodicall order , and the whole synod , v. . say , it seemed good to us . they answer . . consociated churches have some power in determining of dogmaticall points , but this is no power of jurisdictim . the seventh proposition to which almost all the elders of new england agreed , saith ; the synod bath no church-power , but the cause enimeth with the church . corpus cum causa , the church-body , and the cause which concerneth the church-body , doe remaine together , ●nd therefore quaestio defertur ad synodum , causa manet penes eccleiam , the question is brought to the synod , the cause remaineth with the church . another manuscript of godly and learned divines i saw , which saith ; that the ministeriall power of applying of the rules of the word and canons to persons and things from time to time , as the occasions of the church shall require , pertaineth to , and may be exercised by each particular church , without any necessary dependance on other churches , yet in difficill cases wee ought ( say they ) to consult with , and seeke advise from presbyteries and ministers of 〈◊〉 churches , and give so much authoritie to a concurrence of judgements as shall , and ought to be an obligation to us , not to depart from any such resolutions , as they shall make upon any consideration but where in conscience , and hence our peace with god is apparently concerned . answ. i perceive , . that our brethren cannot indure that a synod should bee called a church ; but . i verily thinke that when paul and barnabas , act. . , . had much dissention with those who taught , you must bee circumcised after the manner of moses , that the church of antioch resolved to tell the church , that is the synod , while as they fall upon this remedy , v. . they determined that paul and barnabas and certaine other of them , 〈◊〉 goe up to jerusalem unto the apostles and elders , about this question , that is , that the church of antioch , ( when the subver●ers of soules would not heare their brethren of antioch ) did tell the synod convened at jerusalem , that is , according to our ●viours order , ma●●● . . . they did tell the church : and my reason is , if the church at antioch could not satisfie the con●c●en●es of some who said , you must bee circumcised , else you cann●x in saved , they could not , nor had they power , in that cast not to goe on , but were obliged to tell the synod , that is , the church , whom it concerned as well as antioch : for if they had sent the matter to the synod as a question , not as a cause proper to the synod , or church ; then when the synod had resolved the question , the cause should have returned to the church of antioch , and been determined at antioch , as in the proper court , if that hold true , the question is deserred to the synod , the cau●e remaineth with the body , the church ; but the cause returned never to the church of antioch , but both question and cause was determined by the synodicall-church , act. v. . , . and the determination of both question and cause ended in the synod , as in a proper court , and is imposed as a commandement and a synodicall canon , to bee observed both by antioch , v. , , , , . and other churches , act. . , . ergo , either the church of antioch lost their right , and yet kept christs order , matth. . , , . or the question and cause in this case belongeth to a synod . . it is said expresly , ● . . it pleased t● apostles , elders , and the whole church to send chosen men of their own company to antioch , &c. what church was this ? the whole church of ●●leevers , or the fiaternitie at jerusalem ; ( say our brethren ) but with leave of their godlinesse and learning no , say ● . . what reason that the church of all beleevers men and women of jerusalem , should de jure , have beene present to give either consent or surfrage there : because it concerned then practise and conscience , but i say it concerned as much , if not more , the conscience and practise of the church of antioch , if not more , for the cause was theirs ( say our brethen ) and cause ad corpus ( say they ) quaestio ad synodum , and it concerned as much the practise and conscience of all the churches , who were to observe these decrees , act . . act. . . yet they were not present . if the multitude of ●●leevers of jerusalem was present , because they were 〈…〉 to the synod , whereas antioch & other 〈…〉 were nor off , were not present , but in their commissioners , then i say the church ●● the multitude of jerusalem , whose commidic●●●s were here 〈◊〉 ; i say the multitude was present ●uely de 〈◊〉 not 〈◊〉 nor was there more law for their presence , then ●or all other churches , who also in conscience were obliged to obey the councells determinations : but i , deare a warrant that the fact of the synod , such as was sending of the decrees and commissioners with the decrees to antioch , should bee ●●●●ibed to the multitude of beleevers at jerusalem , who by no law of god were present at the synod , and by no law of god 〈◊〉 more consent then the church of antioch , and were present 〈◊〉 〈◊〉 , and by accident , because they dwelt in the 〈◊〉 where the synod did sit , therefore say i , the 〈◊〉 church in the whole synod . . by what law can jerusalem a sister church have influence or consent de jure , in sending binding acts , as these were , as is cleare , v. . ch. . , . ch. . . to the church of antioch ? for this is an authoritative sending of messengers , and the canons to the church of antioch , as is evident , v. . . it is utterly denied that the church of jerusalem , i meane the multitude of beleevers , could meet all at one synod . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . which is said to hold their peace , is referred to the apostles and elders met synodically , v. . and is not the multitude of beleevers . . where are these who are called elders , not apostles , they are ever distinguished from the apostles , as act. . . v. . v. . act. . . act. . . . ●are is no reason that they were all elders of jerusalem , for 〈◊〉 can elders of one sister church impose lawes , burdens , ● and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees , ch. . . upon sister churches ? or h●w can they pen canonicall scripture joyntly with the apostles ? some of our brethren say so much of those degrees , that they obliged formally the churches as scriptures doe oblige : the learned junius saith well , that the apostles did nothing as apostles where there was an ordinarie and established eldery●● in the church ; therefore those elders behoved to bee the 〈◊〉 of antioch , for act. . v. . 〈…〉 commissioners were 〈◊〉 from antioch then paul and 〈…〉 . i thinke also the churches of cyria and 〈◊〉 〈…〉 there , as well as antioch , and de jure , 〈…〉 should have beene there ; the case was theirs every way the same with the church of antioch , and their soules subverted , v. . . those who are named v. . apostles , elders , and the whole church are called v. . apostles , and elders , and brethren , and elsewhere alwayes apostles and elders ( elders including brethren , or the whole church , v. . of some chosen men , and brethren ) as act. . . v. . ch. . . act. . . . . i desire to try what truth is here , that this synod but power and authoritie in points dogmaticall , but no church-power ( saith the seventh proposition of the reverend and godly brethren of new england ) and no power of jurisdiction , but the church of antioch had church-power and power of jurisdiction to determine this cause and censure the contraveeners , as our brethren say . but i assume , this synod tooke this church-power off their hand , and with the joynt power of their owne commissioners sent from antioch , v. . v. . . determined both cause and controversie , and it never returned to any church-court at antioch , as is cleare , v. , , , . ergo , this synod had a church-power . . a power and authoritie dogmaticall to determine in matters of doctrine is a church-power proper to a church , as is granted by our brethren , and as wee prove from , act. . . this is a part of the over-sight committed to the eldership of ephesus , to take heed to men rising amongst themselves speaking perverse things , that is , teaching false doctrine ; and if they watch over them , as members of their church ( for they were v. . men of their owne ) they were to censure them . . if pergamus bee rebuked , re●el . . . . and threatned with the removing of their candlesticke , because they had amongst them those who held the doctrine of balaam , and the doctrine of the nicolaitans , hated by christ himselfe , and did not use the power of jurisdiction against them ▪ then that church which hath power dogmaticall to judge of doctrine , hath power also of jurisdiction to censure those who hold the false doctrine of balaam , and v. . christ saith to thyatira . notwithstanding i have a few things against thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou suff●●● that woman jesabel , which calleth herselfe a prophetesse , to teach and to sedu●e my servants to commit fornication , and to eate things sacrif●●d to idols . hence i argue , what church hath power to try the false doctrin of jesabel , and is blamed for not censuring her , but permitteth her to teach and to seduce the servants of god , hath also power of jurisdiction against her false doctrine : this poposition i take to bee evident in those two churches of pergamus and thyatira . i assume : but this synod , act. . hath authoritie and power to condemne the false doctrine taught by subverters of soules , teaching a necessitie of circumcision , in the churches of syria , cilicia , antioch , &c. act. . vers . , . therefore this synod hath power of jurisdiction . . every societie which hath power to lay on burdens as here this synod hath , v. . and to send decrees to be observed by the churches , as act. . . and to send and conclude , that they observe no such thing , and that they observe such and such things , act. . . by the power of the holy ghost , conveened in an assembly , . and judging according to gods word , as ● . , , , , , , &c. these have power of juridiction to censure the contraveners : but this synod is such a societie , ergo , it hath this power . the proposition is , matth. . . if hee refuse to heare the church , let him be to thee as a heathen and a publican ; nothing can bee answered here , but because this synod commandeth onely in a brotherly way , but by no church-power , therefore they have no power of jurisdiction . but with reverence of these learned men , this is , petitio principii , to begge what is in question ; for the words are cleare , a brotherly counsell and advise is no command , no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no decree which wee must observe , and by the observing whereof the churches are established in the faith , as is said of these decrees , act. . , . to give a brotherly counsell , such as abigail gave to david , and a little maide gave to namaan , is not a burden laid on by the commander ; but it is said of this decree , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it seemed good to the holy ghost to lay no other burden on you . also we do not say that power of jurisdiction is in provinciall or nationall synods as in the churches , who have power to excommunicate ; for . this power of jurisdiction in synods is cumulative , not privative ; . it is in the synod quoad actus imperatos , potius quam act us elicitos , according to commanded rather then to elicit acts , for the synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in churches , doth command the churches to use their power of jurisdiction rather then use it actually her selfe . let me also make use of two propositions agreed upon in a synod at new england . their . proposition . the fraternitie have an authoritative concurrence with the preshyteny , in judiciall acts. . proposition . the fraternitie in an organicall body , actu subordinate , id est , per modum obedientiae , in subordination by way of obedience to the presbytery in such judiciall acts , cor. . . now if here the whole church of jerusalem , as they say from v. . was present , and joyned their authoritative concurrence to these decrees , there was here in this synod an organicall body of eyes , eares , and other members , that is , of apostles , teachers , elders and people , and so a formed church by our brethrens doctrine , ●●gs , paul and barnabas , v. . being sent to this synod by the church of antioch to complaine , were sent to tell the formed and organicall churches , as it is matth. which is a good argument , if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as aristotle saith , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if the brethren here concurre as giving obedience to the elders , and the apostles doe here determine as apostles and elders , then the brothren in this organicall body doe concurre to the forming of these decrees by way of obedience to the elders ● presbyters , and by the same reason the elders concurre by way of obedience to the apostles , for as the elders as elders and above the fraternitie , so the apostles as apostles are above the elders : but then i much wonder how the acts are called the decrees of the apostles and elders joyntly , act. . . and how the elders of ierusalem doe ascribe those decrees to themselves , act. . . and how all the assembly speake as assisted by the holy ghost , act. . . shall wee distinguish where the scripture doth not onely not distinguish , but doth clearly hold forth qualitie and an identitie ? but some object , that the holy ghost , v. . is the immediatly instiring apostolick spirit● and so the apostles must here concurre in giving out those decrees as apostles , not as ordinary elders . . is peter and paul alledge scripture and testimonies of gods spirit in this syned , as elders , not as apostles , then they reason in the synod as falli●● men , and men who may erre , but that is impossible ; for if they 〈◊〉 scripture , as men who may erre , the scripture which they al●●dge 〈◊〉 be fallible . answ. though the apostles here reason as elders , not as ap●st●●s , i see no inconvenience to say they were men who might ●re , though as led with the holy ghost , they could not erre in this syned following the conduct of the holy ghost , as is said , ● . . though the holy ghost there bee onely the ordinary holy ghost given to all the pastors of christ assembled in gods name and the authoritie of iesus christ , yet in this act and as led by this spirit , they were not fallible , neither men who could erre : for i see not how ordinary beleevers as led in such and such acts by the holy ghost , and under that reduplication can erre , for they erre as men in whom there is flesh and a body of corruption , and therefore , though both apostles and elders , modaliter , might erre , as logick saith ; aposta●●s err are est possible , yet de facto , in this they could not erre , being led by the holy ghost , v. . and the necessitie of their not erring is not absolute , but necessary by consequent , because the spirit of god led them , as v. . but the reason is must , weake , if they might erre , ergo , the scripture they alledge might bee fallible : for though hereticks alledge scripture , and abuse it , and make it to bee no scripture , but their owne fancie , while as they alledge it to establish blasphemous conclusions , yet doth it no way follow that scripture can bee fallible , or obnoxious to error , but onely that abused and a●● applved scripture is not scripture . object . . if ever the apostles were led by an infallible spirit , 〈◊〉 to bee in a matter like this , which so much concerned the 〈◊〉 and consciences of all the christian churches amongst the gen 〈◊〉 : e●go , in this synod they could not bee led by a fallible spirit , but ●● an infallible , and so by an apostolick spirit . answ. i conceive the spirit which led both apostles and elders in this synod , was an infallible spirit , but ergo , an immediatly inspiring and apostolick spirit , it followeth not ; yea the holy ghost of which luke doth speake , v. . as the president and leader of this first mould of all synods , and so the most perfect synod , is never fallible , no not in the meanest beleever , and it were blasphemy to say the holy ghost in any can bee obnoxious to errour ; and i thinke de facto , neither apostles nor elders could erre in this synod , because , de fact● , they followed the conduct of the holy ghost , without any byas in judgement ; but it followeth not , . that the men could not erre , because the holy ghost leading the men could not erre , as wee answer papists who produce this same argument to prove that generall councells , and so the church must be infallible . . it followeth not , ergo , this holy ghost was that immediatly inspiring and apostolick spirit leading both apostles and elders , which is the question now in hand . object . . this is a patterne of all lawfull synods , then may all lawfull synods say ; it seemed good to the holy ghost , and to us : if therefore the men might erre , the leader , to wit , the holy ghost might erre , which is absurd . answ. it followeth onely that all lawfull synods should so proceed , as they may say , it seemed good to the holy ghost and to us , and there is a wide difference betwixt law and fact , all are lawfull synods conveened in the name and authoritie of christ , and so by warrant of the holy ghost speaking in his word ; but it followeth not ( as papists inferre , and this argument proveth ) that therefore all which de facto , those lawfully assembled synods doe and conclude , that they are the doings and conclusions of the holy ghost , and that in them all , they may say , it seemed good to the holy ghost and to us . . the consequence is false and blasphemous , that if all lawfully conveened synods may not say , it seemed good to the holy ghost and us , that therefore the holy ghost is fallible , and may erre , but onely that men in the synod following their owne ghost , and spirit , can say no more but , it seemed good to our ghost and spirit , and cannot say , it seemed good to the holy ghost and to us : for an ordinary pastor lawfully called and preaching sound doctrine in the power and assistance of gods spirit doth speake in that act from the holy ghost , and yet because in other acts , wherein with nathan and samuel hee may speake with his owne spirit , see with his owne eyes and light , it followeth not that he is infallible , or that the holy ghost is infallible . object is the apostles did not conclude in this synod , what they 〈…〉 an ap s●a ●●k spirit , it shall follow that the holy ghost 〈…〉 . . is not that same holy ghost of which peter 〈◊〉 , pet. . . but holy men of god spake as they were moved 〈◊〉 ghost , and if so , that holy ghost which spake in the pro 〈◊〉 〈◊〉 not also speake in the apostles . answ. i see no necessitie of two holy ghosts , cor. . . now 〈◊〉 ●●●●ersities of gifts , but the same spirit , there be divers acts of the same holy ghost , and i willingly contend that the synodicall acts of apostles and elders in this synod , though comming from the holy ghost assisting them as elders in an ordinary synod , v. . are different from the acts of that same holy ghost as immediatly inspiring the prophets and apostles in prophecying and penning canonick scripture ; and yet there bee not two holy ghosts , for paul did not beleeve in christ by that same spirit which immediatly inspired him and the rest of the apostles and prophets to write canonick scripture . ● meane it is not the same operation of the spirit , because paul by the holy ghost given to all the faithfull as christians , and not given to them as canonicall writers , or as apostles or immediatly inspired prophets doth beleeve in christ , love christ , contend for the prise of the high calling of god , as is cleare rom. ● . , , . cor. . . . phil. . . . cor. . . yea paul beleeveth not in christ as an apostle , but as a christian , and yet hee beleeveth by the grace of the holy ghost ; but ●● followeth not that the same spirit which immediatly inspired the prophets doth not immediatly inspire paul as an apostle , and all the rest of the apostles . object . . these decrees , act. . . are called the decrees of the apostles and elders , but if the apostles in giving out these decrees gave 〈◊〉 as ordinary elders , not as apostles , then the sense of the words , act. . . should bee , that they were the decrees of the elders and of the elders , which is absued . answ. it followeth onely that they are the decrees of the apostles who in that give them out as elders , and as a part of the ordinary established elders of jerusalem . whence if christ promise the holy spirit to lead his apostles in all truth , hee promiseth also the holy spirit to all their successors , pastors , teachers and elders , not onely conveened in a congregationall-church , but also in a synod , as hee maketh good his promise here , act. . . and whereas the holy ghost commandeth in a synod of apostles and elders who are lawfully conveened , by our brethrens confession , and speaketh authoritatively gods word by the holy ghost , act. . . they cannot speake it as a counsell and brotherly advise onely , for that a brother may doe to another , a woman to a woman , abigail to david , a maide to naaman : wee desire a warrant from gods word , where an instituted societie of pastors and elders conveened from sundry churches , and in that court formally consociated and decreeing by the holy ghost , as act. . . against such and such heresies , shall bee no other then a counsell and advise , and no church-commandement , nor binding decree backed with this power : hee that despiseth you , speaking by the holy ghost , the word of god , despiseth mee , and whether doctrines , or canons concerning doctrine , comming from a lawfull court , conveened in christs name , have no ecclesiasticall power of spirituall jurisdiction to get obedience to their lawfull decrees ; for if every one of the suffrages of elders bee but a private counsell having onely authoritie objective from the intrinsecall lawfulnesse of the thing , and no authoritie officiall from the pastors , because pastors , then the whole conclusion of the synod shall amount to no higher rate and summe then to a meere advise and counsell . if it bee said , that when they are all united in a synod , and speaking as assembled , act. . . and speaking thus assembled by the holy ghost , v. . the authoritie is more then a counsell , yet not a power of church-jurisdiction . then . give us a warrant in gods word , for this distinction . . wee aske whether this authoritie being contemned , the persons or churches contemnibg it , bee under any church-censure , or not ; if they bee under a church-censure , what is this but that the synod hath power of censure , and so power of jurisdiction ? if you say non-communion is a sufficient censure . but i pray you spare mee to examine this ; . if the sentence of non-communion bee a sentence of 〈◊〉 . it must proceed from a judicature that hath a 〈◊〉 of jurisdiction , but give mee leave to say as all church - 〈◊〉 have and must have warrant in gods word , so must 〈◊〉 , such as non-communion , for the ordinary church punishments , such as publike rebu●ing have warrant in the word , as in tim. . . and excommunication , cor. . . 〈◊〉 ● . and the great anathema maranatha , cor. . . and forbearing to eate and drinke with scandalous persons , cor. . , . withdrawing from his company , th●s . . . and i pray you where hath the word taught us of such a bastard 〈◊〉 - ensure , or if you will not allow it that name , a censure indicted by the church or churches , as is non-communion . may our brethren without christs warrant shape any punishment equivalent to excommunication without gods word ? 〈◊〉 they may as well without the word mould us such a censure as excommunication : if they say , separation warrenth this censure of non-communion . but . by what law of god can an equall give out a sentence of non-communion a 〈◊〉 an equall , an equall cannot as an equall punish , when a christian denieth followship to another because hee is excommunicated , hee doth not punish as an equall , for the punisher in this case denying fellowship to the excommunicated doth 〈◊〉 an equall , but as having authoritie from the church , who hath given this commandement in the very sentence of communication . cor. . . compared with v. , . separation under a great controversie , and denyed in many cases ●● the way of those who are more rigid therein , even by our 〈◊〉 . . christ , matth. . , . will not have any brother , who 〈◊〉 but private authoritie and no church-authoritie over a bro●●●● 〈…〉 non habet potestatem ) to presently renounce 〈◊〉 give up all communion with his brother , though hee bee 〈◊〉 before two or three witnesses , and inflict on him the sentence of non-communion , while hee first tell the church , and non-communion is inflicted on no man as if hee were a heathen 〈◊〉 ( to speak no thing of delivering to satan ) while hee ●● conveened and judicially sentenced before the church ; 〈◊〉 our brethrens sentence of non-communion is in inflicted by an equall church upon a ●●ster church in a meere p●●●● way , and by no church-proces . . non-communion , if it bee warranted by the law of ●●ture , as communion of equalls is , yet should wee not bee refused of the like favour , when wee plead that the law of nature pleadeth for combination and communion of joynt authorities of s●s●er-churches , in one presbytery : for if non-communion of churches bee of the law of nature , so must communion of churches , and authoritative communion , and authoritative and judiciall non-communion , by natures law must be as warrantable upon the same grounds . they . object . ● the apostles , were in this synod as ordinary elders th●n , the synod might have censured , and in case of obs●inacie excommunicated the apostles which were admirable . answ. for re●ukeing of apostles wee have against papists a memorable warrant in paul , gal. . withstanding peter to ●ce face , and peter his giving an account , act. , , . to the church of jerusalem of his going in to the gentiles , which parker acknowledgeth against papists and prelats to bee a note of peters subjection to the church . papists say it was peters humilitie ; other papists say peter gave but such a brotherly account to the church , such as one brother is oblieged to give to another : also all our divines , and those papists who contend that the pope is inferiour to universall councels . doc with good warrant alledge that by matth. . peter is subjected to the church-censures , if hee sinn against his brother , and therefore we doubt not , but the church hath , jus , law to excommunicate the apostles , in case of obstinacie , and would have used this power i● judas had lived now when the power of excommunication was in vigor ; but wee say withall , de facto , the su●position was unpossible in respect that continued and habituall obstinacie , and flagitious and at●ocious scandals deserving excommunication , were inconsistent with that measure of the holy spirit bestowed upon those catholick organs and vessels of mercy : but this exempteth the apostles from act all excommunication , de facto , but is our brethren ex●●pt them , a jure , from the law , they transforme the apostles into popes , above all law , which wee cannot doe , apostolick eminencie doth 〈…〉 neither peter nor paul to bee above either the 〈…〉 the 〈◊〉 law , or the positive lawes gi 〈…〉 one doth wittily say on these 〈…〉 matth. . . the pope is either a 〈…〉 if hee bee a brother offending , 〈…〉 complaine of him to the church , 〈…〉 bee no brother , there 's an end 〈…〉 his father , and never after this 〈…〉 〈…〉 in a synod as apostles , doth not 〈…〉 in apostolick acts could not use sy 〈…〉 others ; . because daniel , . . 〈…〉 understood by books the num 〈…〉 lord came to jeremiah the 〈…〉 paul. cor. . . and timothi 〈…〉 and 〈◊〉 , thess. . . and . the 〈…〉 , and yet ● oph●ts and apostles were immedi 〈…〉 which they ●●ote and spake . answ. . daniel ●●d the prophecie of jeremiah , and the pro 〈◊〉 the books of moses , and the apostles read the old testament , 〈◊〉 and paul read ●eathen poets , and citeth them , act. . 〈◊〉 . ti● . . . and maketh them scripture . . but the question is now , if as prophets and immediatly in●●● prophets and apostles they did so consult with scripture which they reade , as they made any thing canoni●k scripture upon 〈◊〉 medium , and formall reason , because they did read it , 〈◊〉 it out of bookes , and not because the immediate i●●piration of the holy ghost taught them , what they should 〈◊〉 canonick scripture . suppone a sentence of a ●eathen 〈◊〉 suppone this , that paul left his cloake at tro●s , not the ●●●wledge of sense , not naturall reason , not experience , none ●● these can bee a formall medium , a formall meane to make scripture but as , ( thus saith jehovah in his word ) is the formall reason why the church beleeveth the scripture to be the word ●● god , so the formall reason that maketh prophets and apostles to put downe any truth , as that which is formally canonicall scripture , whether it bee a supernaturall truth , as , the 〈◊〉 was made flesh , or a morall truth , as , children obey your 〈◊〉 , or a naturall truth , as the oxe knoweth his owner , or an experienced truth , as make not friendship with an angry 〈◊〉 a truth of heathen moralitie , as , mee are the off-spring of god , or a truth of sense , paul lest his clo●ke at t●oas , i say the 〈◊〉 , formall reason that maketh it divine and scripturall truth is the immediate inspiration of god , therefore though 〈◊〉 learned by bookes that the captivitie should indure seventi . yeares , yet his light by reading made it not formally scripture , but daniels putting it in the canon by the immediat acti●r , impulsion , and inspiration of the holy spirit ; and though matthew did read in esaiah , a virgin shall conceive and beared sonne , yet matthew maketh it not a part of the new testament , because esaiah said it , but because the holy ghost did imdiatly suggest it to him , as a divine truth : for a holy man might draw out of the old and new testament a chapter of orthodox truths , all in scripture words , and beleeve them to bee gods truth , yet that chapter should not formally bee the scriptur . of god , because though the author did write it by the light of faith , yet the propheticall and apostolicall spirit did not suggest it and inspire it to the author . i know some school● . papists have a distinction here . they say there bee some sepernaturall truths in scriptures , as predictions of things that tall out by the mediation of contingent causes , and the supernaturall mysteries of the gospell , as that achab shall bee killed in the wars , the messiah shall bee borne , &c. christ came to 〈◊〉 sinners , and those were written by the immediatly inspiring spirit : others were but historicall and naturall truths of fact , as that paul wrought miracles , that hee left his cleake at troas , and these latter are written by an inferior spirit , the assisting , not the immediatly inspiring spirit , and by this latter spirit ( say they ) much of scripture was written ; and from this assisting spirit commeth the traditions of the church ( say they ) and the decrees of popes and councells ; and this holy spirit though infallible , may and doth use disputation , consultations , councells of doctors , reading ; but wee answer that what counsells determin by an assisting spirit is not scripture , nor yet ●m-ply infallible , nor doth daniel advise with jeremialis writing what hee shall put downe as scripture , nor paul with sos●h●●●● , with timothy and silvamus , what hee shall write as canonick scripture in his epistles , for then as the decrees of the coun 〈◊〉 at jerusalem are called the decrees of the apostles and elders and this decree which commeth from the apostles and elders assem●led with one accord , and speaking with joynt suffrages from the holy ghost , v. , , , &c. v. . as collaterall authors of the decree , is the conclusion of apostles and elders ; so also should the proph●cie of daniel , at least the first two verses of the ninth chapter , bee a part of daniel , and a part of jeremi●hs prophecie , and pauls epistles to the corinthians should bee the epistle of paul and s●sthe●es , and his epistles to the colossians , and thessah●ian● , the epistles of paul , of timothy , of silvanus , whereas sosthenes , timothy , silvanus were not immediatly inspired collaterall writers of these epistles with paul , but onely joyners with him in the salutation . the erring and scandalous churches are in a hard condition , if they cannot bee edified by the power of jurisdiction in presbyteries . object . but it never or seldome in a century falleth out , that a church is to bee excommunicated , and christ hath provided lawes for things onely that fall out ordinarily . answ. it is true , wee see not how an whole church can bee formally convented , accused , excommunicated , as one or two brethren may bee , in respect all are seldome or never deserted of god to fall into an atrocious scandall , and wilful obstinacie , yet this freeth them not from the law : as suppose in a congregation of a thousand , if five hundreth bee involved in libertinisme , are they freed , because they are a multitude , from christs law ? or from some positive punishment by analogie answering to excommunication ? . the eldership of a congregation being three onely , doth not seldome scandalously offend , and are they under no power under heaven ? the people may withdraw from them saith the synod of new england , what then ? so may i withdraw from any who walketh inordinately , . thes. . . . ( ) it is not well said that christ giveth no lawes for sinnes that seldome fall out . what say you of anathema maranatha , cor. . . to bee used against an apostate from the faith , and against such as fall into the sinne against the holy ghost ? i thinke visible professors capable both of the ●nne and the censure , yet i thinke it falleth seldome out , it fell seldome but that an apostle was to bee rebuked , ha● paul then no law to rebuke peter . gal. . object . . a synod or presbytery may pr●nounce the d●●dfull sentence of non-communion against persons and churches 〈…〉 . answ. but i aske , where is the power , and institution from christ , that one private man , as hee may counsell his brother , so hee may by our brethrens grounds , pronounce this sentence . object . . one private man may not doe it , to a whole church , ●● a classicall presbytery and a synod hath more authoritie over him , then hee hath over them . answ. one private man may rebuke another , yea bee may plead with his mother the whole church , that hee liveth in , for her whoredomes , hos. . . but if hee justly plead and his mother will not heare , may hee not separate ? our brethren of new england , i thinke , shall bee his warrant to separate ; for their sixth synodicall proposition saith , the fraternitie , and people are to separate from the eldership , after they refuse wholesome counsell . now what scripture warranteth twenty to withdraw and separate , shall also warrant ten , and five , and one , for no reason that if twentie bee carelesse of their salvation in the dutie of separation , and shall not separate , that one man shall not separate ; because a multitude doth evill , i am not to doe evill with them . object . . but a synod or a classicall presbytery hath more 〈◊〉 and authoritie , then one private man , or one single congregation . . because they are a company of elders , to whom , as to the priests of the lord , whose lips should preserve knowledge , the ●●yes of knowledge , and consequently a power and synodicall authoritie is given , though they have no power of jurisdiction . . because as a private mans power is inferiour to a pastors , so is the power of classicall and synodioall meeting of elders above a man , or a single congregation ; and a synod , in dogmaticall power , ariseth so higher then these , ●● divine institution doth fall upon it . answ. the power of order and the key of knowledge doth elevate a pastor , whose lippes doth preserve knowledge , above a private christian , yea as i conceive above a multitude of beleevers ; but i would know if a synods dogmaticall power bee above the power of single congregations ; i thinke it is not , by our brethrens ●enents , for they say expresly a that every particular 〈…〉 , jus , to decide dogmaticall points , and this ●ight the church of antioch had , act. . and laboured to end that 〈…〉 in her selfe , which sheweth that they had right and ● we , but they had not habilitie , and therefore in that case , they 〈…〉 , light and advise from other churches , and they say b the c●niociation of churches into classes and synods , wee 〈◊〉 to bee lawfull , and in some cases necessary ; as namely in things 〈…〉 not peculiar to one church , but common to all . and likewise when a church is not able to end any matter , that concernes onely themselves , the● they are to seek advise & counsell from neighbour churches : hence the power of synods is only by way of counsel and advise , & a pastors advise is but an advise , & he giveth not his advise , virtute 〈◊〉 , as he is a pastor , for then his advise should bee pastorall and auth●●itative , and proceeding from the power of order , though not from the power of jurisdiction ; hee onely giveth his advise as a gifted and inlightned man , and so , to my poore knowledge , two hundreth , five hundreth holy and learned pastors determining in a synod any dogmaticall point , they sit all there not as in a court , not as pastors , for then their decrees should have pastorall authoritie , and some power formally ministeriall to determine , yea and to sway , in a ministeriall way , by power of the keyes of knowledge , all the inferiour churches , whom the decree concerneth , even as the eldership of perg●mus , which to our brethren is a congregationall church , doth decree by the dogmaticall power of the keyes of knowledge that the doctrine of balaam is a false doctrine , therefore they sit there as gifted christians , and so have no church-power more then a private brother or sister of the congregation hath toward , or over another : for though a multitude of counselling and advising friends be safer and more effectuall to give light , then a counselling friend , yet are they but a multitude of counselling friends , and the result of all counselling and advising men doth never rise higher then a counsell and advise , and can never amount to the nature of a command : as twenty sch●●●-fellowes , suppose as ●udent and wise as the twentie masters of an universitie , if these twentie schoole-fellowes give their advise and counsell 〈◊〉 a weightie businesse that concerneth the practise and obedience of all the students , the result of their counsell and advise can never bee more then an advise , and cannot amount to the same determination of the twentie masters of the universitie , the result of whose determination is a soveraigne commandement and an authoritative and judiciall decree and statute to all the whole universitie . . whereas these godly brethren say the power of synods in things which belong to particular churches is but a counsell and advise , they should have told their mind , whether or no the synod hath more then advise and counsell in things that are not peculiar to one church , but common to all the churches in that bounds , for it would seeme that a synod is a colledge of commanders in dogmaticall points , that doe equally concerne all churches ( this should have beenespoken to ) though in those things which are peculiar to each particular church , they bee but a colledge of friendly advisers and counsellers . . if a synod bee but a societie of counsellers , they have no more any authoritative power to pronounce the sentence of non-communion , against any single congregation or private man , then a private man or a single congregation hath authoritative power to pronounce that sentence against them : but . you make the synodicall power so above the power of private christians in counselling , as that this synodicall power is of divine institution , as you say , but let me aske what to doe ? to counsell and advise onely ? then that power of counselling in abigail to david , in one brother or sister to another brother and sister is of divine institution , warranted by the law of nature , levit. . . by the law of charitie , by the communion of saints , col. . . thes. . . heb. . . heb. . . mal. . . zach. . , , . for there is a divine institution , for one brother to counsell and teach another . but if our brethren give a positive power to a synod , to advise and counsell , which private christians have not , then this synodicall power shall not bee different from the power of private christians gradually onely , as a lesser power to advise differeth from a greater power , but specifically and in nature . and indeed some of our brethren teach so , though i doubt if their brethren will returne them thankes ; for this way , which to me is doubtsome . for then the members of the synod at jerusalem , seeme to mee , to bee more then counsellers , and there must bee a positive institution by our brethrens grounds to warrant a power synodicall sentially different from a church-power , and essentially above it : for wee teach that because a congregation is a part of a classicall church , and a classicall church a part of a provinciall church , that this power in congregations , presbyteries , and synods differ onely gradually , in more or lesse extention , and by the way . whereas some derive all church-power from a single congregation to presbyteries and classes , ascendendo , by ascending , others derive it from presbyteries to a congregation , descendendo , yea and some from the catholick visible church to nationall assemblies , and from nationall assemblies to provinciall synods , and from synods to presbyteries , from presbyteries to congregations ; i , with reverence of the learneder , doe here conceive , that there is no such cursory derivation to bee dreamed of ; but because the catholick visible church is the great organicall body whereof christ jesus god blessed for ever is head and king , & it is to●um integrale , therefore there is no derivation either by climbing up staires , or going downe , but jesus christ hath communicated his power to this great politicall body , and all its parts immediatly ; to a congregation hee hath given , by an immediat flux from himselfe , a politicall church power intrinsecally in it , derived from none but immediately from jesus christ , and the object of this power is those things that concerne a congregation ; and that same head and lord hath given immediatly an intrinsecall power to the presbytery , in things that are purely classicall , and that without either the intervening derivation of either a congregation that is inferior to the presbytery , by ascending , or without any derivative flux of a synodicall , nationall or catholick visible church , by descending ; and the like immediatly conveyed power politicall commeth from this glorious head to a synodicall , or nationall , or the catholick visible church , and the reason is , the very nature of the visible church which is totum integrale , a great integrall intire body , now we know that life commeth to the thighes immediatly from the soule , neither by derivation from the feet and legs , by way of ascending , nor yet from the armes , brea●s , and shoulders , by descending . i deny not but here there may bee in other considerations , some order ; as , if you aske which is t●● first church ; i answer with these distinctions of primatus , firstnesse . . the first church , by way of constitution , is a congregation , in the family of adam and e●● . . the first church , by way of divine intention , is the catholick church . hence secondly , the first church , by generation , or the order of generation , and so the lesse perfit , is a congregation , and here is an ascension still from the part to the whole , from a congregation to a presbytery , from thence to a provinciall church , from thence to a nationall , from thence to the catholick church . and the first church by way of perfection , is that catholick queen and spouse which christ is to present to the father , without sp●● or wrinkle , and all parts are for this perfect whole , all the ministery , ordinances , the dispensation of the worke of redemption , christ , his death , resurrection , intercession , &c. are for this as the end , the perfectum totum , ephes. . , . ephes. . . . . cor. . , . hence thirdly , if wee regard the order of operation ; the congregation is primum movens , and primum operans , for all the motions of the catholick-church beginneth at the inferior wheeles and at the lower spikes , if a generall councell bee to inact any thing , motions must begin at the single congregation at antioch , at jerusalem , and from thence ascend to a preshytery , and from thence a nationall church is to send their commissioners to act in a catholick councell , though if wee looke to the power it selfe , it is intrinsecally in the whole and in every part of the catholick church . the fourth distinction considerable here is , that wee are to regard either , . the order of nature , or . the order of the inhesion of this power . or . the order of time . or . of the reall derivation of 〈◊〉 power . if wee respect the order of nature , the power , by order of nature , is given by christ immediatly , first to the whole catholick church , as is proved before at length , and by this order of nat●●● inhereth first in the whole catholick church , as mans organized intire whole body is , by natures order , the first adequat and principall subject of life and the reasonable soule , not this ●● this part , but in regard of order of time , or reall derivation of 〈◊〉 , this whole power is immediatly conferred by jesus christ on the whole catholicke visible church , and to every part of it , and any reall derivation of power from one part of the catholick church to another by ascension or descension is not to bee dreamed of here . as commissioners of cities and shires have from those cities and shires who choosed them a virtuall power parliamentary , yet is it not formally a power parliamentary while the parliament receive them as formall members , and then , by law of the state , there falleth on them a formally parliamentall power : so commissioners have from their churches which sent them , onely a virtuall or radicall power , but they have never a formally synodicall power , by virtue of a divine institution , while they bee convened in christs name syn dically . it is true , the members of a generall councell derive their virtuall power to voyce , and conclude from the na●●●n●ll church that sent them to the councell , but give me leave , this is but a derived power of membership making them fit to bee incorporated in a synod , but being once incorporated , they have by their power of order , and by christs immediate institution , a power immediatly given by christ , in whose ●ames they conveene , to voyce and conclude as a formall coun●●● , and to say , it seemed good to the holy ghost and to us ; they cannot say , 〈◊〉 good to the churches that sent us . the . distinction is , that the power is considered either ●exercised ordinarily , or . occasionally . in regard of the ●●mer ordinary power is seated collaterally in the congregation and presbytery , in each according to its proportion of power , but because the power is compleater in the presby●● , which is a compleat body , and lesse compleatly in the congregation , which is lesse compleat , it is more principally seated in the presbytery ; in regard of the latter synods are the first subject of the occasionall church-power , in things which ●e in common belong to many presbyteries , or to a nationall - church . but to returne , if the synodicall power bee different in essence and nature and not gradually onely , from the counsell and advise of christians , then , first , it is not a determination that bindeth , by way of counsell and brotherly advise onely , but under some higher consideration , which is as like a church-relation of church-power , as any thing can bee , seeing here bee pastors acting as pastors ; . formally gathered in a councell ; . speaking gods word ; . by the holy ghost . but this shall bee against the church-government of new england . a . if it bee essentially different from an advise and councell and warranted by divine institution , why doe not our brethen give us scripture for it ? for if they give us act. . then can they not say that the apostles in this synod did determine and voyce as apostles by an apostolick , and immediatly inspiring spirit , for the spirit synodicall is a spirit imitable and a rule of pertually induring moralitie in all synods , and must leade us , for an apostolick spirit is not now in the world . . as they require a positive divine institution , for the frame of a presbyteriall church in power above a congregation , and will not bee satisfied with the light of nature , which upon the supposall of a spirituall government instituted by christ in a congregation which is a part , may clearely , by the hand , lead us to the inlarging of that same spirituall government in the whole , that is , to a number of consociated churches which are all interessed , as one common societie in a common government , so they must make out , for their synod endued with dogmaticall power a positive divine institution . . we desire a warrant from the word why a colledge of pastors determining by the word of god as pastors having power of order and acting in a colledge according to that power , should not bee a formall and ordinary great presbytery . . how can they , by our brethrens determination , exercise such pastorall acts out of their owne congregations towards those churches to which they have no pastorall relation , virtute potestatis ordinis ? . how can the wisedome of christ , ( who provideth that his servants bee not despised , but that despisers in a church way should bee censured , tim. . , . ) cloth his messengers in a synod with a power dogmaticall and deny all power of i●●●diction to them , upon the supposall that their determinations be rejected ? i feare there bee something under this , that none are to bee censured or delivered to satan for heterodox opinions , except they erre in points fundamentall . but farther it may bee made good that a power dogmaticall is not different in nature from a power of jurisdiction , for we read not of any societie that hath power to meet to make lawes and decrees , which have not power also to backe their decrees with punishments : if the jewish synedry might meet to declare judicially what was gods law , in point of conscience , and what not , and to tie men to it , they had power to conveene and make lawes , farre more may they punish contraveners of the law , for a nomothetick power in a societie which is the greater power and is in the fountaine , must presuppose in the societie the lesse power , which is to punish , and the power of punishing is in the inferior judicature , so a nomothetick power ministeriall cannot want a power of censuring . it is true , a single pastor may ministerially give out commandements in the authoritie of christ , but hee cannot his alone censure or excommunicate the contraveners of those commandements , but it followeth well in an assembly hee hath power to censure and excommunicate , now here pastors and elders are in an assembly . it is objected ; pastors in a synod have no jurisdiction as pasters ; for what they doe as pastors that they may doe there alone , and on ; of a synod : but they doe not , nor cannot determine and give out canons there alone , and they cannot there alone determine juridically ; therefore they doe not wholly and poorely as pastors in relation to those churches , give out these decrees , yet doe they not give out the decrees as privite men wholly , but in some pastor all relation , for pastors as pastors have something peculiar to them in all churches whither they come to preach so as a speciall blessing followeth on their labours , though they be not pastors in relation to all the churches they come to , even as a sermon on the lords day is instamped with a more speciall blessing b●●●use of gods institution imprinted on the day , then a sermon preached in another day . answ. this argument is much for us , it is proper to acts of jurisdiction ecclesiasticall that they cannot bee exercised by one onely , but must bee exercised by a societie , now a pastor as a pastor his alone without any collaterally joyned with him exerciseth his pastorall acts of preaching and of administrating the sacraments , but those who give out those decrees , cannot give them out synodically , but in a synod and court-wayes as forensicall decrees , and so in a juridicall way , and because pastors , whither so ever they come , doe remaine pastors . . the apostles are not in this synod as apostles , secondly , nor yet as gifted christians to give their counsell and advise ; nor , thirdly ( as this answerer granteth ) meerely as pastors , then it must follow that , fourthly , they are here as such pastors conveened synodically , by divine institution , and that this is the patterne of a synod . object . . but there is no censuring of persons for scandalls in this meeting , because there is nothing here but a doctrinall declaration of the falsehood of their opinion who taught a necessitie of circumcision ; and that all is done by way of doctrine and by power of the keyes of knowledge , not of jurisdiction , is cleare from the end of this meeting , act. . . paul and barnabas were sent from the church of antioc● unto jerusalem unto the apostles and elders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning this question , and v. . the apostles and elders came together to consider , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of this matter , consideration of questions being the end of the synod is a thing belonging to doctrinal power meerely , so mr. mather . answ. . it is false that there is no censuring of persons here , for to say nothing that peter accuseth those of the wrong side as personally present at the synod , either being summoned or comming thither by appeale , v. . now therefore why tempt ye god to put a yoake upon the necke of the discip'es , &c. which reproofe comming from one man onely , cannot be called a synodicall reproofe ; it is more then evident that the publick synodicall censure of rebuke is put upon those who held and urged the necessitie of circumcision , and why not excommunication also in case of obstinacy ? for the synodicall censure of a publick synodicall rebuke is onely gradually different , not specifically from excommunication and both must proceed from one and the same power ? now the synodicall censure is evident in the text , v. . certaine went out from us , ( so it is cleare they pretended they were in this point followers of the apostles ) and lorinus thinketh that some deemed them schismaticks . . they have troubled you with words ; lorinus citeth the sy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vedalacachum , they have terrified you , as if your salvation were not sure , except you keepe moses his law of ceremonies and the morall law. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , destraying by false arguments your soules , it is a word contrary to building up in sound knowledge ( as aristotle taketh the word ) saying that you must bee circumcised and keepe the law. . they abused the name of the apostles as having an apostolick commandement , and so a divine warrant for their false doctrine , and therefore are they refuted as liars , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence it is cleare they did labour to prove a necessitie of circumcision not onely from the old testament and an expresse divine law , but also from the authoritie of the apostles , which was manifestly false ; out of which i argue thus . if the apostles doe not onely in a doctrinall way refute a false doctrine in this synod , but also in a church-way , and by a juridicall power rebuke and synodically charge the authors , as sub●erters of soules , and liars , then they doe not onely use a meere doctrinall power in this synod , but also a juridicall power : but the former is true : ergo , so is the latter . . observe two things in these obtruders of circumcision . first , the error of their judgement . it is more then apparent , that they had a heterodox and erroneous opinion of god and his worship , and the way of salvation , as is cleare , act. . . and certaine men which came downe from judea , taught the brethren , ( and said ) except yee bee circumcised after the manner of moses , yee cannot bee saved . this doctrine is clearely refuted both by peter v. . that yoake of the law wee disclaime , there is a way of salvation without that yoake , v. . but wee beleeve that through the grace of the lord jesus , wee shall bee saved as they , and it is synodically refuted , v. . wee gave no such commandement , it is not the mind of us the apostles of the lord that you keepe moses law , as you hope to bee saved ; there was for this error in their judgement required a doctrinall or dogmaticall power , and this the synod used . . besides this erroneous opinion in their judgement , there was another fault and scandall that the synod was to censure , to wit , their obtruding of their false way upon the soules and consciences of the churches , as vers . they taught the brethren this false doctrine . . that they wilfully and obstinately did hold this opinion , and raised a schisme in the courch , v. . wherefore paul and barnabas had no small 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dissention , ( the word signifieth sedition which was raised by those who held that erroneous opinion ) and great disputation with them . . they laid a yoake upon the brethren , v. . and v. . they made great disputation against the apostles , and v. . they troubled the brethren and perverted their soules . this was not simply an heterodox opinion which is the materiall part of a heresie , but had something of the formall part of an heresie , to wit , some degrees of pertinacie , of brutish and blind zeale , even to the troubling and perverting of the soules of the churches , while as they would make disciples to themselves , and lead away soules from the simplicitie of the gospell ; now the synod doth not helpe this latter simply , in a synodicall way , by a dogmaticall and doctrinall power , but by an authoritie synodicall , and therefore they authoritatively rebuke them , as subverters of soules ; and whereas these teachers laid on an unjust yoake to keepe moses his law upon the churches , v. . the synod by their ecclesiasticall and juridicall authoritie doth free the churches of that yoake , and they say in their decree . v. . it seemed good to the holy ghost and to us , ( not to lay the yoake of moses his law on you , as those who trouble you have done ) to lay upon you no greater burden , then these necessary things , &c. now if there had beene nothing to doe but to resolve the question , if this had beene the totall and adequat end of the synod , in a meere doctrinall way to resolve the question , whether must wee bee circumcised , and keepe the law morall and ceremoniall of moses , upon necessitie of salvation , as the argument of our brethren contendeth ; peter , v. . . made a cleare issue of the question , we are saved by the grace of god , both ●●nes and gentiles , and it is to tempt god to lay the yoake of the law of moses upon the brethren ; the resolving of that question is the end of the synod , but not the adequat end , for here that , not onely the doctrinall power was to bee used , but beside that , . the schisme was to bee removed , and the authoritie of the synod to bee used against the wilfulnesse and obstinacie of those obtruders of circumcision , in rebuking them as perverters of soules . . for the scandall which might have been taken if the gentiles should have eaten blood and things strangled , and meats offered to idols , and therefore the apostles and elders behoved , as a conveened synod to forbid a grievous scandall and a spirituall homicide against the law of nature , to wit , that the gentiles for feare of scandalizing weake . beleevers amongst the jewes , should abstaine from the practise of some things at this time meerely indifferent in their nature , though not indifferent in their use , such as were to eate things offered to idols , things strangled and blood : and whereas our brethren , . object , if the apostles did any thing more then might have been done by private pastors out of a synod , it was meerely apostolicall , and the elders did but assent to the apostles apostolicall determination ; and every one did here , apostles , elders , and brethren , more suo , apostles as apostles , elders and brethren as elders and brethren , after their manner as consenters to the apostles , but other wayes it is a begging of the question , for to say the apostles and elders , rebuked synodically the obtruders of circumcision , it s but said , because one pastor might have rebuked those obtruders ; for the specification of actions must not bee taken from their efficient causes , but from their formall objects , therefore this is no good consequence , the synod rebuked those obtruders , ergo , the synod rebuked them as a synod , and by a power of jurisdiction , it followeth not , for paul , gal. . rebuked peter ; ergo , paul had a power of jurisdiction over peter . i thinke your selves will deny this consequence . i answer , . these two answers are contradictory , and sheweth that our brethren are not true to their owne principles , for sometime they say the apostles gave out this decree as apostles , and sometime there is nothing here done by a meere doctrinall power , such as paul had over peter , or one single pastor hath over another , now it is sure that paul had no apostolick , power over peter , and that one pastor have not apostolick power over another . . when our brethren say here that the apostles as apostles by an infallible spirit gave out this decree , they doe in this helpe the papists , as bellarmine , becanus , gr●●rut , and in particular the jesuit a lorinus , who saith , decr●um authenticum cujus inspirator spiritus sanct● , and so saith b cornelius a lapide , visi●m est nob is inspiratis & decretis a spiritu sanctus , therefore saith hee the councell cannot erre , and so c salmeron and d cajetan say , and expresly e stapleton saith this apostosack definition flowed from the instinct of the holy ghost ; observandum ( saith stapleton ) quanta habenda sit ecclesiae definienth authorit●s ; hence our brether here must yeeld either that all synods are infallible , as papists say , this synod the patterne of all synods being concluded by an apostolick spirit could not erre , and so neither can councells erre , or they must with socinians and arminians say there is no warrant for synods here at all . and certainly though wee judge our brethren as farre from popery and socinianisme , as they thinke wee detest anti-christian presbytery , yet if this synod bee concluded by an apostolick spirit , it is no warrant to bee imitated by the churches , and wee have no ground hence , for lawfull synods . whittakerus , calvin , beza , luther , and all our divines do all alledge this place as a pregnant ground not of apostolick , but of ordinary and constant synods to the end of the world ; and f diodatus , good to the holy ghost ) because they did treat of ecclesiasticall reders concerning the quietnes and order of the church , wherein ecclesiasticall authoritie hath place , the assembly used this tearme , it seemed good to us , which is not used , neither in articles of faith , nor in the commandements which meerely concerned the conscience : and to shew that authoritie was with holy reason and wisedome , there is added , and to the holy ghost , who guided the apostles in these outward things also , . cer. . . . . if our brethren meane that the elders and brethren were in this apostolick and immediatly inspired synodicall determination , not as collaterall penners of scriptures joyned with the apostles , but onely as consenters and as consenters by power of an ordinary holy ghost working consent in them , more suo , according to their capacitie as ordinary elders . . they yet more helpe the papists because they must say onely apostles , and so onely their successors ; the prelates had definitive voices in this synod , the presbyters and brethren did no more then papists and prelates say presbyters did in generall councells of old , and therefore the presbyter is to subscribe , ego , a. n. presbyter consentiens subseribo , whereas the prelate subscribed ( say they ) ego , a. b. episcopus definiens subscribo ; wee crave a warrant in gods word to make an apostle or a prelate a synodicall definer , having a definitive voyce , and the elder brother , or presbyter to have a consultative voyce , for here all the multitude ( if there was a multitude present ) doe make synodicall decrees by consulting and consenting , yea all the nation may come to a nationall synod , and both reason , dispute , and consent , because matters of doctrine and government of the church concerneth all , therefore all have an interest of presence , and all have an interest of reasoning ; and . by consequent all have an interest of consenting ; yea of protesting on the contrary , if the synod determine any thing against the word of god. if they say there is a threeford consent in this synod , . an apostolicall , . a second synodicall agreeing to elders as elders , and a third , that of the people , or a popular ; what a mixt synod shall this be ? but . then as the epistle to the tlxssalonians is called the epistle of paul , not the epistle of silvanus and timotheus , though silvanus and timotheus did consent , so these ( dogmata ) or decrees should not be called the decrees of the apostles and elders , as they are called , act. . . act. . . act. . . but onely the decrees of the apostles ; seeing the elders did onely consent , and had no definitive influence in making the decree , by this doctrine , as silvanus and timotheus were not joynt pen-men of scripture with paul. . when as it is said the specification of actions must not bee taken from the efficient cause , but from the formall object , and all that a done in this synod might have beene done by a single pastor . i answer , wee doe not fetch the specification of this rebuke and of these decrees from the efficient causes , but from the formall object , for an apostle might his alone have rebuked these obtruders of circumcision , and made this decree materialiter , for paul did , more his alone then this , when hee wrote the e●istle to the romans , but yet one pastor could not have synodically rebuked , and given out a decree formally synodicall , laying an ecclesiasticall tie on moe churches then one , there is great ods to doe one and the same action formally , and to doe the same action materially , and i beleeve though actions have not , by good logick , their totall specification from their efficient cause , yet that ordinances of god as lawfull have their specification from the efficient causes in part our brethren cannot deny . for what made the difference betwixt aaron his fire offered to the lord , and nadab and abihu their strange and unlawfull fire , that they offered to the lord , but that the on fire had god for its author , the other had men , and the like i say of gods feasts , and the feasts devised by jeroboam , else if a woman preach and administrate the lords supper in the church , that preaching and sacrament administrated by her should not have a different specification and essence , if wee speake morally or theologically , from that same very preaching and celebration of the supper performed in the church by a lawfull pastor ; it is ( as i conceive ) of the essence of an action synodicall ( i say not its totall essence ) that it cannot bee performed by one in a church-way , and with an ecclesiasticall tie , but it must be performed by many , else it is not a synodicall action , and it is true that paul , rom. . and cor. . . hath in substance the same canon forbidding scandall , which is forbidden in this canon prohibiting eating of meats offered to idolls , and blood , in the case of scandall ; but ( i pray you ) is there not difference betwixt the one prohibition and the other ? yea there is , for , rom. . cor. . . it hath undenyably apostolick authoritie , here it hath onely synodicall . . there it is a commandement of god , here it is a canon of the church . . there it commeth from one man , here from a colledge of apostles and elders conveened , and yet materially it is the same prohibition . object . . the acts of this synod are finaliter acts of government , because they are rules conducing for the governing of the church , but formaliter , they are acts of dogmaticall power , and not formally acts of jurisdiction , for there is no rebuking of subverters of soules inordine to excommunication , no penall power is exercised here , sub poona , under the paine of excommunication , and therefore there an here no formall acts of government . answ. . the acts of church-government finaliter , that is , government , because to prescribe rules and directive lawes ( for they are not properly lawes which the church prescribeth , christ is the onely law-giver ) are formall acts of governing , and one power doth not make lawes for governing the church , and another power different in nature punish the contraveners . and what power disposeth and ordereth , the meanes doe also dispose and order the end ; canons of the church tending to the edification of the church are meanes tending to the government of the church , and i appeale to the judgement of our reverend brethren , if wee suppose that one single congregation should doe all that this synod doth , if they would not call it a formall governing of that particular congregation : for example , in the church of pergamus , one ariseth and teacheth the doctrine of the nicolaitans , suppose that fornication is indifferent is the eating of blood , and is no sinne ; the angels of the church of pergamus preach against this doctrine , in private , they deale by force of arguments from scripture , that it is a wicked doctrine , and destructive to holinesse , as paul and barnab as disputeth , act. . . . with the obtruders of a necessitie of circumcision , yet they prevaile not , now suppose this independent church following the apostle pauls way , thinke good to convene a synod or a parishionall assembly to determine synodically that this is a wicked doctrine , and shall in their decree call the holders of this doctrine subverters of soules , and forbid fornication in their synod , now supposing pergamus to be a single church in a remote iland consociated with no neighbouring churches , who could in reason deny that this synodicall power so inacting were a power formally governing the church of . pergamus ? it is true , some of our brethren say , that it is even to us a received tenent that the power that disposeth of the meanes of governing doth not for that governe in respect that we teach that the classicall presbytery doth decree and in act , and the congregation doth execute these decreed , but i pray you doth this prove that the power ordering the meanes of governing is no formall act of governing ? yea the contrary is true , because the congregation executing the acts of the classicall presbytery , as subordinat in that act to the classicall presbytery , & by their authority , therfore while they give out these acts or canons , doe formally governe , that congregation executing their acts , in this particular . mr. mather and mr. thomson against mr. herle , c. . p. . teach that there is a power of clearing truth dogmatically , and that 〈◊〉 ‑ 〈◊〉 , ultimately , where the controversie is ended , but they will have this ultimate power not in a synod onely , but also in a congregation . but . they seeme to make this dogmaticall power a church-power , and the exercise thereof formally an act of church-government , and so it must bee church-power and church-government in the synod , as well as in the congregation . . the last period and conclusion of the controversie cannot bee both in the congregation , de jure , by right onely , and in the synod by right onely , for two last powers cannot bee properly in two subordinate judicatures , for if antioch appeale to a synod , as they doc , act. . . then antioch is not the sole , last and ultimate and finall judge ; and . if the controversie concerne many churches , as this doth , act. . . . . i see not how a congregation , except they transgresse their line , can finally determine it . and here while as our brethren doe all edge that a synod hath a power to decree , and make lawes , but hath no power at all to execute these lawes or to punish the contraveners , but power of punishing is all in the single congregation . ● . they tie all governing power to a punishing power , as if there were no other wayes to governe , but upon supposall of scandalls , whereas all scripture and polliticians make a power of giving lawes formally a governing power . . when one societie and synod maketh the lawes , and another must execute them and punish the contraveners , the single congregation that punisheth , is more subjected by a truely prelaticall bondage , then if the law-makers had onely the power of punishing the contraveners , at they onely have the power of making the lawes . i take not here lawes for lawes properly so called , but for ministeriall directories having ecclesiasticall authoritie : and here in effect , our brethren lay truely a prelaticall bondage on the churches of christ , for they teach that a synod may make a law by a pastorall power , and that this synod is an ordinance of christ by act. . and that as prelates did , they send those synodic●ll decrees to bee obeyed and put in execution by the churches , and ordaine the contraveners to bee punished by the churches , and here is a power above a power , and mandates for government sent by the synod to the churches to bee obeyed , and a synod governing by churches , this they call prelaticall in us . but . there is no penall power here ( say they ) and nothing decerved to bee obeyed , sub paena , under the paine of excommunication , therefore no power of jurisdiction . but this consequence is justly denyed , for no politician , no reason in the world can say that all power of jurisdiction is included in the power of excommunication . what ? hath the church a church-power to threaten , and no church-power to pardon the penltent ? i think if the church as the church , matth. . receive a power from christ to bind in heaven and earth , doth not christ in that same patent give to her also a power to loose in earth and heaven ? and when hee saith , if bee refuse to beare the church , let him be to thee ● aube●hen and publican ; doth hee not give to the church a power to command ? if hee command to heare and obey the church , hee must give a power of jurisdiction to the church to command , and a power to command not penall onely , but promissorie also , to loose and absolve upon condition of prosessed repentance . now suppose the church make a law , that theresurrection of the dead is a truth of god to bee beleeved , and professed , upon occasion that in the congregation hymeneus & alexander den yeth that article , in that very commandement doctrinall the church doth governe the whole congregation , and exerciseth a power of formall governing , though in their act they say nothing of the censure of excommunication , to those who shall deny that article of the resurrection , for ( i hope ) a simple sanction maketh a law , though no penaltie bee expressed in it , and though there had beene in the decree , act . . an expresse punishment , this should , to our brethren prove no power of jurisdiction exercised by many , for this which is said , gal. . . though wee or an angel from heaven preach unto you ( another gospel ) then that which wee have preached let him bee accursed , and that cor. . . woe unto mee if i preach not the gospel , and many other threatnings in scripture , though a punishment bee annexed expressely , cease not to bee meerely doctrinall , and are not threatnings importing formally any power of church-jurisdiction , and therefore though mention should have beene made of a censure , if there bee not here a synod . . having power and authoritie from christ. . commanding by the holy ghost , ( as these indeed are all here ) the name of censure should prove no power of jurisdiction . object . . the laying on of the yoake spoken of , v. . is a meer● , doctrinall yoake , and it importeth no more a poner of jurisdiction , then we can conclude that the obtruders of circumcision bad a power of jurisdiction , because they are said to lay on a yoake also , and to tempt god in so doing , vers . . answ. i retort this reason , for we can then no more conclude that the apostles by an apostolick authoritie layd on this yoake , then wee can conclude that the obtruders of circumcision did lay on this yoake , because they are said to lay on a yoake and to tempt god , v. . it is a most unequall reasoning to argue against a iust synodicall power from a sinfull and unjust power , for these obtruders of circumcision had no lawfull power at all to lay a yoake on the disciples , but sinned and tempted god in laying on that yoake , but it is not denyed by our brethren , but the apostles and elders had a lawfull power to lay on a yoake in this synod , onely it is controverted whether it bee a meere dogmaticall or doctrinall power , or if it bee a power of jurisdiction , nay the obtruders of circumcision by neither of these two powers layd on a yoake upon the dsciples . object . . these decrees which did no other wayes bind the church of jerusalem , then they did bind all the churches of the world , cannot bee decrees of power of jurisdiction over the church of jerusalem , and over the church of antioch . but these decrees did no otherwise bind the church of jerusalem , then they did bind all the churches of the world , for the decrees of apostles and elders at jerusalem , act. . , . were sent to all the churches of the world to bee observed , and seeing they could not as synodicall canons obliege all the churches of the world , by an ecclesiasticall tie , because all the churches of the world sent not commissioners , and all the churches of the world couldnot be represented in this synod , but onely the churches of jerusalem and antioch ; yea wee see not that this synod is any more then the church of antioch seeking counsell from the sister church at jerusalem ; as one church may advise another church that is weaker in knowledge , in a matter of such difficultie , because the apostles were at ierusalem , and that 〈◊〉 . . the whole canons are ascribed to the church of jerusalem onely , to the apostles , elders and the whole church , act. . . and act. . . and act. . , . and act. . . the elders of jerusalem take this act or canon to themselves . . it cannot be proven that the churches of syria and cilicia had any commissioners he●● , farre lesse had all the churches of the gentiles , who yet are commanded to keepe those decrees by commissioners there , c. . . act. . . act. . , . . it cannot bee proven that antioch sent elders to this meeting , but onely commissioners , act. . . answ. this answer is much contradicent to what our brethren other waies hold , for if it be a patterne of a sister church , giving advise and counsell to another , this is imitable to the worlds end , and if the canon come from the apostles as apostles it is not imitable . . that one sister church can lay burdens on another , and give out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , decrees to bee kept is unwarrantable ; now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called by all that understandeth greeke , are not friendly advises of brethren ; the seventie interpreters use the word , daniel . . to expresse a law made by darius , luke useth the word , c. . . saith a decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came from augustus caesar to taxe all the world. . it is a graver businesse then we can thinke of , to beleeve that these who onely give advise and counsell , and must conveene in a synod , as apostles and elders doe here , v. . ( ) that they can say as it is v. . it seemed good to the holy ghost and to us to lay no other burden on you then t●●se necessary things , for a counsell or advise can never amount to the burden imposed by the holy ghost speaking in a synod : . it is denied that this decree oblieged the church of jerusalem no other way then it oblieged all the churches of all the world , for here bee three sorts of churches , and three sorts of churches are under a tie by this synod ; first , jerusalem , secondly , antioch , syria and cilicia , thirdly , universally all the churches of the gentiles . the church of jerusalem have formall commissioners , here under an ecclesiasticall tie as concerning the faith of the things contained in the decree , that it is lawfull for the gentiles to abstaine from things offered to idolls , from things strangled , and from blood ; and they were simply under a tie both of the seventh commandement , and by the fifth commandement , to abstaine from fornication , because the synod had forbidden it . . they were under a tie by due proportion , not to keepe the law of moses and not to bee circumcised by any necessitie of a divine law , but onely by permission to use these ceremonies for feare of scandall . . they are tied by proportion also to give no offence in things indifferent . . not to reject the gentiles whom the lord had called to his heavenly kingdome , as well as the jewes . . these churches of the gentiles who never heard of the synod , and so were not oblieged to bee there in their commissioners or not tied at all by this decree , by vertue of any ecclesiasticall tie , but are onely tied by the law of nature , not to abuse their libertie in the use of things in their owne nature indifferent , and so this is false that the church of jerusalem was tied no other way by these acts then all churches of the world , for some of the churches of the world were not tied at all , by any ecclesiasticall bond , but onely for the necessitie of the law of nature . . jerusalem , antioch , syria and cilicia were tied by an ecclesiasticall tie , because jerusalem and the churches of antioch had here commissioners , for antioch sent paul and barnabas with certaine other of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this must relate to pastors and elders , if syria and cilicia had no commissioners here , as certainly they were oblieged to send commissioners , as well as antioch , seeing their case was one with antioch , v. . and they could not but heare of this apostolick remedie to remove the scandall of false doctrine , and therefore their commissioners were either here , or then they were oblieged to bee here , and here wee have the true essence of a synod , to wit , a meeting of the churches of antioch and jerusalem at jerusalem to determine of this question . but that the church of jerusalem did not determine all the businesse in a presbyteriall way , and that others had hand in it , is cleare . . because paul and barnabas and others with them are expresly sent from antioch to jerusalem as commissioners and elders , and here they reason and voyce , as is cleare , ch . . v. . v. . v. . ch . . . ch . . , . and the acts and decrees are ascribed to all the apostles and elders who were present at the councell , ch . . . ch . . v. . v. . and amongst these were paul and barnabas , with certaine others sent from anti●b , act. . . and the elders of jerusalem , act. . . with the apostles , act. . . ( . ) the reasons alledged are false , for act. . . act. . . act. . . the acts and synodicall decrees are not ascribed to elders of jerusalem onely , but to the apostles who were not elders at jerusalem , and to the elders in jerusalem , act. . . not of jerusalem . . it is no matter though it cannot bee proven that the churches of syria and cilicis had no commissioners there , for first , the contrary cannot bee proven ; secondly , they ought to have had commissioners here ; thirdly , the acts are sent to them conjunctly with antioch , and messengers to report the mind and sense of the assembly as to antioch , v. . ( . ) it is but a groundlesse conceit to say that paul and barnabas came to the synod as commissio●●●s , or as servants to receive information , not as elders to give their decisive voices , because paul carried himselfe in the assembly as peter and james who were elders in the assembly , and they being apostles , the decrees are ascribed to the apostles without any distinction , act. . . act. . . and if paul and barnabas , and silas a prophet of the church at antioch , act. . v. . with judas , v. . also a prophet , had beene onely commissioners and servants of the church at antioch , and not elders and members of the assembly , how could they have voices in the church or congregation of jerusalem ? for the messengers of one congregation hath not place to voyce in another congregation . . it is said expressely , it seemed good to the apostles and elders , with the whole church to send chosen men of their owne , with paul and barnabas , namely , judas surnamed barsabas , and silas , chiefe men , ( leading men ) amongst the brethren ; now i desire to bee resolved in two ; . how judas and silas were men of their owne company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must relate to the assembly , to wit , to elders and apostles , by all good grammar , and how are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , captaines and leading men amongst the brethren , which brethren are certainly these mentioned in the same verse , apostles , elders , and the whole church , and these mentioned in the next verse , . apostles , elders and brethren , that is , chosen men of this assembly ; now it is evident that judas and silas were no part of elders of the church of jerusalem , but prophets at antiab , v. . and members of that presbytery spoken of act. . , . and act. . v. . and what power then had the assembly to send them , and especially what power had the eldership or presbytery of jerusalem to send men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of their owne company who were not men of their owne company ? therefore they were called chosen men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their owne company , and leading men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the brethren , because they were members of the assembly , and of that councell gathered together with one accord , v. . and not because they were naked messengers of the church of antioch , but elders , prophets , v. . and members of the assembly , v. . . and when as it is said act. . . act. . . these decrees are ascribed to the elders in jerusalem . i answer they are not called the elders of the church of jerusalem , as revel . . . to the angel of the church of ephesus , v. . to the angel of the church of smyrna , and v. . of the church of pergamus , and v. . and act. . . but the eders which were at jerusalem assembled : and this doth no more prove that all these elders were onely the elders of the church at jerusalem , then it proveth that the apostles were the apostles of the church at ierusalem which no man can say : yea by the phrase of scripture used in other places , it is cleare they were not the elders of the church of jerusalem ; and for act. . . the elders of the church of jerusalem taketh those decrees upon them , not as if they made the whole synod , but because they were a considerable part of the synod , for it is cleare from the story , act. . that the apostles and others were members of that assembly , and therefore , that v. . wee have written and concluded , &c. must bee expounded , wee as a part of the synod , have written , &c. and it is a synecdoche , and the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( wee ) includeth no apostle but james , whereas peter , paul , barnabas , iudas , sil●s and others elders and brethren were members of the synod , yea and ( as our brethren say , though to mee it is not probable ) the whole church of ierusalem from v. . c. . object . . they take away the scandall in a doctrinall way only , declaring that they ought to abstaine from things scandalous . answ. the very delivering to satan may thus bee called doctrinall , because it is a declaration that the mans sinnes are retained in heaven , yet it is an authoritative declaration , and if it bee meere doctrinall , one pastor and one prophet might have done all which this venerable colledge of apostles and elders disputed , reasoned , and concluded synodically . a meere doctrinall power layeth not on burdens and decrees . herodian calleth such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senatusconsult●in , and bude●●s a man excellently skilfull in the greeke language saith the like of it , and so doth the civill law make it a statute of the senate . object . . the reason why patel could not , though hee was an apostle , determine this at antioch , was not because hee wanted apostolick authoritie , but because his apostolick power was more questionable , hee not having seene christ in the flesh , nor being a witnesse of the life , death and resurrection of christ , then the authoritie of james and peter who wer● eye-witnesses of christs life , doctrine , and sufferings , and saw him visibly ascend to heaven , and the believers doubted if hee was an apostle , and the synod was convened to have theresolution of the apostles , and so it was meerely apostolicall . ans. though i grant there beesome truth in this , that pauls apostolick calling was now more question 〈◊〉 , then the rest of the apostles ; and i easily yeeld that these who disputed with him could not rest upon his authority ; yet i deny that hence wee can inferre no synod : for if the apostles had convened in synod to satisfie those who doubted of pauls authoritie as an apostle ; then they would have reterred the matter to james and peter , who to these beleevers were undoubtedly the apostles of the lord : but if the apostles had had no intent , but to end the controversie in a mere apostolick way , and not intended a synodicall and an ●clesiasticall and perpetuall remedy in such cases of controversies , in particular churches ; i shall not beleeve that the apostles when they were to determine by a superior , an apostolick and infallible light , they would have joyned with them the elders , as act. . . to consider of the question , and that the church of au●ioch doubting if paul was an apostle , would have decreed to seeke a resolution from elders , and that in an apostolick way , for they sent to the elders at jerusalem for a resolution as well as to the apostles , act. . . and judge yee if the apostles being to determine infallibly as apostles , would joyne the falliblo and inferiour light of elders , v. . and brethren , v. . if tlloy had not had a mind to determine the question in a synodicall way . object . . but it is not cleare that in this act they either censure persons , or doe any thing in order to church-censure , but onely exercise a naked doctrinall power . answ. a doctrinall power was in a higher measure in the apostles , then in all the elders of the world , who were all but fallible men , and james and peter to these beleevers , who moved the question , were undenyably apostles , and what doctrinall power could they seeke in the elders to whose determination , by intention both of antioch , ch . . . and by the apostles intention , v. . the question is referred as well as to the apostles ? if the matter was not to bee ended by a formall synod . . nor can they deny a power of jurisdiction though there were no persons rebuked and censured in this synod ; for the object of a juridicall power is not onely persons , but things of order , decencie , circumstances , questions of doctrine , as is cleare , re●el . . . . & officers to be ordained , act. . , , , . tim. . . tim. . , . ( . ) our brethren cannot deny but the sentence of non-communion is a censure , and a great one , yea and of kindred and blood most neare to excommunication , and that if any churches should have ref●●sed those canons , by this canon the churches might have pronounced the sentence of non-communion against them , and to pronounce this sentence is an act of government as properly so called , as to pronounce the sentence of excommunication , for it is the formall halfe of the sentence of excommunication . object . . it seemeth that apostles here determine as apostles , for they condenme the obtruders of circumcision , because they taught these things without any apostolick , commandement , v. . they teach that you must bee circumcised and keepe the law , to whom , wee , ( the apostles ) gave no such commandement . answ. this is no more a good argument to prove that the obtruders of circumcision did teach false doctrine , and were not condemned by the apostles and elders synodically , then if one should say , this is not a synodicall decree of the church , because it is proven and made good by the word of god , for synodicall decrees exclude not gods word , though they bee not formally scripture ; for in some part of the epistle the apostles may well speak of themselves as distinguished from elders and as apostles , and yet the assembly is an ordinary synod and not an apostolick meeting , for if wee should argue thus , the whole church , men and women , v. . sent messengers to antioch , as the church , and not as apostles , our brethren would thinke it a weake consequence to inferre , ergo , this was nothing but a congregational , not an apostolical meeting . yet our brethren contend that the whole church and single congregation of ierusalem did concurre in this meeting as consenters , and having power also , though not of jurisdiction ; but i wonder why our brethren should so contend that there was no power of censuring put forth in this assembly , seeing one of their speciall answers , whereby they would prove that this it not a patterne of an ordinary synod , and such a synod as wee contend for , having power of jurisdiction is , that this was an ordinary meeting of the elders and church of ierusalem , giving counsell and advise with the apostles to the church of antioch , but i am sure the businesse of not scandalizing did as much concerne the church of ierusalem , and therefore in the synod they ought to put forth power of jurisdiction , if any of their members , hearing that the apostles contended that the ceremoniall law did not lay a tie on the conscience of either jew or gentile , in foro dei , before gods court , as the places cited by iames prove , v. , , . ( & peter saith expresly that god now putteth no difference betwixt iewes and gentiles , v. . but 〈◊〉 are saved through the grace of our lord iesus , v. . ) should ab ●aine from blood , to the offence of the weaker , should not this congregation all church condemne such , in ordine ad censuram , in order to excommunication ? yea the eldership and congregation of jerusalem here convened as our brethren say , should have failed in this first synod , and also the apostles with them , if they neglected to exercise juridicall power over their owne congregation in the case of scandall , and a scandall as possible to them to fall in as the gentiles , and therefore either this assembly consisting of apostles and of the particular church of ierusalem erred , which wee cannot say , or then they did exercise power in order to excommunication towards their owne church , and so there is some juridicall power put forth in this meeting . object . . though the apostles in this synod proceed by way of disputing and borrow light one from another , it followeth not th●● they goe not on here as apostles , yea though peter and paul d●e not say all the truth , nor fall upon that which is the conclusion of the assembly , as i ames doth , it doth not hinder but they are led in all these synodicull deba●e● by the infallible and apostolick spirit , because some things are revealed to one evangelist and to one prophet , which is not revealed to another ; iohn the divine saw visions and heavenly mysteries which none of the rest of the apostles saw , nor could write in their writings and canonicall epistles , yet it doth not hence follow that james , peter , jude and paul in their canonicall writings and epistles were not immediatly inspired . it is enough to make the apostles in their writings infallible apostles and immediatly inspired , if that which they write bee the infallible truth and canonick scripture , though every apostle write not all canonick truth ; now what the apostles setteth down in this synod is scripture , and the object of our faith , and written for our instruction ; so something was revealed to james which was not revealed to peter and paul in this dispute , but it followeth not , ergo , what peter and paul spake , they spake it not by immediate revelation , and what they spake is not scripture . answ. . the strength of my argument is close mistaken , for i did not argue simply from the apostles borrowing light one from another , to prove they act not here as apostles but as elders , neither did i argue simply from this , james saith more then peter doth , ergo , peter is not immediatly inspired in what hee saith : for i grant the apostles borrow ●ight from the prophets , and their writings , one saith and writeth what another saith not , and cannot write , and yet all are immediatly inspired , in what they write . but i argued thus ; when ever the apostles are consulted with to resolve a question as apostles & do conveen● synodically & intend to resorve the question if the apostles in that case , or any one of them come short of the resolution , & do not see the conclusion they intend to see , but in so sarre as they are helped on by another in a way of disputation , in that they doe not act as apostles , but the case is so here ; . all were consulted with , act. . . ( ) all intended to resolve the question , and did meet together for that end to resolve it fully , v. . ( ) yet divers of the apostles , as peter , paul and barnabas see not the resolution fully that they aimed at , but determine the question imperfectly , and so , as if iames had beene absent , or if hee had seene no more in resolving the question , then paul and barnabas and peter said , which was onely that the law of moses was not to bee kept by either iew or gentile , upon the necessitie of salvation , but that both jewes and gentiles are saved by the grace of jesus christ ; if james ( i say ) had seene no more then this , the consciences of both sides had not beene satisfied , and the question not resolved , but the jewes should have gone on in a totall abstinence from all ceremonies , which because of the indifference of the ceremonies , was then dangerously scandalous , and spirituall homicide , and the gentiles should freely have eaten blood , meates offered to idols , and things strangled , which also was scandalous in a high measure to the weake jewes , and so the matter should have beene worse after this synod , and the controversie hotter , the fire bolder , and the scandall more dangerous then it was before the synod , which i cannot beleeve that the apostles as apostles could have done ; so wee know nathan to have spoken as a man , and not as a prophet , when being consulted with by david anent the building of the temple , and purposing and intending fully to resolve the question , yet resolved it amisse and quite contrary to the mind of god ; now what the penmen of holy scripture intended to write as scripture , that they fully wrote and no more , and what they wrote not , that they intended not to write , but leave it to others of the penmen of the holy ghost , because the immediatly inspiring holy ghost consulted with and intending to resolve such a canonick truth , cannot misse in his blessed intention . and also the elders at jerusalem were consulted with to resolve the question as well as the apostles , as is cleare act. . . now if the church of antiech had beene minded to referre the resolution to the apostles as infallibles apostle , they would never have referred it to the elders , whom they knew could erre as well as themselves , nor would the elders have joyned as fellow-disputers with the apostles as apostles , as they expresly doe , v. . for that is as you would say , some countrey men of ordinary spirit destitute of all propheticall light concurred with esaiah to see the visions of god ; and it is as if david as king counsell at god , whether the men of keilah would deliver him up to saul , had consulted with god and with abiathar , and some foure or five elders of keilah voyd of all propheticall spirit , whether the men of keilah should deliver him up to saul , or no : for these elders of jerusalem and antioch and other brethren were as voyd of an apostolick spirit as the elders of keilah were of a propheticall spirit . it were a vaine action for the elders to joyne themselves as joynt-disputers and fellow-resolvers of the controversie with the apostles , for the fellow-resolvers were to seeke resolution at the apostles , who could as apostles infallibly resolve them . . what the apostles set downe is scripture , and is the object of our faith , and written for our instruction , ergo , the apostles did give it forth in the synod as scripture , it followeth not : i may preach scripture , and that which is the object of faith , and written for our instruction , ergo , i preach it as an apostle by an apostolick spirit , it followeth not ; for so if the elders had spoken scripture which is written for our instruction , the elders should have spoken it by an apostolick spirit , which is manifestly false ; and so if the elders of corinth , cor. . should have proven in their presbytery that the incestuous person should bee delivered to satan , from matth. . they should have spoken that in the presbytery by an apostolick spirit : all which are manifestly false . the holy ghost by luke did make it scripture formally , but that the apostles spake it as scripture by an apostolick spirit , because it is the object of our faith that luke did insert it in the canonicall history , is no more hence proven then one might inferre that gamaliel by the immediate inspiration of the spirit spake the oration that hee uttereth to the councell of priests and pharisees , act. . , . & c. for that is formally made scripture by luke his inserting of it in the register of scripture ; yea the words of satan , matth. . by that reason behoved to bee spoken by divine and immediate inspiration : but the truth is , wee are not to take what peter speaketh from the prophet amos , act. . v. . to bee scripture , because amos spake it in the old testament , but because luke by immediate inspiration saith that peter uttered these words from the prophet amos. immediate inspiration maketh any saying scripture , and not the apostles historicall relating of it out of the writings of the prophets , though the sayings of the prophets as they are registred in the bookes of old testament bee formally scripture , yet as cited by the apostles they d●e not become scripture , except these saying , bee cited , tali modo , that is , by the influence of the immediatly inspiring holy ghost , which influence onely maketh formally any saying to bee scripture . object . . if the apostles did not in a synod , with the elders dispute and voyce as apostles , it should follow that as apostles , they did plant churches , but after the churches were planted they ceased to bee apostles , and did all as ordinary elders , which is most incongr●o●s , for then should they descend from an infallible to a fallible spirit . answ. the apostles did onely use their apostolick power , when there was need of it ; as god worketh not miracles , but in some necessitating exigence of second causes : and what they could doe by an ordinary power , when the churches were once constituted , they did not attempt to doe by their apostolick power ; and though their apostolick power was in them as a habit , yet the exercise thereof was rather under the dominion of an extraordinary and immediate rapt and influence of god , then under the mastery of their owne free-will . i would aske why the church of antioch , no doubt most lawfully , act. . . did send to seeke resolution at the fallible spirit of elders , and also ( as our brethren teach ) at the infallible spirit of the apostles ? and why did they not from their infallible and apostolick spirit seeke out and choose seven men to bee deacons , but remitted to the fallible spirit of the multitude who are not infallible or apostolick in their choise , both the nomination and election of these seven men ; but the apostles did much honour the churches of christ in cooperating with them , and in doing most things with their consent , that by example they might interdict dominion , and assert a ministeriall power , and make christ most monarch-like in the government of his spirituall kingdome : nor did they put off , or interdict themselves , nor forfeit their apostolick power , after churches were constituted , but used their apostolick power at the commandement of that great king exalted jesus christ , whose catholick ambassadours they were , as god immediatly moved them . object . . paul exercised the power of the keyes of knowledge upon barbarians , and might have preached to indians , and did pres●h to the scefling athenians . ergo , hee might exercise power of jurisdiction over them , and judge those who are without , it is no consequence , and against the word of god , cor. . . yea paul by this power dogmaticall rebuked the athenians , act. . . i perceive that in all things yee are too superstitious , yet paul had no power to excommunicate the athenians . mr. mather . answ. i deny not , but there is great odds betwixt a concionall rebukin● , by way of preaching , which may bee , and is alwayes performed by one , and a juridicall rebuking by a power juridicall of the keyes , which is performed onely by a church-s●ci●tie : now it cannot bee denyed but the rebuking of men , because they subverted soules , v. . is not a meere concionall rebuking , which may bee performed by one ; . it is a rebuking , v. . ( ) it is a rebuking performed by many , by a whole synod , v. . v. . ( ) it is performed by a politicall societie and body having a dogmaticall power to judge and determine in a doct●inall way , as our brethren say , and consequently as wee say , having a juridicall power , v. . it seemed good unto us , being assembled with one accord , to send chosen men unto you , &c. which is undenyably a politicall body , an assembled company , as v. . met about a question which concerneth the churches of christ , as is cleare , v. . v. . v. . c. . , . c. . . compared with v. . hence a businesse of doctrine which troubleth the churches of antioch , c , . . and of jerusalem , v. , , , . and syria and cilicia , v. , . must bee a church-businesse in respect of the subject . . the question is a church-question in the matter of practise , it cono●rneth the consciences of the churches in the point of taking and giving offence , in a church-societie as this doth , v. . that yee trouble not them which amongst the gentiles are turned unto god , and v. , . compared with cor. . , , , , & c. rom. . , . this was a church-●candall or publick offence , as touching the matter , materia qu●nt . ( ) the forme and manner of deciding the controversie was a publick church-way by the word of god , act. . so 〈◊〉 proveth , v. , . . and james , v. , , &c. maketh good . ( ) the efficient causes and agents in the question , are . church - 〈◊〉 , v. . apostles and elders . . church-officers conveened church-wayes in a church-body or societie , v. . c. . and the apostles and elders came together ( in a synod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word which cur brethren acknowledgeth doth , cor. . . note a formall church-assembly ) to consider of this matter , and ● , . it seemed good to us being assembled with one accord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the very word church is not wanting though with reverence of others , it seemeth not to bee the multitude , seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beeing so generall , must have its signification from the action and end , for which the meeting is intended , as before i said ) as is cleare , v. . it pleased the apostles , elders , and whole church . . the action they performe , when they are met in a politicall body , is to decide a church-controversie , that troubled many churches , act. . . v. , . ( ) the end is the peace and edifying of the churches , as that the churches of the gentiles bee not troubled with needlesse ceremonies , as james saith , v. . and the good of the churches , v. . from which if you keepe your selves , yee shall doe well , c. . . and ●s they went through the cities they delivered them the decrees to 〈◊〉 , v. . so were the churches established in the faith . consider 〈◊〉 is the happy end and fruit of this synod ; the establish●●● of the churches . therefore have our brethren without reason ( i speake with reverence of their learning and godlinese ) denied the word church to bee given to a synod , or a meeting of elders , which to mee is cleare , act. . v. . the 〈◊〉 sending is the eldership of antioch ; the church recei●●● , v. . is the eldership at jerusalem , and cannot conveniently bee exponed of the whole and numerous thousands that ●●e●ed at jerusalem ; the rebuking cannot then bee meerely ●●●●inall by the power of the keyes of knowledge which is exercised by one , nor are the apostles and elders here considered as meerely preachers and teachers in the act of teacher , for why then should they not bee formally a church and a church-assembly , as our brethren say , if they bee an assembly meeting for preaching the word ? for the exercise of the keyes of knowledge in the hearing of a multitnde is essentially an act of preaching the word . object . . this synod declares only in a doctrinall way what is necessary , what is scandalous , the same way , that paul doth , rom. . , . i cor. . cor. . answ. this synod and paul declare one and the same thing , ergo , with one and the same authoritie , it followeth not ; paul writeth , cor. . that the incestuous man should bee excommunicated , and this hee wrote as canonicall scripture , by the immediat inspiration , of the holy spirit , if then the church of corinth should have excommunicated him , shall it follow that they gave out the sentence of excomunication by the immediate inspiration of the holy spirit ? i thinke not , their churches sentence had been given out by a meere ecclesiasticall authoritie , according to the wch churches of christ to the worlds end doth excommunicate , following the church of corinth as a patterne . obj. . though these obtruders of ceremonies did pervent so●ks , v. . yet the synod doth not summond them before them , nor excommuncite them , but remit them to the particular churches to whom it properly belonged to censure , and not to any synod , or superiour judicature . answ. there was no need to summon them , for these subverters of soules were personally present at the synod , and rebuked in the face of the synod as perverters of soules , v. . for if they were not present ; . to whom doth peter speake , v. . now therefore why tempt yee god to put a yoake on the necke of the disciples , &c. the apostles and elders did not impose the yoake of moses law upon the beleeving disciples , nor any other , save onely the obtruders of circumcision . . who were they in the synod who made much disputing ? v. . note the apostles , not any save these obtruders . ergo , they were personally present at the synod , nor needed they to excommunicate them , for i judge that they acquiesced to the determination of james , which was the sentence of the synod , and the great dispute spoken of , v. . ceased , v. . and the conclusion is agreed upon , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it seemed good to the apostles , elders and whole church , and there was reason why these obtruders should acquiesce , so that there was no need of further censure , for there was satisfactiou in part given to both siddes . the question was , whether or no are beleevers now to keepe the law and the ceremonies of moses his law ? it was answered by the synod , by a distinction which favoured , in part , both sides , . there is no necessitie that the beleeving gentiles who are saved by grace as well as the jewes bee troubled to keepe all the ceremonies , and this satisfied the apostles who taught that the gentiles were now made one people with the jewes , and both are freed in conscience from moses his yoake , the other part of the distinction it was this , yet there bee some ceremoniall commandements , as not to eate things offered to idols , blood , and things strangled , ( for fornication is of another nature , and abstinence therefrom is of perpetuall necessitie , cor. . , , , . thess. . . col. . . ) these must bee avoided , for scandals sake , by all the jewes , but especially by the gentiles , lest the weake jewes , who take these to be divine commandements yet in force , take offence , and this was satisfactorie to the obtruders , and wee heare no more of their disputing , and there is an end of the controversie by the blessed labours of a lawfull synod . . i could easily yeeld that there is no necessitie of the elicit acts of many parts of government , such , as excommunication , ordination , admitting of heathens professing the faith to church-membership , in synods provinciall , nationall or oecumenicall , but that synods in the case of neglect of presbyteriall-churches , command these particular churches whom it concerneth , to doe their dutie , and in this sense the synod , act. . is to remit the censure of excommunication to the presbytery of antioch and jerusalem , in the case of the obstinacie of these obtruders of circumcision , but so some power of government is due to the synod , as prescribing of lawes and canons for presbyteries and congregations . object . . therefore was the synagogue of the jewes no compleat church , because all the ordinances of god cannot bee performed in the synagogue , and therefore were the jewes commanded onely at jerus salem and in no other place to keepe the passeover , and to offer offerings and sacrifices , which were òrdinary worship , deut. . but there is not any worship or sacred ordinance , ( saith that a worthy divine dr. ames ) of preaching , praying , sacraments , & c. prescribed , which is not to bee observed in every congregation of the new testament : nor is there any ordinary minister appointed who is not given to some one assembly of this kind . so also b mr. mather and mr. thomson , teachers in new england . others say because there was a representative worship of sacrificing of all the . tribes at jerusalem , therefore all the synagogues were dependent churches , and jerusalem was the supreme and bighest church , but there is no representative worship in the new testament , and therefore no need of synods , as higher churches . answ. surely the aforesaid reverend brethren of new england have these words , c but it seemeth to us that the power ( of a synod ) is not proporly a power and exercise of government and jurisdiction , but a power of doctrine , and so a synod is rather a ●aching then a governing church ; from which i inferre ; . that out brethren cannot deny a power of governing to a synod , but it is not so proper governing , as excommunication and ordination performed in their congregations , but ( say i ) it is more properly governing , as to make lawes and rules of governing , is a more noble , eminent and higher act of governing ( as is evident in the king and his parliament ) then the execution of these lawes and rules . . our brethren incline to make a synod a teaching church ; but i inferre that synodicall teaching by giving out decrees tying many churches , as our brethren of d new england , and the forenamed e authors teach , is an ordinance of christ that can bee performed in no single congregation on earth , for a doctrinall canon of one congregation can lay no ecclesiasticall tie upon many churches . ergo , by this reason our congregations shall bee dependent , as were the jewish synagogues . . with favour of these learned men it is a begging of the question to make jerusalem the supreme church , and the synagogues dependent churches , because it was lawfull onely at jerusalem to sacrifice , for i hold that jerusalem was a dependent church no lesse then the smallest synagogue in all the tribes , for in a catholick meeting of all judah for renewing a covenant with god , ierusalem was but a sister church , with all of iudah , benjamin , ephraim , manasseh , who chron. . . . , . made up one great church which did sweare that covenant . ordinances doe not formally make churches visible , nor divers ordinances divers churches ; profession of the truth formally constituteth a visible church , and church union in ordinances and government , and this was alike in the synagogues and in ierusalem . it was a thing meerely typicall that at ierusalem onely , and in the temple onely should there bee offerings and sacrifices , because in christ god-man , all our worship and service and prayers are accepted of the father , but ( i pray you ) did this instampe ierusalem with any note of church-supremacy above the meanest synagogue in all israel and iudah ? i see it not , all the synagogues and all the land were members of the nationall church , and every one a member of his owne synagogue , the persons processing the truth and dwelling at ierusalem had no supremacie over the synagogues , because they did inhabit that typicall place , but the priests and levites were indeed servants to all the land , in offering sacrifices , and in governing in the synedry either the greater , or the lesse , but these professors who did constitute the visible church at ierusalem had no church supremacie at all for their relation to the temple , their cohabitation or bodily contiguitie was no church-relation then or now ; and that these of the synagogues behooved to worship in some solemne acts onely at ierusalem , did no more give supremacie to the inhabitants of ierusalem to bee a church over them , then the synagogues could claime supremacie over the inhabitants of ierusalem , for the inhabitants of ierusalem were tied to worship there , and in no other place , and to stand to the determinntion of the great synodrie without appeale , because there was not a catholick visible church in the world but the church of the iewes ; and this argument with as great force of reason might conclude that all the cities and incorporations of england are in government dependent and subordinate to london and the suburbs , because they are subordinate to the honorable houses of parliament , if wee should suppone that westminster by a standing law of the kingdome were the unal●erable seat where the parliament can fit , and in no other place , which yet could prove nothing , seeing london and the suburbs are in their government no lesse subordinate to the parliament , then the meanest village and towne in england , and therefore i see no ground , because some representative worship was tied to jerusalem , to give jerusalem a church-supremacie , . because one congregation doth pray for another that is under pestilence and diseases , and praises god for the deliverance from these evills which also is a sort of representative worship ( every church and person partaking of a christian priesthood to offer up prayers and praises one for another ) it will not ( as i conceive ) prove that one congregation hath church-supremacie , and power of jurisdiction over another . because . all israel was alike circumcised ; . all alike the called people of god , in covenant with god ; . all had claime to the altar , sacrifices , temple , arke , &c. . all alike professed their subjection to god , to priests and prophets in these same ordinances , whether typicall , or judiciall , or morall , therefore every synagogue alike at ierusalem , at dan or bersheba , were alike congregationall churches , without dependance one upon another , and all depended upon the whole nationall church , and on the synodries supreme , subordinate , and the synagogue-government according to their subordinations respectively ; and i see no nationall church in israel peculiar to them , or typicall , more then there is a nationall church in scotland or england , though god put some distinguishing typicall notes upon their government , yet it never made either the invisible or visible church of the iewes to differ in nature and essence from the christian churches . object . . from the power of jurisdiction , in a synod , you may inferre a power of jurisdiction , in a nationall church , and a power of jurisdiction in the whole christian world , and wee know not any politicall church catholick and visible in scripture , and if then were any such church catholick , then might they conveene and sweart a catholick-covenant for uniformitie of doctrine , worship , and government of the church , as wee have done in britaine , and this catholick church might impose it , upon a nationall church , even by that same law of proportion , by which the nationall church may impose it on particular churches which are parts of the nationall church . answ. i see not how the consequence holdeth every way good , that as wee inferre from a juridicall power in a presbytery , the same power juridicall in a synod , and the same in a nationall assembly , that therefore wee may inferre the same juridicall power in an oecumenick councell : and the reasons of the disparitie i take to bee these ; . the farther remote in locall distance of place that churches bee , ( as it falleth out in the catholick visible church ) the danger of scandalizing one another , by visible communion , and so the opportunitie of edifying one another is the lesse , and so the communion visible is the lesse , and consequently the power of jurisdiction is the lesse . . an universall and oecumenick councell of all the visible churches on earth , is an act of the visible church which supposeth all the visible churches on earth to bee in that morall perfection of soundnesse of faith , of concord and unitie , that some one congregation or classicall presbytery of elders according to gods heart may bee in , which morall perfection perhaps is not de facto attainable , ( though it bee not physically impossible ) in this life , except wee suppose the heavenly dayes of christs visible reigne on earth a thousand yeares , when yet there shall bee no temple nor externall ministery , of which state i cannot now dispute , and therefore i conceive these sixteene hundred yeares there never was an integrall and perfect oecumenick councell of all the churches on earth , and therefore if wee should dispute of the juridicall power of such a catholick assembly whether it may impose an oecumenick and catholick oath on a nationall church against their will , and excommunicate a nationall church , is but a needlesse and a ch●mericall dispute , and it includeth two contradictory suppositions . . that all the churches on earth are of one sound faith , worship , doctrine and church-government , and yet one nationall church is supposed to bee heterodox , scandalous , and obstinate , so that that whole nationall church must bee constrained to take a lawfull oath and must bee excommunicated ; such an hypothesis is not possible where the gospell is preached , for even the whole romish church in all its members deserveth not excommunication , in respect wee are sure god hath thousands in the bosome of that church ; who beleeve in christ , and doe not defend popery with obstinacie , and such an hypothesis is contradicent to the supposition of the soundnesse of faith and unitie of all christian churches on earth , and therefore i plainely deny that christ hath given the like power of jurisdiction to the catholick visible church , that hee hath given to a nationall church , over a provinciall church or synod , and to a synod over a classical presbyterie ; yea i much doubt if a catholick councell can formally excommunicate a nationall church , though such a councell may use a power analogicall like to the power of excommunication . object . . but you cannot demonstrate from gods word , that there is such a thing in the new testament , as a catholick visible church . answ. i said something of this before , but i conceive the subject of the cor. . is a catholick , visible church , but , . wee doe not understand a politicall body with ordinary visible government from one man who maketh himselfe the vicar of christ , the pope , whose members are cardinals , bishops , & c. and such like . but the catholick body mysticall of jesus christ , and that as visible : and . that the apostle is to bee understood of an universall , not of a congregationall and particular politick church that meeteth in one place , is cleare ; . hee speaketh of that church wherein are diversities of gifts for the good of the whole catholick body , as miracles , the gift of prophecie , the gift of interpretation , the gift of healing , &c. of whom hee saith , v. , . there is the same spirit , and the same god , who worketh all in all , the particular congregation is not such an all in all . . hee speaketh of such a church as taketh in all baptized into one spirit , but this is the whole visible church , not one single congregation onely . . hee speaketh of such a church as taketh in all , both jewes and gentiles , making them one body , v. . and that taketh in all the world . . hee speaketh of such a church as hath an adequat and full relation to christ , from which this church is denominated christ mysticall , all the beleevers meeting in one mysticall body of christ , as lines in one center , v. . now a single congregation hath not a foot to fill this measure . . hee speaketh of such a body as hath need of the helpe one of another , as the head hath need of the feet , v. , , . those of a single congregation have need of those , who are eyes and eares without the congregation . . hee speaketh of such a body , as is not to separate in their members , one from another , to make a schisme in the body . v. . but a single congregation ought not to separate from the rest of the great body made up of many sister churches . . hee speaketh of such a body , the members whereof must care one for another , and suffer one with another , v. . now single congregations are such members of this great bodie , as must mourne with these that mourne and rejoyce with these that rejoyce , therefore one single congregation cannot bee this whole body , but its part onely . . hee speaketh of such a body in which god hath set , v. . apostles , prophets , teachers , mi●●cles , &c. now christ hath not wedged in apostles the catholick pastors of the whole world , to one single congregation , nor hath hee confined such a multitude of officers ordinarie and extraordinary to one single congregation . and that hee speaketh here of a catholicke visible church is cleare ; . hee speaketh of such a body , to which is given the manifestation of the spirit to profit withall , v. . this must bee a visible policie . . hee speaketh of a politicall and organicall body , having eyes , eares , hands , feet , &c. which must bee a visible ministery . . hee speaketh of a body capable of the seales , such as baptisme , v. . we all are baptized by one spirit into one body , this must bee a visible baptized body ; discerned by the visible character of baptisme from all societies of jewes , pagans , and others who professe not christ jesus . . hee speaketh of such a body as standeth in need of the helpe one of another , as the eye cannot say to the hand , i have no need of the , v. . this evidently cryeth that hee supposeth a visible and externall policie in this body . . hee speaketh of a body so tempered of god , as that there should bee no schisme in the body , nor separation from it , v. . now this cannot bee a separation from the invisible body of christ , for so hypocrites which are members of this visible body , and are often officers , as eyes and eares , yea pastors , and teachers remaining in the body without any schisme or separation , are yet separatists from the invisible body of christ , and no more parts of that body , then a woodden leg or arme is a member of a living man. . he speaketh of that body which is to expresse its care in praying , praising , mourning and rejoycing with the rest of the members as they are in a good or adverse condition of prosperitie or adversitie , v. , . and this must bee a visible church praying or praising god. . hee speaketh of such a church as the fellow members may see and know by their senses , to suffer , and bee in a hard condition , or to rejoyce , as v. . . and this is more then apparently cleare to bee a visible church . . hee speaketh of such a church as god hath furnished with severall officers , in severall orders visibly knowne to bee different officers , as v. . now god hath set some in the church , first apostles , secondarily prophets , thirdly teachers , these bee parts and most eminent and considerable organs of a visible church . and the like i might prove by divers of these arguments of that body politicall of which the apostle speaketh , rom. . , , , . to the end of the chapter . these speciall exceptions there bee against this . . that the church , cor. . is the invisible and mysticall body of christ , because it is a body baptized by one spirit . . a body called christ , that is christ mysticall . answ. it is true that this visible body hath also an inward and spirituall baptizing , answerable to the externall and outward baptizing , and so according to that internall and mysticall union it is an invisible body , as these reasons prove : but the question is , if the apostle speake of the body of christ in that notion , we deny that , for hee speaketh plainly here of the church , as it is a politicall , organicall and visible body . object . . if one should say , god hath placed in the common-wealth emperours , kings , dukes , princes and rulers , as the eyes and eares of the commonwealth , it should no wayes follow that all the common-wealths in the earth are one visible civill body having a government , so though it hee said god hath placed in the spirituall common-wealths of the church apostles , prophets , teachers , &c. it followeth not that the church is all one spirituall , politick visible body , it followeth onely that the lord hath placed in the church apostles , prophets , teachers indefinitly , that is , that these may bee in any one single congregation , as it is said , james . . if there come into your assembly , or synagogue , a man with a gold ring , &c. now this will not prove that all the dispersed jewes , to whom james wrote , were all but one congregation . answ. . it is true , if any should say , god hath placed in the common-wealth emperors , kings , dukes , princes , it should not folow that common-wealths are one body , even jewes , gentiles , barbarians , americans , because there is not this externall union of visible communion in the common-wealths of the earth , as there is in the churches ; but if one should say , god hath placed emperors , kings , dukes , princes in the common-wealths , as in one organicall body , having one head who hath given influence to so many orgins of head feet , hands , eyes , eares , &c. as the apostle speaketh of this body of the church , he should then say all the common-wealths of the world made but one body , but this indefinite speech must , by good logick , have the vertue either of an universall or a particular proposition , as if i say ( the church hath seated in it apostles , prophets , teachers , &c. ) you meane either the cathlick visible church , or the particular congregation , or . some church betwixt these two : our brethren cannot say they meane of a middle church , for then they grant ( contrary to their owne principles ) a politicall visible church , beside a congregation ; if they say the first , wee have what wee crave ; if they say that the congregation hath seated in it apostles , prophets , they fall in the former absurditie , for god hath placed apostles , in the whole christian world . object . . when the apostle saith , v. . the head cannot say to the feet , i have no need of you ; either must wee acknowledge here that ●ee meaneth the head of a congregation , to wit a pastor , or a doctor , and so hee speaketh here of a congregation ; or if hee speake of the catholick church , then estius his argument may stand in force to 〈◊〉 the pope to bee the head of the church ; for estius exponing these needs ( the head cannot say to the feet , i have no need of you ) by the head of the catholick church ( saith hee ) you either understand christ the principall head , or then , some mortall man , the pope , who is a ministeriall head ; the former you cannot say , because christ being god , and also man perfectly happy , hee may say to all the members of his church great and small , yea to the very angels , i have no need of you ; for hee can sanctifie and governe his church without the ●●d , the sacraments , or any ministers , therefore the head which 〈◊〉 in need of the feet , must bee the ministeriall head the pope , 〈◊〉 standeth in need of the feet for the governing of the body in a ministeriall way . i answer , there is no reason for a popish argument to leave the truth , for this argument shall no lesse militate against cur brethren , then against us , because it shall prove that there is a ministeriall head and pope in every congregation , which is no lesse absurd then to make a catholick head over all the visible catholick church . secondly , as for the argument it is easily answered , for the apostle here useth a comparison from the naturall body , and there is no ground to presse every to● , lith and sinew of a comparison ; and wee deny that the word ( head ) here doth signifie literally either pastor or bishop , for the eye also being that which watcheth and seeth for the whole body should also signifie the pastor , but the intent of the spirit of god is , that the most eminent members which are as the eyes & the head , whether their eminencie bee excellencie of saving grace , called , gratia gratum faciens , or excellencie of gifts , called , gratia gratis data , they have need of the gifts and graces of others inferiors and of meaner parts , and there is neither ministeriall head , nor ministeriall feet , nor ministeriall eyes in the text. object . . to every visible church there should bee a paster to feed and rule that church , if then there bee here a catholick visible church , thers should also be a catholick visible pastor , & that is a pope . answ. that to every church meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one place , for word and sacraments , there should bee one pastor onely and a supreme one , i deny ; there may bee more pastors then one , but that to every catholick church there should be one head most eminent , that is farre rather to bee denied , for this is so great a flocke that there bee a necessitie of multitude of pastors and watchmen to attend so catholick a flock . object . . you teach that the government of consociated churches is warranted by the light of nature , which if it bee true , surely this light of nature being common to us , in civill , as in ecclesiasticall ca●ses , then by natures light every citie governed with rulers within it selfe , is suberdinate to a classe of many cities , and that classe to a nationall meeting of all the cities , and the nation must in its government bee subordinate to a catholick or ●ecumenick civill court , and this same way may appeales ascend in civill courts ; and because by the same light of nature ( saith mr. mather , and mr. thomson ) there must bee some finall and supreme judgement of controversies le●t ●ppeaks should bee spun out in infinitum , it must bee proved that this sup●em 〈◊〉 lyeth not in a congregation . answ. . appeales being warranted by the morall counsell which je●hro gave to moses , in which there is nothing typicall or ●remoniall , but a patterne that all common-wealths on earth , without any danger of judaizing may fellow , cannot but bee ( as whittaker hath observed ) naturall , and supposing that god hath given warrant in his word , for monarchies , which are knowne by gods appointment to bee independent , as also the government of all free and unconquered states are , it doth follow by the light of nature , that appeales in all states are naturall , and that god hath appointed that the supremacie should lie within the bounds of every free monarchie or state , so that there can bee no appeale to any oecumenicall or catholick civill court , for that is against the independent power that god hath given to states ; but in the church it is farre otherwise , for god hath appointed no visible monarchie in his church , nor no such independencie of policie within an congregation classicall , provinciall or nationall church and therefore though appeales bee warranted both in church and state , by the light of nature , yet appeales to exotick and forraine judicatures is not warranted by any such light , but rather contrary thereunto . . church-appeales , though warranted by the light of nature , yet it is supposed they bee rationall , and grounded on good reason , as that either the matter belong not to the congregation , or then it bee certaine or morally presumed the congregation will bee partiall and unjust , or the businesse bee difficill and intricate , and if appeales bee grcundlesse and unjust , neither christ , nor natures light doth warrant them , yea in such a case the supremacie , from which no man can lawfully appeale , lyeth sometime in the congregation , sometime in the classicall presbytery , so as it is unlawfull to appeale , for illud tantumpossumus quod jure possumus , and neither christ nor natures light doth warrant us to unjust appeales , or to any thing against equitie and reason : but that supremacy of power should bee in a congregation without any power of appealing , i thinke our brethren cannot teach ; for when the church of antioch cannot judge a matter concerning the necessitie of keeping moses his law , or any difficill dogmaticall point , they by natures direction , act. . . decree to send pau ' , barnabas and others to jerusalem to the apostles and elders , as to a higher judicature , that their truth may bee determined , and this they did without any positive law that wee can imagine : for a mr. mather and mr. thomson , as also b the author of the church government of new england teach that the church of antioch had , jus , power to judge and determine the controversie , but because of the difficultie had not light ●o judge thereof ; ergo they must acknowledge appeales by natures light warrantable as well as wee , for suppose wee , that a congregation inclineth to this ( that arminianisme is the sound doctrine of grace opposite to stoicisme ) one man is cited before the congregation for holding the contrary , hee knoweth all the congregation in those points to be pelagians , would not our brethren say , that this man so unjustly accused for holding the truth against the enemies of grace may appeale to a synod ? i thinke they must teach this by their grounds , though by the way i thinke the brethren erre in this to teach that antioch had power to determine the controversie , act. . in this case ; . when the churches of syria and cilicia , to their knowledge , were troubled with the like question , as v. . may cleare ; . when as the partie against the truth was so prevalent within the church of antioch , act. . . as that they opposed the apostle pau ' , and barnabas , also in this case i doubt much if they had power to determine a question , that so much concerned all the churches , for that was proper to a synod of many churches . . when the greatest part of a church , as antioch , is against the truth , as is cleare , act. . . i beleeve in that they lose their jus , their right to determine ea●enus , in so farre , for christ hath given no ecclesiasticall right and power to determine against the truth , but onely for the truth , and therefore in this , appeales must bee necessary . mr. mather and mr. thomson against herle , c. . p. . . say we do much judaizein that we multiply appeales upon appeales , from the congregation to a classe , then to a synod , then to a nationall assembly , then to an ●eckmenick councell , and this way , while the world indureth , causes are never determined , and synods cannot alwayes bee had , even as in jerusalem the supreme judicature was farre remote from all proselytes , as from the eunuch of aethiopia , act. . and from the remotest parts of the holy land ; but god hath provided better for us , in the new testament , where every congregation , which is at hand , may decide the controversie . answ. . the speedinesse of ending controversies in a congregation , is badly compensed with the suddainnesse and temerity of delivering men to satan , upon the decision of three elders , without so much as asking advise of any classes of elders , and with deciding questions deepe and grave , that concerneth many churches , which is a putting a private sickle in a common and publick harvest . . all appeales without just warrant from christs will , wee condemne , as the abuse of appeales to a court , which is knowne shall never bee . . antiochs appeale to a synod two hundreth miles distant ( as our brethren say ) in so weighty a question , was no judaizing , but that which paul and the apostles was guiltie of , as well as wee . . matters concerning many churches must bee handled by many . the doctrine of the presbyteriall churches of jerusalem , corinth , ephesus , antioch , vindicated . vvee are convinced from the numerous multitude of beleevers , and the multitude of pastors at this famous and mother church of the christians at jerusalem , to beleeve the frame and mould was presbyteriall , and that it cannot bee so much as imagined or dreamed that it was moulded to the patterne of one single congregation which could all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one place . the frame of an independent single congregation is such as no more doe meet ordinarily in one house , then may conveniently bee edified , in partaking of one word , and one breaking of bread , that is , one table at the supper of the lord ; nor can wee imagine that the first mould of a christian visible church was so inconvenient as that it crossed edification and conversion , which is the formall effect of a church-meeting : now the multitude was such as could not , neither morally ; nor physically , meet in one house . for at one table many thousands and multiplied thousands could not meer and therefore consider their number ; they were , act. . a hundreth and twentie met in one place , but i shall not bee of the opinion that this was all , seeing , cor. . . christ after his resurrection was seene of cephas , then of the twelve , after that hee was seene of above five hundreth brethren ; then in one day at one sermon about three thousand soules , act. . . and ch . . . though they were apprehended who preached the gospell , yet many of them which heard the word beleeved , and the number of the men was about five thousand . i deny not but worthy calvin saith , id potius de tota ecclesia , quam de nova accessione intelligendum , this was the whole number including the three thousand that were converted , c. . but first hee saith , potius , hee inclineth rather to this opinion : but secondly the text saith of those which heard the word , it would seeme to mee , at the second sermon of peter , and a augustine , b chrysostome , c bed● , d basilius , e oecumenius , f hieronym . g ireneus make this number divers from the former , so doe h cornelius a lap. i salmeron , k stapletonus , ( l ) sanctius , m lorinus , n lyranus , o cajetanus ; but we shall not contend about the matter , nor yet whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includeth women , which it often doth in the greek , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in demosthenes doth also ; yet the wisdome of god in the apostles cannot admit us to imagine that five thousand could ordinarily meet to the word , sacraments , and government in one house , and after this many thousands were added to this church . . our brethren say , it is one thing to say that they could not meet in one place by reason of extrinsecall impediments of persecution , and through want of a capacious and large roome , and another thing to say , that it was unpossible that they could bee one congregation , and meet in one place , for though wee prove they could not meet because of persecution , wee doe not prove that they were so numerous that they could not conveniently meet in one place . answ. though it bee evident that the apostles were persecuted , cast in prison , and beaten , act. . . c. . . . . . it is as evident that they had assemblies , and churches meetings , act. . . . . c. . , , . c. . . v. . now the question then is not if they could not meet , for extrinsecall impediments of persecution ; for both our brethren and wee agree in this , that they had their church-assemblies for word and sacraments , then the question is upon the supposall of church assembles , which the persecution of the jewes then fearing the people was not able to hinder , c. . , whether or no was the church at jerusalem of such a competent number , onely as that they could meet not occasionally onely to heare a sermon , but in an ordinary church-meeting to heare the word , and communicate in the breaking of bread , and seales of the covenant ; and though the want of a capacious house bee also an extrinsecall impediment why they could not meet , yet that they wanted such a capacious house as the temple , will prove nothing , but it cannot bee said that they wanted a capacious house for the ordinary meeting of a congregation , the ordinary and genuine use whereof is to bee edified by the word and sacraments , and that an ordinary house could containe such a number of thousands and multitudes as can bee edified in a congregationall way , is denyed . . our brethren say ; that they did not eate the supper in private houses , for the breaking of bread , act. . . was common bread , and they had the use of the temple , and taught in the temple , for the senate of the jewes durst not extend their malice to the highest , act. . . for they feared the people , and act. . . so when they had s●●●her threatned them , they let them goe , finding nothing how they might punish them because of the people ; for all men glorified god , for that which was done , so the people favouring the apostles , they made use of their libertie to the full , and bad their publick meetings for word and sacraments in the temple , and did meet in private houses , act. . . in a private way , not in a church way , so act. . . they had favour with all the people . answ. it is said these beleevers , v , . were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one place , and those who , v. . did eate bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house , met then being in one place , and ( eating of bread from house to house ) must bee exponed as wee doe , distributively , that is , divided in small assemblies , for the argument that we bring militateth against the eating of their common meat in houses , all being in one private house ; were three thousand in ●ne place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all at one banquet , and that daily ? . it is true , divers expone the breaking of bread , v. . not of the supper of the lords yet of the banquets of love where there was an assembly of many ; but v. . it is cleare these three thousand did receive the supper of the lord together , and it is so true that the syriack hath it in his exposition thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un●isht an●hephin bavau but luthi u●aktsa●a deu●ha●rskia , it is memorable , saith lorinus , that hee retaineth the name of eucharistia , it a is rendred , et communica●ant in oratione & fractione eucharistia , yea and b lutherus and c calvin both expound it so , and as d lorinus , e cajetanus , f cornelius a lapide , they bee all spirituall exercises named here . but how can wee imagine that many thousands could in one meeting communicate at one table in the lords supper , and that ordinarily ? . what voyce could reach to so many thousands , as they did grow unto ? . what table could suffice to a congregation of so many thousands added to the church , for the supper is a table ordinance , and requireth table communion , table gestures , which the apostles could not so soone remove and change into an altar , that all might conveniently heare and bee edified . . can wee beleeve , that seeing congregationall meetings of fewer , and that in private houses , was lesse obnoxious to the indignation of authoritie , then meeting in the temple , as is most evident , act. . , . and seeing the apostles had libertie to meet , act. . . that they would draw the first mould of the christian visible church , after the patterne of a convention most unfit , yea unpossible , for attaining the intended end , to w●t , edification , especially not being compelled thereunto , by an extrinsecall necessitie . our brethren say , three thousand , five thousand might all communicate in one place , though not at one time , súccessively , as it is in many numerous congregations ; but i answer . after they were five thousand , ch . . i dare say , taking in the hundreth and twentie , the five hundreth brethren that all saw christ at once , cor. . . and the fruit of the preaching of the other ten apostles , all now present at jerusalem , when the 〈…〉 the spirit on all flesh , joe . . , . 〈◊〉 , , . was now to take effect at this time , there were 〈◊〉 thousand , but after there all it is said , act. . . the 〈…〉 were multiplyed , v. . and the word of god 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈…〉 disciples grew exceedingly , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great 〈◊〉 the priests were obedient to the faith ; how many of the people were then obedient to the faith ? could all these make on : congregation to eate at one table ? but . when they are put to this shift , to say , that they did communicate suc 〈◊〉 〈◊〉 table , and ( which must bee ) not all in one day , then 〈◊〉 brethren grant there was not here such a congregation as is , cor. . when you come together therefore into one 〈…〉 eat the lords supper , . wherefore my brethren 〈…〉 together to eate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tarry one for another ; when 〈◊〉 come to eate at the love-feasts , especially at the lords supper , saith di●datus ; if every one of the congregation bee to waite on while another come , then in the apostolick church all the congregation came together to the lords supper to one place and at one time , and this is not the congregation where of hee speaketh , cor. . . if therefore the whole church c●me together to the same place , and all speake with tongues , 〈…〉 in th●se that are unlearned and unbeleovers , will they 〈…〉 mad ? hence all the congegration come together to one place , at one time , and the place was so that heathen and unbeleevers might come into their worship of the congregation , but our brethren make the meeting of this congregation such as they were not to s●ay one for another , 〈◊〉 〈◊〉 all at one time , but successively , and so as the whole congregation could not come to one place at once , but by 〈◊〉 and quarters , and fractions and divided parts , now one 〈◊〉 , or two thousand , then another two thousand the next day , for the apostles then celebrating the supper at night and after supper , c●r . . . few thousands should bee able to communicate after supper . . there was no necessitie , that these wise master-builders should divide the church , and the first visible church in so many parts , and this successive communion doth clearely prove our point , that there were many congregations , for every successive fraction being a competent convention of beleevers having the word and sacraments , and so power of jurisdiction not to admit all promiscuously to the lords table , is to our brethren a compleat church , for to it indeed agreeth the essentiall characters of a visible instituted church , for there is here a ministery , the word and sacraments , and some power of jurisdiction within it selfe , and so what lacketh this successive fraction of an intire congregation ? but what ground for so needlesse a conjecture , that the apostolick church did celebrate the lords supper in the temple , never in private houses ? the contrary is , act. . . and upon the first day of the weeke the disciples came together to breake bread , paul preached unto them , v. . and there were many lights in an upper chamber , where they were conveened , so the text is cleare , the first day of the weeke , cor. . . was the day of the christians publick worship , and a augustine , b calvin , c lu●her , d melancthon , bullinger , e diodatus ; and so f lorinus and g sanchius say this was the lords supper , who can imagine that the apostles did bring so many thousand christians after supper to the temple , to celebrate a new evangelick feast , and that immediatly after peters first sermon , act. . ? . before the apostles had informed the jewes , that all their typicall and ceremoniall feasts were now abolished , yea while they stood in vigor , and the apostles themselves kept them in a great part ? was this like the spirit of the gospel , which did beare with moses his ceremonies for fortie yeares ? . the apostles , act. . . are indited before the synedry , that they taught , in the temple , jesus christ : if they had with so many thousands , gone to the temple with a new extraordinary ceremoniall ordinance as a new sacrament , so contrary in humane reason , to all the sacred feasts , sacrifices , and ceremonies , should not this with the first have beene put in their inditement , that they were shouldering moses out of the temple ? yet are they onely accused for teaching the people ; yea christ the law-giver , who preached the gospell daily in the temple , would not take the last supper to the temple , but celebrated it in a private chamber ; and paul being accused alwayes as an enemy to moses and the temple , his enemies the jewes who watched him heedfully , could never put on him , that hee celebrated a sacrament in the temple : as for baptisme it being a sort of washing , ( whereof the pharisees used many , matth. . mark. . ) it was performed often sub di● in rivers , never in the temple ; wee desire any author , father , ( ocecumenius doubteth onely ) doctor , divine , protestant , or papist , late or old , who said the apostles celebrated the supper in the temple . . our brethren say all , these did conve●ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for act. . . when they had prayed the place was shaken where they were assembled together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. . . and they continued daily with one accord in the temple , and breaking bread from house to house , did eate their meat with gladnesse . answ. the place , act. . . saith not , that all the five thousand beleevers were in that one place , which was shaken , for v. . that when the apostles were let goe by the priests and captaines of the temple they returned to their owne company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to their owne , but no circumstance in the text doth inferre that they came backe to the whole five thousand , but onely to some few of the first beleevers , that were converted before the first sermon of peter was made , cap. , they returned , lyra and hugo cardinalis , to their owne company , ad domesticos suos , and so saith lorinus , who citeth the syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hachaiehin ad fratres suos . salmeron , ad suos ●apostolos , sive condiscipulos & domesticos fidei , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie the whole church , but friends and domesticks , as , mark. . . goe home to thy own house and shew thy friends , luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with , luk. . . and gal. . , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and tim. . . therefore the place saith that the five thousand were gathered together in this one place which was shaken . . giving and not granting that they were all conveened to prayer , it doth not follow that they did meet ordinarily in one place , for partaking of word and sacraments , as one congregation , for ●oe might conveene to prayer and hearing the word , then could meet ordinarily in a congregationall-way . neither will any text inforce us to expone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , collectively , but distributively , as wee say , all the congregations in scotland met , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in one , every lords day , that is , every one of the congregations is in one place , but the sense is not that all the congregations collectively are in one place . and wee may justly aske what this place was which was shaken , it is not like that it was the temple , that which should have beene more prodigious like , and presaged a ruine to the temple , would not have beene concealo● by the holy ghost , for it would have more terrified the jewes , and the temple is never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine adjecto , without some other thing to make it bee knowne to bee the holy place , if it was a private house , give us leave to say it could not containe five thousand to heare prayer , farre lesse a more numerous multitude . wee re●it it to the judgement of the wise , if the apostles were so lazie to propagate the gospell , that where twelve of them were present undoubtedly , act. . . act. . . and ( as many of the learned thinke , the seventie disciples ) that eleven apostles did heare the word onely , and one did speake to one congregation onely , which consisted of so many thousands , for to the five thousand , if there were no moe , c. . . mere beleevers were added to the lord , multitudes both of men and women , who could not conveniently heare ? this i thinke not imaginable ; for . now the harvest was large , thousands were to bee converted . . the spirit was now powred upon all flesh . . christ , when hee sent the tw●lve but to jude● , hee sent them two and two , and would have every man at worke , and the apostles went out in twoes , act. . paul and b●rna●as and sometimes but one peter was sent to the jewes , paul to the gentiles , and the world divided amongst them , . of other officers timothy is sent to ephesus , titus to crete , that so they might the more swiftly spread the gospell to all the world . what wisedome could wee imagine would lead the twelve apostles to speake to one single congregation met in one place , at one time ? the rest , to wit the eleven and the seventic disciples being silent ? for in the church the god of order will have one to speake at once , cor. . . but our reverend brethren seeing and considering well that the church at jerusalem could not all meet in one congregationall way , and that they were a christian church , and so behoo●ed to bee a presbyteriall church , they doe therefore betake themselves to another answer , for they say that this church at 〈…〉 an extraordinary constituted church , and . wanted an eldership , and presbytery , as christian churches have now : . the government was meerely apostolicall : . the constitution was somewhat jewish , rather then christian , for their service was mixed with legall ordinances and jewish observances for many yeares , and therefore cannot bee a patterne of the christian visible church which wee now seeke . to which i answer . . because our brethren consider that the church of jerusalem will not bee their independent congregation , before wee obtaine it , for us , as a mould of a presb●t●riall church , they had rather quit their part of it , and permit the jewes to have it , for us both , but wee are content that their congregations in some good sense bee given to them , and not to jewes . . there is no reason , but the church of jerusalem bee a christian church ; . the externall profession of a visible church maketh it a visible christian church , but this church professeth faith in christ already come in the flesh and the sacraments of the new testament , baptisme , and the sacramentall breaking of bread , act. . , . wee desire to know how saving faith in a multitude constituteh an invisible church , and the externall and blamelesse profession of that same saving faith doth not contitute a visible church also ? and how this is not a christian visible church not differing in essence and nature from the 〈◊〉 churches that now are , to which the essentiall note of a visible church agreeth , to wit the preaching or profession of the sound faith : if it bee called an apostolick and so an extraordinary christian church because the apostles doth governe ●it , that is not enough , if the apostles governe it , according to the rule of the word framing the visible churches of the new testament , this way the church of corinth , cor. . shall bee an apostolick and so an extraordinary church , which our brethren cannot say . but wee desire to know wherein the frame of this first patterne christian church at jerusalem is so extraordinary , that it cannot bee a rule to us to draw the mould of our churches according to it , for if the apostles make it a patterne of an ordinary christian church in word and sacraments , to say it was extraordinary in the government , except you shew that that government was different from the rule that now is in government , is petitio principii , to begge what is in question , for these same keyes both of knowledge and jurisdiction that by your grant , were given to the church , matth. . , , . were given to the apostles , matth. , , . and joh. . . if you say it is extraordinary , because as yet they had not deacons , for the apostles did as yet serve tables , where as afterward act. . that was given to the deacons by office , and so they had not elders , nor doctors , nor pastors as we now ha●e , but the apostles were both pastors , ruling elders , doctors , and deacons , and they were the onely governing eldership , and this was extraordinary that they had no eldership , and so they were for that same cause no presbyteriall church , whence it followeth that you cannot make this church which had no presbytery , a patterne of a presbyteriall church . but i answer , this will not take off the argument , if wee shall prove that after they were more then could meet in one congregation , and so after they were so numerous that they were moe congregations then one , they had one common government , and . wee say though the apostles had power to governe all the churches of the world , and so many congregations , yet if they did rule many congregations as elders , and not as apostles , wee prove our point . now we say where baptisme and the lords supper was , there behoved to bee some government , else the apostles admitted promiscuously to baptisme and the lords supper any the most scandalous and prophane , which wee cannot thinke of the apostles : it is true say you , they admitted not all , but according to the rule of right government , but this right government was extraordinary , in that it was not in a setled eldership of a congregation , which was oblieged to reside and personally to watch over that determinate flock , and no other flock , but it was in the hands of the apostles , who might goe through all the world to preach the gospell , and were not tied to any particular flock : and so from this neither can you draw your classicall eldership , nor wee our congregationall eldership . but i answer , yet the question is begged , for though it bee unlawfull for a setled eldership not to reside where their charge is , yet the question is now of a government in the hands of those who are oblieged to reside and give personall attendance to the flock , and the government in the hands of the apostles , who were not oblieged to personall attendance over this and this particular flock , which they did governe ; were governments so different in nature , as the one is a patterne to us , not the other , and the one followeth rules different in nature and spirit from the other ; for though it were granted that the apostles did governe many congregations as apostles , not as elders , yet there was no extraordinary reason why these many congregations should bee called one church , and the beleevers added to them , said to bee added to the church , as it is said , act. . . and the lord added to the church daily such as should bee saved , except this church bee one entire body governed and ruled according to christs lawes . . there bee seven descons chosen to this church , act. . and deacons are officers of the church of philippi which our brethren calleth phil. . . a congregationall church , and pnebe was a deaconisse ( say they ) of the church of cenchrea , rom. . . and if they had deacons , they could not want elders , who are as necessary . . this church could not bee so extraordinary as that it cannot bee a patterne to us of the constant government of churches by elders , which wee call aristocraticall , seeing it is brought as a patterne of the churches government by the voices of the people , which is called by divines , in some respect , democraticall , and this place is alledged by our brethren , and by all protestant divines against bishops and papists to prove that the people have some hand in government , to wit , in election of officers , and so the words are cleare , act. . . and this saying pleased the whole multitude , and they choosed steven , &c. so this multitude did not make one congregationall church , but it was a company of the multiplied disciples , both of grecians and hebrews , as is clearely related to these spoken of , v. . c. . now hebrewes and grccians were directly one church having one government , and seven deacons , common to both , now that could not bee a single independent congregation , as is already proved . . if the con●titution of this church at jerusalem bee sewish , because of some jewish observations , and so no patterne of the frame of ordinary visible churches christian ; i say . this is no good argument , seeing the christian visible church , and the jewish visible church is of that same frame and constitution , having that same faith , s●all grant , except papists , socinians and armini●ns , and so that same profession of that same faith . . if this were a good reason , then all the churches of the gentiles which are commanded for a time , in the case of scandall , to observe some jewish lawes , to abstaine from eating meates offered to id●ls , and from blood , and from things strangled , act. . . act. . . shall bee also churches in their constitution jewish , and so no patterne to us ; and the church of rome and of corinth shall bee jewish also , and no patterne to us , because in case of scandall they are to abstaine from meats forbidden in the law of moses , rom. . cor. . c. . but this our brethren cannot teach . . though apostles did governe all these congregations , yet wee are not to thinke● that seeing there were such abundance of gifted men in this church , on which the spirit , according to joels prophecie , was powred in so large a measure , that they did not appoint elders who did personally watch over the converted flock , especially seeing apostles use never this apostolicall and extraordinary power , but in case of necessitie , where ordinary helpes are wanting , else this answer might clude all reasons drawn from the first moulded churches which were planted by the apostles and watered by their helpers . but i have heard some say , that multitude of pastors at jerusalem doth not prove that the apostles were idle , if they did all attend me congregation , because they had worke enough in the synagogues 〈◊〉 convert the unconverted jewes , all the twelve did not labour in preaching to the one single new converted congregation . answ. but if you lay downe our brethrens supposition , that the apostles had no publick meetings for the word and sacraments of the christian church , but the temple , and that they ceased not daily in the temple , and from house to house to teach and preach christ , as is said , act. . . then consider that they preached not daily in the synagogues , but in the temple and i● houses , and their first conquest of five thousand was above three congregations , beside those who daily came in : and c●r●ainly it the first was but one congregation , yet one of the twelve preached to that congregation , the other eleven b●hoor●d to have a congregation also . . our brethren acknowledge the church of jerusalem to be one church , for it is called , even before the dispersion , one church in the singular number , act. . . and the lord added to the church daily . 〈◊〉 as should bee saved , act. . . great feare came upon all the church , and act. . a● that time there was a great persecution 〈◊〉 church . . they grant before the disportion that it had a government , but they deny this government to bee presbyterial , thy s●y it was apostolick and extraordinary , and that it had not in eldership , nor read wee of any elders till after the dispersion , act. . when their number was diminished , so as it is cleare they 〈◊〉 meet in one congregation . . you must prove this government bee one if you prove a presbyteriall church at jerusalem . . 〈◊〉 must prove divers formed and organicall and severall con●●●nions at jerusalem , if you prove such presbyteriall churches as 〈◊〉 have in scotland ; but i pray you , the apostles ( you say ) 〈◊〉 the church of jerusalem as apostles , and so as extraordinary elders , not as an ordinary eldership and presbytery , but give mee leave to say this is a meere shift . . what reason to call the apostles governing of the church extraordinary , more then their preaching the word and their administration of the sacraments is extraordinary ? and if word and sacraments doe prove that this was the first visible church and a type and patterne to all visible churches , why should its government bee extraordinary ? . why should the government bee extraordinary , because the apostles did governe it , in respect they were extraordinary officers , and should not the government bee by the apostles ; and exercised by them as a common ordinary presbytery , seeing this church in its goods , was governed by seven ordinary and constant chu●ch-officers , the seven deacons ? act. . and seeing the people did exercise an act of ordination ( say our brethren ) but an act of popular election ( say wee ) which cannot bee denynyed to bee a politick act of divers churches , hebrewes and grecians choosing their owne ordinary officers in relation to which they made one governed church , under one common government , which is not congregationall ; because not of one congregation , but of moe congregations conveened in their principall members ( for they could not all meet in one , as wee have proved ) ergo , it must bee presbyteriall . and that this government is one to mee is evident , because these seven deacons were officers in ordinary to them all . . wee see not how wee need to prove that the severall congregations were severall formed , fixed and organicall bodies ; . because it shall bee hard to our brethren to prove a parishionall church in its locall circuit in the apostolick church , and when churches were moulded and framed first in locall circuits of parishes , i will not undertake to determine . . ten congregations in a great citie , though not moulded locally and formally in ten little distinct churches organicall , yet if sixteene or twentie elders in common feede them all , with word , seales and common government , they differ not in nature from ten formed and fixed congregations , and the government is as truely aristocraticall , and presbyteriall , as if every one of them had their owne fixed eldership out of these sixteene elders , for fixing of this or this elder to this or this congregation is but accidentall to the nature of an organicall church ; if ten little cities have ten magistrates who ruleth them all in common , they are ten perfect politicall incorporations and societies , no lesse then if to every one of these ten were a fixed magistrate , to this or this citie ; because the king and state might accuse them all for any misgovernment or act of unjustice done by the whole ten conveened in one judicature to judge themall ; for what unjustice is done by the major part is to bee imputed to the whole colledge , in so farre as the whole colledge hath hand in it . . the formall acts of a politicall congregation not fixed are one and the same in nature and essence with the formall church-acts of a fixed congregation ; for . the word and sacraments are one and the same : . their acts of government , in rebuking , accusing , and joynt consenting to deliver to satan an incestuous man are one and the same , whether the congregation bee fixed , or not fixed ; shew us a difference . but it is said , they are different in a politicall or in a church-consideration , . because this determinate congregation is to subject their consciences in the lord , to this fixed eldership whom they have called and chosen to bee their elders , and not to the ministery of any others , as thess. . . know them that labour amongst you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( not those who are over others , ) and that are over you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and are over you in the lord , not over others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adm●nish you , not others : and . the pastors are to feed such a flocke over which the holy ghost hath set them , acts . . and they are to feede the flocke amongst them , pet. . . not any other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore pastors are fixed by the holy ghost to a fixed congregation . . pastors are not rebuked by the spirit of god , for remisse exercise of jurisdiction and church-power , but over their owne fixed congregation , not because they doe not exercise their power over other congregations over which they are not , and for whose soules they do not watch , as is evident in the severall rebukes tendered by christ to every angell or eldership of the seven churches in asia , revel . . c. . where every angel and church is rebuked for their owne omissions towards their owne fixed and particular flocks . answ. the places doe not come up , to prove fixed congregations in the apostles times ; for . wee deny that the church of thessalonica was one single fixed congregation , or the church of ephesus either , and farre lesse can the churches of pontus , galatia , cappadocia , asia , and bythinia , to which peter writeth , and whose elders , pet. . . . hee exhorteth to feede the flock of god , bee one fixed congregation , nor doe they prove that fixed congregations were , though i thinke it not unprobable that when phebe , rom. . . is called a deac●nisse of the church , which is at cenchrea , that there were fixed congregations at that time , but many things not without apparent strength of much probabilitie may bee said by the learned , on the contrary . . the eldership of ephesus i dare not call the eldership of one congregation , farre lesse of one fixed congregation , and they are all commanded to feed the flocke over which the holy ghost had set them , and no other church that is most true . but how doe our brethren inferre a fixed congregation at ephesus from thence ? farre lesse i think can they in ferre that the formall church-acts of a fixed , and a not fixed congregation are different in nature ; and therefore , if we can show that in the apostolick churches they had many congregations though not fixed , under one common eldership , which did feed them in common with word , sacraments and discipline , as is clearely proved , then have wee a patterne of a presbyteriall church . . the elders of ephesus and these elders , pet. . , , . had all of them a burden of the soules amongst them , and over which the holy ghost had set them , and they had not a burden and charge in particular of others as watching in particular for the soules of others : but how fixed congregations are hence inferred i see not , for i may have with other six pastors , a pastorall burden and charge to watch for three congregations , according to my talent and strength , though i bee not a fixed pastor to all the three collectively , or to any fixed one distributively , so as all the omissions of my six fellow-labourors shall bee laid to my charge , in the court of the judge and lord of all , if i do what i am able : which i demonstrate thus . . that morall obligation of conscience which did obliege the apostles as pastors of the christian world which was to bee converted , is not temporary but perpetuall and morall and did obliege the apostles as christians . therefore this morall , obligation did lie upon the apostles to feed the catholick fiocke of the whole christian world over which the holy ghost had set them , just as the elders of ephesus , act. . . are commanded to feed the whole flock of god which is at ephesus : now i aske if every single apostle is to make a reckoning to god for the soules of all the christian world ? . if peter must bee answerable to god , because paul by negligence should incurre the woe of not preaching the gospell , cor. . ? ( . ) if upon this morall ground of an obligation lying on the apostles to feed the catholick flock of the whole world , amongst which they were , for the most part , by speciall commandement of christ , to preach to all nations , matth. . . to every creature , mark. . v. . if ( i say ) the apostles bee tied to plant churches in such determinate quarters and fixed kingdomes of the habitable world , and if the dividing of the world into twelve severall parts , and large parishes to the twelve apostles , bee juris divini , of divine institution ? i believe this can hardly bee proved by gods word . . where there bee six elders in a congregation supposed to bee independent , every one of the six are oblieged in their place to feed the whole flocke , over which the holy ghost hath set them , and that by the commandement of god , act. . . . pet. . . as our brethren teach , but i hope by these places no humane logick would inferre , nor could our brethrèn collect , that , . every one of these six should , by divine institution , bee set over each of them the sixt determinate and sixt part of that congregation . . that every one of the sixt were not to give a reckoning for the whole congregation , and did not watch for the whole congregation according to his talent . . that one might not be accused , even one archippus possibly at colosse , col. . ▪ for his owne particular neglect to the whole flock , though others were also joyned with archippus who fulfilled their part of their ministery , col. . v. . yea & we justly aske if all the elders of thyatira were guiltie of remisse discipline against the false prophetesse jezabell , and if all the church of sardis did become sleepie , and secure , and had a name that they were living , and yet were dead , though the eldership under the name of the angel of the church , bee indefinitely rebuked , revel . . . c. . , , . . yea it is like to mee that seeing the lord jesus commendeth the one for love , service , faith , patience , revel . . . and the other , that c. . they had a few names that had not defiled their garments , that onely those who were guiltie , were rebuked , i beleeve , and therefore this is to bee proved that elders are not rebuked , but for their remisse watching over an unfixed congregation , the places to me , doe not prove it . now whereas our brethren say , that they read of no eldership before the dispersion of the church at jerusalem , act. . . and therefore of no presbyteriall government , and after the dispersion , the number was so diminished as they might all meet in one congregation , bec●use it is said , act. . . they were all scattered abroad through●●● the regions of iudea and samaria except the apostles . it is easily answered . . to what effect should the twelve apostles not also have followed their scattered flocks , and to what end did twelve apostles stay at jerusalem to preach to one single handfull , that might all conveniently meet in one house , and a private house , for i thinke the persecution could as easily put them from publick meetings in the temple and synagogues , as it could scatter them all to so few a number as one congregation ? was the the harvest so great , and the apostolick labourers so sparing in reaping , as eleven should bee hearers in one congregation ? and one speake onely at once ? . our brethren may know that wee prove a presbyterlall government before the dispersion . . if our brethren elide the force of our argument from multitude of beleevers at jerusalem , to prove a presbyteriall church , they must prove that this dispersion did so dissolve the church as that three thousand , act. . and some added daily , v. . and five thousand , act. . . and beleevers more added , multitudes both of men and women , act. . . and jerusalem was filled with the doctrine of the apostles , c. . . and yet the number of the disciples multiplied , c. . . and the word of god increased , and the number of the disciples multiplied in jerusalem greatly , and a great company of the priests were obedient to the faith , they must ( i say ) prove ( for affirmanti incumbit probatio ) that all this number and all these thousands by the dispersion , act. . . came to one thousand and to a handfull of a single congregation . . i see no necessitie that these ( all ) be the whole body of the church , i grant diod●tus saith so , and a baronius conjectureth that there were fifteene thousand killed at this first persecution , b but dorotheus saith there were but two thousand killed , and ( c ) salmeron saith of dorotheus his relation , quae si vera sunt , profecta magna fuit persecutio , if it bee true , the persecution was indeed great , and wee cannot but thinke , seeing the spirit of god saith this was a great persecution , but the church was greatly diminished : but let us see if the text will beare that so many thousands ( for i judge at this time that the church hath been above ten thousands ) were partly killed , partly scattered , so that the church of jerusalem came to one single congregation which might meet ordinarily for word and sacran●ents in one private house , where the tewelve apostles came to them : for my part i cannot see it in the text , onely the persecution was great . . all were scattered except the apostles . . act. . paul saith of himselfe at this time , . many of the saints did i shut up in prison , having received authoritie from the high priests , and when they were put to death , i gave my voyce against them . . and i punished them oft in every synagogue , and compelled them to blaspheme , and being exceedingly mad against them , i persecuted them to strange cities ; all which saith many were imprisoned . . some scattered , but the text saith not that thousands were put to death , and it is not like that the holy ghost who setteth downe the other sort of persecution and the death of steven , would have beene silent of the killing of thousands . . whereas it is said , they were all scattered except the apostles , i see no ground of the text to say that by ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all scattered , hee understandeth , all the disciples as d lyranus saith , so saith e eusebius , though f sanctius saith hee meaneth of the . disciples . and my reasons are , . the text saith , v. . saul entering into every house , ●aling men and women committed them to prison , as you may read , act. . , . ergo , all and every one without exception of any , save the apostles , were not scattered . . amongst so many thousands of men and women , many for age , weakenesse and sicknesse , and having young children , and women with child were not able to flee , therefore ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) cannot bee taken according to the letter every way . . paul after this dispersion , act. . . punished them in every synagogne . what ? punished hee jewes ? no christians ; ergo , after the dispersion there were christians left in synagogues at jerusalem which were not dispersed . . the text saith that the scattered abroad were preachers , and as i prove elsewhere here after , extraordinary prophets , and therefore all were scattered except the apostles , seemeth to imply that especially the whole teachers were scattered , except the apostles ; and g chrysostome , h athanasius , i nissenus observes that god out of this persecution tooke occasion to spread the gospell , by sending scattered preachers to all the regions about , so k lorinus , l sanctius , m cornelius a lapide , say they were not all sattered , and n cajetan exponeth these ( all ) onely of those upon whom the holy ghost descended . . though this church should come to one congregation now , this is but by accident , and from extrinsecall causes of persecution and scattering , but wee have proved at the first founding of this church apostolick the church of jerusalem called one church , the first draught and patterne of the visible christian church was such as could containe many congregations , and could not all meet in one . . there is no ground to say that apostles after this dispersion erected an ordinary eldership in jerusalem , whereas before there was an extraordinary , because the apostles was present with them , and you read of no elders while after the dispersion , because . you read not of the institution of ordinarie elders in the church of jerusalem after the dispersion , more then before , and so you are here upon conjectures . . there is no ground to say that the apostles changed the government of the first patterne of the christian churches from extraordinary to ordinary . . nor is there ground that the government of the first samplar of instituted churches of the new testament , should rather bee extraordinarie , then that first ordering of the word and sacraments should bee extraordinary , seeing the apostles the first founders of instituted churches under the new testament , had as ordinary matter to institute an ordinary presbytery and government , having beleevers in such abundance , upon whom , by the laying on of hands , they might give the holy ghost , as they had ordinary matter , to wit , a warrant , and command from christ , to preach and administer the sacraments . . the apostles abode many yeares at jerusalem , after there was an erected eldership , act. . . . act. . . act. . , , . gal. . after three yeares i went up to jerusalem to see peter , gal. . . then foureture yeeres after , i went up againe to jerusalem , &c. . and when james , cephas , and john who seemed to bee pillars , perceived the grace that was given unto mee , they gave to mee and barnabas the right hands fellowship . . though wee should give , and not grant that this dispersion did bring the church of jerusalem to so low an ebbe as to make it but one single congregation , yet after the dispersion , all the churches , act. . . had peace , and were edified , and multiplyed , and so the church of jerusalem also was multiplied , if all france be multiplied , paris which is a part of france must bee multiplied , and if there were many thousands of the jewes that did beleeve , act. . . though these many were for a great part come up to the feast at pentecost , as some thinke , yet may wee well thinke a huge number of these thousands were of the church of jerusalem : it is said , v. . they are informed of thee that thou teachest all the jewes which are amongst the gentiles to forsak moses , these belike were the jewes at jerusalem who heard that paul was come to jerusalem , and act. . . the word of god grew and multiplied ; it is the same phrase that is used , act. . v. . to expresse the multiplying of the church , by the multiplying of the word , for there is no other multiplication of the word but in the hearts of numbers who receive the word in faith . our brethren object ; . though there bee elders at jerusalem , act. . . v. . and act. . . yet that doth not prove an eldership o● a formall presbytery , even a presbytery of a classicall church doth not prove that these classicall elders are elders of a classicall church . answ. our brethren should give to us the measure which they take to themselves , for they prove from that which the scripture , act. . . doe name the elders of the church of ephesus that there was an eldership at ephesus , which governed all the people of ephesus ; and from bishops and deacons at philippi , phil. . . that there was an eldership in that church ; and from the angel of the church of smyrna , pergamus , thyrtira , &c. that there was a colledge of elders or a presbytery in those churches : for if those churches had elders in them , though they were in their meaning elders of a particular congregation , and so an eldership and a presbytery , they must give us the favour of the like consequence , in many of those churches , they had elders ; ergo , they had a presbyteriall or classicall eldership , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as seldome in scripture to our brethren to prove their congregationall eldership , as it is to us to prove our presbyteriall or classicall eldership , and in this , jam sumns ergo pares ; and one government , and combination voluntary under one congregationall presbytery shall bee as hardly proven , as one government , and one voluntary combination of many congregations , and where the multitude is so numerous , as that they cannot meet in one , it is unpossible to prove that so many thousands did all agree , and that according to christs institution , to meet ordinarily in one for doctrine and discipline , whereas the meeting in one of so many thousands is most inconvenient . . an eldership doth prove there is a relation of those that make up the eldership to all the church distributively to which they have the relation of elders , but doth not prove that the eldership is an eldership in a church-relation to any one single person , and that that single person hath a reciprocall church relation to that eldership ; so here the classicall eldership carrieth a relation to a classicall church , and a classicall church doth retort and reflect a reciprocall relation to the eldership , but it doth not follow that every congregation of the classicall church doth reflect a reciprocall relation of a church classicall to either the classicall eldership , or to any one elder of the classicall presbytery . . they affirme , that there was no presbyteriall government exercised by the apostles in the church of jerusalem ; for they say , for the substance of the act ( it is true ) the apostles did governe as elders , that is , their acts of government were not different from the acts of government of ordinary elders : but the apostles did not governe under this formall reduplication as ordinary elders , but as apostles , because as apostles they were elders both in the church of jerusalem , and in all churches of the world : but this proveth not an ordinary eldership , titus at crete did but the ordinary acts of an ordinary elder at crete in appointing elders in every citie , yet this proveth not that there is in the successors of titus an ordinary episcopall government , for because of the extent of the apostles power to all churches on earth , you may from this prove as well an episcopall power as a presbyteriall power in an eldership over many congregations ; and before you prove a presbyteriall power you must prove an extent and an ordinary extent of an eldership over many congregations , which you shall never prove from the extent of the apostles power , which was universall and alike in all churches . i answer , if our brethren had formed their arguments in a syllogisme , i could more easily have answered , but i will doe it for them . those who did rule with an universall extent of power of government in all churches , these did rule as apostolick rulers , and not as ordinary presbyters , in the ruling and governing the church of jerusalem : but the apostles before the dispersion did rule thus , ergo , the apostles before the dispersion did rule as apostles , not as ordinary presbyters . the proposition they make good , because if those who rule with an universall extent of power , doe it not as apostles , they have then prelates to succeed them as ordinary officers in their extent of power and extent of pastorall care over many churches . but i answer by granting the major , and the probation of it in the connex proposition , because those who rule with an universall extent of power doe it as apostles , but i deny the assumption that the twelve apostles did rule the church of jerusalem with an universall extent of power over all churches ; for it is true , the apostles who did governe the church of jerusalem had an universall power over all churches , but that they did rule the church of jerusalem as having this universall power , and by virtue of this universall and apostolicall power , i utterly deny , and i deny it with the reduplication , and except our brethren prove that the apostles did governe the church of jerusalem as having this apostolick power , and under this reduplication , they doe not prove that they ruled as apostles , which is the conclusion to bee proven . now that i may give a solid reason of this , wee are to consider , what apostles doe as apostles and what as ordinary elders , as take along this rule with you , what apostles doe as apostles ; every one of the apostles his alone may doe , as quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conv●nit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what ever agreeth to an apostle as ●● apostle , agreeth to all apostles , as because apostles may worke miracles , any one apostle may worke a miracle , so peter his alone , extra collegium , when hee is not with the twelve , hee may worke a miracle , his alone hee may speake with tongues , and his alone hee may preach and baptize through all the world , and therefore peter as an apostle , not as an ordinary elder doth raise the dead , speake with tongues , preach and baptize in all nations without any calling of the people or without consent of the presbytery ; but what the apostles doe as ordinary presbyters , and as a classicall colledge that by cannot doe in that relation , but in collegie : as the eye doth not see but as fixed in the head , so when the apostles do any thing in collegio , not without the suffrages of a colledge , that they must doe as ordinary elders ; for example , paul if hee delivered hymeneus and alexander his alone to satan , tim. . . as many thinke hee did , then hee did that as an apostle ; but suppose hee had beene present at corinth , cor. . to obey his owne epistle and direction that hee gave to excommunicate the incestuous man , hee should with the eldership of corinth delivered him to satan as an elder , not as an apostle ; yea in a presbyteriall way paul could not have delivered him to sathan without the concurring joynt suffrages of the eldership of corinth . so because act. . . . . the whole twelve doe call together the multitude , the whole twelve doe that as ordinary elders , which i prove , for if they had conveened them as apostles , by that transcendent apostolick power by which they preach and baptize in all the churches and by which they raise the dead , peter his alone might have conveened them ; so they ordaine elders by imposition of hands , as an ordinary eldership now doth , all the twelve doe it in a court , whereas if they had put on these seven men to bee deacons upon the people by vertue of their apostolick calling , they should not have convened the people , nor sought the free consent of the people ; for any one apostle his alone , as peter might , by the transcendent power of an apostle have ordained those seven men to bee deacons , but then hee should clearely have done it not in an ordinary church way , so now the apostles must , act. . governe as ordinary elders , also what the apostles do by the interveening help of ordinary perpetually established meanes , that they doe not as apostles but as ordinary elders , as they work not miracles by advise and consent of the multitude , because they do it as apostles , but here the twelve do all by the interveening help of the ordinary and perpetually established free voices of the multitude . . because the twelve apostles conveene . the apostles did nothing in vaine , and without warrant , any one of the twelve might have instituted the office , then that all the twelve conveene it must bee to give a pattern of an ordinary eldership ; for you never finde all the twelve meet to doe with joynt forces an apostolick worke , they never met all twelve to pen a portion of scripture , twelve of them , nor a colledge of them never met to raise the dead , to worke a miracle , to speake with tongues , because these bee workes above nature , and one is no lesse an instrument of omnipotencie to work a miracle , then . or . therefore wee must say that these twelve conveened as ordinary elders to bee a patterne of a presbytery . . the complaint is made by the grecians to the court , not to one apostle , for the whole twelve doth r●dresse the matter . . tht colledge hath a common hand in this government for the poore , as their words cleare . . it is no reason that wee should leave the word of god , and serve tables . . they put on the people what is their due , to looke out and nominate to them seven men , as apostles they should have chosen the men . . they doe put off themselves the charge of deaconrie , and the daily care , as v. . ergo they were before daily constant deacons , and why not elders also ? . they will doe nothing with out the free voices of people , and give to the people the ordinary election , this day , and to christs second comming , due to them , ergo , the apostles stoope beneath the spheare of apostolick power and condescend to popular power , and so must here bee as ordinary elders , not as apostles . . they doe ordaine seven men to be constant officers . . from this it is easie to deny that we may as well inferre prelates to be the lawfull successors of t●us whose power was universall in every church of crete , as to in●erre a presbyteriall power , because titus his alone 〈◊〉 an 〈◊〉 appointed elders ; and wee cannot inferre a monarchi● in the church , from some extraordinary acts of the the first planters of churches , because wee inferre from the aristocraticall and ordinary power of the apostles an aristocraticall power of presbyteries now in the church , shall wee hence inferre a monarchie ? . if the acts of government performed here , act. . by the apostles , bee extraordinary and apostolick , they are not imitable by us , but all divines teach that from act. . the ordinary presbytery may according to this very patterne ordaine deacons and elders . the reverend brethren object . the apostles did ordaine a new office here , to wit , an office of deacons , as all our divi●●s prove from the place , but the apostles as ordinary elders in an ordinary colledge presbyteriall cannot appoint a new office in the church , for the presbyteries now also by that same presbyteriall power might also appoint a new office in gods house which is absurd . answ. i grant that the apostles as apostles performe some acts of government in this place , and that they appoint a new office of deacons here , but that is neither the question , nor against our cause , but i desire the opponents to make good that the apostles did appoint this new office in a church-way , as they ordaine these seven men to the office , and that , in collegio . i aske did the apostles , . crave the concurrence of the conveened multitude , and their free voices shall wee appoint this new office , men and brethren , or shall wee for beare ? . did they voice the matter in a colledge amongst themselves , as they doe act. . and do they say amongst themselves in the presbytery apostolick , have wee warrant from christ to appoint a new office of deacons ? what is your mind peter , what is your sentence , james , matthias , & c ? now this is to proceed formally , in collegio , this they did not , nor could they doe in appointing the office , for they were immediatly inspired by the spirit to appoint new offices , but in ordaining the officers , in concreto , that is , in ordaining the men , steven , philip , &c. they proceed after a presbyteriall way , every way as an ordinary presbytery doth . object . but they ordaine elders here upon this apostolick ●round , because they were apostles and pastors to all the world , &c. if the ground was apostolick , the action was formally apostolick . answ. wee must distinguish betwixt ordination comparative and absolute : ordination comparative is in relation to the place , if the question bee , upon what ground doe the apostles ordaine in all the world ; i answer because they are apostles , and every where , ergo , they may ordaine every where ; but as for absolute ordination , here in jerusalem , if the question bewhy they did ordaine stephen , philip , &c. tali modo , by conveening the church ; i answer , because the apostles were elders . but our brethren say , then the apostles in this act laid downe their infallible apostolick spirit . i answer , they laid downe the ininfallible spirit , which they had as apostles , and tooke them to ● fallible spirit , but they did not operate and governe in this act , from this infallible spirit , but from an ordinary spirit , else you must say , . when the apostles did eate and drinke , they laid downe an infallible and apostolick spirit , and tooke an ordinary and fallible spirit , for they did not eate and drinke by immediate inspiration and as apostles , but as men ; . because they were apostles where ever they came , it shall follow by this that they did all by this apostolick spirit ; as if the question bee upon what ground , did the apostles every where baptize , pray pasi●a●●y , exhort as pastors , governe in corinth , deliver the incestuous man to satan at corinth ? if you answer , because they were apostles , then i say because they were apostles alwayes , and in every place , they never used the ordinary power of the keyes given to them , as common to them and all pastors to the end of the world , matth. . . matth. . . john . . and so they could not doe any thing as ordinary pastors , or ordinary elders . . christ gave to the apostles an ordinary power which they could never put forth in acts . we have no warrant from the apostles preaching , baptizing , exhorting , governing , retaining and remitting sinnes , excommunicating , rebuking , to preach , baptize , exhort , governe , retaine and remit sinnes , excommunicate and rebuke , because the apostles , in acts apostolick and extraordinary , are no more to bee imitated by us , then wee are to imitate them in speaking with divers tongues , and raising the dead . hence upon these grounds wee are certainly induced to beleeve that the apostles did here ordaine , not as apostles , but as ordinary elders ; . because in these acts the apostles are imitable , but in what they doe as apostles they are not imitable . . what ever rules of the word doth regulate the ordinary classicall presbytery , the apostles goe along in all these acts here condescending to these rules , such as the meeting of the presbytery , the twelve do meet . . they tacitely acknowledge a neglect of the daily ministration to the widowes which is an act of misgovernment of the deaconrie , which is an ordinary office of the presbytery , and therefore they desire of the church to bee freed of this office . . they referre the nomination and election of the seven men to the people . . they ordaine seven constant and perpetuall officers , as the presbytery doth , ergo , they doe not ordaine by their transcendent power , as apostles . . from this place our brethren prove their congregationall presbytery , which they would not doe , if the apostles did here manage aff●ires as extraordinary officers . . this colle●ium of apostles doe nothing in all this , which by confession of both sides may not bee done , and to the end of the world is not done in the transacting of the like businesse , by the ordinary presbytery . . what the apostles doe as apostles agreeth onely to apostles , and can be done by none but apostles , or by evangelists , having their power , by speciall warrantable commission from them , as what a man doth as a man , what a pastor doth as a pastor , a deacon as a deacon , a prophet as a prophet , can bee done by none but by a man onely , a pastor onely , a deacon onely , except whereas one act , as to teach , agreeth both to a pastor and a doctor , which yet have their owne differences , but all here done the apostles might have done , if wee suppose , they had not beene apostles . . if as apostles they ordaine , any one of the twelve apostles should compleatly and entirely ordaine all the seven , and so the seven deacons should have beene twelve times ordained at this time , which needles multiplication of apostolick actions were uselesse , served not for edification , and is not grounded in the word , for the whole twelve , in collegio , doe ordaine , and what any one apostle doth as an apostle by the amplitude of a transcendent power , every apostle doth it compleatly , and wholly his alone , as without helpe of another apostle , peter worketh a miracle , especially any one apostle as paul his alone might ordaine timothy an evangelist . . if they did here act as apostles , any one apostle might have ordained the deacons in an ordinary way , as here ; but that wee cannot conceive , for then one and the same action should have beene ordinary , and not ordinary , for one man cannot bee a church or a societie to doe the ordinary acts of an ordinary societie , for it should bee extraordinary to one to act that which is the formall act of many as many , and should involve a contradiction , except it were an act which cannot bee performed by many , as when one paster speaketh for many , for a whole church ; but that is ordinary and necessary , because a multitude as a multitude cannot speake , without confusion in a continuated discourse , for that all the people say one word ( amen ) is not a multitude as a multitude using one continuated speech . object . . if the apostles did not all their ministeriall acts as apostles , they did not fulfill their commission given to them , as to apostles , matth. . goe and teach all nations . answ. the consequence is nought , if they had not done all things , which by vertue of their apostolicall office they were commanded to doe , they had not then fulfilled their commission given to them by christ. that is true , but now the assumption is false , they were under no commandement of christ to doe all their ministeriall acts as apostles , prove that they did neither preach , nor baptize as apostles ; but only as apostles they did preach infallibly . . in all places of the world , as catholick pastors . . with the gift of tongues . . working of miracles , which by divine institution were annexed to their preaching , but their preaching according to the substance of the act was ordinary . object . . the apostles went to jerusalem by revelation , as paul did , gal. . ergo , all their acts that they did there , they did them by immediate revelation . answ. the consequence is null , paul went by revelation up to jerusalem , and there gal. . hee rebuked peter , as an apostle ? no , as a brother , for then paul should have exercised apostolick authority over peter , which is popish . object . . if the apostles did act as presbyters here , they did wrong the particular churches , and took their liberty from them , in exercising ordinary ministeriall acts there , which are proper to that church . answ. it followeth upon the denyed principles of an independent congregation onely , for a church without elders hath no presbyteriall power , and therefore such a power can not bee taken from it , you cannot take from a church , that which by law it hath not . if the acts of the government in the apostles , are according to the substance of the acts all one with the acts of government , in the ordinary presbytery ; ergo , say i , those acts come not from an apostolicall and extraordinary power , even as the apostles preaching and baptizing are not different in nature and essence , from the acts of preaching and baptizing in ordinary pastors , though they had power to preach and baptize every where , and wee onely where wee have an ordinary calling of the church , and from the apostles preaching and baptizing every where , wee may inferre , it is lawfull for the ordinary elders their successors to preach and baptize in some place , why may we not inferre because the apostles , in collegio , in one presbytery did ordaine ordinary officers , that we have thence a patterne for an ordinary presbytery ? object . . if there were no institution for preaching and baptizing , but onely the apostles naked practise , we were not warrantably to preach and baptize from the sole and naked example of the apostles . answ. shew us an institution for preaching and baptizing then , for that which we alledge is an institution , matth. . , . mark. . v. . to you is a commandement given to the apostles as apostles , as you said , in the . objection proponed by you , and therefore we have no more warrant to preach and baptize from the apostles example , then we have to work miracles , and because by the same reason of yours , christs command to his apostles to preach before his death , matth. . is not ordinary presbyteriall preaching , but conjoyned also with the power of casting out devills , matth. . , , . it must also upon the same ground bee a commandement given to the apostles not as ordinary pastors , but as apostles , if we compare matth. . , , . with mark. . , , , . if you flee to john baptist his practise of baptisme , . you are farther off then you were ; . what warrant more that john baptist his practise should warrant preaching and baptizing , if it want an institution , then the apostles preaching and baptizing when it is separated from an institution ? . this argument pincheth you as much as us , for a thousand times in your bookes , a warrant for our ordinary elders to preach and baptize is fetched from the sole practise of the apostles . . by this the argument for the christian salbath , from the apostles observing that day , shall also fall . . this also shall make us loose in fundamentalls of church government which are grounded upon the apostles practise . . the apostles had no apostolick and extraordinary ground which moved them to preach and baptize , according to the substance of the acts , for they did preach and baptize upon these morall and perpetuall motives and grounds which doe obliege ordinary elders to preach and baptize even to christs second comming , ergo , their very practise , not considered with the institution , is our patterne and rule . it is as evident that there was a presbyteriall church at ierusalem after the dispersion , seeing the dispersion , as we have proved did not re●rench them to one congregation , because our brethren doe conclude from a company of elders of the church of ephesus , acts . of ierusalem , from the angell of the church of pergamus , of thyatira a formall ordinary presbytery of ephesus , of ierusalem , of thyatira . let us have the favour of the same argument , upon the supposall of many congregations which the word doth warrant , and upon the supposall that it is called one church alwayes , as acts . . the lord added to the church , acts . . feare came upon all the church , acts . . there arose a great persecution against the church , acts . . herod stretched forth his hand to vex certaine of the church , v. . prayer was made without ceasing of the church unto god. acts . . and when they were come to jerusalem they were received of the church , and of the apostles and elders , acts. . . paul went up to jerusalem , and v. . the day following paul went in with us , into james , and all the elders were present . here be elders of the church of ierusalem , and ierusalem is named one church frequently , and alwayes before and after the dispersion ; it is called a church in the singular number , not onely in relation to persecuters , but also in relation to government , and because they were a politicall society to which there were many added acts . . and which hath elders acts . . acts . . . and a church-union in a constituted body hearing the word and receiving the sacraments , as this church did , acts . . is not a church but in regard of church-policy , and church-government . they reply , that enemies doe persecute the church , acts . . acts . . acts . . saul made havock of the church , that is , of the faithfull of the church , for saul had no regard in his persecution , to a church in their government , or church - combination , therefore the enemies are said to persecute the church materially . i answer , this objection i tooke off before . but . principally the enemies persecuted the church under the notion of ● society politicall holding forth in a visible church-profession their faith in christ , and that by hearing , receiving the seales , and subjecting themselves in a visible way obvious to the eye of all , to the government of the christian church , yea the enemies had no better character to discerne them to be saints , and so worthy of their malice , then church-characters of a church-profession . but . whereas the holy ghost giveth the name of one church , to the church of ierusalem , all constantly speaking of it both as a church , and in relation to persecuters , and that every way in that notion , as our brethren say , that the scripture speaketh of their own corgregationall church , wee have the same reason to call it one church , because of one government ; for the question is not now if it bee many congregations , but it it bee one church . object . . they are called the elders at jerusalem , not the elders of the church of jerusalem ; ergo , from this it is not concluded that they were one church . answ. acts . . they are called apostles and elders in , or at ierusalem acts . . for another cause , these were elders from other churches , from antioch no lesse , then elders of ierusalem , they onely sate in synod at ierusalem . . all ierusalem was not converted to the christian faith , and therefore they may well bee tearmed elders at ierusalem , as the church at ephesus , at , or in thyatira . . i deny that the scripture speaketh any other wayes of the elders of the church of ierusalem , then of the elders of other churches . . those elders ought to meete for the governing of the church of jerusalem , for this was their duty ; ergo , they were one presbytery . . they did meet acts . . to receive paul and barnabas , and to heare what god had done by them for their edification ; and acts . paul goeth to ierusalem and is received v. . by the brethren , but the next day , v. . the day following paul went in with us unto james and all the elders were present ; and there the elders doe presbyterially act for the removing of a church-scandall , v. . the believing jewes were informed that paul taught all the iewes which were amongst the gentiles to forsake moses . this was a publick scandall . . the offended multitude were to convene , v. . as plaintiffs . . the eldership ordaineth paul to remove the scandall by satisfying the offended , by purifying himselfe after the manner of the jewes , and it is cleare paul should not have satisfyed the scandalized iewes , except iames and the elders had injoyned him so to doe . . this the very course of a presbytery , yea , our brethrens doctrine , which a congregationall presbytery would , and doth take with any other person who doth give offence , yea though it be taken and not given , if the way of remedy be lawfull and expedient , as this presbytery conceived pauls purifying of himselfe to be , and if any scandalizing person should be disobedient to the voyce of a congregationall eldership , such as our brethren believe the eldership of jerusalem to be ; they would say they are to censure him , and therefore if paul should have beene disobedient to this , he should have incurred a censure ; it is true lorinus saith that chrysostome and oecumenius will have this to be a counsell , not a synod , to command paul , and they deny any juridicall power here , but v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to mee it is , they were gathered together : diodatus calleth them the colledge of the governours of the church , beda saith there were foure synods and hee maketh the synod acts . at the chusing of matthias the first , the second at the chusing of deacons acts . the third acts . and this the fourth , acts . . the text seemeth to mee to say it , for as acts . there was course taken for the gentiles that they should abstaine from blood , lest they should either scandalize , or bee scandalized ; so the eldership here taketh course that the infirme iewes be not scandalized , as is cleare , v. . as touching the gentiles which believe , we have written , &c. and to me they seeme to do both synodically , some thinke that this fact of the elders and paul was not lawfull : but how ever , though it was not a generall councell , a presbytery i take it to be taking course to remove a scandall from the weake iewes in this place , as they had by a synodicall power removed it from the gentiles , act. . it is objected by master mather , that if a church in an island by divine institution , and so this first founded congregation at jerusalem which did meete in salomons porch , had once an entire power of iurisdiction within it selfe , though in an extraordinary case . . the case is ordinary , as in the dominion of wales , there is scarce a congregation to be found within twenty or thirty miles . . suppose the case were extraordinary and rare , may they violate the ordinary rules of christ ? for so some may thinke and say , that though according to ordinary rules , baptisms and the lords supper must be dispensed only by men and by ministers , yet in the want of these , the one may be dispensed by a woman , or mid-wife , and both of them by such as are no ministers . answ. we thinke a ministery and discipline more necessary to a congregation in a remote island , or to the church of ierusalem before they increase to such a number as cannot meet for their numerous multitude in one congregation , then the sacraments , when there be no ministers to dispense them . . that the church be so in the island its alone , may possibly be extraordinary , but that in such a case they have the word preached and entire power of discipline whole and entire within themselves to excommunicate scandalous persons is not extraordinay , when there be no consociated churches , whom excommunication concerneth , that are in danger to be scandalized , for it floweth connaturally from a church to which agreeth the essence of a church , to exercise jurisdiction over all its owne members , if there be no more consociated with that church , that is by accident and an extraordinary exigence of gods providence . as a master of a family is to do his duty to educate his children in the feare of god ; but if god take all his children from him by death , he doth not transgresse the ordinary rule of educating his children in the feare of god , when hee hath none . this argument supposeth that a congregation hath no power of excommunication at all either compleat or incompleat , as the mid-wife hath no power to baptize at all either compleat or incompleat : neither doth a congregation transgresse any rule of christ at all when it exerciseth entire power of censures within it selfe , whereas there be no consociated churches to share with it in that power . a congregation is capable of entire jurisdiction , because it is a church ; but a woman in no case is capable of administrating baptisme , or the lords supper , except shee were extraordinarily and immediatly inspired to be a prophetesse , but for the exercise of entire power of jurisdicton by a congregation in a r●mote island , i hope , it hath no such need of immediate inspiration . . there is no such morall necessity of the sacraments , as there is of the ministery of the word and consequently of some use of the keys , where a scandalous person may infect the lords flock . for where vision ceaseth the people perish , but it is never said , where baptisme ceaseth the people perish , and therefore uncalled ministers in case of necessity , without ordination or calling from a presbytery may preach , and take on them the holy ministery and exercise power of jurisdiction , because the necessity of the soules of a congregation , in a remote island requireth so , but i hope no necessity in any the most extraordinary case requireth that a midwife may baptize , or that a private man remaining a private man may celebrate the lords supper to the church without any calling from the church . but mr. mather , if the power of iurisdiction flow immediately and necessarily from the essence of a church , and a congregation be essentially a church , then this power agreeth to all churches , whether consociated , or not consociated , and without respect of what neighbours they have , whether many , or few , whether any , or none . . a congregation its alone cannot have sole power of jurisdiction , and then be deprived of it , when god sendeth neighbour churches ; for then neighbouring churches which are given for helpe , should be given for losse , the contrary whereof ames saith . nor doe synods ( saith he ) constitute a new forme of a church . answ. power of iurisdiction floweth from the essence of a congregation in an iland ; ergo , a totall and compleat power of jurisdiction , floweth from the essence of a church or congregation consociated ; it followeth no wayes , so a pastor of a congregation hath as a pastor power to rebuke sinne , and to administrate the sacraments , ergo , when three pastors are added to help him , he hath the sole power of rebuking sinne , and the sole and entire power to administrate the sacraments , and none of these three pastors hath power with him , it followeth not ; and because these three pastors are added to help him and their pastorall power added to him is cumulative and auxiliary , but not privative or destructive of his pastorall power , therefore the first pastor suffereth losse by the addition of these three to him : who will say this ? our brethren do conceive the power of congregations , in its kind and essence , to be monarchicall , so as if any power from consociated congregations be added thereunto , the congregations power monarchicall is d minished ; and the essence of it changed . . compleat and entire power to rule both the congregation and the members of consociated churches in so far as they do keep communion with that congregation , and may either edifie , or scandalize them , floweth not immediatly and necessarily from the essence of every congregation even in remote islands not consociated with others , that we never said . . a power to governe well , and according to the rule of the word added to another power to governe well and according to the word , is an auxiliary power and no way destrective of that power , to which it is added , indeed a power to governe well , added to a power of male administration in a congregation is distructive of that power , and reason it should be so , because christ never gave any such power of male administration to a congregation ; but a power of right governing , added to a power of right governing is neither destructive thereof , nor doth it constitute a new forme of a church , or a church - power , but only inlarge the pr●existent form to extend it selfe farther , for the edification of more soules . but ( saith mr. mather ) if it be against the light of nature that the adverse party be the sole judge which must be , if the s●le power of iurisdiction be in the congregation ( as we grant in an extraordinary case , when a congregation is in an island its alone ) and so it shall be lawfull for a single congregation to doe that which is against all equity and the very light of nature , it must then follow that it is not against the light of nature that a congregation ( though consociated with other congregations ) have entire jurisdiction within it selfe . answ. none of us do teach that it is against the light of nature that the adverse party be the judge , it might fall out in a generall councell lawfully convened , from which there is no provocation , yea and in a nationall councell , ( for all councels may erre ) the adverse party may judge , as it was a lawfull councell according to a church-constitution that condemned christ of blisphemy , and they were also his enemies ; but we teach that it is not congruous to the wisdome of christ , nor to the light of nature , that christ should have appointed all the ordinary churchcourts , so many thousand congregations , who may rather erre then extraordinary and higher synods , to be the onely ordinary judges in their owne cause ; nor doth any thing more follow from this argument , that when there is one congregation its alone in an iland destitute of the helpe of consociated churches ( which is a defect of an extraordinary providence of christ in that one singular exigence ) that that congregation shall be both judge and party in its owne cause , if we suppose that one micaiah shall contend for the truth , and all the rest of the prophets and people of that congregation to be against the truth , and to judge and condemne one man , who seeketh the lord in truth . it is a wonder to me that thessalonica was but one single congregation , all hearing one word , partakers of one lords supper at one table ; yet the apostle ascribeth to them that which is a note to worthy baynes of the numerous multitude of the church of ierusalem , from whence went the word of god to all the world , thes. . . for from you sounded out the word of the lord , not onely in macedonia and achaia , but also in every place your faith to god-ward is spread abroad . i deny not what mr. mather and thomson say , but may meet to heare the word , and many thousands were gathered together luke . to heare christ ; but these reverend brethren doe leave out , . the inconvenience of thronging so all at once ; for , they trode one upon another . . christ preached not to all those thousand at once , for it is expresly said , v. . he began to say to his disciples . so christ refusing to preach to such a disorderly confluence of people , who could not heare , and his doctrine being all for his disciples , the very sermon being preached to his disciples onely , matth. . , , , &c. and the parable of the rich man v. . he applieth to his disciples , then he said to his disciples , therefore i say unto you , take no thought for your life , &c. it evidenceth to me that christ condemneth a numerous multitude in one congregation to heare at once . and whereas chrysostome saith , persons did heare his voyce , at once , in one congregation , by meanes of scaffolds and galleries ; and mr. mather is willing to yeeld eight thousand an hundred and twenty were all assembled in one place to heare the word , and that all the multitude of converts at ierusalem were together in salomons porch , act. . . i grant three thousand could heare one at once ; but alas , this is a great uncertainty for independent congregations . but . this is to be proved that eight thousand ( mr. mather hath not added many other multitudes mentioned , act. . . act. . . v. . and elsewhere ) did meet daily in the temple . . daily and ordinarily from house to house . . to celebrate the lords supper daily in the temple and in every private house ( there were need of many scaffolds and galleries ) to sit at one table . . to make one judicature , and have more then power of consenting in church . censures , as our brethren prove the whole church of beleevers had , from matth. . . cor. . . act. . . cor. . . for my part i thinke such a miraculous church cannot be the first mould of independent churches to be established congregations meeting in one place , for to be edified by word , seales and censures . yea mr. mather will have the whole convening as one independent congregation act. . , , . and the many myriades or thousands of beleeving jewes , act. . , , . to meet as one congregation . certainly the apostles practice must be our rule , and then five hundred or a thousand being so farre beneath ten or eight thousand , may wel seem a number for fewnesse not competent ; and what shall we then thinke of seven onely , or ten ? now let it be considered , if rome being granted to be one church , and in which to me there was a congregation and church in the very family of aquila and priscilla , rom. . v. . and whose faith was spread through all the world , rom. . . so as famous writers say the halfe of the city beleeved , if they be but one single congregation meeting all in one place ? ard to me it is cleare , there was a single congregation in the very house of aquila and priscilla , act. . , , . v. , . and that paul preached when he was there daily , beside his disputing in the synagogue ; when he was at rome there was a church at his house , rom. . . so diodati saith on the place , that the church at aquila his house was the assembly of beleevers , who assembled themselves in their house ; for there were divers small assemblies in one and the selfe same city , cor. . . col. . . greet the church that is at their house . col. . . salute nymphus , and the church at his house . where paul speaketh of believers only in a house , he giveth them not the name of a church , as ro. . . salute them that are of aristobulus houshold . v. . greet them that are of the houshold of narcissus . phil. . . all the saints salute you , especially those that are of caesars house . i desire to know a reason of the difference of this grammar , if there were no constituted church in the house of aquila and priscilla , why in one chapter the apostle should change the phrase ? and i desire know what reason we have to goe from the literall meaning of the word , that is , a church at aquila his house , as well as a church at c●rinth . for whereas some say that rom. . . he saluteth not all of the house of narcissus , but onely v. . those which are is the lord ; . this exception is not brought concerning the house of aristobulus , v. . this exception confirmeth what i say , because where there is not a church and an institured society and politicall church-meeting in the house of any of the saint , there they are called beleevers of such a house , and not a church at such a house . . this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used rom. . . cor. . . col. . . phile. . must be the same with the saints assemblea for the word & sacraments . act. . . in the temple , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house daily , and it must be allope with act. . . where they continued daily in the temple with one accord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and breaking bread from house to house ; and all one with the assembly of disciples act . . where they assembled for the word and sacrament of the supper , especially seeing as the learned acknowledge , the christians could not have temples or houses built for the publique assemblies of the saints as rome and corinth , but they met in private houses ; which seeing it cannot be denied , then were there at rome two churches at least ; one at the house of aquila and priscilla , cor. . . and another also pertaining to the rest of the saints at rome . and this saith , that if there had beene but one single congregation at rome , whereas one family had a church , c. . and so many illustrious families received the faith of christ , it is like their faith could not have been published through all the world , rom. . . if the christian faith had not had a greater prevalency in comparison of the false god● then worshipped at rome , then to be in one poore single meeting . and for the church of corinth , i humbly conceive they could not be one single congregation , if these foure circumstances be considered : . the multitude of beleevers there . . the multitude of teacher● . . the diversity of tongues . . a presbyteriall meeting of prophets , cor. . for the first , act. . . many of the corinthians believed , and were baptized . now if we shall believe that the apostolique church conjoyned preaching and baptizing , the word and the sacraments ; and that the apostles baptized none but those to whom they preached , i conceive it cannot be denied but there were divers assemblies for the word and the sacrament ; for paul , cor. . . baptized n●ne but crispus and gaius , and the houshold of stephanus ; it many were baptized , other pastors , not paul baptized them , cor. . , , . and so they were baptized in other assemblies , then in those in which paul baptized . . it is cleare that to comfort paul whose spirit could not but be heavy , as you may gather from rom. . , . because he was act. . , . resisted so in his ministery by the blasphemies of the jewes rejecting the gospel , that he shooke his rayment on them , and said , your blood be upon your owne heads , i am cleane ; from henceforth i will goe to the gentiles ; the lord saith unto him in a vision , . be not afraid , but speake , and hold not thy peace , . for i am with thee , and no man shall set on thee , for i have much people in this city . . and he continued there a yeere and six moneths , teaching the word amongst them . now let this in equity be considered , if the gaining of one single congregation which meet for the word , sacraments , cor. . , , . cor. . . and also to acts of church-censures cor. . . as our brethren teach , which could not exceed one thousand conveniently in a setled and daily meeting , had first been much people ; secondly , much , in comparison of thousands of the jewes who rejected the lord jesus , as may be gathered from comparing act. . , . and act. . , , . with act. . ● . where it is said , many thousands of the jewes believed , for the greatest part of the iewes rejected christ , as is cleare thess. . . . . and so many more thousands behoved to reject christ then believed ? now what comfort could paul have had in this , that many thousands of the jewes rejected the gospell , and yet all the much people that god had in corinth were but fo●soot● to the number of one compleat assembly of a single congregation , which did meet in a private house , for the celebration of the lords supper ? for piscator with all our divines , cor. teach that their were no capacious temples in corinth , where they did meet for gods worship . . judge if one single congregation ( for the congregations planted by the apostles behoved to be competent , and convenient for edification , that all might heare and all partake of one bread , cor. . . and one table of the lord , v. . ) could necessitate paul to stay at corinth a yeare and six moneths , when as paul by one sermon made in a certaine mans house named justus did bring many to believe and be baptized , acts . . and these many might conveniently make a congregation beside the much people that god had there , v. . not yet called , but yet they were , as interpreters say , the lords people , by gods decree of predestination . . the multitude of teachers proveth that their were more congregation then one ; for . it is incongruous to the wisdome of christ to raise up many reapers , where the harvest is narrow , many builders for one congregationall house . . it is contrary to christs practice , who sent not twelve pastors to one place , but sent them out two by two , that all might find worke : now can we thinke , that where god had much people , as acts . . that he would have hundreths of prophets to be hearers and one at once to speak to one single congregation ? to what end gave the lord a talent to such a huge multitude of prophets ? that they might be oftener hearers , then they could be in actuall prophecying ? it is not like . . whereas it is said , cor. . . you may all prophecy one by one , that all may learne , and all may be comforted , di●datus saith , yee may all prophecy , namely by course and in diverse or severall assemblies . and estius saith the same , to wit , that these prophets were to prophecy in diverse assemblies ; and for this it is that he saith , v : . let your women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepe silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the churches ; ergo , he supposeth there were more congregations then one at corinth ; nor is there reason to say with some , he speaketh of churches in the plurall number , because he made mention of all the churches of the saints in the verse going before , for . he saith , your wom●n , let them be silent : now if he had not meant that there were many congregations at corinth , he would not have forbidden it in their women , but of all women , and it is knowen there was a great abuse of spirituall gifts in corinth , so as women did prophecy in the assemblies , and this the apostle forbiddeth in their churches in the pl●● all number . and i pray you what roome or place was there for such a multitude of prophets to edifie the churches in one private house ? for there were no temples where they might meet at corinth . . if kenchrea be comprehended under the church of corinth in this epistle , and the apostle writing to the corinthians wrote also to this church called romans . . the church at kenchrea , then have we more congregations then one at corinth . now the learned teach that kenchrea was a sea-port or harbour of the corinthians , a origen saith it was a place neer to corinth . off the aegean sea one the east , and as b strabo saith , ad sinum saronicum , as lechea was the other port . see c plinius . and the multitude of teachers ( i humbly conceive ) which did preach at korinth may be gathered from cor. . . cor. . . . cor. . , . cor. . , . cor. . where there are multitudes of these who were all gifted to edifie others , as those who spake with tongues , wrought miracles , had the gift of healing . and so many prophets that paul saith , v. . for yee may all prophecy , that all may lear●e , and all may be comforted , if these ( all ) who were to learne , and to be comforted be the much people which god had in this city acts . . and this ( all ) to be instructed and comforted , i have no farther to say . and . i can hardly believe that the end why god sent the gift of diverse tongues amongst them was to e●ifie one single congregation : for it is true that our brethren say , that corinthia●s vers . . . tongues are for a signe , not to them that believe , but to them that believe not . but that which they hence collect is most groundlesse , to wit , that therefore the gift of tongues , according to its genuine end and intention is onely a miracle for the gaining of heathen to the faith , and not intended to edifie the church and people of a strange language , after they are brought in to the church , and therefore there is no ground for people of divers congregations to be instructed by strange tongues . ans. the whole current of divines answer , ( as also estius observeth on the place ) tongues are given especially for infidels , ut novitate mirac●li convertantur , that by the newnesse of the miracle they may be converted , though also tongues serve to instruct these who believe , and consequently ; say i , that the churches of divers tongues may be edified . and let me adde that strange tongues were a mixt miracle . i say mixt , because both they were given to be a miraculous signe to assure heathen , that the sending downe of the holy ghost was a miraculous fruit of christs ascension to heaven ; who promised that when he was ascended to the father , he would send the other comforter , as is cleare acts , , , . and also it was so a miracle that paul proveth that it is fruitlesse and wanteth the naturall and genuine end of speech and an humane voyce in the church , if it edifie not , as . tongues edifie not the church , except you speak to these who know the language , or except there be an interpreter , for other ways the speaker with tongues shall be as a barbarian to these to whom ●e speaketh , and they as barbarians to him cor. . . . , , . he that speaketh with tongues is to pray that he may interpret , v. . that he may edifie the church . . he that speaketh with tongues , if he be not understood , is fruitlesse and uselesse to others , because the hearers can neither say amen to his preaching , nor to his praying , v. . , , . ( ) except a man teach others , his gift of tongues teacheth not the church , v. , . ( ) strange tongues in the church when the hearers understand not , are a judgement of god rather then an edifying of the church , v. . & c. hence it is more then evident , that the edifying end , why the lord had raised up these in the church of corinth , ( which was now a planted and watered church , cor. . . ch . , , . and a building , the foundation whereof was layd , v. . , , &c. ) was that the church might be edified . and so the gift of tongues , as touching its edifying use and end , was fruitlesse , and of no effect ; yea as we teach against papists , unlawfull in gods publick worship , except there had been diverse assemblies and congregations , which understood these tongues . nor can it be said , that all in corinth understood greeke . and therefore these of divers tongues might be understood by all : for . this layeth a ground that there was no tongue a strange tongue , but the greeke tongue . . that all speaking with strange tongues was well understood , whereas the apostle sayth the contrary , v. . , . v. . v. . that many spake with tongues in that church , and yet the hearers could not say amen to them , nor be edified by their preaching or praying , v. . if then strange tongues were gifts of god given to that planted church to edifie these who believed , and to edifie the church , as well as to gaine heathen , there must needs be divers congregations at corinth , and therefore i cannot but thinke that weak which mr. mather ; and mr. thomson say ; but the place , cor. . . that speaketh of the whole church comming together to one place doth unavaydably prove , that corinth had their meetings , and not by way of distribution into severall congregations , but altogether in one congregation : and it is plaine , that though they had variety of teachers and prophets . yet they all used to c●●●e together to one place . i answ . . the place , cor. . . if the whole church come together , &c. doth evince the contrary , for the apostle doth there reason ab absurdo , from a great incongruity ; it were incongruous ( saith he ) and ridiculous that the whole church of corinth , and all their gifted men speaking with diverse tongues ( so that they could not be understood by infidells ) should all convene in one place , and speake with divers tongues , for the unlearned and the unbelievers would say they were madde ; therefore hee presupposeth that the whole church should not all come to one place , but that they should so come to one place v. . in diverse assemblies , and all prophecy in a tongue knowen to the infidells , as the unbeliever being convinced and judged of all the prophers . he might fall down on his face , and worship god , and say , god is in you of a truth . . the whole church is not the whole , much people of corinth that believed , that did ordinarily meet in one place ; the text saith no such thing , and that is to be proved and not taken as granted , and so the consequence is most avoydable ; for . you must say that at any one assembly , all the prophets and teachers of corinth did prophecy , for the text saith , v. . he is convinced of all , he is judged of all . whereas the consequence should be absurd , it should be a longesome and we●●● some meeting ; for interpreters say they meet in diverse assemblies , and the text saith expresly , v. . that at one meeting they prophecied , but two or three : now if two only prophecied in one congregation at one assembly , as this text will warrant clearely , then how doth this whole church consisting of all the believers of corinth , a● is supposed by our brethren , convince the infidell , so as it may beare this sense , v. . he is convinced of all , he is judged of all ? can two prophets be all prophets ? and how doth it be●re this v. . but if all prophesie , & c ? surely , for my part , i think it must unavoydably be said , that they all prophecied distributively and in severall congregations . and it is very probable to me , that as women prophecied , so many prophecied at once , and that the apostle correcteth their abuse , when he will have them to prophecy by course , v. . and that too numerous a multitude did prophecy in one assembly , and therefore the apostle reducing this church to order , retrencheth the number v. . to two or three , and so this which he saith v. . for you may all prophecy one by one , &c. must unavoydably be understood distributively in divers congregations and assemblies , and so must we take the words where it is said , v. . all the prophets convince , all judge , distributively ; and the whole church v. . by this cannot beare this sense , that the whole church of corinth comprehending the the whole prophets . teachers , and ●elievers , did all collectively meet in one single assembly . and that the much people which the lord had at corinth , acts . . was one society partaking of one table of the lord , in one private house , and all in one consistory judging and censuring and excommunicating . lastly , i thinke ( with reverence of the learneder ) that these prophets were a colledge of teaching prophets whose gifts were imployed in edifying severall congregations ; only some , say they , were prophets extrordinarily inspired . . they were not prophets of the church of corinth , and therefore are not any patterne of a presbytery , but i answer . . though they were prophets extraordinarily inspired , yet do they prove well some ordinary acts of a presbytery , and that . they were prophets of that same church of corinth , i conceive ; for they do here prophecy according to the analogy of faith , and that they have common with prophets now adayes . . they are by these same rules regulated that our pastors are now . . they exercise these same acts of jurisdiction which pastors do now exercise . . they are to prophecy in a knowen tongue , v. . , , ▪ and that the edification and comfort of the church , ● . . even as p●stors now adayes , only the internall principle , to wit , the insused gift of prophecying made them extraordinary prophets , in fi●ri , as our prophets become prophets by ordinary industry and studies , in furi : but in facto esse , and according to the substance of the acts of prophecying , these extraordinary prophets , and our ordinary prophets and pastors differ not in specie and nature . as the eyes put in the man borne blind ioh. . and these eyes which we suppose he was capable of from his mothers wombe , and the wine miraculously made out of water by iesus christ , ioh. . and the wines that grew in iudea , according to their manner of production and in fieri differed , but in facto esse they were of the same nature . hence you see in the text these prophets are every way regulated as ordinary prophets , and as the prophets of the church of corinth . because it is acknowledged by all interpreters that the scope of the chapter is to prescribe what is order and decency in the publick worship in the church of corinth ; as the last verse saith , v. . let all things be done decently and in order , and consequently how these prophets should edifie the church of corinth , v. . , . ( ● ) that these prophets should not speake in publick the language of barbar●an , v. , . to the which the hearer could not say amen , v. . and this way are our ordinary prophets regulated , except that papists will but say service in latine , ( ) a direction is put on the prophets , on these who speake with tongues , that they be not children in understanding , and that they be , in malice , as children , but as concerning understanding , men , v. . which agreeth well to prophets as they are ordinary pastors . ( ) what more ordinary , then the comming together of the whole church for prophecying , v. . . and convincing of unbelievers ? a● . ( ) the prophets are to be limited to a way of speaking to edification , as he who speaketh with tongues , who must speake by an interpreter , or then be silent in the church , v. . . ( ) these prophets , a● our ordinary prophets , must speake orderly , and that but one at once , to eschew confusion , v. . ( ) what they speake is to be judged and put under censure , for the whole colledge must judge , v. . . ( ) and as the women are here put under a rule , when to speak , and when to be silent , v. . . so are these prophets , all which , and divers other rules doe regulate our ordinary prophets , which clearely saith to me , that this is a patterne of a colledge of ordinary prophets under that same policy and rules of policy as the ordinary colledge of pastors at corinth , and . to this colledge agreeth a power dogmaticall of judging , and censuring the doctrine of the prophets delivered , . let the prophets speak two or three , and let the other judge . this is not a power of judging that every christian hath . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith piscator , doth relate to the prophets who are to judge ; but ( as i take it ) a propheticall judging , which may , by good anology , warrant the juridicall power of a presbytery to judge and examine these who preach the word , that there creep not in false teachers into the church . and for ephesus . the huge number of believers and yet making one church , rev. . . saith that ephesus was a presbyteriall church as many circumstances evince , acts . for . . paul established twelve men prophets who spake with tongues , and prophecied . to what end did paul set up twelve labourers at epheseus , with diverse languages , but to establish divers assemblies ? did they all meet dayly in one house with paul to heare him , and turned silent prophets themselves , when they were indeed with the gift of tongues to speake to the edification of assemblies of divers tongues ? it is not credible . . and v. . paul continued here for the space of two yeares , ( and was this for one competent number , who did all meet in one private house ? how can this be credible ? ) . all that dwelt in asia heard the word of the lord iesus , both jewes and greeks , then in great ephesus there behoved to be more then one congregation . . the great miracles done by paul. v. . . to admiration of all , and to procure the imitation of false prophets . . the name of the lord iesus was magnified by the iewes and greeks that dwelt at ephesus . . there behoved to be a great work of god , when great ephesus turned to the faith . it is , . remarkable that christ the wisdome of the father directed his apostles to the most famous cities , to cast out their nets , for conquering of soules to christ , as in indea they came to samaria , and to great jerusalem ; in syria to antiochia , in grecia to corinth , in italy to rome , in asia the lesse to ephesus ; now the scripture is cleare the apostles , that ever we read , planted but one church , as is cleare in one city in ierusalem , in antiochia , in corinth , in rome , in ephesus : and observe , the basis and prime principle of our brethrens independent churches doth all ly upon this meer conjecture , that the lords grace did restrict and limit the fruits of the triumphing gospell , in the hands of the apostles the conquerors of the world to iesus christ , that they planted but in the greatest cities they came to ( and they appoynted elders in every city ) onely one poore single congregation , as a patterne of all independent churches , and this consisted of no more then could meet conveniently in one house for word , sacraments , one lords table , and one ecclesiasticall church - court for censures . certainly this church being a patterne to all instituted churches , could not exceed the number of a thousand men , or two thousand believers , and this is a greater number by some hundreds , i am sure , then can make a competent church-meeting , and i hope no man could say we erred , if we should now make eight or ten thousand one congregation in ordinary , as our brethren say the first congregationall church of jerusalem wa● . b●t . . this city was the mother city and flower of asia . . it was noble , because of diana's temple , the length whereof was foure hundred and twenty five foot , the breadth two hundred and twenty foot , the pillars were an hundred and twenty seven , the height of every pillar was sixty foot . amongst which there were thirty pillars most curiously carded . others say they were an hundred and thirty seven pillars made by severall kings , the temple was built by all asia for the space of two hundred and twenty , ( some say ) fourty yeares . it was inlarged by alexander ; and thither came all asia the lesse to the temple of great diana . for they had no other religion , here dwelt the proconsull of asia , as saith a philostratus , it abounded with artes and sciences , philosophers and orators , b chrysostom saith that in it were pythagaras , parmenides , zeno , democritus , it was compassed with excellent cities , and noble for asiatick commodities , see c plinius , and d alexander neopolitanus , e ignatius highly commendth it from the purity of the gospell . all this i relate not as an unpertient digression , but to shew that the gospell behoved to be more mighty here ; then that paul set up but one single congregation and an eldership congregationall only , acts . . v. . . especially consider what beasts paul fought with at ephesus , for here were many jewes who opposed him . . all the multitude , by the instigation of demetrius , avowing that their diana was the goddesse not only of ephesus but of all asia ; yet god made the word so mightily to prevaile , for v. . paul remaining there by the space of two yeares , all that dwelt in asia heard the word of the lord , both jewes and greeks . i aske how it could stand with pauls universall commission to preach to iew and gentiles , cor. . . . as an apostle , to ●em●ine neere three years at ephesus for one single congregation , and the erecting of one congregationall presbytery ? . we see how zealously mad they have been on their religion , when they had such a curious temple for diana . and . demetrius and the crafts had their living by making silver shrines to diana . and . what power of the gospell it behoved to be , which made their learned men who used curious arts , to submit to the gospell and bring their books and burne them before all men ? and the sums of these books extended to a great sum of mony , the common people ordinarily follow the learned and the wise of the city and land ; this could not have been done except the far greater part of the city had submitted to the gospell , for when they were well neer ready to tear paul in peeces , they behoved to be wounderfully tamed , when many believed , and came and confessed and shewed their deeds , v. . baynes com . on . ch . ephes. saith , ephesus was a city sogiven to riot that it banished hermodor . upon no other consideration , but because he was an honest sober man ; and also paul cor. . saith , v. . for a great doore and effectuall is open to me at ephesus , this was , as all interpreters protestant and popish say , uno ore , a large harvest . upon these considerations , i leave to our reverend brethren their judgement : if mr. mather , and mr. thomson say right , we doe not thinke they were more in number at ephesus , then in corinth and ierusalem , where the christians met all in one place . likewise samaria a numerous city was one church , for that it is said of them , acts , , . they heard philip , v. . samaria received the word , it was a publick visible churchreceiving of the word ; and v. . they believed and were baptized both men and women . where a multitude no better then heathen as samaria was , receive the seale of the covenant , to wit baptisme , they must receive it in a church-way , except we thinke that promiscuously all come to age were received to the seales , and when peter and iohn came to samaria to helpe philip in the worke , it cannot be that they all went to one house , and to one single assembly to preach the word ; the church of antiochia must be a presbyteriall church , a● it is acts . v. . . for the multitude of believers may be collected from these who were scattered abroad upon the persecution that arose about steven — — when they were come to antioch , spaks unto the grecians preaching the lord jesus . . and the hand of the lord was with them : and a great number believed and turned to the lord. this is not like to be one congregation , seeing they are , . much people . . many scattered preachers . . and the hand of the lord accompained their labours . v. . when barnabas , sent by the church of ierusasalem , came and saw the grace of god , he exhorted them all , that with purpose of heart they would cleave to the lord , and upon barnabas his preaching , v. . — much people was added to the lord. here is a second accession made to the church of antioch . ( ) v. . then departed barnabas to tarsus to seek saul . . and when hee had found him , hee brought him to antioch . and it came to passe that a whole yeare they assembled themselves with the church , and taught much people ( here is a third accession ; ) and such a huge multiplication , that the church of antioch giveth a denomination of christianity to all the christian churches of the world. all which saith , it cannot be one poore single congregation , for there was at least , if not more then one congregation at antioch , when tidings came to jerusalem that the lord had a church at antioch , before they sent barnabas to these churches , v. . and what might this church grow to when much people was added to the lord , by the labours of barnabas ? v. . and how was it increased when barnabas and paul after that taught the word to much people a whole yeare ? v. . it grew after that a great church , so that a chrysostom commendeth antioch for the prime church . and b oecumenius saith , for this cause there was a patriarch appointed at antioch , which certainly sayth thus much , that it was a more numerous church then one single congregation , and c cyrillus so extolled the church of antioch , because the disciples were first named christians there , that he saith , this was the new name that esaiah said the mouth of the lord d should name , and so doth e hilarius expound the text ; which , seeing it is clearely the new glory of the church of the gentiles , adjoyned to the church of the iewes , it cannot arise from a handfull of a single congregation , in the mind of these fathers , and though we love not with some antiquity to make antioch the first church before rome ; yet seeing it was of old before rome , we may hence collect that that church which was patriarchall , was not congregationall , and therefore i make no use hereof , f volaterranus who saith of old the patriarch of antioch had under him . metropolitans , . bishops , and temples , onely it is like that antiquity hath believed that there was a great number of believers in this church at first . now to these , which to mee prove it was more then one congregation , wee may adde that there was , ch. . . in the church that was at antioch , certaine prophets and teachers , as they are reckoned out ; these at antioch ministered to the lord , in publick prayers ( saith g beza ) and preaching , and ( saith n diodatus ) in administration also of the sacraments , and other parts of the evangelick ministery i oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now i would know what all these prophets and doctors , beside paul and barnabas who preached a whole yeare at antioch , did , in peaching to one single congregation ? and also it is said , acts . . paul and barnabas continued at antioch , teaching and preaching the word of lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with also many others . certainly here is a colledge of preaching pastors , who also did lay hands on paul and barnabas , acts . v. . which all could not be busied in teaching one single congregation at antioch . mr. mather saith that the whole multitude of the church of antioch were gathered together acts . . and acts . , . to heare the epistle read which was sent from the synod . therefore this church was no more then might meete in one place . answ. i answer , the place acts . . is the representative church , for they met for a poynt of discipline , at least for a matter that concerned all the churches , to wit , to know how god had opened the doore of faith to the gentiles , then must the many thousands of men and women , which made up the church at ierusalem , acts . . acts . . acts . . acts . . v. . acts . v. . be many congregations ; now any man may judge , how unpossible it was for the many thousands of the church of ierusalem to meet as one congregation , for the lords supper and matters of discipline , and it is knowen that the many thousands of the believing iewes convened to the feast did not make one church , acts . . , . for our brethren say , that was an extraordinary confluence of many people from all ●udea came to the feast of pentecost . and this , many learned protestant divines answer to that place . but . i doe believe that the assembling of the multitude at antioch , c. . v. . which sayth judas and silas gathered to●ether the multitude , and delivered the epistle , and acts . . and barnabas and paul their assembling with the church a yeare , must be taken distributively . and that there were more assemblings of the multitude and church at antioch then one , for silas , paul , barnabas abode a good space at antioch and taught the word of the lord with many others , acts . . and therefore there is no ground or warrant , to say , that the epistle was read to all that meeting in one day , and at one meeting , and as little warrant there is to say that barnabas and paul assembled themselves , acts . . with one and the same single church-assembly consisting of all the christians at antioch , in one house , and in one day , the space of the whole yeare in which they abode at antioch , nor shall i believe that paul and barnabas and many other teachers at antioch , acts . . acts . , . acts . , , , . assembled all in one materiall house at one single church-convention : but it suteth not with the wisdome of christ who sent his disciples out , two by two , for the hastening of the worke , mat. . that they did all , even the many prophets at antioch , acts . . acts . . . onely bestow their labours upon one single congregation . and the word church , and ( synagogue ) both are taken distributively in the scripture , and must of necessity be taken so . and so must we take the word , exod. . . and so a ainsworth readeth it , and the ( lambe ) shall be kept by you , untill the fourteenth day of this moneth , and the whole church of the congregation of israel shall kill it . between the two evenings , & immolabunt eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b arias montanus turneth it , omnis cetus catus synagogae israel . now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place must be taken distributively . for all the children of israel collectively did not meet to slay the lambe ; for the text saith , v. . it was to be slaine in the house , that is , ( saith c ainsworth ) as the greeke translateth , houses . and here v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the house of their fathers . the word ( house ) here must bee taken distributively for d rivetus with great reason inclineth to thinke that the passeover was not a sacrifice properly so called . and truly to me the lord doth determine the question , jer. . . for i spake not to your fathers , nor commanded them in the day that i brought them out of the land of egypt concerning burnt offerings and sacrifice , for chro. , v. . . there is no necessity to expound the place of these convivall lambes of the passeover , but of other sacrifices offered at this time , see e lyran , and f cajetanus . and also g cornelius a lapide saith on the words ( because he can find no ground for the mosse in the place ) hinc pate● universos sacerdotes non immolasse hos agnos paschales in templo , uti sentit claudius sainctes , . repet . eucharist . c. . abulensis in exod. . & ex eo serrarius in josu . . . . and it is certaine every master of the family did slay his owne lambe , and h diodatus on these words ( in every house ) to shew the communion of the church , in the enjoying of christ and his benefi●s . and the i seventy interpreters render the place , exo. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and k the chaldee paraphrast , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolabunt eum omnis ecclesia filiorum israel . l hieron . immolabit eum universa multitudo filiorum israel . however , there were neither priests nor temple as yet in israel , when they came out of egypt . and therefore every head of a family did slay the lambe , and so the church of the congregation distributively taken slew the lambe , every one by himselfe ; and so is the word ( synagogue ) taken where it s every way a congregationall assembly ; as mat. . . and when hee was come to his owne country , he taught them in their synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word ( synagogue ) must be taken distributively . for he did not teach in one single synagogue onely in his own countrey , but in many synagogues , one after another , in diverse places , and at divers times ; as it is expounded , luke . . and hee was preacking , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the sgnagogues of galilee , in the plurall number , mat. . . he went about all townes and villages teaching in their synagogues , &c. joh. . . i ever taught in the synagogues , and dayly in the temple whither the iewes alwayes refort . and therefore ( synagogue ) mat. . . in the singular number must be expounded distributively , for many synagogues in diverse places and diverse times , and so doe i thinke the word ( church ) and muluitude acts . . acts . . must be taken distributively ; and so the word church is taken . cor. . . yet in the church i had rather speak five words with my understanding , that i may teach others , then ten thousand words in an unknowen tongue . paul ( i hope ) desired not to speake in a knowen tongue to edifie in one single congregation of corinth onely , but in all the churches where he taught , and cor. . it is a shame for a woman to speake in the church : the word church cannot be in that place restricted to the one single congregation , supposed to meet all in one house at one time in corinth , because it is a shame for a woman to preach in all the churches of the world , as is clear , tim. , , . and exod. . . all the church , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of israel shall doe it , that is , they shall eate the lambe in their houses , and shall not break a bone thereof , so the . interpreters render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chaldee paraphrast , omnis caetus israel faciet illud . it were easie to b●ing infinite instances out of the word of god to make good that a collective , noun such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a church , is taken distributively . so james . . if toere came unto your assembly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man with a gold ring , &c. except the word ( assemblie ) or , church , be taken distributively and not collectively , it shall follow that all the dispersed iewes , to whom iames doth write , have one single place of church-assembly , as heb. . . not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the assembly of your selves together , a● the manner of some is ; but can any inferre from this place , more then from acts . . acts. . . that all the whole hebrewes , to whom that apostle doth write had one ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) single church-meeting , and one congregation , in the which they did all meet for worship ? i thinke not : or will it follow that there were none amongst all these iewes who did separate from any church-assemblie , except onely from the church-assembly of a single congregation , because the apostle mentioneth onely one single church-meeting ? i think not , and therefore the apostles mentioning of one assembling of the church , acts . . and of one multitude , in the singular number , acts . . can never prove that there was but one single congregation at antioch . therefore there be great ●dds betwixt meeting in a church , and meeting in the church . also tit. . . for this cause was titus left at creet , that he might appaynt elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every city , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . acts . . . that is , if ordaining of elders of every city , bee not as good , as ordaining of elders in every church , then must there be but in all , and every city , where ever the apostles or evangelists planted churches , but one single congregation , and not any more then could meet in a single congregation ; which is a conjecture , and much contrary to these times when the gospell admirably grew in the world. and it must follow that every city had but such a competent number as met in one place ; and if this hold , as an uncertaine thing , in great cities , then must we say an eldership in a city , and an eldership of many congregations were the first planted apostolick churches , and so rules to us also . and looke what frame of churches the apostles did institute in cities , that same they behoved to institute in villages also , for places cannot change the frame of any institution of christ. . the communion of saints and church-edification is as requisite for villages , as for cities . arguments removed , which mr. richard mather , and mr. william thomson pastors in new england , in their answer to mr. charles herle , do bring , so far as they make against the authors former treatises , and a scanning of some synodicall propositions of the churches of n. england . mr. mather , mr. thomson , c. . . governing power is only in the elders , cor. . . rom. . . heb. . . the people hath no power but rather a liberty or priviledge , which when it is exercised about ordination , deposition , excommunication , is of the whole communiter , or in generall , but not of all and every member in particular ; women for their sex , children for want of discr●tion are d●barred . answ. if there be no governing power in women , nor any act at all in excommunication . you loose many arguments that you bring , cor. . to prove that all have hand in excommunication . . because paul writeth to all . . all were to mourne . . all ware to forbeare the company of the excommunicated men . then belike paul writeth not to all saints at corinth , not to women , and women were not to mourne for the scandall ; nor to forbeare his company . . the priviledge being a part of liberty purchased by christs body , it must be due to women , for the liberty wherewith christ hath made women free cannot be taken away by any law of god from their sex , except in christ iesus there be difference betwixt iew and gentile , male and female ; nor is it removed because i● i● a power or authority , for the authors say it is no power , but a priviledge . . what priviledge the people have in ordination to confer a ministery which they neither have formally , nor vertually , i know not . but i doe willingly say something here of the peoples power ; the first synodicall proposition of new england , is . . propos. the fraternity is the first subject of all ministeriall power , radicalitèr , idest 〈◊〉 per modum collationis , some say suppletivè , non habitualitèr , non actualit ●r , non formalitèr . that is , ( if i conceive it right ) the people voyd of all officers have a vertuall power to conferre a ministery on their officers though they have not this power in themselves . i could in some sense yield that believers not angells , are capable of the ministeriall power to exercise it formally , but that believers doe , or can , by any way of causative influence , make church-officers , i see not : they may design a man qualified to bean officer to the office , and that is all . but say they , people wanting , or being naked and without all officers hath not formally or habitually any power in them , this latter part igrant , and the . proposition i grant , to wit. that the presbytery is the first subject of all presbyteriall power habitually , and formally . but i doe not see how it standeth with the third proposition ; which is . the fraternity or the people without the officers , and without women or children , have an authoritative concurrence with the presbytery , in judiciall acts . because if the brethren have an halfe ministeriall power with the officers in acts of jurisdiction and excommunication , deposition , and censures , i see not how there is not a ministeriall power formally and habitually , at least in part , in the brethren ; and so contrary to the third proposition , the prasbytery is not the first subject of all prebyteriall power , for the brethren are sharers with the elders in this power . . we desire to see it made good by gods word , that the brethren have a joynt power of jurisdiction with the elders , for the table giveth them a brotherly publick power not by way of charity , but a politick church power , in many eminent acts , especially in those eight ; and that constantly , . in the admission . . in sending messengers to the churches . . in the excommunication of members . . . in interpretation of scripture . . in the calling . . in a judiciall determination of controversies of religion in a synod . . and deposition of ministers . . in a power of disposing of things indifferent . i cannot see any judiciall power , or any farther then a charitative yielding by way of a loving and brotherly consent , that the scripture giveth to brethren . . how this can be denied to be a power of jurisdiction and governing ; and an actuall ministeriall using of the keyes of the kingdome by those who ex officio , by place , and calling are no officers , i believe is not easily understood . . the letter that i saw sayth , that that learned and godly divine mr. cotton and some others thinke , that the church as it is an organicall body made up of elders , and people is the first subject of all ecclesiasticall power , and they divide it into a power of authority , and a power of liberty , whereof the power of authority belongeth to the elders or eldership , and the power of liberty to the fraternity , or brethren that are not officers ; and therefore these reverend brethren deny any authoritative concurrence to the brethren , and they thinke that the church as it is an homogeneall body , that is , a company destitute of officers , cannot formally ordaine , excommunicate , or censure the elders , though in case of obstinacy they may doe that which is equivalent , and so separate from them . the . proposition is ; the fraternity or brethren in an organicall body , or in a ●●med and established church consisting of officers and people , act and use their authority , subordinate per modum obedi nt●ae , subordinately , and by way of due obedience to the elders , c●r . . . but i desire a word of christs testament for this , where wee a●de that collaterall judges acting as judges doe act by way of obedience and subjection one to another : for if the brethren , cor. . convened in court with the elders to deliver the incestuous man to satan , do act in that court as giving obedience to the elders , i see not how they concurre authoritatively is sharers with them of that same ministeriall power : if it be said , brethren though they act as judges in excommunicating , yet they remaine brethren and a part of the flock , and so in all their morall acts of authoritative concurring with the elders , they are under the pastorall care of these who watch for soules , and so they judge and act even in the court as under subjection to their watchmen , who must give an accompt for their soules ; i answer , so the elders in their acts of the most supreame ministeriall authority and acting in a church . court , leave not off to be brethren and a part of the flock of christ , and so in subjection one to another ; for six elders watch for the soule of one , and one also for the soules of six , and so if this were a good reason the elders should act with subordination of obedience to elders . as the people act with subordination to the elders . . the place cited for this cor. . . where it is said , that the preachers have in readinesse to revenge all disobedience , must inferre that they are to revenge , by the word which is mighty through god to cast downe strong holds , as is said there , v. . . even disobedience of elders ruling unjustly and abusing the keyes , no lesse then disobedience of the people . and i see not how brethen acting in a church-court joyntly with elders , how in that they put on the relation of the flock , and the part governed in the very act of exercising acts of governing , for otherwayes one pastor in the act of preaching in the name of jesus christ , and so in authority above these to whom he preacheth , doth preach subordinatè , and as in subjection to the whole organicall and formed church , who hath power to censure him , if he preach erroneous doctrine . . i see not how the third proposition doth stand , to wit , that the brethren , share with the elders in authoritative acts of the keyes , and yet they ●ct ( according to the. . proposition ) as under the eldership by way of subjection and obedience to them . except this be that which our brethren meane , that the people of a single congregation exercise acts of jurisdiction by way of dependence , so as they may be censured by the elders if they erre , but the elders if they erre , are every way popes , and so independent ; that there is no church-power on earth above them , that in a church-way may censure them , or call them to an accompt . . the table of new england divideth the actuall exercise of the power in a charitative power by way of love and charity , and a politick or church-exercise , the politick exercise againe is either brotherly , fraternall , or presbyteriall , and the presbyteriall exercise is either . teaching .   or ,   . governing . and teaching is either by way of office , or administrating the sacraments . the presbyteriall exercise of the keyes is independentelders , in the power of governing , sed respect● apotelesmatis s●u complementi censurae , in respect of the effect , or a compleat act of governing , the elders rule and act with dependence upon the people , in these foure cases . in excommunication .   . in judging .   . in sentencing the aocused .   . in election or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in calling of a minister . so that the elders there alone without the people , can exercise none of these acts completely , without the people so heare the elders depend upon the people in their actuall governing , and the fraternity or brethren depend on the elders by way of subjection , or obedience to them . yet give me leave , the letter informeth me that it is said by many learned and godly men in new england , that if their policy should make the government of the church popular , they should give up the cause . but i conceive the government to be popular , though the people only be not governours , for mor●llius never taught any such thing ; now this government maketh elders and people to governe the church joyntly with mutuall dependence one upon another , which certainly maketh the brethren in the lord , as well as the elders ; for if the elders be not these onely which watch for the peoples soules as these which must give an accompt heb. . , . and they be not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the people in the lord , as is said thess. . . . then the brethren must be taken in with them a● joynt governours , as is said propos. . which certainly must confound the scripturall order established by god betwixt the pastors and the flock , the watchmen , and the city , the shep●eards and the flock , these who are to obey , and these who are over them in the lord. the . and . proposition is , the brethren may not excommunicate an elder but mediante concilio , by the intervening sentence of the elders ; is , but the brethren may separate and withdraw from the presbyteris , after they refuse sound advise . answ. . this is much contrary to that which they ordinarily teach , to wit , that people destitute of officers may ordaine and excommunicate their officers . . by this learning the soules of elders are in an hard case , for when they do all scandalously 〈◊〉 , there is no ecclesiasticall meane of edifying them , for there is no church on earth to excomunicate elders when they ●●re . separation from them is an unwarrantable way , except they be excommunicated . . in the case of the elderships incorrigible scandalls , the power of excommunication retireth into the brethren . yet it was never formally in the brethren , nor can they exercise this power , but mediante presbyteri● , that is , they cannot excommunicate the eldership , but by the judiciall sentence of the eldership , and so the power is but a shadow . mr. mather , mr. thomson , cap. . pag. , . though some have appealed , as luther and cranmer from the pope to a generall councell . yet not from a congreation to a generall councell . answ. in matters doctrinall , some as luther and others have justly appealed from a congregation , to a generall councell , though luther and cranmer did it not ; though verily i professe i cannot see what power of jurisdiction to censure scandalls can be in a generall councell , there may be some meerly doctrinall power , if such a councell could be had , and that is all . m. mather , mr. thomson , c. . pag : . if churches be dependent on synods , because the light of nature teacheth a communion and assistance in government , by the same reason churches must end in a monarchy on earth . answ. i see this sayd , without any probation . churches depend on many above them for unity ; but what consequence is this ; ergo , they depend upon one visible monarch . it is an unjust consequence . mr. mather , mr. thomson , c. , pag. . the graecians and hebrewes made not two churches , but one congregation , they called the multitude of disciples together , v. . answ. that the chiefe of both grecians and hebrewes were convened in one to give their consent to the admission of their officers the deacons , i conceive ; but that all the thousands of the church of jerusalem were here , as in one ordinary congregation i judge unpossible . mr. mather , c. . pag. . . if your argument be good , if thy brother offend and refuse to submit tell the church , because christs remedy must be as large as the disease : then if a nationall church offend , you are to complaine to a higher church above a nationall church ; and because offences may arise betwixt christians and indians , you may complain of an indian to the church . ans. because ordinary communion faileth , when you got higher then a nationall church , and christs way suppoleth an ordinary communion , as is cleare . if thy brother offend , &c. therefore i deny that this remedy is needfull in any church above a nationall church . . christs remedy is a church . remedy for offences amongst brethren , and members of the visible church . and indians are no members of the church , and so being without , they cannot bee judged , co. . . we say that if the magistrate be an enemy to religion , may not the church without him convene and renew a covenant with god ? mr. mather , and mr. thomson answer , c. . pag. . if the supreame magistrate be an enemy to religion , it is not like , but most or many of the people will be of the same mind . regis ad exemplum — as it is in france , and spaine , and was in the dayes of queene mary , and then the believers in the land will not be able to beare the name of the land or nation , but of a small part thereof ; nor can it be well conceived how they should assemble in a nationall synod , for that , or any other purpose , when the magistrate is a professed enemie , nor doth god require it at their hands . answ. this is a weake answer : the christians under ner● were not like their prince , and it s not like but sincere christians will bee sincere christians and professe truth . even when the magistrate is an enemy . and . if your meaning be , it cannot be conceived how they should assemble in a nationall assembly when the magistrate is an enemy ; because it is not safe for feare of persecution . then you say nothing to the argument , because the argument is drawen from a duty , a nation professing the gospell after many backslidings are obliged to convene in a nationall synod , and are to renew their covenant with the lord , and your answer is from an ill of affliction : and if you meane that because the princes power is against their synodicall convening , this is nothing against the power of the synods that christ hath given to his church ; but if your meaning be that it is not lawfull to them to convene in a nationall synod to renew a covenant with god against the supreame magistrates will , i hope you minde no such thing● ; for so doe malignants a now alledge that wee never read of any reformation of religion in scripture warranted , but where the prince did contribute his authority , because he onely is to reforme , and he onely rebuked for the standing of the high places , but hee may soone be answered . . both israel and iudah were so bent to backsliding , that wee read not that ever the people made any reall reformation of religion , josiah , hezekiah and asa did it for them . but what an argument is this : iudah did never , for the most of the land , seeke the lord god of their fathers with all their heart ; ergo , the seeking of the lord god with all the heart is an unwritten tradition ? . princes are obliged to remove high places ; but are they obliged with their owne hands to breake all the images ? no , i thinke if they remove the high places by the hands of their subjects , or command their subjects to remove them , they doe full well . but i see not this consequence . ergo , princes onely are obliged to remove the high places , it followeth not . . if it be the princes part to command his subjects this duty of reformation and removall of the high places , then they may performe their duty without the prince . . there is a twofold reformation , one an heart-reformation . sure this is not the princes onely . all the land may repent without the king. there is another , an outward reformation . and that is twofold , either negative , or positive● negative is to refraine from ill , and the unlawfull and superstitious manner of worshipping god , as in new offices not warranted by his word , antichristian ceremonies , and a masse-booke , &c. certainly all the land are to abstaine from sinne , though the king command not : now all the reformation for the most part in both kingdomes is in obstinence from superstitious superadditions that defiled the worship of god , and to this there is no necessity of the magistrates authority , more then wee need● the kings warrant , to put an obligation upon gods negative commandements . all that is positive is the swearing of a lawfull covenant to observe and stand by the faith and true religion of the land , but i see no more a necessity that a king warrant the lawfull vow of twenty thousand , then the lawfull vow of one man , seeing it is a lawfull profession of christ before men commanded in the third commandement . and to the observance of that law of god , which god and conscience hic & nunc doe oblige us , there is no addition of a kingly authority by necessity of a divine law required to make it valid , no more then if all the kingdome at such a solemne day of humiliation , should all in every severall church sweare to reformation of life . . the apostles and christ positively did reforme religion , and the church without and contrary to the mind of civill authority , nor is it enough to say the apostles were apostles , but wee are not apostles , for upon this morall ground , acts . . wee ought rather to obey god than man , ) they reformed contrary to the magistrates mind . and wee doe but contend for that very same faith , jud. . which was once delivered to the saints . so to reforme is to seeke the old way , and to walks in it , jeremy . . to turne to the lord with all the heart , jeremy . and for this cause , jeremy . . iudah is sayd not to veturue to the lord with her whole heart , but fainedly , because when a zealous king reformed , them they returned not with all their heart . whence reformation of religion must bee the peoples duty , no lesse then the kings ; and i believe such a divine precept carrying the new sense of our malignant divines should bee black policy , not sound divinity , if any ierimiah or prophet should say ; amend your wayes and turne to the lord with all your heart , and put away your idolls and your strange gods , providing the king will goe before you , and command you so to doe . hence i say that 's a poore court-argument of parasites for kings . wee never read of any reformation of religion in israel and judah but when holy and zealous kings commanded the reformation ; ergo , the reformation begun in scotland without the consent of the supreame magistrate , and a reformation now prosecuted in england against the kings will is unlawfull . to which . i desire the malignant divines to receive these answers for justifying the zeale of both kingdomes in their reformation . . it is a question , if they question not the reformation according to the substance of the action , that is , if they are not offended that the queenes masse , the popery of prelates and divines under their wings , and their arminianisme , and socinianisme should be abolished , or if they condemne not the doctrine , but question onely the manner of abolishing such heterodox stuffe . if the former be said , i● is knowen , never malignant , prelate or other had grace , by word , or writing , to entreate his m●jesty for a reformation , and this is enough for the former . if they meane the latter , they bee very like the pharisees , who when they durst not question the doctrine and miracles of christ , they onely questioned the manner of doing . and sayd by what authority doest thou these ? but because they are joyned to the papists side , and fight under their banner ; it is most evident it galleth their stomacks , that popery , atminianisine , and socinianisme are cryed downe ; else the manner of doing a good worke , and such a necessary worke as reformation , would not have offended them so highly , as to move them to kill the people of god ; an error in the circumstances of a good worke is very veniall to papists and arminians . . let them give to us , since they argue from a practice , a warrant of any such practice , where a whole land went on in a negative reformation without the prince ergo , negative precepts , by this logick , shall lay no divine obligation on us , except it bee the kings will to forbid that which god forbiddeth , then suppose episcopacy and the ceremonies were the idoll of the masse established by a standing law , it should bee unlawfull for the kingdomes to forbeare and abstaine from idolatry , except the kings law forbid idolatry . what were this else but to say , we are obliged to obey christs will , but not except with a reservation of the kings will ? . this is an argument negative , from one particular in scripture , and therefore not concludent . for it is thus , reformation without the king wanteth a practise in the sc●ipture ; ergo , it is unlawfull , it followeth not , except it want precept , promise and practise , for the argument negative from scripture is onely undeniable in this sense ; and in this sense onely pressed by our divines against papists . and therefore it is like this argument , purgatory is not commanded in this chapter , idolatry is not forbi●den in this commandement , ergo , neither purgatorie , nor idolatry is forbidden in gods word . so let the adversaries give me a practise in the word of god , where a brother kept this order of christs three steps , mat. . first , to reprove an offender alone . secondly , before two or three witnesses . thirdly , in case of obstinacy , to tell the church ; and to these adde , that the man was by the church to be reputed as an heathen and a publican . and i hope , because such a practise we doe not read , yet it followeth not that it is unlawfull . so where read you a man forgiving his brother seventy seven times : ergo , it is unlawfull to forgive him seventy and seven times ? where read you that christ and his apostles , and the christian church in the new testament raised warre and armies either to defend or offend , but i hope anabaptists have not hence ground to inferre , then must all warres be unlawfull to christians , for wee can produce warrantable precepts , where we want practise . fourthly , where it is said , kings onely are rebuked for not removing high places , and kings onely are commended , because they are removed , therefore none should reforme but kings . this followeth no wayes , but onely kings by royall authority should reforme ; but it followeth not ; ergo , the people without the king are not obliged to reforme themselves in their manner , for i am sure , that the people should all universally resolve and agree , never to sacrifice in the high places and accordingly to practise : and to sacrifice onely in the place which the lord had chosen to place his name there , at gods expresse law commanded , deuteronomy . . deuteronomy . . . deuteronomy . . . . . deut. . . had beene a removall of the high places and a warrantable reformation , though the king should have , by a standing law , commanded that they should sacrifice in the high places , for the people are rebuked , because kings . . they burnt incense in all the high places , chronicles . . hosea . . and , a chronicles . . the reason why the high places were not taken away , is : for as yet the people had not prepared their hearts unto the god of their fathers . if then not sacrificing in the high places was the peoples duty , they were to remove the high places , in their place ; and so farre to reforme without the king , yea suppose the king command the contrary , the people ought to obey god , and the parliament may by gods law abolish episcopacy , popish ceremonics , and the popish service though the king consent not , upon this ground that those he the high places of england , for the which the wrath of the lord is kindled against the land. fifthly , the adversaries may read , chronicles . . that the strangers out of ephraim , and manasseh and simeon gathered themselves together to asa without the consent of their king , and did enter in a covenant to seek the lord god of their fathers . sixtly , the pastors of the land are obliged to preach all necessary truth , without the king , and accordingly are to practise what they preach ; now reformation is a most necessary truth , they are then to reforme themselves and religion without the king : for the word of god , not the kings will is the pastors rule in preaching , and hee is to separate the pretious from the vile , that hee may be as gods mouth , jeremy . . and ezekiel . . thou shalt speake my words unto them , that was the doctrine of reformation , not the kings words , vers . . but , thou sonne of man , heare what i say to thee ; yea pastors are to preach against kings and their sinnes , kings . . . . jer. . . ier. . , , . seventhly , if no reformation can be without the king , . people are not to turne to the lord , and repent th●m of the evill of their doings , and to prevent the babylonish captivity , or a worse judgement , except the king will , and all religion and. . church-worship must bee resolved ultimately on the kings will and pleasure : for if it be not the kings pleasure to reforme , the people must continue still where they were , and scotland who contrary to the will and heart of authority at our first reformation put away the masse and popery , and established religion in sincerity , is greatly to bee condemned . luther had authority against him , and the powers of the world , it was one point of reformation that john baptist tooke up , against the law of the land to preach against herods sinne ; for if popery be in a land , to leave popery is a great degree of reformation , and if the people , without the prince , may goe on in the greatest step of reformation , why not also in the lesser ? except you say the people without the king , are not to abstaine from the grossest idolatry under the sunne , which is to worship and adore the worke of the bakers hands . mr. mather , mr. thomson . the name church , cor. . , . . , . . is plainly given to that company that did assemble and come together for performance of spirituall duties , and for the exercise of spirituall gifts , as acts . . acts . . . . . . cor. . . . . . ioh. . which places doe abundantly shew that a company gathered together to one place is called by the name church , as cenc●rea , rom. . . which could not containe many congregations , being but the prot of corinth . answ. we seeke no more , if it be called a church which conveneth for performance of spirituall duties : as some of your places doe well prove ; ergo , no assembly should have the name of church , but such as assemble for word and sacraments ; this now you cannot affirme , and it followeth not , the church spoken of matthew . is not assembled to word and sacraments , but to bind and loose on earth . the meeting , cor. . . is not for word and sacraments , but to deliver to satan , for ought wee can read , the word church , acts . . is not an assembly for word and sacraments ; but to heare how god had opened the doors of faith to the gentiles , and whether this was preaching of the word and receiving the sacraments , or rather a matter that concerned the apostles and elders that they might not thinke hard to preach the gospell to the gentiles , i leave to the judicious reader ; and if to be received of the church , acts . . be a matter of word and sacraments , let all judge . and if to lend a decree of a synod , acts . . be the act of a church assembled for word and sacraments , let the world judge : and therefore all these places doe strongly confirme a presbytery assembled for acts of iurisdiction , and matters that belong to many churches , as is most cleare , acts . . acts . . acts . . and seeing wee finde the name ( church ) given to a meeting assembled onely for discipline or things that concerne many churches , for any thing wee can read or observe from the word : as acts . . acts . . . matthew . . and also the word church given to a meeting assembled for the word , cor. . cor. . . , , . rom. . . and not for acts of jurisdiction for ought that wee can collect from the word . i beseech you , brethren , why doe we contend ? if the word church , be a meeting of persons assembled to one place , for spirituall duties , sometimes for word and sacraments onely , sometimes for acts of jurisdiction onely , then is the word church , by our brethrens argument taken both for the congregation , and for the elders of one , or of diverse churches ; and so wee have our intent . and we desire our brethren to prove ( which they must prove , if they oppose our principles ) that the word ( church ) is never taken for the eldership onely , in all the word of god , but these places prove the contrary , as i have shewen . . whereas our brethren say ; a company gathered into one place ( which is nothing else but a congregation ) are called by the name of a church . i answer . such a company is onely called by the name of a church , as i have proved ; for a company meeting for discipline onely , matthew . cor. . . is a church also . . it is false that a company gathered in one place are nothing else but a congregation . as you take the word ( congregation ) for to you ( congregation ) is an assembly of men and women meeting for word and sacrament with the elders of the church , i appeale to the judgement of our reverend brethren ; if the church , mat. . . assembled to bind and loose , if the church , cor. . . ( though the text speake nothing of the word ( church ) assembled to deliver to satan . if the church assembled , acts . . acts . . to heare things which concerned the apostles , and many churches , rather then one ; if the multitude convened , acts . . to heare the decree of the synod read , and if the church of apostles and elders from antiosh and ierusalem . acts . . be a congregation or a congregationall church assembled for word and sacraments , as the word church is taken , acts . . cor. , , . mr. mather , and mr. thomson , num. . . the children of israel which were not the church of officers layd on hands on the levites , therefore when a church hath no elders the people may conferre ordination , and it is not to be tyed to the presbytery onely . hence other of our brethren say , ordination is but accidentall to a ministers calling , and may be wanting , if the people shall chuse , in the defect of elders . answ. here two poynts are to be discussed shortly . . if ordination belong to the people . . if ordination to a certaine stick be necessary , for certainly the people doe not call but to a certaine flock . to the first i say ; there is not a place in all the word of god where the people conferre ordination to the pastors of the new testament . therefore our brethren flee to the old testament to prove it from the levites who received imposition of hands from the children of israel ; but our brethren hold , that the calling of the levites and of the pastors of the new testament are different , as the officers and churches of the jewish and christian church are different . . our brethren grant pag. . that it wanteth all example in the new testament that the people lay on hands . . these who layd on hands on the levite , num. . were elders and ( our brethren say , ) it is like they were , but. . they did it not as elders . . but as representing the people , not as elders civill , for that belonged to aaron and his sonnes , levit. . else it will follow that where the church hath no magistrate to lay on hands , the church may doe it . nor did they lay on hands as ecclesiasticall elders , because what these which layd on hands did , they did as from the congregation for . these levites were taken in stead of the first borne of israel and not in stead of the first borne of the elders only , num. , . . they were presented to the lord , as an offering of the children of israel , not of the elders only . . when the multitude brought an oblation , the elders put their hands on the head of the sacrifice levit. . . in stead of all the multitude . answ. these who layd on hands , did it as a worke peculiar to the elders , because the elders were a part of the first borne , who by office were elders , and in whose stead the levites were assumed , num. . . . else the church of israel being a constituted church before this time , wanted officers , which is against all truth . . we grant the magistrates layd not on hands , but they who layd on hands did it as ecclesiasticall elders . and the reasons against this conclude not . . the first reason concludeth not because these who layd on hands were the first borne , who by office were church men . . the other two reasons prove nothing , for because these who layd on hands , did lay on hands as representing the whole congregation , alas it doth no wayes conclude that they layd not on hands as it is a works peculiar to them as elders , for the priest offered sacrifice first for his owne sinnes , and then for the peoples , heb. . . and so did represent the people . but , i hope , it followeth not that therefore the priest did not sacrifice as a priest , and by vertue of a peculiar office , but onely as a principall member of the congregation . . what if there be no elders in a single congregation , as our brethren suppose there were no elders in office in israel to lay hands on the levites ? it will not follow therefore , the people are to lay on hands , except there were no elders in all the land or nationall church to lay on hands . and though i thinke imposition of hands not so essentiall perhaps as a minister can be no minister without it , yet i thinke not so of ordination ( for these to mee are as different as the authoritative calling of a minster , and a rite annexed to that calling ) because none can be a minister in a constituted church , but one which is called of god as was aaron . but you will say , in a church , in an island one may bee a pastor without any ordination , if the people elect him , and there be no elders to ordaine . i answer , it is true : but so many pastors send a pastor to bee a pastor to a congregation , though that congregation never chuse him , as possibly they bee for the most part popish , or unwilling , yet both cases are extraordinary and the church not constituted and established . m. mather , if the people may elect officers , then in some cases they may ordaine them ! also , because ordination is lesse then election , and dependeth , upon it as a necessary antecedent , and it is nothing but a● consummation of election , or the admission of a person into the possession of that office , whereto hee had right before by election . if then a single congregation may elect , which is the greater , they may ordaine which is the lesser . answ. ordination is the more , and election the lesse ; for ordination is an act authoritative of the presbytery , tim. . . and , for ought i see , the authors might argue thus , the people may ordaine ; ergo , they may preach and baptize , for all the three are presbyteriall acts given to men in office . . some doubt if i said rightly in my former treatise , that ordination is prior to election , because ordination is that whereby a minister is made a minister , and election that whereby he who is a minister first by order of nature , is made the minister of such a fl●ck . i will not contend with any of either sides for order . but when i said so , i tooke the word ( election ) for the peoples actuall receiving and their compleat taking him for their minister , after hee is now ordained a minister this is his installing in his office. and my reason is ; because the peoples naming of such a man to bee their pastor doth stand with his never being their pastor ; hee being unwilling to be their pastor , and the presbytery thinking it unfit hee be the pastor of such a people . . the people elect him as a pastor to be their pastor , they doe not elect him as a gifted man. and whereas some say . acts . . , . election of seven men to be deacons goeth before ordination and imposition of hands , v. . answ. election of the people goeth before ordination in the relation of luke , true ; ergo , election is prior by order of nature , it followeth not . but acts . ordination of matthias ( god casting the lot upon him , vers . . ) is prior to the peoples electing of him , for the peoples appoynting of two , vers . . cannot be their election ; for they were to elect one , but i submit to the learneder my thoughts in this . as also my tearming paphnutius neither bishop nor elder at the councell of nice , which i did not as denying him to bee a bishop , but because hee was called to that councell of nice where as before hee had beene deprived , but was restored by constantine , though in the estimation of these who contended for the single life of priests , whose corruptions paphnutius opposed , hee was in an ecclesiasticall sense neither bishop nor presbyter but deprived from both . but let the righteous rebuke mee , and it shall be as oyle to my head. . it cannot bee that election of the people is the whole calling of a man to the ministerie , and ordination onely a supplement and an consummatory rite , or a benedictory signe which may bee spared . . because by the imposition of the bands of the presbytery , timothy was made a minister , timothy . . paul and silas separatted to preach to the gentiles , acts . , , , . the deacons ordained , acts . . and this is enjoyned with the right manner of acting it to timothy , timothy . . timothy . . as a ministeriall act . . a ministeriall caling standeth in an authoritative sending , romans . . and i see not well how the people themselves doe send a minister to themselves . ( ) the people have not either formally , or by any grant of christ , vertually , the keyes committed to them , how then can they give the keyes to pastors ? . people may as the sheepe of christ , ioh. . decern his voyce , and so have a power of election of their owne pastors , nor doth this make good which our brethren say . mr. mather sayth , that because they are all taught of god , esa. . . and they knew christs ' doctrine , joh : . therefore they may judge of a ministers fitnesse , for it is plaine that there it a twofold knowledge ; one of christians , esal . . . not denied to women and believing children , who cannot lay on hands nor ordaine ministers , as the presbytery doth , timothy . . acts . . acts . . . timothy . . timothy . . but for trying of ministers if they bee the sonnes of the prophets and must be apt to teach , timothy . , . able to convince subtile hereticks and gain-sayers and to put them to silence , titus . . . there must be in a constituted church a colledge of pastors and prophets to try the prophets , with a presbyteriall cognizance . but here some object . if election bee absolutely in the h●●ds of the people , then is the peoples will , because will , the absolute determiner who shall be the pastor to such a flock ; but people certainly may erre , therefore the presbytery must bee the last determiner in election ; and people have onely a rationall consent , and if their consent be irrationall , the presbyter must chuse for them . i answer shortly in these propositions . pro. neither is the people infallible in chusing , nor the presbytery infallible in regulating the peoples choice , yet is power of regulating the choice , the presbyteries due , nor power of election to be denied to gods people . . pro. you must suppose the church a settled and an established church of sound professors , for if the congregation or presbytery , either of them be , for the most part , popish , arminian or unsound in the faith , in so far hath christ given neither power to the one , or other . . prop. when it is acknowledged by both people and presbytery , that of two or three men , any one is qualified for the place , then the man is absolutely to bee referred to the peoples choice , and though the people give no reason why they chuse this man , rather then any of the other two , yet i● the peoples choice reasonable , for no doubt acts. . there were more men then these seven of good report and full of the holy ghost , and fit to be deacons , therefore the multitudes choice of these seven , and their nomination of them to be apostles rather then the nomination of any other men is rationall and approved by the twelve apostles , though they give no reason ; yea , though nicolas be the s●ctmaster of the nicolaitans ( as the learned thinke ) yet the election is ecclesiastically lawfull and needeth not that a reason be given to the apostles . . prop. we never read that in the apostles-church a man was obt●uded upon the people against their will. and therefore election by the people in the apostolique church , as acts . . acts . , , . revel . . . acts . . must be our rule , any election without the peoples consent must be no election , for if it please not the whole multitude , as acts . . it is not a choice . . prop. we must distinguish election and regulation of the election . . there is a regulation of the election , positive ; and a regulation negative . hence the presbyteries power consisteth only in a negative regulation of the peoples choice , not in a positive ; for example , election is an elicit act of the people , and their birthright and priviledge that christ hath given to them , and it cannot be taken from them ; if there be any election , it must be made by the people , the presbytery even in case of the peoples aberration cannot usurpe the act of election ; because the apostles , who yet had the gift of discerning spirits , in a greater measure then the multitude , remit the choice of the seven deacons to the multitude ; ergo , the presbytery should doe the same ; yet may the presbytery negatively reggulate the election , and if the people out of the humour of itching eares chuse an unfit man , in that case the presbytery may declare the election irregular and null ; as suppose the multitude , acts had chosen such a man , or all the seven men , like simon magus , the twelve apostles by their ministeriall power might have impeded that election , or rather nomination as irregular , and put them to chuse other seven men ; but the apostles could not have chosen for them other seven , for then election should have bin taken out of the peoples hands ; hence that distinction of elicit and imperate acts , even as the understanding commandeth and directeth the will to such and such elicit . actions , and regulateth the will therein , and yet the understanding can neither nill , nor will , and the king may punish pastors who preach hereticall doct in & vitiate the sacrament ; but the king can neither preach the word himself , nor administate the sacraments ; so the presbytery may regulate negatively and hinderth election of an unfit man , but the presbytery cannot do , as the p●elate did who would name a man to the people , and desire their consent ( but consent is not all , the presbytery and neighbour congregations have consent , but no elective liberty given them by christ ) but if the people refused their consent , he prelate without more a do , chose and ordained the man , and so he was obtruded on the people without any election at all . ordination of an ordinary pastor is always to a certain flock , act. . . pet. . . rev. . . yet here must we distinguish'd dedication to christs service by the office . . the exercise of the office , in the former respect the pastor is a pastor every where , and may be sent as a pastor to plant churches , but ratione finis . he is primariò principally to feed this flock , and secundario and ratione med●i , secondarily , while he feedeth this flock , he feedeth the church universall . mr. mather , if people may not m●dle with ordination , because it is proper to timothy and titus , this may prove that they were bishops who did ordaine elders there alone , which ministers may not do there ; for these epistles are not written to them , as bishops alone , nor as elders alone , but as to a mixt state , including the people . answ. some parcells of these epistles are written to timothy and titus as evangelists , such as none may now do but they only , ●● tim. . . tit. . . tim. . . and some other things which they gave in charge to elders . . some things are written to them as christians , as tim. . . tit. . . & finaliter or objectively all is written for the churches good ; but ( ) the builk of the epistle is written to them as elders , and is a rule of perpetuall government , and especially , tim. . . . tim. . . for these and the like they were to doe with the presbytery , as is cleare , tim. . . object . the congregations of jerusalem were not fixed in their members and officers , onely the apostles preached to them ( if they were many congregations , which is possible ) in a circular way , now one apostle to this assembly , then another . but in regard not one paster could say ( this is my flock , not this ) nor any flock could say ( peter is our pastor , not andrew . ) therefore there was no church-state in any of these congregations as where there is not a head of a family and members , there is not a family , and so you prove not jerusalem a presbyteriall church over many fixed and formed churches , as they are in scotland , and if the apostles were pastors in a circular and fluid way to many congregations , every one was a pastor to many congregations and so elected by many congregations : which is absurd . ans. . fixed or not fixed cannot vary the essence of the government . . the priests , levites , and prophets teaching in the wildernes from place to place , and the people by war scattered to sundry tribes , doth not make these meetings not to be under the government of the great sanedrim , more then if the meeting made a fixed synagogue , divers members and dverso heads in one family occasioned by death , and pestilence , diverse souldiers and new commanders in a regiment , diverse inhabitants , yea and weekly altered rulers and watchmen in a city , doth not infer that that family , regiment , and city is not under one government of the city , one of the whole army , and one parliamentary law of the whole kingdome ; no more then if all were fixed in members and heads . . churches their persecution may have both members and teachers removed to a corner , and altered , yet they remain the same single congregation having the same government . . officiating in the same word , seales , censures , by peter , to day , and by andrew , to morrow , though members also be changed , is of the same species and nature , even to the worlds and , if we suppose the church of ierusalem to be one congregation induring a patterne these sixteen hundred yeares , members and officers must be often altered , yet it is one congregation in specie , and one single church in nature , though not in number , and the government not altered , through the fluidity and alteration of members and officers , as it is the same parliament now which was in the raigne of king iames , though head and members be altered ; fluidity and alteration of rulers and members must be , by reason of mortality accidentall to all incorporations , and yet their government for all that doth remaine the same in nature , if these same lawes , and government in nature by these lawes remaine . chap. . sect . . why we doe not admit the members of the churches of old england to the seales of the covenant . quest. i. vvhether the seales of the covenant can be denyed to professors of approved piety , because they are not members of a particular visible church , in the new testament . our brethren deny any church communion , and the seales of the covenant , baptisme , to the children of beleevers , the lords supper to beleevers themselves , who come to them from old england , because they be not members of the particular congregation to which they come , and because there is no visible , church in the new testament , but one particular parish , and all who are without a particular parish , are without the visible church , and so are not capable of either church censures , or the seales of the covenant , because 〈◊〉 have right to the seales of the covenant , but onely this visible church . we hold all who professe faith in christ , to be members of the visible church , though they bee not members of a visible congregation , and that the seales of the covenant should not be denyed to them . and for more full clearing of the question , let these considerations be observed . first , dist. all beleevers , as beleevers , in foro dei , before god have right to the seales of the covenant , these to whom the covenant and body of the charter belongeth , to these the seale belongeth , but in foro ecclesiastico , and in an orderly church-way , the seales are not to be conferred by the church upon persons because they beleeve , but because they professe their beleeving : therefore the apostles never baptized pagans , but upon profession of their faith . second dist. faith in christ truely giveth right to the seales of the covenant , and in gods intention and decree , called voluntas beneplaciti , they belong onely to the invisible church , but the orderly way ●f the churches giving the seales , is , because such a society is a professing or visible church , and orderly giving of the seales according to gods approving will , called , voluntas signi & revelata , belongeth to the visible church . third dist. the church may orderly and lawfully give the seales of the covenant to those to whom the covenant and promises of grace doth not belong in gods decree of election . fourth dist. the church may lawfully adde to the church visible , such as god addeth not to the church invisible , as they may adde simon magus , and the church may lawfully cast out of the visible church , such as christ hath not cast out of the invisible church , as the church may excommunicate regenerate persons for scandalous sinnes . fift dist. then the regenerate excommunicated have right to the seales of the covenant , as they have to the covenant , and yet the church doth lawfully debarre them , hic & nunc , in such a scandalous case , from the seales of the covenant . wee hold that those who are not members of a particular congregation , may lawfully be admitted to the seales of the covenant . first , because those to whom the promises are made , and professe the covenant , these should be baptized . but men of approved piety are such , though they be not members of a particular parish . the proposition is peters argument , act. . . secondly , those who are not members of a particular church may be visible professors , and so members of a visible church , ergo , the seales of the covenant belongeth to them . thirdly , the contrary opinion hath no warrant in gods word . fourthly , the apostles required no more of those whom they baptized , but profession of beleefe , as act. . . can any forbid water that these should not be baptized , who have received the holy ghost , as well as we ? act. . . if thou beleevest with all thy heart , thou mayest he baptized : no more is sought of the jaylor , act. . . . the authour saith : to admit to the seales of the covenant , is not an act of christian liberty , that every christian may dispense to whom he pleaseth , but an act of church power given to the ministers , to dispense to those over whom the holy ghost hath made them overseers ; but we have no ministeriall power over those of another congregation , and who are not members of a particular congregation . answ. first , to dispense the seales to whom we please , as if mens pleasure were a rule , were licentiousnesse , not christian liberty . there may be a communion of benefits , where there is no communion of punishment : beneficia sunt amplianda . secondly , it is false that pastors have no ministeriall power over those who are not of their congregation ; for if so , all communion of churches should fall , for letters of recommendation from other churches , whereof they are members , cannot make pastors of new england to have a ministeriall power over those of another congregation , as set over them , by the holy ghost , as they are set over their owne parish , to whom they be onely pastors , having ministeriall power , by a church covenant , and the peoples ordination , as our brethren teach . . manuser . those over whom ( saith our authour ) we have no power of censure , over those we have no power to dispense the communion . now if we should censure any such for drunkennesse , or other scandals , who are not of our congregation , it should be a non habente potestatem , an act done by those who have no power . answ. the major proposition by your owne doctrine , is clearely false , for you say your a selfe , strangers sojourning with us , members of other churches , knowne not to be scandalous , are admitted to the lords supper ; yet can you not excommunicate strangers , sojourning for a time , falling in scandals . for , first , to you they are without , how then can you judge them ? as you say . secondly , you have by the holy ghost no ministeriall power over them , as over your owne flocke , as you expone , act. . . thirdly , you looke aside at excommunication , for those of other churches consociated in a classe , we doe lawfully excommunicate and censure ; for excommunication is not a cutting off of a person from one single parishionall church onely , as you imagine , but a cutting off of a person from all the visible churches consociated : first , because he is delivered to satan , and his sin is bound in heaven , in relation to all the faster churches , and is so to be esteemed , and not in reference to the one single congregation , whereof he is a member . secondly , all are to be humbled and mourne for his fall , and to consent he be cut off , and not one single congregation onely . thirdly , all consociated churches shall be leavened , by keeping church-fellowship with such a lumpe . fourthly , all are to repute him as a heathen , and a publican . fifthly , all are to admonish him as a brother , thessalon . . . sixthly , all are to forgive him , and receive him in church-communion , if he shall repent , and occasionally to edifie him as a brother . the seales of righteousnesse of faith a saith the author ) are not seales to the faithfull as such , but as they are joyned together and consederate in some visible church , none but in a visible church may dispense the seales , in the o●d testament , none were partakers either of the passeover , or of circumcision , unlesse they were either israelites borne , or proselytes in the church of israel . we read not that job and his friends , though righteous through faith , were circumcised , nor would they have omitted to speake of circumcision , as of a pertinent evidence of the corruption of mans nature , of which they speake much ; the sacraments ( saith this same author b are not given to the invisible church , nor to the members thereof as such , but to the visible particular churches of christ , and to the members thereof ; therefore the seales are not to be givento those , who are of no particular visible church ? answ. . the seales of the covenant are principally given to the invisible church , as the covenant it selfe in gods decree of election is especially made with the elect , and such as shall never fall away , as is cleare , jer. . . jer. . . esay . heb. . . . and the invisible church as such , as a number of beleevers have onely right before god to both covenant and seales , yea and consequently are onely christs body and spouse , and redeemed saints , and so onely have all the power of the keyes , and the ministeriall power of dispensing the seales , and by our brethrens doctrine , the visible church not as visible , but as the true body , spouse , and bride of christ , & so as the invisible company of the redeemed ones have the seales , and covenant , and so all ministeriall power of christ is given unto them . . it is true the orderly and ecclesiasticke way of dispensing the seales , is that they bee dispensed onely to the visible church , but this visible church is not one parish , but all professing the faith of christ , though they be not joyned in one visible parish by one church oath , as the author meaneth : for the saints in scripture , as cornelius , the eunuch , the jaylor , did professe and visibly evidence their faith , and so that they were capable of the seales by desiring to be saved , and saying , what shall we doe to be saved , by trembling at the word of god , by asking the meaning of the word of god , which expressions are in many not in-churched to particular congregations , not did the apostles aske if they were members of one parish before they baptized them , but if they beleeved in christ. . whether job , his friends , melchisedeck , lot , and others the like were circumcised , we need not dispute , but that they were not circumcised , because they were not in a visible church estate with abraham , is a question and uncertaine , and therefore not sure to be a foundation of new opinions in church government ; but though it were granted , it followeth not , because none were circumeised but abrahams seed , and all , and onely abrahams seed were circumcised , therefore none are to be baptized but those who are members of one particular congregation : alas this is a weak● consequence , rather it followeth all borne of jewes were circumcised , ergo all borne of christian parents are to be baptized ; and we see not but sacrificing was restricted to the visible church , no lesse then circumcision , yet job sacrificed to god , job . and chap. . the author addeth the difference here is . the circumcised in israel might rightly keepe the passeover amongst themselves , because the whole nation of israel made but one church , and the officers and ministers of any one synagogue and the priests and levites were ministers in ●●mmune of the whole house of israel , in proportion whereunto they that are baptized in any particular church may in like manner require the lords supper , if there be no other impediment , in regard of their unfitnesse , to examine themselves , which is a thing requisite , to receive the lords supper , more then was required to receive the passeover . but now because the churches of the new testament are of another constitution , then the nationall church of all israel , baptisme in one church doth not give a man right to the lords supper in another , unlesse the officers of the one church were officers of all ( as in israel they ●er● ) or unlesse that one church and the officers thereof did recommend their right and power to another . answ. . it is true , in the one church of israel there was something typicall , that is not in our churches , as one temple , ●●e high priest , one place of sacrificing , one priesthood , one a●ke , &c. but this was peculiar to israel , as such a specifice church , and typi●ied also the externall visible unitie of the whole visible church of the new testament in professing one lord , one faith , one baptisme , one externall communion , and government externall , de jure : but this agreed not to the church of israel properly as a church ; for as a church of a nation they might convene and assemble themselves in one nationall assembly to reforme religion , to renew a nationall covenant , to turne away a nationall judgement , to make nationall acts , that they should seeke the lord god of israel , and put away strange wives , deut. . chron. . , . nehem. . and this is morall , yea naturall to a number of churches united in one nation , and no wayes typicall . . the proportion betwixt israel and a parishionall church is questioned , the author beggeth what is in question , for it is evident that in gods word there is a visible church of many congregations , associated in many visible acts of government . . if the church of israel and the churches of the new testament be of different constitutions , as anabaptists , arminians and socinians teacheth , we shall try . i affirme that the constitution in matter and forme was one with the christian visible church . . our brethren bring arguments from the constitution of the church of the jewes , that for matter they were a holy people , a royall generation , for forme they were united in one church-state covenant-wayes , as they prove from deut. . . separation from sinne and the wicked world , but not from the worship of god , was commanded to them , psal. . , . esay . . cor. . . levit. . , . communion with the wicked was forbidden to israel , chron. . . chron. . . but communion in worship both in the synagogue and temple was commanded to them . . that god required not morall preparation in them for eating the passeover , as he doth in us , before wee eate the lords supper , i conceive to bee an untruth . . because not to prophane the holy things of god , and not to take gods law in their mouth and to hate to be reformed , psal. . . not to sacrifice with bloody hands , esa. . , , &c. psal. . , , . esa . . was morall , and did bind and oblige the jewes as they doe us , and chron. . . the postes are sent to gather the people to the passeover , charging them to turne to the lord god of their fathers , not to be like their fathers ; and it is cleare by hezekiab● prayer , ver . , . good lord pardon him that prepareth his heart to seeke the lord god of his fathers , though he be not cleansed according to the purification of the sanctuary , vers . . and the lord hearkened , and healed the people . ergo , there was required a preparation of the heart for the right eating of the passeover , besides the typicall and ceremoniall preparation . yea god counted the ceremoniall preparation voyd of the morall preparation , but abomination , as esa. . . esa. . , , , . and josiahs passeover is commended from this , kings . ( as junius well observeth ) that none did with such care and zeale , as josiah did prepare the pr●es●s , the people and himselfe for the passeover , in removing all id●latry and abominati●n , and in renewing their covenant and resoluti●n , vers . . to walke after the lord , and to keepe his commandements with all their heart , and with all their soule . . the uncleane and uncircumcised in heart were no more members of the true and invisible church of the jewes , and of christs mysticall body , his spouse , his royall generation , then sodom and gomorrah , esa. . then the ethiopians , amos , . . then ammon and moah , j●r . , . as in the new testament , and the true invisible church amongst them , as amongst us were kings and priests unto god , exod. . . . psal. . . as we are , pet. . , . rev. . . . amongst them no man could invade the priests office , or runne unsent , no more then under the new testament , heb. . . tim. . . though they were to rebuke one another , levit. . and they had sacrifices for sins of ignorance , levit. . . . the place seemeth not to want difficultie , how many sacrifices would men offer , how often , yea while they were going home from jerusalem ( which was a long journey to many ) they might fall in these sinnes of ignorance , and as a master paget noteth there was no dispensation for this law , yet when abraham travelled three dayes to mount moriah from beersheba in the south , and some of the tribes northward , would bee al 's farre distant , it would be seven dayes journey to many ; therefore the text is , if be sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ignorance , or through ignorance , that is , meerely of ignorance , as when a man in drunkennesse killed a man , he shall offer a trespasse offering for it , the jewes call it in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timgnol , magnal , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 megnal signifieth pallium , if he sinned with a cloake casten over his eyes , and b weemes said the sinnes were done of ignorance , not ignorantly , or the word in the hebrew , is vel notificatum fuerit ei peccatum ejus , when the conscience is wakened and convinced , and he can finde no rest , let him offer sacrifices . and a third step was excommunication and casting out of the synagogue after the captivity , which are the very degrees of our church censure . they answer , israel had civill c government which we have not . i answer , deut. . . he that will not hearken to the priest ( that standeth before the lord to minister ) or unto the judge , even that man shall dye . he saith not , hee that hearkeneth not unto the people . . they say they could not in israel forgive one anothers sinnes , as we doe in the new testament . answ. it is a divine law in the old testament , they were to forgive even their enemies , prov. . . &c. a robinson saith , no church hath the absolute promise of the lords visible presente , which that church then had , till the comming of christ , gen. . . and . . exod. . , . it was simply necessary that the messiah should be borne in the true church . . in their deepest apost asy god shewed them some signes of his presence , by raising up some godly king , priest , or prophet . answ. that they had prerogatives above us is cleare , rom. . , , . rom. . . and that in other respects , farre more excellent , wee have prerogatives above them , is as cleare , cer. . , , . matth. . , . so one christian church have prerogatives above another , but the essentiall constitution of the church of the jewes , and ours is one . . they were a ro●a●d priest-hood , a people holy to the lord , the covenant made with them , as with us . . to them one little leaven , leavened the whole lumpe . . separation from sinne and idolatrous worship was commanded them , as it is us . . amongst them , none who hated to be reformed , were to take the law of god in their mouth . but to returne to our author , it is a false ground that one that is baptized in one church , hath not right to the lords supper in all churches , for if he be baptized to christs death , he is baptized to all churches . and . professedly in covenant with god in all churches , and so hath right to the seales of the covenant in all churches , for gods covenant is not principally and first made with a parishionall congregation , but with the catholike and universall church comming under the name of israel and iudah ; and secondarily with a parishionall congregation . is a beleever a member of christs body in one congregation and not in all congregations ? hath he the keyes as a member of christs body , and a dwelling house for the holy spirit in one congregation , and loseth them and the holy spirit both when he goeth to another congregation ? manuscript , those who come from england to us are under publike scandals and reproach . it is an offence that they come to us , as members of no particular church visible , ( for they leave that relatiin where they left their habitation ) but of one nationall church , whereof christ hath given us no patterne in the new testament , and in 〈◊〉 he hath appointed no nationall worship to be performed . answ. it is admirable that leaving a parishionall church in england , they leave not the true visible church , so all the parishionall churches in england must be separated from , as ●●om no churches ; yet in that church , many of you had your baptisme , your conversion to christ , your calling to the mini●e●● . . how can it be an offence to be members of no independent churches in england , whereas no such may be had there ? . is it a fault to be members of a nationall church ? see if act. . act. . act. . there be not a church-meeting , and publike exercise of praying , discussing of matters by the word , choosing of officers , refuting of false doctrine ? this is worship , and it is not the worship of a particular church , but there be no true churches but yours , and all are in offences and scandalls , who are not members of your churches ; this a augustine layeth to donatists , this b pareus layeth upon au●baptists , that they taught , they onely were the true church . i conceive our deare brethren are not of this mind . manuscript , it is a publike offence , that though they were baptized in some parish church in england ( saith the author ) upon som● covenant and stipulation of parents , or god-fathers , which also was without warrant , yet they come to the lords table , without any publike profession of their faith or repentance ? answ. to say nothing of god-fathers , who are civill witnesses , that the parents shall take care to educate the childe , in the true faith , we see no publike profession by a church-oath , ( as you meane ) in the church of corinth , but onely that every man was to trye himselfe , and then to eate , nor in the apostles church at all , if you debarre them from the lords supper , who are not inchurched by your oath , all the reformed churches on earth did never worthily eate and drinke the lords body and blood . it is ( saith he ) a publike offence , that in the parish communion ( which not communion of spirits , but cohabitation begetteth ) they partake with all ignorant and scandalous persons , not excluding drunkards , prophane swearers , whereby it commeth to passe that not a little leavin , but a great measure of leavin doth deepely leavin the whole lumpe . answ. this tolleration of drunkards and swearers in the lords church , and at his table , infecteth and is apt to leavin all , with their evill conversation , but doth not leavin the worship to the fellow-worshippers , nor is the sinne of private persons , yea nor of our ministers , who hath not power to helpe it , ( but it is the fault of the church ) except you make no separation from a church where a scandalous person is tolerated ( for suffering moe or sewer doth not vary the spece ) to be a sin publickely to be repented , before any can be members of your church , which is prodigious to us . fourthly , it is a publicke offence ( saith the authour ) that they have worshipped god , according to the precepts of men , &c. answ. this is the crime of conformity which i wish were publickely repented , by all which hath defiled themselves with submitting to a antichristian government , and the will-worship of men , yet doth not this make ministers no ministers , so as they must receive ordination to the ministery of new . peters fall took not away his apostleship , nor jonah● flying from god , nor davids adultery made them not leave off to be prophets . other arguments that i find in papers from new england are these : first , there is not a church ( say they ) under the new testament , but a congregationall church , so it will follow , that as city priviledges belong onely to the citizens and their children , so baptisme and the lords supper , being church priviledges , belong onely to the members of particular churches , and their seed ; and that seeing sigillum sequitur donum , to apply them to any other , is to abuse them . as the scale of an incorporation is abused , when it is added to confirme a gift to one who is not a free man of that incorporation , he being incapable thereof . answ. first , the case is not here , as in earthly cities , a man who is a free citizen in one burrough is not for that a free citizen of all the burroughes and cities on earth ; nor is he who is civilly excommunicated and cast out of his city priviledges in one city , cast out of his city priviledges in all other cities , whereof he is a free member : and the reason is , there is not one common owner , and lord of all the cities on earth , who can give , or take away , in a law-way , city priviledges ; but the case is farre otherwayes in the priviledges of visible churches , for he who is a member of one visible congregation , is by his baptisme , and sincere profession , and his professed standing in covenant with god , a member of all visible congregations on earth , as he is baptized in all congregations on earth ; and if he be excommunicated out of a single congregation , he is excommunicated out of all , and loseth right to the scale of the lords supper , in all visible congregations , as his sinnes are bound in heaven to all also , for that one common head and saviour , who giveth him right to the seales of christs body and blood in one , giveth him right to these seales in all . for we worthily communicate with christ in his body and blood , 〈◊〉 his body was broken , and his blood shed for one single visible congregation , but as broken and shed for the whole 〈…〉 universall . but this forme of reasoning utterly abolisheth all communion of churches , nor can a member of one noble church be capable of the seales of grace in another visible church , because he is not a member of that visible church , no more then one is capable of the priviledges of paris , who is onely a citizen of london , and not a citizen of paris . if it be said , one who is a member of a visible church , may receive the seales in another congregation , if he be recommended by letters , as a sound professor , to that other congregation . i answer , recommendatory letters can never give a church-right to the church-priviledges of the seales of the covenant , they doe but onely notifie , manifest , and declare the church-right , which the man had before . ergo , either he cannot in any sort be capable of the seales of the covenant in another congregation , then his owne , whereof he is an inchurched member , which destroyeth all communion of sister churches , or if he be capable of the seales in another congregation , he was capable and h●d a church-right , in himselfe , before he received reconime●●a●ory letters : yea , these whom we recommend by letters as ●it to partake of the sacraments in another congregation , ●● presuppose they have church-right to the seales in another congregation visible , then in their owne , whereof they are members ; except our testimony be false . ergo , before our recommendatory letters , the person of approved piety was a member of all the visible churches about , hoc ipso , and by that same reason , that he is a member of one visible congregation ; yea peter clearely insinuateth that all who have received the holy ghost , are to be baptized , act. . . as philip , act. . . and that if the eunuch beleeved , be might be baptized . so that faith , to speake properly , doth give us right to the seales , and to speake accurately , a visible profession of faith doth not give a man right to the seales of grace , but onely it doth notifie and d clare to the church , that the man hath right to the seales because he beleeveth , and that the church may lawfully give to him the seales , and that profession is a condition required in the right receivers of the seales in an ecclesiasticall way ; but faith giveth the right to these seales , and because the faith of the beleever goeth with the beleever , when he goeth to another visible congregation then his owne , that faith giveth him right to the seales in all places , and in all congregations : for faith giveth right to receive christ sacramentally , not in one congregation onely , but in all , and a visible profession doth , as a condition notifie this faith , and church-right in all congregations . ergo , the man hath right in all congregations , as he hath right in a parishionall church . but our brethren reply , peter might baptize cornelius , though he was no member of a visible congregation , because the apostles being ●fficers in al churches , might dispense the seales in all churches : but ministers now are pastors onely of the determina●e flocke , over which the holy ghost hath set them , therefore they have not citie seales at their power to dispense to any other then to citizens . answ. peter his argument to baptize is not from a temporall reason , that endureth for a while , but from a morall argument of perpetuall equitie and necessitie , till christs second comming . he that beleeveth and hath received the holy ghost is to be baptized . but many out of church-state , and who are not members of a particular congregation , have received the holy ghost , and doe beleeve , being christians of approved pietie ; we are to adde no restrictions , or exceptions where god addeth none . non est distinguendum , ubi lex non distinguit . they that beleeve should receive the seales , but not except they be in-churched and members of a particular congregation . the proposition is gods word , but the restriction or exception is not gods word . . the apostles , though they were universall pastors of the world , yet teach us by word and practise , who are to be admitted to the seales , even to the supper , those who do try and examine themselves , and that to the end of the world . . our brethren say , it is probable that cornelius was in church-state , and the eunuch comming to jerusalem to worship , argueth he was a proselyte , and a member of the jewish church not yet dissolved ; lydia and the jaylor were members of the church of philippi , which church communicated with paul at the beginning of the gospel , psal. . . at least it is probable , that lidia was a member of the church of the jewes . answ. it is hard to build a new church government contrary to the doctrine of the reformed churches upon probabilities . . if cornelius , lydia and others were members of the jewish church , it was not a good consequence by our brethrens doctrine to make them members of a christian congregation , without in-churching of them by your church-oath , for you make the constitution of the jewish church , and ours different ; yea and as you teach , all circumcised were members of the jewish church , and had right to their passeover , but all circumcised are not meet to bee members of a christian church , for many circumcised were idolaters , murtherers , prophane mo●ke●s of god , esay . , , , . jer. . , , , , . ezek , . . . , . and though the church of philippi was one of the 〈◊〉 church 〈◊〉 communicated with paul , yet was there no christian church of elders and people there , when lydia was converted , for acts . . in the place where prayer was wont to be made on the sabbath day , none heard paul preach , but some women , ergo there could not be a christian church there ; and it is certaine the jaylor before was a persecutor , and no member of a christian church . they say abraham and his seede were not circumcised , till god called him into church-covenant , and so into church-state , and there is the same reason and use of baptisme , as of circumcision . if the argument taken for baptizing of infants be good , why may we not inserre a necessitie of church-membership , before baptisme , as of church membership before circumcision ? so the apologie saith . it cannot be proved that baptisme was imposed upon all beleevers , as such , no more then it can be proved that circumcision was imposed upon all beleevers as such ; and baptisme is no more now necessary to a beleever , whose calling or another strong hand of gods providence will not suffer to live in church fellowship with gods people , then circumcision was necessary to melchisede●k , job or others , whom the hand of god detained from church-fellowship , with the posteritie of abraham ; yea circumcision and the passeover , seeing they were administrated in private houses , might more conveniently be administrated to persons not in church-state , nor baptisme and the lords supper can be administrated so , in respect they are seales given to a church body in an assembly , cor. . . and . . answ. abraham , sarah , and the soules they had gotten in charran , were in church-state , obeyed god , built an altar gen. . , , . before the church covenant , which you speake of , chap. . and it is denyed that that supposed oath of the covenant made them a church : so we see no necessitie of church-membership , to one single congregation , before either circumcision or baptisme ; for baptisme is a seale of our entry into the visible church , as i shall prove . . we say not that baptisme is imposed on all who beleeveth , as they are such , for god saveth divers beleevers , who are not baptized , but gods will , the supreme i aw-giver , here is to be looked into , god would have no circumcision from adam to abraham , and would himselfe have the people want circumcision in the wildernesse fortie yeares , and would have it administrated in private houses , it being a bloody and painefull sacrament , but we have an expresse commandement of god to baptize all ordinarily of the visible church ; yet not because they are members of one single congregation , but because they beleeve & testifie themselves to be members of the visible church in generall : we deny that the want of membership in a particular congregatiō , is that strong band that should hinder baptisme or the seales of the covenant . god hath appointed no lawfull calling , such as traffiquing by seas & ●equent travelling ordinary to transient members of the visible church , to be inconsistent with the lawfull partaking of the ordinances of grace , & seales of the covenant ; for only those who doe not try and examine themselves , and are prophanely scandalous are excluded , as swine , from the holy things of god , and from the lords supper , not men , because they are necessarily busied in a lawfull calling , and must ordinarily travell to farre countries , and so cannot be members of a single parish . . this is a physicall impediment and not a sinne , nor a morall impediment , excluding any from the seales of grace , yea and an unwritten tradition . . i speake against that difference which the author maketh , betwixt the seales of grace in the old testament , and the seales of grace in the new testament , for there were physicall and civill defects in the old testament , which by a divine law , made some incapable of the passeover , as if any were lepers , bastards , borne moabites and ammonites , or typically uncleane , or had touched the dead , they could not eate the passeover , though otherwise they did beleeve in christ to come , and were morally cleane , but by the contrary under the new testament , there be no physicall or ceremoniall defects , no callings , no civill relations , but onely morall defects , and sinfull scandals , which doth exclude men from the seales of grace , except you bring in ceremonies in the new testament , of your owne devising , for all nations , so they beleeve in christ , jew , or gentile , barbarian , or scythian , bond or free , male or female , are to be baptized , matth. . . god is no accepter of 〈◊〉 , or nations , or callings , act. . , . compare this with ver . , . and gal. . . for as many of you as have beene baptized unto christ , have put on christ , v. . there is neither iew nor g●●ek there is neither bond nor free , there is neither male nor female , for 〈◊〉 all me in christ jesus , so gal. . . for in christ jesus neither circumcision● waileth any thing , nor uncircumcision , but a new creature . i must then say , it is boldnesse in men to say , that there is a lawfull calling in the new testament , which our brethren are pleased to call the strong hand of god , which maketh persons who are new creatures , and baptized unto christ , uncapable of the seales of grace . deare brethren , yeeld to the cleare and evident truth of god. and for this cause , the seales of the new testament must be more necessary in this respect , then were the seales in the old testament . our brethren say , all circumcised might eate the passeover ( though i doubt much of it ) and might enter into the temple , if they were not legally uncleane , but all baptized may not ca●e the lords supper ; and all baptized , though excommunicated , may enter into the congregation for the publicke worship , hearing the word , praying , praising , &c. but all circumcised , might not enter into the congregation . the places cor. . . and . . prove not , that the seales of grace are administrated to a church body , of a particular congregation only , as they are such ; for these seales are common to all the visible churches on earth . we many are one body , it is not to be exponed , we many are of one parishionall congregation , and onely are one body ; but we many of all the visible churches on earth , are one body in christ. this you must say , except you deny all visible communion of sister churches . the object . they who are not capable of church censures , are not capable of church priviledges . but those that are not within the church covenant of a particular congregation , are not capable of church censure . the proposition being evident , the assumption is proved , cor. . . what have i to doe to judge those who are without , that is , without the communion of a particular congregation , so amesius , de consc . l. . c. . quest . . resp . ad . answ. first , i answered before , the major is false , by your owne doctrine , those of another congregation cannot be censured , but by their owne congregation , yet by letters of recommendation , they may receive the lords supper in another congregation . also strangers of approved piety , may be capable of church rebukes , which are church censures . secondly , the place , cor. . . is manifestly abused , for by those who are without , are meant onely the insidels and heathens who are without the whole visible church , and not those of approved piety , who are baptized and professe the truth sincerely : for peter martyr , beza , calvin , marlorat , pareus , zwinglius , so also haymo , aquinas , expone it with us ; which is cleare , first , by the phrase of speaking ( what have i to doe ? ) being a note of estrangement , as , joh. . . woman what have i to doe with thee ? and sam. . . david said , what have i to doe with you , ye sonnes of zerviah ? now paul and the faithfull at corinth are not estranged from those of approved piety of other congregations , he tooke care to edifie and rebuke them , and so are all the saints to edifie , censure , and rebuke one another . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alwayes those who are without , are taken in an ill part , in the word of god , as mark. . . those who are without , are the blinded and hardned , and rev. . . for without are dogges , our brethren expone it of the visible church . now not to be in membership of such a particular congregation , is not a sin , nor a just ground of pauls estrangement of his ministeriall power from them , it may be caused by persecution when the flocke are scattered by wolves . fourthly , those who are here without , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are left by paul to the immediate judgement of god , and not to be judged of the church , ver . . but them that are without god judgeth . now those who are members of another congregation then the church of corinth , or members of no particular congregation , and yet of approved piety , are not left to the immediate judgement of god , because they are without . the banished servants of god , who suffer for the truth , or transient members , who because their calling is ordinarily traffiquing , and so not consistent with a membership in a setled congregation , are they ( i say ) without , not to be edified by the censures of the church , but left to the immediate judgement of god ? this is contrary to gods word , and an insolent interpretation , and i find i● not in your place of amesius . they reason from inconveniencies , hence ( say they ) church assemblies shall be confused meetings , if all out of church membership ●e admitted . answ. if by confused meetings you meane , meetings of sound beleevers and hypocrites , then christs kingdome compared to a draw-net , wherein are good and bad , are confused meetings and unlawfull ; which none can say but anabaptists . but if you meane meetings of these of your owne congregation and strangers of approved piety , these are not confused meetings , but you begge what is in question , and utterly abolish all communion of churches . they adde , the church shall endanger the propbaning of the seales , and want a speciall meanes whereby their grace and piety shall be dis●erned , if without respect of their church estate , men be admitted to the seales ; for their owne testimony is not enough : also how can they be of approved piety , who against light refuse to professe subjection to the gospell , by an orderly joyning themselves with some approved church when they have opportunity ? seeing church-fellowship is an action of piety required in the second commandement , and this meane of tryall hath beene so blessed that many approved men have beene after tryall found light to others , and to their owne consciences . answ. meanes of discovering sincerity or hypocrisie would be warranted by gods word , and meanes of eschewing the prophaning of the seales also . simon magus was not so tryed , yea when peter found him in the gall of bitternesse , we sinde not that he cast him out of the visible church in respect his sinne was not that publikely scandalous , as to offend the whole church . . we grant that strangers are not rashly to be admitted to the seales , but you prove them not to be of approved piety , because they will not sweare your church-oath , and your discipline , as the onely true way , and in so doing , you say they refuse church-fellowship commanded in the second commandement ; but this is to be proved , and not to be nakedly averred by you ; they beleeve , and can give evidences of their beliefe , & so should by the word of god be admitted to the seales . act. . . act. . . act. . , . ver . , , . cor. . . you deny them the seales , as i● they were dogges and unworthy prophaners of the seales onely , because they cannot sweare to your church-government , which you cannot prove from the word of god. . you deny them to be of approved piety who will not joyne to an approved church , you meane your owne onely . but you adde if they have opportunity , but what if they want opportunity , then the strong hand of god deharreth them , & their seed from the seales of grace ; now if any be to traffique by seas , and to travell to farre countries in a lawfull calling , he is legally uncleane and incapable of the seales to himselfe or his seede ; for he cannot in conscience and through necessity of his lawfull calling sweare your church-oath , for he must sweare to observe the manners of his fellow-members , to edifie them by exhortation , consolation , rebuking , to joyne himselfe in an eternall covenant to that visible church , yea never to remove thence , except the congregation consent : so your oath obligeth him to all these , now this is impossible because of his lawfull calling , and because he cannot be a church-member for ever : while he traffiqueth in his lawfull calling , the comfort of the lords supper is denyed to him , and baptisme to all his seede , and that by a strong hand of providence without any fault in him : shew us a warrant from the law and the testimony , where any are to be debarred from the seales of the covenant , and that ordinarily , ( where sicknesse and some other physicall impediments doth not occurre ) where there is no morall unworthinesse or guiltinesse in the persons debarred : will you debarre all from church-comforts , the presence of christ in his church , the comfort of his walking , beside the candlestickes , and his influence in the word preached , the power of the keyes , the rebukes of the saints , their exhortation and private comforting of sinners , the comforts of the ordinances of baptisme , and the supper of the lord , because a strong hand of providence in a lawfull calling doth perpetually debarre them ? . you say your trying of church-members is a meane blessed of god , to try many mens sincerity . i answer , unlawfull meanes , as the persecution of tyrants , may have this successe , what then ? is it a lawfull meane ? . i would gods name were here spared ; it is not a meane blessed of god , it chaseth away many from the net of the gospell , and the pastorall care of the shepheards , and is not a conquering way to gaine soules . john alasto ( say they ) in the dayes of edward the sixth , would bapize none , but such as were members of that church : and therefore p●●paned this question to the fathers , ( are these infants that you 〈◊〉 , the seede of this our church , that they may lawfully be baplized ? ) answ. john alasto had reason because of some present abuse , some indifferent atheists , infidels in heart , refused to joyne to either churches , either protestant or papists , and sought baptismeto their children in either churches , as they might have it , and therefore was that question proponed to the fathers , but it proveth not your point . alasto excluded the children of atheists , who would joyne to no church , as his words cited beare . ergo approved christians and their seede are to be excluded from the seales of the covenant . how weake is your reasoning ? if the rechabites ( say they ) the posterity of jethro , shall live in the ●idst of the common-wealth of israel , & some of them prove true beleeters , as jonadab the sonne of rechab . yet if they shall refuse to take bold of the covenant of israel , & to become pr●selytes , it is no sinne for israel to withold the passeover from them , & circumcision from their children ? answ. you might have proved your point a nearer way , many legally uncleane , and yet sound beleevers , because of leprosie , for no sinne were debarred from the seales amongst the jewes : but have you any law to debarre any from the seales of the covenant of grace under the new testament , and that ordinarily for no sinne ? . a calvin thinketh their vow not lawfull . b bucanus , c polyander , and d willet think it the lawfull vow of the nazarites , commanded numb . . what then ? if by gods law of the nazarites , they abstained from wine , and the passeover ? god is above his owne law , ergo , you may debarre men from the seales under the new testament for no sinne ; it doth not follow . . how prove yee , they abstained from the passeover ? being so divine a law , might not their vow suffer an exception for a greater law in eating the passeover ? i thinke it might , for in case of necessity they came and dwelt at jerusalem , for feare of the army of the chaldeans , jer. . . and yet their vow was to dwell in tents . from these ariseth , quest. i. if pastors may performe ministeriall acts in any other congregation than their owne . this is answered unto , by a manuscript , if you take a ministeriall act improperly , when a minister doth exercise his gift of praying and preaching , being required so to doe , so hee may exercise some ministeriall acts , but this he doth not by vertue of any calling , but only by his gifts and occasionally : but if you meane by a ministeriall act , an act of authority and power in dispensing of gods ordinances , as a minister doth performe to the church whereunto he is called to be a minister , then we deny that he can so performe any ministeriall act , to any other church , than his owne . hence though he may preach to another congregation , yet may he not administer the sacraments to an other then to his owne . answ. first , we hold that by a calling or ordination he is made a pastor , by election he is restricted to be ordinarily the pastor of his flocke . secondly , a pastor is a pastor of the catholike church , but he is not a catholike pastor of the catholike church , as were the apostles . thirdly , the reformed churches may send pastors to the indians , for that which acosta saith of jesuites , wee may with better reason say it of our selves : that pasiors are as souldiers , and some souldiers are to keepe order , and remaine in a certaine place , others run up and don ne in all places ; so some are affixed to a congregation , to feed them , others may be sent to those people , who have not heard of the gospel . which sending is ordinary and lawfull , in respect of pastors sending , and the pastors who are sent , because in pastors , even after the apostles be dead , there remaineth a generall pastorall care for all the churches of christ. thus sending is not ordinary , but extraordinary , in respect of those to whom the pastors are sent , yet is it a pastorall sending . this opinion of our prethren , is against the care of christ , who hath left no pastorall care on earth by this way , now since the apostles dyed , to spread the gospell to those nations who have not heard of the name of christ ; but a pastorall care for the churches , is not proper to apostles onely , but onely such a pastorall care by speciall direction from christ immediately to preach to all . . backed with the gift of tongues and of miracles ; and this essentially differenceth the apostle from the ordinary pastor ; but the former pastorall care to preach the gospell to all nations , and to convert , is common both to the apostle and pastor . . our brethren distinguish betwixt office and the calling , and they say that the office extendeth no further then the call , and by 〈◊〉 he is onely a pastor of this determinate flocke . but if he be a pastor essentially in relation to none , but to his owne congregation from which he hath all his calling , as is supposed , by that same reason a christian , is a baptized christian to none but in relation to that particular church in whose society he is admitted , and he doth partake of christs body and blood in the lords supper in relation to no visible professors on earth , but onely to the parish church whereof he is a member , cor. . . for they expone that onely of a parishionall communion within one single independant congregation . and he must be a heathen , or as a pagan in all congregations on earth , but in his owne , yea and he is a visible professor of the covenant of grace , which is one in substance , ( as they say ) with the church-covenant , and hath claime to christ and all his ordinances in no congregation save in his owne . i prove the consequence , for by baptisme the baptized person is incorporated in christs visible church . cor. . . if this be true when one removeth from one congregation to another , hee must bee re-baptized and incorporated a visible member of a body visible with them . and i see not how one can be in-churched to another congregation , and made one body therewith , while he eate of one bread with them , as they expone , cor. . . if he be not also a member of all visible churches on earth . . if a pastor can exercise no pastorall acts toward any congregation , save toward his owne , then a pastor as a pastor cannot pray for the whole visible churches of god : but the latter is absurd : ergo , so is the former . i prove the major , the praying for the whole visible churches is a pastorall act , due to a pastor as a pastor . . because every visible church is oblieged as it is a church to pray for all the visible churches on earth : for as a christian is oblieged to pray for all churches visible ; so farre more is a church : now a visible church doth not pray but by the pastor , who is the mouth of the people to god ; and that this is a pastorall duty due to a pastor , i thinke is said isa. . . i have set watchmen on thy tower , o jerusalem , which shall never hold their peace day nor night . yee that make mention of the lord , keepe no silence till he establish , and t●ll ●● make jerusalem the praise of the whole earth . also pastors as pastors are to pray for the king , though the king be no member of that congregation , whereof they be pastors . tim. . , . every pastor as a pastor is to preach against the sinnes of the land , else how can the people mourne for these sinnes ? ergo , the pastor doth exercise pastorall acts upon all the visible churches on earth , upon the king , and upon the whole land , to which he is not a pastor by speciall election . . if a pastor be oblieged to preach in season and out of season , and that as a pastor , and because he is a pastor . tim. . . ergo he is to preach as a pastor in any congregation where he shall be desired . they answer , he may preach the word in another congregation , not by vertue of a calling or office , but by vertue of his gifts . i answer , first , if he preach by vertue of a gift onely , he preacheth in that case , not as sent of god , and so int●udeth himselfe , and runneth unsent , and a meere gift to be a king or a magistrate , maketh not a magistrate , as a master robinson granteth . ergo one cannot warrantably exercise a pastorall act by vertue of a meere gift . . he may in another congregation preach with pastorall authority , and use the keyes by binding and loosing sinnes , according as hearers doe repent and harden their nockes against the gospell . ergo , he may preach as a pastor to another congregation . . there shall be no communion betwixt sister churches in pastorall acts as pastorall , which is absurd , the communion shall onely be of pastorall acts as christian acts , but in no sort betwixt them as pastorall acts . . the scriptures for this opinion are weak , ergo the opinion it selfe is weake , i prove the antecedent . act. . . feede the flocke , over which the holy ghost hath made you overseers . &c. there is no ground to feede even by preaching , or by vertue of a gift , these flockes over which the holy ghost hath not set you : obey them that are over you in the lord , heb. . . & c. there is no warrant to submit to other pastors that are not over you in the lord , though they command by vertue of a gift , not by vertue of an office or calling : these be loose consequences . . all reciprocation of mutuall duties amongst sister churches , whereby they exhort , rebuke , comfort one another , must be unlawfull , for these be church acts , and this author saith , the office extendeth no further then the calling , but there is no calling of church-membership betwixt sister-churches , and therefore all these duties are not acts of the communion of churches , as they are such churches or incorporations in a church-state , but onely duties of churches as they are saints , but communion of churches as churches in the act of church-dispensing of the word and seales reciprocally one to another , is not in the word of god , as this opinion will inferre , which is a weighty absurd . . the authors of this opinion hold , that if the congregation , for no fault , reject the pastor , whom they once called and elected to ●e their pastor , though in so doing they sinne , and reject god in rejecting him , yet they take nomen & esse , the name and nature of a pastor from him , yet ( say they ) hee still remaineth a minister of christ , till he accept a call from another congregation . hence . such a one is a pastor , and yet the people have taken name and nature of a pastor from him , as they gave him name and nature : ergo , he is either a pastor without a calling , which is absurd , or he remaineth a person in relation to another flocke , who never choosed him , nor gave him any calling . . to adde by the way , if he be capable of a calling to another church , ergo , for the time he is no minister , else they must say , he may be a minister capable of two callings , to two sundry ministeries , which yet maketh him a pastor not in relation to one single congregation onely . it is true , they object that the apostles , matth. . were commanded to preach to all nations , but pastors are not so now , but are commanded to feed the flocke over which god hath appointed them , act. . . but it is as true the apostles were commanded to preach to all nations , in opposition to the charge that the prophets of old were to speake to the people of israel onely , and the apostles matth. . forbidden to preach to the samaritans and gentiles ; and it is as true that gods spirit limited the apostles to preach to macedonia , not to bithynia ; now because this particular direction for places is wanting in the church , it is certaine that a man is yet a pastor in office in relation to as many as gods hand of providence shall send him unto , though he be chosen by a people to feed ordinarily one determinate flocke , and though he be not an extraordinary and immediatly inspired planter of churches , or the first planter , as were the apostles , yet is he a pastor in relation to all . and if this be not said , . it were simply unlawfull for pastors now to plant churches , and spread the gospell to those nations , who have not heard it , because all pastors now are ordinary , and none are immediatly inspired apostles : but it is certaine what the apostles did , by an extraordinary gift , as such immediatly called pastors , it is unlawfull for ordinary pastors to attempt to doe , as to attempt to speake with tongues , and to plant churches by speaking with tongues and confirming it with miracles , is unlawfull . papists , as bellarmine , suarez , acosta , ascribe this to the pope and his apostles . our divines answer that the apostles that way have no successors ; but what the apostles did by an ordinary pastorall gift , as to preach the word , administrate the sacraments , to erect and plant churches by ordinary gifts , where the pastors can speake to the churches by an ordinary gift in their owne language , they are oblieged both within and without the congregation , to preach as pastors , because where god giveth gifts pastorall to pastors , he commandeth them to exercise these gifts , else they digge their lords talent in the earth : but god giveth to pastors pastorall gifts to preach to others then their owne congregation , and to administrate the seales to them also , and to plant churches . ergo , it is presumed that the church doth give authoritie and an externall ministeriall calling to the exercise of these gifts . . it is an unwarrantable point of divinitie that the apostles and the pastors succeeding to them doe differ essentially in this , that apostles might preach as pastors to more congregations then one , and might plant churches , but pastors succeeding to them may not as pastors preach to more congregations then their owne , and may not plan● churches , for then planting of churches now were utterly unlawfull , because it is certaine there be no apostles on earth , and it is not lawfull for a pastor , yea nor it is lawfull for any other gifted person to doe that which is essentiall to an apostle and agreeth to an apostle as to an apostle . it is then unlawfull for our brethren , seeing they be not apostles , to plant churches in india . nor is that comparison to be regarded much ; a magistrate or an alderman of a citie may not lawfully exercise his office of magistracie in another citie whereof he is not a maior , and therefore a pastor cannot preach , ex officio , as a pastor in another congregation , whereof he is not a pastor , nor can he exercise discipline in another congregation then his owne , seeing another congregation hath not by voluntary agreement , oath or paction submitted themselves to his ministry , nor chosen him for their pastor . for i answer , the comparison halteth and doth not prove the point , for by one and the same act the citie hath chosen such a man both for to be a magistrate , and to be their magistrate , and have given him thereby authority over themselves onely , so he cannot exercise the office of a magistrate over another citie who hath not chosen him to be their maior or ruler . but the flocke doth not both call such a man , in one and the same act to be a pastor , and to be their pastor , but hee is made by the laying on of the hands of the elders , a pastor , and a pastor in relation to all to whom god in his providence shall send him to speake , the congregation by election doth give him no authority pastorall , but onely appropriate his pastorall authoritie to themselves in particular ; and when they refuse him againe and cast him off , they take not pastorall authoritie from him , for they cannot take away that which they cannot give ; he remaineth a pastor though they cast him off , as a colledge of physitians do promote a man to be a doctor of physicke to cure diseases , a towne calleth him to be their physitian , he may yet exercise acts of his calling , and ex officio , as a doctor , upon other cities and inhabitants of the countrey ; and when the city who choosed him for their physitian doth cast him off , they take not from him the office of doctorship which the colledge of physitians conferred upon him , for they cannot take from him that which they cannot give to him . yea if any of another flocke shall come and heare the word , the pastor offereth all in one pastorall sacrifice to god in prayer , though there be many of another congregation in the church hearing ; yea strangers beleevers communicate with him at the same table , yet is he not their pastor . if a pastor of a congregation die or be sicke , shall the children of beleevers , yea shall converted pagans being desirous to be baptized be defrauded of the comfort of baptisme , and of the lords supper , for no fault in them , but onely because their pastor is dead , may not the congregation by their desires and requests appropriate the office of pastors of another congregation in some particular acts to their necessitie ? yea is not their receiving of his ministry in that act ( when their pastor is dead ) a calling warranting him to officiate , hie & nunc ? even as the desires and choise of his owne flocke electing him to be their constant pastor , gave him a calling to be their pastor constantly , and in all the ordinary acts of his calling ? yea and it is sure as the holy ghost set him over his owne floeke in ordinary , because they choosed him to be their pastor , so that same holy ghost set him over this other congregation , in this act , to preach and administrate the sacraments to them , in this exigence of the death of their pastor ; for god who ruleth officers and disposeth of them in his house , disposeth of particular acts of his owne officers , and he is sent as a pastor from god to speake to the stanger hic & nunc , and to worke his heart to the love of christ , and that as a pastor no lesse then to his owne flocke , except we destroy communion of gifts , and of pastorall gifts , paul by the holy ghost was made the apostle of the gentiles , peter of the jewes , gal. . . yet peter as an apostle preached to , and baptized the uncircumcised gentiles , act. . . and paul exercised his office of an apostle upon the jewes also , both by preaching and baptizing , as the history of the acts , chap. . chap. . and other places may cleare , rom. . so that the contrary doctrine is a new conceite , not of god , and against the pastorall care of bringing in soules to christ. quest. ii. whether or no children be received into the visible church by baptisme . in this chapter the author will not have persons of approved pietie and baptized to be within the visible church , and a the author of the apologie saith , we doe not beleeve that children are received within the visible church by baptisme , for if they be not in christs church , before they be baptized , what hath a minister to doe to baptize them who are not of the church ? and if they be within the church before baptisme , how shall they be received in the church by baptisme ? if you say , they may be received , that is , declared by baptisme to have beene received into the church by the covenant of their fathers : we demand into which church ? not into our owne church , for their parents were never members of a church , and we cannot put the seale of god upon a falsehood ? not into the church from whence their fathers came , for we know not whether their fathers were casten out of the church , or not . some considerations are here to be set downe . . baptisme is not that whereby we are entred into christs mysticall and invisible body as such , for it is presupposed we be members of christs body , and our sinnes pardoned already , before baptisme come to bee a seale of sinnes pardoned , but baptisme is a seale of our entry in christs visible body , as swearing to the colours is that which entreth a souldier to be a member of such an army , whereas before his oath , he was onely a heart friend to the army and cause . . baptisme as it is such is a seale , and a seale as a seale addeth no new lands or goods to the man to whom the charter and seale is given , but only doth legally confirme him in the right of such lands given to the man by the prince or state , yet this hindereth not but baptisme is a reall , legall seale , legally confirming the man in his actuall and visible profession of christ , remission of sinnes , regeneration , so as though before baptisme he was a member of christs body , yet quoad nos , he is not a member of christs body visible , untill he be made such by baptisme . . this question toucheth the controversie anent the efficiencie , working and operation of the sacraments , of which i give a tast shortly . sacraments are considered as sacraments , in abstracto , in genere sign●rum ; the reprobate doe receive holy seales and sacraments , else they could not be said to prophane the holy things of god , and so they may be sacraments and worke no grace either by themselves or from god , all operation from , or about the sacrament then must be accidentall to a sacrament . . sacraments are considered in concreto , according to all which they include in their use , to wit , as they consist of the signe , the thing signified , the institution of god , and the promise of grace , and in this meaning a altisiodorensis ( as i conceive ) maketh the sacraments not efficient causes of grace , yet materiall causes containing grace , uti vas medicinam , so the scripture saith , baptisme saveth , as the physitians glasse cureth the disease , and b guliel . parisiens . said not ill , that the sacraments have a power to obtaine grace by faith and prayer , that is , being used in faith and sincere calling upon god , they obtaine grace ; so to speake accurately this is all about the sacrament , rather then from the sacrament : to which sense c durandus , d occam e gabriel biel f aliacensis doe deny the sacraments to be physicall instruments producing grace in a physicall way , ( though papists cry out against our divines for teaching so ) onely they say , god at the presence of the sacrament produceth grace of his meere free will , ad praesentiam sacramenti operatur deus gratiam ex solâ liberâ suâ voluntate . and for this cause g gregorius de valentia saith these schoolemen nihil amplius tribuere sacramentis , quam haeretici tribuunt , give no more to the sacraments then hereticks give ; yet h vasquez , and a jesult professor at rome i joan. de lugo teach that the sacraments are morall causes of grace , but not physicall . it is grosse that k henricus saith , that god createth grace , per tactum sacramentorum , by the touch of the sacraments , as christ cured the leper by the touch of his hand : for sacraments are not miracles , as papists say , phisicke worketh upon a mans body when he sleepeth , so doe sacraments justifie and worke grace , ex opere operat● , though the faith of the sacrament-receiver doe worke nothing at all . . sacraments are considered . . as holy signes . . as religious seales . . as instruments by which faith worketh . . as meanes used by , us out of conscience of obedience to christs commandement who hath willed us to use them . sacraments as signes are objective and morall causes , exciting the mind as the word doth in a morall way , they represent christ and him crucified , and this sacraments have commune with the word . the sacrament is a visible word teaching us . . sacraments have the consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum , they be seales , and not teaching and representing signes onely : this way also they have no reall or physicall action in them or from them ; for a seale of a prince and state , as it is such , conferreth not an acre or rigge of land , but it is a legall declaration that those lands written in the body of the charter , doe duely belong to the person to whom the charter is given . but a arminians do here erre , as b episcopius , and also , c socinus , and d smalcius , who teach that the sacraments be nothing but externall rites and declarative signes , scadowing out christ , and the benefits of his death to us , because they find a morall objective working in the word of god , but a substantiall and physicall working betwixt us and christs bodie ( they say ) is ridiculous , but they would remember that this is an insufficient enumeration , the seale of a kings charter hath besides a morall action on the mind , by bringing to the mind such lands given to such a man , and so the seales , worketh upon the witnesses , or any who readeth the charter as well as upon the owner of the charter : i say beside this the seale hath some reall action , i grant not in it , but about it , and beside it ; for it sealeth that such lands are really and in effect given by the prince and state , the action is about the seale , not in or from the seale : when a generall of an army delivereth the keyes of a castle to a keeper thereof , he saith [ i deliver the house to you ] when he delivereth the keyes onely physically , and not the stones , walls or timber of the house , by a physicall action or physicall touch , contactu physico , yet in delivering the keyes , he doth really deliver to him the castle , but in a legall and morall way . arminians and socinians may see here that there is neither an action by way of naked representation and teaching , for the sacrament is a teaching signe to the beholders who receive it not , nor is it a physicall action , as if christs physicall body in a physicall way were given ; yet it is an action reall , and morall : so the sacraments are signes exhibitive and not naked signes . our brethren doe side with arminians and socinians , who so often teach that sacraments make nothing to be what they were not , but onely declare things to be what they are . it is true , the formall effect of a sacrament is to seale and confirme ; to seale and confirme is but a legall strengthning of a right , and not the adding of any new thing . yet in this the sacrament differeth from a seale . . that to a civill seale there is not required the beleeving and faith of the owner of the charter , to make the seale effectuall ; for whether the lord of the lands beleeve that his seale doth confirme him in the lands , or not , the seale of it selfe by the law of the prince & state maketh good his right to the lands : but sacraments doe not worke ex opere operato , as civill seales doe worke , even as physicke worketh upon the body , without the faith of the mind , though the man bee sleeping . hence the third consideration of a sacrament as an instrument , faith , in and through the sacrament being wakened and stirred up layeth hold upon christ his death and benefits , and for this cause there is a reall exhibition of the thing signified , and the sacrament is an exhibitive seale . . the sacrament in the use is considered as wee use it in obedience to god , who saith in the lords supper , do this in remembrance of me , and in this it differeth from a civill seale also . the prince doth not conferre a seale to confirme a man in his land upon condition , that he will make use of it , otherwayes it shall be to him as no seale . but god hath given the scale of grace upon condition that wee make use thereof in faith , else the sacrament is blanke and null . therefore if you beleeve , and not otherwayes , the sacrament of the supper sealeth and confirmeth you in this , that christ is given already , and is in the present given to be nourishment to your soule to life eternall ; and so oft as you eate , the certioration and assurance groweth , and the faith is increased , and a further degree of a communion with christ confirmed ; but it is not so in civill seales , though yee repeate and reiterate the same seale of lands , ten thousand times , it never addeth one aker more to the in heritance , because the repetition of a civill seale is not commanded under the promise of addition of new lands , nor is it commanded , as obedience to the owner of the charter , that hee should make use of the seale ; but from the using in faith , the sacrament , we receive increase of grace , and a sacramentall grace . hence baptisme is a seale of our incorporation in christs visible church , cor. . . for by one spirit we be all baptized into one body , whether we be jew or gentile , or whether we be bound or free , act. . . then they that received the word were baptized , and the same day there were added unto them three thousand souls , so matth. . . the taught disciples are to bee baptized in his name , act. . . philip was this way received in the christian church , and cornelius , act. . . and lidia , act. . . and the jaylor , vers . . . that which distinguisheth by a visible note the church as visible from the invisible church , and from other visible societies , and sealeth our visible union with christs body , that is , the seale of our entry in the visible church , but baptisme is such , ergo. . what circumcision was to the church of the jewes , that baptisme is to the christian church , because , in re significatâ , in the thing signified and inward substance of the sacrament , they were both one , col. . . . phil. . . but circumcision was a seale of the jewish entry in the visible church , gen. . . it being the covenant of god in the flesh , & the uncircumcised being commanded to be cut off from gods people , v. . . this is according to the scriptures and the doctrine of the fathers , augustine , cyrill , basilius , tertullian , hieronymus , theophylact , theodoret , ambrose , cyprian who constantly so teach ; so doe our divines a calvin , b beza , c bu●nus , d pareus , e piscator , f anton. wallaeus , g tilenus , h kickermanus . so zanchius , polanus , sihrandus , rivetus , fennerus , whittakerus , raynoldus , willetus , and the professors of leyden 〈◊〉 . our brethren say , it is the opinion of the i anabaptists , that the church is made by baptisme , and papists have the same conceit , and therefore place their font at the church doore to signifie mens entry into the church by baptisme ; but we beleeve not that baptisme doth make men members of the church , nor to be administrated to them who are without the church , as the way to bring them in , but to them that are within the church , as a seale to confirme the covenant of grace to them . answ. . anabaptists deny that any ought to be baptized while thy come to age , and while they beleeve and be regenerated : and they say not farre from your selves in this , who teach it to bee absurd , to put a blanke seale upon a falshood , and so you presuppone all to be regenerated , and truly within the covenant before they can be sealed to be within the covenant by baptisme ; and yet you do not think all infants of beleeving parents to be regenerated and truly within the covenant , then is the seale blanck . also you say , baptisme is not to be administrated to those who are without , but onely to those who are within the church , you meane not within the church by profession , for infants have no profession , and you say the sacrament cannot be put on a blanke or a falshood , ergo , you thinke all that are baptized ought to be within the church really , and not in profession ouely ; ergo they must all come to age and beleeve before they can be baptized . . we say not that baptisme maketh a church mysticall , and the true and lively body and spouse of christ , but that it is a seale confirming us of our entry in the visible church . . the placing of the font at the church doore as a mysticall signe of our entry in the church is an antichristian ceremony of mens devising , which wee disclaime . . if infants baptized must bee within the church , before they can be baptized , how deny you to receive them to the lords supper when they come to age , while they bee againe , by your church-oath , received within the church ? then are they both within the church , because they are baptized , and without the church , because they are not received in by your church-oath againe . . if baptisme be a seale of grace to confirme the covenant of grace to those who are within the church , that is , onely a single congregation , ( for you deny that there be any visible churches in the new testament save these onely ) then are persons baptized persons , and confirmed in the covenant of grace onely within a single congregation . i would know if baptisme should not then be repeated and reiterated in every ones person , as they come to a new congregation ; for they are confirmed in the covenant of grace , by baptisme onely in one single congregation , as you teach . their second and third reason is , a baptisme and all ordinances are priviledges given to the church , so it maketh not the church , but the church is before baptisme and all ordinances ; the use also of baptisme is to be a seale of the covenant , now a seale is not to make a thing which was not , but to confirme a thing which was . answ. . the church is indeed the church mysticall and the invisible body of christ before baptisme , but this proveth not but baptisme is a seale of our entry in the visible church , for if this be a good argument , your church-covenant , which to you is an ordinance of god , falleth to the grrund ; for persons are the true churches of christ before all the ordinances of christ ; ergo , by your church-covenant men doe not become christs visible church . . the argument hath no feet , for the ordinance of preaching the word is a priviledge of the church and ordinance of god , yet is not the church before the preaching of the word ; for birth is not before the seed , but the seed before the birth ; the preaching of the word is the seed of the church , pet. . . and a meane of gathering the church , rom. . . and it is also a priviledge of the church , for hee dealeth not so with every nation to send his gospell to them , psal. . , . . when you say that a seale doth not make a thing that was not , but confirme a thing that was ; while you would seeme to refute papists , who vainely teach that sacraments doe confe●re grace ex opere op●rato , by the deed done ; yet doe you make the sacrament but a naked signe , and take part with arminians and socinians , whose very arguments in expresse words you use ; for a socinius goeth before you in this argument , and so doth b smalcius follow him . 〈◊〉 and sealing there is required the trying of the thing , and some ●●●hing or document ; but that ceremony ( a baptisime ) and that rite , though it bee ●●ly , doth nothing to the remission of sins , but it doth onely shadow out , and as it 〈◊〉 deline●ue and point forth remission of sinnes by the washing of water ●xp●ned in the word of god. you say , sacraments 〈◊〉 make a thing that was not , but confirme a thing that was before ; you can have no other meaning then to deny all cansalitie and all reall exhibition of grace in the sacraments : for if a sacrament make not a thing that was not before , or if god give n●t , and really produce , conferre and exhibite grace , and a stronger measure of faith , and assurance of remission of sinnes , at the due and right use of the sacrament , the sacrament is a naked signe , and not an exhibitive seale . but if christ give and in the present exhibit as surely remission of sinnes , as the infant is washen with water , as our divines , and the c palatinate catechise teacheth , yea and d the confession thereof , and e the synod of dort teacheth , then by the sacrament of baptisme , a thing is made that which it was not . it is true a civill seale , as i said before , addeth no new lands to the owner of the charter , but if christ by his seales rightly and in faith used , doe not onely confirme grace and pardon , but also really exhibite and give grace and pardon in a further degree , and a new measure of assurance to the conscience which there was not before , you goe not a streas breadth from arminians and socinians , especially seeing f episcopius , g henricus welsingius saith that remission of finnes is not sealed by baptisme , but signified onely , and h the remonstrants in their apologie while they expone our communion with christ in the lords supper , and will reject a physicall union of our soules with the physicall substance of christs body , which we also reject , they say that communion signifieth onely a profession of one and the same worship , whereby christians sol●mnly testifie that they adhere to christ as to ●● partaker of the table of devils and of devils themselves , cor. . . is a testimony of a communion with the devills : but the word of god saith more , gal. . . as many of you as are baptized , have put on christ , so rom. . . therefore we are buried with ●im by baptisme unto his death , that like as christ was raised up from the dead , by the glory of the father , even so we also should walke in newnesse of life , ephes. . . that he might sanctifie and cleanse his church with the washing of water by the word , t it . . . and pet. . . the like figure whereunto even baptisme doth also now save us , &c. all this is more then a naked signification , otherwise manna saved israel , and the water of the rocke did wash them from their sinnes , and the sacrifice of bulls and goates did cleanse from sinne , and open heaven to sinners . therefore by baptisme and the lords supper something is made what it was not before , as by partaking of the table of devils , the partaker is really made a partaker with the devill , and an idolater ; and his idolatry that he committed before was not onely confirmed and signified to be what it was before . and in this civill seales and sacraments differ , as i observed before . argu. . god ( say they ) had a church when there was neither baptisme nor circumcision , yea baptisme hath beene administrated and no church-members made thereby , and men have beene made members of christ and not then baptized ; and john and christs disciples baptized , matth. . . john . . but neither christ nor john made new churches , they all living and dying members of the jewish church of which they were before , and if any of them after became members of christian churches , they were not then baptized when they were so admitted , having beene baptized before . answ. we teach not that baptisme constituteth the church simply , as the church , but that it is a seale of a visible membership , and all baptized by john baptist , and the disciples of christ , were thereby entred in a visible profession that they beleeved in christ already come , and so were made members and citizens by that publicke symbole and seale , that they were members of the christian church , though as yet it received not that name of a christian church , and they were members both of the jewish and christian church : for these are not contrary incorporations , and they needed not to bee baptized againe when they were added to the christian church , for they were never added to the visible christian church ; nor needed they to be added , seeing they were members of that church before . argu. . these inconveniences ( say they ) should follow . . baptisme should be administrate by such as are not ministers at all ; for who should baptize them who are converted without the church ? extraordinary officers are ceased and ordinary are limited onely to their owne f●●ks : also the church is before the ministers , for the church hath power to choose ministers ; now if baptisme make the church , then must ●●n be baptized before there be ministers to baptize them . answ. you see to what absurdities your owne grounds drive you , for if none can baptize but these of a fixed congregation , and if they can baptize none but their owne congregation , none as a sent pastor whose feet is pleasant on the mountaines , can preach and beget faith in a company of unbeleevers , not in a church-state , which is a limiting of the wise god , who by pastors as pastors can beget faith in men without a parishionall church , which is contrary to gods word , rom. . . . it is false that the church ministeriall , which only can baptize , is before the officers , for they should then be before themselves , which is absurd , nor is there such necessitie of baptisme , as that those who are no ministers should baptize . . inconvenient . it should follow that papists should be members of the church , for they have baptisme so farre right , as that it cannot be repeated . answ. if your church-covenant bee that which essentially constituteth a church-member , then papists , atheists , and hypocrites may be church-members also by this reason , because they may sweare your church-oath . hypocrites doubtlesse doe it . and this argument is as much for the anabaptists as against us , for it should prove that none should be baptized but members of the true church and sound beleevers : now by baptisme none a●e made members of the true church except where baptisme is received by true faith , which is more , nor can bee done by a papist ; nor is it inconvenient to say that papists as baptized & under that reduplication are members of the visible church , though as baptized thus and thus , they be not members of the true visible church , professing the sound faith . also ( say they ) baptisme may remaine where as church-membership is dissolved , as in the case of excommunication , matth. . . or of voluntary and unjust departure , job . . . jude . heb. . . in which case such schismaticks are no members of the visible church , as a am●sius saith : and if the church bee dissolved , the church membership ceaseth , for , relata se mutuo ponunt & tollunt . answ. this is against your selves , and doth as well prove that baptisme is not a seale of the covenant of grace , for an excommunicate person may remaine externally without the covenant to the visible church , when baptisme remaineth a seale , and may be a seale of a grace or priviledge , which is interrupted or removed in act , but remaineth in habite : as to bee the eldest sonne of a king , may be a seale of the sonnes hei●eship , and yet he may for a fault be disherited and cast out of his place . the church and church-membership are relata secundum es● , not secundum dici onely , or relata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but baptisme and church-membership are not so perfect relatives , but baptisme doth remaine and the church-membership may bee dissolved : as the burgesse ticket whereby a man hath right to all the citie priviledges may remaine , when the man for some crime committed against the citie hath lost all his citie priviledges and is not now a free citizen , in which case his burgesse ticket sealeth nothing to him : so baptisme sealeth not actuall membership in case of excommunication , yet remaineth baptisme valid in the acts of sealing other things . as for schismatickes who onely for schisme are out of the church , and doe hold no erroneous point of doctrine , and are not yet convinced , they are yet members of the visible church , as a morton saith from gerson , as also b glorianus ; but he who is casten out as a schismaticke , is in the same case with an excommunicate person . lastly , baptisme is not a priviledge of a particular visible church onely ; nor doth the place of cor. . vers . . meane of the visible parishionall church of corinth , but of the whole visible church of jew and gentile , bond and free , as the words doe beare . quest. iii. in what cases it is lawfull to separate from a church . in this discourse three things must bee discussed , . with what church retaining the doctrine of fundamentalls , we are to remaine . . whether our separation from rome bee not warrantable . . whether wee may lawfully separate from true churches , for the sinnes of the churches . cor. . . another foundation can no man lay , then that which is laid , jesus christ. hence jesus christ is the foundation of faith reall or personall , and the knowledge of christ is the dogmaticall foundation of faith , upon this foundation some build gold , that is , good doctriae : some hay and stubble , that is , as c calvin faith , curious doctrine , d pareus , vaine and frivolous doctrine . we are to distinguish betwixt articles of faith , or res fidei , matters of faith , and fundamentall points of faith . matters of faith i reduce to three . . fundamentall points . . supra-fundamentalia , superstructions ●●illed upon fundamentalls . . circa-fundamentalia , things about ma●ers of faith ; for praeter fundamentalia , things indifferent and besides the foundation in matters of religion , and morall carriage , i acknowledge none ; fundamentalls are the vitall and noble parts or the soule of divinitie . the ignorance of fundamentalls condemneth , which is to be understood two wayes . . the ignorance of fundamentalls , such as are supernaturall fundamentalls , condemneth all within the visible church as a sinne ; but it doth not formally condemne those who are without the visible church , job . . . it onely maketh those who are without the church incurable , but doth not formally condemne them : as medicine not knowne , and so not refused , maketh sicke men incurable , as a losse , but doth not kill them as a sinne . . superstructures , which by consequence , arise from fundamentalls , are fundamentalls by consequent and secondarily ; as the second ranke of stones that are immediatly laid upon the foundation , are a foundation in respect of the higher parts of the wall , and therefore are materially fundamentall : and the ignorance of these virtually condemne , and the denying of such , by consequence is a denying of the foundation . things about the foundation , circa fundamentalia , are all things revealed in the word of god , as all histories , miracles , chronol●gie , things anent orion , the pleiades , the north starres , job . . . that paul left his cloakc at troas . the knowledge of these is considered three wayes . . as necessary , by necessitie of a meane , necessitate medii , and the knowledge ; so is not necessary to salvation , many are in glory ( i doubt not ) who lived in the visible church , and yet knew never that sampson killed a lion ; but the knowledge of all these is necessary , necessitate praecepti , because all in the visible church are oblieged to know these things , therefore the ignorance of these onely doth not actually condemne , but virtually and by demerit lead to condemnation . . this knowledge is considered as commanded in the excellency thereof , and so error and bad opinions about these are sinfully ill , though in the regenerate , by accident , such errors condemne not , where the foundation is holden . . the knowledge of these is considered as commanded and enjoyned to us with the submission of faith ; for the authority of god the speaker , and the malicious opposing of these is a fundamentall error , not formally , but by evident consequent , for though the matter of these errors be not fundamentall , yet the malicious opposing of these is a fundamentall error against this principle [ what ever god saith is true ; ] but god saith there were eight soules in the arke of noah . hence because the historiall things of scripture and things about the foundation , as that paul purified himselfe with the jewes , act. . that paul rebuked peter , gal. . is no lesse true , because god hath so spoken in his word , then this fundamentall point [ jesus christ came into the world to save sinners ] it is cleare that the specifice and essentiall forme of a fundamentall article is not taken from the authoritie of god speaking in the word , ( seeing gods authoritie is one and the same in all that he speaketh ) but from the influence that the knowledge of an article hath to unite us to god in christ , and bring us to salvation . and secondly , it will follow that this [ thou shalt not by the use of things indifferent kill him for whom christ died ] and the like be no lesse fundamentall , by evident consequent , in respect it is spoken by gods own authority , then articles of our faith , thirdly , it followeth that formalists ignorantly divide matters of gods worship , into matters of faith , or points fundamentall , and things indifferent , as if many scripturall truthes were not to be found in gods word , such as the miracles of moses , and elias , the journeyes of paul , which are neither matters fundamentall , nor yet things indifferent . fourthly , many things may be fundamentall , by consequent , to one who can reade the word , and heareth it read , which is not by consequent fundamentall to a rude and ignorant man. the knowledge of points fundamentall is necessary . . to obtaine salvation . . to keepe communion with a true church ; for we are to separate from a church subverting the foundation and laying another foundation . fundamentalls are restricted by many to the creed of athanasius , and b gregorius nazimzen , and c cyrillus of jerusalem , to the apostles creed ; ( as it is called ) others reduce all fundamentalls to the famous creeds of ni●e , of constantinople , of ephesus , of chalced●n ; d estius restricteth fundamentalls to things necessary for the well ordering of our life ; e davenantius saith better , that such are fundamentall , the knowledge whereof is simply necessary to salvation , i● ignorance whereof doth condemne . doctor potter calleth them p●ime and capitall doctrines of our religion , or of that faith which essentially constituteth a true church , and a true christian ; which is good , but that he contradivideth from these things not fundamentall , which may be disputed on either side , and cannot be determined by the word of god , and must lie under a [ non liquet ] is his error . yet he may know that g bellarmine saith right many things are of faith , ( and cleare in scripture , as historicall relations ) which are not fundamentall . h camero , and a greater divine then camero i dom. beza reduceth all fundamentalls to things which necessarily belongeth to faith and obedience : and k great calvin retrincheth fundamentalls within the apostles creed : l occam will have the militant ( catholicke ) church alwayes explicitely or expressly beleevings things necessary to salvation : and our divines teach that the catholike church cannot erre in fundamentalls : they meane with pertinacie and obstinacie . . in all fundamentalls . . totally and finally . but wee are not to beleeve papists , who say things are fundamentall , materially in themselves , as all points necessary to bee beleeved , but things are not formally fundamentall , but such things onely as the church d●fineth to be fundamentall . but . the foundation of our faith is gods word , and gods word is necessary to be beleeved to salvation , whether the church define it or no : to abstaine from idolatry is necessary to be beleeved , though aaron and the church of israel say the contrary , neither doth gods word borrow authority from men . . if the church may make points to be fundamentall by their definition , whereas before they were not fundamentall , then may the church make articles of faith ; sure i am paipsts , as gerson , occam , almaine , suarez , yea and a very bellarmine is against this . yea and by that same reason they may make fundamentall points to bee no fundamentall points , and they may turne the apostles creed into no faith at all , for ejusdem est potestos creare & annihilare . . there cannot be a greater power in the church , to define articles of faith , then is in god himselfe ; but the very authority of god doth not define a matter to bee an article of faith , except the necessitie of the matter so require , for god hath determined in his word , that paul left his cloake at treas , but that paul left his cloake at troas , is not ( i hope ) an article of faith , or a fundamentall point of salvation . . what can the church doe , ( saith a vincentius lyrinens . ) but declare that that is to be beleeved , which before in it selfe was to bee beleeved : and b bellarmine saith , councells maketh nothing to be of infallible verity , and so doth c scotus say , verity before heresies ( erat de fide ) was a matter of faith , though it was not declared to be so by the church : determinatio non facit vertatem , saith o●cam , the churches determination maketh no truth . . the evidence of knowledge of fundamentals is gravely to bee considered . hence these distinctions . . one may beleeve that christ is the sonne of god by a divine faith , as peter doth , matth. . . and yet doubt of the necessary consequences fundamentall . ergo , christ must bee delivered into the hands of sinners , and bee crucified , as the same peter doubted of this : for as one may fall in a grievous sinne , though regenerated , and faile in act , and yet remaine in grace , in habitu , the seed of god remaining in him ; so may peter and the apostles doubt of a fundamentall point of christs rising from the dead , john . v , . in an act of weakenesse , and yet have saving faith in christ , as it is like many of of the saints at corinth denyed an article of their faith , the rising againe of the dead : one act of unbeleefe maketh not an infidell . . dist. a simple papist and a lutheran not well educated doth beleeve upon the same former ground , that christ is true man , & hath an habitual faith of this article , that jesus christ is truly the son of david , & yet holdeth transubstantiation , or consubstantiati● , that christs body is in many sundry places in heaven , and earth , on this side of the sea , & beyond sea , yet the conn●xion betwixt christs humanitie and this monster of transubstantiation not being possible , all the error may be meerely philosophick , that the extention of quantitative parts without or beyond part , is not the essence of a quantitative body ; while as the rude man beleeveth firmely that christ is true man , and so beleeveth contradictory things by good consequence ; therefore the qualitie of the conscience of the beleever is to be looked into , since fundamentall heresie is essentially in the mind , and pertinacy and selfe-conviction doth inseparably follow it . . there is a conscience simply doubting of fundamentall points , this may be with a habit of sound faith . . a scrupulous conscience which from light grounds is brangled about some fundamentall points , and this is often in sound beleevers , who may and doe beleeve , but with a scruple . . a conscience beleeving opinions and conjecturing and guessing , as in atheists , this is damnable ; but where obstinacy is , as defending with pertinacie transubstantiation , and that it is lawfull to adore bread , this pertinacious defending of idolatry doth inferre necessarily , that the faith of the article of christs humanitie is but false and counterfeit , and not saving . . dist. there is a certitude of adherence formall , and a certitude of adherence virtuall . a certitude of adherence formall is , when one doth adhere firmly to the faith of fundamentalls . a certitude of adherence virtuall is , when with the formall adherence to some fundamentall points , there is an ignorance of other fundamentall points , and yet withall a gracious disposition and habit to beleeve other fundamentalls , when they shall bee clearely revealed out of the word , so luke . christ exponed the resurrection , and the articles of christs sufferings and glorification , vers . , , . to the disciples who doubted of these before , and yet had saving faith of other fundamentall points , matth. . . . . hence there be two sorts of fundamentalls , some principally and chiefely so called , even the elements and beginning of the doctrine of christ , as credenda , things to be beleeved in the creed , the object of our faith ; and p●tenda , things that we aske of god , expressed in the lords prayer , the object of our hope specially . . agenda , things to be done , contained in the decalogue , the object of our love to god and our brethren ; others are so secundarily fundamentall , or lesse fundamentalls , as deduced from these ; yea there be some artcles of the creed principally fundamentall , these all are explicitely to be beleeved , noted by a vigilius martyr , and b pareus : as that christ died and rose againe , &c. other articles are but modi articulorum fundamentalium , and expositions and evident determinations of cleare articles : as christs incarnation , and taking on our flesh is explained by this , conceived of the holy ghost , and borne of the virgin mary ; the death and suffering of christ is exponed by subordinate articles , as that he suffered under pontius pilate , was crucisied , &c. and these lesser fundamentalls are to be beleeved , necessitate praecepti , because god commandeth them , but happily non necessitate medii . it is possible many bee in glory who beleeve not explicitely , but onely in the disposition of the mind , ( as some are baptized , in voto , in their desire onely ) these lesser fundamentalls , it is enough they have the faith of non-repugnancy , or negative adherence to these , so as they would not deny them , if they had beene proponed to them in a distinct and cleare way . . the faith of fundamentalls is implicit three wayes . . in respect of the degree of beleeving . . in respect of the object . . in respect of the subject , or our adherence to things beleeved . in respect of degrees the faith is implicite and weake three wayes , as calvin may teach . . because we are ignorant of some lesse fundamentalls . . because we see in a mirror and imperfectly . . in respect of beleeving upon a false ground , as for miracles . in respect of the object , the certaintie is most sure , as sure as that god cannot lie . in respect of our adherence of understanding and affections ; in this respect the knowledge of fundamentalls must bee certaine . . by a negative certitude which excludeth doubting , and so pastor and people must have a certitude of fundamentalls , as rom. , . col. . . heb. . . but for a positive certitude there is not that measure required in a teacher that is in a scholler , for all the body cannot be an eye , cor. . . yet is a christian certitude and fulnesse of perswasion required even of all christians , colos. . . colos. . . highest and greatest in its kind , though many may bee saved with lesse , yet a distinct knowledge of fundamentalls in all is not necessary by a necessitie of the meanes , necessitate medii , as beza and doctor ames teach . there is a faith of fundamentalls implicite in respect of the will and affections which papists make a wide faith , as the j●u●e becanus thinke to beleeve these two fundamentalls , . that there is a god. . that this god hath a providence con●●●ning mens salvation , though other particulars be not knowne . or implicite faith is , saith estius , when any is ready to beleeve what the church shall teach ; which faith ( suarez saith ) though it include ignorance , yet keepeth men from the danger of errors , because it doth submit the mind to the nearest rule of teaching , to wit , to the church ; the knowledge of fundamentalls in this sense doth not save , but condemne . thomas saith better then he . . dist. they are not alike who beleeve fundamentall here●ies . . and who defend them . . and who teach them , and obtrude them upon the consciences of others . for the first , many beleeve fundamentall errors who are ignorant of them , and doe thinke that they firmely adhere to christian religion , o●cam termeth such , haereticos nescientes , ignorant heretickes , as the marcionites , and the manicheans , and these the church should tolerate while they bee instructed . it is true the jesuite meratius saith , when many things are proposed to the understanding for one and the same formall reason , to wit , for divine authoritie , the understanding cannot imbrace one but it must imbrace all , nor ●●ject one , but it must reject all , which is true of a formall malitious rejecting ; the manichean beleeveth nothing because god saith it , and hath faith sound and saving in nothing , but it is not true of an actuall or virtuall contempt , in one or two fundamentalls , because beleevers out of weakenesse , ignorance , and through strength of tentation may doubt of one fundamentall , as the disciples doubted of the resurrection , joh. . . and yet in habite beleeve all other fundamentalls , but the church is to correct such as professe fundamentall heresies , and to cast out of the church seducers and deceivers . . dist. it is one thing to hate a fundamentall point , as that [ christ is consubstantiall with the father ] as the arians doe , and another thing , by consequence to subvert a fundamentall point , as papists by consequence deny christ to bee true man , while they hold the wonder of transubstantiation , yet doe not they hate this conclusion formally [ that christ is true man. ] . dist. though it were true which doctor christo. potter saith , if we put by the points wherein christians differ one from another , and gather into one body the rest of the articles , wherein they all gnerallaly agree , we should finde in these propositions , which without all controversie are universally received in the whole christian world , so much truth is contained , as being joyned with holy obedience may be sufficient io bring a man to everlasting salvation . i say , though this were true , yet will it not follow that these few fundamentalls received by all christians , papists , lutherans , arians , verstians , sabellians , maccdonians , nestorians , eutychanes , socinians , anabaptists , treithitae , antitrinitarii ( for all these be christians and validely baptized ) doe essentially constitute a true church , and a true religion . because all christians agree that the old and new testament is the truth and word of god , and the whole faith of christian religion is to bee found in the old testament , acknowledged both by jewes and christians ; for that is not the word of god indeed in the old testament , which the jewes say is the word of god in the old testament . yea the old and new testament , and these few unc●n●●averted points received universally by all christians are not gods word , as all these christians expone them , but the dreames and fancies of the jewes saying , that the old testament teacheth that christ the messiah is not yet come in the flesh , the treithitae say there be three gods , yet are the treithitae christians in the sense of doctor potter : so that one principall as that there is one god , and christ is god and man , and god is noely to be adored , not one of these are uncontraverted , in respect every society of sectaries have contrary expositions upon these common fundamentalls , and so contrary religions . who doubteth but all christians will subscribe and sweare with us protestants the apostolicke creed but will it follow that all christians are of one true religion , and doe beleeve the same fundamentalls ? now these fundamentalls are the object of faith according as they signifie things . to us and to the treithitae this first article ( i beleeve in god ) as i conceive doth not signifie one and the same thing ; now joyne this ( i beleeve in god ) with holy obedience as wee expone it , and as the treithitae expone it , it could never bee a step to everlasting salvation ; for it should have this meaning , ( i beleeve there is one only true god , and that there be also three gods ) and what kind of obedience joyned with a faith made up of contradictions , can bee availeable to salvation ? . one generall catechise and confession of faith made up of the commonly received and agreed upon fundamentalls , would not make us nearer peace , though all christians should sweare and subscribe this common christian catechise , no more then if they should sweare and subscribe the old and new testament , as all christians will doe , and this day doth . . disl . though the knowledge of fundamentalls be necessary to salvation , yet it cannot easily be defined , what measure of knowledge of fundamentalls , and what determinate number of fundamentalls doth constitute a true visible church , and a sound beleever , as the learned voetius saith . hence . they are saved , who soundly beleeve all fundamentalls materially , though they cannot distinctly know them , under the reduplication of fundamentalls , nor define what are fundamentalls , what not . . though a church retaine the fundamentalls , yet if wee beforced to avow and beleeve as truth , doctrines everting the foundation of faith , against the article of one god ; if we must worship as many gods as there bee hosties , if christs kingly , priestly , and propheticall office be overturned , as we were forced in popery to do , we are to separate from the church in that case . it is not true that master robinson saith , this distinction of fundamentalls and non-fundamentals in injurious to growing in grace , whereas we should be led on to perfection , as if it were sufficient for a house , that the foundation were laid . answ. it followeth not , for the knowledge of fundamentalls is onely , that wee may know what is a necessary meane of salvation , without which none can be saved , notwithstanding , he who groweth not , and is not led on to perfection , never laid hold on the foundation christ ; nor are we hence taught to seeke no more , but so much knowledge of fundamentals , as may bring as to heaven , that is an abuse of this doctrine . . robinson faith fundamentall truthes are holden and professed by as vile heretickes as ever were since christs dayes , a company of excommunicates may hold , teach and defend fundamentall truths , yet are they not a true church of god ? answ. papists hold fundamentalls , and so doe jewes hold all the old testament and papists hold both new and old , but we know they so hold fundamentalls , that by their doctrine they overturne them ; and though there bee fundamentalls taught in the popish church , which may save if they were beleeved , yet they are not a true and ministeriall church simply , because , though they teach , that there is one god , they teach also there is a thousand gods whom they adore , and though they teach , there is one mediator , yet doe they substitute infinite mediators with and besides christ , so that the truth is , not a formall , ministeriall and visible active externall calling is in the church of rome , as it is a visible church , in the which wee can safely remaine , though fundamentalls be safe in rome , and the bookes of the old and new testament be there , yet are they not there ministerially as in a mother whose breasts we can sucke ; for fundamentall points falsely exponed , cease to be fundamentall points , yea as they be ministerially in rome , they be destructive of the foundation , though there bee some ministeriall acts valid in that church , for the which the church of rome is called a true church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in some respect , according to something essentiall to the true church , yet never sine adjecto , as if it were a true church , where we can worship god. fundamentalls are safe in rome materially in themselves , so as some may be saved who beleeve these fundamentalls ; but fundamentalls are not safe in rome , ecclesiastice , ministeraliter , pastoraliter , in a church way , so as by beleeving these from their chaires so exponed , they can be saved who doe beleeve them . . out of which we may have the doctrine of faith and salvation as from a visible mother , whose daughters we are . some say the fundamentalls amongst lutherans are exponed in such a way as the foundation is everted ? i answer , there is a twofold eversion of the foundation . . one theologicall , morall and ecclesiastick , as the doctrine of the councell of trent , which is in a ministeriall way , with professed obstinacy against the fundamentall truths rightly exponed , and such an eversion of the foundation maketh the popish church no church truely visible , whose breasts we can sucke . but for lutheranes , their subversion of the foundation by philosophick consequences without professed hatred to the fundamentalls , and that not in an ecclesiasticke and ministeriall way , doth not so evert the fundamentalls , as that they bee no visible church . the learned pareus sheweth that there be no difference betwixt us and lutherans in heads absolutely necessary to salvation , the dissention is in one point onely anent the lords supper , not in the whole doctrine thereof , but in a part thereof , not necessary for salvation . there were divisions betweene paul and ba●nabas , betwixt cyprim an african bishop , and stephanus bishop of rome , anent baptisme of hereticks , which cyprian rejected as no baptisme ; betwixt basilius magnus and eusebius ce●ariensis , because basilius stood for the emperour va●ns his power in church matters ; so was there dissention betwixt augustine and hier●nimus anent the ceremonies of the jewes , which hyeronymus thought might be retained to gaine the jewes ; so there was also betwixt epiphanius and chrysostome anent the bookes of orig●n . the orthodox beleevers agreed with the novations against the arrians anent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the consubstantialitie of christ ; and though excommunicate persons defend and hold all fundamentalls sound , and so may bee materially a true church , yet because their profession is no profession , but adenying of the power of godlinesse , they cannot be formally a visible church , but are for scandalls casten out of the visible church . but ( saith robinson ) most of england are ignorant of the first rudiments and foundation of religion , and therefore cannot bee a church . answ. such are materially not the visible church and have not a profession , and are to be taught , and if they wilfully remaine in that darknesse are to be cast out . but ( saith he ) the bare profession of fundamentalls maketh not a church ; they must be a company of faithfull people , and if they must not be truely faithfull , then they must be falsely faithfull ; for god requireth true and ready obedience in his word , according to which wee must define churches , and not according to casuall things . answ. this is a speciall ground that deceiveth the separatists , their ignorance ( i meane ) of the visible church , for the visible church consisteth essentially neither of such as be truely faithfull , nor of such as must be falsely faithfull ; for the ignorant man seeth not that the visible church includeth neither faith , nor unbeliefe in its essence or definition . it is true , to the end that professors may be members of the invisible church , they must be beleevers , & must beleeve , except they would be condemned eternally ; but to make them members of the visible church neither beleeving nor unbeleeving is essentiall , but onely a profession ecclesiastically in tear , that is not scandalous & visibly & apparently lewd and flagitious , such as was the profession of simon magus , when he was baptized with the rest of the visible church , act. . and god indeed requireth of us true worship and ready obedience , as he saith , but not that a visible church should be defined by true and sincere obedience : for essentials onely are taken in a definition , and casuall corruptions are only accidentall to churches , and fall out through mens faults , and therefore should not be in the definition either of a visible or an invisible church ; nor should ready and sincere obedience which is a thing invisible to mens eyes , be put in the definition of a visible church , for it is accidentall to a visible church , and nothing invisible can be essentiall to that which essentially is visible ; the visible church is essentially visible . anent separation from rome we hold these propositions . . profession consistetly not onely in a publike ministeriall avowing of the truth , but also in writing , suffering for the truth , and death-bed-confessions of the truth ; these worthy men in their owne bowells , as occam , petrarcha , gerson , mirandula , these who in their death bed renued confidence in merits , saints , images , were the true church , and the other side the false church , all the churches of asia excommunicated by victor , as a bellarmine saith and binnius ; b pope stephen then and his councell denying communion to cyprian and fourescore of bishops must bee the separatists , and cyprians and his adherents the true church . . in this division we are united to the true apostolick , to the ancient church , to the true ancient church of rome , which opposed the apostate church of rome , but an immediate and personall adherence to , and union with the ancient church is not essentiall to a visible church . the separation from a true church , where the word of god orthodox is preached , and the sacraments duely administred , wee thinke unlawfull ; and the place for separation mainely i would have vindicated , cor. . . be ye not unequally yoaked together with unbeleevers , &c. robinson will have this strong for their separation , and saith . . it is true , he findeth fault with the beleeving corinthians , communicating with the unbeleeters in the idol feasts , but with all it must be considered , that the apostle up in this particular occasion delive●eth a generall doctrine , as from ●●●●●tion , cor. . to forbid commingling with fornicators , with 〈◊〉 persons , with idolaters , &c. and as he forbiddeth partaking with the wicked in their evills , yet then therein did he forbid all religious communion with them , since their very prayers , and other sacrifices are their evills , wherein whilst the godly doth communicate with them , what doe they else but acknowledge their common right and interest in the holy things with them ? answ. . it is good that robinson with the interpreters doth acknowledge , that paul forbiddeth communicating with unbeleevers a● idol feasts , as the place will command us to separate from the masse service , and therein let it be that hee inferreth a generall ; ergo , you are to separate from all the worship of the gentiles idols , and are not to be mixed with them in their service , which they give to their false gods : but this is not the generall which includeth separation from a church , in the service of a true god , the service being lawfull , and onely evill to some worshippers and by accident , because they eate to themselves damnation , but not damnation to others . . but he forbiddeth ( saith he ) all partaking with the wicked in their evills . i distinguish their evills in their evills , of their personall sins in not worshipping the true god in faith , sincerity & holy zeale , that i deny , and it is to be proved , christ himselfe and the apostles eated the passeover , and worshipped god with one whom christ had said had a devill , and should betray the sonne of man , and was an uncleane man , job . . , . . he forbiddeth all partaking with the wicked in their evills , that is , in the unlawfull and idol-worship , or in their superstitions and will-worship ; that is true , but nothing against us , or for your separation . if it be said , judas was neither convicted of his traitory to christ , nor was he knowne to the apostles by name to be the man , for some of them suspected themselves , and not judas to bee traytor : but you communicate with such as be professed and avowed traytors , and persons knowne to be scandalous , and so you acknowledge you have a common right in these holy things , with these persons . answ. . christ shewed to the disciples that they were an uncleane societie , and that one had a devill , and therefore though they knew not the man by name who had the devill , they knew the societie to have a devill , and to be uncleane , for that one man his cause , and so neither christ nor his disciples should have taken part with the evills , and the prayers and sacrifices of the wicked , for in so doing they acknowledge that they have commune right and interest in the holy things of god , with some who have a devill , and with an uncleane societie ; but you cannot condemne christ and the disciples communicating at that supper . . though the scandalous person bee not convicted of the scandall , that doth make the scandall more grievous and haynous to the scandalous person , in that he dare remaine in a sin , though he be convicted of his guiltinesse by the church , but it doth not make the persons scandall to be no scandall , and no uncleannesse at all ; for magis & minus non variant speciem , more or lesse of sinne doth not vary the nature of sin : now if paul will the corinthians to meet together to eate the lords body , as hee doth , cor. . and know that there bee amongst them carnall men , such as goe to law with their brethren before infidels , such as deny the resurrection , such as come drunke to the lords supper , though they bee not convicted of these sinnes by the church , yet if they be knowne to others , as paul doth declare them in that epistle , they must pollute the lords table before the church convict them , no lesse then after the church hath convicted them , though the pollution may bee more and greater after church-conviction , then before , yet paul willeth all the corimbians to acknowledge their communion with the sinnes of the non-convicted , and with their abominable and wicked sacrifices and prayers , which none can teach or beleeve of the apostle led by an infallible spirit , and therefore to communicate with them , is not to take part of their evills . . he saith at last , they who communicate at the same table with scandalous persons , what doe they else but acknowledge their commune right and interest in the holy things of god , with such scandalous persons ? and this is that which master coa●hman saith , this banquet of the lords supper , is the nearest fellowship that the saints have in this world ; what lying signes and dec●avable demoust●ations d●e these make who communicate they care not where , nor with whom , but thinke if they examine themselves , it is well enough , forgetting that it is an act of communion ? for if we sever the word sacrament from communion , we put out gods tearme and put in our owne . but i answer . . these who are baptized by one spirit unto one body , as all the visible churches are , cor. . . & professedly heare one word preached , doe thereby acknowledge they have one communion , right and interest in these holy things , to wit , in a communion with christ in remission of sinnes , and regeneration sealed in baptisme , and in one common saviour , and common faith preached in the gospell ; and is this communion unlawfull , and this fellowship a lying signe , because all baptized , and all hearing one gospell , and that in an avowed profession , are not knowne to be regenerated ? then should no infants be baptized , except they know all in the visible congregation baptized with them to bee regenerated also , for it is certaine that we have a communion most inteare and visible with all who are baptized . . it is no inconvenient to professe that we are all one visible body in the lords supper , cor. . . though wee be not one invisible , true , and mysticall , and redeemed body of christ , as it is said , cor. . . that all were baptized unto moses in the cloud , and in the se●t , v. . and that all did eate the same spirituall meat , v. . and that all did drinke the same spirituall drinke , the rocke christ , yet did they not sinne in this , and partake with the wicked in their ●ills , to wit in their wicked prayers and sacrifices , because it is said , v. . god was not pleased with many of them in the wildernesse , because , v. . they lusted after evill things , and many of them were idolaters , epicures , fornicators , tempters of christ , and mumurers , and there sell of them in one day twenty three thousand , v. . , , . and upon the same ground paul saith in the same place , v. , . that we many ( speaking of the corinthians ) are all 〈◊〉 ●read , and one body , and yet v. . many of these were parta●ers of the table and cup of the devills : and in the next chapter , many came drunke to the lords table , many did eate and drinke their owne damnation , and were stricken therefore of god with sicknes and de●th , v. , , . , , &c. and yet v. . paul charg●th them to come together to the lords supper , so farre is hee from a shadow of separation . the sacrament is a seale of their unitie of one body , and is a seale of their communion with christ , v. . but all who receive the signe , have not a communion with christ , nor are they all sealed , as one body mysticall of christ , onely they are in profession by eating one bread , declared to be one body , and doe become one body visible , and no question many make the sacrament to themselves a lying signe , and a blaneke ordinance . but first , this is not the sinne of such as doe communicate with those , who receive the blaneke seale , and make the sacrament to themselves a lying seale and damnation ; for they are commanded to exaamine themselves , and so to eate , but they are not commanded to examine their fellow-communicants , and they are to judge themselves , but not to judge their fellow-communicants . master coachman . how can any godly man consent , or say amen ( saith be ) to such an holy action , when it is joyntly done , by such , as for the most part , are the enemies of god ? answer . this maketh against the man , and the churches of new england , for they admit constantly to the hearing of the word , and so to the prayers of the church , those who are not received members of the visible church : how can any godly man say amen to the action of hearing the word , when it is joyntly done by gods enemies ? i prove the antecedent , the unity of faith hearing one word of faith preached , eph. . . maketh a visible body in profession , even as the joynt partaking of one bread , and one cup in the lords supper , maketh one body , by obsignation or sealing , cor. . , . . division of hearts in hearing , while some follow paul , some apollo , some cephas , maketh a schisme and division in christs body , cor. . ergo , in hearing one and the same word preached , there is a visible church-union , for all division of that kind presupposeth a union , and unity in a visible incorporation . . cor. . . when yee come together ( as one church body ) every one of you hath a psalme , hath a doctrine , vers . . he that prophecieth edifiesh the church , vers . . so yee may all prophecy one by one , that all may learne , and all may be comforted , , it is shame for a woman to speake in the church . therefore the saints meet together in one church to be edified , and comforted by doctrine and hearing of the word , doe all joyntly performe an action of hearing and learning of the word of god , and are in that one church , and one visible body , and called one church , verse . . that the church may receive edifying , verse . seeke that yee may excell ( by prophecying ) to the edifying of the church , vers . . if therefore the whole church come together , unto some place , &c. vers . . if there be not an interpreter , let him keepe silence in the church , verse , . and these who understand , are all to say , amen , to that which is prophecied , verse , . and yet that action of hearing and saying amen to the word preached , and to the prayers of the church , is done by many unregenerated , who are yet in the state of enmity with god , as our brethren grant , in that they doe admit all to be a church , and one church hearing the word preached . . but how can they say amen , ( saith he ) to a holy action done 〈◊〉 gods enemies ? i answer , . this objection is no lesse against paul and the word of god , then against us ; for many enemies to god , whose hearts are rockie , thorny and stony ground , doe heare the 〈◊〉 of god , and that by gods commandement , matth. . vers . . , , . & c. the deafe and the blind are commanded to heare , esai . . . esai . . , . and these whom god hath covered with a spirit of slumber , are to heare the words of the sealed booke , isai. . . , . even those who stumble at the word , and fall , and are broken , esai . . . , . pet. . v. . what godly man can say , amen , to such a holy action , as is performed by gods enemies ? . the godly say amen to actions of gods worship two wayes , . as it is the ordinance of god injoyned , and commanded , to the wicked and hypocrites , no lesse then to the godly , and we are to countenance their communicating , as we doe their hearing of the word , and to joyne with them both , in our reall and personall presence , and say amen with them , as the disciples gave their personall amen , and their countenance and presence to a holy action at the last supper , with one of their number , whom they knew to have a devill , and to be a traitor , and dipped their hand in the dish with this man , after christ had warned them , that there was such an one : but this is but to say amen to the externall worship , which is lawfull , according to the substance of the act . . the godly may be throught to say amen to the actions of worship performed by the enemies of god , by approving , allowing , and commending the manner of their performing the holy actions of gods worship , that is , they may be thought to approve the manner of their hearing and receiving the sacraments , that is , when they approve their performing of those holy actions without faith , and with wicked hearts and hands , and when they allow that they eats their owne damnation , thus no godly man can say amen to holy actions performed by gods enemies , nor is our externall communicating with them , a saying amen to the wicked manner of receiving the seales , this is most unreasonable , and cannot be proved by gods word . but robinson will prove that in this place , cor. . the lord forbiddeth communion not onely with evill workes of wicked men , but with their persons , and that he commandeth a separation , not onely reall , but personall . . because ( saith he ) the scripture hath reference to the yoaking of the unbeleevers in marriage , as the occasion of spirituall idolatrous mixture , which he reproveth ; now this joyning was not in an evill , or unlawfull thing , but with the wicked and unlawfull persons . answer , if the man had formed a syllogisme it should be a crooked proportion , if paul allude to the marriage with insides , then as we are not to joyne with pagans in lawfull marriage , so neither with scand ●●ous christians in lawfull worship . this connexion is gratis said , and we deny it ; but as we are not to marry with pagans , so not to sit in their idoll-temple , and to be present in their idoll-worship , else we were not to admit them , or their personall presence to the hearing of the word , contrary to your selves and to cor. . , . so if because we are not to marry with them , we are not to be personally present with them , at the receiving of the sacrament , neither at the hearing of the word , nor are we to be baptized , because sim●n magus , and many hypocrites are baptized . . locall separation from idoll-worship , in the idoll-temple , we teach as well as robinson , but what then ? he commandeth locall and personall separation from all the professors of the truth , in the lawfull worship of god , this we deny to follow . . the very termes saith robinson ) beleevers , unbeleevers , light , darknesse , christ , belial , doe import opposition not of things only , but of persons also , for things sake , so the faithfull are called a righteousnesse , b light , and the ungody c darknesse , and so not onely their workes , but their persons are called . answer . . we deny not opposition of persons , and separation locall from persons in idoll-worship , at an idoll-table , but hence is not concluded personall separation from wicked men in the lawfull worship of god. . this is for us , we are to separate from the persons ; because the worship is unlawfull , and idoll-worship , and therefore the contrary rather followeth , i● the worship were lawfull , we would not separate , for remove the cause and the effect shall cease . . the apostle ( saith he ) forbiddeth all unlawfull communion in the place , but there is an unlawfull communion of the faithfull with the wicked in things lawfull , as with the excommunicated , idolatrous , 〈◊〉 , or my other flagitious person in the sacraments , prayers , and other religious exercises , and the iewes were to separate themselves , 〈◊〉 from the manners of the he●then , but even from their ●ers●s , ●zr . . . . and . , . nehem. . . . and paul 〈◊〉 the corinthians , cor. . for having fellowship , not onely in ●● persons in●est , but with the incestuous person , whom therefore they 〈◊〉 ●urge out , and to put away from amongst themselves , verse . ● . . answer , it is true , there is an unlawfull communion of the faithfull that is overseers and guides of the church , to whom god hath committed the keyes of the kingdome of heaven , with excommunicated persons , in that they retaine one worthy to be excommunicated in the bosome of the church : but communion with the church in the holy things of god , is not hence concluded to be unlawfull , because the guides of the people communicate with that church where the excommunicated person is suffered , it is the sinne of the church-guides , that an excommunicated person is not cast out , and that he is suffered to communicate at the lords table , and to profane ● , in not discerning the lords body , but it is not the sinne of either guides or the people , to communicate at one table with the excommunicated person , or him that deserveth to be excommunicated ; for not casting out is one thing , and to communicate with the excommunicated in the true visible church is another thing ; the former is a sinne , not to use the power that christ hath given , but to communicate with the excommunicated person , is not a sinne , but a remembring of the lords death at christs commandement ; for one sinne maketh not another sinne to be lawfull , or to be no sinne ; to deliver one unto satan is to debarre one from the lords supper , and to repute him as a publican , and to judge him not worthy of the communion in the holy things of god , with the church ; but this is not to repute the church or guides or members as publicans and heathens , and as not worthy of church-communion with the man who is cast out : we see the church of corinth rebuked , for not excommunicating the incestuous man , but not forbidden to come and eate the lords supper with him , and these who came and did eate their owne condemnation● cor. . yea they are commanded to come to the publike meeting : ergo , it is one thing not to excommunicate the scandalous , a sinne , and another thing to communicate with the scandalous , which is not a sinne directly , nor forbidden at all . though paul have an allusion to the lords separating of the jewes from all other people , yet it followeth not that we are to separate from the wicked men and unrenewed , professing the truth that way ; first , because there was a typicall separation in marriage with canaanites ; if the jewes should marry with the canaanites , the marriage was null , and the moabites and ammonites ought not to enter in the temple . . the jewes are to separate from the manners of heathen , and from the persons of strange wives , yea and to put their wives of the canaanites after they had married them , away from them , in token of their repentanee , because the marriage was not onely unlawfull , but null , as is cleare , ezra . . , , . n●hem . . , . and this was a peculiar law binding the holy seed , but doth not inferre the like separation of christians , for cor. . , . it is not lawfull for a christian to put away a pagan wife , or for the beleeving wife to forsake the pagan husband , and therefore that jewish separation cannot inferre a separation from the persons and worship of unbeleevers ; and it is true that paul commandeth , to cast out the incestuous person , and to separate him from the church , but it followeth not , therefore the church was to separate from the publike worship because he was not cast out . . saith robinson , the apostle inj●yneth such a separation , at upon which a people is to be esteemed gods people , the temple of the living god , and may challenge his promise to be their god , and to dwell amongst them , and to walke there ; and as for the temple , the stone● and timber thereof , were separated from all the trees of the forest , and set together in comely order ; and he hath reference to the separating of the jewes from all other people , as appeareth , levit. , , . , . and this must be the condition of the israel of god , to the worlds end . answ. there is a separation from idol-worship here , such as is proper to the people in covenant with god , de jure , the visible church should separate from idols and the prophane world in their idol-worship , and sinfull conversation . ergo they should separate from the worship of god ; what sewing is here ? this is nothing for separation from the true church , or true worship , for the sinnes of worshippers . heare what interpreters say , as a non debet hoc simpliciter , de solo discessu , ●x● migratione , quae corpore fit , accipi , quasi mox migrandum sit ex●mnibus locis , in quibus vel superstitiones exercentur , vel stagiti●s●ct inhoneste vivitur , sic ex hoc mundo migrandum esset . b calvin , de sugienda idololatria hic concionatur . item , nihil non sibi lice● putabant in externis , promiscue se impiis super ft itionibus pollu●bant , siquidem insidelium couvivia frequent ando , communicabant prophanos ● impuros ritus cum ill is , atqui cum gravissime peccarent , sibi tamen ●idebantur innoxii , ergo hic invehitur paulus in externam idololatri●● . c bullinger , ego quam simplicissime intelligo de contagione ●orum , volupt●tum , sacrorum adeoque idolothytorum et rerum prophanarum omnium communione , putant quidam prot●nus migrandum ●x quibuslibet urbibus , si non omnes , in his , per omnia deo obediant . d meyer , objurgat ne majorem , quam dedeceret christianos , cum ethnicis haberent consuetudinem , vel idolothytis vescendo , vel ●●●jugium contrahendo , vel ludos theatrales spectando . e marlorat , h●tur ut caveant ab omni contagione tot sordium . ita theophylactus , ambrosius , et augustinus . paraphrastes , non in 〈◊〉 ( inquit ) sed in affectibus est fuga , quam suadet : so beza , and papists are not against this . estius , neque corinthii vocabantur h●bitare cum infidelibus , neque negotiari , neque cibum sumere . chap. . v. . signis vocat vos ad mensam &c. vetat arctam so●i●atem , et necessitudinem ex qua oriebatur periculosa quaedam necessit●s communicandi in moribus et religione . salmeron docet non li●ere christianis jungi cum idelolatris , non relinquendo patriam aut lxum , sed cultum illorum ; all which divines accord in this , that separation from idolatry and the idoll-tables of the gentiles is here commanded , and that because the church of god in the new testament , is no lesse a people in covenant with god , to whom the promises doe belong , and the presence of god working in them , then the people of the jewes were of old : but it followeth not hence that one part of the israel of god under the new testament should separate from the other . what weaknesse is this ? he alludeth to israels separation from the nations , which was personall ; therefore we are in person to separate from the true church for their personall sinnes , when the worship is right . but m robinson saith , papists , atheists , idolaters , anabaptists , and many more , doe worship jesus , from whose societies notwithstanding you professe separation . . the ismaelites and edomites doe worship the true god , though not after a true manner , and yet the israelites were a people separated from them , an edomite might not beare any publike office among the jewes to the third generation : yea israel was commanded to separate from israel , for a usurpation of the ministery , num. . and upon jeroboam his defection in the ministery , worship and new devised holy dayes , chron. . , , . king. . , , , , . answ. . papists , anabaptists , idolaters , are disavowed by us , and from them we separate , because though they professe the true god as edom did , yet they closely doe evert the fundamentals ; neither we , nor the reformed churches , in words or by consequence doe evert the fundamentals , and necessary points of salvation , and if the church of corinth was not to be separated from , nor thyatira , where the resurrection was denyed , and false doctrine maintained , you have no reason to parallell us with papists , atheists , anabaptists . . no covenant is made with the one true god , and the edomites and ismaelites , but the promises are made to us , and to our children , and to as many as the lord shall call , by the true gospell preached , act. . . robinson . the apostles ( saith he ) disjoyneth righteousnesse and unrighteousnesse , light and darknesse , as farre asunder , as beleevers and unbeleevers , as the temple of god and idols , in which former also the union betwixt christ and belial , is as monstreus as in the latter : also all unbeleevers are led by the devill , and cannot be the marter of the true church , and that some persons led by the devill and some not should be the marter of the true church is unknowne to scripture . answ. . in the text , cor. . righteousnesse and unrighteousnesse , light and darknesse are as farre asunder as the temple of god and idols , and as israel and edom. i answer in respect of the object materiall of false worship , they cannot morally be united , that is true , beleevers at corinth worshipping the true god in christ , cannot be united with such , as in idols temples are at one and the same idol worship : and as to marry christ and belial , light and darkenesse , is a monster , so it is no lesse morally monstrous , that the true worshippers of god in corinth , who give themselves out for the servants of god , should be joyned in any societie with the service of dumbe idols ; and thus farre israel and edom , a servant of god and an idolater , must separate and part companies , but in respect of the persons they may be united in one visible corporation and church ; else you may say by this argument , because faith in the eleven apostles and unbeleefe in judas , are as contrary as light and darkenesse , christ and belial , and as israels true worship and edoms false worship , and because the righteousnesse , light and faith of the apostolick church . act. . and the unrighteousnesse , darkenesse and unbeleefe of simon magus are contrary to others ( as they are as contrary as light and darknesse ) that therefore the eleven disciples and judas made not one visible church and the apostolick church , and simon magus and others in the gall of bitternesse with him , though baptized and joyned to the church , did not make up one visible church ; now since you acknowledge no visible church , but there be in it beside unbeleevers , though not seene , there is no visible church of your owne , wherein this monstruous combination of light and darkenesse is not . and so all your churches are false in their constitution , if there may not be a union of the persons of men led by god , and regenerated , and of hypocrites led by satan , and unregenerated ; and these meeting to one and the same true worship , as judas and the eleven did eate one and the same passeover . the scripture ( saith robinson ) denounceth the same judgement of god , ezech. . upon him that defileth his neighbours wife as to him who lifteth his eyes to the mountaines and the idols thereof , and murtherers are excluded out of the heavenly jerusalem as well as idolaters , and matth. . we are to esteeme every obstinate offender as a heathen and a publican , and paul chargeth the corinthians to avoyd f●rnicators , &c. cor. . as well as idolaters , so all carnall men are idolaters , making their belly their god : and the apostle to titus calleth prophane persons unbeleevers or infidels ; ergo , wee should walke toward the one , as toward the other , that is , separate from them both . answ. . it is true , god denounceth judgement against leud and unknowne hypocrites , as against worshippers of the gods of the zidonians , as your places prove , ezek. . rev. . but your logick is poore and blind , that you will separate from the true church , in which there bee secret hypocrites , and so from your owne churches , as you would separate from the church of the zidonians , who worship professedly baa● , and deny jehovah to be god , you make arguments without head or foote . . murtherers are excluded out of heaven , and haters of their brethren , who are murtherers from life eternall , joh. . . as idolaters , what then ? ergo , yee will exclude them out of the visible church , and separate from them . it is good that you come out with anabaptists to make these onely of your visible church , who shall reigne in glory with christ , and these onely , and all without your visible church to be firebrands of hell , as revel . . . . we are cor. . to avoyd fornicators , no lesse then idolaters , true . ergo , we are to separate from the church , where there be fornicators , seeing they make the church to bee false in its constitution , as we are to separate from a societie of heathen idolaters who worship a false god : doe you love such consequences ? men not forsaken of mother wit would say , i must separate from aaron , and the whole church of israel , in the act of adoring the golden calfe , which is indeed a separation from the false worship of the church , but not separate from the church ; but would you hence inferre , because god punisheth fornication no lesse then idolatry , that i am to separate from the church , and all their persons and societie in the very true worship of god , because some few persons there bee fornicators and carnall ? surely then paul did not his dutie , who commanded communion with the church of corinth , cor. . wherein there were carnall men , and deniers of the resurrection , and such as for gaine went to the law , with their brethren , and that before infidels ; yea because all sinne in the demerit thereof ( except you devise venials ) exclude men out of the new hierusalem , we must separate from all churches on earth , for there be none so cleane , but there bee some sinne in it , which excludeth out of the new hierusalem , as idolatry doth , though there bee degrees of sinne . but some ignorant ones say the place , cor. . . is to be expounded of eating at the communion table , or if it bee of familiar eating and drinking , of civill conversing , then much more are wee not to communicate with them at the lords table . but not to eate with such a one , is not to keepe intire fellowship with him , as the phrase noteth , psal. . . he that eat of my bread hath lift up his b●ele against me . joh. . . psal. . so doth chrysostome , the●phylact us , oecumenius expound this place , bullinger , contub●●nium & interiorem convictum prohibet ; so calvin , peter martyr , b●za , piscator , pareus ; so erasmus and aquinas , haymo , gagneius . nor is all eating whatsoever with heathen persons forbidden , paul practised the contrary , act. . . . . act. . . . act. . , . act. . , , . act. . , . cor. . . . the wife is not to separate , a toro & mensa , from the excommunicated husband , nor the sonne from the excommunicated father , no positive law can cancell the law of nature , nor can hence bee concluded that it is unlawfull to keepe any church communion with these , or to separate from the communion , though they be at the table . . because such eate damnation to themselves , not to others . . because no private person can separate , for the churches sinne , if the man be not convicted ; and lastly , here is to bee observed , that if the church be not in its right constitution , that is , as mr. robinson teacheth us , if it be not a people in whose hearts the lord ●●th written his covenant , wee are to separate from it ; so as if one be found to be a non-converted , though not scandalous , he must be excommunicated for non-conversion , never breaking out in scandalls , a thing contrary to the word of god , as i have proved already . mr. robinson objecteth , act. . . save your selfe from this untoward generation . ans. that is , from the malicious jewes who deny christ to be the messiah . but what is this to separate from the true church , professing christ ? but robinson saith , you deny visibly god , and his sonne christ. answ. . such as are thus scandalous are to be cast out . . if the church neglect to cast them out , we are not to cast out and excommunicate the church by separating from them , no more then the godly forsooke the church of the jewes , where there were many scandalous persons . . there be great oddes betwixt a froward generation professedly denying christ to bee come in the flesh , as the jewes , act. . ( and from such a church wee are to separate totally ; ) and betwixt a church where there bee many wicked persons , who in their life and conversation deny christ , and yet doe beleeve soundly or orthodoxly the fundamentall points of salvation , and hold in profession the orthodox faith : for though wee are to separate from the bad conversation of such a generation , yet are we not to separate from the church-worship , and church-societie of such a generation : therefore paul might well break off communion with the church of the jewes , whereof he was once a member , because after christs death , ascension , and the gospell was preached , it now became a fundamentall point of salvation , simply necessary to bee beleeved by all ( that the sonne of mary was the messiah ) which because the jewes maliciously denyed , they left off to be a church ; but a scandalous life in many of the professors , is not for that any ground to separate from the visible church , professing such fundamentall points . robinson saith from job . . . . . where the church is said to be given to christ , and chosen out of the world , it is cleare that the true visible church is gathered , by separation from the world . but i answer , to be given to christ and chosen out of the world is meant onely of the elect and invisible church . but arminians , pelagians , and old anabaptists expound it of the visible church , that they may make judas , whom they alledge was chosen out of the world , no lesse then peter , an example of their universall election , and of the small apostasie , of the truly elected and regenerated . and you have to side with you in this the apostate a peter bertius , b the arminians at hage , c arminius himselfe , the socinians , as d socinus , e theoph. 〈◊〉 ; and you may see your selves refuted by amesius f refuting the arminians in the conference at hage : and this you expressely say with arminians and socinians . . because , ( as you say ) judas was one of them , whom the father had given to christ out of the world , whom alone of all them so given to him , he hath losed ; ergo , christ speaketh of a visible donation . answ. the antecedent is false , joh. . . all that the father had given me , commeth unto me , and him that commeth unto me i will in no wayes cast out , v. . and this is the fathers will which ●●th sent me , that of all which he hath given me , i should lose nothing , but should raise it up at the last day . but judas was cast out and losed , and is not raised up at the last day , as one which commeth , that is , beleeveth in christ. . this is the very exception of the arminians , and amesius answereth , quae scriptura manifesto est judicio iudam non it a christo datum & commendatum fuisse a patre ut ●aeteros . christ ( saith robinson ) speaketh of such persons as the world hated , because they were not of the world , job . . . but the wicked world 〈◊〉 not hate men , as they are elected before god , and invisibly or inwardly separated , ●ut as they are outwardly separated , whether they bee inwardly so or not . answ. . invisible election and the contrary spirit that the children of god are led by , which is most unlike to the spirit that leadeth the world , is the true ground and cause why the world doth hate them ; and this choosing out of the world , is seene and made visible by the fruits of the spirit to the wicked world , but the consequence is nothing , he speaketh of election that is visible or made visible , yet not as visible for often paul t●●rmeth the visible churches , saints , temples , of the holy spirit , the sonnes and daughters of the living god , and when he tearmeth them such , he speaketh to , and of a visible church , yet not as visible , because to be the temple of the holy spirit , and a sonne and daughter of the living god , is a thing formally , and properly invisible : for faith and the spirit of adoptien are not things visible or obvious to the senses , but separatis●s are often deceived with this , hee speaketh to the visible saints , ergo , he speaketh to them as visible saints , this is the vaine collection of ignorant anabaptists ; paul writeth to the visible church , but every priviledge that hee doth ascribe to them doth not agree to them , as they are visible . he saith to the visible church of colossians , ch . . v. . your life is hid with christ in god , an unvisible life cannot agree to the colossians , as they are a visible church , so separation from the world made manifest and visible is the cause why the world hateth the children of god , yet that separation is formally invisible and not seene to the eye of men , for it is an action of god to choose men out of the world , and no eye mortall can see his actions , as they be such . and therefore except robinson prove that this choosing out of the world is common to elect and reprobate , and to be seene in peter and iudas , he bringeth nothing against us to prove his point , but hee plainly contradicteth his owne tenents ; for in his first reason , he will have the true church separated from the world , as iudas the traytor was separated from the world , which we grant that is separation in show , and in profession , and so maketh his visible church to be made up of traytors and hypocrites , who cannot bee the spouse of christ , nor a part of christ his mysticall body , and his redeemed flocke . now hee still harpeth on this , that the visible church rightly constitute is the spouse of christ , the redeemed of god , the mysticall body of christ , and so hee contradicteth himselfe , and saith with us that there bee no visible separation from the world , essentiall to such a church as they dreame of , to wit , of called saints , temples of the holy spirit , &c. and therefore never one of that side understood to this day the nature of a true visible church , though they talke and write much of it ; for the truth is , the essence and definition of a church agreeeth not equally to a true church and a visible church , yea a visible church as it is visible is not formally a true church , but the redeemed church onely is the true church . lastly , he speaketh ( saith he ) of such a choosing out of the world as he doth of sending unto the world , v. . which sending as it was visible and externall , so was the selection and separation spoken of . answ. the choosing out of the world is not opposed to sending unto the world , for sending unto the world is an apostolick sending common to judas with the rest , whereby they were sent to preach the gospell to the world , of chosen and unchosen , of elect and reprobate , but to bee chosen out of the world , and given to christ , is proper to the elect onely , who are chosen out of the loosed and reprobate world . . it is also false that the sending of the apostles is altogether visible , for the gifting of them with the holy spirit is a great part of sending the apostles , as our brethren say , a gifted man is a sent prophet ; but the lord his gifting of the apostle is not visible . you cannot ( saith robinson ) be partaker of the lords table and of devills . ergo , we must separate from the ungodly . answ. the table of idols is that table of devils and of false worship kindly in respect of the object that wee must separate from , but a scandalous person at the lords supper partaketh of the table of devils by accident , in respect the person being out of christ eateth damnation to himselfe , but it is not per se and kindly , the table of devils to others , and therefore i must not separate from it ; the supper was to judas the devils table , because satan entered in him with a sup , to cause him to betray the lord ; and christ told before , one of them twelve had a devill , and so to one of the twelve the supper was the devils table , yet could not the disciples separate therefrom . further he objecteth , paul condemned the church of corinth as kn●●ed lumpe , and as contrary to the right constitution , finding so many aberrations and defections from that state , wherein they were gathered unto a church ; who dare open so prophane a mouth as to affirme , that this faithfull labourer would plant the lords v●neyard with such impes , or gather unto the church flagitious persons , drunkards , i●●es●tous persons , or such as denied the resurrection ? answ. . paul never insinuateth in one letter , that these wicked persons , marred the constitution and matter of the visible church , but onely that they marred the constitution of the invisible church , that being bought with a price , they should give their bodies to harlotry , and that in denying the resurrection they denyed the scriptures , and turned epicures , who said , let us ●a●e and drinke , for to morrow we shall die ; but there is nothing to insinuate separation from the church , as false in the constitution . . paul doth not plant wicked men as impes in the lords vineyard , they plant themselves in the roome of true members of the church invisible , and as the redeemed of god , when they are not so indeed , and this sort of planting is given improperly to the pastors . but if you understand by planting , the casting out of the draw-net of the word of the kingdome preached , and the inviting of as many to come in as the pastors doe finde , matth. . . . even good and bad ; this way it is the mouth of truth , and not a prophane mouth , that pastors invite professors to come in , and bee members of the visible church , though their act of inviting have no kindly influence in the hypocrisie of their profession who are invited . to professe the truth is good and laudable , and to deny it before men , damnable , and to invite men to this profession of the truth , is good and laudable also . and wisedome sendeth out her maidens , and by them inviteth simple ones and fooles to professe the truth , and to come to the visible church , prov. . . prov. . , . but pastors doe not plant drunkards , and flagitious persons in the visible church , but the apostolike church calling to her communion simon magus , act. . but doth not plant them as hypocrites , but as externall professors . mr. coachman saith , it is no wrong to leave the carnal multitude , as it was no hurt to jehosaphat , when elisha in his presence protested against joram , as one , betwixt whom and god hee would not intercede . answ. put case jehosaphat be a church visible worshipping god aright , you wrong his societie , if you leave the shepheards tents , where christ feedeth amongst the lilies till the day breake , because there bee foxes in these tents and wicked persons . is it not ( saith he ) sweeter to converse with the godly , then with the ungodly ? is not the presence of faithfull christians sweeter , when one commeth to powre out his prayers , and offer his oblation , then the society of carnall men ? answ. this will prove it is lawfull to separate from pharisees preaching the truth in moses his chaire , the contrary whereof you were , sect. . pag. . because it is sweeter to heare the word with the godly , then with the ungodly . we have not found ( saith coachman ) the honorable name of christians or godly men given to liars , swearers , &c. no comfort , no priviledges belong to them in that state , it belongeth not unto them , but unto us to build the house of the lord , ezra . . answer . yea , god bestoweth the priviledges of externall calling unto good and bad , even to those who preferre their lusts to christ , matth. . . luk. . , , . . the place of ezra is corrupted , for those were the open adversaries of judah and benjamin , v. . and were not the church at all . . onely pastors are publicke and authoritative builders of the church , not private christians . the wicked ( saith he ) have the things of this life above the godly , ergo they should not be invested in the highest prerogatives above the godly : also it is a presumption to say to any carnall man , this is the body of the lord , that was given for thee . answer . it is the cry of a stone to reason thus , this argument is as much against gods providence as against us , for god sendeth to capernaum and bethsaida , the priviledge of christs presence , in preaching the gospel , and working miracles , yet they are an unworthy people . . pastors of the separation give the body of christ to lurking hypocrites , are they not herein presumptuous also ? they object , to live in the want of any of gods ordinances is not lawfull , as matth. . . chron. . . cant. . . . so saith robinson . a man is not onely bound in his place to admonish his neighbour , but also to see his place be such , as be may admonish his brother ; a calling absolutely tying a man to the breach of any of gods commandements , is unlawfull and to be forsaken . answ. seeing affirmative precepts tye not ad semper , and christian prudence is to direct us here ; there be some in church communion whom we cannot without palpable inconveniences rebuke : the ministers of new-england in their answer to the n● question , say , such as are not free ( servants or sonnes ) may stay in paroch assemblies in old england , so as they partake of no corruptions , and live not in the want of any ordinances ( they meane wanting the lords supper ) through their default ; now to separate from the lords supper , because of the wickednesse of the fellow-worshippers is their default , which is against robinson , yet we see not how masters or fathers should separate from christs true church more then servants or sonnes . . not to admonish , in some cases , is not a breach of a commandement , nor living besides scandalous persons in a church , or for any to abstaine from the seales because such be in the church , except we would goe out of the world , for robinson presseth alwayes personall separation , no lesse then church separation . robinson . there is the same proportion of one member sinning , of a few , of many , of a whole church : now if one brother sinne and will not be reclaimed , he is no longer to be reputed a brother , but a heathen : ergo , so are we to deale with a church though there be a different order , the multitude of sinners doe no wayes extenuate the sinne . answ. . then may a whole church by this reason be excommunicated , which our brethren deny . . there is the same proportion to be kept when one sinneth , and when a whole church sinneth , but by observing due order ; one may admonish a private brother , but not any one , or many private persons , may admonish and proceed after our saviours order , against a whole church in a church way , in respect they are still inferiour to a whole church : sister churches and synods are to keepe this order with one particular church , that is incorrigible , for private persons have relation of brotherhood to private persons , and the relation is private , and churches have church relation to churches , and the relation is publike ; nor are whole churches to be excommunicated , while god first remove the candlesticke , as we see in rome , and the seven churches in asia . . it is considerable , . if the whole church be obstinate and incorrigible , or some few , or the most part . . if the sinnes be against the worship of god , as idolatry , or sinnes of a wicked conversation , the worship of god remaining pure , and sound , at least in professed fundamentals . . if the idolatry be essentiall idolatry , as the adoring of the worke of mens hands , or onely idolatry by participation , as popish ceremonies , the surplice , and crosse , being as meanes of worship , but not adored , and so being idols by participation ; as a amesius and b m. ball doe well distinguish , and before them , so doth the learned c reynold , and d bilson make use of the distinction . . all lenity must be used against a church , if not more lenity , then we use in proceeding against single persons . . divers degrees of separation are to be considered : hence these considerations , . there is a separation negative , or a non-union , and a separation positive . though a church of schismaticks retaining the sound faith , yet separating from other , be deserted by any , it is a negative separation from ● true church , and laudable : as the faithfull , in augustins time , did well in separating from the donatists , for with them they were never one , in that faction , though they separated not from the true faith holden by donatists , but kept a positive union with them ; so doe all the faithfull well to separate from the churches of the separatists . . if the whole and most part of the church turne idolatrous , and worship idols , ( which is essentiall idolatry ) we are to separate from that church : the levites and the two tribes did well , as e mr. ball saith , to make a separation from jero●oams calves ; and the godly laudably , king. . . did not separate from the israel , and church of god , because the altar of damascus was set up , and because of the high places . things dedicated unto idols , as lutheran images , may be called , and are called cor. . . idolatry , yet are they idolatry by participation , and so the cup of devils , cor. . paul doth not command separation from the church of corinth , and the table of the lord there . . consideration . there is a separation from the church in the most part , or from the church in the least and best part . in achabs time israel , and the church thereof , for the most part , worshipped baal ; elias , micaja● , obadiah , and other godly separated from the church of israel in the most part : jeremiah wished to have a cottage in the wildernesse ( no doubt a godly wish ) that he might separate from the church all then for the most part corrupted , yet remained they a part of the visible church and a part in the visible church , and therefore did he not separate from the church according to the least and best part thereof ; the godly in england who refused the popish ceremonies , and antichristian bishops , did well not to separate from the visible church in england , and yet they separated from the mainest and worst part , which cannot be denied to be a ministeriall church . . considerat . if a church be incorrigible in a wicked conversation , and yet retaine the true faith of christ , it is presumed god hath there some to be saved , and that where christs ordinances be , there also where christs ordinances be , there also christs church presence is ; and therefore i doubt much if the church should be separated from , for the case is not here as with one simple person , for it is cleare , all are not involved in that incorrigible obstinacy , & that is yet a true visible communion , in which we are to remaine , for there is some union with the head christ , where the faith is kept sound , and that visibly ; though a private brother remaining sound in the faith , yet being scandalous and obstinately flagitious be to be cast off , as an heathen , yet are we not to deale so with an orthodox church , where most part are scandalous . . considerat . i see not , but we may separate from the lords supper , where bread is adored , and from baptisme where the signe of the crosse is added to christs ordinances , and yet are we not separated from the church , for we professedly heare the word , and visibly allow truth of the doctrine maintained by that church , which doe pollute the sacraments , and we are ready to seale it with our bloud , and it is an act of visible profession of a church , to suffer for the doctrine mentioned by that church . . we may well hold that f ambrose saith well , that a church wanting the foundation of the apostles , is to be forsaken . . there is a forced separation through tyranny from personall communion , and a voluntary separation ; david was forced to leave israel , and was cast out of the inheritance of the lord ; the former is not our sinne , and our separation from rome hath something of the former , the latter would be wisely considered . . there may be causes of non-union with a church , which are not sufficient causes of separation : paul would not separate from the church of the jewes , though they rejected christ , till they openly blasphemed , act. . , , . act. . . and when they opposed themselves and blasphemed , paul shooke his ●ayment and said unto them , your blood be upon your owne heads , i am cleane , from henceforth i will goe to the gentiles . there is a lawfull separation , and yet before the jewes came to this , there was no just cause , why any should have joyned to the church of the jewes , who denyed the messiah , and persecuted his servants , act. . act. . seeing there was a cleaner church , to which converts might joyne themselves , act. . , . . there is no just cause to leave a lesse cleane church ( if it be a true church ) and to goe to a purer and cleaner , though one who is a member of no church , have liberty of election , to joyne to that church , which he conceiveth to be purest and cleanest . . when the greatest part of a church maketh defection from the truth , the lesser part remaining sound , the greatest part is the church of separatists , though the maniest and greatest part in the actuall exercise of discipline be the church ; yet in the case of right discipline , the best though sewest , is the church ; for truth is like life , that retireth from the maniest members unto the heart , and there remaineth in its fountaine , in case of danger . chap. . sect . . the way of the churches of christ in new england . in this section the reverend author disputeth against the baptizing of infants of unbeleeving , or excommunicated neareit parents , of which i have spoken in my former treatise : onely here i vindicate , our doctrine . and first the authour is pressed with this , the excommunicated persons want indeed the free passage of life , and vertue of the spirit of jesus , till they be tuitched with repentance , yet they are not wholly cut off from the society of the faithfull , because the seed of faith remaineth in them , and that knitteth them in a bond of conjunction with christ. the authour answereth , it is true , such excommunicates , as are truely faithfull , remaine in covenant with god , because the seed of faith remaineth in them , yet to the society of the faithfull joyned in a particular visible church , they are not knit , but wholly cut off from their communion , for it is not the seed of faith , nor faith it selfe , that knitteth a man to this , or that particular church , but a holy profession of the faith , which when a man hath violated by a grievous sinne , and is delivered to satan , he is now , not as a dead palsie-member , cut off from the body , though bee may remaine a member of the invisible church of the first borne , yet he hath neither part , nor portion , nor fellowship in the particular visible church of christ jesus , but is as an heathen and a publican : now sacraments are not given to the invisible church , nor the members thereof , as such , but to the visible particular churches of jesus christ , and therefore we dare no more baptize his childe , than the childe of an heathen . i answer , first , if faith remaine in some excommunicated person , ( as you grant ) it must be seene in a profession , for though for some particular scandall , the man be excommunicated , yet is he not cut off ( as we now suppone ) for universall apostasie from the truth to gentilisine , or judaisme , for then he should be cursed with the great excommunication , cor. . v. . and so though he be to the church as a heathen , in that act , yet is he not to the visible church an heathen , but a brother , and to be admonished as a brother , thess. . . and the church is to use excommunication as a medicine , with intention to save his spirit in the day of the lord , cor. . , . tim. . . an excommunicated apostate is not so : now if hee retaine faith to the churches decerning , he retaineth the profession of faith , and in so farre a visible membership , with the church in the covenant ; ergo , for that professed faith , by our brethrens grant , his childe should be baptized , and so is not wholly cut off , but is as a dead palsie member of the church , and so as a member , though in a deliquie , and lethargie . . you say to the faithfull of a particular church , the excommunicate is wholly cut off : what doe you meane ? if his sinnes be bound in heaven , ( as they are , if he justly be excommunicated ) is he not also cut off , to all the visible churches on earth● are not all the churches to repute him as a publican and a heathen ? i beleeve they are , but you deny in this all visible communion of chur●hes . . you say , it is not the seede of faith that knitteth a man to a particular visible church , but an holy profession . but in the excommunicate person , ( if the seede of faith remaine as you grant ) this faith must be seene , by you , in a holy profession , else to you , he hath no seed of faith ; and if his profession of faith remaine intire , though it bee violated in the particular obstinate , remaining in one scandall , for the which he is excommunicated , you have no reason to say , that to the particular church , hee is wholly cut off , since his profession remaineth . . you say , it is not the seed of faith , nor faith it selfe that knitteth a man to this or that particular visible church , but a holy profession of faith . then i say , one may be knit to a particular visible church , and a true member thereof , though he want both the seed of faith , and faith it selfe . i prove the connexion . a man is a perfect and true member of a church , though he want that which doth not knit him to the church , this is undenyable : but without the seed of faith or faith it selfe , ( as you say ) hee is knit to the true church : ergo. but this is contrary to your doctrine , who require , chap. . sect . . that none must bee admitted members of a visible church , but those who are christ his body , the habitation of god by the spirit , the temples of the holy ghost , &c. and that no● onely by external● profession , but in some measure of sincerity and truth . now consider my reverend brethren , if there bee a measure of sincerity and truth , where there is neither the seed of faith , nor faith it selfe : and surely by this you cast downe and marre the constitution of your visible church , when you exclude from the members thereof , the seed of faith , and faith it selfe ; and you come to our hand , and teach , that the seed of faith , and faith it selfe , is accidentall to a visible church as visible , which wee also teach : and so there is no measure of truth and sincerity required to the essentiall constitution of a visible church . . but i would gladly learne how you contra-distinguish these two , faith , and a holy profession of faith ? doe you imagin that there can be a holy profession knitting a man to the visible church , where there be neither the seed of faith , nor faith it selfe ? it is arminian holinesse , which is destitute of faith , but if you meane by a holy profession , a profession conceived to be holy , though it be not so indeed , then you doe yet badly contradivide a holy profession from faith , for before any can be knit as a member to the visible church , you are to conceive him to be a saint , a beleever , and so to have both the seed of faith , and faith it selfe , though indeed he have neither of the two , and so faith is as wel that which knitteth a man as a member to the visible church , as holinesse . . if he remaine a member of the universall church of the first borne , is hee therefore so as a heathen , and so that you dare no more receive him to the supper , nor his seed to baptisme , nor you dare receive a heathen , and his seed to the seales of the covenant ? is a heathen a member of the invisible church of the first borne ? but the excommunicated you presume is such a one . . what warrant have you for this doctrine , that the sacraments are not given to the invisible church , as it is such , but to the visible ? certainely , god ordaineth the sacraments to the beleevers as beleevers , and because they are within the covenant , and their interest in the covenant , is the onely true right of interest to the seales of the covenant , profession doth but declare who beleeve and who beleeve not , and consequently , who have right to the seales of the covenant , and who not , but profession doth not make right , but declareth who have right . the author subjoyneth , christ giveth no due right unto baptisme to the child , but by the fathers right unto the covenant and communion of the church , so by taking away right unto the covenant and communion of the church from the father , he taketh away the childrens right also , the personall sinne of the parent in this case is not a meere private personall sinne , but the sinne of a publike person of his family : for as his profession of his faith at his receiving unto the church , was as the profession of a publike person receiving him and his children , who could make no profession but by his mouth unto the church , so his violation of his profession by a scandalous cri●● , was as a publike violation thereof for himself and his seed , who stand or fall before the church in his name and his person . answ. . it is true , christ giveth right to baptisme to the child , by the fathers right . i distinguish that , by the nearest father onely i deny , by the right of fathers in generall , true ; but then it will follow , that no infant is to be debarred from baptisme for the sinnes of his nearest parents , for if these who are descended of abraham and david , many generations upward from them , were within the covenant , and so had right to circumcision , for the covenant made with david and abraham , and the nearest fathers sinne is not the cause of taking away the right to the covenant from the child , and right to the church communion . . i much doubt if the child have right to the seales of the covenant , for the faith of the father , and so i deny that hee loseth right to the seales of the covenant for the fathers scandalous crime , which is a violation of the covenant . i doe reverence grave and learned divines , who speake so ; a oecolampadius , and b zuinglius say that insants are sanctified by their parents faith ; but i conceive they take the word faith objectively , for the doctrine of faith profeffed by the father , and not subjectively . but i think that great divine c beza saith well , that no man is saved by another mans faith , nor can the parents faith be imputed to the children , which is no lesse absurd , nor to say that one man liveth by the soule and life of another man , and that he is wise by the wisedome of another man : how then are infants within the covenant for their parents ? i answer , for the faith of their fathers , that is , for the covenant of their fathers they have right to baptisme , for that i will be thy god , and the god of thy seed , galat. . . comprehendeth all the beleeving gentiles . and for this cause the children of papists and excommunicate protestants which are borne within our visible church are baptized , if their forefathers have beene found in the faith ; and i thinke the reason is given by d doctor morton , who saith , the children of all papists , anabaptists , or other hereticks , are to be distinguished from the children of turkes and pagans , because the parents of papists and anabaptists have once beene dedicated to christ in baptisme , and the child ( saith he ) hath onely interest in that part of the covenant , which is sound and catholike , while as the parents themselves stand guiltie of heresie , which by their owne proper and actuall consent , they have added unto the church . and i thinke the scripture saith here with us , that the nearest parents be not the onely conveyers and propagators of federall holinesse to the posteritie , psal. . . they were mingled with the heathen and learned their workes , . and they served their idols , &c. . neverthelesse he regarded their affliction , . and he remembred , for them , his covenant . what covenant ? his covenant made with abraham , and yet their nearest fathers sinned , v. . we have sinned and our fathers , v. . our fathers understood not thy wonders in egypt , they remembred not the multitude of thy mercies , but provoked him at the sea , even at the red sea , v. . neverthelesse be saved them for his names sake . his name was the glory of the covenant made with abraham , by which his name and truth , by promise was ingaged , esa. . . but they rebelled and vexed his holy spirit , therefore hee was turned to bee their enemy , and hee fought against them , v. . then he remembred the dayes of old , moses and his people , saying , where is he that led them , and brought them out of the red sea ? so also esay . , , . and most evidently , ezek. . . they rebelled against me , &c. but i wrought for my names sake , that it should not be polluted before the heathen , among whom they were , in whose sight i made my selfe knowne unto them , in bringing them forth out of the land of egypt . now this name is to be expounded his covenant , jerem. . . which he made with them , when hee brought them out of the land of egypt , which covenant is extended unto the christian church , heb. . . , . now if god gave right unto the sonnes of the jewes , i meane federall right , to temporall deliverance , and the meanes of grace , for the covenant made with abraham , though their nearest parents rebelled against the lord , that same covenant in all the priviledges thereof indureth yet , yea and is made to all the gentiles , ●al . . . heb. . , , . for it is the covenant nationall made with the whole race , not with the sonnes upon the condition of the nearest parents saith , as is cleare after christs ascension unto heaven , act. . . for the promise is to you and to your children , and to all that are afarre off , even to as many as the lord our god shall call . now it is cleare that their fathers killed the prophets , matth. . , , , , , . they were a wicked generation under blood , v. . . it is cleare that these externally , and in a federall and church profession have right ecclesiastick to the covenant , to whom the externall calling of the preached gospell doth belong , while he saith the promise ( of the covenant ) is made to as many as the lord our god shall call , so the called nation , though the nearest parents have killed the prophets , and rejected the calling of god , matth. . . . . is the nation which have externall and church-right to the promises and covenant , and rom. . . as concerning the gospell they are enemies for your sake , but as touching the election they are beloved for the fathers sake : now their nearest fathers maliciously opposed the gospell , therefore it must be for the election of the holy nation , in which respect , the nation of the jewes , v. . was a holy seed , and a holy root , and the children were also the holy branches , holy with the holinesse of the covenant ; and joshua had no reason to circumcise the people at gilgal , for the holinesse of their nearest parents , whose earcasses fell in the wildernesse , yet he circumcised them , to take away the reproach of his people ; now this reproach was uncircumcision in the flesh , the reproach of the philistims , ( so goliah is called an uncircumcised philistim ) and of all the nations without the covenant of god : yea by this there were no reason to circumcise the sonnes of achab and jezabel , whose nearest parents were slaves to idolatry , and who were bloody persecutors of the prophets ; nor was there reason to circumcise jeroboams sonne , in whom there was some good , for both father and mother were wicked apostates : and very often , by this doctrine , should the people of the jewes leave off to be the visible church , and so the promise of the covenant should faile in the line from abraham to david , and from david to christ ; even so oft as the nearest parents did evill in the sight of the lord ; and many times should god have cast off his people whom be foreknew ; contrary to that which paul saith , rom. . , , . to these i adde , if the infants of the christian church have onely right to baptisme , through the faith of the nearest parents onely , then is this to be conceived either to bee true and saving faith , in the nearest parents , or onely faith in profession : if you say the former , then . the seed of the excommunicated parents , in whom is faith , or the seed thereof is to be baptized , the contrary , of which you affirme . . then the seed and infants of no parents , but of such only as are members of the invisible church of the first borne , are to be baptized , the contrary whereof you teach , while you say , the sacraments are not given to the invisible church , and the members thereof , but to the visible particular churches . . the infants of the unbeleeving parents , though members of the visible church , have no right to baptisme , and the covenant , though they be the elect of god , and borne within the visible church , which is admirable to us , now it is knowne that hypocrites and unbeleeving parents have often such a luster of a greene and fairelike profession , as that they goe for visible members of the church , so as their children are by christs warrant and right baptized . i come to the other point , if the faith of nearest parents , onely true in profession and show before men , give right to their infants to bee sealed with the seales of the covenant : then . apparent and bypocriticall faith conferreth true right to the seales to infants , and there is not required ( as the author saith chap. . sect. . ) that the members of the visible church be the called of god , the sonnes and daughters of the lord god almighty , not onely in externall profession , but also in some measure of sinceritie and truth . . god hath warranted his church to put his seale upon a falsehood , and to conferre the seales upon infants , for the externall profession of faith , where there is no faith at all , this your writers thinke inconvenient and absurd . also it is objected by us , that excommunicates children are in no better case by this doctrine , then the children of turkes and infidels . the author answereth . we willingly ( saith he ) put a difference ; excommunicates are nearer to helpes , and meanes of salvation and conversion , then turkes , cor. . . because excommunication it selfe is a meane that the spirit may be saved : and turkes are nearer then apostates , who turne enemies to the truth , for better never have knowne the way of truth , then to turne backe . but in this they agree , they are all of them as heathen , matth. . and therefore neither parents nor children have right to the seales . answ. this is not an answer , for the infants of excommunicates , though they be the seed of ancestors , as grandfathers , who were true beleevers , yet as infants and dying in infancy , are no lesse without the covenant , and excluded from the seales thereof , by you then the infants of turkes . . the infants of nearest parents in the jewish church , though wicked , were not excluded from circumcision , nor were they in the case of the infants of the prophane heathen ; and the same covenant made to the jewes and their seed , is made to us , and to our seed , gal. . . heb. . . . rom. . . . act. . , . we also affirme , that the lord extendeth the mercy of the covenant to a thousand generations , and therefore the line of the covenant-mercy is not broken off , for the unbeleefe of the nearest parents . our author answereth . is the extension of gods mercy to a thousand generations be a sufficient ground to extend baptisme to the children of excommunicates in the right of their ancestors , it may suffice as well to the children of turkes and insidels , and apostates , for it is not above sixty and six generations from noah to christ , as is plaine in the genealogie , luk. . . and there have not passed as many more generations from christs time to the turkes , and infidels of the present age . and all will not amount ( say they in their answers ) to the summe of two hundred generations . the true meaning is , that god out of his abundant and rich mercy may and doth extend thoughts of redeeming and converting mercy and grace unto thousand generations , but he never allowes his church any warrant to receive unto their covenant and communion the children of godly parents , who lived a thousand yeares agoe , much lesse a thousand generations ; nay rather the text is plaine , cor. . . that the holinesse of the children depends upon the next immediat parents , to wit , upon such faith as denominateth them beleevers in opposition to pagans and infidels , and that holinesse to the children is called federall , which receiveth them unto the covenant and seales thereof . answ. . we stand not on the number of a thousand precisely , nor doth the holy ghost intend that , for as it is usuall in scripture , a a definite number is put for an indefinite : wrath followeth the ammonite and moabite to the tenth generation , deut. . , . and the edomite and egyptian though cursed , entereth into the congregation of the lord , the third generation , v. . . the lord here walketh in a latitude , yet so as the mercy of the covenant is extended to more generations , a thousand for foure , beyond the anger of god to the generation of the wicked ; nor doth the authors consequence stand good , that then wee had right and warrant to baptize the children of turkes , pagans and indians , ( as for one single apostate , i account him as one single excommunicate christian in this point ) because the lords comparison of proportion holdeth in generations of the same kind , and is restricted to the generations within the visible church , sheweth mercy unto thousands of them that love me and keepe my commandements , which must be extended to professed love of a nation that is federally holy . now turkes and indians are neither lovers of god , nor in profession , through federall holinesse such ; and it is most pregnant against such as confine and imprison the mercy of the covenant towards poore infants , to their next immediate parents , and by the authors interpretation , the thousand generations to which god extendeth mercy , is confined to one , because if the wicked two , the father and mother bee violaters of the covenant , though nine hundreth foregoing generations have beene lovers of god , yet the covenant mercy is interrupted to the innocent infants , ( in this innocent ) and they are translated over to the classe and roll of the children of turkes and pagans under the curse and wrath of god for hundreth of generations . the lord in this having a respect to that people whom hee brought out of the land of egypt , in whom hee fulfilled this promise of shewing mercy to many generations , though their nearest parents were grievers of his holy spirit , and rebellers against him : for abraham , isaac and jacobs sake , cannot bee so narrow and pinched in mercy to the posteritie , as to reduce a thousand generations to one , as this author would have him to doe . . it is a hungry extention of mercy , as the author exponeth it , to gods extending of thoughts , of redeeming and converting to a thousand generations , which hee hath to turkes ; for these thoughts of redeeming are from the free and absolute decree of election to glory , but this is an expresse promise of extending the mercy of the covenant to a thousand generations , and such as the lord by necessitie of his veracitie and faithfulnesse of covenant , cannot contraveene . . the place cor. . is corrupted contrary to the apostles intent , which is to resolve a case of conscience , whether the beleeving wife married on a pagan husband , or a beleeving husband married on a pagan wife should divorce and separate , because the seed would seeme by gods law to bee uncleane , para . . paul answereth , if one be holy and professe the faith , the 〈◊〉 is holy , v. . whereas if both father and mother were pagans and heathen , the seed should be unholy , and voyde of federall holinesse , then were the children uncleane . but the consequence is frivolous , if both be pagans , and heathen , and unbeleevers ( for so the author doth well expound the unbeleeving husband ) then the seed is uncleane and voyde of federall holinesse . but it followeth not : ergo , if both the christian parents be excommunicated , and be scandalous and wicked , they are not members of a parishionall visible church , then are the children uncleane and voyd of all federall holinesse , and have no right to the seales of the covenant . we deny this connexion , for there be great odds betwixt the children of turkes , and children of excommunicated and scandalous parents . the children of turkes and heathen are not to be baptized , but the children of excommunicates , are as turkes and heathen ; ergo , the children of excommunicates are not to bee baptized . the syllogisme is vitious in its sorme ; . it faileth in its matter , for children of excommunicates , because of the covenant made with their ancestors , are in covenant with god , and the children of turkes are not so . the author addeth , the wickednesse of the parents doth not 〈◊〉 the election or redemption , or the faith of the child : 〈◊〉 a bastard is reckoned in the catalogue of beleevers , he●●●nes . . yet a bastard was not admitted to come unto 〈◊〉 congregation of the lord to the tenth generation , deuteronom . ● . . answ. it is true , the want of baptisme is no hazzard to the salvation of the childe , nor doe we urge that the infants of excommunicates , should be baptized , because we thinke baptisme necessary , necessitate medii , as papists doe , but neither we nor papists , nor any except anabaptists , and the late belgi●●e arminians and socinians , as a episcopius , b henri us s●●tius , c somnerus , d socinus deny baptisme to be necessary in respect of gods commandement ; and indeed if you urge the constitution of a visible church , as you doe of members called of god , and saints , not onely in externall profession , but also in some measure of sincerity and truth , as you doe expressely say ( e ) in this treatise , we see not how you can hold that infants can be baptized at all while they come to age , and can give tokens to the church of their faith , and conversion to god , for if they beleeve not , you put gods seale upon a blanke , which you thinke absurd . in the closing of this section , the author reasoneth against god-fathers , which are to us of civill use , and no part of baptisme : he alledgeth , he knoweth not any ground at all to allow a faithfull man liberty to entitle another man his childe , to baptisme , onely upon a pretence of a promise , to have an eye to his education , unlesse the childe be either borne in his house or resigned to him , to be brought up in his house as his owne . i answer , . the infants of beleeving fathers absent in other lands , upon their lawfull callings , are by this holden from the seale of the covenant , as if they were the children of pagans , for no fault in the parents . . a promise of education in the christian faith is here made a sufficient ground for baptizing an infant , whereas alwayes before the author contendeth for an holy profession of faith in both , or at the least in one of the nearest parents , but we know that a friend may undertake the christian education of the childe of an excommunicate person , who is to you as the childe of a pagan , we think , upon such a promise , you could not baptize the childe of a turke : ergo , excommunicated persons and turkes are not alike , as you say . chap. . sect . . and . t●●●hing the dispensation of the censures of the church . authour . we proceede not unto censure , but in case of some knowne offence . answ. what if a member of your church doe ●how himselfe in private , to some brethren , to be a non-regenerated person , and so indeede not a member of the visible church , by your doctrine , he should be excommunicated for non-regeneration , which is against christs way , matth. . who will have such sinnes as , if denyed , may be proved by two witnesses , onely to be censurable by the church , else you shall retaine such an one , and admit him to prophane the table of the lord. in this first and second section i have nothing to examine but what hath beene handled already , especially the peoples power in church-affaires hath beene fully discussed ; onely the author will have the preaching of the word , a worship not pecu●iar to the church , but commune to those who are not in the church-state at all , and that ordinarily in respect that indians and heathens may come and heare the word , cor. . but this proveth not but that preaching of the word is proper and peculiar to the church : but there is another mystery here , as from the first chapter , second section , then preaching of the word is to be performed by gifted persons , yea ordinary preaching for the conversion of soules , before there be any pastors in the church to preach . hence is that . quest. i. whether conversion of soules to christ , be ordinarily the proper fruite & effect of the word preached by a sent pastor ; or if it be the 〈◊〉 and effect of the word preached by pastors not as pastors , but as 〈◊〉 to preach , and so of all persons not in office , yet gifted to preach ? the churches of new-england in their answers to the thirty two questions , sent by the ministers of old - england , answer by certaine theses , which i set downe and examine . . the conversion of sinners followeth not alwayes the preaching of every one that is in lawfull office of the ministery . . when conversion doth follow , it doth not follow from the preaching of a pastor , or by vertue of his office , but by the blessing of god. answ. . the former reason is most weake , conversion followeth not alway upon christs preaching , and the apostles their preaching did not alwayes produce conversion : but i pray you because they were not efficacious meanes of conversion , doth it follow , therefore they were not ordinary meanes ? i thinke not . . the second is as weake , conversion followeth not upon the preaching of a pastor by vertue of his office , but by the blessing of god. what ? ergo , pastorall preaching is not an ordinary meane of conversion ? neither doth conversion follow upon preaching , by vertue of the gift , no more then by vertue of the office , but by the blessing of god : ergo , neither is preaching of a gifted man , the ordinary mean of conversion , as you teach , nor are the sacraments by this reason , ordinary meanes to seale up our communion with christ , and the graces of the covenant , for sacraments are efficacious meanes onely by the blessing of god , and not by vertue of the office ; we doe not hold that the office hath influence , either in the word preached , or in the soules of people , but it followeth not that the pastorall preaching of these who are sent , rom. . . esa. . . and that with pastorall authority , are not the meanes appointed of god for conversion , but here they confound meanes , actu primo , lawfull and ordinary , with meanes efficacious , and , in actu secundo , blessed with successe from the lord. this we acknowledge ( say they ) that sound conversion of sinners , argueth that the instruments of such conversion were sent of god , rom. . , . jer. . . yet we dare not say that gods word is not effectuall to conversion , unlesse the man that speaketh it be a minister , that is , a church-officer , the contrary being evident , joh. . . act. . . matth. . , . cor. . . and to say so , mere to limit the spirit of god , where he hath not limited himselfe . cor. . . cor. . . . answ. . sending rom. . . is an officiall and authoritative sending , not onely a bare gifting and habilitating of the man sent , for it is such a sending , as the sending of prophets , whose feete were pleasant upon the mountaines , and the watchmen who lift up their voice , esa. . , . nah. . . and this is not a naked gifting , but besides they were commanded by god to speake , and so had authority : now though private christians be instruments of conversion , yet it followes no wayes , that they are preachers sent of god , in the sense that the scripture speaketh , rom. . . . and farre lesse in the sense that is spoken , jer. . . for it is said these who prophecie lyes in gods name , and were not sent , shall profit the people nothing ; now the sending denyed to be in these false teachers , is not onely want of gifts , but want of an authoritative command of god to preach , as is cleare , v. . i have not sent these prophets , yet they ranne ; i have not spoken unto them , yet they prophecyed . when it is said , the word of the lord came to jeremiah , to ezekiel , &c. the meaning is not that jeremiah was gifted onely , but beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an hability to prophecy , the lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , authority by a speciall commandement , saying , go speake , loe i have sent thee , &c. now this immediate commandement from god himselfe speaking from heaven , or in a vi●on , is not in the churches of the new testament , yet god speaketh by the elders and presbytery to pastors now , tim. . . tim. . . tit. . . . except you i say with arminians and socinians , there is no neede now of the churches sending , all gifted may preach the gospell , without any church-call . . this consequence is loose , conversion of sinners argueth that the instruments were sent of god ; ergo , the preaching of pastors ●● pastors is not the ordinary meane of conversion . lastly , we deny not but private christians may be instruments of conversion , but the places which afterward shall be examined , prove not the point , that pastorall preaching , in a constitute church , is not the ordinary meane , but your doctrine is that pastors as pastors doe onely confirme those in the faith , who are already converted , but that they convert none at all , as pastors , but that the onely ordinary meanes of conversion , and of planting of men in formall state of church-membership are men gifted to preach , and not pastors by office ; sending ( say they ) sometimes importeth but an act of gods providence , whereby men are gifted , and permitted to do such a thing , though they be not commanded of god , nor do in obedience to god , but for sinisterous ends , so god sent the king of assyria , esay . . king. . . so they that preached of envy , phil. . . are sent : so balaam was sent . . some are sent who beside gifts and permission , have also a sincere mind to imploy their gifts , god by his spirit stirring them up , joh. . . . those are sent of god , who have both gifts , permission , and a sincere mind to imploy their gifts , and withall a lawfull calling to the office : if men want a lawfull calling to that office of the ministery , and are not sent of god the third way , yet may they preach and convert soules , as sent of god , the first and second way . answ. . there should have beene places of scripture to prove that balaam and the enviers of paul , phil. . . who preached christ of envy , were sent the first way : for balaam prophecied of the starre of iacob , as one lawfully sent and a called prophet , as all other prophets , ( though hee was not a gracious man ) for numb . . . balaam saw the visions of god , and the spirit of god came upon him . . he saw the visions of the almighty , and fell in a trance : and isaiah , ieremiah , ezekiel had no other calling as prophets , though in zeale and simplicitie of prophecying , they differed from balaam : and paul would never have rejoyced that these teachers preached christ , phil. . . if they had without all calling of god preached christ ; doubtlesse they had a calling of the church to preach , except you thinke that none have a calling , as called pastors , but those who are converted . . by this distinction you hold that men may be ordinary preachers gifted , and so sent of god to preach , and may and doe convert soules , though they have no calling of the church ; which unsound doctrine the arminians and socinians hold this day : for they teach , . that all gifted persons may preach the gospel , and convers soules . . that all who are gifted to preach , are sent and lawfully called to preach , though the church doe not call them . . that now since the gospell is sufficiently revealed , and the apostles are dead , there is required no calling of the church , to make one a lawfull minis●er : and your arguments they have , and you have their arguments to evert all ministerie and order of calling of pastors ; so teach the arminians , and so episcopius ; disp . . thes . . . necessitatem missionis jam cessare dicendum est , ac p●inde fas licitumve esse homini christian● , non tantum in magno necessitatis casu , aut in enormi ecclesiae defectione , sed quovis etiam tempore v●rbum divinum docere , si ad docendum sit idoneus , & qui doari v●lunt , id serio & obnixè postulant . so doe the socinians , a● lr . roddeccius in not is in lib. smiglecii pag. . confitemur & olim ●●l●sie ministros vocari potuisse , imo vocatos fuisse , & nunc etiam voc●ri posse ; in vero id quod olim factum est , & hodie fieri potest , ad m●nus ministrorum requiratur , hoc vere & perpetuo quaeritur ; cat●ch si● raccoviensis , cap. . . . cum per hujusmodi , ex praes●ripto apostolicae doctrinae constituuntur , & in his duabus rebus praest ●ut , vitae innocontiâ & ad docendum aptitudine , propter ejusmodi constitutionem apud omnes authoritatem suam merito in venire debent . smaleius in refut . thes . d. frantzii parte . disp . . pag. . hoc enim in questione est , an hujusmodi constitutio sit prorsus necessaria ad constituendum verbi dei ministrum : hoc autem nos negamus , nihil enim tale , ( quod caput reiest ) in descriptione eorum , quae ad episcopum constituendum requiritur , nec uspiam judicatum vel levissime videmus , cum qui talis sit , postea vocari , & mittiab aliquo debere , imo posse aliquem per se munus tale concupiscere vel aff●ctare manifeste scriptum legimus . theoph. nicolaid . in refut . tract . de miss . ministrorum cap. . pag. , . . munus docendi non tam est honos , quam labor , laborem autem semper sumere li●et , h●ores non item : & pag. . docet paulus rect● id fieri posse , unumqu●mque munus docendi aggredi , m●do ad id aptus sit , quod aggredi cogitat , vel cupit . quest. ii. whether or not all gifted persons may preach the word of god publikely , and ordinarily , for the gathering in of soules to christ , though they be destitute of all officiall authoritie , or church calling to that ministery ? our brethren hold all gifted persons not in office may ordinarily preach publikely ; so teach mr. robinson in a treatise intituled the peoples ple t for prophecying , the arguments of which booke i shall shortly discusse . hence these considerations . . distinct. there is one power of publike preaching in a church not constitute , and another in a church constitute ; gifted persons in extraordinary cases , where a church is not planted , may publikely preach , but the case is otherwise in a church constituted . . distinct. pastors not onely as gifted men , but as pastors are ●illed of god , for the conversion of soules , and the visible church is christs visible kingdome , and visible society , to make persons members of the invisible church of the first borne . . dist. publike preaching , as it is the ordinary meane of saving such as beleeve , is proper and peculiar to the church , both subjectively , as being onely in the church , and objectively as being onely exercised on the church members , perse , but upon p●gans by accident . . dist. there is a call to an habituall and ordinary prophe●ying , here is required not onely a calling by gifts , but also a collation of authoritie to the office , either immediately by god , or mediately by the church , and there is a call to some particular or occasionall acts of exhorting , as the martyrs and stephen are called to give consession of their faith , and a king in battell , to exhort his army , or a prince his subjects to piety , and to this latter there is no other call required , but the place and profession of the exhorter , though hee bee not by office a pastor . . dist. there is a formall calling of the church , as the laying on of the hands of the elders , and a virtuall and interpretative calling or tacite approbation of the church , when learned men of eminent gifts , not in office , do write commentaries , sermons on canonick scriptures , and tractates resuting heresies ; to this the tacite approbation of the church is required , but these have not ordinary pastorall care , nor are they the ordinary converters of soules to christ , as the pretended prophets of separatists are . . dist. gifted christians may occasionally admonish , warne , rebuke and exhort one another ; . privately ; . without any pastorall care of soules as they are a church , but onely as they occasionally converse with them ; . excommuni officio charitatis , by the law of nature , charitie tying one member to helpe another ; . not authoritatively by speciall office ; but all authoritie here is from the word occasionally spoken . the pastor is to preach , . publikely ; . to the church as the church . . with a pastorall obligation to all alike , whether he converse daily with them or not . . not onely by the tie of common charitie , but by a vertue of a speciall office . . with authority both objective from the word , and officiall from his charge . . and is obli●ged to separate himselfe for this charge allanerly , as a watchman who must give an account in a speciall manner to jesus christ. our brethren hold that the ordinary and established way in the church of christ to the end of the world , is that all that are converted are made fit materialls for the visible church by private christians , as gifted of god to preach publikely , and to gather a true church to christ. . that none unconverted , as they are such , are under any pastorall care of christs officers . . that pastors as pastors , doe convert none , but onely confirme those who are already converted ; and that if pastors shall convert any to christ , it is by accident , as we say , with aristotle , musicus curat aegrotum , a musician cureth a sick man , which he doth no wayes as a musician : for pastors doe convert as gifted persons , and not as pastors , and conversion of soules is no proper church-worke , but accidentall to pastors . but that none can take on him lawfully to preach the word publikely , in the established and ordinarily approved way of christ for the conversion of soules , but he who is not only gifted , but also called thereunto by god and his church , i prove . . argum. if faith come ordinarily by hearing a pastor sent of god , and such pastors as are called messengers with good newes , and watchmen not onely gifted , but also instructed with authority of office , then are not gifted persons , because gifted , called of god to be ordinary converters of soules . but the former is true , rom. . . for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of these the prophet saith , isa. . . thy watchmen shall lift up the voyce . and it is thus confirmed , that gospel which is the power of god and the wisedome of god to those who are saved , is the gospel preached by such as are sent both to preach and baptise : but the gospel preached by gifted men , only out of office , is not the gospel preached by those who are sent both to preach and to baptise : ergo , the gospel preached by onely gifted persons voyd of all office , is not the power and wisdom of god to those who are saved . the assumption is granted , for gifted men out of office may not lawfully baptise . i prove the proposition , cor. . . but wee preach christ , &c. that this [ wee ] is to bee understood of those who are sent both to preach and baptise , is cleare , vers . . but christ sent mee not to baptise , but to preach , that is , he sent mee not to baptise principally , ergo , in one and the same patent from heaven , paul was warranted to preach , and to baptise , as one commission is given , matth. . . to teach all nations , and to baptise , yea it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is such a preaching as must bee backed with the sealing by baptisme ; also if he had meant that preaching was not peculiar to apostles and other successors , hee should have said . but yet preach christ crucified , &c. for separatists do teach , with socinians , that there was a multitude of unofficed prophets at corinth . robinson , as if he had learned in socinus his schoole , saith to this , but for the word sending which he so much urgeth , it must bee knowne , that all who teach lawfully are sent by christ , in respect of their personall gifts and graces , so ordinary officers are not sent by those who appoint them to minister , as was the extraordinary apostles sent by christ who appointed them . sending importeth a passeth of the sent from the sender to another , and so the apostles were sent by christ to preach the gospel to the jewes and gentiles , and so are not pastors sent by the church ( which calleth them ) unto others , but to minister unto her selfe , after the exercise of publike ministery is ended , the church doe publikely exhort and require , as the rulers doe paul and barnabas , act . . that if they have any word of exhortation , they would say on . answ. surely mr. yates , and wee both have much for us to urge the necessitie of sending , except men would runne unsent , and so be guilty of intrusion , for so doth the scripture , exod. . . take to thee aaron thy brother , &c. numb . . . thou shalt appoint the levits over the tabernacle of the testimony , and over all the vessels , and all that belongeth thereunto : so saith hezekiah to the levites , the lord hath chosen you to stand before him , and to minister unto him : esay . . and i heard the voyce of the lord saying , whom shall i send , and who shall goe for me ? . and hee said , goe and say to this people , jerem. . . and the word of the lord came unto me , saying , v. . hos. . . and the word of the lord came to me , heb. . . joh. . . there was a man sent of god , luk. . . matth. . . those twelve jesus sent forth , isa. . . isa. . . heb. . . joh. . . matth. . . mark . . rom. . . rom. . . gal. . . act. . . paul and barnabas ordained elders in every church , tim. . . tim. . . ●im . . , . tit. . , . if you urge not sending , you goe from the scriptures . . he saith all who lawfully teach are sent of god in respect of personall gifts . but . where doth the holy ghost speake so in the scripture ? all then who have gifts to be kings and magistrates are sent of god to the throne and bench ? what bloody confusions would hence fellow ? yea if they have gifts to bee kings and do not all flie to the throne , they resist the calling of god , and sinne in so doing , as jonah did , and hide their lords talent . . women in whose lipps is the law of grace , prov. . . and who are to teach the younger women , tit. . . . are so sent of god to preach ; o but ( say they ) they are forbidden to preach . i answer , true , then ( to be gifted to preach : ) is not all one with this ( to bee sent to preach ) for to bee sent to preach of god , is to be commanded to preach . if then women bee sent in respect of gifts , they are commanded to preach , and that by god , and yet gods word forbiddeth them to preach ; ergo , that same will of god revealed doth command and forbid one and the same thing , which is absurd . ergo , to be gifted is not to be sent to preach . . you here clearely side with arminians and so●inians , for episcopius a requireth no more to preaching , but that the man bee idoneous and apt to teach . and b theoph nocolaides , that there be in him an holy life and aptitudo ad docendum alios , aptitude to teach others . . arminians and socinians teach that the sending , rom. . . and other places are meant of extraordinary sending which is now ceased , since the apostles are dead . so ( c ) episcopius d and arminians in their confession . e socinus f ostorodius expound the place , rom. . . paulum de suo duntaxat tempore loqui , and so there is no need of sending now : and robinson sympathizing with them , saith , ordinary officers are not sent now by the church , as the apostles were then sent of christ ; but the professors of leyden g refuting the arminians , say there is a necessitie of sending now as there was then , and h calvin , i beza , k paraeus accord to this , that paul speaketh of ordinary calling . . the word of god differenceth the giving of gifts to the ministery , and the giving of authoritie , and sending authoritative by a lawfull calling , the one being collatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other 〈◊〉 , as matth. . . then he called the twelve , and gave them power , and v. . their sending and gifting by authoritie is cleare , these twelve he sent out : so jer. . . i have separated thee , &c. this is calling and sending , & v. . then the lord put forth his hand and touched my mouth , this is a giving of gifts , and isa. . . isaiah is gifted when he saw the visions of god , but chap. . . he is sent and receiveth authority to goe , beside that v. , . and job . . when christ breathed upon the disciples , hee giveth them the gifts of the holy spirit , but when he saith , go and teach , and as my father sent me , so send i you , he giveth them authoritie and sendeth them : yea though prophets did prophecie true things that should come to passe , yet were they false prophets , de●t . . , . because the lord sent them not . and for the place , rom. , . cited from isa. . though prophets hearing isaiah and jeremiah prophecie of the peoples returne from babylon , should prophecy the same that isaiah and jeremiah had prophecied , yet not being sent of god , they should have beene false prophets : and after the spirit is entered unto ezecbiel , ch . . . and so he is gifted , yet is there another sending , v. . then said the lord unto me , &c. and might ( i pray you ) baruch have preached all his master jeremiahs prophecies ? but i thinke that should not have made him a prophet : yea and christ in whom was all fulnesse of gifts and grace , job . . . col. . . yet tooke not on him to be a priest of the new testament till he was called of god , as aaron , heb. . , . job . . . and calvin , musculus , gualter , expone the prophets and pastors , prophecying peace , isa. . to be the prophets , who not onely were gifted to preach , but sent with speciall authority , to prophecie the peoples deliverance out of babylon . and lastly , by this also have the gifted prophets a calling of god , to administrate the sacraments , because , if to be gifted , be to be sent of god , certainly they are gifted to administrate the sacraments no lesse then to preach , and so l saith the arminians , with their socinians , as m socinus and n smalcius , if they say , christ requireth a particular minister to the sacraments , but not so to the word : i answer , to pastorall preaching he requireth also a peculiar minister , as our brethren teach , from act. . . pet. . . but to teaching by vertue of a gift any gifted man is sufficient : the same distinction may as well hold that there is a pastorall administration of the sacraments and a common administration of them by vertue of a gift , yea and o gerardus observeth well , that to the calling of the ministery belongeth the administration of the sacraments , as a speciall part thereof , cor. . . ephes. . . jam. . . . yea and if ministers bee stewards , cor. . . are they not dispensators of the sacraments , by their office , as of the word ? . robinson giveth for shame a sort of calling to the unofficed prophets , to wit , that the church requireth them , if they have a word of exhortation , to speake on , as act. . but . not his church , but the rulers required paul and barnabas to speake . . the rulers knew them to be apostles and pastors by office , for there were prophets there , chap. . . but the apostles would have none to preach , as pastors by office , but such as are proved , and authorized by the elders , tim. . . ch . . . tim. . . tim. . , . . this calling of the church is onely for orders cause in the constitute church , but a thing not necessary by divine institution , and so the socinians . so smalcius p teach us that the churches sending and calling in the apostolick church was a custome , 〈◊〉 decorum arbitramur ( saith smalcius ) u● id observaretur ; and and so saith q andr. raddecius , and the r arminians have also the same distinction : but this place approveth not that every by person ( so to speake ) might preach in the jewes synagogues . . argum. if christ ascending on high led captivitie captive , and gave gifts unto men , some to be apostles and some pastors and doctors , and that for the gathering of christs body , and if some , not all are prophets , cor. . . then hath god appointed pastors in office to bee the ordinary gatherers of soules in to jesus christ , and if this bee not said , when hee ascended on high , hee made all private christians de jure , preachers to edifie publikely the whole church , and if any bee not gifted , it is their owne fault , for they are obliged to bee such . . argum. he who matth. . . contradistinguisheth the prophet and the righteous man , as different persons , and having different rewards , he doth not acknowledge a righteous man to be a prophet , hoc ipso , because he is a righteous man. but christ doth contradistinguish them , v. . he that receiveth a prophet in the name of a prophet , shall receive a prophets reward , and he that receiveth a righteous man , in the name of a righteous man , shall receive a righteous mans reward ; ergo , christ acknowledgeth them to differ . now if a righteous man , hoc ipso , because hee is a righteous man , and a member of the church , should exercise these same specifice acts with a prophet , that is , if hee should publikely preach to convert soules , he should by this place bee a prophet , and the reward of a prophet should be given to the receiver of the righteous man , yea and more then the reward of a prophet , in respect he is both a righteous man , and a prophet . . to all prophets a speciall promise of gods assistance and presence is made in the word , as jerem. . , . matth. . luk. . verse . . act. . verse . but to these who are not prophets by office , there is no such promise in the word ; ergo , . all that are sent of god as ordinary converters of soules from the kingdome of darkenesse to the kingdome of jesus christ , must seeke out fit words , as the preacher did , eccles. . . . hee must convince and judge the hearer , and make manifest the secrets of the heart , as cor. . , . he must cut the word aright , as a timothy , tim. . he must give every one of the house meate in due season , matth. . . he must know and try the wayes of the people , jerem. . . when he seeth the sword comming , he must warne the wicked to turne from his evill way , ezech. . , . hee must watch for soules , as one who is to give an account , heb. . . hee must exhort the people to bee reconciled to god , and this hee must pray and request in christs stead , cor. . . and hee must give himselfe wholly to reading , tim. . , . and not intangle himselfe with any 〈◊〉 calling , tim. . . all these cannot be done by prophets not in office . and all these are duties of pastors in office , and to ty private christians , who are commanded to attend their owne callings were unreasonable , and repugnant to the word of god. the proposition is cleare ; no man can preach , but hee who must give himselfe to reading , and must watch and speake to the present case of the hearers ; but especially such preachers as are the onely ordinary converters of soules to christ , must give warning that the unrighteous die not in his sinne : now to say that all these were duties incumbent to merchants , artificers , fashioners , carpenters , cloathiers , were to mocke the word of god , and to say , these and these onely were the gatherers of a church , and kingdome to christ , were unknowne divinity . . all prophets are set downe in christs roll of lawfull officers . . the rules and canons for the right exercise of their ministery is set downe , especially seeing these pretended prophets are presumed to be the greatest part of the visible church . . the onely ordinary gainers of soules to christs kingdome and visible church , even to the second comming of jesus christ. . seeing the lord doth so often complaine of idle pastors , of dumbe dogges , by whose sleeping , soules are losed . now this argument for the proposition seemeth most reasonable . in the old testament priests , levites , prophets ; and all the edifying officers are set downe there , and so are the officers and canons anent their government set downe in the new testament , eph. . . cor. . . tim. . tim. . act. . , . io●l . . act. . . but no such things are written in the old or new testament of gifted prophets not in office . . all lawfull officers have power authoritatively from iesus christ to remit and to retaine sinnes , by the preaching of the word . but preachers out of office have no such power , ergo , preachers out of office , are not lawfull preachers . the proposition is , ioh. . . the assumption is evident , for where are they sent as the father sent his sonne christ ? and that promise is made onely to the apostles , and to their successors , prophets without office are not the successors of the apostles . a robinson saith , the commission there given is peculiar to the apostles onely , and confirmed by the miraculous inbreathing of the holy ghost , and by them to be dispensed principally to unbeleevers , of all which nothing is common to ordinary officers , but else where , this power is given to the whole church , matth. . . cor. . cor. . . yea to every faithfull brother , matth. . . ch. . . luk. . . this is that which anabaptists teacheth ( as b chemnitius saith ) and the very doctrin of c ostorodius , d nicolaides , e socinus , but except the miraculous inbreathing of the holy ghost , there is nothing here peculiar to the apostles onely : for the loosing and retaining of sinne , is nothing but binding and loosing of the sinnes , and this is nothing but the forgiving and retaining of sinne by the preaching of the word , and censures of the church , and that binding and loosing , matth. . is not given to the whole church of beleevers , for the text saith no such thing , but power of the keyes is given to peter , that is , to the church-guides the successors of peter . . authoritative power of forgiving of sinne , is not matth. . said to bee ratified in heaven , but onely when the church doth bind and loose ; and forgiving , luk. . is betwixt sister and sister , who have not power to bind and loose in heaven . . all prophets are either ordinary or extraordinary , as is cleare in gods word ; extraordinary now are not in the church , and the ordinary prophets now are not gifted to preach the word , except as timothy , from their youth they have beene trained up in the scriptures , and have learning , sciences , knowledge of the tongues , if he would bee a man able to teach others , tim. . . tim. . hee must meditate , reade , and give himselfe wholly to these things , tim. . , . and so must leave his calling contrary to the apostle his commandement , cor. . , , . thess. . . ephes. . . but if hee have a gift for publicke preaching , he is to separate himselfe for it , seeing a gift is a token of gods separation . quest. iii. whether the arguments of mr. robinson for the p●ophecying of private persons , not in office , doe strongly conclude ? i shall set them downe in order and discusse them . if a bishop must be apt to teach , then he must be tryed before he be● admitted to the office . ergo , while be is o●t of office he must prophecie . answ. this argument concludeth not the question , for by as good reason the sonnes of the prophets or young prophets , who behoved to exercise their gift , as sam. . . king. . . king. . . king. . . before they bee fully received as prophets , must be prophets and officers not in office differing from prophets in office , even as their lay prophets are different from pastors , but an apprentise of a trade is not a different tradesman from the master to whom hee serves as apprentise , but he is onely different from him in degree . but their lay-prophets are tradesmen , not sonnes of the prophets , not ayming at the pastorall charge , but ordinary officers for converting of soules , and doe differ from pastors , as those who are non-pastors , differ from pastors . robinson . if the lords gifting of eldad and medad , numb . . . with the spirit of prophecying , inabling them to prophecy , and made them extraordinary prophets , why should not by due proportion an ordinary gift inabling a man to an ordinary prophecy , serve also to make him an ordinary prophet ? now moses in wishing that all the people were prophets , wisheth as well the use , as possession of the gift . answ. the jewes say that eldad and medad were of the . elders , upon whom was powred part of that spirit of prophecy , that was on moses , and they say they were written in the . papers , but not elected , because they drew the papers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senex , but it is not like joshu● would have envied if they had beene now judges , or that moses would have likened them unto the people . however , prophets they were . but both the antecedent is false , and the consequence nulle , for if you meane by the lords gifting of eldad and medad , a naked and a bare revealing to them of the visions of god , without an impulsive commandement from god , setting them on action to prophecie , ( this impulsion is an authoritative sending and calling , ) the antecedent is false , for that gifting of them onely made them able , but not formally authorized prophets : but if the gifting of them did include both the gift and the command of god , to use the gift , as certainly it did , now the consequence is null , for the naked giving of an ordinary gift , except god by himselfe , and now by the authority of his church , command the use of the gift , no gifted man , because gifted , is by and by a prophet , but he must have a commandement ecclesiasticke now to preach , as eldad and medad had impulsive commandement to prophecy ; and if any be gifted by an ordinary way as eldad and medad was extraordinarily , then they are to be thrusted out to the pastorall calling , and none but a fleshly man will envie them . robinson , chron. . . jehos●aphat sent his princes to preach or teach in the cities of iudah , and with them the levites , so the . interpreters , so pagnine , so ierom , and the english translation : ergo , princes are prophets not in office , who may teach . answ. . doctor alexander colveill my reverent colleague , and as learned , so well experienced in the hebrew , saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth the accusative case , and is to bee read ; and he sent the princes , as buxtorfius noteth , thesaur . l. . e. . and this chaldaisme is to be seene in these bookes of the chronicles written after the captivitie , as chron. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might praise jehovah , and chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he writ letters also , to raile on the lord , and so the parallell place , king. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the place , as the doctor citeth , is well exponed by r. salomon iarc●i in his commentary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , it was proper to the priests and levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach & instruct , as it is written , deut. . . according to al that the priests and levites shal teach you , do yee ; but the princes went with them lest they should have rebelled against their words , that they might compell them to obey , &c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pihel signifieth this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in kall , didicit , in pihel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he caused him to learne , dan. . , . nebuchadnezzar commanded also penaz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach them learning and the language of chaldea ; that honorable courtier was not a schoolemaster to teach the children of the captivitie himselfe , but he did it by others . the king of syria saith to the king of israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shall cure naaman of his leprosie ; the maide exponed it , thou shalt cure him by another , elisha shall cure him . pilat scourged jesus , but livius saith , the judge said to a burrio , i. lictor , colliga manus : so deut. . . moses therefore writ this song the same day , and taught it , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach them this song , and put it in their mouth . it was impossible that moses in his owne person , could teach the people , and put this song in their mouth , therefore he behooved to teach them by the priests and levites , as . . . the hebrewes may read so , but he sent to his princes , for the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the accusative case , of the dative , of the genitive , or of the accusative case with a certaine motion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to david , or of david . valet haebraeis ( inquit schindlerus ) ad , in , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super , and it noteth a motion to a thing , gen. . . & aedificavit , he made the rib in a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iud. . . and gideon made it in an ephod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sam. . they annointed david 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee king. then it must bee read , hee sent to the princes , benchail , &c. to teach in the cities of iudah , v. . and with them he sent levites , v. . and they taught in iudah : there is not the least signification in the text that the princes taught . robinson . princes and iudges are to open and expone the law by which they governe , else they governe with tyranny . answ. judges are to convince the theefe and the murtherer , . in a coactive way , not in an ecclesiastick way . . as these sinnes are troublesonie and hurtful to the state and common-wealth . that others may feare to hurt the state by the like sinnes , not that the malefactors may be converted to god , and their soules may be saved ; but your lay-prophets simpliciter , not in ordine ad paenam , are the onely ordinary converters of soules . robinson . there is an excellent sermon ( saith he ) of iel oshaphats to the iudges , chron. . . and to the levites , . . and a divine prayer , . . and hezekiah hath an excellent sermon to the priests and levites , in the very temple , chron. . , . and nehemiah taught the people the law of the lord : kings are shepheards and feeders , not onely by government , but also by instruction . answ. . these sermons of iehoshaphat and hezekiah were first in time of extraordinary defections , when the priests ( whose it were to teach the people ) were corrupted and turned dumbe dogs . . they were sermons of propheticall instinct and divine impulsions , as the very stile of them cleareth , and therefore cannot warrant christian princes to bee ordinary prophets , except you make the king a nationall pastor over pastors , and two thousand congregations ; for if , as prince , hee bee their pastor , he is equally pastor and teacher to all these congregations , and he must be as prince , obliged to bee a prophet to convert all : how exclude they a pastor of pastors and a diocesian prelate , who introduce a nationall pastor ? yea how deny we a pope , if the king carry both the swords , both of the spirit as a prophet , and that ordinarily , by his calling to feed soules , and the civill sword to take vengeance upon evill doers ? for whosoever preacheth the word of god as a prophet , hath the keyes of the kingdome of heaven committed unto him , to bind and loose , to remit and retaine sinnes on earth , and in heaven , for the preached gospell is the keyes of the kingdome , as is the power of church censures . then must the kings have both keyes of church and state , and what hindereth but they admit the king as king , and a nationall pastor , to be the head of the church under christ. . consider the king as a christian and gifted with learning , hee is parens patriae , and publick nurse father of the church , and may occasionally upon some extraordinary exigent , at the meeting of the states , or when his armies are going out to battell , make use of the word of god , to exhort them to generall duties of religion , and justice , and to be prepared for meeting with eternitie and judgement ; and this he doth as a christian father , his subjects being his children : but what is this to inferre that the king as king is a prophet , and an ordinary feeder of soules ex officio , by office , and that by knowledge and instruction , as robinson saith , and an ordinary converter of soules , and such a prophet as doth preach in the church ordinarily , to the edifying of the church , and conviction and conversion of infidels , and gathering of a people to god , as they say of their prophets out of office , cor. . , . . , , . . and upon the same ground a king who hath the spirit of adoption , may publikely pray , as jeboshaphat did for the lord of hosts his presence , to goe out with his armies against the enemies of the gospel , but à speciei positione ad generis positionem male sequitur , hee may be the peoples mouth to god in such an exigence , and hee may give a word of exhortation anent duties generall of good subjects ; ergo , hee is an ordinary prophet , for the ordinary preaching of the gospel to all his subjects ; it is a loose and vaine collection . lastly , nehemiah a prince taught the people , saith he . i answer , nehemiah was a prophet and author of canonick scripture , as was salomon , and therefore his teaching proveth not the point , nehem. . v. . nor can i finde where nebemiah preached or prophecied to the people at all , but that ezra the scribe , nehem. . and the levites , chap. . 〈◊〉 . ( which robinson citeth without warrant ) did instruct and ●each the people . robinson . and if it were not ( saith he ) the received order in israel of old for men out of office to speake and teach in publicke , how did scribes , pharisees and lawyers teach publickly among the jewes , of whom yet many were not levites , or churchmen , but indifferently of any tribe ? phil. . . and how was iesus admitted to dispute in the temple with the doctors , luk. . . and to preach in the synagogues , matth. . . luk. . , . and how were paul and barnabas desired , if they had any word of exhortation , to say on ? act. . . . for the rulers acknowledged christ and paul for no extraordinary praphets , but onely admitted them to the use of their gifts . answ. . it is great ignorance , if you thinke scribes , pharisees and expounders of the law were not prophets , because they were not of the tribe of levi , for priests behooved onely to bee of the tribe of levi , but prophets , as ieremiah and others , were extraordinarily raised up of god out of any tribe , as calvin well observeth , and all versed in scripture , and that they were teachers in office is cleare , matth. . . they sit in moses his chaire , v. . . &c. and the office of teaching , though abused , is also ascribed by christ , to the expounders of the law , luk. . . and what is said of pharisees in taking away the key of knowledge , is said of them , v. . . christs asking of questions , and that when hee was . yeares of age , all wondering at his learning , luk. . . was no act of prophecying : and granting it had beene the practise of the iewish church to admit a child of twelve yeares to preach in the temple , and to admit hand over head , tradesmen , and all to prophecy in the temple , it is an argument from their corrupt practise , à facto ad jus , and no more a rule for the preaching of fashioners , cloathiers , mariners , in the temple , then the jewes their taking up stones in the temple to stone christ : and it is knowne that christ did not publickly prophesie in the synagogues till he was baptized ( as all the learned thinke ) and while his name and fame spread abroad , that a great prophet was arisen , luk. . , , . luk. . , , . yea and the pharisees knew him to be a teacher sent of god , ioh. . . and all the people tooke him to be a prophet , and therefore the rulers feared to apprehend him , and his doctrine and miracles got him the name of a prophet sent of god , and paul and barnabas were known to be teachers in office , else the rulers would not have desired a word of exhortation , for they did not invite strangers promiscuously to prophesie , and this you onely say , but doe not prove , and is more for us nor against us . robinson alleadgeth a place out of ieremiah , . . . where it is said , that israel and iudah in a spirituall conference shall incourage ●●● another ( as calvin saith ) to repentance , and to joyne themselves to the true church ; which is nothing for publicke prophecying , for thus much private christians , yea all that feare god , women not excepted , may doe in christian conference , as is cleare , zach. . . mal. . . psal. . . esa. . , , . heb. . . heb. . , , . the fourth place which he bringeth is , matth. . v. . ● . . christ sent out the twelve disciples to preach the kingdome of ●eaven to the lost sheepe of the house of israel , but they were not apostles or preachers in office , till his resurrection , but onely apostles elect as you say , the major elect ; for . they received not commission till after christs resurrection , ioh. . . . matth. . , . . the least in the kingdome of god is greater then iohn baptist , for the christian church began not properly till his resurrection , and the apostles being members of the church of the new testament , they could not be apostles in office , before christs death , except an adjunct be before the subject , and an officer before the incorporation , whereof he is an officer . . they were ignorant of many mysteries of christ , his death , resurrection , nature of his kingdome , matth. . &c. which was unbeseeming apostolick dignitie , to the which the highest degree if infallible revelation was requisite . . how did they returne , as non-residents to remaine with christ till his death ? . ephes. . . christ till he ascended on high , and not till then , gave some to be apostles , &c. hence it must follow that the disciples were prophets not in office , and so did preach all this time . answer . . i answer these frivolous reasons . . i prove they were apostles , or at least prophets in office , before christs death and resurrection . and . they received not ample and largest commission to go and preach to all nations , before christs resurrection , matth. . . that is true , but what then ? therefore they received no commission as pastors in office to preach to israel , not to the gentiles or samaritans , it no wayes followeth ; yea the contrary , a calling to a pastorall charge they had , matth. . . these twelve did iesus send out , and commanded them saying , goe , &c. and these directions and canons which concerne watchmen , tim. . are fully set downe , matth. . when they receive both gifts , v. . and authoritie and a calling , v. . and speciall instructions , v. , , , . how they should discharge and acquit themselves in their ministery , the like whereof is never given to lay-prophets ( i must crave leave to use this word . ) to the . i answer , that it is false that christ died and lived a member of the iewish church onely , he received the sacrament of baptisme as a member of the christian church , as hee was circumcised and keeped the law of moses , to testifie hee was a member of jewish church ; and it became him to bee a member of both churches , who was to make of two one people , ephes. . . and it is false that the apostles were adjuncts of the christian church ; as apostles invested in their full apostolike dignity , to preach to all the world , they were parts and members , not adjuncts of the catholick visible church of christians : when pastors are called adjuncts of the visible church , it is cleare that they are made but accidents of the visible church , & so that the ministery is not simply necessary to the visible church , which is the wicked doctrin of a arminians , b episcopius , c socinus , nicolaides , d & the anabaptists taught the same , as saith e gasti●s , but though the apostles , as invested with full apostolick authority , be members of the christian church , and the new ierusalem bee founded upon their doctrine , ephes. . . revel . . . yet this hindereth not , but as called apostles and officers , limited to preach to losed israel onely , matth. . , , . they were members of the jewish church , and called apostles . to the . i answer , ignorance of fundamentall points not fully proposed and revealed , if there bee a gratious disposition of saving faith , to beleeve these when they shall be revealed , such was as in the lords disciples , matth. . , . luk. . . luk. . , . may well stand with the dignitie of young , and as yet limited apostles , matth. . , , . who had not yet received the holy ghost , in that measure , act. . , . that was requisite for apostles , in their full apostolicke charge , and made infallible pen-men of canonick scriptures , sent to preach to all the world . to the . i answer , they were not non-residents , because they returned to reside with christ after they had casten out devils , ioh. . , . ( which your lay-prophets by your owne confession cannot lawfully doe ) not to bee idle , but to learne more , and to be eye and care witnesses of the doctrine , life , death , resurrection and ascension to glory of christ , pet. . , , . joh. . , , . matth. . , , . luk. . , , . joh. . , . act. . . which was necessary , that they might preach these things to the world . nor is a pastor in his studie attending , reading , as tim. . , . though he be not , then teaching , a non-resident . to the . i say , when christ ascended unto heaven , ephes. . . he gave some to bee apostles , &c. but that gifting of apostles is not to restrict the institution of apostles , to the precise time of his ascension : for you grant that after the lords resurrection , and before his ascension they were ordained apostles , matth. . . joh. . . but the full sending of the holy spirit to apostles , evangelists , pastors and teachers , is ascribed to his ascension as a speciall fruite of his ascension , act. . , . joh. . v. , , . and therefore is their sending called an effect of the holy spirit . for the second point , giving and not granting that the apostles were not apostles , till after the resurrection , yet will it not follow , that they were lay-prophets , or prophets out of office , for they might have beene pastors in office , though not apostles in office , for there were beside these , others in the jewish church , else where were scribes , pharisees , lawyers , doctors , all sitters in moses his chaire ? they were not apostles sure ; what were they then ? all teachers out of office ? no ; if then i prove that the apostles were teachers in office , though it were granted that they were not apostles ( as in the fulnesse and plenitude thereof they were not ) till christ arose from the dead , i prove as much as taketh this argument for lay-prophets out of their hands . but that they were not non-officed teachers , but called apostles or pastors , i prove . . argum. judas was chosen one of the twelve and an apostle , ergo , farre more were the rest . i prove the antecedent , . act. . let another take his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his charge , . v. . he took part with us ( say they ) in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this ministery . . matthias v. . was chosen in that place and apostleship from which judas fell . now lay-prophets have no officiall episcopacie , no ministery , nor can any chosen in their place said to bee chosen to an apostleship , ioh. . . have not i chosen you twelve ? this choosing was to an embassage ; saith cyrill , augustine , euthymius , and all our divines with them . . matth. . . these are the names of the twelve apostles ▪ v. . he send them , what power he giveth to them in respect of al the world to remit and retaine sinnes , iob. . that hee giveth to them toward the house of israel , v. , , . under the name of offered peace , ( magis & minus non variant speciem ) mark. . . mark. . . hee ordained twelve , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee made twelve to be with him , which he might send to preach , luk. . . and he called the twelve , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be sent them , hee tooke them from their fishing , and made them fishers of men ; and matth. . . hee calleth them workmen worthy of their hire : private prophets are not gifted , nor sent , nor taken from their callings , nor are they workmen deserving stipend , for that is due to prophets by office , cor. . . . gal. . . tim. . . . those who have power to dispense the seales of grace , and to baptize , are not private or unofficed prophets , but sent of god and in office , as matth. . . cor. . . and a robinson granteth this , and so doe separatists teach b . but the disciples of christ , before his resurrection , baptized , ioh. . . . those who were witnesses of the life , miracles , doctrine of christ , and preached the same , and confirmed it by miracles , were pastors . . those who were twelve selected men chosen , luk. . . named apostles , mark. . . mark. . . luk. . . to whom the keyes of the kingdome were given , matth. . , , . matth. . . are not unofficed men . . this is a popish opinion , and to be suspected , for papists to advance peter to a popedome , will have him no apostle , while after the resurrection , for c bellarmine saith , imposition of hands is essentiall to holy orders , and that the apostle ordained no presbyters while christ was risen , and made the apostles and gave them the holy spirit : d the councell of trent hinteth at the same opinion ; bellarmine saith the apostles were made priests , at the last supper , to sacrifice christs body , but not presbyters till after that , when they received the holy ghost ; and e cardinall hosius , f martinus ledesma , g petrus a soto say the disciples are made apostles , ioh. . h toletus saith they had power before this time to preach , but not to forgive sinnes , in the sacrament of pennance while now . and i cardinall cajetan saith here was first the sacrament of pennance ordained : and it is true k cyrillus and l chrysostome say that iohn . soli sacerdotes , onely pastors by this place have power to forgive sinnes , but not by this place onely , for they say that matth. . power is given , m joannes de lugo the popes professor at rome , teach , that joh. . the apostles first received this power . and jayne with him n suarez o thomas sanchez , p aegidius coniuk q and vasquez , though as good as they say the contrary , as r panormitanus , a late schooleman , s avila , and t sylvester , and u john bishop of rochester writing against papists , and their popes power of dethroning kings , saith , how could the apostles who are examples of good order preach and baptize , if they were meere layicks , and not pastors while , after christ was arisen from the dead ? x robinson citeth luk. . . christ biddeth the dispossessed man g●shew what great things the lord had done for him , and hee went and preached it ; now miracles are a part of the gospel , and written that we should beleeve , joh. . . and they prove that jesus is the sonne of god. ergo , this man being no prophet , preached the gospel . answ. . this will not conclude the question . . one man published one single miracle wrought upon himselfe , which is a part of the gospel onely . . and upon a particular occasion did show what things the lord had done for him . . he is commanded to publish it to his friends , and domesticks onely , matth. . . go to thy house , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thine owne friends , and show them what the lord hath done for thee . hence from this narrow antecedent a vaste and broad conclusion is drawne ; ergo , it is lawfull , because this man published one particular of the gospel , for any gifted man to preach the whole gospell , because one man did it upon a miraculous occasion to his friends ; ergo , all gifted men may prophesie the whole gospel to all the churches ordinarily , it is a vaine consequence . . because hee published one particular , upon a particular exigence , therefore any gifted man may ordinarily , and weekly and daily preach for the conversion of soules . . because hee published one miracle to his friends in a private way , therefore any gifted man may preach the whole gospell in publick , to all the church , truly here is a weake reason . . it is most like that this man was an intruding prophet , like the separatists prophets , for he requested that hee might be with jesus , and bee made a disciple to preach the gospell , as calvin , marlorat , bullinger expone it ; but jesus suffered him not . now if christ had commanded him to be a prophet , as robinson will have him , he should have granted what he sought . lastly , the man did more then christ commanded , for mark. . . hee published it in decapolis throughout all the citie , whereas christ had limited the publishing thereof to his friends and house onely . robinson saith , luk. . the seventie disciples preached , and yet they were men out of office . i answer . . the seventie disciples were pastors in office . . satan by their ministery fell from heaven as lightning , v. . christ saith , behold i give you power to tread upon serpents , luk. . . after these things the lord apponted other seventie , and sent them out ; here is a cleare calling , they confirme their doctrine by miracles , and casting out of devills , as the twelve apostles . . christ sent out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , also other seventie , ergo , as hee gave a calling to the twelve , so hee did to these seventie , and the same pa●●orall commission is given to them . behold , i send you &c. luk. . , , , . . the seventie are called workmen , sent out to the lords harvest , luk. . . and the same is said of shepheards in office , matth. . , , . to whom wages are due , as to pastors in office , cor. . , . gal. . . tim. . . . it is said by christ of these seventie , he that heareth you heareth me , he that despiseth you despiseth me . ergo , they were ambassadors in christs stead , as pastors in office are , cor. . . the samaritane woman ( saith robinson ) job . . . preached , and many of the samaritans beleeved because of her , v. . and without preaching of the word of god , none can beleeve , rom. . , . if a woman may teach without the church , then may a man teach in the church . answ. . a woman may teach . . in a non-constituted church , where there is no salvation , and they worship they know not what , joh. . . . a woman may occasionally declare one point of the gospel , that maries sonne is christ ; but hence it followeth not , therefore , a man , in a constituted church , may ordinarily preach the whole gospell to the church in publick : a weake sparre for so vast a roofe . . he abuseth the place , rom. . . and would hence prove that a woman or any gifted teacher , is a sent preacher by whom faith ordinarily commeth ; for otherwayes who dare deny but faith commeth by reading ? and just as the catechise of raecovia exponeth the place , rom. . . to evert the necessitie of a sent ministery , so doth robinson expone the place . robinson , act. . , , , . act. . , . all the churches were scattered abroad , except the apostles , and those who were scattered , preached every where the gospell , ergo , disciples out of office may lawfully preach the gospel . answ. whether these of the scattered church , who preached , were the seventie disciples , as learned divines thinke , i dispute not ; but that they were prophets out of office , the text saith not . but that they were extraordinarily gifted prophets who preached , i conceive the text doth insinuate , for it is said , act. . . the hand of the lord was with them , the very word which is , ezek. . . the hand of the lord was strong with me . . in a scattered and dissolved church , gifted persons may prophesie , ergo , in a constituted church gifted persons are the ordinary and onely ministers of conversion , though they bee never called to the office , it doth no wayes follow . robinson saith , it is not reasonable to think that they were all extraordinary prophets , and that if they were immediately inspired , there had beene no need of so speedy sending of barnabas from hierusalem to antioch with supply , though he were a man full of the holy ghost , for ●● were such prophets as well as ●ee , ephes. . . and . . answ. wee doe not affirme , that all and every one of the church , even women and children were extraordinarily gifted , but whether their gift was ordinary or extraordinary , the text doth not say that they were prophets out of office , and the law of disputing saith , affirmanti incumbit probatio ; the hand of god was with them , as it useth to bee with prophets . . they travelled as farre as phenice , cyprus and antioch , preaching the word of the lord , this is that which the apostolick planters of churches did , as master builders , laying the foundation of churches , and calvin calleth them ministers , planters of the gospel . nor is it like that prophets not in office , would so travell and preach the gospel to the gentile ●s and calvin saith , singulari dei impulsu hoc factum , and that many were turned unto the lord. . barnabas saw the grace of god in them . . and exhorted them that with purpose of heart they would cleave unto the lord , ergo , there was grace and a profession visible of cleaving to the lord , before barnabas came , and so a founded church ; and if it had beene done by gifted christians of ordinary gifts , and wanting the spirit of prophecy , the work had been the more illustrious , and it would not have beene concealed , yea and helpe in so great an harvest by barnabas an apostolick man , was very needfull , the number being so great of those who were converted to the faith , seeing the great apostles sought helpe , and paul tooke titus and timothy with him often , for helping the worke of the lord. the next scripture ( saith robinson ) is pet. . , . as every man hath received the gift , so let him minister as good stewards of the manifold graces of god ; if any man speake , let him speake as the oracles of god. answ. this saith with us , for private christians are not stewards ; who gave them the keyes ? yea cor. . . it is a word of office , and it is not given to ministers not in office , as beza observeth well ; he setteth downe one generall , that the ministers be ready to distribute , and then two species . preaching ministers , that they speake the oracles of god. . serving ministers , elders and deacons , that they minister out of the habilitie that god giveth them ; and the place is against private prophets . robinson alledgeth , revel . . . i will give power to my two witnesses , and they shall prophecy a thousand two hundreth and sixtie dayes , clothed in sackcloth . the clergie men are not onely witnesses against the antichrist . in the antichrists raigne , no church officer , a● an● officer , witnesseth against him , but all for him , as both having their authority from him , and binding themselves to submit their doctrine to his censure . the persons indeed that were officers , even masse-priests , monkes , and friers , witnessed some of them against him , but so did not their office , something was extraordinary , i acknowledge , in respect of the then prevailing order , and in respect of their degree of gifts and graces , but no extraordinary and miraculous gift of prophecying : and brightman exponeth the two witnesses to bee the holy scriptures and assemblies of the faithfull . answ. the two witnesses ( saith a junius ) are the ministers , for number , few , and for place , contemptible , so saith couper ; b and c paraeus induceth many paires of witnesses , as in bohemia , john hus , and jerome of prague , an. , . in saxonie , luther and melancthon ; in argentine bucer and cariton ; in helvetia , zwinglius and oecolampadius ; in france , farell , and calvin , and these were pastors in office . we need not stand upon the number of two , but because two is the least and fewest number , the witnesses were two . but first there is no reason to fetter and restrict the text , to witnesses and martyrs out of office , excluding the ministers and prophets in office , and to inferre thence that gifted persons in a constitute church are the ordinary ministers of conversion . . these two witnesses did prophecie in the midst of popish babylon , where god had no visible church . they did upon a particular exigence , being called thereunto as the martyrs of christ , to give a witnesse for christ against antichrist , and they sealed the truth with their blood : but the consequence is null , a martyr at the stake , though no pastor , may give a confession of his faith , to the persecutors , as stephen did . therefore a gifted person not in office , may ordinarily preach in the church . i would not buy such logick with a rotten nut . . many women were witnesses and martyrs , and gave a testimony against antichrist ; ergo women may preach in the church : what vanitie is this ? . also if those witnesses had an extraordinary measure of gifts and graces to beare witnesse to the truth , it followeth not ; ergo , christians gifted with an ordinary measure of the spirit are ordinary prophets for the conversion of soules . . though these witnesses were only unofficed prophets , yet the prophecying ascribed to them , after they arose from the dead , will not inferre that unofficed prophets are ordinarily to preach , for the rising againe of slaine prophets is not to be exponed of the raising againe of the persons of unofficed prophets to preach , but it is to be exponed of the rising againe of the buried gospel ; which in the ministery of faithfull pastors and in other new martyrs , pastors and others arose againe from the dead , with the spirit and power of these martyrs , and that buried truth , that was in former times persecuted by antichrist did now revive againe to the wondering of babylon ; for the intent of the spirit is to show that the gospel , and true church , slaine and buried , shall arise againe within a short time , as three dayes and a halfe . . it is vaine that he saith none of the clergy witnessed and prophecied against antichrist ; he is not versed in the churches history who teacheth so , for monkes and fryars were ministers , ( though their office unlawfull ) and as ministers of christ. luther , melancthon , and thousands other gave testimony against antichrist . robinson addeth , revel . . . where an angell flyeth in the midst of heaven , that is , in the visible church , having the everlasting gospell to preach to them that dwell on the earth , and to every nation and kinred . that is , god raised men in the midst of popery , not miraculously inspired ( for you can show me no such ) who preached the gospel , not by vertue of an office ; the office of a friar , monk , or mass●-priest , is no ministery of christs appointment ; and when they gave their clearest testimony , they were almost all excluded out of rome , and so in respect of their personall gifts and graces , they were angels of god , in respect of their office , they were angels of antichrist . answ. . there is no reason to reject the interpretation of d junius , that this angell was a type of the servants of god , who opposed popery after the times of bonifacius the eight , as cassiodorus the italian , arnoldus de villa nova , occam , dante 's , petrarcha , ioann●s de rupe the franciscan , wickliff ; and pareus e refers the type to wickliffe , marsilius patavinus , petrarcha ; our country man f napper exponeth it of luther , melancthon , and calvin in the seventh age , anno , and it is false that they were all excommunicated , and though the accident of their office , to be a monke , a fryar , was antichristian , yet the ministery it selfe was of christ , and by it they did preach against antichrist , as they did validely baptize , for i hope they did not baptize as unofficed prophets . lastly , this angel did not preach in the visible church , but in the midst of popery , and therefore doth not prove it is lawfull in a true visible constituted church , for gifted prophets out of office , to bee ordinary preachers . robinson much urgeth the place , cor. . because the apostle speaketh of the manifestation of the gifts and graces common to all , as well brethren as ministers , ordinary as extraordinary . . hee speaketh of the fruits common to all , edification , exhortation , and comfort , compared with , thess. . . . and of that which at all times remaineth amongst the christians , to wit , love . answ. the cohesion of this chapter with the former is cleare , charitie should be followed , because so excellent . therefore cover gifts , which are most conducing to love and edification , and that is to prophecie ; he proveth excellencie of prophecying above others , and teacheth in this chapter the right ordering of publick church meeting . now robinsons argument is this , if it stand good , as many as may love one another , and may edifie , exhort and comfort one another , may expresse their love by publick prophecying , for edification in love : but all christians , even such as are not in church-state , nor officers , are to love one another , to edifie , exhort and comfort one another . ergo. the proposition is most false ; women are obliged to love one another , and to exhort and edifie one another , prov. . . til. . . yet can they not prophesie in the church , cor. . , . yea excommunicated persons are not loosed from the duties of love and mutuall rebuking in private , if they may bee exhorted as brethren , thess. . . they may exhort and rebuke others , levit. . . which the law of nature requireth , yea peter as a pastor out of love to christ is to preach , ioh. . . , . but therefore private christians are not obliged to pastorall preaching , and administration of the seales , which are expressions of the love of christ , yet to administer sacraments is an act of edification , is therefore every act of edification and love common to all , because to love , and in some private way , to edifie all , is incumbent as a dutie to all ? nay a king out of love of christ , should governe gods people , a captaine fight gods battells , a sea man saile , & a professor teach in the schooles ; will it follow , because to love one another is common , that all private men may bee kings , may kill men in battell , and that the plowman should saile and invade the mariners calling ? this were anabaptisticall confusion of places and callings , and should evert states , places , charges and callings , and overturne church and state , and make the church an old chaos ; the god of order hath not so ordered callings and places . but ( saith the man ) if the end , which is edification and comfort , continueth , therefore the gift of prophecying continueth . answ. . prophecying continueth , who taketh it out of the world ? it continueth in such , as god hath set in the church for that end and use , cor. . . but not in all , and every plowman , who in his place is obliged to edifie . . the argument is also weake , that continueth , the end whereof continueth , forso circumcision , passeover , sacrificing , the end of all which was edifying , should continue in the church : mr. yates answered to him , extraordinary gifts , as strange tongues , miracles , are for edification , yet they continue not . mr. robinson answereth to him , strange tongues and the office of the ministery doe not properly edifie , but the use of strange tongues . i answer , there doth much weaknesse here appeare , love in mr. robinsons breast doth not edifie , nor his habit of prophecying , but the acts of expressions of love , and the use of prophecying , edifieth , and for that cause wee may well say that the office doth edifie there being ( saith robinson ) no other meanes to edifie , exhort , and comfort , left in the church , but propbecying , paul argueth from the common grace of love , as well upon brethren as officers , to ordinary , as to extraordinary , and at all times prophecying , that all out of office may prophesie to the worlds end , if they have gifts . answ. is there no meanes to edifie , exhort , and comfort , but prophecying ? and that prophecying publick in the church and pastorall ? that is denyed , what say you of private and domestick exhorting , praying , praysing , reading , and christian conference , coloss. . . mal. . . zach. . . are not they singular meanes of edifying ? hath christ left no meanes of edifying , exhorting , and comforting , but the publick prophecying of clothiers , mariners , fashioners ? . faith commeth by hearing of a sent minister , rom. . . it pleased god by preaching , of sent pastors , cor. . . . to save those who beleeve . robinson . argu. v. . you may all prophesie , that all may learne , that all may be comforted ; be speakes of prophecying of all , as largely as of learning of all , according to the received rule of exponing the notes of universalitie . answ. women , ungifted brethren , infidels in the church , by his owne grant , may learne , but they may not prophesie in the church , ergo , many more are to learne then may prophesie : and the one ( all ) is narrower then the other , for all are not prophets , cor . . therefore all may not prophesie in one and the same verse , cor. . v. . and isa. . v. . the notes of universalitie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( wee all ) are taken divers wayes ; yea one and the same word applyed to divers subjects is taken divers wayes , as sam. . . and the people greatly feared the lord and samuel ; and my sonne ( saith the wise man ) seare the lord and the king. prov. . . mr. yates said well , all ought to have the gift of hearing , but not of prophecying . robinson answereth , every particular person is not bound to have the gift of prophecying , but if he speake to purpose , he must say , that no ordinary brethren out of office ought to have the gift of praphesie , which if it be true , then ought none to strive for fitnesse to become officers , neither were that reproofe just , heb. . . answ. he speaketh to purpose , to destroy your argument , which you destroy your selfe , while as you grant , many may learne who may not prophecie . . hee may say truely , no ordinary brethren out of office , but purposed to remaine artificers , are to strive for fitnesse to the office of ministery ; but many out of office may have the gift of prophecying , who are not prophets ; and you grant , i thinke , many are gifted to be kings , who neither are kings , nor may lawfully exercise acts of royall majestie , without treason both to god and their king : for the place , heb. . . the apostle rebukes the hebrewes , both officers and people as dull of hearing , whereas they ought to bee teachers of others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , ( as you expone it ) prophets out of office , who ought to prophesie publickly to the edifying of the church . but take home this argument thus . those whom the apostle rebuketh as dull of hearing , who ought to bee teachers and unofficed prophets , are obliged to be indeed such prophets ; for a rebuke is for the omission of a morall dutie which wee are oblieged to doe , or for the committing the contrary , but he rebuketh teachers in office , women , children , and ungifted brethren as dull as hearing , for that they ought to be prophets & were not , ergo , all , even teachers in office , women , children and ungifted brethren ought to be prophets not in office . now the conclusion is absurd and against your selfe , for you say , pag. . every particular person in the church is not bound to have the gift of prophecying , women are not bound i am sure , yet are women rebuked for being dull of hearing , and for that they ought to be teachers of others , and were not . . hence it is cleare that you corrupt the word of god , and to be teachers , in that place , is to be such , as so aboundeth in the knowledge of god , as to teach , rebuke , admonish , and comfort mutually one another in a private way , not to preach publikely in the church , for the ordinary conversion of soules , for which sort of prophets you do contend . robinson addeth . the apostle cannot meane extraordinary prophets , cor. . there could not bee such a number of extraordinary prophets , now when extraordinary prophets were beginning to cease in the church . answ. . when the church of corinth abounded in every thing , in all knowledge , and utterance , and came behind in no gift , cor. . . . and so much grace was given them in jesus christ , v. . it is cleare there were abundance of prophets even then in corinth . . it is not to purpose for lay-prophets whether they were ordinary or extraordinary prophets . they were prophets as the spirit of god calleth them , cor. . . set in the church as officers , even as apostles , and governors , and teachers , who are officers . and there is no reason that you should impose significations on words , at your owne pleasure , without warrant of the word . now shew us in all the old , or new testament , when the word prophet signifieth a naked gifted man out of office , in the lords house , for you have as good warrant for you to say there were lay-apostles , lay-teachers , lay-governors , who were gifted persons not in office , as you have for lay-prophets . . multitude of prophets may consist with the time , when seers and foretellers of things revealed in visions were beginnings to cease , even as the gifts of the holy ghost given abundantly at the pentecost , act. . . . ioel . . did consist with the time when things concerning christ must now have an end , luk. . . luk. . . robinsons . argument is . the apostle in forbidding women to prophesie in the church , licenceth men . . the apostle in , and for the worke , opposeth the men to the women , sexe to sexe , and in forbidding women , hee must license men , when the holy ghost opposeth faith and workes in the cause of justification and denyeth that we are justified by workes , is not then the consequence good , we are justified by faith ? . if in prohibiting women he gave not libertie to men , where were the prerogative of men above women , which is the onely ground upon which hee buildeth the prohibition ? . ver. . . women are not permitted to speake in the church , yet may they speake to their husbands at home ; now if the husbands might not speake in the church more then the women , what reason can be rendred of the apostle his so speaking ? . the apostle in the whole chapter , taketh order that some should prophesie in the church , and debarring women therefrom , he must either admit men , or then we have a third sort of persons to prophesie , who are neither men , nor women . answ. here is a great noyse of arguments for just nothing , and a faire sophisme , concluding that secundum quid , which should be concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for we deny not but some men in office are permitted , yea and commanded to prophesie in publick ; and we grant that sex and sex are opposed , but the opposition made by robinson is creeple and throwne-backed , for all and every one of mankind are not permitted to prophesie , as all and every woman is forbidden to prophesie or teach in the church ; by the lawes of france a woman may not sit on the throne and sway the scepter ; but friend , can you say then the lawes of france doth license any frenchman whatsoever he be to sit on the throne and be king ? mr. robinson proveth men are licensed to preach , sed indefinita propositio in materia contingente ●quipollet particulari , but he knoweth all men are not licenced to prophesie in publick , for ungifted men are not sent of god , and we say , neither all gifted tradesmen , never called by the church , nor educated in schooles , or sent of god to preach in the church . this he covereth and proveth never , onely he setteth downe foure armies of arguments to prove , i know not what , to prove forsooth that men may prophesie in publike , and not women , but who denyeth that ? and the similitude of faith and workes crooketh here , for saving faith is opposed to all good workes whatsoever , both in kind and individualls , for wee are neither justified by good workes in specie , nor by any one good worke in individuo , but though all women be debarred from teaching in the church , yet are not all men licensed to teach in the church , but onely those ( say we ) who are called of god , as was aaron . . i would bandy the argument thus ; it is not permitted to women to administer the sacraments , ergo , it is permitted for any man , though not a prophet by office , to administer the sacraments . the antecedent is pauls , the consequence is yours ; and so all these foure arguments prove not what is in question , to with that ; ergo , a gifted person not in office may preach publickly . mr. robinson addeth , in restrayning women he sheweth his meaning to be of ordinary , not of extraordinary prophets , because women immediatly and extraordinarily inspired , might speak without restraint , exod. . . jud. . . luk. . . act. . , . answ. robinson cannot show that the same kind of prophecying in women , v. . is taxed by paul , which is regulated in men , v. , , . and therefore that connexion is denied , hee restraineth women from ordinary prophecying in the temple , ergo he speaketh of the ordinary prophecying of men ; for , . he compareth prophecying with tongues , extraordinary with extraordinary , and he desireth them to covet to prophesie , ordinary he cannot meane , for in all the word you find not private professors are commanded to desire to bee ordinary prophets , for so god should command them to pray , that they might leave their callings and stations , contrary to cor. . . and give themselves to study sciences and tongues : for if the holy ghost command the meanes , he must command the end , and if hee command the end , hee must command the meanes . but v. . he setteth downe a new canon about women who tooke on them to prophesie publickly , and hee inhibiteth so much as ordinary prophecying , yea so much as speaking in the church ; and i deny not but a irenaeus , b eusebius , yea and tertullian , cyrill , chrysostome , theophylactus , with warrant teach , that alwayes women extraordinarily inspired may prophesie , for in that god immediately exalteth them above men . but for ordinary prophecying in publick , it is of morall equitie , and perpetuall , that the women should not teach , for adam was first formed ; this paul bringeth as a morall argument against womens preaching . his fourth argument is from and . verses . let the prophets speake two or three , and let the rest judge . the apostle cannot ( saith robinson ) speake of extraordinary prophets , for they cannot erre , but are infallible ; but the prophets here spoken of are not infallible , because they are to be censured , and their doctrine judged by the prophets : now if such could erre , our faith were not immediately builded upon the doctrine of the prophets and apostles . answ. this is before examined by me , the consequence is null , for the holy spirit ( saith pareus ) did not dite all things which the prophets spake , they might have mixed in some thing of their owne . robinson saith , that paul could not have said , ( if any thinke himselfe to be a prophet , &c. let such an one acknowledge that the thing i wrote are the commandements of the lord ) if these had beene extraordinary prophets , they should have knowne pauls writings undoubtedly to have beene the canonick word of god , and could not have beene ignorant thereof . answ. this presupponeth that these extraordinary prophets might have beene ignorant , that the apostles commandements was the commandements of the lord , which is not absurd , for nathan and samuel were ignorant of gods will in some points , for prophets see and know sometimes as men , and sometimes as prophets , in the former they may erre , in the latter they are infallible . he subjoyneth . the word of god came it to you , or came it from you ? if the word of god came after a sort to the corinthians , and not from them , then were they not immediatly and extraordinarily inspired , whereas indeed the word of god came from the apostles . answ. this proveth not the point , for hee condemneth the arrogancie of some immediately inspired prophets , came the word of god from you ? that is , are yee above the apostle to whom the word of god was committed , that it may bee preached to all the world , that it might come from the apostles to others ? or came it to you onely , as to the only apostolick teachers , that you neede no admonition ? but hence it followeth not , but they were extraordinarily inspired prophets , for peter might be rebuked , though an apostle & a chief one . neither is it any imputation to paul , or to any who hath received the spirit in measure , to be censured . it is true , canonick doctrine , as it is such , cannot be censured , but the teachers thereof , though infallible , even paul , act. . , . and every spirit is to bee tried , whether they be of god or no , joh. . . yea to say that the church cannot be builded upon the foundation of the prophets and apostles ( as mr. robinson saith , pag. . ) if these prophets extraordinary can erre , or can bee subject to the censure and judgement of the church , is the very argument of papists ; for they say , that the word of god borroweth authoritie quoad nos , in respect of us , from the church , and is to be beleeved , because peter , paul , the prophets and apostles , the then present church , say it is the word of god. so a stapleton ( as whittakerne teacheth ) that christ was the sonne of god , dependeth to our faith upon the testimony of john baptist. see bellarmine , gregorius de valent. gretser ; so three famous commentators say , b jansenius , c cardinalis cajetan , and d cardinalis toletus . but our divines answer , that the word of god is true in it selfe , and the authentick ground of our faith , not because the prophets and apostles say it is the word of god , not because paul or an angel from heaven saith it is so , gal. . . for even the prophets and apostles were but men , and so their testimony not infallible , but because god himselfe saith so . see for this e rivetus , f whittakerus , g bucerus , h calvinus , yea and the fathers most expressely say , that the prophets and apostles are not the foundation of our faith , nor their word , because they were infallible , but gods word , by their mouths and penne . so i thea●●●lact , k chrysostome , l beda , m ambrosius , n occam , and o gerson doe roundly acknowledge that their popes word is not the foundation of faith , quia papa potest hereti●ari , because the pope may erre . what ? because samuel was deceived in calling eliah the lords annointed , are not his bookes a part of canonick doctrine , whereupon our faith is builded ? lastly saith p robinson , pastors must preach and pray before they hee put in office , otherwise they cannot bee tr●ed , if they bee apt to teach , as they must be , tim. . . tit. . . it is decreed that all may preach , q ministers , teachers , elders , deacons , and if there beam , ex ipsa plebe , any of the common people , who would imploy their gift for the good of the church , and it is practised in the colledges , where all must preach , though they were never priests . answ. . it is lawfull , that these ayming at the office ; . brought up in humane sciences ; . called by the church preach , by way of tryall , before they be admitted to the office : but hence it cannot be concluded , that tradesmen and artificersvoyd of learning and ignorant of the scriptures should preach , not for try all , or as ayming at the office of the ministery , but as ordinary ministers of the conversion of soules to the faith , and that without any calling of the church either to the office , or to the degree preparatorie to the office . . all gifted should preach , yea and in england ought to bee put in office , where there is a reading ministery which christ never ordained to bee in his house , and this the harmony of confession and synods teach , and no more . it is a fault that in colledges all doe preach , whether christ hath called them , or not ; such unsent runners mr. robinson cannot approve . r ambrose saith at the beginning it was granted that all should preach , and baptize , that the church might grow ; and s origen said the same . but otherwise t hieronymus saith , it is praesumptio temeritatis , a rash presumption for any to preach , who are not sent ; and u theophylact calleth them false prophets ; x augustine will have them all to come before christ , and so to bee theeves and robbers who commeth not sent , sicut moses & prophet● , as moses and the prophets were sent . y coachman saith , if preaching be tyed to the ministery , and that order , there shall neither bee faith nor grace in a church where there is no ministery . answ. it followeth not , for faith may come by reading , by conference , and you expone , rom. . . as arminians and socinians doe . . we as embassadors pray you in christs stead to be reconciled , cor. . . ephes. . . cor. . . are all prophets ? ergo , would you say no reconciliation in a land without apostolick ambassadors ? it followeth not , ex negatione unius medii , for then there should be no grace , nor salvation , where there be none of your lay-preachers . coachman . knowledge , judgement , utterance , with gravitie , authoritie , power , maketh a man a minister , whether he be in office or not ; preaching is accidentall to the office , and no part of the office , but onely an ornament or appendix of it , a minister is in full office of the order of priesthood , though he never preach ; an office maketh not a preacher , it maketh him onely such a peoples preacher , when they have chosen him , hee preacheth by vertue of his gift , not by vertue of his office . answ. . here are socinian mysteries revealed , z gerardus saith , by this meane the heretickes called pepuziani permitted , in the primitive church , to women , the ministery of the sacraments . and upon this ground the socinians and anabaptists proceeded , that except a man would digge his talent in the earth , hee may preach , though he have not a calling of the church ; so doth mr. coachman make talents , as judgement and utterance , enough to constitute one a minister , whether he be called to the office , or not . and gerardus setteth downe a good answer of a luther to the argument . god giveth talents , but to those whom hee calleth , therefore gifted men should in the use of their calling attend and accept the calling of god. it may be the church perversly set , denyeth a calling to one who is gifted . then i say , let him use his talent in private . god reapeth not where he doth not sow . . this is a wild saying , a man is a minister whether he be in office or not . a ministery is essentially an office , or a place that the lord hath called a man unto , else define what an officer is , and how can he expone that , rom. . . how can they preach except they he sent ? if as our divines doe ? then none are sent , but such as are called to the office , and this is against him , if as s●ini●ns say , all gifted men are sent of god to preach , then gifts essentially constituteth a sent man , and what is a sent man , ●ut a man called to the office ? . preaching is accidentall to the office of a man that maketh court and the world his conscience , it is true indeed , but that preaching is accidentall to the office of a pastor , is popish and prelaticall ; for what is essentiall to the office ? to administer the sacrament and consecrate the body of christ ? well said for the popish cause . b pope eugenius in his decree and the councell of florentine teach us , that the essential forme of the office of the priests is in these words , receive power to offer a sacrifice in the church , for the living and the dead : for saith c scotus and the councell of d trent teach us , that all the essentials of the priesthood be in two . ● . in a power to consecrate christs body , and this is given in the last supper . . in a power to absolve a sinner , so saith e meratius the jesuite , where the reader shall observe silence of preaching the word , and f bellarmine saith the same ; g gulielmus eslius saith , the essentiall and most principall worke of the priest is to offer christs body , and then to absolve from sinnes , and this they have from their h master aquin●s , and further warrant for a priest essentially dumbe , you may find in suarez , and vasquez doth collect from i the fainzed canons of the apostles from k clemens his epistles , such a priest. i desire ( if preaching be accidentall to the office of a pastor ) to know if feeding of the people , act. . . and ●eeding the flock , ezekiel , . . be all in administring of the sacrament . it is strange , if a watchman as as a watchman , and by office , should not preach and give warning , ezek. . , . if an ambassadour , as an ambassadour , in christs stead should not pray the people to be reconciled to god , cor. . . if a pastor , as a pastor , should not feed the flocke with knowledge , jer. . ● . . if as a workeman and a minister he should not divide the word aright , tim. . . if as a fisher he should not catch men ; but of this enough . lastly , cor. . v. . christ sent mee not to baptize , but to preach , joh. . . christ baptized none , but was sent to preach , luk. . . chap. . sect. . the way of church judging in new england . vve doe not ( saith the author ) carry matters either by an over-ruling power of the presbytery , nor by the consent of the major part of the church , but by the generall and joynt consent of all the members of the church , and we are of one accord as the church of christ should be , act. . if any disassent out of ignorance , we labour to bring him to our mind , by sound information . . if by pride bee disassent , the libertie of his voyce is taken from him . if , . the matter be difficill , we seeke advice of sister churches . answ. unitie is much to be desired in the church with veritie , but your way we understand not . nor doe we in our synods carry matters by the major and maniest voices , because they are maniest , nor because they are the the voice of men , but because the thing concluded is agreeable to the word of god : but what if the church be divided , and the people ( upon whose voyces principally the conclusion of the church dependeth ) goe against both the truth and the elders ? they answer , these are miserable mistakes , either to thinke that the people or elders must needs disassent , or that except they all consent , there can be no rule ? i answer , it is a miserable necessitie , through the corruption of our nature , not a mistake ; for simon magus , and fortie like to him , in a church consisting of threescore , must dissent from twentie , whose hearts are streight in the truth : you have no refuge here , but let the maniest carry the matter to a mischiefe , and the other twentie must separate , and make a new church presently . againe say i , what if the church differ ? they answer , that ought not to bee , nor will it bee , if the church will lay aside corrupt judgement and affections , and if they attend the rule , and depend upon christ , considering the promises made to the church , jer. . . zech. . . matth. . . but if such a thing fall out , as not often it doth , if the elders and major part consent , and one disassent ; it is either of corrupt affection , and pride , and so he ioseth his voyce , or of weaknesse , and then he is to submit his judgement to the church . answ. but to beginne at your last , if one out of weaknesse disassent , he is to submit his judgement to the church . but i say , what if forty out of weaknesse disassent from twenty , may not that whole church as well submit to a synod , as act. . as one must submit his judgement to a church ? the conscience of one should no more be fettered , then the consciences of a whole church . . i grant the maniest should have scripture , but what if they say the scripture , yea and the apostles are with them , when there is no such thing , as the case was act. . . the wrong side alleadged scripture and the apostles commandement , when the apostles gave no such commandement , should you not take gods remedy to appeale to a synod , as the apostolike church doth ? act. . . they answer , in our churches hitherto , the major part , yea all mind one thing , as rom. . . cor. . . act. . . i answer , . that is because they are in church-government all one , and a conspiracy in error , is but seeming unity . but . i say , good men as paul and barnabas will differ . but . what if all be wrong of three parts , as cor. . . some said , i am of paul , some , i am of apollo , some , i am of christ ; all the three were wrong , in that case , doth not a synod by the word of god determine the matter best ? certainly , though synods may erre , yet are they of themselves christs lawfull way to preserve veritie and charity and unity . but our brethren answer us , divisions ought not to be , and they will not but all agree in the truth , if the church will lay aside corrupt judgement , and depend on christ , considering the promises made to the church , jer. . ephes. . . matth. . let me answer , there is much more charity in this answer , then verity . . they ought not to disassent from truth : true , but what then ? the remedy is not given except you returne to a synod ; the division , act. . ought not to be ; the house should not be fired : true , but the question is how shall water be had to quench it , for many things are , which ought not to be . . ( neither will divisions be , ) that is false , cor. . . . as heresies must be , so scandals must be , our author saith ( they will not be ; they will not be ) ( say the brethren ) if the church lay aside corrupt judgement , and affection , and attend upon the rule , and depend on christ. i answer . there is but vanity , and no solidity ( i crave pardon ) in this answer , it is the vaine answer of arminius in the case of the saints perseverance . the regenerate ( say they ) cannot fall away if they be not inlaking to gods grace , and if they in holy feare take heed to their wayes , so saith a arminius in his declaration ; and in his b answer to perkins : so also c say the arminians in their confession , and d episcopius . but what is this , but regenerate persons shall persevere , upon condition that they shall persevere ? for not to be inlaking to the grace of god , is to cooperate to the grace of god , or with the grace of god , and to cooperate with the grace of god is very perseverance it selfe ; for saith the e the wicked socinus , and f smalcius , and so say our brethren , all shall agree in the truth , if they lay aside corrupt judgement . and what is that , if they lay aside corrupt judgement ? that is , if they agree with the truth , and assent to the word of god. but so it is , that the best regenerate , even barnabas , a man full of the holy ghost , act. . doth not lay aside corrupt judgement . but our brethren proveth they will law aside corrupt judgement ; but how ? you alleadge the papists abused scriptures , ier. . god promiseth to put his spirit and feare in his church , that they shall not depart from the lord. true ( say i ) they shall not depart from god , providing they lay aside corrupt judgement , as you teach us . but doe you not teach us by your answer to elude these pregnant places , which unanswerably prove the necessity of the perseverance of the regenerated ? but . what though god promise to put his feare in the heart of the regenerate ? this promise is not made to the visible church conveened in a synod , as it is such , nor will it prove that a synod shall all agree in the truth , & that the whole church shall lay aside corrupt judgement , except you serve your selves with these and the like places , as papists , and by name as bellarmine , g●etserus , snarez , bucanus , stapleton , gregorius de valentia doe serve themselves with them , and the like , to prove that councels are in fallible . what is said in the fourth section anent the power of the people in church-govern●●●● is already examined , onely in the closure thereof , they seeme to give something peculiar to the elders , which the people have not , which i discusse in the insuing question . quest. viii . what peculiar auhority is in the eldership , for the which they are over the people , in the lord , according to the doctrine of our brethren ? we hold that christ hath given a superiority to pastors and overseers in his house , whereby they are , by office , government , and power of the keyes , above the people . but . this authority is limited , and conditionall , not absolute , as if they may doe what they please . . it is a power ministeriall , not a dominion ; for as meere servants and ambassadours of christ , they doe but declare the will and commandement of the king of kings . . when this authority is not exercised by the precise rule and prescript of the law of god , it is not valid , but null , and of no force . . they are so above the people , as . they are their servants , for christs sake , cor. . . yea we are their servants servants : not as if the people had a dominion over the pastors , or as if they had their authority from the people , they have it immediately from christ , but because all their service is for the good , and the salvation of the people . . they have so superiority , as they are subject to the prophets to be judged , and censured by the church representative of pastors , doctors and elders . it will be found that our brethren give no authority or superiority to the eldership above the people . in their answers to the . questions . we acknowledge ( say they ) a presbytery , whose worke it is , to teach and rule , and whom the people ought to obey , and condemne a meere popular government , such as our writers condemne in morellius . answ. so say our brethren in their doctrine , we acknowledge that the people , and gifted men not in office , should teach , and all the faithfull is the governing church , to which christ hath committed the keyes , and power of ordination , and highest church censures , even excmmunication , and that the elders should obey the church of beleevers . ergo , in teaching and ●uling you acknowledge no presbytery . . seeing you ordaine the elders to be ordained by the imposition of the peoples hands , to be elected , called , censured , excommunicated , exauthorited , shew us why the people are not the rulers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the elders ruled . . the key of knowledge is a chiefe part of the keyes , and these keyes by which sinnes are remitted and retained , and men bound or loosed on earth and heaven : and seeing morellius , anabaptists , and your selves teach that these keyes were given to the whole church of beleevers , how doe you thinke that people are not in teaching , overseers as properly as the elders , and that your government is meerely popular , as morellius taught ? to say nothing that when you deny your government to be meerely popular , you doe not deny , but it is popular ; for a government meerely popular admitteth of publike men to rule for the people , and we never read of a government in athens , lacedemonia , or any where , in the which all the people did actually judge , rule , and command , and so was meerely popular . but the word of god giveth a reall superiority to the pastors and church guides over the people in the lord , as jer. . . so i have set thee this day over the nations , and over the kingdomes , to roote out , and to pull downe , and to destroy , and to throw down , to build and to plant , here is a reall authority given to jeremiah , onely by his office of his prophecying , without any power of the seales or sacrificing , or judging , or governing , which was the part of the tribe of levi , of which tribe jeremiah was not , matth. . v. . he who receiveth you , receiveth me , luke . . he that heareth you , heareth me , he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me , john . . cor. . . for though i should boast something of the authority which the lord hath given us for edisication , and not for your destruction , i should not be ashamed , cor. . . let a man so account of us , as of the ministers of christ , and of the stewards of the mysteries of god , john . . whose soever sinnes yee remit , they are remitted , and whose sinnes yee retaine , they are retained , cor. . . and he hath given to us the word of reconciliation , . now then wee are ambassadours for christ , cor. . . and god hath set some in the church , first apostles , secondly prophets , &c. eph. . . and he gave some apostles , &c. thes. . . and we beseech you brethren to know them which labour among you , and are over you in the lord , and admonish you , heb. . . obey them that have the rule over you , and submit your selves , for they watch for your soules , as they that must give an account , acts . . take heed therefore unto your selves , and to all the flocke over which the lord hath made you overseers , to feed the church of god , which he hath purchased with his owne bloud , pet. . . feed the flock of god , which is among you , taking the over-sight thereof , not by constraint , &c. tim. . . a bishop then must be blamelesse , &c. . one that ruleth well his owne house , &c. tim. . . let the elders that rule well , be counted worthy of double honour , v. . . tim. . v. , , , , , , . tit. . , , . . the lord in his house , putteth a difference betwixt the feeders , and the flocke , the governours , and the governed ; those who are over the people in the lord , and those who are under them in the lord ; the overseers and watchmen , and the city over which they watch ; the stewards , and the family ; therefore there must be a peculiar authority in those who are elders . . the flock is to obey , heare , follow , in the lord , to have the elders in high estimation , to submit to their doctrine , to receive them as christ ; ergo , some authority they must have . . the lord hath given to them an over-sight , act. . . and hath committed to them a ministery , cor. . . hath put them in his worke and ministery , tim. . . . god will seeke an account of the bloud of the lost at their hand , ezech. . . heb. . . and god giveth a reward for the discharge of their office , pet. . . tim. matth. . v. . . ergo , they must have a place of authority over the people , which the people have not . . the proportion betwixt the priesthood in the old testament , and the ministery of reconciliation which is more excellent and glorious , cor. . , . requireth the same . now the lord in a peculiar manner choosed the tribe of levi , deut. . , . esay . . num. . . v. . ch . . v. . separate the levites to me , ch . . . josh. . . chron. . . josh. . . . but let our author speake what peculiar authority , or what singular acts of authority are due to the elders above the people . the church ( saith he ) exerciseth severall acts of authoritie over the elders . . in calling and electing them to office , and ordaining them in defect of the presbytery . i answer . . calling and electing are not to be confounded ; electing is no act of authority ; but that the people calleth and ordaineth the elders , wanteth example in the word of god , and therefore the author addeth , that the people ordaineth the elders in defect of their presbytery , that is , where there is no presbytery ; then in case of extraordinary necessitie , and where the church is not constituted , they are to ordaine the elders , but in a constitute church , the power of ordination is in the presbytery ; ergo , ordinarily the people doe not exercise this authoritie over the elders . . the church of beleevers , saith the author , sendeth forth the elders for the publick service of the church ; as the whole church of jerusalem sent forth chosen ministers , with letters of instruction to antioch , and to other churches , act. . . now the ambassadour is not greater then he that sent him , but usually inferiour , joh. . . answ. . i deny not , but a church of beleevers in the least congregation is greater then any pastor , or number of pastors , as they are such ; for the pastors are servants for the church , and meanes for the end , and lesse and inferior in respect of christian dignity , but this is not the point , wee doe not now dispute of christian dignitie , one redeemed soule in that respect is of more worth then a thousand pastors as they are but meere pastors , but because the church sendeth the elders , the elders are a part , and a great part of the visible church , which also send themselves ; but it proveth not the peoples church authority , as they are contradistinguished from elders to be superior and above the authority of elders ; for here the comparison must not be betwixt one or two elders , and the church including all the people and the rest of the elders , but the comparison is betwixt spece and spece , the office and dignitie and authoritie of the elders as elders , and the people as people ; and the church of jerusalem was not a parishionall , but a presbyteriall church , consisting of many elders , and congregations : now we deny not two elders to be inferior in authoritie to the whole colledge of elders and people , and so there is no authoritie of the people above the elders , from this proved . . a morton answereth papists in the like argument , that sending proveth onely that those who are sent , are not superiors to those who sent them , for the father sent his sonne into the world . . ( saith the author ) if an elder or a whole eldership erre , the church may call him , or them to account , and in case of obstinacie excommunicate them : for it is not reason that elders should want the medicine of excommunication to save their soules , if they stand in need thereof , more then other . as peter gave an account , act. . to the church of jerusalem of his going in to the uncircumoised . answ. . if a warrant or example from the word , that one single company of sole beleevers wanting elders , did in a church way censure any one pastor , or a whole eldership , and that the church of jerusalem consisting onely of beleevers without elders , called peter before them judicially to give an account of going in to the uncircumcised , is a dreame : and though peter should have given satisfaction to a number of sole beleevers , to remove the scandall , it proveth not that they had authoritie over peter , for one private offender is obliged to give an account , and a satisfaction to another private brother , whom he hath offended , matth. . . yet hath not a brother church authoritie over one another , to excommunicate him , as our brethren say , that a company of onely private beleevers may excommunicate all the elders of the congregation . . it followeth not that elders should want the medicine of excommunication , when they stand in need thereof , because the people may not excommunicate them , for there be others who of office should excommunicate ; and also the want of a meane of salvation , as the want of baptisme , where such are wanting , as have the onely church power , to administer such means , doth not condemn men . on the other side , ( saith the author ) the elders have rule over the church , and that in sundry acts , as . in calling together the church upon any weighty occasion , act. . . answ. . this power of conveening the multitude , cannot bee the power of governing gods house spoken of , tim. , , . tit. . . to obey those who watch for our soules , heb. . . cannot bee to conveene to a church meeting at their commandement . . to conveen the church meeting or synods , is an action of the whole church , for christ hath given power to his owne church an ecclesiastick power to conveen her owne courts , and this can no more be a peculiar act of authoritie , agreeing onely to the elders , or to a pastor , then the act of excommunication , for it is given to all the faithfull by your owne grounds , cor. . . cor. . cor. . . how then is it a peculiar act of auhoritie in the elders ? . the elders , if they bee to bee accused and censured , are they to conveen the judicatory , as the consull did conveen the senate , and to summon themselves ? also if they have any power to conveen the church , it is but delegated , for orders sake , to them , by the church ; ergo , this authoritie is principally and first in the church , and so it is no authoritie peculiar to the elders ; also , if it be but a thing of meere order , it is not an act of jurisdiction over the church ; a moderator who conveeneth the synod , or a consul who conveenth the senat , have not in that , jurisdiction or authoritie over the synod or senat , and may the elders hinder , i pray you , the conveening of the church ? i thinke not . . this is but a popish argument , pope julius the third , in his bull taketh this upon him , to conveene councells . the cardinall de monte president for the pope gave leave by a speciall bull from the pope to the councell of trent to advise about the translating of the councell from trent to bonony . and a good bellarmine and b harding , as jewell teacheth us , make this a part of the transcendent power and authoritie of the pope over the church , to conveen the church catholick ; and if it bee an act of authoritie over the church to conveene the church , farre more must it bee in the pope to conveene the catholick church . lastly , this power in elders should bee made good by the word of god. secondly , ( saith hee ) their authority over the church is in opening the doores of speech and silence to any of the assembly , act. . . unlesse it be where the elders themselves lie under offence or suspition , then the offended party may begin with them , act. . . yet with due reverence observed , as to their yeares , so to their place , tim. . . answ. if to speake first in a church meeting , prove that the elders have authority over the church ; then one elder hath authority over all the rest of the elders , and must be a little pope , or a great prelate , for two or foure elders cannot all speake first . we seeke now an act of authority due to elders or pastors , as they are such , and above the people ; if you make this an act of authority , you then give us in every church-meeting and synod a pastor of pastors , and an elder of elders , and a pope . . if this be an act of authority over the church , then have papists well proven that peter hath an authority and power over all the church , for c suarez , and d bellarmine , and e harding prove peter to be a pope , because he speaketh first in the councell , act. . . and the text that you cite , they cite also : but f whittakerus , and g gerson saith , as also h lyran , and i carthusian , it is like that james spake first as president of the councell . . the author leaveth this act of authority , as weake , and saith , that the offended party may speake first . ergo ( say i ) to speake first is not an authoritative act of pastors as pastors agreeing to them , by vertue of their office , seeing this act is communicated to those who are out of office . ergo , they have not shewen as yet any pastorall act of office due to the elders as elders ; and if it were most convenient that elders should first speake , our brethren will not say that it is due to them by their office , but for their age and gifts , and so they say nothing . thirdly , ( saith the author ) elders have rule over the church in preaching the word , and they have power to teach and exhort , to charge and command , to reprove and rebuke with all authoritie , tim. . . and . . thes. . . answ. it can not be denied , but elders , that is , preaching elders or pastors , have authoritie over the people in preaching and rebuking with all authoritie ; but . i aske at our brethren , by what authoritie of the scripture is pastorall binding and loosing an authoritative act of the preaching elder onely ? for the concionall or preaching power of remitting and retaining sinnes , joh. . . is all one with the power of the keyes , matth. . and that is given ( saith our brethren ) to the whole church , and by these texts are not restricted to pastors as they expone them . . our brethren alledge there is a two-fold power of preaching in pastors , one by vertue of their gift , another by vertue of their office . by the first pastors doe preach to infidels , turkes , and unconverted ones ; now this preaching is not proper to pastors as pastors , nor is it any authority peculiar to pastors over all the flocke , for all gifted persons ( as our brethren teach ) may preach , and so the gifted ones amongst the people have authority over the pastors in this meaning , as well as the pastors have over them , and so the difference of rulers and ruled , of feeders and the fed , is taken away . now for the power of pastorall teaching , the pastors have authority over the church , but that is over the invisible church of beleevers , and regenerated persons , for pastors as pastors doe not convert soules , and so they preach to the unconverted not as pastors , or with any pastorall care : for they teach that pastors , doctors , and church-officers are given , ephes. . . onely for confirming of those who are already converted , not for converting of soules , and by this meanes , . pastors doe not preach the law , for the humbling of unconverted sinners , they doe not as pastors , or by vertue of the office open the eyes of the blinde , nor are they ministers by whom men beleeve , cor. . . nor are they fathers who begot men in christ jesus , through the gospell , as cor. . . nor doe they pray men in christs stead to be reconciled unto god , as cor. . . which is strange and uncouth doctrine of our brethren , for all these acts ministeriall are performed upon non-converts , who are not properly members of christs mysticall body , nor of the spouse of christ , nor members of the visible church , nor the sonnes and daughters of the lord god almighty , nor have some measure of sincerity and truth , as this author chap. . sect. . requireth of members of the visible church , and these are not under any pastorall care , really and in very deed , who are yet unconverted to the faith , therefore the pastor , if hee convert any by his preaching , he doth it by vertue of his gift , not as a pastor or by vertue of his office , as they teach in their answer to the . questions , & so as pastors they have no authoritie over the unconverted within the visible church ; and this authoritative act of elders over the people , falleth to the ground , by their principles . . this authoritative preaching doth not yet make over to the elders authoritative power above , or over the people , such as wee now seeke . for . by this ruling elders who do not preach and labour not in the word and doctrine , tim. . . by office , have not this power ; ergo , yet you give no peculiar authoritie to the whole eldership over the people . . the spirit of god requireth an authority of overseeing and governing to bee in pastors beside the authoritative power of preaching ; for besides that a bishop should bee ●apt to teach , tim. . . hee must also , v. , , . bee one , who can both govern his own house , and also the church of god , and not onely must hee not neglect the gift of prophecying , tim. . . but also hee must know , tim. . . how to behave himselfe in the church of god , and must bee circumspect in receiving accusations against an elder , and lay hands suddenly on no man , and not be partaker of other mens sinnes , tim. . . . he must not onely bee an approven workman , to divide the word aright , timothey . . and preach in season and out of season , tim. . . but also must commit the word to faithfull men who are able to teach others , tim. . . all which are singular points of authoritative power of government different from authoritative power of teaching . and so titus must not onely have the oversight by sound doctrine to exhort and convince the gainesayers , tit. . . but hee hath power in governing to order the things of discipline , and to appoint elders in every citie , tit. . . act. . . yea there is an oversight in watching for soules , in governing no lesse then in teaching , h●b . . . now this author sheweth us nothing , that is a peculiar authoritative power in ruling , governing and a disciplinary overseeing of soules , which the word giveth to elders , as they are elders , and called governors of gods people , as yet , yea all the people are governors , rulers and overseers in government by them , no lesse then the elders . . the author saith , elders have rule over the church in dispensing all the censures of the church , ( unlesse it bee in their owne cause ) for though they take the consent of the church in dispensing a censure , yet they set on the censures with great authoritie , in the name of the lord ; yea it is no small power , that they put forth in directing the church , what censures are due according to the word : as , though the judge dispense no sentence , but according to the verdict of the jury , yet his authority is great both in directing the jury to give their verdict according to the law , and in pronouncing the sentence with power and terrour ; the like d●e the elders in dispensing church censures . answ. this dispensing of church censures hath two branches . . a directing of the church in the qualitie of the censures . . a binding of the censures upon them , or in executing the censures of the church . for the former , if it bee a pastorall direction , it is all one with preaching of the word , and is not an act of authority by way of governing , but by way of pastorall teaching . but , . wee would have a word from god , giving this power of the keyes peculiarly to the pastors , for if you give the keyes to all the church of beleevers , as beleevers , and because they are christs spouse , his mysticall body , the habitation of his spirit by faith , then with your good leave , there bee neither keyes , nor any power of the keyes given to the pastors as pastors , and in respect of their office , but onely as they are a part of christs body ; now as pastors or elders , they are neither beleevers , nor the bride , nor a part of the bride , but at best the friends of the bridegroome , joh. . . especially seeing the church as the church , and as using actually the keyes , doth censure and judicially prescribe the qualitie and quantitie of the censure , as they are directed , matth. . cor. . , , , . yea and the church judicially , and authoritatively pronounceth the sentence , and maner of the censure on the sentence : for example , of ten collaterall and coequall judges , if two of these ten bee skilled juristes , and shall direct the rest in the qualitie of the punishment to bee inflicted upon a malefactor , that direction commeth from them , not as judges over the rest , nor by any peculiar power that they have above the rest , seeing all the ten are equally and joyntly judges of a like power , but that direction commeth from them as skilled jurists : so here , though the elders direct the church anent , the qualitie of the censure , they doe not this by an authority above the church , seeing the church with them have received the keyes ; yea they principally as the spouse of christ , and his mysticall body , have received the keyes , and the pastoes and elders as such have the keyes , not but as they are beleevers and a part of the mysticall body , but as they are pastors and elders they have not received the keyes at all , by our brethrens doctrine ; yea as elders or officers they are not parts of the church , but onely adjuncts and ornaments thereof . for the second , to wit , the execution of the censures of the church , if they doe it as pastors , and by vertue of their office execute the sentence of the church as pastors , they are meere servants of the church , not collaterall judges , with the church , and are not as the judge who doth direct the jury : for the jury doth only cognosce of the fact , but hath no judiciall power to pronounce the sentence or discerne the qualitie of the punishment , nor can the jury at all discerne any punishment . but the judge cognosceth both of the law , and the fact , and authoritatively pronounceth sentence ; but the elders have no authoritative power in directing the people to pronounce , or not pronounce the sentence ; or what sentence to pronounce , or what censure to inflict ; for if they have this authoritative power , then we seeke scripture to warrant this power . . the elders must then have the keyes in a more emminent manner then the people or church of beleevers ; so all bee but blanke and emptie titles given to elders hitherto . fiftly , saith the author , the elders have power to dismisse the people or church , and that with a blessing , numb . . . to . which is an act of seperioritie , heb. . . an. this is but an emptie title also . for , . the pastoronly , & one dismisseth doctor , elders , deacons , and the whole congregation ; and so one is a pastor of pastors , and an arch-elder of elders hath authority , by this , over his fellow elders , and candismisse them , therefore there is nothing peculiar in an officiall power , here to the whole presbytery , above the people . . a majority or superioritie is one thing , and a power of jurisdiction is another . blessing of the church at their dismission is nothing , but a prayer of the whole church ( the minister being mouth ) who blesseth all , and is no act of superioritie of jurisdiction , or power of the keyes , of which wee now dispute . and you cannot thinke that to obey those who are over you in the lord , and submit to them , as it is , heb. . . is nothing but to receive a dismissory blessing from the pastor . and i much doubt , if the priests blessing of the people , numb . . was morall , and if it was not typicall , hee not taking in himselfe , but as a type of christ , pronouncing the whole visible church blessed , sorypifying christ our priest , in whom all the nations of the earth are blessed , gal. . . and do not the people pay the pastor home in his owne coyne , for you make the church of beleevers to ordaine their owne elders , and to lay hands upon them and blesse them , so you teach . . nor is dismissing of the church an act of authoritie , or of officiall power , for your preaching and unofficed professors may dismisse , as well as they may publikely pray and preach . . a dismission is agreed upon by the church , before hand , and floweth from the nature of all publike meetings . . ejusdem est potestatis congregare & dimittere caetum congregatum ; you know to conveene christs courts authoritatively is due to no man on earth ; the church hath an intrinsecall power of herselfe to conveene ( being the court of the lord jesus ) and so also to dissolve , and this is the usurped power that the antichrist taketh to himselfe to conveene the generall councells ; as a bellarmin , b suarez , c pighius , and d cajetanus teach us . sixtly , our author saith ; in case of apostasie of the church , or other notorious scandals , or obstinacie thereof , their elders have power to denounce the judgement of god against the church , and withdraw themselves from it ; as upon the idolatry of the israeli●es , moses tooke the tabernacle and pitched it without the camp , exod. . and paul with barnabas rejected the jewes for their blasphemy , and turned to the gentiles , act. . , . answ. here be two diverse things sewed together to make up one thing : . to denounce the judgement of god is one thing , . to separate from the church is another thing ; the former is an act of authoritie , being rightly taken , the latter is an act of no authoritie . but for the first , to denounce judgement on a visible church , and that with a separation , is ● nothing but an act of pastorall teaching , and so no act of officiall power of governing in the elders above the church , is brought in all these six , and so yet the difference betwixt the feeders and the fed , the shepheards and flocke , the watchman and the citie , or the people who are to submit and obey these who are over them in the lord , who rule well , is close everted , and all the churches are turned masters , feeders , governors , rulers ; for elders have no officiall authoritie by our brethrens doctrine , which is not in the church of beleevers . . to denounce judgement to an idolatrous and obstinate church , who by their apostasie do declare themselves , not to bee christs body , is a pastorall act of pastors exercised on those who now leave off to be churches , and this is to play the pastors to that which is not a flocke , and as unlawfull as for a husband to exercise the actions of a husband to one who is not his wife . . to separate from an obstinate church is by you thought lawfull to all private christians , who would not defile themselves with the pollutions of the church , how then do you make it an authoritative act of ruling pastors ? . for pastors to remove the gospell , and preach no more to an obstinate church , is not , nor can it , in reason , be , that wherein wee are to submit and obey those , who are over us in the lord. my reason is , we are to be agents , at least , for most part , in submitting and yeelding our selves to those who in teaching and governing are over us in the lord , because they watch for our soules . but in their separating from us and removall of the gospel , wee are meere patients and cannot be agents . . moses his removall of the tabernacle , and paul his turning from the jewes , was by another spirits warrant , then pastors now a dayes can dare to remove themselves , and their ministery from a visible church , for paul turned from the jewes for their universall apostasie , blasphemy , and opposing of the maine and principall foundation of the christian faith , to wit , that christ jesus came in the world , died for sinners , rose againe , and ascended to heaven , &c. the . case , to wit , of any particular scandall , or scandals and of obstinacie therein , cannot bee the like ground for elders to separate from a church and never preach the gospel againe to them . chap. . sect . . of communion of sister churches amongst themselves . i here bee seven wayes , saith the author , by which wee leepe the communion of saints in divers churches . . by way of participation . . of recommendation . . of consultation . . of congregation . . of contribution . . of admonition . . of propagation , or multiplication of churches . it is allowed by the consent of our churches , that when the members of any other churches are occasioned to rest with us on the lords day , when the supper commeth to be administred , and neither the persons themselves , nor the church they came from , under any publick offence , they bee by us admitted to the participation of the lords supper : for wee looke at the lords supper , not onely as a seale of our communion with the lord jesus , but also of our communion with his members , and that not onely with the members of our owne churches , but of all the churches of the saints ; and this is the first way of communion with other churches , to wit , by participation . answ. . we heartily embrace the doctrine of the communion of saints , but many things are here which are incompatible with your doctrine ; as first communion of churches , which you call a branch of the communion of saints , cannot consist with your doctrine , for a church by you is relative onely , to the eldership of a church , as sonnes are relative to fathers , but a sonne is not relative to a brother , so neither is a parishionall church properly a church in relation to a neighbour church ; for a church hath no church-state , no church-priviledges , no church-worship , in relation to a sister-church ; therefore you should say , the communion of christians of sister-churches , not the communion of churches , for no church by your doctrine hath any church-state ; or church-worship in relation to any , but to its owne members . . this enumeration is defective , you make a communion of churches in the members of sister churches , in the lords supper , though the members of neighbour churches bee not inchurched in church-state , by oath , as a member of that church , where hee partaketh the lords supper ; and why should not the child of beleeving parents in the death or absence of the pastors of neighbour churches have communion with you in baptisme also ? for this communion in baptizing , you deny to any but those who are members of that church , wherein they receive baptisme . . if you admit communion of churches in some things , to wit , in the lords supper , how can you deny communion of churches in other holy things of god ? for you admit no communion of churches in the power of the keyes , as in mutuall counselling , warning , rebuking , binding and loosing , for christ hath left no common power of the keyes in many visible churches , who are united together in an iland or nation , or continent , by which these acts of communion should bee regulated , and in case of neglect and abuse , censured according to gods word as you say , for you deny all authoritative power in synods , let me bee resolved , deere brethren , in this , how christ hath put whole churches and their soules in worse case then members of your independent congregations are , for the keyes of the kingdome of heaven in binding and loosing , in excommunicating , that the spirit may bee saved in 〈◊〉 day of the lord , the removing of scandalls out of sister parishionall kingdomes of christ , the gaining of sister churches from heresies and scandalls , as brethren are to bee gained , matth. . . cor. . . tim. . . by censures , the keeping of the holy things of god from profanation , authoritative rebuking , warning , that others may feare , and that the rebuked may bee ashamed , and all these meanes of salvation are denied to your particular congregations , as if they were angels and popes , who cannot be lacking in duties , and yet all these are granted to members of any one particular church , how hath the care & wisedome of christ denied these meanes to many united churches , and yet you acknowledge that sister churches have communion amongst themselves , and that seven wayes , in visible acts of externall communion ? i beleeve this one argument , though there were no more , doth strongly conclude the lawfulnesse of synods , and by consequent , the law of nature would say , if christs wisdome provide wayes to regulate the publike actions of the members of a particular church , that they may be edified and builded up in the most holy faith , farre more hath he taken care for many churches united in a visible communion seven wayes , that lord that careth for the part , must farre rather care for the whole body . . you say members of other churches are admitted to the lords supper amongst you , by consent of your churches , but what consent doe you meane ? is the consent authoritative , by power of the keyes ? . this consent authoritative is either concluded in a synod of many churches , and so you acknowledge the authoritative power of synods , if it be done and agreed upon in every particular church by them alone ▪ then i aske , seeing to administer the lords supper to any , and so to make in your church meeting , that it shall be administred to any , is ( as you teach ) an act of ministeriall power over those , to whom you administer the seale , chap. . sect. . now how doe you exercise acts of ministeriall power , or conclude ecclesiastically to exercise these acts in your parishional meeting toward those over whom you have no ministeriall power ? for members of neighbour churches are under no ministeriall power in your particular church , as you teach in the same place , as you can exercise no power of the keyes when some are absent , that is tyranny upon the conscience , saith a answorth , who will have none censured , or excommunicated , except the whole congregation be present : also he who of another church communicateth with you , . hath no faith of the lawfull calling , and choosing your ministers , for he neither could nor ought to be present thereat . . he knoweth not but he may be leavened by a scandalous lumpe , which leaveneth the whole church , and is enough , as you say ( chap. . sect. ) to hold any from communicating in the seales with any church . now these and many other things he must take in trust from you , which answorth thinketh tyranny of conscience ; neither can a letter of recommendation make one of another congregation , capable of seales with you ; for to dispone is to alienate and give away the ministeriall power of the seales to another church . now this power ( say you , chap. . sect. . ) is a part of the liberty wherewith christ hath made you free , and so you cannot dispone it to another church , except you bring your selfe in bondage , contrary to gal. . . . mr. best . b and your c selfe , bold that a pastor can exercise no pastorall act , but over his owne flocke , and you say that the scripture saith so , act. . . pet. . . ergo , either to administer the lords supper , is no pastorall act , and may be done by non-pastors , ( as arminians and socinians destroying the necessity of a ministery , doe averre ) or then a minister cannot administer the lords supper to any but his owne flocke : see you to this . . if the sister church lie under any offence , you will not admit any of their members to the lords supper , though these members be of approven piety ; and why ? what a separation is this ? what if these members do not consent to that offence , as some of the godly in corinth might be humbled and mourne , that the church did not cast out the incestuous person , shal they be debarred by you from the seales , because they separate not from that infected lump ? the apostle alloweth communicating , ( so that every one examine himselfe , cor. . . . ) with drunken persons , and where many were stricken of god , with death , and diverse diseases , as eating and drinking their owne damnation . . you looke at the lords supper , as a seale of communion with all the churches of the saints . what communion meane you ? invisible ? no. you deny that the seales are given to the invisible church , and the members thereof , but to the visible church , as you say ; d if you meane a visible communion of all the visible churches of the saints , why then brother doe you call the universall visible church a chimera , or a dreame , as you say ? e and if all the visible churches have a visible communion , it is to deny christs wisdome and care of his church , to deny the lawfulnesse of a oecumenick and generall councell of all the churches of the saints . we recommend ( saith the author ) brethren for a time to other churches , as paul recommended phoebe to the church of rome , rom. . . . or we give letters dismissorie to such as are for ever to reside in another congregation ; but members are not to remove from their congregation , but upon just and weighty reasons made knowne and allowed by the whole church , for wee looke at our church covenant , as an everlasting covenant , jerem. . v. . and therefore though it may be resigned , and translated from one church to another , ( as gods hand shall direct ) yet it is not to be violated , and rejected by us ; if members cut off themselves by excommunication , it is their owne fault ; if any upon light reasons be importunately desirous to remove , the church is to use indulgence , as not willing to make the church of god a prison , but often the hand of god in poverty and scandall followeth such , and driveth them to returne : when a person recommended by letters commeth to another congregation , the church by lifting up their hands , or by silence receive him ; if he ●e altogether unknowne , and doubted of , because the church may erre , be is not received till due triall be taken of him . answ. we see not how letters of recommendation , most lawfull , as we judge , and necessary , can resigne ministeriall power , a liberty bought with christs bloud , ( as you say ) to any other church , for we think all the visible churches are one catholike visible church , and should have a visible communion , and so that there is no resignation of ministeriall power in these letters , but they are declaratory of the christian behaviour of the dismissed christian. we aske if dimissory letters be authoritative , and done by the church as the church , and how can a church usurp authority ( by your way ) over a sister church to recommend a sojourner to a church state and church liberties , and seales of the covenant ? one church hath no authority over another . if these letters be meerely private , and meerely declaratory , to manifest and declare the sojourners christian behaviour only then he had power and right without these letters , or any act of resignation , or giving away ministeriall power , to be a church-member , of the visible church to the which he goeth . ergo , he was a member of the visible church , to which he goeth before the dimissory letters were written ; and the letters doe resigne no right , but onely notifie and declare the sojourners preexistent right , and so there is a visible church and a visible communion of all congregations on earth , and most be an externall power and authority in all , for synods . let our brethren see to this . . the person to remove must be dismissed and loosed by the consent of the whole congregation ( it conveniency permit ) else he is not exonered of his church-oath made to that congregation ; what if conveniency doe not permit ? then is he loosed from an oath without consent of the church , which did by oath receive him . i thinke eju●dem p●testatis est ( as the law saith ) ligare & solvere , that church power which bindeth must loose . . if the church-covenant be an everlasting covenant , as jer. . . tying the man to the membership of that particular congregation for ever ; i see not how the church can use indulgenees , and pope-like dispensations against the oath of god , to breake it upon light and frivolous reasons ; for if god punish covenant breaking , so also should the church , and can by no indulgence be accessory to the breach of gods oath , there is too great a smell of popery , arminianisme , and socinianisine in this way , in my weake judgement . but if the man be not sworne a member of that particular church by his oath , he is sworne a member of the visible church universall , which our brethren cannot well say . neither is any covenant called an everlasting covenant in the scripture , but the covenant of grace , jer. . . c. . . isa. . , . and that is made with the invisible catholike church of beleevers , as is the covenant , jer. . . and not a covenant with one visible congregation , and what warrant hath the church to dispense with the breach of such an everlasting covenant ? . the testimony of other churches , if it be a warrant to you , in faith , to receive into the church such a one as a saint , and a temple of the holy spirit , how should it not also be a warrant to you , to cast out and excommunicate also ? . the person comming from another church , if of approven piety , is received , by lifting up of the hands , or silence of the church , as you say , . have we a warrant from gods word , for such a new inchurching ? . why is he not received by a church oath ? as a minister transplanted to another church , must have ordination and election of new , for to you there is alike reason . . if there be no need of a new church oath to make him a member of that visible congregation , seeing now he is loosed from the former , you in●inuate his former church-oath did make him a member of a visible church , and so ●e that is a visible member in a church , is a visible member of all , and so there must be a visible church-catholike , if there be a catholike visible membership in any one member , and so you destroy what you build . manuscr . . a third way of communion with other churches ( saith the author ) is by seeking their helpe and presence . . in admitting of members . . in case of differences of judgments . . in matters darke and doubtsome . answ. we seeke a warrant from the word for this , for elders are present at the admission , and choosing of officers , as prime agents by authority , not by way of naked counsell and advise . act. . . c. . . c. . . act. . . tim. . . manuscr . the fourth way , ( saith he ) is by gathering many churches , or their messengers in a synod , to examine and discusse either corrupt opinions , or suspicious practises . here . the magistrate is acquaint with our assembly , he being a nourishing father of the church . . they meete in christs name . . the elders declare their judgement in order , and the reasons thereof . . all may speake till the truth either be cleared , and all either convinced or satisfied , as act. . . . if things be not fully cleared , and if it seeme that the nature of them admit farther disquisition , yea and difference of judgements , without disunion of affections , or prejudice of salvation , each man is left to his christian liberty , and if any be otherwayes minded , god shall reveale the same thing to him . answ. this section being closed , i have here two considerable points to be discussed ; the one anent the power of synods : the other anent the power of the civill magistrates . quest. i. whether or not synods have authority , by divine right , to obleige the churches to obedience , in things lawfull and expedient ? for the fuller clearing of this grave question , i would have these considerations weighed by the godly reader . consider . . canons of councells may be thought to ●ye as authoritative commandements , or as advises and friendly counsells . . an advise or counsell doth obleige and tye both for the intrinsecall lawfulnesse of the counsell , it being for matter gods word , and also for the authority of the friends counselling , because the first commandement enjoyneth obedience to all our betters , not onely inplace , and officiall relation , as to kings , fathers , pastors , &c. but also to all above us in age , gifts , knowledge , experience . . hence there is a superiority of dominion , or jurisdiction , and a superiority of reverence , and endowments : the former is the narrower , inadequate , and straiter subject of the fifth commandement , and both are considerable objects , in this commandement . . all who as friends , equalls , brethren , and indued with more grace , experience and light , doe advise and counsell good , are superiors in so farre , but it is a superiority of reverence , not of jurisdiction : for by this they who are aged , and may counsell what is lawfull , have not power to censure or excommunicate those who follow not their counsell . yet if david had rejected the counsell of abigail , disswading him from passionate revenge , he had in that despised god , unlessethe prince or the high-priest had given that counsell by way of command , though there be degrees of latitude in despising the one , rather then the other . . there is a difference betwixt hability to judge , and right or power to judge : a presbyteriall church may have right , jus , and ecclesiasticall law to judge of a point , to the judging whereof , they want hability , and therefore de facto , it belongeth to a higher synod , where more learned men are , though de jure the presbytery may judge it . . though government of the church by synods , be gods positive law , yet upon the laid downe ground , christ hath given the keyes and power of government to every visible church , the government of united churches by synods , is a branch of the law of nature . . synods are necessary for the well-being of the church , and still are in the visible church in more , or lesse degrees , for the authority of synods consisting of fix onely , differeth not in nature and essence , from a generall councell of the whole catholike visible church . magis et minus non variant speciem . and therefore if synods be warranted by the word of god , ( as no question they are ) there is no neede to prove by particular places of the word , the lawfulnesse of every one of these , a sessionall meeting of the eldership of a single congregation . . a presbytery , or meeting of the elders , or pastors & doctors of more congregations . . a provinciall synod of the presbyteries of a whole province . . the nationall assembly , or meeting of the elders of the whole nation . . the generall and occumenick councell of pastors , doctors , and elders of the whole catholick church visible ; for all these differ not in essence , but degrees , and what word of god , as matth. . , . proveth the lawfulnesse of one , is for the lawfulnesse of all the five sorts of synods . . grant the consociation of authorities in sundry churches , and you cannot deny the authority of synods above particular churches . . consociation of churches to give advise and counsell , is not consociation of churches as churches , but onely consociation of christian professors , who are obleiged to teach , admonish , and rebuke one another . . there is a right of dominion , and a right of jurisdiction , as we shall heare anon . hence our first conclusion , a generall councell is a congregation of pastors , doctors , and elders , or others , met in the name and authority of jesus christ , out of all churches , to determine according to the word of god , all controversies in faith , church-government , or manners , no faithfull person , who desireth , beeing excluded from reasoning and speaking . neither is the definition of a a●m●in , and b gerson much different from this , save that they thinke that councells are lawfully conveened , if such and such onely , as are of the hierarchike order be members thereof , which we thinke antichristian . . as also the pope president here , we disclaime . yet doth almain confesse that a generall councell may be conveened without the pope in three cases . . when the pope is dead , either departing this life , or civilly dead , being excommunicated . for any crime of heresie : for the apostolike sea hath vaiked often two yeares together . . when the pope is averse and opposeth reformation . . when time and place hath beene assigned for the next generall , councell , as was done in the councell of basil ; and the papists grant that , matth. . tell the church , is a warrant for a generall councell . . because it is a meane for the saving of the spirits of all men , even pastors and apostles in the day of the lord. . because apostles , though in prophecying and writing canonick scripture , when they were inspired , could not erre , yet otherwise they might erre ; and if peter should have remained obstinate in his judaizing , gal. . and resused to heare paul or the church , hee was to bee excommunicated . . by the church , matth. . ( saith d the schoole of paris ) cannot bee understood , the prelats of the church onely , because christ did speake to peter ; and saith almain and gerson , peter cannot bee both an ac●user , a witnesse , and a judge . . there is a power of the keyes to bind and loose , given immediatly by christ to all the rulers of the catholick or universall church visible ; ergo , the exercise of this power , though it bee sometimes ( physice ) impossible , because of the corruption of mans nature , there being bloody warres in christendome , yet it is morally lawfull , for many things may bee inconvenient , through mans wickednesse , and so hic & nunc not expedient , which are morally lawfull . . conclusion ; every particular pastor hath a power , though unproper , of dominion and authoritie , even out of a synod , about the acts of preaching and determining truth ; according to the word of god , as jer. . . see , i have this day set thee over the nations , and over the kingdomes , &c. tim. . . charge them that are rich that they bee not high minded , &c. tim. . . i charge thee before god , and the lord jesus christ , who shall judge the quick and the dead , &c. so any pastor hath power of dominion and authoritie over a synod , and paul as a pastor might preach , even before the councell at jerusalem passed their synodicall determination , act. . that circumcision was not necessary , and that to obstaine from things strangled , from blood and fornication was necessary and lawfull , yea and in preaching truth the pastor is subject to no synod . but the pastor hath not full power of jurisdiction about his acts of preaching necessary truth . . because the church may for just causes deprive him from preaching . . because hee cannot use the censure of excommunication against those who refuse to receive his true and necessary doctrine , without the church joyne her power of jurisdiction with him . . he , his alone , cannot in a synod determine ecclesiastically , and in an authoritative church power , that same truth which as a pastor hee determined , and with the power of pastorall dominion hee pressed upon the consciences of the church , yea of the whole synod , because one man is not the church , or synod ; and james his alone , act. . v. . could but say , wherefore my sentence is that yee trouble not them , which from among the gentiles are turned unto god , though this was the very word of god , which james as a pastor , even as an ordinary pastor might have preached in the name of god ; yet is it not the decree of the church , which the churches is to keep , act. . . while it bee determined by the church . an example wee may have possible not unlike to this . a man hath a power of dominion over his owne proper lands and goods to use them in god , for his owne use , but the supreme magistrate and parliament hath a dominion of jurisdiction in a judiciall sentence over those same lands to forfeit them for crimes committed against king and state : or this may cleare it , samuel hath a power immediately from god , to annoint david king , and in this hee is not subject to the suffrages of the tribes of israel , hee hath a power of dominion here ; but suppose wee that samuel live till gods time , when all israel shall crowne david king at hebron , samuel as a part of the assembly of israel , his alone , without the suffrages of israel , could not make him king at hebron . hence wee may see how weake the assertion of our brethren is , who e say , that synods should have power to bind the churches ( say they ) wee see not ; f bellarmine indeed holdeth so . but orthodox writers hold that the sentence of councels is but a certaine inquisition of the truth , and a ministeriall and limited sentence , so that the decree of a councell is of as great force as the reason thereof , so saith amesius and g junius . but certainly this is a meer mistake of our brethren , as if they were not orthodox writers , but conspirers against the truth with bellarmine , who hold the authoritie of synods . the essentiall end ( to speak so ) of synods is unitie , and the eschewing of schisme ; and wee doubt not , but peter , paul , james had in their sermons , and doctrine determined that same veritie , to wit , that the law of moses and ceremonies was a yoak not to bee laid upon the christian churches , yet it was not a decree for unities sake , and fuller authoritie binding the churches to observe these , as act. . . while it was determined in a synod , act. . . . but truely wee hold nothing in this common with jesuites and papists , for wee condemne not that in bellarmine , that hee holdeth that lawfull synods ( for of such wee dispute with him ) do bind the churches to obedience in god , to their decrees , not because they say it , but because they say it authoritatively from gods word ; authoritie of synods no orthodox writers deny , authoritie officiall as the representative church of christ they have , he that heareth you heareth mee , hee that despiseth you despiseth me ; where two or three are gathered together ( in a synod , say our divines ) i will bee amongst them . but authoritie objective they have not , so as what they say , because they say it , therefore the very matter , object and thing said by them , is no lesse the word of god , then if the prophets and apostles by divine inspiration had said it ; at least it is not infallibly true , because they say it , for that wee disclaime , and it is that authoritie of synods , which bellarmine and papists hold , councells ( saith h bellarmine ) and scripture are both infallible , and i the jesuits of rhemes , and k lorinus the jesuite said councells are infallible , the holy spirit is there present ; l gratian said , all the decretall epistles of popes , and m the canons of the councells are of equall authoritie with the scriptures : and their o gregorius said hee received with the same reverence and authoritie the foure generall councells , & the foure evangelist● ; it is certaine ( saith p suarez ) that a councell is an infallible rule of faith , and q turrecremata saith the same : it is certaine ( saith r bailius ) councells are ●● the oracles of god to us in difficulties , so saith s cajetanus , t canus , and u gregorius de valentia ; wee hold the authoritie of councels , but ascribe to them as much power over the conscience , as there is reason in them from gods word , and no more . but . this is a weake reason , councels have no power to command obedience , because their canons and decrees are of no more force , then they have reason from gods word . for . friends , brethren , equals , by that have no warrant to rebuke , because their rebukes have but as much force , as they have reason from the word of god , for the reason is alike in both ; lawfull pastors cannot command obedience in the lord , your independent congregations cannot command that which bindeth the church to obedience , because the word or a commandement of a pastor , or your independent church is onely a commandement ministeriall and limited , and hath as much force as there is reason in it , from the word of god ; yea the church of corin●h hath not then the power of the lord jesus to excommunicate the incestuous person , nor the church of thyatira , to cast out and condemne jezabell the false prophetesse ; nor do these commandements of the synod , or church assembly have any power to bind the churches to obedience , because these commandements and decrees of censure are but ministeriall and limited , and in so farre onely of force , as they have reason from the word of god , as you say . . conclusion : there is an authoritative power in synods , whereby they may and doe command in the lord the visible churches , in their bounds ; the whole churches are subject to the ordinance and decree of the church , act. . where with common consent of a synodicall meeting , matthias is ordained an apostle ; ergo , all the churches are to take him for an apostle . this argument cannot bee repelled , because the apostles by their extraordinary power did choose matthias . because , . they themselves cite this place to prove the peoples power ordinary , which is to indure to christs second comming , in calling and electing their owne officers and elders . . almain x a papist alleadgeth the place with good reason , to prove that a generall councell is above peter or the pope , because peter would not choose matthias without consent of the apostles and church . . if this was extraordinary that matthias was chosen , why then is the vow and consent of the church sought ? for there is nothing extraordinary and apostolick flowing from an apostolick spirit , which is concluded or done by the spirit ordinary of the church of beleevers . so also act. . if the apostles did not by the ordinary and synodicall power of ordinary pastors choose seven deacons , how doe they first require that the churches of grecians and hebrewes should seek out seven men ? v. . and did ordaine them with the common consent of the whole multitude , v. . act. . a synod of moe churches give decrees which obliege the churches , v. . ch . . v. . ergo , synods have authoritie over the churches . those who say this synod is not a patterne for after synods , say farre aside ; for their reason is , this was . an apostolick synod ; . the holy ghost was here ; . the thing determined was canonick scripture . but this is a way to clude all the promises made to pastors in the word , when as they are first made to apostles : this promise , behold i am with you to the ●nd of the world , and this , i will send you the other comforter , who 〈◊〉 lead you in all truth , cannot bee made to faithfull pastors , and the christian church , that now is , for it is certaine christ is otherwise present with his apostles , then with his pastors after them . and that he gave them a tongue & a spirit when they were before the councels and rulers , as to apostolick men , as act. . . , . act. . . as christ promised , matth. . . . luk. . , , . for they were full of the holy ghost before rulers , but by our brethrens doctrine , it shall follow none of these promises belong to pastors now adayes in the like , because no pastors now are apostles . surely this were to fetter and imprison many glorious promises within the pale of the onely apostolick church ; and because christ ascending to heaven sent downe the apostolick spirit to his apostles to write and preach canonick scripture , it shall follow he fulfilleth that promise , john . . to none now adayes , because none have the apostolike spirit in the manner and measure that the apostles had . yea further it is canonick scripture that the apostles at the last supper did shew forth the lords death till be come againe ; therefore it shall follow that we have no warrant to shew forth the lords death till he come againe . . but that the apostles in an ecclesiastick way did determine in the synod for our imitation , and not in an apostolike way , is cleare by many evidences in the text , as act. . . paul and barnabas were sent commissioners to the apostles and elders about this question : paul as an apostle needed not be sent to know more of the matter then he knew , as an apostle ; for as an apostle he knew the whole mystery of the gospel , gal. . . . ephes. . , . ergo , he was sent to the synod as a pastor , and that as an ordinary pastor . . they came together , v. . to consider of this businesse , but as apostles they needed not the help of a synod . ergo , they came together as ordinary pastors for the churches after imitation . . there was much debating and disputing , v. . about the matter . . they set down their minds and sentences in order , one after another , as peter first , v. . . then barnabas and paul , v. . then james , v. . and to james his sentence the whole councell agreeth , v. . now what the apostles , as apostles and from an infallible spirit do , they doe it not by seeking light and help one from another . . the decree of the councell is a thing that apostles , elders , and brethren , and the whole church resolveth after much dispute , v. . but all these , especially brethren , and the whole beleevers , as our brethren say , doe not joyne themselves with the apostles , either to write canonick scripture , or to give their consent to the writing of it , therefore they doe consent by a synodall authority , for the after imitation of the churches . also there bee reasons of moment for synods ; and . if according to the law of nature , and nations , no man can bee a judge in his owne cause , then are appeales from the eldership of one congregation , when they are a party to the accused person , naturall , and from a session to the presbyteries and synods of many moe elders . but the former is reason , nature , law of nations . ergo , so is the latter . . it is best reason which hath most of scripture . paul and barnabas , act. . . . had no small disputation with those who said circumcision was necessary ; finding their parties could not be judges . they appeale to a generall councell at jerusalem , where were the apostles and elders ; the church of the grecians and the church of the hebrewes strive , neither of them can judge other , and both appeale to a higher judicatory , to the twelve apostles , and their owne churches meeting with them , and there is the matter determined a●ent helping the poore by deacons ; if the judge doe wrong , and one particular congregation shall oppresse one sincere and sound beleever , what remedy hath the care of christ provided for this ? that the oppressours may be edisied by church censures , and the oppressed freed , and delivered by remedy of discipline of christ , whose it is to judge the poore of the people , and to save the children of the needy , ps. . . now it is knowne that diotrephes doth sometime excommunicate , a and the evill se●vant ruleth all , b hieronymus saith arrians ruled all in the dayes of constantius and valens : c basil saith , we may say in our time , that there is neither prince , nor prophet , nor ru●●● , nor oblation , nor incense : d athanasius and e vincentius lirinent complain'd that it was in the arrians times , as with the church and prophets in the dayes of elias : and amongst papists f occam g the author of onus ecclesiae , and h picus mirandula complaine , there was in their time , no saith , no truth , no religion , no discipline , no modesty ; but all sold offices , churches , dignities , and benefices , and that ambitious popes spill all , the clergy entered by simony , ruled by simony , the holy place corrupted . at which times all the godly were crying for a free generall councell , as a remedy against the corruption of inferior judicatories . sa●ano●ala reputed a prophet , counselled charles the eighth of france , to reforme the church , as he would returne from italy , with honour , as saith i philip de comines . k gerson pleadeth for the necessity of a generall councell . l genebrard saith , for an hundred and fifty yeeres , popes , to the number of fifty , had made defection , from the faith and godlinesse of their ancestors . m aventinus maketh the same complaint , and n almain also , that prelats were more eaten up with the zeale of money , then the zeale of gods house . is there not need then of a generall councell ? hence came also appeales from the pope . the emperour lodovicus bavarus ( saith o the german chronicle ) appealed from pope john . misinformed to a generall councell , and the pope better informed , and the crime was , because he had taken the title of emperour before he was confirmed by the pope , for which he was excommunicated . sigismond duke of austria appealed from pope pius the second , to the next succeeding pope , and a generall councell under him , for the pope excommunicated sigismond , because he kept backe cardinall cusan from the bishoprick of brixen within his dominion ; for the bishoprick was given to him , by a commendam , by the pope : see p aeneas silvius . philip the fourth appealed from wicked boniface the eighth , to the sea apostolike then vacant , and to a future councell ; so q platina relateth . the university of paris appealed from leo the tenth , who wickedly condemned the councell of basill , to a future councell , as you finde it in the treatise called r fasciculus , &c. the archbishop of cullen excommunicated by paul the third , appealed to a lawful councel in germany , because the pope stood accused of heresie and idolatry , as s sleidan saith . the t glosse of the canon law saith , the pope cannot be judge in his owne cause ; and we all know how justly luther appealed from leo the tenth , to a generall councell : all which saith that the like is warranted by the law of nature , where a particular eldership and congregation is accused of scandals , that superiour synods there must be to discusse such causes . and the good use of councels you may see in one : the councell of constance , sess. . art . . condemned john . because he taught there was no life eternall , neque●aliam , post hanc , vitam ; pertinaciter credidit animam hominis cum corpore mori , & extingui , ad instar animalium brutorum , dixitque mortuum semel esse etiam in novissimo die minime resurrecturum . the necessity of assemblies when common enemies trouble the church , prove that christ hath instituted synods . and . our present authour reasoneth from the churches necessity , synods may conveene to examine ( saith he ) either corrupt opinions or suspitious practises ; and citeth for this the councell of jerusalem , act. . now this councell did authoritatively command , act. . . act. . . act. . . and not give advise or counsell onely . . if by the law of nature , and by vertue of the communion of saints , churches conveened , may give advise ; then say i , as communion of counsels and advises is lawfull , so by the law of nature communion of authoritative power is lawfull . as after the eye ( saith w almain ) seeth the danger of the body , it should give warning to the rest of the members to use their power . and this power ( saith he ) denunciative , or by way of charity , though not authoritative , is in private persons for the conveening of a councell . as after ( saith almain x in the same place ) any is instructed by a skilled physitian of that which is necessary , for the health and safety of the whole body , he is obliged to use that necessary meane , not now by vertue of the precept , or rather counsell and advise of the physitian , but by vertue of the precept and authoritative power of the law of nature , for the safety of his body : yea further ( saith he ) if the right band were fettered with chanizees , or should refuse pertinaciously at the nodde of the imagination to defend the body , then the whole power of defending the body , should remaine in the left hand . and certainly this is most naturall , if a forraine enemy should invade a whole land , or any part of a land , the whole land by the law of nature were obliged with joynt authority and power to resist that common enemy . now seeing a number of consociated sister churches make one visible church body , having visible communion together , as the author granteth in the sacrament of the lords supper , which is ( saith he ) a seale of the communion of all the churches of the saints , and in other externall acts of church communion , as hearing the word , exhorting , rebuking , comforting one another , then are all these visible churches with united authority and church power , as churches , and not as christians onely , to conveen and condemne a common heretick infecting all or any part of that visible church body ; and if any one church or congregation under the pretence of plenitude of independencie of government within themselves , should refuse to joyne with the whole , yet the authoritative power of synodicall judging and condemning such a heretick , doth reside by the law of nature , in the rest of the body . if there bee a communion of gifts , there is also a communion of authoritie . and if a nation have intrinsecally authoritative power under a prince to repell a common enemy , for the safetie of the whole , then hath a visible body of many churches in joyning one externall communion of sisterly consociation , under one christ , one church , power to repell a scandalous heretick , who is a common enemy to the whole churches visible . this argument is grounded upon the necessitie of synods ; our brethren are forced to acknowledge their necessitie , by way of counselling , and advising , but synods as synods to bee necessary , they thinke popish . the best popish councell wee read of , is that of basil , where it was ordained that a a generall councell should be holden within five yeers next following , the next councell within seven yeers , and alwayes after that , every ten yeers ; and in the b councell of basil the pope is discharged to transgresse that time of convocating a councell . now the councells as councells are no popish devices , but rather hated by right downe , and well died papists , as is cleare by gersons complaint c who saith omission of generall councells is the churches plugue ; a lover of reformation d franc. zabarell saith , wicked p●pes neglecting generall councells , have undone the church . the learned e author of the review of the councell of trent saith gravely , it is but a theating of christ●ndome above board , to leave the judgement of the necessitie of generall councells to the popes will. and no marvell then popes decline councells ; for the councell of pisan ( as f bellarmine granteth ) was convocated against julius the second that wicked man , and therefore was rejected by julian the second in the councell of g lateran , yet this councell and all the decrees thereof was approven and confirmed by alexander the first , who was accounted lawfull pope ; and ( b ) platina faith , this councell was approved , and that in it gregory . and benet . were deprived of their papall dignitie , all nations assenting , except neither spaine , the king of scotland , and earle of arminac , who followed pope benet : and for approbation of the councells of pise , constance , and basil , which censured popes and deprived them , and subjected them to a generall councell , let any man read the i review of the councell of trent , and bellarmine is therein fully consuted . also generall councells have condemned the doctrine of the church of rome , for which they thinke them not necessary , as the councell of frankford , saith k bellarmine , and basil and constance are not approved in all , because they favour not the roman churches doctrine and the popes supremacy above councells ; yea and generall councells cannot bee simply necessary ( saith hee l because the catholick church remained safe , the first three hundreth yeers after christ , without generall councells , and might have remained safe other three hundreth yeers , and so a thousand yeers , and faults may bee amended by the lawes of popes , and by provinciall councells ( saith hee ; ) and their costerus m saith , the pope him selfe without councells hath condemned many heresies , and this is a shorter and more compendious way , then by councells , for it is hard and laborious to conveene councells , therefore the churches salvation doth not depend upon them , saith n bellarmine , yea it is in vaine ( saith the jesuit o pererius ) to doe that by many , which may as conveniently bee done by fewer , he meaneth councels may be wanted . our brethren rejecting councells , and their necessitie at all , in this sideth with papists . though p calvin saith , nullum esse nec melius , nec certius remedium , that there is no better , nor surer remedy to find out the truth , then a synod of true pastors . and arminians and socinians thinke that synods are neither necessary , nor profitable ; for as our brethren here give no authoritie to synods , but to counsell and advise : the very same is taught by a grand arminian q episcopius , who saith , synods are not profitable , for the establishing the truth , or rooting out of errors and heresies , but onely to advise , sist , examine , and by reasons and arguments to perswade , and therefore are not profitable , either for the being , or for the well being of the church . synodici conventus nec ad ●esse , nec ad bene esse ecclesiae absolute necessarii sunt ; ad veritatis divinae stabilimentum , & hereseon , errorumque averruns itionem vel exstirpationem , eo tantum casu utiles esse statuimus , si ad deliberandum , ventilandum , examinandum , & rationibus argumentisque persuadendum congregentur ; litium finem facere , circa religionis capita , aliter quam persuadendo , est tyrannidem in ecclesiam invehere , & libertatem conscientiarum , si non omnino tollere , saltem vehementer astringere & ligare . to ●nd controversies in the church any otherwise , then by perswading , is to bring in a tyranny in the church of christ , and to hurt , if not altogether to evert the libertie of consciences of men . and the arminians in their apologie r teach us that a decision or a determination of a synod obligeth not those who were not present at the making of that decision . and so have i shown from s answorth , and our brethrens doctrine that they teach , people cannot assent , without tyranny of consciences , to the decrees of the elders , at the making whereof they were not present , and present , consenters . . a synods decision doth incline the mind to consider of the decision , but doth not compell authoritatively to consent and obey . . this is violence to the conscience . . to setch expositions of the word from confessions of faith , or decrees of councells is dangerous ; and this is the doctrine of socinians : for t theophil . nicolaides saith , the church in a synod cannot decide controversies , because shee may erre , neither can shee take them away , for that were to doe violence to mens consciences : and u smalcius saith , this were ( tacite ) quietly to leave the writings of the apostles , and commend humane traditions . so our brethren give nothing , but a power of counselling and morall perswading to synods , and no authoritie to command , because ( say they x in their answers to the . questions ) synods may erre , and their decrees have no more force then they fetch reason from gods word ; and truely our brethren with socinians and arminians here do fall in many foule errors . for , . all preaching of the word , and all power of authoritie of pastors commanding in the name of the lord , faith and obedience , is onely morall and to perswade , and not authoritative to command , because pastors may as well erre in preaching , as the church may erre in synods . . because what pastors preach hath no more force over the conscience , then they have warrant to speake from the word of god , as is cleare , ezek. . . gal. . . thess. . . . all confessions of faith that are set downe by lawfull synods are null . . libertie of prophecying , and a cassandrian licence of beleeving in things controverted , any thing in this or on that side , is lawfull . . a perpetuall doubting of conscience , except in two or three points fundamentall , that all christians beleeve , yea and all hereticks , is brought in in the church . . the lords working with the word preached , is but by way of morall perswasion . . but our divines hold the authoritie of synods , and of pastors preaching the word from the scriptures : z but i find both our brethren and arminians do misken the authority of the church , and of pastors in both preaching and synods , for they thinke to set up the authoritie of synods , is to cast downe the authoritie of the scriptures , because things to bee distinguished are confounded ; for wee deny that synods or pastors have peremptory , absolute , and illimited authoritie , and power to determine as they please in sermons and synods , their power is limited according to the word of god , and their word is onely to bee beleeved , in so farre as it is agreeable to the word of god ; but hence it followeth not , that pastors and synods have no power and authoritie at all to determine , but onely to counsell , advise and perswade ; for private christians , our equalls and inferiours , have power to counsell , perswade , and advise in a private way by teaching , a admonishing , b exhorting , c rebuking , d conference . they build upon the reproving of events of councells by e nazianzen , which is not against their authoritie and true fulnesse , and he speaketh of the councells of his time , and it is not to bee denyed but f panormitan saith well , dictum unius privati est praeferendum dicto papae , si ille moveretur melioribus rationibus veteris & novi testamenti ; and g augustine saith , latter councells may correct older councells ; and petrus de h monte under eugenius complained that there was no godly and learned bishops in his time , to determine truth in a synod , when doctors , professors , bishops , and all have sworne obedience to the pope , to their occumenick councells , and to the wicked decrees of the councell of trent , as the bull of pius the fourth requireth . but before i say any thing of the second question anent the magistrates power , i shall close the other wayes of communion of sister churches . chap. . sect . . three other wayes of communion of sister churches . a fift way of communion ( saith the author ) is by helping and contributing to sister churches , prophets , and teachers , when they are in scarstie , as act. . . rom. . . . ans. this way of communion we acknowledg , but we see not how this communion can stand , wi●hout the authoritie of synods ; if churches bee not united in one visible body , they cannot authoritatively send helpe of teachers one to another ; and this is a direct acknowledgement of a visible union of more churches in one visible body ; for the church of jerusalem authoritatively sent pastors , paul and barnabas , as pastors to the gentiles , you will have them sent as gifted men , and that they are not pastors while they bee ordained , and chosen by these churches to which they goe . a sixt way of communion ( saith hee ) is by admonition ; if a sister church or any member thereof bee scandalous , wee are then to send elders to warn them to call archippus or any other elder , to take beed to do their dutie ; if the elders or church bee remisse in consuring , wee are to take the helpe of two or three churches moe ; if yet that church ●eare not , wee are to tell a congregation of churches together ; or if the offence bee weightie , wee are to withdraw the right hand of fellowship from such a church , and to forbeare all such sort of exercise of mutuall brotherly communion with them , which all the churches of christ are to walke in , one towards another . answ. you acknowledge that same order which christ commandeth , matth. . to gaine a brother , is to bee kept in the gaining of scandalous churches . but . what warrant have you of the two first steps of christs order against scandalous churches , and to omit the third judiciall and authoritative way , when sister churches turne obstinate ? christs order for gaining the scandalous is as necessary in the third , as in the former two . . why doe you allow the third in a sort ? for if the sister church will not bee admonished , you will have her rebuked , before moe sister churches , that are conveened , that is , before a synod ; is it because you thinke there is more authority in a synod , then in one sister church ? then you thinke there is authoritie in a synod ; for by good logick , wee may inferre the positive degree from the comparative , and there is no other reason why the matter should come before a synod , for all in a synod wanteth authority and power to censure , as you thinke , yet to complaine to a synod is an acknowledgement of the authoritie of a synod , as christs order saith , matth. . . if hee neglect to heare them , tell it to the church . . what is the withdrawing of brotherly communion from obstinate sister churches , but as a amesius saith well , excommunication by proportion and analogie ? ergo , say i , in this a synod hath a synodicall authoritie over the churches within the bounds of the synod by proportion , for who can inflict a punishment of a church censure , by proportion answerable to excommunication , but a church , or a synodicall meeting , which hath the power of the church by proportion ? amesius would prove that a particular church cannot bee excommunicated , because a church cannot bee cast out of communion with it selfe , for then she should bee cast out of herselfe . but this argument with reverence of so learned and godly a man , proveth onely that a particular church cannot excommunicate herselfe , which i grant , but it concludeth not , but a particular obstinate church may bee excommunicated out of the societie of all sister churches , who meeting in a synod in the name of jesus christ have power to save the spirits of sister churches in the day of the lord , and are to edifie them by counsell and rebuking , as the author granteth , and why not by an authoritative declaring that they will have no communion with such an obstinate sister or rather daughter church ? wee have never , saith the author , been put to the utmost extent of this dutie , the lord hitherto preventing by his grace , yet it is our dutie . the church , cant. . tooke care not onely for her owne members , but also for her little sister , that had no brests , and would have taken care , if having breasts they had been distempered with corrupt milke : if the apostles had a care of all the churches , cor. . . is that spirit of grace and love dead with them ? ought not all the churches to care for sister churches , if not , virtute officii , by vertue of an office , yet intuitu charitatis , for charities sake ? answ. that you have never beene put to these duties to the utmost , will never prove that the government is of god , for corinth , ephesus , pergamus , thyatira , which were glorious churches by your owne confession , were put to a necessitie of the utmost extent of these duties ; yea it proveth your government to bee rather so much the worse , because christs government is opposed by secret enemies in the church . . you make the spirit of love in a pastorall care over other churches to bee dead , because none have any pastorall care over any other churches , but the particular congregation over which they are pastors , and pastorall love to unconverted ones , as pastorall , you utterly deny . the last way of communion ( saith the author ) is by propagation or multiplication , which is , as the apostles had immediat calling from god to travell through the world , and to plant churches , so have particular churches given to them immediatly from christ , the fulnesse of measure of grace , which the inlargement and establishment of christs kingdome doth require , that is , when the bee-hive a parishionall congregation is surcharged , they have power to send forth their members , to enter , by covenant , in church-state amongst themselves , and may commend to them such able gifted ministers , as they thinke may bee ministers in that young church . answ. . this way of inlarging christs kingdome is defective . . it sheweth the way of inlarging the number of invisible churches , and multitudes of converts into new incorporations , but doth shew no way how to plant soules who were non-converts , and branches of the wild olive in christ jesus , and to make new visible churches ; but it is certaine that the apostles as apostles , and as pastors , by vertue of their office converted obstinate sinners to the faith of christ , and planted them in a visible church , consisting of professors of the faith , partly converted , partly not converted ; but the pastors by your doctrine have no power as pastors , or by any pastorall authoritie , to plant the gospell where it hath never beene , that pastorall spirit is dead with the apostles ; and in this , contrary to all reason and sense , and contrary to the scriptures , you make private christians the successors of the apostles to plant churches , and to convert soules , and to make them fit materialls for the visible church of regenerate persons ; for pastors as pastors , and visible churches as visible churches doe nothing at all to the multiplying of churches , seeing pastors and visible churches as they are such , by your doctrine , are but nurses to give suck to those who are already converted , but not fathers to convert them ; for private christians , or pastors as christians gifted to prophesie , not as pastors , doe multiply churches , and convert men to christ , as you teach , now wee all know that nurses as nurses doe not propagate , or by generation multiply people in the common-wealth , that fathers and mothers onely can doe ; your churches have no ministeriall breasts , but to give suck to babes who are already borne : but wee see by your doctrine no ministeriall power of pastors or churches to send forth members to enter in a church covenant , or to enter in a new church relation of a daughter , or a sister visible church ; if they send a number to bee a new church , your pastors or visible church did not multiply them , it is presumed they were converts , before they were members of the visible church , which now sendeth them out ; and if they bee multiplied in the bosome of your visible church and converted , they were not truely members of that visible church before their conversion , and also that they were not converted by any publike ministery , but by private christians gifted to prophesie , who are the onely successors of the apostles to plant visible churches : but what pastorall authoritie have you to send them forth to bee a new visible church ? none at all ? they have as beleevers power to remove from you , and because of multiplication , to make themselves a new church , and this ministeriall power of making themselves a new church they have not from you , but from their fathers who converted them , so that you make a visible church within a visible church , but not a church begotten or borne of a visible church , as a child of the mother ; and wee desire a word of god , either precept , promise , or practise of such a church multiplication , mans word is not enough . . wee hold that the sending of the apostles to all the world was not in it selfe , that which essentially distinguisheth the apostle from the now ordinary pastor , who is fixed to a single congregation , but the gift of tongues to preach to all the world upon the lords intention to send the gospel to all nations , that as many as were chosen to life , might beleeve , was that which essentially differenceth the apostle from the ordinary pastor , together with a speciall revelation of god , to goe to such and such people , to macedonia , and not yet to bythinia . and now seeing these two are taken away , the ordinary pastors which now are , have as pastors a sufficient calling to preach the gospel to all nations , to whom by gods providence they shall come , and can understand their language , whether of their owne congregation or not . neither is a pastor tied as a pastor by gods word , to one onely congregation , for then it should bee unlawfull for a pastor as a pastor to plant a new church ; but shall it bee lawfull for private christians to plant new churches , who are not the apostles successors , and yet it shall bee unlawfull for pastors , who are the undoubted successors of the apostles , to plant new churches ? i would think that admirable doctrine , for so you give to private christians that which you make essentiall to the apostles , and you deny it to the undoubted successors of the apostles , to wit , to pastors . but we hold a lawfull pastor is a pastor in relation to all the world , with this distinction , hee is by christs appointment and the churches a pastor to all congregations , to plant and water , and preach , but by speciall designation of gods providence , and the churches appointment designed and set apart for such a determinate flock , just as the apostles in generall were made pastors to all the world , matth. . go teach all nations , but by speciall revelation and apostolick appointment , peter was appointed the apostle of the jewes , paul of the gentiles , gal. . . yet paul was a pastor in relation to the jewes , and peter also in relation to the gentiles : so by speciall revelation , act. . they are forbidden to preach the word in bythinia , and commanded to preach it elsewhere ; and for this cause , pious antiquity , as morton a observeth , called some learned fathers pastors of the world , b athanasius is saluted pontifex maximus , as russinus saith , and origen magister ecclesi●rum , master of the churches , so c hieronymus , and cyprian totius orbis praeses , cyp●ian the bishop of all the world , yea and pope , so d nazianz. hilarius is called by e augustine insignis ecclesiae doctor , a renowned teacher of the church , and f nazianzenus calleth basilius the light of the word , and g damascenus the light of the whole world , and h theodoret saith chrysostome is called totius orbis terrarum doctor , the doctor and teacher of the whole world : all which titles saith evidently that antiquitie beleeved never a pastor , or bishop , not to bee a pastor onely in relation to the one single congregation , whereof hee is pastor , but a pastor in relation to the whole visible church , though by designation of the church his ministery bee appropriated to one particular church . thus it is cleare that our brethren deny all communion of churches , while they confine a visible church to one onely single and independent congregation , subjected in its visible government to christ jesus immediatly , and to no universall visible church or synod on earth . quest. ii. whether the magistrate hath power to compell persons to a church profession ? anent magistrates sundry things are questioned to make presbyteriall government odious . and first our brethren complaine that our churches are constitute by the authoritie of the magistrate , i robinson saith , it was a presumptuous enterprise , that people were haled against their will into covenant with god , to sweare obedience to the protestant faith , being a profane multitude , living before in grosse idolatry , and that by the authority of the supreme magistrate , for the commandement of the magistrate ( say they ) can make no members of the visible church , or of christs body , because it is a voluntary act of obedience to christ , that men adjoyne themselves to the visible church ; ergo , none can be compelled thereunto by the authoritie of the magistrate ; faith may bee counselled , it cannot bee compelled . for the clearing of this question , these considerations are to bee weighed . . the magistrate may compell to the meanes , and externall acts of worship , and to desisting from externall false worship of the false god , or of the true god worshipped in a false way , hee cannot compell to internall acts of faith , love , and such like , as having no power over the conscience . . there is one consideration of a heathen or pagan nation which never received christianitie , and the true faith , and another consideration of a nation baptized and professing christ. . a magistrate may compell a heathen nation to the negative reverence of christ in a indirect way , and that with the sword , though he cannot compell to the positive worshipping of him : if a christian prince subdue a pagan nation , hee cannot force them with the sword to a positive receiving of the doctrine of the gospell , but if it bee a nation expressely blaspheming christ , as the nation of the jewes now do , hee may compell them to an abstinence from a professed blaspheming of christ , because he is to use the sword against blasphemy . . the weapons of the church as the church are not carnall , but spiritual and mightie through god. . the compelling power of the magistrate is terminated upon externall worship as abstracted from either hypocrisie or sinceritie in worship , . though no man resist the magistrate in a matter of religion , except in a hypocriticall way , save onely he who thinketh hee hath reason 〈◊〉 , and is led by the judgement and inditement of conscience to resist , ●et is not the in litement of conscience , but onely the word of god ●et rule of mans obedience , or resisting in actions , purposes & conversation . . conclusion . fire and sword , or warre , or the coactive power of a magistrate is not gods way of planting the gospell in a heathen nation , which never heard of the gospell before . . because the apostles were commanded , by teaching the gospell to all nations , matth. . , . mark. . . act. . . and not by warre , to spread the gospel . . because christs kingdome is not of this world , for then his servants would fight for him , joh. . . nor are the weapons of our warfare carnall , cor. . . nor is christs sword any other thing , then the word of god , rev. . . gal. . . and in this meaning , and with relation to the internall acts of sound beleeving , have the learned taught us , that , religio suaderi potest , cogi non potest : if these bee the constitutions of a clemens , let it goe for a truth in this sense , that god hath given libertie of will to men , not punishing them with temporall death , but calleth them to give an account of ●●eir doings , in the life to come : which yet cannot bee universally true , except that the author with anabaptists take away the power of the civill magistrate ; and b athanasius meaned with us , when hee citeth that , if any will come after me , let him take up his crosse ; to prove that the will cannot bee compelled ; and that of c lactantius is approved by all , defendenda tamen religioest , non occidendo , sed moriendo , non saevitiâ , sed sapientiâ , non s●●lere , sed fide ; illa enim malorum sunt , baec bonorum ; & necesse est bonum in religione versari , non malum : nam si sanguine , si tormentis , si malo religionem defendere velis , jam non defendetur illa , fed polluetur , & violabitur . nihil est tam voluntarium quam religio , in qua si animus sacrificantis est eversus , jam sublata , jam nulla est : all which tendeth to this , that religion is like free-will , and free-will like a virgin which cannot bee ravished . let that of d tertullian stand , lex nostra non se vindicat ultore gladio● e procopius saith that justinian was blamed , because hee compelled the samaritans to imbrace the christian faith . . conclusion . a christian prince subduing a heathen nation , may compell them to desist from a negative dis●onouring of christ , and from an externall false worship . dan. . . therefore i make a decree , that every people , nation , and language , which speake any thing amisse against the god of sadrach and abednego , shall be cut in peeces , and their houses shall be made a dung●ill . . the magistrate beareth not the sword for nothing , or invaine , for he is the minister of god , a revenger to execute wrath on those who doe evill , rom. . . therefore he should be gods minister to execute wrath on those who dishonour christ. nor must we approve of that of tiberius , f that gods take care of wrongs dene to themselves : and that of the emperour alexander , g it 's sufficient that the breach of an oath hath god to be the revenger . yet the emperour h constantine commanded all the churches of the pagan gods to be closed up , and i ambrose and k augustine both commended the fact ; and ferdinand king of spaine , commanded all the jewes , who would not turne christians , to remove out of spaine . . conclus . where a nation hath embraced the faith , and sworne thereunto in baptisme , it is lawfull for the magistrate to compell them to professe that truth to the which they have sworne in baptisme . . because the magistrate is a keeper of both tables of the law. ergo , he may take care that these who are baptized , and sworne to be followers of christ , should professe what they have sworne to professe . . because the magistrate may compell , ad actus imperatos , non ad actus elicitos , commanded and externall acts of worship , though he have no power over the conscience to command the elicit acts of will and mind . . he may command to use the meanes of religion , though he cannot force religion it selfe : and this jehoshaphat , ezechiah , asa , and josiah , and other good kings commanded , and in that are set forth to all princes as patterns of zeale . . the most pungent argument of our brethren in the contrary is of no weight , because ( say they ) for one to adjoyn himself to the visible church in a profession of the faith , it is a supernaturall worke of grace , and must be voluntary , else the magistrate should compell men to hypocrisie , yea and he should , saith l gregorius de valentia , following cajetanus , indirectly concurre to sacriledge , to profane the holy things of god ; and feare of punishment maketh an action against the will , secundum quid , in some respect , and for the point of supernaturality of professing , m durandus handleth it . now ( i say ) that this is of no weight , because ( as n suarez . saith ) one may be compelled to heare the word , who yet cannot be compelled to beleeve ; so ( say i ) to make such a profession , as may constitute any one a member of the visible church , is no supernaturall act , though there be a morall obligation tying the professours to the supernaturall sincerity of the act , yet there is no essentiall obligation , as touching the essence of a visible member tying him thereunto , and therefore the magistrate may compell thereunto , and so o antonius following p gregorius doe teach that an indirect compulsion to the faith is lawfull ; and the compelling power of the magistrate is terminated upon the profession , not upon the hypocrisie of the profession ; else it were as good an argument to prove that the magistrate by the sword cannot compell subjects to ab●taine from murther , sorcery , perjury ; because many in an hypocriticall and servile manner , for feare of the magistrates wrath , not for feare of god , doe abstaine from these ils , nor is their abstinence from worshipping idols , a thing of it selfe , as the magistrate commandeth it , supernaturall . neither would men by the covenant of the lord , which king asa did cause the people to sweare , to wit , that they should seeke the lord god of their fathers , chron. . . be compelled , so as their seeking of god , should not be willingly performed . . this opinion is the way to arminian liberty of conscience , that men in a christian common-wealth , may be of any religion , and the magistrate is to behold men as an indifferent spectator , not caring what religion they bee of , whether they be papists , jewes , pagans , anabaptists , socinians , macedonians , &c. which should inferre , that the magistrate were no nurse-father of the true church , nor yet a preserver of religion , if men might be of any religion . neither is this the way ( as saith q robinson ) to the papists implicite faith , when men beleeveth , as the church beleeveth , though they know not what it is : nor is it a compelling of men ( as he saith ) to blasphemy , and apparent wickednesse , because the magistrate is not to compell to profession of the truth immediately , and without any foregoing information of the mind ; for the church is to teach and instruct in all the externall acts of worship , before the magistrate doth compell to these acts ; yea and the same r robinson acknowledgeth that jehoshaphat made compulsive lawes about religion . ergo , if he should execute these lawes , he should compell to some acts of religion , and should compell to hypocrisie , as the same mr. robinson argueth against us . . conclus . it is one thing to command acts of divine worship , under the paine of civill punishment , and another thing to punish , or inflict civill punishment , when these commandements are transgressed , christian princes may doe both . and that they doe the latter by gods commandement and warrant is cleare , in that jehu destroyed all the house of ahab for idolatry , and killed baals priests . good josiah killed the priests of the high places , and burnt their bones upon the altar . elias , when the magistrate would not doe his duty , in an extraordinary way , killed baals priests ; and if the magistrate also in the new testament have the sword given to him of god , for the punishing of evill doers , as rom. . , . that same law must now also have force , though in the use of the sword sundry hereticks are here to be distinguished , as . seducing hereticks , drawing others away , from the worship of the true god to idolatry , such are not to be pitied by the magistrate , as deut. . , , . zach. . , , . whereas seduced , and drawne away soules , for simple heresie , cannot be put to death . . hereticks falling away in many particulars from the faith to popery , or other hereticall wayes , are more severely to be punished , then those who are hereticks in one or two fundamentall points onely . and those who are universall apostates , and fall from the christian faith to judaisme and paganisme , deserve no lesse then death . . selfe-condemned hereticks , after sufficient information , and malitious opposers of the truth , deserve harder dealing , then simply seduced hereticks . . all who beleeve blasphemies to be truth , and hold them , are not to be reckoned amongst formall blasphemers , whose malice carrieth them on to raile upon the unspotted wayes of god. . no hereticks having false opinions of god , such as antinomians and libertines , who thinke that the regenerate cannot sinne , or that the worshipping of a creature is not idolatry , can be innocent , as if ●●●mply acts of the judgement and mind not conforme to gods will revealed in his word were not sinnes , ( as arminians teach ) whereas all the faculties of the soule are under gods law. . hardly doth the mind conceive false thoughts of god , or his worship , but there be wicked crookes in the will and affections inclining thereunto the mind , and smoaking the mind with will-guiltinesse . . except god was too rigorous and cruell in the old testament ( god avert such blasphemous thoughts ) what ever punishment even to bloud and death was inflicted upon hereticks , seducing prophets , idolaters , apostates , these same stande yet in the plentitude of morall obligation against such as offend in the new testament , if the magistrate beare the lords sword , as he doth in the new testament , rom. . , . monfortius the anabaptist as s beza saith , had no scripture to say , because christ is a meeke saviour , all corporall punishment inflicted upon hereticks in the old testament , is turned over in spirituall punishment ; onely our brethren who deny that the magistrate can compell any to an externall profession of the gospel , doe herein follow arminians and socinians . so the t re●onstrants , and w episcopius deny that the magistrate can use any bodily punishment against hereticks . the learned x professors of leiden observe that arminians here teach that same with the socinians , and the same is refuted well by y vedelius , yea and gerardus , and z mersnerus , and other pretended disciples of luther in this side with arminians and socinians : and socinians teach in this , . that hereticks should not be molested nor punished with the sword . so a socinus , b theophilus nicolaides , c ostorodius , because the tares are not to be rooted out till harvest . . d episcopius , e slatius amongst arminians , and f ostorodius , and g the catechise of raccovia teach farther , that the magistrate may punish by fines and pecuniall mulcts , but he cannot shed bloud , or punish to death any murtherer , because the commandement of our meeke saviour , doth not permit to take away any mans life ; now it is certaine meeke jesus , while hee was on earth , did neither fine nor imprison , more then put to death . . so●inians teach that all warres under the new testament are unlawfull ; for saith smal●ius , h warres cannot consist with the 〈◊〉 of our enemie , commanded by christ : i socinus and ostorodius say it is an old precept not to shed blood , and never retracted in the new testament , and god licenced it to the jewes , because he promised to them an earthly kingdome , which hee hath not now promised under the new testament . our divines hold ringleading and seducing hereticks are to bee punished to death , for so k beza , l junius , m bucanus , n zanchius , o perkinsius , p daneus , q bullingerus , r the professors of leiden teach . all that can be said commeth to this , that hereticks should not bee punished , . s cyprian saith to demetrius that hee was greater then his gods , because he revenged the wrongs done to his gods , and that it was a shame for him to hope for helpe from the gods which hee behooved to defend . answ. this proveth that the false gods of demetrius were but false gods , because they were not able to revenge the wrongs done to themselves , as the true god , who made the heaven and the earth , can doe , but nothing against the punishing of the hereticks , for then it should follow , that blasphemy against the holy ghost , and no sinnes should bee punished , for all sinnes are injuries done to god , and therefore neither magistrates , nor parents , nor doctors , yea nor the church should use any rod , either corporall or spirituall , against subjects , children , or scandalous persons , because god can revenge his owne quarrell ; yea excommunication is a revenging of a wrong done to god. . they object the apostles way was to watch against hereticks , act. . . . and rom. . . to es●hew them , tim. . . the servant of the lord must bee gentle . answ. this is objected by t gerardus , as also because they may bee converted , ergo , they are not to bee killed , christ would not have fire comming downe from heaven to destroy the sa 〈◊〉 , for afterward they were converted ; but wee thinke not any should be put to death for simple heresie , as u mus●u●us and whittaker teach , they are to bee instructed , censured , x rebuked , eschewed , but though ananias and saphira might bee converted , peter strake them with death , and paul did right in ●iking elymas the sorcerer with blindnesse , act. . because he laboured to turne away sergius paulus from the faith , these were extraordinary judgements , but yet they doe well prove that where the magistrate is armed with authority , hee ought to inflict bodily punishment upon the seducing hereticks , so it hee done as y augustine saith , animo corrigendi , non vindicandi . see z beza , a professors of leyden , and what elias did by an extraordinary power in killing baals priests , that achab the then supreme magistrate should have done . . they object that it is contrary to the meeke spirit of christ in the new testament , that any should bee punished for heresie , and that it is proper to enemies of the truth , and antichrist so to doe , as their b practise declare . nestorius being made archbishop of constantinople , said to the emperour , i will give thee heaven o emperour , if thou with free the earth of hereticks ; dioscorus compelled , with armed souldiers , the bishops to subseribe to the heresie of entyches ; eud●xius the arrian obliged valens the arrian emperour to root out 〈◊〉 orthodox professors . the turke in his alcoran commandeth to kill all who obey not his law . answ. the sword is expressely given by god , rom. . to christian magistrates , and this is not against the meeknesse of christ , no more nor to deliver to satan , or to curse and excommunicate apostats with that great curse called anath●ina maranatha , cor. . . and though hereticks and mahomet teach that hereticks , as also they teach that manslayers , adulterers , paricides should die the death , it followeth not that we are not to teach the same . fourthly , the parable of letting the tares grow , while the day of judgement is alleaged . it is true c chrysostome saith that many innocent persons are killed in the rooting out the tares by bloody warres ; d chrysologus saith , neither matthew the publican , nor paul should have beene comerted , if the sword had beene used , and augustine e seemeth to call the tares haereticorum falsitates , and f theophylact , zizania sunt haereses . but i answer , christ exponeth the tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syriace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g beza , filii illius improbi , h erasmus diaboli , the children of the devill , and theophylact addeth , zizania sunt h●reses , vel malae cogitationes , and gerardus perverteth theophylact , for he extendeth the tares not onely to hereticks , but also to wicked men , to matthew who was a publican , but not a heretick properly . and first the field is the world of the visible church , where the seed of the word is sowne , and it must bee meaned of all scandalous persons in christs visible kingdome , so all shall bee spared , and there shall neither bee use of the magistrates sword , nor of the church discipline in the church , as anabaptists expone the place . . there should not so much as rebukes and threatnings beene used , but wicked men should bee permitted to grow , while the day of judgement , that the angels root them out . now it is knowne that the power of the word preached hath rooted out some tares , because it hath converted them . . hereticks are not all things which offend ; the incestuous corinthian offended also . . onely hereticks are not such as worke iniquitie , there bee others also in the visible church , as our brethren expone , revel . . . nor are onely hereticks to be cast out in the furnace of fire , where there shall bee weeping and gnashing of teeth . . nor are onely the good wheat those who are orthodox and opposite to hereticks , who shall shine as the sunne in the kingdome of their father , p. . . except wee would say that all sound in the faith and holding no hereticall doctrine shall shine in the firmament as the sun. . the casting out of hereticks out of the visible church by excommunication is a rooting of them out of the field of the visible church ; let more of this be seen and considered in those who have written thereof , as in g●rardus , loc . cit . beza de puniend . haeret. bellarm. de laicis , c. . costerus enchirid. de mori●us haereticor . pelr. gregorius , lib. . de repub . c. . suarez . de tripl . virtut . theolog . disp . . sect . . gregorius de valent. 〈◊〉 . . disp . l. q. . punc . . jus canonicum c. quid autem . dist . . meiser . lib. . de legibus , sect . . ● . , , . lipsius l. . 〈◊〉 . c. . co●●d b●unus , l. . de haeretic . c. . paulus windeck . lib. de exs●irpandis haeretic . appendix . a further consideration of compelling , or tolerating , those of contrary religions and sects in the church . wee still hold ( as is already said ) that christian magistrates cannot compell pagans to embrace the christian faith . nor can the church in a church-way compell pagans or jewes comming to remaine amongst us christians , because pagans are to bee gathered to a church , by the preaching of the word , and by that way that the apostles planted churches , which was by the sword of the spirit only , as matth. . , . cor. . . . cor. . , , . but the argument which the a jesuit tannerus , & other papists bring for it , i judge most weake , for they will not have them compelled to the faith , because , . faith is a voluntary and free act , . because it is a supernaturall worke of god , and so they are not under the stroake of the magistrates sword ; for freewill in supernaturall acts is alike uncogible and free from all externall violence , in both those who are baptized professors within the bosome of the visible church , and in pagans ; and the truth is , neither the magistrate nor the church can censine opinions , even erronious in fundamentall points , as they are opinions ; for no societie , no humane authoritie can either judge of , or punish the internall acts of the mind , because as such they are indeed offensive to god , but not offensive or scandalous to either church or commonwealth , and so without the spheare of all humane coercive power : nor is titus , tit. . to rebuke gainesiyers , v. . that they may be sound in the faith , v. . but in so farre as that faith is visible , and as it commeth out of perverse mouthes , which must be stopped , v. . also punishments either civill or ecclesiasticall do no other wayes worke upon the mind and heart , but by a morall & swasory influence , for it is a palpable contradiction , that freewil can physically be compelled , & therefore here ( saith b philip gamacheus ) there is no need of an emperours sword , but of a fishers angle . let it goe then , which is taught as a truth , in this point , by c covarruvias , ( e ) gregori . de valent. e gamacheus , f tannerus , g malderus , that princes have neither from the law of nature , or from any divine law , a coercive power over the faith of pagans ; nor is h scotus in this to bee heard , that the same divine law obliegeth all princes , and the churches , that did lie upon israel to destroy the cansanites . yet may it bee lawfull in some cases indirectly to force them , in their false worship , ( as i molina saith against k alphonsus a castro ) if they kill their innocent children to their false gods , because it is lawfull to defend the innocent ; neither is that to bee regarded , as a sufficient reason that these infants doe not consent , that they should bee defended , because as l malderus saith it is lawfull to hinder a man , who is willing to kill himselfe , from unjust violence against his owne li● . . it is lawfull as saith m aegidius conin k , n lorca , o aquinas , and p cajetanus , to compell pagans to desist from violent impeding of pastors to preach the gospell to some amongst them , who are willing to heare , because in that they are injurious to the salvation of those , who are appointed to bee saved , and doe manifestly hinder the gospels progresse , which the church is ( so farre as is in her power ) to propagate , even as her prayer is , let thy kingdome come . d . nor doe we thinke that princes may compell pagans , who are under their dominions , to the faith , without foregoing information of their conscience , or that simply they may compell them to embrace the faith ; except that here princes have greater libertie , indirectly to force them , because they being now living ( as wee suppose ) in a visible church , they may infect the church , and therefore here should bee an indirect hindering of the exercise of their false religion , in so farre as it is infectious to the church of god , ne pars sincera trahatur : for to this by a certaine proportion the power of excommunication given to the church by christ , may lead us , cor. . . and if wee must live by lawes , and not by examples , q paul the fourth his suffering of the jewes synagogues at rome , and their ancient feasts , which faith r malderus ) of themselves are not evill , is no law to us , yea but s to christians it is a falling from christ , and his grace ; nor is t rome who tolerateth jewith religion , nor the u edict of honorius and theodosius our warrant . . nor can wee beleeve , that no other sinnes , in opinion , concerning god , his nature , attributes , worship and church-discipline , ( except onely such as are against those points , which are called fundamentall , and the received principles of christianitie ) should bee censurable by the church , or punishable by the magistrate . . because jesus christ , mat. . ordaineth that every sin against our brother , or a church , cor. . , . in which the delinquent shall continue , with obstinate refusall to heare the church , should bee censured with excommunication . but there bee divers opinions concerning god , his nature , attributes , worship and church-discipline , which are not against points fundamentall , which being professed are sinnes against our brother and the churches . ergo , many opinions not against points fundamentall , if professed , are censurable by the church , and punishable by the magistrate . i prove the proposition , because christ , matth ▪ . maketh no distinction and exception of any sinne , but saith universally , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if thy brother trespasse against thee , &c. and wee can make no exception against an indefinit and catholick statute , and ordinance of jesus christ. i prove the assumption : because there bee many scandalous points of arminianisme , pelagianisme , of poperic anent church government , traditions , the power and ●fficacie of grace , circumci●ion , forbidding of marriages , and of meates , which are doctrines of devills , comming from such , as have consciences burnt with an hot iron , tim. . , , . many points of anabaptisme , antinomianisme , socinianisme , and of divers other sects are not points fundamentall , because many ( no doubt ) are glorified , who lived and beleeved in christ and died ●gnorant of either opinions , either on the one side or the other , & yet being professed , preached and maintained , especially wilfully and obstinately , do wonderfully scandalize our brethren and the churches . nor can i say that such as beleeve that marriage of churchmen is unlawfull , and defend it , as many holy and learned men in popery did , and died in that error , if otherwise they beleeve in christ , and the like i say of chastising the body , and abstaining from such and such meates , which yet are doctrines of devills , and offensive to our brethren , tim. . , , . can bee points fundamentall , so as the holding of these must bee inconsistent with saving faith . some doe yet maintain that circumcision is lawfull , and yet beleeve all points fundamentall ; shall wee say , that such are damned ? and wee read , gal. . . beh●ld i paul say unto you , that if yee bee circumcised , christ shall profit you nothing . . opinions in points not fundamentall , are either sinnes forbidden by gods law , or they are not sinnes ; the latter can by no reason bee asserted , because god hath in his word determined all controversies not fundamentall , as well as fundamentall , therefore it is necessary , necessitate praecepti , by vertue of a divine precept , that ●ee beleeve that to bee true , what god saith in his word , therefore the not beleeving of it must bee a sinne and a transgression of a divine law. . if it bee no sinne , it must bee because the mind is under no law of god , except in so far as the minde is ruled and led by the dominion of free-will ; but this is pelagianisme and arminianisme , and papists and pelagians will needs examine the inclinations , powers , and motions of the soule , which goe before the wills consent , or arise in us without the wills consent , from all subjection to a law , that so originall sinne may bee no sinne , because ( as p●●agius said ) it is not voluntary , and concupiscence , when the will joyneth no consent to it , is no sinne ; yea so the unbeleefe and ignorance of fundamentall points , as they remaine in the mind , shall bee no sinne . . if this bee no sinne , we are not to pray for illumination , to see either the truth on the one side , nor on the other ; and what actions wee doe according to these opinions , in things not fundamentall , wee doe them not with any certaintie of faith , or any plerophorie , but blindly , or doubtingly , and so sinfully , which is expresly condemned , rom. . . and is expressely against that full assurance of faith , that wee are to have in those very actions , which in their owne nature are indifferent , as is evident , rom. . . i know and am perswaded by the lord jesus , that there is nothing uncleane of it selfe , ● . . let every one bee fully perswaded in his owne mind . . if they be not sinnes , then are none to bee rebuked for these opinions , no more then they are to bee excommunicated for them , and though any erre in points not fundamentall , they are not to bee rebuked , yea nor to bee convinced of them by the light of the word . ( . ) if they bee sinnes , then when they are publickly prosested , they must scandalize our brother , but there bee no sinnes which scandalize our brother , but they are susceptible and in capacitie to bee committed with obstinacie ; every sinne sub ratione scandali , is the subject of church-censure ; yea i●m . . . every one is to bee avoyded , who causeth divisions , and 〈◊〉 es contrary to the doctrine which the church hath learned of the apostles , and every one who walketh disorderly , thess. . . and 〈◊〉 not the commandement of the apostles , is to bee excommunicated , 〈◊〉 hee bee ashamed , v. . but opinions contrary to the apostles doctrine in non-fundamentalls , are not fundamentalls , and if they bee professed , cause divisions and offences contrary to the apostolik doctrine , for many non-fundamentalls are the apostles doctrine . . what ever tendeth to the subversion of fundamentalls , tende●●●● 〈…〉 to the subversion of faith , and so doth much truly scandaliz●an● bring on damnation , that christ hath ordained to be removed out of the church by church-censures : but erroneous opinions , in points not fundamentall , and in superstructures , being professed and instilled in the eares and simple mindes of others , tend to the subversion of fundamentalls , as having connexion , by just consequent , with fundamentalls , and doe scandalize and bring on doubtings about the foundation , and so bring damnation . ergo , erroneous opinions , in points not fundamentall , must be removed out of the church by church-censures . the proposition is cleare , he that falleth in a publicke scandalous sinne is to be delivered to satan , both for his owne sake , that he be not damned himselfe , but that cor. . . to the destruction of the flesh , the spirit may be saved in the day of the lord ; and so also for others , because a little leaven leaveneth the whole lump , v. . the assumption is proved by dayly experience , for corruption in discipline and government in the church of rome , brought on corruption in doctrine , and the same did we find in the churches of scotland and england . . fundamentalls are no other thing , then that which the apostle calleth , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first principles of the oracles of god , and ch . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the doctrine of the principles of christ , which are laid as foundations , as ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not laying the foundation againe , &c. then non-fundamentalls must be such superstructures as are not the first principles of the oracles of god , and are not the doctrine of the principles of christ. but the apostle will not have us to fluctuate and doubt as skeptickes , in a py●rhonian vacillation and uncertainty , in these , which he calleth the superstructures . . as is evident by his words : of whom we have many things to say , and hard to be uttered , but you are dull of hearing . . for when , for the time , yee ought to be teachers , yee have need that one teach you againe , which be the first principles of the oracles of god , and are become such as have neede of milke , and not of strong food . . for every one that useth milke is unskilfull in the word of righteousnesse : for he is a babe . . but strong meate belongeth to them that are of full age , even those who by reason of use , have their senses exercised to discerne both good and evill . chap. . . therefore leaving the doctrine of the beginning of christ , let us goe on unto perfection , not laying againe the foundation of repentance from dead workes , &c. whence it is more then evidently apparent to any intelligent mind . . that when he saith , they ought to be teachers of others , he cannot be thought to meane that they should teach fundamentalls onely to others , because he would have them to be capable of the food of such as are stronger , and have their senses exercised to discerne good and ill , and will have them carried on to perction : now fundamentalls are expressely the foode of babes which b●● neede of milke , c. . v. . and not the foode of the stronger ; if then they ought to teach superstructures , and non-fundamentalls to others , they cannot teach and exhort privately , ( for of such he speaketh ) these things whereof they have no certainty of faith , and which they beleeve with a reserve , as ready to reject them to morrow , upon second thoughts , for what we teach to others , those ( as i conceive ) we are oblieged to speake , because we beleeve . psal. . . cor. . . and those we are to perswade , because we know ( not with a reserve , but with certainty of faith ) the terror of the lord , cor. . . if it be said , teachers now are not oblieged to know all that they teach now to be divine truths , with such a certainty of faith , as prophets and apostles , who were ledde by an infallible spirit : for our private exhorting , our publick sermons come not from a spirit , as infallible as that spirit which spake and wrote canonick scripture , for we may erre in exhorting , in preaching , in writing , but the pen-men of canonick scripture were infallible . i answer , the pen-men of scripture when they did speak and write scripture , were infallible . & de jure , & de facto , they could neither erre actually , and by gods word they were oblieged not to erre , and in that they were freer from error , then we are , who now succeed them to preach and write ; but what god hath revealed in his word , whether they be fundamentalls or superstructures , doth obliege us to belief and certainty of faith , no lesse then it obliegeth the pen-men of scripture ; and our certainty of saving faith , is as infallible as the faith of the prophets and apostles , except with papists we say no man can be assured that he is in the state of grace . if therefore we be oblieged to beleeve all revealed superstructures , though not fundamentall , as the prophets and apostles were , we sinne scandalously ( when obstinacie is added to ignorance ) if we beleeve them with such a reserve as is contrary to faith , and because there is no ignorance of those who teach others , but it is capable of ob●tinacie , and consequently it is capable of church censure , matth. . . i grant the weake and unlearned , though ignorant of their christian liberty , in that interim , and case when many things are indifferent , as the case was , rom. . though they be instructed by paul sufficiently , that nothing is uncleane , and that they erre in that , out of an erring consciences light , or rather darkenesse , they abstain from such and such meates as gods law hath now made lawfull to both jew and gentile , yet are they not to be censured , nor troubled with thorny disputations , but if these weake ones , . persist in their error , and . teach it to others and mislead them , they knowing that they beleeve these errors with a reserve , are ( as i conceive ) false teachers , and censurable by the church and state , and not weake , but obstinate . . we are not to be dull of hearing , but are to be fully instructed , und certainly perswaded so of superstructures , which are not the first principles of the oracles of god , as that we are to teach others . ergo , a pyrrbonian fluctuation in these , is damnable . how then can it be a principle , next to gods word , most to bee followed , not to make our present judgement and practise , in matters not fundamentall , a binding law to us for the future ? . the apostle ought not to rebuke them for being dull of hearing of those things , whereof either sides may be beleeved , in a necessary case of syncretisme and pacification , without any hazard of punishment or church-censures ; for what is a necessary principle , and to be holden and enacted , as the most sacred law of all others , next unto the word of god , the matter of that principle being unknowne , and neither sides understood , received , or beleeved , cannot put on any the rebuke of dull hearing : for example , if the point of presbyteriall government of the church , or of independencie of single congregations , be a point not to be received , with such certainty of faith and assurance , but we are to reject either , or both , when we shall receive new light , that they are false and contrary to the rule of holy scripture ; and againe , if we are to reject the opinion contradicent to these former points of presbyteriall government and independent congregations , for there is by this opinion , the same reason of the contradicent , as of the formerly affirmed opinions ; i see not how i may not be dull of hearing , yea how i may not simply be ignorant of both and not sinne against god. . those superstructures which are not fundamentall , are the strong persons food , as the knowledge of principles fundamentall is the food of babes , vers . , . then i must be perswaded of the truth of them , else they cannot feed my soule with knowledge , because knowledge of pyrrhonian fluctuation , which is conjecturall , and may be no lesse false then true , and which i must so beleeve for truth , as possible the tyde of a contrary light may carry me to beleeve the just contrary as truth , can never be the strong food of such as are skilled in the word of righteousnesse . . the knowledge of these superstructures or non-fundamentals belongeth to those who are of full age , and have their senses exercised to discerne both good and ill , vers . . and which are carried on to perfection , c. . v. . having now left the fundamentals , as food to babes and unskilled , c. . v. . but i heartily crave to learn , what perfection doewe arive unto ? and what encrease of fuller age , what experience of more spirituall knowledge , perfecting the spirituall senses , doe i attaine , to know certaine truths , which to me may be no lesse rotten conclusions , and meere forgeries of mens braines , then divine truths ? hence if this arminian liberty of prophecying , and this perpetuall fluctuation of men alwayes learning , and never comming to the knowledge of the truth ; be contrary to growing in the knowledge of our lord and saviour jesus christ , pet. . . and contrary to that which is called , cor. . . all knowledge , and to the abundance of knowledge , which in the last dayes , is to fill the earth , as the sea is filled with waters ; so that when i have once over-sailed that point of the coast of the knowledge of fundamentall articles , i am now in a sea of foure contrary winds , and foure contrary tydes at once , and i know nothing for truth , but its contradicent may be , yea , and to me is as true , ( i say ) if this fluctuation of knowledge be contrary to growing in knowledge , it must be rejected as a chimera , and the dreame of mens heads . . let us take one point not fundamentall , to wit this , ( every congregation hath absolute power of church government within it selfe , without subjection to classes , presbyteries , and synods ) you are so perswaded of the truth of this , that your present judgement and practice is no binding law to you , for the morrow ; but you leave roome in your judgement to beleeve , to morrow , the contradicent , when new light shall appeare . well then to morrow , this non-fundamentall , and this contradicent is now to you true , ( no congregation hath absolute power of church-government within it selfe , but hath its power in dependance upon , and with subjection unto classes , presbyteries , and synods . ) well , to morrow is come , and this you beleeve now to be gods truth , yet so , as your present judgement , and practice is no binding law to you , for the second morrow , but you leave roome for light , which shall appeare the second morrow ; well , in the second morrow , new light appeareth and convinceth you , that the contradicent is true , and you recurre in a circle , to beleeve your first proposition againe is true , to wit , the contradicent of your second dayes proposition , and now to you this is true , as it was once , ( every congregation hath absolute power of church-government within it selfe , without subjection to classes , presbyteries , and synods : ) now , on the third morrow , a new light appearing , you are to beleeve the contradicent ; and because all circular motions are in credit to be deemed eternall , and your mind is alwayes obliged to stoop and fall downe before new light , and the conscience is to render her selfe captive to every emergent truth : what can you here say but there is no end of fluctuations and doubtings ? but you say , gods spirit , the revealer of all truth , doth not fluctuate , though i change , god jebovah changeth not , he can reveale no contradictory truths , for one of them must be a lie , and he is the lord who cannot lie . answ. then i say , these non-fundamentals are in themselves and intrinsecally certaine , and if god reveale them in his word , he must reveale them under the notion of things certaine , and we are to beleeve them as certaine truths , having intrinsecall necessity in themselves from the authority of god the revealer , therefore i am not to beleeve them with a fluctuation of mind to casheere the truth of them , to morrow , and the next , and the third morrow . but you say , i doe beleeve non-fundamentals as they are revealed , now they are not revealed to me in the word , in that measure and degree of clearnesse and evidence of light , that fundamentall points of faith are revealed , therefore i may lawfully beleeve these non-fundamentals , which are lesse evidently revealed , with a reserve , that , upon the supposall , i see i had an error of judgement in taking them to be truths , whereas now i see them to be untruths , i doe renounce them ; but because fundamentals are clearely revealed , i am to beleeve them , without any reserve at all . answ. the degrees of revelation and proposals of truths to our minds , lesse or more , evident , or lesse evident , so they be revealed by god , in a sufficient measure of evidence , they free us from obligation of faith , in tanto , non in toto , as is cleare , john . . if i had not come to them , they should not have had sinne , the sin of unbeliefe , and in such a measure ; yet if god reveale these non-fundamentals , though not so perspicuously as he revealeth fundamentals , we are obliged to know them and beleeve them with certainty of faith , and upon this formall reason , because jehovah speaketh them in his word , no lesse then we are obliged to know and beleeve fundamentals : for our dulnesse and blindnes of mind doth not licence us to beleeve what god revealeth to us in his word with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a fluctuation of mind , no more then the naturall man is licenced to beleeve the fundamentals of the gospel with doubting , because they come in under the capacity of his understanding , as foolishnesse , cor. . . but , say you , upon supposall that our darkened hearts doe not see these non-fundamentals clearely , we are obliged to take their meaning and sense , with a reserve , and so to receive and entertaine the truths of these non-fundamentals , as we leave roome , upon supposall of our misapprehensions , to retract our judgement , and to beleeve the contrary of what we once beleeved , and this bindereth not but that we are simply and absolutely obliged to beleeve the non-fundamentalls . answ , if we be simply and absolutely obliged to beleeve non-fundamentals , though they be not so clearely revealed to us as the fundamentals , as no doubt we are , then doe we contrary to the morall obligation of a divine precept , and so sinne in beleeving , with a doubting and hesitation , of that which god hath revealed in his word : and when we beleeve gods truth with a reserve to retract our judgement , when a cleare light shall make naked to us our error , that revealed error , if revealed to be an error , by the lord speaking in his word , doth clearely evince that god never revealed , nor meant to reveale in his word , the former truth that was beleeved with a reserve , for god cannot reveale things contradictory , and out of the mouth of the lord commeth no untruth : therefore god in these non-fundamentals revealeth to us but one thing to be beleeved , and that absolutely without all reserves , for god can no more shine with a new light , to delare the contradicent of what he hath once revealed as truth , then he candeny himselfe , or lie ; which to assert were high blasphemy : and if the first truth of the non-fundamentall doe onely appeare truth to our understanding , and be no such thing , but in it selfe an untruth , then doth the god of truth reveale no such thing . . upon supposall that we see not the truth of these non-fundamentals clearly , we are neither to beleeve with a reserve , nor to beleeve them absolutely , nor yet are we to suspend our beliefe , because i conceive all the three to be sinfull , and we are never obliged to sinne , but we are obliged to know and beleeve simply without all reserve , having laid away our darke and confused conscience , and are to know clearely and beleeve firmely that god speaketh this , not this in his word ; nor , because i doe fluctuate about the truth of these non-fundamentals , am i obliged to follow in non-fundamentals the endictment of a fluctuating conscience , seeing holding the plenitude and plenary perfection of gods word , the lord hath no lesse manifested his will , in setting downe superstructures and non-fundamentals , in his word , then he hath revealed his mind to us in fundamentals . but our brethren prove that we may tolerate one another in diverse and contrary opinions about non-fundamentals , from phil. . . let us therefore , as many as be perfect , be thus minded : and if in any thing yee be otherwise minded , god shall reveale this unto you . . neverthelesse , whereunto we have already attained , let us walke by the same rule , let us mind the same thing . now there is nothing more opposite to this rule , then the practises of some , who will exclude and allow communion in nothing , where there is difference in anything . the labours of davenant and others in this needfull case of syncretisme and pacification in those times are very seasonable . i answer , i distinguish three things that may be judged the object of syncretisme or mutuall toleration . . fundamentalia , fundamentall points . . supra & circa fundamentalia , things that are builded on the foundation or superstructures , or things about the foundation , as many positive and historicall things that cannot result by good consequence off , or from the foundation , as that there were eight soules in noahs arke , and some rituals of gods institution in the sacrament of the supper and baptisme , &c. . praeter fundamentalia , things meerely physicall , not morall , having no influence in gods worship at all ; as such a day for meeting of an assembly of the church , wednesday rather then thursday ; a cloake when you pray in private , rather then a gowne ; these have , or contribute of themselves no morall influence to the action , as in what corner of your chamber you pray in private , these are meerely indifferent , and tolerance in these i would commend . it is true , there is a strict connexion often betwixt the physicall and the morall circumstances , so as the physicall circumstance doth put on , by some necessity , a morall habitude and respect , and then the physicall circumstance becommeth morall , as in what corner of your chamber you pray , it is meerely physicall and indifferent , but if that corner that you pray in , cast you obvious to the eyes of those who are walking in the streets , that they may see and heare your private prayers , then the place putteth on the morall respect of a savour of some pharisaicall ostentation , that you pray to be seene of men ; and so the circumstance now is morall , and is to be regulated by the word , whereas the circumstance that is meerely physicall is not , as it is such , in any capacity to receive scripturall regulation , nothing is required but a physicall convenience for the action . now for fundamentall superstructures , for things about the foundation , in so farre as they have warrant in the word , to me they oblige to faith and practises , in so farre as the lord intimateth to us in his word , either expressely , or by good consequence , that they are lawfull . now i may adde to these , that there be some things adjacent , circumvenient , circumstantiall to these fundamentals , superstructions , and others that i named , wherein mutuall tolerance is commendable ; nor doe we thinke any church reformation so perfect as that reformers have not left it in some capacity more or lesse of receiving increase and latitude of reformation ; but truely i doe not see the consequence , that therefore in all points not fundamentall the conscience must be of that compliable latitude of kid-leather to take in , and let out , so as none of these superstructures or non-fundamentals are to be beleeved but with a reserve , that you take them to day as gods truths , and are in capacity to beleeve their contradicents to be gods truth to morrow . and for the place , phil. . . . the sense given by zanchius pleaseth me . we that are reputed perfect , let us all think and mind this truth that i write , to contend for the price of the high-calling of god ; and if any mind any other thing contrary to , or diverse from my doctrine , god in his owne time shall reveale it to him . zanchius saith , deus id quoque revelabit suo tempore , nempe an falsum sit vel verum . god shall reveale it to him in his owne time , whether it be true or false : to which part i doe not subscribe ; that god shall reveale to any other minded then paul , whether his doctrine be true or false , for that may inferre a possibility that paul taught in this point , or in the matter of ceremonies , something false : but the meaning is , god shall make him know by the revelation of truth , that what i have taught is true ; and he addeth as zanchius , estius , cornelius à lapide , s●lmeron , yea our owne calvine , marlorat , and others , upon this condition , that they walke with us in peace and concord , according to the 〈◊〉 the gospel : and that these words are a condition , i beleeve , because christ saith , john . . if any man will doe his will , he shall know of the doctrine whether it be of god , or whether i speake of my selfe . but i see nothing here that reacheth the conclusion that we deny ; it will beare this indeed , if any man be otherwise minded , and thinke that paul hath not delivered sound doctrine , either concerning our pressing forward toward the prise of the high calling of god in jesus christ , or concerning ceremonies ; that is , if any man beleeve untruths contrary to pauls doctrine , let him beleeve these untruths , leaving roome to gods light , to bow downe under truths feet , when god shall reveale that pauls doctrine is true , and that his thoughts diverse from pauls doctrine was misapprehensions and errours ; but there is nothing here , that if any beleeve true non-fundamentals , he is to beleeve them with a reserve , that if god , with a new light , shall appear , to discover these truths to be untruths , he shall change his mind . now the supposition is vaine , and as unpossible , as to say , god can contradict and belie his owne truth , nor is there any word of toleration of sects in the text . yea , but ( say they ) paul professeth to walke according to the rule to which they 〈◊〉 all attained , with those who are contrary minded . ergo , we are to tolerate and to keepe peaceable communion with those who are contrary minded in opinions , and disagree from us . answ. marke , i pray you , that paul doth not say he will walke with them , and keepe communion with them simply ; but onely , . while god shall reveale their error , and by his light make them see that pauls doctrine is true . . so in other things , they be of one minde with paul , as perfect men should be : and so i thinke paul doth indeed condemne separation and breach of love for diversity of opinions in some things ; and we doubt not , but if the servant of the lord should with gentlenesse instruct malicious opposers of the truth , and wait on them to see , if god , peradventure , will give them repentance , to the acknowledgment of the truth , tim. . , . farre rather should paul walke with those that are perfect according to the same rule , though they be of another mind ; but it followeth not that those who are of another mind from paul , should , obstinately continue in that mind , after that god hath by writings and dispute convinced them of their error . . it followeth not that their ob●tinate continuance in their error should alwayes be tolerated , and never censured , especially if it be such an error as causeth divisions and offences , rom. . . for then such should be avoided , saith paul , in that same place . . it followeth not that we are to beleeve no superstructures or non-fundamentals , but with a reserve : it is observable that paul speaketh here of those who beleeve errors and doctrines contrary to pauls doctrine ; now consider then the force of the argument , those who beleeve errors contrary to pauls doctrine , have no certainty of faith , that what they beleeve is true , and therefore must beleeve with a reserve , leaving roome to new light ; therefore those who beleeve any true superstructures and any non-fundamentals , have also no certainty of faith , but must beleeve with a reserve , that when light shall appeare , they shall beleeve the contradicent of what they now beleeve , there is no force in this connexion . it is just like the question betwixt us and the papists , whether a man can be certaine with any divine and infallible certainty that he is in the state of grace and salvation . papists say hypocrites beleeve that they are in the state of grace , and yet they have no certainty thereof , ergo , ( say they ) the regenerate beleeving that they are in the state of grace , can have no certainty . this is a very ill consequence , for a sleeping man is not certaine whether he be dreaming or waking . ergo , a waking man knoweth not whether he be waking , or not . so a distracted man hath no certainty that he is as wise as seven men who can render a reason ; therefore a man sober in his wits knoweth not that he is in his sober wits : these be poore and loose consequences . it is true , when we beleeve some alterable circumstances of some things rather about , then in doctrine and discipline , which are disputable , and to us both sides have great probability , we have not certainty of faith , and possible here in our opinions learned and holy men ; yea and whole churches may looke beside their booke , and be deceived ; and these we take not to be the subject of a sworne confession of faith , and here we grant a [ non liquet ] on both sides , and doe allow some graine weights of reserve to persons and churches , to retract in those things : but hence it is badly concluded that we beleeve these non-fundamentals of discipline , for which we have certainty of evidence from gods word , with a reserve , and with a loosnesse of assent and credulity to beleeve the contrary to morrow ; for so the same argument should militate against the certainty of faith in some fundamentals : for a person , yea any particular church may erre in denying the resurrection of the dead , as some did in the church of corinth ; and christs disciples , though true beleevers , doubted of his rising from the dead , john . . peter and the disciples doubted of christ dying for the losed world , mat. . , . luke . , . and because any true beleever may fall in that temptation and weaknesse , as to deny all the articles of faith , taken divisively , for they may deny this or this article fundamentall , ( though i doe not thinke a regenerated person can deny the whole systeme and body of fundamentals collectively ) it shall follow by this argument that regenerated persons and particular churches are to beleeve some fundamentals with a reserve , and keeping roome for light to beleeve the contrary , and so if this argument be good , wee have no certainty of faith in beleeving any one fundamentall article its alone . nor can nathan or samuel have certainty of faith in beleeving their owne prophecies flowing from the immediate inspiration of the spirit ; but they are to beleeve them with a capacity to receive the faith of the contradicent prophecies , because nathan had no certainty of faith in commanding david to build the temple ; and samuel had as little certainty in pronouncing eliah to be the lords annoynted . another doubt against this is , that if any , out of weaknesse and meere tendernesse of conscience , deny some superstructures , which are indeed scripturall truths , they are not to be counted hereticks , because out of weaknesse , not out of obstinacy they erre , nor to be censured with excommunication or censures of church or magistrate , and therefore in these we are to beleeve truths , with a reserve , and to tolerate the contrary minded , if they agree with us in fundamentals . answ. that this may be answered , . the object of these opinions would be distinguished . . the persons , weak or strong . . the manner of refusing instruction , or of admitting light , of meere weaknesse , or of obstinacy . for the first , if the matter be faultlesse or light , as eating meats or not eating meats , in time when they are meerely indifferent , and the person weake and scarce capable of disputation , he is to be tolerated , and not received into knotty and thorny disputations , about things indifferent : for so paul rom. . is to be understood , when he will not have the weake taken in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so michael strove with the angel disputing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : if the matter concerne an institution of christ , and our necessary practise in a church , and the party be not weake . it is a question what maketh obstinacy , and what tendernesse and weaknesse , a turrecremata saith , he who is ready to yeeld to light , is not obstinate , b scotus , grosse ignorance , c canus saith , affected ignorance maketh obstinacie , d malderus saith that grosse ignorance may leave a man ready to yeeld to the information of the church , e alphonsus a castro saith better , he is obstinate who . defendeth an opinion against the scripture , or , saith he , ( which is his error ) against the definition of a generall councell , or of the pope . . who being admonished doth not amend . . who seeketh not resolution from the learned , with a purpose to render himselfe truths captive . . who sweareth that he shall adhere to the end , to that opinion . by the light and knowledge of the holder of the opinion , it may be collected whether he seeketh truth , and is ready to yeeld himselfe and his understanding thereunto : and except the point be fundamentall , it can hardly be judged heresie : if the point may be holden without any scandall , or breach of peace , much tolerance is required where error seemeth to be a temptation to holy men , but finall tolerance , and unlimitted , where the party is of great knowledge , and hath sway in the minds of many , to prevaile to draw others after him , is harder . object . but hee that serveth god in these is acceptable to god , rom. . . and if a man judge some doctrine to bee error , though it bee no error , yet to him that so judgeth it is error ; if hee suffer death for that hee judgeth truth , hee suffereth for righteousnesse , being truth in his judgement , and therefore libertie of conscience is to bee given to all sects ; christ would not forbid a man that preached in his name , to preach , though hee did not follow him , mark. . . luk. . . the best way to hinder sects is to re●ute them by the scriptures , and not to set decrees of synods to others , because that is done already by christ and his apostles ; for gods judgement shall still bee on you , while you establish christs jubilee , and freedome of consciences , luke . . answ. let none thinke that these bee the words of our brethren , but of a certaine anabaptist , and of arminians and socinians who object the same ; for paul , rom. . . hee that serveth god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to bee understood ( as the context teacheth us ) that is , that they relate the words going before , v. . hee who serveth god in righteousnesse , in peace , in joy of the holy ghost , the meaning is not that hee is acceptable who serveth god in following the inditement of his light and conscience , because it is his conscience , for then some should please god in sinning against god. but it is a point worthy our consideration , what tie and obligation an erroneous conscience layeth on men : hence with correction these considerations . . the true cause why an erring conscience obliegeth to abstinence from the fact in the case of error and misrepresentation of conscience , is , . because conscience is the nearest divine principle of our morall actions , and standeth in the roome of god , and therefore hee who doth any thing against the very erroneous ditement of conscience , is hence convinced to have a perverse will to sinne against the majestie of god , because hee who should beleeve usury to bee theft , ( though we should suppose with calvin and other great divines usurie to bee in some cases lawfull ) should yet take usury , hath a the●teous will in that , and doth steale . . because the oblieging law of god is not applyed to our actions at all , but by the interveening actuall use of our conscience ; see f pirerius . . consideration in the question , whether an erroneous conscience doth obliege a man , or no. it is taken for a thing out of controversie , yea that this is no question at all , whether or no doth an erroneous conscience so bind , that we can doe nothing against the standing enditement of an erring conscience : for the scripture is cleare in this , rom. . . i know and am perswaded by the lord jesus , that there is nothing ( of meat-kind now under the gospel ) uncleane ( or unlawfull to eat ) of it selfe , but to him that esteemeth any thing to bee uncleane , ( in the light of his il-informed and erroneous conscience ) to him ( so thinking ) it is uncleane , that is , to this man now under the actuall darknesse and errour of an ill-informed conscience it is not lawfull to eat , but hee must abstaine from eating , not simply from eating , but from eating , ●●li modo : so all who have commented on the place , calvin , beza , par●us , rollocus , &c. and of the fathers , all who either commented on , or handled the text occasionally , as theodoret , chrysostome , basilius , augustine , cyprian , ambrose , origen , anselm , all the popish writers , lyra , hugo cardinalis , aquinas , toletus , pirerius , estius , cornelius a lapide , &c. yea g adrianus , h vasquez , i pezantius , say it is manifestly against the scripture , and hereticall to say , it is no sinne to doe contrary to the commandement or prohibition of an erring conscience . . hence the conscience carrieth to the agent from god a twofold obligation most considerable here ; . one from the action it selfe to be done , or not done ; and this commeth wholly from the oblieging law of god , and not from the conscience : there is another obligation that consisteth not in the action , and commeth not from the action , but in the manner of doing , and this obligation commeth from conscience it selfe , and that is that we doe nothing , in such a manner , that is against the light or inditement of our conscience : for this is an imbred rose & flower of divinifie and majestie that groweth kindly out of conscience according to that high place of some sort of royaltie , that it hath to bee something of god , a little breast-god , a little deputie and judge not to bee contemned ; so when a proconsull bringeth to mee a forged commandement from my soveraigne and prince , i may receive it with non-obedience , if i know it to bee a forgery , but i am not to despise and put any note of disgrace upon the proconsull , be cause hee is in respect of his office the deputie of my soveraigne , though in this particular mandat , hee doth prevaricate , and not represent the soveraigne power and prince , whose deputie otherwayes he is , by vertue of his office ; so is this the deputed royaltie of conscience , that it standing to me , bic & nunc , as representing a message from god , though it represent it falsely , that i can doe nothing in the contrary , that deputry and message standing actually in vigor . . i desire that these two obligations of conscience bee carefully kept in mind ; hence i say , that conscience carrying the former obligation of gods law , from which formally the action hath its lawfulnesse , and in an eccentrick and irregular discrepance from which , it hath its unlawfulnesse , it doth not obliege mee to the action , because it is conscience simply ; for when it offereth an action to mee as lawfull , which in very deed , and a parte rei , in it selfe is unlawfull , i am not oblieged to that unlawfull action : for as god hath given to no ruler made of clay , any royall power to bee a tyrant and to destroy , where as his office is as a father to save and governe ; so hath not god given to conscience any power to obliege me to sinnes ; yea and conscience remaineth conscience , when it representeth forged and illegall mandates under the notion of things good , even when men love to goe to hell by reason , yet in that false representation conscience is not gods deputie ; therefore though if a man judge some doctrines to bee errors , though they bee in themselves truths , to him that so judgeth they are errors , yet are these truths not to bee rejected simpliciter and absolutely , by him who judgeth so , ony they are to be rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in some respect as they come in under the notion and garments of errors ; & also , if any suffer death for an error which in conscience he conceiveth to be truth , that error is to him truth . distinguo : it is to him truth , that is ; he conceiveth and dreameth that it is truth ; that is most true : but to him it is truth , that is , it ought to bee beleeved by him as truth , and practised as lawfull ; that is most false : for it ought to bee rejected both in point of beleefe , and in point of practise , and the erroneous opinion thereof should bee rejected , and therefore if hee receive it as truth , and professe it , and die for it , hee dieth not for righteousnesse sake , but hee dieth for errour , and for the dreames of his owne head , and so is not blessed as one who dveth for righteousnesse ; for this vaine reason saith , . that it is no sinne for the mind to beleeve a lie , to bee a divine truth : and it is righteousnesse upon the beleefe , whereby i beleeve a lie to bee a truth , to suffer for a lie under the notion of a truth . both these are false : the former is false , for the mind is under gods oblieging law to conceive aright of all divine truths , as all the faculties of the soule are under a law. . the latter is false , for to beleeve lies as divine truths , and suffer for them , because the erring conscience saith they are divine truths , is not righteousnesse , but sinfull credulity , and blind zeale . . because wee are not to beleeve what our conscience dictateth as truth , under this formall reduplication , because our conscience thus doth dictate , and saith it is truth , but because gods spirit saith to our conscience , it is a divine truth ; not because our owne spirit and our owne dreaming and mis●ed conscience saith so . this is the controversie betwixt us and papists , anent the authoritie of gods word , but with a little change , for our conscience or the testimony of our conscience as such , is no more the formall object of our faith , and the formall medium and reason why with a divine faith i beleeve a divine truth to bee a divine truth , then the testimony of the church or the pope is the formall reason of my faith ; so an ●baptists make a pope and an infallible spirit of their owne conscience : but the whole formall obligation tying mee to receive this , and this point as a divine truth , is because god hath revealed it in his word ; the consciences representing of it is but a necessary condition of my beleeving , but not the formall object of my beleeving : the conscience is the cause why i beleeve it , tali modo , after a rationall way , and by the evidence of practicall reason , but it is not the formall cause why i beleeve it simpliciter ; for papists , arrians , macedonians , and the most detestable hereticks have consciences representing to them fundamentall truthes , as lies and untruths , and have died for these lies , did they suffer for righteousnesse for that ? and yet to their judgement that which they suffered for was truth . all the legall obligation is here from gods law , not from our conscience . arminians , socinians , anabaptists imagine that our conscience is the nearest rule of our actions , which is most false ; our present judgement is never a binding law to us for the time to come , no not when we beleeve fundamentalls ; gods word , because it is gods word , is a binding law onely ; our judgement is regula regulata , and not regula regulans , to be led , and not a leading or binding law to us ; for conscience , because conscience , is no more a pope to us , then the dictates of the bishop of rome speaking out of his chaire , can captivate the conscience of any man ; and malderus g holdeth that our opinion is a law , according to h ambrose , and hee correcteth himselfe , and saith our opinion or conscience ( non tam legem esse , quam legis quaddam praeconium , promulgationem , insinuationem ) is not so much the law of god , as the promulgation of gods law : but hee addeth , ( which maketh the businesse as bad ) and saith , promulgatio legis recte dicitur obligare ; but the truth is , the promulgation of the law doth not obliege , for who can say that the law hath an oblieging power from the herald his act of proclaiming , reading or declaring the law ? the promulgation of the law is an approximation of it to the understanding of the people , but the law of man hath its oblieging power from the honesty of the matter of the law , and it hath its obligation to punishment not from the herauld , but from the authoritie of the law-giver . and our conscience doth onely promulgate gods oblie●ing law , but it layeth not on us the oblieging power , except wee speake of an oblieging power in the manner of receiving and beleeving the law of god , that is , ( as i said ) that wee receive not as a truth what god proposeth as an untruth , or that wee receive not as a lie , what god proposeth as spoken by himselfe , for that is to receive truths against the light of our conscience . and when ambrose calleth our opinion an obliging law , he speaketh ( as augustine often doth ) of the law of nature , which is that habituall opinion naturall that wee have of right and wrong , or of the ●aw written in our heart . i would not here distinguish betwixt ( recta ratio ) right reason , and ( vera ratio ) true reason , for some make right reason the nearest rule of our actions , so as the action is lawfull , it our conscience perswade to it , though the action swa●ve and decline from gods law , for to mee reason is never right which is not true and agreeable to gods law. it is objected , if one shall beleeve it is lawfull to kill a protestant king , because it is good service in god , to kill a heretick ; ( as there bee good store of consciences of this mettall amongst the nation of jesui●es ) if hee kill him not bee sinneth against god , because be sinneth against the light of his conscience by the sinfull omitting of good service to god , and if bee kill him 〈◊〉 sinneth also in committing murther , both against the sixt commandement , and also against the fist , which commandeth to honour kings ▪ out of which it must follow that either an erring conscience , because it is conscience , obliegeth us to doe that , which because wee doe it , in obedience to an erring consceence , now leaveth off to bee sinne to the actor under this condition of conscience ; or then that there may bee such a perplexitie wherein a man by way of contradiction , whether hee doe such ●n all , or doe it not , is necessitated by gods providence to sinne , which absurdity shall make god the author of sinne . answ. there is no necessitie by way of contradiction , that a man thus perplexed must sinne , whether hee doe or not doe such anaction : for i give easily a third case different from both , for such a perplexed jesuite is neither oblieged to kill the prince , nor yet to abstaine from killing in such a perplexed manner ; but hee is oblieged not to kill the lords annointed , tali modo : hee is oblieged to abstinence , but not to abstinence tali modo , such a way , for hee is oblieged to lay aside his erroneous and hereticall conscience , and so to abstaine from killing with a well informed conscience : for no man is brought under a lawfull perplexitie to sinne , but men may bring themselves under sinfull perplexities of conscience , which is not to bee fathered upon the holy lord , who hateth sinne with a perfect hatred . i answer to the places , mark. . . and luk. . they be manifestly corrupted , for the man who cast out devills in christs name , and followed not christ , was not a man who followed the light of an erroneous conscience , who thought it service to god to cast out devills in christs name , and not to follow christ ; for hee was not oblieged to follow christ as the disciples followed him , except he had had the same command to follow christ that the apostles had , which wee read not of ; nay it is most like if it had beene the error of his conscience not to follow christ , then should christ have rebuked it , but christ did not rebuke it in the man , but directly insinuateth , v. . that the man was with christ , and a spirituall follower of christ , though hee did not in such a bodily way follow christ , as did judas and the eleven ; and it was the fault of the disciples to tie all the duties of a disciple , casting out devills in christs name , to a bodily following of christ , which was their pride . . it is a good way , to refute sects , and erroneous opinions by scriptures , and so is it a good way to convince an incestuous man of the hainousnesse of his sinne by scriptures , and to convince hymeneus and alexander of their blasphemous opinions by scripture , for scripture layeth open the vildnesse of sinnes and here●es : but it doth not follow , therefore it is not also a good way to deliver incestuous persons , and blasphemets to satan , that the spirit may bee saved in the day of the lord , and that they may learne not to blaspheme , cor. . . tim. . . preaching of the word is one meane to beare downe sects and erroneous opinions , but it taketh not away , but establisheth church-discipline as another meane , and the one is subordinate to the other : if matth. . an offending brother can bee convinced and brought to repentance by the power of the word ( as all rebukes must bee from the word ) it is good , but if he remaine obstinate in his offence , christ will have the man excommunicated , and esteemed a heatben and a public●n . . it is a vaine thing to say that god hath refuted all here●●s in the word , and therefore there is no need of synods to refute them , and to make determinations on the contrary , for it was certaine that the word of god had refuted the necessitie of circum●ision and of observing moses his law , as peter , james , paul , act. . doe strongly prove from the word of god and the word of god condemned the eating of things strang●●● , and of things sacrificed to idolls in the case of scandall ; therefore none of sound judgement will inferre that the determination of a synod , such as is act. . . is not necessary ; yea because the bookes of moses condemned the sadduces in their epicurith opinion of denying the resurrection of the dead , i hope it is not for that superfluous for christ out of moses his writings to determine and prove , matth. . that the dead must ●i●c againe ; you may by as good reason say , nothing should bee determined in preaching , nor in writings , because all these are already determined in the word , by the lord , his prophets and apostles : this shall close evert all ministery , ( as s●inians doe ) especially now after the cannon of the scripture is closed , for they use the same very arguments against the necessitie of a ministery , because now the gospell is fully revealed , there is no necessitie of a sent ministery , as was in the apostles time : so teach a andr. raddeccius , b smalcius , and c the arminians . and lastly , it is a vild abusing of scripture to say that the accept th●e yeare of the lord , of which christ speaketh , luk. . , ● . is that jubilee yeare of libertie of conscience to all sects of papists , arminians , socinians , anabaptists , &c. . because a libertie of hereticall and blasphemous opinions of god , his nature , worship , and word , cannot bee the acceptable yeare of the lord which christ as mediator came to proclaime , esa. . . for that is licence , not libertie ; christs acceptable yeare , fsiy . is the spirituall jubilee of remission of sinnes , and eternall redemption proffered in the gospel , and really bestowed upon the meeke , the broken hearted , the captives , the prisoners , the mourne●s in zi●n , and those whom christ is sent to comfort , and to clothe with the garments of praise ; but hee is not sent to comfort macedonians , sabellians , papists , socinians , &c. because they are sectaries , and doe adhere to their rotten and false grounds of divinitie ; for then libertie of conscience should have beene a mercy purchased by christs death , and arius should obtaine by christs death a power to bee an arian , and to deny the divinitie of jesus christ. . in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultio , a revenging , is an allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naeham , consolatus est , for this yeare was to the beleevers nechama , or consolation , and to unbeleevers nekama , a revenge or a vengeance , which cannot sort with sectaries . . the acceptable yeare is as paul expoundeth it , cor. . . the acceptable time of the gospell , and the day of salvation , and as d hugo cardinalis expoundeth it well , the time of the fulnesse of grace under the gospel , and that which is called , esay . . the day of salvation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratson , the day of good will ; and so e beda , f toletus , g cyrillus , h and the jesuit salmeron and i glossa ordinaria expoundeth it faith and salvation , k procopius the day of the lords incarnation , as l hieronymus expoundeth the day of vengeance opposit thereunto , to bee the day of damnation ; and m lyra the yeare of christs suffering , in which christ is pleased with mankind . quest. iii. whether the jesuited lysimachus nicanor , and the author of the survey of discipline , doth with good reason impute ●● the church-government of the reformed churches , the eversion of the 〈◊〉 magistrates power ●n matters ecclesiasticall ? there came to the light of day , a night-peece of darkenesse , anno . a pamphlet by one lysimachus nicanor , acting the person of a ●esuite , but better resembling ● is nature , against our blessed reformation , imputing to us treason to kings , as the popish author of the survey had ledde the poore man : a both of these , as jesuites , doe raile against calvin , beza , and the geneva-discipline , as becanus , suarez , uasquez , bellarmine , gre●serus , and other their doctors and teachers doe leade them . that i may adde to what i have said before , i desire the reader to eye and consider these distinctions . . b paraeus teacheth that there is a double church-power , one internall and proper , as to preach , hinde , and loose , to administrate the sacraments , &c. this is not in the prince : and there is another improper and externall , which is exercised about church-matters , and church-officers : and this distinction is grounded upon that saying of constantine the emperour to the bishops , as c eusebius relateth it . . an externall power about matters ecclesiasticke is three-fold . . a power of order and jurisdiction about the externall , or rather in the externall acts of the church , which are visible and incurreth in the 〈…〉 , as to preach , baptize , and these , ( as saith that learned and d worthy preacher at middleburgh , guliel . apollonii ) doe properly pertaine to the spirituall and proper church-government , and without controversie doe not belong to the prince . . a power externall about church-matters , which is objective , in respect of the object , sacred or ecclesiastick , but improperly , and by a 〈◊〉 enely ecclesiasticke , and essentially and in it selfe politick , such as we hold to be the magistrates power in causing church-men doe their duty in preaching sound doctrine , and administrating the sacraments , ●cording to christs institution , and punishing hereticks and false teachers . . some have devised a mixed power ecclesiastick , ( as henric. e salcobrigiensis ) whereby the prince is the head of the church , and hath a nomotheticke , and legislative power , in things ecclesiasticall : and this is not onely objective in respect of the object ecclesiasticall , but also subjective in respect of the subject , ecclesiasticall , in respect that the prince by vertue of his civill office , as a king may ordaine prelats , and make lawes in church-matters . distinction . . there is a twofold power in a king , one in a king as a king , this is alike in all , and ordinary , regall , coactive ; whether the king be a heathen , a turke , or a sound beleeving christian . there is another power in a king , as such a king , either a king and a prophet also , or as a propheticall king : and this extraordinary power was in solomon and david , to write canonicke scripture , and to prophecie , and is not properly a kingly power : or there is in a king as such a king , even as a christian beleeving king , an other power ordinary indeede , but it is not a new regall power , but potestas executiva , a power or a gracious hability to execute the kingly power that he had before as a king ; so christianity addeth no new kingly power to a king , but onely addeth a christian power to use , inlarge , and dilate the kingly power , that he had before . distinction . the magistrate as a magistrate is a politicke head and ruler of the common-wealth , but as a christian he is a member of the church . . the kings power as king in things ecclesiasticke , is not servi●e and meerely executive , as the churches servant , to put their decrees in execution , but it is regall , princely and supreame . . the object of the kings power is not simply a peaceable life , and externall peace of humane societies , but also honesty and godlinesse , but to be procured by a civill , politicke , regall and coactive way , by the sword of the secular arme , as the object of the church power is honesty and godlinesse to be procured by a ministeriall , ecclesiasticall , and spirituall power , without any forcing of men by externall power . . the end of kingly power , de jure , by gods right and divine law , exintentione dei approbativâ , is godlinesse , but the end of kingly power according to its essence , and de facto , is a quiet life , though it attaine not godlinesse , as it doth not attaine that end , nor can it attaine it , amongst pagans , and yet there is a kingly power in its essence , whole and intire amongst pagans , where there is no godlinesse , or christian religion . . there is in heathen kings a regall and kingly power to establish christian religion and adde regall sanctions to christian synods , though there neither is , nor can be , during the state of heathen paganisme , any christian religion there ; this power is essentially and actu primo , regall , yet as concerning execution , it is vertuall onely . . there is a difference betwixt a royall command under the paine of 〈◊〉 punishment , with a royall power to punish the contraveners 〈◊〉 ecclesiasticke , and a nomotbeticke power to make church lawes ; 〈…〉 hath the former power , but not the latter . . if the royall power be of that transcendent and eminent greatnesse , as to make lawes in all things , belonging to church 〈◊〉 , and so as f camero must be heard , saying , that the ●ing is the supreame ruler , and church-men be as servants , and instruments under him , and doe all in the externall government of the church by vertue of the kings supreame authority , the king is not much honoured by this ; for they must say that the king in the physitian giveth dregs to the sicke , in the plow-man laboureth the earth , in the fashioner seweth and s●a●eth garments , whereas paraeus g who without reason also giveth to the prince a nomothetick power in church-matte●s , doth except some things that the prince cannot doe , sometimes for want of right and law , other sometimes for want of knowledge , sometimes because it is against the dignity of his majesty , as in sordid and base arts . . the power of governing the church of the jewes , though it was ordinarily in the priesthood , the sonnes of aaron , whose ●ippes did preserve , ex officio , knowledge , mal. . yet as the prophets were raised up by god , extraordinarily to teach , they 〈◊〉 by that same extraordinary power did governe , and therefore though the kings of israel were not priests , yet without doubt some of them were prophets , and as prophets they did prophecy , and as prophets determine many things of government , by that same extraordinary power by which some of them , to wit david , and solomon , did prophecy , and pen ca● ni●k scripture . . there is one consideration of abuses and heresies manifestly re 〈◊〉 to gods word , and another of those things that are ordinar● 〈◊〉 〈◊〉 . in the former there is no neede of the churches ministeriall power of condemning them , and therefore ezechias , jos●as , asa , ●●osaphat , did manifestly by the light of nature , and gods word 〈◊〉 abuses , and idolatry in gods worship without the churches 〈◊〉 , seeing the church representative was guilty of these cor 〈◊〉 us themselves ; but in the latter , seeing the kings place is to com 〈◊〉 and compell by externall force and bodily punishments , and it is the churches part to teach , inserme , binde , and loose , therefore the king can make no church canons . hence our first conclusion . the christian magistrate as a christian is a member of the church , but as a magistrate he is not formally a member or part of the church . . because he is neither a pastor , doctor , elder , nor deacon , as is cleare to any , for these offices were compleate in the church without the magistrate , ephes. . . else christ ascending to heaven should have given kings , for the edifying of his body ; neither is hee as a magistrate a part of the company of beleevers . . because then all magistrates as magistrates should bee professors of the faith , which is knowne to bee false . . because the magistrate , as such , is the head of an externall politick civill societie , not of christs body . . the magistrate as a magistrate wanteth such things as essentially constituteth a member of the church , as a magistrate onely hee hath neither baptisme , profession , nor faith , because then heathen magistrates should not bee magistrates , the contrary whereof the word of god saith , jeremiah in gods name commanded to obey the king of babylon , and paul commanded to pray for kings and heathen magistrates , tim. . . hence let us have leave to deny these , ( hee who is the churches nurs-father , is the churches father , and a part of the family . ) . ( whose office it is to cause all in the visible church to professe the truth , obey god , and keep his commandements , hee is a member of the church . ) . ( hee who is a keeper and preserver of law and gospell by his office , hee is by his office a member of the church . ) for the first : hee is a father metaphorically , and doth by an externall coactive power , and by the sword nourish the church , and therefore is not the church , nor a part of the church , ex officio , by his office , as the nurs-father is not the child , nor a part of the child , whereof hee is nurse-father ; and this , and both the other two are to bee denyed , because the magistrate doth neither nurse the church , nor cause the church doe their dutie , nor desend the law and gospell by any power that is intrinsecally church-power , but by the sword , and coactive power , which in no sort belongeth to christs kingdome as a part thereof , either as it is internall , and invisible , or externall or visible , which is not of this world , joh. ● . . . by no word of god can h salcobrigiensis , and i weemes prove , that the magistrate as the magistrate is a mixt persen , and his power a mixt power , partly civill , partly ecclesiastick , for ●● the ruler commeth in amongst the ordinary church-officers , ● m. . ephes. . . tim. . . which the word of god doth ●●ver insinuate , and hee should no lesse watch for soules , as ●●e who is to give an account to god , then other church-officers , heb. . . for the magistrates office may bee performed by himselfe alone , hee himselfe alone may use the sword in all things , which hee doth as a magistrate , as is cleare , rom. . . and pet. . . the king judging his alone , and the kings deputie sent by him judging his alone is to bee obeyed , but no church power , mixt or pure , and unmixt is committed to any one man , but to many , as to the church , matth. . . cer. . . . cor. . . the magistrate as the magistrate hath a civill dominion ever the body , goods and lives of men . . and hath the sword to compell men to doe their duties . . and compelleth to externall obedience , and leadeth men on to godlinesse and to eternall life , by externall pompe , force and the terrors of bodily and externall punishment , and his warfare is carnall , a● the k scripture doth prove ; but the church , and members of the church as they are such , have no majoritie of dominion , pet. . , . luke . . . over the body , and goods , and blood of men . . they have not the sword , nor power of the sword , joh. . . john . . luke . . . cor. . . . the church as the church dealeth by the word of admonisting , teaching , rebuking , excommunicating , praying and requesting , as the l scripture cleareth : therefore the power of the church and the power of the magistrate must dister in spece and nature . . if the magistrate be a chiefe member of the church , as a magistrate with mixt power to make church-lawes , then is the church not perfect in its beeing , and operations , to obtaine the end convenient to the church as the church , so long as it wanteth the magistrate , because it should bee made defective , and not able to exercise all its operations for the edification of christs body , and gathering of the saints , ephes. . . without this principall member , especially seeing the magistrate is alleadged to bee a member , or integrall part of the church , such as the head or eyes , otherwise without this , or that professor , a church may be perfect , as an army may be perfect , without this or that common souldier , but wanting a leader it should not bee perfect . but so it is that the church is and was perfect in its being , and operations , without the civill magistrate ; the church of corinth where the magistrate was a heathen , and a pagan , cor. . , , . is yet a church sanctified in christ jesus , called to bee saints , cor. . graced , v. . inriched by christ in all utterance and knowledge , v. . comming behind in no gift , v. . with power of excommunication which attaineth its proper end , the saving of the spirit in the day of the lord jesus , cor. . . a perfect body of christ , cor. . able to edifie the whole body , cor. . . , , . having power of the seales of the covenant , cor. . , , , . so was there a perfect church-synod without the civill magistrate , act. . act. . act. . and all for the saving of the redeemed church is laid upon the eldership of ephesus , act. . , , , . without the magistrate . . if the king bee a mixt person indued with church power to make canons , and because annointed with holy oyle , capable of jurisdiction ecclesiasticall , as some say , then as hee is a king by birth , so is hee also borne with an ecclesiasticall power to exercise spirituall jurisdiction : but paul saith , all ecclesiasticall power that hee had , was given of god , not borne with him ; hee was made , not borne a minister , col. . . the power to edifie was given him , cor. . . . conclusion . wee cannot by the word of god acknowledge that difference , betwixt the magistrate , and the christian magistrate , that the magistrat as a magistrate hath a kingly power to rule over men as men , and the christian magistrate hath a christian kingly power to rule over men as they are christians . because by one and the same kingly power the king ruleth over men as men , and men as christian men , commanding by the sword and kingly power that pastors preach sound doctrin , administrate the sacraments aright , that all the church professe christ , and abstaine from blasphemy , and idolatry . hee is the minister of god for good , rom. . ergo , hee is the minister of god for all good , for a christian good , and is a king compelling to a christian good : also though the king were not a christian magistrate , yet hath hee a kingly power to command men as christians , and it is by accident , that hee cannot in that state actually command christian duties , and service to christ , because hee will not , and cannot command these duties remaining ignorant of christ , even as a king ignorant of necessary civill duties cannot command them , not because hee wanteth kingly power to command these civill things , for undeniably hee is a judge in all civill things , but because hee hath not knowledge of them . . christianitie maketh him not a king over christians as christians , for then hee could not bee their king , and were not a king over christians , so long as hee wanteth christianitie , which is false , for the christians acknowledged heathen emperours as their kings ; the people of god were to obey nebuchadnezzar , darius , cyrus , and other beathen kings . paul will have obedience and subjection due to every power , rom. . , . tim. . , , . pet. . . . . it maketh way to the popish dethroning of kings when they turne hereticks , and leave off to bee members of the christian church , which wee abhorre . . a king is parens patriae , the father of the commonwealth . now christianitie addeth no new fatherly power to a father over his children , for a heathen father is as essentially a father , as a christian father , and a heathen commander in warre , a heathen husband , a heathen master , a heathen doctor or teacher , are all as essentially commanders , husbands , &c. in relation to their soul diers , wives , servants , and schollers , as are the christian commander , the christian husband , the christian master , and christian doctor , in relation to christian souldiers , christian wives , &c. and no man can say that christianitie giveth a new husband-right to the husband , once a heathen , over his wife , that hee had not before . . conclusion . the king is not debarred as king from the inspection , oversight , and care of ecclesiasticall affaires , but the end of the kingly power , is not onely externall peace , but also godlinesse , tim. . . and in the intrinsecall end of magistracie as magistracie , is not onely naturall happinesse , and a quiet of life ; as a spalat● , and after him that learned author b apollonius saith , but also godlinesse that wee may lead a quiet and a peaceable life , in all godlinesse and b●nes●ie ; ergo , in all that may conduce to life eternall , hee is a king by office , but in a coactive and regall way . . the ruler is ( rom. . ) the minister of god to thee for good , v. . do that which is good , and thou shalt have praise of the ruler : then looke how farre good and well doing , which is praiseworthy extendeth , as farre doth the intrinsecall end of magistracy reach ; but this good , and welldoing which the magistrate as the magistrate procureth , is not onely a naturall happinesse , and the quiet life of a civill societie , but also the good and well doing of christians as christians , to wit , publick praying , praysing , preaching , hearing of the word , religious administration and receiving of the sacraments , all which the king as king is to procure ; for what ever good externall pastors as pastors doe procure , that same also , but in a civill and coactive way , is the king as the king to procure , and therefore his end as king is godlinesse , and eternall life , but he is busied about this end , after a farre other and more carnall way then the pastor , the weapons of whose warfare are not carnall . . that the kings end intrinsecall , as king , is more then externall and naturall peace , is cleare , because ill doing against which he as the minister of god , is to execute vengeance , and wrath , rom. . , . is not onely that which is contrary to externall quietnesse of the commonwealth , and the naturall happinesse of civill societies , but also that which is contrary to the happinesse supernaturall of the church as beleevers in the way to life eternall , for hee is to take vengeance upon blasphemy , idolatry , professed unbeleefe , neglect of religious administration of the seales , and the eating and drinking damnation at the lords table , which are ills not formally contrary to externall quietnesse , but which are directly scandalls , and morall ills hindering men as members of the church in their journey to life eternall ; for though men should never falle o● sinne against the externall quietnesse of the naturall happinesse of the members of a commonwealth , yet the magistrate as the magistrate is to execute vengeance upon all externall ill-doing , as blasphemy , adoring of idolls . . the magistrate as the magistrate , in the zeale of god , is to set himselfe against sinnes , as dishonorable to god , and his glory , seeing the judgement that hee executeth , is not mans , but the lords , chron. ● . . and hee is a little god in the roome of god , yea god ●●tteth judging in , and through him , psal. . v. . and therefore his end is not onely to punish sinnes , as they trouble the externall peace of the commonwealth , but all externall sinnes , that may wound the honour of god , and against which the magistrate , as he is such , is to be armed and cloathed with zeale . . those who with spalato teach that life eternall is not the end of the magistrate , as a magistrate , but onely the extrinsecall end of the magistrate , or the end of the person who is the magistrate , must foulely erre ; so it is not , in their meaning , the end of the office or kingly art to maintaine religion and pi●tie , but this is the end of the person cloathed with the office , and so they deny that god hath destined the kingly office to helpe men as christians to heaven , and to promove christs kingdome mediatory , and they must bee forced to say , god hath ordained magistracie to helpe men as men , or as they have a life common to them with the beasts , and not to helpe them as christian men , to ●●ie from the wrath to come , and obtaine life eternall , which certainly is against the honour of magistracie , b which of its owne nature is destined for the promoving of religion , else the magistrate as the magistrate is not a nurs-father in the church , nor to bring his glory to the new jerusalem , nor to kisse the sonne , nor to exalt the throne of jesus christ , contrary to the word of god. . yea they were onely to promove the church as a societie of men , and to set up the throne of justice for the second table of the law , and not a throne for pietie , and for the first table of the law , which is observed by c augustine , who will have kings to serve the lord , not onely ●●men , but also as kings , in such sort which none can doe , who are not kings , and that ●● onely in civill ●ffaires , but also in matters concerning divine religion : which passage , as d bellarmine corrupteth it on the one hand , making the king a governour of men according to their bodies , and his old father the antichrist a governou● of men according to their soules , so doth that virulent libeller e lysimachus nicanor , with no reason inferre that the king is head of the church , and hath a nomothetick power to impose the service booke , and booke of canons upon the church of scotland . but because the king as king is to promove religion , therefore f saith junius ) minos , ly●urgus , charondas , zeleu●us , and numa obli●ged men to their lawes by some colour of religion . . nor doe i thinke what is said against this by some learned men of great weight ; see g guliel . apollonius , h spalatensis , i tilenus , k daneus , l bu●anus , m professor . leidens . some say the magistrates power and the ecclesiastick power differ in the objects , the magistrates powers ( say they ) object is things earthly , and the externall man ; the power of the church is things spirituall , and the inner man. i answer , these two powers differ in the objects no question , i meane in the formall objects , not in the materiall , for the magistrate as a magistrate is a nurs-father , and keeper , and avenger of both tables of the law , and hath a coactive power about hearing the word , administration of the sacraments , idolatry , blasphemy , and the right serving of god in jesus christ , and these things are not res terrenae , earthly things , or things of this life , but spirituall things . yea the affaires of jehovah and the kings matters , chron. . . saith amesius , o are not so different , non it a disparata sunt , as that the care and knowledge of the things of god , belongeth not to the king , sed it a distinguuntur , ut in modo procurandi , rex politice suas partes agat , & sacerdos ecclesiastice suas ; the objects of the magistrates power , and of the churches power may be materially and are one & the same , but the king worketh in a coactive and kingly way , and the church in an ecclesiastick and spirituall way . for doe not both the king as king , and the church as the church , command and forbid one and the same thing ? doth not the king command the right worship of god , and forbid idolatry , and the blasphemy of god ? and doth not the church in their synodical canons command and forbid one and these some things ? yea certainly , but the king doth command and forbid by a kingly and coactive power , under the paine of bo●●lv punishment , as incarceration , exile , proscription , or death , according to the quality of the fact . and the church commandeth also the right worship of god , and forbiddeth blasphemy and idolatry , but by a spirituall and ecclesiastick power , and under the paine of spirituall and ecclesiasticall censures , as open rebuke , suspension , and excommunication ; and they differ not so in their ends , as some teach , so as the end of the church powes should be the communion of saints , and the edifying of the body of the church , which i grant is true , and the end of the ruler should be onely preservation of peace , and the externall tranquillity of the common-wealth : yea ( i say from the word of god ) that externall peace is too narrow an end , and it doth belong to the second table , the kings end as nurse-father and his a like care is to preserve the first table , and as a nurse-father , to see that the childrens milke be good and wholesome , though the milke come not from his owne breasts ; and so his power hath a kingly relation to all the word of god , and not to externall peace and naturall happinesse onely . and the king as the king , his end is edification and spirituall good of soules also , but alwayes by a kingly power , and in a coactive way , by the sword , whereas the church , are in their care of edifying soules , to use no such carnall weapons in their warfare , cor. . . for which cause p that learned p. martyr , and q 〈◊〉 parker , and also r the professors of leyden say that ministers deale with consciences of men , quoniam spiritus sanctus ( inquit martyr ) vim suam adjungit cum praedicationibus orthodoxis , the holy spirit conjoyneth the power and influence of grace with sound preaching ; and the magistrate doth onely exercise externall discipline . and parker reasoning against whitgift and 〈◊〉 , proveth well that the church visible , though externall , yet is christs spirituall kingdome , and that church discipline is a part of christs spirituall kingdome , and that the externall government of christ by discipline , is spirituall every way , according to the efficient , cor. . . according to the end , spirituall ●dification , ephes. . . according to the matter , the word and sacraments , cor. . , . according to the forme of working , by the evidence of the spirit , cor. . . . and this is the cause ( i conceive ) why great divines have said the object of the magistrates power as a magistrate is the externall man , and earthly things , because he doth not in such a spirituall way of working , take care of the two tables of the law , as the pastor doth ; and yet the spirituall good and edification of the church in the right preaching of the word , the sacraments , and pure discipline is his end . it is true , whether the blasphemer professe repentance , or not , the magistrate is to punish , yea and to take his life , if he in seducing of many , have prevailed , but yet his end is edification , even in taking away the life ; for he is to put away evill , that all israel may feare , and doe so no more : but this edification is procured by the sword , and by a coactive power , and so the church power and the kingly power differ in their formall objects , and their formall ends . but s spalato speaketh ignorantly of kings . who saith , as the internall and proper end of the art of painting , the art of sailing , &c. is not life eternall , but onely to paint well , according to the precepts of art , and to bring men safe to their harborie , though the persons who are painters and sailers may direct works of their art to life eternall : so ( saith he ) the end of the kingly art is not life eternall , but onely the externall peace of the common ▪ wealth ; hence inferreth he , that there is no subordinatim betwixt the power of the magistrate , and the power of the church , but that they are both so immediate under god , as the church cannot in a church way regulate the king , as a king , but onely as he is a christian man ; the church may rebuke the king , while as he abuseth his kingly power to the destruction of soules , and that the church power , as such , is not subordinate to the kingly power , onely the king may correct with the sword the pastors , not as churchmen and pas●ors , but as men who are his subjects . but , . whereas it is certaine the king in respect of politick power is the immediate vicegerent of god , and above any subject in his dominions , so doth the bishop , make the shoe-maker , the painter , the master-fashioner immediate unto god and censurable by none , as they are artificers , even as the king is censurable by none as king , and so the king is dishonoured , who by office is the lords annoynted , and a little god on earth , psal. . v. . ( ) the intrinsecall end of kingly power is no more the advancing of godlinesse , and the promoving of the kings daughter towards life eternall , by the sincere milke of the word , as the lords vicegerent , and nurse-father of the church , then the painter as a painter , or a sea-man as a sea-man is to advance godlinesse : for this mans intrinsecall and is onely a safe harbour and shoare to temporall lives , not the harbour of salvation to soules ; and his end is onely a faire image of art in paper or clay , not the image of the second adam ; and by this the king as king is interdicted of any church businesse , or care of soules to be fed by the word or sacraments , to keepe them cleane ; if he looke to any of these , as an end , that is not the eye or intention of the king as king , but of the king as a godly christian , ( saith spalato : ) hence to care for the spirituall good of the church , and the promoving of the gospel is as accidentall , as to say , an excellent painter , such as ap●ies , intendeth in his painting life eternall : so the king , by this , looketh to the law of god , to religion and the eternall happinesse of the church , by guesse , by accident , and as king , hath neither chaire nor roome in christian synods , nor a seat in the church . . if the meaning be , that the king as king , that is rightly exercisng the office of a king , is subordinate to no church power , that is , he cannot be justly and deservedly rebuked by pastors , that is most true , but nothing to any purpose ; for so the pastor as a pastor , jeremiah as he doth truly and in the name of the lord exercise the propheticall office , cannot be deservedly censured , nor punished either by the church-synodrie , or the king and princes of the land : but thus way all members of the church , an i any one single beleever , doing his duty , should be as immediate , and independent , and highest next on earth to christ as the king , and his three estates of the honourable parliament are in civill matters , and as an occumenick councell , or in our brethrens meaning , independent congregation , which is against reason . but if the meaning be , the acts of a king as aberring from justice , not as a king , but as a fraile man , may be censured and rebuked deservedly by pastors in a church way ; this way also , the pastor as a pastor is not subject to the church , but onely as a fraile man , and so nothing is said to the purpose in this more then the in the former . but if the meaning be thirdly , that which onely maketh good sense , that the acts of the king abstracted from good or bad , or as kingly , or not morall , nor acts of justice or injustice , more then the acts of painting , of sailing , of making of shooes , and thus the king is not subject to the church power , nor is his intrinsecall end as king , justice , and godlinesse and preservation of religion , the man speaketh non-sense , and wonders ; for the king as a king is a morall agent , and not infallible in his lawes or administration . ergo , as a king he is under the scepter of the king of saints in discipline , and in the keyes of the kingdome of god , and so the kingly office is subordinate to the power of christ in his ministers and church discipline , and by that same reason , the power and offices of ministers as they are morall agents and obnoxious to sinne , to false doctrine , blasphemy , idolatry , idlenesse and sleepinesse in feeding the flock , are under the coactive power of the supreme governour ; and he doth as king use the sword against them : hence it is cleare that both the kingly power is subordinate to church-power , and that the subordination is mutuall , that also the church-power is subordinate to the kingly power , and that both also in their kind are supreme ; the kingly power is the highest and most supreme , and under no higher coactive power : i meane the kingly as kingly conjoyned with the collaterall power of parliaments , where the realme is so governed , and the church-power is the highest in the kind of ecclesiasticall power . t joan. major saith well , that they are not subordinate , that is , not one of them is above another , that i grant , but that which he and spalato saith , neutri in alteram est imperium , that neither of the two hath a commandement over another , that we deny , yet are they powers in office and nature different , for they differ in their objects . . use and end . . and their manner of specifick operations , and the kings power is not ecclesiastick . others say that there was a perfect civill policy , having no need of the church power , anent the perfect civill government amongst the heathen , and in christian common-wealths , the civill power of it selfe and of its owne nature can doe nothing , for the attaining of eternall happinesse , except we would goe to the tents of pelagians , whither papists doe lead us , while as they teach that the naturall end of civill power , of its owne nature and intrinsecally is ordained to eternall happinesse . but the civill power of it selfe doth conferre nothing , whereby the spirituall power of the church hath intrinsecally , and properly , and formally its dignity , power , strength , and proper vertue ; and doth produce its owne proper effect and end , because , as saith w spalato , the civill magistrates end is of another republike different from the church , he is head of the common-wealth , and civill body : see x apollonius . but i answer , there is a policy civill without the ecclesiasticall policy , and the king is essentially a king , though neither he be a christian himselfe , nor his subjects christians ; and to the essence of a king , and to the essence of a civill government , christianity and a church-power is not required , yet hath the king as king essentially a right and civill coactive power to promove christian religion , and the edification of christs body , though he be a heathen ; the want of christianity doth not take away his kingly right , onely it bindeth up and restraineth the exercise thereof ; but though he be a king essentially , and actu primo , while he wanteth christianity , and so is a perfect magistrate , quoad esse , and the state that he ruleth over , a perfect civill body , quoad esse , in respect of essence and being , yet is he not a perfect magistrate , quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operari , neither he nor his civill state and body are perfect in operations . and it followeth not that the king as king can doc nothing about the obtaining of life eternall , for as a king he hath a perfect right , and kingly power to doe , and being a christian he actually exerciseth that power , as a nurse-father of the church , to see that the kings daughter be fed with wholsome milke , to see that the first and second table be kept , and that men serve christ , and have the seales of the covenant in purity , under the paine of suffering the weight of his royall sword ; and i wonder that this should be called nothing for the obtaining of eternall happines , seeing it is a way to eternall happinesse to be thus fed under a christian king as a king. but ( say they ) it is pelagianism that the kings power compelling the nurses to let out their breasts to the kings daughter , that she may sucke the sincere milke of the word , should be a meane of eternall happinesse . i answer , and it is also pelagianisme to say , that the planting of paul , and watering of apollos , and the ministeriall power and paines of ministers , without the grace of god , can produce or effectuate supernaturall happinesse , and it is false that the kingly power of it self doth confer nothing whereby the spirituall and ecclesiasticall power hath intrinsecally and formally dignity , and power , and its proper effect ; for it is true , the kingly power maketh not the ecclesiasticall power , but it setteth it on worke , in a coactive way , for the edifying of christs body , and doth causatively edifie . lastly , whereas it is said the king as king is over the civill body and the common-wealth , which is a body different in nature from the christian body or church ; i say , that is false , for the king as king ruleth over men , as men , and also as christian men , causing them to keepe both the tables of law. but . ( say they ) the office of a king is not a meane sanctified of god for a supernaturall good , because it is amongst the gentiles . i answer , this is no consequence , for that office of it selfe is sanctified and ordained of god , for keeping of both tables of the law , and that it worketh not this , in its owne kind , is not from the nature of the kingly office , but from the sinfull disposition of the gentiles ; so the word is the savour of death to some , through their default . ergo , it is not a meane sanctified for that end ; it followeth not . but . the office of the king of it selfe and its owne power doth not governe or subdue the inward man , for immediately and of its owne power it cannot bind the conscience , but onely by the interveening mediation of the word of god. ergo , of it selfe it intendeth not to produce a supernaturall and eternall good . answ. nor can the office of a minister of it selfe , and in its owne power , produce a supernaturall good , but onely by the authority of the word , esa. . . jer. . v. . tit. . . . is it therefore no office sanctified for a supernaturall end ? but . they reason , a supernaturall good , and life eternall , are effects flowing from the mediatory office of christ , bestowed upon the church : but the kingly power floweth not from the mediator christ , but from god as creator , who bestoweth lawfull kings and magistrates upon many nations , who know nothing of a saviour . i answer , when i consider the point more exactly , i see not how kings , who reigne by the wisdome of god jesus christ , prov. . . . have not their kingly power from christ , who hath all power given to him in heaven and in earth , matth. . . for they are nurse-fathers of the church as kings , esa. . . they are to kisse the sonne , and exalt his throne , as kings , psal. . . they bring presents and kingly gifts to christ as kings , psal. . v. . . and they serve christ not onely as men , but also as kings , as augustine saith : y therefore are they ordained , as meanes , by christ the mediator , to promote his kingly throne . some of our divines will have the kingly power to come from god as creator , in respect god giveth kings , who are his vicegerents , to those who are not redeemed , and to nations who never heard of christ ; and others hold that the kingly power floweth from christ-mediator , in respect he accomplisheth his purposes of saving of his redeemed people , by kings authority , and by the influence of their kingly government , procureth a feeding ministery and by their princely tutory , the edification of his body the church , which possibly both aime at truth . see a the groundlesse carping at cartwright , calvin , beza , and others , by that sharp toothed envier of truth the author of the survey of holy discipline : of this hereafter more . . conclusion . the king as king hath not a nomothetick , or legislative power to make lawes in matters ecclesiastick , in a constitute church , nor hath he a definitive sentence , as a judge . . all power of teaching publikely the church or the churches of christ , is given to those who are sent and called of god for that effect : but magistrates as magistrates are not sent nor called of god to the publike teaching of the church . ergo. the proposition is cleare from the like , rom. . . how shall they preach , except they be sent ? ergo , how shall they publikely and synodically teach , except they be sent ? heb. . . no man taketh this honour upon him , but he that is called of god , as was aaron , &c. ergo , if none be a priest to offer a sacrifice without gods calling , neither can he exercise the other part of the priesthood , to teach synodically , & to give out ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) decrees , acts . . that obligeth the churches ecclesiastically , but he who is called . . who so hath nomothetick power to define and make lawes in matters ecclesiastick , have onely a ministeriall power to expone christs will in his testament , under paine of church-censures , and hath no coactive power of the sword to command these lawes enacted , and to injoyne them on the churches . but onely church-men , who are formally members of the church , as pastors , doctors , elders , and others sent by the church have this ministeriall power ; without the coactive power of the sword , and what ever the magistrate as the magistrate , commandeth , he commandeth it , in things ecclesiastick necessary and expedient , under bodily punishment ; i adde this , because threatning of bodily punishment , is not essentiall to lawes in generall , because some lawes are seconded onely with rewards , as the judge offereth by law a reward to any , who shall bring unto him the head of a boar , or of some notorious robber . ergo , &c. the proposition is cleare ; the learned b junius giveth to the magistrate with our divines , an interpretation of scripture , as a judge ; which concerneth his owne practise , they are interpreters , pro communi vocationis modo , in a christian way , as private men , but they have no power of ecclesiastick interpretation . . c gul. apollonius saith , the prince as a christian , hath an office to exhort the svnod , by word or epistle , as constantius did the fathers of the nicen councell ; and his legates exhorted the councell of chalcedon , ut deo rationem reddituri . see d ruffinus e and the acts of the councell of chalcedon . . the magistrate hath a power judiciall , as a magistrate , in so farre as his owne practise is concerned , to expone the things defined , but this expotition he useth , non instruendo synodice , non docendo ecclesiastice , sed docendo seu potius mandando cum certa relatione ad paenam à brachio seculari insligendam contemptoribus , not in an ecclesiasticall way teaching and instructing synodically , but teaching or rather commanding with a certaine relation to civill punishment , to be inflicted upon the contemners ; as he teacheth , what is just , or unjust in his civill lawes , not directly to informe the mind , but to correct bad manners , and this maketh the object of kingly power about churches matters , and the object of ecclesiasticall power , formall objects different . . those who have a nomothetick power to define in synods , are sent by the church to synods with authoritative commission and power for that effect , representing the church which sent them , as all who are sent with any ambassage doe represent those who sent them . but magistrates as magistrates , are not sent to represent those who sent them with authoritation commission of the church . ergo , they have no such power ●●d●ine in synods . i prove the proposition from the apostles practise : paul and barnabas were sent as chosen men by the church 〈◊〉 antioch , acts . . . acts . . the apostles and elders came from the church to consider of this matter , acts . . acts . . 〈◊〉 cor. , . if the apostle with the church sent titus 〈◊〉 brother , whose praise is in the gospel , as chosen of the churches , to travell with us , v. , in gathering the charity of the saints , for the poore at jerusalem , then by the like , those who are sent to declare the minds of the churches , are also clothed with the authority of the churches , who sent them ; but magistrates a● such , are not sent , but are there with the sword of common-wealth , and not with the mind of the church , as magistrates , except they be also christians . . the apostolike synods , is to us a perfect patterne of synods . but persons defining in them are apostles and elders , acts . . acts . . the church , matth. . . defineth , and cor. . . those who are conveened in the name of the lord ●esus , and the apostles pastorall spirit , those who are over us in the lord , and watch for our soules , thes. . . heb. . . but in these synods there are no magistrates , yea there was at c●rinth a heathen magistrate , cor. . . and in the apostolike church a persecutor , acts . , , . &c. and the magistrate as the magistrate , is not a member of the church , and is neither pastor , elder , nor doctor , nor a professor of the gospel , except he be more then a magistrate . . no ecclesiasticall power , or acts formally ecclesiasticall , are competent to one who is not an ecclesiasticall person , or not a member of the church , but a civill person ; but a power to define in synods , and the exercise of acts ecclesiasticall and matters ecclesiasticall , are due to ecclesiasticall persons , and to the church . ergo , they are not competent to the civill judge . the proposition is evident by differences betwixt ecclesiasticall persons and civill magistrates , which might be more accurately set downe by others , then by me . but they differ , . that the churches power is spirituall , the magistrates causatively , effectively or objectively spirituall , but not intrinsecally and formally spirituall , because he may command by the power of the sword spirituall acts of preaching , administrating the sacraments purely , of defining necessary truths in synods , and forbid the contrary , but he cannot formally himselfe exercise these acts . . the church-men are members of the church , the magistrate as such is a politick father and tutor of the church , but not formally , as he is such a member of the church . . the power of the magistrate is carnall , and corporall , and coactive upon the bodies ; for which cause , tylenus , daneus and others say , the externall man is the object of his power , the power of the church is spirituall , not carnall , not coactive , not bounded upon the body ; the church hath neither power of heading or hanging , but onely they may use the sword of the spirit , exhortations , rebukes , censures , excommunication . . edification to be procured by the word and sacraments and church-censures , is the end of church-power , but edification to be procured by the sword , is the end of the civill magistrate . . the magistrate judgeth not what is true and false to be beleeved simply , as teaching , instructing , and informing the conscience , but onely what is true and false to be beleeved or professed in relation to his sword and bodily punishment , or civill rewards . . the magistrates judgement is kingly , supreame , peremptory , and highest on earth , from which we are to provoke in no sort , except in appealing to god ; the churches judgement is ministeriall , conditionall , limited by the word of god. . the magistrates power is over all , heathen and christian , over men as men , and over men as christians , and agreeth to heathen and christian magistrates alike ; the church power agreeth onely to members of the church , and is onely over members of the church as they are such . . what ever causes the magistrate handleth , as hurtfull to the common-wealth , and contrary to the law of god , in a politicke and civill way , these same the churches handleth as they promote edification ; or if they be sinnes , the church cognosceth of them , sub ratique scandali , as they are church scandals . . the civill power is above the church-men as they are church-men , and members of a christian common-wealth , and the church power is above the magistrate as he is a member of the church and to be edified to salvation , or censured for scandals , matth. . . this. . . tim. . . and therefore there is both a mutuall subordination betwixt the honors , and also because both are highest and most supreme in their ●ind , they are also coordinate , and two parallel supreme powers on earth : as the church hath no politick power at all , so hath the church no politick power above the king , but he is the onely supreme power on earth immediate under god ; so the king hath no power formally and intrinsecally ecclesiasticall over either the church , or any member of the church , but the churches power is supreme under christ the king and head of the church . . the churches power may be without the magistrate , and is compleat both in being and operation , as acts . . and acts . , . cor. . , , , . without it , yet it is helped much by the magistrates power , which is cumulative , to ad help to the church , and not privative , to take away any right or priviledge from the church , for then the church should be in worse case and greater bondage , under a christian king , then if there were no king to defend the church at al , if the kings power were privative ; and it is true the churches own power is cumulative , & not privative , because the church hath no power to take nothing from it selfe ; but the king is to adde his royall ●●ield to the bride of christ , out of zeale to the honour of the bridegroome , for a politick promoving of godlinesse , which the church as such wanteth . but the kingly power though it may be , and is , in heathen nations perfect in its being without the church power , yet is it not perfect in its operations , as is said . . the church power is to goe before , and to define , prescribe and teach first , and the civill power to adde a civill sanction thereunto , as an accumulative and auxiliary supplement . . the magistrate hath no power properly to define controversies , yet hath he the power of the judgement and discretion , and also may with a coactive power cognosce in a politick way of church matters in reference to the use of the sword , but the church as the church hath a ministeriall power 〈◊〉 , to define controversies according to the word of god. . every one helpeth another to obtaine their owne ends , but hey cannot be contrary one to another formally , yet doe these differences prove , that the magistrate , as such , cannot detine in a synod , what is truly to be beleeved and practised by members of the church , what not . and also godly princes have refused this . hosius cordubensis writeth to constantius the arrian emperour , which words athanasius commendeth . desine , desine , quaeso , & memineris te mortalem esse , reformida di●m judi●ii , neque te immisecas eco'esiasticis , nec nobis in hoc genere praecipe , se●e● potius a nobis disce : tibi autem d●us imperiun● commisit , nobis autem quae sunt ecclesiae , concredidit . ambrosius epist. . ut alii . . ad marcellinam sororem , dicit , se valentiniano dicere , nolite gravare , imperator , ut ●u●es te in e t , quae divina sunt , imperiale jus habere , noli te extollere , sed si vis divinitus imperare , esto &c. subditus — ad imperatorem palatia pertinent , ad sacerdotem ecclesia ; publicorum tibi maenium jus ancessum est , non sacrorum . augustin . epist. . & . neque ausus est christianus imperator , sic eorum ( donaristarum ) tumultuosas et fallaces querelas suscipere , ut de judicio episcoporum , qui romae sederent , ipse judicaret . iis ipse ( imperator ) cessit ut de illa causa , post fpiseopos , ipse judicaret , a sanctis antistitibus postea veniam petitucus . chrysost. hom . . & . de verbis esa. qumquam admirandus videtur thronus regius , tamen rerum terrenarum administrationem sortitus est , nee praeter potestatem hanc , praetere ●quicquam autoritatis habet . leontius tripolis lydiae episcopus , cum constantius in eonventu episcoporum multa praescriberet , miror ( inquit ) qui fiat , ut aliis curandis destinatus , alia tractes , qui cum rei militari et reipublicae praesis , episcopis ea praescribas , quae ad solos pertinent episcopos . constantinus magnus in concilio niceno ( ut ait ruffinus hist. l. ● . addit . eusebio cap. . ) re●usavit ferre ju licium inter episcopos . d●us ( inquit ) vos constituit sacerdotes , & nobis a d●o d ●ti isiis judices , & conveniens non est , ut homo judicet deos . s●zomenus hist. l. . c. . mibi ( inquit ualentinianus senior ) qui sum in sorte plebis , fas non est talia negotia & ecclesiastica , ●erserutari ; sacerdotes , quorum ista curae funt , inter seipsos , quocunque voluerint loco , conveniant . theodosius junius epist. ad fphesinum synodum . deputatus est candidianus magnificus comes strenu●rum domesticorum transire usque ad sanctissimam synodum testram , ac in nullo quidem , quae facienda sunt , de piis dogmatibus qu●stiones ●ommunicare : illicitum namque est , eum qui non sit ex ord●●●anctorum episcoporum , ecclesiasticis immisceri tractatibus . gregorius mag. l. . epist. . notum est piissimos dominos dicip●inam diligere , ordines servare , canones venerari , & in causis sa 〈◊〉 ●ese non immiseere . distin. . c. satis evidenter , illicitum est imperatorihus ecchsiasti ● s● immiscere tractatibus . constantius would not take on him to judge the arrian cause , but conveened a councell , and commanded them to judge according to the word : so saith eusebius de vita constant. l. . c. . ad theodor. l. . c. . neither can it be said that constantine judged with the synod as emperour , as some affirme , for though it be true , yet he judged not in the synod as emperour , but as episcoporum conservus as he nameth himselfe , and as eusebius saith , de vita constant. l. . c. . ipse tanquam unus e vestro numero , non recusabam . now constantine as emperour was not a fellow-servant with pastors or one of the number , but above them , as the annointed of the lord ; but he judgeth with them , as one of their number , as a christian having one faith , one baptisme , one lord , with them ; and so as a member of the church , and so saith he in that same place , literarum divinitus inspiratarum testimonio res in quaestionem adductas dissolvamus . and let this be our first distinction . emperours of old defined in synods , as christian members of the church , not as emperours , for as emperours they be politicke heads of the men of the church . gerardus tom. . de magist. polit . n. . pag. , . who giveth also a nomotheticke power to magistrates in matters ecclesiasticall , furnisheth us with an argument here , because the magistrate is a principall member of the church , and all the members of the church are to judge and try the spirits , and to try all things , now this proveth well as a member of the church , and so as a christian he may judge , and that in a meere ecclesiastick way , as pastors and elders doth , as private christians may doe , being called thereunto by the church , though the ground be weake , for the kingly power maketh not new , tiberius and other emperours , members of the church , onely grace , faith , and communion with christ , maketh kings members of the invisible church , and baptisme and profession of the faith , and not any earthly prerogative of scepter , or crowne , maketh them members of the visible church . our second distinction from fathers , is , that emperours have a kingly power politicke to confirme , and adde their civill sanction to church constitutions , but they have no power formally ecclesiasticke to define and make church-lawes . so a augustine : as a man the king serveth the lord , vivendo fideliter , by living the life of a sound beleever , and as a king he serveth the lord , by adding the convenient vigour of a civill sanction to just lawes — as the king of ninive did , by compelling the men of ninive to pacifie god. and when gaudentius the donatist objected that the emperour could not take course with the schism made in the church by their separation , because god hath laid upon prophets , not upon kings , the preaching of the word : augustine b answereth , not that kings may either preach , or define controversies in the church , but that , sinco donatists separate from the church , it should be the care of kings to see , that none rebell against the church of christ. hence i reason thus , no synods ecclesiasticall can meddle with the blood and temporall lives of men , nor can they forbid the beliefe and profession of heresies and erroneous doctrine , or scandalls against pure discipline under the paine of bodily punishment , as banishment , imprisonment , heading or hanging . but emperours and kings , either in a synod or out of a synod , may lawfully forbid such things , and that by a kingly power , therefore if emperours in synods make any lawes of this kinde , they are not synodicall , nor ecclesiasticall lawes , nor doe they make such lawes , jointly with the church-synod , as some teach , nor by any ecclesiastick power , for coactive power , and ecclesiasticall power , cannot be joyned together as one power , to make one and the same ecclesiasticall lawes . let any judge then if the ancient lawes of some emperours were any other things , but civill and politick sanctions of church-constitutions . and judge of this law , which some call the ecclesiasticall determination of c heraclius the emperour by the consent of pope john , he ordained that there is n●●ther one nor two operations in christ. heraclius a monothelite commanded this under the paine of civill punishment , as is certaine . but had pope john as collaterall judge with the emperour in this , that same coactive power that the emperour had ? i thinke none can say it . so d three emperours commanded all people to hold the doctrine of the trinity , and that those who hold not this be heretickes . this is but a civill sanction of a church law. so e martianus commandeth that the decrees of the councell of chalcedon be established , and that no man dispute or call in question these decrees . this is clearely the emperours civill ratification of church-lawes : and f justinianus forbiddeth any publick service to be in the church by laicks onely , in the absence of the clergie , and g commandeth the bishops not to muttter in to themselves , but to speake in the administration of the sacraments with a cleare and distinct voice . if emperours did proceede any further , as some say that theodosius deposed the nestorian bishops , though indeed he onely h commanded them to be deposed , their deeds are not lawes , a facto ad jus non valet consequentia . papists here are in two extremities . for . they will not have princes to meddle with church-affaires , whereas by office they are nurs-fathers in the church . charles the fift is rebuked by paul the third , because he conveened councells for composing of dissentions in the church , and he compareth him to uzzah , who touched the arke without warrant , as we may see i wolsius . . stapleton , bellarmine , k and papists will have them to be brutish servants , to execute whatsoever the pope and councells shall decree , good or bad , without examination also ; as l suarez , the councell of paris , their n law saith , and o innocentius the first , and p gregory the seventh doe teach : making kings in their judgement slaves to the pope and ' his determinations , and to have no light but from their vertuall church , as the moone hath all her light from the sunne . our third distinction is , that the magistrate as magistrate , and a preserver of publicke peace , may doe some thing , when a schisme and dissention is among the church-men in a synod . . in this case he may punish perturbers of peace , as augustine answereth q gaudentius the donatist , and the separaters from the church , in which case the magistrate indirectly condemneth one of the parties , which the church hath condemned : but there be many other cases of dissention in this case ; therefore when the magistrate findeth the synod divided in two parties equally ; or three , i● the corrupt part prevaile ; or foure , in the case of the churches aberration in one particular fact : or five , if there be an universall apostasie of the whole representative church : or sixe , an universall defection of both the representative and essentiall church : all these being too casuall and of too frequent occurrence , one and the same answer cannot be given , and here be sundry subalterne distinctions considerable . hence our fifth conclusion : when there is an equall rupture in the body , nothing extraordinary would be attempted , if ordinary wayes can be had : if saul the ordinary magistrate had at gods commandement killed hagag , samuel the prophet should not have drawne his sword , and therefore in this case the magistrate would first seeke helpe from other churches , as that r learned apollonius saith . but if that cannot be conveniently had , as in a nationall church it may fall out , then the magistrate as a preserver of peace and truth , may command the sincerer part to conveene in a synod , and doe their duty , as the good kings of the people of god did : chron. . asa gathered together a people who entered in covenant to seeke the lord god with all their heart , and layed an obligation of punishment to death on the rest , v. , . and jehoshaphat , chron. . . he layed charge on hilkiah the high priest , and the priests of the second order , whom he knew to be better affected to the worke , to bring out the vessels made for baal ; which proveth that the king should put the sincerest to doe that , which in common belongeth to the whole , in which case of the erring of the most part of the church , the prince indirectly condemneth the erring part of the synod , because it is his place to forbid and to punish with the sword , the transgressors of gods law. but because his power is accumulative , not privative , under that pretence hee hath not power to hinder the sincerer part to meet and determine according to the word of god. . conclusion . in the case of the prevailing of the corrupt part of the church , or in the fourth case of the aberration of the church in one particular , the king hath a regall power to punish the canonists , if they shall decree in their synod popery , and hereticall doctrine , and so give to the bride of christ noysome and deadly milke ; the prince as nursefather may punish the canonists . . because hee is a keeper of both tables of the law , and hath a royall power to inflict bodily punishment upon all sinnes , even committed , in foro exteriore ecclesiae , as the king may punish false teachers . . because the magistrates power is auxiliary & accumulative , as a tutor and nur●efather , who hath law to helpe the pupill , and to adde to the inheriritance , but hath no law nor power to take away any part of the inheritance from the pupill ; ergo , as a nursefather , hee is to helpe the church of christ , against the wicked canons of the representative church . if any object , then the king as king hath power to rescind and annull the ecclesiasticall canons ; the contrary whereof that learned author of altare damascenum s doth prove . i answer , that learned and worthy author proveth that the prince cannot annull the church-canons , and that the councell of trent thought shame that the pope should absolve any condemned by the church-canons ; and certainely the same power that maketh canons should dissolve them ; but the kings power cannot make church-canons , for it is a part of the ministeriall calling to make canons , and therefore hee cannot annull and dissolve canons : but some greater kingly power is due to the king in the case of the churches aberring , then in the case of the churches right administration ; and as our divines doe justly give to the prince an extraordinary kingly power in the case of universall apostasie of the church , as jehoshaphat , hezekiah , josiah , and other worthy reformers in the church of the ●ewes , did warrantably use their kingly power , when the church-men were corrupted and negligent in their dutie ; so in a particular case of a particular error of the synod , the king as king , may use his kingly power in this fact , that is , secundum quid extraordinarie , for the king is oblieged as king to adde his accumulative power of a civill sanction to all just and n●cessary church constitutions , and it the canon or church constitution bee wicked and popish , he is oblieged to deny his civill sanction , and not that onely , ( for hee that is not with christ is against him ) but hee is to imploy his kingly power against such canons , and so is to deliver the church of god in that , and in denying his accumulative power to unjust canons , hee addeth his kingly power accumulative to the true church , in saving them from these unjust canons . . also it may bee objected , if the king by a regall and coactive power may annull and rescind unjust canons , hee may by this coactive power make canons , for it is that same power to make and unmake canons . i answer , if hee may annull unjust canons , that is , liberate his subjects from civill punishment to bee inflicted for refusing obedience to such canons , and for bid the practise of wicked church constitutions under the paine of the sword ; it will not follow , that therefore hee may make canons , but onely that hee may adde his civill sanction to just canons . . neither can the king properly annull the canon , but onely deny to adde his civill authoritie for the execution of such canons . but thirdly , it is objected , that the king bath a judgement that such canons are wicked and superstition ; the church-mens judgement at the assembly of glascow , edenbrough , an . , . is that such canons are lawfull , edificative , and necessary , then is the king obliged as king to deny his royall sanction , and who shall bee judge in the matter ? if you say the word of god , it satisfyeth not , because both the king , and the synod , alledgeth the word of god , as norm ● judicandi , a rule of judging , but the rule of judging is not formally the judge , but wee uske who shall bee the visible ministeriall and vocall judge under christ , speaking in his owne testament , for the king is a politick and civill judge , and the church an ecclesiasticall judge . i answer , this same is the question betwixt us and papists anent the judge of controversies , whether the judge bee a synod or the scriptures ; and wee answer by a distinction , the scripture is norm i judicandi . . christ , the peremptory and infallible judge speaking in his owne word . . a synod lawfully conveened , is a limited , ministeriall , and bounded visible judge , and to bee beleeved in so farre as they follow christ the peremptory and supreme judge speaking in his owne word . but wee deny that there is on earth any peremptory and in fallible visible judge . but to come yet nearer ; if the king have sworne to that same religion which the church doth professe , and so acknowledge and professe the reformed religion of that church , hee must then acknowledge the lawfull officers of that church to bee his ordinary teachers , and the lawfull ministers of the church , and that they are both in a synod , and out of the synod , to preach , and to bee ministeriall definers of things contraverted , and that they shall first determine in an ecclesiasticall way according to gods word , and hee as king is to command them to determine according to gods word , under the paine of civill punishment , and the kings civill and coactive way of judging is posterior and ratificator●e of the right and oxthodox ecclesiasticall determination , and junius saith that the magistrates judging politick , presupposeth the church judging ecclesiasticall , going before ; and d calvin e and amesius are cleare that in this case the church is to cognosce of hee owne ecclesiasticall affaires . ambrose writeth to the emperor valentinian , that none should judge of this cause which is ecclesiasticall as one said , but a church-man , qui nec munere sit impar , ne●jure dissimilis . gelasius the pope inveigheth against anastasius the emperour , because hee confounded these two , civill and ecclesiasticall causes . but if the emperour or king professe not the religion of the land , and repute it false , and if the religion bee indeed hereticall , then the church is not constitute , and the case extraordinary ; but the truth is , neither the kings judgement , as a certaine rule to the representative church , nor the representative churches judgement a rule to the king , but the word of god the infallible rule to both . judgement may crooke , truth cannot bow , it standeth still unmoveable like god the father of truth ; but in this case if both erre , ex cellently saith f junius , the magistrate erring the church may do something extraordinarily , and t●e church erring the magistrate may do something also in an extraordinary way , as cōmon equitie and mutuall law requireth that friends with mutuall tongues bicke the wounds of friends . also fourthly , some say , they who make the king the head of the church , acknowledge that the king doth not judge , except the matter be first defined in the scriptures , and in the generall councells , yet they give a primacie spirituall in matters ecclesiasticall to the king , and therefore if the king as king may forbid the inacting of wicked canons , hee determineth them to bee wicked , before the synod have passed their judgement of them . i answer , that learned g calderwood saith indeed , the pretended lords of high commission have an act for them under h queene elizabeth for this effect , but it is made for the fashion , for all errors and heresies are condemned in scripture , but not onely should there bee a virtuall and tacit determination of matters ecclesiastick , which is undeniably in scripture , and may bee in generall councells also , but also a formall synodicall determination in particular must goe before the princes determination in a constitute church . the prince may before the synods determination exhort to the determination of what hee conceiveth is gods will in his word , but hee cannot judicially and by a kingly power determine in an orderly way , what is to bee defined in a synod , except hee infringe the churches liberties , and judicially prelimit under the paine of civill punishments , the free voyces of the members of the synod , which is indeed , an abuse of the authoritie of a nurs-father . but fiftly , it may bee objected that hee may , in a thing that is manifestly evident by the word of god to bee necessary truth , command by the power of the sword , that the synod decree that , or this particular , so cleare in the word , the contrary whereof being synodically determined , hee may punish by the sword , and so hee may judicially predetermine some things before the s●nod passe their synodicall act thereon , and if hee may predetermine judicially one thing , hee may predetermine all things . i answer : what the king may judicially determine and pun●●h with the sword , that hee cannot judicially predetermine and command in any order that hee pleaseth , but in a constitute church , whereof hee is a member and to bee taught , hee is to determine judicially in an orderly way , as a nurs-father . but sixtly , it may bee objected , that if the king have a judiciall power by the sword to annull unjust acts , then hath hee a power to 〈◊〉 them , though hee abuse that power in making them , as unjust , and then hath hee a power to interpret church acts , and to defend them ; 〈…〉 law i saith , it is not same power to make lawes , and to d●●●nd them , and interpret them : see k paraeus . i answer , the proposition is not universally necessary , except onely in civill matters , in the which , as the prince who is absolute hath supreme authority to defend , and interpret civill lawes , so hath hee power to make them ; for if the magistrate hath a supreme judiciall power to interpret church-lawes , hee is a minister of the gospell in that case , and may by that same reason administer the sacraments , so the argument is a just begging of the question . . though the king have power in case of the church aberration ( which is somewhat extraordinary ) it followeth not therefore , in ordinary , hee hath a nomothetick power to make church-lawes . also seventhly , it may bee objected , if the king in case of the churches aberration , may by the sword rescind church-lawes , then may hee make a law to rescind them : but those who a●firme that the king hath a sort of primacie and headship over the church , say not that the king hath any power formally ecclesiasticall to make lawes , as ministers in a synod do , but onely that hee hath a power to command any forme of externall worship , under the paine of bodily punishment , they say not that the king may preach , administrate the sacraments , or excommunicate or inflict any church-censures . i answer , the transcendent power of princesand their commissioners is not well knowne , for the authors ( saith l calderwood ) agree not among themselves ; but it is true in words , the author m est tortura torti , the bishop of eli denyeth in words ( if you have strong faith to beleeve him ) all spirituall headship over the church , to the king , and n burbillus also . but o henric. salcobrigiensis calleth the king primatem ecclesiae anglicanae , the primate of the church of england and ●ges oleo sacro uncti , capaces sunt jurisdictionis spiritualis , because they are annointed with holy oyle , therefore are they capable of spirituall jurisdiction ; also may ( saith hee p creat propria autoritate , by his owne authoritie , create bishops and d●prive them . see what q calderwood hath said , and excerped out of the writings of these men ; the king as king , . convocateth synods ; . defineth ecclesiasticall canons ; . giveth to them the power of an ecclesiasticall law ; . executeth church canons ; . appointeth commissioners , who in the kings authoritie and name , may try heresies and errors in doctrine , punish non-conformitie to popish ceremonies , may confine , imprison , banish ministers ; . descerne excommunication and all church censures , and use both the swords ; . relax from the power and censures of all ecclesiastick lawes , give dispensations , annull the censures of the church , upon causes knowne to them , give dispensations against canons , unite or separate parish churches , or diocesan churches ; and by a mixt power partly coactive and civill , partly of jurisdiction and spirituall , the king may doe in foro externo , in the externall court of church discipline , all and every act of discipline , except hee cannot preach , baptize , or excommunicate . and whereas cartwright saith , when a lawfull minister shall agree upon an unlawfull thing , the prince ought to stay it ; and if church ministers shew themselves obstinate , and will not bee advised by the prince , they prove themselves to be an unlawfull ministery , and such as the prince is to punish with the sword . o but , saith hee r the author of the survey , how shall the prince helpe the matter ? shall be compell them to conveene in a synod , and retract their mind ? but they will not doe this . . by what authoritie shall the prince doe this ? even by extraordinary authority , even by the same right that david did eate of the shew-bread , if by ordinary authority the prince would doe it , yet doe you resist that authority also . answ. though the prince had not externall force to compell church-men to decree in their synods things equall , holy , ju● , and necessary , yet it followeth not that the king as king hath not gods right , and lawfull power to command and injoyne them to doe their dutie ; force and law differ much , as morall and physicall power differ much . . if they decree things good , lawfull and necessary , the prince hath a power given him of god to ratifie , confirme , and approve these by his civill sanction , but hee hath no power ordinary to infringe , or evert what they have decreed . . and if the church bee altogether uncorrigible and apostate , then wee say as followeth . . conclution . when the representative church is universally apostaticall , then may the prince use the helpe of the church essentiall of found beleevers , for a reformation , and if they also bee apostatick , ( which cannot be , except the lord utterly have removed his candlestick ) wee see not what hee can doe , but heare witnesse against them , but if there bee any secret seeker of god , in whose persons the essence of a true church is conserved . the king by a royall power , and the law of charitie is oblieged to reforme the land , as the godly kings , with a blessed successe have hitherto done , asa , j●siah , jehoshaphat , 〈◊〉 , in which case the power of reformation , and of performing many acts , of due belonging to the church officers , are warrantably performed by the king as in a diseased body , in an extraordinary manner power recurreth from the members to the ●●●●tick head and christian prince , who both , as a king , 〈◊〉 ●● , in an authoritative way is oblieged to do more then ord●●●y , and as a christian member of the church , in a charitative and common way , is to care for the whole body . . conclusion . the influence of the princes regall power in making constitutions is neither solitary , as if the prince his 〈…〉 could doe it ; nor is it . collaterall , as if the prince and church with joynt concurrence of divers powers did it ; nor is . as some flatterers have said , so eminently spirituall as the consultation and counsell of pastors , for light onely hath influence in churches canons , but the princes power hath onely the power to designe , so as the canon hath from the prince the power of a law in respect of us . the kings influence in church canons ( as wee thinke ) is as a christian antecedent , to exhort that the lord jesus bee served ; . concomitant , as a member of the church to give a joynt suffrage with the synod ; . consequent , as a king to adde his regall sanction to that which is decreed by the church according to gods word , or otherwise to punish what is done amisse . now that the prince as a solitary cause , his alone defineth church matters and without the church , and that by his ordinary kingly power , wanteth all warrant of the word of god. . the king might have given out that constitution , act. . it seemeth good to the holy ghost , and to us , which in reason is due to the ministeriall function , for these are called act. . . the decrees of the apostles and elders , not the decrees of the king or emperour , either by law or fact . . christ ascending to heaven gave officers requisite for the gathering of his church , and the edification of the body of christ , but amongst these in no place we finde the king. . if this bee true , heathen kings have right to make church-canons , though they bee not able , and bee not members of the christian church , and so without , and not to bee judged by the church , nor in any case censured , matth. . . . cor. . . and this directly is a king pope , who giveth lawes by a kingly power to the church , and yet cannot bee judged by the church . burhillus and thomson acknowledge that a heathen king is primat and head of the church ; and must hee not then have power aciu primo , to make lawes , and to feede the flocke by externall government ? but lancel . andreas , biship of ely s tortura torti saith that a heathen king hath a temporall kingly power , without any relation to a church power , and when hee is made of a heathen king a christian king , bee acquireth a new power . but the question is , if this new power be a new kingly power , or if it be a power christian to use rightly his former kingly power ; if the first bee true ; then . as learned voetius t and good reason saith , hee was not a king before hee was a christian , for the essence of the kingly power standeth in an indivisible point , and the essence of things admit not of degrees . . then should hee bee crowned over againe , and called of god to bee a christian king , and so hee was not a king before , which is against scripture ; for nebuc●adnezzar was to bee obeyed , and prayed for as king by the people of god , at jeremiahs expresse commandement . . so a pagan husband becomming a christian should by that same reason acquire a new husband-right over his wife ; contrary to the cor. . , , . the captains , or masters , who of heathens become christians , should obtaine a new right and power over their souldiers and servants , and they should come under a new oath and promise to their captaines and masters . . if the heathen king have onely temporall kingly power , he had no power as king to take care that god were worshipped according to the dictates of the law of nature , and law of nations , & had power to punish , perjury , sodomie , parricid , as sins against the law of nature , and the heathen king should not by office and kingly obligation bee oblieged to be a keeper and a defender of the tables of the law of nature , which is against all sense . but if the power which a heathen king becomming a christian king acquireth , be onely a christian power to use for christ the kingly power that hee had while hee was a heathen king , then a heathen king , jure regali , by a regall right is the head of the church , though hee bee a woolfe and a leopard set over the redeemed flocke of christ ; yea though hee bee the great turke , hee is a pastor called of god & the church , though for his moralls , hee bee a woolfe and a hireling , yet by office and law , hee is a feeder of the flocke . talis est aliquis , qualem ius offi●ii requirit . and certainly it is impossible that a heathen king can bee a member of the true church , hee wanting both faith and profession , which doe essentially constitute a church-membership : if it bee said hee is ex officio , by his office a member , that is nothing else but hee ought to bee a member of the church , so all mankind are members of the church , for they are oblieged to obey christ , and submit to him upon the supposall of the revealed gospel , and the heathen king is no otherwise a member by the obligation regall that layeth upon him as king ; yea when the gospel is preached , and the heathen king converted to the faith , hee is not a member of the christian church , as a king , but as a converted professor , and so christianitie maketh him not a kingly head of the church , but what essentially constituteth him a king , that also constituteth him a christian king ; christianitie is an accidentall thing undoubtedly to the office of a king. . they doe no lesse erre , who make the king and the church officers collaterall judges in church matters , so as with joynt and co●quall influence they should bee canon makers . . because perfect synods are and have beene in the apostolick church without any influence collaterall of christian magistrates , as being against their will and mind , who were rulers of the people , as acts . , . acts . , . acts . , . acts . , , , . acts . , , . &c. . what the church decreeth in the name of christ , standeth valid and ratified in heaven and earth , matth. . , . joh. . , . whether the magistrate assent to it or not , so that he hath not a negative voyce in it by any ecclesiastick power , for christ saith not , what yee bind on earth , in my name , shall be bound in heaven , except the magistrate deny , as a collaterall judge , his suffrage ; now if he be a collaterall judge by divine institution , no church act should be valid in christs court without him , as excommunication not in the name of christ , or performed by those who are not the church , but onely in civill offices , is not excommunication ; also what ever the magistrate doth , as the magistrate , he doth it by the power of the sword . ergo , if he take vengeance on the ill doer , as his office is , rom. . . . his acts are ratified in heaven , though the church as collaterall judges say not amen thereunto . . the coactive power of the king , and the ecclesiasticall power of the church , differ as carnall and spirituall , spirituall and not spirituall , of this world , and not of this world , and are not mixed by the word oft , as joh. . . cor. . , . tim. . . and therefore it in one and the same church constitution , the king and the church be joynt and coequall judges and joynt definers , the constitution must both be injoyned under the paine of bodily punishment , which the church , whose weapons are not carnall , cannot command , and under the paine of church censures , as suspension , rebukes , and excommunication the king must command . now the canon should neither be an ecclesiasticall , nor yet a civill canon , but mixt , for the canon makers injoyneth with powers and paines which are not due unto them , nor in their power . now to make a law ( saith w feild ) is to prescribe ●●aw under the paine , which the law-maker hath power to inflict : but neither hath the church the power of the sword , cor. . , . joh. . . nor hath the king , by gods ●aw , the power of excommunication . see x calderwood . and one and the same law should be backed both by a carnall and worldly power , and not by a worldly and carnall power . . the king as king must have a mixt power , halfe kingly , ●●● halfe ecclesiastick , and by the same reason , the church must have a mixt power , partly ecclesiasticall and partly civill , and this were to confound the two kingdomes , the kingdome of this world , and the spirituall kingdome of christ , which is not of this world , joh. . . condemned by y anselm● , and a hilarius , and b bernard , and c augustin . put if they say , that every one hath their influence partialitate causae , non eff●cii , according to the nature of causes , then is not one and the same church constitution from both king and church . see d apollonius . but the kings canon is civill , the churches ecclesiasticall , and every one of them without another , perfect in their one kind . see e what the learned gerson , bucer , and f amesius saith , further to adde light to this point . those who maintaine a third , that the church canons hath all the power of being church lawes from the king , and all ecclesiasticall and oblieging authority from him , and that they have onely some helpe of consulting power from the church , are grosser divines . see g joan. weemes , for so the king is the onely canon maker , and the church-men giveth advice onely , as h the kings proclamation speaketh , having taken 〈◊〉 counsell of our clergy , we command such a worship , & ● . and so the canon runneth , it seemeth good to the holy ghost and the king as the canon speaketh , acts . . the king is made an ecclesiasticall and ministeriall pr●acher to expone publikely the scriptures to the church of god , for all lawfull church canons are but ecclesiasticall expositions of gods word , and so the emperours and christian kings are the onely lawfull canon makers and definers in oecumenick councels , and bishops , and pastors , and doctors have all a meere power of advising and counselling , which certainely all christians on earth sound in the faith , except women , have . o whither are all the tomes of the councels oecumenick , nationall , and provinciall , evanished unto ? . kings justly by this are made popes , and more then popes , for kings onely have a definitive voyce in councells , whereas papists give a definitive voyce to all the lawfull members of the councell , no lesse then to the pope . i weemes hath a distinction to save the kings invading the church-mens place , while as hee giveth to pastors a ministeriall interpretation of scripture in the pulpit , and to the king a decretive and imperiall power of interpreting scripture in the senat. but . there is no exposition of the word at all imperiall , but onely ministeriall by the word of god , except that imperiall interpretation , that the pope usurpeth over the consciences of men , and this is as k bancroft said , that the king had all the honors , dignities and preheminencies of the pope , as l calderwood observeth , and yet edward the sixth , and edward the eighth would neither of them take so much on them . what difference betwixt a sermon made by the king in the senat , and the pastor in the pulpit ? it is that same word of god preached ; only the kings is imperiall , and so must bee in his owne as king , the pastors ministeriall , in the name of christ ; the distance is too great . the administration of the sacraments may be imperiall due to the king also , as a pastorall administration is due to the pastors . in the government of church there is nothing set downe of the king , but of pastors , to feede the flocke , act. . , . to edifie the body of christ , ephes. . . to rule the house of god , tim. . , , . . to feede the sheepe and lambs of christ , john . , , . and alwayes this is given to pastors and elders . i know that kings are nurs-fathers , to feed , edifie , and watch over the church , causatively , by causing others so to doe ; but this will not content the formalists , except the king command and prescribe the externall worship of god. tooker , bancroft , whitegift , la●celot andreas , salcobrigiensis have a maine distinction here : that pastors and elders rule the church , as it is an invisible body , by the preaching of the word and administration of the sa●raments , and of this government the foresaid places speake : but as the church is a politick visible body , the government thereof is committed to the king. m bancroft said all the externall government of the church is earthly , and w●i●e●gyft and bancroft two grosse divines made for the court , say t●e externall government of the church , because externall , is ●●spi●●tuall , and not a thing belonging to christs externall kingdome , ( ●aith bil●●n : ) but this is , false , . popish , . anabaptisticall , . ●yrannicall . false , . because externall and vocall preaching , and a visible administration of the sacrament in such an orderly way , as christ hath instituted , is an externall ruling of church members according to the ●aw of christ as king , an externall ordaining of the worship , is an externall ordering of the worshippers according to the acts of worship thus ordered , as sense teacheth us : but the externall ordaining of the worship , to preach , this , not this , to celebrate in both kinds , by prayer and the words of institution , and not in one kind onely , is an externall ordering of gods worship : therefore as kings cannot administrate the sacraments , nor preach , so neither can they have the externall government of the church in their ●ands . . the feeding of the flocke by pastors set over the church by the holy ghost , act. . . includeth the censuring by discipline , even the grievous woolves entring in , not sparing the flocke , but drawing disciples after them , vers . , , . and therefore pastors as pastors are to watch , and to try those who say they are apostles 〈◊〉 not , but doe lie , r●vel . . . by discipline ; so this externall ●e●ding is externall governing committed to pastors , whereas inward governing is indeed proper to christ the head of the church . . what ? doe not the epistles to timothy containe comman dements about externall government to bee kept invi●●able by timothy , not as a king i hope , but as a pastor , even 〈◊〉 the appearing of our lord jesus christ , tim. . . and this taketh away that poore shif● , that the externall government of the church , as n tookerus saith , was in the apostles hands , so long as persecuting magistrates were over the church . but now , when the magistrates are christians , the case is changed , but the government of all su●● as timothy is , must bee visible , externall , and obvious to men , as tim. . , , , . . , , , . ● . . tim . . tim. . , , , . tim. . , , , . tim. . all which must bee kept untill the comming of christ , tim. . . tim. . . tim. . , . . if externall government were in the kings power , then were it his part to rebuke publikely , to excommunicate , and to lay on hands upon the timothies of the church ; all which are denied by the formalists , and are undoubtedly the churches part , as the church , matth. . , . tim. . , , , , tim. . . tim. . . cor. . , , , . . o parker proveth well that the keyes are christ as kings ruling in word and discipline . . this is popish , for so doth the papists teach , as p stapleton and q becanus , that the pope , quo ad externum infiuxum , according to externall influence of visible government is head of the church , and christ according to the internall influence of the spirit is the head of the invisible body of christ , and here the king is installed in that externall government , out of which our divines by scriptures have extruded the pope , which is a notable dishonor done to kings ; and as r parkerus observeth . s joan. raynoldus answereth that , from two offices of the head , which is to give life and influence of motion to the members , and also to guide and moderate the actions externall of the body , wee cannot make two heads ; and because the king hath some civill government about the church , wee cannot make two heads over the church , christ one , and the king another under him . . this is anabaptisticall ; for because the visible government of the church is externall , wee are not to cut off all necessitie of the ministery to feed and rule with ecclesiasticall authority , and because the prince is gifted and a christian , to give all to him , for a calling there must bee from god , for the king to governe the church of christ by lawes , and prescribing externall worship therein , for christ hath left , ephes. . cor. . tim. . men to bee feeders and governours of his church by office , whose it is to bee answerable for soules , heb. . . . it is tyrannicall , because it putteth power into the magistrates hand , to take from the church , that inbred and in●rinsecall power of externall and visible government over her selfe and members , which all civill incorporations by instinct of nature have , and the magistrate , as such , not being a member of the church hath a headship , even being a heathen magistrate , over the redeemed body of christ. . by this reason , the lord jesus as king hath no pastors in his name to use the ●●ves of his kingdom , by binding and loosing ; for discipline being an externall thing ( say they ) is not a part of christs kingly power , but the king as christs civill vicar hath this power : but i say all acts of christ as hee is efficacious by the gospel to gaine soules , are acts of christ as powerfull by the scepter of his word , and those who are his instruments to exercise these acts are subordined to him as king of the church , but church-men by an externall ecclesiasticall power delivering to satan , and externally and visibly casting out of the church , that the spirit may bee saved in the day of the lord , are instruments subordined to christ , who is efficacious to save spirits by excommunication , and to gaine soules by rebukes . t gregorius magnus saith , those to whom christ hath given the keyes of his kingdome , by these hee judgeth , and why is this word the word of his kingdome ? the scepter of his kingdome ? the sword that commeth out of his mouth , by which hee governeth his subjects , and subdueth nations , so called ? but because christs kingly power is with those , whom hee hath made dispensators of his word . . conclusion . nor hath the king power of ordaining pastors , or depriving them , or of excommunication . . all these are acts of spirituall and ecclesiasticall power , tim. . . tim. . . act. . . act. . . act. . . tit. . , . and flow from the power of the keyes , given by christ to his apostles and their successors , matth. . , , . mark. . , , . joh. . , , . hence i argue , to whom christ hath given out his power , as king of the church , matth. . , . power of the keyes , matth. . . matth. . . and a commandement to lay hands , and ordaine qualified men , for the ministry , and those who by the holy ghosts direction practised that power by ordaining of elders , these onely have right to ordaine elders , and their successors after them : but apostles and their successors onely are those to whom christ gave that power , and who exercised that power , as the places prove . . ordination and election both in the primitive church of the apostles was done by the church , and consent of the multitude , act. . act. . , , . , , &c. but the civill magistrate is neither the church , nor the multitude . . ordination is an act formally of an ecclesiasticall power , but the magistrate as the magistrate , hath no ecclesiasticall power ; ergo , hee cannot exercise an act of ecclesiasticall power . . if ordination were an act of kingly power , due to the king as king ; then . the apostles and elders usurped in the apostolick church the office and throne of the king , and that behoved to bee in them an extraordinary and temporary power , but wee never find rules tying to the end of the world , given to timothies and elders of the church anent the regulating of extraordinary and temporary power , that were against the wisedome of god to command timothy to commit the word to faithfull men , who are able to teach others , as tim. . . and to set downe the qualification of pastors , elders , doctors , and deacons to timothy , as a church man , with a charge to keepe such commandements unviolable to christs second appearing ; if timothy and his successors in the holy ministry were to bee denuded of that power , by the incoming of christian magistrates . . the king by the laying on of his hands , should appoint elders in every citie , and the spirits of the prophets should bee subject to the king , not to the prophets , as the word saith , cor. . . . those who have a church power to ordaine and deprive pastors , must by office try the doctrine , and be able to 〈…〉 sayers , and to finde out the foxes in their hereticall wayes , and to rebuke them sharpely , that they may bee sound in the faith : but this by office is required of pastors , and not of the king , as is evident , tim. . . tim. . ● . tit. . , , . it is not enough to say , it is sufficient that the king try the abilities of such as are to bee ordained , and the bontgates of hereticall spirits to bee deprived , by pastors and church men , their counsell and ministery , and upon their testimony the king is to ordaine , and make , or exauthorate , and unmake pastors ; because . so were the king a servant by office , to that which church men shall by office determine , which they condemne in our doctrine , which wee hold in a right and sound meaning . . he who by office is to admit to an office , and deprive from an office , must also by office , bee obliged to bee such as can try what the office requireth of due to bee performed by the officer ; nor is it enough which some say , that the ignorance of the king in civill things taketh not away his legall power to judge in civill things , and by that same reason , his ignorance in church matters taketh not away his power to judge in ecclesiasticall matters , for i doe not reason from gifts and knowledge that is in the king simply , but from gifts which ●x●fficio , by vertue of his kingly office is required in him . it is ●●ue as king hee is oblieged to read continually in the book of the law of god ▪ deut. . and to know what is truth , what here●ie , in so fa●re as hee commandeth that pastors preach sound doctrine , and that as a judge hee is to punish heresie . some say hee is to have the knowledge of private discretion , as a christian , that hee punish not blindly . i thinke hee is to know judicially as a king , . because hee hath a regall and judiciall knowledge of civill things , even of the major proposition and not of the assumption and fact onely . ergo , seeing hee is by that same kingly power to judge of treason , against the crown & the civill state , by which he is to judge of heresie , & to punish heresie , it would seeme as king hee is to cognosce in both , by a kingly power , both what is law , and what is fact . . because the judgement of private discretion , common to all christians , is due to the king as a christian , not as a king : but the cognition that the king is to take of heresie and blasphemy , whether it bee heresie or blasphemy , that the church ●●●●eth heresie and blasphemy , is due to the king as king , because hee is a civill judge therein , and if the church should call christs doctrine blasphemy , caesar and his deputie pontius pilat , as judges civill , are to judge it truth . neither would i ●●i●●●ly here contend ; for whether the kings knowledge of herese in the major proposition bee judiciall , or the knowledge of discretion onely , as some say , wee agree in this against papist● , that the king is not a blind servant to the church , to punish what the church calleth heresie , without any examination or tryall ▪ but though the kings knowledge of heresie in the proposition and in law , bee judiciall and kingly , yet because hee is to cognosce onely in so farre as hee is to compell and punish with the sword , not by instructing and teaching . it would not hence follow that hee is to make church constitutions as king , but onely that hee may punish those who maketh wicked constitutions , because the canon maker is a ministeriall teacher , the king as king may command that hee teach truth , and hee may punish hereticall teaching , but as king he is not a teacher , either in synod or senate , in pulpit or on the throne ; now if the king by office ordaine pastors , and deprive them , by office hee is to know who are able to teach others , a●d must bee able also to stop the mouthes of the adversaries , and to rebuke them sharpely , that they may bee sound in the faith , and this is required in titus , ch. . , , , , . as a pastor , and as an ordainer of other pastors ; therefore that which is required of a pastor by his office , must also bee required to bee in the king by his office . . it is admirable that they give to kings power to deprive ministers , but with these distinctions . . he may not discharge them to preach and administer the sacraments , but to preach and administer the sacraments in his kingdome , or dominions , because the king hath a dominion of places . . hee may discharge the exercise of the ministery ; but hee cannot take away the power of order given by the church . . hee may deprive ( say some ) by a coactive and civill degradation , because the supreme magistrate may conferre all honours in the christian common-wealth , ergo , hee may take them away againe , but hee cannot deprive by a canonicall and ecclesiasticall degradation . . hee may caus●tively deprive , that is , compell the church to deprive one whom he judgeth to bee an heretick , and if the church refuse , hee may then in case of the churches erring , and negligence , as king deprive himselfe . but i answer , the king as king hath dominion civill of places and times , as places and times , but not of places as sacred in use , and of times as sacred and religious : for his power in church matters being accumulative , not privative , hee cannot take away a house dedicated to gods service , no more then hee can take away maintenance allotted by publick authority , upon hospitalls , schooles , doctors and pastors . god hath here a sort of proprietie of houses and goods as men have . places as sacred abused are subject to regall power , hee may inhibit conventions of hereticks . . the apostles might preach in the temple , though civill authoritie forbid them . . kings are as much lords of places as sacred and publick , as they have a dominion of civill places , in respect the king may be coactive power hinder that false and hereticall doctrine bee preached , either in publick , or private places , for this hee ought to doe as a preserver of both tables and a beare of the sword for the good of religion ; and if they may command pure doctrine to bee preached , and sound discipline to be exercised , they may command the same to bee done in publick places . the second distinction is not to purpose . . to discharge the exercise of a ministery ( saith u calderwood ) is a degree of suspension , and suspension is an ecclesiasticall degree to the censures of excommunication , and therefore the king may as well excommunicate , and remit and retaine sinnes , ( which undoubtedly agreeth to the apostles , ) as hee can suspend . . as for taking away the power of order , it is a doubt to formalists , if the church can doe that at all , seeing they hold sacraments administred by ministers justly deprived to bee valid ; ergo , they must acknowledge an indeleble character in pastors , which neither king nor church can take away . if then the king deprive from the exercise , hee must simpliciter deprive , by their grounds it is weake that they say , the king may deprive from the exercise of a ministry within his owne dominions ; for ( saith calderwood x they all know well that the king hath not power to deprive men from the exercise of the holy ministery , in ether forraine kingdomes . for the third way of deprivation , it hath a double meaning also . . if the meaning bee , that as the king by a regall and coactive power may take away all honours , either civill or ecclesiasticall , as hee giveth all honours , then this way of depriving ministers cannot bee given to the king , for the king may give and take away civill honours , for reasonable causes , according to the lawes . but in ecclesiasticall honours there bee three things . . the appointing of the honour of the office to bee an ambassadour of christ. . to give the true foundation and reall ground of a church honour , that is , gifts and gracious abilities for the calling , neither of these two doe come either from king or church , or from mortall men , but onely from jesus christ , who ascending on high gave gifts unto men , and appointeth both office , and giveth grace for to discharge the office . yea since morall philosophy maketh honor to bee praemium 〈◊〉 , a reward of vertue ; the king doth not give that which is the soundation of honour civill , for civill vertue is a grace of god but in church honour there is a third , to wit , a de●●●nation of a qualified man , for the sacred office of the ministry , and an ordination by the imposition of hands used in the apostolick church , act. . . act. . . act. . tim. . tim. . whether imposition of hands bee essentiall to ordination , or not , i disput not , it is apostolick by practise , yet there is something ecclesiasticall , as praying of pastors , and an ecclesiasticall designation of men , or the committing of the gospell to faithfull men , who are able to teach others , tim. . . tim. . . no scripture can warrant that the king ordaine pastors by publick praving , by laying on of hands , or ecclesiasticall blessing , or by such an ordination , as is given to timothy , and the elders of the church , acts . . acts . . tit. . , . , . tim. . . tim. . . tim. . . if any say the king hath a publick and regall power in ordaining of ministers , and so in d●priving them , or a mixt power , partly regall , partly ecclesiasticall , as hee is a mixt person , and the church hath their way of purely and unmixt ecclesiasticall calling or ordaining of ministers , or the church and the magistrate both doth elect and choose the man , yet so that he is not elected without the consent of the king or magistrate in the kings roome . i answer , many things are here to be replyed . . that the king who may be borne an heire to an earthly kingdome , is also borne and by nature a mixt person , and halfe a minister of the gospell , is against gods word ; ministers in whole , or in part , are made so of god , not so borne by nature : in aaron● priestha●d men by birth came to a sacred office , but that is done away now in christ. . with as good reason may the king preach and administer the sacraments , as a mixt person , as he may ordaine , by ecclesiasticall blessing , imposition of hands , ecclesiasticall designation any person to the ministery , that same auth nity of christ which said to timoth , lay hands suddainly 〈◊〉 man , said also to him , tim. . . study to be approved unto 〈◊〉 , a workeman that needeth not to be ashamed , dividing the word right ; that is , both ordaining of ministers , and pastorall preaching of the word , or pastorall acts flowing from an ecclesiasticall power . how then can the one be given to the king by vertue of that same mixt power ? especially seeing baptizing it directly called c●r . . . a lesse principall worke of the ministery then preaching . it it be said , as ordination is performed by the king , is not an ecclesiasticall action , but civill , or mixt , partly civill , partly ecclesiasticall . i answer : by that reason , if the king should preach and administrate the sacraments , these actions should not be called ecclesiasticall actions , and uzzah's touching the arke , should not be called an action by office incumbent to the levites only ; and it might be said , the person being civill , the actions are civill . and uzziah's burning of incense upon the altar of incense , was not a priestly act , but an act of a mixt power , he was partly a king , and partly a priest , who did performe the action , but he was a priest by sinfull usurpation in that action , as we know . . this answer is a begging also of the question . . whereas it is said that the church ordainech pastors , and the king also , but divers wayes : the one by a regall power , the other by me el●siasticall power . i answer : this is spoken to make the people , ad saciendum populum , for ejusdem potestatis est , ( saith the law ) constituere & desti●●ere , it is the same power to ordaine and to destroy . the high-commission by the kings authority doth deprive ministers , without so much as the knowledge of the church . if then the king as king may deprive ministers without the notice of the church , then may the king as king also ordaine pastors without the notice of the church . for the action of the instruments as such , is more principally the actions of the principall cause . election of a pastor is farre different from ordination of a pastor : the whole multitude as christians have voyces in the election of a pastor , and so hath the king or his magistrate , as a part and member of the church , but this giveth no negative voice to the magistrate in election , but ordination is not done by all the multitude , it is a worke of authority done onely by the church-officers . . the coactive and civill degradation , must have also correspondent thereunto a coactive and civill ordination of pastors . now i ask what is a coactive ordination . if it be the kings royall and civill authority , commanding that the church officers ordaine pastors at christs commandement ; this we deny not , they fight with a shadow or a night ghost ; not against us , who contend for this . but if they meane a coactive degradation by the sword , in banishing , imprisoning , yea and for just causes , punishing ministers to death with the sword , this indirect deprivation we doe not deny . but so the king depriveth a man from being a minister , when he is beheaded , or hanged , or banished for civill crimes , no other wayes , but as he depriveth a man from being a fashioner , a sai●●r , a plower , a souldier , or a father to his owne barnes , a husband to his owne wife , for when the man is beheaded or hanged , by the sword of the magistrate , he is d●prived from being a fashioner , a sailer , a father , a husband : and solomen did not other way deprive abiathar from the priest-hood , then indirectly by consining him for treason at anathoth , so as he could not exercise the priests office at jerusalem . so after a junius , b calderwood , c gul. apollonius , d sibrandus , yea e muketus , a man for the times , denyeth that the prince can take away that ecclesiasticall power that the church hath given . and so f acknowledgeth wedelius the same . that reasonlesse lyer lysimach nicanor in this ▪ and in other things , hath no reason to say , we borrow jesuites doctrine to answer this argument , for g the jesuite becanus is not ●nacquainted with jesuits doctrine against the power of kings , yet he answereth that solomen as king had no power over abiathar for treason , or any other crime , and therefore following bellarmine and gretserus saith , that solomon did this by an extraordinary propheticall instinct , yet h abulensis a great textuall papist , and i b●naventura a learned schooleman saith this p●oveth that the king is above the priest , and that priests in the old testament were not eximed from the civill judges sword and power : this is very doubtsome to k suarez who ●aith , that it was a temp●rall civill punishment of exi●e , and that ●●●siti●n from the exercise of the priests office followed upon the other . but we neede not this answer , for solomons sentence containeth in t●rminis , a meere civill punishment ; and these words king. . s. solomon thrust out abiathar from being priest to the lord , seem not to be words of the kings sentence of banishment , but are relative to the fulfilling of the lords word , and a consequent of divine justice relative to the prophesie against elies house . though verily i see no inconvenience to say that solomon did indeed deprive him from the priest-hood by an extraordinary instinct of the spirit , as he was led of god to build the temple . . because the text saith , so solomon thrust out abiathar from being priest to the lord , and ver . . and zadok the priest did the king put in the roome of abiathar , which is a direct deprivation from the priest-hood : but i contend not here . but that the king causatively may deprive , that is , command the church to cast out hereticks , and to commit the gospell to faithfull men , who are able to teach others , tim. . . wee confesse : as for the power of convocating of synods , some thinke that the king may convocate synods as men , but as church men they have power , if the magistrate bee averse , to convocate themselves , see l junius who insinuateth this distin●tion . but certainly though the kingly dignity be thought meerely civill , yet let this be thought on ; it may be thought that the kings power is divine three wayes . . effectually , and so we thinke that the kingly power is an ordinance of god lawfull , jure divin● ; many papists say the contrary , but we thinke with gods word , it is of divine institution , as is cleare , psal. . . prov. . . . rom. . , , , , , . matth. . . p●t . . , . eccles. . . prov. . . prov. . . the kings power may be thought divine , formally , and so as divine is opposed to civill , it is a humane ordinance , and not formally divine or ecclesiasticall , nor subjectively . . it may be thought divine and ecclesiastick , objectively and finaliter . the end intrinsecall being a spirituall good , and so the king hath power to conveene synods not onely as they are men , and his subjects , but also as they bee such subjects and christian men , and members of synods ; as the king may command the minister of the gospell both as a man , yea and as a preacher in the pulpit , to preach ●ound doctrine and to give wholesome and good milke to the church , and this is formally an act of a nurie-father , such as the king is by his kingly office : and this way also doth the king send members to the synod , and moderate , and preside in synods , actu imp●rato ▪ n●n elicito : actu objective ecclesiastico ; non intrinsece , non formaliter , non subjective eccles●astico . the king ruleth by the sword , and commandeth the synods to meete , ordereth politically and civilly the members and meeting , and as king cooperateth , but by a civill and regall influence , with the synod , for the same very end that the synod intendeth , to wit , the establishing of truth , unity , and the edification of christs-body . but this power of the kings to conveene synods , is positive , not negative , auxiliary and by addition , not by way of impedition or privation . for the church of her selfe , hath from christ her head and lord , power of conveening without the king , beside his knowledge or against his will , if he be averse , as is cleare matth. . , . if they be conveened in his name he is with them ; not upon condition that the prince give them power . and joh. . . there is a church-meeting without the rulers , and a church-meeting for praying , preaching , and discipline , act. . , . &c. without the magistrate , & act. . , . and when the magistrate is an enemy to the church . . where christ commandeth his disciples to preach and baptize , matth. . , . and with all faith in the exercise of their ministry , they shall be persecuted by rulers , as matth. . , , . luk. . , , . he doth by necessary consequence command church-meetings , and synods , even when the magistrate forbiddeth , and this is practised , cor. . , , , , . where the magistrate is an heathen , chap. . , , . . it should follow that christ cannot have a true visible church , and ministry on earth , except the magistrate countenance his church , which is both against experience , and christs kingly power , who reigneth in the midst of his enemies , psal. . . and what glorious cour●bes had christ in asia , with power of doctrine and discipline , and ●o with all church-meetings , rev. . chap. . where tyrants did slay the witnesses of christ , rev. . . and certainely by what power kings allead●e that synods may not meet , for the exercise of discipline and good order in gods house , by that same power they may say there should be no church meeting for the hearing of the word and receiving the sacraments , without their authority . for church synods for doctrine differ not , in spece , and nature , from synods for discipline , all be one and the same acts under christ as king and head of his church , for which see m spalato , n u●●tius , o am●sius , p calderwood , q the professors ●● l●yden . now what any say on the contrary , for the power of princes in matters ecclesiasticall , is soone answered , r gerardus saith that moses gave lawes both to the people and priests , exod. . lev. . num. . i answer , if this be a good argument , the magistrate his alone without advise of the church may impose lawes , yea and institute new laws , and dite canonicall scripture also , as did moses , deut. . exod. . but it is certaine that moses gave these laws , not as a magistrate , but as a prophet of god , who spake with god face to face , and it is more for us , then for our adversaries . david also brought the ark to its place , at gods speciall direction , the levites carrying it by gods law , though they failed in that sinfull omission , sam. . but david did convocate the chosen of israel , even thirty thousand , to reduce the ark to its place , and so the levites and church-men , and did it not as king his alone , as chron. . hee did it . and s junius saith ( and the text is cleare ) that he did it by the counsell of an assembly and the whole church , and that a king may doe that in gods worship , in case of the negligence of the church , that is warranted by gods word , is but his duty . now jesuites answer not to any purpose in this , for t becanus , and u suarez answer nothing to davids placing of the arke in its place , onely they say all the people conveved the arke and danced before it , as well as david , but it is not hence proved , that all the people are heads of the church , as they say the king is : and lysimachus the jesuite seeth in this that wee a●●ee not with his friends the jesuits . solomon builded the temple , and dedicated it to gods service , but this is no ground to make the king a law-giver in the church . . because none can deny but solomon did all this , as a prophet , by speciall revelation : for . if solomon might not build an house to the lord , but by speciall revelation , that hee should bee the man , and not david his father , sam. . . . farre more could hee not as an ordinary king , build that typicall house , which had a resemblance of christ , and heaven it selfe , especially seeing the signification of the holy of holiest in the sanctuary is expressely given to the holy spirit , heb. . , . and the temple was a type of christ , joh. . , . and they may say kings by an ordinary power as kings might pen canonick scripture , as well as they could build a typicall temple like solomons . god filled that temple with his glory , and heard prayers made in that temple and toward that temple . i thinke kings as kings cannot now build such temples ; therefore solomon by a propheticall instinct built that house . jesuites give no answer to this , for u suarez saith kings may build churches to god ; because of it selfe it is an act of religion which requireth riches for the building thereof , and for the dedication it includeth two , . by some religious action to consecrate a house to god ; and this way onely the priests by sacrificing dedicated the temple , and god by filling of it with his presence , dedicated it to himselfe . . it includeth an offering and giving of an house to gods service . i answer : by this solomon as a private man builded the temple , and dedicated it to god , and not as either king or prophet ; but this is a vaine answer , for no private man could have builded an house to god , with such typicall relations to christ , and to the church of the new testament , except hee had been immediatly inspired by the holy ghost . x becanus saith three sorts of men were actors here , . solomon , . the priests , . the people : solomon prayed and gave thankes , the priest● ●arried the arke , the tabernacle , the holy vessels , and sacriji ●s , the 〈…〉 present , rejoyced and gave thank●s to god : there is nothing 〈…〉 solomons headship ; solomon dedicated a temple to god , what , it will no more follow , hee was the head of the church for that , 〈…〉 ●ffered stones and timber to god , then the wom●n can ●ee 〈◊〉 of the church , who offered to god g●●d , purple , 〈…〉 budd●● temple to god , many mer●han●s ●ubild temple● upon their 〈…〉 god , and pray to god to accept these temples ; 〈◊〉 in england 〈◊〉 temples to god , they are not for that head of the church . answ. . this is another temple then temples builded daily ; . because it was wil-worship for david to build this temple , and service to god for solomon a king of peace , and a type of our king of wisedome christ , to build this temple and for no other ; any merchant may build a common house to gods service , without a speciall word of promise , which word solomon behoved to have , or then hee could not build this house . . to dedicate an house to god typicall of christ ; . filled with the cloud of gods presence , where god said , hee would dwel in this house ; . with such ornaments as the holy of holiest in it ; . in which god said he would heare prayers ; whereas now in all places hee heareth prayers , joh. . . timoth● . . this is another positive worship then that a merchant build a house for gods daily service , which hath no relative holinesse in it , but onely is holy in the use , and to dedicate a house in these termes is more then an ordinary dedication to gods service , and their prelates in england , who dedicated temples to god , cannot answer this reply of the jesuites , nor can the new jesuite lysimachus nican●r their brother answer the jesuite herein ; wee say from warrant of gods word , that solomon did all this , by a propheticall instinct , by the which also hee prophecied , and did write the booke of the pro●●rbs , ecclesiastes , and solomons song ; else jesuites may say that these bookes doe no more prove solomon to bee a prophet , then the tomes written by becanus and suarez , doth prove that they were divinely inspired prophets . obj. david also prepared materialls for the temple , chron. . . and dicided the levites in certaine rankes and orders , chron. . . answ. chron. . . for so had david the man of god commanded , the man of god is the prophet of god , not the king of israel as king , chron. . . and hee set the levites in the house of god with cymba's and psalteries and ●arpes according to the commandement of david , and of gad the kings seer , and n●uh●n the prophet , for so was the commandement of the lord by his prophets ; they may prove then god the prophet is the head of the church , and hath power to make church-lawes . but it is a great mistake . h●●●●iah , david , solomon , commanded the people and the ●evites to doe their duties according to gods word . ergo , kings may make church-constitutions by a mixt power , it followeth in no so●● ; wee deny not but the king may command in gods worship , what is already of cleare and evident divine institution , but that hee may obtrude it , as a thing to bee observed , by all church men , and urge it , as a constitution come from authoritie , to b●e observed under the paine of ecclesiasticall censures , wee deny : now this formalists teach , that hee may command in the externall government , as a church constitution to bee in his royall name executed , by church men with church censures , though the church never heard of it before . it is true that jehoshaph ●t , chron. , , , . set of the levites and priests , and the chiefe of the fathers of israel , for the judgement of the lord , and for controversies — and charged them , to doe in the feare of the lord , v. . and behold amariah the chie●e priest ( saith hee ) is over you in all the matters of the lord ▪ and zebadiah the sonne of ismael , the ruler of the house of judah , for all the kings matters ; also the levites shall bee officers before you ; deale c●●ra●iously , and the lord shall bee with the good . hence doth t●oker and other court parasites inferre , . that the king constituting levites , and priests in a citie , must bee head of the church , and . that jehoshaph at having constitute two vicars and d●puties under him , one in church matters , to wit , amariah , another in civill matters , to wit , zebadiah , therefore hath the king a jurisdiction and headship in both church and state. answer . the institution of priests is one thing , and the calling of the persons to the office another ▪ the former was gods due , who himselfe chused the tribe of levi , and this the king did not . but it is another thing to constitute priests and levites , who were instituted and called of god , to serve in such a place at jerusalem , rather then in any other place ; this is but to apply a person , who is jure divine , by gods right in office , to such places and times . this is not a point of ecclesiastical jurisdiction , for placing and timing preachers belongeth to the people calling them , and in the time of apostasy , as this was , jehoshaphat sent levites to teach , and commanded them to do their duty ; but that the high priest is the kings deputy or vicar , as if the king offered sacrifices to god , as the principall and church head , or by the ministry and service of amariah , as his instrument , deputy and servant , is most idly , and untruely spoken . yet will i not use the argument of be●anus the jesuite , who saith , if amariah was the kings vicar , then may the king by himselfe sacrifice , for what ever the vicar o● deputy may d●e , that may the person above him , who giveth him power , d●e without the vicar . the kings royall commandement is formally terminated upon the quality and manner of ecclesiasticall acts , that they bee done according to gods law , rather then upon the acts according to their substance . it * is one thing for ministers to preach sound doctrine , and administrate the sacraments in obedience , and at the kings commandement , which wee acknowledge a truth , and another thing for ministers to preach in the name and authority of royall majesty , as having a calling from him : this latter is false : as the king may do an act of justice , at the direction of a minister , commanding him in gods name to execute judgement impartially : yet the king doth not an act of justice in the name and authority of the church . and that is true which be●anus saith , what the instrument doth , the principall cause may do , where the vicar or deputy , and the principall substitut●r of the vicar are both civill persons , or are both ecclesiasticall persons , for in a large and unproper sense , the nurse is a sort of deputy under the nurse father , the father may take care that the nurse give milke , and wholsom milke to his child , yet cannot the father give milke himself . the king may take care , actu imperato , as one intending , in a kingly way , that christs body bee edifyed , that the priests and prophets feed with knowledge , the church and sister of christ , and so are the priests under the king , and at his command to feed , and to feed with wholsome food the flocke , and in obedience to the king all are to do their duty , and his care is universall over all , and his end universall . that which is the end of pastors , doctors , elders , deacons , lawyers , judges , &c. is , in an universall intention , the kings end , even gods honor , by p●●curing in a regall way , that all do their duty in keeping the two tables of the law , and so is hee the great politick wheel moving by his royall motions , all the under wheeles toward that same end : yet cannot the king without sinne , and being like a bird wandring from her nest , do that which is properly pastorall , so that the office is not subordinate to him , but immediately from god , yet are the operations of the office , and to preach tali modo , diligently sound doctrine subordinate to him , but in a generall and universall way , as hee is a kingly mover of all , to keep the two tables of the law. neither did the king ( as a suarez saith ) one and the same way appoint both the high priest and the civill judge . and b cajetan saith , he decerneth the two chiefe heads of church and common-wealth , but hee appointed not both , for god appointed amariah , to bee high priest , and not the king , but here is nothing to prove the kings headship . asa reformed the church and renewed the covenant ; ezekia● reformed religion also , and brake in peeces the brazen serpent , and all these in the case of universall apostasie , and the corruption of the priest-hood did reforme the lords house , breake in peeces graven images , but all this giveth to them no mixt ecclesiasticall power of making canons , of ordaining and depriving pastors . whereas some object , that the care both of temporall good , and spirituall good , belongeth to the magistrate , therefore , hee must have a power to make church laws . see c pareus . for his care cannot bee supreme , if hee must rule at the nod and beck of church-men . i answer , the connexion is weak : hee who hath the care of both the temporall and spirituall good of the people , hee hath a nomothetick power to procure both these two goods , it followeth no way , for then might hee have a power in his own person to preach , and administrate the sacraments , this power procureth the spirituall good , but such as is the care , such is the power , the care is politick and civill , ergo , the power to procure the spirituall good , must bee politick and civill . . neither is the king to do all at the nod and direction of the priesthood , blindly and without examination . that is the blind doctrine of papists , wee hold that hee hath a regall power to examine , if the decrees of the church bee just , orthodox , and tend to edification , for hee is the minister of god , for good , and to take vengeance on evill doing . and there is no just obligation to sinne , hee is not obliged to punish with the sword , well-doing , but evill doing , and the church can oblige the magistrate to do nothing , but that which in case there were no church law , and in case of the churches erring , hee should doe . . they object , he to whom every soule is subject , he hath a power to make church laws , about all good : but all and every soule , without exception of apostles , or church-men , is subject to the civill magistrate . ergo. the proposition is proved from the law of relatives , for he to 〈◊〉 we are subject , he may give lawes unto us , for our g●●d . see d pareus . answ. he to whom we are subject , may give any lawes , or command any manner of way , for our good . i deny the proposition in that sense ; for then he might in the pulpit preach the commandements of god , for our good . he might give laws under the paine of excommunication . it is enough that he may give laws by sanction and civill enacting of church laws , and pressing us by the power of the sword , to doe our duty , for the attaining of a spirituall good . he to whom we are subject , he may give laws , that is presse , in a coactive way , obedience to laws , that is most true , but it proveth not a nomothetick power in the king. . they object , what ever agreeth to the kingly power concerning the good of subjects , by the law of nations , that doth farre more agreeth kings by the law of god. for the law of god doth not desir 〈…〉 ●e law of nations . but by the law of nations , a care 〈◊〉 religion belong th to the king , for religion by the law of nature is ind●●ed and brought in by the law of nations . as e cicero saith . and therefore to a christian kingly power , the care of religion must be due . answer : we grant all , for a care in a civill and politick way belongeth to the christian prince , but a care by any meane whatsoever , by preaching , or by making church canons , is not hence proved by no light of nature , or law of nations , in an ecclesiasticall care of religion due to the christian prince , but onely in a politick and civill way . . all beleevers , even private men , may judge of religion , not onely by a judgement of apprehension , but also of discretion , to try what religion is true , and to be holden , and what is false , and to be rejected . ergo , farre more may the christian magistrate definitively judge of religion , so he doe it by convenient meanes , such as are sound and holy divines , and the rule of gods word . the consequence is proved , because the faithfull prince hath supreame power , which is n●mothetick , and a power to make lawes . answer : it is true , all private beleevers may try the spirits , whether they be of god or not : but hence we may as well conclude , therefore princes may preach and administer the sacraments , as therefore the prince may define matters ecclesiasticall . for a eivill coactive power giveth to no man an ecclesiasticall power , except he be called thereunto , as aaron was . . the meanes alleadged are the judgement of holy and pious divines , and the word of god , but moses whom they alleadge for a patterne of a civill ruler , who had a nomothetick power in church matters , used not the advise of divines , nor the rule of the written word , but as a prophet immediately inspired of god , gave lawes to gods people , and prescribed a law to aaren , and to the priest-hood . now if rulers have such a power of defining lawes , they neede not follow the rule of gods word . but how shall they prove that moses gave the law to the people and the priesthood , as a king , and not as the prophet of god , inspired immediately of god ? for if moses his law came from the ordinary power of kings , as it is such , then commeth moses law from a spirit which may erre , for the ordinary spirit to kings , is not infallible , but with reverence to kings , obnoxious to erring . god save our king. . it is a princes part by office to defend religion , and to banish false religion , and to roote out blasphemies and heresies . ergo , he ought to know and judge by his office of all these . but if he be to use the sword at the nodde onely of the church , without knowledge or judgement , he is the executioner and lictor of the church , not a civill judge . answ. in a church right constitute , we are to suppone , that the lawes of synods are necessary and edificative , and that the magistrate is obliged by his office to adde his sanction to them not by an unfolded faith , and as blind ; but he is to try them , not onely by the judgement of discretion , as a christian , ( for so all christians are to try them ) but also ( saving the judgement of some learned ) by a judiciall cognition , as he tryeth civill crimes , which he is to punish : but his judiciall cognition is onely in relation to his practise , as a judge , to authorize these lawes , with his coactive power , not to determine truth in an ecclesiasticall way , under the paine of church censures . neither doe i beleeve , that the magistrate is not subordinate to the kingdome of christ , as mediator , but subordinate to god as creator onely . though some divines teach , that there should have beene kings and supreme powers in the world , though man had never fallen in sinne , and a saviour had never beene in the world , and so that kings are warranted by the law of nature , and nations , and not by any law evangelick and mediatory : yet we thinke with reverence , this argument not strong , for generation and creation and multiplication of mankind should have beene in the world , though never a sinner nor a saviour thould have beene in the world , yet are creation , generation and multiplication of mankind , by our divines , junius , trekatius , gomaras , calvin , beza , melancthon , polanus , rollocus , and many others , and with warrant of the word of god , made meanes subordinate to the execution of the decree of prede●tination to glory , which decree is executed in christ , as the meane and meritorious cause of salvation purchased in his blood . what heathen magistrates as magistrates know not christ the mediator ; ergo , they are not means subordinate to christs mediatory kingdome . it followeth not . for by christ the wisedome of god , kings doe reigne , though many of them know him not . as they are created by christ , as the second person of the trinity , though they know not the second person of the trinity . it is their sinne that they know him not . . it is objected . the magistrate is not given to the church under the new testament , by the calling of christ , as an exalted saviour , as all the gifts instituted for the government of the mediatory kingdome are instituted for that end , ephes. . . but it is instituted by god , as governer of the world , rewarding good and ill , rom. . . . answ. neither is creation a gift of christ as exalted mediator , therefore it is not a meane leading to the possession of that life purchased by the mediators bloud , it followeth not . for the magistracy is a nurse-father of the redeemed spouse of christ with the sincere milke of the word . i meane a formall meane procuring , by a coactive power , that the church shall be fed , and it procureth not onely the churches peace , which respecteth the second table of the law , but also godlinesse , which respecteth the first table of the law , tim. . . and ephes. . . there be reckoned downe onely officers , which actibus elicitis , by formall elicit acts , procureth the intended end of christs mediatory kingdome . not all the offices which procureth edification any way . such as is in civill governours , who are to see that the body of christ be nourished , and grow in godlinesse , for that is an essentiall and specifick act of the churches nurs-father . . it is objected . magistracy compelleth men to the observance of gods law , deut. . and doth not immediately , of it selfe , by spirituall gifts of the evangell , produ●e its effects . but all the mediatory kingdome of christ and the government thereof , of its selfe and its owne nature , produceth the saving effects of the evangel● , by vertue of its institution , as faith , repentance , and salvation . answ. a magistracy as a magistracy , of it selfe concurreth , but in a coactive way , for producing of peace , honesty , and godlinesse , and serveth to edification : but i grant , not in such a spirituall way , as a church-ministry , therefore it is not a meane subservient to the end of christs mediatory kingdome . it followeth not . it is not a spirituall meane . ergo , it is not a meane . the consequence is null , and it is false , that all the meanes of christs mediatory kingdome are of their owne nature spirituall , for that is to begge the question , for the magistrate procureth that the church be fed , he punisheth blasphemers , that others may feare , and so abstaine , and so be edified , though the way be coactive , yet is it a way and meane appointed of god , as the nurse-father is a meane for the childs nourishing , though the nurse-breasts be a more subordinate meane , immediate meane . . it is objected . the magistrate is not the lords ambassadour and minister in name of the mediator christ , as the minister is , but it is extron ●call to the government of christs mediatory kingdome , and 〈◊〉 helpe onely to those things , which concerne the externall man. answ. hee who is called god , and so is the vicegerent of god , is gods ambassador politick commanding in gods name , but in another way then a preaching ambassador commandeth : and though christ as mediator , may attaine to his end without the king , as many were edified in the apostolick church where the civill magistrate contributed no helpe , and was rather an enemy to the kingdome of christ , and so magistracy may bee called accidentall to christs mediatory government : but if this bee a good argument to prove that magistracie is not subordinate to christs mediatory kingdome , then oecumenicall and provinciall synods consisting onely of church men shall be no meanes subordinate to christs kingdome , because christs kingdome may subsist in one congregation , without a provinciall assembly , and circumcision is no meane subordinate to that kingdome in the jewish church , because that mediatory kingdome substisted fortie yeeres in the jewish church in the wildernesse without circumcision ; yea and apostles and evangelists are no meanes subordinate to that kingdome , because christs mediatory kingdome subsisteth now without these officers . . neither is it true that magistracie conferreth no helpe to this kingdom , but in these things which concerne the externall man , for in a politick and coactive way , the magistracy taketh care by commandements , that the church bee fed with the pure word of god ; onely this proveth that magistracie , and church ministery have two different objects , and the way of proceeding of these two states , the one carnall and with the sword , joh. . . rom. . , . the other spirituall , to the manifestarion of the truth to the conscience , cor. . , . psal. . . . es●y . . heb. . . which we grant to be true . . it is objected , christ himselfe performed all the parts of his mediatory kingdome , and all the functions thereof , in his owne person , and by his disciples , while hee was on earth ; but hee refused all civill magistracy , and did inhibit his disciples thereof , because it is not contained under the administration of his mediatory office , as subordinate thereunto . answ. christ refused magistracie , not because it is not subordinate to edification , which is the end of christs mediatory kingdome , but because it is not compatible with his spirituall kingdome , in one and the same person , and therefore this is a caption , à non causa pro causa , in one and the same person and subject ; the civill and the ecclesiasticall power are inconsistent and incompatible , that is true . ergo , in the kind of lawfull meanes these two powers are unconsistent and uncompatible . i deny it to follow , for both royall power and church power concurre for the producing of one and the same end , to wit , edification and obedience to both tables of the law , but after different wayes , carnall and spirituall . * i thinke it most considerable that though the prince may by a coactive way , command that same which a church synod may command in an ecclesiasticall way , yet differeth these same powers in their formall objects , because the king commandeth that which is good , religious , decent in gods worship as a thing already taught and determined judicially , either expressely in gods word , or then by a pastorall or synodicall determination , and that not by way of teaching , informing the mind , exponing the scripture , or by pastorall dealing with the conscience , as oblieging to a church liturgie , and ceremonies , as one who intendeth formall edification and faith , repentance , and obedience to god ; but the king commands that which is good and extra , as it is already taught , and expounded , and as it is an imperated act of externall worship , or mercy and justice done by a coactive power . hence the magistrates power is not to edifie formally , but to procure that edification may bee . . the magistrates power is lordly , the churches power is onely ministeriall . . the magistrates power may bee in one , to wit , in the king , the churches power of the keyes is in the church . . they differ in formall objects , as hath been said . now to obviate what the jesuite lysimachus nicanor saith , wee are no wayes of papists mind in the matter of the magistrates power , for papists , . exclude kings and emperours from any medling with church matters . charles the fift was upbraided by paul the third , the pope of rome , because hee did , as became a prince , ordaine meetings , conferences , and assemblies for composing of differences in churches matters , not giving the power of conveening councells , onely to the pope , a comparing his fact to the attempt of uzzah , who put his hand to the ark , and to c●rah , dathan and abirams conspiracie against moses ; yea and b nicolaus the first in his epistle to michael the emperour , denyeth that emperours are to bee present in synods , except in generall synods , where both church men and laicks are present : wee teach that the magistrate is as the hand , the ministry as the eyes , and both are to concurre for the spirituall good of the body of christ. . papists will have the magistrates so to defend the faith , as they have not power to judge , not as christians with the judgement of descretion what is right , or wrong , but they must , as blind servants , execute what prelates decree , yea and see ( non pr●priis ( saith c henr. blyssemius ) sed alienis episcoporum ac p●aelatorum suorum oculis videre ) not with their owne eyes , but with the eyes of their prelates , yea and the magistrate should not read the scripture , ( say papists and nican●rs brethren the jesuits ) expresly contrary to gods word , deut. . . hee shall read in the booke of the law , all the dayes of his life , joshua . . but onely beleeve as the church beleeveth , and this is blind obedience that they require of princes ; this faith or obedience wee thinke abominable in all men , as in princes . of old , popes and prelates were subject to kings and emperors , as wee teach from the word of god , rom. . . and . wee teach against the jesuit lysimachus nicanor , that his prelates should not invade the king and civill magistrates sword , and be civill judges , as popes and prelates are ; against which writeth a tertullian , b origen , c hilarius d chrysostome , e ambrosius , f augustinus ; the g author of the survey saith , that if every eldership be the tribunall seat of christ , what appellation can bee made there from to either provinciall or generall councell ? and hee meaneth , that there can bee no appellation to the king , seeing the presbytery in churches causes is as immediatly subject to jesus christ , and the highest judicature on earth , as the king is gods immediate vicegerent on earth , nearest to jesus christ , in civill causes . i answer : the cause that is meerely ecclesiasticall , as the formall act of preaching and ecclesiasticall determining of truth in pulpits , and the determining the truth in church assemblies , in an ecclesiasticall way in synods , and the excommunicating of a scandalous person , are immediatly subject to jesus christ , speaking in his owne perfect testament : and these causes lie not at the feet of princes to bee determined by them , as kings , but in a constitute church they are to bee determined by the ordinary church assemblies , and in this place there is no appeale from the presbytery to a king ; but it followeth not , that there can bee no appellation from a presbytery to a provinciall , or to a nationall assembly ; . because though every presbytery bee the tribunall seate of christ , yet it is but a part of the tribunall seat of christ , and such a part as may easily erre , and therefore appellation may bee made from the weaker , and the part more inclined to erre , to the stronger and maniest , or the whole , who may more hardlier erre : and that is not denied by this author , who dare not deny , but they may appeal from a bishop who doth , and may misleade soules , and emptie purses , to a metropolitan , and an archbishop , who is as dexterous and happy in emptying of poore mens purses , and destroying soules , if not large better , as a pettie lord prelate , from whom hee appealed ; yet is the one lord prelate the vicar of christ , as well as the other , by formalists bookes . and , . if the cause bee proper to the presbytery , they have just right to judge it , as well as the provinciall assembly hath , but possibly not such knowledge , and if the partie complaine that hee is wronged , or may bee wronged , hee may well appeale to a larger part of christs tribunall , lesse obnoxious to erring , which is no wrong done to the presbyterie . this man laboureth to make a division amongst our divines , because we know not whether to make our pastors , doctors , and elders immediat 〈…〉 to christ , as priests , because then they are priests of the new testament , or ●ubject to christ , as king , and then all our officers shall 〈◊〉 kings , under christ , and the christian m●gistrate shall be so thrust out of his kingdome and chaire . and the ignorant railer maketh much adoe in this matter , but the truth is stronger then this popish scribler ; for . as christ is a priest having a body to offer for the sinnes of the people , and a reall sacrifice , our divines deny that christ hath any substitute and demie priests under him , or master priests to offer sacrifices reall to god : if this author put any priests under christ in this meaning , hee is upon an unbloody masse-sacrifice , much good doe it him ; if h fenner make this propheticall office of christ a part of christs priesthood , because the priest was to teach the people , matth. . . hos. . . and i abraham henrick say the same , there is no absurd to make the officers of the new testament subordinate to christ , as to our high priest teaching us gods will , not to christ as our high priest offering a bloody or a reall sacrifice to god , & this author maketh much ado to cite k cartwright , l fenner , m bez●● , n and sonnius , men whose bookes hee is not worthy to beare , making the officers of christs kingdome subordinate to christ as king , for as much as christ as king prescribed the forme of ecclesiasticall government , and then saith the poore man o the pastors under christ ●● king must bee all emperors , the doctors kings , the elders dukes , the deacons lords of the treasury , &c. and if they bee christs immediat vicegerents , within their owne kingdomes , who shall controll any of them , on whithot shall an injured man appe●le ? answ. . wee are to blesse god that these officers , pastors , doctors , elders & deacons are expresly in the word of god , and that this railers officers , to wit , bishops , archbishops , metropolitans , primats , deanes , archdeanes , officials , &c. are in no place of christs testament , onely they are in the popes masse book : now if the man offend , because they are subordinate to christ as king , hee must make his primates , his metropolitans , his diocesan lords , his deans , officials , and such wild officers , emperours , kings , dukes and lord treasurers under christ , for some roome these creatures must have , else they must bee put out at the church doors , and if a man bee injured by the primate , to whom shall hee appeale , but to some above him , a cardinall ? and if that creature be a christ , who cannot do wrong , well and good it is , wee rest , but if hee bee a man like the rest of the world , surely poor folk must appeale to his high holines the pope . . deacons are not men of ecclesiastick authoritie in our account , but are to serve tables , acts . . nor are our officers little kings under christ , ( for the man cannot hold of the sent of a lord bishop ) but meere ministers and servants , and the ambassadors of the king of kings , who have no power to make lawes , as if they were little kings , but are to propound christs lawes ; hee is ignorant of christs kingdome , for the officers of the new testament are under christ as their king ; ergo , they are under him as little deputie kings to make lawes , as judges earthly are under those whose kingdome is of this world , joh. . . the man is both beside his booke , and his wit , to infer this ; christ hath no popes nor visible substitute kings under him , but under him are meere servants and heralds . . wee are farre from holding , that one church man such as the pope may excommunicate kings ; gregorius the second excommunicated the emperour leo , and gregorius the seventh , alias wicked hildebrand , excommunicated henry the fourth ; christ hath committed the power of excommunication to the whole church , cor. . . matth. . , . and therefore lysimachus nicanor cannot but side with papists in laying this power upon one prelate , as the kings substitute , or rather the popes vicar . . wee doe not teach that the pope or any church man may dethrone kings , and alienate their crownes to others . gregory the first in a certaine decree saith , kings and judges , who contr●veneth the constitution of the sea of rome , are to bee deprived of her honour ; gregory the second having excommunicated the emperour leo , discharged the italians to pay him tribute , and that because leo was against the worshipping of images ; see p haiminsfieldius , and q arniseus , and r baleus saith the pope drew the subjects of this leo isaurus , in apertam rebellionem , to 〈◊〉 rebellion , and so the emperors of the east were deprived of the kingdome of italy , per sanctissimum diabolum , by a most holy devill : pope zachariah , ( not the prophet ) deprived childericus king of france of his kingdome , and procured that pipinus the father of charles the great , should bee created king , so saith s baleus also . let the third transferred the empire from the grecians to the romans , and by the hand of pope leo ( saith sigebertus ) charles was crowned ; see for this t shardius . gregorius the fift being the brother germane of otbo the emperour , made a law that the emperour should bee chosen by seven princes electors , which fact weakned the majestie of the empire , which went before by inheritance , hence an. . charles the fourth , that his sonne might succeed him in the empire , laid in pledge the free cities of the empire , in the hands of the prince electors , which to this day are not redeemed . so did the pope shake the empire , at his owne will. gregory the third began , and leo the third finished the devise of erecting a new empire in the west , and weakned the power of the emperour of constantinople . gregorius the seventh , alias gracelesse hildebrand , deprived henry the fourth , and created another in his place , as u sleidan and x lampadius relateth . innocentius the third dethroned otho the fourth : and innocentius the fourth dethroned frederick the second , and the like did clemens the sixth to lodovick the fourth , by bellarmines owne confession . no emperours can bee created but by their consent , saith the y author of that learned worke , catalog . testium veritatis . they loose the subjects from the oath of fidelitie . lodovick the fourth answering the calumnies of john the . z saith it is against all law that the emperour hath no imperiall authoritie and power , except hee bee anointed , con●e●rated and crowned by the pope ; he citeth their owne a law on the contrary . that joannes the . ( saith the emperour ) insinuateth in his bull , that hee is universall lord in both temporall and spirituall matters . bonifacius the eighth setteth out a bull against philip the faire , philippus pulcher king of france ( as saith b stephanus aufrerii ) and speaketh thus , that he is universall lord of the earth in both temparall and spirituall thing● bonifacius episcopus servus ser●orum dei , philippo fr●n 〈◊〉 regi , deum time & mandata ejus serva , seire te volumus quod in spritualibus & temporalibus nobis su●es , benificiarum & pre●end●●● ad te c●●●io nuda spectet , &c. beleeve if ye will , that constan●●●● gave to the popes of rome freedome and immunity from the imperiall laws , and that he gave to the pope the territories of rome , and the city of rome the seat of the empire to be peter the fishers patrimony , and this ( say they ) constantine gave to silvester , which is the patrimony of the crowne , and the very empire it selfe given to peter , we teach no such kingly power given to church-men , and judge this donation to be a forged lye , invented by papists , because they are their owne witnesses of this donation . for c hieronymus pa●●●us cath●lanus , a lawyer , and chamberlaine to pope alexand●r the sixth , saith exprelly there was no such donation made by constantine . and because those who are most diligent observers of memorable antiquities speake nothing of this donation , as neither eusebius , nor hieronymus , nor augustine , nor a●brase , nor basilius , nor chrysostome , nor ammianus , nor histeri● t●ip ●●tita , nor pope damasus in his chronicle , nor beda , nor oros●us , it is but a dreame , yet it is certaine that three hundreth veares after constantine the emperours keeped rome , and the townes of italy , by their presidents and deputies , as may be seene in d justini●n . and this they did to the time of inn●●●ntius the second , as chronicles doe beare . . wee doe not teach that church-men are loosed from the positive lawes of emperours and kings . bellarmine e saith that the magistrate can neither punish church-men , nor conveene them before the tribunall● so innocentius the third , saith f the empire is not above the pope , but the pope is above the empire . and bonifacin● the eighth g saith , all upon hazard of their salvation , are subject to the pope of rome , who hath the power of both swords , and judgeth all and is judged by no man. now it is knowne to 〈◊〉 nicanor , that the prelats of england and scotland in their high commission , had the power of both swords , and that by episcopall lawes , the primate 〈◊〉 all the 〈◊〉 , and is judged by none , and who but he ? and who ever spake as h suarez ? that church-m●n 〈…〉 co 〈…〉 against princes , even to detbrane them . and as he saith , 〈…〉 , by divine law the pope is eximed from a● laws of princes : and shall we in this beleeve i bellarmin● , k sato , l ●●●etanus , m turrecremata , n gr●g●rius de valent. o sua●●●● and then forsooth they bring us their p canon law to judg the law of god , & to prove it , because it is said by their silvester , nemo judicabit primam ●dem , and their q gratian learned this jus divinum , this divine law from innocentius the pope . and what they alledge for peters exemption from paying tribute , will exime all the disciples , and so all church-men by divine right from the lawes of princes . yea all clergy-men ( say they ) by a divine positive law are eximed from the laws of magistrates . so saith r suarez , s bellarmine , and t the 〈◊〉 of rbeimes , but with neither conscience , nor reason . and contrary to their owne practise and doctrine . for paul will have every soule subject to superiour powers , and except the roman clergy want soules , they must also be subject . salomon punished abiathar , josiah burnt the bones of the priests upon the a●tar , christ subjected himselfe to his parents , payed tribute to caes●r , and commanded scribes and pharisces to doe the like , matth. . willing that they should give to cesar those things which are caesars . paul appealed to caesars tribunall , and rom. . as many , as may doe evill , as many , as are in danger of resisting the power , are to be subject . rom. . . . but church-men are such , therefore they are subject . agatho bishop of rome writing to constantius the emperour , calleth himselfe imperii famulum , a subject of the empire , and saith , pro obedientia quam debuimus . leo submitted himselfe to lodovick the emperour . w the clergy of constantinople may be conveened before the patriarch or president of the city . see the x law. and y and z bishops , clerks , monkes , &c. for criminall causes are judged by the presidents : if a man have a suit with a clerk , for a money matter , if the bishop resuse to heare , tunc ad civilem judicem , &c. a say they . sigebertus , as also b luitprandus doth witnesse that the bishops of rome were compelled to pay a certaine summe of money to the emperors , to be confirmed in their bishopricke , ev●n till the yeare . leo the fourth , who is canonized by papists as a saint , c writeth to lotharius the emperour , that they will keepe the emperors lawes for ever , and that they are lyars who say the contrary . arcadius made a law , that if a priest were found to be seditious and troubling the publick peace , he should be banished an hundred miles from that place . but how farre popes have surpassed bounds in these ; see their blasphemies . as they say d god should not have beene discreet , nisi potestatem pontifici super principes contulisset , except he had given power to the pope above princes . also e papam superioritatem habere in imperatorem , & vacante imperatore , imperatori succedere . also f papa habet utriusque potestatis , temporalis nempe & spiritualis , monarchiam . also g quanto sol lunam , tanto papa superat imperatorem . the pope is above the emperor and succeedeth to the emperors throne , when it is vacant , and he is as farre above the emperor , as the sunne is above the moone . the pope also ( h ) in the nativity night , blesseth a sword , and giveth it to some prince , in signe , that to the pope is given all power in heaven and in earth . . the pope may loose all subjects from their oath of loyalty and may command that a jesuite stabbe or poyson a king , when he turneth enemy to the roman faith. all these satan and envy it selfe cannot impute to our doctrine . let l●simachus the jesuite heare this , and see if his owne little popes , the prclats , doe not teach or aime at all these points against the kings of the earth . chap. . sect . . of the way of reformation of the congregations of england . in the first article , the author acknowledgeth the church of england was once rightly , and orderly gathered , either by apostles ●● apostolick men , whether philip , or joseph of arimathea , or simon zelotes , as we may read in fox , &c. sothat all the worke now , is not to make them churches which were none before , but to reduce and restore them to their primitive institution . answ. though the churches of england were planted by the apostles , yet since popery universally afterward prevailed , in both england and scotland , as beda and nicephorus and ancient histories witnesse , we thinke by our brethrens grounds england losed the very essence of a true church . so that there be neede of the constituting of a new church , and not of simple restitution to the first restitution . . because the congregations wanteth the essentiall constitution of right visible churches , as you say . . because you receive none comming from the church of new-england , to the seales of the covenant , because they are members of no visible church . sect. . certaine propositions tending to reformation . in the third or fourth proposition the author condemneth laicks patronages . . dedicating of lands to the ministry ; to these adde what the ministers of new-england say a in their answer to the thirty two questions sent to them from old-england , where they condemne stinted maintenance . though the right of church patronages were derived from romulus , it is not for that of noble blood . ●or b dionysius halicarnasseus saith romulus instituted patronages , when he had divided the people in noble and ignoble , called , patricii & plebeii . but this patronage was civill , and when servants and underlings were hardly used , it hath a ground in nature , that they choose patrons to defend them , therefore hee who gave libertie to a a servant , amongst the romans was called a patron , and c he who defended the cause of the accused , as valla saith , was called a patron . if it bee said that the servant was the proper goods , and part of the masters patrimony , because hee might sell his servant , and therefore there could bee no law given to prove men may limit the dominion of the master over the servant . i answer ; the servant was a part of his masters patrimony , but a part thereof for sinne , not as his oxe or his asse , is a part of his patrimony ; therefore by the law of nature , whereby the weaker imploreth helpe of the stronger , as the lambe seeketh helpe from the mother , and the young eagle from the old , the slave might well have libertie to choose a patron , and this is a ground that the magistrate the churches nurs-father by office should plead the churches cause , as her patron , and every one in power is to defend the church in her liberties and patrimony ; and therefore in the apostles time , when holinesse and the power of religion did flourish , and was in court , there was not need of any positive , civill or church law , for a patron to the church , every beleever in power is oblieged to defend the church : but when men became vulturs and ravenous birds to plucke from the church what was given them , the councell of millian d in the yeare of god . wherein some say augustine was president , under honorius and arcadius , some holy and powerfull men were sought from the emperour to defend the church in her patrimony , and rights against the power and craft of avaritious men , and they were called patrons , and the same was desired e in the first councell of carthage , but with the bishops advice , cum provisione episcoporum . hence it is cleare , patronages from their originall were not church priviledges , and bishops being a part of the church , could not be the patrons , quia nemo sibi ipsi potest esse patronus , and for this cause that learned f thinketh this was the originall of church patronages , but the patrons have beene chosen with consent of the church ; hence they were not as our patronages are now , which goeth . by birth , . and are a part of a mans patrimony , and civill thing , that the patron hath right unto , under the kings great seale ; but as a minister is not a minister by birth , neither was a patron a patron by birth : and from this wee may collect , that the patrons right was but a branch of the magistrates right , and accumulative , not primitive , and that hee could take nothing from the church , and 〈◊〉 lesse might the patron forestall the free election of the people , by tying them and their free suff●ages to a determinate man , whom hee presented ; and it is not unlike which g a●entinus 〈◊〉 , when bishops gave themselves onely to the word of god , to preaching and writing bookes in defence of the truth , the emperour tooke care that they should bee furnished with food and ●aiment , and therefore gave them a p●tronus quem 〈◊〉 patronum curatoremque vocabant , whom they called a patron ; and here observe the bishop of old was the client , and the sonne and pupill , now hee must bee the patron and tutor , and therefore in time of popery , antichristian prelates would bee patrons both to themselves and to the churches . but this seemeth not to bee the originall of patronages , because this ground is common to all churches , but not all , but onely some certaine churches have patronages , therefore their ground seemeth rather to bee that some religious and pious persons founded churches , and dotted , and mortified to them benefices , and the church by the law of gratitude did give a pat●onage over these founded churches to the first foundators and their heires , so as they should have power to nominate and present a pastor to the church . but there were two notable wrongs in this ; for . if the fundator have all the lands and rents in those bounds , where the church was erected , hee is oblieged to erect a church , and furnish a ●●pend , both by the law of nature and so by gods law also . ergo , the church owe to him no gift of patronage for that , nor is hee to keepe that patronage in his hand , when hee erecteth a church ; but and if hee being lord heritor of all the lands and rents , both erecteth a church , and dotteth a stipend , sub modum eleemosynae , non sub modum debiti , by way of almes , not by way of debt , then is there no gratuitie of honour , nor reward of patronage due to him , for almes as almes hath no reall or bodily reward to bee given by those on whom the almes is bestowed , but onely the blessings of the poore , joh . . it being a debt payed to god , hee doth requite it . and h calderword saith , no wise man would thinke that the church men should allure men to found churches , and to workes of pietie , by giving them the right of presenting a man to the change : and also hee would call it simonie , not pietie or religion , if one should refuse to doe a good worke to the church , except upon so deare●t rate , and so hard a condition as to acquire to himselfe po●er over the church of god. though the ●ight of presenting a man to benefice were a meere temporall thing , yet because it removeth the libertie of a free election of the fittest pastor , as i origen saith , it cannot bee lawfull , but it is not a temporall or civill right , but a spirituall right , though wee should grant that the people have a free voyce in choosing , and that the patron were oblieged to present to the benefice , the man onely whom the people hath freely chosen , and whom the elders , by imposition of hands , have ordained . . because the pastors hath right to the benefice , as the workeman is worthy of his hire , and hee hath a divine right thereunto by gods law , cor. . , . & c. gal. . matth. . . ergo , if the patron give any right to the pastor to the benefice , it must bee a spirituall right . if it bee said , hee may give him a civill right before men , that according to the lawes of the commonwealth , hee may legally brook and injoy the benefice ; this is but a shift , for the civill right before men is essentially founded upon the law of god , that saith , the workeman is worthy of his hire : and it is that fame right really that the word of god speaketh of : now by no word of god , hath the patron a power to put the preacher in that case , that hee shall bee worthy of his wages , for hee being called , chosen as pastor , hee hath this spirituall right not of one , but of the whole church . . it is true , papists seeme to bee divided in judgements in this , whether the right of patronage bee a temporall or a spirituall power ; for some canonists as wee may see k in abb. decius , l and rubio , and the glosse m saith it is partly temporall , partly spirituall . others say it is a spirituall power , as n anton. de butr. and o andr. barbat . and p suarez , and whereas papists doe teach that the church may lawfully give a right of presenting to church benefices , even to those who are not church men , the power must bee ecclesiasticall and spirituall , and cannot bee temporall ; also suarez saith , that the right of patronage may bee the matter of sim●ny , when it is ●●ld for m●ney . ergo , they thinke it an holy and spirituall power . it is true q the bishop of spalato calleth it a temporall power , which is in the hand of the prince , but there is neither reason nor law , why it can bee called a temporall power due to a man , seeing the patron hath ( amongst us ) a power to present , and name one man , whom he conceiveth to be qualified , for wee find the nomination of a list , or the seeking out of men fit for the holy ministry , some times ascribed to the church , as act. . then they appointed two , joseph called barsabas , who was surnam d jus●us , and matthias , which words may well bee referred to the eleven apostles , and so they nominated men , or to the church of beleevers , and so though it bee not an authoritative action , it is an ecclesiasticall action , and belongeth to the church as the church , and so to no patron : and the looking out of seven men to be presented as fit to bee ordained deacons , is expresly given to the church of beleevers , act. . . wherefore brethren , looke yee out amongst you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seven men of honest report ; and sometimes the apostles doe nominate men for the ministery , but never doth the holy ghost mention a patron . but if the thing it selfe ( say they ) hee necessary , then is the office not unlawfull . but it is most necessary that some one or more eminent and powerfull men , should have power to see that the church goods bee not delapidated . answ. it is a part of the magistrates office , with his accumulative power , whereby hee seeth that every one doe their dutie , to take care that vulturs and sacrilegious devourers of church livings bee punished ; and the church themselves are to censure all guiltie of simony or delapidation of the rents of the church , as may bee gathered by due analogie from peters punishing with death , the sacriledge of ananias and saphira , and the simony of simon magus . . the ancient church ●ooke care of dividing of the church rent very carefully in foure parts ; one was given to the pastor , who was not to imploy ●ents of the church upon horses and coaches , and conquering baronies and lordships to their sonnes , as our idle belleys were in custome to doe , but the bishop was to entertaine hospitalls , and to feed the poore , to take care of bridges , rep●ring of churches , so as r ambrose saith , what ever is the biships , it is the poores ; a second part was given to the elders and deacons ; a third part was for the repairing of churches , and a fourth part for hospitalls , for poore and strangers ; this distribution with some other order , is made , if wee beleeve papists , s in a synod at rome under silvester the first , though socrates , theodoret , sozomen , and others well versed in antiquitie speake nothing of this synod , but you may see this cleare in t synodo bracarensi , in u aventinus , in x gregorius , so there is no need of a patron , nor was there any in the apostolick church . deacons were to take care for tables , and the goods of the poore , no reason that men seeme more carefull for the good of the church then jesus christ. . though there bee a necessitie that the church bee defended in her liberties , yet is there no reason , an office should be made thereof ; as the canonists make it an office , with a sort of stipend ; and therefore to make a patron they require not onely the founding of a church , but also the building of the house , upon his owne charges , and the dotation of a mainten●nce for the church , y and for this cause the patrou hath a buriall place in the church ; and if hee or his children become poore , they are to be entertained of the church rents ; and therefore they call it jus ●uti'e , a gainefull power . . it is jus b●norifioum , hee hath power to nominate and present a man to the benefice of the vaiking church . . it is jus onerosum , because hee is oblieged to defend the church ; see the● z law for this ; so see also a calderwood , b gerardus , c suarez , d anton. de dom . arcb . spal h●spinianus ; yet justinianus himselfe forbiddeth that the patron should present a man to the bishop to bee examined and tryed , and certainly this place and charge for the defending of the church of christ from injuries and wrongs 〈◊〉 christ of want of foresight and providence , who hath not appointed officers civill and e f eccle●●asticall to take care of his church , for no power over the church was ever given to builders of synagogues , and therefore a calling by the patron is no more christs way , then a calling by the prelate and his chaplaine . . nor would the church receive the ministers from christ jer. . . and the laying on of the hands of the elders , tim. . . tim. . . but by the authoritie of the patron , who doth nominate the man , and may charge the presbyterie , by law to admit him minister of such a flock . nor is it enough to say that the patron doth present to such a benefit onely , and doth leave all the ecclesiasticall part to the church , and the officers thereof , for this would say something , if the patron were tied to the churches free choise , whereas the contrary is true , that the church is tyed to the patrons free election of the man , but this is nothing , because the patron being but one man onely , and so the church can have no lawfull proprietie , right and dominion over the rents of the church , for christ is onely lord and proprieter , and just titular of all rents dotted for the maintenance of the ministery , and under christ , when the place vaiketh , the rents recurre to the church , as the proper proprieter under christ : as the goods of ananias and saphira are the goods of the church , after they had given them in to the publick treasurie of the church ; ergo , the patron can give no right to any person to bee presented and ordained , for no man can give to another that title and right which hee hath not in himselfe . if it bee said , hee may give in the churches name , as the churches patron , those goods which are mortified to the church , well , then is the patron in the act of presenting the representative church , and hath the churches power ; ergo , hee is but the churches servant in that , and to doe at the churches will , and the church is the first presenter , this is a new representative church , that wee have not heard of . . this is against the nature of the patrons office , whose it is , when hee foundeth and buildeth a church , to reserve the right of patronage to himselfe , and never to give that right to the church ; ergo , by his owne authoritie , and not in the churches name , hee giveth title to the benefice , to the pastor of minister . . the church hath not power to alien ate and dispose to one particular man , those goods which are given to god , and to his church , so as that one hath power in law to dispose those goods to any , without the churches consent , as the patron may doe . the church may dispose and give power to one man to doe certaine actions in the churches name , but yet so as the church retaineth power to regulate that her delegate , or commissioner in these acts , and to correct him , in case of aberration ; but the church hath no power over the patron as patron to limit him in the exercise of his power , for the right of patronage is his by birth , he may sel it for mony to another ; to a papist , to an excommunicate person , to a jew , or an enemy of the church , as hee may sell his lands and houses , and hath a civill right thereunto under his majesties great seale ; therefore the patron doth here , proprio suo jure , by his owne proper right , present and give title and law to the church benesice , and doth not present in name of church , or as having from the church a power . . what ever taketh away an ordinance of christ , that is not lawfull : but the power of patrons taketh away the ordinance of christ , and the free election of the people , because the people have power to choose out of many one fittest , and most qualified , for the office ; as is cleare , act. . . act. . v. last . act. . . because the man chosen should bee one of a thousand , as g didoclavius or calderwood saith in that learned treatise , called altare damascenum . nor can it be said ( saith that learned author ) that the church may transferre her right of presenting to a patron , for that is in effect to transferre her power of election , but that ( saith hee ) . the particular church cannot doe except by the decrce of a gener all assembly , neither can that right bee transferred over to a generall assembly , especially a perpetuall and hereditary right , because ( as saith h cartwright ) it is a part of that libertie , which is purchased by christs blood , which the church can no m●re alienate and dispose , then shee can transferre or dispose to another her inheritance of the kingdome of god , to the which this libertie is annexed : thus he . . the discerning of the spirits , and the knowing of the voyce of christ speaking in his called servants , is laid upon the flocke of christ , whose it is to elect , but not upon the patron , which may bee a heathen , and a publican , and as such is no member of the church . . every humane ordinance not warranted by christs tostament , and abused to sacriledge , rapine , delapidation of church-rents , and simoniacal pactions with the intrants into the holy ministery , is to bee abolished , and is unlawfull : but the right of patronages is such as experiences teacheth to many and lamentable . the proposition is above cleared . . that calling in part or in whole , which giveth no ground of faith , and assurance of a lawfull calling to the ministers entry to that holy charge , cannot belawfull ; but the calling to the ministery by the good will and consent of the patron as patron , is such . ergo. the proposition is cleare , every lawfull meane and way of entry unto that calling is warranted by a word of promise , or precept , or practise ; the calling by the patrons consent , hath neither word of promise , or precept , or practise in the word ; and stayeth not the conscience of the man of god , that hee did not runne unsent : but a man is never a whit the more staid in his conscience , that hee is presented by a patron , to the tithes , and parsonage and vicarage of such a congregation . it is but a cold comfort to his soule , that the patron called him . . what ever priviledge by the law of nature all incorporations have to choose their owne rulers and officers , this christ must have provided in an eminent manner to the church : but all cities , societies , incorporations and kingdomes have power to choose their owne rulers , officers , and members , as is cleare by an induction of all free colledges , societies , cities and republicks . ergo , this cannot bee laid upon a patron ; see for this also i amesius , k guliel . apollonius , who citeth that of l ath●nasius , where is that canon in the word , that the sent minister of christ , is sent from the court , or the princes pala●e ? as concerning the other two , this author condemneth lands dedicated to the ministery , because the new testament speaketh nothing of such lands . answ. this speaketh against glebes of ministers , but the new testament speaketh not of manses or houses , or of moneys for ministers ; yet a wage wee know is due , matth. . . cor. . , , . gal. . . and the levites were not to bee distracted from the most necessary worke of the tabe●●acle , and service of god , more then ministers , yet they had lands and townes assigned of god to them ; though the lesse dis●ract●ous the wages bee , the better , and the more convenient they are , tim. . . . . as for the tithes wee thinke quotta decimarum , or a sufficient maintenance , of tithes , or what else may conduce for food and raiment , of divine right , matth. . . cor. . , . tithes formally as tithes are not necessary , so the ministers bee provided , and a stipend bee allowed to them , not as an almes , but as a debt , luk. . . but the stinting of maintenance for ministers the author condemneth , because when constantine gave large rents to the church , it proved the lane of the church . but i answer , stinting maketh not this , but excesse , for mountaines of rents may bee stinted , no lesse then mole-hills . in the first proposition pastors are to bee chosen of new , in england , though they have beene pastors before , and that by the imposition of the hands of some gracious and godly christians . answ. such an ordination wanteth all warrant in the word of god. . why are they ordained over againe , who were once ordained already ? belike you count them not ministers , and baptisme administred by them , no baptisme , though these same gracious christians have beene baptized by such , and so england hath no church visible at all , and no ministry ; see what you lay upon luther and some of our first reformers , who had their externall calling from antichristian prelates , the same very thing which papists lay upon them . . if there bee called pastors in england to lay on hands on ministers , why are not they to impose hands on such as you judge to bee no ministers ? because possibly the prelates laid hands upon them , seeing you grant chap. . sect. . where there are presbyters to lay on hands , it is convenient that ordination should bee performed by them . i confesse i am not much for the honoring of the prelates foule fingers , yet can they not bee called no pastors , no more then in right wee can say , caiaphas was no high priest. proposition . hee willeth pastors , and doctors , and elders to bee put in the ●●●me of parsons and vicars . answ. if the offices of parson and vicar bee set up , it is reason they be abolished , but for the names there is not much necessitie of contending , though in such cases it bee safer to speake with the scripture , then with papists : the vicar generall is indeed the bishops delegat , and a creature to bee banished out of the house of god , of whose unprofitable place & stile , see that learned writer m d●●id calderwood , who findeth him to bee made of the metall of the popes service , base copper not gold. n and the popish parson is as the vicar ; firewood for antichrists caldron . in the . and . propositions , it is said , that it is necessary 〈◊〉 preachers countenanced from king , and state , were sent to 〈◊〉 to congregations generally ignorant , and prophane , and till they 〈…〉 measure of gracious reformation , as they can testifie their faith and repentance , it were meet they should never renew their c●●●nant made in baptism , nor yet have the seales of the covenant con●●●ed upon them , but till then they shall lament after the lord , as the 〈◊〉 did when the arke had beene long absent , sam. . . answ. in these propositions most of all the congregations of england , except some few following the way of independencie of church government , though they bee baptized and professe the truth , are brought just to the state of turkes and indians willing to heare the word , or of excommunicated persons , for they and their seede are to want the scales , their children bapti●me , themselves the lords supper . but . how can the 〈◊〉 in ordinary rebukes , and excommunication from the s●al● bee exercised upon these who are without , and no churche as yet ? for while they sweare the covenant , they are not churches . . it is said , godly preachers must bee sent to them , 〈◊〉 th●y 〈◊〉 reformed ; but why not godly pastors ? because th●ugh these preachers preach unto them , yet exercise they no pastorall care over them , because they are not yet a visible church and flocke , and therefore have no more pastors to care for their soules , then turkes and indians , and preachers have 〈◊〉 a pastorall relation to these , though baptized , and 〈◊〉 christ , then to indians , jewes or turkes , as our brethren teach , & a paterne of such flocks is not hard in the word , where ordinarily the word is preached to a number of people baptized , and yet baptisme denyed to all their seed , and the lords supper to themselves . . it is the same covenant the author speaketh of here with the church covenant that 〈◊〉 and judah made with god , and which they say essentially constituteth a church , and hinteth at the covenant of the church of scotland , sworne and subscribed by many thousands ign●rant and prophane , and who never came to such a measure of gracious reformation , as they can testifie their faith and repentance ; yet did this nation right in putting all to sweare and enter into a covenant with god , for israel , deut. . where there was many who had not eyes to see , eares to heare , and a heart to understand , v. . . and where there were many rebellious and stiff-hearted , deut. . . entered all of them into covenant with god , captaines , elders , officers , all the men of israel , deut. . v. . little ones , wives , children , hewers of wood , &c. all which attained not to such a measure of gracious reformation . chron. . . all judah and benjamin , and the strangers with them out of ephraim and manasseh , and out of simeon , entered into a covenant with god ; who after such apostasie could not all have attained to that measure of gracious reformation , as to testifie their faith and repentance by prayer , conference , experiences of gods wayes in their heart and confession , and yet the author saith o that there is no colour to conceive this way of entering into church estate by covenant , to be peculiar to the pedagogue of the old testament . . israels lamenting after the lord , sam. . . was not the repentance of a people , who was not a church visible , but was onely a people to bee prepared for a church state , and not fit to receive circumcision and the passoever ; as you conceive of the ignorant and prophane in england , which to you are no visible churches ; for israel at this time was a true visible church . the rest of the propositions tending to reformation not discussed elsewhere , i acknowledge to be gracious and holy counsells , meet for a reformation . the lord build his owne temple in that land , and fill it with the cloud of his glory . finis . notes, typically marginal, from the original text notes for div a -e a psal. . . b sam. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c omnis sanguis concolor . franc. petrarch . psal. . . revel . . . e cor. , . notes for div a -e a cassian . de incar . lib. . c. . primum est errores penitus non in curr●rc , sec●ndum bene repudiare . b james . . notes for div a -e the way of the churches of christ in new england , c. . sect . fundamentalls authority of elders . magistrats power in matters ecclesiasticall . notes for div a -e the way of the churches . trelcat . loc . . a●t . ● . tylen . syntag. disp . . de eccl. dis . . thes. . profess . leyd . synop pur . theol. dis . . thes . . piscator dis . . n. , . bucan . loc . . quest . . s. . answer to quest. . way of the church . ch. sect , compare with . chap. . robins . iustifie . pag. . confess . separ . art . . bell de eccl. li. cap. . cor. . . mat. . . cor. . . confess . art . . quest. . a parker de po●it . eccl. l. . c. . b c●hol . paris . pag. . c paul baynes docesart tyrall . . q. concl . . pa. . a thom. . q. . art ad . b molina tom . tract . . dis . . n. . c suarez . tom. de legib . lib. . cap . d vasq. . dis . . cap. . e viguertus in institut theol. cap. . s. . f sotus de instit li. . q. . art . . g scotus . dist . . quest . . h altisiodore . l. sum tract . . cap. . qu. . i durandus . k gabriel . . dist . . q. . art. . concl. . l voetius des . causa . pap . li. . c. ca. . sect . . . m theodo . l. . ca. . c. . n gerson par . . sermon rhen. dom . . postpashat o anton. . l. . c. . a shindler in lexico . b muscul. com . in is. . . insigne acceptae potestatis , occonoms & praeposito domûs commendantur claves , quibus potestatem suam administret . c calvin comment ib. gualter homil. . claves symbolum potestatis , regibus claves offerunt d iunius . plenam administrationem e beza in . ma. aunot . potestas ministrorum , in mat. . f pareus . domus meae faciam te aeconomum g hieron . clavis , potestas excellentiae h chrysostom . homil. . in mat. magnam potestatem i august . de civit . de lib. . ca. . potestatem pastoris k beda in iohan. clavis est potestas ligandi & solvendi . a li. de fide ad pet. b stephan . in thesaur . ling. graecae . c whittakee tom . . contr . . c● . . d calvin . ib. dissert . de apostolatu petri. e bullinger ib. f erasm. para. g zwinglius . h marlorat com . i pareus . ib. a beza . ministerii ecclesiastici , authorit●● caelestis . b tolet comment in joan. in loc . an . . c maldonat . harm . in loc . d cajetan . com . in ioh. . . ideo hoc in loco instituitur & promulgatur sacramentum paenitentiae . e rolloc . ib●cpetita & reiterata potestas . f beza in ani . mad . in mat. . sicut ioannes iuterpretatur in sra . c. . g bulling . mat. . h pareus . quicquid solveris , id est , joh. . quorum peccata remiseritis . i calv. instit . . ca. . k whittaker . tom . . contr . . q. . ca. . l zwinglius com . m asuscul . in joh. . n way of the church of n. e. ca. . sect . o bulling . in loc . mat. . bullinger comment , mat. p muscul. ibid q beza an . r calvin comment s psa. . judg. . . psal. . . mat. . . acts . . acts . . mark. . . l levit. . . psal. . . jer. . . ps. . . act. . . rom. . . cor. . . rev. . . rev. . . job . . . a cap. . sect. . b mat. . . joh . . acts . . . a gretser de in augnr doctor luther . p. ● . b bel● . de cöcli . vut . l. , ca. . c suarez de trip . virt●dis . . de eccl. sec. . n. . d greg de valent tom . . dis . . q. . punct . . e hosius in confess . polmiea . f joan. de turre cremat . de gal. l. . ca. , , . a fran. iohnson art . . in m. clisions booke . p. . b mat. . . cor. . . cor. . . joh. . . c consess . art . . d remonst . conf . . & apol . cons. ib. e socin . tract . de eccl c. . n. . gatechis . raccoviens . c. . n. . f cartwright ans . to the adm●nit . tract . . c. ● div . . p . g beza an . in mat. . h pareus , apostolis dict manisestum est , quicquid vos apostoli ligaveritis , ut supra petro dixerat christus , mat. . . i calvin com . ib. k joh. weemes vol. . expos . of the judiciall law. c. . a way of the church of n. e. c. . sec. . irenaus i● qui in ecclesia sunt , presbyteris obed● oportet , iis qui successionem habent ab apostolis : qui cum episcopatus successione , charisma veritatis certum , secundum beneplacitumpatris , acceperunt . nazianzen . o● at . . de laud. bas. ejusdem throni particeps est petrus , cum reliquis apostolis , in illa verba , dabo tibi claves cyprian de unita ecclesia , christus eandem dedit omnibus apostolis potestatem , & hoc erant utique & caeteri apostoli , quod , pe●●us suit , pari consortto praediti & honoris & potestatis , he should have said , hoc erant utique & caeteri credentes in christum , quod petrus suit ; also basil de vita solitar . c. . omnibus pastoribus & doctoribvs candem potestatem tribuit , cu●us signum est , quod omnes , exaequo & ligant & solvunt . he should have said , omnibus credentibus in christum eandem potestatem tribuit . ambros. in ps. . & in luc. . ser. . quod hic dictum est , apostolis omnibus dictum ; non ait , omnibus credentibus dictum . the p●ilact . in mat. . quamvis soli petro dictum , tamen omnibus apostolis concessae sunt ( claves . ) cyrill● in joh. . l. . responsionem illi christus committebat , qui ordine primus , omnibus apostolis : non ait , omnibus credentibus . euthymius in mat. ca. tibi dabo claves , atqui donum hoc ceterorum fuit apostolorum . hugo de sanct . victor tom. . institut sanct . monaster . quamvis potestas solvendi & ligandi soli petro data videatur , tamen caeteris apostolis data est , haymo . homil in festo petri & pauli . quod petro dixit , in petro , caeteris apostolis dixit . cardin cusan . concord . cathol . . c. . nih l dictum a●●ctrum , quod alits apostolis n●n di●tum . glossa ordinaria , pet●us tanquam principa is inter alios ( apostolos ) non inter alios creientes , pro aliis dat respensionem . cyrill in es. . orat . sancti apostoli & evangelist●e fundamenta . hyeron li. cont . iovian , omnes apostoli acceperunt claves , non solus petrus . anselm in mat. . habent eandem judiciariam potestatem al●i apostoli . anastasius in quest . sac . script q. . in . tom biblioth . potestatem clavium non soli petro , sed aliis etiam apostolis , & toti ecclesie in episcopis & presbyteris datam . august . tract . in joh . & lib. de ag●d . christi c. . beda , homil . in mat. . chry●ostom homil. . ad popul . hilarius ae trinit l. . euscbius histor . eccl. lib . c. . leo serm. . de assumpt . & citat bellar. de pont. lib. . c. . petro hoc singulariter creditur , quia cunct is rectoribus petri formâ proponitur , lyra in mat. . durand dis : . q . pro omnibus apostolis dictum . thom. . d. . q. . scot. . d. . q. . adrian . in . . d. q. . synod coloniens . sub . adulph c. . med . . hugo cardinal . in matthew . concilum aqu●sgranens . cap. . a augustine de trinit . lib. . cap. & in psalm . . b beda in joh. . c gregor . li. . c. . d gerard. loc . com●tom . . de eccl. c. . n. . e wiclefus tract . cont . monach . c. . f whittaker cont . . q. . c. . g august . cont . petilian . l. . c. ult . a presbytetiall government examined , p. . b doct. parisiens . de polit . eccles. pag. , . quest . a pauls presbytery , c. . . . * answ. in his animadvers . pag. , . a h●b . . . ez●k . . . ezr. . . jer. . . ezek. . . jod . . . ez●k . . . ex. . . . . ex. . ex. . . levit. . num. . . deur . . . deut . . . chron. . . chron. . . chron. . . b eph. . . col. . . col. . . thest. . . tim. . . acts . . c eph. . . colos. . . tim. . . act. . . . d cor. . . . cor. . . . cor. . , , . cor. . , , . gal. . . a tim. . . . tim. . . tim. . . tit. . . b tim. . pet. . , . . tim. . tim. . . tim. . , . a pag. . a august . de civ . det. l. . c. . b chrysost. homil. in exod. . c ambros. in luc. . d hiieronimus in luc. . e aquinas , . q. . art . . f bannes , in . art . . g suarez , tom . de fid . spe & charit . d●s . . de con . h cajetan . in . q. . ar . . i and. duvallius in . tom . poster . tract . de charit . q. . art . . k gregor . de valent . tom . . dis . . de correc . fra . quest . . punct . . l doct. juris canonici in decret . . q. . caus . peccaverit haec . m basil in ps. . n august . de verbo domin . serm . . o hieronim . in ps. . in illud corripiet me j●stus . p nazianzen in or at . de moderatione , in disputat . q calvin in epist. ad col . c. . r davenantius com . ib. a robinson justif . separation p , . . a robinson justif . p. . b rob. lb. pag. . c lb. a rob. ib. , . b ib. . c mat. . . d gerard. loc . com . tom . . de minist . eccles. n. . pag. . a socinus tract de eccles. pag. . b catechis . ● raccov . . pag. . c ostorod . in insi●t . german . cap. . p. . d theoph. nicolaides defens . soc. de eccles. cap. . pag. . e prov. . . f rev. . . g psal . . h amos . , . i rob. justif . of separation , pag. , . k rob. . l robins . , . m rob. , . n rob. , . a socin . tract . de eccl. pag. . b ostorodius in instit . cap. . pag. . c the. nicol. tract . soc. dc eccl. c. . p. . d rob. , . . way of the church of christ , in n. e. ( b ) robinson pag. . way of the church of ch . in n. e. a ainsnorth . b cons. art . . ap . c john paget defence of church-gover . ch . . pa. . and p . manus . ih , ch . . sect. . ib. ch. . sect. . manuscript , ●b . a inf. pag. a manuscript . the way of the church of ch. in n. e. b ainsworth animad vers . p. . . a ainsworth animadvers . p. . a regula juris . in . and . in ff . non est sine culpa , qui , rebus , quae ad ipsum non spectant , se immiscet , cum periculo alterius . b suarez , de tripl . virt dis . . de bello sect . . n. . c bannes in . q. . concl . . d an. duvallius in . tract . de charit . art . . a nava●re dist . . de poe●itē . c. st qu●s aute● . b corduba dist . q. & . c sylvester confessor . . s. . d adrian quo . l libet . e suarez . . . par . . de oper . sex dier . de proxim . regul . bonit . & malit . dis . . sect . . n. . f rom. . a thomas . q. . art . . b bonavent . ib. art . . q. c richard act . . q. ● . d gabriel ib. a●t . e occam in . q. . f antoni . part tit . . c. . s. . g adrian quod . l. . ar . . h almaintrac . de opere morali . . c. . i suarez de oper . sex dic● in par . . de prox . reg. bon. & mal . act . dis . . sect . n. . k aquin. . q. . art . . l valentia . tom . . dis . . q. princ . . m duvallius . tom. . tract . de human . act . q. . art . . n almain . de potest . eccle. & laica . c. . o occam . in . . q. . a reg. juris culpabilis est ignorantia rerum quas scire tenemur . a reg. juris lex non est de singularibus , lex non c●rat de particula●●bus . b deut. . . mat. . . ● tim . . exod. . . c ioh. weemes . vel expos . of judiciall larres ch . . p. . a bonavent . . q . b rich. a●t . . q . c occam . q● . a● . . d anton. . ● . ● act . . ca. . ● . . e adrian . quod . lib. 〈◊〉 . ●● . f weemes loc . cit . g henricus ● . q●●●ll . . q. . h robnson justi● . of sepa●at . p. . i ● tim. . ●● . c ains . loc . cit . jer. . , , . deut. . , , . ki. . . . isa. . . . e micah . . , . . f zeph. . . g sam. . h sam. . . . i ki. . jud. . . v. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cont . tylen . parenes . l. . c. . sect . . & . b steph. in thesau . c cyrill . hyerosolamita . d causab . cont . baron . . . e loc. cit . f baynes diocesan tryall . q. . p. . cor. . a paul baynes dioces . tryal . q. . p. . ib. p. . * paget defence of church government chap. . a lorin . comment in act . b cajetan com . ●b . c robin justi . p. , . d pet. martyr com in cor. . e whittaker com . q. . p. f bilson perpet . govern . p . g chamier pan . l. . ●om . h pareus cor. . . com . mat. . i beza , annot . in act . . v. . & . k calvin . comment in act . . . l harmon . confess . art . , . m 〈◊〉 de eccl. li . c. n cartwright refut r●em gor. o fulk against the rhemistes act . p ursin explic . par . p. . q zwinglius expl act . . . r munsterus in mat. . s theodoret. dialog . . t irenaeus cont herm●g lib. . u cyprian l. . epist. . a way of the church of chin n. e. c. . sect . . hosea . . to the eleventh question , pag. , . church-government discussed . lb. pag. , . a church government discussed , answer to quest . . pag. . when christ layeth 〈◊〉 a warrant for the power of binding and looseing given to all churches , his wisdome hath fitted the rule , so that it agree to al churches , to a congregation that 's alone in a remote iland , to a church presbyteriall , or nationall , as parker doth apply it to prove the power of synods . if a little body of a congregation , in a remote isle , have power from christ , to cut off a rotten member , l●st it infect the whole body ; shall we doubt but our wise lawgiver hath given that same power to a greater body of many visible congregations , which is under the danger of the same con●agious infection ? the way of the church of christ in . n. eng. a the . question propounded by the godly and learned brethren of old england . a cajetan . coment . ib. b eras. sarcer . in loc . c bullinger oomment . d paraeus v. . e p. martyr . ib. f paraeus in ●s . . a ambrosus . b oecumenius in loc . c theophylact. d calvin . e pet. martyr . comment . f bullinger . g pareus h beza . i pelican . k pomeran cō . l meyer . m sarcerius com . n marloratus . o paraphraste● . p haymo com . q aquinas . r eras●●● paraph. a augustine saith , haeres . . eccl. siam christi de ●oto te●rarum or●e 〈◊〉 , ●que●s africa dona●i parte remansyle . b augustin . epist. ad uincent in illa verba , indica , ubi pascis in meridie viden. solam & solam illi in meridie , vos in occidents ? saith morton apolog p. . c. . answereth bellarmine de ecclesia mil●● l. . c. . c field of the church . book . . ch . d morton grand imposture ch . . . challeng p. . e gerard. to . . de ecclesia c. . p. . . nu . . a pa●k●r ●n the crosse parag . . c. . p. . d● c. . b brightman in apocal. . c cartwright repl . . p. . non distinguendum , ubi lex , ubi legislator non distinguit . manuscript ch . . sect . . a quest. . b apology of the churches of new england , c. . c the way of the church of christ in new england , ch . . sect . . prop. . d apology for the church of n. e. ch . . e way of the church , chap. . sect . . the state of the question concerning the church covenant . a alphonsus à castr. tit . vota . b bellarm. de eccles . milit . lib. . cap. . ●andem heresin . lampetianorum lutherus tenet . c bellarm , de monarch . l. . c. . d origen . nazianzen . ambrose . augustinus exponit i●lud , matth. . . e bellarm. de monach , lib. . cap. . f maldonat . in math. . a the way of the churches , chap. sect. . b discourse of church-covenant , fol. , . c apolog. chap. . d discourse of the church-covenant , fol. . e beza annot . marg . act. . . f syrus interp . ibid. g arab. interp . ibid. h latin. interp . ibid. i gal. . . ep. joh. . k apologie of the church of new england . l act. . . 〈◊〉 . . . tim. . . pet. . ● , . m apol. ●● . * apology for the churches of new england , c. . a discouse of a church covenant , fo . . b gal. . . psal. . , . esau . . c heb. . . d ier. . . ch . . v , , , , . i●rem . . . a discourse of the church-covenant fol. , , . b parker de pol. eccles. l. . c. . p. . . c fox acts & monum . . a apology c. . b p●●ker de polit . . c. . a concl. laodi● . c. . b gregorius de consecrat . c. . c. ab antiqua . c leo epist. . d augustin . in joan. tract . . de trinit . li. . c. . de baptismo l. . c. . e tertulli●n de resurrell . carnis . f cyprian . epist . ad iubajan . g ambros. de sacram l . c. . h concil . elibert . c. . & . i perkins . problem p. . k martin . bucer in leiturg . angl. ch . . l chemnitii examen concili trident. l. . p. . m pet. martyr loc . com . class . . de confirm . n whitgift p. . . o pareus comment : in heb. . p beza annot . in job . . q calvin comment in heb. . r bullinger comment . heb. a pareus , in collei●●m apostolorum nos receperunt , dextrit nobiscum jūctis , quod intimae conjunctionis nostrae signum fuit & obsignatio . b bullinger ib. c beza , a●not . a way of the churches of christ in . n. eng. ch . . sect . . prop. . a esai . . . , . josh. . , , . b apology ch . . c. . . c discourse of the church covenant . fol. . . d the way of the church ib. a apolog , c. . a iunius anal . deut. . non dederat vobis co● ad res visas & auditas observandum . b amesius coron . . art. arg. . p & antisy● . art. . c. . p. . c piscator . amicâ duplicat . ad vorst . p. . d calvin com . in deut. . e cajetan in deut. f abulensis . g remons . in script . dordr . art . . p. . h vorstius contra piscat . p. . . i grevinchov . con . amis . p. . k episcop . disp . . th●ll . . l catech. raccov . c. p. . m socin . ad object . critteni . p. . n edvard . poppius , august . part . p. . & . c. . . o discourse of the church-covenant fol. . p way of the church ch . . sect . . a episcop . disp . . thesi , , , . b remonst . in confess . cap. . thesi . c iac armin. antiperke , pag. . in illa math. . d theoph. nicolaides in refut . tractat● de eccle . cap. , p , . smalcius disputat de eccles . . p. . f ostorodius jnslit . c. . p. . . a apology c. . a parker de polit . l. . c. . b cartwright adversus harrin . sonum . c apology ch . ● . a way of the church ch . . ●ct . . b juni●● in annot . prostrati auxilium cjus imploran●es . b apolog. ubi supra . a the way of the churches of christ in new england ch . . sect . . b apolog. c . author of the discourse of church-covenant . fol. . c calvin musculus in comme . gualther in loc . d iunius annot . e musculus ib. f iunius annot g calvin com . h gualter . regul . j●ris conditionatum ●ihil ponit , nisi ponatur conditio . a discourse of the church covenant art . . a calvin . b pola● . com . c iunius . a discourse of a church-covenant , ●ol . . b calvin praelect . ●b . c musculus com . isai. . d discourse of the church covenant . f. . b musculus . c calvinus pr●l●ct . ●●●o sic deus ecclesia m●●itus est , ut ecclesie sue maritet ●●nes p●pulos , qui ad cam aggregantur . d author of the church-covenant . e the way of the churches , chap. . sect . . prop. . f apologie chap. . a way of the churches of christ in new england , ch . . sect . . a apology , ch . . b apology , ch . . c the way of the churches of christ in new england , c. . sect . . a discourse of the church covenant , fo . . b the way of the churches c. . sect . . c apolog. ch . . d iustin martyr apol . e discoruse of the church coven . . f zipperus de polit . ecclesiastica . l. . c. . consuctum est nt qui admittantu● ad s. caenam corā totâ ecclesia , publicè sidei consessionem edam per parentes aut c●s qui erant parentum loco . g discourse fol. . also if you w●ge a confession of faith before baptisme of all and every one , ourdivines from iohn his baptizing of all judea , doe prove the baptizing of infants , you call in question with anabaptists , if it be law full to baptise infants , & you make a church covenant necessarily requisite before baptisme , and so all baptized must be members of the visible church , which you deny . a synod . heideburg . c. . b synod . lugdinens . act . . c parisiens . art . . d parker de polit . ecclesiast . l. . c. . , , . e apology ch . . f erasmus in paraph. g beza annot in loc . c pomeran . comment . a cajetan . com . in loc . a apolog. c. . arg. from reason . a apolo ib. ch . arg. b discourse of the church covenant ●●l . . . c apology p. . a enaristus epis● . de episcopis ●j●ctis sicut vir non debet adul●erare uxorem suam , ita neque episcopus ecclesi● suam ut cam demitttat . b concil . antioch . c. . c concil . sardi . cons. . d concil carthaginense . c. . e i●nocetius . . f dominicus sotus justit . & jure . l. . quest . . art . . g innocent . h way of the church ch . . sect . prop. . i ibid. ch . . sect . . a pareus comment , rom. . b beza ann●t . c calvin . com . d castellio . quest. . sent and resolved by the postors of new england . a pareus urfin . in mand . . q● . . art . . b ' bucanus loco . quest . . c tilen . sint . disp . . in tert . pr●c●pt disp . . thess . d profess . leyd . synop . purior . theolog . disp . . thess. . e calvin in mand . . a arias mont. b hebraei . c iunius annot . a remonst . in scrip . synodicis pag. . b remonst . in presat . ● declarat . suam confessiones co fine editae , non ut authores earum , testatum facerent quid sit credendum sed quid ipsi crederent . c apolog. rem●str . fol. . a socinus respon . & resp. & volani pag. . b smalcius refut . lib. de error . arr. au . . c. . f. . c nicolaid . in resut . tract . de ecclesia c. . pag. . d quest. ● ● e episc●pius disp . . thes . . f smalcius loc . cit . g remonst . apol. f. . a remonstrant . apol . hoc itaque fundamento se●el 〈◊〉 j●cto , semper in ecclesia christi sarta tecta man●●it libertas ( 〈◊〉 ●an-di ) quâ sine periculo in formulas islas ( ●d est fidei cōfessiones ) inquirere , iisque sine periculo contradicere licebit . b apol. remonst . s . theologiae ipsius ani ma suffocatur atque eliditur , ubi decisiones sunt , quibus constanter sirmiterque haerendum esl . c episcop . disp . . thes. . li●i ●m sinem facere circa religionis capita ( per confessones & cavones synodicos ) aliter quam persuadendo , est tyrannidem invehere in ecclesiam , l. c. et libertiu● conscientiarum si non omnino toll●re , saltem vehementer astringere & ligare . d censure declar ▪ profess , leyd . in praefa . fides ●orari● , vel menstrua stc erit . ruling elders . acts . v. . a bilson . de gube● nat . eccles. c. . p. . b didoclav . in altar damascen . p. . a bilson . de gubern . p. . a didoclavius altar . damascen . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prov. . v. . bilson de guber . c. . p. . didoclavius altar . damascen . p. . salmeron in tim. . . disp . . tom. . ambrosius in tim. chrysost. hom . . estius , comment . tim. . salmeron comment . in rom . v. . estius com . in cor. . idem com . in ephes. c. . . salmeron in cor. . . luke . . . synod . can . invenimus eos esselocutos ( act. non de viris qui ministrant mysterits , sed de ministerio quod in usu mensarun● ad hibebatur , secundum chrysostom . chryost . ●omil . . ● act . altar damas● . p. . estius com . in . tim. hugo card. com . in loc . cornelius a lap . in loc . chrysostome in locen . cyprian l. . epist. . ad antonianū . bernard serm. . de ●ssiupt . lyra in loc . salmero com . in loc . a sozomen l. . c. . b epiphan . l. . c. . c eusebius l. . de vna cons. d ruffinus l. . c. . e ambros. c. . ad ephes. f concl. nice c. . g ruffin . l. . c. . h hugo cardinal . com . in loc . i chrysost. in loc . k hugo cardin . c. in . loc . chrysosto . theophyl . anselmus . l salmer . com . in loc . m estius in loc . n cornelius à lapid . com . in loc . the way of the churches of christ. a robinson iust. of s●pa● . p. . b iust of separ . p. . . a robinson . just. separ p. . . b confess art . . lb. . robins . iust of sepa● . p. . ● a catech. rac. de eccles . ch . p. . . b smalcius in refut . thesiii dr. sra●zii . par . . disp . p. . c nicolai● . in defens . tract . socinian● de ministr . missione contra miedziboz●um p. . d remons . apol . f. . e episcop . disp . . thes. . * rom. . , . a p. , . b just. p. ● ▪ a t●rtul . de praescrip c. . b naz. orat . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c occam dial . p. . l. . c . & sect . c. . &c . qut sidem primitus fundavit catholicam , tot●st date pauperes , simplices ill●crator & rusticos in aedis●●ationem eccles. orthodoxae . d beza to . ● in . opusc . p. , . e iren. l. . c. . f aug. de vinc . c. . g binnius to . p. . h concil . lateran . c. . s. . iacet desolata asia &c. i prosper de voc t gent●um l. c. . k aug. de con e●s . evang. s. . c. . l bellarm de pont. rom. . cap. . m lren . l. . c. . n cyprian l. ● . cp . . o 〈◊〉 p 〈…〉 . the 〈◊〉 do eccles . sect . . n. q innocent . . ca. de sacram. non iteran . tis . r bell. tom . . 〈◊〉 sacr . or . l. l. . c . s uasquez in . part . theol. disp . . t joan de lugo to●n . de sacra . disp . sect . n. . u petr. arcudites de co ●cor . eccles. occ. & orient . in sacra . administrat . l. . c. . cired initium rapitis . x concil . floren . b concil . carthag . llll . c. an . , . c sotus . d. . q. . art . . d suarez in part . disp . . sect . e vasq. in . part . disp . . c. . & c. . f joan. de lugo desacra . disp . . sect . . n. , . g scotus in . . disp . . q. . h robins . inst. sapa p . i ut supra ; k u●et . disp . causa papatus . l. . sect . c. . & c. . p. , , . l apud uoetium loc . cit . m robinson just. sepa . a robinson iust. of sepa . p . b gen. . . gen . , num. . , ● num. , , a quest. . b the way of the churches of christ in new england , c. . sect . . c cyprian epist. . l. ● . d cor. . , . cor. . . cor. . . cor. . , . cor. . ephes. . manuscript . ( a ) way of the churches of christ in new england , ch . . sect . a ier. . . ioh. . , . rom. . , . cor. . , , , . ephes. . . cor. . . thes. . ● . heb. . . tsm. , . tim. . . . . acts . . tit. . . pet. . . revel . . . ib. sect . . vbi sup . sect . . c. . a quest. . quest. . * . reas. ib. a perkins . on gala. b willet synop . con . . , . p. . c whittaker de eccles . q. . c. . d ames . bel. l●m . enerv . de cler . l. . de ordin . c. . e apol. remostran . c. . ● . missio seu ordinatio episcoporum non est ●am necessaria in ecclesia constitut● . f nicola●d . in d●s●tract . de miss . min. c. . ● . . in c●●ombus apostolorum , quibus describuntur om●●● . quae pertinent ad constituend●● episcopos & doctores , quon●am nulla sit mentio missionis ( ordinatio is ; ) h●nc concludinus eam ad ips● muneris episcopalis substantiā & naturam nul●o modo requi●i . g socinus in loc . ad rom. . h ostorodius in de sens . de eccles. & miss . ministr● . adversus m●edzeboz . c. . f. ● . & . c. . falsum est apostolos semper requisivisse in ministro ordinationem . i robins . ins●i● . p. , . a iunius contra bellarm. de cl●r . l. . c. . b acts . . cor. . . cor. . . acts . . acts . . c tertul. apol . . d cyprian . l. . epist. . ad soeli . presbyterum . d cyprian cp . c. . l. ep . . e bellarmine . f cyprian ep . g ignatius ep , ad philadelph . h ambros. ●p . quae est ad valentin . i origen h●m . . ad c. . levit. k chrysost. de sacerdot . l. . l theodoret bist . l. . c. . m theodoret. bist . l. . c. . n concil . africanum . o con. chalcedon . . . p concil . ancyr . c. . q conc. laodic . can . . & can . r gratian. ex constis . glossa ad regul . . s nicolaus papa c. in nomine d. . t gelasius pap . ad phil. & ser. epist. dist . . u dist. . x jvo episcop . carnatensis ep . . y concil . sardicens . ut ha be●ure . . dist . . z concil . tolet , . can . . ut citatur cum longe dist . . * concil , constan . sess. . a concil . basil. sess. . b in c. licet de electione dist . . c jac. ahnain de potest . eccles. d ja. gerson de potest eccles. e review of the councell of trent . l . c. . f concil . l●teran . g theodoret. l. . c. . h ambros. epist. . i zonaras in con. laodic . c. . & . k theol. hist , l. . c. l concil . carthag . an . . m petru● a navar. de rest . ablator . l. . c. . n vasquez . 〈◊〉 . . disp . . c. . uum . . o platin. i● vit . pontis . p sanctius cō . acts . . q azorius instit . moral . par . . l. ● . c. . r krantius metropol . l. . c. . s concil . bracar . c. . t concil . nic. . ca. . u concil . constant . . c. . * conc. laodic . c. . x bellarm. de cler . . c. . & l. de ordin . c. . y vasquez in . ●om . . de sacra . dis . . c. . z concil . antioch . a ruffinus histor. l. . c. . b perkins on gal. . . c peter martyr on judg. c. . v. d zanchius com . in , eph. . e robinson iustification of separ . p. , , . f tertulliam apologe● . c. . g quest. . n robinson iustif. p. . a tom. . wettenber . p. . b gerard. lo●cem . to . de minister . eccles sect . p. . c be●an . in opulc de voc . min n t thil . . p. . d saddeel adversus articul . burdegal●uses art. ● p. . e paraeus com . ad rom. a raynerus rerum bohemic . script . p. . . b petr. pilichdorff . cōtra ●●aldenses c. . c aneas sylvius hist. bohe● . c. . d gretserus in exam . plessaeani myst . c. . e flaccius in catalog . testim . verit . f petr. ram. epist. ad lotharing . ann . . g hegesippus apud euseb. l. . c. . h lactantius div . instit. l. . c. . i pelusiot . l. . ep . l costerus . cont . causab . p. . m nicephor l. . c. . n britannoru loca romanis i●accessa ( id est . scotia ) christo subdua sum advers . judeos c. . . o c●nt . l . p baron anna . an. . sect . . q origen hom . . in ezech. r hierom. ad euagrium . s pius ep. . l. . t voetius disp . caus . papatus l. sect . . w plessaeus in myster . iniquit . c. . x molin . de novitate papismi . c. . l. . part . . y gretser . exam . myster . pless . ● . . z bellarm de pontif . ro. l. . c. . a vo●t . disp caus p●pat . l. . sect . . b ●l●m . romā . ●●nstit . l . c. . c eleuther . d gretser , exam . pless . myster . c. . . c. . e baron . an. . p. . f gretser . exā . m●st . pless . c. . g honorius . h concl. constant . an. . i concl. francosurtens . k concil . parision . an. . l thuanus histor . l. p. . doctrinam ( haldensiū ) per intervalia intermortuam renovavit . m concl. ●om . par . . p. . n onuphrius in gregor . . vita . o sleidan hist. . , period . c. . p lampad . in me●●isic . hist. p. . , . q b●rur●edensses de vit . greg. r sigon . de regno ●tal . l. . s avent . l. . p. , . t geroch . reichers l. . de investig . anti-christ . t orthuin . grat. in fasciculo rerum expetendarum , & . an. . u thegan . de gest . lod. imp. c. . x aimoin . l. . c. . y gretser . exam . pless . myster . c. . z anast. in ●ergio . a sig. de reg●● ital. l. . b anast. in lev. . c platin. in vit . l●on . . d grets . in exa . myst . pless . c. . e grets . ibid. f onuphr . l. de pontis . et cardin . in praefat . g concil . pisanum , an. . h concil . constan . genebraid , chron. ad anno. . per annos sere . a ioanne scilice● . ad leonem . pontifices circiter q●●quaginta ● virtute majorii desecerunt , apostatiei verius qua apostolici . the monk mantuanus l. de calam , romae , templa , sacerdotes , altaria , sacra , coronae , ignis , thur● , preces , coelum est venale deusq . i athanasius ep. ad solitar . alphonsus a cast. adversus haereses l. . c. . k tertullian adversus praxean . c. . l tom. . concil . art. . m bell. de pon . ro. l. . c. . n hyerom . in catalog . in acac. o alphonsus ● c●str . l. . c. . p erasm. prae fat . ad jrenae . l. . q maldon . in joan. . c. . r reginald in calvino-turk . l. . c. . s vsserus de eccles. christ. suc . c. . p. . t gret . ad petr. pilichd . p. . u reinerus . x calvin ep. . ad waldenses . ep. . ad tolonos . y gret . in exam 〈◊〉 . c. . z thuanus h●jlor . l. . a magdeburgenses ●ent . . c. . p. , . b sanderus de visibil monarch . l. . an. . c coccius thesau tom . . l. . art. . d parsonius de tribu● anglie conversionib . p : . c. . e usser de c●r . eccles . suc . c. . p. . , , , & 〈◊〉 . f serarius 〈…〉 g ioan wendelstonus p 〈…〉 & dec●et . pe●t . h usser . de eccles. christ. s●c . & stabil . c. p. . i albericus cass●● in chrom . l. . c. . k sig●nius de regm italic . l. . au. . l thuand . . p. . m aut●n . de dom . archi spalatens . l. . sect . . c. . n voetius disp . ca● . papat . l. . sect . . p. . o josephus antiq l. . c. . p tolet. com . in ioan. . q cajetan . r maldonat . s ianson . can . t calvin . u marlorat . x muscul. com . in ioan. y rollocus . z bullinger . a augustinus contra . advers . leg . & pro. l. . c. . vencrunt a seipsis , non missi . b clem. alex. strom. . non missi a deo. c brentius , bumanarum traditionum doctores . d beza in loc . e rolloc . com . ib. a calvin inst. l. . c. . sect. . epst. . b beza libel . quest . de baptism . c rive●●s in cathol . orthod . ●om . . tract . . q. . d bellarm. de baptism . c . e maldonat . com . in ioann . c. . v. . f gretser . in cas . conscien . q. . de baptism . p. . . & seq . g cajetan . com . in loan . . h toletus in . an. . i robins . iustific . p. , . a robinson iustif. p. . b page . way of the church of christ in , n. e. cap. . sect. . a rodger . catechism part . . art . . p. , . a augustin . contr . crescom . l. . . de baptis . l. . c. . contr . donati● . coll . . b cyprian● . l. eph. . c gregror . hom . , & . in evang . d chrysost. in psal. . & l. . de sacerd . e nazianzen , orat . . in julia. f eusebius de ● praep . evang . l. . c. . g hierom contr . pelag. & luciser . dialog . way of the churches of christ in n. e. ch. . sect. the way of the churches in n. e. ibid , a an●ibaptist . in coloquio francola●●ns . b pareus com . ib. c cajetan com . d bullinger com . e calvin com . ib. barow discov . of a false church . the author objecteth . ib. a parkerus de polit l. . . . p. . the author ibid. ibid. a a●olog . c. . can. necessit . of separat c. . sect . . p. . a robinson 〈◊〉 ● . it is true that our divines say , that it is one & the same church which is both visible and invisible , and that visibility is an accident of the church , but they then speake of the catholick visible church , but if we speak of a particular visible church in this , or that place , all in such a church as they exist , are either holy or prophane , but neither is holinesse , nor prophanes essentiall to a church visible , as visible . a robinson justi . separat p. . a robinson . ibid. . a arm. antip. p. . b corvinus ep . ad wallachros p. . c remonst . in script . synod . art . . p. . in apolog . c. . sol . . d socinus contra puticum . c : sol . ● . e tertullian contra marcionem . o ca●es &c. si deus bonus & praescius futuri & potens , cur hominem possus est lahi ? f robins . p. . a robinson p. . ●id . page . robinson justif. of lepat . p. . a luk. . . . b john . . , . c acts . . . d act . e rom. . . f phili. . . , . g thes. . , . & ep. , . h mat. . . . i mat. . . k mat. . , , . l mat. . . a corvinus contra . molm. c. . b a●n . antip. p. . . c grevincho . contra . am●sium . p. . , . , . d episcop . disp . . thess. . . e socinus praebet . theol. c. . f. . f smalicus resp . ad . par . resu smigles . c. s. . g ostorodius iustit . c. , . sect . . a robinson . ib. p. . b page . c jer. . . d rom. . . ( b ) robinson . justis . . a robinson iustis p. . a hieron . in diale● advers . lucif●rian . b iohn ball answer to can p. . c bellarm. de sacrific . li c. . d gratian. decret c. . q. . c. . . e nazianz. orat. . f august . consess . ar . s. g apol. c. . h apol. c. . i apol c. . a apol. c. . b peter coachman cry of ● stone sect . . p. . . mat. . the church of he●rers is called the visible kingdome , v. . exod. . heare o israel ez. . they sit before thee ( to heare the word ) as my people . a beza . an . in loc . calvin com . in loc . c bulling . com . in loc . d marlorat . in loc . e iodoc●s vullichius in loc . f robin . . a the way of the churches , ch . . sect . . p●op . . a suarez to● . . ad tert . part . thom. de censur . disp . . sect . . de excom . not . . b soto . d. . q. . c adrian de clavibus q. . ad . d alanus de sacrif . misse , l. . c. . f innocentius . de excom . g navar. c. . n. . h turrecrem . c●si quis episco . . quest . . i richard. in . d. . sect . . q. . k anton. . part . tit . . c. . l concil . araus . . q. . m augast . in joa● . tractat . . and epist. . n cor. . , , o the way of the churches , cap. . sect . . p robin . justif . of separat . p. . q coachman , cry of the stone sect . . p. . august . de doct . christi , l. . c. . contra cresoen . l. . c. . a navar. enc●●r . c. . n. . b g●●g . n. q. . c. . c concil . carthag . d gerson de excom . cons. . e concil . carthag . . c. . f concil . arelatens . . c. . g concil . turraconens . c. . h concil . agathens c. . i stephan . qu. in summa . bulla . con . provinc . n. . q. . k m antonius de dom. arch. spalat . de repub . eccles . l. c n. , . l mat. . , . m z●s . epist. . n coelcst . cp . . o horm . cp . p pelag. . cp . q m. anton. de dom . loc . citat . n. . r cajet . com . in thess. . s solo disp . . q. . art . t paludanus . d. . q. . u cajet . in verb. excom . major . c. ultimo . x sylvest . excom . n. . y navar. in summ● . n. . z concil . car. ●hag . . c. . ep●scopus nullum pre●ibeat ingredi ecclesiam , & audi● verbum ' dei sive gentilem , sive h●reticum , sive iudaemn a ' de consestat . dist . . c. b innocent . . verb. excom . c leo . cp cap. adjicimus ib q. . d suarez . to . . disp . . de excom sect . . n. . christus hic joan. . mat. non dedit po●estatem ordinis sed jurisdictionis . neque jure divino hic actus requirit ordinem , se● authoritatem pasloris . e tol. com . in joan. . an . f cajet . com . in . joan. . v. ib. g navar. sum . c. . . h basil , cp . . ad amph. c. . i field book of the church . cap. . k the way of the churches of christ in n. e. ch . . sect . . l cyprianl . . cp . . m socrates l. . c. . n august . contra donatistas de bapt . lib. . cap. . o cartwright c t●h . p august . de 〈…〉 . q chrysostm . ●om . . ad eph. r chrysostome . s theophylact. ●● mat. . t hilarius . w ireneus l. . c. . x gregor . hom . . in evang. y hieron . in au●s . z optatus con . parm●nd . . c. . a august tract . ●● 〈◊〉 . . b eugenius . 〈…〉 ent . c chrysost. hom . . in ●oann . d gregor . nazi●a . orat . ad ●anct . e turr●●rem . l. . c. . f vega in trident●n . con . l. c. . g pet. a scto . ● part . defens●●n . b●ent . h can. loc . com . . i suarez . de ●●ipl . virtute theolig●d . . sect . . n. . k coachman . the cry of a stone sect . p . l robinson . justis . of separat . p. . m the way of the churches ch. . sect. . n stapleton relect . . con . de eccl. . . ar . . & ib. note ● . o bellarm. de eccl . militant . l. . c. . p costerus de eccl c. . p. . q gordonius huntlaeus tom . . cont . . c. . p. . q. . r raccovia . c. s theol. nicolaides in defenstractat . de eccles . p. . . t smalcius in refut . fran . disp . . p. . . w remons . in belgro in confess . sua . c. . thes. . a august . l. de unitat . eccles. c. . b tertullian advers . heret . c hieron . com . in psal. . d chrysostom . bom . . in mat. e robins . just . p. . f coachman ●ry of the stone sect . pag. . & p . g the way of the churches ch . . sect . h robins . just . of separ . p. , . i prof. leyd . in synop. pur . theol. disp . . thes . . k ursin , pareus in catech. expl. q. . art . de ecces . l jun. to . disp . theol . . thes. . m august . confes . art . . n galvin . inst . . c. . sect . . o whittak . de eccl. cont . . q. . c. . p beza in confes . art . . q august . cont . don●●ist . r serv. of the church book . . ch . . s parker de polit . eccl. l. . c. . t cartwright advers . haeres . ibid citatur . w parker de politia l . per totum lib●um . x chemnitius part . . locor . de eccles. p. anabaptis●ae dicunt si quis doctrinam evangelii tr●elligat seve sit sutor sive sartor 〈◊〉 faber eam do●ere & concionari d●bere . y gastius de err●ribus catabaptistarnm , l. . c. . z theol. nicolaides ●● act . 〈◊〉 de eccles. c. . p. . a ostorodius inst . c. . b raddetius in notis ad lib. smigles . p. . ainsworth an . in cant. . cotton in cant. . abulensis ●u loc . etiam si non si●t 〈◊〉 . ainsworth an . in can . . cotton expo . on cant. . . alst. in loc . quod ●rat veluti conclave ecclesi● catholicae . m. mather and mr. tom●on in ans. to mr. he●le . c. . p. . . isa. . . , ass●●tion of 〈…〉 ● . . a epiphanius haer . . al●●s b hieronymus epist. . c diodatus , au in act. . a church . government . answ. to qu. . pag. , . b lb answ. ●● q. . pag. so mr. mather and mr. thomson against mr. herlo , c. . church-power in the church intrinsecally , and not by other ascending or descending derived to any one part by another . constitution and intention . generation and perfection . exercise of power , and power it selfe . a quest. . pag. . . mr. mather and mr. thomson against mr. herle , c. . p. . aristot. . 〈◊〉 . text . a lorinus com . in loc . b cornelius a lap. in loc . c salmeron in loc . d cajetan in loc . e stapleton in antidot . apost . inc . . v. . actor . apost . f diodatus in in ann . on the place . ac . . . budens cōme●t . l●ng . 〈◊〉 . c. l. n●m & demostbenes ss . delegis . mr. mather against mr. herle , c. p. , . a ames medul . theolo . lib. . c. . ch . . lib. . . thes● . b a modest and brotherly answer to mr. herle , c. . p. . . c ib. c. . pag. . d church-government of new-england , answer to q. . pag. , . e mr mather & mr. thomson answer to mr. herle , c. pag. , , sig . mr. mather and mr. thomson , answ . to mr. herle , c. . p. and p. . a mr. mather and mr. thomson answer to mr. herle c. p. . b church-government and church-covenant of new england , answ. to quest . . p. . a augustine , : rac . in ioan. b chrysostom . hom . . hom . . in matth. c beda in act. . . matth. . d basilius homil . ps. . e oecu●enius , in loc . f hieronymus in esa. c. . et c. . in illa adjiciet dominus secundo manu●n . g ireneus , l. . c. . h cornelius a lapide , diversa pro●sus sunt hae e quinque millia , a tribus millibus prima concione conversis , c. . i salmer● in loc . distinctus numerus ab illo c. . k staplet . in antido . apostolic . c. . m lorinus non in tribus millibus computanda haec millia . n lyran. in loc . o cajetan . in loc . a lerinus com in ac . . . b lutherus serm. de eucharistia . c calvin , inst●t . l. c. . d lorinus , ib. e cajetan . com . ib. f corneli . a lapide . a augustin . ● epist. . b calvin , in loc . c luther . serm. de eucharist . d melancthon . lib de usu sacrament . e diodatus . ●nnot . in loc . f lorinus in loc . g sancks . a ba●on . an. . b dorotheus l de vit . & mor. prophet . & apostol . ( b ) salme ron , com . in ac. . d lyran. an . in loc . e eus●bius l. histo . eccle. c . f sanctius com ib. answ to q. . & . g chrysost. in lcc . h athanasi . ● serm. de sem . i nyssenus or at de s. stephano . k lorinus in certum an omnino omnes ( dispersi ) an soli antiquores discipuli . l sanctius ib. m cor. a lapide , ib. n cajeta . in lo. peaceable plea. c. . ad . ob . . pag. . lorinus diodatus , in loc . beda . mr. mather and mr. thomson in their modest and brotherly answer to mr. charles herle , c. . p. . mr. mather , & mr. thomson ● . p. : ames medull . theol. l. . c. . sect . . mr. mather , and mr. thomson ib. p. . m mather and thomson c. . p. , . chrysostome on math. . m. mather . c. pag. . a origen , prefa . in 〈◊〉 . b strabo . l. . c plinius nat . hist. l. . c. . mr. mather , mr. thomson answ . t● mr. h● . l● c. . ● . ● . mr. mather and mr. thomson against herle . c. . p. . a philostratus l. . in vit . apollonii . b chrysostom . in praesa . ad ephes. c plinius l. c. : d alexander ab alexandro . l. . c. . e igna ●i epist. . mr. mather , ans . to mr. herle . c. . p. , . a chrysostom . homil . . ●● popul . antioch . b oecumenius in loc . c cyril . catech. . d esai , . v. e hilarius l. ● . de trinitats . f volaterranus l. . c. . g beza in loc . n diodatus an . i oecumenius in loc . mr. mather , against herle c. ●op . . a ainsworth an . in exo. . b arias montan exo. . . c ainsworth , d rivet . com . in ex. . e lyran in . . par. c. . f caset . ib. g corcel . a lap . com in loc . v. . h diodatus on exod. . i . inter. k chald. para . l hieron . . interpreters chaldee para . a the. fuller , truth maintained pag , . c. . pag. . cap. . pag. ●● . ordination . page . i● , . c. . page . ib. c. . the way of churches of christ in new england . the way of the churches of new england , chap. . sect . a chap. . sect. . a manuser . ibid. . b lb. sect. . a paget . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b weemes ● . par . c. . pag. . c robinson iustific . pag. , . a robinson 〈…〉 p. , . manus●●● . ibid. a august lib. . c. , , . vos ergo , qua●e sacreliga separatione pacis vin●ulum d●s●●●●pitis ? b pareus com . in matth. . manuscr . apologie cap. . morton ap●log . part ● . . . f●r is sunt generaliter omnes , qui non dederunt sua nomina christo : aug , tom . , ser● . , non tollo idola ethnicorun , quia non habe● in illos potestatē habe● autem cum fuerin● facti christiani : apol. ch . . apology . apol. . a calvin comment . in jer. . , , . b bucan . l●● . com . dis . . ● . . c polyander in synop . pu●io . theol . profess . leyd . dis . thes . . d willet synop . papis●ni . gener . controv . . acosta d● saint . 〈◊〉 , l. . c. . a master robinson just if . of separ . pag. . answer to quest of old england . if the congregation take name & nature from any called pastor , and that without any all deserving in him , their censure worketh clave er●ante , et ex opere operato ; the lord must make valid in heaven , an unjust censure inflicted by his church on earth . a apologie for the churches of new england against the exceptions of ric : bernard . cap. . a altisiodorens . lib. . sim. tract . . in princip . b gul. paris . ract . de sacram . in gen. cap. . sacramenta habent vim impe●●a●or●ā gratiae , ratione or ationum minist●● et ecclesiae . c du●and . . d. . art . . c . d occam . in . quaest . . e gab. biel. d. ar . c. . f aliacensis in . q. . art . . con●l . . g greg. de valent. de offic . sacr. c. . . h vasquez in . thom. tom . . dis . . c. . i joan de lugo de sacram. dis . sect . . & sect . . k henricus quodli . . q. . a romonst . in apol ca. . in caena non obsipnatur pe●catorum re●nissi● , sed tantum ●●nsequente● una cum christ● morte , cujus effectus illa obsignatio est , illam ●lim obsignatam fuisse comme moratur ac praedicatur . b episcop . dis . . thes . . c socinus de officio ●omini christs cap . d smalcius disp . . contra ●rautzium pag. . fabulae sunt aliquam esse internam eff●caciam in baptisme . a calvin insti ut . lib. cap. sect. . b beza quaest . & resp quaest . . christianos tu●n a reliquis hominibus sejungtt , tum in●e● se quasi unum sub codem cap●●e corpus consociat . c pareus . vrsin . catech. quae . . art. . symbolum ingressus & receptionis in ecclesiam . d p●s●ator , loc. . th●s . . e wallaeus in syn●ps . purior . theol. dis . . thes. . f t●len . syntag . dis . . thes. . g system . theol. loc . ca. symbolum , quo recipimur in cae●um filiorum dei. h answer to qwest . of old england . i answer to qwest . of old england . a quest. . ibid. a socinus , per baptismum non confirmatur ●ides ( uti dicunt evangelia ) cum per baptismum non quidem obsignetur , sed tantum adu●nbre●ur peccato●um ●emissio● ad obsignationem e●●n requi●●tur rei pr●batis & d●cumentum aliqu●d , ●ujusm● li nihil praestat ceremonia , & r●●us iste . quantumvis sacer , quod ad pe●●ato●um 〈◊〉 a●●tnet , sed tantum ill●m ve●●is i●n exp sita ablutione sua adu●nbrat & quodam●●d● del●●a● . b smalcius dis . . cont . frantz 〈◊〉 . ● . c catech●s . palat. d confess●an . , . e synod derd●a●●● . . sect . . deus usu sacra●●nti poll●●●tis seu p●omiss●s ●pus gra●● preducit ad sinem et persic● . f episcopius dis . . t●es . , . g ●en icus welsingius de ●ffi● . ●om . ch●ist pag. . remessi● pe●●a●●wn n●n ●●signa●● , sed significatu● . h remenst . apol. ca. . pag tantu● significat professionem 〈◊〉 & ejusdem cul●us quo christo cum d●●●● , adhaerent & solemn●ter testantur . answ to the . q arg. . a am●s ●as . c●●se . l. . c. . . . a morton apologia de no●is r●cl . ca. . ●at . . pag . b doct. glorianus lib. de schismat . pag. . c calvin com . ibid. d pareus com . ibid. b nazian . . ( a ) s●●● . athanas . c cyrill . 〈◊〉 . ca●●ch . . sy●●b . d estius . l. d●st . . s . ad●●tam ●●cte instituen●●●● . e davenin● . de pa●e e●●l . ● act . pag. . d●ci . p●tt● , charity mistaken , cap. , . sect . . pag. . g bell. de eccle. l. . c. s. . multa sum de fide quae non sunt necessaria ad salutem h camero . de eccl. pag. , . i beza volu . opusc . . de notis eccl. pag. . k calvin . instit . lib. . cap. . . l occam dial . pag. . lib. . cap. . semper ●●unt aliqu● catholici qui in vera fide ( de necessari● ad salutem ) explicite permanebunt . a vincentius lyrinens advers . 〈◊〉 . . denique quid unquam concilioium d●cretis e●is● est ( ecclesia ) nisi ut quod an●●a simpli●●●e●●●e l●●●tar , 〈◊〉 idem posted diligentius ●●d●etur . b bellar de ●●ne auto● . l. . c. can●●lia cu● desin●unt non 〈◊〉 u 〈◊〉 ●sse in●allib●l● . ve●tatis , sed declarant c scotus in i ●l ● . q. t. a vigilius martyr . l. . c. b pareus in prolegomen . in comment . in hos. . peza vol . opul p . amesius de c●ust● . l. . c. . q . becanus . part de v●tu●i . theolog . c. . q. . estius l. . d. q. . suarez de trip. disp . virt . theolo . . sect . thomas . q . art . . o●cam dialog . p. . l. . c. . ●●ac . ● moratius de fide dist . . sect . n. . . doctor potter charitie mistaken , c. . s. . pag. . voetiu . de●p . cans . papa●s● . robinson lust ●s● . pag. . pareus in jere. c. , , , &c. robinson justifi . pag. . pag. , . a bellarmine de ve● bo dei lib. . cap . b binnius tom . . conc●l . fel. . just. fic . pag. , . robert coachman , the cry of the s●o●e , sect . . pag. . ● . master coach-mans cry of the stone . sect. pag. . just if pag. . a cor. . ● b matt. . c sphes . . a gual●her com . in loc . b calvin com . c bullinger com●nent pa●ke●us de p●lit . eccles lib. . cap. n. . cot. . . at loquitur de infidelibus pau●● , apud quos lnec legis ●ultusque der , ne● ver● fidei nec evangelii vel fundamenti rudera erant . d sch. meyer . e se● . meyer . m robinson 〈◊〉 . pag. , . ●ag . . pag. . pag. . pag. . 〈◊〉 . of separation . pag. . a pet●●s bert●u● de ap●st●●a sanct ru●n , pag. . . b coll●cut . hagiensi● , pag. 〈…〉 illud ●ean qu●● dedisti ●ihi 〈◊〉 cust●divi . respondent resutari c●nfecutione ( ●de 〈◊〉 possibil●●ate ●p●st 〈◊〉 ) ver●is illis 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 . c armin. 〈◊〉 . pag ● . d socinus pr●●ect . theol●g . cap. pag. , cap. pag . e theoph. ni●●laid . 〈◊〉 . 〈◊〉 . de 〈◊〉 . cap. . pag. . & cap. pag. , . f amesius in 〈◊〉 art . cap. . fuse pag. , . pag. ●● coachman cry of the stone . pag. . iustif. p. . a amesius his fresh suite against ceremonics . b . ball his answer to m. cann . par . . pag. . c reynold de idololatria lib. . cap. . d bilson of chri. ar. subject . part . pag. , . e ball lo● ci● , f ambros. commen . in luc. lib. . cap. . signa est ecclesia quae fidem respuat , nec apostolicae praedicationis fundamenta possideat , ne quālabē perfidiae possit aspergere , deserenda est . the way of the churches of christ in new england . chap. . sect. . a oecolampadius in epist. b zuinglius lib. . pag. , . c beza quaest . & ●esp lib . nequaqu●n tamen facile dixc●●m , quempiam aliena fide servari , nequis hoc peri●de accipiat , ac si d x●rim , parentum fidem imputari infantibus , quasi aliena side credentibus ; quod quidem non minus falsum & absurdum fuerit , quam si dixerim , quempiam posse aliena anima vivere , aut alterius sapientia sapere . d doct. morton his appeale , lib. . cap. . sect . . pag. . chap. . sect. . . commandement , exod. . answers to the . questions sent from old england to new england . a sam . . revel . . . psal. . . prov. . . . esay . . cant. . . cor. . . deut. . . psal. . . micah . . a episcopius disp . priv . . coller . . ritum fuisse tantu●n temporarium ex nullo praecepto iesu christi●surpa●um . b hen●icus slatius declar . a per. pag. . c somnerus tract . de baptis . d socinus de baptis . c. . par . . . . the way of the churches of christ in new england , chap. . sect. . author of the treatise of the way of the churches of christ in new england . chap. . sect. . quaest. . episcopius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robinson , the peoples pea for the exercise of prophecying against mr. yates , arg. . pag. . a episcop . disp . . . b theophil . nicolaides tract . demissiono minist . cap. . cap. . d remonstr . in confess . cap. . sect . . . e socinus tract . de ecclesia cap. . pag. . f ostorodiut inst. cap . raddecius in not . simgle●ii pag. . ipse textus doce● de solis apostoli● sermonem esse . g profes . leyd . eens . confess . cap. . sect . . . h calvinus comment . in rom. . i beza ann●● . de ministerio vel ordinariovel extraordinarie debet intelligi . k pareus de ordinaria etiam vocatione debet intelligi . l arminiani in apolog. cap. . fol. . quid obstat cur in casu necessitatis non potest ● fideli aliquo , infa●s aqua ting●● out inter ●deles cana domini non celebrari posse● ? m socinus tr●c . de eccles . pag . n smalcius disp de minist . sect . . o gerardus tom . . loco comm . de ministerio ecclesiastico . c. . sect . . n. . pag. . p smalcius in refut . thes . franzii par . . disp . . pag. . non negamus ex ist a consuctu●●ine primitivae ecclesiae apost●licae consequii ●llud etiam nunc fieri posse — sed hoc est in questione , an ejusm●di constitutio sit prorsus necessaria ad constituendum verbi dei ministerium . q andr. raddecius in notis ad lib. smiglecii pag. . r remonst . in apolog. cap. . sol . . missionem esse necessariam concedimus necessitate ordinis & decori . a robinson peoples plea , arg. . pag. , . b chemnitius loc . com . part . . cap. de eccles. pag. . c ostorodius in instit. cap. . pag. . d nicolaides in defens . tract . socini de ecclesia & ministerio , cap. . pag. . e socinus tract . de eccles pag. . peoples plea for prophecying , pag. . plea pag. . . pag. , . calvin praelect . in ierem. . . pag. . robinson , pag. . a remonst . in confess . cap. . sect . . b episcop . disp . . thesi. , . c socinus tract . de ecclesi . per totum & pag. , . d nicolaides in desens . socini tract . de eccles . cap. . pag. . e gastius de cata-baptistarum erroribus lib. . pag. . it is a vaine thing to say that teachers of all israel , remaining in israel were non-residents , that is , pastors not attending their charge . a iustific . pag. b confess . of separatists , art. . c bellarmin . desacr . ord . lib. . cap. . d concil . trident. sess. . cap. . e hosius in confes . polonica tit . . f martinus ledesma in . qu●st . . art . . ad . . g pet. a soto de sacram . ordinis lect. . h toletus com . in ioan. . an . : i cajetanus comment . in ioan. . ideo hoc loco instituitur & promulgatur sacramentum poenitentiae . k cyrillus lib. . cap. . l chrysostome in ioan. homil . . m joan. de lugo , tomo de saram . paenit disp . . sect . . n suarez disp . . de censura sect . . not . . o sanchez in decalog . lib. . c. . n. . p aegidius coniuk de sacr. disp . . n. . q vasquez tom. de excom . dub . . n. . r pano●mit . in dic● . a nobis , &c. n. . s avila de censur is part . . cap. . disp . dub. . t sylvester verbo subsolvo . n. . u ioan. episcop . rossens . de potest . papae in temporabus lib. . cap. . x peoples plea , pag. , . pag. . pag , , . pag. , , , . calvin com. in act. . pag. . a iunius annot . in locum apocalyps . b cooper on revel . . c pareus comment in apocalyps . cap. . pag. , . d iunius annot . in cap. . e paraeus in locum . f napper comment . on the revel . ch . . par. . . pag. . pag. . and . pag. . a irenaus adversus hares . lib. cap. . b fusebius , bistoria eccles l. . cap. . tertullian . cyrill . chrysostom . theophylact. robinson , pag. , . par●us com . ibi . pauls presbytery , chap. . pag. , . pag . . a stapleton apud whittaker . de sac . script . authorit . l. . c. . arg . . sect . bellarmine , valentinian gretserus . b transenius harmon . c. . c cajetan com . in loan . . in hoc ab ho●nine non accipio . d toletus in . ioh. . tom . . e rivetus tom . . contrav . trac . . q. . f whittakerus to . . desac . scrip. authorit . lib. . c. ●r . . g bucer in ioan. . de testimonio baptistae . h calvinus in art . . v. , . i theapl●y● . in a●t ● ibid. k chrysost in ioan. hom . . l beda in ioan. cap . m ambrosius in ● . tim. n occam . d●ale . l. . ca. par . . & c. . probatu● quod pap● canonice electus manens papa potest errare a fide & bareticari , quindecem ration●bus . o gerson de infallibilitat papae , consid . p robinson . pag . . q synod of england . r ambrosius com . in eph. ut ●resecret plebs & multiplicaretur , omnibus inter initia concessum est & exangelizare , & baptiza●e . s origenin num. hom . . cap. . t hieronymus comment . in matth. in prcaemi● . u theophylact . in art . . x augustin . contr . faustum , lib. . c. . y coachman . z gerard. loc . com . tom . . de minister . eccles . c. . sect . . n. pag. , . a luthe●us tom . . com. in ps. . fol lat . tradidi● quidem dominus talenta servis . sed non ●●si ●●catis . expecta igitur & ●u donec vocc● is , intereane amb●●s . b fugeni● de - 〈…〉 . c scotus in l. . d q. . d concil●i t●i. d●ntine . s●ss . . cap. . e lodo meratius tom . . trac . de erdi . disp . . sect . . bishops preach not , nor is it essentiall to their office , and therfore papists by contempt call our ministers , predicant preachers , saith gerard , tom . q. . n. pag. . f bellarm. tom . de sacr . ordin . l. . c. . g guliel . estius l . dist . . s. . h aquinas supplem . q. . act . . . i canon . aposto . lic . . . , . . . . k clemens in epist. . ad iacob . manuscript . the way of the churches of christ in new england . in the answ. . quest . . . answ. to the . quest . answ. to quest . . a ar●in . in declar sen. p. b armin. ant●perkins . pag. . qua●nd●u am●r det in ipso●u●n cord●bus vigebit , imped●en . ui ne ●ccedant ● d●o . c remonst●an . confess . c. . sect. . . d episcopius disp . . ch . . e socinus de just●● . ●●l . . quod si a● hac obedientia deficiamus , &c. f smalcius 〈◊〉 in ioan . fol. . answ to . quest . q. . a morton grand imposture . sect . pag. . ar● . . sess. of trent . april . . an. . a bellar. l. . de concil . c. . b harding . article of peters suprema●●e as ●●well saith . c suarez t● . detripl●● . vitr . disp . . de sam ●on● . sect. . num. . d bellarm. de p●n●●f rom. l. . c. . pe●●us in conc●l●● primo 〈◊〉 l●quttur . e harding loco cita● . f 〈◊〉 kerus tom . . contrev c. . responde 〈◊〉 posse colligi ex hoc loco petrum esse 〈◊〉 〈◊〉 citio primum : na● constat ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quis pri●us 〈◊〉 su● 〈◊〉 evangel●sta tacuit . g gerson t● . . in propos ut●●● . ad ●●ter scbisma . h lyranus in 〈◊〉 . i carthusian in locum . a bellar. l. . de conc . c. . b suarez de tripl . tra . theo. disp . sect . . c pighius l. . c. . d cajetan , de ●uthorit . pap. ● . . also your unofficed prophets may as well denounce judgement against an apo sta● church , as they may publikely preach mercy in the gospel , and s● this is no officiall act of authoritie . the way of the churches of christ in new england . a answorth pag. . . in his animadver . b best . the churches plea. pag. c chap. . ser. . d chap. . sect. . e chap. . ser. . manuscript . . it is true , none should remove from one congregation to another without god goe before them , nor can they change countries without gods warranting 〈◊〉 , gen . . chap. . . but that such removall is a matter of church-discipline , and must be done by a ministeriall power , is unwar●anted by any word of god. a fac de almain de p●testa . eccles . et lav . c. . est congregatio authoritate legitime facta , ad aliquem locu● ex omni statu hierarchico , nulla persona fideli perente audir● exclusa , ad nactandum ea quae concernunt publicam ecclesiae utilitatem et ipsius mares . b ge●s●n de p●test . eccles . d schola pa●s●r● de poust . eccles. pag. . a pastor may propone james the apostles mind , aneut fornication , blood , &c. act. . permodum consilii , as a counsel to some other pastor , but it hath the power of a synodicall decree not from iames , though an apostle , but from the joynt voyces of the synod ; and it is not like that iames as an apostle said , wherefore my sentence is , &c. as an apostle hee should have said as paul doth , what i received of the lord , that i delivered unto you , &c. e answer to . questions ad qu●st . . f bellarmine de concil . lib. . c. . est tantum ( inquiunt ) inquisitie quaedam & dictae sententiae ministratoria et limitata , ita ut tantum valeat decretum concilii quantum valeat ejus raise . g iunius animadversan bellarm . lib. . de concilae . . h bellarm. de concil . authorit . lib. . c. . concilia & scripturae sunt ut raque infallibilis ●●rttatis . i rhemists in art . . . . k lorinus co●●ent . in act. . l grati●n . dis . . in canon . m dist . can decretale● . o gregorius . epist. . p suarez de tripl . virtut . disp . . sect . . men . . ce●●issimum est cencilium genera●e , in quo ●aes●ns adest pontifex , esse infallibilem regulam fidei . q turre●●●m . su●n . de ecclesi . lib. . r bailius catechis . trac . . q. ● . concilia nobis in di●ficultatibus sunt instar ora●ulorum . s ca●etan . t●ac . de author . pontis c. . t 〈◊〉 i● canus de loc . com . l. . c . u 〈◊〉 de ●alent , tom . . disp q. . de objecto fi●● : p●●ct . x almain de potest . eccles . et civ . a . epist. joh . 〈◊〉 . . . b hieronymus co● , lucif . & ●n gal. . c basilius ●● epist. nob● 〈◊〉 dicere licet , quod in hoc , tempore non ●●● , neque princep● , neque prophets , neque 〈◊〉 que oblatio , ●●que incensu●● , ● d athanasius lib. adsali● . 〈◊〉 . agend . e ●ineen●●us lyrinens . ha●s . c. . f occam . dial . pak . . l. ● . c. . g onus ecclesiae , c. . h pra●e pic. miran . orat . ad leon. . i philippus de comin . l. . c. . k gerson de coxil . unius obedient . l genebra●d . chron. l. . an . . pag. . m aventinus annal . boior . l. pag. . n almain . in questio . vesperti . o german . chron. l. . pag. . p aene is silvius epist. . q platina in bonifac. . r fasciculus rerum expetendarum . s sleidan com . l. . t can. . q. . ne quis in propria causa judicet . see also how great romanists have made councels a terrour to wicked popes and vicious prelats , as fanormitan decretal . d. elec . signif . cusan . concord . l. . c. . c. . c. . c. . ocoam . dialog . pa● . ch . . c. almain . vesp . question . w almain de authorit . eccles . cap. ult . prop . x almain ibid. propos . . si enim ligata fores dextera manus , aut ad mutum imaginationis pertinaciter nolles vacare defensient co●poris , apud simstram tune defendendi corpus tota residebit authoritas . e●si una pars provincia , inimicis volentibus earn destruere , nollet suceu●rere , quis dubitat reliquam partem , quamvis sit minor numero , pro tunc habere authoritatem totam provinciam defendend● , &c. chap. . sect. . bellarm. de pontif. rom. l. . c. . saith the councell of chalcedon , is of no force . azorius instit . moral . to . . l. . c. . a lawfull councell going a naile breadth from the instruction of the pope , may erre . a concilium constant. sess . . b concilium basil. sess . and sess . . c gerson de eccles . potest . consid . d fran za barell tract . de schism . e review of the counsell of trent , l. . c. . by a french papist . f bellarmiu . de concil . l. . c. ● . g concilium lateran . sess . . & . ( a ) platina in g●egorio . . and because councells are against papists and popes , therefore they have taken the sting out of councells , as ge●a●dus prove●● , to . pag. . i review of the councell of trent , l. . ● . . k bellarmin . de concil . 〈◊〉 . l bellarmin . . c. . quemadmodum 〈◊〉 annis illis . ecclesia sine conciliis generalibus incolwnis mansi● , sice●iam potu●sse● aliis c c c. & ●ursus aliis dc . atque aliis mille permanere . m costerus in enchir●d . de pon●if pag . n bellarmin . de pontif. r m. l. . c. . o pererius com . in exo. . disp . . n. . p calvin . instit . l. . c. . sect . . q episcopius disp . . thes . r remonst . in apol. c. . fol. . s answorth animadver . pag. . remon . . decisi●nem factam in synodo non leviter habendam , quin & merito inclinare animos nostros ad acriorem decisionis factae considerationem , sed ut ea cuiquam pros●ribat aut diffentientem cogat ad assensum aut obsequium , ratio non permi●tis . t theoph. nicolaid . in refu . trac . de eccl . c. . f. . hac ratione synodica errores aut controversias non ●olli , sed tantum vim inferri conscientiis nostris . u smalcius in refut . lib. de errorih● . arrian . . c. . fol. . x answer to the . quest . so the papists . pighius lib. . c. . de eccles . hierarch . calleth generall councells , constantini magni inventum , a devise of constantine without any warrant of the word of god ; and iohn weemes of craghton denyeth councells to be necessary by any commandement of god , de regis primatu , l . c. . pag. . cleme●s the seventh said , counsels are dangerous , if the popes power be called in question . z matth. . . matth. . . joh. . . act. . . . cor. . . and . . , . gal. . . coloss. . . . a col. . . b thes. . . . heb. . . c i. evit . . . d mal. . . e nazienzen ad procopium epist. . alias . ego , si vera scribere oporiet , ita am●no affectus sum , ut omnia ●piscoporum concilia fugiam , quoniam nulli●s concilii fine us 〈◊〉 faustuinque vidi . f panormitan de electr●ne , c. significast● . g augustine contra do●●tist . l. . c. . priora concilia a pos●erioribus cor●●gi h petrus de monte in monarchia concil . terti● . nu . . manuscrip . a amesius , l. . c. ● . n. . de conscient . manuscript . manuscript . a morton apol. par . . c. . pag. . b russinus l . ●ist . c. . c hieronymus de loc . hele●o . d nazianz. seimon . de cypriano . e augustin l. . contr . julian . f nazianz. epist. . ad basilium . g damasc. de fid . orthod . l. . c. . h theodoret. hist. l. . c. . i robinson iustific . of separat . pag . a clemens in constitut . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b athanasius . c lactantius inst it . l. . c. . d tertul. e procopius in arca. histor . f ta●itus in tiberio , de●rum in ●u●iae d●●s curae sant . g l. . god. de ●eb . ged . juris juran●ts contempia religio satis de●● ultorem habet . h in lege nemo codice de pagan . i ambr●sius epist. . k augustin . epist. . l gregorius de valentia to . . disp . . punc . . q. . de infidelita te arg . . m d●●andus . santen . d. . q. . 〈◊〉 . . n suarez , de 〈…〉 disp . . sect . n. . o antonius . p. . c. . p gregorius . epist. . q robinson justif . of separa . pag. . r robinson . justif . pag. . king. . s beza de haeretic . a magist . pun . pag. . . t remonst . in confess . c. . sect. . qui haereticidie aut simili tyrannidi aut persecution● ullo modo patrocinentur , a m●●issimo christi spiritu prorsus alieni sunt . w epis●●pius . disp . . thes. . x professores leidens . in sua cens . . id socinianae doctrinae c●rsentaneum quidem est . y nicolaus vedelius ar●a . arminianis . par . . l. . c. . z joan. gerard. . . de magistrat . politico . n. q. . n. . pag. . . a socinus de off●c . ●om . christ. c. . b nicolaides defe●● . tract . de eccles . c . fol. . . . c ostor●dius christ. relig . c. . d episcopius disp . . . thes. . . e henr. slatius apert . doct . f. . f ostorodius inst . relig . c. . g cateches . ra●cov●ens . de proph . mun. i. christi c. . f. . h smal●ius 〈…〉 . disp . . pig . . acut● ejus●nadi d●lectio est quae interficere ali u●n permit●● et jubet . i v●d . socin . in defens . sent v●●es . p. ● raccoviensi adversus jac. paeleol . de mag . p ●n pag. fol. . k beza . 〈◊〉 . de 〈◊〉 is a magist . puniend . advers ma●tin ●●lling vol. . ●pus pag. . & se● . l junius advers . 〈◊〉 . edit . heidelbu● . an . . p. . m bucanus loc . com . . n zanchius , . . m●s● . de 〈◊〉 . o perkias . in cath●l . reformat . convo . . c. . pag. . p daneus in etlic christian. l . c. . q bulling . 〈◊〉 . . fol. . r professo . leyden ●s c●nsa re non . c : sect . . s cyprian ad de 〈◊〉 . si quid 〈◊〉 tuis nu 〈◊〉 & poteslatis es● , ipsi in 〈…〉 su●gent , ipsi se majestate sua defendent : pude●t te ●os celere , quos ipse de sendis , pudeat tutelam ab ipsis sparare , quos tu 〈◊〉 . t 〈…〉 . u 〈◊〉 in 〈…〉 p. : x 〈◊〉 ad campian . pag ▪ . y augustine cp●st . . ●d 〈…〉 . ad 〈…〉 . z beza de la 〈…〉 . punten● . pag. , . a professors of i ciden in censur . confess . remonst . c. . sect . . b 〈◊〉 . histori . l. . c. c chrysostom . ●om . . in matth. . d chrysolog . serm . . e augustine in lib. quaest . ex matth. . f theophylac . com . in loc . matth. . g beza in anno● . mar. matth. . . h erasmus in locum eundem . deus non per●ittit haeretico be llis consumi similiter neque propter mal●s cogitatienes vult deus exscindi hominem : si mattheus excisus esset ex hac vita , cum esset zizanium , simul etiam excisum esset fr●nent●n quod postea ex ipso erat oriturum . a tannerus , . ● . b phil. gamachaeus com . in . q. . c. . non hic opus gladio imperatoris , sed hamo piscatoris . ( a ) quicunque et l. haeretic● . et l. manichei god. de haeretic . as tertullian in scorpiac . c. . haeetict compelli debent , non alli ci , et duritia vincenda , non suadenda ; which saith , that hereticks are otherwise to be delt with then those who never imbraced the christian faith . c covar●uvias in regula peccat . p. . sect . e gamacheus loc . cit . f tannerus in . q. . art . dub. . g malderus de virtut . theolog. q. . art . . h scotus in a. dist . . i molina de just . et jure tract . . disp . . k alphons a castro de puni●i . baeretic . l. . c. . l malderus loc . cit . m coninck . de artib . supernatur disp . . de infidelit . dub . . n . n lorca in . q. . art . . o aquinas . q. . art . . p cajetan . in thomam . ibid. d ( d ) greg. de valent. in . q. . art . . punct q extravan . pauls iiii. decret . l . 〈◊〉 . de de iudae●s . r malderus in q. . de insidel . cap. . s gal. . . t cap. qui sincera . et cap. de iudaeis dist . . u codt . de iudaeis . zanch. com . in phil. . a turrecrema . qui paratus est tenere contrarium , li. sum . de eccle . p. . c. . b scotus ignorantia crassa , d. . ar . . c canus l. . de loc . c. . affectata ignoran . facit pertinacem . d malderus crassa ignorantia relinquit ho●ninem paratum obedire ecclesia idecque non exclude●et objectum formale fidei . de virtut . theol. in . de haeres . q. . ad . men . . e a cost●o de punitio hare● . li. . c. . f pirerius com in rom. v. disp . . g adrianus quolib . . punct . ad . . h vasquez in . q. . ar . , . disp . . c. . i pezantius ib. disp . . g malderus 〈◊〉 . t●co● . q. art . . disp . . h ambros. l. de paradis . c. . a andr. raddeccius in ne●s ad l●brun smiplec●● pag. . & in defens . tract de ●● sfi. pag. . b s●alcius in ●●fut . thes. frantz . dis . pag. . c r●mons●r . in ap lo●● . s l . . and and fpis●●p●us disp . thes . n. d hugo cardinalis com . in esa . e beda in locum . f toletus luc . g cyrillus . h salme●en . i gloss. ordin . annum placabilem , id est , fidem & salutem hominum . k procopius in ●arnationis domini tempus innui● . l hieronymus diem 〈◊〉 , ●d est , damnatio●●s roman●s . m lyra , annus dominicae passionis in quo placa●●s est gene●i 〈◊〉 . a survey of discipl . c. ● b far●us com in rom. c. . dub . . in appendic ad fol. arg resp . . c puschius l c. . de ●ita constantin● , ●es istis episcopi in ecclesia , ego extra ecclesiam seu ●emplum a deo s●●n constitutus . d gul apollo 〈…〉 . vedelium de episco . constan . c . nu . . e salcobrigiens . p. . f camero . praelect . . . p. . . g paraeus com . in rom. . in append . ad du● . . p●arogn●t . . h salc●b●ig . pap . i 〈…〉 p 〈…〉 . . c . k dan . dan. . , . luk. . . rem . pet. , . &c. tim . . l col. . . ● thes. . , . l ●v . . matth . . , . cor. . , , . tim . . tim. . . cor. . , . cor. . . a m. anton. de domi . archie . spala●ens . l. . c. . n. , , . seq . b gulielm . apollon . de jure magist●a . in sacr . pa● . ● . c. & . b esa. . ● . revel . . . psal. . , , . psal. . v. , , . c august . con●r . liter . petilian . l. . c. contr . cr●sco . lib. . c. . d bell●●m . de pontif . rom. l. . c. . e lysimach . nicanor , epist. to the cove nan of scotland , pag. . f junius eccles . l. . c. . g guliel . apollon . de jure magist . contr . vedeli . par . . ● . . pag. . h m. antkon . de domi . archiepis . spala● . de rep . eccle . l. . c. . sect . . i tilenus syntag. pag. . disp . . thes . . k daneus polit . ch. l. . c. . l bucan loc . com . ● . ▪ ● . m professor . leidens . d. . thes . . o ames . de conscien . l. . c. . amesius medul . theol. l. . c. . 〈◊〉 entm est res , aut causa 〈◊〉 ecclesiastica qu●n aliqua ratiene pertineat ad jwisdictionem mag●stratus , neq●ulla est 〈◊〉 tam secula●● , modo ab ecclesiae memb●o p●aestetur qum qua●enus observant●am e●ga 〈◊〉 resp●●●t ▪ per●mere possi● ad ecclesiasticam 〈◊〉 ●nem . p martyr . loc . com . elas . . loc . q parkerus de ●olue . a eccles . l. ● . . ● . r professor . 〈◊〉 . ●●col . disp . . thes. , , . parkerus . ecclesia visibilis , quanquam externa , ad regn●● christ●●●leste per●●ne● . s anthon. de dom. arch●epis●● . spalatens . l . c. . . . t joan. major parisien . lib. . sent . dist . . q. . w sp●l●tens de ●ep . eccles . l. . ● . . n. . x guli●l n. apollonius pastor 〈◊〉 magist. par . . c . pag. ● , . y august epist ad ro●●faccom . . a survey of discipline . c. b iunius c●nt . . l. . c. . not . . c gul. apolon . de jure magistr . par . . c. pag. . d ruffinus eister . eccles l c. ● . e act. conc . clalced . act . distinct. . gerardus . distinct. . a augustin ad bonisac . comit . circa epist. . quia vero etiam rex est ser vit , leges justa praecipientes , & contraria prohibentes , conventente rigore sanciend● , sicut servivit rex ninivitatum , universam civitatem ad placandum dominum compellendo . b august . l. . co●r . epist . gaudentii . c. . quamdiu vos non tenetis ecclesia● , quam praenunciaverunt piscatores , apestoli plantaverunt , tam diu reges qui eam tenent , rectissime ad s●am curam indicant per●nere , ne ●os adversus eum rebelletis impune . c imperat constitut. ● . d in c●dice l. leg ●unctus populu● . c. le s●m . trinit . e c●d●ce leg . . synod chaicedenensis de ●●de christiana justa cap●sitinnes a 〈◊〉 a ●●●●d 〈◊〉 , per nost●a decreta statuta sunt . f iustinian . novell . . c. . g novell . . c. . h l. . de s●●● . tr●n . i wolsius tom . lect . moral . pag. . k bellarmin . l . de la●cis c. . l suarez in opuscul . l. . de p●●mat . sum●● pontif c. . n d●s●●on . . si 〈◊〉 . o d●st . . inc . qu●ties . q. . p in cap●●e qu● di●●et . q august . cont . epist. gauden . l. ● . c. . r apollonius de jure magist. ●oc . cit pag. . s didoclavius dad . caldern ●●d in altars damas●cnode commentatus ●egi●s , pa. , . d calvinus inst●● . l. . c. . sect . . e amesius to n. in bellarm . 〈◊〉 at . c. . n. ● . f junius ar● nad . in ●ellarm . de concil . l . c. . 〈◊〉 . . desiciente conjunctione magist 〈…〉 aliquid ecclesia extra ordine●n sace●● , q●●d ordina●ie non potest , & ●●ntra desiciente ecclesia a suo officio , potest magi●●●atus 〈◊〉 ordinein procurare , ut ecclesia ad 〈…〉 , ●d enim juris communis est , extraordinar●is mai●s remedia eti am extra ordinem adhiberi posse . g calderwood in 〈◊〉 damas●en● , pag. . h elizabeth stat . ● . ● . ● . i lib. . si 〈◊〉 ● . de leg●●●s princ●p . k paraeus . comment . in r ●● . . dul . . mappend p●● . . arg . . l calderwood 〈◊〉 〈◊〉 . da●nas . pag. . lance● . andreas . m tortur . torti . . dicimus regem gubernare ecclesiastica , sed non ecclesiastice . n burbilius in vindic . tortu a tc●ti . pa. . non dicit ( ep. sc. eliensis ) primatum spiritualem , sed primatum quoad spiritualia , de be ●i regibus omni jure . o hen. salcobrigiensis in becano . baculo pag. . p pag. q calderwood in altar . damas pag. , , . & seq . r survey of discipl c. . pa. , . s episco . fliens . tortur . terti pag. . in ethnico e●st tera potestas temporalis , idque sinc ordine ad potestatem ecclesiasticam . item rex quivis own de ethnico christianus fit , non perdit terrenum ju● , sed acquirit jus nov●●● . itidem own de christiane fit sicut ethnicus , vigore sententiae , ami●●● novum jus quod acquisiverat , sed retinet terrenum jus in temporalibus , quod sacrat illi proprium , priusquam christianus fieret . t voetius de potest . ecclesi . tract . w 〈◊〉 . f●l 〈◊〉 . ●● . . x 〈…〉 . y anselm● 〈◊〉 matth. . a hilarius ●●ntra 〈…〉 b●pist b bernard b●p●st . ad fu●en . c 〈…〉 d . . . e g●●son . bucer de 〈…〉 . pag. ● . f amesius in 〈…〉 . de ● . . ● . . g ●●an weem●s de 〈◊〉 . de 〈…〉 pag. . . seq . h the kings 〈◊〉 for the service b●ok of 〈◊〉 land , a● . . i vvee 〈◊〉 〈◊〉 〈◊〉 . daplex 〈◊〉 〈◊〉 est , un● 〈◊〉 & . 〈◊〉 in 〈◊〉 , alia 〈◊〉 s●u imperialis in senatu , illa pastorum , haec p●incipis est . k bancroft s●●na● pauli cruce● . . p . l calderwood in altar . damas. pag. . m bancroft pag. . n pag. . & . o parker . de polit . eccl . l . c. . p stapleton de princip doctrinal . l. . c q becanus . . opise cont . spalat . l. . de repub . christi . c. . r parkerus de politeia eccles . l. . c. . s raynold . collat . cum hartio . c . divis . . t greg. magnus in psalme pen●tent . u alta● da 〈◊〉 pag. . . x alta● damas● pag. ● . ch●on . . , . a junius de ●en●il●animad . l. . c. . a●t . . b altar . damas●●n pag. . c gulied . apollonius de ju●e magist● . ●nsa●●●● c. . pag. . . d sibrandus c●nt●a . pag. . . e muketus de polit●ia potest . pag. f nico. ● wedelius in tractatu de epis●●pain constan●●ni . g becanus ●n ●pi●s●ul . . . de 〈◊〉 . ●●g . l. . 〈◊〉 . n . . h abulensis q . & . i 〈…〉 ● k 〈…〉 c. ● n. . l junius 〈◊〉 . . l. . c. . a●t . . m spalato de repub eccles l. c. ● . ▪ . n u●●tius . tract . de potest . ●●cles o am●sius 〈…〉 . de concil . c. . ad . . p calderwood 〈…〉 . pag. , . &c. q professor . leydens . 〈◊〉 . . 〈◊〉 . . r gerardus de magistr . polit . to . . n. . pag. ●● . s junius chron. . . t becanus in 〈◊〉 . de 〈◊〉 . n 〈…〉 . u suarez 〈…〉 . . n. . u suarez opused . . 〈…〉 . n. ● . x becanus de prima●● reg●o l. . ob . . pa. . * note . a suarez l. . de prima . pontif . c. n. . b cajetan cōment . . paic . . v. . supren●a duo capita judicio●um decernit . c paraeus cōment . ad ro● . . dub . . d paraeus loc . citat . e cicero ● tus●ul . nulla tam fera . tam 〈◊〉 nis unq●am natio fu● , quam non unbue●it religio ●●r●n . object . object . * note . a later ● pauli . ad carol. . imperatorem . apud wolsium tom . ● . lect. memor . pag. ● . b nicol. in epist. ad mi●ha . impera . c. ul● na●n dist . c henric. blyssemius tract . de eccles p. . a tertullian de idol . c. . christus gloriam seculi & sibi & sais alienam esse judicavit . b origen homil . . in matth. c hilarius ad auxe●t . d chrysostom . hom . . in joan. christus fugit ( diadema ●errenum ) ut oftenderes suum regnum nullis secularibus rebus indigere . e ambrosius . ●om . . . in dei rebus sollicitus ( sit episc●pus ) a secul●i negotio alienus , non enim convenitunum , duplicem habere potestatem . f august . trin . cos. in joan. g survey of discipline , cap. . pag. , . h fenner 〈◊〉 . pa 〈◊〉 i 〈…〉 . pag. . k 〈…〉 . p. 〈◊〉 . l 〈…〉 . pa. ● m ●span . . v. . n sonnius ap . t●n . . pag. o survey of discipl cap. ● . pag. . emanuel sa. in 〈◊〉 cle●●cus spake like a j●suite , the ●ebellion of a clerg● man , against a king , is no ●●eason because hee is no subject ▪ the jesuits vow out of julius the third his bull , qua con 〈…〉 jesu●tarum , c. . l. . de vita ●gnat . laiolae . all people are subject to the pope : we 〈◊〉 beside the communitie of the three ordinary vowes be bound by a more specialty to w●●●soever the present pope and all others hereafter shall command , &c. and that is as mr. all●n principall of the colledge of jesui●● at rheimes i● a solomne oration , it is 〈…〉 kill kings . p haiminsfieldius 〈…〉 q arniseus de 〈…〉 . r baleus in 〈◊〉 pag. s baleus , . t 〈◊〉 shardius in 〈…〉 . go●stad par . . pag. . u sleidan peri●d . . c . x lampadius part . pag. . y catalogus test●um v●●ita . t is lib. seculo . pag. , . z apologia l●dov . . contra calumnias joan. papae . a in decret . . dist . c. cum ad verum & canone duo sunt . b stephanus aufrerii . c hieronymus pa●●us in 〈◊〉 qui 〈…〉 pract●●●●●●c●llariae ap 〈◊〉 . d iustm●an lib . & . de off praes praes ap●ric . e bell●●mm de clericis c. . f inno●●ntius iii. decret . . t●t ● . de major . 〈…〉 . imperium non paeest tace●datio , sed sudsubest , & 〈…〉 . g bonifacius . extra de 〈◊〉 & obed . c. una●n ●●n●●m . ●mnes christ sideles de nec●ssit●● sa ●uis sub●●nt pon●fici rom●an 〈…〉 habet , & ●mnes ●u●●cat , 〈…〉 . h 〈…〉 . i 〈…〉 . k 〈…〉 . l 〈…〉 . m 〈…〉 . n 〈…〉 . o 〈…〉 . p silvest . in concil . 〈◊〉 . c. . q gratian ● . c. nemo judicabit . r 〈…〉 . s 〈…〉 . t 〈…〉 . w . quest . . x cod l . leg . . an●●emius , cler●●● ex●●ane● . y cod. l. . ●●● . . leg . . z cod. l. . ●●● . . leg . . anthemius praesi lal● ju●isd● ctio . . &c. a caus●n . . ca. . decret . grego . l. . tit . . c. . clem. . b luitprandus in vir●s pontif in agat●ore . c ext●a . de major & obed . c●unam . in gloss. d clement . pastor de re ju dic . e c. fundamen . de elect . in . f c. solit extrav . de major . & obed . g in l. . ceremoni . eccles . rom. ●t . . the way of the churches of christ in new england . a answer to the . question . b dionys. halicarnass . l. antiquit . optiene cuiquam ex ●ulgo data , ut que●n vellent sibi pa●●onu●n el●ge●ent c terentius in eunu●ho●e mi●● patronum cupie . i ●a● . d concilium melevitanu●n ●n . . e concilium car●bagin . . c. . an . . f hosp●nian de orig . te●nplo . to . . de orig . honor . eccles . c. . g a●entinus in 〈…〉 . . a●al . h fdvar . dido . lav . in 〈…〉 . p. . i origen . 〈◊〉 . in levit. is eligendus ex omni populo qui praestantior , qui doct●● , qui sanctier . k abb. decius & l rubi . in c. quanto de jud . & in d. ca. de 〈◊〉 . m glossa in c. piae menus . q. . n anton de butr. & o andr. barbat . in d. c. quando . p f●ancis . suarez 〈…〉 & statu 〈…〉 de 〈…〉 ● . q ma● . an 〈…〉 spalate● de 〈…〉 . . pag. ● . r a●brosius l. ● . epist. ●● . epist. ●● . 〈…〉 , quod pa●peru ●●●● est . s sy●ol . 〈…〉 . c . t synod . braca●ens . ● c. . u ●span anal. ●o . x gregorus 〈…〉 . y 〈…〉 . z c●●decernimus 〈◊〉 . . . a altar . dam●s● . pag. ● . b gera●dus loc . co●n . . de min●ster . eccles . sect pag . . c suarez to●n . de vi●tut & stai● relig . l. . de sinon . c. n. , . . d spalat●●sten●error . suarez c. n . ( ● ) 〈◊〉 . q . e hospinian . de origi . templ . de or●g . bonor . eccles . c. . c. . f justiman . n●vel . . c. 〈◊〉 & c. . nov. . g a●●● da●nas . pag. . h cartwright . reply , ● pa●t . pag. . i amesius , de c●nscient . l. . c. q . n. , . k gul. ap l 〈…〉 . in sac a sect . c. . pag. , . l athanasius epist ad solitariam ●●●am agentes . uhille canon ut a palatio mittatur is , qu● sutu● us est epis●opus : m alta● da●●● . par . . n 〈…〉 o chap. . sect. . bp carletons testimonie concerning the presbyterian discipline in the low-countries, and episcopall government here in england. vvherein is briefly discovered the novelty of the one, and antiquity of the other; with a short taste of the inconveniences that attend the new plat-forme, where that is set up in the roome of the old primitive government. published for the common good. carleton, george, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) bp carletons testimonie concerning the presbyterian discipline in the low-countries, and episcopall government here in england. vvherein is briefly discovered the novelty of the one, and antiquity of the other; with a short taste of the inconveniences that attend the new plat-forme, where that is set up in the roome of the old primitive government. published for the common good. carleton, george, - . [ ], p. printed for nath: butter, london : . annotation on thomason copy: "july th". reproduction of the original in the british library. eng episcopacy -- history -- th century -- early works to . presbyterianism -- history -- th century -- early works to . protestantism -- history -- th century -- early works to . a r (thomason e _ ). civilwar no bp carletons testimonie concerning the presbyterian discipline in the low-countries, and episcopall government here in england.: vvherein i carleton, george b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion bp carletons testimonie concerning the presbyterian discipline in the low-covntries , and episcopall government here in england . vvherein is briefly discovered the novelty of the one , and antiquity of the other ; with a short taste of the inconveniences that attend the new plat-forme , where that is set up in the roome of the old primitive government . published for the common good . tolle episcopos , & tot erunt schismata , quot homines . london , printed for nath : butter . . to the readers . if you are of those that are disaffected to the church-government by law established amongst us , i wish this small tract into your hands to choose , to be read and considered of by you with your most serious thoughts , that so it may help on your conversion . doe not cast it away ere you have perused it , because here a bishop speaks in his own cause . with the same reason a conformable man may cast away smectymnuus , because there so many presbyterians speak their own cause . reade it . the author ( however some of your perswasion beare the world in hand most injuriously , and most cunningly , that a rotchet must necessarily cover a papists heart ) was all his life , at flat defiance with rome ; and had he been called to the fiery tryall , doubtlesse he would have followed cranmer , ridley , latimer , hooper , those famous protestant bishops even to the stake , and sealed that doctrine with his bloud , which his tongue and pen published to the world . among other tracts of his now extant , he hath a book forth against pelagianisme and arminianisme . the book styled thankfull remembrances speaks likewise this bishop author ; a book which no friend to rome would certainly ever have written . let him be then your remembrancer , and unprejudiced by you , ( notwithstanding his lawne sleeves ) prevail so far with you to move you , if you finde he delivers truth to change your mindes in case you be now schismaticall in the point of church-government . this learned man was one of those sent by that blessed peace-maker , our late famous soveraigne king james to the synod of dort upon a friendly errand : i would to god this solid and honest piece of his might helpe to make faire accord at home in his own countrey , which so much needs pacification now in the church as well as the state . i shall not despaire , but that it may conduce somewhat toward the one , so parciali●y and all prejudicate opinions be laid aside . it was a good saying of a great scholar , amicus plato , &c. plato is our very good friend , so is socrates , and so aristotle , but truth is a much dearer friend . somewhat like this would you would say once and hold to it , amicus calvinus , &c. calvin is our very good friend , so is beza , and so cartwright , but truth is by much our dearer friend . were these your mindes and resolutions , you would no longer wish that yoake of discipline on your necks , which this honest bishop will tell you in the next leafe , the netherlanders groane under and would faine cast off . so i refer you to the bishop , i for my part have done with you , when i have assured you this is a true draught of learned carlton ; and onely farther ( which civility requires ) bid you farewell . bp carletons testimony concerning the presbyterian discipline in the low-countries , and episcopal government here in england . touching the point of their discipline in the low-countries , i can witnesse that they are weary of it , & would gladly be freed if they could . vvhen we were to yeeld our consent to the belgick confession at dort , i made open protestation in the synode , that whereas in the confession there was inserted a strange conceit of the parity of ministers , to be instituted by christ ; i declared our discent utterly in that point ; i shewed , that by christ a parity was never instituted in the church ; that he ordained . apostles , and also . disciples ; that the authority of the . was above the other ; that the church preserved this order left by our saviour . and therfore when the extraordinary authority of the apostles ceased , yet their ordinary authority continued in bishops who succeeded them , who were by the apostles themselves left in the government of the church to ordaine ministers , and to see that they who were so ordained , should preach no other doctrine ; that in an inferiour degree the ministers that were governed by bishops , who succeeded the . disciples ; that this order hath been maintained in the church , from the time of the apostles ; and herein i appealed to the judgement of antiquity , and to the judgement of any learned man now living , and craved herein to be satisfied , if any man of learning could speak to the contrary . a my lord of salisbury is my witnesse , and so are all the rest of our b company , who spake also in the cause . to this there was no answer made by any ; whereupon we conceived that they yeelded to the truth of the protestation . and somewhat i can say of mine owne knowledge , for i had conference with divers of the best learned in that synode , i told them that the cause of all their troubles was this , that they had no bishops amongst them , who by their authority might represse turbulent spirits , that broached novelties . every man had liberty to speak or write what he list , and as long as there were no ecclesiasticall men in authority to represse and censure such contentious spirits , their church could never be without trouble : their answer was , that they did much honour and reverence the good order and discipline of the church of england , and with all their hearts would be glad to have it established amongst them ; but that could not be hoped for in their state . their hope was , that seeing they could not do what they desired , god would be mercifull to them if they did what they could . this was their answer , which i thinke is enough to excuse them , that they doe not openly aime at an anarchie , and popular confusion . the truth is , they groane under that burden , and would be eased if they could . this is well knowne to the rest of my associates there . finis . notes, typically marginal, from the original text notes for div a e- a b. davenant . b. hall . b d. ward . d. goad . d. balcanquall . faces about, or, a recrimination charged upon mr. john goodvvin in the point of fighting against god, and opposing the way of christ and a justification of the presbyterian way in the particulars by him unjustly charged upon it : vvith other short animadversions upon his late book called [theomachia] or, the grand imprudence of men running the hazard of fighting against god, &c. prynne, william, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing p ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; :e , no ) faces about, or, a recrimination charged upon mr. john goodvvin in the point of fighting against god, and opposing the way of christ and a justification of the presbyterian way in the particulars by him unjustly charged upon it : vvith other short animadversions upon his late book called [theomachia] or, the grand imprudence of men running the hazard of fighting against god, &c. prynne, william, - . p. printed for robert bostock ..., london : . attributed to william prynne. cf. nuc pre- . reproduction of original in thomason collection, british library. eng goodwin, john, ?- . -- theomachia. goodwin, john, ?- . -- grand imprudence of men running the hazard of fighting against god. presbyterianism. a r (wing p ). civilwar no faces about. or, a recrimination charged upon mr. john goodvvin, in the point of fighting against god, and opposing the way of christ. and a prynne, william c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion faces about . or , a recrimination charged upon mr. john goodvvin , in the point of fighting against god , and opposing the way of christ . and a justification of the presbyterian way in the particulars by him unjustly charged upon it . vvith other short animadversions upon his late book called , ΘΕΟΜΑΞΙΑ . or , the grand imprudence of men running the hazard of fighting against god , &c. rom. . . now i beseech you brethren , mark them who rayse divisions and offences . published by authority . london , printed for robert bostock , dwelling at the signe of the kings head in pauls church-yard . . faces about : or , a recrimination charged upon mr. iohn goodwin , in the point of fighting against god , and opposing the way of christ . christian reader , my thoughts are not ( god knows ) against the authour of these sermons , in the least measure , but against his dangerous doctrine , though intermingled with truths . to be silent in this businesse , i dare not , my conscience forbidding me . to say all that might be said , i cannot , my imployments hindering me . therefore i have thought good to offer thee , these few animadversions , to make thee to be the more awake , and cautious . beleeve not every spirit , but try the spirits , whether they be of god or not . first of all it is to be observed , he buildeth upon a rotten and unsound foundation , pag. . affirming , that we may build upon what gamaliel spake in the counsel , as good , and from god . the principall end and scope of what he spake , being the rescuing of the apostles , &c. and there being nothing in all this speech ( excepting onely the historicall instances of theudas and judas ) but what is fully consonant with the word of god , ( unquestionably so acknowledged ) elsewhere , the credit and authority of it , for matter of truth , is one and the same with those other scriptures corresponding with it . ans. . i never heard so much good of gamaliel , except from popish interpreters , who tell us out of the traditions of clemens , and out of the roman martyrologies , that gamaliel was a godly man , and a disciple of the apostles . sure i am , our best interpreters judge of him , as an irreligious polititian , adieophorit , neutralist , nullifidian . . his principall end and scope was not the rescuing of the apostles , but the preservation of himself and the councell from the wrath of the people of the jewes , whom he feared , because they favoured and magnified the apostles and from the wrath of the romanes , which he well knew would fall upon the counsell , if they should presume to put any man to death , the liberty of capitall punishment , not being permitted to them . and this was his meaning , when hee said , vers. . yee men of israel , take heed to your selves , what yee intend to doe . beware of provoking the people . beware of provoking the romancs . . though there be some truths ▪ in that which he spake in the councell , yet there are there three exceeding great errours in it . one is , that he makes it an uncertaine and dubious thing , whether the gospel preached by the apostles , and miracles wrought by them , were from god , or from men : he puts an if , where he should have put a surely . another is , that he judgeth himself , and would have others to judge what is of god , and what not , by the event , according as the thing prospers , or not , whereas he should have judged according to the truth , and the rule of the word , let the event be what it may be . a third is , that whatsoever damnable and pernitious heresies doe infest a church , all men , even magistrates , must refraine from the authors and spreaders thereof , and let them alone , in confidence , that such wayes , if not of god , will come to nought of themselves . pag. . he maketh a most odious comparrison betwixt those ministers who appeare for the congregationall way ( as he calleth it ) and the ministers who appeare for the presbyteryall way , describing the ministers of the former way thus , some ambassadours and messengers of his ( gods ) of a very choice anointing , and indued with strength from on high . the ministers that stand for the presbytery , thus , some that would be thought pillars , and prime men in the house and temple of god . surely they that would be thought so , are not worthy to have the smallest place in the temple of god . againe , he describeth the people , who adhere to the former sort of ministers , thus , many thousands more , and those ( for the most part ) of the best and choicest servants of god amongst us . the people who adhere to the presbyterian ministers , thus , the generality of people , who know little of god , or of his wayes . if this be suitable to a spirit of christian moderation , and humility , that men shall thus commend and magnifie themselves , as having greater gifts and graces then others , and judge the ministers to be presumptuous , and the people ignorant , who are of another opinion ; let every one judge , whose understanding is not very much biassed with partiality . nay , let us but judge him out of his own words . i would gladly know how he can reconcile these things with what himself saith , pag. . where he tells us what opinion the gongregationall way holdeth of such as are contrary minded to it . it thinketh no evill ( saith he ) it speaketh no evill of such : if it conceives them upright and faithfull , with god , and with jesus christ , it imbraceth them with all love , tendernesse and honour , as pertakers of the precious faith with it self , and nothing doubts but that they serve and worship god with as much sincerity and singlenesse , of heart , and are accordingly accepted by him in their way , as it self . in the transcribing of this passage , i have some light , to reconcile him with himself . there is a great if here , if presbyterians be faithfull and upright with god , and not onely so , but if independents conceive them to be such . he had said positively of the other way , many thousands are for it , of the best and choicest servants of god . but of this way , hee greatly doubts whether he can say neere half so much , as if godly presbyterians were hardly to be found , and — vix totidem quot , thebarum portae & divitis ostia nili . pag. . he would make us beleeve , that the presbyterian reformation , needs suffer nothing , nor lose an houres time , by the congregationall way . for , saith he , what doth the poore flie , sitting on the top of the wheele to hinder the waggoner from driving on his way , &c. the irregularity of the mountaines and valleys in the surface of the earth troubles no mans opinion concerning the perfect roundnesse of it , because it is swallowed up into victory by the roundnesse of the globe , &c. the gleanings of independency ( so called , will not hinder the vintage of the presbytery . would god hee could make these things good . would god it were not as the remora to the ship . if it be as the flie on the top of the wheele , why hath it hindred us from driving on our way , not for an houres time , but for a yeeres time , and much more . if independency be the irregularity of mountaines and valleys , it will at least trouble the opinion of many thousands who are not good cosmographers concerning the roundnesse of the globe . and what should hinder a full and perfect roundnesse , since every valley shall be filled , and every mountaine and hill shall be brought low . and if independency doth but gleane , why doth it glean before the vintage . and when after , is not the gleaning of the grapes of ephraim , better then the vintage of abiezer . pag. , , . j would gladly know , saith he , what or what manner of reformation can reasonably be expected , or hoped for without her , ( the congregationall way . ) and here he enlargeth himself to shew , that without this their way , our reformation is but a reforming of satan , a reforming of open loosenes and profanenesse into pharysaicall hypocrisie ; a taking of the members of an harlot , to make them the members of christ , a quashing and crushing and breaking of the hearts and bones of the one halfe of the most religiously-affected , for trading in apes and peacocks ( i wish he had told us where their tarshish lies ) for holding some erroneous opinions , perhaps erroneously so called . that the presbvterian reformation is directly destructive to the edification of the saints , and doth impede their growth in grace . more of this stuffe you have , pag. , . if matters , faith he , were duly and fairly examined between the two combitants in this case , the way we plead for , would be found via lactea , the candid , harmlesse and peaceable way : and her corrivall or competitresse , via sanguinea , the trouble and strife making way , &c. see also p. . . what no reformation without the independent way except a satanicall reformation , a pharasaicall reformation , a meritricious reformation , a persecuting reformation , a bloody reformation , a grace-destroying-reformation ▪ is this his so much pleaded for toleration of that way , that there can be no reformation without it ? is this his so much boasted of charity of that way , that it thinks so much evill , and speakes so much evill of any other reformation ? where is that presbytery that doth imbrace the ungodly , or persecute the religiously affected , or hinder their edification ? for my part i shall cast the first stone at it . the lord rebuke this spirit of belying and calumniating the way of christ , by which god hath beene so much honoured , satan so much foyled , true grace and knowledge so much propagated and advanced . and what is this but a fighting against god , even that sinne which he himselfe holds out as the achan , the troubler of our israel , and that which makes the sunne of our peace to goe so often backwards in the heavens . page . . he speaketh thus : we suppose that the lord christ , so far tendred the spirituall felicity and peace of his churches , as to leave them sufficiently furnished , and every wayes appointed with internall provisions for the effectuall procurement and preservation of them , without any concurrence of any heterogeneall or externall power , especially considering that he foresaw that these churches of his for the space of years together , & somwhat more , were not like to have any accommodation at all in this kinde , from any secular or civill power . now let it be remembred that this doth quite overthrow one of the grounds , whereupon those that are for the independent way , do usually justifie it . when it is objected , that , that way provideth no sufficient nor effectuall remedy for reducing an offending or apostatizing congregation : the answer we receive is this ; other churches may admonish , rebuke , and ( if that do it not ) non-communicate such a congregation . it is replyed , what if that congregation slight all this , both reproof and non-communion . what say they for that cause ? the apologeticall narration , pag. . tells us , if the magistrates power do but assist and back the sentence of non-communion , then it will be as effectuall , as the presbyterian way is supposed to be . to this i say no other thing but what john goodwin saith , the lord christ hath provided for his churches sufficient intrinsecall remedies , without the concurrence of any externall power . and so i leave it betwixt them to unty the knot . pag. . . whereas the vote and suffrage of a reverend , learned , and pious assembly , might be objected against the independency . he tells us for answer the observation of gregory nazianzen , that he never saw good end , or desireable successe of any councell , or that they procured any decrease , but rather increase of evills . he farther lookes upon synods as the eclipsings of the glory of god , that there are too many learned and wise men in a great councell , for god to reveale truth , or to give truth victory against errour by , pag. . as exercising dominion over our faith , pag. . as swayed by one or few of predominant parts or authority , as you may read , pag. . let him who pleaseth compare these passages with the arminians , their declamations against synods , exam. cens. pag. . . and elsewhere in their writings : comparing also what is written by zepperius , pareus , whittaker , and divers other protestant divines of the most profitable , excellent , and ( in some respects ) necessary use of councells or synods , and then observe how neer master goodwin commeth to the former , and how far he recedeth from the latter . neither need we to stumble at that passage of nazianzen to procopius . he had reason to say so , having seen so many councells of those bishops who did so much favour the arrians , that he was out of all hopes , ever in his days , to see a free and rightly-constituted councell . neverthelesse nazianzen himself afterwards was present in the generall councell of constantinople , and did subscribe the decrees thereof , as is manifest by the subscriptions . therefore distingue tempora . if things had continued in this kingdom as they were in the prelates time , we had said of councells even as nazianzen did : but , tempora mutantur , & nos mutamur in illis . pag. . he giveth a sore blowe to the parliaments power . to hold , saith he , that the persons so elected ( unto parliamentary trust and power ) have a power , by vertue of such nomination or election , to enact laws and statutes in matters of religion , and to order , under mulcts or penalties , how men shall worship and serve god ; as it is a means to awaken the eye of jealousie upon them and so is seven times more destructive , &c. surely this is a means to ●waken the parliaments eye of jealousie upon himself . shall every one in israel do in religion what seemeth good in his own eyes ? shall the covenant , how necessary soever for the good of the kingdom , be left free , that every man may take it or refuse it , as he listeth ? may the civil power inflict no punishment on those that do evil ? and who do more evil then soul-destroying , and church-disturbing hereticks ? hath the magistrate no coercive power in matters of religion ? let the five apologists animadvert to this , and look how sweetly it agreeth with their solemn professing , that they give more to the magistrate , then the principles of presbyteriall government will yeeld . pag. , and pag. , he wisheth it may be the first-born of religious advertisements and cautions to us , that no man , or rank of men whatsoever , do appear , especially in any high handed opposition or contestation , nor so much as lift up an hard thought against doctrine or way , claiming origination and descent from god , till we have security upon security , proof upon proof , demonstration upon demonstration , evidence upon evidence , that such ways or doctrines onely pretend unto god , as the authors of them ; and that in truth they are not at all from him . this is the substance of those two passages put together . now i assume , the presbyterian way claimeth origination and descent from god ; yet master goodwin doth not onely lift up an hard thought against it , but in these sermons extremely oppose it , and contest against it , without security upon security , proof upon proof , demonstration upon demonstration , evidence upon evidence , that it onely pretends unto god as the author of it , and that in truth it is not at all from him : therefore now let him give this his first-born for his transgression , what if i have but one good proof , demonstration , evidence , or security , that this or that doctrine is heresie , which yet claims origination from god and his word , may i not appear in contestation against it , nor so much as lift up an hard thought against it , till i have multiplied proofs , demonstrations and evidences , and all those as clear as the noon-day , as he preacheth ? i fear , if the genealogie of this same doctrine of his were searched for , it should be found to have an origination and descent from socinians and arminians , which ( i conceive ) i could demonstraté , if i had leasure to turn over my books . however , let him consider whether this doctrine doth no ways fall upon the excommunication of hereticks in the congregationall way : of which he himself speaketh thus , pag. . if the errour be dangerous , amounting to , or neer an heresie , after two or three admonitions ( that is , according to her warrant from heaven ) she casts it out of the line of her communication , to him who cast it in , i mean satan . finis . notes, typically marginal, from the original text notes for div a e- act. . . joh. . luke . . judg. . . apol ▪ nar. p. . rectius instruendum, or, a review and examination of the doctrine presented by one assuming the name of ane [sic] informer in three dialogues with a certain doubter, upon the controverted points of episcopacy, the convenants against episcopacy and separation : wherein the unsoundnes, and (in manythinges) the inconsistency of the informers principles, arguments, and answers upon these points, the violence which he hath offred unto the holy scripture and to diverse authors ancient and modern, is demonstrat and made appear, and that truth which is after godlines owned by the true protestant presbyterian church of scotland asserted and vindicated. forrester, thomas, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) rectius instruendum, or, a review and examination of the doctrine presented by one assuming the name of ane [sic] informer in three dialogues with a certain doubter, upon the controverted points of episcopacy, the convenants against episcopacy and separation : wherein the unsoundnes, and (in manythinges) the inconsistency of the informers principles, arguments, and answers upon these points, the violence which he hath offred unto the holy scripture and to diverse authors ancient and modern, is demonstrat and made appear, and that truth which is after godlines owned by the true protestant presbyterian church of scotland asserted and vindicated. forrester, thomas, ?- . [ ], [i.e. ], , , [ ] p. s.n.], [edinburgh? : . attributed to forrester by wing and nuc pre- imprints. errata: p. [ - ] at end. contains numerous errors in pagination. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -- apologetic works. church of scotland -- government. episcopacy. presbyterianism. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion rectius instruendum or a review and examination of the doctrine presented by one assuming the name of ane informer , in three dialogues with a certain doubter , upon the controverted points of episcopacy , the covenants against episcopacy , and separation . wherein the unsoundnes , and ( in many thinges ) the inconsistency of the informers principles , arguments , and answers , upon these points , the violence which he hath offred unto the holy scripture , and to diverse authors ancient and modern , is demonstrat and made appear . and that truth which is after godlines , owned by the true protestant presbyterian church of scotland , asserted and vindicated . prov . cease , myson , to hear the instruction that causeth to erre from the words of knowledge . printed in the year , . the preface to the reader christian reader that which the wiseman long since offered to their consideration who observe the revolving course of providence , is ther any thing wherof it may be said , this is new , hath its signal accomplishment , in the renewed collisions of opinions and debeats . the conflicts betwixt truth and error or not of yesterday , but as early as the morning of time , when he who is a liar from the beginning assaulted with a horrid calumny the truth and faithfulnes of god , and having by a lie mad a breach in our first parents integrity , by inducing them to believe it , instilld his poison into our nature , a love of darknes rather then light . the eye of the understanding ( like natures bodily organ when its cristalin humor is vitiat ) cannot see and receive the impression of its object , ( truth and duty ) in its lively colours and nat●… simplicity ; and if sometimes the clear beames of truth force a passage for it self , & make some impression upon the perverse & dark mind of man , o how quickly is that litle victory lost , this begun signature obliterat , by the rebellious will & affections . the carnal mind is not subject to the law of god nor can be , hence truth is detaind in unrightiousness , convictions stiffled , and the convincing spirit of god counteracted and grieved . hence all the renewed pleadings for , & discoveries of truth , begets in most men ( by a wofull antiperistasis ) nothing but renewed contradiction & spurnings against it , while ( as the suns vigorus influence upon the vapors of this dull earth ) by its irradiations it attracts , and condenses thick foggs , dark clouds of peruerse disputings the more to obscure it self . yet a holy seed there is and hath been in all generations , children of light and of the day , whose work ; and honourable badge it is to contend and be valiant for the truth ; who under the conduct of michael that great prince who stands up for his people ( truths sincere lovers and asserters ) have from the beginning warred this good warfare against that old apostat , and his followers . so that the warr which john saw in heaven , betwixt michael and the dragon , was not then only begun , but a new battel and encounter of that old warr proclaimd in paradise betwixt the seed of the woman and the serpent . all men are inrolled in one of these two armies , imbarques in one of these interests according as they are regenerat , or unregenerat , as they have the seed of god in them or not ; & discovries of truth have various effects accordingly , either of more intense love , or violent hatred , as the sun shining upon the flowers & dunghil , draws equally forth a sweet & stinking savour . the erecting of this royal stand art of zions king and lawgiver ingadges his faithfull witnesses to flow unto it , and come under it , and excits such who have but the spirit of that world in them , to a counter-muster against it . who would not have thought , that the longed for appearances of that immanuel , and desire of all nations , that eternal word and wisdom of god in the flesh , should have put an end to all rebellion of wretched sinners aga●… him ; but it never grew more , then by his convincing discovries of himself . eternal truth and holines suffred contradiction of sinners against himself , he oft silenced enemies reasonings , not their malice , and the most admirable actings of his effectionat condescending love to men , the giving of himself to death for them , was intertained with the most virulent and hellish eruptions of their wrath against him , in murthring him . the rulers opposed this great ruler of israel , the learned scribes and rabbies with all their literal knowledge of moses and the prophets , could not yea would not see and acknowledge this great prophet , the covenanted people would not receive this great messenger of the covenant ; and they who boasted to be abrahams seed , rejected this promised seed , could not see him when among them , but hated him , whom abraham saw a far off , and rejoyced in the discovery . yet this wisdom of god was then , and still is , justified of all children of god , and such as are of the truth will see its beauty throw all the mists of mens calumnies and contendings against it . the angry cloud wherwith god hath now of a considerable time covered the daughter of zion in our land , challenges in this as much as in any thing else , our mournfull observation , & simpathizing compassion , that men have taken the boldnes , with perverse disputings to infest her true sons and children , to assault her precius ordinances and priviledges , and with a barefac'd impudence to indeavour the removal of the ancient land marks which our fathers have set , nay which the great god hath established . yea to cajoll us with poor sophistry into a carless disregard and abandoning of the magnalia dei , the great things of gods law ( important truths and dueties ) as if they were meer trifles and indifferencies ; to cast the aspersions of supercilius scrupulositie upon true zeal for god , of rebellion , upon true loyalti and faithfulness to the king of saints , of devisive humor , upon sincer indeavours after the union and true order of the house of god , is it not to put light for darknes and darknes for light , bitter for wee●…t , and sweet for bitter , yea cru●… percilius mockrie . yet at this rate are we treated by our prelatick pamphleters . the authority of the second great moral precept anent the receiving and maintaining of all gods ordinances , the doct . worsh. disc . and governm . of his house , the weight and importance of the third anent the observation of most sacred solemn oathes and vowes to him for this great end , weighes but light in these mens ballances ; but he whose hand holds the plummet and line judgeth otherwise , their ballances are false , not the ballances of the sanctuary . their new plagiary divinity depending in a great measure upon the camelion-rule of worldly wisdom , and steering its course by the versatil rule of human lawes , is calculat for any meridian , but that of canaan & immanuels land , where all must go to his law and testimony , and is pronounced base mettal , which is reprobat by that touchston , where every pin of the tabernacle must have its samplar from the holy mount , ere it get his approbation , and have the cloud of his glorious presence created upon it . the golden , preface giving a lustre & beauty unto the prophets message was , thus saith the lord , but these mens ordinary anthem is thus saith the law , presenting their dishes under that leaden cover . our new ashodits have lost the language of canaan , or at best do but ( like those mungrels mentioned by nehemia ) speak half the jewes language , half of ashdod , debasing thus the golden rule , by a heterogenens mixtur of human testimonies & principles . o how is our wine mixt with water , the beauty of the virgin daughter of zion defaced . that gebal , ammon , amalek & such like do in●…est & take crafty councel against gods church , is nothing so amazing or dangerous as when there is a conspiracy of her prophets within her walls . 't is a great question whither these mens malice in wounding our church , and taking away her vail , while pretending to act the guardians and watchmen , or their treachery in superficial flight healing of her wound , will be found the deepest challenge when the great shepherd comes to plead with them . but sure , both the one and the other will make make up a dreadfull impeacement . who ever saw this house of god in our married land , in its pristine glory & integrity , can but mourn over the present desolation . these gates once called praise , have now desolation set upon their threshold . these walls once called salvation , are laid in dust & rubbish . the joyfull sound and voice of the turtle ( echoed with the singing of birds , and vigorus heart motions towards the glorious bridgroom ) are turned into the harsh sound of enemies roarings , and direfull threats , crying raze it raze it to the foundation . to see bethel turned bethaven , and men , yea pretended builders , lifting up axes not upon the thick trees to advance the building of the house , but upon the carved work , to destroy it , may make ane impression of sorrow upon any heart , but that of adamant . israel wept at the sad newes of gods refusing to go with them unto the promised land , but especialy when they were brought back from the very borders of canaan for their disobedience and unbelief , & doomed to return and die in the wildernes , spending the remainder of their dayes and yeares in vanity and trouble . 't is long since the glorious cloud is withdrawn to the threshold of our sanctuary , and the darke , not the auspicius light some side , turned unto us , yet who are following the glory , who are found crying out a penitent [ ichabod ] over its departing . the building was so far advanced , that we were ex●…pecting to see the headston brought forth with shoutings and acclamations of grace grace , to see the glorius accomplishment of a work of reformation in britaine and ireland , but ah ! we are brought back from the borders of this great hope of a compleated reformation , into this wilderness of the must dismall desolation that ever the work of god hath been exposed unto since the foundation thereof was laid . what means the heat of this great anger , and where will it issue ? afire is kindled in his anger , afire of angry jealousie , but shall it burn for ever , is there none to make up the breach and stand in the gap . ezekiel saw the healing waters issuing from the temple , and upon a desirable auspicius advanc , first to the ankles , then the knees : then to the loins , and at la●… 〈◊〉 great river . but now the waters of ou●… mara , the serpents flood of errour ca●… out after the fleeing woman , and of prophanity flowing from our defiled sanctuary , have been long flowing apace , & are become of a prodigious grouth . our presbyterian church-judicatories , are not straitnedonly bytheinvasion of the ancient prostasie , or fixed moderator , ( which cost k. james some pains to effectuat ) but their root must be plucked up , either as presbyterian , or as ecclesiastick courts ; all their decisive power contracted into a prelats ipse dixit ; and all his pretended spiritual authority , resolving into the sic volo of a civil papacy , regulable by it self onely , no superiour rule . how deeply we have drunk of the whoors cup ; and what a deluge of monstruous wickedness , hath overwelmd us since this idol of jealousiewas set up , ought rather to be weept over then written . thenameof our church is nomore iehova shamma , the lord is there , nay that glorious motto is turned unto the dolefull inscription of lo-ammi lo-ruhama not any people , not having obtained mercy and , which is strange , this monstruous dagon of erastian prelacy like a medusa hath charmd the generation into ane amazing stupidity , yea the most unto an adoration of it , though it hath oftner then once faln before gods ark , and its head and hands have been cutt off upon the threshold of the sanctuary , a convincing proof that it is not a god. but that it might not want the dedication and adoration of its fellow set up in the plain of dura , it hath been attended with the menacing heralds voice — to you it is commanded - and who worships not &c , - and the melodious harmony of charming musitians . the quills of our prelatick pleaders and pamphleters have struke up their best notes and measures to gain the designe . but the menaces , and the idols golden mettal have far ut done the musitians in persuading , whose treeples of old & of late , have met with such baffling contra's that the sagacius eare is not fond of ther shril sounds . which have long since krakt the strings of our sound protestant principles . for this late pamphleter , who hath drest up minc't-meat of soom old fragmens to please childish pallats , i suppose few or none who have pierc't into the bowels of our present controversies , have judged him so considerable , as to deserve a formal encounter , there being nothing which he or any of our late scriblers hath offered , but what is already sufficiently answered . so that these litle toying mean dialogues , were like to passe along as securely in their own want of worth , as bessus in the comedy . yet in one point or two i cannot but commend him , first that the substance of this book answers its inscription of the differences of the time , these points being indeed the chief cardines of our present differences , in which had he satisfyed all the presbyterian ar-arguments he had done much to cut the sinnews of their cause . but how far are we at a losse in this expectation , when the book is lookt over , not one of these great questions fairly stated , scarce one argument of presbyterians so much as fairly proposed , but enfeebled by silly disguises , and the answers to them such poor and ridiculous evasions , as if he had intended in this discovry of the weaknes of his cause to proselyt his readers into presbyterians , if they were not such before , in stead of weakning that party by this new assault ; the great point of erastianism not so much as once toucht : and so notwithstanding of all his defence of the diocesian bishop , the erastian bishop lying opene to all the weapons , & wounds of such as have impugned those principles . and upon the debate about the covenants , and separation , the only presents us with soomwhat of their old musty store , who have appeared in this cause of late , whose notions are more crude after all this mans re-cocting , a convincing proof that there was in the first con●…oction , ane indigestible error . next i find some what more of a seren temper , lesse of the sarcastick scolding strain , then what hath tinctured his fellew-actors upon this sceen , who have bravely scolded it out against the presbyterians , even to a non ultra of that thersites - artifice , although now and then he puts out his litle sting too this way . in soom things also his ingenuity deservs its praise , in advancing prelacy so neer the popes miter , both in his pleadings from the iewish priesthood , & from antiquity , wherein he hath purtrayed the beast in exacter lineaments , then soom moresmooth pleaders . his character of the term [ curat ] viz on that serves the cure though not the minister of the place , and of their preaching upon shorter texts , that it is a racking of the text and of their brains to find out matter , is honest and apposit , for which the presbyterians do owe him thanks ; but thereby their doubts in the point of prelacy , & the present separation , are so strengthned , and like to grow , and especially by his feeble resolutions , that they verily judge he shall never prove the aedipus , but is in extreme hasart to be devouted in this encounter , & actaeon-like , to be torn in pieces by the kennell of his own pretended resolutions and arguings , retorted and hunted back upon him . they do also look upon the dialogizing method , so much pleasing him & some of his fellowes , as a cover ( but now very dilucid and transparent ) to hide the childish sophistry , of disguising the true state of questions , and the strength of presbyterian arguments , while they must fight with no weapons , but of their adversaries choice and measuring : when the knight enters the lists with a huge invincible gyant , the encounter looks very unequall , and fatall like to the sprightly litle combatant ; but the romance maker can so order the seene , that he shall be sure to lay his adversary all a long , and come off victorious . our adversaries have too long ridicul'd our serious theologicall debates , with their play-bookes ; wherein they do but render themselves ridiculous . what hath the chaff to do with the wheat ? when will they offer a fair and formall enucleation of this controversy , and discusse our arguments long since offered unto them , which do stand to this day unanswered ? how long will they beg principles , beg concessions , and rear up soaring like arguments upon a chimaericall fundation , and then accost their credulous hearers or readers with thrasonik boasts and rhetoricall rhodomontadoes , which are as insipid and tastlesse to the discerning , as the artificiall fruit to the hungry pallat . reader , for the design of this undertaking , i have this to say , that although i have as litle as many men coveted such appearances , yet have been perswaded to be thus publick upon this occasion , that having casually met with this pamphlet , after it had for a considerable time travelled up and down , i judged it expedient to employ upon it some solitary houres , wherein i was taken offfrom other employments , both to prevent languishing , and to satisfy the desire of a friend , whom i highly esteem ; as likewayes to undeceive some simpler and lesse discerning readers , who seem'd to be taken with this piece ; which essay after a considerable times lurking coming into the hands of some welwishers to our zion . i did at last yield to their importunity in reference to the publication . whatever entertainment this may meet with , and how keen soever the darts of malicious reproach may prove which are levelled at me , hic murus aheneus esto , i have this shield , that i can say it before the heart searcher , without heart condemning , that as i intended herein a vindication of truth and duty , and according to my measure and capacity to give this testimony for it , to the strengthning of a poor afflicted remnant contending for the same , so in writing these sheets , i had an eye upon the father of lights for his help and presence , and dare not deny but that this was found in some good measure accordingly . and in the perusal of what is here offered unto publick view ( which was not at first directly my intention ) i would have thee looking after these with other emprovements . first , thou may discover what a honourable cause wee now contend for , even the crown dignity and royal prerogative of jesus christ , his glorious supremacy over his own house , in appointing its officers , lawes , ordinantes ; for the true frame of his tabernacle according to the pattern shewed upon the mount , for that government of his house delivered in his perfect and glorious testament , sealed with his blood , for fealty & loyalty to this king of kings , in keeping his covenant into which this nation and church so solemnly entered ; for the walls and bulwarks of this city of god in opposition to antichristian underminers and invaders thereof , for these solemn assemblies of his saints upon the ancient grounds and principles of our reformation ( so much now aspersed by devouring tongues ) the ceasing wherof in our zion ought to engage to sorrow , and a lamenting after our provoked lord , now hiding himself from us . enemies have often invaded him upon his his throne of grace , and professed friends have not sincerely aproach'd unto it . next , as to our adversaries pleading against us in this quarrel , thou mayest discover first , that they are snar'd , as by the works of their hands , so by the words of their lips , and fall before the rebound of their our arguments ; this mans pleadings against us , especially upon the point of separation , levelling so clearly against himself , that such who impartially read him upon his point may straight entertain this reflection , it is hard for thee to kick against the pricks , and that its easy to pull this egyptians spear out of his hand and kill him with his own spear . secondly , thou may see , what monstrous issues they are driven unto in the defence of their cause , what a chain of contradictions & absurdities they have twisted to wind themselves out of their inextricable labirinth , that they hatch cockatric eggs ; obstinat maintaining of one absurdity begets a hundred ; so true is that saying & prophecy , evil men shall waxe worse & worse deceiving , & being deceived . how palpably have they wrested the holy scriptures to shift the convictions thereof , and make some shift of answer ? how laxe and absurd are their new principles in point of oaths , resolving their strength into the magistrates arbitriment and lawes ; besides other odd posterns which they have opened to escape allobligations thereby , if their matter be not indispensably necessary , which with them is in a great measure determined by the law. what a monstrous chaos of more then infidel-barbarity and confusion shall this world become , if these mens faith-banishing principles be once admitted . thirdly , to evince , that our prelats puppets and new pleaders are babe●… true brood and builders , thou mayest see , how sweetly they joyn with the papists in their glosses upon these scirptures , pleaded against them . whenc it is evident , even to a demonstrative certainty , that the cause of popry and prelacy , are of ane inseparable affinity , and stand or fall together . if this mans glosses whereby he shifts off our scripture arguments , striking at the bishops mitre , be once admitted , the popes triple crown is equally shielded against the weapons of all protestants . our learn'd protestant divines in confuting the popish evasions do so manage their dispute , as if they were directly pleading against this informer in defending our prelacy . and who heares his glossings , pleadings and answers , would imagine that by some metempsuchosis , bellarmine or eccius were now acting the informer to proselyt the presbyterians to our prelacy or a papacy rather . besides , 't is clear he embarques , with the papists in his endeavour to bring in antiquity and the churches practice , as the infallible comment upon the scripture in the episcopall debate , consequently in all debats in theology . nay we must measure the temple and the altar , mould our arguments in this point of truth by scripture standard ; but for the utter court of antiquity , wee leave it out , for it s given to the gentiles . it s many soul principles and practices will not be gotten within the holy scripture verge . this man in his scripture pleadings is very sparing , for a few pages measure will do it . but for antiquity ware he mets us out large and full , to the great part of all the book ; and in this he deals honestly giving the courser stuff the larger yard . in fine , thou may see these men discovered beyond all their hiding pretences of love , peace and unity ; their large spacious charity ( extended to the dimensions of a metropolitans pallace ) hath fine entertaining rooms for papists , quakers , arminians , &c. but the poor presbyterians will scarce get such a room in it as bishop bonners colehouse wherein he lodged the martyrs ; they cry out one presbyterian ministers as refusing all christian fellowship with them in worship : but when shall we see them open their pulpits to our ministers , after they have banish'd them from their own flocks ? they vili●… all our differences unto meere punctilioes ; yet they contend about them tanquam pro aris & focis , and had rather all presbyterians were harassed and persecuted , even to a consuming desolation , then one fringe of their garments , ( as bishop lighton call'd the points debated ) were cut off and let go . they declame zealously in their pulpits and pamphlets against sanguinary principles . how can these cruell men , say they , looke up to the god of love ? but now after they have drunk pretty largely for many years of presbyterian blood , and are gaping for more as fast as the bloody whore of rome who in a great measure influences them , these devout burrio's , can wipe their mouths , and pretend they have peace offerings with them . mistery babylon ! mystery prelacy ! what ane abysse of deceit is here . in the third place , thou may see , that the cause wee contend for , as it hath the first and pure scripture antiquity , so the next ensuing antiquity also , and the patrociny of the purer ages , and the auspiciously harmonious consent of reformed churches and divines ; so that our present testimony is the same with that of the witnesses against the beast , and our adversaries stand arranged under antichrists banner , in the whole series at least & complex farrago of their principles . a diocesian erastian prelacy , underprop't by blood and perjury , headed by a civill papacy , embracing in its bosome all foul errours , is a hideous monster , a bowing wall , a tottering sence , and lookes in face and feature so unlike to christs bride , held out and pourtrayed in scripture , and once gloriously shining in this land , that no disciple of christ no friend of the bridegroom , can mistake the one for the other ; so that our adversaries charge of novell heterodoxy is a new minted calumny , a frighting buk bear and scar-cnow . fit to fright children in knowledge , to be the derision of the knowing , and for nothing else . fourthly , thou hast here set before thee , a looking glasse representing our sin and punishment in these later dayes . wee have not suitably emproven a faithfull ministry ( once our churches crown and glory ) now that crown is falling apace , how many stars hath the dragon cast from heaven to earth . wee have not not studied personall reformation , while publick nationall reformation was owned ; therefore the holy jealous god hath given us up to an avowed disouning of that reformation . wee endeavoured not , while gods candle shin'd upon our tabernacle , to get our case discovered and search'd , our hearts sprinkled from an evill conscience , therefore most of us are given up to conscience - wasting sins . we have not drawn with joy , from our wells of salvation , while they were open and running in a plenty of powerfull & pure ordinances ; now god hath suffered philistines to stop these wells ; and while wee endeavour to dig them again , such are the counter endeavours of this man and his fellowes by their pleading and practices , that they are called ezek and sitna , strife and contention . wee are like to dig and strive long ere wee get the well called rehoboth , and faithfull ambassadours of christ shall find their old rooms again in the house of god. wee ●…ave not keept up a due impression of the 〈◊〉 ●…lidging force of our national & solemne covenants with god ; who of us have endeavoured to perform our vowes to god therein ? therefore god hath given most of us up to a palpable disowning and shamelesse renunciation and abjuration of these great and sacred oaths . wee hid our selves from discoveries of our practical breaches and many whorish departings from god pointed at by our faithfull seers ; now he hath given us up to a legall avowed departing . the accursed thing which was before secretly with us , is now pleaded for , disputed for , by pretended seers and wathmen ; even the remnanm have dealt treacherously with god ; therefore he hath given them up to treacherous dealers , who have dealt very treacherously with them . wee were wearied of reformation , wearied of god , and said to our faithfull seers , see not , prophecy not right things , but deceits , get you out of the way , cause the holy one of israel to cease from before us . ourwhorish hearts lusted after a sinfull liberty and egypts flesh-pots , neither were wee throughly ●…ged from our old sins our iniquities of 〈◊〉 therefore god hath answered us 〈◊〉 cording to the idols of our heart , an●… hath said to us ( after wee have set up ou●… calves ) go to bethel , transgresse at gi●… gall , &c. he hath given us our desire and sent leannesse into our soul. our noble vine , because so dreadfully degenerat , is now whithered and wasted , plukt up in fury , planted in the wildernesse and fire going out of it self to devour its own fruit . this is a lamentation and shall be for a lamentation . fiftly , thou mayest in the perusal of this reply , discover somthing also of light arising in darknesse , the strength and solidity of our principles demonstrate in the plain and easy repulse of these assalliants . the indigested chattered congeries of their new notions do appear but meer vanity , a deceitfull nothing , when levelled against these great truths which wee contend for , notwithstanding of all their clamorous boasting ; as the threatning billowes having made a waterish battery upon the rock fall off again in empty froath ; so that we may see it accompli●… of our cause and principles which 〈◊〉 jobs hope as to the issue of his troubles ●…en they are tryed they come forth as ●…ld . and our adversaries light empty ●…akets cannot by thousands of degrees counterpoise them , when both are laid together in the even scripture ballances . truth under all stroakes virescit vulnere the bruising of it by dispures diffuses it scent and makes it ( as the breaking of that alabaster box did the oyntment ) the more fragrant . thus our holy wise god brings meat out of the eater ; it s the priviledge of truth , in relation to perverse disputes against it , which was promised to zion , when enemies were gathered together , that it doth arise & thresh them the horns of this honourable cause are found horns of iron and its hooves brasse : it can thresh ( as it hath done before ) even the mountains : ( for what are they before zerubbabel ) and sift and fann themas dust . this is a signal token for good in the dark and cloudy day , that these great truths , which are now become the shibboleth , the speciall object of our testimony , and adherence thereunto , the chara●… stick of the lambs followers , are co●… firmed and shining in a heart engad●… ing beauty : if we hold fast this testimo●… wee are sure to come off victorious , to g●… the white stone & the new name : if wee quit and cast off this fortifying girdle of truth , we will succumb , and be written in the dust , not among the living in jerusalem . for the manner and method of this reply , it will , i suppose be found very suitable to the scope . the language is plain and accommodat to polemicks , which do reject all extravagant ornaments of speech . the informers arguments are proposed vivida , vegeta , ad amissim oft times verbatim , and nothing of seeming strength or nerves in his reasoning declined , but fully weighed and examined . the presbyterian arguments , which he hath disguised , are presented and offered in their genuine strength , and fully improven against him ; wherin this trifler is called to the orders , and his tergiversation check't and made appear . the state of every one of these questions is likewayes proposed , and arguments drawen ●…th thereupon , which do abundantly ●…tify the presbyterian cause and princi●…s , and in a great measure obviat all his exceptions , and this in the beginning of every dialogue before any formall encounter with him . so that if any shall endeavour again to underprop this tottering wall and to draw this saw back again , they must be tyed to the same methode ; weighing all that is offered in the sound ballances of scripture and reason , and not in such a faint , superficiall , dispute-deserting methode as the answer to the dialogues betwixt the conformist and non-conformists hath been plyed with ; whose replyer doth but ( like the dogs at nilus ) leape here & there superficially thus measuring out the dimensions of the whole book with litle or nothing of a formall encounter with the answerer his arguments and reasons . some things there are , that do require a litle touch of apology ; if any quarrel the prolixity , 't is easily granted that a sufficient answer might have been contracted into far lesse bounds ; yet as every writers head or hand is not so skilful as to put ane iliad into a nut , so every rea●… hath not the tooth to crack that nut ; ma●… row is nauseating rather then nourishing to many stomaks . and as the stronger co●… densed light of the sun , whither in its direct , or refracted beams , hurts weaker eyes ; so all eyes are not for the small print of the laconick stile , nor can every judgement readily digest too much epitomized arguings , especially in such subjects wherein the spissitude and variety of the matter , requires a more dilated stile and method . the fair stating of these great points ( now the axletree , about which our religious differences are turn'd ) the giving of light unto them by solid arguments may well bear the charge of some little paines in reading in order to satisfaction therein ; and the man is a wretched miser who would b●… scant as to the affording of time and diligence in this endeavour . if any desiderat a more particular examen of the testimonies of the fathers and some other authors cited by the informer ; there are several grounds which may take off this exception . first , since , upon both sides it is professedly agreed at the scripture is the only judge in this ●…bate , and since both parties now con●…nding ( as also the fathers themselves and all sound christians ) have professed to subscribe ane absolute appeal to this judge in matters of religion ( whatever deviations from this rule and profession , this man and his fellowes are guilty of in their arguings and pleadings , especially in this point ) matters , i say , standing thus in this debate among professed protestants , who are disputing from scripture , certainly a critical scanning of , or litigiouscon test about the sense ofevery humanewriter , they must in their principles acknowledge to be but a digladiation de lana cap●…ina , a spending of money for that which is not bread . when any disputant hath with much critical travel among the fathers , brought home their suffrage to his cause , or by the same diligence taken it out of an adversaryes hand as it were with his sword and this bow , what is all the victory ? a humane testimony brought to fortify a divine truth ( which was before strong and impregnable in its own light and authority and a testimony apt to a wired●… by a subtiler critick to a different or contrary sense . next , the scriptures decision in this debat , being ( as it is hoped ) convincingly made appear , and the chief testimonies of fathers for our cause vindicated against this adversary , no rational or ingenuous reader will judge it expedient , after the scripture decision is made appear and the testimonies of eminent fathers also , and the adversaryes contrary humane testimonyes , as to the main , dispelled , to pursue every stragling citation . thirdly , 't is evinced that as upon the one hand all his testimonyes upon the point of prelacy , though admitted , do but amount to demonstrat the factum , which is not the question , and not all the ius , which only is , so upon the other hand they are as far short of reaching any patrociny to the present diocesian erastian prelat as the pigmees arme is to fetch down ulysses helmet . now what superfluous wast of time were it to insist in scanning of testimonyes adduced to prove that which is not the question ? the disputant hath but a mean labour in trying whether his adversaryes conclusion is deducd according 〈◊〉 rules , and followes on the premises , when the conclusion it self is a long dayes journey out of the lists and ranges of the question , and not the negatum or the principle which the adversary undertakes to prove . if any man will from this informers testimonyes draw out our diocesian erastian prelat , in the nature and extent of the power now exercised by him , he may give a defie to all the virtuosi to match him in chymical extractions , and may have the chief chair for invention . all the fathers cited by this disputant are as ambiguous as the delphick oracles in our debate . in fine , this piece is chiefly addressed to the plain simple searcher for truth , to furnish him with stones from mount zions brook ( with plain scripture arguments ) to encounter and overcome our philistine braggards : not to charge his unskilful weake shoulders and armes with sauls unwieldy armour . how tastlesse and uselesse to the unlearn'd , a dispute about the sense of humane writers is , when the inquiry and debate is about a divine truth , wherein the conscience must he satisfied upon divine warrand , need●… not my pains to prove , it being obvious to the meanest reflection . if any shall yet except upon the want of a full examination of some commentators upon scripture , whom the informer appeales unto , 't is answered , that if the sense of controverted texts be evinced from parallels , and the scope and contexture , and the adversaryes argument repelled , the humane testimony or sense of some interpreters must vail to this in the judgment of all protestants ; and besides , neither the suffrage of commentators is wanting to our sense of these scriptures we plead , nor can this mans glosses be reconciled to the sense of sound protestants . which wee suppose the reader will find aboundantly clear in the perusal . the learn'd do know that wee might muster up as many commentators suffrages to patronise our sense of text controverted , as would spatio conficere immensum aequor . the truth is , that with some , wee will need an apology , in that , this piece is swelled to such a bulk upon this ground , & that so much of it is taken up in presenting and scanning the sense of authors ; besides , the many testimonyes of reformed churches and divines for presby●…erian government which wee have presented in a short view in the last chapter upon the first dialogue , do , consequently give sentence for us , as to the sense of the texts scanned in this controversy , and more then counterballance any whom this man appealls unto . some , 't is probable , may think strange , that the informer hath so far got the start of this corrector , and travelled so long before this appeared ; but such may be quickly satisfyed as to this punctilio of a time-ceremony , when they are made to understand that as this piece was a long time abroad ere ever i did see it , so after some sight of it , it was a considerabletime before i had the least intention of imparting my thoughts of it , & after i had this imparted them much more time did interveen before my intention did fully correspond with the presse motions , & accesse where it could be had . but however , the knowing reader will not so much value who replyed , or when ; as what and how . satcito si sat bene , is a sound proverb : although ( if this matter did deserve any more apology ) it might be truly averred that the substance of this reply , all to a very little was written in the moneths of june and july in the year . since which time these sheets were much lurking and out of my hands . and but little opportunity offered for boring them through exactly after the writing thereof . yet upon some renewed desires , as to the publication i did again hastily look them over amidst many avocations , dividing the whole into chapters for methods sake , with suitable inscriptions containing the summ & series of the chief points treated of ; having also accesse to peruse some authors which were not by me at first writing , some inlargements were made which have much encreased it to this bulk , and 't is probable may make it prove rugged in several places , and not so intelligible to the plainunlearned reader , for whom at first writing it was principally , if not only , intended ; yet for his advantage the citations of authors are all englished , and some times rendered only in english , and often upon repeating some few of the authors words , the sentence is broken off & the rest presented in our own language : which if it seem strange to any other ; as the ground assigned will , i hope , satisfy , so a view of the authors will be my vindication as to the truth of the testimonyes themselves . upon the point of separation ( which is a difficult and comprehensive question ) i have not undertaken any large scrutiny into its nature and degrees , nor to scann the severall incident cases and subordinat questions , which the full discussing of that great point would require ; desiring only to maintain the antithesis of the informers principle and fundamentall topick in the third dialogue , and in so far only to enquire into this point as to vindicat this practice of presbyterian ministers and professours their owning and following their respective duties , from his imputation of a sinfull and schismatick separation ; and therefore have not directly spoken to these cases , viz. what may be said for , or against conformists ministerial mission ? what difference is in this our case betwixt a fix'd or stated , and ane occasional hearing . in what cases it might be abstracted from a formall ow●… ing of curats as ministers of this church ? whether a protestation at first hearing might be a sufficient salvo to free the practic from that complyance which is pleaded from the narratives and declared design of the acts which do enjoyn it ? and upon the affirmative solution of this case , what might be the nature , extent and circumstances of such a protestation ? whither the diverse cases and dispensations of severall places of our land , will import such a difference as to sin or duty in this point , as there might be a diversity of practice and union keeped therupon ? these and several such like cases i have not taken upon me formally to state and clear ( whatever light about them may follow upon what is here asserted ) not finding it necessary in order to the scope of this defence , as the question with this informer is stated and limited , norbeing desirous to render this reply of too great a bulk , or to be forward and presuming in difficult points . if the learned and judicious desiderat here many things both as to matter and manner , as i doubt not , they will , let not the presbyterian ●…ause and interest fall under the worse character with them ; this being but ane essay upon these great questions offered by a very mean person of that number , and not their joynt - polities and form'd thoughts ; addressed also mainly to the plain and unlearned readers . yet for its scope and substance , i doubt not , but it will be found such as is able to speake with the enemy in the gate , and succsesfully to undergoe their assaults , if any such be made upon 't . one thing is indeed to be regrated , wherof i could not but acquaint the reader in this place , that because of many difficulties which the overseer of the first part , in answer to the first dialogue , at the presse , did labour under , both in respect of the copy and several other wayes , there are some considerable tipographical errours which have creept into it , and several latine and greeck words misrepresented ; of which errors , such as do considerably marr the sense are noted among the errata . the other parts t' is hoped will not be so bad , & create the reader such difficulty . i shall also here acquaint the reader that i have seen a manuscript entituled positions relating to publick worship maintained by presbyterians in former times , and contradicted by the practice of many in these dayes , driving the same design with this informer in his third di. alogue , and upon the same grounds , whereof i had written a considerable time since a full examen , but cannot here present it : both , because that pasquil is not extant ; and especially , because it is for substance fullyanswered in this reply . the author upon these general acknowledged grounds of the obligation , lying upon all church-members to attend the ordinances : the unlawfulnesse of separating from publick worship for the sins of ministers or fellow-worshippers ; the condemning of the brounists in england by the old non-conformists there , because of a totall separation , though themselves did separat in part : their acknowledging of the lawfulnesse of episcopal ordination for substance , &c. drawes out a strange and remote conclusion against presbyterian ministers of this church , their officiating in their present case & circumstances , and peoples adhering to them in the exercise of their ministry . the absurdity of which inference , and what a sand-rope connexion it is , needs not any renewed discovery here , which were but actum agere . the impertinent and groundlesse suppositions upon which this inference is founded , and the confused shufling together of thatwhich in this question is to be distinguished , being aboundantly above evinced , and also the apparent inconsistency of this way and method of arguing : since from all these grounds a destroying conclusion may be drawn out against this pasquiller , in reference to the owning of presbyterian ministers in their ministry : since the ordinances administred by them are really ordinances of christ , their mission and ordination warrantable , the worship not corrupted by their supposed scandals , and consequently they are highly guilty who disown their ministry , or plead for it ; or else to evite the deadly rebound of his own weapons and arguing , he must state the question of new , and restrict and limit to the particular state and circumstances of this church ; but then he must confesse his arguing upon these generall positions , to be but beating of the air and poor childish babling . it were not unpleasant to trace the many grosse contradictions incident to this way of arguing and apparent to men of an ordinary reach who have read this paper . first , [ attending of ordinances ] add [ receiving them from conformists ] are all one and identified with them , yea tyed with adamantine chains ; yet in the case of presbyterian ministers , these two are as far separat , as east & west . secondly nothing but a substantial corruption of ordinances administred by conformists can warrand a withdrawing from them , & this principle sayes the author hath strong scripture grounds to warrand it , but take this principle over to presbyterian ministers , and then it loses all its vertue , and he will find grounds of separating from them , were ordinances never so pure , and this is no strange thing , the sharpest sighted eye cannot see it self . thirdly , a man can never be reconciled to himself , who confesses the episcopal ordination lawful , and yet disowns conformists . but once turn the tables , and the game runs crosse ; a man may acknowledge the presbyterian ministers have a lawfull ordination , and never crosse that principle ; though he totally disown them . there are also several grosse inadvertencies , besides these that are common with his fellowes in this way of arguing , which are peculiar to the author of that pasquil. such as , his cutting the sinews and overturning the fundation of his arguing , in granting all to be true which nonconformists charge prelatists with , id est , that they are schismaticks &c. so in the second position . yet holding , that this position viz. that ordinances are not polluted by their scandalls , will inferr a conclusion of hearing them hic & nunc ; wheras this very ground of schisme is that upon which he mainly pleads for disowning presbyterian ministers , his confounding in the matter of aerius his supposed censure by the ancient church our acknowledgment of the factum and of the ius . his denying in answer to the objection anent the covenant , that any act under a general head of duty , considered physically or materially , may become hic & nunc , and in its present circumstances sinful exaccidente , yet walking all along upon this very ground , in condemning the preaching of presbyterian ministers and peoples hearing them : in calling ( in answer to another objection ) the prelatick party the church of scotland as now constitute ; yet in the premised concession acknowledging them schismaticks from this church : thus stealing back a principle to make shift of answer , which he hath already given away to his adversary in this debate . in granting to the presbyterians that this frame of prelacy is worse then the former , and gives more to the magistrate then gods word allowes , yet calling this establishment of it , the prerogatives of authority & the commands of submission thereunto lawful commands . these & many such like absurdities are obvious to any that have read that chattered pasquil : which might be made further convincingly appear if wee could dilate upon it and present the pasquil it self . but this litle toutch may abundantly discover its vanity and insufficiency in the present dispute , and that the cause , which our prelats puppets are pleading for , is so desperat and tottering that it needs many concessions of its adversaryes and beg'd sup . positions to under-prop it withal , & yet sorotten is this fabrick and bowing wall , that it must notwithstanding fall to the ground . reader , i shall detain thee no longer from the persual of these sheets , save only to tell thee that as the strengthning of the hearts of the lords remnant in following their duty and amidst their present sufferings , is the intendment of this appearance , so there is no patrociny intended , nor can be drawen by the most remote consequence from what is here pleaded upon the point of separation , unto these dreadfullly presaging anti-●… nisterial principles and practices , tha●… several in this land are sadly precipitating themselves into ; which wee hop●… will be aboundantly clear to the understanding peruser of what i have offered upon that head , and the state of the question as it is exhibited : how clear and full our confessions and principles are in asserting the due right of magistracy , as well as of a true gospel ministry , and how harmoniously wee join to the confessions of all the reformed churches herein , is sufficiently notour to the unbyassed and judicious ; and consequently , that no precipitations or strayings from the scripture path upon these heads , can be charged upon our cause and principles . great and manifold have been the assaults of satan upon this poor church , and reproaches of that grand accuser of the brethren upon our reformation and the faithful promoters thereof . and the plowers have long plowed upon her back , and enemyes of all sorts have many time afflicted her from her youth . o that our provoked jealous god would shew us , wherefore he contends , and give both ministers and people a heart-affecting sight and sense of the true grounds of this controversy , and shew unto us our transgressions , wherein wee have exceeded and provoked him thus to lengthen out our desolation ; that he would excite ministers to make full proof of their ministry , and open up to them an effectual door and engadge his people to a due and suitable subjection to their ministry that this word might run swiftly and this sword of the lord eut the cords of the wicked , that wee were all excited to encompase his throne with strong crying and tears in order to the returning of the ecclipsed departing glory that this great shepherd ▪ israel , would shew himself the only wise of god and the only potentate in dissappointing and crushing the crafty , cruel stratagems and designes of satan ( now acting both the roaring lyon and subtile old serpent ) and of his grand lieutenant antichrist and his artizans . that this our isle , upon which , the ●…ay-spring from on high did early shin●… and which did early wait for his law●… who is zions great lawgiver , was rec●… vered from popish darknesse , and fro●… decayes after the times of reformation , may have a restoring healing visit and being made a maried land may be upon this ground a land of desires . that christs tabernacle , now fallen down , may be rear'd up according to the pattern , and planted among us untill his glotious appearance to accomplish his churches warfare and to make up his jewells . this is the expectation of the prisoners of hope , and in this expectation let us turn in to the strong hold , even to his name which is a strong tower and go on in his strentgh keeping his good way which hath alwayes been strenth unto the upright . let us contend for the faith once delivered to the saints and be stedfast , unmoveable , alwayes abounding in the work of the lord , since he comes quickly , who is our head and judge and his reward is with him so that neither our labour nor suffering shall be in vain in the lord. the contents first part . chap. . page . that the prelat now established in this church is both diocesian and erastian cleared . by the present standing acts hereanent page , . a twofold state of the question proponed accordingly , arguments from scripture against the diocesian prelat as a pretended church officer such as . appropriating the term episcopus common to all pastors , to a prelat . the absu di●…y of this discovered calvines remarkeable testimony on titus : . page . making it relate to pastors which hath the flock for its immediat object . cleared from pet. : . invading and nulling the authority allowed to presbyters . the matter of fact cleared from the principles of prelatists and the absurdity hereof from severall scripture grounds page , , , , , , . . impeaching christs kingly office as head of his church and the perfection of his word in obtruding an officer on his church of a different mould from those described and allowed by him cleared from the nature of the prelats office and some scripture grounds page , , . chap. . page . some more arguments against the diocesian prelat . that his office debases the acts and exercise of the power of order , cleared from the matter of fact and severall scripture grounds page , , . it maimes and diversifies the pastorall office , by anti-scripturall new invented degrees thereof cleared at large page , 〈◊〉 his office many wayes contrare to thevery nature 〈◊〉 the gospell church government , cleard also at larg●… from the nature of the prelats office and several scripture grounds page , , , . cap. , page . the diocesian bishops office debases extraordinary offices , in consounding them with ordinary , cleared from the scripture-account of these extraordinary offices , and the nature of the prelats office , according to the principles and pleading of the episcopall party . pag , , , , . . the derivation of the prelats office from the apostolical authority and the power of timothy and titus , loaded with absurdities . ibid. chap. . page . the diocesian prelats office takes away the peoples right to call their pastor . this right proved from scripture and divine reason page , , . it excludes the office of the ruling elder proved from the practice of prelatists as likewayes the preceeding charge the divine right of this office proved from several scripture grounds , especially tim. : . and some chief exceptions of the prelatick party examined page , , , , . chap. . page . that the present prelacy is grosse erastianisme , proved , from the matter of fact , some arguments against it under that notion . it excludes and denyes all church government in the hands of church officers distinct from the civill ; contrary to the churches priviledge both under the old and new testament , which is demonstrat at large . page , , , , is in many points ane incroachment upon the liberties of the gospel church and upon christs mediatory authority over the same ; which is cleared page , . chap. : page . erastianisme denyes the compleat constitution of the apostolick church in point of government . removes the scripture land marks , set to distinguish the civil and ecclesiastick powers , which is cleared in several points page , , , . it is lyable to great absurdities ibid. chap. . pag. . the informers shifting and obscuring the true state of the question anent episcopacy , and flinching from the point debateable discovered several wayes page , he declines a direct pleading for the prelats civill offices , yet offers some arguments in defence thereof wherin his prevarication and contradiction to himself is made appear . his pretended scripture arguments from the instances of eli and samuel , and the priests concurrence in that court numb . to fortify the prelats civil state offices , ad examined page , , , , , . he is contradicted by interpreters in this point , antiquity full and clear against him . the grounds of the assembly sess. . against the civill offices of ministers page , . the informers endeavours to bring in the diocesian bishop under that command of decency and order as lawfull though not commanded and necessary . that the bishop cannot he warranted on this ground but must as a supposed church officer , instruct his institution : and mission from scripture , cleared from several scripture grounds and the acknowledgment of some adversaries page , , , , , , , , . chap. . page . misprinted chap. . the informer undertakes to answer the arguments of presbyterians against episcopacy , his answers to our arguments from matth. : , . wherin having misrepresented it , he is notwithstanding forced to embrace the evasions of papists , falls in diverse inconsistencies , and walks crosse to the sence of sound divines upon this text : yea of some of the ancients which cleard at large page , , , , , , , , . his answer to our argument from pet. : . wherein he also offers violence to the text and joines issue with the papists , his evasions examined and this text ( as also the preceding ) improven against him page , , , , . chap. . misprinted chap. . page . the informers answers to our argument from acts . and titus : , . these texts emproven against him , and his answers fully examined page , , , , , , , . his answers to our argument from philip. : . his absurd and inconsistent shifts discovered and confuted page , , , , . arnoldus and chamier do classe him with the papists in his answers to this text , he walks crosse to the dutch , and english annotations , and to calvin . page , , . his answers to our argument from ephes. : 〈◊〉 . examined page , , . chap. . misprinted chap. . page . the informer offers scripture warrand for bishops . his argument from the government of the church under the old testament , the subordination of the priests and levites . the remoteness and absurdity of his consequence anent the lawfulnesse of the present diocesian erastian prelats office , asit is deduced from this principle , discovered several wayes , page , , . that there is no image of our prelacy in the jewish church government , cleared , the informer walks crosse to iunius , yea bishop bilson himself , and in the series of his reasoning , introduces a pope into the christian church , page , , , , , , , . his argument from the apostles superiority to the disciples , examined . he begs the question in supposing prelats to succeed the apostles immediately , and pastors the disciples , and from a superiority among officers of different kindes , groundlesly concludes a superiority among officers of the same kind . no image of our prelacy in the apostles superiority over other church officers , page , , , , , . chap. . misprinted chap. . page . the informers great argument for prelacy from the pretended episcopacy of timothy and titus . their episcopall office disproved , from the office of evangelist , ascribed expresly to the one , and by good consequence to the other , from many circumstances of the sacred text , and the judgment of interpreters . page , ( misprinted , ) ( misprinted ) . ( misprinted . ) the informers answers anent the strict and large sense of an evangelist , his reasons of deny 〈◊〉 to timothy , the evangelistick office in a strict sense , 〈◊〉 amined : and found inconsistent with themselves , a●… contrare to scripture , , ( misprinted ) ●… misprinted , ( misprinted ) ( misprinted , ) , misprinted , misprinted , ( misprinted ) he denies the powe●… in ordination and jurisdiction to be the proper work of an evangelist . how absurdly and inconsistently page , ( misprinted , ) his contradiction to saravia discovered in severall points page , ( misprinted , ) ( misprinted ) . his answer to the doubters argument anent timotheus his not being fixed at ephesus , but occasionally left there examined , as also his answer to that exception of the doubter [ anent pauls giving the episcopal charge to the elders of ephesus , not to timothy ] our informer pityfully bruilied with this text , page , , , , ( misprinted , , , , ) he walks crosse to bishop hal , dounham and hooker , to chrysostome , jerome , theodorus . his grounds upon which he pleads for timothy and titus their episcopal power , particularly examined . the first taken from pauls giving direction to timothy and titus , how to cary in ordination and iurisdiction , generally examined page , , ( misprinted , ) his arguing from these directions particularly examined anent their not laying on of hands suddenly , anent rebuke and censures . page , ( misprinted , ) the informers next argument , from the concernment of after ages in these rulers . that neither this , nor the adressing of these rulers to the evangelists will affoord any help unto him , cleared . the london ministers vindicat . that timothy and titus power at ephesus and crete , was not voided after some elders were ordained there , a sandy foundation to support their episcopacy . the informer is pityfully in the bryars , in answering his doub●…ers exception anent timothies ordination , by the laying on 〈◊〉 the hands of the presbytery . the practice of after ages a ground to support the episcopacy of timothy and titus , , , , , , , , , , , , , , , , . ( misprinted , , , , , , , , , , , , , , , , . ) chap. . misprinted chap. . according to the misprinted method ( which shall be followed hereafter except in some few pages ) page . the informers pleadings for prelacy from the seven asian angells , discussed . that the stile of prophetick , writings and of this book do strongly conclude a collectivesense in the term , angel , proved by several arguments page , , . whatever he can alledge is the characteristick of this angel , proved to be in scripture apropriat to ministers . page . many divines ancient and modern for the collective sense of the word ( angel ) , yea some episcopal men themselves , page , . the admitting of the angel to be one single person will nothing help the informer , page , . his answer to the exception from rev. : . examined . ibid. his argument from the pretended testimonies of the ancients and the catalogues of succeeding bishops . examined . page , , , . the addressing of the epistle to the angel. will not help him ▪ as neither doctor reynolds , nor beza their taking the angel for a single person . page , , , , the informers new argument for prelacy [ taken for diotrephes his love of preheminence ] wherein he embraces bellarmines evasions , and offers violence to this , and parallel texts page , , , , , , . chap . misprinted chap. . page . the informers appeal to antiquity in the point of episcopacy . that antiquity is not the judge in this debate , although he could instruct the matter of fact , proved . page , , , . the scripture ( even by the confession of the fathers ) the only judge in matters of faith and practice , not custome and antiquity . ibid. the informers reasoning on this head reduced to a formal syllogism . the major proposition , the informer though oblidged offers no proof of . it is scannd , and likewayes the assumption ; and the unsoundnesse of both discovered . page , , , , . the informers arguments from the catalogues of bishops , largely scannd , and the insufficicy thereof discovered , in the judgement of sound divines . several things do invalidat eusebius testimony . page , , , , , . that the first purest church was governed by presbyters without bishops . jeroms testimony in his commentary upon titus , and the epistle to evagrius , for the identity of [ bishop ] and [ presbyter ] , and a presbyteriall government in the apostolick times , largely vindicated from the exceptions of this informer , which are discovered to offer violence to jeromes words , to be inconsistentent with themselves , and contrary to that sense of jeromes testimony which is exhibit by learned protestant divines , yea some adversarys themselves . page , , , , , , , , , , , , , , , , , , , chap. , misprinted chap. page . the difference betwixt our present prelacy , and the ancient episcopacy , stated and evinced in many points . such as : the power of ordination and iurisdiction above presbyters , cleared in several particulars . and from the testimony of the ancients , and eminent protestant divines . chrysostomes testimony on tim. i. homely ii. explaind . . that they were set up by the presbyters free choice and election . proved from antiquity . in referen●… to the peoples interest in their choyce . . that they could not , ordain alone . . that they did not invade presbyters decisive suffrage . cleared also from antiquity , page , , , , , , , , . . in the point of their ciuil state-offices ; which is proved to be contrary to the canons called apostolick , & other canons of ancient councills . . that metropolitan primacy is a stranger to antiquity , also cleared . . so likewayes erastian prelacy , page , , . . our prelats exclusion of the ruling elder from church indicatories crosses antiquity . . their large and provincial inspection . . their laying aside the preaching of the gospell , renders them monsters to pure antiquity , and exposes them to the censure of ancient canons page , , , , , , , . . in their fastuous pomp and sumptuous grandeur ibid. chap. , misprinted chap. . page the informers pretended testimonyes out of calvin , beza , blondell &c. for episcopacy , examined . their anti-episcopall judgement cleard from their ings , particularly calvines , from his commentari●… upon the controverted scriptures in this point , severall passages of his institutions and commentaries vindicated . page , , , , , , , , . as also of some epistles page , , . as also of beza page , , , , , . the informers two absurdities which by way of 〈◊〉 dilemma he offers unto us from our assertion of the unalterablenesse of presbyterian government , and our concession of a pro●…stos early brought in , scannd and retorted upon himself . page , , , . some passages of blondel vindicated , and of chamier , and moulin , page , , , , . ( misprinted ) the authors of jus divinum ministerii anglicani vindicated at some length , and in special from imputations of a contradiction imposed upon them by the informer , page , , , , , ( misprinted , , , , ) a passage of bucer vindicate ibid. chap. . misprinted . page . ( misprinted . severall testimonyes of the fathers offered by mr durham in his commentary upon the revelation , for evincing the identity of angel , bishop and presbyter , vindicated from the exceptions of the informer his exception to mr durhames testimony of augustine examined , as likewayes to that of ambrose and chrysostome . page , , , , , , , ( misprinted , , , , , , ) the informers inconsistences noted , page , , ( misprinted , , . ) chap. . misprinted . page . ( misprinted . ) the harmonious consent of ancient fathers , modern divines and confessions of reformed churches , for presbyterian government in its essential points of difference from prelacy , exhibit . . that there is no diffence betwixt a bishop and presbyter iure divino . page , , ( misprinted , , . . in their point of ordination & jurisdiction that these are not in the hand of a single prelat , but that presbyters have essentiall joint-interest therein page , , ( misprinted , , . ) . in point of the peoples interest in the election and call of ministers . page , ( misprinted , ) . in relation to the ruling elder , as appointed by christ. page ( misprinted ) . as it stands in opposition to erastian principles and the present prelacy in that respect , and maintains a spirituall authority in the hands of church officers , distinct from , & independent upon , the civil powers of the world , ibid. second part . chap. . pag. . a twofold state of the question proposed , the one touching the abjuration of this prelacy in either or both covenants , the other concerning the obligation of these oaths against it . that prelacy is abjured in the national covenant , proved from severall clauses of it , page , , , , that it is also abjured in the solemn league and covenant , proved from several passages thereof , and the then state of our church . page page , , , . the standing force of these oaths upon the present and succeeding generations proved . . from their nature and essenc , page , , . . from the subject they affect . . their matter and object . . their end and scope , and even as to presbyterian government , page , . chap. . page , the informers arguments against abjuration of prelacy in the national covenant . some reasons of his against an oath in general , or this oaths obligation upon the posterity , weighed , page , , , , mr croftons testimony ( in his analepsis ) for the obligation of the covenant upon the posterity , page , . the informers reasons against the abjuration of prelacy in the national covenant , examined . the author of the apologetical relation vindicated , together with the assembly . page , , , , , , , , , , , , , , , , , , . chap. . page . the abjuration of prelacy in the solemne league and covenant vindicat from the exceptions of the informer . the informer alledges it is only the english prelacy that the covenant oblidges against , how im pertinently , cleared . page , , . that timorcus affords no help to him in this answer , cleard ibid. nor mr crofton , which is also cleard ; page , , , , . from several passages of mr crofton in his analepsis . the covenant excludes our prelacy , and oblidges to presbyterian government in his principles , proved ibid. his objection anent [ the sense of the article offered by the parliament of england ] answered . as also his exceptions to our argument taken from our obligation [ to preserve the government of the church of scotland ] page , , , , , , , . his fancied contradiction which he imputes to us as to the sense of the first and second article , refuted . the informer stands in opposition to mr crofton . the sense of the english presbyterians as to the first article not different from our own , ibid. that the english presbyterians did looke upon themselves , as oblidged to reform according to our pattern , which is the scripture pattern , proved at large from several passages of mr crofton page , , , , , , the informers allegeance [ that the first article is ambiguous , and that our church and state being but a part of the imposers of the oath , their sense cannot determine its meaning ] vain and impertinent . pag , , . chap. . page . the grounds upon which the informer undertakes to prove that the obligation of the covenant ceaseth , although its oblidging force for the time past , were supposed , examined . he begs a supposition of the indifferency of prelacy , how poorly and impertinently cleard , page , , . his first ground taken from [ the command and authority of rulers ] generally considered , and found impertinent to support his conclusion , though his supposition were granted . page , . his d ground touching [ the alteration of the matter sworn ] as also his third taken from [ the hinderance of a greater good , by the performance ] resolving ( in his sense ) wholly upon the magistrates command , absurd when applyed , to our case which is fully cleared . page , , , , , . his absurd and inconsistent reasoning about a [ greater command overruling the lesse ] and our obligation to obey the rulers , as prior to that of the covenant . page . ibid. also page , . his argument taken from num : . examined at large he contradicts casuists , and the text hath manifold incosistencies in his reasoning , while resolving all his rules into the magistrates lawes , the informers rules pleaded against him , and according to the mould of his ple ding doth cast dirt upon the magistrate , page , , , , , , . his impertinent repetitions , some further absurdities wherewith his explication of the second rule in reference to the magistrate is lyable . page , . his argument from eccles. : . weighed . page , . his limitations of the third rule anent the oaths hindering a greatergood , resolving still upon the command of the powers , absurd , and contradicted by casuists , and many wayes crosses his design and pleading , cleared at large , page , , , , , . his reflection upon ministers in leaving their charge , examined , as also his arguments from the rechabites . page , , . chap. , page . the informers answer to our argument for the covenant obligation taken from the oath to the gibeonites . his trifling way of moulding our argument . and in what sense wee plead this passage . page , . the informers absurdity which he endeavours to fasten upon us in this argument viz : [ that an oath can bind against a command of god , impertinent to the point , and such as the informer himself stands oblidged to answer , in maintaining the authority of the sacred text . page , . he is contradicted by jacksonand , inconsistent with himself in this point . page , , the violence which he offers to that passage deut. : ▪ discovered and cleared from interpreters , and many circumstances of the sacred text and parallel scriptures . page , , , , . his grosse and foolish distinguishing in this transaction of joshua . the league and the peace discovered . page ibid. as also his opposition to learned interpreters here . he supposes , but doth not prove a limitation in gods command to cutt of the canaanites . his absurd supposition that joshua brake his league with them when he know them to be such . page , . his instance anent rahab to prove the limitation of gods command to destroy the canaanites considered and emproven against him . as also his argument from the of joshua examined . and solomons imposing bond servants upon these nations pleads nothing for him . page , , , , , , . the manyfold inconsistencies of his answers upon this point observed . page , , , , . the impertinency of all he answersup●… this point though granted . his answers to our arguments from zedekiahs oath to the king of babylon , examined . as also to the argument taken from psal. : , page , , , . his reflection on the assembly . in declaring the nullity of the oaths of the intrants under prelats , groundlesse and impertinent to the point , ibid. his argument offered by way of retorsion [ comissaries though abjured in the covenant are owned by us , and why may not also bishops without hazard of perjury ] largely scannd . the vast difference betwixt the one and the other practice cleared in several points , both in respect of the officers owned and of the manner of owning them page , , , , , , , . third part chap. , pag. . the question stated and cleared , from our churches state before , and since the introduction of prelacy ; and the different condition of presbyterian ministers and conformists page , , , , . the different grounds which the presbyterian and prelatick party ( and this man particularly ) plead upon , for the peoples adherence exhibited . [ separation ] in many cases not [ schism . ] the many groundlesse suppositions that this charge of [ schisme ] is founded upon , exhibit , and cleared page , , , , , . the state of the question largely drawen forth upon a true account of the matter of fact , and of our principles , a●… arguments offered to acquit this practice of the charge of [ schisme ] , such as that the presbyterian party are this true church . . that they are under no obligation to joyn to the prelatick interest . . they have a ground of retorsion of all that is pleaded by the prelatick party on this point . . the covenant obligation engadges to the practice controverted ; which is cleared in severall particulars , page , , , , . . it falls under scripture obligations , which is cleared in several particulars page , , . . that the prelatick party will be found in their persecution , the grand renters and dividers of this church . . this practice controverted hath nothing of the ingredients of a sinfull separation from this church which is cleared in particulars at large , page , , , , , , . finally this practice cannot be that [ schisme ] abjured in the covenant . the informers argument hereanent emproven against him and that the disowning of presbyterian ministers falls under the imputation of such a schisme , cleared page , , . chap. , page . the informers charge of [ internall schisme ] upon non conformists , his elogies of schism , and testimony of cyprian considered , and this charge [ retorted upon him page , , , . his charge of condemning all churches for a thousand years who have owne bishops , liturgies &c. ] examined , found groundlesse , and impertinent to the point . his argument from rom . examined and retorted upon him . his charge of [ externall schsme ] in separating in acts of worship , fortified by that passage heb. : , examined , page , , , , , , , , . the doubters argument from cor. : v. . [ that wee ought to seeke the best & most edifying gifts ] advantageously for himself , but fraudulently proposd by the informer . considerations to clear and enforce this argument . the informers answers examined at large page , , , , , , , , , , his argument for adhering to conformists taken from the reciprocall tye betwixt a minister and people ezek. : . heb. : . mal. , . thess. : , . as also from mr durham on the revelation page , . examined at large , page , , , , , , . the premised texts impro●…en against conformists plea from this supposed tye and relation . ibid. chap. , page . the doubters argument from curats not entering by a call from the people , and that passage acts : . cleared and emproven . page , , , , . the informers first answer , that several whom we refused to own , entered by this call . ibid. his exception upon the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined . his first answer touching the use of the word , to expresse the action of onesingle person , proved from acts : . examined . the use of the word cleared from parallels , criticks and interpreters . page , , . his second answer , that greek writers use this word to signifie ordination without suffrages , and that this was the action of paul and barnabas , examined . the granting that this was the action of paul and barnabas , distinct from the churches suffrage , will not help the informer . page , , . he walks crosse to interpreters in this answer page . , , . his third answer [ that wee will thus give advantage to independants for popular election of ministers ] examined , wherein the difference betwixt the independents and us in this point is cleared , from the judgement and principles of presbyterian writers . page , , , , . his last answer is that if wee disown conformists for want of this call we null the ministry of the christian world for above a thousand years & upward , and the ministry of this church to the year . examined , even the later antiquity clear for this call , by the testimony of marcus antonius de dominis the council of paris anno , the examples of eradius , ambrose &c. yea of bishop bilsone . page , , , . that patronages are abjured in the covenant , cleared against the informer , and his exception an●… our churches perjury , because of the use of patronages after the covenant , repelled . in what sense the prelatick ordination is pleaded by us in disowning conformists . of the term , curat . the informer honestly grants that it signifyes one who serves the cure , though not the minister of the place , but the substitute of another . page , , , . his answer anent the charge of perjury , and reasoning anent the lawfulnesse of disowning ministers , because of scandals , who are not censured , examined . his reasoning found frivolous , and retorted upon him . page , , . his great argument from math. . anent the supposed command of hearing the scribes and pharisees , examined . several circumstances of the sacred text offered to discover how very difficult , it is to prove that there is a command of hearing them , as church officers . the consequence from hearing of them , though granted , to the hearing of them , denyed upon five grounds : as also his reasoning from simeon & anna , joseph and mary their attending the temple-worship , examined . page , , , , . mr durham on revel . . pleads nothing for the informer in this point . page , , . his reasons to prove there is a command of hearing matth. . as above described , examined and repelled . page ●… several answers of the informer to our charge of intrusion and the queries that he propones thereupon ; as also his retorsion upon this charge , examined and found vain and frivolous . page , , , , . his answers to the doubters argument anent the abjuration of episcopall ministers in the covenant as dependent upon the hierarchy confuted . his retorsion [ that wee were bound upon this ground to disown all the ministers at the taking of the covenant , who had been ordained by prelats , unlesse they renounced their ordination ] ane empty knack , reflecting on the reformed churches , & justifying the popes plea against them ; page , , . chap. , page , the informers answer to the doubters argument anent [ separation from a corrupt church . ] in what respects and how far this separation is owned . his answer anent [ the not separating from the churches of corinth and galatia , and the asian churches rev. : . though tainted with most grosse corruptions &c : ] examined . the discrepancy of our case from theirs in this point cleard in some particulars , and our cause fortified from scripture directions to these churches , page , , , , , , , . the impertinency of these instances to our case , cleared from hence several wayes , ibid. the informers answer to these scriptures cor. : , , . cor. : , . thess. : . rev. ●… : . examined , and found contradictory to his concession anent [ a necessary separation from a corrupt church ] , when highly corrupted ] page , , , . his answer to the retorted charge of schisme upon conformists [ for seperating from this church , examined , and found naught : he therein cuts the sinnewes of his arguing against us , page , , . his answer and reasoning concerning lecturing examined . god never appointed a dumb reading , the levites gave the sense of the law &c. the exceptions anent [ the disuse of our first method of lecturing ] and [ the want of circumcision and the passover for a considerable time in the jewish church ] help him not in this point , page , , , , . chap : . page . the informers answer and reasoning upon the point of scandal and offence , in reference to the owning of conformists considered . the informers groundlesse supposition anent the duty of hearing conformists . our orthodox sense of rom . and cor. . in the point of scandal , cleard at large from the exposition of chrysostome on the first text , and pareus on the second . page , , , ; , , , . the informer upon supposition that a practice is lawfull , and offence flowes from it , holds that the command of the powers will loose the giver of offence from guilt ; and remove this liberty of the practice and the nature of offence , how absurdly , cleared in fyve points . page , , , . he is herein contradicted by amesius . the instances of the brazen serpent , and gideons ephod improven against him , ibid. his absurd glosse upon acts : , [ that the things before indifferent were made necessary by the meere determination of the concil , ] largely repelled . calvin classes him with the papists herein . his manifold inconsistencies observed , and absurd exposition of [ scandalum acccptum ] and [ datum ] which do destroy that distinctione . mr gillespie ( eng : pop : cerem : ) ames : ( consc : lib : . cap. . ) mr durham ( on scandal part . chap ) discover the futility of his doctrine on this head . page , , , , , . the doubters argument for presbyterian ministers preaching in the manner contraverted , taken from [ christ and his apostles preaching in the fields and houses . ] the informers general answer [ anent christs not separating people from the synagogue ] weighed and found frivolous . page , , . some special reasons wherefore our lord did not separate the people from the synagogue , ibid. the special grounds of our lords practice , offred by him to enervat our argument , considered and answered . such as his bringing in the doctrine of the gospell as the messiah , his being head of the whole church page , , , . what actions of our lord were mitable . rules hereanent ( allowed by sound divines ) applyed to the case and practice controverted . [ that the law allowes the gospell to be preached purely , and faithfully by some ] though granted to the informer , will help him nothing . ibid. the informers answers and exceptions to our argument from acts : . examined . his answer from the apostles extraordinary callfrilous , as also from the tendency of the rulers prohibition to silence gospell page , , , . his reasoning upon solomons thrusting out abiathar from the priesthood , examined ; as also his citation of bezaes letter to the non-conformists in england . page , . chap : . page . the nature of presbyterian ministers relation to this church , and their call to officiate therein , vindicat from the informers simple cavils . mr rutherfoord and mr durhames acknowledgement that a minister isnotmade a catholick minister of the catholick church but by his ordination restricted to a flock , will not help the informer , which is cleard in six points : page , , , his dilemma which he offers to us viz. that our call to preach , is either ordinary or extraorninary answered & retorted upon him . his cavills in relationall to the acts of councils condemning this encroachment ( as he calls it ) and the doctors of aberdeen their charging presbyterian ministers therewith , repelled . ibid. his charge anent [ our ordaining others to perpetuat our schisme ] a manifest groundlesse calumny . page , . his passage cited out of mr baxters preface to the cure of church divisions , answered , page , as also his healing advices to his half-proselyted doubter . page , , , , , . mr baxters rules in his cure of church divisions which he after commends unto us , shortly viewed , & their impertinency to his purpose discovered . page , , . . his testimonies out of the jus divinum ministerii anglicani , and of mr rutherfoord in his due right of presbytery anent unwarrantable separation , in sufficient to bear the weight of his conclusion . the difference between the case they speake to , and our case cleared in . considerations , page , , . his citations from the first author particularly considered , and their insufficiency to bear the weight of his conclusion discovered . page , , , , the citations of mr rutherford particularly examined in so fa●… relating to his scope . page , , , , . in his citations from both these authors , and arguing therefrom , he is found inconsistent with himself , to walk upon groundlesse suppositions , and lyable to a manifest retorsion . ibid. the informer drawes out no conclusion upon these citations , save this general one at the close viz : that real , much lesse supposed corruptions in the worship , or administrators will not warrand separation . the impertinency of this position to help him cleard , ibid. he pleads for retractions , and presents at the close a character of schisme , which is retorted against him page , . chap : . misprinted chap : . page . animadversions upon the informers preface and title page , prefixed to this pamphlet . he pretendes conscience & a design of union in this undertaking , how unsoundly , discovered . page , . . his testimonies out of zanchy and blondel to evince their approbation of prelacy , left by him untranslated , ( though he pretends for the advantadge of the english reader to translate all other testimonies ) answered . a confutation of the first dialogue , upon the point of episcopacie . wherein it is demonstrat , that the episcopacie now existent , both in its diocesian & erastian cutt , is contrare to the scripture , to the first and purer antiquitie , the doctrine and confessions of reformed churches & sound divines . and the informers reasonings for it , from scripture & antiquitie , are weighed , and found wanting . chap. i. that the prelat , now established in this church , is both diocesian and erastian , cleared . the informer is engaged to defend both . a twofold state of the question propounded accordingly . some arguments from scripture against the diocesian prelat , as a pretended church-officer . such as , . perverting the scriptural term , episcopus , commune to all pastors ; in appropriating it to a prelat . . making it relate to pastors , which hath the flock for its immediat object . . invading & nulling the authority allowed unto presbyters , which is demonstrat at large . . impeaching christs kingly office , as head of his church , and the perfection of his word , in obtruding ane officer upon the church , of a different moold from those described and allowed by him . the state of the first question in the first conference is , whither the episcopacie now established by law in scotland , be warranted or condemned by the word of god. for clearing this , it must be understood , what that prelacie is , which is now existent , and which this author pretends is consonant to scripture and antiquitie . as to matter of fact , it is undenyable . . that the parliament . did expresly raze presbyterian government , in all its preexistent courts , judicatories and privileges , declaring it voide and expired . . they did redintegrat the bishops [ to their episcopal function , presidencie in the church , power of ordination and censures , and all church discipline to be performed by them , with advice ( only ) and of such of the clergie ( only ) as they shall find , ( they themselves being judges ) of knowne loyaltie and prudence . ] and they redintegrat them to all the pretended privileges possessed be them in anno . what time their power was at the greatest height . since , of themselves they framed the book of canons , which doth establish their sole power and dominion over all church judicatories , razing classical presbyteries and parochial sessions , and drew up the liturgie and book of ordination without the least shaddow of advice from this church ; threatning even excommunication against the opposers of that course . . it is also evident , that all this power and authoritie of our prelats , is fountained in , derived from , and referable unto the supremacie ; as is evident by the act restoring prelacie , after the declaration of the supremacie , as his majesties commissioners in the exercise of his ecclesiastick government , and , in the administration of all their pretended spiritual authoritie , as accountable to him , their head and supreme legislator in all church matters . hence , it is evident , that this author is obliged ( if he would answer his undertaking in pleading for the present prelacie ) not only to evince the warrantablenes of the diocesian bishop in all his pretended spiritual power over church judicatories ; but likewaves of the erastianbishop , deriving all his authoritie from the civil magistrat . wee shall then ( befor wee come to examine his pleading upon this head ) offer , i. some arguments against our diocesian prelat , as a pretended church-officer , and shall shew his office to be contrare to scripture . . as ane erastian prelat deryving all his spiritual power from the magistrat . i. as a pretended church officer , the diocesian bishop is contrare to scripture , in many respects . i. in narrowing and restricting the scripture term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ane office and officer , distinct from , and superior to , a presbyter or pastor . for since the spirit of god in scripture appropriats this term to presbyters , and consequentlie the work and office therin imported , tit. : , . act. : . pet. : . . sure it must be ane anti-scriptural and sacrilegius robbing of presbyters of their right and due designation , to make this proper and peculiar to a diocesian bishop onlie , as the characteristick of his office . episcopal men themselves ( and this author particularely ) doe acknowledge this term to be in scripture applyed to presbyters . let them then shew a reason why they have made it peculiar to a prelat as distinct from presbyters ; or , let them shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denots such ane officer as they have shappen out ( viz. ) a diocesian prelat having sole power of ordination and jurisdiction over a wholl diocess , with a negative voice and a sole decisive suffrage in the church judicatories thereof . should they appropriat the term pastor , or minister , to a diocesian prelat onlie ? who would not call this ane anti-scriptural usurpation of the presbyters due ? and why also , shall it not be thought such ane usurpation when they appropriat the term episcopus or bishop , to such a pretended distinct officer : since this term is as much given to presbyters in scripture , as the terme of pastor or minister . judicious calvin hath some remarkable passages to this purpose in his comentaries . on tit : . having observed that bishops and presbyters are all one , he calls the appropriating of the name , bishop , to the prelat , a profane boldnes and ane abrogating of the holy ghosts language abrogato spiritus sansti sermone usus hominum arbitrio inductus praevaluit — nomen officii quod deus in commune omnibus dederat in unum transferri reliquis spoliatis & injurium est & absurdum . deinde sic pervertere spiritus sancti linguam — nimis profana audaciae est . act. : . he collects the identitie of the name & office of bishop & presbiter , from the elders being called bishops , and having observed the same on philip. . and that after , the name [ bishop ] became peculiare to one . he adds , id tamen ex hominum consuetudine natum est , scripturae autoritate minime nititur . telling us that under this pretext of giving the name to one , ane unlawful dominion was brought in . but of this againe . ii. the office hereby designed , doth alwayes relate to the flock , and hath them for its immediat object and correlat , as much as the word pastor . the bishops of ephesus were made by the holy ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the flock of god whom they were to feed . whereas our supposed diocesian episcopus , or bishop , his office and inscection relates immediatly to the wholl pastores of his diocess , who are alse much , his flock and the object of his oversight , care , direction , correction and censure , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or layetie . peter , bids the episcopountes feed the flock & act the bishops over them ; but our diocesian prelat , pretends to feed and rule the pastores themselves . the scripture bishop is populi pastor but the diocesian prelat is pastor pastorum , presbiter presbiterorum , and therfor is ane antiscriptural monster . iii. the diocesian prelat usurpes and takes from presbiters that authoritie allowed them of god in his word . for both power of ordination and jurisdiction is soly and properlie in the diocesian prelat according to episcopal men , and likewise according to our lawes , as we saw above in the act anent prelacy . for according thereto the prelat is a superior ordinar church officer above presbyters , he is sole as to ordination , may doe it alone , and assumes presbiters onelie proforma . which no more lessens his principalitie and supereminencie in this pointe , then a prince in assumeing counsellors ( saith dounam , def. lib , cap. . ) weakens his princely power and authoritie . presbyters exercise all their acts of the power of order in a dependance upon him , he only is the proper pastor of the diocess ( as shall be afterward cleared ) presbiters are but his substitutes and helpers . they are likwayes subject to him as their proper sole judge and censurer by ecclesiastick censures of suspension , deposition , excommunication , the decisive power in church judicatories is properlie his . for the most unanimous acts and conclusions of the diocesian synod falls unders his cognisance , to be ratified or cassat at his pleasure . he is the sine quo non , and hath a negative voice in the judicatories : the law allowing his presbiters only to give him advice , nay and not that either , unles he judge them of known layaltie and prudence . now , in all these , he usurps over presbiters authoritie allowed them of god. for i. wee find the scripture atributes the power of order & jurisdiction , equalie to all presbiters , who have both keys of doctrine & discipline given them immediatlie by christ. in that i. they are command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pet. . . act. . . which comprehends the authoritie and exercise of both the keys of doctrine and discipline . . in all commands relating to the exercise of this power , ther is not the least hint of ane equalitie among them , which were very cross to the lords scope , if the diocesian prelats superioritie were allowed and appointed . the presbiters or bishops of ephesus , and those of the churches which peter writs unto , are commanded to feed and rule jointlie , equallie , and with the same authoritie , but non of them in dependance upon , and deryving a precarious authoritie from another , in feeding and ruleing . . in all the commands relating to peoples subjection & obedience to church rulers in the exercise of their power , their is not the least hint of disparitie among these rulers . thess. : . people are commanded to obey them that labour among them , and are over them in the lord , and to esteem them highly . and hebr. : . they are commanded to obey them who have the rule over them and watch for their soules : but nothing of a special degrie of obedience to this supposed highest & supereminent watch man is heard of in these or any such like precepts . and no wonder , for thes simple gospel times knew no bishops who watched not over soules , and laboured in the word and doctrine . when the apostle peter commands christians to obey civil rulers : he distinguishs the king as supeream , and governours sent by him , that a chief subjection may be yeelded to the one , and a subordinat to the other . but nothing of this is heard of , in enjoining peoples subjection to ministers . ane honour must be allowed by timothey ( by the people of god consequentlie ) to elders that rule weil , yea and a double honor , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especialy , to those that labour in the word and doctrine . the apostle in stating a distinction in the degries of honour allowed to elders , and in this different character of the one from the other , diversifies elders higher & lower . now by the same reason , upon which divines doe rationaly build this conclusion , it must be granted , that the enjoyning obedience to all pastores promiscuusly and without any note of distinction , will inferr their equal office and authoritie . and by the same reason that the apostle added this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or especialy , in this place , he should have added , in these , or some such comands relating to the peoples obedience , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or especialy , to distinguish the diocesian prelat from other pastores , and expressed it thus , esteem them all highly obey them , be subject to them that teach and watch over you , all your pastors , but especially the supereminent pastor or bishop who hath the cheifinspection , and from whom all the rest derive their authoritie . likwayes in enjoining the pastoral duties , he should have been especially noticed , who had the cheif hand and authoritie therin ( which is a topick improven by this informer ) but nothing of this is seen in scripture , as shall be after , more fully cleared . . wee find accordinglie , a practical equalitie , among pastores or bishops in the exercise of this governing power , abundantlie held out and exemplified in scripture . the judging and censuring of the incestuous man , is by the apostle enjoyned to the church officers or ministers of corinth joyntlie . cor. . chap. compared with cor. . chap. the apostle all along supposeth ane inherent authority in these ministers to put forth this grand juridical forensical act ; ●…ydes them for so long neglecting it , and shewes its object ( viz. ) this person under the formalis ratio of wicked or scandalus . again he shews its nature to be ajudging , or puting from among them , and delivering to satan , upon this judging previous thereunto : he also shews , that this authoritie touches , all church members , not them that are without , whom god judgeth , but those that are within . now , as hee supposes ( i say ) ane authority of this nature and extent inherent in these church officers , so he speaks to them indefinitly and universally all along , which were very cross to his scope , if he had set up or allovved , the diocesian prelat whose sole prerogative this were : and the inflicted censur he calls , with the samine indefinitnes , a punishment inflicted by many , who accordingly are commanded with the same indefinitnes or universality of expression , to receave & absolve him upon his repentance . the exercise of the binding and ●…owsing power , being in the representative juridicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or church , to whom scandales must be delated , and to whom the promise of ratification of her juricall acts in heaven , is made . matth. : . besids we find the exercise of ordination in a presbitry , tim. : . and that even in relation to ane evangelist timothy . the presbitry here , must be a juridicall senat and meeting , for the office can lay on no hands : and ordination is ane hie authoritative juridicall act. pauls presence and laying on of hands together with them , confirmes their authoritie , as being cumulative thereto , not privative therof , even as his countenanceing of , or concurring , with , our adversaries pretended diocesian prelat ( let us suppose it in his act of ordination ) would not infringe his pretended right herein . ergo. by their own confession , and by paritie of reason , it cannot infringe or impeach this power which is attributed to the presbitery . had the apostle in stead of presbyterie , put in pr●…at and expressed it , thus , by the laying on of the hands of a bishop , or diecesian-bishop : i suppose our adversaries would have thought the episcopal power of ordination invincibly demonstrat ther from , notwithstanding of pauls saying , tim : . by the laying on of my hands , ( viz ) together with the bishop . pauls extraordinare apostolicall imposition of hands , being no white derogatorie unto the supposed episcopal ordinarie power , now , verte tabulas , the apostle sayes , by the laying on of the handes of the presbitry , ergo , the ordinary and equal power of pastores , and its equal exercise in ordination , is herin convincingly made out . nixt , the prelats monopolizing thus in himself , the decisive suffrage of judicatories , is cross many wayes to scripture . for , i its a stepping up ( in a peice of diotrephese-lik , or rather papal-pride ) above the apostles themselves , who in churches constitut , did alwayes take alongst with them , the advice , consent and authoritative concurrence of ordinary ministers and elders in government : as is evinced in the premised scriptures , wherin it is convinceingly clear , that paul , though ane apostle of all the churches , indewed with extraordinarie unconfined inspection over the same , and pastor thereof , in actu exercito , having extraordinary miracolous-gifts , & being the master builder and spiritual father , who by the gospel had begotten both pastores and flocks of many churches , yet would neither excommunicat the incestuous corinthian alone , but put it upon the church officers as their duty to doe it by a judicial , decisive , joynt suffrage : nor yet did he exclud the presbyters in ordaining even ane evangilist , but took in their judicial and presbyterial concurrence . and in act. . in that meeting or counsel at jerusalem , where was a wholl colledge or presbitery of apostles , and mett about ane act or decision of a high nature , wherein was put forth both adegmatick , critick & diatactick authority or power , in relation to the clearing of that great pointe of truth , anent the abrogation of the mosaicall ceremonies , and censuring the opposers of paul and barnabas herin , who had disturbed the churches and belied the apostles doctrine : and accordingly in order to the restoring and establishing truth and order in these disturbed churches : the ordinary ministers or elders concurr with the apostles in every step : viz , in the conferrence & disquisition , the authoritative decision , the drawing forth of the sentence and decree , the sending out of the decreeing and censuring epistle , the imposeing of the decrie upon the churches to observe and keep the same &c. . this cutts the throate of that juridical forensical joynt decision of church judicatories , which the scriptur doth so clearly hold forth . where is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the censureing juridiall court , drawing sorth a joynt decision or censure ? wher is the presbiteries forensicall act in ordination of timothie ? to what end must the corinth church officers meet together , and authoritatively and joyntlie punish or censur the incestuous man ? wher is that pleasing of the apostles and elders as the foundation of the synodical decree and letter , together with , it seemed good to the holyghost , and to us , and to us , mett with one accord . wher is , i say , this joynt decisive power of church judicatories , thus clearly held out in the premised scriptures , if the act and ecclesiastick decision thereof , be soly the prelats , sic ●…olo , sie jubeo , masked with advice of presbyters , of whose advice he may make what use he pleases , and with a simple nego . make their judgment and suffrage evanish into smoake . . this power of the prelats cuts of from ministers one half of their authoritie and commission receaved in their ordination . they are made therein ( as is clear in scripture , & our adversaries grant it ) rulers , governours , overseers , pastors & stewards in the church ; have both the shepherds bagg & staff , the key of doctrine and the key of discipline intrusted to them . by what warrand then must they give up all their power in government & their decisive suffrage in church judicatories , unto the domineering prelat , and as to spiritual power in church judicarories , become meer ciphers ? they watch and rule as they that must give account of all their administration to christ. peter exhorts the elders suteablie to exercise their episcopal authority over the flock , that they may get the crown from the chief shepherd . stewards ( of god especially ) must be faithful , and imploy well all their talents receaved from the great master , that they may get his approbation and reward as faithful servants . the elders of ephesus were obtested by paul to take heed to themselves , and to all the flock over which they were made bishops by the holy ghost , to feed and rule the church which god hath purchased with his blood . now all thes exhortations directed to ministers , are to no purpose , if they have no inherent immediat rule , essentially included in their office , and to be exercised accordingly , but must only preach as a diocesian prelats deputes , and be in the exercise of their ruling governing power , absolutly subject to him and at his disposal . finally , this usurped authoritie in the prelat sets him above the reach of all censure by church indicatories ; so that though ministers are absolutly and at his beck , censurable by , and subject to him , both as to their doctrine , conversation and discipline ( and every one of them thus censurable and jointly ) yet this hie pop , who judges all , will be judged by none himself , either as to his doctrine , life or government . some have said of the prince , that though major singulis , yet he is minor universis , less then the whole body of the people , though greater then every one aparte . but the prelat exercises a greater principalitie in church judicatories , & is therein major universis , greater then the whole meeting , so that thogh he can stop the votes and censures of the whole synod , yet they cannot either by suffrage or censure in the least put a check to him , in any of his most wicked acts or antichristian exorbitances . now , how contrary this is to scriptur , any may judge . the prophets after their prophesying must be judged by the rest , as to their doctrine , cor. : , ergo , a fortiori , much more as to their conversation & government , are lyable to be judged , and consequentlie censured if deserving it : for he were a great critick , that would distinguish these , so as those who have power to judge , have no power to censure or pass sentence upon their judging : and this is founded upon a general comprehensive ground , viz. the spirits of the prophets ( that is the gifts and exercises of the ministery in all church officers without exception ) are subject to the prophets , viz. to their disquisition , and censure in any peece of their work or official acts. now unles our prelats would deny themselves to be prophets and ministers , or the presbyters to be prophets , they must acknowledge this subjection to their censure enjoyned in the scripture premised , and consequently , that their exeeming themselves from the same , is an anti-scriptural usurpation . i remember , while a writting , that proposing once this argument to ane episcopal clergie man , i enquired to what church judicatorie in scotland was mr sharp subject , as to either his life or doctrine ? he answered that he was subject to a general counsell , and this was very apposit and consequenter to their principles : so that our prelats ( at least the two arch - ) are in no fear , but of a general council if the court froune not . in our act of parliament touching the mould of our national synod , the primat is the essential president , & sine quo non , and so is sure enough , from being censured there ; so are the rest of the prelats as to all their synods , according to our lawes . but what think these exleges episcopi , or hie court prelats , of such a humble bishop as the apostle paul , who had hands laid upon him , and was authoritativelie sent out by that presbitery of prophets and teachers at antioch . act. . together with barnabas , ( about ane eminent gospel-legation ) and was by the same church and presbytery sent ( together with barnabas and certain other commissioners of the churches ) to that synod at jerusalem , act. . why did not paul make use of his negative voice and command them all silence in this debate ? how comes it , that his hie bishop subjects himself to the authoritative blessing and mission of some pettie prophets and teachers . ane amazeing looking glass , this is , ( no doubt ) to our aspyreing prelats . . the holding of the diocesian prelat , and obtruding him upon the church , as ane ordinary church officer , distinct from , and superior to presbiters , doth many wayes impeach christs kingly office as head and law give●… of his church : whose faithfulnes above that of moses ( who ordered , according to the patern shewed upon the mount , the least pine of the tabernacle ) must needs reach the appointment of the officers , offices , qualifications , work and gifts of these officers , who are to officiat in his house , as our confession of faith and catechisim doe assert . for according to our prelatical clergie , and according to the lawes , the prelat hath a distinct work from that of a presbiter ( viz. ) to govern a diocess , he hath the actus primus of a state ruler , to sitt in council or parliament . nixt , he hath a distinct solemne consecration or inauguration to his office. and . must needs be supposed to have likwise distinct qualifications and gifts from those of a preaching presbiter , conferred by this solemne imposition of hands and blessing at his consecration , wherby he must be supposed to have a superior distinct mission , and to be in all the forementioned particulars , distinct from , and superior to a presbiter . now , if non of all these points of his superioritie can be found in scripture , this officer patched up thereof , must either be unwarrantable , or , christ the churches head and lawgiver , his lawes and rules in point of church government , and in relation to the duties , gifts , ordination , and work of church officers , are not full and perfect , but mank and deficient as to such ane eminent church officer . and where is then the perfection of his word and testament , to make not only the ordinarie christian but even the màn of god , the minister of god , perfect and throughly furnished to every good work . that non of all the formentioned particulars as to this officer distinct from and superior to a presbiter , can be found in scripture , but are contrarie therunto . i prove thus . the scriptur mentions no name , qualification , work , dutie or ordination of any or dinary church officer superior to presbiters , and which are not likewayes appropriat to them , who are called rulers , governours , bishops ; and both ordination and jurisdiction ar apropriat to them in a perfect paritie thess. : . with . v. and tim. : . hebr. . v. , . cor. : . tim. : . epist. ioh. . v. — . in all the holy ghost his purposed recitalls of ordinarie church officers , and purposed declaration of their gifts and duties , ther is not the least hint of the premised ingredients of the office of this supposed diocesian bishop , as thus distinct from and superior to presbiters , ( cor. : . eph. : , . rom. . , . in these places wee have besyds the apostles , prophets & evangelists ( whose office , as extraordinaire , is ceased ) pastores , elders , deacons ; but no hint of the office , name , qualifications or mission , of ane ordinarie church officer superior to the pastor , is either heire or in any scripture else , which notwithstanding is express as to the office and qualifications even of the deacon , the lowest officer . strange ! the server of tables his office and ordination clearlie set down in scriptur : and yet altum silentium , as to either , name , office or ordination , of the diocesian bishop . if the argument of our divines be good from hence against the pope , because not mentioned in these catalogues of church officers , ergo , a pari , it must hold good against the prelat . and as to that , that the prelat hath the actus signatus of a state ruler , how cross this is to scripture , we may after shew . sure , since christ set all these his officers in the church , and commands them diligentlie to wait upon , and attend their work and ministery therein ; he never made or allowed them to bee state rulers chap. ii. some more arguments against the diecesian prelat . that his office debases the acts and exercise , of the power of order , cleared . it maims and diversisies the pastoral office , by anti-scriptural now invented degrees thereof . his office , many wayes contrare to the very nature of the gospel-church-government . the diocesian bishop , his office is in this contrare to the word of god. v. in that it debases the highest acts and exercise of the power of order , in a gospel ministery . for all do grant preaching of the word and the administration of the sacraments and seals of the covenant of grace to be such : so that he who can do thes acts , hath the badge of the highest ministerial authority as ane ordinarie church officer , these being among the most emnient acts of the apostles there office and authoritie — go teach , baptize , &c. they must have some to serve tables that they may give themselves continually to the ministery of the word . timothy , our prelatical mens supposed-bishop , must preach the word , and be instant in season , out of season , reprove , rebuke , exhort with all long suffering and doctrine tim. : , . the great apostle of the gentiles who had the care of all the churches coming upon him , and therin a great ruleing work , yet pronunces a woe upon himself , if he preach not the gospel cor. : . — and he tells us this was a speciall trust committed to him : in this he admires the rich grace of god that he was putt into the ministery , and honoured to preach the unsearchable riches of christ. peter , that great apostle of the circumcision , when by the lord restored to his office , and encouraged to its exercise , by a threefold renovation of his mission ; is thryce enjoyned ( as the great badge of his love to his master ) to feed his lambes and sheep . accordingly , the scripture bishop must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach ; and he that teacheth ( by office scilicet ) must waite upon teaching , and the wise and faithful steward appointed by the lord to give the children their meat in dew season , must be found so doeing when the lord comes to reckon with him ; and not lay up this noble talent in a napkine . to this , the key of diseiplin is inferior and subordinat , as themean to its end . the higher honour above ruleing only being allowed to the labourer in the word & doctrine , tim. : . this being clear , i say the office of the diocesian bishop debases and tramples upon , these highe and noble acts of a pastor , and consequently upon the premised scriptures asserting the same , and that in these wayes . i. in that the quondam presbyter only , when made a prelat , leaves off , the feeding of the flock , and layes by the preaching talent , the church wher he did preach or officiat , it may be , shall never see or hear him againe , but is ipso facto , voyde to be possed by another , nor by his now-office is he oblidged to preach or minister the sacraments any more at all , these petty peeces of work being below his new lordship . trew , he may preach if he please , and at the church wher he reseeds , but that is per accidens ex abundanti , and out of courtesie : but by his office , qua prelat , he is bound to preach no more to any frock , nor is he in the least judged faultie or deficient in his episcopal office if he be wholly silent . nay , in england preaching prelats have been highely upbraided and reproached by their fellowes , and called preaching cox combes . wee all know , what ane odd peece of work mr lightoun's preaching was esteemed by the generalitie of the prelatick partie when he turned prelat . now , let any of commune reason or ingenuity judge , what ane office that must be , which putts a minister intrusted with the lords great commission to preach the gospel , under pretence of advancement to a higher sphere in the ministery , to lay by this work which is the noblest and highest of the ministerial authoritie , wherin the apostles themselves mainely laboured and gloried , as the most noble meane of the conversion of sonles : and consequentlie of the glorie of christ therin ; nay , to lay by this noble work under pretence of new burdene of government . wheras the apostles who had the wholl churches to plant and govern , most enixely plyed this work still . if this man become not a dumb dog and a sloathfull unprofiteable servant , let any judge . . the diocesian prelat debases and tramples upon this noble work , in that be makes it in all the pastores of the dioces , to depend upon his lordly disposal , and the authoritie thereof to be deryved from him as the sole proper pastor of all the diocess , whose deputs the preachers are in this work , although himself is obleiged to feed no flock . he maks these high and noble acts of the power of order , [ preaching and administration of sacraments ] a lower and subordinat work and office , to the work and office of ruleing only , which is his characteristick whereby he holds himself superior to all the preachers of the diocess ? whereas the scriptur doeth ( as we heard ) appropriat the highest honour to the labourer in the word and doctrine as the nobler employment and office , above the ruler only . . in this the diocesian prelats office is contrare unto , and reprobat by the scriptur , in that by apocriphal , antiscriptural , new invented , degrees and orders . it diversities and cutts asunder what god hes made one and the same , i mean the pastoral office , and by consequence other offices mentioned in scripture , as that of prophets , evangelists , deacons ; non of which offices admites of subordinat spheeres and degrees , but all the persons that are intrusted with these offices , are of the same degree and authority therin by the word of god. no evangelist , prophet , or apostle is found of a superior office or order to other apostles , evangelists , &c. whence comes this diversity then in the pastoral office , that one pastor must have a lordly dominion over some hundreds of his fellowes ? if it be said , that the episcopal office succeeds that of the apostles or evangelists ? besides that wee shall disprove this afterward , and shew that these offices taken formaliter as superior to that of the pastor , are expyred , as sound divines doe almost universally grant ; i answer that most , if not all prelatists ancient and modern , doe hold the diocesian prelat to be no officer specifially distinct from the presbyter or pastor , but only gradually distinct , as being a pastor with a more amply extended authority for order of government . mr burnet , in his pretended vindication of the present prelacie , t . conference , pag. , . tells us , that he is not clear anent the notion ( as he calls it ) of the distinct offices of bishop and presbyter and akonowledges the presbyter to be of the hiest office in the church , telling us that the prelat is but a different degree in the same office . although in this he and the rest doe speak most inconsequently , the forementioned ingredients of the prelatical function , being such , as doe certanly amount to make up a new species of ane office , such as a different work , consecration or ordination , the actus primus of a state ruler , different qualifications ( by consequence ) above and beyond these of a presbyter . the diversitie of these distinguishes the scripture offices of apostles , evangelists , &c. which paul setts in several classes , as , first , and second . cor. : . mr burnet his reason is the same with that of others herine ( viz ) the pastors authority to administer the word & sacraments which are the highest acts of the power of order . he tells us [ that since the sacramental actions are the highest of sacred performances : he cannot but acknowlege that such as are impowered for them , must be of the hiest office , in the church ] now i say , since they will needs have the diocesian bishop to be only a different degree of the presbyterat or pastoral office , they cannot with any shaddow of reason make him successor to the evangelists or apostles in their formal office , which they will not dare to affirm to be only a different degree of the presbyterat or pastores office , and will affirme it to have been specifically distinct from the same . the ancients and schoolemen held that the pastor in his ordination receaved the same power of government that the prelat hath , but that the prelat is the [ primus presbyter , ] who hath the raines of all the exercise , in his hand . but how cross is this to scripture , that any church officer hath a power and authoriritie which he cannot exercise ? to whomsoever god hath given the power , he hath certainlie commanded the exercise of it ; and particularly pastores or presbyters are ( as we have heard ) enixely commanded to exercise all their pastoral authority and power , as they shall answer to their great master . besyds , if the pastoral office , or its official power of order and jurisdiction , may be warrantably thus divided and cutt out in shreeds and parcells , and divyded among different recipients , then it were lawful to divyde preaching and administration of the sacraments , so as one presbyter ( notwithstanding of his authority and mission , in relation to both word and sacraments , receaved in his ordination ) might have preaching only allowed to him , but no administration of sacraments : another might be allowed to administer sacraments , but not to preach . one presbyter upon the pretence of order or union ( pretences are never wanting to humane inventions ) might be sett a part and authorised to baptise all the children in a wholl province , doing nothing else of the pastoral office , and this power by the same authority might be taken from all the pastoures of the province , sure all would acknowledge this to be a most wicked divyding and diversifieing what god the conjoyned . and such is this prelatical divyding of the pastoral charge in relation to order and jurisdiction , or the keys of doctrine & government ? the power wherof , the pastor receaves intirely in his ordination , as well as the authority of administrating sacraments . . in this the diocesian bishop is contrare to scripture . in that his office is in many respects cross to the very nature of the gospel-church government , and is ane office which the man that exercises , cannot but in so farr cease to be a gospel church-ruler , which i prove thus . . since all authority in the diocess , as to either the word or disciplin , is deryved from the bishop , as its proper fountaine and subject , this power of the bishop is properlie and of its own nature , not a gospel ministery , but a dominion and principalitie , discharged to church officers of what ever sorte , whose authority is not a despotick , nomothetick , or architectonick power , but a ministerial stewardship only . matth. : v , , . cor. : . cor. : d. pet. : , . epist. john. . the work of all church officers , is called a ministery , pastours , doctores , yea apostles , evangelists were appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the worke of the ministery , ephes. : . cor. : v. . paul calls himself a fellow servant with epaphras , collos. . with tichicus collos. : . and calls ministers his fellow-souldiers and fellow-labores philip. . . - . -rom . : . - . the bishops power inverts christs rule , as to the gradation in point of censures and appealls , which is from one one to more , from the lesser number to the greater , from the presbytery to the synod , as from the presbytery at antioch , to the synod at jerusalem : not to any one apostle , pop , or prelat ; whereas the last appeal and reference in this diocesian mould , is to the bishop . our lords rule is this in relation to the removeing of scandales . first , tell the offending brother alone , then take two or three more , then if he be farder contumacious , tell the church , the greater embodied court or judicatorie , who have the official power of binding or lowseing . he bidds not toll it , uni , to one , but unitati , a multitud gathered into one , for so the greek word doth necessarly import , whereas in the diocesian sea , the gradation is from many to one prelat , whose sole prerogative this highest censure , is . and with prelatists the rule runns thus , tell two , or three , lastlie and finallie one lord-bishop : which is point blank contrare to the scripture rule . . the diocesion bishops power , and ministerial pastoral pretended duties , as diocesian bishop are such as falls within he compass of no command , and which it is impossible to performe according to scripture rules , which i prove thus . . the prelat according to their principles is the proper pastor of the whole diocess , for he being peculiarly bishop of it , and consecrat in order to his episcopal inspection over the same ( for to the participation of his power & office , denoted by this term [ bishop of edinburgh ] &c. he admitts non in the diocess , it being the characteristick of his superioritie over presbyters ) & withall , it including the wholl ecclesiastick authority both of order and jurisdiction with in the diocess ; it followes of necessity that he is the sole and proper pastor thereof according to this mould of government . now it being so , let it be considered . . that the trew scripture etimon of episcopus or bishop , imports all the pastorall duties of feeding and ruling , and layes a●…e obligation upon the person under this relation and cloathed with this office , to perform all these duties accordingly to these to whom he stands in that relation . that its impossible the bishop can feed , rule , oversee , and perform the pastoral duties unto , and watch for the souls of all that large flock , in which , some hundereds of painful ▪ pastores will find their hands full of work . so that the bishop assumes a charge , which it is impossible he can dischag or perform . . the scripture allowes no derivation or deputation of the pastores work and office to which he is called of god , unto other subserviant officers . because god intrusts no man with any peece of stewardship in his family , but what he must both oversie and execut immediatly by himself , and is likewayes disposed and enabled to manage and overtake . god still conjoyneing the office , gifts , and call together , for every peece of his work : which the man that is intrusted with ; and called unto , must himself immediatly waite upon and attend rom. . . and not intrust it to others for him . hence . by clear consequence , it followes , that the diocesian bishopes work qua talis , is such , as he can neither mannage nor hath warrand from the great shepherd to exercise or assume . in the t . place , the present diocesian bishop is a person who is authorised to sitt in parliament , council , and other civil judicatories , as a constituent member therof : for they are restored to their places in parliament & civil pretended dignities , which places they a●… by there office bound to manage , as civil rulers . but so it is that all civill dominion , & magistraticall rule , is expresly prohibit to church rulers , so that the church officer who is installed in these offices , falls from heaven to earth . the princes of the gentiles exercise dominion over them , and they that are great exercise authotie upon them , but it shall not be so among you . matth. : , . this charge our lord gave to his apostles and their successors pastores or bishops , who are here forbidden all civill rule or magistracy , the nature wherof is properly a dominion , and thus distinct toto coelo from the nature of ecclesiastick offices which is a ministerial service or stewardship only . all our divines impugne from this text the popes civil dominion and the amphibius civily ruleing or domineering prelat falls under the lash thereof . non who goe christs errands and his warrfare must be in●…angled with these things that are temporal . the minister must waite upon his ministrie . so the civil magistrat is gods minister in civiles , attending continually upon this employment rom. : , . now , those being in their nature so disparat employments , and both requireing a constant waiting and attendance , he is a strange man , that can be called and sufficient for both : who is sufficient for these things said the great and highly gifted paul , speaking of his ministerial employments : are our prelats beyond his sufficiencie , who can act the pastor of a wholl diocess and guide state affaires too ? christs kingdome is not of this world , and so are not its officers , the weapons of whose warrfare must not be carnal . who made me a judge , said the great shepherd himself , when desired but to giue a deciding advice in a civil cause luk , : . where is there any thing like the work or qualifications of the magistrat in all the new testament rules and instructions anent the work , office and call of church officers . chap. iii. the diocesian bishops office debases extraoadinarie offices , in confounding them with the ordinary . that timothy and titus power layes no foundation for prelacy , cleared at large . the derivation of prelacie from them , loaded with gross absurdites . viii . the diocesian bishops office , is in this contrare unto the word , in that it debases the apostolical and euangelistick offices , and confounds the ordinarie & extraordinarie functions & administrations , which scripture , reason , & all sound divines doe diversifie & distinguish . the prelats advocats , & this new informer particularly , pleads for and derives the episcopal preheminence from the office and inspection of the apstles and euangelists , whom they affirme to have been properly & formally bishops , in the sense they take the diocesian bishop , and that the formal power and offices , which they exercised are to be continued still in the church . that timothy was formally constitut bishop of ephesus , titus of crete , iames of ierusalem . and that the prelats office , is the same , and properly succeeds them , and is as it were , a continuation of their office in a formal sense . timothy's authority is is one maine ground which the episcopal men at the isle of wight , and this auther also do plead to legittimat the prelats office . this being clear , i say , this pretended mould of the diocesian bishops office and authority , is lyable to the charge & censure of debasing these holy extraordinarie functions , and confounding them with the ordinary , which i prove , thus . . all sound protestant divines do harmoniously assert the extraordinary nature of the apostolick office as such , and likewayes of the euangelists , reckening the apostles , prophets , and euangelists as the extraordinary new testament officers , whose proper formal office , died with them , and admits of no succession : for thus they ordinarily defyne the apostles , that they were christs immediatly called and extraornarily gifted universal ambassadours , sent out , to lay every where the foundation of the gospel church , and to plant the gospel government therein : particularly polanus in his syntagma reckens up these as their extraordinary expired prerogatives ( to which we will find this informer in parte give assent . ) . their immediat institution by christ. . their immediat mission to teach , ( paul had his from heaven . ) . their universal legation to found and plant churches throw the world . cor. : . — . it s visible badge , ( viz. ) the conferring of the spirit by the laying on of hands . . their extraordinary authority beyond any of their successors , as being set over the whole church &c. hence all the ingredients of their formal office , as such , must needs be expired , and no church officer can be said to succeed them therein . their call was immediat , sure , non can succeed them in that . their special or proper work , was to plant churches and the gospel-government in them , and set up their officers , of all which churches they were ministers in actu exercits , sure no church officer could succeed them in this . their qualifications as such ambassadours , were correspondent to this great work , ( viz. ) their gifts of miracles , gifts of tongues , prophesie , infallibility in doctrin ; sure now can pretend to succeed them in this . nixt , for the euangelists , their office was equally extraordinary , it consisting in a planetary motion , from place to place , to water where the apostles planted , to bring reports of the churches state to the apostles , and commissions from the apostles to them . their various motions , pro re nata , upon & down , even after these epistles ( wherein they are supposed to have receaved their episcopal charge ) were written to them ; and the scriptures absolut silence as to their ever returning to these churches againe , besides the apostle pauls shewing expresly in these epistles , their occasional transient employment in this places , and express recalling of them therefrom , to the further prosecution of their extraordinary employment , and in these very epistles identifying the office of the bishop and elder : all these clear grounds , i say , do evidently demonstrat that the work and office of timothy and titus as euangelists , is expired , and cannot be pretended unto by any ordinary church officer , it being an appendix as it were of the apostolick charge , and supposing its exercise and existance , and the churches then - infant state and condition . now , to make these high and extraordinary functions , ordinary , and thus confound the two together , must be a very gross usurpation . . hence it is manifest , that the episcopal function ( as above described in the quality , and mould of the diocesian bishop ) will never be found in these extraordinary functions , either formaliter , or eminenter , and consequently it must be a gross belying of the spirit of god , to pretend this in the assuming of this usurped office. first , the episcopal office will not be found in that of the apostles or euangelists formaliter . for these were universal unfixed officers , set over no particular church or diocess : but were pro re nata to officiat to the whole church as being ( the apostles especially ) officers thereof in actu exercito . nixt , the episcopal function is not included in these offices eminenter , or in the ordinary power whi●… the apostles or euangelists exercised , or transmitte 〈◊〉 the church . and that for these reasons . . neit●… the apostles nor euangelists in respect of their perpet●… ordinary ministerial authority transmitted by them in 〈◊〉 church , did exercise superiority episcopal over other ministers , but as to the perpetual pastoral charge , they held them their equals , and in the ordinary power of government , as wee saw above in the apostles practise in ordination and jurisdiction amongst churches constitut , and farr less can we suppose that the euangelists were in such churches to exercise any single or episcopal preheminence in government . for it were strange if timothy who was ordained by a presbytrye wherein paul himself was present , should notwithstanding usurpe preheminence over a presbytery though inferior to ane apostle . and that whereas presbyters did concurr pari passu with a whole presbytery of apostles in every peece of a judicial act and decree , yet that ane euangelist inferior to any of the apostles , should take episcopal preheminence over a presbytery . . the apostles planted no such ordinary officers in the church , as had that episcopal power , therefore the episcopal power was not transmitted by them in the church : and by further consequence it is not included in their office eminenter . for it is evident , that in the first plantation of the churches they fixed presbyters , or pastors , as their immediat successor's in the ministerial power , and likewise in their last farewel's into churches , they committed unto these pastors the ordinary power of government , without the least hint of a super-institution of any officer of a higher order . act. : , . compared with . pet. : , . with pet. : — . it was in respect of paules ordinary ministerial power , and in that capacitie , that he had hands laid upon him by that presbytety at antioch , and was sent out with other commissioners to that synod at jerusalem by them , which looked like a humble submission pro tanto , unto them , and is far from the episcopal preheminence : since the prelats dissoune all subjection to the prophes in greater or lesser assemblies . . the prelats authority is this , he is upon the mater the only proper pastor of the diocess , whose episcopal inspection reaches pastores and flocks both , as is above cleared . he is the fountaine from whom the power of order and jurisdiction in the wholl diocess , is deryved , and the exercise of both depends upon his lordly disposal . now , this is contrare both to the apostles and evangelists their ordinary and extraordinary power , contrare to its very nature in universum , their office being a declarative executive ministerie onlie : and dominion or lordship being discharged to all apostles , and all church officers whatsoever . hence in the d. place , this episcopal pretence , a●…nt the derivation of their lordly grandour , from the apostolick office , fastens a grosse charge of unfaithfulness upon them . . in assuming a power in its nature distinct from what there lord allowed and enjoyned them ( viz. ) a lordly dominion , not a ministerial stewardshipe & service only , & such a dominion as princes of the gentiles exercise , even to have the actus primus of a civil lord-peer , yea chieff-peer , or parliament man. . in debaseing and straitening their apostolick inspection , and carrying ane office incompatible with it , and thus unfaithfully tearing out a parte of their commission . for , in becoming diocesian bishops , they should be fixed to particular diocesses , and therin exercise ane ordinary fixed poever , wheras their commission was to exercise ane extraordinary unfixed ministery towards all the churches , planted , and to be planted . . in setting up up no such ordinare officers to succeed them in this so necessarie a work , but committing the wholl governement to meer presbyters as is said . . in ommiting in all their rules & prescriptions anent church government , & the offices and officers therof , the least intimation of this officer , and giving no rules for either the qualifications or ordination of any higher officer then a meer presbyter , . in express dischargeing of lordly dominion & preheminence among ordinary church officers . now , if this be not a debasing of , and hie reflection upon , these eminent extraordinary church officers , both to make them carry ane office contrare and inferior unto , and inconsistent with ther holy functions , intrusted to them by the lord , and likewayes in their practice to contradict their doctrin in relation to church government , yea and in both their doctrin and practice , to contradict & crosse the lords great commission and instructions , if this be not , i say , a horrid reflection upon their faithfullnes , let any judge . chap. iv. the diocesian prelats office , taks away the peoples right , to call there pastor . this right proved from scriptur and divine reason . it excludes the office of the ruleing elder . some cheiff exceptions of the prelatick party to that . tim. . . ansuered . in the ●… . place . the episcopal government is in this contrare unto the word ; in that it cutts off congtegations from all interest and right , in calling there pastor . for in this government , the ministers mission , call , ordination , and relation to such a people , over whom he is to officiat , flowes all from the prelat . the congregationall eldership have not the least interestin it . hence this power of calling pastores was ranversed by our parliament when prelacie was set up , and the old popish custome of patronages was restored . the prelat sends a man to the poor people as their minister , whom possibly they never sawe in the face . now , this is contrare both to scriptur and reason , contrare , to the practice of the apostolick church . for . even the deacons were looked out , and chosen by the people . act. . . that the apostles might ordaine and lay their hands upon them , and install them in their office with a publick blessing : and if the people were to have so great ane interest in choosing these men ( though even the apostles , who had infallible knouledge of qualifications , were present to ordaine them ) that this trust of disburseing their almes or charitie , might be committed to non but upon their consent & choyce . ergo , a fortiori , people have a far greater interest as to their consent and choyce of the man , to whom they are to intrust their soules conduct unto another world , which is of infinit more worth then all the earthes treasures , and while the are no such infalible discerners of fitt persons to officiat , as the apostles were . if the apostles would not set apart men for this meanest employment , without the peoples-consent & looking them out , how absurd is it , that the highest ordinary officer [ the pastor ] should be sent to officiat in that eminent office with out ther knowledge or consent . wee find the chooseing and sending out of church officers in this hie ministeriall employment , to have been upon the peoples consent and choyce : for act. . the elders or ministers who were ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or church by church , were thus ordained and sett apart to their office , compared with tit. i. . berause ( not to stand here upon the import of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which imports a hand suffrage , and consent of the people , as shale be made good upon the third dialogue and the exceptions of this pamphleter , upon that passage , examined ) this is clear , that this ordination was to be performed in the church , ergo , of necessity , with the peoples consent and choice : and nixt , if the apostles would not ordaine the deacons , but after this manner , much lesse ministers unto such a weighty employment , since in ther faithfullnes the people are ( as is said ) infinitly more concerned . besydes , the very intimation , and litte , of the men out of whom a successor to the apostleshipe in the place of judas , was by god immediatly to be chosen , was with the peoples consent , therfor much more ought this to be in the ordination and admission of ane ordinary officer whose call is mediat and ordinarie . . the scripture doeth clearly hold forth a congregational church & juridical eldership , representing that church . which ( besyes many other reasons add●…cible , and accordingly pleaded by our writ●…ers ) is evident in this , that as the scripture makes mention of greater churches , such as that of corinth , jerusalem &c , who were certanly presbyterial , because , 〈◊〉 they are found , thogh consisting of many officers and rulers , and of lesser societies , yet to be all poynted cut as one church , which must needs import a classicall or presbiterial unitie of these lessesocieties . so the spirit of god doth also●…all these lesser societies churches , in the plural . let the woman beep silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the churches . cor. . . which must needs import the single congregations of that one church of corinth . and moreover , through thes churches rulers , elders , & gouvernours were sett and established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 church by church , that is , throw all particular churches act. . . with tit. i. . for if the church is found to have had both ruleing and teaching elders , rom. . . . cor . . . tim. . . and upon the other hand , if these lesser societies are called [ churches ] it certanly followes that they had ane eldership & rule in them . if ane eldership , and rulers , be allowed to rule and represent the congregation in matters ecclesiasticall , then by necessary consequence it followes , that the call of the pastor and chieff elder and his choice , as most suteable to their condition , must fall within the compasse ofther spiritual authority . finally , the denying of this unto congregations , & the episcopal arbitrarie obtruding of ministers upon them without their call and consent , is in two great points , contrare unto divine reason . . unto that spiritual and near relation , which is betwixt a minister and his flock , ( which we will find this pamphleter after plead ) which is certainly marriage like and very straite . and there being many peculiarduties , which they owe unto him beside others ministers , all flowing from this relation , particularly a special reverence , obedience , and subjection ; these must certanely suppose a voluntarie consent and call , and cannot be bottomed upon the meer will and pleasure of another , which cannot make up this relation , this denying of the peoples right to call their pastor , is contrare unto that iudgment of discretion , that spiritual discerning , and trying of the spirits , which is allowed , yea & enjoyned to the people of god ; if in any thing a spiritual discerning must take place , surely in this especially , to whom a people doe intrust their soules direction and guidance ; if in any thing a christian must act in faith , and not give up his perswasion to ane implicit conduct , and thus become a servant of men , sure it must be , in a mater ofso great weight as this is ? if christs sheep have this for their character , that they knowe the voice of the trew shepherd from the voice of the hyreling and stranger , from whom they will flie , joh. : , . sure their knowlege and consent must interveen , in order to their acceptance of , and subjecton to their shepherd ? if they must not belive every spirit , buttry the spirits , sure this caution and tryal must be especially allowed in this case , that they admitt not a false prophet instead of a trew ? so then the episcopal government , is in this , as in other pointes , chargeable with antichristian and anti-scriptural tyrannie over christs flockes . . the episcopal government is in this contrare unto the word of god ( viz. ) in denying , and cutting off from his administration , and the totall laying asyde of a singularely usefull church officer appointed by christ in his house ( viz ) the ruleing elder . that government which denies and layes aside , any of the great master of the vine yeard , his servants and officers whom he hath authorized and appointed , must needs be highly derogatorie to his glory and contrare to his word ; but such is prelacie . the prelats are like that sloathfull wicked servant who smites and beats away there fellow-servants , while they eat and drink with the drunken . that prelats disoun and exclude this officer , is evident both from their principles and practise . they all deny the divine warrand of this church officer : and where prelacy is established , he is excluded from presbyteries and synodes , and upon the mater also , from the congregation : for they deny and exclude all decisive suffrage there , and take away all authority of congregational elderships , as we seen . now that this ruleing elder , distinct from both the preaching presbyter , and deacon , is appointed by god , our divines have made good from severall scriptur grounds . such as . from rom. : , . where among severall other church officers which the apostle doth enumerat , there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or he that ruleth . here is ane ordinary ruler , distinct from all other rulers , and church officers , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies rule and authoritative power . againe , he is ranked among ordinarie officers , and so must needs be ane ordinary standing officer , yet stands distinguished from other ordinary officers , haveing both a distinct name from all the rest , likewayes a distinct worke , as being diversified from the teacher , the exhorter , and the giver . and moreover , a peculiar direction , as have likewise all the rest . so that from the circumstances of this place , the divine right of this officer , is clearly demonstrate . nixt , that passage is pertinently improven for this purpose , cor. : . where we read of helps , governments , under distinct paragraphes , clearly pointing out ordinary governing church officers , distinct from the elders that preach , and the deacon , and all other church governoures whatsoever . they cannot be governoures in the general , for what doth this among a particula enumeration of officers ▪ these are distinct from helps , distinct from the teaching elder , for he is already mentioned in this same vers . so here is a rule , and government , distinct from all governoures either civil or ecclesiastick , except this ruleing elder , yet set by god in the church under the new testament . but the third and most pregnant passage from which our divines doe demonstrat the divine right of this church officer is that of the ▪ tim. : . let the elders that rule well be counted worthy of double honour , especially they who labour in the word and doctrine . here is a ruleing church officer , distinct from the preaching elder : for here is a general , elders , nixt , we have two distinct branches of these elders ( viz ) the ruleing elder , and the elder that both rules and laboures in the word and doctrine , in the word as the pastor , in the doctrine as the teacher . again they are diversified in two distinct participles and epithets , [ ruling ] is made the marke and characterick of the one ( viz ) ruling only : and [ both ruleing and teaching ] is made the marke of the other , whereby they are distinguished in their nature and office . but in the d. place , the forementioned distinction eminently appears in the discretive [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially ] which is set betwixt these two kynds of elders , intimating that as there were some of these ruling elders who did labour in the word and doctrin , so there were others who did rule and not labour in the word : both were worthy of double honour , but especially the labourer in the word , over and above this ruling . and to this purpose it is well observed , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially , is allwayes in the new testament made use of to distinguish one thing from another . as when it is said gal. : . let us doe good to all men , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecially , to these of the houshold of faith , hereby distinguishing soom that were of the houshold of faith , and some that were not . in which sense it is also used phil. : . and tim. : , this precept , saith p●…scator ( anal : in locum ) he first illustrats by a distribution and comparison of things different and unlike ; for he distinguishes elders into those who were sett over ecclesiastick disciplin , yet so asthey did not publickly teach , & those who did teach also : wherein he clearly gives sentence for us against the prelatick partie , in this point . wee may hence collect , that ther were two sortes of elders at that time ( saith calvin , on tim. : . ) for all were not ordained to teach ; for the words doc manifestly hold forth that some had governed well and faithfully , to whom notwithstanding , the office of teaching was not committed . and trewly from among the people their were grave and good men chosen and approved , who did together with pastores , by commune councell & authority administer church government , and were in some sort , censors for correcting of manners , which oustome ambrose compleans to have worme out of use , by the negligence , or rather the pryde of teachers while they covet to rule alone . the pregnancy of this scripture tramples into the dust the pitiful evasiones of all the prelatists in denying the divine right of this officer : some of which we shall here take notice of , and the confutation of the same , offered by our divines upon this point . some , by ruleing well will have living well , to be understood : but the apostle is speaking of the office of ruling in a church officer , ruling over others , not of ruling over a mans ●…eif in a privat capacitie . neither is the churches honorarium . double honour , double maintinance , due to living well , as here it is allowed to [ ruling well ] and this will say that the minister that preaches not , is worthy of double honour for living well , which will make very harsh sense . some understand this ruleing elder , of the [ deacon , ] but the deacon is no where called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elder , his work being to help , to distribut , not to rule . cor. , . rom. , some would being in under this [ ruler , ] the ancient superannuat bishop ; but this gloss will in honour preferr unto him , the diligent preaching minister , which will wound their cause to death . some , by the [ ruler ] will have such understood as did administer sacraments , but preached not : but paul knew non of these non preaching or seldom-preaching ministers , far less would he allow them a double honoure , who rather deserved the contrary . paul will have all ministers apt to teach , and able to convince . some by the [ ruling elder , ] would have inferior magistrats understood , who were appointed for ending civil striffes ; but the apostle is here prescrybing rules to church office bearers , not civile rulers , and teaching timothy how to cary in the church . againe , they had then no christian civil magistrats , as all doe grant , and for their going to heathens to compose their civil differences , paul himself dissallowes it cor . some againe will have the laboring in the word & doctrine to be nothing else but ane explanation of rulcing well ; but this inadvertant gloss will set asyde my lord bishop as no good ruler . againe , as is said , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , or the word [ especially ] is discriminating , and discretive , distinguishing one thing from another , not explaining one thing by another . if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were thus sensed , what odd work would it make in other places . tim. : . who is the saviour of all men , especially [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of them that believe . this gloss will sense it thus , the saviour of all men greatly believing others yet , by [ labouring in the word and doctrine ] will have a higher degree of labouring as to diligence , understood , yet so as both branches speak of labouring in the word and doctrin ; but ( as the leyden professoures doe well answer ) this will allow double honour to the less-labouring or lazie elder , who deserves rather a double rebuke , the lord requiring the the utmost faithful diligence , of all labourers in his vineyarde . besides that this gloss justles out , and makes superfluous , that clause of the verse viz in the word and doctrine , which according to this exposition , should either have been totally omitted , or added unto both the branches of this sentence . some , to escape the dint of this text , invent yet another shift [ all sort of rulers ; whither civil , ecclesiastick , or domestical , are worthy of double honour ; so they sense the first branch , and say they , this general proposition the apostle might premise to enforce the honour he enjoyns to the labourer in the word , &c. ] but the context fully rejects this gloss , since the apostle speaks not generally of rulers , but of elders that rule well , and of such elders and rulers to all which he allowes double honour . so that this gloss will mak pitiful work , both in allowing the churches honorarium , double honour , or honourable maintinance , to domestick rulers ; and likewayes will allow more honourable maintinance to ministers then magistrats . some woulde , by the labourer in word and doctrine , as distinct from the ruling elder , take in transient visiting presbyters , distinct from fixed preaches ; but where will they shew us any such who were not evangelists ? wee find that meer ordinary presbyters , were ordained for several cities and places as there peculiar charges , whom they were fixedly to feed , act. : . tit. : . act. : . but where find they such presbyters as had no fixed charge . neither can evangelists be meaned ( as dr burnet would gladely shift it in his first dialogues ) the apostle all along speaking of ordinary preaching presbyters . these , and several such like exceptions , the evidence of this text hath long since refuted ; so that we may conclude solidely from what is said the divine right of this church officer , and by consequence the horride sacriledge and usurpation of prelacie , in robbing christs church of the same : and likewise the babilonish confusion , which this antichristian hierarchie hath introduced into our church : both in divyding and maiming the pastoral office , in bringing in offices which the great shepherd hath not allowed , and in excluding and thursting our offices and officers which the hath ordained ; upon which grounds , and upon all the preceeding , wee hope we may now safely conclude the diocesian prelat , existing among us , to be a plant which the father never planted , and consequently as a poisonus weed , to be rooted up . chap. v. that the present prelacie is grosse erastianisme . some arguments against it , under that notion . it excludes and denies all church government in the hands of church officers , distinct from the civil ; contrar to the churches priviledge , both under the old and new testament , which is demonstrat at large . is in many points ane incroachment upon the liberties of the gospel-church , and upon christs mediatorie authority over the same . having thus farr impugned the diocesian prelat , as a pretended church officer . wee shall nixt , offer some arguments against him in his erastian mould , as deriving all his power from the civil magistrat . althogh the office of the diocesian bishop were acknowledged warrantable , yet this will help nothing the erastian prelat , these being very distinct theams and questions . [ what is that species of church government , allowed and commanded in scriptnre ] ? and [ whither there be any inherent church government , allowed her , distinct from that of the civil magistrat ? ] and whither church officers , or the civil magistrat , be the proper subject therof ? that the present prelacie is gross erastianisme , is manifest ; for after all church judicatories were in anno . discharged untill they were authorized by the bishops nominat by his majestie — the disposal of the government is declared to be the crown-right , and inherent p●…rpetual prerogative : and thereupon the bishops are restored , not only to their civil dignities , but to their episcopal function , presidencie in the church and over all church discipline , &c. and it is expresly declared , that there is no church power , jurisdiction or government , in the church office bearers or meetings , but what depends upon , and is subordinat unto the supremacie , and is authorized by the bishops , who are declared accountable to his majestie for their administration . in the act for the national synod , the constituent members thereof , the maters to be treated of , the authorizing of the constitutions as church canons , is soly in the civil magistrat , there work being only to give advice to him , without any decisive inherent suffrage . by vertew of which ecclesiastick supremacie , his majesty puts excommunication and spiritual censures , and consequently the power of the keys , into the hands of persons meerly civil , in the act for the high commission . hence it is aparent , that his majesty as the fountaine of all church government , impartes this authority to such as he pleases , and the bishops are nothing else but his majesties commisioners in the exercise of that ecclesiastick power , which is originally in himself . now , that this erastian prelacie , or church government , is a stranger to the scripture , is many wayes evident . . this erastian prelacie , denyes all church government in the hands of church officers , distinct from civil magistrace : which is ane error fully confuted and largely bafled by all who have written against erastus and his followers , and is contrare many wayes to scripture . i. to that distinction betwixt the ecclesiastick and civil sanbedrin under the old testameet , asserted and cleared by many scripture arguments by our divines , paraicularly mr gillespie in the aarons rode . i. from the institution of that court of elders , supposed in exod. . who were not those elders chosen for the government of the commonwealth , numb . . for this was done at sinai shortly after they came out of egypt but on the day of the d . moneth in the d . year they tooke their journey from sinai to the ●…dernes of paran numbr . . , . and there pitched , when the seventie elders were chosen to relieve moses . they were not the judges chosen by advyce of iethro , for he came not to moses till the end of the first year , or the begining of the second after they came out of egypt ; nor could they be judges , who judged befor he came ; for he observed that the burdine lay upon moses alone . so they must needs have been ecclesiastick rulers under the presidencie of aarone and hur. vers . . who were called up as the representatives of the church of israel , after the judicial lawes were given , chap. . . in this . chapter there is a transition to the ceremonial lawes , concerning the worship of god , and the structur of the tabernacle . deutr. . , , . all grant there a supream court of judges , therfor also the text must be granted to hold forth a supreme ecclesiastick court : for it caryes the authority & sentence of the priests , as hie as the authority & sentence of the judges , & that in adisjunctive way as two distinct powers , each binding respective in their oun proper sphere . . from these judges & officers . chr. . , & : . supposed , & set to their work when the levits were divyded to there charge , who were not tyed to service & attendances in the temple , but to judge & give sentence concerning the law & its meaning : and this saith the text , over israel , coming to them from any of the cities of the land . . from jehoshaphats reformation . . chron. . , , . who restoring the government of the church , did sett in ierusalem levits , priests , chieff of the fathers of israel for the judgment of the lord , & for controversies here is . a court of priests & levits with power of suffrage & thus consisting of ecclesiastick membres . . in ecclesiastick matters , maters of the lord , distinct from maters of the king . for ane ecclesiastick end ( viz. ) to warne that they trespasse not , not only against one another , but against the lord. . all causes of their brethren that dwelt in the cities , were to come to them unto jerusalem . . they have ane ecclesiastick moderator , or president , amariah the chieff priest , over them in all maters of the lord , ●…istinct ( as is said ) from maters of the king. these & many such arguments are made use of by him & others , to clear this poynt of the two distinct sanhedrins , which fully overthrowes this erastian confusion of these two powers & governments . . this fountaining of all church power in the civil , and denying of church government in the hands of church officers , distinct from the civil government , is cross to that distinction of the gospel church her government , from that of the civil power , wich is clearly held out in the new testament . wherin it is evident . that the visible church is christ the mediator his visible kingdome as mediator . and so its officers , lawes , & censures falls with in the compasse of his mediatorie appointment and inspection . matth. . . — & . . joh. . . . cor. . . eph. . , . — . that the gospel church was compleated in her being & essence , both as to rulers & ruled , members & officers , and in rules & directions for the exercise of her government accordingly , when no magistrat was so much as a member of her . — that in all the precepts anent the exercise of this power , it is enjoyned to the church , & to these church officers , as such , with the same freedome & independancy upon the civil power , as at the first , & without the least restriction & limitation , in case of the magistrats becoming christian ; all the grounds made use of in pressing the exercise of this power , being moral & perpetual , & respecting the church her condition as a church , whither the magistrat be friend or enemie . in the d . place , this erastian prelatick mould of government brings in many grosse encroachments upon the liberties of the gospell church . as . denying her liberty to exercise her power & key of censure without the magistrat : contrare to all the new testament instances of the exercise therof with out him . . introduceing a dominion , & arbitrary power upon all her government ; contrare to her liberty & the very nature of her government , which is a ministerial stewardship , not a dominion ; for thus the church is the proper object of the magistrats dominion that being the nature of his power rom. . and the present prelatick church ounes the supreme civil governoure as her chieff church officerer . — . giving to the magistrat qua talis ( for this power in church matters , is by prelats and their adherents aknowledged to be a perpetual croun-right ) the proper & sole decisive suffrage in all causes falling under ecclesiastick cognisance : for prelatists onely meet to advise him in there suprem court or national synod , according to the forementioned act. now , this cutts off all church judicatories ther decisive suffrage as church judicatories , which ( as is cleared above ) they did fully at first exercise of themselves , without the magistrat . . this mould will make the civil magistrat the proper immediat subject of the keys , and impartes all church government to one , who , as such , is not so much as a church member , and impowers him to give out this supposed fountaine power to no church members , or to here enemies at his pleasure , as his majesty gives to persons civil the power of excomunication ? yea it gives him a power , by his oun proper clicite acts , to dispense all her [ external government ] as the law terms it , which ( if we look upon it as including all externall ordinances contradistinct from the internal government of the inward man , & the church invisible ) will necessarely import & include the exercise of both the keys , & all the external dogmaticke , diatactick , & critick authority & power , intrusted to the church representative : which is a meer civil papacie & the grossest of usurpations which the church can be exposed unto , as shall be afterward touched . finally , this will inferr , that children , heathens , yea women , may be chieff church officers and heads of the church too , since they may possesse the crown of these kingdoms , to which this headship and supremacy is annexed . but of this also againe . . this erastian government is a gross encroachment upon christs prerogative over his church . and that in these wayes . . in assumeing a power over the church which is proper to christ only , i mean a magisterial , architectonick power . that this is assumed by this erastian mould of government , is evident ? he who can dispose of government , and governoures of the church arbitrarly , and dispose of all church meetings , and church maters , as he pleases and thinks fitt , hath certanly this power ; but that this magisterial , architectonick , power and dominion over the church , is christs sole prerogative , is abundantly clear by manifold plaine , positive , scripture assertions . to christ is all power given in heaven and earth , matth. . . and he , as mediator , is given to be head over all things to the church , ephes. . , . to h●…m is all judgement ( over her ) committed , john. . . hee it is also who possesses these high tittles , to be the governoure ( over his church ) by way of eminencie , matth. . . that great shepherd of the sheep . hebr. . . the shepherd and bishop of soules . . pet. . . hee is that one master over all church officers , who are but brethren , matth. . , . to us there is but one lord iesus . . cor. . . hee it is , to whom onely the imperiall acts of power are ascribed : as , the giving of lawes to his church , the gospel precepts are his law . gal. . . hee it is who gave commandments to his apostles , act. . . there is but one law giver who can save and destroy . jam. . . the lord is our judge , the lord is our lawgiver or statute maker , the lord is our king , i say . . he it is who constitutes her ordinances , preaching of the word matth. . . . cor. . . administration of the sacraments , as of baptisme , john. . . the lords supper , . cor. . . dispensing of censures , matth. . . hee it is who appointes his officers , prophets , pastores , teachers , ephes. . , . . cor. , . in his name onely all ordinances are dispensed : not in the name of magistrats , or of any mortall . the apostles spake and taught in the name of jesus . act. . , . in his name we are to ask joh. . , . in his name onely ministers are to preach and baptize , matth. . , . . cor. . . in his name onely they are to censure , to deliver to satan . cor. . . in his name only church assemblies are to be gathered , which seems the smallest act. matth. , . ( see jus divinum regim : eccles : appollon : revius . &c. — . this erastian government incroaches upon christs prerogatives , in taking and using the keys against christs donation and authoritie christ is the only lord giver of both the keys , and all their power . but , in this usurped power , the kevs are . divyded , against his prescription , who gave both the keys of doctrine and discipline joyntly to the proper recipients the●…of ( viz. ) church officers . matth. . . this erastian government ●…ches away one key ( viz. of government ) from such to whom christ the great master of the house , hath intrusted both . christ in this donation of the keys , making no mention of the civil rulers , but only of church officers then appointed , who were distinct from the magistrat . hence . the key of disciplin is taken and used against his mynde , by these to whom he hath not intrusted it , which is a great encroachement upon his authoritie . in the d. place , this erastian government encroaches upon christs authoritie over his church , in superadding ane officer to thesechurch officers institut and appointed by him . for in all the scripture rolls of christs church officers , the civil rulers are not found . eph. . , . . cor. . . rom. . , . — . this encroachment appeares in making church officers , as such , imediatly subject to the magistrat in all their spirituall administration , which is a hie censure of the primitive exercise of this power independantly , as we shal shew . ▪ in exeeming him from all spiritual subjection unto , and censure by , church rulers . for where , ●…pray , shal we find the magistrat excepted , and the hi●…hercivil powers , if within the church , from christs lawes and rules anent subjection to church censures and to his spiritual office bearers intrusted therewith ? chap. vi. erastianism denyes the compleat constitution of the apostolick church in point of government . removes the scriptur land-markes , set to distinguish the civil and ecclesiastick powers , which is cleared in several points . it is lyable to great absurdities . in the th place : this erastian government presumes to impeach the primitive apostolick church , her compleat constitution and faithfulness of administration in relation to government , and makes here to have had but a defective maimed constitution and authority thereanent , while the exercise of the civil power in her , was wanting . which charges a gross deficiency upon christs prescriptions in relation to her lawes and officers : which are found in scripture , very full , and suited to her state and condition in all times until all the elect be made up , and here warfare is accomplished ; and consequently , it impeaches christs saithfulness and authority as mediatour , whose proper work this holy constitution is . this erastian prelacy takes away all the scripture landmarks and limits , which are fixed therien by god , to distinguish the civil and ecclesiastick powers and governments , and makes them every way the same , in all things wherein scripture and reason do distinguish them , both as to their nature and acts , and likewayes as to their causes . . as to their nature , this erastian government doth confound them . . in that it makes the church and commonwealth , the political and ecclesiastical societies , one and the same , which are formally distinct . it being a visible profession that make a church member , and outward habitation and subjection to the civil power , that makes a subject ; which may be where there is no profession , and consequently no church-membership . for in this mould , the kings government civil , is church government , for it is his government as king , in which capacity this ecclesiastick supremacy is his prerogative , and his ecclesiastick government is also civil government , for it is his government as the supream civil magistrat : and thus the church , respected by his government , is the common-wealth , & vice versa . . this confounds the officers of church and state , which the scriptur doth aboundantly distinguish . for , as is said , the church had all her officers of christs appointment , when no magistrat was a member thereof ; and on the other hand , common-wealths had all their civil rulers , before they became churches ; but in this erastian prelacy , this order is confounded , the chief officers of this church are the magistrats commissioners to church and state ; whereas church officers are given by christ as mediatour to his church as a church , cor. : ver. . — . the actings of civil and ecclesiastick authority are thus confounded , spiritual church rulers act onely in spiritual matters by gods appointment , and civil rulers there immediat proper acts are only in matters civil . but here church officers are parliament commissioners , and civil rulers in the high commission do excommunicat . againe in the . place : this erastian prelacy confounds these two powers in their causes , which are wholly diverse . . the efficient cause is diverse , god as creator , is author of magistracy , rom. . but christ as mediatour appoints church government , matt. : . but here , the magistrat qua talis , is a suprem church ruler ? and thus is supposed to have his power from christ as mediator and head of his church : which is ane opinion fully confuted by those who havewritten against erastus , particularly mr gillespie in the aarons rod. . they differ in the material cause , the matter on which the two powers do act , are diverse : ecclesiastick power doth act in the exercise of the keys , the administration of the word and sacraments , having this for its proper object and matter . the civil power consists in the civil and secular sword ; the one reaches the inward , the othere the outward man. but in this erastian prelacye , the , sword and keys , are made one , promiscuously used , and put into the same hands . . the two powers differ in their formal cause : the civil power is put forth in political punishments , the ecclesiastick in spiritual censures . but here , the same power is the first radix and fountaine of spirituall censures , and civil punishments , and gives them their formal essence and being , as such . finalie . the proper immediat end of civil power is the temporal , external , political peace of the commonwealth . rom. . , . . but the proper end ofecclesiastick power , is the churches spiriual good and edification as such , matth. . . cor. . . . cor. . . and . . but here , the magistrat quatalis , being the churches head , these ends are confounded . these and several such like arguments are made use of by our writers against erastus , which doe fully evince the unlawfulnes of this erastian prelacie . whosoever shal peruse apollonius his jus majest : circ : sacr : the jus div : regim : eccles : the aarons rod , wallaeus against vtenbog : and such like , will find this abundantly clear . to sh●…t up all with one word more . ther are these . horride absurdities , in relation to church government , which the premised mould of this erastian prelacie will necessarly inferr . . that a man may be borne , not only a church member , but a chief church ruler : nay , that a heathen , and a man that never professed the true religion , but lives and dies ane ingraind enemie to it , and so hath neither mater nor forme , of church membership , may be a chieff church officer . for his majesties present authoritie herine ( acknowledged by our prelats , and which is the fountaine of their power ) is the proper croune dignitie of all that ever shall possesse and wear it : and so here is a monstrous church officer , who . hath no qualifications of any church officer whom ever christ appointed . . a church officer who is not set in the church ( which is the essential marke of all church officers . cor. . ) for that supposes he must be a church member a d . absurditie is this , that children and women ( who may have a lawfull lineal right to the croun ) may be church officers , yea the fountaine of our prelats authority , and of all their under●…ings , and the chieff governoure of this church ; and thus , they who are forbidden so much as to speak in the church , shall be chieff church rulers , and likewayes such as have not the use of reason . . tim. . . cor. . , . — a d. absurditie is , that the church government upon earth may be monarchical , and that one man may be her supream head , legislator , and architectonick monarch and ruler , for aquatenus , ad omne , valet consequentia . upon the same ground that the suprem civil ruler is chieff head and ruler over the church in his dominions , the church in all other places , being a body of the same nature , should the christian church be contracted within his dominions , he were her supreme universall head ? and it were so , if his civil dominion should be extended over all the churches : by this same reason of his headship over one , he may be head over all , and exercise ane arbitrary at least a legislative power over all her ordinances and officers . and if this will not clearly set the popes treeple croun upon his head , and disowne all that ever the protestant churches have writen and acted against his blasphemous supremacie , let common discretion judge , ambrose ( epist : . ad valentinianum imperatorem ) saith , noli gravare imperator , ut putes in ea quae divina sunt , aliquod imperiale jus habere , opliticorum tibi munerum jus concessum est , non sacrorum . grieve not o emperour , so as to think that you have any imperial authority over these things which are divine , the right or authority of politicall offices is committed unto thee , but not of sacred . chap. vii . the informers deceitfull shifting and obscuring the true state of the question anent episcopacie , and flinching from the point debatable , discovered severall wayes . he declines a direct pleading for prelats civil offices , yet offers some arguments defence therof : wherin his prevarication , and contradiction to himself , is made appear . to come now to examine what this new dialogist , hath produced in defence of the present prelacie established amongst us , and to examine his answers to our plea against it ; we shall not stand upon the trifling debate about the personal good qualities of some that have been prelats , with which hee prefaces this dialogue , it being altogether extrinsick to the question anent the lawfulnes of the office it self , and would be no argument in our case against him , as this man cannot but acknowledge , else hee must give up the cause , upon his concession of the unquestionable eminent pietie , and integritie , of many burning and shining lights , who have been the lords constant witnesses against prelacie . that which is here mainely considerable , is his prevarication in stating the question anent prelacie , ( viz. ) [ whither the ancient bishopes had a superioritie over other ministers ] wherin he utterly ●…ches away from the pointe debeatable . . in making this the state of the question [ what bishopes were in the primitive church ] wheras the true state of our question , is , whither the prelat now existent in this church , be a scripture bishop and consonant therunto , or , ane officer appointed by christ in his house , yea or not . and not whither there have been bishops , or such as we now have , in the ancient church . the question is not of the mater of fact , but of the right , yea and the divine right of the present prelats in relation to their power . . in stating the difference betwixt the bishop he pleads for , and the pastor , hee smoothes it over in this general , [ whither there have been such bishopes , as have had a superioritie over ordinarie ministers ] but doth not explaine what that superioritie is which he pleads for , whither of order or jurisdiction , or both ; whither specificall , or graduall ; whither a superiority of meer presidencie , or of principality ; the [ episcopus preses , and princeps ] sharing in this general name . dolus latet in generalibus : since there have been various superiorities , de facto , he should have particularized that superiority which he undertaks to defend . . his doubter suggesting [ that they were not lord bishopes ] he must needs make him referr to . pet. . . discharging to lord it over gods heritage ; but how poor is his evasion from and solution of this difficultie , in starting this notion [ whither there have been , de facto , bishops with a superioritie over presbiters , or bishops who had civill dignities in ancient times ? ] the pinch of this debate lying in this , whither the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or lorship ] discharged in that scripture , will not stryke against such a superiority or dominion , whither in ecclesiastick , or civil rule , as our prelats now assume ? and not what sort of superiority in ecclesiastick , or civill government , prelats have formerly had . the present prelat existent in scotland , having such a dominion over church judicatories , and likwayes in civils , as is above exprest , and derving all his power from the magistrat in ecclesiastick , as well as in civil rule , he should have stated his question thus distinctly , and then fenced for his great diana . but the man probably found this a taske which be durst not undertake : which appears immediatly after , in his declining the debate anent the bishopes civil rule , telling us , [ that he will make it none of his worke to debate with us , their acting in civil affairs , sometimes ] but . since he undertaks the patrocinie and defence of episcopacie now established among us , and in his preface professes it his designe to prove it lawfull , and therby to take off one of our arguments for withdrawing from conformists , and it being likewayes certaine that the present prelats are civil rulers . he must either undertake this debate , or acknowledge them unlawfull pro tanto at least ? and that he proves but a maimed pleader for their present office , and falls short of a great part of his designe in this pamphlet . . he pitifully snakes away from this debate also , in min●…hing their state-medling , thus , ( viz. ) their acting in civil affaires sometimes , which may be said of any man or minister , his rare transient , occasional , accidentall or privat actings , and even in domestick affairs . but cannot this man distinguish betuixt this , and a stated official acting , 〈◊〉 constituent and constant members of civill judicatories , as prelats are according to our lawes , and that even ex natura officij as they are prelats ; sure , he cannot distinguish the mountaine from the molchill , that cannot see a difference betuixt these . either this informer must account the prelats present state actings lawful , or not ? if he account them lawfull , then he falls under a three fold premunire in this point . . in de●…lyning the defence of one of the prelats unquestionable legal privileges ( disouned by presbyterians , and by him esteemed lawfull ) notwithstanding of his undertakeing to plead for them . . in undertaking only tos plead for their acting sometimes , which ( as i said ) i far from the point and matter of fact , which he must defend . . in confessing at the foot of the page [ that church men should not needlesslie , or of choice , intangle themselves in these incumberances ] wherin he palpablie contradicts himself as to his scope . for doe not our prelats of most free choice and deliberatly assume state imployments ? or are their shoulders burdened against their will with these state honoures ? besydes , he cites . tim. . . in acknowledging this intanglement in wordly affaires , to be unlawfull in church men ; the text sayes , no man that warreth entangleth himself in affaires of this life . now , if this text discharge universally , and absolutly , a ministers intanglement in wordly affaires , how comes he to foist in his limitation of [ needlesly , or of choice ] where is this limitation in the text ? if all intanglements or in cumberances , as such , be unlawfull , as is here expressly asserted , as being inconsistant with the nature and importance of the ministers spirituall function , which requires the greatest abstractednes from all worldly things , and the mans constant waiting upon , and giving himself wholly unto the things of god ; then surely whither he intangle himself by choice , or not , it is still ane intanglement , and consequently sinful ; his acting deliberatly is butane agravation . againe , since he maks ane intanglement of choice , to be a needles intanglement , and consequently sinful , he must needs acknowledge that such is the present prelatick medling , which , as is said , he cannot deny to be most deliberat and of choice . but nixt , if he account our prelats state-actings unlawfull ? then . why doth he not interminis acknowledge so much , and not lisp it half out ? . why doth he alleadge something from scripture precedents to prove it warrantable ? but let us hear his scripture arguments wherby he would prove this state acting lawfull . his first reason is [ that the jewish sanhedrin made up of the sevinty elders , moses assistants in civill government , did consist partly of priests ] where . wee see he overstraines his point , and overstretches himself in his pretended proofe , for the these he undertaks to prove , is , [ that church men may act in state matters , though not of choice , and so that it be sometimes only ] which he cannot but distinguish from a constant official medling , if he speak sense . and to prove this , he brings ane instance of priests under the old testament-dispensation , their being constituent members of a civil court ? now , how doe these quadrat ? were not these priests to act deliberatly and of choice ? if this prove any thing at all it will prove that ministers ( as being such members ) may deliberatly and of choyce involve themselves in civill affairs , which this man holds to be discharged . tim. . . and so this reason , because proving too much , and beyond his assertion , proves just nothing . . as we cleared above , the difference betuixt the civil and ecclesiastick sanhedrin , and that those sevinty , mentioned in the . numbr . who were chosen for the government of the commonwealth , are distinct from those mentioned exod. . who were ecclesiastick and not civil officers ; so it is more then this informer hath offered proof of , that there were priests in that civil court , since as is said , the two sanhedrins civil and ecclesiastick , did consist of distinct members , and there was not one sanhedrin only , as this man seems to suppose . but . though the concurrence of some preists in that civill court , were granted , our writers have abundantly cleared the inconsequence of any argument drawn from that instance as to this point , in that though the civil and ecclesiastick sanhedrin , were distinct originaly , yet the judiciall civil law being given immediatly by god to the jewes , as well as the moral and ceremonial , the priests by consequence , under that dispensation , had a most necessary interest as to its interpretation & decision in many cases , for the law was to be sought at their mouth . the difference of which condition of the jewish , from that of the christian church ( spread over the world , and in countreys where are different moulds of civil government and lawes , and which are not tyed to that judicial law ) doth cast the ballances and overthrow his argument . as for that of deutr . . wee have seen how it holds out a twofold sanhedrin which had distinct members , acts , and objects . in a word , if his argument from this instance were good ( upon his supposition that priests were members in that court ) it would prove that christians could not have a lawful civil supreme judicatorie , unles ministers were constituent members thereof ? and that ministers were essentially & necessarly ex natura officii ( as these priests ) constituent members of civil judicatories ? which is more then he dare assert , and the absurdity thereof is above cleared . his d . ground is drawn from [ the examples and instances of eli the priest who judged israel fourty years , and of samuel the prophet , who , though lent to the lord from his birth , yet went in circuit yearly judging the people ] but . the force of this reason leaning upon ane example meerly , of church officers under the old dispensation , and the gratis supposed imitablenes thereof , it is ( like the other argument ) very unsound and lax . he will not dare to averr that every deduction a facto ad jus , is sound ; all scripture examples , are for our improvement , but not for our imitation . even good and laudable acts of the saints , are of this nature , many of them . some were heroical , as elias bringing fire from heaven , which the lord discharged james and john to imitat . phinehas his act , he will say with his master the surveyer , was of this nature . some acts did flow from ane extraordinarie emergent of providence , and a call flowing therefrom , as abrahams attempt to offer his son , israels borrowing from the egyptians and not paying . some acts had their issue from a ●…ansient and occasional junctur , procuring a necessity pro tunc , as pauls preaching gratis , and working with his hands . some acts were to confirme a special extraordinary call , so our lords fourty dayes fast , and that of moses his tipe . now , to conclud from the premised instances , the lawfulness of these acts ( viz ) sacrificing children , borrowing and not paying , the popish quadrantum &c , this informer will grant to be very poor and childish sophristrie , yet such is his reasoning here . . divines doe tell us that these examples only are imitable , whose ground and scope are of a moral nature , which the persons did , as saints or christians : such are all examples of morall standing duties enjoyned in the commands . they tell us . . that there are two rules necessarly to be observed ( and which this informer must of necessity grant ) as to a conclusion , ab exemplo ad factum , or a facto ad jus , which cutts the sinnews of his argument here . . no example which crosses a morall precept can ground a rule , for this would make the rule crosse it self . and to bring this neer the point in hand , i will shew , that this informer fights against himself , and must needs admitt this answer , from the very mould of his argument : for he thinks to imforce the instance from samuel his civill actings , by telling us that he was lent to the lord from his mothers womb : which will say , according to his pleading , that a man though singularly devoted to god in the sacred ministry , yet may deliberatly and of choice become a civil judge , yea a supreme civil judge ; and then i would know , how he will reconcile this with the great gospel precept tim. : . which himself pleads as discharging deliberat medling in civil affairs , because the sacred ministery is a warfare , or a dedication of the minister to the service of christ ? and what will he say if one shall argue thus , if a minister , though dedicat to the lord from his mothers womb , may notwithstanding become a civil judge , then the ministry its being a warrfare under christ , cannot hinder a mans medling by choice in civill affaires , which notwithstanding he denyes : so that either he must disown this instance , or his sense of that gospell precept . but of this againe . . no examples of acts done from ane extraordinary calling & gifts , are to be imitated by such as have neither the one , nor the other . wee will find our informer afterward grant this in relation to the apostles , & that there are many things depending upon special emergents that are not imitable in them . and if he should deny this rule , as he will contradict himself , so he will not evite a great inconvenience from the fact of phinehas , from ehud , &c. incase some person of a boistrous heart , and unruly hand , should plead these instances to offer violence unto him . be side , if this rule be not admitted , he will brangle the boundarie and limits of different ordinary callings , ( and relations by consequence ) which the god of order hath fixed . the examples of magistratical or ministeriall duties , obliges not privat persons to ane imitation ; the apostolick acts of working miracles , giving the spirit by laying one of hands , universal unfixed preaching ( he will grant ) are not imitable ( as neither the peculiar duties of relations among privat persons , doe obleige every one ) because these extraordinary gifts and callings are now gone : and so say i of these examples of eli , and samuel , who are by all sound divines ranked among the judges whose call and office is acknowledged to have been extraordinary ; god keeping at that time the regal rights in his own hand . , befor he set up any fixt ordinary rulers and kings , and creating , & calling extraordinarly , his owne deputies in the government , sometimes out of one tribe , and sometimes out of another , whose authority died with themselves and admitted of no succession . wherefore gideon told the people that god was their king , and refused that office when offered ; and the peoples guilt in wearing of this holy immediat government of god himself , and desiring a king , is aggravated from this , that they had rejected god who was their king. so that his argument from these extraordinary instances , is wholly inconcludent ; it being from ane extraordinary , to ane ordinary calling , from ane extraordinary factum , to ane ordinary jus ; which is consequence we will find himself afterward disown . and if he straine these instances , they will prove too much , ( viz. ) that ministers may be kings , or supreme civil judges ; which i believe he will not adventure to plead for , since what ever thanks he may merite for this from the pope , yet royalists will allow him none . if , in a matter so plain and evident , it were needfull to adduc testimonies of writers and commentators ( as this informer doth to no purpose ) how harmonious would their consent appear unto this truth . the english annot : in their preface upon the book of judges , will tell him that the judges were not ordinary magistrats , but extraordinarly called of god in times of great extremity &c. and in their preface on the first book of samuel , they shew , that it containes rhe history of the two last judges , eli , and samuel , and of saul the first king of israel . and upon that place , chap. : , . anent samuels judging of israel , notwithstanding of his being lent to the lord from his birth , chap. . they will inform this informer [ thatas thiswas the jurisdictionof a judge , whichgod called him unto all the time of saul , — so , he was quo bound by his mothers vow , chap. . whereby he was devoted to the service of the sanctuary , to continue his residence there , both because god had forsaken it for the sins of the priests , and also , because the lord himselfhad taken him off from that levitical service , and called him to another imployment , namely , to be a holy prophet and a judge over his people , which places he could not discharge , if he had been confined to a settled place . ] the du ch . annot : in the argument of the book of judges , describe them [ to be such persons , not ( who administred the ordinary function of judges among the people , as the word is other where taken , but ) whom god now and then as the state of israel required , sometimes out of on tribe , sometimes out of another , extraordinarly raised , called , and with his spirit of wisdome and couradge endewed &c. in the argument , of the first book of samuel , they shew that therin is described the government of samuel as judge over israel &c ] so that until our informer shall instruct the prelats extraordinary call from god , and also their extraordinary enduements for civil government , these instances of eli and samuel , will not [ in the judgment of these divines ] afford them the least shaddow of warrand for there civil offices . so this man may be ashamed that he ever mentioned such an argument . finally , that hee is in the breers of a contradiction here , is ( as is hinted ) evident , in that to prove that church men should not ofchoice medle incivil affaires , he gives this reason , for , no man that warreth intangleth himself with the affaires of this life . . tim. . . now , if this [ for ] or illative here , signifie any thing , and be not nonsense , this he must be supposed to hold , that , this text forbids church men all deliberat medling in civil affaires . but will he dare to say that samuel and eli their judging of israel was not deliberat and of choice , ergo , it was sinfull by this rule ; yet he pleads for its imitablenes as lawfull ; though a deliberat involving themselves in civil government , yea a supreme rule ; and thus holds it not cross to this gospell precept . so that to escape this scylla or charybdis , he hath no imaginable refuge but one ; ( viz. ) to assert with us , their extraordinarie calling for what they did , and that singular old testament-dispensation under which they stood . but then he must quit his plea for prelats civil imployments from this instance , and confesse it to be inconcludent . but for the new testament times , he tells us . how much bishops were employed in civill affairs , when emperours became christian , as smectymnuus confesses . but . since he pretends scripture instances under the old testament , his new testament instance is very apochryphal and heterogeneus therunto , being of bishops medling three or four hundered years , after the canon of the scripture was closed . humano capiti cervicem pingere equinam . but his new testament precept . tim. . . chased away the instance of bishops medling in civill affaires , three or four hundred years forward . nixt , i would know whither our informer holds these bishops medling in secular affairs , to be lawfull or unlawfull ? iflawfull , and consisting with their calling ( which he would seem to insinuat in telling us , that saravia defends at large , ( even simply and absolutly ) church mens medling in state affaires ) why then doth he tell us in the nixt page that the fathers compleaned of this as aburden ? sure they were very froward to fret under a peece of lawfull imployment . if it was unlawfull , or a deliberat sinfull intanglement , why obtruds he it upon us as a regular precedent ? and what will smectymnuus acknowledgment of the factum import , to infert his , or our acknowledgment of the jus . he tells us likwayes , that ancient councells [ upon the ground mentioned , . tim. . . of a ministers sinfull intanglement ] discharged them to follow militarie imployments , or to take ferms &c. hence i inferr , then these councels held , that deliberat medling in state affaires , ●…or worldly incumberances , is inconsistent with a ministers calling , and a sinfull intanglement discharged in that text ; for since they discharged militarie employments and ferms upon this ground , they doe consequently discharge all such intanglement . for , a quatenus , ad omne , &c. this he cannot but grant . and from hence i infer , two things against him . . he setts these councils by the eares with his scriptur instances . for since they condemne these formentioned civil employments upon that ground , tim. : . as a sinful intanglement in a church officer he must either say , that they condemned these old-testament instances of the priests , of samuel and eli , as sinful : or else acknowledge , that they held them ( with us ) to be extraordinary , and no regular precedents . . it will hence follow , that these councils doe condemne saravia , who ( he tells us ) doth at some length defind church mens acting in state assaires . and saravia condemnes and disputs against these councils ; and then , it will be a pussing problem to him , to which of them he will adhere in this contest ; since he holds , with these councels , upon that ground , tim. : v. . the unlawfulness of ministers deliberat involving themselves in civil affaires , it seems be quites there great advocat saravia , and all his pleading upon this point ; for he tells us of no limitation in saravia his pleading for ministers meddling in state affaires . as for what followes in this page , he obscures and shifts the point here inquestion , in saying , that it is hard to call it simply unlawful , and in every case , to medle in these things . we know there is a lawful concional medling , & also in way of ministerial advice , unto the magistrat in order to the satisfaction of his conscience , the ministerial direction whereof is the pastours work , at whose mouth gods mynd must be sought , and likewayes by way of ministerial testimonie against what is sinful in state rulers , which is all that our principles do own as to ministers interposing in state affaires in our late times ; but he that cannot distinguish this , from accnstant official medling as a civil iudge , and constituent member in civil indicatories , is very blinde ; and as stupid that man were , who could not distinguish this from the privat domestick care mentioned , tim. : . which is a part of that eiconomie founded uonp the law of nature , and competent to a minister as a master of the family , who is to govern and rule his house under that notion . yet we must here tell him , that gods allowing the minister his honorarium , or maintenance , is for this very end , that he may not by any overstretch of the domestick case , be taken off from his holy imployment . here , we shall offer to this informers grave judgment , the reasons of the assembly . sess . against the civil offices of ministers . [ . christs notable example luk. : . refusing to deal in a civil cause ; ministers are his ambassadours sent by him , as he was by the father , joh. : . joh. . he would not sentence that woman who deserved death . . civil rule is discharged to apostles , matth. : v. , . not only supreme which is competent to princes , but subordinat also : citing that passage of bernard to eugenius , lib . apostolis interdicitur dominatus , ergo , tu tihi usurpare aude , aut dominans , apostolatum aut apostolicus , dominatum dominion is discharged to apostles , go thou therefore and dare to usurp to thy self , whither the apostleship , if holding a civil dominion , or being apostolick a civil dominion . where theyrefute the ordinary episcopal & popish evasion as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . that ministers having given up their names to this holy warfare , they ought not to be involved in things of this life , as the law denyes this to souldiers . c. d. lib : . t it , so the apostolick law , tim. : . this work tobe heavier then that any man can be sufficient for it alone cor. : . hence ministers are called watchmen , labourers , souldiers , fishers , &c. . the apostles , for all their extraordinarie gifts , were not fit for serving tables and preaching the word both , act . although these were both ecclesiastick functiones ; therefore farr lesse can any minister now assume both ecclesiastick and civil offices . gregorie the . ( cited by gratianin decreto dist : — cap. singula . ) proves that two ecclesiastick offices are not to be committed to one , from that place of the apostle rom. : : . as it is unbeseeming that in mans bodie , one member should act the part of another . the th . of the canons called apostolick , appoints that the bishop or presbyter assuming civil places , be deposed ( which will make fearfull mass●…cre among our prelats , that day the parliament rides ) so can. : and . cyprian . lib : , epist. . sayes , that long before , it was appointed in a councel of bishopes , that none appoint in his testament , one of the clergie , a tutor or curator , quando singuli divino sacerdotio honorati , non nisi altari & sacrificiis , precibus & orationi vacare debent . since every one honoured with the divine priesthood , ought not to attend but to the altar and sacrifices , to prayer and preaching , for it s written , no man that warrs &c. clemens the . ( whom many make bishop of rome , and out of whose writings , the defect of ecclesiastick history after the actes of the apostles , they affirme , must be made up ) in the epistle to james the brother of the lord , whom they make a bishop , hath these words , neque judicem ▪ aut cognitorem secularium negotiorum , te ordinare vult christus , ne praefocatus presentibus hominum curis , non possis verbo dei vacare , & secundum veritatis regulam , secernere bonos a malis . impietatis tibi crimen est , neglectis verbi dei studiis , sollicitudines suscipere seculares . that is , neither will christ ordaine thee a judge and arbiter of civill affaires , lest being involved in the present cares of men , thou be not able to attend the word of god , and according to the rule of verity , to separat the good from the evill ; it blotts thee with the crime of impietie to take up secular cares , neglecting the studjes of the word of god. synesius , bishop of ptolemais , cited by lipsius in politicis , said , that it is unlawfull to joyne the civill power with the priesthood-nam hoc esset miscere non miscenda , hoc est sacris civiliaconfu●…dere . for this were to mix together things which cannot be mixed , that is , to confound civill maters with sacred . see severall others cited by the assembly , and recorded in the historiamotuum , pag. , . where there is ane answer to the objection drawen from augustins practise , and from that of . cor. . . the informer comes nixt ( page . ) to his defence of the episcopall office it self , but still goes on in the mist of confused generalls , never condescending upon the nature , power , and extent of the diocesian bishopes office , as it is now established by law . however , let us remember that our present prelat is , according to our law [ ane ordinary church officer , assuming the government of some hundereds of congregations , as monopolized in him , and conveyed according to his pleasur , unto the ministers therof ; having sole power in ordination , and jurisdiction , and a negative voice in church judicatories , & whose proper worke is ruleing only , not feeding by doctrine ] this is the bishop which all his pleading must be commensurat unto , else he but beats the air. . the doubter alleages [ the unlawfullnes of the episcopall office for want of ane expresse warrand for it in the word ] to which he answers [ by granting that this will prove it to be not simply necessare , but not unlawfall , since it may be lawfull and expedient as falling under some generall ; as the command of decencie and order , will warr and a moderator and clerke , although this be no where commanded . that many learned men have thought prelacie lawfull , though not commanded , nor warranted by any particular scripture precedent , nor yet prohibited , but left to christian prudence at it is found expedient and conduceing to the good of the church . ] to which i answer . . he grosly mistaks the import of these relatives , a command , and the necessitie of a thing flowing therefrom , when restricting it to ane expresse warrand or command : there being many things necessarie , necessitate precepti , which have no expresse warrand or command . divines doe tell us , that scripture commands are either immediat , or mediat ; the immediat , are either explicit , or in expresse terms , enjoyning a thing : as [ honour thy father and thy mother ] or implicit , holding out , either that which is comprehended in the command , as suetable midses leading to the dueties enjoyned , or deduced by consequence from what is expressed ; as ministers preaching is deduced by consequence from the command thereanent which the apostles got●… : the circumstances of the command pointing out this to be a perpetuall duetie of church officers . againe . there are divine commands which are mediat , comming mediatly from god , but immediatly from men , by a determination of the generall divine principle , and ane application therof to particulares : which they illustrat by that passage where paul sayes , to the rest speak i , not the lord , applying gods generall command anent divorce , to the corinthians particular case . there are likewise [ mediat accidental commands , ] deduced from gods generall rule , upon rare transient occasiones , yet necessitating to such a determination : so the abstaining from blood and thinges strangled , was enjoyned ( act. . ) to the gentiles , and as necessarie upon the ground of charitie when the use grew scandalus , although the law hereanent was abrogat , as being originallie ceremoniall . hence we may inferr , that this informer in denying the necessitie of what is commanded only under some generall head , cutts of from the categorie of things necessarie , all the duties in the decalogue , which are subserviant to the duties expressly named : and thus destroyes the spirituality and extent of the law , acknowledged by all divines ; yea cuts off all necessarie scripture consequences , and duties founded therupon : as ministers preaching the gospell , administring the seales , infant baptism , womens receaving the sacrament , the christian sabbath &c. but ( to come neerer him ) in the nixt place , i suppose this man will not deny , that there are many things sufficiently discharged , and consequently unlawfull by scripture rule , because theyare not commanded either mediatly or immediatly , and that all ordinances of worship , sacraments , and the substantialls of government also , doe require clear divine commands and institutions , by the acknowledgement of all protestant divines ; so that the not commanding of any part or supposed ingredient therof , is a sufficient discharge , discovering the thing superadded to be sinfull . not that which seems good unto thee , shalt thoudoe to the lord thy god but what he hath commanded , thou shalt add nothing thereunto , nor diminish from it . adde thou not to his words lest he reprove thee , and thou be found a liar . in vaine they doe worship me teaching for doctrines the commandements of men . see , deut . . . prov : . . rev : . . deut : . . isay. : . these scriptures do clearly fortifie this principle : otherwayes if he deny this , he will open a door to all popish superstition , yea & deny the very definition of it assigned by all sound divines , in calling it , ane opposite extrem ( in the excess ) to true religion , adding to gods worship beyonde what is commanded . our lord reprehended the pharisees their washing of hands befor dinner ( a decent ceremonie in it self ) as simply unlawfull , when they made it a point of religion , because it was beyond the command . that text isay. : . in vaine they worhsip me , teaching for doctrinés the commandements of men ] is applyed in this case unto them . our answer to the papists demand [ where finde we their bastardsacraments , and other superstitiones discharged ] is , that they are discharged as sinfull in gods worship , because not commanded : should they rejoyne with this man , that this will prove them to be not simpy necessarie , but not unlawfull , upon the ground which he alleages , let him conjectur what his answer would be , and correct himself . for the substantials of government , he cannot but grant that they fall under the same consideration ; it being most certain , and universally acknowleged , that the scripture layes down rules as to the excercise of both keyes of order and jurisdiction , the officers and censures of the church . nay , himself asserts page . . that the substantials of government and policie of the church are utterly necessarie and unalterable . now it being thus , the question is [ whither the diocesian bishop , or episcopal government , be among those things which must either have a clear scripture institution or warrand , or else is to be rejected as sinfull and unlawfull ] that the diocesian bishop is such , i prove it thus : the bishop which he pleads for , is supposed by him to be a church officer distinct from , and superior to a pastour or presbyter , haveing a distinct worke , ordination , and qualifications ; therfore , say i , hee must either have clear warrand or institution in the word , or hee is unlawfull . the consequence leans upon these clear scripture grounds . . this officer cannot but fall in among the substantials of government , wherin the scripture is full and perfect ( as himself acknowleges ) so as to make even the man of god , perfect : it is full in setting down all administrations relating so the key of order , as prayer and thanksgiveing , . tim. . , . . cor. . , . singing of psalmes , preaching of the word , publick reading of it , and cathechiseing , falls within the compasse of christs commands and regulations , collos. . . . cor. . , . ephes. . . . cor. . . matth. . , . . tim. . . hebr. . , . so doth the administration of sacraments , baptisme and the lords supper , matth. . , . . cor. . . and as these administrations of the key of order , so all the administrations relating to the key of jurisdiction or discipline , falls under christs clear institutions . such as ordination . tit. . . . tim. . . the dogmatick power , as to ministeriall judgeing of doctrine . act. . the critick power , as to the publick rebuke and purging out of the scandalous , and receaving of the penitent . matth. . , . . thess. . . compared with matth. . . john. . . so the diatactick power , in relation to ritualls and and alterable circumstances , is clearly asserted and rules laid downe anent its exercise cor. . and as the administrations , ordinances , and acts of church government , so the administratores , officers , yea and courtes falls under clear scripture warrands and institutiones . pastoures , doctores , elders , deacons , their severall works , the greater and lesser church judicatories , have their clear warrand , . tim. . . matth. . . act. . . cor. . . ephes. . now let this informer shew me a reasone of this distinctnes , if not to point out all the substantialls of government ? and if it be lawfull to add any new officers , or administrations , or ordinances , to these expressly warranted ? he dare not say but is unlawfull ; therfore say i , upon the same ground , that hee shall acknowledge this to be unlawfull , this eminent officer , the bishop or arch-bishop , must either produce his warrand and institution , among the forementioned rules , or he must be holden unlawfull . . the scripture coming this length in the forementioned condescendencie in point of church government , as to ordinances , officers , lawes , censures , courtes &c , it must needs amount to determin some species of government , and presbitery , and episcopacie , being of contrary moulds , it must needs appointe and authorize the one , and discharge the other . for all church offices and officers have a positive institution . . cor. . . god hath sett &c. ephes. . . god hath given &c. rom. . , . the office not given is not a gift of grace . and surely the command [ not to add to the word ] includes a command not to add new spirituall officers , who must have a new work &c. and the bishops authority must either be comprehended among the rules anent these officers enumerat , and the exercise of their power , or he is an●… apocriphal officer and unlawfull : or he must say we may add new officers , and offices , and institutions in poynt of government , to these contained in scripture ; and so our divines argument against the pope , from the scriptures silence anent him , in its enumeration of officers , is naught . . christ exercising ane external visible kingdom over his church visible , and all church officers , and their administrations , being in his name and authoritis as is above cleared , every church officers mission and warrand must be found in his word , other w●…yes he runs unsent , and cannot expect his blessing ; all that come be for him , and anticipat his call , are theeves and robbers . . all christs officers , and their gifts are christs royall and mediatorie donations to his church , and by him peculiarly set and authorized therein . ephes. . 〈◊〉 , , . &c , . cor. . . he , as the great master of the house , gives all his stewards their keys , their orders ; now , how christ the king and head of his church , his donation , his commission , his giving his keyes , should be instructed other wayes , then by his clear warrands and institutiones in his word and testament , i would gladly learne of this informer . is there any officer of state , any subordinat magistrat allowed in a kingdome , which hath not the clear warrand of the lawes ? surely not , and so the case is here . finallie . the ground and reasone which he builds this shifting evasion upon [ viz. that many things are not otherwayes commanded , then under some generall : as that all things be done decently or to edification , instancing in the moderator and clerk of a meeting of ministers ] is very poor : for since the authority which god gave paul was to edification , & all ordinances which have the most clear institution , must be thus qualified , and to this end , that which is not otherwayes commanded then under this generall , must needs be the alterable circumstances only , commone to civill and sacred actions , and such as supposes the thing it self , cloathed with these circumstances , to be [ that which is to be done , ] and by consequence falling hactenus under the compasse of a command or institution ; for it is these only which are left to the regulation of christian prudence , according to the generall rules of the word . but , as we have above cleared , such ane eminent church officer as the bishop is supposed to be , or any church officer , can be no such circumstance , but is such a substantiall point of government as requires a clear and positive warrand , or else must be holden unlawfull ; and this he must acknowledge or contradict himself , for he dare not say but that church officers are other wayes commanded then under this generall , and himself alledges the prelats divine institution : & so he can be none of these things which hath only this generall warrand . besides , i would know , if he will say that this officer , the prelat , must be sett up and act with decencie and order ; surely he will not deny this : if then the prelat himself is but a peece of [ decentie , and order ] ( as being only commanded under that notion , and a species under that generall ) then he sayes that [ order and decencie ] must be managed & cloathed with [ order and decencie ] which will be very hard to reconceale to sense ; or he must say , that the prelat must act with disorder and confusion , or ( to evit these rockes ) that the prelat must be warranted under another notion then that of a circumstance of meer order , and so must have a particular warrand . his instance of the moderator and clerk is very foolish , the clerk not being necessarly [ a church officer ] and the moderator [ no distinct church officer ] from the rest of the members , and so is utterly impertinent to this pointe and question , anent a church officer distinct from and superior to a presbiter , whither he ought to have a particular scripture warrand . besides that the same divine warrand that a judiciall procedor by disquisition , votes , and suffrage hath , and is exemplified in that synod act. . ( this being the necessary frame of judicatories , as such , and consequently of all church judicatories ) the moderator hath the same foundation of his office ; but he will never let us see a shaddow of this for the prelat . now to shew what good harmonie this informer keeps in this point with some chieff men of his way ( & others also ) let us hear what they hold , institutum apostolorum de regimine ecclesiastico — & ea gubernationis ratio quae aetate apostolorum fuit &c. — the apostles appointment as to church government , and that way and method of government which was in their time , is perpetuall , and can no more be changed then the priesthood of aaron could , saith saravia con tra bezam whitaker controv . . quest : . cap. . tells us , that the church must not be governed-vt humano ingenio arriserit , as pleases mens fancie , sed ut christo ecclesiae domino so lique principi placet , but as it pleases christ her only head and lord. hence he concludes that the forms which he hath institut must be held fast as the best . matth. sutliv : de pontif : roman : lib. cap. . answering bellarmins argument from civil to ecclesiastick monarchie , tells him that-sicut unus ecclesiae summus princeps &c as thereis one chieff prince of the church , so there is one true essential forme therof , differing from the various moulds of commone wealthes ; & that as she hath but one head , so but one frame of policie , which those who resyle from christi leges transgrediuntur-they transgress the lawes of christ , and blotts her true government . field , of the church , lib : . cap : . argues thus against the popes temporal power , that among men non hath power of chaingeing any thing but he alone to whom in an eminent degree it belongs , and from whom it is originally derived ; but to govern the church as such is not eminently in the magistrat . ] it is a bad omen , cespitare in limine ; our informer we see , in his first answer to his doupter , is so anhappie , as therin to justle with soom chieff champions of his cause . chap. ix . the informer undertakes to answer the arguments of presbyterians against episcopacy . his answers to our argumets from matth. : , . and petr. : . examined at large . the genuine strength and nerves of our reasoning upon these texts , which he dare not medle with . his answers found inconsistent with themselves , the same with papists answers for the papacie , and contrare to the sense of sound divines . the doubter in the nixt place [ alleages prelacy to the forbidden , and therefore unlawful : bringing for proof matth. : , , , . and the argument from this text , he makes his poor doubter slenderly and curtly to represent thus , that christ forbids any of his disciples to he greater then another . this passage with its parallel luk. : . is much scanned betwixt the papists and us , in relation to the popes dominion , and as it striks clearly against prelacy , so papists and prelats doe as clearly joyne issue in their answers . in both passages it is apparent , that upon occasion of a sinfull and ambitious emulation àmong the disciples , which of them should be greatest , our lord did sharpely reprehend them , dischargeing them expresly the lordly grandour of earthly rulers or princes , and to exercise lordsnipe or dominion over one another , commending instead thereof , and in opposition thereto , a humble ministerial service , and spiritual diligence in their spiritual stewardship or ministery , pressing both , from his own exemplary humility in his converse with them . now , our argument against prelacy is very strong from this text , and hath these nerves . . the lord most expresly discharges superiority and inferiority among officers of the same kinde : non are greater then another in their office ; no apostle above another , but a compleat parity in their official power is here holden out ; ergo , by necessary consequence , he commands a parity among pastoures , and discharges superior and inferior degrees among them . . whatever priority of order among officers of different kindes , be allowed , yet he discharges dominion or principalitie in any of them , all masterly power , such as is allowed in civil government ; there being but one master or lord over the church , and all ministers being brethren . this is clear , in that he mentions the civil lordshipe of rulers who are called benefactors in exemplyfiing what he discharges them , and likewayes in opposition therunto , commends a humble ministerial service , not a sort of warrantable dominion , as that parallel pet. : . makes it evident ; so that he gives two deadly blowes here to the diocesian lord prelat . . in that he makes himself a higher order and degree of the pastorall office , whereas the lord discharges this among officers of the same kinde . . in lording it over his brethren ( other pastoures ) both in a pretended spiritual capacitie , arrogating to himself a sole power in ordination and jurisdiction , and a masterly power and principality over church judicatories , ( as is cleared above ) and likewayes in his assumeing the earthly lordship , place and grandoure , of civil magistrates , which is here expresly discharged . this being premised , let us hear what this new advocat sayes to this text. . he tels us that [ it is a great mistake to think , that all superiority among church men is here forbidden , which he fortifies . with this reason , that the twelve , though equall among themselves , yet were superior to the seventy disciples who were also sent to preach , & this he proves , because matthias who was chosen to succeed judas in the apostleship , was one of them . ] ans. . it is here convincingly apparent , that this man shiftes , but dare not grapple with this scripture , and the argument drawn from it , while he shuffles in this glosse and mistake ( which is his own , not oures ) viz , that all superioritie is here discharged among church men , as our inference or medium ágainst prelacie from this text , as is evident from what is said . we grant with all sound divines , that among church men or church officers , there are superior and inferior degrees . first apostles , secondarly prophets &c. but we say , that hereby superiority among these of the same degree is forbidden , and likwayes principalitie and lordship in any of them of whatever order or degree , over another . so that we are not concerned to enquire , whither the apostles were superior to the seventy disciples , or whither they were sent to preach , and not rather ( as some doe judge ) intrusted with a transient mission to prepare our lords access to those places whither he was to come , with out any formall ministeral mission above ordinarie disciples . only i must say , his proofe of this superiority of the twelve above the seventie , is very odd ( viz. ) matthias was chosen ane apostle , though one of the sevintie . now , to give scripture light and proofe of this topick , both branches of this assertion must be proved from scripture , not only that matthias was chosen in judas roome , but also and mainely , that he was one of the seventie , wherof the scripture is utterly silent : and instead of scripture proof of this , wee must take clemens and dorotheus , their said so , which maks up a heterogenious proofe , like the feet and toes made of iron and clay . . he tells us , that ambition , and not inequality , is here discharged . this ane old shift of bellarm : and the papists , we say that both ambition , the root and principle of this desire , and the thing it self which was the object of this ambitious desire ( viz. ) dominion , principality , and lordship one over another , is here forbidden : subordinata non pugnant , 't is strang sottishnes in this man to imagin , that ambition , the inward principle of this unlawful primacie or inequalitie , should be forbidden onely , and not the inequalitie or primacie it self , the outward act and accomplishment of this ambition . bellarm : answer to our divines argument against the popes supremacie from the text , is , that dominion is no : here discharged , but rather supposed , and that it is only such ane ambitious lust of overruling as is among the kings of the gentiles , that is forbidden . whittaker ( de pontif : cap : . ) answers him , that this dominion it self , not the ambitious affectation only , is discharged . bernard writing to eugenius , & expounding this passage , & that of . pet. . understands them both as striking against dominion , and enjoyning a ministeriall care in opposition therunto , dominion ( saith hee ) is discharged and ministery is enjoyned , so at length he concludes after severall things to this purpose . thus bernard clearly teaches ( saith whittak : de pontif : quest : . ) that humilitie is not required in dominion ( as our informer distinguishes with bellarm : ) but dominion it self is discharged . but bellarmin admitts to play the lords if they be modest and humble in their dominion . christus de re ipsa &c. ( saith iunius , de pontif : lib : . ) christ said of the thing it self , they exercise dominion but he spake not of the maner , they exercise dominion after this or that maner ; they exercise dominion , saith he , but not so yee that is , yee shall not exercise dominion : it is a plaine denyal of the thing proposed . so we see his shift here as to prelacie , is the same with that of the papists in defending the papacie . but his reason of this his glosse must be considered , [ viz. ] because otherwayes , our lords argument taken from his own example v. . would not suite his purpose , since he was in power and authoritie above the twelve . ans. ( not to stay here to tell him , that this defence and gloss will equally serve the popes turne , and bear the blow of this text off his head in correspondance with bellarmins notion above touched ) our lords scope in proposeing his own example , is to antidot their inward pride , the root of their desire of this dominion , and powerfully to commend to them humility and low lines , as the most excellent remedy therof : and his argument runns a fortiori thus . if i your lord and master be as on that serves , and am such a pattern of selfdenial and humility among you , much more ought you to studie humility , and to guard against all usurped authority and dominion , over on another , who are fellow disciples , and servants . so he reasoned joh . if i your lord & master have washed your feet , you [ viz , much more as being equalls ] ought also to wash one anothers feet ; so that which he imagines doth mak christs argument not sute well , maksit the more forcible & suite the better . . he here contradicts himself , while making the argument from christs example , v. . to suite the discharge of ambition only , not of inequality ( the terms in which he impertinently states the difference and opposition , as to what is discharged and not discharged ) for he grants there was to be no inequalitie among the apostles ; and when he thus limites his general answer [ that all supeiroritie among church men is not here discharged ] he grants that some superioritie ( viz ) among the apostles themselves , was discharged , and consequently discharged upon this motive christs own example how then , i pray , will he make this argument from christs example , who was in dominion and principality above the twelve , and their , and all the churches monarch and head , suite his purpose of discharging inequality , superioritie , or primacie among the apostles ? his reason he explaines , thus further , that taking christ onely to speak against ambition , or a sinful desire of superoritie , which was diotrephes fault , the reason from his own example suites well who , though above all , yet was , a pattern to all in humility . ans. . wee have heard that christs argument suites best in the sense we have propounded , which is the sense of all sound divines . . if it was only a sinful desire of a superioritie in it self lawful , such as he sayes diotrephes had ( how rationally we shall after see ) which our lord dehorted from by his own example , then all our divines have mist the marke in pleading from this text against the object of this desire , not the sinful maner of desiring only , and the papists gloss holds good against them , viz : that christs example will plead only against ambition . . our informer yet againe falleth here into a twosold contradiction . . he makes the superiority , the object of this ambitious desire , to be in it self lawful , and their fault only to lie in the ambitious or sinful desire ; yet in answer to the nixt obiection he grants , that christ discharged dominium civile & despoticum ; now , he must either say , that this was the object of their desire , & consequently that it was sinful in the object , or else that our lords discourse and exhortation was not to the purpose ; againe , this domineum civile & despoticum , is more then a meer superioritie . but . the superioritie here discharged was among the apostles themselves , & this was the object of their desire ; the ambitions question and debate was , which of them should be greatest , and highest above all the rest ? now he grants that there was to be no superioritie , far less principality among them ; how then can he say that christ discharged only ane ambitious affectation of a superioritie in it self lawful ; such as diotrephes had , whom we will find him after assert to have endeavoured to put himself into a lawful pre-existent office . surely if there was to be no inequality among them , their desire of inequality was most sinful in the object , upon that very ground . againe , he grants that christ speaks to the twelve , and likwayes cannot deny , but clearly insinuates a concession with the text , that the apostles were striveing about inequality , which he acknowledges was unlawful in them , yet in the second answer , he will not have this discharged ; which how inconsistent it is , let any judge . beside , since . christ spoke this to the twelve , among whom there was to be [ no inequality in respect of power ] as he sayes , & consequently discharged this , since he is rebuking them for striving about a primacy , the highest degree of inequality in respect of power , how absurd & nonsensical is his d answer , which denies [ that christ discharged inequality ; ] could christ discharge them an inequality of the highest pitch , and yet not discharge inequality ? or could [ all inequality in respect of power ] be unlawful among them , and yet not be discharged when our lord discharged [ a primacy of power ? ] he will prove a strang critick if he distinguish these . he tells us lastly here that humility & imparity can well consist . but can humility , & a forbidden imparity consist ? can humility in a churchman , & [ dominium civile and despoticum ] consist ? both which he acknowledges were discharged to the apostles here . so he insinuats that their desired imparity , was still lawful in it self , since it may be possessed even humbly , & thus heaps up inconsistencies . he objects to himself that christ in denying to them , the dominion of the princes of the gentiles , discharged all superiority among church men . to which he answers that he onely discharges [ dominium civile , & despoticum ] a princely lordly power , such as they exercise : but the power of the church is of another nature . ans. . [ not to meedle with his makeing dominium civile , and despoticum , adequat termes , there being a dominium politicum , ordinately contradistinguished from despoticum , which is also a dominium civile ) he grants here , that it was more then a simple desire of a lawful superiority , which the apostles were tainted with , forgeting what he said immediatly before . nixt , if christ discharged this civil lordly power to churchmen , he discharged them to be parliaments lords , and to hold civil state offices , contrare to what he pleades from the instances of the priests numb . ii. and from eli & samuel ; and so he must grant the new testament church and its dispensation , to be in this different from the old , since he acknowledges that church power was here allowed the apostles and their successors , and civill power discharged . thus our informer must grant , that christ did here rid marches betwixt these things which he before confounded , and their erastian prelacy confounds . again , this is the very shift of bellarmin to save the popes supremacie : the lord , saith he , in forbidding them , to rule as the princes of the gentiles , signified they were to rule , but not after that manner [ viz. ] ecclesiastically ; so he thinks it touches not the popes ecclesiastick supremacy , and the informer in this stryks hands with him . for if our lord discharged only here that kind of dominion as he sayes ; but allowed a church power or dominion of another nature , surely for anything that is here discharged , ane ecclesiastick pop or patriarch his mytrestands sure , and is never touched by any prohibition which the disciples here got , against the sense and pleading of all protestants . moreover , will this informer adventur to say that the popes primacy , or ecclesiastick monarchy , even as abstracted from his civill dominion , is not here discharged ; and if it be [ as all our divines assert it is ] then our lord understood another sort of abuse of power then invadeing a dominium civile , even all despotick or lordly power , whither civill , or pretended ecclesiastick in church officers . besids , if he discharged lordly power , he discharged that which peter discharged pet. . even to lord over gods heritage . what ? will he dare to say that it is only a civill lordship which is there discharged & not rather ane ecclesiastick dominion , which bath gods heritage or church for its object : and if so , then the prelats dominion is expresly stricken against , since ( as we have above cleared ) his power is a meer despotick lordship or rule ; for to be the proper object & fountaine of all ecclesiástick authority in the diocess , to have sole power in ordination & jurisdiction ; the sole decisive suffrage in judicatories , is either a despotick dominion and lordship or it is nothing ; and if the churches power is of another nature then this civill dominion , as this man tells us , of what nature is it ? only of another nature , because it touches spiritual objects ; then for any thing that is here forbidden , a papall ecclesiastick monarchy is never touched . or is it of another nature because in it self steward-like and ministerial , not despotick or princely , like that of the magistrat ( which is the sense of all sound divines , and must be his too , if he speak sense ) then who sees not that the power of the prince-or lord-prelat is most formally discharged ? it being evidently of this nature . yet againe , it is in this apparent that he shiftes and shuffles the question , and its terms here , anent the power of the prelat and the power discharged in this text . for in saying in the beginning of his answer , that christ discharges that kind dominion of onely which civil princes exercise , he must needes be supposed to contradistingush from this , ane ecclesiastick dominion which is allowed , yet when he speaks of this he alters the terms , telling us [ that the churches power is of another nature ] he should have said the churches reserved dominion , if he had spoken consequently , as that other kind of dominion which he allowes , and by the consequence of his discourse , holds that the text will allow ; in a word , that all sort of [ dominion ] whither pretended ecclesiastick , or civil , is here discharged to church officers , and consequently his offering violence to the text , is apparent from the context two wayes . . in that the strife among the apoles , flowing from this desire of unlawful greatnes , and which drew forth this exhortation and prohibition under debate , was not about a civill despotick rule ; properly , or onely , but anent a lordship & chief rule in the church , and in matters ecclesiastick , under christ as their head ; so that though the lord exemplified the greatnes which he discharged them , in that of earthly princes , ( there being no other then existent and apparent ) yet it was not this primarily , but ane ecclesiastick lordship or dominion , which he strycks against ; since he is directing them both negatively and positively anent the nature , and exercise of their spiritual and ecclesiastick authority and rule . . the positive parte of his injunction touching a ministerial service , or humble ministery , excludes all sort of dominion in what ever sense it can be taken , and not a civill dominion onely . our informer tells us , nixt . that sundrie interpreters , interpret christs words , as discharging only tyranny , such as earthly princes exercise . and in this he informers us right ; onely he should have been so ingenuus as to tell us that they are interpreters beyond our line , that is popish interpreters , for this is directly bellarmins shift , to which , since he stands here upon the same ground with him , i shall return learned whittakers interpretation and answer , which hitherto i believe hath passed current with all sound protestants . christ sets before them the example of the kings of the gentiles , not to the end they may flie ambition on'y ( as this man shifts it ) but to let them understand that they have nothing to doe with a kingly rule . — for ( saith he ) though the words translated [ exercise dominion or authority ] which matthew maks use of , doeth sometimes signifie immoderat dominion , yet luke omitts the preposition in both these words : but so it is that the simple verb , is attribut to these who obtaine power and dominion , not to these who insolently and tyrannically overerule ; for all those who among the gentiles obtained principality did not reigne tyrannically or unjustly , nay the clemency of many such , and their justice is praised . thus he , de pontif : quest : . to which i may add , that our lord speakes of such princes as were called benefactoers or gracious lords , a very unsuiteable designation for tyrannes . how easie is it from the informer reasoning here , and with his net to fish out a papacy . that which the apostles here desired was in it self lawful , and the fault was onely in the ambitious desire , as it was with diotrephes who desired a lawful preexistent office : this he clearly asserts : i subsum : but that which they desired , and were striving about , was a primacie or papacie , ergo that office is lawfull in it self . the pope will thank our informer for this . the nixt text objected by the doubter , is that pregnant passage pet. : . be not lords over gods heritage . and from this he maks him mutter out this slender argument , [ is not superiority among church men there clearly forbidden . ] still we see our informer keeps him under the covert of his own groundless supposition , that we doe from this and such like texts impugne , superiority among church men , as he terms it , whereas wee allow ( as he cannot but know ) with all sound divines , and scripture it self , superiour and inferiour degrees among church officers : and he cannot shew that any presbyterian did ever draw forth from this text such ane insignificant notion as this against prelacy ; but hee behoved to make the knot easy , since himself must loose it . our argument from this text , is this , that the apostle here injoyneing ministers their duty [ both negativil and positively , he first dehorts from evills they are lyable unto , such as heart reluctancy at their laborius employment , covetusness and usurpation or lordship and dominion , whither over their fellowes , which dietrephes affected , or over the people , by taking ane arbitrarie masterly imperious way with them , or a way of force and rigoure , as these reptehended ezek. : . he nixt , positively exhortes them to lead or rule in a holy exemplarie , shepherd-like method , expressing the word of grace in their practise . now [ i say ) from this genuine sense and scope of the place , wee argue against prelacie , thus . . the apostle exhorts these elders or ministers as their [ fellow-elder ] supposeing them his immediat successors in the highest spheere of ane ordinarie ministery , for he supposes them to have non higher over them now when he was shortly to put off his tabernacle . . he enjoyns them to feed and take the oversight , or exercise episcopal authoritie over the flock , as paul did likewayes the presbyters or elders of ephesus , in his last farewel . ( act. . ) a scrybing a compleat episcopal authoritie to them , both as to jurisdiction and ordination . . yet he discharges any of them to lord it over gods heritage , commending instead thereof , ane exemplarie humble service or ministery , hence wee inferr against the diocesian prelat . that there is no higher officer then a presbyter , left by the apostles as their ordinary successor , since the apostle as their follow presbiter , exhorts themas the highest ordinary officers , and therfor the prelat , pretending to be ane higher ordinary officer , is apocriphal . . all episcopali authority is in presbyters , both as to ordination and jurisdiction , and they have both name and thing of a scripture bishop , and therefore the prelat , arrogating this name solely to himself , & all the episcopal power of ordinationand jurisdiction as his solely , and denying it to presbyters , is ane anti-scripturall monster : since these presbyters had this in a compleat parity . non of these elders must exercise a masterly power and dominion over the flocks , therefore the lord prelats imperious lordly power is palpably condemned , which he exercises over both pastores and flocks . now , this being our argument from this text , let any man judge of this informer ingenuity , while representing it in such a disguise , that he may seem able to grapple with it ; whereas we shall find that his answers to his argument presented thus in its genuine strength , are like the conflict betwixt the giant and pigmee . but what sayes he to the argument as in his own mould . . he answers that superiority among churchmen is not discharged . by [ churchmen ] if he understand in general , [ church officers ] ( though the terme be some what odd ) we shall easily admitt that this text discharges not superior and inferior degrees among them , but this will nothing help his cause , as is evident . if he mean superiority among preaching presbyters , or elders , we have proved it to be here discharged , since the apostle attributes episcopal authority to these elders in common , and discharges lordly preheminenc in any of them . well , what is it that our informer will admitt to be here discharged ? domineering and tyranny , saith he , which may be the fault of ane ordinary minister towards his flocke . this is the old popish song made new again , to which i repon two things . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is parallel with that of matth. . and luk. . where peter learned the prohibition , and ( as is said ) imports indeed dominion but no tyrannical domineering it being made use of by the seventy interpreters to express dominion unquestionably lawful . . the positive parte of the precept refutes this gloss , he sayes not , not tyrannically domineering , but using dominion moderatly ( which ought to have been the other alternative branch , if this mans gloss were true , and the apostle had allowed a lawfull lordshipe ) but he adds for the other branch in expressing what is injoyned being examples to the slock . injoyneing thus to feed by example , and a humble ministery ; and this is opposit to all dominion and lordship whatsoever , and doth not discriminat only one dominion from another ; which is also apparent in the alternative branche , and positive precept of the above mentioned paralel texts . besides we might here tell him , that the episcopal preheminence , being so many wayes cross to the scripture rules in pointe of government , may be truely called a most tyrannicaldomineereing . but the reasons of his gloss follows . he tells us ; that this domineering and tyranny may be the fault of ane ordinary minister towards his flock , and that the apostle is not here speaking of church mens carriage towards one another , or of their equality or inequality among themselves , but of their behaviour towards the people , who are called the flock , or gods heritage . ans. this is a strange reason , and very hard to comprehend , only tyrannical domineereing must be understood because it relates only to the flock . can there not be a tyrannical domineering over the clergy also ? and because the apostle forbids to lord it over the flock , therefore he forbids not dominion over the clergy ; the quit contrare conclusion will better follow : if the apostle forbids them to lord it over the flocks , who were subject to them as their spiritual guides , therefore , a fortiori , he much more forbids them to lord it over their fellow presbyters , who were their equalls in this spiritual trust and authority over the flocks ; and if it be unlawful to play the domineering prelat over one poor flock , it must be much more unlawfull to act this tyranny over some hundreds of both pastores and flocks . so that ministers , or ( if he will ) churchmens carriage towards one another , must be here clearly pointed out by a very necessary consequence from the less to the greater , and the equality of ministers in their spiritual government and rule , by he same topick strongly inferred from this place . it strange that the apostle should discharge to lord it over the flocks , and yer allow a lordship over both clergy and flocks . but another wonder is , how he comes to excludministers from that tittle of gods heritage , which his party ( from whom our informer here proves a separatist ) do often make peculiar unto [ church rulers ] one would thinke that they should have a special interest and share in that which grounds this denomination ; are they not the lords purchase , as well as the people act. . nay they are in a singular manner such , and christs glorie ; are they not such as he will never cast off and alienat psal. : . they are the starrs which christ holds in his right hand ; nay , as being singularly dedicat to him , they are singularly his : as the levits had the lord for their inheritance in a speciall way ; so they were singularly his , set aparte for him beyond all the rest of the tribes . and are not ministers taken from among the people for his priests and levits — and called therefore men of god , stewards of god , ministers , servants , ambassadoures of christ , because of their singular relation to him : and as this is a strong disswasive from lording over the people , that they are gods heritage , who therefore most not be the servants of me●… , so upon the ground of ministers speciall interest in this denomination , the apostles argument as to them , is the more forcible . againe , since he so expresly forbids any of these pastoures to lord it over gods heritage ( enjoyning them a humble exemplary ministery ) and far less to exercise a lordly rule over one another , he establishes by clear consequence ( as i hinted ) ane equality among them , in their pastoral official power and authority ; withall , the apostle speaking to them indefinitely in this precept without the least exception and reserve as to any one of them : and making their episcopal inspection relate to the flock ( as this man himself pleads ) both these grounds hold out their equality among themselves , and inferrs a discharge of inequality . this informers likewayes would remarke that the spirit of god here commands presbyters to act the bishopes , thus indentifying the bishop and prisbyter , but without lording it over gods heritage , the prohibition not to lord it , is remarkably joyned with the command to act the bishop : and referring their office to the flock , he must confess the apostle acknowledged no bishops whose inspection was over pastours themselves . thus we see hisanswer to the argument against prelacy from this text is contrare unto the scope and sense of the words , yea and inconsistent with it self . chap. x. the informers answers to our argument from act. . and from tit. : , . philip. : . ephes. : . for the identitie of [ bishop ] & [ presbyter , ] win nowed , the insufficiencie , and inconsistencie thereof , together with his begging of the question , discovered ; and these texts at some length improven against him . the doubter in the nixt place objects [ that in the new testament , bishop and presbyter signifie one and the same office bearer , that in act. : the elders in the . v. are called bishops in the . v. so in tit. : , . and therefor bishop and elder are the same in scriptur , and the word elder signifies no more then a minister of a particular congregation ] heer he touches a parte but not the strength of our argument from these texts . we argue not meerly from the samenes of the names , but the identitie of all the essentiales of the office , duties , and qualifications of the office bearer expressed by these names , when applyed to ane ordinarie office bearer ; particularly f. om act. . we draw forth these weapons . . the apostle speaking to the elders , tells them that the holy ghost had made them [ bishopes over the flock , ] shewing that the scriptur bishop set up by the holy ghost , is the minister or elder who feeds and rules over the flock . . the apostle gives them not only the name of bishop , but also the thing , commanding these elders or ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which takes in all the power of order and jurisdiction , and whatever the diocesian bishop may pretend unto . . ( which is very remarbable ) he gives this charge so these elders befor timothy , who was now present with the apostle , and after the first epistle was written to him , for it was writtin when paul was at macedonia , and after this paul haveing timothy with him came to miletum , and gave the elders of ephesus this charge . finallie . this was pauls last charge to them , for they were never to see his face more ; so that we have here a pattern of the mould of the gospel-church in relation to government as this great apostle of the gentiles left it , and consequentlie as all the rest left it ; which is convinceingly apparent by comparing this with the parallel pet. . compared with pet. : . hence we exterminat the diocefian prelat thus . . the holy ghosts bishops were ministers which he set up to feed and rule the flock immediatly . these , and these only , the apostle and the apostolick church knew , therefore he dissownes the prelat , who pretends to be set over some hundreds of pastoures and flocks , and is bound to feed no flocke himself . . these who watch over the flocks immediatly , and only , have all the episcopal power , both the key of doctrine , and government committed to them by the holy ghost : therefore the diocesian prelat , taking and arrogating to himself the sole power of ordination and jurisdiction , and leaving presbyters nothing but the doctrinal key , as his deputies , while he himself preaches to no flock , is ane antiscriptural sacrilegious robber . . the elders or pastoures of ephesus got all episcopal authority as to order and jurisdiction , committed to them by paul as the holy ghosts bishops , & the highest ordinarie officers of that church , in the presence of timothie , without the least hint of any interest that timothie had in or over them , as their bishope or overseer therein , or the least hint of any direction anent their dutie to timothie as in that capacitie , and this after he had gotten all his directions in the . epistle written to him . and therefore timothie was never set up as a diocesian prelat over that church ( as this informer would perswade ) and the inspection which he is supposed to have in that epistle , was occasional , transient , and extraordinarie , and by conseguence layes no ground for prelacie . finallie , paules directions here were his last and farewel directions , therefore this church was to continue thus governed by these elders or bishops in common : and the prelatists plea [ that the apostles set up presbyters at first , keeping the reyns of government in their own hands , till towardes the end of their life , and then sett up prelats over these presbyters ] is here convict of falshood , since neither paul , nor peter , the great apostle of the gentiles , or the great apostle of the circumcision , doe in the least hint any such super-institution , but both of them in their last directions to the churches , commit the wholl power both of order and jurisdiction , to the pastoures of the flocks , in common , as the only bishops set up by the holy ghost . from tim. : , — . the great argument is not only from the promiscuouse use of the name [ bishop ] & [ presbyter ] but from the forme and mould of the apostles reasoning ; which inferres not onely the identitie of names , but of the office also . for the apostle shewing titus how the elders are to be qualified , gives this reasone for a bishop must he blameles . this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or causal for ] expressing the knot and connexion of the apostles argument or reason , doth clearly import that the office , expressed by both these words , is one and the same ; for there is neither sound matter or forme , in such reasoning as this [ presbiters must be so and so qualified , because a bishop , of a superior order and degree must be so qualified ] so that from hence it is evident that the [ elder ] is the [ bishop ] , & vice versa , and that no higher bishopes were by the apostles constitut in the churches . here then , as in the preceeding text , we have not only bishops and elders getting the same designation by the holyghost ( who knew best the nature of the things themselves , and how to express himself thereanent ) but likewayes the same qualifications , work , and office ; and so the office is supposed to be every way one and the same . now let us hear , what he sayes to the argument . [ he grants that the two words oftentimes doe point out one and the same officer , but denyes that the officer meaned by these words , is never understood above the degree of ane ordinarie minister . or that the word [ presbiter , or elder ] signifies only the minister of a single congregation , & no more . ] the insufficiencie and prevarication of which answer euidently appears . for . he grants that these two words bishop and elder signifies one and the same officer , oftentimes , supposeing that sometimes they express diverse officers , but where can he shew us that the word episcopus signifies one officer , and preshiter another , when the spirit of god is pointing out therby the churches standing officers and ministers , and not when either the one or the other is in a generall sense applyed to ane apostle . . the state of the question is [ whither the scriptur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designe a higher ordinary officer then a presbyter ] and this informer should have adverted , that the drift of the argument from the texts mentioned , is to prove the apostles promiscuous use of these words in describing the office of the highest ordinary office bearers in the church . moreover , the diocesian [ episcopus ] is ane ordinary officer , haveing the inspection over some handereds of flocks , and the sole power of jurisdiction and ordination in the diocesse , & is by him held to be ane officer of gods appointment , & by this designation of bishop , as the characteristick of his office , is distinguished from pastoures or elders . now , if presbyterians doe prove that wherever the word bishop is used to point at ane ordinary standing officer in the church , it imports a pastor or presbyter & no higher officer , they sufficiently over throw the diocesian episcopus or bishop of his mould , as having no scripture warrand . and if he grant that in the forementioned scriptures , & other passages where the word bishop is used to point at a necessarie standing church officer , it signifieth no higher officer then ane elder or ordinarie minister , he grants enough against himself , & all that the presbiterians desire : for there from it followes necessarly that their diocesian episcopus or bishop contradistinct from , & superior to the preaching presbyter , is apochriphal & antiscripturall : since the preaching presbyter & bishop , are the same ordinarie highest officer in all the holy ghosts expressions theranent . . whereas he denyes that we con prove [ that the officer meaned by these words , is never understood of any above the degree of ane ordinary minister ] let him add this necessary limitation [ when the words are applyed to designe ane ordinary standing officer ( which he must admit , if he speak to purpose ) and the proofe is very easy ] since the forementioned texts , and all the parallels where elder or bishop is thus used , doe evince it . again . since this informer with his followes have diversified the bishop from the elder in the manner above exprest , we challing him as the affirmer , to shew in all the new testament where the officer meaned by this word episcopus or bishop , when pointing at ane ordinary standing officer in the church , is to be understood of any above the degree of a presbyter or pastor of a congregation ; this lyes upon him to mak good , else if episcopuss denotte only a presbyter , sure the cause of the diocesian prelat is lost . he fortifies his answer with two reasons . . we find the name [ elder ] given to the apostles themselves pet : : . iohn . . . & epist. : . and if apostles be called [ elders ] why not also [ bishops ] . ans : . the pointe debeateable is [ whether the word [ bishop ] and [ elder ] doe import the same , officer , when applyed to a constant standing officer in the church . ] his presbyterian doubter offers the forementioned texts to prove this , and he answers , that one of these names are sometimes attribut to ane extraordinary officer whose formal office is ceased . now how impertinent this is to the pointe and queston let any judge ? to prove that episcopus or bishop , imports ane ordinary standing officer above [ a presbyter , ] and that the word bishop and presbyter signify not the same ordinary officer , because sometimes the word elder may be applyed to ane apostle , is a consequence , as we use so say , a baculo ad angulum , and known to no logik . . we told him already that we prove enough against him when we prove that the scripture-episcopus , or bishop , is never found to import any ordinary officer above the presbyter , and that the office , work , qualifications , & duties of these officers , as ordinary standing officers , are one and the same . . the instance of the apostles assumeing the name of elder , doth in this further appear to be ane impertinent exception to the argument adduced , in that the office of ane apostle , is in scripture both by a proper name , work , qualification , call , &c. diversified and distinguished from that of ane ordinary elder ; so that though in a general sense the apostles be called elders , their specifick difference from the ordinary elder is apparent : but this informer will never shew the least vestigies of the diocesian bishops distinction from the preaching elder or presbyter in any of these respects ? and therefore his reason added here viz. the bishop may be called ane [ elder ] as well as ane apostle , and yet be ane officer superior to him , is a begging of the question , since he cannot shew that there is a higher ordinary officer then a pastor or presbyter , appointed in the word , nor can he shew any designation , qualification , work , or ordination of his diocesian bishop , as distinguished from the presbyter by the prelatists ; and therefore the apostles being called elders can no more ground a distinction betwixt the bishop and the elder , then betwixt the pastor and the elder , whom he acknowledges to be one and the same , or betwixt the minister and the elder . i suppose one should alledge the pastor to be a higher officer then the preaching elder and presbyter , notwithstanding that in scripture their names , and qualifications are one , as of the bishop and presbyter , and should ground his opinion on this informers reason here , ( viz. ) [ that though the two words are promiscuosly used often times of the same officer , yet the officer meaned by one of these may be somtimes understood of one above the degree of ane ordinary minister ] what will he say to his own reason , pleading for this foolish distinction ? would he not say that the [ apostle ] and [ elder ] are elsewhere clearly distinguished on scripture , not the pastour and the elder , which answer he must here bestow upon himself . sure this man will not deny but that the various church officers both ordinary and extraordinary have their proper formall office is deciphered , and distinguished from other offices and officers , as apostles , prophets , evangelists , pastors : and particularly he will not deny that there is such ane ordinary church officer as the pastor or presbyter , distinguished by his proper designation from others , notwithstanding that the apostles took this name in a general sense : so that from this it followes that if the bishops proper designation , work , ordination , qualifications , as distinct from a presbyter , cannot be produced , he must be alwayes understood in that sense ( viz. ) ane ordinary pastour and no more : and not as the apostles when termed elders , whose distinct superior office , and proportioned designation , is clearly extant in scripture . his d . reason and exception to the argument is that with us the word [ elder ] signifies both the preaching , and ruling elder , and that he can , upon as good , and better ground say , that it signifies the [ bishop ] & the [ minister ] both being elders , but of different dogrees ans. . when he shall make as evident from scripture , the diocesian bishopes distinction from , and superiority unto the pastor or presbyter-bishop or minister of a congregation , as we have shown the superiority of the preaching elder , abov●…●…he ruleing elder , and the distinction of the one from the other , then his parallel will pass current , but till then it is a meer non-sequitur . the scripture clearly distinguishes , as we have seen , the elder that rules only , and the elder that both laboures in the word and doctrine , and rules also , clearlydiversifying the offices , and allowing honour to the one above the other . now , let this , or any thing like this , be shown as to the diocesian bishop and presbyter-bishop ; where will this informer point us to such a distinction of bishops , & their office and honour as there is here of the elders ? nay , since in all directions as to peoples obedience to pastors , their is not the least intimation of his supposed different degrees of pastours we strongly con - the contrare : so that we inferr the distinction betwixt the preaching and ruleing elder , from the scriptures clear specifying of different offices , acts , and degrees of honour accordingly , among elders , but the sucks out of his fingers the different degrees of pastors , and the distinction of the bishop from the presbyter without the least scripture-warrand . . he grossly belies our princples and the truth , when he maks his presbyterian doubter alledge that the word [ elder ] signifies no more but [ a minister of a particular congregation ] which he forged to bring in , and give some colour unto , this his d . answer or reason . but saltem mendacem opportet esse memorem . a liar , they say , should have a good memory ; he be contradicts himself , while suggesting in the objection , that we hold that elder signifies no morethen a pastour , yet telling us for his answer , that we hold the word elder to signify , sometimes the preaching , sometimes the ruleing elder . it is enough for our purpose that neither the word bishop , nor presbyter , doe signify any ordinary standing church officer higher then a pastor or minister of the gospel labouring in the word & doctrine ( whither indiscriminatim , or in fixt particular congregations , in the apostolick ●…s , we need not determin as to our defence here ) an●… untill he prove that either of the names doe signifie a higher ordinary officer ( which will be ad calendas graecas ) the argument stands good against him . we may here mind this informer that hereafter he alledges that tim. . the deaconta or diaconship is in a general sense attribut to timothy ane evangelist , yet he would reject it as ane absurd inference to conclude from this that there are different degries of deacons allowed or appointed in scripture which notwithstanding is his own consequence here , and the strength of his answer to the premised argument . as for what he adds . that bishops were afterwards sometimes called presbyters of their churches , thogh unquestionably bishops in his sense , in rembemberance of the indifferencie of the names in the times of the new testament , though they were ordinarly called bishops , we say it is certane that the first supposed bishops , named in the pretended catalogues from the apostles and evangelists ( of which afterward ) were meer presbyters ; and if they were called presbyters in rememberance of the new testament tymes , the more guilty were they who afterward made the word bishop ( contrare unto the new testament times and language ) the characteristick of ane office superior to a pastor or presbyter , and the rather in that whereas the word presbyter or elder is severall times assumed by the apostles in a general sense , the word episcopus or bishop alwayes denots ane ordinary pastor ( if we except that episcopatus in act . which our translators on the margin renders office or charge in a general sense ) so that when prelats ambitious invention was upon the wheel , it seems they should rather have appropriat to themselves the word presbyter or elder , a fit designation for fathers of the church , as this man calls them . the doubter , nixt offers ane argument against prelacie from philip. . [ where the apostle speaks of bishops in the plural number in that church , who were only ministers , since there could not be many bishops over ministers in that ●…nchurch . ] we shall take up here with this hint of argument , only adding , that by confession of prelatists , there was never in one city more then one bishop even when the inhabitants were all professed christians , much more here where the generalitie of the inhabitants were heathens and the christians but a small remnant . so that the apostles saluting here the ●…ishops in the plurall number . bishops of that one church of philippi , and contradistinguishing them from the deacons whom he immediatly subjoyns to them , he must needs be understood of the pastoures , and presbyters , as the highest ordinary officers of that church . to answer this argument , the insormer hathgathered together several scrapes and some very odd and inconsistent notions . . he tells us that ambrose takes these bishops , not to be the bishops at philippi , but certan bishops present with paul when he wrote , & in whose name he writs to the philippians , joyning them with himself . but this gloss , as it is cross to the current of expositores , so to common sense . paul , who only was the spirit of gods penman , joyns here timothie with himself in the inscription , as in severall other epistles , and having taken to himself , and timothie , the designation of servants of christ , he doth nixt after this description of himself and timothie , according to his usual methode , describe these to whom he writes , ( viz. ) [ to all the saints in christ jesus which are at philippi , with the bishops and deacons ] viz , there , at philippi , not with paul , they being ranked among these to whom he writes , who are contradistinguished from paul and timothy , the directors of the epistle , and supposed to be with these saints at philipp ; otherwayes there is no sense in the text to read it thus , paul and timothius , to the saints at philippi , with the bishops with paul. had the apostle joyned them with himself , as he doth timothy , in the inscription , they would have been mentioned in that branch of the verse together with him , and not cast after the adress , and the description of these to whom he writes . the apostle in gal. . after he hath described and asserted his apostolick authoritie , he nixt adds , and all the brethren that are with me , to the churches of galatia . thus he takes in many with himself in this inscription , before he describe these , to whom the epistle is addressed . and should not these supposed eminent bishops , have been after this manner joyned with him ; besids , will any say that the deacons , joyned with these bishops in the period of this verse , were not at philippi , or belonging to that church , but with paul ? but they are mean men , and their credit needed not to be saved by such a conceit as this . all the fear of that father was , ●…east these bishops at philippi , be found meer presbyters of that church ; and how to ward off this blow , hoc opus hic labor ese . well , what further answers he ? he tells us nixt . that others think they were bishops of thechurches about , conveened at philippie , which paul knowing of , salutes them with the church : since he first salutes [ the saints ] as intending mainely to write to them ; and then [ the bishops . ] so wee see the prelatists saile every point of the compasse , to save the credit of these bishops . if bishops cannot be gotten sett beside the chaire with paul , when addressing the epistle ( this gloss standing clearely antipod to the text ) the nixt shift is , rather then these bishops be degraded to meer presbyters , to send for some other bishops to philippi at this tyme of paules writing , that this casual mustere of bishops of other churches , may warde off the deadly blow which the cause will gett , by seating all these bishops at philippie , as officers of that chuch ; and to compass this designe , they must be but occasionally saluted here , and not as fixed members or officers thereof ; upon the apostles information ( comeing to late to his ears from our informer and his fellows ) that there were several magnates there , besides the ordinary presbyters at philippi . but , which also odd , they must become so humble as to fall behind the saints , the persons mainely written to . had our informer left out this clause ( which notwithstanding his answer did require ) our prelats parliaments order , who are before , because behind the most , would have saved their reputation still . but many of the ancients are more ingenuous . thodoret confesses that presbyters are here understood , because their could not be many bishops in one-city , on philip. . oecumenius , on philip. . tells us , that we are not so to understand it as if there were many bishops in one citty , but that the apostle calls the presbyters , bishops . chrisost. ibid. acknowledges , that they were presbyters who were called thus , because the names were then common and the bishop , himself was called deacon , and that the distinction of names came afterward . this conjecture is sib to that other shift to take off the strength of our argument . from act. . viz. [ that these elders were not church officers of ephesus onely , but the bishops of all asia mett together at ephesus , and sent for by paul from thence ] least if the episcopal authority be found seated in these elders of ephesus , at pauls last farewel , it breake the diocesian prelat all in peeces . but as it is well replyed that since paul sent to ephesus for the elders of the church , it is a groundless conjecture to call them any other elders then of that church to which he sent , and that there is no hint in the text of any other elders there at that time so this fancie is as fond when applyed to this passage , and may receave the same reply . what shaddow of proof can be produced that therewere any other officers there at this time then the bishops or ministers of this church ? and what logick , i pray , or sense is there in this inference , that because the apostle first salutes , all the saints or the church collective in bulke , and then the church officers , bishops and deacons , or the church representative in special , that therefore he salutes these church officers as casually there , and not as officers of that church . beside , had the apostle saluted them as casually present , they would have been saluted with every saint in christ , chap. : . rather then in the inscription . the english annotations thus sense it [ that by the bishops and deacons , we are to understand the whole ministery at philippi consisting of presbyters , to whom the government of the church was committed , and deacons , who not only had the care of the poor , but also assisted the ministers in their ecclesiastick function . ] but our informer hath a third answer , wherein , he grants that these bishops and deacons were [ officers of this church ] and askes where were the ruling elders ] here , and if we say they are included in the word bishop , then he tells us that upon better ground he can affirme , that bishops here signifies both the superiour bishop and the ordinary minister , who may be called bishop as well as epaphroditus is called ane [ apostle . ] answ. . our argument from this place and such like , beside the scriptures silence as to the diocesian bishop , is , that the scripture bishop doth therein stand so described and qualified , that it is impossibe to understand him of any other officer then a meer presbyter , which is most manifast here , it being impossible that a multiplicity of bishopes could be at philippi , as is universally acknowledged . and if he grant that these bishops were officers , of that church in philippi , he must either say they were meer preebyters , which is all wee seek , and the yeelding of his cause , or he must prove that either here or els where , the word episcopus or bishop designes the diocesian bishop , and place a multiplicity of such bishops here against the old cannons , particularly that of nice . but . as to what he sayes of the ruleing elders , it is utterly impertinent and answered already . we proved the ruling elders office , as distinct from the preaching elder , by clear scripture grounds , and did shew that the scripture points out two sorts of elders , giving them both this generall name of elder , & then distinguishing them into such as rule , and such as labour in the word and doctrine : but this informer will never prove that [ episcopus , or bishop ] . designes two sorts of pastors a higher and a lower , or that there is any difference of degrees in the pastoral office : so that he cannot include here his superior imaginarie bishop of whose office the scripture is utterly silent . as we may , the elder in the bishop . and till he make the diocessian prelat appear in scripture , we must still hold that when ministers are called bishops , they get the proper specifick designation , and characteristick of their office , & are not called ●…o in a general figurative , sense or catachrestice , as epaphroditus is called the philippians apostle , or messenger . but how ? viz. their messenger sent to paul , who ministered to his wants . phil. : . so cor. . v. . titus and others are called the apostles and messengers of the corinthianes viz ( as it is there inumar ) in that bussines of the collection for the saincts at jerusalem , for which end they were sent to the corinthians . so the spirit of god in scripture , both in holding out the distince office of apostle properly so called ( for i hope our informer will not upon this ground make different degrees of apostles as he doth of pastors ) and likewayes in the very manner of these designations , and their circumstances , when atribut to such inferiour officers , doth state the distinction betwixt them and ane apostle in his proper acception , clearly holding out that they had neither name nor thing of the apostolick office properly so called , but that ministers are so improperly only called bishops , he will never prove . but now what is his last shift ? it maybe ( saith he ) their were no bishops settled as yet at philippie , & so it may very well be . but our informer here supposes two things in question which he will prove ad calendas graecas . that their were bishops , superiour in office & degree to presbyters , appointedby the apostles . the first and second answer tells us of bishops ( he means diocesian bishops ) either with paul when he wrot to philippi — or come from their diocesses ( forsooth ) and present accidentally there : and haveing told us that the diocesian bishops were among the rest of the presbyters bishops in his third answer , his last shift is , that they were not it may be , yet sett up at philippy , but remark , that as all these proteus like shifts and answers contradicts one another , so they all lean upon this egyptian reed , that the diocesian bishop is ane officer divinely appointed , and then existant . now , how impertinent dealing this is , let any judge . we prove from this and many such like texts , that the scripture bishop is a meer presbyter , they in all there answers doe coyne glosses of these texts , which doe suppose the jus & existence , of the diocesian prelat , which is the very quaesitum , & the thing in question . . he supposes that the bishop over presbyters ( the chimaera of his own braine ) though he was not settled at this tyme , yet was to be settled afterward at philippi . but how proves he that the apostle was to setle after ward such a prelat there ? this is another of their shifts , that the apostles first sett up prebyters , keeping still the government of the churches in their oun hand , till at last towards their end they sett up prelats , committing the government to them . but how doth he or they prove this after-institution of the diocesian bishop ? we have already abundantly evinced the contrary , both that the presbyters were the highest ordinary officers established by the apostles , & that without any such fancied reserve as this is , the wholl power both of order & jurisdiction was committed to them , & exercised by them , & supposed by the apostles to continow so in their last farewelles to the churches : and therfor may conclude that the bishops of philippi were meer presbyters : and that paul acknowledged , & knew no other . arnold : in his lux in tinebr . : ( on act. . . he called the elders , &c. represents the orthodox opinion , thus , episcopos & presbyteros , &c. — that bishops and presbyters are not names of diverse gifts in the church , but of one and the same office , because they who are here called presbyters , verse . are called bishops . the papists object ( saith he as this informer that in these times the names were common , but yet the [ office ] of bishops and presbyters diverse . he answers . this is to affirme , not to prove . . when offices are distinct , there also the names are diverse , . there was one office both of bishops and presbyters viz. the office of teaching . . upon the papists supposition there can and ought to be only one bishop in one city , but so it is that there were here many , therefore [ bishops ] signifie [ presbyters . ] thus arnold . classes our informer among the papists in this point , and represents our principles as the orthodox principles of the protestant churches , and so in several other passages as we may after shew . chamier , ( de oecum : pontif : lib. . cap. . ) haveing represented the papists glosses upon matth. . - [ the kings of the gentils ] &c. the same with our informers , viz. that our lord discharged only that sort of tyrannical domination , & haveing answered and confuted them , as we heard iunius and whittaker did before ; and haveing prefixed to the . chap. this cirle , an jure divino &c. [ whether the bishop be greater than the presbyter by divine right ] he represents the affirmative answer as bellarmins , together with his arguments and confuts them , and haveing proved presbyters power in ordination , from [ their imposeing of hands upon timothy ] , he afterward confuts the papists , ( & this informers ) pretences for prelacy from the government of the jewish church , & the apostles superiority to the seventy disciples : and adducing bellarmin's argument from this passage ( act . : . ) to prove that the holy ghost sett up bishops , he answers thus - locus exactis alienus est , &c. — that place of the acts is impertinently cited , for from thence it is evident that bishops and presbyters are the same , witnes ierom. and others , for they whom luke before called elders , or presbyters of the church , those paul afterward affirmes to have been made bishops by the spirit , and indeed for feeding , and ( as the latine interpreter ) for governing the church . ] so we see chamier : classeth also our informer among the papists in those his prelatick principles and glosses upon those scriptures . calvin upon tit. : . collects the identity of bishop and presbyter , from the apostle's calling them bishops , who were before called presbyters , and ( as we heard above ) reprehends , upon this ground , the distinction placed betwixt them , as profane and anti-scriptural . the same he inferrs upon act. . where the presbyters of ephesus are called bishops , makeing our informer's great topick anent the calling of such ministers bishops , qui primas tenebant in singulis civitatibus , or had a precedency in every city , a corruption and sin of those times . the dutch annot : on act. : . observe that those termed bishops in this verse , being called elders in the . verse [ it doth then appear that in the holy scripture there is no difference made betwixt elders and bishops . ] referring us to phil. . . verse , upon whch passage they assert the same thing : and especially from the plurality of such bishops in one and the same church , conclude this , referring us to tim. . . verse . and tit. chap. , , v. upon which places they obserue , that by bishops and elders one kinde of ministry is signified , viz. the labourers in the word and doctrine , citeing tim. : . pet. : , . and from the apostles description of the bishop in the tim. . they conclude that by bishop we are to understand all teachers of the church without difference , referring again to the forementioned places . the english annot . expresse the same sense of these places under debate , and upon acts . , v. adduce both fathers and councells to prove this point . the nixt scripture argument which the doubter bings against prelacie , and the last too , is taken from ephes. . . [ where the apostle reckons up church officers , & makes no mention of bishops ] . our argument from the scripture enumeration of church officers here , and in the parallels . cor. : . rom. : , , , is this [ that the holy ghost therein describing purposly the various kindes of church officers , and speaking of the office of the pastour , makes no distinction of a higher and lower pastour , nor gives the least hint of either name or thing of a diocesian prelat , although both ordinary and extraordinary officers , be enumerat , even the ruleing elder and the deacone : from which silence of the scriptur , as to this imaginarie bishop , we conclud him to be no plant of the heavenly fathers planting , by the same reason that our divines conclude the pope to be such . to this our informer answers . . that it is ill reasoning , that because such ane officer is not in such a particular place , or , enumeration , that therefor he is no where to be found in scripture , for how prove we that the apostle intended in that place , a cempleat enumeration ans : he is guilty of a palpable forgerie here , whillmaking his doubter instance in this place only , as if we held , that there is here a full enumeration , wheras he cannot but know that presbyterians in this argument against prelats , as also protestants in opposition to the papacie , doe , together with this passage , joyn the parallels . . cor. : . rom. : . in which places collated , there is found a compleat , enumeration of all church officers ordinary , or extraordinary , and adiscoverie of their duties , and gifts who are ordinary officers , even of the very deacon . lykwayes , we take in with these texts , the several descriptions of ordinary officers , and particularly of the bishop , & his gifts and duties , found in any other places of the new testamament . and since this informer cannot deny the apostles , or rather the spirit of god his intention of a full enumeration in these places collated ( such a full catalogue of church-officers being therein found ) our argument from the scriptures utter silence of the diocesian prelat in all these places , stands firme by his own confession , until he shall disprove this silence and prove the contrary . . wee might tell him also , that upon his own ground , even the silence of this text as to the prelat , will prove our point ; for it being upon the one hand the apostles scop to enumerat the most illustrous excellent gifts and offices given by christ to the church , for her grouth and edification , as his royal mediatorie donations upon his ascention into heaven : and upon the other hand , the apostle descending as low in his enumeration ; as the pastor , and teacher , whom this man holds to be officers inferiour to the diocesian prelat , certainely upon both these grounds , he would have mentioned him in order to this scope , had such ane officer been allowed or apappointed . and as for this text , it is enough if we prove that the apostle intended therein though not a compleat enumeration of all , yet of the most excellent functions and officers given by christ to his church , amongst which the diocesian bishops office hath the prime place in this mans judgement . how then ( i pray ) can he be here ommitted , and ane inferior officer named , his d . answer is . that bishops are comprehended under [ pastoures ] and teachers bishops being such though of a superior degree to ordinary pastoures . ans. first that scripture bishops are comprehended under the pastor and teacher , is certan , but that the diocesian should be so , is impossible , and by him gratis dictum . for. . he cannot shew that in these enumerations , the superior officer gets the designation of the inferior , now he holds the diocesian prelat to be ane office and order superiour to the pastor . nixt this were no proper enumeration , as he acknowledges there is here , of distinct & officers offices , if they had not all there proper distinct names and designations . and since apostles , evangelists , pastors , are proper designations of distinct officers ; and offices , why ought not the diocesian bishop to have had his proper epithet , and to have come in between the evangelist , and the pastor , for this was his proper classe as the higher church officer . againe , this answer and shift is the same with that of the papists to save the pope , for they answer our divines argument from this text , that he is included in the office of the apostle . but as we tell them that according to there account and character of him , he ought to have had a more peculiar designation , so we may say to this informer here . besides , may not patriarches , and all the rabble of the popes locusts have this pretended for them , that they are included in some of these officers ? sure we may in charity suppose that if a papist were pleading thus , this man would tell him , that it were no defence to shape out officers of their own devising , & then alledge they are included in some of these scripture designations , which answer suites his own case , since he cannot make it appear that the diocesian bishop is appointed in scripture , and we have proved his office to be contrary unto it . lastly . hetels us [ that if we will have here ane perfect enumeration of all church officers , we must comprehend [ ruleing elders , and deacons ] in some of these words , and why may not he doe so with [ bishops . ] ans. . we need not , in order to our scope nor argument from this text , alledge either a full enumeration of all officers , or goe about to includ [ elder ] and [ deacon ] under some of these words , it being , enough if wee con shew that the most eminent church officers given for the churches edification , are here enumerat , & that the enumeration comes the length of ane officer inferior to the prelat , in this mans esteem●… , down from ane apostle ; which renders our argument from this text impregnable . . if we should include the elder and deacon , in one of these words , we should but include therein inferiour officers of divine appointment in the designation of superior , which he will acknowledge to be no unusual thing in scripture . but his including the diocesian bishop is both the including of a forged anti scriptural officer of his own deviseing : and likewayes , if he includ him under the pastor and teacher , ane including and comprehending of a superiour officer under the designation of ane inferiour , both which differences doe cutt the sinnewes of reason and answer . chap. xii . the informer offers scripture warrand for bishops . his argument from the government of the church under the old testament , and from the apostles superioritie to the seventie disciples , examined . the first argument concludes , a lawful subordination of church-offiers ; in general , but reaches no help to the diocesian erastian bishop . the second beggs the question in supposing prelats to succeed the apostles immediately , and pastoures , the seventy disciples ; and from a superiority among officers of different kindes groundlesly concludes a superiority among officers of the same kind . no image of our prelacy in the iewish-church-government , or in the apostles superioritie above other church-officers . the informer contradicts his fellowpleaders in this cause and himself also . the doubter over come by this informers mighty answers ( forsooth ) [ confesseth episcopacie not to be unlawful , and only pleads that it may become inexpedient , and a better put in its place ] whereupon he promises [ that if we will not stand out against light , he will let us see warrand in the word for bishops ] and so he may easily doe . but the bishop he must let us see the warrand for is the diocesian erastian bishop , haveing sole power in ordination and jurisdiction , bound to preach to no flock , and deriving all his power from the civil magistrat . now , when he hath given us scripture warrand for such ane ordinary church-officer , as is of this mould under the new testament , erit mihi magnus apollo . wee see he still walks in darknes as to the state of the question , and dare not exhibit to us the mould of the present bishop now existent , when he offers to produce scripture warrands for him . his . warrand is ; that under the old testament ( setting aside the hie priest who was a typ of christ ) there was a subordination among the rest of the priests , mention being made of chief priests king : . ezr : : . &c. matth. : . act. : . and over these againe a chief priest under the hiest preist , who only was typical , since two hie priests are sometimes mentioned , luc. : , so there was a subordination among the levites exod. : . numb . : , . with . . v. neh. : . one is set over the levites , called by the greek , episcopus , and another over the priests v . from all which places he concluds , that subordination among churchmen is no such odious thing as some believe ] ansr. 〈◊〉 . if this be all the conclusion which this man drawes out against us from the premised trite argument of bellarmin and others , viz. that there is a subordination among church men , it will never help him , nor wound our cause in the least ; for as we grant without the least preiudice thereunto , that there is a subordination , both of courts and church-officers under the new testament , pastours being above ruleing elders , and they aboue deacons . presbyteries also being above kirk sessions , synods above presbyteries , national assemblies above synods , as the jewes had there supreme sanhedrin , exod. . chron . and also betwixt the sanhedrin and synagogue , a middle ecclesiastick court called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pre●…bytery luk. : . act. . . and also their least sinagogue-iudicatorie , wherein was both ruleing , and censures . act. : . compared with act. : , . and with mark. ▪ , . act. : . answerable to our kirk sessions . which is largely demonstrat by mr gillespie , aar . rod. lib. . cap. . pag. . to . as this ( i say ) is clear , so it is evident , that it is much more then a meer subordination of courts or officers , which he most prove if he will conclude any thing to purpose against us , viz , the prelats sole decisive power , and negative voice in judicatories , and their deryvation of all their authority from the magistrat as his deputs , in their administration . now , from the subordination of courts , or officers , mentioned under the old dispensation , to conclude [ the lawfulness of a prelat ( a pretended minister of the new testament ) his taking from other ministers all the power of government , contrary to our lords express command , his laying , aside the preaching talent , and giving up all the ecclesiastick authority which he pretendes unto , to one who is not , qua talis , so much as a church member ] is a wide and wilde conclusion : yet that this is the conclusion which he must infer to prove his point , is beyond all question . . giveing , not granting to him that there was under the old dispensation such a hierarchy as he pleades for , and such a difference of degrees among church officers , as he represents , how will he prove this consequence [ that the government of the church under the new testament must be thus moulded , and have the same degrees of ministers , as the jewes had of priests and levits ] this connexion he supposes here , and offers afterward some smatterings in proof thereof , but with what success we shall see with in a little . will he say that it is lawful to bring into the christian church every point of the jewish policy ? bilson , ane english bishop ( even in pleading for prelacie ) will give him the lie if he say so , and shew him the disparitie betwixt their church government and oures : perp : gov. chap. . [ for the tribe of levi ( saith he ) was neither subjected to the government , of another tribe , nor without manifest confusion could it want all government , wherefore as all the rest , so this tribe also had its proper magistrats , to wit , it s , pinces elders , judges &c. — he adds , that the jewes law contained in the books of moses , comprehended the mould of their civill government , and the priests and levits being most skilful in this knowledge , we need not wonder that they were placed in the same benches with the judges ] ( this we offer to our informers observation , to snew how this bishop pulles his care in argueing from the priests sitting in civill courts numb . , to justifie our prelats civill rule ) but now to our purpose in relation to church government , he adds further [ that the offices of the sanctuarie , and rites and ceremonies of the sacrifices , from which all the other tribes except the levites were restrained , were not of one kinde ; so that it needs be no wonder that these degrees of the administrators were distinguished according to the diversitie of offices and services . but in the church of christ , the word and sacraments concredited to all ministers without distinction , as they are of one kinde , neither admitts any difference of administration , or celebration , so neither doe they require different degrees of ministers ] thus he . sure had our informer listened unto this information of this father of the church ( as he speaks ) he would have spared this argument as not worth the repeating . the ministry of the levites who served in the sojourneing tabernacle , is compared to warrfare numb . . because of the militarie order which the priests and levits observed in their externall ministry . where there was one common temple , a common ministry of the priesthood , a thousand administrators in every family ( the twenty four families who served each their week in the temple being called courses by luke , & stationes by the talmudists , the term being borrowed from warrfare , as scaliger observes ( in canonibus isagogicis ) it is no strange thing if in this ministry , and priesthood , their were such degrees of administrators ; but the prieststood being changed , there is made of necessity a change of the law , saith the apostle hebr. : . and the policie suitable to the state of that church must by necessary consequence be changed also . . the antecedent of the argument from that policie , will be a harder taske then he imagines , and this informer would be quite out if put to draw us the image and lineaments of our present prelacie in the jewish church government . for . we cleared above that the ecclesiastick sanhedrin was distinct from the civil , and that the priests had a distinct independent authority and ministery : but the prelats derive all their spiritual authority from the magistrat . . he cannot shew that either the highpriest , or any inferiour priests had the sole decisive suffrage in their ecclesiastick courts , or such a negative voice as the prelats exercise & assumein their pretended synods and presbyteries . the learned iunius will informe our informer ( de cler. cap. not . ) that , par consortium honoris & potestatis fuit inter sacerdotes , sed ordine impari , qua familiarum , qua temperis respectu . penes concessum sacerdotum ex lege fuit ordinaria jurisdictio ecclesiastica that is , among the priests there was a like participation of honour and power , though in a different order : partly in respect of families , and partly in respect of times , the ordinarie ecclesiastick jurisdiction belonged to the assemblie of the priests according to the law. thus he ▪ sure then it belonged not to the highpriest alone , farr less to any inferiour priests , and therefore none of them all had our prelats negative voice in judicatories , or a sole decisive suffrage , so that they were farr from our prelats principality as to directive and corrective power . and therefore though we should grant that his argument will hold as to our being oblidged by the policie of the jewes , and to have the government of the gospel church this moulded , yet our present hierarchie is so different from it , that it will not help his cause in the least . but the doubter objects [ that there ought not to be such a subordination under the new testament . ] to which he answers , [ that the old testament-subordination being to maintaine order and unitie in the in the church , there is the same reason for it under the new , and stronger , because the christian church is of larger extent then the iewish , and the danger of schismes , and the necessity of preventing them , the greater : and what better way for this then gods way thus exemplary pointed out to us , although the new testament gave no other ground , gods own model being best for the church . ] i answ . . he must plead for much more then a meer subordination of officers , if he speak to the point , as is clear from that is said . and his doubter , ( if he had dealt fairely ) should have objected [ that the new testament church ought not to have the same mould of government that the jewish had , and that there is a vast disparitie betwixt their prelatick erastian hierarchie , and the jewish church-government ] both which grounds doe break the force of his argument . but it is good that our informer hath the doubters arguments and objections of his own moulding . . though he know reason of a subordination under the old testament ( he should have said of that particular mould of government which the iewish church had but his general one , to maintaine order and union in gods church ( he should have said in that church , under that special dispensation , ) yet we have showen him some reasons of their particular policie which doe not reach us . and shall onely resume to him that we have neither . . such a distinction of tribes . nor . a common temple , and common ministry in one temple for the universal , or for any national church , as they . nor . have we such types and shaddowes , from which ( as upon the former grounds ) this mould of government did flow . nor . such various sanctuarie offices , and degrees , and varieties of administrations , requiring ( as bishop bilson hath told him ) such varietie and different degrees of administratores , the word and sacraments being concredited to all ministers without distinction &c. besides , hath not the apostle in the forementioned passage , hebr. : . given this informer a sufficient reason why wee are not tyed to the same policie , viz because that the priosthood is changed , ( i. e. ) their particular frame of church officers , & that therefore there is made a change of the law , that is , of the legal ordinance , both of worship & government . . darene say that christs church under the new testament , may have every mould of government which may be in it self , or in respect of some circumstances , commendable , and subservient to these ends of order and union ? where is christs faithfulness as a sone over his own house , beyond that of moses ? where are all the new testament prescriptions in point of government , officers , lawes , censures , if the church thereof like a tabula rasa may have any government introduced into it , which may be in its own time and place good , and ministers framed according to the old testament dispensation ? . how will our informer extricat himself as to the jewish high priest in maintaining this answer to his doubter ? was not his office a special mean of order and unitie in that church , and to prevent schisme ▪ s and divisions ? and is there not the same reason that the christian church should be thus kept from that evil by a supream highpriest or bishop ? what better way for this , then gods owne way ? and what better pattern for modelling the new testament-church in point of her government , then this pattern ? surely the pope will thank him for this . i know he sets aside ( in contradiction to saravia , as i shall shew ) the highpriest in his argument , as a type of christ , the man forsaw that this would cast his argument in to ane intire popish mould ; but he is not so forseeing as to prevent his being snared by his own reason , & caught in the brieres of contradictions . for . he dare not deny that this officer was a singular mean of their order and union . hence he must grant that his answer to the doubters objection is naught , and that gods way of preserving order and union in the new testament church , is different from his way , and the means of preverving it under the old , and that the samenes of the end of gods ordinances and institutiones under both dispensations , will not plead for holding the same institutiones . was not order , union , and the edification of the church , the great end of all the mosaical ceremonies and pedagogie . were not the jewes for this great end of order and union to keep their solemne feasts ? to go up to jesusalem solemly and joynly three tymes in the year ? to have one common temple , one altar , &c. and must therefore the christian church observe the same ordinances and institutions ? . how will he prove that the inferiour priests were not types of christ as well as the highpriest ? dare he say that their praying for the people , and their sacrificeing , were not typical of christs intercession and sacrifice , as well as the praying and sacrificing of the high priest , though not in the same degree of eminencie ? i grant that the apostle ( heb. . ) speaking of the authority and honour of christs priesthood , presentes the legal type thus ; every hiepriest taken from among men , &c. yet if we shall consider that hebr. . discoursing of the efficacie of christs sacrifice in opposition to the legal , he sayes in the , & . ver. and every priest ( simply , not evrie high-priest ) standeth dayely ministering & offering the same sacrifices , which can never take away sin , but his man after he had offered one sacrifice for sins , &c. it will be evident that the inferiour priests were also types of christ. so that he should either have taken in the high priest into his argument , or excluded together with him , the inferiour priestes upon the same ground . for majus & minus non variant speciem rei . if he say that he is not speaking of their sacrifices , but of their government , which was not typical . answ. why might he not then have taken in the high-priest upon this ground , since these are as well distinguishable in him , as in the inferiour priests ? so that he might have been excluded from having any thing to do with the type in pointe of his government as well as they . and for his single eminencie , it drew along with it those degrees of inferiour priests and levits , ( in his principles ) which are mentionedso that if the one must evanish as a type , in the same manner must the other . . it will much puzele this informer to prove , that the highe priest in respect of his government was a type of christ ; sure he will find this denyed by his fellow brother in the cause , tilen in his parenes : ( cap. ) in summo sacerdote ceu pontifice , non typi solum sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio conspicua & — [ in the highpriest , the type is not only conspicuous , but the reason of order , for he bore not a type or resemblance of christ in resspect of the kingely and judiciary power which christ hath , who otherwayes should haue had the dignitie , both according to the order of aaron , and the order of melchisedeck , that is , both of a king and a priest . ] iunius , a greater then he , ( de pontif. lib. . cap. . ) distinguishes these in the highpriest . — in summo sacerdote consideranda , non solummodo ratio typi , sed etiam ordinis & politiae , — [ we must consider in the high priest not only the reason of the type , but like wayes of order and policie , &c. ] then he addes the abovementioned : reason ; so that in this argument , and his way of pleading for prelacie upon the ground of the jewish policies . he will of necessity introduce a pope into the christian church : which will be convincingly clear , if we shal in the t . place consider , that our informer in this argument hauing set aside the high priest , as onely typical , tells us of another single chief and high priest under him , and tels us in answer to the premised objection , that this method of the jewish government ( with this chief or high priest ; distinct from the typical priest ) is exemplarlie pointed out to christians as gods patterne for moddeling the gospel-church government . so that without all shaddow of evasion his argument pleads for a chief patriarch over the christian church , as being a parte of the jewish policie oblidging us , and exemplarly commended to us for our imitation . moreover , i would know what he would say , if one should plead for retaining of all the judicial lawes of the jewes upon his two grounds . . as not being typical . . as being gods excellent means for order and union , and commended exemplarly unto christians to the same end , what better patern for modelling our government and lawes then this patern ? likewayes will he say that every peece of the jewish antiquated pedagogie was properly typical : and that we are bound to reteane as of a moral perpetual nature whatsoever thing in their policie was not such . surely there were many things depending upon the particular exigences , and state of that people , both as a church under that old dispensation , and as a commonwealth regular in its civil lawes immediatly by god , which no found divines doe call typical , and yet doe hold that they oblidge no church or state under the new testament . for a conclusion of this argument , i shall tell this informer that he grossly mistaks these scripture expressions ( at least in the judgment of some learned ) anent the chief priests . king. : . &c. when taking them to denot different ecclesiastick degrees among the priests in their spiritual function : these chiefness ( to speak so ) or principality among the priests , being meaned of a civil principality existent in that tribe before the priesthood was therein established : and that they were called chief-priests , or elders of the priests , did flow from this that this trybe ( subject to the same princes as at the first ) was afterward set apart for the priesthood , for aaron and his soones were chosen to be priests exod. . but the whole . tribe was not assumed unto the priesthood before numb . . yet in the meane while the tribe of levie ( exod. . ) had the heads of their families & their princes . the scripture then speaking of the tribe of levie as a tribe simply , ascribes to it the same policie with the rest of the tribes , & princes of the several families by the right of primogenitur : thus both priests and levits had their chiefe men and presidents . but as a tribe separat to holy things , it had its peculiar policie . one was chief priest onely by gods appointment , at whose hand all the rest of the priests were . chron. : . and at the hands of the priests were the interior levites , in their several services . david in distributing them in their several temple offices , did not set the princes over them as such , but onely having numbered them after the heads of their families , and by their lotts or courses , did assigne to them their service of the temple , upon gods command by the mouth of gad and nathan , the more to facilitat this sacerdotal tribe , their comeing unto , and returneing from the temple . the chief of the families then , are not upon this ground princes or chief as to the holy ministerie ; for there was but one onely high priest , all the rest as well the heads , as the families themselves , were at the hand of the highpriest in the ministery of the house of the lord , chron. : . where the chief or head in matters sacred , had no more power then the wholl body . so was it in the distribution of the levits into their several classes by their heads chap. : , that they might beat the hands of the sons of aaron in the temple ministery . so that none of his citations doe amount to any proof of his fancied degrees and subordination among either the priests or levits in their spiritual functions , or any other waye then in their civil capacitie as a tribe ; neither had the two high priests ( mentioned luc. . ) the least warrand in gods institution , but this is acknowledged to be a corruption in their government then creept in among other corruptions : and since he drawes his first instance of the levits subordination from exod . before that tribe was set apart at all to the holy ministery , that passage at least , and ( as i said , in the judgment of some ) its parallels also aftermentioned by him , doe speak of the civil government and subordi nation of the levites in that capacitie ; and that any of their chief rulers are by the greeks termed episcopus , is a very poor argument to conclude their ecclesiastick rule , it being notourly known that the best greek authores put his designation upon civil governoures . this subordination among the levites in exod. : . is unquestionably civil upon the ground assigned . and numb . . it is evident that the heads and princes of families are numbered . and accordingly the heads and chief of the families , chron. . and in neh : : . he that is set over the priests , is the son of one of the great men ( haggedolim ) , or eminent in paris and place as many take it . chron. : . before the division and order is set down , it s said , there were more chief men found of the sones of eleazar , then of the sones of ●…thamar , &c. all which doth much plead forthis assertion , but we need not be peremptor in pressing this , since the weight of our answer lies not upon it . our informer comes nixt to his new testament proofes for bishops and produces first , the superiority of the twelve apostles above the seventy disciples . where . wee see , he is still in the clouds of a general superiority , which is farr from the prince-like arbitrary , and erastian superioritie of the diocesian prelat now existent , and whom he undertakes to plead for , which this informer ( had he intended to have informed right ) should have condescended upon . had the apostles such a superioritie over the seventy disciples ? were they subject to the apostles as their rectors and judges ? did the apostles ( as our prelats ) assume a sole decisive , conclusive suffrage , and a negative voice over church judicatories , notwithstanding of their extraordinary and high prerogatives ? did we not see the contrary exemplified in that meeting of apostles with ordinary ministers , act. ? had the seventy onely a derived precarius ministry under the twelve apostles , as their vicars & substitutes in their ministration ? had they no interest in the church-government but upon the apostles meer pleasure . as curats are now in all these respects subject to their prelats ? had not the seventy their mission , their institution , immediatly from christ as well as the apostles themselves ? were they not consequently to exercise their ministery upon this ground , without such a servil dependance upon the twelve as prelats doe arrogat to themselves ane arbitrary principality over ministers ? were the twelve to rule only , and to committ the preaching worke to the seventy as their deputes , as our prelats now doe ? or were they not rather to help forward the great harvest , and the work of the ministery , together with the apostles themselves ? so that this informer will never find the least shaddow of ane episcopall superiority here . but . granting that the apostles were officers in asuperiour degree to the seventy , which is the utmost conclusion which he can draw from scripture , how will this infer a superiority among officers of the same degree . we grant the apostles were superior to evangelists , they againe to pastoures , ergo , one pastour may be a diocesian prelat over hunderds of other pastours , is a consequence known to no logick . christ appointed both extraordinary , and ordinarie officers in their severall degrees , as apostles , evangelists , pastours : ergo , he appointed different degrees of pastours , hath no connexion imaginable . . tht basis of his argument lyes in this [ that the prelats are immediat successours of the apostles in their degree of superiority to the seventy disciples , and pastours come after the seventy in their supposed subjection , and are not the apostles immediat successours in the ordinary ministery ] but this , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the quesitum or question , must be proved , not begged and supposed by him . we did already evince the contrary , viz , that the pastour to whom is committed the ministery of the word and sacraments , and both the keys , immediatly from the apostles , are the highest ordinary officers , and the apostles immediat successorus as to both order and jurisdictione . but the doubter and i object furder [ that the apostles superioritie over the seventie , was extraordinary , personall , temporarie , and to cease with themselves . ] in answer to this , he grants that in some things their priviledges were extraordinary , and to cease with themselves , such as their immediat cas . ling , their sending to all nations their infallibility , gifts of tongues , or whatever was necessary for the first founding of the obristian ch●…rch . but in other things wherein they were superior to other ministers , their power was not extraordinary and temporarie , but still to be continued , such as ordination of ministers , and governeing them by ecclesiastick authority ; in which power the bishops succeeds them , who are [ the children in stead of the fathers ] as augustin applies that of psal. , v. . ans. . then it seems that with him the episcopal office properly succeeds to that of the apostles , and is a continuation of their power in ordination and jurisdiction over pastours , which contradicts his second answer to our argument from ephes. viz [ that bishops in that place may be comprehended under the the office of pastours & teachers ] for here he makes their office the same with that of the apostles as importing ane authority in ordination and jurisdiction over pastors and teachers , and so he should have said rather that it is comprehended under the apostolick office . he yet againe contradicts himself in this answer whill granting [ that whatsoever was necessary for the first planting of the christian church is a priviledge ceased with the apostles ] and yet making their power of ordination of ministers , and in governing them , to be still necessary , he must understand it as performed and done by them , since therein he imagins the pattern of episcopall power to ly : for other wayes the presbyterians doe hold and prove that ordination by the presbytery , and government by presbyters collegiatly , is still continued and necessarie ; this he will not allow , and so must understand it of the manner wherein the apostles performed this at first . now i say , their apostolick power in ordination and government as exercised by them at first , was necessarie for the first founding of the church . for . their power of ordination was of equal limits and extent with their mission to all nations — goe disciple all nations , i hope he will grant was extraordinary , as being necessary for the first founding of the churches , ergo , say i. so was their power in ordination and government of ministers , since it was of a like nature , and of the same extent ; for to what ever nations they were sent together a church therein , there they were to ordaine ministers , & governe them by ecclesiastick discipline , which he makes to be the bishops office . . their sole power in ordination and government , here supposed , by him , did certainly presuppose the christian church in fieri , whereof they were to be founders . first they were , as christs immediat extraordinary ambassadours , to convert and bring in churches , then to plant officers , & the gospel government in them ; now , who will say but this power was necessary for the first planting of the churches , and so comes under the character of these things which this man acknowledges to be expired : surely where no other officers were to concurre , the apostles of necessity behooved to ordaine solely , and their apostolick inspection over them did necessarly depend upon , and flow from , their apostolick extraordinary mission and infalibilitie , so that this power in so fare as episcopall like , was indispensibly needful for the first founding of the churches and consequently must be expired by his own confession , the nature and exercise of this power supposeing , and requiring their peculiar mission , infallibilitie , and gifts of tongues , which are acknowledged by this man to be expired privileges , necessary ry onely at that time . moreover , the apostles power in ordination and government did include extraordinary miraculous rodes and censurs , & a power in coerceing the rebellious , thus peter stroke ananias and sapphira dead for their lying which was a fearful apostolick censure , put forth by his apostolick authoritie at that time , paul stroke elimas the sorcerer blind for withstanding the truth ; besides , their power in ordination at that time , included their miraculous conferring of the spirit by the imposition of hands . tim. : act. : , , . now , all these apostolick priviledges ( which this man must needs acknowledge upon his own ground to be expired and extraordinarie ) being necessarily included in , & essential unto the apostolick power , the nature and exercise thereof must be expired also . wee shall offer here to the informer a distinction of the learned iunius , who in his answer to bellarmins argument for the apostles episcopal singular power , from that word shall i come to you with a rod , distinguishes the ordinary and extraordinary rod , secundum illam , &c. ( de concil . lib. . cap. . ) — that is , according to the commone ordinary rode . peter was a fellow presbyter pet. . but according to the singular and extraordinary , he stroke dead ananias and sapphira . in respect of this commonrode ( saith he ) paul saith cor . — [ you being gathered together with my spirit in the name of our lord jesus ] but as to this singular one , he saith [ shall i come to you with arode cor , ] this common rode he denyes to have him in the hand of any one man whither apostle or other , or that they had any sole or singular preheminence in churches constitute . and this cutts the winde pype of our informers topick and argument here for the prelats power . which leads to a d. answer . we proved already that the apostles exercised no singular episcopal preheminence in churches constitut , and what they did in churches not as yet constitut and infieri , is not to the purpose by his own confession , since it falles in among those things necessary for the first planting of the churches , which priviledges the acknowledges are gone , that the apostles exercised no such single preheminence in churches constitut , is abundantly cleared in the . argument against episcopacie , where we shewed that neither in ordination , nor excommunication , nor in ministerial decision of controversies , the apostles assumed ane episcopal power in churches constitut , but had the ordinary church-officers presbyterialy concurring with them . wee likwayes proved in the . argument , that the episcopal power is neither formaliter , nor eminenter , contained in the apostles authority , but is inconsistent there with , and contrary therunto , there sole directive , corrective power over the diocess , as being the proper sole pastoures thereof , their sole decisive suffrage , and lordly dominion over church-judicatories , besides their civil rule , like that of the princes of the gentiles ; rendering our prelats power ex sua natura , & in universum , different from the very nature of the apostles authority , and the authority of a gospel ministery altogether : and consequently it could not be transmitted by the apostles , to the church , as any peece of the gospel church government ; and by further consequence they are none of the fathers or children whom the true church , or the apostles brought forth , but the spritus brood of satanical antichristian pride . as for what he addes of the fathers making bishops successours to the apostles iunius will tell him ( de cler . cap . not. . ) that this is not to be understood of a succession from christs institutionquia nunquam instituit christus ut apostolis secundum gradum in ecclesia succederetur , because christ never appointed successors to the apostles in the church according to degree — and that the fathers understood it of a succession ex simili , non ex pari , a succession of similitude , not of paritie and of a similitude secundum quid , or imaginary , according as prelats were then moulded . chap. x. the informers great argument for prelacy , from the pretended episcopacy of timothy and titus . their episcopal office disproved , from the office of evangelist , ascribed expresly to the one , and by good consequence to the other , from many circumstances of the sacred text , and the judgement of interpreters . the informers pleadings from there power in ordination and jurisdiction , supposed in the precepts addressed to them there anent ; from the necessity of this power , the concernment of of after-ages therein , &c , examined . the unsoundenes and inconsistency of his arguing and answers upon this head , several wayes discovered . the informer presents unto us nixt , the pretended episcopacy of tymothy and titus at ephesus and crete , and the douhter alledging [ that paul calls all the miniters at ephesus and crete , bishops , ] he rejoynes that tymoth and titus were bishops as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bishop was afterward taken , that is , had a power in ordination and iurisdiction over and above inferiour ministers . this argument from the pretended episcopacy of timothy and titus , as also the nixt , taken from the supposed episcopal power of the seven asian angels , hath been so fully answered and baffled by many , that it is , a wonder how he hath the confidence to repone to us these oft sodden coleworts . we gave already a hint in the st a●…gument ; of the acknowledged extraordinary function of tymothy and titus , which is abundantly cleared by many , from their unfixed motion and officiating , their occasional transient imployment in these places , paules actual revocation of them both there from , the condition of these churches , as being but in fieri as to their organick settlement and constitution : particularly , that their power in ordination and jurisdiction was not episcopall , i prove from these grounds . . in churches already constitut , this authority was not solely resident in tymothy and titus falluntur , qui putant ( saith calvin , instit : lib : . cap. . ) &c. that is , they are mistaken who judge either timothy at ephesus or titus at crete to have exercised any impite or dominion to dispose of things each at his own pleasure , they were set over the people ( no word of their being set over ministers ) to go before them in good and wholsome counsells in relation to the placeing of ministers , not that they might doe as they pleased excluding others . since paul himself neither imposed hands nor did excommunicat alone , and since ( as i said above ) a wholl colledge or presbytery of apostles acted nothing pro imperio , but in churches constitut had elders going along with them in all that sinodal procedour act . farrless would timothy and titus assume this episcopal preheminence , who were inferiour to any of the apostles , therefore their power in this was not episcopall . . that authoritie which was intrusted to the elders and ministers in commone , / was not intrusted to any one officer , such as timothie ; but so it is that after the church of ephesus was exedified and compleated in its organick being , and after timothy had gotten his charge as to ordination and jurisdiction in ephesus , paul committed the wholl episcopal power to the elders ( as is said ) before timothies face in his last farewell , act. . therefore he intrusted him with no episcopall preheminence in or over that church when compleated in its organick being . . they whose power stands so circumstantiat as to ordination and jurisdiction over these churches , that it excluds episcopale preheminence , properly and formally such , their power in ordination and jurisdiction , cannot be prelatical , nor ground ane argument for prelacie : but such is the power of timothie and titus . for . as diocesian bishops they ought to have been determinatly and designedly set and fixed there , as the officers of these churches , but the contrary appears in the text [ i befought the to abide at ephesus ] and againe [ i left thee at crete , and to set in order things that are wanting ] which words point at ane occasional transient , employment there , not a fixed instalement . . in these epistles they are both called back without the least intimation of their returneing . . if their power was episcopall and ordinary , then in the apostles prescriptions and rules anent their successours , their power and authority ought to have been described , and rules given touching the gifts , call , ordination &c. of the diocesian bishop , but the apostle prescribes no rules for any officer higher then a pastour , & supposes still that he is the highest ordinary officer , in all his directions as to church government . . add to this , that paul never calls timothy , or titus , bishops , though frequently making mention of them , but ministers , souldiers of christ , workmen , the churches messengers &c. . tim. . . . tim. . . and . . cor. . supposing them his attendants in his apostolick function ; their accompanying paul in his travells is largely described by the divines at the i le of wight . . timothy is found at berea with paul , act. . . then at athens . thence paul sends him to thessalonica . thess. . . then , hav●…ig been at macedonia with paul , he came to him to corinth act. . . then he is with him at ephesus , and thence sent into macedonia act. . . whither paul , went after him , and was by him accompanied into asia act. . . he is with him at troas . v. and at miletum . v. where paul gave the elders his last charge as the bishopes of that church . and after this , he is found either in journeys , or absent from ephesus . forafter he is found a prisoner with paul at rome , being mentioned as his companion in these epistles written while paul was at rome ; as that to the philippians , philip. . to philemon . . . and to the colloss . . . and he is never found againe at ephesus , & neer the end of the apostles pilgrimage , he is sent for to rome . so titus is found at ierusalem , befor he came to crete , gal. . . thence is sent for to nicopolis , tit. . . then to corinth , then he is expected at troas . cor. . . and meets with paul in macedonia . . cor. . . whence he is sent againe to corinth . cor. . . & after this , neer the time of paules death , is found at rome , from whence he went not to crete , but unto dalmatia , . tim. . . and after this is not heard of in scripture . so that from their various journeys , the order of them , the time spent in them , the nature of their employment , which was to be the apostles copartners in their apostolick function , and negotiat the affaires of the churches where the apostles traveled , and the sciptures silence touching their being beshops of any one church , these divines conclude that they could not be diocesian bishops . others doe remarke severale other pregnant circumstances in the sacred text , specially relating to timothy which doe evince him to be neither bishop at all , nor particularly at ephesus in the prelatical sense . as . that paul stirres him up to diligence upon this motive , that thus he shall be agood minister of christ , not a bishop of christ , . tim. . . he was therefore a minister bishop , but nothing else . . that when paul wrote this first epistle to him , he was but newly entered into the ministery . . tim. . . with act. . . . . &c. and paul will not have a novice to be a bishop . . he is commandes to intreat elders as fathers . . to honour them doubly that rule well , therefore he was not to be a father over these elders . that he had his gift by the laying one of the hands of the presbysery , which could not be ane episcopall function . . that paul appointes him to reside there only untill his owne return from macedonia , to instruct the people for someshorte time until he came to him againe . tim. . . . — . that assoone as paul came from macedonia to ephesus , he sent timothie into achaia , himself staying at ephesus and asia for a season . act. . . to . v. and from thence he returned to macedonia , and through it unto asia , accompanied with timothy and others , after which we never read that he returned to ephesus . . that timothie was sent to many churches to confirme and strengthen them , as , to macedonia act. . . to thessalonica . . thess. . . . to philippi . chap. . . . but never to ephesus after his first departure . . that though he is joyned with paul in the inscription of some epistles . collos. . philip . . and frequent mention is made of him in the epistles to severall churches , . cor. . . philip. . . . . thess. . . . hebr. . . yet there is [ altum silentium ] of him in the epistles to the ephesians , his own supposed diocess . . that paul laid hands upon the disciples who were ordained in that church after his supposed episcopacie . that as timothie was sent to confirme . instruct and comfort other churches , as philippi , troas . so paul writes to him . tim. . . that tychicus was for this same end . sent to ephesus : and that he wrote the epistle of paul to the ephesians from rome , whom the apostle ( chap. . . v. of the epistle directed to that church ) sent to them as a faith full minister , who therefore lookes liker their bishop then timothie . that the same is supposable of titus is also apparent , both in that he is called ( as timothy ) , not bishop , but pauls fellow helper , and that concerning the corinthians , not the cretians , and likewayes in that he is imployed to the church in corinth , after he was left by paul at crete , as his fellow helper in that church , . cor. . . and was fixed to no one place of residence . that being charged to come to paul at nicopolis , his stay is found very short at crete , so that after half a years residence there he was sent to corinth and dalmatia &c. but the doubter acknowledging [ timothy and titus , their power over ministers at ephesus and crete , since they are taught how to ordaine them , what qualifications are requisite , how to proceed in their tryalls and censures , alledges that this they had , as evangelists & companiones to the apostles in their laboures and as appointed to settle and water these churches which they had planted . ] in what respect these things are attribute to these church officers , will be after examined , when we shall consider how our informer pleads for their episcopall power upon these grounds . but to this exception of the doubter , he answers that this supposes them to be extraordinarie officers , whose office was not to continue in the church . and the doubter affirmeing this . [ because timothy is called ane evangelist . tim. . . and that therefore he could not be a bishop ] to this our informer rejoynes that in a large sense , he was ane evangelist or a preacher of the gospell , but that he was ane evangelist in astrict sense , can no mor be proved from that scripture ; then that he was a deacon : because the apostle in that same place sayes , fulfill thy deaconship , as the greek signifies . or that philip was ane extraordinary evangelist , because he is called ane evangelist act. . . for he was a deacon act. . and act. . . did preach the gospell , but was not therefore one of these extraordinary evangelists whose office was to cease in the church . and finallie , he tells us that ordination and jurisdiction is properly no worke of ane evangelist but rather preaching and spreading the gospell ] ans. . this man casts up but a mist of insignificant words in this distinction , whereby he endeavoures to elude so clear a scripture . timothies evangelistick office , wee see , is a gripping argument which our informer would faine elude , but with what success shall presently appear . he grantes he was ane evangelist in a large sense or a preacher , but not in the strict sense , but what that strict sense is , in which he denyes timothy to be ane evangelist , he doth not clear , and so his strict sense is left without sense , and his distinction must flie with one wing . he knew that his assigneing ane explication of his strict sense , would have so palpably included timothy , that his evasion would be presently shut up : therefore he left the other branch of his distinction , a meer mute under the clouds , and gives us a distinction which stands upon one leg . . if he will take eusebius sense ( hist. lib. . cap. . o●… . with some ) he will tell him [ that this title is taken but two wayes , either for such as wrote the gospel , ( in which sence we grant that none of them were evangelists , or such as taught the gospel , and these againe were either such as had ordinary places or gifts , or whose plaees and giftes were extraordinary , that is , who were not settled upon any one charge , but were apostolorum vice , having a vicarius care of all the churches , as the apostles had the principal care . ] the evangelists ( as ambrose phrases it ) did evangelizar sine cathedra , or preached without a fixed charge . here , by the way i cannot but admire the inconsistant subtilty ( may i call it so ) of saravia ( de divers . grand . minist . cap. . ) who , in answer to beza , pleading [ that the appellation of evangelist is given not to every on who preached , but to the apostles temporary coadjutors in watring the churches , not yet fully constitut &c. ] tells him that apostolus nunquam timotheum — euangelistae nomine compellat . that the apostle no where puts the title of evangelist upon timothy , and that this title was given to none but philip. yet immediatly addes-evangelistae nomen non nego timotheo , quem paulus evangelistae ●…pus sacere jubet , i deny not the name of evangelist to timothy , whom the apostle bides , do the work of ane evangelist . if he deny not this name to him and the thing therein imported , how can he quanel the apostles not putting this title upon him , or deny him the title , and the peculiar office therein imported . calvin takes the word hereto import that special extraordinary office mentioned . ephes. . now that timothy was such ane evangelist , is already fully proved and by consequence that the objection stands untouched and unanswered by him . viz. that he was ane unfixed extraordinarie officer , and not to continue , and therefore any authority which he is supposed to have over this church , layes no foundation of prelacie . for he sayes nothing to this consequence , but admitts it upon the supposition that timothy was ane evangelist in a strict sense , and ane extraordinary officer . cartwright answering the rhemises upon this place , takes it in the strict sense mentioned , telling the jesuites that paules calling timothy once ane evangelist , hath more pith in it then all denominations of pishop that others can give him . . the informers reason of denying the special office of evangelist to be here imported , viz that he might be as well called a deacon , as being enjoyned to fulfull his miuistery or deaconship in the greek , is very poor . for . it being clear that the scripture holdes out such ane office as that of evangelist , specifically distinct fromother offices . ephes. . ( as this man acknowledges ) and it being equally certain that this or any other office and relation hath a work and dutie proper andpeculiar therunto and likewayes that the office layes ane obligation upon the person who carryes it , to perform the duties thereof . and finallie . jt being evidently the apostles scope , from the consideration of the office , to exhort to the duties suitable thereunto , its destrable by its own light that timothy is here stirred up to the duties of that peculiar station & office which we have proved he sustained ; & thereforit cannot be understood of a general ministery or service . will any doubt what the sense of such phrases is , [ do thework of a parent ] [ do the work of a master ] [ do the work of a pastour ] who knowes what the office and relation of a parent , master , and minister is , and that this phrase importes , this precept enjoynes the duties proper to such relations and offices . so the case is here , which none will doubt of but this informer who starts needles doubts , when he cannot answer his presbyterian doubter . . the deacons office haveing in scripture its limites drawn , the circumstances of the place where the word diaconia stands , discovers when we are to take it in a generall sense , and when this inferiour officer is pointed out . so it were absurd when archippus is bidden fullfill his ministery , or when the apostle calls himself a minister , to imagine that the proper formall office of deacon is ascribed to the one or the other : but the service there meaned is ane apostolicall and pastorall service , not the service of tables . now , fulfill , or make full proofe of thy ministery ( as our translatores doe weill render it , giveing the deacon a peculiar inglish terme according to the greek sound of the word to avoide confusion ) is exigeticall ▪ the ministery he is to fulfill , is his evangelistick ministery , the latter expounds the former , so that in the very phrase it self , the evangelistick office is asserted and the deaconship denyed . the phrafe of evangelist , & especially the workof ane evangelist , determins his peculiar office ; there being no other evangelists in the scripture sense , but either those that wrote or published the gospell in that extraordinary way , and timothy being clearly one of such , it must needs import the evangelist in a peculiar sense , and is distinct from the generall phrase of ministery in the latter branch of the words , which stands limited and restricted by the first part as isaid . again , since he includes in the generall terme [ episeopus ] his diocesian bishop , as distinct from a presbyter , in philip . . and act. . wee may with farr better evidence take in the peculiar evangelist here , the office properly taken , being both a scripture office , and likewayes so clearly applicable to the person to whom this precept is given , non of which he can say in his case . moreover , i wonder whither he would admitt this his gloss , if this phrase were directed to a pastour as it is here to timothy [ doe the worke of a pastour , make full proofe of thy ministery ] would he think this a good argument or reason to deny him to be a pastour , because the latter branch of the sentence expresses a deaconship ? sure he would not : or had the apostie expressed the first branch of the precept thus , doe the worke of a ●…ishop , would he have taken this answer from us , that timothy might be as well proved a deacon from that place ? sure , he would here tel us that th●… fi●… r●…trictive phrase , determines the subsequent generall one , and that different offices may well share in generall names . . the phrase of doeing the worke of ane evangelist , if we compare scripture with it self , will appear upon two grounds to import a peculiar evangelist . . such a sense must needs be admitted in paralleel phrases where the syntax and construction is like ●…o this , as [ the signes of ane apostle ] cor. : . [ commands of apostles ] pet. : [ foundation of apostles ] ephes . who will deny but that the word apostle is here peculiarly designeing the office , & why not also [ the workeof aneevangelist ] especially it being his scope to stirr up timothy to diligence from the consideration of the office , and others to the greater reverence of him . the terme of evangilist occuring only thrice in the new testament ( viz ) act. . ephes . . and in this place under debate : since the first two places , doe ●…yond all question speak o●… the evangelist in a strict and proper sense , h●… ( i pray ) & why doth it change its signification here ? extraordinary functions communicats with inferiour offices in the general names , as when the apostles are called pres byters in a general designatione , but extraordinary names are not made use of to point at ordinary functions , at least when the office is so distinctly pointed at as in this place . he stumbleth yet againe here into a materiall contradiction , whil telling us , that timothy was ane evangelist in a large sense , that is , one who proached the gospel , which he contradistinguishes from ane evangelist in a strict sense , denying timothy to be such , and that strictly termed evangelist had it for his work to preach and spread the gospell , as he seems to insinuat in the close of his answer , if at least he mean it of his strictly called evangelist ( for his way of expressing it is very indistinct . ) but however he will not say that timothy was no otherwayes ane evangelist then in the sense wherein any ordinary minister is such . and if he understand him to be ane evangelist as haveing a more large unfixed or universal office of preaching the gospel with extraordinary gifts , and as coajutor of the apostles , as hooker himself , together with eusebius do take it , as being thus contradistinct from writers of the gospel , how comes he onely to acknowle●… h●… ane evangelist in a general sense , as a preacher of the gospel simply ? i would know what this informer calls ane evangelist in a strict sense , sure he will not say that it is meerly preaching the gospel which makes up this office , for that he makes the large sense ; is it preaching and spreading the gospell with extraordinary gifts ad unfixedly ? ( as he seems to insinuat by making this the proper worke of ane evangelist ) then surely he will not deny but this was timothy's worke , and so he must be ane evangelist in the strict sense , against what he first asserts . he acknowledges the ordinary evangelists or preachers , were to preach and spread the gospell within their sphere , and so the strict evangelist must be distinguished from them by unfixed preaching and spreading the gospell : which ( besides what is mentioned ) will bring a new inconvenienc upon our informer and dash him against his principle of fixing timothy bishop of ephesus . yet againe , though philip preached the gospell upon the dispersion and spread it unfixedly , yet he denyes him to be one of these extraordinary evangelists whose office was to cease : so that he doth ( as to this ) distinguish preaching and spreading the gospell from the proper worke and characteristick of the evangelist strictly taken thus it is hard to know what he calls ane evangelist or how he understands it : for neither will he admitt power in ordination and jurisdiction to be ane ingredient in this office , and thus it is neither fixed nor unfixed preaching or government either , that with him will make up this office properly taken , if we consider the whole structure of his reasoning . . as for what he sayes of philip , that it will not follow , he was ane extraordinary evangelist , though termed ane evangelist , since he was a deacon . i answer , that philip was not ane evangelist properly so called , is by him poorly and gratis asserted , and worse proved ; learned calvin upon the place tells us that his deaconship was a temporal and transient function , then expired , because otherwayes it had no been free to him to leave jerusalem and go to cesaria ; and that he is not here proposed as a voluntar deserter of his office , but as one who had a more excellent office intrusted to him , which two grounds will put faire to prove that he was not a deacon still . then he adds [ evangilistae meo judiciointer apostolos & doctores medii erant , munus enim obibant apostolis proximum ut passim evangelium praedicarent , nec praeficerentur certae stationi — that is , evangelists were sett in the middle betwixt apostles and doctours , had ane office nixt to that of the apostles and doctours , had ane office nixt to that of the apostles , that they might every where preach the gospell and were not fixed to any station . he gives this reason of his description of the evangelist , because , ( ephes. . ) the apostle describing the order of the church doth in such manner substitut them to apostles , as he shews that they had a more inlarged office of teaching intrusted to them then to pastours whose worke was tyed to certain places . hence he concludes that philips deaconship at jerusalem , was onely temporall . and for some time there exercised by him , and that he was afterby the church assumed to be ane evangelist . in which words wee see . . he doth upon weightie grounds prove him to have been no deacon at that time wherein he is called ane evangelist . . that he was ane evangilist in the strict and proper sense as it is taken . eph. . — . that evangelists are officers above ordinarie teachers or pastours , and in this distinct from them ( in the judgement of this great divine ) that they were fixed to no certan charge , as they , but as being nixt apostles had ane indefinit unfixed ministery ; all which is cross to this mans blunt confused discourse of this mater , and cutts the sinews of timothy's supposed episcopacy . lastlie , where he affirms that ordination and jurisdiction were no proper worke of ane evangelist , but preaching and spreading the gospell . . i urge him thus , if preaching and spreading the gospel was the characteristick of the evangelist ( he must mean it in a more extensive way then ordinary pastours if he speak sense ) then sure he cannot deny but that timothy thus preached and spread the gospel as the apostles coajutor in many churches , as is cleared above . whence it followes by his own confession . . that timothy's office was extraordinary and is ceased , for he affirmes that the office of ane evangelist whom he calls extraordinary was to cease in the church . . that he had no episcopall authority in ordination and jurisdiction , he being ane evangelist in a sense beyond any ordinary preacher , and upon the other hand ordination and jurisdiction by his confession , not being his proper worke who is ane evangilist . so that pauls calling him ane evangelist must lay him by from being a prelat , and consequently all the informers pleading from his supposed power in ordination and jurisdiction in the . epistle written to him , is frivolous and vaine . for in his sense he could not act both the worke of evangelist and prelat , these being according to his pleading , inconsistent . but nixt , the wonder is , how this man comes to divide [ preaching and spreading of the gospell ] from [ the power of ordination jurisdiction ] since he cannot but acknowledge that the apostles did both these , and affirms that their office was episcopal , as we heard above . and after he will tell us that catalogues of bishops are drawen from the apostles , and by ierom , from marke the evangelist who was bishop of alexandria . then it seems this power in ordination ( wherein , with him the chief part of my lord bishops office lyes ) was very well consistent with both the apostles and evangelists their unfixed inlarged preaching and spreading of the gospell ; the apostles unfixed preaching & spreading of the gospell , sure he will not deny : nor can he deny to marke , the evangelists office in the strictest sense he can imagine : so that both are with him compatible . thus we see in withstanding the truth , hee is still in the briers of contradictiones . the doubter excepts aganist his reason [ that philip might be both a deacon and evangilist ] to which he answers [ that by the same reason timothie and titus might be both bishops and evangelists ] i answer . we have showen already , that philip ceased to be a deacon at jerusalem when he became ane evangelist . . supposing he were yet the informers answer and parallel , is naught . for . philipes becoming ane evangelist was ane advancement to a higher office , holding still ane inferiour , which is eminenter included in it , as he will grant , but making ane evangelist a bishop is a degrading of a high extraordinary superiour officer , to ane ordinary inferiour . . as ane evangilist properly so called , his work was to preach and spread the gospel unfixedly , as a bishop , his work he will say , was ordination and jurisdiction , which two we heard him affirme to be incompatible . besides , in separating the power of ordination and jurisdiction , from the evangelistick office , he is contradicted by saravia , who in many places mantaines the contrary ( degrad : cap. . — and cap. . and cap. ) and here i shall shew our informer how he hath run cross to his great master in his glosses upon several of these texts under debate , that it may appear , what babellike builders our prelates advocates are . upon that passage ( matth. ) i finde he is a little more ingenuous then this is disciple , and plainely speakes out what he but mutters ( exam : tract : de episc : tripl : quest : . pag : . after he hath repeated that text with its parallel in luke , he adds . ex his verbis quaero num cuiquam sano videri possit d. iesum sustulisse aut prohibuisse primatum aut principatum ? & non potius docuisse quid eum deceat , qui in ecclesia primus & princeps futurus erat &c that is , from these wordes i demand whither any that is sound can judge , that the lord iesus did take away primaci and principality , and did not rather teach what becomes him , who was to be first and prince in the church — and thereafter he tells us that christ by his own example did shew what sort of primaci it is that the allowes in his church , so that he doth in downright express terms plead for a supreme patriarch or pope representing christs pritcipality over the church , & what harmony this keeps with the judgment of protestant divines upon that passage , any may judge . the informers holdes that there was to be no inequality of power among the apostles ( although he is not consistent with himself in this , as is already observed ) but saravia runs so far cross to him in this assertion that he mantaines a primaci of power among them . that the bishops , saluted with the deacons , ( phil : . ) were meer presbyters , he is forced to acknowledge , and so condemnes our informers shifts , about extraneus bishops accidently there , or with the apostle himself , or that the diocesian is included in the word [ bishop ] — in epistola ad philippenses salutem dicit episcopis & diaconis , unde quemadmodum intelligitur philippensium ecclesiam habuisse presbyteros & diac●…nos &c. ( de grad : cap : . ) in the epistle to the philippians paul salutes the bishops and deacones , hence as we are given to understand , that the church of the philippians had presbyters and deacons , &c. again , the informer layes aside the highpreist , as a type of christ , when he pleads for prelacie from the jewish church-government . but in this saravia gives him the lie for t . he holds the inferiour priests to have been in there administration types of christ as well as the high priest . and . that the government , whether of the inferiour or high priests , is not abolished as typical ( de honor : praes : & prysb : deb : cap : , & de divers : grad miniser : cap . ) besides , the informer holds that that place tim. : . commandes churchmen to be as abstract as possible from publik civil imployments , and not intangle themselves therein . but saravia adstricts the affairs of this life spoken of in that scripture , unto the endeavours which belonges to the nourishment and mantainance of this life , and holds that it doth not at all speak of nor discharge churchmens holding of publick state imployments under princes . he minces not the matter as this man. vitae negotia ( saith he ] sunt ea quibus , quae ad hujus vitae victum pertinent , comparantur , non quae sunt principis aut civitatis publica . and [ de ●…on : praesul . & presbit : deb : ] he praefixes this title unto : cap : . as that which he undertakes to prove — idem homo tanquam episcopus curam ecclesiae domino iesu , & fidem ac obsequium regi tanquam ipsius beneficiarius reddere potest . that the same man may perform his duety to christ as a bishop , and attend the church , and also render faith and obedience to the king as his vassal &c. the doubter nixt excepts to better purpose that they could not be bishops , because they were not settled at these places , especially timothy , had he been bishop at ephesus , he had been fixed to his charge , but he was left only there upon occasional imployment , and for a season , tim. : . to this he answers . that they were rare and singular persons usefull for the apostle at that time , and therefore it is no wonder that they were called from their particular charge when the churches good required it . philip. : , cor. : . as with us a minister may be called from his charge for a season when the good of the church else where requires it . to which i rejoyne . this answer supposes the thing in question ( viz ) [ that timothie and titus were once fixed as bishops in these churches ] but the ground of the exception is , that because their occasionall transient imployment in these places , is so clear & expresse , therefor they were never fixed to these churches as their particular charge , but had it for their charge to water all the churches which the apostles planted , and attend their planetarie motion from church to church . so that they cannot be in their worke and duty paralleled to a pastours transient imployment from his particular charge for the churches greater good , whose fixed charge is supposed . but we have proved that timothie and titus their ordinarie imployment was this transient and unfixed ministery : which is clearly holden out in scriptur both befor and after their officiating in these churches . , it is also cleared above , that as the scripture is utterly silent of their return to these churches againe , after pauls recaling them from the same , and after their transient imployment therein : so we have made it likewayes appear , that they did officiat thereafter in many other churches , performing to them the same duties of evangelists as in ephesus and crete . and that in ephesus , elders were called bishops , and had the whole episcopal charge before timothie , committed to them in paules last farewell . in a word , it can never be made good that any who were fixed to particular charges , did so travell up and down as these evangilists are proved to have done . againe he t●…lls us that gerard thinks they were first evangelists , then made bishops by paul at ephesus and crete . ans. if he think so too , he must quite all his plea for their episcopacie from these epistles : for paul calls timothy to doe the worke of ane evangelist here , and titus worke was the same : and he must understand this in the strict sense ( if he offet gerards exception to any purpose ) which , according to him , secludes power in ordination and jurisdiction . so that a worke and office being enjoyned timothy in this epistle , which hath nothing to doe with ordination and iurisdiction , he was not yet made a bishop , and if not yet , it will be hard to find out his commission and patent afterward in scripture , since he was in perpetual evangilistick imployments , and sure if paul ever designed him bishop over ephesus , he would not have called the elders of ephesus , bishopes , befor timothy in his last farewell . we heard saravia plead that paul intitles not timothy an evangelist [ non compellat nomine evangelistae ] how did he not see that [ that paul , numquam compellat nomine episcopi , never puts upon timothy or titus , the title or name of a bishope , neither in the inscriptiones of the epistles writen to them , nor in any place of these epistles , or else where in scripture , nor injoynes any of them to do the work of bishop . as he injoynes one of them expresly to do the work of ane evangelist . and since the apostle , disertis verbis , in 〈◊〉 these elders of ephesus , bishops , and ( to use saravia's phrase ) compellat nomine episcoporum , and that with the signal emphasis , of being made bishops by the holy ghost , his reason from epi●…hets and compellations , will the more strongely evinc them to be such . . this is a great degrading of ane evangelist , and derogatorie to his high function , to make him a bishop . the councel of chaldecon judges it sacrilegious to degrade a bishop to a presbyter , such must he acknowledge this degrading to be , and therefore that being once evangelists , of necessity they behoved to continue so . next , the doubter objects , what we have been saying , that paul gave to the elders of ephesus the charge , not to timothy , which he would not have done , had he been bishop , since it is probable he was present at this time , for v. . he was in pauls companie . here he gingerly nibbles at this argument least it prick him , omitting these pregnant circumstances of the context . . that this was pauls last and farewell exhortation . . that he not only gives these elders the charge over that church before timothy , and not to him , but also the wholl episcopal charge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feed and rule as the holy ghosts bishops set over the same , which comprehends both ordination and jurisdiction . but what sayes he to this argument . : it may be he was not ●…et settled bishop as gerard thinks . but sure he had all the 〈◊〉 as bishop which the first epistle afoords him , from which this man derives his episcopacy , and power in ordination and jurisdiction : and if , for all these , ●…ur informer will grant that he might have been not ●…s yet bishop , but ane evangelist . then . he must acknowledge that all his pleading for his episcopac in the nixt pages , from the power he is supposed 〈◊〉 have in the first epistle , is but a beating of the aire an impertinent , since it might be antecedaneous to h●… episcopacie : and by the informers confession , he mig●… have had yet no more episcopal relation to the church , then any who was never bishop there . henc●… . not being yet bishop , but ane evangelist still , ( a●… gerard takes him ) in a traveling posture up and down with the apostle ( as also bishop hall , downam and hooker acknowledge him ) i wonder how this man wil sustean his denyal , that he was ane evangelist in the proper and strict sense , such as his was . sure , if this his supposition , or [ may be ] will hold good , timothies office , as suc●… ane evangelist , was to cease in the church , as he expresseth it , and pauls bidding him doe the work of ane evangelist sufficiently unbishops him at least pro tunc , which notwithstanding we heard him deny . . he tell us ] that irenaeus who lived not long after the apostles thinks there were asian bishops mingled with the elders of ephesus , and with timothie their bishop to whom in common paul made that exhortation comprehending the [ bishops ] under the name of [ elders ] as apostles were sometymes called ] ans. we may be much in love with this scripture in the present debate , since it forces adversaries upon such simple incoherent shifts . first , it may be he was not yet made bishop — then least that concession prove too gripping , there must be other bishops of asia , minglcd with these elders , and timothie of necessitie must be now ▪ bishop , or hardly well after , and their own bishop and the extraneous ones , must be all shuffled up unde the name of elders , and exhorted in common , a he shifts the argument from philip. . but th●… text it self sufficiently discovers the folly of this poo●… shift . for . paul called the elders from ephesus , an●… the elders of the church there , not imaginary elders or bishops from other places . . he sent for the elders of the church , in the singular number , not of the churches , and so all he sent for had a particular relation to that church , for had there been elders of other churches there , it would have been expressed elders of the churches : if other elders or bishops of asia had been there , they would have receaved the scripture denomination of provincial churches , which are expressed in the plural . so we read of churches of asia , revel . : ii. churches of iudea gal. : . next , this answer still supposes [ the existence of the diocesian bishop over presbyters at that time ] which is a poor begging of the question . wee prove from this and such like texts , that the bishops of asia , and ephesus were meer pastours , who had in common the epicopal charge over the church , and that the holy ghost set up these , and none else . infine , this is but a meer shift in the iudgment of chrysostom , hierom , theodoret , and the current of interpreters , who take these elders for meer presbyters , and is contrare to the syriack translation , which reads it , presbyteros ecclesiae ephesinae . so the concilium aquisgravense . but now comes his proofe of timothie , and titus , their episcopacie from these epistles . his first reason in general , is that in these epistles more fully then any where else in the new testament , paul gives direction to timothie and titus how to carry in ordination and jurisdiction , which two comprehends the episcopall office . ans. . with him there is a possibilitie , or may be , that forall these directions , timothy and titus were evangelists still , and not yet bishops ; and so these directions might be given to them as extraordinary officers , who , according to him , were to cease , and consequently though comprehensive of the episcopal office , yet the office might cease with their persons as exercised in that manner , and the power of ordination and jurisdiction be deryved to different recipients , to be exercised in another maner , ( viz ) by presbyters in common . . by what consequence will he infer ane episcopall authority and inspection , from the apostles prescribing rules to them anent ordination and jurisdiction ? may not all ministers be herin directed , as well as timothy and titus ? or will his giving directions to them in this poynt infer their sole and singular authority therein ? surely not at all in churches constitute : and as for what they did in the frameing and constitution of churches yet in fieri , as to their organick being , is not to the purpose . . we did shew above that the prelats power , and their way as to ordination and jurisdiction , is in its very nature , different from that which either apostle or evangilist exercised , as being a dominion and arbitrary power , yea including in it a civil dominion , and derived from the civil magistrat . none of which can be said of any authority which timothy and titus are here supposed to have : in a word , as it is clear that the elders of ephesus , at paul's last farewell , were intrusted with the whole power of ordination , and jurisdiction , and as the episcopi were commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feed and rule with out any respect to timothy : which clearly demonstrats that he ( and consequenly titus ) had no episcopal power of ordination and jurisdiction , over these churches , established in their persons , by any prescriptions here delivered ; so it is as evident that the same prescriptions might be delivered to any moderator of a synod , or vnto a transiently visiting minister , though even in relation to a province , which being necessarly to be understod salvo jure ecclesiae , would import no episcopall or sole authority , and thus the case is here . but what were these directions importing this power ? he instances . [ in the qualifications which they must require in such as were to be ordained-not suddenly to lay on hands , which respects ordination , next , the rules anent government , how to rebuke offenders , not to receave ane accusation , but before two or three witnesses , how to deal with heretikes , &c. ans. . these apostolik directions in point of government , are good & excellent , but how doth he prove that the adressing of these directions , to timothie , will infer his sole and single authority in all these , so as to seclude presbyters from their share therein ? and if he prove not this , it will say nothing to evince ane episcopal authority . what if such directions were adressed to a moderator ? would that infer his authoritie over the synod ? nay , since a presbytry laid on hand 's upon timothy himself , since the presbyters of this church of ephesus , had the episcopal power in common , committed to them as the holy ghosts bishops , since the corinth-presbytery did excommunicat the incestuous , we may clearly infer , that these directions , though immediatly addressed to timothy , yet belonged to presbyters of that and other churches , as well as him . . supposing that this adress will give him a speciall interest herein , yet how will the informer prove that it respects timothy any other way , and in any other capacity , then of ane euangelist , which he sayes it might be , he yet was , and not a bishop ? he dissallowes not of gerards opinion , who sayes , that he was not yet made bishop ; now , if these rules were to be observed by him , and this his supposed singular authority exercised [ as ane evangelist , whose office was to cease , ] it will plead nothing for the episcopal power . surely upon our supposition , that he was a fellow-helper and assistant of paul , in his apostolik function , and had a transient occasional imployment here , as is clearely held out in the text , these rules are very suitable unto him in that capacity . besids , these directions are for instruction of every man of god , or minister , in point of church-government . tim. : . tim. . : but doth not give them episopal power . or will he say that every man hath the formal office , or place , in the nature whereof he is instructed ? the dedication of a book to a man anent rules of kingly government will not make the man , or suppose him , either king or governour . in the d. place . as to these directions themselves , particularly as to timothies direction , as to laying on of hands , 't is answered , that laying on of hands in ordination , is found in scripture a presbyterial acte competent to meer presbyters , which ( as i said ) they exercised upon timothy himself , though paul was present , tim : . tim. . . and therefor timothy could have no single , or episcopal authority therein in churches constitute so that the precept directs presbyters as well as him in that point . nay , this addressed direction mainly respected them , as the proper subject of this power , and the presbytery received their lesson here ( not to lay on hands suddenly ) rather then timothy . nixt , as for his authority and directions anent rebuking and censures . i answ . that neither can this be timothy's sole prerogative , for either it is meaned of a privat rebuke , and this every christian hath authority in : thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . levit. : . prov. : . or of a ministerial rebuke : and this is competent to every minister of the word , isa. : . tim. , . ti●… . : . ; sam. : . and besides , institutions and reproofs of church officers , will not prove a fixed episcopal power . prophets rebuked , but had no jurisdiction over priests , nor paul over peter , though he reproved him . as for that which he particularly mentions about receiving ane accusation against ane elder , it is answered . that this also belongs to the official juridical power of elders , since ruling & government attribute to them in scripture , doth necessarily import ane authority to receive accusations , and correct delinquents by reproofs and censures , matth. : . . there is ane accusation to be delated ecclesiae , to the church , or the juridical court , not to one prelat , as is above cleared ; and therefore the direction anent the receiving of the accusation , respects them who were to judge upon it , and not the prelat . compare this with cor. : , . the presbyters must meet together to rebuke the incestuous there and they that are spiritual must restore the delinquent , gal. : . the church officers , or ministers of thessalonica must note and admonish authoritatively the disobedient brother , thess. : , . to which i may add , that as upon the one hand timothy is forbidden to rebuke ane elder , and positively enjoyned [ doubly to honour them , when faithful ] so , the receiving ane accusation , is no more then that which every privat christian and minister is capable of , even against the superiour , whither in state , or age , in relation to admonition , counsel or comfort accordingly . levit. : . gal. : , joh. , . none in whatever capacity are exeemed from this precept , not to receive accusations lightly . hence the th . council of carthage ( cited by blond . apol. sect. ) enacted that no bishop should hear ane accusation without the clergie , and that without their assent , the sentence should be voyd . where was the negative voyce here . whittaker , thus answers the popish pleading upon this text , and our informers too ( controv . . quest. . cap. . ) that timothy is commanded not rashly to receive ane accusation , proves not that he had dominion over elders , which according to the apostles minde is to bring a crime to the church , to bring the guilty into judgement , openly to reprove , which not only superiors may doe , but also equals and inferiors . in the roman republick , the kings did not only judge the people , but also the senators and patricii ; and certainly it seems not that timothy had such a ●…sistory and court as was afterward appointed to bishops in the church , what this authority was may be understood by that which followes , [ those that sin rebuke before all ] , which equals also may doe . thus bishops heretofore , if any elder or bishop had ane ill report , referred it to the eeclesiastick senat or , synod , and condemned him if he seemed worthy , by a publick judgement , that is , did either suspend , excommunicat , or remove him , the bishop condemneing nocent elders or deacons , not by his authority alone , but with the judgment of the church and clergie — & in case of appeals , even to the metropolitan he could doe nothing without the synod & what they did was ratified . the same is the answer of bucer de vt & usu , sacr. minister : willet . sinops . papis contr. , ques . ▪ part , in the appeudix eucer . de gub. pag. . to . the informer tells us in the next place that these directions concern after , ages and are of ordinary use : and therefore they cannot be extraordinary officers in these acts — that in calling timothy and titus , extraordinary officers in these acts , we lead the way to their errour , who call ordination and jurisdiction , extraordinary . answ. as we have proved , that none of these directions will infer in timothy ane episcopal power properly such , but that any power he had above presbyters ; was by his special evangelistick legation , so the concernment of after ages in these directions , and their being of constant use , is a pitiful argument to prove the continuanc of the power in that manner . are not all the old testament precepts anent the antiquated ceremonies , all the acts & directions given to extraordinary officers , both under the old and new testament , of perpetual use in after ages ? but are they therefore to be imitated and retained ? what will he say to the papists , pleading for the anoin●… of the sick upon the apostle james his precept [ let the elders anoint the sicke with oile , and pary ] this is ane act enjoyned to ordinary officers , viz , to elders , and joyned with with prayer , a constant standing dutie : and he will not say that this apostolick precept is to be ex punged as useles . what ? must we therefore retean anointing ? would he not in this case distinguish betwixt that which is a constant dutie , and a temporarie concomitant and appendix . acted not the apostles extraordinarely in their very preaching , both as to its extent , its confirmation by miracles , their gifts of tongues , and are not the acts of preaching and baptizing of constant use in the church ? must not this informer grant that these apostolick acts of preaaching and baptizing are perpetual , though the mould and maner is extraordinary and gone , in so far as their extraordinary apostolick power interposed therein . thus the acts of ordination and jurisdiction are moral , but the modusrei , is extraordinary , in so farr as their evangelistik authority , and special legation , interposed therein . he must either acquiesc in this , and acknowledge this his argueing sophistick and pueril , or he will contradict what he said before , anent the apostles extraordinary priviledges , which are gone with them , viz , infaillibilitie , their immediat call , sending to all nations , and what else was necessary for the first founding of the church . now , is not that which was thus necessary , of perpetual use ? are we not built upon the foundation of the apostles and prophets ? are not the ordinances and ministery receaved from them , of perpetuall use ? and their most extraordinary acts , if we mean it of improvement . nay , did not the new-testament church receave the law of god , and ordinances from the jewes ? must we therefore judaize ? . how will he prove that the asserting , that any officer hath ane extraordinary authority conversant about such ane act , will give ground to say , that the act it self , is extraordinary , or the ordinance touched by that act , expyred ? will his asserting , that the apostles exercised ane extraordinary authority which is now ceased , in their preaching unfixedly , by ane immediat call , and confirming their doctrine with miracles , and strange tongues , give ground to conclude that the ordinances of preaching and baptizing are expired also ? i trow he will not grant this . how then will our asserting , that timothy and titus put forth ane extraordinary evangelistick authority in ordination , and jurisdiction infer , that the acts of ordination and jurisdiction , or these ordinances themselves , are expired ? can he not distinguish betwixt the power it self , and the different subject , and manner of its exercise , ordinary or extraordinary ? can he not see in scripture ane extraordinary power derived , and cut out in a succession of different and ordinary channels , and diverslie exercised ? sayes he not that the apostles had ane extraordinary power , of both ordination and jurisdiction , and both the keyes . but i trow he asserts that , there are different recipients , who bring down ane ordinary power by succession . some ( prelats forsooth ) have the key of governmant , others ( viz , ) presbyters , have preaching for their work , but no rule properly . and sayes he not that the extensive authority , in which the apostles exercised their ministry , is gone , and a limited ordinary ministry derived from them . if the extraordinary mission of twelve apostles , hath derived from it a ministery and ecclesiastick authority spread throw all church-officers in the world , who succeed them not into the same office , let this informer shew me , why may not timothies evangelistick extraordinary power in ordination and jurisdiction , be deryved by , and seatted , in a presbytery , though the evangelistick office is extraordinary , and ( as such ) not succeeded unto . the service , and worke of teaching , and governing to continue in all times , doth not render the apostolick mission or commission , ordinarie , nor infer their being succeded in idem officium , & eundem gradum , the ordinary power being institut and settled in the hands of ordinary officers , by a new warrand and commission , according to the scripture rules of ordination . the office of moses was not rendered ordinary , because many works of government exercised by him , were recommitted to the elders of israel ; and so the case is here . the evangelists extraordinary office and commission ( necessary , as that of the apostles , for the first founding of the churches , and watering and building them up in their organick being , & for settling all their ordinary officers ) is changed into the presbytery their ordinary collegiat power of ordination & jurisdiction ; which we find was in the apostolick churches exercised , and even in this of ephesus . his d reason to prove them bishops , is , because their commission at ephesus & crete , was n●…t voyded upon the first settling of ministers in those places , therefore their office was to be constant , since if meerly as evangelists they were to settle a church there , then they were to give place to the presbytery when some ministers were ordained : but they did not so : — ●…itus needed not ordain elders in every city , if some few ordained might ordain the rest . ans. . this is a poor argument , and hath no twist of a connexion [ their commission at these places was not voyded upon the first settleing of ministers , ] ergo , [ they were not extraordinary officers , but had a standing episcopacie there ] which is a meer rope of sand . the apostles office and commission was not voyded over all churches when settled , ergo , they had no extraordinary inspection , office , or commission , towards all these churches . what consequence is here ? so may it be said of these vicarious apostles , their commission to these or other churches could not be voided or expired , though they were never so much settled , but they were prore nata to visite and water all the churches , and bring apostolick instructions to them , and reports from them anent their case . we have proved that timothie and titus exercised their extraordinary office , and commission , towards many other churches , after their return from these of ephesus , & crete , so that their commission towards these or other churches , could be no more voided whil the apostles imployed them therin , then their office . besid , this informer should advert , that timothy is left to charge some that they teach no other doctrine which was a commission beyond the meer settling of ministers , and supposing some already settled . . will he say that timothy and titus were ordinary standing officers or bishops , over these severall churches , where they might reside some time , and have imployment therin , even after they had officers of their own ? did they not visite and water many other churches , were they therefore their bishops ? if so he must quickly transport them to be bishops of other churches , after they were bishops here : & exalt them to metropolitan's as some of the ancients make them . . their evangelistik inspection , direction , and assistence , even after some ordinary officers were settled , could no more prejudge the ordinary power and authority of these officers , then the apostles extraordinary inspection , and infallible universal directive power , could prejudge the churches ordinary authority , in ordination and jurisdiction . the apostles power ( which could not be voyded , nor expyre , whil they were alive ) being cumulative unto , but not privative of , the churches ordinary power , so it is here . i would ask our informer , was pauls apostolick commission to crete and ephesus , voyded , after bishops were set up there ? nay , he will not say it . but did this null the episcopall power of timothy and titus , over these churches ? i trow not . well , no more could timothys extraordinary inspection make voyd the ordinary power of presbyters . . we told him already that how long soever timothy and titus were resident there , they were to doe nothing pro imperio , and were not to lord it over the presbyters . . although elders once ordained , have power to ordaine others , yet the bene esse , did call for the inspection and direction of such highely gifted and extraordinary officers herein , as these were . and moreover , in that infant-state of the church , apostolick precepts and rules in reference to church government , and the exercise of both the keyes , were to be delivered by these extraordinary officers , & consequently might call for , & protract their continuanc therein , even after ordinary officers were ordained . infine . he cannot deny but that the apostle recalled both timothy and titus from these places , to the further prosecution of their employment in other churches , and that their transient imployment therein is held out , after their return from ephesus and cret ; as likwayes their occasionall employment in both these places , which will in so farr voyd their commission in relation to them , as clearly to refu●… the supposed episcopal ordinary charge which he alledges they exercised . next , from the authores of jus divinum minist : evangel : [ concluding against the peoples power of ordination , upon timothy and titus being left at these places to ordaine elders ] the informer inferrs against them thus , why was timothy or titus left to ordaine elders , after some were ordained by paul , if ministers so ordained could ordaine the rest ? and after some were ardained by timothy and titus , they were left still upon that imployment . i answer , his inference touches not these reverend authors in the least . the ordaineing of elders in relation to the beue esse , even after some elders were there , and the furder directing and compleating of these churches in their members and officers , did require ane evangelistick inspection , though the ordinarie power of ordaineing , remained with the ordinary elders and church officers , as the scripture doth clearly hold out . paul haveing after committed to the elders of this church of ephesus the whol power of government . but the scripture gives not the least hint of the peoples power to ordaine , but attributs this still to church officers as proper to them . so that this inference stands good in the generall [ though some were converted to christianity there , yet they could not ordaine officers , but church officers were sent upon that imployment ] ergo . church officers must ordaine , and not the people : but the speciall inference will not hold , ergo , biohops must only ordaine for the reasons already given , no more then from paules ordaining the first elders , it will follow [ ergo paul , or ane apostle only , must ordaine ] which is a consequence our informer dare not admitt , else he will contradict himself . it is a good consequence [ paul , a church officer , preached and baptized ] ergo [ none but church officers must preach and baptize ] but [ ergo , none but ane apostle must preach and baptize ] is bad logick . so his inference is neither logicall nor theological . his d. reason to prove timothy a bishop , is taken from pauls solemne charge . tim. . . to keep . what he had commanded him , till the appearing of iesus christ. that presbyterians ( particularly , jus divinum minist . pag. . ) hold these directions to be for all ages of the church , making them paralleel with matth. . . anent christs promised presence to the end and : tim. . , . anent pauls charge to observe these things . whence he concludes that they were to have successors in their office , and were not extraordinary officers , since these divines say , page . [ that apostolick examples in things necessary for the good of the church , and which cary a perpetuall equiry and reason in them , have the force of a rule ] and the apostles setting timothy and titus , over these churches , is ane example apostolick for the good of the church , and hath a perpetuall reason and equitie in it . ans. . wee have made it appear that no directions given to timothy will amount to demonstrat any episcopall dominion over this church , and that he had no sole or arbitrary power either in ordination or jurisdiction , & consequently that the charge of [ keeping that which was commanded him ] will import & inferr no keeping of ane episcopall charge . . wee have also shewed what a bad consequence it is , to argue from the perpetual use of precepts or directions , given to extraordinary officers , in relation to extraordinary acts , towards the churches imitating of these acts , and retaineing these expired functions , which is palpably a non-sequitur , as this man can not deny , else he will swallow horrid absurdities . every thing which is for our constant use and improvement , is not likwayes for our imitation . againe , . i would ask this informer , if the command . tim. . . joyned with the promise matth. . . will not reach and include every peece of the apostolik and evangelistik office ? sure he cannot deny this , and yet he acknowledges there were severall peeces of their work temporary and expyred . will he dare to say that what the apostle commanded timothy in this epistle , was confined within ephesus , or reached him only as oversieing that church , and not in relation to his evangilistick office throw all the churches ? and that the promise matth. . did not reach the most extraordinary apostolick acts ; so that himself must distinguish ( unless he be inconsistent with himself ) betwixt what is moral , and extraordinary , in this command and charge , and accordingly reached by the promise . . his citation from the ius divin . minist : &c cuts the throate of his cause : for argueing thus against privat persons intrudeing into the ministry [ that the scripture layes down rules for calling men to that office ] they instance in the qualifications of the person , citeing . tim. . , . anent the properties of the scripture bishop or presbyter . then they add [ that the scripture directs as to the maner of his calling , viz , who are to ordaine , how hee is to be ordained , citeing . tim. . . viz , that the presbytery is to ordaine , and ordaine by the laying on of hands — adding , that these directions are for all ages , and citeing . ●… tim. : , . ] now , if these perpetuall directions for all ages , be touching no other bishops but these in tim. : . and anent ordination by the hands of the presbytery , surely those are presbyterial not episcopal directions , and doe palpably exclude timothy●…s standing episcopacy ; so that he did not well to raise this ghost . next , ane apostolical example for the good of the church , is not that which they hold to have the force of a rule , as the informer belies them but ane example in things necessary for the good of the church . and as this , so the next citation out of that book , burnes his fingers . for the authores having cited . . tim. : , in order to their scope of pleading for ordination as a perpetuall standing ordinance , timothy being in that place enjoyned to commit those things which he had heard from paul , to faithfull men who shall be able to teach o●…hers . they infer . . a necessity of setting apart some to be teachers in christs church . . the qualifications of such , viz , they must be faithfull men , and able to teach . . that timothy is enjoyned to committ what he had heard to faithful men , which they understand of ordination of ministers , that there might be a perpetuall succession of teachers . and comparing it with the former citation , it appears that they hold these precepts to import the deryvation of the ordinary power of teaching and government to ordinary ministers . and when the anti-ministeriall party object [ that these are but examples , which doe not amount to make up a rule ] they give . this answer [ that apostolick examples in things necessary for the church , and which have a perpetuall reason and equity in them , have the force of a rule ] now , this example is anent the committing of ane ordinary power of ordination , and jurisdiction , to faithfull ministers and teachers , which quit justles out the prelatical power . for since they hold timothy's singular way in this , as ane evangelist , was to cease ( which they must needs doe upon the forementioned ground , the presbyterial , and the singular power being inconsistent in the same subject ) they must needs place this evangelistick power among these examples which doe not obleidge , and it is ordination it self , and its continuance in this manner by ordinary teachers which they expresly plead for , as the apostolick example , which hath a perpetual reason and equity , and the force of a rule ; not timothies singular power herin which they hold to be expired . so that the informers assumption viz ; that timothies evangelistick inspection by the apostles apointment over this church , as also that of titus , is such ane exemple , as hath a perpetuall reason and equity in it . he might have found to be rejected by these divines ( had he read that peece attentivly ) as no way following from ( yea contrare unto ) their assertion and it is still left at h●…s door to prove and make good . his last reason , to prove the episcopacy of timothy and t●…us , is taken from testimonies . that polycrates and eusebius affirme timothy to have been bishop of ephesus . — that leontius bish : os magnesià in the generall council of calcedem act . points out a series of tuentie seven bishops in ephesus , from timothy &c : ans : since the scriptures doe clearly hold out his extraordinary evangilist●…k function , and there is nothing therein which can in the least infer his having ane ordinary episcopall power , the informers pleading upon this head being found frivolous and leaning upon that known fallacy viz , to argue from [ the singularity of ane extraordinary officer ] to the [ singularity of ane ordinary perpetuall officer ] in church government which will as well set up ( upon the ground of the apostles universall inspection ) patriarchs , or popes as prelats : surely the improper styles and designations which the ancients put upon timothy or titus , who spoke in the language of their owne times , is a very insignificant proof to counter ballance scripture light in this mater . tertullians saying ( cited by park , l . c , . ) is here remarkable , si constat id verius quod prius id prius quod ab initio id ab initio quod ab apostolis &c : that is truest which is first that is first which is from the beginning , that is from the beginning which is from the apostles . their opinions who call them bishops , are for most part borrowed from eusebius , of whose hallucinations scaliger gives large prooses , and yet all that he sayes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is reported ; and this report he had from a fabulus clemens . the ancients likewayes call the apostles themselves bishops , peter of rome , james of jerusalem . yea theodoret calls timothy and titus apostles of asia and crete , which the informer will not justifie . yea some call them motropolitanes , arch bishops , patriarchs , and this because ( saith walo messalinus ) they did these acts which afterward by human custome , were appropriat to bishops , which ( saith he ) they did as evangelists , as one of them is expressly called . as for jerom , it is certain that he both mantaines and proves the bishop and elder to be one in scripture , when disputing that point in his commentar upon titus : and therefore when at any time he gives these evangelists such appellations he doth it allusively , and improperly , according to the degenerat custome of his time . as for the catalogues of bishops , from scriptur times , they are found to terminat upon apostles or evangelists , as that of ierusalem , comes up to iames the apostle : that of antioch , to peter : so that of rome , to peter , and paul : that of alexandria , unto mark &c : now , they were not ordinary officers , nor succeeded in eundum gradum . and besid , there are ecclesiastick customes traced up by some to the apostolick tymes , which not with standing are acknowledged not to be of divine oppointment . some first bishops were but primi presbiteri ( as we shall after shew ) how lost they the sole power of ordination and jurisdiction , which their first founders had , in so short a time ? this sole power in ordination and jurisdiction ( which our prelats now acclaime , and this man pleads for ) will not be found till three hundred years after christ , if at all then . the gross mistak of many ancients in their constituting of bishops , appears in this instance . that many fathers affirm peter to have been bishop of rome , and to have continued bishop there for many years . yet marsilius patavinus pars : . c : . carolus molinaeus , scen : consult : franc : contr : abusus &c : paparum ) proves by scripture and reason that peter was never at rome . in a word , the ancients call them ●…shops , as likwayes apostles such , not properly ( saith bucer . de gub : eccles : p. . so fox , act mon : p. ) but in a large or general appellation , because they first preached the gospel to these churches — and to this end , to prove a perpetuall succession of sound preachers , and sound doctrine , in those particular churches from the apostles tyme to their own ; nameing the eminentest ministers for parts and gifts , the bishops of these churches : which method & scope of catalogues , appears by irenaeus , tertullian , cited by mi●…prin . ( un bish : of tim : and tit : p. . ) the doubter objects against timothies episc. that he was ordained by the layingon of the hands of the presbytery . tim . . and therefore could not be a bishop , since a presbytery which is a company of ministers , cannot make a bishop . to this the informer returns , . that calvin thinks that by presbytery is meaned the office . i answer , suppose calvin think so what will that say to the argument it self ? againe calvine upon the place , doth not wholly dissoun the ordinary comment , which takes the presbytery for a company of elders , but thinks it may well sustean presbiterium qui hio ( saith he ) collectivum nomen esse putant , pro collegio presbiterorum positum , recte sentiunt meo judicio . such as esteem the presbitery here to be a collective word put for the assembly of elders , doe rightly judge in my judgement . besids that the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or presbyterie , especially as it stands here constructed , cannot in any tollerable sense import the office , for the office hath no hands to lay on . the informer flies to his old shift of sh●…uding the diocesian bishops under the lapp of these presbyters , which he tells us we need not think strange of since he hath shewed that the [ apostles ] are called elders or [ presbyters . ] ans. wee have already disproved what he alledges from the apostles being called elders ( in agenerall sense ) here , as befor , he but begges the question in supposing his imaginary different degrees of preaching presbyters or pastours to be at this tyme existent , which ( untill he make it appear from scripture ) is as easily denyed by us , as affirmed by him . what a pitiful cause must that be which needs the support of such vaine shifts ? in phil : . and act. . bishops ( diocesian bishops ) must be set up among the presbyters . so here they must be brought into this presbytery , whereas the very question is anent the being and existence of any such bishops at all at this tyme. next , if hi-man were posed upon it , why he maks the presbyters here to be of his imagined hiest class of diocesian bishops , and not also in all plac●…s where they are mentioned , as dr. hamon doth : and how it comes that there were so many bishops so early here befor ephesus , crete , and other churches had even his inferiour elders or ordinary ministers ? he could give no answer but what would render him rediculous , in his running the circlestick , and begging the question . besides timothy was yet no bishop , for he was advanced to this office when set over ephesus in the informers judgement : and he was now only ( with him ) a sort of unfixed preacher of the gospell , or ane evangelist in his large sense . and hooker sayes the evangelists were presbyters of prime sufficiency assumed by the apostles to attend them . this resolver will have him to be no other wayes ane evangelist , then philip , who , he supposes , was still a deacon when so termed . thus it evidently appears that timothy , according to him , and upon the sequel of that answer , receaved at the utmost but a meer presbyterat in his ordination ; and then i wonder what needs a number of bishops be mustered together for ordaining him ? might not paul and the inferiour presbyters ordaine such ane one ? thus we see he is still inconsistent what himself in all his shifts . but he hath a d. answer taken from the laying on of pauls hands , mentioned . tim. . which ( he sayes ) gave the substance of the ordination , although the presbyters might share in the ceremonial pare of is . ans : . if it were denyed that the apostle . tim. . affirmes that timothy was ordained by the laying one of his hands since hementiones onely [ the gift conferred by the laying on of his handes which ] paul might confer upon him antecedaniously to his ordination , since he laid on hands in order to gifts of the spirit abstracting from ordination as other apostles did act. . . and also because the different maner of expression in . t●…m . . . and . tim. . . viz , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one place , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other , diversifies the conferring of gifts , and the ordination , or at least wil plead that pauls laying on of hands was in order to the conferring of the gifts , and not necessarie for the ordination it self , which he receaved intirely by the laying on of the presbyteryes hands , even supposeing that they were both contemporarie ; if i say , some presbyterian doubter should suggest these difficulties to our informer , he would be puzled to come liquide off with this his answer . surely [ the charisma ] the gift , is a differing thing from the office . and the apostles laying on of hands as ane apostle , being in a speciall way in order to the end mentioned thouh contemporarie with the presbytryes action , yet mig●…t be temporary and expired . . what calls he the cemonial part ( distinguished from that substantial pat of his ordination , which paul gave ) which he admitts the presbyters unto , if we will. nay sir , we will not ; 't is known your party are much in love with ceremonies , and we quite them unto you , where they want substance . was it the ceremonial part to lay on hands ? then i would propose to our informer . . that since this was neither in order to the gifts , which paul gave , nor any part of the sacred authority and mission as a church officer , which paul only gave according to him , what signified their laying on of handes at all ? was it only to signifie their consent ? where can he shew in all the scriptures , where laying on of hands is mentioned , that it imports onely consent , and not authoritie ? this ceremonie , borrowed from the old testament , doth alwayes present a badge of ane authoritative blessing , flowing from prophets , patriarchs and others , to which though there were many assenters , yet none of these assenters laid on hands . next , since this ceremonie was used by our lord , towards his apostles , and thereafter by them , and particularly in this work : & withall , since it must needs import here a solemne blessing of , a setting apart unto god , and sending out into his vineyeard , the person thus ordained ( not to debate whither this ceremonie be of the essence of ordination , as some judge , yea or not ) let our informer shew me , why it may not , upon all these grounds be looked upon as a badge of ministerial authority , and supposing this authority inherent in the presbyters . i would ask him , . since paul commended the whol official power of ordination & jurisdiction , to the presbyters , act. . & peter . . epist. . ch : imputs ane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or actuall exercise of episcopall authority , to the elders , who were ( as himself acknowledges ) set over the flocks onely , and so none of his imaginary prelat elders ? with what sense or reason , can he or anyelse say that they could not share in the substantials of ordination . many no doubt concurred with the publick blessing at timothies ordination : for i suppose it was done in the view and presen ce of the assembly , but did any of them lay on hands ? besyds , we might here tell him that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or presbytery , doth alwayes import a juridicall authoritative court , so the word is taken luk. . . and act. . . as likewayes the word [ presbyter . ] imports ane officer cloathed with authority , so that this court of elders , must needs have ane interest in much more then the rituales of ordination . his last exception , is , that upon our supposition , that timothy was ane extraordinary officer and evangelist , he could not be ordained by ordinary inferiour officers or ministers . ans. . as some say of the prince , that though major singulis , greater then every single person , yet he is , minor universis , lesse then the whol body , so it may be said , that though timothy , as ane evangelist , were superiour to any meer elder ; yet ane eldership , the juridical court , the church representative , might be above him ; if at least such a superiority was here necessary ; else let him say , whither the prophets at antioch , were in capacity to impose hands upon paul , and barnabas , and send them out upon a gospel legation . himself is bound to answer this , whither these inferiour officers , in that act , were greater then he , yea or not , and how these ordinary officers and teachers could authoritatively bless , and lay hands upon ane apostle . and when he hath cleared this , he will easily exped our difficulty in this point . . though it were granted , that a presbytery , consisting of meer ordinary officers , could not ordain ane evangelist , yet i hope he will grant , that a presbytery , where such a one as paul was , might doe it , who as ane apostle , might ordaine alone . if he say , what is then become of our presbyterial ordination , which we draw from this text ? i answer , it is much confirmed , but not weakened by what is said , for if the apostle paul took along in this high act [ the ordination even of ane evangelist ] the authoritative concurrenc of a presbytery , therefore much more doth this power of ordination belong to the presbytery now , in relation to ordinary church officers or fellow presbyters , when the office of apostles and evangelists is ceased . . if the ground and topick of our informer's argument [ they who ordaine must be greater then he who is ordained ] were denied , he would be more puzeled to make it good , then he imagines . because . the blessing in ordination being only ministerial and instrumental by way of service but not by ane original primative authority ( as a learned man distinguishes here ) god and christ alone ordaining thus , whose servants and ministers , both the ordained and ordainers are . ephes. : , . cor. . . matth. : , . cor : . cor. : . , . act. : , . the ordination will no more infer a superiority over the ordained , then peoples blessing of god will make them greater then hee , jacobes blessing of pharaoh , will make him greater then pharaoh , the peoples blessing of solomon , greater then solomon . the kings acturney ( saith he ) who drawes the noble-man or officer of state , his patent and commission , is not greater then hee , but the king who is the original of temporall honour . so ministers in this work doe only draw out the kings patent and apply it , but christ only is the original proper ordainer . as for that text , hebr. : . he sayes i●… is meaned of christ himself who by melchisedeck his type , blessed abraham by his own inherent authority and power . . admitting that the ordainers , behoved to be greater then the ordained before the ordination is execut , yet it will not necessarly follow , that they must be still greater after the ordination is past & finished , the very end of it being to conferr upon the ordained a like ministery with that which themselves have . hee instances matthias and paul , who were inferiour to the apostles , before they were called and ordained : but being called , they became equal with other apostles in apostolick power , dignity , degree , &c. wee might exemplitie this in other instances , ( if intending to press it ) as the armie creats the emperor , which of the two is greater ? three bishops creat a metropolitan , the council of cardinals a pope &c. but enough is said to rectifie our informer's thoughts of timothy and titus and so we proceed unto h●…s next argument . chap. xi . the informers pleadings for prelacy from the seven asian angels , discussed . that the stile of prophetick writinges , and of this book , doe strongely conclud a collective sence of the term angel , fully proved . the admitting the angel to be a single person , will not help the informer . his reasonings from the pretended catalogues of succeeding bishopes in these churches , frivolous and vain , as also his new argument taken from [ diotrephes's love of preeminence , ] wherein he imbraces bellarmins evasiones , and offers violence to this , and parallel texts . our informers next great argument for prelacy , is taken from the seven asian angels revel . . whom he holds to be diocesian bishops : because though there were many ministers at ephesus act. . yet when that church long after this is written to ; and when increased there is but one angel addressed , and commended , or blamed , according to what was well , or amisse in the church : and in all the rest whatever is commended or discommended , is directed to one angel , who by his place and authority , was mainely concerned therein . ans : this man , if he had been so ingenuous and seen in this debate , as he would appear , might have found all this , and much more then he hath offered , fully removed and answered by many godly learned . but they must still tell over and over , their old baffled arguments , to which satisfying answers have bein often returned . but to the point , the weaknes of this proofe ; is many wayes evident . . it is grounded upon a misterious metaphorick terme of angel , and starrs ; revel : : . the mistery of the sevenstarrs , so must the expression of angel , be likwayes a part of this mistery . the maxim is known , ●…heologia symbolica non est argumentativa . far less can this be rationally opposed unto so many pregnant clear scriptures , as are produced for presbyterian government . besides that , the word [ bishop ] is no where in johns writings , made use of ; who calls himself a presbyter , and never mentions superiority of one presbyter over another , but in condemneing diotrephes . he calls christ the word , and the sabbath , the lords day ; these are expressions not found before in scripture ; surely he should have made mention of a new office , as well as of a new phrase , had any such thing as a bishop , been allowed by him . besides , the metaphorical terms of starrs , or angels , doe import the qualities of light , heavenlines of frame &c : which are proper and suiteble to all ministers of the gospel : and therefore they cannot ground the peculiar preheminence of a bishop over many ministers . . the great topick of his argument is [ that one is named , though many are spoken to , and where many presbyters are supposed to be , as at ephesus , who threfore must needs be a bishop . ] but this ground will not hold good . because , . this is no more then what is suitable unto the stile of this book , which is by mistick visional representations , to include many individuals as one singular : so all the individuals of the church , both members and officers , are represented by one candlestick : and why not also all the ministers , by one angel , which is a terme that of it self , and in this place , imports no jurisdiction properly , but is immediatly referred to the qualities of ministers , above expressed . . this is also suitable to the stile of this book , as it is epistolar , the addresse may be to one , but it will give no authority to that one , over the rest , no more then ane addresse from the king , to a speaker of the parliament , will give to that person , jurisdiction and authority over them ? or then our lords saying to peter only expressly , not to the rest of his fellow disciples , i will give unto thee the keyes &c. will conclude that he was prince or primat over the apostles , and that they had not equal authority with him , in the use of the keyes . our informer and his fellows here , doe justifie the papists pleading for the pope . . this is suitable unto scripture prophetick writings , and to this book , as such , to represent many individuals by one singular , the four beasts , and twentie four elders , are not four individuall persons , or twentie four single elders . the singular names of woman , beast , whoor , dragon , signifie a collection of many individuales . so the one spirit of god is called the seven spirits , in the chap : with reference to his manifold operations . dan. : . one ram signifies many kings of the medes and persians . he that will not hearken to the priest. deutr. : . that is , the priests , in the plurall . so the priests lips should keep knowledge and the law is to be sought at his mouth mal. : . that is the priests . blessed is that servant , whom his lord &c. that is , those servants . particularly , as to this term angel , it is said psal. . that the angel of the lord encamps about the godly , that is , many angels . . it is suitable to scripture , and to this book , to represent ane indefinet number , by a definit . thus all judas adversaries are represented by the four ho●…es , zachr . : . all the godly , and the ungodly , are represented by the five wise , and the five foolish virgines matth. . and in the . chap of this book , the seven angels standing befor god , represent all the angels . fo●… in the chap : mention is made of all the angels who doe thus stand . so we are to understand with the same indefinitnes ofttimes the septenary number , as the seven pillars which wisdom hewes out prov. . the seven pastours or shepherds mic. . the seven eyes zachr , . and in this very book the seven condlesticks , lamps , and vials , revel , : , — . as wee find the scripture , and this same apostle first naming a multitud , and then contracting it into a singular , as joh. . many deceavers are come into the world — then — this is a deceaver and ane antichrist . and sometimes the individual in one sentence ; turned into a multitud : as . tim. : shee shall be saved , that is , the woman bearing children — if they abide in faith and charity that is such women in general , as beza tells us all writers doe take it : so it is as certain that this single angel is turned into many in one and the same epistle in this book , and spoken to in the plural , as when it is said revel . . . to you and to the rest in thyatira . and in revel . : . we find john changing in one sentence , the singular angel into a multitude : fear none of these things which thow shal suffer , behold the devil shal cast some of you into prison that yee may be tryed &c. as in ●…oh . : he changes many into one. finaly , wee have proved that the scripture allowes of no angels standing-church officers or bishops above the pastours or presbyters , who have in scripture the whol episcopall power given them . so that whatever this informer shall produce as the characteristick of this angel , we find it applicable to presbyters . . is it the work of this angel to preach and baptize ? this commission he will grant belongs to all pastours . . is it the power of ordination ? the scripture shewes us that this is seated in a presbytery . . tim. : . with act. : . luk. : . matth. : . or , . is it the ruling governeing power ? surely all ministers are such angels , all that watch for the peoples soules have a joynt rule over them , hebr. . . and therefor none can challenge it solely to himself . in the church of thessalonica the laboures in the word and doctrine , joytlie and indiscriminatim fed , joyntlie censured and admonished , and were joyntly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rulers , to whom consequently the people were indiscriminatim ( or with out any difference of one of them from another ) to submitt themselves , thess. . . there was therefore no sole angel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ruler , but this prostasia or ruleing power was in many . so was it with the church of ephesus act. . so with these elders or bishops . pet . and we offer to this , or any mans serious thoughts , whither it be suiteable to divine rules , to cross so many clear scriptures upon the ground of a metaphorial mistick expression : and to expone them in that sense , rather then to explaine the metaphor and mistick expression by plaine scriptures . and whi●…her it be not more suiteable to understand the angel of ephesus , of the ministers : to whom in a plaine scripture , the whole government is found intrusted , rather then to expound that plaine text , ( act. ) by a metaphor , and contrary to that plain text , to set up one angel or diocesian bishop over that church , with sole power of ordination and jurisdiction . but the doubter objects what have been saying , viz , that the angel is to be taken collectively , and not for one single person , but for all the ministers . to which ( in a peece of petulant folly ) he answers that he hath oft wondered at this reply , that it seems this scripture pinches us sore , when we flie to such a shift — that scultetus , a learned protestant , affirms that the most learned interpreters understand the angel thus , and that without offering violence to the text , it cannot be otherwayes understood . ans. . we hope is evident from what is said that the most native scriptural acception is to take the angel collectively . to which we may adde , that although the lord jesus ( the best interpreter of these angels ) doth expound the seven candlsticks , to be the seven churches , yet in expounding the seven starrs , he losses the number of seven , and calls them not the seven angels ( as he should have done according to this mans meaning ) but indefinitly the angels of the seven churches ; from which it is convincingly apparent that though there were seven churches written unto , yet there were not seven diocesian bishops , according to the number of the seven angels : but that all the ministers or angels are thus collectively understood . and wheras this man professes ( in the deept of his witt for sooth ) to wonder at this answer and taks it to be a shift . he should wonder at augustin ( homil. . upon this booke , ) who thus taks it , expounding the angel of thyatira , the proepositi ecclesiarum , the governoures of the churches . he should wonder at aretas , lib. . cap : , , , . wonder at primasius in apoc : c : . at ambrosius , anbertus , to : , p : . anselm , pererius , victorinus , tirinus , haymo , beda , perkings , fox , in his meditationes upon the revel . p : , , , . who cites also many interpreters thus expounding him . yea more , he wonders at king james and the episcopal clergie in england , under and by whom , in the contents annexed to the bibles of the last translation , the contents in the . chap : are represented [ what is to be written to the angels , that is , to the ministers of the church of ephesus , smyrna &c ] its pitie they had not this grave dictator to correct their mistake , and to present them with his new spectacles , to discover therewith , the bishop in these epistles . he should have wondered at pilkington bishop of durham ( in his exposition upon hag : chap. : v. . ) who expoundes the angel thus collectivly . see gers. buc. de gub. eccl. p. . , , , , , . now , what pinched all these authors to embrace this silleptick exposition of the angel ? as for scultetus , although a protestant , yet he is a high prelatist , and a partial witnes in this point , & cannot conterballance these authores mentioned . but next , what wil our informer gain though it were yeelded that this angel is ane individual or single person ? some learned men doe so take it , as beza , and reynolds , who notwithstanding were far from thinking him a prelat . because i. he may be the angelus preses , or the moderatour angel , not the angelus princeps , or lord angel , yea , and the preses and moderator for the time , as a speaker in the parliament . ephesus had many elders . ( act : . tim. : . ) of equal authority , who were made bishops , and they are spoken to in the plural , though the angel is named in the singular number . . this angel is said to have no jurisdiction and superiority over the rest of the ministers . and we challeng our informer to shew where this angel is spoken unto , with reference to ministers , as subject unto him , which notwithstanding is his supposition , & petitio principii , all along in this argument . . the parochial , and diocesian division of churches , were long after this and not until . years after christ. . nothing is required of this angel , but that which is the common duty of all ministers . finally , suppose it were granted to him , that a superiority were imported in nameing this angel , it may be a superiority of order , dignity , or gifts , not of power and jurisdiction but the dcubter object 's [ that ( revel . . ) christ by iohn speakes to the angel in the plural [ or you ' ] and that therefore he means all the minist●…rs . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this he answers that beza by this phrase understands the president and the company of ministers with the rest of the people , tabing the angel still for a single person , and h●…lds that more then the angel are spoken unto . he tells us , that the words are ane apostrophe , wherein the speaker amplifies his speech , turning it to some others then those who are first spoken unto . ans. . we have already shown that this , and the other parallel phrase mentioned , doe strongely plead for the angels being understood collectivly : since the lord makes a plural of the singular angel , as tim. . . shee shall be saved if they continue &c. especially the above evinced equal power , and authority , of the angels or presbyters , who where in these churches , being pondered . besids , how doth this remove the objection , that beza understands it some other wayes then collectively , what sayes that to the reason and argument it self ? but . if beza understand by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or yow , the moderator or president angel with the rest of the ministers , wherein ( i pray ) is our argument infringed ? viz , that this angel is not a diocesian prelat , since other ministers are taken in with him here as of equall authority in this compellation . in beza's sense this is no other language then what might have been said or writen to a presbyterian synod with its moderator all being equally concerned therein , and supposed equaly angels in this church . and if this cutt not the sinnews of this mans designe and argument here , let any judge . . non can rationally call it a turneing of the speech to any other then such as were first speken to , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to yow i say is a continuanc of the speech to the same persons , with ane exegitick explication of the [ angel ] by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or [ yow , ] especially since they are distinguished from [ the rest ] or the ordinary presessores , by the copulative , and. in our ordinary language , we usually reinforce our speech to the same persons , and to the same purpose , with ane emphatick [ i say ] as it is here . some prelatists have a knack ( which i wonder our informer stumbled not upon ) in alledging that some copies leave out the conjunction — reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , to yow , the rest in thyatira ; making the terme [ yow , ] all onewith [ the rest in thyatira . ] but the plaine reading of the . v. confutes this . but that which the informer thinkes should put it out of question wich us , that these angels were diocesian bishops , [ is the testimonies of the ancients , who came immediatly after them , and condescend upon some of their names . then he repeats to us againe the storie of polycrates bishop of ephesus , borne neer the apostles times , who , numbers se●…n of his predecessours before him and tels us that leontius bishop of magnesia , numbers tuenty seven bishops of ephesus from timothy . that these seven bishops of asia are at the council of neice designed by their styles ephesus , smyrna , &c. that eusebius , tertullian , irenaeus assert that iohn made policarp bishop of smyrna . that he is thought to be the angel to whom john wrote . that ignatius writes to him as such , &c. these he thinkes as acomment upon this and such like scriptures , should convince us . ] ans. . he forgot one maine point of this argument from antiquity ; before it convince us , he must condescend upon the mould , and power , of the bishops which these ancienas speakes of ; he holds that the word [ bishop ] is variously taken in scripture , and why not also by the ancients ? but if he had offered us testimonys speaking of sole power of these bishops in ordination and iurisdiction , leaving nothing to presbyters but the key of doctrine , of bishops with a negative voice in judicatories , haveing sole dominion over a diocess , the only proper pastoures thereof ; and prelats of erastus his cutt , then i should confess there were early such bishops as he pleads for : and we should acknowledge their power to be a commentary upon the scriptures he pleads from ; but with this proviso , that he could quiparat them with their first progenitours , and shew us these priviledges in the scripture-escutciones of their founders . but till then , i thinke our conviction must be suspended . that presbyters have the key of doctrine , he will not deny , that they have the power of ordination , and jurisdiction , and that key likewayes entrusted to them , hath been proved from scripture . . tim. . . luk. . . act. : . . pet. : , . cor . . now let him say , did these first succeeding bishops ( in their supposed diocesses ) alwayes take this power in ordination and jurisdiction from the first scripture bishops , and stood invested therwith in after tymes ? how then comes jerom to say [ that even in his time ] elders were subject to the bishop only by custome , not by dispensation from the lord. ( in his coment : on tit : ) and , ( on isa. . ) that they had even in his time , a caetus presbiterorum , a meeting or court of presbyters , and ane apostolick senat . ] how comes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or presbytery to be mentioned , councancyr . can. . how comes ambrose , ( a father of the church ) upon ephes. . to assert [ that after the church was enlarged . , cepit alio ordine gubernari . it began to be governed after another maner then at first , — and that non per omnia conveniunt , &c. that the government then in the church , was not every way suitable to the apostles appointment ] me thinkes these assertions might convince the informer of the folly of this argument . but . what if some of these first successours , be found but meer constant moderators ? what is then become of his series of a succession of diocesian bishops from timothy ; and titus , and the asian angels ? saith not jerom ( ad evagrium ) alexandriae presbyteri unum ex se electum in excelsiori gradu collocatum episcopum nominabant , &c that the bishop at alexandria was only a presbyter chosen to preside . &c. ambrose sayes that this distinction betaixt bishop and presbyter ; cam in by couns●…l ( cubi prius ) therefor he holds it was not derived from divine 〈◊〉 , ( and therein gives the lie to our informer : ) for that he sayes was different from their present custome . augustin ( epist : . ) sayes ( with jerom ) that by custome of the church , episcopatus , was ; major presbyterio , the episcopacy was greater then the presbyterat . how comes ●…irmilianus ( apud cypr. ep : . ) to assert that the presbyters , possident ordinandi potestatem , posseses the power of ordination , and these presbyters he calls praepositi , the presidents or rulers . ierom sayes , quid facit excepta ordinatione episcopus quod nonfacit presbiter . what does the bishop except ordination , which the presbyter doth not , — yet even in this , presbyters then concurred with them , and shared in that power . saith not chrisost : upon . tim : inter episcopum et presbyterum , interest ferme nihil-between the bishop and presbyter , there is almost no difference . as for his lines of succession , they will say nothing untill he prove these bishops to be episcopos principes , prince-or lord bishops , and nor episcopos presides or moderator bishops , which will be a hard task , since he must answer blondel , who largely proves , that before the year ▪ there was not a bishop over presbyters , even the constant president , far from the power of the present dioces●…an . policarp himself , his supposed bishop of smyrna , makes but two orders of ministery , bishops and 〈◊〉 , in his epistle to the philippians . dr. reynolds in his conference with hart , proves that the first bishop who came in after the apostles , was nothing but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moderator of the presbytery . in a word , as many learned men doe prove the discrepancy of the ancients among themselves , and their variety of names , and speech in relation to these first supposed bishops , and that several authores are spurius and counterfit who are brought in to give testimony in this point . so it is certain that this man and his fellowes in pleading thus for timothies episcopacy , doe put the blott of dread full apostacy upon him , in making him fall ( as the angel of ephesus is charged ) from his first love ; so that , if they will not runn on this inconvenience , and stage this eminent saint for such ane apostat , contrary to the scripture account of him , they must wholly quit this plea. as for what he adds [ of several writers acknowledging the angel a single person ] we have shown how vaine a reason this is , to prove his point . but the doubter objects to some purpose [ that beza and others might take the angel to be but moderator . ] to this he answers [ that the angel must needs be a bishop , because he is cheifely commended or discomended , as haveing a cheif hand in what was right , or amiss , in these churches . that the power found in timothy and titus , proves it was so with these angels . — that beza sayes these angels power was more eminent then the rest of their fellowes . ] ans. . as for beza , its true he expones [ the angel ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ to the president ] — but adds — [ sed hinc statui episcopalis ille gradus &c : — that is , but that episcopal degree , which was after ward by human invention brought into the church of god , nether certainly can nor ought to be hence concluded , nay not so much as the office of a perpetual president , should be of necessity , as the thence ariseing oligarchical tyrranny ; ( let our informer marke this ) whose head is the antichristian beast now at length with the most certan ruine , not of the church only , but of the world also , maks manifest . and this also is all which dr. reynolds acknowledges . now i think he will find no advantage nor credit here to his diocesian bishop , since beza maks him but a human invention , yea and the poysonous egg out of which antichrist was hatched . as for his reason [ that this [ angel ] is chefly reproved or commended , as haveing the chief hand , in what was right or amisse . ] he must prove , ( before this reason wil pass current ) that one single person is chiefly reproved or commended , and likewayes that his having the commendation , or reproofe adressed to him , will evince a chief authority , or chief hand , ( as he calls it ) in government . wee told him that in beza's , and dr. reynolds judgment , the [ angel ] is only the preses mor●…derator receaving the epistle or address . now , will ane epistle containing commendations or reproofes of a synod , and addressed to the moderator , make him chief as to what is commended , or taxed , in all that synodall assembly or church ? surely not at all . the moderator may be a man as little concerned therein , and possibly less , then any of the meeting : or will the kings message or charge to a parliament , adressed to the speaker , containing reproofes and commendationes of that great body and assembly , fix the guilt or commendation principally upon the speaker , or president ? he will not say it . as for timothy and titus , we have proved that they had no such power , as he pretends , and that their inspection was extraordinary and evangelistick , which cannot with any shew of reason be said of these seven angels . as for beza [ his acknowledgment of a more eminent authority in government , which these single persons had ] this man cannot with any shew of reason alledge beza to understand thereby any other thing beyond the eminency of his episcopus divinus , which with beza is the pastour , among whom jure divino , he will not a●…mit so much as a perpetual president , far less a bishop : for the perpetual president or moderator , is with beza , the episcopus humanus , which he distinginshes from the divine , or scripture bishop ; and the diocesian prelat ( pleaded for by this informer ) who hath the chief , and sole power in ordination and jurisdiction , is the satanical bishop . ( in his treatise de triplici episcopatu ; ) so that beza cannot imput to these single persons any authority over their brethren , or ascribe to them any other eminency , then what the eminency of a moderatorship will give , if beza doe not compare them with the elders of the inferior sort , who rule only , as some would readily admit , who take these churches to be congregational . as for mede , it is no great matter whither he take the angels collectivly , or for single persons , if he imput not to these asian angels ane episcopal authority , which this informer proves not , in telling us , [ tha●… the tuentie four angels about the thron , doe with him , represent the bishops ] unless he can shew that he means his diocesian bishops : for he may mean the bishops indefinitely , according to the genuine scripture acceptation . he holds there are seven bishops of asia here only written unto , where are the tuentie four bishops , if mr mede take them in his sense ? as for mr. brightman , his exponeing ordinarly the angel , of a single person , as the informer alleadges . let us hear brightman himself . [ to the angel &c. ] the epistles are intituled ( saith he ) one by one , to the pastours , becaus the safety of the congregation depends upon the soundnes of the pastours : for there was not one angel alone at ephesus , but many , neither yet any prince among these , as is manifast by paul , who to miletum sent for the elders or bishops of ephesus , — adding , that nothing is spoken of their obedience to any one chief bishop — that a prince hood came after the apostles , and was not yet borne , save only that diotrephes gave some shew of it . hence he concluds thus [ therefore under the name of one angel , the epistle is written to the whol order of pastours &c : ] and by this account of brightmans acce●…tation of the word angel , let any judge of our informers fidelity . but now comes his last argument for episcopacy ( which surprises not only his doubter , but i believe , most , if not all else , who have seen it ) taken from [ diotrephes his loveing to have the preeminence , . joh. . who ( he sayes ) ambitiously loved to be first , and to have the chief place : and that this ambition only john speaks against , — he adds , that ane office may be good and lawfull , though ane ambitions seeking of it , be sinfull . — that beza renders it , qui primatum ambit — that our inference of the unlawfulnes of the office he aimed at , will not follow from his seeking of this chief place , but rather that their was such ane office at this time in the church , and now void , into which he meaned to put himself , or had already done so , out of ane ambitious desire to be great , which was a sinful end : that , he looked after himself , not the good of the church . ] ans. 't is long since we had this answer , and gloss from romanists , though not as ane argument . wee see popri and prelacy in despight of all con●…radiction will strick hands . when luk. . touching our lords forbidding a dominion , or primacy among his disciples , is objected to bellarmin , he resolves it just as this resolver . viz. that the lord rather institut and established a primacy in the church , then removed it : and commanded his vicar to preside , but not as the heathen , who seek themselves , and their own glory and commodity . de pontif , ques . . chap. . sect. . ) yee shall not rule as the princes of the gentiles ( saith he , ) imports , that he admitts one to preside but not after that manner . he presses the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a prince or captaine ( just as this man doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or loving of preeminence ) to shew that such a prince or primat was designed , de pontif. lib : . ch. . thus the papists glosse generally the text under debate . tilen [ in his not. . ] answering him [ that if it were so , then christ rather inflamed then quenched their ambitious thoughts , which they ●…hil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or loving preeminence , intertained ] makes this sin of diotrephes the same with theires which the lord reprehended , viz. a sinful desire of ane unlawfull forbidden primacy . adding , [ that the lord said not , he who by my appointment shall be chief●… , but he who from his sinfull desire would be chieff . bellarmin and the papists fine notions , and old exploded evasions , we see stands these men in much stead : and doe furnish usefull materials to dress up prelatick pamphlets . but what will this man say ? will he indeed owne this popish argument and answer upon luk . which the topick of his argument here will necessarly inferr ? was their a lawfull primacy supposed among the apostles , & the ambitious desire only forbidden ? bellarmin presses that ane exorbitant dominion or tyrannicall only was forbidden since the princes of the gentiles are mentioned ( which this man also taks hold of ) which seems to put a restricton upon that prohibition , but there is no such restriction in this place under debate : so that he is cut off from bellarmins evasion . we heard before he admitted a lawfull church dominion as not discharged in luk. . and here he admitts a lawfull primacy over this church , and in his pretended antiquity we will find him not to di●…owne a chief patriarch if not directly to plead for him ; and then i see not why he may not take in the high priest into his old testament argument , in relation to a morall standing primacy in church-government , and merite a co●…l in some popish order ●…r it be long . now it is evident that the apostle simply dissounes this lover of preeminence , and censures him upon the account of the preeminence he desired . and the informer himself ( though , as i observed before , he is not one with himself in it ) acknowledges that the lord discharged all inequality , and especially a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or primat , among the apoles ; and therefore , why his scoler john censured not likewayes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or primacy - affecting minister ; seeking the same principality over his brethren or fellow ministers , which our lord discharged among the disciples , will puzell him to shew the disparity . surely , when our lord said , [ it shall not be so among you , ] and when he discharged a protos or chief among the disciples , recomending to the desirer of this to be their servant over whom this was affected , he spoke to them as ministers , and in that capacitie : and therefore discharges this among all ministers . for aquatenus ad omne — i wonder if this man will say that if any of the seventy disciples had affected to be a protos over the rest , our lord would not have given them the same injunction . or if he will say that they did not hold themselves concerned in the same rule , and the prohibition which the disciples here got . surely he cannot deny this , and therfore it is certan that john discharhes the very protos or prostacy self for what reason will it : he invent wherefor a preeminence or primacy should be disgarged to the apostles , and allowed among the seventy ( who he thinks represents the pastours ) or any inferiour order of church officers ? besides , what was it which peter discharged to these bishops pet. . was it not a preeminence , or masterly primacy , and to be a protos ? learned he not this prohibition of his lord ? and will it not be a critical distinction to distinguish lordship from preeminence ? now the first we find universally discharged to pastours , even over the flock●… , as this man acknowledges , and therefore why this preeminence , is not likwise in it self and simply stricken against , will be impossible to shew the disparity . i must presume that the apostle understood the sence of this prohibition of his lord , much better then our informer : and we see he applyes to inferiour pastours and bishops , that which was discharged to himself , and the rest of his fellow disciples . and , ( as i said befor ) if none of these scripture-bishops were to lord it over the flock , farr less over their fellowes . so that to be a protos or chief over them , was inhibit , as by the lord befor , so by the apostle here , and consequently this lover of preeminence is simply condemned . the inglish annot : make the two places of peter & john , parallel , & the same evill to be discharged in both . so doe the dutch annot expressing that which diotrephes sought , in the apostle peters terms , of lording it over his brethren . now i hope he will not say , that when peter discharges ministers to be lords over gods heritage , he discharged only ane ambitious affectation and supposed a la●…ll lordship over the flock●… , abstracting from this ambitious affectation . surely then this prohibition of the apostle iohn , where diotrephes is supposed to be practising , what is by peter discharged , can admit of no such evasion either ; unless he would make these apostles to interfer together in this matter : for it were strange clashing of weapones , and contradiction of the tongues and pens of these apostles , if peter should discharge all lording even over the flocks , in any pastour , and yet iohn should allow unto a pastour , a preeminence , and primacy , both over the flocks , and his fellow ministers and labourers with him in the lords vineyeard . infine , if to be a primat or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a lawfull office , to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lover of it ( which is all that the word will import ) could deserve no censure . the informer knowes who said [ he that desires the office of a bishop , desires a good work ] but our lord who spoke this by the pen of paul , said also himself immediatly to the apostles , & by the apostle iohn in this place , he that desires to be a protos or chief , must quite that desire . hence these are different objects of desire , to be a scripture bishop , and a protos or primat . to affect the office of a scriptur bishop , and a primacy , are antipods : so that it was not a lawfull , nor consequently praeexistent office in the church , allowed by iohn , which this man desired , and therefore he is simply condemned by the apostle , both as to the desire it self , and the object of it . hee who thus affects to be first , deserves to be called least in the kingdome of god , and who thus exalt themselves , shall be abased . to all which i might add , that diotrephes imperious lordly carriage in casting out and censureing , and not admitting into this church , such as the apostle appointed to be therein receaved , is a lively effigies of an●… episcopal primacy or preeminence , and of that arbitrary prelacy , that sole power in ordination and censures , which this informer pleads for . against which disorderlines of this early primat , the apostles threatning of his holy censure , is a thunder-clapp which may terrifie all who carry this usurped office : and may make his supposed angels or prelats , for this their aspyreing , fear the stroake and punishment of those angels , who keeped not their first estate , but left their own habitation . i shall dimiss the informers last argument , with one remarke further , which is this , if the affecting to be a protos or chief , tainted the apostles themselves , while the christian church was in its first infancy , if in pauls time the mistery of iniquity , and of propry , was working ( the monstrous embrio of a papacy , and consequently of a prelacy ) if peter found it needfull to disscharge covetousnes and lordship , to ministers , if the holy apostle john was contradicted and counteracted by ane aspiring primat , surely we need not wonder at that universal change of the apostolick holy , humble church disciplin and parity among ministers , which overspread the christian church not long therafter . and to our prelatists ordinary question [ when began the change of preshyterian parity among ministes ] ? wee may answer , that the bitter ●…ootes of a primacy or prelacy , were sprouting in the apostles times ; and therefore it is no strange thing that this destroying weed grew up so quickly thereafter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or evill one , did quickly sow his cocle among the wheat , and blew up this fire of ambition , primacy pride and ( his own proper sin ) till it came to the flam , first of a human proftasie , then of a hierarchy , and unto the culmen or tope , of a chief universal primacy at last . for that which he adds of blondel his granting [ that diotrephes sought to be first presbyter , & such a president as had authority over the rest . ] surely none who ha●…e read blondel can but acknowledge , that he distinguishes all along the presbyters set over others from the episcopus divine jure institutus , so in his , , . and t . arguments , page . : , , &c. so that he maks the very constant fixed president ( much more such a president or primat as diotrephes affected to be ) distinct from the divinely appointed bishop ; and therefore whatever he might suppose to be creeping in at that tyme , he must needs , upon this ground , interpret it to be a recesse from the divine appointment , and in so far a corruption . as for what our informer repeats here againe ad nauseam [ that bishops were immediatly the church before all the apostles were gone and imediatly after , which is a commentary upon timothy , and titus , and the asian angels , and diotrephes . ] i answer , i beleive indeed , as to his last instance , that there were diotrephesies , earely enugh , and beza's episcopus humanus or fixed president , but that there was either in the apostles time , or ane hundered years , and more afterward ( i speak far within compass ) his diocesian prelat , with sole power of ordination and jurisdiction in a diocess , he will assoone joyn the poles together , as prove it by any faithful and authentick testimony . chap. xii . the informers appeal to antiquity in the point of episcopacy . that antiquity is at most , testis facti , but not judex veri , may witness matter of fact , but is no judge of what is right therein , proved from the testimony of scripture , and the fathers . the informer's reasoning on this head , reduced to a formal syllogisme and discussed . that in the first purest age the church was governd by presbyters withtout bishopes , proved by testimonys of the fathers , particularly of ierome . his testimony at large vindicated from the exceptiones of the informer . our informer hath by this time got out of the straites of his scripture arguments for prelacy , and his pretended replyes to scripture arguments against them . wherin we have seen how pittifully he lies been bruillied in his endeavours to put the fairding of some scripture characters upon this monster , the diocesian prelat ! now he wil lanch out in to the vast ocean of antiquity wherein he supposes ( and not altogother amisse ) that this leviathan can swim much better . and therefore he fills up the third part of the pamplet , with a tedious legend of human testimonyes in relation to bishops . but in this his argueing from antiquity , he playes the same petty sophister as in his pretended scripture proofes . for he is still pleading for a versatil chimaera of his own braine , and dare not state the question , as to the prelat now existent in his diocesian and erastian mould , like to whom if he will shew me but one prelat among all his ragged testimonies , i will yeeld the cause to him . so that we are not concened in his testimonies , they being all mute or ambiguous as to our debate . wee shall therefore proceed to consider the substantials of his argument on this head , and add some chapters which will be found abundantly to cutt the sinne●…es of his reasoning from pretended testimonies of the fathers , and vindicat our cause even in point of antiquity . 〈◊〉 i suppose this man ( if he will not renounce his protestant profession ) cannot but grant , that it is not antiquity as he call it , or human testimonies , but the scriptures of truth , which most judge in this debate . so that i hop i may suppose that he lookes upon his antiquitity as ane accessorie appendix onely to his scripture arguments , and that the scripture is not for him , but against him , i hope it is conuincingly apparent from that is said above ; we must to the law and the testimony in this and all other points of faith . antiquity without the first scripture antiquity , deserves not the name . id adulterum quod posterius , id verum quod pri nium , said tertullian . that is adulterat which is last , and trere which is first . i am the way , the truth and the life , said christ , but not i am custome and cyprian tells us , that consuetudo sins veritate est vetusias erroris ; antiquity without truth , is but a mouldy error . our lord himself rejected this argument [ it was said of old ] and apposes unto it [ but i say ] well may we then oppose the scripture sayings to our informer's [ it was said of old ] and by our lords warrand , reject his pretences from antiquity , to warrand any thing which the word condemnes : and for this we have good warrand of antiquity it self : for the fathers universaly doe hold that onelie the scriptures must judge in points of faith . sunt libri dominici quorum authoritati utrique consentimus , utrique credimus ( there being in them all things to be believed and practised ) utrique servimus , ibi quaeramus ecclesiam , ibi discutiamus causam nostram , is great augustins advice . the books of the lord are they to whose authority we both consent , which we both beleive , to which we both submit , there let us seek the church , there let us discusse our cause . jerom on chap. of matth. tells us quod de scripturis authoritatem non habet , eaedem facilitate contemnitur qua probatur . that which derives not its authority from scripture , the contemneing of it is as ready as the proof is offered , and ( on the . ) chap. of hag quae absque athoritate & testimoniis scripturarum quasi traditione apostolica sponte reperiunt atque confingunt , percutit gladius dei such things as men of there own accord find out & forge upon pretence of apostolick tradition with out the authority and testimonies of scriptures , the sword of god strikes throw the same . besides this discovers the plea from antiquity to be very impertiment in this debate : because the question betwixt us is not defacto , but de jure , not what sort of bishops have been as to matter of fact , introduced into the church of old , or of late , but by what warrand and right they have possessed their places ? we alledge and prove that the present prelat now existent stands condemned by christ , the great lawgiver , his rules in point of church government , set down in his testament . now , to answer this charge with humane testimonies , as to custom or practise of the church , ( even granting that his testimonies did prove the matter of fact , viz , that our present prelat is exemplified in the ancient bishops ) what is it but to oppose , humane corruption to gods ordinance , the practise of men to gods rule , and mens testimonies who are liars , to the divine oracles of the god of truth . this man thinkes it a herculean argument , when he drawes his human testimonies , as to prelacy neer the apostles time ( as if he had travelled to hercules pillars ) and wonders how we can suppose , that the church could so soon alter the divine institutions . but i pray , how long was it after gods holy law was proclaimed from heaven , by his own terrible voice , that the wholl church of israel , together with aaron himself , set up and worshiped the golden calf , contrary unto the very express letter of the second command ? now , suppose that idolatry several hundered years afterward had pleaded this antiquity , or ancient custome of the church of israel , ( after frequently imitated , and which had its plausible pretexts of intention to worship god , for the seasi was proclaimed to iehova , and to have a visible signe of his presence ) wil the informer say , that this had been a good argument to warrand the breach of the second command , though this practise was but fourty dayes younger then the promulgation if self . so the case is here , though he could shew us human clear testimonies , nay more , even scripture testimonies , as to the factum , that the diocesian ; yea , and erastian prelat , had been existent and set up in some churches in the apostles own time ; yet if we can from our lord , and his apostles doctrine , and practise , prove this officer to be a plant not of a divine plantation , and contrary to the divine institutiones , he must needs grant ( that though esteemed golden ) it ought to be nehushtan , rejected and pluckt up by the roots . the papists , who hold the scriptures to be but a half-rule , made up by traditions , yet will not dare to own ( professedly at least ) any principle , or practise , condemned in the word . suppose he could bring thousands of testimonies from ancient writers , touching his prelat he pleads for ; they are but h●…man testimonies , and therefore cannot beget a divine faith , which is founded upon the word only . surge veritas ipsa scripturas tuas inter retare , quam c●…nsuetudo non nooit ▪ nam si nosset non-esset , saith tertullian . arise o ! truth it self , and expone they scriptures , which custome hath not known , for had it known them , it had not been . the informer's testimonies may induce to believe that there were bishops in the church ; but whither the office which these bishops are supposed to hold , be of god , yea or not ; this queston must be brought to a higher tribunall ; and gods oracles must determine therein , before the conscience can be satisfied , as to the owning of such a church officer : and if god dissowne him , i may be ane athanasius contra orbem , in withstanding him , it being still certain that these human witnesses are testesfacti at most , but not judices veri & recti , attesters of matters of fact , but not judges of what is right and equal therein . thus we have seen , that though all our informers pleading from antiquity , were granted , his cause , profliga by scripture weapons lyes grovelling in the dust . wheras he alleadges [ testimonies as to the existence of prelats in the christian church , neer the apostles times , or contemporary with them , & that catalogues of a succession of prelats , down from apostles and evangilists , have been keept in churches , which he thinkes speakes convincingly for the episcopacy of timothie , and titus &c. i ans. although this be the very marrow and strength of all his argument from antiquity , yet when tryed , it will be found many wayes defective , and unsound . for clearing whereof i shall offer some things , both to the major , and assumtion of this argument , which will be found quite to breake the force of al his pretences this way . for thus the argument must run . if diocesian bishops , by the testimonies of the ancient fathers , did exist in the primitive times , and catalogues of them are drawn by these ancients , from apostles , and euangilists , then i must believe these bishops to be of divine institution : but thus it is by the testimony of the ancient fathers : ergo , i must believe diocesian bishopes to be of divine institution . now this being the argument in its genuine strength , this pitifull pleader offers not a jott in proofe of the major proposition , whose connexion he cannot but know , the we all deny . all that he offers is in proofe of the assumption , which is also denved , & will be found very maimed . i. to the major , i say , that it is of very dangerous consequence , to make that which men call antiquity , or [ ancient custome , ] the infallible rule , and commentary , as to the nature and office , of church officers , mentioned in scriptur . because . if mens practise must be the key and comment in this case , so as we must not contradict or counteract it , then why may not also human practise , and profession of succeding ages , determine as to every scripture truth , and duty therein held out ? . this were to set up a higher rule , and tribunal , then the scriptures , and to make our faith to stand in mans wisdome , not in gods , and to make the scriptures of a privat interpretation , as if the prophecy had come by the will of man. for if i must believe no otherwayes anent the scriptures relating to the offices of timothy , and titus , then according to the practise of supposed bishops , their successores , and that they held no other offices , but such as these supposed successores are said to have had , then the custome and practise of fallible men , becomes to me , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ratio a priori , and the chief ground , why i believe these scriptures to have such a sense and no other ; and so i give men a dominion over my faith , and my faith herein resolves ultimatly into a human practise , and testimony of fallible men , which is a principle no protestant will allow . next , as to the asumption of the argument , i would demand of this informer , how i must be infallibly assured anent this universal judgment and practise of the ancient church , and of this true succession ; and how he will instruct the universal harmonius judgement of all the ancient fathers in this great point , ( viz. ) [ that such prelates as we have now , were the first recipients of the ordinary power of government , from the apostles and evangelists , as their only immediat & ordinary successors . ] the topick of our informers argument doth suppose the certanty of this mater of fact . but to clear this will be found a hard peece of work . because . it is certan that many of the ancients wrote nothing ; many of their writings are lost ; many writings going under their name are counterfit , & most especially to this debate . it were possibly none of the hardest tasks to discover some writings here cited ; to be meer countersites . how shall i know , that the testimonies of those who have written , are not contradicted in this point , by such men of their times , who either have not written , or whose writings are perished ? . there are many things , which the ancients speak of as derived from the apostles , and have had ane universal consent ( as farr as the knowledge thereof hath come to us ) which are acknowledged to be contrary to the word of god and the apostolick doctrine ; as , the error anent the vision of god , [ that the saincts sie not his face till the last day . ] the error of [ free will , ] which until augustin opposed it was universally receaved ▪ the [ millenary error , ] anent christs personall reigne upon the earth a thousand years ; called by lactantius , [ the doctrine of the holy prophets , and christian wisdome , which christians follow . ] iustin martyr , holds them to be no christians that dissown this ▪ and this is owned as ane apostolick tradition . so [ childrens partaking of the lords supper ; ] and [ the necessity of baptisme ] was by augustin and others owned as such a tradition ( lib : . de pecc : mer. ) basil names four apostolick traditions , signeing with the cross ; praying to the east ; anointeing with oyle ; praying in the standing postur from easter to whitsuntyd . see the appendix to jus divinum minise . evan ( prop. . ) the informer and his fellowes , make a great bustle anent the condemneing of aerius , for holding that bishops and presbyters are all one . but beza could have informed him , de grad : ( . ) that epiphanius ( haeres : ) imputs to him , as great heresies , these tenets , . that he held it unlawfull to offer and pray for the dead . . that he held that saincts departed were not to be invocat . . that there were not fixed fast dayes to be keept . . that the jewish pascal was not to be observed , because ourpassover is already offered . now , if our informer condemne him for these also , we weed care the lesse for his condemning him in the point of prelacy . . it is certain , that the account of the first times immediatly after the apostles , is , as to mater of fact , very dark & uncertain , & consequently a very slippery rule . hegesi pus ( apud euseb : lib : . cap : . ) tells us , [ that immediatly after the apostolick age was gone , tunc impii erroris conspiratio , per seductionem eorum qui alienam doctrinam trad ▪ ant , initium caepit — then the conspiracy of wicked error , but the seducings of those who delivered another doctrine , took its begining . eusebius himself the prime writer , ( from whom in a manner is the wholl of all that is delivered anent church government and bishops , and who presents these fragmens of writers out of which our episcopal men ga●…her up their proofes ) in the proem of his history acknowledges that he is in that worke entered into a dark desert , therein he hath no footsteps of any goeing before him , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some litle occasions , or some pitty narations , which every one in their own time hath left and delivered . let any read haumer ( ane inglish bishop ) , his translation of eusebius , wherein this will be found very clear . scalliger ( prolegom in chron. euseb. ) saith , intervallum illud ab ultimo capite actorum &c. the nterval from he last chotter of the acts of the apostles , until the midst of the reigne of trajan , in which tract , quadratus and a ignatius flourished ( let our informer observe this as to ignatius ) may be truly called with varr●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or obscur , wherin nothinthat is certan , hath come to our hand concerning the affairs of christians , except some very few things , which the enemies of godlines carches up by the way , such as suetonius , cornelius tacitus , plenius cecilianus , which gap that eusebius might fill up , he drew some things without discretion and choise out of the upotiposes or exemples of i know not what clement ( for he is not that learned clement who wrote the stromata●…●…nd out of the fyve books of hegesippus a writer no better . tilen himself ( a great pleader for the episcopal cause ) yet tells us ( contr : : l. : c. : not. . and c. . note . ) that , the history of these first times hath great blacks and gapes , which the spurius clements and other writers of the same stamp , filled up with petty fables drawen from their own braine . — that from the end of the acts of the apostles , until traian's times , thereis almost nothing extant which is certain : hence ( he saith ) occasion was taken by men of bad dispositions to make hold to faine anything , whom even the apostles times wanted not . not to insist upon the many things written and observed of eusebius , which may invalidat the credit of his history , and his many gross errors therein , and in other poynts , observed by scalliger and others . how fabulous is that history of christes epistle to agbarus , rejected even by pope gelasius in a councel of seventy bishops at room . that which philo the jew wrote of the essae ans , a sect among the jewes , eusebius affirms that he wrot it of christian mmks , which scalliger shewes to be false out of philo himself ( in elencho tribaeresii . ) he proves peters crucifixion at rome by a tomb proofe : — in the computation of times , scalliger observes his gross errors . nay , which is more considerable , he discovers gross ignorance of scripture , in saying that the cephas reprehended by paul , was not the apostle peter , but another of the number of the seventy disciples . besyds , many things in his personall cariage and qualities , which may weaken the credit of his history , as his presideing in the councel of tyre against athanasius , and standing upon the arrians side . scalliger ( in his thesaurus temporum . animad : p : ) setts down the testimonies of the ancients concerning his errors & arrianisme , wherein some affirme that he died . when he wrote the history he was ane arian . moreover , admitt his testimony were abeve all exception , yet that his history hath been corrupted by some ignorant impostor , is demonstrated from this by didocl : ( cap. . p. ) [ that he maks mention of sozomen , who was born ane hundred years therafter . ] lastly , as to the catalogues of bishopes , which our informer , and his masters befor him , exhibit to us from the apostolick times , he might have found them aboundantly invalidat by many of the learned , whose judgement and testimonys are collected by didocl : ( cap : p. : , , , &c. ) which we may well challeng this man to answer . therefore we shall dismiss it with these observes . . that tertullian , irenaeus , and others , who make use of this argument of succession , against hereticks , designe only to shew a derivation of true doctrine from the apostles against them , and that the church had the traduoes apostolici seminis , a derivation of the apostles doctrine , but never meaned it of a succession of men of the same office every way . tertullian saith , [ arise o truth and expone they scriptures &c. ] iren●…us in his time , speaking of this succession from the apostles , & pressing adherence to the truth which they delivered , makes mention of presbyters [ opportet adhaerere iis &c : we must adhere to them who keeps the apostles doctrine , and with the order of [ presbitery ] mentain the word . and again , therefore we must obey these [ presbiters ] who are in the church , who have their succession from the apostles , as we have showen . then he adds qui cum episcopatus successione , charisma veritatis certum , secundum placitum patris acceperunt . that is , who with the succession of episcopacy , have receaved from the father the sure gift of truth . ] thus he , ( l. . c. . ) and because this informer singes their old song who before him , will still shuffle in bishops , when the ancients speak of presbyters . let him remarke what he sayes ( lib : . cap. . ) speaking of the contumacy of the adversaries of truth [ quum autem ad eam iterim traditionem , quae est ab apostolis , quae per successiones presbyterorum in ecclesiis custoditur , provocamus eos &c : — but when wee apeall them again to that tradition , which from the apostles , is preserved by succession of presbyters in the churches — they will alledge that they are more wise then the apostles themselves or these presbyters ] dare this man say , that irenaeus meaned that it was only a succession of bishops in these churches who keep that apostolick truth . that presbyters are successoures of apostles properly and immediatly in the power of the keyes , is evident by a full testimony of ancient fathers . ●…gnatius ( about whom our informer makes a great bustle in several places of his pamplet ) in the epistle ad trallianos , calles the caetum presbyterorum , the assembly of presbyters , con●…unctionem apostolerum christi , a meeting of apostles of christ. ●…rinaus , ( lib : . cap. ) holds presbyteros in ecclesia ab apostolis successionem habere , that presbyters in the church have there succession from the apostles . cyprian ( lib. . epistol . . ) asserts , omnes praepositos vicaria ordinatione apostolis succedere , that all overseers ( so he calls presbyters ) succeeds the apostles by a vicarious ordination . ierome , on . chap. of mica , ( cited by cratian in decretis distinct . cap ) speaking of himself a presbyter , saith si in apostolorum loco simus , non solum sermonem eorum imitemur &c. if we be in the apostles place , let us not onely imitat there doctrine , but also their conversation . augustin ( serm : . to the fratres in eremo ) and these too pre●…byters , call them sal terrae , apostolorum successores , the salt of the earth and the apostles successours . . as it is certan , that these catalogue-drawers , did not understand veri nominis ep●…copos , or diocesian bishops properly suoh , thogh speaking after the manner of their times they gave them all one name : so it is equally certain , that the testimoyns out of which these catalogues are patch●…d up , are most inconsistent and contradictory to one another ( as the divines at the i le of wight , and many learned men have made appear ) and still the nearer the apostles times , the catalogues are the more darke and various . they make peter bishops of rome ( a fable contradicted by many of the learned & proved to be such ) but whither clemens was first or third , and who or in that order next after succeed them , whither linus , or anacletus is never yet cleared , some make titus bishop of crete , some archbishop . some bishop of dalmatia . timothy and john are made by many bishops at the same time . some say policarp was first bishop of smyrna . some make him succeed one bucolus . some make aristo first . some give alexandria one bishop , some tuo at once . see appendix to jus . divin . min. evangel . and wheras our informer replyes [ that notwithstanding of this , yet all agree that a succession of bishops was , and that these different relations cannot impeach the certainty of the succession it self , no more then difference about the succession of princes will invalidat the certainty of the history ] i answer , if he could prove that they understood bishops properly so called , or his diocesians in all these catalogues of succession , this evasion might have some shew of truth , but it is certain that they did not . patres cum iacobum episcopum vocant &c. the fathers , saith whittak . ( de pontif . quest : . c. se : . when they call james bishop or peter , take not the name of bishop properly , but they call them bishops of these churches , wherein they stayed for some time — and againe — [ if spoken of a bishop properly , its absurd to say the apostles were bishopes , fore he that is properly a bishop cannot be ane apostle , because the bishop is set only over one church , but the apostles were founders and overseers of many churches ] . after he tells us , that non procul distat ab insania &c. it differs little from madnes to say that peter or any other apostles were bishopes . and to this purpose he speaks afterwards at large ( q : . c : . sect : . [ proveing this from the unfixed extraordinary nature of their message or mission , who were to follow the spirits conduct towards all places whither they were called . which argument reaches evangelists upon the same ground . so that whitaker will send our informer to bedlam , if he mend not this information , and revocke not this principle anent the episcopacy of apostles and evangelists , and the succession of bishops from them . the learned iunius also ( contr : . lib : . cap. . not . . ) mantaines ane aequivocall acceptation of the word [ bishop ] in this matter , so that his paralleel holds not , as to a difference about the succession of kings , when a monarchy all a●…e supposed such , but here the difference and equivocation is , as to the authority of these succeeding bishops . when he shall read scallig . ( animadvers : . ) the informer may possibly suspect hegesippus his naration anent james ; yet jerom and eusebius depend upon him . scalliger holds clemens romanus to be no better . likwayes jerom ( : catol : scrip : ) is a counterfit , not the true jerom , since he mentions pope hilary , who lived long after jerom was in his grave . and wheras the informer maks a great outcry of jerom [ that jerom begins at the evangelist mark , in the alexandrian catalogue , which our w●…itters leave out in their citations ] its easily answered that it needs not be putt in , since the author , sayes [ a marko , from , or after him , the presbyters choosed ▪ out one whom they made president ] wherein it s evident , that he speaks of this custom , after mark and excluding him , who was ane evangelist before , and needed not be set up by the presbiters . and surely if the first bishop was ane evangelist , the rest were very heterogenious to their first pattern . besides , in that jerom sayes presbitiri a marco unum [ ex se ] electum , &c. hee clerly insinuats that it was the presbyters thereafter , no mark that it , for if by marks apointment these bishops wereset up , he could not attribute it to the presbyters etion ▪ should one say , in scotia , a regimine presbit : anno. . episcopi introducti , ergo , ab isto regimine introducti , were ●…t not a bad consequence . here i will offer to him the remarke of a learned author ( repl : to dun : . ) anent the circle , which he and his fellowes doe ryde in this argument . timothy and titus &c. had ane episcopal authority , why ? because their authority was not evangelistick . why so ? because it was not to die with them , why that ? because it was ordinary and perpetually necessary . and how is that proved ? because , if the apostles being alive , they behooved to instruct timothy and titus with episcopal authority , much more being dead , this was necessary to the churches . but when it is inquired , how this episcopal authority is proved , it is fairely assumed againe , as if it were granted , [ that the apostles made them bishops of ephesus and crete . ] so the last medium is still that which is in question . let him ponder also what didocl : ( p. . and ▪ ) hath produced , anent the confusion and contradictions in this alexandrian succession . tilen himself ( de pontif : l. . c : . not : . ) acknowledges that [ de alexandrinae ecclesiae primordijs , nihil ex scriptura , im●…ne ex patribus quidem , qui ante synodum nicenum floruerunt , quicquam certi demonstrari potest , that nothing certanly can be made appear concerning the beginings of the church of alexandria from scriptur , no not from the fathers who florished before the council of nice . baronius ( anno. . : . ) saith cum apostolorum nomine tam facta quam scripta reperiantur esse suppositia , &c. — since there are suppositious both words and acts under the apostles name , & since what is related by true writers , remaines not incorrupt , it may make one dispair to reach that is true and cer●…in . so much is the great popish historian forced to confess . the informer should likewise have done well to have put into the mouth of his doubter , joseph scalliger , his grave difficulty about the succession of the bishops of the church of jerusalem . ( related by didocl . cap : : p. . ) wherin he proves eusebius relation to be contrary to our lords prophecy anent the destruction of jerusalem , and to josephus his history . to this i add , that he will find many learned men doe hold , that the first successors after the apostles in these supposed catalogues , were meer presbyters , [ who according as they were more eminent in the churches , and consequently their memories referved therein , whose natales ( as iunius speaks ) that is their dayes of banishment , martyrdome , or death were keept in the churches records ; accordingly they were cull'd out by the fathers to fill up these catalogues , though they were contemporary , & those they named [ bishops ] , in conformity to their own times . for this i recomend franciscus iunius his learned discourse to this purpose cont. : l. : c. . not . ▪ — [ errori causam prebuit , &c , the cause of the error ( he means in those contradictory confused catalogues of bishops ) was that there were many bishops or presbyters at once appoyinted by be apostles in the churches &c. ] it s then evident ( which is the collection of diocl. upon what is premised ) . that the ancientes without examination having from their progenitors receaved many fabulous stories , delivered to the posterity such thinges as can neither be reconciled to scripture , nor with themselves . . that they might fill up their tables of bishops , and conforme the first ages to their own , they culld out the most famous minister for zeal , piety &c and put them into their catalogués . . whom they thus put in , they called them [ bishopes ] in conformity to their own times , though they were [ meer presbyters . ] for ( as we saw upon phil. . ) himself acknowledges , that the fathers used the names indifferently . so by this time wee suppose it is convinceingly evident , that ou●… informers great argument from his testimonies is lost . there is a great consent of the learned in this that for the first purest age , the church was governed by presbyters . without bishopsblondel ( apol : sect : : p : : . : — p. : . ) shewes the consent of the learned heerin . for this church of scotland , we have the testimony of ioanes major ( de cest. scot : l. . ) of fordon ( scoto-chronicon , lib. . shap. . ) likwise of blond . ( sect. . ) all shewing , that this nation ( haveing imbraced the christian faith anno. . ) till the year . ( when the pope sent palladius as our first bishop , ) was governed only by presbyters with out bishopes ; so that we had our union to the see of rome together with prelacy . clemens , of the first century , in his epistle to the philippians , maks but two orders of ministery , bishops and deacons , these only he sayes the apostle set up to propogat the ordinances to believers . and this to be a remedy to end all contests about episcopacy . ( page . . &c. ) the same we heard of policarp ( in his epistle to the philippianes ) we heard of augustins testimony ( epist. . to jerom. ) dr. reynolds ( in his epist. to sr francis knolls ) cites chrysostom , ierom , ambrose , augustin , theodoret , and many others ancient and modern , to prove , that in scripture , bishop and presbyter are all one . jeroms testimony upon titus , is famous for this point , who assertes , and proves at large ; from philip. . act. . hebr. : . pet. . that by gods appointment , and in first apostolick times & afterward , the government was by presbyters , communi concilio presbyterorum , [ by the common councel of presbyters . ] that by divine appointment , bishops & presbyters are one , that the difference betwixt them had no better ground then contudo or custom . that divisions by satans instinct occasioned the difference afterward made betwixt bishop and presbyter . that their equality was not his privat judgement , but a scripture truth . the same he hath in his epistle to evagrius . but now let us hear what ou●… informer hath scraped together from his masters , saravia , dounam , tilen , &c. to infringe this testimony . . he ●…ayes [ that ierom speaks onely of the first gospel times , when mentioning the identity of bishop and presbyter , when the apostles did by their own presence & industry supply the rowme of bishops , but as they began to fail by death , or their bussines called them elswhere and upon the churches inlargement , & the schisme that arose upon the presbyters equality , bishops were set up over presbyters . this he proves , because , jerom sayes , that from mark the evangelist . the presbyters choosed out one , and called him bishop , even to the bishops heraclius and dionisius , but mark died before peter and paul. then he compleans of smectimmuus as dealling defectively in leaving out this in their citation — and of mr. durham ( on the revel . pa●… . and thatmr . durham takes no notice of jeroms similitud in speaking of this election of presbyters in relation to their bishop , viz , as the army doth choose the emperor ] thus far we have our informers first great defence , which brings to minde a remarkable saying of marcus. anton. de dom. de repub eccl. lib. . cap. . numb . . sunt qui hieronimum in rectam sententiam vel invitum velint trahere ille tamen dum consuetudini sole ecclaesiasticae , ecclaesiaeque humano decreto tribuit quod ab apostolis jure divino , est factitatum , aliquantum certe deflexit — neque in hoc aut excusari potest , aut in alium contrarium sensum trahi verba ejus , neque aliam sententiam neque defensionen neque excusationem , admittentia sunt haec in epist. ad titum : &c some would ( he saith ) draw jerom to a contrary minde against his will , but whil he doth ascribe only to ecclesiastick custome , and the churches human deccree , what was done by divine right , he went out of the way , and in this he cannot be excused , nor can his words admitt of any other sense , or meaneing . so much was this mans ingenuity beyond that of our informer . but to the point , i ans. . wee have nothing here but the old song , which hath been answered by many . iunius [ decler : c. . not. . ] tells him [ that tria distinguit tempora hieronimus . primum , quo ecclesiae communi presbyterorum concilio gubernabantur . secundum , quo studia in religione facta sunt , ac dictum est in populis , ac non corinthisolum &c : nam quum primum illa corinthi dicerentur , adhuc communi presbyterorum concilio ecclesiae gubernabantur , ut patet ex icor . . & . cor . . tertium demum quo unus de presbyteris electus caeteris fuit superpositus . atque haec singula tempora suam , ut cum vulgo loquar , latitudinem habuerunt . ierom distinguishes , three periods of time . . when the church was governed by the common council of presbyters . the d . wherin there were divisions in religion , and it was said among the people , not at corinth onely ; i am of paul &c : for when these things were said at corinth , the church ( saith he ) was as yet governed with the common council of presbyters , as it appears . cor. . and cor. . the d. and last , wherin one chosen out from among the presbyters , was set over the rest . and every one of these times ( saith he ) that i may speak with the vulgar hade their own latitud . here in this one judicious account of this learned author , our informer might have seen his error , and the violence which he offers to jerome words for jerom drawes his proofes for the first period from many texts of scripture , from phil. . act . &c when paul took his last farewell of that church , never to see their faces more . yea he drawes his proofes from john the surviver of all the apostles , for the identity of bishops and presbyters , and in relation to the churches being governed by their common councill . and as to the choise of the constant president he addes quod autem postea unus electus , that their was one afterward chosen to preside , for the remedie of schism &c , and to be episcopus preses , this period he fixes after iohns time , and so after all the apostles . . wheras the inform●…r ( following downam defens . lib. . cap : . sect : . ) alledges that the presbyters in jeromes senc did in the beginning of the gospel govern the churches [ modo privato ] , in a privat way & [ in foro conscientiae ] feeding with the word and sacrament ; the apostles themselves , by th●…r own presenc supplying the roume of bishops ; and that thereafter bishops were set up by them to prevent schism among presbyters . i answer . he will assoone squize water from a flint , as this meaneing out of jeroms words . fori jerom speaks of a frame of government , yea a divine frame , which postea and paulatim , afterward and by degrees , came to be altered and changed : but this privat government of presbyters in foro interno , was never changed . jerom in speaking of that government which was afterward changed , and by degrees , proves its divine right from many scriptures as a disp●…sitio divina , or a divine appointment . now i beseech him , did the apostles first practise a divine f●…ame of government , and then changed it into a human custome ? ( which is the character that jerom puts upon the episcopacy which afterward came in . ) will any of common sense or discretion , say so ? far less so learned a man as ierome was . . if the apostles themselves did supply the roum of bishops , before the change which jerome speaks of , then ierome could not say of that period of time before the change , that , communi consilio presbyterorum ecclesiae gubernabantur , the churches were governed by the common council of presbyters , but according to this gloss of his words , before the change , the government was episcopall . but so it is , that jerom sayes , idem episcopus & presbyter , the bishop and presbyter are one and the same , by divine right , and that before the change which came in by a human custome ( which he distinguishes from that dispositio divin●… or divine frame , which first took place ) the presbyters governed thechurches by common counsel , according to divine appoiniment . . if the apostles upon their with drawing , or the increase of churches , set up prelats , let the informer shew me why and how ierom could draw his proof for the identy , of bishopes and presbyters , from act. . where paul was taking his last farewell of the churches ? was he to supply the roume of a bishop by his presence with them , when never to see their faces more ? how could ierome plead for the divine right of , presbyters episcopal , scriptural , gospelgovernment , from paules calling them bishops at his last farewell , and committing the whollgovernment to them , if this had been his meaning ? besides , were not the churches increased a●… this time ? why then were no●… bishops set up , since this man holds the increase of churches to have grounded such a necessity of prelacy ? nay , since jerom drawes his proofes against the prelats divine right , from the pet. , and from john , could he suppose that this was but the beginning , while the apostles had the power still in their own hand ? againe , our informer would doe well to resolve this doubt , how jerom could call a government which he asserts to be brought in by the apostles according to gods appointment , a human custome opposite to the lords appointment ? or how could this answer jeroms scope , [ to prove presbyters to be one with bishops ] to say that the apostles first governend them , episcopally themselves , and then set up bishops over them ? and how will he make this corres●…ond with what jerom sayes as to the originall of this change viz. the studia in religione , or factions in religion ? will the informer say ( which is his own argument afterward ) that the apostles immediat episcopall government , had influenc upon this schism ? was not likwayes the schism at corinth , ( from which this man drawes the change in jeroms sense ) long before severall of jeroms proofes from pet. act. and from john , for the divine warrand of this common government of presbyters ? and was this the change which ierom speaks of , as toto orbe decretum , & postea , or a change afterward through the world ? appage inneptias . . as for what he adds , that ierom drawes the alexandrian episcopacy from marke , which he compleans that mr. durhame and smectimmuus take no notice of . ans. wee have showen already , that it is not worth the noticeing in this matter , and any notice can be taken of it , makes rather against him , then for him for if marke was ane evangelist in the strict sense , as ierom calls him , he doeth ( as chamier answers bellarmin in this point ) cut him of from the series of bishops properly so called . the informer must grant this , or contradict what he said before of the inconsistency of these offices in a strict senc , in on and the same person ; for he said nothing against this consequenc , timothie is called ane evangilist in astrict sense , ergo he could not be a bishop . now i say ierom calls marke ane evangilist , for he tells us that a marco evangelista from marks the evangilist , the presbyters at alexandria set up one to preside . ergo he speaks exclusively , and cannot put mark among the series of them , for mark was ane officer of a higher nature . moreover , the informer tells us , that mark died before peter and paul ; hence i infer against him , ergo , ierom could not reckon mark among these bishops of alexandria : for ierom drawes his proofes for the presbyters divin right of governing in common , from act. . phil . . . pet. . and from iohn the last of the apostles , and maks this divine presbyterial government run along all the apostles time , and tells us that the bishops who were set up , came in by custome , and afterward , and by degrees when it was toto orbe decretum , decreed through the world ; to put the power upon one ; ergo these bishops of alexandria behooved to be sett up long after mark was in his grave , according to jeroms calculation . and wheras he compleans that mr durhame leaves out that clause [ where jerom maks use of a simile anent the armies choosing ane emperor — that he may make the bishops power when brought in , as little as can be . ] it s answered , that passage will as little help him as the other , for jeromes scope is , to shew that the bishops first rise and power over presbyters , was by their own free election , not by divine disposition , as the army chooses the generall . now no simile must be strained and hold in every poynt , else it were not a simile . scripturparables themselves mast not be strained beyond the scop . and besides , jerome cannot be supposed to give at that time , even de sacto , far less jure divino , an imperial or lordly power to these presbyters thus chosen out by their brethren , and made bishops over them , unless he would cross his own doctrine , since he maks this choic and election of the episcopus●…reses , to be the hum●…n custome , posterior unto , and different from the divine appointment of governing in a parity , which first took place . likewayes jerom sayes in his own time quid facit excepta ordinatione episcopus , quod non facit presbyter . what doth the bishop except ordination which the presbyters doth not . so that they had not then arrived at any imperiall power . and because this man tells us even ad nauseam of this passage , a marko evangilista . i will turn here the weapons point upon him , and demand , since ierome make these alexandrian bishops from mark , to have been sett up by presbyters free election , how comes the prelats he pleads for , to be elected and set up at court , while the poor creatures , the curats , over whom they are set , to play the little emperoures , have no more interest as to their choice and election , then the silliest monck in choosing the pope i add here , that this supposition of his [ that ierom holds the apostles to have supplied the bishops rowme for a time , though no fixed ordinary bishops , untill the churches growth , and their necessary absence , did necessitat to set them up for preventing schism , ] will crosse what himself and downam also doe plead , defens . l. . c. . sect. . ( if at least they will not make ierome oddly to contradict himself , viz. ) that ierom [ in catal. scrip. eccles ] . holds that iames immediatly after the lords suffering , was constitut bishop of ierusalem . besids that neither of them will prove that to be the true jerom . but now the informer will resolve the great doubt against what he hath said , viz. that ierome proves from scriptur , bishop and presbyter to be all one and that schismes by satans instinct , gave occasion to change the government from the common council of presbyters , to another mould of setting up one over the rest , to whom the whole care should belong &c. to which he answers , that ierom speaks of the power which bishops in his time had come unto beyond what the first bishops had , viz. that at the first presbyters had a hand in government , but after , omnis ecclesiae cura ad unum de lata , that is , the wholl care was put upon the bishop . but if we take ierom to speak of the first introduction of bishops , then he must be understood as speaking of the apostles own times . ans. . upon this ground the informer must grant , that in ieroms sense , bishops who only in ordination , were superior to presbyters , had a greater power then the bishops first set up by the apostles ; which will clearly exclud his diocesian prelats , who have sole power in ordination and jurisdiction , as no divine bishops . and next , it will follow that the ishopes set up a marco , or after mark , were meer presidents , or moderators ; since they were less in power then these bishops , who onely in ordination , differed from presbyters . so we see the rebound of this answer will strik his cause dead . and he must feel another rebound of his own blow , as to his complaint of our leaving out what maks against us in ieroms words . for i ask why he lea●…es out here ieroms scripture proofes , evincing that bishops & presbyters are one jure divino ? why leaves he out ieroms collection upon all these scriptures ( which runes along the through apostolick age ) viz. that the bishops are more by custom , then by any true dispensation from the lord set over presbyters ? for although he after bringes in this as ane objection , yet it ought to have been set downe here , as the main conclusion of ieromes arguing : and his testimony is very blunt without it . again , how comes he thus to disguise what ierome sayes of presbyters governeing [ communi councilio ] , or by common councill , as if it imported no more , then haveing a hand in government , which he maks compatible with prelacy , wheras ierom maks it distinct from , and anterior unto , even the first human prostasy . beside , their governeing , communi concilio , imports particularly , their joynt decisive suffrage in government ; which he doth but meanly express by their governing in common . . what a rediculous conceit is this that ierom speaks of the power of bishops in his time , beyond the first bishops ierom speaking of presbyters expressly , as contradistinct from bishops , and of the presbiters existent in the apostolick churches , while the apostles were alive , as himself just now explained i●… , in saying [ that the apostles by their presenc and industry supplied the want of bishops over these presbyters . ] so that he compares not the bishops in his time , with the first bishops who came in by custome , but these human bishops who thus came in , with the first scripture bishops . we know not wher to find this versatil proteus in his answers here , and may truely alleadge , that this testimony pinches him and his fellowes . next , will he stand to this exposition of ieroms words , which he here offers , viz , [ that the first bishops admitted presbyters to governe with them , and the after bishops in ieroms time , governed alone . ] then he must grant , that the first and second bishops , were of very different cutts ; and so he breaks his argument from the catalogues , all in peeces ; and must grant that the word episcopus , or bishop , is variously used by the ancients , and that our present lord-prelats can receave no pratrociny from bishops of the first ages , wherein presbyters governed by common council , and had a decisive sufferage in government , whereas the prelats now are beyond what their predecessors had come unto , even in ieroms time : for then except ordination , the bishop did nothing , beyond what the presbyter might doe , whereas our present prelats are sole both in ordination and jurisdiction , and assume a negative voice in church judicatories , yea a decisive suffrage in parliament : which he dare not say that any of these bishops did ever pretend unto . well , but if we shall say that ierom speaks of the first introduction of bishops into the church , then ( he tells us ) ierom must understand it of the apostles times . what means he by the first introduction of bishops ? can he give the least shaddow of reason for it , that ierom speakes of any other introduction then that introduction of human custom , which he distinguishes from the divine appointment of presbyterian paritie ? but how proves he [ that ierom maks bishopes to have been introduced in the times of the apostles ] ( yet i must tell him by the way , that introduceing them in the times of the apostles , is one thing , & by the apostles , is anotherthing . diotrephes sought his primacy in iohns time , but was disowned by him therin . so that if we can prove that what jerom cites for the parity of bishops & presbyters jure divino , will conclud the point , these bishops are in themselves , & in jeroms judgement , condemned by the apostles . ) his . reason is [ that jerom makes the thing , which gave occasion to this introducing of bishops , to be the peoples saying iam of paul and i of apollo , and this was the schism spoken of i cor. i. ] but this notion of saravia , and others , he might have found long since answered . ieromes scop is evidently , to prove that by scripture warrand , bishop and presbyter are all one , wich he clears by many scripture testimonyes , even to iohns time ; and therefore he could not be so brutish , as to make this schism at corinth , the occasion of the change , so long before johns testimony , yea before paules farewell sermon to the elders of ephesus , from which he drawes another of his proofes . but he speakes of a human custom comeing in paulatim , postea , peece and peece and by degres , long after these times : and but alludes unto that division i cor. i. expressing it in the apostles words , not of their times ; for the apostles never appointed this prelatik excrescent power of bishops over presbyters as a remedy of schisme , among all their prescriptions of the cure of this evill . rom. . . i cor. : . , . moreover famous whietaker will tell him , that this remedie is worse then the disease . the mistery of iniquity was then working ; the apostles therefore would not lay a step under anti-christs foot , to get in to his chair . besides ; these factions in religion were not at corinth onlie . iunius ( de cler . cap. . not . ) will informe him that [ jerom asserts not , that it was said at corinth , i am of paul , &c. but among the people , &c. malum non corinthi solum , &c. it was a publick evill — paul himself prescrybed no such remedy ( saith he ) unto the corinthians . — and afterward [ not. . ] jerom saith , after it was said among the people , he saith not that this human prostasia , began at that tyme , viz , of the schism , but after that time . compare it with wittaker , ( de pont . q. . c. . sect ▪ . [ he saith not , it was decreed by the apostles , that one presbyter should be set over the rest , this he sayes , was by the churches castome ; not the apostles decree — then he adds ( ierom , viz , ) let the bishops know , that it is rather by custome , then the divine appointment , that they are set over presbyters . had the apostles changed the first order , and set bishops over presbyters , and forbidden the churches to be governed by the cammon ▪ council of presbyters , truly that had been the lords appointment , because proceeding from the apostles of christ , unless we will ascrib to custom , not to divine appointment , what they decreed . but the apostles being alive , there was nothing changed in that order , for this epistle was written when paul was in mac donia , &c. ] let our informer read this learned author , who at large will cure his error in this poynt , if it be not incurable . wheras he adds [ that ierom●… comment upon tit. i. imports only his opinion , anent the community of names of bishop and presbyter not of their office at that time ] i beseech him what will this say to ieromes scope , which is to prove presbyters superiority to deacons ? for the deacons name was in a generall sense , attribut both to apostles , and to the evangelist timothey , as himself pleads . besides , what signifies ieroms in ferenc from all his citations , viz , [ that bishops had not their superiority over presbiters , by divine appointment ] if only a communitie of names , was his proofe from these texts . the informers reason , to prove that ierom makes bishops , to be introduced in the times of the apostles , is [ that had the decree wich ierome speaks of , been after the apostles , it would have been extant in antiquity , where , and in what council , it took place , but this is not found . ans ierome by , toto orbe decretum , or prospiciente concilio , cannot mean any formal council , either in the apostles times , or afterward . but the meaning is , that when through the world , it was said among the people , i am of paul , &c. it was decreed among the people , or in , and among particular churches , through the whole word , that is , distr●…butively , though all places of the world , not representatively , in any aecumenick council of the whole world . decreed through the whole word , is all one with , decreed by the whole world , which is distributily to be taken . ieroms words convince this , for the councils decree , representing the world , would be all at once ; but ierom sayes this chance came not in simul & semel , but paulatim ly degrees ; and that the prostasia came in by custome , which points at a graduall comeing in . besides , the apostles changing the first mould of government , to prevent scism , will say they made themselves wiser then the lord. his reason is [ that this will suppose the worlds universal defection , from the apostolick government , against which there is , no footstep of a testimony . ] ans. we we have seen ( as he cannot deny ) as great , and more sudden changes of the divine institutions , exemplified in scripture ; and that ane universall defection , hath been through the christian world , from both the apostolick doctrine , and government , he will not deny : and many testimonies there might have been against this , though they have not come to our hands . he knowes how our divines answer such a question of the papists , as to the beginnings of their corruptions , and their universall spread . moreover , this mistery of iniquity , and affectation of primacy , began in the apostles owne time , and therefore we need not wonder that it spread shortly thereafter . ierome tells us that this change was paulatim , by degrees , and upon specious pretences of order and union , and therefore it is no wonder that this monster in its nature and dreadfull effects , was not seen at first . his t . reason is [ that ierom makes this change to have been for remedy of schism , and it is absurd to say , that the government of the apostles was lyable to this evil but this inconvenience is salved , if we say , that the apostles for preventing schisme which parity breeds , set up bishops over presbyters . ] ans. . to begin at his last part , he eschews not this inconvenienc himself ; for he makes the apostles to have governed the first curches episcopaly , keeping the episcopall reyns of government stil in their owne hand ( in ieroms sense ) till their absene and schism procured that change which ierom speaks of . so that , with him , the root of schism was sown in that church which they governed episcopally ; the presbyters with him , ab initio , yea first or last not haveing a power of ordination , and jurisdiction ; and he maks jerome to reflect upon the apostles , as if they had bettered christs appointment , as to government : i pray him , how grew up the corinth scism while paul acted the bishop over that church ? as he and the rest of hisparty doe plead . the men of his way say that the apostles keept the reyns of government in their own hand , until they were about to die , before wich time there were schimes in their churches . did not the apostles foresee this ? and if the apostolick episcapacy was by lyable to schismes , much more that of their substituts . . it is too gross ane inferenc to say that [ because ierome holdes that for preventing schismes which were at that time , the government was changed , therefore ierome charges it upon the apostles government , ] he may as well say , that a mans asserting corruptions to be in the church , will infer his imputing them to the ordinances . was there nor discord among the disciples , under christs own immediat government ? but did that reflect upon his holy government that this recorded ? did not paul and barnabas divid & part asunder ? but did luke in relating this , charge it upon the holy apostolick government . . the absurd [ reflexion upon the apostles government ] which he speaks of , lyes upon his party , and these who first brought in , and now ( after its evil effects are discovered ) uphold this hierarchy , which is so crosse to the apostolick parity . ierom sayes [ they brought in this imparity for remedy of schisme ] but leaves the charge of [ reflecting upon the apostolick government ] upon the authores of this innovation , and upon its promoters still it mustly . his t . reason is that ierom in his writtings derives episcopacy as high as from the apostles , making iames bishop of ierusalem , titus of crete , mark of alexandria : and bishops , presbyters and deacons to be that which aaron and the levites were in the old testament . then he adds , that if we make him contradict himself , it must be with advantage to bishops . ans. wee have heard already , that it is past doubt with many godly learned , that the fathers used the terme bishop , in a various and general sense , and spoke of the apostles , and of extraordinary officers , after the mode and custome of their own times , wherein these offices and designations were prevalent . it is this informer , who puts a contradiction upon ierome , while he maks him assert episcopacy to be set up by the apostles , upon occasion of the corinth schism , in contradiction to his scriptur proofes of the parity of bishop and presbyter from the apostles doctrine , and brings him in here as asserting the apostles , to have been formaly bishops from the begining . wheras our answer hath none of these inconveniences ; and tho it were granted , that it is the true ierome who asserts this of the apostlés ( which we put this informer to prove ) yet we accommodat this with his other doctrine , by what is said of the aequivocall sense of the word . aaron and the levits authority might , in ieroms judgement , be as to church government in general , derived in the n●…w testament , and also as to a distinction of church officers therein . but if he should alledge , that ierom assimilats here , the one government and the other ; he will mak him plead for a gospell aaron and pope . in a word , ieroms judgement , as to the divine right of presbyterian parity , being so clear , and by him founded upon the apostles writings ; ought to preponderat any other general , or ambiguous expressions , anent bishops ; and as a rule , to expound the same , in the sense most suitable unto this his judgement : especialy since the fathers usage of speech , as to bishops , is thus general and ambiguous as is said . but the doubter objects to purpose [ that ierom letts the bishops know that they have their power , more by custom , then by divine right ] to this the informer repones his recocted crambe againe viz , [ ierom speaks of the power which bishops in his time were invested with , beyond the first bishops — and that ierom in that same epistle expones [ consuetudo , or custom ] by [ apostolical tradition ] — that if we understand him of consuetudo , or custom after the apostles , this will fastten upon him a contradiction . that he sayes of the first bishops , who governed by commoune council with the presbyters ; that they differed onely from them in ordination , but of these in his owne time , ad unum omnis cura delata , the wole charge was put upon one . ] ans. as for this conceit , of ieromes distinguishing here onely [ bishops of his own time , ] from [ these of the apostles time , ] we have confuted it already , and shown its absurdity , and that it is most crosse to ieroms scope and words , who proves a compleat parity among ministers , and ane identity of bishop , and presbyter , in name and thing , all alongst the apostles times , and writings , even to iohn , the surviver of all the apostles , so that it is most absurd to fancy him to speak of bishops in the apostles timet . the informer offers but a gross distortion of his words , for he sayes of the bishop who differed only in ordination , from presbyters : quid facit , what doth the bishop except ordination &c in the present time , but of these who have all the care , he sayes paulatim ad unum cura delata , the wholl care was put upon one , in the preterit time , pointing out these who came in upon that schism , which , with the informer , was in the apostles time : the objection tells him , that ierom applyes the bishops mould whom this man calls [ first bishops ] to [ his owne time ] when he sayes what doth the bishop , except ordination &c : and haveing proved bishopes and presbyters to be all one , he sayes sciant , that is , let the present bishops know , that they have their power more by custom , then divine appointment . . as for ieroms expounding consuetudo or custome , by apostolick tradition , it receaves the same answer with what is said , as to his calling apostles , bishops . for with ierome , apostolick tradition , and ecclesiastick custom are all one ; as that instance clears anent the observation of lent , which he calls apostolica traditio , or apostolick tradition , writing to marcellus , and yet writing against the luciferians , he calls it ecclesiae consuetudo , o●… a custom of the church : therefore by apostolick tradition , he meaned not apostolick appointment , for this were ane implicantia in terminus , a flat contradiction , since he denyes this to these bishops , but only ecclesiastick custom , upon which he sayes their office was founded . the informers d . answer o this exception is ( with davenant ) that by [ tru●…h of divine appointinent ] ierom meaned christs express command , by [ custom ] the apostles practise , begun by them , and after continued . for proveing this he adduces the instance now given , anent ieroms making [ apostolick tradition ] , and [ ecclesiastick custome ] , all one . hence he thus senses the words , that bishops were brought into the church , not by christs express command , but by a custom , introduced by the apostles into the church , and continued in their successors . ans. . this fine conceit maks ierom reflect oddly upon the apostles , as if they taught one thing , and practised another ; for ierome proves from their writings , that all along they make bishops and presbyters one , now if they in practice set up bishops distinct from presbyters , what harmony makes this ? . he thus maks him reflect upon christs express command , in relation to government , as if it were altered ; and opon his government apostolick , in saying that it was the ground of schismes . how will this man guard against this , which he imputed to us before ? . what will davenant or he make of these three periods of time in ieroms discourse , observed by learned iunius and others , to clear his words . . presbyters and bishops all one and governing by common council all the apostles time . . scismes arising . . paulatim and postea , in process of time , and by degrees , a new mould of government projected , and immutata ratio , the order changed , as ambrose saith to the same purpose . now this glosse of his words , will make the apostolick government and practise , not only the rise of scismes , but to be changed , for a change its sure ierom speaks of from the first order of government appointed by the apostles ; and making yet the apostles practise in government to continue , the answer contradicts it self , as well as ierome . as for the instance adduced , it cannot quadrat here in this place , when ierom opposes th●… consuetudo or custom , unto disposition of divine truth , for the apostles practise , seconded by their doctrin , ( as the informer holdeth that both will patroniz prelacy ) is most formaly a divine appointment , and their giveing unto the churches what they receaved of lord in their commission ; and therefore cannot with any shew of reason , be apposed unto a divine appointment , as ierome opposes this consuetudo , or custom . in fine . how wil davenant or he , separat and distinguish that which jerome cites [ act. . ] for the parity of bishop or presbyter , and to prove presbyters their common joynt government , viz , [ that paul gave the whol episcopal charge to these elders in his last farewell as the holy ghosts bishops , not noticing timothy in the thing . ] how will hee ( i say ) distinguish this from ane apostolick practice and a practice to be continued ? so that here was ( in ieroms sense ) a presbyterian practice of this great apostle , a practice founding that government and to be continued so . but the informer dismisses this discourse of ierom with some remarkes . the is that he speaks at least of ane apostolick right , as in many other his writings , in relation to prelacy . ans. wee have proved that ieroms words in these tuo places mentioned ( the clearest account of his judgement in this mater , since he is disputing this point ex professo ) doe evince the contrary . his . remark is that suppose he makes bishops laiter then the apostles , yet he maks them needful to prevent schism . ans. ierom onely narrats rem gestam , or the mater of fact , viz. the ground that moved to bring them in , but gives not his approbation of it . besides , the informer would take home his own argument here , and bewar of making ierom reflect upon the apostolick government , and contradict himself , in approving of a government as a remedy of schism , which he disputs against from scripture . his d. note is [ that ierom submitted to episcopacy ; and that mr. durham sayes that aerius was condemned for brangling this order to the hazard of union . ] ans. ieroms keeping fellowship wi●…h the visible church in his time ( tainted with this corruption , and which was but then are embrio of that grown monster now among us , ) is a poor argument to plead for the best and purest ( and in so far the most considerable ) part ●…f minsters and professo●…s in this church , heir complying with a scismatick backslyding par●…y , introducing this corruption after it hath been universaly cast out and vowed against , and the same may be said of aerius neither contradict wee ierom in this , for he maks not prelacy necessary for keeping out shisme , as we have alteady told him , and we heard that learned whittaker calls it a remedy worse then the disease . before ●…e can mke either ieroms practise heranent , or mr. durhams assertion as to aerius , bear any conclusion against us , he must prove that the prelatick party are the onely visible organick church of scotland , else ieroms practise will fortify more the presbyterians plea against him , for breaking down the wall of gods house , and seperating from the presbyterian government of this nationall church . but of this when we come to examine the third dialogue . chap. xiii . the difference betwixt our present prelacy and the ancient episcopacy stated and evinced in . instances . hence all the informers pleadings from antiquity for our prelats , is found a beating of the aire and impertinent . although this informer would make the world believe , that our prelacy is nothing discrepant from that of the ancient bishops , yet there are many remarkable differences betwixt the one and the other , which renders all his pretences from antiquity meer words and winde . . in general its clear from a great consent of the learned , that the bishop who first came in after the apostolick age was nothing but episcopus preses or moderator , and had no power of ordination and iurisdiction above presbyters . this moderator fixedly set up durante vita , during life ; and indued with a higher honour upon this ground , is beza's episcopus humanus , or human bishop , whom he distinguishes from the divine bishop of gods appointment . ambrose in his time , acknowledges [ on tim. . ] [ that bishops and presbyters had the same essentiall office and ordination . ] dr reynolds , in his conference with hart , proves , that at first the moderator or president among ministers in their meetings , is he whom the ancients in after times called bishop . so he holds that the bishop at his first rise was only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moderator of the presbytery . blondel at large mantains the same , only he holds that the next in degree succeeded him when dead . hence musculus after he hath from the texts alledged by jerome , proved that bishop and presbyter are all one ▪ adds that thereafter ambition begetting strifes about precedencie , one was set up to be moderator in a fixed orb . and least our informer or any else alleadge , that prelacy therefore is necessary to prevent schisme . this eminent light of the reformed church adds . but whither that device of man profited the church or no , the times after could better judge , and that the effects issueing upon it , dicovered , that it was not the spirit of god his remedy to take away schisme , but satans project to destroy a faithfull ministery . the same saith sadael viz , that this difference betwixt bishops and ministers which was introduced to remedie schisme , opened a gap to ambition . so dr whittaker haveing out of jerome shewed [ that faction occasioned the change of the ancient apostolick parity among ministers , ] — adds — that many wise and godly men have judged the change and remedy more pernicious then the disease it self , which though at first it did not appear , yet experience after proved that it brought the antichristian yoake upon the neck of the church . see the appendix to jus ▪ divin . minist . evangel . in which testimonies of these great men we may observe two things . . that they admitt the first bishops to have been nothing else but fixed moderators . : that even this much they doe condemne as a deviation from the first appointment , and as that which gave a rise to the antichristian tyranny . now the difference and disproportion betwixt this fixed moderator , and our present diocesian erastian prelat , is so plaine and obvious , that nothing further needs be said to clear it . therefore his argument from the catalogues and those early first bishops who tooke place in the church , is pitifully claudicant as to a conclusion of the ancient churches approbation of our prelats . to clear it further , its evident ( if we lay weight upon the judgement of the ancient bishopes themselves in point of church government ) that , they held not their consecration or ordination to be distinct from that of presbyters , episcopi & presbyteri una & eadem est ordinatio . [ that the bishop and presbyter have one and the same ordination , ] we heard is ambrose assertion . . no delegation of externall jurisdiction to presbyters was acknowledged by the ancients . as it is by our new hierachical pleaders . the prelatists hold that the bishop is properly the [ pastour of the whole diocess , ] and that all the ministers thereof have but a derived precarius ministry under him ▪ so d●…wn . ( defens . lib , . c. . p. . ) field . ( of the church . c. ) sarav . ( de trip . epis . p , . ) spala●… . l. . c. num. . and yet ambrose [ on tim. ▪ and chrisostom [ hom. on matthew ] calleth presbyters expresly christi vicarios , christs vicars . cyprian . [ lib. . epist. . ] sayes , dominum sacerd●…tes in sua ecclesia — &c. that the lord condescended to elect & constitut to himself priests in his church . . the ancients held that the power of externall jurisdiction was common with bishops and presbyters . ignatius ( in his epistle to the trallians , ) calls the presbyters senatum dei , gods court , or senat. et non consiliarios solum , sed & assessores episcopi . not councellours only ( as are our curats , and scarse that ) but the bishops assessors . irenaeus . ( lib. . cap : . ) calls them principes , princes or chieff . augustin . ( serm : . ) calls the brethren ineremo , patronos rectores terrae , patrones and rectors of the earth . chrisostom expressly shews ( on . tim. , hom : . ) ecclesijs praesidisse sicut episcopi , &c : that they presided over the churches as the bishops , and receaved together with them the office of teaching and governing the church . the homily begines thus , postquam de episcopis dixit , eosque formavit , quidnam illos habere conveniat , a quo item abstinere necesse sit dictans , ommisso interim presbyterorum ordine ad diaconos transiit . cur id quaeso ? quia scilicet inter episcopum atque presbyterum interest ferme nihil . quippe & presbyteris ecclesiae cura permissa est : & quae de episcopis dixit , ●…ea etiam presbyteris congruunt : that is , after he hath spoken of bishopes and formed them , injoyning what thinges it becomes them to have , and from what it is necessary they should abstain , omitting the mean whil the order of presbyters , he passes over to deacones . why so , i pray ? even because that betuixt a bishope and presbyter there is almost no difference . because unto presbyters also the care of the church is allowed : and what he said before concerning bishopes , the same thinges also do agree to presbyters . i know he addes — sola quippe ordinatione superiores illi sunt , atque hoc tantum , plus quam presbyteri habere videntur . that the bishopes only in ordination are superiour to presbyters , according to the latin interpretation followed by dounam , and bilson , and by bellarmin before them . but the more learned interpreters have observed that the greeke will bear a farr other sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sola enim suffragatione horum ascenderunt atque hoc solo videntur presbyteris injuriam facere . that is , that onely by the presbyters suffrage they have ascended , ( viz to this power ) and in this onely they seem to do injury to presbyters . the learned iunius ( de cleric . cap. . not . . ) tels us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( hic ) presbyterorum non episcoporum ; quod si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ordinatio , ergo presbyterorum est ordinatio . the hand suffrage , is here the presbyters . but if it be meaned of ordination , then ordination belonges to them . and having proved this construction & sence of the greeke from suidas , he shewes that chrisost. places not the difference in ordination betuixt the bishop and presbyter , but in this that the bishopes ascendunt supra presbyteros in gradum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe ascend into there degree of episcopacy above the presbyters — although , because they stepp up by their suffrage , they seem to wrong them when they assume any power to themselves , who upon the ground of order , not of power , ( saith he ) are set over them by there owne suffrag . he also tels bellarm. ( de cleric . ca. . not . . ) that granting his sence of chrysost. wordes , yet the bishop ordained onely signo & sermone declaring the sacred institution or inauguration of the person ordained , but not ordinatione veritatis , or by the true ordination which that signe represented . some add , that if chrisost. be thus understood in the sence of bellarm. and his episcopal sectators , he did not rightly expound his text , while distinguishing that which he acknowledges the apostle makes one & the●… same ▪ ierome tels us of their common government of the churches together with the bishops ; from whom gratian ( in decretis caus . . quest. cap. ) shewes that ecclesia habet senatum presbyterorum &c : that the church hath a senat of presbyters without whose counsel the bishop can doe nothing . . we heard that these ancient bishops were sett up by the presbyters as their fixed moderator and had all their episcopall power from their free choice and election . and that any prerogative which they had over presbyters , they ascribe it to custom , and to the presbyters own choic , consuetudini . , non dominicae dispositionis veritati , to custom not the truth of divine appointment , as ierome speakes . irenaeus , ( who lived ann . ; lib . cap. ) tells us that we must adher to those presbyters , qui successionem habent ab apostolis , qui cum episcopatus successione charisma veritatis acceperunt . — who have succession from the apostles , and together with the succession of episcopacy have the gift of verity . ambrose ( in cap . ephes. ) affirmes that — non per omnia conveniunt &c. — [ the government in his time agreed not in al points with scripture ] he means it of any excrescent power which the bishop then had above presbyters . and augustine ascribes al his difference from ierom ( who was a presbyter ) unto ecclesiae usus , the churches custome , and grantes that in this onely episcopatus presbyterio major est , the episcopacy is greater then the presbyterat . ( tom. . operum . epist. . ad hieron ) and ierome holds ( in his epistle to evagrius ) primatum hunc episcoporum alexandriae primum caepisse &c. that this primacy of bishops began first at alexandria , and , post-mortem marcae evangelistae — after the death of mark the evangelist . and thus gives the lie to our informer who would make us believe that it came from markes personal practise and appointment while a live . he tels us also that it was [ paulatim ] & by ●…ent degrees , that omnis sollicitudo ad unum delata , the episcopall care was put upon on . sozom. ( lib. . cap. . ) calls it civitatis consuetudinem a custome wh●…ch prevailed with other cites ▪ 't is remarkable , that by ephiphanius confession ( haeres . ) non habuit alexandrie duos episcopos ut aliae urbes . alexandria had not two bishopes as other cities . but the informer wil not dare to say , that our prelats now have their power by presbyters election as these ancient bishopes . it is also clear , that in these first times when the episcopus ▪ praeses was set up , and for some ages afterward , not only the presbyters but the people also had a great interest in their choice . cyprian ( epist. . — ) speaking of the choice of bishops sayes that pleb●… maxime habet potestatem , the people have mainely a power — and that [ plebe presente , ] that is in the peoples presence , they were set up : which he sayes was a power they had descending upon them de divina auctoritate ▪ that is , from the divine authority . and this had the approbation of ane african synod consulted by the churches of spaine as to election . athanas : ( epist. ad orthodox . ) condemned the comeing in of a bishop without the peoples consent as a breach not only of ane [ ecclesiastick constitution , ] but ane [ apostolick precept . ] see smect : ( page . ) proveing this at large that bishops were elected by the people . cyprian . ( lib. . epist. . nomine synodi africanae ) videmus , de divina authoritate descendere ut sacer ▪ dos plebe presente sub omnium oculis deligatur &c. [ that the priest was chosen under the eyes of all the people being present , and approved as fitt and worthy by a publick testimony . ] this ( he sayes ) we see descends from divine authoritie , & ( ibid ) diligenter de traditione divina & apostolica traditione tenendum est quod apud nos fere & per provincias universas tenetur ut episcopus deligatar plebi cui ordinatur presente &c. [ that it was to to be held from the divine and apostolick tradition , as almost through all provinces it was observed , that that the bishop was chosen in the peoples presence over whom he ] was ordained &c. ] he testifies that thus cornelius was chosen bishop of rome ( lib. epist. . ) grat. ( dist . . can ) nulla ratio fuit ut inter episcopos habeantur qui nec a clero sunt electi , nec a plebibus sunt expetiti . no reason permitts that they should be holden bishops , who are neither chosen by the clergy nor desired by the people . ] so ambrose was chosen by the citticens of millan , flavianus by those of antioch , chrisostom , by the constantin●…politans . this custome was so rooted , that when emperors afterward obtruded bishops without the previus election of the clergie and people , the most famous bishops much stomached it . ubi ille canon , ( saith athanasius epist. ad solitariam vitam agentes ) ut a pallatio mittatur is qui futurus est episcopus . where is that canon , that he who is to be bishop , should be sent from the court ? let our court prelats mark this : and our curats answere this quere . now i hope our informer will not alledge that the people have any the least interest in the choise of our prelats , so that they are but novell & none of the ancient bishops in this point . . non of the first bishops could ordaine alone . this is beyond debate as to the first [ episcopus preses . ] but even in after times also when bishops power was farther advanced they could not thus ordaine . that their power of ordination was not singular appeares from the th councel of carthage ( can. ) which decrees that the bishopes ordain not without the clergy ; and [ can. . ] they are not to impose handes without them . the presbyters in cyprians time had the power bartisandi , of baptizing , manum imponendi , or of laying on hands , & ordinandi , that is , of ordaining . ( epist. . ) and in egypt , in absence of the bishop they ordained alone . see smect . ( p. . ) upon this ground ambrose said , that betwixt the bishop and presbyter there is almost no difference . now have not our prelats power to ordaine alone ? and have they not de facto frequently done so ? so that upon this account also they are new minted gentlemen . . the power and government of the ancient bishops in church judicatories was [ not sole and singular , ] as that of our prelats , [ nor did they invad or inhanse their decisive conclusive suffrage ] as they doe , who are princes in all the present church meetinges which must only give them advice , and not that , unless this high priest judge them of known loyaltie and prudence , and may doe with their advice what he pleases . wheras cyprian ( epist. . and ) professes that he neither could nor would doe any thing without the clergie . and the ●… . councill of carthage condemnes the bishops decision unless fortified by the sentence of the clergie ( can. . ) where was the negative voice here ? see ruffin . hist. lib. . cap. . smectim . proves from canons of ancient councills & the fathers , that neither . in censuring presbyters . nor . in judgeing of the conversation or crimes of church members . nor . in excommunication , nor receaving of penitents , bishops could doe any thing without presbyters . and that there was no delegation of their power . downam himself confesses in reference to ambrose time , and long after it . so that for years our prelats present prince like power was not known in the church . the ancient bishops made themselves sole in no pointe of ecclesiastick disciplin as our prelats , who have excommunicat alone . tertull. ( apoleget . ) shews that the exhortations , castigations , and censuradivina , the divine censure among which he takes in excommunication , were performed by the probati quique seniores , all the approved elders . befor him iraenus [ haeres : lib : cap. . ] will have these presbyters obeyed . qui successionem habent ab apostolis , have succession from the apostles — and that ad correctionem aliorum , for censure of others as well as for sound doctrine . basilius magnus archiepisc. caesariens . affirms , that jus ligendi & solvendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex aequo , omnibus pastoribus & doctoribus &c. that the power of binding and lowsing is equally and together given by christ to all pastours and doctors . which even lombard denieth not [ sentent . lib . dist . . ] it is also demonstrated that elaborat piece that the oath ex officio is a monster to antiquity . . our prelats civil & state offices are also a monster to pure antiquity , as they are cro●…se to our churches authority ; who in her general assemblie hath condemned this . ( assemb : . sess : . ) the forsaid author proves this also at large , to whom we refer the reader , so that our informer must acknowledge that our prelats in this point also are different from the ancients . whosoever shal peruse the canones called apostolick , and of ancient councels , will find bishopes medling in state-affairs , and especialy their holding of state offices , so harmoniusly condemned , that its a wonder that any who pretends to the knowledge of antiquity , and to plead for prelacy upon this ground , should have the considenc to justify it . the . canon of those called apostolick passes the sentence of deposition upon bishops who assume secular imployments . [ episcopus vel presbyter , vel diaconus seculares curas ne suscipiat , alioqui deponatur . ] balsamon upon this canon , referrs us to . cap. . tit. where there is exhibit a full collection of canons to this purpose . the canon . diximus non oportere episcopum vel presbyterum seipsum ad publicas administrationes demittere , sed in ecclesiasticis negotiis versari . vel ergo ita facere persuadeatur , vel depon●…tur . that is , we have appointed that a bishop or presbyter must not stoop to , or debase himself with publick ( that is , civil ) administrationes or offices , let him therfor be either perswaded so to do , or let him be deposed . ●…alsamon upon this canon , observing that it lenifies the first , referrs to xvi canon carth. syn. again canon . runes thus , episcopus vel presbyter , vel diaconus , exercitui vacans ; & utraque obtinere volens , remanum scilicet magistratum , & sacerdotalem administrationem , deponatur , quae sunt enim caesaris , caesari , & quae sunt dei , deo. that is a ●…ishop or presbyter or deacon who bears office in an arm●… , and will needs hold both offices , to wit the roman magistracy , and the sacerdotal administration or ministry , let him be deposed ; for ●…uch things as belong to caesar must be rendred to caesar , and the things that are gods unto god. balsamon upon this canon referrs us to vii . can. chalced . syn . — tales ( saith he ) anathemate ferientem si non penitentiam agant — which strickes them with [ anathema ] ( the last extremest curse or ex communication . ) who assume military imployments and repent not . and having moved ane objection , whether the formentioned clause [ cesset vel deponatur , let him leave off this office , or let him be deposed . ] is here also to be understood , he tels us in the close of his answer , that omnia publica eandem rationem habent , that al publick civil offices fals under the same consideration as thus discharged . and begins his gloss upon this canon thu●… , diversi canones apostolici prohibuerunt sacris initiatos publica negotia administrare . that is , diverse apostolick canones have forbidden such as are entred into sacred functiones to handle or administer publick ( or civil ) affaires . in the beginning of his gloss upon the canon , he represents thus the crime of church officers holding of civil places which is censured therin ▪ de hominibus consecratis qui seculares servitutes exercent &c : concerning men consecrat to god who exercise wordly slaveries . — such a character do the canons put upon our prelates state offices . that vii . canon of the councel of chalcedon puts the formentioned censur upon such as — [ secularia negotia exercent divinum ministerium negligentes ] — who manadge wordly places and offices neglecting the divin ministry . the xvi . canon of the second council of nice forbidding bishops or presbyters to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , actores or procurators , doth it upon this ground . — debent enim ad id quod scripium est respicere nemo deo militans seipsum implicat secularibus negotiis . for they ought to take heed to that which is written no man warring for god , or who is his souldier should involve himself in secular affaires , see balsamon , comment . in canon . apost . concil . & patrum , & in photii nomo can pag. ( mihi ) : , , , , . whenc we may collect . . how constant and sever the ancients were in their censour of this guilt . that they held this to be a debasing of the holy ministry , to which the pastor or bishop most give himself . that upon the ground of that gospel precept ( . tim . : . ) no man that warreth , intangleth himself with the affaires of this life , and that other ground of giving caesar what is caesars , and to god what is gods , they do condemne , not military imployments only , in a pastor or bishop or taking farms ( as our informer would make us believe ) but also also all secular and civil offices without exception . . that they held the sacred function of the ministry to be utterly inconsistant with publick civil imployments . and the civil office of a state-ruler incompatible with the ministerial office , in one and the same persone ; since they are opposed & contradistinguished as thus inconsistant , in the forementioned canones and the grounds thereof . so that there is not a shaddow of defence for prelates state offices . whil these canones do sit in judgement , especialy the scripture grounds hinted therein , and many others which have been adduced . . what ever generall expressions of the ancients he may plead , yet is it not certain , that in the first pure ages even after the [ episcopus humanus , ] and the fixed presidents were set up , the archbishops , primats , metropolitanes , were monsters and unknowne , yea even the diocesian mould and cast of churches , let any peruse mr bains , his diocesians tryall tryall against downam , and this will be convincingly clear . . where will the informer shew us our erastian prelacy in all his antiquity ? a prel●…y deryoing all its power both of ordination and jurisdiction absolutly from the civill magistrat , having no intrinsick spirituall authority , and in all its administeration , acting by way of deputation and commission from the magistrat as accountable to him in every piece thereof immediatly and solely as other inferiour civil governours . dar he say that these bishops in the first ages exercised not ane inherent ecclesiastick spiritual power , distinct from and independant upon the magistrat ? was all their meetings and all matters cognoscible in them , given up to be , pro libitu , disposed of by any prince or potentat whither heathen or christian ? did not all ministers and bishops of these times exercise ane ecclesiastick independant authority , as being totally distinct from , and not a part of the civill government ? was ever there erastian government heard of in the christian world till thomas erastus of heidleberge brotched it ? and hath it not since that time been impugned by the most famous lights of the reformed churches as contrary to the rules of the gospell church government ? so that our informer must acknowledge the present ecclesiasticocivil , or linsy-wolsy-prelacy to be a speckled bird of new fashioned coloures , never before seen , to which he will not find a paralleel among all the fathers or bishops of former ages . . let me add , how will our informer make it appear that in the first purer ages , any of the ancient bishops did deny & wholly exclud [ ruling elders ] from church iudieatories . we have proved this officer to be juris divini from scripture . and the full consent of antiquity , & also of reformed divines is abundantlie clear , & exhibit by many of the learned for the divine right of this officer . ambrose is brought in compleaning of the disuse of these officers ( on tim. . ) as a devation from the scripture-patern , & proceeding from the pride & negligence of doctors . origin . his testimonie ( lib : . contr : celsum ) is remarkable , who shewes that among the more polite hearers who were above the catechumenists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. non nulli praepositi sunt qui in vitam & mores eorem qui admittuntur , inquirunt , ut qui turpia committunt , eos communi caetu interdicant , qui vero ab istis abborrent . ex animo complext meliores quotidie reddant . there are some set over the rest who inquires into the life and manners of those who are admitted , that such as committ these things that are vile , they may discharge them from the publick assembly , and embracing from their heart such as are farr from these things , they may render them every day better . here are censurers of manners found in the ancient church , though not ministers , and designed and constitut to their work with authority in their hand to interdict the scandalous , and what are these but ruling elders ? so augustin ( epist. . ) writeing to his charge directs it thus dilectis sratrbus , clero , senioribus , & universae plebi eccle●…ae hippo ensis , to the beloved brethren , the clergie , the elders , and the wholl people of the church of hippo. so ( contr. crese . gramattic . ) omnes vos . episcopi , presbyteri , diaconi , & siniores scitis . all you ' bishops presbyters , deacons and elders , doe know . here are tuo sorts of elders mentioned in one comma , who can be nothing else but ruling elders . for the same purpose , the learned in handling this theam , doe cite barronius ( ann : . ) where he enumerats episcopi , presbyteri , diaconi , seniores . bishops , presbyters , deacons , elders . so also tertullian ( apolleget . adversus gentes c. . ) cyprian ( epist. . ) ( optatus ( lib. . p. . ) and many others . see assertion of the government of the church of scotland . christoph . justell . observ . & not . in cod. can. eccles. affric . p. , . jus divinum regim . eccles. smectim . &c : . the ancient bishops were not set over whole provinces , but city by city for most part , yea severall cities had more , which sayes they were not at all bishops properly . clemens ( in constit. l. . c. . ) shews that evodius and ignatius had at once the episcopacy over the church of antioch , and what was this but a meer collegiat ministery . council . african ( cap. . ) appoints that to examine the cause of a presbyter , sex episcopl ex vicinis locis adjungerentur , bishops from neighbouring places be adjoyned . poor dorps had their bishops as is clear in history . nazianzon , a little towne neer caesarea , yet was all the episcopall see of gregory nazianzen . in chrysostoms time , the diocess contained but one citie . homil. . ( in acta ) nonne terr arum orbis imperium tenet imperator &c. [ doth not the emperour ( saith he ) govern the world , but this man is a bishop only of one city . ] sozom. ( hist. bcclesiast . lib. . cap. . ) tells us that he found with the arabians and those of cyprus , bishops in little dorps . . the ancient bishops placed [ preaching ] among the chief partes of their office , and were not idle drones as ours are ? theophilact . on tim. . tells us that docendi officium omnium precipue ut insit episcopis est necesse , that the office of preaching , which is the chieff of all others , its necessarie that the bishop be indewed with it . as ours court-prelats , so our non-preaching prelats , are strangers unto , and condemned by the ancient canons . photii nomocan . tit . . cap . [ de episcopis , qui non convertunt haereticos , & de episcopis & clericis qui non docent populum . ] he presents and digests the canons against bishops and clergy men who convert not haeretiks , and teach not the people . some of these canones are as followes . the . canon of those called [ apostolick ] , runes thus , episcopus vel presbyter , qui cleri vel populi curam non gerit , & eos piet atem non docet segregetur : & si in socordia perseveret , deponatur . the bishop or presbyter who takes no care of the people or clergy and teaches them not piety , let him be set aside : and if he continue in his folly let him be deposed . balsamon upon this canon , tells us that , episcopalis dignitas in docendo consistit , & omnis episcopus debet docere populum pia dogmata &c : the episcopal dignity consists in teaching , and every bishop ought to teach the people holy statutes for the bishop is for this end established to attend the people &c : therafter he shewes that the presbyters ought to be so imployed , quia etiam prope episcopos sedent in superioribus cathedris , [ because they sit beside the bishops in the higher seats ] they were not then the prelats underlinges as our curats are now ; hence he concludes that the bishop or priest who neglected this duety , were to be set aside , and if continuing , to be deposed . the . of these canons puts this censour upon the bishop who neglects this duty , si quis ordinatus episcopus non suscipiat ministerium & curam sibi commissam sit segregatus &c : that the ordained bishop shal be set asid sured who goes not about his ministry and the duty intrusted to him &c. balsamon expoundes this part of the canon , and summes it up thus . decernit itaque praesens canon , ut si quis episcopus , vel presbyter ad docendum pertinentem manuum impositionem acceperit , & suum munus non implea , segregetur . the present canon discerns that if any bishop or presbyter hath received imposition of hands relating to teaching , and fulfilles not his office , that he be set aside &c. where its evident that he makes the bishops ordination , or imposition of hands , relative unto the great duety and office of preaching the gospel , aswel as that of the presbyter , and accordingly expoundes the canon . the xxxix . canon intrusts the bishop with the charg of the peoples soules , in correspondence with the preceeding . in the forecited cap : xii . photii , we are referred to the syn. carthag . can . cxxiii . syn. vi. can . xix . lxiiii. see also syn. sexta in trullo can . xix . quod opportet eos qui prasunt ecclesiis , in omnibus quidem diebus , sed praecipue dominicis — docere pietatis & rectae rationis eloquia , ex divina scriptura colligentes intelligentias &c that all such as are set over churches , on all dayes , but especialy on the lords dayes most teach the oracles of piety and pure religion , drawing instructions from the divine scriptures &c : balsamon begins his commentary upon the canon thus , episcopi ecclesiarum doctores constituuntur , & propterea dicit canon cis omnino necesse esse , eum cui praesunt populam semper docere , & multo magis in diebus dominicis &c : that is , the bishops are constitut teachers of the churches , and therefor the canon sayes unto them , that its absolutely necessary alwayes to teach that people over whom they are set , and much more on the lordes dayes wherin all are almost present in churches and artificers ceases from ther work &c. so that our non-preaching , or seldom preaching prelates , who by a new consecration ( forsooth , ) superadded unto their presbyterial ordination to preach the gospel , get a bill of ease from this great duety , to act state games , except when their lordships please to step into the pulpit , to supererogat , stands arraighned , stigmatized , and deposed by the ancient canones , as unworthy of any office in the house of god . vide can . apost . conc general & partic . sanct. patr. photii nomocan . cum balsam . comment . pag. ( mihi ) : , , , . unto this account and censure of antiquity , and of the ancient canons , past upon our non-preaching prelates , i wil here subjoyn a remarkable passage of a learled divine whose praise is in all the churches . whittaker ( de eccles. contr . . cap. . ) being about to prove that the church of rome is no true church of christ. presents this for his first argument . pontifex romanus non est verus episcopus : ergo ecclesia romana non est vera ecclesia . nam ecclesia non potestesse sine episcopo . the pope of rome is no true bishop : therefore the church of rome is no true church : because the church cannot be without a bishop . but least this last assertion cheer up our informer and his fellowes , he addes , disputo ex eorum placitis . that he disputs upon his popish adversaries principles ; and thus classeth them among the popish party in this point . but how proves he the pope to be no true bishop — propter praecipuum munus episcopi ( saith he ) quod in illo desideratur , because of the chief office of a bishop whcih is wanting in him . and what is that , olim episcopi romani diligenter docebant ecclesiam ; & nulli facti sunt episcopi nisi qui in hoc munere fideles erant . olim hoc ad se pertinere , & praecipuum suum munus esse putabant , ut populum sibi commissum docerent atque instituerent ; adeo ut monstri simile esset , per annos post christum plusquam sexcentos , episcopum aliquem in ecclesia esse , qui aut nollet , aut non posset populum docere . that is , of old the bishops of rome diligently taught the church , and none were made bishopes who were not faithfull in this office ; of old they lookt upon this as the chief duety incumbent upon them to teach and instruct the people committed to them ; so that fore more then six hundred yeares after christ , it would have been lookt upon as a monster , if any such bishop were in the church who either was not willing or able to teach the people . he addes , that all the apostolick bishopes were such . and that the apostle requires it in a bishop that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apt to teach tim. : . hoc est ( saith he ) non ejusmodi , qui curet ●…antum , & det operam , ut alii doceant , & hanc authoritatem docendi aliis tribuat : sed qui ipse sufficiat alios docere . not such a one who is diligent onely to provid , others to teach , and gives this authority to others , but who is himself sufficient to teach others . this he proves because the apostle is in that place shewing , how the bishop most be indued and gifted befor he be chosen , and that therfore by [ being apt to teach ] we most understand a personal care and ability and not a deputed care , quis enim hoc praestare non posset ? ( saith he ) who is he who may not perform this . this he further cleares from . tim . . . where the apostle injoyns timothy to commit what he had heard of him to faithfull men , qui essent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , themselves able to teach others . reprehending turrian ( and with him our episcopal men ) in interpreting that first passadge of a deputed care as to teaching . and shewes that the old interpreter translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doctor , or teacher . and a doctor ( saith he ) is such a one as can teach himself . thereafter he cites oecumenius , and chrysostom thus expounding the premised scripture , and even soom of the popish scoolmen , as aquinas upon this text , who cals this the proper work and duety of a prelat . and shewes us that aquinas pertinently applyes to this purpose that passage , jer. . . i wil give pastors according to my own heart who shal feed yow with knowledge and understanding . and that cajetan , and catharinus do thus expound this text . in all which we see with how full a consent of ancient and modern churches and divines our non-preaching or seldom preaching prelates are condemned , and how fully our scripture-argument against them upon this head , is fortified and confirmed . . as in other points of difference , so the ancient bishopes were as farr from our prelats fastuus pompe , and sumptuus grandeur which they assume . ammianus marcellinus ( lib. . de habitu vitae beatorum episcoporum , ) tells us of their tenuitas edendi , potandique parcissime , indumentorum vilitas &c. their spare eating and drinking , their meanenes of apparrel , their lovely countenance , as that which commendes them to god and his true worshippers . paulus samosatenus , his fastuus pompe and attendants , although a great bishop , is highly condemned , as exposeing our faith to envy and hatred . euseb. ( lib. . cap. . ) the canon of the councell of carthage ( insert by gratian in the body of the decree distinct . . ) provides that , episcopus non longe ab ecclesia hospitiolum , vil emsupellectilem , &c. that the bishop have his little manse not far from the church that he have meane houshold stuffe &c. et dignitatis suae authoritatem fide & meritis quaerat , and purchase authority to his office or dignity by faith and good works . sozom. ( lib , . cap : . ) relats of basilius magnus , bishop of caesaria , that he answered the imperours praefect who threatned the confiscation of his goods , thus , horum nihil me cruciari potest , equidem opes non habeo , preterquam laceram vestem , & paucos libros . none of these things can torment me , truely i have no goods but a torne garment and some books . see the historia motuum [ page . to . ] now from all that is said , i think common ingenuity will acknowledge ; ( and this informer himself , if he be not ane utter stranger to it , ) that our present episcopacy is as far discrepant from that of the ancient christian church , as east from west , and by consequence that this pleading from the ancient prostasie , or even the after bishops to legittimat and patronize our present prelacy , is a most gross nonsequitur and notorius fallacy . chap. xiv . the informers pretended testimonies out of calvine , beza , blondel , &c. for episcopacy , examined . their anti-episcopall judgment , cleared from their writings . the informer crosses bishop spotswood , and tilen . his two absurdities which by way of dilemma he offers to us , from our assertion of the unalterablees of presbyterian government , & our concession of a proestos early brought in , scanned , & retorted upon himself . the authores of jus divinum ministerii evangelici , vindicated at some length . whereas the informer is bold to affirme that calvin●… beza , blondel , and other eminent divines who have written against episcopacy , are reconcilable to it , yea to a hierarchy of the highest stamp . wee answer . the full and harmanious consent of ancient and modern divines and reformed churches , for that which we plead for in point of church-government , shall be exhibit in the last chapter . . as for calvin's judgment in relation to presbyterian government , it is so fully known to the world in his writings , that we think there needs no more to put a brand of impudence upon any , then to deny it . and we doe appeal to his judicious commentes upon all the controverted places of the new testament betwixt them and us ; wherein all that we plead for , either as to the identity of bishop and presbyter , in name and thing , the presbyteryes power in ordination and jurisdiction , the extraordinary evangelistick power of timothy and titus , the divine right of the ruling elder , the peoples right in the call of ministers , the unlawfulness of prelats sole power and dominion over their brethren , the unwarrantablenes of ministers state offices , &c , is clearly asserted . let any consult him upon matth. . . matth : . luk. : . act. : , , . act. : . act. : , , , . . cor. . cor. . . with rom. : : . cor. : , . eph : , . thess. : , . thess. : . heb. : , . tim. : . &c. and : . tim : tim. : . tit. : , . &c. and such like places , where he will be found to give sentence for us against the prelatik party , and expounding them just as we doe . . these adversaries doe grant that the government in this church , which famous mr. knox owned , and all his dayes contended for , was presbyterial government . and it is as well knowne and acknowledged by themselves , that he had the sense and judgment both of calvin and beza in that great bussiness . spotswood in his history tells us that [ john knox framed our rules of disciplin in imitation of what he had seen at geneva . ] tilen ▪ in his petulant piece intituled paraensis ad scotos genevensis discipline zelotas , makes this undenyable . he calls calvin and beza all along our masters , and alledges that we can hear of nothing but out of their scool &c. but that they owned presbyterian government , as the onely government appointed in the house of god , he never took the confidence or had the forehead to deny . when john knox was desired by some to write to calvin , and others about a certain difficulty , he answered that he came not here without all their iudgments in what he had done , and that they might think him unconstant in writting for a resolution in that matter . now john knox look't upon episcopocy as a limb of antichrists hierarchie , and as haveing aliquid commumune cum anti christo. something in it common with antichrist . so that what the informer mentions of measson , and bish : andrews their asserting of calvin and beza's episcopall government at geneva , and their preeminencie in ordination and jurisdiction , is a gross calumny . the eminent parts of these famous divines might make their judgement have great influence in determining others , but that either calvin or beza , did ever incroach upon the decisive power of their fellow presbyters , or acted any thing pro imperio or solely , is a calumny which any who ever read their lives can sufficiently disprove . their laboures and practise as well as their writings was for mantaineing the due right of presbyterian government against enemies of all sortes . in the life of galleaceus caracciolus , it is reported , that calvin being consulted by him in a case of conscience requireing secrecy ( in a great measure ) would give him no determinat answer ( tho a ruleing elder in that church ) without consulting his brethren . as for that which the informer cites out of calvines inflit. [ l. . c. . sect. . ] where [ he acknowledges that jerom teaches that the proestos is ane ancient institution , and that he repeats what jerome sayes , a marco &c. ] it s a pitiful proofe to conclud therupon that calvin acknowledges diocesian prelats as ancient as mark. for calvine knew well that jerome speaks but of the proestos first set up , and the informer hath not proved that either calvin or jerom gave their approbation to the setting of him up . and for what he adds [ that calvin sayes ne ex equalitate ut fieri solet dissidi●… orirenter . that they were set up least from equality discord should arise as usuallie there doth . ] granting that he acknowledges they were more then meer moderators , that is fixed moderators . what then ? are our prelats no more ? or will his acknowledgment of the factum , prove his acknowledment of the jus ? and though mans corruption abuse parity to discord , what then ? our corruption will abuse the best ordinance of god. as for what he cites from instit. ( l. . c. . sect. . our informer hath not proved . that calvin by [ episcopi ] and [ paraeciarum rectorcs ] doth understand diverse church officers of gods appointment , as he distinguishes the bishop and presbyter . that calvin did not acknowledge the episcopus distinct from the paraeciae rector his comment on tit. : . makes it evident — [ for a bishop &c. ] locus hic abunde docet nullum esse episcopi & presbyteri discrimen , quia nunc secund●… nomine promiscue appellat quos prius vocavit presbyteros . imo idem prosequens argumentum utrumque nomen indifferenter eodem , sensu usurpat , quemadmodum & hieronimus tum hoc loco , tum in epistola ad evagrium annotavit . atque hinc perspicere licet quanto plus delatum hominum placitis fuerit , quam decebat , qui abrogato spiritus sancti sermone , usus hominum arbitrio inductus , praevaluit . that is , this place abundantly shewes that there is no difference betuixt a bishop and presbyter because now again he promiscuusly calls them by the seccond mane , whom befor he called presbyters , nay prosecuting the same argument he maks use of both the names indifferently in the same sense , as also ierom both in this place and in his epistle to evagrius , hath observed . and hence we may perceive how much hath been ascribed to mens pleasure , & inventiones more then did become , because ane use brought in at mens pleasure hath prevaled while the language of the holy ghost is laid aside — and after he hath spoken of the first moderators earlie brought in , he adds — verum nomen officij ( n. b. ) quod deus in communi nibus dederat , in unum solum transferri , reliquis spoiliatis & injurium est & absurdum , deinde sic preve●…tere spiritus sancti linguam , ut nobis eaedem voces , aliud quam volue●… 〈◊〉 significent , nimis profanae audaciae est . that is , but that the name of the office which god gave in common to all should be transferred to one only , robbing the rest thereof , is injurious and absurd . more over to pervert thus the language of the holy ghost , that the same words should signifie another thing then he pleased is too profane boldnes . thus calvin puts this censure upon our informer , in making the name [ bishop ] signifie any more then [ a presbyter . ] and upon act. . . de voce episcopi hic notandum , omnes ephesinos presbyteros sic vocari indifferenter , unde colligimus secundum scripturae usum nihil a presbyteris differre episcopos . that is , concerning the name of bishop , we must observe this , that all the presbyters in ephesus are so called indifferently , hence we conclud that according to the scripture language , bishops doe nothing differ from presbyters . now let any judge if calvine make not the name and thing of the scripture bishop proper to every minister of a parish , and if he judged a diocesian bishop , thus differenced from the parish minister , to be a warrantable office which he holds to be so crosse to scripture . so that in the passage which this man hath above cited , he would have all bishops contending for and reteaning the true scripture function , for none else he can call eximium munus , or ane excellent gift . so that those of these places will help our informer . the context and tenour of that chapter obliedgeth as to think that this is really the meaning , that whatever titles these ancients used , yet they designed not thereby to wrong that presbyteriall government grounded upon scripture , which , calvin , is there defending . and moreover , even straniing that place [ chap. . par . . ] to the out most advantage , it will inferr nothing but this , that bishops , and parishpriests in those dayes , had the essence of the pastorall office ; which is not denyed , or that their pastorall acts , when rightly performed were valid . the pastorall office calvin cals pium & eximium munus as the ensuing words doe convince . as for his citation from sect : . it were very absurd to think that calvine by [ the heirarchy which the fathers commend as handed down from the apostles ] should understand the prelatick hierarchy which this man pleads for . since . many fathers , as ierome , never saw such a hierarchy set up , but by [ bishops ] understand either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at first set up , or the bishops of whom we now heard , who governed with presbyters joyntly , and had no sole power in ordination and jurisdiction . . calvin speaks of the fathers commending a hierarchy , not like the papall , but he tells not what his judgement of that hierarchie is . . how could calvin commend a hierarchie ( such as the informer pleads for ) or so much as acknowledge it as handed doun from the apostles , who shews from their doctrine that they owned no bishop higher then a presbyter , as is clear from what is said . to which we may add calvins words on philip : . episcopi nomen omnibus ministris est commune . sunt igitur synon●…ma episcopus & pastor . postea invaluit usus ut quem suo collegio praeficiebant in singulis ecclesijs , presbyteri , episcopus vocaretur solus . id tamen ex hominum consuetudine natum est , scripturae authoritate minime nititur . that is , the name of bishop is common to all ministers , bishop and presbyter then are one and the same . — afterward the custome prevailed to call the minister whom the presbyters set over their meeting , in evry church the bishops only , but this had its rise from mens custome , but is not at all grounded on the authority of scripture . — and after he hath spoken of the advantage of one to preside for orders sake , he adds this limitation — de singulis corporibus loquor , non de totis provincijs &c : i speak of single incorperations , not of whole provinces , adding , prestaret spiritum sanctum linguarum autorem in loquendo sequi , quam formas loquendi ab ipso positas in deterius mutare , nam ex corrupta verbi significatione hoc malifecutu●… est , quod per inde ac si non essent omnes presbyteri collegae ( n. b. ) adeandem vocati functionem , unus , sibi pretextu no●…ae appellationis , dominium ●…n alios arripuit . that is , it were better in our speech to follow the holy ghost the author of languages , then to change into the worse the forms of speaking set downe by him . for from this abused signification of the word , this evill hath followed , that as if [ all presbyters ] were not colleagues called to [ the same function , ] one hath usurped to himself a dominion over the rest under pretext of this new appellation . as for what he objects [ p. . ] from calvin upon tit. . . [ that unus authoritate praeest &c : ] i ansr. after he hath said that every city had severall presbyters — and asserted that there are two sorts of elders , and that these elders were the bishops appointed to teach — he moves ane objection — had titus this princely power and alone , and answers — non permitti arbitrio titi ut unus possit omnia , & quos voluerit episcopos ecclesiis imponat , sed tantum jubet ut electionibus praefit tonquam moderator . that is , it is not permitted to titus pleasure to doe all things alone , and impose upon the churches what bishops he pleased : but he only bides him oversee the elections as moderator . paralleling this with act. . . where he saith that paul and barnabas acted not soli , & pro imperio , that is , solely and imperiously to put pastores upon the people who were not expetiti or electi , desired and chosen , but only probatos & cognitos , men approved and known . now let this man say himself , doth not calvin here clearely assert our principles , and kill the diocesian prelat with the sole power of ordination and jurisdiction ? so that nothing can be hence inferred , but that church consistories were not then without order , and that one did praeside among them ; for calvine sayeth on the . verse , porro locus hic abunde docet nullum esse presbyteri & episcopi discrimen . and he who praesided here was titus , whose episcopacy we have aboundantly disproved . as for that which he tells us calvin adds , [ that one was in authority over the rest at that time , ] ergo , what ? had not paul , barnabas , & titus ane extraordinary authority & commission ? for he sayes , tunc , or at that time wherein these offices did exist ; but will any think that calvin could mean , a diocesian prelats ordinary power which ; immediatly befor he was disputing against from the text ? he adds presently nihil tamen hoc ad prophanum & tirannicum collationum morem . this hath nothing to doe with the profane and tyrranicall custome of collations , longe enim diversa fuit apostolorum ratio , for the apostles case and ground was far different from this . as for that which he addes [ of calvins letters to a bishop in the church of rome , anent episcopacy it self , as being of god ] i can appeall this mans conscience , if calvin thought the episcopall hierarchie with sole power of ordination and jurisdiction , far less the popish hierarchy , to be of god , and whither he doth not in his commentaries particularlie in the places cited , speak against the diocisian prelat as such . besides , we shall here tell the informer that this passage which he cites as in the volume of his [ opuscul a page ] upon a search of two several editions , hath not been found . as for his letter to the king of pole , approveing all the degrees of the hierarchie ] it is so grosly contrary to calvins principles and writings , that the informer must excuse us , not to take it upon trust from him , especially since he exhibits no part of that letter . for his letter to the duke of somer set ( citted by durel , and the more to be suspected as coming from the hands of such ane enemy to his principles . ) [ anent some fantastick ones fludiing to bring in confusion under the name of the gospell ] we think it a fantastick inferenc of our informer , to conclude therupon , that he calls the asserters of presbyterian governement such . although in that epistle there is no express advice to remove episcopacy , what then ? there is no express advice for removing severall other corruptions . but the consequence that therefore calvine did not disowne these corruptions , the informer himself will grant to be a gross non sequitur . and some considerationes of prudence might move to wave the express touching upon this head at that season , when light was but dawning as to a doctrinall reformation , and the scales of the gross cimmerian darkness of popery , were but begining to fall off from the eyes of that people . yet when the informer shall peruse that epistle again , he will find that calvine leaves it not altogether untouched , when heuseth these wordes , habeat sane hoc locum in rebus istius vitae — atqui alia prorsus est ratio regiminis ecclesiae quod spirituale est , in quo nihil non ad dei verbum exigi fas est , non est inquam penes ullum mortalem quicquam hic aliis dare , aut in illorum gratiam deflectere , — that is , let this truely have place in affaeires of this life — but the church government , which is spirituall , is of a far other nature , wherin there is nothing but what most be brought unto the touchstone of the word of god , here i say it is not in the power of any mortall to gratify any thing unto others , or to decline for their favour . a passage which compared to calvi●…s principles in point of church government , doth fully antidot the informers waspish extraction from this epistle . for his treatise to the emperor charles the i . anent imbracing of a hierarchy tyed by a brotherly society among bishops and by the bond of truth , and united only to christ ] i see nothing discrepant in it to calvines , or presbyterian principles , if [ hierarchie ] be rightly taken , and for this ( if their be indeed such a passage whereof i have no certainty ) i think we can in no reason suppose calvine to owne the popish government , even as abstracted from false doctrine , since he holds the very diocesian bishop , to be contrary to the apostolick government , far more the hierarchy ; will any man say , that calvin did owne all the locu●…s of the profane popish orders which are parts of this hierachy ? so that calvin by hierarchy , and spirituale regimen , doth indigitat the most simple and primitive episcopacy which the fathers speake of ; and withall since the embracing of the gospell simplicity and truth which calvin there desires ( as he sayes , ) would quickly sned off all luxuriant branches of humane invention in point of government , and like wayes since calvin ownes the church government set down in scripture as our pattern ( which doth as much reprobat the popish hierarchy , as the doctrine therein set down , doth their errors ; ) all this will preponderat towards calvins meaning only a gospell ministery , which is equally distinct from bishops in the popish and prelaticall mould . as for the difference [ betwixt the primitive and popish episcopacy ] i think there is indeed a great difference , & we have proved our present hierarchy to be as much different from it , and soom what more if its erastian mould be taken in as the informer must . the treatise to charles the fifth , entituled de necessitate reformanda ecclesia is so generally cited by the informer , without quoting , either page or section that himself seemes half convinced of the impertinency therof . for saravia his asserting , that he defended calvins opinion against beza , he said in this as in the rest , more then he could prove . for what he adds of hooker and durel who assert [ that presbytery was settled at geneva , because another bishop could not be gotten after the popish was away , and that it was settled not out of a dislike to the hierarchie , but because they were in ane equality and stood so , being bent on reforming the doctrine ] i answer . his authores in this assertion stand upon a very slippery and sandie fundation . what ? were there no able men to be bishop after the popish bishop was gone ? and had they not leasure sufficient to doe this after the doctrine was reformed ? why lived they so long without a beloved hierarchy ? and ( which is yet more strange ) why imployed they their pens and their paines so much for presbyterian government , and not rather for the hierarchy ? why were both calvin and beza so active in that which iohn knox did here in opposition to prelacy ? but stay , hath not the informer told us , that masone and bishop andrews doe assert [ that calvin and beza assumed ane episcopall power at geneva ] how comes durel and hooker then [ to suppose a compleat parity among the ministers to havt begun and continued at geneva for want of a bishop foresooth ] he must grant that some of these accusers are ingrained liars and accusers of the brethren in this point , so he must deliberat whither he will bestow this upon mason and bishop andrews , or hooker and durepl . for what he adds of these , that have written for presbyterian government , that they designed only to prove it lawfull , it is a gross calumny , their designe is to prove it a divine frame of government appointed in the new testament , which i hope he will say is necessary as well as lawfull , since christ promises to the end his presence with those officers cloathed with his commission . and him self holds that the end of that government practised in the new testament , and its grounds are moral and perpetual . for blondel his calling episcopal preeminence an apostolical constitution , which the informer cites page . no such wordes being in the printed copy , ( as he acknowledges ) who will be so foolishly credulous as to take it upon the informer or durells bare word that it was in the written on , unless we will admitt the informer ( as the papists doe by the scriptures in their unwritten traditions ) to add his unprinted patchments to any author , and thus to dispute pro libitu , and make his weapons from testimonies of authors , ( as once a certain chiftain's sword is said to have done ) to wound and kill a great way before the point . he distinguishes the government he pleads for , as divinitus institutus , or of divine appointment , from any other frame as humane only , which will say that this divine institution must stand , and all other frames of government give place to it . the same may be accomodat to that which he cites out of beza ( pag . ) who looked upon the very episcopus humanus as he calls him , or the first proestos , as the first rise of all the popish hierarchie and mischeiffs . that sentence of beza de min. grad . cap. . pag. . stands intirely thus , imo c●…nctos sic [ id est archiepiscopos & episcopos ] hodie appell●…tos , modo sanctissimorum illorum episcoporum [ meaning timothy and titus , &c , whom saravta termed . bishops ; beza allowing the designation in a sound & scripture sence ] exemplum imitentur & tam misere deformatam domum dei ad amussim ex verbi divini regula pro viribus in●…aurent ut ecclesiae christianae fidos pastores , cur non agnoscamus , observemus & omni reverentia prosequamur ? nedum ut quod falsissime & impudentissime nonnulli nobis objiciuut euiquam uspiam ecclesiae , &c. certainely there walking up to such rules and patterns as are here prescribed , as the proviso's upon which beza proefesses to reverence and owne them , would so sned off the episcopal heteroclyt excrescencies of our diocesian erastian prelats , and smooth them to the scripture episcopacy , as quite to destroy their power and office , pleaded for by this pamphleter . as his acting , so his writing for presbyterian government accordingly , was not to prescribe his owne , ( which beza disclaimes , ) but gods example . how will the informer prove , that beza's denying his prescribing of their example of church government at geneua , meerly as such , will infer his not commending a divine frame of church government ? this was not to prescribe his example simpliciter . and how will he prove that beza looked upon a government which he held to be [ the egg from which anti christ sprung ] as dei beneficentia , or gods beneficence , he makes him a very gross ignoramus , for what man of the meanest capacity would say so ? and if beza held the first episcopacie or proestos to be a recess from the divine institution , he certainly condemned it [ in so far . ] and the diocesian prelat he holds to be satanicall . therefore when he seems to condemne the desowning of all order of bishops , he must understand it of a condemning scripture order , & the beautiful subordination among church officers , or that divine order that is among them . but here again i must needs take notice , that in this passage of beza in his dispute with saravia , the informer hath sned off that which wounds his cause to death , for the words following doe discover another ground of this distinction of bishops from presbyters ( viz beza and jeroms humane custome ) then what the informer would persuade . for it followes immediatly , neque hoc scelere tenentur , qui de episcopalis muneris sive prostasias finibus regendis , & de discrimineinter ordinem & gradum . postulant , ut ex verbo dei decidatur . whence it is evident that he does not understand bishops set over presbyters to be iure divino or speaks of them in this place . as for the passages of beza's letters to bishop whitegift , and grindal , which the informer after cites , ( pag. ●… . ) i say . that certainly beza's principles so largely expressed from scripture anent church government , and the contrariety of the episcopus humanus or humane bishop , ( far more the diocesian satanical bishop , ) to the divine rule in his principles , will necessarly infer , that in this great mans judgement none of these prelats had qua tales or as such , a lawfull spirituall authority from god , . it is as certaine that all beza's pleading and arguments strikes against the diocesian prelat or arch prelat as in that capacity , and against this office and policy in it self , abstracting from its union unto the pope , so that he could own no authority that way committed to them of god. . it followes , that since he judged the episcopall hierarchy unlawfull , he held the first parity unalterable , since he pleades for it upon morall perpetuall scripture grounds and institutions . and by these his solid scripture grounds , when ex professo handling this point and theologically , we are more to determine of his judgement then by missives . wherein the circumstances of time , and severall exigences , might engadge to some insinuations in point of a civill deference , and respect . but however that be , we are to look unto intentio and natura operis in his writings , or the native designe thereof , rather then critically to scanne or straine every practical conformity or disconformity therunto . and the informers answer to what we offer anent the assertions of bishop mortoune , bilson , iewel , who write for the parity of bishop and presbyters by divine right viz , [ that they held the episcopall office themselves ] charging them thus with a practical breach of their principles , most make him retract this argument , as signifing any thing against us , since the retortion thereof is so manifest ; and therefore nothing he hath said will impeach calvine and beza's impugning of episcopacy , whose impugnations of it will stand to all generations . moreover in this citation of that epist. to bishop grindal , the informer hath sued off the half of the sentence viz , quod tu igitur coram istam quorundam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamdiu pertulisti reverende vir , ineo sane insigne patientiae ac lenitatis christianae specimen dedisti , quo majori &c. — and neer the close of the same letter beza faithfully adviseth , as the fittest remedy for removing offences , ut in legitimo — caetu , ex uno dei verbo , abolitis semel papisticae tyrannidis vestigiis , ea constituatur administrandae ecclesiae ratio , non quae huic vel illi adlubescat , non quae veteri aut recenti consuetudine ( — ) sed quae — firmo verbi dei fundamento superstructae piorum conscientiis fatisfaciat , & in eternum perseveret ; that is , that in a lawfull a ssembly from the word of god onely , all the footsteps of popish tyranny being once abolished , that method of church government be established , not which shall please this or that person , not which is founded upon new or old custom or the wisdom of the flesh , but which being built upon the sure foundation of the word of god , may satisfie the consciences of the godly , and endure for ever . which rule and mould of bishops would no doubt cashier and raze to the foundation the diocesian erastian prelate whom he pleades for , yea all the prelates in brittain . for what he adds ( p. . ) it may be easily , and without prejudice to our cause granted , that god by his providence had made him a iudge . the informer will not owne such ane atheisticall principle , as to deny that the bishops civil government in england , or pretended ecclesiastick , is not the object of divine providence , or be so brutish as to conclude gods approbation of usurping tyrannes , from his permissive providence in reference to their tyranny or usurpation , else he will for ever destroy his loyalty and fealty , either to the king or his lordbishop . that passage of calvins letter to cardinal sadolet , after citedby him ( p. . ) though admitted , is a poor proof that he held church government to be alterable . certainly calvin held the scripture - parity to be the most ancient government vetustissimae ecclesiae , or of the most ancient church , for such no doubt he held the apostolick church to be . beside , wee must tell him that this passage upon search is not found , and as it is here expressed is very insignificant ; since by vetus ecclesia , he may understand the church after the apostles time , which early began to corrupt the government . as for salmasius his retracting his opinion as to church government , it will no more impeach the truth it self which he asserts , then any other mans defection will weaken the sound doctrine which he once held . would the informer take this argument from the papists if they should plead from the retractiones of protestants , and from their writing for popery , that the protestant doctrine were not sound ? would he not say that their first practise , or writings for truth , will stand good and witnesse against them in their defection ? though it may be a question whither that retraction be reall or not which durel mentions , and the informer out of him . ( p. . ) especially this being another of our informers mute citations which he keeps ( as he doth the state of the questions in these dialogues ) under the clouds , pointing us to no page in that answer of salmasius to milton . we will not here stand to shew how that salmasius eyes were blinded with court-gifts and pensions , having receaved no small summe from king charles the second for his encouragement to that worke , and several learned divines who best knew him , think his literature more considerable then his divinity was solid . as for that place of salmasius in his walo . mess. ( c. . p. . ) cited page . the intire sentence is epistolae illae viz ; ( quae ignatii dicuntur ) natae & suppositae videntur circa initium aut ▪ medium secundi saeculi , quo tempore primus singularis episcopatus supra presbyteratum introductus fuit . whatever time this was , it appears by what followes that place in salmasius , that about this time church power began exceedingly to be corrupted , and bishops exalted almost to ane equality with christ ; and men began to plead a jus divinum for them ; for ignatius , ( in epistola ad trallenses ) asserts , episcopum venerandum esse sicut christum quemadmodum apostoli praeceperunt , that the bishops must be had in veneration as christ , as the apostles have commanded , and he cites the apostles words , but such as do no where occurr in our bibles . and certanly if there be no more truth in that relation anent his retraction , mentioned by that author , then their is soliditie in that ground of it which he alledges , it is not worth the noticing . for the confusions in england cannot with any shew of reason be charged upon presbyteriall government , which was never yet settled there . and this informer dare not deny the blest effects of truth and unity & godlines , which it hath had in this land , as is acknowledged by churches abroad , and particularly in that passage of the syntagma confessionum which he cites in the last dialogue , if blondel in callng episcopacy most ancient , doth except the more ancient apostolick times , which he pleads as exemplifying presbyterian parity , he gives it but the spurious after-birth of humane antiquity . the same we say as to his passage cited out of moulin ( p. . ) and if something of the [ humane proestos ] were granted to have creeped in ere iohn went oft the stage , will that commend it any more then that mistery of iniquity , and love of preeminence which the scripture assures us was in paules time and his ? surely by no meanes . besides , we must here again tell our informer that this citation out of moulen is among the rest of his mutes , since he hath neither noted booke nor page . but now from our opinion of the unalterablenes of presbyterian government , and our acknowledgment of the bringing in of a proestos so early , the informer will involve us ( he sayes ) in one of two great absurdities . parturiunt montes ! what are these ? the . is [ that that generation who lived shortly after iohn , was altogether ignorant of christ and his apostles minde anent presbyterian parity , else they would not have adventured to change the government ] but this absurdity is easily discussed , for it lights equally upon the instance already given of israells defection in worshipping the golden calf fourtie dayes ( sooner then . years or more ) after the holy patterne of doctrine shewed them upon the mount . how often doe we find suddener changes in scripture of the divine institutions ? how quickly after ioshua and the elders did all israell depart from gods way and ordinances ? how quickly did they relapse after deliverances , both in the times of the kings and of the judges , yea and after solemne vowes of reformation ? how quickly after hezekias death did they turne aside ? how quickly after josiahs death ? how quickly after solomons death did rehoboam forsake the law of god and all israell with him ? i think these scripture instances of as universal , & far greater defections then this was anent the proestos , might have made this man ashamed to bring this as ane absurditie . now what will he say to his own question here ? i ▪ it possible , is it probable that gods israell could be ignorant of his minde , and adventure so quickly to change his ordinances ? heard not all the churche of israel gods voice from mount sinai ? had not these departers afterward known or seen his eminent seers , heard his word and seen his works ? could they be altogether ignorant of his minde who thus suddenly departed from him ? how could they then adventure to make such a change ? alace ! what a poor querist is this ? i think indeed he and his party have given the instance in our generation , that such a sudden defectione is both possible and probable . was ever a nation more solemnlie and universallie ingaged unto god , and had seen more of his greatnes , power , and glorie , then wee did in the late worke of reformation ? how long is it since scotland not onely knew and imbraced presbyterian government ; but also solemnlie vowed to mantaine it ? but he knowes how universally this work and cause of god is now rejected , his covenant abjured and disowned . and the informer himself ( who for what i know , might have seen our first beautifull house ) is pleading for this perjurius change of gods ordinances and lawes , and breaking his everlasting covenant . read he never the . psal. . vers . they provocked him at the sea even the red sea , and vers . the waters covered their enemies and there was not one of them left — then believed they his words , they sang his praise , they soon frogat his works , they waited not fr his counsell . the informer bluntly supposes ane impossibility of a peoples crossing light in apostazing changes , and that all that generation most needs give a formall consent to this change of government in order to its introduction ; both which are groundless suppositions , and they render this horne of his dilemma very pointlesse . besides , this change ( as we said before ) was but small at the first , onelie a fixed moderator , and far from his prelacy , which even in ieroms time was but come the length of taking from presbyters ordination , or rather the rituall part of it . and the change had plausible pretexts of order , and union , as every innovation hath its own pretences , besides that this change was not all at once but by degrees . wee must also here tell him , that the same very suggestion is his d. reason to prove ieroms bringing in bishops in the apostles time , and so a nauseating repitition . but if we decline this absurdity , the next he thinks is worse viz , that that generation went over the belly of light in changing the government , and conspired against christ and his apostles government , and none are found testifying against it . answer . this absurdity doth like wayes fall upon the former scripture instances of greater , and more sudden , and as universal defections of the church of israel . what will he say to these questions in relation thereunto ? were all ignorant ? did all sin against light , and adventure presumptuously to change the divine ordinances ? and as for a testimony against these evills , the informer himself and his party ( for all their clamoures against us ) falls under ane obligation to answer this , in relation to many corruptions and erroures , which as early creept into the church as prelacy ; wherof we gave instances already , and no testimonies are recorded against them . he seems to have forgot , or to be ignorant of our divines answer to this argument of papists , calling for our producing of testimonies against such and such evills , or dating their first rise , viz. that there might be , tho we have not known them , and that it is bad arguing from the defect of the history , or the darknes of the first original of such a corruption , to deny the plaine mater of fact , and the corruption itself to be such . how many thousand eminent persons and acts of these times ( which we told him , the learned doe acknowledge , to be very dark as to matter of fact ) have never come to our knowledge ? and since we have often told him from ierom that this change was lent , and by considerable degrees , and intervalles of time , and method of its procedor , some might be overtaken with weaknes , others puffed up with ambition , and upon this ground the one might endeavour , & the other give way to this change , especially its first degrees being small in respect of what followed . knowes not this man , that the evill one sowes his tares while men sleep ? and this hierarchie being as in its nature , so in its rise , a mystery ; mystery of iniquity ! mystery babylon ! yea and a mystery which was working long before this change , even in pauls time ; upon all these grounds his absurdity evanishes , and reflects a greater absurdity upon himself , who would have us shut our eyes against scripture light upon such pretences as these , & rather embrace corruption contrary unto it , then acknowledge that the church did erre . we know very well what a wicket this notion hath opened for obtruding and retaining popish innovations , and these men are fast warping in to that method . as for that which he adds of blondel ( p. ) who asserts that the presbyters made him proestos , or fixed moderator , who was first ordained . wee told him already that this fixed president , tho a deviation from the scripture rule , yet is farre from the diocesian prelats sole power in ordination and jurisdiction , so that his confidence ( some will be apt to say impudence ) is strange in calling this a power episcopall now existent , since notwithstanding all its after growth , it was not in ieromes time come the length of our present hierachical power of prelats , by many dayes journey . neither is it probable that blondel could suppose this to be allowed of john , which he holds to be crosse to the divine pattern . as for blond ( apol : pag : . ) the informer hath been mistaken in this citation , no such words being found in that place . but in page . after that he hath abundantly proven this ( thesis ) initio presbyter & episcopus synonyma fuerunt , [ that in the beginning bishop and presbyter were one and the same . ] he begins the next sect . thus . ubicumque primum nascente chistianismo presbyterorum aggregari collegium caepit , antiquissimum ( rectius antiquissimo ) inter collegas primatus contigit ut concessus totius caput , fratrumque tandem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jure quodam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fieret . which onely a mounts to thus much , that first a moderator , among ministers being established , grew by peecmeal to a fixed prostasie and after he hath confirmed this , he addes in the next sect : cum itaque collegium id est ordinatus ratione utentium caetus fine ordine nec institui , nec conservari , nec agere , nec agi , ( amplius dicam ) nec cogitari potest ; aequabilis inter ejusdem muneris consortes , ac sese honore mutuo praevenientes sanctos paritas , divina propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & commune consilium , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequaquam degenerabant : stabant enim aequo ( in eodem gradu & ordine ) jure omnes sed suo quisque loco ; erantque in familiâ quaque ecclesiasticâ , post primo genitum secundo , tertio &c. geniti , qui majorem natufratrem ( secundum patrem caelestem ) colebant , eique nec ambienti nec poscenti ( invidioso nunc ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in singulis communis regiminis actibus jure volentes cedebant , acprimas ubique partes deferebant ; ut si quando novus cooptandus esset collega , cleri totius jam consistentis plebisque consentientibus suffragiis & judicio comprobatis , ( n. b. ) totius presbyterii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( praeunte tamen ac reliquorum nomine solemnia benedictionum verba pronunciante promotione antiquissimo ) in possessionem muneris mitteretur , priorum per consecrationem quoddamodo filius factus , qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratione aequo cum aliis omnibus jure ( licet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) frater erat , ubi vero quaestionis in ecclesiae regimine quicquam emergeret , consultantium in commune fratrum disceptationibus ( quasi naturae jure favore omnium firmato , ) praeesset senior ; non gradu alio major ( n. b. ) non nativa gradus communis potestate potior , sed adventitiâ ob aetatis meritum delegata , superior . which is this in summ [ that though the colledg of the ordained were all alike as to their official power , yet least their joynt councel should fall under anarchical confusion , the first ordained minister ( although of the same degree & juridical power with his colleagues ) had a sort of veneration and precendency as to some acts , but stille in their name , & by their consent who were his brethren . which will reach a patrociny to the diocesian erastian prelat , with his sole power of ordination and jurisdiction , his negative voice in church judicatories , and his delegation of ecclesiastick power to the whole synod , his civil state office &c. when east and west shal meet together . then he addes . hanc originalem ecclesiasticae politiae formam sub apostolorum oculis natam , non immerito putavit hilarius , quid enim pietati , naturae rationibusque dictamini consonum magis , quam ut priorum canitiem reverenter habeant aetate posteriores ? fac tamen apostolis non modo nonimprobantibus , sed palam laudantibus ortam ; ego sane libere ab initio observatam christianisque sive ab apostolis sive ab eorum discipulis traditam , sed ut mutabilem & pro usu & arbitrio ecclesiae mutandam ( prout in causa consimili piae memoriae crakanthorpus sensit ) crediderim . in which passage he pleades onely for this fixed moderatour , and doth not positivly assert the apostolik institution for it , but comes neer bezaes expressiones in reference to the [ episcopus humanus . ] as for blondels confessing this primus presbyter to have had authority with his precedency , as the informer is bold to assert , he had done well to point us to the place where these wordes are found [ quis enim praesidentiamsine authoritate somniet ? ] for upon search they are not found ; but it seems the informer puts this sense upon his words which follow these cited above ac forte consistorialium omnium qui pastorum ecclesias quasque in commune regentium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urgent , calculos evertit , quod ab ipsa apostolorum aetate collegii cujusque presbyterialis singulare quoddam caput fuit . qui vero ? an nostrum ullus synedrium sibi ( n. b. ) vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hactenus somniavit ? an non eodem inter nos jure modoque , vel per vices , pares inter compares , vel delegata a paribus ad tempus potestate praesunt , quo inter christianismi primordia ae●…o honoris inter conseniores primas fuit ? where he denyes that this singular head of the consistory , or moderator his power did justle with , or evert the common votes or episcopacy of the pastoures , and consequently their joynt presbyterial government , because the consistory or meeting could neither be without a head , ( or mouth ) nor have many heads , which he assimilates to the then power of their moderators , chosen from among his equals and co-presbyters , either by turns , or a delegated power of presidency for some time . the informers citation of chamier ( p. . ) [ acknowledging from the beginning a [ primus presbyter ] with a [ nova potestas and jurisdictio ] ne esset episcopatus mere titulus : or a first presbyter , with a new power and jurisdiction &c. ] burns his fingers , and rebounds a deadly blow upon himself ; for in calling this jurisdiction and power , nova or new , he makes it later then the first scripture patent anent that presbyters authority , which was the same with that of his brethren before this humane supperadded power . and consequently he must look upon him onely as beza's humane bishop , supposing ane anterior divine bishop which is the pastour or minister . and here again the informer puts us to tell him that this his citation of chamier attributinge a new jurisdiction from the beginning to the primus presbyter , or first minister , is so general , without pointing at either book or page , that it seemes he resolved that in this ( as in other passages ) none should trace him , to know whither he cited true or false . however the place he means is , lib. . de oecum . pont . c. . where chamier grants primum presbyterum accepisse novam potestatem , that the first presbyter receaved a new power . but that it was so from the beginning , is our informers incrusted eekement , which ( as in another passage of blondell ) we must suppose his lyncian eyes discovered in some written copy of chamier , which the printer was so uncivil as not to put in , because this our great doubt-resolver was not overseer at the presse . any who looketh upon that chapter may discover that chamiers scope is to prove that ab initio regimen ecclesiae fuit aristocraticum , that from the beginning the church government was aristocracy , and that the disparity which after came in use , was ane innovation . as for what he adds of moulin , ( pag. . ) if he hold [ the episcopall power in ordination to be among these things , which , though in the apostles time , yet were alterable ] he may be probably supposed to include it among the apostles extraordinary expired prerogatives , which this man must acknowledge will lay no foundation for prelacy . as for stillingfleet , we are not concerned in his principles , or any debat betuixt him & them . for that which he calls ane evasion [ anent the alteration of some things in the apostolick church ] as wee disowne stillingfleet , in making the frame of government which the apostles established in the church , versatile , various or alterable . so we disowne this informer in resolving it solely upon the churches decision , [ what apostolick practises are imitable or morall , and what not . ] a dangerous popish principle , and wherein he will be found inconsistent with himself . but for the apostolick government by the common concell of presbyters , wee hold it morall and perpetual , upon the same grounds of the churches union and edification which himself doth plead . as for the shifts and bad issues which he alleadges presbyterian writters are driven unto , neither he nor any of his party can make it appear , but his own pitifull shifts , and of others of his way , in pleading for this hierarchy , wee hope by this time are sufficiently apparent . as for durells offer [ to get episcopacy ane approbation from all forraigne divines ] we lett it pass as a peice of prelatick pageantry fitt to fill pamphlets . ad pompam non ad pugnam — quid tanto tulit hic promissor hiatu . durel and the informer cannot stand befor their evidences , who have made the contrary appear . for what he adds anent our superintendents , as haveing upon the matter ane episcopal power , i referr him to the defence of the epistle of philadelphus against spotswoods calumnies , printed at the end of didoclavius page . , . where he will find the difference betuixt them and prelats cleared and stated in . particulars to his conviction , unless he hath resolved — ne si persuaseris , persuaderis . so that worthy mr. knox gave no patrocinie to prelacy in countenancing the admission of superintendents . how he hath deryved his prelacie from scripture , and through antiquitie to reformed times , & churches , in their confessions , let the impartial judge by what i have answered from the beginning . as for the authors of jus divinum minist : anglic : [ their proof of the identitie of bishop and presbyter , at length cleared from fathers , schoolemen , & reformed divines , even from episcopall divines in england ] the informer had done better not to mention that peice , then to have made such a simple & insipid returne , [ anent the scoolmens notione , whither episcopacy be a different order from presbytery , or a different degree of the same order ] for though this were granted that the scoole-men tost such a question , dare he say that the ancient fathers both greek and latine , and late reformed divines cited in that learned peice , in their clear and positive assertions of the parity of bishop & presbyter jure divino , intertained any such notion as this ? againe , had he been so ingenuus and true to the learned authores of that peice , and unto himself , ●…s he ought to have been , he might have found cited therein a passage of cassander in his book of consul●… . ( artic. ) which breaks this his answer all in peices , and because his squeemish eyes lookt asquint upon it , i shall here sett it downe , that it may appear what a great charge this is which he brings against these divines . an episcopa●…us inter ordines ecclesiasticos ponendus sit , inter theologos & canoni●…as non convenit ; convenit autem inter ownes in apostolorum aetate inter episcopos & presbyteros nullum discrimen fuisse , sed post modum schismatis evitandi causa episcopum presbyteris fuisse praepositum &c : that is , whither episcopacy is to be placed among the ecclesiastick orders , it is not agreed between the theologues & canonists , but it is agreed among all , that in the apostles age there was no difference between bishops & presbyters , but afterward upon the ground of eviting schisme , the bishop was set ever presbyters , &c. now whither these disputants did agree that alwayes from the apostles time , there were bishops distinct from presbyters , as this informer is not ashamed to affirme . let the greatest adversarie judge by this account of such ane impartiall witnes . how could he say , that these fathers might be of this mind , and likwayes these later divines , that alwayes from the apostles there were bishops set over presbyters . what a selfcontradicting tenet is this for any rationall man to intertaine ? viz , bishops and presbyters , re & nomine , in name and thing , the same in the apostles times , and in their doctrine : and yet [ that bishops were set over presbyters by the apostles , and distinct from them in their times . ] what will he make of all ierome scripture proofes through the apostles times , and writings , anent this compleat parity of bishops and presbyters ? of the saying of ambrose [ that , non per omnia conveniunt seripta apostolorum ordinationi quae nun●… est in ecclesia . the writtings of the apostles agree●… not in every thing with the ordinance or appointment ( he means of government ) which is now in the church . ] what will he make of bishop iewel telling harding , in his defence against him ? [ that in calling it a haerefie to affirme bishops and presbyters to be one , he reflects upon ierome and other fathers whom he cites against him , yea upon the apostle paul , and makes him also a haeretick ] what will he make of that assertion of beza , episcopus papam peperit . the bishop brought forth the pope . of whittaker [ that the setting up the prelat , yea the first proestos or president to prevent schisme , was a remedy worse then the disease . ] now if he will reconcile these sayings and assertions with their holding bishops distinct from presbyters , to have been in , and from the times of the apostles , he will prove a wonderfull oedipus . but our informer hath not yet done with these authors , and hath another reflection upon them anent what they say page . [ that eusebius and iraeneus were deceaved themselves , & deceaved others ] he tells us . [ they are hard put to it when seeking to relieve themselves by discrediting these authores ] but this man is hard put to it , if he deny that which is so noto●…ly true , & made good by so many of the learned . were iunius and scalliger ( who are approved herein by dr reynolds ) hard put to it , who demonstrats eusebius gross errors & mistakes . . he sayes though in some things eusebius was mistaken , most he be so in every point wherin he maks bishops superior to presbyters , & drawes their succession from the apostles . ans. for the catalogues of bishops from the apostles , we spoke to it already , and for eusebius speaking alwayes in that straine , the reverend authors of that peece , ( with others ) doe tell the informer that all that eusebius sayes , is that it is reported — that his learned censurer scalliger , maks it appear that he read ancient histories parum attente , ( not attentivly , ) & that he takes his measures in this point , & his relations upon trust , from clemens fabulus , & hegesippus not extant . . the informer thinks it strange [ that they can suppose irenaeus ( iohns contemporarie and disciple ) to be deceaved as to church government . ] answer . had he but looked upon the . proposition of their appendix , he might have seen this objection fully removed . for therein they make good from many places of irenaeus ( which were tedious here to transcribe ) that by bishops he understood meer presbyters , and not bishops distinct from presbyters . from which places of irenaeus they collect . . that he calls presbyters successors of the apostles . . that he calls them bishops . . that he holds the apostolick doctrine to be derived by their succession . . that what in one place he sayes of bishops , the same he sayes elswhere of presbyters ; which sense and account of him they back with pregnant testimonies of dr. reynolds , & whittaker , & other learned protestant divines , and lights in that church . and in proposition . anent the pretended succession of prelats from the apostolick times , they cleare it that these successions are drawen from meer presbyters , viz , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the minister first ordained , as among the athenians their were . archontes or chief rulers , equall in authority : yet the succession of governours in athens , was derived from one of them who was the first archo●… , ut compendiosior ac minus impedita esset temporum enumeratio , that the calculation of times might not be hindered , but be the more compendious . . he sayes it is more likly that ierom was deceaved , if we understand him to speak of bishops who were introduced after the apostles times , then eusebius or irenaeus who lived before ] ans. that eusebius was deceaved , is not only alleadged , but proven by the learned , and ierom proving so clearlie from scripture the identity of bishop and presbyter both in name and thing , doth convincing lie inferr that the bishops set over presbyters , are discrepant from the scripture pattern . that irenaeus by bishops understood these first moderators , is made good from his writings . next , wheras these reverend authores ( pag. , . ) say that irenaeus by bishops meaned [ presbyters , ] and ( page . . ) that the fathers spoke of church officers of former times after the stile of their owne , and that the bishops in the catalogues are onlie the first ordained presbyters , for the more expedit reckoning ] this man thinks these answers inconsistent ; because . they say that eusebius & irenaeus were deceaved when they spoke of bishops , and next that by bishops , irenaeus meaned only presbyters . ans. had the informer attended better the places he points at , he would have keepd off this fantastick reflection . for they shew that these first proestotes or moderators , who were in themselves , and upon the mater , meere presbyters , were by former times and writers presented under ane episcopal notion , and the power of bishops then prevalent , unto eusebius and irenaeus ; whom eusebius especially , too credulously following in his character and accounts of them , occasioned the deceaving of others , and that he and irenaeus speaking of them in that manner and stile in the catalogues , might deceave others , by naming them so , who were upon the mater meer presbyters ; whom the succeeding writers following ( as they shew out of iunius . contr. . ch : . not : . ) and fancying to themselves such bishops as then had obtained , fell into these snares of tradition , because they supposed that according to the custome of their times , there could be but one bishop in a church at the same time . and to cleare it , that the persons whom irenaeus speaks of , were upon the mater , presbyters , in answer to that objection from irenaeus ( lib : . cap : . ) where bishops are named as set up by the apostles , they answer that the word bishop hath a various acceptation : and that irenaeus names anicetus , higinus , pius , presbyters of the church of rome , the words being then promiscuouslie used . so that whatever impression irenaeus might have of them according to the language and custome of the time , yet upon the matter they were presbyters only : and therefore they put the episcopall partie to prove that those whom they named bishops , were veri nominis episcopi , or hierarchicall bishops . they doe not speak so much of the impression which irenaeus or eusebius had of them , as of the true nature and state of these church-officers , whom according to the custome of their times they call bishops . by irenaeus his calling them sometimes presbyters , according to the promiscuous use of the names , even handed down to him , they prove that his expressing them under ane episcopall notion then receaved , or any such impression of them which he might entertaine , was wrong : since according to the scripture language the bishop and presbyter imports no other office then a pastour . what inconsistency will our informer shew in this , that irenaeus and others were deceaved in representing the first proestotes under ane episcopall notion , upon a credulous report from their forefathers : and yet that the persons whom they thus represented were upon the mater presbyters . as for what he adds ( p. , ) [ from bucer ( de animarum cura ) anent a proestos , or the election and ordination of one who went before the rest , and had the episcopal ministerie in the chief degree , even in the times of the apostles , by the testimony of tertullian , cyprian , irenaeus , eusebius , ancienter then ierom . ] wee say that any who knowes bucers judgment in church government , and are acquaint with his writings theranent , will acknowledge that the proestos is the utmost length he goes as to episcopacy ; and a proestos during life , hath no doubt something of ane episcopal ministerie , and is above his brethren : and we are to expone his summus gradus , or chief degree , by the word praecipue or chiefly , that goes before . who will doubt but the constant fixed proestos is in so farr set over the rest ? but here we must minde the informer of two things . . that this proestos chosen by the presbytery , is ( as we said ) farr short of the diocesian prelat who owns no presbyters in his election , & hath ane arbitrary power over them . . that it being thus defacto , is farr from amounting to a proof of the jus , and who will say that bucer could take the apostle james to be formalie bishop of ierusalem , or chosen to be a fixed moderator by presbyters , whose apostolick office both bucer and the informer will acknowledge to have reached the whole world , in relation to the watering & planting of churches . next , if these words will plead for a hierarchie , even in the apostles times , and that bucer took upon the testimonie of tertullian , irenaeus &c , the apostle james and others for hierarchicall bishops , surely he was oblidged to have taken notice of ieroms proofs for the parity of bishops & presbyters in the apostles times ; which since he doth not , it s most probable that he means to assert the factum only , of exalting presbyters to such a degree at that time , but not the jus as is said : else i see no consistencie in the words if he reckon the apostle james in this account . for he sayes apostolorum temporibus unus ex presbyteris electus . that in the apostles times one was chosen from among the presbyters . now surely the apostle james was not of the presbyters meerly , or chosen from among them ; but to undeceave our informer as to bucers judgment in this point , and to fortify the answer adduced , i shall present unto him that which bucer asserts ( de gub : eccles : p : . ) viz , that the fathers call these first proestotes or moderators , yea even the apostles themselves , bishops ( n. b. ) [ in a large & generall appellation ] becaus they first preached the gospell to those churches , and that to prove a succession of the true doctrine , they named the most eminent ministers the bishops , to shew that there was in these churches a constant tract from the apostles both of sound doctrine , & faithfull teachers thereof ; eminent , i say , for gifts , and zeale , or suffering for the gospell ( n. b. ) not in any episcopall authoritie except what was in that prostasie often mentioned . now whither bucer was for ane episcopacy in the highest degree even in the apostles time , and the episcopacy of iames , let any judge . and whither or not this informer hath acquitt prelacie of being both a groundlesse , and godlesse usurpation in gods church ( as his now prosyleted doubter sayes he was taught to call it ) the appeal is likwayes made to the judicious and impartiall , to judge from what is offered from the begining hereanent . chap. xv. mr durhams citations of the fathers for evincing the identity of angel , bishop , and presbyter , vindicat from the exceptions of this informer . mr durhame in his excellent commentary upon the revelation ( pag. . ) having gone throw the epistles , and embraced the sylleptick sense and acceptation of the word , angel , presents in a digression several weighty and unanswerable arguments , both from these epistles , and parallel texts , to prove the identity of angel , bishop , and presbyter . which this informer passes over sicco pede , finding them no doubt pills of too hard a digestion for his stomack . but mr. durham adding to his scriptureproofes of this important truth , several clear testimonys of most eminent ancient fathers , asserting the very same thing , then seria res agitur with our informer , and he bestirrs himself amain to take these weapons out of mr durhams hand , offering several exceptions against his testimonys , which ( in vindication of the memory of so great a seer from this pampleters imputations , and for the more full confirmation of this truth ) we shal now examine and repell . mr durhame sayes that not only ierome , but likewise others of the ancients , such as augustin , ambrose , chrysostom , were of aerius minde hereanent . to this he answers [ that mr durhame brings this as medina's assertion , as he is cited by bellarmin . but knowes he not that medina is cited for this by many others , as dr reynolds particularly . and likewise why would he not examine these ancients cited by medina , and examine what truth is in his citations , if he intended to repell this testimony . well , but what sayes our informer to these testimonies offered by mr durhame . he answers . . that though these fathers be of ieroms minde , i●…is n●… great prejudice that will hence ensue to bishops , as he hat●… already cleared . ans. we have made it appear tha●… ierome makes the first bishops , meere fixed moderators , and likewise ane humane invention or custom , discrepant from ihe first divine bishops , who are proved by him to be in scripture the same with presbyters . and i●… this be no prejudice to his diocesian prelat with sole power of ordination and iurisdiction , let any judge . . the informer wonders how mr durhame coul●… cite augusti●… as of aerius minde , since augustine hold him to be erroneous upon this ground . ( haeres . . a●…s . why doth he not answer to that passage of augusti●… cited by mr. durhame , as he pretends to answer to som●… of the rest of these fathers . what sayes he to augustin●… words ? are they not his ? or doe they not clearly assert the identity of bishop & presbyter ? to say that augustin accounted aerius a heretick for this , while he offers not to remove augustins cleare assertion of the same thing , is but to sett him by the ears with himself , not to answer his testimony . next , as for augustin's accounting aerius a heretick for this , he should know that the learned doe consent that augustin in this followes epiphanius , who first imputed heresie to aerius , and made but very simple-insipid answers to aerius arguments for his opinion . and moreover that augustin relates his opinion anent the parity of bishop and presbyter , or rather his denying that their ought to be ane ecclesiastick constitution anent their difference , as that which epiphanius put among the roll of heresies , himself not positively determining , that this was a heresie . for ( as is consented unto by the learned , and particularly by dr. reinolds in his letter to sir francis knolls , touching dr. bancrofts sermon about the difference betwixt bishop and presbyter ) augustin aknowledges himself ignorant how farr the definition of heresie doth extend . he enumerats the heresies which he found noted by other writers , but applyes not the definition of heresie to every one of them . far lesse could he doe so in this point , which was his own judgement , as the passage cited by mr. durham doth evince . that ierom and augustin were of aerius minde as to bishops , is the judgment of very many : sane cum aerio sensit hieronimus ( saith whittak . contr. . q. . cap. . sect. . ) ierom truely was of aerius minde , on which ground we need care the less that aerius is so oft objected to us by blockish men . see how rude whittaker is again to our informer . saravia himself ( de grad . cap. . ) acknowledges that ierom dissented from epiphanius in this . dr. reynolds in that epistle to knolls about bancrofts sermon , asserting with the informer [ that aerius was for his opinion condemned of heresie by the whole church ] proves from ierom and other writters who were contemporarie with epiphanius or flourished after him . that augustin presents that assertion anent the identite of bishop and presbyter , a●… hereticall , only as he found it related by epiphanius , wheras himself knew not how farr the name of heresie was to be extended , as he testefys in his preface concerning heresies . but that augustin himself was of the judgement that by divine right , there is no difference betwixt bishop and presbyter , he proves from his words epist. . he cites also — iewell against harding the jesuit ( asserting likwise with the informer that aerius was condemned for his opinion as a heretick ) who proves that jerome , augustin , ambrose , were of the same minde . thus wee see augustin made in this point consistent with ierome , & also with himself , whom this man makes to speake contradictions , so as he may come faire off . . he answers that ambrose and chrysostoms testimony will not come mr. durhams length , becaus , though ambrose [ or one hilary ] sayes that episcopi & presbyteri una est ordinatio , that they are both priests , yet the bishop is the first , so that every priest is not a bishop , for the bishop is the first priest . ans. the informer hath left out wittily ( whither honestly or not , let others judge ) in his translation of this sentence , the inference which ambrose drawes from this identity of the office , viz , that they have both one ordination . he maks the office one , and the ordination one consequently , and gives this reason why they have one ordination , viz , because , every one of them is a priest or minister , uterque enim sacerdos , sath he : their ordination , is terminat upon , and relative unto , one and the same office . now what greater length would he have ambrose assertion come then this ? that there is no diff●…rent ordination of the bishop and presbyter , and consequently no officiall differences doth he not plead for ane officiall specifick difference ? betwixt bishop and presbyter ? makes he not the bishops succeed the apostles and evangelists in their officiall power , and the presbyters to come after the seventy disciples or meer ordinary pastoures ? are their not many essential differences , which this mans principles , & the present practise , fixes betwixt the bishop & presbyter , wherof we have spoken above ? how can ambrose then assert , that they have the same office and ordination ? where is the consecration ? where is the bishops sole power in ordination and jurisdiction ? where is his negative voice among the presbyters , making them in all their officiall power certain deputs under him , if their office be one , and their ordination the same with his ? . as for the difference here assigned , viz , that the bishop is the first priest , and that every presbyter is not a bishop in ambrose sense , this will nothing help our informer ; becaus . this is fitly applicable to the proestos then in use , yea to the moderator of a synod , who ( as such ) hath a sort of prostasie while the synod sits , and every minister is not moderator , though the moderator be no more then a minister in his officiall power ; nay , this is applicable to the least accidentall difference imaginable . every man is not white or black , yet every such is a man. every parliament man is not speaker , though the speaker is a parliament man only as to his authority . blondel his first ordained minister , who , with him , is the first bishop or proestos , hath this properlie applicable unto him . . he must be minded , that ambrose sayes , when speaking of the scriptur - parity of bishops and presbyters , non per omnia conveniunt scripta apostolorum ordinationi quae nunc est in ecclesia . that the writings of the apostles did not in every point agree to the order which was then in the church . now this preter - scripturall or new order of government , what is it but that anent the primus or first among the presbyters ? so that this very primus or prostasie ( tho farr from the present hierarchie of our prelats as is said ) yet comes after the scripture appointment — with ambrose , and is unlike to that paritie betwixt bishop & presbyter , which is therein held forth . the informer next offers something in answer to chrisostoms testimony , who asserts that almost there is no difference betwix a bishop and presbyter . and his great answer is that notwithstanding these fathers acknowledge a difference , and themselves were bishops ] ans. if the difference betwixt bishop and presbyter come to a ferme nihil , or almost none , surely it decays and is ready to vanish away . and what this difference is , and wherein placed , we have already heard ; and surely that prostasie in chrysostoms time ; behoved to be very in considerable , since it came to make upno greater difference betwixt bishop and presbyter then a ferme nihil , upon the borders of a non ens . as for what he sayes of their being bishops themselves . i answer , they are the more impartiall witnesses in this mater ; they tell us oft that ierome was a presbyter , and therefore no friend to bishops . now here is a testimonie of eminent bishops for this very truth which ierom asserts , and which this man would make us believe , was condemned as a heresie . and surelie we are more tender of their reputation , who interpret any prostasie or episcopacie which they held , to be according to this their judgement anent episcopacie , and assert that what overplus of power they had or might possibly exercise , beyond that of a presbyter , was by them lookt upon as founded on ecclesiastick custome or ecclesiae usus , as augustin speaks , but not to flow from a divine right , then this informer and his fellowes , who make them maintaine one thing and practise another ; yea and contradict themselves so grossly in maintaining as high a jus divinum , as apostolick doctrine , and practise , in relation to the hierarchicall bishop , and yet assert a ferme nihil as to the difference betwixt bishop and presbyter . but the informer adds , that they might think bispop and presbyter to differ gradu , not ordine , in degree not in order , which is still a debate in the schools . ans. this assertion is so improbable , that he dare but lisp it out , and faintly asserts it with a might be ; but sure he must needs acknowledge this distinction of the schooles to be much later then these fathers , and any graduall difference which they place betwixt bishop and presbyter , it is clear , that they found it upon ecclesiastick custome , as we heard both ierome , augustin and ambrose assert . but how long will this man involve himself in contradictions , and these fathers also ? told he us not ( page . ) that augustin upon psal : . affirms , that the bishops are properly the successors of the apostles unto their office . and saith he not immediatly thereafter , that ambrose upon cor. : . affirms of the apostles first named in that classe of church officers , that ipsi sunt episcopi firmante illud petro , episcopatum , ejus accipiat alter . that the apostles are the bishops by peters assertion , let another take his bisheprick . tells he us not likewise here that augustin makes james the first bishop of ierusalem , and peter , the first bishop of rome ? tells he us not , that they transmitted ane episcopall power in that traine of successors , proved by catalogues of bishops ? did we not hear him plead , that the seventy disciples , placed in ane inferiour orb to the twelve apostles , are properlie succceded by presbyters ; that matthias behoved to be ordained ane apostle , tho one of the seventy disciples , is his great argument to prove this . now i beseech him per omnes musas , will he say that apostles and presbyters differ only ordine and not gradu , in order , not in degree ? or that these fathers doe hold this opinion ? how come their successors then to coalesce into one , after such a manner as to differ only in a ferme nihil , or almost nothing ? saith not ambrose , episcopi & presbyteri una est ordinatio , the bishop and presbyter have the same ordination . but the informer will not adventure to say that the apostle and presbyter have one ordination . for matthias one of the seventy must be solemnlie by god ordained ane apostle : and the prelats must be solemnlie consecrat by their fellowes — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their new episcopall order . in a word , we heard from cassander , that the canonists and theologues who dispute this question , doe both accord , that as to a jus divinum or divine right , there is no difference betwixt bishop and presbyter either in order or degree . and so though it were granted ( which yet the informer himself dare not positively assert ) that the fathers tossed this question , it will nothing help him , nor prejudge mr durhams quotation , which speaks of a jus divinum . as for what he adds , that the fathers cited by medina might hold the same notion , let him hear how bellarmin ( no friend to presbyterian government ) represents his assertion ( de cler. cap . ) michael medina lib. . de sacrorum hominum origine & eminentia ( cap. . ) affirmat sanctum hieronimum idem omnino cum aerianis sensisse , neque solum hieronimum in ea haeresi fuisse , sed etiam ambrosium , sedulium , primasium , chrysostomum , theodoretum , oecumenium , & theophylactum , atque ita , inquit medina , isti viri alioqui sanctissimi , & sacrarum scripturarum consultissimi , quorum tamen sententiam prius in aerio , deinde in waldensibus , postremo in joanne wickleffo , damnavit ecclesia . that is , michael medina in the first book concerning the originall and eminencie of sacred men . chap. affirms that st jerome was every way of the same judgment with the aerians , and that not only jerome was in that heresie . but also ambrose , sedulius , primasius , chrysostom , theodoret , oecomenius , and theophylact ; and thus ( saith medina ) these men otherwayes most godly , and most expert in the holie scrptures , whose judgment notwithstanding the church condemned , first in aerius , next in the waldeneses , and lastly in iohn wickleff . ] let our informer note here . . that it is beyond debate with bellarmin that with medina at least , all these fathers were aerians . . that his holy catholick church of rome is the grand condemner of this heresie . . that this is one of the heresies of the old waldenses , these famous witnesses against antichrist : and of john wickleff , and such like eminent reformers . afterward he adds [ that in jerome and these greek fathers , that opinion was of old dissembled out of reverence to them , but contrarily in the hereticks alwayes condemned . ] so we see the presbyterian principles , are with him , one of the heresies of protestants . peter swav . ( in the history of the council of trent , pag. . edit . francfort . ) relates . [ that when the authoritie of ierom and augustin was brought to prove episcopacie to be but ane ecclesiastick constitution , michael medina answered — that it was no wonder that jerom , augustin , and others of the fathers , fell into that heresie , not having throughly searched the matter , & that he maintained pro virili this to be their opinion . finallie , to make these fathers one with themselves ( whom this man enforceth in his next passages , cited page , . anent the derivation of episcopacie from the apostles and higher , to speak palpable contradictions ) we must say , with whittaker , that they call the apostles so , because they did that upon the matter which bishops then did . and because their power quadam similitudine , or by a certain similitude or likenesse ( as junius expresseth it ) was like to that of these extraordinarie church officers , whom notwithstanding they could not succeed in the same office , nor could these fathers think so upon the grounds formerly mentioned . tilen . in his specul . antichr . ortum aperiens ( aphoris . . ) tells us that [ episcopos & presbyteros re & nomine eosdem fuisse , non hieronimus solum in . tim. . sed etiam scriptura perspicue docet tit. . act. . phil. . proinde humani instituti , sive positivi , ut vocant juris , est illa sub diversis nominibus munerum distinctio . that bishops and presbyters were the same in name and thing or office , not only jerome on . tim. . but the scripture also doth evidently teach , tit. . act. . phil. . and therefore that distinction of the offices under diverse names is of human institution , as they call it , or of positive right ] a fitt looking-glasse , this had no doubt been to the same tilen when he wrote , his paraenesis , and changed his note . and likwise it is a fitt looking glasse for this informer : chap. xvi . the harmonius consent of ancient fathers , modern divines , and confessions of reformed churches for presbyterian government , in all its essentiall points of difference from prelacie , is exhibit . it is clear that presbyterian government ( the pure , ancient , and genuine government of this church ) in every essentiall ingredient of it , as it stands in opposition to prelacie , is approved by , such a consent of antiquity , and modern diuines , that it would take up almost as much roome as this informers pamphlet , to reckon up their names . that we may present them in 〈◊〉 compendious view take it thus . . that jure divino , there is no difference betwixt a bishop and presbyter , hath a very large consent of antiquitie collected by many of the learned , whose testimonies we may see in bishop jewel against hardin , edit : ann. . p. . and reynolds in the forementioned epistle at large cited ( petries hist. part . . p : , , . ) where there is exhibit a full consent both of the greek , and latin fathers , for this point of truth . the doctor in his conference with hart , holds that the president chosen out at first to moderat , is be whom afterwards the fathers called bishop , and that the name bishop common to all ministers , was by them thus appropriat to this president . next for modern writers , the same dr reynolds tells us in the formentioned epistle , that those who have laboured about the reforming of the church these years , have taught that all pastours be they intituled bishops or priests , have equall authoritie and power by gods word . citing the waldenses in aen. silv. hift . of bohem. chap. . pich . hierarch . ecclesiast . lib. . cap : . marsil . patavin . defens . pacis part . . cap. . wickleff . in thom. waldens . doct. fil. tom. . lib : . cap : . and tom : . cap : . and his schollers husse and the hussits , aeneas silvius loccit . luther . advers . falso : nomin : scot : epise . & adversus papat . rom. calv. in epist. ad phil. tit. . erentius apolog. confess . wittenberg . — cap. : bulinger . decad. . serm : . musculus loc. com : tit : de ministerio verbi . then he adds jewel , pilkington , dr. humphrey in campian . & duraeum jesuit . part. . ra●… : . whittak . ad rationes campian . . & confut durae . lik . . mr bradfoord , lambert , fox ( act. mon. ) fulk . ( ansr. to the rhemeflits . ) to these may be added cartwright against the rhemists . bishop bilson himself against seminartes lib. . p : . bishop morton in his catholick apologie part. . cap. . erasmus upon tim. . to which add , that in the o●…cumenick coun●…les of constance & basile , it was concluded that presbyters should have decisive suffrage in councils , as well as bishops , because that by the law of god bishops were not greater then they , and it is expreslie given them . act. . . to which we may add the concil . aquisgravense sub ludovico pio imperatore . . anno . which approved it for sound divinity out of scripture , that bishops and presbyters are equal ; bringing the same texts that aerius doth . to these mentioned the learned reynolds doth add , the common judgement of reformed churches , viz. helvetia , savoy , france , scotland , germanie , hungary , poland , the low countries , citing the harmonie of confessions . yea their own church of england ( chap : ii. of the harmonie . ) therafter he learnedly refutes our informer as to what he sayes anent ieroms ( so often repeated ) a marco evangelista — shewing both by the decree of the t . council of carthage cap : . anent presbyters interest in ordination ( which , saith he , proves that the bishops ordained not then alone in all places , although ierom sayes , quid facit excepta ordinatione &c : ) and by ieroms proving bishops and presbyters to be all one in scripture , and even in the right of ordination . tim. . . that ierom could not mean bishops in alexandria to have had that episcopall power since mark , about which the question is . where also he vindicats calvin ( jnstit : 〈◊〉 : . c : . sect : . ) cited by bancroft ( as likwayes by our dialogist here ) as consenting to the establishment of ane episcopacie since mark at alexandria . he saith [ that calvin having showen that ministers choose out one to preside , to whom especially they gave the name of [ bishop , ] shews that notwithstanding this bishop was not above them in honour and dignitie , that he should rule over them , but was appointed only to ask the votes , to direct and admonish — and see that performed which was agreed upon by their common consent — and having declared , that ierom shews this to have been in by the consent of men upon tit. . he adds , that the same ierom other where shews , how ancient ane order in the church it was , even from marks time to heraclius &c : in which words of calvin ( saith the doctor ) seeing that the order of the church which he mentions , hath evident relation to that before described , and that in the describing of it he had said , the bishop was not so above the rest in honour that he had rule over them : it followes that mr. calvin doth not so much as seem to confess upon ieroms report [ that ever since marks time bishops have had a ruling superioritie over the clergie ] a contradictorie conclusion to that of our informer . the doctor proceeds thus . wherfore to use no more proofe in a thing manifest , which else might be easily proved more at large out of ierom and mr. calvin both , it is certain that neither of them doth affirme , that bishops so long time have had such a superioritie , as dr. bancroft seems to father upon them . to all this adde , that dr. holland the kings professor in oxford , at ane act ( iully . . ) concluded against mr lanes question [ an episcopatus sit ordo distinctús a presbyteratu , eoque superior jure divino . that is , whither episcopacie be a distinct order from the presbyterat & superiour thereunto by divine right ] that the affirmative was most false , against the scriptures , fathers , the doctrin of the church of england , yea the very schoolmen themselves , lombard , thomas , bonaventur . a d . essentiall point of presbyterian government in opposition to prelacie , is in the mater of ordination and jurisdiction , viz , that these are not in the hand of any single prelat , but that presbyters have ane essentiall joynt interest therin . and this also hath a large consent and testimonie of the learned both ancient and modern . for this the t . council of carthage is adduced can. . and the councils of constance and basile , anent presbyters decisive suffrages in council . cyprian epist. . and . council of antioch , can●… : . of aneyra . can. . ruffins hist. lib. . cap. . sozom . l. . c. . and many such . smectim . pag. , , , . cites many testimonies for this . see blondel . apol. sect. . pag. . to . prins un-bish : of timothie and titus from pag. . to . where the full consent of reformed divines is adduced , such as ioannes luckawits in his confession of the taborits against rokenzana cap : . the wald●…nses and taborits apud fox acts . monum . p. . illyric . catol . testiumveritatis . tit. waldenses . melanchton , arg. & respons . par . . de potest . episcopi arg. . hiperius on . tim. . . hemmingius ibid. gerardus loc. theol. de ministerio ecclesiastico proves this at large . peizelius , arg. & resp. par. . de ordin . ministrorum in arg. . musculus , loc : com. de ministerio verbi . morn●…y lord of pless . de eccles. cap . nay canonists and schoolmen themselves , summa angelica ordo , sect : . and innocentius there cited . filiu●…ius iesuit ▪ de casibus consc. par. . tract . . alexander alensis sum. theol. par . . quest. . m. . artic. . cajetan . on . tim. . . and many others . likwise it is made good that the bishops swallowing up this power of presbyters , and reserving it only to himself comes from popish authority . leo primus ( epist. ●… . ) on complaints of unlawfull ordinations writing to the german and french bishops , reckons up what things are reserved to the bishops , and among the rest presbyterorum & diaconorum consecratio , the consecration of presbyters and deacons . then adds , quae omnia solis deberi summis pontificibus authoritate canonum praecipitur . that is , all which things are commanded to be reserved to the cheife priests by the authority of the canons . for this see also rabanus maurus de instit. clericorum . l. . c. . and to this truth of presbyters power in ordination , the confessions of reformed churches gives a harmonious echo . the latter confession of helvetia ( harmon . of confess chap. . pag : . ) asserts , that the holy function of the ministery is givin●… the laying on of the hands of presbyters , no word of pre lats hands . so the . chap : ( pag. . ) they are to be ordained by publick prayer and laying on of hands , which power they say is the same and alike in all , citing that passage luke . . he that will be great among yow , let him be your servant . so act. . and ierom on tit. . — therfor ( say they ) let no man forbid that we return to the old appointment of god ( so they call the presbyterian way of ordination ) and rather receive it then the custome devised by men , ( so they call the episcopall method ) . thus the confession of bohem. chap. . ( harm . sect : pag. . . ) after setting down the qualifications of ministers — as to ordination they say , that after prayer and fasting they are to be confirmed and approved of the elders by the laying on of their hands . so the confess . sax : chap : . ( harm : conf : par . . ) affirme that it belongs to ministers of the word to ordaine ministers , lawfullie elected and called . where we have asserted both the presbyters power in ordination , and the peoples interest in the call of pastors , in opposition to prelacy . so the confession of the french church . credimus veram ecclesiam &c : we believe that the true church ought to be governed by that policy which christ hath ordained , viz , that there be pastours , presbyters or elders and deacons . and again we believe that all true pastours wherever they be , are endued with equal and the same power under one head and bishop christ iesus , which strikes our diocesian and erastian frame of government starke dead . which is seconded thus by the belgick confess . ( art : . ) all christs ministers of the word of god have the same and equal power and authority as being all ministers of that only universall head and bishop christ. to thesewe might adde many other testimonies of reformed divines , as calvin , piscator , marl●…rat on . tim : . . tit. . . zanch. de statu . p●…ccat . and legal . in tum . praecep . chemnitius loc. com. part. . de eccles. cap. . exam. concil . trid. part . . de sacram. ordinis pag. , . proving also that election and vocation of ministers belongs to the whole church . antonius sadael , resp. ad repetita turriani sophismata , par . . lo●… . . beza ( de divers : ministrorum gradibus . ) iunius [ controv. . l. c . n : . ] chamierus [ panstratia cathol : tom : . de occum : pontis : cap : . a d. great point of presbyterian government in opposition to prelacie , is the peoples interest in the election and call of ministers . and for this there is as full a consent of divines , and churches , both ancient and modern . severall of the forementioned confessions clears this , the peoples election and call being taken in together with , presbyters ordination , cyprian ( epist. . ) is full to this purpose . plebs ipsa maxime habet potestatem , vel eligendi dignos sacerdotes , vel indignos recusandi , quod & ipsum videmus de divina authoritate descendere ut sacerdos sub omnium oculis , plebe presente deligatur , & dignus atque idoneus public●… judicio ac testimonio comprobetur . that is , the people themselves have chiefly the power , either of electing , worthy priests , or refusing the unworthy : which mater we see even of it self to descend from the divine authority , that the priest be set apart under the eyes of all in the peoples presence , and as worthy and qualified be approved by a publick judgment and testimony . so lib : . epist : . is full for the churches libertie and right in elections . the t . council of carthage [ can. . ] requires to the admission of every clergy man , civium assensum , & testimonium & convenientiam , the consent of the citzens , their testimonie , and agreement socrat [ l. . c. . sayes that ambrose was chosen bishop of millan by the uniform voice of the church . in the pretended apostolick , but truely old constitutions of clement [ lib. . cap. . ] the bishop who must be ordained is appointed in all things to be unblameable , chosen by all the people ; unto whom let the people being assembled on the lords day ( n. b. ) with the presbytery and the bishops there present , give their consent : and a bishop askes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the presbytery , & the people●… , if they desire such a man to be set over them . the helvetick confession told us , that the right choosing of ministers is by consent of the church . so the belgick confession tells us [ that ministers , elders , and deacons , are to be advanced to their office by the lawfull election of the church . ] greg. nazian . ( orat . . ) commends athanasius his calling as being after the apostolical example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the suffrage of all the people . blondel clears this from a large consent of antiquitie ( page , . to . ) and this is cleared also by a large consent of protestant divines . luther ( de potest . papae . ) calvin ( on act. : . ) beza ( confess . cap. . art. . ) musculus ( in loc. com . ) zanch. ( on t . com . ) junius ( animadvers . on bellarm . controv. . l. c. . ) cartwright ( on act. . v. . ) wallaeus , bullinger , wittaker . see mr gilesp . misc. quest . pag , . our first book of discipline appoints to the people their votes and suffrage in election of ministers . ( in the t . head . ) and the d . book ( cap . ) discharges any to intrude contrary to the will of the congregation — or without the voice of the eldership . a t . essential point of presbyterian government in opposition to prelacie , is in relation to the office of the ruleing elder , as appointed by christ. this we cleared from scripture , and there is as cleare a consent of antiquitie for it , and of modern reformed churches and divines , exhibited by our writers . for this ignatius ( epist : ad trallianos , ad initium pag. . edit . oxon . an. . ) is cited . likewise baronius ( in his annals anno . in the gesta purgationis caeciliani & felicis . ) tertul. ( apolog. advers : gentes . cap. . ) origen . ( ontra celsum lib. . ) cyprian ( epist. . ) optatus ( lib. . pag. . edit : paris : an. . ) ambrose ( comment . on tim. : . ) and for modern writers , whittaker ( contra duraeum lib : . sect. . ) thorndicks discourse of religious assemblies ( cap. . pag. . ) rivet ( cathol . orthodox , tract . . quest . , sect. ) . finally . presbyterian government , as it stands in opposition to the present prelacie in its erastian mould , and maintaines a spirituall authoritie in the hands of church officers , distinct from , and independent upon the civill powers of the world , hath as full a consent of the learned . as erastianism was first hatched by thomas erastus physician in heidleberg about the year . — and much catched up , and pleaded for by arminians since , so it hath been impugned by a full consent of reformed divines , who have fully proved it to be contrary to the rules of church government set down in the scripture both in the old and new testament , and utterly eversive of the gospel ministrie and church . the eminent divines who have written against it , are beza ( who encounters with erastus himself upon this point ) zachriasursin , wallaeus , helmichius , triglandus , dr revius , dr voetius , appollonius , and many others , especially the famous and learned mr gillespy in that elaborat peice , entituled , aarons rod blossoming ; wherein the consent of the ancient , and modern church , as to this great point of truth , is exhibit . see . book . cap. p●…g . . now , from all that is said , whither presbyterian government hath not the patronage of the purest scripture antiquity , and a full consent of the after purer times , and of reformed churches and divines , in all the forementioned points of its opposition to the prelacie now established : both in holding , . the identity of bishop and presbyter , as to name and things . presbyters right of ordination , and jurisdiction . . the peoples interest in the election , and call o. ministers . . the ruleing elders office . . the churches intrinsick power of government , i leave to the impartiall to judge . and consequently of the vanity of this new dialoguist , his pleading upon this point . a confutation of the second dialogue , anent the covenants against episcopacie . wherein , the informers reasonings against the abjuration of the present episcopacie in the national and solemne league and covenant , and the obligation of these oaths in opposition thereunto , are examined . chap. i. atwofold state of the question proposed , the one touching the abjuration of this prelacie in either or both these covenants , the other concerning the obligation of these oathts against it . that prelacie is abjured in the national and solemne league and covenant , proved at large . and arguments offered to evince their oblidging force upon the present and succeeding generations . the state of the question in the second dialogue is twofold , . whither the prelacie now established by law in this church , be abjured in the national , and solemne league and covenant ? . upon supposition that it is abjured in both the one and the other , whither the obligation of these oaths stands against it , yea or not ? wee shall a litle touch . for the . our national covenant , sworne by king iames in the the year , and by the estates of this land , and many times thereafter , solemnlie and universally renewed , both by our church and state , doth clearly exclude prelacie . the passages thereof pleaded against prelacie , and wherein our obligation lyes , are these . . in general , wee professe to believe the word of god to be the onlie rule , the gospel contained therein to be gods undoubted truth , as then received in this land & maintained by sundrie reformed kirks & states , chiefly by our own . whereupon we renounce all contrary doctrine , and especially all kind of papistrie in generall & particular heads , as confuted by the word of god and rejected by the kirk of scotland . . after a large enumeration of many points of poprie , disowned upon this ground and vowed against , as contrary unto the word of god , and the gospel of salvation contained therein . wee renounce the popes worldly monarchie , and wicked hierarchie , and whatever hath been brought into this church without , or against the word of god. . wee vow to joyne our selves to this reformed kirke in doctrine , faith , religion & discipline ; swearing by the great name of god to continue in obedience to the doctrine , and discipline of this kirke , and upon our eternall perill to maintaine and defend the same according to our vocation , and power , all the dayes of our life . now the obligation of this engadgement against prelacie is evident these wayes . . all doctrines contrary unto , or beside the word of god , are here rejected and disowned : all doctrines contrary to the simplicity of the gospel , recived and believed by the church of scotland , and whatever hath been brought into this church without or against gods word . but so it is that the present hierarchy is contrary unto the word of god , both in its diocesi●… and erastian mould , as hath been proved at large . and we heard that this church of scotland , since it received christianity , did stand for a long time under presbyterian government , and untill palladius was sent unto us from pope celestine , never knew a prelat , ergo , prelacie in its diocesian erastian mould is here abjured . . our prelacie is condemned in that clause of the popes wicked hierarchie , whereby the prelatick government is most clearly pointed at , which is evident thus . . that the government of the popish church is prelaticall : this man will not deny , it is by arch-bishops , bishops , primats deans &c : and it being distinct from his monarchie , for else the naming of his worldly monarchie had been enough : and moreover , it being ranked among these things which are brought into the church against the word of god , and into this church against her pure doctrine which was clearly the sense of it , that assemblies , and the body of this protestant church entertained ; assemblies declaring that the word [ bishop ] was not to be taken as in time of papistrie . and iohn knox ( whose sense and judgement herein was certanlie retained , and upon all occasions manifested by our reformers ) accounting prelacie to have quid commune cum antichristo . ergo , prelacie is here vowed against simpliciter and in it self considered . . if he grant a hierarchie to be here abjured , sure it must be abjured with the rest of the corruptions enumerat in that large list of them exhibited in this oath . now these are abjured in themselves simpliciter , as contrary unto the word of god and the doctrine of this kirke , ergo , so must a prelacie or hierarchie be in its self abjured under the same formalis ratio , as thus brought in , whither by the pope or any other . . this hierarchie is supposed in this oath to be contrary unto the discipline of this church , as well as the popish doctrine is therein supposed contrarie to her pure doctrine . now ( as we shall shew ) the discipline which this church then owned , was presbyterian . so that that discipline or hierarchie , which stands in opposition to presbyterian government , is here abjured : but so it is that prelacie ex se , & sua natura stands thus opposit unto it , ergo , by the hierarchie , all prelacy is abjured . . prelacy is abjured in that clause where we professe to joyne our selves to this reformed kirk in her discipline , as well as her doctrine , and vow and sweare adherence unto both . now that the discipline then owned by this church , was presbyterian government or discipline , is evident these wayes . . discipline by generall assemblies and synods having compleat parity of all ministers , with a joynt decisive suffrage , is presbyterian discipline ; but this was that discipline owned by our church : for her first nationall assembly ( compleatly presbyterial in its mould ) was in the year . after which time untill when this covenant was sworne , there were many assemblies exercising their power . , that is presbyterian discipline , which did judicially condemne prelacie as having no warrand in the word , and ownes no church officers as lawfull but pastours , doctors , elders and deacons . but so it is that this was the judiciall decision of our generall assemblies , long before this covenant ; for the first book of discipline , containing the basis of presbyterian government , was approved and subscribed by this church in the year . and the second book of discipline in anno . which two books compleatly overthrow prelacie , & layes down a mould of presbyterian government . and therafter in the assembly at dundie ( anno. . sess. . ) the office of a prelat was particularly condemned by a solemne act , and abolished as unlawfull , and void of scripture warrand , ordaining under paine of excommunication such as brooked the said office to lay it aside , as ane office to which they are not called of god , and cease from preaching and administring sacraments , under hazard of the same censure ; or using the office of a pastour till they receive admission [ de novo ] from the generall assemblie . now in the nationall covenant , this existent discipline being sworne to be maintained , who can say but that prelacie is most formallie abjured therein ; especially if it be considered , that in the same year this national covenant was sworn , at which timethese things were so fresh & recent . . that discipline which the takers and framers of this cov●…nant , at the taking of it , and in pursuance of its ends , did carry on and establish , that discipline it must needs include and engadge unto in their sense : but that was presbyterian-government . for ( to omit many preceeding discoveries heirof mentioned in the apology ) in the year . the assemblie after their judiciall declarator , that prelacie is contrary to the word of god , sent commissioners to the king to desire the establishment of the book of policie by ane act of council , untill a parliament were conveened ; and what this book of policie contained , we did already hint . then in this same year , the national covenant and confession is sworn by the king and council . in the assemblie . it is subscribed by all the members , and the act of the assemblie at dundie explained . and it was again judicially declared that the church did thereby wholly condemne the estate of bishops as they were in scotland . at which very nick of time the confession of faith ( sworn before in the year . ) is presented to the assemblie by the king and council , together with his letter to noblemen and gentlemen for erecting presbyteries compleatly through the nation , and dissolving prelacies , all the three , viz , both the king , the estates and the assemblie , fully agreeing in this judgement as to church government , and this oath for its maintenance . and according to this joynt authoritative determination of church and state , presbyteries were erected . likwise in this assemblie according to the forsaid joynt conclusion , the second book of discipline containing the mould of presbyterial government , and likewise this national covenant and oath for its perservation , are ( as the two great charters of our churches government and liberties ) insert into the churches records ad futuram rei memoriam , and that posterity might not be ignorant of the discipline sworn in that covenant . upon which , and many such like grounds , the assemblie did again judicially declare this sense of this national oath , which accordingly was received with ane expresse application to prelacy , and the other corruptions attending it , and taken by the whole land with a full concurrence of the civil sanction and authoritie , anno. . the d . great engadgement pleaded against prelacie , is that of the solemne league and covenant : wherin we vow the preservation of the reformed religion of the church of scotland in doctrine , worship , discipline and government according to the word of god , and the example of the best reformed churches . in the second article , wee sweare the extirpation of poprie and prelacie , arch-bishops , bishops , their chancellours and commissaries &c. and all ecclesiasticall officers depending on that hierarchie — of whatever is found contrary to sound doctrine and the power of godliness . which engadgement hath been likwise taken by all rancks , by parliaments , assemblies , and the body of the people . now that the prelacie at this time established is abjured in this engadgement , is these wayes evident . . prelacie being razed in anno. . according to our national covenant , and ane engadgement being framed of adherence to the religion established in doctrine , worship , discipline and government , in opposition unto all innovations formerly introduced , and upon both grounds , presbyterian government , in its exact paritie being sett up , and judicially enacted , both by assemblie and parliament : that the solemne league must needs strike against prelacie , is in this apparent , because this league is clearlie referable to the great ends of the national covenant , as it stood then established , explained and sworne by this whole nation ; and therfor is ane accessorie engadgement , commensurat unto , and to be explained by the preceeding : and consequently none can doubt that it strikes against prelacie , and engadgeth to presbyterian government , who knowes how former engadgements stood . . the preservation of the doctrine , worship , discipline and goverment then existent in scotland , referring to the then establishment therof , in opposition to the former prelacie and all its corruptions ; it s evident that all sort of prelacie & whatever corruption in government is inconsistent with presbyterian simplicity and parity , is here abjured and covenanted against . as we engadge the preservation of the doctrine and worship as then reformed , from prelatick innovations , so likewise we sweare to preserve our churches ancient and pure discipline as it stood then recovered from prelatick encroachments . that discipline & government is here sworne unto , as the discipline and government of the church of scotland , which the church and state of scotland at this time established and owned : but so it is , that that was presbyterian government , then fully ratified both by church and state , ergo , the preservation of presbyterian government is sworne ; and by further consequence that government which was by church and state extirpate , as abjured in the nationall covenant , and contrary unto this presbyterian frame , was likwise abjured and covenanted against in this league . but such was prelacie , bishops , arch-bishops &c : ergo . again . . the great ground upon which our adversaries deny the national covenant to strike against prelacie , is , that they hold that the then existent discipline , to which in that oath we vow adherence as the discipline of this church , was not presbyterian government , & that king iames did not own it . ergo , ( by ane argument a contrariis , and ad hominem ) since its undenyable with them that de facto presbyterian government was now enacted , ratified , established and sett up , both by assemblies and king and parliament , that goverment we must stand oblidged unto by the solemn league , as the reformed discipline and government of this church , and contrarily that government which was then de facto by assemblies , king and parliament razed as inconsistent with presbyterian government , and as abjured in the nationall covenant , that government wee cannot deny , but the solemne league stricks against . but so it is that prelacie was at this time razed by assemblies , king and parliament , as inconsistent with the nationall covenant , and presbyterian government then established , ergo this solemne league stricks against prelacie . . the word preserve here used — and the expression of common enemies cleares this further : preserving ●…relates to that which one is in possession of , the common enemies of this possession , in the sense of all , both imposers and engadgers , are the prelats and their malignant agents , so that the holding fast of what was attained in point of reformation &c : presbyterian government in all its established priviledges against prelats , prelacie , and all the incroachements thereof , is here most evidently engadged unto . . that engadgement and oath which they who have set up prelacie in our church , did cassat and remove , as inconsistent therewith , that must needs , by their own confession strike against it : but so it is , that our parliament and rulers did wholly cassat this solemne league , in order to the establishing of prelacie . ergo , by their own confession it strikes against it . they cassat the nationall covenant onlie as interpreted against prelacie , supposing that it will not in its self strike against it , but the league they simply abjure , and disclaime its obligation as to a change of this prelacie : ergo they doe upon the mater acknowledge that it stricks against it . finaly , our adversaries doe grant that it strikes against bishops , arch-bishops , deans &c : that we are bound therby to extirpat such officers , though its onlie that specifick complex forme expressed in the second article , which they think is properlie abjured . but . is it not a prelacie inconsistent with presbyterian government ( which we engadge to preserve in the first article ) which wee abjure and engage to extirpat in the second , and under this formalis ratio , as thus inconsistent , in the sense and judgement of our church and state ( the imposers of the oath ) ? and are not bishops , arch-bishops , deans &c : contrary to presbyterian government , then in being ? . dare this man or any of that partie deny but that the former prelacie which we had in scotland was intended to be abjured by our church and state , and the imposers and renewers of this oath , and doe not all engagements bind according to the sense of imposers , in the judgement of casuists ? . is not our government now by two arch-bishops and twelve bishops ? have not these their deans , archdeacons , chanters & c ? . are not our prelats restored to all their pretended priviledges , taken from them by the parliament who imposed this oath ? nay redintegrat to a more absolute possession of pretended spirituall authority then ever any befor them possessed since our reformation ? . are we not engadged to extirpat all eeclesiastick officers depending upon that hierarchie , as we are engaged against whatsoever is contrary to sound doctrine and the power of godlinesse not in bulk onlie , but every thing sigillatim upon this ground , and formalis ratio ? and dare any of them deny that in the sense of imposers , a diocesian bishop or arch-bishop ( especially as their power now stands enlarged and qualified ) is contrary to sound doctrine , and the power of godlines ? dare he say that any of the imposers judged ane arch-bishop , or bishop , especially in such ane erastian mould as he is now , to be consistent with the word of god ? sure he were very impudent who would assert it . this being clear then , that these engadgements leavells against the present prelacie , let us point out next , their obliging force . this will be clear , if we consider these oaths . . in their forme or formalis ratio , or nature and essence . . in relation to their subject whom they affect . . in their mater and object . . their end and designe . . in their forme , and that either in relation to severall sorts of tyes included in them . or . the qualifiations of these tyes . for the . they are oaths wherin god is invocked as a witnesse of our sinceritie , and as a swift witness against us if we breake . the scripture is full in pointing at the sacred nature of oaths . the third command of that fiery law which gods own voice pronounced from heaven ; and which his finger wrote upon the tables , and which he commanded to be keept within the ark , is , thou shalt not take the name of the lord thy god in vaine , and with this severe certificat , that he will not hold them guiltlesse who thus profane his name . he threatens to be a swift witnesse against the false swearer . [ thou shalt performe to the lord thy oaths , ] is amongst the grand and morall precepts frequentlie inculcat in scripture . see levit : . . . . numb . . . psal. . . in this egagement the debt accrews to god , and the absolution consequentlie must have his speciall warrand . quia religio juramenti pertinet ad forum divinum . hence the scripture is full of instances of the lords dreadfull punishing the sin of perjurie , witnesse that of saul and zedekiah whereof afterward . now in both these engadgements , there is expresse mention made of swearing by , and unto god. . these engadgements are promises or promissory oaths , whererein we express our purpose , and resolution , as to important duties both to god and man , invocking himselfs as a witness of our sinceritie : we have opened our mouths to god , and to one another in reference to great and weighty duties , relating to the first and second table . o what strong bonds are promises , especially of this nature ; what conscience did even heathens make of them , where of instances are abundantly adduced in the apologie ( pag : , . &c. ) : these engadgements are vowes unto god , that is promises made to god in the things of god , such as publick and personall reformation : god here is not only invoked as a witness , but is the proper correlat and partie in this engagement , and o but it is a fearfull thing to fall into his hands , to be punished for the breach hereof . the scripture is full as to commands and precedents to pay and performe our vowes , see numb : : . . sam : , . ps. , . ecc : , . . . they are covenants , and that both with god and man , viz : engadgements to god for performance of duties revealed in his word , such as the people made , when upon the lawes promulgation , they said , whatsoever the lord commands we will doe , exod. . . cap. : , . deut. , . and , . and therefore are so often charged with breach of covenant in their after disobedience . we have engadged to god ( in these vowes ) speaking to us in his word from heaven , touching nationall and personall reformation . here is also a mutuall stipulation betwixt the nations , and with one another touching important duties of the d . table in relation to there mutuall rights . now , the scripture is full in pointing out the weight and importance of such engadgements , see ezek : . jos. : , . neh : : . jer : : . so that in these sacred bonds there is the tye of an oath , from the reverence we owe to god , whose name we must not take in vain . the obligation of a vow , from the homage and fealty we owe unto him , the strength of a promise , both to god and man , from the influence of truth and righteousnesse , all concurring to render the same sacred and inviolable . the binding force of these engadgements does further appear in their qualities , as . they were solemnly taken on : it s a maxime that the obligation grows ▪ with the solemnity of ane engadgement ; and the scripture aggregeth the breach from the solemnity , such as the cutting the ealfe in twain , and zedekiahs giving of the hand &c. for this imports deliberation and resolution in the engadgers , and renders the breach more scandalous and infamous . these oaths were taken by solemn assemblies , and parliaments , after conference , prayer , fasting &c. . these are holy and most weightie engagements in the great concerns of gods glory and our own salvation , the crown and kingdome of christ against anti-christ . . they are large and extensive , including duties of the whole word of god , all duties we are tyed to in his holy law . . they are universall engadgements , all were given up to god in them , representatives and members of church and state . . perpetuall and reall , as that betwixt david and ionathan . sam : : : : . that betwixt ioshua and the gibeonites , ioshua : , . and that covenant dent : : , . secondly the binding force of theseengadgements appears in the subject they affect , as first , our church in her representatives , and in their most publick capacity , the solemne assemblies in both nations . . state representatives & parliaments , thus all assurances are given , that either civil or ecclesiastick lawes can affoord , and the publick faith of church & state is plighted with inviolable tyes : so that they must stand while we have a church or state , in scotland ; both as men and as christians , as mmbers of church & state , under either a rereligious or civill consideration , we stand hereby inviolably engadged : and not only representatives but the incorporation of church and state are under the same . thirdly their binding force appears in the matter and object , . the immediatformall object is the word of god & the truths and duties therein contained , and whatever is contrary to sound doctrine , and the power of godlinesse , under that formalis ratio , is here abjured , the eternall truth of the gospell as holden out in the word , and received in this and reformed kirks being the grand rule in this engadgement , whatsoever is approved by it , is embraced , and what is condemned by it , is rejected under that notion . . the more remote or materiall object , are the publick , necessary , great and important truths and duties therein enumerat , both of the and table , and the errours and sins therein abjured : to the observation , faith and obedience of the one , and abhorrencie of the other , under the formentioned consideration as either consonant unto , or dissonant from gods eternall word and truth , we stand perpetually and inviolably oblidged : so that this oath hath ane objective , as well as subjective necessity contained therein , a necessity of the matter in its own nature , prior to the engadgement , as well as a necessity of performance flowing from the engadgement it self , which may take place in things indifferent . finaly the constantly obliging ends and scope of these engadgments , joyned with the importance of the matter subservient to these ends , further discover their inviolable obligaions . there is here both necessitas precepti , necessitas medij , & finis . the matter sworne to be performed , falls under divine precepts , the sins and evills abjured , falls under divine prohibitions , and these engadgements are both in respect of the matter it self , and as to the professed scope of the swearers and engadgers , levelled at continually obliging ends , such as gods glory , the advancing of christs kingdom , the publick good of church and state , the preservation and propagation of publick and personall reformation , truth , unity &c. now both these oaths and covenants are professedly entered into as perpetual engadgements , and in order to these great ends for ever to be promoted , as their tenor clearly holds out . if any say what is all to the speciall obligation for presbyterian government , and in opposition to prelacie●… ? the oath may be temporary or cassat and made void as to that point , though there be never so great duties otherwayes engadged unto therin . ans this particular engadgement in relation to the maintenance of presbyterian government , and in opposition to prelacie , runs along in the forementioned particulars . . it falls under the obligation of the oath , vow , promise , and covenant , and under the forementioned qualifications of solemnity , universality , and importance . again . the publick faith of church and state reaches this most evidently , and is engadged for it . and . as gods great ordinance holden out in his word , presbyterian government falls within the compass of the object of these oaths , and under that consideration is sworne to be maintained , and prelacie as contrary therunto is abjured , which contrariety hath been already cleaed . again presbyterian government is here engadged unto as subservient to these great ends mentioned , and prelacie is abjured as hindering the same , as both the word of god and experience hath convincingly discovered . chap. ii. the informers arguments against the abjuration of prelacy in the nationall covenant fully examined . some reasons of his against an oath in generall , or this oaths obligation upon the posterity , weighed . the apologeticall narration , and the assembly , vindicated . we come now to examine what this new absolver or pretended doubt-resolver , hath presented to us against the oblidging force of these great engadgments . the defence which he hath patcht up out of the survey of naphtali , and that pamphlet called the seasonable case , consists of . parts . . he denys that the bond of either the national , or solemne league and covenant , doth strike against the present prelacie . . upon supposall that the solemne league and covenant doth strike against it , he denys its obligation . in both points we shall examine his grounds and trace his method . i the doubter alledges that prelates are abjured in the covenant , so that none may warrantably owne the ministry of such as preach under them , as being perjured . to this consequence he repones nothing , but seems to admitt it , and therefore we need not speak unto it . only he quarrells with the antecedent & tells us that we would act more christian like , if we were sparing in judging another mans servants , who stand or fall to their own master . but the judging there forbidden , being a rash felfish judging of others in things indifferent , as meats or drinks , and ( as calvin paraphraseth the words ) de hominium factis pronunciare extra verbum dei de factis aliorum non licet statuere secundum nostram ipsius estimationem , sed ex verbo dei. that we are not to judge of mens practises by our own opinion , but according to the rule of the word , and not without its limits . telling us further , that iudicium quod a verbo sumitur , neque humanum est neque alienum that it is no human privat judgement which is drawn from the scriptures , the impertinent application of this passage & premised scripture to our case , which is a practicall disowning of palpable perjury , and turning away from such , whose instruction causeth to erre from the words of knowledge , is obviously evident . this is no judging without gods word , but according to it , to say that perjury is perjury , sin is sin . our informer by this new knack would take away all christian judgement of discretion , yea by this his wide glosse , all judiciall decisions whither civill or ecclesiastik . besides , is not his pamphlet a judging of another mans servants , ministers and people , as schismaticks and what not , for disowning curats upon the forementioned grounds . doth he not and all his party judge , despise , and persecute the people god , for that which he calls indifferent , and a disputable point , at the foot of the page . but to proceed , his doubter alledging [ that all stand bound against bishops in the covenants which doe abjure them ] he cryes out at , all bound ! as a paradox , and tells us that many ministers and people never took it , and asks if we think them bound . yes we think them bound as we do judge them bound in gods covenant ( deut : . ) who were not there , as well as these who were there , young and old , wives , little ones , from the hewer of wood , to the drawer of water . it seems this man either hath not read that chapt : or understands not the import of nationall compacts even among nations themselves ; which do certainlie oblidge all members in the incorporation , although not personally sworne by every individuall . will he say that no subject as a born subject oweth fealty and alledgeance to his majestie , but such as have personally sworn the oaths of supremacie or alledgeance . if so , then a man could not , be guilty of treason , which is certainly a breach of this fealty , unlesse he had personally sworn , which i know not who will assert . but the doubter alledging that it obligeth even the posterity , he tells us that this is a strange fancy , iuramentum being with casuists , vinculum personale , binding those that took it only , that accordingly the covenant sayes , [ we every one for ourselves ] and not [ for our selves and others ] — that the father who was against bishops , his swearing should not prelimit his sons judgement ( who is for them ) in a disputable point , or oblidge him to act contrary , to his judgment . ans : . that there are covenants and oaths reall and hereditary , as well as personal , is evident in scripture ; and if this man were not more led by fancy then truth he would not deny it , which is not only thus evident , but acknowledged also by casuists . was not that oath and covenant , deut : . made with them who were not there and belonging unto ( and by consequence engadging ) their seed for ever . deut : : , . moses tells the people emphatically that god made the covenant with them who were then alive , even that covenant at horeb , though they were all near dead with whom it was made . neh . . all entred into covenant but only some sealed it . was not that oath of josephs brethren anent the carrying up of his bones from egypt to canaan , the oath to the gibeonites , such as did reach and oblidge their posteritie ? so that oath betwixt david and jonathan . . sam : . . now that the nature of this oath is such , cannot be doubted , it being about matters of perpetuall and everlasting importance , which no time can alter , evacuat or limit , and having the publick faith of church and state interposed therin , by a vowand covenant with god and man over and above the oath : and likewise being in its nature promissory , in relation to duties , midses and ends perpetually necessary and oblidging , it is palpably evident that it is reall , and not personall only . . for that expression , every one for our selves , it is very impertinently here alleadged to exclude the posterity : for the end and motive of the oath before this is expressed to be , the glory of god , the advancement of christs kingdome , the happiness of the king and his posterity , the true publick liberty , safety of the kingdomes &c. wherin every ones private state is included ; which of necessity includes the posterity and designes the obligation for them . next , in the close of the first article , the posterity is expresly taken in , when the end and designe of the matters therin contained is said to be , that we and our posterity after us may live in faith and love &c : and in the close of the . article we engadge to endeavour that the kingdomes may remaine conjoined in a firme peace and union to all posterity : and therefor his negative inference viz : for our selves , and not for our posterity , is opposit unto the very sense , scope , and words of this oath : so that this clause is cleary referable unto the various capacities , conditions , and relations , wherein , in order to the work of god , the then engadgers stood . . his notion about prelimiting the son by the fathers engadgement , is a poore shift . for this might be objected against any nationall mutuall compact , in matters of a farr lower nature then this . this might have been objected against josuahs oath to the gibeonites . might not the posterity look upon it as a disputable point to keep unto them , and might not zedekiahs posterity look on it as a disputable point to keep that oath of his to the king of babylon ? i wonder if this man would think it ane unlawfull covenant and vow to engadge for prelacie as now constitute , and oblidge for our selves and posterity , that it shall stand in this posture . sure he will not deny the warrantableness of this , since he looks upon prelacie as the ancient apostolick frame , owned by the primitive church . but shall the sons judgement who is other wayes minded , be prelimited by the father , or els must he act contrary to his judgement ? let the informer see to this . if he say it s not a disputable point to hold the present prelacie , and that therefor the son is oblidged to informe his judgement and act rationally , the obligation to the dutie carrying in its bosom a prior obligation to know it : surely he must acknowledge that this is our case and answer as to the covenant ; and that consequently his objection is naught , and the horns of his horned argument are crooked , so that it pushes us with neither of them . we might also here tell him that a prelimitation as to practice , in many things not indispensably necessary : will fall under the fathers paternall power over children , witnesse that case of the rechabites : and that this will not in every thing inferre a prelimi , tation in judgment as to the object simpliciter : nay who knows no●… that the great morall precept [ honour thy father and thy mother ] imports a very extensive obligation upon children as such , in order to obedience to parents , and gives unto parents a large , and extensive authority hereanent . but shall the son be prelimit in his judgment anent all these , or act contrary to it ? so this objection ( in the informers sense , and according to his scope ) will blurre out a great part of the t . command . but what needs more , the matters here engadged unto , are important truths and dutys , not disputable points , as he and the rest of his adiaphorist latitudinarian party would make them : and therefor we are under perpetuall obligations to owne and mantaine the same . but if this man will abide a quere here , and a litle retortion of his notion further , thinks he it not hard to prelimit the faithfull ministery and professors of this nation , in their judgement about his disputable points of the present conformity , by so many laws and acts , or else oblidge them to act contrary to their judgement ? sure fathers have at least as great , if not a greater authority to limit their children , then the prelats and their party to prelimit the presbyterian ministers of this church . especially ( which is our advantage in this comparison ) the children being supposed under no previous contrary obligations to that which in this case the fathers put upon them in relation to prelacie , as the non-conformists are under counter obligations to that which is now demanded of them by their persequutors . mr crofton . ( in his analepsis , pag. . ) tells us that considering the covenant as made by the people of england , as a kingdom and a politicall body , professing the reformed religion , it looks like a nationall obligation , that the confluence of publick assent and authority by the people collectively and distributively considered , the accession of royall assent , makes it a publick and nationall covenant , binding all persons of the nation ( that sware , or sware not personally ) and our posterity after us , in their particular places , and all that shall succeed unto the publick places , and politick capacities of this kingdom , to preserve and pursue the things therein promised , so long as it remaines a kingdom , under one king , and in the profession of one reformed religion . he enforces this with the lord chief barons speech , to the condemned traytors at the old baylie [ you were bound to beare allegance to your king , yea though you may not have taken the oath of alleadgance your selves , yet yow were bound by the recogintion of king james and his posterity made at his first coming to the crown of this realme , by the whole parliament , being the whole collective body of the kindom ] hence he inferrs , that they and their posterity , must needs be bound , who themselves have [ universaly ] by the authority of such who were intrusted for them engadged the faith of the nation : for i see not ( saith he ) how they can give away our estates or take pardons in the name , and to the security of the nation if they may not in our name make oaths , promises , and covenants to bind us and our succeeding generations and posterities , in sense whereof i cannot but desire all that wish well to england to consider the covenant , the solemne league and covenant . so that with mr crofton it is an uncontrovertible point , that the obligation of this sacred oath reaches the posterity , which he makes good from the sense and pleading of the lord chief baron in the point of alledgance and fealty to his majesty which is the sentiment of all lawers , and of the law itself . so that what our informer calls ane odd fancy , appears to be a most solid truth , consonant both to scripture , reason and the law of nations . as for the next objection of his doubter anent the fathers oblidging for the child in baptism it is not our argument , nor is sutable to the state of this question , which is concerning a covenant taken for our seed al 's well as for our selves ; and if he acknowledge that the father binds not , in the name and room of the childe , then it toucheth not our point , for our question is about fathers taking on engadgements for themselves and their posterity . as for what the informer adds here , its good that he acknowledges that ane oblidging force flows from the binding mater in that baptismall covenant , and that the childs obligation is strengthened by his vow , which is enough in our case against him , since the matter of our covenants , and vows fall under divine precepts , to which the obligation of the oaths and vows is accessory . so that having sworne to keep these holy engadgements unto god , we must performe , and here he contradicts his forleader , the author ▪ of the seasonable case , who will have us either acknowledge the matter of the covenant indifferent , or not plead the force of an oath or vow as superadded to that which was duty before . the doubter next objects that having sworne against prelacie we must not any more dispute , or question the obligation , citing , prov : . . this objection he advantagiously for himself , but foolishly propones , that he may make way for some discourse ( forsooth ) upon this scripture . we acknowledge as well as he , that we are not forbidden to enquire into an oath and vow in what cases , and how farre it is binding . nay this is commanded , since we must both sweare and performe in iudgement , which requires a knowledge and inquiry as we saide before ; and when an oath of vow is found materialy unlawfull , and vinculum iniquitatis , it is no transgression of this precept to quite it . such an inquiry as is in order to the understanding and performance of this vow in faith , we will allow whither to young or old . only for what he sayes of many who were put to sweare at schools and colledges , and engadge in this covenant , who could not do it in judgement , it is a calumnie which he cannot justifie , all being exhorted and instructed therein who were come to years of discretion , so as to be in capacity to enter into this covenant , with judgement : and if lesser young ones present in congregations where it was sworne , did signifie a spontaneous consent , it was no more , then what israels litle ones did by their presence before the lord , deut : . well , but what is forbidden ehre to make inquiry ( saith he ) how the vow may be eluded . this is ingenuouslie saide , and hereby his own lips condemne him and all his party , who have been now for many years , racking their wits to finde out evasions how to elude this sacred vow . witnesse the many pamphlets on this subject since his majestie 's returne , and this mans among the rest . but the doubter alleading that upon enquiry we will finde our selves bound against prelacy both by the nationall & solemme league . he falls upon his impugnation first of the nationall covenant , telling us as touching it [ that the terme of the popes wicked hiearchy will not include prelacie , as the survey of naphtali fully proves ] well , let us hear these proofs . the first is because king iames and his counsel ( the imposers of that covenant , and the takers of it , anno ) did in anno : ratifie the agreement at leith , made betwixt the commissioners of the state and church anno . which was in favours of episcopacy . and would the king and counsell the next year have acted so contrary to it , if they had thought all episcopacy to be abjured therin ans. is this the great demonstration , which the survever , and he have drawen out to prove this point , this being nothing but the old musty store of the seasonable case , better propounded therein , then it s here . to this i say , first , it is a very weak or rather wilde proof to conclude that such a corruption as prelacie could not be imported in that expression , because the takers and imposers did some time after counteract and contradict their engadgement : must the sense of a promissory oath and covenant be measured by the after practice of engadgers ? sure he will not darre to admit this rule , and yet it s the very topick of his argument . i would but ask him , if we could clearly demonstrat from the words of this oath , and from this expression , that episcopacy is therein abjured , must he not grant that this argument taken from their after practice who took it , will signifie nothing , since it cannot stand good against the sense of the words , and the obligation natively resulting therefrom . sure he cannot deny this , else he will swallow monstrous absurdities . and therefor unlesse he can disprove our arguments , which do prove prelacie to be abjured in that oath , and by the words in their genuine sense , he must grant that this practicall argument will signifie nothing . . he might have found that the apologist outshoots the surveyer and him , as also the seasonable case in their own bow , and breaks this argument with a wedge of their own setting : for whereas they alledge that about a year or lesse after this covenant was imposed and taken , king james ratified that aggreement at leith . he retorts that at the assembly . which had declared prelacie utterly unlawfull , and without warrand in the word , the kings commissioner presented to them ( together with the covenant subscribed by the king ) a plot of presbyterys to be erected by him through the kingdom , together with his letter to noblemen and gentlemen to be assistant therein , and for dissolving prelacies , to make way for these judicatories made up of ministers and elders . hence ( saith he ) how could king james intend prelacy by this confession since the self same day ( a shorter time then half a year ) wherein this confession ( subscribed by him and his houshold ) was presented to be subscribed by the assembly , he presented a plot of presbyteries to be erected through the kingdom . now let our absolvers medium come in here , would king and counsell have acted so much for presbytery , and in opposition to prelacie , in that very day wherein this nationall covenant was presented by him , if he had not judged prelacie to be therein abjured , and presbyterie engaged unto . and ( if this assemblies carriage will have any weight in this argument ) would they have recorded this oath as the test and badge of this their nationall engagement , after they had immediatly before judicially declared against prelacie , if they had not looked upon it as abjured therin , and understood this oath in a sense opposit thereunto . the informers next reason is , that in their strivings with the king to get prelacie away , they never used this argument ; that it was abjured in the nationall covenan●… , which they would have done , had they thought it to be included in that expression , of [ the popes hierarchie . ] this , our informer hath very justly copied out of the seasonable case . what ? had the surveyer in all these pages which he cites , no new notions to furnish him with , that this proctor is still feeding on the old store . but to the matter , first , how ( i pray ) runs this argument , [ ministers pleaded not this obligation at that time with king james : ergo , there was no such meaning in the nationall covenant ] surely this is a wide consequence . . this is yet wider [ we know not of any such pleading at that time : ergo there was none ] besides , he might have found that the apollogist tells him out of petries hist : pag. . that mr. melvin in anno . writing to divines abroad anent our church , shews them that three years since , the discipline of this church was approved , sealed , and confirmed with profession of faith , subscription of hand , and religion of oath , by the king and every subject of every state particularly . and that ( pag ; . ) he shews that when some ministers ( anno ) were accused by the synod of lothian as to a designe of overturning the government , the synod presented the confession of faith to them , as containing ane abjuration of prelacie , and a vow for presbyterian government , and that mr. forbes one of the impannelled ministers for holding that meeting at aberdeen in anno . in his discourse to the gentlemen of the assize , shewed that they were bound by the nationall covenant to mantaine the discipline of the church , and having read it to them , he told them that they would be guilty of perjury , if for feare or flattery they discernd that to be treason which themselves had sworne and subscribed . who also desired the earle of dunbar to shew the king what followed upon the breach of the oath to the gibeonites , and that they feared the like should fall on him and his posterity . the seasonable case ( pag : . ) acknow ledges that ministers at that time lookt upon themselves as obliged against prelacy , by the national covenant , as well as we by the league , in plaine contradiction to this informer . as for that which he adds [ of beza's intention in writing against prelacie ] we spoke to it already upon the first dialogue . and seeing this man objects to us beza here again , we will offer to his consideration , beza his . epistle written to john knox , and dated at geneva , aprile . . wherein he sayes , this is the blessing of god that ye brought into scotland , together with the sownd doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good discipline — he obrests him to keep these two , since if the one be lost , the other cannot long continue — thereafter he imputes it to this cause , viz the want of this pure discipline , that the gospell is preached to many in judgement , not in mercy . then he adds , i would have thee ( my knox ) and the rest of the brethren remember ( which is now as befor our eyes ) that as the bishops brought in the papacie , so these false bishops the relicts of papacie , will bring epicurisme into the church . let them beware of this whoever wish the safety of the church : and seeing ye have once banished is out of scotland , receive it never again , albeit it doth flatter with the shew of retaining unity , whereby many of the best ancients were deceived . see petries hist. part . . pag. . the doubter next enquiring what is meant by the popes hierarchie . he answers , not all bishops , but these who actually depended upon the pope , and that all bishops can no more be understood , then reformed presbyters , who renounce their dependance upon him ; presbyters and deacons being a part of his hierarchie , as the council of trent determines . ans. this is already removed when we did shew that prelacy is here abjured simpliciter , and absoluty , abstracting from this dependance , it being here abjured as other corruptions are abjured , not mainly or only , because the pope brought them in ( as the assembly at glasgow in the year clears it in their explanatory act , and likewise the apollogist pag. . ) but as a corruption , ●…ex se & sua natura of its own nature , contrary to the word of god , and the pure received doctrine of this church . it is his wicked hierarchie as the rest of the corruptious therein enumerat , are called [ his ] such as invocation of saints , dedications of altars &c. because introduced by him , not to distinguish these corruptions , from a lawfull dedication of altars , worshipping of images &c. doth this man think that these reformers would have admitted such corruptions presented under another notion then the popes authority , and obtruded by this argument ; that their dependance upon him being broken off , they were no more to be accounted his corruptions ? ] or that they would have embraced extreme unction , or some other of his sacraments , and the inferiour orders of lectors , acoluthi , exorcists &c : upon some other consideration then his sacraments or orders ? surely he dare not assert this , and so the case is here . . as for his reason that otherwise all ministers and deacons should be abjured . it is very impertinent , because . ministers and deacons , are officers of divine appointment , so that the abuse being removed , this divine officer stands ; but prelacie is , exse , or of it self , contrary to the word of god , as we have proved . . the hierarchie is abjured in that covenant , as contrary to the then discipline of this church , but so are not presbyters and deacons . . we have proved that the hierarchie , and the speciall prerogatives which prelates arrogate to themselves , ar originaly papal , and they in a speciall manner are looked upon by him as his creatures . . as the papacy cannot subsist without prelacie , and any otherwayes then upon its shoulders , so neirher prelacie nor the papacy can consist with presbyterian government , and presbyters divine right and power . the doubter next objects [ that all bishops depend on the pope , citing appol : pag. . and that therefor all episcopacy is abjured in this oath . ] he answers , the apologie sayes they depend upon the pope , in esse & operari , but asks how he proves it , and tells us that to say it is so because the pope acknowledges they depend upon him alone , is a poor because , evident to any ordinary capacity , resolving this upon the popes [ ipse dixit ] like a papist , and gives the papists that advantage over protestant churches , that a bishop depends upon the popes supremacie , now and from the beginning , wherein he saith , protestants do oppose the pope and prove that his supremacy was contradicted by councils and fathers . anf : the silly impertinency of this new agent of the tottering cause , is here very evident , in thus reflecting upon that author , whose answers to these poor arguments of the seasonable case , he dare not touch . for that pamphleter alleging [ that prelates are not abjured in that covenant , but as they depend on the pope , as it abjures the five bastard sacraments , as he makes them sacraments , and that therefor the corruptions only of these offices which flow from him , are abjured , and as a part of his blasphemous priesthood . ] the apollogist taking this concession , inferrs thereupon , that if these offices be abjured as a part of his hierarchie , and as confirmed by , and depending upon him , then prelates are abjured , who depend upon him in esse & operári . the prelate as such being no officer of divine appointment , as the presbyter and deacon , which if they were , then this casuists argument would hold good , that we were to remove the corruption , and retain the institution and ordinance of god. but since we do suppose the office it●…self to be a corruption , and he hath not proved the contrary , his paralled as to the bastard sacraments is naught . and to clear this matter of fact that they are a part of the popes hierarchie , by the popes acknowledgement , that author cites peter-suave in his history of the council of trent , where the pope would not have it determined , whither prelats were iuris divini , lest they should not depend upon him after this as formerlie . now the question here being , whether the pope lookt upon prelates as a part of his hierarchie , as in the capacity of prelates : in order to the clearing of this other question depending betwixt this reverend author , and the author of the seasenable case , viz. whither our reformers intended to abjure prelats in that covenant , as a part of the popes hierarchie . to clear this matter of fact , what could be more pertinent then the popes own acknowledgement , and judiciall declarator ; that de facto they depend upon him , and areowned as parts of his hierarchie , is in this convincingly apparent . that de jure they have no divine warrand , this author supposed it as his principle , the contrary wherof neither that pamphleter , nor any other hath proved : so that the popes [ ipse dixit ] in this , is sufficient to prove this matter of fact . that he made not the popes , [ ipse dixit ] the rule to decide whither this officer be juris divini , or not , is in this convincingly evident ( and by consequence this mans obvious folly in imputing to him such ane assertion ) that he grants , that if this casuist had proved the prelate to be juris divini , and institute by christ or his apostles , then the abjuring [ of the popes wicked hierarchie ] , would import only the abjuring of [ the corruption of this officer ] , whose lawfull office might be still retained : but this casuist taking this for granted that he is so institute , and reasoning upon that supposition , the author had good ground , until his antagonist as the affirmer shouldpro vehis supposition , to hold fast his own principle viz , that the prelats episcopal being is papal : which is cleared by many of the learned from convincing testimonies . let this resolver read leo ( epist. . ) and swave ( tom. . pag. . of the council of trent , sess . . cap. . de sacram. ordinis ) where anathema is pronounced upon any that denyes prelates power of ordination . &c. over presbyters . i suppose he were alleging against a papist that some of the popish orders are essential pieces of his hierarchie , and should prove it by the popes acknowledgment and constitutions , would he think the papists rejoynder good , ergo , ye owne the popes authority , and make his , [ ipse dixit ] judge . say it were a question anent ths acoluthi or exorcists &c. whither they are a part of the popes hierarchie ? would he not think the popes acknowledgment and owning them for such , to be a sufficient argument to prove this ? since he supposeth ( and rationally ) that they have no other right either in esse , or operari . do not all our divines draw arguments from the pope and his councils acknowledgment , to prove their owning of many corruptions , and that they are properly theirs . but do they justifie the popes [ ipse dixit ] in proving this , or in this method of arguing ? since they do suppose aliunde , that they have no divine right , as the apologist in the point of prelacie rationally doth . . as for what he adds of protestant churchet , or prelates , their opposing the popes pretended right and supremacy hereanent , we say that they impugne his supremacy best , who lay an axe to its root [ prelacie ] . and to grant that prelacy is of its self a part of his hierarchie , will no more justify his supremacy , then pauls saying that the mysterie of iniquity was working in his time would do it . and al tho the first proestotes or bishops did not formally depend upon him , yet as a humane device they made way for him , and eatenus , are a part of his hierarchie , which the opposition of some bishops when he first attempted supremacy doth nothing invalidat . besides that the question here betwixt the apologist and that pamphleter , was about prelacie as it appeared befor the reformers in its then being and would , but not of the first proestotes or moderatours . what he adds here anent calvin [ his owning of a hierarchie , and pronouncing anathema upon them who would dissowne it , if cut off from its dependance upon the pope ] is answered already upon the . dialogue . he●…e i shall only adde , that if calvin in that passage , opposed unto the [ popish bishops ] such as take christ for their head , what curse will he not judge them worthy of , who owne and plead for such bishops as pretending to renounce the popes headship , take for their immediat head a civill pope , and make him as to all spirituall maters , a more absolute head then the pope himself . as for his argument from these ministers who reasoned with the doctors of aberdeen [ their declaring that the doctors might take the nationall covenant , and yet debate and vote in relation to episcopacie in the ensuing assembly ] i wonder what blurred this mans eyes , that citing pag. . of the apollogy , he could not look back , to pag. . where he might have found this argument of his master the author of the seasonable case answered , which this casuist drew from that pamphlet emitted anno . under the name of his majesties commissioner ; so that we have it here in the ●… concoction , and yet it is as raw as at the first . the answer in short is ( i remit it at length to his reading in that peice ) that it was not the nationall covenant it self that the doctors scrupled to subscribe , and consequently anent which that debate was stated betwixt the ministers and them , but the addition containing , the application to the present times , which as to prelacie was expressed thus [ a forbearing the approbation of the corruptions of the publick government of the church ] by this they thought they were expresly specifically bound against prelacie : this these ministers denyed , but never said that prelacie was not abjured in the nationall covenant it self , or the negative confession . let this absolver read the answers of the ministers , wherein this will be cleared . the doubter next objects [ that the decision of the assembly . put it out of doubt that prelacie was abjured in that covenant , and that all episcopacy was meant by the popes hierarchie ] . to which he answers . . that prelacie being of divine , or apostolick right , that decision is null from the beginning . ans. wheras he sayes he hath proved prelacie to be of divine or apostolik right , i will presume to say i have proved the contrary ; so that the covenant is so far from being null upon this ground , that it is rather an accessorie tye to disown a corruption , to the disowning wherof , wewere before by scripture grounds preoblidged . but passing this , he next alledges that it was more then that assembly could do to declare this . who so ? . ( sayth he ) how could they put a sense upon ane oath taken . years before , and few or none of the first takers alive , or if alive , few or none members of that assemblie ? how could they know that their exposition was according to the mind of the first imposers ? but why will this plageary tell us still over and over the arguments of the seasonable case , without noticing the answer therof already exhibit unto him ? did not the apologist tell him , that this reason supposeth the sense of that covenant to perish with the first framers . and whereas that casuist added , to make the argument stronger ( which this his disciple forgot ) that the oath being vinculum personale , they could not give the sense of dead men . to this the apologist answers , that there is also a vinculum reale , as this nationall oath was , and that it oblidging all the land , and the posterity , we were accordingly in order to performance , bound to search into its meaning , and that this was the proper work & duty of a general assembly . that that casuist himself acknowledged ( which this borrower should have noticed ) that this was the judgement of ministers concerning its sense when prelates were first obtruded upon this church , so that its true meaning from hand to hand was come to them , and that they were the more in tuto to judge of it . and whereas the argument of the seasonable case had a limitation in it which this man forgott , viz : [ unless that assembly could produce authentick evidences that this was the meaning of imposers ] the apologist told him that they did produce authentick expresse evidences , that such was the meaning of the first takers . i would know how this man comes to descant upon the sense of ancient writers in this pamphlet , and to determine anent sentences of private writers , dead severall centuries of years agoe ? he is very confident in fastning his glosses upon jerom's words . i trowe that author is dead more then . years agoe . and for as clear as his words are against the divine right of prelacie , yet this man thinks he is cock sure that this was not the meaning of jerom's words , which presbyrerians alledge . quis talia fando , temperet a risu . but the seasonable case goes on to object next ( and this resolver followes up at his heels . ) that all which that assembly produceth ( sess. . ) to prove this to be the meaning of that oath , amounts only to this , that the church about that time of taking the covenant , and also afterward , was labouring against bishops , but proves not that episcopacie was abjured in the words of the oath . now why would he not do his doubter such a small piece of justice , as to put into his mouth the large answer of the apollogist to this argument , from ( pag. . to . ) but this would have made him too stiffe a doubter for this resolver or informer : but had he nothing in the surveyer to resolve this ? well , the apollogist here tells him and his leaders in this argument , that the covenant supposeth a government then in being , to the defence of which it oblidgeth : that that government was not prelacie , but presbytery , he clears by a large induction of our assemblies acts and procedour , as the assembly . did before ; so that , that matter of fact being clear , there is no doubt but that the nationall covenant binds to defend and preserve presbyterian government then owned and existing ; even as its engadgement to defend the king must needs be understood of king james who was then reigning . that this was the government then existent and owned by this church , we cleared in short already , and need not here repeat it . but . this informer ( passing over a more plausible objection of his master the seasonable case ) enquires by what warr and that assembly could put upon others their sense of the covenant ; they might declare their own sense ( saith he ) which possibly was not right , but how could they oblidge others to their sense , who had taken it before , the first imposers having given them no such power . the apollogist here told him , that this assembly put no sense of their own upon any who took it either before or after , but as the representatives of this church gave a judiciall interpretation of it , and by authentick evidences made it appear , that this was the sense of the imposers , and of the church of scotland when it was taken , and that such as sware it before with an explicatory addition [ to forbear the approbation of prelacie , untill the assembly should try whither it was abjured in that oath ] did consequently commit this unto , and were accordingly depending upon the assembly to declare the meaning therof ; besides that the judicial interpretation of this nationall church her oath , did of right belong unto this her supreme judicatory as is said . here the doubter objects [ that those who took the covenant after it was thus sensed by the assembly , have abjured episcopacy ] . to this he answeres that the assembly did intend to put no other sense upon it , then the sense of the words , and of the first imposers . very true , but what then ? the first imposers having no such meaning ( sayth he ) as to abjure episcopacie , the assemblies ground failes , and their posterior meaning could not bind against the first meaning . this last is easily granted , but the great pinch lyes in this , how proves he that the first imposers never meaned it against episcopacie . this he sayes is already shewed , but where ? we must waite it seems for a new pamphlet to get an account of this great proofe . the doubter next alleadeth to purpose [ that we engadge our selves in that covenant to adhere to this church in doctrine , faith , religion and discipline , — and to continue in the doctrine and disciplin thereof , which is presbyterian discipline . ] to this he answers . that by discipline , cannot he meant presbyterian government . why so ? because ( saith he ) at the first imposing of the covenant there was no such government in scotland nor for a confiderable time after . ans. we have made it appear that episcopacie was judicially declared unlawfull , and that both the books of discipline were received , which overthrow prelacie , and asserts presbyterian discipline , before ever that covenant was taken ; and that at the very time of taking it the old mould of prelacies were dissolved , and presbyteries erected both by the king , and assembly . but how proves our informer that there was no such government in scotland at that time ? because ( saith he ) the king , for all ministers essayes to introduce presbytery , yet owned episcopacy . but how proves he this , that at the imposing of the covenant , he owned episcopacy ? did he not owne the assemblies power , and the power of synods ? presented he not to that assembly , a plot of presbytries , and his letter enjoyning their erection , & to dissolve prelacies , together with the subscribed covenant ? how did this own episcopacy ? let royalists take notice what an ingrained dissembler this man makes king james , in saying that he still owned episcopacy , when so palpably disowning it to the sense of all reasonable men . and if king james came all this length as to the introducing of presbytrie , surely ministers essayes with him for this end , were very effectuall . besides , it s a poor argument to prove that this protestant organick church was not at that time owning presbyterian government , or exercising it ( and by consequence that the discipline as then existent , sworne to be mantained in that oath , is not presbyterian ) to say that king james owned episcopacie . nay , in granting these essayes of ministers for presbytry , he grants that presbyterian government was owned . for sute i am what was their sense and endeavours as to presbyterian government from the beginning , the same were the sense and endeavours of the body of this protestant church . but his d answer to the premised objection of his doubter is ushered in with a therefor●… — what next ? therefor the government meant in it must be episcopacie , if any particular mode of government be understood . this is well stept out , a piece beyond his master the seasonable case , who hardly comes this length . the man that will let us episcopacie in this church at that time , as the government imbracd by her , must have odd prospectives , and of a like quality with these of our informer , which have descryed diocesian bishops in scripture . we heard that the seasonable case grants [ that ministers then lookt on themselves as oblidged against episcopacie , both by the nationall covenant , and by the word of god ] pray sir , be tender of these ministers reputation , were they so principled and still owning episcopacie too ? this is strange , yea and owning it and promising to defend it in this covenant . besides , how will he reconcil our churches labouring now against bishops , acknowledged by him pag. . with her practising episcopacy , which he asserts pag. . but his answer hath a proviso [ if any particular mode of government was understood . ] but why will this latetudinarian informer cast the mist of a hesitating [ if ] upon a clear and plaine truth ? strange ! speaks not the covenant of an existent frame of government embraced by this church ? what! were they embracing a proteus ? was it an existent individuum vagum , or materia prima , some embryon that had received yet no forme ? but how proves he that prelacie was sworne unto in that oath ? because ( saith he ) the year after , the king ratified the agreement at leith in favours of episcopacie . this we heard before , and did shew what an insignificant reason it is , from king james practice a year after , to inferre what is the sense and intendment of this oath , and the takers of it . a topick and reason which none who are solid and rational will admitt . yet the informer still beats upon this anvill . besides , the apollogist tells him ( pag. . ) that this treaty at leith , anno , was opposed and censured by the nationall assembly , the very next year ; so that this national church in her suprem judicatory , gave no consent unto , but opposed that treaty , and whatever recesses from her presbyterial government , were therin begun ; but this mans sqeemish eyes , stil overlooks what he cannot answer . now remark our informers profound and subtill reasoning in this point . king james did not abjure episcopacy in the nationall covenant , why so ? because the next year he acted for episcopacie . and when we allege that the government to which that covenant oblidgeth , was presbyterian government which was then existent ; he tells us that the government then existent was episcopall . and when he is put to the proofe of this paradox against such clear evidences , he just recurrs again and tells us ( for his proof ) that king james then acted for episcopacie ; fine circular reasoning this is , and the informer shall thus never want a medium , & knows exactly to answer the solidest argument against-him with turning , according to the souldiers dialect , asye were . but what is meant by [ discipline ] in that covenant ? the substantialls of it ( sayth he ) and necessary policie as exprest in the first dook of discipline , . cap. which is unalterable , tho particular formes ( as some think ) may be changed . but . why will this versatil informer bemist his reader what dark and generall expressions . whither means he the [ essential necessary policy , ] according to that phrase of the book , or a necessary policy exprest and asserted in that book ? if the first , i would ask him . . why condescends he not upon that essential and necessary policy , and gives no account of its nature and extent , as it is contradistinguished from that which is not necessary , but mutable . . if by substantials of government●… , he mean all church-officers of divine appointment , according to the scripture account of their qualifications , their authority , and its due exercise , with what sense or reason can he suppose , or any els , that this wil not determin a particular form , & cansubsist without it ? how can a particular form be more formaly and explicitly described then thus ? but , next , if by necessary policy , he understand the policy held out and asserted in that first book , i would ask him . . why excludes he the second book , which was at this time extant and received , and which doth in severall chapters viz. , , , . treat of the pastor , doctor , elder , and deacons office , which he will no doupt own as substantiall peeces of church-policy , being so clearly asserted in scripture . . why answers he not to the account & character of that first book given by the apoll : ( pag. . ) who tells him that it overthrowes prelacy in the establishing of church-sessions , the way of election and triall of ministers , and severall other things contrary to the episcopall method ; will he by this silence consent , that prelacy stands in opposition to the substantialls of church government , and the utterly necessary policy therof ? to a policy indeed unalterable ; ( to use his time phrase ) ? if he say , that he understands by this phrase , that policy which is necessary in either or both these books , but not the intir . policy delineated therin ; how will he prove that the covenant-obligation in the intention of the imposers , reaches the on and not the other ? next i would ask this informer , whither thinks he that particular forms of government are alterable , yea or not ? if not , how comes he to distinguish them in this , from the essentiall necessary policy which he cals unalterable ? if he think them alterable , why doth he not positively assert this , but presents this opininion as the thoughts of some only , and censurs stilling fleets opinion herin ( pag. . ) besides , if by [ substantials of government ] he unstand [ the disciplin asserted in that book , ] he justles and deals stroaks what his reverend father b. spotswood , in his character therof exhibit in his history , pag. . for first , he sayes it was framed in imitation of the government of the reformed church in geneva , which all know was presbyterian . dly . he sayes it it could not take effect as being but a dream . and did he call the [ substantialls of government ] but a dream , thinks this man ? surely either the bishop or our informer dreams . dly . he wisheth iohn knox had retained the old policy , and therefore in his sense this policy was distinct from prelacie . on the other hand the framers ( the ministry owneing it ) supplicat the parliament after it was drawn up for [ the restauration of the discipline of the ancient church , ] and for discharging the popes usurpation , and of all that discipline that did flow therefrom , as inconsistent with the discipline of the ancient church , and the disciplin contained in that book . how absurd is it to suppose that it was only substantialls which was at this time existent , and no particular forme ; it being a forme of government and the discipline of this church , which the covenant oblidges unto ; and the apologist as , well as the assembly . could have given him a large account and proof of a particular forme at this time existent . in a word , let us have all the substantialls of government , i. e. allchurch officers divinely appointed , with their due power and assemblies higher and lower , and it will quickly justle his prelacie to the door , and make him him and hisfathers feest he dint of the true church of scotland , her sword and censures for what they have done , if they repent not . chap. iii. the abjuration of prelacie in the solemne league and covenant , vindicat from the exceptions of this informer . also mr crofton and timorcus acquit of affoording any patrociny to his cause . dr sanderson stands in terms of contradiction to him in this point . but now this our oedipus and doubt resolver who hath acquit himself so dexterously in absolving us from the nationall covenant , marches up after the seasonable case , to try how he can play the absolver as to the solemne league . and his doubter making a wide step to the d . article [ wherein he allegeth bishops are abjured , and that protestant bishops are meant ] . to this he answers , that it s not every kinde of protestant bishops that is there intended , and that timorcus ( pag. , . ) holds that all episcopacy is not abjured , but that they could in england freely submit to the primitive episcopacy viz , the precedencie of one over the rest ; without whom nothing is ordinarly to be done in ordination and jurisdiction — that they assert its only the english kinde of prelacy ( expressed in the article for that end ) that is abjured , which we have not in scotland . that mr vines and gattaker assert , that its only that complex frame consisting of all the officers there mentioned , that is abjured — that the assembly of divines was reconcilable to moderate episcopacie , — — that timorcus holds that the english parliament & our commissioners were not against all episcopacy , ( citing likewise mr crofton pag. : . ) hence he concludeth that the english preshyterians would not cry out against conformists as guilty of perjury . ans. i. it is a very pityfull shift to measure our obligation in scotland against prelacy , by the d . article of the league , which relates to the church of england , wherein only that prelacy was existent . for since scotland , from the time of our reformation never had such a prelacie as the adversaries acknowledge , they must consequently grant that the prelacie which that article engadgeth to extirpat , is not solely or mainly the prelacie which we stand oblidged against in that covenant , but a prelacy inconsistent with presbyterian government ( and under that formall consideration ) which in the first article we are engadged to preserve . in order to which preservation of our reformed discipline from our own prelacie , the d article , which doth relate to the extirpation of prelacy in england and ireland , is subservient as a mean to its end . this is convincingly clear , for i. extirpation and preservation being opposite terms , and the last being made use of as to our church of scotland , must needs relate to presbyterian government as then established , in all its previledges , which clearly excludes the episcopacy formerly existent therein ; and the extirpation , and reformation ingadged to in the d . art. must relate to the then existent prelacy in england and ireland , and that by way of mids leading unto , and for execution of the ends of preserving our own established reformation , engadged unto in the first article . . we said already that our parliament did rescind all acts against our episcopacy , together with the solemne league , and restore prelats to the sole possession of church government under the king , declaring clearly that the preservation engadged unto in the first article , cannot consist with our prelacie . again , as this duty of extirpation is engadged unto in so far as is necessary in order to the preserving of our own established reformation , by this church principally vowed and intended , so that clause in the end of the d . article , viz. [ to extirpate whatsoever is found contrary to sound doctrine , and the power of godliness ] amounts both as to us and england , to such an extensive engadgement in opposition to prelacie , that it totally excludes it even in our adversaries mould , under this formalis ratio as thus opposit to sound doctrine &c. which hath been cleared upon the first dialogue . next , will this man deny that these officers , arch-bishops , bishops , deans , chapters , &c. are not in themselves and simply abjured in that d . article , or that the presbyterians in england would not disowne them as inconsistent with the covenant ? sayes he not that it is only a fixed presidency of order which they are for ? and is this all that arch-bishops and diocesian bishops do possess ? have we not in scotland arch-bishops , bishops , deans and are we not engadged to extirpat these in the d . article ? how then can he say that it is only that complex frame with all these officers which we are oblidged against . do not two remarkable clauses contradict this gloss ? i we engadgeto extirpate all ecclesiastick officers depending on that hierarchie , what ? is it only all in bulk , and not all and every one ? this were equivalent to such a wilde assertion , as if one should say that after the enumeration of these evills schism , heresie , profannesse , — which are thus summed up , whatsoever is contrary to sound doctrine and the power of godliness , this engadgement did only relate to all these evills complexly , and not to every one sigilatim or apart . . whatsoever is contrary to sound doctrine in our principles , is there abjured as i said : but such are bishops , arch-bishops , and i adde , whatsoever is inconsistent with our established reformation and with presbyterian government , is also here formally abjured . in the d place , timorcus is clearly against our informer , for in explaining what is that prelacy which is abjured , he distinguisheth a prelacie of jurisdiction , and of meer order . the prelacie of jurisdiction , he saith is twofold , the first is , whereby the bishop hath sole power of ordination and jurisdiction ( such as is our prelacy now in scotland ) in which government timorcus saith that ministers , do meet with the bishop only ex abundanti , to give him advice , which is all that our curats are allowed by law , as is said above , and scarce that . the d sort of prelacie he calls paternall , wherein the colledge of presbyters have a constant prelate or president , who must concurre with them ordinarly in ordination and acts of jurisdiction . he interprets the covenant expresly to strick against the prelate with sole power of ordination and jurisdiction ; which prelacy he calls popish even though the bishop admit presbyters to concurre with him in ordination and government . now let this man say , since timorcus ( whom he will not assert that these others divines do contradict in this point ) together with the parliament of england according to timorcus , do disowne such a prelacie as is here described , and interpret the covenant obligation as reaching the extirpation thereof , doth not this articlé of extirpation according to their sense , clearly reach and cut off the present prelacie of diocesian bishops and arch-bishops , obtruded upon this church ? can he deny that they have the sole power of ordination & jurisdiction , that all the power which curats have according to our law , is to give the bishops advice , yea and not that either , unlesse he judge them to be persons of known loyaltie and prudence . and surely if this precedency of meer order , here exprest , be the only primitive episcopacie , it is far short of what our informer pleads for , and will never come up to justifie the prelacie now existent . and if in the sense of timorcus , and the other divines mentioned , and in the sense of the imposers of that oath , the extirpation engadged unto , cuts off whatsoever is beyond this precedency of meer order ; it is incontrovertibly clear that even in their sense , the prelacie now existent is abjured . that mr. crofton , and the presbyterian covenanting partie in england according to him , are not reconcilable to our prelacie , nor the covenant in their sense , appears evidently by his pleadings for the covenant , against the oxford men and others . in his analepsis ( pag. . . ) he mentions a breviary of reasons to prove [ that the prelatical government in its formality is a plaine and clear papacie , and that a diocesan bishop , and ane universal metropolitan or pope differ only in degree and limites , not in kind ] citing , and approving of salmasius and beza's , calling episcopacie a step to the papacy ; so that the very office of a diocesian bishop as such , is as unlawfull as the papacie in mr croftons judgment , it being with him a part thereof . again ( pag. . ) whereas the oxford men plead [ that they cannot swear against episcopall government , which they conceive to be of divine or apostolick institution ] he chargth them and dr gauden , with sophistick concealment of the ratioformalis objecti , and not describing of episcopall government : and tells him that episcopall government may denominat a government , communi concilio presbyterorum , with a moderator or chaireman , ordinis causa , which he sayes is of divine institution , and exemplified act . . where bishop and presbyteter are terms synonimous denominating persons invested with the same office and authority . this he sayes the covenant strikes not against , and the prelacie which is abjured he describes to be a government wherein one person is advanced into a distinct order of ministrie above other ministers , and is invested with prince-like power over them , enjoying an authority peculiar to him eo nomine as bishop , of sole ordination and jurisdiction , unto whom all other his fellow ministers are subject , and must swear obedience to him &c. i wonder if our informer will deny this to be the characteristick of our present prelats , or affirme that they possess no more authority in church judicatories but a meer precedency , ordins causa , which is all the episcopacy which mr crofton holds that the scripture , and the covenant according therunto , will allow . thereafter , ( pag. . ) he tells these masters , that christ gave his disciples charge that they should not affect superiority one over another , or princely power over gods heritag●… ; and puts them to prove , that the office of the ministry , may in ordination be divided , or that there are more orders of the ministry then one ( which our informer still begs a supposition of ) viz. bishop or presbyter , or more officers in the church then elders and deacons appointed by christ , or his apostles by their apostolick authority . that the presbyter ( in whom are required the same qualifications , to whom is to be yeelded the same obedience , subjection andrespect , who recives the same ordination , and is charged with the same duty , and invested with the same power of feeding and governing the church of god , with the bishop , and none other ) is an order distinct from , and subject to the bishop , to be ruled by him , and not to exercise his office but by the bishops licence , and that the presbyter must swear obedience to the bishop as his ordinary . which are the grand postulata and topicks of all this mans reasoning in point of prelacy . the autitheses of which tenets we see mr crofton most evidently maintaines as the sense of the covenant in point of episcopacy ; he further describes ( pag : . and . ) the prelacy covenanted against , and anent which he challengeth these masters proof of a jus divinum , to be such wherein one minister or bishop doth stand charged with all the congregatious and pastors — — of a countie , or many counties making one di●…cess — who is by office bound to a pastoral correction and government of them — that these bishops may be subject to one metropolitan church and archbishop , to whom they shall swear obedience — adding , that if the word of god conclude such superiority , over the church in one kingdom , it will conclude a catholick superiority over the universall church , and advance the pope as warrantably above the archbishops , as the archbishops are above the bishops , and the bishops above the presbyters , these not being differences of kind , but degree . adding further , that no more is pleaded for prelats divine or apostolick right in the church of england , but what is pleaded by bellarmine , & the council of trent , for she papacie . now from what is said , i darre referre it is this informer himself , whither mr crofton doth not clearly disowne all the essentialls of our present prelacy , and hold it to be abjured in the covenant ; the office of our present bishops and arch-bishops being incontravertibly such as he here describes . and whither mr crofton holds not our prelacy , arch-prelacy , and metropolitan primacy , to stand upon the same basis with the papacy , and to be equally with it , excentrick to the scriptures ; and that he esteems consequently the bishops and arch-bishops ( which i hope he will not deny to be abjurd in the covenant ) to depend ( as such ) upon the pope as a part of his hierarchy . next ( pag. ) he sayes that it is not the first sort of episcopall government formerly described , wherein all ministers are invested with equal power and auhority or dignity , are all of the same order , and governe by common counsel , but the specificall prelacy last described , which presumes it self to be a hierarchie : so that with mr crofton our present prelacie falls within the denomination of the hierarchy abjured in the solemne league , and of the popes wicked hierarchie abjured in the nationall covenant — for he tells us in the preceeding page that none can deny that a quantenus ad omne , &c. he tells them moreover in that same pag. that had he lived in the churches of ephesus , antioch , phillippi , creet , or the seven churches of asia , invested with the same ministeriall authority which he then enjoyned , he might have stood up a peer to any bishops therein ; so that he esteemed no bishop there , but presbyters . besides ( pag. . ) he cites severall writers to prove that the authority and distinction of episcopall and archiepiscopall chaires & metropolitan primacies , owe their institution to the church of rome , or politick constitutions of princes . he tells us ( pag. . ) out of cartwright and whittaker — that the church in respect of christ its head ( not his vicar , or superiority of single prelats ) is a monarchy ; in respect of the ancients and pastors that governe in common ( all the presbytrie ) with like authority among themselves ( not a superiority over them ) it is an aristocracie , and in respect the people are not excluded , but have their interest , it is a democracy . the inserted parentheses are mr croftons ; and let any judge whither he assert not with these authors , a presbyterian frame of government opposit to diocesian bishops and arch-bishops . in his analepsis , in answer to dr gauden ( pag. . ) he charges him ( as before the oxford men ) with an uncertain proposall of the object , and the ratio formalis of the covenant obligation as to prelacy , under the general terme of episcopacie ( therein also las●…ing our informer for the same laxness and ambiguity ) telling them that by good demonstration [ bishop ] and [ presbyter ] have been asserted to be synonimous titles of church officers , and are found to have been so used in the primitive times of the church and of the fathers — adding , that the government of the church by its ministers — in their severall assemblies , with a moderator ordinis causa , to dispose and regulat what belongs to order — is the primitive episcopacie — which he grants to the doctor , that the covenant will not strike against — then ( pag. . and . ) he describes the episcopacy which the covenant strikes against . and pag. . summeth it up thus — that the covenant cannot be accomplisht by the removal of prelats pride &c. whilst the preeminence , prerogative , paternal power , and juridicall authority assumed by them as distinct from , and above all other ministers of the gospel , as the only immediat successors of the apostles ( so our informer makes them ) &c. — are continued . what will this oedipus answer to croftons assertion ? have not our prelats this preeminence above presbyters , as a distinct order from them ? and have they not a juridicall authority over them , by our law and practise , and his pleading too ? doth not mr crofton in terminis assert , that the covenant obligation can never be satisfied untill such be removed ? are they no more in church judicatores , but moderators and chairemen , set up ordinis causa to order the actions of the meeting ? doth not our law give them a negative voice in the meeting , and alloweth presbyters only to give them advice , if their lordships do judge them prudent and loyall . again , wheras the dr , ( pag. . ) did conclude that the hierarchy being dead , must rise in another qualitie . mr crofton tells him ( pag. . ) that if it arise according to the covenant , it must be in the establishment of congregational , classical , provincial and national assemblies or synods of church officers , communi consilio presbyterorum ( this phrase of jerome he frequentlie useth ) to debate and determine the affaires of the church , and exercise all acts of discipline and ecclesiastick power — each having a prefident to propone questions , gather suffrages &c. and no more . which mould of government , whither it would not smooth our prelacie to a compleat presbyterian parity , let the informer himself judge . it is incontrovertibly clear from these passages of crofton , that even in their sense whom our informer alleges to stand on his side , the present prelacie is abjured . finally , as for the authors after cited , and that declaration of the sense of the d article which he mentions , we say , as it is not clear ( nay the contrary is evident ) that such proposals in explication of that article , were either mad or approven by all , or the soundest presbyterians there present , so it is al 's evident that if prelacy even as by them reserved , be found contrary to sound droctrine , and the power of godliness , that article of exti●…pation doth most clearly and formally reach it . neither are we so much concerned in the problemarick glossings or disputes of any persons in england ( they not having tendered that oath unto us ) as in the obligation of this oath , and that of the nationall covenant lying upon us , to preserve our reformation as it stood then establisht . moreover this man would take dr sandersons advice here that an oath being stricti juris — the meaning is to be kept when clear from the words — but if it be doubtfull , every one is to take care that they indulge not their own affections and inclinations , or give way to too large a license of glossing , to the end they may with more ease loose themselves from the obligation , or give such a sense to others , or take it to themselves — as the unconcernd do see that the words will not bear , both for fear of perjury and ensnaring of others . thus he , de jur prom . praelect . . parag . . the doubter objects next [ that we are not concerned in the parliament of england sense , but in the sense of the church and state of scotland , who imposed the oath , and meant it against all sort of prelacie . ] to this he answers , that it being a common league of the three kingdoms , the meaning must be determined by all the three ; and that timorcus shews that the parliament of england their sense mas with concnrrence of our commissiners . ans. . we have already made it good , that giving the informer the advantage of the sense of the d . article which he alledges , it will notwithstanding clearly exclude our present prelacy . timorcus telling us expresly ( pag. . ) that the covenant , aperily oblidges against arch-bishops , bishops , deans &c. which termes he sayes are lyable to no ambiguity , and particularly against all such exercise of prelacie , as is by one single person , arrogating to himself sole and single power in ordination and jurisdiction . darre this man deny that our present prelates have this legall prerogative expresly allowed them by our lawes ? is not all church government to be managed by them with advice only of such of the clergie , as their lordships ( forsooth ) shall judge loyall ? so that the prelacie which timorcus and the english are for , is point blanck cross to the present hierarchie ; and the three nations sense of that article will ( as we have proved ) never be reconciled to his sense and pleading in this point . . we told him also that it is not the d . art. whereby mostly or principally our obligation against prelacy is to be measured , it being that which relates especially to england , where prelacy was then existent ; and whatever sense any there do put upon that article , yet they never offered to put any glosses upon our great engadgement to preserve our reformation then established , and never imagned nor offered the least limitation of our obligations both by the national covenant as then particularly applyed against prelacie , and likewise our obligation in the first part and article of the league , to preserve our establisht reformation , in doctrine , worship , discipline , and government , which consequently stands inviolable according to its native and necessary meaning , in contradiction to our prelacie or any prelacie whatsoever , as he dar not deny that this church and nation at the imposing did understand the same . our informer permits now his doubter to tell him [ that we are engadged to preserve the government of the church of scotland , which was presbyterian , and that therefor in the d . article we swear against all kinde of prelacie , prelacie and presbytery being inconsistent . ] to this he answers that if we are in the . article bound to maintain presbyterie , and in the d left at libertie for some kinde of prelacy , and with all if presbyterie and prelacie be inconsistent , then we have sworne contradictions , viz , to admit of no kinde of prelacie , and yet admit of some kinde of it . ans. . he hath it yet to prove that either we or england are left to a latitude ( according to the genuine sense of that article ) as to any prelacy , or whatever government else is inconsistent with presbyterian government , because , the generall oblidgements [ to endeavour a reformation according to the word of god — and to extirpat what ever is found contrarie to sound doctrine and the power of godliness ] will ( as i have said ) necessarily import , both as to us & them , ane engadgement against all kind of prelacy under this notion and upon this ground . . as for [ englands reserving a latitude for a proestos ] which he here alledges , timorcus will tell us ( out of doctor sanderson ) of this rule as to the interpretation of promissory oaths that tho it s granted that promissory imposed oaths must be interpret according to the sense of imposers , as our private oaths according to our sense , yet both these rules are to be limited , so that neither our private sense of our spontaneous oaths , nor yet the sense of those who impose oaths upon others , must be other then will comport , with the just signification of the words and phrases , in the oath , vow , or covenant , for this were to destroy [ saith he ] the simplicity necessary to every oath , and indeed not to interpret , but to coin ane oath or new obligation . now the obligation of both nations in this oath , is to endeavour reformation according to the word of god , and to extirpat whatever is contrary to sound doctrine and the power of godliness . if therefore a fixt moderator , or any supposed moderat mould of prelacy be found contrary thereunto , no mans glossings whatsoever , can ( according to this necessary rule ) prejudge the native import , signification , and extent of these generall clauses . in the d . place , his contradiction here imputed to us , is but his owne airie imagination , for it is not ad idem , and eodem modo . wherein he imagineth the contradiction to lye . our duty to preserve , and our obligation thereanent , being relative to the establisht government of the church of scotland , and the extirpation engadged unto , being relative to another nation and church , wherein that species of prelacy particularized in the article , was existent ; so that there is no liberty left for any kinde of prelacy in scotland ; and for englands reserving , i have told him that what ever glosses any may put upon that d . article , yet if the generall clauses and expressions mentioned will exclude all kinde of prelacie , their glosses will not comport with the simplicity and genuin sense of the oath , and therfor are not to be admitted . since if it can be made good from the scripture that all kinde of prelacy is unlawfull , dissonant to the divine rule , and repugnant to the power of godliness , the oath doth most clearly strike against it . mr crofton pag. . in answer to the author whom he calls dr featly's ghost , objecting that in the covenant , the church of scotland is set before the church of england , tells him that it is in relation to different acts , the reformed religion of scotland to be preserved , of england to be reformed ; that it is no solecism to put the factum before the fieri , to sweare the preservation of good acquired , before ane endeavour to obtain the same or better , to prefix the pattern to that which is to be therunto conformed . he adds , that his antagonist hath little reason to grudge that scotland should be propounded as a pattern of reformation to england , since beda reports that this nation did as first communicat the science of divine knowledge without grudge or envy unto the people of england , citing his eccles. hist. gent. ang. lib. . cap. . hence he infers , that it is no folecisin to propound us as a pattern of reformation , who had first obtained it , and from whom christianity it selfe was ar first transmitted to them . here let out informer informe himself , first , that in the sense of the english presbyterians , [ the preserving of our establisht reformation ] is that article wherin our obligation to presbyterian government is properly included ; and that the article of reformation yet in fieri , relates properly to england . . that they state a distinction betwixt preserving and reforming as distinct acts , the one relating to our reformation in scotland already obtaind , the other to that in england yet in fieri , wherin they check this mans blunt measuring our obligation against prelacie first and principally by the second article , and his denying our obligation to preserve pretbyterian government containd in the first , and his blunt confounding the obligation of the two articles , to give some shadduw of his fancyed contradiction which he would fasten upon us , viz. [ that we are bound against all episcopacie in the first article , and yet the second can admit of some . ] for as we have before answered , so mr crofton tells him here again , that the acts and objects are different . the preserving of the reformation , government and discipline of this church ( which we see he holds to be ptesbyterian government , according to our two books of discipline , and opposit to diocesan prelacie as such ) is a different act and object , from these of extirpating prelacie out of the church of england . and thirdly , that with mr crofton , and the english presbyterians , it is no such paradox as this man afterwards endeavours to perswade us , that the covenant obligeth them to reforme england according to our pattern , which we see they hold to be the scripture pattern . for mr crofton tells his adversary that our factum was to be their fieri , and our acquired good in point of government , the measure of their good to be obtaind , and that the good they were to obtain ( according to the covenant ) was the same with ours , and tells him in terminis and expresly , that our pattern is in the first article prefixed , to which they are to be conformed . from what we have said out of mr crofton touching his sense of the covenant , and the sense of the english presbyterians , who adhere thereunto , it is evident that it strikes against all prelacy including the priority and power of diocesan bishops and arch-bishops ; that prelacy disputed against by gerson bucer in his dissertations de gub. eccl . didoclavius in his altare damascenum . cartwrights exceptions . paul baines his diocesans tryall . smectymnuus . mr pryn in his publick and positive challenge for th●… unbishop●…g of timothy and titus , cited by crofton , pag. . as unanswerable pieces . yea all bishops whose office and authority is such as mr crofton ( to use his own expression ) might not stand up a peer to them in officiall power , tho a simple presbyter ; so that our informer is quite out in telling us that in their sense the covenant is reconcilable to our prelacy , and strikes only against that of england . again , mr crofton in the analepsis , ( pag. . ) answering the charge of ambiguity put upon that clause of [ the best reformed churches ] tells the masters of oxford , that the sense is [ in endeavouring the reformation of england , the word of god shall be our rule , and the best reformed churches our pattern . ] wherein he clearly asserts with us , that the obligation of the covenant , reaches the extirpation of whatever prelacie is found contrary to the word of god : but so it is that the apostolick churches ( as we shall finde mr crofton here assert ) owned no bishops but such as he might stand up a peer unto , so that the scripture rule , and by consequence the covenant according thereunto , strikes against , and cuts of all prelacy of diocesian bish : of whatever goverment doth admitt of any church officers , above presbyters . and in his sense they are oblidged to reduce englands prelacy or hierarchy , to a compleat presbyterian parity . the scripture makes ( with mr crofton ) the bishop and presbyter meerly synonima ; so that no prelacy wherein a distinction is admitted , can consist with the covenant in his judgment ; nor can any glossings of men prejudge this rule , and the obligation resulting from this clause to extirpate prelacy foot and branch . our informer might have seen this his notion further refuted by the author of that peice intituled [ the case of the accommodation examined , pag. . . ] who shews that in so farre as england had attained we might close with them in a particular oath , for extirpating an evill discovered , and yet for a further advance , rest upon the more general tyes so surely cautioned , till god should give further light — so that the engadgement of both parties expresly only to extirpat that species , did no way hinder the setting up of presbyterian government , and rejecting of all prelacy to be covenanted unto under the general provisions — that , it was aggreeable to truth and righteousness for us to concurre , with that church convinced of evills , but not so enlightened as to remedies , in covenanting against the evills in particular , and also to endeavour a reformation according to the word of god , and by vertue of this general oblidgement , become bound to make a more exact search anent the lawfullnes or unlawfullness of things , not so fully clear in the time of entering into the oath , and after the discovery to reject what seemed tolerable . so that no hesitation among them , doth hinder england and scotlands respective obligations to extirpate all episcopacy as contrary to that doctine which is according to godliness . what inconsistency will the informer shew us in this , that one nation vow adherence to its owne establishment in point of reformation and church government , and likewise vow assistance of another nation in the removal of a corruption therein , tho the removall will not amount to such a compleatness of reformation at first , as will be every way like unto this establishment , both nations being notwithstanding oblidged respective , under generall clauses to make this reformation compleat . the informer next tells us , that it is doubted by the learned , whither in the first article there be any obligation to maintain presbyterian government . his first reason is , because there is no express mention of presbyterian government therin , but only of our reformed religion in doctrine , worship , discipline , and government . ans. this reason of the seasonable case which he hath borrowed , is very insignificant . our church , after long wrestling being recovered from corruptions both in doctrine and worship , which prelates had introduced , and her discipline and government according to the scripture pattern set up , in presbyteries , synods , and assemblies , and all the priviledges of these her courts , authorized and establisht both by civill and ecclesiastick constitutions and laws , will any doubt ( but the sceptick who will dispute that snow is not white ) that the discipline then reformed and establisht , is in that oath sworn to be maintained . he may al 's well alledge that it is not the doctrine and worship then established , which we covenant to preserve , as to doubt of the government , since this reformation then established , takes in all the three together , and in the same sense . besides his master the seasonable casuist , grants that there was then in scotland no such officers , as are enumerate in the d article , but an establisht reformed government was then existent . now dare any of these new absolvers or resolvers say , that it was not presbyterian government , or that this was not the sense of the imposers of that oath . his d reason is , that independents took that covenant , and had a hand in wording that article , that it might not import any particular forme of government . — that the words import no one forme of government , but with this proviso , as reformed . the seasonable case said this already , to which the apologist returned answer that the government of this church at that time being presbyteriall ( as he acknowledged ) there could be no other government understood , then what was then existent , established and reformed . that to say indendepents understood it of their government , will no more reflect upon the covenant , then upon the scripture it self , which independents do alledge will plead for their government . next , i would ask this man , why may not the same insignificant quirk be also objected as to the doctrine , and worship , viz. that only the doctrine and worship with this proviso as reformed , but not the then established doctrine , and worship , is understood in that article , and so sectaries may lurk under this generall also . thus he may alledge that no engadgement or oath in relation to his majesties authority will binde , except his name and sirname be in it , because some may entertaine a chimera of their own under his majesties general titles . alas ! what ridiculous conceits are these . the doubter next objects [ that the english parliament , who together with our scots commissioners imposed that oath , did by [ the reformed government ] understand presbytrie which was then settled here , and that therefore we are to understand the oath in their sense who imposed it , whatever independents think . ] he answers , by denying that the english parliament understood the . article of presbyterian government , for then they would have thought themselves bound to reforme england according to our pattern , but on the contraire in anno they toid our commissioners , that they could never finde presbytrie necessary by any divine right , and charged them with superciliousness in judging that there is no other lawfull church government , but what they call so , and with misinterpreting the article anent church government . this the seasonable case also said before him , and this hungry casuist catches up his cibum praemansum , but could not see the answer returned to this in the apology . to this i say first , that the parliament of england tendered not that oath to us , nor is their sense therof , principally to be eyed by us , as in his mould of the objection and answer , he seems to suppose . the parliaments of both kingdomes imposed the oath upon their own subjects , framed by the consent of both according to their own condition , and exigence ; so that we are to look mainly to the procedour and sense of our church and state , for a discovery of the genuin sense and meaning of that oath . now it is most evident that the designe of our church and state in framing and imposing of this oath , was to establish and preserve our church government then in being , which , he who denyes to have been presbyterian , in its compleat formes , and courts , he may deny any thing . . we told him alreadie , that whatever defection or liberty of glossing any might be guilty of , yet the words and clauses of the covenant , as to that . article , are clear and abundantly significant , and will admit of no evasion . and in relation to the total extirpation of prelacie out of that church where it was existent , the d article , is as clear and convincing . and therefore whither they lookt upon themselves as oblidged to follow our pattern yea or not , we have proved that they stood oblidged , both by that particular enumeration in the article , and also in the more generall clauses mentioned , to extirpate prelacie root and branch . this man will make a meer proteus of oaths , if their sense and obligation must vary , turne ambulatory or ambiguous , according as men do shift or turne aside . we told him of dr sandersons rule , anent the import of the words of an oath , in their genuin sense in reference to its obligation , whatever liberty men may take to glosse , or interpret , which is the judgement of all sound casuists . . dare he say , that ever the parliament of england denyed , that de facto presbyterian government was compleatly established in the church of scotland , or will he make them so irrationall as to deny this necessary consequence , that therefore the . article of the covenant doth clearly oblidge this church to its preservation as the reformed government then existent ; and if his consequence cannot but be admitted , surely whither they looked on themselves as oblidged to follow our pattern yea or not they held no sense of this article contrary to our own sense , nor denyed our obligation to maintain our established presbyterian government . and besides , they never denyed their obligation to reforme the church of england according to the scripture pattern ; and that of the best reformed churches , in conformity to that pattern . and that the church of scotland , and other churches where presbyterian government was existent , were such , was and is the sense and acknowledgement of the reformed churches themselves , as from their confessions we have made appear . for confirming this further ( because the informer hath told us frequently of mrcrofton ) let us heare how he will bespeak him in this point . in that piece intituled [ the fastening of s peters fetters pag. . ] he tells the oxford men of the church of scotlands philadelphian purity — in delivering in writting , and excercising in practice that sincere manner of government whereby men are made partakers of salvation , acknowledged by mr brightman on apocalyps . and the apology to the doctors of oxford , and of beza's epistle to mr knox , exhorting him to hold fast that pure discipline which he had brought into scotland , together with the doctrine . and ( pag. . ) he cites the corpus confess . ( pag. . ) where the collector layes down this as the ground of that churches purity of doctrine , and years unity without schisme [ that the discipline of christ and his apostles , as it is prescribed in the word of god , was by litle and litle received , and according to that discipline , the government of the church disposed so near as might be ] which he prayes may be perpetually kept by the king & rulers of the church . these english non-conformists , beza , the author of the syntagma , in croftons sense , and himself together with them , thus clearly avouching presbyterian government , which mr knox introduced , to have been the government of this church since the reformation , and which king iames also owned . for after he hath told us in the same page of arundel , hutton , and matthews , three english arch-bishops , their approving the order of the church of scotland , he tells the same oxford men of the joy which king james profest in the assembly that he was born to be a king of the sincerest church in the world . again ( pag : . ) he makes mention of this churches two books of discipline , as the great badge and test of her government ; and in answere to the oxford mens exception against that article of the covenant , which binds to preserve the discipline and government of the church of scotland [ viz. that they were not concerned in , and had litle knowledge of that government ] he tells them , that he wonders how an university conversing in all books , could profess they had no knowledge of these books . so that in mr crostons sense and in the sense of the presbyterian covenanters in england , the government engadged unto in that article , is that platforme of presbyterian government contained in these books of discipline , which adversaries themselves do grant to comprehend an intire frame of presbyterian government . again ( pag. . ) he gathers from the tenor of the kings coronation oath at scone , that the royall assent was given unto presbyterian government in pursuance of the obligation of the solemne league and covenant , and that , in his majesties most publick capacity as king of great britain , france and ireland , for himself and successors : and asserting clearly the equity of the obligation , he asks the learned in law [ whither the royall assent by such expressions publickly made knowne ( as here it was unto acts and ordinances of parliament in his other dominions to be past here anent ) be not sufficient to make an act of parliament a perfect and compleat law by the equity of the statute . hen. . . &c. ] so that mr crofton clearly asserts our obligation to presbyterian government to be contained in the covenant , and to reach all his majesties dominions . for he tells us in the preceeding page , that to all such as apprehend the constitution of england to be merum imperium , wherein the king hath supremam majestatem , it is evident that his majesties ratifying the covenant thus , hath rendred it nationall . again timorcus ( pag. . ) asserts that the parliament who imposed the covenant ( anno . ) sent propositions to the king wherein was demanded the utter abolishing of episcopacie . which is point blanck cross to the character of that piece obtruded by the informer , and doth evidently demonstrat ( compared with these passages of mr crofton ) that the whole body of presbyterian covenanters in england , both imposers and takers , parliament and people , understood that article of presbyterian government . the doubter here poorly grants [ that england and scotland did not understand that article in the same sense , but alledgeth that since our church understood it of presbytry , we are bound to it in that sense . ] upon this he assumes , that it will not follow that we are bound to it in the sense of our church and state , but rather that in relation to government it is with out sense , since the imposers themselves were not aggreed as to its meaning . ans. we have already made it good , both from the sense and scope of the national covenant , the judicial interpretation and application of it to our former prelacie expres●…ie , the nations universall taking it so , and the authorizing thereof both by king and parliament , as well as by the recommendation of the assembly , from the total extirpation of prelacy , and setting up presbyterian government in all its courts , in consequence hereof , that that article of the solemne league which relates to the preservation of the then existent reformation in doctrine , worship , discipline , and government , cannot without extreme impudence be distorted to any other sense , then a preservation of the presbyterian government then existent . especially the league being framed and entered into by us , for our further security in relation to what we had attained . and this being the article framed by the church and state of scotland at that time , and this being also their scope and designe , discovered in their treaties with england , when that covenant was entered into , i dare appeal this mans conscience upon it , whither ever any demurre here anent , or any other sense of this article , was offered by the english when the nations first entered into this oath ? or whither , the imposers thereof in scotland , would have engaged in that league with the english , upon any other termes then these , and in this their sense of that . article . thinks the informer that if any such thing had been muttered in the first transaction of this business , that the english did not look upon the presbyterian government as the reformed government of this church , that the scots nation would have transacted with whem in this league ? nay , when ( as timorcus tells us ) it was debated branch by branch , phrase by phrase in the convention house , in the parliament , in the assembly of divines , was there ever such a notion as this of our informer started , that by the reformed government of the church of scotland , presbyterian government was not to be understood ? in a word , dare he deny that the godly conscientious ministers and people of england , did in the sense of this oath , and even in imitation of the scottish , or rather the scripture patterne , plead for , and had begun to set up presbyterian government , and are closs to their principles to this day . but he adds , that it is irrationall to say we are bound to it in the sense of the church and state of scotland , because they were but a part of the imposers and the least part. ans. i told him already that in relation to the engadgers in scotland they were the proper imposers , the authority of the respective rulers of both nations , in relation , to their own subjects being first and immediately to be lookt unto , and their sense & scope therein to be mainly eyed , and each nation being properly and immediatly judges , as to their own national end in this stipulation . thinks this man , that the then representatives of church and state , did eye any other end as to scotland , then the preservation of the reformation in doctrine , discipline , worship and government , as at that time therein establisht . moreover , the sense and scope of the article it self being convincingly inclusive of presbyterian government , it can admit of no other glosse without manifest distortion , and frustration of the imposers designe therein . next he tells us , that suppose presbytery were meant in the article , yet the d will admitt some episcopacie . what poor stuffe is this . suppose the article of extirpation relating only to england and ireland , would comport with some episcopacie ( which the informer hath not yet proved ) what hath that to do with scotland ? or how can that enervate our engadgement to preserve the reformation as then establisht in doctrine , worship , discipline , and government ? because in relation to the extirpating of englands prelacy after the reformation in scotland is compleated and sworn to , we are to bear with the english church in some remaines of prelacy , till god give further light , must we therfor be oblidged or allowed according to the sense and scope of this oath to corrupt or raze the fabrick of that establisht reformation , and bring in again prelacy into that church out of which it had been totally eradicate ? nay , this is too dull inadvertancie . as for what he adds that presbytery is not inconsistent with any kinde of prelacie . i answer that the presbytery establisht and sworn to be maintained in scotland , is , and beza is so farre from disowning this , that ( as we heard ) he exhorteth john knox to keep that church and house of god clean of prelacy , as he loved the simplicity of the gospel . chap. iv. the grounds , upon which the informer undertakes to prove that the obligation of the covenant ceaseth , although its oblidging force for the time past were supposed , examined at large . as also his reasoning upon numb . . wherein his begging of the question , his contradicting of dr sanderson and other casuists , and manifold inconsistencies are made appear . our informer having spent his master pieces , and the cheife products of his invention , or rather of those who have gone before him , upon this difficult task of reconciling the covenant to prelacy , doth next ( as a liberall bold disputer ) undertake to loose the covenant , even upon supposall of its pre-existent obligation against it . and therefore making his doubter tell him [ that he bears off the acknowledgement of anyobligation against episcopacie , either in the national , or solemne league , lest he fall under the charge of perjurie ] . in answer to this he will suppose that episcopacy is abjured in both covenants , and yet undertake to defend that they arenot perjured who now submit to prelacie . the doubter thinks this strange doctrine , and so do i. because [ to swear against episcopacie and yet acknowledge it is to do contrary to their oath . ] to this doubt he returns a large resolution , but still follows up the seasonable case closs , for fear of miscarrying . and first , he begins with a threefold partition , either prelacy ( saith he ) is an unalterable necessary government of divine or apostolick warrand , or it is sinfull and contrary to the apostolick government , or thirdly of a middle nature , neither commanded nor forbidden , but left to christian prudence as found expedient to be used or not . here i must stope him a little , and minde the reader , that we did upon the first dialogue , disprove this indifferent proteus-prelacie , as a monster to scripture , since the scripture condescending so far as to its institution of officers , ordinances , lawes , censures ; and ( as we heard himself acknowledge ) setting down all substantialls of church government , prelacie must of necessity be either consonant or dissonant therunto , and by consequence necessary or finfull , commanded or forbidden . so that he is to be limited to the first two , and any supposal anent the indifferencie of presacy , is but his petitio prnicipii ; and the gratification of his adversary for further clearing of this question : now proceed we . if it be the apostolick government derived from their times to all ages of the church , he hopes we will grant that no oath oblidges against it . this i willingly grant to him , but what then ? why , we must not cry out perjurie till what he hath offered on this head be solidly answered . let this bargaine stand , i hope i have made his scripturae pretences , appear to be vaine , and proven the contrariety of that prelacie now established , both to the scripture and pure antiquity , and till he hath answered what is offered upon this point , we may impute perjury to him by his own acknowledgment . what next , what if it be sinfull ? then he sayes we need not plead the covenant obligation . no ? may we not plead the covenant obligation against schisme , heresie , and profanness ? may not the oath of alledgance be pleaded against treason , because before this oath treason is a sin ? said he not already that the baptismall vow is a superadded obligation , though the matter it self doth binde ? did not the oath and covenant ( neh. . ) containe an abjuration of many sins , against which the people stood before preoblidged ? but he adds , its true a supervenient oath makes the obligation the stronger . right , why then may not we plead that which makes it stronger ? especially against this man and his fellows , who have such a mighty faculty of resolving and absolving all s peters fetters . sure they had need of double nets who would catch a proteus . then he tell us , that the ablest champions for presbytrie dar not assert episcopacie to be unlawfull . what champions are these that prove it to be contrary to scripture , and yet dar not assert it to be unlawfull ? sure they are very faint disputants . we heard that beza ( whom our informer will sure call a champion for presbytery ) called episcopacy dia●…olicall and the egg out of which antichrist was hatched . was not that near the march of calling it unlawfull ? but how will he now absolve us ? why , it must be indifferent , neither lawfull nor unlawful , and then the question is with him , if we could by our own oath , make it absolutely and in every case unlawfull , so that we can never after submit unto it . he adds , that we are mistaken if we think that an oath against a thing indifferent will in every case bind . here i shall only tell him that since all his resolving skill goes upon this supposition , he should have travelled to utopia with this resolution , since we do suppose and have proven prelacie to be unlawfull , and so are not in the least concerned in what he saith upon this point : since he is still arguing ex ignoratione elenchi . but let us see how he will absolve us upon this supposition , which he must in pity be gratified with , before he can draw forth his weapons . our informer still stricks hand , with the seasonable case and the surveyer , telling us first , that the oath ceases to bind , if the thing sworn against , be a matter wherein our superiours have power to command us , they by their authority given them of god , may require obedience of us in any thing lawfull , and so may in that particular , command us to do or use what we have sworn against , it being a thing in it self lawfull , and in this case our oath ceases to binde . ans. this simple notion , by our informer poorly propounded hath no taste in it , and cannot reach our case , even though he had won over that insuperable mountain of the unlawfullness of prelacy , and had proven , or his adversary had granted it , to be indifferent , for . his supposition runs thus . that episcopacy is indifferent to be used in the church or not as it shall be found expedient . now , i beseech him , who is the proper judge , what frame of church government best sutes her condition ? is not the church representative , to whom is intrusted the power of the keys ? by what warrand will he bring in the magistrate primo instanti to alter and set up church government as he thinks fit , even granting it were indifferent ? he sought at first but a grant that prelacy was indifferent , but ere he can produce one reason for his point , he must have a further grant of erastianisme , and that the magistrate is the proper competent immediat judge in matters ecclesiastick . who can stope the mouth of this hungry cause of his , that must have multiplied concessions of the adversary , and yet cannot subsist , but starves with its own weakness when all is done . for dly , although this were also granted , what will he say in this case , wherein the superiour hath bound and engadged himselfe with the same oaths , vows , and bonds that the subject is tyed with , and hath solemnly vowed to god against such a frame of government ? sure this will tye up his hands if we may beleeve the maxime asserted by dr sanderson and other casuists that juramentum tollit libertatem even in a thing indifferent . had we not the ratification of the nationall covenant with the band and explication against the scots prelacie , in plain parliament by king charles the first , under his hand writing ? did not the king who now is in the year and — , swear and subscribe both this oath , and the solemn league and covenant , and gave all imaginable assurances for upholding presbyterian government , and in opposition to prelacy ? suppose he had power to command in this matter , sure his commanding power is tyed up , when he hath vowed and open'd his mouth unto god , and lifted up his hand to the most high , that prelacy shall never be allow'd within his dominions , far less commanded . whatever power god hath given to magistrates over their subjects , sure he hath given them no power to loose themselves from his oath and vow upon them is . thirdly , it is too laxe a principle , to hold that in every thing , in it self indifferent , the magistrates power reaches to supercede or loose , the obligation of an oath or vow of the subject . for a subjects freedome and liberty , as in that capacity , and the magistrats authority , being coordinate , as the subjects liberty must not justle with the magistrat's lawfull command , suited to the ends of government , so neither must the command of the magistrate incroach upon this reserved liberty of the subject , who hath many things in his own power and without the reach of any lawfull command of the migistrate . a subject , and a slave , are quite distinct things . god restrained & set bounds to the power of kings , and magistrates whom he set over his people , so that they might not command such and such things . therefor in what things soever , the exercise of a subjects liberty , crosses not the designe and end of the magistrates power exprest in scripture , his vow is without the reach of the magistrates suspending or loosing power . naboth would not give ahab his vineyard , no not for money . what if a man in a parentall capacity , interpose a vow as to his childe in reference to some occupation or inheritance , which are supposed , before th●…s vow , to be things indifferent ? sure the magistrates suspending power will not reach this vow . this will be clear , if it be considered , that the preservation of the subjectes liberty , is one of the great ends of the magistates authority . the second case wherein the informer tellsus , that ane oath in things indifferent binds no●… , is when the thing sworn is so altered in its nature , that it becomes sinfull and cannot be lawfully performed . he tells us that casuists say , that cessat juramenti obligatio cum res non permanent in eodem statu ans. this other case generally byhim propounded here , shall be considered & spoken to , when we shall see how hereafter he explaines and applyes it . therefore we shall in this place dismiss it with one word , that prelacy is now the same , and worse thn formerly , and therfor the premised maxime cannot reach his conclusion in the least . his third case wherein he tells us , that the oath in things indifferent ceaseth to bind , is , when it is impeditivum majoris boni , which he sayes the seasonable case and the survey of naphtali , do apply to this oath . and how he applyes it we shall after hear , he tells us , they do prove ; that supposing episcopacie lawfull , though i●… were meant in the covenant , none should think themselves bound to stand out against it , our superiours having commanded us to obey and submit to that government . and that he solidly repells what is brought by the apologie or naphtali to the contrary . but how insignificantly either he , or these new casuists , do loose the covenant upon this pretence , hath already in part , and shall yet further appear . what a laxe adiaphorist is this , who by his new divinity , first takes this great duty of vowing or swearing quite away ; for , no oaths must be pleaded in things necessary , in this man's judgment , they canno in things that are sinfull or unlawfull have place , and so all the subject thereof must be things lawfull ; and for this , there needs no more to make all oaths and vows evanish , but a command from the superiour , and then they are gone . secondly , he makes the magistrat's posteriour and supervenient command , no●…only loose all his subjects from the obligation of what is lawfully sworn , but also himself from his personall oath : though he hath sworn and vowed never so deeply , he hath no more to do but to make a law against it , and then the oath , as impeditivum boni , ceasethto bind either himselfe or his subjects . thirdly , he makes all the reserved liberty of the subject ( which government is for preservation of ) a meer nullity and chimaera , so as this liberty it selfe , or any vow or oath in things which are properly within it's sphere , evanishes at every arbitrary command of the powers . hence a subjects liberty resolves into a meer nothing or slavery . fourthly , thus the judgement of all churches in brittain and ireland under this oath , must in relation to the expediency of this supposed lawfull episcopacy , and its present suitableness to her edification , be at the meer beck of this arbitrary command of the civill power , as the sole and proper judge of this matter . and so . first , the magistrate is not only the immediatjudge of all ecclesiastick government , or what is most suitable to the churches state and edification in point of government . but dly , all judgement of discretion is taken away from the people of god , in relation to this matter of so high importance , and their acting in faith consequently , in this supposed obedience . so that men are made absolutly lords over their consciences . yea dly , all regard to the eshewing the offence of the weak , and the scripture rules in relation to their scandal , and stumbling , are made void ; the meer command of the powers determining that matter , in the principles of this informer . yea moreover , all our christian libetry in things indifferent , which christ hath purchased with his precious blood , and which we are commanded so much to hold fast , is close swallowed up , so that both judgement & practise , in matters wherein god hath given a liberty , are tyed unto , and only regulable by , the arbitrary command of the powers : and what monstruous absurdities these are , the meanest capacity may judge . as for what he adds here , that an oath about matters not sinfull , is alwayes to be understood with this restriction , [ so long as lawfully i may ] which the matter thereof requires , because the taker is under prior and greater obligations ( viz obedience to his superiour and the like ) then that of the oath in a thing indifferent , and therefor when the prior obligation crosseth this latter of the oath , its obligation must cease . ans. this prior obligation the informer makes relative to the magistrats command interposing , which according to his laxe and unrestricted supposalls , makes all oaths no stronger then a threed touched with the fire , and when applyed to our case , is utterly impertinent , because ; first , there are things in their own nature indifferent , yet within the sphere of the subjects reserved liberty ; and consequently not within the reach of any lawfull command of the magistrat , nor of any anterior obligation , to that of the oath by further consequence ; and that the matters in debate are not such , he hath not proved . ly , the magistrate himselfe hath by his own oath ( in this case ) superseded and tyed up any right of commanding , which the informer may suppose he had . ly , upon both these grounds , the performance of this great engadgement , can never justle with any lawfull command of the magistrat . and by further consequence , ly , there is no greater or prior obligation in this case lying upon the swearer , from the magistrat's right , to breake or cut short the obligation of this vow . all which is yet further convincingly clear , if it be considered , that this great supposition of the lawfulnes or indifferency of prelacy ( which is the grand topick bearing the weight of his argumentation ) is but begged by him , and as an almes , given by his adversary . but the contrariety of episcopacy to the scripture , which we have alreadie proved , being once supposed , it followes , that there is an obligation prior to all oaths , lying both upon king and subjects for it's extirpation , but which is much more strengthened by the supervenient oaths and vows of god upon them , for this great end . the informer adds further , that our obligation to our superiours , is gods tye — our oath a knot of our own casting , and that when two duties at once seeme to require performance , and we cannot get them both satisfyed , the lesser should give way to the greater . ans. . the same god who hath enjoyn'd obedience to rulers , hath reserved the subjects liberty , and christian liberty , and by his authority salv'd and authorized oaths and vows which are within the compass of that reserv'd liberty , so the last knot is of gods casting as well as the first . and such alexander-like absolvers or cutters as our informer and his fellowes , will find that they are hewing at divine cords , when the curse due to perjury shall enter into their houses and soules , if they repent not . ly , hence in this case and question under debate , our obedience to the magistrat ( especially upon our true supposition of the unlawfullness of prelacy , and of the oath against it , lying upon the magistrat himself ) is sinfull ; and so the comparison is betwixt duty , and sin , not a greater and lesser duty , which this man must grant is ever to be preferred . and besides , the informers supposition , that this oath is a meer voluntary deed of our own , which had so full a ratification of the magistrates authority , is among the rest of his gratis supposita and beggings of the question , which we must send back to him with a lash , untill it be return'd with a due testimonall of better proof then of his ipse dixit . ly , even upon his own supposition , dr sanderson will tell him , that any law made against an oath , which is but spontaneous , if the law be alternative , to obey or suffer , the oath will bind against the active part , and oblige not to obey the power in that supervenient command or law , which is contrary even to the privat spontaneous oath , de iur promis . prel . sect. . but a fortiori much more will this oblige not to obey that law , if the oath be not only spontaneous , but hath been fortifyed by the legislative power , yea and vow of the superior himself , who pretends to loose it by his after-law . ly , whereas he alledges , gods putting us under the commands of the powers in this case , and his freind dr burnet in this argument , tells us that [ our oath being a voluntary deed of our own ( as he gratis supposeth with the informer ) cannot prejudge the commands of our superiours , which are gods own immediat commands . ] they should know ( as timorcus long since informed them chap. . sect . . ) that the topick of this argument being , the dominion of the superiour over the inferiour , if the command or law be the exercise of a dominion in things wherin he hath no dominion , the oath will bind against such lawes . this man and his fellows are still talking of the prior obligation of obedience to the magistrat , but they must know that the magistrats dominion in this point must be instructed by a patent from god the supreme legislator , before we can acknowledge it . and if our oath interferre with the exercise of a dominion which is without its due sphere , sure it interferres with no prior obligation which god hath lay'd upon us . even azorius ( mor. quest. l. . cap. . ) will tell him , that an oath will bind contra mores jure civili institutos , if the divine law be in any thing crossed thereby . nay , casuists , even such as abbas , silvester , azorius , molina , lessius , leyman , sanohes , swares , do grant . that an oath will bind against any civill law , if it oblige ad paenam non ad culpam necessario , to punishment , and not necessarly to sin . and further most of them admit the binding force of oaths against the laws or commands of superiours , ubi materia legibus opposita sine peccato fieri potest , where the matter of the oath , which is contrary to the lawes , may be performed without sin it being non contra jus naturale aut divinum , that is , not against the law of nature or the divine law. see timorcus ubi supra . ly , even putting episcopacie in the category of things indifferent , this oaths obligation against it , will countervaile & oversway our obligation to obey the magistrate , and submit to his laws , in such a case , wherin it is found inexpedient for the church , and particularlie for this church , as by its apparent dreadfull effects is evident ; such as the desolation and wasting of this church , the spreading of poperie and arminianism , the casting out of many of the godlie ministry , the fixed division therin , the endless confusions and broiles , and therby the wide door opened to all popish invasions &c. for since the magistrats simple command cannot determine what government is expedient or inexpedient for the church , this must be supposed that prelacie is best , before the command can be , so much as supposed lawfull , els the magistrat may injoyne an hundred oaths this year in such and such things as he calls expedient , and null them all the next year , though himself be engadged therin , upon pretence of inexpediency of the matter , because of occurring circumstances , which will make mad work of oaths , and hang them all at the magistrats sic volo sic jubeo , as to their obligation . it s true that the greater duty ( as is clear math. . . ) counter-balances the less , but i pray , shall the meer will and command of the power , determine the greater dutie ? and be the sole and supreme rule to determine the conscience , as to the expediency of a thing hic & nunc . and though ( as he sayes ) every positive precept oblidge not ad semper . yet he must acknowledge , first , that it oblidges semper , and though not as to the act , yet as to the eshewing the contrary therof . and secondly , to act semper , except when gods command superseds it , as to other duties in their seasons . so that till he clear this in the point of prelacie , and that the renouncing of our covenant , and presbyterian government at the magistrats command , is in our case the greatest duty , this rule makes against him . the doubter , as to his first rule , anent the authority of superiours interveening , objects , that its hard to say that mans authority can loose the oath of god , since in this case we must say , that we have opened our mouth unto god , and cannot go back ] . to this he answers . . that the law of god in the th command layes the first and primarie obligation upon us to obey our superiours , which command we cannot bind up our selves from obeying . ans. . the same god who gave that command , did by the third command oblidge both superiours and inferiours , to be a ware of taking his name in vain , and therfor not to presume to break their oaths and vows in any lawfull matter , unlesse insuch cases as himself the blest and supreme lawgiver , excepts ; which he hath not yet letten us see as to this oath , wherin both superiours and inferiours have entered , and therby oblidged themselves to god against what he pleads for . so that gods reserved supremacie , and dominion , which ( to use his own argument against him ) is the primarie and fundamentall tye , upon which this . command is bottomed , and according to which our obedience therto must be regulat , will cut short the obedience to the superiour in this case , wherin we cannot obey him in the lord , and without violating our fealty and alleadgeance to the god of gods , and wronging his suprem dominion . ly , in this same . command , god hath limited the power of superiours , and tied them under many bonds of duties to their subjects or inferiours , which , in none of their commands they must transgress , and if they do , their commands oblidge not inferiours to obey . now , that this loosing the obligation of these oaths is in our case an encroachment upon the subjects right and reserved libertie , as well as christian libertie , and an encroachment upon gods sovereign right , is above cleared . next he sayes , this were a way to frustrat the superiour of all obedience , and every man might pretend , i have sworn against such a thing commanded , therfor i cannot do it . thus privat persons might prelimit themselves from obeying in everie thing . ans. in our case there is no such hazard , for the superiour hath prelimit himself by his own oath , and this will not prelimit him upon such a pretence , from obedience in any thing that is lawfull , or which falls within the compass of his power as a magistrate and is suitable to the great ends of his power , to say , that he cannot arbitrarly loose people from a lawfull oath , sworn also by himself . but on the contrary , this pretended informer his doctrine herein prelimtes and cuts short subjects libertie , and christian libertie , and libertie of conscience , subjecting it , and all gods rules theranent , all scripture rules of expediency and edification , and all oaths and vows superadded to matters subordinat to these ends , unto the magistrats arbitrary disposal and laws , which is a prelimitation equally if not more dangerous . our informer in the next place for proof of this his doctrine , sends the doubter to numb . : where ( he sayes ) the husband or parent is vested with a power to null and make void the vow of the wife or daughter , and by proportion the king , who is pater patriae , hath the same authority . ans. it will be a harder task then this man can well mannage to bring in the king here within the compass of the father and husbands right , as to this absolving power . for first , the magistrats power is far different from the marital and parental , and the relation betwixt king and subject is nothing so strait , as betwixt husband and wife , parent and children , the one being natural , the other political , the one changeable , the other not . a man may chuse to live under what magistrat he pleases , but the woman cannot cast off her husband , nor the child shake off his relation and dutie to the father . besides , subjects set up their magistrats and limite them : but so it is not as to the marital and parental relations . the husbands authority flows not from the wife her donation , nor the parents from the children . so that a parallel argument can hardly be drawen from the power of husbands and parents , supposed in this text , in relation to oaths and vows of the children and wife , to that of the magistrat in relation to his subjects . ly , in the beginning of that chap. the lords way of laying down this great sanction touching vows , seems to exclude the magistrat from this absolving power . for after the propounding of the law touching the keeping of voluntary oaths and vows , viz. that the person vowing shall not break nor profane his word as the hebrew signifies , but do according to all that proceeds out of his mouth . . the case of the wife and the daughter not foris-familiat , is gods great and only exception ( exprest in the text ) from his own rule , and law , touching the strick observation of voluntarie lawfull vows . so that , the rule and law seems to reach all other cases , as to free vows , except only this . ly , in the beginning of the chap. we find that moses spoke this to the rulers and heads of the tribes , but the text is silent as to his applying of this exception anent the father and husbands power in absolving vows , unto these heads & rulers , which should have been especially intimat to them . hence it may be probaby concluded that the rule and law touching the observation of vows , stands fast in all other cases except these here expresly excluded , by the great lawgiver . so that ere his argument can reach us , he most give in sufficient proof that the magistrat stands vested with this power , and falls within the compass of this exception , in relation to his subjects . not to detain him here in tasking him to prove , that this judicial statute , as others of the like nature , doth belong unto the christian chùrch . but in the second place , granting that the magistrat is here meant , it will never speak home to his point , but much against him , for . the dominion of the superiour being the ground of this discharge , wherin the husband and parent have power , if the matter of our vow be found such as is excepted from the magistrats dominion , the informer must grant that this text will not reach our case . and supposing the matter , antecedaneously unto the vow , to fall under divine commands , this is evident beyond exception . but because he beggs our concession , that it was before indifferent , i adde , if it be within the limits of our reserved libertie as free subjects , or of our christian libertie , it s still on both grounds , beyond the reach of his dominion , and consequently excluded from this exception , and the vow must stand and oblidge according to the grand precept here set down ; so that a hundred discharges of the magistrat will never touch it . we heard him acknowledge , that by [ discipline of this church ] in the nationall covenant , the substantialls of government is understood , and that consequently it binds therunto ; so he must acknowledge that our solemn covenant will inviolably bind to this divine frame of government , & no earthlie power can loose therfrom , no more then from scripture institutions . and doctor featlie acknowledgeth that people may covenant , without their superiours , to fulfill gods law. now , give us all scripture church officers , and their rules of government , & prelacie shall be quickly gone , so that upon his concession that the national or solemn league do reach the substantialls of government , or what is necessary for the ends of government set down in scripture , it will amount to that which we plead for ; and he must grant it falls not under the magistrats dominion , and that his argument from this text is lost . dly , this dissent which looses the vow , must be both ane open dissent , and also presentlie in the verie day he heares of it . qui sero se noluisse significat putandus est aliquando voluisse . that is , he that declares a late dissent , may be presumed sometimes to have given his consent , saith dr sand. de jur . prom . this he cannot say as to our king. ly , it most be constant , the dissent suspending , but not loosing the obligation . the oblidging vertue being naturall , and inseparable to the vow ( as dr sand. tells us de jur . prom . pag. . sect. . ) when ever the consent comes , the obligation returns . now have not our king and rulers consented unto , and ratefied all our vows both in the nationall , and solemn league and covenant ? ly , this consent of the superiour once given , can never he retracted by a dissent again . whither it be before or after , he can never make it void , as the text doth clearlie hold out . see sand. . prel . . sect. . now have not both the nationall and solemn league , the consent & vows of all our superiours ratifying the same . so that this text every way pleads for the obligation therof ; for this their consent , once given , they can never revoke , far less their oath and vows , but the vows of the inferiours , are thereby rendered for ever valid ; as casuists in setting down these rules doe grant , so aquinas , filucius ( tract . cap. . ) azor. ( moral . inst . lib. . cap. . ) sanches ( lib. . cap. . ) amesius ( cas . lib. . cap. . quest. . ) sand. ( juram . prom. prel . . sect. . ) but the doubter objecting [ this consent and ratification of our superiours , which therefore they cannot make void . ] he answers , that by comparing the . and . verses it appears , that after the husband hath by silence confirm'd his wifes vow , yet he hath a power of voiding it again , and she is exonered of her vow , and bound to obey her husbands commands . ans. although this were granted ( as the text stands in clear contradiction to it ) that the husband might null the vow , after he hath confirmed it by a silence or tacit confirmation , yet it will not follow that his nulling power will hold , after he hath given not onlie a formall consent positive , but also solemnlie vowed and bound his soule to the lord , in the same vow , which is most evidentlie our case . have we not the solemn vows , subscriptions and oaths of both king and rulers , concurring with the vows of the subjects in this case ? how then shall they loose their own vows . ly , this wilde gloss is expresly cross to dr sanderson , and other casuists , their sense of this case and text as we heard , who hold that if once the superiour hath either tacitly or expressly , precedaniously or subsequently consented , he can never by his dissent again either discharge from the oath or ( so much as ) suspend the obligation of it . dr. sand. saith ( . prel . . sect. . ) it s a true rule , quod semel placuit amplius displicere non debet , what once in this case hath pleas'd the superiour , ought never to displease ; gods word declaring it established for ever . if he hath consented ( saith the dr ) either before or after , be can never afterwards take away its obligation . . he makes the text contradict it self , for ( ver . . ) upon the husbands tacit consent , and holding his peace in the day he heard his wifes vow , the lord declares that her vow shall stand , & the bond wherewith she bound her soule shall stand . and ( vers . . ) the husbands holding his peace , establishes her vows and confirms them . now then , god having declaire that the vow stands , is confirmd , and established as soule-bond upon their soules , by this consent tacit or expresse how shall it be null , and not stand , by ane after dissent ? sure [ to stand ] is here opposed unto [ not to stand ] upon the termes of the present open dissent in the day he heard of it , which is the onlie exception . that which god declares to be confirmed , and to stand , upon the father or husbands consent , admits of no nulling afterward by them ; but so it is , that the wife or daughters vow upon the first consent and ratefication , stands and is confirmed , as a soule-bond : ergo , it admits of no loosing by ane after dissent . i prove the major two wayes , . standing and confirming here are opposed , to nulling and making void . and ly , this would make more limitations then god makes , as to the loosing of the vow ; for there is no exception but that one , of the husbands open dissent , or the parents , in the day he hearts of it . this is the onlie exception from the rule in the d vers . anent the binding of the vow . but this mans gloss brings in another limitation cross to the very scope and express sense of the words viz. the husbands dissent , after he hath by a previous consent ratefied the vow . that god admits the vow to stand , upon this express or tacit consent , is evident in the text . as for the reason which he adds , viz. that the wife is under a prior obligation to obey her husband ; it is absurd and ridiculous , for will he carve ou●… ane obligation in this point beyond what god hath so expresly limit and declard . this were to give the husband a power , not over the wife onlie , but over god himself , and his express declarator . as for that clause ( ver . . ) that if he shall any wayes make them void , after he hath heard them , then he shall bear her iniquitie . what a wilde inference is it , from hence to conclude ane absolving power , in express contradiction to the text , and the limitations previoussie set down . to say that the vow cannot be loosed , unless the father or husband declare his dissent in the day he heares of it , and that if he hold his peace he hath confirmed it , and the bond and vow shall stand ; and yet that after all this , he may loose it by ane after dissent , is so plain a contradiction , that none can be plainer . if we will make the text then consistent with it self , the plain meaning is , that he shall bear her iniquitie , or the guilt which otherwise would have iven upon the wife or daughter , if not hindered in the performance . that the guilt and punishment of the non-performance shall ly upon him who hindered the same , doth clearlie import the non-performance of it self to be a guilt ( which contradicts his pleading and argument . ) but the poor votarie being hindered , it lyes upon the hinderer as i said . so that we strongly inferr from this , the binding force of the vow , since the lord terms the non-performance a guilt : as violent men hindring ministers to preach , shall bear their guilt and punishment , which otherwise they were exposed unto if neglecting this great work . all do know , what these scripture-phrases of bearing his judgement , bearing his iniquitie , being partakers of other mens sins , do import . which confirms this answer . his comments upon this phrase are verie vain [ first he shall bear her sin ( saith he ) if a guilt ] what is that ? bear a guilt , if a guilt , sure a repugnantia in adjecto . his next gloss makes the husband ane expiator of the guilt because she did her dutie in obeying him , who revoked-his confirmation upon just grounds . what , upon just grounds contrary to gods command ? this is ane odd exposition . doth god give the least warrand here to absolve and null the vow , after it is ratefied by his previous consent . mr. poole in his annotations renders thus the sense of this . verse [ after he hath heard them &c. ] and approved them by his silence from day to day , if now after that time spent , he shall upon further thoughts dislike and hinder it , which he ought not to do . her non-performance of her vow shall be imputed to him , not to her : where , as he doth clearly assert ( with us ) that her iniquity , mention'd in the close of the verse , is the iniquity of the non-performance of the vow , which is imputed unto the husband , so , that he ought not to hinder the votarie , or stop this performance after that he hath confirmed the vow by silence ; in plain contradiction to the informers phantastick glosses and inferences . wherin altho he pretend a concurrence of interpreters , expounding this verse of the husbands lawfull voiding of the wifes vows after his previous confirmation , yet he hath produced none of their names . the doubter enquires next how he applies his second rule , anent things sworn their not abiding in the same state , to the covenant . he answers , that upon supposition that prelacie is lawfull , and abjured in that oath , the great change now is , that prelats are again established , and submission to them commanded . so that we are now bound to obey authoritie herin , and not to keep the oath . and this is verie sutable to his large absolving glosses , which we have alreadie heard and refuted , and which is likewise removed by what we have said , anent the matter of this vow , which is not capable of any such absolving trade as is now set up . these mens plagiary faith and divinitie , makes all vows no stronger then straws . though the magistrats and subjects universallie vow , yet a law ( if the matter be not absolutlie necessarie , though never so expedient and edifying ) makes it ipso facto null and void . if he had letten us see any greater good , expediencie , or necessitie of prelacie , then in keeping this vow , he had spoken to the purpose . but this neither he nor any of his party will ever do . in a word this lax rule as here interpret by him , will inferr many absurdities , as . that the meer law looses the obligation of the vow and oath , though the matter therof falls not under the dominion of the ruler . which , ly , it doth not if it be either expedient or necessarie , and yet the meer law ( with him ) robs it either of expediency or necessity . and thus , dly , mans law stepps up above the divine law , authorizing the matter of the oath upon the forementioned grounds . ly , he makes the expediency of the law , and its being wholsome or no , cognoscible by no anterior or superiour rule , but its self , and the meer will and power of the magistrate , and to be obeyed upon that sole ground . ly , hence the obedience therof in faith , is excluded , and no acts of obedience can flow from spirituall knowledge . the doubter next objects [ that his oath against bishops had the first obligation , and therfor he cannot be loosed by the after law. ] to which he answers , that the th . command , and submission to the ordinance of man , had the first obligation , and that obedience to authoritie comes under the baptismall vow — that to say our oath will oblidge against the magistrats command to the contrary , will elude the express precept ecl. . . to obey the kings command in regard of the oath of god ans. this is nothing but what we have heard , repetitions ad nauseam , and still idem per idem . our obligation in the d command , not to take gods name in vain , and to keep and stand to all lawfull oaths , and vows , unless in cases which god himself excepts , is surly a verie arlie , and a baptismall obligation , prior to any law of the magistrat , and such as no authoritie and laws of men can evacuatand enervat ; and our obedience to the ordinance of man , or the higher and lower powers , being for the lords sake , that is upon the motive of his authoritie , doth infer , that we must not dare to cross his authority , under pretence of obedience to the powers , in breaking lawfull oaths and vows which he has commanded us to keep . sure no laws of men can supersed this obligation . that the oath under debate is such , hath been already made good , and needs not be here repeated . as for that of eccl. . . it makes clearlie against him ; the english annotations having upon that text , mentioned the mutuall tye , oath , and covenants betwixt king and subject , instancing . chron. . . do tell us that this is not only ane enforcement of the duty of subjects , but likewise , that the clause contains a limitation , by which our obedience to men is bounded : and thus they sense the precept , keep the kings command , yet so that thou do not violat thine oath and obedience due unto god. our service to the one ( say they ) must be such as will consist with our fealty to the other . we are bound to god and his service by oath and covenant , and no subordinat obedience to others , must make us forget our duty to him . which clearlie crosses this miss-informers scope who would perswade to perjurie and breach of covenant with god , upon pretence of fealty to the magistrat . mr poole in his annotations having told us that the first branch of the verse is not to be understood universally , but of such commands as do not crosse the commands of god , expones this oath of god mentioned in the second part of it , either of the oath we are under to keepe all gods laws , or the subordinat oath of fealty and allegiance . but adds , that this also may be understood , and is by learned interpreters taken , as a limitation of their obedience to kings , the words being thus rendred , as the hebrew ( faith he ) will very well bear , but according to the word of the oath of god , obey the kings commands , with this caution that they be agreeable and not contrary to the laws of god , which thou art obliged by thy own and thy parents oaths oft renewed , to observe in the first place . as for what he adds ( out of the grand case ) anent iesuites oath in rome to preach in england catholick doctrine , and of a law made in england against the same . it is , so palbablie impertinent and unsuteable to the point , that i wonder at the mans confidence in presenting to the world such poor trifling fopperies in so weightie a matter . dare he say that the matter of our vows , which our rulers themselves have taken , is in any measure like to this . nay , doth he not suppose the matte●… of this oath to be lawfull , he must then confess this instance to be most impertinent . but the knack is , that abstracting from the unlawfullness of the matter , it was declair'd , that ane oath cannot bind against a law , although the law be made even after the oath is taken . this was no doubt a lax determination , and such as he dare no●… himself subscribe unto in everie case ; what , an●… oath cannot bind against a law in universum , and simply ? what if the matter be necessarie , or falling under divine prescriptions or institutions ? what if convincingly expedient in its circumstances ? will thi●… law , yea and after the oath is taken , overrule th●… divine law determining the same ? well resolve●… mr. informer . you may go sell absolutions ano●… of a high rate . come we now to his third case , anent the oath hindring a greater good , then the performance it ill amount to and the dissolution therof upon that ground . this the doubter thinks [ will furnish people with a readie excuse to free themselves of oaths , by alledging that some greater good is hindered thereby . ] to this he answeres . that casuists admit this rule with these limitations viz. when that greater good is certain , and no otherwise attainable , but by the discharge of our oath , and a good to which we are pre-obliged before we took the oath . ans. we shall not much contend about these rules & limitations of this maxime in thesi , or in the generall , only i shall adde some more limitations here . that . this greater , certain , & no otherwise attainable good , must be such , not in our apprehension only , but according to the rule of the word , for otherwise we are just where we were as to the hazard of perjurie , if every mans [ thinks so ] , or the magistrats [ arbitrarie laws ] shall be the only rule to determine this , as this informer makes all resolve thereunto which he pretends in this case , in relation to that greater good , which he offers in breaking this oath . hence gregorius sayrus ( clav . reg . l. . cap. . n. . ) having determined that every man hath a power to commute ane oath for something better , is opposed by silvester and others , who say , that the pope must determine the good to be better . so rationall and consequent to their principles are even papists in this point . and must not protestants be ashamed to refuse this limitation , that the scripture ( with us the onlie , and supreme rule ) must determine this greater good . next , timorcus will tell him , that the oath thus irritat , must be onlie made to god , for if it be to our brother , and for his advantage , we must have his consent as necessarie towards the commutation . this he tells us , is agreed upon by casuists , as well as the other limitations . to these we adde dr. sand. rule ( de jur . prom . prel . . sect. . ) that , precise ob hoc quod videtur impeditivum majoris boni , obligandi vim non amittit . id est , that the oath loseth not its obliging force , meerly because it seems the bindrance of a greater good , unless other circumstances also concurr ( as usuallie there do ) which either evince it unlawfull , or not oblidging . his reason is because in all cases it is not true that everie one is oblidged to do what is best , he means , simpliciter , and abstracting from the present circumstances ) since this would open a flood-gate for all manner of perjury . as for that limitation ( presented with an especially as the main one ) anent the oaths hindering the greater good , to which we were preoblidged , which this man foists in , to make way for his nauseating repetition , anent the magistrats power , it may be alledged that it is not consistent with it self : for if we stood preobliged to this greater good , it renders the oath ab initio null , for the same cause on which it is loosed upon the prospect of that greater good . the greater obligation ( as he sayes ) still overruling the lesser , & ane oath in prejudice of a greater obligation , and contradictorie therto , can lay on no obligation , for so we might be under contradictorie obligations according to his way of reasoning about the magistrats power . [ i will have mercie and not sacrifice ] is one of his illustrating instances . so that the obligation of the oath , according to his reasoning in this matter , was like unto this inverted rule , viz. sacrifice and not mercie , and being such ab initio , it could not bind . i know ( as dr sand. saith ) that which is abstractedly and simplicer a greater good , may hic & nunc , and in such a complex case become the lesser , consideratis considerandis all circumstances taken in . but this he admits not , for he adds unto the known rule anent the greater and certain good in its time and circumstances , that other limitation anent the vower his being preobliged unto it , which can no otherwise be understood then in opposition to the obligation of the vow , unless this his added limitation be redundant , or non-sense . but dly , let us come to the assumption , what is that greater good , attainable in breaking this oath and vow rather then in keeping it . this he tells us is obedience to authority ( that 's the panacea curing allwounds the universall topick , and primum mobile ) avoiding of schisme , ministers serving god , in the work of the ministry to which they are called ; these he sayes are greater and better goods then adhering to the oath in a thing indifferent then he adds , that ministers should consider , whither is be better to lay aside their oath , then their ministerie . ( especiallie ane oath about a thing indifferent ) and incapacitat , or do that which by consequence incapacitates them for the ministerie — that ministers think that by their oath they are obliged not to continue in their stations , as matters now stand , and yet divines hold that the lesser duty gives place to the greater , as david did eat the shew bread rather then starve , paul and those with him , did cast their goods into the sea &c. in answer to this , we need not much enlarge , it being nothing but what is upon the matter already objected and answered . . if the oath , for its matter contain important duties falling under divine commands , and unalterable obligations , if prelacie be contrary unto divine prescriptions in point of government , & the disowning of it consequently be a standing necessarie duty ( which we do suppose and have proved , and he cannot disprove ) then this man himself will grant that all this tatle about the greater good in breaking the oath , is to no purpose . ly , say prelacie were but indifferent , yet upon the supposall of the greater expediencie of presbyterian government for this church then prelacie , and upon the certain supposition of all the rulers engadgement in this oath and vow to god against it , ( the first of which suppositions he hath not disproved , and the d he cannot deny ) it is certain , that both rulers and ruled their keeping the oath , is a far greater & more certain good , then their breaking it . ly , let dr sand. limitation here again come in viz. that the oath is not precisely loosed because it seems to contradict a greater good , unless other circumstances do also occurr , which either evince it to be unlawfull , or not oblidging , and that it s not true that in everie case we are bound to do what is best , that is unless omnibus pens●…is , and caeteris paribus , all circumstances duelie pondered , it be found best ; and then the question is whither it were best for rulers or ruled to keep this oath for these great ends which he mentions , than to break it . whither it be a greater good to keep a lawfull oath , though i suffer under authoritie levelling against it , or break it to please men ▪ or whither i shall chuse the evill of suffering or sinning ? ( for he hath not yet proved that the interposing of the rulers meer law or authoritie , will make this oath unlawfull , & we have shewed that casuists mantain the contrary . ) whither peace with god be a greater good in keeping his covenant , then peace with men and with the world in breaking it ? this question was soon resolved with elias . the children of israel have forsaken thy covenant — and i onlie am left &c. ly , this greater good , he acknowledges must be such , as is no otherwise att●…inable then by breaking the oath . hence the question will be , whither the gospel might not have been preached , schisme avoided , and god served in the ministerie of the word , by keeping this oath and covenant with him ? this man will come to a great height of impudence if he deny this . nay , if he deny that this good might have been thus beter obtain'd . he alledges we have now a great schisme by presbyterian ministers departing from their party , and he will not deny that many excellent preachers are laid aside , the magistra●… is displeas'd and disobeyed , all filled with confusion and disorder , poperie like to creep in &c. now , had not all this been eshewed by keeping our covenant with god ? the gospel had been preached by presbyterian minist●…rs , and he will not deny that all his party of conformists too , had keeped their ownstations , this schisme had been avoided , and the magistrat obeyed while commanding for god. so that this rule everie way makes against him . and in stead of obtaining a greater good by breach of covenant , we have lost the greatest good , the gospel and peace with god , and incurred much sin and miserie . i know he will say that he speaks upon the suposal of the rulers disowning the oath , and establishing prelacie . but then i urge him thus , . since he cannot but grant that the keeping of the oath , or holding fast presbyterian government , would have had the forementioned advantages following upon it , shall the meer pleasure of the rulers cast the ballance , and disprove its native tendencie sua natura towards the formentioned effects ? the matter of the oath is still of it self , or of its own nature , more productive of these good effects ; & consequently the keeping is to be preferd to breaking of it , which is attended with evils counterballancing these apparent good effects , which he imagins to attend this breach . ly , if the oath cannot be commuted or changed , but for a greater good , and all these good effects mentioned , might have been better , & more certainlie attaind , by keeping then breaking it , then the rulers commuting the oath , or altering or breaking of it , he must acknowledge to be sinfull upon his own ground . since they might have attaind these good effects of obedience , preaching the gospel , and unity , by keeping this oath , and might have more surelie and better eshewed the forementioned evils then by breaking it . and then , let him in the third place seriously consider , whither the rulers sin in commutting or breaking this oath , for neither a greater , nor more certain good , will warrand my breaking of the oath to follow them in that sinfull course ; and loose me from my obligation . ly , it will hence follow , that he playes the petty sophister here , in calling disobedience to the magistrat , in this one point of a sinfull command in relation to this oath , ( which on the formentioned grounds is proved sinfull ) a disobeying of authoritie . for he dare not say that disobeying a sinfull command can come under this character . and the true state of this question is not , whither it be a greater good , to obey the magistrat or keep ane oath ? but whither it is a greater good in this particular to obey him , in embracing abjur'd prelacie , or to stand to the oath ; and the issue of this is , whither it be best for the church of scotland to have or want prelats ? which , from what is said is soon determined . ly , what if these pretended good issues , be countervaild by greater evills : such as persecution of many thousands , godlie faithfull ministers and professors , laying waste gods heritage , blood , miserie , confusion , schisme , ( the godlie adherers to this oath , being without all question this pure church ) famine of the word &c. nay , according to dr sand. rule mentioned , where is the relaxation of all parties engadged in covenant one with another , as well as with god ? were not the churches of both nations nay in all the three kingdoms , engadged to one another in this oath ? now thinks he not that this prospect of a greater good in breaking this oath , should have been laid to the eye of the representative church in the three kingdoms , in order to the change of government . and should not all parties engadged in this covenant , have dispensed with it , and with one another in contemplation of this greater good , and for obtaining this better government ? thinks he that such a great question as this : what is this greater good in point of church government ? and that other question . whither such great and solemn oaths may be laid aside in order to the obtaining of it ? are finally decided by the magistrats law without the least owning the church representative ? and besides , he dare not say that all are bound to obey the magistrat in all things indifferent . is not subjection ( by the acknowledgement of most , and even of his master the surveyer ) different from active obedience . finally , as for what he sayes of ministers , the apologist told him , and his master the seasonable case , and i do tell him again , that god calls no man to preach the gospel by such ane unlawfull meane as perjurie and breach of covenant , and that in this case ministers suffering for truth , is a confirmation of the gospel phil. . . that in deserting and not preaching , they are meerly passive : being persecute for their integritie ; so the charge and guilt of not preaching lyes upon their persecutors . besides , the state of the question in truth , and in our principles importing a competition betwixt sin and suffering , and duty and sin , not a lesser and greater duty , the folly and impertinency of his instance , anent the lesser duty over-ruled by the greater ( exemplified by that , i will have mercy and not sacrifice , repeated here ad nauseam ) as also that instance of paul and those with him , their casting their goods in the sea &c , is most evident . the sin and perjurie of this course of conformitie , being our principle , which he cannot disprove , even though we should grant all his pleading here ( which goes but upon a begged supposition of prelacies indifferencie , and the indifferencie of the matter of the covenant ) what a flat folly is it , to tell us of preferring greater to lesser duties ? wheras with us the question and case is , anent ministers duty when the magistrat refuseth to admit to preach , but upon sinfull terms ; which one consideration makes all his tatle here evanish in wind . suppose the rulers of a land discharge all preaching , but upon the terms that ministers should commit some horrid act of wickedness , would this man admit any to plead as he doth for doing evill that good may come of it , and to tell what a weightie duty it is to preach the gospel , and that the lesser duty of forbearing that evill commanded , is overruld by the greater obligation to preach , &c. well , he and his partie ( like the pharisaik teachers , twixt whom and us he insinuats a comparison ) are sure blind informers and leaders , and may be set to learn better ( thou that teachest another teachest thou not self ; ) for they have vented such principles anent sacred oaths , as some heathens would be ashamed of , and which banishes all faith out of the world . for what he adds anent the rechabites , when he shal equiparat the matter of their vow , a thing meerly civil , relating to their abstinence from wine , and the manner of their dwelling , with the weighty and great duties of a covenant with god , for publick and personal reformation , and withal prove that hazart will equally plead for the laying aside of the last , as in some cases it may warrand a dispensing with some part of the first , the parallel shall be admitted , but till then , it must pass among the rest of the informers gratis dicta . the dutch annot . ( on jer. . . ) shew that ionadab probably put this ingadgment on his posterity , upon his foresight ( by a prophetick spirit ) of the judgments and desolations to come upon israel , in order to their inoffensive walk , and for inuring them to parsimony . and as for their dwelling at jerusalem in case of hazard they shew ( on . . v. ) that the rechabits , laid aside in this one thing their fathers command , because it was but a humane ordinance , which in obedience to the law of god , they might in some cases wave , which was also ionadabs intention , and acceptable to god. and that in giving this account to the prophet of their practise in reference to their dwelling now at jerusalem upon the assyrians invasion , they do shew that their fathers charge , and their vow was not to be extended to this case . so that in their sense there was no breach of the vow properly and strictly taken , but onely the laying aside of a part of a humane ordinance , in case of extreme hazart , and this according to the nature and designe of the vow it self , and the first institution therof . chap. v. the informers answers to our argument for the covenant obligation , taken from the oath to the gibeonites , and zedikiahs oath to the king of babylon , weighed . upon the first argument after a foolish traverse about the consonancy of the oath to the law of god , he yeelds the cause in granting that the oath did oblige the first takers , and their posterity . upon the second he begs the question and admits its chief scope and nerves . likewise his answer to psalm . . . his reflection on the assembly , and his argument offered by way of retortion anent our owning of comissaries though abjur'd in the covenant , largly scanned . thus we have seen into what a fascination and labyrinth of absurd inconsistent notions this new proctor hath involved himself , while endeavouring to loose these sacred bonds of our solemn vows and covenants with god , and that he hath run cross to the scripture , to cafuists , yea to himself , in this enterprise . we shal now proceed to examine what strength is in the remnant of his reasonings upon this head ; and how he acquits himself in his answers to some pregnant passages of scripture pleaded for the covenant . the first that follows in this dialogue is that remarkable transaction of joshua and israel with the gibeonites , largly and unanswerably pressed and improven by such as have written for thecovenant ; which this man thought he could not for very shame passe over ; but sure he had better done so , then to have made such a pitifull and superficiall return . well , let us hear it . the doubter now assaults him as to this notion anent the greater good in quiting the oath , with that instance of the oath to the gibeonites , [ whom god had commanded to make no peace with , but enjyond israel to root them out , to whom josua and the princes might have said , gods command looses us from our oath , and it will hinder a greater good , yet in that particular they rather dispensed with gods command , then with their oath ; the acceptablness wherof to god , appeard in his punishing saul a long time after for killing these gibeonites , to whose predecessors joshua & the princes had suorn . ] in answer to this , he runs out a great length anent that transaction , to infringe this argument . which i shall now examine . but before i enter upon this , i would premise two things , first , that this trifling informer hath so moulded our argument from this text as quite to divert it from its true channel and scope , which is to prove the oblidging force of ane oath or covenant ( lawful upon the matter ) both upon the takers , and their posterity , notwithstanding of many circumstantiall sinfull aberrations from the divine rule , in the manner of entring into it . as is most evident in this instance as i shal after shew . and this man could not be ignorant , that this text is thus improven by timorcus and others , who have written for the covenant , and this argument , and improvement of the text which he presents , is but a man of straw of his ownupsetting . secondly , that we are not concerned in order to the evincing the premised truth for the proof wherof we adduce this text , peremptorly to determine this question , whither this oath did contradict gods positive law , and how far any piece or circumstances of the divine precepts anent the destruction of the cannanites , making no leagues with them , justles with this covenant and oath , and are found over-ruled by its oblgation : for our argument stands good and intire , tho we abstract from any positive determination in this point . so that in tracing our informers extravagant discourse in answer to this objection of his own moulding , we shal rather discover the slippery grounds he walks upon , and the inconsistencies wherin he is involved by his answers , and confident assertion of the oaths conformity to the divine law , then positively to resolve and determine any thing in this debate , which this man hath no less ridiculously handled , then impertinently brought in . but to the point . first , he wonders that we make use of this argument to prove the obligation of our oath against bishops . but sure it is ane argument verie sutable , if ane oath into which joshua and all israel were cheated , ane oath to heathens , and which had at least-wise a verie apparent inconsistencie with gods command , to root out these canaanites , and not to pitie or spare them , is found so highly obligatorie , and even binding the posterity , how much more the nations covenanting with god , and with one another for publick and personall reformation . but he sayes , that we mistake this place . why so ? first , if we think ioshua was forbidden upon any termes to make a covenant with these canaanites , but to root them all out , and yet because of this oath spared them , then ( he sayes ) we run in a most wild and gross opinion . severe censure ! why so , what is that opinion ? that ane oath ( saith he ) can bind against a command of god , whither it be a morall or particular command , it s all one . so that as we said before , that ane oath can bind against commands of men in authority , now we go a greater length , in making them bind againste commands of god. but i answer , first , that there was a command of god to cut off these canaanites , without pitying or sparing them , i hope he will not deny , and if he do , it is easie to be produced , exo. . , . exo. . . deut. . . nay more , gods command herein was so peremptory , that where he appointed his people to tender peace to other cities , before they proceeded to destroy them , there is ane exception made ( as iackson observes upon joshua . . ) of the cities of canaan deut. . , . thus shalt thou do unto all the cities which are very far off from thee , which are not of the cities of these nations . but of the cities of the people which the lord thy god hath given thee for ane inheritance , thou shall save alive nothing that breatheth . to this place jackson points us to clear this matter . ly , it s as evident that these gibeonites had their saftie from this oath and covenant . for upon this we have the judgement of all the princes of the congregation , ( josh. . . ) in determining that question about their saftie , we have sworn unto them by the lord , therfor we may not touch them , because of the oath which we sware unto them . yea more , when many hundered yeares after , the injury of saul is mentioned in slaying them , the ground of their right to live and dwell among the lords people , rather then the other canaanites , is attributed expresly and solely to this oath ; . sam. . . now the gibeonites were not of israel but of the amorites , and the children of israel had sworn unto them , and saul sought to slay them , wherfor david said what shall i do for yow . now the command being so express to cutt them off , and upon the other hand , their saftie being first and last attributed so clearlie to the oath , that which this man calls a wilde and gross opinion , he must either impute to the scripture-account of this matter , or resolve and accommodat this difficulty , which he is ( in maintaining the scriptures authority ) oblidged unto as well as we . ly , that which he calls a wilde and gross opinion , is the judgement of learnd divines , particularly of jackson , who upon the twenty vers . of that of joshua , having moved this objection , that what the princes sware was against the express command of god , who had often enjoind to destroy all these canaanites . returns this answer . that though one oath or vow doth not bind men for doing of any thing that is absolutely unlawfull , yet in this case it was not so , because the charge which god gave for slaying the inhabitants of the land , was a particular command , and so far only to bind their consciences , as it might be obeyed without any breach of the morall law , as in rahabs case it is also evident . but , here they could not obey that command of god concerning their destroying all the inhabitants of canaan , without perjurie , which is against the law and light of nature — he adds , that their perjurie would have given great occasion to the enemies of gods people to blaspheme — so that ( saith he ) there lay a strong bond upon the consciences of the israelites , though they were deluded by the gibeonites . now i think the account of this difficulty exhibit unto us here by this learnd divine , may make him ashamed of his assertion in this point , & we may retort his objected absurditie thus , if the morall laws obligation in opposition to perjurie , stood against and counter-ballanced a particular command of god in this matter , much more will the force and obligation of ane oath , in a matter of far greater importance , stand good against any positive laws and statutes of men . and if even gods positive particular command , could in this case gound no dispensation with their oath , but god would rather dispense with the particular command , than with it , how much more absurd must he be , who pretends a dispensation with , and a nulling of , such selemn sacred oaths and vows to god as we are under , and in such weighty matters , upon the arbitrary commands of men , especially men under the same oaths themselves . in the premised distinction of mr jackson , the informer might have discovered the folly of his bold unrestricted assertion ; no oath can bind against a comand , no not a particular command . for jackson distinguishes ( which this man admits yea and positively asserts ) betwixt that which is simply and absolutely unlawfull , and that which is unlawful only upon the ground of a particular positive precept , which in some circumstantiat cases may-come to justle with the absolutly binding moral law , as in the instances adduced by the informer himself is evident . ly , his own rule anent the lesser obligation over-ruled by the greater or prior , will plead for this , and his instances , of mercie and not sacrifice , of paul and those with him , their casting the goods into the sea , davids eating the shew-bread to keep from starving , do confirme the answers above set down . for here particular positive precepts , are overruled by the greater and prior morall obligations of the th command anent self preservation . what absurditie then is there in this assertion , that the great morall precept of not taking gods name in vain , did over-rule a particular positive precept ? doth he not here see gods great morall commands ( in the premised instances ) binding against lesser positive precepts . and when he saith that whither the command be morall or particular which the oath binds against , all is one as to his fancied absurditie , he discovers ignorance , and inconsistency with himself , for in all his formentioned instances , moral precepts do overrule positive , particular and lesser precepts . and why shall not also the great morall command anent not taking gods name in vain , over-rule that positive and particular precept anent the staying of these gibeonites , and far more our solemn vows , the present statutes of men . sure , he will never be reconciled with himself here , or assigne a disparity . hence iackson having said that the bond of this oath lay strongly upon the consciences of the israelites to observe it , though they were deluded by these gibeonites , addeth that in this the rule holds good , i will have mercie and not sacrifice , and from his own argument concludes that which he here denyes . so that this case of the gibeonites ( according to jacksons solution of this difficulty , and that sense of this scripture followed by him and other learned divines ) strongly repells his rule , from the hindrance of a greater good to loose the covenant , especially since this greater good doth with him still resolve into obedience of mens laws . had not the israelites this ground more strongly to plead against the keeping of their oath to these gibeonits , since not only they were cheated into it ( and dolus aufert consensnm say casuists ) but it seemd to hinder a farr greater good viz , the obeying of gods express command to root them out ; yet joshua & the princes knew not this new knack for loosing oaths . but the interposing the sacred name of god in ane oath , was with them so weighty a matter , that it overruled all these pretences . thus we have seen how he acquits himself as to his first charge of [ a mistake of this place ] and that what he calls a gross and wilde opinion , is the sense of the scripture embraced by learnd divines and consonant to his own pleading ; so that in this charge he discovers too bold ignorance . what more hath he to say ? he tells us ly , that we are mistaken if we thank , that ioshua had no warrand to make peace with any of the canaanites , but was commanded without once treating with them , to root them all out : because in deut. . . he is commanded to proclaim peace indefinitly to any citie he came to fight with , the canaanites not excepted . ans. how can this man say that the canaanites are not excepted , from that offer of peace there injoyned , when as he doth not so much as offer to answer to these pregnant circumstances of the text , pleaded by iackson and others to prove the contrary . for , after the lord hath commanded them to proclaim peace to a city before they assauted it , there is ( verse . ) a limitation . thus shalt thou do unto all the cities which are very far off from thee , which are not of the cities of these nations ( viz : who were devoted to destruction ) therfor in the . vers . after the lord hath thus ridd marches , as to the canaanites they get this precept , but of the cities of these people which the lord thy god doth give thee for ane inheritance thou shalt save alive nothing that breatheth . can any restriction and exception be more peremptory ? and that we may know , who these are who are thus excepted from mercy , and from these offers of peace mentioned , the . ver . clears it . but thou shalt utterly destroy them , namely the hittites , and the amorites , the canaanites , and the perizites , the hivites and the iebusites , as the lord thy god hath commanded thee . this additional motive of gods command is here remarkably inserted ; which is the more remarkable if compared with the . of sam. . . the gibeonites were not of israel but of the amorites , and the children of israel had sworn to them . when the spirit of god , is reminding us of this story in pointing at sauls guilt , we are first told that they were of the amorites , a people devoted to destruction by gods command , but excepted from the rest that were destroyed , upon the ground of this oath , and upon this ground solely . jackson upon this passage , holds that the offer of peace , is not to be understood of any city of canaan upon these grounds , first , because they were expresly charged utterly to destroy the inhabitants of canaan , to the end they might dwell in their room and might not be ensnard by their dwelling among them ; and secondly , we do not read that ever joshua tendered peace to any of the cities , tho it be mentioned as a strange thing , and a signe of gods hardning their hearts , that never any of those people , did of their own accord crave peace , save the gibeonites josh. . . — yet we never find that there was peace profered them , and it seems that the gibeontes did therefore seek it by craft , because otherwise they saw it would not be granted them ; and dly , it is expresly noted as a fault in the israelites , judges . . that they put the canaanites to tribute , and did not utterly drive them out . hence he concludes , that this is only to be understood of such cities as they should besiege that were not of the land of canaan . and upon the . vers . thus shalt thou do unto all the cities which are very far off from thee , which are not of the cities of these nations , he adds , but these must neither have peace offered them , nor must their women and little ones and cattell be spared when their cities are taken by force ; for the following reason ( saith he ) doth manifestly exclude them from both these favours ( citing vers . . ) that they teach you not to do after all their abominations &c. sure it had become this magisteriall informer to ponder these reasons ere he had obtruded upon us his bold and inconsiderate assertions in this point . the dutch annot : on this . vers . expresly assert that the cities of the land of canaan are excluded from offers of peace , because the lord had commanded them to be banned ( that is devoted to destruction ) as is related in the sequel . mr poole upon this . vers . asserts that this seems to be understood not of the cities of the canaanites , as is manifest from vers . , , . who were under ane absolute sentence of utter destruction , ex. . , . deut . , . whence they are blam'd that made any peace or league with them , judges . . but of the cities either of other nations who injur'd or disturbed them , or commenced war against them , or aided their enemies , or oppressed their friends and allies or of the hebrews themselves , if they were guilty or abettors of idolatry or apostacy from god , or of sedition or rebellion against authority , or of giving protection and defence to capital offenders . citing gen. . judges . . sam. . the english annot . upon this . vers . do also assert that this offer of peace is not to be understood of the cities of canaan , for they were to be more severly dealt withal vers . , . and for shewing them more favour israel is blam'd judg. . . but of cities without the land of promise vers . so that our informer is here runnig crosse to the plain sense & scope of the text , and the current of interpreters . but he adds , that there was a difference betwixt these canaanites and the nations a far off in relation to this allowance of peace to them . first , it was to be upon the termes of relinquishing their idolatry , yeelding up their lands , and becoming servants . that therfor leagues with them are forbidden , they reserving their heathnish worship . but where will he shew us this restriction , or difference in scripture ? non est distinguendum ubi lex non distinguit . we have seen gods peremptory precepts to cut them off , to save alive none that breatheth of these excepted cities and nations . we find also peremptory commands to make no leagues with them , no not for civill commerce , as they might with other heathens afar off , exo. . , . — thou shalt make no covenant with them — they shall not dwell in thy land , as these gibeonites were permitted ; so exo. . . deut. . we have the same precepts renewed . now , where is this exception , as to these leagues ? it lyes upon him as the affirmer to prove and instruct this limitation , which he here affirms , out of the text . god who gives the law must himself also give the exception . and this man must be charged with malapert intruding into what he hath not seen , in presuming to put in his exceptions , unless he can instruct them , which yet he hath not done . i confess god who is above the law might allow an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in certain cases , especially such as this anent their oath , but looking to his own precept we find no such exception from it . ly ; he sayes , there was this difference betwixt them and other nations , that if they refused peace , they were to be worse dealt with then any other city that was not of the canaanites , because ( deut. . , . ) in ease of their refusal , nothing was to be saved alive while , other cities were but to lose the lives of the males only . vers . , , , . now , the violence which he offers here unto the text , is obvious to any that but reads it . for after that ( ver . . ) the lord hath laid down this law in generall , anent their proclaiming peace to a city before they assault it , and showen ( in the . ver . ) that if the city yeeld , they shall be tributaries — ( vers . , . ) god injoyns that if the city refuse peace , every male must be cut off — and ( ver . . ) the women , little ones , and the cattel must be saved , and its spoile taken . then ( vers . . ) to ridd marches , and to shew whom all these prescriptions relate unto , and whom not . the lord adds — thus shalt thou do unto all the cities which are very far off from thee which are not of the cities of these nations . and then ( as i said ) in relation to them the severe command followes ( . ver . ) but of the cities of these nations which the lord thy god gives thee , thou shall save alive nothing that breatheth . and that these excepted cities and people may be known they are particularly named as in above expressed . he sayes , in the case of their refusall , nothing was to be left alive , and they were to be worse deal ; with than others , who refused peace , who were to lose the males only . wheras the text appeares express , that the law anent offering peace , and dealing thus according as it was accepted or refused , did not belong to them at all , but that they are very clearly and peremptorly excepted from it . as for his long confused parenthesis here foisted in anent the difference betwixt the peace and a league , and that ioshua first made a league with the gibeonites , but knowing them to be canaanites-brake it , because contrary to the command of god ( citing josh. , , , . ) and meerly allowed them a peace . it is fl●…tly contradictory to the text , for ( vers . . ) it is said , he made peace with them and made a league with them ( and this league was ) to let them live , and the princes of the congregation sware unto them . lo here is the identity of the peace and league , and the designe and contents of it [ to let them live . ] the dutch annot . upon . v. [ the princes of the congregation sware to them ] tell us , that they ratified by oath that which joshua had promised them , viz. that they should remain alive . the english annot . in stating the question and difficulty concerning the contrariety of this transaction to gods command , express it thus , whither ioshua in making peace with them , and the princes in confirming it by oath , did lawfully or not . and speak to the lawfulness , or unlawfulness of both ioyntly without any distinction , but make no exception in the least of the league as if distinct from the peace confirmed by oath , which certainly in statingthe question they would have expresly excluded , had they imagined any such distinction . that joshua keept the peace and the league , and that this league & peace was to let them live , is accordingly set down in the same termes when the princes ratefied it ; and all along where the peace is mentioned , the oath ( and by consequence the league which was therby confirmed ) is proposed as its ground . they smote them not because they had sworn by the lord ( . vers . ) and ( vers . . ) the princes determine they must not touch them , because they had sworn to them . and ( . vers . ) we will let them live lest wrath be upon us because we have sworn unto them . and ( vers . . ) the princes said to the people let them live — as they had promised unto them . lo all along the oath is most consciencioussly observed , and that as accessory unto , and confirming this whole transaction , both the peace and league , the , scope and sum wherof is still expressed thus [ to let them live . ] as the text makes no distinction , betwixt the peace and league in this ratefication , so the intendment therof is never extended byond their life and saftie first or last . how then can this man say that joshua brake the league , since the termes therof were to let them live ( ver . . ) which is acknowledged by the princes & faithfully performed . the league and peace and oath here are still one , and fall under the same consideration as consonant , or dissonant to the command ; if the peace was contrary to the command so was the oath , and if the league was contrary to the command so was the oath also . for it is most evident , that the text speakes of the peace and league indiscriminatim or without distinction in relating this transaction , and of the oath as accessory both unto the one and the other ; so that the oath was unlawfull , if either the peace or league was unlawfull , and if either was broken the oath was broken , and joshua and the princes were perjured : wheras the text records their faithfull performance of the oath as ratefying all that transaction . but it is no strang thing to see men so notoriously blotted with perjury seek precedents in scripture saints if they could finde them . but this instance will stand in judgement against them if they repent not . whereas he saith , that ioshua brake the league as contrary to the command of god when he knew them to be canaanites , giving this as a reason why he allowed them a peace only . it is such a flat contradiction to the text , and to it self , as none can be more plain . for according therunto joshua could not break this league without breaking his oath which confirmed it , and could break neither the one nor the other , and allow them a peace . since this peace was the import both of the league and oath , and all that the scripture mentions as their demand of joshua , was peace and their life , and nomore ; and this all along joshua and israel keept , and precisely because of the oath . as any who reads the text may see . the dutch annotations upon josh. . . expone that branch that relates to the princes swearing thus , that they ratified by oath that which joshua had promised them , viz , that they should remain alive . wherin , as they clearly hold that the oath was accessory to this whole transaction , so they make it intirely to terminate in this that they should have their life . and upon . sam. . . where sauls guilt in slaying these gibeonites is mentioned , they paraphrase it thus , that it was contrary to the promise made to them & ratefied by oath . josh. i. , . and whereas we are put in minde in the . ver . that [ the gibeonites were not of israel but of the amorites ] — they paraphrase it thus , that they were remaining of the heathen nations whom god had commanded to destroy — and the other clause of the verse wherein we are put in minde [ that israel had sworn to them and saul is said to have sought to slay them in his zeal ] they paraphas●… it thus , that it was irregular fained zeal whereby he thought to mend what joshua and other godly governours , according to his opinion had neglected or ill done , but it was directly against the oath made by gods name , by his special providence , for which thing god was now greatly provocked , as by this pleague upon the land , & gods answer appeareth . wherein , how evidently they stand in opposition to this mans glosses and pleading upon this head , is obvious to themeanest reflection since onely for thatoath they charge guilt on saul . the english annotations upon ( ver . . ) say , that abstracting from the princes oath it had been cruelty to have slain them seeing they had violat a lawfull covenant . now how this aggrees with this mans gloss of [ joshuas breaking the league , as contrary to the commandment ] let any judge . jackson thus senses ver . . — the curse , which god had pronounced upon the people of this land requires that you be cut off as well as the rest , yet because of the oath which we have taken this curse shall be upon you in bondage and not in death . his next instance to prove his supposed limitation of gods command to destroy the canaanites is that of rahab her being spared josh . . which clearlie crosses his pleading & argument here ; for . the spies upon very strick terms state their oath : and told rahab not only that if she should make the least discovery of their busi ness , but likewise that if she or her friends , even so much as one of them , were out of the house when the city was taken ; this oath should not reach them , whatever submission she had made . and dly , all joshuas ground when he commands the spies to secure her and her friends , is their oath : they are commanded to bring out the woman , [ as they sware to her ] and for no other reason . ly . i pray , what saved her friends and her relations as well as her self from this common destruction ? surely , they made no peace nor any such submission as this man supposeth necessary to exeem them from the commanded destruction , nor was there any assurance the spies could have touching them , and therefore they could not be upon any other ground saved , but because included in this oath . besides , what power had these two men to transact a peace without joshuas advice and knowledge ? the ground of , their transacting with her , is their necessity , and the womans offer of their saftie . now i retort his argument here against him ; to prove that they were spared upon other terms then the oath , he adduceth this instance of rahabs preservation upon the submission mentioned , viz. her making and accepting of peace , and hence concludes that she ( and by consequence the gibeonites ) together with her friends , were saved upon other terms , then meerly upon the oath , and that abstracting from it israel was obliged to save them . but one might argue thus , if rahabs friends ( at least ) might have been lawfully cut off upon the ground of gods command to cut off the canaanites who made or accepted no terms of peace , and were only saved by the spies oath , then the oath ( according to the informers own principles ) did bind in opposition to a positive precept to cut off the canaanites : but so it is , that upon the ground of this oath only her friends wer spared , as this man cannot deny : ergo , the oath did bind here in opposition to a positive precept . he dare not say that her friends were proselyts , or did in the least directly or indirectly submit . nay for any thing that the spies knew they might be as cursed heathens as were in all jericho ( for what was rahab her self before god extraordinarly touched her heart ) and consequently by gods positive precept devoted to destruction with the rest . yet this oath , made even to another for them , yea an oath which had a seeming extortion of fear in the spies hazard , saved and exeemd them from this stroak & curse , so that in this case himself must confess that the oath did bind in opposition to the positive precept . and this one clear scripture instance seemes enough to prove the point that the oath did over-rule a particular , positive precept , though all that he sayes of the gibeonites were admitted . he adds , that it is evident , from iosh. . . that if other cities in canaan , had submitted , as gibeon , ioshua might have spared them . i answer ; the text sayes that de facto they made no peace , and that god hardened their hearts that they might come against israel and fall . but this will be too weak to bear the weight of his conclusion that ioshua might have spared them all . for . how can this consist with the plain positive command as to their utter off cutting ( often renewed ) and with gods promise of giving israel their inheritance , to spare them all . for the psalmist tells us , that he did drive out the heathen with his hand and planted his people , he did afflict the people and cast them out . psal. . . and psal. . , . he brought them to the border of his sanctuary , even to this mountain which his right hand had purchas'd . he cast out the heathen also before them , and divided them an inheritance by line , and made the tribes of israel to dwell in their tents . hence as they were frequently enjoyn'd to cast them out least they should become a snare to them exod. . . deut. . . ex. . . so israels sparing them when they were planted in that land is frequently reprehended as their great guiltiness judges . , , , , . and judges . , . upon which ground the lord threatens as a punishment that he will not drive them out : but that they shall be thorns in their sides . and this threatning we find execute , and the same very guiltiness presented as the cause of it , viz. that they did not destroy the nations concerning whom the lord commanded them . psal. . , . which confirmes this assertion ; and therefore this historicall clause in that passage of joshua , is to be expounded in correspondence with the plain and positive command , which we have already seen clear . ly . jackson upon that . ver . [ there was not a city that made peace with israel &c. ] tells us , that this is added as a reason why the wars with the canaanites lasted so long — because the inhabitants did obstinately stand out — and attempted not to procure conditions of peace save only the gibeonites — which is far from coming up to his scope and designe . for it is one thing to say that de facto ●…he wars lasted long — because none offered to yeeld but gibeon , and another thing to say that ioshua was not oblidged nor commanded to cut off any but those who thus warred and resisted . which will be the more weighty , if it be considered in the third place , that as in the command to cut them off , no such restriction appeares , but upon the contrary the canaanites are excepted from mercy , so we do not find that joshua offered terms of peace ( as this man alleadges he was obliged ) unto any of these that were cut off , but assaulted them as those whom god had devoted to be destroyed , in obedience to his holy , though severe command , as we heard jackson hath observ'd . this will be more clear , ( and therin the informers adversary might puzle him ) if we shall again reflect upon the remarkable circumstances of that transaction with the gibionites . in the . ver . of that . of joshua , they propose the matter thus , we are come from a far country , therefore make a league with us . whatever they had understood of gods command to cut off the cananites , this surelie was a strong argument with joshua . now remark the answer in the . ver . the men of israel said peradventur ye dwell among us , and how shall we me make a league with you . sure their offering terms of peace and submission , might have stopped this question and demurre according to his opinion , who holds that upon their submitting to terms of peace , they might have been spared and even incorporat among gods people , as he tells us from josh. . . that all these canaani●…es might have been spared , had they thus submitted so that in his sense their first offer was a ground of peace . especially since ( as is observed by learned interpreters from their offer in the . ver . ) they sought peace from joshua and israel upon their own termes , and offered to accept any conditions proposed by them . which was the lowest step of submission . and when they further answer that demurr about the place of their abo●…e with this general , we are thy servants , i. e. we offer our selves to thee & all that is ours , which was enough in this mans judgement , to except them from the stroak threatned , and commanded to be execute upon the rest of the canaanites . yet this doth not satisfie joshua , but again he particularly interrogats them upon these two points , who are ye ? and next , from whence come ye ? this their free and general concession ( as some do judge ) giving joshua just cause to suspect that they were of the cursed canaanites whom he was to destroy ; and then they tell him that wherin the dolus lay , we come from a far countrey . now , i suppose they had answered to these two questions thus , we are amorites , and we dwell here . thinks this informer that joshua would have lookt on himself as obliged by gods law to transact with them . what needed then his peremptory interrogations ( after their declared submission ) anent their stock and lineage , and the place of their abode ? what needed the people murmur , and desire to cut them off , after the contrary of what they pretended was discovered , notwithstaning hereof ? nay thirdly , why is it , that again and again their saftie is attributed solely to the oath , without the least hint of their submission as having any influence thereupon ? finallie that passage joshua . . [ no citie made peace — for it was of the lord that they might have no favour ] seems to import no more but this , that favour might have been shown them had they submitted , but how ? even by god the supreme lawgiver ( whose mercy is over all his works ) his dispensing with his own law , and severe positive precepts , ( as in the case of the gibeonites he did ) and in what method it seemd best unto him , but it will be hard to inferr from this a limitation of the precept it self for the reasons already given . so that all that seems to follow from this passage is , that had they submitted , god might have spared them by a speciall dispensing with his own law , ( for he will have mercie and not sacrifice ) and joshua upon gods appointment . but not that the law it self did dispense with them . as for what he adds in further confirmation of this opinion , anent salomons imposing bond service upon the remains of these cursed nations , and their posterity afterward , whom the children of israel were not able to cast out ( which , in ane odd phrase , he calls a kindness ) and anent these children of solomons servants , mentioned ezra . . , . ] jackson will tell him [ that it contradicts not the law ( deut. . ) anent utter smiting them , and shewing them no mercy , since , that law may be meant of the inhabitants that were in the land at their entring first into it , not of their posterity . especially these who had their lives previously secured . ] which fully cuts off his argument from this text. and this is also the answer of mr poole and other learned interpreters upon this passage . besides , that the nethinims were probably the gibeonites issue , and were however all of them , by a long tract of time proselyts incorporat among gods people and professing the true religion , which providentiall title might abundantly secure their lives the dutch anotations upon josh. . . do inferr from the nature and mould of that phrase which signifies [ a delivering them over . ] that hence it is thought they were called nethinims i. e. given and delivered over which confirms the answer adduced . however the person who should directly impugne the informer as to what he maintains in this question ( which he hath impertinently brought in without any ground , to make some shift of answer ) might further tell him that this being but a practice , cannot be pleaded against a rule , but must be measured by it , which is a principle acknowledged by all . and here i shall exhibit some remarkable inconsistencies of this man with himself upon this point . he supposeth that joshua and the princes their oath to the gibeonites stood inviolable as to this transaction both now and herafter ; for he sayes ( page . ) that sauls slaying the gibeonites moved god to wrath , because it was contrary to ioshuas oath made to their fathers . now joshua & the princes oath ratefied all the transaction with them , & was accessory therunto as the text most clearly holds out , viz. both the league and the peace ; yet he tells us ( page . ) that as soon as ioshua knew them to be cananites , he brake the league as contrary to the command of god , and consequently his oath confirming it according to his doctrine as being likewise contrary to the command . ly , in that same page he tells us that no peace was to be concluded with the canaanites , unless they became servants & renounced their heathnish idolatries , and that with the same proviso leagues were discharged with these canaanites . yet immediatlie after he makes a distinction in this point betwixt a peace , and a league , and tells us , that ioshua had first made a league with them , but when he knew them to he canaanites , he brake it as being contrary to the command of god , and only allowed them a peace . now both the peace , and the league , were equally allowed and commanded upon thir termes of yeelding up their lands , and relinquishing their idolatrie , and both were equally discharged if they did not so , according to the series of his reasoning , as is obvious to any reader . how then ( i pray ) could joshua break his league with them as contrary to the command of god , more then the peace , both which he holds to have been allowed them with this proviso . ly . he sayes ioshua and the princes sware nothing but what god commanded ( pag. . ) now the text is most express that they sware the league ver . . and ioshua made peace with them , and made a league with them to let , them live , and the princes of the congregation sware unto them . this league he sayes ioshua brake as contrary to the command of god , in his second answer ; yet in his d answer he tells us , that the oath contained in it nothing contrary to the command . again , he sayes god commanded to make no peace with them , but upon the termes of submission , relinquishing their idolatrie , and giving up their lands . to this only he restricts the princes stipulation , as falling under the command , yet acknowledges the command will include a league also upon thir terms , which els where ( as i said ) he dstinguishes from the peace , which he holds was not to be allowed them even upon thir termes . and likewise , in his second answer he tells us that they had peace only upon their submission , without mentioning these other termes . likewise he sayes that on these termes he transacted to spare rahabs friends , but where was this assurance as to her friends ? ly , he acknowledges ( pag. . ) that gods wrath for slaying the gibeonites was because of ioshuas oath , made to their fathers . yet page . he cries out upon his doubters assertion anent ane oath binding the posteritie , as a strange fancy , and tells us that casuists say , that iuramentum est vinculum personale , binding these only who take it . now wheras this man wonders much at our argument from this text anent the gibeonites , let any judge whether his own shattered inconsistent discourse be not rather an object of wonder . but to proceed , his third answer to the premised argument of his doubter , from this instance of the gibeonites , is that ioshua did nothing contrary to gods command , which was to spare them upon their submission . ans. ( besides what is touched anent his inconsistency with himself in this , and what we are to add , anent the impertinency of this unto the point , though granted . ) i say first , that joshua and the princes were bound to spare them abstracting from this stipulation and oath , is more then he hath proved , and appears contrary to the command above expressed , and the current of the context where this oath and stipulation is set down ; whether we consider joshuas peremptorie demands and demurres anent receiving them to peace , after they had expressed their submission , or the oath its being again and again mentioned , both in setting down the stipulation its self ( ver . . ) and the reason why they were not smitten ( ver . . ) and the princes judicial determination . ( ver . . ) as the sole ground of joshuas and the princes obligation to them , without the least hint of any other , which certainly might have been ( and consequently if true would have been , might his impugner say ) very pertinently and strongly pleaded by joshua and the princes , to quash the peoples murmuring at the sparing of them . ly , i might say , that this stipulation and oath , although cross to a particular positive precept , yet notwithstanding , as matters here stood circumstantiat , was consonant to a generall moral rule of gods mercy , who loves it better then sacrifice . and the sparing of these gibeonites was grounded upon this great moral precept [ of the reverence due to gods name , interposed by a sacred and solemn oath . ] which answer is the verie determination of joshua and the princes in this matter . his impunger might here adde that it is utterly improbable , that in the princes determination of the question [ whether these gibeonites were to be saved , and the stipulation with them held as valid ] their submission would have been omitted , if they had understood gods command with this limitation , which is a doubt that would much puzle this informer to resolve . his t , ans. is , that god was angry at the slaying of the gibeonites , because it was contrary to his command , to give them peace upon their submission , and unto ioshuas oath to their fathers , and not meerly because it was contrary to the oath . ans. joshua and the princes oath is both in that . of joshua , and the . of sam. . mentioned as the only ground of their right to their life , without the least hint of any command anent their having peace upon their submission , which notwithstanding this antiscriptural informer ( who will be wise here above what is written ) sets in the first place , as the principal cause of their right . when the reason is rendered ( . sam. . ) why these gibeonites had a right to live among the israelites , though they were not of israel , but of the amorites , it is expressed thus , the children of israel had sworn to them , and saul sought to slay them . again , since he grants that god was angry at the slaying of these gibeonites upon the ground of joshua and the princes oath to their fathers , he confequently grants that this oath , notwitstanding of the cheat by which joshua and the princes were brought under it , was still binding and did oblige the posterity , which is the chief point that this instance is adduced to prove against him , as we shall presently shew . for what he adds after , it is not much noticable . the reasons of the english annotations as touching this oaths consonancie to gods law , we are not in this point concern'd to scanne , since our argument stands good even upon their supposition . as for these who say , that ioshua and the princes oath , was contrary to gods law , and do therfore assert that it did not bind . we have shown that as herin they are not ours , so in this assertion they clearly cross the scriptures , as is evident from what is above touched . here we shall again minde the reader for a conclusion to this argument and instance anent the gibeonites , that all this mans clamour , about the consonancy or dissonancy of this oath to gods law , is out of the way , and never meets our reasoning from this passage , even as it s moulded by himself , so that we may without losing our argument as to its main scope , grant all that he sayes anent the consonancy of the oath to the divine precept about cutting off these canaanites , and that it did admit these restrictions which he speaks of . but our argument for the covenant is here twofold . that this oath and covenant with these gibeonites though its matter were of a far lower nature then our sacred covenants , and vows , yet did not only oblidge that , but all succeeding generations , and therefore much more our solemn sacred vows , so solemnly and universally sworn , and about the great concerns of publick and personal reformation , do oblidge all the posterity . now this being our main argument , he is so far from denying it , that he grants it upon the matter , in asserting and yeelding unto us , that this oath consonant to gods law , did bind the posterity ; for thinkes he that we doe not suppose and hold the matter of the covenant to be consonant to gods law ' why then wanders he out of the way , while pretending to answer this argument , and pleaseth himself , and leads his reader off the way with unprofitable talk not to the purpose ? the consonancy of our oath to the law of god , being even his own supposition in this argument . ly . from this instance we argue ( as i said ) for the binding force of the covenant even upon the adversaries supposition anent the coaction , deceit , fear , or such like irregularities in the manner of entring unto it , ( which they use to make a great clamour about ) and from this text we conclude that all these will not loose the oath , when once it is taken . since here there was a notable cheat whereby joshua and all israel were brought under this oath , taking away both a rationall assent of the iudgment , and the free sutable election of the will , quia dolus aufert assensum that is , deceit takes away assent , say casuists , yet all this did not irritat this oath when taken . and even as himself states the objection , his doubter alledges , that the pretence or appearance of a greater good in breaking the oath , was not wanting , — and particularly pleads , that this oath did bind the posterity . now what his roaving discourse anent the oaths consonancy to the law , sayes to all this , let any rational man judge ; since both his doubter and he , do suppose the matter of this oath lawfull . he knew that his stating the question aright and speaking to it , would have made the vanity of his answers appear , and therfore he started this notion anent the oaths binding against a precept , that tossing it a little upon his forked pen , the unwarrie reader might beleeve , he had return'd a full answer to this argument : whereas he but beats the air in ane airie discourse out of the way , and yeelds the cause when he hath done . next he sayes , we use to plead zedekiahs breach of oath to the king of babylon , which the lord was so much displeased with . but how , and to what scope we plead that text , he durst not set down , nor put into the mouth of his doubter any formall argument from it ; which if rightly propounded , he knew well his cause would quickly fall before it . this man could not be ignorant how timorcus , and others , improve this text , viz. that zedekiah who was of the kings seed , the son of josiah ( ezek. . . ) had ane oath put upon him by the king of babylon anent his , and the kingdoms fealty and subjection to him ( chron . . ) after he had overrunn the land , and made prisoner jehoiachin his brother , and keept zedekiah himself under his power . that he could neither have the crown , nor his libertie without this oath of fealty to the king of babylon , which was forced upon him out of fear , and as a prisoner — yet for the breach hereof ( exek . . ) he is threatned with the losse of all . shall he break the covenant and be delivered — as i live saith the lord surely my oath and covenant that he hath broken even it will i recompence upon his head . and in the midst of babylon he shall die . here was ane oath , forced upon a prisoner , and a king of judah , and upon the matter inconsistent with israels laws , made that the kingdom might be base , yet the breach of it was thus terribly revenged : therfore much more dreadfull is the breach of our solemn vows , whose matter is of such high importance , and their end so excellent , and the power imposing so native and lawfull &c. what sayes he to this argument ? he tells us , that the iews were commanded to submit to the king of babylon ( ier. . . &c. ) so that the breaking of the oath was disobedience to gods command . but who denyes this , and what doth this arguing reprove ? doth not his doubter and himself also suppose the matter of the covenant to be consonant to gods command . but how takes he away these nerves , and t●…ckling points of this instance and argument for the covenant . . that this oath was forced upon him as a prisoner . ly , taken by zedekiah out of fear . ly , had a very apparent inconsistency with a greater good , viz. to free gods church and people from a heathen slavery . ly , was cross to many standing laws of israel , yet neither the force of this heathen invader , in imposing this oath , nor the fear and bondage of this king of israel when he did take it , nor the apparent inconsistency of its matter with a greater good , and its certain inconsistency with the standing laws of israel , did loose the oath when taken , nor exeem the breaker of it from wrath and judgement . and all this because it was upon the matter warrantable , and allowed of god , as we hold the covenant to be . and therfore neither force , fear , bondage , the greater apparent good in breaking it , nor the inconsistency of it with our present laws , none of all these pretences ( we say ) will loose the oath of our covenant , the matter of it being warranted of god , and of such high importance as is said . sure it is obvious to any that this answer of his , sayes nothing to the antecedent or consequent of this argument for the covenant , nor touches it in the least . the doubter objects next [ the mark of the blessed man ( psalm . . vers . ) swearing to his own hurt and not changing . ] in answer to which this informer grants , that in many things a man may swear to his hurt and not change . this is sound , and in so far he must grant , that the oath may hinder many goods and yet not for all that be violat . and in recompence of this concession i readily yeeld to him , that ane oath will not bind to a mans hurt in every thing , as to take away his own life . and that such ane oath binds only to repentance , as being iniquitatis vinculum . but what will he say to this argument which he makes his doubter here mutter out ? why , when it hurts ( saith he ) those in authority and peoples soules , it will not bind . true , but how doth the keeping of the covenant hurt peoples soules , or these in authority ? we read much in scripture of the hurt that breach of covenant hath brought upon both these . but how a peoples keeping covenant with god wrongs either their soules or these in authority , we would gladly hear . dare he say that every disobedience to the command of rulers , impeaches their authority ? or that peoples want of the means and ordinances of life , is to be imputed to godly suffering ministers , whom for keeping gods covenant they have chased away from their flocks & families ? as for familie hurt , or in relation to things of this life , ther 's no question but that ane oath in many cases will bind notwithstanding therof ; which is the judgement of all interpreters . but now the doubter having spent all his arguments , hath only one poor general left , viz. that we are tender of oaths . to this he answers first , by acknowledging , that we ought to be considerate before we enter into ane oath . very true , and had we all been so , there had not been so many contradictory and ungodly oaths , standing upon record against scotland , as this day there are . withall he sayes , we should be well advised before we thinke our selves discharged of an oath . and no doubt if he and his party had advised this better with god , with his word , with sound casuists , and their own consciences , they had not upon such poor grounds as we have seen , first perjured themselves , and pleaded for others doing the like . but yet ( saith he ) to think we cannot be at all discharged of an oath , in a thing not necessary , is to be more tender then we ought to be . true : but not to take every matter of an oath for not necessary , which he may have the confidence to call so , but cannot prove it , and not to admit every ground of discharge as lawfull , which such adiaphorists as he may pretend , is to be no more tender then we ought to be . but here , our informer will reach a blow again at the assembly , because of their loosing ministers , who entred by the former prelats , from their oaths to them . but where is his discretion and tenderness , who objects this as a fault of that assembly , and yet dare not exhibit , nor offer to scanne their grounds mentioned in their act , in reference to these engadgements ? wherein , because that prelacy is condemned in the word ( and consequently the matter of these oaths , ) and likewise found contrary to the priviledges and reformation of this church , to maintain which , the se prelats themselves who exacted such oaths , stood engadged , and such like grounds , they prove them to be materially sinfull , iniquitatis vincula , and from the beginning null or never obliging , and do not pretend ( as he ) to loose from oaths antecedently lawfull and binding . besides , prelats being removed , this oath supposing their existing power and office , was ipso facto null and void , as the souldiers military oath to the captain upon the disbanding of the armie , and so its root was plucked up . sublata causa tollitur effectus . sublato relato tollitur correlatum . so that he gets but a wound to his cause , in kicking thus against the pricks . but he tells us , that he will come yet nearer with an other argument , and so he had need , for the preceeding have never yet come near our cause nor his designe . well what is this ? commissaries ( he saith ) were abjured in the covenant , as officers depending upon the abjured bierarchy , yet we ownd them , before bishops were restored , and why may not he , the abjured bishops also . but will he suffer a reverend father bishop lighton to answer for us , and shew him the disparity of our commissariot ( a meer civil administration , influenced and authorized by superiour civil governours , as a part of the politicall constitution of the kingdom ) with a church office . in his first letter anent the accommodation , printed in that piece entituled , the case of the accommodation examined , he will tell him , that though we have the name of commissaries yet they excercise not any part of church discipline . which he sets down , expresly to distinguish them from the commissaries abjur'd in the d article of the covenant . now , the difference of this owning our commissaries in scotland , from owning and swearing fealty to the bishop as a church officer , in all his spirituall usurpations , is so palpable , that any may see the impertinency of this instance even in bishop lightons judgement . moreover , we abjure in the covenant all ecclesiastical officers depending upon that hierarchy . but will he dare to say that the commissary , whose administration is properly civil , and when the covenant was taken had not the least dependance upon a prelat , was an eclesiastical officer depending upon that hierarchy . surely the meanest capacity may discover the vanity of this argument . the doubter objects this , [ that the commissaries did not then depend upon the bishops , and therfore might be ownd as not contrary to the covenant . ] to this he answers , that upon this ground of a non-dependance upon bishops , we might have ownd a dean at that time , or a bishop , as having no dependance upon an arch-bishop ; and that he cannot see why any member of the hierarchy under the highest , might not have been owned and retaind on this ground , as well as the commissary . ans. the disparity is manifest to any of common sense ; the dean sua natura is an ecclesiastick officer , and the very office denotes a relation unto , and ecclesiastick dependance upon a prelat , in spirituall administrations : so that prelacie being laid aside , and the hierarchy smoothed to presbyterian parity and government , the dean is a meer chimaera , and so is the diocesan bishop , and can no more subsist , the basis and fountain of his very office qua talis , or as such , being removed and extinct . but the commissary ( a civil officer and magistrat ) his administration , of its own nature civill , depends upon , and is regulat by , superiour civil rulers , and so in that case subsists intirely as a part of the civil government , where prelacie is abolished ; and can no more be scrupled at , because a prelat did somtime usurpe an authority over that office , then the office of the lord high chancellour , or any other civil office of state , and inferiour offices theron specially depending , because somtime a prelat was chancellour , and usurped authority in these matters , ought to be disowned or scrupled at upon this account . ly , he sayes , this answer comes near to what he said before , anent the english divines who hold , only that complex frame to be abjured in the d article , which consists of all the officers there enumerat . ans. . it is more then he hath proved , that the english divines do owne ( even sigillatim or apart ) all these officers , or looke upon themselves as only obliged against that complex frame consisting of all the officers enumerat in that article . we heard before out of timorcus ( whom bishop lighton in that letter , and the informer himself cites , as holding that our prelacie is consistent with the covenant , and whom they appeal unto in this debate ) that they disowne all prelacie , where one single person exerciseth sole power in ordination and jurisdiction , all prelacie beyond a proestos , and particularly the name and thing of arch-bishops , bishops , deans , chapters , arch deacons . timorcus in the . chap. adds , — all bishops not chosen by the clergie and people — all bishops who act by deans , prebends , and exercise their power by chancellours , commissaries &c. doth not the article it self abjure , all ecclesiastical officers depending on that hierarchy . so that though we did come near to what they say in this answer , we come never a whit nearer him . ly , we told him already that the commissaries office is properly civil , though usurped upon by the prelat , so that when purged from this usurpation , and running in the channell of a meer civil administration , influenced and authorized by superiour civil governours , as a part of the political constitution of the kingdom , it falls not within the compass of an ecclesiastical officer depending on the hierarchy , by his own confession , and bishop lightons . how then was the owning of him before the introduction of prelacie , contrary unto the covenant . but because he suffered not his poor doubter to tell him that the commissary , besides that in our late times , he did not depend upon the bishop , is really and upon the matter with us a civil , not a church officer , he thinks to surprise him with a third answer . that now the comissaries do actually depend upon the bishops , yet we scruple not , nor decline their courts and authority , and if we decline them not ( as according to our principles we are oblidged ) how are we free of perjury ? and if we can acknowledge a commissary notwithstanding the covenant , why may not he also a bishop . ans. what poor tatle is this ? we told him already that the commissariot is of it self a lawfull civil administration , not ane ecclesiastical function , and the prelats usurped authority cannot render this civill office unlawfull . wheras the dicoesan bishops office , is a pretended ecclesiastical function , and in its very nature a gross corruption , and contrary to the word of god , as is above cleared . which disparity is palpable to any that will but open their eyes . do we abjure any civil courts or officers in that article ? are they not termd expresly ecclesiastical officers who are there abjured : nay , doth not timorcus tell us that in england the commissaries exercise a power in church discipline by a delegation from the bishop . and doth not bishop lighton deny this to be competent to our commissaries here . for in that passage of the letter now cited , he sayes we have nothing but the name of commissaries , he means in respect of these in england , who exercise ecclesiastical discipline under the bishops . didoclavius pag. . cites cowellus in interprete , about the office of the bishops commissary in england , speaking thus , commissarij vox titulus est ecclesiasticae iurisdictionis ( saltem quousque commissio permittit ) in partibus diocesios a primaria civitate tam longe dissitis ut cancellarius subditos ad principale consistorium episcopi citare non potest &c. that is , that commissary in england is a title of ecclesiastical jurisdiction so faras his commssion will allow in places which are so far remote from the cheif city of the diocess , that the chancellour without great molestation cannot cite them to the bishops cheif court . didoclavius tells us ( ubi supra ) that according to the statutes of england , the chancellour is the bishops principal officiall , & the commissary the bishops foraneous officiall . to conclude , . the bishops power as to civills , and their deputation of this their power to chancellours is a most gross usurpation , contrary to the scripture , which forbids the minister to entangle himself with things of this life . our lord himself would not so much as be an arbiter in a civil cause . paul speaking of the ministerial duties , saith who is sufficient for these things . the apostles must give themselves continually to the word . cartwright against the rhemists upon . of tim. . . proves that pure antiquitie knew nothing of prelats thus medling , citing jerome ( super sophon . cap. . ) who expounds that place against ministers medling in secular affaires . and cyprian , who applies this place against one who took upon him to be executor of a testament : lib. . epist. . concil . carthag . . cap. . apostol . can . ( can. . ) seculares curas non suscipite . likewise ambrose , who affirmes that worldly government is the weakning of the priest . ( lib. . epist. . ) smectimnuus ( pag. . sect. . ) cites concil . hispall . . cyprian epist. . against this deputation of prelats power to chancellours , commissaries &c. and brings in bishop dounham aknowledging ( defens . lib. . ) that in ambrose time and a good while after , which was about the year . till presbyters were wholly neglected , the bishops had no ordinaries , vicars , chancellours , commissaries , that were not clergie men . but this restriction they affirme to be a meer blind , and challeng him to shew any such under-officers of bishops in those times . so that they hold this to be one main point of difference betwixt their bishops , and the primitive bishops . dly , in england , not only hath the commissary a civil administration under the bishop , but hath likewise power of spiritual censures , and a great part of the bishops ecclesiastical administration , committed unto him both over ministers and others ; such as suspension , deposition , excommunication : see didoclav . ( pag. , . de officialibus ) cartwright ( . repl . part . . pag. . ) who shews that the prelats not only exercise tyrrany themselves over the church , but bring it under subjection to their very servants , yea their servants servants such as chancellours , commissaries &c. ly , it is clear that since the reformation we never had in scotland such commissaries ; but our law and practice since that time , and since popish prelacies were dissolved , hath much reduced them to the state & quality of other civil officers , whose administration of its own nature depends upon superiour civil officers . for this we have ( as i said ) bishop lightons own confession , that we have but the name of commissaries here , who have nothing to do with church discipline ; only their civil power is invaded again by the prelats . ly , b lighton and this informer do both plead , that its only the officers enumerat in the d article of the covenant , and the commissaries as then moulded & existent in the church of england , that this oath oblidges against . and so according to their principles and pleading , our commissary here , so vastly discrepant from theirs , falls not within the compass of the covenant abjuration . hence finally , the owning of the commissary in his lawfull civil administrations , can be no acknowledgement , either , . of the english commissaries power , which he hath not . nor dly , of the prelats usurpation upon this civil office ; no more then the simple using of our civil laws , and the ordinary civil courts during cromwells usurpation , was a homologating the wickedness therof , which this man will not dare to assert . an usurper may be in titulo , and such submission and improvement of the civ●…l power invaded by him , as doth acknowledge the providentiall title , and his being possessed of the power de facto , and having as they use to say jus in re , or actual providential possession therof , if there be no active concurrance towards his establishment , is , as to civills , free of any guilt of the usurpation , and will import no acknowledgement of the usurper his pretended jus . which is the judgement of all sound divines and casuists . but the case is far different as to our informers deriving his deputed ecclesiastical ministery or spiritual authority from the bishop ; because , . the prelats office it self is a gross usurpation , contrary to the scripture , so is not the commissaries office . dly , the pelats usurped possession of unlawfull power over the church , which is christs kingdom , cannot give him so much as a providentiall title ; and therfore all acknowledgement therof is unlawfull . thirdly , his submission to prelacy as now it stands circumstantiat , is an acknowledgement both of the possession , and jus , which this man will not deny , and this is far dictinct , from an act which doth but indirectly acknowledge the usurpers possession . so that his conformity is ane express acknowledgement and owning of a gross encroachment upon christs kingdom ( his church ) which is toto coelo different , from acknowledging a possession de facto of , and a providential title unto , a part of the civil administration of the kingdoms of the world , which are mutable . and as for a testimony against this usurpation , i suppose that had the people of god disowned these civil courts , upon this ground of the covenant obligation , his party , for the preceeding reasons , had signally cried out against it , as an anabaptistical rejecting of lawfull civil government , more then he doth upon this pretence , alledge a homologating of prelacie , in this acknowledgement . but however , we say , that the people of god their notour and standing testimony against prelacie it self as now established , doth sufficiently reach this among other its usurpations , although this piece of civil government be eatenus or in its own nature and as such , owned as formerly . but now our informer charges us with another breach of covenant , upon the ground of schisme , which he sayes , we are carrying on in opposition to the peace and liberty of this church , which christ has bequeathed to her in legacie . this heavy charge we would gladly know how he will instruct , and because he cannot stay to discuss that point in this dialogue , we will therfor supersed our enquiry here , and pass over to his third dialogue , and examine therin the grounds of this accusation , which we doubt not to discover , to be as irrational , as these examined in the preceeding dialogues . a confutation of the third dialogue , upon the point of separation . wherein upon exhibiting the true state of the question , the practise of adhering to presbyterian ministers in the exercise of their ministry , and denying of a subjection to conformists as the lawful pastours of this church , from vvhom gods people are bound to receive the ordinances , is vindicat from the charge of a sinfull schismatick separation , the true and solid grounds of this practise offered , and the informers arguments against it , fully ansvver'd . chap. i. the question stated and cleard , from our churches state before , and since the introduction of prelacy , the different condition of presbyterian ministers and conformists ▪ separation in many cases not schisme . the informers groundless suppositions . arguments presented and prosecuted at some length , whereby this practise is acquit of the charge of a sinfull separation , and discovered to fall under scripture precepts and obligations as duty . the state of the question in the third dialogue , is anent sinfull separation and schism ; whether the people of god be guilty of it in adhering to such ministers as contend for our reformation , rather then curats or conformists ; and whether they stand in this case of our church ) oblig'd to adhere to the one or the other , as their true pastours , from whom they are to receive the gospel ordinances , and to whom they owe subjection , reverence , and obedience accordingly . this state of the question our informer cannot in the least pick a quarrel at , it being most suitable unto his pleading , which is all along grounded upon this supposition , that conformists do stand in a ministerial relation to this church , and professours therein : from which he concluds peoples obligation to adhere unto them , as their only true , and proper pastours . and in correspondence to this principle and inference , doth universally and absolutely fasten the charge of intrusion and schism upon presbyterian ministers , and people , as to their respective acts of preaching , and hearing in their present state and circumstances so that if we can overturn this his grand topick , & fortify the antithesis therof , he must grant that all his reasoning in this dialogue falls to the ground . for clearing this let us take a litle view , first , of our church of scotland her case at prelacies introduction . ly , of her present case . dly , of the different grounds which the presbyterian and prelatick partie plead upon , for the peoples adherence . thly , on whose side the separation stands . schism is a sinfull separation from a church , with whom , & in what acts we are bound to adhere . so that when this question is cleared , who are that church to which we stand under obligations to adhere , it will go far to clear this debate . first , as to the state of our church at prelacies introduction , i shall l●…y down these three suppositions in relation to the matter of fact . first , that our church from the infancie of her reformation , together with popry rejected prelacy , and in her national capacitie , and in her supreme judicatories disowned it as contrary to the word of god , as a piece of antichrists wicked hierarchy : and in her national capacitie abjured the same often , solemnly , and universally . this hath been already clear'd upon the preceeding dialogue . ly . presbyterian government hath been look't on by our church , as the only government of the church appointed by christ in scripture , and as the hedge of her reformed doctrine . nay the owning of it hath been the great badge and criterion , to try her true members ; the subscribing the books of discipline , and the nationall covenant of old , and the solemn league of late , with engadgements of adherence to presbyterian government , have been the ordinary door of entry into her ministry . this , as to mater of fact , is clear and undeniable . ly , our church hath judicially condemned e●…astianisme , and ministers their state offices , and appointed judicially the censuring of the opposers of this her establishment as scandalows , assembly . sess. : . confirmed and renewed in assembly . so assembly . sess . in the d place , as to our church her present condition , these things are clear and undeniable . . that all the legall right of the late work of reformation is removed in the act rescissory . . presbyterian government is raz'd , and the church-government monopliz'd in the arch bishops and bishops , obtruded upon this church : and the right and liberties of presbyters and all our former church-judicatories is removed and taken away . ly , ane arbitary and erastian prelacy is set up in opposition , both unto our churches intrinsick power of government , and likewise her particular frame of presbyterian government . . all her vowes and great oaths both in the national covenant , as explaind an. . and in the solemn league against prelacie , and for maintaining her reformation , are disown'd , raz'd , and cassat , as far as legall enactings can reach . . ane express bad●…e is appointed as to both ministers and people their owning this course of defection , and disowning the late reformation viz. ministers submitting to erastianism and prelacy and owning their new courts ; and peoples hearing their vi●…ars and substitutes , for the same scope in th●… rulers diclaird designe . . ministers betwixt three and four hundred disown , and stand in opposition to this course , and a great part and body of the professours of this church have likewise disownd the same , & stood their ground . hence upon what is said , it followes in the th place , that ane ax is laid to the root of her reform'd doctrine , worship and government ; the great hedge thereof is removed , viz : her solemn vows : and beside , her doctrinall principles anent the antichrist and his hierarchy , the churches intrinsick power of government , christian libertie , the unlawfulness of significant ceremonies in gods worship ; her doctrine anent justification , the imperfection of obedience , christs certain , determinat , and full satisfaction for sinners , in opposition to the socinian and arminian errors ; the morality of the sabbath &c. are opposed by this innovating prelatick partie . and next , for her worship ( beside what corruptions are already introduced , and others pleaded for , as the perth articles &c. ) it is , upon the matter , subjected to mens arbitrary impositions ; and our national covenant and conf●…ssion is disownd , ae stricking against popish corruptions , and also our late confession as asserting the above-mentioned doctrine & principles . and for government , the curats are meer slaves of prelats , in all their meetings by his negative voice , and the prelats themselves are but the magistrats creatures . and thus as our late consession is disownd in relation to several doctrinal points of christian libertie , moralitie of the sabath , free election , &c so likewise in relation to its principles as to church gobernment , and christs appointing officers , lawes , and censures , as head of his church , his not giving the keys to the civill magistrat &c. wherein our prelatick party are come so great a length that the late theses from st andrews an . , daines that assembly of divines whose confession is authorirized by the generall assembly of this church , with no other name then that of a conventicle . ly , our churches case is now worse then when prelacy was introduced by king james . the limitations of erastianism by the act of parliament an. . in relation to her priviledges concerning heads of religion , heresy , excommunication , and censures , clear this . next , church-judicatories were not discontinued , but sat upon their old ground ; and prelats were restored by parliament to their civil dignities only . hence ly . it s clear that this pure presbyterian church hath been meerly passive as to all these innovations lately introduced ; her true representatives or lawfull assemblies never having consented to this course of conformity , as appears by the assembly . their act anent these meetings , at linlithgow ; at glasgow . at aberdeen . at st andrews . at perth . which consented to prelacie ; all which meetings they demonstrat to be contrary in their frame and constitution , to the priviledges of this church . and at prelacies late erection presbyterian judicatories and synods were preparing a iudicial testimonie , before they were raisd . so that the voice of our lawful assemblies is still heard in opposition to this course ; & since prelacies erection we have never had so much as a shadow of ane assembly &c. for the d point , viz. the different grounds which the presbyterian and prelatick party ( and this man particularly ) do plead upon , for the peoples adherence ; take it shortly thus , the prelatists do plead first , that they are ministers , and in that relation to this church . lv . that corruptions in administrators will not ( according to our own principles ) warrand separation from ordinances . ly , they plead order , and union , which ( they allege ) is broken by peoples withdrawing . these are the cheif topicks they insist on . on the other hand presbyterian ministers plead for disowning them according to the forementioned state of the question , first , from this that the body of presbyterian ministers & professours adhering to our churches reformation , principles , and priviledges , are the pure genuine church of scotland , tho now fled into a wilderness ; whose voice we are called to hear as her true chiidren . ly , that this course of conformity is a meer intrusion on this church , and invasion of christs kingdome , prerogatives and ordinances , subjecting the lawes , officers and censures of his church unto men , exauctorating & putting in officers without his warrand ; that prelats , and their deputes consequently , have no right to officiat as ministers in this chuich . since both the one and the other are arrand intruders upon the same , and promoters of this schismatick destroying course of defection . ly , that our churches divine right and claim to her priviledges stands fast , notwithstanding the present encroachments and invasions thereof ; and her childrens obligation of adherence to the same accordingly . ly , that hence it followes , because of the nature and tendency of this course of defection , that all are obliged to keep themselves free from the least accession to it , and therefore to disown curats ; both as maintaining principles contrary to the principles and doctrine of this church , and as standing in a stated opposition to her , & likewise as the obiects of her censure , if she were in capacity to draw her sword . that the people of god have both corrupt doctrine to lay to their charge , beside the corruption worship ; and also their going out from the fellowship of this church , and leading the people away from our vowed reformation &c. in the th place , to come to clear ths great point on whose fide the separation stands , let us premise these things . . every separation is not sinfull , even from a church which hath the essentialls , yea and more then the essentialls , a man may go from one church to another without hazard of separation . but further , in these cases separation is not schism . i. it if be from those ( tho never so many ) who are drawing back , and in so far as drawing back , from whatever peice of duty and integrity is attaind . for this is still tobe held fast , according to many scripture comands , as we shall shew . so elias when gods covenant was forsaken , was as another athanasius ; ( i , and i only am left ) in point of tenacious integrity . ly , if we separat in that which a nationall church hath commanded us as her members to disown by her standing acts , and authority , while those from whom we separat own that corruption . . if ministers their supposed separation be ane officiating as they can have access , after a national churches reformation is overturnd , and they persecute from their watchtowers by these overturners . for in this case the persecuters separat from them , and chase them away . . there is a lawfull forbearance of union and complyance with noto ious backsliders , in that which is of it self sinfull , or inductive to it , which is far from separation strictly taken ; the commands of abstaining from every appearance of evill , and hating the garment spotted with the flesh , do clearly include this . . many things will warrand separation from such a particular minister or congregation , which will not warrand separation from the church national ; nor infer it , by mr durhams acknowledgment ( on scandal pag. . ) for if scandals become excessive , he allowes to depart to another congregation . . there is a commanded withdrawing from persons and societies even in worship ; the precepts , to avoid them that cause divisions and offences contrary to the received doctrine , rom. . . to come out from among the unclean & be separat . cor. . to cease from instruction that causes to erre from ehe words of knowledge , prev . . . to save our selves from the untoward generation . act. . , will clearly import this by consequence . dly , this charge of sinfull separation which they put on gods people supposes many thigs which must be proved , as first , that the prelats and their adherents , are the only true organick church of scotland , which is denyed ; her frame and constitution being such as it said ; surely the ministers and professours adhering to her reformation must be the true church of scotland tho the lesser number , as they should have been , if this prelatiok defection had been intirely popish . these souldiers who keep the gen●…rals orders are the true army , not the deserters of the same . either the church in this nation as lately reformd & constitute , and to whose constitution many conformists vowed adherence , was not the true organick protestant church of scotland , or this partie , whose constitution , principles , doctrine & practice , are point blank contrary therunto , is not . . it supposed that there is no lawfull use of ordinances among presbyterian ministers , as persons who have no lawfull call to officiat in this case . hence this man pleads for disowning them universally and absolutely ; but we affirm they are ministers standing in that relation to this church , and under the obligation of christs comand to officiat , which conformists have not yet disproved . he supposes that every thing which may be expedient as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and order of a church , when enjoyning her full peacable constitution , will equally oblidge in her broken and persecute condition , when a prevailing backsliding party is in her bosome . now ; scripture and reasen will disprove this : circumstances of order must give place to important duties in extreme necessity as this is : the scattered officers of the church of jerusalem , went every where preaching the gospel ( act. , ) so did ministers in the beginning of the reformation . . it is supposed that our change is only as to government : and such only as was in king iames time , both which we have showen to be false . . he takes for granted that their personal faults who are conformists , and a supposed pullution of the worship therby , is our ground of non-union ; and that our granting them to have the essence of a ministeriall call , and that their scandals will not pollute the worship , will infer the hearing of them in this our case , which is also false . for even upon this supposition , we are not bound to owne them no more then ane ingraind schismatick , obtruded forcibly by a party of the congregation upon the rest of the people , might be ownd on this ground . this man begs the question in supposing that the constitution and frame of the prelacy now establish't , is the same with that of the ancient church , for he often tels us that we would have separat from the ancient church , upon the same grounds for which we disown conformists . whereas we have shewed the difference of our prelacy from theirs in many points . that our prelats both as diocesian & erastian , are wholly discrepant from the ancient bishops . . he takes it for granted , that ministers who disown this course of backsliding their relation to their flocks is cut off , in the present posture of our church , and that the prelats and their substituts , ( the curats ) are the onely proper representative church of scotland , who accordingly have onely the lawfull power and exercise of the keyes as to either admission or censure of ministers . a principle alwayes disowned by our church . see protesters no subverters ( pag. . ) rutherfoords due right of presbyt . [ pag. . . ] altare damasc. ( pag. . ) . he supposes that its unlawfull in this our case to officiat , ren●…tente magistrat●… ; that this very violence and the present lawes will render ministers officiating unwarrantable [ pag. . ] which is a great mistake , for the magistrat cannot loose from the pastoral relation which he gave not , ejusdem est constituere & destituere . a●…esmedull . [ cap. . thes . . and hence the ministers relation to the church nationall stands , tho he restrain the exercise thereof in any one place ; and consequent ly the tyes and commands to officiat ; so that disobeying the magistrats command not to officiat , is no disobedience to his lawful authority . nay apollonius thinks that the divine relation of a minister to this church , tho banisht from his native country , doth stand . ius majestatis circasacra part . . pag. . ( . ) he still supposes that , what will not exse , or of it self plead for disowning the hearing of the gospel , or of a minister simpliciter , will plead nothing in this our case for disowning conformists . the mans weakness , personal faults , not lecturing &c. are not of themselves sufficient to cut us off from hearing absolutely . but tho this be granted , we have the pure genuine church of scotland , and her faithful ministry to adhere unto , and over and above these grounds mentiond , conformists schismatick practice , and corrupt doctrine to lay to their charge , which will make this ground in our case very weighty and preponderating ; and this the informer himself must grant , for he will not say that such like pretences or arguments in our case , were valid as to the owning of nonconformists and des●…rting of curats . moreover he will grant , that presbyterian ministers might lawfully be heard , if conformists were not standing in their way . now so the case is in relation to presbyterian ministers pleading ; for that none of these things which he mentions were valid to infer peoples disowning of conformists , were there no other ministers in scotland , and if this church had universally , both ministers and people faln into this cou●…se of backsliding , will be readily granted ; but without any advantage to his cause , as is evident . to these many discoveries of his begging the question in this debate , our plea and arguments will be clearer if we add a short view of our suppositions in this case and question . such as . our principle of the unlawfulness of prelacie . . the binding force of our covenants . . our churches divine tight to her reformation and priviledges once establisht . . that this is a case both of defection , and persecution . . of competition betwixt ministers & professours contending for our reformation , and a party of backsliders overturning it . . the tendency of this course of prelatick defection , to raze our reformation ; and that if not prevented ; it will end in propery . . that presbyterian ministers relation to this church , and their obligation to duty founded upon that relation , is not extinguished but subsists notwithstanding of the present violence and persecution , which they with their weeping mother are exposed unto . having premised these things , from what is said we may draw forth at length the great state of the question thus , whether , when the reformation of a national church in doctrine , worship , discipline and government , is by a backsliding party overturnd , and a course-carryed on to raze it , god having left a considerable body of ministers & professours , who stand in opposition to that course , and are in their capacities testifying against it , are these ministers and professors who preach and hear in opposition to that course , or the complying ministry and hearers , the scismaticks ? this being clearly the state of this question , we shall offer these arguments to fortifie our principle of disowning conformists in this our case , and denying a subjection to them as the ministers of this church , and adherence to presbyterian ministers in the exercise of their ministry , and acquit this principle and practise from the informers charge of sinfull separation . . whoever of the two partiss adhere unto the true genuine church , owning her constitutions , authoritie and priviledges , its certain the contrary party must be the schismaticks ; here it must be seen who are the first departers , who have first broken the hedge , who have first disownd and opposed the covenants , the government , the sound and pure doctrine of this church , in complyance with persecuters , surely they and they only are the schismaticks . had not this invasion been made upon our church and her priviledges , what would have been her judgement of the present principles and practices of conformists in any of her lawfull courts ? would they not have been judged censurable as the worst of schismaticks ? now , what is the difference here , except , that this party makes the greater number ; but will this take away the charge of schism ? suppose a party of notorious schismaticks should cry ou●… upon such as withdraw from them as schismaticks , were not this a ridiculous charge ; and just so is that of conformists in this case . . every schism supposes ane obligation of adherence to that church from which the separation is made . now then , let him prove ministers obligation to joyn into this prelatick course ( without which they will not admit them to officiat ) and disprove our prior obligations to opposeit ; or else ministers obligation to preach , and peoples consequently to hear in opposition to this course of defection , will stand good on the old grounds , and all the scripture comands ( founded on pastours of this church their ministerial relation ) to set the trumpet to their mouth , and give a ministerial testimony against this defection , and peoples obligation to hear and take warning , will press and plead for that which he calls schism and a sinfull separation . . hence presbyterian ministers , and professors are in this their practise never toched , by all his arguments and defences , but these are weapons in their hands against him and the conforming party . . whereas he pleads the essence of the ministeriall call , which conformists lay claim unto , presbyterian ministers answer , that nonconforming ministers have this , that they are ministers of this church , and have a better right to officiat as her true pastours then prelatists . and if this will not plead for hearing non-conformists , why shall this argument be thought valide for hearing curats ? is not the same way from athens to thebes , and from thebes to athens ? if his concession touching the essence of their ministerial call , will not ( with him ) infer hearing non-conformists , because of their supposed schism : ergo a fortiori it will not infer the hearing of curats , who really are such . . he pleads that corruptions , and failings in administrators , or even some corruptions in ordinances , will not infer disowning of ministers . why then pleads he for disowning presbyterian ministers and ordinances adminis red by them , to whom this is so clarly applicable . ly , he pleads union . but let him say , what was the order and union of this church before these innovations ? was it ane union under prelacie , erastianism , and persurious breach of covenant ; was not our churches reformation in doctrine , worship , discipline and goverment , a beautiful order and union ? now who broke this ? supppose we should plead union , against his withdrawing presbyterian professours from presbyterian ministers , will he owne this pleading ? or not rather disowne it , because he thinks our union is schismatical ; well , so we hold and do prove the prelatick union to be : & therefore untill he disprove our charge against his party , this pleading is null . . divines , do tell us ( particularly timorcus chap. . page . ) that a sinfull separation which falls within the compass of schism , is from the communion of a church as walking according to the divine rule ; otherwise , if the churches deviation specially be great , there is no fear of any guilt by schism in departing from it ; and hence infers , that unless absolvers can instruct that prelacy is juris divini , disowning and abjuring it cannot be schismatical . moreover this man himself grants , that schism in its ordinary acceptation , is taken for a causless separating , and that where communion with a church cannot be held without sin , in that case separation is necessary . now then if we can prove , that our non union is not causless , and that communion cannot be held with conformists ( in our case and circumstances ) without sin , we are not schismaticks by his oun confession . to clear then this great point of the sinfulness of owning them in their demanded conformity ; we offer these considerations . . owning them and subjecting our selves to their ministry as the pastours of this church , hath a palpable breach of covenant in it as the case now stands , for all along we must suppose its binding force , and that there is a considerable body of ministers & professours contending for it , and that the question is , to which of the parties contending we are bound to adhere , and that according to our principles anent its binding force , and the unlawfulness of prelacie , which this man cannot disprove . the owning of them in the manner above expressed is a breach of covenant many wayes . specially as this man pleads for it , with a totall disowning of presbyterian ministers in their ministry . in this case it is a resiling from what we have attain'd in point of reformation , contrary to the first article , wherein we are bound to maintain purity of worship and doctrine as then establisht . now their preaching is for the most part consisting of corrupt doctrine contrary to our reformation ? and their prayers have severall petitions with which we cannot joyn , such as for prospering prelats and their courses ; not to speak of the abrogating the lecture , repeating of the creed at baptism , singing a set forme of conclusion , or what innovations in worship are introduced . again , this is a concurience with promoters of this course of backsliding , and a suffering our selves to be withdrawen from our union engadged unto , and a denyall of suteable assistance to faithfull ministers contending for the covenant against backsliders , all which are contrary to the other articles thereof . this will be specially clear , if it be further considered . that . the body of presbyterian ministers being ejected , if disown'd in the manner and extent pleaded for by this informer , the presbyterian interest , and our reformation according to the covenant , will be extinct , sold and betrayed . . hearing curats and peoples subjecting themselves to their ministry as the pastours of this church . is by the rulers required as a direct badge and test of owning erastianism and prelacie , in opposition to the covenant & work of reformation : so that its a case of confession , now to adhere to a faithfull ministry contending for it . . ther 's no other way to exoner our consciences before god and the world , and declare our nonconformitie to this course of backsliding , but by this practice , there is no getting of wrongs redrest , or corruptions in the ministry removed . thus the apology pag. . . we are in the covenant engadged against indifferency , in this great work of reformation , and is not this the way to fall into it more and more . . we engadge that we shall endeavour , that this work of reformation shall remain inviolable to posterity . but what memory shall the posterity have of this work if prelats and curats be thus submitted unto ? . we engadge opposition in our capacity to all prelatick malignant enemies of the lords worke and interest ; but how is it performd when we thus strengthen their hands , in their avowed opposition therunto . . how assist we and defend in this common cause of religion and liberty , such as enter into this league , when we thus divide from our suffering brethren , wound and offend them and shake off a faithfull covenant-keeping ministry . how maintain we our reformed doctrine , worship , and union , when thus owning false prophets , and the instruction that causeth to err from the words of knowledge , and such as cause divisions and offences contrary to the doctrine we have learnd . prov. . . rom. . , . . how maintain we the priviledges of our church and her reformed government ? when owning intruding prelats and their creatures as ministers of this church , and disowning her true ministers , now taking her by the hand . this practice is ane approving of curats call and mission , rather then that of presbyterian ministers , which no man will deny to be contrary to the covenant . next , owning and adhering to curats in this our case , and according to our principles , hath an accession to much guilt otherwise , such as . . the owning of a palpably blasted , and disowning a palpably sealed ministry . a high reflection on the sufferings of many godly upon this ground . . a shutting of our eyes against ministerial discoveries of the sin and duty of the time . . a casting of our selves on tentations of greater complyance . . a breaking of fellowship with these that are contending for gods worke and denying a sympathy with them , yea a trampling on their blood which has been shed on this ground . . a disowning the ministeriall authority , and tearing the commission of christs faithfull ambassadours , and depriving our selves of the blessing and benefit of their labours &c. . this practice of denying a subjection to the ministry of conformists , and of our rulers demanded conformity therin unto the present course of defection , will be found to fall under great scripture obligations , such as . the obligation of persevering in integrity , and holding it fast . colos. . . heb. : . psal. . . supposing prelacy unlawfull , and the binding force of the covenants in reference to all the work of reformation as it stood establisht , this practice is clearly cross to the premised obligation , both as ane acknowledgement of prelacy and erastiani me , and also as a disowning of faithfull ministers . . the obligation of keeping at the greatest distance from sin , exprest jude . thess. . . tim. . . will infer disowning curats in this case . . all direct , or interpretative consent to sin , is here discharged . . a practice otherwise lawfull , will on this ground become inexpedient hic & nunc . we must not eat in the case of offence , tho we may freely eat all meats rom. . . cor. . . now on the forementiond suppositions , the owning of curats hath an accession to their sin , beyond that of ane apearance or a touch , it being both a deserting the presbyterian ministry , and a badge of conformity to erastian prelacy , and all the corruption and defection of the time , which is therby advanc'd & promoted , 't is also in this case of competition , a deliberat adherence to the prelatick rather then presbyterian interest . . the great obligation of a testimony to truth and duty , exprest heb. . . mat. . . will plead for this practice , all truth must be avowed , & practically avowed . we must walk circumspectly , or exactly as the word imports , & we must avow truth & duty on the greatest hazard ; even the smallest mater is great , when a testimony is concernd in it , were it but the circumstance of an open window , daniel durst not ommit it upon the greatest hazard . and as this testimony must be full , so must it also be constant . demas shame is , that the aflictions of the gospel made him forsake the apostle after great appearances for christ , and embrace this present world . and beside , whatever truth or duty is opposed , that becomes the speciall object of this testimony . hence ministers and professours in their capacity are called to contend for this work of reformation ; and ministers silence as to a ministerial testimony against this course of backsliding , and people's disowning them , and adhering to conformists , is so palpably cross therunto , as nothing can be more . . this practice is inferd from the scripture obligation , to guard against the slumbling and offending our brethren , exprest cor. . . math. . . cor. . . here is discharged any dictum vel factum quo alius deterior redditur , saith polanus . whatever practice gives occasion of our brothers sinning , of calling truth in question , of acting with a doubting conscience , or which weakens his plerophory or assurance , is here discharged . and neither the lawfulness nor indifferency of the thing it self , nor mens authority commanding it , nor the weakness , yea or wickedness of those in hazard to be stumbled , will warrand the doing of that out of which offence arises . paul declares all meats lawfull , yet will not eat in case of offence cor. . . cor. . . this declaring of the lawfulness of that practice , is equivalent to any civill declarator or law which alters not the nature of scandal . paul will not have the weak stumbled rom. . , , . cor. . , . nor give occasion to the malicious who desired occasion cor. . . now owning of curats as the case is now circumstantiat doth harden them in their apostacy , and hath a tendency to wound the peace of the godly who dare not owne them , or may provoke them to act against their light ; and therefore unless owning them could be proved a necessary duty , as matters now stand , the premisd scripture obligation will infer it to be sinfull . . disowning conformists will clearly follow from the scripture obligation , to turn away from seducers , and such as turn aside from gods way . tim. . . the apostle having given a large induction of evills adhering to these in the last dayes , putting among the rest of their black theta's , covenant breaking , concludes his discovery with this grand precept ( ver . . ) from such turn away . we must beware of false prophets , the concision , and of such as walk not according to the received ordinances , math. . . rom. . . philip. . . thess. . . christs sheep do flee from the stranger , and hear not his voice . iohn . , . . all promoters of wayes contrary to the simplicity of the gospel , are here commanded to be eschewed . . we must know and discover such by their fruits and practicall unfaithfulness , as well as false doctrine , mat. . . compared with tim. . these that practically act the foxes cant. . . are to be taken away , and consequently eschewed , the saints must be fortifyed against these that ly in wait to deceive , god disowns these that make sad the hearts of the godly and strengthen the hands of evill doers . ezek . . such as stand not in his counsel ier. . . & cause people to err by their lies and lightness . ier. . . now upon the forementiond suppositions its clear that conformists are leading aside from our reformation , opposing the principles & priviledges , of this church ; they are covenant breakers from whom we are to turn away ; they are speaking peace to the wicked , and healing the wound slightly , and are ruling with force and rigour ezek. . . pet. . . witness their present violence . . this practice of presbyterian ministers officiating in opposition to this course , and peoples adherence to their ministry , is inferr'd from the scripture obligation of many terrible charges and adjurations laid upon ministers , in reference to a faithfull diligence in their ministerial function , and a suteable ministerial testimony concerning the sin and duty of the time , which is necessarly inclusive of their peoples reciprocal diligence , in attending their ministry , and their obedience and faithfull adherence accordingly . they are commanded to cry aloud and shew the people their sin isa. . . and as they would not have the blood of souls upon them , to give faithfull warning touching sin and duty , and their peoples case and hazard , especially in times of great sin and judgement , when god is terribly pleading his controversy with them ezek. . . hence they are enjoyned to be instant in season and out of season , reproving , rebuking and exhorting with all long suffering and doctrine tim. . . and as faithfull watchmen on ierusalems walls , never to hold their peace day nor night till she be establisht , and made a praise in the earth isa. . . to fulfill and make full pro●…fe of their ministry colloss . . and as these comands in order to ministerial diligence , do singularly oblige herunto in this case , so the scripture woes and threatnings thundered against ministers negligence and unfaithfulness , are very convincing and awakening . see ezek. chap. . and chap. . . : hence on the forementiond suppositions it clearly followes . . that ministers are oblidged to be constantly instant in season and out of season , in their ministerial testimony against this course of defection . . this case of defection and persecution ampliats and extends this duty to all to whom they can have access , as the scattered preachers acts. . went every where preaching the gospel , after that persecution that arose about stephen . . this ministerial testimony upon the forementioned grounds , must be levelled at all the corruptions of the times , and all the branches and degrees of our defection . . the duty and obligation of the people of god , is reciprocall and commensurable therunto . and if hearing curats and disowning presbyterian ministers , be not inconsistent with this great obligation , let any iudge . . that part●… in a reformed church , which having overturnd her reformation , hath shut out , laid aside , and persecute away sound adherers therunto both ministers and professours , and will not admit ministers to officiat , but upon the sinfull terms of complyance with their way , cannot charge the sound party with schism in standing where they were , & owning and prosecuting their respective duties , as ministers and flocks , in opposition to these overturners and backsliders . for this would justify the most ingraind schism that ever was heard of ; now so the case is here , for all presbyterian ministers are cast out , and they and all sound professours adhering to them persecute , unless they will retract their principles , and conform to prelacie . ministers , in taking up a new tenour and exercise of their ministry in a precarious servile dependence upon erastian prelacy , headed and influenced by a meer civil papacy ; and people , in subjecting themselves to the ministry of the servile deputes of erastian prelates , as a badge of their hearty complyance with , and submission unto , this blasphemous supremacy , and consent to the overturning of the pure constitution and reformation of this church . so that the presbyterians their plea is an owning of duty against schismaticks disowning it . do not our divines tell the romanists on this ground , that they have seperat and persecute us away from them , and that therefore the schism lyes upon themselves , not on us : so the case is here . let this man say , what would have been the judgement of our church in any of her former judicatories , anent a party owning such principles as conformists do , and persecuting or casting out all that oppose them , and dare not concurr in their course of backsliding in overturning the sworn reformation of this church ; i dare appeal to the informer himself , if such would not have been judged censurable as the worst of schismaticks . and he can assigne nothing now to turn or cast the scale , no ground of disparity , unless he place it in this , that prelatists are the greater number , and have the civil power on their side . and if this pityfull plea will carry it , the romanists have long since outweighed the protestant churches in this debate , which this man will not for very shame admit . . this practice of adhering to presbyterian ministers , and disowning curats , hath nothing of the ingredients of schismor , sinfull separation from this church , included therein , as matters now stand , and as the question is stated on the forementioned hypotheses . which will appeare in these cleare positions in the point of schism ( which are evident in their own light ) being applyed and brought home to our present case . . schism is a starting out from under due relations to a church and from her ministry , and duties accordingly . but in this our case , and practise under debate , ministers and professours are pursuing the duties of their respective relation to this church , as it stood reformed and establisht before these innovations , and the apostat prelatick party are doing the contrary . . in a sinfull schismatick separation , it is alwayes supposed that the withdrawing , is from those who are holding the communion of the true church , otherwise we lose the basis and fundation of all sound definitions of schism . but here the persecute party are owning the reformation of this pure church against a party of separatists , who have broken her order , union , and national vows ; and who are also censurable by all her standing acts . . in a proper schismatick separation , the principles and practice of these from whom the separation is made , are supposed to be subservient to that churches union , right establishment , and for maintaining her communion ; but to separat from those whose principles and practice is a stated opposition ( and in so far as an opposition ) to her purity and reformation , is to maintain her true union and communion , and not sinfully to separat from it . the assumption as to this practice under debate , might be cleard by a large induction of particulars . if we take a view of the two parties ( presbyterian and prelatical ) their carriage in relation to this church : it will be evident , . in general . that conformists their principles and practice , is a direct impeachment of our establisht reformation , and that presbyterians are maintaining and adhering to the same . . conformists do avowedly disowne and abjure our covenants , presbyterians adhere unto and owne the same . . conformists are breaking and dissipating our churches establisht order and union , presbyterians are in this practice contending for both ; the one party is wounding our church both by persecution and reproach , the other is taking her by the hand , endeavouring her help and comfort in this her deep distresse , and so the covenant obliges to disowne the first , and adhere to the second . . the one is censurable by her , the other deserves her praise . now can there be any question in this , to which of these parties people are obliged to adhere according to the principles of our reformation . in the th place , in a sinfull separation as to communion in worship , it must be supposed , the worship of that church ownd and establisht therein , because a party innovating herein , as well as innovating in doctrine and government contrary to that which is establisht , are hactenus , and ipso facto ( in this their practice , and upon this very ground ) schismaticks both in their worship and government . therefore to disowne them therein can be no schism ; for this would involve a palpable contradiction , that these withdrawers in this same practice , and in the same respects and circumstances therof , were schismaticks and not schismaticks . now prelatists their doctrine is new and odd , and not the voice of this church . and their worship , ( over and above the corruption adhering to it ) is the worship of an innovating party , and contrary to our churches establisht order . and therfore to disowne them therein is no sinfull separation from this church her fellowship and worship , while existing in her sound and purer part , and opposing these innovations . . in schismatick separation , the rent is made in the bowels of the true and genuine church . so that when a schism and rent is stated betwixt a godly ministry contending for a pure churches reformation , against an apostat party of the ministry : the sound professours stand preobliged to adhere unto , and strength●…n the sounder part , upon this very ground of holding the union and communion of that pure church against these backsliders ; supposing they will rent and ruine her , if not opposed : and so the case is here . the union and order of this church , is already broken by the prelatick innovators and backsliders , and by them only ; so that upon the supposal of this fixed schism , the people of god must adhere to the sound church and ministry . and in this extreme necessity , the lesser obligation as to parochial order , must give place to the greater duties of preserving and maintaining the churches union and reformation , when a course is carried on tending to ruine it . . every sinfull separation is , from the fellowship of a church either in her ministry , lawfull courts , or worship and ordinances , according to the various relations , state and condition of separatists , whether church officers or others . but in this our case , presbyterian ministers and professours separat in none of these respects from the genuine church of scotland . . ministers separat not from her courts ; for none of her lawful courts are now publickly own'd or existent . . people separate not from her worship , as it stood reformed and vowed unto , when they owne the ordinances dispensed by her true pastours , for that only is the true worship of this church . nor . from her doctrine , and a due subjection to her faithfull pastours in the lord : and therefore neither from the fellowship of her faithful ministers and professours . where is then the schism ? since both the doctrine , worship and government of this true church are ownd , and backsliders and schismaticks only ( and as such ) are disownd . . schism supposes that these whom we withdraw from , are such to whom we are under obligation to adhere : for it is a breach of union , which is cemented and conglutinate by the obligations and duties of those who are concerned to hold it fast ; so that where the obligation to the duty in subserviency to this union cannot be demonstrate , to be incumbent upon such and such persons , and in such acts , by whom and wherein this union is to be upheld , the charge of schism upon these acts , which are supposed to violat that union , evanishes and falls to the ground . but if the person ( tho a minister supposed ) from whom the separation is made , wants that which immediatly grounds this obligation of owning h●…m hic & nunc , as the case stands circumstantiat , in that respect withdrawing or non-union can be no schism , for else the most ingraind schismaticks might be owned ; the informer himself must of necessity admit this , for otherwise he will crosse and cut the sinews of all his pleading and arguments which he presents in this dialogue for disowning presbyterian ministers in this our case , for i am confident that out of this circumstanciat case he will grant that it is no breach of any of his rules or reasons to hear them . that [ they are ministers ] and [ are preaching faith and repentance ] that [ they have a lawfull ministeriall call and ordination &c. ] all these he thinks will plead nothing , as the case is now circumstantiat , for adhering to them , because of that in their present condition , which outweighs all this , and looses peoples obligation to owne them , which he thinkes is no schism but duty : now , let our informer turn the tables ; if there be first that in curats present state , which preponderats as to our disowning of them now , tho all that he pleads as to their ordination , and ministerial call were granted , it s no schism in this our case to disowne them according to his own principles and pleading in this point . . he must grant that denying to hear hic & nunc , and in such a complex case , is different from a denying to hear simpliciter , or disowning such a mans ministry simpliciter , or absolutely , as he will grant that out of this case presbyterian ministers might be heard , and that disowning them is not simpliciter a disowning a true ministry or church , or them as ministers ; so that its this case of competition with conformists , which with him casts the ballance . hence as matters now are stated and circumstantiat , and upon our principles and premised hypotheses , he must grant there is that in conformists case , which hic & nunc will loose our obligation to receive the ordinances from them as the ministers of this church , which is the white in the marke wherat all his arrows are shot . such as . that we are preobliged by a lawful oath to extirpat and disowne them . . that they are promoters of a prelatick designe to ruine our reformation . . that they have avowedly disownd our covenants , and that we are commanded by the overturners of our covenanted reformation , to hear them as a badge of our renouncing it ; and concurring in this course of backsliding . . that they are intruders , and not entring in at the door , and in the way and order of this church ; that they are violently thrusting out , and persecuring her faithfull pastours , that they perjuriously renounce a call from the people , and ordination by the presbyterie . all which grounds he must either grant will supersede our obligation to owne conformists hic & nunc according to our principles , or quite his plea and pleading as to the disowning of presbyterian ministers in the exercise of their ministry . . he pleads in the close of the preceeding dialogue , that the covenant abjures sel isme . now let us stand to this decision ; the informer will not be dissatisfyed if i shall borrow one of his topicks , and shoot ane arrow from his own bow ; i would offer then to him this syllogisme . that schism which he pleads against is a schism abjured in the covenant : but disowning conformists in their present state & circumstances , & refusing to be subject to them as the ministers of this church , is not a schism abjur'd in the covenant ; ergo , &c. the assumption i prove thus . if the disowning of presbyterian ministers in their present state and circumstances , and withdrawing from them in the exercise of their ministerial function and their ministerial testimony against prelacy and for the covenant , be that schism which is abjurd therin then a refusing to be subject to curats ( against whom they are testifying as the covenant breakers , and upholders of prelacy ) ad not owning them as the ministers of this church , cannot be that scism . unless he will mak this scism , such a janus as will cast a maligne condemning aspect upon both the contending parties , and bring adherers unto either of the two , under this imputation . but so it is that disowning of presbyterian ministers in the exercise of their ministry , is condemned in the covenant as schism this we have already made appear , it being a disowning of that establisht order and union of this church which therin we do swear to maintain , and a schismatical withdrawing from her faithfull ambassadours and others contending for the ends of the covenant , to adhere unto whom , and keep up an union wi●…h them herein , the covenant layes upon us an express obligation , putting the imputation of schismatick division , and detestable indifferency upon the contrary practice . ergo , upon the whole it follows evidently , that the owning of conformists which he pleads for in this dialogue ( viz. subjection unto , and receiving ordinances from them as the ministers of this church , and denying this to presbyterian ministers ) is abjurd in the covenant as schismatical . chap. ii. the informers charge of internal and external schisme , put upon non-conformists : ●…f impeaching the churches constitution , and her practice in point of worship for more than a years , examind . his argument from rom. . heb. . . answered , and retorted upon him . his answer to the argument taken from the command of seeking the best gifts , considered . as also his argument from ancient canons , from the act of the assembly . from the reciprocal tye betwixt a minister and his flock , to fortify his charge of schism , repell'd . having thus cleard our question and plea , & fortified our practice with these arguments ; we come now to examine the grounds on which this new casuist imputes sinfull separation to us therein , we acknowledge the evil of schism upon these texts mentioned by him , which might have caused sad reflectings on himself and his party , who are guilty of divisions and offences contrary to our received ordinances , and the doctrine of this church : and so are lashed by that scripture rom. . . and who would have have us saying i am of this or that rabbi or prelat , contrary to cor. : . it 's they who have disownd a spirituall pure unity with this pure church , and are seeking a perjurious union in departing from god , contrary to that precept ephes. : . and are so far from esteeming others in lowliness of mind better then themselves , as we are enjoynd . phil . . that their rabbies trample on all ministers ; and their underlings do most insolently persecute and despise faithfull pastours for adhering to the reformation , authority , and union of this church , against their innovations . schism is no doubt an evill which hath much infested the church , and our church : and the scripture sufficiently discovering the evill thereof we need not cyprian , nor jeroms elogies anent unity , to persuaed it . only where he insinuats from that saying of cyprian , which he mentions . who asserts from cor. . [ that who are slain in their schism , their inexpiable sin is not purged by their blood , and that they are not martyrs ] that such is the case of the suffering people of god at this time ; we may discern the cruell venome and sting of this mans malice , for all the sobriety which he pretends unto ; i shall only tell him , that as its more then he will be ever able to prove , that the lords remnant are guilty of this sin , and are assembling out of the church , when attending the ministry of christs faithfull ambassadours in this church , so he and his fellows setting these murderers upon them in this duty , will ( if they repent not ) be exposed to that vengeance which the cry of their souls under the altar , who have been slain for this their testimony , doth plead for . he would also do well to resolve this doubt upon cyprians testimony , viz. whether cyprian did ever hold , or if himself will dare to assert , that the blood and sufferings of the best of martyrs did expiat their guilt . as for jeroms assertion [ that schism . and heresy , or some degree of it go together . ] i think it is fitly applicable to himself and fellow conformists , who since their departing from the unity of this church , and her sworn reformation , have not only , to justify their course vented gross errours in point of oaths , and otherwise , but are now ( as every one sees ) posting fast to rome , in denying many and great points of our protestant profession . we accord to augustines saying [ that separatists ( as such ) receive no life from the body ] & the unquestionable godliness , & fellowship with the father and the son , to which many presbyterians are admitted , and wherein they shine , compared with the abominable prophanity of the whole of those almost that owne curats , will by this rule declare who are the schismaticks , and separatists from christs body . the comment of the thorn which rents the lili●… cant. . . is very suteable to him , and those of his way , who have now of a long time rent the lords faithfull flock , wounded our church , and taken away her vail : esteeming themselves christians of the first magnitude , so he esteems his most reverend arch-bishops and reverend under-fathers ; what pitifull preambles are these . the doubter alleadges [ that every separation is not schism . ] this ( as we heard ) he acknowledges , and that when communion with a church cannot be held without sin , separation is necessary ; wherein he yeelds all that we plead ; since we have proved that in this our case , joyning to their way and party is in many respects sinfull ; and since he instances the protestants plea for separating from rome on this ground , knowes he not that the papists tell us such stories anent union with the church , and that suffering without the church is no christian suffering , to iustifie their bloody persecutions , which very well sutes his case . and no doubt the protestants answer , viz. [ that we are in christs church , because owning his truth , tho separat from their syn●…gogue , and that notwithstanding this pretence , the blood of protestant martyrs is in their skirts ] doth sute the case of presbyterians in relation to their persecuters . but the great charge followes , viz. that we are guilty of as groundless and unreasonable separation , as we shall read of in any age of the church . bona verba ! how is this made good ? first , ( saith he ) in casting off christian love which is heart schism . . he chargeth with external schism in separating in acts of worship . now what if we recriminat in both these , and retort this double charge upon himself . have they not disownd the worship of presbyterian ministers & professours , and charged all to separat from them , meerly for non-complyance with their perjured prelats ? . have they not for many years glutted themselves with their blood , i may say sweemd in it , upon the same very ground of forbearance as to prelatick complyance , and endeavour by multiplyed lawes and acts , to root them out of the very nation ? good sir , pull this beam out of your own eye , that you may see a litle clearer in this point . but as to the first he sayes , that we make difference in iudgement as to lesser matters ( church government ) a ground of difference in affection , as if they were no christians who are not of our persuasion in these things , putting thus lesser points into our creed , and un unchurching and unsancting all who are not of our persuasion therin . ans. as to the first general charge , i know none more guilty then themselves , who are contending with fire and sword tanquam pro aris & focis , for these their lesser points , and with unheard of rage , seeking the ruine of all who dare not comply in judgement and practice with them therein . . i thinke christian affection to their souls , is best seen in opposing and testifying against their soul-destroying sins . thou shalt by any means rebuke thy neighbour , and not suffer sin upon him is an old standing rule . levit. : . and if they be even hated in so far as owning pernicious wayes , it s no more then what david avowes , psal : , . do not i hate them that hate thee , i hate them with a perfect hatred . i account them my enemies , i hate the work of them that turn aside , it shall not cleave unto me . . as we have not so learn'd christ , to call every thing lesser or small po●…nts , which his latitudinarian party have the confidence to term thus , so we know no point of truth reveald and commended to us in the word , as the object of our faith and matter of our practice , which should be keept out of our creed , lest our saith become much shorter then the scripture pattern . and we acknowledge not the new patchment of mens lawes , which this man and his fellow-conformists have annext to their creed , and which can pro arbitrio make or unmake these his lesser points . but he sayes , that we unchurch and condemn all churches in all ages who have ownd bishops , liturgies , festivals and oth●…r ceremonies — and if we make the removal of these things necessary to a church , there hath not been a a church for above a yeares together ans. to make the last part of this argument not to contradict the first , he should have said that there has not been a church without these things mentioned these years , but the man seeing his first flight or rodomontade too fierce ; he did well to clap his wings closser . upon a review of this page , i find our informer in this charge playes but the pityfull camelion and versipellis : for finding that this assertion of his , that christians of all ages since christs time and in all places have own'd bishops , liturgies , festival dayes and other ceremonies , would have drawn upon him the heavy burthen and task of a proofe , he lightens himself of this burthen , by a prudent [ almost ] which in this point is very significant . but his confining the liturgies , festivals , and other ceremonies within the compass of the last thousand years ( sullied with all popish abominations ) appearing too simple inadvertency , within the compass of two or three lines , he secures it with a [ much above . ] but lest this prove too broad reckoning , he instances the second or third century from whence he sayes , we beginne our reckoning as to bishops , festivals , liturgies , and other ceremonies . but . why mends he the matter so inadvertently , as to run in such a wide uncertainty as the the length of yeares in that calculation which he imputes to us . . i challenge him to shew what presbyterian writter did ever commence the original of liturgies and festivals , with his blind &c. of other ceremonies ( which will travell who knowes whither , and include who knowes what ) from the third , far less the second century . i affirm that its more then he or any for him can prove , that the church hath had bishops , liturgies , and festivals since christ. our writters have abundantly proved the contrary ; and we challenge him to shew either his diocesan bishops , liturgies , or festivals and the &c. of his ceremonies , in the first apostolick church , or in these two ages mentioned by him . that there were not diocesan bishops then or long after , we have already proved , and far less erastian prelats . for holy dayes , let him shew by divine appointment any other then the christian sabath , in the apostolick church if he can , or in the first succeeding ages . as for the feast of esther , it is acknowledged to have come in by custome after the apostolick times . for liturgies , we assert that the apostolick church and age knew no such thing as set & impos'd liturgies and formes , other then christs prescriptions as to baptism & the lords supper , and that they pray'd as was suteable to the present action and circumstances of time , place , and persons ; if he betake him to the liturgies which are ascribed to peter , james , mathew , andrew , clement , mark , dionisius areopagite , and other disciples : protestant writers will stigmatize him for embracing that which they have abundantly proved to be counterfit . that liturgies had no place for a long time in the church , is proved by clear testimonies ; tertullian ( apol. cap. . ) shews that in their publick assemblies christians did pray sine monitore quia de pectore , that is , without a prescription because from their heart . and in his treatise de oratione sayes , that there are somethings to be asked according to the occasions of every man — that the lords prayer being laid as a fundation , its lawfull to build on that fundation other prayers , according to every ones occasion . agustine epist. . tells us that liberum est , it s free to ask what was in the lords prayer alijs atque alijs modis , some times one way somtimes another . likewise justin martyr apol. . tells us that he who instructed the people pray'd according to his ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we might also tell him of bishop andrews success , or rather disappointment in seeking an old jewish liturgie , which when sent to cambridge to be translated , was found to be composed long after the jews rejection , so the bishop being asham'd , suffered this notion to die and the liturgie never saw the light . see smectim and didoclav . pag. , , , , . & seq . . what consequence is this , that because we disowne a schismatick party of innovators introducing these corruptions mentioned : ergo we disowne them as no churches wherein these have been admitted . must we bring in , or comply with every corruption once purged out , the retaining wherof may be consistent with the essence of a true church ? what consequence or reason is here ? again , doth not he and all his brethren stand in direct opposition to the order and government of the presbyterian church of this nation , and unto all that own 's the same : will he then admit this consequence that he unchurches her before prelacie came in , and other reform'd churches govern'd presbyterially . so we see himself must acknowledge this his reasoning naught . the doubter alledges [ that these things mention'd , are of later date then the apostles . ] to this he answers that bishops were from the apostles time . the contrary wherof we have proved either as to diocesan or erastian bishops , such as he means , yea even a proestos which in the apostolick age had no place , as we have made appear . next , he tells us that polycrates in the debate about keeping of esther with victor bishop of rome , alledged iohns authority . but how proved he this , is the question , not what he alledged ; surely bare alledging , as in other cases , so specially in divinity is bad probation ; then he asks , if we will hence infer that they were no good christians who used these things suppose that they came in after the apostles times ? i answer we thinke that in so far as innovating they were not sound christians , and so must he thinke unless he will be wise above what the apostles have written ; then he tells us , that from rom. . it appears that albeit some thought ( he should say understood and knew ) that by their christian liberty they were fred from the ceremoniall law and therefore made no distinction of dayes or meats yet paul enjoyn'd them to bear with the weak , to account them brethren , and not despise them , and the weak were not to iudge the strong . ans. . how proves he , that the points in controversy viz. prelacie , laying aside our vows and covenants , erastianism , liturgies , and festival-dayes for mystical ends and uses , are such nothings or indifferent matters , as meats or dayes were at that time , wherin pro re nata the church might use her liberty . as for diocesan erastian prelacy , we have made its antiscriptural complexion to appear , so that it is not within the compass of any lawfull liberty of the church to embrace or establish it ; we have also made the binding force of the covenants appear , and that the laying aside of them consequently , is a horrid guiltyness , which this liberty can never be extended unto . likewise the liturgies and imposing of set formes of prayer , and adstricting publick worship therunto , have been sufficiently impugned from scripture and divine reason , by several of the godly learned , and discovered to impeach the spiritual liberty of gospel worship . the holy dayes also have with the same evidence been impugned by our divines , who have proven that they do impinge upon our christian liberty , are contrary to the fouth command enjoyning worke all the six dayes , except on such occasionall fasts and feasts as are held out in the word , & likewise are reprobate by the new testament prohibitions about superstitious observation of dayes : the jewish dayes being abrogat ( as the informer cannot but grant ) how dare we impose upon our selves a new yoke ? if it were here pertinent to dilate upon these points , our principles herein might be abundantly fortifyed , and the truth cleard to his conviction , and by consequence the impertinency of this parallel argument , and his pityful p●… . . principii , in equiparating the points now controvered with these things which are the object of christian liberty . the informers gives us nothing here but magisterial dictates . again , that tolerance which the apostle speaks of as to dayes and meats , relates to that time and case only of the weak jews , when the ceremonies tho dead were not yet buryed ( as they were to be honourably ) especially while the temple of jerusalem stood , and the legal worship therein by gods providence was continued . but as these observances were ever discharged to the gentiles ( except as to blood and things strangled for that exigence only of the weak jews ) so after when christian liberty was known , and this particular exigence was over , and the ceremonies buried , it is within the liberty of no church to unbury them , or tolerat these or such like observances in others . finally this very text condemns him , tho his begged supposition were granted . for . the eater must not despise him that eats not : why then do conformists pursue nonconformists , with such grievous punishment and lawes ? they not only despise but persecute to the death , and vilely reproach them ; who art thou that judgest another mans servant ? why then do they judge & censure nonconformists so highly in their pulpits and pamphlets ( and the informer in this ) as schismaticks , of as deep a dye as ever the church was infested with ? . he that but doubts is damned if he eat , saith the apostle . why then do they so violently press consciencious doubters to their way ? . if thy brother be grieved ( saith the apostle ) with thy meat , thou walks not charitably . why then are they so uncharitable as to grieve nonconformists with prelatick exactions ? if the judging and despising the forbearer be forbidden , much more are their cruell edicts and constraining lawes , whereby they burden the consciences of tender forbearers in this case . the practice of victor as to the asian churches , was no doubt highly uncharitable , but it was so mainly because of his censuring about such a trifle as esther-observation ; & we see from this schism the sad effects of innovations ; and that the churches unity & peace is best keept by adhering to the simplicity of the gospel : and so our departing from the gospel simplicity in point of government , and introducing abjured prelacy , is the chief ground of the present schism , and confusions in this church . but now followes our informers main charge of external schism , in s●…parating from the churches communion in word and sacraments , contrary to the apostles direction , not to forsake the assemblies heb. . . it seems ( saith he ) that some then out of pride and singularity for sooke the ordinary and orderly assemblies of christians . ans. in this accusation his so much boasted of charity is evaporate . what! no assemblies for worship in this church but among conformists ; doth he not thus unchristian and unchurch all the assemblies of presbyterian ministers and professors for worship ? why persuades he people to forsake these assemblies ? and who now iudges another mans servant as he , who brands withself-conceit , ignorance , and schism all these assemblies of nonconforming ministers and professours , who dare not comply with prelats . again , how proves he that no assemblies are orderly except the prelatical ? we avow our meetings for worship , to be the most orderly according to our churches established reformation , and that their assemblies are cross to her constution , order , and union , both in respect of curats perjurious intrusion , the doctrine which they deliver , and their manner of worship , which is cross to this churches practice and appeintment ; his charge of schism and disorderliness is still begged , but not yet proved ; and orderliness is ( with him ) described from church-walls ; and as for unity , why have they east out hundreds of ministers from officiating , because they durst not joyn with conformists , in their perjur'd course of defection ? if this man be not here self convict , let any judge . let him produce ( if he can ) in our assemblies for worship , that which is contraire unto the nature , constitution , and worship of the assemblies mentioned in that scripture ; and untill this be , we may on better ground recriminat this charge upon his withdrawing people from the assemblies of presbyterian ministers and professors . the doubter alledges poorly that all do not forsake their parochial assemblies , but some do now and then keep them . he answers , that tho all withdraw not in alike degree , yet the least degree is unwarrantable — that people advance from step to step , that some after withdrawing from them , hear only the indulged , or those who have still preached without conformity in their own ch●…rches , and within a little will hear none of them ; that some hear in their own churches but will not communicat , the reason whereof he cannot understand , since the efficacy of sacraments depends not on the minister , that the lest degree of separation makes way for a greater — that baxter in his cure of church divisions , tells of some turning separatists , who dyed infidels . ans. he hath not yet proved that the withdrawing which he mentions , is a sinfull schismatick separation ; and we hope we have made the contraire appear . as for these degrees he mentions , we say . . his cruell uncharitablness to presbyterian ministersis here very conspicuous , since he will not allow them to be in the least heard or own'd in their present case and circumstances . certainly to tye up people from occasional improvement of the various gifts which god hath bestowed upon his ministers , even in a setled state of the church , and in her right constitution , is cross to that interest in one anothers gifts and graces , which the members of christs mystical body ( upon the ground of their union and communion with the head , and among themselves ) are priviledged with . and in impeaching this the informer blotes himself with scismatick uncharitablenes of the deepest dye . . as it s no strange thing that in such a time of darkness , desertion , and defection , peoples recovery be gradual , and sometime attended with infirmities in the manner of duties incident to us while in time , so the contrary influences of love to truth and duty , and fear of hazard , may be easily productive of such variety in the carriage of poor tender souls in this matter . in a word , the lords supper being a special badge of our union and communion in and with jesus christ , it s no strange thing that tender souls scruple to pertake thereof from men at so palpable a distance from him , as conformists , especially while this ordinance may be enjoyed more purely elswhere . he tells us , that schismaticks ar cut off from the body , and receive no life from it , and ( if we may drawan inference and retortion from this assertion ) the people of god must judge conformists to be such . for these effects of separation which baxter mentions , we bless the lord the contrary effects of sound piety , in many who were prophane while owning the ministry of conformists , are convincingly apparent , since they separated from them : and the effects of backsliding from gods truth , viz. gross prophanity , or atheisticall indifferency in the matters of god , are as sadly evident in those who having once own'd presbyterian ministers , have return'd to conformists again . as for what he objects and answers , anent some of their own party going to others then their own parish-curats , whom unless insuperable le ts hinder to attend their own parish-church , he would have his fellows not to owne . we are not much concernd to notice any further , then to tell him that parvo discrimine refert , which of them people go to , the best of them being as a briar , and the most uprights as a thorn-hedge , and all of them blotted with such schismatick opposition to this church her pure constitution and principles , as may put it beyond debate with tender souls , ( lovers of truth and duty ) that they ought adhere to christs faithfull ambassadours rather then any of them . the doubter objects , [ that its hard to hinder to go where we may be most edifyed ; since we must cover the best gifts . cor. . . ] he answers . that the apostle is not directing private christians , what gifts in others to seek after for their edification , but shews that though there are diversities of gifts , and every one should be content with his own , given for the edification of others , yet that he should seek after better , not in others , but in himself . ans. our informer doth but trifle and deal deceitfully in his way of representing this , and some objections ensuing ; for . he supposes that this is lookt upon in it self , as a sufficient ground of adhering to presbyterian ministers , without previous consideration of all the circumstances of our present case ; and also in supposing that nothing casts the ballance ( in the judgement of the objecter ) as to profiting or not profiting , but difference of gifts ; whereas we grant , that the soveraign influence of gods spirit , ( who teaches to profit ) renders the means and ordinances effectual to salvation , whether the ministers gifts be great or small . . we grant , that tho people have a discretive iudgement as to gifts , and their own profiting , and are to try the spirits , yet in a setled state of the church , they are not to shake off the due regulation and guidance , of a faithfull ministry set over them in the lord , so as to be wholly at their own disposal herein : since there is no justling betwixt the privat discretive , and publick ministerial judgement , in this matter . . as in the tryall of intrants , not only the sufficiency , but suteablenes of gifts for such a people , is to be eyed . so when a faithfull minister is thus duely called and setled , people are obliged to owne his ministry , by a due attendance upon the ordinances administred by him , which is all that decency , union , and order , and that act of our church after mention'd , doth call for ; which notwithstanding cannot be supposed to exclude all occasional usemaking of other gifts bestowed upon faithfull ministers , which were ( as i said ) cross to the communion of saints , and beleevers interest in one anothers gifts and graces . but . our question here being stated upon the supposition of the greater part of this national church their apostacy & defection from our sworn reformation , and a great part of ministers and professors adhering to their principles , viz. to which of the two parties on this supposition people are to adhere in worship ? sure the lords palpable blasting the backsliding party their gifts , as to any saving success , and on the contrary his as palpable owning and sealing with his blessing the ministry of his faithfull servants adhering to his truth , is a loud call ( in this broken state of our church , and case of defection and persecution ) to come out from the one party and way , and adhere to the other . so his doubter in this and the next objection , should have argued thus . in this case of defection and overturning of our reformation , god being pleased to seal with a palpable blessing on our souls , the word from ministers adhering to their principles , we may safely look on this as a call from god to hear them , rather then the prelats perjurd hirelings , whose ministry we have found palpably blasted since they complyed with ●…his course of perjurious back siding , and opposition to gods work . in this case certainly its an argument very pungent , and founded on that of jer. . , . where the lord threatneth the prophets who caused the people to err by their lies and lightness , and whom he hath not sent nor commanded tho they prophesie , with this , that therefore they shall not profite the people at all . so the argument going upon the supposition of our churches broken and persecute state ; and a competition betwixt a faithfull ministry , and a party of schismatick innovators , and overturners of our reformation , will infer nothing against our churches setled order under presbyterian government , nor the assemblies act . . presupposing the same ; and it s not meerly the gifts , but gods saving blessing attending the same , which is the ground of this argument , and that practice pleaded for , thereby . now as to his answer , it s palpable that it meets not this argument in the least , and besides his exclusive gloss is very impertinent , viz. because we are to seek the best and edifying gifts f●…r our selfs in our siation , therefore we are not to seek the best in others also . what consequence is this ? sure the informer will not deny simpliciter , that people are to seek after the most edifying minister , and this will follow on the very ground of our edification , which we are to design in seeking the best gifts , in and for ourselves . nay , the one is the great mean subservient to the other ; a faithfull edifying ministry is gods method for winning to the best gifts for my self ; and therefore as a mean leading to this end , fals within the compass of this command , to seek and covet the best gifts . so a greater then he , voetius , concludes it a duty to seek the best edifying ministry , on this ground de politeia eccles. pag. . and likewise on these scriptures , luk. , : thess. . . and removes objections to the cotraire . his d answer is , that the apostle is there pressing unity , and not to despise the meanest gifts , more then the meanest member , and to avoid schism verse . ans. then it followes , that in the sense of this precept , which we have explain'd , seeking the best gifts , is consistent with unity , and avoiding schism , and consequently in this our case , it s no wayes inductive to schism , but consistent with a due esteem of the meanest gifted minister who is faithfull , to withdraw from scandalous innovators , who have already fixt a schism in this church , by opposing her sworn reformation , order , and unity . nay as matters now stand , this is the surest way to keep our churches union and integrity ; since this their course has such a clear tendency to the ruine of her reformation and pure constitution , in doctrine , worship , discipline and government , as is above clear'd . his d answer is , that edification is to be sought in an orderly way , not in a way that marrs the churches peace — and that though our sense of this generall direction were granted , it s thus to be understood . ans. let our sworn establisht reformation , its principles , rules , and design , sit in judgement and determine , who are greater enemies to this churches peace and order , they or we . was not this church priviledged with a beautifull order of government , pure gospel-worship , and sound doctrine , before prelacy was introduced ? well then , the way to this churches true peace , union , and order , must be in opposing their pretended order , who are letting in the enemies , and have broken her walls and hedge . many of them said and swore that the presbyterial government of this church , was a beautifull order , unto which since they stand in opposition , they are the most orderly , who disowne them . as for that which he adds , of peoples neglecting ministers set over them in the lord , he must prove that conformists are such ministers , who are both scandalous for the far greatest part in their carriage , having no visible badge of the lords call , and do owne principles , and carry on a designe point blank contraire to our reformation , have left the peoples conduct , in the way of truth , given up all their ministeriall authority to abjured prelacy , and make it their work to destroy , and waste the lords vineyard . tho it were granted that they had been so set over people , yet since they are tracing wayes of schism , and innovations condemned by our church , christs flocks cannot owne , or be subject to them , as their soules spiritual guides , they being men that have corrupted the covenant of levi , and made many stumble at the law : and besides since that complyance ( in subjection to conformists , and disowning of presbyterian ministers ) which he doth here plead for , is in very deed a despising faithfull ministers set over their flocks by the lord , and standing in a ministeriall relation to them ; and whom consequently the lords people are called to honour and obey , this same reason whereby he would persuade to adhere to the conforming party , pleads more strongly against them . and his rule aftermentioned not to do evill that good may come of it , will conclude that we should not under pretence of keeping parochiall order , or for eviting confusion , deprive our selves of the blessing of the ministry of christs faithfull ambassadours , to adhere unto whom in this case we are under so many obligations . as for the canons after'cited by him , against ministers receiving these of another congregation to the worship , we say , that according to the informer himself its clear that such rules of decency and order , are not calculat for every meridian , every time and case of the church : extraordinary cases must have suitable remedies , and circumstances of parochial order , cannot in this case be pleaded , when our main order of government is already destroy'd , and a persecuting party is in our churches bosome , tearing out her bowels ; when a besidged city hath within her walls a party of professed defendants betraying her to the enemie , they are the most orderly and faithfull watchmen who resist them , and run to the posts which they have betrayed . again , should the many ministers now persecute ( let us suppose they are residing in the bounds ) plead parochial order , for their parishes adhering to them , and disowning their curats incumbent , the informer will not say , that parochial order , will plead for owning them in this case . or in the case of conforming ministers turning enemies to prelats , and by consequence schismaticks in his account , he will grant that the people ( whom we will suppose they are breaking off from the union of the prelatick church ) ought not to owne them , but were concern'd to go else where to hear . now , the case being so with us this argument by his own confession , cannot now have weight until all that we plead against them on this ground , be answered . next , he cites the act of the assembly . against them who withdraw usually from the worship in their own congregation , except in urgent cases made knowen unto , and approven by the presbytery . concluding , that therefore they thought not this a fit method of edification , & that this act was made to prevent schism . but had he set down the narrative of that act , it might have coverd him with blushes , and would expose him to the censure of every reader ; for it is grounded upon the then compleat establishment of the work of reformation , this churches comely order of presbyterian government then exercised , her presbyterian unity and peace , the purity and liberty of the gospel ordinances then righly enjoyed . but what will this say to the present case of defection and persecution , wherein the faithful ministry are thrust from their flocks , and that work raz'd dare he say this assembly did intend to stretch their act to such a case as this , or to stop ministers from officiating in such a distrest & destroyed condition of our church suppose this case had been stated in that assembly , what if presbyterian government shall be razed , prelac●…e erected , the covenant and the work of reformation overturned and disowned by a number of ministers , while a stedfast body of the ministry stands against them , shall this act reach the people in relation to their faithfull pastours , ejected perjur'd intruders ? i dare refer it to this man himself to say to it , what their resolution would have been , and if they would have concluded it the people's duty to adhere to these destroyers in that case , rather then the faithfull contenders for the work of reformation . in the th article of their directions for family worship past that same day , they suppose this church to be then blest with peace and purity ; and therefore do except from the compass of these directions , the case of corruption and trouble , wherein they say , many things are commendable , which are not otherwise tollerable ; and dare he say that they would not call this such a case . he makes the doubter yet again poorly except , [ that men have different gifts ] which is here a meer nauseating repetition , to fill up idle pages . upon this our informer very discreetly and charitably tells us , that we can litle judge of an edifying gift , and do call railing at bishops , or at the civil powers , and a tone in the voice so . just as dr burnet said before in in his roaving dialogues . what is the judgement of gods people as to edification , and the evidence of the masters presence with presbyterian ministers in preaching to his people , depends not on this character , it being comprobat by clear proofs , and sufficiently notour to such as can spiritually taste and discern . but he will offer some considerations about diversity of gifts , and edification by them , which is to no purpose ; since our plea is not meerly grounded upon the gifts of preachers whether conformists or others ; but abstracting from this , we say first , there is much more then meer gifts , yea and an edifying gift , requisit to ground a peoples owning a minister hic & nunc , or in every circumstantiat case , as their pastour : what if he be in a schismatick course ? what if he be violently thrust in , and hath shut out their lawfull pastour standing in that relation to them , to whom by this mans concession they owe special subjection , reverence and obedience in the lord ? ( for this we will find him hereafter plead ) are the people bound in this case to owne the intruder , because of his gift ? nay he will not say it . now the case is just so with us . . we told him that our case is a case of competition betwixt the betrayers and destroyers of our reformation , and a faithfull ministry adhering to , and contending for it : so that its this great ministerial qualification of faithfullness , ( opposit to curats ●…reachery ) beside presbyterian ministers gifts , and gods blessing attending the same : and the curats intrusion , unfaithfulness , destructive principles , and design in their officiating ( besides their insufficiency , prophanity , and blasted gifts ) which determine us in this matter ; and the lords call consequently that for our edification , and to prevent our church her ruine , and our perishing in their sin , we come out from among them and be separat , as we would come out of babylon to which their party is runing post : so that all he saith here , may be granted without prejudice to our cause . but let us hear his considerations anent edification and gifts ; first , ( saith he ) all ministers have not alike gifts , therfore we must not undervalue the lowest cor. . i told him our quarrel is not meerly gifts , & a man may be hic & nunc disown'd , and yet no undervaluing of his gifts , which the informer must either grant , or contradict all that he intends in this pamphlet . for i ask him , what if i plead this for presbyterian ministers , whom for all their excellent and edifying gifts he and his party will not owne , and whom be is in this pamphlet striving might and main tanquam pro ●…ris and focis , to get universally disown'd by all professours in scotland ? why quarrells he with the almighty ( to use his own expression ) in undervaluing their gifts , and would teare their commission ? i know our informer will say that they are disorderly , and so disowning them , is no despising their gifts . well then , he grants that men of excellent gifts may be hic & nunc or in some cases disown'd , and no hazard of this undervaluing and despising their gifts , or quarrelling with the almighty , & so the rebound of his own blow in this retortion strikes his argument stark dead ; and he must grant that the question is , which of the two contending parties , have best right to officiat as ministers in the church of scotland , according to her principles and reformation ? and according thereto it will not be difficult to determine who are the most orderly & to be heard , & the disorderly have no reason to complain . . he sayes we must not think the meanest gifts , useless . but he must grant that men may sinfully render them useless , as he alleges presbyterian ministers do and we prove that conformists do so . . he tells us that the best gifts cannot work without the spirit , and that to do●…e on gifts , is to idolize men , as those cor. . . then he tells us , how zanchius was offended with that frenchman of geneva , who said he would leave paul , should be come there , and hear calvine . but what will this arguing reprove ? must they be stigmatiz'd as idolizers of men and gifts , who will not idolize abjur'd prelacy , and perjur'd apostats , and in owning them while wasting and destroying a purely reform'd church , discountenance a faithfull ministry contending for her reformation , and signally bless'd therein ? surely his instance anent zanchius , may be well apply'd to such as will hear none but curats , and wholly disowne presbyterian ministers ; again , if the best gifts cannot work without the spirit , and the spirit works ordinarly and best with those who entertain him , and as having their senses exercised , habitually wait for his breathings in duty , what hope is there that profane men , and greivers of the spirit in walking contraire to god , his people , way and interest , ( as are most conformists ) should have the spirits seal attending their ministry . what more ? he tells us . that sometimes the spirit will act with the mean gifts more then the greater as peter acts . is found to have converted more in one sermon , then we read that our lord himself did , tho he spoke as never man spoke . that christ 〈◊〉 complain'd of small success , isa. . . & . . & upbraided people for unbelief math. . , , . ioh. . . — that after the sermon on the mount we read not that many were converted tho they were astonisht — that the centurions faith was commended above that of israel : and from the east and west many will sit down with abraham while the children of the kingdom are cast out . ans. . he must grant that this argument , taken from the spirits working great things by smal means , will not plead for owning presbyterian ministers , to whom many of his scioli rabbies impute weakness of gifts , because they think that aliunde or upon other grounds , such ministers are not in this case to be heard . well then let him take home his argument as insufficient , untill he prove that hic & nunc conformists are to be heard rather then nonconformists , and prove his groundless suppositions above mentioned ( wherein he begs the question ) and disprove our true suppositions above also rehearsed , or this argument will signify just nothing . . for his instances , as this man would be sober in such comparisons , so we must tell him ther 's a great difference betwixt little , & no success , a ministry with small effects ; and a ministry palpably blasted as to any saving issue ; and betwixt sincere designing of success , and mourning over the want of it , making it a complaint ( as our lord wept over jerusalems impenitency and disobedience ) and the ministers designing himself , and no such thing , and wanting this impression mentioned . sure as it will be hard for him to point us to any of their constant hearers who have been converted by their ministry , so it will be as hard to point out any of their preachers , who have the peoples spiritual profit for their design , or their unprofitableness as their burden & complaint to god. and since both these are conspicuous in presbyterian ministers , it s quickly resolved which of the two are standing in gods counsel , and travelling in birth to beget souls by the gospel , and to have christ formed in them . but he would have us praying for conformists , and laying aside prejudice . ans. i think we are indeed called to lay aside prejudice at their persons , and to pray for their repentance ; but to pray for a blessing on their ministry , who are in such direct opposition to the lords people , work , and interest , were a mocking of god , and hardning them in their sin , and consequently hearing and receiving the ordinances from them as the ministers of this church were a strenght ning of their hands in their disobedience . beside , will he allow people upon their praying for presbyterian ministers to hear them ? i trow not , then it seems ▪ laying aside prejudice and praying for curats , may consist with not hearing them . his next childish objection put into the mouth of his doubter [ that tho some withdraw all will not ] is not worth the noticing . it were good for our church all her members did so understand their duty and obligatons , as to deny that subjection to conformists which he pleads for . and that such pastours as they who destroy but feed not , had no flocks : for they have not brought back the straying , nor heal'd the sick &c. but he tells us , he hath proved that none ought to withdraw . how insignificant his preceeding proofs are , hath been discovered , and if his ensueing be no better , it s certain that successus defuit ausis , and that he hath overshote his marke , in this undertaking . the doubter enquires next [ what obligation lyes on him , to be an ordinary hearer in his own congregation . ] in answer to which the informer tells us first , of our obligation showen by him to maintain union , and of the acts of the ancient church , and our own . which i have already answered . next , he tells us , of the reciprocal obligation betwixt a minister and his congregation which cannot be so easily broken ; the minister is to labour diligently and faithfully , among the people of his charge ezek. . . heb. . . the people of his charge are to attend his ministry to esteem him highly , and love h●…m for his works sake mal. . . thes. . , . heb. . . he asks how we obey this charge , when we disowne , discountenance , and turn our backs upon our ministers , and will not receive the law from their mouth . ans. that there is a reciprocall tye betwixt a minister and his flock , is easily acknowledged : but the informer forgot the main and necessary point here ( to make this weapon strike home , and the argument run straight without a byass ) viz. what makes up this tye according to the scripture pattern . this he should have condescended upon , and made it good in the case of conformists , and then his arguing had been pertinent , and formidable to the non-conformists . but what will this poor general say , that there is a reciprocal tye betwixt a minister and his flock , while he hath not made appear , what is the scripture foundation and basis of that tye , & but begs the question in the application thereof to his case . i suppose a presbyterian minister should plead this to warrand his officiating among his people , in opposition to the curat incumbent , that the people are bound to owne him as their minister , because of this reciprocal ●…ye : that the scripture obligations ( mentioned by the informer ) lyes on him to be faithfull and diligent , which while he is endeavouring ( according to his duty , founded on his relation to his people ) the people are therefore bound to attend on his ministrie to esteem him , love him , receive the law from him , and and not to discountenance nor discourage him by withdrawing to another . now let this man shew what he will answer to this pleading , and his argument will quickly evanish before his own answer ; if he say that the tye is loosed , let him instruct what that is which has in this case loosed it . sure neither the magistrates violence , nor prelatick censures , according to our principles , and the doctrine of sound divines , when this case is truely stated . and if this divine tye stand , what will he say ? will it not . follow ( according to him , ) that a minister may be under a standing tye to his people , and they to their minister , and yet the people for all this may not be obliged to hear him but another hie & nunc , and that warrantably , without hazard of disobedience to these scriptures ; and then he hath with his own hand cut the throat of his bare generall argument from the reciprocal tye . sure in some cases the tye may stand , and yet the actuall reciprocal exercise , or obligation to the exercise of duties may be hic & nunc warrantably suspended in very many supposable cases as of physicall impediments in the people and minister , hostile invasion , pestilence , imprisonment &c. . if the tye or relation do stand , and likewise all things which do immediatly dispose to the exercise of duty , then the prelatical incumbent is in this case an intruder , and not to be own'd . for i suppose he will not say , that a presbyterian minister might lawfully officiat in his own parish , after the curat is setled there , for this would quite cross the scope of his argument . now the question betwixt the two competitors is , which of them hath the prior lawfull , and standing tye ? will he dare to deny , that presbyterian ministers had this ; and since he cannot shew how it is loosed , nor prove it to be loosed , this argument will militat not for him , but against him . next , as for what he cites out of mr durham on revel . pag. : . anent this tye , it is still extra oleas , and nothing correspondent to his purpose , untill he instruct that which is the basis and foundation of this relation in the case of conformists , which he neither doth nor offers to do . mr durham speaks of a special delegation from christ , of his speciall warrand and appointment to such a man to treat with such a flock . now sure this most be instructed from his word and testament , as to curats , before he can from this make any shew of argument . for presbyterian ministers do upon better ground lay claim to this special appointment in relation to their flocks , upon which conformists have intruded : yet this man thinks these ministers are not to be owned . and since this deputation and appointment is , with mr durham , the foundation of the duty betwixt minister and people , it must be cleard from the word in the case of conformists , before this passage of mr durham will afford any patrociny to his cause . then he tells us , tha●… mr durham holds that this obligation is not founded on meer voluntary consent . well let him mark this , and then he must acknowledge , that it s not meerly the curats gaping consent for the fleece and filthy lucre , nor the peoples blind consent , that will make them ministers of these congregations where they officiat . what is it then that founds this relation ? the scipture-commands ( saith mr durham ) thes. . . know them that labour among you and are over you in the lord. heb . . obey them that have the rule over you , and submit your selves , for they watch for your souls as they that most give account , &c. but will this man deny that mr durham speaks upon the supposition of the minister his having the ministerial call and mission according to the rule of the word , to ground his pleading these scripture commands , and his special commission to such a people : and that he look't upon the presbyteries mission , and ordination , and the peoples call , together with due qualifications , and the visible evidences of christs call in the person thus admitted , as the foundation of this special relation to such a flock , according to the scripture pattern , and the order and government of this church then established . i durst pose his conscience upon the truth of this ; and whether mr durham did ever dream of a speciall relation to a flock in this church , resulting from a prelates mission in a method of perjury , in opposition to our covenant and sworn reformation , without the mission and ordination of a presbytry , or the peoples call , and in a way of intrusion upon the charges of faithfull ministers violently thrust out by persecuting prelats , the men thus obtruded being for most part such as have nothing that may ground a reasonable or charitable construction of them , that they are sent of god , but palpable evidences of the contrary , while in the mean time the faithfull ministers are willing to cleave to their flocks , and the flocks to them ? if he say that all the ministers he pleads for are not such . i answer , he makes no limitation of this argument , but pleads the foremention'd scriptures , and mr durham's testimony universally , and tells us in the next page , that mr durham binds the people fast to the ministers of their own congregations by this discourse , he means to the ministry of all the conformists . as for that passage of mr durham's testimony after cited by him anent the sympathy betwixt ministers and flocks , and the reckoning that will be made in relation to mutuall duties . we think it pleads very strongly for that sympathy that ought now to be betwixt presbyterian ministers and their flocks , which conformists have usurped upon , and the mutuall performing of duty to each other upon all hazards , in opposition to the curats intrusion . and if paul aggreaged particularly the gentiles slighting and grieving him , by his particular delegation to them , which was , even as to the apostle himself , by the imposition of the h●…ds of the presbytry act. . . presbyterian ministers delegation to their flocks , which was in this manner , must needs stand , and may be much better pleaded upon this ground then that of curats who are sent to flocks by prelats as their own underlings , and have nothing like pauls delegation in their mission . so that mr durhams arguments , and the scriptures cited by him , are so far from tying congregations to conformists , as this man alleages , that they tye them to their own faithfull presbyterian pastours , and by consequence to disowne prelats and their intruding hirelings , as none of the lawfull pastours of this church . i might here add that the account of the pastours duty , and the ground of the people's subjection and obedience exhibit to us in these scriptures which he mentions , doth sufficiently exclude their party from any claim therunto . what ? do they hear gods word and warn the people from him , who are generally so ignorant of his word walking contrary to it themselves , and hardning others in rebellion against him ? are they watching for souls as they that must give account ? who are loving to sleep and slumber ; and dare not say most of them , that ever they enquird at any soul how it is betwixt god and them ? do their lips keep knowledge , who have departed out of the way , and caused many stumble at the law ? are they labouring and admonishing as to sin and duty , who are ringleaders in a course of defection ? sure if the duties of subjection , reverence , and obedience , suppose such characters of ministers , and such qualifications as are here exprest , people are hereby abundantly discharged from such subjection and obedience as to conformists , who are so palpably destitute of these qualifications . so that the informer falls utterly short of his intended advantage by this citation of mr durham , and the scriptures therin mentioned do wound his cause t●… death , and cut the sinews of his reasoning . this man is so unhappy as to fall still by the rebound of his own arguments , and the scripture-weapons ( which in pleading for this cause will never be found the weapons of his warfare ) wounds him every time he handles them : which as it hath before , so it shall presently appear further , in some more of his arguments and answers upon this point , which we now present . chap. iii. the doubters argument from curats not entring by a call from the people , and that passage acts . . cleared and improven . the informers exceptions upon the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully examined , and the peoples right in the call of pastours cleared therfrom . his reasonings about patronages , and the prelatick ordination , and peoples disowning of scandalous ministers not censured . as also his great argument from math. . . and the owning of the temple-worship , scanned and retorted upon him . mr durham in this point pleads nothing for the informer . his answers and reasonings anent the charge of introsion examined . our informer upon this point of separation ( which he holds to be his fort-royal in the present differences ) having plyed his doubter with offensive weapons , will needs shew his skill and just dealing in acting the defendant for some time . but i doubt that his defensive armour and answers shall be found as thin and penetrable in this debate , as his impugning weapons are bluntand pointless . well , this fair disputant , will hear some of our arguments against the owning of conformists , but be sure they must be of his own mould and digesting , for these can best suit the design of that pretty piece of pageantry , which he is acting in this pamphlet . the first argument which his doubter offers , is [ their not entring by a call from the people as all ministers should ( citing act. . . ) but by a presentation from the patron . ] in answer to this , he spends some discourse upon that text , which we shall examine . but to clear this point the more fully , i will premise three things . . that the people have a divine right to call their pastou●… , we proved before in the th argument against episcopacy , and from other scripture-grounds beside this , although it be a weighty ground also , unto this we refer the reader . . that upon supposal of this divine rule and pattern of a ministers lawfull call , it doth clearly follow , that the patronages are a corruption , rendring the ministers call in this respect maimed , and not so consonant to scripture as it ought to be . . though it be granted that a minister presented by the patron , and not called by the people , hath the essence of the ministerial office , and might in some cases be owned as a minister , yet this will plead nothing for the owning of curats as the case is now circumstantiat : because . it s certain that according to the principles and reformation of this church , as establisht before these innovations , a ministers entry by imposition of the hands of the presbytery , without the usurping prelate , and by the call of the people without the patron , is the more pure and scriptural way of entry into the ministry ; and moreover the only way of entry own'd and authorized by her supreme indicatories , and by consequence its most suitable to presbyterian principles , when there is a competition betwixt the one and the other , and ministers thus lawfully called , are violently ejected by men reestablishing prelacy , and patronages , formerly cast out and vowed against , that people do adhere to their faithfull pastours rather then these innovators and intruders ; which will be convincingly clear , if it be also considered particularly , that as prelacy & allits corruptions & usurpations now existent and introduced , were fully removed and abjured by this church , so laick patronages in speciall were upon most weighty grounds removed by the parliament . in correspondence to our churches declarator as appears in the narrative of their . act . viz. the sense of the obligation lying upon them , both by the national and solemn league & covenant , by many deliverances and mercies from god , & by the latesolemn engadgement to duties , to preserve the doctrine and to maintain and vindicat the liberties of the church of scotland — to advance the work of reformation — and considering that patronages & persentations of kirkes is an evill and bondage under which the lords people & ministers of this land have long groan'd . that it hath no warrand in gods word , but is founded only on the canon law , that it is a popish custom brought into this church in time of ignorance & superstition , that its contrary to the d book of discipline , wherein upon solid grounds it s reckon'd among abuses that are desired to be reformed , and contrary to several acts of general assemblies , prejudicial to the liberty of the people , and planting of churches , to the free call and entry of ministers to their charge &c. this act the parliament did ranverse among other pieces of our reformation : ordaining all ministers that entered since . to have no right to the benefice , till they obtain a presentation from the lawfull patron , and collation from the bishop . now upon supposal of the covenant obligation , and our engadgement therein to separat from any corruption contrary to our reformation , to give a testimony to that work , to with-draw from backsliders , is there any doubt but that people are oblidged ( upon these grounds ) to adhere to that body of faithful ministers , who are standing to our principles and sworn reformation ( whereof these points mentioned are one main piece ) rather then such as have turn'd aside to this course of perjurious defection . sure our obligations mentioned do every way include presbyterian ministers , & exclude conformists . presbyterian ministers are maintaining the peoples right and liberty to call their pastour , conformists are selling away this peice of her reformation & liberty , and thus crossing the scripture-pattern , the first are adhering to this churches vowes ( and people are obliged to owne these ministers that are pursuing the ends ) the other are casting them away &c. again . all the motives mentioned in the premised act of parliament , and in our churches publick acts in opposition to patronages , and prelatick usurpations in a ministers entry , are still binding and in force , according to our principles , as the informer will not for very shame deny , and he must admit this supposition since in this point he professeth to argue against us upon our own principles , and so what did then engadge to restore this peice of our churches libertie and reformation , the same doth now bind to adhere therunto , and consequently to owne the ministers that contend for this reformation rather then the backsliders and deserters thereof . . this man dare not assert , that the granting conformists to have the essence of a ministerial call , will in every case infer the conclusion of hearing them , or that the granting a minister to have this , is the only & adequat ground which will in all circumstantiat cases make hearing necessary . for . what if he be violently obtruded by a part of the congregation upon the previously call'd minister his labours , to whom the people stand oblig'd to adhere ? again . what if he be promoting a schismatick course , setting up an altar against an altar ( as some of these men tell us in their pamphlets ) will a people cross their principles as to his having the essence of a ministeriall call , if they refuse to follow him in that schismatick course ? nay he will not say it . . what will our informer answer to presbyterian ministers plea for peoples adherence to them upon their lawful call , mission , and entry to their charges ? will this infer a necessity of the people's owning them , and deserting conformists ? if it will not ( as he must here say , or yeeld the cause ) then he must confess , that acknowledgment of the essence of curats call , will not absulutely plead for hearing them untill before the scripture barr , and by the constitutions and reformation of this church , they can prove their claim to be better then that of presbyterian ministers to officiat as her true pastours , which will be ad kalendas graecas ; & whatever he can pretend here , as to disowning of presbyterian ministers in their administrations , notwithstanding of their having a lawfull call , and pastoral relation to this church , will be easily retorted upon himself , and abundantly counterballanced by that which in the case of conformists may be pleaded to supersede , and stop the peoples owning of them in this circumstantiat posture of our church . so that the state of the question here being this , whether ministers ordained by bishops , and presented by patrons , or those who are ordained by the presbytry , and called by the people , have best right to officiat in this church , as her pastours , according to the scripture rule , her reformation and principles , and to be own'd or disownd by the people accordingly . the decision will be very easy and favourable to presbyterian ministers , and exclusive of all his fraternity . and whatever he doth here alledge anent p●…esbyterian ministers schism , intrusion , or disorder , will be easily retorted upon himself , reputando rem in universum & ab initio . or tracing matters to their true originals . but now what sayes our informer to this argument of his doubter , as he slenderly propones it to make it foordable . . he tells us that sundry whom we refuse to hear , entred by the peoples call . but tho it were granted that such might be heard , who are but a few , how will this plead for all the rest , and loose his doubters argument as to them ? . we told him that it s not the want of the peoples call , simply and abstractedly from the circumstances of our case , that we ground upon in disowning them , no more then it is presbyterian ministers want of an episcopal ordination which he pleads simply as the ground of disowning them : but our ground is their standing all of them in a direct stated opposition to the reformation , union , and order of this church , and driving on an interest and design tending to overturn it , and by consequence being lyable to her highest censures ; and likewise their persecuting and opposing faithful ministers contending for her reformation . . all those who he alledges entered by the peoples call , havng by their conformity to this prelacy and erastianism , disowned their first entry in this manner , and obtained presentation from patrons , and collation from prelats , according to their new acts and orders , are now of the same stamp with the rest , as to their principles and carriage , and consequently the peoples disowning them upon the fore-mentioned grounds in this our case , falls under the same obligations with their disowning others , and the rather because their apostacy is an aggravation of their guilt . but now what sayes our informer to this text acts. . . which is brought by his doubter to prove the peoples right in the election of pastours . he grants , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from the custom used in some of the ancient greek states , where the people signifyed their election of magistrats , by the stretching forth of their hands , because the word so signifies . well , what then hath he to quarrell at in this argument , for the peoples right in the call of ministers from this text ? . he tells us that doctor hamond and other criticks shew , that the word is oftenused by writters to express the action of one single person , as it s taken by luke acts . . speaking of gods chusing or appointing , so that the word is not necessarly to be underst●…od of the action of many chsiung by snffrages . ans. that the greek word in its ordinary and constant acceptation doth import , and is made use of to signify a chusing by suffrages , and lifting up or extending the hands , presbyterian writers have proven from a full consent of criticks , interpreters , and the best greeck authors . the syriack version shewes that the word is not to be understood of the apostles ordination of elders , but of the churches election of elders in rendering the text thus , moreover they made to themselves , that is , the disciples mentioned in the former verse , made to themselves , ( for such as were made , were not elders or ministers to paul & barnabas , but to the multitude of the disciples ) in every church while they were fasting with them & praying , & commending them &c. which election could not be but after the grecian form by the churches lifting up , or stretching out of hands , thus mr gillesp. misc. quest . page . who also cleares this from criticks and interpreters asserting this sense of the word . he shews that where iulius pollux hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. . cap. . gualther and wolf s●…berus render it manuum extensio , and that budaeus interprets the word plebiscitum , suffragium , h. stephanus , manum porrigo . because ( he saith ) they did in giving votes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence the word came to be used , for scisco , decerno , ●…reo . iustin. martyr . quest. & resp. ad orthod . resp. ad quest . . distinguishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a different signification . arrias montanus in his lexicon , doth interpret this word manum elevare , eligere , creare magistratum per suffragia . again . the manner of election among the grecians clears this metaphore , & signification of the word . demosth. cicero and others make this appear ; they had a phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnium suffragijs , obtinet , and another phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no man gives a contrary vote . the approving votes , in chusing grecian magistrats in the theatre , was by holding up , or stretching forth of hands . see page . . . where this is learndly and at large made good . . this is also made good from the ordinary method wherin the scriptures do express the setting apart of church officers to their sacred functions , which is by the churches election and consent , see cor. . . cor. . . tim. . . acts . , . and . . and . . and since the holy ghost doth here intend by luke to express the manner of the establishment of elders , it is utte●…ly improbable that the churches suffrage should be here omitted . . protestant writers draw the churches suffrage in election of ministers , from this word , magd. cent. . lib. . cap. . zanch. in . precept . so beza , bullinger decad . . serm. . iunius contrav . lib. cap. . gerard. tom. . pag. . danaeus tim. . wallaeus in his treatise quibusnam competit vocatio pastorum . cartwright , against the rhemists , objecting ( with our informer ) that in scripture this word signifies imposition of hands , answereth , that its absurd to imagine , that the holy ghost by luke speaking with the tongues of men , and to their understanding should use a word in that signification , in which it was never used before his time , in any writter holy or profane . for how could he be understood ( saith he ) if using the note and name , he had fled from the signification whereto they used it , therefore unless he purposed to write what none could understand or read , it must needs be that as he wrote , so he meant election by voices . then he proves this from oecumenius the greek scholiast , from the greek jgnatius , and tells us , there were proper words to signify the laying on of hands , had the holy ghost intended this , and that its absurd to thinke that luke ▪ who straitneth himself to keep the words of the seventie interpreters , when he could have uttered things in better terms then they did , should here forsake the phrase wherewith they noted the laying on of hands , being most proper and natural to signify the same . next , as for what he objects from acts . . had he been sincere or diligent in this debate , he might have found that the above mentioned learned presbyterian writer with others doth here tell him first , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used there , is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but is as it were a preventing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a prior designation . . that its atribute to god metaphoric●… or improperly , shewing that in the council of god , the apostles were in a manner elected by voices in the trinity , which he clears by that parallel gen. . let [ us ] make man. adding , that this hinders no more the proper signification of the word , when applyed to men , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed to god can prove , that there 's no change in men , when they repent , because there is none in god. the informers d answer is , that greek wri ters do ordinarly use this word to signify ordaining a person to a charge , without voices and suffrages . and that here it s so to be understood , he proves from this , that paul and barnabas are said to do this work exprest by this greek word , and not the people ; that we will not say that paul and barnabas elected ministers to these churches , which were to yeeld the question . that therefore our translation reads it , they that is paul and ●…arnabas , ordained them elders &c. they pray'd and commended them to the lord ; so that it was not the action of the people , but of paul and barnabas . ans. all this is nothing but his petio principii and what is answered already . that this word signifies ordinarly the ordaining of a person to a charge without votes and suffrages , is most false , and contrary to the sense of the word in greek authors contrary to the scripture acceptation of the word , & to sound divines as we have heard . and to this may be here added ( which is also the observation of the above mentioned learn'd writters ) that we find extraordinary officers in the apostles times not put into their functions without the churches consent , hence we may conclude , that far less ought there to be an intrusion of ordinary ministers without their consent . paul & silas were chosen of the whole church to their extraordinary delegation , acts. . . pauls company were chosen by the church cor. . . the commissioners of corinth were approved by the church cor . . matthias an apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul suffragiis electus est , as arrias montanus turn's it , was together chosen by suffrages , viz. of the disciples . . how prove's he that paul and and barnabas did this work exprest by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we told him that the syriack version understands it of the disciples . mr gillespy ( lococitato ) proves that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be rendred ipsis not illis , shewing that pasor in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders acts . . quumque ipsis per suffragia creassent presbyteros ; so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he proves because the greeks use the one word sometimes for the other , as he clears from scripture parallels . so he thus senseth the verse and context , the churches of lystra , iconium and antioch , after chusing of elders who were also solemnly set apart with prayer and fasting , were willing to let paul and barnabas go from them to the planting and watering of other churches , and commended them to god to open to them an effectu●…ll door , eph. ▪ , . or for their saftie and preservation luk. . . again , what inconsistency with our sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will it be , if all that is mentioned in the . verse be taken as joint acts of paul & barnabas , and of the churches together with them , viz. that they all concurr'd in making them elders by suffrage , and in prayer and fasting , and commending themselves to the lord. . how proves he , that the relative [ they ] in our translation is referred to paul and barnabas only , rather then the churches ? sure , this is a blind proof , and ( as we use to say ) a baculo ad angulum ; they ordain'd elders : ergo paul and barnabas only ordain'd by imposition of hands ; since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it s resolved by the learned , cannot hardly in propriety of speech import laying on of hands in ordination , which was proper to paul and barnabas ; and the septuagint whom luke followes , expressing the laying on of hands by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our informer must acknowledge this from the sequel of his own reasoning , for he tells us , that paul and barnabas could not elect ministers , very true , and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in its native acceptation signifies election by suffrage , as he hath acknowledged , must relate to the people ; since there could be no hand-suffrage betwixt paul and barnabas . giving and not granting that this was an act of paul and barnabas ; distinct from the churches suffrage , our argument stands good and this will not in the least yeeld the question as this man foolishly imagines ; for to read it thus , paul and barnabas ordained elders by suffrage , is all one with this , that they ordained such to be elders as were chosen by the chuch . the people declared by hand-suffrage whom they would have to be elders , and paul and barnabas ordained them elders : as the consul who held the court among the romans , created new magistrats , that is , did receive the votes and preside in the elections . since ( as i said ) the hand-suffrage cannot in any propriety of speech relate to paul and barnabas alone . see calvines institut . lib. . cap. . paragr . . and mr gillesp. ubi supra , who further tells us , that this may be either an action of the church only , as the syriack makes it , or a joint action both of the churches and of paul and barnabas , as iunius makes it , or an action of paul and barnabas in this sense , that they did constitute elders to the churches by the churches own voices , in all which senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands good for us . to which we may add , that calvine renders the word cu●… suffragiis creassent , when the had made by votes . adding , that paul and barnabas ordained ministers to the churches , for they did preside over , and moderat the people's election . presbyteros dicuntur eligere paulus & barnabas an soli hoc privato officio faciunt quum potius rem permittunt omnium sugragiis : ergo in pastoribus creandis libera fuit populi electio , sed ne quia tumul●…uose fieret , praesident paulus & barnabas quasi moderatores . that is , paul and barnabas are said to ebuse elders , but do they this solely and by themselves , and do not rather remit this to the suffrages of all , therefore in the making of pastours the people had a free election and choise , but left any thing should be done tumultuously paul and barnabas do preside as moderatours . so he sayes we are to understand the decree of the council of laodicea , which seemed to inhibit the people's elections . the dutch annot. upon this passage do tell us , that this was a custome among the greeks in chusing their magistrats , that the people by lifting up their hands give to understand their voting , so it seems that from thence this custome was also used in the primitive church , that the setting forth of ministers of the church , being done by apostles or those that were sent by them for this purpose , was approved by the church by the lifting up of their hands ; which use long continued in the church ; as the ecclesiastick histories testify . and having told us that others understand this of imposition of hands ( which they set down as the secondary and less probable opinion ) they add that this also was done with consent of the church as appears by the fasting and praying which was done by the whole congregation , and was also done in this chusing of the elders , referring to tim. . . acts . . upon which passage they shew , that the greek word in acts . . signifies properly by lifting up of hands to choose or ordain , and is here used concerning the choosing of ordinary ministers by the suffrages of the church , to which this extraordinary choosing of apostles is here opposed , as being done by lifting up or stretching forth of gods hand alone . upon acts. . . where mention is made of laying on of hands , they tells us , that as this was usual in blessing gen. . . in sacrifices lev. . . and in installing into offices numb . . . deut . . so the church ( pointing at the apostolick churches practice ) in investiture of ministers , did thus dedicate them to god his service , and used thus to wish his blessing tim. . . the english annot . upon this text under debate do shew , that the word signifies making of such a choise , as was made or confirmed by lifting up of hands , to signify suffrages or consent , and having told us of the general signification of the word in reference to ordination or appointing chap. . . they add , that the syriack reads the text thus , [ and they appointed to them elders in every congregation . ] whence they collect that paul and barnabas did not all alone in ordaining & church-government ; other christians shew'd their consent or approbation of the persons who were ordained elders by lifting up their hands ; as very wee l knowing , of what behaviour they had been among them : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ( say they ) to disallow by some act , election , or decree . adding , that suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his interpreter renders electio , delectus , per suffragia confirmatio , populi totius consensus , an election , choosing , a confirmation by voices , consent of all the people . let our informer here observe . that the choosing of ministers by suffrage , and consent of the church , is imported and held out in this passage under debate , in the consentient judgment of interpreters , and that this greek word , as in its ordinary , so its special acceptation in this place , will clearly infer so much , whatever authority in ordination and election as to paul and barnabas , and of ministers consequently , the circumstances of this text will bear out and infer . . that this interest of the people in the election and call of ministers is comprobate by the judgement and consentient practice of the ancient church , as the history therof doth verify . . that that passage act. . . doth ( in their sense ) nothing invalidate this right of the people , held out in this text , the one place speaking of an immediat choosing by god , the other of mediat and ordinary by men , the one , pointing at ordination and appointing of the apostles to their office in a general sense , the other of the special or specifical mould of the call and election of ministers . . that this right and interest of the people in ministers call , as it is founded upon the ancient practice and unrepealed priviledge of gods church under the old testament , so it hath besides this , and such like instances , and exemplary recommendations of the new-testament , a constant moral warrand of the peoples knowledge anent the case and behaviour of their spiritual guides . his d answer to this text is , that if we understand it of a hand suffrage we lose by it . why so ? because we give advantadge to the independents for popular election of ministers wherea ; we give this power not to all the people , but to the session . and he tells us , that therefore understanding presbyterians have forborn to pressthis text . ans. . we have proven that a congregational eldership is iuris divini , & that by consequence this election strictly taken must be their priviledge , see argument against prelacy on the . dialogue . who these understanding presbyterians are , who do not understand this place as warranding the people's interest in the election & call of ministers , the informer hath not given us an account , since his doubter is none of them , and if he mean the authors of jus divinum ministerii evangelici , he will finde that they do clearly assert this truth ( propos . . ) so as it do not exclude the due right of ministers herein . see pag. . and . and the assembly of divines in their directory for ordination of ministers . branch , do require the people's consent and approbation , as necessarily antecedaneous to the ordination . besides , could the informer be ignorant that there are several other weighty scripture grounds & arguments pleaded by our writters to fortify this right of the people ; why did he not then put these also into the mouth of his doubter , and give us an account of his own , and his episcopal masters ' skill in dissolving them ? moreover tho it were granted , that all here did concurr in this suffrage where no eldership was yet constitute ( as mr gillespy judgeth probable miscell . pag. . ) it will nothing infringe the power of the eldership in churches constitute , there being a vast difference betwixt the modus rei , in churches constitute , and these in fieri or that are to be constitute . again . we told him that the word imports a judicial suffrage by extending of hands , and that in commitiis , among courts , senats , and representatives of the people , as in the roman senate , in which the consuls presided . and that among the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the magistrat created by suffrages , in the courts solemnly held for that purpose . that the roman senate did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as chrysostome saith , which doctor potter expones , made their gods by suffrage ( charity mistaken page . ) again , supposing elderships here existent , this phrase may be well referr'd to the people , as importing their consent and approbation , reserving still to the eldership their juridical suffrage , and decisive vote in election . mr gillespy ( ubi supra ) clears this , shewing that in athens it selfe the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they did but like well the persons nominated , as when a thesaurer offered some to be surety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom the people shall approve . this he proves from demosth. advers . timocr . from which oration he makes it good , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the court of iudges , are plainly distinguished so far , that they might not be both upon one day ; and that tho the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet not they but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or judges did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordain or appoint a magistrat . in a word , we give in this mater [ the ministers call ] the suffrage and election to the eldership ( i mean in a church constitute ) and the consent ( which is distinct from the decisive voice as the learned acknowledge , gamachaeus in primam dae ou●… of thomas quest . shewes this ) to the whole people , and the formal authoritative mission , and imposition of hands , making the man a minister , and giving him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had it not before , to the presbytery , according to the scripture pattern ; which is toto coelo different from the independents principles in this point . if any object that the giving the suffrage and election of ministers to the eldership , excluding the people , makes the breach greater betwixt the independents and us then needs , it being sufficient to clear us from their principles , that we allow not either to the eldership or congregation , the formal authoritative mission and imposition of hands . and that our arguments upon this head seems to give to the people not onely consent , but suffrage in election . i shall desire first , that mr gillespies answer be considered ( miscell . page . ) to an objection about our homologating with independents in this point . who sayes that in this point of election we do not homologate with them , who give to the collective body of the church ( women and children under age onely excepted ) the power of decisive vote or suffrage in elections , we give the vote onely to the eldership or church representative , so that they carry along with them the consent of the major or better part of the congregation . so that he makes the attributing of this decisive voice & suffrage in elections , unto the people , to be down right independency & the march stone of their difference from us . he tells us afterward , that the consent and knowledge belongs to the whole church without which ministers may not be intruded , & the counsel and deliberation , ( which is distinct from this consent ) to the ablest & wisest of the congregation , especially the magistrates . but he distinguishes from both these the decisive vote in court or judicatory , & the formal consistorial determination in the case of election , and this he sayes , belongs onely unto , and consists in , the votes of the eldership . and that the independents contrarily give the conference and deliberation to the eldership ( as we use to do in comittees ) but the decision to the whole congregation . adding further , that such as have written against independents do thus state the difference betwixt them and us in this point , viz. not whether matters of great importance and publick concernment ought to be determined with the peoples free consent ( for this we grant ) but whether the cause must be brought to the body of the congregation to give their voices therin together with the officers of the church , citing laget in his defence of church-government , chap. . and mr herle prolocutor of the assembly of divines in that piece intituled the independency on scriptures of the independency of churches page . where he sets down this forementioned consent to the minister who is to be chosen , as that which we allow to the members of the congregation in common . adding further , that independents place the whole essence of a calling in election , accounting ordination to be but a solemnizing of it , wheras we place the potestative mission , not in the churches election but lawfull ordination . so that in the judgement of these divines the reserving to the presbytry the formal authoritative mission is the not the sole point of difference betwixt the independents and us , nor can a man be cleard from independent principles in their judgement , who extends the decisive juridical●… vote in election beyond the eldership , and gives this decisive , suffrage strictly taken to the people besides , the absurd and dangerous consequences following upon this opinion , allowing the formal juridical elective suffrage to the people , are evident , such as . that this goes in some respect beyond independents opinion as to the peoples power in elective suffrage , who though they give it to the collective body , yet ●…with a restriction excluding women , children and persons under age , not to every individual . . that this will inferr that every point of government and every cause , relating immediatly to the congregation , must be brought to the multitude or body of the people , to give their voices therin together with the officers of the church , for upon the same ground that the elective suffrages belong to them , so must every piece of government . now mr laget ubi supra expresly states this as the independents principle , and as that wherin they differ from us . this cuts off all right and power of a juridical eldership , which is by our writters asserted and made good from the scriptures , and makes all their authoritative decisive suffrages , in this and other points of government , in reference to the congregation , an invasion of the peoples right , and unlawfull usurpation of their power ; for if this formall decisive suffrage belong to all the collective body jure divino , how can they give it away ? . this will by consequence bring the collective body to have their formal decisive juridical suffrage , in superiour church-judicatories , presbytries , and synods , in every point wherin the congregational eldership and session have an immediat interest . again , since consent and knowledge , is allowed by our writters to the whole congregation , and deliberation and counsel to some eminent members , the elderships elective suffrage , ( which in their judgement is necessarly connected with this ) cannot be said to impeach the due right of the collective body of the congregation in this point ; unless ( as i said ) we step over the march-stone , and bring in the whole collective body of the congregation to have a decisive suffrage in government . in a word , the scripture arguments , and other grounds here hinted , which do clearly conclude the people and congregations right as to a call in general , will not infer that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonges to every one of the people or the whole collective body , so far as to import a formal decisive suffrage , for it being the due right of the peoples representatives , the eldership ( in whose choise and election the people have a great interest , and to which they give a formal consent ) the congregation doth in and by them give their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suffrage , and what is proper to some part of this organick body the church , may be well said to be the due right and action of the whole in a general sense , each part concurring suo modo . a man is said to see , though the eye onely be the proper organe of sight , because the eye subsists in and with the body , and cannot act without , or separated from it . so the people in a general sense and mediatly elect by the eldership , the whole collective body concurring in what is proper to them herein . we heard from mrgillespy [ ubi supra , ] that among the greeks , the people in consenting to a choise of governours were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that although , upon the supposal of the divine right of a juridical eldership , representing the congregation ( which right is abundantly proved from scripture ) the formal cousistorial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by juridical suffrage belongs to them , yet the whole collective body their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the manner formerly explained , stands good . his last answer is , that if we think the peoples election s●… necessary that none can be a minister without it , then we null the ministry of the whole christian world for above years upward , and the ministry of this c●…rch ever till the year . for untill then patronages were not taken away . ans we have proved that the people's right in the call and election of pastours is the pure scripture pattern continued in the church of god for diverse ages , which is enough to prove that as it ought to be endeavoured after and established , by churches who would imitat this pattern of the lords tabernacle shewed upon the moun●… ▪ so where it is obtained it ought to be held fast against any contraire innovations . that the people's interest in the election and call of ministers and teachers had place from the apostles even unto his own time in a good measure , may be proven ( besides what we have said already to clear this ) by a very unsuspect witness marcus antonius de dominis de repub. eccles . lib. . cap. . num. . he saith , in electione ministrorum etiam apostolorum tempore & ipsorum instituto , plebem & totam multitudinem magnam habuisse partem . and lib. . cap. . num. . iam vero post concilium nicenum in electionibus eundem prorsus veterem morem perpetuo ecclesiam ad nostra pene tempora servasse , ut a clero & popul●… fieret ex patribus ac rebus gestis , & conciliis & juribus : ex romanorum pontificum attestationibus & decretis jam sumo comprobandum . that is , that after the council of nice the same ancient custome was own'd to his times by the church , as to the peoples interest in this election and call of ministers , he undertakes to prove from the fathers , from history , and councils and laws , and the very decrees of popes . in the council of paris anno . there was such a decree , quia in aliquibus crivitatibus consuetudo prisca negligitur . &c. because the ancient custome and decrees of the canons are neglected in some cities — they appoint the decrees of the canons to be keept , and the ancient custom , ut nullus civibus invitis ordinetur episcopus , nisi quem populi & clericorum electio pleni●…ima quaesierit voluntate &c. that none be ordained a bishop without the will of the citizens , but such onely whom the people and clergy shall chuse with full consent . that the people had a right to require , call and elect their pastour in the ancient church , didoclav . proves from the example of eradius , ambrose , flavianus , nectarius &c. from pag. ●… . to . shewing that cyprian saith of rabbinus that he was chosen bishop , de universae fraternitatis suffragio , lib. . ep. . by the chose of the whole brethren . from the epistle of the council of nice , to those of alexandria , lybia , &c. which is extant with theodoret hist. lib. . cap. . where he shews that those who succeed in the room of the dead prelat must upon these terms succeed , si digni viderentur , & populus eligeret , if they appear worthy and the people shall chuse ; that chrysostom succeeded to nectarius ; postquam in hoc clerus & populus suffragia sua contulissent , after he was called and chosen by the clergy and people . sozom. lib. . c. . that evagrius was chosen suffragiis , or by votes and suffrages , socrates lib. cap. . that augustine called again and again for the people's consent as to his successour , hic mihi v●…stra assentatione opus est . f●… . . to which may be added , a very impartial witness bishop bilson ( perpetual government chap. . page . ) where he shewes that the people had their right in chusing their pastours . onely , to prevent mistake upon these passages , we would take notice , that this suffrage here atribute generally and indiscriminatim , to the people and clergy , must be understood pro uniuscujusque modulo and according to every ones capacity , for the reasons above rendred . since both ministers right in ordination , and also the right of a juridicall eldership in churches constitute in reference to the election of ministers , hath ( as we have shown ) a clear foundation in scripture and antiquity . but of this enough . . we have also proven that we are not concerned , nor in the least constrained by our principles and practice in this case , to null a church or ministry where this call is wanting , it being enough for us , that the want of it is a corruption rendring a ministry not so pure as it ought to be , and that our case being a case of competition betwixt ministers holding fast this piece of our covenanted reformation , and a party of schismatick innovators opposing and rejecting it , and turning back to the vomit of this and other corruptions , after they have been seen , cast out , and vowed against : we are upon the grounds of our reformation and vows , sufficiently warranted to leave these innovators , and adhere to the faithfull ministry . . as we did shew that the granting of curats their having the essence of a ministerial call , will not infer our hearing and owning them in every case , and especially in ours ( which himself must grant , unless he fall in a palpable contradiction ) so it s more then he can prove , that this church of scotland from its first beginning , till had pratronages ; which being founded on the common law , and several ages posterior to the pure church in this nation , planted ( as we heard ) without prelats by some of johns disciples , how absurd is it to assert that it had patronages from the beginning . finally , whatever tollerance of these corruptions before they be removed may be pleaded for , yet such as have embraced them now , yea & as a badge of owning this deformation of our once glorious church , are certainly to be disowned by all who would hold fast their integrity . for what he adds , anent our owning presbyterian ministers adhering to our reformation , tho they have been presented by patrons , it 's both impertinent to the point and already answered , for it s not this simpliciter , or only , which we ground upon in this practice , as is often said , but the principles , state , practice , and design , of conformists in this complex case beside , who sees not the difference betwixt a minister owning the principles of our reformation , and disowning this with other corruptions , although the times necessity did constrain to make use of patronages in their first entry , when our church was as yet groaning under this bondage , and such as owne this corruption both in judgment and practice after it is rejected , and the church delivered from it , yea and owne it as an express badge of conformity to abjured prelacy . sure they are very blind who see not the difference betwixt these . the doubter alleadges [ that patronages are abjured in the covenant ] and the informer desires to see in in what place . but if he will open his eyes and but read either our national or solemn league , he will easily see this ; for patronages being a popishcorruption contrary to the word of god ( as we have proved ) it 's abjured among the rites or customs brought into this church ; without or against the word ; and likewise in being condemned in the . book of discipline , to which we vow adherence as unto the discipline of this church , it must be in that respect also abjured ; and as contrary to sound doctrine , the power of godliness , and government of this church exprest in the . book of discipline , it is abjured in the solemn league , wherein we likewise vow adherence to that discipline . but ( saith he ) since patronages were in use aster the covenant , why was not this breach discerned , and was this church perjured all that time . ans. the forecited act of parliament shewes that this corruption had been long by this church groan'd under , and long before that time declared and testified against , both in the . book of discipline , and by assemblies thereafter , and if ( the interposing of the civill magistrat being necessary to remove this ) the church still untill that time groan'd under this burden , where can he fixe his challenge ? the next argument of his doubter for not hearing curats , is [ that they are ordained by bishops . ] to which he answers . that all whom we refuse to hear , were not ordained by bishops . he means those who were ordained by the presbytery , and have conformed , ans. . we have already told him that it is not the episcopal ordination simply and abstractedly from our case , which is our ground of not owning them , but the episcopal ordination of perjured intruders breaking our union and reformation , and ejecting our faithfull pastours , and testified against by our presbyterian protestant church which they have thus intruded upon . . we have told him that the concession of their lawfull ordination for substance , will no more plead for our owning them in this complex case , then their concession of the lawfull ordination of presbyterian ministers , will infer an obligation upon conformists to owne them , which is a consequence that they all deny . and that they must grant , that owning of the episcopal ordination in this complex case , is different from a simple owning of it , in relation to hearing . even as presbyterian ministers are acknowledged by conformists to have a lawfull ordination for substance , whom notwithstanding they will not suffer the people to hear . . those who were so ordained and have conformed , having ( as i said ) eatenus or in so far , renounc'd their presbyterial ordination , and adhering to the prelatical as the more perfect , this their disowning of our reformation ( especially aggreged by their perjury and apostacy ) puts them in the same , yea a worse condition as to our hearing them , then those that are meerly ordained by the prelats . . he tells us , that on this ground we would not adhere to these whom timothy and titus ordained , nor would we have heard a minister for many ages of the church ; then he tells us of jeroms , quid facit excepta ordinatione episcopus , and that ministers have now a hand in ordaining conformists . that on this ground we would not have heard the members of the assembly . who were thus ordained , and some now though non-conformists , who were ordained before the year by bishops , the valitidity of which ordination is vindicat by ●…us dicinum minist . ang●…ie : ans. we have already proven , that episcopal ordination is not in the lest warranted by the authority of timothy and titus supposed in these epistles , but rather a presbyterial ordination , which is the pattern shewed upon the mount . . we have also proven that his prelatick ordination , whereof the prelat hath he sole and proper power according to this constitution , is a stranger , in the first purer ages , and even in jerom's time . . we have also proven that the granting of the essentialls of their ministerial call who are ordained by bishops , will plead nothing for owning curats , who are both scandalous and perjured intruders and have nothing for the most part which may in the least ground a charitable construction that they were ever called of god ; and are standing in opposition to a faithful ministry , by them excluded and persecute from their watcthowers , none of which can be said of the instances which he mentions . as for that concurrence which he pretends conformists have with the bishops in ordination of ministers , it is according to our law , meerly precarious and pro forma . and therefore utterly insufficient to found his conclusion . the doubter objects , [ that tho some of them were ordained by the presbytery , yet they are now turn'd the bishops curats . ] he might have added , and turned court or erastian-curats , since the all of our present conformists authority , is derived from the court and subordinat to the supremacy , as is evident in the act of restitution and other subsequents acts . in answer to this he alleadges weakness of iudgement , strength of passion in the objecter , but really shews both in himself , by telling us , that we may fear christs threatning ; he that despises you despises me , since he hath not yet made , it appear that the men he pleads for have a relaion to this church as her true pastours , according to the principles and tenor of our reformation . then he tells us , that curat signifies a cure of souls . but the true non-conformist , told his fellow dialogist , that this term owes its invention to mens vanity , loathing the lowly scripture style of minister , and is in effect nothing but the issue of the corrution of the churches humility , and that what they pretend herein while destroying in stead of feeding , is like to stand in judgement against them at the great day . for his next interpretation of [ curat ] viz. he that serves the cure tho not the minister of the place , but the substitute of another , we owe him thanks , for one egg is not liker another , then they are to such vicarious substitutes . but he will not have them called the bishops curats , as if he were pastour of the diocess , and they deputed , under him , and bishop ( he saith ) hath such thoughts of ministers . what their thoughts are , is best seen by their deeds . we have proved that according to this frame of prelacy the bishop is properly the sole pastour of the diocess . in the . argument against prelacy . the doubters next objection is , [ that they are perjured persons , and therefore not to be heard . ] he answers . that many of them never took the covenant , and therefore are not perjured , which is already removed , when we did prove from deut. . that it oblidges even those who did not personally swear . it s remarkable that deut. . , . god is said to have made a covenant with his people in horeb , even with us ( saith moses ) and all of us alive here this day . they were dead who engadged at horeb , and many there present were not then born . so neh. . . all entered into covenant , but some only did seal it . sure the intention , and relation of the covenanters , and the matter of the oath it self , will make it thus extensive . next he sayes , ministers that took it , and comply with prelacy are not perjured , for the reasons which be gave in the last conference . which reasons i have there answered , and proved that there is nothing in our case , which may in the least limit or invalidat its obligation , and upon the grounds which are offered to evince the standing obligation of that oath , i do affirme that they are perjured . . he tells us , that scandalous faults tho deserving censure , yet while it is not inflicted , and the person not convict , his ministry ought to be waited upon , as iudas who came cloathed with christs commission to preach , so long as he was not convict , yet was to be heard . ans. . he grants that scandalous faults , specially of an high nature , and if the man be impenitent , do deserve deposition . now their faults are both scandalous and of a high nature , such as prophanity , perjury and apostacy , in all which they are most impenitent and avow the same ; and as for their being convict and censured , which he requireth as needfull for disowning them , i answer they stand upon the matter convict by clear scripture grounds , and by the standing acts and iudicial decision of this church in her supreme judicatories and assemblies , which have condemned and made censurable with deposition their present principles and practices , in opposition to her vows and government . again , there is a great difference betwixt what ought to be people's carriage toward scandalous ministers when a redress by lawfull church judicatories may be had , to which people may have recourse , and what the duty of a people is in that case , wherin a prevailing backsliding party , and a persecuting magistrat owne such ministers ; so that the true church can have no access for censuring and removing them . in this last case supposing their scandals to be of a high nature , this inevitable necessity of the churches incapacity for present , may supply the defect of a formal censure ( in the judgment of some ) and ground a disowning of them , as if they were already cast out , especially if their entry be by perjurious intrusion , and their profanity and scandals therafter notour to all . now how applicable this is to conformists , needs not my paines to subsume . we might also here tell him that there are scandals which are officiall , rendring the man coram deo no officer , and that in case of their becoming very atrocius mr durham will allow to depart to more pure ordinances . on scandal page . although we will not take upon us to determine , how & in what cases , during the churches incapacity , & discomposed state , a ministers atrocious scandals after his entry , and perjurious usurpation in the way and manner therof , may supply the want of a formal censure , yet absolutly to deny that in any imaginable case , whether of the scandals and intrusion of the minister , the churches incapacity to censure , or the peoples clamant necessity , and apparent advantages for their edification otherwise they were oblidged to own him still , and that nothing but this declarative sentence , could loose their tye , would , infer very dangerous consequences obvious to the meanest reflection . specialy that in performance of supposed duties , flowing from the tye and relation , they would crosse many scriptur-precepts enjoyning the contrary . shall christs sheep follow the hireling and stranger , and not beware of wolves and false prophets , strengthen covenant breakers , and scismaticks , because a perturbed church cannot draw forth her censure . if it be said that this will open a door for separation , since every one displeased , may pretend that scandals are of an highnature . ans. . the sinful abusive pretences of men , is a poor argument to infringe any truth or duty . . this absurdity may be retorted in the other extreme , and under pretence of the mans exterior call who is not ( nor can be in a churches disturbed state ) censured , christs sheep may ( as i said ) be given up to destroying wolves , the means and opportunities of their edification lost , and their soules exposed to most imminent hazard of perishing . . there is a pure ministry and church free of their scandalls , and testifying against them , so that adherence to them rather then curats is only a non-union to corruption , or a scandalous party of innovators who have gone out from the fellowship of this church , and such a separation negative or non-union , as mr rutherfoord allowes , due right of presbyt . pag. , . such as he sayes was the carriage of the faithfull in relation to the donatists in augustines time , or a separation from the most and worst part not the least and best part , as he there distinguishes , calling the greatest corrupt part the schismaticks ; as before the jewes came to blaspheme , there was no reason to joyn to them rather then the gospel church , planted by the apostles , to which mr rutherfoord sayes , converts were to adhere . . we have heard that according to our principles and the tenor of our reformation , we are to look upon them as schismaticks from this church . so that upon this very ground of holding and mantaining this churches purity and union , they are to be disowned by gods people . our informer will grant that abstracting from a ministers being otherwise either censured or censurable , he ought not to be followed in a schismatick course to the ruine of a pure churches union , but is ipso facto to be left : for upon this ground he pleads for disowning presbyterian ministers abstracting from their being any otherwayes censured . . are there not many presbyterian ministers neither convict nor censured , and whom he dare not call scandalous , whose conversation and walk is both convincing and shining , and such as discovers that christ is in them , that they have the masters seal and call to preach the gospel , who have entered into this church by the door , and are standing in a ministrrial relation to her , yet he pleads for disowning them , meerly because their ministry is cross to the prelatick union and order . so he must grant that ministers may be disowned on this ground of innovating upon , and standing in opposition to a churches establisht union and order , abstracting from this formal censure . as for what he adds of judas , it s very impertinently alledged here , for his theft and other wickedness was as yet secret , and not become open and scandalous , which excepts him from the compass of this question , which is anent ministers guilty of open and avowed scandalls , intrusion into the ministry , violent ejection of faithfull pastours , and persecution of a pure church . none of which can be said of judas . but now followes in the next place , his main objection and argument from the scribes and pharisees , he tells us , what great exceptions might have been made against their life and doctrine , math. . that they were ●…mies to christ , neglected iudgement , mercy and faith : that they were proud hypocrites , and that tho all which naphtali sayes of conformists were true ( and all sees it to be true and consequently that he gives them no other characters then what they put upon themselves , and cannot more be charged with distemper for this , then our blessed lord in calling these pharisees , serpents and vipers , or paul in calling the impostours of whom the philippians were in hazard , dogs , evil workers , the concision , whose god is their belly , whose glory is in their shame though they were ( as these pharisees ) gross in their lives , and there were leaven in their doctrine , they were not to be disowned , since altho the pharisees for doctrine taught the commands of men ; and took away the key of knowledge , christ in his sexmon on the mount purged the law from their corrupt glosses , yet simeon and anna turned not separatists , ioseph and mary went up to keep the passover , and christ bids bear them , tho with a c●…veat 〈◊〉 beware of their leaven , and their ill example . here he also tells us , that he hath no pleasure to make a parallel betwixt the pharisees and our preachers in long prayers , and devouring widowes houses , compassing sea and land to make proselytes , tho we have given too much ground for these comparisons . ans. . to beginne with this last invective ( which he insinuats , and dr burnet prosecutes at large in his trifling dialogues ) if i should rejoyn that its a foming out their o●… shame , to make such comparisons , and renders them too like these wandring stars to whom this is attrib●… , it were no great overstreach . dare he say that our lord did simply condemn long prayers , because he condemned making a shew of them ; or that faithfull ministers their travells to keep poor souls upon the solid foundation of our sworn reformation , and recover them from this plelatick corruption and apostacy , is to proselyte them to be children of hell ? it may be with better ground averred that prelatists who are enemies to either long or short prayers in the spirit , and plead for dead formes and lyturgies , and who have d●…oured not widowes houses only , but gods house and church in this land , and who compass sea and land to proselyte this poor church to the synagogue or rome , are much liker these precedents in the above mentioned characters . but . to his argument , the pharisees were scandalous in their life , corrupt in their doctrine , yet the saints separat not from ordinances , and christ allowed to hear them . this man might ( if he had been ingenuous ) have found this objection solidly answered and removed by severals . i answer . it s more then he hath proved , that the owning of the pharisees ministry is here enjoyned , because . the command of observing what they enjoyned , will not necessarly infer this ; we may observe what morall philosophers , or papists bid us do under such like restrictions and limitations , upon which people are enjoyned to observe what the pharisees prescribed ; we may observe what civil rulers bid us do , but not own them as teachers . . there are many things in the context , which seem utterly to repugn to this inference that our lord enjoyned the owning or attending of their instructions as ecclesiastick teachers . . he bids beware of their leaven or doctrine math. . . joyning them with sadducees who denyed the resurrection , and erred fundamentally , sure not to hear them was the best way to evite their leaven , . it will be hard to prove that they were priest pharisees , since all the pharisees were not such , as nieodemus and ioseph of arimathea , who were civil rulers , and consequently any command to obey them , will no more infer hearing them preach , then such a command as to council or parliament . the thing commanded is not hearing them as teachers , but only obebienc●… which may be very properly enjoyned as to civil rulers . . the qualities ascribed unto them , such as their sitting in moses chair , who was king in jesurun , not aarons who was the piest , their loving the chief seats in synagogues , ( whereas , if teachers , their chief seat was knowen , and appropriat to them ) their paying tithes ( whereas , if priests tithes were payable to them ) these qualities ( i say ) seem to import that they were not priests and teachers by office , that hearing of them , or attending their ministry as such , is enjoyned hearing of and atteding their ministry as such . . . christ bids let them alone , which sounds like , owne them not as teachers . he calls them blind leaders of the blind , nay he calls them the stranger whose voice the true sheep hear not , but rather the true shepherd math. . , , joh. . , . and such as shut up heaven against men , and hindred such as were entring ; all which seem very inconsistent with a command of hearing them . christ spoke to the disciples as well as the people in this precept . now its certain that neither the disciples did eyer hear them , nor could they leave his ministry , nor is it found that christ who came to fulfill all righteousness , taught them to do so , by his example . finally the words of this precept have for their scope to engadge to beware of the pharisees infectious evills : so that this command to do & observe what they delivered as sitting in moses seat , which they did then possess , is but by way of concession , which supposes only that which he intended shortly to abolish , and now would have improven for the best advantadge . . granting that they were to be heard , i deny his consequence , that therfore curats in this our case are to be heard also ; the cases are very different , and the disparity when cleared will discover his consequence to be naught , from the hearing of the pharisees , to the hearing of conformists . i offer it then in these particulars . . these pharisees ministry was not of it self actually exclusive of , and a direct intrusion upon the ministry of faithfull teachers . suppose they had chased away all israels lawfull teachers , and by perjurious violence thrust themselves into their rooms , would our lord have bidden own or hear them ? if our informer say so he will contradict himself , and overturn the scope of his reasoning in this dialogue , for he thniks that the ministry of presbyterian ministers , is intrusion , and therupon pleads for disowning and not hearing them . . he pleads for owning curats as christs ambassadours cloathed with his authority to deliver his message , but christ doth here ( at least for any thing he hath said from this text ) only enjoyn to hear the pharisees interpretation and decision of that nations municipal or civil law , anent the rules of external righteousness and civil policy , which two are very different . . christ having guarded the law from their corrupt glosses , and the disciples from their snares , shewes in this precept how to make the best advantage of that dispensation , now ready to vanish away , since he was shortly to erect a gospel ministry , and remove all that legal dispensation , and then none of them were to be heard : but this man pleads for disowning our faithfull sent gospel ministers under a standing relation to this church , and the obligation of christs standing command , and commission to officiat , and this in favours of intruding hirelings usurping their places , and opposing these faithfull ambassadours in their masters work and message . now who sees not the difference betwixt these . . they were not in a stated opposition to a faithfull body of teachers , acknowledged and owned by the sound church of israel and testifying against them , seeking to root them out , and together with them a reformation , to which all had recently vowed adherence . . there was no badge or test of complyance w●…b all their abominations particularly appointed and enjoyned by the rulers , in this act of hearing them , as there is in our case in relation to the hearing of curats , rendring ( as i said ) the not hearing them , and adherence rather to a faithfull ministry testifying against them , a case of confession , especially this difference will be apparent , if our national vows and covenant , expresly obliging to adhere to these faithfull ministers , in opposition to them and their course of backsliding , be duely pondered . next , as for what he sayes of simeon and anna ; joseph and mary , their attending the temple worship at that time ; as his argument there from is removed by what is said , so to clear this further , i add . that its wide reasoning from the godly their lawful concurrence with that church ( now under the rust of old corruptions ) in what was good and sound , to our deserting a sound church and ministry to comply with abjured corruptions , and schismatick innovators , reintroduced after they have been cast out . . it s as wide reasoning , from their not separating from gods ancient church upon the ground of corruptions , to conclude against non-complyance with a party who are not our church ( tho they usurp her name ) but are opposed and testifyed against , by our true church and ministry . we in this case ( as i have said ) do not separat from the church of scotland , her doctrine , worship , or ministry , but only from schismatick backsliders from the union & reformation of this church . but in the case of these old saints & worthies , separation from the temple , would have imported an absolute separation from the ministry & church of israel . in a word , the utter impertinency of all his pleading in this argument , and from these instances , appears in this , that he supposes that its meerly for conformists personal faults we disowne ordinances administred by them , as if they were ther●… by polluted ; which has no more truth in it , then that its meerly for presbyterian ministers personal faults as pulluting the worship , that he pleads for disowning them , but upon the grounds of the present case and circumstances , wherein they stand , he pleads for disowning presbyterian ministers , and they more justly because of conformists present case , plead for disowning them , as is said and cleard above . after this he cites mr durham on revel . . inferring from what is said of the angel of sardis and laodicea , that a minister as to his case unsound , may be owned and esteem'd as such . but how impertinent this is to our purpose any may see , for their scandalous carriage in their walk is much more then unsoundness as to their case , which notwithstanding we acknowledge will not of it self , and primo instanti warrand separation from ordinances in every case . but we have cleared that we have much more to lay to the charge of conformists , then either inward unsoundness , or outward scandalls simply considered ; even their corrupt doctrine , their intrusion , their stated opposition to this church her principles , union , and reformation . as to what mr durham adds , and our informer cites in relation to the ordinances their not suffering derogation in whatsoever hands they be anent a due ministerial respect to the pharisees tho their rottenness was discovered by our lord : that judas was to be received as an ambassadour with other apostles — that god makes usefull instruments sometimes — and that edification doth not necessarly depend upon the holiness of the instrument , act. . . matth. . . it s utterly remote from our purpose , as is clear from what is said , for neither can he prove that this practice is a separation properly such , nor doth that case of an improvement of the pharisees teaching during that time of the legall dispensation , now shortly to be abolisht , meet our purpose , nor the case of judas hid abominations , correspond with that of avowed perjury and apostacy from the vows and reformation of our church . nor is there here a supposed prior obligation of adherence to conformists ministry , preponderating any objection as to their scandalls . what can this man say , if we shall plead these reasons of mr durham , for adhering to presbyterian ministers , viz. that ordinances ought not to be despised in whatever hands they be , that even the pharisees and judas himself might be heard , and therefore much more presbyterian ministers of this church , that god can make even graceless men instruments of good ; that the efficacy of means depends not on the holyness of the instrument . now will he admit a conclusion of owning presbyterian ministers from these principles ; nay , he thinks that maters stand so with them because of their supposed schism and disorder , that for as applicable as these things are to them , yet they ought not to be heard . and so by his own confession and pleading this will conclude nothing for him , untill his above mentioned groundless suppositions be made good . now let me retort of our informers angry querie here , how can they justifie withdrawing people from presbyterian ministers , since not so bad as the scribes and pharisees , if they have either knowledge or moderation . he must then of necessity grant , if he will not contradict himself , that all these grounds will not plead for hearing in some cases , & that the london ministers assertion anent the validity of the episcopal ordination for substance ( repeated here again ad nauseam ) falls utterly short of proving his conclusion . those ministers do assert , that the presbyterian ordination is the more pure and conform to the scripture pattern , what will he then say to this conclusion , that upon this ground ( and especially because conformists themselves owne the validity of presbyterian ministers ordination ) they are inconsequent to themselves , as well as going cross to scripture and sound reason , in disowning the ministry of the presbyterian ministers of this church , and withdrawing people from hearing them . let him pull out this beam from his own eye , and his answer shall easily serve for us . the doubter alledges , that in math. . [ we are not bidden hear the scribes and pharisees , and that the words will not bear that . ] he answers that he forbids not to hear as we forbid to hear conformists . ans. . we have seen that there is more may be alledged from the scripture as to a prohibition to be their ordinary and constant hearers at least , ( which he pleads for as to conformists ) then he can alledge as to a command of hearing . . that the tollerance or allowance of a hearing of them during that shortly to be abolisht legall dispensation , is far from coming up to his conclusion of owning curats in this our case . 〈◊〉 . he answers , that mr durham speaks of a ministerial respect due to these pharisees , and that without hearing , this ministerial respect is lame . ans. mr durhams reason anent a ministerial respect is in relation to the improvement of their teaching , & tho granted in the greatest latitude he can imagine , will not inferr his conclusion of owning curats in this case as is already cleared . admitting that a due ministerial respect , will infer hearing in mr durhams sense and instance , yet in our case , ( which i told him mr durhams assertion will not speak unto ) acknowledgment of a man to be a minister , and capable of a ministerial respect in so far , will not bear this conclusion , else the informer hath in a clap devoured and eaten in again all this dialogue in pleading against this ministerial respect in hearing presbyterian ministers , whose ministerial authority he acknowledges . ly , he answers , that our lord enjoyns obedience to that which they bid do , and that as sitting in moses chair — and how could that be except the people heard them teach from moses chair — he that bids obey a ministers injunctions from the word of god , consequently bids hear him deliver his doctrine from the word . ans. we told him that for any thing that he , or any of his fellow pleaders , have yet offered from this text , these pharisees might be civil national doctors and interpreters of moses iudiciall law , and of 〈◊〉 municipal law , from his civil chair , who was king in iesurun , which will no more infer a hearing them teach and preach as church officers , then our obedience to the king , council , parliament and session , will infer that conclusion . . his parallels as to the command of obeying a ministers doctrine from the word its inferring an injunction of hearing him deliver these doctrines from the word , is ( in this case and question ) pityfull sophistry and begging of the question , in supposing that these anent whom this injunction was given , were ecclesiastick ministers , which he hath not yet proved . . that teaching from moses chair , is in this case equivalent to ministerial gospel teaching and preaching from the word of god , which he has not proved either , since ( as i said ) gods word contained the jews municipal law , which civil judges might in that capacity deliver and interpret , in relation to external righteousness betwixt man and man in things of this life . finally , granting they were to be heard teach and expone , which he hath not yet made good from the text , it will nothing help his cause for the reasons often given : so that the separation which he improves this place against , being his groundless supposition alledged but not proven by him , and by us disproved by what is said above , and likewise the application of this hearing the pharisees to our hearing curats , being his bare petitio principii , his assertion after subjoyned viz. that this passage will stand against us to our conviction as against the seperatists in queen elizabeths time ; is but a piece of his ignorant arrogant confidence ; there being a vast difference betwixt our case , and that of those separatists at that time , as shall hereafter appear . and beside , presbyterian ministers of this church have much more to say from this text , for their people's adhering to them , then prelatists can plead . the doubter next alleadges , [ that many episcopall men have entered upon honest mens labours , and therefore ought to be disowned as intruders . ] he answers . that all are not such , that some conformists have keep●… their places they bad before the change , others have entered in to the labours of those that are dead and transported elswhere . ans. our informer doth miserably pinch and narrow a sinfull intrusion by this description ; which himself must acknowledge . for should a presbyterian minister step into his own church upon the death or transportation of one of the curats , who will question that this man will call it an intrusion according to his principles anent the prelatick church , and so he must acknowledge that notwithstanding what he here pleads , the curats entry is intrusion according to our principles ; beside that the ministery of those who have conformed , and were presbyterially ordained , being an express owning of the principles ▪ practices and design , of this prelatick schismatick destroying party , and by their acceptance of collation and presentation , and concurring in the prelats pretended judicatories , a ministry compleatly of the prelatick mould , its reductive , if not formaliter , an intrusion ; or partaking with the general intrusion and usurpation upon the pure reformed ministry and church of scotland , even as a state officer or magistrat his taking his office from invaders , while an army is in the fields against them , doth fully and fitly denominate him an invader in the exercise thereof , tho it be materially the same office and imployment which he had before . or as an inferior officer in an army taking his office and a new commission from an usurping general , and other usurping superior officers , who are dissolving and betraying the true army , expelling the true general and officers contrary to their first commission , doth partake in that usurpation . considering the church of scotland as it stood establisht in doctrine , discipline , worship , and government , and her national and solemn vows , surely this course of conformity is a most gross intrusion upon her , without so much as a shadow of consent ; and so is all partaking therein by consequence , which no conformist can acquit himself of ; and therefore according to the tenor and principles of our reformation , cannot be lookt upon as any of our true church her sons and ministers . but here our informer poseth us with some great queries forsooth . whether conformists were active in utting presbyterian ministers , or came in before they were out , and their places declared vacant . ans. whoever is active or passive in outting them , one thing is sure , they are violently thrust out contrary to the word of god , and the rules , order , and reformation of this church . so that come in who will , they are intruders . . because they have come in upon a charge to which faithfull ministers of this church have christs keyes and commission . . because come in and obtruded by those who are ingrained usurpers , thieves and robbers ; i mean perfidious prelats ( often abjured and cast out of this church with detestation ) and not in the order of this church , nor by her door . a poor man is by a number of robbers dispossest of his house , they put in a seeming neutral , to keep house for them ; the poor owner seeks his possession , & complaines of this usurpation , o saith the new tennant and robbers depute , i am no intruder , i have a good right , i put you not out , but found your house empty . now let the informer use a litle honest application and answer his weightie querie . . he asks , why will those dispossest ministers suffer the people to starve , because they have slept out of their charges . ans. the people are starved & poysoned too by those that come in ; & these ministers are concerned upon their faith to the great shepherd , to endeavour what they can to save his lambes from the wolves , and give faithfull ministerial warning of their flocks hazard . next , he tells us , though a minister be transported against his will , yet the people should submit to his successor . true , when for the churches greater good , he is transported to another watchtower by her faithfull guides , and true church judicatories , but not when the true pastour is chased away by usurping perjured prelats ; and an intruding hireling brought in as their vicar . it s this mans perted self ( to use his own phrase here ) that blurrs his eyes to draw a similitudinar argument from such an absimilar instance . one thing he did well to add as a proviso , viz the successors coming in upon an orderly or fair call . and doth this man think that conformists have this orderly call according to the reformation and doctrine of this church ? nay , is he not disputing against this call , and so if this be a necessary condition of a ministers lawfull succession , the informer is in the briers of a palpable inconsistency near of kin to a contradiction . as for what he adds of the necessity of a ministry , and making the best of what we cannot help in our superiours , we say , that were the rulers using their power for giving one lawfull pastour for another , and in the method of this church , and according to the scripture pattern , by lawfull church indicatories , these reasons would say something ; but when they have overturned the reformation of a church , and contrary to that churches vows and their own , are obtruding abjured prelats , and a number of profane hyrelings as their deputes , to exclude and ruine a faithfull ministry , his reasons in this case are naught , and speak nothing to the point . as for what he adds afterward of ministers , in the year ejected for asserting their duty to the king , and their submitting while others were put into their charges . i answer , he will never while he breaths be able to prove , that they were deposed for asserting their duty to the king , and not rather for promoting an ungodly course tending to the kings ruine , and the ruine of our reformation , and for other pieces of their scandalous miscarriages , by the true lawfull judicatories of this church . so that upon both grounds , the flocks were concerned to submit to such faithfull pastours , as were set over them in the way and method of this church , and according to the scripture pattern . his last answer to this argument of his doubter anent conformists intrusion is , that presbyterian ministers intrusion , is from parish to parish over the labours of all the ministers of scotland , whereas conformists intrusion ( if it be so ) is but over one parish . ans. we told him before , that presbyterian ministers , notwithstanding the prelats violence and usurpation , are ministers of this church of scotland continuing still in that relation to her ; so that the present presecution and violence , as well as backsliding of the prelatick schismaticks and innovators , warrands their more enlarged officiating by the same grounds , upon which the presecute officers of the church of jerusalem went every where pre●…ching the gospel , and on the same ground that ministers enlarged officiating in the time of our reformation , was warranted ; to which this case of defection is parallel and correspondent . so that their ministerial obligation , and the many scripture commands as to diligence in their testimony , being by the present state of our church extended to their officiating in this manner , their ministry is no intrusion , but the lawfull exercise of their office , received from the great shephered , nor is it upon the flocks who are under a tye and relation to the present incumbents as their pastours , but toward poor starved flocks committed to wolves , who destroy but feed not ; and the curats pretended ministry being neither of christ , nor for him , is still an usurpation though over the smallest flock ; so that his instance of the pyrats word to alexander , and citation of the apostle's caveat rom . . is extra ole●… and reaches himself a rebounding stroke . for who ( i pray ) have usurped the name and authority of this church , and endeavoured to have it compleatly moulded in their way , and to extirpat all faithfull ministers and professors within the nation , is it not usurping prelats and their underlings , this is a robbery indeed , and with a witness . now follows another argument of his doubter [ that episcopal ministers are abjured as depending upon the hierarchy , and therefore cannot be heard without breach of the oath . ] in what respects the owning of conformists , especially as that practice is now circumstantiat , is a breach of covenant , we have cleard above , and need not again repeat it . he answers . . that ministers are not mentioned in that article . but if they depend upon that ecclesiastical hierarchy as church officers , why are they not mentioned . next , it s enough for our purpose , that the owning of their ministry as depending upon prelats , is in this our case abjured . . he tellsus , that dependance on that hierarchy doth suppose , and is to be understood of a hierarchy , made up of all the officers enumerate in that article , as the english presbyterians sense it , which hierarchy we have not in scotland . this conceit i have already confuted , and proved that beside this article , we are by the first bound to preserve the establisht reformation and government of this church , and to adhere to all that enter into this oath , in the pursuing of its ends ; and not to suffer our selves to be withdrawen from this reformation , and our union therein by terrour or persuasion , is an obligation lying upon us in the . article , which doth abundantly ( as we have said , ) reach the disowning of conformists . in the next place he tells us , that to binde our selves to disowne ministers depending upon bishops , is to binde our selves to sin . i answer whatever may be said of such an engadgement simpliciter and absolutly considered , yet certainly to engadge our selves against the reintroduction of prelacy into a pure church reformed from it , and against all dependers upon , and promoters of that interest in such a church , in the capacity of church officers , and eatenus as promoting and depending upon it , is both a lawfull and necessary engadgment , necessarly flowing from & dependent upon the abjuration of prelacie it self . that ministers tho faulty may be heard , will ( as we have oft demonstrate ) nothing help his conclusion . since he can not deny that their faultiness in some cases may barr their being heard , as he supposes presbyterian ministers faults puts a lawfull stop in the way of people's hearing them . then he tells us , that he hath showen episcopacy to be a lawfull government which none might lawfully adjure , for this we referr the reader to what is answered on the first dialogue where we have proven the contrary , and that it is a government contrary to the word of god , which therefore we were obliged to abjure . lastly he tells us , that by this exposition of the . article we were bound not to owne ministers who were in office at the taking of the covenant , but to extirpat them since they depended upon bishops as to their ordination still , even after they had taken the covenant , unless they renounced their ordination received from bishops , and had been ordained a new by meer presbyters , which they thought themselves not bound to do by the covenant , or they were ministers without a true ordination all that time , and then all their ministerial acts were null since they proceeded from that ordination . and yet ( he sayes ) we never serupled to hear such ministers notwithstanding of this dependance upon bishops in part , if they disowne bishops for the future . ans. what a silly knack is it which all this tatle is founded upon , viz. ministers who received ane ordination from bishops , or bishops with presbyters , in a church upon which they had usurped , are still to be lookt upon as ministers depending upon bishops , even after prelacy is abolished , and presbyterian government established in that church . so poor a notion that i am sure the least reflection may discover its vanity , ordination being gods ordinance and appointment , and the bishop qua presbyter being vested with a power in it , ordination by the bishop with presbyters ( tho maim'd in respect of the bishop's arrogated power , which is a corruption adhering to it ) cannot by any good consequence be said to depend in its esse or nature upon the prelat , and far less in operari or esse after that corruption is removed and abjured , and presbyterian government set up . doth a souldier or officers commission or military power slow still from a colonel after he is disbanded ? nay this is too gross inadvertency . were zuinglius , luther , and other of our reformers dependents upon the papacy or popish prelats after their cleaving to , and embracing the reformation ? do not all our divines distinguish the essentials of their ordination from these corruptions adhering to it , and assert that they had a ministry lawfull for substance , and an ordination to their ministry , tho coming to them through that impure channell . this man justifies the pope's plea , where is your ministry ( saith he and the romanists ) you have no ministry but what you have from us ? do not our divines tell them that the ministry and ordination it self being gods institution , we have them from the lord , now restored and recovered from their corruptions , and are not dependers upon them for our ministry ? did all our reformers ministerial acts flow from the pope or papal ordination as such ? let our informer take heed of this praemunire , for this dangerous error which he hath fallen into , will expose him to the severe censure of all protestant churches . ly , hence ministers who were ordained by prelats with presbyters concurring , were no more bound ( yea less bound ) to renounce their ordination simply , then zuinglius or luther were obliged to renounce theirs ; especially since their ordination was in a protestant church , and under prelats owning the protestant profession ( which our informers charity will no doubt esteem a considerable difference ) and their not renouncing it simpliciter will no more make them still dependent upon the prelates as to their ministry , when prelats are removed , then zuinglius and luther were dependent upon the pope as to their ordination , and the acts flowing therefrom , after their separation from the church of rome , or infer that they did owe their baptism to the pope , or the ordination of the popish priest who baptized them , and were concerned to be rebaptized . so that the popish cause and interest is much obliged to our informer , if his pleadings for our prelacy wil hold good ; and it is no bad omen that both interests are thus embarqued together in this man and his fellows reasonings for them , and must stand and fall together , which fortifies our hope and confidence , that as the first hath begun to fall , so the other shall gradually decay , wither , and fall with it . chap. iv. the informers answer to the doubters argument anent separation from a corrupt church , and the retorted charge of schisme upon conformists , examined . our doubt-resolver will seem ingenuous in offering an answer to some chief objections against the owning of conformists , and therfore puts into the mouth of his personat doubter , some more arguments , in such a mould as he supposes is for his best advantadge , which i shal now consider , and deal faithfully with him and his supposed doubter , in presenting these arguments , ( which he hath disguised ) in their genuine strength , and shall examine his answers , which when weighed in the scripture ballances and according to the true state of this question will no doubt be found as empty and insignificant as any of the preceeding . the doubter hath another argument [ that we are warranted by the word to separat from a corrupt church . ] this objection he curtly and advantagiously propones , making his doubter suppose . a confessed separation in this practice , from a church to which we are bound to adhere , which this new advocat has not as yet made good . . that any corruptions generally , or such as may denominate a church in some measure corrupt , will warrand a separation , which is a principle we do not owne . we acknowledge a church may be joyned with lawfully wherein there are great corruptions , and this with mr durham and others on that subject . but as to corruptions , we say , if the contraverted joyning be in that which is clear and necessary duty in the present circumstances , there can be in this joyning no stain , but in so far as a concurrence with that which is duty out of that complex case , cannot be performed without a direct complyance with , or stain of these corruptions , then a proportioned separation is needfull in so far as suitable to that exigence ; and yet even in this case we assert that other duties in the fellowship with that same church may be owned : and that fellowship is not intirely to be broken off ( upon the preceeding ground ) in these things wherein there is no such hazard . but now what sayes he to this argument , . he tells us , we are mistaken if we think the bishops a corruption , and that this will not be granted . ans. i hope i have made it evident that they are a corruption , and therefore to be disowned . the answer is , that its a mistake to think that for corruptions , and even great corruptions , a church is to be separat from . then he tells us , of the corrupted of the church of galatia ; that in the church of corinth an article of the creed was denyed , that there were great faults in the asian churches rev. . . and of the great corruptions that were in the church of israel , as is evident in the books of the kings and prophets , yet the people of god were not commanded to separat as long as the substance of the worship was not corrupted , as it was by ieroboams calves . ans. . what if presbyterians shall borrow this argument from him , and from these instances of not separating from a church , notwithstanding of great corruptions , shall plead for all professors in scotland their adhering to presbyterian ministers and this presbyterian church , as having a worship not substantially corrupted , whatever other personal faults , or corruptions they may be lyable unto , that yet they are a true church as to the main , and that therfore they ought to be joyned with , as the churches of corinth and galatia ( wherein there were great corruptions ) were still adhered to by professors . what will he say in this case ? i know he will say that its ridiculous for such a party of schismaticks to call our selves the church of scotland . but what if we return this answer to him again , that according to the reformation and principles of our church ( out of which prelats were ejected , vows against them universally taken on , and presbyterial government compleatly setled therein ) its ridiculous to call a party of prelats and their adherents the church of scotland , or for them to usurp her name , who have thus overturned her reformation . so that untill he make good the above mentioned hypothese : or suppositions , viz. that conformists are the true organick church of scotland , that this our practice is a separation properly such ; that its meerly because of conformists personal faults that we withdraw ; that we are under prior obligations to adhere unto curats with all their corruptions rather then our presbyterian ministry and church , which is both free of them and contending against them ; untill these and such like suppositions be made good , his argument from the preceeding scripture iostances as to joyning with a church that hath corruptions , is a meet petitio principii , and will not help his cause in the least . which will be further evident if we consider in the d place , that the case of these churches and professors therein was far from ours in relation to corruptions . for . the doctrinal corruptions of galatia as to the legal ceremonies , ( by the bad influence of judaizing teachers ) tho they were of a large , yet the informer will not prove they were either of such an universal spread and tincture , or strengthned by such an universal acknowledgment , as to make the state of that church correspond with his hypothesis in this argument . . that error in the church of corinth in relation to the resurrection , appears not to have been owned by their teachers and church officers , far less publickly avowed and obstinatly and presumptuously maintaired by them or any considerable number of hearers , which makes their case wide from ours , wherein so many preachers who call themselves pastours of this church , & many others , obstinatly and avowedly maintain our abjured corruptions ; the church of corinth was in capacity to censure any handfull that owned this error , & to purge out this leaven , but so is not our church in this case as to the mantainers of prelacy and its other corruptions , so that there is here no remedy but for the sound part to keep themselves pure from their contagious and destroying course . the account of both these churches in the point of corruptions , which is exhibit by pareus in his comment . ●…n the cor. is considerable to this purpose , upon the . verse of the . chap. he tells us that the apostle accuseth not them all , but some only , freeing the rest of this crime . neque enim accusat omnes sed quosdam inter eos . reliquos igitur a culpa li●…erat . neque enim paucorum culp ▪ omnibus est imputanda . therafter he shewes that some do judge that this was hymen●…us and philetus , others , some of the jewishs saduces or heathen philosophers who had instilled this poyson about the resurrection . and a little after answering bellarmines cavill , [ that because of these churches their corruption in doctrine , therefore pure doctrine is not the marke of a church ] as the churches of corinth and galatia were without the faith of the resurrection , and sound faith as to justification . he answeres by denying this assertion . neque enim ( saith he ) tota ecclesia corinthiorum negabat resurrectionis fidem : sed aliqui tantum , quos redarguebant alij . idem de galatarum ecclesia sentiendum : qui nec omnes , nec tam 〈◊〉 errabant in fundamento , nutabant saltem , utrum fides christi ad salutem sufficeret — dicit enim ibidem , ut & corinthijs : modicum fermenti fermentat totam mass●…m . ergo fermentum , non erat omnium sed aliquorum tantum : a quibus tamen omnibus imminebat periculum , quod apostolus tentat ab eis avertere . that is , this whole church of corinth denyed not the resurrection , but some only who were opposed by others , the same we must judge of the church of galatia , who did neither all , nor so hainonsly err in the foundation , but by the persuasion of false apostles were hesitating , whether the faith of christ was sufficient to salvation , or if the circumcision was also needfull , for he sayes in that same place as also to the corinthians , a little leaven leaveneth the whole lump . therefore this leaven was not of them all but of some only , by whom notwithstanding all were in hazard , which the apostle endeavours to prevent . the dutch annot upon the same place [ how say some among you &c. ] observe that this error was not common of the whóle church , but of some only whose names are not exprest , as tim. . . that by shaming them he might not fright them from conversion . and upon gal. . . they shew that this little leaven spoken of , may be either understood of the false doctrine it self , or the men who promoted this doctrine , who although they were few yet did much hurt , — and therefore were to be eshewed . now , how disproportioned for extent and infection , these corruptions were unto these of our church about which our debate is , is obvious to the meanest reflection , and consequently the lameness of our informers similitudinary argument from the one to the other . which will be yet further evident , if we consider . that . he cannot make appear , that in any of these churches there was a formal legal iudicial enacting authorizing and commanding of these corruptions , and endeavours used , to exclude and root out all who would not submit to them , by barbarous violence and persecution , particularly faithfull ministers for testifying against the same . nor can he prove that adherence to these erroneous corrupters in their worship , was appointed and enjoyned as an express test and badge of owning their errours , and renouncing the truth , and all the sound party adhering thereto , which is so casting a difference , that it quite invalidats these instances as to any argument against our practice , for this destroying backsliding innovating party of this church have laid down courses either to engadge to a formal owning of their corruptions , especially the faithful ministry of this land , or else to exterminat and root them out & all sound professours together with their testimony . in a word whatever concurence in duty these corruptions he mentions may be consistent with , it is certain that the sound professors were called to keep themselves free of the contagion thereof by all means , and the church was to use all endeavours to purge out and rid her self of these corruptions and corrupters too if obstinat , paul wished they were cut off who troubled the churches of galatia , that is censur'd and laid aside as rotten members who were in hazard to grangrene the whole body . the officers of the church of corinth are commanded to purge out the old leaven , since a litle would quickly leavent the whole lump . and the apostle reprehends them for not casting out the incestuous man , & enjoynes the sound professors in that church to come out from among the unclean and be separat , as they exspect to be received of god. and our lord reprehends the church of pergamus for not casting out them that held the doctrine of balaam , and the nicolaitans — and the church of thyatira for suffering jezabel to seduce and infect with scandalous errors and practices the lords servants . now the scope of these precepts will say , that when the case is so circumstantiat , that the church and sound part can have no access for removing and censuring destroying corrupters , especially while by violence endeavouring ( after they have departed from a pure church her sworn reformation and constitution ) to force all to a concurrence with them , or exterminat the impolluted remnant , that this sound church ( i say ) are to keep themselves free of their contagion , to follow their duty in opposition to them , and mutually to strengthen one another therein ; which is enough to justifie our practice in this case . in like manner , the many commands of the prophets to abstain from the pollutions of the time , and threatnings for accession thereto , will by proportion infer this our practice mentioned , and that when a case is such that no concurrence can be had with innovators in their worship without the stain of their sin , and when they are persecuting all that will not concur with them , a non-union and forbearance is most necessary . had any corrupting treacherous prophets or others of the church of israel in concurrence with persecuting rulers , enacted universal complyance with some gross corruptions , and ejected all the faithfull non complying teachers priests or prophets , admitting none to officiat except these corruptions had been formally acknowledged , let any say what would have been the faithfull prophets decision in this case , and whether upon the same ground on which they so oft dehort from the least complyance with any sin , they would not have allowed and commanded the faithfull prophets and members of that church to oppose them , and cleave unto their respective duties , and unto one another in the following thereof . as for what he adds , that there was then no command to separat from the worship while it was not substantially corrupted . i wonder if he will charge a corruption of the worship it self , or in the substance thereof upon the duties now owned and performed by presbyterian ministers and professors , from whom he notwithstanding thinks its duty to separat , so that untill he prove ( as i said ) conformists their better claim to officiat as ministers of this church , then presbyterian ministers , this argument lights heavy on himself , and the censures put upon novatians and donatists falls upon their dividing and destroying party . the case of these schismaticks being as far from ours as east from west ; were novatians or donatists first cast out by a violent backsliding party for not concurring in a course of backsliding , in overturning a churches sworn reformation , and were they enjoyned & commanded , to owne the course of these backsliders ? i think the donatists & novatians their violence against adherers to the union of the true church , is a fit emblem of the present practice of conformists , how can this man say , that there were then greater corruptions them now . can there be greater corruptions in government then a papacy of the highest degree , as is their premacy and hierarchy ? can there be greater corruptions in practice , then perjury and such grosse prophanity as conformists are blotted with for the most part ? greater corruption in principles , then popish arminian errors &c. the doubter objects , [ that if we may not separat from a corrupt church , what mean these scripture commands enjoyning separation , such as cor. . , , . cor. . thes . rev. . ] we have already said that he deals deceitfully in making his presbyterian doubter assert that we may separat from a corrupt church in every case , but this we say , that in whatever case , and in how far soever ; we cannot joyn with a corrupt church without the contagion and stain of its corruptions , in so far and in that case , a separation is necessary , and falls within the compass of these scripture commands . and that in this our case , the demanded conformity as to presbyterian ministers and professors cannot be yeelded , without the stain of prelatists their sin , is above cleared . so that he needs not tell us here , that every corruption is not a sufficient ground of separation . for we have heard our informer acknowledge that a church may be in that degree corrupted , as will render a separation warrantable ; yea and necessary . i could wish he had condescended upon that degree of corruption , and showen us here the maximum quod sic , & minimum quod non , as to the ground of this separation , and how far these corruptions may strike at a churches vitals , and yet her life and essence as a church subsist . and here i would close in a litle with this man , and enquire , that since a churches corruptions will ( with him ) in some cases render a separation necessary , upon what ground is it necessary , and from what prior principle is this concluded ? sure it must be upon this ground , left union with that church blott the soul , and make us share in her sin . so that in this case , we are not obliged to hold union and fellowship with her when it is infectious , as is most clearly imported in that command cor. . and if separation be upon this ground allowed , whether the corruption be lesser or greater , eatenus or in so far , we are obliged to separat , for majus & minus non variant speciem rei . next , i infer that a non-union to a corrupt party who cannot be called the church , or at lest whose being the church is magnalis & sub judice , will be a fortiori warranted , and upon lesser grounds then separation which supposes an anterior obligation of union , and actuall union out of this case , and abstracting from it . but for these scriptures mentioned , he sayes they will not prove our point , and to that of cor . . he answers , that our lord is speaking of separating from ungodly fellowship with idolaters , not of withdrawing from christian assemblies . but doth he not enjoyn that separation because of the hazard of infection by their sin , and why not also from christian assemblies where there is the same hazard of this infection ? did he not acknowledge that the case of a church or christian assembly may be such , as will render even a separation necessary . now if in this case the tender separater should plead this text , and that corrupt church or assembly of christians give our informers answer , viz. that it pleads only for separating from fellowship with idolaters , not of withdrawing from christian assemblies , how will he extricat himself , and reconcile this answer with his concession . but for these texts cor. . . and thess. . . he sayes , they are meant only of needless fellowship in privat converse with scandalous persons , but allowes not to withdraw from the publick worship because of the presence of such scandalous ones , as if this did pollute the worship , though it may be the fault of church guides not to keep them back . ans. the ground here is the same ( and acknowledged by him ) whatever be the withdrawing which is more immediately enjoyned , viz. lest their fellowship prove contagious , scandalous or in any measure sinfull , & so if fellowship with a church in her assemblies be thus infectious , these scriptures do enjoyn a separation upon the same ground ; and by necessary consequence from what he hath acknowleged : and therefore this answer is nothing to the purpose , unless he will retract his concession , that there may be corruptions in a church and her assemblies , which will render a separation necessary . next , as for what he adds , that ordinances are not polluted by the presence of scandalous ones . it is not for him , nor against us ; since he acknowledges , there may be a lawfull yea necessary separation from a church & her assemblies in worship , tho not upon this ground of the ordinances their pollution by the presence of scandalous ones : because of the reason which we have already heard ; and we do also upon other grounds then this of a pretended pollution of the ordinances by their scandals , maintain our disowning conformists in their worship to be a duty ( as we have heard ) even that they are forcing all to a sinfull complyance with them , in a schismatick departing from the unity of this church and perjurious overturning the work of reformation , and will neither suffer ministers nor professors to joyn with them in worship , but with an express aknowledgement ( in the intent of our laws ) and owning of this defection . sure we are commanded to withdraw from every brother that walks disorderly , ( which our informer pleads as a sufficient ground to disowne presbyterian ministers & withdraw from them because of their supposed disorder and schism , tho the ordinances in their hands are not polluted with their supposed guilt , ) and from all fellowship with scandalous brethren , which is contagious and may pollute us , now , are not they walking disorderly & cross to the doctrine , discipline , & reformation of this church ? are they not consequently schismaticks ? are not their scandals infectious , when they will suffer no ministers to possess their charges , or officiat either with , or without them , or people to enjoy ordinances among them , without direct owning their defection , and overturning our reformation , and a professed submission to their abjur'd prelacy , as is clear in the acts enjoyning ministers preaching , and peoples hearing in conformity to prelacy and the supremacy . for that of rev. . he sayes , that it enjoyneth a separation from rome's corrupt doctrine and idolatrous worship , but warrands not a separation from a church where no such corruption is . i answer , the ground of the command is the danger of infection by rome's sins , as is expressed in the text , which will consequently hold wherever this danger is , whatever be the the particular sins from whence this danger flowes , for ( as i said ) majus & minus non variant speciem and we may add , that other known rule , a quatenus ad omne valet sequela . in whatever case an union is unwarrantable and infectious , a proportioned separation is upon this ground enjoyned . nay , if the conjunction have but mali speciem or be inductive to sin only , the command of eshewing , every appearance of evill , will reach this withdrawing , unless the conjunction be on other grounds an indispensible duty . now our covenant obligations , and our reformation as itstood established being duely pondered , it will be clear that conformists are schismaticks and destroying innovators , and there is no prior obligation to joyn with them , but rather to disowne them in this course . sure this man holds that fellowship with presbyterian ministers in their assemblies for worship is contagious , and that people are obliged to leave , and come out from them , tho he dare not lay idolatrous worship nor corrupt doctrine to their charge , and so he must acknowledge , that this and such like commands will warrand a separation upon the general ground here intimat , abstracting from that special case of romes idolatrous worship and corrupt doctrine . it s very sophistical reasoning from the denyall of the special ground and nature of romes contagion , from which christians are called to separat , to deny a separation upon any other contagion to fall within the compass of that precept , which is to reason from the denyall of the species to the denyal of the genus . his doubter in the next place retorts his charge of separation upon himself , and alledges [ that we have better ground to charge conformists with schism because of their departing from the government of this church , to which we are still adhering , so that they have gone out from us , not we from them . ] we proved this charge already from the constitution and reformation of this church as it stood established , and our universal vows of adherence therunto , so that such as have overturned this work of reformation , ( not presbyterian government only ) they are properly the first dividers and deserters . but let us hear how he acquits himself of this charge . . he sayes that their submission to prelacy is in obedience to the commands of superiors , whom we are bound to obey in things not sinfull , so that their obedience is duty , and presbyterians their non submission is disobedience to authority , and schisme from the church . but . his doubter alleadging that presbyterial government is the government of this church , and inferring thereupon that departing from it is schism , and that prelatists have gone out from presbyterians , not they from them , which is a very clear consequence , and will clearly infer the departers to be schismaticks upon any description of schism which he can assigne ; and moreover , this being the great ground upon which this man and his fellows do charge presbyterians with schism , viz. that they are separat from the present prelatick constitution , since he offers no formal answer either to the antecedent or consequent of his doubters argument , what will the interposed command of rulers signify to alter the nature of schism , or to make that practice which is hactenus upon scripture grounds schismatical , to be no schism . this i must say is strange divinity , but like enough to that of these men who make the magistrate a pope over the church , her ordinances , and over sacred oaths and vows . . we have proved that their submission and obedience in this point , is a high rebellion against god , in disowning at mens arbitrary command , the government of his house appointed in his word , and embracing an abjured hierarchy contrary to it , and against which all the nations were engadged . so that our practice is obedience to god , and a keeping of the union of christs body , and theirs is both perjury and schism . he tells us , that he hath proved in the first conference episcopacie to be the only government left by christ , and practised by his apostles : so that our disowning it is schism from the scripture church government , and that of the primitive church , as well as from them . to this i only say , that i hope we have made the prelacy he pleads for , appear to be a stranger both to scripture and antiquity . again he tells us , that in this charge of schism , he means it not only or mainly in respect of government , but of separating from their assemblies for worship , which is schism tho the government were wrong . i answer . if he acknowledges that separating from the government is schism , why answers he not our countercharge , that their party did first separat from the government of this church , and that therefore the schism lyes first and principally at their door ; for that which he sayes of the magistats command , is ( as we have heard ) utterly insignificant to wipe of this charge . . this charge of the first schism on his part standing good , for any thing he hath said , that which he here adds of our being schismaticks , because of our separation from their assemblies for worship , is like wise naught . for upon this ground of his doubter , which he cannot disprove , viz. that they have made the first breach and separation , they are hactenus schismaticks , and so are to be disown'd in their worship upon that very account and ground , upon which he pleads fot disowning presbyterians assemblies for worship tho he can lay nothing else to their charge , or alleadge any substantial corruption of the worship . and so the recocted crambe which he here presents to us again anent the scribes and pharisees , simeon and anna their attending the temple worship , zacharias and elizabeth , joseph and mary their not separating there from &c. pleads as much for his presbyterian doubter in relation to the owning of our presbyterian assemblies for worship ( and much more ) then for him . since he dare not say that they are more corrupted then the church of the iews was at that time , and so we may echo back his alas how will you justify this separation of yours , with an enquiry how he and his party will justify their separation from the true ministry of the church of scotland ? what if a party of corrupt priests and levites had risen up and pursued a course of defection , tending to raze and ruine all gods ordinances , casting out all such priests and levites as would not concurr with them , and had appointed an acknowledgment of and concurrence with their wicked defection , to be the only condition upon which they will admit either priests or people to share in the ordinances ? in the mean time a great body of priests and people adhering to gods ordinances , and contending against them , had been keeping their possession of the temple worship as long as they could ? i dare refer to our informer to give judgment in this case and shew , what simeon and anna , joseph and mary would have done , and to which of the parties they would have adhered ? and let our cause be judged by this . his doubter in the next place objects [ that conformists lecture not , & therefore may not be heard . ] here he but trifles to insinuat that this is solely lookt upon by us as a ground of not owning them . but in so far as in this our case it s a piece of their apostacy from our establisht reformed worrhip , and an expresse badge of conformity to prelacy , and in both these respects , flat perjury and breach of covenant , we look upon it as having its own influence with other grounds to warrand a non-union to them while standing in a stated opposition to faitfull ministers mantaining , this with other pieces of our reformation . to this objection our informer answers , . that some conformists lectured , and ye●… were separat from . and so might all of them be upon the forementioned grounds thus disowned and separat from , altho they had keept a form of this , but i beleeve they are for signs and wonders among them who keep the lecture , or owne it at all . next he tells us , of the ancient reading of the scripture in the jewish church , and of moses and the prophets in the synagogues , acts . , . and . . and likewise in the christian church . but what then ? who denies this , why , they have ( he tells us ) the scriptures publickly read in their churches . but i trow the reading is the better of expounding , and he might have found , that the levites ( neh. . . ) read the law of god distinctly , and gave the sense , and caused the people understand the reading ; and he dare not say that the ancient publick reading of scriptures among the jews was by gods appointment a dumb reading without exposition . why gave god prophets and teachers unto his church if not for this end ? and faith comes mainly by hearing the word preach't . why then grew his reverend fathers and their conforming sons , so angry with this churches laudable practise of giving the sense together with the reading ( comprobat by that ancient practise of the jewish church , which he pretends ) since otherwise the text read ane . times is still like a kernell under a hard shell . nay but he sayes , if we separat upon this ground we would have separat from the church in all ages . sure not from that church where the law was expon'd and its sense given , as well as read , beside that our non-union to our prelatick innovators , ( or withdrawing too if he please ) hath this as an appendix with other grounds , that conformists in withholding our former lecture or expository reading from the people , and substituting a bare reading in its place , discover themselves to be teachers who are keeping close and not opening the seals of gods book , & are afraid that their hearers should learn too fast . in the d place , he tells us a tedious storie , anent the disuse of our first authorized method of lecturing , which was at first only to read one chapter in the old testament and another of the new with brief explication of occuring difficulties , but that thereafter we held with one chapter , then with a part of one , and raised observations — making it a short sermon , so that its all one to separat for this , as to separat for shorter sermons , which are , caeteris paribus , thought better then a long . then he tells us further ( to cloak this their laziness ) that variety of purposes are hardly retained , and procures a wearying , and that one thing puts out another &c. but what fruitless talke is all this ? if our churches appointment was of this nature at first to open up difficulties upon the reading , did she therefore intend to cut off the exercise of that gift anent practical observations , which is found in experience so eminently edifying as himself acknowledges in the next page , and the method of preaching abroad , to which method we are beholden for some excellent commentaries upon the scripture , which would probably have been by this time intire through the whole bible according to the design and mould projected by the reverend brethren and ministers of this church , if our prelats lazy reading tribe , had not invaded the pulpits of the lords faithfull labourers . again , suppose there was as to this method some deviation from the first appointment , yet since our church gave a tacit approbation & universally used it , his censure is too critical & saucy ; beside , to plead from the variation in the practice to a total disuse , is dull reasoning ; and whatever the lecture was at first this is certain , that this universal practice and eminently edifying piece of publick duty , owned by our church , was presently disused and discharged by prelats , and its disuse became one of the badges of conformity , and a part of their mark upon their creatures , and therefore eatenus in all reason it ought to have its own weight with other grounds , as to disowning them , in their present state and circumstances . the experience of all the true seekers of god can disprove sufficiently what he adds , of a tedious nauseating as the issue of variety of purposes ; variety rather taking off , then begetting tediousness whence the scripture is composed for this end of such a sweet variety of purposes and methods . his story of pembo's defiring to hear one word or sentence at once , and no more till after a long time , is calculat well to patronize a reading or non-preaching ministry ; but the many scripture precepts given to christians anent growth in knowledge , and leaving the first principles , and not to be alwayes children in understanding , and likewise the scripture precepts straitly charging and enjoyning ministers to be instant in season and out of season preaching , exhorting with all long suffering and doctrine , sufficiently discovers the ●…diculous tendency of this story . . he tells us , that suppose it were a fault , every fault will not warrand separation . we say not that every fault , nay nor this simply considered , will warrand separation , but that this with many others presumptuously maintained and avowed , will warrand a non-union unto a schismatick party of innovators destroying and overturning a well reformed church , and rooting out a faithfull remnant of adherers thereto . as for the want of the circumcision and the passover for sometime in the iewish church , which he next pleads as that which did not cause a separation , not to stand upon the particular impediment of circumcision while in the wilderness or an inquiry into what speciall lets might have had an influence ( or a sinfull influence ) upon the disuse of the passover , yet conformists case , who are but a schismatick unsound part of this church , rejecting an approved ordinance and duty , in complyance with and subserviency unto a perjurious course of defection , is so far discrepant from this , that any may see the disparity . as for that of kings . . that there was not holden such a passover ( as that of josiah ) from the dayes of the judges that judged israel , nor in all the dayes of the kings of israel , nor of the kings of judah . it s only spoken comparativly in respect of the spirituality and s●…lemnity of that passover , and doth not suppose ane absolute disuse of this ordinance through all that time . a learned interpreter upon this passage doth paraphrase the verse thus , that there was no passover celebrat with so solemn care , great preparation , and universal joy , the greater because of their remembrance of their miserable times under manasseh and amon. — and that from the dayes of samuel the last of the judges , as it s exexpressed chron. . . none of the kings had with such care prepared themselves , the preists and people to renew their covenat with god as josiah now did . and as he will not be able to prove that out of the case of persecution , invasion , dispersion or captivity , and the inevitable necessity flowing from these , there was a warrantable disuse of these holy ordinances , so professors their not separating from that church even upon a sinfull disuse ; will never come home to his purpose , as is already oft cleared . he adds , that upon this ground we would separat from all other churches , and from our own church before the year . and then he would please us again by telling us , that he could wish all sermons were as lectures , the chief points of a long text being propounded , which would be more edifying , then when they rack thè text and their brains ( a native and kindly character of his party , and their preaching ) to seek matter from their text to hold out the time . but we have oft told him that it s not this defect only , or without the circumstances of our present case , that we plead as a ground of disowning them . and if he account the lecture-method of preaching the more edifying , with what conscience have they deprived gods people of this exercise & method of preaching , upon my lord bishops orders ? it seems his ipse dixit is the first rule of edification with our informer and his fellows , a principle well suited to lawless and lordly prelacy , which must have all ordinances mancipated to its arbitrary commands . so that our informer giving the supreme magistrat a papal power over church-government , and solemn sacred oaths and vows , in the preceeding dialogue , and the bishops a dominion over worship in this , puts pityful fetters upon christs glorious bride ; and as in this point and most of his reasonings , in begging the question , he but skirmishes with his own shadow , so in thus wounding our church , by his dangerous laxe principles in his pretended healing , but truely hurtfull and trifling dialogues , he shewes himself to be a physician of no value . chap. v. the informers answers and reasoning upon the point of scandal and offence , in reference to the owning of conformists , considered . his dangerous principles both as to civil and ecclesiastick power in this point . his answer to the doubters argument for presbyterian ministers preaching in the manner controverted , taken from the practice of christ and his apostles , examined . his absurd principles ●…nent the magistrats coercive power over the exercise of the ministerial office . having discovered this mans unsoundness in the points above examined , wherein we have seen how in opposing the lords work , his faithfull servants their laboures in promoting it , he hath dashed against the scripture and sound divines , and stated himself in opposition to both . we shall next discover , some more of his errors , which , are the issues of the former , & of the wicked designe for promoting wherof , they are presented . the first that offers it self to be considered , is in the point of scandal . from which we argue against the owning of confor●…ists as is above exprest . and this grand doubt-resolver will needs discusse it , but with what success we shall presently see . his doubter in the next place offers to him an argument against hearing conformists , [ taken from the offence and stumbling of many godly , flowing from this practice of hearing them , since they look upon it as a sin ; and tells him that the apostle sayes we must not give offence nor lay a stumbling block before others . ] we have already proposed , and some way improven this argument from the scandal of the weak in this case . to this he first answers , that when we are forbidden to give offence , it s meant of not doing that which is of itself sinfull , whereby we grieve the godly , and lay a stumbling block in the way of others by our evill example ; but when we do our duty in obeying god , we cannot give offence to any , and if they take offence its their own sin and weaknes , but none is given . as here ( he sayes ) it s their weaknes to offend at maintaining unity and peace , that this rather gives a good example , and to ly by from hearing conformists for fear of offence of the weak , is to omit duty and harden them in sin . ans. the informer offering this reply from the sense of that scripture generally hinted by his doubter , seems at first view to restrict the command of not giving offence , to that which is in it self sinfull , wherin it might easily be made appear that he contradicts sound divines , scripture and himself . especially the passage to which the doubter referrs being of a far other sense and scope . but lest this censure should appear too critical , and upon consideration of his second answer , i shall not medle with what he sayes here in thesi , or this assertion in it self considered . but to the assumption & application of this passage in his answer , i return to him this in short , that he doth but here still beg the question in supposing that the owning of curats is in this our case a duty and a maintaining of peace and order in the church , wherof we have made the contrary appear : and that maintaining the true union and peace of this church , is to owne her true and faithfull ambassadours , contending for her reformation , true order , and union against their course of defection : and so this practice is both sinfull in it self and scandalous to others . his d answer to this premised argument of his doubter is , that the apostle ordinarly when forbidding to give offence ; speaks of the use of liberty in things indifferent , that it must not be used to the offence of the weak brother , lest contrary to his conscience he be emboldned to sin , cor. . . or be grieved because he thinks we sin in doing what we should not , rom. . . ans. we shall not much stand upon this , only we here see that the lawfulness of a thing in it self , will not ( according to him ) justify it in that case wherein , either the weak is emboldned to sin , grieved , or made more weak and his plerophory hindred . and that the sincere enquirer for truth may be confirmed in this sound persuasion , and guarded against what he after subjoyns , i shall here offer unto him the sense and judgment of an eminent father , and reformed divine upon this point . chrysostome upon rom. . homily . expones all the apostles arguments to the same scope , of the unlawfullness of offending the weak in things indifferent . particularly upon verse . si non salvare fratrem ( saith he ) culpam habet , id quod & evangelici talenti de●…ossor indicat : quid non faciet datum etiam scandalum ? sed inquies quod si suopte vitio scandalizatur infirmus ? propter hoc ipsum aequum fuerit , ut illum feras , nam si fortis esset , tali cura opus non haberet , nunc vero quia imbacillior est multa etiam curandi diligentia opus habet , that is , if it be faulty not to save our brother , as the hider of the talent maketh it evident : what will not even the giving of scandal do . but you will say , what if the weake be scandalized by his own fault ? upon the same very ground it is just that you beare with him . for if he were strong then he would have no need , of such care , but because he is weak he stands in need of much diligence for his cure . in the next homily , he hath many things upon the rest of the apostles argument to the same purpose . upon the . ver . i know nothing is unclean of it self . he offers an objection to the apostle for clearing the words . quid igitur non corrigis fratrem , ne putet aliquid immundum esse ? ●…t quid non illum ab ista consuetudine omnibus viribus abducis why do you not with might and main withdraw your brother from that opinion and practice ( a thing that our informer and his fellows make no bones of as to dissentients . ) to this he answers in the apostles name . ver●…or inquit , ne moerore illum afficiam unde & subdit : verum si propter cibum frater tuus contristatur , non jam secundum charitatem ambulas . vides quo●… 〈◊〉 familiarem interea sibi faciat infirmum auditorem ostendens tantam illius rationem halere se , ut ne moestum reddat , etiam quae vehementer erant necessaria , praeciperere non audeat , sed indulgentia illum ●…agis ac dilectione attrahat ? neque enim postea quam vanu●… exemerat metum , potenter illum tra●…it aut cogit , sed sui ipsius dominum esse permittit , that is . i am afraid lest i make him sad , and hence he subjoins , but if thy brother be grieved with thy meat , now walkest thou not charitably . see how tenderly he deals with the infirme hearer , shewing that he hath so great a regard to him , that lest he make him sad he dare not command these things that are most necessary , for he he doth not draw and force him after he hath taken away the groundless fear , but permits him to be his own master . and upon the cor. . v. . he hath things to the purpose . on verse . non dixit quod licenti a vestraoffendiculum sit , neque certo asseveraverit ne impudentiores faceret . sed , inquit , videte : timore eos abducit , & ne faciant prohibet : et non dixit scientia vestra , quod majoris esset laudis , neque perfectio vestra : sed licentia quod suberbiae & stultitiae — non dixit fratribus sed infirmis sratribus , ut gravius eos reprehenderet quod nequeinfirmis parcunt & maximefratribus . that the apostle imputes folly and pride unto them who offend the weak brethren . upon the . verse — the conscience of him that is weak shall be emblodned to eat &c. he shews that the offender of the weak cannot charge the guilt upon his weakness — tu enim imbecilliorem facis duo sunt quae te privant venia , & quod infirmus & quod frater — addatur & tertium maxime horrendum — quod christus neque mori propter illum recusavit , tu autem neque ei indulgere pateris . that is , the offender makes them yet weaker , that two things render such as offend them inexcusable , the one that they are weak , the other that they are brethren , and a third crime may be added , which is most horrid — that thou ●…fuses so much as to spare those for whom christ refused not even to dye . upon . vers . when ye so fin against the brethren & wound their weak conscience ye sin against christ. he hath these words , quid homine inhumanius existimari potest , qui ●…grotum verberat ? etenim omni plaga gravius scandalizare est , nam saepenumero & mortem adfert . et quomodo in christum peccant ? uno quidem modo , quod quae servorum sunt ipse pro se accipit . altero autem , quod in corpus ejus & membra faciunt qui percutiunt . tertio quod opus ejus , quod propriamorte absolvit , ii propria ambitione destruunt . what can be more i nhumane then that man , who beats one that is sick ? for to scandalize is more grievous then all strokes for it oftentimes brings death . and how sin they against christ ? one way , because he takes to himself what concerns his servants ; another way , because they wound his body and members , thirdly , in that the work which he accomplisht by his own death , they destroy by their own ambition . upon the last verse of the chapter , if eating of flesh make my brother offend i will eat none while the world stands . he saith , hoc magistri optimi est officium , suo exemplo erudire quae dicit , et non dicit sive juste , sive injuste : sed quomodocunque . sed non dico , inquit , idolothytum , quod & propter aliam causam prohibetur : sed si quod licet & permittitur scandalizat , etiam illis abstinebo , neque una aut altera die , sed tot●… vitae tempore . non enim manducabo , inquit ▪ carnes in aeternum . et non inquit , ne perdam fratrem : sed simpliciter , ut non scandalizem : that is , this is the duty of the most excellent master to instruct what he sayes by his own example . and he saith not i will not eat whether justly or injustly : but whatever way i will not . as also he saith not that he will not eat of the idolothytwhich is forbidden for another cause . but if that which is lawful and permitted give scandal , even from these things i will abstain , and not for a day or two , but during my whole life . for he saith i will not eat flesh while the world stands . and he saith not lest i should destroy my brother : but simply lest i should offend him . and a little afterward having shown , that what the apostle speaks belongs unto us . he saith , dicere enim quid mihi curandum est , si ille scandalizatur , & ille perit ? crudelitatis illius atque inhumanitatis est : atque tunc quidem ex eorum , qui scandalizabantur , infirmitate id contingebat . in nobis autem non itidem ; talia namque peccata committimus , quae etiam fortes scandalizant : nam cum percutimus , cum rapimus cum trahimur cupiditate , & tanquam servis liberis abutimur , nonne haec sufficientiasune ad scandalizandum ? neque mihi dixeris illum calceorum sutorem esse , alterum corearium statuarium vero alium : sed considera fidelem illum esse & fratrem . illorum namque sumus discipuli piscatorum , publicanorum , tentoriorum opificum : christus einm in fabrili domo educatus est , & fabri sponsam matrem habere non est dedignatus , & ab ipsis incunabulis in praesepi ●…acuit , neque ubi caput inclinaret , invenit : et tantum iteneris confecit ut fatigaretur & ab alijs victum accepit . that is , for to say , what am i concerned if such a man be scandalized , and such a man perish ? is his inhumanity and cruelty : but some of those who then were scandalized , were offended through weaknesse , but soit is not in us : for we commit such sins which do even offend the strong . for when we strike , and offer violence to them , and are drawn by our own lusts , and abuse free men as if they were slaves , are not these sufficient to scandalize them ? say not to me , this man is a shoemaker , the other a tanner , the other a statuemaker , but consider that he is faithfull , and a brother . for we are the disciples of those fishers , publicans , and tentmakers . for christ was educat in a tradsmans house , & disdained not that his mother was betrothed to a tradsman , and himself lay in a manger for his cradle , neither found he where to lay his head : was wearyed with his journey , and received maintainance from others . in which passages , it is evident that chrysostome upon the great moral and apostolick grounds , of the weak their interest in christ , his tenderness of them , his dying for them , their spiritual hazard while their conscience is wounded , their liberty in christ , the cruelty and uncharitableness of offending them , demonstrates the hainusness of , & vehemently inveighes against this sin , and clearly asserts with the apostle , that the lawfulness of the practice in it self , affords not the least warrand for doing of that out of which seth , or whereby the weak brother it made more weak . next , i shall offer the sense of an eminent reformed divine upon this point . pareus upon this chapter doth fully confirme our principles on this head . let the informer read his analysis of the chapter , where he will find him digest the apostles reasons and arguments against the giving offence in matters lawful , and learndly prosecutes them in his exposition , which he will find to be such as do cut the sinnews of the new and dangerous principles in this point , which the prelatick formalists do maintain , citing chrys. in some of the passages mentioned . which purpose he also prosecutes in his commentary upon rom. . and . chap. upon the . verse anent the pollution of the weak conscience , he sayes that this pollution is not so much to be imputed to themselves , as unto those that did induce them to eat by their ill example . upon the . verse he shews that the lawfulness of their practise excuseth not abuse in this case , calling scandal , dictum vel factum quo alius deterior redditur , citing rom. . . upon the vers . he shews that the danger and guilt there pointed at , is the inducing of the weak to imitat the practice with a fluctuating conscience . upon the . he shews that the apostle puts together aggreging circumstances of this sin of giving offence in things lawful viz. that we ought to edify and not destroy by our knowledge , next that the person scandalized is our brother . . an infirm brother , whom to wrong must be extreme malice , . which is the greatest of all , that christ hath dyed for the infirm brother . the same he resumes upon the , vers . and explains the sense of chrysost. and beza as to the wounding of the weak conscience . upon the apostles conclusion vers . . he shewes that he expresseth a resolution of the same nature and extent with that rom. , . viz. not to do that whereby our brother stumbles , or is offended or is made weak . adding , idem vult intelligi de toto genere rerum mediarum & licitarum , potius in his se libertate sua cessurum , quam ut fratrem offendat . sic the sin tacite ingerit quae est presentis loci doctrina praecipua : in casu scan dali etiam a rebus licitis abstinendum esse : quia tunc sunt illicitae & peccata , per accidens quidem sednostra culpa , quando quod facere possumus ac debemus , ( n. b. ) offensionem infirmorum non cavemus . that is , the same he will have to be understood of all things lawfull & indifferent , that in these we ought rather to cede from our liberty then offend our brother . thus he tacitly enforceth that point which is the chief doctrine of this place . that in the case of scandal we must abstain from things lawfull , because then they become sins and unlawfull by accident , yet by our fault when we guard not against the offence of the weak , which we can and ought to do . in the close he sayes , that the apostle will have us in things lawfull not simply to eye what is our right , but what charity and edification do require , but now let us come to the assumptian and application of our informers concession , to the present case and question , are there not many weak brethren who may be embolded to sin , or ( may we suppose ) condemn me sinfully if i hear curats ? suppose the practice were lawfull in it self , what will cure this malady ? behold a catholicon presently , we must know ( saith he ) that if the command of authority interpose & enjoin the thing indifferent , then it s no more in my liberty pro tunc . because ( forsooth ) i am restricted by authority , which makes the thing necessary . ans. . this man charges a great defect upon the apostle paul who in all his discourses upon guarding against offence in things indifferent , makes no mention of this new case & knack , anent making the indifferent thing necessary , by the command of rulers , and exeeming thus the giving of offence from guilt ? but all along he pleads by many arguments in the places mentioned , that if the thing be indifferent , the case of offence makes it unlawfull . and all his arguments in these passages , which do press the eshewing of offence are moral and constantly binding ( and consequently admit no such restriction as this ) such as christs tenderness of the weak , their redemption purchased by his blood , christian liberty , the evill of my brothers doubting , whatsoever is not of faith is sin &c. and he moves objections against his doctrine , such as , i have knowledge ; i have faith — and shall i be limited of my liberty , because anther is weak or wilfull &c. such like objections he moves and answers , but of this exception and restriction anent a command from rulers altering the nature of the thing , and loosing all his arguments in relation to offence , the apostle mentions nothing . . this puts a blasphemous authority , upon the magistrat ; we know the terrible interminations and threatnings thundered against giving offence , and discoveries of the dreadfull tendency thereof , wo to them by whom offence comes , again , better be cast into the sea then offend one of the little ones — destroy not him , saith paul ( with thy offensive carriage ) for whom christ dyed . now will the magistrats command give me sufficient warrand and security in and for a thing indifferent , to destroy my brother , and , will it list off christs wo and make it lighter then a feather , which is more dreadfull then to be cast into the sea with a milstone tyed about ones neck . . i would know if this informer will deny that the apostolick precepts in relation to offence & scandal , pressed with important and great motives in the premised scriptures ; are of ane universal and moral nature , and do reach and oblige all that owne the profession of christianity in their several relations and capacities . these precepts founded upon the everlasting and constantly binding grounds and motives of union , charity and love to the brethren ( the great gospel command ) edification , the communion of saints , ( the very bonds and ligaments compacting and strengthning christs mystical body ) none can deny to be of an universal extent , and to be among the grand rules of christian practice limiting and directing our carriage in whatever relation we stand , whether ministers or people , masters or servants , parents or children &c. and the superiour being under the obligation of these great rules ( unless we will make god a respecter of persons ) it necessarily followes that they do direct and limit him in the exercise of his power , so that this being one regula regulans as to all the magistrat laws ; it s must absurd to imagine that his counter-practice and laws can loose himself or others from this divine superiour obligation , unlesse we will deiesie him and make his law & practice the soveraign and supreme rule in every point as well as in this . whence it followes by necessary consequence that the practice which is offensive , scandalous , and destructive to our brother , in its present circumstances , and upon the constant unerring scripture grounds & rules , cannot be altered in its present quality and state by mens commands crossing the divine law , but remains a sinful scandalous practice though a hundred lawes enjoyn and authorize it . . was not pauls apostolick declarator that evry thing sold in the shambles might be lawfully eaten , as powerfull to exeem that action of eating such things from the compass of offence as the magistrats law and authority ? sure he had at least as much , if not more authority in this point , then the magistrat , especially as this informer expones authority afterward from acts . . yet that same practice , lawfull in it self , and by the apostle declared to be so , and accordingly enjoyned and authorized by him , must not be used in this case of the offence , even of the weak and ignorant , but the apostle himself , though thus declaring and , ( may i say ) authoring the lawness of the practice , declares he will never use nor take it up in this case of offence . i beseech him , was not the warrantabliness of this practice in it self by the lords word , declaring all things to be clean to the clean , and pauls apostolick declarator in this place , as valide to render it , of indifferent , necessary to the users , as the command of our civil rulers in relation to this practice under debate , and a litle more , he having the mind of christ , and being a master builder of the churches . yet the offending of the weak , ignorant yea or wilfull , will in his judgement cut short this liberty , and render the practice sinfull upon that ground . but moreover the instance of the brazen serpent will here bite and sting his cause and argument to death ; for it was an eminent type of christ , and reserved ( and sure our informer will say warrantably ) as a signal monument of that rare typical cure of the people stung by the fierie serpents in the wilderness , yet when the people were stumbled , and it became an occasion of their sinning and committing idolatry , good hezekiah brake it , called it nehushtan , and is commended for it by the spirit of god. now in this mans principles the interposing of authority for its preservation was sufficient to keep it from being destroyed , though all israel should have been never so much stumbled , and ensnared to idolatry by it , but the keeping of this monument god would dispense with in this weighty case . sure that which rendred the preservation of it highly provoking , and hezekiahs breaking of it commendable , was its stumbling and ensnaring tendency and effects , whatever authority and acts might have interposed formerly for its preservation . will the informer say that gideons ephod ( which in his intention was only designd for a monument of that victory over the midianites ) was lawfully preserved when it became thus ensnaring as the brazen serpent , or that the preservation of it was lawfully authorized in this case ? surely he will not for shame assert this , and so the case is here ; and he may see in these instances ( if his eye be single ) that a practice though in it self lawfull or indifferent , yet , when become offensive in its present circumstance and inductive to sin , cannot in that case be rendred warrantable by any laws of the magistrat . finally , our informer in this as●…ertion cosseth found divines and casuists as well as the scripures , yea and fights with himself . for we have heard from chrysostom and pareus ( who are herein accorded by all our writers ) that the action which is in its preseut state and circumstance , scandalous , is , while cloathed with these circumstances , necessarily evill , and upon many weighty grounds severely prohibited by the spirit of god in the scriptures forecited . so that no power and laws men of can remove these scripture limits & march-stones . next , the great ground and rule anent a scandalous action , and upon which the scripture motives against it are grounded , is the state , condition and freedom of the conscience , lest it be hindred in its plerophory , emboldned to judge without ground ; and the person hindred to act in faith , or induced to act against it &c. so that to assert that the magistrats command can invalidat these grounds and principles , and render the action not sanda●…ous which is such otherwise , is to give him a dominion over the conscience , and subject it immediatly and absolutly to his laws , which is a principle disowned by all protestants . moreover the informer himself defines the offence of the weak brother in things indifferent , an emboldning him to sin contrary to his conscience , or to judge that we sin when we sin not , citing cor. . rom. . now if the action be upon this ground & principle necessarily sinfull in its present circumstances , how ( i pray ) can the magistrats command render it not only lawfull ; but necessary , as he is bold to assert . can the magistrat by his law embolden a mans conscience to sin , and yet neither the magistrat sin himself , nor the man sin in obeying him ? amesius a better casuist then he will tell him ( de consc. lib. . cap. . quest. . r. . ) that nulla authoritas humana , vel tollere potest scandali rationem , ab eo quod alias esset scandalum , vel peccati rationem a scandalo dato . that is , no humane authority can take away the nature of scandal from that which otherwise were a scandal , or the nature and cause of sin from scandal given . and his ground is very considerable , which doth confirme what i have now said . nullus enim homo ( saith he ) potest vel charitati & conscientiis nostris imperare . vel periculum scandali dati praestare . that is , for no man can put imperious commands either upon charity or our consciences , or exeem from the hazard of scandal given . but now to fortify this raw & ignorant assertion as to scandal , our informer brings act. . . — these necessary things — from which words of the councils sentence , he drawes ane argument thus , that though of themselves they were not necessary , but somtimes indifferent , yet by the authority of the council they were made necessary for the good of the church , so [ he sayes ] obedience to authority preponderats the not giving offence , as the greater duty of the two , as divines and casuists shew , and in this case the man who thus obeyes gives no offence , but doth duty , and if any take it , its causeless on his part , and occasioned through the brothers weakness , so that its scandalum acceptum non datum , groundlesly taken but not given , and when the apostle forbids to use , our liberty to the offence of the weak , he speaks to those who were not determined by authority . ans. what poor ignorant and incoherent reasoning is this , . it s a strange sottish , or rather popish assertion , that the necessary things acts. . . were made so by the councils authority : for the text is most express , that the apostles enjoyned this upon weighty scripture-grounds , and what seemed good to the holy ghost ( speaking in the word ) as well as to them , so that the holy ghosts grounds and commands touching the maintaining of love , and union in the church , and the great rule of edification , and not stumbling the weak iews , were the great and standing scripture principles upon which this decree was grounded . now to shew how our informer takes the papists here by the hand in this glosse , let us hear calvine upon the place — [ praeter haec necessaria ] hujus vocis praetextu superbe triumphant papistae , quasi hominibus liceat ferre leges quae necessitatem conscientiis imponant — quia quod deccrnunt apostoli necessario servandum esse pronuntiant — i. e. the papists triumph proudly upon pretext of ●…his this place , as if men might make laws imposing a necessity upon consciences because what the apostles decree , they affirme , must be necessarly kept . — then he adds , atqui expedita &c. but the answer is easy to such a foolish cavil ( so he censures our new casuist and his fellowes in this point ) for this necessity was no longer vigent then there was hazard of dissolving union , so to speak properly it was an accidental or extrinsick necessity , which had place not in the thing it self , but in guarding of offence — which [ saith he ) is evident in the speedy laying aside of this decree . then he tells us , that when the contention ceased — paul shewes that nothing is unclean , and again establishes this liberty rom. : . and commands to eat freely what ever is sold. adding , that the papists in vain do snatch an occasion to bind consciences from this word and to conclude the churches power to statute any thing beside the word of god. telling us further , that from the word of god the council drew this ground of exercising charity in matters indifferent . then ( saith he ) in summa , the summ is , if charity be the bond of perfection , and the end of the law , if gods command be that the faithfull study mutual unity and concord , and that every one please his nighbour to edification , none is so rude who may not perceive , that what the apostles here commanded is containd in the word of god. — and at the close he tells us , apostol●…s ex verbi dei sinibus minime egredi . — that the apostles would not step beyond the limits of the word of god. but . this mans babylonish tongue still wounds himself as well as the truth , for . he acknowlegeth that what the apostles here decreed , was for the good of the church ; which ( if he understand any thing ) he must needs take it according to the grounds laid down in this disquisition , specially that which the apostle james proposes immediatly before his and the rest of ths apostlee decision vers . . viz. that moses had in every city , them that teach him , being read every sabath day . so that it was needfull at that time upon the grounds of charity , union , and aedification , to beat with the weak jews in abstaining from these things discharged by gods law , till the ceremonies were honourably buryed . hence it followes clearly that this abstinence was made necessary upon these weighty grounds at this time , and not by the authority of the council only . neither was the matter enjoynd , of a thing indifferent , made necessary , by their determination , but upon these grounds , and for the great end of the churches good , which he mentions , this abstinence was at this time , and in this case necessary ; and by the apostles declared to be so upon divine warrand for what else will he make of that expression . it seemed good to the holy ghost . again , paul and the other apostles had no power but to edification , nor any dominion over the faith of gods people , and so acted nothing here pro arbitrio or imperio . so that their sentence , was only a declarator of gods mindeanent that which was antecedaneously to their decree hic & nnnc a necessary duty , although we deny not that the apostles decision was to have its own weight in determining the churches obedience . . he brings this passage to prove that obedience to authority will preponderat the not giving of offence . but so it is that the great ground of the apostles decicision here is the guarding against the offence of the weak iews , and obedience to this sentence was in not giving offence , and upon this very ground christians were to abstain from these meats , whereas he foolishly distinguishes in this point betwixt obedience to authority , and not giving offence , as distinct duties , and makes the first to over-rule the second , in plain contradiction to the text , which makes the not giving offence , to be the great duty , and the foundation of this obedience . . this charge will be the more conspicuos , and the informers inconsistent prevarications , in this point , if we consider these things in the point of offence : . that every offence through weakness is not sinless upon the offenders part . the inform●…r himself doth ( with the apostle ) assert this , who in the very preceeding page from cor. : . & rom. . tells us , that the apostle will not have that which 〈◊〉 indifferent●… or lawful in it self , used to the offence of t●…e weak , or imboldening of their conscience to sin. 〈◊〉 that upon this ground it follows that , the scandal●… acceptum , or offence taken , as contra distinguish●…d by our divines from scandalum datum , or offen●…e given , is badly and to narrowly described from ●…e groundless taking thereof , as if upon this account it were faultless upon the offenders part , it being certaine , that neither the lawfullness of the thing out of which offence arises , the good intention of the doer , nor mens commands , nor the weakness , yea or wi●…kkedness of the takers of offence , will free the giver thereof from guilt , unless the action be in its present state and circumstances a necessary duty : for thus the distinction could have no place , and there were no scandalum datum at all there being no ground to take offence , upon the takers part , and takeing this phrase in the scripture acceptation as there can be no reason of a sinfull action properly . nay though the effect should not follow , the giver is still guilty , as peter was in giveing offence to our lord , though that action could produce no sinfull effect in him , for he said to him thow art ane offence unto me . so that it is beyond debate with all sound divines and casuists , that any dictum or sactum , action or word , upon which the formentioned effects may follow , if it be not hic & nunc necessary , is a scandalum datum . . that accordingly all sound divines treating on this subject , in describeing a passi●…e scandal in opposition to that which is given , do not draw their measures or description meerly from the weakness or othere bade disposition of the taker of offence , but from the state and condition of the action it self , out of which offence ariseth , which if not necessary in its present ●…tate and circumstances , they hold the scandall to be is well active as passive ; thus mr gilespie engl ▪ ●…op : cerem . thus ames : de consc : lib. . cap , . 〈◊〉 , quest , resp. , . tells us , that , in omni scandalo ●…ecesse est ut sit aliquod peccatum , in every scandal of ne●…essity there is some guilt , because it hath a ten●…encie to the spiritual hurt and detrime●… of our bour . and describing passive scandal , which is without sin upon the givers part , he sayes that this falls out , cum factum unius , est alteri occasio peccandi , praeter intentionem facientis , & conditionem facti , that is when the fact of one is the occasion of anothers sinning , beside the intention of the doer , and the condition of the deed it self . he draws not his description from the intention of the doer only , but from the condition of the deed it self , which if tending to the spiritual hurt of our neighbour , is still an active scandal , and no authority of men can alter its natur or remove its guilt , as we heard him before assert . mr durham on scandal , part . , chap . describeth scandal , that is taken only or passive offence , that it is such when no occasion is given , but when a man doeth that which is not only lawful , but necessary , exemplifieing this by the pharisees carping at christs actions matth. : . and by that of prov. . . where the wicked are said to stumble at they know not what . thus clearly asserting that the lawfulness of the practice , will not wholly lay the guilt on him that takes offence , unlesse it be also necessary . . the informer cannot deny , that this necessity of the action , must be evinced from clear scripture commands and cannot be rationally inferred either from the assertion of the practiser , or the commands of the magistrat simply , or any supposed ecclesiastick canon , since this would evert the apostles reasoning on this head . so that he is obleidged to evince the necessity of this practice controverted from other grounds then he hath mentioned , or this charge stands good against him , esspecially since ( as we have said ) the apostles injunction which he mentions as to the free use of meats , was a greater authoritative determination ; then any which he now alledges to render the practice necessary . and if a practice lawful in it self , and corroborated by ane apostolick precept enjoyning it , could not be lawful in the case of offence , farre lesse can the constitutions he mentions make this practice lawful in such a case . so that our argument , a scandalo , stands good against him upon this point , in answer to which he hath brought nothing but what is contrary to scripture , casuists , yea and himself . the charge which he after exhibites against us , of erecting separat meetings in the houses and fields — and of our being schismaticks if ever the christian church had any , we let pass among the rest of this mans petulant assertions , the grounds whereof we have examined and confuted . the people of god in obedience to christs faithfull ambassadours ( by prelats perjurious violence thrust from their watchtowers ) assembling to hear the great shepherds voice , erect no seperat meetings , but keep the assemblies of this church driven by them to a wilderness , whereof ( if the lord open not his and the rest of his tribe their eyes ) they will bear the sin and punishment for ever . the doubter object next , [ christs preaching in privat houses and fields , and peoples hearing therein , inferring that so likewise may we . ] this argument our informer ( according to his usual candor ) disguises , we say not that in a setled peaceable state of the church , ministers may preach and people hear in this manner , but upon supposal of this churches disturbed persecute condition by a party of prevailing backsliders , ministers preaching and peoples hearing , is warrantable upon the formentioned grounds ; both ministers ( upon whom our prelats hands have been very heavy of a long time , yea ( i may say ) their litle finger thicker then their predecessours loins , ) sters and people being in this broken destroyd state of our church chased , harassed , and denyed all ordinary places appointed for divine worship , nay scarce any place of residence in their native land free from the fulmina & thunderbolts of prelats mad rage . but what sayes he to this argument , he tells us . that tho christ preached thus , yet it was not to separat from the iewish church , nor did he disowne the hearing of their teachers , but allowed to hear scribes and pharisees with a ( proviso ) to beware of their leaven — that he sent those who were miraculously heald to the priests , and did not bid disowne them . ans. . whatever be concluded as to christs disowning , or seperating the people from the teachers of the church of the jews at that time ( wherin the informer hath offered nothing which will amount to a demonstration of what he affirmes , and his assertion tho granted will not fortify the conclusion he aimes at ) yet this is certain and undenyable , ( and in so far his doubters parallel argument stands inviolable against him ) viz. that our blessed lord preacht after this manner which he condemns . since he condemns in universum & simply presbyterian ministers preaching , and peoples hearing them in this manner , abstracting from the disowning of curats and their ministry , so that this answer meets not the objection as levelled against his principles . and he cannot deny but that in so far as christ and his apostles were owned , their ordinary jewish teachers were separat from and disowned , but he condemns all owning of presbyterian ministers , and withdrawing from curats , as ingraind schism and sinfull separation . this answer is the more forcible , if it be considered that our lord had liberty of their synagogues to preach in , yet he frequently left them , and preacht in privat houses and in the fields , and therefore presbyterian ministers may use this liberty , whom ( in a peice of cruelty beyond that of the scribes and pharisees to christ ) they have banish't from pulpits . . as for our lords not putting people to separat from that church or the teachers thereof , we have already shown how far it is from his purpose , and what a wide consequenceit is , from a non-separation from the jewish church , and teachers tho corrupt , ( while that legal dispensation stood , which was shortly to be removed , and the gospel ministry erected in its place ) and from our lords tollerance thereof as gods ancient ministry , though now corrupt , to which he was to put an honourable close , to conclude that a people are to disowne a faithfull gospell ministry and church , in complyance with a number of destroying innovators ejecting them , and razing a sworn reformation , which all that church are bound to defend . this is such a palpable inconsequence , as any may upon first view discover it . . there was ( beside what is said ) this reason in special , wherefore our lord would not have the jewish ministry at first universally left , because he came as a minister of the circumcision to confirm the promises made to the fathers ; he was to come to the temple as the kings son and lord of all the prophets who went before him , the law being to go forth from zion , and the word from jerusalem , jesus came first to his own . therefore the jewish ministery and teaching , was to stand for a time to make this apparent , and as christs great witness for his authority , and the doctrine of the gospel , either for their conviction or conversion ; hence he appeald unto the scriptures which they heard dayly read , and preacht , search the scriptures for they testify of me . and when he enjoynd the healed leper to go and shew himself to the priest , it was to offer the sacrifice which moses commanded for a testimony unto them . so that to make the substituting of the gospel to the legal dispensation and ordinances apparent , and its ministry to the jewish ministry and priesthood , to which christs death and resurrection only was to put a final period , it was necessary it should be own'd in some measure . and christ could not wholly disowne it without stopping a great part of his mediatory fulfilling of all righteousness , for he was as head of the circumcised people , and as of the seed of abraham according to the flesh , to obey the judicial and ceremonial law , and therefore he duely attended the passover and all the solemn feasts , which could not subsist in their exercise , without the standing of that old ministry ; now how far this is from our question , and inferring the owning of curats in our case , is obvious to the meanest capacity . what he sayes of hearing the scribes and pharisees , is already answered . but now this informer will offer some special reasons of christs-preaching after this manner , to cut short our argument here ; the first is , because he was to bring in the doctrine of the gospel , and preach himself the true mes●…ah , which was needfull to be done , and because of the opposition of his doctrine by the jewish teachers . ans. . altho he was to bring in the doctrine of the gospel into the world , yet as he was sent first and immediatly to the lost sheep of the house of israel , and to exercise his ministry toward them mainly ( upon which ground at his first sending forth the disciples , he commanded them to go to these lost sheep , not in the way of the gentiles ) so he had the synagogues and temple to preach in , and frequently did so ; and yet notwithstanding went to the fields with great multitudes , and to other places then these appointed for their ordinary and publick worship ; and therefore presbyterian ministers may do the like , who are denyed our conformists synagogues or ordinary places of worship , they being upon important grounds obliged ( as our blessed lord was ) to officiat and bestirre themselves in the exercise of their ministry . and therefore . . since he reasons from the necessity of the work which christ was about , and the opposition which he met with therein from his enemies , these samegrounds pleads strongly for presbyterian ministers officiating in the manner contraverted , because the preaching of the gospel by christs faithfull ambassadours , was never more necessary , and never met with greater opposition from its enemies ; and therefore upon his own grounds it followes , that ministers ought to embrace all occasions of preaching and in any place where they can have accesse . sure he dare not restrict the necessity of the work , and the persecution , from which he infers the lawfulness of preaching after that manner , to that particular necessity and persecution attending the first planting of the gospel , or affirm that these grounds may never again recur for legitimating of this practice , since thus he would condemn ou●… first reformers . come we to the d reason which is this , christ was head of his whole church , and was not to be limit in the manner of his . ministry as ordinary teachers , but might preach where and when he pleased , since all belonged to his ministry , and that none will say that he is pastor of the whole church , but the pope , nor can any meer man do what christ did in every thing . but our meetings ( he sayes ) are in despite of the law , and we add disobedience to our schism . ans. . we shall easily acknowledge that all christs actions are not imitable , such as those of divine power , as working of miracles , and the actions of divine prerogative , as the taking of the ass without the owners liberty , the actings of his special mediatory prerogative , such as the enditing of the scriptures , giving of his spirit , laying down his life , instituting church officers , col. . . joh. . . mat. . , . these are not imitable , nor yet such actions as were meerly occasional , depending upon circumstances of time and place , as the unleavened bread , the time , and such like circumstances of his supper . but we say there are actions imitable , as . in general christs exercise of graces , which have constant and moral grounds , and are commended to christians for their imitation , every christians life ( as such ) ought to be an imitation of him the precious mirrour of grace , mat. . . learn of me for i am meek . &c. eph. . . walk in love as christ also hath loved us . joh. . . i have given you an example that ye should doe as i have done . the christian must walk as he walked . . joh. . . . in particular , actions on moral grounds , flowing from the relations wherein christ stood , do oblige , and are examplary unto , those that are under such relations , viz. christs subjection and obedience to his parents , and paying tribute to cesar , do exemplify children and subjects their duty as in that capacity ; so his ministerial acts and faithfull diligence therein , do exemplify ministers duty . now the question is , as to this manner of christs preaching in this case , that is , not in the ordinary and authorized assemblies of that church but in the fields , and in houses , whether the grounds of it will not sometimes recur , and oblige ordinary ministers ? for it s ratio exempli we are to look unto , rather then the meer circumstances of the individual act , as chamier tells us , tom. . lib. . de jejunijs . and for evincing this in our case our informers own answer is sufficient , if we shall but suppose ( which neither our informer nor any of his fellows have ever been able to disprove ) that presbyterian ministers are under a relation to this church as her true pastors , and under the obligation of our lords commands to officiat accordingly . his grounds are the necessity of the work and the bitter persecution of christs enemies ; both which grounds are still vigent in relation to presbyterian ministers as is said . for what he adds of christs acting this as head of his church , and not limit in the exercise of his ministry , as ordinary ministers , none of which is an universal postor . it is very insignificant here . for . every piece of christs ministry , his very teaching , and teaching in the temple , was as messenger of the covenant , who was to come unto that temple , and in the capacity of head of his church , yet are examplary for ministers duties according to their measure . . he dare not say , that our lords preaching after the manner instanced in the objection of his doubter , or his preaching while fleeing from persecutors , was meerly founded upon this ground , and did flow from no other cause and principle but this viz. that he was not limited in the way and exercise of his ministry , for he hath already assigned other reasons of this , viz. the necessity of the work , and his persecution simply considered , so that if he should assert this , his . answer would contradict his first : and besides , he will not deny , but that such as were not heads of the church , and who were in an ordinary peacefull state thereof , limited in the exercise of their ministry , did preach after this manner , for the officers of the church of jerusalem acts. . in that scattering and persecution , went every where preaching the gospel . so did our first reformers ( not to stand upon that moral precept given to the apostles , who were not heads of the church , viz. when they persecut you in one city flee to another ) and the informer will not say that they were not to carry the gospel-message with them in this flight now that which those who were not heads of the church , but ministers , yea and ordinary ministers have done the parallel of and warrantably , surely that christ did not upon any extraordinary ground now expired : but such is this way of preaching , ergo &c ▪ in a word as its easily granted that ordinary ministers are fixt and limit to their charges in a setled state of the church , so he dare not deny , that a churches disturbed persecute condition will warrand their unfixt officiating upon the grounds already given ; and he should know that others then the pope were universal pastours , and even in actu exercito , of the whole church , viz. the apostles as himself acknowledged , nor can he deny that ordinary ministers are in actu promo related to the whole church , as her ministers given to her by christ , and set in her . as for what he adds of our meetings , that they are against the law , he knowes that all the jews appointed that any who owned christ , should be excommunicat . from the violence and persecution of which law , himself infers our lords , officiating in the manner contraverted , and he can easily make the application to our case , and answer himself . the doubter thinks it hard [ to be hindred by the law from hearing the word of god and other parts of worship , or that ministers be hindered to preach , i●… being better to obey god then men . ] he answers . that the law allowes and commands us to hear the word preach●… in our own congregations in purity , and defends it , which is a great mercy , and that its better to worship god purely with the laws allowance then in a way contrary to it . ans. . granting that the law did allow some to preach faithfully what saith this for their robbing so many thousands of the lords people , of the ministry of some hundreds of faithfull ministers ? will a piece of the rulers duty in one point excuse their sin in twenty others , and loose the people from their obligation to duty towards christs ambassadours ? this is new divinity . . the law allowes none to preach ( in the manner he pleads for ) but with a blot●… of perjury in taking on the prelats mark , and complying with a perjurious course of defection , and allowes none to deliver their message faithfully in relation to either the sins or duties of the time , which is far from allowing to preach in purity , and in this case we must rather adhere to christs faithfull shepherds upon his command , tho cross to mens law , then follow blind unfaithfull guides in obedience thereunto , and this upon that same ground of acts . . which he mentions . but he sayes , that answer of the apostles will no way quadrat with our case , why so ? . because the apostles had an immediat extraordinary call from christ to preach in his name , and so were not to be discharged by any power on earth . ans. . that the apostles answer suites our case , will be apparent when it s considered , that our answer and apology which we offer to our adversaries , who do now accuse and persecute us upon this ground , is one with theirs , their grounds in their answer , compared with the context , are [ that they are christs ministers and witnesses , employed about the great gospel message , cloathed with his authority , and under the obligation of christs commands lying upon them . ] now will not this quadrat with our case as to the substance of this answer , dare he say , that the magistrats laws can exauctorat a minister of the gospel , or take away that ministerial authority which he received from christ , might not thus the ministry be put out of the world ; dare he deny that he is a minister still notwithstanding of the laws restraint , and standing under a ministerial relation to the church , as the apostles were , and under commands and obligations consequently in order to the exercise of the ministry ? can the rulers meer prohibition loose either ministers their relation pastoral , or the obligations flowing therefrom ? . altho the call of the apostles was immediat and extraordinary , yet this will not prove that their answer will not suite the ordinary and mediat call in such a case as theirs , when a minister is under a legal prohibition to preach : for first , we do not find that the apostles did plead their extraordinary or immediat call mainly or only , if at all in this case , but their ministerial gospel call and message quatalis , the authority of the one , and the weight and importance of the other , in relation to all ministers , are constant moral grounds bearing the conclusion of the same duty and apology as to them : since the substance of this apostolick apology lyes in this , that they were christs ministers , cloathed with his commission to preach the gospel , which any faithfull minister may plead in such a case . . tho their call was immediat and extraordinary , upon which ground they were singularly out of the reach of the rulers restraint as to their ministry , yet they were so likewise as christs messengers and ministers simply in a general sense , for majus 〈◊〉 minus &c. . as the apostles had their power immediatly from christ and not from the rulers , which is the great ground why they could not be lawfully prohibit to preach , and would not submit their ministerial authority , its acts and exercise , to the rulers disposal , especially the gospel-message being of so great importance , so there is derived from them a ministerial authority in the church , independent in its nature and exercise upon the magistrat , as theirs was , tho the apostles ( as i said ) had singular prerogatives beyond ordinary ministers , and in that respect were singularly beyond the reach of their restaint . now this authority was exercised by the church renitente magistratu for several generations , upon the same ground of this independent spiritual power and the weight of the gospel-message which the apostles did here plead ; the informer answers aly , that this prohibition tended to the absolute supressing of the gospel , and there was then no other way for propagating it through the world , but by their preaching , but now tho some be silenced , others are allowed to preach . ans. . this piece of the apology for not obeying the rulers mandat , is of his bold putting in , but nothing of it is in the text , viz. that there were no others to preach the gospel but they . their apology as i said is drawn from their authority , and message simply . i ask him , could any one of the apostles have submitted to this prohibition , upon an insinuation or assurance that the magistrat would not hinder others to promote the gospel ? if they could not , then he must grant that this anwer is naught , that the apostles refused , because the prohibition tended to suppress the gospel : for the gospel was preacht and propagat , though one of them was a little after taken oft the stage , if he say that any one , or more of the apostles would have submitted to the prohibition upon thir terms , then . . he contradicts his first answer , that their extraordinary immediat call could not be discharged by any power on earth , and . he charges them with unfaithfulness to christ in laying up his talents , and laying by his work upon mens command not to preach . sure christs command and commission tyed all his apostles conjunctly and severally : paul said , too to [ me ] if [ i ] preach not the gospel , and one apostles diligence , could not loose the obligation of the other , and excuse his negligence . . we have proved that there is no warrand from god for rulers their immediat arbitrary discharging christs ambassadours to officiat , and consequently faithfull ministers are not obliged to obeye . and upon the same ground that one apostle could not warrantably suffer the magistrat to impose a silence upon him , be cause others were permitted to preach , it s unlawfull for ordinary ministers to be silent , because others are preaching , and much more when those who are preaching are declaring themselves unfaithfull , and destroying but not feeding . so that our informer doth but mock god , if not blaspheme , while blessing him , that authority , is opposit to our disorders , not to the gospel . the doubter next asks him [ if the king and laws can silence a minister that he shall not preach the gospel . ] he should have added , by his own proper elicite acts as king or magistrat , or formally and immediatly . but this man must still shrewd himself in the mist and clouds of deceitful generals , and mould our arguments in his own disguise , that his simple evasions may appear answers . well , what sayes he to this doubt ▪ his answer is , ( i ommit his insignificant reflection ) that solomon thrust out abiathar from the priesthood kings . . . which was a restraining his priestly power as to its actual exercise , to which he was bound to submit , so a king may discharge a minister to exercise his ministry within his dominions , which he must not counteract , suppose he think the king and law wrongs him , especially , when others do preach tho he be silent . ans. this reason and instance is a baculo ad angulum , solomon punisht abiathar civilly for a capital treasonable crime , which deserved death , telling him ( as the text saith ) that he was a man of death , or one who deserved capital punishment , according to the nature of the hebrew phrase , which sentence of death solomon ( upon the grounds mentioned in that passage ) did change into a sentence of banishment , and by this civil punishment did consequenter put him from the exercise of his priestly office , which he could not in that case perform : ergo he formally and immediatly deposed him , and the civil magistrat may so immediatly and formally depose ministers , this is a consequence utterly unknown to all rules of logick , or solid divinity . the instance indeed proves , that the magistrat may civilly punish a minister for crimes , and consequently cut him off from the exercise of his ministry , but that he can simply and immediatly , or by proper elicit acts , discharge the exercise thereof , can no more be proved from this instance , then that the man who gives bad physick , or hurts the ministers person , and eatenus stops the exercise of his ministerial office , hath an authority to inhibit the exercise of his ministry . as for our informers restriction , anent the kings inhibiting a minister to preach in his dominions , 't is a very poor and transparent sophistical cheat , for no man ever said that he can exercise any magistratical power upon those who are without his dominions , whether ministers or others . and thus should his dominion in gods providence be streached over all the christian church , he hath authority ( by this courtdivinity ) to silence the gospel sound in a clap , and extinguish a gospel ministry when he pleaseth , and then this man would do well to ponder how this consists with the nature and designe of christs great commission to his first ambassadours ( his apostles ) in reference to the gospel message , and unto all ministers untill the end of the world , and his promised presence accordingly ; as also whether the apostles , and ordinary ministers afterward , did warrantably counteract the magistrats opposition in this exercise of their ministry ; and what our lords answer would have been , in case such an objection anent princes discharging the exercise of their ministry , had been offered by the apostles at the first giving out and sealing of their great patent and commission to preach to all nations , and whether our lord would have told them that their commission did not bind in that case . the informer is afraid to set his foot on such slippery ground as to assert that the king can depose absolutely , but yet averres that he can restrain the actual exercise of the ministerial office , and surely if this be granted ( in that extent he pleads for ) it will abundantly secure self-seeking polititians from the trouble of a faithful gospel-ministry , & they will be content to part with this nicety of a simple deposing . but if , in the judgment even of some of his rabbies , whom i could name , the most formal ecclesiasticall censures do amount to no more then this legal restraint of the exercise , he doth but pityfully resarciat his lapse , and mend the matter by this whimsey . as for what he adds of [ beza's letter to the non-conformists in england , not to exercise their ministry against the queens authority and the bishops . ] the often mentioned difference betwixt the then state of that church , and our present condition , doth quite invalidat his proof , since certainly in some cases the counteracting the princes command as to the exercise of the ministry , requires a very cautious consideration , but had our case in its present circumstances and latitude as above delineat been propounded to beza [ touching the overturning the reformation of this church ( so fully setled by civil and ecclesiastick authority , and confirmed by oaths of all ranks ) by prelats and their adherents ejecting all faithfull ministers , who will not be subject to that course . ] sure beza who ( as we heard ) requested john knox never to let prelacy be introduced into scotland , and all faithfull ministers to contend against it after it was cast out , would have judged minsters obliged in this our case , especially after prelacy is thus vowed against , to keep their possessions , to preach the gospel , and testify against such a wicked course , as well as it was the duty of our first reformers to preach against the will of the then bishops and persecuters ; besides , it s the doctrine and principles of our church , that neither the magistrate nor prelats censures can loose a minister from the exercise of his ministry ; which is above cleared . so that our informers great diana , which he is all this time declaiming for , viz. the imposing of an absolute silence upon the true pastors of this church , that conformists onely may be heard and ownd , doth so stoop and bow down , that the underpropings of his slender artifice , and poor mean pleadings , cannot prevent its precipice and ruine . chap. vi. the nature of presbyterian ministers relation to this church and their call to officiat therin , vindicate from the informers simple cavills . mr baxters rules for the cure of church-divisions impertinently alledged by him . the testimonies of the jus divinum minist . anglic. and of mr rutherfoord in his due right of presbytery anent unwarrantable separation , insufficient to bear the weight of his conclusion . the appearances of our lords ambassadours in his message and for promoting his interest , have been much opposed by satan in very various methods and versatile disguises in all ages , but that presbyterian ministers of a pure apostolick presbyterian church should be opposed in the exercise of their holy function and ministry received from christ , and this exercise impugned from pretended scripture grounds and presbyterian principles may seem strange , if these latter days had not produced many such prodigies of errors and wickedness . the progress of this personat doubt-resolver his impugnations will discover so much , which we now proceed to examine . this informer next alleages that ministers among us make themselves ministers of the whole church , and the doubter alledging [ that a minister is a minister of the catholick church ] he answers from mr rutherfoord due right of presb. page . that tho a minister is a minister of the catholick church , yet not a catholick pastor of it , that by ordination , and his calling he is made pastor and by election he is restricted to be ordinarly the pastor of his flock . and that mr durham on rev. page , . thinks there is odds betwixt being a minister of the catholick church , and a catholick minister of it , as the apostles were and the pope pretends viz. to have immediat access for the exercise in all places — that ●…ho actu prime they have a commission to ●…e ministers of the whole church , yet actu secund●… they are peculiarly delegated to such and such posts , but we have made our selves ministers of all the congregations of the countrey . i answer , this doctrine crosses not our principles nor practice in the least . for first , when we assert that a minister is by election restricted to be ordinarly the pastor of a flock , and especially delegat , and fixt to such a post & particular watchtower , it is not so to be understood , as if there could be nolawful exercise of his ministry elsewhere : for first , this were flat independency &c. . all ( save they of this perswasion ) grant that the minister receives no new authority as to his ministerial acts and officiating in other places , but a new application only . hence in the d place , is to be understood of the church her ordinary settled state under a settled ministry but when there is a destroying enemy within her bosome wasting her , and the fathfull ministry are put from their watchtowers and posts , by a number of schismatick innovators , who are dissolving her union , and impeaching her authority : in this extraordinary case , ministers more enlarged and unfixt officiating , is no breach of this rule ; because . in this case the parochial constitution is impossible to be held , and god calls not to impossibilities , and yet his call to preach the gospel stands and binds , and by consequence to preach to others then the ministers parish . the common rule will plead for this viz. necessitas non habet legem , which this informer himself doth hold will in some cases warrand the laying by of that which otherwise were a duty ; he knows what his inference is from davids eating of the shew bread to keep from starving , and paul , and those with him their casting their goods into the sea to preserve from perishing . so that of necessity he must admit this rule and answer , upon his own ground . . the reasons which did warrand our first reformers officiating in this manner ( a practice which he dare not say that the authors mentioned , or any reformed divines do condemn ) will warrand this our practice in this persecute state of our church , it being clear that the case of reformation is parallel to that of a churches defection , and persecution , in relation to this practice contraverted , as we cleard from acts . . the same great end of the churches greater good and edificaton , which warrands fixing of ministers to their posts in a churches setled peacefull state will warrand their officiating more largely and at other posts , when put from their own in her disturbed , persecute and destroyed coondition by a prevalent schismatick , backsliding party . the faithfull watchmen seing the city betrayed by a party of professed defendents , who are letting in the enemy , do their duty to the city best in resisting them and running to help . . if faithfull ministers their necessary keeping their posts and the unlawfulness of exercising their ministry any where else , were in this case asserted , then it would follow that a minister standing in that relation to a disturbed and destroyed church , and all his gifts and graces , were useless in that case , which notwithstanding are given for the good of the church , but this is absurd ; shall not the weeping church be taken by the hand by her true sons , when she is wounded and her vail taken away by smiting watchmen . . by our principles the prelatick party are schismaticks who have already broke and overturned our churches order , and reformation . now this informer will not deny , that in such a case , the church may send forth her ministers to officiat among such backsliders and schismaticks , for their healing and recovery ; he knowes upon what ground mr lightoun not long since , sent out some of his brethren to preach in the west of scotland . beside mr gillespie will tell him , miscell . page . that a schismatick church hath no just right to the liberty of a sound church , as to the calling or setling of ministers . so that in our principles no conformists are duely or lawfully called and settled . . our divines do grant that in extraordinary cases , even the want of ordination it self will not hinder to officiat ministerially but that there may be a necessity which will sustain and comport with the want of it . mr gillespy misc. ch . . page . tells us , that in extraordinary cases when ordination cannotbe had , and when there are none who have commission & authority from god to ordain , then and there an inward call from god stirring up , and ●…ing with the people's good will and consent whom god makes willing , can make a minister authorized to ministerial acts — that at the first plantation of churches , ordination may be wanting without making void the ministry because ordination cannot be had . and if necessity will plead this in relation to ordination it self , ergo a fortiori this necessity of our churches destroyed perturbed condition , may much more comport with ordained ministers their more enlarged officiating for the help and recovery of a perishing remnant , by wolves in sheeps cloathing . next , this informer going on in his nauseating repetitions , charges intrusion upon our ministers , and enquires , what warrand they have to preach and administer sacraments to those of another ministers charge , being neither called nor desired by these minsters . i answer , they have gods call to preach the gospel as minsters of this church , and as this call would warrand their officiating in other parishes upon the lawfull ministers desire or invitation in a settled serene state of our church , so in this her ruined and destroyed condition , the same call abundantly warrands their helping of these congregations , and such poor macedonians , who desire their help while under destroying schismaticks , who have no lawfull call to be their mininisters from god or this church . but here our informer assaults us with a dilemma ; either presbyterian ministers call is ordinary , or extraordinary . ordinary they have none , since they are not invited by the ministers of the congregations to whom they preach , extraordinary they will not pretend unto . i answer by a counterdilemma , and retort his argument thus , either the pretended ministers of these congregations have an ordinary or extraordinary call to officiat therein , ordinary they have none according to the doctrine , reformation , and principles of this church , being neither called by the people , nor ordained by the presbyteries of this church , if we speak of the generality who are ordained and obtruded by the prelats , upon these congregations where they officiat , and for those who were otherwise ordained and have conformed , we have told him that by accepting presentation from patrons and collation from prelats , they have renounced their presbyterian call and ordination and the call of this church consequently , and thus do fall under the same consideration with the rest ; and for the exraordinary call neither the one nor the other , will pretend unto it . and when he answers this dilemma , and by the scripture-rules , and the principles , and reformation of this church , ( which the informer hath not disproved , yea admits us to suppose in this question ) justifies the curats call to of ●…iciat in these congregations over which they assume an authority we shall produce ours as to this practice which he condemns . beside , what answer will he give to such a dilemma in the mouth of schismatick congregations , offered unto such ministers as the church sends from their own congregations to officiat among them ? and whatever his answer be , it will suite our case . then he tells us of acts of councils condemning this encroachment , as he calls it , but when he shall exhibit a case parallel to ours , which these acts speak unto , we shall consider it . for what he adds of the aberdeen doctors their charging the presbyterian ministers who preacht in their congregations , with a practice repugnant to the scripture and canons of ancient councils , he should have done well to have produced these scriptures which the doctors alleaged : and for ancient canons , i think all things in their case considered , it would be a hard task to produce these canons stricking against that practice as it stood circumstantiat , considering their schismatick withstanding the reformation of this church , their arminian principles , and defending popish ceremonies which errors they had openly vented and obstinatly maintaind . his next charge of ordaining others to perpetuat our schism , is a manifest calumny , this true organick church is by this practice , only propagating a lawfull pure ministry in opposition to their destroying schismatick course , the blessed fruits whereof , and its seals upon the hearts of the people of god , have been conspicuous , and we hope yet further will. and no less gross is that calumny which follows , anent our great mixt communions , and admission of ignorant vitious persons unto them , who ( he sayes ) by our way cannot be kept back , there being none admitted at any seasons of this nature ( which have been very rare ) but upon sufficient testimonies from faithfull ministers or elderships . but is he not ashamed to object this to us , whereof his party is so notoriously guilty , who are knowen to admit , yea call promiscuously , to fill their empty tables , ( which tender souls dare not approach unto ) both gross ignorants , and notoriously profane to the shame and scandal of religion , and the contempt of that holy ordinance ; our persuading people not to owne conformists as the ministers of this church we hope doth now appear better grounded then all this informers persuasives to the contrary . and that we have been in any measure succesfull in this , speaks out gods purpose not to leave wholly our married land . for that which he cites out of baxters preface to the cure of church divisions anent the odiousness of sacrifices presented to god , without love and reconciliation to brethren , and of making a peoples communion in worship , the badge and means of uncharitablness and divisions , we th●…nk reconciliation and unionin the lord needfull to acceptable worship , but an association with scandalous schismaticks and backsliders in their wickedness , we think is no less dangerous and obstructive to reall fellowship with god in duty ; especially since god presses our coming out from among such , and our being separat from the contagion of their sin , with this motive , that he will receive us . and as there is a holy brotherhood which we must associat with in order to communion with god , so there is a congregation of evill doers which we must hate . yea we have davids precedency ( as is before observed ) to hate them with perfect hatred , and count them our enemies . but who can sufficiently admire these mens talk of unity and love who having first broken and divided this poor church have been these so many years persecuting to the death , yea sweeming in the blood of the faithfull ministers and professors therof because hey durst not joyn to their way , and conform to their supposed trifles and indifferencies . surely prelacy being the grand idol of jealousy provoking god against us , and the fire which hath kindled all our combustions , and hath opened the veins of the lords servants and people to bleed for many years , occasioned such horrid dispersion and unheard of oppression 〈◊〉 the lords church and people in our land , with what f●…ces can these upholders of this course look up to the god of love and peace , and how can they lift up suc●… bloody wrathfull hands to him . but now his poor half proselyted doubter confesses that [ there is much truth in what he has heard from this sound informer forsooth — and takes leave with a profest resolution to reflect upon what he has heard from him , ] whereupon he dismisses him with some of his healing advices , prefacing with an admonition to seek illumination from god. but had this man been serious in seeking this from god , he had not vented in these trilling dialogues such weak notions and reproaches against gods truth and people . but since his doubter returns him no answer therunto , i shall make up his want and shortly offer my thoughts upon them . his first advice , is not to be too confident of our own opinion as undoubtedly right , but consider what he hath said in his three conferences . ans. if it be truth which we hold , sure we most hold it by faith in a pure conscience , and not be wavering and ●…ossed children . we acknowledge not the cartesian principle , and the popish doubting way as found divinity , and a confidence of truth is far from a self confidence . as for what is offered in his three dialogues , i hope it is sufficiently antidoted by what is said above , so that it needs not in the least demurr our persuasion . . he will not have us think the matters of difference to be the substantialls of relegion , since persons of both persuasions may keep love and fellowship without renting the church and neglecting ordinances , because greater differences have been ; and communion not broken thereby . ans. if these matters contraverted be not substantialls , why then have they made such a substantiall bloody contest for them ●…anquam pro aris & focis , for so many years , and if communion must not be broken in a church upon this account , why have they rent and overturned our church , and persecute away so many godly ministers and professors for these things , denying all fellowship with them in their worship , for adhering to their principles , and disowning this course of conformity ? had prelatists suffered presbyterian ministers and professors to stand as they were in this church , to enjoy their principles , and to follow their respective duties according to their stations , faithfull ministers to preach , and gods people to enjoy the fruits of their ministry , he might with some colour have pretended to this desire of union and fellowship , but since prelatists have cast them out , and do so cruelly persecute them for adhering to their principles , and owning these duties , this pretence is nothing but deceitfull hypocrisy . he adds , that the difference is but a matter of government , and if we separat for this , we would have separat from all churches since christianity began and if christ held no comunion with a church , where prelacy was , he hath then seldom had a church , and hath been for many years a head without members . ans. this is nothing but a renewed repetition of groundless assertions : for how proves he that our plea is a matter of government only ? surely their course strikes at the whole of our reformation , as hath been cleared . again , how proves he that we would have separat upon this ground from the church for so long a time , tho it were granted that our plea were only a matter of government , since he hath not yet produced instances of such a prelacy as we have , in any church . besides , since the informer pleads for prelacy upon pretended apostolical precepts and practices , and yet doth here vilify it unto a meer punctilio , and makes it such a sorry business as persons may come and go upon it at their pleasure , we may easily discover what nimble sophisters , and slippery fingered gentlemen he and his fellows are as to the retaining and holding of divine institutions , and that they can easily expose them to sale , for obtaining easefull serenity and other worldly designs . or how proves he that its the government of our church which they have introduced ? or that they are the church ? or that we are in this practice separating from our church ? hath not christ a mystical body in scotland without prelats ? or finally , how proves he that there is alike ground for joyning to prelacy , introduced by an apostat party , after it is cast out , and abjured by all , as there is for joyning in fellowship with a church continuing long under that corruption , and not purged and reformed from it . the joyning with them in their worship , being demanded as a badge of our consent to prelacy it self and all the corruptions attending the same . . he pleads for charity , and that we say not conformists are graceless because of this difference , he tells us , that for all corinths corruptions , the apostle spends a whole chapter upon love , and that such as have least truth , have least charity , that the weak christians who understood not their liberty rom. . in being loosed from the ceremonial law , had least charity as they had least truth , and so papists to protestants . ans. this charge lyes most directly home to himself , and those of his way . let more then . years law & practice , in relation to the ruine of a faithfull remnant of ministers and professors who adhere to the reformation and government of this church , and their vows for promoting the same , discover what hath been the charity of our prelatical party . beside , whatever be our thoughts as to their state with god , and without judging their eternal condition , it s no breach of charity to know such as are seducers from gods way , to beware of sin , and the ensnarings of such seducers , for which we have so many scripture commands as we have heard , and the judgment of discretion in relation to evils which we are to eshew , is not that uncharitable judging in matters lawfull and indifferent , which is condemned , rom. . , . for else we could not act in faith . and the same corinthians whom paul exhorted so much to love , he enjoyned also to come out from among the ungodly cor. . and to flee the contagion of their sin . . he advises to consider the danger of divisions gal. . . mark . . since the enemy mocks religion upon this ground , and while each fights with another , all are overcome , which he illustrats with the story of scilurus his sheaf of arrowes ans. divisions indeed among gods people are sad , and have had sad effects , but union must be in truth and duty , and cemented with these bonds , since it is the unity of the spirit which we must seek eph. . . and therefore not in a way of defection and rebellion against god and in breaking his covenant , which is nothing else but a combination against him ; it is in the lord , that we must be of the same mind , phil. . and christ who prayed so enixly , for his disciples union , joh. . . prayed also for their sanctification in and by the truth , . ver . and that they might be kept from the evill of the world , . ver . and the apostle paul who is so great a pleader for love and union , would not give place by subjection to deceitfull workers , no not for an hour gal. . . the best way to mantain union & preserve the gospel ( which their dividing innovating course of backsliding hath exposed to so much prevalency and reproach of papists ) is to keep our garments free of their defilements , & to put away that accur sed thing which hath made us so weak before enemies . . he advises his doubter to acquaint himself with the writings of the old non-conformists in england , such as cartwright , bradshaw , ball , &c. who testify against the brownists for their separation from that church ( for which he sayes much more might have been alledged then for ours . ) ans. we acknowledge that these worthy men have done well upon this subject , and that separation which they wrote against ; but our case [ anent a church purely reformed from corruptions of doctrine , worship , discipline and government and under universal oaths of adherence to that reformation infested , encroached upon , and invaded by a party of schismatick overturners of her reformation , standing in opposition to a faithful ministry , and professors adhering to them , ] is so vastly discrepant from their case , [ anent keeping up fellowship with a church universally tainted with corruptions , from which she had never been purged , ] that by no imaginable grounds , can a consequence be drawen from the one to the other . and any consequence relating to us , or application of the pleadings of these divines against the brownists , will properly strike against his dividing party , who have gone out from the fellowship of this pure church , to which they were joyned , and did vow adherence to her constitution and reformation , yet notwithstansting by them thus miserably rent and destroyed for many years . as for these rules of mr baxter in his cure of church divisions , which this informer doth afterward commend unto us , we are not much concerned in their explication or application , since they do not in the least-strike against what we maintain , therefore we shall briefly run over them . for the first here mentioned , [ anent not making communion with a church stricker then christ hath made it ] when we disowne dividers and schismaticks renting and destroying a pure church , and introducing abjured innovations , we do not narrow these terms of communion , which christ hath given . for he hath commanded us to withdraw from such as cause divisions and offences , contrary to our received ordinances , and not to have fellowship with the unfruitfull works of darkness , to turn away from covenant-breakers ; and it s their dividing party who fall under the censure of this rule , who make complyance with abjured prelacy the terms of their communion , and so cruelly persecute all who will not conform to their course of backsliding . there is no doubt equal danger on the other extreme in making the terms of our communion laxer then christ hath appointed . for the rule which he mentions [ anent a due impression of the evill of division and discord , and the reasons and necessity of union . ] i think indeed had this informer and his party , kept up a scripture impression of this , they had not for the punctilio's of their trifling conformity , so miserably rent this poor church , and overturn'd her reformation . for the . [ anent not engadging too far in a divided sect , ] it reaches conformists , another blow , who have so far engadged for prelats and their interest , that for many years it hath been the great work of our laws ( by the instigation of them , and their rabbies ) to root out all ministers and professors of this church , who do not conform , and owne this course of backsliding . dare this petulant informer call adherence to this church , her sworn reformation , principles , and faithfull ministry , adherence to a divided sect. for the . [ anent the difference betwixt a sound and sinfull zeal , and that we be suspicious of our religious passions ] we say , zeal for the gospel , for keeping covenant with god , for reformation from popry and prelacy ( which is the the test of our zeal as stated in opposition to them ) doth convincingly evidence its soundness . for the . [ anent not being over tender of our repute , or impatient of mens censures , ] we say , to be tender of truth and duty , and our good name in maintaining it , which is as precious ointment , and to be tender of not offending and displeasing all who are thus tender , is nothing but a true and gospel-tenderness . for the . [ anent eshewing needless fellowship with the more censorious christians ] we say , we stand oblig'd to keep fellowship with all the godly in all duties , and this charge of over censoriousness we deny as to our plea against conformists , neither hath he informer yet made it good . for the . [ that we lay not too much weight on doubtfull opinions , nor begin with them ] we bless god that in this pure church , gods people have been taught the solid beginnings and first principles , and do build on that foundation ; but we have not so learned christ , as to put into the category of things doubtfull , breach of covenant , abjur'd prelacy , and a schismatick sinfull complyance therewith , for the . [ anent not admiring or favouring a preacher for his voice , affectionat utterance , &c. without solid understanding , ] we say , gods people with us have been helped not to regard mens speech , but their power . and as they know christ the great shepherd his truth , by his voice from them , accordingly as his sheep to follow them . for the . [ anent not rejecting a good cause , because owned by bad men ] we say , the cause we disowne is bad in it self , and we disowne the owners of this bad cause , upon this ground ; and are confirmed in our disowning of it , by the fruits which we see the owning of it produceth in its supporters and abbetors , which are such as do warrand us according to our lords command , to avoid and beware of them . for the . [ not to follow the bad examples of religious persons , ] we bless the lord we are taught to walk by the rule of gods word , not by examples of men , and not to follow even a paul further then he is a follower of christ. for the . [ anent keeping an eye on the state of all churches upon earth , and pondering how christ keeps fellowship with them , lest while we think we separat only from these about us , we separat from almost all churches ] we say , that we have lookt upon our own church deservedly , as among the purest and best reformed , and by the same rule are concerned to keep up fellowship with her , as knowing that such as renounce fellowship with her , would renounce it with all churches . and this we do with a due charity for all reformed churches , and whatever churches do hold the foundation . but upon these grounds we are bound to disowne destroying schismaticks , as are our conformists , who have introduced abjured innovations contrary to her pure constitution and reformation , and have gone out from her fellowship , and by the same consequential reason , from the fellowship of all churches . for the last rule which he mentions , [ that we count it as comfortable to be a martyr for love and peace by blind zealots , as for the faith by infidels ] we say , that we owne no zeal which is not according to knowledge , and are contending for the union and reformation of our mother against a party of blind fiery zelots , for ane abjured hierarchy contrary to the word of god and this churches vows , in which honourable quarrel that many have suffered even to bonds , imprisonments , yea death it self , it is our glory . as for what he adds [ of the english nonconformists , their testyfing against separation , as a way which god never blessed with peace and holiness though they dissented from the ceremonies ] i nothing doubt , but that they would have put the same character upon the practice of the prelats and their followers , had they seen and known all the circumstances of our case . they dissenting from fellowship in the ceremonies , and eatenus from fellowship in the worship , though that church , had never been purged from them , how much more then are we concerned to disowne innovations introduced into this church , after they have been cast out and vowed against . suppose that church , had been ( as ours ) reformed in doctrine worship , discipline and government , and a party had risen up destroying that pure constitution , contrary to all their vows , admitting none to fellowship without acknowledging of their wicked course , persecuting and casting out all ministers and professors , who would not concur ? and then let them tell us what these nonco●…ists would have done in this case , surely upon the same ground that they eshewed a contagion in communicating with the ceremonies , they would have eshewed this piece of contagious conformity also . especially the express vows of adherence to that supposed reformation in every piece of it , and of disowning all recesses , all backsliders , and of owning all adherers to these vows in prusuing the ends thereof , being taken in , and duely pondered . after the close of this dialogue , our informer will needs strengthen his plea in presenting unto us , by way of apendix , some passages of the english presbyterians , their jus divinum ministerij anglicani , and likewise in mr rutherfoord his due right of presbytery , anent the unwarrantableness of separatio●… , which as they are utterly alien from our purpose , so ( as would seem in the conviction hereof ) he doth not so much as offer to draw an argument from any of them , while propounding these his grand supposed topicks , except a general hint at the close , which is utterly insufficient to fortify his conclusion , as we shall after shew , but leaves the favourable conclusion to be drawn by his half-proselyted doubter , or friendly partial reader . however ( altho upon the matter any seeming conclusion he might draw from them is answered , yet ) we shall view them briefly , having premised ( . ) that he supposes but hath not yet made good , the charge of a sinfull separation upon the people of god in this case , which we have shown to be more applicable to himself . . that the case of separation from that church at that time because of her corruptions , is far wide from this case of our disowning conformists now , and consequently all his citations will never come home to our purpose , because . . not to separat from a church upon the ground of corruptions which have been long setled in her ; is very far distinct from this practice of disowning an innovating party introducing corruptions to the ruine of a pure church , after they have been seen , and universally cast out , which is the practice he now pleads for ; a stop as to an advance in reformation , is much different from backsliding in this case , and especially the joyning to a backsliding party who are not the true church , is much different from adherence to a church tho backslidden . it s a far different case not to leave the communion of a church because of some corruptions , and not to joyn with an unsound party of a church drawing back from her reformation : so that upon a due consideration of the matter of fact , and presbyterian principles , its evident that these testimonies do levell against conformists . . it s a far different case to owne the ministry of a corrupt church wherin prelacy is universally owned , and wherein there hath been no other way of entry into the ministry for many generations but by prelacy : and to owne a party of schismatick intruders introducing prelacy over the belly of a presbyterian church , and shutting out her faithfull mininistry , surely these intruders are in this case the brownists . . it s a far different case to submit to a ministry meerly episcopal , and to keep the worship in a church long under this government , and to submit to an episcopal erastian ministry , and a church government fundamentally corrupt , deriving all its power from an antichristian supremacy , and meer civil papacy , after it hath been eminently and universally disowned by that church , and vowed against , especially when a backsliding party only do thus usurp over the sound ministry , and have ejected them , and this erastian abomination is set up to raze this true spiritual government of the church once universally setled and owned . . it s a far different case , to submit to an episcopal ministry so far as pure , while episcopacy is universally ownd , and no obligation is upon any to disowne it , further then its own corruption in that case will amount to and infer : and to owne and submit to an episcopal erastian government introduced by an innovating party into a presbyterian church against her standing acts , solemn oaths and vows universally taken on by that church against the same , while a faithfull ministry , and the great part of the people are in conscience of their vows contending against it . surely this superinduced obligation requires a higher degree of zeal against that defection , and renders it the more hainous . the high places permitted to david and solomon before the temple was built , are censured in after times ; greater light and obligations do in this case cast the ballance . these considerations do clearly repell any argument which he would draw from his citations to our case . but now to view them , the english presbyterians in that piece do first assert page . [ that all in the same bounds most be under the care of the same minister , and that these limits ought not to be brangled ans. this shall be easily accorded , give us our beautifull church-order and a lawfully called ministry and this parochial order shall be observed , and obeyed . . ( page . ) [ a man under a wicked or heretical minister must remove his habitation rather then brangle parochial order . ] ans then it follows in their principles , that when the order and union of a reformed church is already brangled by innovating schismaticks , whose wickedness and errors are palpable , men may attend a more pure ministry without schism , by clear consequence , sure he is a loser by this . . ( page . ) [ to appoint elders in every church , and every city , is all one , and converts in the city must joyn with the congregation in churchfellowship . ] ans. but what if a party in the city call themselves the church , shut out the true minister , and bring in one of their own , must not the true converts own their first minister , and oppose these innovators ? surely this testimony rebounds another blow upon our mis informer . . ( page . ) [ evil men defacto have been officers , hophni and phineas , scribes and pharisees , whose ministerial acts were not null , and christs commission authorized judas . ] ans. this will as much plead for owning presbyterian ministers as conformists : and if he alleadge that they are disorderly , schismatical , &c. and therefore must not be ownd in this case . i answer ●…he must prove this which he hath not yet done . . he must acknowledge , that the granting that the ministerial acts of church-officers , are not null by their sins , will not plead for hearing ministers in every case , untill aliunde , and from other grounds , our obligation to owne such men as our ministers hic & nunc be made good , which he hath not yet done as to curats . neither hophni or phineas , nor the scribes and pharisees , were rooting out the faithfull ministry of the church of the jews , who would not concurr in a course of defection , after they had laid down a course to overturn the ordinances : which is the case of conformists in relation to us , as is evident . again , state the question so that hophni and phineas , and the pharisees ministry could not be owned without partaking in their sin , then this man must needs grant , that gods people were obliged to disowne them , and had disowned them . now we have proven this to be our case as to the owning of conformists . . ( page , . ) [ israel is called the people of the lord , even after the calves were set up at dan and bethel , and cajaphas was own'd as high priest , though they came to the office by bribry and faction , and the highpriest had an hand in crucifying christ. ] ans. the same reply and retortion recurs as formerly ▪ what will he say if we plead this for presbyterian ministers , whom he will not call worse then these mentioned , nor will he say that our presbyterian church is worse then that church . so that he must grant this will not reach his conclusion , till more be supposed and proved in this point . again , tho god in his soveraign dispensation had not as yet cast off the ten tribes , having a faithfull remnant among them , yet i hope he will not from this plead for owning the calves , or the priests ministry whom jeroboam had obtruded , and set up contrary to gods institution , and for keeping up that wofull breach in gods worship , and in israel , which was therby promoted , and this is a fit emblem of their innovating prelatick ministry . beside that the high priests were men in a considerable measure deciders and interpreters of the civil law , and might in that respect be owned . but however , it is ( as we have said ) bad arguing from the comporting with corruptions in that old dispensation and ministry especially when drawing near an end , to the receiving of abjured corruptions into a church which has been rid of them , and from a non-separating in the first case , to conclude against a non-union or non complyance in the second . and thus neither will pauls carriage toward the high prist , acts . plead for adhering to curats upon the same grounds . for he will not say that paul understood not his office in a spiritual sense to be now expired , and that he was not to be owned as a teacher , who was every way destitute of the truth of the gospel , and an enemy unto it . jackson thinks with sevral others , that paul said , i knew not that he was the high priest &c. ironically , it being very improbable , that paul knew not the high priest , and suppose it were so , he knew him to be a ruler as his own words discover , so that it was no excuse to say he knew not the high priest , because as a judge it was against the law to revile him . therfore ( saith jackson upon exod. . . ) though they understood paul as excusing himself , yet he spoke by way of derision as disdaining he should be accounted gods high-priest , who carryed so . which ( saith he ) is the more probable , when it s considered how far he was from having any true right to that place and power to which he pretended , when christ had abolished the legal priest hood . calvine on that place of the acts sayes , it s not credible that paul-gave him his wonted honour . — cum abolita esset adventu christi sacerdotij majestas , & secuta turpis prophanatio , paulum quasi integra vigeret , solito honore prosecutum fuisse , qui tunc sub pontificum titulo nullo jure dominabantur , after the majesty of the priest hood was abolished by the coming of christ , and vile prophanity attending it , that paul , as if the priesthood had been standing intire , would have allowed the wonted honour to such who under the title of priests were governing without any right or just title . and having objected to himself , that we must not contemn civill magistrats , in his answer he puts a difference betwixt civil mahistrats and church rulers — inter civiles magistratus ( saith he ) & ecclesiae praesules aliquid est discrimenus — there is a difference betwixt civill magistrats and church officers , tho the administration of civil rulers be perverse and confused yet ( he tells us ) the lord will have subjection remain intire . — sed ubi spirituale regimen degenerat sol●…untur piorum conscientiae , ne injustae dominationi pareant &c. spirituall government being degenerat , the consciences o●… the faithfull are loosed from obedience to an unjus●… domination . but our informer will say , that i thu●… set the authors of jus divinum minist . anglic . by the ear●… with calvin and iackson as to the sense of this place . i answer , they do not peremptorly and positively assert that paul acknowledged him as high priest , bu●… onely , that many think he did . . hence the weight of their conclusion subjoyned , viz. that corruptions cleaving to gods ordinances null them not , is not laid upon this solely , nor positivly at all , even as a partial , but onely as a probable ground . and the conclusion it self when admitted , will never reach his designe as is above cleared . again , admitting that paul acknowledged his providential title , or jus in re as to a civil office and administration at that time , as it may well have its own weight in reference to the premised conclusion , civil rule , as such , being gods ordinance , which is not made null by corruptions , so upon the the difference of civil from sacred rule this concession will not legitimat or infer an acknowledgment of the spiritual part of his administration . thus we have seen how well our informer hath acquit himself in his arguing from the english presbyterians . let us next consider , how he reasons from mr rutherfoord in that peice forecited , if at least we may call that which he here offers a formal reasoning , since he offers not ( as i said ) any argument from these citations , but sure we will find that these passages will burn his fingers . in that piece [ scil . due right of presb . page . to . ] there are several passages which this man takes hold of , as . [ he asserts that separation from a true church where the orthodox word is preached , and sacraments duely administrat , is unlawfull , and vindicats cor. . ] ans. this in mr rutherfoords sense will plead more for the presbyterian ministry & professors then for conformists , whom he will not say that mr rutherfoord will look upon as our church , in such a case as this , since ( as we heard ) he holds that in case of such a breach as we have now , the pure church remains with the smaller stedfast number , and that the backsliders from truth and purity , tho the ●…reater number , yet really are the schismaticks . and ●…n this sense we are to understand him when he sayes that this separation as to worship , will not infer an absolut separation , and his allowing non-union , where there is not sufficient cause of separation , in the case of purer to be joyned with , and his admitting a partial separation , because of a partial corruption of ordinances ( peacable plea page . ) will much more plead for a total non-union in this our case ; and i dare appeal this informer if mr rutherfoords words ( peaceable plea page . ) doth not suite our case and express such a sense therof as we have explaind ; and if he would not have applyed that which follows unto our present prelatick party , had he seen our church in this posture and in her present circumstances , viz. we separat not from a true church or her lawfull pastors , when we separat from hirelings and idolshepherds , who will not go before us , and whether he would not have thought and called conformists so ? thus ( page . concl . . ) he tells us , we may separat from the worship when we separat not from the church . so that its evident , that in mr rutherfoords sense we separat not from the church of scotland , nor her worship , while withdrawing from curats , in attending the ministry of christs faithfull ambassadours . in the next place this informer presents to us these passages further in that peice mentioned , viz. ( page . ) [ the personal faults of others , are not sufficient ground for separation — that the disciples thought not the society unclean for judas sin , though they knew one of them had a devil . ] again ( page . ) [ it was not lawfull to separat from the pharisees preaching truth . ] ( page . ) [ the godly separated no●… from the church , when the altar of damascus was se●… up , things dedicat to idols , as lutheran images , are called idolatry , cor . . idolatry by participation , and the cup of devils , yet paul command●… not separation , and the table of the lord was there . ] i answer , this is already removed by what is said above , as to any conclusion for his cause , which thi●… loose disputer doth not so much as offer to draw ou●… upon these citations . . unless he prove the conforming party to be the true church of scotland , to which in this case we are obliged to adhere , or . if we can prove , that according to our churches reformation , presbyterian ministers and professors are the true organick church of scotland , though the persecute smaller number ( which according to mr rutherfoord is very easy , for he sayes that in case of defection , truth as life recools to the smaller hidden part , ( due right page . ) in either case i say this will plead more appositly for adherence to presbyterian ministers and their assemblies . next , mr rutherfoords scope is to prove , that personal faults corrupt not the worship , which wee deny not , but as we have above cleared this falls utterly short of reaching his conclusion , as to the owning of curats , untill he first prove his forementioned suppositions , wherein he begs the question , and this principle or assertion of mr rutherfoord will plead more strongly for not disowning presbyterian ministers untill this informer prove his suppositions , and disprove ours in this debate . in a word , the impertinency of all his citations here appears in this , that there is no reason whereby he can ward of this argument its reaching adherence to presbyterian ministers , and inferring a conclusion of owning them , but it will either , first be retorted upon himself , or secondly , the universality of the argument , and the conclusion deduced there from , so limited , as utterly to irritat his design ; since he must acknowledge , that there may be a lawfull separation from a ministry and ordinances , altho not polluted by personal scandals . and therefore this principle in every case will not infer a separation to be unlawfull , far less a non union , and he must acknowledge that to argue the unlawfulness of a separation or non-union in every case , or meerly , from this ground [ that there is no pollution of ordinances by the personal faults of worshipers or administrators thereof ] is a gross petitio principii & ignoratio elenchi ; and which his case , supposeth many things which are to be proved , as . that conformists are this church . . that this practice of disowning them as now circumstantiat , is properly a sinfull separation . . that prelatists have the best right to officiat as ministers in this church . . that we have no other reasons for a non-union but this pretended pollution of ordinances , and that we stand obliged upon this supposition that the ordinances are not thus polluted , to joyn to them rather then presbyterian ministers . and since this principle will prove them all to be schismaticks who disowne presbyterian ministers in preaching the gospel , it will follow therefrom that our informer is in this pamphlet pleading for schism , or else he must so limit this position , as thereby his conclusion against us shall be utterly cut off as is said . fourthly , he presents unto us that passage ( page . ) where he shews [ that the godly in england tho separating from bishops and ceremonies did not separat from that church ; and approves their doing so , and in keeping communion therwith in unquestionable duties , the contrary whereof he charges upon these separatists against whom he reasoneth , telling us ibidem , that if a church be incorrigible in a wicked conversation , and yet retain the true faith , it s to be presumed that god hath some there to be saved , — that christ himself is where his ordinances are , and some union with him the head — that though a privat scandalous brother ought to be cast off , yet not an orthodox chuch . ] ans. . the presbyterians have all this to plead for pleoples adherence to them , untill this informer prove that the prelatick party are our nationall organick church , which will be ad kalendas graecas . . mr rutherfoord all along states his question as to separation , from a church so and so polluted . ergo he spaks not of a schismatick destroying innovating party , or a separation from them rather then a sound church contending against them , which would quite invert his scope and arguing , and the ground and hypothesis thereof . for i pose this man what if a party of acknowledged innovators cast out the true ministry , and should plead this passage of mr rutherfoords for their schism and the peoples adherence to them , sure he would charge them with begging the question , as we do consormists in this point , and would acknowledge that mr rutherfoord pleads nothing for them . fiftly , mr rutherfoord sayes ib idem [ we may separat from the lords supper where the bread is ador'd — and from baptism where the sign of the cross is — yet we are not to separat from the church . ] ans. we may hence collect that in mr rutherfoords principles . we are to separat from all contagious worship , tho not absolutly corrupt . . that this is no separation from the church while there is a purer church & ministry to be joyned with , and to which we were joynd . . that a fortiori a non-union unto , and disowning of a backsliding party , who are not our church , is warrantable because of their contagious corruptions , especially when ( as is said ) the opposition of that party to the true church is so virulent . mr rutherfoord tells us there , that we separat not from the church when we profess to hear the word , and allow the truth of doctrine , and do not presbyterian professors owne the true doctrine of our reformed church , while hearing and and adhering unto her faithfull pastors . beside , mr rutherfoord tells us , that there may be cause of non-union where there is not sufficient cause of separation , as paul separat not from the jews till they blasphemed , yet , saith he , there was no cause why people should joyn to that church before that time , since they had the cleaner to joyn with viz. that of the apostles — ergo in case of a true reformed church her being divided , and rent by a backsliding destroying party opposing her authority , union and purity , introducing innovations into her , contrary to her reformation and vows , and casting out her faithfull ministry who dare not comply with their wicked course , a non-union to them and adherence rather to that faithfull ministry contending against them , is no sinfull separation from the church , nor a separation at all by mr rutherfoords doctrine . sure the presbyterian party are in our principles the cleanest church , to whom therefore mr rutherfoords allows to adhere . ( page . ) but here the informer presents us another passage in that same place to repell what is said , viz. that he asserts [ there is no just cause to leave a less clean church ( if true ) and to go to a purer , though one who is a member of no church may joyn to that which he conceives purest . ] ans. this makes as little for him as any of the rest , for . he is still speaking of a church , thus intirely less pure , in comparison of a more pure . but blessed be god their prelatick impurity , has not infected all our church , their being of ministers & professors who adhere to the truth . this man will not say that this will plead for a peoples adherence to a party of schismatick backsliders intruding upon a pure church , introducing innovations into her , and ejecting her faithfull ministry as conformists are now doing ; which will be yet more convincingly clear , if we consider . that mr rutherfoord layes much weight upon this , that a man is already a member of that church which is less pure , but we cannot be said to be hactenus members of , and on this ground under a prior obligation of adherence unto , a party of innovators and backsliders , who are destroying and ruining the pure church , but in this case our prior obligation is in order to adherence to that pure church and her faithfull ministry , thus opposed as is said . but now at last our informer who hath been hitherto silent as to any inference from his citations , drawes out a general conclusion from them , that in mr rutherfoords iudgment and the english divines , neither the personal faults of ministers , nor real faults about the worship ( much less supposed only ) will warrand a separation , which when admitted lifts not his cause one hair breadth off the dust , as is clear from what is said ; since he hath proved none of these three , either . that they are the church of scotland to which we are bound to adhere according to the tenour and principles of our reformation , nor . that this practice of disowning them in this our case , is a sinfull separation . or . that we disowne then meerly for personal scandals , or some corruption in worship . whereas we have proved that abstracting from both these , we have ground of disowning them as schismatick innovators destroying this church ; and himself must grant that there may be a non-union unto , yea a separation from a party ground lesly assuming the name of a church , though neither their personal faults do pollute the worship , nor the worship it self be simpliciter disowned , or else he must yeeld the cause when this is pleaded in behalf of presbyterian ministers , and for not separating from them : since it is upon this ground , that all along he pleads for people's disowning them , though he dare not say that the ordinances are polluted by their supposed scandals . after this our informer exhorts his doubter , to try all things — and not to be ashamed to retract what is amiss , as augustin wrote books of retractions and ierom exhorted ruffinus not to be ashamed to confess an error . ans. i think indeed , we are to search all things by the rule of the word , and had he with a single heart and an eye to the god of truth , searched better , he had not obtruded upon gods people ( in defence of so bad a cause ) such insignificant arguments for demonstrations . but why exhorted he not his doubter to hold fast what is good , as well as to try all things ? it is not fit to be ever learning , and fixe in nothing . and no doubt this latter part of that scripture precept , justifies our opposing their innovations . but he pleads for retractions , and it s no wonder to see men who have justified the casting aside such solemn oaths and vows unto god , plead for retractions . but if he and his party retract not such monstrous retractions ( the very naming whereof would have made augustin and jerom astonished ) the wo threatned against perjury , backsliding , & breach of covenant is very near them . his concluding prayer that god bless us with truth and peace , is good , and heartily accorded , and surely when our jerusalem shall have this spiritual prosperity , peace , and truth ( which this man pretends to pray for ) within her walls , prelats and their wofull train and corrupt principles , which have made such sad breaches in her walls , will be without them . and the prosperity of such as love her , will ruine her enemies . his doubters resolution [ to hold fast what is good upon the proof of all things ] makes up his lame advice . and having thus fortifyd the knowledge of the serious doubter in that which this man hath been misinforming him about , and antidoted this poyson , we pray that all the sincere enquirers for truth , may hold it fast against the times errors and defection . the character of schism presented to us at the close of the pamphlet , is verifyed in the party he pleads for : since their proud usurpation of the name and authority of this church , after they have thus rent and separat from her , demonstrats this their schism to be superbiaeproles . and in their taking up such grosse unheard of principles anent oaths , anent magistracy &c. to maintain and uphold this usurping hierarchy , they are like to fall under that other branch of the character of schism , that male perseverando fit haeresis . and because of the corruptions which it is like to be more & more productive of , it may very probably become also mater haereseos . the lord awake for judgement , and send a plentifull rain to water his in heritance , and revive his work in the admist of the years , and make his face to shine upon his sanctuary in these lands , which is disolat , for his names sake . chap. vi. animadversions upon the preface , and title page . haveing thus examined what this new casuist hath offered in these dialogues , we shall here subjoyn some animadversions upon the preface prefixt to this pamplet ( . ) his profest design is to let people see the sin and unwarrantableness of separation as the epidimicall desease of the time . ans. i think indeed it is so . and upon whose side this separation lyes , and who hath brought in this flood as he calls it , not since but i hope may be now no doubt to the impartiall discerner . it s no strange thing to see men charge upon others , that whereof themselves are so eminently guilty , papists call themselves the only catholicks and charge protestant churches with separation , just as this man and his innovating party deal with us , they only must be the church of scotland , and we the schismaticks , though not many years agoe it would have been thought ( i beleeve by many of these men themselves ) as strange a●…e absurditie and paradox , to term such a party owning such principles and practices as they now doe , the church of scotland , as to affirm that nihil was aliquid , non ens , ens , or that zenith was in the situation and place of nadir : such ane intoxicating thing is backsliding and sinfull self love . . he praises magistrats in the bounds where he is , whose authority together with his mightie convictions ( forsooth ) brought back people who went once to hear presbyterian ministers out of noveltie . ans , ●…s no small peice of our sin and desolation that the magistrats sword given him for protection of the lords faithfull ambassadours in following theire duty , according to there solemn vowes to god , should be improven in such a sinfull opposition to them . what peace and order in this church hath attended their monstrous perperjurious backsliding , were years experience may discover especiallie to those who have seen and known the beautifull order of our first glorious ●…temple , the verie rubbish , whereof is yet refreshfull in any remains of a faithfull ministrie that is left . . against his modest reluctancie ( forsoo●…h ) some of authoritie and learning among his party thought it fitt that these his dialogues should see the light , because schismatick principles and practices are not laid aside but carried on and this informer thou ht it a mater of conscience to discover to such as are willing to be informed , how unwarrarantable such cours●…s are , if scripure and even the doct ine of presbyterians may be admited to judge . ans. how he hath fastned this charge of schismatick principles and practices upon presbyterian ministers and professors , i leave it to the impartiall to judge from what is here replyed . and how far any thing which he hath affered either from scripture , or the principles of presbyterians , is from reaching the conclusion which he aims at in these trifling dialogues ; which all who are conscientious are ( we hope ) shy this rejoynder , and a respect to truth and dutie , sufficiently antidoted against , and the learned as well as conscientious may wonder at such prodigiously bold ignorance . . he wonders that so many of good note and not of the comons only are drinking in the principles of brounists , which have been zealously disputed against by old nonconformists . ans. how h●… hath made good this charge i refer it to the persusall of what is here replyed , and how far the pleadings of these non-conformists whom he mentions are from helping his cause . i must here add , that its astoninishing to find this man pretending a principle of conscience for this undertaking , when his conscience could not but tell him , that both upon the poynt of episcopacie , the covenants , and separation also , he might have found all and more then he hath said fully answered , and that he pitifully snakes away from our arguments & dar not propose them in there genuin strength . nay he doth not so much as offer fairly to state the question in any of these three great points which he pretends to inform us about , but confusedly shuffles them up for his own advantadge . and upon the point of the covenant obligation , he poorly followes the arguments of the seasonable case , and some hints from the surveyer without so much as offring any return unto what the apologist hath long since repelyd unto them . if this was conscientious dealing let any judge ? and yet he is not ashamed to tell the world , that because episcopacie and the covenants are by people made the great grounds of separating , therefore he premised his two dialogues concerning episcopacie and the covenants , to shew what a sandy ground they are for separation , if prelacie be found at least lawfull , and the covenants in evry case not obligatorie , whereas he hath offered nothing either to prove prelacie lawful , or the covenant not obligatorie , but what is by severall of the godly learned abundantly answered and fully bafled , sevrall of which ( viz. the apollogist , and jus divinum ministery anglican , he seems to have had before him in writeing these dialogues , and yet nather doth he touch the answers of the apologist to his arguments anent the covenant , nor dar he scan the pungent arguments of the london ministers against prelacie , and likwise there answers to sevrall things which he has offered for it , and particularly there learned appendix in the poynt of antiquitie , which cuts the sinnews of all his tedious legend of testimonies , he durst not medle with . beside it wold seem he hath seen smectymnus upon this subject , whose learned confutation of the episcopall plea as well from scripture as antiquity he passes over sicco pede . and as for erastian prelacie , he offers not a jot indefence of it , though his conscience could tell him that this is one main poynt of our plea against him . so that suppose episcopacie were in its self found lawfull , as he sayes , yet if erastian episcopacie be found unlawfull , his cause and pleading is lame and lost . after this he would amuse his reader with a testimonie of zanchie and another of blondell which parts the hoofs of his page first as for zanchie he cites a passage of his obser : in suam ipsius confessionem cap. . aphor : . . wherein he saves first his faith is simply built upon the word of god , next in some measure upon the commun consent of the antient catholick church , and that he beleeves what has been defyned by holy fathers gathered together in the name of the lord — citra ullam scripturae contradictionem that these things are from the spirit of though not of the same authoritie with scripture , then he adds that nothing is more certain from counsells histories and writeings of the fathers then these orders of ministers of which he has been speaking to have been received into the church , with her intire consent , and what is he to condemn what the whole church has aproved . i answer , beside that he should have set doun these gradus ministrorum which zanchius speaks of , that his reader might have known what these degrees were , or whither they were prelatick degrees or not , which no doubt he would have done had he not found that this would have marred his intent , ( for which cause he doth not so much as offer to english any part of this or of the ensuing testimony ) we say , first , that any who knowes zanchies learning , and what the voice of the first and pure antiquity is , and how far from giving a testimony to the present diocesian , much less the erastian prelat , of whom none can without extrem impudence assert that zanchie is speaking , will esteem this perswasion [ that the prelacy now existant with us hath the universall consent of all histories councills and fathers ] to be as far from the thoughts of zanchie , as its necessary to prove his poynt . zanchise ayes his faith simply and mainly leans upon the word of god , and so whatever the word is found to condemn ( as we have proved it doth the present prelacie in many respects ) zanchie will make no bones to condemn it likwise , own it who will. the next passage he cites is of blondell ( apoll. pag. . ) who asserts that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs absolutly to the government of the church — and it s anext 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the maner & order of its government , which the church alwayes thought permitted to her arbitrement ; nather must we think every thing unlawful which humane custom of professors hath brought into the use of divine things — that in such things christian prudence must act its part , that no church must be drawen into ane example , that from the generall precept 〈◊〉 cor. : ▪ the church hath full power to follow what is more decent and commodious . ans. . we have before cleard that with blondell their diocesian prelat stands absolutly condemned in scripture , and in his principles is diametrally opposit to the divine scripture bishop , which evidently concludes his condemning the present episcopacie with sole power of ordination and jurisdiction , — much more the erastian prelat , altering fundamentally the government it self , which he dar not say that blondell ever dreamed of . so that though we should grant because of this testimonie , that blondell will befound to admitt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and constant moderator , which its well knowen is the outmost length he goes , and that the churches example and practice here anent may be variable , it falls utterly short of reaching the lest patrociny to his cause . . he cites cor . . anent alterable circumstances of order and decency , about which the churches exercise of christian prudence is convérsant , so that he must understand what he pleads for to be of that nature , but we have shewed upon the first dialogue how far its contrary to scripture & reason to include a diocesian bishop or arch bishop within the compass of decencie and order there commanded , since decencie and order points only at circumstances of actions already commanded and circumstances commun to civil and sacred things . and this according to the generall rules of the word , so that none can think blondell so sottish as to take in among these , the diocesian or erastian bishop and arch-bishop . . since the profest scope of blondells learned appology is to plead for sententia hieronomi — which is that in apostolick times communi concilio presbyterorum ecelesiae gubernabantur , surely whatever blondell may admitt as to the churches libertie in relation to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet the admission of the diocesian prelate with sole power of ordination and jurisdiction ( which this man pleads for ) and much more the erastian prelate , would evert both his hypothesis and scope . again , he dare not deny that with blondell the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ministeriall scripturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or presbyterat , so that what he calls the modus rei cannot in its self , ( and consequently in blondells meaning ) be supposed such a modus rei as destroyes the thing it self , & the subject which it affects , as certainly by the diocesian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much more the erastian , doth the very substantialls of presbyters divine power , which this learned author is in that piece pleading for . and in a word i dare pose this informer , whither blondell would not have thought a national churches liberty in this point of custome or alterable circumstances of decencie and order ( even tho we should grant that he puts episcopacy among these ) is tyed up and restrained , by sacred solemn oaths and vowes universally taken on against the same ; so that his cause is never a whit bettered by these blind testimonies which ( as is said ) he he durst not translate , as he professeth to doe in the rest of his citations , for the advantage of the unlearned . the assertion after subjovned by him viz. that the unlawfulness of episcopacie was questioned by none of the ancients except aerius , and rarely by any of the modern except some of our british divines , that antient and modern divines think that prelacie was the primitive government left by the apostles ] we have proved to be a manifest untruth . specially when applyed to the prelacy existant with us ; and that it is the consentient judgment of the far greatest part , both of ancient and modern that there is no difference jure divino betwixt a bishop and presbyter . and that our prelats now in scotland are as far different from the antient bishops as east from west , so that no patrocinie can be drawen from the one to the other . that blondell professes to vindicat jerom from that which he calls aerianism , who will believe , taking aerius opinion to be for the premised identitie of bishop and presbyter ; since we have made it appear by testimonies of the learned , that both greek and latine fathers held this same opinion with aerius . how he hath proved episcopacie [ to be the government which hath best warrand in the word , and hath continued without interruption for many years ] we refer it to the reader to judge by what is above replyed , wherein we have made it appear , that as his pretended scripture proofs for prelacy , and his answers to our arguments against it , are most frivolous , so none of his pretended testimonies from antiquitie doe reach his conclusion , nor any shadow of a patrocinie for our present prelat now established , whom we have fully disproved from scripture , both in his diocesian and erastian mould . what poor shaddowes for proofs doth this man grasp at blondell thought the scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawful , and its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good order . ergo , he pleaded for the diocesian bishop with sole power of ordination and jurisdiction , and a bishop deriving all his power from the civil magistrat as immediatly subject unto him , which is a very antilogical proof and a meer rop of sand . lastly he mainly commends to his reader this dialogue anent separation [ wherein he sayes all the reasons brought for it are propounded and answered without passion which doth but alienat the minds . ans. how poorly this man hath answered the true grounds of disowning conformists , or rather past them over , and how pityfully he all along begs the question in supposing what he hath to prove , we hope is made sufficiently appear to the judicious and impartiall . as for passion , its true there is less of this in his pamphlet then in some other of this stamp which his fellowes have flung out among the people , yet he hath his signal flashes of it [ in iustifying dr burnets parallel of nonconformists with scribes and pharisees , and in calling them as great and causeless schismaticks as ever the church had in any age , nay in his grosse malitious reflecting upon the sufferings of poor innocents in this land , telling us under the covert of cyprians words [ that their in expiable sin of discord is not purged by their sufferings — that forsaking christs church , they cannot be martyres nor reign with him , ] which , with what a tincture of malice it presents its self , let any judge . his conferences he sayes do bring water to quenchour flames , but they bring rather fewel to the fire , and wood and hay to uphold babell . the rabbies whom he pleads for have kindled our flames , and the best way to quench them is to put these incendiaries to the door . next he cites the preface of the syntag. confess . edit . genev. [ wherin the church of scotland is commended for her unity as well as purity of doctrine , and then he cryes out o how have we lost our good name , and the staff of bonds is broken in the midst of us ] but he should have been so ingenuous as to have told us that we are in the preface of that syntagma commended for our reformed presbyterian discipline as the great bond and cement of our unity , and the guard of our pure doctrine , and who have broken this bond and sacred hedge i need not tell him , and what hath been the distress , confusion and desolation of our church since it was broken , every one now sees ; so that he might lament the loss of our good name upon this ground , and especially of our integrity where he a true son and watchmen of this church . the consequences of our sad divisions , through the violence and schismatick intrusion of abjured perjured prelats and their underlings have indeed hazarded the standing of christs kingdome among us according to that of mark . . and the biting & devouring wolves , the prelats for whom he pleads have hazarded the consuming of gods poor remnant gal. . . our churches dissolution & corruption , & were he as tender to prevent this , as to preserve there worldly peace and sinfull union , he would have seen prelacy to be the idol iealousie , the wedge driven by the popish artisans to divide and break this church , and as the true cause of all our breaches to be removed in order to healing . the popish invasion doth indeed plead for union of the true prorestant church and interest against them , and consequently to hold out and oppose such arrant upholders and promoters of that antichristian interest as prelats have first and last been found and never more then now , since popry hath never more prevaild then since they were established ( by the confession even of our rulers ) and that without control . while they are enflaming the powers to the out most height of rage against poor innocent nonconfomists , so that union with them who are at so palpable an union with rome is not the unity of the spirit which is to be keep in the bond of peace , and to be ownd by any that favour the protestant interest . the texts which he presents unto us upon the frontispeice of the pamphlet will be found to rebound a deadly blow upon his cause . for that ●…assage psal. . . . pray for the peace of ierusalem &c. we also pray for this peace , and in order to the obtaining of this suit , that the lord would make up the breaches in her walls , and remove the treacherous breakers thereof , who , we may say again and again that in this they have dealt very treacherously , but what peace with conformists while their whoordomsare so many . the next text is psal . . behold how good and pleasant a thing it is for brethren to duell together in unitie . it is so indeed and therefore woe unto them ( if they repent no●… ) who have broken this bond of holy brotherhood , have rent aarons garment , corrupted the covenant of levi , and do avowedly owne principles and wayes upon which hermons dew ( heavens blessing ) cannot be exspected . therefore this command of lovely union engadges to disjoyn our selves from them . for the next text mark . . a kingdome divided against its self cannot stand &c. we say , gods church hath stood amidst great divisions , is one and intire in it ●…f , and will at last be delivered from all divisions and offences ; and therefore upon the same ground we are to avoid prelatists who have caused them . for that of heb . . anent not forsaking the assemblies , we blesse the lord that such as are sorroufull for our churches true assemblies , and to whom this man and his fellowes reproaches thereof are a burthen , have had the assemblies of christs ambassadours to attend , and that the great master of assemblies hath not wholly left them , but hath covered a table in the wildernes in this our churches fli●…ht unto it , to these who with perill of their life are seeking their soul food because of the sword of the wildernesse , drawen out by assemblies of schismatick destroying intruders , from whom we must depart , and who have persecut us away for adherance to our sworn reformation and covenant with god , which they have dissound . the sentence next subjoyned viz opinionum varietas & opinantium unitas non sunt asustata , doth highly reflect upon himself , and the party he pleads for , who doe persecut with fire and sword all who differ in judgement from them in these things which they aknowledge but tricae & maters indifferent , so that in this they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for us , we are chased out from them , and can be admitted to no union with them except we unit in there sin , which throw grace we are fixtly resolved against . his design [ to quiet peoples minds , and setle them in more peace and unitie ] is of it self to good to be presented as a porch here to such a shattered pasquill , and to be pretended to so bad a cause & in this place may be not unsuitably assimilated to solomons ring of gold in a swines snout . no doubt solid peace and unitie is only to be found in gods way , in keeping his covenant and owning his messengers of peace ( whose feet have been beautiful even on these reproached mountains & other places where gods people assembled , since they have his call and seal to preach the gospell ) and not in following the foxes in a way of perjurie and breach of covenant as this pamphleter would perswad . finis . curteous reader . there being several considarable typographicall erroures in the first part especially , thou art desired ere thou readest , or in the reading to amend with thy pen these ensuing , or such like as will occurr unto the in the perusal . first part. pag. . l. . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. . l. . r. inequality . p. . l. . r. chides . p. . l. . r. juridical . l. . r. high . p. . l. . r. pastors . l. . r. dogmatick . l. . r. juridical . pag. . for [ as the foundation of ] r. influencing . p. . l. . r. this . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. posessed . p. . l. . r. he . p. . l. . r. qualifications . p. . l. . r. hath . p. . l. . r. tell . l. . r. the. p. . l. . r. with . p. . l. . r. none . p. . l. . r. up . l. . r. these . p. . l. . r. unto . p. . l. . r. power . p. . l. . r. there . p. . l. . r. it . p. . l. . r. worn . p. . l. . r. bring . p. . l. . r. he . p. . p. . l. . r. rom. . p. . l. . r. gravari . l. . r. politicorum . chap. . tit. l. . add . in . p. . l. . r. wearing . l. . add . a. l. ult . r. not . p. . l. . r. oecononemy . l. ult . add . shewes . p. . l. . r. simply l. . r. to . p. . l. . r. be . p. . l. . add . is . p. . l. . r. subject . l. . r. of dominion . p. . l. . r. informes . p. . l. . r. negatively . p. . l. . r. this . p. . l. ult . r. the. p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . p. . l. . -l . . r. can . p. . l. . r. in . p. . l. . dele . is . p. . l. . r. he . p. . l. . add . is . p. . l. for . [ the corinthians ] r. churches . p. . l. . dele , [ as we may after shew ] . l. penult . r. officers and offices . p. . l. . r. can . p. . l. . add , his . p. . l. . r. thus . l. . add . no. p. . l. . ad●… according to the series of his reasoning . no. p . l. . r. this . l. . r. inferiour . p. . l. . r. this . p. . l. . r. christian. p. . l. . r. to gather . l. ●… . dele ry . p. . l. . r. been . p. . l. . r. spurious . p. . l. . r. commanded . l. . r. presbytry . p. . l. . supple . in the proper scriptural senc . l. . r. grad . p. . l. . dele . had ane office next to that of apostles and doctours . p. . l. . r. his . p. . l. . r. for . p. . l. . r. supple . taking it in ane authoritative juridical senc . p. . l. penult . r. pray . p. . l. . dele , apostolik and. p. . l. . r. circle stil. p. . l. . r. with . l. ult . r. ceremonial . ibid. r. part . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. dele . ane . p. . l. . r exemplify . p. . l. . r. prov. . p. . l. . r labourers . l. ult . add . wee . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . r. ubi . p. . l , . for , even , r. except . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . ar. it self . p. . l. . r. and pride . l. penult . add , in . p. . l. ult . r. true . p. . l. . r. profligat . p. . l. . r. interval , the , l. . r. nothing . p. . l. . r. bold . p. . p. . l. . r. what . p. . l. . dele message , or . l. . add . in . p. . l. , p. suppositia . l. , r. suppositious . l. ult . what . p. , l. . r. till . . l. . r. consuetudo . p. . l. . r. for . . p. . l. . through the. p. . l. . r. distributively . . l. , dele , by . l. . add , is . p. . l. . r. or . p. . l. , add , the. l. . r. opposed . p. . l. . r. of . p. , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . , l. , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. deligatur plebe p. , l. . r. ligandi . l. ult . in . p. . . r. ●…rum . p. , l. . r. fit segregatus . l. . r. set aside or cesured . p. , l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. , l. . r. lowly . p , . l. . r. unalterablenes . l. , r. harmonious p. , l. . r. commune p. . l. . r. name . p. . l. . r. office . ibid. r. none . l. , r. us . p. . l. . r. . l. . supple , and besides . l. , r. this . ibid. supple , which is p. . l. . r. forgat . . r. for . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . dele , as to soom acts . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . part. pag . l. . supple . both . p. . l. . supple , anno . and . p. . l. . r. . p. . l. . r. this p. . l. . r. then l. . r. cannot . p. . l. . r. commissaries p. . l. . dele . me . p. . l. . r. consonant . p. . l. . r. diaeceseos . l. . supple . the. part. . pag. . l. . r. our . l. . r. or . p. . l. . r. declared p. . l. . supple . and are . p. . l. . r. doe . p. , l. , supple . ane . p. , l. . r. and. p. , l. , r. of . p. , l. , supple . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. , l. , r. motion . p. , l. , r : fourth . p. , l. , r. constitution . p. , l. , supple comparing this with what he pleads from the instance of solomons deposing abiathar . p. , l. . r. by . p. , l. . r. obligations . p. , l , , r. intrusion . p. , l. , add . therof . p. , l. , r chousing . p. , l. , r. petitio . p. , l. , r. they . p. , l. , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. , l ult . r. sabinus . p. , l. , r. the p. , l. penult r. relation , p. , l. , r. no bishop . p. , l. . r. priest. l. ; dele . hearing of . p. , dele . and attending their ministry as such . p. , l. , adde , graceless men . p. , l. , dele . of . p. , l. , r. ofl . , r scruple . p. , l. , r. supremacy . p. , l. , r. inquies . p. , l. ult . r. calceorum . p. , l. , r. another , p. , l. , r. authority . l. penult . r. our . p. , l. , add . this . p. , l. , r. presbyterian . p. , l. , r. they . p. , l. , r. for , or , r. againe , p. , l. r , adde , especially . p. , l. , r. which notwithstanding is . , l. , r. magistrats : p. , l. . r. a purer church . p. , l. , r. and which doth . p. , l. , r. thousandes . l. , r. this . p. , l. . r. more then . l. , r. offered . p , l. , r. smectymnuus . p. p , , l. , r. the holy spirit , dele of ibid. p. pe - command . p. . l. . after ambition , r. the text being most expresse in it , that the inequality which they were striveing about , included a dominion and primacie . p. . l. . after [ touched ] adde , since our lord was now exerciseing , an absolute supremacie over his church , how then ( i pray ) will this argument taken from his example , suite his scope & purpose of dischargeing a supremacie . p. . l. . . r. thus , did not christ discharge ane inequality , in dischargeing a primacie ; an inequality of the highest pitch . p. : l. ult : r. seeming to make . p. . l. ult . after [ power ] adde ( to use his way of speaking ) p : . l : : r. and neither despotick nor princely . p. . l. : . r. that church-officers are of superiour or inferiour orders or kinds . p. . l : . r. a preaching presbyter or pastor . l. , . r. such presbyters have the scriptural episcopal authority . p , . l. , r. superiour and inferiour kindes or orders . p. . l. , r. after [ church rulers ] adde , we , all know how prelatists and the popish church apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or clerus . l. . after [ denomination ] adde , considered in its true extent & import , p. . l. . r. to the highest ordinary office bearers , intrusted with the power of the keys , l. , r. whatever power of order or jurisdiction , the scripture bishop can lay claime unto . p. , l. . r. the scripture episcopal power , l. : r. all this episcopal authority . l. , r. elders or bishops in a perfect parity , and in common , so , l. ult . after [ flocks ] . p. . l. . after , [ presbyters ] adde , when applyed ( as is said ) to the highest ordinary officers entrusted with the power of the keyes , l : , r. preaching presbyters or pastors . so l. , l. . after [ elder ] adde ( he must understand the preaching elder or pastor if he speak to the point . ) l. ult . and pag. . l. . r. when god is pointing out thereby the highest ordinary officer intrusted with the word and doctrine . l. . r. preaching presbyter , l. , r. preaching elders . l. . r. this highest ordinary standing officer often mentioned , p. . l. . r. when the word [ bishop ] is applyed to the highest ordinary church officer entrusted with the power of the keyes . l. . r. preaching elder or presbyter , l. . r. the same highest ordinary officer . l. . r. preaching presbyter , so p. . l. , and . and . so p. , l. , & . p. . l. , r. preaching presbyters or pastors . so , l. ult . and p. . l. , & , . so p. , l. , and . l. . r. that the pastoral office admitts of different orders , p. , l. . r. preaching presbyters . so. p. , l. . , and . so also , p. . l. . p. , l. , r. such different orders of church officers , l. . r. different orders , p. . l. . r. his fancied ecclesiastick officers specifically different . p. , l. , r. of a superiour order and function , l. , r. of the same function . l. , r. several functions , l. , r. different functions . p. , l. . r. as appearing to the informer episcopal like . p. . l. . r. thus ( or of the scripture sense imbraced by our divines , viz. for the apostles extraordinary unfixt assistants in their ministry . so calvin on the place . bucan , loc . . de minist . , muscuius , loc . de minist . verb. pag. . &c. and the latter part of his answer seems to admitt this ) l : . r. ( which the informer will easily grant is not that strict proper sense of the evangelist , supposed either in his doubters objection or his answer . ) p. . l. , , . r. thus , in the scripture proper sense , but those that preach the gospel in that extraordinary way above exprest , for , as for those that wrote the gospel , the informer will not say they are intended here , and although such may be in part called evangelists upon this ground , as marke , & luk , sensu augustiore , as bucan expresseth it , ubi supra , yet this is not acknowledged to be the proper and adequate ●…round of this office and denomination , as contradistinguished in scripture from apostles , two apostles themselves , matthew and iohn , being such evangelists , p. , l. , . r. so that he doth in these words clearly plead &c. l. ult unto p. . l : . after [ among them ] adde , if we consider the intire series of his reasoning , not only from christs primacy and supremacy as exemplified in the aposties ( whatever he doth inconsistently here adde , as to the division of this princehood among them , since thus the apostle john was sole primate , over the church when the rest were gone ) but also from the morall standing authority of the jewish p●…hood , and such a single supremacy of the high-priest which he denyes to be typicall , but of constant use in government , and his express asserting th●… equality of the same ministry , may admit of inequality ( consequently principality , or primacy as he expresseth it ) in government . thus he [ de divers . grad . ●…p . . pag. . ] l. . r. had in a prefect parity and in common ; so pag. . l . p. . l. . after elder , adde , takeing it in an authoritative juridical sense , as competent to church officers . p , . l. . after accuse , adde , taken generally and in its full latitude . p. . l. . after properly , adde , and immediatly intrusted to them . p. . l. . r. will the informer deny that in his sense , or of these divines , these precepts , tim. : . and tim. . . joyned with the promise mentioned , will not reach , and include every peice of the apostolick and evangelistick office respective , p : . l. . r. is not that which simply and absolutely in it self considered they hold to have the force of a rule , p. . line . r. different offices and functions , : r. before ephesus crete and other churches were settled in their organick being and their ordinary and inferour elders . p. . l. . r. is mentioned in such ane act of solemn blessing , thus circumstantiate both as to its subject and object as this . p. . ( misprinted . ) r. from the first scripture bishops or preaching presbyters , p. . l. , . r. that this episcopal power over presbyters , though farre from the diocesian bishops power was not till the year . p. . l. . r. aaron himself [ mediatly at least and upon the matter . ] p. l. . r. hanmer p. . l , . r and expound thy scriptures which custome hath not known &c. disowning thus all customary or traditionall innovations . p. . l. . r. from mark the presbyters , l. . r. speaking of this custome he excludes him . p. . l. , r. thus , to the presbyters election as their act simply , but would have plainely asserted that it was by mark 's appointment : the simple observing of this practice or custome , & observing it by his appointment , being quize distinct things ; beside that we shall after shew , that jerom never intended to assert any such thing . p. . l. . r. the church in this nation . p. . l. . r. common counsell , or in a joint parity and equality , so , l. ●… . ibi●…m after . figure , r. if in jerom's sense the apostles &c p. . l. . r. preaching presbyters . from , l. : to . r. thus , can he make it appear that the schisme in corinth ( from which he drawes the change in jeroms sense ) was anterior to his proofs from . pet. . and acts. . much more his proof from john , for the divine warrand of this intire parity and common joynt government of presbyters , or that this schisme was not attended with such absence of the apostle , as he supposes did influence this new episcopall government in jeroms sense . p. . l. . after the word [ nature ] adde , besides that the passage it self , will never prove either marks practice or appointment in relation to this supposed bishop as is said , p. ●… . l. . r. upon the ground of this first evasion and glosse , l. r , which in the two collated passages of jerome , l. . r. that the apostles in jeroms sense did , l , . r. by common counsel , or in a compleat parity , ( thus also . p. , l. ) p. . l. , r. preaching presbyters , p. , l. , , to , after [ jerome speaks of ] r. thus . so that this schisme was bred while there was no presbyterian parity to breed it . he tells us , that in jeroms sense the corinth schisme gave a rise to this change , while paul was present in spirit and governing them episcopally ( for he will not say that he let go his reighns of government upon every personal absence ) and therefore it took its original according to his pleading from the apostolick episcopacie . p. , from l. , to p. , r. he makes him reflect upon christs immediate commands and institutions in point of government , whereof severals can be produced in the evangelick history , as if they were not only altered , but stated in-opposition to the apostles institutions and practice therein . for jerom doth thus clearly oppose to one another , the dispositio divina , and ecclesiae usus or custome in this passage , as two contrary and inconsistent things , thus he also reflects upon christs institutions as at first practised by the apostles before this change . p. . l. . r. no such delegation . p. . l. . r. the present prince-like power of our prelates , as diocesian b. farre less their erastian usurpations . p. , l. , , &c. r. the ancient bishops were not all sett over whole provinces , but city by city for the most part ( yea several cities had more ) who certainly were not bishops in that sense , wherein we heard theodoret and oecomen●…us denyes a multiplicity of bishops in one city , which also proves a great variety in the moold and denomination of bishops spoken of by the fathers . p. . l. , r. sett aside , separat , and suspended , so , p. , l. , p. , l. , r. a preaching presbyter or pastor . l. , r. sect. i●… . p. . l. . must begin thus . besides , what can he inferre from calvin's assertion of the precedency of one at that tyme ? had not paul &c. p. , the parenthesis l. , , . r. thus ( no lesse foolishly then maliciously here improven by durel , no friend to his principles . ) p. , the penult line must be contiguous with the preceeding , and run thus , besids that this treatise intituled &c. p. , l. , and l. , of pag. are to be joyned as contiguous , p. . l. . after [ government , ] adde , and received and submitted to our churches pure constitution in point of doctrine and worship , p. , l. , r. which as early crept into the church , as the prelacy he pleads for yea much more early . p. , l. , , , r : thus ; nor hath the informer proved that this proestos , cast in the moold of the present episcopacie which he pleads for , was allowed of blondel , since he holds it to be cross to the divine pattern , and from scripture disputes against it . p. , l. , r. from the tymes of the apostles , and appointed by them . p. , from , l. , to l. r. thus : presented under an episcopal notion to eusebius , and the power of bishops which then had obtained , whom he too credulously following in his character and accounts of them , and ( as irenaeus also doth ) calling them bishops in the catalogues , might deceive others in nameing them , so , p. , from , l. , to , read , what ever impression of them irenaeus might be supposed to have upon the ground of his expressions of them , or might thereby beget in others , because of the language and custome of their time , yet &c. from l. , to , r. the nature , and state of these church-officers , whom termeing [ bishops ] they were supposed to be such as had then obtained , l. , to . r. thus ; in that irenaeus calls them [ presbyters ] according to the promiscuous use of the names bishop and presbyter in his tyme , they prove that these expressions of them which seem to savour of an episcopal notion , or what impression he might have , or others take from him , was a mistake : since according to the scripture language &c. l. , to , r. that what impression irenaeus might possibly have of the first moderators , or what episcopal notion eusebius might present them under , upon his credulous reports taken up upon trust ( as he sayes himself ) from his forefathers , were a mistake : and this because the persones , whom they thus represented , and of whom they meaned and speake , were upon thematter meer presbyters . p. , l. , r. next , if the informer will strain these words to plead for his hierarchie even in the apostles tyme , and will affirme that bucer &c. l. , r. he must needs grant that bucer was obleidged to take notice &c. l. , r. els there will be no consistencie in the words , if bucer reckon &c. p. , l. , , r. but as the informer will finde it hard to prove thisdistinction of the schools to be as ancient as these fathers , so though it were granted that it was , it is certain that what gradual difference they admitt betwixt the bishop and presbyter , they found it &c. p. , l. , r. collected by one under the name of clemens . d . part. p. , l. r , r : haveing no tincture of prelacie , but intirely presbyterial in its mold & members , according to the then degrees and state of our reformation . p. , l. . after [ seasonable case ] r. ( and himself in objecting the same afterward , p. . ) p , l. , r. in their nature , and originally flowes from the pope , p. , l. , after [ government ] adde , whatever defection or liberty of glossing any of them might fall into or plead for . p. , l. penult . read . prael . , parag . . p. , l. , r. of all oaths of this nature . p. , l. , , , r. not to detain the informer in tasking him to prove that this statute as not being judicial , but moral , doth belong unto the christian church : l. , , r. this divine frame of presbyterian government , which both as to its courts and officers , comprehends the substantials of government : p. , l. , r. prael . , parag . , , l. , r. prael . , parag. : p. , l. , r. but such cannot be the inf●…rmers meaning in this place , nor will his moold of arguing admitt thereof : p. , l. r . a matter not only of it self indifferent , but a domestick and private concerne l. . after [ gratis dicta ] r. besides , upon the supposal that the matter of both oaths is alike or equal , and that the matter of the covenant is indifferent , the parallel will not hold as to a dispensation with the matter of the one and the other . p. , l. , after [ obligation ] adde , for whither we conclude the lawfulness of the matter of this oath , from its conform 〈◊〉 to the divine positive law , or from the overuling of this positive precept in this case by a superiour moral command , all is one as to our defence and argument for the covenant from this text , p. , l. , r. the informer hath not reconc led this either with the command or with the promise &c. p. . l. ; , , r. sure in his opinion their offer of a league , if strangers , admitted a demurr , and if canaanites their offering to admitt of terms of peace might have stopt this question , even though inhabitants of canaan &c. l. , r. so their first offer was a ground of peace , if strangers , l. , r. especially these continued demurrs and renewed interrogatures recorded in this contexture are considerable , if we consider what is observed by learned interpreters from v. . that they sought peace , &c. l. , and when . r. for when . par. . . p. , l , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. , l. , r. presbyterian government and the establisht reformation of this church , p. , l. , r. the work of the reformation then establisht , p. , l. . for , pamphlet r. dialogue : p. , l. ult . r. and such things as upon our , and the scripture grounds ( which the informer cannot disprove ) do immediatly in a moral sense dispose &c : p : , l : , r : ( besides that as to the maine of this character , they are all such as we have cleared ) he makes &c : p : , l : , r : which even as to the apostle himself , was solemnly sealed , confirmed and commended to the gentile church : p. , l. , r. extending hands , and that not only among the people , but also in commitiis &c. p. , l. , r. independents and us in this point of a ministerial call . p. , l. ▪ r. that this electiv suffrage strictly taken or ju●…dicially , may be pleaded for as belonging to them . p. , l. , , &c. r : thus : and as that which is proper to some part of this organick body ( the church ) may in a general sense be said to be the due right of the church it self : in like manner , i may this call and election be said to be the right of the wholl congregation , as including the body of the people and the eldership , the juridical decisive suffrage belonging to the eldership , and the consentient to the rest of the people , as is said . p. , l : , r. they are abjured , p. , l : , , r. againe , 't is obedience that is enjoyned , which is more general and extensive then hearing them as ecclesiastick officers , and will not necessarily include it , l. , , r. sitting in moses chaire who was king in jesurum , appears distinct from sitting in aarons priestly chaire , p. , l. , . r. hence the concession [ that they were to be heard ] will not bear a conclusion of hearing curats , in this our case . for . ( here adde what is under the second head ) then proceed thus , next , say they were to be heard as ecclesiastick teachers , the cases are very different &c. then proceed to , , , . head . p. , l. , r. teach and expone in the sense and extent he pleads for , which he hath not &c. p. . l. . . depending as to their ordination , p. . l. , r. did the ministerial acts of our reformers now mentioned flow &c. p. , l. . r. did owe the validitie of their baptisme , &c. p. . l. . after [ defection ] adde , and deeper staine of more and more practical acknowledgements thereof , as to the designe and endeavours of the law-makers , p. , l. . r. since in this his first reply , taken from their obedience to the rulers , he touches neither the antececedent nor consequent &c. l. , , &c. r. thus , since he acknowledges separation from the government to be schisme , sure our counter charge stands good against him , that the first separation lies at his door , it being made good that presbyterian government is both the scripture church government , and also the reformed established government of this church , & this retorted charge , neither he nor any of his party are able to disprove . for &c. p. . l. . r. absolute unavoidable condition : p. , l. : r. that are very necessary , but allures him rather by love and tender forbearance : p. , l. . r. — sed licentia , quod temeritatis ; & superbiae & stultitiae ( in margine arrogantiae ) majoris videbatur . p. , l. , r. but i say not ( sayth he ) the i dolothyt &c. p. . l. , r. thus , at that tyme this came to pass through their weakness , &c. p. , l. . r. that in these things he will rather cede from his liberty ( or intermit its exercise ) then offend &c. p. . l. , r. no more indifferent , but duty , p. , l. , r. takeing this phrase in a moral sense , and in the scripture acceptation . p , , l. , , after [ ministry ] adde , and did necessarily suppose the same : p : . l. penult . r. ergo. by his magistratical power , he did properly and immediatly silence and depose him , and the civil magistrate may thus immediatly and formally by his magistratical power restraine the exercise of the ministrie . p. ●… , l. . r. that he can by his magistratical power and by elicit acts immediatly restrain ministerial duties , or that the magistrate hath ane immediate power over the exercise of the ministerial office , to discharge it at his pleasure . p. , l. , r. one anent whom an inquiry might be stated . praef. p. . l. . r. contention and hatred . p. . l. . r. come to bethel . p. . l. . r. after the firs●… anent view which i had of it . several such might possibly beyet glean●… up : if some passages of authors seem to●… generaly cited , or not translated ad verbum . the notoriety of the places themselves may excuse the first , and the condition of readers , to whom this is mainly addressed , may plead for the second . the pages here quoted are numbred according the printed method , but the true method exhibit in the index , will direct the reader aright . the history of the english and scotch presbytery wherein is discovered their designs and practices for the subversion of government in church and state / written in french, by an eminent divine of the reformed church, and now englished. historie des nouveaux presbytériens anglois et escossois. english basier, isaac, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing d estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the history of the english and scotch presbytery wherein is discovered their designs and practices for the subversion of government in church and state / written in french, by an eminent divine of the reformed church, and now englished. historie des nouveaux presbytériens anglois et escossois. english basier, isaac, - . du moulin, peter, - . bramhall, john, - . playford, matthew. the second edition, corrected and enlarged. [ ], p. [s.n.], villa franca : . attributed to isaac basier. cf. dnb and bibliothèque nat. cat. also attributed to pierre du moulin and john bramhall. cf. halkett & laing; wing also attributes to du moulin. translated by matthew playford. cf. halkett & laing. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of 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then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism -- early works to . church and state -- england -- early works to . church and state -- scotland -- early works to . church and state -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the history of the english & scotch presbytery . wherein is discovered their designs and practises for the subversion of government in church and state . written in french , by an eminent divine of the reformed church , and now englished . the second edition corrected and enlarged . epiphanius , lib. . haeres . ● . quod hominum genus ad ecclesiae dei probrum & scandalum adornasse & submisisse satanas videtur , quippe qui christianorum sibi nomen indiderint , ut prop●er eos offensae gentes à sanctae ecclesiae utilitate abhorreant , nuntiatamque veritatem , ob immania illorum facinora & incredibilem nequitiam , repudient ; ut inquam frequentibus illorum sceleribus animadversis , eos quoque , quia sancta dei ecclesia sunt , tales esse sibi persuadeant , atque ita a verissima dei doctrina aures avertant , ut certe paucorum improbita●e , conspecta in universos eadem maledicta conjiciunt . printed in villa franca , anno dom. . the preface . we will take our first rise from that royal declaration or manifesto which his majesty of great britain , cha. the i. commanded to be exposed to the world , for the satisfaction , not only of his own people , but of the reformed churches abroad , at that time when the differences were at the highest , 'twixt him and his parliament-subjects , who practised all the artifices that could be , ( by making use of press and pulpit for that purpose ) to make him not onely odious at home , but sent clandestine agenis , and intelligence abroad , to traduce him among the reformed princes and states , that he was branling in his belief , and had a design to re-introduce the roman religion into his dominions , which was the motive of publishing this manifesto hereunto annext . carolus , singulari omnipotentis dei providentia angliae , scotiae , franciae & hiberniae rex , fidei defensor , &c. universis & singulis qui praesens hoc scriptum ceu protestationem inspexerint , potissimam reformatae religionis , cultoribus cujuscunque sint gentis , gradus , aut conditionis salutem , &c. cum ad aures nostras non ita pridem fama pervenerit , sinistros quosdam rumores , literasque politica vel perniciosa potiùs quorundam industriâ sparsas esse , & nonnullis protestantium ecclesiis in exteris partibus emissas , nobis esse animum & consilium ab illa orthodoxa religione quam ab incunabilis imbibimus , & ad hoc usque momentum per integrum vitae nostrae curriculum amplexi sumus recedendi ; & papismum in haec regna iterum introducendi , quae conjectura , ceu nefanda potius calumnia nullo prorsus nixa vel imaginabili fundamento horrendos hosce tumultus , & rabiem plusquàm belluinam in anglia suscitavit sub praetextu cujusdam ( chimericae ) reformationis regimini legibusque hujus dominii non solum incong●uae , sed incompatibilis : volumus , ut toti christiano orbi innotescat , ne minimam quidem animum nost●um incidisse cogitatiunculam hoc aggrediendi , aut transversum unguem ab illa religione discedendi quam cum corona , sceptroque hujus regni solemni , & sacramentali juramento tenemur prositeri , protegere & propugnare . nec tantum constantissima nostra praxis , & quotidiana in exercitiis praefatae religionis praesentia cum crebris in facie nostrorum agminum asseverationibus , publicisque procerum hujus regni testimoniis , & sedula in regiam nostram sobolem educando circumspectione ( omissis plurimis aliis argumentis ) luculentissimè hoc demonstrat , sed etiam faelicissimum illud matrimonium quod inter nostram primogenitam , & illustrissimū principem auriacum sponte contraximus , idem fortissimè attestatur : quo nuptiali faedere insuper constat , nobis non esse propositū illā p●ofiteri solummodo , sed expandere , & corroborare quantum in nobis situm est . hanc sacrosanctam anglicanae christi ecclesiae religionem , tot theologorum convocationibus sancitam , tot comitiorum edictis confirmatam tot regiis diplomatibus stabilitam , una cum regimine ecclesiastico , & liturgia ei annexa , quam liturgiam , regimenque celebriores protestantium authores tam germani , quam galli , tam dani quam helvetici , tam batavi , quam bohemi multis elogiis nec sine quadam invidia in suis publicis scriptis comprobant & applaudunt , ut in transactionibus dordrechtanae synodus , cui nonnulli nostrorum praesulum , quorum dignitati debita prestita fuit reverentia ( interfuerunt , apparet istam , inquimus , religionem quam regius noster pater ( beatissimae memoriae ) in illa celeber●ima fidei suae confessione omnibus christianis principibus ( ut & haec praesens nostra protestatio exhibita , publicè asserit : istam , istam religionem solenniter protestamur , nos integram , sartam tectam , & inviolabilem conservaturos , & pro virili nostro ( divino adjuvante numine ) usque ad extremā virae nostrae periodū protecturos , & omnibus nostris ecclesiasticis pro muneris nostri , & supradicti sacro-sancti juramenti ratione doceri , & praedicari curaturos . quapropter injungimus & in mandatis damus omnibus ministris nostris in exteris partibus tam legatis , quam residentibus , agentibusque & nunciis , reliquisque nostris subditis ubicunque orbis christiani terrarum aut curiositatis aut comercii gratia degentibus hanc solennem & sinceram nostram protestationem quandocunque sese obtulerit loci & temporis opportunitas , communicare , asserere , asseverare . dat. in academia & civitate nostra oxoniensi pridei idus maii , . charles by the providence of almighty god , king of england , scotland , france , and ireland , defender of the faith , &c. to all who profess the true reformed protestant religion , of what nation , degree , and condition soever they be to whom this present declaration shall come , greeting . whereas we are given to understand , that many false rumors , and scandalous letters , are spread up and down amongst the reformed churches in forreign parts , by the pollitick , or rather the pernitious industry of some ill affected persons , that we have an inclination to recede from that orthodox religion , which we were born , baptized , and bred in , and which we have firmly professed and practised throughout the whole course of our life to this moment , and that we intend to give way to the introduction and publick exercise of popery again in our dominions : which conjecture or rather most detestable calumny , being grounded upon no imaginable foundation , hath raised these horrid tumults , and more then barbarous wars throughout this flourishing island , under pretext of a kind of reformation , which would not only prove incongruous , but incompatible with the fundamental laws and government of this kingdom . we desire that the whole christian world should take notice , and rest assured , that we never entertained in our imagination the least thought to attempt such a thing , or to depart a jot from that holy religion , which when we received the crown and scepter of this kingdom , we took a most solemn sacramental oath to profess and protect . nor doth our most constant practice and quotidian visible presence in the exercise of this sole religion , with so many asseverations in the head of our armies , and the publick attestation of our barons , with the circumspection used in the education of our royal off spring , besides divers other undeniable arguments , onely demonstrate this ; but also that happy alliance of marriage , we contracted twixt our eldest daughter , and the illustrious prince of orenge , most clearly confirms the reallity of our intentions herein ; by which nuptial ingagement it appears further , that our endeavours are not only to make a bare profession thereof in our own dominions , but to inlarge and corroborate it abroad as much as lieth in our power : this most holy religion of the anglican church , ordained by so many convocations of learned divines , confirmed by so many acts of national parliaments , and strengthened by so many royal proclamations , together with the ecclesiastick discipline and liturgy thereunto appertaining , which liturgy and discipline , the most eminent of protestant authors , as well germans as french ; as well danes as swedes and switze●s ; as well belgians ; as bohemians , do with many elogies ( and not without a kind of envy ) approve and applaud in their publick writings , particularly in the transactions of the synod of dort , wherein besides other of our divines ( who afterwards were prelates ) one of our bishops assisted , to whose dignity all due respects and precedency was given : this religion we say , which our royal father of blessed memory doth publickly assert in that his famous confession address'd , as we also do this our protestation , to all christian princes ; this , this most holy religion , with the hierarchy and liturgy therof , we solemnly protest , that by the help of almighty god , we will endeavour to our utmost power , and last period of our life , to keep intire and inviolable , and will be careful , according to our duty to heaven , and the tenor of the foresaid most sacred oath at our coronation , that all our ecclesiasticks in their several degrees and incumbences shall preach and practise the same . wherefore we enjoyn and command all our ministers of state beyond the seas , as well ambassadors , as residents , agents and messengers ; and we desire all the rest of our loving subjects , that sojourn either for curiosity or commerce in any forraign parts , to communicate , uphold , and assert this our solemn and sincere protestation , when opportunity of time and place shall be offered . this royal declaration or manifesto was committed to the management and care of james howel esq clerk of his majesties privie council ( who though then prisoner in the fleet ) performed the business very worthily and like himself . charles , par la providence de dieu roy de la grand ' bretagne , de france , & d' irlande , defenseur de la foy , &c. a tous ceux qui ceste presente declaration verront , particulierement a ceux de la religion reform●e de quelque nation , degreou condition qu'ils soient , salut . ayant receu advis de bonne main que plusieurs faux rapports & lettres sont esparses parmi les eglisses , reformees de làla mer , par la politique , ou plustost la pernicieuse industrie de personnes mal affectionnes a nostre governement , que nous auons dessein a receder de celle religion que nous auons professè & pratiquè tout le temps de nostre vie iusques a present ; & de vouloir intro duire la papautè derechef en nos dominions , laquelle conjecture , ou calumnie plustost , appuyee sur nul fundement imaginable , a suscitè ces horribles tumultes & allumè le feu d'une tres s●nglante guerre en tous les quatre coins de ceste fleurissante monarchie , soubs pretexte d'une ( chymerique ) reformation , la quelle seroit incompatible avec le governement & les loix fondementales de ce royaume . nous desirons , quil soit notoire a tout le monde , que la moindre pensee de ce faire n'a pas entree en nostre imagination , de departir ancunement de cell'orthodoxe religion , qu'auec la couronne & le sceptre de ce royaume nous sommes tenus par un serment solennel & sacramentaire a proteger & defendre . ce qu'appert non seulement par nostre quotidienne presence es exercies de la dite religion , avec , tant d'asseverations a la teste de nos armees & la publicque attestation de nos barons , avec le soin que nous tenons en la nourrituredes princes & princesses nos enfans , mais le tres-heureux mariage que nous avons conclu entre la nostre plus aisnee , & le tres illustrie prince d' orenge en est encore un tres-evident tesmoignage , par la quell'alliance il appert aussy que nostre desir est de n'en faire pas vne nue profession seulement dicelle , mais de la vouloir estendre & corroberer autant qu'il nous est possible : cest'orthodoxe religion de leglise anglicane ordonnee par tant de conventione de teologues , confirmee par tant de arrests d'parlement , & fortifie par tant d'edicts royaux auec la discipline & la lyturgie a elle appartenant , laquelle discipline & lyturgie les plus celebres autheurs protestants , tant francois , qu' allemands , tant seudois que suisses , tant belgiens , que bohemiens approuent entierement & non sans quelqu envie en leur escrits particulierement en la synode de dort , ou un de nos euesques assistoit , & la reverence & precedence deue a sa dignite ecclesiastique luy fut exactement rendue : ceste tres sainte religion que nostre feu pere de tres-heureuse memoire aduoue en sa celebre confession de la foy addressee come nous faisons ceste declaration atous princes chrestiens ; nous protestons que moyennant la grace de dieu , nous tascherone de conseruer ceste religion inviolable , & en son entier selon la mesure de puissance que dieu amis entre nos mains ; et nous requerons & commandons a tous nos ministres d'estat tant ambassadeurs , que residens , agens ou messagers , & a tous autres nos subjects qui font leur seiour es pays estrangers de communiquer , maintenir & aduouer ceste nostre solennelle protestation toutes fois & quantes que l'occasion se presentera . to the ministers of the reformed church at paris . gentlemen , having to contend with them who invite you to uphold their disloyalty by your example , nothing can be more to our purpose , then to prefix your example in the front of this work to teach them loyalty . during the agitations of the state , your church , as the needle in the marriners compass , kept steady upon the point of rest , which is god and the king : and your obedience served as an ensign on a hill to france , to guide the people to their duty . whereby you have justified the holiness of your profession , making the world know , the religion you teach binds you to be good subjects , and that you honour the king , because ye fear god. therefore the english covenanters did very ill to address themselves to you , since they hold a method quite contrary , for they dishonour and massacre their king , under a colour of devotion to god , and undertake to set up the kingdome of jesus christ , by the ruine of the kingdome of their soveraign ; which is as if they would build the temple of god with cannon shot , and defend religion in violating it . the truth of the gospel was never advanced by these wayes , but the patience , and even the sufferings of the christians , was it which propagated the christian religion , and rendered the church mighty and glorious . those who suffered under the pagan and arian emperours , conquered both the empire and emperours , and the champions of truth purchased a kingdome to jesus christ , not in shedding the blood of their soveraigns , but in pouring forth their own for righteousness , by a voluntary submission to their judgement . he who cannot frame himself to this doctrine , doth not so much as god requires of him , if he makes profession of christianity ; for christ tells us in calling us , that whosoever taketh not up his cross , and cometh not after me , cannot be my disciple ; and commands him who would imbrace the gospel , to set down before and calculate the expence , as if he were about to build . certainly he that cannot resolve to subject himself to his soveraign for the love of god , and never draw his sword against him to whom god hath committed it , made an ill calculation before he dedicated himself to jesus christ , for he ought not to take upon him christianity , if he were not able to go through with it , and was not resolved rather to suffer then resist , and to spend his goods and life to preserve himself in that subjection , commanded by the word of god. for maintaining this holy doctrine , we have been banished and pursued with armes , and after we had defended our soveraign with more fidelity then success , we have been constrained to forsake our dear country , driven from our houses , and spoiled of our revenues , but yet we praise god for giving them , since he hath done us the honour that we should lose them for his service ; and we ought this to our king , of whom our lands held , to abandon them for love of him : for to enter into a covenant against him peaceably to enjoy his , and the kings his predecessors bounty , and to betray the truth , and our consciences , to save our moneys , we could never resolve . now since those who have done the evil , began first to cry out , and have spread their unjust clamours through all the reformed churches , we 'll make the same journey with our just complaints , and after the example of the abased levite , by the sonnes of jemini , we send this recital of our grievances through all the quarters of israel ; judg. . . consider of it , take advice , and speak your minds . the injury which doth touch us nearest , is not our exile , nor the loss of our goods , nor theirs of our nearest relations , but the extreme wrong done to the gospel , and the reformed churches , to whom these new reformers falsly impute their maximes of rebellion , and hereby render our most holy profession suspected and hateful to princes of a contrary religion . this ( gentlemen ) toucheth you very near , considering your condition , and the summons the assembly at westminster , made to you to covenant with them , or to make a covenant like theirs . the epistle was addressed to the church of paris , in the name of all the reformed churches of france , and with the epistle they sent the oath of their covenant , which concludes with an exhortation in form of a prayer to god , that it would please him to stir up by their example , other churches who live under the tyranny of antichrist , to swear this covenant , or one like it . this same epistle , together with the oath , being sent to the ministers of the church of genevah , stirred up in them a holy jealousie , and drew from that excellent person , monsieur diodati , who is now in glory , an answer worthy of him in the name of all the church : repell this horrible scandal , which so extremely wrongs christianity in general ; wash and cleanse this filthy attempt of the blackest oppression , which above all is imputed to the most pure profession of the gospel , as if the gospel opposed , and affronted by a kind of antipathy and secret hatred , all royal power of soveraign authority . pacifie the exasperated spirit , and too much provoked of your king , and drive him not upon pinacles and precipices . blessed be god who touched the heart of this great person , whose memory shall be for ever precious for rendring so open a testimony to the truth ; and because he have not suffered himself to be fl●ered and perswaded by the complements of these enemies to his a mjesty , to applaud them in their evil actions , such are these refiners of reformation , as not content by their factious zeal to set their own country on fire , but they labour also to cast the fire into their neighbours , and to blow rebellion through all europe . and of late the most enormous actions of the english drew from master salmasius , prince of letters , and the honour of france , a defence of the right of kings ; god was so pleased to raise up the learnedst pen of these times to defend the best cause of the world , in which this great person hath highly honoured his country ; but to speak right , he more honoured himself , and the church wherein he was educated . for if hereafter these malefactors dare be so bold , as to say the reformed churches approved their actions , they shall produce this book which condemns them , and defends the royal cause with such wisdome , and efficacy of spirit , suitable to the dignity of the subject , and shall require them to produce , if they can , any one of the reformed churches who have in the least manner written in favour of their proceedings : it should have been a strange and shameful thing , if there were none found amongst the reformed churches who should not disown their wicked doctrines , and cause all princes and people of the world to know that the reformed churches are very far from following their counsels , and abhor their seductions to disloyalty , from what part soever they come . heretofore indeed it was accounted the duty of charity and prudence , to cover the faults of this faction , and if corruption enter into israel , not to publish it in gath ; but when the doctrine of rebellion disputed in corners , ascends the pulpit , hold assizes in open court , sends forth ambassadors , invites the reformed churches to their party , and imploy the gospel , piety , zeal of gods glory , to raise subjects against their soveraigns ; now 't is time or never to pluck off their mask of hypocrisie , and shew where the evil lies , and discover the wickedness of a party 〈◊〉 preserve from shame and disgrace the general ; and the rather since the aphorismes of rebellion , and seducing people to sedition , are reproached to the protestants , and imployed by the enemies of our holy religion to stir up princes against the church , and the pure profession of the gospel . t is the duty of the reformed churches to speak aloud , that 't is not we that teach the people are above their king , and that endeavour by letters and intelligences a general rising , but that it 's the covenanters of england , who attempting to cut off their king and monarchy by the sword , labour in vain to seduce their neighbours , to encrease their party , thereby to hide themselves in the multitude of their complices , they came forth of us long since , but were not of us , and for their doctrines and actions ( which are the only things evil in their reformation ) they never received any countenance or incouragement from us . we assure our selves gentlemen , in that divine assistance which hath to this present upheld you , that ye will never be seduced to defend evil , neither by complacency nor contradiction , but will follow the precept of the apostle saint james , jam. . . my brethren have not the faith of our lord jesus christ , the lord of glory with respect of persons . ye will consider that those who chase us , seek not your alliance , but to strengthen their separation from us , and not to imbrace good doctrine , or follow your councel , which if they had asked and followed , the one had never sold their king , nor the other over massacred him . believe it ( sirs ) they are your best friends at distance rather then neer , and if ye never converse with them , ye will never be weary of their company . your free , meek and solid piety , which feeds it self simply upon the substance of religion , without picking quarrels at the shell , is very far from sordid superstition , and the hypocondriak and bloody zeal of these covenanters , who pretend to advance the kingdome of jesus christ , by cutting the throats of his disciples , and cementing his temple with blood instead of the cement of charity ; and in the mean while , make some petty circumstances , the principals of religion , and cut out their holy doctrine according to the discipline which they are forging , as he that cuts his flesh to make his doublet fit for his body . by how much more these are wicked , by so much the more are they worthy of compassion , whom we must behold as people drunken with the wine of astonishment , which they themselves confess in their epistle they sent unto you , they shall find the rest of their description in that place , where they borrowed those words , and shall there behold themselves set forth , as a wild bull in a net , they are full of the fury of the lord , isa . . . for as the wild bull rageth when he feels himself intangled , and intangleth , and insnares himself more by raging ; so these miserable people , who by an impetuosity without reason rid themselves out of all laws , ecclesiastical and civil , are insnared in stronger bonds then before , and by their bruitish fury are more and more intangled . these , these are the sad effects of the just wr●th of god , who hath smote those with blindness , who have abused the light of the gospel , and have given them the hear● of a beast , dan. . . as he did to nebuchadnezzar , wh● have cast off all humanity . god by his mercy reduce to their senses , and guide them and us in his paths , and grant his peace to them that are far off , and to them that are near , isa . . . for in civil wars , that party that is neerest to god , and right , is yet very far from his duty . your wisdome will instruct you to profit by the folly of your neighbours , and their evil actions teach you to do well , they will let you see that to destroy the ecclesiastical and political order , by a bloody war to reform religion , is to commit the fault in the vulgar latine translation , evertit domum , instead of eve●rit , luke . . that is to overthrow the house in stead of sweeping it ; the folly is the greater , when its only to find a trifle , and that they overthrow both church and state , for some particularity , which were it good , cannot recompence the general destruction . you will also learn by the proceedings of these covenanters , that its impossible to alter the foundation of church and state , without pulling down the house , which is the work of the blind , as sampson , to over-turn the pillars of the publick building , that those that thrust them down might be crushed to pieces under the fall ; that those that take the church and state apieces to cleanse it , have not the power to put it together and in order again when they please , and that all violent changes in a state , as in an old body , are alwayes for the worst . we hope also that our good god , beholding us with pity , in this our weak condition , will give you somewhat to observe and learn from us , as that a rebellion which pulls down monarchy , without thinking so , lifts it up , and fortifie't , as a violent crysis , which if it takes not away the patient , contributes to his recovery . for the insolence of the new masters , doth mind the people of their duty to their lawful prince , and the unlocked for success of a new obligarchy , sowes dissention amongst the usurpers . the conduct of the providence of god in the movings of states teacheth us , that in chastising kings by the rebellion of their subjects , hereby he punisheth the people more then their kings , and those very kings that god gives people in his wrath , hosea . . are not taken away without his fury , and the publick ruine , which is then greatest , when he takes from an ungrateful people , a king whom he have given in his mercy ; the wise , and fearing god , should consider their sufferings under their soveraigns , as sinister influences of celestial bodies , against which no man in his wits will draw his sword , for both the one and the other comes from heaven , and cannot be remedied but by humility , prayers , and veneration , all other remedies are worse then the evil . also amidst your grief to behold the ruine of our not long since flourishing churches , you may comfort your selves in the weakness of our condition , which now renders us less subject to the like dangers ; for as full and sanguine bodies , are most subject to violent feavers and sharp diseases , which those of weaker complexions are ordinarily free from , so those persons who have power in their hands , and are puffed up with a long prosperity , ordinarily fall into most violent evils , which seiseth not upon them , but with too much strength : then when the church hath the least lustre , she oft times is neerest to god , as the moon is never neerer the sun then when she is in the lowest degree of her declension , and without light to our regard . the power of god is made perfect in our weakness , and we hope to behold you subsist , yea encrease and grow in bowing down under the storm , whilst those that have so striven and contended against their soveraigns shall be rooted out by their arrogancy . by humility and submission under the mighty hand of god , which leads his church through waies he knows safest for them , and stopping the ear to all factious councils cloathed with the zeal of religion , ye will at last obtain that testimony of god which he gives to the church of ephesus ; i know thy works , and thy labour , and thy patience , and how thou canst not bear them which are evil , and thou hast tried them which say they are apostles , and are not , and hast found them liars , and hast borne , and hast patience , and hast not fainted , rev. . . and thus ye shall surely obtain the promised reward following , to him that overcometh , will i give to eate of the tree of life , which is in the midst of the paradise of god , v. . this hope is our support in the depth of our afflictions , for under that terrible weight of publick and particular miseries , capable to bear down the strongest and firmest spirits , we are raised and kept up by this consolation , that we serve a good master , who will never forsake them who forsake all which is most dear to them to follow him . what though our sufferings be the effects of our sinnes , yet are they also honourable markes of our loyalty , both to god and our king , and though we have left our estates a little before death would have taken them away , yet god hath by his grace preserved in us a good conscience , riches which is not subject to sequestration , but dying we shall carry away with us . in these great tryalls of our faith and patience , whilst we seek ease in pouring forth our griefs into the bosome of our brethren , behold yet another encrease of affliction , upon affliction ; for we find to our great regret , that the subtilty of our enemies have begotten an evil understanding between you and some of ours , to which some have much contributed , if the complaints we hear be true , that they have manifested and declared themselves contrary to the doctrine of the reformed churches , and that they have despised your assemblies , as not being churches , and maintained that there could be no church where there was no bishop . as for their doctrine , if it be divers from our publick confession , they are no more of our church then of yours ; and to satisfie you upon this point , we have joyned the confession of the church of england , which all th●se who have been received into holy orders , sware to defend at their reception , and all who were to be admitted into churches were injoyned at their entrance , publickly to read , and to professe thereupon , their consent to them , under pain of losing their benefices . if any have departed from that profession , which they did so solemnly make , the body of the church which maintains that holy doctrine , is no way responsible for their erring . if the rebels had not prevented the king from assembling a nationall synod , to which his majesty purposed to invite other reformed churches , your judgments would have been heard for the purging our churches of all new doctrines , which without all comparison are worse , and in a farre greater number amongst our enemies , then amongst the royall party . as for this position , that there cannot be a church without a bishop , we account it full of rashnesse and void of charity ; it 's indeed a cruel sentence to deprive of the benefit of the gospel , and of their union with christ , all those churches which live under the crosse , and cannot enjoy the episcopal order . that famous dr. andrews bishop of winchester , was not of this opinion , for in one of his epistles touching episcopacy , he ( saith he ) should be harder than iron , who would not acknowledge that there are holy chur●●es that subsist and flourish without bishops ; and with what respect our bishops speak of your church , you shall read in this ensuing treatise . it 's easie to see that the episcopal order is wholly incompatible with the present condition of the reformed churches of france , for if there were twenty or thirty bishops amongst you , that should govern all the other churches , it would be easie for those of the contrary religion under whom you live , to fil up those places with some persons who should be at their devotion ; whence would follow , either a seduction , or an oppression of the other pastors : but whilst the gentlemen of the clergy in the court behold all pastors equal , they will lose their cunning in this multitude , and although they be excellent in playing on the organs , yet they have not fingers enough to touch every key . if your order of equality might or ought to be conserved , if it should please god the french monarchy should embra●e the reformation , it s a thing we will not touch , but if that only were the obstruction , we account you too wise and good christians , and such as would not hinder the setling of the holy doctrine , for maintaining a point of discipline , you then ( gentlemen ) joyning to your christian charity , the french courtesie , pardon our english schollers , who peradventure have brought with them from the vniversity , an humour a little affirmative , and from the fresh remembrance of their glorious church , retain yet an admiration of home things , which is an humour neighbour nations observe in the english , and which those that heretofore have known england , will easily pardon . consider on the other side , whether some of yours have not given them just occasion to be so sharp and bitter , and to passe their limits in their affirmations ; it cannot be denied but we have met with spirits possessed with the reports of our adversaries , who have been more ready to court you than we , as alwaies those that have 〈◊〉 ●vil cause , are ever more diligent to gain by faction that which they want , and cannot obtain by right . it may be also that your people have manifested themselves too rigid in their opinions , as well as some of ours , upon points which touch not the principles of religion ; and as it is ordinary for humane infirmity to turn custom into necessity , you may not wonder that if some of yours maintain as necessary and perpetual , which your wise reformers established as arbitrary , and for the present necessity , as it is formally declared by the last article of your discipline , we have placed in the front of this work , the manifesto of the late king charles the first , of blessed and glorious memory , in which he takes a religious care to satisfie you , touching his constancy in the reformed religion , and of his resolution to enlarge and strengthen it in all forraign countries to the utmost of his power , he could no more to manifest how much he valued your affection and good opinion , and we following the example of our holy and glorious martyr , labour here to knit with you a holy union , which our enemies have so vigorously laboured to break and in these our great afflictions do take care to prevent your , and to give you saving councell . know then , gentlemen , that your most holy religion is much defamed by the actions of these paraci●● zealots , who have particularly courted and invite● 〈◊〉 to covenant with them , and that your churches are ●lemished in reputation , onely because these men have dared to addresse their infamous complements to you , a thing neverthelesse which ye could not prevent how great soever your aversion were from their wicked actions ; wherefore we beseech you , as you love your subsistance and the honour of the gospel , which ought to be dearer to you then your lives , that you exhort the general of your churches to declare readily and vigorously by a publick act against these false brethren and their pernicious maximes , for fear least the crime of men , be imputed to religion , and that the innocent suffer not for the guilty . let it appear to the state under which ye live , that the reformed religion for conscience sake upheld kingly authority , and that it is the true doctrine that maintains subjects in their duty , and a kingdome in peace . you may also boldly advise the gentlemen at court to beware of them , and that they give order to prevent that inundation , that is threatned from our ilands , and let them be most assured that the independent armies , have not lesse ambition to cause all people to rise , and overthrow all the monarchs of christendom , & that to this effect cr — have often declared his intentions : all the popular tumults in france are the productions of this artist , ever in motion , infatigable , swoln with successe , who h●●h his eyes and hands every where , and gains in all places either by the sword or gold ; now in all changes of the state whosoever gains , the church loseth , and the filth in all inundations resteth upon the vallies . we are so near neighbours that the contagion of our evils cannot but passe to you , therefore ye shall do prudently and christianly to keep your selves from the contagion of our evils , and since those of the reformed religion are better instructed , then the other , it is therefore for them first to begin to do their duty . and 〈◊〉 ●his the considerations in this ensuing treatise will enc●●rage you , and our adversities will furnish you with better councels then the prosperity of our persecutors , agr●e fortunae sana concilia , we hope that this true and lively pourtraiture of their rebellious covenant that we present unto you , will so strike the spectators with horror that they will become good christians , and good subjects by antiperistisis . the articles of religion of the church of england . i. there is but one living and true god , everlasting , without body , parts , or passions ; of infinite power , wisdom and goodnesse , the maker and preserver of all things both visible and invisible . and in unity of this godhead there be three persons , of one substance , power , and eternity ; the father , the son , and holy ghost . ii. the sonne , which is the word of the father , begotten from everlasting of the father , the very and eternall god of one substance with the father , took mans nature in the womb of the blessed virgine , of her substance : so that two whole and perfect natures , that is to say , the godhead and manhood , were joyned together in one person , never to be divided , whereof is one christ , very god and very man who truly suffered , was crucified , dead , and buried , to reconcile his father to us , and to be a sacrifice , not onely for originall guilt , but also for actuall sinnes of men . iii. as christ died for us , and was buried : so also is it to be beléeved , that he went down into hell . iv. christ did truly rise again from death , and took again his body , with flesh , bones , and all things appertaining to the perfection of mans nature , wherewith he ascended into heaven , and th●re sitteth untill he return to judge all men at the last day . v. the holy ghost proceeding from the father and the sonne , is of one substance , majesty and glory , with the father and the son , very and eternall god. vi. holy scripture containeth all things necessary to salvation : so that whatsoever is not read therein , nor may be prooved thereby , is not to be required of any man , that it should be beléeved as an article of the faith , or be thought requisite or necessary to salvation . in the name of the holy scripture , we do understand those canonicall books of the old & new testament , of whose authority was never any doubt in the church . of the names and number of the canonical books . genesis . exodus . leviticus . numeri . deuteronomium . josue . judges . ruth . the . book of samuel . the . book of samuel . the . book of kings . the . book of kings . the . book of chronicles . the . book of chronicles . the . book of esdras . the . book of esdras . the book of hester . the book of job . the psalmes . the proverbs . ecclesiastes or preacher . cantica , or songs of solomon . . prophets the greater . . prophets the lesse . and the other books ( as hierome saith ) the church doth read for example of life and instruction of manners : but yet doth it not apply them to establish any doctrine ; such are these following . the . book of esdras . the . book of esdras . the book of tobias . the book of judeth . the rest of the book of hester . the book of wisdom . jesus the son of sirach . baruch the prophet . the song of the three children . the story of susanna . of bell and the dragon . the praye● of manasses . the . book of maccabees . the . book of maccabees . all the bookes of the new testament , as they are commonly received , we do receive and account them canonicall . vii . the old testament is not contrary to the new , for both in the old and new testament , everlasting life is offered to mankind by christ , who is the onely mediator betwéen god and man , being both god and man. wherefore they are not to be heard which feign that the old fathers did look only for transitory promises . although the law given from god by moses , as touching ceremonies and rites , do not bind christian men , nor the civil precepts thereof ought of necessity to bée received in any common-wealth ; yet notwihstanding , no christian man whatsoever is frée from the obedience of the commandments , which are called morall . viii . the thrée creeds , nice creed , athanasius creed , and that which is commonly called the apostles créed , ought throughly to be received and beléeved ▪ for they may be proved by most certain warrants of holy scripture . ix . originall sin standeth not in the following of adam ( as the pelagians do vainly talk ) but it is the fault and corruption of the nature of every man , that naturally is ingendred of the off-spring of adam , whe● by man is very far gone from originall righteousnesse , and is of his own nature inclined to euil ▪ so that the flesh lusteth alwaies contrary to the spirit , and therefore in every person born into this world , it deserveth gods wrath and damnation . and this infection of nature doth remain yea , in them that are regenerated , whereby the lust of the flesh , called in gréek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some do expound the wisdome , some sensuallity , some the affection , some the desire of the flesh , is not subject to the law of god. and although there is no condemnation for them that beléeve and are baptized , yet the apostle doth confesse , that concup●scence and lust ▪ hath of it self the nature of sinne . x. the condition of man after the fall of adam ▪ is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon god : wherefore we have no power to do good works pleasant and acceptable to god , without the grace of god by christ preventing us , that we ma● have a good will ▪ and working with us , when we have that good will. xi . we are accounted righteous before god , only for the merit of our lord and saviour iesus christ by faith ▪ and not for our own works , or deservings . wherefore , that we are notified by faith onely , is a most wholesome ▪ doctrine , and very full of comfort , as more largely is expressed in the homily of iustification . xii . albeit that good works ▪ which are the fruits of faith ▪ and follow after iustification , cannot put away our sinnes ▪ and endure the severity of gods ●udgement , yet are they pleasing and acceptable to god in christ , and do ●pring out necessarily of a tru● and ● holy faith ▪ in so much that by them a lively ●aith may be as evidently knowen , as a ●ree discerned by the ●●utt . xiii . works done before the grace of christ , and the inspiration of his spirit are not pleasant to god , forasmuch as they spring not of faith in iesu christ , neither do they make men meet to receive grace , or ( as the school-authors say ) deserve grace of congruity : yea , rather for that they are not done as god hath willed and commanded them to be done , we doubt not but they have the nature of sinne . xiv . voluntary works , besides , over and above gods commandments ▪ which they call works of sup●rer●gation , cannot be taught without arrogancy and impiety . for by them men do declare that they do not onely render unto god as much as they are bound to do , but that they do more for his sake then of bounden duty is required : wheras christ saith plainly , when ye have done all that are commanded to you , say , we are unprofitable servants . xv. christ in the truth of our nature , was made like unto us in all things ( sinne onely except ) from which he was clearly void , both in his flesh , and in his spirit . he came to be a lamb without spot , who by sacrifice of himself once made , should take away the sinnes of the world : and sinne ( as saint iohn saith ) was not in him . but all we the rest , ( although baptized and born again in christ ) yet offend in many things , and if we say we have no sinne , we deceive our selves , and the truth is not in us . xvi . not every deadly sinne willingly committed after baptisme , is sinne against the holy ghost , and impardonable . wherefore , the grant of repentance is not to be denied to such as fall into sinne after baptisme ▪ after we have received the holy ghost , we may depart from grace given , and fall into sinne , and by the grace of god ( we may ) arise again , and amend our lives . and therefore , they are to be condemned , which say they can no more sinne as long as they live here , to deny the place of forgivenesse to such as truly repent . xvii . predestination to life , is the everlasting purpose of god , whereby ( before the foundations of the world were laid ) he hath constan●ly ●ec●éed by his counsel , secret to us , to deliver from curse and damnation , those whom he hath chosen in christ out of mankind , & to bring them by christ to everlasting salvation , as vessels made to honour . wherefore they which be indued with so excellent a benefit of god , be called according to gods purpose by his spirit working in due season : they through grace obey the calling , they be iustified freely : they be made sons of god by adoption : they be made like the image of his onely begotten sonne iesus christ : they walk rel●giously in good works , and at leng●h by gods mercy they attain to everlasting felicity . as the godly consideration of predestination and our election in christ , is full of sweet , pleasant , and unspeakable comfort to godly persons , and such as feel in themselves the working of the spirit of christ , mortifying the works of the flesh , and their earthly members , and drawing up their mind to high and heavenly things , as well because it doth greatly establish and confirm their faith of eternall salvation , to be enjoyed through christ , as because it doth fervently kindle their love towards god : so , for curious and carnall persons , lacking the spirit of christ , to have continually before their eyes the sentence of gods predestination , is a most dangerous down fall , whereby the devil doth thrust them either into desparation or into retchlessenesse of most unclean living , no lesse perilous then desparation . furthermore , we must receive gods promises in such wise as they be generally set forth to us in holy scripture : and in our doings , that will of god is to be followed , which we have expresly declared unto us in the word of god. xviii . they also are to be had accursed , that presume to say that every man shall be saved by the law or sect which he professeth , so that he be diligent to frame his life according to that law , and the light of nature . for holy scripture doth set out unto us only the name of iesus christ , whereby men must be saved . xix . the visible church of christ , is a congregation of faithfull men , in the which the pure word of god is preached , and the sacraments be duely minister , according to christs ordinance , in all those things that of necessity are requisite to the same . as the church of hierusalem , alexandria , and antioch have erred : so also the church of rome hath erred , not onely in their living and manner of ceremonies , but also in matters of faith . xx. the church hath power to decr●e rites or ceremonies , and authority in controversies of faith : and yet it is not lawfull for the church to ordain any thing that is contrary to gods word written ▪ neither may it so expound one place of scripture , that it be repugnant to another . wherefore although the church be a witnesse and a keeper of holy writ : yet as it ought not to decree any thing against the same , so besides the same ought it not to inforce any thing to be beléeved for necessity of salvation . xxi . generall councels may not be gathered together without the commandment and will of princes . and when they be gathered together ( forasmuch as they be an assembly of men , whereof all be not governed with the spirit and word of god ) they may erre , and sometime have erred , even in things pertaining unto god. wherefore things ordained by them as necessary to salvation , have neither strength nor authority , unlesse it may be declared that they be taken out of holy scripture . xxii . the romish doctrine concerning purgatory , pardons , worshiping and adoration as well of images as of relicks , and also invocation of saints , is a ●ond thing , vainly invented , and grounded upon no warranty of scripture , but rather repugnant to the word of god. xxiii . it is not lawfull for any man to take upon him the office of publick preaching , or ministring the sacraments in the congregation , before he be lawfully called , and sent to execute the same . and those we ought to judge lawfully called & sent , which be chosen & called to this work by men , who have publick authority given unto them in the congregation , to call and send ministers into the lords vineyard . xxiv . it is a thing plainly repugnant to the word of god ▪ and the custome of the primitive church , to have publick prayer in the church ▪ or to minister the sacraments in a tongue not understanded of the people . xxv . sacraments ordained of christ be not onely badges or tokens of christian mens profession : but rather they be certain sure witnesses , and effectuall signes of grace and gods good will towards us , by the which he doth work invisibly in us , and doth not onely quicken , but also strengthen and confirm our faith in him . there are two sacraments ordained of christ our lord in the gospel , that is to say , baptisme and the supper of the lord. those five commonly called sacraments that is to say , confirmation , penance , orders , matrimony , and extream vnction , are not to be counted for sacraments of the gospel , being such as have grown , partly of the corrupt following of the apostles , partly are states of life allowed in the scriptures : but yet have not like nature of sacraments with baptisme and the lords supper , for that they have not any visible sign or ceremony ordained of god. the sacraments were not ordained of christ to be gazed upon , or to be carried about , but that we should duely use them . and in such onely , as worthily receive the same , they have a wholsome effect or operation : but they that receive them unworthily , purchase to themselves damnation , as s. paul saith . xxvi . although in the visible church the evil be ever mingled with the good , and sometime the evil have chief authority in the ministration of the word and sacraments : yet forasmuch as they do not the same in their own name , but in christs , and doe minister by his commission and authority , we may use their ministry , both in hearing the word of god , and in the receiving of the sacraments . neither is the effect of chri●● ordinance taken away by their wickednesse , no● the grace of gods gifts diminished from such , as by faith , and rightly do receive the sacraments ministred unto them , which be effectuall , because of christ● institution and promise , although they be ministred by evil men . neverthelesse , it appertaineth to the discipline of the church , that inquiry be made of evil ministers , and that they be accused by those that have knowledge of their offences : and finally being found guilty , by just judgement be deposed . xxvii . baptisme is not onely a sign of profession , and mark of difference , whereby christian men are discerned from others that be not christned : but it is also a sign of regeneration or new birth , whereby , as by an instrument , they that receive baptisme rightly , are grafted into the church : the promises of the forgivenesse of sinne , and of our adoption to be the sonnes of god , by the holy ghost ▪ are visibly signed and sealed ▪ faith is confirmed : and grace increased by virtue of prayer unto god. the baptisme of young children is in any wise to be retained in the church , as most agreeable with the institution of christ . xxviii . the supper of the lord is not onely a sign of the love that christians ought to have among themselves one to another : but rather it is a sacrament of our redemption by christs death . insomuch that to such as rightly , worthily , and with faith receive the same , the bread which we break , is a partaking of the body of christ : and likewise the cup of blessing is a partaking of the blood of christ . transubstantiation ( or the change of the substance of bread and wine ) in the supper of the lord , cannot be prooved by holy writ : but it is repugnant to the plain words of scripture , overthroweth the nature of a sacrament , and hath given occasion to many superstitions . the body of christ is given , taken , and eaten in the supper onely after an heavenly and spirituall manner . and the mean whereby the body of christ is received and eaten in the supper , is faith. the sacrament of the lords supper was not by christs ordinance reserved , caried about , lif●ed up or worshipped . xxix . the wicked , and such as be void of a lively faith , although they do carnally and visibly presse with their téeth ( as s. augustine saith ) the sacrament of the body and blood of christ : yet in no wise are they partakers of christ , but rather to their condemnation do eat and drink the signe or sacrament of so great a thing . xxx . the cup of the lord is not to be denied to the lay people . for both the parts of the lords sacrament , by christs ordinance and commandement ought to be ministred to all christian men alike . xxxi . the offering of christ once made ▪ is that perfect redemption , propitiation , and satisfaction for all the sins of the whole world , both originall and actuall and there is none other satisfaction for sin , but that alone . wherefore the sacrifices of masses , in the which it was commonly said , that the priests did offer christ for the quick and the dead , to have remission of pain or guilt , were blasphemous fables , and dangerous deceits . xxxii . bishops , priests , and deacons , are not commanded by gods law , either to vow the estate of single life , or to abstain from marriage : therefore it is lawfull also for them , as for all other christian men to marry at their own discretion , as they shall judge the same to serve better to godlinesse . xxxiii . that person which by open denunciation of the church , is rightly cut off from the unity of the church , and excommunicated , ought to be taken of the whole multitude of the faithfull as an heathen & publican , untill he be openly reconciled by penance , and received into the church by a iudge that hath authority thereunto . xxxiv . it is not necessary that traditions and ceremonies be in all places one , or utterly like , for at all times they have been divers , and may be changed , according to the diversitie of countries , times , and mens manners , so that nothing be ordained against gods word . whosoever through his private judgement , willingly and purposely doth openly break the traditions and ceremonies of the church , which be not repugnant to the word of god , and be ordained and approved by common authority , ought to be rebuked openly , ( that other may fear to do the like ) as he that offendeth against the common order of the church , and hurteth the authority of the magistrate , and woundeth the consciences of the weak brethren . every particular or nationall church , hath authoritie to ordaine , change , and abolish ceremonies or rites of the church , ordained onely by mans authoritie , so that all things be done to edifying . xxxv . the second book of homilies , the severall titles whereof we have ioyned under this article , doth contain a godly and wholsome doctrine and necessary for these times , as doth the former book of homilies , which were set forth in the time of edward the sixth : and therefore we judge them to be read in churches by the ministers diligently and distinctly , that they may be understanded of the people . of the names of the homilies . of the right use of the church . against peril of idolatry . of repairing and keeping clean of churches . of good works , first of fasting . against gluttony and drunkennesse . against excesse of apparel . of prayer . of the place and time of prayer . that common prayers and sacraments ought to be ministred in a known tongue . of the reverent estimation of gods word . of alms doing . of the nativity of christ . of the passion of christ . of the resurrection of christ . of the worthy receiving of the sacrament of the body and bloud of christ . of the gifts of the holy ghost . for the rogation daies . of the state of matrimony . of repentance . against idlenesse . against rebellion . xxxvi . the book of consecration of archbishops , and bishops , and ordering of priests and deacons , lately set forth in the time of edward the sixth , and confirmed at the same time by authority of parliament , doth contain all things necessary to such consecration and ordering : neither hath it any thing , that of it selfe is superstitious and ungodly . and therefore ▪ whosoever are consecrated or ordered according to the rites of that book , since the second year of the aforenamed king edward , unto this time , or hereafter shall be consecrated or ordered according to the same rites , we decree all such to be rightly , orderly , and lawfully consecrated and ordered . xxxvii . the queens majestie hath the chief power in this realm of england , and other her dominions , unto whom the chief government of all estates of this realm , whether they be ecclesiasticall or civil in all causes doth appertain , and is not , nor ought to be subject to any forreign iurisdiction . where wee attribute to the queenes majestie the chiefe government , by which titles we understand the mindes of some slanderous folkes to be o●fended : we give not to our princes the ministring , either of gods word , or of the sacraments , the which thing the injunctions also lately set forth by elizabeth our queen do most plainly testifie : but that only prerogative which we see to have been given alwaies to all godly princes in holy scriptures by god himself , that is , that they should rule all estates and degrees committed to their charge by god , whether they be ecclesiasticall or temporall , and restraine with the civil sword the stubborne and evil deers . the bishop of rome hath no iurisdiction in this realm of england . the lawes of the realm may punish christian men with death , for heinous and grievous offences . it is lawful for christian men , at the commandment of the magistrate , to weare weapons , and serve in the warres . xxxviii . the riches and goods of christians are not common , as touching the right title and possession of the same , as certain anabaptists do falsly boast . notwithstanding , every man ought of such things as he possesseth liberally to give almes to the poore , according to his ability . xxxix . as we confesse that vaine and rash swearing is forbidden christian men by our lord iesus christ , and iames his apostle : so we judge that christian religion doth not prohibite , but that a man may sweare when the magistrate requireth , in a cause of faith and charitie , so it be done according to the prophets teaching , in justice , judgment , and truth . the contents . chap. . of the seditious liberty of the new doctrines which hath been the principal means of the covenant , p. . chap. . that the covenanters are destitute of all proofs for their war made against the king , p. . chap. . express texts of scripture which commands obedience , and forbids resistance to soverigns , p. . chap. . the evasions of the covenanters upon the texts of saint paul , rom. . and how in time they refuse the judgment of scripture , p. . chap. . what constitution of state the covenanters forge , and how they refuse the judgment of the laws of the kingdom , p. . chap. . what examples in the histories of england , the covenanters make use of to authorize their actions , p. . chap. . declaring wherein the legislative power of parliament consists , p. . chap. . how the covenanters will be judges in their own cause , p. . chap. . that the most noble and best part of the parliament retired to the king , being driven away by the worser , p. . chap. . a parallel of the covenant with the holy league of france , under henry the third , pag. . chap. . the doctrine of the english covenanters parallel'd with the doctrine of the jesuits , p. . chap. . how the covenanters wrong the reformed churches , in inviting them to joyn with them : with an answer for the churches of france , p. . chap. . the preceding answer confirmed by divines of the reformed religion , with an answer to some objections of the covenanters upon this subject , p. . chap. . how the covenanters have no reason to invite the reformed churches to their alliance , since they differ from them in many things of great importance , p. . chap. . of abolishing the lyturgy , in doing of which the covenanters oppose the reformed churches , p. . chap. . of the great prudence and wisdom of the first english reformers , and of the fool hardinesse of these at present , p. . chap. . how the covenanters labour in vain to sow sedition between the churches of england and france , upon the point of discipline : of the christian prudence of the french reformers , and of the nature of discipline in general , p. . chap. . how the discipline of the covenanters is far from the practise of other churches , p. . chap. . that the covenanters ruine the ministers of the gospel under colour of reformation , p. . chap. . of the corruption of religion objected to the english clergy , and the waies that the covenanters took to remedy them , pag. . chap. . an answer to the objection , that the king made war against the parliament , p. . chap. . of the depraved and evil faith of the covenanters . p. . chap. . of the instruments both parties made use of , and of the irish affairs . p. chap. . how the different factions of the covenant agreed to ruine the king , and contributed to put him to death , p. . chap. . of the cruelty of the covenanters towards the good subjects of the king , p. . chap. i. of the seditious liberty of new doctrines , which hath been the principal means of the covenant . a compleat history of our affairs since the beginning of these commotions , would be the best apology for the justice of our cause ; but this let some brave spirits labour that are furnished with records and intelligences , and who are indued with a judicious candor , which may leave to after age ▪ an accomplished portraicture of the wickednesse of this last age ; but that we shall not undertake here : yet neverthelesse , since the question of right depends upon that of fact , and that to judge of a different , we must know who began the quarrel , it is necessary that something be said of the occasions and beginning of this here ; for in regard of the progresse , it is so notoriously and prodigiously wicked on our enemies side , that their neighbours that formerly had too good an opinion of their cause , acknowledge now that they have rendred it very evil . it shall be our task then to let the world see that it hath been evil from the very beginning , and that their first proceedings were contrary to the word of god , to the constitution of the kingdom , and to natural equity ; yea , that all those fearfull prodigies of iniquity which the world beholds with a just execration , are the necessary consequences of their first avowed and published principles . ye must therefore know , that the parliament assembled in novemb. , was composed for the most part of persons of honour , affectious to their religion , king and country , and of some others also , whose designes aimed at a general overthrow of all things : these finding themselves to be few in number , labour to joyn to their faction the numerous and meaner sort of people of london , who being kept under a just and gracious soveraign in their duty , and in happy subjection , could not be induced to mutiny by no other motive then that of religion , which is the handle by which the politicians in all times have wound and turned about the spirits of the people . we will not neverthelesse deprive them of this glory , that it was they that first brought the reformation of religion upon the stage , but the honour is due to them who since have suffered for their loyalty towards god and the king ; that in this holy enterprise they only carried themselves vigorously and sincerely , but their good zeal by the cunning of the party was driven so far , that labouring to reform the clergie , they served , without thinking , the design of them that would destroy them , and to cause afterward monarchy to stumble upon the ruines of the church . this profession of the parliament to reform the church , fils the hearts of all good men with joy and hope ; for although that the excellent order in the english church deserves highly to be respected and admired ; the purity of the gospel there being clothed with honour , and defended by an episcopal gravity , yet is it of our government , and of all other in the world , be they ecclesiastical or civil , as with watches , that how good and excellent soever they be , length of time disorders them , that ever and anon they have need of mending and making clean . it is almost an age since the doctrine and discipline of our church hath been renewed , and it is a wonder both the one and the other have been so well conserved in so long a space : nevertheless , the faults of some particulars ought not to be imputed to the general . the church hath flourished under our discipline , and the truth hath been preserved , and the good being put in the ballance against the evil , the people had far more cause to glorifie god , than to complain ; but we have to do with spirits whose nature is like lapwings , which in a garden full of fruits , feed only on the caterpillars . there is nothing so well done , that doth not displease some , even the works of god displease the devil , because they are well done ; and in all those works wherein the spirit of man hath a part , there is nothing so perfect which may not be amended . our lyturgie , so holy , and so highly esteemed in all the reformed churches , hath nevertheless given offence to many persons amongst us . and although it was for a very small matter , yet those who were affectionate to peace , were content to change somthing , and so to purchase concord with their dissenting brethren at that price . whence this overture of reformation opened a gate to the liberty of them that desired a change , and the parliament being composed of persons of different inclinations , in matters of religion , every one had liberty to say and write what he pleased , and had a party in the assembly of estates , that protected and encouraged them : the germans never wrote so much upon logick in a hundred years , as the english wrote of the designs of their ecclesiastical discipline in three moneths ; every week brought forth a thousand seditious pamphlets , which supplied the scarcity of coals ; every writer made a platform of reformation according to his humour , and in this new building none would content himself to be a mason , but every one would be architect ; and there was none of them who called not his reformation the only kingdom of jesus christ , out of which there was no salvation : but these kingdoms of jesus christ agreed one with another , and with the nature of the thing , as the titles and chapters of montagues essays : the people are called a beast with many heads , and when all these heads shall cry out at one time , and every one with a different cry , i leave you to g●esse what an odious discord they make in the ears both of god and man. in the midst of this universal distraction , it was appointed that a certain number of divines , differing in the point of discipline , should meet together to confer about religion , as well for the interiour as the exteriour part , where many bishops and other of the chief of the clergy men ; the bishop of lincolne ( who afterward was arch-bishop of york ) made this proposition to them , that the divines should in no wise touch upon the point of discipline , until such time as they were agreed about the points of doctrine , hoping thereby that their spirits being united by the bond of one common , but holy faith , they would easily accord about the exteriour government or discipline . this counsel was embraced by all , and so wisely managed by that great person , that in three meetings , the divines accorded upon all the substance of religion , and formed hereupon divers articles , and with one consent condemned divers opinions : this general consent in doctrine filled them with hope , that the points of discipline would pass with the like sweetness ; and indeed there wanted not much to have made us happy . but before the report of this good agreement could be published abroad , the factious party of the state , fearing above all things this accord in religion , suddenly raised a strong quarrel against the degree of bishops , as an appurtenance of antichrist ; and another , about their sitting in parliament ; and did so exasperate the people against the prelates , that in stead of pursuing their design of reformation , they were constrained to provide for the safety of their own lives . after this , there was no more speech of the agreement in religion , for that would utterly have spoiled their work , for it had never been possible to have raised the people against the king , if the conclusion of this conference had been made known to the world , that the king , the court , and the bishops , made profession of the sincere reformed religion . now , because all the lies and subtilties of the devil were not capable to impute unto them another confession of faith , but that which they maintain , which was holy and orthodox , known every where , and confirmed by the confessions of all the reformed churches of europe ; the factious perswaded the people , both by their sermons and seditious libels , that the degree of bishops was an essential branch and mark of antichrist , and that to pull them down , was to do the work of the lord , and to ruine antichrist ; and that if the king would maintain them , he would be destroyed with them , as being one of those kings who gave his power to the beast . and besides the destruction of bishops , they openly demanded the abolition of the divine service received in the church of england , condemning the use of all other prayers , yea even of the lords prayer ; quarrelling with the apostles creed , denied the necessity of the sacraments , boasted of a new light that had appeared to them from heaven to draw them out of popish darkness ; and all that was not compatible with their extravagant illuminations , they called popery ; and the ministers that disobeyed them , baal's priests , and the supporters of antichrist . by such kind of people were the great multitudes stirred , who came crying at the gates of the king and parliament for reformation , threatning with fire and sword all those that should oppose it : of these assemblies , we may speak what is spoken of the uproar at ephesus , acts . . the assembly was confused , and the more part knew not wherefore they were come together , for those that called for reformation , understood not one another , and their opinions were different in religion , as appears at this day ; agreeing only in this , to pull down the ecclesiastical government ; and what new government they will build upon the ruines of the old , we shall know , when the sword hath decided the controversie ; but whilst the mariners strive , the ship sinks . the lord behold his poor church in compassion . we have great hope now , beholding the diversity of opinions and inclinations , that these evil ingredients will together make a good temperature , and that the disorder , yea , even the licentiousness it self will inforce order , as commonly evil manners beget good laws ▪ but to attain this , it 's required in this general confusion , that those of clear and sound judgments , who see the bottom of the evil , and know the remedy of it : but having considered them that walk before in the design of reformation , we find that they are such that neither know the remedy nor the evil. as for the evil , in stead of having their eyes upon the errors of particulars , against the principal points of faith , and confession of the english church ; they grew obstinate against certain small and indifferent ceremonies which the king had many times offered to change by a synod lawfully assembled ; and cast all the fire of their passion upon the episcopall preheminence , a surpliss , a festival , forms of prayer , painted windows ; and condemning many good things amongst ●he evil . and as for the remedy , we have here whereat to admire , that striking at so small and light evils , they would employ such extream remedies , nothing being able to serve but general destruction , as if to heal the pain of the teeth , they would cut off the head , in stead of proceeding by an amiable conference , appointing a deputation of the clergy of the kingdom to assemble in a synod to calm the fiery spirits , and to keep the people in obedience to their soveraign , and to fasten the building that shaked , by the ciment of charity ; they made open profession that the reformation could not be effected but by blood , that they would have no peace with the bishops and their clergy , that they must destroy before they build , raze babylon ( as they called our discipline ) even to the very foundations , overthrow the altars of baal , and sacrifice all his priests ; that now the time was come , that the israel of god ought to pillage the egyptians . and that now the just should wash their footsteps in the blood of the ungodly , for such they accounted us ; and thus they did us the honour to plunder and kill us in scripture language . and with this divinity the pulpits sounded aloud , and the people publickly exhorted to take up arms against the king , and to destroy all ministers both of church and state , that should joyn with him ; and for this effect , these following texts of scripture were pressed by their zealous preachers , luke . . those mine enemies which would not that i should reign over them , bring hither , and slay them before me . judg. . . curse ye meroz , curse ye bitterly the inhabitants thereof , because they came not to the help of the lord , to help the lord against the mighty . jer. . . cursed be he that doth the work of the lord deceitfully , and cursed be he that keepeth back his sword from bloud ; and these they appropriated to their war against their king and clergy of england , and all that adhered unto them ; there being no way of reformation in these mens accounts but to kill us for the love of god , and the advancement of his kingdom . now being exceedingly astonished , how men of learning could possibly be so bewitched with a furious and foolish zeal ; we found at length , having sounded the depth of their opinions , that their brains were troubled with prophesies and revelations , that their principal reading was in commentaries upon the revelation , which they interpreted according to their fancies ; and that they had studied more , what god would do hereafter , than what their duty was to do for the present ; that they made no conscience to transgress the declared will of god in his commands , to accomplish the secret will of his decree . that they were millenari●s , expecting a temporal kingdom of jesus christ , believing that the time of that kingdom was now come ; and to establish that kingdom , they were to pluck down that of antichrist ( as they understood ) the ancient ecclesiastical order , and to dispossess kings , drive away the wicked , dash the children of babel against the stones , tread the winepress of the wrath of god , till the blood rose to their bridle reins , that thereby christ alone may reign in the world , and the meek inherit the earth : we have since enough tasted of the fruits of their meekness : all this is drawn from the model of the common-wealth of john a leyden , and the prophets of munster . but if any of the covenanters shall disavow these opinions , they cannot deny but they were preached publickly and ordinarily ; neither can they deny but the defenders of this pernicious doctrine were the chief of their new reformation , and the authors of the war ; people whose counsels were applauded as oracles , and who drew after them their party by the repetition of their sanctified strength of zeal ; those who dared to contradict them , did it very fearfully , and kissing their hands before they spake , but they themselves carried all before them , acting with a prophetick liberty and boldness ; also , after all , they only were the men to be trusted , and who were put upon all great designs and employments ; for they feared that they who are less governed by enthusiasms , might at last so far forget themselves , as to be faithful to their sovereign , and yield to a peaceable accomodation . behold here then , wherefore we would not joyn our selves with these reformers , because we see that even they themselves have the greatest need of reformation , being far gone from the doctrine of the reformed churches , erring in the faith , but yet more in charity ; it 's they would sweep the church , as god swept babylon , with the beesom of destruction : they speak not of reforming neither doctrines nor manners , but to ruine the persons : they account the most part of the clergy of the kingdom unworthy to be corrected , but altogether to be rooted out ; that one part of the reformation was to ruine the king , and to take the sword from his side to cut off his head ; the favourers of tumults were the only persons that were caressed , they lent their ears to the popul●r tumults , whilst they shut the mouths and bound the hands of the magistrates : it was they taught that the people were above the king , and that the command of saint paul , that every one should be subject to the higher powers , obligeth the king for to obey the people ; it was they that upheld , yea , favoured and courted all sorts of pernicious sects , provided that they would bandy with them against their king : it was they that suffered to go unpunished the blasphemies in the pulpits , the insolencies , sacriledges and horrible profanations of the service of god , and permitted all things to those who were of the zealous party . we beheld on the other side , that the king took knowledge of the grievances of his people , as well for the spiritual as temporal , and laboured sincerely to remedy them ; that he consented to the alteration of offensive things in religion , and to the punishment of those who were accused as troublers of the church , provided that the things and persons were examined by regular and lawful waies of a general synod , which he offered to assemble ; he also was pleased to yield of his own right to augment the rights of his subjects , and daily multiplied acts of favour , capable to convert the most alienated spirits , passed by the many and great affronts that were done to his authority , and endeavoured by all waies possible to overcome evil with good . but the more the king yielded , the more insolent were the factious against him ; he offered to reform both the state and church , but they would not permit him , they themselves would do that work without him . the king sent divers messages to know of them what things they would reform , but to this they answered only with complaints . neither could he obtain any declaration of that which they desired , until that his forts , magazines , ships and revenues were taken from him ; the reason of which hath since been given by one of their principal champions . having to sow the lords field , they had need to make a fence about it before they begin , that the work-men might labour without interruption ; and that to lance the apostume of a sick state , they must first bind the patient . our conscience could not accomodate it self to this prudence , neither ever expect any good from such a way of reformation , which would bind the royal hands and feet of majesty , before they would declare what they desired of his favour ; and cut asunder the nerves of his authority and subsistance , under colour to establish the kingdom of jesus christ . a strange proceeding to us that have learned of st paul , that a prince beareth not the sword in vain , rom. . . but in that is the minister of god to execute wrath ; and that to resist him , yea , when he should make use of the sword to commit injustice , is to resist the ordinance of god : but if he use it well or ill , that ought to be left to him who gave it him , and to whom only he ought to render account ; his subjects ought to counsel him , if he did ill , and refuse to assist him in evil doing , and not repress him by arms : that if this command of st paul obliged the romans to obey a cruel vicious prince , and enemy to god , we should account our selves much more bound to obey a just , merciful , religious prince , whose life was a rare example of piety and sanctity , and his government so just and peaceable , that he might well be called the father of his subjects ; who wanted nothing to make them happy , but to know their happiness . chap. ii. that the covenanters are destitute of all proofs from holy scripture for their war made against the king. these violent beginnings of the covenanters , and their progress also , which overthrows all humane authority , had great need to strengthen it self by divine authority , to satisfie the conscience ; whence is it that they made a great noise of it in their pulpits , but not in their disputes ; for those that exhorted the people in scripture-term to war against the king , hang down the head , when in conference their proofs are demanded , saying ; that , it is not for divines but lawyers to decide the present quarrel ; whence it appears that there is a great difference betwixt the terms and proofs of scripture , and that many that have the voice of the lamb , speak as the dragon . but fearing lest they should accuse us , that we suppress their proofs , behold here all that they make use of , both in their books and sermons , part borrowed from the writings of the jesuites , and part from * two books which are printed with machiavels prince , and not without great reason , for there are three wicked books together , and its a wonder how that in threescore years their books have not been burnt for company by the hands of the common executioner . they alledge the example of david , who had six hundred men for his guard when he was pursued by saul , sam. . . the example of the army of israel , which saved jonathan , when saul ▪ would have put him to death , sam. . . of ehud , who slew eglon king of moab , an oppressor of the israelites , judg. . . the example of the town of libnah , which revolted from the obedience of jehoram , because he had forsaken the lord god of his fathers , chr. . . of jehu , that cut off the house of ahab ▪ kings . the example of jehojadah the high priest , who commanded athaliah the queen to be put to death , kings . . of the priests of jerusalem , who resisted uzziah the king , when he would have exercised the priests office , chron. . . the example of elisha who caused the door to be shut , when joram the king of israel sent a messenger to cut off his head , kings . . and also the malediction that deborah gave to the inhabitants of meroz , because they came not to the help of the lord , when barak fought against siserae , iudges . . likewise the malediction pronounced by jeremy against him that should do the work of the lord deceitfully , and that should keep his sword from shedding the blood of the moabites , jer. . . the idols of laban , and the genealogies of the patriarchs might also have been brought to this purpose ; it must needs be , that the spirit of error and of lies , have a great power upon the understanding of these people , for to perswade them by such reasons to hazard their goods , and lives , and consciences in an open war against their soveraign . all these passages of scripture are examples and particular cases , and all except one far from the point in controversie ; but in a matter of such importance as the resisting of the king , which is so expresly forbidden , and under pain of damnation , there is need of a formal command , or of a permission expressed , that exempts christians ; at least in some certain cases , for the crime of resisting the higher powers , which is to resist god , and from the punishment of eternal damnation ; without this all the examples of subjects rising up against their princes from the very creation of the world cannot , nor is able to put conscience into a quiet condition : he hath but small knowledge that knows not that examples prove nothing , but that such a thing hath been done , and is possible ; not that it ought to be done , or that it is lawful to be done ; if there be not a law built upon the example , and a soveraign authority given to it , that it may be a pattern for the future ; and then it s not the example , but the law that we are bound to follow , which cannot be said of the examples before alledged , which beside the general insufficiency of examples in matter of proof touch not the point of resistance in question , except the first , which is wholly contrary to it . which is the example of david , who being persecuted by saul , took six hundred men for his guard ; this might suffice for answer , that this action is not recommended by the word of god , nor proposed as an example for us to follow ; christian piety and prudence , may imitate many actions of holy persons , which are not formally recommended in the word of god ; but the question being to exempt us from a prohibition , and a formal threatning , rom. . . one of the most considerable and penal in all the scripture , we may receive no example to the contrary , if it be not expresly recommended and turned into a command ; and besides the last command ought to have the advantage , and to be obeyed before the first . moreover , extraordinary cases in scripture , wherein there is a miraculous and prophetick conduct , cannot serve for a pattern in ordinary cases : david was anointed king over israel , by a special command of god , and in all the list of the kings of judah , there were none but saul and david called to the kingdom in this manner . and this holy unction gave them priviledges in israel which were onely proper to them , and which the gentlemen of the covenant have not in england , for ordinary cases there are perpetual and inviolable precepts , and these precepts are wholly contrary to the resisting of soveraigns by arms. our enemies nevertheless challenge a particular interest in this example of david , because they account themselves the anointed of the lord , but deny this title to their king , if he be not one of the elect of god ; but let them learn , that that which renders kings the anointed of the lord , is not true faith , nor the gifts of the spirit , but that soveraign power which they have from on high . and therefore cyrus a pagan king is called by god himself , his anointed , and his shepherd , isai . . . if then kings are the anointed of the lord , without consideration of their religion or vertue , it follows then that they lose not their unction , neither by their errors nor their vices ; and that falling from the grace of god , yet they fall not from that power which they held of him . this is spoken of by the way against the heresie of most part of the covenanters , who deny the divine unction of kings , and fasten it to their f●ntasies in religion . and we have cause to give thanks to these men who alledge to us the example of david , there being nothing in all the scripture more contrary to them ; for in stead of that they pursued the king with weapons in their hands , and gave him battel ; david fled continually from place to place , and never struck one stroke nor drew his sword against his king. twice he let him escape when he had him in his power , and having taken away his spear , restored it to him again ; and having but cut off the lap of his garment , his heart smote him for it ; and when one counselled him to dispatch him , then when he was in his hands , he said , the lord forbid that i should do this thing unto my master , the lords anointed , to stretch forth my hand against him , seeing he is the anointed of the lord , sam. . . and when his servants would have slain him , he saith , destroy him not : for who can stretch forth his hand against the lords anointed , and be guiltless , sam. . . this divine title bound his hands ; and possessed his spirit with fear and astonishment . and since our enemies make him to say that he would not stretch forth his hand against the king , if he descended not in battel against him ; let them well read the text , but especially in the original , and they shall find no such thing ; david doth rather put saul wholly into the hands of god , vers . . the lord shall smite him , or his day shall come to die , or he shall descend into the battel and perish ; the lord forbid that i should stretch forth my hand against the lords anointed : he doth not say that he will not stretch forth his hand against him , unless that the lord smite him ; for if god smite him , what need had david to smite him ? he doth not say he would descend into battel against him , for then his actions would have contradicted his words , for he always fled from him ; the event proved that his words were prophetical , and that h● waited whilest saul should be slain in a strange war , and that the hand of the lord should be upon him . and if david never gave him battel , we cannot impute it to his weakness ; for he might as well have defeated the army of saul , as that of the philistines before keilah , with his small number ; if god who guided him in all his ways had found it good , since it had been easie for him to have raised mighty armies , being designed the successor of saul in the kingdom ; for people naturally adore the rising sun. david retired into keilah , and having heard that saul had an intention to come thither to take him , enquired of the lord , if those in the city would deliver him up to saul , and god having answered him , that they would deliver him , fled from thence ; the ministers therefore of the covenant infer , that david had a desire to fortifie keilah , and to endure a siege . but all which they can gather from that passage is , that david was not safe in that retreat , and that god advised him to seek another , for the inhabitants of keilah might have delivered him to saul without attending a siege ; but when they shall have proved that david would have fortified keilah , it makes nothing for them , since god declares by his answer , that it was not pleasing to him . we would beseech the gentlemen of the covenant to hold themselves to this example which they have chosen , that they would cashier their great armies , for david had but a few people , with them , sam. . . that they would not rob the subjects of their king , of their goods ; but imitate the souldiers of david , who were a wall both by night and day to the flocks and herds of nabal ; that having seized upon the arms of the king , let them peaceably restore them again as david , and not with the points forward . let their conscience strike them , and make them cry out , the lord forbid that i should do this thing against my master the lords anointed , for who can stretch forth his hand against him and be guiltless ? words which beside the example carry with them a perpetual and express command , and shall one day be produced in judgment against those that defend the late commotions by the example of david ; and if their continuance in the kingdoms of his majesty , is either displeasing or dangerous to them , in stead of opposing him , let them retire into some strange country , as david did to king achis ; let them also imitate his sincerity in making use of strangers onely for his protection , and not to invade his country , and raise his subjects against their king , which is that use the covenanters imployed the scots ; in one point onely they imitate and surpass david , in that he fained himself a fool , for they indeed act the fools in good earnest . in brief , the example of david which they alledge , is so contrary to the actions of the covenanters , that they have great reason to fear least god alledge this at the dreadful day of judgement against them , saying , out of thy own mouth will i judge thee , then wicked servant , luke . . the other passages of scripture are most ridiculously alledged , and serve only to shew their great weakness . they bring the action of the army of saul , that saved jonathan against the oath of his father , sam. . . but to what purpose is this ? doth this army draw their sword against the king ? use they any violence either against his person or estate ? if a ki●g would put to death his innocent son , those faithful subjects whom the king employs in this execution do well not to do it , and to refuse giving obedience to so unjust a command . they make use also of the example of ehud , who slew eglon king of moab , who kept the israelites in slavery , judg. . . we have often heard this example pressed with much vehemency in pulpits . the preachers compared eglon to the king , affirming that eglon was the lawful king of israel , and that it is lawful to kill a legitimate king , if he oppress the people of god ; all this is false , and proper to be refuted only by the hangman , to whom we leave them . the example follows of the city of libnah , which appertained to the levites , which revolted from the obedience of jehoram , because ( saith the text ) he had forsaken the lord god of his fathers ; the covenanters apply the word because to the intention of the inhabitants of libnah , and not to the judgement of god ; whence these gentlemen conclude , that it is lawful for the people to shake off the yoke of their prince , when the prince forsakes god , of which they will be judges . although libnah should revolt for this reason , yet it follows not that the reason is of strength , or that it ought to be turned into example , a thing which requires a new proof of scripture ; but the drift of the text is , to assign the cause of this revolt to the justice of god , and not to that of men : take the whole text , chron. . ● . so the edomites revolted from under the hand of judah unto this day . the same time also did libnah revolt from under his hand , because he had forsaken the lord god of his fathers . having consulted with the original , we find that the revolt of edom and of libnah were both together , without the least distinction ; but between the discourse of these two revolts , and the reason adjoyned , there is * there the usual mark for the distinction of half periods : which shews that this reason serves equally for both the revolts , and the sense of the text carries it evidently , that the idumeans , and those of libnah revolted for the same cause , and that these idumeans which were idolaters , had no ground to revolt from the king of judah , because at that time he was also fallen into idolatry ; it s therefore the divine justice that the text regards , and not the motives of second causes . also the same author saith , that pekah the son of remaliah slew in judah in one day , which were all valiant men , because they had forsaken the lord god of their fathers . in these two passages the sense is alike , and the reason of the punishment couched in the same terms ; now it s most evident that the syrians had no quarrel against the jews for forsaking god , because they did not believe in him , wherefore we are to look to justice of the king of kings , who for the sins of princes suffers them to lose the obedience of their subjects ; for god serve● himself of the wickedness of men , whereof he is not the cause , for to execute his just judgments ; but that excuseth not the rebellion of subjects , for it is their part to consider what they owe to their king , and not what their king deserves of the justice of god. they add the example of jehu , who exterminated the king of israel , and all the posterity of ahab , kings . in which wi●hout doubt he did very well , because god commanded him , but the covenanters did very ill in persecuting their king , because god had forbidden them ▪ after this they bring the execution of the queen athaliah , by the command of jeho●adah the high priest , chron. . . which no more then the former toucheth the question ; for not only jeho●adah , but all other people might have done as much , because there was a lawful king , whom they ought to defend and maintain against a stranger usurping , and that had murthered the royal family ; and here the maxime is valid , that against a publike enemy , every one hath right to take up arms : but what conclude they from these two last examples , they would have been ashamed to have named them before the death of their king , but since they have explained themselves , god defend the holiness of his word ▪ and confound this divelish divinity . those that follow are not much better ; they alledge the example of the priests , who resisted king uzziah , when he would have exercised the priests office , so ought the ministers of the gospel to resist the king , if he would administer the sacraments ; but this resistance ought to be done by humble admonitions , and as refusing to serve him in his design , not by way of arms : in the matter of 〈…〉 the priests used not any violence , it is said 〈…〉 caused him to go out of the temple , because go● 〈…〉 him with the leprosie ; but that 〈…〉 force , for the text saith , vers . . he 〈…〉 ●ed to go out , because the lord had 〈…〉 his serves nothing for their subject , they have no other reason to alledge this , but because having quarrelled against all kings , they take delight to blast their dignity . the like is the example of elisha , who commanded the door to be shut against the messenger that was sent from ioram to cut off his head , kings . . if elisha had sent a messenger to cut off the kings ▪ head , the example had been to the purpose , for this is our case at this day ; but to shut the door against an officer of the kings to save his life , being condemned to die wrongfully , and without force of justice , is very far from attempting either against the person or authority of the king : the english law in many case● gives to every one his house for a place of safety , neither is there any law either divine or humane , that forbids us to defend a blow from what part soever it comes ; if the covenanters had done no other thing , there never had been a war , but they proceeded further then defence ; was there ever a more important action upon so small a foundation , to persecute their king by sea and land , destroy his estate , plant their cannon against his person , imprison him , and at last cut off his head , because elisha caused the door to be shut against the messenger of joram . but in recompence , behold here two proofs , wherein there is as much piety as reason , judg. . . deborah cursed the inhabitants of meroz , because they came not forth to help the lord against jabin and sisera ; and jer. . . jeremy cursed them that kept their sword from shedding the blood of the moabites , ergo , cursed are all they that came not to help the covenanters against the king : for these rare consequences they deserve a bundle of thistles , such as asses feed on , and to be driven from the society of men , as being deprived both of reason and humanity : who hath given them power to stretch to the king either by words or actions , the judgements pronounced against the enemies of god , and which are restrained to certain nations and persons : the king , was he a moabite ? was he a pagan ? or an usurper of a kingdom , as jabin ? are you prophets as deborah and jeremy , to curse with authority ? if ye be not prophets , ye are sacrilegious , for cursing is a fire that appertains only to god to cast forth , they who are so bold to take it into their hands without authority burn them , and hurt none but themselves , but oftentimes doth good to them whom they would hurt ; for this rashness moves god to jealousie , and provokes him to do the contrary , according to the psalmist , psal . . let them curse , but do thou bless ; we have great hopes that our enemies shall be the occasion of the blessing of god upon us , since they take such pains to curse us ; it is the constant argument of their sermons and publike prayers ; to it they employ the vehemency of their eloquence and fervour of their devotion ; let us then say with david , sam. . . it may be the lord will look upon our affliction , and that the lord will requite good for their cursing ; but let us bless them that persecute us , and despitefully use us : o our god! turn their hearts , and bless their persons , and as our lord jesus by his prayer on the cross saved them which crucified him , save we beseech thee all those that crucifie him in his members , and those who killing us think they do god service . chap. iii. express texts of scripture which commands obedience , and forbids resistance to soveraigns . for to draw them from examples and particular cases , which is their retreat , to general precepts , we beseech them as they love god and their own salvation , to review their proofs , and consider that in all the scripture there is neither precepts nor permission that authorizeth the taking up of arms against their soveraign , but there are very many formal commands to the contrary . the first commandment , honour thy father and thy mother , binds us to honour the king ; for in the beginning soveraignty appertained to fathers , and is derived of the paternal power , deut. . , &c. now it is impossible to honour the king , and draw your sword against him ; upon which we observe that in case of idolatry , the father was commanded by the king to accuse his son and daughter , and the husband his wife , and to stretch forth first his hand against them to slay them ; but neither the son nor the daughter ought to accuse the father , nor the wife the husband , much less to put forth their hand against them : whence we learn , that neither children nor subjects ought to rise up against their fathers or their kings , which have in them the paternal character , no , not for the service of god ; and that their persons ought to be inviolable ; those who confess this truth , and yet in the mean while separate the authority of the king from his person , deny that which they have confessed , and expose the person of the king to violence , for it is the authority that renders the persons of kings unviolable . therefore among so many reprehensions and judgments against idolatrous kings , whereof the holy history is full , ye shall in no place nor part find that the people are reproved for not depressing or deposing their king ; ordinarily the punishment that god sent upon them , came immediatly from himself , or out of the kingdome , not by their own subjects : before god would employ jehu , who was a subject , to destroy the kings of israel and judah , he anointed him king , and besides , gave him a special and extraordinary command . we say the like of jeroboam , whose example is very ill alledged to defend rebellion , for jeroboam was sent of god to take the kingdom from rehoboam , and was authorized by a formal donation . the sentence of david before mentioned , sam. ● . . is of very great weight : who can stretch forth his hand against the lords anointed , and be guiltless ? and this other of him , touch not mine anointed , and do my prophets no harm , psal . . . but the covenanters have violently and cruelly proceeded against both . god speaking under the name of soveraign wisdom , saith , by me kings reign , and princes decree justice : by me princes rule , and nobles , even all the judges of the earth , prov. . , . if it be by him that kings reign , they should be respected for love of him , and he that resists them makes against god. to this purpose also tends that excellent scripture , prov. . , . my son , fear thou the lord and the king , and meddle not with them that are given to change : for their calamity shall rise suddenly , and who knoweth the ruine of them both ? a scripture which shews , that the fear of the king , is a part of the fear of god , and that those that rise up against him , are reserved of god for a sudden calamity . and this is also of him , eccles . . . i counsel you to keep the kings commandment , and that in regard of the oath of god. a passage that binds us to keep the commandment of the king , for the love of god , and the oath of allegiance , under which all subjects are born , and many have actually taken ; for every oath is a contract made with god. and a little after , eccles . . . where the word of the king is , there is power ; and who may say unto him , what dost thou ? but we have to do with those , who make this question to their king , and care neither for his word nor power . the law speaks expresly , exod. . . thou shalt not revile the judges , nor curse the ruler of thy people . yea , it restrains the thoughts as well as actions , eccles . . . curse not the king , no , not in thy thoughts . if we are not to speak nor think ill of the king , much less should do ill to him ; the violation of these commands by the covenanters , are too enormous , and cry aloud to heaven for vengeance . our lord jesus christ himself commands us , to render to cesar the things which are cesars , and to god the things that are gods , mat. . ● . he himself would pay tribute to cesar , although of right he should have made cesar tributary to him ? and not having money , he caused it to be brought to him by a miracle , rather than he would be wanting in this duty ; this is far from taking the kings revenues from him , and employing the tribute due to him , to raise a war against him . when the officers of justice came to take him , he rebuked his disciple who had drawn his sword against them , and healed the wound that he had made ▪ mat. . he suffered himself peaceably to be led before herod and pilate , whom he might have as easily destroyed , as make them fall down backward who came to apprehend him ▪ but he submitted to the divine authority that shined in the person of the governour , yea even to death ; openly professing that the power which he had , was from above , john . . if the power of kings depended upon the gift of their subjects , as the covenanters held , jesus christ should have said that the power that he had was from below ; but this divinity proceeds from another doctor than the son of god. saint paul is marvellous express and full upon this point , rom. . , &c. let every soul be subject unto the higher powers , for there is no power but of god : the powers that be , are ordained of god. whosoever therefore resisteth the power , resisteth the ordinance of god , and they that resist , shall receive to themselves damnation . for rulers are not a terrour to good works , but to the evil . wilt thou then not be afraid of the power ? do that which is good , and thou shalt have praise of the same . for he is the minister of god to thee for good ; but if thou do that which is evil , be afraid : for he beareth not the sword in vain ; for he is the minister of god , a revenger to execute wrath upon him that doth evil : wherefore ye must needs be subject , not only for wrath , but also for conscience sake . for , for this cause p●y you tribute also , for they are gods ministers , attending continually upon this very thing . render therefore to all their dues , tribute to whom tribute is due , custome to whom custome , fear to whom fear , honour to whom honour . oh! behold with what vigour of spirit and power the apostle presseth obedience , and condemns resistance of soveraign powers ; is there any thing in the world so strong and pressing as this divine lesson ? the authority alone had been sufficient , but over and above he adds threatnings , promises reason upon reason ; they who shall well consider the text , will learn ; that it is impossible to be a good christian , without being a good subject , and that they cannot resist the king without resisting god ; also that terrible threatning of damnation should retain men in their duty : let every one ( in the fear of god ) that have born arms against their king , think well of this , and repent : oh! it is a dangerous thing to resist god , he must be very imprudent that will hazard the damnation of his soul , so formally denounced against rebels , upon distinctions and good intentions , at the great day of account they will find these very light things . the divines of the covenant labour with might and main to elude the force of this scripture , which plucks them by the throat , they change themselves into many contrary forms to escape it , as we shall see hereafter . saint paul recommends this doctrine to titus , tit. . , . put them in mind to be subject to principalities and powers , to obey magistrates , to be ready to every good work ; to speak evil of no man , to be in brawlers , shewing all meekness to all men . a dangerous scripture ; to teach subjection and meekness , is to strike the covenanter at the heart . saint peter speaks in the same stile , pet. . , &c. submit your selves to every ordinance of man for the lords sake , whether it be to the king as supream ; or unto governours , as unto them that are sent by him for the punishment of evil doers , and the praise of them that do well , for so is the will of god , that with well doing ye may put to silence the ignorance of foolish men : as free , and not using your liberty for a cloak of maliciousnesse , but as the servants of god. honour all men , love the brotherhood , fear god , honour the king. the rest of the chapter is employed in teaching christians to submit to their superiours , and to suffer for righteousness : behold truly the doctrine of christ , it 's thus that the apostles pla●ted the church , it 's thus that they fought the good fight , not in killing kings , but in bearing the cross for the gospel . one of ours , having requested a learned divine that followed the party of the covenanters , that he would give him a precept of scripture , where it 's commanded for subjects to take up arms for religion against their soveraign : he returned this scripture , stand fast therefore in the liberty wherewith christ hath made us free , gal. . . but we maintain against him , that both saint peter and saint paul preserved themselves more stedfast in their christian liberty in suffering death , than all the armies of the covenanters in fighting ; and that they take the waies not to establish , but to shake and overthrow their liberty in christ ▪ we need not prove that saint paul in this scripture , never meant to speak of fighting , but to preserve the spirit free from superstition . christian liberty consists not in shaking off the yoke of superiour powers , but of that of error and vice ; and that liberty which our enemies have assumed , to present their petitions to their king , upon their pikes point , and in the end to kill him , was not the liberty from which christ had made them free : let them learn the lesson of saint peter , to carry themselves as free , and not using their liberty for a cloak of maliciousness . chap. iv. the evasions of the covenanters upon the texts of saint paul , rom. . and how in fine they refuse the judgment of scripture . the apostle commands , rom. . . that every soul be subject to the higher powers , for there is no power but of god. the powers that be , are ordained of god. to this scripture , some of them answer , that evil kings are not ordained of god , having learned this doctrine of goodman ; but therein they directly contradict saint paul , who spake of the powers then in being ; they that were then when saint paul wrote this epistle , were one of the three nero's successors of tyberius , the best of them were nothing worth ; a child is capable to distinguish betwixt the wickedness of a prince , and his authority ; the first whereof is of himself , the second is of god , and it 's of the power that saint paul speaks of , without distinction of persons . as for the following verse , where saint paul infers thus , whosoever therefore resisteth the power , resisteth the ordinance of god , and they that resist , shall receive to themselves damnation . buchanan and his followers ▪ answer , that this command was but for a time , whilst the church was in it's infancy weak , and under the cross , incapable to resist their prince ; but if saint paul had lived now , and were to write a body of common-wealth , he would speak far otherwise , and would leave kings to be punished of their subjects , and this is that buchanan assures us upon his word . likewise one of the best writers of the covenanters affirms , that saint paul spake to some particulars dispersed in the condition of the primitive church , who had not means to provide for their safety ; if this license were lawful , men might reject all the doctrines of saint paul's epistles , as written to particulars , and the masters of the covenant would make a way to exempt ▪ themselves from many duties commanded by saint paul , which would very ill accord with their intentions : so when the apostle saith , rom. . , . let love be without dissimulation , abhor that which is evil cleave to that which is good , be kindly affectionate one to another , with brotherly love preferring one another , there is some appearance that they take this command addressed to some particulars , and not to them , since they give themselves the liberty to do the quite contrary : there is in these epistles some commands provisional , moveable according to the times and persons , as those which concern the outward order ; others which are purely personal , as the command made to timothy , to come to him before winter ; but the moral doctrines are immoveable , and vary not according to the times , since that reason of saint paul given , that the powers that be , are ordained of god , is a truth perpetual and universal , and the command not to resist the powers , ought also to be general for all ages and all people ; so likewise this reason is perpetual , that the magistrate beareth not the sword in vain , but to do justice ; and this other , ye must needs be subject , not only for wrath , but also for conscience sake : wherefore the command grounded hereon to be subject to the higher powers , & not resist them , is of perpetual necessity and obligation . and since to resist the powers , is to resist the ordinance of god , may we not ask of our new divines , why the strong and not the weak are permitted to resist the ordinance of god ? it 's enough to have a good sword to exempt a man from the commands of the gospel . the covenanters might defend this interpretation of the text of saint paul , by the authority of cardinal bellarmine , who saith , that if the christians long since did not depose dioclesian , julian , the apostate valens the arrian , and others , it was because they wanted temporal forces , otherwise of right they might , which is the language of our covenanters ; but this opinion draws along with it three inconveniencies . first , that it blasts the primitive church , and deprives the martyrs of their honour ; for it 's little worth praise to suffer for the gospel , when a man hath a will without means to rebel ; their obedience to their soveraigns was then nothing worth , since it was forced , and all their protestations of subjection in the writings of the fathers , of which they are full , ought to be imputed to weakness and hypocrisie . this likewise is to accuse saint paul of want of sincerity , as if he taught patience and obedience to kings , only to accomodate himself to the times , and not to obey god ; but he clears himself sufficiently of this accusation , saying , that we must not only be subject for wrath , that is to say , for fear of punishment , but also for conscience . moreover this doctrine is pernicious to the church , for if it were embraced , it would render christians suspected , and hateful to their soveraigns ; as persons who would subject the conscience of their prince to theirs , and submits to them only out of weakness , and wait only an occasion to cast off their yoke ; which would oblige kings ever to keep them weak , and to impose heavy burdens upon them , and so prevent their rising . also this doctrine is pernicious to the profession of the gospel , for it would much hinder the conversion of pagan kings , since that turning christians , according to the mode , they should lose their authority , there being no pagan religion , which teacheth subjects to resist their prince by arms ; which would also indure christian kings of a diverse religion , to hinder with all their might the conversion of their subjects : blessed be god that there are none but the jesuits and covenanters that maintain so destructive an opinion : the reformed churches , and the most part of the roman church give no jealousie to their princes hereupon . the holy prudence of the apostles saw well , that even besides conscience , the counsell , the most profitable for the conservation of the church , and the propagati●● of the gospel , was to subject themselves wholly to their soveraigns , and without any reservation , but to suffer for righteousnesse sake , rather than disobey ▪ god ; for hereby the principal hinderance was removed , namely , that shadow which the enemies of the gospel made the emperors to apprehend that this doctrine which spread so fast , would bring along with it an alteration in their estates , and that the christians wa●ted but the coming of a king , that would break in pieces all other kings , and have for his possession the ends of the earth ; it 's that which saint peter had regard unto , where he exhorteth believers , pet. ▪ , . to submit themselves to every ordinance of man for the lords sake , that in all well-doing ye may put to silence the ignorance of foolish men . by this manner of subjection whole states were converted , and in the end patience overcame ▪ for the christians of the first ages have made appear by their piety and moderation , that the kingdom whither they aspired was not of this world , neither did in any thing diminish the rights of monarchs , but rather strengthened their authority , binding their subjects anew by conscience , yea so far as to make whole armies of valiant m●n that had power in their hands , to lay down their necks rather than to draw their swords against their emperor ; so did the christian souldiers under maximinian , who would have constrained them to sacrifice to his idols ▪ the armies of the english and scottish covenanters are not capable of this doctrine ; these northern people are impatient libertines and haughty ▪ they will form a gospel according to the ayr of their ●●●mate . their other crafty evasion is not much better , that saint paul forbids to disobey the power of the king , but not to his person ; but the text is formally against this , for the apostle by power doth not understand a quality without a subject , but fastens it to the person , saying in vers . . that the prince is the minister of god , and that he bears not the sword in vain , and that they are ordained of god to do justice . and he speaks , vers . . of princes in the plural number , they are gods ministers , attending continually upon this very thing . 't is the style of saint paul to call the angels , who excel in power , principalities and powers : when he speaks , eph. . . that the manifold wisdom of god might be known to principalities and powers in heavenly places : it appears that he speaks not of accidents , but of persons , for they are the persons , and not the titles , that are capable of knowledge . now i would fain know of these men , what this person is that it is lawful to resist ? if it be the person of the king or supream magistrate , whilst it is joyned to his power , they resist the power in the person ; and if it be the person separated from the power , they must needs before resist either the one or the other for to m●ke this violent separation . and seeing that the covenanters maintain that the authority of the king resides in their chief , those that draw the sword against them , may return the same answer , and say , that they resist not their authority , but their persons ; but the oath of allegiance , and that of supremacy , which are imposed by act of parliament , cause all these subtilties to vanish , for men take these oaths to the person of the king , and not to his power , or to his supremacy separated from him . moreover this distinction is contradicted by another , which hath been frequent a long time in their mouths , that they resisted not the king , but his armies , which signifies in effect , that they resisted not the person or king , but his power ; for his power laid in his armies , and as it is the nature of a lie to enter far , these people who say they are licensed by saint paul to oppose the person of the king , and not his power , were marvellously impatient when they were told they fought against the king , and affirmed that they fought for him and defended his person , which doubtless seems to be spoken to move laughter and indignation ; but god cannot be mocked , nor conscience wholly blinded , by their impatience ; hereupon they testifie that their conscience makes their process , and dictates to them within , that to bear arms against the king , is to sin against god and nature . it 's a notable symptome of a desperate sick state , where the reason of a people is smitten with astonishment , whereof we have a most lamentable example , for was there ever such a capricious madness , to accuse the royal majesty of treason , to make edicts by the king against the king , to swear a covenant for defence of the king , which nevertheless obligeth them to make war against him , and the king being alive , to forge a platonick idea of the same king , residing fifty miles from himself , that so they might fight against the person of the king. there is no cymera , nor fantastical humour like this ! behold the work of the spirit that now works efficaciously in the children of disobedience ! behold another evasion ! the apostle ( say they ) doth not teach us who is the superiour power , but that it is the superiour power that we must obey , and therefore they strive to form in the kingdom a superiour power above the king , a thing contrary to the constitution of this monarchy , as i hope to make appear . it 's easie to gather which is the superiour power , which saint paul understands , for he expresses it himself , it s the power which bears the sword , ver . . and he to whom tribute is paid , psal . . rights that appertain to the king alone , and which were actually possessed by the emperor , where saint paul wrote this epistle : that which they alledge against this , that the emperor then was more absolute than the kings at present , is false , but he was much more limited : suetonius that lived under trajan , puts amongst the enormities of caligula , to have been very near changing the form of government ( which was a principality ) into a kingdom , and to place the diadem upon his head . and the learned called not the power of these emperors regnum but principatus ; and were this allegation true , yet it would be far from the purpose ; for be it that the emperor should be more or less absolute than our kings , the command of saint paul is alwaies the same , that we must not resist him that bears the sword , and to whom custome is due , because his authority is of god. this other starting hole is of the same stuffe , they say that the defence not to resist supream powers , obligeth only particulars , and not the states of a kingdom ; this is to make another gospel for the general than for the particulars ; as if they should say , the commandments of god are directed to every one , but not to all , which is to overthrow common sense , since the oaths of allegiance and supremacy are imposed upon all the states of england , whereby they are bound also in general ; none sit in parliament that takes not their oaths at his entrance , neither is it in their power to overthrow without and against the king that which is established by the king sitting in parliament . also this is a thing that never entred into the spirits of the english before the times of this epidemical phrensie , that the kings writs which makes the estates to assemble , and the deputation of the people that sends them , should exempt their deputies or parliament men from the duty of subjects , and absolve them of their oath of allegiance and st. pauls command . the text of st. paul according to the greek requires that every soul should be subjects ; if so be then that their deputies or parliament men have no souls , they are not bound to give obedience to the king. when we reason thus , our adversaries are extraordinarily moved , and would take this matter out of the hands of the clergy , saying , that the lawyers , & not the divines are to decide where the supream power of the state rests , whether it be in the person of the king or the people , and with what limitations the king ought to be obeyed , and that the apostle requiring an obedience to supream powers , intends an obedience according to the laws , and the laws are every where different , and that one and the same rule of scripture cannot serve for all kingdoms ; that the kingdom of england not being formed as the kingdom of israel , or the roman empire , the commands of the old and new testament alledged , toucheth not the present quarrel . now are they not ashamed to forbid our clergy to discourse of political affairs ( whilst the gentlemen of the bar take upon them to teach divinity to the clergy , and by infinite boo●s , as processes , stir up the people to rebellion by reasons of religion ) and to uphold staggering consciences in the duty of obedience and christian concord , and to defend the truth of god by our sufferances , as we have endeavoured to do ; it 's not to meddle in the affairs of state , but to discharge our consciences , and to keep that good thing which god hath committed unto us . we cannot be accused to intrude our selves into the civil government , as their ministers , who serve as agents and factors in publick affairs . it s henceforth the duty of divines to handle this point of state , for the lawyers and states-men of the covenant , who having lately built their new policy upon a new divinity of their fashion , have forced the divines to become polititians , at lea●●o far as to defend true divinity from the crime of disobedience ; since they press us for conscience to joyn with them to resist the king , they must satisfie our consciences that the fundamental laws of the kingdom require us so to do . but if they would that divines rest themselves upon the faith of the lawyers in the point of resistance , upon which there is no less penalty than damnation , it is to press an implicit faith , and blind obedience upon those that preach the contrary . without exceeding then the limits of our vocation , we do acknowledg that the apostle requires an obedience , according to the laws of the state , not only of the state of rome , but of every other form of government ; and we deny , that there may not be found in scripture a rule of obedience , which serves for all sorts of estates , for such is that of the present text , that every soul should be subject to the higher powers , and that he that resisteth the powers , resisteth the ordinance of god , and thereby shall receive to himself damnation ; the reason inserted between these two sentences do manifestly regard all forms of states , that there are no powers but they be of god , and the powers that are , are ordained of god ; therefore the command that goes before and after , appertains to all sorts of government : let every one be subject to the power , and let none resist the power and threatnings ; also which is the terriblest of all threatnings , that those that resist the powers , shall receive to themselves damnation . saint peter wills us to be subject to every ordinance of man for the lords sake , that is , we are to subject our selves to every form of government lawfully established , and to perswade our selves that that ordinance is of god : generally the scriptures before alledged , oblige all persons of all estates to yield obedience to him , and those in whom the supream power resides ; and there cannot 〈◊〉 brought any valuable reason why it is more lawful to resist the supream power in england , than in israel or in rome . indeed if they could produce a fundamental law of the kingdom , that did permit the people of england in certain cases to take up arms against the king , they had some reason then to say that saint paul did not forbid the english to resist their prince , beyond the nature of their laws , as the princes of germany , when they took up arms against the emperor , produced the golden bull of charles the fourth , and the emperial capitulation , for by it they were expresly permitted to make war against him , if he attempted any thing against their ancient composition ; although i account that this capitulation could not be made without contradicting the command of the apostle , for histories mention that the emperour was reduced to it by the threatnings and menaces of the pope ; but now by long prescription , the empire is not that it was , and it 's a point disputable what is the supream power in divers states of germany . 't is that which but of late hath been put to the question in england , and was never disputed before the year . where the supream power of the kingdom resides , unless when the crown was in dispute between two princes : the kings enemies employed all their forces to prove that the soveraign authority appertained to the people , to evade the text of saint paul and other texts of scripture , which did marvellously incommode their affairs , imitating those that alter the lock of their doors , when the key is in possession of their adversary ; for beholding to their great regret , that the scripture is wholly ours , commanding obedience , and strictly forbidding resistance to soveraigns , yea under pain of damnation , they labour with all their might to change the nature of the state , that thereby the rules of subjection contained in the scripture might be of no use . one of their authors , of whom they make great account , affirms boldly , that the passages in scripture against resisting the supream power are of no force , but in simple and absolute monarchies , as that of the jews and romans , and do no waies touch ours : this is a clean shaver , who cuts the knot that he cannot untie ; wherein he imitates the ingenuity of buchanan , who having taught subjects to punish their king , and feeling himself pressed by conscience , which suggested to him , that the scripture was wholly contrary to it , prevents the objection that might be made , by maintaining , that it 's ill inferred to say that the thing is unlawful , because there is no such thing or the like found in scripture . these their confessions are very remarkable , and indeed most strange , coming from christians , who should rather frame their policy to scripture , than reject the scripture , because it contradicts the policy they would establish : they have found out an invention to cast off the yoke of their king , which is to cast off that of the word of god. after this so open a profession , it 's against all equity they should make use of scripture for their cause , either in their writings or sermons : they alledg nothing but examples , but there is no reason that the examples should be made use of by them who reject the commands , but after they have turned themselves into as many postures as a fencer , to defend themselves against the invincible text of the apostle ; in the end , hither they are driven , to refuse wholly to debate the difference touching their duty to their king by the commands of scripture . the last figure of proteus is the natural , and after all their tricks of lying and hypocrisie , at last their nature shews it self . in fine , when all is said , this is the only answer on which they rest , that the commands of scripture cannot determine the point of their resistance , and that we must have recourse to the lawyers . this speech is commonly in the mouths of all the wisest of their party , and let all christian churches take notice of this their most shameful evasion . the covenanters of england , who pretend to establish the kingdom of christ according to the word of god , refuse to be judged by the commands of scripture , touching the war made against their soveraign . chap. v. what constitution of state the covenanters forge , and how they refuse the judgment of the laws of the kingdom . to elude the strength of humane laws as well as divine , they forge a primitive and fundamental constitution of this estate , destitute of all authority both of god or man. and here we must distinguish between their doctrine they taught in the beginning of their covenant , and that which they taught afterwards ; for then when they were to fight with the king in the field , and were not yet capable o● so high hopes as afterwards they effected ; they forged a form of state suitable to their possibility then , which was to constrain the king by the terror of their arms to accord to all that should please them , and wholly to put the government into their hands ; notwithstanding their principles then led them to those conclusions which since followed , for they supposed that the soveraign power was inherent in the people , that the people elected the king , and had committed to him the authority that he exercised , reserving to themselves the power to assume it again when the state should judge it most convenient ; and to take away the sword of justice and the militia , to make use of it against him if there were need . that the king had not the supream power but by paction , which being once broke by him , the subjects were exempted from their obedience , that he was onely depository of the supremacy , but when the estates were assembled , the supremacy was joyntly possessed by him and the two houses ; so that the king had but the thirds , and that but very hardly , for they held that the states had a negative voice , and the king could do nothing without their consent ; and whether the king had the negative voice of right they were not ag●eed , but all accorded to take it away from him in effect ; that is to say , after their account , that the people might refuse the king what displeased them ; but if the king denyed what the people propounded to him , they esteemed that the two houses might and ought to do it without him , and force him to it by arms ; and this doctrine hath been confirmed by their practise , or to speak the truth , this their practise hath occasioned this doctrine . now since god through his secret and incomprehensible judgments , hath suffered the wickedness of this age to have success above their desires , they built upon these principles this conclusion , that the people may judge and execute their king , dissolve the monarchie for ever , and turn it into an aristocracy or popular government : for yet they cannot agree to which they should hold themselves ; since then they would perswade us that the constitution of the english government , exempts us from these two great dangers ; disobedience to god , and damning our souls in resisting the king ; and since they would oblige us for conscience sake to oppose the king in obedience to god and the higher powers ; and that our clergie are commanded to exhort the people , that god hath commanded them to draw their swords against their soveraign ; there is a necessity to satisfie our reason , and resolve our consciences hereupon , to enquire whether the nature of the state be such as they have painted it out to us . and for this we have not referred our selves to those of the royal party , but have consulted with the most judicious writers of the covenanters , who pass amongst them as oracles of the state , expecting that for proof of this form of government , they would have produced the old records of the kingdom , which are now in their custodie , the ancient statutes of parliaments , and the testimony of their old historians ; but they alledge no such things , though much pressed thereunto by their adversaries , onely they make a discourse in the air upon the law of nature , that hath given to every person , and by consequent to every estate , a power for his preservation ; troubling the ignorant readers brains with barbarous terms , and thorny distinctions , and extracting the quintessence of the state into an invisible substance : they tell us that the parliament was coordinate , and not subordinate to the king ; that the three estates of parliament , whereof the king made one , being fundamental , admitted not of the difference of higher or lower : that the power of the king in parliament was not royal but political : that this fundamental law of the kingdom was not written , for if it were it should be superstructive , and therefore mutable , and not fundamental : that the mixture of the three estates in government was not personal but incorporate . those that understand not these mystical sentences , ought to be nevertheless content ; it being not reasonable that they should understand them better then the authors themselves . an affected obscurity amongst ideots passeth for knowledge ; and ye shall find that the discourses that have least reason in them are most difficult , like olive stones which are very hard , because there is nothing in them . now is it not requisite to subtilize upon the virtuality and actuality of the peoples power , for to inform the conscience of the subject , touching the justice of his arms against his king ; but for that there is indeed need both of divine and humane authority , and such as is easie , and to be understood of all . but the observation of mr. du moulin is very true , that ordinarily lying arms its weaknesse with thorns , like lizards , who save themselves by running into bushes . above all in a point where the question of right is founded upon that of fact ; as this question now , whether it be lawful for the english to take up arms against their prince , here to go about to satisfie reason and conscience with political and metaphisical contemplations is not to purpose , they should ( besides divine authority which should ever march before ) enquire whether the laws and constitutions of the country authorize this war. the question being not to dispute which is the best form of government , but to preserve the form to which god hath subjected us , and to observe the laws of the kingdom , and after many moral and political discourses ( for our adversaries pay us with no other ) those that have any honesty or understanding come always to this , that they would shew us by what law of england it is permitted the subjects to take up arms without the kings permission , and against him : when did the people ever make this election ? where is it that they have reserved the liberty to resume the supreme authority when they shall please ? is there any statute made during the ages that this monarchy hath continued , that prefers or equals the two houses to the king , or doth authorize them to ratifie any thing without him ? where is the articles of that capitulation which in some certain cases dissolves the subjects oath of allegiance ? is there any case in the law in which it should be lawful for subjects to take from their king or supreme magistrate , his forts , navies , and magazines , and to take into their hands the sole administration of justice , and the militia , to confer the great offices of the crown , to receive ambassadors , to treat with forreign nations , and to dispose of the goods and lives of the kings subjects . to these so important questions , for the duty and happiness of all the members of an estate , and the eternal salvation of their souls and bodies , to answer with platonick considerations , and in stead of producing the laws of the kingdom , to philosophy upon the law of nature , and form an appeal from authentical and known laws to a word not written , made at pleasure ; this is to mock god and men , this is to insult upon the brutality of the people , and to take a wicked advantage from the wine of astonishment or senselessness , which god in his just wrath hath poured forth upon this miserable nation ; for if they did beleeve there remained any common sense in this blind and mad people , durst they so boldly return so ridiculous an answer to those that demand where are those fundamental laws written , that now make all other laws bow to them , namely , that the fundamental laws are not written , and that if they were , they should be superstructive , and not fundamental ; after this account the command to love god with all our heart , and our neighbour as our self , is not fundamental , because it is written ; it were to profane reason to imploy it to refute a reasoning so unreasonable ; it must needs be that these people know they have to do with persons of great credulity , since they dare give them for a fundamental law , a fantasie which they never heard before spoken of , and whereof no writings nor histories make mention , and this is to fight against their king , overthrow the state , lose their goods , hazard their lives and consciences : but what should i say ? there is no reason but is perswasive when the conclusions are taken , and there is strength to maintain them . christendome which have now their eyes upon our broils , will take notice of the open confession of the troubles of this state ▪ that for the war against the king , and for the form of government which they establish in the kingdome a superiour power that abolisheth the royal , they have no fundamental law written : is not this then marvellously to abuse the justice of god , and the patience of reasonable creatures made after his image , and indued with knowledge ; to constrain them to prostitute their consciences and lives in a quarrel for which they openly confess there is not any law written , and for which there is not the least footing of approbation , in all that hath been established , or left authentically written since england hath been a nation ? we have let you see before how they decline the defences of scripture against the resistance of soveraigns ; behold now they confess there is no fundamental law written for to justifie their arms , and the superiority of the people above the king , which they would introduce with the sword ; and thus they acknowledge they have no authority neither divine nor humane for what they do ; as cardinal perron having maintained the power of the pope over the temporal of kings , before the estates of france , in conclusion affirmed , that it was an article which was not decided , neither by the scriptures nor the ancient church , so that the pope and our mutineers agree together to usurp an authority upon kings , without any ground or warrant in the word of god , and contradicted by all humane constitutions , that is to say , that hoth god and man are contrary unto them . chap. vi. what examples in the histories of england the covenanters make use of to authorize their actions . but do we not much wrong them to say that there is nothing makes for them in all the ancient writings and histories of this kingdom ? do they not alledg the two parliaments that deposed edward the second , and richard the second , yea truly , and to their great shame , as the wisest of their party do acknowledg , affirming that those acts of parliament against richard the second , were not properly the acts of the two houses , but of henry the fourth , and his victorious army , in which they say true , for the duke of lancaster , who after caused himself to be called henry the fourth , having prevailed with the people to rise against their lawful king , assembled a parliament , which he made to do whatsoever he would , and having deposed and imprisoned this poor king , soon after caused him to be put to death ; though this action were as just , as it is execrable , yet it would make nothing to the purpose , where the question is , of that which the two houses may do , separate from the king ; for the deposing of king richard was by another king sitting in parliament ; for until these last states , the two houses never thought that they were able to conclude any thing without the royal consent ; and since , the parliaments held under the house of york , declared henry the fourth usurper of the crown , and therefore condemned the parliament which had confirmed his usurpation . the other example is no better than this , the deposing of edward the second , by the conspiracy of his wife , and the favourites of this queen , who served themselves of a parliament to execute this wickedness , and having deposed the king , and crowned his son , who was under age , caused the father to be most cruelly put to death in prison , & yet the authority of the young k. must be made use of to make the resolution of the parliament pass into an act ; for without the king the parliament can no more act , than a body without a head : but when the young king came to age , he caused the authors and complices of his fathers death to be executed , and caused all the acts of this parliament to be broken by another . and less than these to the purpose is , which they alledg , concerning the accord the barons extorted from king john , by which this unhappy and imprudent king being reduced to a straight , promised to put himself into the power of twenty five of his barons , and submitted himself to divers other dishonorable conditions ; and this accord was not made in parliament , but in the field by force of arms , there being no parliament then sitting , and therefore was of no force , nor was ever kept . these articles of the barons were much like those the two houses sent the king to beverly , oxford and new-castle ; the covenanters imitate these barons in their affectation of piety , for they called their general the marshal of the lords army , and of his holy church , and these perswaded their chiefs that they led the battels of the lord of hoasts , but these transferred not the crown to another prince , as the barons did , but have taken away both his crown and life , having long before declared by writing to their king , that they dealt very favourably with him if they did not depose him , and that if they did , they should not exceed the limits of modesty , nor of their duty . this judgment was pronounced in the house of commons without contradiction that , the king might fall from his office , that the happiness of the kingdom did not depend upon him , nor the royal branches of his house , and that he did not deserve to be king of england : the authors of these opinions are declared in a declaration of his majesties . in one point the barons and covenanters are very different ; for the lords that remained with the covenanters were without power , all places of honour and trust being taken out of their hands by their inferiours , and at last their house abolished by the commons , so that in stead of producing this war of the barons , the covenanters should rather have alledged the seditions and commotions of watt tyler and jack straw , poor artisans , and followed with people of the same rank ; for these persons and the cause of the covenanters are far more alike . behold here with what authorities the margins of their books are stuffed ! behold the examples which the polititians of the times present to the gentlemen of the parliament for to teach them what they ought to do ; those infamous actions which were abhorred by the ages following them , are become the supporters of ours ; and despair , which makes men snatch up any sorts of weapons , forceth our enemies to justifie their actions by the examples of rebels and paricides ; 't is not for nothing then that these histories are so often alledged , though nothing to the purpose , and it 's not without cause that they print them apart ; for not being able to justifie their actions , they have declared their intentions , and made the king to see what he sholud trust to , if he fell into their hands : certainly , if there had not been a design laid to come to that , both to prepare the people and intimidate the king , those incendiaries who by these horrible examples , and their maximes of state grounded thereupon , teaching the deposing of kings , should have been hanged long since with their books about their necks : for so many men which are studied in the laws of the kingdom , and are at the helm of affairs , cannot be ignorant of that which king james of happy and glorious memory , marks in his book of the right of kings , that in the time of edward the third , there was an act of parliament made , which declared all them traytors , who imagined ( it's the word of the law ) or conspired the death of the king ; ●on which act the judges grounding themselves , have alwaies judged them for traytors who dared but to speak of deposing the king , because they believed that they could not take away the crown from off the kings head without taking away his life . it was heretofore a crime worthy of death to speak , yea to think evil against the king , and moreover the word of god which is to be obeyed , forbids us to speak evil of the king , no not in our thought ; but now it 's the exercise of devout souls to write meditations upon the deposing of their king. chap. vii . declaring wherein the legislative powers of parliament consists . having no better authorities in all the examples of the ages past , they establish a new one , which by the unlimited largeness , supplies what it wants of length of time ; for when we require to be governed by the laws , they answer us , that the parliament is the oracle of the laws ; that it is for that great court to declare what is law and what is not , to interpret the laws , to dispense with them , or to make new ones . that themselves are the parliament , excluding all others ; and that since they have declared that this war is according to law , and that such maximes as they give us , are fundamental laws of the kingdom , we must remit our selves to them , and receive for law what they ordain . but because strangers may read , who have no knowledge of the government of england ; for to examine this imperious reason , we are obliged to declare here what we know touching the present affairs . we have learned to acknowledg the parliament 〈◊〉 england for the supream court of the kingdom , that can make and unmake laws , and from whose judgment there is no appeal : but of this court the king is the principal part , and it 's he that renders it soveraign ; the two houses in all their legislative acts acknowledg him their true and sole soveraign , the house of lords only can evert the judgment of the courts of justice , but not their own , without the consent of the king and the house of commons ; the house of commons is not a judicial court , having not power to administer an oath , inflict a fine , or imprison any , but those of the●r own house ; and these two neither apart nor together , cannot make a law ; but when they would enact any thing , they both together present a writing to the king in form of a request ; if the king approves of them ; the lord keeper of the great seal answers for the king in these french words , le roy le veult , and then it is made an act ; but if the king refuseth it , he returns answer , le roy s'avisera , and the business passeth no further : before the consent of the king , the proposition of the two houses contained in the writing , is like unto that which the romans called rogatio ; but when the king grants it , they may then give it the name of lex ; and in effect , it is but a request before the pleasure of the king makes it pass into a law , and was never other before this present parliament . therefore the english lawyers call the king the life of the law , for though the king in parliament cannot make any law without the concurrence of the two houses , yet nevertheless it 's his authority only that gives it the strength and name of a law ; and they are so far from having any legal authority in their commands , without the consent of the king , that the customary right gives them not so much as a name , neither takes any cognisance of them . to say then that the parliament hath declared this war lawful , and that the orders of parliament are laws , is by an ambiguous term to abuse the ignorance of the people ; for by the parliament they understand somtimes one house , somtimes both ; and somtimes the king and both houses together ; it 's thus that men understand them , when they speak of the supream court of parliament , and of acts of parliament ; for the king was ever accounted the first of the three estate , without whom the two other had not power to conclude any thing lawfully , for all their authority is derived from him , not only for a time , but by a continual influence , which being interrupted , the power of necessity cease●h . these three toge●her have power to interpret the laws , to revoke them , and to make others , therein properly lies the oracle of the laws . a judicious writer of the royal party , calls the union of the three estates , the sacred tripos , from whence the oracles of the law are pronounced . when any one of these three are separate from other , the other two stagger and are lame , nor cannot serve for a firm foundation for the safety of the state , and satisfaction of the subjects conscience . but let us assume the business higher , you cannot more vex our enemies than to tell them this truth , that the monarchy which is at this day , began by conquest , this is that which by no means they will endure to hear of , but would perswade men that it began by an election and covenant , which indeed had never any being but in their own fancies . if they would be believed for this , they should then produce some records . for the bold conjecturers are less credible than all the histories , which assures us of three conquests in this kingdom , since the romans and picts , namely , that of the saxons , danes and normans . moreover , those that would abolish this office and dignity , destroy that of their own laws , for all the lands of the kingdom are held of the king by right of the sword , as appears by the nature of homages and services that the lords of fiefes owe to the king , when william the conqueror took possession of the kingdome , strengthening the right of his conquest by the last will and testament of edward the confessor ; he declared himself master of all the land , and disposed of it according to his pleasure . his son henry the first eased the people somwhat of the severe and unlimited government of his father , and confirmed to the english their ancient priviledges , which since after long and bloudy wars , were anew confirmed , and the quarrel determined by that wise king edward the first , who having as much valour as wisdom , in condescending to the rights of his subjects , knew well how thereby to preserve his own , for after all , the soveraignty of kings remained inviolable , and those preroga●ives were preserved which were only proper to him who is not subject but to god alone . such also is the court of wards , by which a great many orphans of the kingdom are in wardship to the king , and almost all the lands appertaining to him until they be of age. in this thing the kings of england exceed all other christian princes . this being such an essential mark of absolute soveraignty that there cannot be a greater . certainly , if this monarchy had begun either by election or covenant , the subjects would never have given the king so vast a power over their estates and families . amongst the priviledges of the english , these three are the principal . that the king cannot make a law without the consent of his estates . that no law made in parliament , can be revoked but in parliament ; and that the king can levy no moneys of his subjects be●●des his ordinary revenues , without the concurrence of the two houses , in the intervals of parliaments ; the king according to his supream power may make edicts seem burdensom to the subjects , or to impair their laws and priviledges , they humbly present them in the next parliament , & the k. when the complaint appears just un●o him , easeth them ; for to make their requests pass for acts without the pleasure of the k. they cannot , neither can the k. make new acts in parl. without their consent . in the mean while , the king makes not them partakers of his authority , but assembling them in parliament , he renders them capable to limit his authority , in cases that appertain to their cognisance ; for there are many cases wherein they are not to meddle at all , in the point of the militia , and for fear they should forget that , even this power they have to limit the king , comes from the authority of the king , and he can take it away from them when he pleaseth ; for when he breaks up the parliament , he retires to himself the authority that he gave them to limit his ; and moreover if they stretch their priviledges beyond the pleasure of the king , he hath power to dissolve the parliament , and after the word of the king is passed which dischargeth them , and sends them away , they have not power to sit or consult a minute . whence bodinus ( well versed in the nature of the states of christendome ) concludes the king of england to have soveraign authority ; the estates of england , saith he , cannot be assembled nor dissolved , but by the edict of the prince , no more then in france and spain ; which proves sufficiently that the assemblies have no power of themselves to command or forbid a thing ; and he laughs at the ignorance of bellaga , who affirm the states of arragon to be above their king , and yet nevertheless confesseth the states cannot assemble nor separate without him ; illud novum & planè absurdum , that ( saith he ) is new , and altogether a most absurd doctrine : and therefore it was that which occasioned them , who had a design to overthrow church and state to labour to draw a promise from his majesty , that the late long parliament should not be dissolved without the consent of both houses , well knowing , that without that granted , the king when he pleased might have overturned their designs ; which they having obtained , shewed by their actions that they thought themselves then priviledged to do what they would without his authority , and thus it is with us at this day . yet so it is , that they themselves do confess that this grant did not alter the nature of the two houses , and the gentlemen of the parliament have often protested that they would not make use of this act of grace to the disadvantage of his majesty : so then if there were no soveraignty resident in the two houses before this grant , there is no more after , and the pretended fundamental laws not written , that parts soveraignty between the king and his subjects , yea that transport it wholly to the people , are much to be suspected of falsity , since they never appear ; but since the promise they obtained of the king ( both to his and their great damage ) to perpetuate this parliament as long as they pleased , and since they have begun to exercise the soveraignty by force of arms. thus the new nobility after they had obtained the firss by right or wrong , produce coats of arms and titles which were heretofore unknown . they maintain this their new soveraignty by a maxime of stephanus , junius , brutus , rex est singulis major & universis minor , that is to say ( as they expound it ) that the king is the soveraign of particulars , but the representative body of the state is greater then he , and have soveraignty over him ; and all their writers ( and amongst others the observator on the kings answers ) attribute majestie to the commonalty , and not to the king or supreme ; if this be true , it 's very strange how this representative body of the state , the parliament , have left it so long time to the kings , the court of wards , and many other rights of soveraignty , which they have enjoyed without contradiction , until that present parliament . this vile maxime then being destitute of all proofs from the laws and customes of the state , ought to be despised ; but moreover it is also void of all reason , for if the english be subject to their king in retail , are they not in gross ; if in pieces , not in the whole ? being born subjects , have they power to give the soveraignty to their deputies or parliament men , and make them chief ? that is to say , can they give them that which they have not ? and seeing also that they cannot assemble in parliament without the king or supreme magistrates writ ; this writ of the kings doth it render them forthwith soveraigns above the king ? the stile of the writ calls them , ad consul . andum de quibusdam arduis , to consult with him , about some difficult affairs , and not to master him , and to dispose of his authority . and since they call this great court , the body representative of subjects , they must needs then be subjects , otherwise they should not represent them who sent them , and that which the king accords to , should be granted to soveraigns , but his subjects should receive no benefit thereby : he who will well examine this proposition ; that the soveraignty over the soveraign rests in the representative body of subjects , shall find it full of contradictions , and to destroy it self . they cannot bring any probable reason ( saith bodin . ) that the subjects ought to command their prince , and that the assembly of estates ought to have any power , unless when the prince is under age , or distracted , or captive , then the estates may depute him a regent or lieutenant . otherwise , if princes were sub●ect to the laws of the states , and commands of the people , their power were nothing , and the title of a king would be a name without the thing ; moreover , under such a prince the common-wealth should not be governed by the people , but by some few persons equal in their suffrages , who who would make laws and edicts , not by the authority of the prince , but by their own ; who for all that come and present him humbly with requests , every one apart by himself , and all in a body making shew of faithfulness and obedience , these things are as ridiculous as can be imagined : thus saith bodin . behold here the form of state of our covenanters in their beginning , so drawn to the life by this learned person , that one would say , he took the very copie from them : in effect , when ( under a monarchy ) a faction in an assembly of states shall take upon them the soveraignty , the state change not into an aristocracy nor democracy , but into a pure obligarchy , which is the worst of all forms of state , and but the corruption of others . the royal power being once usurped , 't is not then the greatest , nor the best , nor the most , who govern the affairs ; but some few unquiet and ambitious persons , who love contention , and know how to fish in troubled waters ; and as these men deceive the king with a false idea of soveraignty , so they deceive their companions , perswading them that the have part in their authority , because they have voices in the house , for in such assemblies where the choice of persons , is more by hap then judgment , the suffrage is to all , but the power is in a few . the same author , numbring the soveraign and absolute monarchies of christendom , places england and scotland amongst them ; and saith , that without all question , their kings have all the rights of majesty , and that it is not lawful for their subjects neither apart nor in a body , to attempt any thing against the life , reputation , or goods of their soveraign , be it either by ways of force or justice ; although he were guilty of all the crimes a man could imagine in a tyrant . for the subjection that the parliament owe to their king , we can have no better witness then the parliament it self ; for that disloyal maxime , that the body of the state is above the king , is contradicted by the ordinary stile of their papers presented to the king by this body : the two houses most humbly beseech their soveraign lord the king , and they qualifie themselves , the most humble and loyal subjects of his majesty . 't is the presentative body of the kingdome who speaks , and nothing by way of complement , but duty . this preface hath an excellent grace in the beginning of a declaration of the two houses to their king , wherein they tell him , that they deal favourably with him , if they do not depose him , and that they may do it without exceeding the limits of their duty and modesty . this discourse is like the locusts of the bottomless pit , revelations . which had the faces of men , but the tails of scorpions ; and therefore to avoid this disproportion , in their articles presented to the king at new-castle , they left out the qualification of subjects . the ordinary preface of statutes do lively express the nature of the three estates : the king by the advice and consent of the prelates , earls and barons , and at the instance and request of the commonalty hath ordained , &c. for it 's the king alone properly that ordains ; the peers as councellors advise and consent , the commons as suppliants require and solicite . the parliament held in the twenty fourth year of henry the eight , speaks thus : by divers ancient and authentical histories , and chronicles , it is manifestly declared that this kingdome of england is an empire , and for such hath been known in the world , governed by one soveraign head , having the dignity and royal greatness of the emperial crown , to which there is a body politick joyned , composed of all sorts and degrees of people , as well spiritual as temporal , who are bound next to god , to render unto him natural obedience . if the body politick be naturally subjected to him as to its head , it 's contrary to nature , that it should be subjected to the body politick ; and his maxime , r●x est universis minor , is condemned as false by the parliament ; they knew not in those daies what it was to make the body of the state march with its head downward , and feet upward , but they were careful to maintain the head in that eminent place where god had set it ; and hither also tend the words following , that the chief soveraign is instituted and furnished by the goodness and permission of almighty god , with full and entire power , preheminence , authority , prerogative and jurisdiction , to execute justice , and put a final determination in all cases to all sorts of his subjects within this kingdome ; and that many laws and ordinances , had been made in preceding parliaments for the full and sure conserving of the prerogative and preheminence of this crown . these good subjects , could not find words enough , nor consult of means sufficient according to their mind , to defend the authority of their king , esteeming ( and well they might ) that the happiness and liberty of the subjects lay in the inviolable power of their soveraign , that the greatness of the state consisted in that of the prince , and that there is no other way to crown the body , but to place the crown upon the head. this stile is very far from that of the nineteen propositions presented to the king by the two houses in the beginning of the war ; which required that all matters of state should be treated of only in parliament , or if the king would treat of any affairs in his councel , this councel should be limited to a certain number , and the old councellors cashiered , unless such whom it pleased the two houses to retain , and that none hereafter should be admitted without their approbation ; that the king should have no power in the education and marriage of his children without their advice ; that all great officers of the crown , and the principal judges , should alwayes be chosen by the approbation of the two houses , or by a councel authorized by them ; the same also in governours of places , and in the creation of peers , which hath since been denied to the king in effect . and as for the militia , they would have the king wholly put it into their hands , that is to say , he should take his sword from his side and give it them , which he could not do without giving them the crown ; for the crown and the royal sword are both of one piece ; so also for the point of religion , these propositions take from him all authority and liberty of judgement , yea , even the liberty of conscience ; for they require that his majesty consent to such a reformation as the two houses should conclude upon , without telling him what this reformation is . let all the world here judge if these men speak like subjects ; they had reason to present these articles with their swords in their hands , but the king had more reason to draw his to return them an answer . all these propositions are founded upon one only proposition , which passeth amongst them for a fundamental law , that the king is bound to grant to the people all their demands : but this is a fundamental in the ayr , and made void by the practise of all ages since eng. was a monarchy , and by that authentical judgement of the states assembled under henry the fift ; that it belongs to the supremacy of the king to grant or refuse , according to his pleasure , the demands that are made to him in parliament : and in stead of the house of commons , being as it is now the soveraign court , a thing never heard of until this present age ; the house supplicated henry the fourth , not to employ himself in any judgement in parliament , but in such cases as in effect appertained to him , because it belonged to the king alone to judge , except in cases specified by the statutes . the same house under edward the third , acknowledged that it did not belong to them to take cognisance of such matters as the keeping of the seas , or the marshes of the kingdome ; yea , even during the sitting of parliaments , the kings have alwayes disposed of the militia , and admiralty , of the forts and garrisons , the two houses never interposing or pretending any right thereunto , they declared ingeniously to edw. the first , that to him belonged to make express command against all force of arms , and to that end they were bound to assist him , as their soveraign lord. they declared also to king henry the seventh , that every subject by the duty of his subjection , was bound to serve and assist his prince and soveraign lord upon all occasions : by which they signified , that it was not for them to meddle with the militia ; but that their duty as subjects bound them to be aiding and assisting to him . the learned in the laws tell us , that to raise troops of horse or foot without commission of the king , or to lend aid , is esteemed and called by the law of england , to levy war against the king our soveraign lord , his crown and dignity : in this point all that is done without him , is done against him , and this is conformable to the general right of all nations ; as for the royal estate ( saith bodin . ) i believe there is no person that doubts that all the power , both of making peace and war , belongs to the king , since none dare in the least manner do any thing in this matter without the command of the king , unless he will forfeit and endanger his head. if the two houses were priviledged to the contrary by any statute , we should have heard them speak it , but for what they have done , we see no other authority then their practice . therefore none ought to wonder if this their new practice hath less authority with persons of a sound judgement , then these practises of all ages past : and if we cannot perswade our selves that without the authority of the king they cannot abolish those of parliaments authorized by the king , let them not then make such a loud noise with the authority of parliament ; 't is in obedience to that supreme court of parliament that we so earnestly strive to preserve the princes rights : those acts of parliament are in full force which have provided with great care to defend the royal prerogatives , judging aright , that the soveraignty is the pillar of the publick safety , and that it cannot be divided without being weakned , and without shaking the state that rests upon it ; but we leave the reasons of the form of this estate to them who formed it , contenting our selves to obey the laws , until the same authority that made them alters and changes them . this authority being that of the prince sitting in parliament , we hold not our selves bound by that which passeth in any house or councel without him , and against him , accounting that where the princes authority shines not , their power is eclips'd ; above all since the houses at westminster were reduced to the fourth part of their number , and the lesser part ( the major part being frighted away ) and filled their vacant places with persons of their own judgement , without the kings authority ; if the houses had ever any power without him , it was like the light of the moon without the sun , exiguum & malignum lumen , as the astrologers call it , it was a little light which did nought but hurt . our great lawyer fortescue speaks well , that as a natural body when the head is cut off , is not called a body , but a trunck ; so in the body politick , the commonalty without a head , cannot any way incorporate or make a body . chap. viii . how the covenanters will be judges in their own cause . but was there ever any thing more unreasonable then this proceeding ? they would that the judgement of the lesser part of the two houses without the king , and against all former parliaments , should be received , yea , in their own quarrel ; and that in the controversie , whether the king hath authority above this assembly , or it above him , this assembly will be judge ; 't is for them ( they tell us ) to declare what is law , and to make the law : now that assembly declares , that their authority is above the king , that their arms are just , and the kings unjust ; and that the representative body of the state cannot erre in law , and that it 's your duty to stand to their judgement . these people would be ashamed to confess where they have learned thus to reason : is it not of him who said , dic ecclesiae , hoc est tibi ipsi ; tell it to the church , that is to say , to thy self ; and truly to confute them , we will do them the shame , to employ the same words we make use of against him , changing only the persons . in the present quarrel , one of the controversies is , whether the two houses at westminster , without the king , are the soveraign judges in point of law. in this controversie should the two houses be judges , they should then be judges in their own cause , and should be assured to gain their process . item , if it be disputed whether they can erre in this controversie also , they would judge they could not erre ? should they be infallible judges of their infallibility ? who beholds not in this an evident contradiction ? that it must be , that he that disputes whether the two houses can erre , must address himself to the two houses , as to judges that cannot erre , to judge this question ; so likewise in the question , whether the authority of the two houses be above the king , it 's certain that the two houses cannot be judges , since by this same question their authority to judge is called into doubt , the one pretends , that the difference hath been decided and judged by the authority of a soveraign and infallible judge ; it 's certain that hereby he renders the wound incurable , the quarrel eternal , and beyond all terms of reconciliation . it matters not to say , that between two parties that pretend to the soveraignty ; there can be no judge , but that the strongest must carry it ; for if the two parties desire peace , they may choose arbiters . the king or supreme being the natural soveraign of his enemies , and he who gives vigor to the laws , hath desired notwithstanding , that the difference should be determined by the laws , he pretends not to infallibility : he hath also often chosen his neighbours for arbiters , and hath fully satisfied them by reasonable offers , and such as are worthy of him ; witness the report that the extraordinary ambassadors of the states generals made to their lords , for which the parliament of london declared their great discontent in writings : the king being to render account of his actions to none but god alone , submitted himself notwithstanding to reason and piety , remitting himself wholly to the ancient laws and constitutions of his kingdome . he hath often protested , and oft-times published , and in this difference taken all christendome for arbiters ; but what ? in the question whether his subjects can make a law against him , and whether they have right to make war on him , and would also that he should remit himself to their ordinances ; yea , even those which they have made without him , against his will , and against himself ; and that he should acknowledge them for supreme judges in their own cause , without other arbiters then their will : now they have had their wills wholly , and have been judges and parties both together , a priviledge that belongs to god alone ▪ to whose supreme court we appeal . chap. ix . that the most noble and best part of the parliament retired to the king , being driven away by the worser . that which doth strongly perswade us to believe , that the priviledges of parliament , which they would extend even in infinitum , have an ill foundation , is because we have seen them opposed by the better part of the parliament , both in quality and dignity : for besides the king , an hundred seventy five of the house of commons , and the best qualified , withdrew themselves from amongst them , and of the lords eighty three , so that scarcely the third part remained at westm . almost all the gentry wholly followed the king ; and when we consider the persons , the condition and revenues of those that withdrew themselves , we cannot see that they had any need to fish in troubled waters , or to warm themselves at the great fire that began to slame , as those had that remained . without doubt that great body of lords and gentlemen of the kingdome loved their liberty , and would never have assisted the king to have obtained an unlimited power , break their priviledges , and impose a perpetual yoak of slavery upon them and their posterity . when need was , these members of parliament assembled themselves , and the king deferred to their councels as much as their priviledges required : whereupon those of the parliament of london were extraordinarily vexed , maintaining that the name and power of parliament , was from that time fastened to the place where they sate , which is a point that we will not dispute , how strange soever it be ; but we would have them remember , that they have had their sitting in other places , and have not for all that thought they had left their authority at westminster ; and we dare answer for them , that if the lords and commons which held with the king , had driven them away , and taken their place , they would soon have changed their opinion . besides this strong consideration of numbers and persons , all those who know that the king is the fountain of authority , and that without him there is no more lawful power , then day without the sun , would never make question which were the true parliament , that which acted with him , or that which rose up and fought against him . but alas since , force and necessity hath constrained many poor lords to return & bow to their unjust power . it would be too long to relate all the reasons that moved in the beginning , so many persons of honour to withdraw themselves from london , in the general they loved their religion , their king and country ; and could not consent to the general disorder of church and state , nor hinder it in gainsaying . for a sample of their proceedings , which they used to drive them away , we will only commend to the judicious reader the petition 〈◊〉 the baser sort of people of london , presented to the house of commons , and by that house , to the house of lords , to exhort the lords to sit no longer apart from the house of commons , but to make one whole and entire body together , and to joyn with them , and that they would agree to an equality in the state , to procure an equality in the church , and for a while to forsake their power of lords to subdue the pride of the king ; adding withal , that if they gave not a speedy remedy to the obstructions which retarded the happy progress of the great pains they took , they should be forced to have recourse to the remedy they had in their hands , and to destroy the disturbers of their peace , requiring the house that they would publickly declare to them who they were . judge ye in what common-wealth these people lived , who durst present such a petition , and if there appeared not a sworn hatred against all greatness and superiority , and a design formed to change this noble and ancient monarchy into a common-wealth , like that of munster . oh what impudence ! to dare to solicite the house of lords at one blow to lose both their rights and honours , to consent to an equality in the state , which was to debase them , and even to put them in their shirts , and oblige them to depose the king , and to render him like to the meanest of the people : for observe , they would have an equality in the state , like unto that of the church , where all ministers are companions . the royal dignity they call pride , and would seduce the nobility , which is the kings right hand , to mine the head from whence their honour takes life and motion ; and this urged with menaces to destroy them , and bravado's that the lives of the great ones were in their hands . behold here that of the prophet isaiah fulfilled , isa . . . the base shall behave himself proudly against the honourable . these petitioners in ●he title of their petition qualified themselves , the poorest of the people , and such indeed they were ; so little in their condition , that a great person offended would have scorned to have taken notice of them , and yet so strong in their number , that there was neither greatness nor power that could resist them ; in this double regard they were chosen , to speak aloud the intentions that their leaders would , but durst not otherwise make known , and that they might bear the blame without danger , as proceeding from the insolence and ignorance of a brutish and ill bred people . notwithstanding the charity of the house of commons discharged this poor people of the blame , and took it upon themselves . for these gentlemen , did they not in a body themselves present this so unworthy a petition to the house of lords , witnessing thereby that the petition , and the seditious souls of those people which clamoured at their doors , was a work of their own . oh how will they palliate over this vile action ? all the water in the sea cannot wash away their shame , to favour so villanous a petition , in stead of making the bearers feel the effects of their just indignation . this base multitude might have been frighted and dispersed by an angry look or word of this great and noble house of lords , but this rascality had friends in the parliament , who emboldened them to rise , thereby to make use of their assistance : for the same day ( the seditious rabble remaining there to serve them who sent for them ) the ordinance to take the militia from the king , which had twice been cast out of the lords house , was again presented to them the third time by the house of commons , with threatnings , giving them openly to understand , that if the house of lords did not joyn with the commons in point of the militia , those amongst them that were of the commons opinion , should do wisely to make them publickly known , that so they might distinguish their friends from their foes . this being seconded by the great cries of the mutinous people about the house of parliament , the most part of the lords arose and left their places , and amongst the lords who remained , those who were for the militia , for fear or otherwise , carried it by some voices . soon after many of both houses withdrew themselves without ever returning ; it was time to part company , when thy could not vote without hazzarding their lives or consciences : for the names of the lords and commons which pleased not the zealous party , were posted up to make them flee , or to be torn a pieces by the enraged multitude . and thus the small party of the two houses drave away the greater ; as a few hornets which dispeoples the whole hive ; being assisted herein by the insolent , hypocritical and meaner sort of people , which were at their beck , through the industry of some seditious preachers of the populous parishes of london , where the brownists and anabaptists abounded . by the same instruments the lords had been before constrained to pass the ordinance for taking away the bishops votes in parliament . by the same instruments also the king was driven from his house and chief city , when the factious affrighted a peaceable and disarmed king , arming the people , and manning out vessels of war on the thames , besieging the royal palace , under colour of being a guard to the six members , whom the king had accused of high treason , to conduct them to westminster , in spight of him ; but the king some hours before retired himself to save his life , and returned not after . in requital of the many good services of the people , their masters at westminster permitted them all kind of liberty , and indeed they taught the people that lewd licentiousness , who before were kept in obedience by an excellent government , and could hardly be brought to become so vile and insolent ; but there is nothing but in time one may learn , by exhortations and examples ; and it appeared by their actions , how well they had profited in this art , for when the house of lords would have reproved them , the house of commons were offended with the lords , and made this open profession to them , that they should not discourage their friends , and that they had need of their service . and thus these masters and the factious people , granted one another mutual liberty , and they forgave the people their passed insolencies , on condition they would commit new ones . but when the honest and most understanding of the city came in a good number to petition the two houses to hearken to peace , and satisfie the king , they were severely rebuked , as seditious ; and these gentlemen let them know that they loved no noise but of their own making . behold here the waies whereby the parliament of london obtained their absolute power ! behold the foundations they laid for a most holy reformation ! posterity will be ashamed of the actions of their fathers all forreign nations will abhor these proceedings ; remorse and sorrow may in the end enter into the hearts of the londoners , when they shall behold themselves the sole object of publick execrations and curses . those of gaunt and paris have only reason to pardon them , when they shall remember their baracado's , and the estate of the nobles during the holy league . chap. x. a parallel of the covenant with the holy league of france , under henry the d. who so shall compare the holy league of france with the english covenant , shall find that they are sisters , daughters of the same father , and that the younger is to the life after the image of the elder ; in both you shall find an oath of mutual assistance to extirpate heresie , without the authority of the king , and which at last is turned against the king himself : a jealousie without ground of the religion of their soveraign , and a war of religion against a king of the same religion , which they would make the world believe was a heretick . a league with strangers , and armies raised in the kingdom against their natural prince , who gave them no other occasion of the war but his too much gentleness . a king submitting himself to reason , offering himself to remedy all the grievances of his subjects , and a people refusing to admit him to bring a remedy , and resolved to give order without him , the king driven from his chief city , which he had honoured by his ordinary presence . the fire of civil war blown about by seditious preachers . the superstitious people tributary to the ambition of some particulars , weak conscience instructed to cut the throat of their king , for the love of god , and to gain paradise ; fastings frequent , devotions doubled , prophetical inspirations , examples of angelical holiness , and all this to perswade the superstitious people , that god favoured their seditions as his cause , and that their leaders took counsel of none but the holy ghost , and had no other aim but the setting up of the kingdom of jesus christ : writers under pay to write scandalous libels against their king ; the people fed with lies to drain money out of their purses , one while amazing them with fears where there was none , another while flattering them with false hopes and with forged news : a parliament in the principal city , but in it a smal number , who wanting the royal assistance , support themselves by granting liberty to an inveagled people , and by power of rich and foolish citizens . nobility scorned ; artificers and banquerouts bearing the sway , all order divine and humane overturned , the ancient laws and customes broken , and new fundamental laws never heard of before , in their places . in brief , it appears at this day , that the devil marches abroad , and walks in the same paths he did about fifty years since . chap. xi . the doctrine of the english covenanters parallel'd with the doctrine of the jesuits . since the league of france and the english covenant were both made upon pretence of religion , it 's not unworthy our paines to consider the conformity of the doctrines they employed to maintain both the one and the other , and how the jesuits maximes were the chief support of the covenant . both in the league and covenant , the people were encouraged to take up arms against their king , by this opinion of car. bellar. who teacheth , that in the kingdoms of men the power of the k ▪ comes from the people , because it 's the people that makes the king , and that the people do never so transfer their power over to the king , but they retain it in habitu , and so that in certain cases they may in effect re-assume it again , which was also the judgment of navarrus , whom the cardinal highly extois . and thus also the author of the observations upon the kings declarations , who is the master of the sentences with the covenanters , teacheth us , that originally the power is in the people , who are the fountain and efficient cause , and that the authority is not in the prince , but secondarily , and derivatively : all these state philosophers are full of school terms , but little reason ; and he adds , that this authority founded by the people , cannot be dissolved but by that power which gave it constitution . which is as much as to say , that the people may take away the kings power and authority when they please . another of the sect , but more antient tells us ; that princes and governours have their authority from the people , who when they find it convenient , may resume and take it from them again , as every man may revoke when he please his own procuration , or warrant , but this reason shall by and by be examined and refuted . the cardinal explains himself more clearly in that which before he had written in covert terms , saying , that a king , such as he there describes , may , yea ought , by the consent of all , to be deprived of his authority : and goodman is of his opinion , that evil princes ought to be deposed , and that this alone belongs to the inferiour magistrates to put in execution . we learn from doctor charron that the french leaguers eluded the strength of s. pauls texts , which forbids the opposing of soveraigns in saying , that the commands had regard and respect only to the state of the christians of those times , because they were not then strong enough to make resistance . i have before shewed how bellarmine , buchanan , and the champions of covenant , make use of the same reason and exposition . but to clear the way , and make it smooth to come to deposing of soveraign princes : these two parties are wont to absolve their subjects from their oaths of allegiance . emanuel sa the jesuite saith , that the people may depose their prince , even after they have sworn perpetual obedience to him . and mr. knox saith , that if princes prove tyrants against god and his truth , their subjects are free from their oaths of allegiance , &c. to the excommunication and deposing of the prince , ordinarily there follows execution according to the authentick bull : that it s not homicide to kill an excommunicated person . the french league produced two examples in the persons of their kings ; and this accords with the doctrine of buchanan , that ministers may excommunicate princes , and that a king after he is cast into hell by excommunication , is unworthy to live , or to enjoy life upon earth : but observe in passing , the reformed churches do not teach that the excommunicatio major do cast any person into hell , but onely excludes them from the outward communion of the visible church , and in this , as in other things , buchanan hath shewed himself to be less skilled in divinity , then in poetry . the best excuse which can be alledged in his defence is that which mr. du moulin lends him , which may also serve for mr. knox , that if he hath written any thing which passeth moderation , we must 〈◊〉 attribute it to his religion but nature ; for its most certain both these were hot headed men , and had a great antipathy against monarchy . as for the doctrine of king killing , which is a familiar doctrine amongst the jesuits , and is oft their shame and reproach ; they to render us as odious as themselves , and by way of exchange , alledge and quote in their writings the passages of buchanan , knox and goodman , who together with them teach the same doctrine . that cunning jesuite petra sancta is very curious in searching into their writings , whom that excellent person mr river answers , and tels him , that none amongst us approve or allow those wicked maximes , and imputes the cause to their supposed persecution , which had exasperated their spirits , and to the hot heads of the nations of this iland . after this so wise and charitable a reprehension , coming from a person of such eminency ; men of learning amongst them , ought at least to have learned modesty , since they refused to learn obedience of their parliaments , which condemned these doctrines of knox , and buchanan by their publike acts , or by the determinations of their principal divines , who have learnedly refuted them ; and also by considering what great pains mr. bloudil , mr. valade , and other judicious and learned men of forraign churches , have taken to wash off the filth of their doctrines and behaviours , which have exceedingly scandalized the evangelical profession ; after so many iterated saving advertisements , one would have thought they should have preserved themselves from falling into the same offences , and from giving new occasions of rejoycing to their enemies , and of shame to their brethren ; but behold of late worse then ever , their hot heads have produced such new effects of violence , as gives a challenge of defiance to the very jesuits themselves . the author of sions plea , animates the people to war and to pull down the bishops , speaking thus , smite neither small , nor great , but the troublers of israel , wound that hazael in the fifth rib : yea if your father and mother stand in your way to prevent you , dispatch them suddenly , pull down the ensign of the dragon , set up the standard of jesus christ . what ? if the father of the state stand in your way , now when ye are busie in this holy cause , must he be dispatched ? no doubt but they would tread upon him to make way , and would serve the son , as they had done the father ; 't is a point resolved on by the same author , they must strike the basilike vein , none but that can heal the pluresie of state , which is as much as to say in good english , that they must cut the throat of the king for the publike good . this author were a good scholler of the two jesuites , guignard and scribanius , had he not too grossly borrowed their terms , for ( say they ) france was sick , and they must cut the basilike vein to heal her ; and scribanius , that they committed a great error on s. bartholomews even that they cut not that vein . that is , that those of the guisian faction spared the lives of the king of navar , and the prince of condie . oh rare flowers of diabolical rhetorick ! oh the shame of christian religion ! is this the simplicity and meekness of the gospel ? is this the way to guide conscience into the way of peace , and to set up the kingdom of jesus christ , or christ on his throne ? if s. paul were alive , doubtless these men would even maintain to his face , that he understood not the nature of the spiritual kingdome , when he said , rom. . . that the kingdome of god is righteousness , peace and joy in the holy ghost : and when he read this lesson to the christians , let the peace of god rule in your hearts , to which peace ye are called in one body . they would have taught him that the kingdome of jesus christ ought to be set up by the murthering of kings , the destruction of the people , and the o●erthrow of states , and would have sent him to their catechise to be instructed , that the parliament souldiers at the present ought not to consider us as their fellow-citizens , or their parents , or their companions in religion , but as enemies of god , upholders of anti-christ , and therefore their eye should not pity us , nor their sword spare us . these are the words of that abominable catechism published by authority , for the use of the covenanters army : oh behold the principles of faith , wherewith these dull souls are instructed : behold the bread of life wherewith their divines feed the consciences of the poor people , jer. . . i have seen in the prophets of hierusalem an horrible thing , they commit adultery , and walk in lies , they strengthen also the hands of evil doers ; israel , the daies of thy visitation are come , thy prophets are fools , and thy men of revelations are mad . to these prodigious doctrines we will joyn that aphorism in the book entituled , altare damascenum , that all kings have a natural hatred against christ : if ye would believe this man , every one that loves christ , must bear an irreconcileable hatred to all kings ; was there ever a more seditious and execrable maxime : after such a doctrine pronounced by an author of such account , should we ask who hath put weapons into the hands of this superstitious people against their soveraign , for these poor miserable people , hate the king for the love of god , yea , many account him an enemy of jesus christ , even because he is a king. that we may the better discover by what spirit this man is led , observe how he deals with his natural prince , he calls king james of most happy and glorious memory , infestissimus ecclesia hostes , the most mortal enemy of the church ; without doubt these who read this , will question what religion this man is of , who so qualifies the incomparable defender of the faith , who hath so vigorously and sincerely maintained the truth , that if there were a christian in the world , who knew not thar great prince , neither by his admirable writings , nor by the renown of his piety and wisdome , and should hear him call'd the most spiteful and mortal enemy of the church , he might well imagine that king james had turned turk , and changed the churches of his kingdome into mosques , and sold his christian subjects for slaves to the moors . it were to do wrong to the testimony that himself hath given , by the immortal monuments of his religious wisdome , and by his truly christian and fatherly government , to undertake here to defend him against so unequal an adversary , wherein the injuries spoken of this excellent king , turns to the ruine and perdition of him that spake them , like unto the bitings of the weasel , who consumes his teeth by gnawing of steel . certainly when the divines of france , defend in their writings , the confession of faith of his majesty , against the doctors of the contrary religion , they account not that king , a most mortal enemy of the church . that most holy confession confirmed by the practice of that great prince , will serve as a bright shining light in the church in after ages , and cover the memory of them who injured and reproached him with perpetual shame . but for the present , th●se rare adages which curse the best of kings , and royalty in general , are gather'd as choice and golden sentences . witnesse this other , which comes from the authority of his companion , as great a liar as himself , who hath this passage : he erres not much who saith , that there is in all kings a mortal hatred against the gospel , they will not suffer willingly the king of kings to govern in their kingdomes , yet god hath some amongst the kings who pertain to him , but very few , it may be one in an hundred . but since he is upon the number , instead of counting a hundred kings one after another , let him account only a hundred years without going out of england , and we intreat this good man to consider what kings have raigned over this kingdome within this hundred years , and let him in good earnest tell us , which of them he would leave to god , and which he would give to the devil ; let them consider the piety of him , whom god hath made a saint , and they a martyr , let them find if they can in all his kingdome , a man more just and meek , more temperate and religious , and let envy and rebellion , who finding nothing to bite at , in the life of this monarch , burst asunder at his feet , and hide themselves in their own confusion . let us say the same to the observator upon his majesties declarations , who speaking of all kings now raigning , but with a particular application to his soveraign saith , that to be the delight of mankind ( as titus vespasian ) is now a sordid thing amongst princes , but to be tormentors and executioners of the publique , to plot and contrive the ruine of their subjects , which they ought naturally to protect , is now accounted a work worthy of caesar . if reviling and speaking reproachful words against the king were blasphemy , according to the stile of the civil laws of israel , king. ▪ . then this impious person is a blasphemer in the highest degree against the sacred majesty of kings , and moreover exceeding ridiculous as well as wicked , to appropriate this description to his king , whose known piety , justice and clemency deserved rather the title of the delights of mankind , then that emperour upon whom the love of the people conferred it : the like i may speak of the kings of france within these fifty years , all the lists of the french kings furnisheth not such excellent princes , wherefore aphorismes of rebellion , could never have been pronounced in an age more proper to give the authors the lye . the lord rebuke these black souls , who curse god in the person of his anointed , their sentence is written , and their qualities painted out to the life by st. peter , pet. . , , . who despise dominions , presumptuous self-willed , they are not afraid to speak evil of dignities , whereas angels which are greater in power ; bring not railing accusations against them before the lord ; but these are natural bruit beasts , made to be taken and destroy'd , speak evil of things which they understand not , and shall utterly perish in their own corruption . i might heap up many more passages of our enemies , which teach murther , rebellion , and hatred of kings , in which they seem to dispute with the very jesuites themselves , this description of their devotion , a seditious piety , a factious religion which would be judge of the consciences of princes , who abhor their religion , because they hate their government , who make good subjects , and good christians to be things incompatible . whosoever would weary his patience , and behold how ingenious the covenanters have been even to exercise the patience of god , and insult over the persons and authority of kings , let them read their sermons which were daily printed by authority , after they had preached them before the house of commons , wherein the filthy torrent of seditious eloquence ; and the fantasticalness of a bastard devotion were imploy'd to tear apieces the king , to disfigure him in odious colours , and stir up the people to all cruel and bloody courses against him , out of which books we might collect thousands of modern authorities in favour of the wickedness of these times , which passed from them as doctrines of religion ; but we esteem our selves worthy of a better imployment , then to be poring on carrion , and stirring in sinks and puddles : that which we have cited out of known authors shall suffice to let the world see with whom we have to do , and that we are call'd to the condition of s. paul , to fight with beasts . chap. xii . how the covenanters wrong the reformed churches , in inviting them to joyn with them ; with an answer for the churches of france . as 't is the vice of those who are strucken with the leprosie , to endeavour to infect others , so the covenanters ▪ like to them , labour by all means possible to spread abroad the poyson of their impiety : those who have preached and published their most infamous doctrines , which renders christianity hateful both to turks and pagans , were so bold as to address their publike declarations to the reformed churches of france , the low countryes , and switzerland , as if they made profession of the same doctrines ; they had the impudence to invite these so pure churches , to have society with them , and to pray them to esteem the cause of the covenant , that of all the churches . in this the assembly of divines at london were imployed by their masters . that which makes this temptation less dangerous , is , that the letter they wrote upon this subject to their neighbours , could very hardly be understood : this venerable company of divines of consummate knowledge , and the flower of eloquence of that party , writ a latine letter to the french , flemens , and switzers ; wherein there wants nothing in the outward but language and common sense , a most worthy cover for the inward ; for so evil a drogue there needed not a better box. this epistle , amongst a ridiculous affectation of criticismes , greek and poetical phrases , and many rhetorical figures , is here and there fill'd with solecismes , barbarismes , and the like grammar elegancies , like a foundred horse that goes up and down ; and it 's pity to behold h●w their eloquence stumbles in capriolinge . this piece of latine was much admired , and many praises heaped upon the authors , and publick thanks , by special command , given to them by the house of commons , so much is knowledge valued in this reformed party . it 's likely many hands contributed to the composing of it , for it 's a patched discourse , made up of divers pieces altogether unlike one another , and goes by leaps and skips , as an empty cart in a craggy and stony way , i will not burthen my discourse , with the faults of children . i will only give you a taste in the margin . for the margin . in the title litterae a conventus theologorum in anglia , a barbarous phrase . the same , prout ordinaverat honoratissima domus communium ; ordinare , doth not signifie to command , but to put in order . honoratissima is wholly barbarous . in the first page , diu est ex quo credidimus calicem hunc quem epotandum vindex dei manus exhibuit vestris auribus inso●uisse . rare tavern eloquence , to make the cups and goblets to sound . in the second page , reformationis impedimenta , they would have said , hinderances of reformation ; these masters knew not that the plural impedimenta signifies baggage . in the same , eo usque profecit sceleratissima factio , surely they should have said , progressa est , for proficere signifies to advance in that which is good . in the same period there is a solecisme , eousque profecit , ut oportet , they should have said oporteat . there is a solecisme of the same nature in the third page , hosce cum gens illa rejecerat , they should have said rejecisset ; i wish these grave divines would learn that the prepositions ut & cum govern the conjunctive in the signification they give it . in the second page , coenobia angliae tolerata , this is another solecisme , for according to their sense , they should have said , in anglia ; in these words there are yet more incongruities in the truth , than in the grammar , for both god and men know that it is false , that there hath been any convent or monastery tolerated in england for above these eighty years . in the third page , missi hinc trans alpes , mandatari & abi ipsa roma recepti nuntii , there can be nothing spoken more barbarous nor more false . in the same page , dicam dicere , they have heard speak of dicam scribere , which signifies to appeal in justice . in the same page , injurias in apricum proferre , excellent elegance , to put the injuries in the sunne . in the fourth page , natio altera triumphasset in alterius sanguine ; they should have said , de sanguine . in the same page , deus qui rodentem seusim tineam prius egerat rugientem leonem induit , that is to say , that god had plaied the person of a gnawing moth , which is a very strange conception . let these divines correct either their sense or their latine . in the same page , where they would say , the principals of ireland , they call'd them principulares , which is a word of campagne , and doth not signifie that they would say , and yet the true word is principulos . in the fifth page , delitendum , they would have said , deli●escendum : they should do well to read over their conjugations again . in the same page , undique in stead of ubique . in the same page , cluet in stead of cluit , and yet the word is nothing worth in prose . in page the sixth , sacratissimam , the word is barbarous . in the same page , gladius anglicam saginatus carne , that is to say , the sword fatted with the flesh of the english , the word saginare is not proper , but for a creature or beast that a man feeds ; it s a very extravagant fancy to fat a sword as a hog . in the same page , that which the irish had invaded by arms , they call quod nacti sunt , as if they had met with it by chance or h●zard . in the seventh page , modo evenire possit , ut ecclesia redimeretur : its a solecism , they should have said , redimatur : this people are wholly out of tense and mood . in the same , veritatis pedissequi sumus & amas●i puritatis ; amasius is a dishonest word , and pedissequi ridiculous , and both the one and the other very improper : behold the sense in english , we are lacqueys of the truth , and paramours of the court of purity ; these are lofty imaginations , fit to entertain the brave wits with . a little after they enrich the latine tongue with a new word , remonstrantias , peradventure in their next edition they will consider whether they should write remonstrantias or remonstrationes . there is also a solecism ; they make use of the adverb utroque , which is an adverb of motion , as if it were an adverb of rest . in the eighth page , potestati sum●nus , it s a barbarous word , and is found in no good author : but i think not my self bound to write out all their faults , the most part whereof hath this commodity , that the intricateness and obscurity of their stile hinders our sight . the next time they write to strangers in this stile , i counsel them to send an interpreter with their letter ; for this latine monsieur salmasius the prince of learning of this age , could not understand : and in the mean while , these gray beards should do well to employ some time , when their state-affairs will give them leave , to learn their grammar , that strangers may not laugh at their childish eloquence . and for the present they are obliged in charity ( for this their epistle being printed and sent to seventeen states and churches beyond sea ) to some stranger , who out of compassion sent it good latine , but it was a year and half after : 't is pity he spoil'd their work , for he should have left the form and the matter , the one being sutable to the other . now should we impute their latine to their want of knowledge , did they not in this their epistle tell us , that they were a most venerable company of excellent persons in wisdom , learning and piety . the same also sufficiently proved by the testimony of some of their company , which were members of the same assembly , in which the other are not behind them in requital , and in magnifying their persons and actions to the skies . it 's the old custom of this faction to commend one another , and when they print any book , they borrow of one or two of their friends epistles and prefaces in commendation of the work , wherein ordinarily they give the author excessive praises : never did the bishops assume half the titles that they give one another . as the dunghil cocks have the greatest combs , so the meanest spirits are most arrogant and proud , taking on them many high titles . a great man in france compared such kind of persons to the old writings , full of abbreviations , saying , that where there are many titles , there is little learning . but we will labour to decypher their latine so far as may serve our present purpose , for which the last interpreter will much help us . they pray the forraign churches , but almost in a commanding way , that they would recommend their cause to god in their publick prayers , and require it sine conditione , without any condition , and will not be refused , and they would have them make apologies for the innocency of the covenanters in their assemblies . must the churches then of france for to content them , without considering the salvation of their souls , the safety of their persons , make publick prayers in their assemblies for the covenanters ? preach to the people that their war is lawful and holy ? and that after being questioned by the magistrates of a contrary religion , constantly maintain that it is the cause of god , whatsoever may happen to their goods , lives and the profession of the gospel ? but behold here that which is worse , in the conclusion of the oath of the covenant , which they sent with their epistle to all the neighbour churches , they invite them earnestly to take this oath or the like : and above all , they invite those churches who live under the power of a contrary religion : the invitation is in form of a prayer , that it would please god to encline by their examples , the other churches that groan under the yoke of antichrist's tyranny , to associate themselves with this covenant or the like . for to take then their summons in their own sense , that is to say , that the churches of france to please them , would make a covenant against their soveraign ; expecting , as a thing which they need not doubt , that the english covenanters would overcome their enemies in an instant , and would be ready at the day appointed , to succour their confederates beyond the seas , with their victorious armies , before their king justly provoked , should ruine them . the covenanters declarations , especially in the year . flatter these poor churches with this hope , and through all their discourse clearly resolv'd to go forth and pull down antichrist in all countries , and make a general conquest for jesus christ . these are very like the messages that john of leyden sent to munster , to make all the commons in germany to rise , and all the world if it were possible . not that the leaders of the covenant considering their strength and interest , thought themselves capable of so vast a design , but according to my opinion , they had two ends in making this so open a profession : the one , to draw to their party the weak and passionate , who in enterprises , have regard to the lustre and promise of the design , and not to the possibility of the execution . of such spirits the great herd of the world is composed , who in the great and publick motions , suffer their fancies to be bewitched with poetical hopes , incompatible with the nature of the affairs . such was the promise of another declaration , which lul'd the imaginations of the adherents , that this war would bring them deliverance from all their sufferings and fears , and be the beginning of a new world of joy and peace , which god would create for their consolation . for this new world of peace and joy which was but three skips and a stride off , as they thought , they found such besotted spirits who cast themselves headlong into a gulph of evils , without bottom or bounds . the other apparent end was to gain credit to their party by the applause of forreign churches , to fortifie themselves by the powerful association of the low-countries , and to try whether the french of the reformed religion were so ill affectionate as to take up arms against their king , without ever caring what should come after , when they were once engaged in a war wherein formerly they had ill success . and these people were so void of charity and humanity , that they were content to buy an unprofitable reputation to their party , by the certain ruine of those they invite to alliance with them : as he that cared not to cut down his neighbours oak , were it but to make himself a pick-tooth . for suppose that the french churches should have suffered themselves to be gained by their perswasions : in what condition were they in to succour them ? could they have furnished money , armes , men and shipping ? had they the means to put out the fire , when they had once kindled it ? all the succours that these gentlemen could give them , would be to declare the votes of the two houses , that the armes of the churches of france were defensive and just , and those of their king , offensive and unlawful : or have declared his majesty fallen from his dignity and crown of france , as they declared those two illustrious princes , prince rupert and prince maurice , sons of the late king of bohemia , excluded from succession in the palatinate ; which vote shall take place , when the masters of the covenant shall have conquered the palatinate by their armes , in spight of the forces of france , the emperour , and spains , and they become sole arbiters of the empire . before the covenanters come to the end of this design , a little too far off , these brave princes will have leasure to make their peace , and many things may intervene , which will induce their judges to abate of their so great severity . for to perswade these poor churches to cast themselves headlong into ruine , the assembly at london , in their epistle labour to exasperate them , by the remembrance of all that they had suffered , and perswaded them that all churches on this side , as well as on the other side of the seas , were concluded to be ruined by the same agents ; that after the churches of england and scotland should be devoured , they would then fall upon their neighbours ; and that it was not against the men , but against the profession of the true religion , and against godliness , that their enemies made war : whereby they would make the neighbour churches believe , that king charles confederated with the pope to ruine the reformed religion , and that after he had dispatched his own subjects , he would do the like to his neighbours of the same religion . there needs no great measure of the gift of discerning spirits , to judge by what spirit these grave divines were led , who take such pains to send their brethren to the slaughter , within and out of their kingdome , and to make the doctrine of the gospel a trumpet of sedition , to arm subjects against their princes , and put all christendome into a flame of bloody and unnatural wars . and therefore they had reason to confess themselves thus to forraign churches , they beseech them to excuse them that they had not writ sooner , alledging ( according to the second interpretation of their friend ) that since they were assembled , they found themselves so amazed with the wine of astonishment , that god had given them to drink , that they had wholly forgot their duty : but in the addition which they disperse amongst all the churches , they do not acknowledge themselves only attonitos , amazed , but ebrios , drunken ; and both in the one and the other they had great reason . oh the force of truth ! oh the wonderful providence and justice of god , to draw from these subtil and crafty souls , their own condemnation ! how is it possible that so many choice and picked divines , whereof this assembly was composed , should be so blinded , as to let pass from them so shameful a confession in the name of all their body , and of all their party , to be divulged through all the churches of europe ? and yet we are herein to praise god , that in this their astonishment , he hath given them a little interval , that they came to their senses to make this acknowledgement . they needed not to specifie to us in what they were forgetful of their duty ; their comportments justifie their words , that they had wholly forgotten it . it appears also that they had forgot their duty to god , their king , their countrey , and to the church from which they received their ministry , and to which they had sworn obedience , and towards them also to whom they write : for if they had born any brotherly affection , they would not have been so forgetful as to write to them , and in such a stile , and by a publick declaration . they would have taken heed to render them odious and suspected without cause , and to draw upon them persecution , from which there could proceed no other fruit , unlesse to make them companions in their miseries ; for to render us companions in their crimes , we hope they shall never obtain . but these divines , and their masters who employ them , shall find themselves deceived in their design , to induce the reformed churches of france to shake off the yoke of their king , under colour of shaking off the yoke of antichrist . the fidelity and peaceable conversation of these churches , doth take away even the shadow of such things from their superiours , whose justice is such , that they will not condemn the subjects of their king for the offences of strangers , but will be more careful to protect the innocent , then their ill neighbours are active to render them blame-worthy and unhappy . the king and his councel need not fear the french of the reformed religion will take the oath of the covenant , to which they are invited with so much earnestness and craft : for to speak of them in the terms of one of their beloved pastors , they take no oaths to others , but to their soveraign princes , they cast not their eyes on a stranger , they hold that it is not for a subject to find occasion of disobedience in the religion of his prince , making religion a match to give fire to rebellion , they are ready to expose their lives for the preservation of their king against whomsoever it be , were it one of their own religion ; whosoever should do otherwise , should not defend religion , but serve his ambition , and should draw a great scandal upon the truth of the gospel . this is the doctrine wherein they are instructed ; this is the profession in which all good frenchmen of the reformed religion will live and die . but if strangers , whose heads run round with the wine of astonishment , will force the churches of france to drink of their cup , they will use the french freedome , refuse to pledge them , and behold their zeal to press them to do as they do , with despite and compassion : let them not think it strange that they run not with them into the same excess of riot , they do not offend them , for whilst they have this strong wine in their heads , they keep their sobriety , and are filled ; beseeching god to shew mercy upon those who would seduce them . now as it is the custome of drunken persons , who would draw others into the same excess with themselves , and to drink according to their pleasure , to make them believe that they have seen them themselves in that condition ; so the english covenanters to defend their actions , and augment their party , alledge very often to the french churches their wars for religion , the remembrance whereof is very sad ; and to use this argument to seduce them , is no other thing then to counsel them to be miserable because they have been so , and to go with their eyes shut , and run the remains of their broken vessel against the rock where they were shipwrackt . moreover , it s very unjust in them to impute to the whole body the actions of a party ; for in the late wars all the churches on this side the river loyre , continued in their obedience , and very neer the half of the other churches . the people were carefully preserved in their duties by their faithful pastors . this holy doctrine which condemns the resisting of higher powers , and commands to wait patiently deliverance from god , and to suffer for righteousness sake , was most pressed and urged in their churches ; and whilst some of the religion were in arms during the minority of the king , they preached at paris , their strength was to sit still . isai . . . there fell lately into my hands an epistle well penn'd , which was sent to the state-assembly of rochel , in the beginning of their sitting , to encline them to peace , and the obedience of his majesty . behold here a passage of it . i think it very profitable for you to be informed the truth , what the opinions and dispositions of our churches are , by persons that have a particular knowledge of them : you are now debating ( gentlemen ) of the separation of your assembly for to obey his majesty , or of its subsistence , and to give order to your affairs ; i am bound to tell you , that the general desire of our churches is , that it would please god to continue peace unto us under the obedience of his majesty , and that seeing the king is resolved to employ his armies to make you obey , they promise themselves so much of you , that you will do what possibly you can to avoid this tempest , and yield rather to necessity , then enter into a war , wherein the ruine of a great part of our churches are certain , and into a trouble wherein we may behold the entrance , but cannot see the issue , and that ye will take away the pretext from them who drive on the king to fall upon us . those that fear god desire that if we must be persecuted , it should be in bearing the cross of christ , and for the profession of the gospel . in brief , i assure you that the greatest and best part of our people desire you to decline this unjust enterprise . here is not the authority of a single person , 't is the testimony of the greatest and best part of the churches of france , 't is a general declaration of the churches , and of those amongst them who feared god , that the duty of christians persecuted is , to bear the crosse , not arms. it 's then very falsly and injuriously done , that the example of the french churches should be so often and importunately alledged by the covenanters to justifie the subjects resisting their sovereign , since that ever in the time of war , the greatest and best part were against it . a french divine , who loved both his religion and king , found himself so prick'd by this reproach made to the generality of his party , that he prayed us to insert here this expression of his judgement , and of the soundest part of the churches of france . the war for religion in this kingdome is a wound yet fresh , and ye can hardly touch it , but ye will hurt it , and make it smart ; and it s very sore against my will that i must touch it : but i am constrained to it , by the frequent declarations of the covenanters , who have nothing so strong nor so frequent for to move the people to take up arms against their king , as to propose to them the example of the french churches , as a pattern which they ought and are bound to follow . would to god that in leaving us there , they would have given us liberty to hold our peace ; but since they will not give over publishing abroad , and making all places ring with our calamities , the remembrance whereof we rather desire should be for ever buried , since they impute the actions of some few to the generality of our churches , and even to religion it self ; and since that they alledge our errors , for to exhort us to return to them again , and since they change the subject of our repentance and sorrow , into rules for their imitation , and into precepts of the gospel . is it not now high time to speak , and prefer the interest of gods glory , and of the truth of his word , above the credit of men whatsoever they be , yea , and of our own too . let god be true and every man a liar , rom. . . confess thy fault , and give glory to the lord god of israel , jo. . . mr. rivet was not ashamed to call these our stirrings , culpam nostrorum , the fault of his country-men ; and this was spoken as a champion of the truth , to confess it so freely , that it was both to our sin and dammage , wherein ( as he himself declares ) he agrees with monsieur du moulin , who in his second epistle to monsieur balzak , makes the same confession in equivalent terms . such was the piety and ingenuity of these godly and learned persons , that all their care and pains was to defend the truth only , and not their persons . it would be a great honor for the churches of france with one consent publikely to declare that they judge all wars of subjects against their soveraign , unlawful , and to exhort their brethren of england to obedience and fidelity to their prince , then for to preserve the credit of some of their party , and suffer their actions to serve as snares to the weak consciences of their neighbours , and of pretext to those who labour to corrupt the doctrine of the gospel . my self being a member of the reformed church of france , doubt not but i shall be owned and approved to give an answer for them to the summons of a strange covenant . it s a very great affliction to us to behold the famous churches of great britain to destroy themselves , for controversies without necessity ; and which might have been easily composed . and that which toucheth us most , is , the danger of the truth , which is much weakned by these divisions ; for it s to be feared , that in your contending and striving one with another , you over-turn not the candlestick of the gospel , and that god being provoked , takes not away his saving light , which was not given to lighten you one to fight against another . we will not enter into the causes of your quarrels , and could wish that you had left out the remembrance of ours , and had not imployed the unfor●unate actions of your poor neighbours , which anguish and terrour produced , to serve as example to your people to take up arms against their king. they were but the lesser part of our churches , that were involved in that party . the signal testimonies of our fidelity to the crown , ever since the reducing of rochel , and other places which were moved in our hands , do efface the memory of the troubles moved in their behalf ; and the cause of these motions being equitably considered by sober and moderate spirits , would beget pity rather then hatred : for if just fear could justifie arms against their lawful soveraign , those of our religion who bare arms in this occasion , could represent to you , that when the king demanded back again the places that he had granted them for their security , they had great occasion to fear , that with these places , they should lose the security of their consciences and lives , in which they were happily deceived : for the late king who was as gentle in making use of a victory , as valiant in gaining one , ever laboured more to comfort , than to punish , and compassion stifling his anger , made them know that the strongest place for the security of subjects , is the clemency and justice of their soveraign . oh these royal vertues were eminently manifest in him , whom god had given you for your king ! who being the defender of the reformed christian faith , and publishing his most holy profession , with such protestations which gave us full satisfaction , we cannot see , how you can alledge the example of our taking up of arms , should they be the most just of the world , having not the same subjects of fear . the security of your consciences and lives were without question . but you are not the first whom ease and long prosperity hath carried to the same impatience , to which others have been driven by affliction . and since then ye address your selves to us to give you advice : we beseech you consider , that to take counsel of your friends , it must not be when their swords are in their hands , and their enemies before them ; but when they are quiet and at peace : 't is not from our souldiers , but our divines , that you should enquire whether you should draw your swords against your prince , if you refer your selves to them , they will all conclude for the negative . for whilst our wars continued , whereof you have too good a memory , not one of all our divines maintained those dangerous maximes which is now defended by your sermons and writings : they that say most for their party , excuse it , and lay it upon necessity . 't is not from any of our books that ye have drawn these vile maximes , that the authority of the sovereign magistrate is of humane right . that the people is above their king , that the people gave the power to the prince , and may take it away when they please , that kings are not the anointed of the lord , that if the king fail in performing the oath at his coronation , the subjects are absolved from their oaths of allegiance , that if the prince falls from the grace of god , the people are loosed from their subjection , that for to establish a discipline , which they account to be the only kingdom of jesus christ , subjects may take up arms against their prince , that kings are to be judged before their subjects , that the civil government ought to be formed according to the pattern of the ecclesiastical , which is not monarchical . this maxime tends to the abolition of royalty in all states . in all the writings of our divines , ye find no such matters , but such as teach subjects loyalty , humility , obedience and patience . all agree together with the ancient christians , and say that prayers and tears are the weapons of the church . we never spake of deposing our kings , and do not believe that any man living can dep●se the king , or dispense with their subjects oath of allegiance . if any of ours speak otherwise , we are ready to disavow it . very often those that teach well are seduced to do ill , being overcome by temptation , and yet very few ever go so far , as to teach ill to justifie their actions ; god hath kept us hitherto from that : and although it may happen unto us , as unto others , to break the commandments of god , mat. . . but we hope never so to be forsaken of him , to teach others to do so ; th●n is the evil desperate when vices become manners ; and yet more evil , when the evil manners become doctrines , that poor souls are instructed to sin for conscience sake . oh observe ! that there is not a more certain sign of a people forsaken of god , than this . therefore with the same liberty you invite us to maintain your opinions by a publike association , we earnestly beseech you to correct your own , and condemn all your maximes , contrary to sound doctrine , enemies to the peace of states , majesty , and the safety of kings , taking heed of drawing reproach and persecution upon the profession of the gospel , and to render your neighbours suspected for the faults of others . also that you re-establish the use of the lords supper , intermitted in divers places these many years , that ye give order for children to be baptized , and that there be no more aged persons rebaptized . that they print not any more that all churches which baptize infants , are a faction of antichristians , that none teach any more that the sacraments are not necessary , and that for a quarrel of state , they dispossess not faithful orthodox pastors of their benefices , to put hereticks in their places . as for the quarrel ye have against antichrist , we should be very glad to joyn with you , provided that ye observe these two conditions ; the one not to call antichrist that which is not , for we gather by your epistles and declarations , that you give the title of upholders of antichrist to many of our brethren , whose confession agrees with ours , and with whom you ought to bear , and with charity amend their faults on condition that they may deal the like with you . the other condition is , that ye fight against antichrist by lawful ways prescribed in the word of god ; namely , by the spirit of his mouth , that is , by the power of the gospel ; for as they were not the warlike engines of joshua , but the trumpets of the sanctuary that made the walls of jericho to fall down , so it is not the cannon , but the trumpet of the gospel which is required to pull down the walls of babylon . these are the weapons of our warfare , which are mighty through god to the pulling down of strong holds , cor. . . they are not carnal : and besides divine authority , experience should have have taught you , that god blesseth not these designs of pulling down antichrist by the sword : it was the epidemical phrensie of germany now sixscore years since , which turn'd into smoak and confusion . indeed if our king should covenant in a just quarrel against antichrist , and lewis the th assume for the devisoe of his mony , that which lewis the th stamped upon his crowns at pisa , perdam nomen babiloni● , we would with a great deal of cheerfulness follow him in this war , but we cannot approve of a covenant or league against antichrist , made and agreed upon in spight of the supreme powers , who chuse chiefs other then their soveraigns . for such leagues or covenants are the open rebellion of subjects again●t their prince . upon which , the observation attributed to bullinger is very remarkable , and which should extreamly move you , that the anabaptists began with the destruction of bishops , accounting as you , the office and dignity of bishops was an appurtenance of antichrist , but they ended with the destruction of magistrates . our churches look upon the predictions of the fall of antichrist , and the establishment of the kingdom of jesus christ , as objects of their hope , and not as rules of their duty . they govern not themselves by prophesies , but by commands , and make conscience of transgressing the laws of god , out of zeal to advance his kingdom ; so leaving to god the execution of his counsels , we keep our selves in a peaceable obedience to our sovereign ; and in doing that we yield obedience to god , who commands , to submit to every ordinance of man for the lords sake , pet. . . and to pray for kings , and for all that are in authority , that we may lead a quiet and peaceable life in all godliness and honesty , for this is good and acceptable in the sight of god , and our saviour , tim. . . if we embrace your covenant , or make one like it , we cannot obey these commands of the gospel ; for to covenant without permission of our sovereign , would be to covenant against him ; to take up arms in the kingdom , without him , or against him , comes all to the same thing . what ? cannot our sufferings which you remember so often to us , perswade you from following so dangerous a councel ? for we retain and persevere in the instruction given us , that we must not remedy an evil by sin , nor defend piety by disloyalty ; god hath no need of our sins to defend his cause ; the preservation of the true religion is the cause of god , and his work , which he will never forsake , and even then when all humane means seems to fail , he watcheth for the preservation of his church , which if he is pleased to afflict , it s our duty to humble our selves ; and when he is pleased also to raise her up , we need not carry to his help sedition and rebellion . in fine , we love the king that god hath given us by duty and inclination , trembling at the mention of your covenant ; and the younger his majesty is , the more we account our selves bound to endeavour to preserve peace in his state , hoping that when he comes of years he will acknowledge the services we have done him in his minority , and that he will consider with what fidelity and integrity his subjects of the reformed religion have cast off the instant solicitations of strangers , conceiving they can never be good christians , without being good subjects ; and that to obey their king , and to offer up their goods and lives to his service , is a great part of the service they owe to god. the english covenanters may receive this answer as the answer of the churches of france , until they have disavowed it by a publick declaration . chap. xiii . the preceding answer confirmed by divines of the reformed religion , with an answer to some objections of the covenanters upon this subject . to the end it may better appear , that the preceding answer for the reformed churches of france , is drawn from the model of their doctrine , behold here some few passages . calvin speaks thus , if we be persecuted for piety by a wicked and sacrilegious prince , before all things let us remember our sins , not doubting but god sends us these scourges for our sins ; by this , our impatience will be bridled by humility : moreover le ts remember that it is not for us to remedy these evils ; and that all that we have to do , is to beg help of god , in whose hands the hearts of kings , and motions in kingdoms are . he said a little before , that the word of god bound us not only to be subject to princes that are worthy of our duty , but to all princes whatsoever and howsoever they came to the soveraignty , and although they do nothing less then perform the duties of good soveraigns . in his commentary upon daniel , let us learn , saith he , by the example of the prophet , to beseech god for tirants , if it shall please him to subject us to their inordinate pleasure ; for what though they be unworthy of all offices of humanity , yet neverthelesse because it is by the will of god that he commands , it s our duty to bear the yoke patiently , not only because of wrath , as saint paul admonisheth , but also for conscience sake , otherwise we are not only rebels against them , but against god. this lesson is of the same authors , let this be ever in our memory , that the same divine authority that gives authority to kings , establisheth also the most wicked kings : oh let never these seditious thoughts enter into our spirits , that we should deal with the king as he deserves , and that it is not reasonable to yield the duty of subjects to him who will not perform the duty of king to us . which is notwithstanding the arguing of the covenanters . peter martyr an italian , but a minister in those churches our enemies invite to associate with them , is not less contrary to them . expounding that place of the proverbs , by me kings reign , saith , that under the name of kings , the text understands also tyrants : whence he collects this consequence , therefore learning hence that thy k. is established by god , beware thou never conspirest any seditious thing in the state , all that thou must do when thou art oppressed , is to appeal to the tribunal of god , there being no other superiour power to whom a tyrant ought to obey . he saith also very pertinently , & worthy our best observation , that then when god would chastise the kings of judah for their sins , he did not do it by the jews , but by the babylonians , assyrians , and egyptians , shewing by the conduct of his justice and providence , that it is not for subjects to take knowledge of the faults of their soveraigns , but that they ought to leave them wholly to god , who hath other means in his hand to punish them , and reduce them to their duty . surely if calvin and martyr had lived in these days , and were benificed in england , they would eject them out of their benefices for this troublesom doctrine , which hinders the progress of the holy covenant , and fils their consciences full of scruples , whom they instruct to rebel against their soveraign for the lords sake . and above all monsieur deodat● would be very ill dealt with by them , for being author of that excellent epistle sent from the church of genevah , to the ecclesiastical assembly at london ; in which your good king is highly prais'd for the justice and clemency of his proceedings in this present quarrel ; the popular tumults condemned , which forced him to retire from his parliament , and these gentlemen earnestly entreated to dispossess their spirits of all factious inclinations , and to wash off this foul spot by which they have and do defame the pure profession of the gospel , giving occasion for the world to believe , that the reformed religion hath a secret hatred and antipathy against the majesty of kings and soveraign authority ; against this epistle , our enemies vomited out many outragious words in their books , maintaining that it was supposititious and invented by some prophane atheist . behold here the thanks that this great and learned person , and the reverend ministers his brethren , received for their charitable and truly christian counsel . and this is further to be observed , that the assembly at london having sent their epistle and oath of their covenant to seventeen forraign churches , whereof the churches of france made but one , they make no noise of the answers they received , which doth evidently testifie they did not satisfie them , and that they durst not produce them , for fear of making it appear that the generality of the reformed churches were ashamed of their actions , and condemned the insurrections of subjects against their soveraign under pretence of reformation . this divinity of rebellion being founded upon one only maxime , that the power of kings is of humane and not divine right , and that their right to the kingdom is but a paction between them and the people . it s much to purpose to produce here what the churches of france hold hereupon , and how they refuse the reasons of the jesuits which are the same with the covenanters : behold the last chapter of the buckler of faith , which is a garment so fit for the size of both parties , that after the one hath made use of it , the other may put it on , they need change nothing but the persons . thomas the prince of the school divines , saith , that the power of princes and lords , is but of humane institution , and comes not from god ; to whom we may joyn cardinal bellarmine in his book against barkley and monsieur arnoux , who upon the second article of our confession , cals the power of the magistrate a humane law , conformable to the apothegme of reverend father binet the jesuit , who told mr. casaubon , that it were better all kings were killed , than a confession should be revealed , because the power of kings is but an humane right , but confession is of divine right . the reasons they bring for this opinion , are , . that the first king that was raised in the world , namely nimrod , was raised by violence , and not by the ordinance of god. . that the most part of the empires and kingdoms that ever have been , came by conquest , one nation overcoming the other ; or by some prince , whose ambition moved him to pick an unjust quarrel with his neighbour . . that emperors and kings are established by humane ways , whether they come to the crown by hereditary succession , or by election , since there is no extraordinary revelation , nor no rule in the word of god , that a nation are bound to follow rather succession which is hereditary , than that which is by election . . that there is no express command of god , to obey henry rather than lewis , or to acknowledge this man rather than that for king. . that for these considerations , the apostle st. peter calls our obedience to kings , an ordinance of man ; saying , submit your selves to every ordinance of man for the lords sake , whether it be to the king as supream , or unto governours , &c. pet. . . these are the ordinary reasons of the covenanters , if they should disavow them , their books would witness against them , for they are full of them . but i would they could get them out of the schools of the jesuits , and come and learn the doctrine of the reformed churches , which speak thus : wee on the contrary maintain , that obedience to kings and magistrates is of divine right , and founded upon an ordinance of god , for which purpose those passages serve , which commands obedience to kings , and the higher powers , as to persons whom god hath set up , and whom we cannot resist , without resisting god. there is no power but of god , the powers that be , are ordained of god , whosoever therefore resisteth the power , resisteth the ordinance of god , rom. . , . item , we must be subject , not only for wrath , but also for conscience sake , v. , . and saint peter , in that place they object against us , wills that we yield our selves subjects to kings for the lords sake . so that although nebuchadnezzar was a wicked king , and a rod in the hand of god , to destroy the nations , notwithstanding god speaks thus to him by his prophet daniel , thou o king , art a king of kings , for the god of heaven hath given thee a kingdom , power , strength and glory , dan. . . moses the first prince & lawgiver of israel , was established by an ordinance of god , and joshua after him , num. . . saul , the first king of israel , and david his successor , were anointed by samuel , and consecrated to be kings , according to the ordinance of god , kings . god sent to jehu , a prophet , for to anoint him king of israel . it s god that girdeth the loins of kings with a girdle , job . . god is he that governs , or as our translation read it , god is the judge , he pulleth down one , and setteth up another , psal . . . the lord raiseth the poor out of the dust , and lifteth the needy out of the dunghil , that he may set him with princes , psal . . , . certainly , if the providence of god extends it self even to the feeding of fowls , and giving food to the young ravens , when they cry unto him , psal . . yea , as to number the very hairs on your head , so that not one of them falls without his providence , who believes , that when god will establish or set up a man on the top of mankind , and make him head of millions of people , the counsel of god doth not intervene , and that he leaves not all things to go at adventure and by chance . " the reasons they alledge against so evident and " apparent a truth , are lame and interfere . . they say , that nimrod , the first king in the world was raised by violence : but that is false , that before nimrod there was no soveraign prince in the world. before nimrod , the fathers and heads of families , were kings and priests , and soveraign princes of their families ; for after the flood men lived five or six hundred years ; so that it was easie for one man to behold five hundred , yea , a thousand persons of his posterity , over whom he exercised a paternal power , and by consequence a soveraignty , for there was no other form of royalty in the earth ; whose children & servants being joyned together , one family could make a great commonweal : and even in the time of abraham , then when the life of man was shorter , we read how abraham was called by the children of heath , a prince of god , gen. . . that is to say , a mighty prince ; and of his own family he drew out three hundred and eighteen souldiers , to whom if we joyn the maid-servants , and those servants who were not fit to bear arms in war ; ye cannot but confess , that although he had no children , yet his own family were capable to fill a good town . . they object to us also , that the most part of the empires and kingdomes , have had their beginning by conquest and violence , and therefore not by the ordinance of god : and that if the conqueror had invaded the country of another , by the ordinance of god , the inhabitants of the country had offended god in opposing and resisting him . upon which , i say , that those inhabitants in a country whom a strange prince will invade , do well to oppose and resist him , and if in this defensive war , the usurper is slain , he is justly punished . but if he become master of them , and if all the ancient possessors of the kingdome are extinguished , and the states of the country assembled contrive a new form of state , and all the officers throughout the kingdome give to the new king an oath of fidelity , then we must believe , that god hath established such a prince in the kingdome ; then , i say , the people ought to submit to the will of god , who for the sins of kings and people , transfers kingdomes , and disposeth of the events of battels according to his good pleasure . . it matters not to say , that princes , who enter kingdomes by hereditary succession , or by election , come in by wayes introduced by custome , and not by the ordinance of god : for the question is not by what wayes or means a prince comes to the kingdome , but whether , if being once established by the ordinance of god , we are bound to obey him ? our adversaries indeed would have the power of parliament , of divine right , although the members of parliament enter by election , and oft-times by close and under-hand dealing , and by some crafty caballe . let them hold that the parliament is by divine right ; it appears by their authentique catechisme , that they teach us this doctrine : page . it 's a gross error to say , that the king is the supreme power , but that power appertains to the soveraign court of parliament , which not to obey , is to resist the ordinance of god : but let us hearken to a better author . . that if there be no command in the word of god to obey henry rather then lewis , &c. it 's sufficient that there is a command for to obey the king , and a command to keep our oath and fidelity we have sworn , and by consequence to be faithful to the king to whom we have taken the oath of allegiance . there is no more command of god found to injoyn us particularly to obey the parliament that began november the third , ▪ to which nevertheless , our adversaries , accounted themselves to be subject by divine right . so that if this consideration should take place , it would follow , that none of them that are now in the world , are obliged by divine right , to fear god , or to believe in jesus christ , because the scripture hath not particularly appointed thibalt , antony or william , that they should fear god , and believe in jesus christ ; it sufficeth that the word of god contains rules , which bind particulars without naming them . s. peter truly in the place before cited calls the obedience we owe to kings , a humane ordinance , and that either because kings command many things , which in their nature are not of divine right , as their commands which forbid wearing of gold or silver , or the like things on their apparrel , or because they attain this power by certain humane means introduced by custome , which notwithstanding hinders not but their power may be founded in the word of god , when they are once established ; for as we said before , the question is not of the means by which a prince comes to the kingdome , but what obedience is due to him , after he is once instaled . and therefore saint peter after he had called this ordinance an humane ordinance , commands us to subject our selves for the lords sake , and to obey his command . whosoever makes the authority of kings depend upon the institution of men , and not upon the ordinance of god , lessens their majesty more then three quarters , and takes from them that which secures their lives and crowns , more then their guards , or mighty armies , which plants in the subjects hearts , fear instead of love and reverence . then the fidelity and obedience of subjects will be firm and lasting , when it shall be incorporated with piety , and accounted a part of religion , and of the service we owe to god. this foundation being over-turned , that the authority of kings is but an humane ordinance , that which they build upon it , must necessarily fall ; for to reason thus , that the people may take away their authority from the king , because they gave it him , is to prove one absurdity by another ; as if one should prove the moon might be burnt , because it s made of wood . for to say the people gave the power to the king , is to imagine that which never was , no not in kingdomes which are elective . the people give not the king his authority , for they cannot give that they have not , but he defers his obedience to henry or charles . but this prince being elected , receives his authority from god , as the beginning and source from whence all power flowes . by me kings raign , pro. . . and there is no power but of god , rom. . . none ought therefore to take this power which god hath given him . thus the wife choseth her husband , and gives him a promise of obedience in marriage , but it is not she that gives him his authority , that comes from above : and there is as great an absurdity to say , that the people may depose the king , because they chuse him , as to affirm , that the woman may put away her husband , or subject him to her , when she shall judge expedient , because that she made choice of him : for the woman loseth the liberty of her choice by the bond of marriage , and the people likewise lose the liberty to revoke their choice when the prince elected is declared king. 't is a strange consequence to say that the people may take away the kings authority , because they have sworn obedience to him , the election is no other thing . and it 's a reason that overthrows it self , to say that the people may take from the king his authority , because they gave it him : for put the case that it were true that the people gave authority to the king whom they elect ; since then the people have given away their authority , 't is no more in them . this maxime being once admitted , that it is lawful for every one to take back again what he hath given , it would break the laws of society , and fill the world with injustice and confusion : but let our enemies know , that although the authority of the king had not begun , before the oath of allegiance , which this parliament took in a body at the beginning of their sitting , yet the body of the state made thereby an irrevocable gift of their obedience to the king , and from this oath we draw a better consequence then theirs ; namely , that they cannot dispose of their obedience since they have given it to the king : so that were their reasons good , they would be of no force , but in kingdomes which were elective , and make nothing against king charles ; for neither he , nor any of the kings his ancestors in all ages past , ever came to the crown by election . it 's not to purpose to alledge the oath the king took at his coronation , as an agreement and paction made with his people , equivalent to an election ; for the king receives not his kingdome at his coronation , he is king before his crown is put on , and therefore watson and clark , who conspired against king james of glorious memory , were justly condemned as guilty of high treason , although they alledged that the king was not then crowned , and it was judged by the court , that the crowning was but a ceremony , for to make the king known to his people . it 's the like also in france , i judge ( saith bodin ) that no man doubts but the king enjoyes before his anointing , the possession and propriety of his kingdome . before this ceremony , the king enjoyes as fully all his rights as after , and according to the laws of france and england , the king never dies , whilst there remains any of the royal blood , for in the same hour that the king expires , the lawful heir is totally invested of the kingdome . wherefore the eldest sonne of edward the fourth , who was murthered by his uncle richard , is by general consent numbered amongst the kings , and named edward the fifth , although he never wore the crown , nor took any oath , nor exercised any authority . henry the sixth was not crowned but in the ninth year of his reign , and yet before his coronation , many were attainted of high treason , which could not have been done , if he had not been acknowledged king. in the oaths of the kings of france and england , at their coronation , there is no image of stipulation , covenant or agreement betwixt them and their subjects . they receive not their crowns upon any condition , and their people owe their obedience , whether they perform or violate their promises . this oath is a laudible custome , profitable to bear up the authority of the prince , by the love of his subjects , and to give to the people this satisfaction , that the king whom god hath given them , hath an intention to govern them with justice and clemency , and to preserve their rights and liberties . if the king by his oath should bind himself to fall from the right to his kingdome , when he should violate his promises , he would then be lesser after his oath then before ; and surely if the kings did believe they should diminish their propriety by their oath , they would never take it ; and to shew that their authority depends not of their oath , but their oath of their authority , the kings of england form it at their pleasure . very hardly shall you find three that have taken the same oath without changing some things . that which was presented to henry the eighth , which is to be seen in the rolls , was corrected by his own hand , and interlined . and moreover , the oath is made to god , and not to the people , and binds the conscience of the prince , but doth not limit his soveraignty ; if the intention of this solemnity were to make a stipulation or agreement with the people , the people at the same time should also take a reciprocal oath , and in a paction of such importance , there should also pass some publick contract , things which are not practised ; so that hereby it evidently appears , that this imagination of the enemies of monarchy , have not any foundation neither in law nor custome . some persons think they speak very finely , in saying that the authority of the king is an usurpation of the sword , confirmed by custome , & that if they could gain their liberty by the sword , and confirm it by custome , their right would be as good as his ; and upon this they phylosophy upon the resolutions of states , which are in the hand of god , and teach us to follow the course of his providence . but by speaking thus they commit a double errour , against conscience , and against prudence . as for conscience , the antient constitution of the state confirmed by so many ages , statutes , oaths of allegiance , do suffice to learn all christians that live under this monarchy , that it was god that established it , and that by the command of god , they are bound to defend the state under which they are born , and whom the body of the kingdome hath sworn to maintain . these discourses of following the providence of god in matters of revolutions of states , are then only seasonable , when the royal blood is extinguished , or when usurpation hath gained prescription through length of years , but not when they are neer to overthrow the estate , and ruine the king ; these considerations are good when the evil is done , and out of remedy , but not when they are acting ill , and when the obedience and loyalty of the subjects may remedy all . the providence of god will never serve for excuse of the wickedness of men ; let us do that which we ought to do , and leave god to do what he pleaseth ; and above all , these moralities of revolution of states are worst in their mouths , who labour to make this revolution in the state , for it 's their duty to prevent this revolution with all their power ; posterity may excuse themselves by the providence of god in following a new form of state , whilst those that introduced it , shall be condemned by his justice . besides all this , there is a great want of prudence in this reasoning , for in quarrelling the rights of the king as usurpations of violence and custome , they teach the king to quarrel at their liberties and priviledges for the same reason ; yea , and by one much greater , for the priviledges of parliament are much newer then the royal authority , and the king may say they were obtained by force after many long and bloody wars : he might cast off all prescription gained upon the unlimited power of the first norman kings , and put himself into all the rights of their conquests by another . wise subjects who would keep their priviledges , ought by all means to preserve peace , for there is nothing renders kings more absolute then war. under a royal estate the principal means to preserve the peoples liberty , is to maintain the only authority of the king ; dividing it amongst many , they do but multiply their masters : for it s better to have one evil master , then many good ones . chap. xiv . how the covenanters have no reason to invite the reformed churches , to their allyance , since they differ from them in many things of great importance . we wonder exceedingly how our enemies dare solicite the reformed churches to covenant with them : from whence comes this great familiarity ? is it because of their great resemblance one with another ? it s that we cannot find . as for obedience due to the king , which is the principal point of the covenanters , we have made it already appear , that the divines of the reformed religion are as contrary to the covenanters , as they are to the jesui●es , their brethren and companions in blood and war. this point being denied them , they care not much for the society of any church in other points of doctrine . this is the first and great commandment of the covenant , to obey the people against their king , maintain but this their fundamental maxime , and they will give you leave to chuse your religion , but in many other things this faction differ from the reformed churches . concerning the doctrine of the lords day , they have a great quarrel against calvin , who is so far from constraining the church to a jewish observation of the sabbath , that he accounts that the church is not subjected to the keeping of the seventh day , a passage which learned rivet alledgeth and appro●●s ; and to both these , doth doctor prideaux , since bishop of worcester joyn ; who in a discourse of the sabbath , complains that the english sabbatarians lean towards judaisme , and go against the common received doctrine of divines ; never considering into what captivity they cast themselves , in establishing the observation of the seventh day under christianity , by the authority of a mosaical precept . master primrose , minister of rohan , hath writ a very learned book full of profound knowledge , upon this subject ; whe●e amongst other things , he proves at large how all the reformed churches are contrary to this opinion . although god hath no need of the errour of men to establish his service , we so much love the reverence due to that holy day , that we would not lightly quarrel at any thing thereupon . let every one enjoy his opinion , so that god may be served , and the day which is dedicated to him , be not violated , neither by prophaneness nor superstition . but since the covenante● in this point are so contrary to the reformed churches , and have so often condemned it by their writings , the assembly at london did very ill to plead conformity with these churches in this article , and complain to them of the liberty the king gave to poor servants to sport on sunday after divine service . so also for the festivals , although mr. rivet declares his desire , that those daies which carry the names of saints , should be abolished in england , because of the abuses of these festivals in the church of rome ; nevertheless he acknowledgeth and commends the protestation of the english church hereupon , that they observe them not for the service of saints , but for to glorifie god , in imitation of the primitive church , by the memory of those whom god was pleased to serve himself by , to build up his church , and exceedingly blames those who accuse them of idolatry for this observation . king james of happy and glorious memory , speaks thus in his confession of faith ; as for the saints departed , i reverence their memory , in honour of whom , our church hath established so many daies of solemnity as there are saints enrolled by the authority of the scripture . the festivals of saints scarce exceed the number of the apostles and evangelists ▪ monsieur du moulin his champion defends this confession of his majesty . indeed ( saith he ) we condemn not this celebration of the memory of martyrs and saints ; we find the custome good of the english church , who have daies set apart for the commemoration of the apostles : and a little after he gives the reason why the french churches do not follow their example , because living in a country where superstition abounds , the people would be easily drawn to abuse them , and be tainted with the common contagion . the prudent and religious acknowledge with him , that in this the churches have liberty to govern themselves , according to the exigencies of time and place ; and that if in the english calender there be some festivals which might well be passed by , and whereof there might be some fear of the consequence ; these things ought to have been fairly represented , with the humility of subjects , and the charity of christians , and not defame the reputation of the english church , as idolatrous , and a member of antichrist , nor reform the church and the king by the sword , since the reformed churches in this point acquits them , and the example of the primitive justifies them . but although they make a great shew of their agreement with other churches , they make but use of them in some points where they like and approve of , and spare not to accuse them of idolatry as well as others when they please . 't is that which they do without naming them , then when they reject , as gross idolatry , the observation of the memory of the daies dedicated to the nativity , passion , resurrection , and ascension of christ , and the sending of the holy ghost into the church . behold here the opinion and practise of the reformed churches , declared by that godly and learned festus hominius , it s a thing of very great profit to the edification of the church , to commemorate and press solemnly to the people at certain ordinary times the principal manifestations of god , and his most signal benefits to his church , since that the primitive church , even in the times of the apostles , dedicated certain daies to the anniversary celebration of the nativity , death , resurrection , and ascension of christ , and sending of the holy spirit . it s very well done to retain the practise of the ancient church in a thing which is not simply indifferent , but singularly profitable to edification , provided that none attribute superstitiously any sanctity to be in the daies ; and impose not upon the consciences of christians a yoke of absolute necessity , contrary to the liberty of the gospel . our new reformers cannot affirm in sincerity that the clergy of england attributed any inherent sanctity to be in the daies , or made use of them to impose a yoke of absolute necessity upon their consciences , there was no need then to abolish them with such rigour , not to scandalize so many pious souls , nor resist a vain fear of superstition by insolence and prophaneness , which is a remedy worse then the evil . the day of the nativity in the year ▪ was changed by an express publick order into a fast , which was the first time since the apostles that there was any fast kept that day in the christian church , and because many would not fast , they sent souldiers into their houses a little before dinner , to visit their kitchins and ovens , who carried away the meat , and eat it , though it was a fasting day , who were exempted from fasting , provided they made others fast ; such insolencies were ordinary , if we may call them insolent actions which were done by authority . and as for easter day , on which and the daies following the people are enjoyned by act of parliament to receive the blessed sacrament ; the devotion of the people in many places have been opposed by violence . we have heard of a parish , where by main force the bread and wine was taken away from the people , who were assembled at church for this holy action . behold their wayes to change the times , and to reform abuses , which is to resist a supposed superstition , with a true and manifest one , and to make sacriledge fight for religion . le ts pass to other differences : the reformed churches do not believe as they , that all significant ceremonies excepting in the sacraments , are unlawful ; for then , it would follow that to keep off the hat , and kneel at prayer , should be unlawful , for these are ceremonies which signifie reverence ; whence many of the covenanters for this reason refuse to put off their hats , or kneel at prayer , without being taken notice of , and reproved by authority . also the reformed churches do not believe as they , that to be tyed to written prayers , or forms of prayers in the administration of the sacraments , is to binde the spirit of god , many of the covenanters are come so far as to call the usage of forms of prayer idolatry ; yea , even the use of the lords prayer , which the most part of this faction refuse to say ; although by a special priviledge it s permitted the minister by their directory to make use of it if he please ; for it s not commanded him . according to this directory ( as they call it ) that is to say , an instruction how the minister should govern himself in the church . the minister must not say the apostles creed , nor repeat the ten commandments of god , whereby the people shall be without any form of what they are to believe , or what they are to do ; therefore in the families of most part of this faction , they reach no● their children neither the creed , the lords prayer , nor the ten commandments ; and as for the children which have learned these holy forms , they teach them to forget them : above all things , they take a special care that the minister tyes not himself to any form of words , as a thing of dangerous consequence , and which hath a taint of antichrist . henceforward then there will be no uniformity in the divine service , nor no more help for the infirmity of aged ministers , nor for the understanding and memory of simple and dull auditors , who cannot comprehend at the first aboard what the minister saith , but had need to be well accustomed to him . also there will be no more bounds to devour phantastical spirits , which is the principal vice of this nation : every church will have a particular order , or rather will have none at all ; for the pastor hath liberty to alter it every time he pleases , nothing being forbidden but to make use of the long established forms , by the authentical acts of many parliaments , sanctified by the publick devotion of so many years ; and composed by the first reformers , persons excellent in piety and wisdome , whose books these are not worthy to carry after them . if these directors had had any fear of scandalizing the churches , whom they invited to associate with them , they would never have abolished the custome received in all the reformed churches , and generally in all the christian churches of the world , who have certain forms for the publick service of god. if they had born any respect to antiquity , and to the universal consent of the christian church in all ages , and in all places , they would not have begun in this age a custome so prodigiously singular , as to banish out of the church all forms and orders of prayers , the apostles creed , and the ten commandments . there rests yet some liturgies of the ancient churches , and hymns used in the publick service , as the eighteenth canon of the councel of laodicea , that the form or liturgy of prayers morning and evening ought alwayes to be the same . there hath not , nor ever was there a church , who had not some forms of prayers , but above all for the higher powers , but that being abolished in england by the directors , we need not wonder if many ministers of the new edition have long since forgot to make mention of the king in their prayers , and those that pray for him , do it in odious terms , thrust on by a perverse and malignant zeal , telling god a long story of the sins they impute unto their king , as if they would poure all their choler into the bosome of god. if any amongst them should thus pray for his father in the pulpit , lord grant repentance to my father of all his extortions , perjuries , thefts , murthers and adulteries , they would account him a fool , or exceedingly wicked , but against their king all things were permitted . behold the fruits of abolishing the divine service , and the liberty of the prophetique spirits of the times , fomented by publick order . chap. xv. of abolishing the liturgy , in doing whereof , the covenanters oppose the reformed churches . amongst their reasons for the abolishing such good prayers in this time of rebellion , this none of the least , because in the liturgy there are divers clauses which ●each the people the soveraignty of their prince , and the obedience they owe unto him . there the king is called our most gracious soveraign : this would give the minister the lie , if after that he should call him a most cruel tirant , as it was their custom : there they pray , that it would please god to strengthen the king , that he might overcome all his enemies , which were to pray to god for the ruine of their holy covenant : there god is called the only governour of princes , which would contradict the doctrine and practise of the times , which gives other governours to princes besides god , and subject the king to his subjects . there they pray to god that the subjects of the king may duly consider whose authority he hath , namely gods. if his subjects duly come to consider this , they would lay down their arms which they had taken up against him , for fear of fighting against god , and would reject the instruction taught them , that the king holds his authority of men . there they pray that the subjects of the king may faithfully serve , honour , and humbly obey him , a prayer of a most dangerous consequence , and would utterly spoil the affairs of the covenanters , if the lord should hear them . there they also pray , the lord would so bless the king , that under him we may be godly and quietly governed , but it is not under him but without him , that they would govern us , there being not according to their saying , any means to live godly and quietly under his obedience . in the same manner they pray for all those who are established in authority under him ; but according to the form of the state turned the bottom upward , as the presbyterians would have it , they must now pray for all those established in authority over him . 't is also a most dangerous clause in that same prayer , which prays to god to punish all wickednesse and vice , and to preserve true religion and piety . for if this prayer were once heard , the zealots of the state who draw their swords against the king , and the preachers of rebellion , would be constrained to make their speeches to the people on the gallowes , and their hypocrisie would be unmasqued , and they rendered the publick object of contempt and scorn , and the brownist and anabaptist sent into the islands of america . also the prayer that god would give peace in our daies , would be very unsuitable to the intentions of the covenanters , who preach no other thing in substance , then that text ill applied , cursed is he that withholds his sword from shedding blood . they have therefore voted it a point of prudence to lay aside the liturgy out of their way , which is so contrary to their politick intentions ; as for conscience and the government of the church , which is dislocated and dismembred by this abolition of the divine service , they will then consider of , after these gentlemen have served themselves of the general disorder , to build themselves an empire in the confusion . it s most certain that in this change god is far worse served , there are indeed some certain ministers capable without the divine service , to make prayers full of edification , and truly every minister of the gospel ought thus to be prepared , but how many are there amongst them who for lack of being tied to certain prayers in publick , abuse the patience of god and holiness of prayer : if the judicious auditory at charenton , should but hear what tales and news these people tell god , the insolent familiarity whereby they discourse and reason with him , their maledictions against their king , their humorous , mad and phantastical tricks , which pass for sallies of zeal , they would mark out lodgings for them in the petites maisons ( with us here called bedlam ) which might exempt them from the chatelet ( but with us from new-gate . ) certainly as liberty ought not to be a cloak of maliciousness , so it ought not to be a door open for folly . the libertine and capricious humour of the climate in matter of the service of god , should have taught these directors to have restrained this licentiousness rather than to have let loose the rains , and the importunity of those that demanded this liberty , should have the more induced them to refuse it . but what ? those who accorded this most pernicious liberty , were the same persons who only demanded it . the prophane contempt wherewith they used this so holy liturgy , ought not to be imputed to the insolency of the souldiers , but unto the instructions which were given them . the parliaments souldiers catechisme published and recommended by special authority , teacheth them to tear it a peeces wheresoever they find it , pag. . calling it a most abominable idol , and a nurse of ignorance and blindness , which foments an idle , lazy and dissolute ministry , and that therefore they should reduce it to ashes , as hezekiah did the brasen serpent , as the occasion of much evil and an object of idolatry . but seeing in so great a change they oppose the general consent of their church , and that for one whom they please hereby , they offend more than a hundred . they labour to turn the eyes of the ignorant people towards the churches beyond the seas , hoping as well they might , that looking so far off , they could not know what they did . the authors of the directory affirm , that by a long and sad experience they find that the english liturgy is offensive to the forreign reformed churches . and they add a little after , that it is to answer the expectation of those churches , that they reject the ordinary liturgy . oh our good god! these persons do they meddle to preach the truth ? because that france and england are separated by sea and language , do they think their people shall never be informed the truth of the opinion of their neighbours touching the english liturgy , nor the manner of their practise in matter of their publick service ? i hope they will leave to others the practise of this maxime , lie boldly , although you be refuted after , there will remain some impression upon the spirits of the hearers ; and therefore we will believe charitably , that the most part of these divines knew not what they said , but referred themselves to the faith of others , and hoping that after they are better informed , they will change their opinion , we will say to them , as st. paul to the galatians , i have confidence in you through the lord , that ye will be none otherwise minded , but he that troubleth you shall bear his judgment , whosoever he be , gal. . . since then they speak of their long experience , let us take it from the beginning , soon after the liturgy was compiled , it was sent to good cal●in who thus writ to the protector of england , as for the form of prayers , and ecclesiastical ceremonies , i much approve that they should be established as a certain form from which it may not be lawful for the pastors to go in the execution of their charge . behold two points very contrary to the covenanters , the one that he very well approves of the book of common prayer , and the ecclesiastical ceremonies ; the other , that there ought to be a certain form of divine service , from which it should not be lawful for the pastors to digress : will they not say in reading these words of calvin , durus sermo , this is a hard saying , who can hear it ? what cruelty is this , to undertake to bind the spirit of zeal ? and to dare to speak of a rule to them , who will stand fast in the liberty christ hath made them free , and will not again be entangled in the yoke of bondage , for they make use of this text for that subject ; we will leave them this text of calvin to ruminate , and pray them not to begin the date of their long experience , till after his decease . martin bucer will yet shorten it some years , he speaks thus to the churches of england of the form of their divine service , i give thanks to god who hath given you grace to reform these ceremonies in such a purity , for i have found nothing in it , which is not taken out of the word of god , or at least is not contrary to it , being rightly interpreted . that which the directors and their party find most to be reprehended in this book , is of so small consideration with beza , that he wrote thus to those who were so enraged against it , the surplice ( saith he ) is not a thing of such importance , that ministers should be so scrupulous , as to leave their function rather than wear it , or that the people should forbear to ●eed of the bread of life , rather than hear their pastors preach who wear them . and as for receiving the blessed sacrament of the lords supper kneeling , musick in churches , and things of the like nature , he saith to them . that these are such small and indifferent things which should not much trouble them . behold here their long experience much shortned , for its little above fourty years since beza died . gualter and bullinger likewise commending the english liturgy , condemned the affected tenderness of some who made use of it for a cloak of their sedition and rebellion , speaking thus in an epistle which they both joyntly wrote to their discontented brethren in england upon this subject , that if any of the people perswade themselves that these things smell of popery , let them learn to know the contrary , and let them be perfectly instructed , and that if the clamours of any of them raise up troubles amongst the multitude , let them beware lest in doing so , they draw upon your necks a more heavy yoke , and provoke no● his majesty , and bring not many ministers into such dangers out of which they shall find no means to escape . this advertisement might well be turned into a prophesie , and these persons who falsly alledge the reformed churches are offended with the liturgy of england , repent too soon that they had not followed their exhortations , and submitted themselves . now the king hath offered to exempt tender consciences from the observation of certain things which offend them ; yea to submit the whole reformation to a lawful synod : but in stead of receiving this gracious offer of his majesty , they persecute him and his clergy with all violence ; manifesting thereby that it is not our reformation , but our destruction which is capable to content them , and these tender consciences which tremble at the sight of a surplice , or the sound of an organ , are strong and lusty enough to commit murder and sacriledge ; like the pharisees , who strained at a gnat , and swallowed a camel. his majesty made a declaration to all the reformed churches , of the sincerity of his profession and intention to live and die in the holy religion which he had maintained , and because the factious of his kingdom had used all their endeavours to alienate forreign churches from the church of england upon the outward of religion , his majesty remembers them there how at the synod of dort both the discipline and liturgy of england was approved by word and writing by the most eminent divines of germany , france , denmark , sweden and switzerland , as appears in the acts of that synod , and yet nevertheless the covenanters at this day , are so impudently bold as to publish that by long and sad experience they have found that the english lyturgy was offensive to the forreign reformed churches . where is their honesty ? where is their sincerity ? do they hope by these wicked waies to draw down a blessing of god upon their cause ? the truth which they pretend to advance , must it be established and set up by lying ? by all this then it appears that their long experience comes to nothing , but if they are wanting in the old experience , let them produce the new . where are the forreign churches that require of them the abolition of the publike service ? would they could cause them to speak for themselves : by forreign churches they cannot understand the scotch church ; for since the beginning of this war , the covenanters would not acknowledge them for strangers , for fear of being reproached for inviting and bringing in forreign forces , and keeping them under pay in the kingdom . and as for other churches , we account the experience of the authors of the directory do not much exceed ours : now we have not known any protestant stranger ever made it any difficulty to joyn in the publick prayers of the church of england , except some walking anabaptists , as in london they have lately made to appear ; and neither in france nor the low countries , we never knew or understood the least trace of dissention hereupon , and if the fashion of some particulars amongst us displease other churches , they do not less displease ours . the reformed churches are better instructed than lightly to quarrel at the exteriour circumstance of divine service , where the substance is whole and sound ; they have learned to speak after calvin , in the confession presented in the name of the churches of france to the emperour and princes of germany , we acknowledg that all and every church have this right to make laws and statutes , and for to establish a common policy amongst them , provided that all things be done in the house of god decently and in order , and they owe obedience to these statutes , so that they do not inthrall the conscience , nor impose superstition , and those that refuse this are accounted by us seditious and wilful . beza goes yet a little further , and maintains that in the outward of religion , many things may , yea ought to be born , notwithstanding they are not justly commanded . st. augustin hath an epistle upon this subject , which is a golden epistle , wherein he instructs januarius of the indifferency of ecclesiastical observations , as of the times of fasting , and the divers customs of receiving the blessed sacrament of the lords supper . all things of this kind ( saith he ) have their observations free , and for this there is no better of discipline for a grave and prudent christian , then to do as he seeth them do in all the churches whither he goes , for that which is neither against faith and good manners ought to be held indifferent , and ought to be observed according to the company with whom we live and converse ; and hereupon he reports how his mother being come to millan found her self in great perplexity , because they did not fast on the saturday , as they did in the church from whence she came , and he to resolve he , went to ask counsel of st. ambrose archbishop of millan , who answered him ▪ when i ( saith he ) go to rome , i fast on the saturday , when i am here i fast not on that day , do ye the same : into whatsoever church ye go , observe their customes ; if you your self will not give offence to persons , and will that no person should give you offence . all protestants of europe except the faction of the covenant , govern themselves thus , in whatsoever place they are , they joyn with the reformed church , whatsoever their form of discipline be , which as some say is divers in all nations . to this grave counsel of s. ambr. s. austin adds a character to the life , of the imperious and scrupulous humour of our melancholy zealots , whom one would think had an intention to paint them out : i have oft perceived ( saith he ) with much grief and sorrow , that many weak and infirm persons have been much troubled through their contentions , wilfulness and superstitious fearfulness at some of their brethren , for doing some things which could not be certainly defined by the authority of the holy scriptures , nor by the tradition of the universal church , nor by the utility that might thereby come for the bettering and amendment of our lives ; only because there is some matter for their conceptions to reason and discourse upon , or because they think the farther they go , or are able to separate themselves from the customs received , is the most exquisite and nearest to perfection , moving such litigious and idle questions , that they make appear to all , that they will never allow of any thing well done unless they do it themselves . the reformed churches take and give this liberty , that every one form an outward order of divine service according to their prudence , and its more to be wished than expected , that there should be one and the same order throughout all churches . but i know , not any church that reject and cast off all certain forms as the covenanters . the declaration following made some few years since , by persons of account in the churches of france , is notable . as for the ceremonies and customs of ecclesiastical service and discipline , no judge convenient to leave to every church his own , without altering or changing any thing . one day when it shall please god to perfect and confirm amity amongst these churches , we may be able by an universal councel and consent , to form a certain liturgy which may be as a symbole and bond of concord . the churches of the covenanters ought to be exempted out of this number , for the liturgy is become to them an apple of discord , which hath made them quarrel with all churches of the world ; being in this point like unto esau , whose hands were against every one , and every ones hands against him . therefore the directors refute themselves by a manifest contradiction , then when by their publike declaration they tell the people , that it is to conform themselves to the reformed churches , that they prescribe not an ordinary form of publike prayers and administration of the sacraments . seeing that it is a thing most notoriously known , that all the reformed churches have certain forms of prayers : but they do as if they should apparrel themselves with green and yellow , because the ministers of france apparel themselve● with black : 't is the doctrine of the brownists , which now predominate in england , that for to have a liturgie or form of prayers , is to have another gospel : now after all this , do they not well , think you , to court the churches of france , and to make a great noise of their conformity with them , having so openly condemned them ? and their phanatical phrensie in this point is proceeded so far , that neither the lords prayer , nor the ten commandements , nor the apostles creed , are repeated in their churches , nor are taught their children in their houses ; much less any form of catechism : behold here a faction who reject the books of christian religion : an horrible and unheard of thing in all ages , and in all churches since christianity entred the world . and dare these people speak of reformation and conformity with the reformed churches ? chap. xvi . of the great prudence and wisdome of the first english reformers , and of the fool-hardiness of these at present . if these directors who boast themselves of a new light , had had at least the light of prudence , they would have considered that they had to deal with popular spirits , who were accustomed to a good and holy liturgie , but since on a sudden interdicted the use , they could not but think they were suddenly transported into another gospel , for the people are dull , and fastned upon the exterior , and that if they be once fastened to a form of devotion which is good , although below perfection , there is occasion to praise god that the people have any tast of devotion , even in any form , and it should be cherished and encouraged . and if there be any thing in this form to be amended , it should be done so mildly and dexterously , that the people be not exasperated , and the change made in the outward skin of religion , make not the substance distasted ; for the most part mens spirits penetrates not much further than the superficies , as indeed no further did theirs who came to reform us with the sword . it s a very dangerous thing to overthrow an order wherein the devotion of the people hath taken root . for besides the disorder that follows commonly in the church and state , they shall find that in transplanting devotion into a new soil , they cause it to die ; some being prophane , others desperate and atheistical . for an exemplary conduct of christian prudence in this great point of publick reformation , all after ages will admire the english reformers under the reign of edward the sixth , who intrapt the people , as saint paul beguiled the corinthians , who confessed that being subtile , he caught them by guile , for to establish the doctrine , so as it is contained in the confession of faith in english church , and agrees with that of other reformed churches , they kept themselves from going openly and suddenly against the inclination of the people , above all in the exteriour , which although it is of less importance , hath notwithstanding a very strong influence upon the common people . after the reformation was concluded upon by the prelates and nobles , mattins were said in the cathedral churches at their accustomed hours , with the same garments they were wont to wear , and the same ordinary singing , but the hymns and psalms they read in english , and their scriptures were not read in pieces , but by whole chapters , and prayers were put to god only in the name of jesus christ , and in a known tongue ; a thing which did much content the people , and much edifie them , and being accustomed to these things , they passed by the mass . sermons became more frequent , simply instructing the people in the truth and holiness without any bitterness or contest ; whereby they gained the spirits of the people by charity , which is the only method for to decide controversies , and in a short time , that which superstition had drawn over the service of god , was insensibly abolished , and there was a general conversion of the kingdom wrought without any noise . this prudent way wrought better effects than all the combats of religion , whether fought by armies or letters , which have been since above these hundred years : their enemies of the church of rome would much rather the reformers had disputed concerning the doctrine and discipline , and that they had set upon them with their utmost strength . our melancholy and peevish zelots would have done no great good upon them by the waies they now take , if this task had fallen into their hands ; for such a great work there was need of better notions of piety and prudence than the fundamental maximes of the reformation at present , that the purest religion is that which hath least conformity with the church of rome . that for to do well , they must do quite contrary to that which the church of rome doth , and hereby they make all that remains of the institution of the apostles to become antichristian , because the papist hath practised them . maximes which are only proper for poor seditious spirits , whose nature is like the crab-fishes , who know not how to go but backward . religion consists not in negation , the saving truths are affirmative , and it would be a dangerous rule to believe altogether contrary to that which the devil believes , which would oblige us to deny the divinity . for so high an enterprise , which is equally as necessary as dangerous , there is required clear , seeing judgments , firm & stable , ready & charitable ; who are able to penetrate and dive into the inside of religion , and discern the meat from the shell ; who without bending the truth to the times , know how to accomodate their work to the nature of men and affairs ; and who have the discretion recommended by saint paul , prove all things , hold fast that which is good , wisely distinguishing betwixt the apostolical institution , and the rust that is grown on it through length of time . these excellent persons manifest to the world that they well understood this secret , that the matter of religion is a thing rather adored than known by the people ; but the form and ceremony is that their eyes are fixed upon , and which fills their spirits , and he that pleaseth them in the exteriour , shall easily prevail with them for the inward of doctrine . now it appears that superstition is alwayes of the same nature , although she changeth her object ; for the fanaticall zeal of the people of the covenant being fleshed and egged on to destroy the exteriour order , perceived not in the mean while that they undermined the foundations of faith ; for we find amongst our enemies , many different sects ; some denying the trinity , the incarnation of the son of god , and his divinity , who neverthelesse agree altogether to hate & abolish our lyturgie with the sword , without contending amongst themselves for these essential differences ; neither are they moved for these monstrous errors , which directly oppose the glory of god and salvation of men ; so much are men for the most part children , yea brutish in matters of piety , fastening themselves upon appearances , and not upon things , considering more the garment then the body of religion . the vulgar being every where of this disposition , god shewed great favour to the ignorant people in times of our fathers , to put them into so good hands , who knew how to lead them mildly to the truth , without exasperating them for the discipline . for to provoke and irritate them , was not the means to instruct them . let all the world judge if the reformers at present follow this example , and whether they search to instruct or to provoke the people ; for after we have made the best and soundest party amongst them to confess that the doctrine of the church of england was good and holy , and they be demanded hereupon , why they persecute the king and his people with such rage ? they pay us with this miserable reason , that the people are affectionate to certain things as necessary , which are not necessary , and they would wean them from this opinion : and must they for this drown three famous kingdoms in bloud , and snatch the crown from off the head , and the sword out of the hand of a good king ? we may well tell them that they undertake an impossible thing ; for there is no religion , no nation , nor almost person , who is not lodged there ; but they themselves , are they not more superstitious in this point , than those whom they would correct ? for what greater superstition , for to make a necessity to contradict and oppose things ; where there is no necessity , yea to account the abolishing of things not necessary , so necessary , that for it they will massacre the king , and bathe themselves in the blood of the church and state. can there be in the world a more pernicious superstition ? no verily , if they consider that this superstition , kils the soul as well as the body . for those from whom they take the use of their holy prayers , have great cause to fear they will also take from them their religion , whereupon some have fallen into a desperate melancholy ; if they deal thus with us , because they have a greater measure of light then we , it is much to be desired that they had a little more ; that they fall not into the offence condemned by s. paul , and through thy knowledge shall thy weak brother perish for whom christ died , but when ye sin against the brethren , and wound their weak conscience , ye sin against christ , cor. . , . heretofore this faction would be spar'd in their disobedience to the ecclesiastical laws , pretending tenderness and weakness of conscience ; but now that they are become masters of the laws , they regard not our weakness , but force us to follow their fantasies , without considering our doubts and scruples . the king by the articles of uxbridge , offered them liberty of conscience , but they will not give neither the king nor his subjects the like liberty : either take the covenant or leave your benefice , was the choice they gave many ministers . alledge to them the great and deep affliction of the people , because they had taken from them their common prayers , their forms for the celebration of the sacraments , and of marriage , their customs of receiving the sacrament at christmas , easter , and pentecost , and the decent manner of burying their dead , with some prayers and texts of scripture , which put the living in mind of their mortality , and raised up in them an assurance of their resurrection . they will answer you , that these observations are not necessary , and mock at the affliction of the ignorant people : but we hold that it is necessary to obey god , who hath commanded us to do nothing whereby thy weak brother stumbleth , is offended , or made weak , but be such as give none offence , neither to the jew , nor to the gentiles , nor to the church of god , rom. . . also the imaginary danger which they fear of things that may come to passe , is a thousand times less then the present scandal and offence done to pious souls , to behold all ecclesiastical order overthrown , and liberty given to prophane and fanatique spirits , to whom any thing is permitted , unless to obey the king , and the orders established by lawfull authority . but let us pass to other offences : there are many more besides the violation of orders , the very substance of religion is endamaged . what care do many people take to baptize their children ? how do they reprove them that baptize no more in the name of the father , the son , and the holy ghost ? is it notpermitted to every one to baptize or not baptize their children ? and baptism is it not refused to many infants , which are presented to be baptized ? these new reformers find so many difficulties in the capacity of their parents , that they are constrained many times to carry their children far from their dwellings to be received into the christian church ; for 't is one of the errors of the times , that if the father hath not faith ( that is to say a faith after their mode ) the infant must not be baptized ; in stead whereof the reformed churches in baptizing infants , consider not the faith of the parents , but of the church in which they are born ; and the doctrine , not according as it is believed , but according as it is taught , fidem non subjectivam sed objectivam . for if they must be certain whether the father hath faith , they should also be certain that he is the father of the infant , which the charity of the church questioneth not . also it is an ordinary custom amongst them to rebaptize aged persons , and to plunge women naked into the water untill they say they feel faith . the abuse of the blessed sacrament of the lords supper is yet worse , because it is more universal , and maintained by the body of their divines . we beseech all lovers of the christian religion to enquire themselves of these ministers , how long time they have forborn to receive or administer this holy sacrament ? when was it that the heads of the covenanters received it ? when is it that their souldiers were partakers of it , those zealous murtherers , whose assassinations and plunderings are steeped in piety ? is it because they dare not receive the body and blood of our lord , with hands defiled with rapine and innocent blood ? but this reason cannot serve for the churches where the ministers are laid hold on , and forbidden to administer the sacrament where they are ministers . how many churches are there where there hath been no speaking of a sacrament these fifteen or sixteen years ? and is it not for them to mock god to make a directory of the manner of receiving the lords supper , and not to make use of it , yea by force to hinder execution and performance of it ? our lord jesus hath commanded us , to do this in remembrance of him , cor. . . but behold here persons , who impose a necessity not to do , because they know not those who are worthy , and therefore they hinder others to obey jesus christ , taking by force the bread and wine from the people , who were assembled to communicate , and carried away the minister out of the church , for fear he should administer the sacrament . these actions cry to heaven , and will one day draw down a just vengeance . these proceedings make us fear , least they rank the lords supper amongst the superannuated ceremonies which must be abolished ; for in many churches where the covenanters are it 's not used , which is a horrible thing to hear ; the church of god , since christs time , never before brought forth such examples . certainly since jesus christ would , that we should do this in remembrance of him , until his coming again ; if he should come now , he would find it very strange , that they had left before his coming this celebration of the memory of his death , which he had so expresly commanded , and it is to be presumed that he will receive no reason against his command : for the coming of jesus christ is the only reason which ought to make this holy ordinance cease . by this scruple , that they dare not administer the holy supper , but to those alone whom they know to be worthy ( which is the general pretext of their party for their total abstinence ) they condemn not only the reformed churches , who exclude none from the holy communion , unless they be ignorant and scandalous persons , but also jesus christ , who administred to the disciple that betrayed him ; even then when he was plotting his treason in his heart . by this also they even bind themselves not to celebrate the supper of the lord until they be inspectors and lookers into conscience , that is to say , gods : for otherwise they cannot be fully satisfied of the worthiness of persons , and all those who have a holy desire to partake of the lords table , shall not be admitted , until these principal clerks of the councel-chamber of god have formed a church , which consists purely of elect. it s great pity when men will be too wise , and introduce laws of severity into the church which god hath not required at our hands : these men should meditate on the text of solomon , eccles . . . be not righteous over-much , neither make thy self over-wise , why shouldest thou destroy thy self ? or otherwise , why shouldest thou draw desolation on thy self ? thus the pharisees by an impertinent wisdome and affected authority , and a sublime divinity of chymeras , were confounded in the vanity of their understandings , and drew desolation upon themselves , and their church . but yet there is a mystery of iniquity under this scruple , which doth deeply stain the divines of the covenant ; for their masters foment them for to advance their affairs , and it is easie to see , that if they once become the strongest , they will exclude from the sacrament of the lords supper all those who cannot banish from their heart the love of their king , and the church wherein they were born and brought up : in a sermon preached before the house of commons , and printed by command , we learn that their party will no more communicate with the antichristian faction ; the preacher explains himself , and tells us he means all those that adhere to the king in this quarrel : they have many times preached that none should receive the lords supper , but those who had taken the covenant ; yea , they have spoke aloud , that the oath of the covenant , and the lords supper should be administred together , so that the communicants must swear upon the body & blood of our lord , and upon the hope of their salvation , that they would be rebels to their king as long as they live ; and the blood of jesus christ must be imployed for the same use , the cup of mans blood which the confederates with cataline drunk round one to another , in taking the oath of conjuration to murder their superiours , and ruine their country . but this design is not yet ripe for execution , they defer it for a time : in the mean time , these gentlemen and the spiritual fathers deny themselves the seal of their union with jesus christ , and hereafter they will dispose of this sacrament according as the necessity of the covenanters do require . they forgot to put down this article of their reservation in the epistle they sent to forreign churches , but in inviting them in general to conform themselves unto them , they exhort them to this amongst the rest . what ? must the reformed churches then abstain from the lords supper , and chuse to interdict the ordinance of jesus christ , rather then put themselves in danger of administring to the unworthy ? must the universal christian church be gulled by their scruples , composed of the folly of some , and the malice of others ? must all believers in the world hold their faith in suspence , and deprive themselves of the sacrament of their union with jesus christ , until the covenanters of england have found a proper time to make use of the body and blood of christ , to bind together a wicked faction , and have made the mysteries of salvation their footstool for ambition . rather then suffer by a criminal complacency , that religion should be so destroyed , and that these horrible things should pass for doctrines of the reformed churches , let all those who bear this title , defend the honour of the gospel , and thereby a publick detestation of so great a corruption . let all those who love god testifie by a just anger they hate the evil . it matters not what fraternity these innovators pretend with other churches , if they corrupt the christian religion , and invite them to do the like , familiaris accipere haud familiariter , let them manifest , they have no fraternity with heresie , and impiety , repulse boldly the temptation of those who invite so basely to do ill , that they may have no more courage to return . but there is one consideration which should mitigate your indignation against them . that amongst this most impious extravagansie , there is a malady and disease of the spirit , for many of this party have their brains dislocated and displaced . some whereof have taken their children , and gone and sacrificed them , pretending a particular command , like that god gave to abraham ; others have shut themselves up with a bible , and resolved to eat nothing , because it is written , that man shall not live by bread alone , but by every word which proceedeth out of the mouth of god. some have killed their cat , because she had taken a mouse on sunday , but defer'd the execution until munday . and there are women and tradesmen amongst them , who preach by the spirit without call , knowledge , or premeditation , others who account the receiving of the sacrament on their knees , is to communicate at mass , and that the surplice is the smock of the whore of babylon , the publick prayers mass refined , the sound of the organs , the hoboyes of antichrist ; ye need not wonder the covenanters have so great a party , since fools and ideots are on their side . the like weakness is seen in the epistle of the assembly to the reformed churches , they highly aggravate the persecutions prepared for all those who would not bear the mark of the beast , meaning by this mark , their obedience to the order of episcopacy , and the use of the publick service , for the king required no other thing of them ; but as beasts which being cast into the river , ordinarily swim against the stream , so many of these brutish spirits , think they can never be saved , but in going against the ancient received customes , how good soever they be , and make all their piety and honesty to consist in a sullen and dogged devotion , fantastical and turbulent , which will give no rest to themselves , nor others . this scrupulous humour hath produced strange effects , witness he that killed his mother and brother in cold blood , having no other quarrel against them , but that they loved the liturgy . this was a preamble of the devil , who the year after began this war for the same subject , in which he made use of the melancholy humour of the people to cut the throats of their brethren for devotion , according to the instructions before alledged out of sions plea , and the souldiers catechisme . in effect their spirit of contradiction , and their bloody inclination , which hath formed this maxime of the times , that the reformation must be made by blood , are the productions of a sharp choler , predominant in the hipocondres or bowels , whose vapours besiege the animal spirits , which carries them into a savage rage , which hath something of the nature of the licanthropy . there is alwayes in the worst parties excellent natures , which are carried away with the stream , and we know amongst the party of the covenant , some very brave men ; but the churlish zealots , whose fierceness and number govern even the governours themselves , are of weak and malignant spirits , whose temper is like that of tiberius , that is of dung kneaded and wrought together with blood , these are men of sad , sordid , and reserved natures , which a wild melancholy renders fearful , superstitious , suspitious and cruel ; and when all these ingredients meet together , ignorance , superstition , presumption and wilfulness , and a flitting and imperious humour , all steeped in a black and hot melancholy , they make the most malignant composition of the world , pernicious to church and state , to families and all societies , causing every where ruine and combustion , like a granado fired , that makes all fly a pieces that is near it . chap. xvii . how the covenanters labour in vain to sow dissention between the churches of england and france , upon the point of discipline ; of the christian prudence of the french reformers , and of the nature of discipline in general . hitherto we have found no such conformity as might induce the covenanters of england to invite the reformed churches to espouse their quarrel , for they every where carefully administer the lords supper , they take order that infants be baptized , they suffer none to be re-baptized , they suppress heresies , scandals , the liberty of fanatique spirits , they repeat to the people the ten commandments of god , the articles of the christian faith , they make use of certain forms of prayer in administring the sacraments , and other parts of the divine service . they teach the people to submit to every ordinance of man for the lords sake , and not to resist supreme powers , but to suffer for righteousness sake ; they are free from a capricious weakness in matters of indifferency which are peculiar to our enemies ; also these churches approve of the english liturgy , and without scruple joyn with it in prayer when occasion serves ; what is there then which should oblige them to associate together . the reformed churches , say they , have no bishops ; but we demand of them , whether all those churches which have bishops are not reformed ? they incline doubtless to this opinion , for in the title of their epistle to the reformed churches , they name but those of france , the low countries , and switzerland , they let the other pass under an &c. if that be their opinion , they have much forgot themselves in their copies which they sent to particular states , for they writ to the churches of hesse , and those of anhalt , which are governed by superintendents , that is to say in our language , bishops . in all those countries subject to the crowns of denmark and sweden , the episcopal degree is kept ; so almost through all germany , this degree is preserved under the name of superintendent , and in some places ( as in brene ) the name of bishops remain ; although part of these churches be lutherans , we will not refuse them the name of reformed , there wanting but a little charity in them , to make both them and us to accord . so likewise in the large territories of bohemia , polonia , and transylvania , the evangelical churches are governed by seniors , ( as they call them ) who have episcopal power . they should not then boast of the consent of the reformed churches , nor complain to them , that the king would not admit a reformation , which pretends to abolish the episcopal degree as an appurtenance of antichrist , which is in effect to condemn all churches where there is any preheminence amongst the clergy . i forbear to speak of the churches of russia , grecia and india , and of the rest of the world , whose doctrine is less known to us , then the point of their discipline , which are all governed by bishops . but the covenanters magisterially prescribe their discipline to all the world , although they themselves have none , vaunting themselves of a piety without pair , and yet will not leave to other churches any liberty . therefore their declarations give all to understand , that after they have planted it in england , they will go and do as much beyond the seas . the donatists shut up the church within the confines of africa , which then was a small thing , unfitly applying that text of the canticles , tell us where thou feedest , where thou makest thy flocks to rest at noon , cant. . . but the french translation re●deth , to rest towards the south . at present the kingdom of jesus christ is in danger to be confined within england , whither other nations must come and search it , saying , tell us where thou feedest , where thou makest thy flocks to rest towards the north. it 's easie to make the consent of the churches named in the title of the epistle to sound high , because they have no bishops , but to prove their agreement with the covenanters in this point , they should do well to make these two things to appear ; the one , that these churches condemn the episcopal order as unlawful and antichristian ; the other , that these churches do conform to the discipline of the covenanters , things which they will find false . as for the first , we see not that the other churches quarrel at the church of england hereupon , but pray god to bless them in the order ; against this it matters not to alledge the thirtieth article of the churches of france confession of faith. we believe that all true pastors in what place soever they be , have the same authority and equal power under one head jesus christ , and that for this cause no church ought to pretend any dominion or lordship over the other . he that speaks for the general , expounds this article , ye must know ( saith he ) that the equality of pastors in that which is of authority to declare the gospel , and administer the sacraments , and for the use of the keyes is held necessary amongst all ; for baptism , the lords supper , and the declaring of the remission of sins is of equal dignity in the mouth of pastors , whether they be of great or little authority . but as for ecclesiastical policy , we do not hold the equality of pastors absolutely necessary , we do not account this order a point of faith , nor a doctrine of salvation , we live ( god be thanked ) in brotherly concord with our neighbour-churches , which follow another form , and where the bishops have superiority . in his disputations of divinity in the university of sedam , this is one of his theses , we maintain that the bishops of england after their conversion to the faith , and their abjuration of papistry were faithful servants of god , and ought not to forsake , neither the name nor title of bishops . calvin himself spake as much before in his epistle to cardinal sad●let , speaking of the church of rome ; let them ( saith he ) establish such an hierarchy , where the bishops having the dignity , refuse not to submit themselves to christ , and depend of him as their onely head , and refer themselves to him , and let them maintain amongst them such a brotherly society , which is not entertained but by the bond of truth . then if there be found any persons who refuse to respect such an hierarchy with reverence and soveraign obedience , i acknowledge and confess him worthy of al sorts of anathema's this passage serves for the episcopal degree in general : this other of jacobus lectius professor at geneva hath a singular regard to the bishops of england , he saith , that those bishops only were true and lawful bishops , and such as s. paul writes of in his epistles to timothy and titus ; and we deny not ( saith he ) but there hath been formerly such bishops , and that there are some now , and that they elect such now in the kingdom of england . beza writes thus to archbishop whitgift , archbishop of canterbury , in my writings touching the ecclesiastical government , i have ever opposed the roman hierarchy , but it was never in my intention to oppose the ecclesiastical policy of your english church , nor to require of you to form your church according to the pattern of our presbyterian discipline , for whilst the substance of your doctrine is uniform with the church of christ , it is lawful for us to differ in other matters , according as the circumstances of times , places and persons require , and is avowed by the prescription of antiquity ; and for this effect , i desire and hope that the sacred and holy society of your bishops will continue , and maintain for ever their right and title in the government of the church , with all christian equity and moderation . moreover the churches , yea the english bishops render to their brethren beyond the seas the like charity : thus speaks famous and reverend bishop hall , i most cordially respect , and with me our church their dear sister , those excellent forreign churches , who have chosen and followed an outward form of government , which in every respect , is most expedient , and sutable for their condition . with the like charity , an excellent bishop whose title of his book being without name , binds us not to name him : having proved that according to the antient institution of the christian church , the bishops always gave the imposition , or laying on of hands . i write not here ( saith he ) to prejudice our neighbour churches , i dare not limit the extraordinary working and operation of the holy ghost , there where the ordinary means is wanting , without the fault of the persons ; god gave his people manna so long as they were in the wilderness , necessity is a strong pleader , many reformed churches live under kings and bishops of another communion ; others have particular reasons , why they could not continue nor introduce bishops , but it is not so amongst us , speaking of the church of his own country . a few lines after he adds , as for my self , i am very much inclined to believe , that the lord looks upon his people with pity in all their prejudices , and that there is a great latitude left to particular churches in the constitution of their ecclesiastical government , according to the exigence of place and persons , provided that the divine order and institution be observed . now after these charitable judgements , the reformed churches do not believe , that which the epistle of the assembly of divines would perswade them ; that the bishops hate forraign churches , and reach that without bishops they could have no church nor lawful call of ministers , so that if any of ours have offended of late the reformed church in the point of discipline , they are disavowed in it by their bishops . here is , thanks be to god , a christian harmony , the churches which have no bishops say , let them that would and can injoy the order of episcopacy , let them injoy it , far be it from us that we should either proudly or rashly reprove them for it . the bishops respect cordially the forraign churches , which have not the same order , and account the government established amongst them in all respects , the most expedient for them . let both the one and the other hold themselves there , and let them grant one another the liberty to govern in the outward , according to prudence and exigencies ; and let them joyn brotherly together to maintain the substance of religion constant and uncorrupted . it is the councel of the reverend bishop before alledged , there are some plants ( saith he ) which thrive best in the shadow , if then this form of government without bishops , agree best to the constitution of some common-wealths , we pray to god to give them joy in it , and pray them to say as much for us . petimus damusque vicissim . this is spoken christianly and wisely ; if our enemies had the charity to have said so much , there would have been no covenant , neither would they have pulled down monarchy , for to pull down bishops , under colour of pulling down the kingdom of antichrist : but if they would that in this quarrel the reformed churches should joyn with them , they should first have drawn from them a declaration , that they held the episcopal degree unlawful , and a mark of antichrist , and incompatible with the gospel ; and that rather then suffer it , they should overthrow the state , and dispossess your kings ; for lesse then this perswasion could not induce the reformed churches to espouse the quarrel of the covenant . we will proceed no further in this controversie , only because the covenanters build their rules of reformation upon the example of the french churches , which the french reformers never thought of , we beseech all equal persons to consider the christian prudence of those that put their hand to this great work in france , having the court and clergy contrary to them . the best that they were able to do in the matter of discipline , was to provide pastors who should teach purely , and leave them in a simple equality , there being no question of governing in times of persecution , but to instruct and suffer ; and it being a thing subject to danger and envy , to erect new degrees , which could not be done without quarrelling at them which were established . necessity contributes to prudence , for the reformation in france having begun by the common people , and some few of the inferiour clergy , who were opposed by the civil and ecclesiastical power , we cannot wonder , if the government which they established according to the time , was popular ; if the reformation had begun by bishops , the government had been episcopal ; the priests that were converted had not powe● to convert their bishops ; as the english who began the reformation , helped by their authority , the conversion of their clergy and people . for the inferiour orbs , having a contrary motion to the superiour , have not the power to make them follow their course : but the superiour orbs carry along with them the inferiour . it was a great matter that the reformed people could gain any retrogation against the rapidity and swiftness of the greater sphears . the discipline of the french churches is most commodious to their present estate , and hardly could there be found a more proper for a church that lives under magistrates of a contrary religion , in expectation of the reformation of them who possess the ecclesiastical degrees . the french ministers in this humble and equal order keep themselves in a state of obedience proper to submit themselves to their diocesans when it shall please god to convert them , and we believe that their fathers did chose this equality , not as an opposition to the degrees of the clergy , but as a way to dispose them , and as a plank ready to invite the bishops to pass over to their reformation . but if the churches of france should come to maintain this doctrine of the covenanters , that the order of episcopacy , is an appurtenance of antichrist , and that there is no kingdome of jesus christ , but there where the ministers are equal and poor ; this would put the conversion of the french churches out of all hope . but for as much as we desire the advancement of the gospel , we keep our selves from re-inforcing the considerations of flesh and blood , or from augmenting the reproach of the gospel ; we are not offended at the degrees , nor revenues of the clergy , we render not the entrance into the church more thorny then it is : for to preach reformation to a clergy of a divers religion , and bind them to degrade and strip themselves for to reform them ; what other thing is this , but at once to call them , and to shut the door against them ? it 's true , that notwithstanding all earthly considerations , god may do miracles for to convert them , but that hinders not but that we should carry our selves prudently to invite them , and we ought not of deliberate purpose to make new barracadoes between them and us , because god can , if he please , break them . but to the end that the difference of disciplines move no quarrel amongst the reformed churches , this truth ought wisely to be considered , that there is no entire rule of discipline laid down in scripture ; and that not to have an outward order in the church , all the parts whereof not being expresly set down in the word of god , is to involve themselves in great difficulties , and shut themselves up into straight bounds , it 's to search that in the word of god , which is not there to be found . let all things be done decently , and in order , cor. . it s a scripture that may be stretched very far , and which remits to the christian prudence of the ministers of the word of god , to advise of such an order which is most expedient for the times and places wherein they live , provided that nothing be done against divine institution . it 's then necessary that to the divine institution the humane should be joyned , and it was never otherwise in church : now that which is humane in the discipline , can never be so well united and fitted with the divine , that there may be made of these two , a form entirely regular , and a perfect composition : it 's like the iron and clay in the feet of the statue of nebuchadnezzar , which could never well joyn themselves one with another , for the ecclesiastical ordinances are the feet of religion , bearing on them a head of gold , and a brest of silver , that is striving to uphold a doctrine of great price ? but they themselves touch the earth , and are mingled , and there is not such a prudence and sanctity of reformation , which can form a discipline purely celestial , nor joyn that which it hath of humane and divine in it with such a justness , as to compose a perfect order , with materials of so different a nature . this here is the cause of so many faults which may be found in all ecclesiastical order . for notwithstanding the confusion of schismes and heresies , the sharpness of persecutions , the infinite revolutions of states , during sixteen ages , a pure and divine doctrine remains in the world , as gold which is found alwayes at the bottom of the furnace : the same cannot be said of the discipline , for that is defective in all churches , and varieth ; yea , ought to vary according to the times and places , and it hath so much of man in it , that what it hath of divine , is alwayes more or less sophisticated by humane inventions ; and will be alwayes so , until jesus christ hath withdrawn his church from the earth , and raised it to that great ecclesiastical government , which is the rule of heaven . surely though there be certain rules of discipline divine and certain , there yet remains ever something for prudence to form , which ought to accommodate it self to necessity ; so bending according as occasions serve , the rules that god hath left , to the wisdome of men , as the divine be not damnified , and that the government of the church thwarts not that of the state , which is our misery at this day . whosoever shall consider the kingdomes and commonwealths of christendome , shall find that every where the religion of the state hath a discipline suitable to the civil government , the church taking hold of the state , as the ivy that groweth about a tree : but the covenanters pretend the quite contrary , labouring to form the state to their new pattern of ecclesiastical discipline . hither tended the petition of the rabble of london , to the house of commons ; which was after by the same house in a body , presented to the house of lords ; wherein they required an equality in the state , that thereby there might be one in the church . an action which will leave for ever to posterity , an infamous and true character of the intentions of the covenanters : but in this they have but followed the doctrine of their sect. cartwright had taught them before , as the tapestries or hangings are fitted to the house , so the commonwealth ought to be fitted and accommodated to the church , and the government of the state to the ecclesiastical government . this design is wholly void of all prudence and possibility , and being ruinous to the state , must of necessity be the ruine of it self . it 's certain that the doctrine of religion must not be accommodated to the state , but that which is humane in the discipline , ought to be subject to humane laws , and the authority of the magistrate , since god demands it of us , submit your selves to every ordinance of man for the lords sake : but these men make no difference between the doctrine and the discipline , and would perswade us , that they have a whole body of discipline altogether divine , and which is even the substance of the gospel , without which there is no true religion , but it is that we cannot find in the gospel , but in stead of that , they prove it by the sword. chap. xviii . how the discipline of the covenanters is far from the practice of other churches . there is another point which the covenanters ought to prove , before they associate themselves with the churches of france in matter of discipline . they must prove that they have an ecclesiastical discipline like unto theirs ; for all churches which had no bishops , have not for all that the same discipline . as for the discipline of the covenanters , they need make none by theirs , nor receive any from them , for they have none at all , and they take the way never to have any . if the menaces of the scotch army , cause them to make an ordinance in favour of the presbytery , they make presently an honourable reparation to the independents ; and much of their prudence lies in this , to accord all to the different parties , but give them nothing ; in making use of the service of the divers sects of religion , they take no care of their order , but of their liberty to convert all ; which will one day turn to their ruine , and confusion , when they shall have no enemy to unite them . but in the mean while religion is destroyed , and all the world behold with astonishment that the english reformers have left the church without any discipline , now these many years ; they have done much worse then he who began to build , but was not able to finish , for these have overthrown the antient order , without ever considering what they would build in the place ; and yet they are not agreed thereupon , they made a great noise of the building they would erect ; but this noise proceeded from their contestation , and their building advanced like that of babel , that which the one builded , the other pull'd down , and in the end the division of tongues will make them forsake their work . it 's an easie thing to ruine , 't is a work of ignorance and insolence ; 't is the pastime of the devil , and the occupation of his children : destruction and unhappiness is in their wayes , and the way of peace they have not known , rom. . . and ordinarily those that burn down the house , know not what it is to build it up , and those who build up a church or state , proceed by wayes and rules quite contrary to those that ruine them , the sharp and rigorous proceeding of our enemies wholly to raze the established order , witness they want knowledge to build an order in the church ; for to this purpose there is not only required to conceive an idea of reformation , but to consider the matter they have in hand , and how to frame it ; for as he is not the best engenier who knows best how to make a regular platform upon paper , but he that can best accommodate his rules to the nature of the place which he fortifies ; and it would be a strange method to pull down and lay level the place for to build it again regularly . but it s that wherein our new reformers have laboured ; certainly they neither understand the theory , nor the practick of the work they undertake , and their knowledge goes no further then destruction : it 's true , many of the assembly desired the scotch discipline , and to establish it , courted the scotch armies . we also respect these armies , hoping that god will one day touch their hearts to defend the rights and person of their soveraign , and we pray god for their prosperity : but let them give us leave to tell them mildly our advice of their discipline , the wisest amongst us commend the subordination , and concatenation of their synods , and do confess that that was wanting in the english order , judging that the synodal power is not incompatible with the episcopal ; but in an order well made , both the one , and the other is requisite , and it is impossible that the english bishops , excellent in knowledge and piety , who have lived within these ninety yeares , should not know this very well , above all those who were imploid in the reformation . but behold that which hath hindred the ordinary use of synods amongst us , incontinent after the reformation , it had been to ill purpose to have given all the clergy liberty to assemble in a synod , papistry being not then well rooted out of the priests and curates , and before the english church was well healed of this old malady she fell into a new one , and was infected with a fanatick and malignant sect , who made piety consist in overthrowing all order and superiority in the church , and to controle that of the magistrate , whereupon our soveraigns and their prelates beholding the body of the church swollen with evil humours , and mutinous superstition , continually ready to break forth , feared least the frequent use of synods , should not be made use of by the discontented , to gather and associate a faction ; and therefore accounted the surest way to maintain peace and truth , was to keep these violent spirits in their duty by the episcopal rod , assisted with the royal scepter , and certainly this way would have had better success , if they had not let the bridle too loose for such hard mouths . the synod is proper to make ordinances , and the bishop is proper to cause them to be observed : the synod to hinder tyranny , the bishop to prevent confusion ; the synod to determine in point of doctrine , the bishop to maintain order and discipline ; the synod to remedy inveterate evils , the bishop to suppress immergent evils ; and in the mean while , both the one and the other serve to all these uses , and ought not to be separated in a church where there is freedom , and where the estate upholds the religion . but in a church which lives under a state of a contrary religion , order must bend to necessity ; and as it is not possible to have all the parts of ecclesiastical government , also there is less need , for common adversity unite affections , and take away many occasions of scandal and disorder . such are the reformed churches of france , where the order is sutable to their condition ; and the native piety and simplicity of their discipline is commended even by those of a diverse profession . now having had leisure to examine their discipline , we find not that it doth much resemble the scotch discipline ; for the consistories and synods of france have not ruling elders , whose voices alwaies carry it , as they do in scotland . their elders pass not any sentence in matter of doctrine , neither have they the power of the keys to determine censures : all that calvin granted them , was but praeesse moribus , to have an eye to the manners and behaviour of the flock in which they served as assistants to the pastors , and this was a commendable use . but in scotland the elders command , for the lord of the parish is ordinarily the ruling elder of the consistory , and in some manner is a lay bishop , and although the minister is alwaies moderator , it s but for form , for the elders have the principal power , and being deputies to the assemblies , they keep there the same credit , above all in the general assembly , where dukes , marquesses , earles and barons have their voices , and decide the points of controversies and the censures of the church . we greatly respect the power of synods , but we require that it be purely ecclesiastical , and that it be managed by none , but by those who are appointed of god ; lay persons have not to do , but to assist them , except the king , who ought to have the exterior power ( which the scotch deny him ) to convocate and dissolve their assemblies , to suppress disorders , without medling himself with the interiour or spiritual , for it seems to us a thing unreasonable and contradictory to it self , that the other laiques should be admitted to the full capacity of the spiritual power equal or above the ministers , and that the king only should be excluded , and hath not so much as the exercise of his temporal and purely royal power in the assembly . we could wish also that the power of their consistories and synods were a little more limitted , for these assemblies being courts of conscience , which takes cognisance of all the offences of the church , they may enclose in their jurisdiction , all criminal and civil causes of the kingdom , there being no cause which hath not in it a point of conscience : and so hereby it may come , that the sentences of judges may be controuled in the consistory , and the officers of the crown questioned about their managing of publick affairs , and so the government of the state become purely arbitrary . and the power of the ecclesiastical councel being such , the most unquiet and ambitious will be ever pressing to be of it , whereupon sidings and factions will abound , revenge and particular interest will turn the ballance ; there they will form factions in the state , and parties against the king , for what is there that they dare not enterprise who have so vast a power , which have no other limits than the extent of the flitting and moveable conscience of particulars , which give account to none , who pretend to have their authority only of divine right , and therefore are not subject to be controuled ? these are not conjectures nor suppositions , but observations of long experience ; certainly that personal citation which was sent by the national synod of scotland to their king , when he was in the midst of his armies in england , feb. . filled forreign churches with amazement and scandal : and no less is the authority they exercise even over their parliaments , which having demanded advice of the synod , concerning what they were to do with their king , the ministers concluded that they should not bring the king into scotland , and that the kingdom of scotland ought not to espouse his quarrel , for to maintain his rites in england , and their advice passed for an ordinance ; after this they cannot reprove the bishops for being councellours of state. monarchy which can endure neither master , nor companion , can hardly comply with this court of conscience , which gives laws , but receives none , unless themselves make them , and limit the king , but refuse to be limited by him , but the magistrates of an aristocratick , or popular common-wealth will shift better with them , for this court pretending an ecclesiastical jurisdiction , purely soveraign and divine , yet nevertheless admit lay men to the participation of this power ; the lords never fail to be members of this consistory , and to govern there . and thus the question touching the ecclesiastical authority is eluded . now although above all we desire to enjoy an apostolical and episcopal discipline , where the bishop , assisted with the councel of his clergy governs the church , and admits other pastors according to their degree and quality , to the participation of the power of ths keies , yet nevertheless if the revolution of the state brings in another discipline , our ministers submit themselves to it , not to be actors there , remembring themselves of their duties and promise made at their reception of orders , but to surfer themselves to be governed , remembring that they are call'd to preach the gospel , and whether there be a good or an evil order in the church , or even none at all , the vocation binds them to feed the flock and to maintain the holy doctrine . but indeed its great pity to be reduced to expect a discipline of those that have none , and yet make the kingdom of christ to consist in it , for which they made such clamours , in their licentiousness , and overthrow of all order and lawful vocation in the church . the reformed churches of france who employ all their zeal and industry to maintain the purity of the gospel , without contending with any about the outward discipline , look upon with contempt and compassion the impetuous weakness of our enemies , who overthrow the holy doctrine , and ruine church and state for points of discipline , which is to lose the end for the accessaries , yea although these accessaries are not good in this regard , there being but two things to reprove in the covenanters , their end , and the mean● which they employ to attain that end . chap. xix . that the covenanters ruine the ministers of the gospel under colour of reformation . one of the points of reformation for which they laboured so much with cannon shot , was to abase and pull down the clergy , which is a work already done without proceeding further . as for their greatness , the only thing wherein it consisted was taken from them in the year . which was the bishops sitting and having power to vote in the lords house , the rest is a smal thing . as for their revenues , they are confiscated and sequestred , and even the revenues of the bishops were such as might cause rather pitty then envy , except four or five bishopricks ; the rest were so poor , that for to help them to uphold their degree , and pay their dues to the king , tenths and first fruits , his majesty ever out of compassion , gave them some other benefices , otherwise very few would have hazzarded the taking of them , the bishopricks of england being like the ruined monasteries in some countries , which have nothing remaining but the wals , with nothing in them . the children of those parents who had formerly f●tted themselves by the bishopricks , have now swallowed the rest , and yet labour to begger the inferior clergy : this is that they call reformation , and in truth 't is the reformation of scotland , where the tenths of the clergy are possessed by the ruling elders , above all by the lords , some of them having the tenths of whole provinces . therefore ye need not wonder they fight with such zeal for a reformation which is so profitable . in england ordinarily the great towns and rich parishes are impropriated , and in the hands of lay persons , the rest of the benefices have but to provide in a mediocrity for students in divinity : those who reform the clergy , are those who possess the goods of the church ; and besides the tithes that are alienated , many of them even make use of the tithes of the clergy , with which they are lawfully invested , terrify●g their poor ministers with sequestration , too weak to contend against them , and force them to injurious and damageable contracts . how many patrons are there who sell their benefices to them who will give most ? and by the infamous simony of these gentlemen , who make a noise of reformation , the door of the church is shut to the clergy , unless they have a golden key to open it ; and thus they prefer profit before conscience : 't is well done of them to mend that which they have marred , and they of all other have reason to take in hand the reformation of ministers , because themselves have done what possibly they can to corrupt them . of all liberal professions , divinity is the poorest , and have most thorns in her way ; and therefore parents find it more profitable to put their children to a trade , than bring them up in the study of divinity ; and yet after all this , their very poverty seems superfluity in the eyes of envy ; and untill these hungry harpies have caught that little which hath escaped the claws of sacriledge , they will never leave calling for the reformation of the clergy , that is to say , wholly to ruine them . the devil who hates the gospel , labours to ruine i● by the poverty of those who preach it , knowing well that the indigence of ministers brings contempt upon the ministry ; and that the rewards being taken away , the study of divinity will be neglected , and then there will be none but the meanest of the people , like to the priests of jeroboam . poverty abates the courage , and clips the wings of conception , and oft-times occasions evil designs and councels in those whose means are too small for their degree . to do well in pulpit , and by writing to build up indeed the kingdom of jesus christ , and to destroy the works of the devil , they ought to have their spirits free , and not oppressed through necessity , magnae mentis opus , nec de lodice paranda attonitae ; they that require , and would a man should do well , and yet will not do well to him , t is an unjust demand ; and many now in england pass the unjustice of pharaoh , requiring double the number of bricks , and yet give to them less straw . if they alledge to us that jesus christ and his apostles were poor , we answer , that so were their auditors ; and the condition of our lord and his disciples is a pattern as well for layicks as the clergy . and if the primitive church of hierusalem spoken of in the acts , ought to be proposed for an example of the ecclesiastical and civil government of all christendom , the clergy of england humbly beseech the gentlemen , our reformers , to imitate these pious souls , who sold their possessions , and brought the price , and laid them down at the apostles feet . let them sell their lands , and bring the mony to their pastors to dispose of according to their discretion , and the ministers will part with their tithes . if we were now to speak to the clergy of england , we would exhort them to love their office and their benefice , and now that god hath called them to the cross and poverty , to rejoyce in their conformity to jesus christ , who made himself poor to enrich us , expecting their reward in heaven , bearing patiently the spoyling of their goods , accounting themselves rich enough if god be glorified , and his gospel purely preached , but these exhortations have an evil grace in the mouth of them who come to plunder or sequester them , which is as if a thief in robbing a traveller , should preach a sermon to him of christian patience and contempt of the world ; 't is the method of our enemies , who driving their ministers from their houses and revenues , read such lectures of divinity to them . for the present , some ministers who have been the principall instruments of their party , have means and honour , and yet little enough , considering the great service they have done them . peters their great and active agent , had for a recompence given him , but with great glory and ostentation , two hundred pound 〈◊〉 annum in land : but who so considers well the geni● of the faction will judge that , that little good they do now to their ministers , will not long continue . it were a pleasant thing to consider , if there were not greater cause of sorrow in it , how of two ambitions , the simple serves the ambition of the crafty ; for the ministers who animated the people against their king , are people impatient of subjection , who would be every one of them kings and bishops in their parishes , and during these agitations , they reign in the pulpit a time , b● they are set a work by those who manage the publique affairs , who raise them up and flatter them to the people , untill they have done their work with them , for when these gentlemen shal have done to destroy church and state , and built their imaginary throne of jesus christ , upon the ruines of the kingdom , they will have so strict a hand of the discipline , that the power and the profit shall remain with them , allowing their spiritual fathers a portion purely spiritual , and will discharge them of those cares which accompany the riches and honours of the world . before these civil warres , the bishops were profitable to all ministers , friends and enemies , for those who submitted themselves freely to them enjoye● their protection , and those who opposed them were respected and secretly maintained by the adversaries of the episcopal order , but now the bishops are cut off , there is neither protection nor opposition , that can gain respect or support to the clergy . the stubborn and refractory ministers have struck so violently at the root of that great tree which they have now made to fall , after they had been a long time cover'd under the shadow of it , but they may assure themselves that it will not be long before they themselves be crushed under the fall of it , and draw upon themselves a just punishment : they will then consider too late , that they have been but instruments to the covetousness and ambition of others , and in the dissipation of the goods of the church , they shall be dealt with as the captain of samaria , to whom the king of israel committed the keeping of the gate , where the provision was to enter , then when the people after a long famine pressed to enter , they shall behold the plenty , but not taste of it ; but be trodden under foot . chap. xx. of the corruptions of religion objected to the english clergy , and the ways that the covenanters took to remedy them . wee will answer to the objections against the king and his party , and will begin with the most ordinary . now they reproach us with corruption in religion : in such an accusation we must have regard to them that speak it ; it s those who turn the rising up of the people against their king , into a doctrine and article of faith ; it s those that have absented themselves from the lords supper for these many years , those who summoned their king before them to give account of his actions , those who have committed against his sacred person an execrable paracide , those who will employ the body and blood of our lord to knit up a conspiracy against their king. those who neither teach the people in the church , nor their children at home , the ten commandments , the creed , nor the lords prayer , those who suffer and make use of all damnable sects , and punish none ; but those who ●each to suffer for righteousness , and not to resist the supream powers , to all these we might add many more hateful truths ; but we will not without necessity publish the evil that may be hid , for we love not to teach evil by representing it : whosoever shall consider their belief and practice , will never wonder that such kind of people find something to say against our religion . god be praised that thus opposing us , they make all the world to know that we are not guilty of their evil opinions ; amongst men , blame and praise take their force from him that gives them . those who accuse us of corruption in religion , should do well to tell us first , amongst the scores of religions that are , what their religion is ; for there are many religions which are together with the covenanters , and live together , as so many wilde beasts in the ark , who when they are gone out thence , will devour one another , or flee one from another , but at present they all agree to tear us a pieces . now to these accusers of corruption , we present the thirty nine articles of our confession , which they and we have sworn and subscribed , and let their consciences judge between them and us , which of the two parties have violated and falsified their oath . how have they observed the thirty sixt article , in which they acknowledged that the consecration of arch-bishops and bishops used in england , and confirmed by act of parliament , contains nothing in it , that is either superstitious or impious ; and yet now thunder out against this order as a mark and branch of antichrist ; is this to want memory , or conscience ? can they upbraid us with any thing like unto this , to have opposed in a body , and condemned an article of our confession . the corruptions which they alledge against us , are falsely so named , or at the worst they are but faults of particulars . but the body of the church hath kept and doth keep the confession of their faith inviolable . if they produce any we would have brought in any new doctrines or customes , who can produce others that have opposed them , and that the religion subsisted entire , whilst they subsisted . let them not rob those divines of their due praise who in the beginning of the parliament laboured sincerely to confirm the doctrine , and to stifle the difference about discipline . we have before represented with what wisdom , piety , and vigor , many bishops and divines chosen by his majesty , had lead the two parties to accord upon a certain number of propositions , which contained the body of religion , and what great hope there was , that the point of discipline would be amiably composed ; and how a faction , enemies to the peace of the church , and jealous least any good should come by the means of the bishops , broke off that excellent accord , which could never since be renewed ; persecuting the prelates with all rigor , never giving them rest , until they had imprisoned them as criminals , although they were not guilty of any other crime , then because they would have terminated the differences of religion . but this was to stifle the covenant in the cradle , and take away all pretext from this holy rebellion . it 's not then a wonder if this sin be not pardoned them ; it appears by the testimony of the reverend pastors of the church of geneva , in what esteem our religion was amongst our neighbours , for in their epistle to the assembly at london , they beseech god that he would restore our church and kingdome to such a high degree of holiness and glory , as it had shined in until that present : by this they acquit us of the corruption , which they impute to us , and do obliquely accuse this assembly , and those that imploy them , that by their means the kingdom hath lost his glory , and the church her holiness . now put the case that the corruption were as great amongst us , as they make it , yea put the case also , that even in our liturgie , composed with so much piety and wisdome , that there were something to mend , as a freckle in a fair face , and that the discipline ought to be over-looked ; what could there be more expected of the king and the clergy , then to submit the persons and things to be reformed ? how often had the king offered to joyn his authority to the advice of parliament , and a national synod , to examine and punish the faulty , and correct disorders , yea and even the laws themselves , if there were need ? to these so reasonable commands , behold here what obedience they yielded : a part of the house of commons , having driven away the other by violence and popular tumults , and put to flight nine parts of ten of the house of lords , besides the bishops who represented the body of the clergy ; this small rest , in lieu of a national synod , by lawful deputation of the church , chose some ministers of their faction , for to make use of their advice so far as it should please them . these ministers who had no deputation , nor representation , nor authority from the body of the english church , and having divers lay persons joyned with them , who wholly govern them , mould a religion all new , defame the reputation of the church and confession , to which they had sworn obedience ; invite to their aid forreign churches , as their brethren , and ordain that which serves the intention of their masters . we know that amongst these divines , there were some men of merit , persons which we know , had it been in their power , would have overcome evill with good ; but amongst pieces of gold , there is many times a great deal of small money , like unto our clipped half testors ; they are the little heads without learning . if the two houses had assembled the body of the clergy , as was proposed to them by his majesty , they had found themselves filled with orthodox persons , and they cannot complain if those persons whom they had most desire to , received not the publike censure of the clergy , since they would not permit the clergy to assemble themselves ; neither can they complain , that any guilty hath gone unpunished , for they have taken a sure course , for by the universal ruine of the deans and chapiters , they have involved the innocent with the guilty . hearken what the king said hereupon : i was content to accord and render to the presbyter ( that is to say , to the body of pastors ) all the right which with reason and discretion they could pretend in their conjunction with the episcopal degree , but to suffer them wholly to invade the ecclesiastical power , and to cut off altogether with the sword , the authority of this ancient order , for to invest themselves in it , it was that which i accounted neither just , in regard of the bishops , nor sure nor profitable in regard of the presbyter himself , neither any way convenient for the church or state. a right and good reformation might have been easily produced by moderate councils , and i am perswaded such councils would have given more contentment , even to those very divines , who have been perswaded , with much gravity and formality , to serve the designs of others , which without doubt , many of them now acknowledge , although they dare not make their discontent appear for finding themselves frustrated of their intentions . i am very well assured , that the true method to reform the church , cannot subsist with the perturbation of the civil state , and that religion cannot justly be advanced in depressing loyalty ; which is one of the principal ingredients and ornaments of true religion ; for after the precept to fear god , the next following is , to honour the king. i make no doubt but the kingdome of christ may be established , without pulling down mine ; and in a time free from partialities , its impossible any should pass for a good christian , who shews not himself a good subject . the government of christ serves to confirm mine , and not to overthrow it , for as i acknowledge , i hold my power of him , so i desire to exercise it for his glory , and the good of his church . if any one had sincerely proposed the government of christ , or understood in their heart what it required , they would never have been so ill governed in their words and actions , as well towards me , as one towards another . as the good ends cannot justifie the evil wayes , so also the evil beginnings cannot produce good conclusions , unless god by a miracle of mercy make light to spring out of darkness , order out of our confusion , and peace from our unruly passions . this is spoken as a king , as a phylosopher and as a good christian . our enemies to blind the eyes of their neighbours , made them believe a long time that they desired such a reformation as theirs , but the hypocrisie of this profession appeared then , when the king offered to assemble a national synod , and to invite the neighbour churches to it , whom these people would seem to imitate . and this the good king would never have named , had he not an intention to defer much to their judgement . but of this his majesty could never obtain an answer ; for it was that which the independents feared above all , and we see not that the presbyterians did any way favour this proposition ; the actions both of the one and the other were such , that it was the surest course for them to palliate them with declarations sent a far off , rather then to have them brought to light here at home in a synod ; and they were very well content to receive their neighbours to their society , but not to admit them to their counsel . they have hereby made it appear , that it was not reformation , but the revenues of the church they pursued ; otherwise they would have imbraced the proposition of his majesty , and the request of the clergy , who desired nothing more then to be heard in a lawful synod , and to reform willingly , that which was displeasing to some . but this had untwisted the designs of their enemies , who then should have had no pretext to ruine the clergy , and enrich themselves with their spoils , and take from monarchy the support of the church , if the ecclesiasticks had been reformed . then let the rage and invective malice of our enemies greaten our faults in quality and number , as much as they can , let them make small spots , imposthumes ; let them paint us out in false colours , and disfigure us like devils to the eyes of all the world ; all that the severest justice can require of us , is to amend and freely to submit our selves to the censure of a lawful assembly , and then when a great king , who is subject to none but god , shall come to them , and offer to change that which hath been practised or tolerated , and to lend his ear to receive better information . o this was a grace capable to molifie hearts of stone , and to turn the complaints of his subjects into acclamations of joy and praises . but they will neither the grace of the king , nor our amendment . to these offers of the king so sincere and frequent , they answered not but by complaints and blowes , and they consulted not of means to correct us , but to destroy us ; they will not take the pains to cleanse the church , they will cut it up by the root , root and branch . 't is the watch-word of the seditious , whereby they pretend to know those that are of the godly party ; and they have also put an unnatural maxime in the mouth of the furious and blind people , that the reformation must be made in blood . this they call to renew , or revive the church ; but it 's as the daughters of pelias undertook to make their father young again , who to that end cut his throat to let his old blood pass out of his body , but after , it was not in their power to put in new . god keep us from them who come to reform the church their mother with a sword , and that would cut our throats to make us young again . certainly beholding chyrurgeons coming to let us blood with a sword in both hands , we have reason to withdraw into some safe quarter , and to fear a healing which will not take away the evil , but in taking away our life . we dare say for our clergy , that if it should cost them their lives to redeem the peace of their king and state , they would account them well imployed , and willingly consent to be cast over-board with jonas , that their loss might appease the tempest . this is of greatest anguish and affliction , to see murther pass for piety , then to suffer in their persons , and they cheerfully wish , that a potion of their blood could quench the heat of their bloody zeal . this zeal appeared in the title of sions plea , and in the book called , christ on his throne . the first pleads for the presbyterian , the other for the independent . both of these books have this text in the frontispice : bring those mine enemies , that would not that i should raign over them , and slay them before me . by enemies they understand those who will not imbrace their discipline . and their actions now have , and do make a bloudy commentary upon the text. that if our lord jesus christ , who poured forth his most precious bloud to spare ours , put not a stop to this flux of bloud , these zealots will reform england , as the anabaptists reformed munster , and as the spaniards converted the west-indies . let all christian churches of the world then know , that the english church confesseth humbly before god , her infirmities , and acknowledgeth her self the defaults which peace and the length of time is wont to bring to the best established order , and hath done her duty to reform , submitting her self to a general synod , and the states of the kingdome under the authority and conduct of her good king , and that a sacrilegious and murthering faction , drunken with the bloud of their soveraign , and the goods of the church : having oppressed the liberty of the assembly of states , snatched this holy work out of her hands , and would hear of no other reformation , but her total destruction ; introducing in the place of ancient and lawful order , a chaos of prophane and licentious heresies , destructive to religion and state. chap. xxi . an answer to the objection , that the king made war against the parliament . it 's the ordinary complaint of the covenanters , that the king made war against his parliament , a phrase which seems tacitly to imply , that the king rebelled against his superiours ; and indeed there are many that understood it so in good earnest , conceiving the parliament to be above the king. and hereupon it was declared by the house of commons at westminster , that the kings coming to their house was treason , as if the majesty resided in the commons , but how ridiculous and false this is , hath heretofore been shewed : and yet they could in no other sense call the houses at westminster , his parliament , since they had taken up arms against his majesty ; doubtless those of both houses , who adhered to the king at oxford , without comparison the more considerable in quality , were rather his parliament , for these were for him , and the other against him . moreover by this frequent expression , they would frequently signifie , that the king was the aggresseur , and he that first assaulted them ; a thing which they have much laboured to perswade the world , although it be notoriously known that his enemies had seized upon his forts , towns , magaziens , ships , revenues , and levied souldiers , before ever the king had so much as one single company of horse , or foot. when he first came to york , he had not so much as his ordinary guards , whereas his enemies had all the strength of the kingdom , they wanted only god on their side : and this great power encouraged the seditious in all countries where he passed to entertain him with the same courtesie the gergasites received christ jesus , beseeching him to depart out of their quarters , and the good king had then this conformity with his saviour , that he had not where to lay his head . he was then in a condition to suffer , but his enemies in a posture to oppose . when he would in a peaceable manner without arms enter into his town of hull , he found the gates shut , and the walls garnished with souldiers , presenting their muskets against him ; upon this his majesty levied fix companies of foot , and two cornets of horse , for the guard of his person , but set not up his standard until four moneths after this prodigious act of hostility and rebellion , having often before endeavoured to reduce his subjects to their obedience by all reasonable and christian offers , witness a number of most excellent declarations composed and written by himself , wherein the world beheld the sincerity of his actions , with the piety and candor of his spirit , worthy so great a prince . the covenanters considering that they could not perswade them who had any remembrance or common sense , that the king began the war , laboured to prove that although they began , yet their armies were but defensive ; affirming , that a war undertaken , upon a just fear , was defensive , yea although they struck the first blow ; and that they seized upon the forts , magaziens , and revenues of the king , because they feared he would make war upon them ; that is to say , that they made war upon him , least he should make war upon them . a reason much like that of count gondomore , ambassador of spain in england , who by his cunning and subtilty had wrought so far , as to have a gallant english knight to be condemned and put to death ; being demanded what evil he had done that he so persecuted him : answered , that it was not for any evil he had done , but for that evil which he might do . but the court that did it , had just reasons , far from the spanish interests ; but in these mens dealings with the king , were he even a subject , the injustice is both without reason , and without example : for , was there ever any court of justice , which condemned a man to lose both his goods , and his life , not because he had done any evil , but for fear he should . that which would be most unjust against the meanest subject , can it possibly be thought , and reputed a work of piety and justice against their lawful soveraign ? but leaving these persons , who from the beginning had this diabolical design , which since they have inhumanely executed ; we will believe of many of the covenanters , that the intent of their army was not to punish the king for the pretended exorbitancies of his past government , although they laboured by all means to perpetuate the memory , and to stifle those eminent and signal acts of grace , by which the king had merited the love of his people beyond all his predecessors . we are willing also to believe that some amongst them condemn the doctrine of goodman , turned since into sad practice , that judges ought to summon princes before them for their offences , and proceed against them , as against other criminals and malefactors . if it were not then for the punishing of what was passed , it was for fear of the future , they took up arms , which indeed is the only reason left them . for after the king had promised to give content to his people , in all their reasonable requests represented to him , and they had taken the power out of his hands , then when he would have accomplished his promises ; all the reason they give for so violent a proceeding is , that they durst not trust the king ; which verily is a most frivolous and injurious excuse . which is as if one had a neighbour that dwelt by him , more mighty then himself , and whose displeasure he feared , it should be permitted him to watch his opportunity to surprize his house , seize upon his revenues , and drive from his possessions , to free and deliver him from fear ? but such an action as this from subjects towards their prince , is beyond all comparison more unjust . the question between the king and his subjects , being not , whether they may with confidence leave the sword in the kings hand ? but whether god hath committed the sword to the king to be born by him ? now in this their dealings with the king , they give him an evil example , for by the same reason he may take from his subjects the propriety , they have in their estates , because he dares not trust them , and finds by sad experience , they use it for his destruction ; and he should have much more reason to do it , since the subjects hold their lands of the king ; but the king holds not his power of the people ; prudence ought not to seize upon justice . the care of a mans self cannot give him a right to the goods of another : the duty of a christian is not to fortifie himself against his fears , but to obey the commandments of god : but if his fear and forecast carries him beyond his duty , he should above all fear him that can cast both body and soul into hell . yea , i say unto you , fear him , luke . . taking then that which themselves accord , that the subjects took up arms to secure themselves against their fears ; had not the king as much reason to take up arms after their example to provide against his ? if he had been their equal , this reason had been sufficient enough , how much more then being their soveraign , for the sword that they had drawn against him , was his own ; those forts , towns , ships , arms and revenues , which they imployed against him , were his ; therefore he had a double reason to take up arms , one to defend himself , and another to recover his own rights . by all laws divine and humane , the king alone hath the power of the sword , whosoever strikes without him is a murtherer . saint bernard preaching to the knights templers of hierusalem ; to perswade them from duells , saith that two things are required to make a combat just and lawful ; the defence of a just cause , and obedience to a lawful power . the last of these is the principal , and that alone which gives to souldiers a just call , for in wars ordinarily the interests of princes are only known to themselves , and often the right and wrong being of two sides , we esteem it not necessary that every souldier be perfectly satisfied of the justice of the armies of his soveraign ; but as for obedience to a lawful power , it s a condition absolutely requisite to justifie the taking up of arms of a souldier , and there is no exception , nor modification , that can be brought against it . saint augustine saith , that a just man bearing armes under a sacrilegious prince , may justly obey his commands , if he knowes not the war wherein he serves , is against the commandment of god , or if he be doubtful of it ; so that the prince may be faulty in commanding , and the subject innocent in rendring the duty of his obedience : according to this wise councel , if it be not palpably manifest that the commandment of the prince do transgress the laws of god , whom we must ever obey rather then men , the subject in matter of war , be it forraign or civil , hath but one thing to consider for conscience ; namely , where the lawful power is ? who he is to whom god hath committed the sword , and who hath power to give it to others , and to whom god hath subjected him ? in taking up the sword at his command , we cannot do amiss . this gives full satisfaction to their consciences who took up arms and fought for the king , for besides the goodness of his defence which is just and necessary , if ever any were , they learn that it is possibly to fight justly for him , even when his cause may be unjust ; but without him it is impossible to draw the sword justly , much less against him , how just soever the complaints and fears of the contrary party that draws the sword be . all lawful demands , religious intentions , specious pretexts , pretended necessities , the publick good ( the masque of all rebellions ) prayers , fastings , covenanting with god , all this and much more can never make a war just , which receives the sword from him to whom god hath not given it , and draws it against him to whom god hath committed it . therefore the principal of the covenanters well perceiving this , endeavoured from the beginning to make the king either give them , or lend them the power of the militia . in doing whereof , they did much wrong to their cause , for if they had the lawful power of the sword , why did they then so often demand it of the king ? and if they had it not , why did they draw the sword without the lawful power , and against him to whom the power appertained by their own confession ? why else should they ask it of him ? they either did injustice to the king to take from him the militia , or else they did injustice to themselves to demand it : certainly by their importunity for the militia , they manifestly condemned themselves , and acknowledged that the militia belonged to the king , and that they made the war without his authority , and therefore they had great need of many sermons , fastings , prayers , protestations , oaths upon oaths , to bind in many knots this covenant , which otherwise held by nothing ; and to perswade the people , that instead of the lawful and ordinary power , they had an extraordinary one , which was conducted by revelation . rebellion is against nature , samuel saith , it s as the sin of witchcraft or divination , sam. . . it is composed of such charms which for a time corrupts the use of reason , but cannot destroy the faculty , but at last the cloud will vanish and they shall retain nought , but the impression of shame and astonishment for their past errors , and an earnest desire of an acknowledgment . this natural notion is imprinted in the hearts of subjects . that they ought to obey the king , and that to him pertaines the power of peace and war. the very name of king will make even souldiers spring from the ground to serve him , the plow-shares shall furnish him with swords , and the flayls and long staffes shall fight so : his crown . the arms which they have ravisht from him , shall acknowledge their master , and return of themselves to him , as those which were unjustly taken from ajax . it 's a very hard thing to fight against nature : this appeared in the counties of the covenanters , wherein whilst the king was master , he raised ten thousand men in eight daies , but after the covenanters commanded in them , although they levied souldiers continually , their forces ever decreased , and those they listed in the day , disbanded and run away in the night . that if the secret judgment of god which would chastise us , had not rendred the people fearful and dismayed for a time , such was their number and hatred against the party of the covenanters , that they had easily dispatched the countries against the king , though themselves were disarmed ▪ and it must be in the end that nature surmounts the constraint , for the king is the center of the state , whither all parts tend by their own proper weight , and wherein all the lines of the common interests terminate . their complaints of violence by the kings forces , are of no consideration ; the armies of the king as well as those of the covenanters were not composed all of saints , but these complaints sound ill in their mouths , who lifted up their hands against their soveraign , those who had so often planted their artilery against the squadron where the person of the king was , and had shot fifty cannon shot against the queen in her bed , and after all this , cut off the head of their lawful soveraign , can they assume the impudence to complain of our souldiers taking away their poultry and killing their sheep ? if those who were in actual rebellion against their king , had been punished by our souldiers as they deserved , they would never have had the power to complain that their houses were plundered , or that they spoyled and destroyed their goods : we dare maintain , that those amongst the covenanters that suffered less than death , have suffered less than they deserved ; we do not desire that every one should be punished according to his deserts , for we would not that god should so deal with us , but that our enemies may know , both by the divine law , and the law of nations , every person that rebels against his prince , is guilty of death , josh . . . and loseth his propriety in his goods and possessions . let them know also , that being destitute of lawful authority for the war , and drawing their swords against him that bears the sword by divine authority , every stroak they struck against the faithful subjects of the king , they committed an execrable murther , sam. . . and every penny they levied upon them , they committed rapine , employing their robberies to maintain murther and rebellion : if the names of these crimes offend their ears , the crimes themselves should much more afflict their consciences ; these terms proceed not from passion , but flow from the necessary consequence of this truth , that the war of the covenanters is destitute of all authority , lawful and divine . oh that every christian who hath drawn his sword in this sinful cause , would seriously consider how he should answer it before god and man , and that he may have horrour and dread in him for the evil he hath deserved , and yet much more for that which he hath committed . chap. xxii . of the depraved and evil faith of the covenanters . but we cannot so slightly let them pass with their fore-alledged excuse for the war , that they durst not trust the king. the cause is evident , which is because they had taken from him all the ground of reason that might be , that he should trust them ; nothing being more to be distrusted than a depraved and ill faith : the king permitted them to perpetuate the parliament as long as they pleased , he committed himself wholly over to their faith , affection and conscience ; if any thing obligeth a man to be faithful , it is to repose an entire and free confidence in him , and there is nothing more odious and unworthy the name of man , than to employ that assurance and confidence they have freely committed to us , to deceive and ruine them . they themselves after this signal favour , without example , often declared to the world , that if they should abuse so great a trust to the dammage and detriment of his majesty , they should be unworthy to live upon the earth , but this was before the loyal subjects had separated themselves from their company . they are then condemned by their own confession , for that most signal act of trust , such as never king gave to his subjects , they returned him the most infamous and perfidious acts , and base ingratitude that ever subjects rendred to their king. he that said , fidelem si putaveris , facies , the means to make men faithful , was to think them so , was never known to these men . in conscience can ye believe that when the king committed to them this great power , that he understood it thus , that when he should refuse to do any thing they requested him , he gave them liberty to force him to do it , or to do it without him , to take from him his children , to seize upon his revenues , to turn his armies , navies , and forts against him , to make a broad seal , and to break his , to dispose of all the offices of the crown , to levy forreign souldiers , and bring them into his kingdom , to deprive his subjects of their goods and possessions , to drive the ministers of the gospel from their flocks , to rob the church of her revenues , to overthrow the ancient laws of the land , and to make a religion all new ? after all this , can any man wonder if they durst not trust the king ? for where is the criminal or malefactor that dares commit himself to , or trust the judge ? and where is the cozener and deceiver , who being discovered , dares trust him whom he hath cozened and deceived ? if by these vile actions they have violated the trust the king reposed in them , and if by the act for the continuance of the parliament , the king gave them a power to deal thus with him , we refer our selves to the better part of the parliament , who withdrew themselves to the king , abhorring such a prodigious violation of the publick faith , and of the duty of subjects and christians unfaithfulness ; they committed the like to the people , who deputed and committed to them the publick safety : for doubtless in their choice it never enter'd into the spirits of them who sent them , to invest them with an absolute power over their goods and persons , much less over their king , for they could not give that which they had not , nevertheless they have executed this power , casting their fellow-citizens out of their houses and possessions , and gather'd together great treasure out of the rents of the king and his subjects , manifesting themselves very liberal of the goods of others . but they defend these actions by a new maxime of state , invented upon this occasion ; some of the principal citizens of london being oppressed by their great and often taxes , came to the house , and represented to them that it was their duties to maintain the subjects in the propriety of their goods , and beseeched them , not to fall themselves into that inconvenience which they were bound to remedy . the gentlemen of the house of commons answered them , that in truth the subjects might plead the propriety of their goods against the king , but not against the parliament , to whom it appertained to dispose of all the goods of the kingdom ; but to perswade the people to believe this , is a very hard task , who rather judged , that the parliament whom they had chosen , had violated the publick faith and the trust committed to them , and had taken that into their disposing which was never committed them . let these gentlemen never hereafter speak so loud of their publick faith , since they have lost it , nor ever attempt to borrow more money upon so sorry a caution . there were none in either houses who had not often taken the oaths of allegiance and supremacy , by which they acknowledge the king their soveraign , depending of none , and had sworn to him loyalty and obedience . they moreover took the protestation made in the beginning of the parliament , and imposed upon the whole kingdome , wherein also they swear the same thing . the oath of the covenant which was taken after , renew'd the same promise , and there they swore to defend the person and authority of the king , and cause the world to behold their fidelity , and that they would not in the least thing diminish his just power , and greatnesse . consider here ( good reader ) oaths enough to binde them to perform and keep their promise . but this multitude of oaths is a kind of proof of their ill faith , for they that swear often , manifest thereby , that they think themselves unworthy to be believed , and distrust , that every one mistrusts them ; it had been better for them to have been faithful to their king without swearing : for as in the grammar latine , two negatives make an affirmative , these on the contrary in stead thereof , would seem to make two affirmatives to make one negative , and that many oaths to be faithful to their soveraign bound them to do the contrary ; for in effect these last oaths were solely imployed to ruine the antient oath of allegiance , for if their intentions had been simply to be faithful to their soveraign , they needed have taken no other oath then the first . therefore after these two new oaths , came the third , which they called the negative oath , in which they caused men to swear , that they should neither directly , nor indirectly assist the king in this war. and thus behold in fine the mask taken off , and the intention of their former oaths uncover'd . there can be no greater symptome of a desperate sick state , then the multiplication of oaths to form parties and factions ; and we may say after the prophet jeremy . . the land mourns because of oaths . as for the principals who imposed the oaths , they made use of them to halter , and intangle the consciences of the people , for to serve their ambition , practising the doctrine of lysander , who taught that men ought to be amused with oaths , as children with bables ; and as for the people upon whom the oaths were imposed , for the most part they took them rather for imitation , then knowledge , or for fear , or from a blind zeal , or an implicit faith . moreover the multitude of oaths do imbase the dignity , and a people accustomed to them , respect no more an oath , then their old shoes . those also that swear often , are often forsworn , overthrowing one oath with another . but the oath of the covenant hath this singular , wherein it surpasseth all chymera's , centaurs , hypogriff● , in extravagance and contradiction ; for in taking it in the sense of the covenanters , they overthrow this oath by the oath it self ? and they forswear that which they had sworr ; for in swea●ing that they would defend the person and authority of the king , and make the world behold their fidelity , according to their opinion they are bound to make war against him , and by virtue of this oath , they persecuted , rob'd , and after all deposed him . oh supreme degree of perfidy , and frantick blindness ? have we not whereat to mourn and lament , to behold these illuminated reformers so plunged in the gall of bitterness , and bonds of iniquity , for to persecute their good king with all rage and violence , because they had sworn to defend him , and to be faithful to him . this oath was called covenant , that is to say , alliance , or confederation , because those that took it ( for at present its forbidden to be taken ) pretended to make an alliance and covenant with god : this oath is yet in vogue in scotland . it 's their new covenant , besides that of the new testament , and the modern canonical scripture , which is judge in all cases of conscience , and from which there is no appeal . their ill faith is moreover evident in the composition of this oath , and certainly it 's the only thing evident in the third article , which is a discourse so twisted and interwoven , composed expresly not to be understood : there they swear to defend the person and authority of the king in defence of religion and the publique liberty . it 's very hard to say what that signifies , every good soul who suffer'd himself to be perswaded to take this oath , understood thereby , that to defend the person of the king , was a necessary point , both to preserve their religion and liberty , and that they could not fear god as they ought , without honouring the king ; and those that took the oath in this sense , were bound to fight against the covenanters for the defence of their religion and soveraign . but the unworthy companions of the covenant interpreted it thus , that they bind themselves to defend the person and authority of the king , so far forth as it is compatible with the defence of religion and liberty . now ( say they ) we find that the defence of the person , and authority of the king is incompatible with the defence of religion , and the publique liberty ; and therefore we are bound to oppose and ruine the king for the defence of liberty and religion . and thus it appears that this malicious obscurity is a fold of the serpent , and a lurking hole of the evil spirit , even the rather when we narrowly consider this construction , to defend one thing in defence of another , which signifies nothing , and wants both true logick and common sense . the oath being a profession before god , and the strongest affirmation of all , had need to have been clear , and couched in such terms , that every one might have understood it in the same sense they took it ; but to insert such equivocations , was to abuse the name of god , whom they took to witness , and the simplicity of the people . he that takes a forked oath , and understands it not in the sense that he that gives it , or understands it not at all , swears not in truth , in righteousness , and judgement , which are the qualities required in an oath , for he calls god to witness his hypocrisie , blindness and temerity . the same article makes profession of fidelity to the king , and to diminish nothing of his just authority and greatness . it 's no new thing for rebels to take the oath of allegiance to their soveraign , to combine a faction against him . the mutineers in the time of richard the second , took an oath to be faithful to the king and people , and yet nevertheless made use of this oath to stir up the people to ruine the king : and these did the like ; and when hereupon we tax them with unfaithfulness , and breach of their oath , they answer , and pay us with a distinction betwixt the politick and personal capacity of the king , and they tell us that it was against charles they made the warre , and not against the king , making the king a pure idea , an accident without a substance . it 's very hard for them to say what became of the politick capacity of the king , then when they beheaded him in his personal capacity , for they so long honoured him in idea , that at last they massacred him in substance . but they forget that in the same article they had sworn to be faithful to the person of the king , and protested to defend his person and authority ; as things conjoyned and inseparable : so strong is truth , and respect due to soveraignty , so natural to subjects , that even in the oath which they formed , to confederate against him , their duty is couched in express terms , which will one day be produced in judgement against them . but in good earnest have we not much to wonder at , and to acknowledge the wrath of god , in the blindness of these men , that so many millions of men should think they were bound to persecute the king to all extremity , and to take away his goods , honour , liberty , safety , and at last his life ; because they had sworn to defend the person and authority of the king , and make the world behold their fidelity , and that they would diminish nothing of his just power and authority : is it possible that their by-got zeal could so dislocate their brains , and a-brutish their spirits , as to make them commit so many crimes and enormities , upon so unreasonable a consequence . oh lord create in us a clean heart , and renew a right spirit within us . in the fourth article of this oath , they promise to endeavour with all their power , to bring to condigne punishment all those who were the cause of separating the king from his people ; and according to this , it was , they made the people believe a long time , that the occasion of their taking up arms was to bring the king to his parliament ; but the hypocrisie of protestation , is now clearly manifested , for when the king offered to return to his parliament , they utterly refused to receive him ; telling him plainly if he came , he should come at his peril . forbidding all persons whatsoever , under pain of death , to receive or entertain him in their houses . let all good subjects who have taken this oath , open now at last their eyes , and acknowledge that the intentions of their guides , was quite contrary to their professions . the sixth article required every person to swear ; that this cause touched the glory of god , the happiness of the three kingdomes , and the dignity of the king. indeed this cause touched the glory of god with such fowl hands , as have defiled it as much as possible men could , and it touched the happiness of the three kingdomes with such malignant claws , as have torn them to pieces . but if they will that we take them in their sense , namely , that their cause defends and advanceth the glory of god , the happiness of the kingdomes , and the dignity of the king , we behold and feel the contrary : but grant that this should be true , 't is not a thing for which we must swear . oaths are of two sorts ; the one sort are to affirm the truth of a thing present or past , the other for to promise and oblige our will for the future ; these two sorts of oaths cannot be taken together . the oath of the covenant is of the latter ; and therefore it is very ill done of them to confound it with the first , which is altogether of another nature and usage , and in a promise for the future ; to thrust in an affirmation of a thing present , yea , of a thing false , or at least doubtful , and whereof they of their party are not accorded . but suppose that this oath were of the first sort , the things which we should affirm upon oath , are such as require the testimony of the person who swears : such are all questions of fact . but as for questions of right , they ought not , neither can they be decided by oath ; and it is to want common sense , to make his neighbour judge , to know which is the true religion , and to judge whether the cause of the parliament is better then the kings . there the oath loseth his use , for it s made to perswade and give authority to the thing , by the witness of the person . if the cause of the covenant be the cause of god , there is no need to swear it , but to justifie it by reason and practice . and although we should even believe that it searcheth and advanceth the glory of god , the happiness of the kingdome , and dignity of the king , it were unjust and ridiculous , to press us to swear it ; for moral truths , and even also theological , ought to be believed , not sworn . civil things only , and those amongst them which are matters of fact , ought only to be affirmed by oath ; we have a very firm belief of the truth of many points of religion , and of the honesty of divers persons , and yet nevertheless , for all the world , we would not swear to them ; all who have any ingenuity , or good sense acknowledge , that to force us to affirm the goodness of the covenant by oath , is an extreme tyranny , and full of ignorance and absurdities . and also seeing we are very ill satisfied of the goodness thereof , it s another tyranny to make us swear to defend it ; and a most barbarous cruelty , to confiscate our possessions , and sequester our ministers of their benefices , because they refuse to take so unreasonable an oath , and yet all this was practised during the presbyterian reign . the articles of the covenant were assisted with a religious prologue and epilogue , full of protestations of zeal and repentance , and therefore it was almost impossible , but the most part of them that took it should be perjured , considering the generality of the people are evil . and this should have prevented the gentlemen to impose the covenant indifferently upon all , under such great penalties . for as they will not suffer the sacrament of the lords supper to be administred to the people , for fear to encrease their condemnation : they should have by the same reason , according to their principles , have withheld to administer these protestations of zeal and repentance , to their consciences , whose disposition they were ignorant of . now a great evidence of their depraved and evil faith , consists in their protestations of sanctity and superlative expressions of zeal ; in which the independent party who rejected the covenant , without comparison , fly higher then their predecessors ; all their ordinances , and declarations , yea even their letters of news , were sallies of zeal . all their murthers and robberies were to establish the purity of the gospel , to conquer a kingdome for jesus christ , and that godliness might reign and flourish . if they speak of the abominable parricide committed against their soveraign , they say that god made bare the arm of his holiness , that the lord is on their right hand , that he hath smote kings in the day of his wrath , and that they may wash their feet in the blood of the ungodly . thus they made their horrible crimes march disguised in terms of scripture , and the devil borrowed the language of the spirit of god. whosoever shall well consider the use they made of the scripture , and whereto they imployed their great shew of holiness , shall find an answer to the question in the psal . . but to the wicked god saith , what hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth . behold here the work of the covenanters ; they declare the statutes of god , and take his covenant into their mouths , to put on rebellion , the mask of religion , and to invest themselves without trouble , of the authority and revenues of the crown , the goods of the church , and without suspition to grope the purses of the people ; for the outward shew of devotion , doth much amuse the assistants , and gain their belief ; for who can fear any evil from those who so piously invite them to repentance , and the advancement of the glory of god ? who would not confide and trust in them that declare the statutes of god , and take his covenant in their mouth ? satan in all forms is dangerous , but he is never so pernicious as when he clothes himself as an angel of light , and it is ill going procession when the devil carries the cross . moreover by their fruits ye shall know them . how often abused they the credulity of the people , when they conjured them to help to fetch the king from his evil councellors , and to bring him gloriously to his great and faithful councel , that is to say , to themselves ; but their faithfulness appeared then when he departed from them whom they called his evil councellors , to yeeld himself up to them ; for then their terrible mennaces against him , and all those who should dare to receive him , forced this poor prince to travel disguised in great danger of his life through their armies which besieged oxford , and to go and cast himself into the arms of the scots , as a chased boar casts himself into the toils . he found by sad experience in this his miserable refuge , that the covenanters were of the same genius in other nations , and of the same evil faith. it imports not much whether it be true or false , which was said of the scots , that they had secretly invited him , and promised to expose both their goods and lives for his defence and safety ; but how ever it was , they were bound by their natural duty to do so : but instead of rendring him the duties of faithful subjects , as crafty merchants they made their profit of him ; for after they had kept him captive some moneths , at length they drew two great benefits by him ; the one upon their promise to imploy their armies for his service , they made use of his authority , to make that miracle of valour and fidelity , the marquess of mentr●sse , the kings lieutenant in their country , and the terrour of the rebels , to disband , and lay down his armes ; the other , in making sale of his majesty , to the gentlemen at westminster , for two hundred thousand pounds sterling in ready money , obliging them to pay the like summe more two years after . upon which this most wise prince , being demanded whether he had rather continue with his scottish subjects , or go to his subjects in england , answered with an excellent grace and serenity , without question , i must be with those who have bought me , and not with those who have sold me . and in his meditation upon this subject , since i am thus sold by them , i am only afflicted for the evil they have done , and to behold my self valued at a higher price then my saviour . these words proceeding from a quick and well governed spirit , a king of his passions , and so conforming himself to the passion and obedience of the sonne of god , cannot be heard , nor read by good christians with the same moderation they were pronounced ; but this magnanimous patience , should produce in every pious soul , a most just execration of this the most base and barbarous treachery , that hath been committed since that of judas , and which in iniquity yields only to the abominable paracide , to whom he was deliver'd by this infamous sale . it matters not much what is said hereupon , that the scots in delivering up the person of the k. to the gent. at westmin . drew from them a promise to treat him with safety , liberty and honor ; for they ought not impose upon other then themselves , this duty which was natural to them . neither could they expect that the english should render him that safety , liberty and honor , which themselves refused him , or that the buyers should not as well search to make their profit by him , as the sellers , and to reimburse themselves with usury by his ruine . but for their care they took of the k. when they deliver'd him , let us do them the favour to pass by their perfidiousness , and behold how the gent. at westm . performed their promise to treat the k. with safety , liberty and honor . behold how they led him captive to holmby house , where they set a guard of souldiers , his enemies upon him , denied him his revenues , rights , liberty , children , servants , and ( that which with greatest earnestness he desired ) his chaplins , and the free exercise of his conscience , extremely misusing him with insolent threatnings and injurious demands , and for all this the scots never seemed to be moved or troubled , whilst the k. was in the presbyterian parties custody . but when the independents had seised vpon his person , although his captivity was a little sweetned over it was before , the scotch began to demand aloud the accomplishment of their promises for his liberty , whereupon the gent. at west . made a declaration , to break and null all their former promises of loyalty , and respect made to his majesty by this parl. telling the scots , that these promises were formed , published , and imploid according as the state of affairs then stood , but they might now be altered , and yet nevertheless these promises to preserve the person and authority of the k. had been made with the solemnest and sublimest protestations , we protest ( say they ) in the presence of almighty god , which is the strongest bond of a christian , and the publick faith , the most solemn that any state can give , that neither adversity nor success shall ever cause us to change our resolutions . now at this day it sadly appears how much they respect the presence of almighty god , and how much they find themselves obliged by the strongest obligation of a christian , and the publick faith , the most solemn that the body of an estate can give . it is to be doubted , whether they believe there is a god , or that he is almighty , or so just as to call them before him in judgment for the prophanation of his most holy name . before these gentlemen did openly manifest that they would not grant the king neither liberty , honour , nor safety , they set awork their hypocrisie and treachery . the independent army having taken away the person of the king from the presbyterians , began to use him more honorably , but not out of love to him , but in hatred to his former goalers , and to flatter and lull asleep the royal party , and for this effect this army made some declarations in favour of his majesty . see here some of their expressions . forasmuch as a scandalous information hath been presented to the two houses , importing that his majesty is kept prisoner amongst us , and uncivilly and barbarously dealt with , we judge our selves bound to declare that this suggestion , and all other of the same nature , are most false and absolutely contrary , not only to our requests , but also to our principles . and a little after , we profess openly that we see not how there can be any firm or durable peace in the kingdome , without a due consideration and provision for the rights , repose and immunities of his majesty and his royal family . and in another place they promise , that until such time as there be made a settlement , his majesty shall find amongst them all civil and personal respect , with all reasonable freedome . but let us next see how they performed this promise , after they found this great prince inflexible to all their unjust and dishonourable propositions , and especially to those which concerned the ruine of the church , they restrained his liberty , and set over him more insolent guards in his house at hampton court ; at which nevertheless oliver cromwell , who was then in effect chief of the league , seemed to be much troubled , and very careful of the life of his majesty , and therefore perswaded him to escape by night , and to save himself out of such wicked hands into the isle of wight ; for being resolved to charge the king with a criminal process , which was the way as he thought most proper for the designs of his ambition , then privately to make him away ; but he durst not proceed thus far , whilst the king was so neer the gates of london , and in the heart of his kingdome , the hearts whereof he possessed . i will not undertake to sound the mysteries of iniquity of this agent of satan , but shew you a piece of his perfidiousness , and profound hypocrisie . the night before the king stole from hampton court , cromwell came to visit him , causing all persons to withdraw out of the chamber , except major huntington , in whom he only confided , and taking the king aside , had a long discourse with him , which huntington could not hear , but could well behold his passionate gesture , which witnessed a singular freedome and affection . cromwell at his departure cast himself upon his knees , and took the king by the hand , kissing it many times , wetting it with his tears , and at length lifting up his voice , said to him : sir , so god bless me and my children , as i am resolved to endeavour to place you and your children in your rights and dignities ; after this , approaching to huntington , major ( saith he ) tarry with the king , and 〈◊〉 there happen any thing now this night , take a good horse , and come with all speed and acquaint me . this night then the king passed secretly the thames , and taking post , cast himself into the trap they had laid for him in that retired place : so soon as huntington knew of the departure of the king , and whether he was gone , he went in all hast to give advice to cromwell , that the king had escaped into the isle of wight , who beholding him astonished and amazed at this sudden change , laughed at him , telling him , that the king was there where he desired , and that there wanted nothing now to the satisfying of his desires , but that all his children were there with him . this history is attested by huntington himself , a person of credit and repute , whose eyes this action and the like hath opened , and turned his heart towards the king his soveraign . now the king being confined into this little island , where all the avenues might easily be kept by the creatures of cromwell , and the other gentlemen of the covenant ; the mask was presently taken off at westminster , and in the army , and all their oaths and protestations to maintain the person and authority of the king , were changed into loud cries , in calling for justice against him , to which the gentlemen at westminster easily condescended , and for this effect declared him incapable to govern ; charged him with all the crimes malice could devise , forbidding all persons to make any more addresses to him : but in this fair way , they had some disturbance , by those parties that in the year . rose for the king , but god justly provoked against this sinful nation , suffered injustice to triumph through the disloyaly of persons , who having until that time born arms against the king , took part with him expresly to betray and ruine him . and thus from the beginning to the end of this tragedy , falshood hath plaid his part , and at length this just prince lost his life by the hand of those his subjects , who had called heaven and earth to witness their loyalty and affection ; and this is very admirable and memorable to all ages , how the conscience and constancy of the king took a way altogether contrary to that of the covenanters , for whilst the covenanters swore themselves to destroy him , he would do neither the one , nor the other to save his life , or crown ; for its manifest that there was a time , wherein if the king would have promised that which he was resolved not to have kept , he had in a short time been put into such a condition ( according to all humane appearances ) as would have put him out of the power of all the discontented to constrain him to have kept his promise . i cannot pass the last act of this hideous treason , without letting the world behold another piece of the damnable hipocrisie of oliver cromwel . the day assigned for the execution of the king being come , the councel of war sate , which was then the great councel of the kingdom : a letter without name was addressed to this councel to represe●t to them by reasons of conscience and prudence , the formidable consequences of so strange and hateful an execution . cromwel seemed to be much touched at it , ( which caused some suspicions , as though he himself underhand had procured it ) and proposed it to the consideration of the councel , part of this company began to yeeld to the force of justice , and their duty , and to lean towards compassion : cromwel beholding this made a turn to the door , and sent one of his confidence to those to whom the execution was committed , to command them to dispatch the business : then returning to the councel table , made a long discourse shewing the inconvenience of this execution , and advised them so to secure the person of the king for the time to come , that he might neither do nor receive hurt . this discouse was seconded by others , and then again re-assumed by himself with a great many words to lengthen the consultation , until that one briskly entring into the chamber told them , gentlemen , you may cease to consult , the work is done , the king is executed : upon this cromwel suddenly fell upon his knees with signs of great devotion , crying out , that this was the work of god , and a true stroak of heaven , the councel being disposed to save his life , but the divine justice would not suffer so much innocent blood shed by this tyrant to pass unpunished , and hereupon made an eloquent prayer to give glory to god , and acknowledge his providence . and from this history i leave the reader to draw a character of this person , whose perpetual method was to make his impostures to pass for miraculous and divine managements . when he would make his inventions pass into publike resolutions , he would suborn a prophet or prophetess , who should come and find him in full councel , or in the head of his army , for to enjoyn him on the behalf of god , that which before he had resolved ; he caused all the councels he proposed to pass for motions of the blessed spirit , therefore if his councels and actions did ill accord with his preceding professions , his inspirations from above excused all , and he laid all the fault upon god ; when any minded him of his protestations made to preserve the person of the king , and restore him to his dignities : he would answer , that it was indeed his intention , but that when he sought god to open him a way for the performance , god had silenced him , and shewed that it would not be acceptable to him . his partie seriously give him this commendation , that he was so affected with the glory of god , that if he had promised any thing with the most solemn and holy adjurations , and that afterward god should put it into his spirit , that the contrary to what he had promised was most expedient for his glory , he presently forgot all his promises . therefore when he had the k. in his power at hampt . court , and often conferred with him ; his majesty expressed his perplexity to persons of honour , telling them , i cannot ( saith he ) treat with these people upon any foundation , who refer me to their inspirations , for that which they promise me to day , they contradict too morrow , if the spirit dictate to them ; but you must note that the spirit never dictates any thing to them but for their profit . the wrath of god is great against us in suffering us to be ruined and destroyed by fraud and hypocrisie , but verily his indignation is yet greater against those who are seduced ; for it is a lesser evil to be persecuted by the devil , then to mistake him for the spirit of god. but let us consider other acts of the evil faith of the covenanters . how have the members of parliament answered the intentions of those that sent them ? was it the desire of those countries and places for which they served , that the divine service so much loved by the people should be taken away , and their ministers driven from their benefices , and anabaptists and such like , without knowledge and call , established in their places ? did they give them commission to levy and make war against their king , to cut off his head ? and were they not sent and departed to councel and advise the king , and to succour their counties ? ●nd have not they done the contrary ? when their fellow citizens chose them , did they chuse them to be their soveraigns ? was it their intentions that they should ●it in parliament to perpetuity , and place in their children to perpetuate their raign in their families ? whereby they have gained more in a few years then the house of austria , which hardly in two hundred years of an elective empire , have made one successive ; for these people have in a few years turned into succession an empire , in which they have no election . and it would be very hard to tell , who gave them the power to dispose of the goods and lives of the people , and to govern the kingdome by an army , of which england hath never hope to be delivered , but by an absolute victory obtained by the king. of these high actions of presumption and tyranny , warranted by no authority , and upheld onely by the strength of arms , they must render account to god , and since they maintain that the soveraignty resides in the people , they must also one day give an account to the people of their administration . they made an ordinance , that no member of parliament should exercise any office in the state , but how well did they keep it ? did they not make amongst themselves a monopoly of all the gainful offices ? they gave out they would give an account of the treasure expended of the state , but in the mean while they followed the councel of pericles , which was to studie how never to give any . they invited the people to present their plaints against their own members , but those who dared to do it were ruined in the prosecution , and served as a sad example to all others to beware and keep themselves from so dangerous an enterprise for the future . they have also forced the consciences of men to break their faith , witness the breach of articles subscribed in the counties of york and chester , whereby the gentlemen engaged on both parties , were mutually obliged to lay down their arms and live in peace , but the gentlemen at westminster , frighted with this hideous name of peace , declared this accord null , as destructive to their affairs ; for both the devil and the covenanters maintain themselves by dissention . they forced the londoners , taken and released by the king at the battel of brainsford , to take up arms against him the second time , against their faith sworn to his majesty , who most graciously gave them both their lives and liberty , releasing them without any ransome . but as for them they wickedly massacred those who yielded themselves upon their promise of life , and liberty , as duke hamilton , the earl of holland , and the gallant and noble lord capel , sir charles lucas , sir george lisle , and many others . they being thus habituated in disloyalty and unfaithfulness , their great quarrel against the late king of blessed and glorious memory was , that he would not break his faith , nor falsifie his oath he took at his coronation , to maintain the rights and priviledges of the church , and to defend the laws of the land. and as they were perfidious to us , so were they also to one another , they falsified their faith to their army , which had too well fought for them , under the command of the earl of essex , and disbanded them without their pay . but another army paid them for this perfidiousness by another . the independent troops were those which professed to them fidelity with the greatest zeal : and these were they which unroosted them at westminster , and pull the gentlemen out of their thrones , leaving there , only such as pleased them . and in passing , let us mark another seat of activity , of cromwel , he perswaded the house of commons to casheer this army , promising them that he would lay down his arms at their feet , but he gave them this counsel only for to provoke and irritate the army against them , and to ruine them , as indeed it did . then when the army began to present criminal informations against the king , they sent an embassie of six collonels to the house of lords to keep them quiet , promising to maintain their priviledge of peerage , but as soon as the king was beheaded , they casheered the house of lords , and those lords having basely abandoned their head to the slaughter , presently lost the life of honour , which flowed from thence upon them , and were most justly laid aside as dead and unprofitable members . the scots also for having been too faithful to their brethren in rebellion , were paid with the like treachery , for all that power and interest which they ought to have had in the affairs of both kingdoms , according to the articles of their league , was denied them with scorn and insultation . amongst our miseries , this is a recreative spectacle to us , to behold the thieves who pillaged us , to pillage and rob one another , and to deal treacherously amongst themselves after they betray'd us . to their disloyalty let us joyn their falshood , wherein consisted the foundation and building of all their fabrick . this appeared singularly in the beginnings of the covenant . then the gentlemen discovered daily some treason or other , with as much facility as the labourer finds his work . news of england , written from spain , france , italy , denmark , politick discourses of a dutch mariner , to an english hostler , of armies kept under ground by the king , to cut the throats of all the protestants in a night ; and the greatest danger of all , which caused the chiefest fear to the subtle spirits of london , was a design laid for a mine of powder under the thames , to cause the river to drown the city ; but this dangerous enterprise was discovered a little before the execution , whereupon the devout people very conscientiously gave thanks to god , and they took special order for the future that the thames should not be blown up . in two or three moneths these treasons amounted to the number of nine and thirty , according to the account of a venerable member of the house of commons , in one of his speeches . this indeed was the time they had most need of them to form a party . they made use of the same path according to their occasions ; after a defeat , they used to keep a day of thanksgiving for a victory ; if the king offered peace to his subjects , they gave ou● amongst the people that he refused it , and would have none ; and the ministers told god of it in their publick prayers , with all the news of the times , that he might have no cause to pretend ignorance . to draw money from the people , a plot would be discovered , for which publick thanks was to be given do god , and afterwards the londoners must pay a hundred thousand pound sterling in acknowledgment of so great a benefit . by these plots which were only against their purses , the people were often pillaged , yet they had not the wisdom to beware of them , the devil having sent amongst them such strong delusions , that they should believe a lie. certainly this device or motto should have been written upon the standards of the covenanters , p●ssuimus in 〈◊〉 latibulum nostrum , & mendacio protecti sumus . we have made lies our refuge , and under falshood have we hid our selves , isa . . . but this covering will not long continue , for the hail shall sweep away the refuge of lies , saith the prophet , v. . and that which is builded thereon , shall fall as an house built upon the sand. and thus much for them who boast of their publick faith , and say they dare not trust their king. chap. xxiii . of the instruments both parties made use of , and of the irish affairs . let us now come to the accusation which made the lowdest noise : our enemies reproached the king , that he made use of wicked instruments . for beholding to their great regret , that the person of the king was without blame , they cast all the sins of his court and armies upon him . but we will see what instruments the two parties served themselves with , and whether the consideration of the instruments can alter the nature of the cause . but first of all let us make our advantage of that which our enemies are forced to yield us , for envy which tare a pieces those which served the king , found nothing to fasten on , in his person , yea though continually endeavoured , even after his death , when the covenanters entertained , and yet do , writers in pay , to write sandalous and defamatory libels against his sacred majesty . there was never rebel which called not his prince unjust , otherwise they would condemn their own party of injustice : but the open conversation of the king was a subject very improper , either for the detracter or flatterer ; he lived not obscure and hidden as the kings of china , but made appear to the eyes of all the world what he was , as the sun makes himself seen to the universe by his own proper light . this prince whom the covenanters persecuted under colour of piety and reformation , was four times a day upon his knees at his devotion , was guided by the fear of god , and comforted by his love , made his word the rule of his belief and actions , humbled himself in his adversities under his mighty hand , and reposed himself with a firm faith upon the same hand which smote him . his discourses were honest , religious , pertinent and judicious , and his writings were the same ; wherein shined forth a vigor and majesty truly royal. and the sanctity of his retired meditations , which are now publick , will for ever fill all good souls with consolation and instruction , and his enemies with confusion , he was a prince sober , continent , temperate , a spirit composed by singular geometry , so equal in all his inclinations , that it is hard to say , to which passion he was most enclined . greatness arms vices with power , and tempts the desires by the facility ; and the devil hath his agents in the courts of princes , who observe and watch their humours , and advertise them of all the evil they may do ; for to resist such trials , one had need of a soul wherein nature and grace had contributed to strengthen against such temptation ; this our prince shewed by his behaviour , that he believed there could be no pleasure where there was sin , abhorring that which was evil , cleaving to that which was good , rom. . . the councellours of vice had here assayed in vain , all which might move youth or power : if in any thing he manifested passion , it was in favouring vertue , knowledge and arts , which he loved by judgment and experience . the injustice they are able to reproach him with , is that which he committed against himself , having taken from his own rights to preserve and augment those of his subjects . it were to be wished for their good , that he had less loved them , and himself a little more ; for if he had given them less , they would have had more than they have at this day . of his clemency , none can speak more than his enemies , for his greatest adversaries were those who were the principal subjects of it . he preserved the lives of those who purchased his destruction : he restored the inheritances to the children of them , which ravisht and took from him his own , and who died with their swords in their hands against him , he offered a free pardon to them who would not pardon him . but if this way hath not gained their affections , doubtless it hath gods. certainly since they have rejected and destroyed their good king , they deserve god should give them such masters , like the king of the frogs in the fable , storks and herons which should devour them and consume them one after another ; but if he doth not , i fear there will be such good order amongst them , that they will mutually devour one another , there being no tyranny so cruel as that of a multitude , nor worse servitude than to want a master . behold here then a great point gained , that the king was a just and good prince ! those who so much complain of his evil counsellors or instruments , ought to love him so much the more , and to acknowledge that he could find no instruments like himself ; there is no malady in the body of state which is not curable , whilst the head is found : in all kingdoms , the injustice committed in the courts of judicature , is done in the name of the king ; and there is no government so just and prudent , no , even that which is governed by a prophetical conduct , as that of davids , which have not faults enough , to give occasion to an absolom to say , oh that i were made judge in the land , that every man which hath any suit or cause , might come unto me , and i would do him justice , sam. . . in publick grievances , good subjects are wont to cast the blame upon the ministers of state , and rest satisfied in seeing some of them punished , accounting it their principal interest to preserve the honour of their soveraign ; and good princes when they are informed that the ministers of state have abused their authority to the damage of their subjects , which is theirs , are wont to examine them , and judge them according to the laws . and in this , the king did as much as possible they could require of him , having submitted the persons of those whom the covenanters complained against , to be judged , and tried by lawful and ordinary waies : but whilst they tread under foot the royal authority , the power of parliament , and the majesty of the laws , and that they were in open war against him , what reason had he to submit his servants and ministers to the judgment of his enemies ? being certain that whilst the war continued , they would aim most at them who served him best . then when the parliament was whole and entire , there passed a vote worthy the gravity of that great court , that the king could do no wrong , and that his officers , and not he were guilty of the evil which was done in the publick government : but since those who loved the king departed , and withdrew themselves to him , those which remained at westminster , followed a way quite contrary , for they cast upon the king all the faults of his servants , and made use of them against him , whom they ought & should have punished for having ill served him . then when they took in hand to examine the ministers of state , in stead of punishing them which were guilty , they received them into favour ▪ yea , after their ●aults proved against them , and turned all the discontent of the people upon the king : what a great noise was there in the house of commons against the forgers of monopolies ? one would have thought that hardly any should have escaped with their lives , but there happened altogether the contrary : for because the monopolists and other accused persons , made a considerable number in parliament , they made use of their faults , to make a strong faction against the king , terrifying and making them understand , there was no way left to preserve them from utter ruine , but to joyn with the new party which was forming , and hereupon they were promised impunity for what evils they had done , on condition they should do greater . some of these were sent to the king to newmarket , in the behalf of their companions , to whom his majesty said these words , capable to convert them , or to make their indi●emen● at the day of judgment . gentlemen , lay your hands upon your consciences , who are they which invented those taxes by which you have so provoked my people against me ? for whose advantage and profit were those imposts ●●●ied ? were my revenues encreased by them ? it was you that induced and moved me 〈◊〉 them , for your own particular profit , and now you return me a worthy recompence . other parliament men , guilty of many crimes , were kept in the parliament in hope of impu●ity , the holy covenant 〈◊〉 a garment which covered a multitude of sins , even to the violating of a great lady , and abusing her by own of their members , almost in the sight of the parliament : behold these , the reformers of church and state ! others which were not of the parliament , but under censure , for having been councellours , or instruments in the imposts and taxes of the people , were released by them , and employed for the same business , as persons who well understood the trade , who pillaged then with a good conscience , for the advancement of the kingdom of jesus christ . those whose infamous life was the shame of the royal court , were the honour of the court at westminster , and the pillars of the covenant . likewise the judges accused of corruption , and the ministers of a scandalous life , in taking the covenant , obtained a plenary indulgence of all their sins , for after that , there was no more to say to them , for those who washed themselves in this water , returned as white as if they had been washed with ink , or with the second baptism the anabaptists use at this day . but now let us look upon the armies : our enemies cry aloud , that the king made use of those of the church of rome , to serve him in his wars . upon which , an excellent writer makes this gentle question to them , how many were in their armies , or how many they would have had ? for if the common report do not much wrong them , they employed divers persons of that religion , there were persons of honour and quality , who assured us , that they prisoners of the same religion , served the covenanters . we refer our selves to their own consciences , if they gave not a commission to my lord aston to levy forces . the relation in notable , the king being at york , this gallant man , accounted the most experienced , and best commander of war of his time , came to present his service to his majesty , the king gave him thanks , and withal told him , he was resolved to employ none of his religion in his army . well ( saith he ) i will go then to those who will employ me , and indeed went presently to westminster , where he was received with open arms , and a commission given him written and signed , which he carried to the king ; ye cannot wonder then , that the king made use of him , and others of his religion , whom before he was resolv'd not to employ , although he had , to take away all shadow of occasion from his enemies , who sought somthing whereat to quarrel with him , made a proclamation that none professing the religion of the church of rome should come neer his court. after this , the covenanters used all their power to make them draw to the kings party , well considering , their party being so small , would bring more hatred than help to the king ; and for this effect , they treated them with great inhumanity , forcing them to forsake their houses , and lands , and run and hide themselves under the kings protection , and this the king could not refuse them , for as they owed him their subjection , the king owed them his protection , so long as they governed themselves according to the laws , and accomplished the conditions whereby they were permitted by act of parliament to live in the kingdom . by this reason of reciprocal duty , the king protecting them as his subjects , they were bound to defend him as their king , and ye shall not find in all the statutes which concern them , that they are exempted to serve the king in his armies , neither is it reasonable that they only should be free from the perils of war , whilst th●ir fellow subjects venture their lives , and are shedding their bloud for the defence of their country . the covenanters made it appear sufficiently to the world , that they judged that religion ought not to exclude any from bearing arms in the publick danger , for in their armies they made use of all religions , yea that of the church of rome , as we shall shew hereafter . if it were lawful for them to make use of those who denied the incarnation of jesus christ , and of others that denied his divinity , and those who were re-baptized and denied baptism to infants , and the blessed sacrament of the whole church , it were not less lawful for the king to make use of souldiers of the roman religion ; and if those whom they now call reformed , embrace the doctrine of the jesuits , touching the deposing and murdering of kings , and that persons of the roman religion reject this , and joyn themselves with the reformed church in this point , the king had reason to serve himself of the last as well as of the first . moreover the king had but two religions in his armies , which were too many : and although the roman is not tolerated by the laws , yet the statutes give protection to the persons which make profession of it , but the covenanters motly army consisted of many religions , there can be no certain number of them , for they multiplied and subdivided daily ; and these religions had no tolleration by the laws , nor the persons which made profession of them . but put the case that the covenanters were a party reformed , uniform and illuminated , since they have destroyed their king , what law divine or humane , doth hinder him for using all means that god gives him to defend himself ? and if amongst his loyal subjects , there be some who are blinded in matter of religion , why should he not make use of those who are blind to repress those who are illuminated ; and maintain his life and crown ? 't is then a ridiculous question , which they demand of the king , whether he will defend the reformed religion with souldiers of the roman religion ? for he makes not use of them to defend his religion , but his person and scepter , which those whom they call reformed , would wickedly pluck out of his hands . 't is foolishly and unjustly done of them to complain that the king made them to kill the protestants , a name which they make a great noise with , when they have lost the thing ; they were not protestants but rebels , whom the king killed in his just defence . the king was not to enquire of what religion they were that made war upon him ; the true religion gives not license to malefactors to do evil , and to binde the hands of the judge , that he should not punish them ; chiefly , when the malefactor fights against the judge , and he to whom god hath committed the sword to execute vengeance in wrath , is constrained to make use of it to defend his life and authority ; the malefactor who is instructed in a holy religion is doubly guilty , he is the evil servant in the gospel , who knows his masters will , but does it not , and therefore he shall be beaten with many stripes . this above written serves as an answer to the e●clamations of our enemies , that the king caused an armie of irish papists to come over to kill the protestants in england , for it matters not what religion the english be of , if they be rebels , and who can blame him for employing rebels converted , against rebels obstinate , but onely those that perish by them : but that which gives occasion of laughter in this objection is , that there were none , and the irish have not yet sent over their army into england , according to their promise to help the king. we grant that the english are far more considerable to the king then the irish ; suppose the difference be as great as betwixt a son and a servant , but if the son prove unnatural and draws his sword against his father , who can blame the father if he arms his servant , were he a barbary slave , to defend his life ? 't is not to purpose then for them so often to object to us , that the irish were the executioners to cut the throats of a multitude of protestants in ireland , and that it 's a horrible thing to bring them over into england to do as much here ; for at the worst they were but executioners of rebels ; certainly civil war is a horrible thing , where one destruction draws on another , abyssus abyssum advocat ; but since the enraged and implacable obstinacy of the covenanters , brought the king to this extremity , that he could not quench the fire that they had kindled in his kingdom , but by ruine ; like those who would quench a town all in flames with cannon-shot , what could we do other then call in the irish to his succours ? having rebellions then on all sides ? was it not wisely done of him to make an agreement with the most tractable and pliant , and to serve himself with their forces to make head against the others ? if the english would not have had the king made peace with the irish , why did they then refuse the peace and pardon which the king so often , and so graciously rendred them ? and did he enter into treaty with his irish subjects , before he had a long time in vain sollicited his english to their duty ? should he rather willingly have lost two kingdoms to help his enemies to render themselves masters of the third ? but say they , the irish shed abundance of protestants blood in ireland , which should have been revenged in stead of granting them peace . it s true , they committed many fearful and strange cruelties , but this blood hath been sufficiently revenged ; for , for one which they put to death , five of theirs have been killed since the beginning of the war : and moreover this reason sounds ill in the mouthes of christians , who ought to leave vengeance to god. we could not expect that the covenanters would ever commend this peace , which might have been so disadvantagious to them , and might have supplied the king with many souldiers , if the irish had kept their word . the principal reason of their complaint was , because the londoners lost much hereby , for they had advanced great sums of monies to the two houses , for which they were to have had the irish rebels lands , after they were extirpated ; which was to buy the bears skin before he was killed ; and this partly was the cause of breaking up of the treaty at uxbridge , for the citizens of london would by no means hear of peace , unless the king would break his faith with the irish , and root them out ; for the quarrel that the english covenanters had with them was not for their religion , or rebellion , but because they would not suffer themselves to be killed in a peaceable and quiet manner , that thereby the merchant adventurers of london might have their bargain . and thus the covenanters as much as in them lay , justified the unjust arms of the irish , since they would by no means have peace with them : and after all , the king hath the sole power of peace and war , and if he will receive into grace , and pardon his subjects who have offended him , he is to give account to none . yet nevertheless that it may appear to all the reformed churches how much our good king departed , loved his religion , he would not grant peace to his irish subjects on the conditions they demanded , advantagious to their religion ; which if he had accorded , he might have had legions in stead of regiments , and not wanted neither the help of his subjects , nor their neighbours ; but rather then he would buy their assistance at that price , he chose to sink and fall under the oppression of the covenanters ; after this piety or humanity ought to have converted the enemies of the king , if he had had to do with persons who had either the one or the other . but if the gentlemen at london lost their monies which they advanced upon the irish affairs , they have cause to complain of the gentlemen at westminster , who made use of this money , not to reconquer ireland , but to make war upon the king , who had a great desire to terminate that business , and would have gone in person , but not to serve the avaritious and barbarous intentions of these merchants of blood , but to recover his rights , and to restore a number of his exiled subjects to their possessions ; those ruined and remaining families of the general massacre , cried aloud in the ears of the king and parliament . for to help them there was a generall collection through the kingdom , and the ministers by order of parliament were to excite the charity of the people to a liberal contribution , which was done , and great sums of money were raised for the irish war. but to what was the charity of many pious souls imployed ? to make war against the king ; the armies which the cries of the poor exiled irish had raised , and were ready at their port to be shipped , were called back , and conducted against his sacred majesty ; and although many in those troops had their interests in ireland , they were constrained to forsake them , for unknown interests , and an open hostillity against their soveraign . 't is no wonder then , if part of those troops at the battel of keinton , turned to the king ; and took a bloody revenge of so great injustice . for what a most horrible tyranny was this , to make them fight against their king in england , whilest the throats of their wives and children were cutting in ireland ? we earnestly beseech the covenanters , that whensoever they curse the irish rebellion , they would remember these two things ; the one , that the scots shewed them the way , having before made a covenant for religion , and levied arms to maintain it , and obtained by this way , all that they desired . the irish seeing this was the way to obtain the liberty of their religion , presently followed the example of their neighbours , and as a judicious writer saith pleasantly , that if the scots had not piped , the irish had never danced . let them remember also , that the irish as wicked as they were , had without comparison more reason for their rising , then either the english or scotch , for it 's most certain that the irish were held in with a bridle , which had a ruder bit then the other subjects of the king. many of the irish for their former rebellions were dispossessed of their lands ; and although the sentence was just , the loss nevertheless was sensible ; moreover they had not the free exercise nor liberty of their religion , the english nor scotch cannot alledge any thing like these . hardly shall you find in any history a raign of fifteen years more flourishing , peaceable , and mild , then the fifteen first years of the reign of the late king , notwithstanding all the grievances the covenanters reckon up to his disadvantage : there never shined more happy days upon england and scotland ; in effect , they were nations sick of too much ease . when subjects undertake to criticise upon mysteries of state , and come to quarrel amongst themselves for subtilties of religion , or points of discipline , it s a symptome of an easie yoke , and of excess of ease and prosperity . moreover the irish fought against men of another religion , and of another nation , they fought not against the person of their king , cut not the throats of their brethren , nor ruined those of their profession ; imposed not necessity of conscience upon others ; but only demanded publick liberty of conscience for themselves , although many amongst them contented themselves with lesse ; for by the articles of peace in septemb. . the king gave them no toleration for the publike exercise of their religion ; certainly therefore as those of niniveh shall rise up in judgment against the scribes and pharisees , so shall the irish against the english and scotch covenanters . further , our enemies are very unjust to complain , that the king assailed to bring over irish armies into england , since they in effect a year and half before had brought armies of scotch into england to serve them . if they take the boldness to entertain the armies of strangers within the kingdome of their soveraign , shall it not be lawful for the king to defend his person and kingdom with his own subjects , which in this quality are not strangers in respect of him , but the scotch are strangers in regard of the english . histories furnish nought parallel to this crime , to have brought the scots into england , and to move them to come , gave them part of the kingdom of ireland ; but its easie for them to give that which was none of theirs ; with the same right the devil offered to jesus christ all the kingdoms of the world , for they can produce their authority no other where . this nation abounding in men , living in a barren countrey , will be easily induced to plant colonies in a more fertile soil , and who will believe that having their weapons in their hands , and being in england , backed with their forces from scotland , they will govern themselves at the devotion of those that sent for them , and go no further then they are comanded ; there is danger least it happen as to the fountain of lucian , which a student in magick , with certain words he had learn'd of his master sent to fetch water , to which the fountain obeyed , but the poor apprentise knew not the words to make it stay , which in the mean while went and fetched water without ceasing , till it filled the house up to the windows . certainly our mutineers had the wit to make the scotch come to their help , and there needed no great charm to perswade a people which had nothing , and had nothing to do , to come and fish in troubled waters , in their neighbours pond : but i have great fear , that those which caused them to enter upon their march , were ignorant of the charm , to stay them that they should go no further , and that the scotch will not have done , when the english have done with them . it was not then an action of judgment to cause the scots to enter england , without having power to make them return , and to hinder their coming again , much less an action of piety , for god needs not the wickedness of men to advance his kingdom , it was an action purely of spight and stomack , a stroak of despair , proceeding from persons resolved to destroy their country with them , rather than to suffer the insultation of a conqueror , or the reproach of their treachery : but in doing this , they have rather augmented their reproach , and drawn upon themselves perpetual infamy : for as long as there is a god in heaven , and conscience in the world , the memory of those , who had but a finger in so base an action , will be hateful to all good men , their names will offend their ears , and their posterity will be forced ( if any remain ) to change their names , for fear of being stoned by the publick . but le ts return to ireland , and poure into the bosom of our enemies the objection they have so often pressed against his majesty , that he invited irish papists over to his party ; and shew to the world , that it was the covenanters , and not the king , who really employed them . for to unwind this intangled and intricate business , we must take the thred of the affair higher ; ye must then know , that there are two sorts of irish papists ; the one , ancient inhabitants of the country , who since the conquest of ireland bear an hereditary and irreconcilable hatred to the english ; the other , the posterity of those english colonies which were planted in ireland about four hundred years since , to preserve the conquest for the english , and are accounted as english , by the ancient inhabitants , for they yet preserve the language , manners and inclination of the country from whence they issued ; the english and scotch protestants in ireland are new colonies , which during these forty years of peace , have encreased in number almost equal to the others . when the rebellion brake out in ireland , soon after that in scotland , being encouraged by their example , the old irish and the old english colonies joyned together in one common design to establish the roman religion , whereupon the gentlemen at westminster instead of suppressing them speedily by arms , ( which his majesty desired , and offered to go in person ) made an ordinance wholly to extirpate them , to which the king would never consent , alledging that it would be a means to cause the colony of protestants in ireland , who were without defence , to be extirpated ; as it came to pass , for the irish being provoked by that bloody ordinance , did what they at westminster had taught them , and extirpated the most part of the protestant colonies , killing man , woman and child , with most horrible barbarousness . i leave to the just judgment of god to decide against whom this sea of innocent bloud cries . in this butchery , the old irish were the most active and cruel , the others went along with them only for company ; and besides , their interests were different , for the intention of the old english colonies went little further than the design of freeing themselves in matter of religion , but the native irish would as well be freed of the nation , as have the freedom of their religion , and would shake off the yoke of the english monarchy , take possession in the name of the pope , of the abbies which were all in the hands of lay men , recover all that they had lost by confiscation , for their former rebellions , and for this effect , null all titles which held of the crown . this intention was contrary to the old english , who held all their estates of the crown , and possessed divers abbies by pattent royal , and besides this , had an hereditary affection towards their king and ancient country ; and therefore they had reason to fear , that after the extirpation of the english protestants , their throats should be cut , and upon this consideration they listned to the overtures of an accord the king made to them , in the year . and although they brake not off suddenly with the old irish , yet they loosed themselves by little and little , and in the end , declared themselves for the king ; but it was not until a long while after they did him any service , having been amused and abused a long time by the subtilties of rome , who upheld and instructed the old irish , for to pass into england and serve the king , if ever they had promised it , the same subtilties and their dissentions would never permit them to do . no man of understanding or sense can blame the king to receive from them the service they owed him , neither did he ever make any profession to the contrary , as they at westminster , who passed a vote of extirpation against them , and stirred up the people against the king by this pretext , that he made use of persons of the roman religion ; now after this , if they themselves shall make use of them , they are inexcusable before god and man. but now let us see how their actions agree with their words and looks . the royal party being greatly encreased in ireland , especially by the conversion of the protestant forces which before served the parliament : the gentlemen of the covenant finding themselves very low in that kingdom , found no better expedient to repair their languishing affairs there , than to joyn their interest with the popes , and the old irishes , for it 's most notoriously known , that before the death of the king these irish papists took pay of the parliament , and served them in the warre , and have since rendred many good services to the holy covenant , above all , before derry , which the covenanters held , but was besieged by the scotch royalists , and had been taken without the coming of the irish , conducted by owen row o neal , who forced the scotch to raise the siege with a signal loss , when the besieged were in great distress , and ready to yield up the town . and this conjunction endured near a year , for it was not till after october . that these irish returned to the obedience of their king. and indeed we have not here any thing to wonder at and be astonished , if two sorts of rebels who agreed together to cast off their king , joyn themselves together in one party , and if their temporal interest which binds them be preferred before the spiritual , which both in the one and the other league served but as a pretext to their covetousness and ambition , the gentlemen at westminster judged right , that the advancement of the pope in ireland , was less disadvantagious to them , than the whole reduction of that kingdom under the obedience of his majesty . this scandalous conjunction having much exasperated the spirits of the by-got people , whom they had taught to hate the king , because he had made peace with the papists , and murderers of ireland , the gentlemen at westminster , after they had a long time denied it , and seeing they could not any longer dissemble this infamous action , publickly called before them in examination colonel monk , who was employed in this agreement , and demanded of him , who caused him to make it ? he being instructed beforehand , answered , that he had done it of himself , of his proper motion ; then being enquired why he durst make such an accord without a commission , he answered , that he judged his agreement then profitable for the interests of his party ; and hereupon he was dismissed and sent away without any punishment , and these gentlemen condemned this accord and allyance by a publick act. but where is the man that is so simple as to be deceived by so sottish a force ? but to undecive the abused , and to shew that these gentlemen gave no orders for to break this agreement ; they had news a while after , that great succours were put into this garrison of derry , ( then the covenanters ) by the troops of his holiness ; and then all the jugling was discovered ; and there rested then no other answer for them to give , but that of the italian , who being exceedingly pained with the gout , and having prayed to god and all the saints , and yet found no ease , began to call and pray to the devil for help , and gave this reason to them that rebuked him for it , ogni adjuto e bono , all help is good from whomsoever it come . now every man who shall compare their protestations with their actions , may demand these questions with astonishment and horror . are these the men who have so cried out against the murtherers , which massacred so many thousand protestants ? are these they who before and after the massacre , did so press the king to sign their utter extirpation ? are these those who rendred the king odious , only for offering them peace and pardon ? are these the men that stirred up the people against their king , because he had some few souldiers of the roman religion scattered here and there in his armies ( for he never had an entire company of that religion ) and yet behold they themselves , entertain a great body of an army of the most refined papists , and the most violent enemies of the reformed religion , to whom ( when the king treated with them ) he refused to give them any toleration . behold the army of the popes become the parliaments , behold the murderers whom they would have rooted out , become their souldiers ; behold the revenge of the blood of their brethren , which they made such a noise of ! the massacre of the protestants is pardoned the murderers , provided they massacre those that remain of them . is it to pay the armies of his holiness , that such great summes of money are raised of the protestants ? and that they suck the poor families even to the very marrow ? is this the effect of so many solemn professions , of so many fasts and publick humiliations for the establishment of the gospel in ireland ? where is their shame ? where is their ingenuity ? where is their conscience ? be confounded infamous hypocrites , and since ye cannot hereafter avoid the execration of men , endeavour to prevent by your repentance the judgment of god upon your impostures . chap. xxiv how the different factions of the covenant agreed to ruine the king , and contributed to put him to death . we will not undertake to deprive the independants of the glory to have been the last actors in that exectable paracide , committed upon the sacred majesty of their king ; an action which being the shame of the nation , and reproach of religion , was nevertheless set forth to the eyes of the world , with the ostentation of justice and piety ; and for this horrible execution , there was a solemn thanksgiving enjoyned to be rendered to god by a publick ordinance . it 's true , this ordinance was ill obeyed , and many ministers cryed out against it , which did so provoke their new masters , that they appointed a committee , to eject the ministers out of their benefices , and to place in lay persons . now because the presbyterians thunder aloud against this action , we will see whether they have not contributed to it , and if their behaviour to their good king gave him occasion to hope for better dealing at their hands . and for this purpose we may do well to consider the propositions which they presented to the king at beverly , and since at uxbridge , and at new-castle , then when the presbyterians held the better end of the staffe ; they required of him in substance , that he should not dispose , neither of the militia , nor of the civil government , nor of his townes and revenues , nor of his children , nor of his court , nor of honours , nor of the offices of the crown , and that he should hold no power in the treaties of peace , of war , and of commerce with his neighbours : that his councel should no more depend upon him , that he should have no negative voice in parliament , and should be bound to grant whatsoever the parliament would demand of him ; that he should shew no acts of grace , nor execute justice , and not have the power to do either good or evil ; that he should consent that his party should be for ever ruined , and deliver up all those who had served him to their rage and butchery : that he should utterly overthrow both the civil and ecclesiastical government , cut all the nerves of government , and dispossess himself and his posterity without resource : in brief , that he should betray all the trusts god had committed to him , and render himself the most miserable and guilty creature in the whole universe : all the choice left this poor prince , was , whether he would be destroyed by his enemies , or by his own proper act , for if he condescended not to these demands , being then in their hands that made them , the least he could expect , was to be deposed ; and if he granted them , he deposed himself : every man that hath either prudence , or conscience , will chuse rather to be executed by another hand , than be his own proper executioner : read the articles , which are too long to be inserted here , and if there were any thing that was his , or which god had given him to keep , that these gentlemen demanded not of him , except his life , and if he could assure himself of his life , after he had given his enemies the sword of justice , and had by consequence acknowledged them his superiours , before whom he was justiciable : the sequel of affairs have shewed the truth of this consequence , for it was upon the presbyterian principles , that the independants built their conclusions . let them weigh well this reasoning , saint paul teacheth us , rom. . that the supream magistrate beareth the sword by god , he is his minister ; upon this ground the supream magistrate exerciseth authority in the earth , by way of force : observe that the apostle saith not , he beareth swords , he assignes him but one , and this sword , both executes justice , and the militia by one and the same power . now the presbyterians have a long time taught , that the sword of the militia appertained of right and originally to the people , of whom the parliament is the representative , and if this doctrine be not true , their arms were unjust ; but if it be true , the sword of justice also belongs to them ; for if upon these grounds it was lawful for them to wrest out of the hand of the king , the sword of the militia , to make use of it against him , it was no less lawful for them to employ the sword of justice against him ; all their philosophy cannot divide these two powers , which have the same foundation both in scripture and reason , and which have been equally violated in beheading him , and making war against him . therefore the presbyterians who now cry so loud , that the person of the king was inviolable , and not subject to the sword of justice , condemns by this all their past actions ; for if it were an execrable paracide , to cut off his head upon a scaffold , it could not be the action of a good subject to take off his head by a cannon bullet in the field , as they many times assayed . and in employing the militia against the king , they gave the independants the sword of justice , who unhappily massacred him : after they took from him , his sword , his crown , his revenues , his servants , his children , the liberty of his person , and which is much more , of his conscience , they left the independants but a step to go further , which was to take away his life . and all wherein these last surpass them , was that they gave the last blow to the king ; the presbyterians laid his head on the block , and the independants cut it off . the name independant was hardly known then , when his majesty complained in one of his declarations , that divers persons to the number of seventeen , had been accused to have said , they would kill the king , and how the accusers could obtain no justice against them ; if the members of parliament who now abhor this murder , had then had any care of the safety of his sacred person , they would never have stayed the course of justice against these crimes . they had not entertained in pay mercurius britannicus , and such rascals , by horrible libels to defame his majesty , and enflame the rage of a foolish and seditious people against him . if the quarrel had been only against his evil counsellours , ( which is the old and super-annuated pretext of all rebels ) they would never have cashiered the army of the earl of essex , for to employ a — and a medly of pestilent anabaptists , whom they knew to be mortal and sworn enemies to the king and monarchy . certainly we have so much charity as to believe , they had not an intention to put him to death , when they began the war against him , no not even when they imprisoned him ; as judas according to all appearance , had no intention to cause his master to be crucified , when he sold him to the council of the jews , and never thought that the priests would proceed so far ; for when he heard they had condemned him to dy , this unexpected blow so surprized him , and moved him in such a manner , that he presently brought back again the reward of iniquity , and rendred witness to the truth , and to his conscience before the council , i have sinned in betraying innocent blood : 't is more than the presbyterians have declared , beholding their k. condemned and beheaded by their practises , although it was beyond their intention , neither have they been so smitten with remorse of conscience , to bring back again that which they have got by sacriledge and rebellion , and yet notwithstanding , jesus saith of judas , much more penitent then some of them , that it had been better for him he had never been born . in speaking thus , we have no design to lead them to despair , but to repentance , to which the mercy of god is ever open , since we speak of the party , and not of particulars ; many whereof detest their councels and past actions , and we do not doubt but that of such , the king shall yet receive most signal services : it s that whereof his wise and glorious father assured him in his last instructions : be assured ( saith he ) as i am , that the most part of those who have injured me , have done it , not through malice , but through misinformation , and a sinister apprehension of the affairs . none will be more loyal and faithful both to me and you , then those subjects , who being sensible of their errors , and of the wrongs we have received , shall feel in their souls most vehement stirrings to repentance , and ardent desires to do us some reparation for their past offences . without question there are many that yet serve the covenanters , especially those in civil imployments , and even some in the parliament , who groan under the yoke of impiety , and sigh after religion , peace , their king , and their duty : but alas 't is but to think of liberty when they are in chains ; although so afflicted as we are , we have great compassion on them , and esteem their condition worse then ours . it s a great misery to be obliged to evil , because they have done evil , and to do the work of the devil , and to know it , and cannot retire . behold the fruits of affranchising themselves in the beginning to do evil , to the end that good might come of it ; flattering themselves with a good intention ( which pretext cannot be wanting to any injustice ) and with a vain hope to return to their duty when they should see it expedient , and to amend when they would , what they had marred ; they offended god with gladness of heart , but now they find themselves fettred in a cruel necessity , continually to offend him , or to cast themselves into our condition ; they were better to come and keep us company , and generously to be ruined for the love of god , then to be perpetual actors in the ruine of their king , their country , their church , and their conscience ; and by their hardness and impenitent heart , treasure up wrath against the day of wrath , and the declaration of the righteous judgement of god , who will render to every one according to his works . chap. xxv . of the cruelty of the covenanters towards the good subjects of the king. from the oppression of the king , let us cast our eyes upon that of his subjects ; to begin this discourse , is to enter into a gulf without bottom , of misery and impiety ; for the covenant is the den of cyclops paved with blood , hung with spoils ; 't is the cave of radamanth , where is heard the noise of whips , the clattering of chains , the menaces of furies , and the pitiful shrieks of those whom the vultures tear a pieces , and who are fle●d alive ; there you shall behold thousands massacred , stretched upon the ground , the flower of the church and state cut off , the grandure of the kingdome reduced into a heap of ruines , upon which set some petit gentlemen , enriched by the general wrack , and fatted by the blood and bowels of their miserable country , there you shall behold the grandees of the kingdome a foot , begging the favour of their inferiours a horseback , and beholding their offices and revenues distributed among common persons , and their enemies . against them and all the nobility is the great quarrel , the covenanters hate them , because they are persons of honour , and acknowledged the king for the fountain of honor , and as such for the most part , they have followed and served him ; thus almost all the rich and wealthy families of the kingdome were wholly ruined , not by the insolent souldiers pillaging in hot blood , but by the extorsion of a new committee , and robbery , which was done upon the carpet , and in cool blood . of these grand revenues , they accommodated themselves in the first place , and then those who have served them , assigning for a recompence to their instruments , persons of no worth , and newly raised from the dust , the antient rights and revenues of lords and gentlemen , they wanting nothing to be such but blood and generosity . the covenanters party often celebrate the feasts of saturn , where the servants sit at the upper end of the table , and are served by the masters , and this fanatick insolence proceeded so far , that these spoilers esteemed themselves as lawfully invested in the inheritances of their superiours , and country-men , as the israelites were of the lands of the amorites : there is but this difference , the israelites took possession by the command of god , these against his command . now by the special favour of the gentlemen at westminster , it was ordered that the fifth part of the revenues should be for provision for the wives and children of delinquents , ( such they call them , who so little respected the majesty of the house of commons , that they were faithful to their soveraign . ) thus their wives sometimes were admitted to be farmers of their husbands estates , and reserving themselves the fifth part , paid the rest to the state. but at last , even the delinquents were admitted to compound for their estates ; those who were best dealt with , paid two years value of their rents , others this double ▪ if such be their compassions , what is their severity ? is not this for them to comment upon the saying of solomon , which saith , the mercies of the wicked are cruel . but moreover these favours were not granted to all , there being many who were never admitted to farm their estates , no neither to redeem them by composition , and whose wives and children have scarce bread , nevertheless , the confiscation of their estates , their perpetual banishment , the sentence of death pronounced against them , are honorable marks of their great and loyal services to their soveraign . of all those who suffered in this quarrel , the ministers of the gospel were the most barbarously dealt with , and for the least cause , very few amongst them , who ingaged themselves in the war. the bishops whom the laws gave the precedency in the house of lords , have wholly lost their places , through the violence of the house of commons , assisted with the seditious multitude ; their houses and ecclesiastical revenues have been sold , and are torn from the church for ever , their persons a long time imprisoned , and the most eminent of them had his head cut off upon a scaffold . this cruelty executed upon the heads , descended upon the members , all the revenues of the dean and chapiters through the kingdome are become the prey of sacriledge , and of lazy bellies , which cram and fill themselves with the patrimony of the church ; the lawful possessors , without any distinction good or bad , were dispossessed : whereby the gentlemen of the covenant clearly shew , that it was not the amendment of the clergy , but their own enriching with the spoils of the church , was the mark and scope of this reformation . in the ninety seven parishes within the walls of london , there were found upon account , that there were fourscore and five ministers driven by violence from their churches and houses ; and to number the suburbs and parishes adjoyning to london , the number of the ministers , were a hundred and fifteen , without comprising those of s. pauls and westminster , where the deans and prebends ran the same fortune ; of this number , twenty were imprisoned , and of those who are dead by distress , and anguish in divers prisons , in the holds of ships and banishment , they reckoned five years since twenty two ; but this number is almost doubled since , and the others dispersed and fled into strange countries , or otherwise oppressed and ruined , are left to meditate upon this of the psalmist , the lord is the portion of mine inheritance , he shall maintain me , for any other of the church it s denied them . in the other parts of the kingdom , many faithful ministers to the king had the like usage , especially those who possessed the fairest and best benefices , for this was an unpardonable crime , and some of them were massacred by the furious anabaptists , as a sacrifice well pleasing to god. now whereas some other delinquents have liberty to dwell in their houses , to farm their rents , and to compound for the principal ; to the clergy nothing like this is accorded , but they are turned out in their shirts , condemned to a total ruine without resource . there is indeed an ordinance of parliament , that the wives and children of ejected ministers , should have the fifth part of the revenues of their benefices , but it is very ill observed , for the new incumbents into these benefices , carry themselves with such pride , and inhumanity to these poor women , refusing to obey the ordinance , constraining them to plead before judges , their adversaries ; who instead of speedily relieving them , delay them with length of time , and make them consume in suits that which they borrowed to plead their cause . so that these poor desolate persons , through the greatness of the expence , and tediousness of delays are constrained to desist their prosecution ; and many being ejected out of small benefices , dare not present their petitions for the fifths , because the expences will amount higher then the principal : certainly if there were any charity or sincerity in the authors of this ordinance , they would cause it to be strictly observed , they would not permit that the poor wives and children whom they have ruined , should be shufflled off with litigious and crafty tricks , and oppressed with charges , when they come to demand that small alms which is granted them out of their husbands estates , they should not deny them that in retail which they have accorded them in gross . moreover you must know that this pretended gratuity is but for the wives and children , but as for the ministers , who have neither the one nor the other , they are accounted unworthy to live , and not any part of their estates is given to them ; and thus they have rendered the ministers of the gospel conformable to their master , who had not where to lay his head , and jesus christ is yet persecuted in his servants . but the persecution staid not at those whom they ejected . behold a new invention , to ●oot out at one stroak , all those who remained loyal , or orthodox in the church and state. it was ordered that all who had any office either in church or state , should subscribe to be faithful to the present constitution of government , by the house of commons , without king or lords , but the principal aim was to pick a quarrel with the ministers of the gospel upon their refusing , and to abolish the ministry , for which they had already prepared the people , having appointed a committee , to displace disobedient ministers , and to put those in their places , who condemned their vocation : these are the terms of the instruction given the committee , this horrible menace should give to all faithful pastors , cause rather of hope then fear , for he that said to his disciples , he that refuseth you , refuseth me , finds himself refused , and rejected in the persons of his servants , and yet more in their ministry ; without doubt he is provoked to jealousie , and will take upon him the cause of the ministry of his word . whosoever shall seriously consider all that hideous spectacle of devastation of the church , the abolition of government , the ruine of the pastors , the corruption of religion , the profanation of the service of god , and shall compare this persecution with that the greek churches suffer at this day , shall find that all the ravages of the turks since the taking of constantinople , have not so disfigured the church in two hundred years , as these reformers did in six or seven years in their own country , and amongst their brethren in the faith . but pass we from the ecclesiastical to the civil , the new courts erected to hear complaints , and to receive the compositions of delinquents , were as so many butchers shambles , and flaying-houses , where they tore off the skin , and pulled out the bowels , and where they dismembred , and cut in pieces many antient and good houses ; our miserable party had to do with worser judges , then he spoken of in the eighteenth of s. luke , which feared not god , neither regarded man ; and yet he suffered himself to be overcome by the importunity of the afflicted widdow , and said , i will avenge her , or i will do her justice ; we propose him for an example to these cruel souls , and say after our saviour , hear what the unjust judge saith ; and shall not god avenge his own elect , which cry day and night unto him , though he bear long with them , i tell you that he will avenge them speedily . there could be expected no juster sequel of iniquity from their beginnings , then when it was commanded for every person through the kingdom to bring in their plate and jewels , which the seditious zealots contributed as freely as the idolatrous israelites to make a golden calf , but those who did not bring their plate , they plundred their houses , and took it away by force ; at the same time they commanded the people to take up arms under the penalty of being hanged , and this sentence was executed in the counties of essex , suffolk , and cambridge ; the principal actor of this tyranny , was the earl of manchester , who caused some to be hanged , who not being well learned in the catechisme of sedition , refused openly to take up arms against the king , others for the same reason were tyed neck and heels , unreasonably misused , and cast into prisons until they had learned rebellion , and the rest of the people affrighted hereby , went peaceably to commit treason against his majesty . therefore the greatest cruelty of the covenanters , was not in rendring their country miserable , but in having rendred it wicked , and forced so many simple people to be instruments of their ambition , and partakers of their crimes . how will they answer for the blood and the consciences of their souldiers killed in the act of paracide , then when they discharged their muskets against the squadron where the person of the king was ? how will they answer for them who were actually imployed in the massacre of the king , and who have since felt a hell in their consciences ? we must confess that they have been more cruel towards their own party , then towards ours , since they have only made us to suffer evil , but they have forced their adherents , both to suffer and do evil , which are the two principal things wherein all the work of the devil consists . after this execrable murther of their excellent soveraign , how many murthers did they heap upon this ? duke hamilton , the earl of holland , the truly noble and loyal lord capel ; many others killed in their armies in divers places , many in every county condemned to death by partial judges , who received all accusations against those who had served their king , and many thousands good subjects murthered in ireland by these sanguinary zealots . it would be infinite to reckon up all their crimes against god , their religion , their church , their king , and their country , and all that can be spoken , is nothing in comparison to that prodigious mass of iniquity , which stricks heaven with its height , and makes even the earth to sink with the weight which draws from the bottom of our wounded souls , these ardent sighs . oh our good god , art thou so wrathfully displeased against these nations , as to give them over to a rebrobate sense , and abandoned to do the will of the devil , and establish his kingdome ? oh religion , conscience , king , church , state , order , peace , justice , laws , all are violated , defaced , disfigured and melted into a horrible chaos of obscurity and confusion ! alas how can it be that this people enlightened with the knowledge of god , abounding with the riches of heaven and earth , should fall into such a diabolical frenzy , as to trample under their feet their religion , cut off the head of their king , pluck out the throat of their mother , the church , and deal with their fellow-countrymen , and brethren in jesus christ , more cruelly then the mahumetans deal with the christians , who drives them not from their houses and patrimonies in turky , nor reduce them to the fift part of their revenues , how is the faithful city become an harlot ! it was full of judgement , righteousness lodged in it , but now murtherers , isa . . . certainly although the evil they do unto us , should not force us to go out of our country and leave it , yet the evil that we behold in it , is capable to make us forsake it , and to imbrace the prophet jeremies choice , jer. . , . o● that i had in the wilderness a lodging place for way-faring men , that i might leave my people , and go from them , for they be adulterers , an assembly of treacherous men , and they bend their tongues like their bow for lies , but are not valiant for the truth , for they proceed from evil to evil , and they know not me , saith the lord. ha people frantick ? whose eyes the god of this world have darkned , and exasperated your passions with a seditious rage , cruelly and bloodily to persecute your church and soveraign ? miserable people who do the work of their enemies , and execute upon themselves the malediction pronounced to hierusalem in rebellion , sion shall tear her self with her own hands , ridding and casting their crown and glory upon the ground , cutting their own sinews , and breaking their bones , and by their weakness and disunion , invite the enemy to come and make an end of them . blind zealots , who stirred you up so disorderly to pull down antichrist ? you will find in doing thus , you have contributed to raise him up , and having drawn an horrible scandal upon our most holy religion , by your impious actions , and infamous doctrines , have healed the mortal wound of the beast , and hardned the consciences of men against the sword of the gospel , which rarely penetrates with efficacy , when it s welded with wicked hands . that which comforts us in beholding you to 〈…〉 to make faith cease from being in the earth , is , that hereby 〈◊〉 advance the desired coming of jesus christ , who hath marked that time for his return , when he will deliver his church , from the bondage of seduction , vanity , blindness , and misery , for to invest her with liberty , holiness , and glory , which he hath purchased for her by his blood . in waiting for this happy deliverance , if we must still behold rebellion proudly domineer , over the supreme powers ordained by god , and sacriledge make havock in the church , and crimes turned into laws and doctrines of religion , we shall preserve our selves by the grace of god , from murmuring at his justice , and the conduct of his providence , remembring that god punisheth us justly by instruments which are unjust , and that he will assuredly manifest his just judgements upon them , when he shall see it most expedient for his glory , which ●e is used to advance by wayes contrary , in appearance , and makes , as in the creation , light to shine out of darkness ; we will endeavour to learn in our calamity , this divine wisdome of solomon , eccles . . . if thou s●est the oppression of the poor , and violent perverting of judgement , and justice in a province , marvel not at the matter , for he that is higher then the highest , regardeth , and there be higher th●n they . being persecuted by a people who in destroying us , pretend they do god service , and who palliate their cruelty with zeal of his glory , we comfort our selves in this holy promise , as made expresly for our condition . isa . . . hear the word of the lord ye that tremble at his word , your brethren that hated you , that cast you ●ut for my name sake , said , let the lord be glorified , but he shall appear to your joy , and they shall be ashamed . o our god we beseech thee forgive our enemies , confound their pernicious designs , and convert their erring consciences , repair the hedge broken down of thy vine , whereby the wildb●ar out of the woods break down the branches , and root up the tender plants , wherefore shall they say amongst the heathen , where is now their god. soli deo gloria . el poder malamante adquirido , no suale ser duradera . finis . notes, typically marginal, from the original text notes for div a -e ☜ notes for div a -e fuller ans . p. . notes for div a -e * vindiciae contra tirannos , & de jure magistratus . * accentus athuach . notes for div a -e goodman of obedience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buchanan de jure reg. p. , . observator defended , p. . bellar. de po●t . l. . cap. . it was declared by the two houses that the kings coming to the house of commons was treason caligula parum abfuit quin speciem principatus in regnum converteret & capiti diadema circumponeret . melchior golodast . tom. . p. . fuller ans . p. . buchanan de jure reg. p. . notes for div a -e fullers answer . full. ans . p. . l. . in his oration before the three estates , jan. . ● . notes for div a -e observations upon the answers of his majesty . dec. aug. . . notes for div a -e bodin . de repub. lib. . cap. . bodin . de repub. l●b . . cap. . de repub. lib. . cap. . hen. . ola. magna charta diar . hen. . edw. . edw. . ut igitur in naturalibus capite de truncato residuum non corpus sed truncum appellamus , sic in politicis sine capite communitus nulla tenus corporatur . fortescue cap. . notes for div a -e judge of controversie , cap. p. . notes for div a -e anno . this story is related in the kings declaration of august , anno . notes for div a -e bel. de con. l. . c. gilby lib. de obedientia , p. . & . bellarm. l. . de pontif. cap. . goodman p. . and . charron in his christian discourse about the end of his book of wisdom . emanuel sa in voce tyranaus . knox to engl. and scotl. . papa urban . causa . qu. . can. excommunicatorum . buchanan de jure regni p. . hyparaspishes , l. . cap. . jesuita vapulans , cap. . sions plea , page . anticorum . amphith●atrum honoris . the souldiers catechism composed for the parliaments army by robert ram , minister , published by authority , page , . of the seventh edition . vindiciae philadel . usurpations des papes c. . pag. . notes for div a -e the epistle of the venerable assembly of english divines , and the deputies of scotland , to the reformed churches of france , the low-countries , and switzerland , &c. mulus mulum fricat . liceat interim apud fratres quos salutat haec epistola , dilectissimos innocentiae nostrae testimonium & in sacris eorum coetibus quandocunque opus fuerit apologiam obtinere . the scots declaration in the year . the scots now feel it . usurpation des papes . jesuita vapulans , cap. . art. . an answer for the churches of france . a rare pattern for a conquerour . buckler of faith , sect ▪ . vindication of the royal commission of jesus christ . buckler of faith , sect. . notes for div a -e institut . l. . c. . art. . art. . com. upon dan. c. . v. . instit . l. . c. . s●ct . ult . pet. martyr clas . . loc . . en fundum & fundamentum totius paracidialis doctrinae . potestas à populo regi data est fiduciaria . section . . tho. . qu. . art. . dominiū & praelatio introducta sunt ex jure humano , & qu. . art . dominium introductū est de jure gentium quod est jus humanum . casabon in epist. ad frontenem ductum jesuitam . hunc ordinem , regendi inturbavit ▪ nimrodus , qui novo titulo principatum acquisivit scit . jure bello . nimrod arripuit insuetam primus in populo tyrannidem , regnavitque in babylone . hier. in trad. hebraic . ad gen. . v. . neque unquam libertas gratior extat quam sub reg. pio. notes for div a -e calvin . institut . l. . c. . rivet explicatione decalogi precep . . rivet about the end of his exposition of the command . disput . . thes . . senatus-consulius scelera pa●rantur . notes for div a -e charenton the name of the protestant church at paris . in the preface to the directory . epistola ad protectorem anglia . bucer scripta angl●eana , p. . beza ad quosdom anglicarum ecclestarum fratres . confessio ecclesiarum gallicarum inter opus●ula calvin . in his epistle before alledged . tom. . epist . ad januarium . sententia quorundam ecclesiae id gallin pastorum eximiorum edita à d. johanne duraeo londini , an. . barrow refut . notes for div a -e the book called christ upon his throne , p. . by mr. francis cheynall . a woman at dover cut off her childs head and alledged this scripture . the quaker that fasted and died at colchester . enoch ap evan neer to shrewsbury . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suet. tiber. notes for div a -e buckler of faith , sect. . jacobus lectius praescriptionum theologicarum , lib. . march . in his treatise of episcopacy . the serpent salve , . serpent salve , p. . reply to whitgift , page . cartwright , . notes for div a -e bodin . method . histor . de repub. geneva . notes for div a -e sermon . of duells , to the templers . august . lib. . contra faustum cap. . notes for div a -e husbands in his book of declarations , p. . and . this was written during the ●itting of the long parliament in anno . notes for div a -e note that this book in the french was printed in the year . a reply to mr. rutherfurd, or a defence of the answer to reverend mr. herles booke against the independency of churches. vvherein such objections and answers, as are returned to sundry passages in the said answer by mr. samuel rutherfurd, a godly and learned brother of the church of scotland, in his boke entituled the due right of presbyters, are examined and removed, and the answer justified and cleared. / by richard macher [sic] teacher to the church at dorchester in new england. . mather, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing m thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a reply to mr. rutherfurd, or a defence of the answer to reverend mr. herles booke against the independency of churches. vvherein such objections and answers, as are returned to sundry passages in the said answer by mr. samuel rutherfurd, a godly and learned brother of the church of scotland, in his boke entituled the due right of presbyters, are examined and removed, and the answer justified and cleared. / by richard macher [sic] teacher to the church at dorchester in new england. . mather, richard, - . [ ], , - [i.e. ], [ ] p. printed for j. rothwell, and h. allen at the sun and fountaine in pauls church-yard, and the crown in popes-head alley, london : . text is continuous despite pagination. annotation on thomason copy: "may th". "macher" is altered in ms. to "mather" on t.p. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng rutherford, samuel, ?- . -- due right of presbyteries -- early works to . herle, charles, - -- early works to . church of scotland -- government -- early works to . independant churches -- england -- early works to . congregationalism -- early works to . presbyterianism -- early works to . church polity -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a reply to mr. rutherfurd , or , a defence of the answer to reverend mr. herles booke against the independency of churches . vvherein such objections and answers , as are returned to sundry passages in the said answer by mr. samuel rutherfurd , a godly and learned brother of the church of scotland , in his booke entituled the due right of presbyters , are examined and removed , and the answer justified and cleared . by richard ma●her teacher to the church at dorchester in new england . . london , printed for j. rothwell , and h. allen at the sun and fountaine in pauls church-yard , and the crown in popes-head alley , , the authors preface to the reader . christian reader , having published some yeares agoe , a small treatise , in way of a brotherly answer to reverend master herle ; i now present unto thy view a defence thereof against such objections and answers as have been returned to sundry passages therein , by reverend and learned master rutherfurd . in which undertaking it hath been farre from my intention to increase or uphold the differences that have appeared of late yeares in england amongst the servants of the lord , about matters of church government . for i had much rather bring prayers and teares for the quenching of such fires , then fewell or oyle for the increasing thereof : neither shall the same i hope , be any thing at all increased by what here i present now thy view . at the least this i may say , that i intended no such thing but the contrary , even the promoting of truth and peace , if it were the will of god so to blesse my desires and endeavors . true it is , i have taken the liberty to consider and try some things delivered by that reverend brother whom here i have to doe withall , but this i trust cannot be justly offensive , in as much as the spirit of the prophets is subject to the prophets , cor. . . and the doctrine of the apostle himselfe was examined by those noble bereans , whom the holy ghost commendeth for searching the scriptures daily , whether those things were so act. . . it is also true which our reverend brother saith in his epistle to the reader , before his peaceable plea , that there is great cause of sorrow that all the lords people should not minde one thing , and sing one song , and joyne in one against the children of babel . neverthelesse , this may be some comfort against this sorrow , that by the providence of the lord this diversity of opinions and disputes , if it be christianly carried as it may , may occasion and produce in the issue the further clearing up of truth . for as our author well observeth , from the collision of opinions resulteth truth : and disputes as stricken flints cast fire for light . due right of presbyt . epistle to the reader . the desire and hope whereof , together with the advice of such brethren as i consulted withall , was that which chiefely prevailed with me for the publishing of this reply , wherein the reader will finde sundry scriptures and questions controverted in these times , discussed and considered so farre as the nature of a reply or defence did lead thereto ; and i hope some or other through gods blessing may receive some profit thereby . and if the humble christian who desires to know , and love and practise the truth , shall receive any benefit or help for attaining these ends by meanes of this labour of mine , it is that which i intended and aimed at , and for which i desire that god alone may have the praise and glory . if any shall still remaine otherwise minded ; yet in due time i hope god shall reveale even this unto them . in the meane time , diversity of apprehensions in these points ought not to bred any alienation of affection amongst those that are otherwise orthodoxe , and sincere . it were a thousand pitties , if it should . for my part , i cannot but approve what this reverend brother sometime professeth , that he doth both love and dispute , contradict and reverence at once : peaceable plea : epist . yea , he counts himselfe a debtor for love , charity , honour and all due respect in christ jesus , and a seat and lodging in his heart and highest esteeme to all those that be godly , lovers of the truth , and sufferers for the truth against prelacy , though possibly they like not well of presbyteriall government : ibid. in answer whereto ( for i would be loth that such love should be lost upon us , without due returne of the like ) i would for my part professe the like deare and due respect to all those that are qualifyed as here he doth describe ( of which sort i know there are many ) though possibly they may like better of the way that is called presbyteriall , then of the congregationall . for those that give apparent testimonies that they are the lord's , and so that they must live together in heavens , i know not why they should not love one another on earth , what ever differences of apprehensions may for the present be found amongst them in some things . as for bitternesse of spirit and tartnesse of contests , i never thought that to be gods way of promoting truth amongst brethren , and therefore i have endevoured in this discourse to avoid the same . for i beleeve there is more hope of doing good by solidity of argument with a spirit of meeknesse and love , then by sharp and tart language , the fruit of bitternesse of spirit , wherein for the most part right of reason is wanting , the passions being there most vehement and stirring , where the intellectuals are most ●eeble and weake . now if any aske why this defence hath been so long deferred , it being now two yeares and more since master rutherfurd his due right of presbyt . came forth , such may be pleased to consider that new england being as 't is counted miles distant from old ; therefore many books may be extant in england a long time afore we that are so remote can so much as heare any sound thereof : and those few that come to our knowledge , are commonly extant in england a matter of a yeares space afore , and sometimes longer . in which respect many things may be spoken and printed against us , whereto it cannot be expected that we should returne any speedy answer . and though it be now twelve moneths agoe or more since master rutherfurd his due right of presbyt . came to my hands , yet at that time my few spare houres from my constant and ordinary employments were wholly taken up otherwise , so that i could not attend this businesse any sooner : which i desire may be accepted as a just apologie for the late coming forth of this reply ; which as it may seeme late , so it is more large then in some respect i could have desired , by reason that i doe usually transcribe those words of master rutherfurd , whereto i d●e apply my answer ; which course i confesse i did not unwillingly ( in some respects ) chuse , partly to save the reader a labour of turning to the place in master rutherfurd which i am speaking too ; which else he must have done , or have taken things upon my report upon trust ; and partly that my candid and faire dealing with the author , whom i have to doe withall might the better appeare . for when a mans words are not kept , but forsaken , and others substituted in their place , his minde and meaning may soone be mistaken , and represented amisse unto the reader . which is a practise that i have often seene , but never approved ; and therefore i have not used it . for i would be loth to wrong any man ; specially a man of such worth as i take master rutherfurd to be , by imputing to him what he doth not teach nor deliver : and for this cause it is that i have usually transcribed and expressed his owne words ; and by this meanes my booke is growne to the greater bulk . one thing more i would advertise the reader of , and then i shall quickly have done : the figures from and so forward , noting the number of the pages in master rutherfurd his treatise , are set downe twice therein , once in their proper place , and againe after the page . wherefore if any of these pages be quoted in this reply , as some of them are , if the thing that is alleaged be not found in the page that is named , looke for it in the other place of the booke where are the same figures , and there you may finde it . courteous reader , study the truth in a way of piety and peace : be zealous for it , but lose not love to the saints : beware , when the world is filled with disputes about discipline , that thou be not drawne onely to erroneous opinions in maine matters of doctrine . be sure to practise and expresse the power of godlinesse in humility of minde , mortification of thy own corruption , faith in the lord jesus , and love to all his redeemed ; and be not by any meanes drawne away from these things , which doe so mainly conduce to thy salvation . finally as the holy ghost saith , phil. . , . whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are lovely , pure , and of good report , if there be any vertue , if there be any praise , thinke on these things , and doe them ; and the god of peace shall be with thee . improve i pray such interest as thou hast in god through the mediator , by affording the help of thy prayers for me , who am truly desirous of thy salvation , r. m. decemb. . . a table of the contents of the ensuing treatise . chap. . of appeales from particular congregations , and the true cause of appeales , and whether by mr rutherford his doctrine in this point there must not be appeales to generall counsells , whose power of iurisdiction he doth not yet deny . page . . chap. . of the power of synods to give advite and counsell , and whether from thence it doth follow that they have no power to command . page . . chap. . of the assembly , acts. . whether they did exercise any power of iurisdiction , against the obtruders of circumcision , and whether their rebuking of them does argue the affirmative . page . . chap. . of the dogmaticall power of synods : and of the power of congregations to determine matters amongst themselves , if ability serve thereto . page . . chap. . againe of that assembly acts. . whether their rebuking the false teachers do prove a power of iurisdiction and excommunication in synods : and whether preaching do prove the assembly where it is , to be a church . page . . chap. . whether the power of synods be a power of iurisdiction ; and of the dependance of the synagogues upon the synedrion at ierusalem . page . . chap. . whether the lawfulnesse or necessity of appeales doe prove a superiority of iurisdiction in synods over congregations , and of sundry sayings of our author which seeme to interfere . page . . chap. . whether antioch acts. . had right to have ended the controversie amongst themselves , if they had bin able , and whether their sending to jerusalem for helpe , or their knowledge that other churches were troubled with the like evill , or the party among themselves who were against the truth , do prove the contrary . and of supremacy of power in congregations . page . . chap. . whether the congregationall way or the presbyteriall do make the gospel more defective , then the law of excommunication by a church that hath onely three elders , and of doing things suddenly . page . . chap. . whether the necessity of discipline be greater then of sacraments : and whether a congregation that hath neighbours may not exercise entirenesse of iurisdiction , as well as one that hath none ; and whether a man may take on him the whole minestry , having no outward calling thereto ; and may not as well take on him one act of baptising or ministring the lords supper . page . . chap. . whether the power of iurisdiction flowing immediately from the essence of a church , doe not agree to a church that hath neighbours , as well as to a church that hath none ; and whether otherwise neighbouring churches be not a losse . and whether pretence of male-administration be a sufficient reason for neighbouring churches to deprive a congregation of its power . page . chap. . whether it be against the light of nature that the adverse party be iudge , and whether mr rutherford can safely say that none of them do so teach ; and whether this saying , that parties may not be iudges , do make against entirenesse of power in a congregation , any more then in a generall or nationall councell . page . . chap. . whether the churches at thessalonica and jerusalem , were each of them more then one congregation , and of mr. baynes his judgement therein . of the assembly mentioned luke . . and whether our saviour did there speake to his disciples onely , or to all the people also . page . . chap. . whether the church at corinth was one church meeting distributively in sundry congregations , or whether it was onely one congregation . and whether cor. . . if the whole church come together in some place , &c. doe make for sundry congregations or for one onely . page . . chap. . whether the church at ephesus were more in number then corinth and jerusalem ; and the judgement of mr baynes whether that church was many congregations or one onely . page . . chap. . whether the church at antioch was onely one congregation : and whether acts. . . and . . doe not prove the affirmative . page . . chap. . whether or no liberties are given by christ to the people , but women must exercise the same as well as men . and of the peoples liberty about ordination , or the calling of ministers . page . . chap. . of mr rutherfords report of synodicall propositions in new-england . page . . chap. . of the appeales of luther and cranmer , and of the power of iurisdiction in generall councels denied by mr. rutherford ; whether therein be doe not contradict himselfe , and also overthrow the iurisdiction of classicall , provinciall , and nationall assemblies . page . . chap. . if it were granted that the light of nature teacheth all societies to end in monarchies , whether would it not follow that the government of churches must so end , as well as that congregations must depend on the government of synods , because the light of nature teacheth a communion in government to other societies . and whether the multitude of grecians and hebrewes , who ch●se the seven deacons acts. . were two congregations , or one onely . page . . chap. . whether congregations may be excommunicated by classes and synods , by vertue of those words ▪ mat. . tell the church , as containing a rule and remedy for all offences , or at the least a church remedy for the offences of churches and church members . and if yea , whether it would not thereupon follow , that a nationall church must have the benefit of this remedy as well as others ; and so have no independency of iurisdiction within it selfe , but be subject to the jurisdiction of generall counsels , which yet mr. rutherford doth deny . page . . chap. . when the supreame magistrate is a professed enemy to religion , whether then it be likely and usuall , that the greater part of the people are sincerely religious , and whether when the greater part are enemies with their magistrates , it be then the duty of a few that are sincere , to assemble in a nationall synod , and there to enter into a nationall covenant , and also to injoyne the same unto that greater part . page . . chap. . whether the word church be not given to a single congregation : and whether a congregation be a company or church-meeting onely for word and sacraments , and not for any other spirituall duties : and whether the divers duties , . of word and sacraments , . of discipline , &c. must needs argue divers churches . page . . chap. whether those children of israell numb . . . who laid hands on the levites were elders by office , and as so considered did lay on their hands . and whether this scripture do not prove , that where there are no elders to be had , there some principall members though no elders by office , may impose hands on church-officers . page . chap. . whether a ministers calling consist in election or imposition of hands , and whether of these is greater , and whether is prior or posterior . whether tim. . . acts. , , . acts. . , , . doe prove that the ministers calling consists in imposition of hands by the presbeterie , and that such imposition of hands is not a consummatory rite or benedictory signe . also whether rom. . . do prove that a man cannot be a minister , except some presbyterie ordaine him before the people choose him , and whether otherwise the people doe send a minister to themselves . and whether the people of god may not as well discerne a mans fitnesse to be ordained , as his fitnesse to be elected . page . . chap. . whether the epistles to timothy and titus wherein there are contained rules of direction in laying on of hands , do prove that this action may not in any case be performed by non-officers , but must be performed onely by presbyteries ; and whether the argument do not make as strongly for the appropriating of laying on of hands to the prelates , as to the presbyteries , and do not as well exclude the presbyteries from medling therein , as exclude the people . page . . to the christian reader . in the yeare . there came forth a treatise against independency , under the name of my reverend and learned brother mr. charles herle , the pastor of winwick in lancashire . this treatise , because it seemed to bee written with such a candid and peaceable spirit as might witnesse for its author that the thing he aymed at therein was meerly the disquisition of the truth ; and because the author thereof was many yeares agoe of my reverend brother mr. tompsons acquaintance and mine ; therefore we thought it might not be in vaine if we should lovingly communicate to the learned author such apprehensions of ours , whereby wee were detained from concurring with his judgement in the principall question disputed in the said treatise . and therefore in the latter end of the same yeare , there came forth a small script under our name in way of a brotherly answer to that his loving and learned treatise . against this answer mr. samuell rutherford a learned writer of the church of scotland , hath alledged and published many objections . exceptions , and answers , in his booke entituled the due right of presbyteries : i may call them many , because in that treatise of his there are no lesse then or severall places , wherein he bring up by name the said answer , disputing against sundry passages therein as if they were not sound ; which passages if they be indeed erronious and unsound , are a great many to bee contained and found in so small a work the whole booke as it is now printed containing in it . leaves : so that the leaves in the booke are not much more then the places therein which this learned writer doth object against ; which being considered , i thought it therefore needfull to peruse and weigh as the lord should helpe , the severall places of his fore-mentioned treatise , wherein he deales against the said answer : and having so done , i here present my apprehentions to publike view , leaving the prudent and judicious reader to consider and judge ; whether this reverend and learned brother have sufficiently overthrowne or weak'ned the said answer , or whether the same doe not still remaine agreable to the rule of truth , notwithstanding his objections against the same , or such answers as he doth returne to severall passages therein . chap. i. of appeales from particular congregations and the true cause of appeales ; and whether by mr. rutherford his doctrine in this point there may not be appeales to generall councils , whose power of iu●isdiction he doth yet deny . first of all in his page . ( for that is the first place wherein i find him medling with the answer ) speaking of doubts concerning math. . . tell the church ; in a . th objection about that scripture , besides other particulers hee hath these words , viz. there is no reason to appeale to a higher iudicature because the inferiour may erre , because all above a congregation are courts which may erre ; presbyteries provinciall , nationall , the universall councill of the catholicke church may erre : and then for author of this part of the objection hee subjoyneth my name , and answer to mr. herle , cap. . pag. , . answ . when hee is discoursing of doubts concerning that scripture , math . tell the church , i know no reason why hee should bring those words of mine at such a time or for such a purpose . for though i doe acknowledge that i wrote the words which hee hath set downe or such like , in the place by him alledged ; yet that they were brought by me for such purpose as hee doth report ( viz. for the cleering of doubts concerning the meaning of math. . ) that i doe utterly deny . he that shall looke upon the chapter and pages alledged , will find that i doe not there meddle at all with that scripture , either for one purpose or another ; and therefore cannot be truly said to have used the words alledged , in way of cleering doubts concerning the same . and albeit in another place , ( cap. . pag. . et sequ . ) i doe purposely speake to that scripture ; yet in that place there is no mention at all of the words by him alledged nor of any such like , and where such words are to be found , there that scripture is not mentioned at all . now who knoweth not that a man may be much wronged , when the words which hee hath spoken are taken and applyed to such a purpose , for which he did never bring them nor intend them . but to let this passe , let us heare what our reverend author saith against the words alledged , in his answer . the cause of appeales , saith he , is not because inferiour iudicatures may erre , for so wee might appeale from all iudicatures , even from a generall councill , for it may erre , pag. . lin . ult . answ . is not this the very same that was said in the answer , pag. , . the pages which hee here undertakes to answer , is it not there said ; as for classicaticall provinciall , and nationall synods , there is none of these but those cases of deficiency and possibility of partiality may befall the best of them ; and therefore if for these causes the single congregations may not be indep●ndant , but there may be appeales from them , the synods being subject to the like , there may bee liberty of appeales from them also — . for as the congregations may be partiall and erre , so we suppose it will not be denyed but the classis may erre , the provinciall synod may erre , the nationall may erre , yea generall councils may erre ; and so by this reason not synods nor generall councils may have entirenesse of jurisdiction , but there may be liberty of appeales from them also . these are our words in those very pages which here mr. rutherford pretends to answer and disprove or confute . but in stead of a confutation we see we have nothing but a plaine confession or affirmation of his owne , that the thing is even so as was affirmed by us before . now why hee should make a show of taking away or weak'ning that which we had said , and then in stead of accomplishing what he undertakes , to doe no more but onely to say the same thing againe which wee had said before , what reason i say he had for this i know not ; but plaine it is that for the particular in hand , the answer which he pretends to weaken , is not yet weakned at all , but rather strengthned and confirmed by his apparent yeelding the cause , and affirming the same that was before affirmed by us . but saith hee pag. . the true cause ( viz. of appealing to higher courts ) is , . because they doe not so frequently erre . . they are not so inclined and disposed to erre ; for many eyes see more then one , and doe more seldome miscarry in taking up the right object : . because wee conceive more equality and lesse partiality in higher courts . answ . these three reasons seeme much what the same , or to hang one upon another ; for therefore they doe more seldome erre because they are not so disposed and inclined to erre , and they are not so inclined because they are more in number , and because there is in them more equality and lesse partiality : so that upon the matter it is but one reason , viz. because though they may erre , yet not so frequently and likely as the congregation . yet ( be they three reasons , or be they but one ) let us consider what force there is in this sa●ing to take away entirenesse of iurisdiction from a congregation , and to establish the necessity of appealing from the same unto a synod , for this is the thing that should be cleared . first of all it may be a question , whether synods doe more seldome erre then the presbyteries of congregations : and the reason of the doubt is ; because the promise of the presence of ch●●st is not made meerly to multitude or greatnesse of number ; but if they bee but two or three gathered together in his name , his promise is that hee will be present in the midst of them , math. . . now the promise of his presence being to so small a number gathered together in his name , why may not a congregation and its presbyterie being so gathered , though they be a lesser number then synods and councels ; yet bee partakers of the benefit of this promise , for the preserving of them from error , as well as those greater assemblies ? 〈…〉 not but in multitude of counsellers there is safety : nor doe i doubt but synods and council● gathered together in the name of christ , may expect the per●●●●ance of this promise of our saviours presence : but the thing i doubt of is this , whether a congregationall church of saints , furnished with an able and ●aithfull presbyterie ( for of such onely doe i speake ) may not by vertue of this promise bee as frequently preserved fro● error as those greater assemblies of synods and councils , posito that the synods and counci●ls did as frequently come together as the congregation doth : for otherwise i grant , the synods meeting more seldome may erre more seldome : but let the comparison be equall in respect of the time of assembling and comming together , and then i doubt whether synods 〈◊〉 preserved from error any oftener then the fore-mentioned lesser assemblies . it is well knowne what n●zianzen said of synods or councils in his time , viz. that hee had never seene good and happie end of any of them , and that evils were not so much redressed as increased thereby . epist . ad procop●um , quae est numere . referr . whitak de concill . q. . cap. . true it is , nazianzen lived as dr. whi●●● observeth , pessimis & turbulentissimia ecclesiae temporibus , in very corrupt and troublesome titues , when by reason that valens the emperour was averse from the truth , h●retickes much prevailed and corruptions greatly increased ; and this might make the good man something more to dislike all councils then there was cause . neverthelesse his words doe apparently witnesse , that in his time synods and councils did not seldome erre but very often ; so that hee for his part had never seene good that had come by any of them . then which saying i suppose one would not speake more hardly of a particular congregation and its presbyterie ; and therefore by this testimony of his my doubt is increased ; whether the matter be in 〈…〉 mr. rutherford doth say , viz. that synods and councils doe rariùs erra●● , more seldome erre then such a particular congregation as here i am speaking of . but suppose it were so as hee doth affirme ( and i will not deny it , onely as i said i doubt of it ) yet i doe not see what great matter hee can gaine thereby for the furthering of his purpose , that there must be liberty of appeales from particular congregations unto classes and synods , as unto higher courts . for if this be the reason 〈◊〉 such appeales , because such assemblies doe more seldome erre , because many eyes doe see more , and doe more seldome miscary in taking up the right object ; then it will follow that the greatest assemblies , in as much as they have the most eyes , doe of all others most seldome erre , and so to them there must bee the most appeales . for the learned author well knowes , à quatenùs ad omni● valet consequentia . and so by this meanes the true cause and reason of appeales lying ( according to mr. rutherford his apprehension ) in the rarenesse and seldomnesse of erring in such assemblies to whom appeales are made , and the cause of this seldomnesse of erring lying in the multitude and great number of eyes in such assemblies , it must needs thereupon follow , that vniversall or generall councils as having in them the most eyes , are the assemblies that doe most seldome erre , and so un●o them there must be most appeales . which if it be gran●ed , the classicall , 〈◊〉 , and nationall synods , are all by this meanes deprived and stri●t of 〈◊〉 of ●●●●diction as well as the particular congregations , the synods by 〈◊〉 to generall councils , as to those that doe ra●iùs c●rare , aswell as the 〈…〉 appeales unto the synods : and so thera must be no entirenesse of 〈…〉 onely in the generall councils , but from all other synods there must 〈◊〉 liberty of appeales , aswell as from the congregation . this consequence for ought i see doth unavoidably follow upon that which mr. rutherford lay undowne as the cause of appealing from a particular congregation : and so ou● brethren by this meanes have spun a fine thred , drawing forth a conclusion which is every what as prejudiciall to their owne cause as to ours . if any aske why may not this consequence be owned ? why may wee not say , there must bee liberty of appeales from all synods and presbyteries , except onely the generall councill ? the answer is , th●t wee may not so say ; because then causes would be too long depending a●ore they could come to issue , yea perhaps would never come to issue as long as this world shall endure : for by this rule they may by appeales upon appeales be protracted untill they be brought to a generall councill to be determined there . now as there hath not beene any such councill for many ages by-past , so it is very uncertaine when there will be one assembled , whether ever or never whilst this world stands . but wee thinke christ jesus hath provided better for his church then so , and hath not appointed such a necessitie of appeales upon appeales , but that causes may bee determined afore any generall councill can be assembled . besides , if such assemblies might be frequently attained , yet it is not yet cleered , that when they are assembled they have any power of iurisdiction at all ; but onely a doctrinall power to cleare up the rule , the power of iurisdiction remaining in some other assembly . sure it is , mr. rutherford thus teacheth expresly , for his words are these ; verily i professe i cannot see what power of jurisdiction to censure scandals can be in a generall councill ; there may bee some meerly doctrinall power if such a councill could be had , and that is all . due right , &c. pag. . and in the end of the same page and beginning of the next , speaking of those words , math. . tell the church , hee saith thus ; because ordinary communion faileth when you goe higher then a nationall church , and christ's way supposeth an ordinary communion — ; therefore i deny that this remedy is needfull in any church above a nationall church . by which sayings it appeareth , that he counts christs remedy to censure scandals not needfull in a generall councill , yea and hee seriously professeth , that hee cannot see that such a councill if it could bee had , hath any power of iurisdiction at all to censure scandals . which being so , it must needs follow , that scandals must be censured , and causes ended somewhere else , afore they can come 〈◊〉 such end to a generall councill . and if this bee so , then how can that stand which here hee affirmeth , that the true cause of appealing to synods in this ; because they doe rariùs errare , more seldome erre , then the particuler congregation , and having many eyes doe more seldome miscarry in taking up the right object : for this cause is most properly appliable to the generall councill , unto whom notwithstanding hee denies any power of iurisdiction to censure scandals ; and if they h●ve no such power , there can bee no appeales to them for such purpose and end . and how these things can stand toget●er , that the true cause of appeales to such or such assemlies doth he in this , that they doe more seldome erre as having many eyes , and yet that to generall councils there should be no appeales at all , as having no power of iurisdiction , though of all others this cause be most properly ●ound in them , i for my part doe confesse i doe not understand . if any shall say , that as mr. ruthe●ford doth make that which i have mentioned the true cause of appeales , so hee doth also hold a power of iurisdiction even in generall councils ; and shall therefore doubt whether i doe truly report him 〈◊〉 touch the contrary , i would wish no more favour of such a one but to peruse the places which i have here above alledged , and then i hope hee will ●nd the words to bee no otherwise , but as i have set them downe . i know indeed there are some places in him which doe looke another way ; as that where hee saith , it is by accident and not through want of inuat● and intrinsecall power , that the court of a catholick councill can not in an ordinary and constant way exercise that power which now we are speaking of due right , page . and a little after hee saith , he seeth nothing to prove that a generall councill hath not power to excommunicate a nationall church . yea and further , that if there were a generall councill at this d●y , they might lawfully in a iuridicall way ( so are his words ) doe that to the faction of romish pretended catholicks ; which hee saith , is excommunication in the essence and substance of th● act. and in the page next ensuing he saith , this of our saviour , tell the church , is necessarily to be applyed to all churches and courts of christ , even to a catholick councill . these places i confesse doe seeme to me not very well to agree with the either afore alledged : for in the one he plainly affirmes , there is in generall councils power of iurisdiction to censure scanda●s , and in the other hee doth as plainly deny the same . but it is the former places and not these latter which i doe stand upon ; in which former as i conceive him to hold the truth , so for ought i see , that which hee saith in this place wee have in hand about the true cause of appealing from congregations to synods is much infirmed thereby . for how can that be taken to be the true cause of appeales , which is most properly found in such assemblies ( i me●ne in generall councils ) unto whom as having no power of iurisdiction , there must be no ap●eales at all ? to conclude this chapter : when wee doe enquire about power of appealing , and unto what courts appeales must be brought , our way is not to seeke for such ●ourts as cannot erre , for such wee shall never find ; nor for such as we thinke will more seldome erre , as mr. rutherford would have it ; for that rule is also subject to much uncertainty and exception , as hath beene already declared . but the best way is to enquire where the lord jesvs hath placed the power of the last and finall censuring and determining of causes , and when that is found therewith to rest contented . and as for synods and councils , it is neither their not erring , nor their seldome erring that can bee a suffi●ient argument to place the power of iurisdiction in them ; unlesse the lord iesus had so appointed and ordained , which yet doth not appeare . and so much for this first place , wherein our brother deales against the answer . chap. ii. of the power of synods to give advice and counsell , and whether from thence it doth follow , that they have no power to command . the next place wherein i find this learned author dealing with the answer , is in his page . where having in the close of a . th objection in the prece●ent page brought in these words , viz. a synod in dogmaticall power ariseth no higher then this ( viz. a man , or a single congregation ) as that a divine institution doth fall upon it . amongst other things in his answer to the objection hee saith thus , viz. i would know if a synods dogmaticall power be above the power of single congregations ; i think saith he , it is not by our brethrens tenents ; for they say expressely that every particular church hath right , jus , to decide dogmaticall points : this right the church of antioch had ( act. ) an● laboured to end that controversie within her selfe , which sheweth that they had right an● power : but they had not ability ; and therefore in that case they seeke for counsell , light , and advise from other churches — . and then amongst other places for proofe that this is our tenent , hee alledgeth in his margent my name and mr. tompson● in the answer to mr. herle , chap. . and after the words above rehearsed and some others to the like purpose , hee inferreth thus : hence saith hee , the power of synods is onely by way of counsell and advise . answ . to omit ( at least for this time ) the other places alledged in his margent , and not to examine how farre his answer reacheth to satisfie the objection , as himselfe hath propounded it ; i will onely consider of such things as doe directly concerne the answer , for that is the scope ●ayme at , and i endeavour to keepe close thereto . first therefore i have this to say , that for the dogmaticall power of synods above congregations , for the right and power of the church of antioch in particular , and for the power of synods to bee onely by way of counsell and advise , there is not in the chapter alledged so much as one word about any one of those 〈◊〉 either one way or another ; so that i cannot but marvell why this reverend brother should alledge that chapter for such a purpose . . although in another place of the answer , viz. page ● . there be words to the like purpose with those which our author here sets downe concerning antioch , yet for the conclusion and consequence which hee would thence inferre , viz. that the power of synods is onely by way of counsell and advice , as there is nothing said ● the chapter by him alledged that lookes that way , so there is nothing in the page or chapter where a●tioch is spoken of , nor any where else in all th● booke 〈◊〉 as i doe remember , that can any way serve for the proving of such a conclusion and tenent to bee ours . the author alledgeth no place that hath such a conclusion in it , either in direct words or by just consequence : and i professe that for my part i doe not know of any such . . but this i doe know that the direct contrary to what here is expressed is plainly to be found in another place of the said answer , viz. pag. . where there are these words , viz. if a synod may b● called a church , and if power by disputation and disquisition to cleare up the rule , and then to command obedience thereto , may be called government , then they ( viz. the independants as they are called ) doe admit a synod to bee a governing church , for the power here m●ntioned they doe allow unto synods . now the power here mentioned being , as we see , not onely a power by disputation to cleare up the rule , but also a power to command obedience thereto , they allowing this power unto synods as they doe exprestly say that they doe ; i know not why our brother should say , that they allow unto synods onely a power of counsell and advice . for power to command obedience , and power onely by way of counsell and advice , i suppose are not the same ; and if they be not , i know not how this report in this particuler can bee made good . to me it seemes apparent and undenyable , that they who have power to command obedience , have more then only a power to counsell and advise ; and they who have onely this latter have no power of the ●orme● at all . even interiours , as naamans servants , king. . have power to counsell and advise their master , and yet i hope they had no power to command their master to yeeld obedience . suppose it bee true ( which i deny not ) that the answer in another place , ( ●hough not in the place by him alledged ) doth say , that a●tioch had right to have ended the matter amongst themselves , if ability had served thereto , and that by reason of distention and through want of light they were forced to send out to ●●rusalem for helpe , must it needs follow thereupon that his assembly at ierusalem had no more power but onely by way of counsell and advise ? ( which is the conclusion which hee endeavours to draw ●●om that which is said concerning antioch ) i ●●●ceive there is no necessity at all of such a consequence . for whence must the same 〈◊〉 i suppose from one of these two , either from this , that antioch is supposed and said to have had right within her selfe , or else from this that jerusalem gives counsell and advise . any other colour for concluding such a conseptionce as is in question , the answer affords none that i know of . 〈◊〉 for these two particulers here mentioned , they are both insufficient for such 〈◊〉 purpose . for what should hinder but there bee more power in the synod of ●erusalem towards them of antioch then only by way of counsell and advise , even power to command them to do what is their duty , though antioch have right to end the matter themselves , if ability serves thereto ? doth right in one person or assembly to end their ma●●ers if they be able , extempt them from being under the command of others ? hoshoulders have right to governe and order their families , if so be that they be able : doth it follow therefore that superiors in church or civill state have no power to command housholders to do their duty herein , but only to give counsell and advise ? or if housholdere have such right , doth it follow that therefore they are under no command , in church and common-wealth ? i suppose it will not follow at all . or shall we say , that classes and provinciall synods have no right to end their own matters within themselves , if a nationall synod have power to command them ? or if they have such right , shall we therefore say they are not under the command of the nationall synod , and that the nationall synod hath no power over them but only by way of counsell and advise ? wee suppose master rutherford will not say so : and yet he might as well say it , as say as hee he doth , that because antioch hath right to ●nd her own matter if they be able , therefore a synod hath no power but only by way of counsell and advise . and though the synod is to give counsell and advise ( which was the other ground whereon the conclusier afore mentioned seemes to be built ) yet neither will master rutherford his conclus●on , that the power of synods is only by way of counsell and advise , follow from thence at all . for who knoweth not that . counsell and advise may be administred and given by them , who have also power to command ? not every one indeed as may advise and counsell , may forth with command and enjoyne : neverthelesse , counsell and command are not so repugnant , but that they who may command , may also advise . paul had power to command and enjoyne phyl●mon to do what was convenient , and yet for loves sake would rather beseech him , philem. . . the lord iesus to doubt hath absolute authority to command , and yet we find him sometimes speaking to the sons of men by way of counsell or advise . revel . . ● . i counsell thee to buy of me gold , that thou mayest he rich , &c. shall we now inferre from hence , that the power of the lord iesus is only by way of counsell aud advise , and that his power cannot amount to the nature of a command ? i suppose we would be afraid and abhorre to deduce such a consequence . and therefore , though a synod may advise , yet their power to command ( which is more then meere counsell and aduise ) is not from thence concluded to be null . and so much for master rutherford his second place , wherein he deales against the answer . chap. iii. of the assembly , act. . whether they did exercise any power of iurisdiction against the obtruders of circumcision , and whether their rebuking of them do argue the affirmative . in his page . he laies downe this as a d. object . viz. that there is no censuring of persons for scandals , and that meeting , act , . because there is nothing there but a doctrinall declaration of the falshood of their opinion who taught the necessity of circumcision : and that all is done by way of doctrine and by power of the keyes of knowledge , not of iurisdiction , is cleere from the end of the meeting , which was verse & . to consider of that question : consideration of questions being the end of the synod , is a thing belonging to doctrinall power meerely . and then he s●●joyneth my name , and in the margent alledgeth the answer , chap. . page . ans . whereto i first of all returne this answer . first , that the thing here in question being about the power of that meeting acts . there is nothing in the place alledged by master rutherford that can warrant him to frame such an objection under master tompsons name and mine , as proceeding from us : and the reason is , because that meeting acts , is not mentioned at all in the place by him alledged , neither for that purpose which he sets down , nor for any other ; much losse is the objection ours in terminis . now to frame an objection , and to alledge chapter and page for proofe that the objection is ours , when as neither page nor chapter aleadged do speake any thing at all of that matter , what reason can be given for this i know not . neverthelesse , because the matter contayned in the objection doth not much differ from my apprehension and judgement , and something in the answer elsewhere may possibly intimate such a thing , though but briefly touched , i will therefore consider of what he saith for removing the objection as himselfe hath propounded the same . it is false , saith he , that there is no censuring of persons here , for — it is more then evident that the publike synodicall censure of rebuke is put upon those who held and urged the necessity of circumcision , and why not excommunication also in case of obstinacy ? for the synodicall censure of a publike synodicall rebuke is only gradually different , not specifically from excommunication , & both must proceed from ou● & the same power . so then the summe is , the synod had power of rebuking , and therefore of excommunication also . answ . the consequence is not cleere , for who knoweth not that there may be power to rebuke , where there is no power of excommunication ? is it not the expresse law of god , that every man shall plainly rebuke his neighbour and not suffer sin upon him , levit. . ? and are not our 〈◊〉 words as plaine , if thy brother trespasle against thee rebuke him , and if he repent forgive him , luke . ? whereby it is evident that one particular person hath power by the law of god and christ to put a rebuke upon another , if there be occasion for it . but will it follow hereupon that one particular christian hath power to excommunicate another in case of obstinacy ? i suppose master rutherford will not say so ; and yet unlesse this be said , i know not how his consequence can be made good , that if a synod may rebuke , they may excommunicate also . i know indeed he saith , the synodicall rebuke is only gradually different from excommunication , and not specifically , and that both must proceed from one and the same power . but this would require some proofe , and should not nakedly be affirmed without any proofe at all . for of it selfe it is not evident , that where ●ver there is power to rebuke , there is power of excommunication also . the contrary i suppose is evident from that which hath already been said from levit. . . and luke . . and from many other scriptures , and reasons , which shew that one man alone hath power to rebuke , who cannot for that be concluded to have any power of excommunication . i know the learned m●n is copious in proving from the words of verse . certaine men went from us , and have troubled you with words , subverting your soules , &c. that this assembly doth not only in a doctrinall way confute the false opinion and doctrine of these teachers of circumcision , but doth also rebuke them for another fault , to wit ; their obtruding their false way upon the soules and consciences of others , and for their wilfull and obstinate upholding that opinion and raysing a schisme in the church . but if all this were granted his purpose were not gained thereby , unlesse he would prove that which he doth but only affirme , to wit , that a synodicall rebuke is not specifically different but only gradually from excommunication , and that both must proceed from the same power , which ye● he hath not proved at all . but saith he , i argue thus : if the apostles do not only in a doctrinall way refute a false doctrine in this synod , but also in church way and by a juridicall power do rebuke and synodically charge the authors as subverters of soules , and lyers , then they doe not onely use a meere doctrinall power in this synod , but also a juridicall power : but the former is true : ergo , so is the latter . answ . with favour of so learned a man , i thinke this kind of argu●ng is but a begging of the thing in question , and a proving of idem per idem . for if the synod did not only in a doctrinall way refute a false doctrine , but also by a iuridicall power rebuke the authors of it , then it must needs be true indeed that they did not only use a doctrinall power , but also a iuridicall power ; that is , if they did so , they did so : if they did use such power , they did use it . but there still lyes the question , whether they did so or no : and whether they did use such power or not , and this kind of arguing doth not cleere it all . if we on the contrary should argue thus , if this assembly did not put forth any power of iurisdiction or discipline , but only in a doctrinall way con●ute a false doctrine and rebuke the authors of it , then they did onely put forth a doctrinall power , and not any power of iurisdiction , one of farre lesse abilities then our learned author , would soone espy the loosenesse of such reasoning : at least himselfe , we doubt not , would soone espy it , for sometimes we heare him say , friend your logick is naught , page . and yet ( be it spoke without offence ) the logick which himselfe doth here use is not so good , as to be altogether without fault , no not for the forme of it ; and therefore , we do not see how any thing can be concluded th●reby . but to leave this mistake , and to consider of the matter it selfe . if it were granted that this assembly doth not only in a doctrinall way consute a false doctrine , but also rebuke the authors thereof , must it needs follow that this rebuking was done in a iu●idicall way ? is there no rebuking of offenders for their faults , but only in a way of ●●●●ction and discipline ? i suppose much needs not to be said for the cleering the truth to be otherwise . for master rutherford himselfe confesses page . that there is great odds to do one and the same action materially , and to do the same formally : and page . that one apostle might himselfe alone have rebuked these obtruders of circumcision . which being so , it followeth thereupon that though this synod ( to call it so ) act. . had a doctrinall power , yea and a power of rebuking these false teachers ; yet the thing that he from thence would inferre , viz. their power of rebuking in a iuridicall way , and their power of excommunication , these are neither of them proved thereby . for if it should be said , that though rebuking do not alwayes imply iuridicall power , yet if it be a synod that doth rebuke , then the power here spoken of may be concluded thence to be in a synod . the answer is , that this will not helpe at all , because this is nothing but the bringing in of another efficient , viz. the synod , for effecting or acting the same effect . now master rutherford confesseth pag. . that he doth not fetch the specification of this rebuke and of those decrees from the efficient causes ; and gives that for his reason , which to me is unanswerable , to wit , because one apostle might himselfe alone have rebuked these obtruders of circumcision : and in the page next ensuing he confesseth also , that actions have not by good logick their totall specification from the efficient cause . which being so , then though it were granted that any synod may , and that this synod did performe this action of rebuking , yet the thing in question , to wit , that the power of a synod is a power of iurisdiction and of excommunication is not at all gained thereby . at the least wise ( to end this passage ) this i may say , that if this reverend brother will be true to his own principles , and not gainsay what himselfe hath already written , he for his part cannot conclude the synods power to excommunicate from this argument of their power to rebuke , nor yet from any other argument whatsoever : and the reason is , because he doth elsewhere confesse that synods are not to excommunicate any , and not this synod in particular to excommunicate these false teachers , but to remit the censuring of them to other churches , commanding them to doe it . his words as they are to be seene in his page . are these , viz. i could easily yeeld that there is no necessity of the elicit acts of many parts of government , such as excommunication , ordination , admitting of heathens , professing the faith to church-membership , in synods provincicall , nationall or oecumenicall ; but that synods in the ease of neglect of presbyterycall churches , command these particular churches whom it concerneth to doe their duty : and in this sence act. . is to remit the censure of excommunication to the presbytery of antioch and ierusalem , in case of the obstinacy of these obtruders of circumcision . in which words we have two things concerning excommunication ( to omit other particulars ) first , that there is no necessity that synods should excommunicate any , but only command the churches to do their duty therein . secondly , in particular concerning that synod acts . that they were to remit the censure of excommunication to the presbyteries of antioch and jerusalem , in case of the obstinacy of these obtruders or circumcision . which particulars being most true ( as i for my part so esteeme of them ) it followes thereupon , that what master rutherford saith in this place we have now in hand , is greatly weakned thereby . for how both these can stand together , that this synod should have power not only to rebuke , but to excommunicate these false teachers , and yet neither provinciall , nationall , nor oecumenicall synods to excommunicate any , nor this synod in particular to excommunicate these false teachers , but to remit the censure to other churches to whom it concerned , commanding them to do it , how these things i say can stand together , i for my part am not able to understand . chap. iiii. of the dogmaticall power of synods , and of the power of congregations to determine matters amongst themselves if ability serve thereto . in his page . alledging mr. tompsons name and mine , and chap. . page . of the answer . he saith we there teach that there is a power of cleering truth dogmatically , & that ultimately where the controversy is ended : but he saith , we will have this vltimate power not in a synod only , but also in a congregation ; and then no answereth three things which there ensue . answ . our words are these , by power of decrees we understand power to cleere up the truth dogmatically ; for the word translated decrees is dogmata in the originall , act. . . and this power we confesse is in a synod , though not all in a synod alone , but also in the presbyterie of a single congregation . now these bring our words , if therefore this reverend brother would overthrow our tenent in this particular , he should have proved that there is not any power as all in the presbytery of a single congregation to cleere up the truth dogmatically : this indeed had been directly contrary to what we teach : but this be neither proveth , nor once attempteth to prove ; and therefore our tenent herein doth yet stand good , for any thing he hath said to the contrary . and no marvell , si●h the expresse words of the text do witnesse that every bishop hath power and is boand by his office and duty , by sound doctrin● both to exhort and convince gainsayets , tit. . . and accordingly the presbitery of antioch did labour to cleere up the truth in that controversy about circumcision ; and had much disputation about it amongst themselves , afore there was any speech of sending to jerusalem for help , act. . . which sheweth that they had power or right to have cleered the matter amongst themselves , if ability had served , or else this indeavour had been sinful as being an attempting to do that whereto they had no right . so that for ought we yet soe , the power that we speake of , and which wee hold to bee in the presbytery of a congregation is there indeed by the appointment of the lord. but let us heare master rutherfords answer . first , saith he , they seeme to make this dogmaticall power a church power , and the exercise thereof formally an act of church government ; and so it must be church power and church government in the synod , as well as in the congregation . answ . whence doth it seeme that we do so make it ? are there any such words as here he sets down ? or any words equivalent thereto ? or doth the place make any mention of church-power , and church government at all ? or is there so much as one word that looketh that way ? if there be , let our brother say that we seeme to ●each as he doth report ; but if there be not , we are sorry he should report us to teach o● seeme to teach , that which to our remembrance we never said nor thought . and sure it is , we have expresly said the direct contrary in page , the page next save one afore this which heere he is dealing against , where wee have these words , it seemeth to us ( say we ) that this power , viz. by disquisition and disputation to cleere up the rule ( and then to command obedience thereto ) is not properly a power and exercise of government and jurisdiction , but a power of doctrine , and so a synod is rather a teaching then a governing church . these are our words in the page afore alledged ; wherein we plainly expresse what the power of synods seemeth unto us to be , even the direct contrary to that which he saith we seeme to make it ; wee on the one side affirming and expressing , that it seemes to us , the power of a synod is no power of government and iurisdiction , but a power of doctrine : and he on the other side reporting that we seeme to make the exercise of dogmaticall power to be formally an act of church-government , and so to place church-government in the synod . in which report we must needs say , wee are plainly mis-reported . his second answer is this . the last period and conclusion of the controversie cannot be both in the congregation by right only , and in the synod by right only : for two last powers cannot be properly in two subordinate iudicatures . answ . this is very true , but it toucheth not us at all . for we never said the last period of the controversie is both in the congregation only , and in the synod onely . if we have so said , let the place be produced where we have said it ; for the place by him alledged doth afford us no such thing , nor any place else that we know of . all that the place affords concerning this point is only this , that there is a power of cleering the truth dogmatically in a synod , though not in a synod only , but also in the presbytery of a single congregation . and this doctrine i hope our brother will not deny . but whether this power be last in the synod , or in the congregationall presbytery , of this we do not speaks at all ; much lesse do we say as he doth apprehend and report , that this power is both last in the synod and last in the congregation too . wherefore our defence in this particular must needs be this ; that what here he confuteth to be outs , is such a thing as never fell from our mouths or pens , nor for ought we know did never enter into our thoughts . thirdly , he saith . if a controversie concerne many congregations as this doth act. . i see not how a congregation except they transgresse their line , can finally determine it . answ . neither doth this touch us , except we had said that a congregation may finally determine controversies which concerne many churches , which yet we have not said . as for that controversie act. . it is plaine from verse , that antioch did endeavour to have ended it amongst themselves , so far as they were troubled therewith . for some teaching that corrupt doctrine amongst them , they had much disputation about the point afore they determined to send out for helpe elsewhere . now to what end was thus much disputation , if they had no right to determine the matter ? might they not better have spared their paines ? or did they not transgresse their line in attempting what they did attempt ? sure it seemes they did , if they had not right to determine the matter . but for our part , sith we do not find them in the least reproved by the holy ghost for this attempt , therfore we cannot but think they did well therein . and thereupon it followeth , that if antioch was a congregationall church ( as it seemes to us it was , from act. . . ) either this controversie did trouble no church but antioch only , or else when a controversie or corrupt opinion doth trouble many churches , one of them may lawfully determine and end it , so farre at it concernes themselves . chap. v. againe of that assembly , act. . whether their rebuking the false teachers do prove a power of iurisdiction and excommunication in synods : and whether preaching doe prove the assembly where it is , to be a church . the new place where i find him excepting against the answer , it in his pag. . where he proposeth an object . to this effect , to wit. paul exercised the keyes of knowledge upon barbarians , and might have preached to indians , and did to scoffing athenians — yea paul by this power dogmaticall rebuked the athenians , act. . . yet paul had no power to excommunicate the athenians . and then he subjoyneth my name , and cites in the margent the , and pages of the answer . answ . this objection being taken from pauls rebuking the athenians , our brother had no reason to propose it under mr. tompsons 〈◊〉 and mine , for as much as in all that discourse of ours , the athenians to my rememb●ance are not so much as once mentioned : sure in the pages by him alledged there is no mention of the athenians at all . and therefore why this objection should bee proposed and reported by him as ours , wee doe not know . which i doe not say , 〈◊〉 though i thought the objection so weake , as though the authors of it may not well owne it . for from whosoever the objection came , for ought that i yet perceive there is good weight therein . for which cause , and because in one of those pages wee have delivered something concerning a ministers power to preach to pagans in generall , ( though nothing concerning the atheni●ns in particular , as hee reporteth ) therefore i am willing to consider what mr. rutherfor● saith , for the satisfying of the objection proposed , as not willing to passe by any thing without consideration , wherein our selves may seeme to be concerned or aymed at i deny not saith he , but there is a great oddes betwixt a concionall rebuking by way of preaching , which may be and is alwayes performed by one , and a juridicall rebuking by a power jurididicall of the keyes , which is performed only by a church society . answ . if all this were granted , you the objection is not satisfied , nor his purpose gained thereby . for the cleering whereof it is good to consider the thing in question , and how this objection comes in , and whereto it tends , and then we may better descerne how the objection is removed by mr. rutherfords answer : the thing in question is , whether a synod have power of iurisidiction and excommunication . mr. rutherford his scope in that place is to prove the affirmative ; and therefore for a dozen or pages together , hee hath these words in the top of every lease , the power of a synod a power of jurisdiction : and his medium to prove this tenent is this ; because a synod hath power to rebuke . whereupon ensueth the objection , that paul might rebuke the athenians and yet might not excommunicate them ; and therefore enough a synod may rebuke , it followes not that they may excommunicate . this is the order of the dispute , as is plainly to bee seeme by p●●●sing the place . and now comes in the answer which mr. rutherford gives to the objection ; to wit , that there is a great odds betwixt a concionall rebuking and a juridicall , the one being performed by one , and the other by many ; which answer i conceive is not sufficient , because this difference may hee granted and many more may be added if hee please , and yet the thing in question not gained , nor the objection removed at all . for what though a concionall rebuking be performed by one , and a iuridicall by many ? yet still it remaineth cleare , that there may bee rebuking where there is no iurisdiction ; and therefore , though a synod may rebuke , it followes not that they may excommunicate , nor have power of iurisdiction . if our brother would have satisfied the objection , he should not have satisfyed himselfe with alledging the difference mentioned betweene a concionall rebuking , and a iuridicall or synodicall ; but should have proved that there cannot be any concionall rebuking at all , at least wise not any rebuking of athenians who are not subject to excommunication , and if this had been proved , the objection had been fully removed . but this he hath not proved at all , nor once attempted to prove it , but plainly yeelds the contrary ; and therefore for ought i see the objection remayneth in its strength , and so the strength of his argument removed thereby , who would prove the synod , power of iurisdiction from their power of rebuking . but let as heare what he answereth in the words ensuing . it cannot be denyed saith he , but the rebuking of men because they subverted soules , verse . is not a meere concionall rebuking which may be performed by one . first , it is a rebuking verse . second , it is a rebuking performed by many , by a whole synod , . . third , it is performed by a politicall society . answ , and what of all this ? may it not neverthelesse be denyed that this rebuking was any other then in a doctrinall way ? be it granted , that it was a rebuking , and a rebuking performed by many ; and if were granted by a politicall society too ; must it needs follow that therefore it was iuridicall , or in way of iurisdiction ? i see no necessity of such consequence . nay , master rutherford himselfe doth confesse ( as we heard afore ) in his page . that the specification of this rebuke must not be fetched from the efficient causes , because one apostle might himselfe alone have rebuked these obtruders of circumcision . if therefore it were granted that many persons , a whole synod , a politicall society , or what ever else he will call them , were the efficient causes of this rebuke , yet all this is too little to prove that the rebuke was iuridicall , unlesse the specification of it must be fetched from the efficient causes , which master rutherford himselfe disclaymes . moreover , i would put this case : suppose a pagan or a christian of another nation and kingdome , shall come into a church assembly , whether the assembly be a congregationall church , or a synod ; and in the assembly shall openly and scandalously misbehave himselfe in one kind or other , to the dishonour of god , and grieving of the godly , and the danger of corrupting others that shall behold such bad example . i would gladly know whether this assembly be it synod or other , may not lawfully rebuke this scandalous practice and behaviour , and if they may , whether it would follow therupon that they may also lawfully excommunicate the man , if his sin and impenitency shall deserve the same . if it be said they may , i would know : quo jure ? and who gave them such authority to excommunicate pagans , or men of another nation , being only there present at that time occasionally ? and if they may not so proceed against such a person , then the answer to master rutherfords alledgements in the case we have in hand , is ready and plaine : for as he alledgeth , first , here is a rebuking . second , a rebuking of many , even a whole synod . third , of a politicall society and body ; even so the same may be said in this case in all the particulars ; for first , here is a rebuking . second , rebuking of many . third , by a politicall society and body : and yet all this is too little to prove a power of iurisdiction and excommunication in the case proposed ; and therefore i see not how it can be sufficient to prove such a power in a synod , for which purpose master rutherford brings it . of necessity for ought that i see , one of these must be said , either that this assembly have no power to rebuke the man , but must suffer his sin to be upon him , though god be dishonoured , and others endangered thereby ; or else it must be said they have power to excommunicate him as well as to rebuke him ; ( neither of which i conceive can safely be said ) or if neither of these can be said , it must then follow that their may be power to rebuke , even in an assembly of many persons , a politicall society ; and yet the same assembly have no power at all to excommunicate the persons so rebuked , and so this learned brothers arguing is answered . likewise , i suppose it will not be denyed , but one congregation if need so require , may rebuke and reprove another congregation , though neither of them be superiour to other , but both of them equall and independant of each other in regard of subjection , mr. rutherf . confesseth , p. . that congregations and churches may admonish and rebuke each other , and sure it is , that scripture , cant. . . we have a little sister , what shall we do for her ? doth shew that churches ought to take care one for the good of another . and if they must take care and consult for one another , there is the like reason that they should reprove and admonish one another , as need shall require . now when one church doth so practise towards another , it cannot be denyed , but here are the same things which mr. rutherford speakes of , first , a rebuking second , a rebuking performed by many . third , a rebuking performed by a politicall society and body . but can any man inferre from hence , that the church thus rebuking another church hath power to excommunicate that other church ? i suppose none will affirme it . and if this may not be affirmed , i do not see how rebuking performed by many even by a whole synod , can be any sufficient ground to prove that the synod hath power to excommunicate . the apostles and elders ( saith our author ) are not considered here as meerely preachers and teachers in the act of teaching ; for why then should they not be formally a church assembly , if they be an assembly meeting for preaching the word ? pag. . . answ . when the text acts , doth mention sometimes the multitude , verse . sometimes the brethren , verse . sometimes the whole church , verse . besides the apostles and elders , we know no absurdity in it , if one should say , here was formally a church and a church assembly ; in which church-assembly the apostles and elders were teachers and preachers , though they alone were not the church . yet though wee thinke heere was a church , and a church-assembly ; wee do not thinke mr. rutherford reason doth prove them so to be . for paul and s●las were preachers of the word in the prison at philippi , act . and at mar●hill , and the market-place at athens , act. . and yet we thinke it hard to inferre thence , that these assemblies were formally churches . yea but saith our author , the exercise of the keyes of knowledge in the hearing of a multitude , is essentially an act of preaching of the word , page . answ this is very true indeed , an act of preaching the word it must needs bee , the word preaching being taken in its utmost latitude . but is not unavoidably and alwayes a church-act , or an act that infallibly proves the assembly , where such an act is performed , to be formally a church ? this is the thing that should have been cleered , or else the thing is not cleered ; but this our reverend author doth not cleere at all ; and the contrary is very plaine from sundry instances in the acts , where the apostles did exercise the key of knowledge in the hearing of multitudes in sundry places , where yet for all this there was not forthwith any church ; and therfore , whereas he saith , the apostles and elders are not considered in this assembly as preachers and teachers in the act of teaching , because then the assembly should have been formally a church , we rather thinke they that shall consider it will find that the apostles did , and other elders in these dayes may put forth the act of teaching and preaching in some assemblies ( suppose assemblies of turkes and indians ) and yet the assemblies not thereby proved to be churches . chap. vi. whether the power of synods be a power of iurisdiction ; and of the dependance of the synagogues upon the synedrion at jerusalem . next of all , in his page in a . th objection in this and the former page he saith thus , therefore was the synagogue of the jewes no compleat church , because all the ordinances of god cannot be performed in the synagogue : and therefore , were the jewes commanded only at ierusalem , and in no other place to keepe the passeover and to offer offerings and sacrifices which were ordinary worship : but there is not any worshiper sacred ordinance ( saith that worthy divine dr. ames ) of preaching , praying , sacraments , &c. prescribed , which is not to be observed in every congregation of the new testament , — and then he subjoyneth mr. tompsons name and mine ; and in his margent cites the answer , page , . and further saith in the objection , that others say because there was a representative worship of sacrificing of all the twelve tribes at ierusalem , therefore all the synagogues were dependant churches , and ierusalem the supreame and highest church . answ . to leave what is alledged a● objected by others , and to consider only of that which concernes our selves . because the synagogues in israel were dependant on the great synedrion at ierusalem , therefore some would inferre that congregations in these dayes must be dependant on the iurisdiction of synods . to this argument we are endeavouring to give answer in the place alledged by mr. rutherford , where we shew that the synagogues might be dependant and not compleat churches , because the sacred ordinances of god which were of ordinary use , could not be performed in them ; but congregations in these dayes compleat and intire as having liberty to enjoy the use of all the ordinances within themselves : for both which particulars we alledge the testimony and words of dr. ames . the summe is thus much : if the synagogues could not enjoy all the ordinances within themselves , and our congregations may , then though the synogogues were dependant on the synedrion at jerusalem , it will not follow that congregations in these dayes must be dependant on synods . this is the 〈◊〉 of that which is said in the answer : in the place which mr. rutherford alledges . now what answer doth he returne to this passage ? truly none at all that i can find . none will you say ? how can that be ? doth he not propound it in his . th objection , as that which he undertakes to answer ? i confesse he doth so , but neverthelesse all that he hath set down for answer is wholly taken up and spent in two other things , the objection which he proposeth as ours , being wholly left untouched . those two things are these ; the one an answer to another passage of ours in another place of the answer , the other an answer to the last part of his objection , which himselfe doth acknowledge to bee the saying of others , and not ours ; and therefore hee brings it in thus viz. others say , because there was a representative worship , &c. by those words , others say , plainly declaring that what he thus expresseth , proceedeth not from us , but from others . and so though he returne answer to this saying of others , and to another saying of ours which we have written elsewhore , yet for this of ours which he proposeth in this h●s objection , i find no answer thereto at all . and therefore i thinke the thing remaines as it was , unlesse wee shall take his meere proposing of it for a satisfying answer , which we see no reason to do . neverthelesse , though he turnes away from this passage of ours without returning any answer thereto , yet there is another which he applies himselfe more directly against , and therefore to this sixteenth objection hee begging his answer thus , surely the aforesaid reverend brethren of new-england have these words , but it seemeth to us the power ( of a synod ) is not properly a power and exercise of government and iurisdiction , but a power of doctrine , and so a synod is rather a teaching then a governing church : from whence ( saith he ) i inferre , that our brethren cannot deny a power of governing to a synod , but it is not so proper governing as excommunication and ordination performed in their congregations ; but say i , it is more properly governing as to make lawes and rules of governing is a more noble , emin●nt and higher act of governing ( as is evident in the king and his parliament ) then the execution of ●hese lawes and rules . answ . so then , th●se former words of ours proposed in the objection , are wholly forsaken and left , and instead of answering them , he fals as we set upon other words which we have written elsewhere , and applies himselfe to deale against those other . by which dealing the considerate reader may judge whether the former words being thus handsomly forsaken and left , do not still remaine in their strength : and whether it had not been as good never to have proposed them at all in his objection , as having proposed them to turne away directly and immediately from them unto other matters , without returning one word of answer to the former . the wise in heart may consider what this doth import . but sich he is pleased to acquit the former and to apply himselfe to the other , let us therefore leave the former in its strength and unshaken , and consider of what he saith in this other . wherein when he speakes of making lawes and rules of governing , either he me●nes this making lawes and rules properly so called , or else he meanes it onely of a ministeriall power to cleere up the lawes and rules of christ , and in his name to com●and obedience thereto . and it seemes by the instance which he gives of the king and his parliament , that he intends the former sence . and if so , then the answer is that this noble , eminent , and high act of governing as he cals it , doth not belong to any synods upon earth , but only to the lord iesus christ in heaven , the script●res abundantly witnessing , that he only is the lord and law giver to his church , l●● . . . isa . . . for the cleering of which point , much needs not to be said , considering that this learned brother himselfe doth elsewhere directly and in expresse termes co●fesse as much as we desire in this matter . for in one place speaking in one place of a power to prescribe rules and lawes , he doth not only distinguish them from lawes p●operly so called by the word directive , calling them directive lawes , but also for further explaining his mind , annexeth these words . they are not properly lawes which the church prescribeth : christ is the only law-giver : due right , page . and in the page following speaking of a societies or a synods power of making lawes , he addeth for explanation thus , i take not here lawes for lawes properly so called , but for ministeriall directories , having ecclesiasticall authority . so then the church or the synod hath no power at all to make lawes properly so called , for christ ●s the onely law giver : and if so , then the governing power of sy●ods which our brother would prove by this noble and eminent and high power of making lawes is not proved thereby at all , in as much as this noble and eminent power of making lawes doth not belong to any synods upon earth , but to christ only . and this may be an answer to what he saith or a synods power to make lawes , it lawes be taken in their proper sense . but if he intend not this sense and meaning in the place we are speaking of , but only the latter , viz that synods have power to cleere up the lawes and rules of christ , and to command obedience thereto , then i confesse the answer in the . th page thereof doth acknowledge such power to belong unto synods , but how this can prove their power of iurisdiction and government properly so called , which mr. rutherford would thence inferre , we for our parts do not yet perceive . for the power here described is but a meere doctrinall power , and we have given sundry instances in the answer , pag. . . to shew that there may be a power by way of doctrine to cleere up the rules and lawes of christ , and to command obedience thereto , where yet there is no power by way of iurisdiction and discipline to punish the breach of those rules ; which instance , this reverend brother doth not satisfie at all . and therefore though synods have power to cleere up the rules and lawes of christ , and to command obedience thereto ( which power we deny them not ) yet that which he from thence would inferre , that they have also a power of government and iurisdiction , doth not follow from thence at all , unlesse we shall say , that doctrine and discipline , doctrine and iurisdiction or government are the same . briefly thus : a power of mak●ng lawes properly so called is a noble and eminent kind of government , but this power doth not belong unto synods , but to christ . a power of cleering up christs lawes , and commanding in his name obedience thereunto doth belong unto synods , but this is no power of iurisdiction and government , but a ministeriall power of doctrine , and so still our tenent doth stand , that a synod if it may be called a church , is rather a teaching then a governing church . secondly , saith our author , our brethren incline to make a synod a teaching church . answ . we never yet absolutely yeelded that a synod might be called a church , 〈◊〉 on the contrary , wee have said , that unlesse it could be proved that in scripture the name of a church is given to a synod , we are not to be blamed though we give not a synod that name . answ . pag. . the most that we have yeelded in this point is this , that for the name we will not contend , and that if a synod may be called a church , then sith they have power by disputation to cleere up the rule , they are rather a teaching then a governing church . answer pag. . & . this is all we have said , and we desire our words may not be stretched beyond our intent and scope therein . but let us heare what our brother would hence inferre . i inferre , saith he , that synodicall teaching by giving out decrees , tying many churches , as our brethren of new-england and the forenamed authors teach , is an ordinance of christ , that can be performed in no single congregation on earth , for a doctrinall cannon of one congregation can lay any ecclesiasticall tye upon many churches , ergo by this reason our congregations shall be dependant as were the jewish synagogues . answ . when he saith the brethren of new-england and the authors of the answer do teach a synodicall teaching by giving out decrees tying many churches , and aledgeth for proofe in his margent , answ . . to . q. . . page , . and answer to mr. herle , chap. . pag. . with favour of so learned a man , wee must returne this answer , that neither of the palces alledged will make good his purpose , in as much as neither of them doth make any mention at all of the thing which he reports them to teach , viz. such synodicall teaching as gives out decrees tying many churches . let the places be viewed and the thing will be found as i say . and therefore how they can be said to teach that which they neither teach nor mention , doth surmount my ability to conceive . if the reader would know what it is that is taught in the places , it is no more but this , that in some cases it is requisite that churches should seeke for light and counsell and advice from other churches , as antioch , did send unto ierusalem in a question which they wanted ability to determine amongst themselves , and that there ought to be synods , and that we thinke that meeting act . might be such an one . the first of these is taught in the form●● of the places , and the other in the other . but for giving out synodicall decrees tying many churches , this same be it within the power of synods or otherwise , is 〈◊〉 taught at all in either of the places , except wee shall say ( which we thinke were unreasonable ) that there can be no synods , nor consulting of other churches for light and counsell and advice , but there must be in those other churches so consulted withall , a power to give out binding decrees , yea decrees that shall bind or tye many churches . we thinke this latter doth no wayes necessarily follow upon the former ; and therefore though the places alledged do speake to the former , yet the latter which this author reports them to teach , they do not teach at all . secondly , i answer further , that if such a doctrine were indeed taught in the places by him alledged or any other , yet the inference which he would thence bring in , that then our congregations shall be dependant as were the iewish synagogues , th●s same doth not follow at all : and the reason is , because the synagogues were dependant on the supreame synedrion not only for light and counsell , no nor only for doctrinall cannons or decrees , but also for iurisdiction and discipline , that synodrion being their supreame court , to whose sentence they were all bound under paine of death to submit , as is cleere , deut. . , . and therefore if it were granted ( which yet we do not see proved ) that synods may give out decrees and doctrinall cannons , that shall tye many churches , it doth not follow that our congregations shall therefore be dependant as were the iewish synagogues , except it were also proved that they must depend upon synods in point of iurisdiction and discipline , as well as in point of doctrine , yea and so depend as that the sentence of those synods must be obeyed under paine of death . sure the synagogues and every member of them were in this sort dependant upon the supreame synedrion : but we hope 〈◊〉 reverend brother will not say that congregations must in this sort be dependant upon synods . at the least wise this we hope he will not deny , that every member of a church is bound to depend upon the pastor of that church in point of doctrine ; and yet it will not follow that he must depend upon one pastor alone in point of iurisdiction and d●scipline . and the reason is , because doctrine may be dispenced by one pastor alone , but discipline must be dispenced by a church , which one pastor alone cannot be . and therefore if congregations were to be dependant upon synods in point of doctrine , it would not follow that they must bee dependant in point of iurisdiction and discipline . thirdly , saith he , it is a begging of the question to make ierusalem the supreame church and the synagogues dependant churches ; because it it was lawfull only at ierusalem to sacrafice ; for i hold that ierusalem was a dependant church no lesse then the smallest synagogues in all their trybes . and so he proceedeth largely , to shew that sacrificing at ierusalem did not make ierusalem supreame . answ . it this were even so as is pleaded , yet that which we have said of the compleatnesse of the synagogues and of their dependancie is not at all removed thereby : and the reason is , because we do not make the synagogues dependant nor ierusalem supreame , meerely upon this ground , because ierusalem alone was the place of sacrificing , but this is the ground upon which chiefly we go , that at ierusalem was the synedrion upon whom all israell must depend for judgement , and from whose sentence there was no appeale , which ground wee still thinke doth prove both the incomplearnesse of the synagogues , and the supremacie of the synedrion , and the contrary to this must be cleered if our tenent in this matter be removed . true it is , we thinke it some argument of the synagogues incompleatnesse and imperfection that they were not permitted to enjoy all the ordinances which were of ordinary use : but the supremacie of ierusalem we do not place in this only , that there was the place for sacrifice but in this withall that the supreame iudicatory was there , upon which all israell must depend , and from the which there must be no appeale . and yet this supremacie we do not place in ierusalem considered a part from the synedrion , but in the synedrion it selfe . and therefore , whereas he saith , pag. . that we might as well conclude that all the cities and incorporations of england are dependant upon london , inasmuch as the parliament useth there to sit , i conceive the comparison doth not sute , because as we do not place the supremacie in london or in westminster , considered apart from the parliament , but in the parliament which useth there to sit , so we place not the supremacie amongst the iewes in ierusalem considered apart from the synedrion , but in the synedrion it selfe , which was there seated . but because our reverend brother in the latter end of this . th objection bringeth in this particular of ierusalems supremacie by reason of the sacrifices , with others say , therefore i conceive he intends not us therein , but some body else , and therefore i will proceed to the next wherein our selves are concerned . chap. vii . whether the lawfulnesse or necessity of appeales doe prove a superiority of iurisdiction in synods over congregations , and of sundry sayings of our author which seeme to interfere . in his page . he propounds a . th objection to this effect , if the government of consociated churches be warranted by the light of nature , then this light of nature being common to us in civill as in ecclesiasticall causes , it will follow that every city governed with rulers within it selfe ▪ must be subordinate to a classe of many cities , and that classe to a nationall meeting of all the cities : and the nationall government to be a catholike or oecumenicke civill court — . and because by the same light of nature there must bee some finall and supreame iudgement of controversies , least appeales should be spun out in infinitum , it must be proved that this supremacie lyeth not in a congregation . and in the margent he citeth mr. tompson and my selfe in page and page , of the answer , as authors of this last bassis in the o●ectjection . answ . it is true that in one of those pages alledged we speake to the like purpose as here is reported . for we there suppose it to be cleere by the light of nature , that there must be some finall and supreame judgement of causes , and that unlesse it be determined where that supremacie doth lye , ( which we account the very thing in question ) we say the usefulnesse and necessity of appeales may be granted , and yet we shall be still at uncertainty about the thing in question , and as much to seeke as before , because that there ought to be appeales til you come to the highest is one thing , and that a synod and not a congregation is the highest is another . to this purpose we have written in one of those pages , the summe whereof is this much ; that though the usefulnesse of appeales till you come to the highest be granted , yet the supremacie of synods over congregations in matter of iudicature is not concluded thereby . now what doth our reverend brother returne in his answer ? doth he prove the contrary to what is here affirmed by us ? doth he cleere it sufficiently , that if it bee once granted that there must be appeales till you come to the highest , then the supremacie of synods over congregations must inevitably follow ? i conceive the necessity of this consequence had need to be cleered , if that which we have said be sufficiently answered . but doth our brother cleere this ? or doth he so much as once attempt the cleering thereof ? surely to speake freely what i find , i find nothing that looketh that way , and therfore cannot but wonder why our opinion should be alledged in this objection , and so his reader be led into expectation of some sufficient answer thereto , and then the answer which he returnes to be taken up in other matters , our opinion proposed in the objection , being wholly in his answer left untouched . if that saying of ours be not sound , why doth he not returne some answer ? if it be sound and good , why doth he make an objection of it , and so breed an apprehension in weake readers of its unsoundnesse , and put them in hope of a confutation , when no such thing is performed ? i leave it to the wise in heart to consider what this doth argue . neverthelesse , let us consider of what he doth returne for answer , page . first he saith , appeales being warranted by the counsell which iethro gave to moses — cannot but be naturall ? answ . suppose this be so , what can there be concluded hence , that makes against us ? cannot appeales be naturall , but the supremacie of synods over congregations must needs follow ? if there must be an highest , must it needs be yeelded that the synod and not the congregation is that highest ? i conceive this needs not to be yeelded at all , and therefore though appeales be naturall , i see not what is gained thereby . againe , he saith , god hath appointed that the supremacie should lye within the bounds of every free monarchy or state , so that there can be no appeale to any oecumenicall or catholike civill church , for that is against the independant power that god hath given to states . answ . let this be granted also , and are we not still where we were before ? is there in this any thing at all that doth make for the removall of our opinion , as himselfe hath see it down in his objection ? we may truly say we see it not . no , nor in that which doth follow , viz. but in the church it is farre otherwise , for god hath appoynted no vissible monarchy in his church , nor no such independency of policie within a congregation , classicall provinciall or nationall church . answ . for that which is said of a visible monarchy in the church , i confesse it is true , god hath appointed none such . but for the rest , of these words , sith they containe an expresse denyall of the supremacie of all ecclesiasticall iudicatures , except it be the generall councell , i would gladly know how our tenent afore expressed is disproved , or how the necessity of that consequence afore mentioned is at all cleered hereby . if there be no independencie of policie in congregations , nor yet in any synods exc●pt it be the oecumenicall , doth this prove that the supremacie doth lye in synods and not in the congregation ? nothing lesse : for how can our brother prove that it lyes in the one and not in the other , by saying as here he doth , that indeed it lyes in neither ? or how is that consequence made good , that if there must be appeales till we come to the highest , then the synod is the highest ? how is this i say made good by affirming , that neither the congregation nor the synod is the highest ? for my part i must confesse it passeth my understanding to conceive , how the denying of a thing should be the proving and cleering thereof . and yet except this be admitted , i know not how our apprehension in the matter we have in hand is at all disproved . for whereas we say , appeales may be granted and yet the supremacie of synods over congregations will not follow , mr. rutherford for the disproving of what wee apprehend herein , doth bring nothing in the place wee have in hand but only this , that the supremacie doth neither lye in the congregation nor in the synod . which is no disproving of us all , except as i said , that the denying of a thing may suffice for the confirming and cleering thereof . for i conceive if we be disproved the supremacie of synods must be proved and cleered , which here our brother doth not , but on the contrary denies the same . furthermore , if there be no independency of policie within a congregation , a classicall , provinciall or nationall church , as here our brother affirmeth , then what shall become of that which he tels us elsewhere , viz. page . that that remedie of our saviour , tell the church , is not needfull in any church above a nationall ? for sure if there be no independencie of policie in any of the lesser churches , nor yet in the nationall church , one would thinke that of our saviour should be needfull in some church above the nationall . or if it be nor needfull in any church above nationall , then one would thinke there should be some indepencie of policie in the nationall church , or in some of the former . for my part i know not how this difficulty will be expedited , i meane how both these sayings of our brother can stand good , except we shall say that which i suppose he will not say , viz. that independencie of policie is no where . and yet i cannot see but this must be said , if both the other sayings stand good ? for if independencie of policie be neither in the nationall church nor in any church above it , nor in any church below it , i know not where we shall have it . againe , if there be no independencie of policie in any of the churches afore named , what shall we say to that passage where our brother doth verily professe , that he cannot see what power of jurisdiction to censure scandals can be in a generall councell , affirming further , that there might be some meerly doctrinall power if such a councell could be had , and that is all , pag . for if there be no independencie of policie in any church below a generall councell , one would thinke there should be in the generall councill some power of iurisdiction to censure scandals , yea and an independant power too ▪ or if there be not such power in the generall councill , nor yet in the nationall church , nor in any church below the nationall , we must then say there is no independant power of iurisdiction to censure scandals in any church upon earth . which latter if it be not owned , as i conceive our brother will no● , i know not how the other two can both stand . though appeales be warranted both in church and state by the light of nature , yet appeales to exotique and forraigne judicatures is not warranted by any such light , but rather the contrary . answ . let this be granted also , and are we ever a whit neerer to the point , then before ? is this good arguing , appeales to exotique indicatures are not warrantable , ergo a synod and not the congregation is the supreame iudicature ? is this consequence strong and cleere ? if it be not , how is our tenent removed ? if our brother intend it not for a removall thereof , why is it brought in for answer to an objection proposed by himselfe as ours ? further , let this sentence be compared with the former immediately preceding , and more difficulties still arise . for in this he tels us we see , that appeales to forraigne judicatures are not warrantable ; and in the other he tels us as wee heard afore , that there is no independencie of policie within a congregation , a classicall , provinciall , or nationall church . now to find how these things do agree , i am at a losse , for if there bee no independencie of policie in the congregation , nor the other churches mentioned , i should have thought , it might have been lawfull to have appealed from them to others . for why may there not bee appeales from them in whom no independen●ie of policie is seated ? yet now we are restrained from such appeales , for that all other iudicatures are accounted forraigne and exotique . so that of two sentences the one immediately following upon the other , the former tels us there is no independencie of policie in any of the churches mentioned , which are domesticque and neere , and the other tels us that other churches are so exotique and forraigne , that appeales to them are unwarrantable : and what to say for the reconciling of these things , i must confesse i find not . i grant it is true , appeales to exotique and forraigne iudicatures are not warrantable . but why are we not certified what iudicatures are to be accounted exotique and forraigne ? for here i conceive lyes the pinch of the question ; and unlesse this be determined , the thing in question is still left at uncertainty . for as in civill states there are many cities and townes which have independent power within themselves , as geneva , strasburgh , zuricke , basill , and many others , and appeales from any of these , though to the city or town next adjoyning , would be to a iudicature exotique or forraigne , so some are apt to conceive the like of congregationall churches . and therefore it had need to be cleered that appeales from such churches is not to exotique and forraigne iudicatures ; for if this be not cleered , the unlawfulnesse of appeales to forraigne and exotique powers may be granted , and the question will remaine uncleered . church appeales though warranted by the light of nature , yet it is supposed they be rationall , and grounded on good reason , as that either the matter belong not to the congregation , or then it bee certain or morally presumed the congregation will be partiall or unjust , or the businesse bee difficill and intricate ; and if appeales be groundlesse and unjust , neither christ nor natures light doth warrant them . yea in such case the supremacie from which no man can lawfully appeale , lyeth sometime in the congregation sometime in the classicall presbytery , so as it is unlawfull to appeale for illud tantum possumus quod jure possumus . answ . the short summe is thus much , that appeales are then lawfull when there is just ground and reason for them , otherwise they are unlawfull . now first of all how doth this prove ( for we would still keep to the point ) the necessity of that consequence whereof we speak afore , viz. that if appeales be lawfull , then there is a supremacie of syno●s over congregations . i conceive it is not proved hereby all ; but contrarily appeales may be granted lawfull , when there is just reason and ground for them , and yet the supremacie of synods over congregations is still uncle●red . nextly , it still remaines a question , who must be judge of the reasonablenesse of the appeale and of those cases that are put to shew when they are reasonable , viz. that the matter belongs not to the congregation and the rest that are named : and unlesse it be cleered to whom it belongs to judge these things , we are still left at uncertainty , in the maine matter , viz. in whom the supremacie doth lye , from whom we may not appeale . for to say as our reverend author doth , that in some case the supremacie from which no man can lawfully appeale , lyeth in the congregation , and sometimes it doth not : appeales when they are grounded upon good reason are warrantable , else they are not : when the matter belongs not to the congregation or the congregation will be partiall and unjust , or when the businesse is diffic●ll and intricate , then we may appeale from the congregation , else we may not , these things i say doe not cleere the matter at all , because still the question remaines who must be judge of these things , whether the party appealing , or the congregation from whom , or the synod to whom the appeale is made : and unlesse this be determined , the things mentioned alledged by our brother do afford us small help in the matter for the cleering of it . and therefore , what we said in the answer doth still for ought i see remaine sound , viz. that there must be some finall and supreame judgement that controversies may not by appeales after appeales be spun out in infinitum , and to determine where that supremacie doth lye , is the maine question , which unlesse it be determined , the usefulnesse of appeales may be granted , and yet we shall be still at uncertainty about the thing in question and as much to seeke as before , because that there ought to be appeales till you come to the highest is one thing , and that a synod and n●t the congregation is the highest is another . now whether our brother in that which we have hitherto heard have sufficiently cleered it unto us , that we may know where this supremacie doth lye , i leave it to the iudicious to consider . chap. viii . whether antioch , act. . had right to have ended the controversie amongst themselves , if they had been able ; and whether their sending to jerusalem for helpe , or their knowledge that other churches were troubled with the like evill , or the party among themselves who were against the truth , doe prove the contrary . and of supremacy of power in congregations . bvt though our author doe not cleere it to us where the supremacie doth lye yet in this pag , and . he useth an argument from the practise of the church of antioch , act. . and our own doctrine concerning the same to prove that it doth not lye in the congregation , which argument we are willing to consider . his words are those . that supremacie of power should bee in a congregation without any power of appealing , i thinke our brethren cannot teach . for when the church of antioch cannot judge a matter concerning the necessity of keeping moses law , they by natures direction , act. . . decree to send paul and barnabas and others to jerusalem , to the apostles and elders , as to an higher judicature , that there truth may be determined : and then he addeth that mr. tompson and my selfe do teach that the church of antioch had jus , power to judge and determine the controversie , but because of the difficulty , had not light to judge thereof ( alledging for this in the margent the answer , chap. . page . ) ergo saith he , they must acknowledge appeales by natures light warrantable , as well as wee . answ . that appeales are warrantable , and warrantable by natures light till we come to the supreame judicatorie , this we deny not , but have formerly yeelded no lesse . but for that our brother here aymes at , viz. appeales from a congregationall church ( as not being supreame ) to another iudicatory , this we conceive is not proved by the example of the church of antioch , nor by any thing that we have written concerning the same and the reason it because antioch had right and authority to have ended the matter amongst themselves if ability had served thereto : and their sending to ierusalem for helpe may argue want of agreement , or imperfection of light , but argues no want of authority or right within themselves . for it is plain verse , that antioch did endeavour to have ended the matter amongst themselves , and had much disputation about it for that end , afore there was any speech of sending to ierusalem . now this endeavour doth argue their right ; for otherwise it had been sinfull , as being a presuming to do that which did not belong to them . this reason we have rendered afore in the place which our author alledgeth , and he doth not at all remove it ; and therefore we are still of the same mind as before , that antioch was not dependant upon the iurisdiction of other churches , but had independant power within themselves , as many may have who yet need the help of light from others , for their direction in using their power . great kings and monarchs have received light from their councellours without any impeac●ment of their independant power , which they have in themselves , and without any ascribing of that power to those their counsellours . as we said in the place alledged , antioch may send to ierusalem for help , and yet this sending neither prove right of iurisdiction in them who are sent unto , nor want of iurisdiction in them who do send . and therefore whereas our brother saith , antioch because of the difficulty of the controversie , had not light to judge thereof , ergo we must acknowledge appeales to be warrantable , we would rather argue thus , antioch wanted light , ergo counsell and light is to be sought elsewhere ; and thus we conceive the inference will hold : but to say , ergo there must be appeales from the congregation to others in matter of iurisdiction , this we conceive will not follow at all . no more then it will follow , kings or other supreame civill rulers must seek light and direction from their counsellours , ergo there lyes an appeale from them to those counsellours , which consequence none will maintain nor affirme . if the scriptures had said that antioch did never attempt to ●nd that controversie , as knowing that the ending thereof belonged not to them but to others : or if it had said , that the censuring of these obtruders of circumcision had been performed by them of jerusalem , and not by them of antioch as not belonging to antioch but to them of jerusalem , then our brother might have had some ground from antioch to prove the necessity or warrantablenesse of appeales from congregationall churches to other iudicatories : but such no such thing is said , we see not how this example can be any ground for the establishing of such appeales , or the taking away from congregationall churches their power of iurisdiction within themselves . especially , wee see not how this our brother can alledge the same for such a purpose , considering what himselfe hath written elsewhere in this learned treatise of his wherein he examines that answer of ours . two passages in his treatise i propound to consideration , which seeme to me to make for that independant or supreame power in congregations , which here he is disputing against , the one is that which we touched before in his page . where he saith that synods in case of neglect of presbyteriall churches are to command the particular churches whom it concerneth , to do their dutie , as in other particulars there named , so in excommunication of offenders ; and further that the synod , act. . is to remit the censure of excommunication to the presbytery of antioch and ierusalem , in case of the obstina●ie of these obtruders of circumcision . which i conceive is very truly spoken , and thereupon it followes that there was a supremacie of iurisdiction in that church of antioch , and no necessity of appealing from them to the iurisdiction of others . for ●ith the synods are only to command the churches to do their duty , and to remit the censure of offenders to the churches themselves to whom the offenders belong , it plainly appeareth thereby where the supremacie of iurisdiction doth lye . the other place is in his page . where we have these words , viz. the power of jurisdiction ordinary intensive and quo ad essentiam ecclesiae ministerialis , according to the intire essence of a ministeriall church , is as perfect and compleat in one single congregation as in a provinciall , as in a nationall . yea as in the catholike visible body whereof christ is the head . now if there be such perfect & compleat power of iurisdiction in a single congregation , i know not how there can be such necessity of appeales from them to the iurisdiction of others as he is pleading for , nor how that supreame and independant power in congregations can be denyed , which here he disputeth against . for let this compleat and perfect power of iurisdiction be acknowledged as due to such churches , and appeales from them to other iurisdictions will be of small necessity or use . i know indeed this reverend author sayeth in the page last mentioned , and within a few lines of the words which i have here alledged , that a congregation is so a part of the presbytery that it hath not a whole intire compleat intensive power over its own members to excommunicate them — . and therefore the consociated churches must have a power over the members of a congregation . which words i confesse seeme not well to agree with the former , because in the one intire compleat intensive power is denyed to a congregation , and in the other the power of iurisdiction , ordinary intensive , is said to be as compleat and perfect in the congregation as in the great churches . but it is not the latter words but the former which i do stand upon ; and by them ( as i conceive ) the supremacie of congregations is established , and the necessity of appeales from them to other iurisdictions is cleerely takes away . for if the power of iurisdiction be as intire perfect and compleat in the congregation as in the greater churches , as our brother expresly affirmes it to be , i know not the reason why there must be appeales from the iurisdiction of the congregation unto the iurisdiction of those other churches . if the power spoken of were more imperfect and incompleat in the congregation , then it is in the other churches , then there might be more reason or ●ayrer pretence for those appeales : but sith our author confesseth it is no more intire compleat and perfect in these then in the congregation , but as compleat and perfect in the congregation as it is in the other , i am yet to seeke of a sufficient ground for the necessity of appeales from the iurisdiction in a congregation . for is it reasonable to appeale from one iudicatory to another , and yet the power of iurisdiction be as intire compleat and perfect in the former from which the appeale is made , as in the latter to which the cause is brought by such appeale ? it seemes by such appeales we are not like to be much helper , nor much to mend the matter above what it was before , and therefore the usefulnesse and necessity thereof is still uncl●●●● . i thinke the brethren erre in this to teach that antioch had power to determine the controversie , act. . when the churches of syria and cicilia , to their knowledge were troubled with the like question as verse . may cleere , — i doubt much if they had power to determine a question that so much concerned all the churches . answ . it is not cleere from verse . nor from any part of the chapter as farre as i can find , that antioch did know that other churches were troubled with this question ; and if they had known it , i see nothing therein but they might notwithstanding lawfully end the matter so farre as concerned themselves . for when this question was started amongst them by such as came from judea and taught this corrupt doctrine at antioch , the text is very cleere verse , that they had much disputation amongst themselves to have ended the matter , afore there was any speech of sending to ierusalem : which disputation is an argument that they had right to have ended it , if ability had no● been wanting . and as for our brothers reason for the contrary taken from their knowledge that the other churches of syria and cicilia were troubled with the like question , there is not one word in the verse alledged to shew that antioch had knowledge of any such matter , nor is syria and cicilia once mentioned therein : and though they be mentioned verse . yet neither doth this verse declare that antioch had any knowledge that this question had ever troubled those other churches . say it be true that indeed they had been troubled therewith , and that the epistle from the synod doth intimate no lesse , this may prove that when the epistle came to be read at antioch , then antioch by this meanes might come to the knowledge thereof ; but all this doth not prove that antioch knew so much afore . and therefore they might endeavour to end the matter amongst themselves , as not knowing for any thing our author hath yet brought to the contrary , that any other churches besides themselves were troubled therewith . but suppose they had known so much , i see nothing in this to hinder but antioch might lawfully cleere up the truth in the question , and censure such of their church as should obstinately hold and teach that false doctrine , notwithstanding their knowledge that others had been troubled with the like doctrine and teachers . suppose a christian family be troubled with lying children , or servants , or such as are disobedient and undutifull in one kind or in another ; suppose they also knew that their neighbour families are troubled with the like , shall this knowledge of theirs hinder the parents or masters in such a family from censuring or correcting these that are under their government , according to their demerits ? if not , why shall antioch be hindered from censuring offending members of their church , only upon this ground because to their knowledge other churches are troubled with the like offenders ? a city or corporation is troubled with drunkards , with theeves , or other vicious and lewd persons , and knoweth that other cities or corporations are troubled with the like : a nationall church , as scotland for example , is troubled with obtruders of ceremonies , service booke , episcopacie or other corruptions , and knoweth that england or other churches are troubled with the like , shall scotland now be hindered from removing these corruptions , and the obtruders of them from amongst themselves , only upon this ground , because england to their knowledge is troubled with the like ? or shall the corporation ●ee hindered from punishing theeves and such other malefactors , only for this reason , because to their knowledge other corporations are troubled with the like lewd persons ? i suppose it is easie to see the insufficiency and invalidity of such consequences ? and therefore if antioch did know that other churches were troubled with the like offenders , as themselves were troubled withall , this needs not to hinder but they may determine questions that arise amongst themselves , and may censure such of their members as shall trouble the church or brethren therewith , and obstinately persist in so doing . this being considered withall , that in thus doing they do not go beyond their line , nor meddle with matters any farther but as they are within their compasse . for when divers churches are troubled with the like corruptions in doctrine or practise , and some one of those churches by using the key of doctrine or discipline or both , doth endeavour the removall of these corruptions , they do not hereby attempt and endeavour to remove them out of other churches ( which might be an appearance of stretching their line beyond their compasse ) but out of their own church , and only so farre as concernes themselves , and in so doing no man can justly say they meddle further then their power doth reach . but he gives another reason why antioch had not right to determine the question , and this is taken from the strong party that was in antioch against the truth , which was such as that they opposed paul and barnabas : concerning which he saith , that when the greatest part of a church as antioch is against the truth , as is cleere , act. . . he beleeveth in that they loose their jus , their right to determine eatenus in so farre ; for christ hath given no ecclesiasticall right and power to determine against the truth , but onely for truth ; and therefore in this , appeales must be necessary . answ . how is it cleere that the greatst part of the church at antioch was against the truth ? the text doth not say so much , but only this , that certain men which came from iudea , taught the brethren and said except ye be circumcised ye cannot be saved , and that paul and barnabas had no small dissension and disputation with them about the matter , and that in the issue they determined that paul and barnabas and certaine others should go up to ierusalem about the question : thus much the scripture witnesseth , act. . , . but whether they that held that corrupt doctrine at antioch were the major or the minor part of the church , the text doth not expresse , except we shall say that where a false doctrine is taught by some , and greatly opposed and disputed against by others , there it must needs bee that the greatest part are tainted with that false doctrine , which wee thinke is no good consequence . and therefore whereas our author saith , the greatest part of this church was against the truth , and that so much is cleere from verse . i answer , first that i do not perceive this cleerenesse , neither from verse , nor from any other place of the chapter . nextly , suppose this were cleere , this may argue that they wanted ability and light to end the matter , but must it needs argue that they wanted right though they had been able ? or shall we say that they who want ability to doe things as they should be done , do therefore want right to ●●al● in them at all ? i conceive it will not follow , and the reason is because this right in churches is naturall , or connaturall to every church , and this want of ability is only accidentall , and therefore this latter cannot totally hinder the former . that light of government is naturall or connaturall to every church , our brother own words do testifie page . where he saith this , viz. supposing that christ have a visible church it is morall that she have power of government also , in so farre as she is a church ; yea , power of government upon this supposition is naturall or rather connaturall . and in page , he saith as was alledged before , that the power of iurisdiction ordinary intensive — . is as perfect and compleat in one single congregation as in a provinciall , or in a nationall ; yea , as in the catholike visible body whereof christ is the head . and in page . he saith , that to a congregation christ hath given by an immediate flux from himselfe a politicall church power intrinsci●ally in it , derived from none but immediately from iesus christ : and the like he saith of a presbyteriall church . now whether antioch was a congregationall church as we hold , or a presbyteriall as is holden by this our brother , yet it is cleere by those words of his here alledged , that being essentially a church ; it had a politicall church power intrinscically within it selfe , yet a perfect and compleat power of iurisdiction , yea and such a power as was naturall or connaturall unto her , as she was a church . but now the light of knowledge whereby they should be enabled well to use this power , did not adde any power unto them which they had not before , not did the want of it , being but accidentall , deprive them of that power , which was intrinscicall , essentiall and connaturall unto them as they were a church of christ . onely this want did hinder their ability to expresse their power well , but their right as being a thing connaturall did still remaine . our brother hath a saying or two about the civill power , which by proportion may well illustrate this that i am speaking o●●bo it the church-power . in one place he saith thus , there is a two-fold power in a king , one in a king as a king , and this is a like in all , and ordinary regall , coactive : whether the king be an heathen , a turke , or a sound believing christian : there is another power in a king as such a king , either as a propheticall king as david and solomon or as a christian believing king. and of this latter he saith , that it is not a new regall power , but potestas execuliba , a power or gracious ability to execute the kingly power , which he had before as a king ; page . &c. . ●ow why may it not be said in like sort , there is in a church two-fold power , one in a church as it is a church , and this is a like in all true churches of christ , whether the church in this or that particular question have light to discerne , and hold the truth , or otherwise : another in a church , as it is sound believing church , holding the truth in such or such question ; and this is but only a gracious ability to exercise the power which they had before , not adding to them any new power at all ? againe , in his page . he hath these words . though the king were not a christian magistrate , yet hath he a kingly power to command men as christians , and it is by accident that he cannot in that state command christian duties , and service to christ ; because he will not , and cannot command those dutyes remaining ignorant of christ ; even as a king ignorant of necessary civill dutyes cannot command them , not because he wanteth kingly power to command these civill things , for undeniably he is a iudge in civill things , but because he hath not knowledge of them . and may we not say in like sort , though a church want the knowledge of the truth , in some particular question , yet they have a church power to determine such questions , & to command obedience therein , and it is by accident they cannot in that state determine rightly , because they will not , being ignorant of the truth therein , not because they want church-power to determine such matters , but because they have not the knowledge of them . againe a little after in the same p. he tels us , that christianity addeth no new fatherly power to a father over his children , nor giveth a new husband right to the husband , once an heathen over his wife ; for an heathen father is as essentially a father over his children as a christian father , and an heathen husband an heathen master &c. are all as essentially husband , masters , &c. as are the christian husbands , masters , &c. and may we not as well say , soundnesse of knowledge in such or such a particular question addeth no new church power to a christian church over their own members , nor giveth a new church right over them which they had not before ; for a church that wanteth such knowledge is as essentially a church , invested with church power over her members as is another church ? for ought i perceive the cases are alike ; and if soundnesse of knowledge do not give to a church their church-right in this or that question , how can want of that knowledge deprive them of that right ? sure one would thinke the whole substance of christianity might do as much for the adding of kingly right , fatherly right , husband right , &c. as soundnesse of knowledge in some one particular question , for the adding of church right ; & that the want of all christianity should be as available for taking away the kingly right , the fatherly right , &c. as the want of knowledge in one particular point for the taking away of church-right ; and sith we have our brothers own testimony cleer and full for the one , it seems to me the cases are so parallel and proportionable , that the other is unavoidable : i meane thus , sith in the one case the whole substance of christianity doth not give power , nor the want thereof take away the same by our brothers own teaching , i know not how in the other case soundnesse of knowledge in one particular question should give power or right , & want of such knowledge take away the same . and so for antioch in particular , if it were as our brother supposeth that the greater part of them did hold against the truth in that question about circumcision , i see not how this could deprive them of their church right which they had before . as for our brothers reason that christ hath given no ecclesiasticall right and power to determine against the truth , but onely for the truth , this saying i confesse is very true , but doth not suffice for the purpose for which hee brings it , viz. to prove that antioch being ignorant of the truth in that question about circumcision , or holding against the truth therein did thereby lose their church right to determine . for if this reason be good , then a man may conclude against that power in heathen kings , parents , and husbands , to governe their subjects , children and wives ; which our brother , as we heard afore , hath granted and taught : for suppose that antioch were ignorant of the truth in that particular is it not cleere that the kings , parents , and husbands mentioned are ignorant of the truth in many more matters ? and it antioch do hereupon loose their right , because christ hath given no power to determine against the truth but for the truth , how will it be avoided but by the same reason , ●he kings and the others mentioned must likewise lose their right to governe their own subjects and families ? for the lord gives no right , i hope , to pagans against the truth , no more then he doth unto churches . and therfore if the reason be valid and strong in the one case , and for the purpose , for which our brother brings it , it seemes to be as strong in the other case also , which shall be contrary to what our brother himselfe doth teach . in a word ▪ churches and antioch in particular have right to determine questions , and they ought to determine only according to the truth : they have formally a right to determine , and when their determinations are according to truth , then they will ●ind vi mat●●i● which else they will not . they have right to determine in fore humano , and if their determinations be for matter agreeable to truth , they will be ratifyed in foro div●●o , but not else . now our brothers arguing doth seeme to confound these two ; and because of the latter which is freely granted , he would conclude against the former , which we thinke is not good reasoning ; but on the contrary do still thinke , that though churches ought to give out no determinations but such as are agreeable to truth , and that otherwise their determinations , in respect of the matter of them will not bind before god , yet for all this they may have right formally and in foro humano to judge , and to determine of such things . moreover , if this were granted for true , that antioch when they are against the truth do lose their right to determine controversies , yet we are not hereby much neerer to an issue , unlesse it be determined withall who must be judge whether they be against the truth or no , and the reason is because if they be not against the truth but for it , then i hope , it will be granted that they doo not lose their right at all . the question therefore still remaines , who hath this ministeriall power to iudge whether this or that church , antioch or any other be against the truth or for it ; and unlesse this be cleered we are but where we were before . but to draw towards an end of this passage about the church of antioch : whether they had right to determine controversies when ability failed , or whether they did when lose that right , i will here transcribe a few words of our brother as i find them in his second , . page . wherein he either cleerely yeeldeth the cause , and saith the same that we do or i am much mistaken . the words are these , there is a difference between ability to judge , and right or power to judge . a presbyteriall church , ( and he disputeth in six pages together to prove antioch such a one , page . . &c. sequ . ) may have right , jus , and ecclesiastic●ll law to judge of a point , to the judging whereof they want ability : therefore de facto , it belongeth to an higher synod where more learned men are , though de jure the presbytery may judge it . these words i wish to be well considered . for whereas in the place we have been speaking of , he saith antioch , the greater part of them being against the truth , did lose their jus , their right to determine , for which as wee have heard , he gives this reason , because christ hath given no right and power to determine against the truth but for it , yet now wee see he grants distinction between ability and right , and saith , a presbyteriall church may still retaine this latter of their right , even then , when they want the other of ability . which two sayings whether they do perfectly agree , and whether in the latter of them he do not plainly come up to us , against whom he hath been disputing in the former , i leaue it to the wise in heart , and especially to himselfe to consider . for , for my part i must confesse that these two sayings , a presbyteriall church as antioch may have right , jus to judge a point , to the judging whereof they may want ability ; and , antioch a presbyteriall church wanting ability did thereby lose their right , or jus to determine the point , these two i say , are such sayings as are not easie for me to reconcile . lastly , if it be said our brother doth not deny unto antioch , or a church in error all power simply to determine , but only to determine tali mode , that is , to determine against the truth ; for his words are , they lose their jus their right eatenus , in so far . i answer , he hath such a word indeed , as eatenus , in so farre : but if any shall say he meant no more in this dispute , but only that such a church hath no right to determine against the truth , i conceive that he that shall so say , shall therein impute some fault unto our brother , even the fault of wresting mr. tompsons tenent and mine , and suggesting against us unto his reader , as if we had held such a thing as we never wrote nor thought . for it is plain , that our brother in his pag. . is disputing against us ; for he saith , that we teach the church of antioch had jus , power to judge and determine the controversie , but because of the difficulty had not light to judge thereof , and sets down master tompsons name and mine as the men that so teach , in answer , page . and a few lines after he saith , i thinke the brethren erre in this , to teach , that antioch had power to determine the controversie , act. . and then hee gives two reasons for the contrary . so that it is manifest that he intends this dispute against us . now what have we said in this matter ? have we delivered any such thing , that antioch had right to determine against the truth ? let the answer be viewed in the place which he alledgeth , viz. page . and i am sure no such grosse tenent will be there found , no nor any where else in our writing . that which we have said , is this , that antioch had right to have determined the matter if ability had served thereto : but for right to determine against the truth , we never spake one word that soundeth that way . our brother therefore intending this dispute against us , and plainly expressing so much , and our tenent being no other then as i have said , it must therefore needs follow that his intendment is , that antioch had no right to determine that matter . but for right to determine against the truth , he cannot confute such a tenent as ours , we never having delivered any such thing , but he must withall be culpable of manifest mistaking and mis-reporting of us to the world ; and we are , and must be slow to believe that a man of such worth would willingly do us such wrong . it remains therefore , that right to determine and not right to determine against the truth , is the thing which he oppos●t● as ours , and therefore it is that in this sence and meaning i have here applyed my answer . the 〈…〉 thus much ; that antioch had right to determine against the 〈…〉 that may soone be con●uted , but the tenent is none of ours : that 〈…〉 to determine , is indeed our tenent , and whether this be con●uted 〈…〉 , let the wise and iudicious consider . chap. ix . whether the congregationall way or the presbyteriall doe make the gospell more difficultive then the law. of excommunication by a church that hath only three elders , and of doing things sudainly . in the latter end of his page meaning mr t●mpson and me , and alledging page , . of the answer . he writes that we say our opposites do much judaize in that they multiply appeales upon appeales , from a congregation to a classis , then to a synod , then to a nationall assembly , then to an oec●●●●nicke councell ; and this way while the world endureth causes are never determined , and synods cannot alwayes be had ; even as in ierusalem the supreame iudicature was farre remote from all proselites , as from the eunuch of ethiopia , act. . and from the remote●● parts of the holy land : but god hath provided better for us in the new testament , where every congregation which is at hand may decide the controversie : and then , page . he subjoyneth his answer . answ . though i deny not but some of the things here alledged are written by us in the pa●●● nam●d , yet that they are written for the purpose which our brother expresseth , viz. to shew that our brethren of the opposite judgement do much iudaize , that i do utterly deny . for the places being viewed will plainly witnesse that wee bring the things alledged for another end , viz. to shew whether the way that is called independencie , do make the people ( as some have thought of it ) more defective and improvident then their law. for this being objected against that way , wee in answer thereto do shew by sundry particulars , that it is not that way that is justly culpable in this respect , but the way of our brethren of the other iudgement ; one way on the one side making the state of christians in these dayes in some things equall to the iewes , and in other things more excellent ; and on the other side the way of our brethren making our condition in many things more defective then was the condition of the iewes . so that ( not iudayzing but ) making our condition more defective then the iewes , is the thing which we here note in the doctrine of our brethren . nor do i see how our brother in his answer doth free their doctrine and way from being justly culpable in this respect . if we had intended the thing which he reporteth , we would never have used such a reason as he truly report● us to use , viz. that by appeales upon appeales causes according to our brethrens way may be so protracted as never to be determined nor ended . for this reason hath neither strength nor colour of strength for such a purpose , as he saith we bring it for , inasmuch as it is well known , that the iewes had a supreame iudicatory for the finall ending of causes among them . and therefore to say that our brethren do iudaize , and then to give that for a reason which doth shew that the iewes and they are very unlike , the iewes having a supreame iudicatory for the finall ending of cruses , and they having none , were to shew our selves very irrationall or worse : end why our brother should put such a thing upon us , we being no wayes guilty thereof , we do not know . but we desire that our reason may be applyed to our own conclusion , to which we did and do apply it , and not to this other expressed by our brother , which indeed is none of ours , and then we are content that rationall and judicious readers may judge whether or no there be any sufficient weight therein . which that they may more readily do , i have here recollected the same into this short summe , that they may briefly behold it with one view , viz if the iewes had a supreame iudicatory for the finall ending of causes , and the congregationall way hath the like : if the iewes had a standing iudicatory alwayes in readinesse for the hearing of causes , and the congregationall way hath the like : and if the supreame iudicatory among the iewes was very farre remote from many of them , and in the congregationall way be more convenient and neere at hand , then the congregationall way is in some things equall to the iewes and in other things more excellent . but the first is true in all the particulars , and therefore the second is true also . againe , if the iewes had a supreame iudicatory for the finall ending of causes , and the way of our brethren hath not : if the iewes had a standing iudicatory alwayes in readinesse for the hearing of causes and the way of our brethren hath not : and if the supreame iudicatory among the iewes was very remote from many of them , and synods among our brethren are the same , then the way of our brethren is in some things as defective as the iewes , and in other things more defective then theirs . but the first is true in all the particulars of it , and therefore the second is true also . both the assumptions in all the branches thereof , i conceive are cleerely proved in the answer in the pages which our brother doth alledge , and whether the consequence be good let the wise judge . having thus reduced our argumentation to its own proper and genuine shape , let us now consider of mr. rutherfords answer thereto . first , saith he , the speedinesse of ending controversies in a congregation is badly comprised with the suddainnesse and temerity of delivering men to satan upon the decision of three elders , without so much as asking advise of any classes of elders , and with deciding questions deepe and grave which concerneth many churches , which is a putting of a private sickle in a common and publicke harvest . answ . if advise from other churches may be had , we never spake word for doing weighty matters without the same , but in such cases it is both our practise and advise to make use thereof , and therefore this delivering men to satan in way of temerity or rashnesse toucheth not us whose opinion and practise is other wise . as for suddainnesse , i conceive if the same be sometimes accompanyed with temerity and rashnesse , and so worthy to be blamed , yet not alwayes : for in the reformation of the house of god in the dayes of hezekiah , it is said , that the thing was done suddainly . chron. . . where suddainnesse doth not signifie any sinfull temerity or r●shnesle . but contrarily doth testifie gods great goodnesle that had so prepared the people to so good a worke : for this cause this suddainnesse was to hezekiah , and gods people an occasion and ground of great joy and gladnesse , which temerity could not have been . and therefore suddainnesse and temerity must not alwayes be confounded and coupled together , as if they were the same . though hasty delivering of men to satan without due consideration be not good , yet overlong delay of due proceeding against delinquents is bad also , for the holy ghost tels us because sentence against an evill worke is not executed speedily , therefore the heart of the sons of men is fully set to do evill , eccl. . . for which cause execute judgement in the morning , that is to say speedily is sometimes expresly required , jer. . . which being spoken of justice to be executed by civill authority doth hold by proportion and like reason in ecclesiasticall censures , for as much as speedinesle is a duty , and delayes are daangerous in the one case as well as in the other . whereas our author thinkes much that excommunication should proceed upon the decision of three elders , as we know nothing but a congregation may have more elders then the three , if god provide them fit men and the numerousnesse of the congregation so require , in which case our author saith nothing to the contrary , but they may have power to excommunicate , so if they have but three , we know nothing in this , but they may have power to excommunicate notwithstanding , since himselfe teacheth , due right . page . that the iewes had their congregationall churches as we have , and had their meeting in their synagogues , not only for doctrine , but also for discipline and excommunication ; which if it be so , it seemes there might be excommunication by as small a number as three , unlesse it could appeare that in every synagogue the elders and rulers in it were a greater number then is here mentioned , which is more then i do remember to be expressed in scripture . yea and further he tels us , that the inferiour iudicatures in israel had power of life and death , page . now the iudges in these inferiour iudicatures though they must never be under that number of three , yet they did not alwayes exceed the same , for ought that doth appeare . and if three iudges had power of life and death , why may not a congregation with three elders have power of excommunication ? moreover , in his page . he gives us these words for a proposition , that it floweth connaturally from a church to which agreeth the essence of church to exercise jurisdiction over all its own members ; to which those words do also agree , page . viz. the power and right to discipline is a propriety essentiall to a church and is not removed from it till god remove the candlesticke , and the church cease to be a visible church : and in page . hee affords us these words for an assumption , that a congregation is a church , wanting nothing of the being and essence of a church : and hence the conclusion is obvious , that a congregation may exercise iurisdiction over all it own members : and in as much as a congregation in which are but three elders , is a congregation , it followeth that a congregation in which are but three elders may exercise such iurisdiction . this conclusion our author cannot deny in as much as it necessarily and directly followeth from premises which are both his own . yea in his page . h● saith , that this is a principle of church policie , that every politicke body of christ hath power of church government within it selfe . either therefore a congregation with only three elders is no politicke body of christ , or else it must have power of church government within it selfe . besides , if the power of iurisdiction ordinary intensive be according to the entire essence of a ministeriall church be as compleat and perfect in one single congregation , as in a provinciall , nationall , or catholike church as our author saith it is p. . it is then a marvell why such a congregation having onely three elders , may not have power to excommunicate . lastly , his words are expresse , page . where there are not many churches consociated , then ordination and excommunication may be done by one single congregation . if therefore a congregation have not above three elders , yet being not consociated with other churches , it may lawfully excommunicate , by his own grant . for deciding questions that concerne many churches , if they decide them no further but onely as they concerne themselves , this is no putting a private sickle in a common and publike harvest , but a medling with matters onely so farre as they doe concerne themselves . secondly , he saith , all appeales without warrant from christs will we condemne , as the abuse of appeales to a court which is known shall never be , page . answ . if appeales without warrant from christ will be condemned , why are wee not told what appeales they are , that have the warrant of christs will , and what appeales have not ? for such a generall word a● this , of the warrant of christs will , without some further and more particular explication doth leave the matter as darke as it was before . if the meaning be , that only such appeales are unwarrantable as are made to a court which is known shall never be , and that all others are warrantable , then it will follow that appeales to generall councels and all other courts , except only from a generall councell are warrantable , for who doth certainely know that a generall councell will never be ? and so by this meanes the classes , 〈◊〉 synod , and the nationall church are all deprived of supremacie , and independencie of iurisdiction as well as the congregacion . thirdly , he saith , antiochs appeale to a synod miles distant as our brethren say , was no judaizing but that which paul and the apostles were guilty of as well as we . answ . whether antioch and jerusalem were miles distant or no as we have never affirmed so much , so i will not stand now to inquire . but this i stand upon , that no scripture doth witnesse that antioch did appeale to jerusalem in the point of iurisdiction , about which our question doth lye , if they did appeale to them for a doctrinall decision or determination of the question , that nothing hindereth our cause who do not deny such a doctrinall power in synods . but their power of iurisdiction is the thing that should be proved . lastly , if this example of antioch doe prove that there may bee and ought to bee appeales from congregations to synods , though those synods be miles distant , then that which wee said in the answer is here confessed to be true : viz. that according to our brethrens iudgement the state of the church in point of discipline is as defective and burdensome in the time of the gospell , as it was in the dayes of the old testament . for as then the supreame iudicatory at jerusalem was many miles distant from such as dwelt in the furthest parts of the holy land , and specially from the proselites that dwelt in other countries , so here our author seemes to yeeld that in these dayes of the new testament there must or may be appeales to synods , though they be miles distant . i hope then if others blame our way for making the gospell as defective and improvident as the law , or more defective then it , yet this our brother will not do so , but on the contrary will acknowledge for us and with us , that the way which himselfe pleads for , is more justly culpable in this respect . fourthly , he saith , matters concerning many churches must be handled by many . answ . this may be granted in a safe sence without any prejudice at all unto our cause , for we are well content that so farre as they concerne many they may be handled by many , so that each congregation may have liberty to deale in them so farre as they concerne themselves . and thus you have all which mr. rutherford hath brought against that passage of ours wherein we say it is not our way but theirs , that doth make the gospell more defective then the law , instead whereof he is pleased to make us say that they doe iudaize ; but for eleering their way from that which wee object against the same , or for convincing out way to be guilty thereof as by some hath been objected , which is the thing in question in the place by him alledged , for ought i perceive there is nothing in the foure particulars of his answer , that doth any thing availe to either of these : for if a rash delivering of men to satan have more evill in it then speedy ending of controversies hath good ▪ if appeales without warrant from christs will , be unlawfull : if antioch did appeale to a synod miles distant , and if matters concerning many churches must be ended by many , which foure particulars are the whole substance of his answer , what is there in all this ( for i would gladly apply his answers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing in question , what is there i say in all this that 〈◊〉 convince our way to be more defective then the way under the old testament ? or that doth cleere the way of our brethren from being truly culpable thereof ▪ let all the evill that can be found in rash delivering men to satan be extended to the utmost , and let the rest of the foure particulars be granted , doth all this sufficiently cleere it that the way which we plead for is more defective , or the way of our brethren more perfect and excellent , then the way that was used under the law ? if they do not amount to the cleering of this , they do not come up to cleere the thing in question , which for ought i perceive doth still remaine as it was notwithstanding all that our brother here brings . chap. x. whether the necessity of discipline be greater then of sacraments : and whether a congregation that hath neighbours may not exercise intirenesse of iurisdiction as well as one that hath none : and whether a man may take on him the whole ministery having no outward calling thereto ; and may not as well take on him one act of baptizing or ministring the lords supper . the next place where i find our reverend brother dealing with the answer , is in page , . where disputing that there was a presbyteriall church at ierusalem , he saith it is objected by us ( alledging the answer , page . ) that if a church in an iland by divine institution and so the first congregation as ierusalem which did meete in solomons porch had once an intire power of iurisdiction , though in an extraordinary case , the case is ordinary , as in the dominion of wales there is scarce a congregation to be found within , or miles . . suppose the case were extraordinary and rare , may they violate the ordinary rules of christ ? for so some may thinke and say that though according to ordinary rules , baptisme and the lords supper must be dispensed only by men and by ministers , yet in the want of these the one may be dispensed by a woman or mid-wife , and both of them by such as are no ministers . and then hee subjoyneth his answer . answ . our authors scope and intention being to prove a presbyteriall church at ierusalem , i cannot apprehend a good reason , why now he should fall upon the place of the answer alledged , in as much at the place makes not any mention of ierusalem at all , nor of any presbyteriall church there , either one way or other . but it seemes he was willing to go something out of his way that so he might have a saying to the answer , yet if it must needs be so , i could have desired that the words of the answer might have been kept , without making alteration by leaving some things out , and putting others in of his own accord , and by mentioning others with another face then was ever intended by us . for though he is pleased to mention a church in an iland and the first founded congregation at ierusalem , in his objection which he● brings in under mr. tompsons name and mine , yet he that shall peruse the place will find that neither of these are once mentioned by us at all , and why then they should be brought in as ours i do not know . and for the former part of our answer , wherein we show that for a christian congregation to want neighbour congregations to whom they may with conveniency have recourse , and not so unusuall as some may imagine , we do not only alledge for that end the dominion of wales as our brother doth report , but also the remoter parts of the north , and specially the state of things in times and places of generall persecution and generall prophanenesse , and new plantations in heathen countries ; all which our brother doth omit , as if wee had not mentioned any of them . and whereas we mention the scarcity of congregations in the remoter parts of wales and of the north , as intimated by our reverend brother mr. herle in that learned and loving discourse of his , whereto we doe apply our answer , mr. rutherford concealeth that we do mention this , as the apprehension or intimation of another , and instead thereof makes bold to set it downe under our name , as if we had delivered it as our own . all which alterations , omissions and additions are such as wee for our parts would not willingly have made the like in any worke of his nor of any other man. for let such liberty as this be taken in repeating what men do speake or write , and misapprehension of their true ●ntent and meaning must needs be bred hereby in the minds of all those that shall read or heare such reports and beleeve the same . neverthelesse , let us consider what our brother doth returne in his answer . we thinke saith he , a ministery and discipline more necessary to a congregation in a remote iland , or to the church of ierusalem before they increase to such a number as cannot meet for their numerous multitude in one congregation , then the sacraments when there be no ministers to dispense them . answ . would not one thinke by th●se words , and the other laid down in the objection , that we had spoken something of a church in an iland , and of the church in jerusalem ? else why should these be objected , and answered as ours ? but th truth is we have not spoken one word either of the one or the other of these particulars : which will plainly appeare to him that shall view the place . something wee have spoken in the generall of a congregation that wants neighbours , which we did being thereunto led by our reverend brother mr. herle , but of a church in an iland , and of the church at ierusalem in particular , of which mr. rutherford heere speaks , of these we have said nothing . second , the former part of our answer , that for a congregation to want neighbours is not so unusuall as some may imagine , this mr. rutherford wholly passeth over in silence , only he propounds it in his objection in such sort as we have heard , and so leaves it , whereby it seemes he yeelds the thing . and thereupon it followes , that intirenesse of iurisdiction in a congregation must be yeelded frequently lawfull , it being frequently seene , that congregations want neighbours in which case their intirenesse of iurisdiction is not denyed . third , for the second part of our answer , we thus expresse our selves therein . viz. that we suppose it is good to take heed how farre we yeeld it lawfull in extraordinary cases to transgresse and violate ordinary rules , whereof wee render the reason , least some body doe thence inferre the lawfulnesse of ministring sacraments by non-ministers , in case ministers be wanting . this is that which we have said in this matter . if therefore mr. rutherford would take away what we have said herein , he must say it is not good nor needfull to take such heed , but men may yeeld it lawfull in such cases to transgresse and violate ordinary rules , and never need to take heed how farre they yeeld therein . this indeed were contradictory to what we have said , and if this be once cleered for truth , then i must confesse our saying is cleerely disproved . but the cleering of this we hope our brother will never attempt : sure yet he hath not done it , and so our saying yet remaines as it was . fourth , whereas he saith he thinkes a ministery and discipline more necessary in the cases he speaks of , then sacraments and there be no ministers , though this be not directly opposite to what we have said , yet because i would consider of every thing wherein he seemes to ayme at us , therefore i am willing to consider of this also . our reverend brother thinkes discipline in the cases mentioned more necessary then sacraments : and yet in his page , . handling that question , whether discipline be a marke of the visible church , and laying down sundry distinctions about the same , hee gives us these severall propositions in termes : first , care to exercise discipline may be wanting in a true church . second , right discipline is not necessary to the essence of a visible church as a city may bee without wals , a garden without a hedge . third , the exercise of discipline may be wanting , and the church a true visible church . fourth , the church may retaine the essence and being of a visible church , and yet have no discipline in actuall use or little , in which place he cites and approves the judgement of parker , cartwright and others ; who make discipline necessary only to the wel-being of the church , as being not indifferent but commanded in the word and necessary in respect of its end . now if this be all the necessity that is in discipline , how is discipline more necessary then sacraments ? for may not as much bee said of them as here is said of discipline ? are not sacraments necessary to the well-being of the church , as being commanded in the word , as well as discipline is ? and serving for excellent ends , as well as discipline doth ? i suppose it will n●● be denyed , and therefore the necessity of discipline above sacraments doth not yet appeare . especially if that be considered withall which our brother teacheth else-where . viz. in his second p. . & sequ . where he tels us , that sacraments are not only declarative signes , but also reall exhibitive seales of grace , having a causality in them to make a thing that was not , and so excelling all civill seales which do adde no new lands to the owner of the charter sealed therewith . now if sacraments be thus excellent and effectuall , how is it that in the place wee have in hand , discipline is made more necessary then they ? for a greater elogie then here hee gives to sacraments , i suppose himselfe would not give unto discipline . yea in p. he expresly affirmes , that preaching of the word and administration of the sacraments are essentiall notes of the visible church . but of discipline i conceive he will not say the same , sure it is in the page following distinguishing betwixt notes of the church which are necessary ad●sse , to the very being of a visible church , and such as are necessary only ad bene esse , to the well-being thereof , he expresly makes discipline a worke or note of this second sort , and as we heard ere-while , he in page expresly affirmes it is not necessary to the essence of a church . and therefore it is some marvell why now 〈◊〉 makes discipline more necessary then sacraments . but he gives us two reasons of this greater necessity of discipline then of sacraments . first , that intire power of discipline in a congregation that wants neighbours is not extraordinary second , that there is no such morall necessity of sacraments , as there is of discipline , page . concerning the former his words are these , viz. that the church be in an iland it selfe alone may possibly be extraordinary , but that in such a case they have intire power of discipline whole and entire within themselves to excommunicate scandalous persons is not extraordinary . wherein first of all i observe a difference between him and our reverend brother mr. herle , who having granted that where there is no consociation or neighbour-hood of congregations , there a single congregation must not be denyed intirenesse of iurisdiction , doth presently adde that the case is extraordinary , and so fals not within the compasse of the question of the ordinary rule of church-government : independencie of churches , p. . plainly confessing that the case is extraordinary , whereas mr. rutherford here saith it is not . second , as he expresly differs from mr. herle , so it is considerable whether his words do well agree with themselves . for saith he , that the church be in an iland it selfe alone may be extraordinary , but that in such case they have entire power of iurisdiction of discipline within themselves , to excommunicate scandalous persons , is not extraordinary . which saying needs good explication . for it seemes hard to conceive how the power and actions of any subject or efficient should be more usuall and ordinary then it s very being and subsistance : which yet must needs bee , if this stand good that the being of a church in an iland is extraordinary , and yet the power of such a church to excommunicate is usuall and ordinary third , if their power of discipline , yea intire power be in the case expressed or●●●ary , shall we then say that if the case ●e otherwise so that a church be not alone but have neighbours , entirenesse of power in such a case is extraordinary ? it seemes a● must ●ay 〈◊〉 , or else wee must say that intirenesse of power in both cases is ordinary . if this latter be said , it is as much as we desire : for then i hope it must not be a small 〈◊〉 ordinary matter , that must hinder a church that hath neighbours from exercising 〈…〉 ●●●●diction within themselves , no more then a church that lives alone , 〈…〉 power being ordinary in them both . for if it be so in them both , in the one as well as in the other , i know not why any small or ordinary matter should hinder the one church any more then the other from the use and exercise of such entire power . if we say that entirenesse of power in a church that hath neighbours is extraordinary , though in a church that is alone it be ordinary , besides that such a saying sounds harshly and seemes very improbable , we shall by this meanes make cases extraordinary to be very frequent & usuall , in as much as all men know it is very usuall for congregationall churches to have neighbours : and so if entirenesse of power in a church that hath neighbours be extraordinary , it will follow that extraorninary power is very usuall and frequent ; so that inconveniences on each side do seeme inevitably to follow against our brothers cause , upon this which here he affirmeth , that entirenesse of power in a church that is alone is not extraordinary . but let us here his reason in the subsequent words , why this entirenesse of power in a church that is alone is not extraordinary . for it floweth saith he , continually from a church , to which agreeth the essence of a church , to exercise iurisdiction over all its own members . and i suppose he must meane this of iurisdiction entire and compleat , for of this is the question , and a few lines afore , he expresly cals it entire power of discipline , whole and entire within themselves . now if this be true which here is said , as for my part i conceive no other of it , that it floweth connaturally from a church , to which agreeth the essence of a church to exercise entire iurisdiction over all its own members , then it will follow that a church that hath neighbours as well as a church that hath none must have this entirenesse of iurisdiction , sith the essence of a church doth agree to the one as well as to the other , to a church that hath neighbours as well as to a church that is alone . our author tels us page . that a congregation in an iland is a church properly so called , and hath the essentiall notes of a visible church agreeing to it , and wants nothing of the being and essence of a church . and if this be true of a church that is alone , shall we thinke it is not true of a church that hath neighbours ? doth the accession of neighbours to a congregation take away from such a congregation the essence of a church which it had before ? i conceive none will so say . and if every church to which agreeth the essence of a church may exercise entire iurisdiction over all its own members , as our brother doth acknowledge , it followeth unavoidably thereupon that all congregationall churches , such as have neighbours and such as have none may exercise such entirenesse of iurisdiction , sith the essence of a church doth agree unto them all . vnlesse he will deny the essence of a church to a congregation which hath neighbours , which hee freely yeeldeth to a congregation which is alone , he must grant entirenesse of iurisdiction unto them both , because he grants it to the one upon this reason , that the essence of a church doth agree thereunto , which reason if it agree to both , how can i● be avoided but entirenesse of iurisdiction must be in both ? and how can it be affirmed or imagined that a congregation having the essence of a church afore and have neighbours , should lose this essence of a church when neighbours are added to it ? a family having the essence of a family now it is alone , doth not lose this essence by meanes of other families added . nor doth a city that is such , as it is alone lose the essence of a city by the accesse of other cities : and the same might be said of a corporation , a province , a kingdome , or any other society whatsoever . and that it should be otherwise with a congregationall church , that it should lose the essence of a church as other neighbours churches do arise , doth seeme very strange and unreasonable . and let the essence of a church be still retayned by such a congregation , as i conceive it must , and then intirenesse of iurisdiction must not be denyed to such a congregation , sith it doth flow connaturally from every church to which the essence of a church doth agree . if there bee no more consociated with that church that is by accident , and an extraordinary exigence of gods providence . as a master of a family is to educate his children in the feare of god , but if god take all his children from him by death , he doth not transgresse the ordinary rule of educating his children in the feare of god , as he hath none . answ . if this comparison doe suit the present purpose and case in hand , then this master of a family is a congregation , and these his children are the members of other congregations : and so as a master of a family needs not to educate his children in gods feare , when they are all taken from him by death , so a congregation needs not to governe the members of other congregation as there are no other congregation extant , but it selfe is left alone in an iland . in which kind of arguing sundry things may be excepted against . as fir●● of all that there should be such power in a congregation as in a master of a family over his own children , which needs a good deale of proofe afore it may be yeelded , in as much as the power of the one is plainly and plentifully taught in the scripture , as eph. . . col. . deut. . . deut. . and many other places . but i desire one cleere place of scripture , in all the book of god either old testament or new , to shew the like power in a congregationall church , over the members of other churches . againe , when a master of a family hath all his children taken from him by death , he hath then no children of his own to governe , but wants a congregationall church & is left alone in an iland , the presbytery of that congregation is left alone , but have still the members of that congregation whom they may and ought to guide and governe in the feare of god , which is another particular wherein the comparison failes . but though the similitude as mr. rutherford hath laid it down , doth not confirme his purpose , yet i conceive it may be ▪ so framed and applyed as that it may well serve for the weekning thereof , thus ; a master of a family having ( when that family is alone ) entire power to governe his family in the feare of god , when other families do arise that become neighbours neere adjoyning , he is not by this meanes deprived of the power which he had before , but still retaines the same entire and compleate as formerly it was : even so the presbytery of a congregationall church having ( when that congregation is alone , ) entire power of iurisdiction over its own members , is not when neighbour congregation do arise , deprived by this meanes of the power which it had before , but still retaines the same entire as formerly it was . againe , though when god takes away a mans children by death , he is no longer bound to educate and governe those children in the feare of god , yet as long as his children live with him in his family , it is not the sitting down of other families neere by him that can take away this power from him , or discharge him of this duty : even so , though when members of a congregation be taken away by death or otherwise , the congregation or its presbytery doth no longer stand charged or bound with the oversight and government of such members yet as long as they live in the congregation , it is not the arising of other congregations neere to them that can free them from the power wherewith they were invested , nor from the duty wherewith they were formerly charged towards such members , thus the comparison runs even , and we see our brothers cause is not a little disadvantaged thereby . but as he hath laid it down , it doth so apparantly faile that i do not perceive how it can afford him any helpe at all . this argument supposeth that the congregation hath no power of excommunication at all , either compleat or incompleate , as the midwife hath no power to baptize , either compleate or incompleate . answ . suppose a congregation have an incompleate power when they have neighbours , how shall it appeare that when they are alone their power is now compleat ? or how will it be avoided but by the like reason , one elder alone may excommunicate in case there be no other elders to joyne with him ? for plain it is , that one elder when their is a full presbytery or classis hath an incompleate power , though not a compleat . and yet i hope this incompleat power in one elder when there are other elders joyned with him , will not warrant him to exercise a power compleat when he is alone , because such a power must be exercised by a church , with one elder alone cannot be . and if one elder having an incompleat power when he is joyned with others , may not exercise a compleat power when he is alone , how will the incompleat power of a congregation when they have neighbours ( suppose that in such case their power were indeed incompleate ) how will this i say warr●nt that congregation when they are alone to exercise a compleat power ? for ought i see , the compleat power of the congregation is no more warranted upon this ground , then the like power of one elder upon the same ground , the cases being alike in both . neither doth a congregation transgresse any rule of christ at all when it exerciseth entire power of censures within it self , whereas there be no consociated ●hurches to share with it in that power . answ . this i grant is very true ; and i desire it may not be recalled , but may still stand as here it is expresly given to us ; and then i desire to know what rule of christ is transgressed , if an other congregation , i meane a congregation that hath neighbours , do exercise the like power . for my part i know no such rule , nor any good reason but if that the one congregation may so practise , the other congregation may do the like , and that the grounds ( at least some of them ) which will warrant the one , will also suffice to warrant the other . neverthelesse when any rule of christ shal be produced that doth restraine a congregation that hath neighbours of this entire power , which is so freely and plainly granted to the congregation that is alone , i shall then grant that the former must have lesse liberty to exercise this power , then is here granted to the latter . in the meane time , that which here is yeelded to the one doth amongst other things induce me to thinke that the same ought to be granted to the other , and so that entirenesse of power is in them both . a congregation ( viz. which is alone ) is capable of entire jurisdiction because it is a church . answ . how will it then be avoided but a congregation which hath neighbours , or a congregation which was alone and now hath neighbours added to it , how will it be avoided i say , but such a congregation as this is also capable of entire iurisdiction ? for can it be denyed but such a congregation is a church , as well as the other ? sure if mr. rutherford his doctrine elsewhere delivered do stand good , this cannot be denyed at all . for in his page he saith , that is a church , and hath the essence of a church , to which agree the essentiall notes of a visible church , and preaching of the word and administration of the sacraments saith he are essentiall notes of a visible church . which if it bee so , then a congregation that hath neighbours is a visible church , and hath the essence of a church , because preaching of the word and administration of the sacraments are cleerely found in such a congregation . and if such a congregation be a church , then by his own doctrine in this place which we have in hand , such a congregation is capable of entire iurisdiction . for thus i argue from his own words every congregation which is a church is capable of entire iurisdiction . but a congregation which hath neighbours is a church . therefore a congregation which hath neighbours is capable of entire iurisdiction . the conclusion is that which we stand for , and it makes directly against our brother , and yet i see not how he can avoyd it , because both the premises are his own . for the proposition is plaine from the words we have in hand , v●z . a congregation is capable of entire jurisdiction because it is a church . now if this be the reason why it is capable thereof , then looke to what congregation this reason doth agree , every such congregation must be so capable . for our author well knoweth that à quatenus ad omnia consequentia . and for the assumption , the same is confirmed by his words , page , where he makes that to be a church , and to have the essence of a church , to which the preaching of the word , and administration of the sacraments do agree . and these agreeing to a congregation that hath neighbours , it followeth that a congregation that hath neighbours is a church . vnlesse hee will deny to a congregation that hath neighbours power of preaching the word and administring the sacraments ( which i am perswaded he will not deny at all ) it will unavoidably follow from his own ground that such a congregation is a visible church . and if such a congregation be a visible church , then by his own ground also , such a congregation must be capable of entire iurisdiction : which conclusion if it bee granted we desire no more , for it is the thing that we hold . a woman in no case is capable of administring baptisme or the lords supper , except she were extraordinarily and immediately inspired to bee a prophetesse , but for the exercise of entire power of jurisdiction by a congregation in a remote iland , i hope it hath no such need of immediate inspiration . answ . nor do wee thinke otherwise ; but ( that we may keepe to the points and bring up the dispute to the thing in questio ) if such a congregation having no such inspiration may notwithstanding lawfully exercise intire power of iurisdiction within themselves , and that upon this reason , because they now are alone , which if they had neighbours were not lawfull for them to do , then let it be well considered , whether by the like reason in the like extraordinary case , baptisme and the lords supper may not be administred the one of them by a woman , and both of them by such as are no ministers . for as in one case the plea , to make it lawfull is this , because such a congregation hath no neighbours , so in the other the plea is because the congregation hath no ministers , nor perhaps there are no men at hand . and if the one which at other times were unlawfull , yet in such an extraordinary exigence of gods providence may be lawfully done , though there be no immediate inspiration to warrant the same , why doth there need such immediate inspiration to warrant the other , the extraordinary exigence of gods providence being alike in both . i desire i may not be mistaken in this passage , for i doe not affirme ( nor ever did ) that the dispensation of discipline and of sacraments in the cases mentioned are both alike unlawfull , or else both alike lawfull . the answer will not witnesse that i have so affirmed , neither yet this present discourse t● much lesse do i hold that sacraments may be dispensed by women or by men that are not ministers . all that i have said in this matter is thus much , that it is good to take heed how farre we yeeld it lawfull in such extraordinary cases , as want of neighbours , to transgresse and violate ordinary rules , least some body do thence inferre that sacraments may be dispensed by women or men that are no ministers , in case that ministers or men be wanting . this i have said indeed , as being tender and afraid to open a dore too far for liberty of transgressing ordinary rules , and conceiving that keeping close to those rules is the safest way . if any man be more bold and dare open the dore further then i dare adventure to do , and thinke he can easily shut the same againe , to stop the inconveniencies and ill consequents which i feare may thence ensue . i shall leave him to his discretion , and the guidance of god therein , onely craving thus much for my selfe that no more may be imputed to me , nor reported of me in this or other matters , then indeed i have affirmed or expressed . concerning his second reason of the greater necessity of discipline then of sacraments , his words are these . there is no such morall necessity of sacraments as there is of the ministery of the word and consequently of the use of the keyes , where a scandalous person may infect the lords flock : for where vision ceaseth the people perish . but it is never said where baptisme ceaseth the people perish , pag. . answ . how shall we be sure that by vision , prov. . . is meant discipline ? yea discipline not in a large sense as comprehending generally all order and behaviour concerning a church and outward duties therein , but discipline strictly taken for administration of censures ( for of this is one question ) how i say shall wee be sure that by vision is meant this discipline ? the usuall expositers tremeli●● and junius , 〈…〉 , and others doe expound the same of the preaching and dispensing of the word , making no mention at all of discipline as meant thereby . and the 〈◊〉 branch of the verse , he ●hat keepeth the law is blessed , doth ●hew that by vision in the former branch is mean the law , or doctrine or word of god. and if the scripture do not s●y , where baptisme ceaseth the people perish , yet neither doth it say , where administrat●on of censures ceaseth the people perish ; and therefore no necessity of censures above sacraments can be concluded hence . vncalled ministers in case of necessity without ordination or calling from a presbytery may preach and take on them the holy ministery and exercise power of jurisdiction , because of the necessity of the soules of a congregation in a remote iland requireth so . answ if they may do these things without ordination ( as for my part i deny it not , so that the election or consent of the congregation be not wan●ing , for that i suppose might be a good part of an outward calling ) then i demand whether one minister alone may not thus do , i meane whether one alone may not in the case proposed take on him the holy ministery and preach the word as a minister . if many may do it , then i suppose there is no question but one may do it much rather . and if so , then i demand further whe●her such a single minister may not also administer the sacraments to such a congregation : i suppose it cannot be denyed , for if he lawfully take on him the ministery and preach as a minister , what should hinder , but he may also baptize , and minister the lords supper ? and if hee may thus doe , then i demand lastly , whether this single minister may also administer discipline and censures in that congregation . if he may , then either the power of those censures must be in himselfe alone , or in the congregation also , in himselfe alone it cannot be , because censures must bee dispensed by a church , and one man alone cannot bee a church , if it be in the congregation also , then here is a power of excommunication or other censures even in the people which is against our brothers judgement . if it be said that this single minister as long as he wan●s other ministers joyned with him may not administer censures or discipline , then it will follow that power of censures is not alwayes annexed to the ministery as an inseparable adjunct thereof , nor are censures to be preferred before sacraments as more necessary , as our brother would have it , for as much as here is a ministery and the administring of sacraments , the necessity of the soules of the congregation requiring so , and yet for all this not any power of censures at all . our brother therefore may make his choyce , whether hee will grant the power of the keyes of discipline to bee in the people , or whether he will say the necessity of the soules in a congregation doth require sacraments more then discipline ; for though these be both against himselfe , yet upon the ground which himselfe doth here lay , the one of the two is unavoidable . but i hope no necessity in any of the most extraordinary case requireth that a midwife may baptize , or that a private man remaining a private man may celebrate the lords supper to the church , without any calling from the church . answ . concerning the midwife i thinke the same that he doth . and concerning the private man , i also therein ●●curre that without calling from the church hee may not performe what here is spoken of . but here i would make this quare whether 〈◊〉 man that never was a minister may not as well in an extraordinary case performe 〈◊〉 act of administring of baptisme or the lords supper , without any calling from the 〈◊〉 bytery or the church unto whom the office of ministery , as take on him without any such calling the whole ministery , and so preach and exercise the power of iurisdiction as a minister for as for the one of these , our brother expresly grants a man m●y lawfully take it on him without any such calling , the necessity of the soules of a congregation in an iland requiring so ; and if this necessity will warrant the one which is the whole and so the greater , why will it not warrant the other which is but one act and so the lesser ? one would thinke one act of dispensing baptisme or the supper were a lesser matter then the whole ministery , and all the actions thereof . and marvell it is , that the necessity of the soules of a congregation should warrant this which is the greater , and yet the same necessity should not be sufficient warrant for the lesser , a mans calling being otherwise alike unto both , that is , having an outward calling to neither himself doth sometimes reason thus , if wee give to beleevers that are not in office one pastorall act , wee may with the like weight of reason give them all : peaceable plea , page . now if this reasoning be good from one act to all , why is no this as good , from all to any one or to some one ? and why may we not in like maner argue thus , if persons uncalled may without ordination or calling take on them the whole ministery , why may not persons uncalled without ordination or calling take on them to baptize or minister the supper ? not that i thinke such a practise to be lawfull , but only i intend to make quaere about the validity of our brothers kind of arguing . yea , it is elsewhere his arguing , that it persons not in office of ministery may execute censures and discipline , they may then administer the sacraments . for saith he , what hinders by this reason but they may also without ministers prea●h and administer the sacraments : peaceable plea , page . yea saith he , i s●e not but with a like warrant private men may administer the sacraments : vbi supra , page . this we see is his arguing elsewhere : and yet in the place we have in hand he grants that persons uncalled may in case of necessity without ordination or calling take on them the ministery in generall , and in particular may exerc●se the power of iurisdiction , and yet for all this he sayes , that no necessity will warrant a man to celebrate the lords supper without a calling from the church . which two sayings for ought i perceive do not agree . for in the one it is affirmed that if they may exercise discipline and censures , they may by the like reason administer sacraments : and the other saith they may exercise discipline and censures and yet may not administer sacraments ; and yet both the sayings are expressed by the same authors pen. chap. xi . whether the power of iurisdiction flowing immediately from the essence of a church doe not agree to a church that hath neighbours as well as to a church that hath none : and whether otherwise neighbouring churches bee not a losse . and whether pretence of male-administration be a sufficient reason for neighbouring churches to deprive a congregation of its power . the next place where i find mr. rutherford dealing with the answer , is in his page . where he brings in these words under mr. tompsons name and mine , viz. if the power of jurisdiction flow immediately and necessarily from the essence of a church , and a congregation be essentially a church , then this power agreeth to all churches whether consociated , or not consociated , and without respect of what neighbours they have , whether many or few , whether any or none . second , a congregation it selfe alone cannot have sole power of iurisdiction and then be deprived of it , when god sendeth neighbours , for then neighbouring churches which are given for help should be given for losse , the contrary whereof ames saith no. doe synods saith he , constitute a new forme of a chur●h . thus farre mr. rutherford who in his margent alledgeth mr. tompson and me , . pag. , . answ . in one of these pages of the answer , viz. p. . there is nothing at all to be found that looks toward such a purpose as our brother hath in hand , and therefore this page should not have been here alledged . the words of dr. ames are more imperfectly cited by our brother , then they were alledged in the answer , for the answer alledgeth them thus out of medull . theol. lib. . chapter . sect . that the combination of churches into classes , and synods doth neither constitute a new forme of a church , nor ought by any meanes to take away or impayer that liberty and power which christ hath given to his churches , sith it serveth only for the directing and furthering of the same . wher●as our brother expresseth only those first words that synods do not constitute a new forme of a church , but all the rest wherein the chiefe strength of dr. ames his testimony doth lye , them he doth wholly omit and leave out . he also leaves out the assent which is given by mr. paget , to this testimony of dr. ames , which assent as it is expressed in his defence p. . in these words , this we do willingly grant , is also in the ●ame words alledged by the answer in p. . but this is wholly passed over by mr. rutherford in silence . now two such men as these being alledged in the answer , as plainly affirming that the combination of churches into classes and synods must neither tollere nor minuere , take away not impaire or diminish the liberty or power of churches , but only serve for the directing and furthering of the same , and the one of them being the chiefe patron of the power of classes and synods , it is some marvell to me that no word of answer is vouchsafed to them by mr. rutherford , but that their words are thus passed by with silence , and the name of one of them not so much as mentioned . how ever this is cleere , that he that gainsayes the answer in this passage , hath not only the answer , but also the reverend author here mentioned to be against him . but let us come to consider of mr. rutherford his answer which he subjoyneth in these words , viz. power of iurisdiction floweth from the essence of a congregation in an iland , ergo a totall and compleat power of iurisdiction floweth from the essence of a church or congregation consociated , it followeth no wayes . answ i desire the reason may be laid down according to our true meaning therein , and in its full strength ; and then the former part thereof must not only speak of power of iurisdiction flowing from the essence of a church that want neighbours , but of entire power , for thereof is the question ; and in the latter part the termes must no : be a church consociated but a church that hath neighbours ; now if entire power and iurisdiction do flow from the essence of a church , and therefore this essence of a church being found in a congregation that wants neighbours , this entirenesse of power mu●t thereupon be granted to such a congregation ; i then demand why the like entirenesse of power must not be granted as well to a congregation that hath neighbours , sith the essence of a church is found in this congregation , as well as in the other . for ought i see either the essence of a church must be denyed to a congregation that hath neighbours or else it will follow that entirenesse of power must be granted to such a congregation , risibility and power of reason flowing immediately and necessarily from the essence of a man , and power to defend it selfe and purge out excrements flowing in like sort from the essence of a humane body , and power to governe it self with family government flowing in like sort from the essence of a family ; therefore we must not grant these powers to be entire in such a man , such a body , or such a family as is alone , and deny the same to one that hath neighbours , but must grant them alike unto all , because this power flowes from their very essence , which is as truly found in such as have neighbours , as it is in those that are alone . and the like may be said in other cases . and why it should be otherwise in a congregationall church , that the power of the iurisdiction flowing from the essence of such a church should therefore be entire in such a congregation as is alone in an iland , and yet not entire in a congregation that hath neighbours , though this congregation hath the essence of a church as well as the other , why these congregations i say should thus greatly differ in their power , and yet be alike in their essence from whence their power doth flow , for my part i yet do not understand the reason . nor doth that satisfy which mr. rutherford here alledgeth , that one pastor in a congregation hath as a pastor power to rebuke sin and to administer the sacraments , and yet when three pastors are added to help him he hath not the sole power of rebuking sin , and the sole and entire power to administer the sacraments , but these three pastors have power with him : this i conceive doth not help the matter at all : for though it be true that these three pastors being added to the first have each of them the like power as the first had , yet the power of the first for the performance of these things mentioned , is as comple●t in him notwithstanding this addition , as it was before , and not any whit abated nor impayred thereby : and the reason is , because matters of order flowing from the essence of a pastor may bee sufficiently and compleatly performed by one pastor singly , which acts of iurisdiction cannot . mr. rutherford his own words in this case are these , viz. a single pastor may ministerially give out commandements in the authority of christ , but hee cannot himselfe censure or excommunicate the contraveners of those commandements : due right , page . and againe , page , it is proper is acts of iuris●iction ecclesiasticall that they cannot be exercised by one alone , but must be exercised by a society : but a pastor as a pastor himselfe alone without any collaterally joyned with him exerciseth his pastorall acts of preaching and administring the sacraments . now if a pastor as a pastor himself alone without any collatterally joyned with him , may thus exercise his pastorall acts , then indeed the accesse or addition of other pastors is not at all destructive of his pastorall power , but he still retaineth the same as compleat and perfect as before , because hee doth these acts as a pastor and remaineth a pastor still . but how this example and instance can any thing further mr. ruth●rford his purpose , i do not understand . for his intention is to make good that a congregation may have entire power when it is alone , a●d yet not so when other congregations do arise ; and for the consuming of this hee brings this instance and example from a pastor that hath a pastorall power afore other pastors are added ; who by the addition of others hath no lesse power then afore ; which example i conceive rather makes against him then for him . for saith he , page . their pastorall power added to him is cumulative and auxiliary , but not privative or destructive of his pastorall power , and therefore that the first pastor suffereth losse by the addition of these three to him , who , saith he , will say this ? answ . i know none that will say it ; but if their power be cumulative and auxiliary to his pastorall power , and no wayes privative or destructive thereof , then what power he had afore they were added , the same he hath still in as great measure as formerly , and so his pastorall acts are as perfect and valid as they were before . now let the same bee granted to a congregation that hath neighbour congregations added , and we have what we demand : and if this be not granted , then though the power of those other pastors be cumulative and auxiliary to the other pastor , yet the power of those other congregations seemes not so to the former congregation , but rather privative or destructive of its power , and then how can this example confirme our brothers purpose , or how can it be avoided but the example which he produceth doth make against himselfe ? sure if the power of these other pastors bee not destructive to the former pastors power , but auxiliary thereto , so that what power he had before , the same he retayneth still , and in the same measure , then it must bee so likew●se in a congregation when neighbour congregations are added , or else this example will not suit : but make the examples to agree and our cause is advantaged thereby . our brethren doe conceive the power of congregations in its kind and essence to be monarchicall , so as if any power from consociated congregations be added thereunto , the congregations power monarchicall is diminished and the essence of it changed . answ . the power of congregations we ●old to be ministeriall , as being delegated from christ iesus , and to be exercised according to his appointment ; and in him alone and in no other do we place this monarchicall power ; according to what the holy ghost witnesseth , that there are differences of administrations but the same lord , cor. . . and though our brother is pleased to put this upon us , that we conceive the power of congregations to bee monarchicall , yet in truth the same is farre from us : nor do i thinke that so much as one of us can be named , that at any time hath so spoken : nor doth such a thing follow from any thing delivered by us concerning the power of congregations . for as for that which here he intimateth and elsewhere expresseth more plainly , so that the power of iurisdiction in congregations is closely made void or destroyed by that power which some ascribe unto classes , if this be holden by us , doth it thence follow that we hold the power of congregations to be monarchical●● it followes not at all . for then by the like reason i could prove that himselfe d●th hold a power monarchicall in the universall or provinciall churches : for he expresly affirmeth , page . that the popes power destroyeth the power of the church universall , and the prelates power destroyeth the power of the church whereof hee is pretended pastor . and yet i hope he doth not hold a monarchicall power in the one chu●ch nor in the other , nor in any church or churches but in christ alone ; nor can the same bee truly concluded upon that which hee affirmeth of destroying the power of churches by the power of the pope and prelate . and if not , how then can any man conclude against us that we hold a monarchicall power in congregations , though wee should hold that the power of congregations is destroyed or diminished by that power which some would give unto classes● if our pr●mises will warrant him to fasten such a tenent upon us , his own will give a warrant for the like against himselfe . and if the ground be insufficient to beare such a conclusion against him , as i confesse it is , i know no sufficient ground why the same should be imputed unto us . compleat and en●ire power to rule both the congrega●ion and members of consociated churches in so farre as they do keep communion with that congregation , and may either edifie or scandalize them , floweth not immeaiately and ●ecessarily from the essence of every congregation even in remote ilands not consociated with others , that we never said . answer . indeed it were an absurd and grosse saying for any man to say , that a congregation in a remote iland not consociated with others should have power , yea compleat and entire power to rule the congregation and members of churches consociated and that this should flow immediately and necessarily from the essence of such a congregation . but there is no need that our brother should cleere himselfe from this saying , for i know none that imputes it to him . neverthelesse , the saying here ●●joyned cannot be denyed , for they are his own verb●ti●● . first , the ordinary power of iurisdiction because of neerest vicinity and contiguity of members is given by iesus christ to one congregation in an isle , because that church is a church properly so called : it is a little city , and a little kingdome of iesus christ , having within it selfe power of the ●ord and sacraments and that is a church and hath the essence of a church to which agree the essentiall notes of a church : now preaching of the word and administration of the sacraments are essentiall notes of a visible church : page . second , a congregation is a church wanting nothing of the being and essence of a church , page . third , where consociation is not , ordination and excommunication may be done by one single congregation , page . fourth , that in such cases ( viz. when a church is in an iland it selfe alone ) they have the word preached and entire power of discipline whole and entire within themselves to excommunicate scandalous persons , is not extraordinary , page . fift , it floweth co●naturally from a church to which agreeth the essence of a church , to exercise iurisdiction over all its owne members , ibid. sixt , neither doth a congregation transgresse any rules of christ at all , when it exerciseth entire power of censures within it selfe , whereas there be no consociated churches to share with it in that power , ibid. seaventh , a congregation is capable of entire iurisdiction , because it is a church , ibid. such sayings as these himselfe hath delivered in the pages and places here cited , and in the words and termes here expressed ; and therefore from these he cannot cleere himselfe and if from these the entirenesse of iurisdiction in a church that hath neighbours may justly be deduced , as i conceive it may , and have above manifested , it will then but little availe him to wash his hands from the stayne of that other absurd saying afore mentioned , which no man that i know do charge him withall . for as long as these other sayings do stand unrecalled , so long wee have cleere grounds from himselfe and his own words , for entirenesse of iurisdiction in every congregationall church , and so for the weakening of his cause , and for the strengthening of our own . a power to governe well and according to the rule of the word added to an other power to governe well and according to the word , is an auxiliary power and no way destructive to that power to which it is added . indeed a power to governe well added to a power of male-administration in a congregation is destructive of that power , and reason it should bee so , because christ never gave any such power of male-administration to a congregation . answ . here our brother speakes of two cases , first of a power of governing well added to a power of governing well . second , of a power of governing well added to a power of governing ill ; but besides these , there is a third case which had need to bee considered also , viz. a power of governing ill added to a power of governing well , which may be the case when the power of classis is added to a congregation ; for it is not impossible but the congregation may be in the right and the classis in the wrong . now what shall be said or done in this ●ase ? shall the congregation now have the free exercise of its power , or shall it not ? to say yea , would satisfie the minds of many , if the congregation themselves may be judge that they are in the right , or if it were determined who must judge thereof . and to say no , and that the power must still be in this erring classis , were to subject righteousnesse to wickednesse , and truth to falshood , and i conceive our brother will not maintain such power in a compound or presbytery or classis . for in page . speaking of this very case , and the greater presbytery is wrong in their voicing , and the elders of a congregationall church are right , and have the best in judging of a case before them , he plainly affirmeth , that the power which in this case the presbytery exerciseth is not of christ , and that de jure the power of the greater presbytery in this case ought to be swallowed up of the voices of the elders of a congregation , though they be fewer in number . now if this be so , then the thing in question is still as uncertain as before , and still wee are to seeke where the power of censures or iurisdiction doth finally reside . for in the one place our brother tels us , christ never gave power of male-administration to a congregation , and in the other he tels us the like of a classis or great presbytery , and that christ hath given no power to any church to erre . by which sayings we are left at great uncertainty : for still the question will be whether the congregation doth erre or no , and so whether the classis do erre or no , and unlesse it be determined who must judge of this , we are still but where wee were , and no neerer an issue then before . this indeed is most true and must be so acknowledged , that though the lord almighty have given a power unto societies , whether they bee families , common-wealths , or churches , and have made sundry of them subordinate to none other the like societies in the exercise of their power , but to have supremacy of power within themselves , yet he hath also given them just and holy rules in his word for the directing of them in the use of this power , from which rules it is not lawfull for them to swerve or go astray ; but if they do , it will be sin unto them , and he will surely require it of them : but now between these two the power it selfe and the abuse or right use of the power , we must carefully distinguish , for though abuse of their power bee not given of god , from whom comes nothing but good , yet the power it selfe being good is given of him , and is so to be acknowledged . and though abuse of their power do justly deserve at his hands that they should be deprived of the power it selfe , ye● god doth not alwayes forthwith deale with men according to their deserts herein , but many times continues still to them their power , though they have abused the same , much lesse doth he allow others to deprive them of this power because of every abuse thero● : witnesse among others the examples of the pagan princes in the apostles times , who through their ignorance , infidelity , pride and other sins , could not but in great measure abuse their authority , and yet the holy ghost commands the christians to be subject and obedient thereunto , rom. . , . &c. t it . . not to obey them indeed , in doing evill at their commands , for in such case they must obey god rather then man , as act . . yet still they must be subject to the powers either actively or pa●●ively , even then when the powers were sinfully abused . even so , if a family shall abuse their power , it doth not follow that other families , may lawfully for this cause take away their power from them : or if a corporation shall so offend , it will not follow that other corporations may deprive them of their power . and if it be so in commonwealths , and families , why may wee not say the same of churches ? or how will it follow , if a church shall abuse their power , that other churches in such eases may take away the power from such a church ? for ought i see , this will not follow at all , no more then the other . for though christ have not given to any church a power of male administration as mr. rutherford speaks , yet hath he given to every church a power of administration , which if they manage not aright but do abuse the same , the lord iesus will be displeased with them for this abuse , and other churches may and ought to advise them and admonish them and testifie against them for the same ; but for the power it selfe , as christ himselfe doth not forthwith deprive them thereof , so much lesse may other churches take it from them , for who gave them this authority ? per in parem non habet potestatem : and churches are all of equall authority , and not one superior or inferior to another , as therefore when children or servants in a family are not governed as they ought to be , yet neighbour families have not warrant because of this male administration to invade the rights and destroy the power of such a family , even so it is in this case of churches ▪ this male-administration in a church is not forthwith a sufficient warrant for neighbour churches to invade the rights of such a church , and to take away its power from it . especially if we do consider that this male-administration in a congregation may possibly be but pretended and not reall , and that the administration of the classes may paradventure be really such ; in which case mr. rutherford saith the power of the classis is not of christ , but their voices ought de jure to be swallowed up by the congregation and the elders thereof . this argument therefore from male-administration of the power of a congregation , which mr rutherford saith , it is reason should be destroyed by another power added to it , meaning the power of a classis is of no sufficient force to take away the power of a congregation at all , not to establish the power of the classis over the same , being as justly applyable against the classis it selfe : therefore for ought that doth yet appeare , supreame ministeriall church power which i conceive must needs be somewhere , may as well be in the congregation as in the classis , and can neither by this argument of male-administration nor by any other that we have yet seene , bee placed in the classis any more then in the congregation . chap. xii . whether it be against the light of nature that the adverse party be judge ; and whether mr. rutherford can safely say that none of them do so teach , and whether this saying that parties may not be judges do make against entirenesse of power in a congation , any more then in a generall or nationall councell . the next place where mr. rutherford deales with the answer , is in his p. . where alledging mr. tompson and me , page . he hath these words as ours , viz. if it be against the light of nature that the adverse party be the sole iudge , which must be if the sole power of iurisdiction be in the congregation ( as wee grant in an extraordinary case and the congregation is in an iland it selfe alone ) and so it shall be lawfull for a single congregation to do that which is against all equity , and the very light of nature , it must then follow , that it is not against the light of nature that a congregation though consociated with other congregations have entire jurisdiction within it selfe . answ . our words in the page alledged are more prospicuous and cleere , then these which are here set down for ours : neither do wee make any mention of a congregation in an iland , nor yet of a congregation consociated with other churches , least of all do we say ( or report others to say ) that it is lawfull for a single congregation to do that which is against all equity and the very light of nature ; none of these things are ours . and therefore , that our true meaning may plainely appeare as it is , i will transcribe a few of our words , which are these , viz. sure we cannot thinke that there can be such a case imagined , wherein you would grant it lawfull for a single congregation to do that which is against all equity and the very light of nature , and yet you grant that the case may be such that a single congregation may have entirenesse of jurisdiction within it selfe ; which seemes to us plainly to prove that for a congregation to bee so independent as to be the finall judge of offences within it selfe , is not against all equity nor against the light of nature , as is intimated by you . these are our words , much differing from those which mr. rutherford sets down as ours , which i thought meet to relate out of the answer , that our meaning might appeare as it is , and no otherwise . and now let us heare what our brother subjoyneth for answer . none of us , saith he , do teach that it is against the light of nature that the adverse party be the iudge : it might fall out in a generall councell lawfully convened from which their is no provocation : yea and in a nationall councell ( for all councels may erre ) the adverse party may judge ; as it was a lawfull councell according to a church constitution that condemned christ of blasphemy and they were also his enemies . answ . and may it not also fall out in a provinc●all synod , and in a classis or presbtytery of many churches ? i suppose it cannot be denyed , but the iudges in all these may be the adverse parties ; and so if the adverse party may not be iudge , then neither generall nor nationall councels , nor provinciall synods , nor classes , nor presbyteries may be iudges ; because there is none of these but possibly they may be parties . and so this argument , parties may not be iudges , doth make no more against the congregations power of judging , then against all ecclesiasticall assemblies whatsoever . vnlesse therefore men would overthrow the power of all ecclesiasticall iudicatories whatsoever without exception of any , they can have no help from this argument to overthrow the power of iurisdiction in congregations . not to insist upon that which might also be truly alledged , that the objection hath the like force , ( if any at all ) against civill iudicatories . but is it so indeed as our brother affirmeth , that none of them do teach that it is against the light of nature that the adverse party be the judge ? i thinke he should not thus have spoken , for i am much mistaken if the contrary hereunto be not certainly true . for first of all , i alledge the words of reverend mr , herle , in his book of independency page . alledged in the answer : page , the very pag. which here mr rutherford is dealing against . in which place of mr. herle there are these words , viz. that there ought to be graduall judicatories , wherein the agrieved party may appeale from the lesser to the higher , that against the very light of nature the adverse party be not the sole iudge and party too in the cause , there can be no ceremony or type in this , next of all i alledge the words of the same reverend author in his page ▪ ( which is also alledged in the forementioned place of the answer ) where the words are these , what if a brother offend not a particular brother , but the whole congregation ? what if ten brethren offend the whole or part ? shall we thinke the offence fals not within our saviours remed or complaint or appeale here ? that the offended party be not against all equity the sole and finall judge of the offence . in which places wee see it is plaine , yet this reverend author counts it against the very light of nature ; that the adverse party should bee iudge and party too in the cause , and that it is against all equity that the party offended should bee sole and finall iudge of the offence . and therefore it is marvellous that mr. rutherford should say that none of them do so teach : yea , it is the more marvellous inasmuch as both these places of mr. herle are expresly mentioned in that very page of the answer which here mr. rutherford is disputing against . and therefore it he had not remembred that himselfe had read the same in mr herle , as like enough he had , yet finding the same alledged by us in that scripture of ou●s , it is marvell hee would not turne to the places alledged to search and see whether the thing were so or no , afore he had denyed the same . whereas on the contrary , whether he searched or searched not , this we see that he roundly affirmes , that none of them do so teach ; to which saying i know not how to assent , our eyes having so plainly seene and read the direct contrary , yea and further , it is yet more marvellous that mr. rutherford should thus write , considering not only what hath been already said , but also what himselfe hath written elsewhere : i will mention a few of his own sayings , and then himselfe shall be ●udge , whether the thing we have now in hand was by him advise●ly and well spoken . in his pe●ceable plea , page he hath these words , when the graecian church offendeth the hebrew church , the hebrew church cannot complaine to the graecian church , for the law forbiddeth the party to bee judge . and what law hee meanes may be perceived by his words in page . of the same treatise , where he saith , if one man be wronged and see truth suffer by partiality , the law of nature will warrant him to appeale to an assembly , where there is more light and greater authority , as the weaker may fly to the stronger . now let himselfe be judge whether in these testimonies compared , he do not teach , that it is against the law of nature that parties should be iudge● , and that therefore men may appeale from them . againe , those words page of the same book are so plaine as that nothing can be more , these words saith he what soever yee bind on earth , &c. must be meant only of the apostles , and of the church , verse . yea , and it must exclude peter and his offending brother , suppose they were both beleevers ; because parties by the law of nature and nations cannot be iudges . las●ly , those words are expresse in his due right of presbytery , in his see ●nd p. , . where hee writes thus , if according to the law of nature and nations , no man can be iudge in his own cause , then are appeales from the eldership of one congregation , when they are a party to the caused person , naturall — but the former is reason , nature , law of nations . ergo so is the latter . in the assumption of which sylogisme he plainly affirmes that it is reason , nature , and the law of nations , that no man may be judge in his own cause , and by all this i suppose t● is manifest that the thing which he saith none of them do teach is expresly and plainly taught by some of them , and among others even by himselfe , who therefore ought not to have denyed the same , nor can bee cleered from much forgetfulnesse in so doing . and if so great an oversight be found in him , i hope himself may thereby be intreated to be tender of agravating matters against us or others , at leastwise not so farre to agravate them , as to impute unto us matters which we do not hold : for a mans owne infirmities should make him more equitable and favourable towards others . and christian readers may be warned hereby not hastily to receive all that mr. rutherford hath written , afore they have duly examined and tryed the same , whether the things bee so or not , for wee see through forgetfulnesse or otherwise hee may greatly mistake himselfe , and misse of the truth , and give forth such sayings and expressions for truth , as are in no sort to be maintained but recalled , though neverthelesse he is otherwise a man of great worth , and so ever to be acknowledged . we teach that it is not congruous to the wisdome of christ , nor to the light of nature , that christ should have appointed all the ordinary church courts , so many thousand congregations , who may rather crie then extraordinary and higher synods to bee the onely ordinary iudges in their own cause . answ . these qualifications and limitations of the matter of parties being iudges are such as to my remembrance i never heard given afore now . now indeed it is said . that all congregations being so many thousand . . may not be the only ordinary iudges in their own cause , but it would bee against the wisdome of christ and light of nature if it should so be ; yet formerly it was delivered absolutely and simply , that it is against the light of nature for parties to be iudges , without any such modifications and qualifications as now mr. rutherf . gives to help the matter withall . neverthelesse by qualifying the thing in this sort , it seemes thereby to bee still granted that though so many thousand congregations may not ordinarily be iudge in their own cause , but the light of nature will be against it , yet for some congregations and at some times the thing may be allowed well enough : else why is the thing denyed only to so many congregations , and ordinarily , if it be not thereby implyed that some congregations and at some times may thus practise ? now hereupon the question groweth , whether some at some times may bee allowed to do contrary to the light of nature , though all may not : or whether the light of nature bee changed when there comes to be many congregations , and be not the same that it was before , when there was no more congregations but one , whether i say some new light of nature do arise with the rise of new congregations , so that when they are many it would be against this light for them thus to bee iudges , though it was not so when there was but one : or whether we must say the light of nature remaining in the same , one congregation remaining alone may be allowed to do contrary thereto , but many may not . it seemes to be inconvenient and ha●d to affirme either of these ; and yet the one or the other seemes unavoidable by this that mr. rutherford here teacheth . for let it be granted that a congregation that is alone , yea a generall councell , yea a nationall councell also may be iudges in their own cause , and that no light of nature is against the same , and yet many congregations may not be so , but then the light of nature will be against it , let these things i say be granted , which are all of them granted and taught by mr. rutherford , and then i desire to know how the inconveniences mentioned can be avoided ; i meane how it can be avoided , but either some men or church assemblies may lawfully do that which is against the very light of nature , or else that the light of nature is changed when many congregations do arise , from that which it was when there was but one . yea the difficulty and intrica●y in this way is yet more , if it be well considered . for first of all when a congregation is alone , it is yeelded that it is not against natures light for them to bee iudges in their own cause . secondly , when many congregations do arise , now it is said it is against such light , that they should so be iudges : yet thirdly , when these congregations do gather into a nationall councell , then this light of nature will allow them to be iudges , as in the first case of a single congregation that is alone : and the same is also said of the generall councell : so that here is strange varying and changing of the light of nature , and of that which is against it , lawfull or unlawfull thereby . and when good reason and ground is given for the cleering of these things , we shall then consider further thereof , and see more then yet we do . in the meane time taking what is granted , that no light of nature forbids a congregation when it is alone , to have entirenesse of iurisdiction within it selfe , nor forbids the same to the generall or nationall councels , i thinke it may thence be inferred , that the like must be allowed to congregationall churches that have neighbours , and that entirenesse of iurisdiction in these is no more against the light of nature , then in the other . for to say that one congregation may have this entirenesse of iurisdiction and the light of nature allowe● it , and others may not but the light of nature forbids it ; yea to say first the light of nature allowes it , and then it forbids it , and then it allowes it againe , these are such abstruse and intricate things , yea so apparantly incongruous and inconsistent , that it passeth my understanding to perceive how they can stand together . chap. xiii . whether the churches at thessalonica and ierusalem , were each of them more then one congregation ; and of mr. baynes his iudgement therein . of the assembly mentioned luke . and whether our saviour did there speake to his disciples onely , or to all the people also . it is a wonder to me saith our author page . that thessalonica was but one congregation — yet the apostle ascribeth to them that which is a note to worthy baynes of the unmerous multitude of the church of jerusalem , from whence went the word of ged to all the world. thes . . . for from you sounded out the word of the lord not onely in macedonia , and achaia , but in every place your faith to god-ward is spread abroad . answ . all this doth not hinder but thessalonica might be one congregation , though perhaps a great one . for that the word did sound out from them to others , and their faith to godward was spread abroad , what is there in all this to prove they were many congregations in one church ? and for mr. baynes whom our author worthily counts a worthy man , there is nothing in him that will serve mr. rutherford his purpose , but much that makes for the contrary . for it is well known in his diocesans triall he maintaines at large , that churches by the appointment of chr●st are congregationall , and denyes that one congregation may be one church : and in the particular instances of the church , at jerusalem , at co●i●th , at ephesus , at antioch and others , he holds the very same that we do , and the direct contrary to that which mr. rutherford stands for . and therefore whereas he wonders that thessalonica should bee one congregation , considering what the apostle saith of them , and what mr. baynes hath said of jerusalem , i may more justly wonder that he should once mention mr. baynes in this cause . for if ever there was man in this world that deny●d many congregations to be one church , and allowed onely such churches to be instituted of christ as may meete ordinarily in one congregation , this mr. baynes was one of them ; and therefore a wonder it is to me that mr. rutherford should thinke to have help from him in this question . but let us consider what it is that mr baynes doth say of the church at ierusalem : why , this which the apostle affirmeth of the thessalonians mr. baynes doth make a note of the numerous multitude of the church at ierusalem . but doth hee make it a note of many congregations in one church at ierusalem ? if he do , this were something to the purpose , i grant . but i hope mr. rutherford will not so report of mr. baynes ; for it is plaine mr. bayne● doth not so speake , but expresly saith the direct contrary ; and therefore what ever numerous multitude might be in that church , and what ever might be a note of such multitude , except mr. baynes had said that the multitude was such as made many congregations and yet all but one church ( which he never said but the contrary ) there is no help to be had from mr. baynes in this businesse . for who knoweth not that there might be a numerous multitude , and yet but one congregation ? sure in mr. baynes his judgement it might be so , and therefore though hee grant a numerous multitude in this church at jerusalem , yet mr. rutherford purpose for many congregations in thessal●nica and yet all but one church , is not gained , nor at all holpen thereby . which will better appeare if mr. baynes his argumentation in the place which i conceive mr. rutherford aymes at , be considered in page . of his diocesans tryall , he propounds an argument of theirs who would have many congregations to be one church , taken from the example of the ancient churches of rome and alexandria , laid down in these words : if the multitude of christians did in ierusalem so increase within a little time , that they exceeded the proportion of one congregation , how much more likely is it that christians in rome and alexandria did so increase in yeares , that they could not keepe in one particular assembly : but the first is true , ergo also the latter . now when he cames to answer this argument , pag. , . what doth he then say . first of all he saith , the proposition is not of necessary consequence , for there were saith he very extraordinary reasons of that which was effected in ierusalem : and so he proceeds to mention , or . reasons in particular , of which one is this which it may be mr. rutherford hath an eye unto , that the state of this church was such as that it was to send out light to all others , a common aursery to the world. and therefore if the thing were granted that in jerusalem there was a numerous multitude , yea such a multitude as could not be contained in one congregation , yet saith he , it doth not follow from this particular to the so great increasing of these churches , to wit , of rome and alexandria in tract of time . and even so may i say , it doth not follow to the so great increasing of the church of the thessalonians , there being such extraordinary reasons for that which was effected in ierusalem , as neither rome nor alexandria , nor yet thessalonica could alledge the same . and this is his answer to the proposition . but for the assumption , where mr. rutherford his help must chiefly lye , to wit , that the multitude of christians in ierusalem did exceed the proportion of one congregation , this mr. baynes doth expresly deny : not to mention , saith he , that we do deny the assumption . therefore , the proposition being by mr. baynes not yeelded , and the assumption expresly denyed , i see not how master rutherford can have any help to his cause from either of both . he denyes not , he saith , what mr. tompson and i do say , that may meet to hear the word , many thousands were gathered together , luke to heare christ . answ . if this be not denyed , then suppose there were or more in the church at ierusalem , it doth not follow therefore that that church was many congregations , and so our purpose is gained . but we , he saith , leave out the inconveniences of thronging so all at once , for they trod one upon another . second , christ preached not to all those thousands at once , for it is expresly said verse . hee began to say to his disciples ; so , christ refusing to preach to such a disorderly confluence of people , who could not heare , and his doctrine being all for his disciples , the very sermon being preached to his disciples onely — evidenceth to me that christ condemneth a numerous multitude to heare at once . answ . the question is not about the conveniency or inconveniency of such excessively great assemblies ; but whether there be an impossibility in nature , and reason , that so many as are said to bee in the church at ierusalem should assemble and come together in one congregation ; for this is sometimes said for the proving of sundry congregations in that one church . now if this be not impossible , then the plurality of congregations in that one church cannot bee concluded by those great multitudes that were therein . and that it is not impossible for such great multitudes to come together in one congregation , the scripture alledged luke , doth witnesse . if they trod one upon another , that might argue the assembly was very great , and that they were very desirous to bee neere unto our saviour for their better hearing , but doth not at all prove that such multitudes are so great as that they cannot possibly be spoke unto and heare in one congregation . and therefore , whereas our brother saith , christ preached not to all those thousands at once , and that he refused to preach to such a disorderly confluence of people , with favour of so worthy a man , i thinke the truth is otherwise . for though he began to speak to his disciples , verse . and exhorted them against worldly carefulnesse , verse . yet others who were not disciples were present , and did also heare his sermon : witnesse that in verse . where it is said that one of the company ( interrupting our saviour as it seemes ) demands of him that hee would speake to his brother about dividing the inheritance ; to whom our saviour makes answer , verse . which plainly ●hewes that all the p●esent company were not disciples . yea whereas it is said , that hereupon our saviour spake to them of bewaring and taking heed of coveteousnesse , verse . and sp●ke a parable to them of a certain rich man , verse . and after this said to his disciples , verse . take ●o thought for your life what you shall eate , &c. it appeareth hereby that these persons spoken to afterward verse , , &c. were not the disciples , who were spoken to afterward , verse . but were some other people besides . and what can be more plaine then that in verse . where it is expresly said , that christ spake unto the people , rebuking them for their hypocrisie , that could discerne the face of the skye , and of the earth , but could not discerne that time ? and he said also to the people , saith the text ; doth it not plainly appeare hereby that as myriads of people were gathered together , ver . so our saviour spake the word unto those people ? i suppose the thing is manifest , and that therefore our brothers words cannot stand , when he saith , that christ preached not to that confluence of people , but refused so to do , his doctrine being all for his disciples , for we see the holy ghost witnesseth that hee spake not onely to his disciples , but to the people also : chemniti●s hath these words , neg●ri non potest ●n hac satis prolixi concione , &c. it cannot bee denyed that christ in this long sermon of his , directed his speech first to his disciples , second to his friends , third to one of the company . fourth to peter demanding a question . fift to all the multitude , and it seemes the ev●ngelist was willing as it were to reckon up these severall parts or members of the sermon , harmon . chap. . and the refuter of dr. downams sermon saith , the mention of many thousands in jerusalem doth not make the number such as by no meanes could meete together in the publike worship of god , seeing it is apparent , luke . . that the people which assembled unto christ and partake his ' doctrine were also many myriads : and albeit he began at the first to speake to his disciples verse . yet afterward he spake to all the people assembled , ver . . . . reply p. . p. . wherefore though our brother say christ spake not to these multitudes of people but to his disciples onely , yet sith wee have the ●ext it selfe , and the judgement of two divines of chiefe note , expresly witnessing the contrary , therefore we cannot assent to him herein . whereas chrysostome saith did heare his voyce at once in one congregation by meanes of scaffolds and galleries , and mr. mather is willing to yeeld were all assembled in one place to heare the word , and that all the multitude of converts at ierusalem were together in solomons porch acts . i grant could heare at once , but alas &c page . answ . if chrysostomes testimony be of any weight , or mr. baynes his testimony by whom chrysostome is alledged diocesans triall , page . then a must be granted that not only , but a greater number , even ● at least may heare the word at once . and if so , then members in the church at ierusalem will not prove plurality of congregations in one church , forasmuch as here are people and yet no more congregations but one . but alas this is a great uncertainty for independant congregations , but this is to be proved , first that ( mr. mather hath not added many other multitudes mentioned , acts . . & . . ) did meete dayly in the temple . second , dayly or ordinarily from house to house . third , to celebrate the lords supper dayly in the temple and in every private house , and there were need of many scaffolds and galleries , to sit at one table . fourth , to make one judicature , &c. answ . he that shall look upon the answer page will plainely see that i have here spoken to both those places of acts . . & . shewing that neither of them do prove a plurality of congregations in this church at ierusalem , but rather the contrary . and therefore this parenthesis which doth intimate that i have omitted to speake to these places , must not be assented to , but denyed . but why must these foure particulars be proved ? i suppose he meanes because of that which is said act. . they continued dayly with one accord in the temple , &c. but this doth not cleere it , that these foure particulars must needs be proved , and the reason is ; first , because iudicature which is one of the particulars , is not mentioned at all in that scripture ; nor is it said by us , that a dayly exercise thereof is necessary in every church or in any . second , the lord supper , which is another of the particulars , is not mentioned at all in that text , at leastwise not in those words or termes which mr. rutherford sets down ; much lesse is it said as he expresseth it , that they did dayly celebrate the same both in the temple and in every private house : nor can the same for ought i know be proved by this or by any other scripture , nor was such a thing ever affirmed by us , so farre as i know . i suppose if they had celebrated it in the temple alone , or in some private house or houses alone , that might have been sufficient , without any necessity of celebrating the same in both places upon one day , both in the temple and in the houses too . nay it is a question whether the lords supper bee at all intended in this place ; though i doubt not but they observed that ordinance , and verse . may possibly teach so much . but for the verse we are speaking of , viz , verse ▪ there is no necessity that the breaking of bread there spoken of , must needs be meant of that ordinance . sure he was a judicious expositor who understands it otherwise , quod hic fractionem panis &c. that is , whereas some expound breaking of bread in this place of the lords supper , it seems to me to be farre from lukes intention : calvin in act. . . so then , of mr rutherfords foure particulars which he saith we must prove , there is not past the halfe of them that needs to be proved at all , the two last being already removed . and for a third which is of breaking of bread dayly and ordinarily from house to house , understand this breaking of bread as calvin doth , of their civill repast , and then it hurts not our cause at all , though it be yeelded that they did dayly meet for such purpose in severall companies , in their private houses ; for this they might do and bee no more but one congregation . there remaines therefore onely one that needs to be proved , namely the first , that they did dayly meete in the temple ; and this may bee proved with case , because the plain words of the text do affirme it , they continued dayly with one accord in the temple ; so that yet we have found nothing that proves ierusalem to be many congregations in one church . nay i conceive , that one of these foure particulars , viz. the first , of their dayly meeting in the temple , doth apparently shew that how great soever the number was , yet it was not exceeding the proportion of one congregation , which might come together in one place ; for the temple was but one in all the city , i meane there was but onely one individuall temple , and not many temples , which if there had been then our brethren might possibly have said , that they met distributively in sundry lesser companies , but were to many too meete all in one congregation ; for so they were wont to expound sundry other phrases used by the holy ghost , to declare their comming together . true say they , they come together , but how ? not collectively all of them together in one place , they were too many for that ; but they came together distributively , some of them in one place , and some in another , and so they think they have answered sufficiently . but now to this of their meeting together in the temple , they cannot answer so ; for then there should have been sundry temples , in which they might have met , distributed into sundry companies ; but there being no more temples but one , and the text affirming plainly that they all met with one accord , in the temple , it must needs be , that they met collectively , all of them together in one and the same place ; and hence it followeth , that they were not so many but still they might be one congregation as well as one church . so that of the foure particulars , which he saith we must prove , some wee see need not to be proved at all , and the first of them which we can prove with case doth make much for the weakning of his cause , and for the strengthening of ours . yea mr. mather will have the whole containing as one independant congregation , act. . , , , . and the many myriads or thousands of beleeving jewes , acts . , , . to meete as one congregation . answ . when in the answer i speake of these places , the word independant was not there used by me at all , but only is here added by himselfe , for what cause himselfe can best tell . but for the matter , i conceive the thing which i there delivered is cleere from the texts themselves , that the multitude of those iewes did assemble and come together , in one place ; for as for one of the places act. . it is expresly there said that the apostles called the multitude together to propose unto them the choice of deacons , verse ▪ and bad them look out from amongst themselves seaven men , qualifyed as the apostles do there describe , verse . whereupon it is said that the saying pleased the whole multitude and they chose seaven who are there named verse . and presented them unto the apostles that they might lay their hands on them , verse . which plainely shewes that the whose multitude how many soever they were , yet were not so many , but they might all assemble in one place , to heare matters proposed to them , to consider thereof , and upon liking to put them in execution , as in other things so in this particular , of making election of officers , as there they are recorded to have done . and as for the other place act. . though it be a question , whether those many thousand iewes , that beleeved were all members , of that one church at jerusalem , yet it cannot be any question , whether they might come together in one place , sith iames and the elders do expresly there say unto paul , the multitude must needs come together , for they will heare that thou art come . nor can we say they might come together onely distributively , in sundry companies , but not all in one place , for the end of their comming together will not beare that exposition , which end was , that they might see , and heare paul , and try what satisfaction he would give them , in the matter whereof they were informed of him , that he taught the iewes , to forsake moses , and to omit circumcision and other iewish customes . these things they were informed to have been taught by him amongst the gentiles , and hearing that he was come to the city , they must needs come together to heare what he would say to the matter , and how hee would cleere himselfe . now if this was the end of their comming together it must needs be that their comming was altogether unto one place , and not in severall companies ; for this could not answer their end , inasmuch as paul being but one person , it was not possible they could see him , nor heare him in sundry places at once ; and therefore they might as well have staid at home , and not have come together at all , as come together in such sort . plaine it is therefore , that the multitude spoken of in these two scripures were not so many but they might meete in one congregation . which point as something hath been said in the answer p. , . for the cleering of it , so i am the more confirmed in it by mr. rutherford his dealing concerning these scriptures . for though he make mention of them in this place , as we see , and of that apprehension of mine concerning those scriptures , yet he doth not at all remove the grounds , which were given for that apprehension in the answer , but doth wholly passe them by in silence . now taking occasion to speak of the scriptures , and relating what my apprehension was concerning the same , and yet saying nothing at all to the gronnds , whereon that apprehension was built , it seemes hereby to bee implyed that indeed he had nothing in readinesse to object against the same . so that i may still conceive of those scriptures as i did before , for any thing yet brought to induce me to be of another mind . as for that which next followes , certainly the apostles practice must be our rule , and then or being so farre beneath or , may well seeme a number for fewnesse not competent , and what shall wee then thinke of only , or . answ . the answer is , that the apostles practise doth not at all condemn ours , though our congregations have not in them the like numbers , but sometimes more and sometimes lesse ; for was it not so in that primative apostolike church ? is it not plain , that that church was for number farre lesser at the first , then afterward , when they grew to or more ; and yet after this they grew to be fewer againe , when persecution scattered them all abroad except the apostles , act. . . and therefore if or , being once the number in that church , be a rule condemning out churches , as being for fewnesse not competent , when they are beneath that number , how will it be avoided but by the same reason the practise of that church at one time , shall be a rule , for the condemning of it self at another time ? for sure it is , their number was not at all times alike , but sometimes more , and sometimes lesse ; as in the sea it is not alwayes full tyde , but sometimes low ebbe , nor is the moone alwayes at full , but sometimes at the change ; nay if the apostles practise must be our rule , then inasmuch as their churches , had not alwayes the like numbers of members in them , but sometimes the number was greater , and sometimes lesser , it will follow therefore that the number of members in our churches needs not alwayes to bee the same , but though greater numbers be lawfull , yet the lawfulnesse of lesser numbers may not be denyed . chap. xiv . whether the church at corinth was one church , meeting distributively in sundry congregations , or whether it was onely one congregation . and whether cor. . . if the whole church came together in some place &c. doe make for sundry congregations or for one onely . page . i cannot but thinke that weake which mr. mather and mr. tompson say ( answer page . ) the place cor. . . that speaketh of the whole church comming together to one place doth unavoidably prove , that corinth had their meetings and not by way of distribution into severall congregations , but altogether in one congregation : and it is plaine , that though they had variety of teachers and prophets , yet they all used to come together to one place . answ . if that which wee say be weake , it is more easie for one of such ability and strength as mr. rutherford to overthrow the same . yet it is not words that will suffice , but weight of reason that must availe thereto . let us heare therefore his answer to this passage which he thinkes and censures to be so weake . the place saith he , cor. . . if the whole church come together &c. deth evince the contrary . for the apostle doth there reason ab absurdo , from a great incongruity : it were incongruous saith he , and ridiculous that the whole church of corinth and all their guifted men speaking with tongues ( so that they could not be understood by infidels ) should all convene in one place , and speake with divers tongues : for the unlearned and unbeleevers would say they were madde ; therefore hee presupposeth that the whole church should not all come to one place , but that they should so come to one place , in divers assemblies . — answ . and is it true indeed , that this place doth evince the contrary ? viz. that the church at corinth did not all meet in one congregation : how shall we be assured that such a thing is evinced by the place ? for as for the reason given , &c. that the apostle d●th there reason ab absurdo , or from great incongruity , this doth not prove the thing at all , partly because they might practise something that were not meete but had incongruity in it , and partly ( and more especially ) because the apostle doth not lay the absurdity where mr. rutherford layes it , viz. in the convening of the whole church in one place , but in their speaking with strange tongues when they were convened and come together . touching the former of these , mr. rutherford reasoneth to this effect . if it were an incongruous or un●it thing that the whole church at corinth should come together in one place , then they did not so come together : but the first is true , ergo the second is true also . in which kind of reasoning ( such is our weaknesse ) we thinke neither part of the argument to be free from just exception . for as we wholly deny the assumption , so we also thinke there is no sufficient strength of consequence in the maine proposition , forasmuch as sundry things were practised in that church which were no wayes fit not meet to be practised , and which the apostle doth therefore reprove , and seekes the redresse of the same : witnesse their factions and divisions : chap. . & . their neglecting church censures against the incestuous person , and on the contrary being puffed up , chap. . their going to law one with another before the infidels , chap. . their abuses in prayer and prophesying , their women uncovered and their men covered , chap. . their abuses in the lords supper , when they so came unto it that one was hungry and another drunken , chap. . now as it were an unsufficient kind of arguing to say , these things were unfit and unmeet , and therefore that church did not so practise , even so mr. rutherford his arguing seemes to be no better , who would prove they did come together in one place , because the apostle , as he thinks , did count such comming together unmeet . for if it were granted that such a comming had been unmeet , yet it doth not follow , but such might bee their practise notwithstanding : and therefore as hee counts our apprehension in this matter to be weak , so i leave it to himself and others to consider , whether in this consequence , it was not meet they should all come together in one place , ergo they did it not , be very strong . i desire here not to be mistaken : for i do not grant that their comming together in one place was unmeet , nor that the apostle doth reprove them for the same ; i have already said the contrary , in denying the assumption afore mentioned , which i do still deny . but the thing i intend , is to consider the strength of mr. rutherford his reasoning , and for that cause to apply it to the thing in question , which i still desire to keepe close unto , if it may be . now the thing in question , being this , whether the church at corinth , were so many at that they could nor meet together in one assembly , but had many congregations , and all but one church , and mr rutherford maintaining the affirmative , and bringing this reason for it , taken from the congruity of meeting all together , i therefore thought meet , to weigh the strength of this reason , which i do not perceive to be in any wise convincing : but supposing the apostle had counted such meetings , inconvenient and unmeet , yet this reason as i conceive , is too weak to prove mr. rutherford his purpose , that their number was such as that they could not all possibly meet in one place ; for they might possibly do that which were unmeet to be done , in this particular as well as they did in many other things . but in this particular i do not thinke , they did any thing absurd , or unmeet at all ; and therefore for further answer to this reason i would say : that the apostle doth not say the absurdity , where mr. rutherford layes it , to wit , in that the whole church did convene , and come together , but in speaking with strange tongues when they were convened , this latter being incongruous : and absurd indeed ; for the infidels comming into the church assembly , and hearing them so speake , might thinke them madde , as the apostle sayes ; but for assembling all in one place , i know no madnesse that was in that ; nor shew thereof ; nor do i yet beleeve that the apostle doth place the absurdity there . for though mr. rutherford bee a worthy man and learned , yet such a thing as this had need of some further proofe then his bare word . if a church should meet distributively in divers assemblies , and being so met should speake with strange tongues , i demand whether this manner of speaking , do prove such a way of meeting absurd ; i suppose he will say no , because it is the way of meeting which he holds the apostolike churches did use ; and if so , then suppose they should so speake with strange tongues , when they meet collectively all in one assembly , how can this manner of speaking conclude the absurdity of such kind of meeting any more then it did in the other ? for my part , though such kind of speaking have incongruity and inconveniency in it , yet i conceive assembling collectively and in one congregation is no more prejudiced thereby , then assembling distributively in many . hee ( that is the apostle ) presupposeth that the whole church should come to one place , in divers assemblies , and all prophecy in a tongue known to the infidels , as the unbeleever being convinced and judged of all the prophets might fall down in his face , &c. answ . if the prophets were met in divers assemblies at once , i marvell how the unbeleever should be convinced and judged of them all ; for i hope one singular and individuall unbeleever was not present in divers assemblies at once , nor convinced and judged ( as here he is said to be ) by those prophets , from whose assembly he was absent . eithe● therefore the prophets were all met in one assembly and not in divers , or else it is yet a quaere how he could be convinced by them all . for sure the unbeleever could not be present in sundry assemblies at once . page . the whole church is not the whole much people of corinth that beleeved , that did ordinarily meet in one place , the text saith no such thing , and that is to be proved and not taken as granted . answ . suppose it were true , that the whole church was not the whole much people of corinth that beleeved , this doth nothing prejudice our cause , for as much as our question is not about the whole much people that beleeved , but about the whole church . if therefore it be granted that the whole church collectively did come together in one place , we have what we desire , and require no more . as for the whole much people that beleeved , whether this be the same with the former or no , wee shall have no need to prove or take for granted that these did in like manner come together , for as much as our question in the termes of it is not about these , but about the other . but why is not the whole church the whole much people that beleeved ? shall we say the whole church is more then the people that beleeved ? or shall wee say it is not so much ? i conceive it must be one of these , or else it must be the same . if it be said it is more , then still we have our desire , if not more then we demand . for if a company that is greater then all the much people that beleeved , were neverthelesse not so great , but they might and did assemble in one congregation , then that much people that beleeved might so assemble much more . for if there be no impossibility but a company that is greater may so assemble , i suppose the same cannot bee denyed of a company that is lesser . againe , to say this whole church was a greater number then the much people that beleeved , is directly to gainsay himselfe , who in page , . makes the much people a greater number then the congregation meeting for the word , sacraments , and church censures ; because such a congregation , he saith , could not conveniently exceed one thousand , whereas the much people must bee much in comparison of thousands of jewes who rejected christ , for that otherwise it would not have beene much for pauls comfort , for which end it is mentioned and brought . if it be said the whole church be lesse then the people that beleeved , then it followes that some of those beleevers were not of the church , and so what himselfe hath written , page . . . will not stand . for in page , hee saith , that the seale of baptisme and the profession of the truth is that which makes one member of the visible church — and by this are all the citizens and domesticks in-churched , and received into a visible church . and page . he saith any who blamelessely professe christ is ecclesiastically — in foro ecclesiae , a true and valid member of the church visible , having ecclesiasticall power valid for that effect , and page . he saith , a visible profession of the truth and doctrine of golinesse is that which essentially constituteth a visible church and every member of the visible church . now if these things be so , then it followes that this whole people that beleeved were all of them members of the church , inasmuch as they were all partakers of baptisme and profession , which he saith do essentially constitute the visible church and every member thereof . and they were all members of the church , then the church was not a lesser company then they . nor can hee say it was a greater company , for the reasons mentioned before . and if it was neither a greater company nor a lesser , was it not then the same . and if it was the same , then how can this stand which he affirmeth in the place wee have in hand , where hee saith the whole church is not the whole much people that beleeved ? it seemes to me , that which way soever he shall take , his own pen will be witnesse against himselfe ; for in the place wee have in hand , hee saith the whole church is not the whole much people that beleeved : and in another place hee tels us , that the much people that beleeved was a greater number then the whole church meeting for word , sacraments , &c. and yet in a third place hee tels us , that in effect it was not greater , inasmuch as all baptized professing beleevers , hee saith , are of the church . further , when the text speakes of the whole church comming together in some place , let the wise judge whether it be a good exposition to say , by the whole is not meant the whole , but only a part . which i conceive is mr. rutherfords exposition , who will not yeeld that the whole did come together in any one place , but part in one place , and part in another , the whole being distributed into severall parts , and those parts into severall places . so that the whole church comming together into some place , must have this meaning , the whole came not together in any place , but part in one place and part in another , which i feare is too much violence offered to the sacred text , which should be handled with reverence . but he brings a reason for this exposition , and that is this , because else we must say that at any one assembly all the prophets and teachers did prophesy at corinth ; for the text saith , he is convinced of all , he is judged of all , whereas the consequence should bee absurd , it should bee a longsome and wearisome meeting , page . answ . and if they prophesyed not all in one assem●ly but divers , how could the unbeleever bee convinced and judged by them all ? it will not bee easie to conceive how it could be , they prophesying in such a way : for the unbeleever sure could not be present in sundry assemblyes at once , but in one onely . and therefore , those words , he is convinced of all , he is judged of all , will lay as much absurdity upon his exposition of the words as upon ours , or rather a great deale more . for as for ours , there is no absurdity therein at all , for asmuch as by all the prophets is meant all that prophesied at the time , when the unbeleever was present , and not that all must prophesy upon one day as mr. rutherford would have it . but the text doth not so say , nor any interpreter that i have met withall . sure i am beza saith , the expresse contrary , for upon verse . ye may all prophesy one by one , &c. he hath this note , non eodem sane die , sed ternis &c. that is indeed not all upon one day ( which is mr. rutherfords exposition ) but three at every moeing , having their turne to speak till all had spoken by course . interpreters say they met in divers assemblies , page . answ . let those interpreters be named ; and there words set down , and then by gods help we shall consider of what they say , and of the grounds and reasons thereof ▪ in the meane time to say that interpreters say it , and yet neither to tell us the reasons nor the words of those interpreters , nor so much as the names of any of them , how should this prevaile with us to turne us away from our former apprehensions in the point ? true it is in another place , &c. pag . speaking of verse . yea may all prophesy one by one , hee there tels us that diodatus understands it that they might prophecy , by course and in divers or sundry assemblies ; and essius , saith he , saith the same , to wit , that these prophets were to prophesy in divers assemblies . answ . for diodatus i have him not at hand , and therefore i cannot peruse the place ; but for estius , this i may say , that he neither saith what here is reported in his commentary upon the verse alledged , nor upon any verse else in all the chapter , as farre as i can observe , and i have read and perused him on purpose to see what were to be found in him : but though i cannot find him affirming that which mr. rutherford brings him for , yet i find sundry places , wherein he seemes to me to affirme the contrary ; for instance , commenting upon the verse alledged , hee hath these words as the sence which he most preferres , viz. quod si non unus tantum propheta sed plures &c. that is , if not only one prophet but sundry , yea all do speake in the assembly in order , it will come to passe that those all may also learne , and receive exhortation , there being never a one of them , who is not also a hearer . wherein we see he speaks not one word of prophesying in divers assemblies at the same time , but that they were so to prophesy that all of them were to be hearers , and learners , as well as speakers . which doth plainly imply , that there must be many prophets in one assembly at once . againe , upon verse ● , he hath these words as the sense of the place , quamvis forte multi suit in ecclesiae — vestra prophetae &c. that is , although perhaps there be many prophets in your church , yet it will be sufficient if two or three do speake at one meeting , and for others it shall be their duty to judge , that is to say , to examine and try whether these things be true and sound which are spoken by them that speake . wherein he plainly shewes his judgement to be that at one meeting they were to have many prophets present , of whom two or three onely were to speake , and the rest to try and examine what was spoken . and to the same purpose he speakes upon verse . which he counts to be the same with that of judging , verse . further these words verse . of the whole church comming together into one place , he expounds thus , alicujus loci totus populus fidelis , that is , all the faithfull or beleeving people of a place ; which is contrary to mr. rutherford who will not have the whole church , to be the whole much people that beleeved . finally , speaking of those words verse . if all prophesy , he hath these words , nec omnes inteligit absoluté , &c. that is , the apostle understands not all absolutely but to this sense , to wit , if all that speake in the assembly of the church do prophesy , that is , if prophets only do speake , and they that have the gift of tongues do hold their peace . which is contrary to mr. rutherford who understands the text so , that they were all to prophesie at one time ; and because at one meeting there were but two or three to prophesie , which two or three hee thinkes could not be all , hee will therefore have it that they were distributed into severall assemblies , and so did prophesie all at once , though onely two or three at one meeting . for which interpretation , though he alledgeth estius , yet estius wee see affords him no help at all . whereupon i have marvelled why estius should be alledged , sometimes thinking with my selfe whether his name might not bee mis-printed by the printer , instead of some other man ; sometimes thinking whether mr. rutherford his memory might not faile him in this particular , having read the thing in some other author , and supposing it had been in estius . but what ever might be the reason of this mistake , he that shall examine estius will not find in him any help at all for mr. rutherfords cause in this particular , but the contrary . the text saith expresly , verse , that at one time they prophesied but two or three . answer . this is a mistake also : for the words are , let the prophets speake two or three , and let the other judge . now let them do so , doth not shew their practise , but their duty : not what they did , but what they should have done . the text saith , if there be no interpreter let him that hath an unknown tongue keepe silence in the church , verse . and let your women keepe silence in the churches , verse . now shall any man say , that these texts do expresly prove that it was the manner of their women and of their men that had unknown tongues to keepe silence . i suppose no man can say it , the words being not a report of what their practise was , but a rule of direction to shew them how they ought to practise . and so wee say of the case in hand . but let it be supposed that it was not onely their duty , but also their practise to prophesie at one meeting but onely two or three , what can master rutherford gaine heereby ? his words following do tell us , where hee saith , if two onely prophesyed at one assembly , as this text will warrant cleerely . answ . not so , the text allowes three , which is more then two onely . but go on , and let us heare the consequence . then how doth this whole church consisting of all the beleevers at corinth , as is supposed by our brethren , convince the infidell , so as it may beare this sence , he is convinced of all , he is judged of all ▪ can two prophets be all prophets ? answ . though wee suppose the whole church consisted of all the beleevers at corinth , yet that the whole church did convince the the infidell , this wee never said nor supposed at all : for wee supposed and so do still , that hee was to bee convinced onely by the prophets , besides whom there were many others that were of the church . but for his demand , whether two prophets can bee all prophets , the answer is , that though two bee not all where there are more then two , yet if there bee no more , there it is otherwise ; and so where there are but two or three that doe prophesie at one meeting , there hee that is convinced by those two or three , may bee said to bee convinced of all , that is of all that doe prophesie . this sence of the place must needs bee received , else how shall the apostles words bee reconciled and stand together ? for as in one verse hee requireth , that the prophets speake two or three at one meeting , and the rest to iudge , verse . and in another verse affirmeth that the infidell in the case there proposed , is judged of all , verse . so hee doth not onely suppose in the very same verse , that they did all prophesie , if all , prophesie saith hee , and there come in one that beleeveth not , &c. but moreover in verse . hee expresly and plainely allowes them thus to prophesie ; yee may all prophesie , saith hee , one by one , that all may learne and all may bee comforted . which places compared doe evince the sence of the words heere given , and doe plainely shew that what hee saith verse . of the infidell being convinced of all and judged of all , may bee truely made good , if hee bee convinced of all and iudged of all that prophesyed at that meeting , though their number that so prophesyed were no more but two or three . and therefore whereas hee concludes , surely for my part i thinke it must unavoidably bee said , that they prophesyed distributively and in severall congregations , the answer is , that this needs not to bee said at all , but may bee avoided with ●ase ; and the contrary may bee safely held ; to wit , that they pro●●●cied collectively and in one congregation . for first , they did so prophesy , that one that beleeved not , and one unlearned might come in amongst them when they were prophesying , and by that meanes might bee convinced of all and judged of all , verse . which might well bee done , if they prophesyed all in one congregation , but otherwise it could not , for as much as one unbeleever could not bee present in severall congregations at once . secondly , they were so to prophesie , that the prophets when they prophecied were to have the rest of the prophets to bee 〈◊〉 , to heare and iudge of that which was delivered , let the prophets speake two or three , and the rest judge , verse . and the spirits of the prophets are subject to the prophets , verse . the former of which sayings mr. rutherford himselfe doth understand of a colledge prophets , having a power dogmaticall of judging , and censuring the doctrine of the prophets delivered . what they speake , saith he , page . is to bee judged and put under censure ; for the whole colledge must judge ; for which he alledgeth verse . and a little after , this is not a power of judging which every christian hath , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith piscator doth relate to the prophets , who are to judge ; but as ● take it a propheticall judging , which may warrant the iuridicall power of a presbytery , &c. by all which it plainely appeareth that when the prophets did prophesy , the other prophets were to bee present , to heare and judge of the doctrines delivered ; and if so , how can it bee that they prophesyed in severall congregations at the same time ? for had it been so , they could not have judged of one anothers doctrine , which they could not heare , being themselves at that time imployed in speaking in some other place . and therefore it seemes more likely , that they met in one congregation , where they might all prophesy , first one and then another , some at one time and some at another , and so all of them might also heare and learne , and judge of the doctrine delivered by others . chap. xv. whether the church at ephesus were more in number then corinth and jerusalem , and the judgement of mr. baynes ; whether that church was many congregations , or one onely ? pag . . having suggested sundry things , to prove that ephesus was many congregations , and yet but one church ; hee concludes this , viz. upon these considerations , i leave to our reverend brethren their judgement ; if mr. mather and mr. thompson say right , we doe not thinke they were more in number at ephesus then in corinth and jerusalem , where the christians met all in one place . answ . the exception then which in this place is taken against mr. thompson and me , is for this , that we doe not thinke the christians at ephesus , to be more in number then at jerusalem and corinth . concerning which , i will not say much , but onely this , that as we have onely delivered what we think in this matter , without determining or asserting any thing peremptorily ; so we shall readily imbrace the contrary , when good grounds shall be shewed for the same : which though we doe not yet perceive to be performed in all that mr. rutherford hath said ; yet i will not here spend time in examining the same , because i do not count this point of so much importance concerning the principall thing in question . for whether the church at ephesus were more in number then corinth and jerusalem , or whether it were otherwise ; there is no great matter in this as touching the maine question . for if all of them were such churches , as might usually meet together in one congregation , as i conceive they were ▪ it matters not much which of them was most in number . but doth not m. rutherford prove that the one church at ephesus was more then one congregation ? i confesse , he hath sundry things in the precedent pages , which he intendeth that way . but in asmuch as they doe not concerne m. tompson and me in particular , nor are by him applyed against any passage in the answer ; i will therefore passe them over more briefly , my purpose being chiefly , to consider of such particulars , wherein he takes exception against the answer . only , thus much i would advertise the reader , that a good part of that which mr. rutherf . brings to prove many congregations in one church at ephesus , hath been answered long agoe by mr. baynes in his diocesans triall , pag. . which i the rather commend to mr. rutherfords consideration , because , he counts him a man of worth , calling him worthy baynes : and for the help of such readers , as cannot readily come to the book it self , i will here transcribe a few lines out of the same worthy baynes , as they are to be found in his dioces . triall . p. , . viz. the church of ephesus was but one flock ; first , it is likely that it was of no other forme then the other . ( sir , ierusalem , antioch and corinth , which he had before shewed to be each of them one congregation . ) secondly , it was but one flock , that which presbyters might joyntly feed : they had no diocesan paster : if presbyters onely , then none but parishonall churches in and about ephesus : theremay be many flocks , but god ordained none but such as may wholely meet with those who have the care of feeding and governing of them : peter indeed pet. . . calleth all those he writteth unto one flock , but that is in regard either of the mysticall estate of the faithfull , or in respect of the common nature , which is in all churches one and the same : but properly and in externall adunation , one flock is but one congregation . thirdly , parishes according to the adverse opinion were not then divided : neither doth the long and fruitfull labours of the apostle argue that there should bee parish churches in diocesan wise added , but a great number of sister churches . but when it is said , that all asia did heare , the meaning is that from hand to hand , it did runne through asia ; so as churches were planted every where , even where paul came not , as at collosse : there might be many churches in asia , and many converted by peter , and others fruitfull labours , without subordination of churches . chap. xvi . whether the church at antioch was onely one congregation , and whether acts . . and . . doe not prove the affirmative . the answer , having in pag. . alledged acts. . . and . , . to prove that the church at antioch was no more then might be gathered together into one place , mr. rutherford in answer hereto saith , p. , . that the place acts . . is the representative church , and that he beleeveth the assembling of the multitude , acts . vers . . must be taken distributively . answ . this answer of mr. rutherfords , to the former place , was removed long ago by worthy mr. baynes , who also understands the latter place as we doe , and not as mr. rutherford : for in his dioces . triall , maintaining this position , that the churches instituted by the apostles , were onely such as might meet in one congregation ordinarily , and giving this very place and instance of the church of antioch , for one of his grounds , for confirming the said position , p. . hee comes imediately thereupon to answer an objection , which is the very same that here mr. rutherford brings to the former place , viz. that the church mentioned in that place , was the ministers or representative church : for the removing whereof mr. baynes returneth . things , . that the word church , is never so used : . he argues by analogy from that acts . where peter gives account before the whole church , even the church of the faithfull , and therefore in like sort , paul and barnabas might report before the whole church of the faithfull , what things god had done by them . . saith he , they made relation to that church which had sent them forth , with prayer and imposition of hands ; and this church stood of all those who assembled to the publicke service and worship of god , ( which is cleere , acts . . ) . his fourth particular is this other place of acts . vers . . where , saith he , the people of the church of antioch were gathered together , to consider of decrees sent them by the apostles from ierusalem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in all which , we cleerly perceive the judgement of this worthy man to be the same with us , and as clearly against mr. rutherford , as can be expressed , which being so , and his judgement being delivered upon such reasons , as seem to me weighty , and which mr. rutherford doth not remove ; i therefore see no sufficient reason to think otherwise of the church of antioch then formerly . for as for m. rutherford his reason to prove the place , acts . . to be meant of a representative church , viz. that they met for a matter of discipline , at least for a matter that concerned all the churches , to wit , to know how god had opened the doore of saith unto the gentiles : the answer is , that this doth not evince the thing : . because rehearsing , how god had opened the doore of faith unto the gentiles , being neither admission of members , nor of officers , nor any matter of censure , nor any thing else ; but onely a meer declaration of the gracious workings of the lord , cannot be any matter of discipline , as i conceive . . suppose it were a meeting for matter of discipline , must it needs be a meeting for elders alone , without the presence of the faithfull ? will mr. rutherford deny it to be l●wfull for any to be present at matters of discipline , but onely the elders ? i suppose he will not deny it at all , sure i am he hath heretofore written otherwayes ; peaceable plea p. . where he granteth that all matters of discipline must be done with the peoples consent , and alledgeth about . or . divines old and new for the same tenet . now if matters of discipline must be done with the peoples consent , then the people must be present thereat ; for else they give their consent blindefold . and if they must be present at such matters ; then suppose the matter mentioned in the scripture we have in hand , had been of that nature , yet the church that was gathered together about the same , needed not to be a representative church of elders alone , as mr. rutherford would have it , but might consist of the people also , who by his own grant may be lawfully present at such matters . . be it a matter of discipline , or a matter that concerned all the churches , or what else mr. rutherford will have it ? it is plain that paul and barnabas when they were at ierusalem , did declare such matters as here they do declare at antioch , not onely to the apostles and elders , whom he perhaps would make a representative church , but also to a church besides them , i mean besides the apostles and elders ; for so it is said , acts . . that at ierus●lem they were received of the church , and of the apostles and elders , and declared all things that god had done with them : and vers . . they declared to the multitude what miracles and wonders god had wrought among the gentiles by them . now if they declared these things at ierusalem not onely to the apostles and elders , as to a representative church , but to the church of the faithfull also , as the text saith , they did , what reason can be rendred that the church , which was gathered together at antioch , should be onely a representative church ? and that the people there were not present ? for my part , i see no reason for it , but that they might declare these things to the brethren a● antioch , as well as to the brethren at ierusalem ; and as well to a representative church at ierusalem , as to a representative church at antioch . and therefore sith it is apparent that at ierusalem they declared these things to a church , which consisted of others besides apostles and elders ; the church at antioch to whom they declared the same things , might be also a church of the like kinde , and not a representative church , as our brother conceives it to be . . the nature of the thing , which they doe declare to this church was such , as that it was fit enough for the people to be acquainted therewith ; which the text mentions in two clauses ; first , more generally , all that god had done with them : secondly , more specially , how he had opened the doore of faith to the gentiles . now suppose the people had nothing to do in matters of judicature by way of power therein , yet to be informed of other peoples conversion , and how god blessed the labors of the apostles to that end , which are the things they declared to this church , these are no such matters , but the people may bee acquainted therewith for their comfort , and that god might have praises from them all ; and therefore the church to whom paul and barnabas declared these things , needs not to be understood of the elders alone , but may well enough be a church consisting also of ordinary christians . . paul thought it not unmeet to make known to all the corinthians the grace of god bestowed on the churches of macedonia , cor. . , . and declareth to them of macedonia , the forwardnesse of the corinthians in the grace of liberality , cor. . . shewing the good that came hereby , in that the example of gods grace , in some provoked many others to the like , cor. . . your zeale , saith he , hath provoked very many ; and likewise in that , by this meanes , there redounded many thanksgivings unto god , vers . , . and if upon these and other good causes he did thus practice towards the christians of macedonia and achaia , i know no good reason why he and barnabas should deal otherwise with the christians at antioch , and conceale from them the gracious workings of god by their ministery amongst the gentiles ; and make known the same onely to a representative church of elders . as for our brothers answer to the other scripture , act. . . that the assembling of the multitude , there spoken of , must be taken distributively , i conceive the text will not beare that exposition : for the words are that they gathered the multitude together , then delivered the epistle . now if this multitude was gathered together not in one assembly but diverse , how could the epistle being but one , be delivered to them all ? can one epistle be delivered to sundry or severall assemblies at one time ? i suppose it is not possible , except we shall imagine there be sundry coppies , one to be read in one assembly , and another in another ; whereof in the present case , there is not so much as the least hint . and if we would imagine such a matter , for which there is small reason ; yet since it is , iudas and silas , by whom this epistle was sent , and who were to tell the same things by mouth , and who also upon the delivering of the epistle exhorted the breathren of antioch , with many words , as is cleare , vers . , , , . iudas and sila● , i say , being but two men could not be present , and speak , and act these things in many assemblies at once , but must of necessity be both in one assembly , or at the most in two : but the text makes no mention of their being in two , but plainly enough intimates the contrary , that they were both together : and yet where they were present , there was the multitude gathered together , to receive the epistle by their hands , and to heare the report and word of exhortation at their mouth . unlesse therefore we will imagine that iudas and silas could be present , and act in many assemblies at once , there is no reason to think this multitude among whom they were present and acted , to be many congregations or assemblies . and therefore for his conclusion , pag. , . that the mentioning of one multitude in the singular number , acts . . can never prove that there was but one single congregation at antioch . the answer is , that we doe not lay the force of our reason in the mentioning of the multitude in the singular number , and therefore it can not thus be satisfied , or put off : for our words are these : the whole multitude of them were gathered together at the return of paul and barnabas from the synod at jerusalem , to heare the epistle read , which was sent from that synod : answer p. . wherein it is easie to perceive , that we lay the force of our reason not in this , that the church is called a multitude in the singular number ; but in this , that the whole multitude were gathered together , for such an end , as there is expressed : and this we still conceive may prove the point : for a church , which is such a multitude , as is gathered together , for the receiving of one epistle , which was sent unto them all , and which is gathered together to heare the epistle read , and also to heare the same things by mouth , the men from whose mouth they must so heare , and from whose hands they must so receive , being no more but two ; such a church as this can be no more , but one congregation , or assembly . now antioch was such a church : and therefore was no more but one congregation . if this conclusion be not granted , some way must be devised how many severall assemblies might all be receivers and hearers of one and the same epistle at the same time , there being but one coppy of the epistle , as also how they might at one time heare the same things declared to them by mouth , when there was but two men to declare the same . and when such a way is found out , we may then further consider thereof . but in the mean time , the grounds and reasons alledged doth induce me to think , that antioch , where those things were thus done , was indeed , but one congregation . chap. xvii . whether no liberties are given by christ to the people , but women must exercise the same , as well as men : and of the peoples liberty about ordination , or the calling of ministers . in the answer , p. . we have these words , viz. governing properly so called we acknowledge not in any , but in the elders alone , cor. . vers . . rom. . . heb. . . if that word be ascribed to the people , it must be understood in a more improper sense ; for that which impropriety of speech were more fitly called liberty or priviledge : and yet this liberty when it is exercised about ordination , deposition , excommunication , &c. is of the whole body communiter , or in generall , but not of all and every member in particular , as you conceive us to hold ; for women and children are members , and yet are not to act in such matters , the one being debarred by their sex , and the other for want of understanding and discretion . this passage mr. rutherford having related ( though with some variation ) in his pag. : in answer thereto , he saith thus , p. . if there be no governing power in women , nor any act at all in excommunication , you loose many arguments , that you bring cor. . to prove that all have hand in excommunication , . because paul writeth to all . . all were to mourne . . all were to forbeare the company of the excommunicated : then belike paul writeth not to all saints at corinth , not to women , and women were not to mourne for the scandall , nor to forbeare his company . answ . if mr. tompson and i doe being such arguments from cor. . why is not the place quoted , where we doe bring them ? i suppose there is no such place at all that can be produced ; and therefore i desire so much favour , that what we never said , may not be imputed to us , nor divulged abroad , as ours . if others doe bring such arguments from cor. . they that bring them are able to speake for themselves , and to give account of their own arguments ; but i know no reason that doth require , that we should be drawn to defend such arguments as we never used ; nor that doth allow our reverend brother to report such arguments as ours ; which having never been used by us , i counted it therefore an impertinent digression , to spend time in the defence of them . the priviledge , saith he , being a part of liberty purchased by christs body , it must be due to 〈…〉 for the liberty wherewith christ hath made women free , cannot be taken away 〈…〉 of god from their sex , except in christ iesus there be a difference between iew and gentile , male and female . answ . that which is in the people , we say , in propriety of speech , is more ●itly called liberty or priviledge : but of liberty purchased by christs body or blood , we make no mention at all : and therefore our brother might have spared speech thereof . but it is true indeed , that the people can have no liberty , but women also may exercise the 〈…〉 else their liberty purchased for them by christ is taken away ? it seems , he so conceives : but then i desire to know how his own doctrine elsewhere , and the apostl●s w●●ds can stand together : for in one place , he saith , that acts . . proveth that elders ordaine elder , with lifting up of the hands of the people , and this , saith he , is 〈…〉 doctrine , due right p. . and in another place , he saith , the people have gods right to choose ministers , for so the word prescribeth ; for which in his margent he alledgeth 〈◊〉 severall texts of scripture , acts . . cor. . . . cor. . . acts . . acts . . and in his text alledgeth tertullian , cyprian , ambrose , origen , chrysostome , the councell of nice , the first generall councell of constantinople , with other councels and authors witnessing the same : pag. , . and in a third place , he grants that all matters in the church must be done with the peoples consent , consentiente plebe , alledging a matter of . or . authors for the same tenet . peaceable plea , p. . and in another place he alledgeth and approveth the judgement of mr. calderwood , and mr. cartwright affirming that this liberty is purchased by the blood of christ : due right , secondly , pag. . all which , do plainly shew that in his judgement , the people have some 〈◊〉 , or priviledge , or right in church matters ; yea , as himself saith in this , they have divinum jus , gods right : and yet for all this , the apostles words do plainly forbid women to speak in the church , cor. . . tim. . . which very prohibition to women doth also secretly imply , that men may have liberty to practise , though women may not . now then , if the people have liberty , priviledge , right to consent , and act in church matters ; yea , to speak in the church , and yet women may not speak therein , how can this stand , which here m. rutherford writes , that if the people have any liberty , this liberty must also be due to women ? if the apostles words and our brothers own doctrine in the places cited do stand , his saying in the place , we have now in hand , cannot stand , they being so contrary one to another . thirdly , saith he , what priviledge the people have in ordination to conferre a ministery , which they neither have formally , nor virtually , i know not . answ . neither formally , nor virtually ? then hear your own words , pag. . i deny not but there is a power virtuall , not formall in the church of beleevers , to supply the want of ordination of pastors , hic & nunc ; this power is virtuall , not formall , &c. whereas in the place we have in hand , the virtuall power as well as the formall is denyed ; which things are not free from interferring , or strong appearance thereof . our words are not just the same which m. rutherford sets downe , a priviledge in ordination to conferre a ministery ; but these are our words , a liberty exercised about ordination , &c. and who knows not but there may be a liberty exercised about ordination , or any other ordinance by way of consent thereto , or desire thereof , &c. without any authoritative acting therein ? and if this liberty about ordination be such a fault , then how shall he be justified , who doth give to the people a greater matter then this liberty doth amount unto , even a power to do that which shall stand for ordination it selfe ? which to do i conceive is more then to exercise some liberty about ordination . and when the reader shall have considered these ensuing words of m rutherford : then let him be judge , whether m. rutherford do not give this power unto the people in some cases . as a rose , saith he , caused to grow in winter by art , is of that same nature with a rose produced in summer by nature , though the manner of production be different ; so are they both true pastors , those who have no call , but the peoples election , and those who have ordination by pastors , p. . and in the page following , he gives two reasons to prove that in some cases election by the people onely may stand for ordination : . because god is not necessarily tyed to succession of pastors : . because where men are gifted for the work of the ministery , and there be no pastors to be had , the giving of the holy ghost is a signe of a calling of god , who is not wanting to his own gracious intention , though ordinary means faile . now if the people without pastors may do that which shall stand for ordination , and if their election do make a minister in some cases ; this seems to be more then onely to exercise some liberty about ordination , for as much as they may doe this latter , and possibly no minister be made thereby ; whereas in the other case a man is made a true pastor and minister , as well as by ordination it selfe . marvell it is therefore that the greater is allowed as lawfull , and not the lesser : that some liberty about ordination may not be allowed , and yet that can be allowed which may stand for ordination it self , and which makes a minister● as truly as ordination doth . chap. xviii . of mr. rutherfords report of synodicall propositions in new-england . next after this , our reverend author falls to scanning , as he saith , pag. . some synodicall propositions of the churches of new england , as he calls them , together with a table of church power , which he calls the table of new england . but with favour of soworthy a man , he doth greatly mistake the matter : for neither was there any such synod , nor synodicall propositions as he speaks of , nor any such table of new england , as hee mentioneth . there was indeed at cambridge in the year . a printed conference of some of the elders of that country ; where sundry points of church judgement were privatly discoursed of , and this was all . but as the meeting was not any synod , as synods are usually understood , so neither were there any synodicall propositions there agreed upon , nor any table of propositions agreed upon to be given forth as the doctrine of new england . this i am able to testifie , having been present at that meeting from the beginning thereof unto the end : and sundry others of the elders of these churches can testifie the same , upon the same ground : and knowing full well the truth of what i heare relate , i will not spend time in replying to what he hath written upon so manifest misinformation , and mistake . what information he goeth upon , i know not : per adventure some notes may have come to his view , which one or other might gather at that conference for his own private use : peradventure some in their simplicity meaning no hurt , many have called that private conference by the name and tearme of a syno● , and m. rutherford might thereupon adventure to publish in print as here we see . but however they mistake a rose , sure i am , synodicall propositions there were none ; 〈◊〉 any synod at all , not new england table . and therefore i think himselfe and others may do well and wisely hereafter , to be informed by good and sufficient intelligence of such things as they publish to the world concer●ing the churches in new england , or else not to beleeve the same , much lesse to divulge the same in print . for what comfort can it be to any christian to receive , and publish to the world against a mans neighb●u● , specially against whole churches of christ , such reports as for the matter contained in them do not agree with truth ? chap. xix . of the appeales of luther and cranmer : and of the power and jurisdiction in generall councells denyed by mr. rutherford ; whether therein he do not contradict himselfe , and also overthrow the jurisdiction of classicall , provinciall , and nationall assemblies . in his page . alledging mr. tompson and me , pag. , . hee reports us to say , that though some have appealed , as luther and cranmer from the pope to a generall councell , yet not from a congregation to a generall councell . answ . as he one of these pages hath nothing at all concerning this matter , and therefore might well have been spared , so neither of them both doth make any mention of luther , either of one purpose or other : and therefore it is some marvaile , why he should be mentioned as thus spoken of by us , who do not speak of him at all so much as one word , for any purpose whatsoever . nor do the rest of the words of appealing from a congregation to a generall councell agree with ours , as we have set them downe in the . page alledged ; and therefore that our mind and meaning may appeare , let me relate our own words which are these , how this example ( sc . of cramners appealing to councell , related by mr. fox ) doth suit the present question , we do not understand ; for his appeale was not from a particular congregation , but from the pope : nor was it from a synod , but to the next generall councell , which from that day to this hath not yet been assembled nor called . if we must hold a necessity of appeales to such a iudicatory as cranmer appealed unto , then the supremacy of synods provinciall , and nationall is utterly taken away . these are our words in the place alledged by mr. rutherford : now what doth he answer thereto ? in matters doctrinall , saith he , some as luther , and others have justly appealed from congregation to a generall councell , though luther and cranmer did it not . answ . say it be true , that cranmer did it not , yet for luther how can it be that he should be an instance , both of such as did it not , and of such as did it ? for luther and others have justly done it , and yet luther and cranmer are two of them that did it not , these are sayings which seem not to agree . againe , if luther did so appeale , why is no proof alledged for confirmation of what here is affirmed ? which if there had been , we might have considered thereof . but sith there is not , we may be allowed to forbeare assent , till that which is here nakedly affirmed , be further strengthened by some proofe or other , to make it good . lastly , if luther or others have justly appealed from a congregation to a generall councell , then why will it not be lawfull for others upon like occasion to do the like ? and if so , then ( as we argued in the answer ) the supremacy of classicall , provinciall , and nationall presbyteries is utterly taken away : and so , by this meanes causes and controversies may still be depending , and never come to be determined so long as this world shall endure ; which whether it be agreeable to the wisdome of christ , and good of his people let the wise judge . though verily , i professe , i cannot see what power of jurisdiction to censure scandalls , can be in a generall councell ; there may be some meerly doctrinall power , if such a councell could be had , and that is all . answ . for my part , i am altogether of the same minde . but here i have a quere or two to propose to our reverend brothers serious consideration ; first of all , how this passage doth agree with that which himself hath written , pag. . where he saith , it may be made good that a power dogmaticall is not different in nature from a power of jurisdiction , and that we read not of any society , which hath power to meet to make lawes and decrees , which have not power also to back their decrees with punishment . yea , he saith further that if the jewish synodry might meet to declare judicially what was gods law in point of conscience , and what not , farre more may they punish contraveners of the law : for anomothetick power in a society , which is the greater power , and is in the fountaine , must presuppose in the society 〈◊〉 lesser power , which is to punish . anomothetick power ministeriall cannot want a power of censuring . so that whereto in the place we have in hand , he saith , there may be in a generall councell , some 〈◊〉 doctrinall power without any power of jurisdiction to censure , in this other place , he saith , these powers do not differ in nature , nor can the former be without the latter ; but doth alwayes presuppose the same , as that which is lesser , and which it cannot want . now how these things do agree i am not able to understand : next of all how doth this passage we have in hand agree , with that which is written p. , . where he saith , it is by accident , and not through want of inate and intrinsecall power , that the court of a catholick councell can not in an ordinary and constant way exercise the power which christ hath given to her ; and what that power is he expresseth in two or three lines proceeding , viz. a power of jurisdiction to excommunicate and relax from excommunication even nationall churches . if the lord should be pleased to give the christian churches a generall councell this day , might lawfully in a jurisdictiall way declare the faction of the romish pretended catholicks to be mysticall babylon — which in excommunication in the essence and substance of the act . and againe , this of our saviour , tell the church , is necessarily to be applyed to all churches and courts of christ , even to a generall councell . and in page . he tells in that a power of jurisdiction ( though he call it extraordinary and remote , and which is but rarely to be put forth in acts ) is given to the catholick visible presbytery , of the whole catholick visible church . in all which places he plainly affirmeth there is a power of jurisdiction to censure scandalls in a generall councell , which in the place we have in hand he doth as plainly deny . thirdly , if there be no power of jurisdiction to censure scandals in a generall councell , then how shall it appeare that there is such power of jurisdiction in the classicall , provinciall and nationall presbyteries , which are farre lesse ? yea , and that there is in these presbyteries a power independent and supreame , without appeale to any other . for such power there must be in some of them , if there be any power of jurisdiction in them at all , sith we are told there is no power of jurisdiction in the generall councell to appeale unto . now how shall it appeare that any such independent supream power of jurisdiction is given to any of those presbyteries ? where are the texts of scripture that speak of such power ? for our parts we know of none , but do still think that this power is placed by christ in a single congregation and its presbytery , and are the rather strengthened in this apprehension , for that the reason which is wont to be given against the congregations power , and wherein our brethren are wont to place their greatest strength , sc . that appeals are juris naturalis , and that defects , in the parts are to be supplyed and holden by the whole , this reason we see is now removed and utterly taken away , forasmuch as all power of jurisdiction is denyed to the generall councell which is the inevitable . now if there be no power of jurisdiction within the generall councell , then there can be no appeals to such a councell for such an end : and if no appeales to that councell , then the rule doth not alwayes hold , that there must be appeals from the lesser assemblies to the greater : and if this do not alwayes hold , then there may be independent power of jurisdiction in a congregation without appeals from the same , though it be a lesser assembly then the classicall , provinciall and nationall presbyteries , and thus our purpose is gained . for how can it be avoided , except this power of jurisdiction ( yea supream or independent power ) which is denyed to the generall councell , could be proved to be in the classes , synods , or nationall presbyteries , which we think cannot be done . indeed to say on the one side , that 〈◊〉 is no independent power in the congregation , and to say on the other side , that there is no power at all of jurisdiction in generall councells , this doth inevitably lay a necessity of such independent power in these intermediat assemblies of the classicall , provinciall and nationall presbyteries ; except we shall say there is no such power at all appointed by christ in any church assemblies on earth . now if such independent power be given to the presbyteries mentioned , ( as it needs must if it be neither in the generall councell , nor in the single congregations ) then i desire to know upon what scripture or scritures , such power in the said presbyteries is grounded and built ; and whether the said power belong unto them all , or only unto some of them , and which they be , and why not to the rest as well : yea , why not to the single congregation , nor yet to the generall councell , as well as to any of them . when this quaere is answered , and the answer sufficiently proved by scripture , then we shall see more reason for the jurisdiction of such assemblies over the particular congregations then yet we have seen . in the mean , time this quaere with the rest i leave to our brethrens consideration . chap. xx. if it were granted that the light of nature teacheth all societies to end in monarchies , whether it would not thence follow , that the government of churches must so end , as well as that congregations must depend on the government of synods , because the light of nature teacheth a communion in government to other societies . and whether the multitude of grecians and hebrews , who chose the seven deacons , act. . were two congregations or one onely . pag . . if churches must be dependent on synods , because the light of nature teacheth a communion and assistance in government , by the same reason churches must end in a monarchy on earth ; for which he alledgeth the answ . pag. . and then subjoyneth his answer , thus : i see this said without any approbation : churches depend on many above them for unity ; but what consquence in this , erg● they depend upon one visible monarch ? it is an unjust consequence . answ . with favour of so worthy a man , he greatly wrongs our words ( and thereby wrongs the reader ) by leaving out those words wherein the plainenesse and strength of our argumentation lyes . therefore i am forced here to relate the order and progresse of the dispute in that script of ours , and to set down our words there used , because as mr. rutherford hath set them down , the strength of consequence is suppressed from the readers knowledge , and so indeed his answer is made easie : but the naked truth lyes thus . our reverend brother to whose treatise we return answer in that small piece of ours , having said , that communion and assistance in government is taught by the very light of nature to all societies whatsoever , whether commonwealths , or armies , universities , or navies ; he presently addeth by way of prevention . not that therefore this government of churches should ( as those ) end in a monarchy upon earth . in answer whereto , besides other things , we have these words , pag. . if churches must be dependent on the government of synods , because the light of nature teacheth a communion and assistance in government to all societies whatsoever , then we see not how it will be avoided , but by the same reason , churches must end in a monarchie on earth , if it were once cleared , that the light of nature doth teach all societies whatever so to end ; so there is as good reason for this as for the other . which last words , if it were once proved &c. mr. rutherford wholy leaves out and suppresseth , and so makes his own answer more easie . but i desire so much favour , which i think is but reasonable , that he that will undertake to answer our writing , would represent our words and arguing as it is , and no otherwise , and then i am content that the same may come under tryall . now our arguing is this ; if churches must be dependent upon the government of synods upon this reason ; because the light of nature teacheth a communion and assistance in government to all societies whatsoever ; then by the like reason let it be once proved ( which is by mr. herle affirmed ) that the light of nature teacheth all societies to end in a monarchy , and it will thereupon follow that churches must likewise end in the same manner . if we yeeld thus much that what the light of nature teacheth other societies , the same must be observed in the government of churches : i think it will then follow , that if the light of nature teach other societies to end in a monarchy on earth , the government of churches must do so also . this is our manner of arguing , in which the consequence is the same with that which our brethren think so strong , viz. that because the light of nature teacheth a communion and assistance in government , therefore there must be in the churches a government of synods . if any say the consequence is not alike necessary in both cases , because the ground doth not hold alike in both , for the light of nature doth not teach all societies on earth to end in a monarchie , as it doth teach a communion and assistance in government the answer in that we have plainly said the same , in the place of the answerer alledgeth , viz. p. , . but the main question lyes not there , whether other societies do end in monarchies , ( for though the reverend author whom we there doe answer , do seem so to judge ; yet we have there plainly declared , that we conceive of that matter otherwise : ) but here doth lye the main question , viz. suppose it were granted , that light of nature doth teach all societies to end in a monarchy on earth , whether would it not then follow that churches must also so end : and that this is the thing in question wil plainly appear to any that shall peruse the place . and to this question , our answer is that the consequence for the affirmative is as good as in that other case , in which our brethren do think it so strong : viz. for the government of synods over congregations , from the communion and assistance — government taught by the light of nature to other societies : and our reverend brother granting that the light of nature doth teach the one as well as the other unto other societies , that is , that they should end in monarchies , as well as have communion in government , our answer is that thereupon the consequence will be as strong for the one as for the other in churches . in which arguing it is easie to perceive that we go upon the ground which was laid and given us by our author : and therefore for m. rutherford to suppresse this ground which we have there so plainly expressed , and to represent and set down our arguing as if there had been no such matter ; this indeed may make way for himself to give answer to us with ease , but whether it be candid and faire thus to deale , i leave it to himself , and the godly wise to consider . in the same pag. . he alledgeth the answer pag. . and sets down these words as ours , viz. the graecians and hebrews made not two churches , but one congregation ; they called the multitude of the disciples together , vers . . answ . here againe our words are set down unperfectly : for the question being , whether those graecians and hebrews , act. . were two severall congregation in one church , or both but one congregation , we for this latter do not onely alledge that one particular which mr. rutherford mentioneth , that the apostles called the multitude of the disciples together , vers . . but moreover that this multitude must look out seven men duely qualified , whom they might appoint over that businesse , v. . and that the saying pleased this whole multitude , and that they thereupon chose seven who are there named v. . and set them before the apostles , v. . who laid their hands on them : ibid. in all which , say we , there is no hint of two congregations , one of graecians and another of hebrews , but all the businesse of chusing and ordeyning these deacons , seems to be transacted and done in one congregation . for when the text saith that the apostles called the multitude of the disciples unto them , and made a speech to this multitude being assembled , and the whole multitude did hear what the apostles spake , and well liked the same , and thereupon joyntly concurred in one act of chusing seven , and presenting them being chosen before the apostles , it seems to me more rationall to look at these things as done in one congregation , then to imagine there were two , one of graecians another of hebrews : for of two congregations wherein this choise of deacons should be made , the text for ought i perceive doth not afford the least hint . but let us hear mr. rutherford his answer . that the chiefe , saith he , of both graecians and hebrews were contained in one , to give their consent to the admission of the deacons , i conceive . answ . the chief are not so much as once mentioned in the story : but contrarily the text expressely mentioneth the multitude , vers . . and the whole multitude , vers . . now to exclude the multitude , whom the text doth expresly mention , and to attribute the assembling and acting only to the chiefe , of whom the holy ghost speaks not one word , this ( to say no more ) seems a violent forcing of the text . and if somthing had not forced him to it , i think he would not have used it ; for elswhere ( viz. p. , . ) he alledgeth this very scripture , and that three severall times , within the space of a doozen or sixteen lines , to prove that the people , yea the multitude are to have the choise of officers ; and saith he , if it please not the whol multitude , act. . vers . . it is not a choise . and in pag. . he tells us , that the multitude act. . are directed to choose out seven men , as being best acquainted with them ; and that accordingly they did look out seven men and chose them . in which places we see he can attribute this choise to the whole multitude , without any mention of the chief , or so much as the least intimation of the action to be performed by them , the multitude being excluded or absent ; yea , he gives a reason of this choise , which will reach the multitude , and not the chief only , except we shall say , that the chief only were acquainted with these seven : whereas in the place we have in hand , he would exclude the multitude , and ascribe the action to the chiefe onely . but that all the thousands of the church of jerusalem were here as in one ordinary congregation , i judge unpossible . answ . for asmuch as the text tells us that the whole multitude of the disciples were gathered together to act as here is recorded about the election of deacons , therefore we judge that it was not unpossible for them so to do ; for how should we judge the thing unpossible , except we would judge the words of god to be unpossible to be true ? besides , how many soever they were the text tels us act. . . that they continued daily with one accord in the temple : now temples we know there were none but one ; and therefore that they should all assemble in one congregation , we dare not judge a matter unpossible , least in so judging we should seem to question the truth of gods testimony . chap. xxi . whether congregations may be excommunicated by classes and synods , by vertue of those words , matt. . tell the church , as containing a rule and remedy for all offences , or at the least a church remedy , for the officers of churches , and churchmembers ? and if yea , whether it would not follow , that a nationall church must have the benefit of this remedy as well as others , and so have no independency of jurisdiction within it self , but be subject to the jurisdiction of generall councels , which yet mr. rutherford doth deny ? in the same p. . he excepteth against another passage in the answer p. , . where he sets down these as our words , viz. if our argument be good , if thy brother offend and refuse to submit , tell the church , because christs remedy must be as large as the disease ; then if a nationall church offend , you are to complain to an higher church above a nationall church ; and because offences may arise between christians and indians , you may complain of an indian to the church : and then he subjoyneth his answer . answ . yet againe our words are so imperfectly related , as that our scope and intent doth not sufficiently appear to his reader . i must therefore for the readers understanding , relate the passage according to the true and plain meaning thereof . the question between reverend mr. herle and us being this , whether congregations must depend on the government of synods , and this reason being brought for the affirmative , that christs remedy , matth. . tell the church , must be as large as the maladie , offence ; if therefore there arise offences between congregations , there must be a church of synods above congregations , and those synods must judge and redresse those offences : to this we there answer that all offences do not fall within the compasse of this rule and remedy , tell the church ; and so no dependency of congregation upon the jurisdiction of synods can be sufficiently proved by this text . first of all , we instance in the offences of nationall churches , of which we suppose our brother will not say that they fall within the compasse of our saviours rule , tell the church , for then the independency of nationall churches and nationall synods is overthrown , as well as the congregations ; which we suppose he will not grant ; and yet it cannot be avoided if his reason for the dependency of congregations upon synods do stand firm . and next of all we instance in the offences of turks and indians and other heathens , who may offend christians and yet are not to be complained of to the church , the apostle expressely teaching the contrary , col. . this being the scope of that passage in the answer , which here mr. rutherford , excepteth against , let us now hear what it is , which he saith thereto . because , saith he , ordinary communion faileth when you go higher then a nationall church , and christs way supposeth art ordinary communion , as is cleare , if thy brother offend , &c therefore i deny that this remedy is needfull in any church above a nationall church . answ . . if this remedy be not needfull in any church above a nationall , then the rule doth not universally hold true , that the remedy , complaint to the church , must be as large as the malady , offence : and so our purpose is gained ; for our purpose in that place is to prove this very thing , by this same instance of the offence of a nationall church ; wherein mr. rutherford we see doth come over to us , and affirms the same that we do . to what end therefore was it to make shew of removing or weakening what he had said , sith when it comes to the issue , he plainly concurs with us ? for by this means our tenent is not confuted , but confirmed with his attest thereto . . though here he saith , this remedy is not needfull in any church above a nationall , yet i am mistaken , if elsewhere he speak not otherwise . for in pag. . prepounding this objection , viz. christ here spe●keth of a present and constant removall of scandalls — a catholike councell of the whole visible church is farre of , and cannot be had , he returneth this for answer thereto : that christ , saith he , speaketh of a present and constant remedy only , and of no remedy against the scandall of whole churches , is denyed . he speaketh of all remedyes to gain any offenders , persons or churches . and in pag. . he saith , christ giveth an instance only in an offending brother ; but the doctrine is for the curing of an offending church also , and for all persons to be gained , thou hast gained thy brother : and saith he , we are to gain churches , as we are not to offend churches : cor. . . again in his second pag. . speaking of five s●rts of synods , of which he cals the fifth the generall and oecuminick councell , he saith , that all these differ not in essence but in degrees , and what word of god , as matth . , . proves the lawfulnes of one , is for the lawfulnesse of all the five sorts of synods . lastly , nothing can be more plain then those words pag. . this of our saviour , tell the church , is necessarily to be applyed to all churches and courts of christ , even to a catholike councell : ( the same is also to be seen in the peaceable plea p. . ) in all which sayings , he plainly understands the text we have in hand , to speak of a remedy , for all that are to be gained , yea a remedy for the offences of all persons and churches that may give offence ; which churches he saith may do , and expresly affirms that it is to be applyed to generall councels , and that necessarily : and how these things do agree , with the place in hind , where he saith , he denyes the remedie is needfull in any church above a nationall , let the wise and himself judge . for , for my part , except there be some difference between necessary and needfull , the sayings to me do seem inconsistent , one affirming the place is necessarily to be applyed to all churches and courts of christ , even to generall councells ; and the other denying that the remedy there mentioned is needfull in any church above a nationall . christs remedy , saith he , is a church remedy for offences among the brethren , and members of the visible church . and indians are nomembers of the visible church , and so being without they cannot be judged , cor. . . answ . that indians cannot be judged by the church is very true , but nothing against us : for the very same that here is said by mr. rutherford , was said by us before , in the place which himself doth alledge , where we also brought the very same text of scripture which himself doth bring . now why should these things be brought as a confutation of us , which are nothing but a reception of that which we had delivered afore as our own judgement ? may not his reader be induced hereby to think that we had spoken otherwise ? but to let this passe . if indians cannot be judged by the church , then still our purpose is gained ; for by this it appeareth that an offence may be committed , where christs remedy , tell the church , may not be applyed for the redresse thereof ; and so that universall proposition , christs remedy is as large as the maladie , and where an offence may be committed , there to tell the church , is the remedy for the redresse of the same , which our brethren do lay as the foundation on which to build the jurisdiction of classes and synods , the universality , i say , of this proposition is utterly overthrown by this instance of indians ; and so that scripture , matth. . appears to be too weak a bottome , to bear the building which our brethren would erect upon it . nor is the matter much amended by that which our brother here brings for the helping and clearing of it , that christs remedy is a church remedy for offences among brethren members of the visible church . for let this be granted , as i know none that denies it , yet still the question remains , what is that church to which our saviour here gives power to remove and redresse scandals by excommunicating the offenders ? we conceive this church is only the particular congregation , and its presbytery ; and our brethren think it is also the classes and synods : but this apprehension of theirs is not confirmed by saying our saviours remedy is a church remedy for offences amongst members of the church , inasmuch as the members of a nationall church , as such are members of the visible church in our brethrens judgement , and yet our brother holds here is nor remedy prescribed for a delinquent nationall church . and if he can so understand this church remedy , as that for all this , the nationall church must not partake thereof , so as to be censured and excommunicated by any church above it , why may not others understand it so , as that synods and classes , yea and congregations too be exempted from the jurisdiction of churches ? for my part , i know no reason , but if the congregation be lyable to the censure of classes and synods by this scripture ; because our saviours remedy is a church remedy , by the same reason the classes and synods must be lyable to censure also ; yea , and the nationall church likewise , because this reason is applyable to all these as well as to the congregation . so that this notion of a church remedy doth not help his cause at all , nor hurt ours , any more then it hurts himself . if this reasoning be good , it is a church remedy , therefore the congregationall church must be lyable to censure for their offences , then this reasoning is as good , it is a church remedy , therefore the classes , synods , yea and the nationall church must be lyable to censure for their offences : but this latter at least , for the nationall church , our brother speaks against , and therefore he may not presse nor urge the former . if he or other shall say , that this scripture contains a remedy even for a nationall church , then it will follow that the jurisdiction of a nationall church is not independent , but depends upon the oecumenicall : but this our brother cannot say , unlesse he will gainsay himself , because he hath already said the contrary , and seriously protested it w●●h a verily , that verily be cannot see what power of jurisdiction to censure scandalls can be in a generall councell : onely a meer doctrinall power in all the power that he can see in such a councell , pag. . so that let him hold to what he hath thus seriously protested , and this rule of christ affords no remedy by way of censure for the scandalls of a nationall church . besides , if the jurisdiction of a generall councell be established by our saviour in this or other scriptures , then it will not only follow that the independent jurisdiction of nationall churches ; yea , and much more of classes and synods is overth●●wn , which i suppose our brethren will not grant , but moreover it will follow that christ hath not sufficiently provided church remedies for redressing scandal●s of church members : the reason of the consequence is , because all other jurisdictions being subordinate one to an●ther , and all of them under the jurisdiction of the generall councell , which alone is supream , there may therefore in all of them be appeals from the inferiour to the higher judicatories , till at the last ●atters and causes be transmitted from them all to the generall councell ; and so by this means matters shall or may never be ended , nor scandalls remedied , till a generall councell shall effect the same ; which generall councels all know are rare , and difficult to be attain● 〈◊〉 and therefore there were small sufficiency in our saviours remedy , if matters may or must depend till generall councels shall be assembled for the hearing and determining thereof , and may not be ended sconer . therefore we cannot see that this rule , nor any other , establisheth the jurisdiction of generall cou●cels ; and then nationall churches can have no benefit of our saviours remedy of , telling the church ; no more then the churches , which are congregationall ; and so whether is the saying universally true , that where there may be offence committed , there our saviours remedy of telling the church , may be applyed for the redresse thereof , nor doth this saying hold , being narrowed according to mr. rutherfords minde , who would have it understood onely of a church remedy , for the offences of church members . for we see there may be offences in churches , according to our brethrens judgement , which cannot be redressed by the help and remedy of this rule . chap. xxii . when the supream magistrate is a professed curing to religion , whether then it be likely and usuall that the greater part of the people are sincerely religious : and whether when the greater part are enemies with their magistrates , it be then the duty of a few that are sincere , to assemble in a nationall synod , and there to enter into a nationall covenant , and also to enjoyn the same unto that greater part . pag . . we say , that if the magistrate be an enemy to religion , may not the church without him conveen and renew a covenant with god ? mr. mather and mr. tompsons answer p. . that if the supream magistrate be an enemy to religion , it is not like , but most or many of the people will be of the same minde : regis ad exemplum totus — and then the 〈◊〉 in the land with not be able to beare the name of the land or nation , but of a small part thereof , not can it be well contained how they should assemble in a nationall synod , for that or any other purpose , when the magistrate is a professed enemy , nor doth god require it at their hands . answ . the question between mr. hefle and us , as it is spoken to , by us , in this passage , is still about the meaning of our saviours words , tell the church : which will plainly appear to him that shall look upon mr. herles treatise and our answer , and compare them together . and though we speak somthing of the churches renewing a a covenant with god , when the magistrate is an enemy to religion , yet the question lyes not meerly so and no further ; but first , this church is called the land or the whole church therein , or the whole number of beleevers . secondly , the thing inquired into concerning this church , is whether they have not power to enjoyn a solemn renewall of the covenant . in answer whereto we first of all say , that in case the magistrate be an enemy to religion , the beleevers in the land are not like to be so many , as that they should bear the name of the land or nation , but of a small part therein . second , that in such case , it is not like they can have such liberty as safely to meet in such great assemblies as nationall synods : and hereupon we conclude that renewing of covenant and enjoyning the same in national synods , being not in the power of som few beleevers in a land , is not then required at their hands . this being said for clearing the scope and summe of that passage in the answer , let us now hear what mr. rutherford saith thereto . this saith he , is a weak answer . answ . sat magistrabiter : would it not do well first to disprove and confute , and then to censure , rather then to censure first ? but if it be so weak , it will be more easie to overthrow it : let us hear therefore why it is so weak . the christians under nero were not like their prince : and it s not like , but sincere christians will be sincere christians and professe truth , even when the magistrate is an enemy . answ . and what of this ? doth this strongly overthrow that saying , which was censured for so weak ? if sincere christians be sincere christians , when the magistrate is an enemy , suppose as bad as nero , doth it follow thereupon , that in such times the sincere christians will be so many in number as to bear the names of the land or nation , where they are , ( for there lyes the question ) and that it is not like to be otherwise ? i suppose no man can justly affirm it . for were they so many in england in the dayes of queen mary ? were they so many in scotland in the dayes of popish princes , afore the reformation ? are they so many in spain , in italy , in turkey at this day ? doth not the scripture say , that when rehoboam , forsook the lord , all israel did the same with him ? chron. . . and that ieroboam did not only sinne , but made israel to sinne ? and that when a ruler hearkneth to lyes , all his servants are wicked , prov. . vers . . which sayings and many more that might be alledged , besides common experience do abundantly witnesse , that when the supream magistrate is an enemy to religion , often times ( if not alwayes ▪ ) sincere beleevers in those dayes are the smaller part of that land . if m. rutherford can prove this apprehension weak , he must then prove the contradictory to be true , viz. that when the supream magistrate is an enemy to religion , it is not like that many of the people will be of the magistrates mind , but contrarily the greatest part of the land will be sincere beleevers , though the magistrate be an enemy . and when he hath confirmed this position which strong and convincing proofes ; he may then more freely take his liberty to condemne the other for weak : in the mean time , i think it were weaknesse in us to depart from this apprehension without some better grounds then yet are given to discover the weaknesse of it . . saith he , if your meaning be , it cannot be conceived how they should assemble in a nationall assembly , when the magistrate is an enemy , because it is not safe for feare of persecution , then you say nothing to the argument , because the argument is drawn from a duty . answ . are those things duties , which are in nature impossible ? if not , how is it a duty of a few beleevers in a land ( for when the magistrate is a professed enemy , i doe still conceive the beleevers in that land to be but few , a small part of the land ) how is it a duty , i say , for these few beleevers , in a land to assemble in a nationall synod , and there to enjoyn a nationall covenant , to be entered into , not onely by themselves , which are but a few in comparison , but also by the rest of the land which are farre the greater number ? if this be a duty , it is more then i yet understand ? suppose it be their duty to enter into covenant with god for their own part ; suppose also it were the duty of others to doe the like , yet when the greater part will not so doe , but are enemies to the truth of god like their magistrates , is it neverthelesse a duty of this smaller number to assemble in a nationall synod , and there to enjoyne a solemn covenant to be taken by the land ? i mean not onely by themselves ; but also by others , who are farre more in number then they ? do they fall short of their duty , if they do not thus assemble , and impose the covenant ? in the dayes of ieroboam , when the generality of the land walked after his wicked commandement , hos . . . who made israel to sin , yet then there were some in israel who retained their integrity , and set their hearts to seek the lord , who also for that end came to ierusalem , to sacrifice to the lord god of their fathers , chron. . v. . but i doe not remember that these few that were sincere in worship , did ever come together in a nationall assembly in israel , to renew the covenant with god , and to enjoyn the same to that great multitude of the backslyding israelites , nor that such a duty was required of them , nor that they are blamed by 〈◊〉 lord , nor any of his prophets for the neglect thereof . and the case we have in stand is the same . if you mean that because the princes power is against the synodicall meeting , this is nothing against the power of the synods that christ hath given to his church . answ . we mean as we have said , that those few beleevers in a land , being overpowered with the prince and people that are enemies , therefore this assembling of those few in a nationall synod , and there enjoyning a nationall covenant is now not in their power , and so not required at their hands . if your meaning be that , it is not lawfull to them to conveen in a nationall synod to renew a covenant with god , against the supreame magistrates will ; i hope you minde no such thing . answ . if it be our meaning , how can it be hoped that we do not mind it ? can our ●●●●ing be one thing , and our mind another ? but for his satisfaction and resolution , 〈◊〉 plain answer is this , that we neither had mind nor meaning to medle at all with that question ; whether churches may assemble in nationall synods against the supreame magistrates will. for we did not think that mr. herles treatise did lead us thereunto : 〈…〉 such a matter . nor am i willing at this time to turn aside to the same , but to keep close to my scope and ayme , which is to consider of mr. rutherford his exceptions against the answer . and therefore for his discourse , which here he fals upon , maintaining at large against malignants , and namely against tho : fuller , that the reformation begun in scotland and prosecuted in england , against the kings will is lawful● and warrantable by the word● this discourse , i say , being altogether concerning others , and not us ; i will therefore passe it over , and come to that wherein our selves are concerned . chap. xxiii . whether the word church be not given to a single congregation , and whether a congregation be a company or church , meeting only for word and sacraments , and not for any other spirituall duties : and whether the divers duties , . of word and sacraments . . of discipline , &c. must needs argue divers churches . pag . . the name church , cor. . , , . , . is plainly given to that company that did assemble and come together for performance of spirituall duties , and for the exercise of spirituall gifts , as act. . . and . . and . . . . and cor. . , , , , john . which places do abundantly shew , that a company gathered together in one place , is called by the name of a church , as centhera , rom. . . which could not contain many congregations , being but the part of corinth . and for this passage he alledgeth the answer . pag. . answ . mr. herle having said , that the scripture never useth the word church for a single congregation , unlesse happily , cor. . and that many congregations in one province or city are frequently called by the name of a church , we in answer to the former of these doe give many instances , p. , . where a single c●●●regation is called by the name of a church , not onely in cor. . which mr. herle acknowledgeth ( though with a perhaps ) but also in sundry other scriptures , which here mr. rutherford quoteth . now let us heare his answer to this passage . wee seek no more , saith he . answ . are we then agreed , that in scripture language the word church is sundry times given to a single congregation ? if so , then for this point the answer is not confuted but confirmed . if it be called a church which conveeneth for performance of spirituall duties , as some of your places doe well prove , ergo , no assembly should have the name of church , but such as assemble for word and sacraments , this now you cann●t affirm and it followeth not . answ . if this follow not , what needs it ? we never affirmed it , and our purpose that the word church is given in scripture to a single congregation , is sufficiently gained without it . the church spoken of matth. . is not assembled to word and sacraments , but to binde and loose : the meeting cor. . is not for word and sacraments , but to deliver to satan ; the word church act. . . is not an assembly for word and sacraments , but to hear how god hath opened the doore of faith unto the gentiles . — if to be received of the church , act. . . be matter of word and sacraments , let all judge : if to send a decree of a synod , act. . . be the act of a church assembled for word and sacraments , let the world judge . answ . reverend sir , keep to the point , we never said that discipline , and all other acts , whether performed by a church , are word and sacraments : and therefore there was no need to prove they are not , and then to triumph as in a great victory : the thing in question is this , whether the name or word church , be given in scripture to a single congregation : and if this be proved ( as the instances given , i hope , do prove it sufficienly ) then it matters not what that particular spirituall church action is , for which they do meet : for whether it be that they meet for word and sacraments alone ; or whether it be for the word and prayer alone , and not at that time for sacraments at all , or whether it be for discipline , or for any other church duty , yet still if they come together into one place , be it for all or for any of these ends , they are then a congregation , ( for what is a congregation but a company so assembled in one place ) and so our tenet stands good , and our purpose is gained : for if they that come together into one place for church actions and ends , be called in scripture by the name of a church , then the word church is given to a company that so came together ; and such a company being a congregation , it follows that the word church is used for a congregation . what this congregation doth when they are come together , is not the question : but if a congregation coming together for church duties be in scripture called a church , we have our intent . if the word church , be a meeting of persons assembled to one place for spirituall duties , sometimes for word and sacraments onely , sometimes for acts of jurisdiction onely , then is the word church by our brethrens argument taken both for the congregation , and for the elders of one , or of divers churches , and so we have our intent . answ . let the antecedent be granted , yet the consequence is denied : for the word church may be a meeting assembled , sometimes for word and sacraments onely , and sometimes for acts of jurisdiction only , and i adde , sometimes for the word and prayer only , without exercise of jurisdiction or sacrament , and somtimes for some other act or acts , then any of these that are named , and yet for all this , it may not be taken for the elders alone of one church , and much lesse for the elders of divers churches ; the reason is , because all these acts may be performed by the congregation assembling sometimes for one of them , and sometimes for another . and therefore your intent is not yet attained ; who would have the word church to be taken somtimes for the congregation , and sometimes for the presbyters or elders alone ? we desire our brethren to prove ( which they must if they oppose our principles ) that the word church is never taken for the eldership alore , in all the word of god. answ . must we prove a negative : and is that saying , affirmanti incumbit ●●us probandi , now become unreasonable , unnecessary , or of no force ? for my part i am still of the mind , that he that affirms , must in equity and reason prove what he affirms . besides for our selves we have this to say further , that if we prove what we undertook , we have done as much as can in reason be required of us , though we do not prove this that mr. rutherford would impose upon us : and what was that which we undertook to prove ? nothing in this place , but onely this , that the word church is taken for a congregation , in other scriptures besides , cor. . and this we have performed and proved already . mr. rutherford himself allowing some of our proofs for good : and therefore having performed this point , it is more then needs to be required of us , to prove another also , which we never undertook to prove , as being quite besides our question , which we were and still are desirous to keep close unto , and not to wonder or be diverted from it by any means . whereas our brethren say , a company gathered into one place ( which is nothing else but a congregation ) are called by the name of a church , i answer such a company is only ( i suppose this is misprinted , for is not onely ) called by the name of a church , for a company meeting for discipline only , is a church also . answ . if a company gathered into one place , which is a congregation , be called by the name of a church , this is as much as we desire : for our tenent is herein expresly granted to be true : if a company meeting for discipline onely be a church also , yet as long as the former is not denyed , the adding of this other doth no hurt to us at all . it is false that a company gathered into one place , are nothing else but a congregation . answ . bona verba quaso : we had thought that as a company assembled , is an assembly , a company met , is a meeting , a company convocated , a convocation ; so a company gathered together or congregated , had been a congregation : but this is peremptorily now condemned as false : yet let us hear why . as you take the word congregation : for so your congregation is an assembly of men and women meeting for word and sacraments , with the elders of the church . answ . and what if they meet for prayer also , what if for the word and prayer without sacraments , for this or that time ? what if they meet for the admission of members also , or for censuring delinquents ? can mr. rutherford prove that either of us , i mean either mr. tompson or my self , or indeed any man else of that judgement , which he opposeth , have denyed an assembly meeting for such ends , as these to be a congregation ? i suppose he cannot : and therefore it was not well done to impute unto us such a sence of the word congregation , as we never spake nor thought of , and then to say , it is false that a company gathered into one place is a congregation , as that word is taken by us . i appeale to the judgement of our reverend brethren , if the church , matth. . assembled to to bind and loose , if the church assembled , corin. . to deliver to satan , ( and sundry others are there named to the like purpose ) be a congregationall church assembled for word and sacraments . answ . if the word and sacraments be not mentioned in the places alledged , but other actions and duties , must it needs follow that the churches spoken of in these places did assemble for word and sacraments ? may not one and the same church assemble for diverse ends and actions ? yea , possibly for diverse upon one day ? at the least wise it cannot be denyed , but at severall times of assembling a church may attend to diverse duties and actions , and yet still be one and the same congregation or church , at one time which they were at another . or otherwise we must say ( which were a very unwise saying ) that a church meeting for diverse actions to be performed upon one day , as the word , prayer , psalms , sacraments , &c. is not the same church is one of these actions , that it was in another , but is one church when they are at prayer , another when they are singing psalms , another when they are in exercise of the word or sacraments , &c. or if they meet one day , for word and sacraments , and another day for word and prayer without sacraments , that n●w they are diverse churches , and not the same upon one of these dayes , that they were upon another , the nature and kind of their church being altered according to the severall duties wherein they are exercised . this arguing i suppose mr. rutherford , would not own for good , and yet for ought i see , it is no worse , but the very same with that which himself doth here use , who because the church mentioned matth. . corinth . . and other places by him named , is said to meet for discipline or other duties , would thereupon have it thought , that the church mentioned in those places was not a church that did ever meet for word and sacraments , but was some other church of another kinde : which arguing may be good , if these which i have here above expressed be good , but otherwise i conceive it cannot stand . chap. xxiv . whether those children of israel , numb . . . who laid hands on the levites , were elders by office , and as so considered , did lay on their hands . and whether this scripture do not prove that where there are no elders to be had , there some principall members , though not elders by office , may impose hands on church officers . the children of israel which were not the church officers laid hands on the levites , numb . . . therefore when a church hath no elders , the people may conferre ordination , and it is not to be tyed to the presbyters only : and for this be alledgeth the answer . pag. . and then he addeth , that other of our brethren say , ordination is but accidentall to a ministers calling , and may be wanting if the people shall chuse , in defect of elders , pag. . answ . this latter clause should not have been added , as deserving a confutation , except our brother would confute himself : for as we heard afore , himself doth plainly affirm pag. , . that both are true pastors , those who have no call , but the peoples election , and those who have ordination by pastors ; and that election by the people only may stand for ordination , where there be no pastors at all : which if it be so ; why should the same thing in effect when it is holden by others , be here inserted in an objection as worthy to be spoken against , when himself doth cast the very same ? it is marvell that our reverend brother should thus go on in representing our words and mind amisse : for as here he sets down the objection under our name , some of our words are changed and altered , others being substituted in their place , some are wholly suppressed as if there had been none such , and others are added as 〈◊〉 which never came from us : of the first sort , are those of the peoples conferring ordination ; wheras our words are not so , but that the people may impose or lay on hands . now between these two himself pag. . doth make a great difference , even as much as between the authoritative calling of a minister , and a rite annexed to that calling : and further saith , that though he think imposition of hand● not so essentiall perhaps , at that a minister can be no minister without it , yet of ordination he thinks otherwise , and if he make so great a difference between imposition of hand● and ordination , why should our words be forsaken which import the lesser matter in his judgement , and those other which he accounts do import much more , be substituted in the room ? was this to burden our opinion or apprehension with a greater odium then our words in his own judgement will beare ? or was it to make his confutation of us more easie , then it would have been , if our own words had been retained and kept ? what ever was the cause hereof , we cannot but think it had been better if it had been otherwise . for omitting and suppressing some words of ours ( which was the second particular ) i alledge those of the time and places where elders cannot co●veniently be borrowed from any other church : the whole passage is this : viz. by which , scripture , ( to wit num. . . ) thus much is manifest , that when a ch●rch hath no elders , but the first elders themselves are to be ordained , and this at such times and in such places , where elders cannot conveniently be borrowed from any other churches , in such case imposition of hands may lawfully be performed by some principall men of the congregation , although they be not elders by office : in which place , these words , at such times ●nd in such places , &c. though they contain a great part of the case , wherein we think imposition of hands may be performed by non-elders , yet they are wholy concealed by mr. rutherford , as if there had been none such ; for what purpose , himselfe best knows . but this is apparent , that by his concealment or omission , the way is made more easie and the ground more rati●n●ll for that passage of his in the following page , where he saith , what if there be no elders in a single congregation ? it will not follow therefore the people are to lay on hands , except saith he , there were no elders in the land , or nationall church to lay on hands . now had our words been delivered and set down by him as they came from us , this speech and passage of his would have been uselesse , and apparently brought in without cause : for to what purpose should he bring in this exception , saying , except there be no elders in the land &c. when our selves had prevented him in this , by putting such an exception expresly into the prohibition , which we deduce and gather from that scripture of numb . . . sure this had not needed , but might have been spared , if our words had been fully related : but by this omission and concealement , his own speech hath more appearance of ground and reason in it , then otherwise it would have had , and our apprehension doth not appear to his reader as indeed it is , nor as himself received it from us in that our answer . which we have reason to take somwhat unkindly from him , and the rather because it is not only once , but twise at the least , that we have thus expressed our selves in that answer : once in the words which i have here above repeated and transcribed , and again in pag. . where speaking again of this same scripture , numb . . v. . we say thus , that we have shewed from that scripture , that if there be no elders as at the first , nor any that can conveniently be gotten from other churches , then imposition of hands may lawfully be performed by others : neverthelesse though we have thus expressed our selves , once and a second time , yet m. rutherford doth not once give notice hereof unto his reader , for ought that i can find ; but still passing by these words of borrowing elders from other churches , doth take advantage of the want thereof , which indeed are not wanting in our churches , which he deals against , but twise at the least are plainly expressed therein , and would not have been wanting in this passage , which here he sets down as ours , if himself had not concealed and suppressed the same . now to leave out those words of ours , which we have plainly expressed two severall times at the least , and then to make advantage for himselfe against us for want thereof , whether this be not such measure as we have cause to take unkindly , let himself and others consider . the third particular of adding words which never came from us , i will briefly passe over , because it is of lesse moment , as not so much misrepresenting our meaning ; yet i conceive those words , it ( by ordination ) is not to be tyed to the presbytery alone , which here are presented to the reader as ours , are not at all to be found in our writing : but i will not insist on this , but come to consider of his answer . there is not , saith he , a place in all the word of god , where people conser●e ordination to the pastors of the new testament , therefore our brethren flee to the old testament to prove it from the levites , who received imposition of bands from the children of israel . answ . we have given a reason , why no such scripture can be expected in the new testament , viz. because in those times elders were not wanting ; for there were the apostles and apostolike men , who were elders in all churches : and say we , we do willingly grant , that where elders are not wanting , imposition of hands is to be performed by the elders : ans . p. . now for our brethren to require of us an example of imposition of hands performed without elders in the apostles times , in which times there were elders to be had , this we think to be unreasonable , first it is our opinion , that when elders are to be had , imposition of hands is not to be performed without those elders , but by them . moreover , if it be such a disparagement to our cause , that the scripture of the new testament affords no example of imposition of hands by the people , how will mr. rutherford free his own way from another objection , which we think as sore and weighty against the same , as this which they think of so much weight against us ? the objection i mean is this , that there is not any place in all the scripture of the new testament , where ordinary pastors or elders imposed hands on ordinary pastors or elders ; but all the examples in scripture concerning this matter are such , where either the persons imposing , or the persons on whom hands were imposed , or both , were officers of extraordinary note and degree , such as now are not extant in the church , but are ceased long again : not that i deny , but an argument may be taken from those examples for imposition of hands in these dayes : but the thing i stand upon is this , that no example can be given from scripture directly parallel , to the way which our brethren in these dayes do practise and allow , but some dissonancy will be found therein : from their way as well ( and perhaps as much ) as from the way of imposition of hands performed by the people in some cases : let them tell us of act. . v. . and . . and . tim. . . and we answer the persons imposing hands in those places were apostles and evangelists , such as our brethren are not , nor do so account themselves . let them name act. . . and tim. . . and we answer , the persons on whom hands were there laid were the like , even apostles and evangelists , whatever the imposers were , and therefore neither will these places perfectly suit the case ▪ so that if we could give no example in the new testament of imposition of hands performed in some cases by the people , we think mr. rutherford and out brethren of his way might be favourable to us for their own sake . yet for the justification of our way , and for further answer to this passage of mr. rutherford , we have this to say further , that an example in the old testament of a practise not abolished in the new as ceremoniall , typicall , or of some peculiar reason specially concerning those times and peoples , but of morall equity and reason ; such an example we think a sufficient warrant unto us , for the like practise upon the like occasion in these dayes : this i thinke mr rutherford must acknowledge , for else he shall loose many arguments which he frequently useth in this treatise , from the example of asa , hezekiah , josiah , and others in the old testament , for the proving of things to be practised in the new : and else himself and we all shall loose the argument for pedobaptisme which is taken from circumcision . yea , and which is more , if it were not thus , the apostles arguing would not be strong , who do frequently argue from the examples of the old testament to confirm and prove truth and vertue , and to reprove and to condemn the contra●y in the new : to instance in no more but cor. . . . heb. . . which examples , together with that saying , rom. . . whatsoever was written in former time , was written for our learning ; and many more that might be alledged , do abundantly and plainly prove the point in hand : and therefore mr. rutherford should bear with us , if we somtimes argue from examples of the old testament . as for that which followeth , where he saith , but our brethren hold that the calling of the levites and of the pastors of the new testament are different , as the officers and churches of the jewish and christian churches are different ; the answer is , that i do not remember that we have spoken one word of this matter , either one way or other ; nor doth he mention any place where we have spoken ought of these things . and for the thing it selfe , though many differences may be assigned between the levites and pastors of the new testament , and between the jewish and christian churches , yet i know no such difference between them , but that in things which are of generall and common nature concerning them both , in those we may lawfully argue from them and their times , unto our selves and our times . if mr. rutherford know we have given any such difference as will not suffer us thus to argue , when he shall expresse the same , we may consider further thereof . our brethren grant pag. . that it wanteth all example in the new testament that the people lay on hands . answ . and we have also in the same pag. . rendred the reason hereof , viz. because elders then were not wanting : why then did not our brothers ingenuity so farre prevaile with him as to mention this , when he mentioned the other ? however yet this he may be pleased to observe , that as we grant the thing he speaks of , so themselves , i think must grant also , that it wanteth all example in the new testament , where ordinary elders do impose hands on ordinary elders : for my part i remember none , nor do i remember that themselves have yet produced any . these who laid on hands on the levites numb . . were elders , and our brethren say it is like they were ; but . they did not as elders : . but as representing the people ; not as elders civill , for that belonged to aaron and his sonnes , levit. . else it will follow that where a church hath no magistrates to lay on hands , there the church may doe it : nor did they lay on hands as ecclesiasticall elders , because what these which laid on hands did , they did as from the congregation : for . these levites were taken in stead of the first born of israel , and not instead of the first born of the elders only , numb . . , . they were presented to the lord as an offering of the children of israel , not of the elders onely . . when the multitude brought an oblation , the elders put their hands on the heads of the sacrifice , levit. . . instead of all the multitude . answ . in relating this passage , our meaning is exceedingly mistaken , and both our meaning and our words represented farre amisse unto the reader : the particulars which in this respect may be excepted against , are such as these . . that reporting us to say , it is like they who laid on hands were elders , he there breaks off the speech ; and so suppresseth that which follows ; wherein we first of all do give an explication in what respect they might be said to be elders , viz. as being the chiefe and principall members of the congregation ; and next of all we do adde , that neverthelesse therein example doth prove the point , if two things be considered which there we do expresse . but both these particulars , i mean , both the explication and the addition or exception , are wholly suppressed by mr. rutherford , and so the concession ; it is like they were elders , is left standing alone by it selfe . . he reports us to say , they did it not as elders civill : for that belonged to aaron and his sons ; wherein he fathers on us a palpable errour , of accounting aaron , and his sonnes to be elders civill , or magistrates , which never came into our thoughts : nay it was so farre from us that we plainly said the contrary , in that very place , to wit , that they were elders ecclesiasticall . our words are these , if they , ( that is , the children of israel ) did it as elders , then either as elders and governours ecclesiasticall , or as civill governours : but not the first , for that charge belonged to aaron and his sonnes : levit. . and these levites now ordained . in which words we plainly ascribe to aaron and his sonnes the charge of elders and governours ecclesiasticall , but not of civill governours , as mr. rutherford , is pleased to report . . in these words , else it will follow , that where a church hath no magistrates to lay on hands , there the church may do it ; our words are so miserably mangled , that no tolerable sence can appeare : for here is expressed an inference or consequence , that must follow , and yet no ground or antecedent at all from which it should follow , which is to represent us to the world as men that were loesi cerebro . for men that were in their right wits , i conceive , would scarcely ever argue in this fashion , as here we are reported to do : but our words are these , if the second be said , viz. that the children of israel did lay on hands as civill governours , then it will follow that civill magistrates , though no church-officers may impose hands in ordination of church-officers , and so the point is gained : ( viz. that church-officers may be ordained by those that are no church-officers ) which we do further manifest in the following words in this manner : if the magistrate may doe it , then it will follow that a church that hath no magistrate may perform this action by other the fittest instrument● she hath ; for which we there give this ground , for that this is not a work properly tyed to the magistrates office , because then the church in the apostles times wanting magistrates , could not have had officers ; the contrary whereof we say is manifest in the scriptures , act. . . tit. . . this is our manner of arguing in the place alledged , which is farre different from that which mr. rutherford reporteth as ours . . whereas he reports us to say , nor did they lay on hands as ecclesiasticall elders , because what these which lay on hands did , they did as from the congregation ; in this he also reports us to speak quite besides our plain meaning and expresse words . for whereas , he so sets down this sentence , as that the latter clause or branch therein is made the reason of the former ; the truth is this , that these clauses in the answer , have no dependance the one upon the other at all ; but the former hath another reason given for it , which here is not mentioned , and the latter which is here mentioned as the reason of the former is not so mentioned by us , but for another end and purpose . touching the former of these two , when we said that the children of israel , did not impose hands on the levites as ecclesiasticall elders , the reason we give for this saying is this , because that charge was onely belonging to aaron and his sonnes , and those levites now ordained : which reason mr. rutherford never mentions , but mentions another speech , as our reason , which was delivered by us for another purpose . the like measure doth he afford to us in the second branch of the sentence by him expressed : for whereas we give two reasons of the main thing in question , that this example of the children of israel , imposing hands on the levites doth prove that in some cases , non-officers may impose hands upon church officers , the one because what these children of israel did , they did it not as elders ; the other that what they did , they did it not for themselves alone , but for all the congregation , mr. rutherford applies not these two reasons to the thing in question as they were applyed by us , but instead thereof makes one of them to be a reason of the other , which was no part of our meaning , nor could justly be gathered from our words . this being said for clearing this passage of ours from his manifold mistakes , let us now heare his answer . pag. ● . these who laid on hands did it as a work peculiar to the elders , because the elders were a part of the first borne , who by office were elders , and in whose stead the levites were assumed , numb . . , . answ . if the elders were but a part of the first born , then how could all the first born be elders by office ? or if all the first born were by office elders , then how could the elders be but a part of the first born ? these things seem not to be here . but be it so , that the elders were a part of the first born as here is affirmed , how doth this prove that they who laid on hands did it as a work peculiar to the elders ? is there any necessary or clear consequence in such a proposition ? for my part , i see it not : but on the contrary , i suppose it is certaine , that the elders might be part or all of the first born , and yet they who did the work of imposing hands might neither impose as elders , nor of necessity be elders . though in the sense expressed in the answer , i will not deny but there might be elders , that is chiefe and principall members of the congregation . but if this were granted in the sense expressed , must it needs follow that they imposed hands as elders , and as elders by office too ? can a man sustain no relation , but all his actions must be actions of that relation ? cannot a man be an husband , or a parent , &c. but his actions of plowing sowing , &c. must needs be performed by him , as he is a husband , or parent ? cannot a minister pray in his family , instruct his children , or receive the bread and wine in the lords supper in the congregation , but all these things must be performed by him as a minister ? i suppose that none will say that this doth follow : and if not , then suppose that these who imposed hands were elders , how doth it follow , that when they imposed hands , they did impose as elders ? else the church of israel being a constituted church before this time wanted officers , which is against all truth . answ . else , else what ? let the antecedent or ground of this inference be taken from the words preceding , or from any of them ( and whence else to take it i cannot tell ) and no necessity of consequence i think will appear . the words preceding are no more but these , these who laid on hands , did it as a worke peculiar to the elders , because the elders were a part of the first born , who by office were elders , and in whose steed the levites were assumed , and then comes in this inference , else the church of israel wanted officers . now how this must needs follow upon any or all of those preceding , i see not . not that i deny the truth of all those preceding words , for of some of them i think otherwise , but supposing that were all true , which is more then doth yet appeare , yet here is that which i am doubtfull in , whether this inference must needs follow upon the same ? for ought i see , the church of israel might have officers , and yet the particulars here mentioned not be all true , but some of them false notwithstanding . at least wise if they were true , yet the reason here used would not inferre so much . for , to consider a little of the particulars : the church of israel had officers , ergo , the elders were a part of the first born ( which is one of the particulars ) the church of israel had officers ; ergo the first born were elders by office ; ( which is another ) the church of israel had officers : ergo , the levites were assumed instead of the first born ( which is another of them ) is there any necessity of consequence in any of these ? for my part i see it not : but suppose they were in themselves true , yet , the medium here used doth not proove them so to be . and for that which is the first , and as i conceive the cheif , to wit , that these who imposed hands did it as a work peculiar to elders , must this needs be granted , if it be granted , that the church of israel was not without officers ? i see no necessity of granting this neither , but the contrary to me seems possible enough , that thee might be officers afore this time in that church ; and yet what was now done by them who imposed hands , not be done by them , as elders by office , but as prime and principall members of the congregation . for the clearing whereof a little further , we may observe that they who imposed hands on the levites are not here called elders , nor rulers , nor officers , nor first born , nor any such like , but the term whereby they are expressed is this , the children of israel ; the children of israel , saith the lord , shall put their hands upon the levites , numb . . . now this term being used in the . verse imediately preceding , and in the . vers . imediately following , yet in neither of both can it be meant of elders and officers alone , but in both verses is undoubtedly meant of all the body of the congregation : and therefore if the context and circumstances of the place be regarded , these children of israel , who imposed hands on the levites , v. . cannot in that act be considered under the not●on of officers . sure it is when the verse before tells us that the whole assembly of the children of israel must be gathered together , and the verse following tells us that aaron must offer the levites for an offering of the children of israel ; in neither of these can the children of israel be understand of the officers alone , but the whole congregation is meant hereby in both verses : reason therefore requires that this tenth verse standing in the midst between the other two , the word children of israel , being used therein should be taken in the same sense in this verse , in which it is taken in the verse before , and in the verse that comes after . nay and further , he that shall peruse this chapter numb . . may easily finde that this word , the children of israel is used therein no lesse then fifteen or sixteen severall times ; and sometimes foure or five times in one verse ; and yet of all these , i think here is not so much as one , where it can be understood of the elders and officers as such , but is used to signifie all the congregation . and therefore to give such a singular interpretation of this word , in v. . so far different from the sense of the same word , in all the rest of the verses both before and after , and those being not only one or two , but so very many ; this kind of practise and interpretation had need to be builded upon very plain and pregnant , very cleare and cogent reason and demonstration , or else our brethren may excuse us if we be not over hasty and forward to receive it . again , the ninth and eleventh verses tell us plainly , that these levites were to be offered to the lord for an offering , not of the elders alone , but of the children of israel , even of all the assembly of the children of israel , and other scriptures tell us as plainly that all offerings were to be presented with the imposition of his hands , whose the offering was , levit. . , , and . , , . whereby it seems evident , that these children of israel , who imposed hands on these levites , at this time when they were offered for an offering , were the whole congregation or some in your name and stead , sith these levites were an offering of the whole congregation . wee grant the magistrates laid not on hands , but they who laid on hands , did it as ecclesiasticall elders . reconcile this with that pag. l. . where t is said , the princes and heads of tribes laid hands on them : now what were these princes and heads of tribes , but magistrates ? and if they were princes and magistrates how could they be considered in this act as ecclesiasticall elders ? the reasons against this conclude not . the first reason concludeth not . ans . here again our meaning is presented amisse to the reader ; for those three reasons of ours were given by us to prove another point , and not this to which mr. rutherford , applyes therein , as is plainly to be seen in answer , pag. , . where the reader may perceive that those reasons were brought to shew , that when the children of israel imposed hands , if these children of israel were not all the congregation , yet what they performed herein was for the congregation , and not for themselves onely : and if those reasons prove this , as i hope they doe ; it is no great disparagement to them not us , if they prove not another point for which they were never intended . but let us hear the answer . the first reason concludeth not , because those who laid on hands were the first born , who by office were church-men . answ . how shall we be sure that those who laid on hands were the first born ? though i deny it not , yet a bare affirmation proves not . again , suppose what here is affirmed were also sufficiently confirmed , how is the point in question proved hereby ? for , say they were the first born , they might notwithstanding do what they did for all the people , and not for themselves above . the other two reasons proves nothing . answ . let them be applyed to the thing , whereto they were intended and applyed by us , and then let the reader judge . the position was , that those who imposed hands on the levites , did it for the congregation or in their stead . the first of the two reasons is , that the levites were the congregations offerings , and all offerings were to be presented with the imposition of his hands , whose the offering was : the other is this , that it was an usuall thing when the congregation were to present an offering , that the elders should impose hands on the congregations offering , in the congregations stead , levit. . vers . , . now let the prophets judge , whether these reasons prove what they were brought to prove , to wit , that they who imposed hands on the levites did it for , or in stead of the congregation : or whether it be as our reverend brother affirms , that these two reasons proves nothing : yet let us hear why they prove nothing . because these who laid on hands , did lay on hands as representing the whole congregation . alas it doth no wayes conclude that they laid not on hands , as it is a worke peculiar to them 〈◊〉 elders . ans . if it doe not , yet if our reasons do conclude that they did it instead of the congregation , we have our intent : but to follow mr. rutherford a little in digressing from the point ; why , do not our reasons conclude this other ? the high-priest offered sacrifice , first for his own sins , and then for the peoples ; heb. . v. . and so did represent the people ; but i hope it followeth not that therefore the priest did not sacrifice as a priest , and by virtue of a peculiar office , but only as a principall member of the congregation . answ . mr. rutherford himself gives us a distinction which may be sufficient for answer to this passage . a representer , saith he , standeth for another either objectively or subjectively . the former of these is he that doth a busines for another , or in rem ejus , for his behalf and good , as the eye seeth and the eare heareth for the whole body ; and thus objectively the presbytery doth represent the people , that is , for your good and salvation of the people . the other representing another subjectively is when the representer hath its power from that which it representeth , as he who carrieth the room and person of a king as an ambassadour : but thus , saith he , the presbytery or eldership doth not represent the people . due right of presbyt . p. , . now as the presbytery represents the people , so may it be said of the priest , viz. that he represented the people only objectively , for their good , but not subjectively in their room and stead , and therefore the cases are not alike ; for we think that what was done by those who imposed hands , numb . . was not only done for the good of the children of israel , but also in their room and stead , which he will not say of the priest sacrificing for the people , having already said the contrary of the presbytery . pag. . you will say , in a church , in an iland , one may be a pastor without any ordination if the people elect him , and there be no elders to ordain ; i answer it is true . answ . if this be true , then what becomnes of that which was said in the precedent page , that though imposition of hands be not so essentiall , as that a minister can be no minister without it , yet for ordination it is otherwise , this being the authoritative calling of a minister , and the other but a rite annexed to the calling . in which place he counts ordination so essentiall , as that a minister can be no minister without it , and yet in the very next page confesseth , as we see , that in some case one may be a pastor without ordination : whereupon it must needs follow either that one may be a pastor without any authoritative calling or else that ordination is in effect , but the same with imposition of hands , and so there is no such difference between them as is pretended . but so many pastors send a pastor to a congregation , though that congregation never chuse him . answ . take your own words for answer pag. . we never read that in the apostles church a man was obtruded upon the people against their will and therefore election by the people in the apostolike church as act. . . act. . , , . rev. . , . act. . v. . must be our rule . any election without the peoples consent must be no election , for if it please not the whole multitude as act. . . it is not a choise . and in pag. . he tells us that all incorporations have power by the law of nature to chuse their own rulers and officers , and that christ hath provided the same in an eminant manner for his church . and therefore for this passage that many pastor may send a pastor to be pastor to a congregation , though that congregation never choose him , we desire that he would take his own money for payment . chap. xxv . whether a ministers calling consist in election or in imposition of hands , and whether of those is greater , and whether is prior or posterior . whether , tim. . . act. . , , . act. . , , . do prove that the ministers calling consists in imposition of hands by the presbytery , and that such imposition of hands is not a consumatory rite , or benedictory signe . also whether rom. . . do prove that a man cannot be a minister except some presbytery ordain him afore the people chuse him , and whether otherwise the people doe send a minster to themselves : and whether the people of god may not aswell discern a mans fitnes to be ordained as his fitnes to be elected . pag . . if the people may elect officers , then in some cases they may ordaine them also , because ordination is lesse then election , and dependeth upon it as a necessary antecedent , and it is nothing but a consummation of election , or the admission of a person into the possession of that office , whereto he had right before by election . if then a single congregation may elect , which is the greater , they may ordain , which is the lesse . and for this he alledgeth the answer pag. , . and then gives answer thereto in these words , ordination is the more and election the lesser ; for ordination is an act authoritative of the presbytery , . tim. . . answ . take ordination as we take it for imposition of hands on a church officer , and then we think it is lesse then election , as being but a rite or ceremony used at a ministers entrance into his office , but not at all of the essence thereof . nor are we alone , or the first that have so thought : for to omit others , he that wrote the book , called the unbishoping of timothy and tytus affirmeth pag. . that it is no essentiall , but a ceremoniall part of ordination , which may be sufficiently made without it , and saith that angelus de clavasio , peter martyr and others both papists and protestants affirm the same . and in pag. . he saith it is an act of service or ministery , not of authority , and no more then an externall complement or ceremony , alledging dr. ames & others for the same tenent . but now election is more then a ceremony that may be omitted , mr. rutherford himself being judge : for in his pag. . he tells us , that in the apostolike churches , a minister was never obtruded upon the people against their will , but that they still had the election of their ministers , and this he saith must be our rule , so that any election without the peoples consent must be no election , for if it please not the whole multitude it is not a choise . and in p. . he tells us out of chrysostome that all election of pastors is null without the consent of the people . whereby it seems that election is something essentiall ; and so consequently more then imposition of hands , which is but a rite or ceremony , which may be absent , and yet a man have all the essentialls of a minister notwithstanding . as for tim. . . the imposition of hands of the presbytery there spoken of , i conceive , could not be any act of superior authority but onely an approbatory signe or rite which might be used by inferiours towards your superiours . for timothy being an evangelist , how could any ordinary presbytery have authority over him , or give office or authority to him ? besides it is not said that timothy received his gift by the laying on of the hands of the presbytery , but by the prophesie , and by the laying on of pauls hands , and with the laying on the hands of the presbytery . now between those two phrases , by the laying on of hands , and with the same , there is great difference , the one importing some cause or authority or power , the other importing no more but an approbatory rite , or a signe used in a solemne commending of one to god by prayers : altare damascen . pag. . of which more is to be seen in the plea for the churches in new england part of the second chap. . quest . , . for ought i see the authors might argue thus , the people may ordaine : ergo , they may preach and baptise , for all the three are presbyteriall acts given to men in office. answ . we read in mornay de ecclesia chap. ● . that of old time it was an argument rise in the church , he may baptise , he may administer the lords supper ; ergo , he may lay on hands ; but such arguing as mr rutherford useth , they may lay on hands , ergo , they may baptise ; this we remember not that we have read in any authors , except in him : nor doe we think the consequence the same , inasmuch as in the one the argument proceeds from the greater to the lesse , and in the other from the lesse to the greater , and yet affirmatively in both . thus the argument is understood by the forenamed author of the unbishoping of timothy and tytus , who in pag. . speaking of these words of mornay layes down the argument thus , he can baptise , he can consecrate and administer the lords supper which are the greater and more honorable actions , ergo , he may lay on hands which is the lesse : and this kind of arguing for my part , i think to be good ▪ but for that of mr. rutherfords , i see no more consequence therein , then if one should say , he that may doe the lesser , may doe the greater also ▪ in which i see , no strength of consequence at all . pag. , . whereas some say act. . , , . election of seven men to be deacons goeth before ordination or imposition of hands , v. . answ . election of the people goeth before ordination in the relation of luke , true ; ergo , election is prior by order of nature , it followeth not . answ . the place cannot be so satisfied ; for the text is very plain , that these seven were elected by the multitude afore the apostles laid their hands on them ; yea , and not onely afore in respect of priority of nature , but also in respect of time ; for otherwise , how could the apostles say as they doe unto the multitude ; brethren look out seven men among you whom we may appoint over this busines ? can any man imagine they would thus have spoken , if themselves had already found out the men , and likewise had imposed hands upon them ? for my part , i see no reason for such an apprehension ; but think it is undenyably plain in the text , that the election of these seven by the people was prior to their ordination , by imposition of the apostles hands , not onely in the relation of luke as mr. rutherford would have it , but also in nature and time , and that the contrary cannot be said without violence to the text , and injury and wrong unto the apostles , who by mr. rutherfords exposition are made to have bidden the multitude to look out for the men amongst them of honest report , &c. with a profession that when the multitude had so done they would then appoint the men to the businesse , when as by this exposition they had already appointed them thereunto , and had imposed their hands on them , which kinde of dealing had been such , that i think that apostles were farre from it . it cannot be that election of the people is the whol calling of a man to the ministery , and ordination only a supplement & a consummatory rite , or a benedictory sign , which may be spared . answ . take ordination as we do , and why cannot this be ? himself told us p. . that he thinks not imposition of hands so essentiall , but that a minister may be a minister without it , and that to him it is but a rite annexed to the calling : which is just the same that we hold , and yet when it comes from us it cannot be accepted . again , he told us pag. , . that there are true and lawfull pastors , who have no call but peoples election : which if it be so , doth it not then follow , that the election of the people with the mans acceptance thereof is his whole calling ? for if ●●ey be true and lawfull pastors , who have no more but this election , it seems it must needs be that this is the whole , and yet here this is denyed . but let us hear the reasons of this denyall . . because by the imposition of the hands of the presbytery timothy was made a minister , timothy . . answ . the text is not by the imposition of their hands , but with it , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as was noted afore out of didoclavius altare damascen . p. . who also sheweth in the same place at large , that this imposition of hands upon timothy was onely for a testimonall of the approbation of his calling , and for a ceremony used in commending him to god in their prayers . and in asmuch as the office of timothy was the office of an evangelist , how could an ordinary presbytery giving him either the gifts or the power belonging thereto ? when mr. rutherford hath satisfied mr. calderwood in these things ( a man of his own nation ) for i suppose mr. calderwood to be the authour of that treatise of altare damascen . then if we require more may be said of this place . in the mean time i proceed to the next . by this imposition of hands paul and sylas were separated to preach to the gentiles , acts . , , . answ . paul and sylas are not once mentioned in that place , but paul and barnabas ; but not to insist upon this mistake , let m. calderwood answer for us concerning this scripture : litigent , saith he , inter se pontifieii utrum impositio ista manuum fuerit ordinativa , &c. that is , let the papists contend amongst themselves whether this imposition of hands was for ordination , or onely for prayer : we hold that it was for prayer and comendatory ( for they commended them to the grace of god , as it s said , act. . . ) yet as they could not ord●●n them and call them to this ministery they being apostles , who were called extraordinarily , so neither could they appoint them to any certain imployment or place , for the holy ghost did direct the apostles in their troubles , and here it is expresly said , that they were sent forth by the holy ghost altare damascen . pag. . and then speaking of certain words of spalato , who saith , this imposition of hands was a pious ceremony , and used at that time as a certain part of an efficatious prayer ; he addeth , rectius diceret fuisse , &c. he might more rightly say , it was a rite and gesture of one that prayed , shewing the person for whom he did implore grace , rather then to call it an efficacious part of prayer . where we plainly see that he counts this imposition of hands on paul and barnabas no ordaining of them to the office , as some papists and it seems mr. rutherford would have it ; but onely a rite or gesture used when the presbytery commended paul and barnabas to god by prayer . this authour of altare damascenam also addeth , cum assumendi erant levitae , &c. that is , when the levites were to be taken from amongst the children of israel , the lord commands that they should be brought before jehova● , and that the children of israel should lay their hands upon the levites , numb . . , . although the lord had commanded to consecrate these levites unto the ministery ; yet he commands the israelites to lay their hands upon the levites , as if they had of their own accord in their name given them up to the ministery , as junius in his analysis doth fitly interpret it : thus far mr. calderwood whose judgement of this scripture numb . . whether it be not the same with ours , which was formerly expressed , let mr. rutherford himself be judge . mr. rutherford addeth that by imposition of hands the deacons were ordained , act. . and that this is enjoyned with the right manner of acting it to timothy , tim. . . and . . . as a ministeriall act . answ . whereas , he saith , it cannot be that laying on of hands should be onely a consummatory rite or benedictory signe , and brings the example of these deacons , acts. . for proof , i desire no more , but that he would accept his own words for answer . now in pag. . his words are these ; it is not said that the deacons were ordained with fasting and prayer , as hands are laid upon paul and barnabas , act. . , . but simply that the apostles prayed and laid their hands on them ; which seems to me to be nothing but a signe of praying over these deacons , and no ceremony or sacrament conferring on them the holy ghost . now if it was nothing but a signe of praying over these deacons , then the substance of their calling consisted not in this laying on of hands , but in some thing else ; and what should that be but their election by the people ? . if it was nothing but a signe of praying over then , then why is a consummatory rite and a benedictory signe gainsaid and opposed ? for what great difference is there between a sign of prayer and a benedictory signe ? and how shall he be reconciled with himself , that saith it was nothing but such a sign of praying , and yet will not yeeld that it was onely a benedictory signe ? and for the other particular where he saith , this laying on of hands was enjoyed to timothy as a ministeriall act , if by ministeriall act he mean an act that could be lawfully performed by none , but onely by a minister ; then i desire some proof that this was so enjoyned to timothy . that it was enjoyned to him i grant , but that it was so enjoyned needs some better proof then a bare and naked aff●rmation ; specially sith many things were enjoyned to timothy in those examples , which were and are justly applyable to all christians . furthermore suppose it were true that imposition of hands were enjoyned to timothy as a ministeriall act , how doth this reach to make good the thing in question ? what should hinder but the peoples election might contain the substance of a ministers calling notwithstanding ? or how doth it therfore follow that imposition of hands was not a consummatory rite or benedictory signe , but somthing more ? is there any such necessary consequence here , that the one of these must needs follow upon the other ? for my part i see it not , nor see any thing to the contrary , but if imposition of hands were such a ministeriall act , as he saith it is , yet it might still be meerly a consummatory rite or benedictory signe , and the substance of the calling consist still in the peoples election . himself doth say , as we hear even now , that imposition of hands act. . though here he call it a ministeriall act , was nothing but a signe of praying over the deacons . and therefore these two , to be a ministeriall act ▪ and yet to be nothing but a signe of prayer or benedictory sign ( which to me are the same ) are not so inconsistent by his own doctrine , but that they may well stand together ; and himself doth also hold that the laying on of hands mentioned numb . . . was a ministeriall act , and that they who did it , performed the same as ecclesiasticall elders ; and yet i hope , he will not deny that the substance of the levites calling was in the immediate designement and appointment of the lord , and not in the performance of this laying on of hands . and therefore it follows , that if laying on of hands were granted to be a ministeriall act , yet still it may be meerly a benedictory signe , and the substance or essence of the ministers calling not consist in it , but in some thing else . a mini●●eriall calling standeth in an authoritative sending , rom. . . and i see not well how the people do send a minister to themselves . answ . but it is not easie to see how they choose a man for a minister to themselves , being sent unto them by god ? and if god doe furnish a man with gifts , and an holy propensity of minde to the work in generall , and to such or such a people in particular , and make way by his providence thereto , then who can deny , but such a man is sent of god unto that people ? and then if that people observing gods sending of him in this s●●t , do hereupon elect and choose him , and promise to be obedient to him in the lord , what is there now wanting to the substance and offence of such a mans calling to such a people ? and yet the man is not sent by them to themselves , but sent by god , and received and chose by them : parcus understands this sending , rom. . of gods sending ▪ and so doth piscator , and who not ? and to understand it otherwise would be to condemne the prophets and apostles , who were not sent by men at all , and yet did truely answer this scripture , in that they were sent of god : true it is , ordinary ministers are not sent of god in such an extraordinary way as the prophets and apostles were , but in an ordinary way , and by ordinary means ; which way and means if they doe observe , they also may be truly said to be sent of god unto the people . but peradventure our brother means that the people may not lawfully choose a man for minister unto themselves , except he be first sent unto them , in an authoritative way by some other men , and that otherwise he is not sent unto them of god ; which if it were true , then it would follow , that the apostles and prophets , as i said , were not sent of god : for plain it is , that men sent them not . it would also hereupon be requisite to be cleared , that some men besides the church have authority to send ministers to the church , and who these men are that have such authority had need to be cleared also ; which i for my part think will not be done in hast . and till this be done , i know no reason , but i may still retain this apprehension , that men who are qualified according to the rule of the word and duly elected and chosen to some office of the ministery by gods people , are truly sent of god unto that people . the people have not either formally or by grant of christ virtually , the keyes committed to them , how then can they give the keyes to pastors ? answ . yet in p. . he tells us that he denyes not but there is a power virtuall , not formall in the church of beleevers , to supply the want of ordination of pastors , or some other acts of the keyes simply necessary , hic & nunc : and this power , saith he , is virtuall not formall . now to say they have this power neither formally nor virtually , and yet to say they have this power virtually though not formally , what is it but an apparent contradiction ? but suppose it were true that the people had not this power either formally or virtually , yet mr. ball and mr. bai●s afore him doe tell us , that ministerially they may give what they never had , viz. as ministring to him who hath power and virtue of deriving its as a man not 〈◊〉 a peny of his own may give an l. if the king make him his almoner . thus the church deriveth a● taking the person whom christ describeth , and out of power will ●ave placed in this or that office in his church . the power of the imperiall dignity is not in the electo● of the emperours , nor the power of that office and authority , whereunto a minister is elected , in the church , who chuseth him to that office . ball tryall of separat . pag. , . pag. , . people may as the sheep of christ discern his voice , joh. . and so have a power of election of their own pastors : nor doth this make good what our brethren say , that therefore they may judge of a ministers fitnes ? answ . that which we say in this answ . pag. . there must be some ability to discerne whether men be qualified according to the rule , afore they ought to be elected and chosen into office ; and the people of god have so much ability as is of necessity required afore there be preceeding unto ordination ? wherein it is plain that our arguing is from the peoples ability to discern of mens fitnes afore they be elected , to their like ability to discern of their fitnesse afore they be ordained . they who have so much as to discern who are fit to be ordained : but the people of god may have the former . ergo , they may have the latter . now what saith mr. rutherford hereunto ? the assumption he denyes not , but in plain words grants it , saying , they may as christs sheep , joh. . discern christs voyce , and so have a power of election of their own pastors . it must then be the consequence that must be denyed , or the conclusion must be yeelded : what then brings he to overthrow the consequence ? nothing but this , that there is a two fold knowledge , one of christians not denyed to women and beleeving children , who cannot lay on hands , nor ordain mi●isters , as the presbytery doth . but what the other knowledge is he doth not plainly tell , except any thing may be gathered from the words following , where he saith , but for trying of ministers if they be the sonnes of the prophets apt to teach , able to convince the subtill hereticks , and gainsayers , and to put them to silence , there must be in a constituted church a colledge of pastors and prophets to try the prophets with a presbyteriall cognizance . answ . but if mr. rutherford would have spoken to the point , he should have given some reason why the people may discern a mans fitnes for election , and yet not discern his fitnes for ordination , for this is the consequence of our argument which he denyes . but in all that is here said about a two fold knowledge , one of christians , and the other of some body else , what is there in all this , that hath so much as the least shew of overthrowing or weakning the conseqence ? su●e nothing at all that i can finde : for as for that which is intimated , that christians have not so much knowledge as to try ministers whether they be apt to teach , &c. this makes nothing to the point in hand , that they can discern whether a man be fit to be elected , but not discern whether he be fit to be ordained ; but if it have any strength in it at all , it is as much against the ability of the people , which he expressely grants , as against that which he would deny ; as much against their ability of discerning his fitnes for ordination . and therefore how this should overthrow the one and not the other , i do not know : for to any mans understanding it makes no more against the one then against the other ; but either against both , which he will not grant , or else against neither which i conceive is the very truth ? to argue in this sort , they have not ability to convince 〈◊〉 hereticks ; ergo , they may not chuse their ministers , this mr. rutherford will not own ; for he plainly grants they may chuse : and therefore how can this arguing be good , they want ab●lity to convince hereticks ; ergo , they may not impose hands in ordination ? how the one kinds of reasoning can be better then the other , i do not know , except we would say some may be lawfully elected and chosen to the ministery , who cannot lawfully be ordained , but this i suppose cannot be said with truth . chap. xxvi . whether the epistles to timothy and titus , wherein there are contained rules of direction in laying on of hands , do prove that the action may not in any case be performed by non-officers , but must be performed onely by presbyters ; and whether the argument do not make as strongly for the appropriating of laying on of hands to the prelates , as to the presbyters , and do not as well exclude the presbyters from medling therein , as exclude the people . there is onely one place more where i finde mr. rutherford excepting against the answer ; and that is in his pag. . where alledging the answer pag. . which i conceive is misprinted for pag. . he sets down these words as ours , viz. if people may not meddle with ordination , because it is proper to timothy and titus , this may prove that they were bishops who did ordaine elders there alone , which ministers may not doe there , for these epistles are not written to them as bishops alone , nor as elders alone , but as to a mixt state including the people . answ . the order of the dispute is this : reverend mr. herle arguing for ordination of officers by a consociated eldership , and not by a single congregation with or without a pastor , brings this reason for his judgement , viz. rules of direction how to proceed in ordination , and the epistles where those rules are laid down , are not written to the churches or congregations , but to timothy and titus . in answer whereunto we spoke to this purpose , that if this be a sufficient reason to prove that the people may not in any case meddle with ordination , then by as good reason it will follow , that ordination belongs not to the presbytery or synod , but onely to one man , as the prelates would have it ; the reason we give is , because timothy and titus were each of them but onely one man. and we there further say , that we doe approve the answer given to this kinde of reasoning by the refuter of dr. down●●s sermon , at l●●beth , who shews that what was written in those epistles , was not onely written for timothy and titus , but for other ministers also , and also in some sort for all the saints , and that therefore there is no more reason to appropriate those rules , onely to the use of presbyteries and synods , then only to the use of prelates . now what saith mr. rutherford to this ? some parcell of these 〈◊〉 are written , saith he , to timothy and titus as evangeli●ts . something 's are written to them as christians ; and finaditer & objective all is written for the churches good , but the bulk of the epistles is written to them as elders , and especially . tim. . . tim. . . for these and the like they were to doe with the presbytery as is cleare , tim. . . answ . this scripture tim. . doth shew that timothy had a gift given him by prophesie with the laying on the hands of the presbytery ; but how doth it hence appear , that not only timothy but titus also was to dothings with the presbytery ? titus is not at all mentioned in that scripture . and as for timothy , scripture tells what the presbytery did to him , but what he must doe with the presbytery it tells us nothing at all . again , if the bulk of the epistles be written to them as elders , and the churches be no otherwise concerned therein , but only finaliter and objectively , the epistles being written for their good , then what shall be the meaning and reason of these words in the conclusion of the epistle to titus , and of the latter to timothy , where it is said , grace be with you , and grace be with you all ? doth it not plainly appear hereby , that more then elders , even all the saints in those places are written unto in those epistles ? thirdly if there be rules in the epistles that doe belong to elders alone , yet sith it is confessed , and may not be denyed , that other things therein doe concern all christians , how shall we be assured that such passages , as concern ●aying on of hands are of the former sort , and not of the latter ? for to say it is so , and it is clear , we think doth not clear it at all , unlesse some further proofe be added . lastly , if all this were granted , which here is said by mr. rutherford , yet for ought i see , our answer is not removed thereby , but still stands fair and good : for in that place of the answer alledged , we say two things , . that these rules about ordination in timothy and titus may with as fair a colour be appropriated to one man , as to presbyteries and synods . . that the epistles and the rules therein are not to be appropriated to bishops alone or ministers alone , but are indeed of generall concernment for all the christians . now neither of these two is discovered by mr. rutherford . for as for the former of them , he saith nothing thereto at all ; and the latter he doth in a manner grant , not only by saying that all here is written for the churches good , but also by saying that somethings are written to timothy and titus as christians which is in effect the same that we had said before . and how our answer can be disproved or satisfied , either by saying nothing at all thereto , or by saying the same that we had said before , i leave it to the judicious reader to consider . finis . a christian beleefe concerning bishops this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a christian beleefe concerning bishops northbrooke, john. spiritvs est vicarius christi in terra. broadside. s.n.], [london : . "partly extracted from john northbrooke's spiritvs est vicarius christie in terra. a breefe and pithie summe of the christian faith"--nuc pre- imprints. place of publication suggested by wing. creased with slight loss of print. reproduction of original in the harvard university library. eng episcopacy. bishops. church polity. presbyterianism -- apologetic works. a r (wing c ). civilwar no a christian beleefe, concerning bishops. [no entry] f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a christian beleefe , concerning bishops . i a beleeve , b that the office of a bishop is a worthy office , and warrantable by the word of god , c approved of by the apostles , d and instituted of god himselfe : e having the charge of one particular church , f or congregation , under each of them , g which they are h set over , i to feede ; k that is , to preach the gospel to them : l instructing and m teaching them , not by the traditions of the fathers , n but by the holy scriptures , o and shewing them good examples , by leading p unreproovable lives , and q performing such offices of the r ministeriall function , as becommeth s such faithfull guides ; having regard to their t bishoprick , ( which is the u great charge of their w pastorall office ) x over which they are set . and i y beleeve , that our z praelaticall bishops , a who are lifted up to a b ruling power , and a c lording hierarchie , are d not called of god , nor of e divine institution , but f anti-christian , g ethnicall , and h diabolicall ; and i suffered to be k in the church , l by the good will and pleasure of almightie god , as a m punishment for our sinnes , and a token of gods displeasure : and therefore n the people of god ought to pray , o that they may be cast out of the church , and onely p preaching presbyters may remaine , to q divide the word of god , and open and r interprete it to the people . and i s beleeve , that the t temporall magistrates are appointed of god , to punish sinne u upon all evill doers , whether clergie , or laytie ; and the government of the church doth pertaine to the w church , or x congregation , with the y laytie , and their z assistance , and not to the sole a prelates . the church hath foure offices . first , to keepe the canonicall scriptures . secondly , to publish the same . thirdly , to keepe it cleare from the counterfeit apocrypha , and all ●ounterfeit and corrupt bookes . fourthly , to make it the rule of their actions . the churches authoritie doth consist ●hiefely in foure things . first , to choose and ordaine ministers , according to the order of the apostles . secondly , to teach by lawfull ministers , so made . thirdly , to minister the sacrament by tho●e ministers , using su●● , time as shall be thought most expedient for the s●me . fourthly , to examine the doctrines , whether they be of god , or not ; ●nd that must be done by the scriptures . john northbrooke , preacher of gods ●ord , cantabr . cyprianus ad cornaelium , liber primus . sacerdos dei evangelium tenens , & christà praecepta custodiens , occidi potest , non pot●st vinci . the faithfull beleever , that will imitate christ the high-priest , in holding the gospel , and keeping the commandements , may well be killed , but conquered he cannot be . printed in the yeere . notes, typically marginal, from the original text notes for div a e- a acts . . b tim. . . c phil. . . d acts . . e revel. . . f psal. . . g cor. . . h acts . . i rom. . . k tim. . . l cor. . . m math. . . n tim. . . o tim. . . p cor. . . q eze. . . r rom. ●● . s isay . . t acts . . u tim. . . w ephes. . . x hosea . . y acts . . z tim. . . a tim. . . b hosea . . c peter . . d thess. . . e pet. . f thess. . . g mark . . . h tim. . . i tim. . . k acts . . l thess. . . m amos . . n john . . o cor. . . p cor. . . q cor. . . r cor. . . s john . . t rom. . . u rom. . . w tim. . . x psal. . . y tim. . . z acts . . a pet. . . heautontimoroumenos, or, the self-revenger exemplified in mr. william barlee. by way of rejoynder to the first part of his reply, viz. the unparallel'd variety of discourse in the two first chapters of his pretended vindication. (the second part of the rejoynder to the second part of his reply being purposely designed to follow after by it self, for reasons shortly to be alledged.) wherein are briefly exhibited, amongst many other things, the rigidly-presbyterian both principles and practice. a vindication of grotius from mr. baxter. of mr. baxter from mr. barlee. of episcopal divines from both together. to which is added an appendage touching the judgement of the right honourable and right reverend father in god, iames lord primate of armagh, and metropolitan of ireland, irrefragably attested by the certificates of dr. walton, mr. thorndike, and mr. gunning, sent in a letter to doctor bernard. by thomas pierce rector of brington. pierce, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) heautontimoroumenos, or, the self-revenger exemplified in mr. william barlee. by way of rejoynder to the first part of his reply, viz. the unparallel'd variety of discourse in the two first chapters of his pretended vindication. (the second part of the rejoynder to the second part of his reply being purposely designed to follow after by it self, for reasons shortly to be alledged.) wherein are briefly exhibited, amongst many other things, the rigidly-presbyterian both principles and practice. a vindication of grotius from mr. baxter. of mr. baxter from mr. barlee. of episcopal divines from both together. to which is added an appendage touching the judgement of the right honourable and right reverend father in god, iames lord primate of armagh, and metropolitan of ireland, irrefragably attested by the certificates of dr. walton, mr. thorndike, and mr. gunning, sent in a letter to doctor bernard. by thomas pierce rector of brington. pierce, thomas, - . gunning, peter, - . thorndike, herbert, - . walton, brian, - . [ ], , [ ] p. printed by r. daniel, for richard royston, at the angel in ivie-lane, london : m dc lviii. [ ] annotation on thomason copy: "sept st". reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng barlee, william. -- necessary vindication of the doctrine of predestination, formerly asserted. ussher, james, - -- early works to . baxter, richard, - -- early works to . presbyterianism -- early works to . predestination -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion ἙΑΥΤΟΝΤΙΜΩΡΟΎΜΕΝΟΣ , or , the self-revenger exemplified in mr. william barlee . by way of rejoynder to the first part of his reply , viz. the unparallel'd variety of discourse in the two first chapters of his pretended vindication . ( the second part of the rejoynder to the second part of his reply being purposely designed to follow after by it self , for reasons shortly to be alledged . ) wherein are briefly exhibited , amongst many other things , the rigidly-presbyterian both principles and practice . a vindication of grotius from mr. baxter . of mr. baxter from mr. barlee . of episcopal divines from both together . to which is added an appendage touching the judgement of the right honourable and right reverend father in god , iames lord primate of armagh , and metropolitan of ireland , irrefragably attested by the certificates of dr. walton , mr. thorndike , and mr. gunning , sent in a letter to doctor bernard . by thomas pierce rector of brington . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isocrat . out of thine own mouth will i condemn thee . luk. . . london , printed by r. daniel , for richard royston , at the angel in ivie-lane , m dc lviii . a praemonition to the reader . had we such eyes and other instruments , as ( by the help of a macroscope ) might suffice for the dissection of an emmet , or a flye , we are told by a * greek and a latin proverb , that we should find a gall in the one , and a spleen in the other . even a gnat , or a puneze , may break the sleep and repose of the strongest man living . and brasidas , though a stout and a valiant captain , did yet acknowledge this truth , when he was bitten by a mouse . i am not making any comparisons , as being too odious to serve for my use . i desire only to signify , that 't is so far from being manlike , to contrive mischief unto a neighbour , that 't is a sordid privilege to be hurtfull , and common to men with the meanest creatures . how manifold a mischief hath been designed upon my person , by one who utterly despaired of disadvantaging my cause , i foresee an occasion to shew anon . in the mean time i will desire this common favour , from all indifferent , unbyass't readers , that they will take some acquaintance , in case they have none , or that in case they have any , they will send back their memoryes upon the all that hath passed betwixt my neighbour and my self . i had , by way of prevention , set out a copy of some notes , which i had written for a friend , upon god's decrees . how well i kept to the subject , hath been as clear as that light , by the help of which it hath been cleared . how much beside the whole subject my neighbour pretended to frame an answer , i have discovered in my account of that his correptorie correction . and now how much his second book is more exorbitant then his first , i am again obliged to make apparent . i say , obliged in conscience , as well as in ordinary discretion , and that for diverse good reasons hereafter mention'd . had he disputed against my notes , though not as a christian , yet at least like a man , i had receiv'd and treated him as a generous enemy ; and by how much the stronger i had found him , i should have lov'd & honor'd him so much the more . but if the venerable grotius might say of mr. rivet , much more may i of mr. barlee , that in stead of a confutation , he only presented me with a † dung-cart , fully laden and running over with all sorts of muck , wherein his doctrins ( belike ) were to lye and batten . for besides the worst names , and the uncleanest epithets , which could have dropped from the pen of a consistorian , ( of which tribe we have a * character from the wise and provident bishop bancroft ) whatsoever ill things he was able to fancy , or to hear , or but to say that he had heard , concerning my person , and my opinions , all that was my portion , heaped up , and fasten'd on me , with the profusest liberality i ever heard of . i knew that vengeance was none of mine ; for , by a peculiar right , god had challeng'd it to * himself ; nor durst i venture to break in upon gods † inclosure . i was contented to make my self some little part of amends , by giving my reader no other tast of his stile and temper , then what i had met with in his first nine sheets , and by exhibiting the weaknesse of all his pertinent argumentations , wheresoever i could find them throughout his book . i did not give him ill language , unlesse it were an ill language to say what language he had given ; nor did i do him the least wrong , unlesse it could possibly be a wrong to shew the wrongs which i had suffer'd : but even * possessed my soul in patience , and † committed my cause to him who judgeth righteously . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i confesse it had been more for my secular interest , to have pai'd my neighbour in his * own coin , or rather to have made him pay soundly for it . for had i impleaded him at law upon an action of slander , ( as some , who were learned in the law , thought most convenient , ) i had probably sate down in peace and safety . but see how well i am requited , for having but shew'd , and so pardon'd , his misdemeanours . my neighbour observing my resolutions neither to raile , nor to raise reports , nor to take advantages of law , but only to shew that i am * innocent from the great offenses imputed to me , ( in the doing of which i was constrained , by unavoidable necessity , to demonstrate the injustice of my accuser ) he took the boldnesse thereupon to persevere in the course which he had begun ; as being well assured by my principles , that when he had done his very worst , ( both as a bitter speaker , and as a bearer of false witnesse , ) he could not fail of my forgivenesse , and that upon no dearer termes , then his own willingnesse to accept it . it seems he did esteem it so great a punishment to be shew'd , ( though in no other colours then he had put upon himself , and such wherein he had chosen to make his appearance upon the stage ) that nothing now would content him , unlesse he might shew himself worse . after many * travails , and much pains-taking , † labouring in the work , and * thrashing hard , a second volume was squeezed out ; which , for the better sound 's sake , he adorned with this title , a necessary vindication . for , whatever the contents of the thing required , he thought it could not be seemly to call it a necessary revenge . to that he added in the title-page , a full abstersion of all * calumnyes : because it was grievous to flesh and blood , to declare a confession of former faults . when men have drank too deeply of the waters of † strife , hardly any thing but vengeance will quench their thirst . they will never leave dabling in printer's ink , till they have made themselves blacker then any negroes . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] but yet their lives are bitter to them , when they come to the † dreggs of the guilty potion ; and they do commonly rake up those putrid things out of the grave , to which they wish they had given the deepest buriall . there were many grand fictions in my neighbours first book , which having proved to be such , i meant should dye , and be buried in perfect silence . but being raised again to life by him who gave them their being , and that by a new kind of clyster , to which is given the name of a full abstersion , i shall be forced ( do what i can ) to make their life very miserable , and ( for ought i know ) to give them a wofull immortality . yet very far shall i be from doing this upon design , but only by such a meer accident , as will inseparably follow my vindication . for had he confessed his perpetrations , and thereby taken off the scandals , which have been given to as many as have read his writings , i had readily embraced him with both mine armes . nor shall i fail to forgive him ( by the help of god's grace ) though he shall still offend against me more then * seventy times seven . or had he only bitten me with a neat piece of drollerie , i had been pleased with his wit , and taken all in good part : for that which i have complained of , hath not at all been the sharpnesse , but only the noysomnesse of his teeth . so far have they been from being sharp , that ( to speak the very truth ) i have thought them the obtusest i ever felt . and in biting at any thing of mine , they have but broken themselves in pieces ; perhaps much more then if they had chewed upon a flint . or had he charged me in his second book ( as he had done in his first ) with now and then a volley of railing , by calling me dragon , or devil , or atheistical lucianizer , or a belcher forth of damnable blasphemies , and the like ; and having given that vent to the exuberances of his passions , ( as † himself is pleased to make it out ) had not proceeded any farther to things incomparably worse , i had either not answer'd , or only answer'd with the angel , * the lord rebuke thee . nay farther yet : had he raised such idle rumors , as had reached no farther then the outward man , as that i had or fingers , and about some or toes , i had confuted him no otherwise , then meerly by shewing my hands and feet . nothing then but his doctrins should have falne under my pen. but when i am publickly charged with things of that nature , that if i really am guilty , i must not live ; and of which if i am silent , i may by some unkind people be reported to consent ; i do conceive it to be a duty , to the performance of which i am in reason and conscience indispensably obliged , to shew the groundlesnesse and falsehood of such suggestions , lest i appear ( by my omission ) to bear false witnesse against my self . 't is true , that some of my neighbours storyes are so incredible in themselves , and so bewrayed to be inventions by his very indeavours to prove them none , that many may think it had been better to tread them only under foot by passive silence , then by a solemn confutation to cast them back in their author's face . but when i see , and consider , that the things are twice printed , and with much more boldnesse in the second indictment then in the first , nay with confident affirmations that they shall be justifyed to my face , if need require ; i do conceive that my silence might help to lend them some credibility , though without my silence they can have none . and this may serve for the first reason of my following enlargements ; especially of those in my two first chapters . which being premised and suppos'd , there are others so cogent , as i know not how they can be resisted . for first , how shall i hope to serve god in my calling , with any considerable successe , by any doctrin i shall deliver from presse or pulpit , if i am judged before-hand to be a piece of an atheist , hin-quarter of an anabaptist , the bigger half of a papist , quarters of a ranter , a whole socinian , an angel of darknesse every inch , as highly a pelagian as pelagius himself when at his worst , and not only guilty of much hereticall pravity , but an helvidian anti-scripturist , and whose design in highly iesuiticall ? nay if besides all this , i am a frontlesse , absurd , and gracelesse person , dementate by god for perdition , a kind of a sorcerer , the quakers darling , and worthy to be reckon'd among the witches , and a hundred things more , ( of which * hereafter , ) what sort of men will take part with me ? sure not the papists , because i am a protestant , and ( upon all occasions offer'd ) dispute against them : nor yet the protestants , because i am ( forsooth ) a cassandrian papist . not the quakers , because i am a black-coat : nor yet the anabaptists , because a socinian : nor the socinians , because a sorcerer . nor the sorcerers , because a pelagian . much lesse the pelagians , because an atheist : no nor the atheists , because an arminian : nor the arminians by any means , because a witch : nor the rest of mankind , because i am not a presbyterian . neither the town in barbary which was all turn'd into stone both man and beast , nor yet the monster brought forth at weerted on the elder-sconce near ardemburg , were any way comparable to the monster which mr. b. hath described ( i may say ) in his news-book . i will propose no more ( in an epistle ) then two particulars to consideration . first , if i am not only thought , but said in print to be the monster , who did not only think , but boast aloud , [ * that there was no sin in me , that i was above sin , and that by my own power i could abstain from all sin , ] how can i rationally hope to fare better then servetus , who never spake any thing like it that i can learn , unlesse i prove it to be a groundlesse and witlesse slander ? for what were this but to make my self god , who alone by his own power is above all sin ? our blessed saviour did but say , son , thy sins be forgiven thee , when straight the scribes accused him of * blasphemyes ; alledging this reason , that to forgive sins was for god only . with how much a greater force of reason should he have stones cast at him , who should affirm himself sinlesse , nay above sin , nay above all sin , nay suopte marte , by his own power above it all ? to clear my self from so foul a charge , and to shew the impertinence , the unskilfulnesse , nay the demonstrable falsenesse of that aspersion , i † answer'd in a section of . particulars . all which mr. barlee doth tacitly confesse to be irresistible , by his wilfull omission of a reply ; and yet he asks no pardon , makes no confession , but ( on the contrary ) denyes it flatly to be a fault , and ( without the least colour or shew of proof ) professeth to stand to his accusation , and ( twice in a breath ) calls me impudent for denying what he is pleased to affirm , and talks of proving it by a minister without a name , and seeks to cover it with new slanders , so unluckily chosen , that they become their own traitors , as i shall shortly demonstrate in the following papers . secondly , if i am not only a papist , but iesuitical ; nor only such , but also a seminary priest ; nor only one of them who creep privately into houses , but one in possession of a parsonage ; if i am one of the * conspirators against the protestant religion , who having more wit then dr. vane , dr. goff , and dr. baily , do only stay here in england under the names of episcopal divines , because we think we may do our party more service then by declaring our selves papists ; and if our design for the introduction of popery is so strongly laid , that it gives a strong probability of prevailing , if god do not wonderfully blast it ; i say , if i am one of these popish complotters ( as mr. barlee now publisheth ) against whom mr. baxter † professed to take himself bound to proclaim a publick warning to the inhabitants of the nation ; then by the law of this land must my quarters be hung up on the high places of the great city , for the striking a terror into those who are partakers of the plot . and the great plot ( saith mr. baxter ) is design'd to be carried on with no lesse then * subservient plots , of which the least is a swinger ; and of which i am publickly † charged by mr. barlee , as well with the greatest , as with the least . by these two instances it is evident , that i am now to deal with an other thing , then the most who are ingaged in any controverted doctrins : not only with a weak and unskilfull disputant , but also with an outragious and false accuser ; who layes things to my charge , which ( if he is able also to prove ) will make my native country too hot to hold me . so that now mr. barlee hath brought affairs to this passe , that i must either be suspected for the worst creature in the world , or else i must manifest to the world that i am slander'd . had he kept to the questions of god's decrees , the death of christ , the grace of conversion , and the like , and in prosecuting them had shew'd but a shortnesse of discourse , bewraying nothing but his cause and his understanding , i had had no more to do then to * instruct him in meeknesse opposing himself , if god per adventure would give him repentance to the acknowledgement of the truth . for as he should not have been offended that i saw not with his eyes , but with mine own ; so could i never have been displeas'd so far forth as to be angry , that he saw no farther then he was able . but when a man is accused of committing a murder , or of stealing a horse , or any other matter of fact of very dangerous importance , he must prove the negative by such mediums , by which negatives are to be proved . as by catching the accuser in diverse contradicting tales ; by proving him [ virum non fide dignum ] a customary raiser of false reports ; by shewing the vast improbability of the thing ; by evincing the inconsistence of circumstantials ; by making it evident and clear , that the life and temper of the defendant is known by thousands of worth and credit to have ever been * quite of another fashion ; last of all by the exerting of a hand from heaven to compurge him . how much of this is my case , the intelligent reader will see anon . and if my neighbour did pretend he was to publish his reply , to secure [ the * credit of his ministerial office , his name , and fame , ] it may well be one reason of my rejoynder , that besides those things i must also provide for truth , and safety . secondly , as i must not hate my brother in my heart , † so in any wise i must rebuke him , and must not suffer sin upon him . if i should not resist a growing evill , i know not to what it may aspire , or whither at last it may arrive . it is so dangerous a thing to go along with impunity in any lewd course , that the greatest mercy to malefactors is to arrest them in their carriere . why did diagoras turn atheist , but because he saw a plagiarie not struck with thunder ? when * mr. hacket and his adherents were apprehended and examin'd , they did then confesse before witnesse , [ that their extraordinary purposes were nothing else , but illusions of satan , cruell , bloody , and traiterous designments , which yet before they were detected , they protested even with tears , fastings , groans , and imprecations , to have proceeded from the dictates of god's good spirit . so much wholsomer it is for evill doers to be caught , then to be cruelly permitted to grow successfull . thirdly , there is some such thing in plato's gorgias , as that offenders are to be punished for three gooduses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the revenging of the offense , and paying satisfaction to injur'd iustice ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the admonishment of the offender , that he never again commit the like ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the giving a timely warning to lookers-on , that they amend their lives by that example . it was one of the menaces of god to israel , * that he would execute his judgements in the midst of them in the sight of the nations round about them . which was no doubt for this reason ( as i collect from the context ) that as their exemplary sins had been apt to hurt many , so by their exemplary punishments many also might be healed . and this is openly expressed to be one end of punishment , that † all the people may hear and fear , and doe no more presumptuously . these are the things at which i ayme , and ( i hope ) very sincerely . first , the clearing of mine innocence , as to that whereof i am accused ; next , the good of my * accuser , whom i would fain be instrumentall to promote unto repentance and change of life ; lastly , the benefit and instruction of both our readers , whom another man's harms may render circumspect and wary : but the glory of god more especially , both first , and last , is the end and scope of my undertaking . i have not been ignorant , or unmindfull , that i am put by my neighbour in slippery places , and that in the doing of my duty i am not freed from all danger : it being possible for the injur'd to seek revenge against the injurious , under the righteous pretense of a vindication . and truely the fear of the former hath sometimes put me to the question , whether it were not my safest course to omit the later . it being absolutely impossible to clear my self , but by extenuating the credit of my accuser . to this i answer'd within my self , that should i be so very impotent , as to requite his railing with railing , and his false accusations with false accusations , i might conclude my self guilty of a defensive vengeance . and yet what might i not say , ( would i make use of my invention ) with greater credibility then he hath done ? nay should i but faithfully repeat what i have heard from persons whom i can name , iam more then confident i could make his ears tingle . but whilst i keep to this rule , of divulging no more of his misdemeanours , then i find divulged by himself , ( which yet will so vehemently tend to his disadvantage , that his abettors will be apt to think me cruell , unlesse they consider all along that i am no more then a defendant , and that the follyes of my neighbour were wilfully printed in both his books , before it was in my power to reprint them in mine own ) i say , whilst i keep to this special rule , i am hitherto perswaded i do not deviate from my duty . to prove that i am slander'd , is but to do my self right ; and to do my self right , is no man's wrong . to punish an evil doer , is no injustice . it is rather a great mercy , to punish him lesse then he deserves ; because in the doing of corrective or vindicative justice , an arithmetical proportion is still allow'd . yet should i think my self cruell , for having shew'd how out of measure i have been wrong'd and injur'd by my provoker , but that i find within my self a perfect . willingnesse to forgive him ; and upon competent satisfaction ( though but half so much as i may require ) i shall readily offer him a solid friendship . but now in order to this end , i must convince him of his guilt ; and let him see his necessity of coming in , by shewing the dangers of holding out . i must make it undeniable , that he hath charged me with things , which ( because i am not able to expresse their nature any otherwise ) i must discover and expresse by the name of slanders . diverse of them being such , that the cabbidge whose diameter was half a mile , and the furnace erected to boyl it in , were but puny fictions in comparison . i am very well aware , that whilst i am using the means for the attainment of the end , ( that undeniable conviction of which i spake ) he may say in a third book , as now he doth in a second , that i am much more pungent in my defense , then he hath been in his accusations . concedo torum , i am exactly of that opinion : it being not the pungency , but the rancidity of a writer , which men of clean nostrills are wont to nauseat . very far were the pharisees from being pungent , unlesse by moving our saviour's pity , when they called him glutton , wine-bibber , a friend to sinners , & one who wrought by the power of beelzebub : but sure our saviour was very pungent , when he proved them malicious and senselesse slanders . to shew that another is abusive , is much more smarting , then to abuse . and therefore ( with pardon to the comparison ) i think it more my neighbour's torment , that he is evinced to be injurious , then it can possibly be mine , that i am injur'd . it is not a little for my comfort , that my greatest severity doth consist in a manifestation that he is cruell ; and that no other miseryes do fall upon him as from me , but what he hath pulled upon himself with all his might . it is not so little as seventeen times that he hath called me an impudent and a brazen-fac't person , which i never could indure to call him once . without a circumlocution , he hath often given me the lye , for having spoken the greatest truths ; much more then i had given him , for having printed the greatest falsehoods . times without number he calls me proud and insolent . much good doo 't him with all his meeknesse . to sum up all in a word ; the more injustices and wrongs he hath industriously done me , i shall be still the more resolute to do him none . i confesse that slander is a very hard word ; but unavoidable to those , who are obliged to distinguish it from other species of untrue speaking . whatsoever is not true comes under the notion of a lye , but one sort only is call'd a slander . and to call a thing slander whilst it is proved to be such , ( and in part confessed , as well as denyed , by its author , ) cannot possibly be a slander , unlesse ( which implyes a contradiction ) it be also proved to be none . in so much as for the usage of this one word , it will be needless to ask my neighbour's pardon . there are now remaining but things more , of which my reader may be pleased to be premonish't . . mr. barlee seeming to me to be * professedly immethodicall , and to have made a kind of thicket wherein to hide his argumentations , which he hath also so fenced with thornes and briars and hollow teeth , as to forbid the reader an accesse unto the nakednesse of his doctrins ; i determin'd so to order my account of the whole , as that his doctrins and his manners may no longer afford an umbrage to one another . this is therefore no more then the first part of my rejoynder . it is indeed but the prolusion to those approaching calamityes , wherein mr. barlee and mr. whitfeild will be made appear to have involved their dearest doctrins . for i reserve the second part for a peculiar work , to follow this at some distance , with a strict injunction upon my stationer , that he shall never permit the one to be bound up with the other . and i contrive it thus to this end , that what concerns gods decrees , and the subjects depending thereupon , may be put farr asunder from those exorbitant subjects , which ( however very usefull in severall kinds ) are wholly forreign and impertinent to the professed subjects of our debate . my aime being now to set out personals by themselves , that i may shortly with greater comfort fetch all his doctrinals out of their dens , and expose them stark naked , ( divested of those capparisons wherein they are labour'd to be disguis'd ) that the abused people of the land may behold them clearly as they are , and start back at their appearance , & keep aloof from the danger of being ever again led captive by them . . as i have now d●scharged but half my debt to mr. barlee , so he may probably stay the longer for what remaines , because of grave mr. whitfeild , his fellow-labourer in the work who , it seems , conceiving ( & very wisely ) that one at once was insufficient for the maintaining of many errors against one single man , ( who hath never a second but the truth to take part with him in this contention ) took advantage of the time to joyn his forces to mr. barlee's ; as being very well assur'd , that my actions are successive , not instantaneous ; that i must first do one thing , and then another , before it is possible to do a third . now because his whole book is at least intitled against mine , ( though the greatest part of it is against no-body-know'swho ) and because he is superiour to mr. barlee ( in point of manners at least , though not at all in point of learning , ) & in regard of some other things of which i shall shortly give account , i do intend in the next place to make him acquainted with himself , to whom i find he hath been hetherto a very great stranger ; & all for want of such friends , as i shall shew my self to him , if god permit . i shall not reflect on those indignityes most uningenuously put upon me in his poetick and b●tter prose before the correptorie correction , ( wherein he instructed mr. barlee how to raile , & calumniate , by the tacit exhortative of his example ; ) but immediately falling upon the matter of his last printed book , and that in conjunction with his collegue's , i shall charitably indeavour to make him see that his greatest * strength had been to sit still . . whatsoever is found spoken , in the ensuing sheets of this book , concerning the principles and practise of presbyterians , i have only spoken as an historian upon matters of fact. nor have i done it from my self , but from the credit of the most questionlesse and authenticall records . nor have i sought out occasions of such discourse , but patiently received occasions offer'd . all is to satisfy mr. barlee , who ( if we may judge by his writings ) would not otherwise be content . nor are my words to be extended unto all presbyterians indiscriminately , but to such , and such only , of whom the authors by me cited are found to speak . for i know there are many , who at least are esteemed to be of that judgement ( how truly or falsely i cannot tell ) whom for their peaceable dispositions , their christian temper and moderation , i do very unfeignedly both love and honour . in rem , non in personam , scripta est mea actio . i intend those zelots , to whom my character doth agree , let their names or qualityes be what they will. what i say from the history of mr. knox , i mean of those men whom mr. knox himself meant , who was a chieftain of the party . when i name paraeus , buchanan , hacket , and the like , it is plain i mean them. if , when no body is nam'd , any one or more persons shall name themselves , & apply my words to their particulars , which i had left only in common , ( to be seized on by none but the proper owners ) they will be , in that case , their own accusers . there is nothing else in my thoughts , which seemeth needfull to be premised . and this at least is enough for the no-greatlength of the following treatise ; whose great variety of matter ( whereof the third chapter will afford the best choice ) is represented to the reader in the generall contents which now ensue . the generall contents of the severall chapters . chap. i. an introduction containing the great dishonesty of the tongue : it s severall species , and degrees . mr. b. arrived at the utmost round of the climax . how a man may be brought to believe his own lye : made apparent by examples . mr. b's concernment in the premisses . his wise & caetera . his confession sealed with an oath , that he gave no credit to the far greatest part of his inventions . yet will not make a recantation . but seekes to secure an old falsity with a new one . proved by an induction . his oaths opposite to each other . his impossibility of escaping at any crevice , either from perjury , or contradiction . the best that can be said for him is vehemently bad . what he gets by his denial of vain credulity . his oath at best inconsiderate as from a common swearer . his pretended necessity for swearing . his argumentative oath like mr. hackets . his necessityes and streights betwixt his first and second book . he gives the slip to a passage which would convince him of a double perjury . the first of his excepted slanders : proved no more now then when it was crudely affirmed : pretended to be a hear-say contrary to his oath . he is provoked to name his informer , if he hath any . motives used to that purpose , from parallel slanders which might be raised upon him , and that with more probability , and greater hopes of escape . reasons for the motives to the producing of his informer . of adams sin , and ours , original and actual , in him , and us . how mr. b's notion tends to pelagianism , and to other absurdityes . t. 〈◊〉 's account of original sin in himself . what it is to be born in sin : what it is not . of that text rom. . . the absurdityes which follow from mr. b's exposition . the ridiculous force of his argument . it s absurdity shewn in a parallel case . he betrayeth his crime with his excuse : and blasteth his informer . his second informer evinced by himself to have been a forger . how his tempter betray'd him to the choice of his invention . how the trick of his confidence is an argument of his distrust . again he runs on the sympl●gades either of perjury or causelesse railing . the shamefull modesty of the informer . he is challenged to appear . mr. b. makes more way to the discovery of his slanders . his signal tergiversation . his new calumny in defense of an old one . his revenge upon a gentleman of years old . his wofull drollery . his malice against castalio . of christian perfection in scripture . a catalogue of his gettings by maligning castalio . he slanders arminius , or chargeth mr. baxters doctrin with arminianism . his personating a bp. his being by confession wide of the truth . his conscionable divine confessedly a cheat . of artificial handsomness . his perjury thereupon . in sum , his confessions without repentance : his repentance without amendment : his liberall promises to amend , with resolutions of growing worse . chap. ii. mr. b. cites private letters to his own disadvantage . his competent judges none but those of his party . his tacit confession of scurrility . his go●…●bullitions . his falsityes in lines . his passing judgement before doomsday . his adjudging men to hell imply's the falsenesse of all his doctrins . his fear of danger , without being of opinion that there is any . he wo●nds himself with a sal●o . sneaks from his charge of socinianism , yet layes it on mr. p. and inferres calvin a s●c●man . his cruell kindnesse . servetus his books burnt before his body . mr. 〈◊〉 's monstrous dilemma his own snare . his ordination into the priesthood ; when , and by whom and on what termes . his promises of conformity . subscription to the articl●s . severall oaths . deny's his own hand , wherein he professed to proceed by the common counsell of the presbytery . his accusation of dispatch . his recriminations the saddest part of his adventure . his love of falsehood quatenus ipsum . the first ground of his malignity ript up by himself . what he gets by his complaint that his parishoners were filched from him . their vindication . his charge recoils upon himself . his cursing , and swearing , and pulpit-scuffles . the continuation of his inventions . his dream of the printers boy . his sin against conscience and common sense . his sad defense of his scholarship . he bu●●ets mr. calvin and himself , in hope to make his latin whole . an important digression to a new way of convincing mr. b. of false witnesse . of praying for the dead , and unto saints . a bashfull calumny betraying its own guilt . a short catalogue of other falsehoods , to save the labour of whole sections . chap. iii. mr. b's charge of ingratitude the greatest jest in the world . he defileth his own nest : is disobliging to sequestrators , and unthankfull to mr. hobbs . king iames concerning the presbyterians . the imprisonment of mr. cartwright , travers , &c. king iames his antipathy to presbyterianism and pigg . the bishops lenity compared with the presbyterian rigor . the presbyterian doctrins of excommunicating and killing the supreme civill magistrate . knox , and buchanan . the presbyterian principles agreeable to their practice . that of the kirk in particular . quares touching the covenant . touching a book subscribed by the ministers within the province of london against toleration , and for the covenant . paraeus his book most seditious : dissembled , and defended by mr. b. ●ondemned to be burn'd by the whole vniversity of oxford : and by orthodox king iames with the hands of the common hangman . grotius his judgement of the book . paraeus an oracle to the party . of lambeth articles : king iames and bishop mountague : vniversall grace and redemption . the late reverend primate against mr. b. mr. b's quaestion never enough to be admir'd . his remarkable calumny , and impertinence . the irresistible truth of vniversall redemption . of testard , camero , amyrald , spanheim , daille . blondel for universal redemption in his approbation of daille's book . of mr. baxter's warning to the nation against cassandrian papists under the names of episcopal divines . how applyed by mr. barlee . a vindication of grotius : his temper and design . the peace of christendom attempted by melanchthon , maximilian , ferdinand , and others , before grotius . accusations must not be too generall . episcopal divines no papists . melanchthon , bucer , nay calvin and beza for episcopacy , set formes of prayer , rites and ceremonies . popery shut out by episcopal divines : but advanced by presbyterians . how iesuites and presbyt . 〈◊〉 have been assisting to one another . mr. b's contradictions about bishop davenant : his third edition before his second : and his being alive at least a year after he was dead . his pretended correspondence with that bishop . his exceptions and sawcinesse to the same . that bishop reckons universal redemption among fundamentals , and declares against all who shall deny it . how severely that bishops judgement reflects on mr. b. his foul inventions of the late primate of armagh . chap. iv. his breeding , and way of complement , to the admiration of all the world . xi . pages full of railing , of which a tast only is exhibited . a copy of mr. b's reformation . his notable justification of himself . his asperity against all others : obliquely against dr. bernard and dr. reynolds ; expressely against grotius , castalio , episcopius , dr. taylor , mr. thomson , &c. against mr. calvin . mr. thomson vindicated in particular . of mr. baxters godly man : and why mr. barlee so much extoll'd him . the sad effect of that opinion , that the regenerate man cannot cease to be so . mr. b's self-contradictions . his excessive commendations and condemnations of himself . his digression to the sum of l . at which he values his study of books . his dexterityes in speaking beside the purpose . how great an artificer of escapes . the two instances of his wit. the contents of the appendage . a manifestation by severall instances , that dr. bernard never pretended to prove the negative to that which was affirm'd by t. p. concerning the judgement of the late primate as to the controverted points . that matter is ventilated in severall letters to dr. bernard . in the first it is evinced , that t. p. spake safely of the said primate , on which side soever the truth might lye ; and that the case of mr. barlee is very sad on all hands . the same things with more advantage are evinced in the second . the third letter sheweth , that the primates honour was advanced in the publication of his change . the aspersions cast upon the primate by mr. b. as well as on bishop overall , with whom the primate at last concurr'd . the great harmony and agreement between the judgement of the primate as it is lately set forth by dr. bernard , and the doctrin deliver'd in the books of t. p. the fourth letter doth make a parallel of the primates judgement with the writings of t. p. in particulars . then sheweth the inconsistence of the primates judgement with m. b's in particulars . wherein is also included bp. andrews his vindication . the fifth letter exhibiteth the three certificates , by which t. p. was induced to believe and publish the primates change : the first from dr. walton ; the second from mr. gunning ; the third from mr. thorndike . vpon which , satisfaction is required of such calvinists , as have adorn'd their doctrins by unjustly usurping the primates name . his grace of armagh is farther proved to have changed his former judgement , by the irish articles concluded a. d. . and by the late account which dr. bernard gave of it . to which is added the primates care , that dr. iackson's writings might be preserved . and mr. baxters censure of st. austin , as unsound , and against scripture , in that particular , wherein 't is collected from dr. bernard , that the primates judgement agreed with austin's . an introduction to the first chapter , concerning slanders and other falsehoods . § . . in the whole catalogue of impostures by which the god of all glory hath been dishonour'd , religion perverted , and the world abus'd , there is certainly none greater then the dishonesty of the tongue . for in a direct contrariety to the principal ends of its creation , to wit , the honour of god , and the mutual benefit of man , it is frequently imployed ( by some sorts of factors more especially ) in the blaspheming of the one , and in the ruining of the other . since the iesuites , and their apes , ( who at the first did but imitate , yet at last were able to instruct them ) have made use of their tongues to conceal their meanings ( although intended by god to lay them open ) there have been whole volumes written concerning the mystery , or science , or art of lying ; and a sadder confusion hath been made of the distinct est languages and tongues , then that which was given for a defeat at the t●wer of babel . god himself in much mercy was the author of the * one ; but the devil in great malice was the first father of the * other . § . . now the dishonesty of the tongue , though of divers species and degrees , by a generical word is called falsehood ; which being singly taken is breach of truth , and joyn'd to witnesse , is breach of iust●ce , and joyn'd to neighbour , is breach of charity : all expresly forbidden in that short praecept , a thou shalt not bear false witnesse against thy neighbour . in the former respects , it is no more than a lye ; whereas in the later , it is that , and somewhat more , improperium , a slander . but there are three sorts of speaking which are not literally true , betwixt which notwithstanding there is a very vast difference : to wit , a rhetorical , a logical , and an ethical falsehood . of which the first , and the second , may in many cases be very innocent ; but there is hardly any case , in which the third will not be guilty . and yet of this last sort there are degrees too . for a lie that is perfectly officious , is not so filthy as a malicious one . that is nakedly a lie , but this a slander . and this is capable of degrees , whether the slander be contumelious , or only by way of obtrectation . § . for that i may not suffer a possibility of doing mine enemy any wrong , by laying more to his charge then i can certainly demonstrate , whilst i say he hath arriv'd to the very top of this ladder on which so many have climb'd to ruine , i will informe my self and my reader with so much more of this subject , as may help to preserve us from all mistakes , and inable us to passe a righteous judgement on mr barlee , as to that which is the subject of this first chapter . § . there are three or four wayes , by which a man may be brought to believe his own lie , as well as to credit the lyes of others . for first , a man may be sick of a phrensie , through some distemper in the brain ; or be transported by the strength of a windy spleen , which may feed the fancy with strong and strange dreames . or secondly , in revenge of his former wickednesse , and continued enmity to the truth , he may by god's just judgement be wholly left unto himself , and to the suggestions of the tempter ; according to that of the apostle thess . . , . because they received not the love of the truth that they might be saved , even for this very cause god shall send them strong delusions , that they should believe a lie . or thirdly , he may stumble into the stedfast belief of an arrant falsehood , through the scandal of [ felix & prosperum scelus ] his temporal prosperity in any lewd practise : and this is likely to be meant by that of solomon , because sentence against an evil is not executed speedily , therefore the heart of the sons of men is fully set in them to doe evill . or fourthly , his case may be just the same , which i have read in the works of that excellent patriot , the most wise bishop bancroft ; a a man ( saith he ) may tell a lie so oft , that forgetting himself to be the author of it , he may think he heard it from some person of credit , and so believe it to be true . and of this he the●e gives us two remarkable examples , in the two origins of popery and presbyterian●sme . § . how this is pertinent to the indictment of the grievous malefactor , who stands before us in this arra●gnment , i shall demonstrate so much the better , if i give some examples of this assertion , that a man many wayes may believe his own lie . the first occurring to my memory is that which i find in learned buxtorf , and by him it is b recorded out of rabbi mosche ben majemon , who in an epistle to the rabbins of the city marseilles , makes this relation of one eldavid . that about . years agoe , he gave himself out to be the prodromus of the messias , and that he came to prepare the way before him . upon this his pretension many jews flock'd to him , as their ancestors had done to iohn the baptist. but after the space of twelve months , this confident impostor was apprehended : and being asked by a king of arabia ( before whom he was brought to be examin'd ) what it was that mov'd him to do such things , his answer was ( like that of the scotish c presbyterians ) that he was moved to what he did by the commandement of god. and when the king again ask'd him , what signe wilt thou give us whereby to induce us to a belief ? eldavid presently replyed , cut my head from off my shoulders , and a little after i will revive . the king , as he desir'd , cut off his head ; but farre was eldavid from making good what he had promis'd , by either recovering his old head , or by getting a new one . and so he proved himself to have been a false prophet . but 't is likely the man was serious , & deceived not others , untill his heart or his fancy deceived him , because he was willing to be tryed by a decollation , and dyed a martyr to his delusion . i find d another example in the seditious presbyterians of queen elizabeths dayes , i mean copinger , and wigg●nton , and the rest of that gang ; who having fasted and prayed , both much and often , to try what method god would put into their hearts , for the releasing of the * brotherhood , as well as for the reforming of church and state , at last they . found in themselves an impetuous motion ( called by them and their brethren , a call from god ) to murder the lords of the privy councell , and so to make an insurrection against the queen . and to prepare the peoples minds for the readyer acceptation of their purposes , they printed a pamphlet of pradestination , as though by the abuse of that doctrin they meant to have laid their intended wickednesse upon god ( they are the authors own words ) as if he should have moved them to such ●ewd attempts . these things stand upon record , transcribed from the mouths of severall witnesses upon oath , such as were sharers in the conspiracy , when openly examin'd in the starr-chamber . we have a third example in the a tyrant dionysius : who having spoiled the three temples of proserpina , iupiter , and aesculapius , conceived his sacrilege not only lawfull , but godly too ; because the first did not drown him as he sail'd to syracuse , nor the second strike him with a thunderbolt , nor the third infest him with some great sicknesse . and if with these great instances of self-deceit we call to mind , and compare , what we cannot but have heard of the * man at bristoll , who thought himself to be the christ , and was worshipped as such ( by not a few both men and women ) and was so stifly wedded to this unreasonable fancy , that for all the whipping in london , he would not admit of a divorce , but carried it with him into the prison , and ( for ought i hear ) continues to embrace it untill this instant , and defends this whoredome of his invention , by pleading testimony of conscience , and the inward witnesse of the spirit ; if , i say , we compare this fourth example with the former , i think i need not here add a fifth . § . . from what hath been said in the last two paragraphs , it appears to be a thing possible , that mr. barlee really might believe ( at least some part of ) his inventions ; by which of the four wayes ( § . ) it doth not concern me to passe a iudgement . but that in some of his falsehoods , he hath been a most deliberate and wilfull sinner , beyond the worst that i have met with , in all my reading , or converse , i shall shortly manifest and evince , not by perswasive probabilities , but by cogent demonstrations ; such as shall wring out an assent from the most incredulous of all his friends , i mean his complices and abettors . concerning some of his falsehoods i will be bold to say , that had he endeavoured for a wager , or been brib'd by me with a reward , to frame his calumnies so unproportionable to all the rules and arts of lying , as not to leave a possibility of his being believed by any creature , he could not have given us a lustier experiment of his faculty , by all the pangs and tortures of his invention . § . now then , good reader , give me the steadyest of thy attention , and prepare thy self for an astonishment . he begins to quit himself of the forgeries which i had laid to his charge , in these following words . w. b. * about what he hath of my ( ) fictions against him , of taking up things upon ( ) bare report , or simple hear-say , about what i charge him with corrept , cor. . concerning his being above sin , and concerning the deniall of the lawfulnesse of second marriages , p. . of ministers , &c. answ . that i may at once quit my self from the aspersion of having indulged to any vain credulity against him , i must once for all protest before god and men , that i know but three things in all my book , which i did so much as seem to give * credit to against him , and which yet i did not take up upon bare hear-say , &c. t. p. . had not the man been so distinct in the later part of these lines , which he marks for an answer unto the manifold charge , i should have thought his two & caeteras ( but especially the first ) had been the wisest performance in all his book . for i had charg'd him in one a chapter with . palpable inventions , which were the subjects of so many sections , all conspicuous in the front of the severall sections , and thereby thrusting themselves into the eye of the reader , and expressed all in his own words , and all referred to the pages from whence i took them . mr. b. observing but two of the . in my epistle ( set down only as a specimen of what the reader was to expect , ) sets them down with an & caetera , ( but imperfectly too ) and pretends to acquit himself from all at once . this is the bottom of his deep project , and my first observation . but secondly , he spoyles himself for a projector in the very next words . for he rapps out an oath , that in all his book ( without exception of a page ) there are but three things that he knows , which he did so much as seem to give credit to against me . reader , observe the man's confession . of those . great falshoods which he delivered in his book with the greatest confidence in the world , he doth acknowledge . to have been wilfully committed , there being but . of all the number to which he gave any credit . how great a wickednesse was that , to accuse a neighbour , even in print , of so many foule things , when he makes oath ( even in print too ) that he believed so very few ? but this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meer beginning of all his sorrows . for thirdly , there was a multitude of slanders ( besides those . thrust up together ) which i observed out of his pasquil both in the first , second , and fourth chapters of my book . of all which , when i expected that he would offer at a proof , or publish at least a recantation , he puts me off with a solemn oath , that ( excepting three things ) he gave no credit to a syllable of whatsoever he spake against me throughout his book . how then shall i , or the world give credit to him , if he can hardly believe a word of what himself speakes ? fourthly , since he confesseth with an oath , that all his slanders , except three , were so transcendently incredible , that he himself could not believe them ; why do we not find him upon his knees , at an open penance , as he b promis'd no longer since then whilst he was dedicating his labours ? here is his * fateor with a witnesse , but where is his * peccavi , which he is wont to be at in a poenitent mood ? does he think that his making a lusty confession of his sins , can intitle him to a privilege of doing as wickedly as before ? if so , we understand what is his doctrin of repentance , which doth consist of a confession without satisfaction or amendment ; ( a goodly ornament of the party , of which he would be reckon'd a leading man. ) or does he think that slanders are peccadillos in the elect , of whose small number ( small i mean in comparison ) he often gloryes that he is one ? if so , what need such large confessions , and so many offers to cry peccavi , when the omission of that also can be no more then a peccadillo ? but i will follow him no farther in this his miserie , as being diverted by a greater . for fifthly , he doth not only sweare that he gave no credit to all the things which he spake against me ( excepting three ) but that he did not so much as seem to give credit to them . was ever man so unhappy in the laying down so few words ? that whilst he is saying a very great truth [ his giving no credit to what he spake against me ] he should spoyle it in the same instant with as great a falsehood [ his not so much as seeming to do it neither ? ] doth he never so much as seem to give any credit to the articles of his creed , when he pronounceth them in the most positive and dogmaticall manner to be imagin'd ? and was he not every whit as positive , every whit as dogmaticall , in pronouncing things against me , to which he here sweares that he did not so much as seem to give any credence or belief ? i will put it home by an * induction of some particulars . when he said , that i gave out faith to be the a cause of election , in my publick papers ; and that i did not so much as deny that when two men are equally called , whereof the one converts himself , the other miscarrieth , it is not b god , but man that puts the difference ; and that at daintry in my sermon i affirm'd god to have prepared hell , for the devil and his angels , but c not for any wickedmen ; that i affected to be an d elector and determiner of grace ; that i call'd in poets , if not e devils , to help me to blaspheme ; that i was a satanicall blasphemer , and f exceeded the devil himself in blasphemy ; ( with a multitude the like ) did he not so much as seem to believe what he said ? or will he say that these things were rather for me , then against me ? or when he g professed in the presence of god , that he did much fear , that no man could write thus , but one wel-nigh in the same condition with simon magus , adding , that i did openly blaspheme against scripture , did he not seem to give credit to it ? either he did , or he did not . if he did not , why then did he professe it in the presence of god ? and if he did seem to give credit to it , why then doth he protest before god and men , that he did not ? poor man ! what hath he done ? or what will he do ? can he escape doing penance upon his knees ( as before he a promis'd , and hath now b reprom●s'd ) when he hath not a mousehole through which to run from it ? the many falsehoods which he affirmed in the word of a priest only ( for he is a priest , or a lay-preacher ) he did lustily seem at least to credit : and did he not so much as seem to believe what he said upon his oath ? behold * two oaths as perfectly opposite to each other , as the scotish covenant was opposite to any oath which can be nam'd . and will be do no penance for being perjur'd ? at what crevice will he creep out ? he cannot say , either in reason , or in charity to himself , that by his phrase of giving credit , he only meant taking up upon report from other men . for . if that had been his meaning , he would certainly have expressed it in a significant phrase ; whereas habere fidem , to give credit , and credere , to believe , are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] two expressions of one thing . a man may give credit to the false suggestions of his own heart ; and again his own fancy may create such fictions , to which himself can give no credit . . in that very objection which he proposeth unto himself , as that to which he must shape his answer , there are two sorts of falsities with which he stands charged ; viz. the fictions of his brain , and things taken upon report : to the first of which he is to give his first answer , or at least his second , or to give a reason for the omission . . as a man is said to be vainly credulous , who believes his own iealousyes without just ground , so had mr. b. meant otherwise by that expression in that place , it had been more to his miserie , then now it is . for . no sooner had he sworn that he knew but three things to which he gave credit , but he immediately lets fall a fourth , concerning second marriages , which he confesseth to have taken upon the report of a reverend divine : which plainly proves him to be perjur'd , if he meant there were but things which he took upon trust . nay . there were many amazing portentous falsehoods , with which he was charged in my book , and clearly proved to be guilty of ; which he must either now say he had but taken upon trust from other men , ( and then he is perjur'd , as before , ) or that at least they were the issues of his invention . such was that of rifling the batavian cabinet , and of being * beholding to such roguish pamphlets as fur praedestinatus , and to † my domestick doctor iackson , and to * castalio for flowers of rhetorick , &c. neither of which is in the number of those . fictions , to which alone he sweares his having seemed to give credit . and be it known to all his readers , that he neither indeavours to prove the truth of those things , nor declareth his sorrow for their falsehood , but passeth them over in a very deep silence , hoping that i would forget them , as well as our lesse-concerned readers . in a word : if he will say his meaning is , that of the numerous calumnies and forgeries which i demonstrated to be such , ( and himself also confesseth , partly implicitly , and partly explicitly ) there were three , and three only , which he received upon trust from some other man ; he is not only perjur'd , as hath been shew'd , but also ownes the greatest wickednesse that any man ( in this kind ) can be guilty of . it being much a greater fault , to be the coyner of adulterate mony , than only to take it with the one hand , and put it off with the other . that is such a betraying subterfuge , that i conceive he dares not use it . i have taken his words , not only in the most rationall , but the most favourable construction : and therefore knowingly he will not cast anchor upon quick-sands . but whither then will he flye for refuge ? he cannot say that the place is false-printed , for the sense is intire , the words exact , they are not alter'd in the errata , nor yet with his pen , and he jogg'd up to london immediately before his book came forth , ( 't is said ) on purpose to set all right as he would have it . he cannot say that he excepted but three things only of some one sort , or in some one part of his correptorie correction ; for the words of his oath are these expressely , [ i must protest once for all before god and men , that i know but three things in all my book , which i did so much as seem to give credit to against him , and which yet i did not take upon bare hear-say , &c. ] observe good reader . all his book , is the widest expression he could have us'd , whereby to justify me , and defame himself . nor will his last words afford him any the smallest chink . for what he took * not up upon bare hear-say , he either saw , or felt , or smelt at least afarr off : and then why gave he no credit to them ? or if he did , why did he not so much as seem to do it ? or if he did , and did seem too , why doth he swear that he did neither , when in the very same oath , he sweareth that he had reason and ground for both ? here he sweares that which implyes a contradiction , and that within the compasse of not many words , of which his oath is composed . for if he alledge ( as a salvo for name , and conscience ) that the last words do not relate to any thing else , then the three particulars excepted , his calamityes will increase by all the things that he hath spoken in their defense , as i shall clearly demonstrate , when i come to consider them apart . & yet ( the sadder is his condition ) they cannot regularly belong to any other then those three ; nor truly should i have guess't it to be his meaning , but that i know it his lesser evill , and find him often at false construction , and so in charity would hope , that some degree of his guilt may be imputed unto his ignorance , rather then all should be laid on the back of conscience . yet that he may not be ingratefull for so much favour as i afford him , ( as he formerly hath been ) i will shew him very shortly how ill he chooseth for himself , in case he chooseth to be thought a good grammarian . but i may not yet passe from the present passage lying before us . for sixthly , i must not omit any means whereby to lessen the unhappinesse of this unfortunate creature , if any means may be found for so good a purpose . the best excuse that i am able to prompt him to , is to put a speciall emphasis upon the words [ i know . ] for so run's his oath , [ i must first once for all protest before god and men , that i know but three things in all my book , which i did so much as seem to give credit to against him , &c. ] but alas ! this best of excuses is so vehemently bad , that i know not how he will be able to take it kindly . for if he did not see the greatest part of my book , nor of his own , whilst he was a labouring in the work of vindicating the later from the many high charges of the former , where were his eyes ? if he did see , but not perceive , whether went his understanding ? if he did see , and perceive , but would not be known to do either , whereabouts lay his honesty ? if i rightly remember , busbequius , in one of his embassyes , tellsus a story of some turks ( the great assertors of mr. barlee's doctrin of decrees ) who having a very great mind to be drunk with wine ( which mahomet's law had forbid them ) did first break forth into such a showt , as they thought was sufficient to fright their consciences into their feet , that so they might revell it without all scruple . some such expedient our correptory corrector had need devise , if after his having published so many things against me , he will have an ability not to know them ; or to know but three of them , and to unknow the rest ; or not to know them to have been credited by himself , no not so much as in appearance . if by saying , he doth not know , he means , he doth not consider or respect them , it hath some resemblance to his doctrin of god's decrees , viz. that god did decree the reprobation of his creatures , not without a foreknowledge of their actuall sins , but yet without the least respect or consideration of them . seventhly , it is to be noted , that mr. barlee doth imply it to be a very ill thing , for a man to have indulged to any vain credulity against a neighbour ; because he calls it an aspersion from which at once he would fain be quit . and to effect his purpose , he must protest before god , that he gave no credit to any one thing which he spake against me in all hi● book ; excepting those three , which shall be by and by mention'd . as if he thought it a lesser crime to slander a man against his knowledge , then to speak vvhat he thinks through vain credulity of disposition . for that they really vvere slanders ( every one , except three ) he doth more then confesse vvhilst he protests before god , that he himself did not give any credit to them ; vvhereby he proves them , by an oath , to have been maliciously intended , and not embraced through meer credulity . nay he is yet more unlucky : for in that he protests against his having been vainly credulous , and against his having taken those things upon hear-say , doth he not intimate unto us , that they vvere only the children of his invention ? as if he thought it a finer thing , to spin a forgerie out of himself , and not to give it any credit , then to be so credulous as to believe it from another . eighthly , neither he , nor his friends , can comfortably say in his excuse , that the vvords of his oath vvere not carefully put together , and tha● through some inadvertency he hardly knew vvhat he said , be yet his meaning was good enough . for this will render his gilt as great as any thing else , that he should swear he cares not , or considers not what . i can expect it from none but a common swearer , to protest before god even before he is aware . but neither is it credible , that that sin should serve for his excuse . because it was written , and read , ( in probability very often ) before 't was printed . were it available to say , that his intention and meaning was good enough , though infinitely different from the signification of his words , there would not be any difference betwixt the truest and the most slanderous speaker , as to an human tribunal . but if mr. barlee should speak treason against the commander of . legions , and then appeal to good meaning , i doubt such logick would not preserve him . nay ninthly , his invoking of god was clearly used as a design , to wipe off the aspersion of being credulous . for so run his words , that i may at once quit my self from the aspersion of having indulged to any vain credulity against him , i must once for all protest before god , &c. where the particle [ that ] in the beginning , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , it notes the final cause of his protesting before god ; [ that i may ] is all one with [ to the end that i may . ] nay tenthly , he ushers in his transgression of the third commandement , with a positive [ i must , ] which needs must signify either his duety , or his necessity . not his duety , because it was lawfull to have omitted the attestation of god in such a case . but his necessity ( as he thought ) for one of these two reasons : either because he was reduced to that extremity and exigence , that he had no other shift whereby to amuse one sort of readers , ( and then the necessity was but morall , created to himself by himself ; ) or else because he was predetermin'd to that abuse of god's name , by such a fatal decree as he is wont to dream of , such as gives a necessity to all mens actions , ( and then 't was a physicall necessity , not at all to be avoided , if we believe mr. b. upon his word , or his oath . ) * but then , in the eleventh place , what a subtil disputant is mr. barlee , who urgeth an oath for an argument ? and no other argument , except an oath ? i had accus'd him of many falsehoods which he reported upon hear-say in severall kinds , and other falsehoods which he invented , ( which sure are worse ; ) and he , to vindicate himself , hath not any thing to say , but that he protests before god and men , &c. and to give us assurance that this is all he hath to say , he tells us , he must once for all protest , &c. for though he inserts the word [ first ] yet there follows no [ secondly ] to which that first can have a regular relation . what falsehood is there , or can there be , which may not be proved to mr. barlee ( by an argument ad hominem ) if wicked protestations may passe for proofs ? but what is the thing which he protests ? not the negative to that which was laid to his charge , but a thing impertinent and senselesse . for i accus'd him of his slanders and other falsehoods , ( as things wicked in themselves , and injurious to his neighbour ) partly invented by himself , and partly taken up upon bare report ; ( and in that very method he sets them down in the objection : ) i did never accuse him of giving credit to those falsehoods , but rather of raising such falsehoods as were incredible , and pretending nothing for his ground , but a simple hear-say . now reader , attend to his astonishing answer . i must once ( saith he ) for all , protest before god and men , that i know but three things in all my book , which i did so much as seem to give credit to against him , &c. would he have justified himself , or answer'd the objections , he should have protested , or proved , one of these two things : that either he never said the things whereof he was accus'd ; or if he did , he said true , and that for such or such reasons . whereas he only protesteth , that of all the particulars in his book he believed but three , nay that he did but seem to believe those three too . and therefore twelfthly , mr. barlee subscribeth implicitly to my whole volume of accusations , and stigmatizeth his second book , for pretending to vindicate his first . the reason is evident , because in this most signall and remarkable place , ( wherein he protests before god and men ) he doth not offer so much as to say , that they were not fictions with which i charg'd him , but he sweares that they were fictions , by swearing that he gave no credit to them . for , what other reason can be imagin'd , why he gave no credit to them , but because he believ'd them or knew them to be but fictions ? behold now the streights into which this writer hath cast himself ( for i am only an index to shew him how . ) he must confesse himself guilty , for fear he confesse himself guilty . it must be his refuge to say , that he was slanderous before , that he may not seem perjur'd in having sworn that he was slanderous . i have his publick protestation to clear my self , nay to clear the very charge which i brought against him . at least the utmost that he can say , is , that he excepted three things ; which what they are , his next words tell us , by way of reference . w. b. * the first is that which here he hath , and which again he makes a great stirr about , philanthrop . chap. . p. , , . the second is that about the . copyes mentioned by him chap. . p. , . the third is about the dialogue of two ladyes about artificial beauty , mentioned from p. . to . of chap. . t. p. § . . now he names the three things , to which alone ( he protested ) he seemed at least to have given credit . but he slily passeth over that , of which in particular he swore , that he did not so much as seem to give credit to it , and yet that he did not take it up upon bare hear-say , &c. which must therefore be examin'd , before i goe forward to the three particulars expressed . whilst he was speaking of gods decree in relation to sin , he brake out most impertinently into these very words , a look you to that formidable ergo , who are said to be against all second marriages of ministers . this passage he was willing to give the slip , because he knew it would convince him of a twofold perjury . for first , if he did not believe , or give credit to it , at least he seem'd so to doe , and yet he swore he did not , as hath been shew'd . and if he did but seem to believe the fiction ( by having printed it in his pamphlet of predestination ) but did not believe it in good earnest , what a wicked impertinence must it needs have been , to publish a fiction quatenus ipsum , without connexion to any syllable before or after ? as if in the midst of his thoughts concerning eternal predestination , it had occurr'd to his memory , that ( the day before ) he swallow'd the ace of trumps , and so forgot where he lef● : and then he remembred , what he thought a fine thing , ( a sh●ed of latin ) baculus stat in angulo , &c. which suggested a slander from a pretended hear-say . and this inferres his second perjury . for his protestation before god referres to all that period ( as hath been shew'd ) and so to his pretention of not having taken upon bare hear-say . yet he had printed , [ that i was said to be against the lawfulnesse of all second marriages of mini●●ers : ] which how could he tell , if he never heard it ? if he heard it , he did but hear it , and then we know he is forsworn ; if he did not , 't was his invention . thus having shewed his miscarriage , which he so cunningly huddled up ; i will hasten to that which is more amazing , his three excepted particulars which are of most weight with him , and for which he thinks he hath most to say , [ as being the onely three things in all his book against me , to which he protested his having giving some credit . ] stand forth , malefactor , and name the first of your offences . w. b. * first , if my reader will be pleased once more to turn to my correptory correction , p. . he will find that i used my utmost care and diligence to inform my self of the truth of it , and i farther back it there , with a probable argument from what he hath in his uncorrect copy . t. p. § . . now he enters upon that , which will paradigmatize him to all posterity : the greatest slander , and the most groundlesse ; that i believe hath been brewed in the brain of man. and because by that which i shall say , his utter undoing in point of credit ( if at least he hath any ) must needs ensue ; i desire his well-willers to carry this in their minds , that should i abstain from doing that which may seem a siverity to mr. barlee , i cannot fail of being guilty of perfect cruelty to my self , besides a double injustice both to the truth , and to the world . i have turn'd to the page where the great slander is recorded , where i find a bare narrative of a pretended report from a reverend minister , who is said at first to have told him alone , and afterwards many more ministers in his hearing , and as heard by him from my own mouth , viz. that i believe no sin to be in me , that i was above sin , that by my own power i could abstain from all sin ; and that he wrote this testimony as the testator of it did dictate it to him . ] first observe , that here is nothing of care and diligence expressed in finding out the truth of it , but only a hearing the words at one time , and transcribing them at another . here is not a syllable concerning the care which he took , to try the truth , or the falsehood of that report : for the finding out of which , he professeth that in that place ( p. . ) he used his utmost of care and diligence . to find out the truth or the falsehood of such a strange tale , he should have examined the relator , about the time when , and the place wherein , and the occasion upon which such words were spoken : he should have asked who heard them besides himself , and have told him ( out of st. paul ) that against a man of my calling ( which is their own also ) an accusation is not to be admitted but before two or three witnesses : he should have consulted with me about it , to try if i did remember , or would acknowledge any such words , or any other words like them , or if i never said something which might occasion such a mistake in him who heard me ; or if that would not prevail , he should have tryed to catch me in several stories : he should have moved every stone to have found out the truth , had he used his utmost of care and diligence . but what did he in stead of all this ? he bids us look . but whither ? to his p. . for what ? even his utmost care and diligence . wherein employed ? in finding out the truth of what was told him by a reverend divine . wherein did his utmost both care and diligence consist ? in giving ear to the words , and in writing them down . here then is one falsification in the beginning of his defence . secondly , he pretends to no more than a naked hear-say forth t invention ( for so i shall prove it in the end ; ) whereas he swore a little before , that he did not take it up upon a bare hear-say . nor doth he pretend , that any more than one man did ever say that he had heard me to speak such words , and he a sympresbyter of the gang too , who cannot therefore pretend to so much as one witnesse ; but the apostle saith expresly , an accusation must not be received against a priest , without two or three witnesses : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to admit , or receive , a complaint or accusation , was but the first part of the three , which were to goe before the sentence in the judicial proceedings among the iews , by which that text must be explain'd : * next the complaint must be confirmed by the oaths of those witnesses : and because the witnesses may be perjur'd , ( whether brib'd with money , or suborn'd by their own malice ) the cause is thirdly to be searched , and considered by the iudge . for if the witnesses are two , but made appear to be sons of bel●al , if they are proved to be greedy of filthy lucre , or if the plaintiff is known to be a iezebel , and apt to be a suborner with either money or moneys worth , if naboth is known to be both honest and religious , and yet accused at once of blaspheming god and the king , if ahab is known to have been in love with naboth's vineyard , and that he could not obtain it by fairer meanes , a considering judge will be suspicious of such mens oaths . but mr. barlee's informer is the original accuser , and cannot be his own witnesse ; for where two single men say yea , and no , to one sentence , the result is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an endlesse strife of contradiction . nay thirdly , that one informer is but pretended ; neither named in the first book , nor now in the second ; and i really believe he is not yet christen'd . if there is any such creature , let him not hide his head and his name together ; nor any longer expose his brother zelot to shame and censure . if his name be simeon , let him not suffer little levi to bear the whole odium of such a slander . at least let mr. barlee have so much mercy upon himself , as to lighten his load of guilt and hatred , by laying part of it upon a new pair of shoulders . when i reported that i had heard of the primates change , i thought my self obliged to name my authors , first in private , and now in print . and if there is any other case wherein this iustice shall be requir'd , i will not fail to perform it , or make satisfaction for the wrong . i require no more of my accuser , then what i offer at his demand . if he had an informer on this side his bosome , or his brain , let him be brought into the light , that the deed of darknesse may be made manifest , and mr. barlee be freed at least à tanto . but untill he doe this , he must remain on that gibbet on which he hath truss'd himself up . his upper lip must be thought the reverend ▪ divine unto his lower ; or his tongue did dictate , whilst his ear and his hand did both receive the information ; and so at once he is simeon and levi too . but fourthly , that i may force him by cogent reason to take this course , which is more for his interest , then he can think it to be for mine , ( for whilest he names not his informer , he is concluded to have none ) i shall intreat him to remember , that he may make it a leading case to as many sons of belial , as either for malice , or for money , shall ruine themselves , or their dearest friends , in point of fame , or fortune , or life it self , by raising a false report , upon pretence of an author without a name , if it were fit that such a report should passe so easily for its own proof . as for example , if i my self had any malice to mr. barlee's person , or any love to his parsonage , or any envy of his parts , or had been publickly non-plust in some dispute , and thereupon had a design to contrive his mischief , i could easily publish a declaration , that september the eight . he was found under a hedge in the act of adultery , and that this i was told by three godly ministers , who riding that way , were all three witnesses of the thing . and many yeares before , when mr. barlee was in holland , he was commonly drunk every week , as three dutch merchants told me , first when i was alone with them , and afterwards upon the exchange , when many more heard it as well as i , and this they protested to have been eye-witnesses of ; and they were most a conscronable men , who i think made as much conscience of not telling or believing lies , as any men in holland . such slanders , i say , i could invent , or cause others to invent , if i had his conscience ( which god of his mercy , and by his grace , defend me rom ) or if i could indure to repay him in kind . nay let mr. barlee lay to heart , that these two fictions are more commendable , or ( to speak more exactly ) l●sse intolerable then his . first , because in the former i name the year , and the day , and the place of commission ; secondly , because i pretend to three witnesses , all as reverend as his one ; thirdly , because the subject matter is much more probable ( as i conceive ) then that which is the subject of his invention . or i could say , that mr. barlee had kill'd a man in his wrath , when he was at leyden , for worsting him in dispute about the point of praedestination , and thereupon fled into england , &c. and for this i could give a more probable reason , then he can give for my saying , i am without sin , &c. for is it not true , that he was at leyden ? and that he came into england ? and that he is strangely cholerick , ( as himself confesseth ) and that he is vehement in dispute ? impatient of opposition ? much more impatient of being worsted ? and since wilful murders are sometimes committed , manslaughter often , in fits of passion ; is it not infinitely more probable , that fire should burn down a house , or a cholerick man kill in a fit of rage , then that a man should say , he believes he is without sin , and above sin , and by his own power can keep himself from sin , who hath breathed nothing so much as confessions of sin , ever since his very boyage ? the former case hath so much colour of probability in it , and mr. barlee hath discovered so much virulence of spirit , that many men have consider'd how great a happinesse it is , that neither he , nor his kinsmen , have got the power of the sword . nay fifthly , should i invent such a slander as one of those above mentioned , i could have such an advantage as he is not able to pretend to : for i could say , that my three dutchmen , or my three reverend divines ( from whom i had my intelligence ) are all six dead , and so escape the necessity of bringing them forth to the tribunal ; whereas mr. barlee's one man is implyed by him to be still alive ( as we shall happily observe anon . ) and truly ( reader ) the chiefest reason why i use these impellents , to force my confident accuser unto the naming of his informer without delay , is my rational jealousie and fear , that if he stay a long time before he doth it , he will impute it to any minister within the compasse of his acquaintance , who betwixt this and that shall chance to die ; or else , for want of a better way , he may take an occasion to die himself ; at least he may hope to be my surviver , and then may use me as well as mr. rivet and others have used grotius . and because i find at the later * end of his book , he hath provided a pretense for his saying nothing to this charge , by professing to be * resolved to cut off all the advantages , which in this kind i may take against him , and to cut them off by an obstinate kind of silence for the future ; i am afraid he will pretend he must not answer to my charge , because he dares not break his promise ; and that the clearing of himself ( by aspersing the minister who did inform him ) will not any way consist with his obstinate kind of silence , nor with his stedfast resolutions of cutting off all my advantages from this day forward . but this is just as if a felon should take an oath before his trial , that he will cut off all advantages by an obstinate silence , and refuse an answer to his inditement , under pretense of his duty to keep his oath . indeed i have heard of a cunning school-boy , who when the master was brand●shing ( over his back ) the terrible . instrument of his anger , besought him only this favour , that he might not be whipt until he first had said his prayers . the master pleas'd with the petition , thought good to grant it . why then ( said the boy ) i w●ll never say my prayers until i am grown too big for such correction . but mr. barlee must consider , that if he shall refuse to name his reverend informer , because he resolved to write no more , and confirm'd it with his promise in the conclusion of his book , the slander will be ascribed to his invention . or if he will not write , he may read at least before the magistrate , and take the advantage of being plaintiff : for if he hath not slander'd me , nor his informer neither , then they may worthily implead me for all this wrong . and therefore let me perswade him , either to crave my forgivenesse , and to make me a little satisfaction , ( for i will not rigidly require my due ) or else let him speedily produce his man , who was the author of his report . i know that most souldiers doe love to make a golden bridge to a flying enemy , because even cowards , and conquer'd men , will doe strange things when they are desperate . but so sure am i of being innocent , as to that wherewith i have been slandered , and so very desirous to know the bottom of the report , that i will not willingly accept of mr. barlee's tergiversation , nor so much as afford him a wooden bridge . for suppose the worst that can arrive , to wit , that he and his congerro should both conspire to be perjur'd at a dead lift , or suborne false witnesses ( as iezebel did ; ) yet so much doe i rely upon the integrity of my cause , ( and upon the good providence of god upon it ) that if i could not evince them to be suborn'd and perjur'd , by either the multitude , or strength of reasons , i should not despaire of a miracle , for the making a d●scovery of truth and falsehood . but i find i am so farre from having spoken the totall of what i have to say , for the proving this slander to be demonstratively a slander ( however demonstratively prov'd already ) that i doe think it fit for another section . § . . because a namelesse informer ( he knew ) was worth nothing , he tells us that he back't it with a probable argument from what he found in my uncorrect copy ; that is , from a manuscript , which he transcribed , i know not when , nor from whence , nor with how many interpolations ; such as i never yet saw , nor would he suffer me to see it when i desir'd that favour by way of epistle . yet he confessed in his epistle , that there was non sense in two places , and that if he should send it , i could not possibly read it ; and other transcripts which i saw , were strangely alter'd from my originall : and yet he calls this my uncorrect copie ( uncorrected indeed of all his interpolations ) and to the world of readers who never were in his desk , nor had ever a sight of his manuscripts , he citeth no body knows what , to prove his slander . how much better might i accuse him , of having written whatsoever i please to fancy , who have so much of his own hand whereon to father it ? but secondly , admit in his manuscript there are such words from whence he can draw a probable argument ( as by and by i shall shew the contrary ) yet is that sufficient to back a story , which if not true , is an incomparable slander ? probable is that , which as it may possibly be true , so it may possibly be false too . behold the manifold unluckinesse of this d●sputer . the very topick from which he argues he confesseth to be apocryphall , a jen-scay-quoy , an uncorrect copy in the dark , a manuscript lying in his desk , or at least in his closet ; and yet from this unknown thing he pretends to no more then a probable argument , which he hopes will perswade , but cannot hope it will prove , unlesse he understands not what [ probable ] signifyes , and so hath printed he knew not what . but thirdly , his greatest unluckinesse is yet to come . for that which he calls a probable argument of my having said , [ i am without sin , and above it , and by my own power can abstain from all sin , ] is rather a probable argument that i never said it . because the words which he citeth from the manuscript copy ( which he calls mine ) are expresly these ; * [ you say that adam's a sin was none of our own , contrary to the apostle rom. . . ] in which few words , how many wayes hath he miscarried , and even ruin'd his own interest , for which he spake them ? for . suppose i had said , that adam's sin is none of our own , had i thereby inferred that we are without sin and above sin ? had i not rather infer●'d the contrary , that though another mans sins are not ours , yet ours are our own ? is there no difference betwixt another man , and our selves ? the things of another , and the things of our selves ? and was not adam an other man ? was not adam's whole person , ( body , soul , and spirit , and the qualityes of each ) a different thing from our persons , bodyes , souls , and spirits , and all personall qualityes whatsoever ? every child could have taught mr. b. that though adam and we do agree in specie , yet we are ( with a witnesse ) numerically different . . it seems mr. b. is so unsufficient for the ministery , that he knows not what is meant by our original sin amongst the men of his own way . he thought that adam's actuall sin of eating the apple had been that which we call original sin in our selves : which none of his party ( if they have more wit then he ) will ever say : and b if they should , they would imply unavoidably , that our original sin is not inherent in our souls , but only in adam ; who being forgiven , dead , and happy , hath that sin done away from his imparadised soul , and so there is no such thing remaining as original sin , by that doctrin . and by the same it would follow , that original sin is actual sin , that actual sin is no sin , that mr. barlee's daughter is guilty of his books , ( as having been in ipsius lumbis ) though she never had a hand in them , and i verily believe was never willing they should be written . . but if i had said , that adam's sin was none of our own , and had implyed thereby what he supposeth , yet having spoken in the plurall number , including all the posterity of adam , of which mr. barlee is a part , i had by consequence implyed that every man in the world ( mr. barlee too ) is without sin , and above sin , and by his own power can abstain from all sin . and thus we see that mr. b. was an unpolitick projector : for he should have fancyed my words were these , adams sin was none of mine own ; but he would needs have it thus , adams sin was none of our own . . a that which i call original sin in my self , is the pravity of my nature , my corruptnesse of disposition , by which i love darknesse better then light , unlesse god by his grace doth make me able to choose better , to have better loves , desires , and inclinations , then i can possibly have without it . and through this pravity of nature there is not any meer man who can possibly be without sin . and the spirit of this doctrin doth run through all that i have published from presse or pulpit . but i b must not lye , and speak non-sense , and abuse the scriptures , and imply a thousand contradictions , for fear of displeasing an angry neighbour . i say , i must not commit these crimes , by saying that adams sin was very really mine own . indeed if adam had never sinn'd , i hope i should ever have been innocent . but death having entred into the world by sin , and sin by adam , i have too many sins which are peculiarly mine own , ( both original and actuall ) to need another man's sin for the completing of my number perhaps a few country people , who have been taught by such pastors as were put besides the right use , when they were dedicated to learning , may think it sense to say , that adam's sin was our own before we were , or that his sin which began above . years since , did also not begin till yesterday when we were borne , or did begin a thousand times , and was ten thousand times begun before its beginning . such men as these must be taught to say , that all our own sins did enter by adam ; not that our sins were adam's , much lesse that adam's sins were ours . and before i shew this from mr. b's own text , ( which he thought had been pertinent , but is nothing lesse ) i will thus reason him into his wits . if adam's sin was none of mr. barlee's own , it was none of mine or thine , reader : but it was none of mr. barlees own . for did he eat of the fruit in the midst of eden , many thousands of years before he had a mouth ? no more did i , or t'other man. what the jewes said to christ ( and very rationally in respect of his manhood ) * thou art not yet . years old , and hast thou seen abraham ? that may i say more rationally of my self , i am not yet . years old , and have i ever seen adam , whom abraham was too young to see ? and could his sin be mine without my commission ? and could i commit it without existence ? nothing is mine in any sense , ( right , or wrong , ) unlesse i find , or conquer , or purchase , or inherit , or claime by prescription , or receive it by deed of gift . now it cannot be pretended that adam's sin is mine own , unlesse by right of inheritance , and that is but weakly pretended too . for when i say in my a confessions and prayers , that i was born in sin , and in sin my mother conceived me , and the like , i do not mean that i was born in the act of eating forbidden fruit growing in the midst of the garden of eden ; nor that i did eat it with adam's mouth before i was born ; nor that my mother eve conceived me in sin as she once conceived cain or abel ; nor that i was born , in the guilt of those actuall sins , which my mother committed , who brought me forth into the world : but i b mean that i was born in original sin , that is , a pravity of nature , a corruptnesse of disposition , which makes me naturally prone to obey the law that is in my c members , & to rebell against the law which god hath imprinted in my mind . so that that which i inherit , is a depraved nature , common to me with all mankind , considered in specie ; but numerically consider'd , it is peculiarly mine own , and no mans else . whereas if i inherited ( in a proper sense ) as well the sin , as the substance of my progenitors , then the sins of my particular immediate parents would be mine own , rather then adams . and therefore ( fifthly . ) let us consider , how perfectly contrary to common sense mr. b. opposeth that text , d rom. . . where the apostle saith , that by one man [ adam ] sin entred into the world , and death by sin . he doth not say , that one mans sin is the peculiar sin of all men , or all mens own , ( as the word was : ) nor can he mean it in such a sense , as if the numericall sin of adam's eating the apple , were successively propagated ( as mankind was ) throughout the universe of men . e for then , as all the sons who descended from adam , were the same kind of creatures that adam was , to wit men ; so all the sinners , as sinners , descending from adam , should be the same kind of sinners that adam was , to wit apple-eaters , and eaters of that apple which was forbidden . a and if every thing of man which entered into the world by adam were adam's own , and our own too , then as adam's sin should be our sin , so his personall qualityes and members should be our own too . and mr. barlee must say , that adam's nose was mr. barlee's own nose , or deny himself to be adam's son ; or say that he was born without a nose , and that this which he now weares , is not an originall , but an actuall nose . he must say that adam's death was our own , if his sin was our own , by force of that text rom. . . which saith , that death , as well as sin , did by one man enter into the world . now then let us observe the utmost force of his probable argument . b [ mr. pierce said in his uncorrect copy , that adam's sin was not our own : & st. paul saith , that by one man sin entered into the world : therefore it is probable mr. pierce said , that he was without sin , and above sin , and by his own power could abstain from all sin . ] by the very same logick , ( but with a greater force in some respects ) i will prove that mr. barlee doth probably think he shall never dye ; ( but either be translated , or live immortall upon earth . ) for he doth probably believe c that adam's death was none of mr. barlee's own : and st. paul saith , that by one man death enter'd into the world , rom. . . therefore it is probable , mr. b. believeth , that he is without death , and above death , and by his own power can abstain from dying . besides ; the same apostle that saith , by one man sin entered into the world ( v. . ) doth also say at the same time , that by the righteousnesse of one , the free gift came upon all men unto justification of life , v. . from whence how many inconveniences will arise to mr. barlee , and to his doctrins , as well as his wayes of arguing , i leave to be observed by the considering reader . having shewed how little he understood that saying , that by one man sin enter'd into the world , &c. i will but add that the meaning is only this : it was by adam's eating the forbidden fruit , that we are all of us obnoxious both to sin and mortality , as being born after the image and likenesse of adam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one , as by an instrument , which satan used ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one , as by a door , at which sin enter'd , and death by sin . not that adam's sin and death were both our own . but notwithstanding the lesse then nothing which mr. b. hath alledged for his report , that i said such things as must needs imply me to be a ranter ( a sect which follows his principles , for want of mine ) yet he adventures to proceed ( not foreseeing what i have shew'd him ) in that desperate manner which now ensues . w. b. * the minister from whose mouth i took up † both the reports , about his maintaining himself to be above † sin , and about his deniall of the lawfulnesse of second marriages of ministers , is not a man of mean note in the ministery , nor far off , with whom , since this last book of his came forth , i have divers times conferred about these reports ; and he professeth , that upon any just occasion he will justify them to his face ; and stands amazed at his impudent denyall of what he then said to him . methinks therefore his marginal finger p. . is but like that of the naughty one who be speakes his own impudence with his fingers , prov. . . t. p. § . . first it ought to be observed , that what he barely reported in his first book , he barely repeateth in his second , without replying to those a ten things , which i had returned in my answer to that incomparable report . and yet he said in his title-page , that he had made a full abstersion of all calumnyes , &c. thereby implying this confession , that those were far from being calumnyes , from which he hath not endeavour'd to clear himself . this is a speciall point of his necessary vindication , to acknowledge the enormityes which were laid to his charge , even whilst he labours to deny them . to sing the same song , in the very same notes , with this ridiculous difference , that he who before was a reverend minister without a name , is now a namelesse minister of no small note , what is this but to be stomack full in the midst of a confession ? and to betray his crime with his excuse ? secondly , he confesseth a little after , that that minister who told him , i was the author of artificial handsomnesse , although a * conscionable divine , was yet a deceiver in that point . and if he was cheated by his conscionable informer , why did he not suspect his man of note too ? since i was much more likely to have pen'd that book , then to have given occasion for such a slander . nay thirdly , he confesseth , ( in the passage lying above ) that his man of no mean note in the ministery had foulely wrong'd me in one thing which he related , [ viz. my denying the lawfulnesse of second marriages of ministers , ] and why might he not have thought , that he as foulely wrong'd me in the other , [ viz. my saying , that i was without sin , & c ? ] that he wrong'd me in the former , by mr. b.'s confession and oath too , i prove from those words which were the subject of my seventh section , where he protested before god and men , that there was nothing in all his book to which he gave credit so much as seemingly , except those three things , of which this , concerning second marriages , he knows , was none . and by this we may see , that mr. b. wants a good memory the most of any man living , unlesse i may except his reverend minister . for as if satan had betrayed him , since he slunk from the mention of second marriages , when it concern'd him nearly to crave my mercy , or at least to prove he did not need it , ( which yet he could not prove without a confession of being perjur'd , as hath been shewn § . . ) he here confesseth the same man ( that is , probably , himself ) to have been the author of both reports ; as well of that which is acknowledg'd to be false , as of the other which is still pretended to be true . thus he useth his brother presbyter , ( as the men of his leven do use the catholick church ) whilst he relyes upon him in one thing , as an infallible informer , and yet esteems him in another an arrant cheat . but fourthly , the greatest jest is , that he should leave his informer in his more tolerable invention , and stick fast to him in that which is more impossible to be true . for i did really disswade a neighbour minister from a plurality of wives , though the arguments which i used were taken only ab incommodo ; which might give a slander some kind of colour , or pretense . but so infinitely distant hath my tongue ever been from that impious boast of being without , and above all sin , that i never spake any thing like it , never any thing that look'c that way , or that might give an eve-dropper and an enemy the least occasion of mistake , but as much the contrary as any man hath ever spoken . he might have said with more skill , that christ and st. paul were against all marrying , because they both preferred the single life . or being resolved to say an ugly thing of me , he might rather have given it out , that i pretended to be a prophet , sent in the spirit of elias as a forerunner of christ at his second coming ; or that i us'd to say masse in a cope and surplice ; or that i was canon of saint croix ; or any other strange thing , rather then that i said , i was without sin , &c. and yet to gain some credit to this wonder , he saith [ he hath diverse times conferred with his man of note about these * reports , who stands amaz'd at my impudent denyall , and upon any just occasion will justify * them to my face . ] § . . the more desperate the pranck is , the greater confidence is needfull to make it prosperous . when the besieged romans were almost famish't in the capitol , and had no provisions now left besides a few loaves of bread , they cunningly threw out those loaves at their besiegers , that so the enemy might swallow a strong belief of their plenty . and still the guiltiest malefactor is the readyest to wish the earth would swallow him alive , if he was ever suborned to bear false-witnesse . some mens sins are so great , that to protect them from a discovery , they think it needfull to make them greater . if laban's teraphims are stoln , and searched after very narrowly , they must either be restored , or else a concealed with a lye . dioxippus was innocent , and yet did b blush at his inditement : but the c whore in the proverbs did wipe her mouth , and say that she had done no wickednesse . mr. barlee finds it concernes him to be as confident as the best ; and i wonder how he miss't of rapping out the other oath . but it happens to him , as to most malefactors , that he reveales his guilt in his indeavours to conceal it ; and may say of the tongue , what diana did of the countenance , heu quam difficile est crimen non prodere ! — for not remembring that he protested before god and men , that , except three things , he knew nothing in all his book which he had spoken against me to which he gave the least credit ; and again not remembring , that the report about second marriages was none of those three ; and again not remembring , that he was now only to speak about the first of those three , ( viz. my saying , that i was without sin , &c. ) he links that of marriages together with this ( quite out of its place ) and saith that the same man of note will justify both . insomuch that mr. barlee should have excepted four things , from the multitude of those , to which he swore he gave no credit . for that now he gives credit to that which he swore he gave no credit to , appeares by his charging me with impudence , both in the person of his informer , and from himself , and both within the space of . or . lines . or else he chargeth me with impudence against his own conscience , and in violation of his oath , because he swore he did not credit , what now i must be impudent for not crediting my self . which of his sentences will he adhere to ? if to the later , he is perjur'd ; and if to the former , a causelesse rayler . secondly , i do not wonder that his informer admires my impudence , since himself is so bashfull , as not to shew us his head , and even to hide his very name . good modest creature ! he runs behind mr. barlee , before he railes . he goes on the other side his stalking horse , that i may not discover by whom it is that i am shot . this is now the second time that we have heard of him in print , sine nomine , sine tribu . and turning his own back to me , ( as being asham'd of my impudence ) he tells me ( by his vicar ) what he will do before my face . once more therefore i send a challenge to this anonymous man of note , ( unlesse his name is mr. outis ) to shew himself above-board , and either publickly to confesse that he hath abused mr. barlee , or to declare that mr. barlee hath slander'd him , or to prove that i have injur'd both , or to acknowledge that both have injur'd me . mr. b. implyeth his being yet extant ; and therefore let him not say with the man in the comedy , non possum audire , quia dormio . nay thirdly , he is not only alive , and mettlesome , and wonders i am so impudent as not to own being a ranter , when it pleaseth his black majesty to have me thought such , but he is of note in the ministery , and not far off . this is better then all the rest , at least as good for my purpose . for now i shall prove by an induction ( i thank mr. barlee for this assistance ) that the slander is an unlucky one in severall respects . for i can easily number all the ministers of note in this part of the county . with one part of them i have never had any discourse ; with another part of them i have discoursed only in publick , when many persons upon their oaths , will and must be my witnesses , that i never utter'd any such thing , as that i was without sin , above sin , and by my own power could abstain from all sin . nor doth mr. b. so much as pretend , that i was heard speaking thus by more then one . and the ministers of note are very few , in this county , with whom i have ever discoursed singly . and those few have been such , who have not only still treated me in friendly manner , and censur'd mr. barlee in a high degree , but they have given me such characters behind my back , as have much exceeded my small deservings . i am tempted to name them , but that i think i ought not without their leaves , least they should be in some pain , and look with suspicion on one another , as the * disciples did when christ said , that one of them should betray him . to one of those ministers i once affirmed in a letter , that i was , and would continue , ( by the grace of god assisting me ) free from the great abomination of the presbyterian directory ; but that was far enough from saying , i was without sin , because there are many other sins besides complying with the directory . i said to another by word of mouth , that we did many times resist the grace of god. he said , he could not , being one of the regenerate . and whether did he or i imply , that we were above sin ? this is the utmost i can remember i ever spake , whereby to give him any occasion of so impertinent a slander . fourthly , if mr. b. hath diverse times discoursed with his informer , and his informer hath answer'd as he reports , he is perhaps of their number ( spoken of by bp. bancroft ) who come to † believe their own lyes meerly by telling them too often . fifthly , he saith his minister will justify his two reports upon any just occasion . a likely matter , when upon two such occasions already offer'd , he hath so valiantly hid his head , and taken the courage to be namelesse . when that time comes , that he can think it a just occasion , i shall prove him brother to those two , who took their oaths against naboth . but betwixt this and that , bear witnesse reader , that mr. b. hath accused me a second time in print , of saying that which is said by none but ranters , and yet he thinks he hath not hitherto a just occasion to name his author . but he hath not yet done with it ; nor i with him , i do assure him . and therefore let us observe him confuting himself in his own defense , as it were casting himself backward by trying to stand upon his guard . w. b. * secondly , i cannot but believe , had he not publickly brought in a large plea for the innocency of infants , chap. . p. , , . but that the same front of his would bear him out in the deniall of what a person of true honour and integrity told me , as having heard it too from his own mouth ; that he called a waggish lad of about four years old an innocent , free from sin , who yet , i trow , hath by this time committed some kind of actuall sins . t. p. § . . in these few lines , there are many things most grosly false , which , in case they were true , would be impertinent and absurd . before i shew the grosse falsehoods , i will relate the whole story which gave occasion to this calumny , though nothing but rancor could be the cause . there was a child in his parish of . years old , who being sickly and consumptive ( as his physicians were of opinion ) and yet at that time the only son of his parents , ( whose plentifull fortune might make them the gladder of a son ) gave some occasion to his parents of very mournfull apprehensions . i thought it my part , ( as in many respects i was obliged ) to administer comfort in such a case . in the tract of my discourse i was led to say , that if god should be pleased to take their child unto himself , in the harmlesse nonage that he was in , they might raise themselves comfort even from this consideration , that god had taken him from the evill to come , and set him in a safety , as the book of wisdom expresseth it . god might b speedily take him away ( for ought they knew ) to this end , that c wickednesse should not alter his understanding , nor deceipt begu●le his soul , in case he outlived his harmlesse years . that this was the utmost , i have more witnesses then one , and i defie his informer to prove it more if he is able . now observe mr. b's prevarications of the truth . . the child was then but years old ; mr. b. hath mounted it to . . the child was then very weak ; mr. b. feigns him to have been waggish . . i said he was harmlesse ; mr. b. addes innocent , and free from sin . * innocent i might say , though i do not remember that i did : but [ free from sin ] i am sure i did not● : and they that heard me will bear me witnesse . but innocent and harmlesse are both of one signification . when david said he would d wash his hands in innocency , and that in innocency e he had washed them , when daniel said that god had saved him from the lyons , for as much as before him f innocency was found in him , when abimelech said , in the g innocency of my hands have i done this , when god himself said of the inhabitants of jerusalem , that they had filled that place with the blood h of innocents , will mr. barlee complain against those expressions , and say they were denyers of original sin ? if his person of honour will say i said any more then the pen-men of scripture have said before me , i will prove him a person of no integrity . but secondly , how should a person of honour have any thing to do with mr. barlee ? he that can , let him believe it . or thirdly , how unfit is mr. b. to give his verdict of that child , to whom he was concluded to have owed a shrewd turn , ever since that child was known to have cut him with a sarcasme ? but my words were spoken long before m. b. had found him waggish . nor doth he pretend , that the child was then guilty of actuall sins when i pronounced him to be harmlesse , but [ he trow's that by this time he hath committed some such ; ] and why he trow's it , he is too bashfull to give the reason . fourthly , be it so that the little gentleman of four years old ( he should have said of . years young ) was somewhat playfull with mr. b. ( as mr. b. * professeth to be with me ) did he think the babe was of his match , and fit to be writ against from the presse , and in the presence of all the world to receive his correptory correction ? i have read the saying of will withers , ( in q. elizabeth's time ) that if any man pinch't him , he would strike him that stood next , whosoever he were . i should have quite forgot my reading , but that i am thus put in mind . if mr. barlee is once confuted , or pinch't with a discovery of his inventions , woe be to all the little children that stand in 's way . but now fifthly , let us grant him as much as may be , concerning the age , or the ladderie , or the waggishnesse of the child , or my pronouncing that he was innocent ; yet what was this to the purpose , for which alone with a [ secondly ] it was pretended to be brought ? thus runs his argument . mr. t. p. did say a child was innocent of four years old ; therefore probably he said , that himself was without sin , and above sin , and by his own power could abstain from all sin , who is somewhat more then four years old . how much better might he argue against daniel and david , who spake of innocency in themselves , then here he doth against me , who only spake of another , who was also more innocent then either daniel or david ? doth he not strike , through me , at the church of england ? i am sure in the collect upon innocents day ( which must now be called the waggish lads day ) we are appointed to use these very words , [ almighty god , whose praise this day the young innocents , thy witnesses , have confessed , and shewed forth , not in speaking , but in dying , mortify and kill all vices in us , &c. ] if mr. b. did not know what innocent signifyes , because it is a latin word , why must my front be therefore brought upon the stage ? i told him sufficiently what was meant by innocence apply'd to infants , even in that very a page which he just now cited , viz. a simplicity and inoffensivenesse of mind . he doth not reply either to that , or to any other part of my plea for infants : but only shews that he is angry , both with me , and with a gentleman of . years old , and leaves posterity to determine , whether the infant or his accuser was the waggish lad . w. b. * thirdly , if his publick and domestick confessions , of which he speaks , do all sound a contradiction to , or a cordiall retractation of what he formerly said to my reverend brother , i am heartily glad of it , for the good of his soul , and long i wish he may , with st. iohn , continue in that sound and humble acknowledgement of his sins : but i fear me he may quickly revert to his former presumptuous sayings , if he embrace too fast the tenents of his new friend s. castalio , who hath written a whole book about the perfection of christians , and their immunity from sin here upon the face of the earth . a totus orbis exercet histrioniam . t. p. § . . here he adventures to allude to one particular of the ten , which i return'd to his slander in my former defensative . my words were these , [ he b cannot but confesse , that when he hath heard me out of a pulpit , ( which hath been or times ) he hath heard from my mouth a full confession of my sins . ] or perhaps he alludes to my other words , c [ i have as many witnesses , as weekly auditors in my church , and as daily auditors in my family , that i affirme the quite contrary to that invention . ] notwithstanding which , and all other things by me alledged in that place , ( which he durst not here take notice of ) he perseveres in his impiety , and supposeth all i there said to signify no more then a retractation . but that his drollerie may not excuse him , i can prove by many witnesses ( whereof each is equall to a thousand of his informers ) that since i came into this county , within which time the matchlesse slander did take its date , there hath not been any one day , wherein i have not been liberall in the confession of my sins . which when my reader hath consider'd , and compared with all which i have publisht , especially with my preface to the sinner impleaded , and the two grounds of my belief , ( correct copy p. . ) when he hath weighed the wretchednesse of mr. b's reply , with what i have spoken in this rejoinder , he will infallibly conclude , that the ancient a cretians did not come near him , but were as much behind him in faculty , as before him in time . secondly , what he saith of castalio , gives us a measure of his logick , and his integrity . that holy and learned man , ( it seemes , ) hath published a book concerning obedience to be performed from man to god , wherein he shews to what pitch of that perfection , to which our saviour doth exhort us mat. . . a man by grace may attain to upon the earth : and of that immunity from sin of which st. iohn speakes ioh. . , . where he saith of the regenerate man , not only that he doth not , but that he cannot sin : which is a higher expression then castalio ever used . i am not concerned in this unseasonable-impertinent-incoherent effusion of mr. b's malice against castalio , save that i honour the memory , and admire the goodnesse of that great christian . in which respect i will say , it was castalio's design in all he writ , to advance the purity and strictnesse of christian practice , that the name of christ might be no longer blasphemed b among the heathen through the wickednesse of such as are called christians . it was said to abraham , walk before me & be thou c perfect ; and of noah , he was a just and d perfect man ; and of job , he was a e perfect and upright man ; fearing god and eschewing evill . ( god will not cast away * a perfect man. ) david said , god maketh my way f perfect . and our saviour , be ye g perfect as your father in heaven is perfect . if thou wilt be h perfect , go and sell that thou hast , and give to the poor . thou shall be i perfect with the lord thy god. we speak wisdome among them that are k perfect . he gave some apostles , and some prophets , evangelists , pastors , and teachers , for the l perfecting of the saints . m — till we come unto a perfect man , unto the measure of the ●…ature of the fulnesse of christ . now the god of peace make you n perfect in every good work to do his will. let patience have her perfect work , that ye may be o perfect , and intire , wanting nothing . let us cleanse our selves from all filthynesse of the flesh and spirit , p perfecting holynesse in the fear of god. st. paul could do a all things through christ who strengthened him . zacharie and elizabeth walked in b all the commandements , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blamelesse , without reproof , none ( but a correptorie corrector ) could say black to their eye . and had not castalio good reason to write a book of obedience , when he saw he lived in a rebellious world ? had he not reason ( in that book ) to speak of christian perfection , when he found men pleading for a fat all necessity of their sins , and an impossibility to be obedient ? he spake of that perfection which signifyes integrity , and is required of us in scripture , as hath been shew'd . ( if he went any farther , i defend him not . ) he spake of immunity from sin by the help of gods grace , not by the meer strength of nature ▪ nor did he speak of an immunity from original sin , or sins of ignorance and frailty , but from wilfull , deliberate , and damning sins . but this is doctrin which solifidians cannot indure ; because if they grant it to be true , they must rail no longer , and slander no more ; they must no more be perjur'd , or schismatical , or sacrilegious , or covetous , or cruel in persecuting their neighbours ; they must repent in another notion then they are willing to hear of ; for restitution , and satisfaction , mortification , and self-denial , and a newnesse of the whole life , must be ingredients in their repentance . thirdly then , let us observe what our pamphleter hath gotten by being impertinent against castalio . he hath shew'd himself an enemy to the grace of god , of whose effectual working in his children castalio writeth . ( as if god were not able to work wonders on earth as well as in heaven . ) he hath shew'd himself an enemy to all those scriptures above mention'd , which do affirm a perfection of men on earth , to wit , in the sense before given . he hath shew'd himself an enemy to the darling of all honest and pious christians , meerly for following the scriptures , and pressing hard for a conformity to the example and precepts of iesus christ. he hath shew'd himself an enemy to his best beloved and dearest self , who ( when it is for his turn ) is not only for effectual , but irresistible grace : as if he thought he could sin , without resisting the grace of god , or could resist that grace which is irresistible . he hath shew'd himself an enemy to all his own gang ; but above them all , to his * admired mr. baxter , who differs as much from him and his , as † arminius , or castalio , or whosoever he is , whom the presbyterians exclaim against : whether he differs from himself too , let him determine . but what saith mr. baxter ? he saith very truly , that the a personall gospell-righteousnesse is in its kind a perfect righteousnesse , and so far we may admit the doctrin of personall perfection . — b our righteousnesse is perfect , as in its being , so likewise in order to its end . — object . is our personal righteousnesse c perfect , as it is measur'd by the new rule ? ans . yes , saith mr. baxter . — d as it was possible for adam to have fulfilled the law of works by that power which he received by nature , so is it possible for us to performe the conditions of the new covenant by the power which we receive from the grace of christ . nay farther yet , the same mr. baxter who saith , that the tenor of the new covenant is not , believe in the highest degree , but believe e sincerely , and you shall be justified , ( so that our righteousnesse formally considered , in relation to the condition of the new covenant , is perfect or none ) doth also say , that a mans sincerity doth especially lye in his own f will. and that it is , under god , in a man 's own choice , whether he will live a blessed life , or not . thus mr. barlee hath shew'd his enmity against all he hates , and against all he loves too : and ( which is his opus naturalissimum ) he hath revealed to all the world , whereabouts his shoe wrings him . yet fourthly , i commend him for his confession , [ totum orbem exercere histrioniam ; ] though he knew it was not for his credit to translate it . but i will doe that for him . all the world is employed in the art of stageplayers or hypocrites . totus orbis ( saith mr. barlee ) all the world is pharisaicall , given to counterfeiting , and cheating , and holy co●senages , ( the * godly party not excepted . ) totus orbis is a capacious phrase ; ( as a circle is the most comprehensive of figures , and the world of circles ) it includes mr. barlee , when he plaid his part in that notorious ●omoe-tragoedie ( equally sad and ridiculous ) which he and others lately acted in daintry church , intil'd by the actors , an ordination of ministers , but by many of the spectators , an ordination of lay-preachers to be lay-preachers still , and ( without repentance ) for ever † incapable of the priesthood , by being ordained by such priests as were incapable of ordaining . a such horrible things are committed in the land , and some of the people ( a ) love to have it so , and what will they doe in the end thereof ? ordinationes eorum ●●m●rariae , leves , inconstantes , &c. tertull. de praescript● adversus haereticos . § . . it † now becomes me to be sensible , how many sections i have bestow'd upon those manifold absurdityes , thrust up together by mr. b. in his pretended vindication of himself from the first slander of the three , to which alone he protested to have given some credit . a running pen , in conjunction with a most obnoxious and faulty adversary , have betray'd me to this length , even whilst i still hoped i should be brief . should i proceed as i have begun , two inconveniencyes would follow . i should first reprint his voluminous libel ; and i should write such volumes of animadversions thereupon , as would speak me too prodigal of time and paper : nor would my stationers whole estate suffice for half the impression . i will therefore take up , before i go any farther ; and setting down his pages , if not his very lines too , ( as hitherto i have done ) i will mark out his follyes in the narrowest compasse that i am able . § . . in his ch . . p. . lin . , &c. he confesseth that he lyed about the second thing excepted , although he excepted it from his lyes . his . copies are now dwindled into . good news for the brethren . things are better then they expected . for in the reckoning of mr. b. did overlash no more then beyond the truth . besides that he excuseth it , by saying that his memory was intolerable false to him , or w. c. was swayed by frowns , or favours , to a deniall of his words . but w. c. is amaz'd at the incongruity of the falsehood , because it is most for his secular interest to please that party . and yet he professeth not to have spoken of neither : so that now mr. b. must prepare a new salvo , and lay the fault on his invention , which was terrible false to him , no longer on his memory , unlesse he forgets that 't was the babe of his invention . nor was it i , but mr. b. who told the world my book●●old well : i rather labour'd to refute him , and to fleece his . and therefore this was his waggery to lay his ordures in my dish . § . . in his ch . . p. . lin . . &c. he confesseth also that he lyed , or ( if you please ) that he slander'd , when he reported me the author of the book intitl'd artificial handsomnesse . but he excuseth it by saying , that he was told this lye by a most conscionable divine , ( is not he more conscionable who tells no lyes at all ? ) he farther commendeth the conscionable father of that lye , for a man that makes as much conscience of not telling , or believing lyes , as any man in england . he should sure have said crete ; because he gives no instance of his conscience , besides his having ( by his confession ) foulely slander'd his neighbour . but he gave three arguments to back his lye : which first were weak ones , because they did * almost perswade mr. b. to a belief ; and because he is ashamed to name one of them ; ( which he could not have failed of , if it had been for his advantage : ) and secondly , likely to be none at all ; because his conscience , or his fear , or something like conscience , flew fiercely into his face , and made him draw over it an invisible deleatur ; so as the printer might admit it into his book , and then be chid for that admission , if the worst came to the worst . the phrase , mentioned before , doth shew that the man had been at it long ago , but ( it seems ) had consider'd , that he needed not in the same book tell the same untruth twice . though that was also another untruth , to say that a thing was before mention'd , which now he saith was never mentioned before . and this , besides , is a contradiction . what he tells us of his letter sent up to the stationer , does but aggravate his crime : for it proves that he knew it to be a slander and when it was printed for the use of the world , he blotted it out of a few copyes to be sold in this county ( which were indeed very few ; ) & this he thought an expiation of such a generall slander . but his book slew abroad as far as the mercury could carry it . and i was taken to be the author of that book , by men who lived in other countyes , by whom i was also severely censur'd . and therefore to make me amends , he should have stood in a white sheet upon the stool of repentance , with a noverint vniversi ( upon his forehead ) that what he said was a slander , for the forgivenesse of which he intreated the prayers of all his readers . but now he shews us what a repentance he recommends to his parishoners by his example . * he confesseth that he had wrong'd me , but doth not shew that he is sorry : he rather labours to prove it a very good injury , which it was fit he should do me , for three strong reasons which he resolves shall be namelesse ; and in lieu of reparation , he proceeds to wrong me ( if it is possible ) ten times more then before . § . . having thus discover'd the three remarkable fictions in excuse of which mr. b. had most to say , and therefore excepted from all the rest , as the only three things to which he gave the least credit , i will now begin a new chapter . and looking back a few pages , i will observe the man's manners as far as p. . and try if his custome of speaking falsely is become his artificial and second nature . i will not pretend to pen them all down , ( that would be a vast enterprise , neither suitable to mine , nor my readers patience ) but only as many as may suffice for a little specimen of the man. chap. ii. mr. b's new falsehoods superadded to his old ones as a token of his repentance and proficiency ; with his absurdityes of severall kinds in the management thereof . § . . in his ch . . p. . lin . . he complains of my private , cruell , causelesse , epistolary provocations . ] 't is well for him that they are private : for should i make them as publick as diverse persons would have had me , the world would wonder at this complaint . when travellers have a mind to tell incredible stories , they commonly calculate their tales to fit meridians , and place the strangest the farthest off . and mr. b. thinks that he hath nick't it , when he cites my manuscripts and private letters , as knowing that his reader hath not a key to his cabinet . but he doth not consider , that i have copyes of my letters as well as he ; and can give his readers this short account : that when i heard he had been writing against i know-not-what manuscript , which he reported to be mine , i told him friendly ( in a letter ) what i had heard , and that i would not rashly believe a rumor , but desir'd to know the bottome of it from himself , that if indeed it were so , he might be sure to have a true copy , which i alone could infallibly supply him with . this i hope was no cruell or causelesse provocation . but yet he return'd in part of answer , [ that i knew him to be robbed ( he called not me the thief ) of a considerable part of his very few auditors when they be altogether . as for my question , he did say and write in a way that he would dare to own , and as just occasion should be given , he would not be afraid , nor asham'd , to give me and the church of god an account of what he had been doing against a trifling pamphlet savouring of my genius , and said and believed to be mine . ] and at last concluded with the words of austin to pelagius , having told me a little before , of my pelagian and semipelagian doctrins or tenents . § . . ibid. lin . , , . he saith , that to mine and his competent judges , he offered to do open penance for his passions , if they prove against him either scurrility or calumny . the * later of which mr. t. p. vehemently asserts and supposeth , but never proveth . ] ( . ) let the reader determine whether his lecturing-sympresbyters , to whom he dedicates that work , and to whom alone he submitted in * that epistle , are competent judges betwixt him and me . what malefactor in the world can be ever found guilty , if he may choose his own iury , and iudges too ? nay what condemn'd prisoner can be discouraged from his sin , or any whit troubled at his sentence , if he may have the priviledge to choose his own gallows ? twice besides in this new pasquil , he offers to be tryed for his doctrin and manners , by any † ten of his senior sympresbyters of any worth or note . but withall he provides for a double escape , if i should be so intoxicate as to stand to their judgement . for they must not only say , but prove him guilty , so as he may be fain to confesse the proof , which he resolves never to do . next they must be of worth and note ; which he will not grant them , unlesse they say that he is innocent . here is a tacit confession , that his doctrin and manners are both obnoxious , because he will not be tryed but by his peeres , that is his patrons , or congerrones , or fellow-labourers in the work . is there a quaker in the world , who will not offer to be tryed by any ten sym-quakers of any worth or note ? or if his sym-presbyterians are his competent iudges , can he think that they are mine too ? well fare the gallantry of the man , who hath found out the only way of being concluded william the conqueror . but ( ) i appeal to the unconcern'd reader , and to late posterity , and withall to our legall ecclesiasticall superiors , whither i have not evinced his twofold guilt . nay i appeal to his own a confession , whether it was not a calumny which his ( a ) conscionable divine did help him forge against me , touching artificial handsomnesse , and his reverend minister , touching second marriages : which if it were not a calumny , mr. b. is a perjur'd , by not putting it down for one of his . things excepted from all his book . but ( ) if we quit him of calumny , ( which we must not do ) yet for the sin of scurrility he must do open penance , as himself hath tacitly acknowledg'd . for having named both the crimes , he saith i never prove the later , implying the former beyond all question : else he certainly must have said , that i never prove either . in such language as this , avaunt , avaunt , thou satanical blasphemer , thou exceedest the devil himself in blasphemy , ragest against heaven , belchest out blasphemyes and diabolicall stuff , playest the lucian , and carpocratian , makest a new diabolicall pater-noster , openly blasphemest against scripture , dragon , sorcerer , noon-day devil , worse then diabolicall , and the like , mr. b. will not deny but that he is guilty of scurrility . yet ( ) so insearchable is the man , that notwithstanding his b repetition of [ peccavi fateor , and , peto veniam , si unquam post hac ] yet here he writes a whole chapter to justify all he had committed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was but somewhat c over-heated ; it was the d godly intumescency and ebullition of his zeal ; he had great e cause for it , even epistolary provocations which were cruell and causelesse ; he is but one of the orthodox f cordiall zelots ; these are only his ( g ) ludicralls and the ( g ) play fulnesse of his stile ; was not our saviour h sufficiently zealous ? his frailtyes ( he confesseth ) are i great and many ; he hath exuberancyes k of passion , and will promise to make ( if need be ) an open confession upon his knees for all the wrongs it shall appear he hath done me : l but his cordiall friends have no great reason to blame him , because he is for a usefull and necessary moderation ; whereas some men's hair-brain'd fury , falsely called zeale , is destitute of all prudence , and other mens soft , milky , faint-hearted coldnesse is disguised under the termes of prudence , fairenesse , peace , moderation ; but he hath shew'd himself against both extremes . thus his conscience and his tongue are accusing , and excusing , confessing , and denying , washing , and wallowing in the mire , sinning , and repenting , and speaking well of his sins : and so by turnes he does them both over and over , and thinks he may do it very safely ; for he is one of the few whom god hath a called to be faithfull , is acted by grace irresistible , from which he cannot so much as totally for a time , much lesse finally fall away , let his scurrilityes and calumnyes be what they can be . and whilst he is such a white boy of fate ( like homer's paris ) what need he care to put an end to any thing that is evill ? such are his opinions , and such his practice : and both have been published in print , first by himself , and then by me . § . . in his c. . p. . lin . , , &c. he complains , that i made assaults upon his aged prefacers , the neighbouring lecturers of northampton and daintry , upon calvin , rivet , vedelius , walaeus , amyraldus , bp. usher , hall , davenant , king james , upon the whole synods of them at dort , or westminster ; in a word , upon almost all the protestant name and glory . ] now he begins to be pretty hopefull , because in these few lines we have not much more then falsehoods . for to the first of his prefacers i gave a greater b commendation then perhaps in modesty he will own . the second i c passed over in silence , though he had publickly gaped upon me with his teeth . the third i d dismissed with lesse castigation then he deserv'd . nay . i e rebuked mr. b. for passing so terrible a sentence upon the publick practices of those his three patrons , their growing rich upon sequestrations , which m. barlee had said was an unchristian , ungentlemanly , unscholarly , unneighbourly , unecclesiasticall thing . and it was he who assaulted his neighbour-lecturers , not only by speaking to them in publick ( which they could not but take for a disgrace ) but by f registring their receding from a part of those articles which they had formerly subscribed . from which aspersions i did endeavour to clear as many as i was able . i spake not of the person , but words and doctrins of mr. calvin . i repeated what others had spoken of him , ( which i did not do neither till mr. b. had urg'd me to it ) and what he spake of himself . i toucht rivet but once , and that by accident , mr. b. having used him to stave off a blow ; nor was it his person , but his g argument whereby he sought to prove that vitious , which he said must needs have been from god. of vedelius , however peccant , i spake but little more then nothing . of walaeus , nothing at all that i can now think on . amyrald , and the three a bishops , i spake reverently of , as i had reason . the synod of dort was composed of differing partyes , and not a little misliked by our english divines who were assessors ; whom mr. b. having b abus'd with their hierarchick flaunt , i did vindicate and rescue from that unclean member . of the westminster divines i said no worse , then that i had not c seen their confessions of faith , and that they could not make a better creed then the apostles , or teach their mother a better catechisme then she had taught them . but mr. b. by applying that to them , which was not spoken or meant of them by me , calls them by craft manichees , helvidians , carpocratians , turks and stoicks , c. . p. . king iames i vindicated exceedingly , when mr. b. had d said in effect , that his majesty and s. austin were as great railers as himself . as i e did also bp. davenant , when mr. b. jeer'd him with his orthodox put-offs . last of all for the protestant name and glory , so far was i from assaulting them , that when his sawcinesse had call'd them the lazie-hierarchick-non-preaching-lubbers , i did assert them as the f ornaments , the glories , and the venerable supports of our english-church , the very latchets of whose shoes we weekly preachers are not worthy to untie . and was this to make an assault against them ? believe me , for correptorie correction , and saying much in a little ( i speak of falsehood ) mr. barlee is he who shall wear the garland . § . . in his c. . p. . lin . ult . p. . lin . , , &c. he takes it ill that i said , he represented me to the world as in a state of damnation , because he did not expresse it in those very words . yet he confesseth , whilst he denyeth , that my charge was true . for he confesseth that he told me ( corr. corr. p. . ) that i was like to be looked on as some of the planets spoken of iude . ( for whom is reserved the blacknesse of darknesse for ever ) if i repent not the sooner , ( that is , if i turn not presbyterian . ) where he takes it for granted , that i have not yet repented , and therefore hitherto am in a state of damnation . besides , 't is one of his tenets , that the saints can never be in such a state , no not in the ( g ) act of adultery or g murder , and that they cannot dye untill they have repented . so that unlesse his meaning was , that i am one of those reprobates iude . he either knew not his own opinions , or saw not whether they would lead him , or else spake non-sense when he added , [ if you do not repent the sooner : ] it being certainly his opinion , that if i am not already of the elect , i never can be ; and if i am of the elect , i must * inevitably repent , or must not dye . here then mr. b. is put to his choice , whether he will renounce his whole conceipt of election , and irresistible grace of repentance , or confesse ( what he denyes ) that he thought me at that present in a state of damnation , or that he wilfully spake against his conscience . by the way observe at once his charity , and his discretion . if mr. b. commits the sin of murder , he thinks he cannot be in a state of damnation , and that he cannot dye till he repents ; but if i am found in the act of being antipresbyterian , i am certainly damn'd if i repent not the sooner . both are taken from a presumption , ( without any the least ground , save in his fancy ) that he is called to be a faithfull , and i was absolutely ordained to be a reprobate . secondly , he alledgeth for himself , that in his second passage which i cited , ( corr. corr. p. ) he did not expresse his opinion , but his feares , that none could write as i did , unlesse well-nigh in the same condition with simon magus . as if he could fear my being a reprobate , without being of that opinion . it is so impossible for the one to subsist without the other , that philosophers do reckon fear as the b formall reason of opinion . in saying , he did fear my sad condition , he implyed indeed , he was not sure of it . ( and what a great vertue was this , that he did not speak himself god , who alone can be sure what shall become of us hereafter ? ) but the more he fear'd it , by so much the stronger was his opinion , which set his fear at that pitch . so that if he speakes sense , his meaning certainly must be this , ( which will be worse then if it were non-sense ) that he did think me well-nigh in the same condition with simon magus , but yet he was not of that opinion : or else he was of that opinion , but he did not say it in those words . let him choose which he pleaseth , his falsehood in saying , he did fear what he did not , or his falsehood in saying , he did not think what he did . and let him study some little logick , ( though it be but a system ) that he may trouble the world with not-so-many contradictions . above all , let him not call it his godly jealousy ( as here he doth p. . ) to pluck the c tares from the wheat before the harvest , untill he is able to distinguish betwixt the one and the other . but let him leave it to him , who shall come in the cloud at the last day to a gather the wheat into his garner , and to burne up the chaff with unquenchable fire . when mr. b. was pleas'd to charge me with * atheisticall lucianizing , and with the pouring out * of damnable blasphemyes , for vindicating god from the aspersion of being the author or cause of sin , i would ask him if he thought me a pretious vessell of election . when he will answer that question , i shall shew him what follows . § . . in his c. . p. . lin . , . &c. he saith he only charged me with * consequential socinianisme , to his best remembrance , in all his book . ] is not this a rare christian , vvho for so great an injury to his neighbour , vvill make no other satisfaction then to deny or to extenuate the crimson fact ? and to justify this too with want of memory ? it can as little be expected by any reader , that i should remember so many pages , wherein the socinian is put upon me . yet by but dipping into his book , i find him speaking of my b socinio-grotian-persian glosses ; my desires not to be accounted a c socinian , in such a fleering way as doth imply , that i shall be so accounted do what i can ; my ( d ) atheistical lucianizing and ( d ) castalionizing , which ( with him who brands castalio vvith no lesse then viperous socinian books p. . ) vvas to call me socinian , and very much worse , unlesse he thought that the atheist lucian vvas a socinian only ( many hundreds of years before socinus vvas borne ) or that socinians are all atheists . again , he told me , i vvas nearly allied to the e iesuites and socinians : though novv he virtually confesseth , i vvas no more like a iesuite , then himself like a dominican . and so by his logick he is nearly allied unto the papists , and ( vvhich is vvorse ) unto the libertines , vvho only built upon the calvinists foundations . in hovv many more places he did asperse me as a socinian , i must needs be forgetfull , as vvell as he . he hints my erring about the very f trinity , but holds forth nothing ; only dreames of a manuscript , and talkes as impertinently out of it , nay a great deal more , then mr. haddock did in his sleep . at last he concludes , hovv he may shew me , another time , justly suspected of socinianisme , because i read the books of episcopius & castalio , who are no more socinians then mr. barlee , ( for ought i know , ) and i read them as little ( i believe , ) as he. or if i read socinian books never so much , ( as i know few men have read them lesse ) doth it follow i am a socinian , more then i am a presbyterian , because i read dr. twisse , and mr. barlee ? by this way of reasoning , mr. barlee may justly be thought a heathen , because it appeares by his latin shreds , that he hath taken some few of the heathen poets into his bosome . his signal ignorance of antiquity , as to the canon of scripture , and the three subsistences in one substance , i leave as i find it , meerly for fear of being tedious . § . . in his c. . p. . lin . , , &c. he talks of his witnesses in the country , how tender he hath been of my life , and of my livelyhood ; giving this instance of his tendernesse , that he thought me fit to be punished , but not to be burnt , as was servetus at geneva . ] yet . he defends the burning of servetus , who was not so bad as mr. b. hath labour'd to fancy me . for let them say what they please to lessen the guilt of that cruelty , yet they are partyes , and must not so easily be heeded , as other men who are none . if servetus his book was so blasphemous , why was calvin so a diligent in burning up the impression , which he should rather have preserved , that posterity might see some competent cause for such a terrible execution ? yet by the providence of god , one or two of the copies escap't the fire : and we are assured by peerlesse grotius , that in the copie which he saw , he could not find those things which were objected by mr. calvin . what melanchthon spake of it was meerly on supposition that calvin's narrative was true . and oecolampadius was offended at the barbarity of the sentence . nor find i any thing pretended against servetus , which was so highly blasphemous , as the making god to be the author or cause of sin . how well mr. calvin could tell his own tale , and how diligent he was in being the first informer of his affairs , we may guesse by his b epistles which he writ to the helvetian cityes , for the gaining of authority to his new devise . secondly , mr. b. c complains of the severity which was used to penry , which shews how much kinder he is to treason , then to that which either is , or is called heresie . and with how many sorts of heresy he hath been pleased to load me in both his books , i need not here reckon either to his , or my readers . thirdly , though he professed in his a epistle to be so sollicitous of my fame , & outward safety , as no man more ; yet he will have me to be a sorcerer , and to be ranked with the witches spoken of by the apostle tim. . . ( ch . . p. . ) again , he chargeth me at once with socimanisme and dimidiate pontificianism , p. . with my good friends the anabaptists , and quakers , p. . ( two sorts of persons to whom i am equally a stranger , and more a stranger then mr. barlee ) with b vehement pleading for the lawfulnesse of praying for the dead , and unto saints , p. . nay in the very next page to the place i am upon , he seeks my sequestration by this dilemma . § . . c either he practiseth in his publick ministry those many liturgical knacks which he doth so zealously plead for , or he doth not : if the first , he knows at what perill he doth it ; if the later , he proclaims himself a timorous unconscionable coward to all the world . the lord shew mr. t. p. a way how to leap out of this snare ; and this the lord knows is all the harme i wish him . ] observe the charity of this saint , who prayes by the directory . he wisheth me no worse then perfect beggerie on one side , or to be published on the other for an unconscionable knave . if one of these must be my lot ( as mr. b. seemes to be resolv'd ) give me the former , let him take the later . should i not speak to his dilemma , he would exclaim against my cowardise , and want of conscience , for doing as ill as a presbyterian . yet if i speak distinctly to it , he will admire my folly , and want of prudence , for not doing so ill as a presbyterian . i am not amorous of suffering ; i have had too much of it already from that implacable and bloody sect. but so much do i prefer the greatest secular inconvenience before the sin of complyance with such a gang , that i will readily cast my self on the shorter horne of his dilemma , as being most sure that it will do me least hurt . i would not be bribed with both the indies , to do any thing so ill , as might make me be mistaken for a presbyterian , or a complyer with that faction by any shew or appearance either of flatterie , or of fear . be it therefore known to this contriver of mischief , ( and to as many of his abettors as hope to have me in their lurch , ) that i do duely perform my oaths and promises ; i live in humble obedience both to the lawes of the land , and to the canons of the church ; i have no commerce with the directorie , or with any thing else that is presbyterian ; nor yet do i practice any more of my liturgical knacks ( as this zelot of the kirk profanely calls them ) then i think i am , in conscience , indispensably obliged and bound unto . i use that prudence and moderation , to which i am advised by the severest of my superiours . and they who had power to do me hurt in consideration of my practice , have been so throughly satisfied with the grounds and reasons of what i do , as to think me the worthyer of preservation . had the * fierie sort of the presbyterians ( which i have reason to distinguish from the more charitable and candid ) swallow'd down that power of doing mischief which they gaped after so long , with so much appetite and hunger , ( and when they had swallowed for a time , were happily made to cast it up , ) i had not expected so great a miracle , as that a man could have been honest , and have injoyed his own too . who can take the vast distances , or number the manifold degrees , by which the body of independents must be preferr'd ? but now 't is fit that mr. barlee should know his part in the d●lemma , who to avoid the peril on the right hand , hath made choice , on the left , to be recorded as a most timorous and unconscionable coward . when he entred into the priesthood , he took the oath of supremacy , and the other oath of alleg●ance , subscribed the nine and thirty articles ( without which , bp. † davenant admitted none into the priesthood , as i can shew ; ) nay if he were ordained in the year . ( when that bp. celebrated a generall ordination in the cathedrall church ) he was made to take that other a oath against admitting or complying with any manner of innovations in point of doctrin or discipline , according to the canon in that case provided by the then-convocation , which was legitimately called , and authoriz'd . nay this is not all ; for before mr. barlee was admitted into the office of the priesthood ( which was the very expression then used by the bp. ) he did solemnly promise in the presence of god , and the congregation , ( amongst many other things ) that the lord being his helper , he would reverently obey his ordinary , and other chief ministers , unto whom the government and charge was committed over him , following with a glad mind and will their godly admonitions , and submitting himself to their godly judgements . there he solemnly and demurely did make profession , [ that he thought in his heart , he was truly called to the ministery of the priesthood , according to the will of our lord jesus christ , and the order of this church of england . ] clearly granting , ( by that copulative , ) that the order of our church , as then it stood , by his confession , was according to the will of our lord iesus christ . in * subscribing the . articles , he acknowledged the a power of the church to decree rites and ceremonyes , and auctority in controversyes of faith. b that none are lawfully called and sent to minister in the congregation , but such as are chosen and called to it by men who have publick authority given unto them in the congregation , to call and send ministers into the lords vineyard . c that whosoever through his private judgement willingly and purposely doth openly break the traditions and ceremonyes of the church , &c. ought to be rebuked openly , ( that others may fear to do the like ) as he that offendeth against the common order of the church , and hurteth th' authority of the magistrate , and woundeth the consciences of the weak brethren , &c. that the books of d homilies , ( concerning the common prayer , &c. ) ought to be read in churches by the ministers diligently , and distinctly , that they may be understood of the people . e that the book of consecration of arch-bishops and bishops , and ordering of priests and deacons , &c. doth contain all things necessary to such consecration and ordering , neither hath it any thing , that of it self is superstitious or ungodly , &c. f that the kings m. hath the chief power in this realm of england and other his dominions , unto whom the chief government of all estates of this realm , whether they be ecclesiastical or civil , in all causes doth appertain . all which , with the rest , being subscribed by mr. b. and the priesthood received , ( as hath been shew'd ) he a sealed to all he had subscribed , promised , and professed , by the tremendous sacrament of the lord's supper . all which notwithstanding , he hath covenanted with the scots to mould us all after the kirk ; polluted his church with the directorie , and many other abominations i spare to name ; hath taken upon him to ordain priests , to which office he knows he never received a consecration , and had no other power imparted to him by bp. d. venant , then to b preach , to dispense sacraments , to bind and loose ; and that not any how , or as he listeth , but c as this realm hath received the same . he jeer'd our divines at the synod of dort , ( and bp. davenant as one of them ) with their hierarchick flaunt , the masse of ceremonyes , the ceremonious litter , the many pretty liturgicall knacks , with other the like effects of his spirit and breeding . he denyes that any civill power can have a supremacy in causes ecclesiastical ( so long as he cleaves to his kirkirsh principles , ) and now he publickly d avows that his presbytery hath an authority to excommunicate the magistrate , the supreme civill magistrate under which they live , and to which they have * sworn to live in subjection and obedience . the foul and horrid consequences of which most popish and iesuiticall tenent , i could easily tell him out of story , were this a place for such inlargements . i shall omit many things , untill i am farther provoked , and find it needfull , i will only observe this once for all , that when he labours to excuse his senior sym-presbyters and patrons whom he had tacitly accused e of temporizing , and inconstancy , and receding from their subscriptions , &c. he saith ; they only receded from the rituall f part , and in an age unceremonial . what a rare animal is this ? and with how healing a tongue can he lick himself whole , although his ulcers are never so grievous ? there is but one article , of , commanding a dutifull observance of rites and ceremonyes ; the rest are only of substantials : from which when the party * apostatizeth , then all was but rituall ( you may be sure ) and they grew out of fashion ; that is , the times did alter , and ( like their ordinary emblem , upon the pinnacle of the temple ) the men alter'd with them . there is nothing more easy , then to put soft names upon the ruggedst actions in the world . drunkennesse is good fellowship , euphoniae gratia ; fornication a trick of youth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every thing may be any thing . i make no doubt but if popery should reign amongst us in these dayes , and should be as rigidly imposed as in the dayes of queen mary , mr. rabbi buisy would be the first at his crucifix and his beades , and would say in his defense , to any man that should accuse him of serving the times , that he only † conformed to the rituall part , and in an age ceremonial . they are very unlikely to take up the crosse , who have laid it so heavily upon other men's shoulders . but now that i and mr. b. have taken our turns in his dilemma , i must consider of a way how to shorten my work ; lest if i punish the malefactor after the measure that he is guilty , i loose as much time as my greatest adversaries can wish . § . . in his c. . p. . lin . , , , &c. he denyes that he intended a publication of his papers against a manuscript called mine ; and explains what he meant by communi presbyterorum consilio in one of his letters directed to me long since . ] if i had not experience of his hardinesse , i should admire how he durst to contradict his own eyes , when he could not but know that mine are open , & that it is in my power to send his letters into the light . i have them now under mine eye , and do find my self threatned in the second , as i find him boasting in the first , vvhat publick use he would make of an answer to my pamphlet , and what account he would give to the church of god of what he had been doing against that trifle . i am also looking upon his third letter ( as he directs me ) wherein his words are precisely these [ being a presbyterian i affect much to proceed communi presbyterorum consilio : ] that is , in plain english , by the common counsell of the presbyters , not by the common consent only , as here he falsely translates his own latin. did he think that consilium had been the latin word for consent ? or did he wilfully mistake it ? or had he forgot his own words when he challeng'd me to look under his hand and seale ? other men may judge as they think convenient : but i believe his forgetfullnesse is the best expression of his remembrance . § . . in his c. . p. . lin . . he saith , i make more hast with my good works , then good speed , ( giving this reason in the margin , ) because my correct copie , sinner impleaded , and philanthropie , were all put forth in lesse then a twelve-month . ] he cannot indure to speak truth , though nothing is gotten by his falsehood . nineteen months were expired betwixt the first and the last of those three books . and what had he to do with that ? why must he publish to the world , that i am industrious in my calling , and that himself ( if he is able , ) is not willing to tell twenty , without loosing before he comes to ? but be it so that my books had come forth all in a day , can that either better them , or make them worse ? then indeed is mr. b. an excellent author , who after some years a travail ( to use his phrase ) was able to squeeze out a couple of monsters . and however he tells me that i am not quick-sighted , yet in the very same line i can see his latin , [ acutum cernere & mordere ] and , few lines before , i can see his greek , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] and whilst i see , i pity both ; advising him henceforward to content himself with dutch and hebrew . § . . whilst i am thus going forwards in shewing his falsehoods , i am arriv'd at that b page , where he is pleas'd to accuse me of the very same crime , palpable untruths which i published against him , and of them not a few , but many threes , saith our accuser . but here he stumbles at his own threshold , and no sooner tryes to get up , then he falls quite down . first he confesseth , that his three exceptions were bare hearsares , which he had sworn were no bare hearsayes p. . next he feares , that i had scarce so much as hearsayes to bear me out in what i said : though part of what i spake was from his own hand-writing ; part from his mouth , delivered to me from his own messenger on purpose sent unto my house , who did not whisper it neither , but spake it audibly to others ; and part from such persons , who for number are more , and for credit more weighty then this unhappy recriminator can pretend to be . thirdly , he tells us he will but touch upon a c few of my supposed calumnyes , without so much as mentioning a world more ; when yet he had told us in his title-page , that he had made a full abstersion of all calumnyes ; hoping the reader would forget what he had said in his title , or not read on till p. . or not observe the contradiction betwixt the one and the other , or at least conceive a world more beyond the collective all. how impossible it is , that m. b. should knowingly have omitted to accuse me of any failing , which he conceived to be such , i will briefly demonstrate by examples of his willingnesse to make me guilty . . in the conclusion of my philanth . i had written these words , — when some wagers have been laid concerning the correptorie correction — the printers officer ( by setting his letters so loosely as to fall out of the frame ) expressed it thus — when some wagers have con been laid cerning the correptorie correction . — which misplacing of the syllable [ con ] which should have been added to [ cerning ] was demonstrably no other then the misfortune of the presse ; and yet mr. b. in his † prints thought fit to trouble his readers with it . . whereas my printer , in the * same book , had made it [ in ] in stead of [ ni ] which i had therefore very carefully took care to have mended in the catalogue of errata , and that in this printed form [ p. . l. . r. ni ] mr. b. taking no notice that it was alter'd in the errata , layes it roundly to my charge in his c. . p. . which however , in it self , most unworthy to be mention'd ; yet considering the use which may be easily made of it , i think it more worthy then greater matters . for from hence i thus argue : if mr. b. was so diligent in observing those oversights , which he could not but know were none of mine , but meerly typographicall , and as venial faults in the printer as any printer can let fall , in any the most weighty or sacred volume ; how would the man have triumphed , had he found any errors of greater moment ? and how innocent doth he declare my papers to have been , wherein he is fain to quarrell such motes ? and how incredible must he be thought , whilst he pretends an omission of other faults ? nay , fourthly , he protested before god , that he knew but three things which i accused of being fictions , to which he gave the least credit , p. . yet here he talkes of many threes ; at the very expense of being perjur'd in his former affirmation , or of speaking in the later against his knowledge . fifthly , how incredible must it needs be , that he who invented so many tales , and took up so many upon report ( either in deed , or in pretense ) should omit to publish any ill thing of me , if he had really met with it in any part of my writings ? but let us come to the particulars of which his unhappinesse is composed . § . . his first complaint is , ( p. . lin . , , , &c. ) that his chief parishoners being of my congregation , i said , was the ground of all his correptorie correction . ] my own words were , that this a appeares to be the reason . and so it doth very sufficiently . for . he was civill and courteous to me , as civill , and as courteous , as most men in the country , untill the time that his parishoners betook themselves to my church , ( as much without my knowledge , as against his pleasure : ) and from that time forward my neighbours enmity to me did take its date . he got a copie of a manuscript which was conceived to be mine , ( and whisper'd such among the brethren ) against which he boasted what confutations he was preparing . i advis'd him by letter , that if it was true what i had heard , he would consider whether his copie were mine or not , and whether ( if mine ) it were a true copy or a false one . to this , ( before he would give me one pertinent word ) he return'd me an answer usher'd in with this preface — you know me to be robbed ( i call not you the thief ) of a considerable part of my very fevv auditors vvhen they be all together . in his second letter he told me , that those chief parishoners vvere the b fugitives of his flock , and that i was the receiver of another mans sheep ; that they were not so good as he vvould have them , else i needed not to turn c medler in another man's dioecese out of any over-fond love of abolished episcopacy . nay he flew so high as to wish , that matters might be judicially decided in an ecclesiasticall court. ( vvhich vvhat it imports in a presbyterian sense , so many have felt , that all have heard it . ) . this aking tooth did so torment him , that he abruptly cryed out in his first printed pamphlet ( as he vvas trying to speak of gods decrees ) that i had fulfilled my insolency against his d ministry , and his flock . and in another place , ( upon a suddain twitch of the vexed part ) he e blurted out a bold vvorld , that he took more pains vvith those fevv under him , then i with my more numerous flock . upon another sharp pang of the aking tooth , he brake out into a confidence , that his a sermons were more wholsome , though not so handsome as mine . nay so far is he from leaving this anodynous outcrie , untill his pain hath left him , that he reproacheth me ( even here too ) with my * filching of his parishoners ( lin . . ) and with schismaticall practices against his parish ( lin . . ) and this ground of his distempers he calls the ground of his godly jealousy ( lin . . ) nay ( as the acid humour doth increase , ) he layes about him like two or three b thrashers ; strikes at the high commendations which he saith i gave to his parishoners qualityes and conversations , when i said that they were persons of a most imitable converse , fearing god and hating covetousnesse , &c. then he talks of his advantage to do me a mischief ; and forgeth me to have said , c that it is in his power to do me many a shrewd turne ; talks of patriarch sibbs in anothers dioecese , and of no body-knows-who , who cheerfully complyed with his ministery ; calls me fawning tertullus ; speakes of his preaching by the hour-glasse ( in words of true latin ) and of others coaching it to church ( in one word of false french ; ) observes that [ far fetcht is good for ladyes ; ] tells them how well they might have fared by hearing him speak ; and so concludes with another old say , [ their mind to them their kingdom is . ] thus he puts things together to the very end of his page : & this must go for a proof ( if we are as willing as himself ) that his parishoners going from him was not at all the ground of his correptory correction . but because he denyes that he did preach them out of their patience , and spake against them , as well as to them , out of the very same pulpit , i will oppose to his deniall ( which is but single , and his own too ) their unanimous affirmation , that what i said they will justify on all occasions . it was from them who were affronted that i had knowledge of the affronts : and they are persons of so much honour , as well as of conscience and integrity , that one of their words will weigh more , then all the oaths and protestations which can be put by mr. b. into the contrary scale . nor is it a little to his prejudice , that he hath spent two pages in an impertinent invective against those persons , who are so generally belov'd , because so generally obliging , that they stood in some need of his evill tongue , to deliver them from the woe of being spoken well of by * all men . for now it happily falls out , ( to their unspeakable comfort and advantage ) that they are only spoken well of by all except one ; and he a correptorie corrector . § . . it is his second complaint , ( p. . lin . ult . p. . lin . . &c. ) that i did publish his confession , that it must cost him around sum of mony to get his book printed . ] was not ● . such a sum ? would not that have done well in a daughters portion ? and did he not send it me in a message by a neighbour minister , that he could get his book printed for no greater sum then ● . which if himself could not spare , he had friends who were able to do it for him ? i had been told it before by many grave persons ; but i should hardly have made it publick , had he not told me of it himself . and did i do ill to believe his own message , when delivered by a person much more credible then himself ? if the bargain was alter'd from after that time , he should have sent me word of that too , as he had done of the former . but how doth he blast his own credit , in setting this down as a palpable untruth , of which himself was the author , and i but his echo ? nay he confesseth even here , whilst he doth offer at a deniall , . that he suspected some such matter , and spake of it to his friends ; . that one acquainted with the wayes of printers did a little scare him about a sum of mony ; . that after the mony matter was talk't of , he did , out of pure respect to his budget , forbear committing his book to the presse ; ( truth will out one way or other . ) . that at last it cost him a small matter to the printer , and what he did gratify his choice friends with . but let him speak again in print ; was he not obliged , at the stationers price , to take off of his correp . corrections ? and doth he not drop a * confession that divers dozens of his book came down to him bound up ? and did he not leave some dozens to be sold for him by the ●…tioners ? come away then , reader , to his next recrimination . § . . his third complaint is , ( p. . lin . , . &c. ) that i said , he rayled at me to all sorts of people , and cursed me to some , and preached me down in his lecture sermons . ] he preach't and rayl'd , for he rayled in preaching , to all sorts of people . once at northampton in mine own hearing , under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vvhich when i charged him with , he did not deny it . another time in daventry pulpit , which ( being upon a market day ) was talked of in the market , and brought to my eares by a cloud of eare - witnesses . and whether he railed at me or no behind the curtains , his readers may judge by what he hath done upon the stage . a correptorie corrector begins to grow into a proverb , and gives a speciall denomination to one that railes . a but mr. b. will lay down his life upon it , that , for above this years , never did rash oaths or cursing come out of the doors of his lips ; nor in his greatest hast and heats did he ever protest so high , as by his faith , by his troth , or his truly . yet in the th page of this his last book , he protested before god , not only rashly , but very much worse , as hath been shew'd . is not that more then by his faith ? again he b professed in the presence of god , that he thought me well-nigh in the same condition with simon magus . is not that more then by his troth ? nay farther yet , he pulls a curse upon himself , and the greatest curse too , even c anathema maranatha , if he prove not the doctrins which he hath taught these years most agreeable to the faith of the church of england . and when we consider how impossible it will be to prove that , how much worse hath he done , then if he had spoken it by his truly ? nay in this his second book he bestows this curse upon his friends , d beshrew them , who vvere at any time so credulous , &c. but in excuse of this last he may chance to say , that he vvas somevvhat older at his p. . vvhere he cursed , then at his p. . vvhere he laid his life upon it , that he had not cursed or sworne these . years . and therefore i presse it not much upon him : i love to allovv him all the scope that i am able . § . . his fourth complaint is ( p. . lin . , . &c. ) concerning vvhat i said of the correctors of his presse , and that his apologie was to be looked on as the deepest instance of his invention : and p. . that he was at the cost to have his book in the diurnall . ] to the first i ansvver , that i vvas told it by divers persons vvhose eyes vvere still upon the place , and could tell more of those matters then mr. b. himself . vvhich i cannot prove , i 'le beg his pardon , although the matter is not of moment . for a most satisfactory answer to the second , i refer my reader to the a place , where my words may be seen in conjunction with the reasons which there i give for them . i say to the third , that what he did by a proxy , he truly did . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that i can shew my information under the hand and seale of a most worthy person . that if he did , he did well , ( for who prints books to keep them secret ? ) and therefore if he did not , i did not ill to think he did . yet because i did take it upon report , i shall as soon as he proves i did mistake it , make him amends in such a manner as he will have me . and thus having seen the very utmost of what he hath been able to charge me with , ( from the very beginning to the conclusion of my book , ) i will pursue my method of charging him. § . . in his p. . lin . , . he is not afraid to divulge his dream , that by my silver hook i hooked in very printers boyes to be my historians , and that i bribed them to let me have a hansell of his papers , &c. ] a thing not only extremely false , but so very impossible to be true , that i was never able to find out whereabout his printer lived , whether at london , oxford , or cambridge . upon my diligent inquiry , i heard that london was the place , but i heard it only , and read it in the title-page of his book . for ought i know , there is no such matter . but admit him to be in london , i cannot tell ( to this hour ) either where he lives , or what his name is . all i find in his title-page , is , mr. sawbridge his stationer , and w. h. which what it signifyes , i cannot tell . indeed mr. sawbridge was ask't the question by a friend , but he was as wary as the ancient persians , and would not let fall a syllable towards the opening of the secret . the mysteryes of bacchus and of cybele were never lock't up with greater care . the like was observed in the printing of his last ; which i was never able to get a sight of ( notwithstanding my indeavours , which might administer an occasion to mr. b's confident invention ) untill after there were copyes in the publick shops at northampton . so very unhappy is mr. b. in printing all that lyes uppermost . § . . in his p. . lin . , . he saith , i omitted to touch upon the th part of all that was substantiall in him , and argumentative . ] if he had said , [ of all that was scurrilous and invective , ] he had hit the truth a little nearer . i was chid by wise persons for considering him at all , and again i was chid for taking him so much into consideration . but for this i have been thanked by the very same persons , that i shew'd him the shadows of all his substance . what subject is there in all his satyr touching the questions in debate , and relating to my notes , upon which i have not fully spoken in my defense of gods philanthropie ? my alphabeticall index is a thousand witnesses , to such as list to look no farther . but i have many more witnesses then mr. b. can pretend to , because the whole impression was dispersed long ago . how i spake to all things which were substantiall and pertinent , and why i spake to no more , i cannot demonstrate by an induction , unlesse i transcribe the many sections , both of his book , and mine . but i can do it a shorter way , even by sending my equall reader to the conclusion of my philanthropie , and by desiring him , with that to compare the index . § . . in his , , . pages , he proclaimes his ignorance in greek and latin , by his pitifull endeavours to make them venial . i did occasionally name a few of his infirmityes , and in mercy to him i nam'd no more . i did seriously intend not to rub up that sore , and meant that time should either heale it , or skin it over . but since the delinquent is so ingratefull , as not to accept of my pity , and even flings dirt at me for concealing so much of his uncleannesse , i will compell him to be sorry , though i cannot be sure he will repent . first , for his generall excuses , that the printer did him much wrong , and that i would not admit of a corrected copy which he sent me , i have this to answer for his discomfort . . that the grossest of his commissions ( such as multa rara , ad phalerandum populum , derelictoscujus , and the like ) are not pretended by himself to have been errors typographicall . for of the three i now nam'd he seeks to justify two , and very wisely conceales the third : ad phalerandum populum he dares not mention . . though i would not accept of a book from his hands , ( having bought one before out of the shop , and suspecting many dishonestyes to lye in ambush by such a project ; ) yet i detein'd it so long , as to examine his monstrosityes of greek and latin , ( which by the index i had made was very easy to be done . ) and except daemon meridianum ( which he had mended with his pen ) i found the book to be as faulty ( in point of latin and greek ) as that which i had from the common stall . nay i have now in my custody one of those very copyes , which mr. b. corrected after it came to northampton ; and even there i have discover'd above twenty grosse errors ( as a neighbour minister can bear witnesse ) neither amended with the pen , nor yet in the catalogue of errata . but let us come to the particulars in which i * instanc't . the first , and chiefest , was his deplorable use of phalerandum , which in stead of confessing , or excusing , he very carefully passeth over , and breaks out into railing , as the naturall language of his misfortunes . and having shew'd by convina , ( as heretofore by monsieurs ) that he would fain be mistaken to have at least a little skill in italian and french , even whilst he demonstrates his perfect ignorance in both , he tryes to hide his reall frailty , by starting a frailty where there is none . for the fault that i found was multa rara , which was as bad as to have said , multa pauca : and to that i pointed with an asterisk both in the margin , and in the text. but our gamester provides a back-door for his escape , and makes as if i had blam'd him for the particle [ ni ] whereas he knows i never did , and was so far from laying it in his dish , that i laid it wholly in the printers , as mr. b. might have read in the catalogue of errata . in so much as that refuge hath quite undone him . nor fares he the better for his many rare gemms , because his words were multa lectu dignissima & admodum rara ; which if he thinks not worse then many grammaticall incongruities , i know what the reader will be apt to say of his learning . is not this bad enough ? not , it seems , for mr. barlee : for that which follows is much worse . † defectio arguit fuisse derelictos , cujus ( supple derelictionis , saith mr. barlee ) non potest alia adduci causa , quam reprobatio . calvin's word was derelictos , not derelictio : or if it had been so , as mr. b's ignorance would have had it , yet could it not have been mr. calvin's meaning . for . it appears by the context , that he was speaking of the defection of the reprobate angels , and inquiring after its cause : and . it could not otherwise be sense , then by making cujus to refer unto the word defectio . could mr. calvin be so silly , as to say that gods reprobation was the only cause of his dereliction ? not his positive reprobation , for then it would be before the negative , ( in contradiction to his tenent ; ) not the negative reprobation , for that is nothing but dereliction , which cannot possibly be the cause of it self . no , 't was only mr. b. who could arrive to that pitch of dementation . what satisfaction will he now make me for giving me the lye with a notorious epithet , and for his wonderfull impertinence of st. paul's ignorance in grammar ? he tells us it is venial to break priscian's head. but these are such faults as would break his heart too . the time would fail me if i should mention the great variety of the like , which are very conspicuous in his correp . correction . but i will shew my catalogue to any man that shall desire it for satisfaction ; and from the presse , if required by m. b. nor is he happyer in his second book then he was in his first . for not to speak of such trifles as coriphaeus , and acutum cernere , ( not mended in the errata ) i will only mention two or three rarityes . what i had written a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he thought he must repeat * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . no doubt because he found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his lexicon , and could not find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherein how many absurdityes might be observed ( to the filling up of both pages ) i leave to the guesse of a sufficient reader . again ( in his ch . . p. , . ) he snibs me for an oversight in translating this latin , desinebat esse vir , sed non malus grammaticus : either not knowing , or not considering , that the words are amphibological ( like ibis redibis nunquam romane peribis ; ) and when the sentence vvas capable of both constructions , i had reason to take that vvhich vvas most for my purpose , and for the credit of origen , to vvhom the amphibolie vvas applyed . novv vvhether the logick , or the grammar of mr. b. is to be shent , i leave himself to be the judge . but above all , i admire him for his vvaving of my b dilemma , vvhereby he vvas forced to confesse , that he vvas either a wilfull impostor , or else understood not the latin tongue , vvhen he translated felix turpio , not only besides , but against the meaning of the vvords . whosoever shall read chap. . p. , and . of divine philan. def. and compare it vvith mr. b's affected dumbnesse ( c. . p. . ) and vvith vvhat he saith of opinion astree ( c. . p. . ) and hovv he mends it in his errata , by making it worse , he will sure be tempted to laugh as loudly , as a philemon once did upon another occasion . § . . whilst i am in this place of my vindication , i am a little interrupted by a kind neighbour of the ministry , who was very much suspected to be the man , whom mr. barlee pretended to be the sole author of his reports : i mean those two , of which i have spoken so lately , and so much at large , chap. . § . , , , . nay he himself was very confident , that mr. b. would lay those ugly children at his innocent door , if he were not prevented by timely caution . he hath therefore very worthily , like an affectionate neighbour ( lesse then which i never found him ) not only cleared himself from mr. barlee , but cleared me from himself too ; that i may be justified by them both , upon whomsoever the blame and the guilt may lye . so far was i from having said to this reverend minister , that i was without sin , above sin , and by mine own power could abstain from all sin , and again so far from denying the lawfulnesse of the second marriage of ministers ; that he hath three times attested i said the contrary : first , to a clergy-man of this county ; the next day after , to a gentleman of greater quality ; and two dayes after that , to me in person . nor this by an orall or fugitive profession , but he voluntarily offer'd to at test it under his hand , and accordingly hath done it at the very same time decemb. . . nor hath he done it in one , but in three distinct written forms , to which he hath added a threefold subscription of his name ; that mr. barlee may be known not only the raiser of those two slanders , but withall to have invented his way of management , and defense . which to describe unto the life , in its complication of falsityes , with which mr. b. doth lye intangled , will be the subject of a treatise to be published by it self , if mr. b. shall make it needful , by any obstinate perseverance in so manifold a sin . but i suppose he will think it his easiest way , to make a confession of his faults , and to accept of my pardon , which i am b bound to afford him upon the account of christianity , though he shall yet sin against me no lesse then seventy times seven . in the mean time it concerns me , as the injur'd party , to make good use of my advantage . and since i find my self unabled , by no lesse then an induction of all particulars , to make a most cogent demonstration of my having been calumniated in severall kinds , and that without the least shadow or shew of reason ; i shall take a shorter course then i have hitherto done , for the clearing my self of all other calumnyes , as soon as ever i shall have spoken to this following insinuation . § . . he saith by head and shoulders ( c. . p. . lin . , , &c. ) that it will much concern me to inquire who that minister was , who vehemently pleaded , four or five years ago , for the lawfulnesse of praying for the dead , and unto saints , at a gentlemans table , who contended against it , and complained heavily to mr. barlee of it . ] ( . ) if another minister did this , how can ibe much concern'd to inquire who he was ? or why did he not say , he meant another , and not my self ? for as the words are here placed , he plainly seems to mean me by them ? which why should his readers be left to think , in case he did really intend some other ? ( . ) again , if i am the man he means , ( which is the opinion of all i meet with ) why durst he not say it in downright terms , as he was wont to say things of worse importance ? his very mode of delivery bewrayes his guilt . and well it might . for ( . ) how could i eat at any gentlemans table , who could possibly complain to mr. barlee ? or ( . ) how can he be a gentleman , who did not only complain of what was spoken at his table , but of what he feigned to have been spoken ? off goes his gentility , if that is part of his * entertainments . none but a astyages , and atreus , have ever made a more cruell and inhospitable feast . none but harpagus and thyestes have found a sorryer treatment at another mans table . for ( . ) so far have i been from pleading vehemently in behalf of those errors of the roman church , that i have vehemently pleaded against them both , when it hath not been for my interest , but much to the hazarding of my safety . nor am i able to believe , that this is any other story , then what was newly coined in the old mint , and only antedated from or years ago , that the gentleman ( when accused ) may fitly say he hath forgot it . but i omit to say more , ( how much soever i am provoked ) untill i am refused some satisfaction . it was no longer ago then in his p. . lin . , , . when mr. b. wished [ with an o ] that i would purge my self from dimidiate pontificianisme . and p. , , . he reckons me to be one of those cassandrian-papists , against whom mr. baxter doth warne the nation . and because he is assured that he hath no ground for it , he is fain to glance at me in a most oblique and squinting story , which is as far from truth , as malice is from charity , and truth from falsehood . it is as if a man should say , that it nearly concerns mr. b. to inquite , who that minister was , who upon the perusall of the divine philanthropie defended , did so exceedingly swell with anxiety and anger , that the cooper presently was sent for , to hoop his belly and his ribs , for fear of bursting : but i declare against this , as a most unchristian and unmanlike course : and only propose it as a glasse wherein mr. b. may behold the ugly face of his inventions . and because by these courses , and many more of this nature , he strikes directly at my living , and at many others through my sides , i think he cannot but owe me some very publick satisfaction : and by these presents i do require it . § . . now i come to my shorter course , which i promis'd at the end of the th section : and which if mr. barlee shall not take in good part , i will speak at large to those things , in another tract , which now i shall only think fit to mention . . what he saith of an imaginary a parallel betwixt my opinions and the pelagians ( which he pretendeth to have made in his correp . corr. ) . what he saith of b d. reynolds in his epistle to himself , shewing my arguments to have issued from the pelagian school . . what he saith of my c abusing d. reyn. and mr. whitfeld , &c. . of my d repeating the barbers bason a second time . . of its being no e fiction , into the partnership of which he took in his reverend divine . . of what passed at f daintry touching socrates and iob , ( who were both spoken of , but not as mr. b. doth make relation . ) . of my g ending my notes with a harsh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . of my h accusing him for being like pausanias , ( which indeed i mention'd of an indefinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he alone applyes to himself . ) . of i frequent repetitions , ( which is more his own fault then any mans whatsoever in all my reading . ) . of my k ranking the best of men with the worst of quakers , ( whereas i only said , what things i was unlike , and how far from being a quaker . ) . of my being not able not to know , that a bishops were no other then primi presbyterorum . . of my b justifying one of the worst of his expressions . . of his c not making promise to crave pardon for his faults . . d of my spending above sheets in pure invective . . of his not e saying that he had need to cast about for topical arguments . . f of his arguments to prove that matter of fact , pretended not to be spoken to . . g of my confessing a copy to be mine ( which i never saw , nor knew any thing of but from him. ) . h of confessing by faultring denyals . . i of leaving out a passage against speciall discriminating grace . . k of his never having heard that his three friends had their finger in the pye of sequestring others , though some of them lived upon sequestrations . . l of its being plain by the text and context , that he spake not of me , but of himself . . m of my granting those westmonasterial authors to make for him ( when yet he declares for the upper way , &c. ) . n of his alluding to my words when he calumniates them . . o of his opposing my idol fancy of grace , when he gibed at gods grace by me alledged . . p of his not charging me with atheisme , &c. . q of my not threatning him with a thing pass'● , but he me . . r of his not allotting me a portion in the bottomlesse lake , &c. ( which i have largely proved ch. . § . . ) . s of aerius his not being condemned generally for heresy . . t of his party 's maintaining communion with us in doctrin and worship . . u of bp. davenant's exacting nothing , but the oath of supremacy , and subscription to the articles . . w of episcopius his being an antitrinitarian , &c. . x of my knowing that episcopius was fully confuted by vedelius , ( when i know the contrary . ) . y of the bishops severity to non-conformists , &c. . z of king james his promise , that he would labour to conform the church-government of england to that of scotland , rather then vice versa . . a of speciall grace being inconsistent with universall . . b of my charging testard , amyrald , bp. of armagh , &c. with arminianisme ( who never own'd it in my self . ) . c of bp. davenants pacificatorie to duraeus not being one of the last things he writ ( by which we must mean , his publick works , not private letters , &c. ) what mr. barlee saith , or insinuateth , ( by such inevitable consequences , as do make it equall to what he saith in dogmatical positions ) is neither more nor lesse true , in the places directed to in the margin of this last section , then if a man should say that mr. barlee was passionatly in love with the queen of france , and pretends a just title to the crown of spain . and thus ( good reader ) i have preserved thee at once from so much labour , and losse of time , as long sections must needs have cost thee . i wish i had thought of this method sooner ; since his prevarications with the truth are ( most of them ) so palpable , that to a name them only , is to discover them ; and to discover them only , is to confute them . chap. iii. mr. b's abuses of other men , ( as well as of me , and of himself , ) especially of his own party ; and his incomparable mistakes in those of the prelacy , the late primate , bp. davenant , &c. § . . mr. b. taking it for granted , upon the representation of his fancy , that he had done me some speciall savour , concludes from no-premisses , that i discover my self to be a monster of ingratitude for having written a tedious letter to him , and made that use of his answer which he expresseth ch . . p. . lin . , . &c. ] where the ingratitude doth lye , i shall leave it to be consider'd by this impartiall account of that whole matter . when i had published a true copy of my notes to prevent the publishing of a false one , i was told , ( which since i find was true ) that mr. barlee had a designe to print as much of that false one as he thought might be usefull to do his work . against this i thought fit to preadmonish him in a letter . advising him first , to live in silence , and not to trouble the presse with breach of charity or peace . or if that might not be , that he would then keep close to the proper subject of debate ; and neither call me by ill names , nor affirm any thing to be mine , which i had already so very heartily and so knowingly disown'd . for having voted me already to be a papist , and a pelagian , ( and a socinian into the bargain ) should he proceed to aspersions from i knew not what manuscripts copied out with his ink , why might he not accuse me of having said masse , or of any thing else which might be matter of sequestration ? with how much reason i did this , both his books have made appear . for what i suspected only as possible , he hath abundantly perform'd , notwithstanding all those premonitions , with which my self and others did very affectionately oblige him . but the word sequestration did so sting him ( as he pretended ) that he wonder'd ( in his next letter ) at my monstrous uncharitablenesse , for representing him to my misgiving fancy , as if he had nothing of an ecclesiastick , of a christian , of a gentleman , of a scholar , of a neighbour left in him . so great a sin did he reckon a sequestration . he farther added , that even then when his principles did seem most to lead him to the liking of the sequestration of unworthy ecclesiasticks , yet even then he was so much for ecclesiastica ecclesiastice , and justa juste , as that , he blessed god for it , he never had , nor ever would have , nor ever in that way hoped to have , any hand or finger in that pye . now comes the jest . for having noted sequestrations with such a black coal , and startled at the mention of such a bugg , as if he thought it a scarlet sin ; and being afterwards put in mind , who they were that grew lusty upon that very dish which he thought poyson , ( and blessed god that his finger was never in it ; ) he tells the world even in print , that some of his friends ( his dearest friends and patrons too ) have even lived upon sequestrations , but he did not think of them when he wrote what he did . who saith he did ? or who can think it ? had he remember'd at that instant what now he tells us , he would not certainly have us'd them as accidentally he did . he would rather have lessen'd and excused that fact , then have loaded it ( as he did ) with so many heavy aggravations . what he saith , he never heard of his three speciall friends , and the distinction which he makes betwixt having a finger in the pye of sequestring , and living upon * sequestrations , &c. doth but amount to such a salvo , as stands in most need of being cover'd ; and kept close : for the more aire gets in , the more the u'cer will be indanger'd , as i could shew more wayes then one . mr. b. should have known , ( i mean , he ought to have consider'd ) that this is one of those things which , the more he stirrs , will smell the more unbeseemingly . but let it lye quietly for me , as before it did , untill mr. b. shall rake it up , as now he hath done . so much for monster of ingratitude , which himself was much rather to be charged with , for calling him [ a monstrous leviathan hobbs , ] who hath assisted his party ( at least to the utmost of his ability ) in asserting their doctrins of gods decrees . and though mr. b. doth but write like one of the lowest of his disciples , yet he tells us , he will as soon own the b devil for his master , as mr. hobbs . § . . in his c. . p. . lin . , , &c. he saith , it had been well for king james , and all his posterity , if he had continued to follow the counsell of robert rollock ; who did advise him , as he would not fal into inextricable streights first or last , to continue a fast friend unto the godly . ] so he calls the presbyterians of the kirk ; vvith whom if king james had complyed , as he did not , they had not done as they did , but had preserved him from falling into inextricable streights . and then ( saith mr. b. ) it had been better for his posterity . so dangerous and fatall a thing it is , for any magistrate whatsoever , in any kingdom or commonwealth , not to comply with the presbytery , when they have power to do mischief . he hath spoken very much to the credit of his party ; and given notice to all in power , that the way to be secure from the attempts of that sect , is either to set them up , or to keep them under . but which of the two is most eligible , i hope the world will make no more trialls . well , we have heard mr. b. of king iames and the godly : now it comes to my turne to produce king iames concerning both . in the conference at hampton-court , upon occasion of dr. reynolds obtruding twice the kings supremacy , his majesty took him up in these following words . c dr. reynolds , i will tell you a tale. after that the religion restored by king edw : the sixth was soon overthrown , &c. we in scotland felt the effect of it . whereupon mr. knox writes to the queen regent , that she was supreme head of the church ; and charged her , as she would answer it before gods tribunall , to take care of christ his evangill , and of suppressing the popish prelates , who withstood the same . but how long , trow you , did this continue ? even so long , till by her authority , the popish bishops were repressed , himself and his adherents were brought in and well settled , and by these means made strong enough to undertake the matters of reformation themselves . then loe , they began to make small account of her supremacy , nor would longer rest on her authority ; but took the cause into their own hand , and according to that more light wherewith they were illuminated , made a further reformation of religion . how they used that poor lady my mother , is not unknown , and with grief i may remember it . who , because she had not been otherwise instructed , did desire only a private chappel , wherein to serve god after her manner , with some few selected persons : but her supremacy was not sufficient to obtain it at their hands . and how they dealt with me in my minority , you all know . it was not done secretly , and though i vvould , i cannot conceal it . i vvill apply it thus . and then putting his hand to his hat , his majesty said ; my lords the bishops , i may thank you that these men do thus plead for my supremacy . they think they cannot make their party good against you , but by appealing unto it : as if you , or some that adhere unto you , vvere not vvell-affected tovvards it . but if once you vvere out , and they in place , i knovv vvhat vvould become of my supremacy . no bishop , no king , as before i said . neither do i speak at random , vvithout ground : for i have observed since my coming into england , that some preachers before me , can be content to pray for james king of england , scotland , france , and ireland , defender of the faith ; but as for supreme governor , in all causes , and over all persons ( as vvell ecclesiasticall as civill ) they passe that over vvith silence ; and vvhat cut they have been of , i have aftervvards learn'd . thus far king james . with vvhose vvords if vve compare vvhat hath been vvritten by * salmasius , vvho vvas in every part of his life , except the last , the greatest enemy to bishops , and the greatest patron to the presbytery , and yet hath fasten'd the blackest character upon the english presbyterians that hath ever been given to any sect , i suppose some readers vvill take the vvords of mr. barlee , and use them thus . it had been vvell for king james , and all his posterity , if he had follovved the counsell ( not of robert rollock , but ) of one vvho vvas infinitely vviser , i mean , his orthodox and learned self ; who advised his son a henry , whilst yet in scotland , not to suffer such ministers to be in his kingdom , if he liked to sit at rest . § . . but mr. b●addes further ( ibid. lin . ult . ) that mr. cartwright , and mr. travers , and others , were imprison'd for ceremonial inconformity towards the later end of q. elizabeth her reign . ( and he tells us a little before , that ) king iames interceded for their releasement . he would have it thought , i suppose , that q. elizabeth was cruell to those good men , when they were guilty of nothing but peccadillos . but was mr. hacket hanged for non-conformity to things indifferent ? or was it nothing but ceremonial , which copinger , lancaster , and artington , and others , designed against the lives of the whole privy councell , and against the person of the queen ? or were not cartwright , and travers , and wentworth , and charke , and egerton , and others of the presbyterian ministry , b made privy to the plot , to which they were accessary by their concealement ? perhaps mr. b. is not acquainted with those affairs . and therefore to requite him for his care to have me very well inform'd , about the faction which played rex in king iames his court , ( p. . lin . , . &c. ) for which he adviseth me to a book writ in elegant verse by thomas hepey , if i am able to procure it for love , or money ; i will direct him for information to a most admirable volume , printed in the year . and intitled thus — [ dangerous positions and proceedings published and practised within this iland of britain , under pretense of reformation , and for the presbyterial discipline . ] if king james did intercede for those mens release , perhaps being then but king of scotland , he did not know the whole cause of their imprisonment here in england : or he was not out of his wardship to those fiery spirits ( as he call'd them ) and so might intercede in complaisance to his guardians , ( however unfit for that office to a king of his age : ) or he was not yet perfect in his mystery of king-craft : or let the cause of his intercession be what it will , he did many things of which he afterwards repented that they were done . § . . what mr. b. is pleas'd to add , ( p. . lin . , . ) of k. james his writing into scotland , that he would labour to reduce the church-government of england to that of scotland , rather then conform that to england's , is for many reasons very incredible . first , because mr. barlee tells it ; and citeth no other author then the unwritten words of a scotish minister . ( at every dead lift he tells us something that he was told , be it of me , or any man else . ) secondly , k. james was so far from such a preference , that his a version to presbyterianisme was as great as to pigg , or to tobacco . witnesse his words at a hampton-court , where speaking of dr. reynolds and other chieftaines of the party , if this , ( quoth he ) be all that they have to say , i will make them conform themselves , or i will harry them out of this land , or else do worse . witnesse his letter from b white-hall a. d. . to the presbyterians of the kirk , wherein he upbraided to them their ignorance and profanenesse , and resembling them to the heathenish constable of castile , told them , [ they would indure both lions , dragons , and devils to be figur'd in their churches , but would not allow the like place to the patriarchs and apostles . ] c witnesse his chiding speech in the diet held at st. andres , when he pressed upon them to keep a yearly commemoration of our saviours greatest blessings bestow'd upon mankind , as his nativity , passion , resurrection , ascension , and descent of the holy ghost ; the private use of both sacraments in urgent cases ; the reverent administration of his holy supper ; the catechizing and confirming of children by bishops ; much too long to be here inserted . witnesse his very angry d letter directed to the arch-bishops of st. andrews and glascow , representing the wrongs he had received from that sort of men , and saying , [ he was of that age , that he would not be content to be fed with broath , as one of their coat was wont to speak . ] witnesse his other angry letter directed singly to the e arch-bishop of st. andrews , wherein he complained of their ridiculous and scornfull dealings with their soveraign , & their greater irreverence towards god himself , saying [ the ministers ease and commodious sitting on his taile ( they are the kings own words ) hath been more look't to then that kneeling , which for reverence he had required to be enjoyned to the receivers of so divine a sacrament . neither can we conceive ( as he there goes on ) what should be meant by that table ( which they required even in their private administrations to people upon their death-beds ) unlesse they meant to make a round table ( as did the jewes ) to sit and receive it . in conclusion , seeing we and this church here must be held idolatrous in this point of kneeling , or they reputed rebellious knaves in refusing the same ( they are the kings own words ) it is our pleasure , &c. ] witnesse his third severe a letter , sent with this unto the councell , for inhibiting the payment of stipends to any of the rebellious ministers , ( they are the king own words ) in burg , or landwart . witnesse his first letter of indignation , to the generall assembly indited at perth , wherein he charged all the rebellious dispositions of the people ( who of their own dispositions were most loyall ) upon them , and their doctrins : minding them of his patience under their manifold provocations , their slandering the truth of god ( they are the kings own words ) by walking disorderly under the cloak of seeming holynesse , shaking hands , as it were , in this their disobedience to magistracy , with the upholders of popery ( still the kings own words . ) witnesse his fourth sharp letter directed to the bishops at the * last parliament which was held by that king in scotland , telling them [ they had to deal with two sorts of enemyes , papists , and puritans ; that they should go forward in action against the one and the other . that papistry was a disease of the mind , and puritanisme of the brain , ( they are the kings own words ) and that the antidote of both must be a grave , settled , and well-order'd church in the obedience of god and their king. whereof he will'd them to be carefull , and to use all means for the reducing those that either of simplicity or willfulnesse did erre . witnesse his speeches at hampton-court , when he trounced mr. b knewstubs for taking exception to the crosse in baptisme : c when he said of him and his brethren , [ i have lived among this sort of men ever since i was ten years old : but i may say of my self as christ did of himself , that though i lived among them , i was never of them since i was able to * judge ; neither did any thing make me more to condemn and detest their courses , then that they did so peremptorily disallow of all things , which at all had been used in popery . witnesse his words upon the third day of that conference , when he pleaded for subscription to the three famous articles , which the church-men of england were to approve by subscribing ; namely , the kings supremacy , the articles of religion , and the book of common prayer . the necessity of which he did presse so home , and evinced by three such excellent reasons , as he thought it fit to conclude in these words , a [ that if any , after things were well ordered , would not be quiet , and shew his obedience , the church were better without him , he were worthy to be hanged . praestat ut pereat unus , quam unitas . † yet how favourably he used them , notwithstanding his threats , and how much mercy the bishops shew'd them , in spight of all their guilts and provocations , many thousands can witnesse , and have found too soon by sad experience . so little reason had mr. b. to accuse them of cruelty ( as just now he did p. . lin . , . &c. ) whose only fault hath been thought ( by the prudentest persons ) to have been this , that they quenched not the fire whilst it was yet in the bramble , whereby it was suffer'd to grow boistrous , even able to devour the lofty cedars ; and had not an army of buckets opportunely encountred the threatning flame , had burn't up every green b thing upon the face of the earth . of this i am sure , that the severest of the bishops did exact no more of non-conformists , then mr. calvin c advised the duke of somerset , ( the then - protector to king edward the sixth ) to exact very severely of all that were candidates for the ministery , before their admission to ecclesiasticall functions . from which he would have them to be rejected , if they would not stipulate for their conformity ; which the bishops by oath should be obliged to see perform'd . and 't is known that d beza was so rigid an exactor of universall conformity to the devise of the presbytery , that he would have it as unallowable to swerve from that , as from the very maximes of religion it self . what matchlesse crueltyes have been committed , as well by the scotish , as by the english consistorians , i will not relate , untill i think it more needfull . i will but hint to mr. b. what was once presaged in the painted chamber ( sept. . . ) hovv sad a tyranny over mens consciences vvould have been exercised in britain , as vvell by the english as the scotish presbytery , if it had made such steps , or been as sharp and rigid , as it threatned vvhen it vvas first set up . and so i passe to his other plea for that party . § . . mr. b. confesseth ( c. . p. . lin . , . &c. ) that if with the traitorous seditious jesuites , they should hold , that in ordine ad spiritualia , it vvere lavvfull by ecclesiasticall censures , to depose or kill vvicked kings , ( a thing vvhich all presbyterians vvith the late assembly at westminster plead against , ) dangerous matters vvith a vvitnesse i might be able to prove against them . ] here he happily confesseth the haynous nature of the fact , for vvhich he brands the iesuites ( very vvorthily ) vvith tvvo shrewd epithets . and therefore as many presbyterians as shall be found to have been guilty of the very same crime , mr. b. also confesseth to have been both traitorous and seditious presbyterians . and since he hath given me my theme , i vvill speak upon it as i am able , at least as i am bound upon this occasion . first , i knovv it vvill be granted by men of all judgements , that renovvned mr. knox vvas presbyterian vvith a witnesse ; as great a ring-leader in scotland , as luther in saxonie , or calvin at geneva , or zvvinglius in helvetia . nor vvas buchanan inferiour in point of parts or reputation . but buchanan and knox have taught the people these doctrins : that if princes are tyrants , their subjects are a freed from their oaths of obedience ; ( and vvhether or no they are tyrants , vvho but they must be the judges ? ) b it vvere good if revvards vvere appointed by the people for such as should kill tyrants , as commonly there is for those vvho have killed wolves or bears , or have caught their vvhelps . nay nearer yet to mr. barlee's purpose , they say , that ministers may c excommunicate kings : and that he vvho by excommunication is cast into hell , d is not vvorthy to injoy any life upon earth . nay knox sets it home , e [ the people are bound , as much as lyes in their povver , to revenge the injury that is done by the civill magistrate to god. ] would you know the force of the obligation ? he teacheth that in these words . a it is blasphemy to say , ( what yet was said by st. paul , and the primitive fathers of the church ) that we must obey kings , be they good or bad . if it is objected , that god placeth tyrants sometimes for the punishment of the people ; the answer is , so doth he b private men sometimes to kill them . obj. shew an example in the scriptures that subjects may use their governours so . answ . it doth not c follow that 't is unlawfull , because it cannot be shew'd in scriptures . yet that they urge for the unlawfulnesse of many ceremonyes in the church . if it is farther objected , that st. paul commandeth us to pray for the civill magistrate ; it is presently d answer'd , we may punish thieves , and yet we ought to pray for them . obj. st. paul commandeth us to be subject and obedient to them . e answ . st. paul writ this in the infancy of the church . there were but few christians then , and not many of them rich , or of ability , so as they were not ripe for such a purpose . before i shew the great harmony betwixt their principles and their practice , i will first observe , that what is thus taught by these persons , was embraced also by the party . ( i mean the violent , and rigid , prevailing sort . ) not only mr. knox , but multitudes of ministers adhering to him ( in the times of queen mary , and q. elizabeth ) were bold to innovate in religion by a very violent & forcible course . they took an oath of f confederacy of their own private heads ; prescribed g orders for reformation , to be observed throughout the realme ; h commanded the religieux to leave their houses by a day , upon pain of ejection by open force ; protested even to the i parlament , ( shortly after assembled by the summons of the q. regent ) that unlesse they had their desires , they would go on in their course : and if violence happen'd , they should thank themselves . what they promis'd ( or rather threaten'd ) they soon perform'd . being summoned to appear at striveling , they humbly k refused to obey . in stead of that , l they fell to the razing of religious houses ; sent m menaces to the queen , that unlesse they might have their own wills , and in their own way too , they would not be subject to any mortall upon earth . they n summon'd the nobility , upon pain of excommunication , to joyn with them ; preaching to them this lesson , a that it was their duty to bridle the fury and rage of wicked men , whether princes , or emperours . b they sent the like threats unto the bishops , and other clergy , who were not just of their cut ; c entred by oath into a league , that if one of their number should suffer justice , all together should revenge it ; d kept the field months ; e plunder'd the coyning-irons ( however alledged by the queen to be a speciall po●tion of the patrimony of the crown ) f indeavoured also to make it good ; enter'd again into a g league to be disobedient . h the queen sought peace , and having wonderfully suffer'd , intreated too . but they would have i none , gave her insolent language , many times the k flat lye . at last they called the queens party a l faction , and threaten'd to punish them as m traitors when god should put the sword into their hands . they consulted with the n ministers , ( with knox and wilcock more especially ) for the deposing of the queen : and having pronounced it to be lawfull , they o actually did it in a most formall way . all which i have inserted so much the rather , both because mr. knox is his own historian ( who cannot be thought to have done himself , and his party , wrong , ) and because his historie is not every where at hand ; much lesse the works of arch-bishop bancroft , who is able to furnish the best account of those men , from the very best records that can be wished . as geneva vvas the place vvhere mr. knox had been p trained up , and throughly instructed for such a work ; so he professed in a letter , ( vvritten by him from diepe a. d. . ) that his opinion and motion of that matter vvas not barely grounded on his ovvn conceipt , but upon the grave counsels and judgements of the most godly , and the most learned , vvho lived in europe . novv that the bishop of geneva vvas vvithall the free * prince , having the right of the sword , and the other parts of civill iurisdiction , mr. calvin himself did very liberally acknowledge , vvhen he abode at * strasburgh , vvhere his acquaintance vvith melanchthon had infus'd into him some moderation . witnesse his plentifull q epistle to cardinal sadolet , and his agreement in the conferences at worms and ratisbone , that in the reforming of the church , the ordination of priests and deacons should be left unto the bishops . yet what was done to that prince , and how the syndicks after him ( although the then chief magistrates ) were provoked by mr. calvin to banish him out of the city , and how again ( after that ) he made a very strange use of his restauration , in so much that they complained of a new kind of a popedome in a protestant commonwealth , the intelligent reader may easily call to his remembrance . i will not speak of those pranks which they played here in england during the reign of q. elizabeth , ( that would make a whole volume . ) but having mention'd the maximes of mr. knox , i will briefly give an instance how well he walked by their directions . for when he had given us a narrative of that studied murder , which was committed by his brethren upon the arch-bishop of st. andrews , he b commended it in his margin , not only as an innocent , but ( to use his own word ) a godly fact. in a word ; . that the scotish presbyterian discipline doth utterly overthrow the rights of magistrates , to convocate synods , to confirm their acts , to order ecclesiasticall affairs , and to reform the church in their dominions ; . that it robs the magistrate of the last appeal of his subjects ; . that it exempts the ministers from due punishment ; . that it subjects the supreme magistrate to their extremest censures , and the saddest effects of them ; . that it robs the magistrate of his dispensative power ; . that it takes from the magistrate his civill power about religion ; . that it challengeth this exorbitant power to it self by no lesse then the pretense of divine right ; . that it makes a monster of any common-wealth wherein it is suffer'd to prevail ; . that it is most prejudiciall to parlaments , and indeed destructive to them ; . that it is cruell and oppressive to particular persons , whose tender consciences will not suffer them to comply ; . that it is hurtfull to all orders and ranks of men ; the reader may easily collect out of their own relations of it in their books of discipline . or if the reader shall think those books too big , and not very easily to be met with , he may help himself a nearer way , by consulting that little extract ( cheaply bought and soon read ) intitled , a fair warning to take heed of the scotish discipline , &c. novv , . vvhether the english presbyterians did not jointly , and solemnly , swear and covenant , a with hands lifted upto the most high god , that with their utmost endeavours , they would b conform this church to the kirk of scotland , in point of doctrin , worship , discipline , and government ; . whether they did not c publickly declare ( a. d. . ) that they did then still stand as firmly engaged to the reall performance of that oath and covenant with their utmost endeavours , as at the first taking of it , and that it was not in the power of any person or persons on earth to dispense with it , or absolve from it ; . whether they did not d then , and there , affirm the discipline of the kirk to have been found experimentally successfull in preserving the church of scotland from errors , schismes , and heresies , from their first reformation hitherto ; . whether they did not e confesse to all the world , that in stead of true piety and power of godlinesse , they had opened the very flood-gates to all impiety and prophanenesse ; and that from after the time of their having f removed the prelatical yoak from their shoulders by their covenanted endeavours , there was a g ruefull , deplorable and deformed face of the affairs of religion ; — h swarming with noysome errors , heresyes , and blasphemyes , in stead of faith and truth ; torn in pieces with destructive schismes , separations , divisions , and subdivisions , in stead of unity and uniformity ; i that in stead of a reformation , they might say with sighs what their enemyes said in scorn , that they had a deformation in religion ; and in stead of extirpation of heresy , schisme , profanenesse , &c. they had an impudent and generall inundation of all those evils ; . whether they did not k declare , that they had sworn to god , to disavow that toleration ( which was then made , and since hath been l re-made , for giving liberty of conscience to such as could not comply with them ; ) . whether they did not , according to the m law of this land , before they were admitted to any benefice , attest their hearty * consent ( in the open face of the congregation in time of divine service ) to that very doctrin , discipline , worship , and government , which they swore , in their covenant , they would reform , and alter , as unlawfull , and ( in diverse points ) abolish also ; . whether the house of commons ( in that parlament , by whose commission the assembly of divines did sit ) did not a declare in their remonstrance , ( dec. . a. d. . ) that they did not purpose or desire to abolish the church-government ; nay . whether both the houses of that long parlament did not declare the next year after , b that they intended to take away nothing from either the liturgy or government of the church but what should be evill , and justly offensive , &c. . whether the ministers did not perswade the houses to the utter abolishment & razing out ( as much as in men lay ) of those very things , which at first they thus intended meerly to regulate & reform ; . whether there is not a contrariety in the * presbyterian principle ( both scotish , and english , and allobrogicall ) to the remarkable declaration of the foresaid parlament , wherein they c disclaimed all intentions of absolving men from that obedience which they owed to god under his majesty , whom they professed they knew to be intrusted with the ecclesiasticall law , as well as with the temporall ; whether all the premisses above mention'd have not been thus and thus , ( as in the queres hath been expressed ) i leave to be determin'd by all unpassionate and sober men . i will conclude this section with the d observation of king iames : that in the margin of a bible of the geneva translation , ( presented to him by an english lady ) he met with some notes very partial , untrue , seditious , and savouring too much of dangerous and traitorous conceipts . as for example , exod. . v. . the marginal note alloweth disobedience unto kings ; and chron. . . the note taxeth asa for deposing his mother only , and not killing her . and how the book against the supreme civill magistrate , was supposed by dr. reynolds to have been writby ficlerus an arrant papist , which yet was proved to have been writby a great disciplinarian ( whether iesuite , or puritan , it was not specified ) and confessed by dr. reynolds to have been applyed against the queens majesty that last was for the pope , the reader may see in the two e next pages . of what concernment this is to mr. barlee in particular , may be partly judged by the subject of this section , and partly by that which now ensues . § . . mr. b. confidently affirmeth ( c. . p. . lin . penult . antepenult . ult . ) that paraeus his book upon the th to the romans doth not at all treat of meer ecclesiastical censures , such as suspension , excommunication , &c. but only of the lawfulnesse in some cases of coordinate states putting down of elect and limited princes , such as most of the german princes are . ] . if mr. b. was ignorant of what was said by paraeus , in that his comment , he cannot easily be excused for being so bold , whilst he is blind , as to say , that what he saith all those can tell who have seen paraeus , &c. . if he was ashamed to own his knowledge of the truth in that affair , he should not have outwardly excused what he inwardly condemn'd ; nor have denyed explicitly , what he implicitly granteth by so grosse a falsification . for first , it is as visible as the sun at noon , that it was not only the comment upon the th chapter , ( which alone is mention'd by mr. b. ) but the whole book of commentaryes upon the epistle to the romans , which was condemn'd and executed ( as women murdering their husbands are wont to be ) by the wise decree of the most learned , protestant , orthodox vniversity , assembled together in convocation a. d. . and secondly , it was burnt , for containing such * propositions , as were unanimously judged and pronounced by that vast body of learned men , . false , . impious , . seditious , . subversive of found polity , . insidious , and . craftily threatning utter ruin , . to all monarchie , . to the faith and profession of the primitive church , . to the writings of the ancient and holy fathers , . to the decrees of christian councells , . to the canon of holy scripture . nay thirdly , the most wise king iames ( as grotius calls him ) who was acknowledged by mr. barlee at once an orthodox and learned prince , was so far provoked by the above-said book of paraeus , that he commanded it should be burnt by the hand of the common hangman . fourthly , to shew the wonderfull falsehood and unhappinesse of mr. b' s suggestions , be it known that paraeus did deliver these doctrins in the book above mentioned . . that the bishops and pastors , by the consent of the church , may , and ought to deliver up to satan their wicked and unjust magistrates , if they are stubborn , untill they repent . . that the inferiour magistrates being subjects have a right to defend themselves , even by armes , against the superiour magistrate . . that private subjects ( who are not so much as inferiour magistrates ) may take up armes , if they cannot be defended by an ordinary power . . that subjects meerly private may defend themselves and their relations against a tyrant , as well as against a private assassin , if they cannot implore the ordinary power , nor by any other means escape the danger which they are in . this may serve for a tast of that renowned presbyterian . now it is to be observed , that when the question is to be put , whether the chief magistrate is a tyrant , ungodly , unjust , or whatsoever else it is which makes him lyable to satan , and to the sword , the chief magistrate himself must not be suffer'd to be the judge , ( for he will never condemn himself ; ) but they , forsooth , will be the judges , who have a mind to make him away , both by excommunication , and force of armes . fifthly , it is apparent , from the premisses , that paraeus did treat of ecclesiastick censures ( which mr. b. denyed ) and not of coordinate states , much lesse of them only , ( which mr. b. affirmed : ) and unlesse m. b. did believe , that subditi was the latin word for princes or states , and that inferior did signify coordinate , and that by tradere satanae could not be meant an ecclesiasticall censure , what excuse can he invent to lessen the guilt of his excuses ? and if he anchors upon this , he doth declare himself a stranger to the latin tongue . sixthly , mr. b. discoyers his affection to paraeus his book , by a censuring the censure of that famous university , and by censuring me for approving of such a just censure . as if the book were more pardonable for endeavouring the ruin of church and state , then king iames and all oxford for sending that book into the fire . seventhly , that the burning of that book was ill resented by the * party ( as m. b. happily confesseth ) doth help us vvell to demonstrate , that though paraeus was but one of the presbyterians , yet his partners and abettors in the pernicious doctrins by him espoused , were too many by too many . nor is that any wonder , for ( eightly ) paraeus was an oracle to that sort of men , much consulted , and observed ; an aged professor of divinity at heidelberg , invited to sit in the synod at dort , whether ( because he could not go by reason of his antiquity ) he sent his large descants upon the known articles , which had not only the honour to be read in the synod , but to be printed even at a large in the history of the thing . ninthly , the university of oxford did solemnly decree , b that all who were candidates of degrees in any faculty , should , before their admission , subscribe to those censures of paraeus his book , and at the very same time should take a corporall oath , that they would ever damn and detest , from their very souls , those paraean propositions before rehearsed . tenthly , grotius the great was of this judgement , that if c paraeus his eversions of st. pauls divinity are once admitted for expositions , no government can be safe one minute longer , then the abettors of such doctrin shall want ability to rebell . eleventhly , mr. b. pleads for paraeus , that he speaks against elected and limited princes ; as if he tacitly granted , that he ought not to have spoken against any other . in which case i will advise him , to compare the discipline of the kirk , and the national covenant , with the oath of supremacy , which he professeth also to have sworn , and all three with the statutes . h. . . eliz. . and . and then let him tell me who is meant by d becanus , when he saith that the hereticks do neither keep faith with god , nor man. the words were not fit for a iesuites mouth , because the pope , as well as the presbyterian , doth pretend a gospell-right to * excommunicate his superiours . but i appeal to all the world , whether we may not say the same of david paraeus , which ronsardus said of mr. beza , quod armatum evangelium praedicavit , that the gospell which he preached was clad in armour . § . to all his nothings which follow ( p. , . &c. ) because it is not lawfull to say more then a little , i will say the least that i am able , till i meet with something of some importance . first , it is sufficient , that the articles of lambeth were never admitted into the church of england , as any part of her publick creed , however asserted by private men in their parlours , and perhaps by some in their pulpits too . their worthyest patron made some amends , by contriving the articles of which mr. b. hath been so sick . they were a offer'd by dr. reynolds at hampton-court , but immediately cast out , and not so much as vouchsafed a consideration . but the king in those matters was of the mind of dr. overall , and the bishop of london . secondly , that king james incouraged the doctrin which was taught and printed by bishop mountague , mr. b. doth not deny ; but in stead of that , he gives the wise king some of his correptorie correction , because the presbyterian faction could not then play rex at court. thirdly , when i used those words , the chief head of arminianisme ( as mr. b. will call it do what i can ) is universall grace and redemption , i did clearly put off the nick-name of arminianisme , which mr. b. and his mrs are wont to fasten upon the doctrin of holy writ . but of that which they expresse by such a silly catachresis , i did professe to esteem universall grace and redemption the chiefest head : and with that i am willing to stand * or fall . nay m. b. doth confesse , he can easily justify my saying , because that all the points have a necessary dependance on one another . fair fall for once a good confession , that when he is beaten out of one error , he may no longer admire the rest . he confesseth that mr. perkins , and the most eminent of the party , are for the universality of grace and redemption sensu aliquo . very good : let it be sensu sano , and we are friends . fourthly , in his p. . lin . . and . he addes [ only ] to universall , which no man ( i think ) did ever do before him : and then he askes , with what forehead i can write against him , for charging me with the denyall of all speciall and peculiar grace ? i will patiently tell him ( without admiring his question , though sure the most senselesse that ever was ) even because his charge was without all ground , nay without all colour of truth or reason , nay against his own knowledge , nay in a flat contradiction to both his eyes . for he read what i writ of special grace , divin . philan. def. c. . p. , . &c. which i asserted as plainly as ever man did . but i said that all grace was not only special , there was general grace also . and did i deny either , by affirming both ? whose forehead now must be desir'd ? nay in the section going before ( p. . ) i did instance in the particulars of special grace , till i came to that of perseverance unto the end , which there i called a special grace . which being so , ( as his eyes shall witnesse for me it is ) with what discretion , or conscience , could he ask such a question ? but mr. b. cannot conceive how redemption can be universal , when grace is special . poor man ! what he cannot conceive he thinks not conceivable . i told him that christ is a conditional saviour , who will not give a second talent to him that squanders a way the first , or wraps it up in a napkin . the learned a primate hath lately told him , by dr. bernards publication , that by vertue of christs death , god is made placable unto our nature , but not actually appeased with any , untill he hath received his son. all men may be said truly to have an interest in christ , as in a common , though all do not injoy the benefit thereof . doth m. barlee ask why ? the bishop answers , because they have no will to take it . they b refuse to accept the gracious offer that is made unto them . now that every man in the world is made saveable by christ , untill he wilfully forfeiteth his interest , the bishop proves invincibly from these two grounds which cannot fail : . c that it is every mans duty to accept of christ thankfully , and to apply him with comfort unto his own soul ; . d that no man is bound by the command of god to believe an untruth . from vvhence he inferreth his opinion ( in opposition to two extremes , vvhich i have ever opposed as vvell as he ) that e christ hath prepared for thee [ o man whosoever thou art ] and the gospell hath offered unto thee , a sufficient remedy for the taking avvay of all thy sins . this i have chosen to expresse in the bishops vvords , in exact conformity to vvhich i had delivered my opinion upon the very † same grounds , before i had the possibility of reading that work , which came so lately into the light by the happy care of dr. bernard . § . . as if mr. b. were of opinion , that apostasy signifyes conversion , or reformation of judgement , he blunders on ( c. . p. . lin . , . p. . &c. ) that i framed a charge of apostacy ( so he writes it , with a c ) upon learned testard , amyrald , daille , the bishop of armagh , bishop davenant , and mr. baxter . ] first , it is a foul calumny , to say i charged apostasy upon any man within the church , much more to say it of those persons , of whom i spake not a syllable of disrespect . nor do i think the word apostasy is any where in my writings , unlesse where i speak of the wicked angels . secondly , the reader will find in that * page , that i speak of a conversion or change of judgement in philip melanchthon and my self , whom yet i meant not to call apostates . nay , thirdly , i did not expresse a change of judgement in any one of the six who are expresly named by mr. b. nay , fourthly , though i might seem to imply such an honorable change in of the ; yet in the remaining i did not so much as imply it neither . fifthly , or if i had said any such thing , i had said no worse of them , then of melanchthon , king iames , bishop andrews , dr. potter , dr. godwin , ( the author of the jewish antiquityes ) tilenus , mr. hoard , and diverse others , who are known to have improved their younger judgements into that which mr. b. doth call arminian . and sixthly , by the same way of erring which mr. b. here useth , we may say that st. austin was defamed by himself for an apostate , by having writ his retractations . seventhly , my designe in that place was to shew that i ought not to be called an arminian , for professing the doctrin of universall grace and redemption , because the anti-arminians ( so many of them as were the most learned ) did hold that doctrin as well as i. nay i shew'd it to be the doctrin of st. hilarie and prosper ( i might have added , of all the fathers ) many hundreds of years before arminius was born . of which two fathers mr. b. durst not take any notice . eighthly , in stead of speaking to the purpose , by proving that point to be arminian , or by proving that those persons were not assertors of that point , he runs away with this impertinence , that those six men were no arminians , with which he fills up severall pages in confutation of his own fancy . for i had told him in one word , ( what he therefore needed not to have told me back in many pages ) that those six persons were a anti-arminians : which doth not signify for arminius , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyes pro , or for , ( which perhaps was the reason of m. b's mistake ) but against arminius , vvhich is the force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition , as mr. b. will find when he is got as far as his greek grammar . i am not sure that his mistake lay in this ; but if it did not , it needs must argue his greater guilt . for he would instill into the reader , that i called them arminians , whom he knows very well i called the contrary ; that so he might compare me , with some pretense , to malicious persons guilty of the plague . but now let us come to his particulars . § . . . his account of testard ( p. . ) is only this , that he hath nothing of him in his study , but that the learneder he was , he was the likelyer not to differ from the gallican church . of which he appeals to a nationall synod held by the protestants at charenton . ] but first he cites not the words , either in french or latin. and secondly , his words are the lesse likely to be true , because in that very synod , learned camero was approved , both by durant the praesident , and all the rest of that body , after his conference with tilenus , wherein he declared his opinion of universal redemption , and that in such a full sense , as gave occasion to b spanhemins to call it arminian , and pelagian , and finally rejected by the synod at dort. thirdly , if testard did differ from other protestants of france , doth it follow from thence that he did not differ ? yet this was that which i implyed . and others did differ as well as he , and were accused before synods of those very things which mr. b. doth forge in me . fourthly , it was demonstrated by camero , and since by daille , that the c publick monuments of their church do teach that christ is the saviour of every man in the world without exception , not only sufficienter , but also intentionaliter : that christ hath purchased , for every man , a possibility of being saved ; and that the reason why so many are damn'd is , because they do d repudiate their own salvation . all which is proved against spanhemius by such a multitude of arguments , as will not be answer'd in any great hast . now if mr. b. will say , that that church was divided against it self , or that her pastors taught they knew not what , or that spanhemius , a dutch-man , was better acquainted with the french church , then the learnedst ministers in france , or that these were arminians whom it concerns him to clear from all suspicion of arminianism , in what a labyrinth of absurdityes is he involv'd ? § . . what he talkes of amyrald ( p. . ) is just as much at a venture : who , however no arminian , ( no more then i ever was ) was yet so opposite to the puritans in the points of grace and redemption , that spanhemius writ against him no lesse then three volumes , and gave him correptorie correction for being arminian , massilian , pelagian , and what not ? now mr. b. must confesse , that spanhemius had either reasons for what he said , or else was guilty of more then heathenish scurrility . which of the two will mr. b. now side with ? if with spanhemius , he pleads against amyrald , for whom he pleads ; and if with amyrald , he is bound to do penance for both his books . what i said of gods a sincerity in desiring the welfare of all mankind , ( and by consequence the things in which his welfare doth consist ) is said by amyrald and daille throughout their books . nay even that very thing which mr. b. chargeth upon me and the arminians , is said by camero , amyrald , b daille , my c lord his grace of armagh , and ( if my memory fail me not ) by mr. baxter also , viz. that christ did procure upon the crosse a salvable condition for all mankind , or possibility of being saved , rather then any actuall salvation . in which few words , mr. b. calleth them all arminians , ( before he is aware ) for whom he pretends the greatest measure of veneration . and thus it will be with such confident smatterers , who have not a tolerable knowledge concerning the subjects of their discourse . of monsieur daille he saith nothing , but that little that i told him , which was , that he writ in defence of amyrald . and i will tell him this also , that he hath done the remonstrants a very high piece of service . monsieur moulin in this said very well of learned daille , that he had rather be numbred vvith the arminians , then opine in this matter vvith the contra-remonstrants . § . . mr. b's next pages ( , . ) are filled up vvith a digression into a book of mr. baxter ; out of vvhich he transcribes as much as serves for his rancor , though not his purpose , and yet ( in one sense ) his purpose too . first , he imagines to himself , that it vvould be for his ease , if ( as mr. whitfield hath been his second , so ) mr. baxter might be his third . and because he finds no ground of quarrell , he makes use of his invention for the supplying of that defect . mr. baxter is invited , by a preface of good vvords , to clear himself from the suspicion of arminianism in these points , vvhich i am pretended to charge him with . but because he knows that this is false , and hath not any thing to alledge against the use vvhich i made , of his words in one place , and of his name in another , he flyes for sanctuary to his old trade of impertinence , and uncharitable suggestions , and proclaimes me to be one of the cassandrian papists , vvho have a strong design laid for introduction of popery , a design so strong , that it is likely to prevail , if god do not * blast it . dr. vane , dr. bayly and dr. goff , are already gone beyond the seas , but i and others have more vvit then these , and think vve may do our party more service by staying in england , under the names of episcopal divines , a great deal more then vve can do by declaring our selves papists . and against such as i am ( saith mr. barlee ) mr. baxter published his vvarning to the inhabitants of the nation . observe , good reader , the christian temper of the man. what mr. baxter spake in generall against episcopal divines , mr. barlee takes care that no episcopal divine may be excluded from in the application : for he vvill have it to extend even to such as i am , vvho am knovvn ( by all of my acquaintance ) to be as far from being a papist , as mr. barlee is from being a pope , and i suppose my desires are very much farther . if he does but say this , and not believe his ovvn story , vvhy vvould he sin against god , by sinning against his ovvn conscience ? but if he really believes that i am one of those papists against vvhom mr. baxter doth warn the nation , to vvhat extremityes vvould he proceed for the prevention of such a design , had he the povver of the sword in such an arbitrary and unlimited manner , as novv he hath of his other sharp weapon ? yet this is the man vvho vvould not have me sequestred , notvvithstanding my close endeavours for the bringing in of cassandrian popery . — credat iudaeus apella . to the words of mr. baxter , as produced and used by mr. barlee , i think it may be usefull to say a few things . † . that if grotius had a design for the making us all cassandrian papists , i am very sorry i have not hitherto understood him . by what i have read of his learned and pious labours , i am induced to believe , that his piety and his learning were very equally match't . i do admire the charity and publick-mindednesse of the man , who espous'd the miseries of all mankind , and was not sollicitous how much he suffer'd , for his indeavours to promote the peace of christendome , so that his enemyes , in time , might enjoy the fruits of his affliction . if mr. baxter might say of his own method and design , that , were the principles which he hath discerned betwixt the lutheran and the calvinist received according to their evidence , they would quiet the now-contending christian world ; how much more may i say the same thing of grotius ( as to the case in hand ) with whom mr. baxter will confesse himself not worthy to be named ? as for grotius , how sensible he was of the severall corruptions in the church of rome , and how he laid himself out upon a design of reformation , as well as peace , it is not uneasy to collect from the * first pages of his votum pro pace . how illegally he was dealt with , for having been faithfull to his trust , in his native country , he hath a sufficiently made appear . with how much meeknesse and aequanimity he did support his injuryes , hath been observed with admiration both from his writings and his converse . and had he accomplished his wishes ( which were not empty wishes neither ) there had not been in all the world , either a papist , or a puritan ; either superstition , or profanenesse . theologie then had been a practicall science . they who now are but talkers , had then been followers of christ . as schismatick , and heretick , so tyrant , and rebell , had been but names . to sum up all in a word : melanchthons and grotiuses had fill'd the church ; and men had found out a way of loving god , without believing it needfull to hate their neighbour . i know that grotius , as a peace-maker betwixt the papists and the protestants , hath labour'd to shew his moderation , as well to them , as to these ; and to excuse many things , at least à tanto , to which he must not be thought to have afforded his approbation . melanchthon did the very same , and was hated for his pains , as himself complained to camerarius and luther . nay his moderation provoked some , to give him out a slye friend to popery . but grotius went farther in his charitable design . and he who attempted a reconcilement of two great enemyes , vvas not in prudence to declare a personall enmity to either , but to mitigate the exceptions and animosityes of both ; and to insist on those things , whether faulty , or indifferent , which he desir'd might meet with ( in either party ) an interchangeable pardon , and an interchangeable complyance . . how m. baxter was betrayed to speak so severely of so excellent a person , ( unlesse it were by taking things upon trust , from some unfavourable censors of his intention ) i am not able to divine , nor willing to venture on large conjectures . but i my self was prepared for the reading of grotius , and for the judging of his design , by having read thuanus before i read him. i had observed out of thuanus , ( who , however a papist , was yet a vehement desirer of reformation ) that many endeavours had been used to make a generall reformation , and that some little dawnings gave hopes to christendom of such a fair day . in a famous meeting at a fountain blau ( before the world was so rich as to injoy that treasure , which since was offer'd it in a grotius ) there was a bill of petition put up to francis the second then king of france , in conjunction with two orations made by the bishop of valentia , and the arch-bishop of vienna , exhorting all the bishops to endeavours of reformation , and of a generall councell in order to it . b to which if the pope should refuse his consent , the king should do it of himself . c there i met with the foundation , laid by ferdinand the first ; upon which his son , maximilian the second , did very heartily endeavour to build a generall reformation . d he , together with his brother , the arch-duke charles , and albert his son in law , did urge the pope to 〈◊〉 retrenching of severall corruptions within the church , wherein he had also the assistances of two great cardinals , and seven arch-bishops . when the pope was reluctant , he pressed on with a argumentations , which he also commanded should be made known unto the cardinals . nay the truly-pious emperour was farther b instant with the pope , for the making good what he had promis'd ; which the pope at that instance did again re-promise , however the colledge of cardinals prevailed with him to break his word . the learned and vvise chancellor vvas hugely pleased , in his history , vvith this so charitable design , expressing his kindnesse to the protestants on all occasions , and condemning those incroachments vvhich had polluted that very church , of vvhich he lived and dyed a member . grotius , among the protestants , vvas of the same kind of temper vvith thuanus and cassander among the papists . but neither did their moderation give them the name of protestants , nor is there any the least reason , that his should procure him the name of papist . but they vvere men of moderation in different churches , vvho vvere zealous of advancing the common interest of religion , as 't is exhibited in the gospell , and in the purest ages of the church . nor vvas their zeal for reformation any vvhit the lesse religious , because they desir'd it might be regular , and bloodlesse , after the tenor of the gospell , and according to the temper of jesus christ , vvithout the miseries of rebellion against the deputyes of god , vvhich is worse then the disease , of vvhich it is intended a means of cure . . it had been vvell , if mr. baxter had nam'd those papists , vvho stay in england under the notion of episcopal divines ; and having nam'd them , it had been vvell , if he had publickly declared he meant no more ; for fear his suggestion might reach so far , as to asperse the vvhole body of the episcopall clergy , in vvhom the protestant interest doth chiefly stand . if i except bishop goodman , i have not heard of any papist vvho hath vvorn the protestant for a disguise : which should no more be imputed to the rest of that order , then it vvas to st. peter , or st. iohn , that one of their order vvas a * devill . one in . is as much as two in . the other tvvo , vvhom he mentions , i knovv nothing of , and am obliged by my charity to think † none evill . nay , i have heard of bishop wren , that he is equally a learned and pious prelate , as far from being a papist , as mr. barlee from being an episcopal divine . and untill i have reason for the contrary , i will believe him to be as excellent , as excellent persons do represent him . what is added of dr. vane , and two † besides , who are indeed turn'd papists , may be objected to that rigor of the presbyterians , and the havock which they made whilst yet it lay in their power , whereby they did not discover , but make men papists . some may possibly wonder they frighted so many out of our church , but i am still wondring the frighted wretches were no more . for when they saw their mother a persecuted , they esteemed her forsaken ; when they saw her ( a ) cast down , they sillily thought her to be destroy'd . which defection of a few , is no more to the disparagement of those that are faithfull in the land , then it was to st. paul , that b demas had forsaken him , and had embraced this present world . there are a multitude ( god be thanked ) who being ( c ) troubled on every side , are notwithstanding not distressed ; and however ( c ) perplexed , are far enough from despair . . it may be proposed to consideration , what may possibly be the reasons , why episcopal divines , professing an enmity to the pope , and to all that can truly be called popish , and writing whole volumes in opposition to all his interests , should yet so easily be charged with being papists , and ( which is yet of sadder moment ) with a strong design to bring in popery into the land , as the publick and generall profession of it . . it is not popish to approve the government of bishops : for so did orthodox d melanchthon , and moderate e bucer ; so did all the great f protestants in the conference at augusta , and g george prince of anhalt , earle of ascaina , whom no man living will call a papist ; nay so did mr. calvin , as himself declared to h cardinal sadolet in excuse of what was done to the bishop of geneva . talem nobis hierarchiam si exhibeant , &c. if they will give us such an hierarchie , wherein the bishops may be so eminent , as that , withall they may not think themselves above obedience unto christ , then i confesse they deserve to be deliver'd up to satan who do not reverently observe them with all obedience . so did the same mr. calvin at wormes , and ratisbone , and when he subscribed the augustan confession . nay so did a beza himself ; which we should never have believed , if he himself had not put it into the number of his confessions . it is not therefore a popish thing to approve of the episcopal or hierarchical order . nor . is it popery to adhere unto a liturgie , and rites established in the church by law , and canon . for that was done by b mr. calvin , who did humbly advise the supreme magistrate here in england , even edward the sixth , that we might have in our churches a set form of prayer , from which it should not be lawfull for any minister to swerve in his ecclesiastical function : ( and that for these two reasons ) . for the help of the more ignorant unskilfull people , and . that a harmony or agreement of all our churches between themselves might appear the more plainly to all the world . he farther declared his opinion , that as the rites and ceremonies were to be set , as well as the prayers of the church c so they were also to be adapted to the use and capacity of common people . he added , that it was d lawfull to make mention of the dead in publick prayer , after the ancient custome of the church , that the communion of all the faithfull joyned together in one body might be declared by that means . from all which it is evident , that mr. barlee's jear doth reach as far as mr. calvin , who had some kind of hand in liturgicall knacks , and did many times approve of the hierarchick flaunt too . and so did e zanchy in such a measure , that he was censur'd severely for it . the protestant churches in france have a publick liturgy , and yet are no papists . the primitive fathers had liturgyes , before poperie was borne . nay mr. cartwright , and others of the geneva cut , did make a f new common prayer in queen elizabeths dayes , and agreed to put it in publick practice without consent of queen or parlament . they were not grieved at set formes , but that they were not of their forging . the common prayer had no fault , but that it was established by the law of the land. nor . is it popery , to reject the presbyterian discipline . for besides that 't is a thing , about which its chief architects could hardly a ever agree among themselves , ( the learned discourser saying one thing , mr. travers a second , mr. cartwright a third against both , and a fourth against himself , and a fifth against his fourth , ) the first disturber of the episcopal was the male-content aerius , who was a heretick for his pains in the esteem of epiphanius , and of st. austin , and so affirmed to have been censur'd , for the very fact of opposing bishops , by the unanimous consent of the * vniversity of oxford . . it is not popery , to yield a just authority to universall tradition , the consentient judgement and practice of the universall church . for ( besides that the socinians are enemyes to that , ) it is declared by the protestant b vniversity of oxford , to be the best interpreter of scripture in things not clearly express't , and that without it we should be at a losse in sundry points both of faith and manners , at this day firmly believed , and securely practised by us , when by the socinians , anabaptists , and other sectaryes , we should be called upon for our proofs : as namely , sundry orthodoxall explications concerning the trinity , and coequality of the persons in the godhead , against the arrians and other hereticks ; the number and use and efficacy of sacraments ; the baptizing of infants ; national churches ; the observation of the lords day ; and even the canon of scripture it self . and in the penning of these reasons , the most excellent dr. sanderson is known to have had the chief hand , whom no man sure will call a papist , but an episcopal divine . . nay farther yet : the episcopal protestants here in england , ( if we reckon as far backwards as from the dayes of edward the sixth , unto the age we live in ) are very well known to have been the heroes , who by their martyrdoms , confessions , and conquering pens , have both defended , and inlarged the reformed borders of the church . nay , by their decency and order in the way of their publick worship , they have shewed to all the world so much discretion and knowledge , as well as zeal , and such unpassionate resolutions of reformation , that the conclave at rome hath even trembled at the thought of an utter ruin , if such unblamable reformers should live and prosper . most remarkable are the speeches , which the french ambassadour ( monsieur rogne ) gave out concerning our church of england , both at the court , and at canterbury , upon the view which he had of our solemn ceremonyes and service in the dayes of king iames. it was one of his sayings , a that if the reformed churches in france had kept the same orders amongst them which we observed , he was assured , that there would have been many thousands of protestants more there , then now there are ▪ and yet our men ( said an eminent person on that occasion ) do stumble and strain at some petty quillets , thereby to disturb , and to disgrace the whole church . but for the preventing of so much happinesse as was in likelyhood to ensue , the popes themselves took care to sow the seeds of dissension , even fears and jealousyes among the people , that a plot was laid by the prelates for the introduction of popery into the protestant churches . the carmelites , and iesuits , and other emissaryes of rome , were sent over into england , transforming themselves into precisians and zelots , and declaiming ( in that shape ) against episcopal divines , a masse of ceremonyes , liturgicall knacks , a ceremonious litter , hierarchical flaunts , in the expressions and sense of mr. barlee . by such means as these , the people were led into presbytery , and by the crueltyes of that , many were driven back to rome . and so we see who they are , who ( quite be side their intentions ) have been used as instruments & tooles for the carrying on of the popish interest . . for men of fiery , revengefull , and implacable dispositions , did proceed to such rigors , and extremityes of dissension , from whatsoever they saw in the church of rome , that they imbittered and * hardned the papists hearts , which they should rather have sought to mollifie , by christian temper , and moderation . if the papists do excced us in point of number , and of strength , ( as without controversy they do ) we should endeavour to reforme them by the convincingnesse of our reasonings , and the exactnesse of our lives , by our evident charity , and visible marks of our sobriety . we must not hope to convert them either by bitternesse of railing , or dint of sword . should all dissenters in christendom proceed to that , it would be soon overwhelmed with blood and rapin. the empty word christendom might still remain , but the mahumetans , and the iewes , would make a better * appearance of being the imitators and followers of iesus christ . the books of iesuites and presbyterians against the civill magistrate , above which they would set up their ecclesiasticall jurisdictions , have had such a likenesse to one another , that sometimes the authors of the one side have been mistaken for the other . and hence it was observed in the royall synod , a what advantage was given by that sort of men unto the papists ; who , mutatis personis , could apply their own arguments against the princes of the religion , which they had framed against the princes of the church of rome . so that the bellowes of sedition , as well in that church as in this , have help't to furnish each others treasures with naughty maximes , and stores of mischief . when king james had observed b at hampton-court , that by the factious behaviour of the puritans , many were driven to be papists , and that the way to judge them was by their fruits , humility and obedience being certainly the marks of honest and good men ; the presbyterian chieftains , then present , forbore to make any more exceptions against the ceremonyes and orders so well established in the church , and c promised to perform all duty to the bishops , as their reverend fathers , joyning heartily with them against the common adversaryes , and for the quiet of the church . hereupon it will be pertinent to make this profitable dilemma . either they thought those things , to which they first refused , and after yielded a conformity , to have been lawfull , or unlawfull . if lawfull , why submitted they no sooner ? if unlawfull , why submitted they at last ? what made seditions , and insurrections , and disobedience to authority , in opposition to those things which are confessedly lawfull ? or if confessedly lawfull , but inwardly conceived to be unlawfull , why should the fear of that power which can destory the body only , make them fearlesse of him who can cast both body and soul into hell ? as to persecute , and to suffer , cannot both be for christ's and conscience sake ; so we can never find one , in whom they both meet . some mens principles do render them lyable to punishment no lesse then capitall , but put them out of all danger of being martyrs , unlesse it can be a martyrdome to miscarry in a conspiracy , and to be overmatch't by the sword of iustice . happy and blessed is that nation , where such men's loyalty consisteth in their want of power or opportunity to make resistance . but ( to conclude this tedious section ) from all that hath hitherto been spoken , some will be apt to proclaim a counterwarning to the nation , that speciall heed may be taken of that sort of men , who for the wreaking of their malice against episcopal divines , whom they would have to be exposed to all manner of hardships ( even to famin , and sword , as far as in them lyes ) would poyson the people with a belief , that they are underhand-dealers for the bringing in of a popish yoak . all which i say of mr. barlee , and of such as he is ; not at all of mr. baxter , whose words are wickedly wrested beyond his meaning , and made intirely mr. barlee's own , by being expounded and applyed in so vile a manner . it is not hard to make appear , in how many respects mr. baxter ( though not in his person , yet at least in his doctrins , which are perhaps as dear to him ) hath been affronted by mr. barlee ; who , if he hath any truth in him , doth overthrow the very passage which here he citeth with great applause . but where my advantages are so many , i must ( even for brevity ) dispense with some . § . . in his two next pages ( , . ) he obtrudes upon his reader this constant falsehood , that i pretended bishop davenant to have been also an arminian , although he knows that i did rank him amongst arminius his antagonists . i only pleaded his opinion of universall redemption ; which as mr. barlee could not disprove , so he durst not ( it seems ) so much as try . i referred my reader to his pacificatory epistle , into which mr. barlee either would not peep , or thought not safe for his interest to take any notice of what he saw . he cites other words , which were not referred to by me , and which , as they are not to the purpose in any kind , so if they were , they would serve exactly for my advantage , by shewing that that bishop had changed his judgement from what it once was . i did not speak of every part of his life , but meerly of that wherein he writ to duraeus : which , with his adhortation to ecclesiasticall peace , was printed at cambridge . no more then two years before his death . yet mr. b. ( to serve his turn ) affirmeth this to be the second edition , and that a chaplain of the bishops did set out a third . two years before the second in mr. b's account . would not he make an omnipotent lawyer , who to salve a crack't title in his clients tenure , can prove that harry the eighth was before harry the seventh ? this is his first contradiction about the works of bishop davenant . his second contradiction is more ridiculous , because attended with a pompous parenthesis of commendation . for whereas he saith [ it is much more considerable , that the bishops animadversions against mr. hoard , was , under the bishops own hand , published three years after the last printed edition of his pacificatory to duraeus , ] and whereas he saith also but few lines before , [ that the bishop dyed in the year . ] and whereas it is a evident to all the world , who will but look , that the cambridge edition of that epistle was in the year . all the reasoning of mr. b. amounts to this , that the bishop lived at least a year after his death ; vvhich is somevvhat longer then st. dlonysius is said to do in the golden legend . or at least he must say , to avoid that absurdity , that there vvere then three years betvvixt . and . nay betvvixt . and . for he saith in his margin , that the animadversions against mr. hoard vvere printed a. d. . if he shall novv pretend ignorance in the bishops works , and their editions , vvhy vvould he speak at a venture of vvhat he knew not ? but if he shall say , he vvell knew vvhat he said , vvhy vvould he wilfully defile his conscience ? the reason of it is very plain . for having resolved to accuse me of a notorious mistake , if not somewhat worse , ( they are his vvords ) he knevv not hovv to make it out , but by saying such things , as unavoidably implyed those contradictions ; vvhich either he did not perceive himself , or hoped that i should not be able to perceive , or that at least i vvould keep his counsell , vvithout his having told me it vvas a secret . . now we are taught what to think of his other storyes , that he was more then ordinarily acquainted with that bishop , almost to the very last moment of his life , and that the bishop did once in private sadly bewail to mr. barlee the great growth of popery and arminianism . p. . and that the bishop did write a letter to him in folio about the ceremony of the crosse in baptism . p. . all this is possible , though unlikely , and not at all to the purpose . and had another man said it , or mr. b. himself before he made us all to know the strength and plenty of his invention , i should have readily believed , that so charitable a prelate might write a letter of instruction to one who stood in need of it , and might shew him his bounden duty to use the signe of the crosse in baptizing infants . but he hath brought his conceptions to so fair a market , that he must now affirm nothing , if he intends to be believed , unlesse he is as ready to bring his proof . numa pretended to hold intelligence with egeria , and minos with iupiter , and scipio with the same , and sertorius with his inspired doe , and eumenes with the ghost of alexander the great , and mahomet with gabriel one of the seven arch-angels , and mr. barlee with learned davenant one of the angels of the church of england . . though mr. b. pretendeth some kind of reverence to the bishop , yet he declaredly dissents from his doctrin of christ's death , as he professed to do from that of amyrald p. . he a confessed that bishop davenant and dr. ward did extend the phrase of christs dying for all , not only [ generibus singulorum ] to all sorts of men , but also [ singulis generum ] to * every man of all sorts . but he will sue out a writ of melius inquirendum , before he passeth any damnatory sentence upon them , because they have so many handsome orthodox put-off● . this is rare ! that bishop must be reprieved though he speakes as i doe , and i must be condemn'd ( as the enemy of god ) although i spake as the bishop did . what is the reason ? the bishop hath his put-offs , and i have none . what is this but to say in effect and substance , that the venerable bishop did tack about ; he stood out in such a manner from mr. barlee , as that in a manner he came in ; he had handsome subterfuges , and orthodox shifts ; whilst mr. pierce doth assert the same doctrin with the bishop , and all that follows thereupon by unavoidable consequence , without the least fear of displeasing the implacable , and so without making use of any orthodox tricks , or syncretizing terg●versations , for the keeping of their favours , and acts of grace ? thus he abuseth that excellent prelate , to whose favour he oweth his admission into the priesthood ; though he doth not abuse the orthodox●a of his party ( to which that prelate was so averse ) whilst he ingeniously placeth it in handsome evasions and put-offs . . but sure the bishop will incur a great deal more of his displeasure , by that time i have shewed him one famous a passage . the bishop thought that st. paul in his words to titus ( ch . . v. . ) had a particular respect to the apostles creed ; in which are comprehended the fundamentalls of christianity , to be believed by all christians : to wit , the creation of all creatures out of nothing , the mystery of the trinity , the benefit of christ incarnate , crucified , rising from the dead , and glorified , bestowed upon miserable and wretched sinners ; and ( as fundamentals derived thence , ) the redemption of mankind , the sanctification of a peculiar people , the communion of saints , the forgivenesse of sins , the resurrection of bodyes , and the glorification of the faithfull . — all these things ( saith the bishop ) are comprehended in this short creed . — he that detracteth or defameth any one of these , although he may take unto himself the name of christian , he is yet to be banished from the communion of the orthodox . from which words of that pious and learned prelate , mr. b. may be pleased to observe things . . that he makes such a distinction between the redemption of mankind , and the sanctification of a peculiar people , as to include every man to be within the pale of that redemption . all mankind was bought , and paid for . ( which is just the thing for which i contend , and more then which i need not care to have granted , upon condition it be not murder'd with any fancifull put-offs . ) . that he reckons this among the articles of our christian faith , placing the death and resurrection of christ before it , and placing after it the resurrection of our bodyes . . that the truth of this is derived from the truth of the articles going before . . that he who denyes the truth of it , or doth but pare away from it in any kind , is to be sent to the anticyrae , banished ( i mean ) from all orthodox society . and so farewell to mr. barlee . . bishop davenant , ( in a work bound up with the former ) hath laid down such propositions , as he supposeth to be agreed by a all protestant churches . and yet our correptorie corrector , in both his prints , hath revealed his disagreement from diverse of them . from whence it is inferred by the judgement of bishop davenant , that mr. barlee is not a member of any protestant church , unlesse we mean an unruly and peevish member . what i say i can justify , if he shall adventure to make it needfull . what mr. b. b should have done , upon his severall dissatisfactions in the prescriptions and practices of the church of england ; and what the church might have done in castigation of such a member , bishop davenant hath truly and justly shew'd him . for the first , he should have gone into some other church to which he might have been pleased to yield obedience , or have patiently suffer'd under the censures of that very church in which he lived . for the second , c the church might have proscribed him from her externall communion , untill he had ceased from infecting others with his errors , and from disturbing the churches with his attempts . nay rather then have troubled the peace and quiet of the church , under which he lived in subjection , and of which he professed himself a member , he should have pack't away ( saith the bishop ) into some other church , or have remained in this without disturbance , though he had thought that his opinion , which he maintained against the church , had been of such moment , and the knowledge of it so necessary , as that a salvation it self depended on it . how little then can he excuse himself ( or others of his spirit and combination ) for having caused those troubles which have made us a hissing to our enemyes , upon the pett they took at those things which in themselves were indifferent ( by their confession ) and which the stamp of authority had made obliging ? what they thought to be unlawfull , they should not have complyed with ( as they did ) for a time ; and what they thought very lawfull , they should still have submitted to in all obedience . § . . what mr. b. thinks fit to add as a conclusion to his second chapter , ( p. , . ) concerning the primate of armagh , i shall consider in my post-script , to which my reader is now referred . i shall only here observe his perseverance in that evill of laying things to my charge , from which he knows i am as innocent as any man living . the primate's popery and arminianisme are mr. b's insinuations ; invented purposely , that he may have something to confute . nothing is like it in all my writings . but there is something in mr. b's much more then like it , as i shall discover in my-post-script . what he saith of the history of gotteschalc , shews a very great want of heed , or conscience . for that it was penn'd by the primate , he doth not deny : that the primate was an ancient author , he dares not affirme . that the subjects óf the history are . years old , is true , but impertinent , and not of use to mr. b. any more then to arminius . for the primate there tells us , what was held by hincmarus , and rabanus maurus , two great arch-bishops , as well as by gotteschalc the private monk : and how gotteschalc was condemn'd by the learned moguntine councell , as well as favour'd by them at lions . and if the primate's judgement was then for gotteschalc ( who was pronounced an a heretick in the famous synod at moguntia convened by the authority of the emperour lotharius ) i shall easily prove that he did afterwards change it . the synod of valentia which mr. b. citeth from the fourth chapter , is not there , but in the twelfth . and the history of that is the rather to be reckon'd as uncertain , because b baronius and the primate do give us opposite narrations , though i shall more readily believe the later . but whilst mr. b. takes upon him to shew his lordships opinion , from what was deliver'd by the valentian synod , not in his lordships own expressions ( as mr. b. in his deep ignorance doth take the boldnesse to affirm ) but in the expressions of the synod ; he doth a very ill office to dr. bernard , a courtesie to them who affirm his change , and a double mischief unto himself , as shall be shew'd in its proper place . chap. iv. a tast of some notable qualifications in mr. b. which give him an eminent unfitnesse to be either a disputant , or an historian . § . . the most obvious accomplishment in this gifted brother , and that wherein his greatest excellence doth lye , ( especially since he promis'd to mend his manners , and to do a penance for his passions , upon his knees , ) is to win me over to his opinions , ( or else to fright me out of mine own ) by all the caresses and indearments , which can possibly be expected from a man of his b orthodox and godly temper . i hope i shall not be proud of his large expressions , because i am able to distinguish betwixt his judgement , and his civilityes . the age we live in is very courtly , and men will give fair language , because it is fashonable , and handsome , and humane too ; if not to signify their opinion of the person to whom they speak , at least to testify the breeding and civil deportment of the speakers . it must not therefore be imagin'd , that mr. barlee's meaning is as obliging as his words , but that his words are the marks of his education . § . . for as this liberall encomiast is pleas'd to complement , i am an english heretick , a back friend to true religion , an underminer of necessary reformation , a second predestinated thief , sedulously impudent , and a bespatterer , a very erra pater in divinity , an insulting thraso , an insolent boaster , a verse from the true faith , yea adverse to it , a sophisticall wrangler , a dangerous enemy to the church , to be compared with the hypocriticall pharisees , a maintainer of the same opinions with low-spirited , plebeian , mechanick sectaryes , an angel of darknesse , an apostate , and a wolf , mischievous to god and his church , superciliously scornfull , a great delinquent , and as an herring-man , the composer of a play-book for my iovial proselytes against the merry time , an able jester , playing upon him before lords and ladyes , inhuman , barbarous , like him in whom the evill spirit was , and like the spanish bulls falling upon their drivers , a facetious and most dexterous roscius , one of the three great wasps of the nation , one by whose abilityes the devil is adorned , guilty of socinianism , true to the cruell grotian design of extirpating the protestants calvinisticall , of the grotian caball , a filcher of his parishoners , of schismaticall practises against his parish , as infecting it with arminianism , soci●…anism , pontificianism in part , a carryer on of vile designes , a fawning tertullus , an insolent provoker , a tom tell-troth , of a malevolent design , a breaker of st. paul's hand , disingenuous , & unconscionable , of a frontlesse front , and scornfull spirit , a notorious lyar , virulent , proud , slanderous , and of furious indignation , one whose very light is darknesse , and who takes the presbyterians to be more * knaves then fools , a great wanton , full of malice and poysenous mischief , a circumstantial rituallson of the church , a demure junior , justly called a sorcerer , one to whom the anabaptists and quakers are great friends , one who bewitcheth the people , and deserves to be ranked among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or witches , a clamorous brazen-fac't person , of insufferable insolence , one that hath lost his conscience with his eyes , prodigiously satyrical to a miracle beyond imitation , one who intended to gull the world , and delude the church , * a monster of ingratitude , of a stony and brazen fore●ead , a iuvenal divine , a wilfull impostor , setting up an idol fancy of grace , a pope above all councells except the papall , guilty of minor atheism at least , devoid of all christian ingenuity as well as grotius , a gracelesse person , grotius his imitator , a monstrous uncharitable censurer as well as grotius , a prevaricator , without regard of conscience , a master railer , one who recedes from arminius to the worse , towards rank pelagianism and socinianism , whose correct copie begins and ends in pelagianism and semi-pelagianism , guilty of much hereticall pravity , irrational , a submortuarian , an apostolarian , a neophyte , antiscripturall , a downright pelagian in the very chief point , deeply drencht with massilianism , of ridiculous shifts , crafty insinuations , supercilious arrogance , putting gulls and cheats upon his mother the church , wretchedly and unconscionably abusive , a great practiser of hypocrisy , one whose proselytes are but too great approvers of hobbs his leviathan , a maker of saplesse , senselesse , subitane comments of scripture , a wofull calumniator , a thrasonicall boaster , stubborn , wormish fancy , intolerable , extravagant , an helvidian , antiscripturist , like the old hereticks making their brains their bible , wanting honesty , loud lying , horribly wicked , absurd , foolish , childish , malicious , frantick , slanderous , insolent , scornfull , ridiculous , against whom the dreadfull judicial hand of god is highly lift up ; and again , one who hath the just hand of god upon him , and likely to be dementated by god for perdition , a manichee , holding that which the boldest jesuite would tremble to admit into his creed , one who flurts and flounceth at his neighbour for want of logick , a gracelesse traducer , odious , hatefull , * without shame or modesty , or any the least love of the truth , one who hath drawn a brawn upon his forehead and his conscience , one who proclaimes his sin as sodome , and worse then sodome , with a stubborn mind , which sodom never did , having a design highly jesuitical , rendring the soundest protestants odious , to make room for the pontificians taken into his bosome , basely abusive contrary to conscience , blowing hot and cold like a satyr , of a lavish tongue , a broad conscience , a crafty pate , one whose religion grows upon the stock of policy , far in the way to rome , like malicious persons guilty of the plague ; and ( to shew that he goes out at the same door which he came in at ) i am finally an heretick to be rejected . that these are all his own complements , is so well known to as many as have had the patience to read his second book , and so almost-impossible to be denyed by himself , that i think it not needfull to mark the pages where they are written ; which would prove a greater trouble to the printer , and to the corrector of the presse , then matter of satisfaction to any readers . but as i have them all in readinesse , and given a view of them to many who have desir'd to be spectators of so strange a sight ; so if mr. b shall murmur at my omission of the pages , he shall not fail of them , as soon as i know what he would have . so far are these from being more then what his book hath afforded , that they are only a sprinkling of his behaviour . for a gentleman in the country having a great curiosity , to know how much of the volume might have been spent in meer railing , ( if it were thrust up together ) took the courage , for once , to make a tryall ; and the totall of his collection did amount to no lesse , then eleven whole pages in a spacious quarto all as full as they could hold , and overflowing the very margins . now had i the leisure to take account of all the like courtesies bestow'd on others ( for the . pages-full i spake of were all on me ) i leave the reader to imagin how fine and slender his book would be , if such large collops were par'd away . in the little account which i have given , there is a greater affluence then he could meet with in his textor's epithets , or in his sylva synonymorum . it may be wonder'd at by some , how a man of his diligence in the way he goes , should forget ( this bout ) to call me devil , but ( in stead of that ) should chuse to call me an angel of darknesse , ( p. . ) the reason of it is very evident . for he confesseth , that before , he was somewhat a playsome , and had b ex●berances of passions ; but now he is reformed , upon the admonitions of his friends , who did give him a c hint that he was somewhat over-heated , & therefore he gives them d most solemn thanks . he now mislikes e the hare-brain'd fury of some men , falsely called zeal ; he is for f prudence and necessary moderation . and therefore having , before , called my copie of notes a noon-day devil , he is now contented to call my person an angel of darknesse , which amounts to no more then a mid-night devil , which is not so bad , as being a modester devil , then that which walketh about at noon . in his first book indeed i was a satanicall and diabolical blasphemer , nay an exceeder of the devil himself in blasphemy , and worse then diabolically wittily wicked . but that was one of his a extravagances , for which he will not defend himself . and therefore now the world is mended ( to my unspeakable comfort ) and i am only a mid-night devil , not one whit worse , or more wicked , ( as then i was . ) so that now he is assur'd , b that none of christ's cordial friends have any great reason to blame him , because he is against both extremes . before , i was for major atheism , now i am only for minor atheism , because now he hath hit the golden mean. p. . 't is true indeed , that in this his opus emendatum , he doth also seem to be over-heated , as before ; some c excesses of passion , stile , and temper , do remain ( like canaanites ) in the holy land : though god , d accounting him faithfull , hath put him into the ministery ; yet he is hetherto in via , on this side heaven , not fully arrived unto his state of perfection : sorcerer , and witch , apostatarian , and wolf , and eleven pages-full of zeal have not been candidly expressed ; and there is something of mortality still cleaving to him , whilst he admires at my impudence for not believing i was a ranter . † but let us be so just as to hear him speaking for himself . e what have i done ? ( saith mr. b. ) is there not a cause ? was not our saviour sufficiently zealous ? and did not * all the apostles , especially st. paul , imitate our saviour in this ? he that shall meet with the like , and behave himself more modestly , let him throw the first stone at me . calvin was lyable to errors and passions as my self . p. . — f have i not offered to do open penance for my passions , if they prove against me either scurrility or calumny ? is this laodicean luke-warm age so full of heats and zeal against seducers , as that he who thinks it his duty earnestly to oppose opinions , practices and designs , must be unreasonably blamed for so doing ? take heed ( good reader ) that you fall not into the danger of thinking hardly of this g orthodox and cordiall zelot . he tells us plainly ( c. . p. . ) that whosoever they are who will not yield to what he saith , is worse then distracted . but that he tells us on another occasion . keep we close to the purpose , and we shall find good reason for the worst of his words . he did wisely consider , that a other mens soft milky faint-hearted coldnesse , disguised under the pleasing term of prudence , fairnesse , peace , moderation , &c. hath been one of the two things which have brought us to that wofull passe that we are at in all ecclesiasticall matters . ( there he mumps the reverend dr. reynolds , who timely advis'd him to soft words , to omit my person , and fall wholly to the argument . again ) what a milky faint-hearted person doth the reverend dr. bernard appear to be in his sight , who told him b that the fruits of the spirit are meeknesse , gentlenesse , &c. and advis'd him to lay aside all verball animosityes , and personall reflexions , and calmly to fall upon the matter ? what ? would they have mr. barlee not to be valiant , and call men sorcerers , witches , wolfes , devils ? c the age is not so full of orthodox cordiall zelots , as that they need to be d discourag'd . mr. b. e blesseth god for his grace , who for well-●igh these . years hath not suffer'd him to behave himself unchristianly , ignorantly , or rudely . for what though he let fall so many slanders , perjuryes , contradictions , and railings , as have been written with a sun-beam ? yet having had grace irresistible , he was not suffer'd to do amisse , was not able to sin , he was so mightily withheld . f si quid intumuit pietas , if his godlinesse did swell , and boyl up ( as hath been shew'd ) igno●cat lector , we must pardon him in conscience ; and so dr. twisse had said before him . if i , or other morall men shall wipe off his calumnyes , we are presently master raylers , for we are angels of darknesse ; and reason good , for we resist mr. barlee in his inventions . but when he shall rail , and invent slanders , who hath that priviledge indulged to him , the case is then alter'd , for he makes it known to the world , that god hath g called him to be faithfull ; and all is no more then a godly tumour , as he is pleas'd to expresse it to us . in his introduction to this his second volume , he solemnly h prayes to the god of all grace , that he may be mightily assisted and wisely directed in the management of so great a work , that if through his exceeding great weaknesse , as is the * judgement of diverse good men , he did give too much way to his passions at first , by not hitting the golden mean , he may be more successfull in his second attempt , lest the church and the world complain of him . iudge now , reader , whether his prayer hath been heard , or whether when he pray'd , he spake as he thought . before , he gave too much way to his passions , and did not quite hit the golden mean ; but now he thinks he hath nick't it . salva res est , saltat senex . a he even skips for joy ( pretty lamb ! ) and doth not repent him of his crueltyes , because he designs to kill a heretick ; and b english hereticks ( he thinks ) are not to be kill'd with kindnesse , as some have vainly imagin'd . but 't is time that i come to another section . § . . it is no small part of my vindication , that names and epithets are given to me by that incomparable syringe , ( for such i may call our author's quill , ) which hath squirted ink into the faces of the most excellent persons in severall kinds . for if mr. b. may be believ'd , c grotius was an unparallel'd prevaricator in religion , and cruelly spitefull against protestants . to admire his writings is a dreadfull sign of dementations of many great wits , and of their inclinations to popery , socinianism , wicked carnall policy . there is no christian clergy-man under the cope of heaven , be he pontifician , episcopal , presbyterian , or congregational , but they have reason to be an enemy to him and his writings , for betraying all ecclesiastical power into the hands of meer laicks . d he was a prodigious enemy to calvin , a betrayer of his own native country , from which he was justly and perpetually exiled . he made it his businesse to be a judas against the protestants , e & shew'd himself devoid of all christian ingenuity . f castalio's books are viperous & socinian . g s. episcopius was a lying-socinian-antitrinitarian-cretian ; spake against the dictate of his conscience ; most wantonly and sawcily trifled with the synod . h dr. taylor may at last swallow the later sequel of jansenius , that christ dyed not , ergo he is not incarnated . the lord be mercifull unto him . i a man desperately unadvised , & for his affection to the protestants , such another as my self ( a cassandrian papist c. . p. . ) k drunken dick thomson was bewitcht with the conceipt of his own parts , as much as any babylonian , intoxicated by the cup of the whore . in a word , all the great and good men , who for above . years , in all countryes , have opposed a those opinions which mr. b. is now of , were so many [ dragons and leviathans , sharpning their tongues and pens and wits against the omnipotent soveraignty and grace of god. ] reader , you must not be offended : for mr. b. tells you , that mr. calvin was lyable to errors and passions as himself . and if he means , as lyable as himself , he useth mr. calvin a great deal worse then his arminians . what would you have a man do , when he is tortur'd with so many twitches of the aking tooth ? even men of mild tempers will be apt to cry out , after the measure that they have smarted : how much more may an * orthodox and cordial zelot ? pangs and torments make some men rave . it being naturall to the creature , to ease it self by any means ; and to lessen its agonyes , by giving them the quickest and largest vent that he is able . many men have blasphem'd in fits of hast and vexation ; not for want of right principles , but of strength and patience to make use of them . it hath been matter of satisfaction to some stomack full souldiers , whilst they have grovelled upon the earth in blood and slaughter , at least to brow beat their enemyes , and ( for want of other weapons ) to look blows at them , and call them doggs . i will not vindicate those persons , whom mr. b. hath thus reviled ; because i think it their vindication , that none but a correptorie corrector would have dared in publick to have revil'd them . i will only put him in mind , that this is now the second time wherein he hath printed his own disgraces , by giving the name of drunken dick to that renowned scholar mr. thomson : a person admired for his abilityes by the most pious and the most learned of the belgick protestants ; and highly commended by bishop abbot , who writ against him . pascitur in vivis livor . had that great man been alive , m. b's superiours might have malign'd him . or had i cited any one passage out of his learned book , mr. b. then might have pretended some small occasion for this asperity . but that upon no occasion offer'd he should have drunken dick thomson in both his prints , bewrayes a marvellous cacoethes in the inward old man. if mr. thomson were ever drunk , it is more then i know ; i am sure his writings are very sober : nor came i soon enough into the world to know him by any thing but his writings . in the judgement of mr. baxter , i do not speak mine own judgement ) * he that hath oftentimes been drunk may yet have true grace , and be in the number of the godly . nay there are worse things then that , which a man may commit , and yet be godly , saith mr. baxter . a how many professors will rashly raile , and lye in their passions ? how few will take well a reproof , but rather defend their sin ? how many in these times that we doubt not to ●e godly , have been guilty of disobedience to their guides , and of schism , and doing much to the hurt of the church ? a very great sin . peter , lot , and its like david , did oft commit greater sins . and yet a b man must be guilty of more sin then peter was in denying and forswearing christ , that is notoriously ungodly ; yea then lot was , who was drunk two nights together , and committed incest twice with his own daughters , and that after the miraculous destruction of sodom , of his own wife , and his own miraculous deliverance . † nay a man that is notoriously ungodly ( in the sense in hand ) or unsanctified , must be a greater sinner then solomon was with his . wives , and his . concubines , & grosse idolatryes , when his heart was turned away from the lord god of israel , which appeared unto him twice , and commanded him not to go after other gods ; but he kept not that which the lord commanded . thus far mr. baxter : from whom , in conscience , i am bound to declare my dissent , and to warn my weaker readers not to believe a word of it . i will only say for mr. thomson , that he was not dry drunk , nor added drunkennesse to thirst , as many precisians vvere knovvn to do . what vvas said by the prophet , ( isa . , . ) i may also say in another sense , that many have been drunken , though not with wine , but vvith somevvhat worse . i vvill not imitate mr. b. by raking inhumanely in dead men's graves . but i have heard of a great one of mr. b's party , vvho , as often as he vvas vvilling to exhilarate himself vvith the devv of bacchus , vvould make a short exhortation to his bons compagnions , holding forth to this purpose , if not in these very words : [ come , beloved in the lord , let us be refreshed vvith the othr bottle of sack : vve have an interest in the creature through jesus christ : let not the vvicked drink all . ] i name not the man , and so have revealed no secrets . but i am willing that mr. barlee should see the uglinesse of his arguings against a doctrin , from the personal corruption of some one man who did assert it . how easily might any man requite suchusage ( as god forbid that any man should ) by saying impatient * iack calvin , or calvin was a proud iack ? is not that the same with drunken dick thomson ? for was not richard the name of the later , as well as iohn of the former ? nay did not mr. calvin confesse he was impatient ? and that the beast was grown masterfull , he could not tame it ? was not bucer a moderate man ? and did not he call calvin fratricide ? and is not that much worse then drunken ? and is not all this printed by their very best † friends ? but never did mr. thomson accuse himself of being drunken , much lesse from the print-house . and therefore mr. b. was ill advis'd . § . . he was also ill advised in being no kinder to himself , then to pull down commonly with his right hand , what he had raised with his left . had his memory lain in his fingers ends , he would either not have written the former parcells of his book , or at least he would not have contradicted them in the later . to shew this at large , were to compile a whole volume of self-contradictions . but yet my reader shall have a tast of what hath been the greatest part of my entertainment . one while he tells he hath abstersed a all calumnyes ; and yet another while he pretendeth to have b omitted many ; nay briefly to touch upon a few , and not to mention a world more . had he followed the advise of his father pliny , saepius respiciendo titulum , he would not have swallow'd so great a camell without having felt it in going down . he said in his title [ a full abstersion of all calumnyes ; ] and yet he rap't out an c oath , that of all those forgeries and fictions which i had charged him withall , there were but in all his book to which he seem'd to give credit . nor had he sooner said so , but he nam'd a fourth , to which he avowed his giving credit . as if he thought that abstersion had signified recantation , and that he meant only to say , a confession of all calumnyes except those three , * two of which he also d confessed to have been calumnyes indeed . first he made himself smutty , and now with a char-coal he strives to make himself clean . but never was any man fowler in the full abstersion of a chimney . at first he a promis'd his reader , that he would write in a certain method ; but solemnly brake it a little after , by b declaring his purpose to quit that method , and for brevityes sake to be immethodicall . for above years space , he durst to lay down his life , he c never swore a rash oath ; yet he d swore most rashly not above leafs before , and no lesse rashly in his correptorie correction p. . besides that he swore the scotish covenant , and another oath besides that , which if he did not swear rashly , was rashly broken . he e never cursed ( if you believe him ) in years ; but yet believe me , he cursed himself ( correp . corr. p. . ) and here curseth others ( c. . p. . ) and together with himself , the * chief men of his party , upon whom he f wisheth that myriads of anathematisms may light , if they hold that god is the fountain or cause of sin . yet he holds it himself in the very next page ; where he saith that god is the naturall cause of the mere act of sin , and the accidental cause of the very obliquity of the act of sin , ( p. . c. . ) he g denyes that he accused me of assertive socinianism , and yet h accuseth me often in the great , and addes i rank to the socinian . he frequently called me arminian , and arminius my * father ; yet he reckons up k many things , wherein he confesseth i do recede from arminius , and that irreconcilably ; and yet he feares not to say , that i have l all my principles from arminius . i am but m inclin'd to popery ; n yet am half a pontifician or papist ; nay a o whole one . he saith he p never call'd me heretick ; yet q often doth it . he pleads for the r lawfulnesse of his railing ; and yet s denyes his pleading for it . he saith his manuscript copy of my notes doth not differ from mine , in t any material thing ; and yet ( in the very next page ) he saith they are u two distinct things , and that 't is false to say , that they are one and the same for substance . he would not presse me to things which i was most likely to w refuse to have my doctrins tryed by ; and yet would be x tryed by no other then his senior sympresbyters . grotius is often a y socinian ; and yet a z papist , which no socinian can be . the same a grotius is an enemy to all popish and episcopal clergy ; which no papist can be , and be a papist . he saith his senior sympresbyters have b receded from their subscriptions ; and yet for all that , that they have been a least upon their tropicks in these tropical times . god ( saith he ) is the naturall b cause of the act of sin ; and yet that sin hath no efficient cause . ( corr. corr. p. . ) throughout his first book he was much and often for the way of the sublapsarians ; yet ( being beaten out of that ) he c declares himself now to be a supralapsarian . he sometimes d commends me for extreamly gallant parts , and diverse rare excellencyes , and e fine abilityes , and of a f superlative wit ; yet at other times i am a g wordy and windy man , of a blunt judgement , and fitter then any of my neighbours to supply the place of an h idiot . it is frequent with him to slight my arguments , as if they had nothing of force in them ; and yet he confesseth that he is brought to an extremity , to his very last reserve of forces , which if they fail , the cause is lost . this i say he confesseth , if he understands the meaning of his proverb , i deventum est triarios . if he doth not , i cannot help it . he confesseth that his k passions against me . are exuberant here and there , and talks of giving me satisfaction ; but yet he boasts of his l moderation , and will not so much m as accept of my pardon . his fictions and railings he calls his frailtyes , and doth n confesse they are great and many , and that he began his first book with a confession of them ; and yet his whole first chapter is not only to excuse , but ( in some places ) to commend them . he snatcheth severall occasions to tell the o world , [ that he learned hebrew many years since , and hath attained to some little something ; and from the th year of his age to this very hour , men of the greatest note for learning and piety have given large attestations to his scholarship ( which he ever writes with ll ) when they have not been sollicited to it by any thing but their own forwardnesse . ] and again , that the most illustrious luminaryes of the church did grace his labours with their unexpected encomiums . p. . and p that some of the greatest eminency for learning and piety , did in letters expresse their good resentment of his labours , & thankfulnesse for his pains . but yet in a grosse contradiction to the first of these passages , he hath published two books ; * whereby he hath shew'd it to be impossible , that the most learned and the most pious should commend his learning . for if they were learned , how could they be so much mistaken ? and if they were pious , how could they speak what they knew not to be true ? since mr. b. hath so partial an opinion of himself , and had such need to let it fly , as that he could not forbear to say in print , that he is a not hardly opinionated against himself , and also shews what it is that hath done him hurt ; it will be a charitable attempt , to lay that spirit thus conjur'd up , and to mind him of something for his humiliation . he tells his patron ( he saith , not as a spaniel ) that he knows not any mere b individual alive , to whom , under god , he would more desire to approve all his travails . as if he thought that individual had signified a man , which every child could have told him is a generical word , & as aptly spoken of a beast , a tree , a stone , or a devil , as of any man whatsoever . i had said that sin was quid positivum : he saith i put an c apotheosis upon sin ; as if he thought it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pono ; unlesse he means that i made a god of it , and then it is infinitly worse , as i shall shew in my second part . he calls me d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a way , as if he thought it had signified a young man only . for he could not intend to say , that i am newly converted to the christian religion ( as the word importeth ) because he calleth me apostate , and apostatarian , and twenty things to that purpose . so he useth the word e apostacy ( and writes it with a [ c ] ) as if he thought it had signified who-know's-what . nor can he excuse it any way possible , unlesse by confessing he bore false-witnesse . i did but dip by accident into his correp . corr. when i chanced to light upon this rare f passage . heartily i can wish , that you would not steer the ship you are one of the guiders of per archipelagum , through the main ocean unto rome it self . it seems he thought that archipelago ( which i mention'd in my notes ) had been the oblique case of a latin word , because he knew pelagus was latin for a sea. and such was his knowledge in geographie , that he thought the archipelago had been the ocean , through which we saile from hence to rome : or if he knew it to have been the aegean sea , his mistake was more ridiculous , in thinking that that sea was on this side italie . as great a jest as that preacher's , who told his hearers , they must passe through the dangers of the red sea , before they could arrive at the cape of good hope . i need not speak of his citing aristotle and chrysostom in g latin , because i know not what it may signify ; whether that he thought they were latin authors , or met with a translation at second hand . it were well if he were able to write true english on all occasions , as well as upon some . examples of the contrary are extremely * rife in his publick works . whosoever shall consider , how he a prayes perfect non-sense in his dedicatory epistle , and how in the end of his postscript , he is skipping for joy out of sense and syntax ; and shall compare what i have shew'd ch . . § . . he will say that mr. b. was somewhat too lavish of his praises , upon such an obnoxious and faulty self : his faults being greater then b those of rivet , of which the grave and wise grotius took publick notice . and in this i have follow'd that great example . § . . what he alledgeth to shew his learning ( for no other reason can i imagin ) concerning the books in his study , of which he proclaimeth unto the world , that † he should be loath to part with them for l . ( ch . . p. . lin . , . ) is as far from being argumentative , as any thing which he hath spoken for his doctrin of decrees , or of god's being the * cause of sin . and though it merits not an answer or confutation , yet because i cannot imagin vvhy he should put it into his book , unlesse he thought it to be of force to serve for a part of his vindication ; i vvill respect him so far , as to make him a return by these degrees . . i never did accuse him of having a cheap study of books , nor did i ever conceive it could be any mans crime . † grotius vvas the owner of very few books : he liv'd most upon borrowing the books of others , and that from the chiefest parts of christendom ; vvhich having contracted into his paper , and thence digested into himself , he became an * animated library , or an * ambulatory pandect , of all the best learning in all the vvorld . . what he saith of his books is gratis dictum ; neither proved by witnesse , nor by an inventary of the particulars . and vve vvho are english-men , do not like your dutch reckonings , nor is it the likelyer to be so , because he sayes it , vvho hath been found so often to give us the issues of his invention . the boy in horace vvas so known to speak falsely , that vvhen at last he spake an important truth , none of the neighbourhood vvould believe him . . he doth not tell us hovv much his study of books is worth , but for hovv much he vvill not leave them ; vvhich is only to tell us his great affection to those authors , vvhom he hath indeared unto himself by many late obligations . but another man perhaps may be as glad of their room , as he can be of their company . . admit l . would buy a great study of books , ( which yet i cannot apprehend ) if he meant to infer himself a man of great learning , i deny his sequel . for then the richest man living would have it in his power to be the learnedst . many stationers are masters of much more learning , then the best scholars can pretend to : but there is commonly this difference , that the stationers learning is without him , the scholars within him . yet the stationer hath a mighty command of his learning , ( as well as mr. w. b. ) for as he bought it at his pleasure , so he may sell it at his need ; and till then , may hang it upon a tack . we see 't is very ill arguing from the quantity of the study to the quality of the student ; whose greater commendation were , to have no more books then he can put into his brain . whosoever shall impose a treasure of mony upon a mule , will not certainly enrich , but load the creature . but if he prized his books to save his executors a labour , he should not here have put it in his book of abstersions ; he should rather have reserved it for a codicill of instructions , to be annexed ( when time serves ) unto his last will and testament . § . . i must not thus insist upon the other like parts of his vindication , and yet i may usefully represent them ( for many reasons ) by drawing up a short catalogue of his escapes from the question of gods decrees ; wherein will be seen his dexterityes in finding work for the printer , and providing materials for a book , without indangering his cause upon all occasions , the very mention of which he had found by experience to be unsafe . hereupon he takes occasion ( because no good body would be so courteous as to offer it ) to acquaint his readers with many particulars of his life , which the publick-minded man would not have to dye with him . ex. gr. . he hath been in this very country well-nigh these fourteen years ; never behaving himself unchristianly , ignorantly , or rudely , amongst many discerning gracious christians , amongst divers most venerable and eminent scholars . . he is averse from the very act of writing fairly and slowly . . he would not for l . that other men should be put to it with printers , correctors and transcribers , as he hath been . . of divers late years he hath preached by the hour-glasse . . he catechizeth in his parish , as well as preacheth . . his carrier ( he tells us ) comes to him on saturdayes in the afternoon , and goes by ten a clock on munday morning next after . . a bishop of my name ( to whom i never had any relation ) was wont to make clinches as well as he. . we must know , at what glad t●dings his sympresbyters would have jumped . . he layes up an article against me , against the time that ever we may be so blessed , as to enjoy presbyterian censures . . he tells us a tale which he was told by an oxford stationer , to commend his book for orthodox , because it was so little bought . . a certain man whose name was forbes , a scotish divine , was for above years preacher at delph . . and he did speak to mr. barlee in the presence of dr. ames . . he was more then ordinarily acquainted with bishop davenant ( if you believe him . ) . bishop davenant did once in private sadly bewail to mr. barlee ( as mr. barlee tells us ) the great growth of popery and arminianism . . we must not dye in ignorance , that the bishop writ a large letter to him about the crosse in baptism . . and ( which is most worthy to be communicated to late posterity by the indelible characters of the presse ) the bishops letter was in folio . to conclude in a word , ( that i may not violate my promise of giving in a short catalogue ) one while he strokes mr. whitfields gray haires ; another while he cajoles a worcestershire minister : now he tells us ( but unsincerely ) some table-talk at daintry concerning socrates and iob ; anon he gives us to understand the severall parts of his age. somewhere he tells us what the brethren intended , in case presbytery had prosper'd ; and that he writes but a scrawling hand at the best . into such kind of subjects hath he been pleased to step aside , from his pretended confirmation of irrespective decrees . § . . there are but two things more in the making up of my accounts , with which i shall at present detain my reader ; viz. the odnesse of his excuses , and the prettinesse of his wit. a tast or two of each will be an opiparous entertainment . as for the former , his facility is such , that though his tetters are never so spreading , the least drop of his soveraign ink will cure them all in an instant : if angry blisters have been discover'd upon the two-edged member , he gives us to know he is of a very small stature , and little men are still fretfull ( p. . ) if any thing ailes him in point of literature , or manners , it is no more but that his memory was terrible false to him ( p. . ) or the printer did him a shrewd turn ( p. . ) or he had motives to it which shall be namelesse ( ibid. ) or he was told it by a reverend minister ( p. . ) or by a person of true honour ( p. . ) or by a conscionable divine ( p. . ) or by w. c. ( p. . ) or by a gentleman-entertainer ( p. . ) or else it crept at the , presse out of his margin into his text ( p. . ) and so all 's well . if he is told of his clinches , he shewes scripture for it where there are none ( p. . ) if he is caught in the act of doing violence to my words , he saith , he did but allude to them , not quote them directly ( p. . ) when he is brought to such a pinch , he knows not which way to answer , or any other wayes to evade , then he saith of his opponent , that he hath words and wit at will ( p. . ) or else he tells us a story of dr. twisse ( p. . ) and that he hath heard the doctor spake it a * hundred times over ( ibid. ) the whole vertue of which story doth consist in the tinkling of thorns and scorns ▪ ( ibid. ) thus let the difficultyes and streights of our great artificer be never so many for number , or never so monstrous for shape , with a dash or two of his pen he winds himself out of all , he makes all fair and unreprovable . there is not a fault in his manners , nor ( i warrant you ) a flaw in any one part of his undertakings . so much for his artifice in drawing good over evill . § . . and because in the course of his studyes he hath attain'd to a pair of jests , which in a volume of that bulk may run the hazard of being lost , i will adde my mite to their conservation . it seems he had learn't ( by one means or other ) that his sympresbyter with the long breath ( which admonish't mr. baxter to keep his distance ) had in a latin epistle , ( upon such an occasion as he could get , ) shew'd the dimensions of his wit in the mistaking of my name . no lesse then four whole times , without the fourtieth part of a reason , he was resolv'd to call me persius : and a little after took care to say ( what he thought would be pretty , ) difficile est satyram non scribere . thus lay the hint , upon which mr. barlee held forth as shrewdly in his abstersion , that i am * a iuvenal divine . he thought it was pleasant for iuvenal and persius to be both predicated of me ; and so hath left unto posterity this memorandum , that when two sympresbyters joyn wit to wit , they are able ( betwixt them ) to break a jest . as his first jest is on my name , so is his second upon his own : in allusion to which , he is again ( saith he ) call'd out to * thrashing . for mr. barlee to be a thrasher , it seems he thought to be as lepid , as for the high-wayes of egypt to become all travellers , when the dust of the land was wholly turn'd into lice . but he should have known whilst it was time ( what is now too late ) that he who is not skill'd in thrashing , must take great heed how he fights with a flaile ; lest in fetching back his weapon to lay it on so much the harder , he prove so unfortunate as to break his own head . had i been in his case , and he in mine , this book , without question , had been intitl'd , mr. barlee thrashed with his * own flaile , and found in the winnowing to be but chaff . an appendage touching the judgement of the late most learned and pious primate of armagh , as to the matters in controversie betwixt the two parties . that it concerns me very neerly to perform my promises to my reader , and so to communicate the grounds of what i have publickly a●firmed , concerning the judgement of the right honourable and learned primate of armagh , as to the doctrines which i controvert with the unjust usurpers of his authority , and bold invaders of his name , my reverend friend doctor bernard hath made apparent ; for if i have wronged so great a person , it is by so much the greater wrong , and exacteth from my conscience by so much the greater reparation . nor can i but take it very kindly from so reverend a person as dr. bernard , that by opposing what i reported in that particular , he hath given me an occasion to shew the truth in its lustre , ( which till now was exhibited in somewhat a thick vail ) by laying upon me a necessity to clear my self . to clear my self ( i say ) not from any aspersions which dr. bernard hath cast upon me , ( for there are none in his letters , if rightly taken , and applyed , he hath rather open'd a way to my vindication ) but from the sinister and irrational uses , which mr. barlee and his peers ( if yet he is not a peerless person ) have had the skill or the unskilfulness to make of those letters , against the intention of him that writ them . it is not therefore my purpose to clear my self , or my informers , or the precious memorie of the l. primate , by a p●ofessed work of hostility against those letters of dr. bernard ; but rather by shewing that those letters were so warily written , as to have nothing in them of hostile against me , or mine : not pretending to prove my affirmation to have been false , but alledging some circumstances by which it might seem to be unlikely , and obliging me thereby to prove it eminently true . first , he ingenuously professeth , that as it is hard to prove a negative , ( p. . ) so , according to my caveat , he doth not take upon him to do it , ( p. . ) but immediately adds , he understands not the ground of my definitive sentence , &c. ( ibid. ) and therefore the utmost i have to do , is to make my ground visible , that an obscure truth may not suffer for want of a right understanding . secondly , as dr. bernard hath candidly professed , that he took not upon him to prove the negative of what i said , ( p. . ) so he professeth to be content that i enjoy my opinion , if i censure not him for not forsaking his own . ( p. . ) and sure he cannot but be inclinable to agree with me in the end , who differs from me in the way upon such amicable termes of reconcilement . thirdly , though dr. bernard was willing ( as well he might ) to put the belief of my affirmative to some kind of stand , ( at that time of the day , whilst yet he knew not the ground upon which i marched ) yet he pretended not to do it by any other then probabilities ( p. . ) and we know that probabilities do●ly in the middle twixt truth and falshood ; it is not in their nature , and so belongs not to their office , to make a proof , but to ingender a perswasion ; they are proper to rhetoricians speaking in genere deliberativo , not to those who intend a scientifical demonstration . and such was the modesty of that reverend person , that he professed only to stick to his perswasion ( not to his knowledge or assurance , which in that case was impossible ) confirmed ( as he goes on ) by probable testimonies , that there was no such change in the primate near his death , ( p. . ) where he confesseth that his testimonies were no more then probable , and such as only begot a perswasion in him ; nor doth he seem to be perswaded , that the primates judgement was never changed , but that it was not near his death . and if it was longer before his death , then i supposed it to have been , i am extremely glad of it , because abundantly happy in that mistake . fourthly , as dr. bernard affirmeth ( the third time also ) a naked improbability of what i said , ( p. . ) so he seemed to believe , that i had no other witnesses of what i said , then such as were present at his sermon , wherein he taught , that by the death of christ all receive this benefit , that they are saveable , or put into a capacity of salvation , that termes of peace are procured for all mankind , that all mens sins are become pardonable , mercy attainable , and the like . from whence i easily gather , that had he been timely enough acquainted with the other evidences which i received , he had not opposed his probabilities against such pregnant and cogent proofes . fifthly , whereas it is said by dr. bernard , he was perpetually with the primate when last in london , ( p. . ) he must not be thought to mean , that he was never absent , but that he was present very often : for it appears that he was absent , when his grace and dr. walton discoursed together of these affairs . nor am i moved in the least measure at what he seemeth at least to intimate , p. . because he seemeth only to do it , but doth it not . a person of his prudence could not be so extravagant , as to put speeches into my mouth , which never proceeded out of my thoughts . i did not only never say , ( no not so much as in a dream ) that the l. primates opinion was wholly for arminius , but expresly said he was an anti-arminian ( as dr. bernard doth acknowledge by his recital of my words p. . ) i only said that he asserted universal grace and redemption , as well as arminius ; meaning a salvability , procured for all without exception : more then which i look not after , nor do i care to have granted : and i am sure my l. primate affirmes no less , even in that which dr. bernard hath publisht of him . all which doth not hinder , but that in several other things his grace did differ from arminius , as i and my brethren have alwaies done . it is sufficient for the honour of that exceedingly learned and pious man , ( i mean arminius ) that though he wanted not his errors , ( as what man living can be without them ? ) yet he was orthodox in the main ; and more exact in his iudgement , as well as life , then your other presbyterians are wont to be . sixthly , what is spoken by dr. bernard ( indiscriminately ) of universal grace and universal redemption p. , . ( betwixt which two there is a very wide difference , although the one does evince the other ) i am not at all concerned in : it having never been my opinion , ( nor compatible with it ) that the same measure of grace was equally and alike conferred and applyed to iudas , which was to peter : but on the contrary , that though all have a sufficient , yet some have a more abundant measure ; one hath five talents , another hath two , a third but one ; everyone according to his several exigence or ability ( mat. . . ) and according as the master is pleased to deliver out his goods ( v. . ) but he that hath least hath sufficient , if he hide it not in the earth ( v. . ) but rather trade with it ( v. . ) according to the purpose of him that lent it , ( v. . . . . ) as he who had five talents did gain five more , ( v. . ) and as he who had but two did also gain his other two ( v. . ) so he who had one , and onely one , might have gained one more , if he had not been a wicked and slothful servant , ( v. . . ) as he who improved his two talents into four , received the very same euge ( v. . ) with him who improved his five to ten , ( v. . ) so had the third servant improved his one talent into two , he had also received that blessed saying of his lord well done thou good and faithful servant , thou hast been faithful over a little , i will make thee ruler over much enter thou also into the ioy of thy lord. a little mony is sufficient to d●ive a little trade , & is capable of yielding a porportionable increase . but although one talent is less then two , yet considered in its self , 't is not a little , and compared with other summs , it is a very great deale ; for a single talent is no less then a hundred eighty seven pounds and ten shillings , which is a vast summe of mony in some mens purses and esteems . a talent of grace is infinitely more precious then one of mony : and whilst i thankfully acknowledge , that my talent of grace is sufficient for me , ( though a farr less measure then god hath given to some of my brethren ) mine eye is not evil because i see that my masters is very good . i do not envy my brother for having five to my one ; but am heartily thankful for his abundance . so farr am i from believing , that gods grace is dispensed to all alike , that i fear those professors have less then others , who have proudly adventured on its inclosure . i say therefore again , that i am not concern'd in those words of dr. bernard , concerning the same measure of grace common to iudas with s. peter : and by so much the less , because he candidly professeth , ( p. . ) that he would not be understood to interpose himself in the controversie , or to affix thus much upon mr. pierces judgement ; of which , if his readers will but take a due notice , as well as mine , i shall be freed from the danger of being injur'd by their mistakes . seventhly , dr. bernard concludeth his second letter to mr. barlee with a great civility to my self , and with a very course complement to my delator , professing to have appeared in this affair , neither in patronage of mr. barlee , nor out of any opposition to mr. pierce , ( p. . ) which as it was more then i expected from a perfect stranger ( whose favour too had been courted by the renowned raiser of false reports ) so from a person of that temper which since i find him to be of , i could in reason expect no less . and how many advantages soever other men may have over me in other kinds , yet in offices of humanity and mutual forbearance , i am very unwilling to come behind them ; but will say of dr. bernard , a reverend person , ( as abraham to lot in another case ) why should strife be between us , when it appears that we are brethren ? these are sincerely the very reasons why i take no other course to clear my self , and my informers , and the honour also of the l. primate , then by publishing what i have spoken in several letters to dr. bernard , which lying by me already written , and comprehending the main ( though not the all ) i have to say of that particular , have fitly saved me the labour of writing all over again in another forme . i should otherwise have chosen to extract the substance of my letters , and ( out of that ) to have made a close narrative of all my meaning , if both my time and my patience would have sufficed for such a work , i have forborn to publish dr. bernards letters with mine own , not that i thought i might not lawfully do it , ( as mr. barlee had done before ) but because i was not sure that he would take it in good part , and because i knew it was not needful ; there being nothing of concernment in any one of his letters , but what may easily be gathered from one of mine . for the reverend dr. bernard at his lodging in grayes inn. sir , there are three things especially by which i am urged to give you the trouble of this address . first , a report which came to me from several hands , that you have said something to me by way of letter ; which , although it came not to my hands , i am to thank you for as heartily as if it had . but a second report hath made me guess at the contents ; for i have heard that you were angry with mr. barlee , and with me , for doing wrong to the memorie of the late most learned and reverend primate of armagh . and again i am to thank you for being angry in such a case , wherein my anger concurrs with yours , and that against mine own self , on supposition that i have injured that excellent person , whom i laboured only to vindicate from him who did . but as i heartily intended the primates honour in what i publickly spake of him , so i cannot yet think that my intentions were misguided , or have missed of the mark at which they aim'd . for mr. barlee had printed such things of the primate , as did imply him a patron of those sad doctrines which he asserted . and because i was inform'd by several persons ( for learning and piety beyond exception ) that though his grace in former times was universally thought to be the prop of those doctrines which mr. barlee asserted , and i oppos'd , yet in the latter part of his life he declared his aversion to those opinions , and his perfect concurrence with bishop overal ; i thought it my duty to make this known , that so mr. barlee might be defeated , his grace righted , the common people disabused , and many learned men profited by that example . and supposing ( as i did ) that my lord primate his grace had once in times past been extremely different in his judgement from bishop overal , as having embraced the way of the anti-remonstrants , how could i possibly do less then conclude from thence his change of judgment ? but i have thirdly been inform'd , that the cause of the displeasure conceived against me , is not my saying that the primate was at last of the opinions which i am of ( in these points ) but my implying his having been otherwise , by my affirming his change of judgment . and again , for this cause i am to give you great thanks ; it being most suitable to my wishes , that his grace may be proved to have been alwaies of the judgement which i am of , and that by consequence he never chang'd it , and that i ( by consequence ) was much mistaken on the right hand , as mr. barlee and his abetters were more mistaken on the left . in the mean time it is evident , that what i spake of him in my books , was safely spoken in all respects . for what i said that i was told , i was told indeed , and that by excellent persons , whom i shall name when time serves ; how truly or falsely , viderint illi . and this must be granted me by all the world , that my lord primates opinions in the declining part of his life were either changed , or not changed , from what they formerly had been . if they were , it is happy for me that i did not err in what i publisht ; and if they were not , it is much more happy i was mistaken , and misinform'd : for as 't is much for my purpose , that so eminent a prelate was perfectly orthodox at the last , so it is more for my purpose , that so eminent a prelate was alwayes orthodox . on which side soever the truth doth lye , it will reflect very severely upon the pretentions of mr barlee . for if my l. primate forsook those doctrines which he and his party are wont to plead for , it is some discredit to their cause , that so great a person thought fit to leave it : but if he was never of those opinions which they report him to have been of i know not how they can excuse so bold a fiction . and now sir , that you see how truly zealous i am , and ever have been , in vindicating the honour of that great person from such aspersions as the adversary hath cast upon him , i shall make no doubt of having a fair opinion from you , concerning the ground on which i go , and the end at which i drive . and to give you a right understanding of me , as well as to assure you that i had answered your letter , had i received it , was the principal inducement to this present importunity from your humble servant tho. pierce . brington , octob. . . for my reverend friend dr. bernard at grayes inn. sir , it had ( it seems ) been happy , if your first letter to me had not finally miscarried ; for then i should have given you such a satisfactory account , as would ( i think ) have prevented , ( at least have altered ) your resolutions of sending letters to mr. barlee concerning me and my writings . to the next part of your letter i have these things to say . first that i did the very thing which you are sorry i did not . for before i durst publish what i had heard of the primate , i did consult with such persons , who ( i did verily believe ) could best inform me , ( as having been conversant with him to that very purpose ) and were most worthy to be believed , ( as being persons of great fame for life and learning . ) next , i desire you to consider , how unjustly diffident i must have been , if i had not believed what i was told by several grave persons , at several times , as from the primates own mouth , in private partly , & partly also in publick , and all attested to me under hand and seal , which upon fit occasion they will be ready to make good too . how impossible will it be thought , that three or four distinct persons , all of the priesthood , and of unquestionable integrity , should either by chance or by conspiracy , write the very same fiction ( if it were such ) to the very same party , who is not intimate with either , and to one of the number a perfect stranger ? nay , what if my witnesses are ( some of them ) strangers to one another , and of so exemplary veracity , that each is instar multorum ? will any man blame me for my belief , and not rather believe them as i have done ? when the thing by me asserted is matter of fact , it cannot possibly be proved with more advantage to me , or satisfaction to such as judge , then by ear-witnesses upon oath : whereas the negative to that is so impossible to be proved by any mortal , that i suppose no oath can be admitted . what the primate hath said to you , you may very well remember , but you cannot remember what he hath not said . nor can you know many things which he said to others , much less can you know he never said them . all which i recommend unto your timely consideration , because i am kinder to your credit then to be willing that you deny what can dilucidly be proved ; which i therefore suppose you will not do . and if in stead of a denial of what shall be proved by my informers , you affirm something else in derogation to it , it will be expected that your proofs be as good as mine . if they are not , it will redound to your prejudice ; and if they are , it will not at all redound to mine : but all the dishonour will be the primates ( which god forbid ) if he shall be found to have breathed both hot and cold , by declaring himself at once for two opinions , whereof the one is not consistent with the other . i have said ( and shall prove ) that he declared for that opinion which i am of ; and if afterwards you shall say ( what you will also prove ) that he declared for another inconsistent with mine , you alone in that case will cast a cloud over his name . and if we differ about the time of his declaration , ( you placing it in his former years , as i in his last , ) that indeed will salve his honour , but withal it will make as much for mine as i can wish , because it will help me to prove his change . in the mean time i am glad that you affirme the primate not to have been of mr. barlees judgement ; which is as much to the ruine of his correptory correction , ( where he useth that reverend and learned prelate as one of the heads of his party in these affairs ) as i need wish it in that particular . i am as sorry for that heat which you say you find betwixt me and mr. barlee , as i am glad that i do not find any in my self . 't is true indeed , i was forced to clear my self from his inventions , and to disown his ugly names , as well as to vindicate the truth from his adventures . but in the repelling of his fire , i do not remember that i was ever once heated . and if you have seen what stuff i had to deal with , i suppose you will think i could not have used him with greater mildness . but i find my self tedious ; and therefore my thanks to you for your promise to send me that which you have publisht , shall put an end to this large trouble from your assured friend and servant tho. pierce . brington , octob. . . for my reverend friend dr. bernard at his lodging in grayes inn. sir , your last , which was dated novem. . together with your book ( which it seems you sent with it , if not before it ) did not come to my hands untill the fifth of this instant , and then through the hands of mr. barlee , i was unwilling to send you my thanks for your book , until i also might send you some small account of my perusal ; which by the first opportunity shall now be done . but first let me acknowledge ( by way of answer to your letter ) that you have indeed afforded me so much respect , ( above what you have given to mr. barlee , ( in your second letter directed to him ) as i cannot be offended with any want in that kind . nay you farther load me , in one passage , with such a weight of commendation , that i know not how i can support it , but by his credit who laid it on . you have obliged me besides with a righteous construction of my intentions , which have aimed at the promotion of peace and truth . in which respect i am desirous , that even whilst we differ in some few things , we may be as they who agree in all . i shall not snatch at occasions of having controversies with you , though there is nothing more pleasant then to dispute with persons of so much temper . and had my neighbour of brockhole either embraced your advice , or taken his copy from your example , by how much more strongly he had opposed me , i should have loved and valued him so much the more . but so ill is the use which he hath made of your letters and of your name , and some expressions in your book do reflect so sternly upon my credit , and ( which is more ) upon my cause , that i think it concerns me either to clear what i have done from being any way injurious to the memory of the primate , or ( if i cannot do that , ) to make some ample satisfaction for having wronged it . that i intended no more then his greatest honour , all the world is my witness , for as much as i asserted him to be of that judgement , which all men are of who have the highest of my esteem : and to grow out of that which i think is error , to the possession of that which i think is truth , is not inconstancy , but improvement , as i interpret . when i left those doctrines into which my teachers at first betrayed me , i cannot say i revolted , but i was rather set free . to be fickle , is one thing ; but to grow and increase , is quite another . whatsoever i could intend as an honour to my cause , i could not choose but intend to their honour also , by whom i could think my cause was honoured . when i say that king iames , bishop andrews , philip melanchthon , tilenus , dr. potter , dr. godwin , and many others whom i could name of eminent learning and integrity , did turn away from those tenents which are called calvinistical , in exchange for those other which unconsidering persons do call arminian , i make accompt i commend them for bowing to the sceptre of soveraign truth : and this doth justifie my intentions in all i said of our reverend primate . but the question still remains concerning matter of fact , whether his grace did change his judgement from what it formerly had been . i began in the affirmative , but you say no : and both perhaps with good reason , because we are diversely informed , unless we can shew by some inquiry where lyes the error . i grounded my affirmative upon the difference which i found betwixt the judgement of the primate when he writ the history of gotteschalc , and that account of his judgement which i had from those persons who are of vast importance in my esteem . to transcribe their certificates , which they have severally given me under hand and seal , of what they severally heard from his grace his mouth , is too large a task in the present hast that i am in ; nor am i sure that you desire it . and therefore deferring for a time the special part of my advantage , i will offer to your equity and christian candor , what i have just now observed from several passages in your book . first , you thank mr. barlee for the large expressions of his affection to the late archbishop of armagh , and the readiness to clear him from some injury done him by mr. thomas pierce : whereas it seems very evident , by that account which you give of the primates judgement about the true intent and extent of christs death , that mr. barlee is less qualified for the bishops vindication in that affair , then any man in the world in all respects . i beseech you bear with me whilst i give you my reasons . . mr. barlee , in his last book , declares himself a supralapsarian . yet . in correptory correction , he had again and again usurpt the name of the primate for the patronizing of his opinions . he doth in one place oppose him to bishop overal , as a more moderate bishop , affirming bishop overal to have played upon calvin , and to have traduced the puritans , whom the reverend primate ( he saith ) did clear . he citeth the history of gotteschalc against that notion of christs death and satisfaction , which you have now printed from the primates own hand . he directs me to him as to a choice orthodox writer ( in the barlean conceipt of the word orthodox , ) besides what he doth in other places , which i have not leisure to search after . . but now you tell him in your letter , that the primates judgement was in a middle way , different as well from mr. barlees , as from mine . whether from mine , we shall see anon . but if at all , i am sure much less then from my neighbours . in the mean time it is demonstrable , that if mr. barlee was in the right , when he vouched the primate for his opinions , i was also in the right , when i said that the primate had changed his judgement . and for this your book shall be my warrant , as well as the primates own words , that he concurred with bishop overal . next i pray sir consider ; whether any one paragraph in all my books ( touching the true intent and extent of christs death ) is any way dissonant from what now you publish , and that ( say you , very truly , without all question ) from the primates letter of resolution to the request of a friend . first , i have nothing in behalf of the two extremes ( p. , . ) in any part of my writings . next , i have jumped with the primate in what i publisht , ( before i had the possibility of seeing that which you have sent me ) not onely much to my comfort , but truly almost to my admiration . for his grace writes thus : that the satisfaction of christ was once done for all , the application is still in doing . the satisfaction of christ onely makes the sins of mankind fit for pardon . all the sins of mankind are become venial , in respect of the price paid by christ to his father , — but all do not obtain actual remission , because most offendors do not take out or plead their pardon as they ought to do . — by this way being made ( that is , by assuming our nature ) god holds out unto us the golden sceptre of his word , and thereby not only signifieth his pleasure of admitting us unto his presence , &c. but also sends an embassage unto us , and entreats us that we would be reconciled unto him . cor. . . — by the vertue of this blessed oblation , god is made placable unto our nature , but not actually appeased with any , untill he hath put on the lord iesus . all men may be said to have interest in the merits of christ , as in a common , though all do not enjoy the benefit of it , because they have no will to take it . the well-spring of life is set open to all , rev. . . faith is the vessel whereby we draw all vertue from christ . the means of getting this faith is the hearing the word , &c. ( ephes . . . ) which ministreth this general ground for every one to build his faith upon . — this gospel of salvation many do not hear at all , being destitute of the ministry , &c. many hearing do not believe or lightly regard it ; and many that believe the truth thereof are so wedded to their sins , &c. that they refuse to accept the gracious offer that is made unto them . — yet we may truly say , that good things were provided for them on christs part , and a rich price was put into the hand of a fool , however he had no heart to use it , ( prov. . . ) our saviour — hath procured a iubile for the sons of adam , his gospel is a trumpet to proclaim liberty , &c. luk. . . but that some desire no deliverance , derogates nothing from the generality of freedom annext to that year , ( luk. . . ) the slavish disposition of him who will not be free , ( exod. . . ) maketh the extent of the priviledge of that year not a whit the straiter , because he was included in the general grant as well as others , however he was not disposed to take the benefit of it . the neglect of the men invited ( v. . ) doth not falsifie the word of the king ( v. . ) — see rom. . . — ezek. . . . — the proclamation was general ( chro. . . and ezra . . ) they alone did follow , &c. whose spirit god had raised to go up , ( ezra . . . ) but they that remained still in babylon could not justly plead that the kings grant was not large enough , or that they were excluded from going up by any clause contained therein . the matter of our redemption purchased by christ lyeth open to all , all are invited to it , none that hath a mind to accept of it is excluded from it . the beautiful feet of those that preach the gospel of peace do bring glad tidings of good things to every house where they tread . all are not apt to entertain this message of peace , though gods ambassadours make a true tender of it to all unto whom they are sent ; but if it meet with such as will not listen to the motion of it , their peace returneth , &c. ( luk. . . ) the proclamation runs ( rev. . . ) with a quicunque vult , lest we should think the largeness of the offer abridged . — yet none can come except the father draw him , ( joh. . . ) the universality of satisfaction , and especially of grace , do not derogate from one another . — it doth not follow from ioh. . . he prayed not , therefore he payed not for the world . his satisfaction doth properly give contentment to gods justice . — contains the preparation of the remedy necessary for mans salvation . — we may safely conclude , that the lamb of god offering himself a sacrifice for the sins of the whole world , intended by giving sufficient satisfaction to gods justice , to make the nature of man which he assumed , a fit object for mercy , and to prepare a medicine for the sins of the whole world , which should be denied to none that intended to take the benefit of it . — in respect of his mercy , he may be counted a kind of universal cause of the restoring of our nature , as adam was of the depraving of it . now sir , if your leisure will serve you to compare with this what i have printed , correct copy p. , . then p. , . then philanthr . c. . p. . especially ch . . sec. . particularly p. . and then ch . . sec. . especiall p. . where i distinguish of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ) which needs must note either the end , or the effect ; and then say expresly , that in respect of the later , christ died effectually for none but the elect , but in respect of the former , he dyed intentionally for all and for every one , and give examples of each notion out of several scriptures towards the end of that page ; i believe you will say ( when you have done ) that you concluded me in the first extremity you mention p. . as mr. barlee in the second , p. . with as great a mistake of my opinion , as with a just account of mr. barlees . if you mean any thing else , by saying the primate was in the middle betwixt us two , i shall be glad to know the meaning of it . but if you find upon search that i have publick wrong done me , and that mr. barlee grows insolent upon occasion of your letters ( though quite besides your fair intentions ) i make no doubt but you will right me after the measure that i am wronged . but i am weary of being wearisome , and therefore shall hasten to subscribe , sir , your assured friend and servant tho. pierce . brington , dec. . . for my reverend friend dr. bernard at his lodging in grayes inn. sir , iam heartily glad to find in your last ( what i expected ) so much candor and equity as there you shew ; both in comparing the primates judgement with the several passages of my books to which i pointed , and in granting the near approches of the one to the other . and although your words are , that you have found me much inclining to the judgement of the primate ; yet i suppose your meaning is , that you have not found wherein we differ . differ we may in explications , or inferences , or endeavors of reconcilement ( where it is more to be wished , then possible to be had . ) and so the primate and you may differ ; nay so great authors may o●ten differ from themselves , by their charitable essayes to make agreement between their brethren . but as to the true intent and extent of christs death , compared with the end and the effect , there is a very pleasant harmony betwixt us both . i will first demonstrate wherein we agree , and then i pray ( sir , ) tell me wherein we differ . . i agree with his lordship in an utter dislike of the two extremes ( p. . ) both mr culverwells on the right hand , and mr. barlees on the left . . i do perfectly agree to the middle doctrine ( p. . ) not so much as desiring that it should be expressed in other words , then those his lordship there useth , to wit , that by vertue of this oblation god is made placable unto our nature , but not actually appeased with any , untill he hath received his son . and that all men may be truly said to have an interest in christ , as in a common , though all do not enjoy the benefit thereof , because they have no will to take it . . i do fully agree to what he saith of gods intention , to make the nature of man a fit subject for mercy , and to prepare a medicine for the sins of the whole world , which should be denied to none that intended to take the benefit of it , p. . lin . . and . where gods intention is sincere , as well as universal , but it is conditional of mans intention . . i agree to what he saith p. , . that the general satisfaction of christ prepares the way for gods mercy , by making the sins of all mankind pardonable , the interposition of any bar from gods justice notwithstanding , and so puts the sons of men onely in a possibility of being justified . now , sir , that by the death of christ all men have the benefit to become salvabiles , or are put into a capacity of salvation , or that termes of peace are procured for all mankind , or that for all mens sins mercy is attainable , ( as your self have expressed it in your second letter to mr. barlee , p. . ) is as much as i have ever contended for in my writings . salvability for all without exception , as it is the main thing in the primates tenet , so it is also the main in mine . for . actual pardon is quite another thing ; and readily granted by me to be an effect of christs resurrection ( rom. . . ) and of the consequents thereof , as his intercession ( ro. . . ) so that this is a fifth thing wherein i agree with that reverend primate . . i agree to what he saith , p. . that christ obtained remission of sins , not for the reprobate , but elect only ; and not for them neither , before they be truly regenerated and implanted into him . for election being nothing else but the purpose of god resting in his own mind , makes no kind of alteration in the party elected . and you have read in my writings , that though in respect of the end , christ dyed intentionally for all , yet in respect of the event , he dyed effectually for the elect only . . i agree to the reason which the primate gives , why so many are damned forwhom christ dyed with such a merciful and pure intention ; even because they refused what was sincerely prepared for them , sincerely offered to them , sincerely intended to do them good , and not harm : but they had no will to take it ; they would not come , when invited ; they intended not to take the benefit offered ; arich price was put into the hands of a fool , howsoever he had no heart to use it , prov. . . he was not disposed to take the benefit of it . . i agree also in this ( p. . and . ) that they who miss of the redemption which was purchased by christ , which lay open to them , and to which they were invited , had not been excluded from it , had they had a mind to accept of it , and would they have listened to the motion of it , when a true tender of it was made by gods embassadours . and for the reason of this i give the old maxime , nemo tenetur ad impossibile , or ( to express it with bishop davenant ) impossibilium nulla est obligatio . the tender is not true , nor the intention sincere in him that offers , if he who must be damned for not accepting is not allowed so much as a possibility to accept . and therefore ( . ) i agree with the primate in what he saith p. . that in respect of christs mercy , he may be counted a kind of universal cause of the restoring of our nature , as adam was of the depraving of it . now that the cause doth not take its particular effects in the impenitent , is not because it is no cause , nor because it is not universal , but because of the impenitency in them that perish . it s universality is very perfect ; it being in the second adam , as in the first : the virgin mary is not excluded from her share in the first ; no more then iudas ( the son of perdition ) from his share in the second . . i agree to that part of the primates doctrine , p. . that forgiveness of sins is not by our saviour impetrated for any unto whom the merit of his death is not applyed in particular . . i agree with the primate , that mr. amesinclined too much unto the other extremity , p. . that the arminians drove the calvinists or anti-arminians unto this extreme absurdity , to say that the greatest part of mankind were bound in duty to believe a lye , p. , , , . and that , as mr. culverwell , so any man else , would flye rather into any error , then yield that christ in no manner of wayes dyed for any reprobate , and that none but the elect had any kind of title to him . p. . nor do i mean only a bare sufficiency for the reprobate in the death of christ ; for ( . ) i agree with the primate , that to preach a bare sufficiency cannot yield sufficient comfort to a distressed soul , without giving a further way to it , p. . and let the distressed soul be what he will , he is not bound to believe a lye , any more then barnabas is bound to preach one . and to demonstrate that the primate doth mean exactly in his writing , as i did in mine , he doth illustrate his meaning by the very same case ; and that in a way as extraordinary , as if he , or i , or both together , had been purposely overruled by the providence of god to stop the mouth of our correptory corrector . i pray , sir , compare the . page of the primates judgement , with ch . . p. . of my div. philan , defended , and you will find the king of spain ( in both those places ) shewing the folly of those men , who say that christ did dye sufficiently for all , but not intentionally unless for the elect . you cannot easily imagine , how much contentment i have taken in this concurrence of our minds , either by miracle , or by chance , or i know not how else . nay ( . ) i agree with the primate in the point of application p. . if it is so understood , as that it may be reconcileable with p. . and . and . and so it will be very happily , by being understood of gods giving grace to believe and perform the condition , ( which is gods proper way of applying the remedy unto us ) and our making good use of that talent of grace , ( which is our way , through grace , of applying the remedy unto our selves ) that as in the offer it is general , so it may be particular in the acceptation . and that this is his lordships meaning as well as mine , i find demonstrated by himself , p. , . no mans state is so desperate , but by this means it is recoverable ▪ ( and this is the first comfortable news that the gospel brings to the distressed soul : ) but here it resteth not , nor feedeth a man with a [ bare ] possibility , but it brings the word of comfort nigh unto him , even to his mouth and heart , and presents him with the medicine at hand , and desireth him to take it ; which being done accordingly , the cure is actually performed ; but otherwise not , if he will not take it at gods intreaty . the medicine then remains in its bare aptitudinality , and doth not actually cure him . what is the reason ? because there is not a concurrence of the mans desire unto his makers ; because he submitteth not his will to the merciful will of his redeemer , according to that of our blessed lord , [ how often would i , and ye would not ? ] thus have i given you a parallel of our concurrences in opinion as to the matter in hand . and i have done it so much the rather , because you say very piously , that if you were mistaken in me , you will be ready to acknowledge it to my advantage . you did not probably judge of me by what you found in my writings , but by what you heard from byast men . be pleased therefore to reflect upon some passages in your letters to m. barlee : as p. . l. . where you seemingly imply me to have said , that the bishop was wholly for arminius ; whereas i did not onely not say it , but i said he was not so : and lin . . where you place his judgement in this point in a middle way different both from mine and mr. bs. without shewing what it is in which the primate and i do differ ; but leaving the reader to imagine , that i do differ from him as much as mr. barlee : next p. . where you imply me to have intimated the primates penitency of his sins ; which as i never meant in the place you allude to , so my words have quite another sound with them , and import the contrary . again p. . you clearly imply me to make no difference betwixt the grace given to iudas and that to peter , although you say a little after , you do not affix thus much upon my judgement . the primate might be changed , yet not to that pitch . again , p. , , . you reflect upon me very severely ; and i am sure you will say so , when i shall prove by your testimony , and by his lordships own , ( as well as by others ) that he did indeed admit of a change in judgement . i would do it now presently , but that my letter is grown so long ; and i must hasten to the next part of yours . mr. barlee tells you in a letter , that in the main he doth also perfectly agree with the most venerable primate . which i can prove to be impossible , unless he will sing a recantation of both his books . but ●or the doing of that , it is not enough that he sees his errors , unless he hath also a single heart to take off the scandals which he hath given : which he cannot do in a private letter , because the scandals were given in print . it would be a good jest , to hear him name the main things , wherein his perfect agreement with the primate doth consist . if he speaks knowingly , and in earnest , he doth also , for the main , agree perfectly with me : and if so , for what reasons hath he rayled against me so voluminously , as against an arminian , massilian ▪ pelagian , papist , carpocratian , socinian , atheistical lucianizer , & sexcenta hujusmodi ? it appears by my notes ( the first thing i printed ) how inoffensively i provided both for my credit and my cause ; i mean my credit in the righteousness of my cause , and in the candid management thereof ; no other credit do i pretend to . and how mr. barlee fell foulely from my opinions to my person , thousands have seen , and stood amazed . it it were not a needless ( perhaps an unexcusable ) expence of time , i believe i could shew you , that mr. barlee differs from the primate in the particulars , wherein i shewed my agreement with his lordships doctrine . how mr. barlee did differ from your account of the primate , in his correptory correction , i gave you some touches in my last . and as my time or memory will permit me , i will present you with some examples of mr. barlees hostility against our renowned and reverend primate . . in the second chap. of his second volume , p. . ( lin . , , , . from the bottom ) he saith , that i and the arminians do maintain the end of christs death to have been the procuring for men a salvable condition onely or a possibility of being saved , rather then any actual salvation . now though i said no such thing in the place by him cited ( philan. c. . p. . ) or any where else , as i remember , yet i have said in effect what the primate saith in plain termes , ( p. , , , , . ) that by vertue of christs death god is made placable to our nature , but not actually appeased with any , no not with the elect , before they be truly regenerated ( which st. paul was not , untill it was late ; nor the thief on the cross , untill it was later ) but by christs satisfaction , he made the nature of man a fit subject for mercy , p. . the sins of all mankind pardonable , p. . and so put the sons of men only in a possibility of being justified , p. . or , as his grace doth elsewhere speak , christ provided good things for all ( even for the worst ) p. . so as the reprobates in refusing what was truly tendered to them , can blame none but themselves , p. . so that you see mr. barlee hath concluded the primate an arminian , as well as me , nay more then me ; because it was he that said what i consent to , but never said . i only said ( in the place before cited ) that christ is the means , the meritorious cause , and the head of our election ; and that upon the condition of believing in his son , god gave the promise of eternal life , john . . which being after the tenor of the primates whole judgement , doth again conclude him an arminian with . mr. barlee . nor will it avail him to say , that he spake of the end of christs death , not of the effect peculiar to it ; for ( besides that even so he is opposite to the primate , p. . lin . . ) he interprets himself by actual salvation , as that is opposed unto a salvable condition . and if he meant any otherwise , he doth not only speak ignorantly , but in the depth of that ignorance he wrongs the arminians in a most horrible degree . and though i dissent from arminius in many things ( as mr. barlee confesseth , and maketh to appear ) yet i agree with him in some , as doth also our rev. primate . nor do i strive to differ from him , as if i thought him an ill man , for i find him a most grave and learned writer , and i read he lived a very strict life ; and as he forsook the presbyterians in point of doctrine , so at last he saw the mischiefes of their discipline also , and did endeavour a reformation . but however i honour his great learning , and good life , as without all doubt the primate did ; yet neither he , nor i , can therefore be said to be arminians . . mr. barlee tells us ( c. . p. . lin . , . from the bottom ) that he hath set down the primates opinion in his historia gottes●halci in his own very full expressions out of the valentine councel . and he referrs us for that his fact unto his corrept . cor. p. . in marg . but . it is evident , that the opinion asserted by that synod ( can. . ) was quite at enmity with the primates ( as you have lately set it out ) in several respects . nay they brand it with the title of comm●ntum diaboli . so that either mr. barlee hath much injured the primate , or else your self must acknowledge his change of judgement . nay . mr. barlee doth unworthily abuse the primate , in calling those his own full expressions , which were no more his , then they were mine , but the numerical words of that synod , which the primare relateth as an historian only , not at all expressing his own opinion , nor adding so much as his approbation ; and i verily believe , that even then he disapproved that . canon of that synod , which doth not only deny that christ dyed for all , but doth imply ( what is worse ) that he was not the lamb slain from the foundation of the world . you may quickly consult the place hist . gottesch . c. . p. . mr. barlee might have said ( by a parity of reason ) that the primate was a pelagian , because ( as an historian ) he setteth down some of the pelagian doctrines , and because by denying original sin , they did also evacuate the universality of christs death , as st. austin maketh appear , lib. . contra iulian. c. . t. . p. . . mr. barlee declareth his dissent from monsieur amyrald ( c. . p. . ) as before he did from bishop davenant and dr. ward ( correp . cor. p. . ) and then how far must he be from coming up to the primate , who goes as high , and ( i think ) higher then either of those three , even as high as bishop overal , of whom hereafter ? . mr. barlee follows dr. ames , ( whose disciple ( i think ) he somewhere professeth himself to be ) from whom the primate hath declared his great dissent p. . nay ( . ) mr barlee is clearly for actual salvation , where the primate is only for salvability ( as hath been shewed ; ) and so his opinion is slit asunder , part of it lying in the first extremity , part of it in the second , betwixt which two my lord and i are in the midst . . mr. barlee will have st. pauls words , tim. . . where he called christ the saviour of all , to be only meant of a temporal salvation common both to men and beasts ; which is as opposite to the primate , as light is to darkness . . he saith with dr. twiss , that every sinner to whom the gospel is preached is not bound to believe that christ dyed for him in particular , but that there is salvation in no other ; and this is contrary to the primate , p. , , , . . he saith that the word all cor. . . must be understood of all a certain kind , & that the word dead is meant of their dying to sin , not in it ; point-blank against the c primate , as well as against d austin , who confuteth the pelagians by understanding that text as i have e done , and ( which is more ) by making the same use of it . . f he saith that none but the elect and believers were concluded in unbelief , with that intention as to obtain mercy ; in contradiction to the primate , p. . and to st paul , rom. . . . he g saith , that those false prophets , pet. . . were only said to be bought by the lord , sacramento tenus ; in opposition to the primate , p. , . . he h saith , we should wonder that christ would dye so much as for any , rather then grumble that he did not dye for all ; in abuse and derision of the primate , p. , . nay ( . ) he saith more k plainly then in the place before cited , that this is an uncomfortable arminian proposition , that christ by his death hath not purchased actual salvation for any , but a possibility of salvation for all . and yet it is the primates own doctrine , p. . and p. . and p. . and p. . where he also addeth , that that disease is curable , for which a soveraign remedy may be found ; but cured it is not , untill the medicine be applyed to the patient : & if it so fall out , that the medicine being not applyed the patient miscarries , we say , he was lost ; not because his sickness was incurable , but because there wanted a care to apply that to him that might have helped him . . mr. barlee saith that of bishop andrews , and st. bernard , which strikes home at the primate through each of their sides . ( and i pray sir observe this thing especially ) i had l cited from bishop andrews no worse words then these , that saving grace is not conferred , but yet offered unto all , and god is ready to confer it also : and the like words from st. bernard , m that gods mercy is offered unto all men , and none are without it , but such as reject it , or accept not of it . to which citations mr. barlee returns this answer ; n as for what you quote out of your saint like dr. andrews , when you shall have proved him to have been as very a saint , as every body knows he was a learned doctor , i shall then be more troubled that i find him so much an arminian . i am not scared at what he dictates rather then proves ; for that he saith nothing but what faustus the father of the semipelagians did , and what hath been answered a thousand times , or been warily expounded . and if any such expression did unwarily fall from bernard , in a sermon ; knowing what a declining age he lived in , we may well say , bernardus non omnia vidit , but wonder he spake so well elsewhere , by which he hath made amends , &c. here it is plain mr. barlee esteemeth that to be false doctrine , which our reverend primate and the scriptures have taught for true , as well as prosper , and st. austin . next , he pronounceth bishop andrews an arminian , and by consequence the primate , who doth ( in that ) agree with him . after , he implyes that bishop andrews was a semipelagian , by having said nothing but what was said by faustus , which yet in the instance there brought appears to be admirably false : or else he knew not the difference betwixt ingeri , or impendi , and offerri ; the . former were the words of faustus , the third only of bishop andrews . nay such is the spirit of the man , that he implyes his disbelief of that bishops sanctity , or bliss , whilst he gives it for his reason why he is no more troubled at his finding that bishop so much arminian . yet you know that bishop andrews was never yet excelled by any meer mortal , ( i do not mean the apostles or virgin mary ) either in orthodoxy , or learning , or holy life . . i had said in my notes ( p. . ) that no good thought ariseth in us , unless suggested by gods preventing grace ; nor increaseth , unless strengthened by his subsequent grace ; nor is consummate , unless perfected by his grace of perseverance ; and that by this , it was god who made men to differ , when one is better then another ; and so again p. . yet because i afterwards denyed the irrestibility of grace , and affirmed that the regenerate might fall away ( who yet could not be regenerate without special grace ) mr. barlee calls this in a jeer , a goodly special grace , which hath mischievous qualifications . and how this toucheth the primates doctrine , i need not say in words at length , . mr. barlee saith in his . volume ( c. . p. . ) that my correct copy begins and ends in pelagianism and semipelagianism : which yet begins and ends with the primates doctrine , as i conceive , and as i think you will say , if you look on the beginning and ending of it . but this is more then i intended , concerning the manifold disagreement betwixt the venerable primate , and the irreverent mr. barlee . to the rest of your letter i shall speak as a laconick . your willingness to bear an equal share of a blame is very honourable and lovely ; so is the end which you propose in our reconciliation . in order to which , there is no honest thing which i will not be ready to do , or suffer . my charity to his soul is so sincere , that as he is frequently in my prayers , that god will reforme and forgive him , and for ever keep him from the danger of the roaring lion , so my prayers , for him are no less cheerful , then those others which i pour out for my greatest friends and benefactors : yet being wonderfully slander'd , and that in print , and the cause of god ( as i esteem it ) being also slander'd with my self , ( i being slander'd as a ranter , a sorcerer , a popish complotter , and a witch , nay my god being slandered as the author of sin , ) i shall not dare for all the world to omit a publick vindication . most sure i am , that there is no breach of charity in doing justice ; nor is it an injury to my neighbour , that i clear my self from his aspersions . but i am too long for a laconick . i take it not amiss , that you sent me your book by mr barlee . i have not time to transcribe the certificates , nor am i sure that the certifiers will be willing to be named in private letters : yet if you much desire them , they shall be sent ; and sooner or later , i shall tell you their names too . their forwardness in the business is just like mine , neither more , nor less . our ends are equally noble , the manifestation of truth and innocence . i shall not vindicate my self by publishing answers to your two letters to mr. barlee , because written by you , with whom i desire nothing but amity . had they been written by another , i should have done it before this time . but you have more then an ordinary civility and respect from your assured friend and servant tho. pierce . brington , jan. . . for my reverend friend dr. bernard at his lodgings in grayes inn. sir , though your leisure did not serve you ( in your very short return to my last long letter ) to send me such an answer as i did flatter my self you would , ( upon the notification of those degrees , not of distance onely , but enmity , which shew a great gulf fixt between the judgement of the l. primate , and the casual opinings of mr. barlee ; ) yet will i not run into the error of misinterpreting your mind , to which you make it your request that i give a right interpretation . what i did hope for by the last carrier , i make no question but i shall have by the next ; to wit , your full approbation of what i declared touching the primate , and your acknowledgement of a mistake in publickly saying i was mistaken . to make this honourable , and eligible , and ( to a person of your candour ) altogether unavoidable , i am resolved to seize on the present time , whatever shift i make for it ; whether i borrow it from my sleep , or from any thing else which is as needful , ( for through some special emergencies both in my parish , and in my family , i do not know that ( at once ) i was ever oppressed with more impediments . ) and first i will give you the certificates of three most pious , most learned , and ( i had almost said ) most irrefragable persons , whom ( as you say very well ) you may possibly honour as much as i. and that as for many other reasons , so in particular for this also , that they were ever , and are still , most serious honourers of the primate of happy memory , whose judgement could not but direct him to have them also in special honour . the first and chief of these certificates is from the reverend dr. walton , even before i had the happiness to have seen his face . of which i transcribe you this following copy . this i can testify , that having often discourse with the late most reverend father in god , james l. primate of armagh , concerning divers controversies in divinity , and in particular , the last time that he was in london , which was not long before his death , concerning the controversies of grace , and free-will , election , and reprobation , and the dependents thereupon ; he did declare his utter dislike of the doctrine of absolute reprobation , and that he held the universality of christs death ; and that not onely in respect of sufficiency , but also in regard of efficacy , so that all men were thereby savable ; and that the reason why all were not thereby saved , was because they did not accept of salvation offered . and that the grace of conversion was not irresistible , but that men might and often did resist and reject the same . and that in these points he did not approve the doctrine of geneva , but was wholly of bishop overalls opinion . all which i took the more notice of , because he was generally conceived to be of another judgement . and all this will be attested by brian walton . the second which i received ( for i do observe the order of time ) was this which followeth . because you desire me to speak my knowledge of my lord primates judgement concerning your question , as in justice to the truth , and to the honour of his grace , and for that you are threatned ( as i hear ) by some , that they will in print testify , that the contrary to your thesis was my lord primates judgement , in the last years also of his life ; i shall truly therefore give you his discourse with me ( as much as tends to this purpose ) and my memory of his sermon . at a sermon which my l. primate preacht at st. peters pauls-wharfe , the last that he intended to preach there ( as it was said ) i was an auditor ; having heard that he had preached that sermon in more places then one , before , and did himself profess to think it a sermon ( as indeed it was ) containing such necessary truths , as without which all preachings and sermons would be unfruitful . it was on rom. . . ( part of the verse ) in which sermon he very earnestly pressed the sincerity of gods universal call to every one of all sinners to whom the gospel was preached ; alledging & pressing almost throughout his sermon , the universal free invitations of all , by god , throughout the scriptures : as that of ap. . . whosoever will , let him take the water of life freely : and so that of esa . . , . and added with much godly zeal , that without this being made good , all preaching to convert sinners ( as yet in their sins ) from the evill of their waies , would want a firm foundation . this was his main scope in that sermon . i went to him in one of the week dayes following that lords day , and gave him my thanks . and in the process of our discourse , which was wholly spent upon the subject ( much too long to be told at large ) his grace expressed his judgement in these following results . that god together with his word preached , doth give internal grace to all that are called by it , that they may repent and be converted , if they will. yea they all can will. and that so many will not , it is because they resist gods grace , according to that of acts . . yee stiff-necked and uncircumcised in heart and ears , ye do alwayes resist the holy ghost . he fa●ther said , that god gives to all who are called , posse non resistere . and distinctly concluded in these words ; bishop overal was in the right , and i am of his mind . this will be attested by peter gunning . the third certificate i receievd was at first by word of mouth , and afterwards by writing , in these following words . calling to mind that you questioned me , whether my lord primate said to me , that christ dyed for all intentionally , i have thought fit to say further , that i did answer you affirmatively ; not because i do remember that he used that word , but because i am satisfied he could mean no otherwise . the sufficience of his death not signifying that which either of us understood to be in question . and that sufficience of grace which dr. ward maintained ( with my lord primates approbation ) that the gospel bringeth to all that hear it preached , argueth the intent of his death , ( and not only the value of it ) being given in consideration of it . thus much as by a witness will be deposed by h. thorndike . there were two persons more who did contribute to my belief of what i published of the primate . but the one will not be named ( nor can i honestly do it without his leave ) and the other spake what ; he had heard only , but not immediately from the bishops own mouth . nor indeed do i care for their attestations , ( though if i did , i could produce them , ) because the three which i have given you are from persons very eminent for exactness of judgement , and of integrity , acute discerners , and careful searchers , and faithful relaters of the truth . now sir , if you shall possibly deny that his grace was ever of calvins judgement , as to the matters above mentioned , i shall not be concerned to prove the contrary , but rather taking you at your word , i shall require all those who have endeavoured to gain credit to their calvinist-opinions by their unjust usurpation of that venerable name , that they make him satisfaction for having done him so great a wrong . amongst whom , i am sure , mr. barlee is one : who either injured the primate in a very high measure by urging him as a patron of what he held against me , or else i righted him very highly by making known his change of judgement . and certainly you will say , that you were very much mistaken , when you acknowledged your self much mr. barlees debtor , for his ( i-know-not-what ) readiness to clear the primate from some injury done him by mr. pierce ; because , you know , he neither did clear the primate , nor was capable of clearing him ; nay ( farther yet ) that he had injured the primate , and that he had injured you also , by having injured that account which you have publickly given of the primates judgement , ( it being irreconcileable with that , for which he vouched him in his book extremely often . ) nay farther yet , you know my own great readiness to clear the primate , and that i am qualified for the work , and that in all my letters put together i have actually cleared him . and though it seemeth very sufficient to serve my turne , that if ever the primate had been exactly of the opinions which mr. barlee affirmed him to have been of , he went off and departed from those opinions ; and if he was never of those opinions , he was grievously injured by mr. barlee : yet i have more to alledge in mine own behalf , then what is abundantly sufficient for the defeating of mr. barlee . for let the terminus a quo be what it will , from which the primate departed , unto the terminus ad quem of which i speak , it is clear that he admitted a change in judgement , on supposition if he removed from one opinion unto another ; and even that change in judgement of which i spake , on supposition that he departed from that which is called mr. calvins , in adherence unto that which i declaredly am of . that so he did in good earnest , appears to me by a certificate which i received from your self : for in your second printed letter to mr. barlee , p. . you say the primate was appointed by the synod at dublin a. d. . as a principal person to draw up the articles of religion agreed upon , which fully determine the points we speak of . but the . article agreed upon by that synod is in effect the very same with the . article of lambeth ; and saith in plain termes , that there is not such a sufficient measure of grace vouchsafed unto every man whereby he is enabled to come unto everlasting life . it is not said in that article , that every man is not actually saved , or not effectually brought unto life everlasting ; but that every man is not enabled to come : which is as much as to say ( if i am able to understand it ) that every man is not put into a savable condition , or doth not receive a possibility of coming to life everlasting . for if the former had been the sense , it had amounted only to this , that every man in the world is not one of the elect , but some are reprobates ; all are not saved , but some are damned : which is so jejune a saying , and so unnecessary a truth to have a place in that succinct body of credenda , that i cannot imagin it to have been the thing meant . and we know , to be enabled , is just the same as to be render'd able ; and to be render'd able , is to receive a capability ; which is clearly also imported by a sufficient measure of grace , as the word sufficient is distinguished from effectual . and if this is the meaning ( as i conceive it needs must ) then the contrary to this is often asserted by the primate in your account of his judgement of the true intent and extent of christs death . again you say in your first printed letter , ( p. . ) that there is one doctrine of calvins , which must be exempted from my universality , and which will not be found to have been rejected by the primate , viz. that massa corrupta was the object of predestination . which how it can consist with the primates words to my three informers ( mentioned before in their certificates ) as i cannot possibly discerne my self , so i conceive that no man living will ever be able to demonstrate . nor indeed can it consist with that account which you have given in the * above-cited pages . for if christ did dye for all mankind , to procure for all a salvability , to make the sins of all venial , to put them all without exception into a possibility of being justified , and so by consequence of being saved , of which they that fail to reap the benefit do only fail for this reason , because they have no will to take it ; ( which are the primates expressions ) if , i say , christ dyed for all the sins of the whole world both actual and original ( as saith the article of our church , to which the primate hath subscribed ) how can the greatest part of mankind be absolutely reprobated , or but passed by in massa , without respect unto their actual sins ? for if that can be true , christ dyed not for them ; the passing by being contrary to the giving of christ for their redemption . in stead of which , the calvinistical writers do solemnly use gods offering of christ , not for them , but to them , who were passed by in that mass . and this they labour to reconcile with the full intention of god almighty , that they to whom he is offered shall not possibly enjoy him . of which what reason can they imagin but only this , that they think he was not offered for them , so as to make their sins pardonable , and their persons capable of mercy ? i will not here take a view of what infusions have been received by such mistakers as mr. barlee , from his lordships history of gotteschalc , and from his celebrated catechism , whether printed with , or without his leave , ( nor was it , you know , till very lately , that you proclaimed the difference between his reputed and real works . ) and as i will not do that , so will i not make any comparisons betwixt the doctrines of bishop overal , and those of gotteschalc : i having already made it apparent , that as my certificates were helpful to me for the making good what i had publisht of that great name , so you and i ( thus put together ) have also been helpful to those certificates , for the making good of those things , whereof they have certified a threefold knowledge ; which as a threefold cord being not easily to be broken , i shall hope will be so happy , as to draw your suffrage to make it stronger . i know not what should scare you from a concurrence , except a shew of dishonour which a change of judgement may seem to carry along with it . but that i am sure hath no place here ; for to change ones judgement upon just grounds ( as well from good to better , as from evil to good ) is the most honourable mark of a mans mortality , and i think peculiar to the true lovers of truth . before i am able to let you alone , sir , ( how much business soever is at my elbow to pluck my pen from my paper ) i will tell you what i read lately in the life and death of dr. iackson , composed by the strict and impartial hand of mr. vaughan , then whom i do not believe there lives a more consciencious and punctual speaker , as being one who might have written dr. iacksons life from his own , had it been possible for a man of his singular modesty to have understood his own merits : which i say to this end , that you may certainly believe what he relateth , concerning the care which the primate took ( being a mourner at the funeral of that rare man ) to have the writings of dr. iackson very religiously preserved ; that such inestimable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not be wanting to posterity , but might performe their proper work of bringing religion into its wits : whereas had his lordship been calvinistical ( as mr. barlee would fain have made him by his notorious creative faculty ) he would rather have taken care that such books might have been buried with their authors body , and in a grave ten thousand times deeper . for mr. barlee doth somewhere tell us , that doctor iackson was the father of english arminians , ( my lord his grace of armagh it seems was one of his children ) and miserable is england , if such mens writings as dr. iacksons and castalio's are become as pleasing to the dainty wits amongst us , as ever titus vespasian was , who was styled deliciae humani generis . so zealous was the good primate ( if mr. barlee hath any truth in him ) to contribute his care to our undoing . and now as soon as i have told you , that i meant dr. godwin , the author of the roman and iewish antiquities , ( whose christian name i think was ioseph ) who was converted by reading the remonstrant writings , as dr. christopher potter of pious memory had been a little before him ; that i am not the author of tilenus examined before the triers ; that if ever i go to london ( which i have hardly ever done willingly ) i shall gladly make an acquaintance with you ; and that if i punish mr. barlee , it shall be meerly in my defence , and very much less then he deserveth ; i think there is nothing in your letter , to which any more can be expected from your most assured friend and servant tho. pierce . brington , jan. . . a postscript . a postscript to this last letter sent to dr. bernard together with it . one thing comes into my mind since the subscription of my letter . you say in your first printed letter to mr. barlee , that * the doctrine of s. austin was it which was confirmed by the primate , and so elsewhere ( i think ) to that purpose . but mr. baxter † hath publickly avowed , that s. austin's opinion was for the final falling away of some effectually called , regenerated , justified , and sanctified . and because some are so immodest as to deny it , he saith , he asked the reverend bp. usher , in the hearing of dr. kendal , whether this were not plainly the judgement of austin : who answered , that without doubt it was . then he addes many places out of austin by which this appears . and whereas he judgeth this opinion of austin to be * unsound , nay contrary to many texts of scripture , he doth obliquely in so doing defame the judgement of my lord primate , in case he concurred therein with austin ; as i cannot but think he did , both by what was spoken by his grace to dr. walton , and by what you have affirmed in the place above-cited . thus , good reader , i have accounted for what i spake in my former writings , touching the judgement of that venerable and learned prelate . not out of any the least design ▪ of breaking peace or friendship with dr. bernard , ( whose publick letters notwithstanding had made it necessary for me to do some justice unto my self , in a way as publick : ) but partly to perform what i had publickly promised to make appear ; partly to gratifie the importunities of some , who would needs have me publish what i could say of this business , that they who had met with my report onely , might be acquainted with my grounds too ; and partly to demonstrate to the most contrary-minded , that i durst not be thought a raiser of false reports . if now our readers will be pleased , to put the reasons of my affirmative into one scale of the ballance , and dr. bernards probabilities for his negative into the other , ( allowing either none , or equal grains ) i hope that he , and i too , shall be well content with the decision . the end. the errata . page . in marg . line . read travers . p. . l. . for giving , r. given . p. . l. . from bottom , r. that . p. . l. . after at●ain dele to . p. . l. . for shalir . shalt . p. . l. . from the bottom r. word . p. . in marg . l. . after dedar . r. april . p. . in marg . l. . for praed . r. praet . p. . l. . for carmelites , r. carme● . p. . l. . from the bottom , for made r. need . p. . l. . r. ( ch . . v. . ) p. . in marg . l. . . r. tit. . . books written by mr. tho. pierce rector of brington . the sinner impleaded in his own court , wherein are represented the great discouragements from sinning , which the sinner receiveth from sin it self . . correct copy of some notes concerning gods decrees , especially of reprobation . the edition with some additionals , in . . the divine philanthropie defended , in answer to mr. barlee , in . edition . . the self revenger , to which is added an appendage touching the judgement of the late l. primate of armagh . in . new . . the divine purity , defended in answer to dr. reynolds , in . new . books written by d. hammond . a paraphrase and annotations upon all the books of the new-testament by h. hammond , d. d. in fol. the second edition now in the press . . the practical catechism , with all other english treatises i● two volumes ' in . . dissertationes quatuor , quibus episcopa●us jura ex s. scripturis & primaeva antiquitate adstruuntur , contra sententiam d. blondelli & aliorum , in . . a letter of resolution of six qu●●ies , in . . of schisme . a defence of the church of england against the exceptions of the romanists , in . . of fundamentals in a notion referring to practice , in . . paraen●sis , or a seasonable exhortatory to all true sons of the church of england , in . . a collection of several replies and vindications published of late , most of them in defence of the church of england , now put together in three volumes . newly published , in . . a review of the paraphrase and annotations on all the books of the new-testament , with some additions and alterations , in . a catalogue . books and sermons written by ier. taylor , d. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a course of sermons for all the sundayes of the year ; together with a discourse of the divine institution , necessity , sacredness and separation of the office ministerial , in fol. . the history of the life and death of the ever-blessed jesus christ , third edition , in fol. . the rule and exercises of holy living , in . . the rule and exercises of holy dying , in . . the golden grove , or , a manual of daily prayers fitted to the dayes of the week , together with a shott method of peace and holiness , in . . the doctrine and practice of repentance rescued from popular errours , in a large . newly published . a collection of polemical and moral discourses , in fol. . a discourse of the nature , offices and measure of friendship , in . new. a collection of offices or forms of prayer fitted to the needs of all christians , together with the psalter or psalms , of david after the kings translations in a large octavo newly published . the mystery of jesuitisme , discovered in certain letters , written upon occasion of the present differences at sorbo●ne , between the jansenists and the molinists . displaying the corrupt maximes and politicks of that society . edition the law of laws , or , the excellen●… of the civil law , above all other human●… laws whatsoever : shewing of how great use and necessity the civil law is to this nation . by robert wiseman , dr. of the civil law. sold by r. royston at the angel i● ivy-lane . the grand conspiracy by mr. john challington , in . the history of the church of scotland by dr. spotishwood archbishop of s. andrews , in fol. etymologicum parvum , in . by mr. gregory schoolmaster of westminster . the contemplation of heaven with a descant on the prayer in the garden , in . the magistrates authority , a sermon by mr. lyford , in . the quakers wild questions objected against the ministers of the gospel by mr. richard sherlock , in . the communicants guide by mr. gove , in . the plain mans sense exercised , by mr. william lyford , in . anglicisms sattinized , by mr. willis , . the persecuted minister written by mr. langly , in . lyfords legacy , in . the cateschism of the church of england paraphrased , by richard sherlock . edition . an apology for the ministry by william lyford . the examination of tilen●…s before the triers in utopia in . newly published . the end of the catalogue . notes, typically marginal, from the original text notes for div a -e * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et pueri nasum rhinocerotis habent . habet & musca splenem . † qui à me nunquam nominatus de illis se defendit , & in me velut de plaustro convitia exspuit , &c. grot. vot . pro pace p. . * they rail against all they dislike with more then heathenish scurrility . survey of ho. discip . p. . * rom. . . heb. . . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * luk. . . † pet. . . hom. iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * in proverbium abiit , malis viris ne draconem quidem audere dentes admoliri , bonos vel à m●re morderi solitos . * psal . . . * epist . ded. p. . † ibid. * p. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † deut. . . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * mat. . . † epist . ded. p. . * iude . ☜ * see ch . . §. . note that this is but a specimen of a world the like stuff , which mr. b. calls the boyling up of his piety , ( c. . p. . in marg . ) the doing like christ and his apostles , ( ibid. ) doing the part of an orthodox cordiall zelot , ( p. . ) his godly jealousy , ( p. . ) the playfulnesse of his stile to tole-on gallants to read his book , who if they be not toled on with somewhat of mirth and cheerfulnesse , are ready to swear they be weary of over much reading , ( ch . . p. . ) * see the first chapt. of this book , §. . p. , , &c. ☞ * mar. . , . † see divine philanth . defended , ch . . p. , , . * mr. baxter's christian concord , p. , , &c. cited and applyed by mr. barlee in his necess . vindic. c. . p. , , . † in the page above cited . * p. , . † mat. . . * tim. . . * wisd . . . * introduct . p. . † levit. . . faelix & prosperum scelus virtu● vocatur , * bancr . dang . pos . practised under pretense of reformation , and for the presbyterial diseipline . ch . . p. . pateat quod noxium est , ut possit conteri cum patuerit . hieron . advers . iovin . l. . * ezek. . . . † deut. . . which compare with ezek. . , , , , , . * quae per insuavitatem medentur , emolumento curationis offensam sui excusant . tertull . de poenit . cap. . * note , that after he had proposed a method , p. . he profesfeth to quit it , and to speak immethodically , p. . * isa . . . notes for div a -e the great dishonesty of the tongue . * gen. . . * joh. . . it s several species and degrees . a exod. ● . . mr. b. arrived at the utmost round of the climax ; as will be shewed ch. . §. . and . & . & . how a man may be brought to believe his own lye . . . thess . . o , . eccles . . . . a pretended holy discipline chap. . p. . made apparent by four examples . . b maimonides apud buxtorf . in thesaur . ●ing . sanct . p. . usque ad . c spotswood hist . scot. l. . p. . . d bp. bancroft of dangerous positions practised in pretence of reformation , and for the presbyterial discipline . l . c. . p. . . . * mr. cartwright , vdall , traver , and the like , who were then imprison'd . . a cicero de natura deorum l. . . * iames nayler . mr. b.'s concernment in the praemisses . he betrayeth himself by his indeavoured vindication . * ch. . page . line . and so downwards . * note , that what he did not give credit to , he did no : believe , for if he had , he must needs have given some credit to it . for not to believe is to give no credit ; to which the giving of some credit is a direct contradiction . . his wise & caetera . a see the beginnings of the . sections of the third chipt . of the div. philanth . d●f . b . his confession sealed with an oath . . that he gave no credit to the far greatest part of his aspersions . . yet will not make a reparation . b dedic . ep●st . p. . line . . ** epist . ded. lib. pr. p. . . but seeks to secure an old falsity with a new one . * proved such by an induction . a correp . corr. p. . b p. . c p. . d p. . e p. . f p. . g correp . corr. p. . a e ▪ i st . ded. the first p. . b epist . ded. the second p. . * his two oaths opposite to each other . his impossibility of escaping at any crevic● , either from perjury , or contradictions . ** see div. p●il●nt : def. ch . . p. , , &c. † ibid. p. , , &c. * p. . * note , that in his p. . lin , . . he confesseth those to be bare hear-says , which here he swear's were not . . the best that can be said for him is vehemently bad . a epist . ded. p. . l. . ☜ . what he gets by his deniall of vain credulity . . . his pretended necessity for swearing . . * mr. b.'s argumentative oath . not unl ke to mr. ha●ket , who inste●d of miracles , or reasons , whereby to prove that his doctrin●nd ●nd t aiterous design did immediately proceed from the spirit of god , fell into swearing , and groaning , and calling curses upon himself , if it were not so . bp. bancr . dang . posit . ch . . p. . . his necessityes and streights betwixt his first and second book . * ch . . p. . line . & deinceps . he gives the slip to a passage which would convince him of a double perjurie . a corr. corr. p. . * ch. . p. . lin . . and thence to the bottom of the page . the first of his three excepted slanders . the slander , as it lies in its original . ☞ proved no more now then it was at first , when it was crudely affirmed . tim. . . . no more then a hear-say , contrary to his oath . * see doctor hammond's annot. on the place . a heb. . . . mr. barlee provoked to name his informer , if he hath any . . mo●ives used to that purpose . ●rom parallel slanders which might be raised upon him . a these are mr. barlees words ch . . p. . li. , , . and that with more probability , . and greater hopes of escape the reasons of these motives ●or the finding of the informer . ** ch . . p. . li. , , . how mr. barlee spoiles himself by his pretensions to a probable argument . . * correp . corr. p. . lin . , . a concerning adams sin , and ours and originall sin , and actual , both in him , and in us . ☞ b how mr. b's notion of it tendeth to pel●gian●sme and to other absurdityes . a my own accompt of original sin in my self . ☜ b why i say that adams actuall sin is not numerically mine own . * ioh. . a concerning a mans being born in sin . what is not meant . b what is meant by it . c rom. . . . d concerning that text , by one man sin entered into the world , and death by sin . e the absurdityes which follow from mr. b's exposition . a a second absurdity . b the utmost force of mr. b's argument . ☜ c it s absurdity shewn in a parallel case . * chap. . p. . lin . , , &c. † † observe reader , that both those tales had one author : and that in the first he conceales the worst part ; which was , that i said there was no sin in me , and that by mine owa power i could abstain from all sin . he betrayeth his crime with his excuse , and blasteth his first informer . a see div. philan. def. ch . . p. , , . . * p. . lin . . . his second informer is evinced by himself to have been a forg●r . . how his tempter betray'd him in the choice of his invention . ☞ ** observe him speaking in the plurall . how the trick of his confidence is an argument of distrust . a gen. . , . b saepe minus est constantiae in rubore , quam in culpa . qu. curt. l. . p. . c prov. . . how he runs on the symplegades of being guilty either of perjury , or causelesse railing . ☜ . the shamefull modesty of the informer . he is challenged to appear . . mr. b. makes more way to the discovery of his slandor . * they looked one on another , doubting of whom he spake . ioh. . . . † pretended holy discip . ch . . p. . . his signal tergive sation . * ch. . p. . lin . , &c. the occasion of this new calumny , in defense of the old . a wisd . . . b vers . . c ibid. * vi● probus , & pius , non tantum in●ocens . cl. salm. in def. r●g . c. . the earle of bristoll's apologie was ( in his constant phrase ) to clear his innocency , not freedom from 〈◊〉 . d ps . . . . e ps . . . . f dan. . . g gen. . . h ier. . . his revenge upon an infant of years old . . * ch. . p. . . the admirable force of mr. b's arguing . ☜ a div. philanth . c● . . p. . li● . ● . * ch. . p. . lin . . &c. a s. castalio de obedientia deo praestanda . p. . edit . in . a. d. . his wofull drollerie can not help him . b div. philan. ch . . p. . c ibid. a tit. . . . mr. b's malice aga●nst castalio most imp●rtinently vented . christian perfection exhibited in scripture . b rom. . tim. . 〈◊〉 . tit. . . c gen. . . d g●n . . . e iob. . , . * ch . . . f ps . . . g mat. . . h m●t. . . i deut. . . k cor. . . l eph. . , . m vers . . n heb. . , . o l●m . . . p cor. . . a phil. . . b luk. . . . a catalogue of mr. barl●es g●…gs ●y his m●lig●ing castalio . * ch. . p. . † note that mr. barlee doth eithe● slander arminius , or charge mr. baxters doctrin with arminianism . cor. cor. p. . a aphor. of iustif . thes . . p. . b ib. p. . c ib. thes . . p. , . d ib. thes . . p. . e ib. thes . . p. . f saints everl . rest . part . p. . . mr. p. personating a bishop . * ad quartum actum & ultra in dramate hoc desultando frigulti●…tes presbyteriani spectati sunt . salmasius in defen . reg. cap. . † ne quispiam bis ordinetur ▪ & ne qui piam bis baptiz●●ur . nam ordinatio est perpetuae functionis consecratio , ut bapti●mus perpetui ●oe de●is testificatio bannosi●s d● po●i● . ●ivit . dei , &c. 〈◊〉 . a ier. . , . † the reason of brevity in all that follows . of the copies of my correct copy which mr. b. said were sold in this county within . months . of which see div. philan. def. ch . . p. . of my being the author of artificial handsomnesse . of which see div. philan. def. ch . . p. . * he saith he did but almost believe , what he thought fit to publish , as if he believed it altogether : and which he lately excepted from the number of those things , to which he swore he gave no credit . * the foul nature of his repentance . notes for div a -e of cruell and causelesse provocations in private letters . of his competent iudges of his scurrility and calumny . * note , that he excuseth only the later , confessing the former in an implicit way . * before his correp . corr. p. . † c. . p. . and p. . a c. . p. . a ib. p. . mr. b's godly ●bul●itions . b he had it first in one of his letters to me ; then in the epistle before his corr. corr. now again in his reply . c p. . d ibid. in marg . si quid intumuit pietas , ignoscat . e ibid. f p. . h p. . i p. . k ep : ded. p. . and . l ch. . p. . g g p. . a postscript . p. . of assaults made upon all the protestant name and glory , upon mr. b's bare word . b div. philan . advertis . to the reader . c ibid. d ibid. e ch. p. . f ch. p. , . g ch. . p. , . a ch. . p. . b ibid. p. , . c ch. . p. . d ch. . p. . e ib. p. . f ch. . p. . mr. b. passeth sentence before dooms-day . g corrept . corr. p. , . * note , that he prayeth in these words , the lord he grant mr. t. p. repentance , that he may avoid all divine censures . c. . p. . and saith , i want his prayers . p. . as being averse from the true faith by way of masculine opposition . p. . a postscr . p. . mr. b. feares danger , without being of opinion that there is any . b formido est de intrinseca ratione opinionis . c m●t. . . let bo●h grow toge●her untill the harvest . a mat. . . * correp . corr. p. . * ibid. p. . of socinianisme falsely charged . * note , that [ consequential ] is here added as a fig-leaf . and in this his second book , c. . p. . he layes socinianisme to my charge without the least reservation . b correp . corr. p. . c ib. p. . e ib. p. . dd ib. p. . f see with how much more reason he might have called calvin a socinian , who called the three persons , the three proprietyes of god , and disapproved of christs being god of god. grot. in voto pro pace , p. . hunnius apud grot. discuss . rivet . apol , . of his tendernesse to me , and to servetus . compare this with §. . a serveti libri , non genevae tantum , sed & aliis in locis , per calvini diligentiam exusti sunt ; fat●or tamen unum me exemplum vidisse libri servetiani , in quo certe ●anon reperi quae ●i objicit calvinus , &c. vot . pro pace , p. . b calvini epist . , , &c. c c. p. . a ep. ded. p. . b words , which he plainly applyes to me , if he is not guilty of somewhat worse . c. . p. . lin . . . &c. c p. . lin . . . &c. * i mean , the correptorie correctors only , that is , the men of mr. b's spirit . † by him m. b. was ordained , c. . p. , . & however mr. b. may wrong that bp. i can prove his practice in ordinations to have been strict and wary against the least appearance of presbyterianism , or noncon-formity . a de praecavendis novitatibus in doctrina & regimine secundum canonem nupertime editum , &c. note that the bp. rejected those who refused the taking of that oath , and would not give them holy orders . this i can prove . see the book of ordination of bishops , pri●sts , and deacons , p. . ibid. p. . * note that he confesseth he subscribed the . articles , when ordained , c. . p. . a artic . b artic. , . c artic. . d artic. . e artic. . f artic. . a when this is done , they shall go to the communion , which all they that receive orders shall take together , and remain in the same place where the ●ands were said upon them , &c. see the book for consec . and ord . p. . b ibid. p. . c ibid. p. . d ph. . p. , . * note , he confesseth it was no rash oath ( c. . p. . ) and therefore ought to have been kept . e see that manifested in d●v . philan. c. . p. , . f c. . p. , . * note , the iudgement of the late primate , set ou● by dr. bernard , ( p. ) was this , that the ordination made by such presbyters , as have severed themselves from those bishops unto whom they had sworn canonical obedience , cannot possibly be excused from being schismaticall . † that is , tempora mutantur , & nos mutamur ab illis . of his denying his own hand . mr. b's accusation of my dispatch . of which he might have accused st austin , and origen , and the greatest luminaries of the church , with much more reason . a ep. ded. p. . his recriminations the saddest part of his adventure . b c. . p. . lin . , , &c. c p. . lin . , . † c. . p. . * div. phila●th . c. . p. . lin . . of the ground of his malignity . a philanth . c. . p. . in marg . and c. . p. . b his words were in latin , susceptor gregis alieni , non certe abacti , sed sponte fugientis . c his word was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d see philanth . c. . p. . e of which there is a section philan. c. . p. . a correp . corr. p. . * note , reader , that this is as contrary to truth , as any thing that is false . see what i said philan. c. . p. . lin . , . b it is his thrase of himself , p. . lin . . c my words were these ▪ perhaps my neighbour doth consider , that it lyes in his power , &c. and thinks that i am of his opinion , &c. philan. p. . * luk. . . of hiring his book to be printed . * i find it since in his ch . . p. . of his swearing and cursing , and railing , and pulpit-scuffles . a p. . lin . ult . p. . lin . , , . b correp . corr . p. . c ibid. p. . lin . , . d c. . p. . lin . , . of his correctors , apologie , and being in the diurnall . a philanth . conclus●●um . . p. . mr. b's dream of the printers boy . his sin against conscience and common sense . of his false greek and latin. * see philanthr . c. . p. . his ad phalerandum populum . his multa rara . † calvin . instit . l. . c. . §. . his cujus derelictos . a philanth . in a●vertis . to the reader . * this was worse then his manifold mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which it seems he thought could not agree with helena , because its termination did happen to be in [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] therefore he murder'd it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like ; and after all , marr'd all in the mending . b in his c. . p. . lin . , . where he referrs to my philanth . c. . p. . a val. max. l. . an occasional digression for the clearing of what is past , and for the abridging of what is future . b mat. . . of praying for the dead and unto saints , pleaded for by no-bodyknows-whom . * evocatos tanquam ad epulas nuptiales protestantium primores , carolus nonus opprimi jussit . thuanus l. . , . cluver . ad a. d. . p. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herodot l. 〈◊〉 . c. . p. . a short catal●gue of . more falseho●ds . a ch. . p. . b ibid. c ibid. and p. . d ib. p. . e p. . f p. . g p. . h p. . i p. . k p. . a p. . b p. . c p. . d p . e p. . f ibid. g ibid. h p. . i ibid. k p. . l p. . m ibid. n p. . o ibid. p p. . q p. . r p. . s p. . t p. . u p. . w p. . x ibid. y p. . z p. . a p. . b p. , , , &c. c p. . a sententias vest●as prodidisse , superasse est . hieron . ad c●esiph . adv . pelag. c . notes for div a -e of my being a monster of ingratitude to mr. b. because he abused his best friends without my consent , and was reproved by me for it . * still he saith it is a way he is not satisfi●d with , however practis'd by the long parlament , which he did most idolize . p. . i hope that others may be unsatisfied as well as he , and as safely . a ch. . p. . b ibid. of king iames and the presbyterians . c king iames his speech of the presbyt . confer . at hampt . court , p. , , , . * claud. salm. d●fen . reg. c. , & . a basi● . d●… . l . p. . of the imprisonment of mr. cartwright , and mr. travers , &c. b dang . posit . c. . and . p. . to . king iames his antipat●y to presbyterianisme . a conference second day , p. . b spotswood hist. scot. l. . p. . c id. ibid. p. . a. d. . d id. ib. p. . e id. ib. p. . a ibid. * id. ib. p. , . id. ib. p. . * an. d. . b confer . at hamp . court second day . p. , . c ib. p. . * note , that when king iames liked presbyterianisme , it was before he was able to judge , but not one minute after . and the very same do i professe of my self . a ib. third day p. , . † the lenity of the bishops compared with the rigor of the presbyt . b rev. . . & . . c expedit ut extet summa quaedam doctrinae ab omnibus recepta , quam inter praedicandum sequantur omnes ; ad quam etiam observandam omnes episcopi & parochi jurejurando a ●stringantur ; ut nemo ad munus ecclesiasticum admittatur , nisi spondeat illum doctrinae consens●m sibi inviolatum futu●um . calvin . in epist . . ad protect . angliae , p. . & paulo infe●ius . — a certa precum formula , & ritibus ecclesiasticis , nequaquam pastoribus in functione sua discedere liceat . d ab ea discedere non magis liceat , quam ab ipsis religionis placitis . beza in epist . . of excommunicating kings , and killing them , the doctrines of presbyt . a knox to england and scotland , fol. . b buch. de jur● regni , p. . c id. ibid. p. . d ibid. e knox appel . fol. . a id. ib. p. . b buchanan . de iu. r g. p. . c id. ibid. d id. ib. p. . e id. ib. p. . f knox in his hist . of the church of scotland p. . g id. ib. p. . h ibid. p. . a. d. . i ibid. p. . k ibid. . l hollinshed p. . m knox ib. p. . n ib. p. . a ib. p. . b ib. p. . c ib. p. . d ib. p. . e ib. p. . f ib. p. . g ib. p. . h ib. p. . i ib. p. . k ib. p. . l ib. p. . m ibid. p. . n ib. p. . o ib. p. . whence mr. knox received his doctrin . p bancr . dang●r . po. ch . . p. . * bodinus de repub. p. . etiam bonivardus in descrip . gen. * id. ho. disc . c. . p. . q calv. epist . ad card. sadol . p. . a. d. . a tyranni esse voluistis in liberam ecclesiam , voluistis nov●m pontificatum revocare . calv. ad farell . ep. . p. . b knox hist . of the ch. of scott . p. , , . a testim . to the truth of i. chr. subscribed by the minist . within the province of london , p. . lin . , . b solemn league & covenant , ar●ic . , & , &c. c testim . to the tr. of i. chr. p. . in . , , &c. d ibid. p. . lin . , , &c. also p. . lin . . e ibid. p. . lin . pe●ult . & ult . which is to be compared with f page . lin . , . which again compare with g page . lin . , . &c. h ibid. lin . , , . & seq . i page . lin . , , &c. k page . lin . , . &c. l ian. . a. d. . p. , . m stat. . eliz. . * note that mr. b. now saith ( c. . p. . ) those ritualls of our mother church were justly thrown over-board , when a storm was up ; notwithstanding his oath of approbation . a exact . collect . p. . b declar. . a. d. . exact . collect. p. . * theoremata iii. imp. eden . . decr●to synodi theor. . & . & , , , , . also assem . edinb . . and book ▪ discip . c. , , . c exact . collect . in rem . decem. . p. . d confer . at hampt . court second day , p. , . e ibid. p. , . of paraeus his book burnt by the whole vniversity of oxford . * propositiones erroneae , periculosae , insidiosae , impiae , seditiosae , sanae politiae subversivae ; non solum canoni divino , decretis conciliorum , scriptis patrum , primitivae ecclesiae fidei & professioni , sed monarchico culmini subdole ruinam minitantes . decret . vniv. oxon. quinto iunii . . episcopi & pastores magistratus suos imp●os aut injustos , si contumaces sint , possunt & debent , de consensu ecclesiae , satanae tradere , donec resipiscant . subditi in magistratu inferiori constituti adversus superiorem magistratum se , &c. etiam armis defendere jure possunt . . subditis mere privatis — arma capescere licet , ab ordinaria potestate defendi non possint . ( this is regularly inferred by the rule of contraryes . ) . subditis mere privatis — se & suos contra tyrannum , sicut contra privatum grassatorem , defendere lice● . has & ●imiles propositiones condemnat vniversitas oxoniensis , &c. a c. . p. . lin . , , , &c. * note here the saying of most judicious arch-bishop bancrost , that if coppinger , hacket and ar●hing on , had murdered or of the lords in star-cha●ber the last day in trinity term , the consistorian doctrin would easily have defended it ; especially if the further intents of the discipline had thereby succeeded . dang . posi . ch . . p. . a act. synod . dord . sess . . p. . b celebris ille coetus decrevit , quod singuli ad gradus in qu●cunque facultate promovendi , ante admissionem , primo subscribant , & deinde eodem tempore suscipiant juramentum c●rporale , se ex animo praedictas propositiones condemnaturos , & detestaturos in perpetuum . c si istae pareanae exceptiones , id est , regulae paulinae eversiones , admittantur , dico , nullum imperium diutius in ●uto fore , quam donec talia sentien●…bus vi●es defuerint . grot. vot . pro pa. p. . d speciatim addo , calvinistas in hac re deteriores esse quam lutheranos . nam nullam fidem servant . iura , perjura , &c. becan . . manual . controv. . n. . * the words of padre paul are very agreeable , to shew the absurdityes of both . of lambeth artic. king iames and bp. mountag . universal grace and redemption . a confer . hamp . court second day , p. , , , , , . * see div. philan. def. ch . . p. . mr. b's question never enough to be admir'd . a bishop vsher of the true intent and extent of christs death , p. . b ibid. p. . c ibid. p. . ☜ d ib. p. , . especially p. . e ibid. p. . † correct copie of notes , p. . lin . . m. b's remarkable ealumny , and excellent impertinence . * div. philan. def. c. . p. . a so i call them in that page which mr. b. himself citeth . viz. philan. c. . p. . of testard , & camero for universall redemption . b spanhem . exercit . p. . c in precibus publicis . in confess . fidei art. , . in majore ca●●che●i , dom. , , , . in catech. minori , §. . in praesat . ad s. s. de quibus fuse dallaeus in apologia pro synodis , à p. . ad usque . d bona pars hominum non servabitur , quia salutem su●m repudiat . id. ibid. part . . p. . of amyrald , and daille , for universal redemption . so was●lo●dell ●lo●dell in his approbation of daillo's book . a philan. c. . p. . b in apolog. pro duabus synodis , part . . & . c the judgement of the late primate touching the intent and extent of chr. death , p. , , , . compare also p. . with p. . and both with p. . and . of mr. baxter's warning to the nation against cassandrian papists under the names of episcopal divines . * mr. baxter's words are , if god do not wonderfully blast it . these expressions are mr. baxter's in his christian concord , p. , . but cited , and applyed by mr. barlee against me . † of grotius his temper and design . * in particular the seventh and the eighth . a grot. vot . pro pace p. . to p. . the peace of christendom attempted by others , as well as by grotius , and before him . a ad fontem blaudi celebratus solennis conventus est , in quo gaspar colinius pro libertate religionis supplicem libellum obtulit , &c. thuan. lib. . p. . b quod ●i pontifex reeuset , ut rex fine eo pronuntiet , utque foedae nundinationes ex ecclesia tollantur . id. ibid. usque ad extrem . l. . c de controversis augustanae confessionis articulis componendis seri● animum adjecit . id. l. . p. . d papam urget , ut calicis gratia laicis , & conjugii libertas sacerdotibus fieret , &c. ibid. p. . a caesar una cum literis suis argumenta papae exhibuit , cum mandato ut cardinalibus communicaren●ur . ibid. p. , . b maximil . iterum pontific●m urgebat ut promissa sua impleret . nec abnu●bat tune pontifex : sed postea cardinalium inst igatu pesitionem caesaris elusit . id. l. . p. . accusations must not be too generall . * ioh. 〈◊〉 . . † cor. . . † dr. goff , and dr. baily . a cor. . . b tim. . . c c cor. . . episcopal divines no papists . d melan. ad camer . in hist . con. august . per chytr . p. . e bucer de vita & usu minist . p. . f hist . conf. aug. per chytr . p. . & per pap. p. . g concion . georg. princ. anh. fol. . h calvin . ad sadolet . p. . nullo non anathemate dignos fatear , si qui erunt qui non eam hierarchiam reverenter summaque obedientia observent . a theod. beza in confess . cap. . b quod ad formulam precum & ri●uum ecclesiasticorum , v●ld● probo , ut certa illa exte● , à qua pastoribus discedere in functione sua non liceat ; tam ut consulatur quorundam simplicitati & imperitiae , quam ut certius ita constet omnium inter se ecclesiarum consensus . calvin . epist. ad prot. angl. . p. . c fateor quidem , moderationi locum esse oportere — adeoque ceremonias ipsas ad usum & captum populi esse accommodandas . id. ib. p. , . d neque enim me latet , proferri posse antiquum ritum mentionis defunctorum faciendae , ut eo modo communio fidelium omnium in unum corpus conjunctorum declaretur . ib. p. . e zanch. de relig. p. , . f dang . po●it . l. . ch . . a survey of p aed. holy discip . c. . p. , , . to p. . * in the reasons of their judgement , &c. p. . b ibid. episcopal divines the greatest enemyes to popery . a confer . at han●pt . court second day p. . po●●ry beholding to presbyterians . * note , that among the many reasons of the vniversity of oxsord , why they could not join with the covenant against episcopal government , this was one of remark , that they should by so doing give advantage to the papists , who usually object against us , and our religion , the contempt of antiquity , and the love of novelty . p. . * ioh. . . a co●●er . at hamp . court second day p. . b ibid. third day p. . c ibid. and p. . a counterwarning to the nation . his false suggestion of bp davenant , and his fumbling about that bishops works , implying contradictions within a few lines . a cantabrig . ex o●ficina rogeri danielis alm●… academiae typographi m dc xl. his pretended correspo●dence with bishop dav●nant . his exceptions and saw●inesse to the same bp. a correp . corr. p. . * p. p carleton , bishop hall , dr. vvard , dr. goad , mr. balcanquall , ( all divines of the synod of do● ) and besides , dr. preston , dr. s●oughton , mr. vvhately , mr. fenner , mr. iohn ball , mr. cu●verw●l● , mr. vin●s , mr vvoo●bridge , mr. baxter , are all avowed by mr. baxter himself to have been , & to be , of bishop dav●nant's and the late primates judgement in this point . but what the primates judgement was , hath appeared partly already , and shall more fully appear hereafter . vvith all these therefore m●… . b. confessedly is at odds . so is he also with the duke of ●●andenbu●ghs divines , & with those of breme , with lud. crocius , martinius , iselbu●g● ; nay with dr. twisse , and the synod of dort , if mr. baxter may be believed . in ●raefa● . ●d disput . the bishop reckons universall redemption among fundamentals , and declares against all who shall deny it . a ad hos fundamentales articulos puto respexisse apostolum tit. . . communis haec fides , symbolo apostolico comprehensa , omnibus christianis credend● proponit , admirandum creaturarum ex nihilo opificium , trinitatis myst●rium , christi incarn●ti , passi , resurgentis , glorificati , miseris peccatoribus impensum beneficium ; quaeque ind● dimanant , redemptionem humani generis , sanctificationem pec●…aris populi , — resurrectionem corporum , glorificationem fidelium , &c. qui ullum ex his articulis furcillat aut sugillat , licet nomen christiani si●i vendicet , ab orthodoxorum communione arcendus est , & procul amandandus . sentent . d. daven . praedict . p. . & . how severely the bishops judgement reflects on mr. b. a corcedunt o●nes & consentiu● , h●…s propositiones ●ss● verissimas , &c. adhort . ad pac . ecclesiast . ●ap . . p. , . b si eccl●siae rectoribus idem non persuaserit , aut in aliam ecclesiam divertere opor●et , aut , pro bono animarum , ecclesiae cui subest censuram patienter tolerate . sent. dav. p. . c possunt ab externa communione tantisper removere , dum suis erreribus alios infic●re , & ipsas ecclesias perturbare desinant . id. in adho●…t . ad pac. eccl. c. . p. . a quod si quis eam qu●m cont●a ecclesiae senten●iam tu●tur opinionem tant●m omen●i ●sse sibi persuadeat , ut ex ejus cognit●one salus hominum d●…pendeat , aut in aliam ecclesiam divertere , &c. ut supra . sent. dav. ad dur. p. . how he misbehaves himself about the primate . a trithemius apud hist . gottesc● . c. . p. . a. d. . b hist. gott . c. . p. . notes for div a -e mr. b's breeding and way of complement . a ep. de● . p. . l. . b it is the character which he gives his own temper , ch . . p. . & . in his first book he call'd it his pleasantnesse and playfulnesse ( ep. ded. p. . ) now he calls it his mirth and cheerfulnesse to tole-on gallants to the reading of him ( ch . . p. . ) so mountebancks have a zanie commonly called iack pudding to tole-on customers for the buying of their wares . and when dom●…n invented a new game , he called i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the language of the b. note , reader , that be profested ( in his ded. e●st . p. . ) that no man valued me more then he , no man should be more solli●it●…us of my soul , fame , and outward s●se●y , then himself . if therefore th●se are the over flowings of his love , ho● terrible is his hatred to those who are not in his favour , as i ( it seems ) am ? * it is his own expression ( reader ) as all the rest : 't was never m●ne . * this he ●●hers in with this u●troden preface , [ as i am an ecclesiastick , a christian , and a gentleman , &c. ] * note that the complements next following are cited from crackenthorp against the bishop of spalato upon his return to rome , and applyed only to me by mr. b. the vast quantity besides of mr. b's courtship . a copie of mr. b's re●ormation . a 〈◊〉 . 〈◊〉 . p. . b epist . ded. p. . c c. . p. . d ibid. e p. . f ibid. a ibid. p. . b ib. p. . c ibid. d p. . † mr. b's iustification of himself . e p. . * all correptorie correctors with mr. b. f p. . g ib. p. 〈◊〉 . a ibid. dr. bern. and dr. reyn. implicitly accus'd by mr. barlee of foul matters . b at the end of his first letter to mr. b. c ib. p. . d ib. p. . lin . ant●penu●● . e ib. p. . f p. . in marg . g so he saith in his post-script , &c. h p. . * note , his severall promises to do penance , i● good men shou'd judge him guilty . here he confesseth , that diverse good men did so judge : yet p. . he cannot say he hath done evill ; and p. . hath no reason to accept of my pardon . for again ( p. . ) they must not only say , but clear it to him , that he is guilty . vvhich he doth not intend shall be in hast . a postscript . b ep. ded. p. . his like eruptions against others . c c. . p. . against grotius . d p. . e p. . f p. . g p. . against castalio and episcopius . h c. . p. . against dr. taylor . i c. . p. . against mr. thomson . k c. . p. . against all the orthodox together . a int●oduct . p. . lin . , , , . against mr. calvin . * p. . of mr. thomson in particular . * mr. baxt. disput . . p. , &c. a id. ib. p. ● . note the probable reason , why mr. barlee doth so highly ex●oll mr. baxter , c. . p. . b ib. p. , . † the sad effect of that o●inion , that the regenerate man cannot cease to be regenerate , let his sins be never so great . and this is said by mr. baxt. to be the opinion of most of our divines , meaning ( i suppose ) the calvinistical : for i know none else of this opinion . * note , that this is only the putting of a case , whereby m. b. may learn to hate his own practise , by having seen it in other colours . † note , that bezaunsealed that consession of calvin : whom mr. b. unawares doth affrm devoid of all christian inge●uity , c. . p. . his s●lf-contradictions . a ti le-page . b c. p. . c c. . p. . * he pretended a stationer for the one , and a conscionable divine for the other . d p. , . a c. . p. . b p. . c c. . p. , . d ib. p. . e p. . * i have proved from their printed works , that they hold god to be the cause of sin , in those very words . f c. . p. , . g c. . p. . h p. . i c. . p. . * c. . p. . k c. . p. , , , . l ib. p. . m c. . p. . n ib. p. . o p. , , . p c. . p. . q ib. & p. . r c. . p. . &c. s c. . p. . t c. . p. , . u ib. p. . w p. . x p. . and . y p. . z p. , . a p. . b p. , . a p. . b c . p. . c ib. p. . d epist . ded. p. . e postscript . f c. . p. . g c. . p. . h c. . p. . i c. . p. . k epist . ded. p. . l c. . p. . m ibid. n c. . p. . o c. . p. . mr. b. a trumpet to his own praises . p p. . * note , he professeth to have review'd his sheets with his own eyes , and to have drawn up the errata , &c. in epist . ante catal. err. a p. . b epist . ded. p. . c c. . p. . d c. . p. . e c. . p. . f corr. corr. p. . g epist . ded. p. , & . * introduct . p. . a epist . ded. p. . lin . . ad lin . . b moneo ne semet ipse t●aducat , ●e qui latine ●on didicit , latine scrib●t ; talis sc . ut : b amico monitus primam syllabam in voce legendum esse brevem , id ita mutaverit , ut gerundium nobis substituerit foemininum : qui vocem elixerit nescio unde nobis elicuit . grot. vot . pro pace , p. . † mr. b' s rhetoricall digression to the sum of l . at which he prizeth his study of books . * ch. . p. . † nil refert , si legeris quantum habeas ; sat est , si habueris quantum legas . seneca . ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his dexterityes in speaking beside the purpose . . introd . p. . . p. . . postscript . . ch. . p. . . p. . . p. , & . . p. . . p. . . p. , . . p. . . p. . . ibid. . p. . . ibid. . p. . . ibid. how great an artificer of escapes . * the repeated jest was but this , that as the iewes did set a crown of tho●ns upon christs head , so the arminians put a crown of scorns upon his grace . * ch. . p. . * introduct . p. . gen. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e in his two letters to mr. barlee . especially p. . lin . , , &c. p. . compared with p. , . vers . . . vers . . . mat . . eph. . . col. . gen. . 〈◊〉 . notes for div a -e the first letter . notes for div a -e the first letter . notes for div a -e the third letter . p. . ch . . p. . lin . . cor. cor. p. . , . and particularly . p. . p. . p. . p. . p. . p. . and . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. , . notes for div a -e the fourth letter . p. . p. . p. . p. . p. . p. . p. . sentent . dav. p. . p. . p. . this mr. barlee doth confess to be a truth undeniable . corrept . cor. p. . corrept . cor. p. . p. . , &c. correp . corr. p. . ibid. p. . c p. . d de civ . dei. l. . c. . p. . tom. . e correct corr. p. . f correp . cor. p. . g ib. p. . h ib. p. . k ib. p. . lin . . , &c. p. . l. ult . penult . note that man hath his part in the application . l correct copie p. . in marg . m ibid. n correp . cor. p , . corrept . cor. p. . notes for div a -e the fifth letter . part of a letter from dr. walton to mr. pierce . part of a letter from mr. gunning to mr , pierce . * p. , , , , , , , , , . and p. . * ibid. c. , p. , . notes for div a -e * p. . † account of the controv. about perseverance , &c. in setting down the fourth opinion p. , . * p. . a solemn discourse upon the grand covenant, opening the divinity and policy of it: by john saltmarsh, master of arts, and not long since, pastour of heslerton in yorkshire. saltmarsh, john, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing s thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a solemn discourse upon the grand covenant, opening the divinity and policy of it: by john saltmarsh, master of arts, and not long since, pastour of heslerton in yorkshire. saltmarsh, john, d. . p. printed for laurence blaiklock, london : . annotation on thomason copy: "octob: th". reproduction of the original in the british library. eng solemn league and covenant ( ). -- early works to . presbyterianism -- early works to . great britain -- history -- civil war, - -- early works to . a r (thomason e _ ). civilwar no a solemn discourse upon the grand covenant, opening the divinity and policy of it: by john saltmarsh, master of arts, and not long since, pa saltmarsh, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a solemn discourse upon the grand covenant , opening the divinity and policy of it : by john saltmarsh , master of arts , and not long since , pastour of heslerton in yorkshire . london , printed for laurence blaiklock ▪ . the printer to the reader . courteous reader , the effigies of this embleme should have been cut , but that time could not permit . an angell reaching forth an hand out of a cloud , holding a chaine , which is let downe to three women , each one having her arme linkt in it , over each a title anglia , scotia , hibernia , with harpes in their hands , at the distance of a stream betwixt another woman with the title of roma in a sad posture , her tripple crowne seeming to decline with her face towards the three ; with this inscription , revel. . . and there came one of the seven angels which had the seven vials and talked with me , saying unto me , come hither , and i will shew unto thee the judgement of the great whore that sitteth upon the waters . to the worthy covenanter . i could have given more , and more easie and common observations ; but these times call for discourses that worke higher , and more quaintly ; i say not this to force any reputation upon these notions . this covenant is the most glorious rise of a reformation in any age ; mighty and powerful are the principles of it : and though this season of our solemnity be cloudy & our evening bloody , yet it is our saviours interpretation , when it is evening , you say it will be faire weather , for the skie is red . covenant . holy obligatory principles . in praeamb. having before our eyes the glory of god , in praeamb. and each one of us for himselfe with our hands lifted up to the most high god . artic. . and this covenant we doe make in the presence of almighty god , the searcher of all hearts . as we shall answer at that great day , when the secrets of all hearts shall be disclosed . the discourse . the power and excellency of this covenant . a covenant is the last resort of the godly and wise christian ; and with this , he draws himself neerer heaven , and closer to that glorious essence , and the immediate flowings and emanation of an almighty power : a covenant is such an obligation , as layes an ingagement upon the soule ; and as in tossings and storms at sea , the mariners find out no safer course then by casting out coards and anchors , to hold them at some period ; so in civill waves and spirituall fluctuations , there cannot be a more secure experiment , then this of covenanting , wch is like the casting out our coard and anchors as they did in s. pauls storme , vndergirding the ship , and casting out foure anchors . covenants , they are divine engines , which the godly have found out to winde up their soules from irregular wandrings and strayings , into heavenly heights and stations , the onely remedy , and preventive against relapses , and apostasies ; and those vertues & operations the saints have ever found in covenants : for such resolutions of soule are but the finer cordage , which the spirit spins out and twists from the substance of its owne essence ; and now god and his angels have something to hold our soules by , even the operations and effluxes of our own spirits : and though god need none of those , but is able to keepe us up by the immediate and indistant workings of his holy spirit , yet he is a god that is pleased to take us at our own rebound , and to admit us into that holy consotiation , wee as workers together with him . he that covenants with god , by that very act doth carry up himselfe unto gods throne , and cites his soule to his tribunall , and then the majesty of god looks on him with a fuller gleame ; & so long as that glorious interview continues , or any sparkling or raying of it , man is awed from sinning , and stands trembling like the people of israel , while god appeard upon the mount . and thus divine covenants , as they exalt and situate a soul in more glory then before , even in the glorious face of god , so they are the spirituall stayes , and supports , and strengthnings of a soule . god him selfe first drew forth his owne essence into this course of covenants to abraham and moses , and joshua , and his people , and from that covenant he went higher , to one of grace , besides the particular obligations of his , to noah & other saints , not as if he received any consolidation or confortation by it , or any such act of covenanting that hee had not before ; not as if he begun to re-act upon himself in any new operation ( farre be it from his immutable essence ) hee was as firme and unchangeable in the eternall immanency of his own , before ever he passed himselfe abroad into any such act of paction : and therefore he could not shew himself to man in the likenesse of any other notion , than , i am . only he was pleased to light us by a beame of his own nature , into this duty of holy confederation , & to shew us a new way of spirituall advancement and establishment : how sacred then ? and how inviolable ▪ ought these to be ? which are made with a most high god ; when even pactions and promises and covenants in friendships and lower confederations , are reputed holy . thus far of the power of the covenant upon the soul in that grand and heavenly ingagement ; now there is a power reflexive , and that is a returne it makes from heaven , and in that return it brings with it something of god ; for the soule going up thither by a spirituall might and holy violence , brings away from thence graces and blessings , and the resort of many temporall mercies , as when moses had been looking god in the face , he brought a divine lustre upon his owne , home with him . we see nehemiahs covenant had excellent concomitances , the dedication was kept with gladnesse , and singing and psalteries , and the people offered themselvs willingly , and the businesse at ierusalem , and all the affaires of gods house went better on in all the particulars . nehem. . . . . the covenant of iudah drew along with it the like blessings ; the lord was found of them and gave them rest ; and one more superlative blessing not inconsistent with our calamity ▪ maachah was remoued from being queene , because she had made an idoll in a grove , chron. . , . and for this covenant of ours i am bold to say , it hath been in heaven already ; it came not only from thence in its first inspiration , but it hath had a return backe , and by the power of that reflexive act , it hath brought downe with it cheerefull concurrencies & contributions in both kingdomes , and there are divine stirrings , and movings , and aspirations in the people of late : and as in the poole of bethesda the stirrings and troubles in the waters were the only signe of the angels comming downe : so these waters in both kingdomes , which in the holy spirits language are people , doe stirre and move more of late , not onely in their highest and supreame representative , but in their own places , which is an indication of some divine vertue , descended and co-operating . covenant . the reformation principles . in praeamb. to endeavour the advancement of the kingdome of iesus christ . artic. . the reformation of religion in doctrine , worship , and discipline , according to the word of god and the example of the best churches . art. . the unfained desire to be humbled for our sinnes , and the sins of these kingdomes . discourse . these are such maxims as will make a kingdome holy and happy ; for holinesse is the foundation and basis to all other blessings , and hath a perpetuating quality , and it is such a condition as god takes in at the felicitating of a person or people : seeke first the kingdome of god , and all things shall be added unto you . the advancement of gods kingdom , was alwayes the advancement of the kingdome of israel ; and the glory of the one declined and set in the declination of the other : for the arke and the glory departed together , and both expired at once in a dolefull ichabod . the advancement of christs kingdome hath been the designe of god from all eternity , and it is the designe of the godly too : god revealeth his secrets to his servants , and we have the mind of christ . now knowing so much of the counsels , and designes , and secrets , and minde of god , we are carried on by the same spirit to be aiding to that designe : now though the kingdom of christ be such a name as imports glory and dominion , yet it is not a glory of this world , but a spirituall glory seated in bare and simple administrations ; such as are foolishnesse to the greek , and to the jewes a rock of offence : and this kingdome of christ like other monarchies , hath its rise and growth , its ages & improvements , according to the propheticall latitude , being at no fulnesse nor perfection till the rest of the monarchies be consumed before it : this is that small excrescency advancing out of the mountaine , and by a power insensible exalting it selfe through all oppositions , working through atheisms , paganisms , idolatries , superstitions , persecutions , and all the carnall machinations , into a lustre glorious , in the judgement of those onely , who can spiritually discerne : the advancement of this kingdom is onely attainable by a reformation to the word of god ; & here we shall take occasion to part with all the models and idea's wch are not to be found in holy scriptures ; it is markt there as a grand transgression to walke after the imagination of our owne hearts : and that was laid to jeroboam's charge , that his priests , and sabbaths , and worship , were such as he devised in his own heart : god will indure no such rivallity nor conjunctures with himselfe : it is an incompleating the worke of god to build his house with our own timber : and as he made this world at first onely after the patterne of his owne counsels , so in this second work of the setting up a spiritualll structure for his glory : god thinks none worthy of coordination , in those things wherein his glory shal be sure to suffer in a distribution with his creatures , and his owne image hath ever pleased him best , & therefore he made the best piece of his creation according to it . and where this kingdome of christ is , there is holinesse of doctrine , holinesse of government , holiness of ordinances , holinesse of life ; god hath had a people at first whom hee made his owne , by speciall adoption , by eminent priviledges , by rare providences , by lawes and institutions , by worship and administrations . and now because darknesse in part is hapned to israel , god will still have a people that shall be his , and have their lawes and usages and forms from him ; their guidance & providences from him . this kingdome of christ is a company of godly gathered by his own spirit , having their lord and saviour in the midst , confederated by an holy and sacramentall paction , ruled by the law of his will and spirit ; obeying his cōmands , whither in silent inspirations or lowder exhortations , either by a word behinde us , and a saying , seeke yee my face ; or by outward intimations and interpretations of his will , from such wayes of distribution & administration as hee hath ordained ; studying what will adorne the gospell of jesus christ , and those that walke in the light and glory of it , being transformed frō glory to glory , as by the spirit of the lord . now these principles , viz. the advancement of christs kingdome , and humiliation for sinnes , are such as will bring god into this kingdome , and seat him and determine his presence , as the tabernacle and arke & temple were the engagements and enthronizations of , & mysterious fixations of gods divinity . they are likewise an advancement of the nation too , setting it higher then other nations , that was the preferment of the jewes , that to them the oracles of god were committed . therefore they were said to dwell in the light , when other nations sat in the region and shadow of death . and that principle of reformation according to the word of god and the best reformed churches , brings us closer to god , and consociates us with heaven , and makes us arrive at the highest mystery , even the deniall of our selves , our owne inventions , will-worship , and superstitions ; pulling down at once all our relations to rome and popery , and working to the patern , so that things which shal be seen shall not bee made of things which do appear : we shal likewise be associated to the church of christ , and so incorporated more cleerly and purely and mystically , into the body of christ , we shall be now in a capacity wth them to partake equally of graces and priviledges : and thus the kingdom of christ gathers power and latitude , and stretches to the breadth of that prophesie , of the fulnesse of the gentiles , and gathers strength too against the present antichristian monarchy ; & by that other principle of humiliation , we obtain the qualification and condition for mercy and peace , wee approach into tearms of reconciliation with god ; if the wicked forsake his way and the unrighteous man his thoughts , god will forgive and abundantly pardon . what is it that thickens the clowde over us , but the evaporation and exhalation of our sins and iniquities , for your iniquities have turned away these things , & your sins have with-held good things from you . covenant . the princip. of extirpation . in preamb. calling to mind the treacherous and bloody plots , conspiracies , attempts , and practises of the enemies of god . arttic . . that we shall in like manner endeavour without respect of persons the extirpation of popery and prelacy . discourse . here lies the propheticall power of it against the church of rome , or antichristian monarchy , and the bloody plots and conspiracies are such fresh remembrances , as seal us to strong and perpetuall endeavours ; we can read in the leafs of our former ages their conspiracies still in red letters , and at this day we have a succession of their bloody designes , and i conceive the rise we take from their own foundations in blood , is but in holy parallel to him , into whose remembrance great babylon came to give unto her the cup of the wine of the fiercenesse of wrath ; and to his own peoples resolution , happy shall he be that rewardeth thee as thou hast served us ; and the treacheries and tyrannies of gods enemies have ever drawn along with them this resolution in gods people ; amalek ▪ and ashur , and egypt , are standing examples of divine revenge . and for extirpation , it is but a retaliation to their own just cruelty , who would raze out the name of israel , that it should be no more in remembrāce . and what hath their endeavor in our kingdom of ireland been , but an eradication of our memories . and our confederations now , cannot but be powerfull in the very notion ; nationall leagues have brought forth great effects in states and kingdoms , in the mutuall aydings and assistings ; and therefore israel sent to syria , and iudah to assyria , and iudah to israel , and other kingdoms have sought to one another for such combinations , in any grand enterprise ; that famous designe of christendom , which was such a universall confederatiō against the turk , onely it was a designe in a wrong channell ; therefore the more spirituall that leagues are , the more powerfull ; that which made israel so famous in their conquests to canaan , was the association of the tribes , and the ark of god amongst them , therefore the philistims cryed out , woe unto us , the ark of god is in the camp of the hebrews ; and when they marched with the ark amongst thē , iordan vvas driven back , and the mountains and little hills were removed , the walls of iericho fell ; and certainely this grand and blessed association of the three kingdoms , is a glorious portent to the destruction of rome it self , carrying amongst them such an ark and gospel ; this is the first time that ever the sun saw such a triple confederation ▪ against the triple crown , so many states , so solemnly combined against the popish hierarchy ; this is the time the spirit of god hath set up a standard ; this is a fair rise , and improvement to the prophecy , when the princes of the earth shall gather themselves together , and shall agree to make her desolate . i know there hath been many confederations , but they were narrower then this , and so , opposings , and strong ones too , and by confederacies too ; yet those were but single to this , when our princes in their eyes appeared in their graduall extirpations , our henry , and edward , and elizabeth , when in scotland , they against the french power and idolatry , ayded by a power from this kingdom ▪ yet these were not from such strong resolutions , such able principles , such a sacred covenant ; they were but ordinary and civil contributions , & weak strivings , and so had shorter expirations , and relapses , and had little more of religion , then brought them into the fields , and enabled them to break down images : the confederations and covenants in germany , so many princes and states entring into a solemn protestation upon luthers discoveries ; the conferations of those in holland , and those states in the netherlands ; the confederation of those princes in france ; but these had their ebbings and flowings . but now , as if this were the antichristian crisis , and as if the reformation had recovered the period of declination , three kingdoms strike into a sacred league ; and now methinks i hear the angel saying to us , the prince of the kingdom of persia withstood me one and twenty dayes , but loe michael one of your chief princes came in to help me , and now i am come to make you understand what shal befall in the latter daies ; now methinks the set time to favour sion is come , her servants take pleasure in her stones . and for the extirpation of prelacie , though it be a government rivetted into our laws and usages ; and into the judgments , and consciences of some , through a mistasten and colluding divinity , yet let us not like the iews , lose our gospel , with holding our laws too fast ; i know this kingdom hath ever been a retentive nation of customes , and old constitutions , and it parted but sadly with its old prganisme , and with its latter antichristianisme ; in the es●lation of abbies and priories ; and hence it is that reformations in this nation , hath been with such little power and duration , for we have ever easily gone back with a new successour , never taking in so much of the power of godlinesse , as should be able to make us live protestants to another succession ; and especially the superstitions and idolatries of late , were woven with such strange and plausible insinuations ; episcopacy was got upon the bottome of mis-interpreted scriptures ; and the whole government upon a pretended antiquity ; and the innovations upon a spirituall decency and order ; upon an ecclesiasticall magistrality , and reverend infallibility , and prodigeous policy ; as if theire were no way to bring a papist to church , but by going with him to rome first ; if we considr well we shall finde cause enough to remove these as not consistent with the holy simplicity of the gospel of jesus christ ; nor the spiritmall purity ; we were then trading with popery , when we ignorantly thought , we had not enough to serve us frō the scriptures of god , now we see they are perfect , & cōplete in iesus xt ; let us cast away those weak & beggarly rudimēts , of the which we are now ashamed ; & they do not savour the things of god , who would now ( like saul at endor ) raise up aron , and the whole hierarchy , and bring us back again to the law , forcing us under that cool shadow , of types & ceremonies , drawing the curtains of the law before the light of the gospel ; we serve now in the newnesse of the spirit , not in the deadnes of the letter . the next thing i observe , is the politicall excellency , those sound maxims for the kingdomes duration , as the preservation of parliamentary rights , and nationall rights , and royall rights , that they exceed not , nor exorbitate ; and this is no more then to reduce the kingdome into its primitive contemperation , and to keep the mixture even : for we see that whilest the power of monarchy would needs take in such poyson'd principles , as the divines and privadoes did instill , carrying up the notion of a king into an higher firmament thē its own , the whole state was in a posture of ruine : for nothing hath more betrayed kingdoms into destructive alterations then exorbitancy of government ; and states must respect their fundamentals and originals in their present constitution ; for those infuse secret dispositions into al the orders & subordinations , and that ingagement inables to incline to their own interests ; & then in their inclinations & pursuit thither , tumults and stirres are wakened , and there is a noise of some new & treasonable endeavour ; when it is but the naturall workings of each degree for its owne preservation ; & hence have these late aspersions been borne & received , the princes and people being carried on by the strength and violence of a late predominancy , almost out of sight of their true fundamentals , till they have forgot their interests , & maligne those that would bring thē back : and for the temper of our english monarchy , i will not say more to the praise of the constitution , ( so many having spoken before mee ) than its own duration , breathing to this day , under the succession of so many ages , and never distemper'd , but when the fiduciary power would needs be severer and taller then the rest , and entertaine designes of trying strengths & interests , to see if the fire out of the bramble would at length come forth , and consume the trees of the forrest . and whereas there are some other subordinate principles in order to these ; as the discovery of incendiaries and malignants ; certainely they that shall suffer any relations to corrupt them to secrecy , are men of too narrow affections for the latitude of a kingdome ; they are only in the reputation of patriots and fidelio's to their countrey , who have such a command of spirit , as they can open and close as the occasion of the state requires . and i do further observe , that we are obliged to a mutuall preservation of the peace of the kingdomes , and in speciall of the reformation of the church in scotland . for the first , it is bottom'd upon the foundation of our government , which is a concentration of the three estates in one ; and there is such a samenesse almost in the fundamentals of the three , and there is such a monarchicall onenesse which influences into all , that if any alteration begin in any one of them , it will soon like an infection ( where there is consanguinity of nature ) spread and make over to the rest ; so that there is as much policy in suffering our care and faithfulnesse to enlarge & acquaint it selfe with the interest of the other estates , which are in no other sense foreigne , than onely in the distance of place . and for the particular preservation of the church of scotland , it is as concerning an interest as any of the rest ; what godly soul will repine to take up the care of another church ; he was ( we know ) a sanguinary man that replyed , am i my brothers keeper ? and we may take notice there how god cals for an account of every relation at our hands . it was an holy principle that perswaded the apostle to take care of all the churches : & the more neer wee approach to such endeavours , the more neer we are to the designes and activity of god & angels , whose businesse and administration is universall ; and especially should our care bee for that church and state , which hath been the conservatory of the gospell , and kept alive that holy sparke , which wee in this kingdom do warm our souls by at this day ; she was that philadelphia who kept the word of his patience . nor let any complain of restraints in this our covenant , as if we multiplyed unnecessary oaths , as if like sauls oath it had troubled the land , there is no such true liberty , as in these holy restraints ; nor is it any diminutiō to our christian latitude , that we cannot transgresse nor exceed in this or that ; it is rather the sublimation of our liberty , and a deliverance into the glorious liberty of the sons of god ; and as it is the highest perfection , non posse peccare , not to be able to transgresse ; so our estate and condition in this our covenant , is a degree to that , for god , angels , and saints , are not lesse perfect , nor lesse free , because they cannot sin , but is a firmation of soule in the height of holinesse , for as it is the highest aggravation of sin , not to be able to do good , so it is the highest perfection of goodnesse not to be able to do ill ; so that i know none that hath a spirituall and discerning soule , that will complaine for want of liberty to transgresse ; or that he is in heaven before his time ; such chaines are but chaines of gold , nay , but the bracelets of the spouse , and as ir is the devills and reprobates torment and misery to be held in chaines of darkenesse , so it is the glory of the blessed saints and angels to be held in such chaines of light and holinesse ; and none but libertines will complaine , that they are walled in , and that their lusts have not liberty to anger god , and undoe their country . i observe another transcendency in it , there have been many coven●nts taken by the people of god , iosiahs , iehoshaphats , and nehemiahs , the forraigne protestations and those of our owne , yet none that hath such a spirituall and politicall breadth in it , reaching not only to nationalls , but all particulars ; and taking in the furthest , and most forraigne necessary , and circumstance either in state , or church . i might take in other particulars , but they are such as cleere up to your first discovery , only my thoughts have rouled up themselves into this conclusion . since the covenant is of this transcendency and excellency , so solemn and sacred , it were fit there were some holy designe , to worke it more close to the soules of those that take it , all our happinesse spirituall and civill is now in the successe of our confederation with our god , & therefore there would be as much holy art used in preserving the spirits of people in that height of covenanting , as there was used in the raysing them up ; god himself makes conservation as much his businesse as the creation of the world , and therefore some make it the same act repeated againe . i should thinke it not unnecessary , that those parts in it which have most of the attestations , & invocation , & imprecation , and most of the politicall and civill advantages , be set on by the ministery in frequent inculcations , even to a catechizing , and by a civill ordinance , or law to that purpose to reminde the ministery , for we complaine of looseness and neglect in former covenants , and we take no care to enquire into the reasons , & remedies ; and certainly the sudden laying aside such nationall & obligatory doctrins , & making them but the musick and solemnity of one day , is the only reason of our relaxations , & apostacies , when as having got the soules of men into a covenanting station , we should apply our strengths and honest designes to keepe them there . a divine rapture upon the covenant . children of sion , rise , and sit not on those flowry banks of babylō ▪ her streams are muddy and impure , and know her channel 's bloody where they flow . oh! let us to a region , where we may bathe in pure waters every day , waters of life , and happinesse , which have a chrystall grate in every wave ▪ we all make ready to be gone , and mean never to see those banks again ▪ oh stay not , till heavē scourge you with a rod vnto the city of your god . see here a chain of pearl , and watry dew wept from the side of god for you ; see here a chain of rubies from each wound , let down in purple to the ground : come tye your hearts with ours , to make one ring , and thred them on our golden string : great god , let down some glorious beam of thine , to winde about his soul and mine ▪ and every ones ; then we shall joyfull be , made sure to heaven and thee . finis . presbyterian inquisition as it was lately practised against the professors of the colledge of edinburgh, august and september, in which the spirit of presbytery and their present method of procedure is plainly discovered, matter of fact by undeniable instances cleared, and libels against particular persons discussed. monro, alexander, d. ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing m estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : ) presbyterian inquisition as it was lately practised against the professors of the colledge of edinburgh, august and september, in which the spirit of presbytery and their present method of procedure is plainly discovered, matter of fact by undeniable instances cleared, and libels against particular persons discussed. monro, alexander, d. ? [ ], p. printed for j. hindmarsh ..., london : . testimony of alexander monro in answer to charges of misconduct of office and popery. errata: p. . reproduction of originals in the union theological seminary library, new york, and university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism -- early works to . scotland -- church history -- th century. scotland -- history -- - . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion presbyterian inquisition ; as it was lately practised against the professors of the colledge of edinburgh . august and september . . in which , the spirit of presbytery and their present method of procedure , is plainly discovered , matter of fact by undeniable instances cleared , and libels against particular persons discussed . for the mouth of the wicked and the mouth of the deceitful are opened against me , they have spoken against me with a lying tongue : they compassed me about also with words of hatred , and fought against me without a cause . ps . . v. . licensed , nov. . . london , printed for j. hindmarsh at the golden-ball in cornhill . . advertisement . when the reader considers what 's said in the following sheets , he will find the title exactly agreeable to the book ; and if that seem odious , it 's not to be imputed to the author of this narrative , but to one of the visitors ; who in the face of the court , declared , that their method of procedure was an inquisition ; and the plain truth is , he was so happy in the choice of the word , that it would have been unreasonable to have chang'd it . the reader is also desired to take notice , that by the witnesses mentioned in the last paragraph of the preface ; are to be understood , only such as were examined against those masters of the colledge , whose tryals are not yet published ; for all the art and industry of the party , could not so much as procure one witness to appear against the two doctors , whose libels , answers , and sentences , are here related . the preface . i was present at edinburgh when the university there was lately visited by the presbyterian party , and was witness to all that past at the tryals of the principal and other masters ; and the accounts of it having since fallen into my hands , and i knowing them to contain nothing but matter of fact and down right truth , thought fit now to publish them ; not to continue , or excite faction or revenge , but to vindicate innocent men , from the calumnies and slanders that have been of late charged upon them . if the presbyterians had not industriously propagated abroad , the idle and impertinent stories they invented at home , these papers had never seen the light : it is indeed with great reluctancy , that i give the transactions of that late visitation any room in my memory ; but since the clamours of a factious party constrain men to defend themselves : it is but just to return such answers as may undeceive well meaning people , and expose the injustice of that inquisition : it being so easie a thing to make it appear , that the masters of that universities greatest crimes , were their places and preferments . because in the following papers , mention is often made of a new test , that the parliament appointed for all university men ; it may not be improper once for all here in the beginning , to tell what that test was ; for this then let it be remembered : that the act parl. . sess . . july . . earl melvil commissioner , appoints ; that no master or professor in any colledge or school , shall be allowed to continue in the exercise of his function , but such as do acknowledge and profess , and shall subscribe the confession of faith * , ratified and approved by this present parliament ; and also , shall swear the oath of allegiance to their majesties ; and withal , shall be found to be of pious , loyal , and peaceable conversation , and of good and sufficient literature , and abilities , for their respective employments ; and submitting to the government of the church now setled by law — and are well affected to their majesties , &c. again , by act . sess . . parliament . . gulielm . & mari. july . . melvil commissioner , all persons who are bound to swear the oath of allegiance , are also obliged to subscribe this assurance , as they call it . i a. b. do in the sincerity of my heart , acknowledge and declare , that their majesties king william and queen mary , are the only lawful , undoubted soveraings , king and queen of scotland , as well de jure , as de facto , and in the exercise of the government : and therefore i do sincerely and faithfully , promise and ingage , that i will with heart and hand , life and goods , maintain and defend their majesties title and government , against the late king james , his adherents , and all other enemies ; who , either by open or secret attempts , shall disturb or disquiet their majesties in the exercise thereof . these were the instructions which the parliament by their acts gave to the visitors ; and a considerable number of them being presbyterian ministers , were not wanting in their diligence to screw up every thing to the greatest height , against the episcopal masters , and to make them feel the severe effects of presbyterian power and malice ; as appeared by a printed warrant , or rather proclamation , in their own names , in which , they require and command , messengers to pass to the mercat cross of edinburgh , upon a mercet day , betwixt ten and twelve a clock in the forenoon , and immediately thereafter , to the most patent gate of the university of edinburgh , and sicklike to pass to the mercat crosses of edinburgh , hadingtoun , duns , green-law , and lawder , jedburgh , selkirk , peebles , linlithgow , and stirling , and there at after open proclamation , &c. to summon , warn , and charge , the principal , professors , regents , and all others , masters of the university of edinburgh , and schoolmasters teaching latin in the said town , &c. — to compear before the committee of the said visitors , &c. — the day of august next to come , at ten a clock in the forenoon , to answer and satisfie the said committee , &c. and likewise the said commissioners , do hereby require the said messengers , at the same time and place , and in the same manner , to summon , and warn , all the leidges , who have any thing to object against the said principal , professors , regents , masters of the said universities , and school-masters — to compear before the said committee , the said day and place , to give in objections against the principal , professors , regents , and others aforesaid — requiring in like manner , the messengers , executors of this present warrant , not only to read publickly the same , and the citation to be given them , at the said mercat crosses and colledge gate ; but also to leave printed copies thereof , affixt upon the mercat crosses of the head burghs , and upon the most patent gates of the said colledge . lastly , requiring the said messengers to return the same , with formal executions and indorsations thereof , duely subscrib'd by them before subscribing witnesses — for doing of all which , these presents shall be their sufficient warrant . given at edinburgh , july . . and ordains these presents to be printed , extracted forth of the records , by me tho. burnet . . here you see a vast deal of pomp and parad , to usher in this inquisition ; open proclamation was made at mercat places , a sufficient indication of what might be expected afterwards from them : alt the leidges are warned , and summoned to come in , and make what objections they can , against the masters ; sure if the visitors want men to accuse these masters , it cannot be ascribed to their want of industry to procure them . dly . the great zeal these commissioners had to purge the universities from malignants * , made them upon all occasions stretch the words of their instructions , far beyond their ordinary and usual signification . when some enquired whether by that part of the test , which requires to submit to presbytery , were meant only , a quiet and peaceable living under that government , or if it imported any thing farther : some of the commissioners plainly told , that by that clause of the test , was also meant , that every master should tbereby declare the presbyterian government , to be preferable to any other whatsoever , and the only government left by christ and his apostles in the church , and warranted by scripture . by the same spirit of prebyterian moderation , some of the commission declared ; that by the acknowledging and subscribing the westminster confession of faith ; is not only meant an owning of it , in so far as it is a system of theologie conform to the holy scriptures , and one of the best designed for distinguishing the reformed church , from these hereticks and schismaticks that now disturb it ; but that it also imports , an absolute owning of every particular article thereof , as the only and most perfect confession , that hath been or can yet be composed ; and that therefore it was to be acknowledged , professed , and subscribed , without any limitation , restriction , or reservation whatsoever . the visitors might have been well assured , that no master or professor of any conscience , who had been episcopally ordained , or acquainted with the primitive constitution of the church , could any ways comply with conditions so rigid and severe . it had been soon enough then , for the presbyterians to have fled to their old experimented way of libelling , when the masters had stood their ground against that new test , which originally had no end , but to make vacant places . but the preachers of that party ( members of the visitation ) judged it more convenient , boldly and indefatigably to calumniate the professors , lest if they had been turned out for mere and just scruples of conscience , the people should have murmmured and complained ; the body of mankind often believe the first and loudest reports , few of the people being capable , willing , or at leisure to examine the truth of things , and since now the faction had got the uppermost , and had power in their hand , they enquire into all things that might make the professours odious to the city or nation , and thought fit to let them feel the effects of their rashness , if in all their life time , they had been once spoke against the imposture or enthusiasme of that sect. the presbyterian preachers ( who earnestly wished to be employed in the toyl and drudgery of this affair ) made it their business to search into all the actions of the professors lives , especially such as were capable to be transformed into a libel ; and having the assistance and zeal of some of the new magistrates of edinburgh , to second their endeavours , it was easie to foresee what quarter they might expect , who differed from them : and this was no difficult province for presbyterians to mannage , considering the nature of their discipline , and their present constitution ; the most innocent things have two handles , and some men industriously seize the worst : but because they pretended to be most accurate reformers , they would therefore do their work thorowly , and strip their opposers as bare of their reputation and good name , as of their livelyhoods and preferments ; and having now got the church's jurisdiction and revenues into their hands , it was not safe for them to want the government and psssession of the seminaries of learning : and therefore the presbyterians that preached before the parliament , never forgot to exhort such as were in power speedily to reform the universities ; which is no less in their language , than to plant them with presbyterians ; to accomplish this , it was necessary to represent the masters of universities under the episcopal constitution , as very ill men , enemies to the godly , socinians , papists ; now the people could not discern when they spoke contradictions , for tho' socinianism , and popery , be two opposite points of the compass , yet some of their emissaries scrupled not , among the gossoping sisters , and at other more publick meetings , * to accuse one and the same person of both . when the government of the city of edinburgh , was lodged in the hands of the first and best order of citizens and gentlemen ; the masters of the colledge had all the encouragement that they themselves could wish ; they lived in all tranquility and freedome during the administration of sir magnus prince and his predecessour , sir thomas kennedy : they made it ( both of them ) their business to preserve the order , fabrick and revenues of that house ; they omitted no occasion of supporting the honour and reputation of its masters ; as well as of discouraging what ought to be reproved , and timously amended ; whenever there was the least ground for it . the masters of the college in that period , had nothing to do but carefully to look after the manners and proficiency of their students ; for the countenance of the magistrates and their generous inclinations to propagate learning , did so secure and guard the professors , against the little efforts of censorious and talkative fanaticks , that they could not contrive how to be more happy in their stations : for these gentlemen knew what an ornament their university was to the city and whole kingdom , how necessary freedom , contentment , and retirement are to the attainment of learning : and therefore they were so far from vexing and disturbing them , that they heaped upon them all marks of honour and regard . others ( shuffling themselves into the magistracy under the covert of such commotions as necessarily attend all great revolutions ) had not the same view of things , they thought their business was to reform , tho' they knew not what ; and this reformation was regulated by such oracles as managed their councils , and the responses were always given by interest : hence they seemed to mind nothing so much as the disturbance of that seminary : sometimes they thought that they might manage the discipline of the house , without considering the masters ; sometimes they thought they might by themselves , without the king * , or any formality of tryal , remove and displace them at their pleasure ; sometimes they pick'd quarrels with the students , of purpose to accuse their masters : sometimes they would contrive odd and phantastick schemes of discipline , and it is not easie to imagine into what freakish humours , silly conceits , and little tricks this fancy metamorphosed it self in the space of two years . but those attempts served only to make citizens of the best sense and quality , some of them to laugh , and others to lament , that the professors of the liberal sciences should be so treated by such illiterate busie-bodies . for generally the citizens of edinburgh are not only affable , kind and courteous to the masters of that college , and to learned men in general ; but also very forward to promote the interest of that house ; the original erection whereof is owing to their charity ; and they have frequently since the first foundation , augmented its revenues , books and curiosities : and there are but few of them but retain a tender esteem of its great worth and advantage , and the escapes and preposterous dealing of some of them ; in this critical juncture , is not at all to be laid to the charge of the body of the people , who have always valued the masters of the college as they did the education of their children , than which nothing is of greater consequence to themselves , or the societies in which they live : the presbyterian ministers , finding the endeavours of their magistrates too slow to serve their ends ; and that they were frequently baffled in those little skirmishes with the masters , importuned the leading men of the party , to procure such an act of parliament as might best serve their designs against the universities , * and lest the masters should comply with the civil government , a new test was so ordered , that none but presbyterians could comply with it , and even such , if ever they had but submitted to episcopacy , were not allowed to hold their places , but in a most precarious manner . the masters of universities complain justly of two things . first , that they were obliged to take oaths that the rest of the clergy of the nation were not bound to take . whereas any legal test should reach all or none . secondly , that this test should contain not only their allegiance to the civil authority , but also their hearty submission to the presbyterïan government and the new model of it in scotland * . thus the presbyterians were very sure , that if they did not thrust them out by the first , they could not fail to send them packing by the second , especially since the last clause of the new test obliged them to submit to presbytery , which is no lese than to give themselves up to all the decisions of the consistory . it was not to be expected but that the presbyterians would quickly possess themselves of the universities , since the ecclesiastical government was lodged in the hands of a few of them , by an heteroclite kind of prelacy never before known in the church * . yet it may be fairly presumed , that for their own honour and interest , they should have vacated the seminaries of learning at least by degrees ; and not have pull'd them down all at once : but the fiery spirit of that faction endures no delays . yet lest the people should find sault with their precipitancy , they were to manage their game with some plausible pretences : if any of the masters were observed to have had but any kindness for the order and rites of the primitive church , or ever to have but spoke slightingly of their new discipline ; such were to be expelled the college with disgrace , cloathed first in beast-skins , and then exposed to the rabble : their places and preferments were sacrific'd to presbyterian covetousness and sacriledge , and their honour and good name , to their vanity , pride and revenge ; it was not enough to have them removed , unless it was with ostentation and triumph . they would fain perswade the present generation , that they value the other world more than their neighbours do , but yet they never neglect any methods , right or wrong , to secure the interests of this . it was not unpleasant to some spectators to behold at what pains the presbyterian preachers were to patch up libels against the masters , going from house to house , from one company to another , enquiring into the most minute actions of their former lives . some of the masters , * they were so keen against , as to run back the inquisition , as far as their childhood , entertaining persons of quality with the opinions and erroneous conceits they alledged them then to have had . and besides that , they had the true art of transforming the most laudable practices , into suspicious designs ; they pretend to pry into the secrets of their hearts , accusing them as reprobate and wicked men , popishly affected , enemies to the godly , friends of the idolatrous liturgy of the church of england , and despisers of all true piety and devotion ; for that to be sure is the monopoly of their own gifted and select tribe . this is the mischievous and usual effect of bigottry , it changes the soul ( the luminous part of man ) into a dungeon of passion , and self-conceit , it debases the generous spirit of christianity , into servility and superstition , it blocks up all the avenues of the mind ; you may as well preach to the river of forth to stop it's current , as desire them to listen to calm reasonings , to weigh the justice or injustice of what they do against these of a different opinion ; nor is there any sect upon earth in whose actions the sad effects of prejudice and imagination are so legible as in this last edition of presbytery in scotland . they complain of all degrees of power when it is not in their own keeping : the most innocent commands of their lawful superiours are insupportable grievances , * and the canons of the universal church , are but superstitious encroachments upon tender consciences : they declaim perpetually against arbitrary power , and yet nothing escapes their cognizance ; and they only are judges of the punishment that every little offence deserves ; nay frequently , the most commendable actions are made offences , for there is nothing so remote from ecclesiastical censure , but what is hooked in by them , in ordine ad spiritualia . this needs no explication to such as have lived where their discipline prevails ; when religion and its doctrines are made subservient to the tyranny and caprice of self-designing men , it loses its natural beauty and use ; the greatest blessings of heaven , are by the wickedness of men changed into curses , and the light of the gospel made to truckle under the designs of darkness : the passions of pride and revenge that it designed to mortifie , are advanced and encouraged , but the wisdome that is from above , is first pure , and then peaceable , gentle , and easie to be entreated , full of mercy , and of good works , without partiality , without hypocrisie ; 't is sad to consider how much the people are diverted from considering , believing , and contemplating , the pure and undisguised design , faith , and morality of the new testament , by fooleries and novelties , that have no natural tendency , but to divide christendome , and corrupt the simplicity of that faith once delivered to the saints , and instead of that beautiful worship , by which our ancestours in the primitive and purest ages did adore the creator of heaven and earth , there is now introduced a new scenical incoherent rapsodie ; and all this under the pretence of a more illuminated state , and progress of the reformation : just so the donatists of old destroyed the power of godliness , as well as the ancient forms . and canons of the catholick church , under the popular pretence of reformation . by the following sheets , the reader will clearly see a most remarkable and undeniable instance , of the partiality and injustice of the presbyterian party , and that they were fully determined right or wrong , to find such of the masters guilty as were not of their way ; a plain evidence of this , is the report they made to the general commission of the visitation , in which the reader will see their affected mistakes , and malicious method of arguing ; particularly in their report concerning dr. strachan professour of divinity , in the colledge of edinburgh ; they insinuate , that the doctor did either believe transubstantiation or consubstantiation , both which determine positively the manner of our saviour's presence in the holy eucharist , because the doctor had sometimes said with durandus , praesentiam oredo , modum nescio , but of this more in its proper place . it had been a much more creditable , compendious , and ingenuous method , to have turned out the masters of the episcopal perswasion , by one general act , it being once determined that they should be ejected , than by so much noise and ceremony , first to bring them upon the stage , then to kick them off with all the affronts and indignities they could heap upon them ; for malice it self could have done no more , as you may easily see by some of the malicious , triffling , and false things , objected against the masters . i cannot guess , why the masters of the colledge of edinburgh , should be treated otherwise than the professours of other colledges were : it 's true , that city is the centre of the nation , and the schools there are most frequented , and if they had not at first apply'd their utmost force against that place , they could not so easily have removed them afterwards , at least such a delay would have put them to the pains of gathering new libels ; therefore they were to push their business with all diligence and vigour , nothing else but the force of interest and malice could have made reasonable men venture upon such scurrilous methods as they used and here are narrated ; long libels formed against the professours , but no informer or accuser made known , a practice peculiar only to courts of inquisition : and which , the pagan emperour trajan , thought so inhumane and barbarous , that he forbid this method of tryal against the christians , whom yet the persecuted ; and therefore he ordered plinius secundus the proconsul , to admit no such unsubscribed libels against the christians , because that this was a custome of the worst example , unaggrecable to the reign of trajan , and to the common forms of justice received in all nations * ; for the accused ought certainly to know his accuser , lest he , or his malicious associates , should shift the scene and turn witnesses ; the accuser ought also to be obliged to prove his libel under a penalty * ; it is very hard , to leave men of credit and reputation to the mercy of every little informer , who can slip his collar when he pleases . i know nothing that can so disjoint and embroil humane societies , as this unworthy sneaking practice ; for this kind of inquisition , is much more grievous than that of the romanists , this only great difference being remarkable , that the severity of the popish inquisition is tempered with canons , and this of ours , only regulated by the boundless humour of a few imperious rabbies , whose actions know no law but the covenant , and that no other end , but their ecclesiastical tyranny . it was easie to guess what the sentence would be , when some of those presbyterian ministers who were judges , drudged so much to procure libels : it is true , the committee for the colledge of edinburgh , was for the most part more deeply engaged to the interest of presbytery , than they who were sent to visit other universities , yet some of them did so abhor this harsh and preposterous violence ; that persons of honour and integrity amongst them , ( soon perceiving their assessors upon this committee , were not to be guided by common forms of justice ) left their meetings , and seldome or never again appeared ; such were the earl of louthian , lord secretary dulrimple , l. raith , sir john dempster , &c. when once they retired , the masters were left to wrestle with all the chicane , and affected mistakes and prejudices of then sworn enemies ; and because some of them did insist upon the same arguments afterwards at london , which they had made use of at edinburgh , therefore those objections are represented in their own words , and their most plausible and successful topicks fairly examined : and since the masters were not allowed sufficient time to make their defences , but forced to precipitate their answers to many particulars which were jumbled together against them , and which they never heard of until they were sisted before these tribunals : i will therefore take care to pick up all the exceptions that came to my hand ; and now , since the answers must be made publick , where i judge them defective or obscure to strangers , i will enlarge and explain them , and that so much the rather , because they thought these libels of such weight as to keep them upon record in their publick registers . indced , if the reputation of innocent men had been assaulted , only by spreading reports and scattering idle stories among the people , no man needed to have been at the pains to answer such whispers as flie only the in dark : innocence , and the good nature of the citizens of edinburgh , would have sufficiently defended the masters against secret reproaches and calumny , but now that they are allowed a place in the publick records , it is but a piece of innocent self-defence , to expose the weakness of those arguments they laid such stress upon , when the presbyterian preachers , who alone were most active in such libels , practised such an arbitrary inquisition upon the theatre of the nation , what is to be expected from them in the remote corners of the country ? where their meetings are not overawed with the presence of persons of quality , where there is no check upon them , nor any witnesses of their extravagance , but the lay elders , those grave noddies of their own erection , a new set of presbyters of their special invention , without mission or ordination . if the presbyterian government in our nation , had been tempered by a modest dependance upon the state , there had been less place for such unreasonable oppressions and irremediable confusions as are now too visible : nor is it possible to preserve the peace of the nation ; if there lie no appeal from the ecclesiastical consistory : this was the most insufferable piece of popery that christian princes groaned under before the reformation , and therefore they shook off this yoke too grievous to them , and to their ancestours : this independent discipline as it is managed by our innovatours , is founded upon such ambition , and arrogance , as is inconsistent with reason , and the innocent freedome of humane life , and the prerogative royal of kings , and instead of promoting piety and peace among christians , increases only mutual censurings , factions , hatred , and division , and what else is most opposite to the spiritual tendency , charity , and purity of our holy religion . but when they themselves look back upon all the steps and pageantry of that visitation , they cannot but acknowledge they have missed some considerable part of their design ; for the masters they were most violent against , are as much beloved and esteemed by their former friends in the city of edinburgh and elsewhere , as ever : they did not think to keep their places in defiance of the present law , nor do they complain so much of the illegality of the sentence against them , being there is now such a law , as they could not comply with , but they have reason to complain , that there was such a law made on purpose to turn out some particular persons , as the contrivers threatned twelve months before that tryal , they hoped ( if they were not treated like christians and scholars ) they might be allowed the civilities due to humanity , and the common forms of justice ; now being this account carries with it the undeniable evidence of particular matters of fact ; the reader may by it discern somewhat of the spirit of presbytery , and of that partiality and hypocrisie , that animates their most solemn proceedings . it is not intended by this preface to insinuate , that all the nobility and gentry , who were named to visit the universities , by act of parliament , were equally inclined to faction and injustice : it is certain , that many of them were averse from such severities , and particularly my lord carmichael president of the committee for glascow , treated the principal dr. fall , and subordinate masters there , with all the civilities due to their merit and character ; for tho' the cameronians in that place had prepared libels against the regents , yet my lord carmichael rejected them with indignation . and tho' the masters of the university of st. andrews have been examined with all rigour and severity ( all the vintners and their servants , and other rabble at st. andrews , being summoned to appear before the committee , and made to declare upon oath , all things that ever they heard or knew of the masters of that university ) yet no masters were treated as malefactors , but the professors of the colledge of edinburgh . it 's true , nothing but civility and discretion could be expected from a gentleman of my lord carmichael's honour , integrity and good breeding . and that any persons of quality were so ridiculously zealous as to glory in their severities against men of learning and piety , is , i hope , to be ascribed rather to the prejudices of their education , than to any perverseness in their nature . the spirit of presbytery hath in it so much meanness and insolence , when it is attended with force and the secular arm , that it cannot so much as counterfeit civility ; wherefore it 's hoped that the nation will speedily shake off this yoke , which neither they nor their forefathers could ever bear . our gentry are men of good sense and education ; and tho' in the western shires some of them are byassed towards this new and pedantick tyranny , yet it is not possible to keep even them so much in the dark , as not to see the novelty and vanity of presbyterian pretencies : and therefore since presbytery began to appear in its true colours , they have lost the greatest part even of such of them , as they had formerly deluded . the presbyterians from abroad have always spoke and written of the episcopal constitution with respect and veneration , because they found that the bishops and their adherents ( especially in england ) have been always the glory and defence as well as first promoters of the reformation . but the through-pac'd western presbyterians , have lost all thoughts of any other concern but of their own model ; and tho' it never prevailed in its full force and tendency in any other church upon earth , yet they must measure all mankind by that standard . there is scarce a little ruling elder * in the west of scotland , but expounds the darkest prophecies in ezekiel , daniel and the revelation , with relation to the covenant and the reformation wrought by it . this is the great secret of their religion , the original spring that sets all their endeavours in motion . they are a covenanted people , i.e. linked and confederated together to advance and propagate their faction and discipline , which they upon all occasions , blasphemously call the kingdom of jesus christ . it is true , the roman domination is intolerable , but then to make the people bow under the weight of it , they pretend to infallibility : the presbyterians should follow them in this pretence , as they do in the severity of their procedures , that at least they might be consequential ; for they are as impatient of contradiction as the jesuits , from whom they have borrowed most of their beloved tenets , and arguments by which they endeavour to support them ; especially their opinion concerning kings , and the independance of clergymen upon the secular powers . and because without extraordinary appearances of sanctity and devotion , the people cannot be wheedled into a belief of their godliness and honesty ; they confine the name of the godly only to themselves , as papists do the name of catholick to them : and i have heard some of them say , that it was not possible the power of godliness should prevail , but under presbytery : if it be so , the world is much mistaken ; i wish with all my heart we had better evidences of their piety , than of late we have discerned : i am sure , and no less sorry , that some who advance and support their fuction at present in scotland , are remarkably profligate sensual and scandalous debauchees . had we no other evidences of their unchristian and immortified temper , but their late injustice towards the episcopal clergy , we might be sufficiently convinced of their ill nature . their hypocrisie was never acted with less disguise , they are so bare-faced in their illegal proceedings , they leave off to counterfeit : they abuse the power which is put in their hands , to that degree , that their partiality is become the talk of many of their own adherents . tho' the perverse inclinations of the people , be no good argument ( nay , that which christianity is designed to subdue ) yet really they have as little foundation in the affection of the people , as they have in scripture and reason ; and this will appear upon the least search even into those places of the nation where they boasted that there was none to contradict them ( i don't mean the west ) but some of the most eminent and populous counties and parishes even be south forth , what do they think of the shires of the mers and teviotdale , of the parishes of peebles , dalkeith , musselburgh and aberlady , &c. and which is yet more troublesome to their wisdom , they are all convenient livings , and not far from edinburgh . as for the northern country , we know what esteem they are like to have there , by their late reception at aberdeen , when they want to offer the gospel * there , for since they must be attended with troops , it is no good argument , of their having any great foundation in the affection of the people ; but indeed , the weapons of their warfare are only known to be mighty , because they are felt to be carnal . two arguments i find lately insisted upon by some patrons of that party , to prove that the general inclination of that kingdom is for presbytery . they are to be seen in p. . of a late pamphlet , entituled , a further vindication , &c. the first is , that the bishops durst never venture upon the calling of a national synod , even in that period that episcopacy stood by law , lest some of the clergy might assault the very order of bishops , tho' most of them had received orders from their own hands . to this i answer , that , if the author of this pamphlet is is perswaded , that the most part of the episcopal clergy are for presbytery , why then does he not influence the presbyterians , to receive them into the government , especially since he acknowledges that the ministers cannot lawfully part with their share of ecclesiastical power to any other . the factions in the state , rather than the inclinations of the clergy , was the reason why the bishops did not call a national synod . and if the author thinks that the scotish clergy are for presbytery , how inexcusable is it in the presbyterians to prosecute them so violently when they have nothing to object against them , but that they complyed with episcopacy , since the first covenanters were as liable to this accusations as any of the present clergy . his next argument is , that there was a necessity to maintain an army to suppress the insurrections of the western shires when the government was episcopal . this is rather a threatning , than an argument , and we know very well , that since ever that sect thrust up its head above the ground , they were troublesome to authority , and will continue so as long as there is any matter for faction and revenge to work upon , for they preach to their people that they may advance their own way , whether the prince will or will not . but i leave it to the author to judge what the consequences should be , if the episcopal clergy ( who are now so cruelly trampled upon by their insolence and injustice ) should preach to the people of their communion the same very doctrines that are propagated by the covenantors , if they preached up assassinations and rebellions as their enemies do , i suppose a more considerable army would be necessary ; for it is certain , that the people that adhere to the episcopal clergy can fight much better than the western covenanters , and men can keep these shires very quiet at any time . but in stead of those lame topicks which he fancies demonstrations , i think a better expedient were to put it to the poll of the whole nation , which i know the presbyterians will never be for . the author is much mistaken if he thinks that the plurality of the scots clergy are presbyterians , though they are content , to joyn with presbyterians in church judicatories in all those duties that are uncontroverted . his book is rather an advice to the presbyterians , than an apology for them : for as long as the constitution is such , as that it may be wrested , it 's certain they will use it not for edification but destruction , and the question in our present circumstances is not what belongs to the civil , and what to the ecclesiastical power , but what the presbyterians have formerly done , what they do now , what 's likely they will do hereafter upon their own principles , and whether or not they can ever be perswaded to profess their repentance for what they have done . the author indeed deserves thanks that he offers them a more moderate scheme , and that he acknowledges their former extravagancies , but in all the book i see no proper remedy for our present confusions , and the truth is , there are many of his thoughts very just ; yet the true remedy is not to offer advice , but to pull out the teeth of our oppressors , and then ( and not till then ) every man may sit under his own fig-tree . however i intend this author no unkindness , who ( i think ) understands the world very well , and much better than he does some places of st. paul's epistles , and the acts of the apostles : which i have no mind to examine fully in this preface . only let him be advis'd not to alledge for presbytery that place of st. paul to the corinthians , the spirits of the prophets are subject unto the prophets . for tho' this text should be chang'd unto all shapes and figures , it can yield nothing to his purpose ; for it lignifies no more , than that the prophets inspired by god were lest in the exercise and possession of their reason , when they uttered their prophesies , and this distinguished them from the exstaticks and enthusiasts who were possesed by devils , and delivered their oracular responses in fury and transport . for the other mistake of the apostolick character , pag. . it is no more than what is ordinarily said in all presbyterian systems , but when he examines it a little more accurately , he will find by this especial character which he appropriates to the apostles ( and by which he distinguishes the apostles from other ministers ) that the seventy disciples are as much apostles as the twelve . i hope the author of that pamphlet will pardon this digression . his book may be examined more seasonably in another treatise . when ever he perswades the brethren of his way to act like reasonable men , they will meet with less opposition , and he himself will deserve the just commendations of prudence and modesty . they have hitherto gloried in their extemporary prayers ; i love not at any rate to play with things sacred , i know that men in private and in their closets ought not be tied to words or forms that are prescribed ; for if we can fix our attention on god himself , and the things agreeable to his will , and suitable to our necessities , we need not words , if we have but strong and fervent desires for all things are naked and open to the eyes of him with whom we have to do ; but when we go into the house of god , it 's long since solomon advis'd to go with reverence , for he is in heaven and we are upon earth ; our words should not only be few , but very well weighed , and apt to beget in the hearers , an awful sence of his presence , and of the inconceivable distance between him and the workmanship of his hands : therefore the wisdom of the christian church , thought fit in all ages to put words in the mouths of her children when they approach the most high god in his house of prayer : for it is very odd that we dare come into his house with less preparation , than we do when we address to any of our considerable neighbours : yet with the saddest regret it must be acknowledged , that the presbyterians of late have to the disgrace of christian religion , and of the solemnity of its worship , changed the devotion of the christian church , into incoherent rapsodies and fopperies . i am confident ( not to mention the blasphemies for twenty two years , and the new of montross his armies ; with which they were wont to run their glasses ) if their prayers but since the late revolution , within the city of edinburgh , and the places next adjacent to it , were but printed and exposed to publick view , all the protestant churches would abhor their way ; as the ready means to introduce and strengthen atheism and irreligion among the people . the pulpit blasphemies that have lately been belched out against heaven in this nation , cannot be related without horrour and indignation : nor was god ever so much dishonoured by the vanities of the pagan idolatry , as by the pretended inspiration of our new reformers , every little trifling occurrence that 's suggested to their fancy , or casually tumbles in their memory , is immediately cramb'd into their prayers . but i have digressed too far , now then to return to my particular theme . the visitors put themselves indeed to extraordinary toll in examining the masters of the colledge of edinburgh : and yet the particulars they insisted upon were such , as they themselves knew , neither to be material , nor possible to be proved . they could not but think that the most remarkable steps they made in this affair would readily come to light , and yet they were not so wise as to temper their proceedings with the least discretion ; so difficult a thing it is to hide what has got the ascendant over all their passions . a calmer method and temperament would have served the design of their government to better purposes , if their discipline may be called a government , that 't every where attended with so many complaints , so much confusion and anarchy . but i am not to teach them how to strengthen and propagate their party ; for none can deny them the two principal supporters of faction and schism , impudence and industry . they may think this language something course and severe , but it is hard to change the propriety of words . if we must speak of them and of their actings , the keenest satyrs come short of their oppressions and falshoods . they had the confidence at london to deny that some of the people of aberdene had their ears nail'd to the pillory lately at edinburgh , because they testified their respect to their own episcopal ministers , and would not suffer the inquisitors to deprive them of the blessing of their doctrine and presence . as also they deny boldly , that the ministers in the west were drove out by the rabble which they hounded out ; or that any ministers were deprived in scotland , who were willing to comply with the state. they might have even as well said that the sun has not shined in that kingdom since the covenant was abandoned by it , for these other things they assert are as universally known to be false as that is . there is no fear that ever their party shall prevail where men retain the love of liberty and humanity ; for tho' that poor nation be at present run down by the most arbitrary and licentious practices of the kirk ; yet the common concern of liberty , morality and society , may awaken men at length to fix , and again to establish something that may become the civilized part of mankind , and upon which the superstructure of religion may be happily raised . when our feaver is abated , and the nation calmly considers its true interest and advantage . it 's not to be thought , that they will suffer an inconsiderable company of pedants , to continue dictators either to the church or the universities . in their late books , they promise to disprove the just ( but lame ) account given to the world , of the cruelties and oppressions the episcopal clergy hath met with in the western shires of scotland , but this amounts to no more than that they are resolved to employ some of their emissaries to make contrary stories , and to varnish them over with all the little shifts and artificial disguises they can invent , * when their barbarities are already known over the greatest part of christendom , and when the reform'd churches are all ashamed of them , and scandalized by them . if the gentry and nobility who were commissionated to visit the universities , had come alone without their chaplains , the masters had not met with so much rudeness : for there are but very few of them so deeply sowred with the leaven of presbytery . and if some may have forgot their character , it is because they have nothing to recommend them , but the implicit faith they pay to the consistory . and now i have nothing more in order to the following memoirs , to advertise the reader of , but only that the method of them is natural , easie and distinct ; for first , the author sets down the unsubscribed libel , as it was prepared and given in to the court , and to which the masters were made to answer upon the first hearing of it without the least delay . secondly , the answers made by particular masters to those libels . thirdly , in their own very words is set down the report of the committee to the commission concerning the masters . fourthly , the animadversions on that their report . and now to conclude this preface , let not the reader forget , that tho' hundreds of witnesses have been summoned and examined against those masters whose trials are hereafter related , yet nothing was proved of the least consequence against any of them , only such things as they avowedly owned themselves , and for which they were rather to be commended than reproved . i heartily pray god the nation may enjoy more peace , religion , order and unity , than can reasonably be expected from its present model of presbytery , and that our country be no more imposed upon by such open and bare-faced injustice , and oppression , under the pretence of reformation . presbyterian inquisition , as it was practised by the visitors of the colledge at edinburgh , in their proceedings against some of the masters there , in august and september , . the act of parliament for visitation of universities , colledges , and schools , passes the vote of the house , july . . and by the said act , the visitours were appointed to meet at edinburgh , the d of july , for the first dyer , that they might divide themselves into several committees , and lay down common rules for regulating the manner of trying the several universities within the nation , according to the instructions and injunctions then agreed upon , as you may see more at length in the act it self . accordingly , a sufficient quorum of them , met upon the d of july , . and divided themselves into several committees , as follows . for the university of st. andrews . earl crawford . earl morton . earl cassels . earl kint●● . master of burley . sir thomas burnet . sir francis montgomery . mr. james melvil . laird of balconie . laird of nungtown . laird of meggins . mr. henry rymer . mr. william tullidaff . mr. david blair . mr. james m'gill . mr. james rymer . for the university of glascow . duke hamilton . e. argile . v. stairs . l. carmichael . sir george campbel . sir robert st. clare . sir john maxwell . laird of craiggenns . john anderson of dowhill . mr. james smalle● . laird of lewchatt . mr. gabriel cuninghame . mr. george meldrum . mr. william violent . mr. george campbell . mr. john oliphant . for the university of aberdeen . e. of marshall . v. arbuthnet . l. cardros . l. elphingsston . master of forbes . sir george monro . laird of brodie . laird of grant. laird of grange . moncrife of rydie . mr. alex. pitcairn . mr. hugh anderson . mr. alex. forbes . mr. william mitchel . mr. robert willie . for the university of edinburgh . e. of louthian . l. reath . l. ruthven . master of stair . l. mersington . l. crosrig . sir patrick hume . l. hall craig . laird of pitlivier . sir john hall. sir william hamilton . mr. edward jamison . mr. hew kennedy . mr. john law. mr. james kirton . mr. gilbert rule * when they had thus divided themselves into committees , they agreed upon the following rules , by which they were to regulate their tryal . at edinburgh the twenty fifth day of july , . instructions from the commissioners appointed by act of parliament , to visit universities , colledges , and schools , to the committees delegate for that effect . imprimis , that the committee enquire and take exact tryal , of the masters , professours , principals , regents , &c. if any of them be erroneous in doctrine , and as to popish , arminian , and socinian principles , which is to be searched from their dictates , or to receive information from other persons who have been conversant with them , or have heard them . o. to enquire and take tryal , if any of the masters , &c. be scandalous , or guilty of imoralities , in their life and conversation . o. to try if any of the masters be negligent , and to enquire how many conveniendums * they keep in the day , and what time they meet , and how long they continue these meetings , and how the masters attend and keep them , and what discipline they exercise upon the scholars for their immoralities and none attendance ; and particularly to enquire at the masters , anent the office of hebdomodaries , and how faithfully that is exercised , and how oft they examine the scholars on their notes : and to take tryal , what pains they take to instruct their scholars in the principles of christianity ; and what books they teach thereanent for the subject of these sacred lessons , and what care they take of the scholars keeping the kirk , and examining them thereafter . o. to enquire into their sufficiency , and that their dictates be searched , and if they be suspect of insufficiency to ask questions and examine them , as the committee shall think fit . o. to enquire and take tryal what has been the carriage of the masters since the late happy revolutions , as to their majesties government , and their coming to the crown ; and to enquire into their dictates or papers emitted by them ; what are their principles as to the constitution of the government , by king and parliament . o. likewaies , to call for the foundations and laws of the universities , and to consider how they are observed , and to try how they have managed their revenues , and especially anent the money given for buying books to their libraries , and any mortifications , stents , and collections , and vacant stipends , and other moneys given on any account to the said colledges , and if the * mortifications for the several professions be rightly applyed . o. to enquire and try the professours of divinity , what subjects of divinity they teach , what books they recommend to the theologues , and if they be remiss and careless in causing their theologues have their homilies and exercises , and frequently disputes on points of divinity , as it is required . o. to enquire at the said hail masters , &c. if they will subscribe the confession of faith , and sware , and take the oath of allegiance to their majesties , king william and queen mary ; and to subscribe the certificate and assurance , ordained to be taken by an act of parliament in july . and if they will declare , that they do submit to the church government , as now established by law. o. that the committee appoint such of the masters as they shall find cause , to attend the next general meeting of the commission , which order shall be equivalent , as if a citation should be given to them for that effect . having agreed to those rules of tryal , they appointed the several committees to meet at the respective universities , on the th of august , thereafter ; accordingly the committee appointed to visit the university of edinburgh , met in the upper hall , and sir john hall was chosen praeses ; the masters met in the library , and waited there about an hour and a half , till they were called to appear ; and upon their appearance , the praeses told the principal , that they would delay the tryal of the masters till that day seven-night ; because they were in the first place , to dispatch the schoolmasters , who were at some distance from the town , and could not therefore so conveniently give their attendance : but the true reason was , that the libels against the masters and professours , were not then so fully ready , as they designed them . upon the th of august the committee met , and spent some time in reading the libels , before the masters were called to appear : a little after , they were pleased to call in the principal dr. monro ; upon his appearance , sir john hall desired him to answer to the several articles contained in his indictment which he commanded their clerk then to read openly , in the face of the court and spectators . accordingly , the clerk read the first and second articles , to which the dr. answered ut infra , but finding that the paper contained a great many articles , he pleaded , that he was not obliged to answer an unsubcribed libel ; that , he should know his accuser , and that this method of tryal was new , unjust , and illegal : that men should be obliged to answer so many questions ex tempore . a certain member of the committee told the dr. that it was no libel , but an information . the principal answered , that a slanderous information , containing so many calumnies , to the ruine of a man's reputation and good name , was to him the self-same thing with a libel : at least that he was not lawyer enough so nicely to distinguish them ; but that he was sure the one had the same effects with the other ; and since the thing was the same , he was not concerned by what name it was called . the committee-man told him , it was to have no effect till it was proved ; ( a favour which they do not always grant ) the principal replied , that there was a double effect , that of deprivation , and the loss of his good name ; and tho' the first was not attained without proof ; yet the last was sure to follow upon such a malicious charge , since the people were but too apt to believe what was publickly informed , tho' it were not proved ; and so that which he called an information , would have the effect of a libel , even in the worst sense that it could be taken . the principal , wearied with jangling about a word , and conscious of his own innocency , was willing to hear the worst they could say , and so the clerk proceeded to other articles : and after having read one paper , another far more impertinent and ridiculous was put into his hand to heighten the libel ; the articles whereof follow . articles of inquisition against dr. monro , to which he was made to answer before the committee upon the th of august , . i. that he renounced the protestant religion in a church beyond sea , and subscribed himself a papist . ii. when mr. burnet the regent being suspected to be a popist , entered to the second class , most of the parents of the children that were to enter to the said class , enclined to put them back to the first class , for fear of there being tainted with popery ; but dr. monro made on act in the colledge , that none should go back , particularly bailzie gram's son , who had entered to the first class , was made to enter to the second : likewise , dr. monro went and told the earl of perth his diligence and care of mr. burnet , whom the said earl thanked kindly , for his love to any that went under that character . iii. that he set up the english liturgy within the gates of the colledge , a form of worship never allowed of in this nation since the reformation ; and tho' it were tolerated , yet no toleration allows any of different form of worship from the state , to enjoy legal benefices in the church or charge in universities . iv. the act for visitation of colledges requires , that none carry charge in them , but such as be well affected to the government both of church and state : but so it is , that it is known by all , that know dr. monro , that he is highly disaffected to both , as appears by a missive letter written by him to the late archbishop of st. andrews , dated the th day of january . and which may also appear by his leaving the charge of the ministry to shun praying for king william and queen mary : and his rejoycing the day that the news of claverhouse * his victory came to town . and how much he dislikes the present government of the church , may appear by the bitter persecuting of all that persuasion to the utmost of his power . and particularly the breaking up of mr. james inglish his chamber door in the colledge , and turning him out of the same , notwithstanding he had been in peaceable possession thereof for many years , and paid rent for it : and all this betwixt terms , and the said mr. james inglish was willing to part with the chamber at the term. and this be did only because the said mr. james inglish preached in a meeting-house in his own parish , being called to it by them ; and when the said doctor was challenged for this ; he said , he would suffer none of such principles to be within the colledge . and when mr. gourlay was licensed to preach by the presbyterians , the students of mr. kennedys and mr. cunninghame's classes beat up his chamber door , and windows with stones ; and pulling off his ▪ hat , cloak and periwig ; and reproaching him with phanatick , &c. they forced him to remove from his chamber which he had possessed peaceably before , and when this abuse was complained of , and the boys names given up to the principal , there was no redress given . v. at the late publick * laureation , he sat and publickly heard the confession of faith , after it had been approven in parliament , rediculed by dr. pitcairn ; yea , the existence of god impugned , without any answer or vindication . vi. he caused take down out of the library , all the pictures of the protestant reformers , and when quarrelled by some of the magistrates , gave this answer , that the sight of them might not be offensive to the chancellor , when he came to visit the colledge . vii . when mr. cunninghame had composed his eucharistick verses on the prince of wales , he not only approved them , but presented them to the chancellor with his own hand . viii . that the said dr. is given sometimes to cursing and swearing , an instance whereof is , be said to one of the scholars , god damn me , if it were not for the gown , i would crush you through this floor , or to the like purpose . ix . that the doctor is an ordinary neglecter of the worship of god in his family . x. that on saturday last he baptized the child of mr. james scott in the parish of the west kirk , without acquainting the minister thereof . answer to the articles given against doctor monro , upon the th of august , . my lords and gentlemen . i return you my humble thanks , for giving me a copy of the unsubscribed articles , given in against me upon wednesday last : and by their being such , i find my self under no obligation to take notice of them : yet i make bold to intreat your lordships favour and patience for some minutes , to hear a more particular answer to that paper , than that which i then gave , resolving to trouble your lordships with none of the little shifts and niceties of form that are usual on such occasions . i. that i renoimced the protestant religion , and subscrib'd my self a papist , beyond sea. this is a spiteful and malicious calumny ; for as it is libelled , it is not supposable that it can be true ; for any thing i know , the papists require no subscriptions of such as go over from the protestants to their party . if i had inclinations to popery when i was in france , it is more than the libeller knows , and more than he will be able to prove ; and being now for twenty years past , by all the evidences by which one man knows another , * of the protestant religion ; any man will see the impertinence of this suspition : it is not worth the while to give a particular account of my life , but i allow them to make the inquisition as narrow as they can . and therefore if your lordships think it worth the while , mr. reid , the present serjeant of the town company ( who knew me all the time i was in france ) may be examined particularly upon this head , or upon any other thing relating to my life , and behaviour . but your lordships will consider i hope the impertinency of this accusation , since it is not possible to be ordained a presbyter of our church , without renouncing of popery ; and our ecclesiastical superiors , who ordained priests and deacons , according to the forms of the church of england , always since the restitution took care ( i hope ) to distinguish papists and protestants , by the most solemn oaths and national tests . next let it be considered , whether i endeavoured to advance the doctrines and designs of the roman-church , since i entered into the ministry , what good evidences for my being inclined to popery ? had i not a fair opportunity to take off the mask some years before the revolution ? was it any of the sermons i preached against popery , in the high church of edinburgh and in the abby of holyrood-house , when our zealous reformers were very quiet : to all which some hundreds of the best quality of the nation , were witnesses . and the libeller knows this article is set in the front , to make up the muster , and for no other end , since he dares no more appear to make good this , than the other triffling particulars . was it my swearing the oath of the test once and again , or my recommending to the scholars ( the first year i came here ) such books as i judged most proper to discover and confute the superstitions of the roman church . had it not been far easier for the libeller ( who hath no regard to truth or probability ) to have cast into this paper more odious crimes ? but i was in france , and therefore behoved to be a papist , * and this is enough for this triffling lybeller ; i am very sure none of the papists ever thought me one . the second article , is a confirmation of the first , mr. burnet , was suspect of popery when he came here , and i did all i could to get scholars to his class , * particularly i spoke to bailey grahame for his son , and the chancellour thanked me for the care i took of mr. burnets concern , and such as he was . the then magistrates of edinburgh , several of the learned colledge of physicians , and all the professors of this university will bear me witness , that i left no stone unturned to keep mr. burnet out of this colledge : and yet the libeller hath the honesty to accuse me , that mr. burnet was suspect of popery ; was this my fault , or was it truly a fault in mr. burnet , that he was suspect of popery ? the lord archbishop of glascow and sir thomas kennedy , then protest , will vindicate me in this particular : for it is very well known how much i opposed mr. burnet's entry here ; a gentleman of known parts and integrety , one of the professors of philosophy in the old colledge of st. andrews , was the man i wished to fill up the vacance that happened by the death of mr. lidderdale ; * but mr. burnet being once thrust in upon us , ( more by the duke of gordon than the earl of perth ) what could i do with him ? my care of this house obliged me to make him as useful as i could : he lay under the suspicion of being popish , but i knew this to be a calumny ; and if i had not endeavoured to get him some scholars , we should have wanted one entire class in the colledge : this is the true reason why i spoke to bailzie grahame to send his son to mr. burnet , and procured an act of the faculty ( for i could make none as the libeller impertinently suggests ) that such as were mr. lidderdale's scholars the preceeding year should be taught for that year , in no other class but mr. burnet's who succeeded to his charge . this was no arbitrary stretch of mine , but a just defence of the current and usual customes of the house ; for mr. burnet having the second class , could expect none else but the students that were taught in mr. lidderdale's class the preceeding year ; but it is added , i did all this , because i favoured popery , and the chancellour thanked me for it . but this is a down right lye , for i never entertain'd the chancellour with discourses of mr. burnet , besides , for any thing i know , the chancellour had no value for him . iii. the next , is that formidable one , of reading the english service in my family , in that interval , when there was no national church government here . but the libeller forgets , that this quite frustrates his first attempt ; they must be odd kind of papists that read the service of the church of england , upon the th of november ; but the libeller adds , that the book of common prayer was never allowed here since the reformation ; does he mean that the service of the protestant church of england was used here before the reformation ; but to let this go , the book of common prayer was read in many families in scotland , ever since the restitution of king charles ii. and publickly read in the abbey of hollyrood-house , in the reign of king charles the first , and i hope the tolleration by king james did not exclude the english prayers : but upon enquiry it will be found , that they were the first prayers that were read in scotland after the reformation ; for * buchannan tells us expresly , as you see in the margin , and buchanans testimony is the more remarkable , that the confession of faith was ratified in parliament that very year , so that we have not only the private practice of a few great reformers , wisheart , and several others , to justifie the english liturgy ; but also the solemn concession of the whole nation , who thought their confession then ratified , had in it nothing contradictory to or inconsistent with the book of common prayer , rites , and ceremonies of the church of england : and such as plead for their separation from the church of england , from the practices of the first reformers here , go upon an unpardonable mistake in our history . but the plain matter of fact , is this , when i left off preaching in the high church : i advised with some of my brethren , and the result was , that we should read the book of common prayer , and preach within our familes , per vices , since most of them were acquainted , somewhat , with the liturgy of the church of england . neither did we think , when quakers and all sects were tolerated , that we should be blamed for reading those prayers within our private families , which we prefer to all other forms now used in the christian church : neither had we any design to proselite the people to any thing they had no mind to , else i might have read the liturgy in one of the publick schools within the colledge . and it must not be said we were afraid to venture upon the publick exercise of it because of the rabble , for during the session of the colledge , it is very well known in the city , that the mobile durst not presume to give us the least disturbance : however , the matter succeeded beyond what we proposed or looked for ; we preached to the people upon the sundays , they came by hundreds more than we had room for , and very many became acquainted with the liturgy of the church of england , and perceived by their own experience , there was neither popery nor superstition in it ; and when the libeller knows it better , he will forbear his violence and foolish cavilling . but your lordships will not think i make all this apology , as if i were diffident of the intrinsick excellency of common prayer , or that i had done something that needs an excuse ; for i look upon the church of england , as the true pillar and centre of the reformation ; and if her enemies should lay her in the dust , ( which god forbid ) there is no other bulwark in britain , to stop or retard the progress of either popery or enthusiasme : and i wonder men should retain so much bitterness against the church of england , valued and admired by all foreign churches , and whose liturgie ( as it is the most serious and comprehensive ) so it is the most agreeable to the primitive forms ; but if there was no law for it , there was none against it ; there was no national church government here then , and why might not we read the prayers of that church from which we derive our ordination to the priesthood , since the restauration of the king charles the d . iv. but i am ( as it is said ) highly disaffected to the government in the church and state , as appears by a letter to the arch-bishop of st. andrews , dated january . . intercepted by hamilton of kinkell . but the libeller should remember , that the letter is of a much older date than the present government either in church or state , and that at that time , things looked rather like a total interregnum , than any setled government ; and if that letter ( written in the time of the tumuks ) retain any vestiges of fervour and impatience , your lordships will impute that , partly to the troubled state of things , and partly to the hard and unchristian oppression of the clergy of the western shires : and let not the word phanatick be extended to signifie a presbyterian , further than the presbyterians verifie the name by their practices : for i think there may be a presbyterian , who may not deserve that name , such as have been in france , and are in holland . as to that sentence , informing my lord st. andrews of a certain clergy man who had groaned under episcopacy , i had it by mis-information , i wrote it hastily , and now i retract it , and am glad i have the opportunity to do so : i remember when the letter was delivered to your lordships , i was chafed into some degrees of passion , that hamilton of kinkell should have used me so unworthily , as to break open my letters ; for no honest man will break open other mens letters , without order from the publick ; and then i said , all the ill offices that ever i did him , was to hinder once and again , letters of * caption against him ; and lest i should be said to upbraid hamilton of kinkell with the kindness i never did him , let mr. alexander monro ( who was then attorney agent for the new colledge of st. andrews ) produce the letters i wrote him in favours of kinkell , six or seven years ago , notwithstanding that he , the said mr. alexander monro , had orders to use diligence against the said kinkell , and to recover what was owing by him to the new colledge : but this gentleman's ingratitude to persons of greater quality , who sav'd him from the gibbet , is very well known over all the nation . a second instance of my being disaffected to the government of the state , is , that i dimitted my charge in the high church , lest i might be obliged to pray for king william and queen mary , &c. let the libeller consider the paper by which i dimitted my office in that church , and see if there be any such reason for my dimission inserted in that paper . i could name other reasons for my dimission , besides those mention'd in that paper ; but the libeller is very confident of his guesses , without the least evidence to found them upon ; and i do not believe that the presbyterians were angry with me on that head ; that i left off preaching in a church , which they were so very fond to have in their own possession ; and tho' the labeller was very well pleas'd with my dimission then , yet he can take it now by another handle , when he thinks to do me harm by it ; but such ill-natur'd impertinencies should not be answered . the next is , that i rojoyced upon the news of my lord dundee his victory . this is pleasant enough : for he could name no outward sign or expression of it ; he thinks i rejoiced , and therefore sets it down as a ground of accusation ; so , my lords , it was impossible for me to shun this , unless i had been dead some time before the victory ; for this libeller names his conjectures , dark consequences , and remote probabilities , for sufficient evidence ; for any thing he knew , this joy appeared no where but on the inward theatre of my mind ; but to make the story pass , why did he not name the usual and extravagant frolicks that attend such mirth ? where was it ? and with what company ? was he invited to this merry meeting himself ? but this is no part of his business , to circumstantiate things as common sence and justice would require in accusations : this brings to my mind , the legend of mother juliana , that was said to smell souls , and at a good distance to discern whether they were in the state of grace , or under the power of sin. i have answered once already , that it was an impudent and impious thing to pretend to omniscience , and that i had some relations in mackays army , for whom i was extraordinary solicitous : the libeller does not think i rejoyced at the fall of my lord dundee , i assure him of the contrary , for no gentleman , souldier , scholar , or civiliz'd citizen , will find fault with me for this ; i had an extraordinary value for him ; and such of his enemies , as retain any generosity , will acknowledge he deserved it . and he should consider , that the victories obtained in a civil war are no true cause of joy : our brethren , friends , acquaintances , and fellow christians must fall to the ground . the pagan romans knew better things , than to allow of public shews of triumph upon such occasion . bella geri placuit nullos habitura triumphos . but the libeller may prove more successful in his next attempt . that i prosecute all the presbyterian party to the utmost of my power , but this is like all the rest of his bold calumnies : i thank god i have no such presbyterian temper , for i never hated any man for his opinion , unless by it he thinks himself obliged to destroy me and mine ; and such truly i consider as the tyrannical enemies of humane society . but he would have acted his part more skillfully , if he could have named some dissenters in the parishes of dumfermling , kinglassie , or weems ( where i was once minister ) that i had prosecuted before the secular judge for nonconformity , which i might have easily done , had i been so very sierce as the libeller represents me , having easie access to the greatest men of the state at that time . but i give him and all his associates open defiance upon this head ; not that i blame them that did otherways in obedience to the laws of the nation , for their extravagant tricks did frequently require and extort it from some ministers . the next instance is , that i broke open mr. james inglish his chamber door , and ejected him out of the colledge , for preaching in a meeting house in perth-shire . but if mr. james inglish be a presbyterian , it is more than i know . i heard that he was a behemenist , i heard his testificate from oxford did bear that he was much devoted to the church of england : and i know , that for his habitual lying , and slandering of his brethren in the presbytery of perth , he was deposed ( after an orderly and exact process ) by the right reverend doctor bruce , then bishop of dunkeld , and that the oath of the test was never offered to mr. james inglish ; altho' to ingratiate himself with the presbyterians at this revolution , he pretends to be deposed on meerly for not complying with that . but to my purpose , i think , about three years ago ( the colledge then being very throng ) several gentlemen importuned me to procure chambers for their children within the colledge ; at which time mr. inglish had no use for a chamber within the colledge , being for the most part absent : i sent the janitor to him , and ordered him to tell mr. inglish that we were very throng , and i would take it for a great complement , if he would part with that chamber ; yet i ordered the janitor to treat the said mr. inglish with all civility and discretion , and not to straiten him . the janitor went as he was ordered : mr. inglish returned answer , that now indeed he had no use for a chamber in the colledge , but since he understood there was a design another should have it , he would not part with it , and he would keep it in spite of my teeth : some days after , as i was going through the upper court , i met with some marks of incivility from him . the next news i hear of mr. inglish is , that he had raised letters of * law-barrows against me , and offered himself to swear before the lords of session , he dreaded me bodily harm . but the then lord president lockart rejected the letters , with indignation , without my interposal or knowledge . for i knew nothing of this malicious diligence against me , until some of my friends sent me the letters of law-barrows rejected in praesentia ; i gave this account of the whole affair to sir thomas kennedy , then lord provost of edinburgh ; he immediately sent his officers to discharge mr. inglish from the colledge , who when they came , they did not break open his door , nor was his furniture cast out ; but after all this provocation , i gave him all the days he sought , for ordering his things conveniently , and peaceably to retire . so much of mr. inglish his persecution for being a presbyterian : and i beg your lordships pardon , that i have kept you so long upon this particular . but the libeller adds , i was challenged for this , and returned answer , i would suffer none of mr. inglish his principles to continue within the house . that i was challenged for this , is an untruth , and consequently i made no such answer . if by principles he mean faction , contention , and sawciness , i confess i did not love these qualities ; but if by principles , he means the new opinions and fancies , which denominate a man a presbyterian , i behoved to extrude several of the students , who are likely to adhere more tenaciously to their tenets , than mr. inglish can be supposed to do ; but some even of them so principled will bear me witness , that i treated them with the same civility i did others , according to their good behaviour . the next man i persecuted for being presbyterian is mr. gourlay , and his persecution did so exactly meet with the time of his being licensed to preach by the presbytery ; mr. cuninghame and mr. kennedy's scholars drove him from his chamber , and no redress of all this . the libeller is certainly very critical and exact in this part of his inquisition ; for there was no mark of contempt put upon mr. gourlay here ( says he ) until he preached , and until he was licensed to preach by the presbyterians ; this is wisely observed , for if i could have gotten mr. gourlay out of the colledge i had accomplished a great design for episcopacy ! it is not enough for the libeller to represent me as an ill man , but he must have me thought an idiot . but the matter of fact , as to this trifle , is , that mr. gourlay , some years before i came to the colledge , attempted to teach the * semy class , in mr. kennedy's absence : but the boys then found him quite out of his element , and drove him out of the schools with snow-balls to the foot of the colledge lane. my lords and gentlemen , i appeal to you , if , after this affront , it was ever possible for little gourlay , in so numerous a society , to recover his reputation , unless it be supposed , that so many boys in health and vigour , should want all degrees of petulance and levity : i am sure he that tries them next , when i am gone , will find he has no utopian common-wealth to govern : and yet i think they are as obedient and regular as so many youths in any part of the world. when mr. gourlay came to me , i went with him , and i was so forward to punish the youths , that before i heard them plead in their own defence , i fin'd some of them in a pecuniary mulct . but the students finding that they were thus treated by gourlay , they presently caball'd themselves into a more numerous combination , of which i knew nothing ; and then it was that gourlay found it convenient to retire . but as to this second assault made upon him , no complaint was ever entred , no names were ever given up to me . and i again beg your lordships pardon , that i have spent so many lines on this impertinence . and mr. gourlay will pardon me , if i do not set down the particular acts of imprudence , open folly and ignorance , by which he made it impossible for him to live here without a guard. why the students in mr. cuninghame and mr. kennedy's classes should only be named , the libeller and i both know a very good reason for it ; but because it would seem malicious , i now wave it . v. the next accusation is , that i heard dr. pitcairn at the late publick commencement , treat the confession of faith at westminster , in ridicule , and impugn the existence of a deity , without answering him . my lords , my patience is quite tired with this impertinence : i was not in the desk , nor bound to preside at those exercises , and so not concerned to answer : but my good friend , dr. pitcairn , is more able to answer for himself and me both than i am . only , the sneaking libeller is grosly ignorant and malicious , for the doctor did not impugn the existence of a deity , he endeavoured fairly , like a true philosopher , to load some propositions in the thesis with this absurdity ( hoc posito sequeretur illud ) the most sacred fundamentals in religion are thus , disputed in the schools , not with a design to overthrow them ( as he ignorantly fancies ) but to establish and set them in their true light , that they may appear in their evidence : is it necessary to answer the silly conceits of such a libeller , who should not be suffered to enter the publick hall , if he must censure and mis-represent the most exact and usual methods of all schools in christendom ? yet i foresaw that some ignorant or malicious people would mis-represent this argument , and therefore i desired the doctor to let it fall , and without any more he did so . vi. the next crime is , i removed some pictures of the first reformers , for a day or two , out of their place in the library , and that i was challenged for this by the magistrates . to this i answer , that the magistrates never challenged me for it ; for they knew well enough there was no hazard of my running away with them : but i gave the true and satisfactory answer to this article , to sir john hall , provost of edinburgh , upon wednesday last , and it needs not be made publick unless he please . and i am not very sollicitous whether ever the libeller be satisfied about it , i hope the nobility and gentry , who sit here , will. vii . the next is , that i presented on eucharistick poem , composed by mr. cuninghame , upon the birth of the prince of wales , to my lord chancellour with my own hand . where the libeller had the word [ eucharistic ] i know not ; it is his misfortune that some of his darling expressions discover him more frequently than he 's aware : it seems he had read upon the frontispiece of the poem , tetrastic , and he stumbled as near as he could , by setting down eucharistic , but by what propriety of speech he knew not ; i am sure the bonefires , illuminations , glasses , and wine flung over the cross , were all of them as eucharistic as the poem , and the town of edinburgh should answer this , not i : nay , the council of scotland complemented the king on this occasion : yet it may be the libeller had some other design , by chusing some word near the eucharist , that mr. cuninghame and i might be thought to advance the doctrine of transubstantiation . but that i gave the poem to the chancellour , beginning trino nate di● , is acknowledged by me . viii . the next is a horrid and impious curse against my self , when i threatned one of the scholars . my lords , i did look for some such accusation ; for it is not usual for the presbyterians to load men of a different opinion from them with ordinary escapes : they must represent them as abominable , and as sinners of the first rate ; for all that are not of their way can have no fairer quarter , yet i could not easily guess who should first invent this prodigious calumny , a lye so notorious , that it could not come out of the mouth of an ordinary sinner . the story of this scholar , and the true original of the slander is this . in the beginning of nov. . i found that robert brown the plunderer ( who was then mr. kennedy's servant ) had been for a good while practising upon some of the students , to enter into tumults , break all order and discipline , and to burn publickly some mock effigies of the pope : this certainly would have ruined the peace and order of our society , many bad consequences did frequently attend it : not only were the students debauched from their books , but their lives exposed every moment to hazard by the tumults : besides , that our colledge had felt the bad effects of it some years before . upon the account of this , and some other notorious villanies , i procured robert brown to be imprisoned , however , at the same time i gave him a piece of money to serve him that night , upon the marrow i pleaded he might be set at liberty , upon his promise of amendment , which was done accordingly ; but the villain grew worse and worse , till at last he became captain of the rabble ; and in requital of my forbearance towards him , he writes and fixes a placade upon the colledge gate threatning to kill the regents , ordering me to r●cant my sermon against the tumults , and charging me with all the blood-shed at the abbey * ( this placade is still in my keeping ) notwithstanding of all this , i forbore to extrude him upon plausible considerations , at the intreaty of some , and still he went on in his wicked course , and all the robberies committed upon poor people were laid at our doors , as if our scholars were to be blamed for his extravagancies : at last he committed an out-rage , which might have hanged a hundred . there was a woman in my lord president 's house , whom this brown caressed and frequented , and she had a quarrel with another maid-servant who was popish ; immediately brown is imployed by his godly mistress to banish the popish maid from the house . he willingly undertook the service , gathered his troop , and entered the house ( my lady being in child-bed , and my lord president himself at london ) brown thus invading the lord president 's house , my lady was almost frighted to death ; and we that were masters of the colledge thought our selves so disgraced , that the house of our great and learned patron should be thus rifled in his absence , by one of our scholars , when his lady was lying in : and when we thought that my lord president could not but be highly offended , to hear that we had thus requited him for many favours he had done to this university , i confess , i could no longer forbear , i went to the class where brown was , and called him to the upper gallery , and gave him all his most proper names , and threatned him , if he did not immediately beg my lady lockart's pardon , i would break his bones , all those big words i said to him , and the day thereafter extruded him with the usual swore : upon which he frequently swore he would be revenged ; and told the under janitor , robert henderson , that he had bought a pair of pistols to shoot me ( one might have served ) i beg your lordships pardon for this tedious and unpleasant story ; for none else but robert bown , or some of his associates would ever have accused me of such an impious curse . and when the libeller will be ingenuous ( which i do not expect ) he must confess the original of this impudent slander to be just as i have related it , and let him consult , as much as he pleases , brown for more materials to make up a libel ; for i assure him i think my self disgrac'd if he , or any of his accomplices , speak good of me . xi . the next is , that i ordinarily neglect the worship of god in my family . sometimes i am accused for having too many prayers in my family , and now that i ordinarily neglect prayers ( for 〈◊〉 guess , by the worship of god , he only means that part of it ) but this is a common place , and all of the episcopal perswasion must be represented as atheists and scandalous , void of all devotion and piety : but very few of any sense or quality will believe this impertinent slander , either in the country , or the city of edinburgh where we are known ; therefore i thought it not worth any answer . x. the next is , i baptized upon sunday last mr. james scot his child , without acquainting the minister of the west-kirk . when mr. patrick hepburn , who is the lawful minister there ( tho' he be of the episcopal persuasion , as yet is neither censured nor deposed ) will find fault with what i have done , i shall indeavour to make amends ; but i need not fear any trouble this way , since i had his leave before : but the libeller means mr. david williamson , the presbyterian mininister , who hath no legal claim , either to the benefice or ministry there : this is a piece of the ordinary modesty of the libeller , who is not concerned to enquire into this matter , nor do i decline to give a reasonable account of what i have done , to any body that asks it , no , not to mr. williamson , if he will but prove himself the legal minister of that place , and withall make good the new paradox , wherewith he hath lately blessed the world , in his sermon before the parliament , viz. that our saviour died a martyr for the presbyterian government , then i acknowledge my self obliged , ●ure divino to beg mr. williamson's pardon : however , the child is baptized according to the form of the catholick church , and i hope they do not undervalue ceremonies of divine institution so much , as to re-baptize him . my lord provost , i was interrogate wednesday last upon some other things , that i do not find in the copy of articles given me , as first , that i frequently preached unfound doctrine , but this is an impertinent and indefinite accusation ( there is no doubt but the libeller would have preached otherways than i did , had he been in the pulpit ) by this the visitors may see , that the libeller had no other design in his head , than to gather together such articles as he thought would make me most odious . what is sound , or un-sound doctrine , he as little knows , as he does the secret of the philosophers stone . then again , that i thought my self independent on the town of edinburgh ; but i gave a full anser to this the last day . then , that i went on to laureat , the last class , without acquainting the magistrates of the town , or the treasurer of the colledge . the provost knows the first part to be a lye ; besides , that it is not practicable , for this civility and deference to the magistrates runs in course , and cannot be omited . that i did not wait upon the treasurer , is become a fault only since we had a treasurer that mistook his figure , for when he knows himself and the colledge better , he will forbear such impertinencies . the next was , that i did not punish the scholars for whoring and drinking . there was not one scholar , since i had the government of the colledge , convict of either , nor so much as complained of ; but it is naturally impossible for him to forbear calumny ; the viper must either burst or spit his poison . i was then again interrogate about the bursars of theologie and philosophy ▪ to which i gave a full answer on wednesday last . upon thursday the th of sept. , the inquisitors sat and some of the presbyterian ministers having look'd over the publick records , thought they had discovered a dangerous plot 〈◊〉 the occasion whereof was this by king james's proclamation for indulgence we could not impose the former oaths upon our students , when they commenced masters of art , and therefore , lest they should go oft without any ingagement , the former oath was comprized into this short promise pollicemur in deum fidem inviolabilem , in religions christiana reformata perseverantiam erga serenissimum dominum regem obedientiam , &c. but it fell out so that the word [ reformata ] was left out in some place , by which they would conclude either that the promise was indefinite , or that there was a blank left to be filled up upon occasion with a word , in favours of some other religion different from the reformed . if the first be intended , it is no new thing to find the students here sworn to oaths as indefinite , as this is ; for the puritas and veritas evangelii , in the oath imposed by dr. golvil , is coincident with the christian religion , mentioned in the form now challenged ; for i never understood by the protestant religion any thing but christianity unmixt . but if this be said to be too general , look the records , ann. , and ye shall find that there is not the least mention of religion in the oath imposed . if the second be said that there was a blank left on design , it is humbly desired to know what the design could be ; the bibliothecarius is ready to depone that he never intended a blank , nor was he ever ordered a blank ; and the rest of the masters may be interrogate , whether ever they knew of any such design . so that this phrase , religio christiana , without the word [ reformata ] once varied , is purely the result of chance , and no design . at the doctors first appearing , it was talked of with that warmth and concern , that he thought the gun-powder-treason was in the belly of it ; so that the bibliothecarius his deposition , who swore that he wrote nothing in the book , but by order ▪ is not to the purpose , unless he acknowledge a bla●●●●●gned by him in that manner of writing , and ordered by the doctor or some of the masters ; all this bustle comes to nothing , unless the christian religion in the formula of promise now challenged , signifie the anti-christian religion ; and if that be , i have no more to say in his defence . the report of the committee , concerning doctor monro . at edinburgh , september , , . the committee considering that doctor monro princicipal of the colledge of edinburgh , did judicially refuse to comply with the qualifications required by the act appointing the visitation of colledges , except as to his subscribing the confession of faith ; as also it appears by his written answers , read and given judicially by him , that such as were mr. lidderdale's scholars the preceeding year , should be taught that year in no other class , save mr. burnets , ( who he confesses lay under the suspition of being popish ) under pretence of making a gap in the colledge , and for other reasons known to the primar himself , as the act bears ; and he does not alledge , that he used means to cause master burnet purge himself of the said suspicion : and further , that he did take down the pictures of the protestant reformers out of the bibliotheque , at a time , when the earl of perth , the late chancellour , came to visit the colledge , without any pretence or excuse , but that the late provost of edinburgh did advise him thereto ; and that on the d of august last , he baptized a child in the parish of the west-kirk , without acquainting of the minister of the parish , or license from him ; which is contrare to the rules of the established church government ; as also that he acknowledged , that he had no publick dictates one whole year , but only catechizing ; and that it appears by the publick registers of the magistrand laureation ; that whereas , from the year , and till the year . the magistrands were alwaies sworn to continue in the verity and purity of the gospel , or in the christian religion reformed according to the purity of the gospel ; yet in the year and . when doctor monro was principal , he takes the magistrands obliged only to persevere in the christian religion ; and this blank is found three several times in the book , viz. at two publick laureations , and a private one ; and the doctor having laid the blame on the bibliothecarius his negligence , and craving the bibliothecarius might be examined thereupon ▪ he being accordingly sworn and examined , depones , that what he wrote in the magistrand books , was either by direction of the primar or of one of the regents , and in presence of a faculty , or of a quorum of them ; and that what he did write , was alwaies read over in the presence of the masters and the scholars ; and particularly the alteration of the promise made at the graduation , in the year , as also the committee considering , that at the two last laureations , in the year and , neither oath nor promise was required at the graduation . it is therefore the opinion of the committee , that doctor alexander monro , principal of the colledge of edinburgh , be deprived of his office , as primar there ; and that the said office be declared vacant . there is a letter written by the said doctor , and directed to the late arch-bishop of st. andrews , dated jan. . . owned and acknowledged by the doctor to be his hand write , the consideration whereof is remitted to the commission . the sentence of deprivation against dr. monro . at edinburgh , september ▪ . the lords and others of the commission appointed by act of parliament , for visitation of universities , colledges , and schools , having this day heard and considered the above written report of the committee of the colledge of edinburgh , anent doctor monro primar of the colledge of edinburgh ; deposition and other instructions produced , and also doctor monro being ask'd , if he was presently willing to swear the oath of allegiance to their majesties king william and queen mary , and to sign the same , with the assurance , and the confession of faith , ( which formerly he had offered to sign before the said committee ) and if he would declare his willingness , to submit himself to the present church government , as now establish'd ; the said doctor monro , did judicially in presence of the said commission , refuse to sign the said confession of faith , and to take the said other engagements , required to be done by the said act of parliament : and also did judicially acknowledge his written answers produced before the committee ; and did confess , he caused remove the pictures of the reformers out of the library : therefore the said commission , approves of the foresaid committees report , and finds the same sufficiently verified and proven ; and hereby , deprives the said doctor alexander monro of his place , as primar of the said colledge of edinburgh , and declares the said place vacant . sic subscribitur crafurd , p. a review of the above-mentioned report of the committee , appointed to visit the colledge of edinburgh , concerning doctor monro . the report . the committee considering , that doctor monro principal of the colledge of edinburgh , did judicially refuse to comply with the qualifications required by the act appointing the visitation of colledges ; except , as to the subscribing the confession of faith. review . first ; it cannot be denied , but that the doctor did once and again , deliberately , plainly , and openly , refuse to comply with the new test , appointed by the late act of parliament for masters of universities ; but then it is necessary for strangers to know what this test is , and then they will see , upon what design it was invented , and why it was imposed upon masters of universities , and not upon the whole clergy of the nation . first , all masters of universities , were required to sign the westminster confession of faith in every article , and to hold every article de fide , without any limitation , explication , restriction , or latitude : when the doctor gave in his answers to the committee , he was that afternoon asked , if he would comply with the act of parliament ; he told them , he had considered the act of parliament , and he could not comply with it : for , said he , it is needless to insist on particulars , though i should agree to it in some instances , i cannot comply with it in its full extent ; and , in our language , this is molum ex quolibet defectu ▪ bonum ex integra causa ; thus he answered once , so he had reason to expect , they would never give him any trouble about this question . but the committee upon the 〈…〉 day of august , would needs ask him again , whether he would sign the westminister confession of faith ; the doctor thought this question was asked to satisfie their private curiosity , not at all with regard to the report they were to make to the general commission ; since he positively told them before , that he would not comply with the new test ; therefore he yielded so far to their importunity , as to tell them he had no great scruples against the confession of faith , and that if the westminster confession of faith , was imposed , as vinculum unitatis ecclesiasticae , and nothing else required , he might be induced to comply with it very chearfully ; he was then removed , and in the interval of his absence before he was called again , one of the ministers desired , that no more questions should be asked , for in case , said he , ( he should comply with the other particulars of the test , where are we then ) i had this from a person of honour who was present , a member of the visitation : but as long as the test stood as now it stands , mr. kennedy , if he be the man , needed not be so much afraid of the doctor 's compliance : this confession , as to the confession of faith , is by their sentence , made to contradict his publick refusal to sign it before the commission ; as if every article of that book should be received as infallible truth ; was it not enough , that he was content to sign the confession of faith , with that freedome and latitude , the protestant churches used to impose confessions upon their members : but the earl of crawford , praeses of the general commission , asked the doctor when he was sisted before them , whether he would sign the westminister confession of faith , without restriction , limitation , explication , or any reserve whatsoever ; to this , the doctor answered plainly and resolutely , he would not ; nor are confessions thus imposed in any protestant church upon earth ; they look upon them as secondary rules , and consequently to be examined by the word of god : and the most accurate humane composures , may afterwards be found in some one instance or other , to have swerved from the infallible and original rule of faith ; but the presbyterian severity may appear in this , that they read the scriptures with design to defend their own dictates ; whereas , others read all dictates with an eye to the holy scriptures : the doctor was content to defend and assert upon all occasions , all these articles in that book that were uniformly received in all protestant churches ; nay more , he was content never openly and contentiously to dispute against any of the doctrines contained in that book , so as to advance faction or parties ; but to sign the confession of faith in all articles , and to hold every one of them to be de fide , he thought not consistent with the freedome of universities and schools : they might have learned to be a little more modest , from the practice of the united dissenters in and about london , who allow any man to be an orthodox christian , and fit to be received into their own refined communion , if he hold the doctrinal part of the articles of the church of england ; but the presbyterians , tho' they have no standard of unity , yet they are mightily rigorous in their impositions ; and it is a little odd , that they should have mentioned this , concerning the confession of faith , in their report , since the doctor once and again , told them before the committee , that the condition that qualified men by law for their places in universities , was a complex thing , which he could not comply with ; such a rigorous imposition was never intended by the parliament : they thought it necessary for masters of universities to sign it , as vinculum pacis ecclesiasticae ; but the ministers were to comment upon the act , and extend it as was most subservient to their design : the presbyterians are against infallibility in the theory , but will not allow their own dictates to be disputed ; yet when this confession first appeared , they themselves did not receive it without restrictions and explications ; but if there be so much mischief in impositions ; ( as sometimes they would make us believe ) it is in those of this kind , where our understandings are captivate to believe the lesser niceties and decisions of dogmatick men , to be de fide ; which ( with leave of the presbyterians ) i reckon a far greater and more spiritual bondage , than bowing of my knees when i receive the holy eucharist : if men were so wise , after our endless and foolish disputes , as not needlesly to multiply the articles of our faith ; how quickly might the christian church be united on its apostolical center , of unity and simplicity ; the papists will not part with one barbarous word , nor the presbyterians with the least iota of their orthodox stuff ; though they plead the tenderness of their consciences very loudly , when they are only bid do things in their nature indifferent , to preseve external peace and uniformity . the next branch of this test , was , the oath of allegiance to king william and queen mary . one great piece of policy , which the presbyterians manage against the episcopal party , is , never to require obedience to the civil authority , without the mixture of some presbyterian test ; when this severity is complained of , they clamourously alledge , that the episcopal party are enemies to king william and queen mary , and openly in the coffee-houses at london vent , that there was none of the clergy of scotland , met with any ill usage , but merely upon the account of their disloyalty to king william and queen mary : upon the whole matter , i have no more at present to say ; but that the presbyterians are never so much out of humour , as when they know their opposites heartily complie with the civil government : then they find it a little more difficult to turn them out , tho' this trouble amounts to no more than the forming of a libel of scandals , and judging them that are libelled , by the same men that accuse them . but the presbyterian hypothesis ( when its consequences are duely considered ) allows no true allegiance to any king upon earth ; if after all , there lies no appeal from the ecclesiastical court to him , to whom i swear allegiance ; for two co-ordinate supreme powers in one state , is a contradiction ; and therefore , whenever i am required to swear allegiance to the king ; the first thing i humbly crave , is , to be delivered from that presbytery , which will supersede that allegiance upon occasion ; for it is not enough to tell me , that the power of the presbyterians is spiritual , and the other is secular ; for i feel their spiritual power meddles with all my temporals ; that tho' i hear the voice of jacob , i am oppressed by the hands of esau : and tho' it is an easie thing for them to tell me , they only meddle in ordine ad spiritualia ; yet , that is but a word , and but a foolish one too ; for by the same logick , they may cut my throat , as well as turn me out of my house and living , and both may be said to be in ordine ad spiritualia : but every man knows , how inconsistent the presbyterian principles are with the royal prerogative of kings : and it is very hard to leave the episcopal clergy to their mercy , who , by their hopes of heaven , are sworn to destroy them in the solemn league and covenant , which is still the standard ; and tho' they think it not time all of them again to renew it ; yet they magnifie it on all occasions , and act exactly conform to it . the next branch of the new test , is , the certificate or assurance , which you may read in the act of parliament : if allegiance , naturally imply an affectionate and sincere resolution to serve the king , against all others upon all occasions ; then some will say , this additional tye of fidelity , is superfluous ; i am sure that many in england who will endeavour to serve the government with all chearfulness , and zeal , could not be made to subscribe any such declaration as this is : but let it be remembred , that when this act passed in parliament , very few either of the nobility or gentry were present . the fourth article of the test requires , that they should submit to the presbyterian kirk government ; for if they had complyed with the former three , this was a sufficient reserve for the presbyterian interest ; every thing the masters did or said , good or bad , might be turned into a libel , and they were judges of what every libel deserved : their discipline is a bottomless abyss ; the masters behoved to be tenants at will , if once they submitted to their government : it was an easie thing for the presbyterians to from libels : nay , rather it is impossible for them not to form them ; for so many of them desiring to be thrust into these places , it was folly to expect any peaceable possession . and if there were no other reason to refuse the test now appointed ; but that it required submission to presbytery , i think any knowing and ingenuous man might be excused for his non-compliance . now you have seen the test in all its branches , and strangers will be surprized , to hear that there are no oaths at present required in scotland of any clergy man , but only of the masters of universities . the reason is this , the presbyterians intended speedily to plant themselves in these places , and for the rest of the clergy they doubt not quickly to dispossess them of their livings , by the power of their government , upon such pretences as they can easily devise and suggest against them . such of the presbyterians as entered into the universities took the oaths ; but it was thought sit to impose no oaths upon the whole body of the presbyterians , that the kirk might preserve its independency upon the state ; so this law was not made for the saints , but for wicked men and malignants . they know they may dispatch the rest of the clergy by methods , such as are frequently complained of : for who can stand before the force of presbytery ? sternit agros , sternit sata laeta , boumque labores praecipitesque trahit silvas . like an impetuous torrent that runs all down before it . report . as also it appears by his written answers read , and given judicially by himself , that he made an act of the faculty , that such as were mr. lidderdale's scholars the preceeding year , should be taught that year in no other class , than that of mr. burnet's ( who he confesses lay under the suspition of being popish ) under pretence of making a gap in the colledge , and for other reasons known to the principal himself , as the act bears . and he does not alledge that he used means to cause mr. burnet purge himself of the said suspition . review . there are here a great many things jumbled together , and therefore they must be explained more particularly . but it was not possible for the ministers that drew up this report , to have contained more non-sence and malice in so few words . and some persons of quality , who were members of this visitation , doe confess that the doctor did nothing in mr. burnet's affair , but what they would have done , if they had been in his circumstances : but the matter of fact is this : there fell a regents place vacant in the colledge of edinburgh , by the death of mr. lidderdale : mr. burnet had his eye upon this place a good while before mr. lidderdale died , and so prevented the diligence of all competitors : he was recommended very strongly to the provost , and other magistrates of edinburgh who are patrons . the doctor , upon the death of mr. lidderdale , fixed his eye on mr. james martin , professour of philosophy in the old colledge of st. andrews , his particular friend and acquaintance , who had taught philosophy several years in that famous university , with great success and applause ; and did recommend him with all the zeal imaginable to the magistrates , that he might be chosen in the room of mr. lidderdale , now deceased ! several divines and physicians , men of unquestionable learning and reputation , in the city , know that the doctor used all means to keep mr. burnet out of the colledge : but mr. burnet ( being recommended by the duke of gordon , and his friends at edinburgh being pre-ingaged to lay hold upon this advantage as soon as there was occasion , ) prevailed in this competition , notwithstanding the doctor , and several other friends , did with all vigour interpose in favours of mr. james martyn . mr. thomas burnet had emitted some theses , in which were some positions favourable to the absolute power of kings , and particularly the king of scots : it seems this was magnified by the person of quality that recommended him to the town of edinburgh ; several people did upon this suspect him either to be a papist , or not far from popery , if any strong temptation did assault him ; and this was industriously propagated by some against him ; so that many were determined to keep back their children , either from his class , or from the colledge for good and all . the doctor found that the colledge was at a disadvantage by such reports , as were founded on slight surmises , and therefore he was at the pains to undeceive some citizens and others , that mr. burnet was no papist ; and this he had good reason to do , because mr. burnet , as soon as he entered regent in the colledge of edinburgh , offered chearfully to sign the test , and renounce all popery and phanaticism . and therefore the doctor ( having nothing in his view , but the publick advantage of the house , and that there might be an even ballance betwixt the four professours of philosophy ; and that none of them might make a monopoly , either of the scholars that came to be taught , or of the profits got by them ) took all possible care to make mr. burnet as useful as he could , tho' he was thrust into that colledge against all the endeavours the doctor could use to keep him out of it . if he had done otherways , and suffered such reports to flie abroad , the country would have concluded all the masters in the house were popishly affected , and so withdrawn their children from the seminary . the fear that many would absent themselves from the colledge on this occasion , touched the doctor to the quick , and made him struggle with all possible industry to keep up the reputation of that house , especially since the government of it was committed to him , and that it had flourished for many years before he entered under the inspection of his learned predecessours . and lest some other professours might take advantage of the misfortune mr. burnet lay under , he procured that an act of the faculty should pass , that the scholars who had been in the preceeding year taught their greek in mr. lidderdale's class should be admitted to no other class , for that year , but mr. burnet's , who was orderly brought into his place . this was the current uninterrupted practice of the house , and of all other philosophy colledges in the nation : here was no arbitrary stretch , nor no statute of the house violated , and no member of the faculty was forced to vote otherwise than they pleased . this account of the act that passed in the faculty , in favours of mr. burnet , is in it self reasonable , just , and true ; how then can the inquisitors pretend there was another design , than what is alledged by the doctor ? they 'll tell you there was another design ; the doctor favoured papists , mr. burnet was a papist , and that was the reason why the doctor wished many scholars to be taught by mr. burnet . it is natural for such as never designed well in their life , and never with regard to the publick advantage , to suspect the most laudable and innocent actions to proceed from the worst principles and designs ; did mr. burnet truly teach any popery ? or did the doctor recommend to him to teach popery ? did any of his scholars ever hear him teach any thing that looked like popery ? no , that cannot be alledged ; but it was fit for the presbyterians to say so , and tho' they could bring no proof for what they say , yet they impudently insist on it . if they had not lost all sence of common modesty , they might have learned more discretion . but let us examine more narrowly the reasonings of this part of their report . they tell us , in the first place , that the doctor made an act of the faculty : this is an impertinence ; for tho' he presided in the faculty when it met , he could by himself make no act. the reasons , perhaps , he alledged for the act , might determine his brethren to vote , as he did in that juncture . they tell us next , that the doctor confesses that mr. burnet lay under the suspicion of being popish . it is true , that in the second article of the libel formed against the doctor , the presbyterians say , that mr. burnet lay under the suspicion of being popish . those words of their own libel , the doctor repeats in his answer to the second article ; and this repetion of their own words , they make to be the doctors confession . this must needs proceed from , either unpardonable malice , or stupidity . for in what sence can it be said , that the doctor confessed that mr. burnet was suspected of popery ? was it any fault of his , that mr. burnet was suspected , or can mr. burnet himself be blamed that he was suspected ? the least mistake may occasion one to be suspected , and yet he may be very innocent ; notwithstanding of all the suspicions that may be to the contrary : this is a malicious and foolish way of reasoning ; for the most publick spirited , and most innocent men may be suspected and libelled too by malice and envy , and yet continue in their integrity . let me expose this way of reasoning a little more familiarly . a very eminen , member of the pretended general assembly , is suspected to have inriched himself with a part of the money given by the sectarian army to the presbyterians , when the king was delivered up at new-castle : is the general assembly to be blamed , because they did not oblige this man to vindicate himself from this suspicion , before he sat in the assembly ; or was that member himself to be blamed , because he was suspected of it , unless there can be some evident proof brought , that he did actually receive a considerable sum of money from the sectarian army , upon the former consideration : i believe neither that member , nor the general assembly , will allow of this way of reasoning , when it is applied to their own case . i 'll make it more clear yet , by one or two instances . another great reformer in fife , is suspected of being accessary to the murder of dr. sharp , lord arch-bishop of st. andrews , and it may be this suspicion is founded upon better reasons than the other , of mr. burnet's being a papist ; do they therefore think it reasonable to treat him as if he were a murtherer : there is no doubt they will be more merciful , if they remember his service to their cause . there is one urqhart who is suspected to have spoken contemptuously of the lords prayer , and our blessed saviour , for having composed it , and of doing this in the most blaspemous expressions ; do they therefore think he should be ston'd to death , upon the account of this suspition ? for my part i do not think suspition a just reason against any man. our saviour himself was said to be a wine-bibber , a friend to publicanes and sinners ; and all the innocence of heaven , and lustre of his divinity , could not keep him from being censured by the pharisees ; so i hope we need no more insist upon this : when the doctor is turned out , and when they consider seriously , they may perhaps acknowledge they ought to have reasoned better . but we are told , the favour done to mr. burnet , was under pretence of making a gap in the colledge ; so it is insinuated , that , what-ever the doctor pretended , the true design was to advance popery ; at this rate it was not possible to do , or say any thing , no , nor to look to any quarter of the colledge , but what might be suspected of having some popish plot in it . but was the doctor observed to keep company with mr. burnet more familiarly than he did with other masters ; no , this is not , nor cannot be alledged , for to tell the plain truth , he never treated any man in his life so roughly , as he did mr. burnet sometimes , for which he blamed himself afterwards ; then in the name of common sense and modesty , tell me , where lay the popish plot : if the doctor had not obviated the lying reports that went abroad , of mr. burnet's being a papist , one of the four classes had been wanting in the colledge ; and if this had truly fallen out by his laziness ; had it not been a great disadvantage both to the town and colledge , and to the doctor 's own reputation ? would it not been said , that the colledge flourished formerly , but now , since it had a governour that understood not the interest of it , it decayed in its number , order , and splendor ? this would have been the just consequence , if mr. burnet had not been vindicated from the suspition of being a papist ; and they that now manage the argument against the doctor , would have been the first and loudest accusers of his conduct ; but it seems , that they thought it no prejudice to the colledge to want one intire class : it 's true , the doctor might have suffered mr. burnet to sink or swim , without his assistance ; and perhaps he would have done so , if there had been nothing in it , but master burnet's private interest ; but when the reputation of the colledge was in hazard , any man of common sense would excuse the doctor , to interpose in that affair with all vigour and application ; it may be , they have no notion of the principal 's office ; but , that he must be some grave un-active thing , that must be thought wise , because he cannot speak , and a prudent governour , because he dares not meddle with their disorders : but we are told , that the act runs thus ; that the doctor procured the act , in favour of mr. burnet , for several reasons known to himself ; the doctor does not deny , but that when the act of the faculty was made , some such expression might have drop'd from him , that such an act was necessary for several reasons , not fit to be insisted on particularly in that conference ; and when the reader considers the reasons that are already given , he will find there was just cause for that you to make such an act ; tho' no reason ( at all can be given for compelling the masters to give such a particular account of their administrations in so trifling an occurrence . but they insist on another argument , to prove that the doctors concern in this , had in it some one popish design or other ; because the doctor does not alledge , that he used means to cause master burnet * purge himself of the said suspition of being popish . here is modesty with a witness ; how could the doctor alledge in his own defence , what he enjoined mr. burnet to do in order to his vindication : unless the inquisitors had given the doctor a particular occasion to tell , whether he did oblige mr. burnet to vindicate himself or not ; did ever any of them that were members of that committee ask that particular question , whether he ordered mr. burnet to take all just and reasonable methods , to vindicate himself from the suspicion of being popish ? or did ever the doctor refuse to give a plain answer to all the questions , that were asked ? but the inquisitors would have the doctor ( such is their ingenuity and candor ) answer all possible questions , as well as those that were proposed ; why did not they ask the question in particular ? if they had , the doctor would have answered , that sir thomas kennedy then lord provost of edinburgh ; and he himself too , did enjoin mr. burnet to receive the sacrament of the lords supper , with the very first occasion , in the gray-frier church , from dr. robertson , that the people might see , that the rumours of his being popish , were groundless and fictitious ; and accordingly mr. burnet did so , and ingaged all his friends through the city , to vindicate him every where , from the calumnious suspitions vented against him . now if the inquisitors had asked particular questions , they would have met with particular answers ; but they must blame the doctor for not answering the questions they might have started , as well as those that were asked ; and if they are not as yet satisfied by this account of things , they may satisfie themselves by some hundreds of witnesses in edinburgh : but there needs no such appeals be made to the citizens of edinburgh , since the testimony of sir thomas kennedy alone ( a person of so much honour and integrity ) is instead of a thousand evidences . and i think we have enough of this impertinence . report . and further , that he did take down the pictures of the protestant reformers out of the bibliotheque , at a time when the earl of perth , the late lord chancellour , came to visit the colledge , without any other pretence or excuse , but that the then provost of edinburgh did advise him thereto . review . this is the argument by which they seem to triumph over the doctor , and which they managed with all art and industry . nothing pleased the gossiping sisters so much as this story , for they hugged and embraced each other at the hearing of it : some said the doctor did take away the pictures out of the colledge : no , sister , said another , he sent them away down to the abbey of hollyrood-house , and there they were burned by the papists . and this being the last and most odious story , prevailed ; and if any body offer to contradict it , they were ready to fly in his face , as an enemy to the good old cause : but before i come to tell of the matter of fact in particular , let us view the report in truth and ingenuity . therefore let me ask one question , did ever the earl of perth , lord high chancellour , come to the colledge of edinburgh in person , to visit the said colledge , all the time that the doctor had the government of that house ? this must be answered negatively , because the chancellour never came to the colledge ; for the visitation sat in the upper rooms of the parliament house , not in the colledge . and it is not easie to guess how they could be so impertinent , as to name the lord chancellour on this occasion . you have seen the doctor 's answer to this article of the label before ; but then he thought that he needed not make it more publick nor more particular ; but since they must have all come to light , the matter of fact is this : when the committee came to that article of the libel against the doctor , that he had removed the pictures of the reformers out of the bibliotheck , and asked him what he had to say to it : he told them that there was a gentleman concerned , whose name and person he honoured , and he behoved to name him , if he was obliged to give a particular answer to that part of the libel ; and tho there was nothing done , but what deserved applause and commendation ; yet it was not very good manners to toss the name of any worthy person before courts and judicatures needlesly ; therefore he desired that one of their number might be commissioned to hear his answer in private ; and if that person was satisfied with the answer , they might trust him so far , as to make no further inquiry into this matter ; but if he was not satisfied , then the doctor was ready to make the answer as publick and as plain as they required . the committee yielded to this overture , and asked the doctor whom he would communicate his answer to , he said he would give it gladly to sir john dalrumple , then lord advocate ; and he named him , because he knew him to be a person of sense and good manners . sir john asked the doctor whether he would not communicate the answer to sir john hall , then preses of the committee . the doctor answered that he was content to do so ; he thought in discretion he could not refuse him , since he was once named : then sir john hall withdrew from the table , and went to a window in the upper hall of the colledge , to hear what account the doctor would make of it in private . then the doctor told sir john thus , that he could not give a particular answer to the libel , without making mention of sir thomas kennedy's name ; this he thought would have been great rudeness , where there were so many spectators ; but the true and plain account of the matter was this . that sir thomas kennedy , then lord provost of edinburgh , did expect that the visitation , which was appointed by king james , in the year should sit in the colledge library , and he feared that some of them who were in the retinue of persons of quality might take occasion , from the sight of the pictures of the first reformers , to begin some one discourse , neither so pleasing to the protestants , nor yet so fit to be heard in that house . and therefore that no such occasion might be given to them , and that all such debates might be waved at that time , sir thomas ordered and advised the pictures of the reformers , which hung in the library , might be removed , for some few days , out of their usual place , and so soon as this occasion was over , they might be hung up again where they were . sir john receives this answer from the doctor , and returns again to the table , and gave some general answer , with which all of them seemed to be satisfied at that time , for ought i know , now let me examine their discretion and sincerity in this particular , either sir john was satisfied with the answer that he got in private , or not ; if he was satisfied himself ( the thing being revealed to him under secresie and confidence ) how came he to make it publick , for the committee having allowed the doctor one of their number to hear his answer in private , did plainly yield , that if the answer satisfied that particular trustee , they were no more to insist upon it ; if he was not satisfied why did he not plainly declare his dissatisfaction when he returned to the table ; then the doctor would have given the full and plain answer himself , without any disguise or reserve : sir john hall being provost of edinburgh , should have defended the authority of his predecessour ; and he knows very well that he himself did frequently and impertinently interpose his authority about the colledge , in things that had no such tendency , either as to its preservation , or honour , as what sir thomas kennedy , in that interval , did intend . but it seems the committee thought fit to examine sir john hall upon oath , what it was that the doctor told him in private : this was not fair , for they might oblige the doctor himself to tell all that he had to say upon this head : for if they obliged him to make a publick answer , it was as good he should do it by himself , as by another . but the most pleasant part of the story is this , that sir john deposes upon oath , that the doctor told him in private , that it was by sir thomas his advice . but did the doctor intend to exclude his order , when he alledged his advice in his own defence ; or does the learned committee think , that the serious and prudent advice of a person invested with authority , hath not the usual force of an act of jurisdiction . but they condemn the doctor , because he did it by advice ; but did not the doctor , before the commission it self , alledge sir thomas his order , as well as his advice ? and might not his just defence be heard at the higher court , as well as the lower ? and if he was not so full and accurate in his defences to sir john in private , why might he not be allowed to give one more full in publick ? when the e. of crawford examined him about this particular , whether he confessed that he removed the pictures of the reformers by sir thomas kennedy's advice ? the doctor answered , that what he did in that affair , was by his advice and order too . the earl gravely shook his head , and told , that sir john hall was upon oath , and that sir john did not make mention of any order . truly one would have thought this was nothing to the purpose ; for if what the doctor said was true in it self , it was as fit to be alledged in his defences before the commission , as before the committee , or sir john. therefore the doctor pleaded that sir thomas kennedy might be examined upon this particular ; but that was denied , for it was no part of their business to find the doctor in the right . sir john hall declared , that the doctor said , he had removed the pictures by sir thomas kennedy's advice , so it was fit for them to conclude , he had no order for what he did . now if such non-sence pass in the eye of the nation , what must the ministers expect in some corners of the country , where ruling elders , shoomakers and weavers , are their ordinary judges . but why all this mighty noise about this trifle ? is it a sin to remove pictures for two days , from one corner of a room to another : they 'll tell you , i believe , it was no sin in it self ; but it was done with a bad design . but sir thomas kennedy , and the doctor , will say it was done with a good design , where then are the evidences that there was a bad design in it ? it 's true , there is no evidence ; but since it is capable of a misconstruction , it is as impossible for them to take it by the right handle ; as to bring any solid proof , there was any bad design in it , from the first to last . but since i have said , that sir thomas ordered what was done in this affair , let me subjoyn his own declaration upon the whole matter . being informed that the reverend dr. alexander monro , principal of the colledge of edinburgh , is charged with causing take down some pictures of luther , calvin , buchanan , and others of our first reformers from popery , which hung in the bibliotheck there : and his so doing is represented as an argument of his disaffection to the reformers , i find my self obliged in duty and honour to declare , that what he did in that particular , was done at my desire and appointment , i be-being prevost of edinburgh at that time ; which was intended and done by me upon no other motive , and for no other end , but that there being a visitation of the colledge immediately to ensue , where i had reason to suspect several romish priests and jesuits might be present , i thought a prudent caution was to be used , for saving these pictures of our worthy reformers from being abused , or ridiculed : this made me think it convenient , that for some few days these should be removed , as accordingly they were ; and how soon this occasion was over , they were immediately hung up in their former places again . at the same time i took care to have kept out of the view of such priests , whatsoever might prove tempting or inviting about the colledge , to kindle their endeavours for getting it a seat or seminary for them or their religion , and i gave the necessary orders accordingly , which is well known to several of the masters of the colledge . i am sorry to be obliged to give this declaration , but that i find it necessary , both for mine own , and the reverend principal ( whose firmness in , and publick sermons for , as well as his abilities to assert and defend our holy religion , are so notour in this city ) his vindication , when what was so well and honestly meant for the honour of our religion , and to save the worthy and eminent reformers thereof from being exposed or ridiculed , should be so grosly mistaken , and groundlesly , not to say maliciously , inverted and misrepresented as a crime . given at edinburgh the th day of octob. , before these witnesses , william reid , my servitour , and hector monro , writer in edinburgh . sic subscribitur . w. reid , and h. monro , witnesses . tho. kennedy . report . and that on the twenty third of august last , he baptized a child in the parish of the west-kirk , without acquainting the minister of the parish therewith , or license from him , which is contrary to the rules of the established church government . review . it is true that the doctor did baptize mr. james scot's child , without acquainting of mr. david williamson therewith , with , who at that time had no title to be minister of the west-kirk . for mr. patrick hepburn was then minister , and of the episcopal persuasion , and no sentence against him ; and if his infirmities did confine him to his house , it was so much the greater charity to officiate in his parish , especially when the parent of the child ( unless i mistake him ) is determined never to have any of his children baptized by mr. williamson . but i believe the doctor is so far from being a penitent in this instance , that if it were to be done again , he could venture upon it without any fear or remorse , and then there was no restraint upon him ; and i believe many of the nobility and gentry that sat upon the commission , will think this as impertinent an accusation , as that which follows next to be examined . report . as also , that the doctor acknowledges he had no publick dictates one whole year , but catechizing . review . i must give the history of this particular in the plainest manner : for i think the records of all nations , and histories will not parallel this accusation ( all things being duly considered ) the several committees had order from the general commission , to look carefully into the dictates that were taught the scholars in all schooles and universities : pursuant to this order , the committee , appointed to visit the colledge of edinburgh , ordered dr. monro , upon the th . of august , within two or three days after , to give up to the clerk of the committee a copy of his dictates . the doctor told them what the themes were , upon which he had his publick praelections , viz. de deitate christi , de ejusdem sacrificio , de adventu messiae , de natura , ortu & progressu religionis christianae , &c. and so they needed not be inquisitive after them , for they were not likely to find in them those opinions , that they were most zealous against . but withal he added , that he himself wrote a very ill hand , that the papers that lay by him were in many places blotted and interlined . but he promised where ever he could find a copy among the students , he would deliver it up to their view . for the copy they wrote was more just than any he had in his keeping ; for in the very time of the publick praelection , he did add , change , and alter as he saw convenient . this did not satisfie , but one of their number pleaded , that he should give up his dictates immediately , and that the apology he made , was a shift and downright contempt of the committee : i think it was hume of polwart that reasoned thus , with some degrees of warmth against the doctor : the doctor was content to undeceive them as far as was possible , and therefore he desired they might name some of their own number to examine his dictates , and that he would wait upon them , and read the dictates to them himself , since he presumed none else could read them so well . it seems they found this overture reasonable ; for after that offer made by the doctor , he heard not one word more of the dictates , they never inquired after them . however , the doctor procured a legible copy of his dictates , de sacrificio christi , from one of the students , and gave it to the clerks , that they might give it to whom they pleased . it fell out , that when they were speaking very hotly about the doctor 's dictates , that he told them himself , that for one year he had changed his publick dictates into chatechetio conferences . the reason was this , that he perceived that it was not possible to order any publick lesson , equal to the capacity and advantage of all the students ; for some of them being but so very young , that they were but learning their latine and greek ; others of them being advanced so near the degree of masters of art , most part of the youth , within the colledge , could not be thought capable to understand theological controversies , which were the ordinary theams of such publick praelections . therefore the doctor advised with some of the masters , what way the publick lecture , upon the wednesdays , might be made universally useful to all the students within the colledge . and the result was , that he told the students he would not put them that year to the toil of writing any , but ordered them to convene frequently on the wednesdays , and he would explain to them the apostolick creed , one article after another , viva voce , this he did for that year : the students were better satisfied , much more edified , and less wearied , than when they were obliged to write ; for now they came to the school freely of their own accord , without constraint ; whereas formerly they neither writ what was dictated , nor were all the masters able to drive them to the publick hall , when they had strained their authority to the greatest height . and perhaps some of them who were most concerned then to magnifie every shaddow of an objection against the doctor , have found by their proper experience , that the publick dictates are no more regarded than their character : this then was the doctor 's fault that he changed a publick lesson , that served no end , but that of form and useless solemnity , into a profitable , useful , and serious exercise . by his imployment , he was obliged to teach the youth the first principles of christian religion ; what more proper method could he devise , than go through the articles of the apostolick creed , and explain them , partly from scripture , partly from the assistance of natural reason , partly from the universal tradition of the church , and partly from such concessions of pagan authors , as might either illustrate or confirm what was believed among the christians : this was the method he took : but was the doctor obliged , by any statute in the house , never to vary the former custom of praelections ? no , that is neither pretended nor alledged ; wherein then was he to be blamed , that he taught his own scholars in the manner he judged most proper for their edification ? perhaps , when elias comes he 'll tell us where the fault lay , and not till then shall we ever know . let me ask one question , and so i 'll leave this argument : did all the doctor 's predecessours so superstitiously observe this way of dictating , without change or alteration of the method ? no , for the truly learned and pious dr. lighton , bishop of dumblain , when he was principal of the colledge of edinburgh , did never oblige them to write one word from his mouth : but instead of those dictates , recommended to them , viva voce , the most excellent truths of the christian religion , in the most unimitable strains of piety and eloquence . and mr. adamson his predecessour did catechise , as you may see by the printed copy of his catechism ; nor is there any restraint upon the principal of the colledge , either from statute or custom , why he may not change his method , as oft as he sees convenient : yet to make a mighty muster of arguments against the doctor , his catechetick conference , must be made a part of his crime : i think one mr. law had the honour of making this discovery , but i am not very sure of it . report . and that it appears by the publick registers of the magistrand laureation , that whereas , in the year , till the year , the magistrands were always sworn to continue in the verity and purity of the gospel , or in the christian religion reformed , according to the purity of the gospel ; yet in the year and , when dr. monro was principal , he takes the magistrands obliged only to persevere in the blank christian religion , and this blank is found three several times in the book , viz. at two publick laureations , and a private one , and the doctor having laid the blame on the bibliothecarius his negligence , and craving the bibliothecarius might be examined thereupon . he being accordingly sworn and examined depones , that what he wrote in the magistrand book , was either by direction of the primar , or of one of the regents , and in presence of the faculty , or of a quorum of them , and that what he did write in the said book , was always read over in presence of the masters and scholars . and particularly the alteration of the promise made at the graduation , in the year . as also the committee considering that at the two last laureations , in the year , , and , neither oath nor promise was required at the graduation : it is therefore the opinion of the committee , that dr. alexander monro , principal of the colledge of edinburgh , be deprived of his office , as primar there ; and that the said office be declared vacant . there is a letter written by the said doctor , and directed to the late arch-bishop of st. andrews , dated the th . of january , , owned and acknowledged by the doctor to be his hand writ , the consideration whereof is referred to the commission . review . here it at last some dangerous plot discovered : to make the account of it as short and easie as is possible , let me first explain some words that are peculiar to our country . by the magistrands is understood that particular number and society of students , that are ready to commence masters of art ; by the laureation is understood the publick solemnity of conferring this degree ; the particular answer to this objection , is given before ; but i will unfold the whole matter , by proposing some queries relating to it : the first , is , did the doctor administer the current oath , that was ordinarily sworn by masters of art , all the time he was in the colledge , until there was a proclamation , feb. . by king james , forbidding all discriminative oaths ? yes he did . but how can that be made evident ? yes it may be made evident by the following transcripts of the publick registers , that all who commenced masters of arts since the doctor entred , were made to swear the current oath of the house , until the proclamation of indulgence did forbid all such discriminative oaths ; and therefore the * reader will be at the pains to read as follows , anno . de disciplina magistri herberti kennedy sollinne formulae sponsionis & juramenti accademici edinburgeni praescripti nos quorum subsequuntur nomina cordicitus subsignamus . so you see , that all that received the degree that year , did sign the oath , junii . eidem s. s. juramento praescripto subscripserunt gulielmus baird , & joannes monro . another was graduate , th of july . another , july , . another , july , . another , upon the august , . another , upon the august . another , upon the d of sept. . another , upon the d of october , . another , upon the d of december , . and all of them did swear , and sign the same oath that was formerly sworn . then it is alledged in the doctor 's defence , that the current oath of the house was administred , until all such oaths were prohibited by the proclamation , feb. ? yes that is alledged , and no change observed , until the th of april . but did other masters of other universities , particularly in the universities of st. andrews and glascow , forbear the imposing of all such discriminative oaths after the proclamation , feb. . as well as the doctor ? yes , that they did : were they ever challenged for this , by any committee sent to examine their behaviour ? no , not at all , not one of them was challenged for it : what is it then that the doctor is blamed for ? he is blamed for this , that in stead of the former oath which he would ( but durst not ) impose , he required a general promise of persevering in the christian religion : but is not the word , reformed religion , never to be met with in that publick promise , required of the students , instead of the former oath ? yes , i told you before , that the first alteration that is observable , is , upon the th of april . and then the promise was , to persevere in the christian religion : but this being thought too general and indefinite ; in the month of june thereafter in the same year , as may be seen in the publick registers ; the words run , pollicemur in puriore religione christiana perseverantium : did the doctor at any time thereafter , in private or in publick , with or without the knowledge of the masters , order the bibliothecarius to leave out the word puriore ? no , that he never did ; have we no other evidence for that , than the doctors bare assertion ? yes , as you may see by the bibliothecarius his declaration , subjoined to this dialogue , upon the word of a christian , that he was never enjoined , either by the doctor or any of the regents , to leave out the word ( puriore ) or ( reformata ) but did not the bibliothecarius leave a blank , as the inquisitors alledge ? the bibliothecarius will answer that question in the declaration himself : but are there no other instances preceeding the doctor 's time , even when there was no publick proclamations , forbidding discriminative oaths ; in which , the masters of edinburgh took the liberty to change the publick formula of the oath ? yes , several instances may be given of such changes , if any man will be at the pains to peruse the registers ; i 'le name but one , it is in the year , and the students , when they commenced masters of art , had an oath administred to them ; in which , there is not the least mention of any thing relating to religion ; and therefore the inquisitors date the custome of swearing this oath , from the year ; for they evidently saw , if they had gone further back , they would have met with a formula , in the year , much more loose , general and indefinite , than that for which the doctor is challenged ; and lest he might have any such precedent from the publick registers in his own defence ; they that drew up the report , fraudulently passed it over in silence ; so they concluded , it seems , that no religion was better , than the christian ; for some of them that sat judges in that committee , did commence master of art that very year , , in the colledge of edinburgh ; when the general oath imposed , only obliged them to continue , fautores academiae edinburgenae ; and some members of the committee , scrupled not to say , that the formula in the year , was better than the promise required by the doctor after the proclamation : but what was it that the doctor blamed the bibliothecarius for ? he might perhaps blame him , that he did leave out the word puriore , at sometimes , after it was insert into the formula , since he himself declares , he was never enjoined to do so ; but the plain truth in cold blood is , that this was no trick nor design in the bibliothecarius , but a most innocent inadvertence : when this affair was toss'd before the committee , they discoursed of it , with that warmth and confusion , that it was not possible to know , what they would have been at ; therefore the doctor desired , that the bibliothecarius might be interrogate upon oath , whether he knew of any popish or heretical design , intended or contrived by the masters , when they required this publick promise of the students ; instead of this , they enquire whether he wrote this formula by any order from the masters , as if the crime lay in the formula it self , and not in any bad design about it : this was another impertinence , for the bibliothecarius was never accused to have invented the formula of himself , for that had been a piece of forgery with a witness ; of which mr. henderson the bibliothecarius is not capable , being a youth of such modesty and ingenuity ; it may be , he might be blamed for leaving out a word , or for writing carelesly . from the answers i have given to these several queries ; the reader may see , what was the occasion of this change in the publick formula , after the proclamation ; and it is so much the more wonderful , that they blame the doctor for obeying that proclamation , that first warmed the phanaticks into their present strength and confidence : but before i set down the bibliothecarius his declaration ; let me inform the reader , that when the doctor was sisted before the commission , several questions were asked at him , and five or six times he was removed , and the report of the committee was but once read in his hearing ; it was not possible , for an hour together to give an answer , to all the particulars they had heaped together in their report ; the doctor endeavoured to give a true account of the formula which was challenged ; he desired , that mr. gregory , professour of the mathematicks , and mr. cunninghame professour of philosophy , who knew the registers much better than he did , might be examined , but this was denied : if mr. gregory , and mr. cuuninghame , had been examined , they would quickly have explained any thing that was dark or intricate about it ; but the earl of crawford would not hear any defence or explication of that formula ; he alledged that it obliged them only to be christians , and that the papists were christians ; the doctor answered that by the protestant religion , he never understood any thing , but unmixed christianity , and that the papists , as such , were no christians , i. e. popery is no christianity , for tho' they were baptized , and so members of the catholick church , yet their popery is no part of their christianity , else the protestants are obliged immediately to turn papists , unless they renounce their christianity . and therefore tho' we allow the papists to be christians , and some of them excellent men too ; yet the errours which are mixt with their christian belief , and which obliged the protestants to separate from them , is no part of the christian religion ; and if the students did continue firm in the christian religion , i hope it had no tendency to make them papists : but there is a sect of men amongst us , who value the nicest punctilio's of the covenant , more than they do the fundamentals of christianity . it is time now to leave this , and to insert mr. robert henderson the bibliothecarius his declaration . a declaration of mr. robert henderson , bibliothecarius and secretary to the colledge of edinburgh , relating to the report of the committee against dr. monro . at edinburgh , the th , of october , . i mr. robert henderson , bibliothecarius and secretary to the colledge of edinburgh , hereby declare upon the word of a christian ; that whereas i have deponed before the committee appointed for the visiting of the said university , that what i wrote in the magistrand book was by order of the primar , or some of the regents , yet notwithstanding of my said deposition ; i declare that the manner of writing was entirely left to me , and that i never intended a blank , and that i was never enjoyned by the primar or regents , to leave a blank , but that the promise being drawn up into three articles , the second article being so much longer than the line , the remaining words were placed below towards the middle for ornament , there being scarce half an inch of distance on both hands : and hereby i further declare that i was never enjoyned to leave out the word puriore or reformata , and that i never perceived any design thereabout . and that the classes of the two last laureations , in the years and . were ingaged by the same promises , to which the former classes were obliged , in testimony whereof i have signed these presents , before mr. gregory professor of the mathematicks , in the university of edinburgh , and john smith , student therein , and servitor to the said mr. gregory ; day and date foresaid , sic subscribitur . dr. gregory , and j. smith , witnesses . rob. henderson . articles against doctor strachan , professor of divinity . i. that in the new kirk of edinburgh , in a publick sermon before the diocesian synod , be preached reconciliation with the church of rome , adducing the instance of the two brethren , called reynolds ; who in dispute , the one being a protestant was turned papist , and the other being papist turned protestant ; and yet , said he , they were both good men ; and for any thing i know , they both went to heaven . what need then is there of all this din betwixt protestant and papist ? he also holds consubstantiation , saying , the church of rome holds transubstantiation , but i hold consubstantiation . ii. that he is commonly * repute to be an arminian , and he preached and maintained arminian and pelagian principles and tenets in the trone-church , and was opposed herein by mr. trotter his collegue ; and particularly had one expression , that without special grace renewing the mind and heart , a man might believe and repent ; and that having believed , he might still continue , or not , as to the exercise of grace and believing ; or words to this purpose . iii. that he has innovate the worship of god , in setting up the english service , which was never allowed nor in use in this church ; and suppose it were tolerated , yet no toleration allows any to enjoy legal benefices and charge in the church or universities , who in doctrine and worship does not agree with the church in her present establishment . iv. his negligence of his duty , in teaching lessons to the students , is evident in that , for the first two years his prelections went no further then his harangue . v. that since the establishment of the government , be hath baptized children without any testimony from the minister , to whose congregation they belonged : and also has without proclamation , in a clandestine way , married several persons ; as for instance , mr. alexander chaplain's daughter , to mr. john king , apothecary , taking a guiny for his pains , which should have been given to the poor of edinburgh . vi. his dissatisfaction with the government , both in church and state , is evident hereto , both by the verbal expressions , in censuring and condemning both these grounds whereupon be then left the ministry , are sufficient for turning him out of his present station . vii . that the said doctor does ordinarily neglect the worship of god in his family . an answer to the articles given in against doctor strachan , professor of divinity , in the colledge of edinburgh . to these articles or libel i am not in law obliged to give any particular answer , unless it were owned and subscribed by my accuser , and witness adduced for the probation of the particulars lybelled ; for since the accuser is so conscious to himself of his gross prevarications and notorious falshoods alledged in his libel , that he dare not subscribe the same ; yet since i know my intire innocence , as to many of the particulars libelled against me ; ( for some of them i do not acknowledge to be faults ) i shall not decline to give a particular answer to each of them , being glad that the lybeller has not had the confidence to charge me with any immorality in my life and conversation , reserving therefore all other defences competent in law. i. to the first i answer , that in a sermon before the most reverend father in god , my lord arch-bishop of glasgow , then bishop of edinburgh , in his diocesian synod , i did from phil. . and . recommend to my auditors , and to all christians of whatsoever perswasion , that christian duty of moderation , ( of which i wish we had more at present ) the want whereof is the occasion of the lamentable schisms and divisions that are in the christian church : but as for reconciliation with the church of rome , as it is now constitute , i was so far from pressing it ( though to wish a true union among all christians were no crime ) that i did highly blame the romanists for going so far to the extream , in points controverted betwixt us and them , so as to obstruct a desirable reconciliation , as it is to be regretted some protestants , on the other hand , run too far to the other extream , to put a bar thereto : so that we owe it to the want of moderation amongst the fiery zealots of the different perswasions , that the same is rendered so impracticable . but as to that expression , what needs this din ( or rather noise ) betwixt protestant and papist , i never had such an expression . as for that of the two brethren named reynolds , i did adduce that as an instance of the imbecility and weakness , mutability and changeableness of our judgments and humane understandings ( while we dwell in these houses of clay , and the dust of mortality not blown out of our eyes ) upon the account whereof , we ought to have charity one towards another , and compassion one of another ; and that they might have been both good and learned men , and might have been both saved , i know nothing to the contrary ; yea , and in the judgment of charity i am bound to think so , if they lived and died in the christian faith , owning the fundamentals of the christian religion , whatever preterfundamental errors any of them might have been intangled in . as for my alledged saying , that the papists hold transubstantiation , but i hold consubstantiation , it is so impudent a calumny , and such a notorious lye , that as i am confident the accuser , whoever he be , dare not say he heard it , so neither can be adduce any famous witness , that can depone the same ; the contrary is so well known , that my judicious auditors can bear me witness that i preached both against the transubstantiation of romanists , and consubstantiation of the lutherans , and said it had been good , and had tended much to the peace of christendom , that the different parties had never taken upon them , peremptorily to determine the manner of our blessed lord's presence in the holy eucharist , but that they had contented themselves with that modest expression of the old schoolman , durandus , vterbum audimus motum sentimus modum nescimus praesentiam credimus ; with which also accords that known distich , corpore de christi lis est de sanguine lis est . deque modo lis est non habitura modum . i might adduce several testimonies of learned divines of the reformed church , to this purpose , but i shall content my self , at present , with that one of judicious calvin , in tractatu de coena domini . blasphemia est negare in coena domini offerri veram christi communicationem , pani & vino corporis & sanguinis nomen attribuitur , quod sint veluti instrumenta quibus dominus jesus christus nobis ea distribuit . panis in est figura ●●da & simplex sed veritati suae & substantiae conjuncta panis merito dicitur corpus cum id non mod● representet verum etiam nobis offerat intelligimus christum nobis in caena veram propriamque corporis & sanguinis sui substantiam donare panis in hoc consecratus est ut representet nobis corpus domini , &c. . as to the second , that i am generally reputed an arminian , &c. i know not how i may be reputed , but i desire the lybeller may condescend when , or to whom i said i was so ; did i ever subscribe their confession ? it's known they were presbyterians , and i am none . and i suppose that may now be reputed to be my greatest crime ; for if i were , it 's probable these things would not be laid to my charge . it has been always my principle and practice not to espouse the particular tenets of any party , but as the ancient philosopher said , amicus plato , amicus socrates , sed magis amica veritas . so say i , amicus calvinus , amicus arminius , amicus lutherus , sed magis amica veritas , being always ready to embrace truth by whomsoever it be maintained . that i preached and maintained arminian and pelagian tenets in the trone-church , in which i was opposed by my umqhaill collegue mr. trotter . the lybeller ought to prove it by famous witnesses , and not simply to alledge , si accusare satis sit quis erit innoceus . for i peremptorily deny , that ever i used such expressions as my accuser alledges . my then collegue being now at his rest , i desire not in the least to reflect on his memory ; what his designs were , in being the first aggressor in reflecting in his pulpit were best know to himself . though he were in vivis , his allegation could be no probation ; wherein he wronged me , i forgive him , and i hope god hath forgiven him . . my third accusation is , that i have innovated the worship of god , &c. to which it is answered , that i have indeed made use of the english service in my family , as judging it to be the way of worship most consonant and agreeable to the word of god , and the practice of the whole catholick church , even in its purest times , it being a most devout and serious way of offering up our prayers and praises to almighty god , and tending most to edification . and against this , i know no standing law , more than against the french service , which is so publickly made use of in this place , and not in the least quarrelled : and that the english service was not more in use in this church , it 's too well known to whom we owe that unhappiness , and what unchristian and barbarous courses were taken to prevent its orderly establishment here , when that royal martyr of blessed and glorious memory was endeavouring it for the good of this church and kingdom , which by the unjustifiable practices of the opposers was then made an aceldama , or field of blood. . in the fourth article the accuser challenges me for negligence of my duty in teaching of lessons to the young students , and alledges it's evident , in that for the first two years , my prelections went no further than my harrangue . i answer , that were it so as he alledges ( which whether so or not i cannot call to mind now ) i could not be challenged of any negligence upon that account . the subject of my harrangue being so copious that it might have furnish'd matter of dictats for several years . for it was de theologia in genere de ejus dignitate , authore , objecto , fine , &c. which subject i inlarged upon , in dictating further than i had in that harrangue : whereas some eminent professors have spent several years dictating upon one point of controversie ; but whensoever it was finished , i simply deny that either it or any thing else i dictated contain'd any unsound doctrine as the lybeller was pleased to alledge . as for passive-obedience , and non-resistance , i yet own them to be sound points of divinity , duly stated and qualified ; besides , that could be no evidence of negligence in regard the frequent returns of other exercises , viz. homilies , exe●esies , and disputes among such a number of students were such as at some times i could scarce have allowed me above six or seven diets in dictating the whole half year . so that considering the few dyets of dictating and how ill they were attended by the students who were desirous rather to read what was already published , than to be put to the toil of writing , i kept those papers in loose sheets , not having designed them for publick view , but it was always my judgment that if there were less writing , and more reading and meditating on what 's already published , it might tend more to the advancement of learning , and the better education and improvement of youth in the study of divinity ; and therefore i chose to recommend to them such books as i judged most proper for them ; by which method , and the lords blessing upon their pains and endeavours , many have given great proofs of their proficiency in the said studies , and others great grounds of hope of their being serviceable to god in the holy ministry , when he thinks fit in his wisdom to imploy them therein . . as to some baptisms and marriages in the fifth article , i knew no restraint upon me , nor any in my station , hindering me to grant the desires of the respective parents , when duly invited by them to the performance of such duties . but since the promulgation of the late act , i have forborn any thing of that nature . as for the instance of mr. alexander chaplain , his liberality to the poor of edinburgh , and others , is very well known . if he had given me a guiney for the use of the poor of edinburgh , i should not have defrauded them thereof . the gentleman himself can declare as to that matter , for i was never so mercenary as to ask any thing for my pains . . as for the expressions mentioned in the sixth article , they ought to have been condescended on , and proved ; which not being done , i can give no answer thereto . i never left the ministry , nor do i design to desert my present station here ; but if i be thrust from the one , as i have been from the other , upon the account of my conscience , that cannot comply with the conditions required , i must patiently submit , and cast my self , and my numerous family , on god's good providence ; being resolved never to put my worldly interest in ballance with the peace of my conscience , which i have endeavoured hitherto to keep void of offence towards god and man. and to follow that apostolical rule , which i always recommended to others under my charge , to obey god rather than man. . lastly , i am charged , that i ordinarily neglect the worship of god in my family , which is so notorious a falshood , that i challenge the libeller , or any he can adduce to make it good , and appeal to all that have been in my family , as witnesses of the contrary . but it seems the libeller has forgot the third article of his accusation , or thinks , to use the english service , is not to worship god : to whom , for all these calumnies , i refer him . the report of the committee , concerning doctor strachan . at edinburgh the d . of sept. . as to doctor john strachan , professour of divinity in the colledge of edinburgh ; the committee considering his answers to the articles given in against him , for his preaching reconciliation with rome , and anent transubstantiation , and consubstantiation : that he acknowledges he has often preached presentiam credo modum ignoro : and that it had been good that that had not been in dispute , but kept in the ancients words : and albeit he denied his being arminian ; yet he not only refused to subscribe our confession of faith in the complex , but also declared , he was not clear to give a present answer , whether or not the articles about free-will , and the first article about justification , were agreeable to the word of god , and if he owned the same ; yet he promised to give an answer in writing , which he hath not done : and being at the giving in of his written answers , desired to give a particular answer , if he would assent to these articles , as they stand in the printed confession of faith , and if he would subscribe the same ? he answered , that each of these articles were complex , and that he was not clear to subscribe or sign the same ; as also considering his negligence in dictating to his scholars : that he acknowledges he would scarce have dictate above six or seven times in a whole half year , and excuses the same with the returns of other exercises , such as homilies , exegeses , and disputes : as also considering that he refuses to qualifie himself conform to the act of parliament : it is therefore the opinion of the committee , that the said dr. john strachan , professor of divinity in the colledge of edinburgh , be deprived of his office in the said colledge , and that the same be declared vacant . the sentence against doctor strachan . at edinburgh the th . of sept. . the lords and others of the commission appointed for visitation of colledges and schools ; having heard , read , and considered the above written report of the committee for visiting the colledge of edinburgh , anent dr. john strachan , professor of divinity within the said colledge : and the doctor being called in , and having heard the within report read over in his presence , and he being asked if he did acknowledge that the matters of fact , contained in the said report were true , he did judicially acknowledge the verity of the matters of fact therein contained : and also he refused to swear the oath of allegiance , and to sign the same with the assurance : and also refused to sign the confession of faith , or to declare his submission to the present church government , as now establisht : therefore the said commission approves of the report above written ; and do hereby deprive the said dr. john strachan , professor of divinity in the said colledge , of his said place , as professor foresaid , and declares the said place to be vacant . crawford p. animadversions on the report of the committee appointed to visit the colledge of edinburgh , concerning doctor john strachan , professor of divinity there , sept. . . and on the commission 's approbation and ratification thereof . edinburgh , sept. . . doctor strachan being cited to appear before the general commission , that was to sit , sept. . . at nine a clock in the morning ; after a tedious attendance of about four hours , was called before them , and being wearied himself , he resolved to give them very little trouble ; for he had determined to make his process as short as was possible ; for he could not reasonably think , he should meet with any favour from that bench ; especially , since he knew how his colleague , doctor monro , was treated by them that forenoon ; being no less than five or six times call'd and remov'd , with no other design , than to wrest and misinterpret what he answered for himself : and having no time allowed him to clear the trifling objections made against him ; great endeavours were us'd to intangle him in his answers ; therefore the doctor took care to give them as little ground against him , as was possible . when he was call'd in before the commission , the above written report of the committee , was once read over to him by the clerk ; my lord crawford enquired at him , if he acknowledged the things contain'd in that report , to be true ? he answered , that he thought the report , as to the main substance of it , was true ; but having heard it but once read over , he could not peremptorily say so of all circumstances relating to it : my lord crawford ask'd again , if he did own and adhere to that written copy of answers given in to the committee in his name ? to which the doctor replied very pertinently ; that if any person would own and subscribe the libel given in against him to the committee , he should then answer it particularly . my lord crawford praeses , said there was no libel , the act of parliament made mention of none , it was but an information , and any body might inform ; the doctor replied , it was materially a libel what ever word they pleased to express it by ; and that in equity and common justice , he ought to know his accuser . the praeses replied , there was no accuser , neither did the act of parliament appoint any , and therefore , he ( the proeses ) required the doctor to give a positive answer , whether he owned these written answers , or not , ( a copy of them being offered to him to view them ) the doctor answered , that he did own them and adhere to them . after which , the lord crawford asked the doctor , if he would qualifie himself according to the act of parliament for his place in the colledge , by swearing the oath of allegiance to king william and queen mary , and subscribing the declaration of assurance , the confession of faith at westminster , and heartily submitting to the presbyterian government . the doctor answered he could not with a good conscience comply with the legal test so propos'd , and that therefore he adhered to his former answers before the committee , whereupon he was ordered to remove , and within a little while he was called again before them : the former report of the committee was again read over to him , and the commissions sentence of deprivation following thereupon ; after the reading of both , the doctor said no more , but that he thanked god he received their sentence with great peace of conscience , and tranquility of mind , which he could not have promised to himself , if he had done any thing against his convictions to avoid that blow . many of the gentlemen and others who were permitted to be present at the reading of the report and sentence , not having heard the doctor 's answers read , nor known what past in the committee , might conclude upon the bare hearing of that report drawn up by the presbyterian ministers , that they had found him guilty of propagating several heterodox opinions in the colledge , and that for such doctrines he was deprived . yea , some of the members of the commission it self , before whom the doctor 's written answers were never read ( as he is credibly informed ) did entertain the same thoughts upon the hearing of such words as reconciliation with the church of rome , consubstantiation , transubstantiation , &c. therefore it was thought convenient to undeceive well meaning men , and expose the malice of his accusers in this particular . st . the committee did consider his answers to the articles of his libel , but they do not plainly declare what it was in those answers that they did consider ; we know very well they did consider his answers , and it was not possible for them to find in them either vntruth or impertinence ; it 's true , they accuse him that he preach'd reconciliation with the church of rome , but they thought it no part of their business to prove it , no nor so much as to examine one witness that ever heard the doctor utter the least expression that might favourably insinuate a syncretisme with the roman church ; so it is very odd that the committee's consideration of his answers should be named as one ground of the sentence which past against him , before the general commission of the visitation . dly . they considered his answers concerning transubstantiation and consubstantiation , &c. but is it possible for a man at one and the same time , to hold both those opinions ? or can a man preach reconciliation with the church of rome , if he himself hold only consubstantiation , and yet recommend to the people that the doctrine of the romanists may be complied with , who say that there is no such thing as bread in the holy eucharist after consecration . it seems the libeller thinks there is no great difference between the lutherans and the romanists ; had he listned to an impartial monitor , lysimachus nicanor , in time of the late troubles , he would have found that it is much more easie to reconcile popery and presbytery than the lutherans and romanists . dly . but the doctor acknowledges , that he had preached praesentiam credo , modum nescio ; and that it had been good for the peace of christendom , the manner of our saviour's presence had never been so hotly disputed , but kept in the words of the ancients . this is a piece of logick that the doctor cannot understand : must he that says , praesentiam credo , modum nescio , necessarily believe transubstantiation , or consubstantiation , one or both . i think the church of england will not say so , for it holds the real , effectual spiritual presence , and yet denys both transubstantiation and consubstantiation . and did not the doctor say plainly modum nescio , how then can they affirm that he had any kindness for either of those opinions , since the fault of both is so plainly disowned by the doctor : he believed the presence , but the manner of the presence he did not know . but since those words in his answers , praesentiam credo , was so greedily laid hold on by the presbyterian ministers , members of that committee , that when they heard them they desired the clerk to note that especially , it will not be amiss over and above what is represented in his written answers , to put those gentlemen in mind that they should read mr. calvin more frequently , whom they have deserted shamefully in many things , and in his tract de caena dom. after the words formerly cited by the doctor , they will meet with the following words , fatemur omnes , nos , cum juxta domini institutum fide sacramentum recipimus , substantiae corporis & sanguinis domini vere fieri participes . quomodo id fiat alii aliis melius definire & clarius explicare possunt . ne vis sacro sancti hujus mysterii imminuatur , cogitare debemus id fieri occulta & mirabili dei virtute . do they allow of this saying of calvin ? if they do , i am sure the doctor said less than what may be deduced from them by necessary consequence , if they were contentiously insisted on . and how can they be so captiously querulous , as to dream of chimera's and monsters in the doctrine so currently taught in the most famous schools amongst the protestants ? it may be mr. calvin ' s treatise de coena dom. is not so easily had as his book of instit . which i think very few of the presbyterian ministers want , then let me entreat them to look to the following testimony from mr. calvin , in which he writes so religiously and reverently of that sacred mystery of the eucharist , quanquam autem cogitando animus plus valet , quam lingua exprimendo : rei tamen magnitudine ille quoque vincitur & obruitur , itaque nihil demum restat nisi ut in ejus mysterii admirationem prorumpam , cui nec mens plane cogitando nec lingua explicando par esse potest : and par . . of the same chapter , summa sit non aliter animas nostras carne & sanguine christi pasci , quam panis & vinum corporalem vitam tuentur & sustinent : neque enim quadrare tanalogia signi nisi alimentum suum animae in christo reperirent , quod fieri non potest nisi nobiscum christus , vere in unum coalescat nosque reficiat carnis suae esu , & sanguinis potu . etsi autem incredibile videtur in tanta locorum distantia penetrare ad nos christi carnem , ut nobis sit in cibum , meminerimus quantum supra sensus omnes nostros emineat arcana spiritus sancti virtus & quam stultum sit ejus immensitatem modo nostro velle metiri . quod ergo mens nostra non comprehendit , concipiat fides , spiritum vere unire quae locis disjuncta sunt , &c. and paragr . . ab initio . porro de modo si quis me interroget fateri non pudebit , sublimius esse arcanum , quam ut vel meo ingenio comprehendi , vel enarrari verbis queat , atque ut apertius dicam experiar magis quam intelligam , &c. several other testimonies might be gathered together from many other reformed divines ; but that is not the design of this paper , it is enough by one or two authentick testimonies to expose the silliness of such men as find fault with every body that does not follow their words as well as their sentiments . i think the learned bishop andrews understood the doctrine of the church of england sufficiently well , who in his answer to cardinal bellarmine , hath these words , dixit christus hoc est corpus meum : non hoc modo , hoc est corpus meum . nobis autem vobiscum , de objecto convenit , de modo lis omnis est . de , hoc est , fide firma tenemus quod sit : de hoc modo est ( nempe transubstantiato in corpus pane ) de modo quofiat at sit , per , sive in , sive cum , sive sub , sive trans , nullum inibi verbum , & quia verbum nullum merito a fide procul ablegamus , inter scita scholae ponimus , inter fidei articulos non ponimus . and after he had instanced the saying of durandus , cited by the doctor , he adds , praesentiam credimus , nec minus quam vos , veram . de modo praesentiae nil temere definimus , addo , nec anxie inquirimus , non magis quam in baptismo nostro , quomodo abluat nos sanguis christi , non magis quam in christi incarnatione , quomodo naturae divinae humana in eandem hypostasin uniatur . notwithstanding of all this , the doctor did not believe , assert , or recommend , the corporal and carnal presence of our saviour in the eucharist ; but he lov'd to express his reverence of that mystery , otherways than the presbyterians do ; who , for the most part show so little regard unto it , that in the west of scotland , their greatest zealots , did not administer the sacrament , of the lord's supper for twenty years together . the next thing those sharp-sighted inquisitors , did consider in the doctor 's answers , is , that tho' he denyed his being arminian , yet he not only refused to subscribe their confessions of faith , in the complex , but also declared , he would not then give a present answer whether or no he thought the article about freewill , and the first article about justification were agreeable to the word of god , and whether he owned the same . in what sense the doctor denyed himself to be arminian , may be seen in his answers to the libel ; of the rest take this following account . when they asked him , if he would subscribe the westminster confession of faith , he answered that he would subscribe no confession composed by fallible men , but so far as it might be agreeable to the word of god. for since those gentlemen at westminster were not divinely inspired , their dictates might be fairly examined , and that his subscription to any confession did necessarily imply this reserve and limitation . then the doctor was desired to instance those articles in the westminster confession , he thought not agreeable to the word of god. to this he replyed , he was not obliged ; it was enough that he gave them this plain and positive answer , he would not subscribe the westminster confession , without the former restriction : for he never made it much his business , since this visitation began ; especially , to look so narrowly into the presbyterian books ; and for the particular articles about which they desired to know his judgement , it was needless for them to be so inquisitive , for if he refused any one part of what was required by the present law , he was sure to be deprived , so it was not worth the while to satisfie the curiosity of the committee-men in their little punctilios . yet he promised ( saith the report ) to give a particular answer in writ concerning those articles of freewill , and justification , and here they plainly insinuate him guilty of breach of promise ; it is true , the doctor did promise if the libel had been subscribed and owned by any informer , to return a particular answer to all the articles that were contained therein ; but to give them an account of his private judgement in the articles of freewill , and justification was needless , for every man's conscience did plainly convince him , he had free-will , else he could not see how the remorse of conscience could be understood , which makes the remembrance of our willful sins so uneasie to us . next they will have the doctor guilty of negligence , because he did not oblige the students to write his dictates so often as the visitors would have had him , though the frequent returns of other exercises , ( much more useful ) made this impossible to him . but this is an impertinence not worth considering , and the same exception hath been sufficiently answered in the former tryals . besides , since most of the students of divinity are obliged once a year to sustain publick disputes , and that the professor is allowed but two dyets a week , it was not convenient he should dictate above seven or eight times a year , else he could not but hinder the freedom and solemnity of their publick disputes and other exercises . now in the last place , they mention the doctor would not qualifie himself according to law , it is certainly true , that he will never prostitute his conscience so far as to do any thing wilfully against his convictions in a matter of so great consequence : and it might be expected by such as did not well know the ministers that sate in that committee , that they , who pretended so much to a tender conscience , would have taken more pains to inform the doctor , than presently to insert in their report to the commission , ( without acquainting him ) what they had snatcht from his mouth upon surprize . the presbyterians in the year were truly more civil , and took some pains in the beginning to inform such as differ'd from them , tho' their methods afterwards became very severe . but the plain truth in this matter is , that the suspicion of being arminian , ( especially his reading the liturgy of the church of england ) was it that made his enemies implacable , because that in the third article of their libel against him ▪ they seem to pass sentence against him , upon this very head before he was heard , for ( say they ) none can legally enjoy benefices in the church or universities , who differ from the church of scotland in her present establishment in doctrine or worship . next , he was examin'd more particularly about the english liturgie ; they ask'd , whether he used that service in his family , before the revolution ? to which he answered , he did , tho' not so frequently ; yet he did not so constantly tye himself to that form , but that he used conceived prayer ; upon the hearing of this , one of the ministers said , that it was not usual for such as were accustomed with that service , at any time to use extemporary prayers ; neither did he think that such could pray after that manner ; and therefore the doctor , making use thereof , was a schismatick from the church of which he was a member ; so saucily do they talk , when they themselves are schismaticks from the vniversal church ; yet they venture to brand all others that differ from them with that infamous character ; they think none can pray as they do ; and the plain truth is , that , in some sense , it 's very true ; for it 's very difficult to reconcile so much boldness and indiscretion , as is observable in their prayers , either to the fear of god , or christian humility . they then ask'd the doctor , who concurred with him in that worship ? he answer'd , that of late , since the church was pull'd down , a great many of good quality did frequent it . at which they were greatly nettled , and asked him again , who had pulled down the church ? to which the doctor replied , he was not obliged to give any particular answer , it was evident enough , that a national church establish'd by law was pull'd down . to which one of their number said , that that was pretty indeed , if the pulling down of fourteen * carles , was the pulling down of the church . this gentleman should have remembred that there was many more than fourteen pull'd down by the rabble , and more since by presbytery ; but out of kindness to him , i shall make no particular answers to what he said in his passion . he was next desired to answer positively whether he was an arminian ? the doctor answered , that the arminians were presbyterians , and he was none . the same person ask'd again what the doctors judgment might be of the five controverted articles ? to which he answer'd , that he was not obliged to declare his private judgment in those controversies . if they thought arminianism a crime that deserved deprivation , they might accuse him , and prove it against him , for he was not obliged to accuse himself . at last , one of the ministers expresly required him to declare his opinion about the doctrine of freewill and justification , to which the doctor replied as before . sometime before the doctor once ask'd the committee whether they were a civil or ecclesiastick judicatory ? if a civil , how came the presbyterian ministers to sit there , who clamour'd perpetually against the bishops for being members of parliament , since now themselves acted by a commission from the parliament ; and if ecclesiastical , he wish'd to know from whom they had their power ? thus the doctor was tossed and wearied with their endless trifling and insidious questions . when i look back upon all the steps of dr. strachan ' s tryal , it brings to my mind one of the fables we were taught when we were boys . the wolf and the lamb met at a fountain , as soon as the wolf saw the lamb he lybelled , and accused him , first that he troubled the waters ; for the wolf alledged he could not drink them ; the lamb answered that he could not trouble the waters , he stood much lower than the fountain . this accusation being removed , the wolf told him that six months ago he heard the lamb curse him . the lamb answered that he was not six months old : so the second accusation was as calumnious as the first . then the wolf told him , if you did not , your father did curse me : there was no answering the third article of the libel , so the lamb was worried . reader , thou hast now heard how the presbyterian inquisition proceeded against these two doctors , with the same rigour and severity they persecuted all such as they judged to be of the episcopal perswasion in that colledge , and in all the colledges of the mother university at st. andrews : one instance more of the presbyterian partiality in judging , i must not here omit , and it 's this . they admitted and sustained libels against all the masters that they thought episcopal , without the least shaddow of any accuser or informer , when themselves also knew the article to be most false ; yet if any of the masters who were presbyterians , or who had insinuated themselves into their favour ; i say any such were informed against , tho' the indictment was subscribed by men of undoubted reputation ; and contained many things that justly deserved deprivation ; yet the matter was huddled up , without examining any one article . as in the case of mr. andr. massie , against whom an information was given in , subscribed by two gentlemen of great learning and reputation , the one a doctor of medicin , the other a master of arts in edinburgh ; but the inquisitors knew that these informers were not of their gang , nor had any liking to their cause , and therefore they took no notice of the charge , which is as follows . information against mr. massie . there being a commission granted by their majesties and estates of parliament , to some noblemen , gentlemen , and ministers , for visiting the universities of this kingdom ; the said visitors are earnestly desired to consider and examine the behaviour and management of mr. andrew massie , regent in the colledge of edinburgh , who these several years has been an useless and unfit master of the said university . . the visitors are desired to consider mr. massie's base and indirect ways to procure scholars to himself , which is thus , while he was a regent in old aberdeen , during the whole vacance , he used to travel up and down the country , and where ever he heard there were any young boys , without any introduction , he would impudently address himself to their parents and friends , and assure them that the boys were fit for the colledge , albeit , very often they did not understand a word of latin ; and if any of their parents or friends did object to him , their children not being qualified , he did promise to make up the same , by extraordinary pains and care by himself , which he never did yet , being the most superficial and unconcerned master that ever was in an university , as will appear afterwards . when he came to the colledge of edinburgh , and found that way not so practicable here , his method was , and is , to spread confidently abroad , that none of the courses were necessary , which preceeded that which he taught for the time ; so that he never fail'd to have semies , bauchelours , and magistrands , who were never at any colledge before , and he admitted them to be scholars , without offering them to be examined by the principal or masters . and this he did so frequently , that there was a publick process intended against him , in anno. . and as this is not our and known to the whole university , so the same can be proven by particular witnesses . . the visitors are desired to consider his way and manner of teaching his scholars , which is so trifling and superficial , that there can be no excuse given for it . for , . he never explains his notes , but unconcernedly reads them shortly over , without ever making any digression or commenting upon them , so as to make his scholars to understand them . . there are many in his class , at whom he will not ask one question in the whole year , nor once examine them . . he takes no notice of the absents ; since many of them will be absent for some weeks , and yet he never misses nor calls for them , neither does he fine or punish them for their absence ; and the effect of this , the time he taught his last course was , that the trafficking priests and jesuits did debauch more of his scholars then of all the other students in scotland beside . . he takes as little notice and care of his scholars when present ; for albeit his class be numerous , yet there will not be eight or ten taking notice of what is said or dictated , while the rest in his presence are talking , tossing , and fighting together in the school : and an effect of this is , that there is more expence for mending the glass windows of his school , than of all the other schools besides . . he gives very ill attendance ; for all along . and particularly the last session of the colledge , he never entered the colledge till half an hour after eight in the morning , and near eleven in the forenoon ; and this was so well known to his scholars , who did not expect him sooner , that it made them either stay from the colledge altogether , or so disturb it , that it was hardly possible for other masters to keep their meetings at these times . . he has very few meetings with his scholars on the lords day , and takes no care that the scholars attend , since of seventy or eighty , of which his class may consist , there will not be above eight or ten present . . he altogether neglects the office of hebdomader ( which was the most useful attendance in the colledge , for preventing of tumults ) in so much that the scholars did ordinarily brag , that massie's week was near ; and that then they should be reveng'd of one another . . the visitors are desired to examine his care anent the library , which should be very dear to all the masters ; and yet mr. massie took no care to make his scholars pay their dues at their matriculation , and laureation ; and particularly this last three years there were to the number of of his scholars , whom he would not bring to matriculation , notwithstanding he was desired thereto by the principal ; and the catalogue of these scholars names the biblothecar can exhibit to the visitors if required . . it is evident by the journal books of the library , that in the year , or , there was taken out of the money belonging to the library twenty pounds sterling , or thereby , for uses unknown to any of the present masters , for which mr. massey gave his ticket , and which ticket , without paying the money , he did again take up from mr. robert henderson the biblothecar , or his father ; who can give the best account of these affairs , and his other dealings anent the library . . the visitors are desired to consider what he teaches , or rather what is contained in his notes , ( which for the gross of them he copies from those of mr. john strachan , who was a regent when he entered to the colledge of aberdeen , and afterward turned jesuit ) and they will find in the questions , wherein there is occasion of differing from others ; that his doctrine is either such as tends to scepticism , and uncertainty of all things , or such as inclines to atheisme : as when he asserts that a creature may create its own self , and that even as the principal and efficient cause ; or such as favours popish transubstantiation , as his doctrine concerning the bilocation of bodies ; or such as favours arminianism , as his doctrine de scientia media ; or such as inclines to superstition , and the diabolick art , as the doctrine of judiciary astrology , and particularly de genituris , which , contrare to the example of all christian schools , he inlarges upon and exemplifies ; or such as is pure incomprehensible non-sence , as when he says the diagonal of a square is not really longer than the side ; and for his publick appearances , his maintaining of theses in the common school on the saturdays , amounts to no more than giving of the jesuits answers to evident truths , viz. that the contrair is the opinion of some doctors , and consequently probable , and may be safely followed ; and on the last saturday of march last in the hearing of all the masters , and some of the english gentlemen who were accidentally present , he stuck not to say in express words , that deus non justè punit peccatores . and always at these publick disputes he falls out in such passions , when any thing is reasonably urged against him , that the students cannot forbear to hiss at him . . albeit , for the time the visitors be not troubled with an account of his gross hypocrisie , covetousness and the immoralities of his life : yet it is not amiss that they know his merits in relation to the present established government of church and state ; it 's true , he was bred presbyterian , and did take all the oaths , and lies under all the obligations that were at those times imposed when he was bred , and first entered in publick employment , from the year to the year . but it 's as true , that without any scruple , he broke all these bonds , took the declaration and all oaths of course in king charles's reign , and conformed and complied as much as any man. and when he came to be regent in the colledge of edinburgh , he owned his dislike of the students burning of the pope in the year ; and in the year he took and swore the oath of the test ; and again in the year in the late-king james's reign , he swore the same oath again on his bended knees before the then bishop of edinburgh . his courting of the popish priests was so often and barefac'd , that ( beside his conniving at their seducing and perverting his scholars to the romish religion ) in the year at the publick laureation in the common school , he , as a praeses , invited , and had with him in the pulpit , father reid , as he called him , a dominican fryar , and a trafficking papist . after the battel of gillicrankie , he went to complement a popish lady on the victory : and frequently this summer he has averred that the church of england is the best constitute church , and that the scots episcopal clergy are the honestest men in the world. it 's true , he will take all the oaths that can be put to him , but the visitors would consider that he hath already broken all the ingagements by which he was tyed to the presbyterian interest : neither can the government ever be secure of him , since beside his practice , he teaches in his notes , that potest dari dominium duorum in solidum in unam & eandem rem per notabile aliquod tempus . so that tho' he swear that king william is king de jure , yet , according to his principles , king james may be so too . warrant by the commissioners for visiting of universities , for citing of parties before their committee at edinburgh . the lords and others commissioners , appointed by act of parliament for visiting of universities and schools within this kingdom , do hereby require and command messengers to pass to the mercat cross of edinburgh , upon a mercat day , betwixt ten and twelve a clock in the forenoon , and immediately thereafter , to the most patent gate of the university of edinburgh , and sicklike to pass to the mercat crosses of edinburgh , haddingtoun , duns , greenlaw and lauder , jedburgh , sclkirk , peebles , linlithgow and stirling , and thereat , after open proclamation , and publick reading of the said act of parliament , herewith sent , appointing the saids visitors , and this present warrant , to summon , warn , and charge the principal , professors , regents , and all others masters of the university of edinburgh , and school-masters teaching latin in the said town , at the mercat cross of edinburgh . and colledge gate thereof , and all other schoomlasters , teaching latin within the shires of edinburgh , haddingtoun , berwick , roxburgh , sclkirk , peebles , linlithgow and stirling , at the mercat-crosses of the head-burgs of the respective shires , within which they live , upon fifteen days warning , to compear before the committee of the saids visitors , delegat by them conform to the said act of parliament , to the effect therein specified , at edinburgh , in the high-common-hall of the colledge thereof , the twenty day of august next to come , at ten a clock in the forenoon , to answer and satisfie the said committee , upon the points contained in the said act of parliament , conform to the instructions given by the saids commissioners to them : and likewise , the saids commissioners do hereby require the saids messengers at the same time and place , and in the same manner , to summon and warn all the loidges , who have any thing to object against the said principal , professors , regents , masters of the saids universities , and school masters teaching latin within the bounds of the said shires , to compear before the said committee , the said day and place , to give in objections against the said principal , professors , regents and others foresaid ; and also requiring the saids messengers , at the said time and place , to make intimations to the magistrats of the burghs-royal , within the saids bounds , that they send in subscribed lists of the school masters , teaching latin within their respective burrows royal , and to the sheriffs of the shires above-named , that they send in lists of such school masters , within their respective shires , out with the burrows-royal ; which subscribed lists are to be sent to the clerks of this commission , or their deputs appointed for that committee , which is to meet at edinburgh , and that betwixt and the said twenty day of august next , to which the saids principal , professors , regents , and others masters are cited , as the saids sheriffs and magistrats will be answerable ; requireing in like manner the messengers executors of this present warrant , not only to read publickly the same , and the citation to be given therein at the said mercat-crosses and colledge-gate , but also to leave printed copies of the said act of parliament , and copies of this present warrant , and of the citation thereof , affixt upon the mercat-crosses of the head-burghs of the saids shires , and upon the most patent gates of the said colledge : requiring lastly , the saids messengers , executors of these presents , to return the same with formal executions , and indorsations thereof , duly subscribed by them , before subscribing witnesses , to the saids clerks or their deputs , betwixt and the said day of the said committees meeting at edinburgh : for doing of all which , these presents shall be their sufficient warrant . given at edinburgh , the twenty fifth day of july , one thousand six hundred and ninety years . and ordains these presents to be printed . extracted forth of the records , by me tho. burnet , cls. reg. finis . errata pag. . line . for been , r. but. pag. . l. . for not only , r. over and above . l. . del . but also . pag. . l. . r. in the. notes, typically marginal, from the original text notes for div a -e * westminster confession . * as they are pleased to call all episcopal men . * viz. dr. monro . * altho' the ordering of colleges be , as themselves acknowledge , an inherent prerogative of the crown . * vid. acts parliament , pag. . & . * which differs vastly , not only from all presbyterians abroad , but from all their own former constitutions . * vid. act of parliament , sess . . gul. & mar. appointing presbyterians instead of bishops — to govern the church of scotland : by an arbitrary power , whence there was no appeal , no , not to the king himself ; * viz. d. m. * when k. c. ii. immediately after their murther of arch-bishop sharp , and rebellion at bathwel bridge anno . granted them such an ample indulgence , as even to enjoy ecclesiastical benefices , only upon the condition of but living peaceably ; for which they were to find surety under penalty of about pound ster . those few who embraced the king's goodness in this , were declaimed against by the whole faction , as deserters of god and his cause , and a book was printed and published that same year , ( by the approbation of the whole party , as the author says ) to prove that to engage in or observe such a condition , is inconvenient , scandalous , and sinful . they pretended the state could neither make peace nor war , without the interposal of the kirk , for it fell under their consideration , as a case of conscience : act and declaration against the act of parliament : july . anno . * sine auctore vero propositi libelli nullocrimine locum habere debent , nam & pessimi exempli , nec nostri saeculi est . trajan . plinio ep. . inter ep. plin. cicil . d . * so both the civil and the scots law require . * a ruling elder is a scripture word , but the thing signified by it in the presbyterian language is not to be met with in the scriptures , a late invention obtruded upon the world. witness mr. black. vide spotswood . j. f. * their own phrase , for no less distinction must be made between them and those that differ from them , than that which is between good christians and unbaptized heathens . * mr. rules , now prima●● 〈◊〉 of the colledge at edinburgh being supposed to have the best hand among them for disguising truth , is appointed for that work by the general assembly as appears by one of their unprinted acts to that purpose . and now that he is engaged in the work i would advise him to write in latine , for his reculiarities in that language may tempt some people to read it , otherwise his book may be buried under the same deserved contempt and obscurity , which was the fate of his trifling pamphlets against some doctors of the church of england , which no body designs either to read or answer ; no more than he himself or any of his party believes what he asserts concerning the church of scotland , in his last squib against episcopacy . notes for div a -e * now possess'd of the principal 's place . * that is , meetings for teaching their scholars . * donations . * lord duudie . * graduation . * this mr. reid was examined with all severily and diligence ( but still in private ) threatned and cajoll'd but the man being of more honesty then fear , told them what he knew , and that rather incensed their envy , than satisfied their design . * this article was let fall , for after all their industry , they could saynothing upon the head , no report made of it to the commission of the general visitation . * auditum admissi risum te●nea●is amici . * ja. martin . we shall hear more of this in the report of the committee , where its impertinencies will be more particularly examined . * xix book , an. . regnante jacobs sexto . scotiante aliquot annos anglorum auxiliise servitute gallica liberati religionis cultui & ritibus cum anglis communibus subscripserunt . see spotswood also , beginning of the d book . this answer to the d article of the doctor 's libel , did exasperate the presbyterians to the highest degree , and they to whom it was recommended to view and examine his answers , thought they discovered strange consequences in this . but some of the nobility who were present when this was toss'd , would not suffer such fooleries as were then objected to be inserted in their report , partly that the presbyterians might not be exposed ; partly , that they might not be witnesses to such palpable impertinencies ; and partly , that none might say the ministers , to whom the government was committed , were such fools as to flie in the face of the church of england , in this juncture . this article was let fall , and no report made of it to the general commission . what esteem the most learned and best natur'd divines in foreign churches had of the church of england , its learning , piety , constitution , and primitive order ; may be gathered from hundreds of authentick testimonies ; i will only here insert one , from the venerable du moline , it is in his d epistle to bishop andrews , inter opuscula quaedam posthuma episcopi wint. egone malè vellem ordini vestro , de quo nunquam ●●cutus sum sine honore , ut pote qui sciò instaurationem ecclesiae anglicanae , & evers●●nem papism● , post deum & reges deberi praecipuè episcoporum doctrinae & indust●iae . quorum etiam nonnulli martyri● coronati sangnine suo subscripserunt evangelio ? q●rum habemu scripta & meminimus gesta ac zelum nulla ex parte inserio em zel● praestantiss●●norum dei servo um quos vel gallia vel germania tulit . hoc qui negat , oppo●tet vel sit improbè vecors , vel dei gloriae invidus vel cerebrosa soliditate stupens caliget in clara luce ; hanc igitur suspicionem a me amotam volo : maximè cum videam calvinum ipsum & beza● quos solent quidam suae pervicaceae obtendere , mustas scripsisse epistolas ad praesules angliae , eosque affari ut fideles dei servos , & bene meritos de ecclesia : nec sum usque adeo oris duri ut velim adversus illa veteris ecclesiae lumina , ignatium , polycarpum , cyprianum , augustinum , chrysostomum , basilium , gregorios , nissenuni , & nazianzenum , episcopos ferre sententiam , ut adversus ho●ines vitio creatos vel usurpatores muneris illiciti , plus semper apud me poterit veneranda illa primorum saeculorum antiquitas , quam novella cujusquam iustitutio . desigillatio epistolarum crimen falsi . we shall hear more of this letter in the report of the committee . * an order from the publick to imprison . elian. spart . in vita severi . sed triumphum respuit ne videretur de civili triumphare victoria . we bear no more of this article . since of orkne● , a person who , for his great learning , piety , and prudence , all good men justly esteem . * which among the scots signifie such writs as oblige any man to secure the peace under the pain of imprisonment . * second . i believe mr. rule , now that he hath had the government of that house in his hand for some time , will not think the extravagance of some boys a sufficient reason to deprive the principal , e●se he must expect the next visitation may conclude he has lost the spirit of government . it is not difficult to guess his informer , nor his inveterate prejudice against those professours . difficile satyrum scribere , this is the objection they insisted most upo● ; and the whole story of it is related in the animadversions upon the report of the committee in the following pages . no report made of this article to the general commission of the visitation . * vpon munday dec. , where there were either killed or wounded . no report of this article , no witnesses examined ; no not brown himself after all their industry with him in private ▪ this part of his answer was directed to sir john hail , a man so little obliged to the vniversities , that the masters could not reasonably look for any kindness from him . too inconsiderable a man to be any further chastised , h. f. we shall hear more of this in the report of the committee . heads of agreement , by the vnited ministers , head , of a confession of faith. vide acts of the general assemb . . rin●eit . a presbyterian minister . * this word in the phanatick language signifies the vindication of one from calumny and slander . tho' the doctor did this by order , yet he needed no order for it , it being in his power to remove and set up pictures , or any other furniture as he pleased . * publick registers . this declaration , contradicts the report in three material instances . notes for div a -e * i.e. reputed . so much the greater shame , a method was taken not allowed by any act of parliament , and contrary to the common forms of justice over all nations , to receive libels , and to conceal the informer ; and when those scurrilous papers had in them the nature , design , and materials of a defamatory libel , then to pretend there were no libels given against them , because my lord crawford , was pleased to call the libels informations , and is it consistent with reason to receive informations , or libels , before solemn courts of judicatory , and still to conceal the informer , a practice so infamous , that as it never had a precedent in that nation : so i hope posterity shall never imitate it . lib. . cap. . sect. . of this many instances may be given in the time of the late troubles , though it be a part of the constant nourishment of christ's family upon earth , till he return to judge the quick and the dead . nor could it be reasonably thought he came there to be examin'd by such pedagogues . * old fellows . a just and modest reproof of a pamphlet called the scotch presbyterian eloquence rule, gilbert, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a just and modest reproof of a pamphlet called the scotch presbyterian eloquence rule, gilbert, ?- . p. printed by george mosman, edinburgh : . attributed to gilbert rule--nuc pre- imprints. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng crokatt, gilbert. -- scotch presbyterian eloquence. church of scotland -- apologetic works. presbyterianism -- apologetic works. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion a just and modest reproof of a pamphlet , called , the scotch presbyterian eloquence . edinbvrgh , printed by george mosman , and are to be sold at his shop in the parliament closs . anno dom. m , dc . xciii to the reader . reader , after i had finished these sheets , i mett with a paper in answer to the same pamphlet that here i deal with , which at first made me lay aside thoughts of publishing this piece : yet i after considered , that few things are coincident in that and this paper : and that tho' the pamphlet it self deserveth no such notice : yet some may either through prejudice , and a byass to the one side , or through unacquaintedness with our affairs , receive undue impressions of presbyterians and their way from the confident affirmations of that author . for , calumniare audacter , aliquid adhaerebit . therefore i was willing to suffer it to go abroad after it , and the appendix to it , had been ready for the press , now more than or months : several things concurred to occasion this procrastination , which i shall not trouble the reader with . a just and modest reproof of a pamphlet called , the scottish presbyterian eloquence . it is to be lamented , that men who call themselves ministers of the gospel ( being laid aside from their work ) imploy their time so ill , as to hatch false and railing accusations against their brethren , to render them odious and useless in the church . and if the author of this pamphlet were of another character , yet it is unsutable to christianity to use such artifices : but it is no new thing , but hath alwayes been one of satans methods for hindering the progress of the gospel : the pamphlet under consideration is an evidence , that ill men and seducers use to wax worse and worse . for this man hath out-done all that went before him in this hellish way of managing his cause , and himself too ; ( if he was one of the former scriblers of this strain , as is supposed ) in malicious railing ; in the characters that he giveth to presbyterians , ( and that without exception of any among them ) and in the most groundless fictions , in the historical part of his book , that ever the press groaned under . i cannot imagine how such stories have been framed : for few of them were ever commonly talked of , even among the mockers of this age , till this worthy book saw the light , which hath furnished profane wits , with better helps to ridicule all that is serious , or sacred , than the world hath hitherto been acquainted with , and no doubt the author shall have his reward , for such a singular work , from the lord , as he deserveth it from man : if this collection of historical passages , had been this , authors alone , his invention must have been singularly fertile , when imployed about this subject ; exposing preaching and prayer : but i find , by page , it was the product of many drunken meetings , where each man hath given in his symbole , out of which our author hath made up this bundle of lyes , as the creed of these lone-companions . he hath in this latter age engaged in this same work against presbyterians , ( and through their side , against them who regard the truth , in opposition to popery , and the practice of religion , as contrary to atheism and prophaness ) which their common master of old imployed porphyry and others in against christianity , and afterward not a few of the popish writers , against our reformers , and reformation , who endeavoured to make luther , and calvin , and other worthy servants of god , as black , and as ridiculous as this man doth the presbyterian ministers : neither hath his own party escaped the lash of such pens as his ; and that from such as disliked it , not as episcopal , but as protestant , as is to be seen in a piece called causes of the contempt of the clergy , whose ape this author seemeth to be : tho' i doe not know , that so many untruths in matters of fact , are in that book , as i am sure there are in this . they who read this book , and are strangers in scotland ( for none else is capable to believe one of many of his stories ) will think him an unnatural wretch , so to expose his native countrey : for can any rational man be perswaded , ( that scotland , being divided into presbyterians , and episcopalians , and whatever may be said of the lat●er , the former are so considerable a party of all ran●s , and owned as the legal church , by king and parliament ) that i say all the latter should be such learned and polite men , and the former such silly noddies , and illiterate fools : or will they not rather think , that scots men are a contemptiable crew , or that this man is a foul mouthed reviler of his nation , and a degenerat son , that so bespattereth his mother . no wise man will be at pains , to consider every passage in this pamphlet , nor could once reading it over be excusable ; but that it was needful to know what he saith : his general assertions concerning the presbyterians , need not another refutation than denying them , and appealing to all that know us , and are capable to judge impartially . neither his particular histories ; but by denying the matter of fact , and leaving it to him to prove them : together with the improbability of the thing , to all that know the persons whom he so belyeth ; that thousands who had causam sc●entiae of these passages do disown that they knew them , or heard such words as he alledgeth : if these topicks may have place , we can make it appear that seldom hath a book appeared in print , stuffed with more falsehoods and calumnies , and these manifestly and notourly such : which i hope will reflect that shame on himself , and his partners in these inventions , which he thinketh to throw on others . i come now to take some more particular notice of his book . what first occureth is , his mock dedication to the e. of c. where he treateth that noble and truly honourable person with that petulant contempt , which none but a man of this author's temper and breeding could be capable of . and he racketh his wit to say all the ill of his lordship , that is imputable to any person , not considering either truth or probability of what he writeth ; nor sparing to mock at the exercise of religion in that family , which hath been for many generations , and continueth to be , honoured for their zeal for , and practice of religion . his whole dedication deserveth no other refutation , but to be marked with a nigrum theta , as purely lies and railing . his first section pretendeth , to give us a character of the presbyteria● pastors and people in scotland : which he performeth most unjustly , and without either truth or candor . pag. . he asserteth that presbyterian preachers labour not to make good christians , but rigid presbyterians . this is so remote from truth , that no evidence of it can be given : and it is known to all their hearers , that in their sermons , catechising , and other instructions , and converse with their people , they insist constantly on such subjects as tend to awaken and humble sinners , and to let them see their need of christ ; and in directing and perswading them to come to god by him ; and on the duties that men owe to god and their neighbours : and that it is but rarely , that they insist on the differences that are among us , about church government . and their consciences bear them witness , that though they desire that all the people may be presbyterians , yet that desire beareth small , or no proportion , with the desire they have that christ may be formed in the hearts of their hearers . next pag. . he giveth us the character of the presbyterian people ( whom he most falsly affirmeth to be the guides of the church and that the ministers must follow them ) and that we assert the power of calling and constituting ministers is in the mob that they are void of sense and reason , and are led by fancy and ●regular passions . if this had been said of some , this author might have saved his credit : for what party of men have not among them some unintelligent persons ? but when it is said of the presbyterians in general , and no exception made , it is sufficient to derogate from the truth of all that he affirmeth , and to expose him as a person who hath no regard to truth . i appeal to all who converse in scotland , if the nobility , gentry , lawyers , physicians , merchants , and even the meaner sort of the people who are presbyterians , may not vye in all commendable accomplishments with them of the same ranks and stations , who are of the other perswasion . he giveth an instance of their want of common sense , that they will tell you , that ye ought to fight the battels of the lord , because it is said in epistle to the hebrews , without sheading of blood there is no remission . that ever any man talked at this rate , is more than i know or heard before ; nor am i obliged to believe it , because this author's veracity is pledged for it : but that he imputeth it as the sentiment of the party in general , and as a part of their character , is a piece of effrontery peculiar to this scribler . he next calleth them covetous and deceitful , with the same truth that hitherto he had used . it is to be lamented that these vices are so common every where , but the world knoweth that his own party has a full share of them ; and that as much of the contrary vertues are found among the presbyterians in scotland , as among any party of men on earth that they are not taught morality in the sermons that they hear , is so false as nothing can be more . 't is true , we preach not morality alone , as some do ; but instruct people in the mystery of christ , that they may look after righteousness in him , and attain gospel obedience to the law of god by dependance on him for strength to obey : but we preach the necessity of good works , and that moral vertues are not only the great ornament of practical religion , but a necessary part of it , without which all pretences to it , or appearances of it , are but hypocrisie . the debate he saith he had with one of them ( who must not be named lest the truth of the matter of fact be enquired into ) proveth no more ( if what he saith be true , ) but that there was once an ignorant presbyterian in the world : and if we cannot find one as ignorant among his party , we shall confess that , so far , be hath the better of us . he had very little to say , when he blotted paper with the story of george flint , and the names he gave to his dogs : are we to answer for every indiscretion any plebe●an is guilty of . his next charge of perjury , cheating , lying , murther , &c. is of the same stamp with the former , that is , calumnious falshoods . the ignorance that he alledgeth to be found among them is not ( generally speaking ▪ to be compared with that found among his own party . neither is it asserted with any truth or modesty , that our people are not taught the lord's prayer , the creed , and the ten commandements . his instance of a shee-saint ( which with his mention of the sighing fraternity , are some of the flowers of his profane mocking rhetorick ) is either his own invention , or a single instance of an ignorant girle among the presbyterians , to prove that all the party is such : which is a frequent way of reasoning with this learned author . what follows p . of their conventicles producing many bastards , and the blasphemous abusing of scripture , whereby he saith , they defended it , is a parcel of the most horrid and wicked lies that ever were invented on earth , or in hell. our souls abhorr such principles : and for these practices , though we do not deny that such scandals have fallen out among presbyterians , yet through the mercy of god , it is rare , and is severly censured when it happeneth : whereas among his own party , it is common to a degree far beyond what has been seen among us : and when they were in power , such scandals were but slackly censured ; so that one thing that maketh the looser sort of people dislike the presbyterians , is , that such immoralities are more strictly observed and censured than before . the odious story that he ( in his usual jeering strain ) telleth of mr. williamson , hath been indeed talked of among many men of this author's kidney ; but we challenge him , or any other ▪ to bring any rational evidence of the truth of it , as may easily be done , if the thing be as he saith : but this was never yet attempted by any of them ; which is a sufficient exculpation of him , even by his adversaries . if they will attempt it and get not a fair hearing , or if they will prove it , and do not see justice done on the offender , then let them reflect on presbyterians : but without this they are to be held as malicious calumniatours : this very story was answered in another paper , which this author pretendeth to answer : but he taketh no notice of what was there said ; but is resolved it shall be believed , with , or against reason . what impudence is it to say , that mr. williamson was admired for this fact , or that he used scripture to defend , or excuse it . we are not ashamed of the gloss on rom. . which he pretendeth to ridicule ( though never any of us used it to defend sin ) that the apostle there speaketh in the person of an unregenerat man , is the gloss of arminians , contrary to the sentiments of all other reformed divines , as well as presbyterians . i wish this author had given us a specimen of his learning , to confirm what he alledgeth : but he is shie of that , for some reasons ; thinking it enough to disparage the learning of others , without shewing his own , in refuting of what they hold . but his consequence that he draweth from the opinion that the apostle speaketh of himself in that place , sheweth no small degree of ignorance , that this place is a good defence for for●●cation : doth it follow in the regenerate there are inclinations to sin , ergo , they may sin , and are to be excused in it . it is as ignorant and wide a consequence , that he inferreth , that the hieght of carnality ●s consistent with the greatest grace : for grace . especially the greatest grace , is imployed in resisting , and mortifying these inclinations : whereas the hieght of carnality lyeth in giving way to and fulfilling them . the two instances that follow of two women guilty of uncleanness , and odious hypocrisy joined with it , look like his own invention : he is sure they cannot be disproved , because no person is named , if he will prove the fact against any persons , he shall see presbyterians vindicated from this imputation , by the censures of the church duely executed on so vile persons . what he telleth us of peoples being moved with a loud and a whineing , tone and being affected with what they understand not , is another of his calumnies . none preach more intelligibly then presbyterians ordinarly do : and no people judge of preaching by the truth and usefulness of the matter , more then the more intelligent presbyterians : and if any are commoved by what they understand not , ( as sometimes is observed among some of the ignorant vulgar ) this is far more frequently found among them who cleaved to the episcopalians when they had the churches , than among them who owned the presbyterians . what he saith of s●uffing and twang of the nose ( a notion borrowed out of cleavland , another such profane mocker as himself ) and being more affected with a sermon of railing and nonsense than with christs sermon on the mount ; is like the rest of his affirmations , pure railing and falsehoods : the confirmation of this from what he alledgeth mr. d. d. to have said , is not concludent , for we have but his word for the truth of the story ( and his reader by this time know of what value that is ) and that good man once an eminent preacher , hath been for many years under hypochondriack melancholy , and often speaketh at random . nothing can be more false then what is said p. . that they take it for a sure evidence on their death-beds that it is well with them , because they never heard a curate in their lifetime if any have said , or thought so , we judge them deluded as he doth but we meet with no such person , nor do we own any such opinion . his citation out of review of history of indulgence , is a full proof against him , that these are not the sentiments of presbyterians ; but reproved by them , when found among some who had gone out from among the presbyterians . the stories about two persons executed for b●stiality ; i am not obliged to believe , unless i hear them from better hands , which i never did , but supposing the truth of them , they prove no more but that some of the v●lest of men might , on design , personate presbyterians : or that there were some strangely deluded persons that went out from among that party ; as they were who were called the sweet singers , some of whom ( as hath been reported ) tore outsome places of the bible where words were found that displeased them . but it is the height of malice , to impute these things to presbyterians , who did always testify their dislike of such principles and practices , more than other men did : and do reckon the whole bible and all the other parts of it sacred . he bringeth the rising in arms at bothwelb●●dge as a proof of their delusion : but this is not to be imputed to presbyterians in general , seing it was the deed of a few : and was no formed design ; but was the effect of horrid and unsupportable persecution from the episcopal party : the doctrines preached at that season , which he mentioneth , may rationally be look't on as his own invention , of what he thought probable : as better historians than he , do often make speeches and attribute them to generals of armies , as spoken by them to animate the souldiers . that any of the presbyterians ever thought that all bishops were cloven footed : that they had no shadow : is what i never heard before : but i am sure if this book should obtain belief in the world ( as i hope it shall not , while men are rational ) strangers will look on scotch presbyterians as more monstrous than ever any ignorant persons among vs could imagine bishops to be : and it will be little credit to his party , that the learned writters among them , have as absurd imaginations of men , and things , as he can impute ( though falsely ) to the most ignorant among us . the long story that filleth up page and : of a preacher who came to the merse , and there discoursed most absurdly , on ezek. . and reasoned as ridiculously with a minister ; this tale i say , i never heard before . and though our author telleth us , it was proved before very many famous witnesses in edinburgh ; yet is he neither pleased to name the preacher , nor what place of the merse ( which is a large country ) this happened in , nor the minister with whom he reasoned , nor these famous witnesses in edinburgh : so that we are wholly out of capacity to enquire into the truth of this fact. if such a person were known , the presbyterian church would soon stop his mouth from preaching , for they abhorre such ridiculous nonsense . his next essay in which he laboureth from page . to . is to give a true character of the presbyterian preachers ; where he spueth out all the gall against them that he is capable to vent : about which i observe . that he feigneth a strange uniformity among them , as if not only the practice and natural temper of them all ; but their very looks were the same , as page . which is a plain evidence that the man hath as little judgement to contrive a fiction well , as he hath veracity to oblidge him to speak nothing but truth . . most of his instances whereby he proveth his strange assertions , are but one or two to prove one part of their character : and if ye will not believe , sic de ceateris , he will be puzled to convince any one of the truth of what he affirmeth : if we should do so by his party , how black could we make them all : but we abhore such injustice to the reputations of men. . most of his instances are taken from some of the hill preachers , who then were in a perfect separation from all the rest of the presbyterians , and spake as much against them , as against those whom they called curats . . his whole discourse is stuffed with the most notorious falsehoods that can be devised , as will appear as we go along . the author seemeth to have but one design , to disparage the presbyterians : and his impetus this way maketh him not only forget veracity , which may be expected from a christian ; but that decorum which becometh a wise man : and the civility that a man of breeding would shew to the worst of men. it seemeth he careth not what he say , if he can but say ill of the presbyterians : and an impartial reader will think that the author hath sufficiently characterized himself ; while he pretendeth to give a character of the presbyterian ministers . . when he hath a mind to expose any of our ministers as absurd , or ridiculous ; he is then pleased ( most disingenuously ) to advance him to be one of the most eminent among us , that so he may make the world believe ( if their credulity be as large as his boldness in asserting ) that we are all such : but this silly artifice will fail of its design among them who are acquainted with us . he first accuseth them ( and that without exception ) as proud , soure , unconversible . here is not one true word : where one is such among us ( and never a party consisted of all its individuals so well tempered as they should be ) many are such among his own party , and yet we are far from being so unmanly as to make this the character of the party . i leave it to the reader to judge what humility or sweetness of mind our author hath shewed in what he hath said , or in what followeth : that they have faces like their horrid decree of reprobation . where he venteth his spite against the truth of god , as well as against the men against whom he hath indignation . do not all the reformed divines , except arminians , own a decree of reprobation ? yea doth not the apostle so too ? rom. . i wonder what a face he thinketh the apostle paul had . he , and presbyterians need not be ashamed to have their pictures drawn , and shewed with that of this momus . if a presbyterian had spoken so ignorantly , and indistinctly of such a head of divinity , how would he have accused them of ignorance ? for who can own election , but they must at the same time acknowledge a preterition , or non-election , and that as a positive act of the divine will : see rom. . . and who can say that some are damned in time , and yet this damnation was not foreknown and foreappointed , or decreed by him who worketh all things according to the counsel of his own will. if this author will shew his argumentative talent , as well as he hath that of railing , on this head , it would be more easy to answer him . their want of humanity and common civility and catholick charity , are as many calumnies as words : he asserteth : i deny it , and appeal to all that converse commonly among them : but it is evident that what he asserteth of them he abundantly proveth of himself : such assertions being remote from all these vertues and good qualities . that they dare not converse with them who differ from them , lest the people take it ill , is false . they not only converse with them ( such of them as are sober ) but have received some of them into a share of the government of the church : and do not shun to converse with others of them as occasion requireth . and if any people be displeased at this ( as i am sure the more intelligent are not ) they instruct them of the reasonableness of this practice . his certainty that we have as little learning as good nature , which is next to none , is a proof this authors good nature ; as many other passages of this book are of his learning : about the measure i shall not determine ; seing it is easy for any unbyassed reader to judge . presbyterians differing from all other churches , he boldly asserteth . i deny not but there are some circumstantial things in which all the churches in the world do differ one from another ; and our church ( may be ) hath , in some of the inferiour things , her peculiar customs : but in her confession of faith , in her government of the church , and in the worship of god , it is evident that we are , ( for the substance of these ) exactly one with the generality of the reformed churches . and for the circumstances , we are far nearer to the reformed churches than the church of e. is , which he gloryeth so much in , and which indeed hath a government , discipline , and worship , widely different from the whole reformed world , yea on the matter they unchurch all other churches , by denying the validity of their ordination ; and re-ordaining all who have not a bishops hand laid on them . we are far from carrying so toward her , or any other church . that which goeth for a proof of this absurd assertion , i shall now consider . it is that we have banished the lords prayer , the creed , and the ten commandments , the doxology , and the publick reading of the scripture . for the first of these , it is false : for we endeavour to make the people understand it : and tell them the true use of it ; which is to direct them what to pray for , and also in most other things that concern prayer . it s true we do not commonly repeat the words of it , but we neither condemn them who do it , nor forbid to do it , our reason is , there is no command for using these words , nor do we find that the apostles or the church in their time did repeat the words . our reason for the other is , these words are as fit to be used as any other . it is false that the author of the answer to the ten questions , ( which he is pleased to ascribe to dr. rule , on what grounds he best knoweth ; for it beareth no name ) used this as a reason against repeating the lords prayer , that it is inconvenient : it is only said quest : , p. . that we are not tyed to what had been injoined , if afterward it be found inconvenient while the discourse was of the use of the doxology , the creed at baptism , and the lord's prayer ; now if any of these be inconvenient , that assertion is pertinent , tho' the rest were not , but were forborn on other grounds . yea , if none of them were inconvenient , what is said there is enough to free us from nonconformity to the presbyterian churches on this head ; with which that antagonist chargeth us ; the words are plainly hypothetick , and therefore assert nothing categorically . them who use the words of the lord's prayer we do not judge , either as acting against what is lawful , or what is expedient . if mr. k. said , that he forbore repeating the lord's prayer , because it is a badge of the episcopal worship ; and did mean , it was pressed in scotland as such distinguishing mark , perhaps it were not so absurd as our author pretends , though i had rather say , we forbear it because it hath not now of a long time been the practice of the presbyterian church in scotland ; and we know no command or other principle that maketh it necessary . what followeth , imputed to mr. james urquhart , we reckon horrid blasphemy : and if any will make it appear that mr. u. said such words , he ought to be desposed , or to make very solemn profession of his repentance for this scandal : but mr. u. denyeth it , and biddeth defiance to any who will attempt to prove it against him ▪ the other blasphemies to the same purpose which follow , we abhore as much as he or any other can do . and i affirm that it is the grossest of falsehoods that it is ordinary to hear our people speak so , for my part i have never heard such words from any , nor have i heard by report that any did speak them , and i assure the world that if any among us were heard to utter such words they could not escape a severe censure . he saith the creed is not mentioned at baptism . this we deny not , but was it ever forbidden by our church , or were any ever censured for using it . we take parents bound to educate their children in the knowledge of the chief truths contained in the scriptures : and do often mention the confession of faith of this church , as containing a more full and plain system of scripture doctrine than the creed doth ; though not differing in any point from it . for our national engagements they are rarely mentioned at baptism , and but by few : but if they were , i know no hurt in it , except it be , offending some tender ears , who love not to hear of the ties which they have so little regarded , after they had taken them on . what he imputeth to mr. rule in denying this , we regard not . i am guilty of the same dishonesty , in saying what he ( or who ever that writer is ) saith in the place cited by our author : for these other honester presbyterians , whatever be their honesty we are not of their opinion . nor are the sentiments of presbyterians to be judged of by what they say , who had lest the presbyterians , and stood in opposition to them , when the papers he mentioneth were written . his imputation on mr. dickson ( that he called the lords prayer , creed , and ten commandments , rotten wheel-barrows to carry souls to hell ) i am not foreward to believe it , having nothing for it but this author's word : but if he said so , it was ill worded at best : and if he meant any more than to express the danger of peoples resting on having these by heart , as if that were to be religious : he deserveth to be censured : none of us disswade people from learning them ; but do seriously press it , and labour to make them understand them . that we have abolished publick reading of scripture , is a calumny : it is true in stead of reading by a private person ▪ we have the scripture read and expounded by the minister ; and that a chapter or psalm at once : and if any read but two or three verses , it is an abuse not allowed by us . that the precenter readeth a sermon in stead of reading scripture , is two falsehoods in one breath , one is that this is done : i have heard indeed that one hath read a written sermon while the people were conveening : but that this is either commonly , or alwayes done , i never heard : also that this is in stead of reading the scriptures , is false : for as hath been said the minister readeth and expoundeth scripture , in stead of what had wont to be read without exposition by a private person , who hath no authority to teach publickly . the doxology we use not , because we think scripture songs fittest to be sung as the publick worship of god : and this is not such ; though the matter of it be consonant to scripture . the idle story that he telleth of maggy twitting a minister with this , is probable enough to be one of his inventions : but if it were true , we think the minister was undiscreet , in calling it a malignant song . we confess the matter of it is sung in heaven : if he will prove that the words are so too , we shall use it : they talk much of the antiquity of this hymn which i am not now at leasure to enquire into : one of their divinity professors mr. william douglas at aberdeen ( a diligent searcher into antiquity ) psalm●d . eccles. vindicata . q. . p. . bringeth testimonies for it out of tertul : basil. &c. who speak not of that formula ; but glorifying the father , son , and holy ghost . and he citeth baronius , asserting it to have been used from the apostles time : but his authority in such things hath little weight with protestants : pope damasus in the century , enjoined it : and it is probable that it was invented as a testimony against arianism : but so was the trina immersio ; which the episcopal church doth not think fit to retain . i assent to the author now cited : who after an heap of authorities that he had collected , saith , it is no defect of worship where it is left out : and that none should be offended with these churches that use it . we constantly do the same thing materially , naming the father , son , and holy ghost in the conclusion of our prayers . another quarrel he hath with presbyterian ministers is , they have no distinguishing garb from the lay men , i hope this is no singularity : what churches except these of rome and england , do distinguish their clergy by their garb : our ministers wear a grave and decent habit , and are mainly distinguished from the people , by the gravity and edifyingness of their conversation , which is a better characteristick , than a close sleeved gown on a drunken and swearing priest ▪ that they reproved the king's commissioner for appearing among them in a scarle● cloak , is a notorious falsehoood ; to call it no worse . his saying they did it , seemeth to make it a publick rebuke in the assembly ; or that it was done by the consent of all . we do not know that ever any did so much as reprove his grace privatly for this ; and if any did , they were impertinent in so doing : i never heard that any so much as whispered against it among themselves ; nor do i know a reason why the kings commissioner is obliged to use another garb than other persons of his rank . the long story that he bringeth in about mr. lesks call , for the sake of a quible used by my lord r. to the presbytry , is a silly piece of impertinency : only i take notice , that he alledgeth , that mr. lesk , had for him the elders ; which is false ; for none , in the sense of the law of scotland , are elders ; but such as are received by the presbyterians ; so as these men were not and for the episcopal church , they own no ruling elders ; and the law that set up that party ( having abolished all presbyterian judicatures ) did only allow ministers to chuse such of the people as they thought fit to assist them : which can be no true notion of a ruling elder : nor did ever such elders sit ; or vote , in their syn●ds . his denying us to be ministers , is an impudent assertion , which he doth not attempt to prove : and how it consisteth with the catholick charity , which he blameth us for the want of , i cannot apprehend . that we are called by the people we think it more sutable to the gospel way than to be imposed on the people by a patron : that we are sent by the people , or our fitness judged of and determined by them , is an impudent falsehood : our ministers are tryed and sent , or ordained , by the presbytry , who hath better warrant for so doing than a bishop hath : but if i should enlarge on every controverted point which this pamphletteer starteth in his rambling discourse , this paper should swell to a volume . he chargeth them p ▪ with preaching still on the government , and the times : and that they call their kirk government christ , the crow● , the scepter , and government of christ. i deny not , but that there was a time when these controverted points were too much the subject of the sermons of some , and there may be need that they should be more insisted on at one time than at another : but that this is now so practised is most false . i am affraid we are rather defective that way , though i would not have these controversies made either the whole or the main part of sermons . in comparison , we should know nothing among the people but christ and him crucified . and i am sure that this is the strain of the presbytorian preachings that i have occasion to hear : that they call the government of the church , christ , and that is was not the design of their sermons , nor ever is like to be , to preach up christ and eternity ( which he asserteth , p. . ) is most false and calumnious : he pretendeth to trace them in their politicks morals , mysticks and metaphysicks ( a distinction of his own coyning ) and he saith , they are selfish , singular , full of nonsensick rapsod●es , which is a false and wicked calumnie . he beginneth with their politicks , he saith no government could tolerat them . whereas we know that the government and governours of scotland have tolerated and owned them many ages : and there is now as happy a government as ever scotland saw , which doth not only tolerat them but hath setled them by law. to prove his assertion he bringeth an instance of mr. donald cargill , a hill preacher whom yet he confesseth to have been disowned by the sober presbyterians : which maketh this instance wholly impertinent : but somewhat he must have to fill up his paper . the sober presbyterians are foully by him misrepresented that they disowned the hill men on account of their refusing to thank k. j. for his tolleration : whereas it is known that they disowned them on account of their wild principles , inconsistent with the government both of the state and of the church ; and that this they did long before k. j. came to the crown , or gave indulgence . it is also false that none but cameronians suffered any thing : and that all the sober presbyterians were setled by the indulgence . for many of the soberest were put to hard sufferings both for preaching , and for not complying with the way then set up . and when the indulgence came , which freed some who had suffered before ; it was at first granted but to a few : and when it was enlarged by k. charles some were permitted to enjoy it but a short time . it is unfair dealing , that when the review of hist. of indulgence ( which he citeth ) doth condemn and refute these principles , he should yet charge us with them . if mr. d. did so condemn ( as this author alledgeth ) paying cess to the k. ( the truth of which i know not ) his brethren with whom he now joineth , did never approve of such doctrine . he telleth us of acts of assemblies and covenants , which prove our unpeaceableness such of them as have been cited in other places by his party , have been answered : we cannot answer such general alledgances , but by denying that either the acts of the assemblies , or the covenants , contain any thing that prove what he asserteth . the book he mentioneth ( which i have not seen ) it is like may have an answer , if it deserve it . if it assert that presbyterians renounce monarchy , and all power save that of the kirk : so absurd a position is to be despised , being abundantly refuted by our due subjection to our present rulers , which sober presbyterians payed also to them under whose heavy hand they groaned . for farther proof of this imputation he mentioneth murthers committed in rebellions : but he must know that his own party gave the rise to all these , by their horrid cruelty , and injustice which forced people beyond the bounds of that patience that was fit . he blameth their flying to arms in the time of the late revolution ; but doth not tell his reader , that it was by publick authority , and for defence of the states of the nation , against them who were ready to destroy them , or hinder their meeting . all this hath been alledged and answered in other papers . the men who he alledgeth did last year endeavour to have the solemn league and covenant by force renewed and imposed , were none of the presbyterians : though they call themselves such ; nor can this be charged on us , more than all the practices of the anabaptists in germany can be rationally imputed to the protestants , which yet his friends the papists do , and that from the same spirit by which this man is acted . he considereth p. the learning of the presbyterians : which he is pleased to confine to two heads , antiarminian metaphisick , and practical divinity , which they pretend to draw from the heads of election and reprobation ; whereby they preach men out of their wits , and very often into despair , and self murther . nothing can be more falsely , more disingenuously , nor more maliciously uttered . the former he barely asserteth . we acknowledge that scotch presbyterians are generally antiarminians ; but that they bring no arguments against that way but from the metaphysicks ( which may be useful in the controversies about predetermination . free will , and scientia media ) is false , altho' it is a wonder that he will allow so much learning to be among us . we can , and do , disprove all the arminian doctrines from the scripture , and sound reason , as augustine , bradwardine , and others before us had refuted the pelagians , their ancestors . on the other calumny he insisteth at length , but with weak and ridiculous proofs . the design of his discourse seemeth to be to ridicule all soul-trouble , and fears and doubts about ones souls case , and about salvation , as melancboly and distraction . what service some men of his atheistical temper have done to the kingdom of satan , by thus skarring people from serious considering the state and danger of their souls , is too well known : our opinion and practice in this matter i shall briefly declare , and then consider what he bringeth against either . we believe that the lord hath , of his own soveraign pleasure , chosen some from eternity to obtain salvation by jesus christ in the way of repentance and believing in christ , and perseverance in holy walking ; and we believe also that he hath passed by others and from eternity decreed not to give them grace , and decreed to damn them , because of the sins that he foresaw would follow on this preterition , or on their not getting grace from him . these deep mysteries of the divine providence we do not often , nor without necessity insist on in sermons ; though we think we ought not to be wholly silent where the lord hath spoken in his word : far less is it our practice to draw consequences from these decrees , to frighten people , or to lead them to despair : but on the contrary ( whereas troubled souls do often abuse these truths , and satan assists them in it , to move them to cast of thoughts of believing in christ , as a hopeless and bootless thing ) we use to tell them , that though the election of a particular person may be known by the fruits of holiness , yet that such a person , in particular , is a reprobate , cannot be known before their death by themselves nor by others ( except they be guilty of the sin against the holy ghost , which is rarely known ) and therefore none can rationally say , i am a reprobate , and therefore need not come to christ ; we inform them from the gospel that whoever will come to christ shall be accepted of him and shall find that they are no reprobates : we tell them of christs being able to save to the uttermost , of the free , gracious , cordial , universal offer of christ made in the gospel : of his undertaking in the covenant of grace to draw the soul to him , to give it strength to come , as well as to accept of them who come : and it is evident to all that know us , that none do more encourage sinners , even the worst of them , to close with the offers of christ by faith on the terms of the gospel , then presbyterians do . it is true , it is no small part of our work to awaken the consciences of secure sinners : and this is that which this man , and such as he , carp at : but this we do , not by telling them of reprobation , but by laying before them the sinfulness of their nature , and of their way , their lyableness to the wrath of god because of sin : and the holy justice of god that pursueth sinners while they live without christ : and the impossibility of escaping wrath without believing , and of believing without conviction of sin and repentance , and turning from sin unto god : and if this doctrine were considered it would make awakening of conscience to be more frequent than it is ; but not that doctrine , but peoples own obstinacy and unbelief , will drive them into desperation : which we deny not may be the effect , though per accidens , of the preaching of the gospel , as sometimes hardning is . these things being considered it is easy to blow away all the obloquy that he casteth on us from this topick . if mr. brody called a man , on the brink of desperation , a good man : if mr. kir●oun called soul-trouble for sin a wholesome disease . i hope they did not mean that desperation is such ; but that it is a more hopeful thing to see a man to have his conscience frightned with the sense of sin and soul danger ; than that he should be lying in stupid presumption and delusion , or unconcerned about salvation ; as a fever coming upon a palsy is no desireable disease of it self , nor without danger ; yet it giveth more hope than if the palsy should continue and resist all remedies : and as no wise physician will designedly procure a feaver to a paralytick person , but endeavour the cure by more safe and gentle means , so we do not endeavour to beget desperation ; but to prevent it , by preaching the gospel with the law , yet the conscience must be awakened , or the soul is undone for ever . that any of us represent god in this mans blasphemous notion , as a sour , severe , and vnmerciful being ; is a false ▪ and wicked imputation : we proclaim his mercy through christ , and offer it in his name , to all that hear us , good and bad , on the terms of the gospel , indeed we tell people that there is no mercy in god for them while they live impenitently in sin , and live without christ , and if this make men despair , we lament it . that mr. vetch said of who were hearing them , would not be saved , i do not believe ; it is unwarrantable boldness so to determine ; neither is it our way to go farther in this head , than to say , there are few that shall be saved , which is our lords own doctrine . what he imputeth to mr. selkrig is none of our doctrine we know that god seeth sin in the elect before conversion , and imputeth it to them too , though after conversion he knoweth that they sin ▪ and is angry with them because of it , yet their sin is pardoned on their repentance and flying to christ ▪ their iniquity sha●l not be their ruine , ezek. . . we mantain that no sin shall hinder the conversion of the elect , nor damn them who are converted : yet there is no encouragement to sin : because they who go on in sin to the end , can be none of gods elect : nor can they be in the state of grace who live in sin , or allow any sin in themselves . mr. rutherfurd's expression which he quarrelleth , is parallel with that of ezekiel . last cited . for the story of two self-murderers in the parish of leswade : we know nothing of it , if true , what doth it make against us : have not many of his own way come to that woful end ; and must that he made an argument against episcopacy ? that the presbyterian preacher in that parish discoursed at the rate that this author mentioneth , we have no ground to belive , nor do we approve such discourse . that presbyterians decry solid learning , and particularly antiquity , is said with a brow of brass . that we condemn morality , is a horrid calumny : we preach it up : and i wish that he or such as he who talk so much of it , did commend it to the people by their own example . for the book called , the whole duty of man , we commend it as useful ; and so are seneca's writtings : but we desiderate in it the doctrine of the righteousness of christ , and his vertues and grace , by which these excellent duties which that book layeth on us , must be performed and accepted , and without which the highest morality , as it is distinguished from supernatural grace , is not regarded by god. his characters of our sermons as nonsensick raptures , canting , impertinent and base similies , that we value no works , but what tendeth to propagate presbytry : that we make christ and the gospel to be our kirk government : are a parcel of such absurd lies as deserve no answer , no men do more mistake these things than we . if any do use sometimes some modes of expressing things , which are too course and low ; yet these are but few , and they are not approved in that way by others : and there are as many of his own party who are the same way culpable . that we are for the most part on believe , and mistake faith for a meer recumbency : it is no sign of understanding in this author to tax us with it , seing it was the apostles work to know nothing but christ and him crucified : and seing faith is called the work of god and his commandment , above other things that are enjoined : the ●dd way that some have of acting in the pulpit is barely asserted : certainly among no party all ministers are uniform in this . if there be any thing in this among us that amounteth to undecency , we reprove it ; which we rarely have occasion to do , and no doubt we might recriminate if we were so disposed : but we think this author's way not very imitable . that mr. thomas hog said to one that he could not be happy till he saw the devil , and had a personal converse and combat with him : is a pure invention , and not to be believed of that wise and good man , who is now in heaven : and i give assurance that it is no presbyterian principle . he cometh now pag to discourse of the civility of presbyterians , and setteth them out as denying the common civilities due to mankind , to persons of the best rank who differ from them : the contrary of this is known to all them who converse in scotland : may be he meaneth of such as scruple to call a bishop my lord : which yet many presbyterians have freedom to do ; but do presbyterians carry so to the nobility and gentrie , that they flee from the company where a curat is , as a pest , and that this is a common sign of grace , is an assertion beyond the ordinary size of impudence : that we applaud and approve the murtherers of the arch-bishop of st. andr●ws ; is of the same stamp . now he will give some instances for proof of these assertions . the first is , the commissioners of the general assembly refused to appoint one to preach a sermon for the anniversary day of the martyrdom of k. charles the first , when the privy council enjoyned it , and that according to an act of parliament : ( which act is a ●eer invention of his own ▪ ) here is an instance of this author 's learned way of reasoning , rather than of the ru●ticity of the ministers : had they given the council any harsh or unbecoming words in this their refusal ▪ ●is instance had been pertinent : if a presbyterian had so reasoned , he would have called it nonsense : were the three children rude or uncivil when they refused to fall down before an image at the kings command ? i suppose he will not say it , though their answer was not half so smoothly worded as that of the ministers to the council : ( i do not compare the things ●njoyned , but only the carriage in both cases , of them who could not obey ) it is matter of conscience to us , to observe anniversary holy days without divine warrand : if any spake indiscreetly in their sermons on that day , themselves are to answer for it : the answer that he maketh the ministers to give to the council , is purely of his own coyning : if civility ly in subjecting the conscience to whatever men shall please to enjoyn ▪ we willingly yeild to this man and his party , in that good quality . his second instance , of what mr. areskine said , the day after the adjournment of the assembly , is as little to the purpose : for what ever it may prove of mr. a — 's dissatisfaction with what had past , it proveth nothing of ru●ticity , on of our denying to them we converse with , the common civilities due to mankind beside i deny that mr. areskine's words are here fairly represented ; and he is not no●● to answer for himself : but they who heard him deny that he spoke such words his d. instance is a gross untruth , the moderator said no such words as he alledgeth , that the terms of communion proposed by the king , for taking in the conformists , was insolently rejected by all the assembly , except mr. orrock ; is another falsehood : for . the consideration of this matter never came before the assembly : it was referred to a committee ; and the committees determination was never suffered by his grace my lord commissioner ▪ to come before the assembly . . the committee did not reject these terms of communion , but agreed to them , provided they who should be taken in would explain some dubious expressions in them , which they refused to do . another thing he falsly asserteth is , that the common discourse and preaching of presbyterians was , that king william designed to dethrone king jesvs : that any formula but the covenant , was of the devil 's making . i wish he could tell us who said so ; for we know them not . he saith also , that the who●● assembly protested against the king's power to dissolve the assembly , wher● as many in the assembly said nothing ; but were grieved for what others said , i● the manner in which it was spoken : and what was said , did no way amoun● to a protestation ; but was an assertion of the churches intrinsick power to mee● in her assemblies . that they went to the cross of edinburgh , and took a formal protestation against the king ; is so notoriously false , that all edinburgh knoweth the contrary . it was indeed reported ( whether true or false , i know not ) that a certain obscure person ( who he was , of what principle , or whence he came , we know not ; or whether he were not set on by this author , or some of his gang ) on the street , near the cross , did protest against the dissolution of the assembly ; but i hope the presbyterians are not to answer for every thing that is done at the cross of edinburgh . the several stories p. . and . that he hath either coyned , or pickt up from men of the same talent of invention with himself , we are little concerned in . i am sure presbyterians generally do love , honour , and pray cordially for king william , and do hope that as the the lord hath made him an instrument of good for his church , that so he will do still . he hath another fling at them for not observing anniversary days , which he repeateth , it seems , for the sake of a new notion that had come into his head ; that we preach an anniversary sermon on mr. heriot , because the preacher getteth lib. a new hat , and bible . i pass in silence his mistake about the reward for the sermon , as not material . the real difference lyeth in this ; that the days that we have refused to keep are holy days , or pretended to be such , and separated by mens authority from the other days of the year : this that he objecteth , is not so ; only a sermon is that day preached to put people in mind of the works of charity , in which the pious founder of that hospital had been examplary . the rest of the day is imployed as other days are . he chargeth us with disingenuity , hypocrisie and covetousness ( according to his catholick charity , which he elsewhere denieth to be in us ) his proof of this is , we are against pluralities ; and yet dr. rule , mr. john vetch , mr. william vetch , mr. david williamson , mr. john dickson , are sueing for or stipends at once : and mr. ki●ton in edinburgh went to marten where he had been preacher , and got the incumbent put out , and a right to his stipend , and to that in edinburgh too . answ. . i have heard indeed that one of these named did petition the lords of council for one or two vacand stipends for one year , to make up some great losses that he had sustained ; what he obtained i am not certain . but even the motion was disrelished by his brethren : but this is far from approving pluralities where one man taketh up yearly the revenue of diverse places , by which a minister in each of these places should be maintained . . some of these whom he nameth are most shamefully abused by him ( for it seemeth he throweth his darts at random not caring where they hit , if they light but on a presbyterian ) mr. david williamson had no accession to this practice ; nor did mr , rule ever seek a stipend , or receive any , except what fell yearly due , and when it was due , in the place where he laboured . . as for mr. kirton , the stipend that became due to him at marten , most of it he freely gave to the episcopal minister that was put out ; the rest to the poor ; which this author might have known by a book , which he in this pamphlet pretendeth to answer . another story he hath to the same purpose of mr. anthony murray , who is now at rest from his labour , and whom he grossly belieth ; mr. murray having lived ( during his being put from his charge , at coulter ) in dunsire , and preached there : when he was to return to his own charge , he got the half of , in dunsire , and the other half of it in coulter : here is no plurality ; most of which he bestowed on the poor of these parishes ; for he was neither needy nor a niggard . the episcopal incumbent in dunsire , though put out , yet got the half of the stipend of the year . the story of mr. george johnston is too famous among us : he grew rich by the beneficence of good people , who valued him highly for his excellent gift of preaching , and his good conversation in all things else , only he overlooked in his wife many covetous practices , which were a grief of heart to presbyterians , when they came to be known . the passages at the dying man's bed-side , that our author imputeth to mr. johnston , is a most wicked invention : such horrid hypocrisy had been enough among presbyterians to render a man uncapable to exercise the ministry . the story of mr. balf●ur we deny not , but lament : he was for it deposed by the presbytry ; and for many lords days did publickly profess his repentance at the several churches where he had occasionally preached . as well as at eccles , where he was fixed in a meeting-house ; and yet this author hath the impudence to charge presbyterians with this blame , and to bring them in , excusing or extenuating it as a slip of the saints : i wish scandals were as duely censured among his own party . what he telleth us of injury done to mr. heriot in dalkeith , is abundantly vindicated in a paper printed last year on that subject ; to which i referr the reader : he was first deposed by the presbytry , not for dancing about a bonfire ( tho that was mentioned also in his lybel ) but for other immoralities : he appealed to the general assembly , who referred his case to the synod ; they examined it , and ratified the sentence . he made application to the privy counsel , who desired the following synod to review their own sentence : which they did and again confirmed it . he hath taken it on trust ( because he hateth us ) that we are of a malicious and crabbed nature : and he strains at assigning the cause of it ; viz. that we never suffered affliction : which he largely insisteth on in his mocking stile : that the godly sisters supplied them so that they lived better than before : this our party needeth not be ashamed of : this mocker would have ridiculed christ also , to whom women ( the godly sisters that he flouteth ) ministred of their substance . the charity of his party is not so commendable by far . the railing and mocking that on this occasion he farther venteth , is not to be answered but to be despised , as the the froth of a distempered mind . it is not to be overlookt that he saith p. . that we disown the practices of the wild men , and yet magnify that persecution that they underwent , as if we had shared in it , which we did not . here are several mistakes ( to use the softest words that such absurdities are capable of ) first that we counted them all wild men who had an hand in the insurrections and suffered : we know many of them were good and sober men otherwise , tho' in these practices we do not approve their conduct ; yet pity them , as being forced on these courses by the highest degree of hardship , that they were put to for their consciences . dly . that none but they who took arms suffered any thing , how many were fined in a fourth part of their yearly rent for hearing one sermon : how many intercommuned , imprisoned , forced to flee , for not hearing ? yea the spite of that party appeared more against the soberest than against others . dly . these whom the book that he ascribeth to mr. rule calleth wild-men , were a party which sprung out of them who took arms , and disowned the presbyterian church as well as the episcopal men , and state : of these indeed some suffered for disowning the kings authority ; but few in comparison of others . as for mr. wisharts sufferings , we do not approve the severity that was used against him ; but do commend his moderation and charity after he was advanced : but i am sure many presbyterians suffered as much , and shewed as much meekness to their persecutors . he compareth the meekness , and moderation of episcopal men when in power , with the ingratitude of presbyterians , who now are the instruments of persecuting them that saved them : and he bringeth two instances ; one of a nameless person who informed against mr. monro of stirling ; another , of one ronaldson against on mr. burnet , minister at cranston . i deny not but some few of the episcopal ministers had aversion from that horrid persecution that their brethren practised , and did some acts of kindness to some of the sufferers ; and i am sure when these persons had to do with presbyterian judicatories , they had respect to them for that their moderation ; but if one or two were not so thankful as was fit to their benefactors ( which yet is not sufficiently prov'd by this authors assertion ) the presbyterians blame such actions , and are not to be blamed for them . his citation out of mr. d. d. sermon , is answered , as another of the same persons above . he chargeth us that singly we condemn the proceedings of our party , but in meettings we approve them ; this is a gross calumny ; if he can charge any individual among us with such disingenuous dealing , and make it appear in any particular act , we shall blame such practices as much as he can ; but that he hath not attempted . in what remaineth of this section , tho' there is nothing of truth , yet the author is secure from a refutation of his lies ; because they are a bundle of calumnies in general terms , without either instances , or any thing that looketh like a proof . that the presbyterian ministers do either preach so fillily as he saith , or are deserted by their hearers , or even by persons of the best rank and understanding , is most false : and i am sure their people are generally of better morals than they are who leave them . that we condemn making use of books in composing sermons ; is false : we disprove repeating of other mens sermons , as it is known some of their most eminent men have done , and that ordinarily : but there is an other use of books then transcribing large parcells of them : if any of ours have done so , let them bear their blame ; i am sure it is not so common with us , as it is with his own party . after all these falsehoods , he hath the impudence to say that these things are too well known to be denied among us : i appeal to all the nation if ever they heard of most of his stories , till his book brought them to light ; yea it is known among us , that many of them are down right lies . our author in his second section ( having said so much against presbyterians without book in his first ) will now make surer work , and expose them out of their printed books , which every one may read , and judge whether he dealeth fairly with them or not . but even here his candor will be found short of that which becometh a christian ; for he chargeth some things on the presbyterians , on account of things written by men who were as opposite to the sober presbyterians as to episcopal men ; what is in others of their books he doth often misrepresent . but the thing will appear more clearly in particulars , to be observed as we go along . the first he dealeth with is a sermon of mr. william guthry ; who was an eminent servant of god ; he hath now been dead or years . the sermon be saith is fall of curse● , and he citeth one passage in it , which i am sure no presbyterian will approve . he saith that sermon is mightily applauded in the west . he is not ashamed to reproach the living and the dead . for all that knew mr. william guthry , will averr that such horrid and rude expressions are not like to have dropped from his mouth . i have indeed heard of a sermon that went under mr. guthries name ; which was pretended to have been written from his mouth , ( but by some ignorant and unskilful person ) and printed without his knowledge whether this may not be the sermon he speaketh of i know not ; that sermon i have never seen , and therefore cannot tell how faithfully the words are cited by our author . and surely if the people in the west were so taken with it , we should have heard more of it , i cannot meet with any person who knoweth any thing of it . his next citation we are little concerned in , mr. walwood was one of the hill preachers who did not much favour the soberer sort of presbyterians ; neither do i know the truth of what is alledged , having never seen that sermon . he cometh next to some of the sermons that were preached before the parliament ( where he unmannerly and calumniously reflecteth on a person of great worth , and honour his majesties high commissioner the earl of melvill : others of them , which were also printed , he taketh no notice of : he falsely ( as well as in a wickedly scoffing ( strain asserteth that these sermons were carefully kept from malignant hands : for they were exposed to publick sale , and called in the streets , as other prints use to be : so that every one who pleased might have them . that these sermons , extol presbyterian government with epithites due to the gospel , as christs bride , &c. is impudently asserted : he is challenged to shew where this is done : they commend christs bride , gods house &c. but do never give ground to think that they mean only of church-government , but evidence that they mean the reformation of the church , in doctrine worship , and discipline ; whereof presbyterian government is but a part , and not the chief part : these preachers spake to a parliament who had under consideration the christian reformed religion , contained in the confession of faith , and therefore had good ground to put them in mind of the great weight of what was before them , though presbytry had deserved no regard . what he citeth out of mr. spaldings sermon is very applicable to what i have mentioned : indeed if the reader will allow all this mans glosses on these sermons , and think that they mean whatever he fancieth , they may be lookt on as absurd enough : but let this be observed once for all , that tho' presbyterians never thought that the whole of the interest of religion , nor the chief part of it , lay in the setting up presbytry ; yet they look on it as christs ordinance and therefore the setting it up is one thing that belongeth to building of the house of god : and if he can disprove this notion of things , let him produce his strong reasons . he next dealeth with mr. rules sermon : where first he quarreleth with the text , and from it observeth that their ( the presbyterians ) texts are generally out of the obscurest places of the old testament , where an intelligent reader will laugh at his folly , unless he can make it appear , first that mr. r. is presbyterians in general , or either that he always hath such texts ; or presbyterians generally do as he did at this time , in chusing their texts . . that isai. . . is one of the obscurest places of the old testament . he next affirms that mr. r. taketh it for granted that the mountain of the lord , there spoken of , is expresly meant of scottish presbytry : how he can make this appear is hard to guess : for no such thing is said , or hinted or implyed , in any part or passage of that sermon : yea nor is presbytry so much as once mentioned , either expresly or by circumlocution in it , but what the parliament is there exhorted to , is , to settle the true religion among us , and to establish the church in purity : to which we deny not the setting up of presbytry doth belong . it is then a strange notion that he hath , that to us , the only true religion is scotch presbytry , but he thinketh his tongue is his own , who is lord over him . let any man read that sermon , and compare it , with this authors marginal , and other notes he hath on it , and he will find that the man can find no way to reach it , but by his own additions to it , not by any thing brought out of the discourse itself : and it may be observed that in that sermon the preacher did purposely shun mentioning our differences ; but pressed in general a reformation of the church by scripture , as may be gathered from the conclusion of his sermon in these words , i have not in this discourse been very particular , in bespeaking your care and zeal for the things controverted among us : partly because time doth not allow to insist on such debates : and partly , because i am confident they were men cordially for the advancement of the life and power of religion , they would readily fall in to accord about the things that have been the matter of our differences . these considered all his quibbles against this sermon will evanish like smoke . he useth this same quibbling way with mr. d. williamson's sermon : nothing that is in any degree to purpose he bringeth against it , save on passage . viz. that presbyterian government is no light matter it is an ordinance of god the royal diadem of christ ; he was a martyre on this head , for it was his ditty on the cross , john. . . jesus of nazereth the king of the jews . a. it is evident that mr. w. doth there ( p. . ) speak in the general of a government in the church : and that christ was a martyr for his kingly office , one part of the exercise of which , is to appoint a government in his house : and if we can make appear ( as hath been done by several ) that the government of the church by the parity of presbyters is that government which christ insituted ● . and that this parity is observed in scotland ; then it will follow that scotch presbytry ( which he is thus pleased to vilify ) belongeth to ( tho' it be not the whole of ) christs royal diadem ; and that they who would set up another way do usurp upon the prerogative of christ. the sermon that he next maketh his observations on , and that from p. . to seems to be done ( if his citations out of it be just , for i have not seen this sermon ) by one of too hot a temper : and there are many things in it that the more intelligent and sober presbyterians do not own : wherefore there needs no more be said in answer to what he asserteth against us from that discourse ; only on his margine he taketh notice , that mr. rule ( for all along he is pleased to suppose him to be the author of the answer to the five pamphlets ) denieth that it hath been used to take parents engaged , when their children are baptized , to the covenant . mr. rule ( or who ever be the author of this book ) saith only , that this is not the common practice in the presbyterian church now settled : and i do joyn with him in that assertion . neither do i know the contrary , as this author impudently imputeth to mr. r. the next book he taketh to task , the hind let loose , we also disown , as done by one who then headed a party who separated from almost all the presbyterian ministers in scotland : so that i have no more to answer of his book till p. where he blameth us , that the author of the vindication disowneth that book , and yet it was never condemned by any publick deed of the presbyterians , a. will this author disown no book written by an episcopal man , unless it hath been condemned by some publick deed of their church , i suppose he will not say so . no church is obliged to condemn every faculty book in particular : it is a sufficient general condemnation of every errour , that a church do approve the truth , and do not teach any errour . before i pass from his notes on this book , i observe one falsehood twice asserted ; viz. on the margine of p. . and of . that the late assembly refused , at king williams desire , to admit any of the episcopal clergy with them into the exercise of the ministry ; and that they refused to receive them into any terms of peace , and communion . this i say is false ; for . the assembly were not suffered to bring in the resolution of their committee about that affair , nor to determine any thing in it . . their committee had concerted terms of communion with these men , but they would come into no terms with the assembly : for they refused to explain any one word in that formula which they proposed to the assembly : but of this a little was said before , and more afterwards may be said . p. . he beginneth to deal with another book , which he was pleased to make mr. rule the author of ; though it hath no name prefixed to it ; with this book he is very angry , and doth what his witt and malice ( which are very disproportioned ) can reach , to disparage the author : that we do not much reckon upon ; for we defend not men , but principles . if mr. rule were the author of that book , and if he had leisure for such work ; it is like this pamphlet had received a more exact answer : the book spoken of is , the second vindication &c. in answer to pamphlets . he giveth it a very slight refutation , passing over the most material parts of it : and using his critical skill about some few things which fall in on the by , or that he thought to have more advantage against . he begineth with p. of that book : where the author had said , that none of the ministers were murdered by the camer●nians ( for his words are not faithfully here cited ) he affirmeth that the author knoweth that instances might be given of ministers murdered by them . this is false , for we all know the contrary and it is strange that this author should be so confident in this , when he knoweth ( if he read the book that he refuteth any farther than here and there one line of ten ) that the author doth in the very next line challenge his antagonist to bring any such instance . and this man saith instances might be brought , but attempteth not to do it . what seemeth to be the proof of this confident assertion is a notable instance of our authors skill in logick : it is confest ( postser : of d vindication ) that some men and women invaded the house of a minister , tore off his cloaths , and beat him on the head and legs , which looked but too like a design to murther him . the consequent must be , e. they murthered him : on this strong argument he calleth the authors answers to what was charged on the presbyterians , a ridiculous disguising of what he could not deny : whether it be so or not , i hope readers will judge , by comparing what is said pro & contra , and not take it on this mans word : that mr. p. refused to answer the pamphlets , because he found it impossible to speak any thing in their ( presbyterians ) vindication but what all scotland knew to be false : this i say , is a bold assertion : mr. p. expressed no such reason for his refusal : but this pretender can by guess , assign the most secret reasons of things . he undertaketh to shew that in every page that book aboundeth with scurrilous railings , untruths , contradictions , and nonsense : and will charge these on the whole party , because they enjoined the writting of this by him who did write it : this is like our authors way of reasoning . i am perswaded that one shall not find so much nonsense in all that book as he hath here presented us with : for what sense is it , the party bid such an one answer such ●amphlets e. all the faults in the manner of writting are the blame of the whole party : if our author would make it appear that the general assembly enjoined the answerer to rail , write lies , contradictions , and nonsense , then indeed he spoke to the purpose : if not , these faults , if they be , are only chargeable on the author ; as the halting of the horse is on his being lame , not on the rider : and it is nonsense to lay the blame on them who are so innocent . the first of these accusations ( which he insisteth on p. , , . is scurrtlous railing . this he endeavoureth to make out , because preface p. . he calleth prelatists the seed of the serpent &c. let any one read that passage , and see whether either prelatists be named , or the words can be drawn to signify either all prelaticts , or that party in general . it is plain that they who are spoken of are a party of men ( who it is like may be found among the prelatists ) who had alwayes disquieted the church of scotland , and do now bespatter her with all the calumnies they can invent : the pamphlets answered in that book , and this , now under consideration , are a sufficient proof that such men there are among them : tho' we are far from thinking that all prelatists are such : for some we know who differ from us soberly and maintain their principles , not with such a spirit as appeareth in this pamphlet , but abhor such wayes , and are ashamed that their cause should be so patronized : this considered , all that he collecteth out of the preface falleth to the ground : men of his kidney , we say , use the stratagems of heathens , papists , yea that they do the devils work ; and what followeth : if he can disprove this , let him do . what he saith of the authors of their late books being charged with some ill things p. if they be not retracted by the author of that book , shall be disowned by us all , if they can be made appear to be either false or unnecessary truths , who could shun calling these things lies , misrepresentations , &c. which are manifestly such , and made appear to be such : let any impartial reader compare what is said of these pamphlets with the passages to which they are applyed , and we are not afraid to endure his censure . we know moses could be provocked : the apostle paul spake harsh words to one who endeavoured to pervert the right wayes of god : and our lord himself called some men a generation of vipers . what he observeth out of p. . that it is said , that the prelatical party is eminent for spite is a misrepresentation , like what hath gone before : it is said of his party , that it is a degenerate sort of furious men ▪ that are a reproach to either episcopal , or any other party they own : and truly though i had not been said , this book is a proof , that such men may be met with in scotland the same is answered to what he objecteth out of p. where episcopalians are not so much as mentioned . what he citeth out of p. i do not find , if i knew where else to seek after it , i should consider it : but if the author he dealeth with have spoke so reproachfully of any worthy man , whose words are not manifestly such as he calleth them , let him hear his own blame . i wonder where the contradiction lyeth between p. . that our differences are irreconcilable without the yeilding of one party ( these last words he leaveth out ) and p. . they own the same religion with us : may not lesser difference be irreconcilable as well , as greater ? are not many differences in philosophie irreconcilable , and yet the persons differing may agree well enough , tho' not about that thing . out of p. he citeth these words prelatists spend their short glass : whereas the words are his party spend — if this be fair dealing , let the reader judge . what is said of a snarling cur , p. , was but the expression of a just indignation against a most vile reproach cast on a person famous in his day in all the churches , now when he hath many years been in glory , what he ranteth with ( while he chargeth ranting on others ) throughout p. is not worthy of an answer . p. , he falleth on another head of the faults he findeth with that book : whether it be the falsehoods , or the contradictions of it , is not easy to discern , he doth so jumble things together , but i shall take things as they come to hand . we disown that principle on which he saith much of that book is founded , dods you have been done by he might see ( sed impedit ira animum ne possit cernere verum ) that that very book doth blame the rable who did to others ; but a small part of what they had suffered from them : and if it do at any time excuse them by their sufferings , so far as to say , that they were to be pitied , and that it was but suitable to humane infirmity : i hope this is far from establishing such a principle as he mentioneth , or from building on it ; neither is their any ( much less a shameful ) contradiction here , or at every turn . it is rather a shameful ignorance of the nature of a contradiction to assert this . if cameronians be sometimes called godly , and sometimes wild and ungovernable : a contradiction is easily shuned , unless both propositions were universal ; which neither is nor can be alledged : there are of both sorte among them : and we deny not but some degree of wildness may consist with a degree of godliness , though it is to be lamented that they should meet in one person : it is not easy to determine what degree of sinfulness ( especially that which consisteth in , or floweth from errour in the understanding ) may consist with the least degree of grace : hence we have charity to some episcopal men , who we think have made very foul steps . another contradiction he either findeth or maketh , is , treating the adversaries as brethren , and at the same time calling them the seed of the serpent , devils , drunkards , &c. what is more obvious to them who will understand , than that it is the episcopal party whom we own as brethren , and would gladly engage to an union with us , on good terms : and yet there is a party among them ( especially of their late writers ) who deserve all these epithites that are alledged to be given them ( only they were never called devils in that book ) save that his work of false accusing is ascribed to them ; and if he pleaseth to draw this consequence , they are false accusers , e. devils , we shall not reclaim . yea , it is no inconsistency to treat these adversaries civilly , and yet tell them what they say or do amiss , and that in plain and proper terms . another great contradiction he bringeth , p. . i build not on hear-say or common fame : and i take many of the matters of fact from others : and the veracity of my informers , not mine , is pledged for them . i wish this author would study logick before he would undertake to write books any more . where is the contradiction between not asserting any thing on common report , and building on a particular report or information : a judge will not pass sentence on a common report . i have heard ; and it is reported , and an unnamed person told me so ; which is the strain of the pamphlets answered by that book : and yet he giveth a decreet on the testimony of particular witnesses ; tho' he hath no personal knowledge of the matter of fact. and why may not one who vindicateth others from false imputations , disown the one way of procedure , and yet make use of the other ? it must likeways be a contradiction with this learned author , that we do not interpose in the affairs of the church of england , tho' some of them have medled with ours beyond their line ; and yet we call them superstitious , popish , &c. hath he so little witt , as that he cannot distinguish between telling our opinion of a way , and medling in the affairs of them of that way : the one is matter of opinion , the other of practice . we think the popish way is wrong , but we manage no intrigues to pull down the triple crown , we leave that to them who are called by god for that work : some of the church of england have consulted , and contrived with our enemies in scotland , how to disquiet and over-turn us : we have done no such thing toward them . his construction on our asserting , that the covenant only bindeth us to concurr with england when called by them , in the reformation of the church : is his own , none of ours : and will be despised by impartial readers . he maketh it also a contradiction , that king james abdicated the government , and that the nation took away his royal authority . it is just such a contradiction as to say , that a man deserteth his wife , and will not dwell with her ; and therefore she obtaineth a divorce by course of law ; but these high points i unwillingly medle with . that the book he refuteth sayeth any where , that we owe no allegiance to king william , but in so far as he supporteth presbytry , is denied : i wish he had cited the page where such words were to be found . this will no way follow from what is cited out of the acts of the convention of estates . for episcopacy may never he restored , and yet presbytry not supported . what he is angry with , as reflecting on heredetary monarchy , the estates of the nation must answer for it , not the ministers of the gospel . another contradiction he fancieth , p. . it is said in that book p. . parag. . most of the episcopal ministers ( the words are , most of them who went out . for very many episcopal ministers neither went out , nor were put out ) were put out by their own consciences ; for they deserted their charges without threatning , sentence or compulsion . and yet p. . it is owned the presbyterian rable did persecute and drive them away . a child could tell him that there is no incoherency : for some left their charges the one way , and some the other way . but what most angereth him is , that it is said , these things were in an interegnum . which he saith is impossible in an heredetary kingdom , where the king never dyeth . whether the author of the d vindication , spake properly in this , let lawyers determine : i will not judge in such mat●ers : but i am sure there was then no exercise of government ; either in the state , or in church , which could take course with what was amiss ; and if the king cannot die in law ; how another could be set up , let the estates of the nation inform this bold asserter , by defending their own deed in a way suitable to their place : if our foundations may be thus shaken , impune , at the pleasure of private persons ; and k. ●'s interest so plainly , and publickly pleaded for , under king w. the government is in no safe condition . it is said d vindication , p. , the oppressed people having potentiam , tho' not potestatem , it was not to be wondred at , that they relieved themselves : whence our author very wisely observeth ; it is no new thing for presbyterians to think power a sufficient call to act illegally : as if these were equivalent terms ; it is not to be wondred at , if such a thing be done : and there is a sufficient call to do it : the one importeth no more , but that there was provocation ; which we affirm that the rable had , the other that they had warrant , and that they did well in what they did : which was never asserted in the book that he refuteth ; but often , and expresly disowned . he doth indeed make a real contradiction ( which it seems he behooved to do ; for he could find none ) whereas he alledgeth that p. ● . it is said , in galloway the incumbents were generally driven away : and yet elsewhere , they deserted without threatning , or compulsion . the strength of this contradiction lyeth in his leaving out half of the sentence that he citeth ( by the like means he might make the scripture speak blasphemy : and so the devil cited it when he tempted christ to cast himself headlong ) the authors words are in galloway the incumbents were generally driven away , or deserted . we have next p. a horrible contradiction : it is said p. that the rable went away from mr. skinners house after they had eaten . and p. . they took the poors box by force out of the house of mr. russel , and yet it is said p , , that they are misrepresented , when it is said that they did eat and drink at the expence of them whom they rabled : and that all the reports of them , give account of their not laying their hands on the prey est. . . a. at mr. skinners house , they did eat at the invitation of the mr of the family : neither did they any violence to that family ; both which are expressed in the place that our author citeth : but it was not fit to take notice of these circumstances , for it would have spoiled the designed contradiction : if he can instance , where they took meat or drink by force , than may be glory in a contradiction , at lest a falsehood . for taking the poors box , it was not laying hand on the prey ; for they offered security , that the box , and money and other utensils of the church , should be safely kept , and restored to them who should be concerned in that church : but this also must be overlookt for the former reason : if he can make it appear , that they put any of these goods to any other than the proper use , or disposed of them to themselves , he should say somewhat to the purpose . yet another contradiction , p. ▪ it is said vind , p , . it is better that england and scotland be not united , than that the institutions of christ should be thwarted ; and yet it is said , may not two nations trade together , and be governed by the same laws : and yet bear with one another , as to church ways ? i confess my shallow wit cannot reach a contradiction in these two assertions . the author is there answering an argument brought why episcopacy should be the church government of scotland , because without it we can not have a national union with england ; and he bringeth these two answers ; either of which is sufficient . if he think that the author of the d vindication meant , that england , and scotland might be united in trade , and civil government ; and yet not so united : then certainly , either that author or this , must be a very dunse . on this occasion he asketh ; may not the west of scotland , and the other parts of that kingdom trade together , and be governed by the same laws , and yet the west not impose their kirk ways on the rest of the kingdom : and here he triumpheth , with a responde gilberte . — some will think this fine notion no great matter of triumph ; but rather it exposeth the meanness of the authors understanding . i hope he will accept of a rational answer , tho' it be from another hand then mr. rules , whom he there insulteth over . i say first ; there were no inconsistency , nor would imply both parts of a contradiction , if presbytry should be in the west , and episcopacy in other parts of the nation : tho' it might breed much breed much confusion ; and were an irrational setlement , scotland being one national church . . the reason why the same government should be setled all the nation over , is , because there is but one government instituted , or warranted in scripture . if our rulers had other grounds for this determination , these do not weaken , but strengthen this . . it is false that the west imposeth on the rest of the nation : the law hath setled the same church government through the whole nation ; and it is not in the west only that that government is desired by ministers and people . amidst his pretended contradictions he findeth p. . some other faults , with this book , that it saith p , , presbyterian government was setled by christ : and this he doubteth whether it be an oath , or not : but saith ▪ that it is an oath is most natural to the words . an intelligent reader will wonder how such a construction could be put upon such words by one whose witt is not a wool-gathering : but his wonder shall be increased if he shall read the whole passage out of the book it self , which is , we desired to meet for other ends , than setling the presbyterian government , we know it was setled long before by christ as his institution but fain he would disprove the truth of this assertion which he endeavoureth by two topicks , well suited to the size of his learning : the former is , he setteth down a most ridiculous parcel of arguments against episcopacy ; which he saith , is our ordinary cant : can he produce any author among us that ever used such a way of a reasoning ? and this he is obliged to do , seing that which he professeth to be now on , is , to give some expressions out of their printed books , as the title of this his second section beareth : if the meannest of our party should talk at that rate , we would sharply rebuke them : if there be not on our side found stronger arguments against episcopacy , we shall yeild the cause . if he cannot tell us where these passages are to be found ( as he hath not done ) i leave to the world to pass a judgement on his conscience and honesty ; i take notice of two things that he observeth , before i come to his other mighty argument . one is , we never call the apostle st. paul ; because he never swore the solemn league and covenant : this is to talk ridiculously , i will give him better reasons for this our practice ( tho' we can bear with them that do otherwayes than we do ) one is we usually give that glorious instrument in the work of the gospel , a more peculiar title than that of saint ; the apostle paul. every good man is a saint ; and every one canonized is called saint : but every one is not called an apostle : again the title of saint before the name of any person doth ( in the popish church from whence we derive this custom ) absolutely depend on the popes canonizing that person , as that of sir prefixed to ones name , on the kings knighting of him . they do not call a man saint only because he lived a holy life on earth , and is now in heaven : for then moses , aaron , david , &c. should have this title prefixed to their name , which the men i now debate with will not allow , nor do they practise it . farther it may be made appear that the primitive church did not thus saint . men , but when she also worshiped them , and their relicts . as the learned mede comment in clav apocal●pt sheweth out of surios in t : . no : . that when from council : constant : under comstantin : iconomach : some were sent to convince stephen the monk , he accused them , that they had banished the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saint , and would have these holy men called only apostles and martyrs . and cedrenus telleth us , that the same constantine made an universal law ( which , saith mede , was no doubt according to the sentence of the council ) that none of the servants of the lord should be called saint , but that their relicts , if found , should be neglected . hence some will inferr , that the use of this praenomen began with st. worship , though afterwards it was confirmed by canonization , as st. worship also was by the pope ; and therefore they ought to be laid aside together . it is true mr. mede laboureth to appropriate this prohibition to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying the honour of intercession : but i would gladly know what other epithete , which can betranslated st. they put in the stead of it . neither do i find ground from any good author that ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an intercessor , but enough of this digression , which is sufficient to excuse presbyterians , in this matter . another thing i note on this first argument of our author , that he saith , the author of the d vind. from these ( viz. the senseless discourse that he had framed for us ) and such like arguments : allows no church , but the presbyterian to be of divine institution ; and unchurcheth all the episcopal churches ; while yet he denyeth not papists to be lawful ministers . the absurdity of this allegation is manifest to any that have read the book he mentioneth ; for from the beginning to the end of it , neither any of these arguments , nor any such arguments are mentioned , if he can point to the place where they are to be found , i shall bear what blame he pleaseth to affix upon me , on this account . the conclusion also that he draweth from these , and such like arguments is falsely , and disingeniously ascribed to that author : for no such conclusion is to be found in his book , we ever acknowledged episcopal churches ▪ to be true churches , and their ministers to be true ministers . his other argument is , if he can but refure the learned dr. pearsons defence of ignatius epistles , or shew us any authentick record , or received antient history , that presbytry was ever the government of the church ; than we shall yeild the cause . if he will not be of our opinion without this condition , let him even enjoy his own : for all that can be demanded that way having been abundantly done by several of our perswasion : neither that author , nor i , think it with our while to essay any thing farther for the sake of such a pitiful pamphlets as this : but if he will please to answer what our men have written ; it is like what he bringeth may be considered . it had been asserted by some of the pamphleters answered in the ●d vind , that in stead of bishops , were set up to rule the church : and he is pleased to call the answer to this , quibbles , but thinketh not fit to give any return to what is said in disproving of that absurd assertion : and so the whole of it standeth in its intire strength : only he affirmeth that all there said dependeth on this supposition , that the parliament is the church , because that the parliament put the government into the hand of those . it is strange that this writter will needs have the presbyterian ministers , and elders in scotland , when the government was setled by parliament to be but . where in the book he pretendeth to answer , it was told him that their representative , the general assembly , consisted of ministers , and ruling elders ; and nothing said to disprove it : but some will keep to the conclusion , let the premisses be what they will ; we are far from making the parliament the church : the presbyterians had intrinsick power to govern the church , and what the parliament did was no more but allowing the exercise of this power , and adding their civil sanction to it . p. p. . he is very angry with an assertion , that we are for moderation ; and on the contrary he bringeth a multitude of accusations against us , partly false , and all of them abundantly answered , as of old ▪ when things were recent , so lately in the st and d vind : to which answers he doth not pretend to reply any thing , but confidently repeateth the former imputations . it is in vain to debate with men of this strain , or to answer what they say : i have seen some scolds so insist , in spite of all reason that could be brought against them : but for men pretending to learning to use such a method , is not usual . he speaketh p. . of an answer given in d . vind : p. about a protestation given by some presbyters against the king , and some acts of parliament . i have lookt over that page , and some before and after it , and can find no such passage : and therefore must leave it till he give us a more distinct information about it . he findeth ( as he fancieth ) a plain contradiction ; that it is said ibid : that the fatal division about protestation and remonstrance was not so much as mentioned among us : and yet it was moved that some of the sentences of the remonstrators should be taken off what was moved in the assembly was , that some brethren had been deposed in the time of our late differences , and these sentences were taken off by other judicatories , that this might be confirmed by the general assembly , which was done . is here any reviving of these differences : if he childishly lay the stress on the word [ mentioning these differences ] he may know that old debates are said not to be mentioned , when they are sopite , not contended about , nor do divide the church into factions ; though they be discoursed of , as things that once had a beeing . he quarrelleth p. , with the constitution of the general assembly ; but will not be at the pains to answer what hath been answered to either himself , or some of his brethren , making the same objection , in their former pamphlets . it was a general assembly of the presbyterian church , which had the ruling power by law , as it always had a right to it by the gospel . ●f he had proved that fasting on the lord's day , is making bold with it , he had spoken somewhat to the next purpose he falleth on ; or that he could shew that feasting is necessary on the lord's day , otherwise what he bringeth is not ad rem , what followeth p. , . about purging work , is a piece of booff●nry , and a taste of the mans spirit and skill in reasoning : for what he addeth about complyers with episcopacy , professing repentance ; we do not controvert : only it is seen since that time , that others have followed the mans footsteps , of whom , he speaketh . what remains of his observations on that book , is , partly about the witnesses that are brought on both sides , for the matters of fact in rabling . it was alledged in the ●d vind. that the witnesses to attest the rablings were generally the persons rabled : we not only derogate from their testimony on this account ; but we disprove what they affirm : on the other side , they are mostly other persons and if he can disprove what they testify , we shall , so far yeild to him . for his gentry , or ministers who are not parties in that particular ; we never rejected their testimony ; except when he telleth us a gentle man , or credible person , said so and so ; but we must not know who he is , nor enquire whether he said it or not . he next hath a long harangue to ridicule mr. rule ; ( whom he will needs have to be the author of that book ) as commending himself , and that pretty odly . for his vindication i recommend it to any who in this would be satisfied , to read the book , as to these passages where he will find half sentences , or passages dismembered without the antecedentia & consequentia , to give the whole an odious aspect . next that what was said ( whether by himself or another ) was se defendendo : or in defence of a brother , who was ( in these things ) reproached , and through his side the cause that he owned was exposed the apostle paul is a precedent in that case si liceat magnis componere parva . if the wrong numbering of the pages be taken notice of , for the readers better direction , this cannot escape our authors critical eye ; but must be placed among the faults of the d vindication . when he begun his censures on this book he promised ( magno hiatu ) to find , in every page , scurrilous railing , vntruths , contradictions , and nonsense : for the ▪ st , and d , he hath tryed his skill ; but i hope without success : on the d head he hath said little ; but for the th , tho' that be the talent they confidently ascribe to all presbyterians , he hath not so much as attempted any thing . it were well if this would make them more modest in their censures of us . mr. meldrum is the next person he dealeth with ; whose letter ( annexed to the former book , containing a vindication of himself from the false aspersions cast on him in the pamphlets this author would fain say some thing against : but findeth little matter for his witt , and malice to work upon : the st thing he quarrelleth is , a complaint that the pamphlets which reproach him are spread in england and hardly to be found in scotland : which he excuses , because they have not the liberty of the press , nor importing such books : and that some of them were taken in berwick . a. these of their railing pamphlets which have been imported were never challenged ; none ever came to trouble for them , tho' we well know who brought them into the country . the books taken at berwick were some copies of a piece against the civil state ; and striking at the foundation of the present setlement . it was not presbyterians that arrested them ; but those in chief authority under the king , who are not all presbyterians . next he blameth mr. m. for calling the covenant a sacred oath : against which he raileth , but doth not argue . i hope the want of the kings authority could not make the matter of the oath to be bad , if it be otherwise good . neither did the covenant want the royal authority : the national covenant was signed by k. i. and by c. . and the league and covenant also by the latter . again it is said by mr. m. that the submitting of some to reordination is scandalous all that he hath in answer to this is , some of the reformed french did submit to it , e. it is not scandalous . if this be a good argument i could tell him some of the french protestant ministers , and those of the most eminent that came to england refused to submit to it , e. it is scandalous ; his account of subscribing a paper that was said to be the oath of canonical obedience , our author is pleased to call shufting and shifting : and this is all the refutation he thinketh needful to to that discourse ; and so it standeth in its intire strength . that he lamented and yet continued in his canonical obedience . is an invidious representation . he lamented his signing of that paper : he did nothing but what he thought himself obliged to though he had never signed such a paper , which was not formal canonical obedience ; but performing of these duties that his office obliged him to , tho' there had been no bishop in the world. he putteth off all the rest of this letter and the book in which it is , by telling us it needed no answer ; whether it be so or not , let the readers judge . he now undertaketh another antagonist , the famous learned and holy mr samuel rutherfo●rd , who hath now a long time been , i hope , in glory : and whose same shall remain in the learned world , when the name of such an one as this scribler shall rot. among the many excellent ●●rks of that author , he singleth out his letters ; which were written on several occasions , in a familiar ( but most heavenly and affecting stile ) to private persons , some of them but of ordinary capacity , tho' of eminent piety : and without any design of being made more publick then between the writer and receiver . these were many years after his death collected , and printed by a great honourer of mr. rutherfo●rd . in these letters there are many passages that are expressed in words not very common but very apt and significant , and many homely similitudes are used ; but these most plain and expressive of the thing designed . but i challenge this moinus , with all his critical skill , to shew any thing in them that is unsound , that is derogatory from the majesty of god , or the glorious excellency of our redeemer , or that tendeth to corrupt the soul ; and not to engage it to christ , and to the way of holiness . there are indeed many passages uninte ligible by two sorts of persons , viz. by english men , who are not throughly acquainted with our language : and by men who are unacquainted with the exercises of a believing soul , and its communion with god in christ : which i suppose gave the occasion of this writters laborious transcribing these passages . there are many who speak evil of the things they know not . let them who are acquainted with the mystery and power of religion , consider these letters , and i am perswaded that , so far as they understand the language they are written in , they will have other thoug●ts of them than this author hath ▪ in the end of these citations , our author hath one short observation , which if ye will believe it ( and ye have his word for it ) will make all these letters most absurd : that is p. all that is meant here by christ ▪ is presbyterian government . if presbyterians know , nor mind no more of christ but that , let them be hissed at and abhorred by all the world ; can the man who uttered this word have any regard to conscience , or credit ? is he to be lookt on as one who understandeth what he re●deth , or careth what he saith ? and not rather as a prophane mocker whose bands shall one day be made strong ? he concludeth this section with our principles about civil government , which he proveth out of some passages in publick papers in time of the late war between king and parliament . these were the effect of the unhappy differences , that then were ; which were man●ged by statesmen , and these not all presbyteri●ns : and the church , that was drawn along with them , did not consist of presbyterians wholly ( tho' that was then the publick profession ) as did appear when episcopacy was after set up . what he citeth out of the hind let loose , and jus populi , we will not answer : for these books were never owned by all , nor the generality of the more judicious presbyterians . i now proceed to his third , and last section , in the former of which he hath made a collection of notes of sermons ; a●d in the latter of passages in prayer said to be uttered by presbyterian ministers . i joyn these sections together , because they contain things of the same nature , and the answer to them is the same . to examine all the particular stories here set down ( considering to what distant times and places they relate ) would take much time , much pains , and also no small expence , for intelligence : and when all this were bestowed , the result would not be operae pretium ; tho' we should find all to be lies ; for many of them carry their improbability and falsehood in their face , and will be believed by none who is acquainted with scotland nor by strangers who have not enslaved their credulity to a party , whose work it is to disparage their opposits , and to get esteem to themselves ▪ by lies and forgeries , nor can the impudence of this author , expressed p. . in his asserting the truth of what he hath writen , be able to impose upon judicious and unbyassed persons . i shall not say , that all that he hath here narrated is lies , and pure forgeries ; ( tho' i solemnly declare that i know not any one passage among them to be folly true , as he relateth them ; nor can i meet with any person who hath such knowledge of them ) for i know there are among us some who are not : so polished as they should be , who may be guilty of some expressions that are rude , unexact , or too course or bald , and unbesee●ing the gravity and greatness of gospel truths . but i gladly would know what party of men are , or ever were in the world consisting of so many individuals , among whom some such might not be found . i am sure the episcopalians cannot pretend to it : if we were disposed , so to imploy our selves ( but we abhore to ●ake in such a dunghill ▪ we could muster up as long a list of passages , unbecoming the gospel● and that without lying or forgery ; i do not say we could equalize him for vile , and absurd stories : for i do not believe that it is incident to men who bear the christian name , or that ever stept into a pulpit in scotland , to speak some of the things he here relateth : and therefore we will not vie with him in the talent of writing at this rate . but we could make it appear that his party hath no cause to glory over ours , in the matter of freedom from indecencies in preaching and prayer . wherefore it is evident that the tendency of this part of his book is to expose his nation to the contempt of strangers ; yea to make the work of preaching ridiculous to a profane , atheistical generation ▪ who already misregard it the stories that he ( with the help of a cabal of the same spirit with himself ) hath collected for p. . he mentioneth the collectors of these notes are not all alike absurd , some of them being horrid blasphemies ; others ridiculous nonsense ; some false doctrine : some scurrilously obscene ; and there are some which have no other evil in them , but that the manner of expression is undecent , and too mean. so what is here narrated is not equal , as to truth or ground and occasion given for such stories . sometimes he disguiseth what was truly said , and putteth it in another dress , to make it ridiculous or absurd : others he maketh up , by tacking or passages together , which might be spoken at diverse times , and diverse occasions , and little harm in them : but when blended into one , they appear odd and become unsavoury . others again are pure fiction , and no occasion given for such report ; but the witt of the caball is both father and mother to them , and this scribler is the midwife at least . if i give a few instances of this kind , and bid him ( or any else ) defiance to prove them by any credible testimony , i hope the reader will think his whole collections sufficiently discredited , and this part of his book refuted . i give for instances two stories of mr. kirton , p. . another of his p. . and of mr. kennedy , ibid. also these of mr. artkine , and mr. kirton p. . and one of him in the top of p : , and the st two of him p. . that prayer of mr. blair p , , and especially what the author affirmeth that several in the meeting-houses of late have made use of the same expression : that prayer ascribed to a head of a colledge , p. . and that which followeth , beginning , good lord what have ye been doing &c. that prayer about the election of parliament members at edinburgh , p , . and the st of mr. areskine , ibid , that of mr. rule ibid , that prayer of the minister at the dissolution of the assembly : i might mention abundance more of them , which are as false and groundless forgeries as ever were uttered by any tongue : but these may suffice for a taste of the honesty of this author , and his collectors . what followeth in the last page sheweth to what an height of boldness one may come in averring known falsehoods , when he is left of god , to invent and spread them . hence this author hath the brow to say these are but a few of many thousand instances and that these are dayly used in their preachings and prayers : also , that though strangers will hardly believe these , yet they who are unfortunatly bound to converse with them are sadly sensible that all is true . and that many of the worst expressions are purposely left out : and this forfooth , under pretence of tenderness to offend the ears and eyes of modest readers , ( o horrid hypocrisy ) and that thousands in scotland of the best rank and reputation are ready to attest these . also , that presbyterians will not deny what they so much glory in , viz. this extraordinary way of preaching and praying , which they think an excellency and perfection , and call it a holy familiarity with god ; and a peculiar priviledge of the most refined saints . not one word of truth is in all this : the presbyterians are so far from glorying in such praying and preaching , that they abhore it , and judge , that they against whom such things can be proved , ought to be severly rebuked for the least of these : and for others of them , cast out of the ministry and no more be suffered to profane so holy a work , as preaching is . appendix our adversaries are not satisfied to reproach us at home , and in england ; but it seems have made it their business to misrepresent us all the world over , as far as the publick intelligence can reach : therefore have they prevailed upon the simplicity and credulity ( if it may not be imputed to a worse quality ) of the publick news-man , who writeth the monthly mercury in his news for april ; first to belie , and then to rail upon , the presbyterian church of scotland with open mouth : the former in his historical part , the other in his reflections , p. . and . if the writer be ignorant of the unhappy division , and difference of parties , and sentiments that are now in scotland , such ignorance rendereth him unqualified for his undertaking : if he know these things , he must either be strangely byassed to the one side ( and that side they every one knoweth is not generally inclined to the interest of king william and of the vnited netherland , but rather to that of king james and of france ) or he is wonderfully receptive of whatever is told him : none of which are proper inducements for an historian ; especially such an one as maketh so bold with all affairs . sacred and civil , as to subject them to his criti●al and decisive conclusions , and who so magisterially passeth sentence about them . if what he writes about scotch affairs , in the places above mentioned , be duely considered , and if men will receive due and imparti●l ●nformation about them , it will be enough to discredit all that he hath written ; unless he make a publick recantation of the injury he hath done to a whole church ( and consequently to the authority of king and parliament , who have thought fit to own that church , and establish her by law ) which hath deservedly been famous among the churches of the reformation ; to receive all his informations from one side , and neither to consider the probability of the matter , nor to hear what the other party hath to say for themselves , is such a conduct as is intollerable in one who pretendeth to inform the world of the truth and certainty of all occurrences . i intended farther to expose this author , but hearing that by his death we are out of hazard of being injured by him a second time , i onely shall give a true account of what he hath misrepresented : and for some other reasons i shall forbear a more full narrative which once was intended . he saith p. . that a synod of the presbyterians in scotland , met ( i suppose he meaneth of the general assembly , which was indicted by royal authority , with consent of the former assembly , which begun at edinburgh january . ) that they came to some heats in that assembly ; so that the earl of lothian , finding their heats increase , dissolved the synod . here are two palpable falsehoods in one breath ; one is , that they came to heats in that assembly ; and that these heats increased . nothing could be affirmed with less semblance of truth . i believe seldom have so great a body of men met about so weighty and difficult affairs , among whom less did appear that could be called heat . they had no heat with the episcopal men , who made address to them ; but treated them with all respect and civility , ( which they themselves did publickly acknowledge ) tho' they could not yield to what they demanded , for good and weighty reasons , which they gave for their determination . neither was there any heat among themselves , but did brotherly debate matters in the committee , and concluded on what course should be taken : in the assembly it self , the matter was not so much as debated : the opinion of the committee not being brought in before they were dissolved . the other falsehood is . that the earl of lothian dissolved the assembly on account of their heats . this is so far from truth , that his grace never complained of any heats , nor mentioned any such cause of his dissolving them , but only that they had sat long , and had not brought their business to a period . there was indeed some confusion at the dissolution of the assembly , by a cry that was raised in the house : but that was the effect of the dissolution ( or rather of the manner of it ) not the moving cause . the mercury doth farther injure the church of scotland , in the remarks that he maketh on his own false history : calling the presbyterians a terrible sort of people , that for the most part we find nothing in their assemblies but disunion , discord , and a spirit of persecution . no answer is fit for such an indefinite charge against a whole church , but to deny the truth of it ; and bid defyance to her adversaries ( whose tool this man was ) to prove what they lybel against her : every one will see that this pitiful historian hath brought nothing that can bear such a conclusion . it is also too great impudence and petulancy for a stranger to talk at this rate , against a church so much honoured by all learned and good men , who have known her , or her principles and way ; and that on so slender ground , as the information of her sworn enemies : and when even what account he hath given ( which is wholly false ) if true , could not amount to what deserveth such a censure : what if they had unreasonably refused communion with a sort of men who had stept out of the way , and who generally had so heavily persecuted them ? is this the whole of their actings in their assemblies ? make they no good acts ? do they nothing for bearing down sin and advancing of holiness ? he next compareth them to the priests of spain , and saith , they would erect an inquisition tribunal if they were not restrained . if the tongue and ●en be let loose at this ra●e , the best of men shall be made as black as hell , by such scandalous libellers , can he tell us what is in our way that is like the inquisition tribunal ? whom have we imprisoned ? whom have we burnt , or fined , or banished ? what civil punishments have we inflicted ? or have we censured any person for truth ? or forced any to tell the secret thoughts of their heart , and then taken their lives for them ? but why do i take so much notice of his spite against us : it is also spued out against protestants in general ; and these in other places as well as scotland . what religion he was of for his principles . i know not ; but i am sure in this narrative , and censure , he hath not shewed a christian spirit . how odiously doth he compare the presbyterians in scotland , and them who adher●d to the synod of d●rt in the netherlands , with the bishops and clergy of france . did ever either of these endeavour the extirpation of them who differed from them ; and that by so bloody and barbarous means as was the french dragooning . the scots presbyterians and the reformed in holland● must also be like the jesuites , who keep up the war between the emperour and the pope . but wherein , i pray you , lyeth this similitnde , do any of us medle in the affairs of state , or in the making of peace or war ? do also the ministers of holland intermix in these affairs ? the design of all this clamour is evident to be that the church , as well as the state , should give a vast toleration , and that of all kind of opinions and church practices , that the presbyterians should allow them who are for the jus divinum of episcopacy to govern the presbyterian church ; and suffer arminians to teach , and spread their doctrine in the congregations which are intrusted to the care of the presbyterians , and of whose souls they must give an account : and the ministers of holland should allow arminians to be ministers and elders , to teach and rule their flocks . and that it is not enough that they do not trouble them while they seduce their own followers ; but they must incorporate with them , as one body , both for teaching and ruling ▪ and nothing will please this man but the magistrates persecuting the church , unless she will take vipers into her bosom . we plead not that ministers may be suffered to do what they please ; as he invidiously representeth the matter : if ministers transgress the laws , let them be punished : if they oppress their neighbours , let them be restrained . but it is no good service to the interest of religion , to stir up the magistrat to restrain the church from exercising that government and discipline that christ hath instituted , and the law doth allow . it may rather be said , that it will not be well with the reformed world , if one of this man's temper be suffered to write what he pleaseth ; and that as the publick intelligence . finis . notes, typically marginal, from the original text notes for div a -e this was written long before his ●eath . bellum presbyteriale, or, as much said for the presbyter as may be together with their covenants catastrophe : held forth in an heroick poem / by matth. stevenson, gent. stevenson, matthew, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) bellum presbyteriale, or, as much said for the presbyter as may be together with their covenants catastrophe : held forth in an heroick poem / by matth. stevenson, gent. stevenson, matthew, fl. - . [ ], p. printed for a. rice ..., london : . first ed. cf. nuc pre- . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism -- poetry. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion bellum presbyteriale . or , as much said for the presbyter as may be . together with their covenants catastrophe . held forth in an heroick poem . by matth. stevenson , gent. tantum relligio potuit suadere malorum . london , printed for a. rice , and are to be sold in st. paul's churchyard . . to my very good friend , dr. collins . sir , i joy to hear of your conformity , and think what comfort it must needs be to that reverend father , your bishop . i wish you many and happy dayes in your cassock and surplice ; nor am i less glad you have cast off your mourning cloak of presbytery , which i am sure s. paul will never send you back to troas for ; praestat recurrere quam malè currere . these twenty years has the church , like another rebecca , laboured of two nations in her troubled womb ; the presbyterians endeavouring might and main to supplant the bishops , and plant a company of stinking elders in their places . but ( god be thanked ) the confederates have miss'd their mark . my title-page speaks of war , but peace to you : — tu tantùm vivere pugna inque pios dominae posse redire sinus . which , for the better understanding of such as never arriv'd at corinth , is thus : — fight you to scape , and safe retreat into your ladies lap. but sir , did not my good meaning hope for some candour and acceptance , i should never have had the confidence to present your judicious eye with a toy so beneath you . sir , i wish you well ; nay , more , that you were a bishop : and that you may soon be so , is the hearty prayer of him that was sometime a member of yours , but still is , and ever shall be sir , your humble servant , m. stevenson . bellum presbyteriale . have ye not seen the coles that lively burn , of their own ashes make themselves an urn : and on occasion from their shady bed make speedy resurrection from the dead ? such are those classick glowings that long lie rak'd up in embers of obscurity ; whose envious sparks the presbyterian locks in his close breast , as in a tinderbox , and but the dread of just revenge doth hinder , would turn the surplice & lawn-sleeves to tinder ; nay , for a little profit , or a name , set ev'n the sacred temple on a flame . his spleen has its dimensions so out-swoln , no man can think the fire from heav'n was stoln , which , like those lamps reserved from the air continue burning many hundred year . so presbyterians age to age conceal the fiery bowels of their lurking zeal : as if the sulph'rous cakes of that deep cell were as eternal as the fire of hell. they wrap the white witch in a cloud of night , dark as the curtains of false faux his light , til mischief prompts them to 't , then , then , they double their flames , & make the church & state their stubble ; and would forestall ( their fury is so fierce ) the conflagration of the universe . some smaller lights hover to and again , which we call will i th' wisp , or lanthorn men , these like the gloworm , that terrestrial star , do sometimes glitter , sometimes disappear . or like joan's candle else , this twinkling train are out and in , and in and out again . these are those lights upon the stage , we see ye going now to act your tragedie : those heresies i mean , those schisms and sects by you directed to those sad effects . you the pyrites are ; these sparks are some of those that from your flinty bosoms come . you are the stone , the steel , sulphur and match , these only tinder are , and apt to catch : in sum thus only differ your conditions , you are the aetna , these the evomitions . and more than this , your actions vary not , one is the canon , th' other the case-shot . for , in a word , 't is plain ye both conspire to set the kingdom and the church on fire . and to that end the furious brood of smec judging themselves too long kept under deck ; as eager mastiffs that have long time lain under restraint of a commanding chain , and now got loose , there 's nothing in their way which to their teeth shall not become a prey . so 't is , these classick currs do nothing fear , but like acteons dogs their master tear . well had it been , and had i had my will , these tygres should have been kept muzled still . foxes i say , that our church-vine deface , and plant their stinking elders in the place . which they begin , for now of late these rabbies have made cathedrals like old wildred abbies , and with the draggon with all fury press to drive the church into the wilderness . with their black brood of angels , sons of hell , they help the devil against st. michael . there you may look before you and behind , and in the windows read your envious mind . which makes me wonder how that clergy looks to have their elders learn'd , and burn their books ! but this of all i do the strangest deem , that presbyterians , who would christians seem , should so forget themselves as not afford a reverence to the shadow of their lord ; but he must suffer by the english jew . as in his person , so his pourtraict too . cause crucifying at jerusalem was not enough , he now is ston'd by them ; nay , and his mother that stands weeping by must have her scene too in the tragedy . like men possess'd they dwell amongst the tombs , and rifle graves , and dead mens resting rooms . whom the blest virgin cannot exorcise with all the holy water of her eyes . pitty us heaven , that labour of a curse , were hell broke loose we could not sure be worse : the bishop doubtless with much quiet bears his losses , and forgives the plunderers , who in so sacrilegious steps have trod , they have not spar'd the very house of god : and thus methinks i hear them check their care , can servants better than their masters fare ? to rob the church a sin is of that stature , heathens abhorr'd it by the light of nature . a num'rous army before delphos fell , though it were but the devil's oracle . with us the case ( to greater sin ) does vary ; for god's own house does need a sanctuary . but this our shame , o may it ne'r be known ! the hands that robb'd our god have been our own . and what a vain excuse we do alledge , pull idols down , and commit sacriledge . thus , presbyters , ye see what ye have done , brought church and state into confusion . episcopacy ( as it well appears ) has prosper'd in this church a thousand years . look back upon the church , you may derive its institution from the primitive . in sacred scripture no where it appears , titus and timothy were presbyters . true , such there were with bishops ( if you 'l hav 't ) contemporary , but subordinate . it were a fond conceit , and over-reach'd , to say the ass was balaam cause he preach'd . to rule without a king is to no boot : and shall the church have neither head nor foot ? what order in the church or state would be , we are convinc'd by our late anarchy ; when , notwithstanding all the lights ye boast , we were in darkness , worse than aegypt , lost , aegyptians , prince and peasant , the text saics , arose not from their places in three daies ; yet they knew where they were , which is much more than we , i 'm sure , could say this good while ; for ev'ry man with us is out of 's place , the servant now is where his master was ; where the king sate enthron'd ( under the rose ) the beggar has advanc'd his copper-nose . now the clown lords it , and the gentleman sees that it will be so do what he can . whose taylor 's on his back , his thefts enchases in characters of gold and silver laces . the councellor is brought into disgrace , and for supply , the fool is in his place . and now to see how times and seasons alter , the thief condemns the judge unto the halter ! well may the judge in admiration stand , and ( as the thief did once ) hold up his hand ; yet strange not at this metamorphosis , holding up hands has been the cause of this . to the exchequer whom would ye prefer , the cheater is already treasurer . touching the church , ( o that it were a dream ! ) the crosier's turn'd into a weavers beam . in the dean's pulpit is a taylor heard , that measures time , not by the glass , but yard . weavers and taylors ? how 's that understood ? are they to coat the fathers ? why that 's good . wolves in sheeps cloathing preach unto their dams , to have a care of their own tender lambs . the soldier preaches with his sword by 's side , as if therewith he would his text divide , and open what he understandeth not , as alexander did the gordion knot . with infinite inversions such as these ; as if the whole were the antipodes , learning and liberal arts turn'd out of door , all were decry'd : turcism commands no more . we put the bible thus ( oh sin of man ! ) in competition with the alchoran . a thing that fals to nothing , if she chance to crack the crazy crutch of ignorance : thus in a maze they have bewildred us ; none but our god can be our daedalus . but this was their design , these their intents , to tear our church in pieces for her rents ; a thing my hopes perswade shall never be , maugre the handy-crafted hierarchy . those cursed corahs , those church-catilines , the scue-bald synod , and her club-divines , hells ambuscado , nor a scotish lurch shall set a kirk a tiptoes on our church , which into heaps ( i hope ) shall ne'r be hurl'd , until the second chaos of the world , under which ( as by record it appears ) england has flourish'd many hundred years . ye bend your bows though , and prepare to fight , bishops the marks are , and lawn sleeves the white . instead of our church-musick ye suppose none like the twang of the organick nose . but yet if some ( you ne'r shall know for certain , if i mean burgess , and sir harry marten ) had in their stews met but with self-like choices , their want of noses had untun'd their voices . the purity in surplice signifi'd , ye , as the whore of bab'lons smock , deride . goodness ! how came this secret to be known ? did any sister measure't by her own ? so likewise that church-ornamental cope ye call the outward garment of the pope , forgetting these things only represent paul's decency , order and ornament . and fondly you that superstition make , which wiser men but for distinction take . of bishops ye complain there 's too great plenty , and yet for one ye strive to set up twenty ; but better with alcides trace the lists , than bryareus that has an hundred fists . athens can tell you ( with a dolefull groan ) that thirty tyrants oftner struck than one : in church or state the difference we see monarchy is prefer'd to anarchy . but all the business whence they so displease is only this , their lands and pallaces . you therefore in deep policy think fit , joseph for his gay coat should to the pit. beloved you very impatient are to keep your breeches out of moses chair , ye would so fain be sitting at the helm , though ye the church should in the waves o'rwhelm o how ye tack about , still to enure the needle to your northern cynosure . but this shall come to pass , would ye know when ? at the greek calends , and soon enough then . now let me give you but a character of a young anglo-scotic presbyter : first he is one whose face with hair's thin thatch'd , one that in scoggen's pyde crows nest was hatch'd , who not yet fleg his godly mother set an ordination of the kirk to get , wherein she soon prevail'd , and at the grant he stretch'd his jawes , and gulpt the covenant ; he knew not what epicopacy was , and that indeed made him the better pass . strait then out-went this new imbrother'd elf , and the next village set up for himself . he call'd in th' elders , and he chose out twelve ; and now the hatchet having got an helve , he hew'd down sin , and that same very year most of the sisters backward fell for fear , or else for love ; for on a time being sifted , they found the man most able and well gifted ; he often knock'd the fathers out of joynt : no matter though , he still press'd home the point . the elders wives were every sermon at , yet were not constant hearers for all that . when any law-sute in the parish fell , he and his jury judged israel . if any one without his leave should wed , they found his leaving when they went to bed : and more than this this novice dares to do , yet this is it ye bring the english to . but stay , though this of scotish slaves be born , it is a thraldom english spirits scorn . when a deacon shall a sermon make , and for his context all the bible take ; here we might , may be , grant him our consents , if he were register to both testaments : but ramble how he please , he 's in his road , for in the pulpit he still walks abroad ; and if this hour he single out a text , it is enough if they two meet the next . if he can but devoutly rail upon the pride of prelats , all his work is done . or if he can but tell the people how the saints have given their foes an overthrow ; it is no matter if he nedham quotes : thus a diurnal serves him for his notes . men need not question the analysis , his sermon nothing but division is . once he preach'd faith , the publick-faith i mean , and that did work repentance on most men ; for what that old news-monger nedham saith was call'd the publick , prov'd the punick faith , a kind of philosophick faith , by which scarce e'r was poor man sav'd , i 'm sure no rich . but when ye pray , or rather when ye prate ; for many times ye talk ye know not what . then as if god forgat what went before , ye to 't again , and tel 't him ore and ore . in terms impertinent , full of levity , flatness , confusion , and obscurity , with repetitions vain , ridiculous , senseless , and too too often blasphemous , so tedious , it does all mens patience wrong , may be some females fancie what is long . if this the spirit be , then i profess the spirit leads y' into the wilderness , where you might lose your self , but that no doubt , you know in prayer you are easily out . the laver of regeneration you quite lay aside with the baptismall vow . the eunuch ( if amongst your classick cinders ) could not have said , here 's water , then what hinders ? what else would ye , but in your vast desire forestall christ's office , and baptize with fire ? when at the table of the lord we stay for bread and wine , ye send us empty away . whom we must therefore worse than papists call , for they give half , but you give none at all and with your pharisaick demagogs , call it a giving childrens bread to dogs . classicks take heed , 't will be remembered , ye gave christs hungry people stones for bread . for funerals , y' have brought us to that pass , no burial but the burial of an asse : methinks a word were sweet in such a place , where death even looks the people in the face . through the deceased's coffin , such a sight would of an atheist turn a proselite . nay , very dreams do sometimes men convert , the phansie turning preacher to the heart . when could your words pierce deeper , than imprest vvhen fear and sorrow have possest the breast ? dumb dogs that from the house of mourning sneak leaving the more relenting stones to speak . strange kind of brethren ! neither will give bread to those that live , nor bury those are dead . but what my saviour said , so say i too . forgive them , lord , they know not what they do . but ye may see , if on your schisms ye look , you dearly want our divine service-book . in which is wrapt up such a form of prayer . as ( next christs pattern ) does transcend compare , nothing being in 't but of approved worth , nothing but what the sacred text holds forth , even in its phrase and method signifi'd in terms express , or at the least imply'd . it pass'd the persecution , 't were a story too dire and dismal for your directory . this they have left us for the churches good , seal'd and deliver'd with their own hearts blood : a heavenly legacy ; by my consent it shall be call'd , the bishops testamemt . vvhich you that slight , were you your turns to take ye would be brought ( i doubt ) as bears to th' stake . vvhilst for your idol none a faggot kiss : bishops have bled , bishops have broyl'd for this . but faction and ambition were the cause , and not religion , conscience , or the laws : the mitre and the means belonging to 't was that which set this holy war on foot . and finding now the spirits sword to fail , the arm of flesh must help it to prevail . vvhen rebels draw the sword upon their king , into the fire they must the scabberd fling : no dallying now , down goes the church's hedge , to make an open way for sacriledge , and the scotch boar forthwith's invited in to be partaker of the prey and sin : vvho seeing in what straight our classicks lay , though he scarce patience had to keep away , but like a garrison that must resign , on terms though ne'r so hard , rather than pine ; or as the scythians that have never fled their countrey confines , but for want of bread . so said these scots , come , up , and let us go , there 's corn in aegypt , yea , and flesh-pots too . but stay awhile , the jewes must sampson bind , or we have castles in the air design'd . they must take strafford off , whose single worth does weigh down all the vertue of the north , thus wentworth dy'd , whose innocence was such , that all the law in england could not touch . thus fell the churches champion , hurry'd hence to leave the temple void of a defence . nor is this scum yet to assistance drawn , till they to them their souls in cov'nant pawn . hinc illae lachrymae , hence these traytors bring the land infected with the cursed thing . this long time loyal , learned church must bow to the scotch kirk , she is her mistris now . the copy's set , and england it appears must follow 't though in bloudy characters . now comes the army , which , did you but see , you 'd swear it were a goal-deliverie . first came the pedlar lashley with his pack , not of smal wares , but oatmeal at his back ; next came the horse , which so beheltred were , a man would think them going to a fair. the trumpet sounded boote-sele long , but deil a boot or saddle in the throng , except some jockie , galled with a botch , got a blew cap to gratifie his notch . i wonder they ne'r in the stirrop hung , for either foot was with a halter strung ; by which it doth evidently appear , they came to do much execution here . their boots were wisps they on their legs did draw , who then can say , they were not worth a straw ? thus on their galloways while the army jogs , ye'd swear their muckle horse were mastiff dogs . on whose keen backs they did their bums endorse , as men condemn'd to ride the wooden horse . the foot march'd in such haste , as i suppose , many a leg there was out-ran his hose . their clothes so tatter'd were , one would have swore that they had been in fight the day before ; for every suite so scollop'd was with rags , like dung-hill-rakers that had rob'd their bags . o , had the army stood a little still , what work had there been for a paper-mill ! but that in those so antiquated cuts the ' squiers of the body had their huts ; of all the shirts upon their backs , was found scarce so much lint would dress a single wound . i might march on , but here 's enough of these : volumns must speak their bags and baggages . now presbyterians view your proper studds , these are the saints ye fetcht for all our goods , and because those were not enough , they sold their sovereign lord and master too for gold. see now your images , your golden calves , with price and pray'r procur'd in your behalves : and by vast sums it plainly does appear , that ( truly ) these have been your brethren dear . and certainly you here the jewes out-do , to give your ear-rings , and your lop-ears too ; nay , such a false , such an impost'rous crew are yet to learn the way of meaning true . and have a form of fallacy in kirk , mecha would not accept it for her turk . thus in pretence to bring the gospel to us , ye throng'd in swarms of locusts to undo us , panthers and tygres , a ravenous race of harpies that forestall the saying grace . harpies ? i do correct my hasty pen , these miscreants had not the face of men . these are your friendly friends ; indeed these are saints , canoniz'd in satans calendar . dissention kindled zealots that desire , like salamanders still to live in fire . yet to these vagrants have ye ( as i said ) your king , your country , & your church betrayd ; this was the crew wherewith ye england vext : doubtless ye mean to bring the devil next . but wicked wagg'ners , see what ye have done , aspiring to the charriot of the sun ; like busie flyes ye at the candle aim , and scorch your selves to cinders in the flame . was it for this ye waded through a floud of widdows tears , and a red sea of bloud ? when to your selves ye did propound whole realms an independent all the plot o'rwhelms . and on the tropick of your trophies stands , murd'ring your king when you had bound his hands you that malignant call'd the cavallier : who is malignant now ? jack presbyter . what have ye gotten , you and your scotch lyon , that built up babel , and demolisht sion ? this up-start viper all the wealth does share , by you begotten on the womb of war. thus they whose hopes had made them more than proud , for their so long'd for juno grasp'd a cloud ; nor is there law more right , more just , more due , than plunder-masters should be plunder'd too . now they have left off action in this nation , and are turn'd wholly into contemplation , which contradicts the academick art , where theory succeeds the practick part . platonick presbyters , how do their fancies range for sights i th' air , and prodigies more strange than true ! that monster in the news books read , of which the parson brought the wife to bed . this is a fable , and was got ( 't is plain ) as jove once got minerva , of his brain . but if ye could not treason , once a foot , drive on with arms , bug-bears shall never do 't . a rout of holy hell-hounds that have wrought treason that others never durst have thought , for aggravation of whose punishment , god has not thought ye worthy to repent . as if it were a sin that ( while ye live ) heav'n never had intention to forgive . or sure so mild , so mercifull a prince might of your stubborness your hearts convince . but they ( and often so it comes to pass ) whose hands were iron , have their faces brass . guilt feeds the fire whose inward burning throws this cloud of smoak upon your duskie brows , and brands ye with cain's mark , where e'r ye go any man may a presbyterian know . and without judging doubtless men may say 't , it is a prologue to your future fate , who thus forestall the office of the shrieve , and hang your selves in spite of a reprieve . the execution of the covenant , burnt by the common hang-man ed. dun , presbyter , may . . the news i pray ! what doth this throng infer ? do ye not know ? dun is turn'd presbyter . well then ! i see the bretheren in spite of bishops , have obtain'd a proselite ; one that will soon be on the rigid score , and be a cause of turning many more . make him an elder then ! indeed ye shall ; for he is one that may advance you all . that he is now a brother you must grant , for i did see him take the covenant . take it indeed ; yet you must understand , 't was but to give 't the honour of his hand : which he vouchsaf'd with freedom and a smile , and strait commits it to the fun'ral pile . in which he shew'd himself a christian right , to let the works of darkness come to light . bark then phanaticks , who , like demophon , glow in the shade , and freeze still in the sun. howl millenaries , independents too , and anabaptists that heretick crew of presbyterian by-blows ; if these flashes be sacred to you , come and urn the ashes : for we esteem the reliques of these sheets too dirty and debaucht to pave our streets . this mouth-granado from that scotch witch came to set three glorious kingdoms in a flame . a covenant ? no , 't was a conspiracy , plotted by brethren in iniquity . treason , to which the acts of catiline , sylla and marius were deem'd divine . bold assassins that durst attempt all ill , and hollocaust whole kingdoms to self-will . mend , mend for shame , your brother else will look , to hang the authors as he burnt the book : but he presumes , or hopes ye'l rather turn , than follow your black juncto to the urn. while i thus thinking am , who would desire ( were it to roast a rump ) a fitter fire ? in which it now hath pleas'd the fates to grant the dissolution of the covenant . finis . to his excellencie the lord charls fleetwood, and the rest of the officers of the army this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason .f. [ ]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing t thomason .f. [ ] estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) to his excellencie the lord charls fleetwood, and the rest of the officers of the army fleetwood, charles, d. . england and wales. army. sheet ([ ] p.) printed by j.c. for livewel chapman, london : . signed: from several thousands of faithful friends to the good old cause, in and about the city of london. complaining of the army's neglect of its duty to the country and the cause. annotation on thomason copy: "april ". reproduction of original in the henry e. huntington library. eng england and wales. -- army -- early works to . presbyterianism -- early works to . great britain -- history -- commonwealth and protectorate, - -- early works to . broadsides -- england -- london a r (thomason .f. [ ]). civilwar no to his excellencie the lord charls fleetwood, and the rest of the officers of the army. [no entry] a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion to his excellencie the lord charls fleetwood , and the rest of the officers of the army . sirs , having obtained favour from the lord in this day of apostacy to be faithfull to him in the promotion of righteousnesse , so long contended for , which for sometime past , to the grief of our hearts , hath been slighted and publickly denied , by those , who formerly had solemnely ( before the lord and his people ) engaged for it ; and now after our so long waiting upon the lord , he hath been pleased to give us some grounds of hope , that we shall live to see the reviving of the good old cause , by the taste you have given us of your willingness to appear for it , in some of your late expressions . the understanding of which ( together with what we have observed by tracing the foot steps of providence in your late transactions ) giveth us ground to believe that you are returning in good earnest ; the thoughts , of which , incourageth us to present unto you , vvhat the lord hath powerfully put upon our spirits , as the result of our several meetings , wherein we doubt not but we have met with god . . that you consider when and where you turned aside from the way in which god was pleased eminently to own you ; and also whether you have not found a want of that presence of the lord going along with your counsels and affairs , which in former times you were guided by , when that you appeared singly for god and your country . . secondly , that you would take a re-view of that declaration of that memorable parliament , published in the year , march . wherein they express the grounds of a free state ; and that the same parliament ( who changed the government from kingly to a commonwealth ) may assemble themselves together , for the exercise of the supreme trust committed to them , in the prosecution of which on april . . they were interrupted . . thirdly , that you would consider who they were that from time to time have obstructed the faithful proceedings of those that are among you , whose hearts god hath touched with a sense of the great neglect of their duty to god and their country ; and be admonished forthwith to dismiss them , out of your councils and armies for time to come . . lastly , that you would consider who they are that have been ejected the army , or otherwise forced to forsake it , for their faithfulness to the cause of god and his people , in bearing their testimony against tyranny and oppression , and with all speed call them to their places , and admit them to your councils . in the doing of these things you vvill strengthen our hopes , that you are in reality and truth for god and his people , vvho vvill be thereby engaged to encourage and stand by you vvith their lives and estates ; otherwise our fears will be enlarged , that you are but daubing with untempered mortar ; and you may assuredly expect , that then the lord will depart from you , and all the faithful decline you . from several thousands of faithful friends to the good old cause , in and about the city of london . london , printed by j. c. for livewel chapman . . flagellum flagelli: or doctor bastwicks quarters beaten up in two or three pomeridian exercises, by way of animadversion upon his first booke, intituled, independency not gods ordinance. / by j.s. m.a. published by authoritie. sadler, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing s thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) flagellum flagelli: or doctor bastwicks quarters beaten up in two or three pomeridian exercises, by way of animadversion upon his first booke, intituled, independency not gods ordinance. / by j.s. m.a. published by authoritie. sadler, john, - . [ ], , [ ] p. printed by matthew simmons, dwelling in aldersgate-streete., london, : . j.s. = john sadler. the first leaf is blank. a reply to: bastwick, john. independency not gods ordinance. annotation on thomason copy: after j.s.: "adler"; "septem: st". reproduction of the original in the british library. eng bastwick, john, - . -- independency not gods ordinance -- early works to . presbyterianism -- early works to . chruch polity -- early works to . a r (thomason e _ ). civilwar no flagellum flagelli: or doctor bastwicks quarters beaten up in two or three pomeridian exercises,: by way of animadversion upon his first bo sadler, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion flagellum flagelli : or doctor bastwicks quarters beaten up in two or three pomeridian exercises , by way of animadversion upon his first booke , intituled , independency not gods ordinance . by j. s. m. a. published by authoritie . london , printed by matthew simmons , dwelling in aldersgate-streete . . to doctor bastwick . sir ; when i first tooke your book in hand , it was to read , not to write , but finding it easie , and advantage enough , i fell on : i had thought to have scand the particulars as i began , but the course i was in at the wells for my health forbad me , and i presume i should have been no otherwise advised by your selfe , whose judgement in such matters might be worthy of more account . i therefore quarterd your book , and tooke hold of the pillars of your discourse , which if i have shaken , how can your building stand ? if some few hands more would doe but as much as this , to what parts ( or passages rather ) are omitted , you might perhaps come to know all the faults of your book in time , which is the worst wish of the truths friend and yours , j. s. flagellum flagelli : or , dr. bastwicks quarters beaten up , &c. page . it hath ever been observed , that diversity of judgement and opinion bath made a difference in affection . answ . but you prove not that to be other then the fruit of corruption ; therefore throw the stone at corruption , solomon sayes , only through pride ( therefore not through difference ) comes contention . there is an antipathy between the hound and the hare , but was it so from the beginning ? or , must one of them be destroyed ? . we see many a husband and wife , neighbour and neighbour , friend and friend of severall judgements , that yet live very amicably and friendly together , therefore the observation is not universally true : and if a few do , and may do so , all might , had they the same grace , and were there the like mortification of pride . and as for your instance , of the disciples animosity against the samaritans , whereby this grave sentence is exemplyfied : doth not christ reprove his disciples instead of contriving the ruine or removall of the samaritans , though it was not difference in religion , but incivility and inhumanity against the very person of christ himself , that so stird the disciples choler ? but whatsoever it was for , will you humour , justifie and make provision for such a passion , which christ so sharply condemnes in his disciples ? pag. . therefore should all care and diligence among brethren be used to get a right understanding of one another . answ. . if by a right understanding one of another , you mean properly , viz. a calling of every thing by its right name , aggravating nothing , nor looking through multiplying glasses upon the inconveniences of each others opposite opinion i am for you , and shal call you a man of peace : or , if you speak metonymically , using the cause for the effect , and by right understanding , mean an incorporation into one opinion ; yet if you carry this impartially , and beg not the question , but put them into an equall ballance , resolving your self , as well as desiring others to imbrace whatsoever shall appeare to be the truth , you do well : but if you will anticipate and forestall the judgement of your reader , and nothing will please you but a coming over to your opinion , what singular thing , or what new invention towards an agreement do you offer more then the rigidest presbyterian confident of his own way , and abounding in his own sense , hath done before you ? certainly , if wee could turn presbyterians , wee question not but the strife were ended : but here were a part worthy of a man of parts , in case we cannot be of one minde , to find out a way of peace and love , and to move brethren to beare with one another , as you say , contiguously with the former , but have little endeavoured it yet , and not a little the contrary . pag. . the honour of the church , for which you professe you contend , is an unsavory expression , too much symbolizing with the stile of the papists , as doth the practice of some men with theirs also . and whereas you say [ the honour of that church ] you speak very ambiguously , and improperly , not determining where , or who that church is , whether in england or scotland , or elsewhere , or every where , whether catholike or nationall , tell us , that we may honour it with you . pag. ead. . some few lines below , where you undertake to reckon all the undeceiveable marks of the true church , saying expressly , these are all those undeceiveable marks , &c. yet having named only three , you eeke them out with an [ all other requisites ] not naming the rest , like the bishops et caetera ; who juggles now ? and whereas you say contiguously , from such a church as hath the gospel purely preached and believed , the sacraments rightly administred , and in the which there is the true invocation of god and all other requisites , &c. there is no just separation . i answer , there is a whole category of amphibolies in your speech ; for neither by all the requisites , do you say whether you mean essentialls or integralls : nor by separation , whether you mean absolute and totall separation , or partiall ; from communion ordinary or from all communion ; from internall or externall ; therefore i might justly take no notice of this , till you speak plainer ; yet to undeceive the world , we give this account and answer : an internall communion there is , and ought to be acknowledged between all the members of the body mysticall , whether they be in bodies ministeriall or no : an externall communion in all the common duties of religion ; as praying , hearing , conference , admonition , may not be denyed with all christians , and with all men occasionally to edification : an externall communion in church-ordinances , as sacraments and censures , may not be substracted or withdrawn from a church right for the essentialls , as if it were no church , or under such a notion , but as from an imperfect church , if it want integralls ; or a corrupt , if it be redundant with superstitions , &c. so it may : lastly , an occasionall communion even in the lords supper , may be admitted with a church that walks up to their light , with whom yet , perhaps , we cannot with comfort sit down ordinarily . as for your apologie for the non-dedication of your book , in regard of your sufferings for your former , i say only this upon it : it was far better with you when you suffered for presbyterie in opposition to prelaticall tyranny , then now , if you would make others suffer by presbytery , in opposition to the congregationall government ; only i doubt , in the sequele of your discourse you will not be found to intitle the lord jesus to your book , ( as in terms you professe . ) if so , i hope there will be no quarrell between us ; for all wee contend for , is that the government may be left where it is laid by the father even upon his shoulders . as for god and faith , which you joyn together , pag. . saying , you have learned to believe god and faith upon their word and bond : i know not what that faith should mean ; we ordinarily take faith for that whereby we believe , and not that which we believe : or if you take it so ( metonymically objectively ) what is it other then god , or the will of god , which i suppose you mean the word of god ? for god , or his will in its essence is not immediately objected to us , but hee reveales his will in his word ; but to the substance of this boast , and that that followes ( if there be any substance in it ) if you will believe god and the sufficiency of his institutions , without the sureties of humane reason and authority , as you do here equivalently professe , you will not be offended at the congregationall way for that inconsistency and deficiency that is carnally objected against it . as for that you say , pag. . that this is no new opinion of yours , it is no more then the papists may say for their mysterie of iniquity . and as for your sufferings for it , which you boast of ; alas , sufferings are subject to the same vanity and bondage of corruption as doings ; yea , and the whole creation are ( i. ) to be applyed to ill things , and graffed with an ill cause , though i say not it was ill as opposing prelacie , or as it was a graduall recidivation from that tyranny . and as for the acceptance of your endeavours and sufferings , in that cause , and your inference thereupon , that therefore you see no good reason why a truth then should not be counted a truth now ; you beg the question : prove first it was a truth , otherwise 't is no wonder if that which seemed to be a truth six or seven yeers ago , finde not the same acknowledgement now , as might be instanced in many particulars . next you come to state the question , pag. . and immediately you give that which you call a simile of it , but if it be , it is . a carnall one , and i had rather heare , and it would better become a spirituall man to compare spirituall things with spirituall : for christs institutions must not be exacted by the last and rule of humane ordinances . god gave moses the pattern of the tabernacle in the mount , he doth not send him to take a pattern for it from any earthly frame or fabrick , though there were far more costly and curious , but the tabernacle was to have , and had a fashion by it self that differed from all : when we know the true nature of spirituall things , of the devices of god , as i may call them , wee may finde a resemblance of them in things here below , which are made after them , but wee cannot fetch the knowledge of heavenly composures from these earthly things . . yet neither is this bed of your simile large enough for the tall and proper limbs of your presbytery to stretch themselves upon : for though the severall companies in each city , as you say , ( though wee have not many such cities in england , except you have more of them in scotland , wherein there are such severall companies that have all their severall halls , ( e. g. ) merchant taylors , grossers , &c. for to yeeld the matter of this simile ) are not independent , but associate and combined in a common councell , &c. yet there are corporations as small as these companies in the kingdome , that are independent , and doe not act in association or coordination . so that if the churches in the citie must , to hold correspondence with the forme of civill government , be in association and act in a presbytery , yet this simile will not carry any such thing to an ordinary understanding , that in the countrey ( where they live three or foure , or more miles asunder , and act their civill affaires independently ) they must doe so . nay then , we will argue from the simile : if the townes in the countrey be independent in their civill government , that is , act singly and independently ( in respect of any other townes intermedling ) their own businesses and concernments , as they doe , why should not the churches in those townes doe so too ? then at least the churches in the countrey must be exampted from presbytery . but . i answer to your simile , that as it is shorter then that presbytery , as you would be willing to extend it in the praxis , may stretch it selfe upon , so it is abs re , farre from illustrating the sense you intend . for your simile in the true resolution of it proposes no other then whether inferiors may act independent of their superiors . for all those appeales , whereof you speake , are still resolved into a higher notion , power , and authoritie , ( e. g. ) the lord major , court of aldermen , and common councell , are superior to any company or companies of the citie , in degree as their rulers , or amount to a superioritie in value and summe , as the representative of the citie , the whole , which is better then any part : therefore your simile is not fit for this purpose . but now if you would propose a proper simile , it should be thus ; whether companies or corporations , equall and coordinate , may not and doe not act their owne proper affaires and concernments independently in respect of one another ? ( i. ) whether if a citizen of merchant-taylors company , be aggrieved by the carriage of any thing in that company , he can so appeale to the company of the stationers , and the company of the vintners , and two or three more , or the heads of these , as to subject the company of merchant-taylors to the jurisdiction and arbitrament of those companies ? for this is the case here . as suppose there be no imparity ( i. ) superioritie or inferioritie in the churches , but all are coordinate , all are one spouse to jesus christ , and he intrusts one congregation as well and as much as another , and gives them as large a share of common interest in spirituall government , or managing the matters of his kingdome , one church as another , and hath made no common councell , no court of aldermen , no lord major in his church , nor no officers or distinctions answering to these . and suppose further , that as neither male nor female , bond nor free , so such a distinction of whole and part , have no place in this matter , but christ jesus the quickening spirit be , as in all , so all in all , and each of these particular bodies ; and as a whole christ went for the ransome of each particular beleever , and a whole christ is in every beleever , ( as the soule tota in toto ) so the whole and intire glory of jesus christ be intrusted with every particular congregation , ( i. ) an intire and perfect administration of all government be committed to them , and the intire * spirit of government be in each such congregation . suppose , i say , it be thus ( as i conceive it will be found to be , ) that each part be to christ as the whole ; christ being indivisible , and recollecting his whole selfe in himselfe , and in every part of himselfe ( which the spirit of humane power , order , and authority cannot doe ) and so we cannot weigh christ against christ , christs power against christs power , nor many congregations against one . i say , suppose these things be so , then is it any question , whether such congregations may act independently ? when as wee know that companies doe act independent of their fellow-companies , and corporations in the countries doe act independent of other neighbour-corporations : indeed they act not independently incontroulably of the higher names above them ; but a company is not indicted by a company , a corporation by a corporation . untill therefore you shall prove that churches are not coordinate , or that there are higher names then churches and church-presbyters , or that the same persons are in higher place and office in a classis , then in their owne particular spheares and congregations , ( which if it were so , then why should they not have suteable names , that might import the superiority of the relation ( even as the common-councell-men , though they be masters and members of the severall companies , yet when joyned in a common councell , they are not called the masters of the companies of the citie , but by a distinct name of interest and honour , the court of aldermen , and common councell ) untill , i say , you prove these , your simile will lye in the dirt . i know wee have such names , as classes and synods , adapted and adopted to this ecclesiasticall hierarchy , but they being onely jure humano , will not passe with us for grounds of authority or superiority in the things that are called by them . next after your simile you come to your question , and to divide your position into foure branches , which yet you fall off from again by a digression of sixteen or seventeen pages long , to prove , viz. that all the churches we read of in the new testament , were pregnant churches , or accumulated of many , govern'd by a common presbytery : which labour you might have saved , if you had hopes to make good the foure branches propounded , ( two of which are , that the mother-church was such a church , and so govern'd ; and secondly , that all other churches are to be govern'd as that was : ) at least you might have kept this for a reserve , if they had failed . but besides that , you prove neither part of your assertion , viz. either that they were aggregated churches , or that the presbytery to which they were committed , was a joynt presbytery , and not each church to its particular , ( for those many scriptures you quote , do neither of themselves sound so , nor for ought i see , doe you put such a twang into them : ) you commit these errors by the way . . you impose upon your reader , without any authoritie or reason , that diotrephes was an independent , and that was the quarrell john had against him ; and that his church was in the faction with him , when as wee have no mention of his church at all , nor of his prating against the presbytery . and for the crime objected , of seeking the preheminence , if the lord keepe us that the world be never able to charge us with a likelier fault , we shall not be afraid to make our accusers our judges ; alas , our offence is , that we are against preheminence . . you confidently exclude the people from having any hand in the government , ( in which you account the solving of difficulties in doctrine , as well as other matters to be a part ) when yet in the places quoted , especially and most expresly , act. . . the interest of the brethren and the whole church is spoken of , not in actu signato onely , but in actu exercito . . pag. . you make the names of pastors and shepheards , when applyed to church-officers , to import that authoritie , power , and government , as they doe when applyed to magistrates : at least you make the symbolizing of church-officers with civill magistrates in those names an argument of communicating with them in such a kinde of power as they have , though not the same degree ; but how weakly , let all men judge . . pag. . you exact the wayes of god by the line and rule of humane reason , and will give no more to an institution , then it will goe for in that market . . in the same page you put such an objection upon the independents about requiring miracles , as the condition and qualification of elders now adayes , els not to be acknowledged elders , as i am confident the congregationall judgement will not , nor ever did they owne , what ever some other independents ( for it is a genericall name , appliable to whomsoever the inventers of it please , and more properly to some others , then they that are commonly called by it ) may doe ; but that it might be a scandall to all of the name , you doe very wisely , and take the right course , not to name the booke or author , where you finde that objection . pag. . you lure after your reader ( who might very well be turning his back upon your discourse ) that now you come in order to prove the foure propositions , but you keepe not this order long . the first proposition is ; that there were many congregations and severall assemblies in the church of jerusalem , &c. for the proofe whereof you bring the multitudes of converts to johns baptisme ; the people of jerusalem , all of them , and all judea , &c. whereby ( say you , ) they all became christians , or members of the christian church : for ( say you , ) johns baptisme was into jesus christ , and the very same with that of the apostles . wee answer to your reason ; . johns baptisme was into christ , but it was in christum moriturum , not in christum mortuum . . to say it was the same with christs and the apostles , is flat contrary to the assertion of john himselfe , and the apostles ; i baptize you with water ( sayes he ) but there comes one after me , who shall baptize with the holy ghost , and with fire . . therefore now by johns baptisme they were not all made christians , no more then the body of the jewes before john were turn'd christians by being baptized in the red sea , &c. for they were baptized into christ by their baptismes . i deny not but this baptisme of john was to prepare men for christ , and did beare a more immediate relation to such a worke , then any ordinance before , but it did not make them absolute christians ; it did not absolve and perfect the new church , i meane not so farre as that ordinance of baptisme was to doe afterwards . . the learned and judicious know , that john was but the messenger before christs face , and his baptisme was but as the streamings of light in the heavens before the day , and he did onely bring and restore all things to their legall perfection by water , the element of the law ; but christ jesus he comes and baptizes with fire , consummates all things with this transforming powerfull element , even his spirit . . so farre was it that all that were baptized by john , were made christians , that even johns owne disciples ( who had the best and frequentest instruction , ) not onely hesitated , but were downright * scandalized at the true messias ; and others did under that forme of johns baptisme , fight against the true baptisme and baptizer the lord jesus : so that i conceive this argument ( were it granted that all the people received johns baptisme ) will stand in little stead to prove the conclusion , viz. that they were made christians , much lesse cast into a church-mould , according to the new testament forme , and least of all that they were all members of one christian church at jerusalem . but note an absurdity in the sequell of the discourse , where the doctor having got a multiplying glasse in his hand , goes on to make strange discoveries of the increase of christian beleevers , pag. . he tells us , that christ made many more disciples and beleevers then john , and added daily to the church that was then in jerusalem , such as should be saved . here 's two paradoxes . first , that christ made more disciples then john : out of whom should he make them , when as john had swept all along with him , as you affirme before , pag. . med. not taking it synecdochically , ( whatever you determine of it here . ) secondly , that christ should adde daily to the church that was then in jerusalem , is not this a marvailous anticipation and mistake , to apply that which was done by the disciples after christs ascension , act. . last , unto the ministry of christ himselfe , and yet in the sequell you reckon this to the apostles also expresly , pag. . judge if here be not false musters . and let me tell you , you give us occasion shrewdly to suspect your ignorance ( to say no worse ) to talke of a church in jerusalem , besides the nationall church of the jewes in the life-time of our saviour . and thus farre i have taken notice of most of the materiall excipienda in your booke : i had thought to have bestowed as much time on the rest , but that other considerations forbad me , therefore i shall onely briefly examine the maine propositions that follow , omitting the amplifications and collaterall notions that fall in the handling thereof . and so i shall leave this proposition , without taking any further exceptions to it , or any more passages in the asserting of it , and the rather , because there are , and those so able , already ingaged in the dispute thereof ; and come to the second proposition , viz. that all these congregations and severall assemblies made up but one church : which proposition , except the former stand good , is to little purpose , as the doctor foreseeing is therefore very briefe in the manifestation of it , i shall not therefore be long in the examination of it , though in that little compasse of lines he gives cause of manifold exceptions . for first whereas you say , the brethren themselves acknowledge , that all the beleevers in jerusalem were all members of that church : if you meane the church spoken of act. . . i deny , and say , it is a grosse presumption , and begging of the question , to say , that wee acknowledge all the beleevers in jerusalem to be members of that one ministring church , especially if you reckon all johns disciples and converts to these beleevers : for as there was a good space of time after there were multitudes of beleevers , ere there was such a church , so for any thing hath yet been brought to the contrary , it is probable enough that the true beleevers , ( which were not so many after you have cut off johns converts , i meane those that did stick in johns baptisme , which were multitudes , and temporary beleevers , which ceased to walke with christ , which were not a few , and strangers , which did afterwards disperse themselves into severall countries ) those that did remaine at jerusalem , did gradually grow up unto church-fellowship . and it amounts to no lesse then the former begging and presumption , that which followes , viz. that this proposition is manifest out of the scripture , viz. that they that were convented , are said to be added to the church . for what if that be to be understood of the church catholick , and not a particular church ? it may not be denyed , that the word church , is often so used in the new testament , and it is suspicious that the three thousand converted at once , were not so soone instructed in church-followship as converted . as for that which followes , that they continued in the churches communion , and the apostles doctrine : the doctor hath moulded the text for his own advantage , and indeed hath falsified it ; for 't was in the apostles doctrine and fellowship , not in the churches fellowship , except you are content it should be understood in the communion of the church catholicke , which is no more then in christian communion in generall : and for ought i know , that is all that is meant there : and tell me any act wherein the multitude of beleevers did communicate , that can bespeake it necessarily to be any more then a christian communion in generall , or what christians may have together , though not of the same church ; and the doctor himselfe says before , the chiefe publique ordinance they communicated in was preaching . to the third assertion or branch , pag. . which is , that the apostles and presbyters , governed , ordered , and ruled this church of jerusalem , consisting of many congregations and assemblies , by a common councell and presbytery . i answer ; first , i am not satisfied by any thing hath been alledged , that that church consisted of many congregations and assemblies , and that upon the scruples before instanced . secondly , in asserting that the presbyters did rule that church , and ordinarily other churches , whom doe you hit ? sure not the independents , as you call them ; we grant , 't is their part to rule : but we distinguish between authority and jurisdiction on the one hand , and power and interest on the other : this latter belongs to the people ; the other is proper to the officers , which yet they exercise in the name of the church : so they , ( i. ) the officers ordaine , they excommunicate , ( i. ) pronounce excommunication , they lead and direct in all government and disputes , they have the executive power , as you demand pag. . but the people have a power and interest too , as those places alledged by your selfe shew expresly , act. . for tho ver. . paul and barnabas are said to be sent to the apostles and elders only , yet ver. . they are said to be received of the church , and apostles , and elders , therefore they were sent to the church also ; and that word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with one accord , ver. . imports a multitude met together ; and this to be the result of that multitude , els it were no great commendation of the resolution that it was convened about and issued forth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and though onely the apostles and elders are mentioned , as coming together to consider of the question , ver. . yet it is said , ver. . that it pleased ( not onely the apostles and elders ) but the whole church also , therefore the church also came together to consult ; or the apostles and elders ▪ as a committee , first prepared the dispute , as not counting it so safe perhaps to admit the weake to the same , while it was intricate , and then reported it , and had their assistance and concurrence ; and the letters of resolution run in the name of the brethren ( i. ) the church as well as the apostles and elders , ver. . and so in ordination {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( i. ) election by lifting up of the hand , belongs to the brethren , though {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( i. ) imposition of hands , be proper to the officers , where there are officers , as in a church constituted and compleat . . that where the whole church is written to and exhorted to a part of discipline , that the officers onely should be intended , as in confirmation of your assertion you afterwards affirme by the instance of the church of corinth , we can no way admit . rather on the other hand , christ many times writes and directs his commands to the officers , when they appertaine to the whole church , and are so to be understood , onely written and sent to them , as being principall parts of the churches , by and from whom they are ex officio , to be communicated to the whole . and for your simile of kings directing their mandats to a citie or corporations , which are to be executed by the majors , sheriffes , &c. i conceive it doth ire in contrarium , it is contrariously framed to the manner , which is rather to direct to the sheriffe or major , what doth concerne the corporation , and is required of the whole : and so we finde christ to doe in the epistles to the seven churches . for that anticipating assertion , that the apostles ruled this church ▪ aggregate , not by vertue of their apostleship , but by vertue of its union . i shall referre it to the next head , viz. that the church of jerusalem , and the government of the same , is to be a pattern for all congregations and assemblies in any city or vicinity to unite into one church , and for the officers and presbyters of those congregations to govern that church joyntly in a colledge or presbyterie , which is your fourth and last branch of your first question , pag. . answ. . they are not an example of uniting or aggregation , except it be found that there were many churches aggregated , which a very facile and swasible reader may well doubt of , for any thing that hath yet been said to make it good . . if this were granted that many churches did aggregate and unite in the beginning , yet would not this example be bindingly presidentiall : for as many things were done out of that ordinary course that was after setled , in the creation , and in a singular way by themselves , as the enlightening of the world without a sun , the watering of the earth with a mist before it rained , the producing of fruits ex tempore ; which things afterwards ceased , being digested into orderly rules and courses ; so might it be in the first plantation of churches : many things might pro tempore be taken up , which might not afterwards be continued . ( e. g. ) the apostles did * serve tables at first , but afterwards an office was instituted for that on purpose : so suppose there were in the church of jerusalem a greater multitude then could meet in one place , and yet all one church , and ruled joyntly by the apostles and elders thereof , ( which yet wee do not admit ) yet could not this from hence be drawne into president , because , that howsoever the acts of government which the apostles exercised , together with the elders , in and over this church , were common and ordinary and done after the ordinary manner ( as the doctor contends ) yet i shall make bold to remember him again of that which it seemes hee remembers very well to have been answered in this case formerly ( though he make not so good an use of it ) viz. that the extent of their power in the exercising of these acts there and elsewhere was extraordinary as was their persons and calling to apostleship . and we do not so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} by this distinction , that hee should not know where to have us , for 't is easily apprehended what we say is imitable , and what not imitable in these apostles . and now for that cavill ; that the apostles did not this by vertue of their apostleship , but by vertue of the union of those assemblies . i answer , that in asserting it thus exclusively of their apostleship , you suppose the apostles to have been the officers ordinary , or at leastwise extraordinary of this church of jerusalem only , and so that they could not elsewhere exercise the like power , or not otherwise then by vertue of an union of churches , which is no greater prerogative then you will grant to ordinary officers now ; and so the apostles shall have no greater a commission then we , which is as to say , their persons were no more extraordinary , nor their office , then common presbyters now adayes . but thirdly , to abound in the answer of this same matter , if that many churches in jerusalem did unite and transact their affaires , or some of them joyntly , and that therefore we may do so , yet it followes not that wee must , whether we will or no , for this is to urge us beyond the pattern . the churches in jerusalem ( admit ) voluntarily , spontaneously through the opportunity and advantage of the apostles help , and through the strength of the spirit of love and confidence which they had one to , and towards another , and for other good causes and considerations , did act many things ( that concern'd the churches ) in an associated way , therefore all churches , will they nill they , have they the same grounds , reasons and incouragements , yea or no , must do so : is this good logick ? and that you may not think here is prevarication or jugling in this businesse , i for mine owne part must ingenuously grant and confesse , that i am not very solicitous concerning the answer of this matter ; for whether it were so , or it were not so then , that they did , or did not associate , i think it might be so now ; i mean , some kinde of aggregation and union might be , though wee might tread more confidently , having the steps of the primitive churches before us , that is , to speak more plainly , the churches of christ now , though possessed of an entire independent church-power in each body ; yet may , when , and where , and with whom , and in what cases or things god shall perswade them , transact such affaires as they shall think fit joyntly and sociously ; provided , that hereby they devest not themselves of , nor prejudice themselves in any priviledge of an entire , sole , and and single administration , or the like , which christ hath given them , but retain that power of resuming and recollecting themselves to themselves , when they shall see o●casion . and if the churches in jerusalem did so , wee have cause to think this was all they did ; and if the brethren of antioch did appeale ( acts . ) we have cause to judge it was a free and voluntary appeal , and they were not call'd and compell'd thereto . and that they , and wee in imitation of them , might do this , is no wave of the sea , but stands upon this bottome and foundation , viz. that no priviledge is a hinderance in that thing wherein it is ordained for a priviledge : and so the intirenesse of a congregation whereby it is able to recollect it self , as having the whole spirit of government in it , is not to be made a barre to a church or churches , that shall finde it convenient , and for edification to joyn with other churches ( where god shall knit their hearts reciprocally ) in the common transaction of such affaires as they shall think fit and consent unto : but this cannot be prescribed and injoyn'd upon them by man , but is to be done electively by them , as flowing indeed , from a speciall love and pleasure , which those churches take in one another , and beare to one another . this we say in their ordinary affaires they may do , we speak not of cases extraordinary for difficulty and moment ; wherein , if their own means suffice not , they are bound to seek the help of other churches . briefly , to shut up all , had we a collegde of apostles , or apostolicall men , wee should make as much use of them , and reference to them as they did ; and were there more churches of such a temper and quality as they ought , ( that might be the foundation of such a mutuall dearnesse , pleasure and confidence ) wee might do more in this way of associating then we do ; but wee hold it our right , liberty , and priviledge , to do what wee do in this kinde freely , and not to be compelled thereto ; nor indeed would it be any other then a meere formall association did it arise otherwise . win us therefore to an association by the beauty of your fellowships , and you shall not need to compell us . the second question which takes up full one third part of his book , is of the manner of gathering churches , and of admitting members and officers proposed by him : . in the chaos it seemes : . orderly , ( as he supposes ) drawn forth into six queries , though i dare not say there is not interfering tautologie and great confusion . the nature in which the things are , viz. of quere , incourages mee the rather to do something in them , for that i hope the doctor wil not be great of his own sense , but take an answer of these things from those that know the way better then himself , who it seems , is but a caetechumenos therein . i shall here therefore indeavour to instruct him in stead of refuting him , for as much as to me it seemes unmeet , that a man should be polemically exercised before hee be positively principled . the first quere which must go but for one , though it be legion , i must answer to , part by part , as followes : whether for the gathering of churches , there be either precept or president in the word of god ? a. yes ; is not the word a gathering ordinance ? are not the people thereby invited , yea , compelled to come in , and called to fellowship with the saints as well as with the father and the son ? is not man a sociable creature ? doth not nature teach us for politique advantages to fall into societies ? is there not heat where two lie together ? and is it not foreprophesied they shall serve the lord with one shoulder ? and lastly , doth not christ say , where two or three are gathered together in my name , &c. but all this hitherto you would be as sorry it should once come into question as i : for who or what should be saddled for the presbytery , but such a like thing as they call a church at least ? ( only by this i perceive what churches you would have {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ ( i. ) all together , tag & rag , no selection , this is the way indeed to imbase the kind and make them carry gentle . ) i demand therefore further : ought not church-societies to be particular , certain , and definite , for as much as that which is every ones work , is done by no body ; and to professe to owe equall and immediate duty to all , is both the way to perform it to none , and a signe that a man intends so ? but if that that followes must be taken for the meaning of this quere , viz. whether preachers and ministers of the gospel did ever leave their own ordinary charges ( to which they are called , and whereto they are fixed with a command not to leave them ) and under pretence of a new way , &c. did run about , and alienate the mindes of the people well-affected formerly to their severall ministers , &c. i answer , by no means is this warrantable : but i count a vast difference between a minister or ministers , going abroad of their own heads , and meerly under pretences in a secret clandestine way to get the hearts of men from their sound and orthodox teachers , for this was the practice of the false * apostles ; and on the other hand , a minister or ministers going forth with the consent and approbation of a church or churches , when , or where christ shall make an opportunity , and open a doore for the peaceable , comely and orderly doing thereof , either to vindicate some truthes under reproach and disgrace through a cloud of ignorance and prejudice hanging over the eyes of men ; or to discover and lay open certain errours or usurpations wherein christ is injured , and the saints liberties infringed ; and this in a free ingenuous way of preaching and dispute , offering and commending their doctrine and way to the impartiall search and examination of all , both pastors and people , ( that heare or will heare them ) by the word , and all this not to such an end to breed any disaffection or alienation between people and their ministers , but to make them both free by the truth , that they may both of them know and practice their severall duties , and christ may reap the fruit of it in the honouring of his name , and themselves in the comfort of their own soules , through obedience and faith . the former is dishonest and abominable , but this is honourable , and a duty for which wee have pauls example , not only by a publique epistle , undeceiving the galatians of that errour they had suckt in from men , perhaps , of a worse quality , but even withstanding peter ( an apostle ) to his face , for haking in the matter of circumcision . for the third and last division of this quere , whether it was ever heard of in the apostles and primitive times , that any believing christians were in great numbers congregated from among other believing christians ? i answer ; . that 't is well known there hath been , and may be , great defects , even in believers themselves ; and such , as that they may need even to be cast into a new mould , as witnesse the galatians , of whom the apostle did travell in birth again , till christ were formed in them . . it will be granted , that believing christians should desire and indeavour to be instructed in the whole will of god , that they may touch no unclean thing ; and as they know , to be still true to their principles ; and if in any thing their principles exceed or go beyond others , they must not come down to them , although they carry the odium and prejudice of a separation for it , but it is the duty of the others to come to them , which if they will not , liking rather to correspond with the world , how can it be helpt , or whose fault is it ? the second question is , whether for the making any man or woman a member of the church , it be requisite and necessary ( to their believing and being baptized ) that they should walke some dayes , weeks , moneths , perhaps yeers with them , &c. answ. who holds it so ? but only that they appeare to the church that receives them to be believers , let the means of the churches knowlege , or discovery , be what it will , ( as it is various ) so that it be not extraordinary and miraculous , we dare not trust enthusiasmes nor blind charity . and to the other part of this quere , whether confession are required , &c. i answer , confessions are good , and may be to edification , but are not absolutely necessary , therefore not insisted upon as the condition of admission . these things being of fact and practice , let a briefe account suffice . for the third question , whether to the admission of any to membership or office-bearing in a church , the consent of the congregation or the major part thereof , as well as officers , be requisite . wee hold it yea , and that as well in regard every one takes a charge upon him , as in respect of interest . for the fourth quere of an explicit covenant , whether necessary to admission . ans. i know not why it should be more inconvenient then a publique nationall covenant , which the doctor by nation is bred to approve highly of . but necessary we hold it not , therefore not as the condition of admission , so that wee see cause to judge it not to be scrupled in a way of provision for an arbitrary libertie of a roving and unsetled minde to slip the knot , when they dislike and dispense from dutie and obligation when they please , but that it be meerly a conscientious scruple , because they see not sufficient ground for it out of the word to make it necessary , yet will owne a particular tye and relation for spirituall edification , in such case who will deny these admission ? for the fifth question , of womens votes whether they are admitted in elections , &c. i remember a question once in the schooles , an doctoris uxor eodem gaudeat privilegio quo maritus ; but as for this , of womens voting in the church , wee have no such custome , nor any of the churches of god that i know of . for the last question or quarrelsome captious quere rather , whether the practice and preaching of all these things , &c. be to set up christ as king upon his throne ? i answer , no question but the purging and purifying of church-ordinances and fellowship , which some contend for , is to set christ upon a higher throne visible to the world , then by some other wayes he is ; though wee deny not he may have a throne in many congregations not of this mould , and may be very highly advanced in the hearts of many of our brethren , who never yet gave their names to the congregationall way . in relation to whom my prayer is , that if they be in the right , the lord would make them joyfull instruments of instructing us with meeknesse ; or if wee , that the lord would by us shew them his will , who would doe it , and have already received hearts from him to submit to truth , from whomsoever ministred to them . finis . the postscript . as for your postscript , i finde it so foule , that i have adjudged it to lie in the stone-bason at tunbridge wells , there to be washed till it be clean and fit to finger , and then i doubt it will be washed all away . only , lest the frenzie thereof should have prevented me , and ere this have derived it selfe up and down , it may be needfull to adde , that whereas * * pag. . of your postscript . you wonder at the lenity and humanity of this nation , towards those men , whom you nickname independents , we conceive there will rather be cause to wonder at the clemency of the parliament if they shall take no notice of this and other your seditious instigations , ( though i had rather see you repent then suffer . ) in the mean time , it sufficeth us , that you never wrote , nor could write such lines by those new lights you jeare , with such unchristian , yea , unmanly levity : for a man may safely say , such stuffe was written in the dark , not by any light , either old or new . notes, typically marginal, from the original text notes for div a e- prov. . . luke . vers . . vers . . isai. . . pag. eadem . cor. . . exod . . . . isai. . . * rev. . . cor. . . epist. joh. mat. . . act. . . cor. . . mal. . . * joh. . . to the second proposition . act. . . act. . , . * act. . . luk. . . ep. joh. . eccles. . . zeph. . . mat. . * gal. . gal. . . cor. . . the humble addresse both of church and poore, to the sacred maiestie of great britaines monarch for a just redresse of the uniting of churches, and the ruine of hospitalls. by william guild, minister of aberdene. guild, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the humble addresse both of church and poore, to the sacred maiestie of great britaines monarch for a just redresse of the uniting of churches, and the ruine of hospitalls. by william guild, minister of aberdene. guild, william, - . guild, william, - . issachars asse, braying under a double burden. selections. aut p. by edward raban, imprinted in aberdene : . the first part contains excerpts from "issachars asse, braying under a double burden"; b - are the original leaves from stc . part has caption title, reading: the poores complaynt. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -- government -- early works to . church of scotland -- charities -- early works to . presbyterianism -- early works to . great britain -- church history -- th century -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the ●vmble addresse both of church and poore , to the sacred maiestie of great britanes monarch . ●or a just redresse of the vniting of churches , and the ruine of hospitalls . by william guild , minister of aberdene . psal. xx . . saue , lord , and let the king heare vs in the day that wee call . imprinted in aberdene , by edward raban , . to the most reverend fathers in god ▪ iohn , by the mercie of god , l. arch-bishop of sainct-andrewes , primate , and metropolitane of scotland : and patrick , by the same mercie of god , l. arch - bishop of glasgow , &c. the maine opponer to these vnions . d. d. a. the ●vmble addresse both of church , and poore , to the sacred majestie of their dread soveraigne , charles , great britannes monarch , &c. for a just redresse of the vniting of churches , and the ruine of hospitalls . when olde israel ( most sacred soveraigne ) propheticallie pronounced this doome concerning his sonne issach●r , that hee should co●ch downe betweene two burdens , he likened him to a strōg asse●s needing much strength to beare so great a burden . and it was thought of old , that the burden of the ministerie , vni praeesse ecclesiae , 〈◊〉 haue the charge of one church , & was d●●bus subesse ecclesus , and not 〈◊〉 be over-charged with vnder-going two , was such , that in the bal●nce of the sanctuarie , weigh the burden with the strength , the one ●●rpassed the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who is of suffi●●encie for discharge of that calling ? but now-a-dayes the cure of soules , is either weighed in belshaz●●rs ballance , and found too light : or mens backes are thought like ●●mpsons sholders , strong anough to beare two churches at once , as he ●●rried the two postes of the gates of azzab , to the top of the mount ●hich is before hebron . a strange thing , that mens policie should so meete a princes pietie , 〈◊〉 where he intended the bettering of the churches impoverished ●●ate , by some competent provision , at least , to each one : if patrons can 〈◊〉 evite the necessitie of obedience to that law of his royall parlia●ent , and decreet of his honourable commission , they shall finde out ●●ch a politicke course , as in effect the same shall be but frustrate , how●●-ever : for where two churches are to be provided severallie , getting 〈◊〉 charges vnited , and making one sing dumb , they haue made the ●oore pettie portions , vnited together likewise , to equall that measu●ed meane competencie of provision appointed in the act : as if bette●●ng of provisions for severall churches had not beene meant ; but that 〈◊〉 the kingdome the impairing of the few number , both of churches 〈◊〉 pastors , had beene intended . and making thereby some ministers that it may be saide of them , as of hercules pillars , nil ultra , beei●● lyfe-renters onlie to weare off , and none there-after in those places and more to succeede them . because ( forsooth ) men are so loath to parte with the churches patrimonie , should therefore be made such an illicite matrimonie & conjunction , as is much lesse tollerable than with the iewes vnder the law , to haue plowed with an oxe and an asse together ? or a-like vnlawfull , as when they coupled themselues with the women of ammon and ashdod ? or should such a monstrous metamorphosis bee made , that so manie churches , and congregations , which before were substantiues , & stood by themselues , shall be now so wofull and variable adjectiues , as a sound agreement and happie consolidation is never to be expected , and as their ruinate cases shall here-after declare ? wee detested before idoles in churches , but wee are making now idole-churches , hence-foorth not to be ob solatia vivorum , but to be ca●●teria mortuorum , the sound of gods word no more to bee heard in their pulpits , but of the dead tolling of the bell at burials in their steeples . as the philistims filled vp isaaks welles of springing water , which his father abraham had digged in his time : so hereby closing vp the cisternes and conduits of that still and living water which gaue refreshment to the lordes flocke : and incroaching vpon the limits of that greene pasture wherein the lords sheepe were duelie made to feede . as if there were no meanes how the churches of this kingdome here , could bee other-wise to such a meane competencie of mayntenance provided , out of their large and sacrilegiouslie detayned patrimonies , that by making the israelite and aegyptian , who in moses tyme stroue together of them , killing one of them , to preserue another . or as the ephraemites , who could not so grosselie pronounce shibboleth ▪ but siboleth , with a smaller voyce , were all slaine by the gileadites , at the passages of iordane : evē so , that al such churches that are not excessiue in burden and bounds , and of the grossest and greatest in the land ; but of 〈◊〉 meaner and lesser sorte or syze , should be so extinguished , swallowed vp ▪ and devoured , as with korabs punishment , or pharaohs dreame , they should symbolize , men miss-construing herein ( as seemeth ) the wordes of our saviour , that to him that hath , more shall bee given : and from him who hath 〈◊〉 even that which hee hath shall bee taken from him . david , when he sate in his house , and had rest given him round about from all his enemies , did advise to build gods house : so his peace 〈◊〉 him pietie ; and his rest , religion . but it is contrarie with vs : our peace 〈◊〉 such policie , and the fruit of our rest , is the robberie first , and next , the ●uine of gods house , counting kirkes to bee like esau to us , not to bee planters , but supplanters there-of : contracters , and not in-largers of the kingdome of christ . and thus ( as the prophet micah sayeth ) the great man spake out of the corruption of his soule , and so they wrapt it up . but assuredlie , such appendices as they have made manie kirkes of , will bee seene at length , never to have proceeded of a good t●esis : neither will ever such a perilous copulative conjunction , doe what they lift , admit of , nor take places in a good construction . before pastors were impoverished , and nowe shall their number thus ●ee diminished ? the kirke first stript ( like ioseph ) of her coate , which should warme her : and next , of her watch-men , which should arme and defende her : under pretense of some restitution of meanes , to make her woefullie destitute of men : is not this the vilest sorte of sacriledge ? or how farre is it from the practise of iulian in likenesse , qui extinxit non solum praesbyteros , sed praesbyterium . and how agreeable this syncope , or contraction , is now to pietie , or reason , may bee clearlie discerned , that when not onelie the sheepe of the lordes pasture are increased , and the people ( as in david's time ) are multiplied exceedinglie ; but the number also of the wolves , who assault the lordes flocke , daylie like-wise groweth : and the foxes , who destroy the vines , even the vines which have small grapes : ( to wit , simple and unlearned christians . ) should then the number of the carefull and watchfull shepheardes , bee diminished , and made fewer ? it was the precept of our saviour , because the harvest was great , and the labourers were few , that wee should pray the lord of the harvest , to thrust out manie faythfull labourers in-to his harvest . but to this precept of his our practise now-a-dayes is flat contrarie , and contradictour : yea , absurd , and against common reason , where much worke is , there fewer worke-men to bee . it was pharaoh's working-wiselie ( in-deede ) to augment the israelites taske , and to impaire their strength , and meanes to performe the same . but such policie , being voyde of pietie , did procure plagues onelie , and drew on miserie . and as the kirke , to the great advantage of her enemies , receiveth ( as is sayde ) heere-by a notable injurie , what wrong is like-wise done to learning and vniversities , anie one may easilie perceive . colledges and schooles , the seminaries of sciences , and nurseries of religion , ( like goshen in aegypt , where the light of the land is ) they shall carefullie trayne up , and yearlie sende foorth , a more and more numerous off-spring , at parentes large expences , like levi to bee divided in iaacob , to teach the lordes judgementes , and to bee scattered in israel , to teach the people his law ; and yet the places which they should fill , and live by , by a new practise of annexation of kirks , next unto kirke-rents , shall be occupied titulo oneroso onelie , for the most parte , and taken up by others . if this then bee a way , eyther to encourage parentes , and hearten youth ; or a practise to replenish the schooles of the prophets heere-after : and so consequentlie bee profitable eyther to kirke or policie : or rather be not a meane to effectuate the contrarie , and make bethel a babel , let anie indifferent or pious mynde judge . the countrey in like-manner , howe with kirke and schooles it may manie wayes crye out , the apparent scarres of her deepe in-flicted woundes shall heere-after offer them-selves conspicuous , & make the trueth here-of more than cleare and manifest . at the time of that reformation of our countrey , where rather a deformation was in many parts , through populare and unruelie confusion , ( greede , and not godlinesse , possessing the mindes of many ) it was not anough then , to the griefe of the godlie , to levell with the ground , deface , and cast downe kirks thorow the land , and other religious places , which might have served ( beside the ornament of the countrey ) for other better uses crying onlie in the language of edom , raze them , raze them , even to the foundation : as if ( against the law ) the house , having the leprosie , could not be purged , but by pulling downe : so that as yet in many places there remaineth but the monuments of headlesse furie , & seges ubi troia fuit : but also men now-a-dayes , and goodlie professors ( forsooth ) thinking that there are too manie religious places as yet in the land , and houses of gods worship , have redacted two till one : and made there-by a second defalcation , to abridge the summe . it is reported of hannibal , a captaine of subtile policie , that hee saw in a dreame , being in italie , which hee intended to subdue to him-selfe , a monstrous image appearing before him : at the sight where-of being amazed , asked what it was that so ghastlie appeared ? the image aunswered , vastitas italiae . but this image deceived hannibal : for after the sight of his brothers head , sent unto him by the romanes , hee was forced to flee from italie to carthage : and so frustrate of his expectation . it shall proove lyke-wyse but an unluckie prodigie to them , the devastation of their countrey : who by laying waste so many kirkes of goodlie and godlie ornamentes , shall make the same , in short time , to become like achan or absolons burials : heapes of stones , heere and there through the whole kingdome . our saviour was much mooved , and as a great motive it was also used by the elders of the iewes , to perswade and induce christ to grant the centurions petition , and heale his servaunt , because he loved their nation ( sayde they ) and had built to them a synagogue . where they make there this outward action a sure testimonie of his sincere and in-ward affection towardes their religion . then what can bee the affection or zeale that manie professors nowe beare to the wo●ship of god which they professe , when in place of building synagogues , or temples , and multiplying their number , where-of this kingdome standeth so much in neede ; they rather by such vniting have impaired the number , & exposed the edifices to ruine and contempt ? thus ( as the prophet sayeth ) while everie one of them runneth to builde up his owne house , and prepare galleries syled with cedar to him-selfe , the house of god is not onelie left , but made forsaken and desolate . civilitie hath ever also beene seene to have beene the daughter of religion : which as shee pointed out , quae dei sunt , so lyke-wyse quae caesaris : teaching to bee holie towardes god , and righteous towardes man : and so to give each one their due , and observe both tables . and experience hath taught , where pietie hath bid fare-well , there civilitie and comelie policie hath , lyke ruth , inseparablie followed naomi , and godlesse barbaritie taken up their rowme . and where god is not feared , the king can not bee rightlie honoured : for these two , lyke gemini , both goe together : and the strongest in-forcer is knowne to be the conscience : which , where it is not informed , no marvell that deformitie of manners , and breach of duetie bee both to god and man. now , where it was requisite then , moe kirkes for this effect in sundry partes of our countrey to have bene erected , should such a concise abridgement of the number of these beene made , which were auncientlie for severall service appointed , and had severall maintenance for that cause allotted , as now-a-dayes , ( necessitie flat contrarie requiring ) two to bee redacted to one , especiallie their boundes being become more habitable , and moe people now in-dwelling also the same ? poore people in like-manner in many places , how they are heere-by wronged , their grieved hearts furnishing matter of regrate to their plain & pleaning tongues , and their sad querimonies powred foorth in-to the eares of every man , indifferentlie give sufficient proofe : when by the toylesome labour of the sixe dayes commanded , their bodies beeing worne and wearied , they shall be made , up-on the lords sabbath , with grieved hearts , and grudging speaches , to passe by , and desert their owne commodious and kindly parish kirks , where-in so frequentlie they had received the comfort of the word and sacraments ; and to trudge further to these new made mother ( i had almost said step-mother ) kirks : where , in discontenting amazement , after they have heard a stranger-seeming voyce , returning home-ward , and backe-treading their tedious and uncouth way , after ●●●tuall regrating , they may justlie say , that they have gotten both preaching and pennance together . and what scandal and offence it is to those simple ones , when they shal see religion thus so little regarded by goodliest professors , and great men of the land , the exercises of the worship of god in so many places extinguished , so many lamps of the candle-sticke of the sanctuarie plainlie put out , mammon to have subjected mens hearts so to her slaverie , that she hath made their hands to pull downe the lords houses , and manour-places of his divine worship , the publishing of his gospell so to be confyned , the number of his ministers so to be impared , the kirks patrimonie , still to be retained , and now eternized , as it were , to the posteritie , and i● place of restitution , nothing to be eyther had , or heard , but mockage , or railing , as if cham were revived , or shimei set on foote againe . if this bee not matter to scandalize weake ones : ( and woe bee un-to him , who giveth offence to such : ) or if this bee an examplare perswasion to such , who are given moste to followe the example of their superiours , to respect religion , to reverence the worship there-of , to regarde pastor or place , or to bee un-fallen away , eyther in errour , or in meere atheisme , let anie one of judgement discerne . yea , i dare boldlie and confidentlie , with conspicuousnesse of trueth and equitie , avouch , where two parishes are made one , that it had beene more urginglie necessarie , of such parishes that are but one , and where-of there is a great number in the land , a division there of to have bene made , each one in two or three competent & sufficient ample parishes at least : the most of such great parishes , rather lyke pettie shyres , 〈◊〉 countreyes , in their severall circuites , beeing in the inne-countrey , and most populous , and best in-habited partes of the land. in which hudge parishes of so manie thousandes of communicantes , and of such farre and large extended boundes , those that dwell in the utmost and remotest parts there-of , are lyke the iewes , who once in the yeare onelie came up from their borders and coastes , to the temple of hierusalem , to worship . such is their anniversarie visiting of their parish kirkes onelie : it beeing not 〈◊〉 sabbath-dayes , but a weeke-dayes journey , to goe thither , tho not the same day to returne . and as reuben and gad , and the halfe trybe of manasseh , when they were dissmis●ed by ioshua , and had returned to gilead , the land of thei● possession , were forced for the longinquitie , and farre distance of plac● from shiloh , where the lordes tabernacle was , to build an altar , fo● a memoriall , to them-selves : even to testifie , that they had parte in th● god of iaakob , and were not aliens from the common-wealth of israel . so , i say , manie one , and much people , in such parishes a-fore-sayde , and in manie partes of the land , have more than great necessitie , in respect of their farre and remote habitations from their parish kirkes , to have erected amongst them-selves temples of gods worship , and exercise of religion : seeing that in moste of these parishes , the poore people , other-wyse remain , through want thereof , lyke blind idiots , nusled up in ignorance , and atheisme : vvhose reuthful condition , lyke that vision of the man of macedonia , to the apostle paul in the actes , doeth pleade for lyke ayde , and in-vocateth lyke pittie . and amongst whome , if our blessed saviovr vvere corporallie , as hee was amongst the iewes , hee should bee seene with lyke pittie , and sighes to complaine , and bewayle them : because hee saw them lyke sheepe wanting a shephearde : it passing the power of anie one man , tho never so diligent , to discharge a pastorall duetie ; no , not to the halfe . hence it is , that not onelie , as by the prophet the lord complaineth , that for want of knowledge his people perish , and pittifull ignorance is seene in their myndes : but also , that such barbaritie and vitiousnesse is seene in their manners . hence it is , that moe are often-tymes seene in their kirke-yardes gazing , than with-in their thronged kirkes gathering . hence it is , that poore infantes , especiallie in winter season , have died with-out baptisme , before that eyther the pastor could bee advertised , in such a long and lingring way , up-on necessitie to come ; or the infant by anie meanes , quarter way , could bee brought . and hence it is , that manie a poore soule , with-out pastorall praesence , or notice , hath died with-out comfort : beside the manie fayntinges of poore and sillie ones , by a wearisome way , vvhich made christ to bee compassionate towardes the multitude , and there-fore would not sende them away emptie : for some of them came from a-farre ( sayeth the evangelist . ) where other-wyse , through putting up , and not pulling downe of kirkes : raysing , and not razing christian synagogues : pastorall duetie in in-forming ignorantes : reforming the vitious : comforting the distressed : and vvatching over all , should this vvay bee better discharged , subjectes and poore people more should bee eased , the countrey and kingdome more should bee decored , the fewer starting holes ●eft to the subsidiarie seminaries of the envious adversaries , popple and tares in the lordes fielde , and the glorious gospell of iesvs christ , more plenteouslie should abound , and shyne in the land. but what shall i say ? too dolefull experience of this clayie age , hath too well taught the facilitie of pulling downe : but the too great difficultie in their places of putting up of kirkes , and the ablative , hath ever beene in farre easier use with us , than anie wayes the dative : practizing so the first parte of zaccheus lyfe , but not acting the last parte of his restitution : and to impede heere-after anie expectation of the same ; converting nowe , by a retrograde , the plurall number of kirkes , in-to a simple singular . yea , to speake to such men , of building of kirkes , where in such populous a-fore-sayde places there is more than neede : or , as salomons precept is , of honouring the lord so with their riches ; a man shall seeme to them , to bee a barbarian , whose language they know not : or like ioseph with his brethren , as needing an interpreter : yea , they shall thinke , as is sayde of peter , that hee wist not what hee sayde , when on mount tabor hee would have builded one tabernacle to moyses , and one to elias , and one to christ : or as festus objected to paul , that too much learning had made him madde : so that they who mynde such thinges , too much zeale hath made them franticke . but speake of casting downe two kirkes , to make up one : or annexing one unto its neighbour parish , hence-foorth ever to bee but one cure , and in sundrie places : as it were alluding to trinitie and vnitie , to cast three in one , they will straight wayes applaude , with that of the poët , vnio divina est , &c. it is reported of pericles , that being asked by alcibiades , why so often hee seemed so sadde and pensive ? who aunswered , because ( sayde hee ) i remember up-on that account which i have to make for that which i have received to build a portch to minervas temple in athens . but howe few are now lyke to pericles , who mynde how much they are addebted to god , to builde his kirke , or maintaine his service : or what account they have to make before god , and his angels , for the meanes which they with-holde , and where-on the same should bee done ? but on the contrarie , make no conscience , zeale-less-lie , through greede , to ruinate those which zealouslie , through godlinesse , were formerlie by others alreadie erected . goe to the yles of chittim , and beholde : sende unto kedar , and inquire of the nations round about , if anie such thing bee done : let bee by christians , but by verie turkes and paganes , to their gods , as to the true god , whome in christ wee worship a-right . what temples , or religious places of theirs , once dedicate , deface or expose they , to contempt , ruine , and daylie decay , as named christians now-a-dayes , who will not onelie first robbe the rentes from them ; but next ( lyke 〈◊〉 , who made the daylie sacrifice of the temple to cease ) will abrogate and exile the exercise of gods worship , in worde and sacramentes , out of them ; and set vp the abomination of desolation in the places where it ought not ? an ill positive ( for-soothe ) admitting no where a comparatiue . let this clayie age looke backe also to their fore-fathers zeale , and bee ashamed : with their chappels without their houses , and oratories within : with their churches piouslie respected , and their hospitals plenteouslie then doted : the swarms of church-man within townes , lyke baals prophets , sitting at plentifull tables : and those without , lyke aegyptes priestes , aboundantlie provyded for : erecting also daylie , and not , as now , dejecting , religious temples : and , lyke nebuchadnezar , first spoyling the vessels , and treasurie of the temple ; and then razing the edifices thereof : first to be church-robbers , and then , ere they restore , to be church ruinaters . consider also in that flowrishing and reverende neighbour church of ours , where farre lesse parishes are in sundrie partes● and search as narrowlie as labau searched the stuffe of iaakob , if this bee their practise : or anie-where else , where god in mercie hath restored his gospel , to burie the memorie of so manie auncient churches , as iackob buried the strange gods of his house-holde vnder the oak● which is beside sechem . not that anie way i speake against such vniting as is permitted ▪ and clearlie mentionate in that statute of parliament : to wit , vsing the verie words of the act it selfe , where the fruites of anie one alone will not suffice to entertaine a minister : and that the reutes and whole patrimonie thereof are no wayes aunswearable to the portion or qua●titie of fi●e chaulders victuall , or fiue hundreth markes of silver in yearlie commoditie , and value : and where for distance of place , and other lawfull causes , they are not also found incommedious so to bee vnited ( of which sorte there are few , if anie , within the whole kingdome ) but where beside distance of place , and other lawfull causes , why they are imcommodious , fayre parishes and famous benefices are vnited together , the value of the rentes , fruites , and patrimonie of anie one whereof , will exceede farre the meanest fore-sayde proportion : to wit , of fiue chaulders victuall , or fiue hundreth markes silver : yea , equall , and surmount the highest quantitie : to wit , of ten chaulders victuall , or a thousand markes silver ▪ and double , if not triple , the same . where such as these then are coupled together , lyke ratches for a game of hunting , what importeth such a smoothering vnion , but the fore-sayde sadde sequeles ? or what better fruite can such a bitter tree produce , but sowre grapes , to set the teeth on edge ? as moyses then ( sir ) commiserating the estate of the wronged daughters of the priest of midian , who were driven away from the troghs of water , which they had filled to water their fathers flockes : as hee , i say , defended , and brought them backe agayne to those places , and gaue their sheepe refreshment : so ( sir ) pittie the wronged estate in lyke manner of the church in your land : defende it lyke-wyse , and make patent againe the doores of so manie christian temples , shut vp lyke the caues of the canaanite kinges : that comfort againe may bee within them ministred to the lords people ▪ that the flocke of his heritage ( as the prophet speaketh ) may bee fed with the rod of his owne mouth , as in the midst of carmel : and that they may pasture in bafhan , and gilead , as in olde tyme. and as zacharias , the baptists father , tho for a short tyme bee was stricken dumbe , yet as at last his mouth was againe opened , by sensible and cleare speaches to prophesie , and proclayme that horne of salvation , that was raysed out of the house of david ; and d●yspring , which from on high had visited his people israel : so ( sir ) restore in lyke manner , to speach and prophesie againe these dumbe , yea , dead-stricken places of gods sacred worship : that the same gospell may bee as yet published , and that the same tender mercie in them may still bee manifested through all the corners of your land ; to giue light to them that sit in darknesse , and in the shaddow of death , and to guide their feete into the way of peace . or as the whale , how-so-ever shee swallowed vp ionas , disg●●ged him againe vpon the drye land : even so ( sir ) how-so-ever this vniting of churches , throgh the moyen & greed of mē , hath past the true cases of manie wherof were never ( i am perswaded ) clearlie knowne to your honourable commission : i yke a wyse solomon , then , pronounce the sentence of division : and that as the two women which pleaded before him , were each one restored to her owne chylde ; so that everie church may bee restored with a competent mayntenance , to its owne former and primitiue condition : else , it had beene better both for church and kingdome , that , poore as they were , still as yet they had remayned severall . and let not ( sir ) abrahams altar bee as it were 〈…〉 that god should bee left to pleade for himselfe : 〈…〉 that scepter of royall power , which , one after another , for the defence of his cause , hee hath put into your hand . let not christian temples goe downe into your kingdome , which were as the tents of the shepheardes , where the lords well beloved went foorth by the steps of the flocke , and there fed her weake and tender kids , with the spirituall food of the bread of lyfe . especiallie where greater neede is to put vp moe . neyther let the watch-men , which goe about the citie , of whom the spouse in the canticles seeketh h●r direction , where shee may finde him whom her soule loveth , bee diminished in number , where there is more necessitie they should bee augmented . let not na●ash his enter-pryse come also now-a-dayes in practise : where two eyes are to pull out the one : and bring a shame so vpon the lords israel . neyther let the barking dogs bee remooved from the lords flockes : except thereby wee would please the devouring wolues . but let the walles of hierusalem still bee going vp , maugre all opposition : repare the ruines of your church restore the rapines thereof : and in the well ordered house of god , let the levites , beeing restored to their portions , bee reponed also , and set in their places : who may reade in the booke of the law of god distinctlie , and giue the sense , and make the people to vnderstand the same : that so your god may remember you still in goodnesse , and not wype out your kyndnesse , which you haue showne vpon his house , & vpon the officers thereof . amen . finis . the poores complaynt , for a just redresse of the ruine of hospitalls . no sooner ( dread soveraygne ) was the voyce of the turtle heard in our land ( as the spouse speaketh in the canticles ) or did the gospell of grace make a goshen ; but as soone was that speach , vp , moab , to the spoyle , put in speedie practise ; and ( as the name of the prophets sonne was ) li●e speedie robbers , they were swift to the prey : so that the zeale of god's house ( with david ) did not eate them vp ; but their zeale did eate vp the lord's house , while as they hungered , not for the good , but the goods of the church , and made the lords patrimonie to bee lyke the baptist , who said of himselfe , me aportet ●inni . neyther were they content to doe so to the lords embassadours , as hanun did in curtayling the garments of davids servants , and making the church ( as the prophet speaketh ) lyke a widow left to the spoyle ; but the verie hospitall oratories , where the poore members of christ were placed and planted , comforted and relieved , haue not escaped their supplanting , and ●apacious devouring : so that what former pittie and pietie did in endowing such places , latter impietie hath done cleane contrarie , in vndoing thereof . not remembring that speach of holie augustine , si sterilitas in ignem mittitur , rapacitas quid meretur ? & si qui sua non dedit semper ardebit , quid recipiet ille qui aliena abstulit ? yea , not onlie haue they robbed christ iesus more cruellie of his coat than those roman souldiours who did cast lots thereon , but also for extinguishing the memorie of such mortifications , vpon these verie houses to which they did belong . they haue practised that speach of edom , raze them , raze them , even to the foundation , making cursed iericho of such blessed places , which was sacked , and sowne with salt , and which is so evident in the trueth thereof thorow the land , that in place of proofe , it needes rather reproofe , and forceth this humble addresse to your majestie at this tyme for a speedie redresse . consider then ( sacred sir ) how horrible a sinne this is , which cryes so in gods eares for revenge , and in yours for reparation , what ingratitude is it to god , what stayne to the gospel , how ignominious to this nation , injurious to the poore , hurtfull to themselues , scandalous to others , prejudiciall to posteritie , and in a word , everie way damnable . and as david when hee came to his kingdome for the kyndnesse that hee found at the hands of ionathan , kythed his thankfull affection to his sonne whom hee left behinde him , poore lame mephibosheth : even so ( sir ) seeing the lord hath advanced your royall majestie , and brought you safelie to your natiue kingdome , for this kyndnesse of his to you , show your thankfull affection to the poore , leane and lame members of christ iesvs , whom hee hath left behinde him in his stead to his second comming : and remember that the cry of their robberie and oppression cryes to your sacred majestie , as the saved thiefe did to christ on the crosse , saying , lord remember mee when thou commest ●o thy kingdome . and at worthie and wyse salomon , at his entrie of sweying the scepter of royall authoritie , redressed both prudentlie and powerfullie the wrong that was done to the true mother of the living chylde , which was theftuouslie interchanged and stollen away from her , and a dead chylde left in its rowme : even so ( sir ) let this distressed mother that pleanes and pleades now before you finde the lyke comfort , even those nurseries of the poore , piouslie founded , but impiouslie subverted and confounded , which cry now and craue to bee restored to that which theftuouslie in lyke manner hath beene taken from them , and nothing at all left , in the towme thereof , no , not so much as the emptie walles of their habitations . neyther let such a guilt ( sir ) lye on your land , nor stayne on the gospell , that the church should not onlie be seene sacrilegiouslie robbed of her due patrimonie ; but also beside the vintage of abiezer , that the verie gleanings of boaz , or ephraim , should not bee left ; & not onlie the childrens bread taken away ; but , not so much left as the verie crumbes of the poores almes vnsnatched vp greedilie . indeede , the lord , these manie yeares bygone , hath continued with vs the gospel of peace ; and , with it , an happie peace and plentie ; the comfort of the one , and commoditie of the other : and shall hee be● so requyted for all that hee hath done to his vineyard ; that in place of the sweete fruit of the workes of charitie , hee shall finde the sowre grapes of the workes of crueltie ? and lyke the sinne of the sons of eli , shall the lords . offering , by such rapacitie , bee abhorred , to cause fearfull wrath at last seaze on your land ? and shall this not bee showne to our zealous soveraigne ? hath not th●s caused the taunting obloquie of the adversarie , that o●r profession is not onlie a solitidian religion , but that our fayth ( lyke pharaos leane kye ) hath devoured the fat of the fruites of the charitie of others , which should haue beene adorned and perfected by our owne , to others ? hence is it that our good●est profe ●ours are sayde to b●e ( and are too well seene ) most powerfull onlie lyke the load-stone in the attractiue facultie ; skilfull in the ablattue , but ignorant in the datiue case ; arithmeticians onlie in s●●●traction from god , to make vp an addition to themselue , whose heartes are as nabals , or dives , destitute of pittie , and whose hands are as hopb●ies flesh-hooks , nimble in rapacitie : but as ieroboame arme , dryed vp , and destitute of charitie . it was the former glorie ( sir ) of your natiue kingdome , that no nation did over-match it ( according , yea beyond the power thereof ) in statelie erections , and rich endowments of religio is places : but now her glorie is turned to her shame ; while as the eye of the most curious survey shall not in anie countrey or kingdome , round about , beholde so manie religious places and hospitalls promisc●o●slie demolished ; as in this our nation ▪ and not onlie christs patrimonie devoured , appointed for his worship ; but the poores also , ordained for their comfort : whereby those who should bee in these places supported , and relieved ( like a●no● , looking leaner from day to day ) are now forced in their feeble strayings , and bedfast starvings , to poste vp such groanes , & grievances , to the throne of iustice , as may be fittest pleaders of their cause , & playners on their wrong . this is the cause ( sir ) of such desolation in the land , and that it staggereth and reeleth to and froe , lyke a drunken man. this is the cause why so manie auncient and noble houses draw neare the period of vtter exterminion : and that the lyne of desolation is spread over them , and the stones of emptinesse are to bee found in them . this is the cause that such a visible curse is seene to follow vpon the eating of the fruit of this forbidden tree . for assuredlie the lords portion will bee vnto them , and their estates , as that worme which was at the roote of ionas gourd , which caused a speedie fading , and finall decay , like achans ex●crable thing , which was his ruine , and his whole families : or as the arke to the philistines which never ceased to plague them , till it was sent backe to the right owners . and as iacob supplanted esau , the holie thing will be ever the supplanter of the vnholie v●urper : the bread of deceit will turne into gravell in the mouth : and tho stollen waters be sweet , yet like the accursed water to the guiltie partie , although they cause swelling of their rents at first , yet they shall bring vpon them a consumption at last . but fearfuller shall be their dittie hereafter , when christs words not onely of , non pavistis , but pabul●m abstulistis , shall bee prono●nced against them : and most fearfull shall be their doome of e●e●nall damnation , which like that threatning against the house of eli , shall make their eares to tingle ; and make them more dreadfullie astonished , than ever was balthassar . the imprecation whereof is set downe as the sententiall and vsuall clause and clausule of such mortifications ▪ saving thus ▪ and as from eball thundring , if any shall take away , or apply to any other vse , that which i haue mortified and bequeathed to the indigent , ( as i hope none will dare ever to attempt ) let him be anathema , and let his count be without mercie at the dreadfull day of iudgement , when hee shall compeare and receiue his doome at the hand of the iudge both of heaven and earth , to whom i dedicate the same . this ( sir ) is the cause likewise why so few new erections of such places are in the countrey , or charitable dotations , out of mens devotion , while as they see how the liberall donations of others , and pious erected hospitals are so grosselie devoured and ruinated remedilesse : and thereby vehementlie suspect , yea , assuredlie expect , that it would no otherwise fare with that which they would in like manner out of pittie and pietie ●rogate and consecrate to god. neither haue laicks onely had their hands in this cursed crime , but levi hath also joyned with simeon , to be brethren in evill ▪ and both haue linked together , as sampsons foxes , to waste the lords field : so that iudas , quid mihi dabitis , et ego tradam e●m ? hath not died with him : but without sense , or shame , hath bene the manner of latter bargaining by his soule-lesse successors ; their conscience being more leper than the bodie of g●b●zi : & a more dreadfull judgement abyding such , no● that for the receiving of the gift from nama● : for as lamech sayd to his wiues , so may i , if this horrible crime in laicks be avenged seavenfolde , doubtless● in such who should be trumpets , to cry aloude against the same , and should be preservers of such places , it will bee avenged seaventie folde . and be he of what degree soever , who for bribe , 〈◊〉 favour , like iudas , or pilat , hath betrayed or delivered christ i● his poore members , and their rights , to the barbarous and crue●● hands of those who haue canniball-like devoured them , with iudas and pilat , such should be justlie repute to haue no place in so holy , a ministration , and may with them feare the like woe and judgement . let not then ( sir ) your land herein be an aceldama , or the blood of the poore ( like that of abels ) cry still against the same for vengeance . deliver your subjects from such a fearfull curse : & cause their mawes ( like the belly of ionas whale ) to disgorge the poores portion , who haue swallowed vp the same , that ( as iob sayes of himselfe ) the blessing of him who was readie to perish , may come vpon you , and yee may cause the hearts of the poo●● to sing for joy . put on righteousnesse then , and let it cloathe you , iudgement , & let it be a robe & a diademe vnto you : be eyes to the blind , & feet to the lame : and the cause of the poore , which yee know not , search it out . for it is your part ( sir ) to purge th● land of such blood-guiltinesse , and to make a straite inquisition with ioshua , concerning the execrable thing : to break the jaw●● of the wicked , and to plucke the spoyle out of their teeth , and to the poore at this time to leaue a blessed memoriall behinde you 〈◊〉 so may yee promise to your selfe , that yee shall die in your 〈◊〉 & multiplie your dayes as the sand : your root also shall spread● out by the waters , and the dew shall lye all night vpon you● branch : your glorie , in like manner , shall bee fresh in you , and your bow shall bee renewed in your hand : and amongst all the titles of honour & dignitie , which the lord hath multiplied ▪ & heaped vpon your sacred majestie , this shall not bee the leas● wherewith your royal grandsire , of blessed memorie , was styled ▪ to bee called , the poore mans king . finis . notes, typically marginal, from the original text notes for div a -e genes . . . daniel , . iudg. . deut. . . nehem. gen. . psalm . . exod. . iudg. . num. . . gen. . math. . ● . . sam. . genes . . micah . . pastors made fewer . genes . . advantage to seducers . . sam. . cant. . . matth. . . exod. . colledges hurt . gen. . . parents discouraged . the countrey harmed . psal. . . levit. . . cic. de divi . lib. . ioshua , . . sam. . luke , . agg. . civilitie hindred . ruth , . . . pet. . . poore people and subjectes , both miseased , & scandalized . gen. . . . sam. . . sam. . . luk. . . ioshua , . acts , . matth. . . mark. . . prov. . . genes . . luk. . . acts , . polion . lib. . strat . ier. . . dan. . ● . . king. genes . ▪ . chron. . genes . . genes . . exod. . ioshua ▪ micah , . . luke . . ionas , . gen. . . iudg. . ca●● . . . ca●● . . . . sam. . nehem. . . nehem. . . notes for div a -e cant. . iob . , &c. good counsell, to the petitioners for presbyterian government, that they may declare their faith before they build their church. chidley, katherine. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason .f. [ ]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c thomason .f. [ ] estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; : f [ ]) good counsell, to the petitioners for presbyterian government, that they may declare their faith before they build their church. chidley, katherine. sheet ([ ] p.) s.n., [london : ] signed at foot: k.c. (i.e. katherine chidley). annotations on thomason copy: "hidley" after 'k.c' at foot of titlepage; "nouemb: st ". reproduction of the original in the british library. eng presbyterianism -- early works to . great britain -- history -- civil war, - -- religious aspects -- early works to . a r (thomason .f. [ ]). civilwar no good counsell, to the petitioners for presbyterian government, that they may declare their faith before they build their church. chidley, katherine. a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion good counsell , to the petitioners for presbyterian government , that they may declare their faith before they build their church . the saints of god being separated from idolatry , and joyned together in the fellowship of the gospel , have ever enjoyed commission from christ to practise all the parts of gods true religion , and also to keep the ordinances of god from contempt or profanation amongst themselves . and this power they have from god though with persecution , now , in this time of parliament . persecution , i say , not from the parliament , ( further then they neglect to preserve their peace according to the law of god ) but persecution , as it arose from the pope , and bishops in former time primarily ; so would it do now from their sons , who call themselves divines , yea , even in the height of it , if they might have their wils , as appeareth by their late petition , for which there was a publick calling out for hands . well was it with the kings of israel when they took the counsell of gods true prophets though few in number , but such a clergy which is naturally addicted to persecution cannot be a blessing to any parliament or nation , as appeareth by the scripture . and therefore my desire is , that the parliament may submit to god for direction and counsell , even to beware of men , especially of false prophets , or any evill workers whatever they be ; and that all persons fearing god , in the city of london , or elsewhere , may blesse god , for fulfilling his promises unto them , that their eyes enjoy their teachers , though in an upper roome , as christ and his apostles met . but for the city of londons ministery ( which is so much commended in the petition ) i think their readinesse is , as the rest of that generation in the countreys of the land : even to find out where their maintenance lieth ; and so far are they from keeping gods ordinances from pollution and contempt , that [ to enjoy their pay ] they will walk contrary to a known rule , and expresse command ; cast not holy things unto dogs : yet these men ( i say ) rather then they will want their patrimony , they will constrain all men to partake of the ordinances of god . they bewail that the children should come so neer to the birth , and that there is no strength to bring forth : but i think the children are sufficiently brought forth unto them . if their means be established upon them , by the parliament ( as i am informed it is for a certain time : ) for i know no other children they mean , but two : viz : maintenance and power : the one they have as saul had the fat cattell , contrary to gods commandment : the other they shall never have : for god will fight against such as fight for them , as it appears at this day : for they by usurped power ever shed the blood of the saints , and martyrs of jesus , and now god is making inquisition for the blood which hath been spilt , and the more fiercely they go on to build up a babel with blood ; the more speedily will god come down to see their wickednes and to confound them . and though they say it is in fervour of spirit , for the house of their god , and although the parliament may bear with them , at their entreaty , yet god will ( in his own time ) deal with sinners . they further complain , that there are damnable errors broached amongst them , ( that is to say , amongst the presbyterians ; ) for amongst the people of god none can so soon deliver any point of false doctrine but he shall be severely dealt with according to the rule of christ ; ) but the presbyters practise is to preach what they list without controll , therefore errors may be broached by them privilegio . but they say , divers are fallen off within these few yeers . but me thinks they do not speak pertinently , for men cannot be said to fall off which were never on , or from a government that was never setled , and they themselves say , their government is not yet established . and these that fly out from amongst them , separating themselves from them , and incorporate themselves into separated assemblies , are not ( as they say they be ) such as hold damnable heresies , but such abide still amongst the presbyterians themselves ; and therefore the lords people are constrained ( by the power of the word of truth ) to separate themselves from such persons , that are ( retained in the church of england ) godlesse in their lives , and blasphemous in their judgements , yet such persons notstithstanding are ( in matters of worship ) one with the whole body of the land ; and these be the vessels that the houses of their gods are yet filled withall . but it is not so with those that separate themselves from them : for they admit not in their societies any that hold blasphemous errors , neither do they set up illeterate persons among them for their pastors , as the presbyterians unjustly accuse them . true it is , they manage their meetings with boldnesse , because they have some ground to beleeve that the parliament will not suffer them to be wronged , for performing the true worship , to the true god , in a peaceable manner , under their protection ( as also correction in case they should walk as the presbyterians in their petition have falsly accused them , saying they manage their meetings with insolencie , which is an unjust accusation ; and in contempt of all authority , which is also untrue : to the disturbance of the city : which is another falshood : every one doing that which is right in his own eyes : which is an unjust affirmation as the rest ) for they order their walkings according to the rule of gods word : but these petitioners accuse not onely the people , but also the parliament , for they say every one doth that which is right in his own eyes , and there is no controll or course to reclaim them : whereby it is evident , they render the parliament very infirm , or carelesse . and the people of god plead not any such priviledge to be without controll : but alwayes submitted themselves in duty to the magistrates power , which is set up by god , as well for the punishment of evill doers , as for the praise of those that do well . therefore all these petitioners inferences against the people of god be slanders . and the religion of god doth not breed division , either in kingdom , city , or family in any civill respect : for religion teacheth men submission to their duty . ( but this hath been a false accusation of mr. t. e. long ago , which hath been disproved at large . ) religion ( i say ) breeds no difference then what was from the beginning , the wicked envying the godly , that their sacrifices are accepted , and theirs rejected , and that 's the emnity which christ hath put between the two seeds , and it shall be as christ saith , five in a house , two against three , and three against two . but the cause is envy , and not religion . and whereas these presbyterians affirm in their petition that the separates set up illeterate men to be their pastors , let that come to the triall , for we desire not to be led by blind guides ; therefore i could wish it might please the parliament to examine the gifts of such whom these call illiterate ( that so it may appear how reasonable we are ) either by disputation between the presbyters and them : or by proving them , to give the sence of any scripture which they shall appoint ; and by this it shall appear whether these presbyterians are true men : for there is never a minister of the seperation that feareth to set his foot against any presbyter whatsoever he be , to dispute the case concerning the matter , ministery , worship , or government of the church , or any principle of faith which it shall please the parliament to call upon them for the managing of , that so it may appear unto all men who are best informed in the mind and will of god , and by this it will also appear who are the orthodoxall preachers , and who are the preachers of new gospels , and consequently who be the setters of division ; and who they be upon whom their scandalous conclusions fall . and as for tolerations of all religions i cannot conceive to be proper ; for there is but one true religion , and that is it which hath gods word for their rule . and for breaking sabbaths , we know the christian sabbath now under the gospel is the first day of the week ( commonly called sonday ) or the lords day , which we judge our selves bound in conscience to set apart for the worship and service of god by the rules of scripture both law and gospel ; and are also free to submit to the magistrates command to humble our selves before god in case of eminent danger , and to give him publick thanks for all eminent deliverances , the magistrates command being grounded upon the word of god . therfore the presbyterians slandring the people of god , will make their reformation the more difficult ; for no man ever set himself up honestly , by accusing of others falsly . and as touching our brethren the scots , we honour them for their parts , and shall remain thankfull unto god for them , or for any help we have received from them ; yet we can never submit our consciences to be captivated , or made subject to mens wils : for god onely hath power in that case . yet i speak freely ( for my part ) i shall not be offended at whatever lawfull government the parliament in their wisdom shall set up in the nation for the preaching of the gospel , to bring those thousands , and millions of people , ( who yet lie in ignorance ) to the knowledge of god , and obedience of the faith , that so they may become fit matter , even living stones to be built to god a spirituall house : for there can be no true reformation in a state of generall apostasie , but by seperating the precious from the vile ; and not to impose the worship of god on a people that are not capable , for that will bring a curse rather then a blessing ; therefore the truly godly ought to arise and be doing , and god hath promised to be with them , and they are not to neglect to worship god for want of the command of authority , as is the manner of many . moreover , these take notice that god hath rewarded the beginnings of the parliaments reformation ; and truly all christians ought to observe the same ; for god useth to reward all those that do his will . and i hope god will still be mercifull to them if justice be executed by them . and it is to be desired that the wicked may be brought to condigne punishment , and the innocent set free who have lain in prison a long time for worshipping the true god after the true manner , as mr. turner hath , who is therefore in prison at westminster ; and others who also suffer in the like case , such out-breakings of envy ( i am sure ) procure no mercy but judgement . now that the parliament may hasten to set up christs true discipline which he hath left to his church ; that is and ought to be the desire of all christians . but that the modell ( specified in the petition ) is it , stands the presbyterians upon to prove . and therefore ( in my judgement ) it were better for them to make their confession of faith and catechise first , according to the rule of gods word , and then shape their church according to that , rather then shape their church according to the modell , and their faith according to their church . prepare thy work without , and make it fit for thy self in the field : and afterwards build thine house . prov. . . k. c. some questions resolved concerning episcopal and presbyterian government in scotland cunningham, alexander. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) some questions resolved concerning episcopal and presbyterian government in scotland cunningham, alexander. cunningham, gabriel. [ ], , [ ] p. printed for the author : and are to be sold by randal taylor ..., london : . reproduction of original in britol public library, britol, england. by alexander cunningham; ascribed in error to gabriel cunningham. cf. halkett & laing. table of contents: p. [ ] at end. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) 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texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -- government. episcopal church in scotland. presbyterianism -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion some questions resolved concerning episcopal and presbyterian government in scotland . i protest before the great god , and since i am here as upon my testament , it is no time for me to lye in , that ye shall never find with any high-land or border thieves , greater ingratitude , and more lies , and vile perjuries , then with these phanatick spirits . and suffer not the principles of them to brook your land , if you like to sit at rest : except you keep them for trying your patience , as socrates did an evil wife . k. j. his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib. . p. . lond. london , printed for the author , and are to be sold by randal taylor , near stationers-hall , . imprimatur , z. isham , r. p. d. henrico , episc. lond. à sacris . march . the preface . the government by arch-bishops and bishops , was in scotland restored an. , as being most agreeable to the word of god , most convenient for the preservation of truth , order , and unity , and most suitable to monarchy , and the peace and quiet of the state. those motives for its restitution are every way so great , that none others can be so worthy of the wisdom of that nation , which challengeth a more early profession of christianity , and an ancienter race of kings , than any of these parts of christendom can well pretend to . but that ecclesiastical government , which in its self is most agreeable to the scriptures , and best fitted against heresie and schism , may to prejudiced men seem burthensome , and by them be misrepresented to others . from this it hath happened , that the episcopacy ( as exercised in scotland these years ) hath been of late abolished , as an unsupportable grievance to the nation , contrary to the general inclition of the people , and inconsistent with the legal establishment of that church at the reformation : whoever duly compares the narratives of these two acts , the one , about its restitution , and the other , about its abolishment , may find some of their reasons why no other ecclesiastick politie is yet settled in its place ; for by this delay , every member of parliament hath had time to consider what church government for essentials is of divine right , and may both preserve the church from heresie and schism , and the state from usurpation and rebellion ; and which may best conduce to the satisfaction of all religious protestants , and loyal subjects in that kingdom . for this effect , the due consideration of the following questions is doubtless of great importance , and the impartial resolution of them cannot but be at this time very seasonable . whether they are resolved here with such impartiality as this matter requires , is submitted to the unbyassed iudgment of the reader : whom i shall desire that if he has any thing to object , he will tell the world in charity and meekness , that are the proper characters of christianity , and not in that unchristian way of evil speaking and reviling , which sufficiently shews what spirt he is of , that writ , the brief and true account of the sufferings of the church of scotland , occasioned by the episcopalians since the year . i wish i had seen that pamphlet before this was going to the press . it would have occasion'd me to add some things more , tho' i do not find my self obliged by it , to alter any thing that i have written . some questions , &c. question i. whether presbytery ( as contrary to the episcopacy restored in scotland , an. . ) was settled by law when the protestant religion came to have the legal establishment in that kingdom ? . all the dispute here , intrinsick to the notion of a church governour , is purely this ; whether he should be nominated by the state or by the church ; whether after nomination , the power to elect him should be entrusted to a delegated number , or remain in the mixt synod of clergy and laity ; and whether after the election is past , his institution unto his office should be for life , or only during pleasure ; and lastly , whether in the exercise of his function he have a negative voice over his synod , or they a conclusive voice over him : wherefore the presbyterian moderator an. . abolished , is rightly defined , the church-moderator , nominated and elected by the clergy , lay-elders and deacons of the synod ; instituted unto his office during their pleasure ; invested with no fixed power of ordination ; nor any negative voice in the exercise of his jurisdiction . and the episcopacy which was then restored , is by the rule of contraries a church-government of a moderator nominated by the king ; elected by the chapter ; invested with a fixed power of ordination regulated by cannons ; and of jurisdiction balanced by assisting presbyters . . now although such an episcopacy was in scotland taken away april last , yet since presbytery is not yet setl'd by law , this question of fact propos'd about it , may be stated and resolved according to truth , without the crime of leesing making . . it is not to be doubted , but that the protestant religion had the legal establishment in scotland , in the year , in which year by parliamentary statutes popery was abolished , a protestant confession of faith authorized , and their kings by the coronation oath obliged to maintain it . . by the nature of the scottish monarchy , neither the king without advice of his estates , nor they without his royal consent touching the publick act with his scepter , can make or unmake laws to govern the people : wherefore the constitution of bishops having then the publick authority , ( the popish bishops sitting in this parliament which thus setl'd the reformation ) must in the construction of the law be confest to remain firm and valid from the aforesaid year , till the full legislative power of the king in parliament , concur'd to shake or destroy it . . but whatever was done at that time in favour of mr. iohn knox his book of policy , ( proposing a superintendency which is another model of episcopacy ) or mr. an. melvil his book of discipline , ( proposing presbytery , an. ) by acts of privy council extorted in tumultuous times , through the menacing applications of clergy men assembling themselves without warrant ; yet before the year , there is no act of parliament either in print or unprinted , setling that presbytery which is contrary to the episcopacy established before , and remaining in substance at the time of the reformation . . wherefore the impartial resolution of the question proposed , is in short this , that presbytery , as contrary to the episcopacy restored in scotland an. , was not by law setled years after the protestant religion had the legal establishment in that kingdom . question ii. whether ever presbytery was setled in the church of scotland , without constraint from tumultuous times ? . king iames describing the presbyterians , calls them the very pests in the church and commonwealth , whom no deserts can oblige , neither oaths nor promises bind , brea thing nothing but sedition and calumnies , aspiring without measure , railing without reason , and making their own imaginations ( without any warrant of the word ) the square of their conscience . and thereafter describing their church politie and discipline , calls it that parity which can never stand with the order of the church , nor the peace of a commonweal , and well ruled monarchy : now when these are the characters which the british solomon gives presbyterians and presbytery ( and with a protestation before god that he lies not ) who can with any shadow of reason , or grain of charity , think that he either was so unwise or irreligious , as by act of parliament to establish presbytery in the church , out of his own free choice , and not out of some kind of compulsion : nay , when that government and its admirers have these characters from him , can any thinking man read over the act of restitution of bishops an. , and not believe that , according to its preamble , the former act an. , impairing that first estate of his kingdom , was purely owing to his young years and the unsetled condition of affairs ? how he was forced to it we may learn from his own book , wherein he says , that god almighty was pleased that the blessed reformation of scotland should begin with unordinate and popular tumults , of men clogg'd with their own passion and particular respects ; that some fiery spirited ministers got such a guiding of the people at that time of confusion , as finding the gust of government sweet , they began to fancy a democracy to themselves ; that having been over well baited upon the wrack , first of his royal grandmother , and next of his own mother , and usurping the liberty of time in his own long minority , there never rose any faction among statesmen , but they that were of that factious part , were careful to perswade and allure the church-men to espouse that quarrel as their own : wherefore in the year , the pernicious feuds between the earls of huntley and murray , and those contests between the assembly men of the clergy and the lords of the session : together with repeated treasonable plots carried on against his royal person , by bothwel , and his associates , of the greatest power and best quality , forced that young king to settle presbytery in the church , that thereby he might bring off presbyterians from joyning with the acts of their kirk to unsettle his throne . . charles the first of ever blessed memory , he pleads that in charity he may be thought desirous to preserve the english church government by bishops in its right constitution , as a matter of religion , wherein both his iudgment was justly satisfied , that it hath of all others the fullest scripture grounds , and also the constant practice of all christian churches . and after he had written this confession with ink , and then sealed it with his royal blood , who can imagine that his once giving some way to presbytery in scotland , was his voluntary act , especially when his majesties commissioner the earl of traquair , ( according to instructions ) gave in his declaration to the contrary : but here there is no need to declare the unhappy state of affairs that forced him to it : since there are volumes written concerning that religious rebellion , which produced the most horrid murder of the best king that ever was in these kingdoms . . wherefore the impartial resolution to the question proposed , is in short this , that k. iames the th , and k. charles i. setled presbytery in the kingdom of scotland , being constrained thereunto by troublesome and tumultuous times . question iii. whether the principles of scottish presbytery grant any toleration to dissenters ? . since the solemn league and covenant is the canon , and the acts of the general assembly the comment , of the principles of scotch presbytery , this question in reference to their toleration of dissenters , plainly resolves in this , whether covenanters and assembly-men according to their principles , are for liberty of conscience , or against it ? . in the first article of the solemn league , they swear , that they shall sincerely , really and constantly endeavour the preservation of the reformed religion in the church of scotland in discipline and government against their common enemies . . to preserve this part of the reformation , they swear again in the second article against popish prelacy , that is , the church government by arch-bishops , bishops , their chancelors and commissiaries , dean and chapters , arch-deacons , and all other ecclesiastical officers depending on that hierarchy , superstition and heresie . . what is meant by their sincere real and constant endeavour against their common enemies ( king or parliament ) for preserving that reformation in church-government , by extirpating such an episcopacy , is manifest in the last article , in which they swear to assist and def●nd all those that enter into the league and covenant , in the maintaining and persuing thereof , and that they shall not suffer themselves directly or indirectly , by whatsoever combination , perswasion or terror to be divided from their blessed union and conjunction , whether to make defection to the contrary part , or to give themselves to a detestable indifferency or neutrality in the cause , which so much concerneth the glory of god. . but if after all these parts of the first , second , fourth , and sixth articles of the covenant compared together , any seruple yet remains , whether those men who make conscience of the oath they have taken against any indifferency or neutrality in this cause against episcopacy , ( which in charity i believe they think the cause of christ ) can allow any toleration to dissenters , let us in the next place consider some acts of their general assemblies , which are the infallible interpreters of this rule of their faith about ecclesiastical polity . now although the episcopal clergy in the times before the year , ( when they saw that destruction of the church government ) neither themselves appear'd in tumults nor in sermons , or books , exhorted others to tumultuate , ( for to preserve it ) yet the presbyterians were so far from taking pains to gain them unto a conformity , or in case they conform'd , from letting them continue in their cures ( as the presbyterians were dealt with , after the year ) that on the contrary they pass these following acts. . the general assembly ordaineth , the subscription of the covevant to all the members of that kirk and kingdom . . and whereas the former act aug. . hadnot been obeyed , it was again ordain'd by another assembly , that all ministers make intimation of the said act in their kirks , and thereafter proceed with the censures of the kirk against such as shall refuse to subscribe the covenant ; and that exact account be taken of every ministers diligence herein by their presbyteries and synods , as they will answer to the general assembly . . neither was this last act , inflicting ecclesiastical censures only to fall heavy upon those who were hinderers of their blessed reformation , ( whom they called anticovenanters ) but in the assembly , it 's appointed , that all ministers take special notice when any secret disaffecters of the covenant shall come within their parishes , that so soon as they shall know the same , they may without delay , cause warn them to appear before the presbyteries , within which their parishes lies , or before the commissioners of the assembly appointed for publick affairs , as they shall find most convenient ; which warning the assembly , declares shall be a sufficient citation unto them . . and that all , and every one of such offenders shall humbly acknowledge their offence upon their knees , first , before the presbytery , and thereafter , before the congregation , upon a sabbath , in some place before the pulpit ; and in the mean time , they be suspended from the lords supper . and in case they do not satisfie in manner aforesaid , they be processed with excommunication : and this is as easie an ecclesiastick censure as the whole body of their acts of assembly have upon record , or any now alive can remember . nay , the assembly enjoyns this excommunication against covenanters themselves , who but in so far comply with malignancy ( the king 's evil of those times ) as to drink the health of any declar'd a common enemy of that covenanted kirk and kingdom . . and in case any excommunicated malignant should , for all his being heathen , be yet so much the christian , as to long after the communion of christ's body and blood , they did all they could to hinder it : for not only is it by them ordain'd , that all deposed ministers , who after the sentence of deprivation pronounced against them , exercise any part of the ministerial calling in the places they formerly served in , or else where , they should be proceeded against with excommunication : but five years before , anno . it was by them provided , that if any covenanted minister should haunt the company of any excommunicated person , he should for the first fault , be suspended from his ministry , by his presbytery , during their pleasure : and for the second fault be deprived : and in case the presbyteries be negligent therein , that the provincial assembly shall censure the presbytery thus negligent : and when they have done sufficiently to deprive the excommunicate person of all spiritual mercy ( as far as they could do ) they proceed to take from him all his temporal comfort of liberty and property according to their act , whereby they order his person to be imprisoned , after the loss of his goods and estate . . now these being the principles of presbytery , founded upon the oath of the covenant ( to extirpate episcopacy , and never to be indifferent in the cause ) and explained in the assembly-acts , ( enjoyning censure and excommunication , and recommending to the state the temporal punishment of forfeiture and imprisonment to pass thereupon against all persons disaffected ) the impartial resolution to the question is this , that the principles of scottish presbytery grant no toleration to dissenters . question iv , whether between the year . and the year . presbyterian separatists were guilty of sinful separation ? . the larger catechism agreed upon by the pretended assembly at westminster , with assistance of commissioners from the kirk of scotland , and thereafter approved by their general assembly , teacheth such doctrine , as from it can be demonstrated how necessary it is for salvation that every person keep communion with the particular church established by the laws of the state he liveth in ; unless she either enjoyn in her canons any sinful term of communion , or propose in her confession of faith any heretical article , or prescribe in her directory for worship , any idolatrous impurity . so that the question here proposed plainly resolves into this , whether the episcopal church of scotland these years enjoyn'd any sinful canon as a term of communion , or prosess'd any erroneous doctrine to be believed , or directed any idolatry to be performed in divine worship . . all the presbyterians in the world cannot produce one canon of any synod of the episcopal church of scotland , from ▪ to the last year , with which they will not readily comply , excepting those canons that qualifie ministers to the exercise of the holy function : and none of those are enjoyned the clergy of that perswasion , as a term of their communion , but as a condition of their ministration : so that however these should debar any ministers from the pulpit , they cannot shut them out of the church ▪ nay , when it hath been demonstrated to them ( in a letter for union , dated at edinburgh the th of march last ) that never any confession of our reformed church avowed a divine right in a parity among all church-officers ; and that the solemn league did not abjure the president bishop , and that the english presbyterians , in conscience of their oath of the covenant , petitioned for such an episcopacy ; i think it may be presumed ( when twelve-months are past without any reason published against the said letter ) that they now believe that sin lieth at their door , for leaving their charges after the restauration of our kingly government , upon the point of difference about episcopacy . . in the second place , the scottish presbyterians , for matters of faith , adhere to the westminster consession , in obedience to the act of their general assembly : now let any presbyterian discover , if he can , one single article of all the three and thirty chapters of that confession , that was ever condemn'd by the late episcopal church of scotland , in any whatsoever synod , since the time of its restitution . . thirdly , scotch presbyterians , for publick worship in the church , retain the directory , composed by the foresaid pretended assembly at westminster , and thereafter approved by the general assemblies of their kirk . now to this rule of divine service the established episcopal church there hath these years been more conformable than the presbyterians ever were or are . it is true , that those who have sworn in the solemn leagne to preserve the protestant religion as it stood reformed in scotland , an. . and to reform the kingdom of england , in the same point of worship , according to the example of the church of scotland , are by virtue of this their solemn oath obliged to ling the doxologie after the singing psalms , ever after the year forty eight , as well as they did it all the ten years before ; and to avoid the sin of perjury , they were bound to make their english brethren to sing it , rather than at their instigation to forbear to sing it themselves . but not to insist upon this covenant-obligation , doubtless when the episcopal church of scotland continues that christian hymn , which the directory hath no where forbidden , their sin of commission is not half so great as the omission of the lords prayer , which the directory enjoyneth to be said at sermon times , of which omission the presbyterians are only guilty , of all the christians in the world . . again , in administration of both sacraments , the episcopal church of scotland , observeth the directory in all things , save one which is a very justifiable practice ; and that is in the office of baptism , the solemn confession of the apostolick creed , which both the pretended assembly here at westminster , and the general assembly there in scotland , ( at the end of the shorter catechism ) acknowledge to be a brief sum of the christian faith , agreeable to the word of god , and amiently received in the churches of christ : this their acknowledgment of its antiquity and scripture purity , must force any scotch presbyterian , to grant that there is no more sin in saying the apostles creed publickly in the church , tho' there be no precept for saying it , than there is in sprinkling water upon the baptized infant . . now laying all these considerations together , that the purity in doctrine which presbyterian synods confess , and the purity of publick worship , doing nothing which the directory forbids , could be as well retained in the episcopal church of scotland these years , as in any presbyterian kirk or meeting-house : and that no confession of any reformed church , asserts the divine right of their presbytery as before defined : and that the covevenant abjures not the epis opacy likewise defin'd , but on the contrary it was peti●ioned for by the english covenanters , i say laying all these things together , the impartial resolution of the present question , is this , that between the year , and the year , presbyterian separatists were guilty of sinful separation . question v. whether the penal laws against scotch presbyterians , had any thing of persecution in them ? . it cannot be denied but there may be a party in a kingdom of well meaning men , truly pious and peaceable , who yet for some non-conformity to the church-establishment , may have too severe laws enacted against them , by the execution of which they may suffer for conscience sake ; so that the question here proposed , plainly resolves into this , whether the penal laws against scotch presbyterians had any thing in them which cannot be justified in christian policy as necessary , ( at those times in which they were enacted ) for the preservation of true religion and publick peace in the church and state ? or whether they were the uncharitable effects of a peevish resentment , inconsistent with good nature or christianity ? . forasmuch as it had pleased almighty god to compassionate the troubles and confusions of scotland , by returning king charles the d , to the exercise of that royal government , under which , and its excellent constitution , that kingdom had for many ages enjoyed so much happiness , peace , and plenty ; the noble lord the earl of middleton , being for his unshaken loyalty honoured with his majesties high commission , the administration of the oath of allegiance , to all the members of parliament , was the first thing enacted by the states thereof . . in conscience of their oaths of allegiance , to maintain and defend the sovereign power and authority of the kings majesty ; and in consideration of the sad consequences that do accompany any encroachments upon , or diminution thereof , they , from their sen●e of humble duty , wholy applyed themselves in this session , to establish such wholesome laws , as might by acknowledgment of his majesties prerogatives , prove salves to cure the state from the diseases of anarchy and confusion , which had before in the usurpation seized her vitals . . but all this time of the parliaments sole application to matters of state , in this first session , the presbyterian clergy did not neglect to do all they could for a parliamentary confirmation of their ecclesiastical government . . first , the synod of edenburgh , applyed themselves to a person of great interest with his majesties commissioner , that his grace might be intreated to procure from his royal master , instructions to give them presbytery without bishops ; and they promised that they should themselves enact , never to meet without his majesties commissioner , who should call and dissolve them at his pleasure : which act of theirs , they promised to get ratified by the first general assembly . . and when they found this address of theirs to be without any success , they sall upon another method , and send a clergyman , whose name ( because of his memory for his piety and school learning ) i shall not mention , with this threatning , that if the estates in parliament consirm'd not their presbytery , they should have the people let loose upon them ▪ . in that first session of the parliament already mentioned , the king with the advice of the estates therein convened , had before forbid the renewing of the solemn league and covenant , and by several acts annulled all the pretended conventions of the preceeding rebellion ; but this imperious address from the ministers , gave them a new sensible occasion to be perswaded , that all the late disorders and exorbitances in the church , incroachments upon the prerogative and right of the crown , and usurpations upon the authority of parliaments , and the prejudice done to the liberty of the subject , were the natural effects of the invasion made upon the episcopal government ; and therefore upon deliberation of twenty months , they past an act of its restitution , in the beginning of the second session of that parliament . . this act of restitution of bishops had this effect , in reference to the scottish clergy : whoever among them were disappointed in their hopes of preferment , or were lovers of ease from the burthensome service in the church , or else impatient to be made subordinate to those with whom they so lately had been upon a level , forsook their ministry , but they lived quietly at their respective habitations , and in personal conformity to the church establisht . others again ( and of them not a few ) were sensible that the established episcopacy , being obliged to exercise their jurisdiction in a synod with the ballance of assisting presbyters , was the only church government which could be obtained of the state , ( and which was not abjur'd in the solemn league ) and therefore did keep their charges , and were willing to own canonical obedience to their diocesan bishops . . this example of christian submission to authority , given by the generality of presbyterian ministers of both sorts , gain'd the laity of that perswasion to a pious and sober observance of the publick worship ; so that at that time nothing was wanting to render that national church happy without protestant dissenters , but a competent number of godly , learned , and grave men to fill up the vacant places of those who , for any of the motives before mentioned , had left their charges ; and till that deplorable want ( especially in the west , ) the separation from the regular meetings for divine service , was so little observable , that before june , the wisdom of that nation had by no act provided against it . . it is true , that the libellous sermons and books of some wicked men , which were written to justify the murder of charles the i. and the banishment of charles the ii. the renovation of the covenant , the necessity of taking up arms to promote its ends , and the sinfulness of complyance with the legal settlement in church or state , did now alarm that parliament . . they considered how seditious , and of how dangerous example and consequence seperation from the rugular church might prove for the future : and therefore for security of the state from the confusions they had so lately smarted under , they were forced to enact a penal law against it , importing , that every person having an inheritance , should pay the fourth part of his yearly estate ; every yeoman tenant or farmer the fourth part of his free moveables ( after the payment of their dues to their master ; ) and that every burgess should lose all the priviledges within the borough , and the fourth part of his moveables . . but notwithstanding this penal law , the contagion of those books and sermons which poisoned so many with principles of separation from the established church , produced the renovation of the covenant , contrary to the authority of the king and parliament ; and that again was followed by an open rebellion of the western parts ( known by the name of pentlin hills ) in the year , defeated by the king's army , so that they were out of capacity of resisting : however , the king in his royal clemency , at the address of some states-men , gave them indulgence to convene in meeting-houses for divine worship ; and they made this good use of his mercy , as that by them the incumbent ministers ( whose characters would have secured them any where but in the west of scotland ) had their houses in the night time invaded , their persons assaulted , wounded and pursued for their lives . then indeed , that merciful prince , with advice of his estates in parliament , having a just indignation of such horrid and unchristian villanies , thought fit to brand the same with a signal mark of displeasure . and this act of the date , aug. . is the first that punisheth with death and confiscation of goods . . it is true indeed , the king and his estates of parliament , filled with indignation at the scandalous sin , which procured this former penal law ; and understanding from thence , that the specious pretences of religion were altogether false , and taken up by seditious persons ; they immediately pass'd another act against conventicles ; the preamble of which last act declares , that such meetings were the ordinary seminaries of rebellion as well as separation , that they tended to the alienating the hearts of the subjects from their duty and obedience they owe to his majesty and the publick laws , and by consequence , to the reproach of the authority of the king and parliament , as well as the prejudice of gods publick worship , and the scandal of the reformed rel●gion : and therefore they were obliged in reason of state , as well as for the peace of the church , to make the penalty of this law fall heavy upon the transgressors thereof . and the penalties therein contained ( as nigh as i can value scottish mony by the current coin in england ) are these following : that every minister , preaching at a conventicle , should be imprisoned till he find surety for l. that he should not do the like thereafter , or else oblige himself by bond to remove out of the kingdom , and never to return without his majesties leave ; that every one of any inheritance should pay the fourth part of his yearly estate ; that every servant should pay the fourth part of his yearly wages ; that every farmer should pay forty shillings , and every tenant under them twenty . . further , his majesty understanding that divers disaffected persons had been so maliciously wicked and disloyal , as to convocate his subjects to open meetings in the fields ; and considering that those meetings were the rendezvous of rebellion , and tending in a high measure to the disturbance of the publick peace , declares , that those who in arms did convocate in field conventicles , should be punishable by death , and confiscation of goods ; and that those present at them , should be punished in double the respective fines appointed against house-meetings . this act is dated aug. the th . . . these acts against separation in meeting-houses , or in the fields , were appointed to endure only for the space of three years , unless his majesty should think fit to continue them longer ; wherefore his majesty considering that they had not received due obedience , and that the execution thereof had not been so prosecuted , as by the tenor of the same is prescribed , found it necessary , with the advise of his estates in parliament , in sept. . that they should remain in force for other three years to come . . these are the penal laws in scotland against the presbyterians , made by divers free parliaments against their sinful separation from the church , to frequent meeting-houses or field-conventicles , upon mature consideration of the inconsistency of it , with religion towards god ; affection to the laws ; loyalty to the king ; or study of the publick peace of the state : and three rebellions in years ( from the year to the year ) have justifyed the justice and wisdom of these parliaments . but none ever suffered for meer separation but in purse ; and never any was punished that way , but such as came to church to save their money , notwithstanding all their pretended scruples of conscience : wherefore unless we derogate from the authority of king and parliament , justify rebellion , and prefer private humour to publick peace , the impartial resolution of the present question is this , that the penal laws against the scotch presbyterians had nothing of persecution in them . question vi. whether the episcopal clergy in scotland from the year to the year , shewed any thing of the spirit of persecution against presbyterians ? . notwithstanding that the presbyterians are pleas'd to say , they were dragoon'd by the bishops and episcopal clergy , alluding to that way of conversion in france , which indeed was procur'd by an address of the assembly of the clergy of that kingdom ; yet this is a palpable injustice and calumny . for certain it is , that all these twenty four years never produced one address of the presbyterial , diocesan , provincial , or national assembly of the established church of scotland , either beseeching the high court of parliament , or the lords of the privy council , to make or execute laws against protestant dissenters : wherefore , notwithstanding all the passionate exhortations in private , and the publick sermons in the church , concerning the guiltiness of schism , and the necessity of union among protestants , against their common adversaries , the inferiour clergy there cannot be possibly charged with the spirit of persecution against presbyterians . nay , upon the contrary , our clergy were so averse from giving obedience to the act that enjoyned them to present written lists of the dissenters in their respective parishes , and so very inflexible to the publick order for their judicial informing upon oath against separatists , that the judges competent , and officers of state chid them in publick for disaffection to the royal government ; so that under that imputation they had nothing but their innocency to support them , in the spirit of meekness and charity to their sworn enemies . . again , it were a great injustice to the lords spiritual , the bishops , to charge any of them as having been the first movers of those penal laws against separation ; but since the repeated rebellions of forty years past , convinced all mankind of the necessity of those laws for the security of religion and the peace of the state , the bishops consenting , or even advising to those laws , is so far from inferring their having a persecuting spirit , that on the contrary , their doing otherwise , had demonstrated them to be enemies to the commonwealth , in all its concerns both sacred and civil . . but withal , it cannot but be acknowledged by any one that considers things calmly , that none of those bishops had it ever in their power to shew acts of compassion towards deluded separatists of whatever quality , but he chearfully did it , in relieving their necessities , or mitigating the execution of the penalties by law enjoin'd . to make a proof of this by enumerating particular acts of charity ( which presbyterians , to this day alive , will acknowledge ) would make the resolution of this question swell four times bigger than all the four letters concerning the present persecution of their clergy ; therefore i shall forbear it . . now since private exhortations , and publick sermons against schism , and recommending union , were all the appearances made by that inferiour clergy against separatists ; and since all the bishops in parliament advis'd to no penal laws against separation , but such as were justified to the world by a threefold rebellion , to be necessary in policy as well as religion , for the common good of the state as well as church ; i say , after all , the impartial resolution of the present question is this , that the episcopal clergy in scotland , from the year to the year , shewed nothing of the spirit of persecution against presbyterians . question vii . whether the episcopal church of scotland were compliers with the designs for taking away the penal laws against the papists ? . for the clearer resolution of this question , let us distinguish betwixt the scottish episcopal church , diffused through all the laity of that kingdom ; and that church again under the more restrained notion of representative , comprehending the clergy : and let us likewise distinguish the clergy unto the lords spiritual the bishops , and the subordinate ministers and pastors ; that so without partiality , every one of these societies of protestants may be considered in reference to the matter of fact in question . . and to begin with their episcopal church diffusive . the two estates of barons ( great and less ) and burgesses , fully represent them , in parliamentary assemblies ; the free and full parliament convened an. . consisted of such men as had all of them sworn in the test against the covenant-principles of presbytery : this episcopal parliament so resolutely own'd themselves to be averse from taking away these legal restraints upon papists , that the vote about repealing those penal laws came never further than the lords of the articles : all this the episcopal church diffusive did , with the apparent hazard of displeasing the prince , who was then so zealous for an extensive liberty to papists , that for the disappointment which he found therein from that parliament , he chose to turn out of his service , some who had been the most faithful to him both in civil and military affairs . . again , for the church representative of scotland , the most malicious enemies to the episcopal order , asperse but two of fourteen bishops , for their complyance to these designs ; and it is as well known that two of the twelve were depriv'd . . then as for the inferior clergy , they were constantly faithful in preaching against the doctrines of the roman church , notwithstanding the necessity they were under , of reading the law against leesing making , every quarter of the year , to affright them into silence ; they as often as they preached , remembred in their publick prayers , the persecuted protestants in france , notwithstanding all that was done to stifle and disparage the belief of the persecution ; nay , in none of their synodical sermons , was the eminent danger from the busie jesuites and other papists forgotten ; nor in any sermon , the miserable fopperies of popery omitted , even before his majesties own commissioner , whether in the cathedral church at edenborough , or the chappel royal at holy-rood-house : and in the synod of april , ( when the bishops could not be with them , by reason of the approaching parliament ) they drew up their remonstrances against popery ; and like dutiful sons and zealous protestants , shewed their ready concurrence with the bishops , in that day of tryal : and it 's certain , that to their interest with the country , it is chiefly to be attributed , that the penal laws against papists were not then repealed . . all this they did , not with connivance of the court , but with apparent hazard of its heaviest displeasure , executed in the censuring of some , suspension of others , and deposition of others , who were all patient and chearful confessors for that holy religion , which they professed and taught in season and out of season : wherefore the impartial resolution to the present question , is this , that neither the episcopal church diffusive , nor representative the clergy , whether superior , or inferior , were compliers with the designs for taking away the penal laws against papists . question viii . whether the scottish presbyterians were complyers with the designs for taking away the penal laws against papists ? in satisfying this question , let us take the same method which we took to satisfie the former : and to begin with the laity of the presbyterian perswasion , none of these were ignorant that the convening of the parliament in , was to obtain of them a free admission of papists into all places of trust ; king iames his principles for liberty of conscience , fill'd up all his declarations for indulgence within his kingdoms ; none of the presbyterians were unacquainted that he had sent an ambassador to the pope , and that the pope had his nuncio at whitehall ; none of them believed that the english court in those circumstances , would do any thing relating to religion , but what was agreeable to the measures of the conclave ; none of them were ignorant , that papists call all protestants hereticks , and that they damn all hereticks to hell ; and that king iames oft declared , that presbyterians could not be loyal ; and that he could never so much forget the murder of his royal father of ever blessed memory , as to trust them himself : there was none of them but knew , that every zealous papist believes the roman church infallible ; and that infallibility is inconsistent with liberty of conscience : and therefore all the presbyterian laity were doubtless conscious , that the indulgence given to them by a popish king , assented unto by the pope's nuncio , conformable to the sense of the roman conclave , could never be intended for the ease of protestant dissenters , but with design of making papists share in the blessing ; and that by this step papists , got into power , might apply it to the overthrow of the reformation , was doubtless obvious to every presbyterian : and therefore the acceptance of , and thanksgiving for such an indulgence , was a gross complyance with the designs for popery , tending to the destruction of the protestant religion . . all this charge lies equally heavy upon the ministers of that perswasion , with these aggravating circumstances , that whereas in the reign of a protestant king , they preached against popery as imminent and at hand ; they in the reign of a popish king , were guilty ( for the most part ) of shameful silence ; yea when one of their number ( more faithful than the rest ) viz. doctor hardy , in a sermon at edenborough , which he preached at their provincial assembly , had exhorted them to take heed , that the indulgence to proustant dissenters , might not be an engine for bringing popery into the kingdom ; and when for the preaching of this sermon , he was arraigned for his life , none of all his brethren , nor any of the laity , ( except the good mr. r. b — d merchant in edenborough ) would shew him any friendship : but on the contrary , they did openly condemn his doing his duty , as indiscreet zeal : and certainly he had suffered as the worst of malefactors ; had it not been for the episcopal advocates that pleaded for him , and the episcopal judges that acquitted him , and took all his danger upon themselves : wherefore the impartial resolution to the present question , is this , that the scotch presbyterians were compliers with the late designs for taking away the legal restraints against papists . question ix . whether scottish presbytery in the church , be consistent with the legal monarchy in that kingdom ? . as the solemn league is the canon , and the acts of their general assemblies , the interpreters of the principles of scottish presbytery ; so on the other hand , the acts of parliament of that kingdom , are the only interpreters of the rights of their monarchy : wherefore the question here proposed , resolveth unto this , whether the scotch presbyterians in their assembly acts , which are founded upon the covenant , make any enchroachment upon the royal prerogatives of that crown , which are asserted by their acts of parliament unrepealed . . to chuse persons qualified by law to be officers of state , councellors , and iudges , is one prerogative acknowledged to be inherent in the kings of scotland : but the principles of their presbytery , make this to be the prerogative of the kirk ; as appears by the th article of the covenant , wherein they swear to endeavour with all faithfulness the discovery of all such as have been or shall be evil instruments , by making any parties contrary to that covenant , that they may be brought to publick tryal , and receive condign punishment . this is farther declared in their answer to the pretended committee of estates ; by which answer they propose as a safe rule in this case , that the duties of the second table , as well as of the first , namely the duties between king and subject , masters and servants , being contained in , and to be taught and cleared from the word of god , are a subject of ministerial doctrine , and in difficult cases a subject of cognizance and judgment , to the assemblies of the kirk : now what cases are difficult , in which king and subjects are the parties , the kirk must judge , and be as infallible in scotland as in rome . . another perogative of the king of scotland , is declared , his power of calling and dissolving parliaments ( by himself ) and making of laws with their advice and councel . and this prerogative , in all its branches , is usurped upon by the principles of presbytery . as for his power of calling parliaments by himself , either presbyterian kirk-men are not subjects of the scottish king , or else by their acknowledgement of this royal prerogative , his letters patents directed to them , may command their assembling about ecclesiastical affairs , as well as the other estates to convene for matters civil : but should they once grant that the power of their assembling flows immediately from the king their soveraign , and not immediately from christ ; then should they by laws of consequence be obliged to confess , that christ gives them no warrant to assemble without warrant from their king. but this the presbyterian kirk cannot grant to the state , because thereby their covenant should become an unlawful bond of treason , and the most of their assembly acts null and void ; since first that oath was sworn , and thereafter the most of those acts were pass'd without , yea , and contrary to the express will and pleasure of their king. . then the kings power to dissolve parliaments by himself is another branch of his royal prerogative : but this is likewise usurped upon by the principles of presbytery ; for as much as the second article of the covenant bindeth to preserve the priviledges of parliament , with the preservation of which priviledges , the general assembly declares the kings negative voice inconsistent . now if the king have no negative voice in a parliament that enjoys its priviledges , then any thing concluded by the majority of such a parliament , may pass into a formal act , though the king should deny his concurrence ; and by consequence , without the royal assent , they might make a law for continuing their session as long as they please ; by vertue of which law , the royal authority could not dissolve them , according to these covenanting principles . . in the third place , the power of making laws is usurped from king and parliament by the principles of presbyterians : for in the last article of their covenant they swear that they shall all the days of their lives zealously and constantly continue therein against all opposition , letts , and impediments whatsoever ; and in conscience of this part of their oath the kirk assembly men pass'd an act declarative against an act of parliament and committee of estates ( dated in june , the same year , ) and in general , against all others made in the common cause without consent of the church . . a third prerogative royal in the crown of scotland , is that of making leagues and conventions of the subjects . now that cannot consist with the principles which flow from that covenant which was entred into by the assembly of the subjects , without the king ; and more particularly is it invaded by those principles by which they emitted an act declaring against the bond subscribed by the scotch lords at oxford , and inflicting the highest ecclesiastical censures against any who subscribed , or framed , or were accessary to the execution of the same . . the making peace and war with foreign princes , is another branch of this prerogative of the crown of scotland , acknowledged to be in the king. but this also , according to the principles of presbytery , is usurped upon by that kirk ; for she , in the explication of the sixth article of the covenant ( already mention'd in the fourth number concerning the third question ) declares her self in her solemn and seasonable warning to all her children of the covenant , after this manner , whosoever he be that will not according to publick order and appointment adventure his person , or send out those that are under his power , or pay the contributions imposed for the maintenance of the forces , must be taken for an enemy , malignant , and covenant-breaker , and so involved both into the displeasure of god , and censures of the kirk . . now the king's power to chuse officers of state , counsellours and iudges qualified by law , to call and dissolve parliaments by himself , and make laws with their advice , to make leagues and conventions of the subjects , and to make peace and war , being all prerogatives royal of the crown of scotland , asserted by acts of parliament unrepealed ; and all these being so notoriously usurped upon by the presbyterian kirk , the impartial resolution of the question is this , that this scottish presbytery in the church , is not consistent with legal monarchy in that kingdom . question x. whether scottish presbytery be agreeable to the general inclination of that people ? . after it hath been demonstrated that the principles of scotch presbytery are inconsistent with that monarchy , to say that presbyterian church-government were agreeable to the mind of the representatives of that people in the current parliament , might be constructed the capital crime of leising making to his majesty , against his supreme judicature : and therefore this question hath reference to the people whom they represent ; and resolveth into this , whether the generality of the scottish nation would be glad to accept of presbytery , instead of the episcopacy lately abolished . . for the clearer resolution of the question thus stated , that kingdom may be distinguished into the laity and clergy ; and the laity distinguished into the nobility , gentry , and commons : and the clergy again into the bishops and subordinate pastors , after whom we may consider the universities and colledges of learning . . as for the nobility . since that honourable estate of the kingdom have by birth their peerage in parliament , beside that it were scandalum magnatum to say that they inclin'd to that church government , which is not consistent with their monarchy ; it were also a scandalum christianorum , to say that those men of honour and conscience , who ( a very few excepted ) swore in the test against all fanatical principles , and renounced all covenant-obligations , do incline to presbytery . and it 's well known that there never were in scotland above a dozen of peers so much presbyterian as to refuse the declaration against the covenant-principles , the taking of which qualified them to sit in parliament ▪ . again , for the scottish gentry , it 's certain , that not one of forty in all scotland but has taken the test ; and four years ago , not fifty in all scotland ( out of the west ) did upon the indulgence , forsake their churches to frequent meeting-houses . and it cannot be supposed of any who have so generous blood in their veins , that they should have so little honour or conscience as to incline to that church government , which usurps the priviledge of entring into covenants and leagues , and convening in assemblies , for treating , consulting and determining in matters ecclesiastical , without the royal command , or express license : which is a practice contradicting the promissory part of that oath of the test. . then for the commons ; it is certain that the generality of them ( as well as the richest and most sensible part ) live in cities and market towns ; now all such burgesses who were either worthy to be of the common council of the towns they lived in , or were able to follow any ingenuous trade , were obliged to take the test before they could be qualified to elect burgesses for parliament ; and therefore , according to their sense and conscience of an oath , they cannot but have an aversion against presbytery ; yea , their loud cries and rivers of tears at the farewel-sermons of their episcopal-pastors ( for whom they would have pluckt out their right eyes ) in all other parts of scotland but the western shires , heighteneth the probability , that they are not in love with presbytery . . then for the clergy ; since they all have owned episcopal ordination , sworn the oaths of allegiance , supremacy , and the test , it cannot be suspected of any of them , without a blemish of their integrity or constancy , that they should be inclin'd to presbyterian government . and if twenty of a thousand are trimmers betwixt the bishop and the presbyterian moderator , yet sure those twenty added to all the field-preachers and meeting-housekeepers ▪ will not make up the number of a fifth part of the episcopal clergy : no doubt they will say , that what they want in the number , they have in the worth of their ministers : but how far we may believe them in their setting value upon themselves , may partly appear from the consideration of their late commissioners to this court ; for doubtless , for the managing of their cause , they made choice of the fittest men they had , as for all other abilities , so especially for soundness in the principles of presbytery , also of the greatest moderation ; and yet one of the three , mr. w — son , before he got his first wife , was a malignant lecturer under bishops , and so continued , till his first disappointment of getting his rectors place , made him desert his own with indignation , and that made him an enemy to episcopacy . another of them , mr. k — dy , was , before the restitution of bishops , deprived by his presbyterian brethren , ( to use their own words as near as i can remember ) as a firebrand of hell to inflame the church on earth . the third is so famous , that i never heard of him till he came in this character . . then in all the four universities , it is certain that not four masters , head or fellow , incline to presbytery ; and the colledges of justice and physick at edenborough , were so averse from it , that the generality of them were ready last summer , to take arms in defence of their episcopal ministers . wherefore , since neither the most part of the scotch noblemen , gentry or commons , clergy , universities or colleges , are for presbytery , or in honour or conscience can be ; we conclude , that scottish presbytery is not agreeable to the mind of that people . finis . the contents . quest. . concerning the time of the first settlement of presbytery in scotland . pag. ● quest. . concerning the manner of the settlement 〈◊〉 presbytery in scotland , in the reigns of k. ja. v● and charles i. pag. ● quest. . concerning the principles of scottish presbytery in reference to dissenters , pag. ● quest. . concerning the separation of scotch presbyterians from the episcopal church since the year . p. ● quest. . concerning the penal laws against scotch presbyterians , since the year . pag. ●● quest. . concerning the carriage of the episcopal clergy of scotland , towards dissenters , pag. ●● quest. . concerning the carriage of the episcopal church of scotland , in reference to the penal law against papists . pag. ●● quest. . concerning the carriage of scotch presbyterians , in reference to the penal laws against papists . pag. . quest. . concerning the principles of scottish presbytry , in referenee to the power of the king. pag. . quest. . concerning the mind of the people in scotland , in reference to the presbyterian government in the church . pag. . finis . notes, typically marginal, from the original text notes for div a -e k. iames . parl. . act. , , . spotswood's book spotswood book . p. . book . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . p. ● . lond. ed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . spotswood book . k. charles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. august . . aug . aug. . may . a●g . ● . 〈…〉 an. . aug. . feb. . k. ch. . parl. . act. , , . k. ch. . parl. . sess. . act. . k. ch. . parl. . sess. . act. . k. ch. parl. . ses. . act. . k. ch. . parl. . ses. . act. . k. ch. . parl. . act. . aug. . k. ch. ii. part. . act. . iuly . iuly . . iune . . k. ch. . part. . act. . feb. . . the english presbyterian and independent reconciled setting forth the small ground of difference between them both. an english gentleman, a well-willer to the peace of his country. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing e a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing e a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the english presbyterian and independent reconciled setting forth the small ground of difference between them both. an english gentleman, a well-willer to the peace of his country. [ ], p. printed for edward brewster at the sign of the crane in pauls church-yard, london : . other editions of this work are attributed to "an english gentleman, a well-willer to the peace of his country". reproduction of the original in the bodleian library. eng presbyterianism -- england -- early works to . a r (wing e a). civilwar no the english presbyterian and independent reconciled. setting forth the small ground of difference between them both. english gentleman, a well-willer to the peace of his country f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the english presbyterian and independent reconciled . setting forth the small ground of difference between them both . london , printed for edward brewster at the sign of the crane in pauls church-yard . . the english presbyterian and independent reconciled . the great , long , and heavy troubles brought upon the three kingdoms under the late king's dominions complained of in the discourse and a meditations of the book called [ the kings pourtrayture , ] have had other causes from whence they originally did spring , and have derived their being from a more antient date of time , than of what the author of that book complaines of the king's complyance , and giving way unto the death of a lord , a favorite of his mentioned in that book , when as the late jealousies between the king and his party on the one side , and the court of parliament on the other grown into civil broils , and having for many years disturbed the peace of his kingdomes , cannot be ascribed to any other visible motive , than to a more generall and universall one at first , iniustice and oppression practised where no power was able to resist , for if as the b wise man observes , righteousnes exalts a nation , sheweth also how the king's throne may be established ; by the rule of contraries , iniustice overthrows a nation , and by his listening unto the wicked his throne is thrown down . the next motive whereunto the continuation of these troubles mentioned in that booke may be ascribed , is unto the violence and heat in the prosecuting their severall interests , upon the one party's mis-apprehending the subject of the quarrell , both parties pretending to the preservation of the common peace , and severally setting forth the justice of their cause , the reason and equity of their proceedings , which hath produced so much sedition , strife , and faction , that untill in more of all sides a right and perfect understanding be had , the common-wealth is likely to remain , as a long time it hath , in a languishing and sad estate : severall discourses have been vented , diverse bookes of an opposite sort each to other published to vindicate and cleare the one , to calumniate and traduce the other party , when as there is but one truth and justice , which both parties challenge to be theirs , laying the iniquity and wrong-doing to their adversaryes charge . a scrutiny made into the falshood and counterfeit glosses practised by the one , an equitable acceptation of the just interest and pleading of the other , a serious and true examining the various writings on either part , what hath passed in the transaction of their affairs might stint the quarrel , the observing how the one party in their declarations have unjustly and deeply charged the other of severall crimes and misdeamenours , thereby wronging their own proceedings , in the manner of their dealing , might convince the adversary , and consequently put a speedy period to this contention . when about eleven years since , the king c from the urgency of his own affairs ( as is given out in his behalf , ) from indeed his contesting with his subjects of scotland , about their endeavouring to defend their antient constitutions , summoned this parliament , and by his writ confined it to such a time and place , when the matters were debated there , the convention being full and free , so by himself acknowledged , that which seemed displeasing and not consonant to his will , was attempted to be made frustrate by his power ; which the parliament being sensible of , and foreseeing future and forcible attempts to be made upon their priviledges , sought on the other side to maintain their power and rights , to relieve their fellow subjects suffering under the late oppressions offered by the ministers of justice against the peoples liberties against the known & fundamental laws ; the infringing of which added to the late jealousies entertained by our neighbouring nation the scotish , and divers of the english nation , was in most mens judgment , the first ascent to these divisions . oppression , injustice in the king his party first , then their contending to defend and excuse themselves , to accuse and retort on the parliament and their party the guilt of their own demeanor , wherein when they could not prevaile , their desire and pursuit of making good their accusation encreased the division to this height ; how and by what degrees it went higher , what projects and practices to get the upper hand , follows in this narration ; in the resenting which , all men seemed engaged either in affections and tacite wishings , or in action , some to the one , others to the other party , most unto that which they conceived was ordained , and then convened to preserve peace and justice , which by the other had been not long before disturbed . not by the way , that it is thence inferred that the parliaments cause was therfore the better or more just because the most and greatest part of people then sided with them , or that the king's parties cause is so now , in that so many are faln off from the pa●● . and that party , some upon dissenting in opinion , others grudging at , without duly weighing the reasons of the parliaments actings , most indeed troubled at being subject to their power & government , by reason of the impositions & taxes , wch . for a time they do lie under & repine to pay not looking back to the first occasioners of the war , but fondly conceiving , because they feel not the fury of a prevalent hostility & war , that therefore there is no war ; but because the people , the wiser sort at least , long since knew the benefit and use , the dignity & necessity of that court as the supreme judicatory of the kingdom , therefore the antient authority thereof to be maintained , the power and priviledges not to be infringed or violated , they knowing the end wherefore that court was instituted at first , by an ancient , necessary , and wholesom * law of giving redresse to grievances in a common-wealth ; of what quality the persons assembled by solemn writ should be , directing how they were to be habited , to defend their country against all force opposing them , as by the d emblem of valour required in them it may appear . and no question if the kings of this realm have deputed none to place of iustice , but e meunltz valiantz as king edward the . expresseth it , none but such are to defend & serve their country in the highest place of judicature . that as to this present parliament the king himself in his f answer to a declaration sent him from both houses of lords and commons doth confesse and allow them a full and iuridicall power to iudge and determine the most doubtfull , high , and weightiest crimes , and causes , although he seems to limit it again by particular cases , and regularly brought before them , acknowledging withal g together with the lords and commons assembled at oxford ) the privileges of parliament to be so substantiall and entire a right , that the invasion of the liberties of either house , as the course of parliaments was then , & heretofore held , was an iniury to the other , and to the whole kingdome . in severall his messages returned unto their propositions , he repeats and confirms the same judgement of and concerning their full and ample power , being lawfully summoned , and by a law consented unto by himselfe in full parliament , not to be dissolved unless by their own consent : notwithstanding which , severall attempts of force and violence were offered , as far as his and his parties power could extend it self , to the dissolving it , by contending to divide and scatter them , accusing the remaining part of the members sitting in the house at westminster of being rebells , so being divided , to account no other of the parliament at westminster , than he did soone after the pacification made with his scotish subjects , of the parliament in scotland , terming them h [ the divided members of that distracted parliamentary body remaining at edinburgh ] so that as to the parliament of england , it must be confessed , that he meaned not what he expressed , in allowing to them that lati-tude of power and priviledges , or that his party hath since prevailed with him to renounce that judgement , which he declared to have had of them . that the contentions at the first sitting of the house were upon the point about matters of fact , what things were done , what projected to be done , how the king and his ministers of justice had demeaned themselves since the beginning of his reign , how many oppressions of severall kinds had been offered by them , how they had offended against the known lawes in an arbitrary way of government , which being disputed by all men as they conversed together , or within themselves , a division could not be avoided , but must break out into contrariety of opinions and affections , consequently into partyes and engagings as their judgements should direct , some likely to adhere unto the king , contending to make him absolute , to doe whatsoever he pleased , others contending on the other hand to have him govern according to the lawes as bound by his oath , the result from out the differences betwixt them both , could be no other than for the one party knowing what of late had passed , to endeavour a redresse , to consult a remedy against the like exorbitances , withall that there was no other visible power in being to emulate and check a king 's except a parliament's , i the power and priviledges of which court in rivalship with the kings have been many wayes manifested in the actings and contestings betwixt their powers . in the present contention betwixt which , it is not so much what hath accidentally fallen out in the progresse of this war , as what hath been actually and intentionally attempted to be done , which foments the quarrell , or decides the controversy , that this parliament in contending to maintaine their power , their friends and assistants against their enemies confronting them ▪ was by an high hand interrupted and opposed ; and if we take our neighbour nation the k scots their judgment in the stating the occasion of this vvarre , and the enemies designe , this parliament was for no other reason called then to give the king relief and aid against their comming into england ; this the occasion of the league and union betwixt us and them . on these and the like grounds , they knowing what had been attempted against their nationall lawes and rights , foreseeing what the event was like to be in case they did not bear with patience , knowing also in what condition the english at or near that time were , what declarations the king had published against some , what severe courses he had taken against other members of the parliament of england , which the historian notes the dejected people were enforced to endure with patience , and to allow against their own reason ; the scots considering withall , that if of themselves they made resistance without the aid of friends they were too weak a power , that if they delayed their course for remedy too long , their friends and strength might have been prevented , and knowing before hand that there are but two remedies applyable to the approach of dangers [ prevention and recovery ] the first the right hand rather the heart of policy , the other the left and after-game , they begun before any preparations made for or against a vvar , with sending to the parliament of england a iustification of their proceedings , intreating them to be wary in vindicating their own lawes and liberties , to frustrate the designs of those evill counsellours who had procured this parliament for no other end than to arme the king with warlike supplies against his scotish subjects , and by that warre to enslave if not to ruine both nations ; that after many violations and dissolutions of parliaments in england , this was not to redresse grievances , but to be so over-reached , if they were not carefull and couragious , that no possibility should be left for the future redressing any ; that so dangerous practises might be well suspected when at the same time a parliament was denyed to scotland ( although promised on the word of a king ) granted to england when not expected , and obtruded upon ireland when not desired . the rise of all which was from the anger which the scots knew the king conceived against them for some particular acts of theirs charged with disloyalty , as ( without recounting all other differences and jealous●es betwixt him and them ) that they refused and declared against the messages sent them to receive the service-book obtruded on them ; for which as for vindicating themselves from the like charged disloyalties , they were accused by the king to have wrote a l letter to the k. of france , imploring his protection , as weary of their obedience to their owne king ; for which disloyall letter ( as it was termed ) a chief m peer of theirs was imprisoned and condemned to dye . that the pacification had and made to take away all differences past , and which might ensue betwixt the king , the english and the scots , by the prudent and joynt advice of a select committee of english and scotish lords , as to remove all jealousies betwixt both nations , was , soone after it was made , sco●ned and slighted , the scots then complaining in their informations made unto the english , their friends and brethren , of many injuries they had received since the pacification made , and contrary to that agreement . this was the condition of the scots , these the very words of their remonstrance , that the union and brotherly league , entred into by both nations , was no otherwise construed than an invitation in the one , and invasion of n forreiners in the other nation , and howsoever the charge in the . articles , exhibited against the members of the house of commons , and one lord of the house of peers was laid to those few onely , yet probably it had reached many other of the english nation , had not the first assault of violence in the kings party miscarried as it did ; but wherefore were those articles exhibited against those members , and the king attempt in an hostile array to seize their persons in the house of commons which when he could not effect he was blamed by some of his neerest friends for not seizing some others in their stead as hath been credibly given out , so that nothing was properly to be laid to the charge of those six , when as the same crimes were to be fitted to any other in the house ; the articles charged on them are elsewhere mentioned by a gentleman who hath writen the history of the parliament of england , and those six gentlemen charged to be ringleaders in the committing severall treasons but how justly ? in every designe and purpose there is some more activity in one , two , three , or more than in the rest , and every conpleated act is first the conception and motion of some few individuall persons , than the consent of the rest , if the first motioners of such a designe shall for their forwardnesse without any advantage to themselves , be therefore accused of treason , and in a violent way pursued , and when their persons could not be met with others of their fellow members were to be seized in their room , it could not but strike at the root of the subjects liberty the power and privileges of parliament : so many sad and direful notes could not but portend a war against one or both nations , as time and opportunity should best serve to manage the design in hand , or else the parliament , knowing themselves to be a free and full convention , in all parts a parliament , both in the substance and form , summoned by the kings writ to meet , &c. as in the circumstance of time and place , must submit to the will and pleasure of an o incensed king , so to be dissolved , or awed at pleasure , or to have boundaries put upon their acts and counsels , by such as they knew to be corrupt , and would have removed from the king , to the end his throne might be established ; which desire of theirs was on the other side counterpoised by a factiously framed and superstitious maxime amongst his favourites , that if a king will suffer men to be torne from him , he shal never have any good service done him : so that in this doubt and perplexity , whether the parliament should submit , desist , or act according to their trust , they thought it neerly and necessarily concerned them to provide for their own & the kingdoms safety , for the publick welfare , some of their members being impeached and charged , two kingdoms provoked and m●na●ed , the p third also likely to bear a part in the broils of the other two , the king himselfe jealous and displeased to see the parliament ( then at distance with him in transaction of matters concerning the three kingdomes ) petitioned and appealed unto , termed in an envious and scornfull way by some of his party omnipotent , others murmuringly upbraiding that it was idolized , himself as it were neglected and left out , none or seldome addresses made to him , which by the author of the q {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is with much indignation urged , that some few of the members of the house were more looked on as greater protectors of the laws and liberties than the king , and so worthier of publique protection . hence it was that the parliament had a narrow path to tread between their hopes to regain the kings lost favour after many evidences of his anger poured forth , and their hazarding the ruine of those principles , whereon they did first engage , that they thus acting knew well that their cause was just , their war defensive , as was at the beginning of these troubles by a r gentleman of good abilities , in an excellent speech of his , delivered to that purpose , setting forth the enemies series and succession of designes to interrupt the parliament , as first by awing and taking away the freedom of it by an army , then actually assaulting it , and with the sword to cut asunder the onely nerves which strengthens and knits together the king and people , the people amongst themselves , and the whole frame of government in one firme and indissoluble knot of peace and vnity ; that the parliaments taking up arms was to defend onely , to repell the force , and violence practised by a few of the king's side at first , afterwards to provide against the mischief which his party heightned through rage against the parliament , pretence of loyalty towards the king , might severall wayes intend ; that their resisting his and his parties practices was then judged and discoursed to be for no other end then to maintain their own just privileges in order to the maintenance of the lawes and liberties of their fellow subiects ; that for these familiar reasons here ensuing no man would imagine that they d●● intend an offensive warre , to engage the subjects one against the other , or the king against themselves ; an instance thereof may be fully seen in these particulars following . i. first , for that they could not but foresee that the consequences of a war , falling ou● betwixt a people oppress●d , a court of parliament provoked , and a king displeased , ſ ( counsell and duty on the one being recompenced with indignation and reproach on the other side ) would prove calamitous and sad , but on which side the calamity would fall with greatest force & fury very uncertain , when as besides the two parties immediately engaged one against the other , a middle and neutrall part worse a● wel in the t kings partyes accompt as in the u parliaments , would fall in as opportunity should serve . ii. that it being presumed the aim and counsells of the parliament , and all men else ●●ing for peace and justice , a war once waged would hinder and destroy their aims , & produce more overtures for discord more fresh supplies for quarrelling , in the prosecuting which , many unexpected chances would fall out to increase the discord , as in the controversies between man and man , he who hath not been so forward and visibly active for them unto whom he did adhere , as in every particular opinion of theirs concurrent with them , shall be traduced and accused by them also for a neutrall or an enemy , when as men not at all assisting have therefore been by the one party convicted neutralls and thereupon pronounced w forsworne . iii. that amidst their hopes of conquering , there would not be wanting discontented and seditious humors even out of their own first party to traduce and vilifie their proceedings , if not consonant to their particular humours and fantasies , that those humours would be fed and animated by the first and common enemy on purpose to divide and weaken the prevailing power . iv. that divers other consequences likely to result from war would prove harsh and irksom to a people born free and governed under laws and peace , as that the soldiery and prevailing power knowing their own opportunity and strength , would be apt to intermeddle with private interests , or at least the people would be jealous of it , to the perver●ing justice and trampling down the lawes , which in a time of peace distristributes to every man his iust right , so that the people would not onely want the blessing of peace , but grow subject to the oppression , charges , and injuries incident to a vvar. v. the parliament could not but foresee that in case a vvar were to be waged , their own countrey-men both officers and private souldiers must fight it out , souldiers of fortune when they have gained , will sometimes desist their undertakings and leave off the service . vi . that the english were unaccustomed to war , and by reason of their easie and soft way of breeding not fitted to the discipline and managing thereof , neither able to endure the hardship and duties of a vvar , howbeit experience hath otherwise proved it . vii . that the english gallantry and their courage unacquainted with the conditions of a warfare , and the temper requisite to a souldier , might make them upon every discontent as apt to mutiny and resist as fight . viii . the parliament could not but be sensible withal of their fellow subjects , that the apprehension of engaging would carry with it a sad aspect , all men unwilling to and wary how they did engage , that if they did engage the engaging parties on either side when they see the face of a vvar inevitably approaching , would and must for their better strength and union betake themselves to what policy , pacts and leagues they could , defensive and offensive , as to bind themselves and friends by vow and covenant , which being to consist of severall heads and parts to be without much study or delay framed , for fear of their enemies gaining time on them could not be so exactly and entirely devised , but might admit of a doubtfull sense , how to be understood , in part or in the whole , so consequently divide the covenanters within themselves . ix . that when they should have gained a power , they must to maintain the same , engage and enforce all men to acknowledge and conform unto their power , thence hazarding the repute and censure of becomming usurpers over their fellow-subjects , of exercising an arbitrary and tyrannicall power over the peoples estates and consciences . x. they could not but withall know that which side soever should prevail both sides would be losers , the king and kingdome vast sufferers in the losse , as they in an humble and dutifull x message , although contrariwise interpreted , did in the sadnesse of their hearts foretel the king . xi . that in this war the prevailing power would be to seeke ( to carry an even & well tempered hand ) how to deal with the vanquished their own countreymen , and mistaken fellow-subjects , for 't was a misunderstanding which first made the rent between them , scorn to acknowledge and retract their errour widened and continued it ; amongst which doubtings if they did inflict too heavy a punishment , either pecuniary by mulct , or corporall by imprisonment , 't would seem unjust and harsh from the conquerour , being of their own nation , and keep off the hopes of reconcilement and re-union ; if too gentle and remisse , 't would leave and allow the conquered a power and means of recovering their power again . xii . that if the parliament should in any degree prevaile , there would want no policy or stratagems to disturb and interrupt their further prevailing , all falshoods , impostures , counterseitings , semblances of friendship , of busines & commerce to be practised against them and their successe , as by forrein tenders from abroad , private addresses here at home , all from the same dis-affected and troubled fountain , moved and stirred by the enemy on purpose to divert their thoughts and counsels , to retard and hinder their progresse and successe . xiii . that above all in the doubtful events of war as it was likely to fall out betwixt persons offending on the part hating to be reformed , and a court of parliament on the other , chosen and set apart to redresse grievances in a commonwealth , offendors would apply themselves for refuge to the king a supreme power , whom if he did protect , y ( making thereby the offendors faults his own ) would without dispute revert to his dishonor , and consequently beg●t a jealousie and difference betwixt him and his people ; and if the parliment should take ill his protecting them , there would issue a contest kindling and preparatory to a war , thence if the king engaged , and the parliament resisted or fought , they could not hope if they were subdued to avoyd the charge of high-treason , nor think it an easie thing in the first beginning of their strength to prove conquerours over a king seated a long time in an ancient monarchy , invested with many advantages of power , and guarded with courtiers , friends of all sorts , servants , and favourites , all of which had their retinue also and traine of freinds to assist in case of needing such : besides , the king if resisted and opposed , and thence a war fall out betwixt him and his subjects , they could not hope soon , or suddenly to overcome him , but the war must be of some continuance , the seat thereof in the bowels and best parts of the kingdome , nor to be onely an intestine war at home , but forreign forces to be expected from abroad , for that the king to maintain his cause would endeavour to engage other kings in his quarrell to take part with him upon this suggestion , that their subjects by the example of his may doe the like , how treasonable and dangerous a president it is for subiects to rise in armes against their king : when as unto them who have known the state and government of other kingdoms , the case between other kings and their subjects is far different from this both in the manner and frequency of his offendings ( as the charges and remonstrances of both houses of parliament published to the world have declared ) touching his actions and demeanour during or neer the time of his whole reign as also , in the condition and quality of the government of this kingdom different by many notes of distinction limited from all other throughout europe ; all states and kingdomes having their peculiar laws , constitutions , forms of government , degrees of subjection in the governed : this having been no absolute but a limited and mixt monarchy , where the king was ( as a great z lawyer takes his dimension ) singulis maior , universis minor , &c. wherefore if amongst other nations , our neighbouring a kingdome by reason of the commotions and civil broyls in it shall as some of them do object , that the subiects of this having taken up arms against the kings parties attempts and force , have infected the subiects of that kingdome with the like disposition and designe of disobedience and rebellion ; 't is answered , the government of that differs in their laws , manners , constitutions , and policies , as much from this as two christian kingdoms may in theirs ; and as to the matter of freedom the old received saying mentions the different wayes of government betwixt us and them , betwixt the king of that realm commanding on his part whatsoever he pleaseth , and the subjects obeying on theirs , in that it is commonly said , howbeit with too acute and bold a censure , that their king is asinorum rex , the king of england hominum ; for no other reason than that the people of the one are subject and obedient to the will and arbitrary government of theirs , the people of england pay a known and limited obedience by the lawes , which the king is alike sworn to keep by his practice in his own person , and by his power to maintaine it towards others , as the people to obey . the lawes , customes , and constitutions of england as a b noble prince and peer of france observes , are of another forme of government differing from all other nations , some being free-states , others simply and absolutely monarchies , having power , and as they think also right to inforce and conform all under them to slavery and vassallage . xiiii . that if the parliament notwithstanding these attempts and practices against their power should prevail , they would and must to keep up their power , lay taxes and payments on the people , who when the war did seem or was neer an end , their complaint would be , and that with repining and murmuring [ the war is ended , the taxes and payments yet continued ] not considering that it is of as great concernment to keep as to gaine a victory , nor sensible of the quiet and safety which through the counsel and vigilancy of the higher powers they doe enjoy , and other countries infested with the like civil wars doe want , when as the parliament in case of their prevailing were to weigh withall the doubts and dangers attending them , the care , jealousie and fears which no men but would avoid the troubles of , and such as they must be subject to untill the conquest be fully made , the cares against the surprizall of their enemy , the jealousie of friends proving false , or falling off , the feares of losing what they should gaine ; all these being passive more serious and anxious than the hopes of the adverse part , feares more deeply seizing and disquieting the conquerours spirits especially whilest their victory is accompanied with study and thoughts of mercy towards the conquered , hopes in the vanquished being more bold and active , raising thoughts working still how to recover what they have lost . xv . again , they could not but consider that in a war with them , the king their enemy would have some of his party fit and able to inveigh and declaim against them as being rebels for contending with him , wherefore in case of the parliaments prevailing untill a full conquest made , they being subject to the charge of rebellion , treason , and accused thereof , as by several edicts and declarations published it hath fallen out ; and that the king with the help of his c chronicler hath in a continued tone named them the rebells at westminster , perjured , and nothing since of pardon to assoil them from such guilt to repeale such censure , could not but expect to be dealt with by their enemies thirsting after revenge and conquest with vices of as sharp an edge to revenge and wound as with dissembling , treachery , falshood , perjury , whilst the parliament and their friends are in the state of traytors , as the kings party counteth them , and nothing done by him to clear them from such guilt , t is held but just to recompence treason with treachery , forswearing with forswearing , and all held honest means in order to the chastising rebells , and good enough to be practiced against the power of traytors , casting and scattering the seeds of those vices even amongst the parliaments own friends , to divide them within themselves , to cut asunder the tyes and ligaments which should strengthen their accord , that being weakned they may be overcome at last ; so the dissembling , fraud and art which the loser practiseth as his means of recovering his loss , may teach the winner as his means to keep what he hath got , xvi . that all disasters and evils , whether sicknesse , dearth , or what calamities soever happening through and by reason of such numerous bodies as an army consists of , what enormities and errors committed or suffered either in church or state , an army can by their strength defend , and justifie , none daring to question them , so all the evils and injuries done to be laid to the charge of the present power , which governs and rules no better in the peoples account , thence reckoning all the disasters of the war to flow , not looking on the first occasion and authors of the war . neither doth the peoples regreet and iealousie cease in this surmise , for that moreover there are to be agents and officers belonging to , and providing for an army ( receivers , expenditors , treasurers ) others , too many to be here recited , who in troubled waters will bring in to their private banke what is to be raised for the publique use , and that the warre and calamities thereof are protracted through their corruption and privy gainings . xvii . that in a battle fought which side soever should prevaile , there would fall ou● enough to disturbe and divide the thoughts of either side ( the conquered and conquerour ) fears and doubtings in the conquered , whether they should wholly yeeld unto the conquerour , or entertaine hopes of recovering their losse againe , pride and insolence in the conquerours dividing them likewise into variety of opinions what course were fittest to be taken for their next atchievement , the distractions thereof have sometimes overthrown an army , the commander in chief being not at al times present nor his judgment at any time infallibly certain to direct , and when a d victory shall be gained , which naturally is proud , and by pride comes contentions , emulations , and variances in actions as well as in opinions , the conquerors strength would be thereby weakned , and thence in danger to be lost . xviii . that untill a compleat and full conquest made , which could not be without much pressure , and heavy sufferings on the vanquished , without charge and payments layd on all , enemies , friends ( enemies in being fined for their delinquency , friends burthened by reason of their expence and charge in the publique service , of providing for the common peace , for the maintenance of the souldiery and the like ) an army was to be continued and maintained to prevent insurrections here at home , inroads and invasions from abroad , that the army was to consist of multitudes of souldiers , those multitudes would have their severall humours and opinions tending to divisions , consequently to the destruction and ruine of the whole , that without an extraordinary care to please and satisfie them in their demands , there would be mutinying , revolting , and inconstancy in the private souldiery for want of judgment to discern for what they fought . xix . that if the conquerours power should at any time abate , before a full and totall conquest made , he would be put to it what course to take to encrease it againe , forcing and impressing men to fight in a cause so intricate , as unto some it seemed then , and for a long time controverted as this hath been would prove harsh and irksom and would meet with resistance in a people made and born free , unlesse their pay and reward be answerable to , yea beyond their meritings . xx . that in the confusion of a civill warre , many dissentions and emulations upon true or misapprehended grounds , would fall out amongst the orders and ranks of men , to disturb and overthrow the degrees and dependencies each on other , according to their severall and respective qualities , all begetting and fomenting an universall distraction throughout the kingdom , not easily to be allayed in the heat and preparations to a warre , untill a deliberate and true examining the misunderstandings which the fury of a war begun would scarce endure , should set it aright . xxi that if new and sub-divisions should fall out amongst themselves in matters of judgement or opinion , and thence contentions grow , the prevailing party would be to seek how to deale with those who formerly had been their friends , and heretofore assisted them in their greatest wants , but since by reason of new dissentions have discontinued their affections acting and labouring against their proceedings , whether in point of gratitude they should forbear to punish them as their adversaries , or in point of safe●y take such a course as may best defend and secure them , and themselves also , from the common enemy . xxii . that a vvarre , the longer it continues , the more cruel and desperate it would grow ; for that , when as one party hath prevailed , and afterwards the victory comes againe to be disputed , the successe grow doubtfull , the prevailing power must , and with good reason would , punish their adversaries with a severer hand , the adversaries out of foresight thereof would be the more sedulous to prevent , the more active to provide against such severity , so the contention between them would become the more extream . xxiii . that , in the summe of all , a vvarre although of a short continuance would produce more mischiefs , more sects and schisms , more disorder and disturbances in a commonwealth , than a peace restored againe , although of many years growth would recover to its former temper . so many anxieties , so much evill incident to a civill war , could not but keep wise men from harbouring the least thoughts of leavying one , yea to say more on the parliaments behalfe , and their desires of peace , after the war was waged , and to prevent the effusion of more blood , their offering and accepting treaties , have manifested the same ; that when in thei● battails fought , they were at the highest tyde of successe , they did not refuse to treat , nor when at the lowest ebbe forbeare to fight . these prudentiall reasons incident to , and consequent on a warre , and to wise men obvious to have been foreseen could not but induce them to decline a warre , yea deter them from levying one , these might withall together with many more which might be added hereunto , and put into the ballance with the objections offered by the kings party [ to prove the parliaments designe of overthrowing monarchy , which they could not doe but by a warre , ] will outweigh the objections , and imprint in all men who shall impartially look into the beginnings and progress of this war an undoubted knowledge of the parliaments just actings , and these reasons of foresight together with what hath past , might satisfie all knowing and discerning men that if the parliament did intend to levy a war against the kings evill councellours , the kingdomes e pests and vipers , rather then they should be borne down in their just defence , they did not intend to levy one against the king who had as many friends to adhere unto as the parliament had enemies of many sorts offendors interested and obnoxious persons to confront and oppose them in their proceedings . the reasons being now set forth which might give assured satisfaction to the reader of the parliaments aversenesse from a war , of their desires for peace , it is to be equally considered what may be brought in by way of opposition against the applying them rather to the parliaments interest than to the kings . if it be retorted as an objection against the parliament and their friends , that the kings party being discerning and prudent men , might have made use of the self same reasons for their declining a warre also being of the like prudence and foresight : 't is answered , they being invested with a ful and ample power of the king and his adherents it might breed in them a greater confidence of prevailing , and so were not to be conceived to apprehend so many doubts and fears in their undertaking a war as the court of parliament did . the chief matter of objection which their enemies give out whether published in print or discoursed onely is that three or four gentlemen of quality of popular note as they render them before the beginning of this warre , chosen members of the house of commons together with a baron of the realme , a peer of the house of lords , dwelling in neighbouring counties each to other , and sojourning before the beginning of these troubles with a f gentleman a neighbour and friend of theirs did there conspire or contrive the overthrow of monarchy , to alter the frame of government with intent to act against the power and person of the king : if neither of these contrivances or intents appeared by any discourse , letters or other acts of theirs , the objectors shew more spleen against those gentlemen then reason in drawing a prejudicial conclusion against the parliament from their owne feigned or mis-conceived premises . many the like objection may be devised and whispered on purpose to traduce the cause and persons now opposed , but unless the truth were proved , and the inference better framed , the objections are of little use . did not the parliament suffer more through divisions within themselves , then by such arguments and inferences used by their adversaries , such like calumnies could not hurt them ; for that they have now got the upper hand they seem notwithstanding to divide anew , with apparance and approach of danger to both the divided parties , the one leaning on a covenant which party supposeth it to enjoyn and hold a presbyterian form of government , the other contending for a kinde of independency , as 't is called , yet it is to be presumed that neither the independent which seems a privative , nor the presbyterian a positive forme , can as yet during these distractions be firmly and throughly established , such contentions may unhappily beget a quarrel to the overthrow of both upon their conquering , which will be held rather an event of the conquerours good successe than from any self-wilfull humour , many on either side being sober and discerning gentlemen , which division if it should continue , what may be guessed to be the event thereof , that for the sake of a few dissenting in opinion we should fall out within our selves , or that a neighbouring nation of late our friends and fellow-sufferers g whose aid and union might have been of mutuall security and use to us both should fall out with us or we with them , and so imbroil two kingdoms at the least in an irreconcileable war about differences in opinion , about termes meerly notionall , about opinions strange and unknown to them ( in the first war they knew for what they fought ) about a form of government , which hath not nor can take root until the warre which confounds and overthrows all government be ended ; the direct and certain issue in the tryall of the first contention betwixt the king and parliament was whether the king having by his creatures actually invaded the subjects liberties ( the other differences in church and state are collaterall accidentally emergent out of the grand difference about the first and more principall ( viz. ) the subjects liberty ) the court of parliament should sit as scepticks to look on onely without purposing or endeavouring to redresse the same , or to be so confined in their consultations and resolutions , as their enemies should prescribe , or the extreamest of all , be so driven to new councels , to extraordinary high and severe proceedings , to courses seldome practised , ( the passages and quality of the persons with with whom they had to deal being weighed withall ) as where the disease is imminently dangerous the mischief desperate , the cure must be answerable , or the whole body perish for want of a timely and prudent remedy to be applyed : the parliaments actions if therefore rigid and severe as to their enemies , if variable and uncertaine as to their selves may in these streights and exigencies whereunto they are driven and forced for safety be dispenced with : it seems to fare with them as with seafaring men in a boysterous storme who are fain to steer their vessell , which way they may best secure their fraught and charge , sometimes northerly sometimes plain north , sometimes northwest , sometimes northeast , sometimes plain south , sometimes north againe , so from one cross point unto another having still the harbour and end of their voyage in their eye , so with them encountring with such uncertainty and variety of oppositions from their enemyes , ( yet all meeting in one center to the subversion of their power and strength ) such non-conformity & dissention even amongst themselvs & friends that they cannot yet act within a direct , certain , and constant compasse , to please all lookers on , their ayme and end notwithstanding may be one and the same [ the defence of the lawes , the peoples liberties , and the maintenance of the supremest law the peoples safety ] yea their edicts , orders , and ordinances devised and made in jealous ▪ and troubled times cannot well be free from all exception , many of their adversaries being knowing and prudent men if their animosity and height of spirit would give way to the exercise of their knowledge upon their consulting and conferring their observations to what they have known and read can no doubt frame exceptions against the parliaments proceedings , as the acute and more witty sort can deride and make sport at them in their looser jests and poems : neither will any man imagin that in the fiercenes and heat of preparations for a war , when their chief thoughts of providing to assaile and to defend were most attentive and wholly taken up , that then they could devise so punctually exact and perfe●t laws and ordinances as perpetually to bind , or such as no specious objections might be urged against the consonancy of some of their late ordinances to former and wholsome lawes ; yet whilst their endeavours are to maintaine and defend the main principles ( viz. ) god's honour , the subjects liberty ( the one in danger to be born downe , the other by severall arbitrary act● of power invaded ) and the laws and ordinances for maintenance of both by the same power made in-effectuall and neglected : when the parliament in defence thereof saw how they were interrupted in their proceedings how compassed about with a potent enemy surrounded with many advantages of power and policy to bend his forces against them under the calumny of being rebellious subjects they were to provide alike how to preserve and secure by all possible means what he did attempt to overthrow ; wherein they could not tread so even and precise a way in making all their acts and ordinances as to be free from being quarrelled , with , that no reasons might be framed and arguments raised by such as were likely to prove their adversaries against some of such their ordinances yet the intent and ultimate end of their undertaking may be one and the same [ the preservation of the lawes , the maintenance of the chief and supremest law the peoples h safety , ] wherein if they shall faile or not be able to make it good , we know by some late years since experience how barbarously and cruelly their enemy's malice did shew it self against them as being reputed rebells , in case he shall recover his power againe , how a desperate revenge added to will second his first and furious cruelty , and to crown his glory , as for the better exalting his pretence he shall impute it unto gods justice saying [ it is the lord's doing ( it may be his suffering it through their divisions ) and it is marvelous in our eyes that he hath wrested the sword out of our enemies hands and put it into ours , for no man he will say can think that rebellion as he takes it shall for ever passe unpunished ] th●n when he hath regained his power , he will not want arguments from his own , nor from a neutrall party siding with him upon his conquering , to bring whom he pleaseth within the compasse of treason and rebellion to make the parliament mens persons and acts his i sport and scorne , those proclamations of his lately accusing and proscribing many of both houses of parliament as guilty of high treason , with other edicts of his to be revived , those sentences and judgments seriously denounced against them and their proceedings , the scoffs and flouts jestingly pass'd on the parliament and their friends and by the wi● and power of their adversaries made good against them whey they have lost their power ; which power is visible yet , their strength not shortned , the great difficulties the fierce conflicts which they have wrestled with , the revolting of their friends , the multiformity of opinions amongst themselves might have have abated their successe and weakned their strength , had not an almighty hand supported them amongst those difficulties , never so many stratagems policies and falshoods practised by an enemy to impaire the parliaments strength to advance his own , but that the god of truth hath discomfited and dispelled them all , in which whither ●he hath done it in favour to the justice of their cause , or in his fore-knowledge of their enemy's malice to be avenged if he could have got the upper hand , i leave to the judgment of the cryed up k author who hath more fitly observed that gods wise providence often permits what his revealed word approves not , then he hath suited his resembling of the parliaments successes to prosperous winds filling the sailes of pyrates to iustifie their pyracy , when as the giving or denying victory and courage in the day of battle is a more immediate and effectuall work of god's almighty power acting and taking an especiall care in the affairs of war . the reasons l offered against the covenant directory and negative oath are learnedly penned if as appositely applyed : to the two first , let the scots maintain what they were the first contrivers of themselves , yet thus much may be said on their and our part joyntly that the signification of the termes [ tyrant and king ] being opposite ( although in m homers time the word tyrant was taken in the better part ) the one the desolation , the other the n foundation of a people , both nations declaring and accusing the king of tyranny neither of them could think that the frequent petitions in the common prayer book for and in the king's behalfe were to be used by his people , himself being in open arms against them : the common prayer book was confirmed by a statute law in a princes time who at the beginning of her reigne having redeemed the protestant religion out of the bondage of popery and superstition did by her piety and prowesse keep her people in peace and plenty , and therefore might deserve their prayers when and as often as the liturgy prescribes . the ordinance for laying aside the service book for enjoying the directory is an act of their present iudgment who have done it , as the arguing against the directory from oxford is an act of theirs which they so represent as if their after-iudgement and second thoughts might admit what for the present they have reasoned against , who with a cautious modesty have argued and styled it their present iudgment : if positive lawes be subject to alteration and repeale , ordinances which bind only for the present may likewise be , so then a set form of prayer may be resumed and used according to the orthodox and true church discipline admitting also the most principall and necessary parts of divine service prescribed in the liturgy . so the negative oath , that none shall assist the king against the parliament and his people , &c. where a thing is commanded or forbidden by any powers , the withstanding and doing contrary to the command of such powers is a transgression punishable at their pleasure and discretion , whether it be by fining , imprisoning , according to the degree of the offence , wherefore the urging cap. . hen. . seems not applyable to the condition of this present quarrell ; for admit that neither of the three ( viz. the covenant , the directory , the negative oath ) be in the judgement of the convocation at oxford , and of many others free from being excepted against ; as that neither the covenant nor negative oath are to be imposed upon the subjects , yet the distinction being made between the times of peace and these of warre takes off from the value of the exceptions : where two parties are extremely opposite , each party striving to make good their interest , if the one may impose what oathes they please as the kings party did at oxford , to enjoyn all within their power ( whether satisfied in their consciences of the truth therof or no ) to swear that he was a just , pious and protestant prince , the present powers may enjoyne what they think fit in their prudence and knowledge of him to abrogate this latter oath , and to forbid the assisting him in the convocation house at oxford their examining the ordinance for enjoyning all the three particulars forementioned , they should as wel have examined the reasons of the ordaining them , they should have premised and stated the occasion the beginning of the warre how it came to be waged by whose means on which side the offensive , on which the defensive was ; for to measure the thing enjoyned by the particular events , by the subsequent and emergent actings , as what hath since fallen out , what hath been done what required to be done , is no good or adequate rule : had the matter occasioned been more suitable to the occasion , their exceptions against those ordinances had more availed their cause . the urging the transgression of a known law ( viz. ) the of hen . . [ that none that shall attend upon the king & do him true service , shall be attainted or forfeit any thing ] fitteth not this present case , neither do they who urge the same , rightly examine the occasion and ground of enacting it , the parliaments imprisoning fining their enemies , is no transgression of that law if rightly and formally understood , and wherefore t was made ; the reason of enacting that law is to be weighed , it was not with the late king as with henry the seventh , the late king had no forraigne or domestique vvarres , none stood in rivalship with him for his crowne , he came in peace and by a lineall succession to it : when that law was made in the eleventh of henry the seventh his raigne and after his conquest made , many the like lawes were made in severall parliaments from his first comming to the crown in relation to the security and attendance upon his person meeting with a rebellion in the kingdom of ireland , mutinous and male-contented subjects in the kingdom here , ready to bid battell to him , the parliament called when that law was made ( therefore styled by a learned o writer a parliament of warre being indeed in substance a declaration only of a war against two potent kings charls the eighth of france & iames the fourth of scotland two neighbouring enemies of henry the seventh ) and then enacted with some statutes conducing thereunto as the severe punishing mortpayes and keeping back souldiers wages by their captaines , the like severity for the departure of souldiers without licence , strengthning of the common-law in favour of protections for those that were in the kings service , and setting the gate open and wide for men to sell and morgage their lands without fines for alienation to furnish themselves with money for the war , and lastly the voyding all scottish men out of england ; so the reader may observe wherefore that statute so much urged against this present parliament and on the kings behalfe was enacted which also the aforesaid writer judgeth to be more just then legall , more magnanimous than prudent , his reason was that it was both agreeable to reason of state that the subiects then should not enquire of the iustice of the kings title or quarrell , as also to good conscience that whatsoever the fruits of war were , the subiects should not suffer for their obedience , besides it did the better take away the occasion for the people to busie themselves to pry into the kings tytle or quarrell for that however it fell , their safety was already provided for , withall it could not but greatly draw unto him the love and hearts of his people because he seemed more carefull for them then for himself , the writer excellently disputes the quality of that statute setting forth the reason for , the inconvenience against the making it , observing also that it did take off from his party that great tye and spurre of necessity to go victours out of the field co●sidering their lives and fortunes were put in safety and protected whether they stood to it or ranne away , concluding the force and obligation of the law to be in it self illusory as to the latter part of it by a precedent act of parliament to bind and frustrate a future ; whenas a supreme and absolute power cannot conclude it self neither that which is in nature revocable be made fixed ▪ no more then if a men should appoint or declare by his will that if he made any latter will it should be void . the quality of the statute it self being considered as to the imprisoning fining some of the kings party for adhering unto for taking part with him against the knowne and fundamentall lawes seem to be of no use to the present quarrell betwixt the late king and the people , that objected statute seeming temporary only , whereupon the aforesaid writer concludes with this aphorisme that things that do not bind may satisfie for the tim● . but to returne to the occasion of this warre , how unhappily continued how easily the terms of dissention now in being are reconcileable how petty a difference there is betwixt the two tenents of independent presbyterian is easy for any man to know who shal enquire into the quality of either , of what growth settlement and extent they are , the one the presbyterian not ripe enough as yet to be established , neither the times now fit to entertaine a fixt or established forme of government to bind all sorts of men , many having been left at liberty whether they have or will take the covenant , many who have taken it thinking themselves not obliged forthwith and in all parts to keep it having for some cause discovered since their taking set it aside : the other the independent a seeming rather then a certain abdication or totall renouncing all government or for ever , the lord general and his army called independents ( but why let them that call them so answer for it ) have solemnly p declared against such disorder and non-government : there are t is to be believed some adhering to the parliament other of the same sort belonging to or having been of the army that desire an independent and unlimited power which neither derives its beginning nor receives its bounds from the magistrate which kind of humour the parliament neither q approveth nor admitteth of . there are some besides styled independents and many of them may haply desire to shake off that heavy yoake of government which growne through the corruption of manners and indulgency of times into abuse exorbitancy and oppressings doth gall and heavily presse their fellow subjects necks not by an easy or ordinary course to be taken off ; yet the granting these proves not that the parl. maintains or which is lesse allowes disorder or non●government in a commonwealth , the division between them two presbyterian and independent was handsomely hatched and as cunningly carried on by the common enemy on purpose by dividing to overcome them both , or as is before observed , it befell through their pride of conquering : the main and originall difference first in dispute between the kings party and the parliament's arose from matter of fact which brought in this dispute or question ( amongst other things ) unto whose charge the deluge of blood spilt in this warre is to be laid : the parliament hath declared , that it is to be l●i● at the king and his parties doores : for instance sake , the bloud-guilty and horrid act of hindring the relief of ireland whereby thousands of his protestant subiects have been slain , which holds the three heretofore united kingdomes in a languishing and sad estate even at this day , the one divided against the other and many of the people of all three despairing to enjoy their former p●ace , the parliament instancing first in his sparingly an● too late proclaming their enemies rebells when the rebellion first broke out , by signing commissions to the chief actors in the rebellion , r the generall assembly of the church of scotland sending unto him a serious admonition to that purpose , and charging him therein to be guilty of the shedaing the ●loud of many thousands of his best subiects ; the parliament of england their commissioners at the ſ treaty at uxbridge urging as to the warre in ireland his disapproving the subscriptions of the adventurers and officers of the army imployed for the relief of his protestant subjects there , by meanes whereof the course intended was then diverted , his making a cessation with the rebells which had it not been in the time of their greatest want and the forces imployed against them not drawn off , they might in all probability have been ere this subdued and the war even finished , instead thereof it is protracted , that kingdome having been by the prowesse of his t predecessours kept entire united unto and a u member of this state of england is by his and his party's abetting it put into a condition and even invited to invade and conquer this , and what was wanting to be further acted by himself and his councell is now set on and continued by his party , hindring the supplyes and forces sent over by the parliament to reduce the rebels , raising and fomenting a new warre between us and the scots to divert the forces intended for the relief of ireland , that by a warre with scotland the english may be lesse enabled to prosecut● their design in ireland . that the commissioners sent by the two houses of parliament for the better supply and encouragement of the army in that kingdome , were discountenanced and commanded from the councell there where the prosecution of the war was to be managed . the houses of lords and commons in the debate with the king about the affairs of ireland sent him word that his message then sent to them wherein he chargeth them with false pretences and a purpose in them to divert large sums of money collected from the english from the proper use to which it was intended , was an high breach of the privilege of parliament , and upon that occasion they declare many particulars of their care for the reliese of i●eland and the kings hindring it . those particulars there expressed are as followeth , they declare that this bloody rebellion was first raised by the same counsell that had before brought two great armies within the bowells of this kingdome and two protestant nations ready to welter in each others blood , which were both defrayed a long time at the charge of the poor commons in england , and quietly at last disbanded by gods blessing on the parliaments endeavours ; that this designe failing , the same wicked counsel who had caused that impious warre raised this barbarous rebellion in ireland and recommended the suppressing thereof for the better colour to the parliaments care who out of a fellow-feeling of the unspeakable miseries of their protestant brethren there , not suspecting this horrid plot ( now too apparent ) did cheerfully undertake th●t great worke , and doe really intend and endeavour to settle the protestant religion and a permanent peace in that realm , to the glory of god , the honour and profit of his majesty , and security of his three kingdomes : but how they have been discouraged retarded and diverted in and from this pious and glorious worke by those traiterous counsells about his maiesty will appear by these particulars . they there mention the sending over at the first of twenty thousand pounds by the parliament and that good way found out to reduce ireland by the adventure of private men without charging the subiect in generall , which would probably have brought in a million of money had the king continued in or near london , and not by leaving his parliament and making war upon it so intimidated and discouraged the adventurers and others who would have adventured , that that good bill is rendered in a manner ineffectuall . they mention that when at the sole charge of the adventurers five thousand foot and five hundred horse were designed for the relief of munster under the command of an english w lord , and nothing was wanting but a commission to enable him for the service , such was the power of wicked counsell that no commission could be obtained from the king , by reason whereof lymrick was wholly lost and the province of munster since in very great distresse , that when well-affected persons at their own charges by way of adventure had prepared divers ships and pinnaces with a thousand land forces for the service of ireland , desiring nothing but a commission from his maiesty , that commission after twice sending to york for it and the ships lying ready to set saile three weeks together at the charge of neer three hundred pounds a day was likewise denyed , and those adventurers rather than to lose their expedition were constrained to goe by vertue of an ordinance of both houses of parliament , that although the lords iustices of ireland earnestly desired to have some pieces of battery sent over as necessary for that service , ●et such command was given to the officers of the tower that n●ne of the kings ordnance must be sent to save his kingdome , that a prime engineer and quarte● master generall of the army in ireland and in actuall imployment there against the rebells was called away from that important service by expresse command from the king , that a captaine comptroller of the artillery a man in pay and principally imployed and trusted here by the lord lieutenant of ireland for providing and ordering the train of artillery which was to be sent to dublin , and who had received great sums of money for that purpose , was commanded from that employment and trust to serve the king in this unnaturall war against his parliament , and when the parliament had provided many hundred suits of cloaths and sent them towards chester , the waggoners that undertook the carriage of them were assaulted by the kings souldiers lying about coventry who took away the clothes , that three hundred suits of clothes , sent likewise by the parliament for ireland towards chester were all taken away by the kings troopers under their captain allowing it . as likewise that a great number of draught-horses prepared by the parliament for the artillery and baggage for the irish army and sent to chester for that purpose , being there attending a passage were then required by the king for his present service in england , whose forces were so quart●r●d about the roads to ireland that no provision could pass thither by land with any safety , that two other captains the the admirall and vice-admiral of the ships appointed to lie upon the coast of ireland , to annoy the rebels and to prevent the bringing ammunition and relief from forreign parts were both called away from that employment by the kings command and by reason of their departure from the coast of munster to which they were designed , the rebels there have received powder ammunition and other relief from forreign parts . by which z particulars say they it may seem that those rebells were countenanced there to assist the enemies of the parliament here especially considering that those confident rebels have presumed very lately to send a petition to the king entituling themselves his majesties catholique subjects of ireland , complaining of the puritan parliament of england and desiring that since his majesty comes not over thither according to their expectation they may come into england to his mai●sty . these are the charges whereof both houses of parliament have in these very words accused the king and cannot look back to retract their charge : and what , at the beginning of this warre , was imputed to the kings evill counsell as their crime in seducing him to an arbitrary and tyrannicall way of government , to the countenancing if not the promoting this rebellion of the irish , even now mentioned , to the refusing to signe the proposition tendered to him by the two houses of parliament as the onely and necessary means for setling a firm and well-grounded peace ( with other of the like kinde which might be instanced in ) the houses out of tendernesse to his honour would have remitted as to him , being willing to abstract and sever his personall acts from the acts of such his counsell : yet he refuseth not to excuse his counsell nor positively or seriously denieth those charges as to himself , only jestingly declines the particular presumptions wherewith he was charged of his privily countenancing that rebellion in ireland as not worth the answering ; withall whereas the kings party argue to have the king himself excused , his counsell blamed for his mis-government , they must as well distinguish betwixt his counsell before the warre and his counsel since the war began and limit it to whom of that his counsel were his seducers : so the distinguishing before the war began , between the kings own acts and those of his evill counsell seems to be of no value whereby to excuse the king , and wholly and in a generall way to charge his counsell indefinitely named [ his evill counsell ] igno●ely spoken who they were , neither assigning or setting forth ( as the arguers in the particulars should for the better compleating their apology for the king ) who the super-intendent and president of that counsell was : besides , the king contending on the one hand to rescue and protect whom the parliament on the other did contend to punish , it was a matter of no small difficulty to discern and judge by the understanding how an abstract and separation might be had betwixt the king and that his counsell they mutually and strenuously contending to assist and defend one another . the question therefore by way of argument betwixt the kings party and the parliaments as between the commissioners imployed on either side to treat , admits now no verball or written answer to or denying ; it is to be determined by no other umpire then the sword , and what the two opposite parties have a long time strove for , the one defending their cause in their books and writings by vehemency and height of wit , the other theirs by solid and substantiall prudence seems to be left to the conquerour to determine . what the odds is betwixt their writings because controverted by either side which party doth declare and argue more prudentially the reasons of their severall undertakings in this quarrell as which party the kings or the parliaments have writ more sufficiently and substantially concerning the subject of their proceedings in this warre , whose writings and declarations have been more true , whose most seditious and false , which party hath in their severall books been most seriously and truly charged and accused of offending , which more genuinely and sincerely have argued , let the reader judge : so because there may not want fuell for contention 't is debated concerning the actions of violence and terrour to the people on either part ( the kings and the parliaments ) which did act with more cruelty by putting all sorts of people to the sword , spoyling , consuming with sire laying wast houses , villages , towns , 't is known that a a county not farre distant , scituate in the chiefest part of the land gives testimony of consuming by b fire against the one in a sad record . as to the writings on either side where the one hath propounded and objected what the other hath answered , for instance sake take three or four here following for the rest . first the letter to the governour and councell of war at bristol ( that city being then a garrison for the parliament ) from the lord lieutenant-generall of the kings forces c requiring the governour and councell there to forbear the putting to death the two citizens , threatning withall to retaliate the like judgment and execution upon some gentlemen of the parliaments party kept prisoners by the kings with the resolution and answer of the governour and councell to such message . the quality of which answer is forejudged already and replyed unto in d print to be an insolent pamphlet with other words of scorne , which letter and answer being here set down , the reader may discerne the difference between the weight of either . patrick earl of forth lord etterick , and lord lieutenant-generall of all his majesties forces . i having been informed , that lately at a councell of war you have condemned to death robert yeomans late sheriffe of bristol , who hath his majesties commission for raising a regiment for his service , william yeomans his brother , george bourchier , and edward dacres , all for expresing their loyalty to his majesty , and endeavouring his service , according to their allegiance , and that you intend to proceed speedily against others in the like manner ; do therefore signifie to you , that i intend speedily to put master george , master stephens , captaine huntley , and others , taken in rebelion against his majesty at cyrencester , into the same condition . i do further advise you that if you offer by that unjust judgment to execute any of them you have so condemned ; that those here in custody master george master stephens and captaine huntley must expect no favour or mercy . given under mine hand at oxford this th . of may . forth . to the commander in chief of the councell of warre at bristoll . the answer of this letter was as followeth . nathaniel fiennes governour , and the councell of warre in the city of bristol . having received a writing from your lordship , wherein it is declared , that upon information of our late proceedings against robert yeomans , william yeomans , and others , you intend to put master george , master stephens , captaine huntley and others into the same condition , we are well assured that neither your lordship , or any other mortall man can put them into the same condition , for wh●ther they live or dye , they will alwayes be accounted true and honest men faithfull to their king and country and such as in a faire and open way have alwayes prosecuted that cause , which in their judgment guided by the judgement of the highest court they held the justest ; whereas the conspirators of this city must both in life and death carry perpetually with them the brand of treachery and conspiracy ; and if robert yeomans had made use of his commission in an open way he should be put in no worse condition then others in the like kind had been ; but the law of nature amongst all men , and the law of arms among souldiers make a difference between open enemies and secret spyes and conspirators . and if you shall not make the like distinction we do signifie unto you that we will not only proceed to the execution of the persons already condemned , but also of divers others of the conspirators , unto whom we had some thoughts of extending mercy . and doe further advise you , that if by any inhumane and un-souldier-like sentence , you shall proceed to the execution of the persons by you named , or any other of our freinds in your custody that have been taken in a faire and open way of warre , then sir walter pye , sir william crofts and colonell connesby , with divers others taken in open rebelion and actuall warre against the king and kingdom , whom we have here in custody , must expect no favour or mercy : and by gods blessing upon our most just cause , we have powers enough for our friends security without taking in any that have gotten out of our reach and power , and although divers of yours of no mean quality and condition have been released by us . given under our hand the th . of may . nathaniel fiennes president . clement walker &c. to patrick earl of forth lord lieutenant-generall . secondly e that from the marquesse of argyle and sir william armine commissioners from both kingdomes of england and scotland , fully and in few words delivering their intentions and reasons for the summons sent to the governour of carlisl●a garrison for the king , with his answer to them , full of words , pregnancy of wit and iealousie , reiecting their summons , and some of his party derogating elsewhere from the worth of f one of the commissioners . a g third of no great length the reader hath it in the very words sent from both houses of parliament to the king , with his parties descant and scornfull comment on the same . the message sent from both houses of parliament to the king . vve the lords and commons assembled in the parliament of england taking into our consideration a letter sent from your majesty dated the third of march instant and directed to the lords and commons of parliament assembled at westminster , ( which by the contents of a letter from the earle of forth unto the lord generall the earl of essex we conceive was intended to our selves ) have resolved with the concurrent advice a●d consent of the commissioners of the kingdom of scotland to represent to your majesty in all humility and p●ai●ness● as followeth . that as we have used all means for a just and safe peace ; so will we never be wanting to d●e our utmost for the procuring thereof : but when we consider the expressions in that letter of your majesties , we have more sad and despairing thoughts of attaining the same then ever ; because thereby those persons now assembled at ox●ord who contrary to their duty have deser●ed your parliament are put into an equall condition with it , and this parliament co●v●ned according to the known and fundamentall lawes of the kingdome ( the continuance whereof is established by a law , consented unto by your majesty ) is in effect denied to be a parliament , the scope and intention of that letter being to make provision how all the members ( as it is pretended ) of both houses , may securely meet in a full and free convention of parliament whereof no other conclusion can be made , but that this present parliament is not a full and free convention of parliament , & that to make it a full & free convention of parliament the presence of those is necessary , who notwithstanding that they have deserted that great trust and doe levy war against the parliament , are pretended to be members of the two houses of parliament . and hereupon we think our selves bound to let your majesty know that seeing the continuance of this parliament is setled by a law ( which as all other law●s of your kingdoms your majesty hath sworn to maintain , as wee are sworn to our all giance to your majesty , those obligations being reciprocall ) we must in duty and accordingly are resolved with our lives and fortunes to defend & preserve the just rights and full power of this parliament ; and doe beseech your majesty to be assured , that your majesties royall and hearty concurrence with us herein will be the most effectuall and ready means of procuring a firm and lasting peace in all your majesties dominions and of begetting a perfect understanding between your majesty and your people , with●ut which your majesties most earnest professions and our reall intentions concernign the same , must necessarily be frustrated . and in case your majesties three kingdomes should by reason thereof , remain in this sad and bleeding condition , tending by the continuance of this unnaturall warre to their ruine , your majesty cannot be the least nor last sufferer . god in his goodnesse incline your royall breast out of pitty and compassion to th●se deep sufferings of your innocent people , to put a speedy and happy issue to these desperate evills by the joint advice of both your kingdoms now happily united in this cause by their late solemn league and covenant . which as it will prove the surest remedy , so is it the earnest prayer of your majesties loyall subjects , the lords and commons assembled in the parliament of england . westminster the th . day of march . . grey of wark speaker of the house of peers pro tempore . william lenthall speaker of the commons-house in parliament . the kings parties apprehension and comment on the letter in these words . whosoever considers that this should be a letter from subjects might well think it very unbeseeming language in them to call his majesties earnest endeavours for peace but professions , and their own feigned pretences most reall intentions , but much more wonder at that menacing language , that his majesty cannot be the least nor the last sufferer ; which expressions from subjects in arms to their soveraign , what dangerous construction they may admit , we are unwilling to mention . thus much for the kings parties comment on the letter . one other intercourse of messages between both parties of a latter time . the summons sent by the committee of both kingdoms to the governour of newarke for surrendring that towne and fort . the h summons expressing perswasive and valid reasons to surrender it , the governour rather his secretaries answer full of good language , courage and strength of wit , wherein mentioning the kings letter sent the of march . unto both houses of parliament , he urges the kings granting graecious conditions , and proves it , in that he would disband his forces dismantle his garrisons &c. he who penned the answer recites not all the kings proposalls , as that he would have withall his friends pardoned , the sequestration taken from off their estates and the like : either he saw not the kings whole letter , being he recites but one part only , or else he smiles in his sleeve , thinking by his reserved comment on the letter to satisfie the committee there and the whole kingdom besides of the kings gracious inclination in that letter , whereof the answerer reciteth but one part : the offering those promises which he mentions and commends the king for , seems like sathans contracting with our saviour in the gospell who tells him of large gifts to give him all the kingdomes of the earth and the glory of them , but on what condition ? on such as christ his purity and immunity from all sin could not accept viz. to fall downe and worship him . the kings letter was easily to be understood by any who shall read it collectively and all together but not a part only , as of disbanding his forces dismantling his garrisons with other the like gracious proffers made ; but on what condition are they made ? to have his friends pardoned and their sequestra●i●ns wholy taken off . such manner of collective speaking being conditionall the one is not expected to be done on the one side , if the rest be not performed on the other . the answerer 's mentioning so much of the letter as may serve the turn in reciting the kings gracious promise leaves out on what condition the promise is made : the condition annexed to the promise frustrates the vertue of the promise , for that which the answerer calls gracious in the kings letter of disbanding his forces , if nothing else were to be expected are in every mans iudgement as in the answerers gracious indeed , but that the kings expects to have his friends pardoned the sequestrations wholly taken off from their estates , were by the parliaments giving way to the revoking their own iudgments to accuse themselves of injustice-doing to put them whom they accounted offenders and their enemies into as good or better condition then their own friends , the answerer if knowing the kings whole letter and would contract it into parts reciting only that which serves his turne , the committee being presumed solid and understanding gentlemen would questionlesse follow the dictates of their own iudgment without replying to the answerer . for an handsome dialect and height of wit which haply may delight some readers but cures not the distempers and calamities of a civil war , nor satisfies the serious expectation of unbiassed spectators or actors in these tragedies , it is confessed that the assembly at oxford and their party in their quarters there having the more facete and nimble wits with the help & influence of the youth and schollers there , not ripe enough nor versed in the laws & policies of a state , may seem to exceed the parliament and those whom the parliament imployes in their expressions , but let the books on either side be examined by the test of reason and prudence , the reader will soon discern the difference and these foure remarkeable messages instanced in may decide the contest , none other of all their conflicts of that kind being more opposite each to other , nor any of their messages reciprocally sent more disdainfully rejected on either side then these foure above-mentioned . the convocation house at oxford urging a violation of that statute hen. before recited , and in page of their book ( viz. ) that [ none that shall attend upon the king and do him true service shall be attainted &c. ] therefore requiring the people by vertue of that statute to assist the king contrary to the negative oath imposed by the parliament in these words [ that i will no● directly nor indirectly adhere unto or willingly assist the king in this cause or warre against the parliament nor any forces raised without the consent of the two houses of parliament . ] the words [ assisting him ] are made use of only without the termination or qualification how or on what termes ; neither the people nor the parliament ( the representative of the people ) in henry the seventh his time would have made or consented to a law made noxious to themselves : if henry the seventh had severall wayes oppressed his people and afterwards taken up arms to maintaine his oppression , the parliament would questionles have forborn the enacting such a law , the title whereof especially relating to the doing the king true service ; wherefore unlesse true and lawfull be contradictory terms which no man will suppose , that statute was not so fitly applyed in opposition to the negative oath , neither doth the objectour takeing out only the word assisting and confining it to such a contracted sense as may serve his turne , satisfie the impartiall reader weighing and examining the tenour of the statute and wherefore it was enjoyned . but to the reasons of the presbyterians and their parties deserting their first judgment if so they have , it may be rather judged to be a fencing and tryall of wits in an argumentative way of discoursing only , then any setled revolting from their first opinion . they are well read in the good mans character who will not be afraid for any evill tydings , his heart standeth fast and will not shrink untill &c. which suiteth well with the beginning of their covenant , that they will sincerely really and constantly in their severall places &c. sincerely and really that is with all truth and faithfulnesse , constantly which is without defection or falling off on triviall dissentings in judgment and opinion : the arguments they have lately taken up against the residing part of the parliament and the army , the maintainer of their power , and next under god the preserver of our peace , are none of the more eminent sort of the presbyterian parties nor like to theirs , rather from a more willfull and weaker sort . the house of parliament being grown thin by their first dividing , is by the presbyterians deserting it become more thinne , the more weake it is through their defections the more need it hath of being supported by their returne . as for the force which they and their sub-divided party urge to be offered to them by the army their servants , an high affront and breach of parliament privileges , both parties presbyterian and independent seeme to be forced alike though not in an equall degree of strength and number yet in a strict and closer tye of policy and prudence by and through an extream and inevitable necessity for the preservation of themselves and their fellow subjects , neither they nor any of their party can devise or act a means how to s●ttle such a course as may prevent a totall confusion or the overthrow of those who have already prevailed by the sword , nor to still the common enemy and avenger ; but if he being hard driven should by treaty or other unsafe way of setling a peace have prevailed he had been left at liberty to do his pleasure : in treaties or like wayes of parleance what security could he have given or would he have kept commensurate to the safety and welfare of many thousands engaged in this quarrell to the avoidance of those dangers and jealousies administred by him ? the example of henry the third of england is memorable for his complyance and giving way unto a treaty , his signing articles to perform the treaty , but when he had by that recovered his power againe kept none of them . but to the presbyterians arguments , and their paralleling the kings offering a force to six members of the houses of parliament to the force offered unto the e●ected and repulsed members by the army : the king might by an usurped authority break in and do whatsoever he pleased , to grieve and vex whosoever should not submit to his will , to exercise a regall power above the lawes from assuming unto himselfe by a strong selfe conceipt an unlimited soveraignty & transcendency of might in nothing to be resisted , to awe and force this present parliament and all future parliaments ( in case he had any purpose to summon any more ) to his beck as t is probable . not long after , by the like menacing and imperious act of proclaming those gentlemen i traytors who either obeyed not or refused to conforme to his present will : there was no necessity but his sole will to force all those who complyed not with him to save and rescue his creatures from the hand of justice ; and whether there be not now a stronger necessity then before the great and universall engagement of many good and deserving men , let all men judge . in that the presbyterians take it ill that their servants ( so the army stile themselves ) should force their masters , they are not simply and precisely servants immediate , many of them their equals as being members of the same parliament and commanders and officers in the army , the private souldiers commanded and led by them ; or the army relatively unto them as iurors in a tryall of right at westminster before a number of iudges ( for so the parliament are although the resemblance holds not adequately as to an army and to a iury ) let a mayor part of the iudges incline or direct which way they please yet an upright iury will find according to the evidence in being : the evidence in this case is the certainty of knowing and recollecting things past , the foresight of things to come , which induceth them to bring in such verdict as may render all things iust and safe : for when it shall happen to be debated which ought to be prefered , the privilege of parliament or the safety of a kingdom every one can judg which ought to sway the ballance . againe admit 〈◊〉 army to be their servants ( yet properly they are servants unto those from whom they receive their pay , that is from the kingdom and the representative thereof , neither from the presbyterian nor independent party ) in a mixt and joynt government where more then one commandeth and a mutuall consent had betwixt the governours that the people to be commanded shall obey the discreeter party , they mutually consent that the people shall be directed by the wiser of the two ; there it is left to the election and discretion of the people which of them to pay obedience unto : it skills not in a governing and politick body ( consisting of many ruling and all consenting in the maine ) which is the major part or which is to be obeyed , unlesse that major part will do the work themselves without the help of those whom they do employ : that part rather it should seem most fit to be obeyed , which acts and endeavours ( without respect had to the majority ) in the more prudent watchfull and safe way , so t is no disobedience or affront offered by their army , where obedience may be dangerous to the obeyers , to the parliament party of what kind soever and their adherents . the quarrell is not between a power of a momentary and slight concernment on the one side , and a vanishing and light obedience on the other , but a long and throughly controverted contention between two powers upon the issue whereof the safety and welfare of the two kingdoms doth rest , and besides that , on which the correspondencies observations and commerce between them and most forreigners throughout the christian world ( looking on the passages of our affairs and giving judgment thereupon ) depends . it may seem as the design is driven on a contention tripartite , handsomely devised and with a great dexterity of wit carried on by the common enemy , in that some of the kings party prefer the presbyterian before the independent , some the independent before the presbyterian , k ha●ing both yet they give good words unto and comply with the more discontented and weaker party untill by their cunning artifice they overcome them also , so in this leger de main and sleight of wit blow the coals of dissention betwixt them both , those of the presbyterian can look for no other then polyphemus his courtesie to be of those last to be devoured . the presbyterian out of zeal for the maintenance of his cause not foreseeing what danger might befall by his dividing fondly conceives that either the war is ended , therefore he may now safely divide from those with whom he heretofore hath joyned or that his cause for the covenant sake is so good that to maintaine his tenent he sticks not at the endangering himself and his friends , nor that the enemy having his friends and instruments up and down in all corners of the realm will and can keep those two partyes now in difference at that distance that they shall not be able to joyn their forces again to conquer him : where it is not meant to involve all presbyterians in the same tenents or intents , counsells and affections , for 't is to be believed there are a considerable party amongst them who rightly apprehend the true state of the controversie between us and the scots , and cannot but foresee that a compliance with the scots as matters now stand would prove pernicious to the english nation as well to themselves as to the independents so termed , for notwithstanding any pretended difference betweene them they cannot well avoid the danger of joyntly suffering if by their dividing the publique and common safety be deserted . besides as to the major and minor part of members sitting in the house or secluded , or voluntarily absenting themselves from the house , so that the greater number are absent as the presbyterian reckoneth , he must take heed of that objection least he open an old wound long since salved up ( through gods blessing on their successe ) and that objection be made use of against them all of both houses , and against that authority whereby they have at any time acted since the contention first began betwixt the kings party's claim to their parliament at oxford , and the parliament party's claim to theirs at westminster ; for if the kings party did rightly calculate their numbers which were in both houses of lords and commons l . either personally sitting or absent upon imployment for the king , that number exceeded that of those sitting at westminster , so that the argument for the maior part of the number of members presbyterially affected and that way covenanted , against which ( viz. the covenant ) the king friends have learnedly as yet unansweredly m argued is no safe or prudent argument at this time to be used , ( however the covenant and the reasons for keeping it are abetted and seconded in an elaborately written letter by the london . ministers ) least they helpe their first and common enemy to rowse an objection which hath a long time slept for the maintaining their parliament at oxford , for , by the way , had those ministers employed their pains in answering that book first , which indeed was worthy of and required an answer to have cleared the question , their letter might have been better credited and more universally received , which book had it come sooner to the publique view and before the universall entring into the covenant , many had been drawn for the reasons therein expressed from taking the covenant . the ministers in that their letter much insist on the protestation taken may . wherein the protesting is for the maintenance of the kings honour , person and estate , yet the end ( at which all matters of weight doe aime ) is the preservation of religion , lawes and liberties . the maintenance of the kings honour , &c. is but a piece of the protestation , the sum , full sense and scope thereof the preservation of religion and lawes . the principles which were first engaged upon and protested for if rightly cast up but two in chief , the securing the protestant religion , the primum quaerite , the preservation of the laws and peace , the * chiefest law the peoples safety , the other principles are subservient onely , and fall in by way of complication and dependency upon those two as the means unto the end . the well weighing the protestation might have confined and setled the unresolved and doubtfull thoughts of man in what the end and aime of the protestation was , a promise to fullfill as much as in us lies the commandements of the first and second table of the law directing our duty towards god and man , the severall parts in the protestation tending in the sum to the maintenance of gods honour , the kings , the subiects right and liberty , no one part thereof if rightly applyed and understood crossing another , and therefore how comes it to passe , that the protestation being one and the same , the course of mens affections should be thus divided into factions and part-takings , or that some should be of opinion , that [ to maintaine the kings honour , person and estate , is to adhere unto him in this present warre in what he shall command ? ] even because they doe not equally weigh each part of the protestation ( viz. ) the defence of the protestant religion , the power and privileges of parliament , the subiects right and liberty , for by the protester's observing all , the king is best observed and truliest , his honour and promises being engaged to maintaine the latter three , when as every one who took the protestation did in his thoughts endeavour and intend according to his power to make him a soveraign lord of a free and flourishing people , the kings protestations concurring with and tending to that end , so the protestation taken all together is best observed and kept . to the protestation for the defence of the protestant religion , every one who takes it is not immediately and specially bound by vertue of his vow to n extirpate and remove all papists or to offer violence to their persons , that is above the power and liberty of every common person , neither is wishing well alone and sitting still a sufficient discharge of the protesters duty of vowing to endeavour : endeavouring is a progressive motion and the protesters neglecting and supine failing to endeavour can be no better reckoned of in these divided and subtile times then the * historian did of those souldiers who dreamed of their enemies votis & seden●o debellari posse , or what the * prophet doth of the aegyptians , that their strength was sit●ing still : a perfunctory and neutrall slackness in the protester satisfies not the precept which god himself enjoynes , when thou vowest a vow unto the lord , thou shalt not bee slack to pay it , and wherein many have not only deserted this their vow but endeavoured against the same , others contemplatively onely and remisse as not endeavouring at all but with close and cautiou● reservations keep off their endeavourings thence become wiser in their owne eyes then their fellow subjects , their abstruse and close demeanour being like caius cotta his ( observed by the * oratour , ) who to carry on his ambition and private interests did outwardly comply with all sides , concealing and reserving the affections of his heart to his best advantage : the passive and faint observing of the vow and protestation in some , the acting contrary to it in others is a sinne which god is justly angry for , the neglect of which vow as wee may justly feare ( to use the very words of the o divines ) open one flood gate the more to let in all these calamities upon the kingdom . wherefore if he who hath taken this protestation and shall solemnly observe the same shall foresee or hath cause of suspition to believe that the protestant religion is or was when he took the same in danger of declining , and that the papist was then p connived at and countenanced by higher powers ( for the question is not about the certaine and actuall bringing in of popery , but touching the pregancy of suspition ) if the protestor adhereth to that party which promiseth to defend the protestant and opposeth that which countenanceth the popish , his protestation is then truliest kept , a promise or vow the more pursued the more fulfilled ; in like manner to the other part of the same protestation viz. the maintenance of the kings honour , every one who takes the same is not thereby bound to comply assent unto and obey the king in whatsoever he may command whether unlawfull or unjust , or to think all his attempts and actions iustifiable throughout ; this were indeed in the highest degree and seemingly to honour him but in a more serious and as truly a loyall way of his being honoured by his subjects is when they or those who are put in place and auhority over them shall enquire into and provide against all things incident to his dishonour , when they shall endeavour to suppresse all astronts which may be offered to his dignity : this though a more remote and lesse flattering , yet a more stableand certain discharge of duty in honoring him . to the covenant , the q preamble prefixed thereto points at the sense thereof in these words . vvhereas a covenant for reformation and preservation of religion , the maintenance and defence of lawes and liberties hath been thought a fit and excellent means to acquire the favour of almighty god towards the three kingdoms of england , scotland and ireland , and likewise to unite , and by uniting to strengthen and fortifie them against the common enemy of the true reformed religion peace and prosperity of these kingdoms . and in the covenant it selfe wherein the noblemen , barons , knights , burgesses , ministers of the gospell and commons of all sorts in the kingdoms of england scotland and ireland do swear , that they shall sincerely really and constantly through the grace of god endeavour in their severall places and callings the preservation of the reformed religion . secondly , that they shall in like manner without respect of persons endeavour the extirpation of popery , prelacy , &c. thirdly , that they shall with the same reality and constancy in their severall vocations endeavour with their estates and lives mutually to preserve the rights and privileges of the parliament , and the liberties of the kingdoms , and to preserve and defend the kings majesties person and authority in the preservation and defence of the true religion and liberties of the kingdomes . fourthly , that they shall with all faithfullnesse endeavour the discovery of all such as have been or shal be incendiaries , malignants , or evill instruments by hindering the reformation of religion , dividing the king from his people , or one of the kingdoms from another , and them to bring to publick tryall . fifthly , that iustice may be done upon the willfull opposers of the firme peace and union betwixt the kingdoms . sixthly , that they shall in this common cause of religion liberty and peace of the kingdoms assist and defend all those that take the covenant , and shall not suffer themselves directly or indirectly by whatsoever combination perswasion or terrour to be divided or with-drawn from this union or conjunction . the objection which some men make that the late engagement doth crosse the covenant at least one article thereof [ of defending the kings person and authority ] it seems not so if we go further to what his person and authority is to be defended , and observe the whole article , the current of the covenant being for the preservation of religion , the liberties the peace and union betwixt the three kingdoms against papists prelates disturbers and opposers of such peace r in divers cases it canot be denyed but the obligation of an oath or covenant doth cease , as when we swear homage and fealty to our lord and superiour , who afterward ceaseth to be our lord and superiour , then the formal cause of the oath is taken away , and therefore the obligation , sublato relato tollitur correlatum . admit that the three kingdoms had been in imminent danger of invasion from a forrein enemy and the subjects should for the defence thereof enter into a solemn league in these words , whereas a league and covenant for strengthning the three kingdomes is thought a safe and necessary means conducing thereunto , that they will resist prevent , and bring to publique tryall all wilfull opposers of the safety of the said kingdomes , with sowe other subordinate clauses and branches in the covenant as namely , that they will maintain the chief governour of them in his just power &c. let it be the king himself or some other supreme power equal to the king , although the king were to be valued as king david's people did value him at the price of ten thousand of themselves , yet if there be a greater price at stake and the chief governour be false to his trust in government , that thereby the safety of many hundred thousands be in jeapordy , that his design be probably such as to make his way through the shedding the bloud of many thousands for compassing it , and rather than fail , engage the kingdoms each against the other to the destruction of all three ; it cannot be thought a breach of the covenant in the covenanters to remove the governour , when as the more principall matters to be secured are in danger to be destroyed : the resemblance may be fitted in a case of a narrower orbe : if souldiers in a town of garrison for the better security of the town shall enter into a league and covenant to preserve the magazine thereof , to keep witho●t making away or suffering to be made away the arms and ammunition belonging to the garrison , to defend the governour thereof ; if notwithstanding this their oath and league , they shall suspect revolting in the governour , a failer of his trust whereby to turne the arms and ammunition against the garrison and the inhabitants to the detriment and destruction of the town , so that upon good causes of suspition of their governours breach of trust they remove the magazine and arms , they withstand and resist the governour , it is no violation of their oath , for what they swore was in order and relation to the most considerable part of what they were to maintain , viz. the defence of the town and garrison , without staying untill they had too late made a perfect and full discovery of the governours revolt and falshood ; if the king hath given cause of suspition of maintaining ſ popery , prelacy , or of disturbing the peace of any of these his kingdomes , it is no breach of the whole covenant to provide against the endangering of what they have covenanted more principally to secure : the question is not of the king his enjoyning , his immediate and actuall bringing in of popery ( for then his own protestant party would have failed him in the maintenance of his cause and quarrell ) nor of his upholding and adhering unto prelacy , which the t scots have so much withstood and laboured to extirpate , but if he had not by his power , favour , or other personall relation working strongly on his affections given cause of just suspition of maintaining the one ( viz. ) popery , of his taking part and favouring the other , prelacy , if he had shewne any dislike he had of prelacy , any condiscending or propension to the abolishing it , according to the u covenant ( which he hath beene often implored to take ) inhibiting it , if he had not had a great influence on the archbishops and bishops ( and if the author of that book be to be credited ) they protection and incouragement from him , one of them avowing these contentions and the warre to be bellum episcopale as hath been given out that the warre was intended and waged against bishops , and the hierarchicall government ) and had they not had tuition & support from his exercising a more powerfull authority then their ordinary and meaner friends could have supplyed them with , there had not so much bloud been spilt in this quarrell : so the substance and drift of the covenant , one part of the article being [ to defend the kings person and authority ] is not crossed by taking the engagement of late enjoyned , if duely weighed . admit that the letter of the preamble to the covenant did in the covenant●rs sense comprehend the kings heirs and successors , yet still the maine and principall parts of the covenant are to be observed in order to the preservation of the protestant religion , the subjects liberty , the peace union and safety of the three kingdoms ; so that if his heirs and successors shall be discovered and known to tread in their predecessour's steps , he having given cause of suspition of his endeavouring to overthrow them all , the covenanters could not both maintain the honour of his heirs and successours , and yet in the common cause of religion , liberty , and peace of the kingdoms withstand as they w protested they would , all opposition to bee made against the same , and what they could not of themselves suppresse they would doe their best to prevent and remove . the scots our covenant-brethren cannot but confess that the words [ preventing and opposing ] in the covenanter with his large expression of bending his whole force and power carry an universall and greater latitude then to take away the present power of the fathers person , or that the covenant should continue only for his life time , seven years , and the term of life being by common repute in men's commerce equivalent each with other : the covenant ( neere half so many years in framing ) no doubt was made and entred into to remain for longer then for so soon an expiring term as a mans life , to provide against his future and successive power , to take the paines of removing danger out of the fathers reach , and leave it in the sonne or any of his successours being of the fathers temper and laying his cause to heart could not be thought a task worthy of so solemn a league and covenant , or the industry which both kingdomes have taken to settle their peace and liberties . as to that part of the covenant [ that they had then no intention to diminish the kings just power and greatnesse ] they might intend no lesse untill they saw they could not overcome him by humble applications and dutifull addresses , by their reasons , declarations , and messages , setting forth the wrongs and injustices acted by his ministers of iustice , the mischiefs and dangers whereunto his kingdomes were exposed unlesse he returned and hearkned to their councels and joyne in redresse of such grievances ; yet notwithstanding those faithful & humble expressions , that they could not discerne any con●iscending to such pe●tions , any acknowledgment of his former errours , any placable or propitious heart towards his parliament and people , any purpose in him to signe those propositions as the only and necessary means for setling a safe peace long since tendred to him joyntly and unanimously by the parliament then sitting , whether presbyterians or independents as they are called , yet not concluding or providing what was to be done in cased he did refuse ; but instead of sorrowing for what he had done his refusing to signe those propositions and contrary to the x articles of the large treaty agreed upon , gracing and preferring to his nearest secrecy and trust a person proclamed guilty of high tre●son , charging still and banding against the parl. one of the supremest and greatest councells for weight and number in all europe , retorting on them , and highly and with a scornfull vanity demanding in lieu of the propositions sent to him counter-propositions of his parties devising to be sent to them , contending to lay the deluge of blood spilt in this warre at their doors and theirs alone , ever seeking by a covert and restlesse ill-will one way against the y place receiving them , by traducing and rendring it ( one of the most famous cities of christendome ) guilty of high treason , and thirsting to make the citizens wealth their enemies prey , another way by contending against the parliament it self and their z friends assisting them , to undermine their power , they thought the covenant not like an almanack out of date as the a ministers within the province of london doe smilingly object , rather like an obligation where the obligor is left remedilesse through the obligee his fury and oppression , disabling him from performing his conditions ; b one part of the covenant then being , that they had no thought or intention to diminish the kings just power and greatnesse , another part ( when they presse the covenant-taking , the maintenance of the peace and union betweene the three kingdoms ) they would bring to justice all without respect of persons who did or should wilfully oppose the same or hinder such peace or union , so that if the king did by himself , by his friends and followers by his example awing other men from taking the covenant or did by any power or commission whether to defend himself or offend his opposites act or abett whereby the peace became disturbed one kingdome engaged against nother , the parl. could not according to their covenant preserve his power and greatnesse , and punish such without respect of persons as did willfully oppose the peace and union ( as is before observed ) comprehending within that universality of [ without respect of persons ] him and all who did adhere unto or take part with him , so that the covenant the parts whereof seem to be hetreogeneous and inconsistent within themselves , and therefore not perfectly and exactly to be kept is either newly to be molded , or which is more probable if he had had power to carry on his purpose , the war to continue between the covenan●ers and the non-covenanters , many thousands of men neither having nor through the kings example willing to take the same . by the observing the passages and times when the covenant was made and tendered , what since hath happened , impartiall men will judge that there was no fraud or failing of syncerity in the parliaments proposall of the covenant before , nor any backsliding or levity since in preferring the main end ( which was and still is the publique safety ) before any of the clauses supposed and set down as conducible to the covenant . the great quarrell of prophane and ignorant persons against the uniforme current of the holy scripture , of an higher concernment then an humane covenant , is acutely taken up by a learned * writer , distingue tempora & reconciliantur scripturae , in answer unto those who cavill against the scriptures as if the texts thereof were dissonant and repugnant each to other , as if gods word ( most certain and infallible in it self ) were contradictory to it selfe : distinguish between the time of the covenant taking four or five years before the time of bringing the king to tryal , observe the limitation in the particle of the covenant [ that they had then no intention to diminish the kings just power ] in opposition to unlawfull and arbitrary , and you will find that the covenant could not be so well and safely taken or that it is not so heinously broken as some of the covenanters give out . but to the objections against the army and the pow●●s establishing it , that in adhering to them is to trust to an arm of flesh , so all sublunary and earthly powers are but arms of flesh , and it doth not therefore follow that those that do set forth the army do put their confidence in them further then god is pleased to give a blessing to their endeavourings . secondly , that independency admits of all irreligion , heresies , &c. the proposition is not well proved , in that some particular souldiers others well-wishing to the army do devise and publish strange and unsound tenents and opinions , which is not to be imputed to the governing part of the army , to the court or councel of parliament , neither is a present ●ure forthwith to be applied in all parts and places where they are vented ; the army and their party have enough to doe to prevent and provide against the power and policy of their enemies without an overhasty endeavouring to suppresse the schismes and errours of every one of their adhere●ts . the complaint against heresie and schismes abounding is just , seasonable , and most sit that the herefies should be suppressed both to settle the discipline and government of a reformed church as to remove and take away all occasion of scandall and quarrellings between us and other nations , but how and when ? every thing to be done in its order and appointed time ; the complaint was long since made , and it was foretold of old , that heresies must be , the apostle gives the reason , that the sound and approved truth may be known and differenced from fond and received heresie , the ground and seminary of broaching them may be ( besides the common and inbred corruption of pride and falshood which mankind is prone unto ) that so many sorts of men in many places doe despise and speak against the scriptures although they be the infallible rule of our christian faith . in disordered and licentious times caused through the distractions of a civill warre , it may fall out as a * father of the church complained it did in his , of scripture teachers , of expounders of the misteries in divinity cited by a learned divine upon the words of the apostle charging the unlearned and unstable for wresting the scriptures to their own destruction ; whose presumption ( the divine tells us ) is enough to produce any schisme or heresie , sola saith he scripturarum ars est quam sibi omnes passim vendicant , hanc garrula anus hanc ●elirus senex hanc sophista verbosus ( he might have filled up the measure of his complaint by discovering many other sorts of unlearned people intruding into the holy mistery of divinity ) hanc universi presumunt lacerant docent antequam discunt ; every one presuming upon his parts and gifts to be a teacher and interpreter of scripture whereas practitioners in other arts can keep themselves within the the bounds of their own profession ; the times are now for reforming and the parliament is sedulous therein wherefore there must be persons to informe and instruct qualified with knowledge for that office : the divine gives the reason why the unlearned are so bold , namely the want of abilities to discerne the strength of the objections which may be made against them : by the unlearned is not meant he who hath not read a multitude of au●hors but he who taking upon him to divide the word of god is raw and unexperienced , or if he hath experience wants judgment , to make use of it ; the anguish that these rash presumers bring unto the discreeter sort of brethren cannot but be great when being convinced of their unsound o●inions for the maintaining that which with much boldnesse and open falshoods they have averred they pretend the authority of the word , and whatsoever conceipt is begotten in their heads , the spirit of god to be presently the author of it , when as learned and judicious men , in whom the lord hath put wisdome and understanding to know how to worke all manner of worke for the service of the sanctuary like bezaleel and aholiab refuse much of the stuffe which is offered them . scripture is given to all to learne , to teach to interpret only to a few : it is the voice of god confessed by all that the sense is scripture not the words , it cannot be therefore avoyded but that he that wilfully strives to fasten some sense of his owne other then the nature of the place will beare must needs take upon him the person of god himselfe , and to be an indicter of scripture : no scripture is of private interpretation , there can be but two certaine and infallible interpreters of it , either it selfe or the holy ghost the author of it , it selfe doth then expound it encouragement to the study and increase thereof by their favour and respect shewn unto the universities and colledges where it is most properly to be acquired and had , for which they were instituted at first and are renowned equally to the best seminaries of learning throughout all europe , the parliament having for the c most part exempted them from any charge or tax for raising mony towards this war , by giving way unto and placing painful and sober governours in the severall societies of the universities to reduce them to their former temper of acquiring learning and good manners , that what the fury and fiercenesse of the war was likely to demolish and destroy , is yet recoverable by the care and industry of their governours , that whereas there is a disproportion and antipathy between science ( a soft , milde and tender habit ) and a war ( a privative and destroying judgement ) there is yet by gods blessing left a possibility and meanes of a regresse from a warre ( and garrison of souldiers in * one of them ) to an acquisition of sciences and learning : neither doth the parliament for ought we see neglect or disesteem the universities or other seminaries of learning , or take away the endowments of colledge● ( as their enemies give out ) in that some of the most learned of the schollers there are dispossessed of part of their estates for their disaffection , or because that able men of the universities and elsewhere are sequestred for a time by reason of their constant prejudice and ill will against the parliament and their proceedings , the parliament knowing such to be interested and not long since seasoned by the enemy , ( garrisoning in one of the vniversities ) and devising yet to contrive their overthrow to let in the king's power againe : they could not be ignorant of the discontent and envy borne towards them by divers of the more ripe and learned of the clergy to see the church preferments and dignities which they aimed at to be taken away , how apt withall to engage the younger sort of schollers in this their cause by seasoning them with the same leaven of discontent , without consid●ring that what was bestowed and instituted at first by pious d founders for the encouragement of learning , study and good uses many of them did betray to luxury and ease , which the parliament not knowing how otherwise to correct or moderate , and foreseeing such corruption to be so incorporate into their prelaticall and ca●hedrall calling that amidst these oppositions and distractions threatning the ruine of three kingdomes occasioned chiefly by reason of a corrupt and prelaticall clergy ( as the e estates of of the said kingdoms have observed ) they knew no other remedy to be applyed then to alienate those endowments , to dispose of them to other uses . the work of reformation being in hand , and preaching the gospell the instrumentall means thereof , no man will judge such an emulation or ill-will to be in a prudent laity intending to reform towards a learned clergy the means of reforming , that the one should discountenance or bring down the other , the clergy such as the apostle would have them be , blamelesse , have h remonstrated and protested for the contrary . rather the kings party with the presbyterians , most adhering unto him now , seem to give way to many practises tending to irreligion , although not directly and immediately unless by those of the popish faction , yet remotely and consequently whilst they so earnestly contend against the opposite party called independents that they would rather submit unto a turk or jew then to be mastered by that party ; for the presbyterians weakning them and themselves also by striving each with other , help the enemy into a power to subvert that which some of the kings party have heretofore aimed at , and hath been the first object of this quarrell , religion . the emulation and discontent of which parties ( the kings and those of presbyterian ) grows out of a fear to be overcome , ( adversaries convinced are prone to revenge and envy ) and that appears from the judgement and censure the kings party have passed against the parliaments , in the punishment had the kings prevailed they would have condemned them to , for of the moderate sort of the parliament and their friends they hold them unskillfull , i vulgar spirited , weak and seduced men for siding with the people ( as they term ) it and their multitudes , the more eminent & active sort traitors , periured all , yea the neutralls too for not offering to defend the king according to the oath of allegiance , the parliament party having a more moderate and milde judgment of the king's , knowing many of them restlesse and implacable as yet , judging others mistaken onely , misapprehending the cause in hand or to have been led away through ambition & aspiring thoughts to adhere unto the king , whereupon they have accordingly passed by the errors and transgressions of the kings by an easy mulcting them giving way unto their enjoying their estates and fortunes , so that if the judgment at the first had been no worse , no more rashly and erroneously passed against the one then it was against the other party , the war had soon been ended and a peace restored . by the kings parties large exten●ion of which oath in not offering to defend the king they may bring many within the compasse of perjury , the king holding himselfe bound to maintaine the lawes by his supreme power to t●ke vengeance on evill doers ( without which he may think he bears the sword in 〈◊〉 ) as the subjects are to their allegiance , the obligation is reciprocall as the two houses of parliament when allowed to be and styled by the king himselfe a parliament , with an unanimous consent observed in their message sent unto him else-where recited in this discourse ; if the king may dispence with his oath from which the author of the k {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} presumes to discharge him , as that the author is so far from thinking the maiesty of the crown of england to be bound by any coronation oath in a blind and brutish formality , and that the king reckons himselfe accomptable to none but god , which the parliament objecteth as a maxime and ground for any tyranny , the enacting lawes are of no value as to the king , and then the question is how far swearing allegiance is to the subject ( as the oath was therefore and then imposed ) which is next to be discussed . to the oathes of supremacy and allegiance obje books seditiously printed and privately dispersed abroad to discountenance and depresse the parliaments cause to extoll and magnifie their own , obtruding their writings on such authors as they please ( all to affect the reader ) sometimes on the adverse part to render them the more d●spicable and ridiculous , sometimes on their own friends to make them the more applauded and famous for their actions or sufferings , as by that one more remarkeably for the king in his name it may appeare , of which it may be said as it was of sampson that it did his enemies more hurt upon and by the occasion of his death then he could doe when he was alive ; namely and to instance in one of his parties acts amongst the rest their publishing the posthume book called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} by some men reputed to be his , though unlikely since by the parliaments declarations and proofes convicting him of severall crimes it is made appeare unto those who shall impartially read and judge the transactions mutually passed betwixt him and his accusers , either that the book and those applauded tracts and meditations in it are none of his , or that his party by setting forth that book in his name , would have him act the part of an exquisite hypocrite in representing such devotions as most of all should consist and be wholly taken up in a serious and reall sincerity so that the tytle of that book might be both literally and morally as to the king himselfe or to him who personates such conceptions in his name , be entituled the image and pourtraiture of a counterfeit rather than the pourtraiture of a king , the falshood and imposture resting on them alone who thus dresse and sets him forth . whosoever shall read the parliaments often declarations and charges against the king set forth since the beginning of this war , not denyed or answered by any of his party , saving in a recriminatory and scoffing way calling the parliament and their acherents rebells ; or who shall read the n history of the parliament of england , summarily reciting what the lords and commons have accused the king of , his countenancing and giving way to the rebellion in ireland , setting downe at large the strong presumptions against him for his countenancing it ( although eloquently excused , and in a fine and pious language denyed by the author of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) his averseness from calling parliaments , cannot but acknowledg that book , o whatsoever the fair and plausible flourishes in it do pretend of the kings inclining to and desiring parliaments to be falsly and injuriously charged on him , few or none so indulgent to his cause as to beleeve the whole booke both for matter and forme to be of his owne penning , however they may thinke some part of it to be his ; falsly , because they cannot but know how p unwillingly and seldome he called any , how q oft he did dissolve or attempt to dissolve them when they were called , notwithstanding the great necessity of that court for the propagation and maintenance of justice that it drew on a r law yet in force to call a parliament every year , in that through the discontinuance of them , through the often dissolving them in the time of his reigne , and his declarations published against some of the members of either house , the historian reports the deiected people were forced to read with patience and to allow against their own reason : whence the reader may observe an answer to an objection which the kings party makes r that the parliaments party did begin the preparations for a war before the kings . the people 't is true were discontented and greived at the exactions and oppressions practised in the time of his reign , they held themselves destitute of any means of redresse , and therefore might harbour heart burnings , and thoughts of rising but could not devise or thinke of any course towards the preparations for a war , the power of the county being in every sheriff of the severall shires , and lords lieutenants and their deputies , many other subor●inate officers of the kings upon the first summons given from him to them in a readinesse to suppresse and check the people in case they should but move or stir up commotions to the likenesse of a war ; neither could they build upon the strength of any power to levy war on their behalf , a parliaments strength they sadly and long since observed was of too frail and uncertain a fabrick for them to trust unto , as being awed and dissolved at pleasure , so that if they had no thoughts of levying a war wanting the opportunities & means of prevailing if they had entertained such thoughts , the first offering of hostile attempts and acts will lye upon the kings parties accompt ; his aversenesse to call parliaments , his awing and dissolving them when called , often and long before any preparations could be thought of for a war may satisfie the objection : when as ( to adde to the probability of some of his parties hostile and warlike preparations ) it hath been observed that some of his friends knowing themselves obnoxious and questionable for their tenents & demeanours when time should serve , have long since before this parliament was called , fortified and furnished their houses in divers parts of the klngdome with armes and ammuni●ion , no other notice taken til of late then of adorning them for strength and splendour , which with some small addition became strong garrisons for him ; the parliaments friends had none or not so many holds so soon or suddenly to be fortified for their defe●ce : the most wise and happy of ſ kings could tell us by his own practiced policy that it is not the first blow that makes the war invasive ( for that no wise power would stay for ) nor the voting a war to be defensive , as the t scots have theirs which makes it so , but the first provocation or at least the first preparations towards a war . injuriously charged on the king in that the author and reader also if a friend to him and would have the book reputed his , doe unawares and as it were against their will wound his honour , and render the manner of his death the more unchristian then otherwise it might be judged , when whilst the life is mortall , they make the vices of dissembling and uncharitablenesse to be surviving and immortall mo●ions : the reporting it to be the kings seems besides to blemish the credit of those penitentiall expressions therein , derogating from the serious retired and solid parts wherewith he was endowed , then doubtless free from the affectated words whereof the book is full in defence of the manisold actions of his incident to this war , many of them too weakly excused to be his although in an handsome way of writing ( to possesse the belief of men ) obtruded on him by indeed the author of the booke , of divine and wholsome councell left in his name to his sonne might gaine a beliefe of what was vehemently suspected to the contrary [ that the fathers heart was seasoned with the like principles according to the councell given unto the sonne ; ] and as to the time of that councell given , there are none but have observed that the fears of the growth of superstitious tyranny in the peacefull times were y only and a long time more then those of the growth of anarchy easy to be let in amongst other disturbances and distractions through the licentiousnesse and confusedness of a civill warre , and wherefore is that councell given ? as if the parliament did intend or had brought in anarchy or devised to root out all government ; no calumny whereby to render them and their proceedings odious and detestable , is of extent enough to serve and satiate their enemies appetite : the parliament in their prudence and experience might discerne a reason for the changing the monarchical into some other form of as much conducement to the maintenance of peace and justice : but z what that religion is which the author enjoynes the prince unto whether opposite to popery or schisme ( this like weeds in corn choaking and hindring its growth , that like mildews blasting and destroying it ) he defining not makes it seem do●btfull to the reader , for presently after he would have the prince his iudgment and reason to seale to that sacred bond which education hath written in him ; let a computation be had of his young years how in his infancy uncapable of discerning the differences of religion before this warre began , where and with whom he hath lived these eight or nine years since it began , all men will not believe that to be the reformed protestant religion which is there enjoyned him ( take it in its purity or as the corruption of times hath fashioned it ) the prince is vehemently suspected to goe in a contrary diameter to either as to those instructions given him by the author , by what is reported of his having favoured and entertained at his court the greatest and most known papists , forraigners of all parts , setting aside his protestant and native english : and howbeit he seems now for a tyme to comply with the protestants and other of the scotish nation and they reciprocally with him , his constant and certaine ayde is yet kept up , his interest maintained by the kings catholick subjects in ireland , as they terme themselves in favour to the prince , so that what at the beginning of these warres was acutely urged as a witty and plausible fallacy of the papists taking up arms for the protestant cause is at this day marveled at , the name changed , only as that the papists in ireland take armes to defend a protestant prince in scotland : all which considered the prince cannot be thought to take those instructions to be truely and genuinely the kings or little observes them as the kings . that which should have beene expunged out of the booke to make it the more admired his is that one passage ( strange amongst the rest ) about the authors challenging the parliament for discovering the letters taken at naseby fight even now mentioned , unlesse it were ill taken by the author in the kings behalfe that the naming his friends assembled at oxford in the nature of a parliament [ his mungrell parliament ] as himselfe stiled it , should be disclosed together and liberties of a free-born people or presumptuously shall take part with the subverters of the same , although in a small degree of oppression and e●action ( the lawes having their metes and limits to bound out unto every man his owne ) are in the judgement of a learned b prince no better than pests , vipers and traytors to a kingdome , whence it might be mervailed at , but that the parliament hath with clemency passed by the transgressions of their mistaken country-men and fellow subjects without any heavier censure then fining them , that the violating the ancient law of magna charta so industriously and religiously preserved by their ancestors , and above thirty severall times confirmed in parliament ( to use the very words of the lords and commons assembled at oxford in their c declaration printed there ) should be objected against the parliament sitting at westminster , to be a bold & avowed transgression of the laws and liberties of the people , as if the parties of those lords and commons were altogether free from the like transgressions ; so they may in like manner object a violating the late kings grant to the petition of right , when they and their party are ( setting aside the justice of the ●ause on either side ) as culpable as the parliaments party are . the pillaging the earl of stamfor●'s house in leicestershire by the kings party commanding there an undoubted and notorious felony by the letter of the law , all his souldiers guilty of the same : the storming by day and night the breaking into the marquesse of winchester his house in hantshire by the parliaments party the highest degree of burglary : many the like hostile acts may be instanced in on either side , but how ? in the heat of war in the pursuit of conquest , each party striving who should overcome and destroy their enemy . one other passage in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as unjustly and improbably delivered is considerable ( viz. ) the plausible reasons d given of the kings going to the house of commons with so many armed gentlemen , which as the author sayes was no unwonted thing for the maiesty of a king to be so attended especially in discontented times . the times were not then so discontented as that unheard of and horrid act might have made them at that time , had but the hand of one desperate caitiffe given fire to his pistols ready cockt , the house of commons being neer full and equall in number to the forces prepared against them , no man knows how disastrous and fatall the event had been : neither could the king justly fear to be assaulted by any in the house as the author intimates , none in the house within being armed answerable to the kings guard without : the author thinks he hath handsomely palliated that attempt under colour of the kings standing in need of a guard , rendring those his attendants there short of his ordinary guard , but whether he meant short in number or in a daring and forcible array he declares not . many other passages as improbable as these are the discourses of the booke too tedious to recite , the examining and search whereof is besides this purpose : it seems to have little of the king , it hath elegancy of wit enough and affectation of expressions to be applauded inconsistent with a sound and christian wisdome whereunto his present condition was to be fitted , and charity enjoyns not to think it his , when full of so ma - every three years presumes an expiration of that parliament which enacted it , and the king binding himselfe not to dissolve this without their own consent implies a consummation of such matters and acts as were to be handled and dispatched within the time before the trienniall was to commence ( which could not well be done by reason of the oppositions and affronts offered to blast their meetings and retard their councells ) otherwise a trienniall parliament would have began before the present parliament should end : besides every future parliament could not but expect an over-awing power to shake and dissolve it at pleasure , wherefore the care and taske of this could be no lesse then to make sure and valid their power and station , which if it be or had been borne downe what security could be had in the power and stability of trienniall or future parliaments . the kings forbidding papists to fight in his quarrell , is in that his answer to the lords and commons well expressed , and might give seeming satisfaction to the protestant party had it been as well observed , for if that be true which is credibly reported , of the soule and unheard of misdemeanour to the affront and scorne of the protestant religion committed by his party ( part of the northerne forces and styling themselves the queens army ) at the storming a g garrison towne in wiltshire , with many other acts of his and his party in countenancing papists charged on him by his people , was no good evidence of his inclinations to the protestant : and how by his catholique subjects , as they are ambitious to style themselves in ireland , and desirous they may be so recorded , and by the queens party and army here , shall his disavowing papists be made good ? her opinions and demeanour destructive to protestantis●●●e , together with the ayd of an obnoxious and discontented party here at home to affront the parliament and their proceedings in favour to the king when tyme should serve , being no good arguments to prove his constancy or sincerity really to performe what he promised and professed : the scots having a previous sense gave the english notice hereof to intreat them to be wary &c. least if they were not carefull and couragious they might be over reached as in the beginning of this discourse is set forth at large , which the parliament revolving and from their owne observation and experience tender also of the great trust which the people had reposed in them , were not willing to put it to the hazzard whether the king would make good his promises , which if he did not , the sad return which they must have made to the people of their trust had been they could not have thought it would have so fallen out : personall promises and tenders of grace are not compensatory nor an adequate discharge from reall injuries : which promises when againe objected , the season of offering them may be retorted as an answer to the objection as when they were promised ( viz. ) when he saw his prerogative acts scanned and enquired into swelling above the bounds of law and justice , when divers of his friends and favourites questioned and even convicted of high and capitall enormities , and that he could not otherwise rescue them from the hands of justice then by engratiating himselfe with the people by telling them of such lawes made for their ease and benefit untill he had gained then their fellow subjects did or could have discovered any darke or secret contrivances of such intendment or conspiracy against his person deeming all others of a narrow capacity ignorant and dull spirited , they were too blame to conceale the plot , the manner and means of effecting it ; they had opportunity encouragement & liberty enough , when his party were with him at oxford , and then and there accused the parliament sitting at westminster of many treasonable designs , when ( the quality of the persons accusing being considered the heinousnesse of the crimes wherewith the accused were charged ) the accusers would leave no means unattempted to enhance their power , to make good their accusation for the iustice sake of their owne proceedings : which heavy charges devised by them could not be the iudgment of them all , to censure those of westminster trayteurs &c. it was most likely to be the pride of some few thirsting to overcome , and taking upon them to be dictatours of law and treason , who t is probable forced and drew on the rest ( present then and unawares of what sad consequences might follow ) to partake of their own crimes and errors : so then the case is briefly thus , the kings party have in their declarations charged the parliament and their party of high treason , which party of the kings to make good their charge have striven and done their utmost to improve their own to consume the parliaments strength , as by inviting both forreigners and natives to come to their assistance , yea h neutrals too , under paine of allegiance forfeiting and breach of oath : the parliament have on the other side to defend themselves and friends from such guilt the neutrals also from the censure of allegiance forfeiting as much contended to abate and take away the kings parties strength : so both partie comming as it were to joyne issue in the tryall , there is likely to be no further dispute concerning it then what the sword shall determine . the next treason wherewith the parliament stands charged is the making a new great seale counterfeiting the kings ; the reader may observe the justnesse of such charge , the great seale an instrument of state i whereby iustice is derived and distributed to the people , as the kings party at oxford have confessed , being surreptitiously and vafrously taken away from the parliament the representative body of the people , contrary to the trust reposed in the keeper of the same , the making a new one cannot be rightly judged counterfeiting within the meaning of the * statute : counterfeiting is a close & cover act against the knowledg and privity of a superiour and lawfull power damnified by such counterfeiting ; nor is every thing which is made to the mould by which t is made a simply counterfeiting . the quality of the offence is discerned in the manner of the offending and the making a law commonly relates to some precedent crime or fraud ; now no man will believe that it is anywhere to be found upon record whereon to ground a law , that a king and parliament have at any time made use of a great seale to crosse or thwart each others actings . many other accusations of this kind are charged on them as disturbers of the peace , authors and fomentors of this they call rebellion : wherefore lest these severall charges heretofore denounced against them should by the enemy's recovering his power againe be hereafter made good obedience to their power , they require no more then what the apostle enjoyns , let every soule be subject to the higher powers , for there is no power but of god ; the powers that be are ordained of him , and whereas they have enacted and declared that all men in offices of trust and qualified shall promise to be true and faithfull to this commonwealth wherein they live , and from whence they hold and enjoy their welfare , requiring afterwards a subscription and engagement of fealty unto the commonwealth as it is now established without a king or house of lords , the peoples subscription thereunto is no more , if small matters may hold resemblance with greater , then tenants of a mannour unto a lord thereof , unto whom without disputing the right and title they promise their present fealty : if the lord unto whom they have heretofore done homage be disse●sed by a stronger then himself , take it either of right or power , the tenants are to pay their homage to the lord that is . it is not to the power already past or that which is to come but to the powers that be , unto which subjection is to be rendred . the name as the office of a king hath been an ancient continued and supreme title before and since the conquest , his single person subject yet to passion error faylings , through which he may more expose his kingdoms unto dangers then a councell of parliament can well be thought to do : a parliament hath been a discontinued and intermitted court howbeit of l supreme authority and honour , within the power of any wicked or impious king , if any should happen to reigne , to be held on or dissolved at pleasure , untill by a law enacted by the late king's consent , this was not to be dissolved unlesse they pleased : wherefore the people leaning rather on the one ( the king ) being of a setled being , and who could reward or punish at his will : then on the other ( the parliament ) of a more unstable being , and heretofore dissoluble at the pleasure of a prince , the parliament judged it fittest to take away his power and office , lest by vertue of such power he might dissolve , convene at pleasure , and so awe their next convention , as to repeale and make null the laws and acts of this . the inconveniences may be many discovered by their prudence which the state of common-wealths in a monarchy may be subject unto , when princes in their usurpingly absolute and monarchicall estate , abusing their power trust and liberty , have become tyrants over the lives and liberties of the people , ass●ming moreover so much unto themseves or having been flattered by their creatures to believe , that they are gods on earth , as some of the roman emperours did arrogate unto themselves , that their power is so vast , so soveraign that the people were ordained for their behoof to doe and pay obedience in whatsoever they shall command , not the king for the m peoples good , that kings were accountable to none but god for whatsoever they doe , as of late 't was threatned , that the kingdome hath its power and being from the king , when as a grave n divine by his reading , proves that the king hath his power from his kingdome , therefore his authority , further illustrating upon the point , that howbeit [ power and authority ] be tearmes sometimes confounded , if distinguished makes clear the matter , for authority is a right and lawfulnesse to command obedience , such as all governours and magistrates have more or lesse ; but power is a lawfull ability to force obedience , where upon command it is denyed : one may have a just and lawfull right to command that wants a compulsive power to restrain from committing sinnes , as to enforce mens duties , others may have strength to force ( commonly called power ) that wants authority to command ; and power is that which in all government bears the sway : wherefore in the scripture rom. . it is taken concretively for the governours and magistrates themselves , which have powerat command to force obedience to their commands . now there is no doubt but the king hath full power to command according unto law all such as are subject to him by law ; but if upon command obedience be denyed , whence hath he lawfull power to enforce obedience ? whence hath he power to make good his authority but from the people ? he cannot have it from himsele being but one man ; to keep a strong guard of some of his people to impugne and force the rest , must needs produce commotions , insurrections , and a civill war ; the * philosopher and others who write of policy , will tell you it is tyranny , nor is such ability potestas but vis , violence not power because unlawfull : when vis and potestas or vis and jus doe clash and skirmish , the consequence is dangerous : to keep an army on foot continually under other pretences thereby to affright and force the subjects is little better , therefore the kings power must needs come from his own peoples hands and strength , and from the same people must come his authority : if any other should give him authority which were not able to make it good by power , it were given him in vain , nor were the people bound to make that good which themselves gave not ; whence he hath his power then , from thence he must needs receive his authority , even from the kingdom . notwithstanding which , admit what the kings party would have , that the kingdome hath its power or being from the king , that kings as nursing-fathers are worthy of much honour , yet where they lay waste their soveraignty by oppressing their people , by exercising a tyrannicall power over their estates & lives , where they embroyle their kingdomes in such a war , as the doubtfulnesse of the successe hath protracted it for many years , the continuing it hath consumed the estates and appall'd the hearts of most of his people ( no man knowing yet the worst and end thereof ) they cannot expect power , being , and welfare from such a king : the danger of the continuing therof consists in this , that howbeit there have been heretofore civill wars betwixt the king and subjects of this nation , none like to this , consider it either in the manner for the beginning and continuance of it , for the opposite and crosse engagements even beween the nearest friends , between brethren of the same bloud , betweene the father and the sonne , between equalls in all degrees and faculties ; amongst some really and with vehemence pursued , amongst others ( though opposite in judgement and opinion ) yet so linckt in relative affection each to other , that their actings and contendings seem rather a mutuall agreement with their friends of the opposite part to serve each others turne , then a true and reall discord , to the end that which of the parties shall prevaile , the prevailer by such mutuall contract shall be able to helpe the conquered : and that which seems strange in the quarrell , the most unhappy to the protracting it , is the violence and heat in many of the opposites shewne in their contrary arguings and assertions one to the other , as that the taking up of arms in the defence of the laws and liberties was judged by the one side to bee lawfull and necessary , condemned on the other to be trayterous and rebellious , the same act could not be lawfull and trayterous too ; the difference onely is as a long time it hath been , concerning the severall objects and matters in dispute , as how peace hath been forfeited , how lost , now on what terms , and by what means to regain and secure it when regained : the kings party say ( the more moderate from a reluctancy of heart , and unwillingness to be conquered , others of a fiercer spirit to be avenged on their adversaries ) the surest and next way to peace is in the prince his enjoying what his father had , faintly believing , that he will be avenged only on those who were the authors & contrivers of his fathers death , that he will passe by with a generall act of oblivion , all other of the people by a light fining , or putting them to compound for their estates . the parliament having in their wisdome and experience discerned and foreseen the danger which the common wealth they and their friends are thereby subject to , are of a contrary minde to what the kings party doe give out , they doe foresee ( and know that it concerns them to provide against ) that the prince will not onely rest there to be avenged for his fathers death , he will remember his owne being kept out , and as it were exiled from out the kingdome whereunto he aspires , and hath engaged so many against this . the scots in maintenance of the kings party's judgement contend to aid his sonne the prince , but whether for tho covenant as their motto's doe professe , or against through a mis-understanding it , or through willfull blindness , their actions doe declare and are here expressed : they give out that they have brought the prince to repentance for his fa●hers sinnes and for the sinnes of his family , but that their prince doth threaten not many moneths before , requiring aid to be avenged for his fathers death , and yet to repent and to be humbled for his fathers sinnes seems inconsistent : but doe they mean the prince in his person only or his party ? they should withall have brought to repentance all the king his fathers party , else their covenanting to prevent and oppose seems to be of little use , the meaning of [ preventing and opposing ] carries with it a further progress of motion , then to intend onely the person of the king then living ; the repentance which they speak of , if it should prove feigned and dissembled [ the heart is desperately evil , who can know it ? ] and thereby the safety of many thousands engaged in this quarrell swallowed up , the too late his partyes construction , as to offend : whosoever shal look on in a conflict betwixt two opposite parties , his affections questionlesse incline ( whatsoever his actions are ) more to the one party then to the other : so neutrals such as have not acted for the king , being already by his party adjudged guilty , are subject to the censure , & may be brought in within the compasse of the prince his meaning , for if upon the late king his parties good successe in some victories obtained when they kept garrison at oxford they in the high tide of triumph construing their fellow subjects demeanour in relation to the king , spared not to bring in all neutralls , if the prince shall come in conquerour , what shall be judged and who reputed principalls , who accessaries ( which is all one if it were treason ) to his fathers death ? when as the charge of taking away his life forraigners and strangers beyond sea reckon to be a nationall and the peoples act , because the parliament is the representative of the people ; for they not knowing the reason and exigency of matters here , account it not an act only of the iudges , advocates , and officers deputed for his tryall , but include the whole english driven on first by the scotish nation , the english more manifestly in that divers of their friends and agents being employed beyond sea for making good the amity and correspondence betwixt them and other states and nations , have been barbarously and inhumanely murdered by the enemies party , severall affronts and indignities offered them , all to disgrace , lessen , and discourage the parliament and their actings : so that it concernes both nations ( the english and the scots ) rightly to apprehend , and rather to have continued in their mutuall league then be led away ( as the scots have manifested themselves to be ) by the power and ambition of the greater ones , to engage one against the other : the english have sufficiently expressed their averseness from a warre with the scots , their readynesse to afford them ayd in their greatest wants , and cannot now be thought forward , unlesse provoked to invade their country , or if they do to be gayners by it , what the scots may by invading this , all men know who know the condition of theirs and ours , how sterile the one , how fruitfull the other country is ; the setting us and them at variance , the differences and dissentions between us now , flow̄ frow one common source , to wit the enemy his wiles and subtilty , who wants no stratagem to bring this contest betwixt him and us into a fresh debate , both by secret and covert acts at home to promote sedition and division amongst those whom he would overcome , as by open acts and solicitings abroad to pursue his attempting to bring in any forraign force , how wild or barbarous soever they be , how hard to get them out againe out of this plentifull nation , yeelding them all provisions all habiliments of warre to strengthen themselves in this , as to provide for their next attempt elsewhere after they have destroyed and harrased this , not knowing how to distinguish between presbyterian , independent , and royall party , and this to be driven on by him and his accomplices ( in an hazardous and uncertaine way ) out of revenge and thirst to regaine unto himselfe his power againe , long since forfeited through his mistaken loyalty , certainely through disaffection to his native brethren of the same nation , or without considering ( which wise men should ) the price of peace which cannot be had without a war , mony being the sinewes and support thereof ; the country-man grudgeth not to pay for seed expecting a plentifull harvest , nor the tenant to contract with his landlord to disburse great summes for an estate in reversion for his posterity , yet the laying out mony by either of them , for that without which the countrymans harvest nor the tenants estate can fall out joyously , is irksome to them both . the frequent exception which the people make by way of comparison between the payment of ship-money in the late kings time , and the impositions and taxes now required , comes fitly to be answered : better ( say they ) that the payment of ship-money should have continued and the like illegall taxes demanded beyond and above the power of law , easier to be born then so much bloud spilt , then such vast summes of money spent in the maintenance of this war , and the people thereby impoverish'd : the parliament confesses and allowes as much , that of two evils the lesser is to be chosen , where of necess●y one must happen , as in case of inevitable necessity that wisdom and industry cannot prevent : if otherwise , necessitas non excusat quae potuit esse non necessitas , as a learned * writer of the church acutely argues ; when that a king his treasure or revenue sufficeth not for the common good , as when the realm is invaded , or any notable rebellion of the subjects shall happen , such an invasion or rebellion as is not procurata , not simulata , but verae gravis manens , the king then by the common opinion of the civilians may impose new taxes in requiring aid , although out of a parliamentary and common way . the answer to this exception is made good resembling it to one of the same kinde ; it were better that a man should receive a wound from a stronger then himself , and afterwards be assaulted and affronted a second or third time , yea even untill he be maimed ; then , although in his own defence be killed ( for so it may happen upon his resistance-making ) it had bin better for him to have endured those and many more affronts and wounds as the lesser evill of the two , then by striving & repulsing them to lose his life , but where the one might have been avoided , no necessity of the other to have hapned , the exception seems invalid : again if a man having an estate in fee , in land or otherwise , free from any charges , taxes , tallages , annuities or the like , and a firm and undoubted title to the same , rather then he will suffer a rent-charge although of a smaller value to be unjustly and wrongfully paid out of it through the oppression of an adversary stronger then himself , demanding such a rent , wil doe his best to defend , yea peradventure at a greater expence of money then the rent-charge may amount unto : nor is his failing to maintain his title an impeachment to the credit of it , no more then it is an advantage to his adversaries right being of ability to oppress his tenant weaker then himself ; there was no necessity of levying shipmoney when it was required , first from the maritime places and countries , which when they did submit unto , was generally paid throughout the whole land , and for divers years continued , and wherefore when the english had commerce , trade , and correspondency with all other nations without interruption or hostility ? wherefore the for standing out longest against his & his fathers power , the presbyterian next for his opposing & contending with it at first , the neutral for his double minded and ambidextrous carriage , and upon an inquiry had who have subscribed the late engagement which the greater and more considerable part of the whole nation have , to punish the subscribers or put them all to their sute for pardons : at what rate ? that the price of purchasing shall both gratifie his friends forraigne and domestick and defray the charges of the warre , that not all , but seize and become lord of the peoples estates and lives by way of policy and prudence to keep and prevent them from committing the like rebellion as t is ●armed , that they may not have wherewithall hereafter to leavy a warre for the maintenance of treasons , that the same may not be said of them as the kings party in their indignation said at the beginning of this warre of the city of london [ their wealth was the occasion of this war by consequence of the ruine of this nation . ] lastly this may be seen in the summe of all , that if the prevailing party in any division shall divide according to their varying judgments , then subdivide , after subdivide againe , there will be no end of such dividings , untill their number and their friends bee reduced into few or none , and shattered in pieces as their enemies would have it , even as dust before the wind ; for instance sake , the kingdome did at first divide into a party for the king , another for the parliament , the parliaments party upon their conquest did divide into two sorts , the one called presbyterians , the other independents , the presbyterians if they shall prevail may divide into a scotish rigid presbyterian and an english presbyterian of a milder test , and to be new molded to the conquerours fashion : if the independent shall prevail they may rend into new sects and divisions , and the prevailing party in such sects may divide again , so there will be no end of dividing till all be scattered and lost . the emulations , part-takings , and dissentions now on foot and spreading farre , give to the enemy's indefatigable & restless malice new hopes of recovering his power again , that through these conflicts the deciding this quarrel may come again to be debated & the cards new shuffled , be taking advantage of the presbyterian's●iscontent and making use of his power mingleth interests ' is to be seared , as the state & kirk of scotland have likewise done to promote the design in hand , joyning with him in this particular against subscribing the engagement , where the kings party may seem to have the better colour to quarrell with the subscription because that thereby the kingly power and office are excluded , their task is therefore to disswade , to argue against subscribing ( whether they doe subscribe or no themselves ) on purpose to keep in the fuell of emulation and contention in these distracted times , yet 't is to be believed that many of themselves subscribe , whether against their will and to avoid the penalty of not subscribing , and so the more active and eminent sort of their party may peradventure be privily dispenced with for their subscribing , in case they come at any time after to be questioned for it , knowing then how to excuse themselves by one common plea of submitting rather unto , then to be undone by their enemies and the kings , but how justly do they plead thus when as the parliament judgeth it in most of them to be an outward onely and feigned conformity to their present government , an enforced submission to the engagement , and so passe it by without punishing any for refusing ? they knowing withall that the engagement is so commonly received , so easily swallowed by the enemy and his party , that many of that party are nothing the worse thought of by them for refusing , nor many other the better for their taking it , their affections little knowne or measured , by either taking or refusing . but why the presbyterian so much against subscribing , in opposition to the party which he calls independents , or in favour to the late king , or to the prince his son and his surviving party ? the author of the * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the kings name remembers and observes the demeanour of them both , that the presbyterian did hunt for that which the independent caught in hunting , viz. the overthrow of the king in person or in his monarchicall estate , and the prince in his messages before recited , remembers how they have both behaved themselves : the presbyterians being against subscribing is not in respect to the house of lords , nothing in the covenant to deter them from subscribing as touching the leaving out or holding in the lords , whom no part or article of the covenant includes or comprehends . briefly to understand the reason of enjoyning , taking or refusing it , which is now become a disputable theame , the exception against the taking is either in the manner , the formall reason , the scope and intention of those who enjoyned it or the matter enjoyned , as to the first , the reason of enjoyning it seems no other bond and yet then what the parliament & their friends did about years since of entring into a covenant for the better streng●hening and 〈◊〉 fi●mly binding all men together in a religious and civill union , that seeing dividings in opinion and dissentings in practice are fatall to the conquerour , union and accord to the conquered , the parliament contends to bring all men into one form of civill government to one unanimous judgment , whereby after the p uniting of their minds , a restraint of hands and ceasing from further contentions might ensue to the begetting a firme and lasting peace , opposition in affections begets the like in actings and endeavourings , especially in a civill warre where men of eminent and active spirits , zealous for and fond of their own opinions an● bold to vent them , when subdued by arms and convinced by reason shall resolve into revenge and fury and become restlesse in their attempts even to the hinderance of an ensuing peace untill they and their party may gaine what they have lost . the engagement now enjoyned and tendred seemes more easy to be observed , more uniforme then the covenant , the * covenanters protesting in one place that they will desend the kings person and authority in the preservation of the true religion and peace of the three kingdoms ; in other places , that they will really sincerely and constantly , without respect of persons , endeavour to bring unto condigne punishment all such as shall oppose and disturbe such peace , if a king shall sweare to governe according to the lawes of the land as the late king did , the oath is no longer to be understood an oath then the lawes have being ; [ to govern ] taking it without an addition is an indefinite and indeterminate act ; [ to governe according to the lawe ▪ ] a qualified and limited one in the termination of his oath : the termination in the covenant [ for the preservation of the true religion liberties and peace ] is the reason and formality of that and of other articles of the covenant ; a covenant or promise to preserve the kings person , without setting down wherefore or to what end , is a short and indeterminate promise unlesse the intent or finall cause of such promise be expressed : wherefore if the king as the lords and commons have often charged him , be guilty of the blood spilt in these his kingdoms , the covenanters could not , both defend his person and authority , * and yet bring to publique triall th●●uthors of the effusion of that blood and to bring them to that condigne punishment as the degree of their offences should require or deserve as is elsewhere mentioned . as to the matter of the engagement [ to be true and faithfull to the commonwealth as it is now established without a king or house of lords ] what is the exception against the subscribing this ? the king being dead , and least the prince ( his sonne ) or any other of his family , shall pursue what he hath threatned , the revenge of his fathers death , the parliament hath thought it fit , yea necessary , to exclude him as a king from the supremacy of this government , the competition being betwixt a monarchicall forme of government [ a government by a king ] and a mixt of aristocraticall and oligarchicall , or of a common-wealth without a king : if the former be admitted viz. a monarchicall the power of government then descends unto the prince ( the late kings sonne and heire ) so the presbyterian having entred into a covenant chiefly and principally for the defence of the protestant religion , the subjects liberties seems to waine those parts of the covenant entred into for defending them , if now that the father is taken away they admit the sonne treading in his fathers steps ; unlesse the making and taking it were in●ended onely to inure and remaine in force for the term of one mans life : wherefore the powers that be have good cause to be jealous of such as reject the latter form , embracing a monarchicall one , as complyers with the late king and prince , and weary of submitting and adhering unto them . wherefore the states enjoyning the engagement is no matter of chance , as a thing which may be required to be done or let alone , of none or a slight concernment devised or instituted to little or no purpose , when conducing as far as at the present they judged it might avail to the discovery of mens affections , it conduceth likewise to the settlement of a peace and union : for whilst the mindes and judgments are no more unanimous , the contentions in this war will hardly cease . the choice of taking and refusing should likewise be of a judicious and sober inquiry , as who doth enjoyn , and to what purpose t is enjoyned , not that therefore we should so refuse because we have suddenly and rashly resolved so to doe , a fault incident to yong wits , hot and fiery spirits , or because we see learned and eminent men in other kindes of knowledge , able indeed to lead weak and unstable spirits captive unto theirs , do refuse , but on good deliberation and well weighing wherefore the state hath required it . they in their enjoyning the engagement insist not , nor is there cause they should , so much on the value and efficacy of polite learning and knowledge , take it either in languages arts or academick faculties , or ●n the judgment and discretion of such men as have read a multiplicity of authors , or are as m●ses was , skilfull in all the learning of the aegyptians , as on a sober studied and well grounded prudence ballasted with observation and experience ( all which the learned may likewise have ) governing and guiding the safest way to a selfe-preservation and welfare of a common-wealth . besides the novity , the unexpectednesse of the engagement now enjoyned , other discontents and heart-burnings are whispered and cherished by the common enemy insinuating and seditiously giving out , that the nobility are unthankefully and indignely dealt withall as being detruded from their rights and privileges of sitting in the house of parliament as peers , to joyne with the commons in the debate and handling the affairs of the commonwealth , withall that those lords who have been active and assistant both in their estates and countenance to promote the good of it during these distractions may think themselves neglected and ill rewarded if now debard from their ancient and native liberty of voting in the house : the reason of the parliaments enjoyning of the peoples subscribing to this engagement , rests upon the issue of these questions , whether from irela●d so erroneously misled and malev●lently affected towards england by a two-fold antipathy both of nation and religion and so impetuously set on by three severall parties the royall popish and prelaticall , there be not an evident approach of perill to england in case the english be not some way cemented and unt●ed , ( as the engagement now in question aymeth at ) and with a joynt vigour to subdue them , and to keep them under when subdued ? whether through and by reason of these distractions england be not in danger of losing their ancient rights and claims their credit and privilege of commerce and traffique which heretofore they have had with other nations ? whether scotland not remaining in the same condition of amity and brotherhood , as in their league and covenant with england they at first united in , but rather revolting from it , it be not necessary to make up that breach by a closer union amongst our selves and against them , when as it appears , without recounting the particular actions falling out betwixt the parliament and army betwixt divers and private members and officers of both , as what this or that particular person by himselfe or by the instigation of some few hath done contrary and against the directions or command of his superiours , that the scots have in the maine broke with us ? for instance sake , in the article of the large * treaty betwixt us and them granted and confirmed by the late king ; and wherein ( amongst the rest ) they having covenanted and declared against popery and prelacy which the king and his party hath countenanced and favoured and now endeavouring to hel● his sonne into his fathers power that then he may make good his favour towards papists and prelates would excuse themselves and quarrell to assigne the breach of covenant to us , but how justly let the reader judge : their insisting on a pretended loyalty clears them not in the judgment of any who since the beginning of these troubles have observed their motions their demands and treaties , neither doth their literall leaning on the words in that article of the covenant [ to defend the kings person and authority ] excuse their guilt , the kings person and authority being but one and an halfe part of that article , the sense and drift of it makes it up , which the english according to the end and meaning do pursue in the preservation of the true protestant religion , the liberties and peace of the three kingdome &c. now that they give out and threaten to come in an hostile manner into england under their apologeticall and specious pretence of fighting against the sectaries thereof , of repressing schisms and heresies when as they have nothing to do with our doctrine and discipline ecclesiasticall or civill , when as our own divines can do better service by their tongues and pens for the suppressing schismes and heresies then can be expected from the scots their swords and arms , which if we may speak by experience are by the continuing this warre more like to increase them both in number and power , then to suppresse or lessen them in either , and for the english laity none or a very few and inconsiderable number of them doe tolerate heresies and sects , as is elswhere set forth in this discourse : moreover when the english have shewn their aversenesse from a vvarre with them , q their tender and compassionate thoughts towards them when they were at the lowest ebbe , and they expecting the like measure of friendship and brotherhood from the scots according to their motto and profession [ to deal as they would be dealt with ] have assisted them before , and even at the beginning of these troubles when they suffered most , when by their applying themselves to the king for redress they could have none , the english was their only ayd and best support . the last question then falls out , whether whilst these matters be in dispute we may rest secure from an hostile invasion from them or other forraigners ? whether by these unnecessary disputes and dissentions here at home the commonwealth be not in danger to lose that in a short time which hath cost so much treasure industry and blood ? for the powers that be , once shaken and becomming weake will soon fall , most men being apt to lay hold on the r politicians advice [ not to leane on a weak and to●tering wall ] the judgment and knowledge of deciding these questions rests in the prudence and experience of the state , who after a long time casting and consulting what was fittest to be done , what the safest course to be taken for the strengthning and support of a firme and present government have resolved upon an universall engagement in such manner and forme as to their wisdomes seems most expedient , and they have accordingly declared and ordained , that they knowing the justnesse of their cause , ought in relation to the present security and maintenance of their power , to the preservation of a firme and lasting peace , to use all expedient and lawfull means against the violence and restlesse opposition of their enemies ; none they judge so safe as by an engagement and subscription thereunto , which if throughly weighed crosseth no former vow either of protestation covenant oath of allegiance or supremacy , the subscriber only promising to be true and faithfull to the commonwealth as it is now established without king or house of lords ; not the oath of allegiance or supremacy as is before observed if you look into the reason and end of enjoyning the said oa●kes ; nor the pro●estation taken . for the maintenance of the kings honour person and estate ; nor the covenant taken for the preserving his just power and greatnesse , where his honour and power are transitory and personall capacities during life , dying with his person without further respect had unto his successors : so the taking the engagement commencing since the time of the king his death , is no breach either of covenant or protestation taken for him in the time of his life , nor by the words [ now established without a king or house of lords ] are the nobility excluded for ever from their privileges as to succeeding parliaments if the wisdome of the state shall so admit and these continued divisions beget not an universall ruine taking away the succession of parliaments , all order and government to be hereafter had , nor from an envy or neglect had by the house of commons to degrade the lords or lay their honours in the dust as hath been of late seditiously given out ; for so the gentry of which the parliament themselves consists , being in the next ranke to the nobility may fear their turn is next to be thrown from their station also , & al become levelled , such suggestions questionlesse are infused by the enemy's factours into the gentry's ears to draw away the affections of them also as well as of the nobility , to set on those ancient ranks of men against the parliament and their proceedings , endeavouring indeed to turn the hands and hearts of all men against them , but that the persons and estates of such of the lords as have assisted the court of parliament in the time of their extremities may hence be preserved from ruine , which in case the enemy should get the upper hand they must be subject to , and cannot therefore in their serious and prudent thoughts but confesse that safety and preservation are as valuable as order or honour is . did the engagement crosse the above-named oaths , the refuser might plead the tendernes of his conscience , that having taken those oaths which to his present judgement doth deter him from subscribing to the engagement , he cannot without dispencing with his conscience so subscribe . the subscriber from the tendernesse of his observes and builds on the apostles precepts , let every soule be subject to the higher powers , againe , submit unto every ordinance of man for the lords sake : he holds withall gratitude to be a morall act of conscience , and therefore thinks he may , nay , that he is bound to promise fidelity to the power from whence be receives protection and enjoyes his safety : so it seems strange that amongst men of the same uprightnes and integrity many of either party being conscientious and honest men , one party should take , another should refuse , and that the same guide of conscience conversing about the selfe same object should tend and lead to contrary ends and actions : conscience is a certain and uniform habit of the mind of man , and therefore cannot erre in a contrary diameter ; as at the first entrance into this warre the kings party did pursue their cause as the parliament did theirs , each of them imploring gods blessing according to the iustnesse and righteousnesse thereof , which could not be iust on ether part when their undertakings were contrary and crosse each to other : it seems as strange that divers of either party acknowledging gods goodnesse trusting on his help should from contrariety of judgments and courses each to other hope to succeed in that they expect from him , a blessing upon their endeavourings ; he is the same , knowes no change , nor faileth them who trust in him : none so wicked but will confesse that he is good and gracious , but for any to expect that through his blessing through his goodnesse which they take not the proper course for in prudence sobriety and obedience , or faile in that which he hath ordeyned for conveying unto us what we look for at his hands , it is rather a tempting then a trusting on him : conscience else may be defined a perswasion of the mind that such or such a thing is sinne , that therefore we are unwilling and afraid to commit the same for feare of displeasing a great and all-seeing majesty : sinne is a transgression of the morall law , subscribing is no breach of it , the act of subscribing or not subscribing may proceed from a disposition or indisposition to do or refuse what our will doth prompt us unto : neither is it so much conscience in the taker and refuser both , in respect of some t is to be feared a passion or selfe wilfull humour governed and directed by a carnall and selfeseeking policy , neither is it a matter of small difficulty to distinguish betweene the naturall and spirituall inclinations of a man : it is not betweene taking and not taking the engagement amongst us as betweene eating and not eating meats amongst the christian romans , where as to the eating and not eating the aposte judgeth it a matter of indifferency as to them that were so divided concerning meates and thereupon ordereth let not him that eateth despise him that eateth not , which he doth to take away the occasion of secondary differences which might grow betwixt them , to preserve the common peace , to take away all scandall and division ; there was nothing there enjoyned as to the eating or abstaining from eating ; it is not so between submitting and not submitting unto authority as to the lawes and policies of a commonwealth , for whereas submission to every ordinance of man for the lords sake is required and here the powers that be enjoyne the same , obedience being a conscientious duty better then sacrifice the indifferency seems to cease and is become a duty ; and there the conscience swayes the ballance rather unto that side which obeyes , then unto that which resists authority : so the continuation of the quarrell rests in subjection on the one hand to , in resisting on the other hand the higher powers , & the process of this war lies on their score and theirs alone who when they have erred and are convinced shall not acknowledge and retract their errour , which can be no injury or disrepute to the sober and lowly minded . the wisest of * philosophers maintaines that no injury can befall a wise man , his stout and resolved heart keeps off the sto●ms of calumny when weaker ones do feare and shrinke under every gust of reproach and censure , so that if the convicted party shall redeem their errour by confessing it , the vanquishing forbeare to glory as some have over-hastily boasted in their extraordinary successe of a finite uncertaine and vanishing condition ſ rather then in the equity and iustice of their cause of a more durable and lasting station , t or in the flattering and pleasing our selves with the divisions falling out amidst our enemies abroad concerning their counsells and commands , rather in studying to compose and reconcile our own at home , the warre might soon be ended , and the god of peace own us as of the number of those unto whom he hath promised * the blessing of peace . finis . notes, typically marginal, from the original text notes for div a e- a in the meditation upon the second treatise in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} b proverb . c see the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ☞ * edw. . cap. . d with swords girt on their sides , &c. see the form of the writ in the crown office . e mr. lambard in his eirenarch lib. . cap. . f see his answ . to a declaration sent from both houses , may g see the two declarations entituled , the declarations of the lords and commons of parliament assembled at o●ford , with the specious frontispices of the one touching a treaty . other concerning their endeavors for peace . print . march . h in his declaration concerning his proceedings with his subjects of scotland , since the pacification in the camp near berwick , printed , pag. . i namely in that recorded in the chronicle of richard earle of warwick his answer unto king henry the th , who directing his privy-seal to discharge him of his governourship of callis , the earle refused , alleging . that it was granted him by parliament , whereunto if it be answered , that that might be a personall contumacy in the earl , nothing proving the validity of that court , the reply may be , that the authority of parliament hath been of so large an extent , that some kings of this realm have been by act of parliament confirmed , as edw. the th , some with their wife and issue dis-inherited of their right to the crown , as hen. . the lawfulness whereof not at any time questioned , and when the tytle to the crown hath been disputed , it was by authority of that court setled , and the crown entailed , as they in poll●y and prudence thought sit . speeds chronic. in the life of hen. . edward , & . k see the scots remonstrance printed ▪ cited by master . thomas may in his history of the parliament of england , written . l cited and complained of by the king in the same d●clararation against his scotish subjects , for inviting forrein forces into this kingdome , page , . see the letter it self in the same declaration , signed by seven of the principall of the nobility of scotland . m the lord london , see his answer . n see in the kings name , the authors accompt of them , how in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he keeps in memory , that the scots we●e the first that began the kings troubles , in the treatise of his leaving oxford , and going to the scots , and elsewhere in severall places of that book . also in the declaration printed on the kings behalfe at oxford , . pag. . suggesting an intent in them to confound the government , and alter the laws of england . the marquesse of montrosse declareth how they began his troubles , ( viz. ) by dispersing their apologeticall pamphlets ( as he termes them ) through great britaine before the troubles began , and before their comming with an army into england : see a book entituled , the history of his majesties affairs under the conduct of the marquesse , in the years , , . page . o amongst other motives to his a●g●r about the earl of strafford's death , which whether he would have avenged on the party who condemned him , may be guessed at , in that an unknown author in his name , severall times repents the injustice of that act , to which he was forced to yeeld complyance , for which sin , as the author mentions it , the king and his kingdomes have felt long , great , and heavy troubles . see the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the treatise concerning the earl of strafford , and the marquesse of mo●trosse his declaration set forth aggravating the same to incense the king and his party against the scots , expressing in it their disloyall practices , breach of duty , covenants , calling them traytors , &c. p see the kings gratefull acknowledgement of the affection and loyalty of his irish subjects in offering to supply him with preparations , &c. together with their persons and estates , even to the uttermost of their ability , to reduce his dis-affected subjects of scotland to their obedience , desiring withal it may be recorded as an ordinance of parliament , and to be printed as a testimony of their loyalty to all the world , and succeeding ages , in his declaration since the pacification , pag. . which could not but stir up the scots to seeke protection and assistance from their fellow subjects and friends wheresoever , whom the king calls his dis-affected subjects , and how he doth secern them from the rest is hard to judge , when as the whole and most considerable part of that kingdome did by their pacts and counsels at their assemblies h●ld , withstand and resolve to withstand divers of his messages obtruding on them such matters as made against the peace of their church and kingdome . q in the third treatise . r mr. d●nz . hollis his speech , june . ſ see the message s●nt from both houses of parliament to the king , & his parties receiving it , mentioned in this book . t see the declaration of the lords & comm●ns assembled at oxford , printed there . u see the remonst●ance sent out of scotland , . w see the same declaration ibid. x see it cited in the declaration printed at oxford . pag. . y mr. john heywood on the life of hen the th . z bracton lib. . a france . b see the duke of rohan in his treatise of the interests of the princes and states of christendome , calling england a little world set apart as having nothing to do with other princes , &c. c mercurius aulicus . d victoria naturâ insolens & superba est cicero . e king james his speech in parliament , f in norththamptonshire . g sir francis bacon on the life of hen. the th . h nulla tam sancta lex est quam non oppo●ceat , si salus populi post●let , urgeatque necessit●s , mu●are . bodin lib. . de repub. i see the parliaments remonstrance . k in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} treatise . upon the vote of non-addresses . l in the book stiled the present judgment of the convocation held at oxford . m cal●ing j●piter ( amongst the rest of t●e heathen gods ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . n {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . o sir francis bacon on the life of hen. the th . p in the remonstrance dated nov. . pag. . q see the declaration of the lords and commons in answer to the scots commissioners dated the fourth of march , . r see the breviary of the history of the parliament of england , pag. . ſ see the objections and answers at large in the relation of the passages at the meeting at vxbridge . printed then at oxford . t hen. . ● . eliz. u the law book cas●s give the reason why the bringing counterfeit money into england out of ireland is but misprision of treason although the bringers know and utter it quiae hibernia est membrum angliae . dal●on iustice of peace in cap. de high treason . w the lord w●a●ton . z see these charges mentioned by the two houses of parliament against the king in m● . may his history lib. . cap. . pag. . a berk-shire . b twyford , o kingham , ●arringdon . c see master may his history of the parliament of england mentioning the demand and answer . d in the book of an unknown author called the state's martyr . e see the message and answer . f see the history of the kings affaires in scotland , &c. where the historian speaking of the marquesses m●n●●osse and argyle , the generalls of the two opposite armies in the kingdome of scotland he highly ex●olls m●ntrosse and as much reviles and derogates from argyle , rendring him in many passages of that booke a 〈◊〉 spirited so●ld●er and a knave , when as in other mens judgements he had when he was so depraved otherwise proved himself . g see it cited in the oxford declaration pag. ● . h see the kings letter march . . and the committees summons in aprill following . i see the proclamation in the kings name set forth ▪ accusing many gentlemen serving as knights and burgesses for their severall and respective count●es to be tray●ors and their persons to be seized on as rebells . k see the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in treatise . on church-government . l see their declaration printed at oxford , march . towards the end of the book . m in a book styled [ the presen● judgment of the corvocation at oxford , dated june . ] which if weighed with the arguments in the letter written by the london ministers to the lord fairfax and his councell of war , dated january . in behalf of the covenant and the keeping it the reader will soone discern the odds . * suprema lex salus populi . n see the exhortation to the taking the covenant for reformation and defence of religion , &c. * livy . * isaiah . * cice●o : o see the exhortation of the assembly of divines to the taking the covenant printed feb. . p see the lords and commons instructions for taking the covenant . the unanimous judgment of most part of the kingdome observed by their severall peti●ions at that time presented especially that of the gentry and trained bands of the county of essex presented to their lord lieut. the earl of warwick . likewise sir benjamine rudyard his speech in the beginning of this parliament about popery countenanced . see master may his history , lib. . chapter . page . q see the ordinance of the lords and commons assembled in parliament with instructions for taking the covenant . r mr. alexander henderson in his reply to the kings first paper . ſ see the essex petition before cited . t see their commissioners judgement and intentions concerning . episcopacy , declaring prelacy to be the cause of all our broil● . in their papers dated feb. . u see the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in severall treatises ( viz. ( upon the listing & raising armie● against the king , upon the covenant and elsewhere . w see the . article of the covenant . x see the articles pag. demand granted by the king . viz. that none should be admitted to his councell or attendance but such as should be approved by both kingdoms . y see the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} treatise and elsewhere in that book , his parties constant 〈◊〉 towards the city of london and upon all occasions of his part●s naming it some of them have termed it a rebellious city , a magazine of arms and ammunition raised against their king , reproaching it with scornfull nick-names as they pleased . z see their declaration printed at oxford pag. . against the suggested irregular and undue proc●edings of the common-councell the represen●ative of the whole city . a see in the letter of the ministers their notice taking of the parliament and armies conceipt had of the covenant , page . b see his parties opinion of the covenant and the taking of it in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pag. , , . whether and how far it is to be kept how little uniformity in the taking or keeping it , and for what purpose in the authors judgment framed at first , how ambiguous and hard to be understood , how much mistaking or dissembling in the making it at first , or mis-representing by those who like it no● , that howbeit one part thereof is that they had then no intention to diminish the king's just power and greatnesse , the authour in the king's name conceives that it was made and intended against the king as in many places of the treatise against the covenant the kings party complaineth . see also the kings declaration since the paci●i●a●ion against the scots and the covenant pag which opinion of his see confirmed in the marquesse of montrosse his declaration set forth as in a b●ok called the history of the kings affairs in scotland before cited , pag. . * pa●au● . * st. ierome . c see their acts and ordinances for raising contribution-money towards the warrs throughout all counties exempting the universities and other colledges from such payments . * oxford . d see the like observed in the consecration of the bishops of england , written by mr. mason sometimes fellow of merton colledge in oxford in his ep●stle to the archbishop of canterbury . e see their remonstrances since the beginning of this war . h see their remonstrance before cited . i see the declaration of the lords & commons assembled at oxford &c. printed there . p. . . . k in the trea●ise concerning the kings retirement from westminster n written by mr. tho. may , . beginning at pag. . unto pag. . o see the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} treatise . on the kings calling the parliament . p mr. may his history . q mr. hollis his speech . r see the statute of edw. ● . r see the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} treatise to upon their seizing the kings magazines forts navy and militia . ſ hen. the . t in their apology printed soon after the ●ngl●sh army went toward scotland . y tantum res 〈◊〉 c●m qu 〈◊〉 satell●ith , 〈◊〉 pontific is 〈◊〉 . iewel in apolog. eccles. anglican . z the speedy and effectu-suppressing errors and schisms is charged on him . b k. iames his speech before-mentioned . c see the oxford declaration pag. . d in the treatise concerning the kings going to the house of commons to surprise the five members . g marlboroug● ▪ decemb. . h see the oxford declaration page . . i see the same declaration page . * edw. l sir edward cooke his collections concerning the authority of the parliament in the fourth book of his institut . m quanquam principes sunt ex numero {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tamen natura & temporis ratione prius sue● int subditi princ pes ve●o ( nisi qui tyrannidem usurpârint ) non naturà ut pat●es sed suffragio subditorum gratia constituti s●nt i●de illud domini apud daniel . . scias quod dominetur altissimus in regno homin um & cui volue●it dabi● illud . ex qu● sequitur non regum causâ subditos nasci , sed reges commodis subditorū inservi●e debere . bucan. institut theolog. tractat. de magistratu . thomas part samma theolog. quest . . art. & . n the author of the peoples plea , * aristotle . * tertullian . * treatise . p master lambards eirenarch , cap. . in his tract on king edw. the third his writ directed to the high sheriff : of kent for the proclaming peace , where he speaks first of u●iting minds , then of restraining hands as a meanes for the preservation of the publick peace . * see the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} upon the covenant . * see the covenant . * pag. . demand . q at the defeat given them by montrosse at kilsyth eve● to the ruining the state of scotland when the lord fairfax the english generall and other commanders in chief wrote to the earle of leven the scottish generall that they accounted the calamities of scotland to be their own , and would willingly adventure their owne blood for the scots as for the english till the enemies of the three kingdoms were fully vanqu●shed . see the breviary of the history of the parliament of england . r noli in caducum parietem inclinare ▪ lipsius politic. * in sapientem non potest cadere injuria . seneca . ſ see the exhortation for and touching the taking the covenant annexed to the covenant printed . february , t commonly discoursed in the diurnalls and occurrences printed in aprill and may . * psal. . england's deliverance from the northern presbytery, compared with its deliverance from the roman papacy by peter sterry, once fellow of emmanuel colledge in cambridge, now preacher to the right honorable the councell of state, sitting at white-hall. sterry, peter, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing s ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing s estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) england's deliverance from the northern presbytery, compared with its deliverance from the roman papacy by peter sterry, once fellow of emmanuel colledge in cambridge, now preacher to the right honorable the councell of state, sitting at white-hall. sterry, peter, - . [ ], - p. by evan tyler, printed at leith : . reproduction of the original in the cambridge university library. eng sermons, english -- th century. presbyterianism -- early works to . great britain -- church history -- th century -- sermons -- early works to . a r (wing s ). civilwar no england's deliverance from the northern presbytery, compared with its deliverance from the roman papacy: by peter sterry, once fellow of emm sterry, peter c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion england's deliverance from the northern presbytery , compared with its deliverance from the roman papacy : by peter sterry , once fellow of emmanuel colledge in cambridge , now preacher to the right honorable the councell of state , sitting at white-hall . printed at leith by evan tyler , . to the supreme authority of the common-wealth of england , the high court of parliament . right honorable , it may seem strange , that in the thanksgiving on this day i have exalted the praises of the present season above the head of this ancient mercy . if i deceive not my self , i have not done this to the disadvantage of those old loving kindnesses , nor without great examples . is not this the beaten way of jesus christ with his church , to make succeeding visits and loves , by being a grave to those that have been already , to become a resurrection to them , giving them a more excellent being in this relative state and subordination , than they had in their absolutenesse ? did john the baptist encrease his glory by any thing more , than by that sweet readinesse to decrease before jesus christ ? how do the holy pen-men in all their prophesies , or praises , frequently make every present subject , but as a sight to direct their eye , while their spirits fly to this mark , the heavenly glory of christ in this last appearance , which is now from the midst of its thunders , lightning upon the earth . right honourable , i hambly intreat your patience a little further , while i present you faithfully with my sense in the comparison which i make between the papacy , and rigid presbytery . i shall do this in three words , spoken to three things ; forms , persons , principles . . as to forms . i grant some to be purer than others . i allow the church-form of presbytery , to excell the papacy , as the fairnesse of the moon , doth the darknesse of the night . i allow it to be in the first rank of the purest outward forms , although not the first of that rank . i believe it the duty of every christian to follow after the best forms . yet is there a more excellent way , which is that of love . my brethren , our joseph , our jesus , chargeth us not to fall out on the way , though we walk in different paths . we are brethren , let no outward forms divide us one from another , if they divide us not from christ , if they have not in their own nature an enmity to the naturall image of christ , which is civility , morality ; or the heavenly image , which is spirituality : let us receive one another into the glory of god , as christ receiveth us , though that cloathing of the outward form be not of the same fashion upon all , nor on some so well shap'd , as on others , to the proportion of the body , which is christ the lord jesus hath his concubines , his queens , his virgins ; saints in remoter . forms , saints in higher forms , saints unmarried to any form , who keep themselves single for the immediate embraces of their love . but christs dove in all these is one , the new creature in christ , the spirituall birth of the spirit , the only one of her mother , that hierusalem above , which is the city compact , that band of peace , that unity of saints , the holy ghost . . as to persons ; fathers , and brethren of the presbytery ! you together with me , desire after , sit drwn under the shadow feed upon the sweet fruit of the same apple-tree , in the midst of the trees of the forrest , though not of the same arm and bough of that tree . i would not in any thing offend you , who are in the number of the excellent ones , in which is all christ's delight on earth . if i grieve you , what shall make me glad ? there are of you , who are ready to answer this government of jesus christ , as peter did christ ; thou knowest that i love thee . feed then the sheep , feed the lambs , in those fresh pastures into which he now leads you . you who are of another mind , appear to me , like good old zachary : though an angel from heaven witnesse , that the things now come to passe , are the very answers to those prayers which your selves put up many years agone : yet you cannot believe , because the way is not in the ordinary track of your principles and expectations . therefore are you struck dumb for a season , that you cannot make a good confession of these appearances of god . but when the child shal be born , the glory perfectly brought forth then your selves shal name it john , which being interpreted , is grace ; then shall even your tongues be loosed , to praise this day-spring from on high , which hath visited us ; then shal you acknowledg that this was the gate of heaven , though you were not aware of it . now the lord himself bring it to pass that all you , who in your p●…st dispensations have been fathers to these present discoveries , may suddenly turn your hearts to your children , lest he come , and for your sakes smite the earth , even all flesh with a curse . . as to principles . the marriage between our saviour and the soul is a marriage of spirits , a marriage in one spirit . no union with any form makes this marriage , or dissolvs it . that which alone stands in enmity to these heavenly espousals is union with a strange spirit . this strange spirit is the great whore babylon , mother of fornications . one of her names is mystery , because she puts her self into all forms , from the lowest to the highest ; from the most outward to the most inward ; from the darksomest among men , to the lightsomest amongst angels . this is the great work of a saint , to watch , to watch the spirit of christ , as be makes his removes out of one appearance into another ; to watch the spirit of antichrist , as that also shifts its forms . right honorable , for this i have desired in my preaching , in my prayers , to work with god , even for the opening of the eyes of men to see , that the same spirit which lay in the polluted bed of papacy , may meet them in the perfumed bed of presbytery ; that the fornications and sorceries of this whore are then greatest , when they are most mysterious , that she is able by her sorceries to bewitch those that have attained to a great degree of spirituality as the galatians . to this purpose have i in my sermon represented the same spirit which dwels in the papacy , when it enters into the purer form of presbytery , as fuller of mystery , so fuller of despight , of danger , not to make the form or persons , but that principle , that spirit unfit to be cherished by any person in any fo●…m . the highest godlinesse , and the highest wickeanesses are those , which are most spirituall . now , o christians , you fight not with flesh and blood , but principalities and powers , spirituall wickednesses in heavenly forms . but this is your comfort , spirituall wickednesses ascend as high as the heavens , even into angelical forms : but spiritual godlinesse goes up above all heavens , together with christ into the bosome of the eternall spirit , from whence it looks down upon the angels , and all forms , as ministring to it . in vain is the snare laid before those doves , which have these spirituall eyes and wings . in the number of which , that you may be ever found , is the prayer of right honourable , your honours most faithfull servant in christ , peter sterry . englands deliverance from the northern presbytery , compared with its deliverance from the roman papacy . jeremiah chap . v. , . therefore behold , the dayes come , saith the lord , that it shall no more be said . the lord liveth , that brought up the children of israel out of the land of egypt . but , the lord liveth , that brought up the children of israel from the land of the north ; and from all the lands , whither he had driven them : and i will bring them again into the land that i gave unto their fathers . the lord , in the vers●…s before , convinceth the jewes of the evill of their wayes , in doing worse than their fathers ; verse . he threatneth for this , to cast them out of their own land , into a land which they knew not ; verse . in these verses , which are my text , that ever-gracious god , who in the midst of judgment remembreth mercy , and in the midst of threatnings , delights to drop in promises , provideth a cordiall for his people , to carry with them into the wildernesse , and to preserve them from fainting in their dispersion . he assures them , that after he hath scattered them , he will gather them together , and bring them back again . yea , to sweeten their sufferings with the expectation of a most glorious deliverance , he lets them know his purpose of making their bringing up out of egypt , which was made so glorious by many miracles , and mighty wonders , to have no glory , in respect to this glory , of the bringing them up out of the north , which should so eminently excell . thus you see my text to be a promise expressed by way of comparison , between the last calling home of the people of god out of the north , and their first coming up out of egypt ; drowning the very memory , and mention of this first mercy , in the great and wide sea of that last loving kindnesse . i shall not spend that time which i would be thrifty of , in any larger opening , or further dividing of the words , but fall presently upon that doctrine which i have designed from these words , for the ground-work to my present discourse . the doctrine is this . doct. it is the way of god to make his last mercies to his people better than the first . reas. i shall give you one argument from the scriptures to prove it ; which argument shall be a demonstration of this truth from the proper reason of it . this argument is made up of three parts , which all three laid together , make one full proof . . part. the great design of god from the beginning , hath been , and still is , to bring forth jesus christ the second time into the midst of men , in that spiritual and heavenly appearance , in which he now sitteth at the right hand of the father : our saviour signifieth to his disciples this grand project of the father . ioh. . verse . what , and if ye shall see the son of man ascend up , where he was before ? the weight of the sense in this scripture , lyes upon those two words , see , before . it is a frequent thing for that which is first in being , dignity , design , to be last in discovery . that which god hath chiefly in design all along , is the manifestation of christ to men at last in that divine state , in which he was at the first . you have the same thing held forth , ioh. . . it was said in the verse before , that all judgment was committed to the son . the reason of it is given in this verse ; that all men should honour the son , as they do the father . behold the purpose , and counsel of gods heart , why he doth all , that he doth ; why he puts the great , and last judgement into the hands of the son ; namely , that the son may appear to all creatures in one , spiritual , eternal glory with the father . . part. all the works of god are in order to this design , this discovery of iesus christ , coloss. . v. . all things are said to be created for christ . in what sense is the whole creation for christ ? is it to make any real addition of blessednesse , or glory to the person of christ ? this cannot be . for the person of christ was compleat in glory before any thing was made , that was made . nay , when our lord iesus took flesh , and in our nature ascended , was glorified ; yet then was there no new glory put upon iesus christ . for , as the humane nature was assumed into the personality , so was it into the glory of the son of god . it was taken up to subsist in one person , and shine in one glory with the divine nature . but how then was the world made for christ ? our divines answer it by that distinction of glorifying god essentially , and manifestatively . we say , that all the creatures glorifying of god is no more than a manifestation of the glory of god . so god in the creation , in the conduct , and management of the affairs of the creature , from the beginning to the end , aimes at this mark to manifest iesus christ at the end of time , in that glorious appearance with which he was cloathed before all times . . part. this designe of god is his last end , the end of all his works . when god shall have brought forth th●…s judgement , this spiritual discovery of jesus christ to perfection , to a full victory over all fleshly appearances ; then will he cease from all his works , and enter into this discovery , as his rest. when man begins his work , his end lyes lowest , and least appears : but as he goes on , and approacheth to the finishing of his work , his end riseth up , and makes more clear discoveries of it self . so it is with god , at the beginning of his works , this designe , the discovery of christ , is little , lyes low , and hid but , as god goes on to work , and drawes to a consummation of all things ; this discovery which was at first as a grain of mustard-seed , hidden in the earth , grows up , and spreads its self . this manifestation of christ was at the first creation , as a small spring onely , but a living one . from the fall , to the giving of the law , th●…s spring drives along upon the face of the earth , thorow all manner of mixtures , a very weak store and strength of waters . from thence it begins to make a channell to it self , and to run along in a fair stream . at the incarnation , and ascension of jesus christ this stream enlarged it self into a broad river . but our lord shall come the second time , then shall this river become a great , and wide sea , covering the face of the whole earth . then shall the end be , when the first and fleshly discoveries of christ shall empty themselves into his last , and spirituall appearance . now , if you please to lay together these three parts of the reason , you will have from them all in consort , a full harmony with , and a clear demonstration of the doctrine . if this be the designe of god , to discover christ in the spirit ; if all gods works , and mercies toward the creature be in order to this discovery ; if this be the end , and the last of all gods wayes ; then it follows naturally from hence , that as this discovery growes , so likewise must all gods works and mercies to his people grow in the same proportion ; the later discoveries brighter , the later works better , and greater than the former . there are two uses , which i intend ; and those are two exhortations . . use . an exhortation to us to be like god , to answer his blessings with our praises , in the same way and method . as the pleasant colours of the morning have a glorious buriall in the clearer light of the day : so is it the way of god to make former mercies , which are in themselves very precious , yet to be but as thinner eares , as leaner kine to ensuing mercies , and to be devoured of them , as the fuller , the fatter ; contrary to that which was in pharaohs dream . accordingly my text commands us to make it our way in our praises , to wrap up , and overwhel me the memory of precedent favours , with the more joyfull mention of succeeding ones ; as in the tabernacle , boards of wood were hid under , and over-laid with silver , or gold . as the moon ascendeth towards the midst of heaven , so doth the sea rise , and swell ; thus should our praises rise , as the mercies of the lord rise , to overflow their former channels , and banks . this is the duty which is enjoyned in my text . it shall no more be said , the lord liveth , that brought up israel out of the land of egypt , but the lord liveth that brought up the children of israel from the land of the north . this is the duty , which is grounded on my doctrine ; it is the way of the lord to make his last mercies better then his first . if the lord make former mercies in comparison with later ones , but as the foot-stool to the throne , but as the tuning of the instrument to some more excellent melody : then is it also fit , that our praises for former mercies , in comparison with our praises for later mercies , should be onely as the lifting up of our feet on the footstool , in order to our sitting down upon the throne ; or as the tuning of our voyces , to sing some pleasant song of our beloved . right honourable ! god hath given us the former and the later rain of his loving-k●…dnesses . with the former rain he preserved us , and cherished us , when we lay , as seed in the dust of the earth . such a former rain was our deliverance from the papacy , by many signal providences and preservations , amongst which is this most eminent one of our preservation from the gun-powder-treason , which we celebrate on this day . but the lord hath given us the later rain also ; by which he hath made us to spring up out of the dust into a pleasant garden ; he hath made us as a garden enclosed with the quick-set hedge of his divine wisedom , and power , that no wilde-boar hath been able to break in upon us ; he hath watered us with his own foot , walking up and down in the midst of us , that our beds and plants are green . let us now say with a loud voice of thanksgivings , the lord liveth , who hath brought us up from the romish-papaoy , which is spiritually egypt , by a mighty deliverance , and manifold preservations , as this glorious one of the immediate prevention of a dreadfull blow by gun-powder . but then let us say again with a louder noise of praises , that may drown the former voice : the lord liveth , who hath brought us up out of the scotch tyranny , and scotch presbytery , which came like a tempest from the north . as the husband and children of the wise matron say to her ; proverbs . verse . many daughters have done vertuously , but thou excellest them all : so may england say now to the lord ; in many mercies , as especially that of saving us from this bloudy designe of the egyptian papacy , thou hast done graciously , and wonderfully : but this last mercy , by which thou hast saved us from the black plots , and bloudy powers of the northern presbytery , hath excell'd them all . right honourable ! the seed of god in this nation hath had two capital enemies , the romish-papacy ; the scotch-presbytery . this nation hath had a two fold capital deliverance from these two capital enemies . now , that we may rightly savour the sweetnes of both these deliverances ; that we may have a taste of , nay feast our selves upon that good word in my doctrine , made good to us in our experiences , namely , the lords keeping the best wine for the last ; that we may answer my text , and my application , in bringing forth the best wine of our praises at the last ; and for the last mercies ; i shall compare these two capital enemies of yours , each with other . my way of proceeding in this comparison shall be first to shew their agreements : secondly , those differences , in which your last enemy appears to be the worse . this will let you see how much your last mercies are the best , and how much your last praises ought to be so too , in answer to your last mercies . cautions . right honourable , and you beloved , who hear me this day , i intreat you all to take notice of the cautions which i here interpose , before i enter upon this comparison , that i may separate the vile among principles , from the precious or innocent among principles , or persons . i profess not at all to speak against the forme of presbytery , if considered in its simplicity , in its virginity ; as it is meerly a way , and order , in which saints have communion with god , and each with other , according to their present light ; as it kisseth the golden scepter of the spirit , submitting and subordinating it self unto the rule of that spirit , being desirous of no more , no other power , authority , or esteem , than what that spirit shall put upon it , by putting forth it self in it . much lesse would i grieve , or cast contempt upon any little one among my fathers children , any honest , sanctified heart , that walks in that form of presbytery , with humility and integrity , believing that so it ought to worship god . but that presbytery , which i compare with the papacy , is such , as appropriateth to the outward form , those things which pertain only to the power of the spirit : such as by vertue of an outward , church-form , assumes a spiritual and civil power to it self ; such as out of the golden cup of a glorious profession , makes it self drunk with the wine of fornications , with earthly powers and interests ; such as takes to it self the iron mace of fleshly force and fury , to break in pieces at pleasure common-wealths , crownes , consciences , estates , and hearts of men . right honorable , this is that presbytery , on which those enemies , whom the lord hath last of all subdued before you , had founded , and built up that interest and strength , by which they opposed the glorious out-goings of god before you , and endeavoured your ruine . this is that , which i call the scotch-presbytery , and now compare with the romish-papacy . . the comparison is first to be made in those things which i call agreements between them , and these are six . . agreement , both joyn in setting up the scriptures , the word of god outwardly exprest , as the letter of that law , by which all things of christianity and religion are to be judged . so scotus himself teacheth in his preface to his disputes upon the sentences , that religion must be grounded upon a revelation . in this , not onely the romish-papist , and scotch-presbyter , but all who pretend with any face to any thing of god , or christ , do concur . but there are two things in a revelation . there is lex revelata : and lumen revelationis , that is , the law revealed , and the light of revelation . one is the subject , or master : but the other is the forme , the life , the essence of a revelation . now these two parties meet in this , to magnifie the first of these , the law revealed . this they make the foundation of their throne , the scepter of their government , which as taken singly by it self , is but a breathlesse carkass , or a dead letter . herein a living member of iesvs christ is in this point distinguished from all other●… . he receiveth ; ownes , bowes down to the law revealed upon this account , because it comes down from heaven into his heart in a light of divine revelation . agreement . these two of whom we speak , do both asse●… a visible iudge on earth , upon whom all particular persons are to depend for the determining of those two grand questions ; first , what is scripture ; secondly , what the sense of that scripture is . the romanists say , that this iudge is the pope , or an oecumenicall councell . the scotch presbyter is for a nationall assembly , or rather an oecumenicall assembly , if the civil government would bear it . this presbyter condemns the papist justly , because he suffereth not the people to read the scriptures in their own tongue . but who art thon , o man , who condemnest another , and dost thy self the same thing , while thou forbiddest private persons to read the scriptures with their own eyes ? thou confinest them to spectacles of the assemblies making , while thou permittest the reading , but prohibitest the interpreting of the spriptures according to that sense , which the holy spirit brings forth to every man in his own spirit , if it be not stumpt for currant by the spirit of the generall assembly . why dost thou judge the papist for exalting un-written traditions to an equall authority with the scriptures , when thy way maketh the scripture it self , in the letter and meaning of it , a tradition of the elders ? . agreement . both these sects have a very great jealousie over the spirit of god . as the pharisees said concerning iesus christ , joh. if we let this man alone , all men will believe on him , and the romans shall come , and take away both our place , and nation : so say these two , the romish , and scotch principles in the hearts of men : if we yeeld to this , to let the spirit alone , and to suffer all men to believe on the holy ghost , as the onely witness and evidence of divine truth : if we give way to this , as sound doctrine , that it is the proper office of the third person , the spirit , and of him alone , to apply truth authoritatively , as it is of the second person to act , of the first person to decree : that it belongs to this spirit alone , authoritatively to testifie in the spirits of men , what those words are which himself hath taught , what the meaning of the spirit is in those words : if this be once granted , that nothing is to be received , as divine truth , but that which brings an epistle of commendations along with it , written by this finger of the living god upon the heart , then farewell all religion ; all manner of sects , heresies , heathenisme will break in upon us , and take away the very face of a church from amongst us . it is said of jesus christ , that he was numbred among transgressors in his death . such usage as our saviour himself found on earth from pilate , and the priests ; such doth his spirit find to this day from the papacy , and that presbytery of which we speak . the holy ghost , as he appears and gives forth his oracles in his temples , which are his saints , is numbred among whimsies , fancies , fanatick furies , enthusiasmes , and so is condemned , is suppress'd . . agreement . a watchfull opposition to all growths of truth , above the pitch and stature of opinions commonly received . nothing is accounted so dangerous in things pertaining to the gospel , as innovation ; although s. paul command us still , to be transformed in the renewing of our mindes , that we may prove what the good and acceptable will of god is ; and this to saints already converted , as a continual duty , in which they are ever to be exercising themselves , that they may have new mindes to day in comparison with those which they had yesterday , and new mindes again tomorrow , in comparison with their mindes to day ; yet the same iesus , yesterday , to day , and for ever . as in some places of the river thames , you have wyers set up quite crosse the river , and basket nets laid in those wyers , to catch those lampries that come swimming up against the stream : so both in papacie , and in rigid presbyterie , all constitutions , methods , frames of doctrine , and discipline , seem to be as wyers with nets in them , set crosse the whole stream of civil and religious conversation , to catch every discovery of christ , every manifestation of the gospel , which comes up against the present tide , the general current of principles and positions . they labour , as to hedge in the wind , to binde up the sweet influences of the spirit , they will not suffer it to blow where it lists , because they know not whence it comes , or whither it goes . . agreement , in annexing the spirit to outward formalities . like simon magus , both seem to believe , that the gifts , and ministery of the spirit , may be purchased by the coin of education , parts , moral honestie , formal qualifications , ceremonious observations of outward rites . so is their way laid , so are all their practices managed , as if by a kind of simoniacal magick , that power which alone can aw or secure us from the divel , were shut up within the circle of their custemary , and solemn forms . vvhen the lord saith , neither on this mountain , nor in jerusalem , but in spirit and truth shall all men worship the father : yea , say they , but spirit and truth dispense themselves within the ierusalem of this church-order , on the mountain of these rituall observations , these consecrated forms . . agreement in making religion a rise to civil pomp and power . jesus christ saith , my kingdom is not of this world . but say these two factions , our kingdom is over this world . we rule in earthly things , by an earthly strength , though not from an earthly title . the heavenly power of the spirit is the scepter in our hand : but the fleshly power of the magistrate , is the sword in the hand of our minister , and guard , which is to be subordinate to our scepter . by this means they bring all manner of civil affairs within the compass of their cognisance , by vertue of their spiritual judicatories : they dispose of governments , nations , crowns , by vertue of their ecclesiastick censures . as the pope baited queen elizabeth with his bul , and gave away the kingdom of england to the king of spain ; so did the presbytery in scotland now judge , condemn the present government set over us by the glorious might of divine power , and give away this nation to their scots king . i have done with the agreements of these two ; i come now to compare them in their differences ; and that onely those , in which the later enemy appears worse than the former , that so the former mercy may be made the sweeter to us , in being exceeded and swallowed up by this later deliverance , as a stream running into a greater river . the differences between these two enemies are four . . difference . our first enemies pleased not god , but yet were agreeable to men in their wayes . being false to a divine , and spiritual interest , they are true to principles of humane policy . being severe in the imposall of superstitious rites , and those principles which descend immediatly into the practice of such rites ; they take , and give a large scope to the understanding and affections in generous contemplations , in mystical divinity . wanting that bread of heaven , that new wine of the kingdom , the beauties and sweetnesses of god in the spirit , which should feast the inward man ; they entertain the fancy , and senses , with all objects sutable to them , with a pretence of a subserviency to devotion , as in the temple of old . on the other side , our last enemies please not god , and are contrary to all men . these contemne the spirit , and its impressions upon the heart , when they are set up for pillars of fire to go before us in this dark night of flesh , as enthusiasmes . at the same time they condemne humane policy , as profane . they check the delights of sense and fancy , as vain ; rejecting also the openings of the glory of christ , the mutuall enterviews , walkes , embraces , kisses between god and the soul , in the spirit , as whimsicall . it is necessary for me here to professe , that i have no meaning to justifie the sensualities of the papacy in its religion , while by pretending these things as spirituall inlightnings , spirituall warmings ; they intend them for a vail upon the spirit . there is no such way to draw us up to the glory of christ , as by his crosse , to which the pleasing , and heightning of the flesh , for the most part , carries a very great enmity . therefore do i not desire to cast any dif-esteem upon a severity towards the outward man , even to the enslaving of it , to the beating of it black and blew , as saint paul used it , so this be not to the puffing up of the fleshly mind . but my iustification , or condemnation of these things is , as they stand in the comparison between these two parties , and as they may stand upon the root of the same principle or spirit in each party . upon this account , as samuel was by witchcraft raised out of his grave , to appear before saul , with his mantle upon him : so both these , the romish papacy , the scotish-presbytery , as it hath been formerly stated by me , appear like the ghost of iudaisme raised from the dead by that witch of endor , the fl●…shly principle dressed up in the forme of christianity . but there is this difference ; the former is the ghost of iudaisme cloathed with the mantle which it wore in its life time , appearing in the same outward pompe , with the same delicious pleasures of pictures , musick , perfumes , &c. as of old . but the later is iudaism undrest , like an apparition in chaines , or lazarus when he came forth from the grave with the grave cloathes bound about him . . difference . our southern enemies are richer : our northern ones poorer . prov. . . a poor man that oppresseth the poor , is like a sweeping rain which leaveth no food . a legall spirit having not the seed of god , which is christ , at the bottome of it is the poorest , the proudest , the cruellest of all spirits . let not this at all discourage any poor soul , which under a legall dispensation waites for christ . it is spoken only of the proud , poor ones ; not of the poor ones oppressed under a sense of divine wrath , but oppressing with the fury of a carnal rage . these poor ones , when they prevail , are even to those other poor and meek ones , as a ho●…sl●…ech , as a barren womb , as the grave , ever devouring , never satisfied . the legall spirit standing in opposition to the spirit of christ , is the barrennest of all wombes , the cruellest grave . . difference . the scotch presbyterie hath the purest form , and in respect to the outward form , is a good , and great degree of reformation from the papacy , both in respect to discipline and doctrine , as to the letter . now who knows not , that the corruption of the best things is the worst of all corruptions ? naturalists say , that the marrow of a man , in which his strength lies , the brain of a man , in which his wisedome is seated , by putrefaction in death , generates oft times a serpent . in like manner , the exactest image of that heavenly man iesus christ , if for want of the quickning spirit it corrupt , converts its highest excellency , the strength and wisedome of the letter , to the enmity of the serpent against that spirit , which is the heavenly man himself . the most implacable hatred is in the nearest competition . the falling out of brethren is as walls and bar●…es . the son of the bond-woman is he , who stirres up the most frequent , and fiery persecutions against the son of the free-woman . it is the son of the free-woman alone , who darkneth the glory of his brother ishmael , who puts in between him and the inheritance , who carries away the love of the father from him . if the spirituall seed were out of the way , the iew in the letter , the legall professour were the only saint ; neither would there be any , that could step into heaven before him . if therefore the spirituall seed be not sowne in the heart of this iew , he still cryes concerning him who is born after the spirit ; let us stay him . when the single divel had left the house in the parable , he returned to it again , finding it swept and garnished , but empty of that heavenly man that should inhabit it , he re-enters into it , and takes with him seven divels more . the scotch presbytery is a house , which the evill spirit of papacy had left , a house swept clean from the filth of profanenesse , garnished with the beautifull things of the letter , farre beyond the papacy : my prayer is , that being un-inhabited by the lord iesus , there be not found the more divels in it , besides the re-entry of the first-divel , as to his inward principles , though in a more specious form . . difference . the popish plot by gun-powder would have taken away our governours onely , and those , as they sate on that old seat , in that old form of government which had framed those laws , which had shed the blood of so many saints by martyrdome , which had laid so many bonds upon the gospel . but this zeal-plot , laid more deeply , more dangerously than the powder-plot , even in the hearts of our brethren , which dwelt in the midst of us ; this aim'd at the ruine of governours , government , people , and all , by an army made up of highlanders , who never knew christianity or civility ; whose rage would have blown up , have torn in pieces all before it with a greater fury , than that of gun-powder . all this was intended upon this government , as it came forth new washt in the blood of many precious persons , who sought it with the losse of their lives ; as it was busie in taking away the lives of those lawes , which had shed the blood of the saints , and in taking off all bonds from the gospel , that it might runne freely , and be glorifyed . that former treason was against an old power , founded upon old principles , concerning which ( as once before the destruction of hierusalem a voice was heard , which was the voice of angels , ( as is supposed ) saying , let us be gone from hence ; ) so the voyce of good men , good angels , god himself was heard , saying , let us be gone . but this later conspiracy , was against a new power , built upon new principles , concerning which ( if i do not deceive my self , and i comfortably hope , that i do not deceive my self ) i have heard in my spirit the voice of iesus christ , and his spouse , with the angels attending , speaking after this maner one to another : let us make our abode here . let us go forth into these fields , to see how the fig-tree puts forth its green figs , and the vine her tender grapes . here will we give one another our loves . thus , right honourable ! you have seen your two enemies compared . you see how much the later exceeds the former in enmity , opportunity , design . i shall now compare the manner of your deliverances in two things , and so conclude this use . . in the powder plot , all was ready , brought within a very few houres of execution , the train laid , the match lighted : yet all vanished without giving any blow , or making any noise . in the scotch plot , long and mighty preparations were made , a great army formed , every thing brought to maturity , and ripe for action ; the design it self put furre into motion , like a granado shot up , and falling into the very midst of us . yet these preparations armies , actions , scatter in a moment , like a mist . the way of the papacy , and of the presbyterie in both these attempts against us , hath been , through the blessing of our god , like the way of a serpent upon a stone , rising up out of his nest in the earth , sliding back into his first darknesse , and leaving no track , or impression behind him . secondly , the lord first delivered us from the romish papacy by a child , edward the sixth . but this proved like the flower , a fading mercy . when we were relapsed into popery , we were again raised out of it by the hand of a woman , queen elizabeth . we had been of late retrived , and brought back under the power of the same principles , cloathing themselves with the new garment of presbytery , if that our god had not again delivered us by those of the new modell , who were in scorne , esteemed as children , in the eye of flesh ; who in simplicity behaved themselves , as children , to god . right honourable ! i humbly beseech you , whose hearts , heads , hands , as saints , counsellors , souldiers , the lord iesus hath made use of to bring great things to passe ; do not ( i perswade my self , that you do not ) think it your disparagement , but your glory rather , to be accounted , as children , and women , in these mighty works : as children , who have been led all along in the hand of their father , who have been altogether guided by his eye ; as women , who have had a covering upon your heads , a vaile upon your wisdoms , your worths , that iesus christ alone may be seen as your head , the power , of god , the wisdome of god to you , the glory upon you . if this also prove not a fading mercy ; as god hath founded his praise , and our peace ; so will he also perfect it in the mouths , by the hands of babes and sucklings , such as shall hang wholly upon the brests of his consolations , and draw in for nourishment , only the sincere and unmixt milk of the immortall word . but to finish this use . right honourable ! hath the lord made former mercies as seed , out of which later mercies have sprung up as the ripe fruit ? o then , let our present praises , and graces , be to those of former seasons , as ripe fruit to the seed . let them not still be in the earth of a fleshly manifestation ; but let them come up to a maturity , a spirituality . former mercies stand in the brightnesse of our later mercies , as the moon in the light of the sun . they have no glory by reason of that glory which excels . if the holinesse , the rejoycing , of your former thanksgivings have been as the moon , legall , litterall : let the holinesse , the ioy of your present thank●…givings shine out , as the sun , having an evangelicall , a spirituall glory in the face of them . doth our god come forth in new wayes to save us , and shall we serve him still in the old way ? let us also lay aside the oldnesse of the letter , and answer him again with the newnesse of the spirit . let us sing to him the new song of moses , and the lamb ; now that he pipes to us the new tunes of more transcendent , more spirituall , more heavenly salvations . . use . a second exhortation . it is the way of the lord to make his last mercies better than the former : the present salvations of our god in the midst of us have exceeded all , that ever were to this day . let us raise up our expectations , let us lift up the eyes of our spirits unto loving kindnesses , which shal be yet much more glorious then these , which are at this present come down from heaven upon us in so glorious a manner . if we have seen great things , which we could not have believed , now , that the lord hath brought us up out of egypt : what wonders , what glory shall our eyes behold , when the lord shall bring up his people out of the north . for the more clear prosecution of this use , and explication of my intent in it , i must propound , and answer , four questions . first , what is signified by egypt , as to the iews . secondly , what by the north . thirdly , what by egypt to christians . fourthly , what by the north . . question . what is signified by egypt to the iews , and what by their being brought up out of it ? ans. this is plain in the letter of the scriptures , and needeth no answer , to those who have read moses , and his book of exodus . . question . what is meant by the north , as to the children of israel ? answer . babylon stood north to the holyland , and the return from the captivity at the end of the seventy years , was a bringing up of the people of god from the north . but that cannot be the meaning here , for three reasons . . reas. the return from babylon was not with such an out-stretched arm , with such a glory of miracles , of the divine presence , it was not to such a rest , as the comming up out of egypt had been . . reas. the children of israel were not all brought back from the north at that time ; only two tribes , and these but in part . . reason , my text joyns with the bringing up of israel from the north , the bringing of them from all places into which they have been scattered , which was never yet done . these two universalities of the promise , for all israel , and from all places , remain unaccomplished to this day . when god brought up israel his son out of egypt , he planted him , as a vineyard , with a legall dispensation , with fleshly ordinances , a tabernacle , a temple , a vvorship , a presence , a glory , appertaining to these . but ieshurun waxed fat with these fleshly vvorships . he kick'd the heel against his master that fed him , his father that brought him up . he set up the temple above the lord of the temple : he holds up the ordinances against him , when he came , who was greater then the ordinances , and the end of them all . then did god thunder from heaven against his holy things , and consume them with his lightnings , then did he scatter israel into a dispersion , a desolation , where he wanders , abides shut up , without priest , or teraphim , even untill now . when the nation of the iews was taken away , christians in the letter immediatly succeed into their place . they sit down at a table of fleshly ordinances . they also are in ▪ snared by their table . their hearts grow fat , their eyes are closed up with flesh . they see not to the end of the letter , and therefore cannot own the lord , that spirit , when he comes to those who are under the letter , as to his own , christians succeeding the iews in ordinances , in idolizings of the letter , in rejection of the lord , the life of the letter , for , the leter's sake , succeed them also in their desolations , dispersions ; and shall at last accompany them in their return to their everlasting rest . . question . what egypt signifies in the state of christianity ? answer , egypt is sodome , the mother of fornications , and witchcraft . antichrist is egypt , and sodome spiritually ; as iesus christ is goshen and canaan , the land of light , of rest . there are many anti-christs , but two principle ones : . the anti-christ to the letter . . the anti-christ in the letter to the spirit . . the anti-christ to the letter . this is like the samaritans of old , a spirit of heathenism , and profanenesse bringing forth it self into a loose profession of christianity , that it may oppose it self to the purity of holinesse , according ●…o the letter , and perseeute iesus christ in the fleshly mani●…estations of himself , this is that spirituall egypt , which will not suffer the people of god to go forth three dayes●…ourney into the vvildernesse , to worship on mount sinai , 〈◊〉 the outward purity of ordinances , and legall cleansings of ●…e flesh . . the anti-christ in the letter to the spirit , through an annoynting in the flesh with many heavenly gifts , unto the illumination and sanctification of the flesh , unto tasts of , touches of a spirituall , a heavenly sweetnesse and power , becometh an enemy to the heavenly substance , to jesus christ , as he is a quickning spirit . this is that spirituall egypt , which will not suffer the people of god to go forth free from mount sinai , three dayes journey further through the wildernesse , through the death of christ , to worship on mount sion . this is the abomination of desolation set up in the holy place , or where it ought not to be , of which jesus christ speaketh . it is the ordinary phrase of scripture to call an idol , an abomination . now this is the setting up of an idol , where it ought not to be , even in the holy place : the spirituall whore cloathes her self with the ordinances of christ ; she washes and bathes her self in the letter of the scriptures , untill her flesh shine with the exact purity of an outward holinesse ; she perfumes her self with the sweet savours of the oyntments of the spirit , decks her self with the fleshly manifestations of the heavenly bridegroom , as with jewels . when she hath done all this , she shews her self for the ierusalem above , the true mother of all the saints ; she persecutes the free-woman out of the world into the wildernesse , that she may with the more ease and quiet passe for her . the lovers of this whore , cry up the glory of christ in the flesh , his ordinances , his outward word his appearances to , his impressions on the earthly man , fo●… a pretence , that they may cry down iesus christ , as h●…comes in the glory of the father , as he is the new and he●…venly man . this is the highest abomination , being thus set up in t●…holie place , in the sanctuary it self , to maintain an opp●…sition to the invisible glory of the most holy place , whi●… is within the vail . as this is that highest abomination , so it brings t●… greatest desolation along with it . it makes desolate that h●…ly place , those holy things , in which it is set up : ordinances , qual fications , manifestations , the flesh of christ , the letter of the scriptures ; it scatters the flock of christ one from another into the wildernesse ; it brings the death of jesus christ , as a sign , upon them ; it drives them out into a cold , frozen , barren , dark , desolate state , as into the corners of the north . right honourable ! twice have those two spirituall egypts , when you have been carryed forth from the midst of them with a mighty arm , followed you with mighty hosts , to bring you back again into a land of darknesse , and house of bondage . twice hath the lord over-whelmed them in the red sea of their own blood . two severall quarrels have you had with these two egypts . your first quarrell with the one was for the purity of the letter , and ordinances , against a spirit of profanenesse , and superstition . your second quarrell with the other was for the freedom of the spirit in his holy , his heavenly outgoings goings before you , both as to religion , and civill rule , against the letter and ordinances , perversly opposed to the spirit , which is the light , life , truth , end of both . two severall testimonies hath the lord given on your side against your enemies in these two quarrels : as for your enemies , he hath made them as dust before the wind , the angel of the lord driving them . but these two times he hath appeared to you , as he did to solomon ; he hath spoken peace to you his chosen ones . and what hath the lord spoken to you , when he hath spoken peace ? even this , that his chosen ones return no more to folly ; that you no more have any thoughts of going down again into egypt , lest you go a-whoring from the living god , the eternall spirit , and forsakethe guide of this your youth . right honourable ! balaam was a prophet , he was the man , whose eyes were opened , who saw the visions of god : but he prophesied for the hire of a fleshly interest . this balaam hath assayed from several places , to curse the armies of israel in the midst of you . but no inchantment hath been against you , while you have walked as iacob , a plain man , in the simplicity of the spirit , though a supplanter of his brother edom. there hath been no divination against you , while as israel , princes with god , you have wrastled with god , and so prevailed over your enemies . right honourable ! i do now with bowels tenderly earning , with a heart bleeding over your precious lives , and this whole common-wealth , how the knees of my spirit to the god of israel for you ; i do earnestly warn and intreat every one of you ; that , as this balaam hath not been able to hurt you by his open curses , so he may not by his close wiles and fair-tongued flatteries , draw you to feast on the moabitish dainties , look on the moabitish beauties , bow down to the moabitish idols of fleshly excellencies , and enjoyments . i speak to you , as to wise men . why should you fall for your fornications , many thousands of you by the plague in this wildernesse ? . question . what the coming up out of the north means . answer . you have a full description of this in the prophesie of ezekiel . as the severall prophesies in the revelation have prefixed to them severall appearances of iesus christ , as the mark at which 〈◊〉 prophesie aimes , and as the scene , or face of things , which the predictions in each prophesie are to usher into the world : so ezekiel in the beginning of his book presents us with a vision dreadfully glorious , in which jesus christ is discovered , as he comes with his people from the north , that this vision may be a light to all the following prophesies . this first chapter of ezekiel hath many things to be said of it , which are hard to be expressed , and much more hard to be understood . but i will not trouble you with any of those mysteries , which require senses well exercised on invisible things . i shall only set before you severall particulars , which offer themselves to every eye , and fall with ease upon every understanding . . the whole object , which shewes it self to the prophet , is called , the glory of the lord ; verse . this expression imports as much , as the court of a king , where he is in state , in glory . the jewes call this vision , the chariot , alluding to that in the psalmist , of god riding upon the cherubim , contrary to the figure in the most holy place where god is said to dwell between the cherubims in respect to the ark , and the mercy seat ▪ which was under the covering of the wings of those angelicall creatures . . he who rides in this chariot is a man upon a throne . this man is our lord jesus in his heavenly man , in the person of a mediatour . the word amber is so interpreted by very learned divines , as to represent the godhead in its majesty , together with the humanity , over-spread by the bright beams of the divine nature . this man appears also in the full image of the ever-blessed trinity . the fire cloathing him from the loins upward , from the loins downward , shadows out the father . the image it self , the appearance of a man in the fire , represents the son . the brightnes round about , like a rainbow , typifies the holy ghost breathed forth from the father , and the son , the union of both circling them in as in mutuall embraces ; verse . and . . this man hath a firmament under his feet , behold here the pavement of the chariot , if i may so speak . this firmament is the third heavens , where iesus christ is , where paradise is , whither saint paul was rapt . these are the lords own heavens which the lord bowes , and upon which he descends , when he comes down , according to the prophet . this is that pavement which the elders of israel saw under the feet of the god of israel . that was represented by saphyre ; so is this here , vers. . . four living creatures stand under this firmament , and draw this chariot , verse . they sparkled like burnisht brasse , verse . they were as burning coals of fire , and as lamps , verse . see here the horses in the coach , which are the elect angels , the second heavens , the holy powers , and high principles , or principalities , in the secret of the invisible part of this creation . these have their proper forms , as angels , verse . they have all one common form of a man , verse . which is the divine image of our glorified saviour , in which everyone of them possesseth his own distinct-image , to shew them to be the angels of iesus christ . such is the majesty of god riding upon the cherubims , as his horses , who have the heavenly image of their glorious rider himself , as trappings cover them all over . . the wheels to this chariot are , the visible part of this creation , as it is restored , and made new by iesus christ . the word translated wheeles , signifies very properly globes , round globes , such as the round world of these heavens , and earth , which our eyes behold . . one divine life acts this whole piece of glory , from the man upon the firmament , to the wheeles , which stand by the living creatures . that fire which is a robe of glory upon the man , verse . that is the spirit of life , which goes up and down in the midst of the living creatures , verse . this spirit of the living creatures is in the wheeles also , enlivening , and acting them , ver. . . this flaming chariot comes forth from the midst of a whirl-wind , and a great cloud , and a fire , v. . . this sweeping , devouring tempest comes from the north , v. . these are the particular notes upon this chapter , which i have collected out of it unto this end , to found upon these notes , three observations . . observation . when the lord brings his people out of the north , he comes in a tempest of a whirle-wind , a great cloud , and of fire . he comes to bring desolation upon the holy city , the hierusalem which now is . he comes , as a whirl-wind , to shake dreadfully the whole earth . he comes , in a cloud to bring darknesse , trouble , confusion upon the spirits of all mankinde . he comes as a fire , to burne upon all flesh , till he have quite consumed it . when he ariseth , to raise his spouse from under the power of his death , which is the scattering of his people among the nations , and under the rage of anti-christ , who sits in the sides of the north , driving his people into the wildernesse of the nations : then will our lord iesus after this manner take vengeance of all the nations among which they have been scattered , and bewildred . . observation . iesus christ , as he is the glory of god , comes riding in the midst of this whirle-wind , cloud , and fire . he taketh up his saints also , whose hearts are upright with the father , as his heart is , into his chariot . they also , though in their flesh they melt away with the servent heat of this fire ; yet in their spirituall man they come riding on upon the third heavens together with their king . the lord my god thus comes , and all the saints with thee . while a cloud of darknesse covers the whole world , you , o ye brethren of the great king , sit in the secret of this darknesse , upon a th●…one of light ; you l●…e in the midst of this cloud upon a bed of love , in fellowship with your beloved iesus christ . while the tempest tears up this creation from the very roots of it ; you sit within it , as above it , as ruling it , as flying upon the wings of it : you see a new heaven , and a new earth in the midst of it , as in a womb , from which they together with your selves are ready to spring forth . fear not you , o ye meek ones , when the storm rageth most violently , they are the swift motions of your chariot-wheels , which now make haste , that raise this storm . fear not you , when the starry roofe of the kingdome of this world , shall drop like melted lead upon the heads of the inhabitants of it ; when the foundations of it , laid in the dark parts of the earth , shall be devoured by fire . while all this is working , you have the firmamen of the third heavens , the true mercy-seat for a pavement under your feet . . observation . when iesus christ shall have sufficiently avenged himself of his enemies , then shall the whirl-wind , cloud , and fire , altogether vanish in a moment , as by a divine appointment . the old heavens , and the old earth shall vanish in the midst of this storme . then shall the lord appear on his chariot , and fill all . the bright wheels , with their high and dreadfull rings full of eyes , shall shine out , as the new earth of this visible frame , made all of one precious stone , the living creatures , which draw those wheeles ; shall sparkle forth , as the new heavens of the elect , and holy angels , who are burnish'd brasse in respect to their naturall , angelicall glory ; but flaming lampes , fill'd with the oyle and fire of the spirit , in respect to their new state in the kingdom of christ . but above the heads of these , in that day , shall discover themselves the third heavens , which are that firmament , that expansion of divine glory . these heavens shall be seen onely , as a floore or ground for the throne , the new ierusalem , the city of the great king . then shall the heavenly man , and the glorious trinity standing each in other , god and lamb , appear as the temple in this heavenly ierusalem . in the midst of this temple are seen all thy saints , o god . here they have their mansions , as the priests , and levits had their chambers round about in the temple of old . here they live continually with god , as kings , and priests , never to go forth more . from hence they extend the line of their divine priesthood the scepter of their everlasting kingdom , all over the new heavens , and the new earth . from hence they sow themselves over all things , as a seed ; they grow up out of all things , as the fruit , of joy , glory , and immortality , o! who is there now among all the saints , that can forbear to cry ; blow ye whirl winds , fly ye clouds , thou fire make haste , and bring my beloved : come thou , come quickly lord iesus . as surely as the lord liveth , and hath of old brought up the children of israel out of egypt ; so surely will our lord iesus thus come , and bring his saints with him , out of the north . but why do i say , that he shall come thus ? ezekiel saith in the last verse of his first chapter , that all this is but the likenesse of the appearance of the glory of god . as much as earthly similitudes fall short of heavenly things ; as much as fleshly shadowes and types fall short of spirituall substances , and truths : so much doth all the glory , that can be now exprest , or thought , fall short of the glory of the appearance of our heavenly bride-groom . all former glories shall be remembred no more for ever . a new , a new glory shall fill thine eyes , thine eares , thy heart , o thou the lambes bride ; even such a glory , as thine eyes never saw any image of , thine ears never heard any tydings of , thine heart never took in any degree of , untill that day . right honourable ! i shall not conclude , untill i have endeavoured to raise your joyes , and your praises yet higher by setting before you a double interest , which ( to say no more ) you seem to have in this comming of the lord iesus with his people out of the north . one is the interest of this common-wealth . the other is the interest of this age , and time of the world , in which you live . . interest . of this common-wealth in the comming up of the people of god out of the north . i shall take the boldnesse here to propound to you severall considerations , which may be , all put together , the ground of a modest hope to a sober christian , that the lord jesus intends that honour to this nation , that it shall be said to it first of all the nations , concerning the heavenly bride-groom , that , he was born here ; here he first of all appeared in an eminent and signall manner , to bring his people up out of a fleshly servitude , and death , into a spirituall glory , and immortality . . consider . this is one of the remotest parts of the world to the north , whether the rule of hierusalem , and rome , christ , and anti-christ hath extended it self . it is master brightmans observation in his commentary upon the revelations , that , among the seven churches of asia , the sun of righteousnesse after his withdrawings began to return from that church which stood most north , to make a spring upon the earth . . consid. i have heard it often observed by judicious christians , who have travelled over books , countreys , and spirits of men , that no where upon the face of the earth do there appear to be any number of hearts spiritually acquainted , spiritually conversing with our lord iesus , in any degree of heavenly purity , and power , save in this poor , small spot of ground . this looks , as if christianity , and spirituality were driven hither , as to the outmost bound of the habitable world , here to make a stand , here to gather head , from hence to re-inforce it self upon the nations . let me add to this , that the power of our dear saviours death ( so far as ever i could know or learn ) lyes with so much sense of it , with such gaspings under it upon no spirits , which at this day live in flesh , as upon the spirits of english christians ; though , alas ! upon too too few of them . now our lord foretels us , that where the carkasse is , thither will the eagles be gathered together : matthow . . where the most considerable part of the body of our lord iesus shall lye , most eminently moulded into a fellowship with him in his most precious death : there , upon that flesh will the heavenly appearances , the divine powers , the immortall glories of the holy-ghost , who is represented by seven spirits , for the variety of his powers and appearances , first , and most eminently alight , as eagles upon the carkasse . consideration . the dispensations of god in spirituall priviledges have been peculiar to this nation in many things , as to a beloved , a first-born childe ; the first king that became christian , raigned in this land . the first emperour , by whom jesus christ with his saints came up out of the fires of heathenish persecutions , and appeared upon the throne , came from hence , was born here . wickliffe , that day-breake of evangel call light , from whom the first glympses of truth , and christ appeared to the world , lying in the deepest night of anti-christian darknesse , he dawned from this quarter of the heavens . he was borne an englishman , lived fruitfully , died peaceably in london . from him did the gospel shine forth upon the bohemians , and so upon that blessed pair of martyrs , hierom , and hu●… , who prophesied of luther , the morning starr . i cannot passe over in silence , that darling of iesus christ's , edward the sixth , a childe , a king , a saint , all three in one , he , as a forward plant , though nipt in the bud , yet was a declaration , that spring and summer were coming . but how in these last times have the people of god in the midst of this land been , as his ioseph among the nations ? ioseph hath been despised by his brethren , divided from his brethren , as an ambitious dreame●… . yet ioseph hath been like a fruitfull bough by a well , whose branches have run over the wall , for the good-will of him who dwelt in the bush . ioseph is that bush , which burnes with fire , yet hath not been consumed . the archers sorely grieve him , and shoot at him , and hate him . but his how abideth in strength ; his armes are made strong by the hands of the mighty god of iacob . from thence shall be the shepherd , the stone of israel , the blessing upon his head unto the bounds of the everlasting hils . his glory is as the firstling of his bullock : his horns as the horns of an unicorne ; with them he shall push the people together to the end of the earth . if the blessings on the tribes be types of the last dayes , the dayes of the messiah , i hope , i have not done amisse in transferring the things of ioseph , as a figure to the present state of the church in this land . i formerly shewed you , o my fellow-members , whose lot is fallen in this age , and iland , your face in the glasse of davids story . these two seem to me paralel figures of your selves . both were drawn out of the pit to be princes . both ruled in the midst of domestick , forrain reproaches , and ruines . both were blessed with the precious things of heaven , of earth , of sun and moon , grace and nature ; flesh and spirit . yet both died in the land of egypt ; in a state of trouble . both are happily succeeded by the fulnesse of peace and glory , david by solomon : ioseph by benjamin , brought forth by the death of his mother , the hierusalem below : but the son of the right hand of his heavenly fathers righteousnesse , power , and majesty , of whom moses sings , the beloved of the lord shal dwel in safety by him ; the lord shal cover him all the day long ; he shal dwel between his shoulders . . consid. i have received from the mouth of a gentleman of understanding , and integrity in his testimony , a discourse , which himself had from one of the most learned among the iews , at venice , as i remember : that ; a generall tradition divides the prophesies of the old testament into unfixed ; fixed . the fixed are such , as be determined to some certain place . in the number of the fixed prophesies is that of isaiah , chap. . and , , , . [ when thus it shall be in the midst of the land , among the people ; there shall be as the shaking of an olive tree , as the gleaning of grapes , when the vintage is done . they shall lift up their voice , they shall sing for the majesty of the lord , they shall cry aloud from the sea . wherefore glorifie ye the lord in the fires ; the name of the lord god of israel in the iles of the sea . from the uttermost parts of the earth , have we heard songs , glory to the righteous . ] the place , said he , on which this prophesie is fixed by the constant reception of the rabbins , is this i le of great brittain . i cannot but lay to these verses before cited , another verse out of the same chapter : verse . and it shall come to passe in that day , that the lord shall punish the hoast of the high ones , on high : and the kings of the earth , on the earth . of a truth , he that peruseth this whole chapter , and compares it with the first of ezekiel , will finde both to speak of the same season and affaire ; with this difference : isay is full in desoribing the storm , brief in the glory : ezekiel spends one verse onely on the storm , all the chapter besides on the glory . i appeal to those hearts who have a spirituall eye opened in them , how farre they see the letter in both those chapters , answered by the life of the letter acting it self forth on this land : how much they discover of glory wrapt up in a storm , and ready to issue forth from it , as lightning from a cloud . . interest , of the present times in the coming of the children of god out of the north . i shall here humbly offer to you three prophetick scriptures , which seem to be contemporary and joyntly to have their proper influences on these dayes . . the first scripture is , dan. . ver. , . and verse , and verse . the end of the fourth empire is here described in the vision , and in the interpretation . . the second scripture is , rev. . v. , &c. the epistle to the seventh church . . the last scripture is , rev. . , & . the opening of the fifth , and sixth seal . these three scriptures manifestly agree in foure things . . a party iudging . . a party iudged . . a kingdom sinking . . a kingdom springing . . a party iudging . laodicea , the name of the seventh church , made by master brightman a type of england , is compounded of two words ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies the people of god in greek , according to the most frequent use of it in the sacred writings ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies iudgement . both together represent the iudgement of the people of god ; or the people of god in iudgement . how is this laodicea interpreted by the angels , that poure the fifth viall upon the seat of the beast , the sixth viall upon the river euphrates , the defence of the great babylon ? these angels are described , rev. . ver. . the seven angels came out of the temple , having the seven plagues cloathed with white linnen , and having their brests girded with golden girdles . as the seven churches had their severall angels , rev. . v. . so have severall dispensations of god to the saints , whether they be at once or in different seasons . angels are the ministers of the divine dispensations , as they descend from the spiritual unto the natural man of a saint . these seven angels powring forth these vials , do upon this account denote seven dispensations , or appearances of jesus christ coming forth from the secret of the spirit into an outward manifestation , through the flesh of the members of christ . these poure forth the vials of wrath upon the children of wrath , by the pouring forth of grace upon their lips ; as the lord consumes the man of sin by the brightnesse of his coming . but you have this laodicea , these angels from the temple plainly discovered by daniel , . . the ancient of dayes did sit , whose garments was white as snow . behold one in the same raiment with the angels of the vials , ver. . untill the ancient of dayes came , and judgment was given to the saints of the most high , v . the judgment shall sit , and they shall take away , &c. behold the angels in white ! behold the judgment , and judges in laodicea ! the ancient of dayes coming forth , appearing in his beloved . these are his judgment seat , his iudges . this is the sitting of the judgment . . a party judged . the sixth vial falls upon the river euphrates , which encompasseth babylon , mystery , the mother of fornications . waters hold forth a spirit , in which the flesh , or letter stands , lives , and flourisheth , as the earth in the waters . a river is a spirit , either having the power , or putting on the form of light , and purity . under the same vial is made mention of the false prophet , out of whose mouth , an unclean spirit , yet a spirit of miracles , goes forth . see the river , which defends the spirituall egypt , and sodome . is not this false prophet he , who would seem to be the river of iordan , making glad the city of laodicea with his pleasant stream ; when he is as the dead sea in the midst of her ; who saith , i am rich , and want nothing ; and knowes not , that he is miserable , poor , blind and naked ? this is he , who falls in to uphold the dragon , and the beast , who summons all the kings of the earth to battell in this common quarrel against the saints . is not this that very little horne , of which daniel speaks , dan. . vers. . there came up another little horne : and behold in this horne eyes , like the eyes of a man , ( a show of divine light , a plain character of the river euphrates , the false prophet ) and a mouth speaking great things , that is , i am rich , and need nothing , this little horne , had a look more stout then his fellows ; vers. . he makes warre with the saints ; vers. . he speaks great words against the most high ( god the father , and our lord jesus , as he is in the most high , the most holy place of spirit , and truth above flesh , above types ) he wears out the saints , untill this iudgement sits , ver. . this is the party judged . . the kingdom sinking is the seat , or throne , as it is in greek , of the beast , filled with darknesse , revel. . vers. . the drying up of euphrates by the beams of a spirituall glory ; vers. . the battel of the great day of god almighty against all the kings of the earth ; v. . the spuing of the false prophet out of the mouth of christ ; revel. . . the thrones cast down , dan. . vers. . the beast slain for the great words , which the horn spake , vers. . the taking away of his dominion , consuming , destroying it unto the end . . the kingdom springing is the everlosting dominion given to the son of man by the ancient of dayes , dan. . vers. , . this everlasting kingdom is given also to the saints , who must reign together with their saviour , vers. , sweetly harmonious with this , is that pleasant melody in the eares of laodicea . at the beginning of the epistle our glorified iesus is held forth to be , the beginning ( the head , the principle ) of the creation of god , the new , and eternall dominion : revel. . vers. . at the end of the epistle , he promiseth his saints , that they shall sit with him in his throne , as he sits down with his father in his throne . thus the ancient of dayes gives the kingdom to the son of man . the son of man gives it to his brethren . all three raign each in other , are thrones , and kings , each to other . these are the kings of the east , for whom way is made by the drying up of euphrates , revel. . vers. . these kings from the east bring into my minde a place of ezekiel , to which st iohn seems to relate , as pointing at the same time , and thing . it is chap. . vers. , . and behold the glory of the god of israel came from the way of the east and his voice was as the voice of many waters ( the kings of the east , which come with him ) and the earth shined with his glory . and it was according to the vision which i saw , when i came to destroy the city ; the vision that i saw by the river chebar : vers. . the glory of the lord came into the house by the way of the gate , whose prospect is to the east . ezekiel in his first chapter saw the glory of the lord come from the north with a dreadful tempest . he saw it come to destroy the city . he saw it : remove from the old temple , and city of fleshly administrations . here he sees it come from the east , with a most blessed serenity and sunshine , which cloathes the whole earth : he sees it enter into the new-built temple , to take up its rest there for ever . remember , o christians , to distinguish between these two commings of the lord iesus at the end of dayes : . from the north : . from the east . . when your saviour comes from the north , he comes upon his chariot , he comes in the glory of the father , with all his holy angels ; thus he comes unto your inward man . but he comes flying upon the wings of a vvhirle-winde , ezek. . . he comes upon wheeles of fires , with a flame of fire issuing forth from him : dan. . . . he comes with rebukes and chastenings ; rev. . . he comes as a thief in the night , covering himself with a cloud , and thick darknesse ; he comes as a vvarriour to the battell of that great day : revel. . v. , . this comming from the north is that houre of temptation upon the whole earth , which is threatned in the time of the sixth church ; rev. . . but fals out in the times of the seventh church ; the fifth , and sixth vials . wo to you , ye glorious hypocrites , who say , you want nothing , but indeed are poor : who wear your garments loosly about you . my heart aketh for you . the lord commeth upon you as a thief in the nigh , unawares , unseen , to steal your party-coloured coverings from you , and dip them in blood ; to uncover your nakednesse , and lay open your shame to every eye . alas for you , ye daughters of hierusalem ! you who live under the sabbath of a legall dispensation ; you who are big with child of the spirituall seed , but have not yet brought forth that spirit , which is born of the spirit ; you who have that spirituall seed brought forth in you , but still feed it , as a babe , with the milk of carnall administrations : you , with whom it is winter , whose spiritual sappe is sunk down into its root , while you sleep : my bowels earn and sound within mefor you , ye daughters of hierusalem . how hard will your flight be from before the whirlwind from the north ? how great will your amazement be , when your eyes shall behold the glory of the lord to depart from off the temple of outward administations , on which it hath long stood ; nay to destroy both this temple , and this hierusalem ? as for you , whether will you go for comfort , when the fiery wheels , of my saviours chariot shal be brought over all your fleshly excellencies , and enjoyments ? but be of good cheer , these throws , this dissolution of the earthly mother , shall bring forth a heavenly man-child , into the world , in which she shall live again , and remember her sorrow no more . this comming of your god from the north , is as iosephs rule in the years of famine ; as davids raign in bloud . it ushers in benjamin's glorious rest , solomons temple . it prepares the way for the kings of the east . . i should now speak of the comming from the east , but the time is not yet . if master brightman do not erre in placing laodicea on this land , i hope i have not done much amisse in fixing on these times , that church , the fifth , and sixth viall , the sitting of the iudgement in daniel , the comming from the north in ezekiel , in my text : for all these scriptures seem to me to be manifestly paralel , and contemporary . blessed are we , who have lived to see this comming of the glory of god from the north . but blessed and happy are they , who shall live then , when this king of kings , with his race of kings , shall come from the way of the east to go into the house of his rest. in the mean time , this is thy comfort , o thou sister-spouse of the lamb , he comes ; behold ! he comes to thee in this stormy night , not as a thief , but a guest , a bridegroom . behold he stands at thy door , and knocks by all these loud noises . open the door , let him in , he will set up his chariot in thine heart , he will come into thy spirit , he will sup with thee , feast with thee upon this glory , and iye with thee all this night . object . perhaps some will say ; changes and expectations were as great in luthers time , as now . yet what hath the issue of all those things been but desolation ? answ. . what hath the issue of all those things been ? desolations on the earth ; but discoveries , increases of light upon the saints , even unto this day . luther had this honour to live to see his doctrine received , publickly professed , established by many populous countreys , and cities , many great provinces , and princes , in peace , for many years . there was peace all his dayes . immediately after his death , the sa●…e or the very next year , that fire of war brake forth , which hath never been well quencht since that time . answ. . noah was a preacher of righteousnesse . he prophesied of the flood years before it came . the like figure unto this doth luther seem●… to be . he was the preacher of iustification , only by faith , by christ , by the righteousnesse of god in christ . he prophesied of a deludge of fire , while he often witnessed to the world , that antichrist was to be destroyed by the brightnesse of christs coming . this was , or after christ . compute from thence years , the summe will amount to , or , which falls upon the present season . the flood came accordingly in the year from the creation , . how near is that year from christ ? of what eclipses , what dreadfull signes in heaven above , in earth below , do we hear to come to passe in the years immediately preceding this ? tremble , o ye inhabitants of the earth , a flood of fire is coming upon all the world . the windows of heaven are already open , and begin to rain down streams of fire . the springs of the great deep are broken up , and send forth their flames , ye meek ones , enter into the ark which your saviour and you have been long making ready in your spirits , against this day when the flood should come . what is this ark ? is it not the chariot of the lord ? the appearance of the glory of god , of your beloved iesus in heavenly state , within you ? go in to this ark , the lord shall shut you in till the storme be past . go up to this chariot , sit quietly there by the side of your saviour , till that cloud break up , and show you in glory . but it is now time to conclude . is it so ? is this then the age ? is this the land , in which our lord iesus ascends from the north ? doth he now call up the clouds , and winds , to minister to him ? doth he now from hence begin , as a bridegroom to come forth from his chamber , as a giant , or warriour refresht with wine , to run his race , unto the ends of the earth ? speak , ye virgins ▪ who are not falne asleep ; is your lord on his way ? is this the noise ? are these the fires , flashes of his chariot-wheels . you , who have eyes exercised on spirituall sights , who watch for the morning , tell us ; have you seen your beloved look forth like the morning , a sweet light out of a black darknesse ? faire , as the moon , in his naturall image , the first creation ? pure , as the sun , with the essentiall , substantiall glory of his spiritual image ? terrible , as an army with banners ? the horses , and wheels of his chariot are his army , angels , stars , elements n●…w made , fighting for him in the newnesse of their courses . himself in his flaming person above the heads of these , is the terrible banner lifted up . it is so . the lord is upon his white-horses of divine discoveries . he rides on prosperously with his sword girt upon his thigh . right honourable ! princes , prophets , people , remember now your dyivg saviours charge ! take heed of surfetting on the comforts , or cares of this life . watch , and be sober . as elijah girt himself , and run along with ahabs chariot : so gird up the loyns of your minde , run along with the chariot of your king . if through sloth , or sleep , you be cast behinde , if the bride-groom enter into his chamber , and the door be shut upon him ; you will be left without in utter darknesse , where is weeping , and wailing , and gnashing of teeth . but woe to those who resist the progresse of his outgoings ! the wheels of his chariot shall be brought over these , the feet of his horses shall tread them in pieces , and dogs devour that which is left of them , as it was with iesabel . but you , which have heard the lord iesus plainly saying to you ; when you were under the figtree of outward dispensations , and expectations , i saw you : run to him , call him master ; follow him still , you shall see greater things then these ; you shall see the heavens opened , angels descending and ascending upon the heavenly person of christ discovered , as a ladder joyning heaven and earth , in which ladder every rowel is a spiritual , a living glory . finis . notes, typically marginal, from the original text notes for div a e- . cor. . . rom. . can. . can. . psa. . luke notes for div a e- doctrine . reason . . part. . part. . part. vse . comparison of scotch presbytery and romish papacy . cautions . . agreem. . agreem. . agreem. . agreem. . agreem. . differ . . differ . . differ . matth. . . . differ . cant. . , ●… prov. . . cor. . . psal. . . . use . . question answer . . question answer . . reason . reason . reason rom. . , rom. . . cor. . . &c. rom. . . . question answer . rev. . . . anti - . antichrist . heb. . , , . matt. . . mark . . king. . . p●… num . , . mic. . revel. . . cor. . . . quest . ans. ezek. . rev. . . and . . . . psal. . . sam. . . exod. . chashmal . cor. . , psal. ●… exod. . . observat. ezek. . . isa. . . observat. zach. . . observat. ezek. . v. . v. . . rev. . . . interest . . consid. pergamut hath the new name rev. . . . consid. consid. lu●…ius a. c. . constantine he great . a. c. . born in brittain of constantius and helene , daughter to coil duke of colchester . gen. . v. , , , , . deut. v. . , , , . gen. . v. . deut. . . . consid : interest . rev. . . mat. . . object . answ. . answ. . cant. . . man made righteous by christ's obedience being two sermons at pinners-hall : with enlargements, &c. : also some remarks on mr. mather's postscript, &c. / by daniel williams. williams, daniel, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) man made righteous by christ's obedience being two sermons at pinners-hall : with enlargements, &c. : also some remarks on mr. mather's postscript, &c. / by daniel williams. williams, daniel, ?- . [ ], , [ ] p. printed for j. dunton ..., london : . publisher's list: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion man made righteous by christ's obedience . being two sermons at pinners-hall . with enlargements , &c. also some remarks on mr. mather's postscript , &c. by daniel williams . london , printed for i. dunton at the raven in the poultry , . in a paper signed by g. griffith , t. cole , n. mather , i. chancy , r. trail , ri. taylor ; and since printed by mr. chancy . neonom . vnmask'd , pa. .p. . they charge me : he teacheth , that the righteousness of christ is imputed only as to effects , with a purchase of a conditional grant , viz. this proposition , he that believeth shall be saved . gospel-truth , p. . my words there are these : the difference is not . whether christ by his righteousness merited for all the elect that they should in his time and way , be certainly partakers of its saving effects ; and did not only purchase a conditional grant of those effects , viz. that proposition , he that believeth shall be saved . . nor whether besides those effects being made ours , the very righteousness of christ is imputed to true believers , as what was always undertaken and designed for their salvation , and is now as effectual to their actual pardon and acceptance to life ; yea , is pleadable by them as their security ; and is as useful to their happiness , as if themselves did and suffered what christ did . all these i affirm , p. , . can any thing be more contrary : they say i affirm what i do expresly deny ; and that i deny what i expresly affirm . mr. m. saith , my damning error is : he is one that makes vnion to christ ; our having this righteousness upon us , and our being justified by it , to be given us in way of reward , of something done by us . my only words to which he twice refers are these , gospel-benefits are no reward of debt ; and yet they are given in a way of reward ; the benefits are given not for our faith , yet upon believing ; not upon it as a meriting consideration , yet upon it , as that the presence whereof is made necessary by the gospel , this having required faith , and confined the benefit to him that believes , defence of gospel-truth , p. . these and other imputations i have spoke to . you see , i say only benefits indefinitely ; the thing done by us here , is only believing : in way of reward , is only a performance of a gospel-promise , made to encourage and move sinners to believe . to the reader . it is fit that god ( whose we are ) should use us to his own purposes , however unagreeable to our inclinations the work is , or mysterious the design of providence be at present . i am sure peace is my delightful pursuit , though unreasonable men force me to debates , as part of my employ . the several books written , and sermons studiously preached for antinomianism , had not engaged my pen at first , if the leaven had not spread to the open censure of the usefulest ministry as legal , the hazard of the souls , and peace of our congregations , and the common reproach of the dissenters . when a testimony by gospel-truth stated was published , i resolved to cease any further progress in this affair , being assured it was sufficient to inform such as were not given up to those delusions , against which only it was designed . but mr. chancy's notorious misrepresentation of my principles , necessitated my defence of gospel-truth , when his billingsgate language would have been wholly slighted . since then he hath published three books unworthy of my regard , being he was resolved to persist in mistaking the matters in debate , and must argue in a way i was sure the iudicious would contemn ; and only such simple ones be confirmed thereby , who had no list or patience to read an answer . he was followed by one mr. edwards , a man even of far less iudgment and equal violence , two pages of whose book assured me , that reading furth● , was only to view an emblem of hell , viz. hot fire and thick darkness . his name-sake , the learned author of crispianism unmask'd , treated his answer thereto , with the same due pity as i have done . the war among the angels also was written with an air of such falshood and profaneness , as cautioned any from answering it , who had not the like freedom to form an antinomian prayer . that vnchristian spirit all these men discover , is convictive that christ employs them not . the fury and arts of the promoters and abetters of their new gospel ( without precepts or threatnings ) appearing a publick damage , as they unseasonably divided the nonconformists , rendred me industrious to allay the heats ; but i soon found that such as opposed the union at first , would not quit the occasion they had framed , to keep up a faction opposite thereto . hence , though we got them to subscribe with us an agreement in doctrines , and therein we mutually engaged to be at peace , and not expose each other ; it was not three weeks e'er new books were published , and their pulpits ( without any provocation on our parts ) filled with the former railings , reckoning , it seems , themselves at liberty , because they judged we thought our selves obliged by our subscriptions to be silent . i , for the publick good , connived at this , and at mr. cole's violent censures and misrepresentations of our iudgment at pinners-hall near twelve months , without the least return ; till at last , in a sermon there , he proclaimed , that gospel-truth stated , was just the case of the parable of the pharisee . i thought it my duty , to shew in my next turn , in the calmest words , that gospel-truth stated , agreed in nothing with the pharisee ; and was quarrelled with only because it urged the imitation of the publican in his penitent humiliation as necessary to forgiveness ( which that brother constantly exclaims against ) and i urged the necessity of an end to contentions . i medled not again , and forbore exposing his mysterious nonsence , which his books as well as sermons ministred sufficient advantage for ; though , alas , he and his party ( i know not why ) judge once vindicating our selves from false aspersions , is an intolerable crime in me , when his frequent , and weak as well as passionate outcries , are very iustifiable , even though he still imputes to us what we abhor . for some time we were quiet , and it was my hope we should continue so ; but mr. mather , the great enemy to the union , finding he could no longer instigate others to blow the flames , finds an occasion to get into pinners-hall , upon the sickness of one of the six lecturers ; and there , as he owneth in his preface , studiously and of purpose renews the debate . mr. b. and i were oft as good as named by him , and the very body of our ministers arraigned as socinians , and by him charged as holding soul-destroying errors , if there be , or● ever were , any in the world : enemies to christ's righteousness at heart , worse than papists ; with the like envenomed reproaches . and with the rest of his stuff , he under the pain of damnation , required the people to believe , that christ's incarnation was no part of his humiliation , and every believer was as righteous as christ in equality ; and not in similitude only with other things , which the following tract insists on . these he had oft in his own place preached , and long endeavoured to make our ministry hateful to his hearers ; yet that i was silent under : but serious thoughts of the design , and tendency of his open attempt at pinners-hall , forced me in my next turns in that lecture , to preach the principal heads of the following sermons , which i enlarged in four discourses at my own place . yet i had that regard to peace , that as i forbear all indecent reflections , so i took no notice that any one asserted what i determine against ; and had never published them , except that he had printed his , and that with the scandalous name he intends us to be called hereafter by , viz. semi-socinian . sober men justly cry out against these debates , but i appeal to their consciences , where the blame must be laid ? can we be faithful to christ , to our ministry , to souls that need our help , or to our own name , as ministers , if we lye down with these calumnies and misrepresentations ? though did they only plead for their own whimsies , i should for peace disregard them ; but to make it their daily work to prejudice the people against the faithfulest ministry , and run them into confusion of mind for a factions sake , calls i think for an industrious opposition . if you ask what in us is it they so exclaim against , i answer , it 's . that though we own christ's righteousness is truly imputed to us , yet we deny that god esteems us to have done and suffered what christ did . . though we own that god requires nothing of us to be a meriting legal righteousness , or atonement for sin ; yet we say , that god in a way of governing grace , requires some duty to be performed on man's part ( to which he enableth us ) whereupon he applies to us the beneficial effects and fruits of christ's righteousness , according to the respective gospel promises ; and thereby incourageth us to those duties ; governs our fears and hopes : and that 's the heart of the controversie , for they think no duty , as a duty is ordained , a means to any benefit : they own no law but the law of works , which admitted nothing short of perfect sinless obedience : and because we cannot perform that , as the meriting condition of life in the adjustment of iustice ; therefore men must do nothing , as a condition of enjoying any benefits in christ's right , by the adjustment of grace in a way of authority : since we cannot be wholly sinless , it 's all as one whether we are sincere or no. . we own that it is faith alone is the receiving condition of iustification ; yea i add , that it 's the only express'd condition of the imputation of christ's righteousness in order to pardon ; but all is in vain , because we say that repentance is necessary to our actual pardon . mr. m. falsly pretends , that their notions are the truth in the churches possession since the reformation . but i have proved the contrary by many quotations in my defence of gospel-truth ; and the very i●dicious and learned apology of the subscribers of my book hath added a greater number . i will of hundreds i could produce , give two testimonies , mr. perkins 's order and causes of salvation , &c. cap. . quest. whether is justifying faith commanded in the law ? ans. it is commanded in the law of faith , namely the gospel , but not in the law of works , that is , in the moral law , rom. . . the reasons are these . . that which the law revealeth not , that it commandeth not ; but the law is so far from revealing justifying faith , that it never knew it . . adam had fully before his fall written in his heart the moral law , yet had he not justifying faith which apprehended christ. he then proceeds to answer the objections against the gospel being a law. mr. anth. burgess in his doctrine of justification , part . p. . denies that repentance is in a man , as a sign only that god hath pardoned . but saith , we must go further , and say , it 's the means and way which god hath appointed antecedently to pardon , so that where this goeth before , the other followeth after . this he proves by six arguments , and the book was printed at the desire of the london synod . calvin oft owneth the gospel to be a law , and in his commentaries on jonas , cap. . . p. . saith , forgiveness is free , and yet as oft as god proposeth forgiveness to sinners , this condition is still added therewith , viz. that they repent . he gives the reasons of it , and calls it a law , by which god so commands repentance in order to pardon , though not as a cause of pardon . i have in this book endeavoured to put the doctrine of iustification in a plain light ; though i wonder why our brethren still say , i mean what is quite contrary to what i say . i suppose it 's because they have so long thought and represented some of our principles contrary to what they be , that they cannot think it possible that they should be what indeed they are ; or at least they will suspect us fools and lyars , rather than seem to own that they could be so long mistaken . i request therefore , that if mr. m. will reply to me , he would cite my words fully , and give the page as i have done , for hitherto my own words would have put their calumnies to shame ; him , while god spares me , i will attend to . he saith , that he is not far from the place , where the weary are at rest , and the wicked cease from troubling . i wish him repentance of the wound he hath injustly given so many , fitter to serve their generation than him or me ; and whilst he is spared ( which i desire for service may be long ) that he may be less unwearied in hindring and breaking that blessed union which promised so much good ; though i am sorry he boasts of his own quietness , whilst he createth broils , and disquiet to so many ; some known to us both , he 'll meet in glory , who were comforted by the above consideration , whilst less able to bear up under his assaults , than by grace i have been long strengthened to do . nevertheless , whilst conscience binds me to some sharpness against his attempt to destroy so many ministers , as to what 's more valuable than their lives : i do from my heart forgive him , and would rejoyce to find him convinced of his mistake and misrepresentation of our principles , that we might peaceably concur in promoting the kingdom of christ and our common good , and not be the scorn of such as glory in our weakness . reader , it 's worth thy notice , that there is more safety in our way , than in the contrary , for we trust in christ's only righteousness for all those things and vses it is appointed to , even for satisfaction to iustice , the pardon of all our sins and defects , the acceptance of our persons and all performances , the merit of all good , yea , and our legal and prolegal righteousness , renouncing every grace and work of ours to any of these purposes ; and this is all they pretend . but if it prove , that christ never intended his righteousness to be instead of true faith and repentance , sincere love to god and men , and perseverance in true holiness and fruitfulness . and that christ will judge us according to these , as things he required to our actual enjoying of promised benefits in his righteousness . they who pursue and by grace have these , will be safer than such as neglect them ; yea , mr. m. owneth , p. . such are thy bounden duties , and god will damn thee for neglecting them . it were easie to shew how these men contradict each other as well as themselves , but i forbear exposing them . that the fa●her of light and love would guide all of us into the way of truth and peace , is the unfeigned prayer of thy servant in the kingdom , and patience of christ , daniel williams . the errata's are such as may easily be corrected . any who consider what men i have to deal with , will excuse my frequent repetitions , and sometimes less accurate words , as object for subject , when i would most plainly distinguish between justifying righteousness , with its causes , and the person partaker of it . sermon i. of christ's obedience . rom. . the last part of the th verse . so by the obedience of one shall many be made righteous . the text represents to us , first , a saving priviledge and dignity , made righteous . it supposes us unrighteous , ere we are made righteous ; and so subject to the curse , till we are absolved , as well as disobedient to the gospel while unconverted . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oft , though not always , denotes an act of authority , as mat. . . luk. . , . act. . , &c. thus it s properly enough applicable to the matter before us . we are constituted righteous juridically , and all other benefits included here in the term righteous , are authoritatively conferred ; and this according to a divine enacted constitution : of which hereafter . secondly , the sole procuring cause of our being made righteous ; it s by the obedience of one : this one is the lord jesus . he alone was capable to make fallen men righteous by his obedience , and it s by his obedience that sinners are constituted righteous . mercy prompted the recovery of miserable man ; wisdom contrived this , as a way sufficient , effectual , and congruous , to that end : god , as our judge and ruler , admitted and accepted this , and in his adjusted way applies it for our pardon and adoption . faith is the moral instrument or condition of that application , the gospel promise is the express sign of the divine will , or the instrument whereby god doth apply it : but the different interest of each of these prevents not the appropriation of all the causal merit to this obedience . god justifies , regenerates , and saves , but it s with an eye to this , as the only procuring cause . thirdly , the subject actually partaker of this blessing , many ; they are men and not devils ; fallen men and not innocent ; many and not simply few ; nor yet all ; though it s for final impenitency and unbelief that any of the sons of men remain condemned : these many are equal to the number of godly believers in all ages . fourthly , the futurity and certainty of many being made righteous ; both which the future tense imports . shall be made righteous ; it notes futurity . with respect to the effect of adam's sin it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were made sinners . that guilt is entailed on all his seed , and filth derived to them as soon as they subsist ; yea its true , they were all offenders , and corrupted in adam as being seminally in him : but by christs obedience it s affirmed many shall be made righteous ; i. e. when it is applied and not before . the elect since christs time remain unrighteous whilst unbelievers , notwithstanding that christs obedience is long since finished ; as well as all believers before christs coming were made righteous by this obedience , tho' it was not then actually performed , heb. . , . the reason of both is the same , viz. that we are made righteous , not immediately in the moment of christs obeying , nor meerly on the acts done ; but upon gods applying this to us by the word of his gospel , and work of his spirit : therefore believing abraham was made righteous many ages before christ obeyed , rom. . . and the elect corinthians were unjustified all the time of their infidelity , though christ had finished his work before , cor. . . the gospel promise confers righteousness for justification on all believers , and none but believers ; tho' christs obedience be that , for which alone , when they believe , any are justified . this righteousness is offered to all hearers on the terms of the gospel ▪ its designed infallibly for all the elect ; but neither offer nor design constitutes any man righteous . there must be another act , ( even imputation ) and that terminates on no other object but the believer . . the words denote certainty , q. d. many shall eventually be made righteous by it . a may be made righteous , if they will believe , is a mercy to mankind above devils : but a meer may be is too low a reward for christ , and incongruous to an obedience so astonishing . strange were it that the lord of life should die for sinners , and it remain contingent , whether any of them should eternally speak his praises , or be happy by his merits . but my text is an unerring prediction , which will be still accomplishing till christs shall judge the world : his seed he shall see , whom by his knowledge he will justifie , is. . . he will not violate the gospel constitution by justifying the unbelievers , because he is elected ; but the elect shall believe that they may be justified by his obedience . the eternal counsel shall be executed in the way enacted by governing grace . . the redditive note , which refers to the first clause in the text ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so : the apostle had said , as by the disobedience of one , many were made vnrighteous ; so , &c. he principally intends hereby to affirm , that by christs obedience all his regenerate seed shall as certainly be made righteous , as adam's natural seed were made sinners by his disobedience : christs obedience is as effectual to the one , as adam's disobedience was to the other . adam is said to be the figure of christ , v. . they were two publick persons in this respect . all men were made sinners by adams fall , all men that ever are made righteous are made so by christ's obedience . this is the main scope of the apostles reasoning , in the parellel between the first and second adam ; but he intends not to infer a similitude in all things between christ and adam , who in so many things differ : nay , in this chapter you have sundry instances of that difference given . doct. by the obedience of iesus christ , godman our redeemer , many shall be made righteous . good news to a lost world ; that thô we are undone as adam's posterity , yet help is laid on christ , who is mighty to save , psa. . . there 's a way to rescue us out of the pit wherein is no water , zech. . . and to release us from that slavery , which as to any thing in our power or purchase must have eternally continued . but what comfort doth it minister to sinners ? that the gospel proclaims , a way to be made righteous on its terms , a way to be made obedient to those terms ; and a certainty that many of us apostates , forlorn wretches , shall infallibly be made righteous in that way . nor doth it a little contribute to our joy , that it is by christ's obedience all this is effected , this gives the strongest security , and must infer the benefits to be exceeding glorious , when the price is so invaluable , which was paid by him who is wisdom it self . yea , we , since christ's resurrection , have the advantage above the old testament saints , that we know more o● the obedience and the person rendring it than they did , yea , and that is finished : even all is actually done by him , which the offended law-giver exacted , as satisfactory for the injury done to governing justice by sin , or meritorious of our blessedness , and of our right to all saving benefits . well might the angel be the herald of such news as luke . , . i bring you good tidings of great ioy , which shall be to all people , for unto you is born this day a saviour , which is christ the lord. should i insist on every part of the doctrine , the discourses would exceed the number i intend . i shall therefore confine my self to what naturally fall under these enquiries . q. what is the obedience of christ , by which many shall be made righteous ? q. what is it to be made righteous by the obedience of christ ? q. what is the obedience of christ , by which many shall be made righteous ? a. all that christ did or suffered in obedience to the will of god for the salvation of sinners , either in a way of satisfaction or merit . it 's sum'd up in the solemn prayer for believers , iohn . . i have glorified thee on earth ; i have finished the work thou gavest me to do . the words indeed have the same anticipation as is in the lord's supper , this is my body broken for you , thô he was not actually crucified . so here i have finished the work , i.e. i am just upon it ; and all was performed in a way of obediential subjection , q.d. it 's what thou gavest me to do for the display of thy glory obscur'd by sin and the maintaining that glory in all the blessings thy goodness inclined thee to bestow on sinners . the word in my text expressing obedience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and exactly answers to those words of christs , isa. . . he hath opened mine ear and i wa● not rebellious , neither turned a●ay my back . i gave my back to the smiters , i shall reduce to a few propositions , what i think explicative of this point . pro. god is essentially just . ps. . , . he hath no pleasure in wickedness , jer. . . nah. . . from the essential justice of god it is , that there are laws of nature , as well as positive laws . here the first necessity of satisfaction for sin , or the certain punishment of sinners have their rise , thô it s ratified by the veracity of god , when threatnings are promulgated by him . god admits no violation hereof in any of his ordinations , but accommodates them thereto ; and provides for the glory thereof in all the revelations of his will , and dispensations of his providence . pro. god was pleased eminently to reveal the glory of his governing justice in the covenant of works with innocent man. it 's true , his holiness appeared in the precept , as a rule of ma●ners ; and it was of goodness that god would expresly covenant with man by promising any reward for obedience , and encrease his defence against sin , by pronouncing the threatning . he might have left man to that meer light which nature afforded , and proceeded only according to that absolute dominion which he had over man , as his creatour and owner . but it pleased god to take on him the relation of a governor , to which he had a right from his dominion . as a governor he enacts the law of works , and displays his justice in constituting the rule , whereby he would reward and punish . justice held the ballance in adjusting the threatning and reward , or this constitution were not a law of works , but a law of grace ; yea , obedient man had not been rewarded for his obedience , but for somewhat else ; which is contrary to rom. . ● . moses describeth the righteousness which is of the law , that the man that doth these things shall live by them , where he infers that a man's obedience had been his right to life , to which add rom. . . now to him that worketh is the reward not reckoned of grace but of debt . the reward would not only have been sure from the truth of god , ( which gospel blessings are ) but due from the covenant as formally legal ; it was to be a reward strictly legal ; as being proportioned and connected by governing justice ; which adjudged the duty to be done would honour justice , and answer the ends of government , to the proportion of the reward , which was promised for that duty . were it not thus , governing justice had no concern in the law of works , as to the premiant part of the sanction , but must be confined to the punitive part alone . it must adjust the threatned evil in case of sin , but not the reward in case of obedience . had justice been so unconcerned in the rewards , divine goodness might even in that law of works , have promised the reward , without requiring any duty as the condition ; and consequently ▪ there were no absolute necessity of christs's meriting glory for us : his meer atonement for sin being as much as would answer governing justice , which did not adjust the reward , but the threatning against sin only ; whereas the reward was inserted and proportioned of meer free goodness . this would also weaken the main argument for the necessity of the imputation of christ's active obedience , for our title to glory ; for if governing justice made not man's obedience a meriting condition of glory ▪ but that the reward was of meer grace in that constitution , it 's no violation of justice , that we have glory as pardoned sinners ; thô obedience be not imputed to us . let us then entertain thoughts of the law becoming that account . the law is holy , just , and good . holy in its precepts and prohibitions , just in its sanction , and good in its use and tendency . pro. man by sin injur'd the relative or reputative glory of governing justice , and cas● contempt on god's government , and thereby became subject to the c●●se , forfeited all right to the reward , yea became utterly incapable of recovering that right by the covenant● of works , rom. ● . iudgment cam on all men to condem●●on , and rom. . . . all 〈◊〉 sinned and ●●me sho● of the glory of god● yea , rom. , ● d●at● . passed 〈◊〉 all men 〈◊〉 t●●● all h●ve 〈…〉 pro. that the glory of governing justice might not suffer by the saving of sinners , there must be a satisfaction for the offence they committed , and a meritorious price for the good to be dispensed to them . gods government must not be arraigned before angels or men , as weak ; nor would the justice of god seem an approver of rebellion , by admitting sin to pass unpunished ; nor admit such an occasion of disobedience to his government . by satisfaction , i mean that which fully vindicates the reputative glory of justice so injur'd by sin , and secures the ends of government . by merit , i intend , that which governing justice adjudged proportionable to the benefit to be conferred on the sinners . pro. sinners being utterly incapable for this , god , our lawgiver , did ordain and admit christ , with his consent , to be the redeemer and saviour of lost sinners , by making satisfaction for sin , and meriting the forfeited blessings , and much greater for them , h●b . . . he was appointed . this was an act of the lawgiver as above the law , but it was not by the law of works : yea , god dispensed with the law of works in admitti●g christs sufferings and obedience to be satisfactory and meritorious for offendors . that law knew no vicarious obedience or punishment ; the soul that sins must di● , ●●d n●● another for it , was the language of the law. divine grace and sovereignty ●er● exert themselves to answer the e●ds of the law , by substituting a saviour of lost souls . pro. it was in the covenant of redemption , wherein it was adjusted and agreed what should be thus satisfactory and meritorious ; and so effectual to save sinners , is. . , , . ps. . , , . ze●h . . . ioh. . . the parties in this covenant are the father and spirit , on the one part ; and the son on the other . whatever christ suffered in time , and all the obedience he yielded , were terms proposed to him , and accepted by him . in that volume were recorded what his work and rewards were to be ; and of the later the salvation of his members is a part . what he herein submitted to , he became obliged as an act of faithfulness to perform . whatever was herein promised him , he had a right to receive , and did accordingly claim . by this compact , he agreed to be a subject and servant ; and hence the law of mediation did commence as binding . by this compact his obedience and sufferings became a satisfaction that otherwise had been uneffectual . satisfaction imports a refuseableness antecedently to an agreement ; and hence we may perceive , that though what christ paid was a ●ull equivalent , yet it was not in all things the same in kind , as man was obliged to . true , justice took care that all was inserted into this covenant , as christs work , which was necessary to the reparation of its glory ; and hence the great essentials of the law of works were inserted , as articles to be performed by christ , viz. sinless obedience a● a man , which is the sum of the precept , and death the substance of the threatning ; and these to be done and suffered in the human nature . nevertheless some things in the threat were incompetent to him ; as spiritual death , the hatred of god , &c. many precepts were not agreeable to his circumstances , all which were omitted : nay , many things , which the law of works never injoyn'd on men , were necessary to be done by the redeemer , and therefore were superadded . from this covenant ariseth the immediate obligation of christ to all his obedience , as well as the rule and measure of it ; and from this his title to all the reward , much of which the premiant sanction of the law of works never contained , and could never give a right to . no doubt , that in this covenant were adjusted the terms of the application of redemption to men , which the gospel covenant doth enjoyn ; which , i suppose , the assembly mean , when they join the covenant of redemption , and the gospel covenant together ; and say , it was made with christ as the second adam : but they cannot intend , that christ obliged himself to perform personally all the terms of the application of his purchased benefits to us , as he did the terms of the impetration of those benefits : he bound not himself to repent and believe for us , tho' he did to die for us ; yea , and as surety of the gospel covenant he engaged , that the elect should repent , believe , and persevere ▪ but yet the benefits should be applied to men upon their personal believing ; and they are required by the gospel so to believe , and become themselves federating parties in the gospel covenant . this runs throughout the assemblies confession and catechisms . as when they say , faith is required by the covenant , as a condition to interest us in christ large catechism , q. . and they say , q. . that we may escape the wrath and curse of god due to us , by reason of the transgression of the law , god requireth of us , repentance towards god , and faith towards our lord jesus , and the diligent use of outward means , whereby christ communicates to us the benefits of his mediation . you have the same in the lesser catechism ; and they oft tell us of promises made to graces , &c. by which , and much more , its plain that conditions are required of men. pro. satisfaction being to be made for innumerable sins committed , and not only forfeited ●●essings , but even greater to be merited , and that for many ; the obedience of christ must exceed what the law of works injoyned on mankind , as the condition of its reward . what was necessary from every single man for himself , could not by legal justice be sufficient from one man for all others that omitted it : now the law required obedience to its precepts from every single man. that could not merit the reward for sinners which was but necessary to an innocent mans title to the reward : but what the law requir'd was necessary to innocent mans obtaining the reward , though he had not sinned before : that which was by governing justice adjudged but proportionable to a less reward , could not merie a greater reward : but whatever the law of works required , was but proportioned to its lesser rewards . lesser i call them , though i allow them to be an eternal felicity in another world , yet these were not union with christ , nor such a degree of conformity to his glory , &c. much less did they include the rewards promised to christ for his obedience , as a name above every name , all iudgment and authority , with many more , all which are the reward of christs obedience . as to expiation of sin by punishment for reconciliation with the offended god , the law enjoins no such duty , nor hinted such a thing . it s threatning was eternal death as eternal , eternity was an ingredient into the misery of every sinner , and can be removed by nothing but the law-givers dispensing therewith , upon considerations equally vindicating the glory of justice , as this eternity of sinners torments would do : and it must be equivalent not only to the eternal woe of one offender , but at least of all those sinners who escape it . consider these and the like things , and see if the law of works ( which all men were perfectly to obey ) did injoyn all that obedience which christ was to yield , as the condition of his reward , of which man● salvation is but part ; especially when it s a reward adjusted by strict governing justice , abating nothing of the meriting price thereof . i mention these things to let you see the danger of confining christs obedience to the idem of what the law injoyned on man , or promised to him . alass we should be infinite loosers thereby , we could expect at best no mo●e happiness than what the law of works promised . nay , i think a p●●demption of sinners in a way of justice , would be more exceptionable than some persons think , who dare much , because they see too little . a suretiship of christs confined to what the covenant of works includes , would be an uncomfortable doctrine . but the obedience of christ was not only super-equivalent to all that man was to do by the law , but equal to all the reward promised in the covenant of redemption . the dignity of his person , the things he did and suffered , and the inten●ness of his obedience : his unobligedness to do or suffer these , but on the acco●●t of glorifying god by satisfying for sin , and opening a way for exerting grace to sinners , with many more , concur to aggrandize his obedience : of this more elsewhere . obj. will not the dignity of his person let in all happiness to us by a suretiship in the meer covenant of works ? ans. no , but ye● i ask , where doth the law of works require this dignity in the person obeying ? or , how can it put such a value on what it requir'd not ? and how can it impure that dignity to us which it never exacted ? and if it could , where are many of those fore-mentioned rewards promised in its sanction , and if they be not so included , how can that covenant convey●● right to them ? god hath better contrived for his own glory , and for our good , for which we should for ever praise and adore him . he hath taken the essentials of the law into the covenant of redemption , and added these to other superadded articles ; promising christ a seed , and their utmost felicity , as also rewards to himself in the humane nature , if he performed these articles . these christ undertook , and performed to a title . and what christ hereby acquired , he is dispencing in a gospel way of grace , and yet of government ; and blessed be his name , he is our surety , that we shall not violate the terms of the gospel covenant ; and a witness for god , that we shall obtain the good promised in the said covenant . pro. our redeemer did fully vindicate the glory of governing justice from the injury offered by sin , and caused his government by his obedience to appear venerable , notwithstanding all the forgiveness and blessings which grace should bestow in christs right upon any sinners . forgiveness is a mercy which the devil foresaw not ; and besides , according to gods methods with himself , he could hardly suspect it possible , because he knew god would n●● reflect on his own justice or purity , nor prostitute his glory as a governor , nor hazard the ends of government by pardoning delinquents : he therefore tempted man with confidence of his final ruin , if persuaded to trangress ; a satisfaction by an equivalent he understood not : but infinite wisdom triumphed over satans wiles ▪ and spoiled his glorying over his captive prey . god ●●●ds a way of forgiveness without tempting any to offend the more ; and appeareth exactly just whilst yet he shews as much pardoning mercy as the offendors needed ; yea , makes sin appear more awful , and his government more sacred , by the satisfaction on which he pardoned , than in the punishment of all that had transgressed . rom. . . to declare at this time his righteousness , that he might be iust , and the iustifier of him which believeth in iesus . in v. . the apostle had affirmed , that the pardon of sins committed before christs coming was on the account of christs propitiation , as well as of those since . he adds , that in the propitiation whereby any sins were remitted , god appeared righteous whilst he pardoned ; though he justifies the believer , yet he appears gloriously just in that propitiation whereupon he justifies . pro. the lord jesus thus glorified god as he satis●ied and merited , by perfectly obeying the will of god ; and by the whole of his humiliation , especially in offering up himself an atoning sacrifice by death upon the cross. his active and passive obedience concurred in the whole of redemption . . he perfectly obeyed the will of god. whatever was adjusted as his duty he performed ; he made the authority of the law-giver manifest , and exemplified the perfect purity of the law ; he was habitually holy without defect and blemish ; and actively obedient to the extent and spirituality of the precept . heb. . . he was holy , harmless , and undefiled , separate from sinners : he fulfilled all righteousness , mat. . . not refusing obedience to the institution ministred by iohn the baptist : he fulfilled the moral law ; yea observed the ceremonial law , and filled up every relation wherein he stood : he not only did what we are to do ; but whatever act of obedience was consistent with his circumstances : he pleaded no exemption because of his dignity ; nor waved any thing as too mean or difficult . an accurate observance of the divine will ran , as a constant line , through his whole life , according to the various opportunities presented to him ; and every act of his obedience was filled with that love , zeal , and alacrity , as might prescribe instruction to the highest angels ; and convince them , how just , meet , good , and excellent a thing the profoundest obedience is , when god in flesh was thus observant . thus he made the law honourable , and thereby the lawgiver , is. . . . he was humbled , and suffered the utmost punishment , which justice required , and god proposed for the expiation of sin. he was incarnate , and therein emptied himself , phil. . . he was a man of sorrows , as if they made up his constitution , and was acquainted with grief , even with the inwards of it , as his familiar , is. . . he endured reproach , so as to cry out , they have broken my heart , ps. . . so low was he brought , as to express his estate by those words , i am a worm , and no man , ps. . . he was beholding to others for necessaries , luc. . . which seems felt by him in the commoness of that passage with him , it s more blessed to give than to receive , acts . . he received comfort by the ministry of angels , matt. . . luc. . . how oft was he blasphemed , mock'd by men , grieved by his followers , and deserted by his friends ? his blood was often shed , at circumcision , when stoned , whipp'd , crowned with thorns , crucified , and at last his heart blood let out , iohn . . oh! the direful agony which so amazed him ; forced clots of blood , and rendred him sorrowful even to death . god hid his face from him : a death in the manner of it , accursed , as well as shameful , he tasted and endured . he lay in the grave for a time , after he had thus wade● through a sea of blood , shame and terrour . alas ! who can tell what he underwent , whose resentments of all must give them a weight beyond our conjecture ? one so glorious to be thus debased , one so near to god to be thus deserted , &c. how astonishing a sight was it to see christ hang upon a cross ? the purposes designed by it must be answerable to the wonder , and so we shall acknowledge , when we understand the justice and purity of god , the evil of sin , the harmony of divine government , the value of pardon , and eternal life , the honour of the mediatour , and the influence of his obedience on myriads of angels . at present we see the pardon of sin made consistent with justice . our lord endured that punishment of sin , that god might be glorious , whilst the believing sinner escapes . by this , god declared the righteousness of his government , whilst he glorified his grace in saving transgressors : christs being obedient even unto death , honoured the law above all that men could perform in their best condition : yea , sets it above contempt , when the penitent is forgiven his greatest enormities : so that god as our governor , receives such glory by christs subjection , as it suffers nothing by the impunity and happiness of all who are saved . yea , a dying christ is more fit to awe every one against rebellion , and dispose to the exactest obedience than any other consideration . for the further clearing of this point , i shall propose three enquiries . enq. were christ's sufferings a part of the obedience of christ whereby we are made righteous ? ans. the sufferings of christ were a part of the obedience of christ , whereby we are made righteous . no precept could try his obedience more , than that he should make his soul an offering for sin. herein he outdid the loyalty of all beings ; for the proof of this point , i shall give you some further evidence , that christs sufferings were a part of his obedience . . whatever was endured by christ was injoyn'd on him in a way of authority , upon supposition he would be redeemer . he agreed to be a subject and servant : he learned whât obedience was , even by what he endured ; heb. . . and still acknowledged an authority over him as mediatour , this commandment i have received of the father 's john . . not as i will but as thou wilt ; were his words ; when the human nature hinted so much reluctancy , as expressed the cup to be truly bitter , mat. . . . christ's sufferings were endured by him in a way of obedience , he obeyed in whatever he endured . isa. . , . the lord god hath opened my ear , and i was not rebellious , i gave my back to the smiters . &c. mat. . . he shews the most obediential regard , thy will be done . phil. . . he was obedient unto death . the law of mediation injoin'd it , his will exerted its true consent , even giving up the ghost . . the efficacy of christ's sufferings much depended on their being acts of obedience , had they been against his will , or had he repented after he had first agreed , men had fail'd of salvation . heb. . . . lo i come to do thy will , o god. by the which will we are sanctified , through the offering of the body of iesus christ , one for all . the will of god appointing and accepting this atonement , and the will of christ obeying and freely performing what was appointed , are that we are saved by . the obedient heart of christ , in all gives a power thereto . hence there 's a stress laid on his voluntariness in his work ; he gave himself . gal. . tit. . and he offered himself . heb. , . he testified this in being the priest , that offered himself , as well as the sacrifice that was offered . these being such amazing instances of obedience , tended much to glorify gods government , how sacred is that authority , and how binding are its mandates ● when the son of god in flesh will observe them , even when they require such sufferings to be endured and submitted to . these are harder precepts than angels or men were ever called to obey , and therefore how chearful should they be in observing such commands , as be less humbling and difficult ; especially when the authority of gods precepts are founded in his absolute dominion over them ? but christ could be under no law , till by his own consent , he was willing to be a subject . i infer then , that if christs sufferings were a part of his obedience , then we are made righteous thereby , or we are made righteous by only some part of his obedience , which i suppose you 'l not affirm . . christ's sufferings are a part of christ's meriting righteousness , this will both prove that they are part of christs obedience , and that we are made righteous thereby . unless any should surmize , we are made righteous by some what of christs , besides his obedience ; or , that his meriting righteousness doth not conduce to make us righteous . that christs suffering are apart of his righteousness , might be demonstrated many ways , as first , they were part of the condition whereupon christ had a right to mens pardon and salvation . isaiah . . second , christ pleads and interceeds in the virtue of his sufferings . iohn . , . third , we are justified by his blood. rom. . four , they are meritorious of what blessings we receive , but these things will be insisted on in the third enquiry . . enquiry . was christ's incarnation a part of his humiliation ? ans. christs incarnation was a part of his humiliation . to argue this point with evidence , i must mind you , that the subject of this proposition must be taken as it naturally lieth , i would think it of no use to you , and in it self a vain question to ask ; had christ assumed our nature in another state than it is since the fall , or had christ become incarnate in another manner , than by being conceived in the womb of the virgin ; whether then his incarnation had been a part of his humiliation ? thô i know some popish schoolmen ungroundedly affirm , that christ would have taken our nature into union with him , if adam had not fallen , and so there would not have been that place for his humiliation , yet i think not hard to prove , that for the eternal word to become incarnate in any manner , would have been a great humiliation ; and there must have been somewhat that would have rendred it so , or he would not have assumed our nature . but we have nothing to do with such chimaeras , christ was incarnate , he hath assumed our nature , the word of god tells us , in what manner he assumed it , and to what ends , and in what state. therefore we must in our question speak of christs incarnation as it was , and not as it was not , and which ever way it be decided , every one must confine his conceptions according as the subject in the question is stated , unless they will deceive others and themselves . i shall offer these reasons to prove , that christs incarnation was a partt of his humiliation . r. the word of god in express terms affirms this , phil. . . but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men. let us for the better apprehending the force of this text , consider , . the context . . the words in the verse . . the objection that can be offered to enervate it from v. . for if the context tend to prove that christs incarnation was a part of his humiliation , and the text in plain words affirm it , and there be nothing in the whole against it , the proof must be express ; only let me give you the verse as it is in the original , which by our translation is darkened . christ emptied himself , taking on him the force of a servant , being made in the likeness of men. . le ts consider the context , the apostle had commanded self-denial , charity , and humility , ver . , . this charge he inforceth by christs example ver . . let this mind be in you which was in christ jesus ; lhat he might give this instance , the greater advantage . . he shews the glorious dignity of christ as god. ver . . who being in the form of god , thought it no robbery to be equal with god. he was equally glorious , he that assumed our nature , and suffered in it , was as excellent and the beams of his glory as illustrious , as god himself ; being of one essence and nature with god , and having no other nature besides his divine . . he then proceeds to tell them , how this glorious one humbled and debased himself , v. . of which presently ; and thereby lets them see , how meet it was , that they should not grudge at denying themselves , or being the most lowly and humble when christ , so infinitely more glorious , was content to become so low and mean , as to take our nature , and suffer in it . you see the context requires , that whatever is affirmed in this seventh verse must refer to christ's debasement , or it cannot answer the plain scope of the apostles reasoning ; which is , to perswade men to be self-denying , from this example of christ's humbling himself . . the words of the seventh verse are next to be considered , he made himself of no reputation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the first expression , if you regard the derivation of the word , it amounts to this ; he rendered himself such , as if his perfections and glory were vain or useless . the word is consonantly translated , cor. . . make [ my glorying ] void . it 's render'd by tertullian , se exhausit . &c. of all , made himself nothing : by beza , quasi ex omni seipsum ad nihil redegit . zanthius raiseth it higher , se evacuavit omni g●oria & aequalitate cum patri : he emptied himself of all glory , and equality with the father . indeed who can comprehend the utmost of this examinition . now these words must refer to his incarnation , as what let in , and made him ●●pable of all the subsequent sufferings . the next words are , he took on him the form of a servant ; or taking on him the form of a servant : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherein was this ? i answer , in taking our nature . for by assuming this nature , he became god's servant , and subject to his authority , as if not his own master , thô a servant to man he never was . he that was in the form of god , that is truly so , was in the form of a servant , that is truly so ; that is the sense the next words confirm , and was made ( or being made ) in the likeness of man. not likeness , in opposition to the reality of the humane nature ; but a conformity in nature , and the natural operations thereof : he assumed our very humane nature . i hope then the plain order and import of the words appear to be this : the lord iesus did greatly empty and humble himself in taking our nature , by the very assumption of which nature , he was a servant . and lest you should think , that by being a servant is meant some servile debasement after he assumed this nature , and not his meer incarnation , the apostle explains it yet more ; being made in the likeness of a man , is added after the form of a servant . nay , lest any one should deny his incarnation to be part of his humiliation , by inverting the order of the words : he proceeds , v. . and being found in habit or fashion as a man , he humbled himself : q. d. being thus emptied and debased in taking our nature , and being to observance in a state common with other meer men , he went on to undergo those sensible sufferings , which his humane nature rendred him capable of enduring . which leads me , . to the objection from v. . being found in fashion as a man , he humbled himself , becoming obedient unto death , even the death of the cross . whence may be objected , that his humiliation is confined to his dying in the humane nature , after he had assumed it . a. christ's dying was a great part of his humiliation , but that doth not argue that it was all his humiliation . christ's death , and lying in the grave , finished his humiliaiton ; but it doth not follow , that was the beginning of it . his incarnation did begin it , thô he proceeded to consummate it by obeying unto death . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or emptying himself , which is ascribed to his incarnation , doth as truly express an humiliation , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render humbled : yea , the former denotes a far greater humiliation , as to the significancy of the word . to conclude this ; i cannot conceive , how the apostle could more expresly assert , that christ's incarnation was a part of his humiliation ; nay , he seems to lay a very great stress upon it ; and variously expresseth christ's assuming our nature , as that wherein the wonder consisted most . oh that he , who had a glory shining equally with the father , should so submit to the with-holding of it , as to be made a man. let me mind you , that the socinians will thank any man that denies the sense i give of this text. . r. christ did in his very incarnation , in obedience to god's command , voluntarily submit to the concealing and suspending of his manifestative glory , that he might be capable to suffer the utmost punishments he had engaged to endure . this argument will appear in greater strength , if we consider it in its several parts . . by shewing what a concealing and suspending of christ's manifestative glory there was in his very incarnation . . that submiting and enduring this in obedience to god , and for the ends he thus assumed our nature , was truly a degree of humiliation . . i shall answer an objection that may be offered against the son of god being capable of being humbled . . there was a great suspending and concealing of christ's manifestative glory in his very incarnation . our nature was taken as an obscuring vail , and in the manner of assuming it , that vail was exceeding thick ; which will appear in these things : . christ was conceived in a woman's womb , there was he confined the usual time ; he was born , he s●ent part of his time in the unactive state of infancy and childhood . he was capable of growing in knowledge , luke . . this points to the manner of his incarnation ; and is there no conc●alment of his glory herein , no laying it aside ? oh for god-man to be at any time unactive as an embrio , or child in the womb ! for him to be born of a woman , for him to pass through the incapacities of infancy , and the like necessary consequences of the manner of his incarnation ! sure here 's a suspension of glory . eve was formed in a way more glorious . whereas the apostle notes it of christ , that he was made of a woman made under the law , gal. . . . christ in his very incarnation assumed the humane nature when in a low state , yea after the fall , and subject to many effects of that fall. it was not a glorious body , a spiritual body , a body cloathed with immortality ; but a body subject to hunger , thirst , weariness , yea death it self . the apostle leaves a remark on this , cor. . . thô we have known christ after the flesh , yet know we him so no more . further , what a vail was it , that he assumed our nature after man had sinned , after he was condemned , and part of the sentence executed : yea , there was need of an extraordinary way of generation to prevent the propagation of guilt , and defilement to him ; our lord was subject to grief , fear , trouble , temptations from without , &c. and the same infirmities as we fallen men are , sin only excepted , heb. . . and was all this no humiliation ; his meer incarnation was his assuming a body , in the frame and habit whereof these infirmities had actual place , and not a body exempted from these : he was in the likeness of sinful flesh , rom. . . . the apostle includes christ's incarnation in his inferiority below angels : heb. . . we see iesus , who was made a little lower than the angels for the suffering of death , &c. thô his exaninition in assuming our nature be not all , yet it is a great part of his minoration ▪ as taking a nature below the angelical : thô he could soon raise it above angels when he had assumed it , and finished his work therein ; and hence some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a little while . but it 's plain , that the humane nature in it self is below the angelical ; and therefore in taking this lower nature , he was so far humbled , and went so far further from his glory . . christ's receding from his glory , in taking our nature in this state , and after this manner in obedience to god , and for the ends for which he assumed such a body , was truly a degree of humiliation . that christ should become man , was one article submitted to by him , heb. . . it was a debt , heb. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he was incarnate ; and that in the very described manner , that he might be capable of enduring those full effects of sin ; that he might tast death for every man , be tempted , and the like . had not he assumed our flesh , he was not capable of enduring these ; yea , had he not assumed our nature in an humbled state , and submitted to a vail on his glory , the world would have been dazled with his brightness above the sun 's ; and none durst have blasphemed or assaulted him . but our lord was thus incarnate , his humane nature was in this humbled condition , and not in an exalted state when he assumed it , and begun not to be humbled afterwards ; he laid by his glory when he put on our flesh in his conception ; and therefore , iohn . . he prays , glorifie me with that glory which i had with thee before the world began . and the apostle reckons it as a degree of his humiliation ; gal. . . made of a woman made under the law . yea , i think it might be demonstrated , that the lord 's quitting the display of his divine glory in his conception , birth , and the whole time of his life , was the greatest degree of his humiliation . and what can exclude his incarnation , especially in such a manner , from being a part of humiliation , unless this following objection ; for it was in a way of obedience , his glory obscured , and this to abasing purposes . obj. how could the divine nature be humbled ? a. it was the eternal word , or the second person that was humbled , as far as his incarnation obscured his glory in the way above described . . the divine nature essentially considered , could neither be humbled , nor exalted ; nothing can add to , or take from it . . neither could the divine nature feel or resent sufferings in the same manner as the humane nature ; it was not capable of passion . . yet the eternal word was capable of laying aside his manifestative glory , of subjecting himself to do so in obedience to the father , and persuant to his covenant undertaking , and to make himself capable of drinking the whole of the cup , by being cloathed with such flesh , and that in a manner so obscuring of his glory . it 's more strange , that this should be questioned by such who ascribe to christ acts properly mediatorial before his incarnation . . r. christ , for his very incarnation among other things received authority as a reward ; iob. . . he hath given him authority to execute judgment , because he is the son of man. if you say , he was not capable of such a gift but as the son of man , even that argues a degree of humiliation ; that the person to whom all was due by virtue of his divine essence , should assume another nature to be capable of this as a gift . but the words express his being the son of man to have a causality , " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority is a reward for his incarnation , among other things : and if this be rewarded , it must come within the compass of his humiliation ; for all christ's meritorious acts come under the consideration of his being humbled , and the acts of his exalted state are not properly meritorious . i might add other reasons , as from the dependant state to which christ became subject , by assuming our nature ; and from the way how the glory of christ's person added to value the sufferings of the humane nature , &c. but i think what is already offered is sufficient . obj. if christ's incarnation was a part of his humiliation , then he is in a state of humiliation in heaven . a. . christ's continuing in the nature assumed when he hath exalted it , may not be a part of his humiliation , and yet his assuming that nature was a part of his humiliation . the act of assumption is one thing , remaining united is another : the nature in a humble state , as it was when he was incarnate , is one thing ; that nature in a perfected glorious state , as it is now in heaven , is another . christ doth not in heaven assume our nature denovo ; but remains united to that nature which he assumed in the womb : and the state of this nature is now glorious , whereas he took our flesh when it was inglorious . a prince may humble himself in marrying an ignoble , deformed , sickly beggar ; and yet it will not follow he humbleth himself still , because he lives with her as a wife , especially if he hath ennobled , beautified , healed , and enriched her . . saying ; that christ's humane nature is exalted in heaven , is an acknowledgment , that christ was humbled in taking our nature in the manner and condition he assumed it in . would christ's body be in an exalted state , if it were in the form it had in its first conception ? yet so it was in the moment of incarnation . were it exalted if still to be born ? yet so it was . would he be in an exalted state , if still an infant or child ? yet this was necessary from the manner of christ's incarnation . would this nature be exalted , if still subject to weariness , pain , grief , hunger , shame , temptation , and death ? yet such was the frame and habit of it when he assumed it . this vast difference in the state of christ's body in heaven , and when he became incarnate , may convince us that christ humbled himself in assuming it ; unless you will suppose it was first a glorious body , i. e. when he took it , and after he assumed it , it was deprived of that glory , and humbled , and then again exalted : but such conceits i pass by . . i might add , thô the exalted body of christ be now a more fitted medium , whereby the divine glory is exerted and manifest , and also the glorious purposes attained by the hypostatical union continued , do compensate it ; nevertheless the human nature is in a sense at present some vail upon the glory of christ , as the eternal word , notwithstanding the exaltation of the humane nature ; cor. . . but these things are so beyond our comprehension , that an humble reverence doth best set limits to our thoughts . but what hath been insisted on , without enlarging on this , may suffice to give us juster thoughts of our selves as men , at least so as not to furmise , it was no act of humiliation in the lord of glory to become man , by being conceived and born ; for him to be a child , to assume flesh subject to weariness , pain , sorrow , faintness , temptation , death , &c. for the creator of the world to assume to a personal union with himself , the lowest sort of intelligent creatures ; and for the lord of glory to become a subject and servant . i shall conclude this point , by giving you the westminster assemblies judgment ; less catech. q . wherein did christ's humiliation consist ? a. christ's humiliation consisted in his being born , and that in a low condition made under the law , & c. you see that they thought christ's being bo●● was a part of his humiliation . and not only the miseries that followed his being born , nor the low condition wherein he was born . 〈◊〉 tech. q. . the estate of christ's humiliation , was that low condition wherein he for our sakes emptying himself of his glory , took upon him the form of a servant in his conception , and birth , life , death , and after his death till his resurrection . q. . christ humbled himself in his conception , in that being from all eternity the son of god in the bosom of the father ; he was pleased in the fulness of time to become the son of man , made of a woman of a low estate , and to be born of her with divers circumstances of more than ordinary abasement . you see his very becoming the son of man ; and his conception whereby he was incarnate , were parts of christ's humiliation . . enq. did christ by his death and sufferings merit any thing , and that for us ? a. christ by his death and sufferings merited , yea even saving blessings for us . i shall , . premise somewhat that may tend to clear this . . i shall prove the thing i affirm . . let this be premised : christ's death and sufferings may be conceived of , first as satisfactory , and then meritorious . on the other hand , christ's active obedience is to be conceived , as first , fit to be meritorious , and then satisfactory . the reason of the former is this : had not christ's death and sufferings been for to make satisfaction , god had not admitted them , or delighted therein , as the merit of any benefits ; nay , god would have looked at them with dislike , in stead of accounting them a meet price of blessings . the reason for the later is ; that had not christ's active obedience been perfect , and so fit to merit , it could not satisfie , or be a recompense for man's disobedience , by vindicating the injured glory of god's righteous government . imperfect obedience had tempted creatures to offend , instead of atoning god for the offence . . i shall prove , that christ's death and sufferings did merit greatly , and that for us . short hints will suffice to confirm a position to plain . . r. that for which christ was rewarded , both as to himself , and as to us , did truly merit , and that for us . but christ was rewarded , both as to himself and us , for his death and sufferings . that christ was rewarded for his death and sufferings as to himself , is past question , phil. . . wherefore god hath highly exalted him , and given him a name above every name . the covenant of redemption adjusteth this ; christ claimeth this oft as of right , and the father is oft said to perform it as of justice . that christ was for his death and sufferings rewarded as to us , is as evident . all the saving benefits we receive are part of christ's reward , and dispensed as such : isa. . , . he shall see of the travel of his soul , and shall be satisfied , by his knowledge shall my righteous servant justifie many , for he shall bear their iniquities . therefore will i divide him a portion with the great , and he shall divide the spoil with the strong , because he hath poured out his soul unt● death , &c. i shall presently instance the saving blessings , which we receive for the sufferings of christ , as the procuring ca●se thereof . . that which is the price of our redemption , did merit for us ; but christ's death and sufferings were the price of our redemption , &c. cor. . . for ye are bought with a price . pet. . , . ye were not redeemed with corruptible things , but with the precious blood of christ , &c. acts . . to feed the church of god , which he hath purchased with his own blood . you cannot doubt but that by which we are redeemed and bought did merit ; the just god was a detainer of us as guilty offenders , until christ by death made reparation to his glory . . that which is part of the righteousness of christ , for which we are justified , did merit for us . but christ's death and sufferings are part ( at least ) of the righteousness of christ for which we are justified , &c. rom. . . we are justified by his blood . it 's by this blood as the procuring cause , this was the propitiation : hence his blood is said to cleanse us , iohn . . i hope you will not doubt , that that of christ , for which we are justified , is at least a part of christ's righteousness . . if christ's poverty merited riches for us , then his sufferings merited for us ; but christ's poverty merited riches for us : cor. . . for ye know the grace of our lord iesus christ , that thô he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . he was owner of all things , but for a time he quitted as it were his claim , to acquire treasures for us , who has forfeited all : he had not a cottage of his own to lay his head in , that he might purchase mansions for us . . that in the virtue whereof christ intercedes for , and gives out the saving blessings we receive , did merit for us ; but it 's in the virtue of his death and sufferings that christ intercedes for , and gives out the saving blessings we receive . he is entred into the holy place , heb. . . into heaven it self , v. . there he presents the offering he had finished on earth ; that is , in the virtue thereof he claims , and expects the blessings promised thereto , and merited thereby : the dispensing thereof is committed to him ; and each of them is given to us , and received by us , in the express virtue of that offering . i shall enumerate some , and shew that each is assigned to christ's death and sufferings : col. . . in whom we have redemption through his blood , even the forgiveness of sins . which blood was shed for the remission of sins , matth. . . eph. . . we have redemption through his blood . heb. . . wherefore iesus , that he might sanctifie the people with his own blood , suffered without the gate . reconciliation is owing to the same cause : col. . , . now hath he reconciled in the body of his flesh through death to present you holy , &c. yea , eternal life the sum of all promised good is granted on the same account : heb. . . that by means of death for the redemption of their transgressions that were under the first testament , they which are called might receive the promise of eternal inheritance . can you suppose that we have remission , sanctification , peace , and an eternal inheritance for christ's death and sufferings , and that his intercession for these and other blessings is in the virtue of his blood , and yet his death merited not these . . i might add , heb. . . he hath by one offering perfected for ever them that are sanctified : which must not only prove , that christ's death and sufferings merited for us , but that all saving blessings are under their influence , as the meritorious cause thereof . object . christ's death and sufferings were but the paying of a debt , and therefore merited nothing . . a. was not our obedience a debt ? yea it was so more properly than our sins or punishment . sins are metaphorically called debts , but they are not things we owe to god , but are the neglect of that obedience which we do owe to god , and so oblige us to punishment . punishments are called a debt , not as what god owes to us as a debt , or we to him , but as what we are obnoxious to ●or disob●dience , if god is pleased to inflict them : but yet he is not so obliged to punish us ; as to exempt him from a pardoning . right in the way his infinite perfections will adjust . if the objection then will prove , that christ's death merited nothing , because it was the payment of a debt ; the● it will more follow , that christ's active obedience merited nothing ; for that 's as much at least the paying of a debt , yea more properly . the confusion which this word debt hath induced weak men into , especially as a pecuniary debt , in the doctrine o● satisfaction , i shall afterwards be necessitated to speak to . . a. christ's death and sufferings were acts of obedience in christ , and so they merited . our undergoing of punishment would have been no act of obedience in us , but an involuntary enduring of vengeance : it was not by a divine precept made our duty , but by the sanction rendred due to us . there was a threatning whence it must be endured , but no commandment that made our being punished an obediential act in us . is it an act of our obedience to die a spiritual death , or to be hated and abhorred by the lord ? yea , is being eternally damned a duty performed to god by the tormented ? but whatever our lord jesus suffered , was obedientially and voluntarily endured : it was god's commandment to him , and in him an act of the highest obedience to god ; he pleased god therein . ioh. . . therefore doth the father love me , because i lay down my life . he was obedient unto death , phil. . . his willing subjection to god's authority and design herein , was that which gave life and en●rgy to his sufferings . truly christ's dying was the highest act of obedience , and what we call his active obedience , yields no instance that equalleth this . it followeth then , that if christ's obedience could mer●● , then his death and sufferings merited , because they were strictly acts of obedience : his very ensuring them was obediential . . a. thô death was due to us as sinners , yet death was not due to christ , but as it was to be satisfactory and meritorious . it was thus proposed to him by the father , and thus consented to by himself . he was to bear it as a punishment for the satisfaction of governing justice , and to merit the pardon of sinners ; his sufferings were a pardoning price . he had committed no crime , and therefore deserved no punishment , nor needed any pardon . but he was willing to bear the punishment of our crimes , that thereby he might merit our forgiveness , in a way consistent with the perfections of god , and conducive to the glory of divine government . hence , is. . . the chastisement of our peace was upon him . it on him was a chastisement for our peace , as it s designed end. true it was for sin , or it had not been necessary , nor yet a punishment , but yet it was to purchase our salvation , or he had not submitted to it . . a. the immediate efficacy and operation of christ's sufferings upon us , are as they be meritorious . christ's death must be satisfactory to god , or he would not have accounted it meritorious of peace to us ; nor granted us benefits on the account thereof . provoked justice , and the injury to divine government by sin , stood in the sinner's way , yea stood in the way of all merit for good to us . there must be a propitiation for sin to god ; and this being made to god , it 's accepted as a ransom and price by him , and so it operates on the sinner in a way of merit consequential of that satisfaction we are redeemed by christ's blood as a redeeming price ; we are saved by it as meritorious of salvation : thô it was also offered as an atonement , and supposed to be so , ere life could be granted to men for the sake thereof . . a. it were a great reflection on the father , and upon christ , as well as destructive to sinners , to suppose , that christ by his death and sufferings merited nothing for us . god is strangely represented , if he will have his innocent son die for sinners , and yet his death not be allowed meritorious of the release of sinners . we conceive not of christ according to his wisdom , that he would make his soul an offering for sin , and not thereby purchase the release of sinners in his way . and as to the concern of sinners , what avails it them , that christ died to honour justice , if their pardon , adoption , and glory , be not merited thereby ? if we should conceive that christ died for us , and yet thereby merited not that we should not die , but live ; it would infer , that christ's satisfaction did no more than make it consistent with god's glory to save believers , but not certain that god would save those that believe . i say , believers , because christ died to purchase salvation absolutely for none but them that would believe : thô he purchased faith for the elect , ( whereby their happiness is as sure , as if absolutely purchased , ) and the serious offers of salvation on the terms of the gospel for all men that hear the gospel . i hope these considerations will induce you to conclude , that the death and sufferings of christ are meritorious of saving blessings for us . thô i grant , christ's active obedience was meritorious , yea and in a very proper sense satisfactory too ; yet if it were necessasary , ( which it is not , ) that we must confine the merit of salvation to either his active or passive obedience , i should esteem it abundantly safer to confine it to his passive obedience ; as olevian , piscator , windelin , gataker , pitcairn , and many of our greatest divines , have done . i shall contract the application of what you have heard , and leave the improvement of such inferences as these to your minds . . how great and awful an evil is sin ! besides the defilement which it brings , the debasement of our rational nature by it , and that obnoxiousness to punishment which attends it , we have seen how contrary it is to the holy nature of god , and what an injury to the glory of his government . this is that provocation which essential justice required , an atonement for , and the wisdom of god , saw necessary to punish in the most awful manner in his very son. what an offence was that , which when his boundless grace made him willing to forgive , yet his other perfections would not admit to pass unpunished ▪ that the government of god might receive no damage by man's impunity ? the agony and death of our redeemer as convincingly testifie the evil of sin , as the howlings of the damned , yea in many respects far more . this is that of which without blood there is no remission , heb. . . yea for which the blood of christ alone was a fit propitiation , ioh. . . the blood of him alone that was god could wash it out of god's books , and fetch its stain out of our consciences . whatever wonder is displayed in the method of redemption , proclaims the odiousness and disorder of sin. let us then humbly bewail our past offences , wonder that we can make a mock of sin , be in distress till our pardon be sealed to us , watch and be afraid of all sin for the future , and be restless whiles this worst of evils hath any room in our hearts , or advantage to break out in our lives . . the governing justice of god is strictly exact , and his authority sacred ; god is infinite in mercy , but not to the least detriment of justice ; he bare a good will to the elect , but will not eclipse his throne in forgiving them . he will be just even when he pardons , rom. . . his son must obey in our nature , if we neglect or fail to obey ; his son must die in our flesh , if we offend , and yet obtain remission . angels irremediably perish for their rebellion , having no god in their nature to atone for them . if sinful man escape , it 's by a satisfaction made by christ in their nature as their sponsor , heb. . , . more of this afterwards . let us reverence his laws , tremble at his threats , submit to all he prescribes , and serve him with reverence and godly fear , for our god is a consuming fire , heb. . , . . how amazing is the love of the father , in giving his son for us , and as astonishing is the love of christ in giving himself for us ! the indignation of god against sin , and the love of god to sinners , contend in this instance . god takes occasion to display his love , while he vindicates the honour of his justice : rom. . . but god commendeth his love towards us , that whiles we were yet sinners , christ died for us . he doth herein not only assure us of his love , but gives to angels and men an instance of the infiniteness of that love of his . by this , beyond any other , he proclaims how much he can love . can you question it , when you consider him so provoked by sin , when you weigh the dignity and dearness of his son to him , the humble state he was to enter into , and the astonishing miseries he was to endure in that state ; and this for vile worms , and careless resolved enemies . well might the apostle say , herein is love , not that we loved god , but that god loved us , and sent his son to be the propitiation for our sins , joh. . . alas ! all creatures love to god is not worth the name of love , in comparison with his love to us . how should this aggravate our unkindness , raise our admiring thoughts , heighten our esteem , unite our hearts to him , render him the object of our supreme delight , and render our obedience to his commands exact and pleasing , yea join'd with the greatest zeal for his glory , and serviceableness to his interests . the father's love must not be overlook'd , which too many are guilty of , by representing him to their m●●ds as only exacting satisfaction from christ , not minding that he provided and gave christ to make that satisfaction . our blessed redeemer's love is alike unaccountable ; he was not ignorant of what attended his undertaking when he subscribed it , he knew all the abasement of his humble state ; he understood all the bitter ingredients of the cup , how deep every nail in the cross was to pierce , what impressions divine wrath would make , and what an eclipse his own vailed glory would occasion . but yet his love was sufficient to take on him all this weight , and carry him through the utmost of his undertaking . his kindness was not quenched by floods of sorrow , nor his heart changed when he felt the most ; with the bitter cup in his hand he embraced them , for whose sake he was to drink it . ioh. . . when iesus knew that his hour was come , having loved his own , he loved them to the end . what care took he of them ? what allowance did he make for the weakness of their flesh ? how kindly doth he assure them of eternal mansions with that pathetick accent , if it were not so , i would have told you ? joh. . . how earnestly did he pray for them ? ioh. . how soon doth he visit them without upbraiding their sad desertion ? &c. yea our blessed jesus retains the same affectionate heart towards us in heaven , after all he endured on earth : he ever lives to make intercession for us , heb. . . as if that were the very business and end of his living . how precious should christ be to us , to us to live should be christ , his dominion we should acknowledge , and obey his law ; who so dearly bought his government , rom. . . let us be entirely resigned to him , and with joy endure the utmost for his name ; for we are redeemed by his blood. be careful and studious to imitate him , as what expresseth our esteem of him , and most answers the great ends of his undertaking : rom. . . tit. . . . that sorer punishment denounced in the gospel against such as neglect salvation by christ , is exceeding just . heb. . . of how much sorer punishment suppose ye shall he be thought worthy , who hath trodden under foot the son of god , and hath counted the blood of the covenant wherewith he was sanctified an unholy thing ? &c. it 's equal they die in their sins , notwithstanding the remedy , since they refuse it ; and that the wrath of god abide on them , who despise his reconciling love. but that 's not all , the gospel proportions its threatnings to the aggravated sins of unbelief and impenitency ; that we will not come to christ , for the life he purchased by his death , is worse than our first forfeiture of life . by this we trample on christ as odious , and esteem his blood profane and vile . we spurn at the tenderest bowels , and contemn the riehest grace . we approve of our apostacy , and hug our chains . we downright tell god to his face , i chuse to be damned , rather than be saved by christ. can any think it strange , that their fall should be the lower , their flames the hotter , and the reflections of a tormenting conscienee more penetrating . it 's in flaming fire christ will take vengeance on such as obey not the gospel , who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power . the blow intended for such , is too great for a created instrument to give , therefore it will be immediate by the presence of the lord ; yea it will be so awful , as shall make the power of god's arm glorious in inflicting it . marvelous is the instance by which god intends to glorifie any attribute ; sore will be that misery by which god will get eternal glory to the strength of his power , in making wretches miserable . oh! tremble at gospel vengeance , and credit gospel threatnings , lest you feel them , and thereby christ not only become useless , but also terrible to you ? what will your case be , when he shall avenge his despised blood , and execute that which is the condemnation ! joh. . . and know , o! obstinate sinner , thy ruine is as sure , as it is dreadful . heb. . . how shall we escape , if we neglect so great a salvation ? there 's no possibility of escaping , thy own awaken'd mind being judge . hath god a dearer son to give for thee ? will god be a liar , and perjured for thy sake ? can'st thou hope for this , as thou must , since he hath so often declared , yea sworn , that the impenitent unbeliever shall never enter into his rest. undo not thy self by hopes , without any word of god for them , yea so expresly against his word , which so many thousands already feel the certainty of . obey the gospel for salvation thou must , or its sorer vengeance thou shalt eternally undergo . . the faith and joy of a sincere christian are well grounded , notwithstanding his many offences , and great forfeitures . our sins are many and great , can god forgive them ? i am exceeding unworthy , how shall god deal with me as his child , or admit my wearing a crown of glory ? can i expect this , or have any joyful hopes concerning it ? truly these are necessary challenges , if the price of salvation be unknown . but consider , o soul ! that thy pardon and eternal glory are purchased by the obedience of the son of god in our nature , and secured to thee by the covenant made and ratified in the virtue of christ's blood. thy sins have not dishonoured god above the glory which redounds to him by the sufferings and merits of thy redeemer . that was done and suffered by christ , which in the balance of justice more than compensates whatever is to be forgiven thee , or is promised to thee . no perfection of god is aggrieved by any thing the gospel grants to the persons it designeth : art thou a godly believer , thô a weak one ? even thou mayest rejoyce in god through our lord iesus christ , having now received the atonement , rom. . . having answered the first ques●●on , what is the obedience of christ , by which we are made righteous ? i come to the second question . sermon ii. q what is it to be made righteous by christs obedience ? a. there 's hardly a word in scripture of so various acceptations as the word righteousness . but i shall confine my self to what the spirit of god designeth principally in the text. to be made righteous by christ's obedience is ; . to be made free from condemnation , as if we had not sinn'd , and to be entitled to acceptance with god and eternal glory , as if we had kept the whole law : and both for the sake of christ's righteousness imputed to penitent belie●ers for pardon and adoption . it is not to be made men that never sinned , for that 's impossible ; nor to be esteemed men that personally kept the whole law , for that were false ; both which blessedness by pardon doth demonstrate ; our forgiveness shews our disobedience . . by the merits and spirit of christ to be made obedient to the gospel , at least in those things which christ hath graciously appointed to be the conditions of our actual enjoyment of saving benefits , as the effects of christ's sole righteousness . in the first sense we are made righteous in our justification , which is a forensick act ; and infers a relative change of our state from guilty to pardoned , from non-accepted to accepted , and from being void of right to have a right to the eternal inheritance . in the sense of the second particular , we are made righteous partly in our effectual vocation , and partly in our progressive sanctification and perseverance . this is by the efficiency of the spirit of christ enclining and enabling us to the performance of the respective gospel conditions ; he enableth us to believe for justification , to repent for pardon , to persevere in faith and true holiness for the possession of eternal glory . both these are by the obedience of christ. his satisfaction and merits have a causual influence on both , though these effects be produced in a different manner . we must not limit our being made righteous by christ's obedience , below our being made sinners by adam's disobedience ; as far as adam made us sinners , so far christ makes us righteous , or the reddition is improper : we are as truly absolved by christ's obedience , as we were made guilty by adam's disobedience ; and we are as truly regenerated by christ's obedience , as we were depraved by adam's disobedience . in the first we are made free from the curse of the law due to us as sinners ; in the later we are preserved from being impenitent ungodly infidels , to whom the gospel doth not give a freedom from the curse ; but leaves such under the law 's sentence , yea denounceth greater punishments against them . by the first we have a full righteousness to stand before god in , notwithstanding the exactness of the law of innocency , and all our faults and defects . by the second we are render'd the objects or subjects of that full righteousness according ●o the gospel promise , which is the instrument whereby god bestows it . but hereof more fully in due place . i shall insist most on the first point . . to be made righteous by christ's obedience , is to be made free from condemnation as if we had not sinned , and to be entitled to acceptance with god and eternal glory , as if we had kept the whole law ; and both for the sake of christ's righteousness , imputed to penitent believ●●s for pardon and adoption . i can in the shortest way comprehend the nature and parts of this particular by the following propositions . pro. all men are unrighteous by nature , rom. . . there is none righteous , no not one . we are all transgressors , and therefore each is liable to vengeance , rom. . . all the world is become guilty before god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he might have arrested , and executed judgment upon all of us . when innocency ceased , the sentence of the law took place ; and obnoxiousness to misery inevitably followed . this includes a forfeiture of right to happiness by the law of works ; be sure , if it condemns us by its threats , it cannot reward us by its promise ; disobedience putting us past a possibility of perfectly obeying , which was the condition of its reward . therefore by the deeds of the law shall no flesh living be justified , for by the law is the knowledge of sin , rom. . . god can never speak peace by it to the sinner , nor acquit the offender , because by it he condemns for the least sin , and promiseth life to none but the perfectly obedient . by this law sin is not only known to be sin , but sin is known to bring damnation , and to bar us from happiness . hence , though christ's obedience was perfect according to the law , yet it is not by the law that god pronounceth the believer just , but by the gospel . righteousness comes not by the law , gal. . . no man is justified by the law , gal. . . exh. be affected with that unrighteous state , wherein you all once have been , and the impenitent still remain . is it a small thing to have been rebels against the holy law of your maker ? can you make a light account of being under the curse , which comprehends the utmost misery ? gal. . . this as a flaming sword keeps thee from the tree of life , and with irresistible power binds vengeance on thee , whilst thou art christless . divine wrath points to thee , as the obnoxious person , and in the mean time thou hast no claim to god's favour , no title to god or any saving blessing . in this state the best of you once were , eph. . . and what grace was it , that ref●ued you out of this extremity ? who can enough adore it ? but what is the stupidness of such among you , that can quietly sleep in an unrighteous state ; yea , so long despise and refuse deliverance from it ? hell is your due every moment , and should you die in this condition , as you may without farther warning ; neither the mercy of god , nor the merits of christ , will prevent eternal torments . pro. god is so righteous and jealous of the glory of his government , that his richest mercy admits the pardon of no offender , nor saving benefits to such as in the least fail in their obedience , but on the account of a righteousness at least exactly adequate to what strict governing justice did enjoin and prescribe . it must be a righteousness of obedience as perfect as the law precept required of men ; it must be a righteousness of satisfaction , by bearing a punishment equivalent to what the law threatning denounced against sinners . and because this law in its precepts and threats was a law to men , and they were men that transgressed , therefore justice required that the obedience should be yielded , and the punishment suffered by and in the humane nature . hence even the son of god must take our flesh , if he would be a redeemer : the satisfaction must yield as much glory to justice , as the sin forgiven did injure it . the merit must be proportioned in the scale of justice to the benefit to be conferr'd , and that upon offenders , which render'd what was appointed to christ , to be above what the law required of men. of which i have spoken somewhat already , and shall have reason again to enlarge . rom. . . his righteousness is declared , and he appears just , when the justifier of him that believes in jesus . sin must be condemned in the flesh of christ by his dying a sacrifice for it , that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit , rom. . . exh. adore the authority and justice of god , notwithstanding pardoning mercy . the atonement speaks it , neither is it debased by all the displays of grace . we are as subject to god , as if he had never spared us , and he is still as just , as if all mankind were to be damned . if you despise his dominion , you shall find the edge of his sword , if you reject the atonement , the severity of his justice will instance it self upon you . see then that you provoke not the lord to jealousie . deut. . . pro. no grace , nor act of the best saint can be a satisfaction for the least fault , or a righteousness meritorious of the least benefit . all saints have sinned , yea sins and defects adhere to their best duties . our exactest actions cannot atone for a past crime , because they are no more than what 's at present due from us . imperfect duties cannot merit , because they are not in the estimate of governing justice proportioned to the lowest benefit . a reward of debt can be to none below him , that never sinned and perfectly obeyeth , rom. . . though a reward of grace is promised to the upright , ps. . . when we have done all we now can do , we are unprofitable servants , and by the law of works , the iniquity of our holy things were enough to bring us under condemnation . exh. see your need of a greater righteousness than your own , and submit to the way of its application . rom. . . . for they being ignorant of gods righteousness , and going about to establish their own righteousness , have not submitted themselves to the righteousness of god. they not knowing the righteousness which god had contrived , and appointed for the salvation of fallen man , proudly thought they could by a tale of works , made up with operous costly sacrifices , merit life at the hands of god ; and by this conceit they despised a crucified christ as needless , refused to believe in christ for justification by his merits , and went on in impenitency , as above the necessity of pardon by his blood. which impenitent persisting in rejecting of christ was their non-submission to the righteousness of god. oh the danger of a heart too proud , and a will too stubborn to stoop to christ and his gospel ! alas our own garments are too scant for a covering and unless we accept of a whole christ , we shall be naked , notwithstanding the largeness of his robe . his stripes will not heal us , if we return not unto this shepherd and bishop of our souls , pet. . , . a righteousness to procure acceptation , or merit life , we cannot work out , but blessed be god , christ is the end of the law for righteousness to every one that believeth , rom. . . the end of the ceremonial law , is what the tipes signified : the end of the law of works , as being the scope and issue of it ; for if it had been perfectly obeyed by man , right to impunity , and its reward , was the utmost which that law could confer on innocent man. and blessed be god , christ hath by his obedience merited both these ; and all that will truly believe , shall in christ's right be entitled to both ; tho' for any thing wrought by them , they could never attain either impunity or glory . if you peruse v. . to the . you will find , that god hath put us past all solicitousness concerning the sufficiency and certainty of a christ , who hath a fullness of righteousness for the salvation of sinners : but the thing incumbent on us to be sollicitous about , is , that we comply with the gospel , that we may be saved by his righteousness . v. , . if thou shalt confess with thy mouth the lord iesus , and believe with thy heart , thou shalt be saved ; for with the heart man believeth unto righteousness , and with the mouth confession is made to salvation . without these , neither his coming to dye , nor his resurrection from death , will avail us to salvation oh! then accept of christ , and yield up your selves to him , and to a due and faithful confession of him , as your lord and iesus . . prop. jesus christ , by the gracious dispensation of god , as our law-giver , was admitted , and in our nature did so fully answer the demands of governing justice , as that to its own very glory , it admits the grace of god to exert it self in forgiving believing sinners , and in conferring on them saving benefits in the righteousness of christ. it was not so small a matter , as most account it , to bring justice and pardoning mercy to consist ; to honour the government of god , and save believing sinners , who before were sentenced to dye . but having spoken to some part of this proposition in my former discourse , i shall reduce it to these particulars , which i shall briefly hint at . . it was in our offending nature that christ answered the demands of justice , tho' it was not in our person . rom. . . god sent his son in the likeness of sinful flesh . if without this it had been possible to vindicate the government of god in general , yet without assuming our nature , it would not have been a vindication of the government of god over men in particular ; the sufferings had not been a satisfaction for human offences , as human. . nothing was abated to christ that governing justice exacted ; the substantials of the law were inserted into the rule of his active and passive obedience , and justice adjusted his work to his wages . there 's no common nor special benefit promised , or given , on the account of his obedience to any , but the value of his obedience is proportionable thereto , tho' yet the benefits much exceed what adam forfeited ; and therefore his obedience must transcend what was injoined man by the law of works . . gods government and justice were not only vindicated by christs obedience , but greatly honoured . oh! the lustre cast on gods laws hereby ! never did the authority of gods precepts appear so royal , as when god in flesh so accurately obeyed them ; even to that of dying for sinners . never was the awfulness of gods penal sanctions discovered , as in the tears , sweats , agony , and blood of his glorious and beloved son. there 's no instance of the riches of gods praemiant sanction , as in the rewards which our saviour received . how exalted is his human nature above angels ! and how great are his rewards in his members ! yea , no blessing given to lost man , but it 's on his account . what an attesting eccho have you , ioh. . . . father , glorify thy name . then came there a voice from heaven , saying , i have both glorified it , and will glorify it again . christ spake his part when he had inspected the united force of terrors just besetting him : now is my soul troubled : father , save me from this hour ; but for this cause came i unto this hour . q. d. as heavy as it presseth , as awful as it is , yet father glorify thy name ; abate nothing that will make for thy honour , however my flesh trembleth , and my soul is distressed : be thou great , however low i must be brought : spare not for my crying , so as to abate whatever tends to make thy authority sacred , and justice exact . the father answers , i have persued the interest of my glory hitherto in thy debasement , poverty ; contempt , sorrows , shame , temptations and torments , which are now just a finishing ; my sword is giving its utmost blow ; and then i will be glorious in exalting and rewarding thee : i 'll get my remunerative justice as great a name in thy triumphs , as my punitive justice hath acquired in thy debasements . so christ explains it , v. , . now shall the prince of this world be judged , and when i am lifted up , i 'll draw all men to me . . tho' all was fulfilled by christ when appointed to it , yet it was by a gracious dispensation of god , as law-giver , that christ was allowed to work this righteousness for the salvation of sinners . the law-giver is above the law ; and tho' the law knew no sponsor , whose obedience should procure pardon , and save the guilty ; alius was aliud in its accounts : noxa caput sequitur is its language : the punishment must fall on the sinner , it could appoint no other to bear it , and imputing to the sinner what another endureth , is above its dialect . yet god , the law-giver , had not signified his whole will by the law of works , he had reserved a prerogative whereby he could secure the glory of his government , and spare the rebel ; satisfy justice , and not destroy the sinner ; and be as glorious in forgiving as in punishing . to him the satisfaction was made , and by him accepted , heb. . . and hence the sinner is not free , as soon as the satisfaction was made , but it's when , and on what terms the law-giver and sponsor would adjust ; yea , and the release comes to the sinner as a forgiving act. exh. adore the wisdom and grace of god. oh! what grace that would transfer the punishment ! what wisdom that contrived a way to place it so , that god should be satisfied , and yet his grace be free ! the sinner saved , and yet not tempted to rebel ! the sufferer repaid in glory , suited to what he did and endured ! the redeemed kept humble as pardoned , tho' the pardon was granted on a valuable price ! the gift so bestowed , as to exert authority , and necessitate diligence ! and yet nothing done on the receivers part to purchase the gift , or to rob grace of its glory : it s comprehensively expressed , eph. . , . in whom we have redemption through his blood , the forgiveness of sin according to the riches of his grace ; wherein he hath abounded towards us in all wisdom and prudence . prop. the righteousness of christ in all respects is perfect and compleat , yet christ's righteousness is variously denominated from those different respects . however variously we conceive thereof , it s every way perfect , it 's chargeable with no defect , nor subject to any challenge . . it 's perfect , if you consider it as a meer conformity to the preceptive part of the moral law , in which respect it 's the same as holiness . he was holy , harmless , and undefiled , separate from sinners , heb. . . he was habitually holy above adam ; yea , above angels ; none so full of grace and truth as he , joh. . . no mind so ▪ filled with light , in actu primo , even from the very ●●nning ; no heart so inlaid with the divine image , and enflamed with love as his ; he had the spirit without measure , ioh. . . he had no taint of evil in his constitution , in the womb he was that holy thing , luk. . . and when the tempter assaulted him with the most skilful violence , he had nothing in him , ioh. . . he super-eminently obeyed to an iota all that was required of him , or competent to his person , and this without any defect in the manner , and to the utmost extent of the precept . thus compleatly holy was christ , which holiness went into the matter of his righteousness , and is often called so ; he gave god his utmost due , as a holy law-giver . . it was a perfect righteousness , as the performed condition of the reward promised him in the covenant of redemption . whatever was promised to christ , either for himself or members , was promised upon certain conditions ; some of which were a due undergoing of the bitterest sufferings threatned in the law of works , others were included in that of his active obedience . a penal sanction in case of his failure , had no room in the law of mediation , because of the impossibility of his non-performance , and therefore a right to impunity is of as little concern ; but christ's active and passive obedience , became formally a compleat righteousness , as what he did and suffered , was an exact fulfilling of the condition of the reward in the sanction . he took our nature , he made his soul an offering for sin , he honou● the law , he glorified god , he did all the ●●rk , which was given him to do , and drunk the dregs of the cup , which was appointed him to drink : he fulfilled all righteousness , mat. . . even all that for which he was to be exalted , or his seed made happy ; nothing was omitted by him , or abated to him . . this righteousness of christ , as the performed condition of the reward , was a federal righteousness , above what was to be man's righteousness by the law of works ; which could not be , but that the conditions consented to by christ in the covenant of redemption , were other , and greater than what were required of adam by the covenant of works . i shall give you a few of many instances of conditions , appointed to christ in the covenant of redemption , above what the law of works required . the law of works did not require the person obeying or suffering , to be the eternal son of god in our nature , but the covenant of redemption required this ; should i name no more , this would fully prove the point . but i add , the law of works did not exact an obedience above what innocent adam was able to perform , but the covenant of redemption did this : and christ so obeyed in our nature , ( not needlessly ) as must fill the angels with admiration to see themselves outdone . the covenant of works did not exact punishment even to death , from the same person as still yielded perfect obedience , but the covenant of redemption did this . the law of works did not require , or appoint a vicarious punishment or obedience from a sponsor for others , but limited both to the persons originally subject to the law , whereas the covenant of redemption appointed this . the law of works did not command the sufferings of any , as a reconciling propitiation , but the law of mediation did this . my reason for that is , the law of works did , by its threats , denounce vengeance against sin ; but this was not by a precept upon obedience whereto , the sufferer could merit peace and reconciliation , whereas the law of mediation appointed christs death for a propitiatory offering , and in dying he yielded the highest act of obedience to a precept , ioh. . . and this to make reconciliation , heb. . . col. . . the covenant of works did , as a condition of impunity and reward , injoin obedience to no law , but - that which adam was under , viz. the law of works , and the positive one , prohibiting the eating of the tree of knowledge of good and evil : but the covenant of redemption required obedience to the ceremonial law , &c. the law of works appointed no more obedience than governing justice , as such , had suited to the rewards of that covenant : but as the covenant of redemption had far higher rewards , so it ordained suitable conditions . the law of works appointed no obedience after sin , as a meritorious condition of obtaining forfeited benefits , but the covenant of redemption did this . we may easily perceive , that the conditions prescribed to our redeemer , much differ'd from those the law of works required ; and since christ fulfilled all these , his federal righteousness exceeds that which the law of works prescribed . if you ask , why christ's righteousness must thus exceed what the law of works ordained ? i answer : it 's because it's a greater thing to redeem an offender , than to continue an innocent persons right to impunity : and it 's more to purchase greater blessings for one that hath forfeited all good , than it is to continue lesser blessings , tho' with some addition to one that hath not forfeited . yea , and reconciliation is more difficult than maintaining peace before any enmity . . christs righteousness was perfect , as it was his adjudged just right to the rewards promised him , for performing the foresaid conditions . the dueness of the reward to christ in a way of strict justice is his righteousness . ius ad premium , it was to him a reward of justice and not of grace , because justice proportioned the conditions to the reward , and the reward to the conditions ; if it were not so , governing justice never glorified or discover'd it self in the dispensing of rewards . to finish this point , consider . the reward to which christ hath a right includes all that was promised to christ or to others , on the account of his satisfaction and merits . not only that he should be exalted , and have a name above every name , p●●● . . . with whatever glory or homage which was to be render'd to him as a saviour . but it comprehends all by the father promised , and by himself bequeathed to his members ; as justification , adoption , the sanctifying spirit , perseverance , and eternal glory to his regenerate seed . as also regeneration and faith to all the elect , that they may be raised to be a seed to him , and united with him . . the lord jesus was solemnly adjudged to have performed all the conditions , and to have a legal right to all this reward . his righteousness was adjudged he was justified as foretold , is. . . god by voice declared this , but it was more manifest in his resurrection , and yet more in his solemn enthroning in the heavens , where he sits at gods right hand , heb. . . yea , he had authority given him to execute his own right , ioh. . . exh. rejoyce and glory in the perfection of christs righteousness . you see that in all respects it's compleat . the law of redemption prescribed , as became gods essential justice to propose : to these governing justice annexed a due reward , upon performing the conditions ; the perfectly holy jesus had a right to all the reward , and was solemnly adjudged to have performed the conditions , and to have that right to the reward . his right is founded in a full performance of the conditions , which includes a full conformity to the law of works , yea , and what far exceeds it . in this then we may glory , there 's no blot in his performance , there 's no flaw in his right . can sinners need anymore than this applied ? for it will serve to all the purposes it 's designed to . oh! christian honour it , by laying the stress of thy hopes and comfort on it , and clearing thy interest in it above all good ; it answers guilt , weakness , yea , thy want of all things except that , without which it cannot be applied to thee ; nor its effects attained , viz. a penitential faith. when thy body rotteth in the grave because of sin , thy spirit will be safe , and eternally live on the account of this righteousness , rom. . . thou mayest chearfully venture thy soul upon it . pro. the lord jesus is , and always will be , possessed of this righteousness in his own person . in the lord have i righteousness and strength , is. . . with respect to this it 's said , our redemption is in christ , by which we are justified , rom. . . the meriting acts are over , as acts , but the merit never ceaseth . his sufferings are past , but the righteousness acquired thereby remains ; it 's not only their vertue simply that continues , but the righteousness or right founded thereon abideth . he hath a right to faith for all the elect who are yet uncalled ; he hath a title to pardon for all true believers ; he hath a right to eternal glory for all persevering saints . there is our right best secured . it is for the righteousness that is in christ that we are acquitted and adopted , and on it , as in him , we must still depend . exh. sinners and saints , look to christ as having in him a full righteousness . let this commend him to thy acceptance and trust. sinners , you need him on this very account to answer for your unrighteousness ; all his offers and calls should have power with you from this very motive , he hath a perfect righteousness ; it were else in vain to believe in him , it were to no purpose to repent and turn to him ; were not he by this righteousness mighty to save thee , an answer to his call might not be expected . but know with assurance , that he is a fountain deep enough for thy uncleanness , zech. . . the son of righteousness hath healing under his wings , mal. . . and peace and glory in his power . you may trust the promises , by which the gospel allureth you to christ , for as amazing as the good is which they contain , they are by his righteousness , yea and amen , cor. . . but take care of separating his person from his righteousness , you must accept of him , as a whole christ , if you hope for good by his righteousness ; and your faith must be directed to him in a firm dependance , and entire subjection , or he 'll be to you as unuseful , as if he had not this fullness of righteousness . pro. all graces and saving benefits are dispensed to men in the righteousness of christ. by his satisfaction he render'd it consistent with the perfections of god to visit blind souls with his light , and surprize the dead with spiritual life ; on christs account the spirit descends to strive with the rebellious , and awake the sleepy . his regenerating influences are the effects of christs merits , he acts as the spirit of christ. i do not mean , that christ's righteousness is imputed to men in order to the working of faith in them , as it is in order to pardon ; you may as well say it 's imputed to men in order to the preaching of the gospel to them , for that 's an effect of christ's righteousness ; but these are the result of a divine constitution , wherein christ is acknowledged , but no right in men supposed . the first grace is absolute , and an arbitrary act , as to any claim the sinners hath . though christ hath a right to the elects being brought to believe , yet he transfers not his right to the elect , who till they believe are not united to him , and so are aliens to his righteousness . but god hath an eye to the merits of jesus in all his grants and gifts from first to last , from the least to the greatest . when he forgives sin , it is a rendring to us what is purchas'd by christ's blood , eph. . . it is a giving forth of what he hath bought : we are made kings and priests as a proper reward to christ , and a testimony to his righteousness . exh. say of every saving benefit , and of all graces , this i receive , because the lord iesus hath a full righteousness . the heavens had been brass as to vital influences , but for this ; the word had been a dead condemning letter , but for this ; my sins had been eternally sealed up among his treasures , pledges of his love to my soul i had never found , my prayers would have been excluded audience , christian hopes and comforts i had not intermeddled with , but that christ is righteous , yea , perfectly so . but because his righteousness is great , i have found healings when wounded , strength when weak , my prayers have had frequent audience ; god hath not refused me communion with himself , mine iniquities are removed as a cloud , i joy in gods favour , i glory in his fullness , and have lively hopes to be ever with him . should not that be owned by us in all , which is the consideration upon which all is given . pro. the righteousness of christ is differently applied , and operative , as the gospel distinguisheth the promised benefits with respect to the various conditions of such , who are the persons described in the promises . for explication of this note , . the gospel promises distinguish the benefits that come by christ , and describe the objects of each . the promises are various , and those are all gospel promises that are made to fallen man , for christ's sake . to be a promise to fallen man , and not gospel , to be for christ's sake , and not a gospel promise , are in the nature of the thing impossible . the variety of the promises is obvious , and the persons to whom they are made not alike described . some are made to one grace , some to another grace ; some on one condition , some on another . justification is promised to the believers , pardon to the penitent , mar. . . returns of prayer to him that prays frequently , and in faith , iam. . . glory to the persevering saint , gal. . . abundant glory , or reaping liberally to him that sows liberally , that is , who is abundant in fruitfulness , cor. . . he that hungers after righteousness shall be filled , and the like , mat. . . each of the promises are made in christ's right ; they are but an inventory of christ's claim ; nay , they were made with respect to his merits ; if god could make a promise of saving benefits to sinners without an eye to christ's satisfaction , as the consideration of making that promise , i doubt it will go too far to prove , that he may perform that promise without an eye to his satisfaction . the same objection will not lie against a meer . decree or purpose to give such benefits in and by christ , for this purpose gives no man right to the benefit , but the promise doth give a right ; and to suppose a sinners right without respect to christ's righteousness , seems to weaken the necessity of his satisfaction and merits , who is given to be a covenant , is. . . i. e. for his sake this covenant is made , and by him confirmed and executed . but how ever various the promises are , they grant in his right , they be christ's legacies , they are bequeathed by his testament , and therefore argue that the respective blessings contained therein , are his proper goods , given out by the promises as his donative instrument , and upon terms which the fathers and he thought fittest to prescribe , as rendring the state of the receivers such as they judged most subservient , to infinitely wise , and holy purposes . . it 's christs righteousness that exerts it self , and operates , in conferring the benefits included in these various promises ; this empties it self in all those channels , and influenceth by each of those means ; the blessing conferred is a display of his merits as the procuring cause , whatever power the thing is effected by , or way it 's effected in : christ's righteousness is applied in pardon , in adoption , in the perseverance of penitent believers , gal. . . this is applied in the answer of every prayer ; this is as truly in all additional degrees of grace in some saints , as in any measure in every saint ; yea , in the augmented degrees of glory , as in a state of glory . hence it 's past doubt , that unless we say some spiritual and heavenly benefits are given not by , or for christs righteousness , or that his righteousness may be equally applied , and yet not produce equal effects , then we must conclude , the righteousness of christ is not in the same degree applied unto all , to whom it yet may be applied to saving purposes . it is applied to no true believer , but that it secures to him a deliverance from hell , an acceptance of his person and duties , perseverance in faith , and the kingdom of heaven at last ; but are all as greatly beloved as daniel , as mighty with god as moses , or iacob ? had he that was ruler of five cities as great glory , as he that was made ruler of ten cities , luk. , , , . comp. mat. . . and surely the very preheminence in these respects is owing to the righteousness of christ applied , rev. . . exh. be careful and industrious to be the described objects of the several benefits you desire , according as the promises describe the persons and to whom they are made , yet expect each benefit by christ's righteousness , when you are the described objects of those benefits according to the gospel ordination . in vain do you expect the benefit promised , if you are not the persons to whom the promise grants it , for the promise doth as truly exclude the wrong person from its blessing , as it assures it to the right person . but by what doth the promise describe you to be the person it speak of ? it 's not by your name , but by your character , even your being such a one as christ declares by the promise , he will give the benefit to . would you be filled ? be then one that hungers after righteousness : would you be pardoned for christs sake ? see that you be penitent believers ; for it 's to such only christs righteousness is promised to be applied for pardon . would you reap plentifully ? then sow plentifully ; for if you be of them that sow sparingly , god doth not say it to you , that you shall reap plentifully cor. . . the like i may say of every other promise that is conditional , for therein god moves us to duty by benefits ; he induceth us to what we are more backward , by what we more esteem and desire ; election knows our names , the promises appoints our qualifications : and do not think thou canst plead christs righteousness to obtain the good promised , if thou art not such a one as the promise describes ; for in making these promises , christ hath fixed the way how the effects of his righteousness shall be dispensed ; and by these he requires us to guide our expectations , or they do not answer the end of his publication of them . but when thou art , by the grace and spirit of christ , the characterized man to whom the promise belongs , expect the blessing as the effect of christs righteousness , and not of thine own ; the promise had not been made to thee but for that ; it is in his right the blessing is conferred , whenever any partake thereof , which adds sweetness as well as certainty thereto : the spirit frames the vessel , but christ affords the oyl . by the operation of the holy ghost thou art rendred the designed object of the promise , but look to christ as procurer of the good which the promise is to convey : but more of this hereafter . pro. in and by the righteousness of christ , they that sincerely believe , are , upon gods pardoning of them , as free from condemnation , as if they had never sinned ; and accepted and entitled to eternal glory , as if they had kept the whole law , rom. . . there is no condemnation to them that are in christ iesus , who walk not after the flesh but after the spirit . these are in that state wherein the curse is restrained from arresting them : yea , they are heirs , joynt heirs with christ , rom. . . the gospel-covenant is their charter of right , which is secured by the death of christ , the oath of god , and sacramental seals . the death of christ is to be considered , not only as what purchased the covenant-blessings , of which i have spoken before , but also as what ratifies the covenant to our faith ; by death its irrevocable as a testament ; and it must be sure , or the lord of glory had never died to secure the ends of it ; his death is too great a thing to admit a doubt of the certainty of that charter , by which the effects of that death are granted ; christians being thus free , and thus accepted and entitled , proclaims them righteous . exh. be comforted notwithstanding your faults and weaknesses , whilst your hearts are upright in god's covenant . what is not a just challenge to the sincerity of thy faith , ought not to make thee conclude thy self accursed , or quit thy hopes of glory : failings may cause mournings that we are so imperfect , when they ought not to perplex us as if we were in a lost condition . the same mouth that delivered the curse against sinners in the law , hath published forgiveness , and applied redemption to believers ( though sinners ) by the gospel , gal. . , . if your faults be objected , christ hath answered them : if the weakness of graces be objected , christ hath made up that : if the greatness of gospel-benefits be objected , it 's christ hath purchased them ; and they are bestowed not for thy graces , but for christ's obedience , though it be to such as even thou art , if a sincere penitent , that they are given ; for the gospel-rule doth only appoint the persons who receive the benefits , but not ordain us to make the satisfaction for the sin to be pardoned , or to purchase the glory to be received . wilt thou not let christ appoint his own legatees to his own bequeathments ? and rejoyce in the gifts , whilst thou art the person to whom he declares they belong ? if he had promised heaven to a meer sinner as such , thou oughtest as a sinner to expect it with joy. but he hath promised it to all believing saints , however imperfect ; and must not thou with comfort look for it , and not quit thy hopes , till thou cease to be a believing saint ? yea , he hath ministred further to thy joy , that he will influence thy soul by his warnings against apostasie , by sacraments , and by constant supplies ; so that thou shalt persevere . pro. christians become thus righteous upon believing , by the righteousness of christ imputed to them in their justification , and by the continuance of this imputation they remain righteous . upon our first believing we are justified , rom. . . and there is a constant imputation of christ's righteousness to the believers for his continued justification . did men cease to be believers , god would cease to impute the righteousness of christ to them . did god cease to impute christ's righteousness , men would cease to be justified ; and did we cease to be justified , we should be subject to condemnation . but blessed be god he will cause the true believer to persevere in faith , and so he shall remain in a justified state. god will preserve the habit of faith , enable him to frequent acts of faith , and still prevent damning infidelity ; he will keep thee from a prevailing distrust and rejection of christ as a saviour , luke . . and from reigning disobedience to him as thy lord. i shall explain this great truth of justification by the imputed righteousness of christ , which may be conceived of according to the following heads . . there is a making us righteous , as it is a giving a believer a right to pardon , absolution from the curse , adoption and acceptance , which is by imputing the righteousness of christ to the believer . we must be made righteous before a just god can pronounce us so , or deal with us as such ; there must be a right to pardon e're god will pardon ; this right to pardon is given by god's imputing to us the righteousness of christ ; and the effect of that imputing act seems to be the first consideration in the change made in our state as justified . for the better apprehending of this , you may remember i have before informed you , that christ's righteousness may be considered : ( ) as the full performance of the conditions of the covenant of redemption , which included a full conformity to the law of works ; yea , and mor● . ( ) an adjudged right to the promised reward , for his performance of those conditions . now both these are imputed to the believer in this first consideration , of giving a believer a right to pardon , &c. . the righteousness of christ , as it was the performance of the conditions of our salvation , is mediately imputed to the believer . god adjudgeth , that what christ did and suffered for the actual remission of sinners , was really done and suffered for us , it belongs to us , we are the designed objects of that actual remission , to procure which for us , that obedience was rendred , iohn . . god so loved the world , that he gave his only begotten son , that whoever believeth on him should not perish , but have everlasting life . here we see that god gave his son to do and suffer what he did , that believers thereby might not perish but eternally live. now by grace bein● believers , that we may have a right not u● perish , but live , we have what the son ● given , did and suffered , reckoned and accounte● to us : god looks on what christ did as don● for us , and esteems us believers , them whom his son did that for ; and therefore by his gracious ordination we are the very persons tha● have a right to pardon of those sins , for whic● we were liable to perish , and excluded from life . i say , christ's very performance of the conditions , is imputed mediately in this manner ; if one give me my liberty , which he voluntarily purchased for me at a dear rate , he mediately gives me what he paid for my ransom , though immediately i receive my liberty , and a right thereto ; whereas the redeeming price was paid to my detainer , in whose hands i was captive . so it was to god that christ made satisfaction , and yielded the meriting price ; yet it is applied and reckoned so to the believer , that he receives the same blessings thereby , as if himself had rendred it ; because it was for his title to those benefits that it was rendred by christ. yea , by this imputation it becomes his security for all saving benefits , and pleadable with god by him , with respect to what is purchased for believers thereby , as if he had endured and performed the things christ did . since god adjudgeth he is the person in whose stead christ died , and obeyed , that even he might be entitled to life and not die , thess. . . who died for us , that we should live by him . we have hereby the benefits of his death , and his death to secure those benefits , yea , and as the foundation of our right to those benefits . hence we are said to have redemption and forgiveness by his blood , eph. . . by christ we have now received the atonement , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reconciliation : and herein the blood which did reconcile is applied , it being shed and accepted to be a propitiation through faith therein , rom. . . the virtue of this blood still remains , though the act of shedding is long since past ; and that very act of shedding , is still so referred to in the communication of the benefits to such for whom it was shed , that it is still called a blood of sprinkling , heb. . . not now sprinkled as material blood on us● but as it speaks those better things for us in christ's intercession , and to us in the promises , and as we come to it by believing therein as our security in all we receive ; it being shed for us , that we might have a right to pardon thereby , as the procuring cause . it was given to god as a satisfaction ; 't is given to us as christ's blood triumphing in our peace . though god doth not adjudge that believers made satisfaction by it as their blood , yet he accounteth it that which is actually satisfactory for them , being designed and accepted to be so ; and therefore they are therein adjudged to be entitled to pardon . in the same manner i might speak of adoption , &c. but one instance sufficeth . by this you see that christ's righteousness , as it is his active and passive obedience , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the performance of the legal conditions o● life and pardon , is applied in the manner it is truly capable of being applied : here the vertue and merit of it is displayed and operative ; the designed end of it is obtained ; god expresly acknowledgeth and rewardeth it , in what he bestows ; it 's owned and relied on by the believer as the price of peace , and merit of all good ; it 's made the souls security and plea , as to all its hopes and enjoyments , rom. . . . the righteousness of christ , as it is his adjudged right to his seeds pardon , absolution from the law curse , acceptance and adoption is immediately imputed to believers as his regenerate seed , and members of his mystical body . this right is esteemed , yea , made theirs , they have not meerly the benefits given them● but they are invested in christ's right to those benefits ; christ's righteousness is ius adjudicatum ad praemium , he acquired a right to the reward , and it was adjudged that he had that right , upon his perfect obedience he was justified . now part of the reward was , that all the elect should become his actual seed , and made believers : also , that all his actual seed , even believers , should be forgiven , absolved , adopted , &c. christ hath as great a right to this , as to be exalted ; yea , it 's part of his glory . this right he carried into heaven with him , this right he pleads in his intercession , not as what is to be tried and argued anew , but what is already adjudged ; yet it 's still to be executed , and the blessings he hath that right to , are to be dispensed . believers therefore are not only pardoned , yea , not only have ●●ey a right to pardon , by the promise of pardon to believers , but they have christ's right to that pardon , even his adjudged right that believers shall be pardoned ▪ this righteousness is communicable more immediately , than the very acts are whereby that right was acquired ; it 's transferred to them , but without an alienation from christ. this is included in that gift of righteousness , rom. . . and is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in rom. . . his obedience must be supposed to lose its efficacy ; and his title be reversed , if his living members fail of pardon , isa. . . one article in his covenant , as his reward , being , that , by his knowledge shall my righteous servant justifie many , for he shall bear their iniquities . it may be you will better apprehend the whole by this familiar instance . a person purchaseth a thousand pounds a year for a valuable price , and hath by covenants a legal sure title thereto ; he that purchased gives me by a deed of gift , twenty shillings a year of that estate , to hold in dependance on him and his title ; mediately he gives me the purchase-money of this gift , immediately he gives me this part of the estate , and his title for my security , without which i should possess precariously . it 's a title by purchase , as to him that gave it me ; it comes to me by gift , for i paid him nothing for it ; nor can i be said to pay the seller , though i have by gift the title for my security , which he that gave it me acquired by his payment ; yet still in dependance on him who paid all , hath the main of the estate , and is possessed of the original covenants as in himself . this answers our case , excepting that god is as truly said to give us all , as christ himself can be said to give us all ; god having given his own son to redeem us , and purchase all for us . i need not apply this parallel more than to tell you , that as christ acquired our pardon and acceptance , so we have his very right thereto to secure us ; the whole is exemplified in cor. . . christ was made sin for us , who knew no sin , that we might be made the righteousness of god in him . christ was made sin , not esteemed the committer of the fact , or as filthy by it , but he stood liable and obliged to the punishment of it , and became the sacrifice for it , which is often in scripture called sin. this obligation to bear the punishment is reatus poenae , or if you call it reatus culpae quoad poenam , it 's much the same , though not so safe : yet in this christ is not charged as if he committed the sin ; so we are made the righteousness of god in him , that is , we have given us that right of christ to what was promised him for believers ; and which was contrived and appointed by god to be the way of our salvation ; the debitum poenae for our sins became his , the debitum praemii for his obedience becomes ours . but we no more paid the purchase of that right or title , than christ did commit the sins , the punishment whereof he obliged himself to undergo ; he was made sin , i. e. obliged to die a sacrifice for sin ; to which answers , that we are made righteous in him , i. e. invested in his right , for obtaining the blessings promised to him for us in the covenant of redemption ; and promised to us for his sake in the gospel covenant , when we believe . herein i have stated the first thing included in justification , and upon this the rest depend : hereby we are made righteous in christ's righteousness : though we be not personally innocent , yet christ's righteousness , which fully answered the law , is judicially applied , so as to give us a sure right to be dealt with , as to eternity , as if we had been innocent and perfect , which is what we principally need ; and as much as we are capable of , considering we are sinners , and that we did not provide the ransom , nor substitute him that became so . . god hereupon actually forgives , adopts , and gives the earnest of glory to believers thus invested in the righteousness of christ , and on the account of that righteousness . this is executive justification in part , and indeed all benefits peculiar to the members of christ , are conferred in a way of execution hereof ; unless as we may consider , such benefits as follow pardon and adoption , to refer to justification , as including an additional right resulting from gods pardoning and adopting acts. the reason why i add this , is , that pardon gives a right to impunity , and adoption gives a right to the privileges of children ; and so with respect to forgiveness and adoption , a believer may be called righteous , and frequently in scripture is called so , though inclusively of christ's righteousness , because it 's for that we are so forgiven and adopted . forgiveness is of so great importance in justification , that upon the account hereof we are said to be blessed : yea , it 's put frequently for the whole of justification , rom. . , , . it 's so in the lord's prayer , luk. . . yea , it 's so put in our creed . . god judicially sentenceth the believers thus made partakers of christ's righteousness , and thereupon pardoned and adopted , to be them who have a right to impunity , favour , and glory ; and accepts them as such , notwithstanding all challenges and accusation , rom. . , . who shall lay any thing to the charge of gods elect ? it is god that justifieth , who is he that condemneth ? it is christ that died , yea rather that is risen again ; who is even at the right hand of god , who also maketh intercession for us . this doth not only obviate the accusation of persecutors , against such as are chosen to suffer ; but it answers all challenges against every believer , gathered out of the world by the spirit , pursuant to god's eternal election ; for against the unconverted elect , god himself hath much to charge ; and he lays it to their charge by his law-condemning sentence . but as to the converted , here 's a general defiance , and a large enumeration of what tend to their defence . god justifies them , and this for the sake of christ's death ; and that the death of him who is risen , and being risen is enthroned , and being enthroned intends their security by his intercession . it 's true , if they be charged to have been sinners , they must own it as a true charge : but what then , must they dye for their sin ? no : god declares they are pardoned , and this upon a righteousness more then adequate to the law of works ; and they have no lower a safety from their guilt , than christ's title ; who died , that believing sinners might not dye , but live. indeed , if the charge be , that these are not believers , then god acquits them another way , of which hereafter . this is sentential justification , which is virtual now , and will be solemnized at the great day . . it is the gospel whereby god justifieth us as his instrument ; god in his his word , having declared that he will iustifie him that believes , rom. . . and that we are justified by faith , rom. . . and commanding us to believe with a promise , that we shall be justified if we believe . he doth by this very declaration of his will , justifie the believer . this promise effects what it includes , assoon as the object is answerable to the tenure of the promise . by this he imputes christ's righteousness to the convert , and so makes him righteous ; declares him righteous , and treats him as righteous , in , for , and by christ's righteousness ; and this assoon as he believes . there needs no more to express it now , than this word of his mouth ; unless as we may add the sacramental seals , and also such influences and acts of power , whereby such benefits are conferred as are executive of the justifying sentence ; and so far are a divine declaration of our state as justified . . the object of god's justifying act , is the living humbled , converted believer ; who by faith cometh to , accepteth of , and rusteth in christ as an entire saviour . the promise of this mercy being to such , yea , confined to such ; and unbelievers declared to have god's wrath abiding on them , especially when this gospel is that word of the lord whereby we are justified , gal. . . ioh. . . and . . rom. . . we must then believe ; but it is not faith , unless it be a coming to , accepting of , and trusting in a christ ; it is not a christ , if he be not a whole saviour . when will we believe , if we be not convinced and humbled ? how can we believe , if we be not quickned by the spirit ? yea , of what sort of faith is it , if we are not purposed in our heart to turn from all sins , self and idols to christ , and to god by him ? which turning is oft the word , by which the spirit oft expresseth faith it self , ezek. . , . pet. . . acts , . by what is said , you may answer the main enquiries that occur to your mind concerning justification : qu. who justifies us ? ans. god as our ruler . qu. what doth god do for us , or on us , when he justifies ? ans. . he imputes christ's righteousness to us , whereby we have his right to our pardon , absolution , &c. . he actually forgives , absolves , and adopts us in christ's right , and for the sake of his obedience . and by this forgiveness , absolution and adoption , he further gives us a right to impunity , the in-dwelling spirit , perseverance , and eternal glory . . he pronounces us free from all accusation and challenges that would import a present liableness to eternal death , or bar to eternal glory ; we having christ's righteousness , and thereby our pardon , absolution from the curse , and our adoption for our plea and defence . qu. what is our state by being thus justified ? ans. we are accepted with god , free from eternal condemnation , and entitled to life , as if we had not sinned , but kept the whole law to this time . yea , we have some greater benefits than we forfeited , as union with christ , the in-dwelling spirit , and perseverance , whereby we are secured from forfeiting eternal life for the future . qu. by what instrument or sign of his will , doth god justifie us ? ans. by the gospel-promise . quest. whom doth god justifie ? ans. the true believer , ( whether he know himself to be so or no ) and no others . yea , god in justifying a man , doth as far declare him to be a believer , as he declares him to be justified . qu. when doth god justifie a sinner ? ans. assoon as he is a believer , and not before ; such being the object on whom the justifying act doth terminate , according to the promise . exh. see that your faith be true , and then may you rejoice in a justified state. a f●lse faith will leave you condemned as certainly , as if you had no faith : and a false faith too many have been satisfied with ; simon believed , but yet had neither part nor lot in this matter ; because his heart was not right with god , and he was in the gall of bitterness , and bonds of iniquity , acts . , , . be then solicitous that your faith be right ; see that it be unfeigned and true : true for its principle , even from regeneration ; true for its nature , a fiducial consent ; or such a trust in christ , and in god by him , as receive a whole christ : true for its concomitants , that no saving grace be wanting ; true for its operativeness and effects , that it works by love , purifies the heart , and makes you persevere in sincere obedience , and holy fruits . all this is necessary to the faith the gospel calls saving ; since god will judge your faith , and you by it . exh. be not satisfied meerly with believing , or talking , that there is a full righteousness in christ ; but submit to god's way of imputing it ; else you 'll be no better nor safer by it . thousands are damned as unrighteous , though christ hath a full righteousness . it is not from a defect in christ's righteousness ; no , nor because god fails to impute it to such whom he hath promised it to : whence then ? it 's because they do not savingly believe , and turn to christ. the gospel is god's will , as to the way of the application of christ's righteousness ; and if that be not obeyed we are lost , thes. . . gal. . . heb. . . unbelief , is disobedience to the gospel , and will destroy : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is disobedience , is oft render'd unbelief , rom. . , . heb. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelieving , acts . . and . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to believe , heb. . . the work of the ministry is to call and perswade sinners to comply with the gospel , with an assurance , that such as refuse not , shall be justified by christ ; and they who persist to refuse , shall perish notwithstanding the grace of god , and righteousness of christ , mat. . . acts . , . having thus insisted on this proposition , i am led thereby to this question : quest. are believers as righteous as christ in equality ; or , are they equally righteous as christ ? answ. believers are not equally righteous as christ. sincere christians are in some respect as truly righteous as christ ; but yet that is not to be equally righteous as christ. hence many chuse to say , we are as righteous as christ aeque , but not aequaliter . yea , though one assert an identity in the righteousness , yet that will not argue an equality . it s one thing to have the same righteousness , it s another thing to have it in the same measure . the light in the air is the same as in the sun ; but yet it is in a greater degree in the sun than in the air. obj. . we are equally righteous as christ with respect to his suretiship righteousness . answ. i shall . give you my thoughts concerning christ's suretiship . . prove that we cannot on this account , nor any other , be truly said to be as righteous as christ in equality . this term suretiship righteousness , is no scripture expression , no more , nor so much as the word condition . i say not so much ; for if you consider luke . , , , . you 'll find condition used exactly in the sense objected against by some , ver . , . or else , whiles the other is yet a great way off , he sendeth an ambassage , and desireth conditions of peace . so likewise , whosoever he be of you , that forsaketh not all that he hath , cannot be my disciple ; and ver . , . whosoever doth not bear his cross and come after me , cannot be my disciple , ver . . if any man come after me , and hate not father and mother , &c. our blessed lord doth in these verses propose what is necessary to christian discipleship , without which we cannot be saved . he pitcheth on such things as were hardest to flesh , as what his very followers must be judged by : to inforce and improve which , he pitcheth on two parables . by the first parable he adviseth men to consider well the terms or conditions of christianity , before they engage in the profession of it , lest they be ashamed , ver . , , . by the second he confirms the first , and adds , how necessary it is to consent to these conditions , as hard as they be ; for we are in a state of enmity , and foolishly persist therein , since we are unable to defend our selves against god , when his vengeance approacheth ; and therefore 't is our wisdom in the time of his long-suffering , to submit to the conditions of peace , luke . . this is more applied in the next words : so likewise whosoever he be of you , &c. how is this redditive so properly used , or the parables applied , if taking up our cross , following christ , hating father and mother , and persevering , are not conditions of our true discipleship , and consequently of salvation by christ ? unless we may be at peace , and be saved without being christ's disciples . but what need i digress , when the assembly , and all valuable divines , use the word in our sense . yea , the gospel so oft speaks conditionally ; if thou confess , rom. . i return to what i affirmed , viz. that suretiship righteousness is no scripture expression . surety i know is once used , and but once as to christ ; the word righteousness is oft used ; but suretiship righteousness is a new word , of humane original , and i am sure , not consonant to scripture sense , as it 's used to infer an equality of righteousness between christ and us . having premised this , i will shew you first , what i grant concerning christ's suretiship : secondly , tell you what i deny according to plain scripture . . the things that i grant are these : . christ is the surety of the gospel-covenant for all his actual seed ; yea for the elect , as far as it includes the promise of the first grace , heb. . . he is engaged that they shall grow in grace , persevere , and keep covenant with god , and not turn away finally or totally from him : he doth not bind himself to improve for us , or persevere in performing the conditions of this covenant for us ; but that we shall do it : yea , he is surety to see the ends of the covenant pursued , as to god's part ; that he will forgive us , be our god , &c. not that god's truth or ability need a surety : but the weakness of our faith is answer'd by such a support ; for which end god sweareth , and appointeth covenant seals , so doth he condenscend to our infirmity . . christ hath undertaken in the covenant of redemption , that he would make satisfaction to justice for us , and obey the whole will of god , bring actually into the gospel-covenant all the elect , by causing them to believe ; and that he would bring each of the elect to eternal glory in a way of faith and holiness ; of which before . but you must not hence infer , that christ engaged to repent for us , or believe in himself for us ; which to do , would suppose him a sinner , and to need a mediatour . he was a real sponsor , engaging to do all that belonged to him . . christ accordingly died in our nature , and that not only for our good , but in our stead ; nostro loco ; we were liable to die , he stept in and died , that we might not die ; who otherwise might have died , but now live by his dying for us . he was a proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gave his life for ours ; yea , and this to vindicate the glory of god in exempting us from death . he also obeyed for us , not indeed to exempt us from obeying , ( for by it we are brought to obey instead of rebelling ) not only to be a holy offering and example . but that the want of our perfect obedience might not exclude us from acceptance and heaven ; and that by his obedience and sufferings , he might acquire for all his members a title to happiness in his right , and not to be merited by any work or obedience of their own . that the lord jesus did suffer properly in our stead , is plain in scripture , mark . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a ransom for , or instead of many . compare matt. . . it 's said tim. . . he gave himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ransom in the room of all : he was typified in the sacrifices , whose lives were given up instead of theirs , for whom they were offered ; and he is oft called a sacrifice : neither is it to be doubted , but he actively obeyed in our stead in the sense above given ; yea , and hath excluded also the necessity and place of our obedience for the impetration of any saving benefits . thus far the word of god directs us to call christ either surety , sponsor , representative , &c. . the thing that i deny is , that christ by his obedience , made atonement or merited for us , as a proper pecuniary surety in the law of works . the thing is far otherwise , for christ suffered and obeyed as a principal and sole undertaker , and not as a surety , that supposed us principals in that undertaking . he bound himself to god , to give his life by dying in our stead to save ours ; but he never was bound in one bond with us , that he should do so . i shall give you a few reasons of many . r. god never proposed it to fallen sinners to make atonement for their sins , and by merit recover eternal life , which they had forfeited . where is the law or covenant whereby god proposed this to sinners as their duty , and a way for their recovery ? by the law of works it was impossible , and a contradiction : the gospel condemns a thought of it , as contrary to the whole scope of it : the compact between the father and son was not a law or covenant proposed to sinners for their performance of the conditions thereof . now a money-surety is bound to no more than the principal is bound to do . if i am not obliged to pay a hundred pounds , neither is my surety bound to pay a hundred pounds . obj. you 'll say by the law we were bound to obey the law perfectly , or to die for it . ans. yes , to obey was your duty , to die was the penalty if you disobey'd . but . you were not bound to die though you obey'd perfectly ; but christ was bound to obey , and suffer though he obey'd . . were you bound when you did sin , and suffer the penalty to obey afresh in a way of merit of forfeited blessings ? but christ suffered , and yet obey'd to merit forfeited blessings , and more . . were you bound to suffer as your duty , and that in a way of propitiation to reconcile the offended god by it , as an act of obedience ? yet christ engaged in this manner . . were you bound by the law , that the son of god should assume your flesh , and therein obey and suffer ? yet thereupon depends the satisfaction and merit of the obedience yielded ; thence is the value of the acts done and sufferings endured ● it were not a payment without that , for dying and obeying too , would not serve to save sinners , if it were not the son of god in our nature did both ; this goes into the price and payment : could men have done it , it had been no payment , supposing but one sin before . so that in this very respect christ was bound to redeem you by paying a million in the value of his person ; and the same actions and passion as done and suffered by you , would not have been one penny in value ; and is he but your pecuniary proper surety when he is bound for a million , and you not for a penny , as in redemption work ? . you are supposed fallen , and the covenant of works broken , e're christ undertakes to pay any thing ; and can the bond be the same , when the parties are changed , the conditions so changed on both parts , even the creditors and debtors too , the former granting other things , the latter paying greater things ; the first in the rewards , the latter in the duties ? is it the same bond , and you principals , when transacted without your privity , your consent not given , the terms not exacted from you , and unless to reproach you , not possible to be proposed to you ; god knew you and himself too well , to propose to you , that if you will make your souls an offering for sin , and perfectly keep my law , i will then receive you again into favour : yet this would change the bond : or if you would be thought principals in the covenant of redemption , it must thus be proposed to you : if you will procure and send the son of god to take your flesh and die , and obey the law for you , then i will be reconciled to you : had he been thus in your disposal , and he had done it at your disposal , you might claim at the rate as some do . but though god gave his son , and his son gave himself to redeem you , yet you never gave him ; no , nor were engaged to give him , as the condition of your recovery . these and many other considerations should lead us to conclude , that redemption work was proposed only to christ in the covenant of redemption , and that he was principal and sole undertaker , as well as the sole performer , and of the people there was none with him , isa. . . he alone undertook to satisfie justice , that we might be redeemed ; he alone engaged the whole impetration work , and to find the merit of our happiness . though part of his obedience was that we were obliged to do ( yet not for redemption at all ) nevertheless his obligation to do it was not as our money-surety , but by a voluntary sponsion he entred into a bond that depended not upon our consent or performance , and by which we have no claim , but at his and the fathers pleasure ; it was us he was to buy , but it was he alone stood obliged to pay : he engaged to die for us , but that is not engaging for us as principals , that he would die ; a thing which we never were obliged to . he did not engage we should not sin , nor if we sinned , that we should make satisfaction ; but he engaged that he would satisfie god , that we might not die for our sins ; even one christ for all of us , once to die instead of our eternal death . r. were christ a proper pecuniary surety in his death and obedience , there would be no room for god's forgiving us any sin , or giving us any mercy as of free gift , unless he forgave us more than christ satisfied for , or bestowed what he did not merit . this is evident , for if my surety be bound with me to a creditor for a thousand pounds ; if my surety pay , as my surety , this thousand pounds , the creditor forgives me nothing , i pay him all . so as to merit : if i buy a jewel for an hundred pounds , and give bond for it , with a surety bound with me for that sum ; if my surety shall pay that ●undred pounds , can the seller be said to give me that jewel ? no. i in a law-sense paid him , because my surety did it . whereas the gospel lays the stress of our felicity upon forgiveness , rom. . . acts . . and though justice do not suffer , as having received glory by christ , yet that is not to exclude forgiveness , but to make way for forgiveness , in a consistency with his perfections . and further , god no more sells us any blessing , notwithstanding christ's merits , than christ sells them to us : whereas he must sell all benefits , and forgive no faults , if he be considered as a creditor , and christ our money surety . obj. god may be said to forgive us , being he admitted christ to be a pecuniary surety , though we pay by him . ans. that goes a very little way towards forgiveness ; yea , and to refuse it in money-matters , is hardly admittable by the rules of equity : it sounds low , to hear a creditor say , you were bound to me for a thousand pounds , which i was paid by one that i allowed to be your surety ; and because i would take it from you by him , i forgave it you , though i got from you legally by your surety , every farthing of your debt . this is not forgiving ; and such a change , whilst the very debt in kind is paid , is not an abatement . obj. god procured christ to be our surety , and therefore he forgave us . ans. in solution of money this will not amount to forgiveness : if one owes me ten pounds , for which i cast him in prison ; and finding him insolvent , do i forgive him ; if i get one that wisheth him well to pay it for him , i befriend him , but am paid all my self , even by him in his surety , without forgiving . i know nothing more suspicious to be an error , than what tends to overturn the doctrine of the forgiveness of sins , which is the great support of a poor sinner ; and of this the notion of strict money-suretiship , whereby we paid all to god , is guilty ; whereas if you consider god as ruler , and christ as mediator , making satisfaction for criminals , by enduring punishment in their stead , we avoid all the difficulties which that of money-debts perplex the work of redemption with . the socinians main strength lies in objections from sin , being as a money-debt , and christ's death being the payment of a debt , even the idem . this is perceived , and therefore denied by our best authors against the socinians , as lubbertus , essenius , turretin , owen , stillingfleet , &c , r. were christ a proper pecuniary surety in the same law of works with them , then every believer would be entitled to the same reward as christ is entitled to ; yea , and as much or more than christ. this is evident , for if i covenant with another , that in consideration of my paying a thousand pounds , i shall enjoy such an estate of fifty pounds a year : i have a surety engaged with me for the payment of that money ; i by my surety pay the thousand pounds ; upon which i have the legal right to that estate rather than my surety ; but at most my surety can have a right to no more than that fifty pounds a year in common with me by those covenants : 〈◊〉 here be other covenants between me and 〈◊〉 , wherein i engage to repay him that or m●●e , in those covenants he is not my surety , but a distinct party . hence it follows , that we are entitled to be exalted over all , and have a name above every name to see our seed , to be regarded as saviours , at least to be satisfiers to god for our selves , and our own redeemers in law-sense . obj. christ paid all personally , and not we , and therefore he hath peculiar rewards and honour . ans. the principal and surety is one legal person , and therefore if the law reckon we satisfied in christ , the reward promised on that satisfaction is common to us with christ : the law gives the honour as it receives the tribute , and distributes the recompence as it estimates the obedience : one person in law , made up of us and christ , alike obeyed in law-sense ; and then one person in law , made up of him and us , must be alike rewarded ; as we are reckoned to do all , so we are adjudged to have a right to have all due upon that doing . i shall say more of this presently . r. if christ be a strict pecuniary surety , i think it will be impossible to confute many very erronious opinions , which naturally are deduced therefrom . what can be said against our being justified actually before we believe ? for if we satisfied the law in christ , how can our justification be suspended till we believe , unless there be some other law ? the law acquits us as soon as the condition is performed by us . obj. we do not apply christ to our selves before faith. ans. . but god , by the law , applies him to us , if we have satisfied it ; and he hath applied him already , in making him our money-surety , the law will execute it self whether we apply or no. . when the conditions are performed by us , it 's against the law to deny us the reward ; or at least to continue us under its curse a moment ; yea , or to injoyn any terms on us , for possessing the reward , besides its own conditions , which are fulfilled by us : the laying of guilt on our persons any time is unjust . obj. we are not christ's seed till we believe . ans. all will not own that ; but if we ever satisfie in christ , it must be when he satisfied ; it is not to be done now , when the act of performing the atonement , and paying the debt , is over : can we , by becoming his seed now , be esteemed to pay what he paid so many years since , if we did not pay it then ? or can he be our money-surety , by whom we pay now when he hath done paying , and not then when he was paying . obj. he being given by god to be our surety , and not appointed by us to die , god may suspend giving us the benefits of his death , until we believe . ans. if god made him a strict money-surety with us in the law of innocence , he either did change the law , or precluded himself from a right of suspending the benefits , at least the restauration of his image , and freedom from the reign of sin , the curse and wrath of god , till we believe ; for the law is changed , if it say thou shalt be free from the dominion of sin , and the guilt thereof , but not till thou believe in christ , though thou hast already legally performed all the legal conditions : if it be not changed , it immediately entitles to the reward , and must be violated , if at least any punishment lie upon the perfect performer of the conditions ; for it 's a punishing us after the debt is legally paid by us . now though there is hardly a truth more plain in the word of god , than that the wrath of god abides still upon all vnbelievers , notwithstanding christ's death ; yet you see how this notion of money-suretiship shakes it . i might instance others , as we ought not to confess our sins , nor pray for forgiveness ; god afflicts only from sin , but not for sin at all ; god will judge and justifie us only by the law of works , and we are saved by that law : if god charge us with sin , we may charge him with unrighteousness . david was as acceptable to god , whilst he murthered vriah , as when he obeyed god most : god requires nothing from us , to escape his wrath and curse for sin ; we must not propose any benefit to our selves by any duty , or acting of grace ; nor are we the better a jot by them . these and the like , spring from this very opinion , that we satisfied the law fully , and perfectly obeyed it in christ , as a pecuniary surety with us in that law , to say nothing of the advantage the socinians have thereby . these things may caution us in our conceptions , especially when the considering of christ as a pecuniary surety of the law of works , paying debts to a creditor , is not necessary to any one gospel end ; neither the glory of christ , the government of god , the salvation of the elect , the spiritual comfort of believers , or promoting of holiness : all which are more clearly subserved by this word as surety of the new covenant , joined with other words frequently used by the holy ghost , as mediator , redeemer , saviour , ransomer ; and the whole oeconomy of redemption plainly stated thereby . r. christ's being a strict money-surety , would be a very great loss to us : if he be our surety in the covenant of works , then we can have no claim to any benefit but what the covenant of works promiseth ; whereby we shall lose union with christ , the in-dwelling spirit , and whatever degree of glory is to be expected by christ , above what adam was to enjoy in case he had not fallen ; of which i have spoken before . the reason is , if i have a surety in a bond , wherein i have certain immunities upon paying a sum of money , if my surety pay that money , i can thereby have a right to no more immunities than that bond contains . r. christ where he is called a surety , was a surety of the better testament ; and therefore not of the law of works ; which enjoined obedience , and inflicted death on sinners , heb. . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes rendred testament , sometimes covenant ; and well it might be rendred a legal disposition : but call it which you will , this testament or covenant of which christ is surety here , cannot be the covenant of works . it was not the covenant that obliged us to die for sin , or perfectly obey in a way of merit that here he is called surety of . is the law of works that better covenant or testament ? or must christ be a surety for us in the covenant of works , because he is surety of the better covenant , which is not the covenant of works ? if you doubt whether this better covenant be not the covenant of works , consider the whole context . this better covenant is opposed to the iewish covenant , as the priesthood of christ is opposed to the levitical priesthood ; which priesthood of christ the apostle proved to be higher and better than the levitical , by many arguments : as christ was a priest after the order of melchisedeck , who was greater than abram or levi ; he succeeded the levitical priesthood , as it was unable to attain the great ends of priesthood . his priesthood is unchangeable , because he ever lives ; and those priests were mortal . christ was made priest by an oath , they without an oath . and to add no more , christ was surety of a better testament , which is again expressed heb. . . he is the mediator of a better covenant , or testament ; and ver . . if the first covenant had been faultless , there had been no place for a second . the better covenant or testament in chap. . . must be the same as this better testament or covenant in this chap. . . the word there and here is the same . and there you have a full account what this better covenant is : it 's the new covenant , wherein forgiveness of sin , among other blessings , is promised , heb. . , to . at most it's the covenant of grace as in the last edition . of which covenant , but on different accounts , christ is called the mediator , the surety , the testator ; and the betterness of this edition of the covenant , is founded on the betterness of christ's priesthood ; who by his blood purchased it with all its benefits , confirmed it by his death ; and by his intercession secures the great ends of it . q. d. by how much he had a better priesthood , by so much he was made a surety of a better testament , heb. . . and repeats it heb. . . he hath obtained a more excellent ministry , by how much also he is the mediator of a better covenant ; which was established upon better promises . was this the covenant of works ? surely no ; for the law of works pronounced the curse , this the blessing . the law of works bindeth guilt ; this assures us that god will be merciful to our unrighteousness , and our sins and iniquities he 'll remember no more . the law of works is a killing letter : by this covenant , of which christ is surety , god writes his law in our hearts ; and is to us a god , and we to him a people . yea , ●●rseverance is secured . our lord jesus is a surety of this blessed and better covenant ; he will see it kept by all the parties ; he undertakes to have its ends accomplished , and it fulfilled . believers shall persevere ; new testament saints shall generally have freer access to god , fear and know god more , and be holier than old testament saints . yea , i grant all the elect shall be brought into this covenant , and be saved by it . as mediator of this covenant , he died for the redemption of transgressions , even those under the first testament , viz. before his incarnation , which were pardoned on the prospect of it . and by his death he purchased , that his called might receive the promise of the eternal inheritance , heb. . . as testator he bequeaths , and disposeth by and according to this gospel testament what he acquired by his obedience , even to a bloody death ; and by that death this testamentary disposition is irrevocable . as surety he undertakes that his testament , ( which is also god's covenant with us ) shall be fulfilled , even on our parts , and also unto us . and this the apostle directly applies to christ's ever-living and interceding , as what fitted him for it , and whereby he executeth this suretiship . wherefore he is able also to save them to the uttermost who come unto god by him , seeing he ever liveth to make intercession for them , heb. . , . many testaments are unfulfilled , because the testastor being dead , cannot see to the execution of them , and so the legatees are wronged ; but christ ever lives and attends to the fulfilling his testament , which is the same with god's covenant , with respect to wh●●● as god's covenant , he still intercedes , as well as ever lives : you 'll find this apostle lodge the height of the security of christians against , and from condemnation , upon this intercession of christ , rom. . . who is he that condemneth , it 's christ that died , yea , rather is risen again , who is even at the right hand of god ; who also maketh intercession for us . he ascribes our safety to his living and interceding rather , and more than to his meer dying ; for though by his death he acquired and bequeathed absolution , &c. for his seed ; yet it 's by his living again and interceding , he secures , and sees his seed possessed of that absolution , and all other blessings . and if we consider that this covenant mentioneth here , rather benefits promised to his seed , than conditions of any benefits as required either of him or his seed : he seems to be pointed at here more directly a surety , to see god's promises made good to his seed , than that their new covenant engagements shall be made good by his seed ; though it 's a great truth , he is a surety on our part , that we shall keep covenant , or we should soon undo our selves . i think then it 's past contradiction , that the covenant christ is surety of in this place , ( which is the only place he is called surety ) is the gospel covenant ; and if so he can , even as a money surety , hereby be bound with us to no more than what we are engaged to do and suffer by this gospel covenant . it 's true , by the covenant of redemption , he was engaged to suffer death in the humane nature for satisfaction ; and this in our place , and also to obey the whole law , and both for the salvation of his seed . but in that covenant he was principal ; for god never obliged us to redemption-work , either by our selves , or by any other ; and therefore christ herein is what the civilians call ex promissor : he is obliged alone , though he acts for another . but how strange is it , that from christ's being a surety of the new covenant or testament , men should conclude , that christ is a money-surety of the covenant of works ; and as such , paid all our old covenant debts , as debts ; and that altogether in kind , and so as we are accounted to pay that debt , and merit life by that very covenant , yea and damn all that will not say as they say , though to say so , makes either christ's obedience or his suffering needless , all forgiveness impossible , all gospel-terms of application of christ's merits unjust ; a suspension of a right to those ●enefits for any time injurious , a right in men to equal rewards with christ inviolable ; all remains of displeasure on , and the reign of sin in the unconverted elect , matter of just complaint against god ; and a claim to any greater blessings than the law of works promised , impossible . i might further argue this point by other considerations , as its inconsistency with christ's being a mediator , he being a party ; also with christ's being a proper redeemer of sinners any more than of himself ; yea , it excludes the true gospel imputation of christ's righteousness in our justification upon believing ; as having no righteousness of christ's given us ; for it was legally in us as much as in him , we having legally performed the conditions as much as him ; and so we need not look out of our selves for righteousness , though our surety did the acts from whence that righteousness resulted ; yet the law-right was in us as well as in him ; with many other . all that i aim at by insisting on this point , is to guide your thoughts to true apprehensions of the doctrin of satisfaction , and secure you against the vulgar mistakes and dangerous notions that are gathered from the abusive straining of the word surety . whereas if you consider god as rector , sinners as criminals , sin as a crime , making sinners liable to the curse according to the law ; which law must be honoured in the satisfaction of justice , and vindication of divine government . and the lord jesus on the law-givers proposing it , freely undertaking , and promising in the covenant of redemption to submit to ●●e obligation of bearing the punishment due to ; and in the stead of those sinners ; this punishment being to be endured in the humane nature , and of equal weight ; yea , in many things , of the same kind with what they were to endure : and the law-givers promising to christ for his enduring this punishment , and perfectly obeying his will , a great and certain number that should certainly believe in him ; and that all believing on him , should in his righteousness be pardoned , adopted , sanctified , and eternally saved in a way of faith and persevering holiness , to his glory : and that sinners should have an offer of these benefits on the terms of the gospel covenant ; and the benefits to be dispensed assuredly in that gospel way , &c. i say , in this manner every thing is consistent ; and with these limitations , the terms sponsor , mediator , surety , and redeemer , are proper and consistent . i proceed to the second point , viz. to prove that we are not equally righteous as christ ; and shall have occasion to shew , we are not so as to his suretiship righteousness . . we are not equally holy as christ ; this is a conformity to the divine image and will , and is called righteousness . have we an habitual holiness in a measure comparable to his ? or can we pretend to that purity of heart and life , or that exalted obedience to the will of god which he rendered ? our hearts must condemn such a thought ; nay , angels dare not be rivals with him therein ; much less can we , whose defects are so manifest , and defilements are so many , iob . . he is our example proposed , but in what can we imitate him in equality ? mal. . . . it is not true that we performed the conditions of redemption and life equally with christ. i suppose , they mean this by suretiship righteousness , who chuse that word . they think , that because a principal may be said in law to pay to the creditor the very same money as the surety pays , and in law equally with the surety ; therefore all sinners for whom christ died and obeyed , did then equally die and obey as christ himself ; or as others , whe● they believe god doth account that they died and obeyed equally with christ , and in law sense they fully answered the law of works ; and they are justified by that very law , being truly and legally innocent by the satisfaction they have made , and obedience they as one legal person with christ yielded : and so they are righteous as christ , not in similitude , but in equality . but though i grant that the righteousness of christ's , for which we are justified , be a righteousness adequate to the law , yea ; supra-legal , as well as in substance truly legal ; yet i deny that to be a suretiship righteousness , in a sense that can infer us equally righteous as christ. r. i have fully proved that christ was not a money-surety with sinners or believers in the law of works , though he died in their stead , and his death secured their release and happiness , because the law-giver in the covenant of redemption admitted and promised this , and the gospel doth proclaim this , and assure christians that they shall be treated as believers ; yea , and as if themselves had obeyed and satisfied , viz. as to all the blessings promised to believers . but all this doth not infer , that we paid the price of heaven , that we legally endured the wrath of god ; there 's no suretiship that amounts to this , and therefore no suretiship righteousness that connotes it . christ was not our money-surety in the law of works , in performing the law of redemption , and therefore we cannot be said to do and suffer what christ did , equally with him ; nor consequently , to be as righteous as he in equality . obj. christ was made under the law , to redeem them that were under the law ; that we might receive the adoption of sons , gal. . , . ans. . i might shew how the context doth confine to the following sense , viz. christ was made under the jewish law , as delivered four hundred years after the promise , which could not give life , nor the spirit ; under which law the jewish believers were shut up , and it their schoolmaster , and they as servants in bondage under the elements of this world , i. e. the ceremonies ; and far from the designed liberty of adopted sons . but christ was made under this law to redeem and rescue those jewish believers from this bondage , and to bring the gentiles as well as they , and at one instant with them , to the gospel freedom and liberty ; called the adoption of sons ; even a liberty from the jewish yoak and bondage , which many were still fond of . consult chap. . and . in this sense it 's not the law of innocency , as a proper covenant of works that 's meant by the law under which christ was made . the law of innocency or works , had not in it these ceremonies ordinances ; and the like . . i grant , that christ in taking our nature , became a servant , and subject to the law of innocency , to its precepts , and its punishments , as a mediator , according to the terms adjusted in the covenant of redemption . . but how follows it , that because he obliged himself in the covenant of redemption , that he would be in our nature subject to the law for our redemption ; that therefore he was such a surety in what he did , as that we legally did what he did ; and that in the estimate and sentence of that law as a law of works . it 's so far from concluding this , that it concludes the contrary ; we did it not because he did it ; he did it to redeem us , we were to do it to prevent the need of redemption ; and had we done it , there had been no room for his doing of it : and obeying alone would have serv'd our turn before sin , and neither our obeying nor suffering have served the turn after sin. further , . christ did not then become a surety or undertaker to die for us , by being made under the law ; but he was made under the law , because he had undertaken to die for us : his very being made under the law of works , was but a performance of a previous engagement to to the law-giver ; this being one article in the covenant of redemption , that he should take our nature , be a servant under the law , and make his soul an offering for sin , heb. . . isa. . can any infer then , that because christ was made under the law , in performance of his prior engagement to redeem lost sinners , to which engagement these sinners were never obliged , that therefore these sinners did truly do and suffer whatever christ did and suffered to redeem and save them ? it 's true , but for sinners , and the law , and divine justice , christ needed not to enter into any obligation that he would be under the law , and die for sinners , and obey to make the law honourable . but what is this to make us principals in that bond , whereby h● became obliged to come under the law , and die for us ? the law is honoured , and justice satisfied , but not by us , though for us ; because he stood alone obliged by his bond to honour the law , and satisfie justice . it was not from any obligation the law of works had upon him , that he become obliged to be a subject ; or if he became a subject , that he must die whilst he was an innocent person : nor was it the law of works that gave him a right to his reward , if he should obey and die ; this law never promised his death would be a ransom for all , and he be glorious as a redeemer ; the law of works hath nothing of this ; christ had to do with a higher law before he submitted to this : a law wherein he was principal , transacting without us , though for our recovery . i 'll give you an instance , there is a law made , that he that commits high treason shall die , a thousand persons commit high treason in various degrees , and are condemned : but the law-giver , or absolute supreme ruler , makes a law , that if such a great monarch will become his subject , and die to expiate this treason , those condemn'd traitors shall be forgiven , and released in such a time and way as is agreed between the law-giver and this monarch : this monarch becomes a subject , and dieth to expiate the treason , and deliver the traitors . now here the law-giver is satisfied , the end of the law is answered ; the monarch dies in the stead and place of the traitors ; and they in a fit time and way are released . but yet they cannot be said to die , nor pay a ransom for their lives ; much less to say , that they paid as much as the monarch . r. we did not equally with christ , perform the legal conditions of redemption , otherwise , we equally vindicated the honour of divine justice as christ did ; we purchased the spirits operation and faith equally with christ ; we redeemed our selves , and bought the church with christ's blood equally , as christ did ; all which are notoriously false . the ground of the consequence is this , he that equally performs that by which a thing is effected or procured , doth equally effect or procure that thing : therefore if we performed that equally with christ , by which the honour of divine justice is vindicated , we did equally honour divine justice : if we paid the price of our redemption , and that whereby faith and the church is bought , in equality with christ , we did redeem our selves , and buy faith and the church equally with christ ; the performed conditions being the ransom and price . r. if we performed the legal conditions equally with christ , we then are entitled equally with christ , to all his rewards proposed to christ upon those conditions . the ground of the consequence is this , whatever is proposed and promised upon any conditions , is equally due to all who equally perform those conditions . therefore if christ is to have a name above every name , and all judgment and authority committed to him , for obeying the law and dying ; then if we have equally with christ so obeyed and died , we are to have a name above every name , &c. r. if we performed the legal conditions in equality with christ , then we have an equal share in whatever contributed to make christ's sufferings and obedience satisfactory and meritorious ; and so the influence of the divine nature , into the value of all the performed conditions , was equally ours , as it was christ's . the reason of the consequence is this , whatever is essential to the performed conditions , must be equally ascribed to all that equally performed those conditions ; and none of you will doubt , that it was not sufficient to redeem sinners , that the meer acts were done , and the sufferings endured ; but that they were to be done and suffered by him that was habitually holy to perfection ; yea , by him that was the son of god , in our nature , the value resulted from the dignity of his person : had he not been the son of god , he could not make satisfaction for sin by his obedience . it then unavoidably follows , that if we equally obeyed and satisfied with christ , then we are accounted legally to have the dignity of the divine nature in what we performed , and that in equality with christ ; a thing the law never obliged innocent man to , and a thing too great to be assumed by sinful wretches . what need i more arguments to prove , that we did not equally with christ perform the legal conditions ? though we have the same right to a freedom from condemnation and to eternal glory as if we had , only we are excluded from that carnal pride , in saying we did it legally our selves , and engaged against idleness and security in our obedience to the terms of the application of what christ hath performed : if we dare not pretend that we satisfied justice , vindicated the honour of god's government , purchased the spirit of grace and faith , and redeem●● our selves , yea , and the whole church in equality with christ : if we abhor pretending to the same glory and authority , which belongs to christ as redeemer , in equality with him : if we tremble at pretending to have an equal share with christ , in the dignity and value of his obedience , from the glory of his divine person as the son of god ; we must renounce this conceit , that we equally performed the conditions , the reward whereof is our redemption and salvation ; and therefore should renounce , that we are equally righteous as christ. the performance of these conditions being the legal righteousness of christ , and that for which we are justified and saved ; but not to be equally ascribed to us and christ ; and for any pretence to it from its being a suretiship-righteousness , you have seen there is no suretiship of that kind , as will infer that we performed whatever christ performed , or suffered what christ suffered for our redemption , much less equally with him . though i might stop here , for it 's the righteousness of christ , as it was the performance of the legal conditions , which is intended by suretiship-righteousness , in respect of which we are said to be equally righteous with christ ; yet i will proceed further . . it is not true , that we are equally righteous as christ , as he is righteous , with respect to his right to the reward , upon his performing the conditions thereof . if any thing would afford a shadow for the assertion , this is likeliest to do it , though alas the thing intended is of a higher nature , even the performance of the condition it self ; but yet even in this lower sense it is ungrounded . by the reward , i mean what was promised christ for himself or others , in consideration of what he was to do and suffer . i shall briefly give you some considerable differences between christ's right to the reward , and our right , even though it 's in christ's right we obtain all saving blessings . . christ's right was by his own purchase , but we have a right by gift , and do receive every benefit as the effect of his purchase : he bought a pardon for penitent believers by his own blood ; he graciously gives believers this pardon secured by his title . is there nothing peculiarly honourable to christ distinct from us ? sure , he hath the glory of the purchase and of his beneficence , whilst we have reason of humble gratitude , as needing , and of gift receiving this , though he makes it safe to us , rev. . , . . christ is righteous , as the subject in whom righteousness inheres and formally is ; but believers have it by imputation , and hold all in dependance on it as in christ. the purchase is peculiar to him , and the right resulting therefrom , never alienable from his person ; though it be so transferred , as to be the plea and security of believers , for what is promised to them : though it be upon them , it is in christ , rom. . . sure , here is somewhat of a distinct ground , as to the degree , reason and manner of denomination ; subjectively righteous , and imputatively righteous : also originally and independantly righteous , and dependantly righteous , have not a sound of equality . the moon that borrows its light from the sun , and depends on the sun for light , is not equally light as the sun , though it have the same light. believers use and apply themselves daily to this righteousness as it is in christ , that they may be dealt with according to it . . christ had nothing forgiven him , and needs no forgiveness ; but believers are forgiven much , and oft need forgiveness , and are taught by christ daily to pray for it ; yea , much of their happiness and hope lies in god's forgiving them , luke . . rom. . , . is there a full equality between him that is happy by pardon , yea , is often pardoned actually after he is justified and most righteous ? and him that never needed a pardon for himself , yea , in whose right that pardon is granted when so often needed . alas ! believers have their right to blessedness maintained by god's frequently forgiving their sinful forfeitures : without this forgiveness they would soon be liable to misery , and to be dealt with as unrighteous : and are such equally righteous as christ ? . it were intollerably arrogant , for believers to plead with god , as they might justly do , if they were equally righteous as christ : dare they say , lord we need no pardon from thee , thou forgivest us nothing ; i legally paid the utmost farthing by perfectly obeying and suffering too . i will that this and that be done for me , iohn . . thou art unjust to me , as well as to my surety , and not only unfaithful if i am denied . would this sound conscientiously any more than decently , have believers a right pleadable on this head of iustice ? and yet christ is so righteous that he can plead so of right : can they be in equality righteous , whose claim is so different ? . we are not dealt with as if we were equally righteous with christ , and yet god is not vnjust nor vnfaithful therein . believers have much sin in their hearts , frequent offences they commit , they want much of god's image , their graces are very weak and imperfect , the spirit of god oft grieved by them , and for it abates his influences ; god is provoked frequently , and therefore hides his face , and rebukes them in displeasure ; yea , leaves them under temptations . to say nothing of other penal corrections , as poverty , cursed relations , death and the fears of it ; yet in all god is righteous , even when these are inflicted for sin ; nay , a great part of them is sin in them , though the with-holding of more grace is righteous in god , and oft repeated as penal ; yea , indeed , all remains of sin in our hearts , are the penal effects of our first apostasie , not yet removed by divine grace . can any man consider this and say , believers in this case are equally righteous as christ ? hath he no more a right to his present exalted state , than we have to our present freedom , from the effects of our apostasie ? or are we equally righteous , when all these things are justly left upon us ? had we a right to be at present free from all sin and trouble , to be immediately made fully conformable to christ , sure we should arrive thereto even now ? and if we have not a right to a present freedom from these evils , and enjoyment of the opposite good , we cannot be now righteous equally with christ : a present right to freedom from sin hereafter , is even in that an inequality to christ's right , who is entitled to a present freedom from all that is humbling or afflictive , and never was subject to sin it self . . christ hath a right to much more good than we shall ever enjoy , or have a right to : believers have not now , no nor ever shall have , a right to a reward equal to the redeemer's crown ; he will receive a homage as redeemer ; his humane nature possesseth a glory beyond all created beings : now can they be equally righteous with christ in matter of right , who have a right to no more than what is abundantly short of his ? it is unaccountable to denominate one righteous from the greatness or largeness of right , and conclude them equally righteous who have so unequal a right , as to the greatness of the things they are entitled to , of which this head speaks ; and in what so differenceth the nature of their right , as applied to them , of which before . christ hath given us in his right many blessings which begin the felicity he intends to compleat hereafter , according to our various capacities to receive ; but he hath not transferred to us his right to the salvation of millions , to dominion of angels , to give out the fruits of his own righteousness as he pleaseth ; and many such prerogatives that never belong to believers . i might add , we are not so solemnly adjudged righteous as christ is , and that makes an inequality : and our righteous state is sustained by a constant intercession of christ in his own right ; but i think enough is said , to conclude this point ; for if we are not equally holy as christ , nor have equally performed the legal conditions with christ , nor have an equal right to the rewards promised on those conditions as christ , nor are equally adjudged righteous by god's solemn sentence as christ was ; where is the least shadow of doubting , that believers are not as righteous as christ in equality ? no , not as to suretiship-righteousness , or in any other proper sense . obj. if my surety paid my debt , i am as free from my creditor's arrest as if i never owed him any thing ; i can tell him i legally paid him all , and he cannot charge me , &c. and therefore i am as righteous as christ. ans. the improperness of calling god creditor , and sin debts , otherwise than metaphorically , i have spoken to : the socinians have such an advantage by it , that all men who understand the true way of opposing them , quit these terms : but , . such as make this objection , and urge it to prove that believers are as righteous as christ , must confine our righteousness as a right only to impunity , and not extend it to positive good as eternal glory is : and is it not strange , to affirm christ by his death only paid a debt , but merited nothing ; and yet argue we are as righteous as christ , meerly because our debt is paid , which is by his death : what is not christ's active obedience a part of his righteousness ? if it be , then notwithstanding our impunity by the payment of our debt , christ is more righteous than us , as having the merit of his active obedience . . but it is so far from true , that the believer paid god all his debt , that it is true he paid god not one penny of his debt , neither by himself , nor by christ as a money-surety . christ made satisfaction to god the injured law-giver , as a pri●cipal undertaker to save us in his way ; but the believer never made any satisfaction to god for the least sin , as i have fully proved : and therefore it 's gross arguing , that i am as righteous as christ , because i paid all my debt , when i paid nothing , but was forgiven all . . the believer is contracting new debts every day , and were it not for a renewed washing or pardon by christ's blood still applied , he would be subject to new arrests , ier. . . psalm . . matt. . . is it well argued then , i am as righteous as christ , because i would daily run my self into prison ; but that i have a pardon oft repeated in the virtue of his righteousness . . though pardon in christ's right will keep a believer out of hell , yet he is unacquainted with the word and the dealings of god with believers , that think they feel none of the bitter fruits of sin , and several arrests of displeasure for sin , rev. . . ames . . eternal condemnation is the soarest but not the only effect of sin : is it a part our freedom that our lusts are so strong ? that the image of god is so little restored , god so much dishonoured and offended still by us , &c. will this reasoning perswade you ? because i shall be kept by christ's righteousness out of hell , therefore i am as righteous as christ , though still subject to many penal effects of sin ; and know not how much greater i may yet be subject to . . doth the plea formed in this objection , fit the mouth of any true believer ? lord i do not now need thy forgiving me any thing ; nor ever was indebted to thee for abating me ought ; i bore the punishment legally before i offended , and paid the debt before i contracted it : be but just towards me , and i fear no advantage thou canst have against me : let me be and do what i will or can , i am out of thy reach ; i have in the eye of thy law suffered what can be inflicted ; nay , i am as righteous as christ himself , and that in equality , therefore thou mayest as well and as much be offended with him as with me ; yea , may'st as justly deny him the reward of his obedience , as deny me any part of that reward ; for i performed the conditions in the eye of the law as much as he , and have a right equal to his ; i am equally righteous with him . are these the apprehensions of an humble broken heart ? these things are as unreasonable , as if millions of persons were liable to die for robbery , and the king and his only son should agree , that the son should die in the room of these millions of criminals , that they , owning humbly his kindness , might be released and honoured , and the son to have the glory of being their redeemer , and have homage done him as such . would it not appear strange , if one of these should , after his escape by the prince's death , say to the king , i owe you nothing for my life , i paid you in your son 's dying for me : and to say to the son , i have done and ●uffered as much in the eye of the law , to ●ave my life , as you did , and deserved it as much as you ; and have as much honour due ●o me for dying in you , as you have for dying for us millions , the king and the law look on me , and all should judge me as just a man as your self . i doubt such a man might for●eit his claim to freedom for want of humble thankfulness , and for denying the king's son ●he glory of being his redeemer . exh. with sobriety of mind keep an hum●le sense of your distance from christ , under ●he highest privileges he advanceth you to : ●dore his grace , that through his blood you ●re righteous as pardoned believers , but ●read comparing with him : he will , and it's 〈◊〉 he should , in all things have the preheminence , col. . . and sure to be more righteous than us in all respects , is one of those things : what can be a tenderer part of his ●rerogative ? pro. neither faith , nor any work of believers are any righteousness , that have any share or place with christ's righteousness in justification , as this is before described : our graces do neither make atonement , nor merit pardon of the least sin , or the conferring of the lowest benefit : no acts of ours are a jot of our righteousness , or right to pardon , or glory in a way of justice : justice could not allow them that place , they being imperfect , and the actions of sinners : god hath no eye to our works , as any procuring cause of his imputing christ's righteousness , or of his pardoning , absolving or accepting us . reader , because my enlargement on this head is long , that it may be better comprehended , i shall divide it into several heads . . i have already told you , that justification is that act of god , whereby he imputes christ's righteousness to a believer , and thereupon pardons , absolves from condemnation , accepts and adopts him , whereby he hath a right to glory , and sentenceth him one free from condemnation , as if he had not sinned ; and an heir of glory , as if he had obeyed the whole law : this is to make us righteous as in justification . . in justification thus considered , the righteousness of christ is that which is regarded by god , and influential into all , as the only merit , and procuring cause ; his obedience active and passive , is the only legal consideration on which god pardons , absolves , adopts , or gives a right to glory ; yea ; it is christ's very right , wherein god doth pardon , absolve , &c. . justification , as including these benefits , stands entire , as to its causes , antecedently to a believer's interest therein ; it 's a blessing purchased by christ ; it 's offered to sinners , and included in the promise ; a justifying righteousness , wherein or whereby a sinner is to be pardoned and entitled to glory , is not to be wrought out by men , it 's already fulfilled by christ ; and these effects of it are lodged in the gospel , as christ's deed of gift , with his title , to be applied to all that are made partakers thereof . . to be justified actually , is to be made actual partakers of a gospel-right to these immunities and privileges in christ's righteousness , as it is imputed to us by god , in the applicatory sentence of the gospel-promise . we have for christ's obedience a right to pardon , &c. given us , and thereupon are pardoned , and to be dealt with and defended as such . . god in and by the gospel hath described and determined who shall be thus actually justified , and this by descriptive qualifications ; they are sinners condemnable by the law ( hence called ungodly , rom. . . ) but not unbelieving impenitent sinners ; for god justifies none but whom by the gospel he promiseth to justifie . now if the gospel promised justification to all sinners as such , or to all impenitent unbelieving sinners , then all sinners , all impenitent unbelieving sinners , would be justified as soon as they are such , and cease to be justified when they cease to be unbelieving impenitent sinners . but god , by his word , hath positively declared , that such he will not justifie whilst they are such , but leaves them under condemnation , and the wrath of god abides on them , iohn . . god's purpose of a better state for any , doth not prevent their being at present in this worser state ; it is his justifying act that changeth their condition from a liableness to condemnation , to a right to impunity from destructive evils : as it was his condemning act which altered their state from a right to impunity , to an obnoxiousness to ruin ; this condemning act was by the law , that absolving act is by the gospel . . therefore whatever god by his gospel makes necessary in a person whom he promiseth to justifie , all that , and nothing but that , is absolutely necessary in the person who shall be justified . i do not speak of what is necessary in a person after he is justified , but what is necessary in him on whom god's justifying act doth terminate : we may judge what is made necessary in the person to be justified ; thus : whoever god promiseth to justifie , as described by any personal character , such as a believer , &c. whatever god promiseth pardon to , as repentance , whatever is contrary to that , for which he declareth that he will , notwithstanding gospel-grace , continue the sentence of condemnation on sinners , and deny them mercy . as when he saith , if the wicked turn not he shall die ; thereby conversion is necessary . by these rules we may know what kind of person he must be , whom god by his gospel doth justifie ; god will not deny it to whom the gospel promiseth it ; he cannot by the gospel grant it to him whom he declares he will deny it to ; yea , on whom he still more binds condemnation . . faith in christ hath a peculiar aptness , and is more especially honoured in the first application of god's justifying act upon a christian , though nothing can be wanting which god hath made necessary in him whom he will justifie . this acknowledgeth christ and his righteousness , and by it we return to him , as the way to the father , heb. . . and own his authority , which is the reward of his mediation , iohn . . this is our conjugal consent , and band of union , on our part , with christ as our husband , head and entire saviour , cor. . . it includes all of that regard , which is appropriated to christ as redeemer ; and therefore we are said to be justified by faith , and not by any other grace , as i remember rom. . . but yet forgiveness , and pardoning mercy , is promised to other things , especially to repentance , and we are called to repent , with this promise , that our sins shall be forgiven upon it ; and we turn to god , that we may receive remission , of sin , acts . . luke . . when i have considered that we are said still to be justified by faith , and yet repentance is so absolutely required to the pardon of sin ; i have been apt to think , that the spirit of god seems to instruct us , that justification in the first part of it , viz. the imput●●● christ's righteousness , and investing us in his right to pardon , and other blessings , is especially applied to faith ; and yet our enjoying actual pardon upon our investiture in christ's right , is promised to repentance : as if god would ascribe the first application of christ's righteousness to that grace , which more especially acknowledgeth the redeemer , whose righteousness it is , by which we are justified ; and yet , that sin which is treason against god , should not be forgiven , even for christ's sake , without repentance ; wherein god is more especially acknowledged as our god and rightful law-giver ; whence the sum of our ministry is made repentance towards god , and faith towards the lord jesus , acts . . if there be any weight in this ( which i only offer to consideration ) then faith is more especially made the condition of the first part of justification , viz. the application of christ's righteousness . and yet repentance also made the express condition of the second part of justification , viz. actual pardon ( that great privilege possessed by us ) with a right to what this pardon entitleth to : hereby the dignity of the law-giver , and the honour of the redeemer are distinctly provided for in the justification of a sinner ; yea , the gospel-order is preserved , for by christ we come and return unto god , whom we had by sin forsaken . yet remember , that repentance is still a concomitant of faith , whatever priority , as an exprest condition , i assign to it ; for no utterly impenitent person can put forth an act. of saving 〈◊〉 justifying faith. . our blessed lord exerts a governing authority in a way of grace , or grace in a way of governing authority , in the appointing and requiring what he makes necessary in the person to be justified . he commands men to believe , with a promise that they shall be justified if they do believe , which is the scope of the gospel : he plainly threatens all that will not believe , that they shall not be justified if they continue in unbelief , iohn . , . he hath appointed ministers to use the blessing of a justified estate , as a motive to mens believing , or coming to christ. thus it is as to repentance in order to pardon , &c. here 's the authority of a law-giver , yet the grace of a redeemer ; here 's a law in the obliging power of the command , and the certain connexion between the duty and the promised benefit ; and yet here is grace , meer grace in the adjustment of the sanction , as to the matter it contains , and merit it refers to . this , as to us , is governing grace , and not governing iustice ; it 's not justice that adjusts the benefit , with respect to the duty , as meritorious thereof ; here 's nothing as of debt to us for believing , yet a certainty of being justified upon believing ; here 's no pardon as a debt for repenting , yet a pardon sure upon repenting . divine justice was honoured in christ's fulfilling the law of works , where god displayed justice in government ; yea , it 's honoured with respect to christ , in god's giving all benefits in christ's right , and as christ's proper reward . but as to us it 's of grace , that a believer should be thus sure to be justified : but though grace be thus advanced in the matter given , yet here 's authority expressed in the manner of giving ; and divine government maintained according to the present state of redeemed sinners : some obedience shall be yielded , though perfect obedience is become impossible ; there shall be the reins of a sanction on our necks , though the sanction of the law of works hath and must condemn us , if christ relieves not from it : fear and hope in us shall not be useless to us , though we were by the fall , in a case , as to our selves , utterly desperate ; and as to election , and christ's undertaking , eventually safe : there shall be a law of faith to judge and save us by , though we daily transgress the law of works , and by every transgression are liable to the curse , rom. . . gal. . . i might , had i time , easily prove what i have asserted , and give you the great usefulness of this point , that the gospel , by which the blessings of christ are dispensed , is a law , or a display of grace , in a way of authority and government ; but i 'll only glance : . hereby the gospel is said to be obeyed and disobeyed , rom. . . thess. . . cor. . . . men become culpable as rejecters of its benefits , acts . , , . . all gospel-benefits become fit and strong motives in gospel-duty , acts . . . the benefits are suspended infallibly till the conditions be performed , luke . . . they that obey the gospel , may be sure of the promised benefits , and know how to try their interest and conclude it , heb. . . . the gospel-blessings may be truly offered to all , and all charged to accept of them , by complying with the conditions , acts . . . the conditions hereby are described , stated , urged , and not left uncertain , cor. . . . a rule of judgment is hereby fixed , whereby god is justified in saving some and damning others , who yet had the very same offers , invitations , and calls , rom. . . . they that disobeyed the gospel , are justly liable to sorer punishments and vengeance , than would have fallen on them for their first apostasie , matt. . . . here is an apt means to excite diligence , watchfulness , faith , repentance , and holiness ; and to prevent sloath , despair , presumption and disobedience . i appeal to the consciences of men , whether fallen men are liker to be governed by telling them , you are under no law but the law of works , which requires all graces and duties alike , and all to be done perfectly without sin , or you must eternally perish ; though , it 's true , if god please to justifie you by christ's righteousness , then you have legally fulfilled this law , and you are justified by it , and you shall go to heaven . but god requires no duty or care on your part , in order to be justified by christ's righteousness ; nor doth he command you to act any grace , with a promise of any benefit upon that act ; nor threaten you with any damage , whatever sin you commit ; so that you have faith as a sign , but not a condition of your pardon ; nor ought you to obey any command , as a means of good to you , but only in gratitude , that christ hath done all for you . or else this way : god hath set down this authoritative rule , to give sinners the beneficial fruits of christ's death , and commands you to obey it ; that though you are lost , yet if you believe and repent you shall be pardoned ; if not , the wrath of god will abide on you : turn to god and you shall live , i● not you shall die : fight the good fight , if you overcome you shall be crowned , and reap if you faint not ; but if you draw back , god will have no pleasure in you : be fruitful , for if you be barren you are nigh to cursing , and your end is to be burned : use your talents , for if you improve them god will reward you with greater blessedness ; but if you hide them in a napkin , you shall for your unprofitableness be cast into the lake that burns with fire and brimstone : subdue your lusts , for if sin reign in you , you shall die ; but if you mortifie the deeds of the flesh , you shall live , &c. o then attend the means of grace , look to christ , be earnest with god , watch and strive as for your lives : whether , i say , is liker to influence men to the design of redemption and obedience to god , the first or this last ? and i am sure this last is the way god chuseth , for it 's his words ; though we are not by this way excluded from adding arguments that may also excite gratitude : but are not these words of authority , the dictates of a ruler , and yet not the law of works , which promiseth nothing of good to the imperfect , and bindeth death for the lease sin ? . the gospel enjoineth nothing on men for the impetration or purchasing of justification , or any other benefit ; but that they may receive justification , and every benefit , as the effect of christ's merits . christ hath bought all by his obedience , and by the gospel prescribeth the way how he in his own right will give what he hath acquired . as the gospel is his testament , he describeth his legatees ; as it 's god's covenant , our consent to it is necessary to it's blessings . . the use of faith in order to justification is , that it renders the sinners the ordained objects of god's justifying act and gift ; according to his own gospel rule , justification brings the righteousness by which we are pardoned ; but god promiseth to justifie him that hath faith , and saith he will not justifie him that hath not faith : doth not faith distinguish him that hath faith from another that hath not faith ? and doth not god declare he will deal very differently with him that hath faith , and him that hath no faith ; he 'll justifie the one , and still condemns the other : and it 's the same as to any other condition of any other promised benefit : the condition is not that for which the benefit is given , but it renders the man the person to whom god hath promised to give that benefit in christ's right . . all endeavours after faith , are endeavours after justification ; and all neglects of faith are neglects of justification . this is plain , for if the object of god's justifying act be the believer , then whatever tends to make him a believer , tends to bring him into a justified state ; and whatever tends to hinder him to believe , tends to keep him out of a justified state. it 's the same as to all other promises made to any grace or duty ; though all the promises are made and performed in christ's right . yet when he describes the person by any grace ● duty who shall receive the good promised , we pursue that good promised , by following after that grace or duty to which the promise refers . therein we look to christ's righteousness with just hope , when we look to him in his promise , and follow that which he hath assured the fruits of his righteousness upon . . god now doth , and will hereafter more solemnly judge mens faith , and men by their faith , as far as he hath made that faith necessary to any blessing . . god says in his gospel , i will in and for christ's righteousness forgive him that believes , and no other ; yea , all unbelievers shall be still condemned , because they believe not , ioh. . , . christ's righteousness shall not be applied to them for pardon . and , . if the gospel hath described what this faith in truth is , and warned us of all false faith as vain and insufficient to our pardon , iam. . , . gal. . . if those two things be true . can you imagin . that god doth make no judgment of that faith , whether it be true or false ? are all sorts of faith alike in his account 〈◊〉 dead faith and a living , a feigned faith , ●●d an unfeigned faith ? doth he give and execute the pardon without any regard to their being such believers as his gospel appoints ? surely he that says be watchful , and strengthen the things that are ready to die , for i have not found thy works perfect before god , rev. . . doth distinguish between the faith the promise is made to , and the faith which the promise is not made to ; nay , which he threatens as hypocritical . . or can you think that god makes no judgment concerning a man's interest , or no interest in the promised pardon , with any regard to his having true faith , or his not having it ? the question is not , what righteousness that pardon is founded on ; for that is christ's , and the pardon connotes it ; but the question is , is this or that man the person to whom god hath promised to give that pardon ? doth it by that promise belong to this believer , or that unbeliever ? i ask then , will not god judge this man by having true faith , to be the very man the pardon by that promise belongs to , and that the pardon doth not belong to the other man for want of true faith ; nay , that because he hath not faith , he is subject to the threatnings denounced against unbelievers ? god's present dealings with souls according to his gospel is a kind of virtual sentence , but at the great day he will solemnly judge according to the gospel , rom. . . mat. . the work of that day will be , to sentence mens faith true or false , upon full evidence of its truth or falshood , and to convince the world that god hath pardoned all believers , and none but believers ; and to condemn publickly all unbelievers , and solemnize before all , the happy state of those pardoned believers . the case is the same as to every other grace or duty to which god hath promised any benefit in the gospel . as far as god makes any duty a necessary condition of any benefit by the gospel , he will judge us according to that duty ; and if we totally want it , that benefit will be with-held : he that did not repent , shall be denied the blotting out of sins at that day , acts . . . hence men can be said to be justified by faith as a sort of work , no otherwise than thus : that christ adjudgeth a man to be a believer who is so , and his faith a true faith ; and that he is to be dealt with as a true believer according to the gospel promise . justification in this sense , is quite another thing than justification by christ's righteousness , or by faith as it connotes that object . this is not pardoning , absolving , and accepting a guilty undone sinner , which must be upon a righteousness adequate to the law , and satisfying to justice ; no , no : it is but a determination of a particular cause , viz. he is a true believer , and not an unbelieving hypocrite ; and yet it is of great importance to our main cause , being that god hath said , christ's righteousness shall be imputed to none but the true believer : and if we must be judged whether we be believers or no , we must be sentenced to be believers or unbelievers ; and if we be sentenced to be believers , we are so far justified by faith as a sort of work ; and if our faith be tried by our words , or other works , our faith is justified by those words and works , and we are justified as to this cause in trial by those words and works , i. e. we are adjudged not to be vnbelievers ; nor to be meerly such believers whose faith was not evidenced by such words and works , mat. . . iam. - , , . the matter is the same as to any thing the gospel indispensibly requireth , and concerning which we must be judged . . in the like manner faith can be called our subordinate righteousness , no otherwise than as it is the performed condition which the gospel requireth in the person , whom god promiseth to impute the righteousness of christ to for justification , or actual forgiveness and absolution . it is not the legal righteousness ; the law would condemn any man , notwithstanding his faith , if he had not christ's righteousness imputed to him : it is not the righteousness that is imputed for justification , as that in the right whereof pardon and acceptance is promised , or stands . it is not the merit that god regards , either in making or applying the promise : it is not a righteousness by acceptilation , ( which the socinians call it ) that is , it is not reckoned instead of a legal or perfect righteousness , which were to exclude christ's satisfaction , and set it instead of his righteousness : it is not a righteousness that makes up christ's righteousness , or at all serves to the same end. it 's not a righteousness by or for which god justifies us , i. e. god doth not pardon or accept us for this . but christ having a full righteousness , and promising to impute it for justification to all that will believe sincerely and requiring and commanding sinners to believe in him , with this promise , that if they will believe , they shall be justified by his righteousness ; and if they believe not , they shall not be justified by his righteousness , but die in their sins , notwithstanding the full righteousness that is i● him , and the offers made to them . i say , a far as this promise gives a believer a right to the promised benefit ; his faith is that upon which he receives that right , and so far the gospel makes him righteous by his faith , i. e. he is the man whom the gospel assures that benefit to ; which it gives the unbeliever no right to , but directly excludes him . so that this faith is no righteousness that is any part of justification , which is the benefit promised ; and subsists entirely in its own causes : but what righteousness it is depends wholly on the authority , tenure and truth of the gospel , as the instrument whereby god applies christ's righteousness to us for our justification . if the gospel doth not promise to justifie one that hath true faith , though it be imperfect , then indeed faith is no condition , nor at all a conformity to the gospel , as defining the condition ; and if the gospel doth not by its pormise or sanction , give any right to the benefit promised upon performing the condition , then indeed faith must not be called a subordinate righteousness . but if the gospel assures to every true believer , justification by christ's righteousness , then true faith is the performed condition ; and thereupon the gospel gives him an infallible title ; yea , this gospel is his title by god's gracious will to his partaking of justification by christ's righteousness ; yea , to the imputation of christ's righteousness for justification ; but still it 's christ's righteousness that justifies , and only that ; though it be thus assuredly applied to him that believes . . faith it self , much less any other grace or work , is not the righteousness , or any part of the righteousness wherein a believer is accepted , pardoned , or glorified , or stands in before the justice of god ; or is it pleadable against the law of works , or charge of sin. it 's christ's righteousness alone that pleads for believers in all these respects ; this answers the law , and for this we are released from the curse . by this righteousness our pardon and heaven were purchased , and for it they are given : that there is a pardon , that there is a glory for fallen man , is owing to christ , and that believers have those given to them , is also in christ's right , though his gospel assures them to believers . yea , it 's for christ's righteousness that the spirit works faith in any person . faith puts in no claim of merit , nor can it stand before governing iustice , nor admit a trial before god as creator , as what entitles any to his rewards . but to the praise of divine grace and wisdom , our blessed redeemer will own true faith as that which he hath ordained to be a means of investing us in his blessed righteousness , and what renders a sinner certain of the fruits of his merits . the believer hath a right by the gospel to plead all christ's obedience as the security of his pardon and glory ; and he hath the gospel to plead as what gives him , upon his believing , a right to use that plea. what christ hath done answers all the benefits , christ's gospel applies what christ hath so done , and gives the benefits for it . faith is the condition of the person to whom the gospel applies christ's righteousness , and gives the benefits . but is not that , for which any thing is given , or by which it 's purchased : it determineth the legatees in christ's testamentary absolution and gifts , which he bequeaths to believers , and confines to them therein ? exh. . be watchful that you set no grace , duty or work of yours into the place of christ's righteousness . do not think any thing you do answers the law of works , or any way proportioned to governing justice . dread a thought that any thing is due to thy best duty , as of debt , rom. . , . whatever seem to be good works are wholly vain , highly provoking to god , affronting to christ , and snares to your selves , if you think they are a christ , or instead of a christ to you : and this you are guilty of , if you think you hereby attone for your sins , or merit glory at the hand of governing justice ; will you rob christ of his glory , who satisfied for all your sins , and purchased all blessings alone ; and who freely gives you but the fruits of his own purchase , whatever terms he insists on for the dispensing of his gifts in a way most honourable to himself , and profitable to you ? exh. . yet do not thrust your graces or duties out of the place , where christ by the gospel promises hath set them . he knew what was consistent with his honour , and that it would not be injurious thereto , to insist upon terms of the application of his righteousness , and the communication of the fruits thereof in a way of governing grace ; though as sovereign proprietor , he gave the power to perform those terms : he thinks not himself debased by giving out his acquests as a priest upon his throne , or erecting a gospel kingdom as a redeemer of lost man , which the gospel dispensation is generally called as if of purpose to secure the gospel law , mat. . . cor. . . search carefully whether the spirit of god hath wrought in you the conditions of the benefits of the gospel covenant . these are necessary to your actual obtaining of any benefit promised to them respectively ; and you expect those benefits without god's promise , yea , against god's word , if you neglect to act the grace the promise is made to . on the other hand you distrust god's promise in not assuredly expecting the benefit for christ's sake , when you have the graces to which the promise is made . the gospel doth not deceive us when it encourageth to duty by benefits , as rev. . . blessed are they that do his commandments , that they may have right to the tree of life , rom. . . if thou confess with thy mouth , and believe with thy heart thou shalt be saved . be thou faithful unto death , and i will give thee a crown of life . will christ fail to do what his mouth hath uttered , though he display his grace in giving us that assurance upon such duties ? christ's righteousness will be applied in making good every gospel promise : how unsavory then is it for any one to say , that all your obedience avails no more to justifie you than your worst sins ? it 's true , no duty is our righteousness for which we are justified ; but it 's as true , that the obedience and great duty of faith signifies more to our justification than that worst sin of unbelief ; for christ's righteousness will never be applied to us for our justification , unless we believe ; and if we believe , we shall certainly be justified by christ's righteousness . oh sirs ! woe to us at the last day , if we are found to have nothing but the vilest sins , and no graces or duties , for then will god judge us by the gospel , whether we are believers or unbelievers , obedient or disobedient to the gospel , godly or wicked , precious or vile , see rom. . . to . and be not deceived , god is not mocked , whatsoever a man soweth that shall he reap , gal. . . we may have boldness in the day of iudgment , because as he is , so are we in this world , joh. . . little children let no man deceive you , he that doth righteousness is righteous , joh. . . whatever christ , by his gospel , promiseth upon any duty , we follow after that in being earnest with god in christ for ability to do that duty ; and if by grace we are enabled thereto , we may rejoyce in god's truth , and be sure that in the righteousness of christ , he will perform that promise to us ; whereas if we neglect the duty , we wickedly presume to expect that blessing , and abuse and prophane the name of christ and his righteousness , in thinking that we may have that blessing by his righteousness , though we impenitently persist in our neglects . the reason is this , christ in his gospel-promises hath declared how the effects of his righteousness shall be dispensed to men , and designeth thereby to govern our hopes and fears now , and to judge us at the last day . . the second sense , wherein we are made righteous by christ's obedience , i should now insist on , but i have already declared what may inform you somewhat thereof , nor have i room to pursue it ; only let me hint , . that faith , repentance , holiness , &c. are a real righteousness ; they are oft called so by the holy ghost , and men are denominated righteous thereby : nay , these are called righteousness , and men said to be righteous , with respect to those abundantly oftner , than on the account of the imputed righteousness of christ , iohn . . tim. . . pet. . . rom. . , , &c. . all our inherent righteousness is owing to christ's obedience , and to effect it , was one of the principal designs of redemption : the impunity of sinners is a lower design than the restoration of the divine image to depraved man , tit. . . eph. . . . . he purchased our graces , and mainly attends to the mortifying of sin , and perfecting the holiness of his members ; and will at last present them to the father , fit for his delight , eph. . . . the oeconomy of redemption is such , that the holy ghost is to have a great hand in saving sinners ; especially in applying christ's righteousness to men , and communicating the effects thereof . hence cor. . . we are justified in the name of the lord iesus , and by the spirit of our god. the father gives the redeemer , the redeemer pays the price of redemption , the holy spirit applies the price . the father gives his son to obey for righteousness , the son by obeying acquireth the righteousness , the spirit quickens and works faith in the sinner , whereby he becomes the person justified by his righteousness , according to the gospel-rule of its application , which rule was joyntly enacted by father , son , and spirit . it 's as dangerous to exclude the holy ghost from an efficiency in framing sinners for the participating of blessings in christ's right , as it is to exclude christ from the sole impetration . many little think , what a dishonour and offence they are to the holy ghost , in denying an authoritative connexion between duties and benefits , and allowing him no hand in making them the objects to whom gospel benefits are appropriated by its sanction : the language of such to the spirit is , we are without any operation of thine on us , the persons entitled to all benefits : christ hath not only a right to all these blessings , but we also are fully and constantly invested in that right , without any dependance on thee , or obligation to thee ; though we own thou workest some of those things after we have a full right to them ; and because we have that full right , yet we are at no time indebted to thee , for any ways rendring us the persons to whom that right is applied or belongs ; the vilest wretch in hell oweth thee as much thanks on that account . i would tremble to hold a principle , whereof this is the native language ; when i see that though the promises are made in christ's right , and the benefits contained in them are his purchase ; yet as they require conditions in such as shall be partakers of christ's right to those benefits , to the glory of the son , and of the father who gave his son ; so there is a wise contrivance for the honour of the holy ghost also , as it is he who enableth men to perform those conditions , for a gospel-interest in those benefits . a reply to mr. mather's postscript . i shall first consider the errors mr. m. chargeth me with , and then his defence of his own . the errors he loads with no lighter epithets than damning and blasphemou● . terms agreeable to his long known temper and charity : he introduceth his charge with an ecee , this is he , he is the man : would he infer that i am the only man ? no , the body of divines , except antinomians , affirm as i do : and in his preface it 's his moan , the number is so great . is it that i am the man that eminently defend these ? alas , i can shew him volumes of the dead , and many are yet alive , whose defence of my positions is so nervous , as renders mine truly inconsiderable , as his opposition thereto contemptible . sure then it 's either to leave a mark , that his factious design may more succeed ; or to point me the person designed by him in his sermons , page . . in words indeed too blunt for a man of his own sagacity to need another comment . yet after all his labour to make the man sure , he hath assigned the charge so falsly , that an ingenuous reader will sooner charge him for a base trick in his insinuations , than me the patron of the opinions he would ascribe . charge . he is one that makes vnion to christ , our having this righteousness upon us , and our being iustified by it , to be given us in way of reward of something done by us . reply . my words which he refers to here and page . are these , gospel-benefits are no reward of debt , and yet they are given in a way of reward : the benefits are given not for our faith , yet upon believing ; not upon it as a meriting consideration , yet upon it , as that the presence whereof is made necessary by the gospel , this having required faith , and confined the benefit to him that believes . if a man saith , i 'll give you a thousand pounds if you will come to my house and fetch it . it is not a free gift , though the poor man must come if he will have it , and the giver is yet bound by his promise to give it if he come , and not bound to give it if he refuse to come ? defence of gospel-truth , p. . these are my very words he pretends to mention , and no where in my books can he find the least shadow for more . you see , . i mention only gospel-benefits , and not union with christ or justification . . it 's faith only which i mention , and not something done by us , by which he would insinuate , that other good works are meant . . i say it 's upon believing , and not for faith ; upon it not as a meriting consideration ; but upon it as that the presence whereof is made necessary by the gospel . doth not this sound lower than his reward of something done by us ? vpon it as a thing present , and of it as a thing meriting , are very different . . the occasion of my using these words was this , to prove that god by the gospel , injoyns faith as a condition of our having those good things which yet he freely gives ; and that christ shews his governing authority in his displays of grace ; and excites to duties by motives from benefits freely given ; and that gospel-conditions have no merit of condignity or congruity . and . i laid the vmbrage of the way of reward wholly on the gospel-promise , and not upon the least dignity of the act done . god who is our ruler , commands faith , and promiseth , as a motive to faith , the benefits purchased by christ as good things . here 's the whole of this damning error , as far as he could justly call it mine . and by this time you 'll discern as little danger to me by my opinion , as to him by his false and malicious attempt to expose my ministry , and person , not to say truth it self ; yea , and the generality of ministers and christians , who will not stoop to him as dictator . . i shall descend into the merit of the cause truly stated , which is resolved into two questions . q. when may a benefit be said to be given in a way of reward , when yet it is not in a way of debt , or merit , or a reward for the thing done ? ans. a thing is thus given in a way of reward , when a benefit is given in a way of encouragement of something required , yea , or desired to be done , however small or unvaluable the thing done is , or however great the benefit is . if you say to your child , if you 'll make a bow and thank me , i 'll give you such an estate : when you give him such an estate upon his so bowing and thanking , you do give it him in a way of reward : it 's a gift , because that bow and thanks deserve not that estate ; it 's yet given in a way of reward , since you promised it in a way of encouragement to his bow and thanks . indeed all gospel-conditions are but a meet receiving of the benefits . quest. whether god doth give gospel-benefits in a way of encouragement to our performing of any gospel-duties ? ans. can any one read the bible and not cease to doubt , that the scope of it were vain in its proposals and promises , if the thing be otherwise . for . are not the promises of the gospel motives to duty , acts . . repent and be converted , that your iniquities may be blotted out . matt. . . come unto me and i will give you rest . is the blotting out iniquities no encouragement to repentance ? nor rest an exciting motive to a weary souls coming to christ ? . is it a dishonour to christ , to perform his promise in the way and to the full ends that he makes that promise ? doth be use the benefit as a motive , but not dispense it in a way shewing his approbation of the duty whereto the motive was influential ? especially when his actual performance of his promise to some , is an encouragement to all others ; as it 's a ratification of his word , so it 's urged , heb. . . that y● be not sloathful , but followers of them , who through faith and patience inherit the promises . he would have us to this day be diligent , believing , and patient : what is his motive ? even this : others that were so , yea , upon being so , do now in heaven inherit the promised good : through faith and patience they inherit . . doth not god frequently express his regard to the duty performed , as what he encourageth and shews his approbation of , in applying the benefit he promised hereupon . ezekiel . , . if the wicked man turneth , &c. because he considereth and turneth away from all his transgressions that he hath committed , he shall surely live , he shall not die . matt. . , . come ye blessed , &c. for i was an hungred and ye gave me meat , &c. verse . well done good and faithful servant , thou hast been faithful over few things , i will make thee ruler over many things . . how oft are gospel-benefits called a reward in scripture ? col. , , . whatsoever ye do , do it ●eartily , as to the lord. knowing that of the lord ye shall receive the reward of the inheritance : for ( or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) you serve the lord christ. col. . . let no man beguile you of your reward ; as falling from the truth would have done . cor. . , . if any man's work abide , he shall receive the reward , &c. verse . every man shall receive his own reward , according to his own labour . nay we are downright infidels , and next to atheists , who deny god is , if we do not believe that he is a rewarder of them that diligently seek him , heb. . . . the humblest saints that abhorred merit most , have been encouraged to their duty by the promised benefit , and expected to receive it in this way of reward that i contend for : gal. . . let us not be weary in well doing , for we shall reap if we faint not . cor. . , , , , , . if i do this thing willingly i have a reward . this i do for the gospels sake , that i may be partaker thereof . so run that you may obtain : we strive to obtain an incorruptible crown . i therefore so run not as uncertainly , &c. . how oft are christians called worthy of the benefits ( in a gospel-sense ) and that with respect to their graces and perseverance ? matt. . . they which were bidden were not worthy , because they rejected christ. matt. . , . if the house be worthy , let your peace come upon it : that is , as v. . who would accept the message : in which respect the refusers of christ are called unworthy of everlasting life , though forgiveness had been tendered to them , acts . , . so rev. . , . thou hast a few names , which have not defiled their garments , and they shall walk with me in white , for they are worthy . he that overcometh , the same shall be cloathed in white raiment , and i will not blot out his name , but i will confess his name before my father , and before his angels . a persevering freedom from pollution in doctrine and practice , is the very thing that the promise refers to , in the persons thus encouraged ; for the fifth verse prevents mr. m's perverting of the fourth : though christ's righteousness is supposed to this , and all other promises , and the reward is in his right , yet it 's to all that overcome , and not to others ; and it 's on christ's account , that such that are faithful can be esteemed worthy ; but it 's the faithful , and not the vnfaithful , that in him are so esteemed worthy . . i have oft thought what these men think of christ , that he alone can give nothing to his followers in a way of reward , nor propose any thing to his enemies , as an encouraging inducement to become his disciples : it seems he cannot outbid satan , the world , and flesh , least he make his followers merit-mongers . . as strange is it , how they that credit these confused men , can ever come to any grounded hopes or assurance of an interest in any gospel-benefit . can they hope without a promise ? that 's vain . but what 's the promise to them without an interest ? no more than to such as never shall enjoy it , which are very many . then how is it theirs ? whereby have they an interest rather than others , since god offers the promised benefits to those others as well as them ? if they say , i am a believer , and those others are not so ; i a believer shall have these benefits for christ's sake , but those others shall not , because they are still unbelievers ; and so christ's righteousness shall not be applied to them for an interest in these benefits , according to these promises . alas , hereby they fall into the error which mr. m. calls damnable ; they expect the benefit in a way of reward upon being believers rather than unbelievers , . the ministry is by these wild notions reduced to a dead unapt thing ; take away encouragement to conversion and godly perseverance , from the benefit promised thereto , and the dangers they escape thereby ; and who will mind their telling their story as they call it ? . nay they confound all men in their serious endeavours ; they call men to believe in christ ; and tell them , as mr. m. in case they do so , his righteousness will be upon them ; that seems an encouragement , so far well . ay , but take heed , for if you expect that upon your believing god , will apply christ's righteousness to you , that 's damnable , and not consistent with faith. so you must pray , mourn , and reform : but you must not rejoyce in it , or look for any thing upon it , saith mr. m. that 's destructive . poor paul , our rejoycing is this , the testimony of our conscience , that in simplicity and godly sincerity , we have had our conversation in this world , cor. . . and paul brings many under mr. m's damning sentence , it 's our rejoycing . yet ' i would chuse to be in their case above any men● , who talk of faith and christ if they neglect this . what shall people do in this wood ? it 's impossible to serious men , it 's injurious to christ and his promises , not to look for that promised good , upon doing what he moves us to by his promises . but yet mr. m. and party assure you are damned if you do it . the spirit saith , in keeping god's commands there is a great reward , psalm . . mr. m. tells you there is none . rev. . . blessed are they that do his commands , that they may have right to the tree of life . mr. m. saith , you are gone if you expect it . christ saith , luke . . watch and pray always , that ye may be accounted worthy to escape all these things that shall come to pass , and to stand before the son of man. mr. m. tells you , he thinks it inconsistent with faith to do so . . they effectually strike at christ's government in one of the principal means he hath pitched on to administer it by in our present state ; for with them it 's damnable to be excited to duty , by hope of any good upon obedience ; or by fear of missing that good if we obey not : and so in truth promises and threats are nullities , as to god's government . hence mr. m. resolves all the reasons of obedience , into motives of what god hath done for us , page . indeed they are motives , but they are not the only motives , nor the chief motives that god makes use of ; nor what are fittest to impress mankind , yea , or christians , whilst they be so imperfect and encompassed with s●ares . we see they restrain not wrath , malice , faction , &c. in too many . how dare men say , is it damning to submit to such arguments , which god so often useth , from future rewards and punishments ; because he sometimes moves us from past privileges or present decencies ? yea , though you should add the authority of the precepts , whilst you divest them of all promises and threatnings , to invigorate mens compliances therewith : we say , frustra est praecipere quod impune potest negligi . christ saith iohn . . if you know these things , happy are you if you do them . john , , he that rejecteth me , and receives not my words , hath one that judgeth him ; the word that i have spoken , that shall judge him . gal. . , . be not deceived ; god is not mocked : what a man soweth , that shall he reap . for he that soweth to the flesh , shall of the flesh reap corruption : but he that soweth to the spirit , shall of the spirit reap life everlasting . i might transcribe the greatest part of the bible to prove this . . they dreadfully contradict themselves in all the profitable sermons they preach . mr. m. saith it 's a damnable error in me , to say that god gives any benefit in a way of reward or encouragement upon believing , though not as a debt , or as if faith merited ought ; yea , and it 's in and for christ's righteousness that it is given . yet hear himself page . oh get faith , see that you believe , for in this way it will come to pass , that the righteousness of christ shall be upon you . if a man should ask him , doth god command me to believe ? ans. yes . but doth god by you perswade me to believe by this argument , that christ's righteousness shall be upon me ? ans. yes sure , or it 's a meer delusion . q. well , but shall i have it upon my believing ? a. yes , it is in this way . but will it be upon me if i believe not ? ans. no , i have told you page . your souls shall go down into hell. qu. do you intend that i may tell my own backward heart , if thou wilt believe , thou shalt have an interest in this blessed righteousness ; and so urge the worth of this , and the necessity of believing , upon my soul ? i suppose mr. m. must here suspend : but if i ask , may i expect assuredly , when i am through grace enabled to believe , that upon this god will put the righteousness of christ upon me ; and make good the word wherein he caused me to hope , viz. that if i did believe , the righteousness of christ should be upon me ? here mr. m. by his principle must cry out , o no , this is to follow a soul-destroying error , if there be any in the world. page . but , sir , i will not plead my faith as any merit , but only plead the promise god is pleased to make to my faith , and rely on that word now that i have faith mr. m. yet that 's damnable , for then it comes in a way of reward . then i ask again , if that be damnable , pray why did you use this motive in the name of christ to perswade me to believe ? how could it be a motive to faith , if i was not to expect it upon believing ? and if i was to expect it before i believed , in case that i would believe , why may not i expect it now that i do believe ? i know not what answer mr. m. will make , unless . it 's something done by man : or . god will be still at liberty to perform , or not perform , the benefit , though he did promise it : or . he will not perform it in the way he promised it ; that is , he promised it as an encouragement to you if you would believe , but he will not accomplish it as an encouragement now tha● you do believe ; nor seem so much to approve of your faith. the first were silly , because it was , a man was perswaded to do this , eve● to believe ( for i hope it 's a humane act , though by the spirits power . ) the second is , to impeach the truth of god's word . the third is , a weak foppery ; as if it were a dishonour to god to give the benefit in the way he chose to use it , as a motive to the duty ; especially when , as mr. m. owneth , it 's by the gospel-word that god puts this righteousness on us ; which is the very same word whereby he urgeth this benefit , as a motive to man's believing . if i again ask , why mr. m. would by this motive , thus perswade sinners to believe ? he would , i hope , say , this is the way god hath ordained to convert them to the faith. but why dare he preach thus , when it implies what he calls a damning error , or else it 's a meer mockery ? i 'll answer for him , he had a mind to venture a contradiction , rather than be wholly useless to those people , whom he designed to frighten from the ministry of others as damnable , that he and his party might be more considerable . reader , would'st thou know whence comes this confusion ? i 'll tell thee it is , because they consider not . that though the gospel be not a law , wherein governing justice displays it self in the adjustment of benefits to the duty ; yet therein there is a governing authority in a way of grace , suitable to the state of men , in the dispensing of the fruits of christ's death . . that a reward of grace is quite another thing than a reward of debt . . that all gospel-benefits are given in christ's right , and are the effects of his righteousness applied to all that partake of them . . that all gospel-precepts and promises do authoritatively appoint and describe the persons that are par●●kers of benefits for the sake of christ's righteousness but not their own ; and not put men on purchasing these benefits . . yet these do fully distinguish them that shall partake of the benefits , from others that shall not partake of them : the gospel doth hereby fix a certain rule of judgment , and doth infallibly direct mens hopes , fears and expectations : also it governs mens endeavours after graces and duties , as the certain means , on our part , of coming at the respective benefits , graciously promised in and by christ , to or upon those graces or duties . but these things i have before largely insisted on . this damning error comes to no more at last than this , the gospel-covenant is conditional , not as to the first grace , but as to the subsequent , benefits ; and so that god requires us to believe and repent , that we may escape the wrath of god ; and that there are promises made to graces : all which the assembly of divines in plain words assert ; therefore how many are und●● mr. m's condemnation . nay , it 's well if 〈◊〉 was innocent , when he prefaced mr. 〈◊〉 book called , the blow at the root ; for there all that i assert in this point is affirmed . charge . he is the man that makes the state of believers to be undecided , and in suspence during this life . this is my second damning error . reply . he is very unfair in wording this , who would not infer either . that i affirm , that all true believers are not in a state of salvation . or . that an elect person that is brought to believe savingly will apostarize , and eternally perish . . or that a believer , during this life , may not be assured of his eternal happiness . but he knows in his conscience , that i do often , in the plainest words , assert the contrary to each of these : take a few instances out of my book ; i affirm that we are justified the same moment as we truly believe in christ , and the blessing is not suspended for any time longer : and an elect person once justified , shall , by christ's care , be kept in a iustified stated . gospel-truth stated , p. , . again i affirm , that assurance is attainable in this life , as the effect of faith , page . i affirm that a penitent believer shall be saved , if he die before he hath time for further obedience . again , the essential blessings of the gospel , become the inheritance of a believer as soon as he is united to christ , page , . do not say the elect believer will not fall away , i think the same ; yet is it the less true , that even he should perish , if he fall away ? nay , doth not god by these threats , contribute to keep hi● 〈◊〉 apostasie ? p. . see defence , p. . . i 'll give thee the ground upon which he wordeth this charge . p. . i said the reason why i use the word condition , is , because it best suits with man's relation to god , in his present dealings with us , as subjects in trial for eternity . and p. . how unsuitable is it , to the present state of mankind , that christ should govern us without promises and threatnings . he is a king and we are his subjects ; and we are . his subjects in a state of trial for another world. . we have great remains of sin within us , and temptations without us . these are the places that give him the greatest umbrage : now where is here that a believer's case is undecided ? . let us briefly examine where the very true difference between him and me consists ; for certainly ther● is one , though he thinks it the best defence of his own opinion , to misrepresent mine , or else he had gained little by calling it damning . the difference is not . whether all true believers are in a state of salvation . . whether they shall persevere . . whether it be by the influences of christ , through the spirit , that they do persevere . . nor whether the influences of the spirit and perseverance , and the certainty of their salvation thereupon , be the effects of christ's righteousness , and purchased by his obedience . all these i affirm : but the real difference is , . whether god require believers to persevere in faith and holiness , as the means of their continuing in a state of salvation ? . whether it be a blameably legal fear , to be solilicitously cautious in resisting temptations , and striving in christ's strength to persevere , least we eternally perish ? . whether if a man have once believed , yet if he should fall under the reigning dominion of sin and corruption , he ought to suspect that he is not in a state of salvation ? these three i affirm , and mr. m. denies , or i can make nothing of his words , which thou must joyn together . p. . if thou hast indeed believed with the faith of the operation of god , and they conscience knows it , thou mayst then conclude assuredly , that whatever thy sins have been , or whatever thy defects and corruptions now be , yet this righteousness of god is upon thee ; thou hast it and dost stand in it . reply . the faith is an act past ; the conclusion is at present whatever a man's corruptions be ; the only evidence of the past faith is ●he knowledge of conscience which is not infallible . and by the way i can prove , that by his opinion , as that first act is before regeneration , so no other , or after-act of faith , is necessary to continue our justified state. again , he exposeth such , p. . as hold that we stand in it ( this righteousness ) by our own faith. and p. . their continuance in obedience , and the not failing of their faith , is one of the privileges of their state , and the effect and fruit of their having this righteousness of christ upon them , and not the means or cause thereof . you see the not failing of faith , is not so much as the means of our continuing to have this righteousness on us ; for of its first being on us , he makes faith a cause , p. , . i need not shew how oft he calls all fears about this perseverance in our state legal . i have not time to argue these , therefore shall only touch on each . . god doth require believers to persevere in faith and holiness , as a means of their continuance in a state of salvation , rom. . , . because of vnbelief they were broken off , and thou standest by faith. be not high-minded , but fear . towards thee , goodness , if thou continue in his goodness : otherwise thou shalt be cut off . cor. . . by faith ye stand , how conditionally is it proposed , col. . , . now to present you vnblameable in his sight : if ye continue in the faith , and be not moved away from the hope of the gospel . here our unreprovableness and reconciliation in the body of christ's flesh , through death , as to continuance , is stated on this , if you continue in the faith , heb. . to . now the iust shall live by faith : but if any man draw back , my soul shall have no pleasure in him . but we are not of them that draw back to perdition ; but of them that believe to the saving of the soul. it 's by faith we live ; this believing is to salvation , as drawing back is to perdition . how many are the promises of salvation to perseverance , and threatnings of death against apostasie : and these uttered to believers ? yea , are a great means of their perseverance which divine wisdom hath appointed . obj. christ's righteousness upon us keeps our faith. ans. and yet keeping our faith through god's power , keeps that righteousness upon us to salvation , pet. . . and know that christ's righteousness is applied in correspondence with the gospel-rule : it is not upon the apostate to give him a right to salvation , but upon the persevering believer : it is on the believer for his present right , but it is in christ for to be still applied to the persevering believer for his continued right . obj. the believer will not fall away . ans. it is not naturally impossible , but it 's by grace that he shall not fall away . but then god's helps and means must be used by him , of which these cautions are not the least ; and the connexion between apostasie , and the loss of salvation , is never the less true , and so mr. m's principal never the less false , for if ever he draw back , my soul shall have no pleasure in him , and truly you may as well infer that faith is not necessary to our justification at first , as that perseverance is not necessary to our continuing so . for it was as sure of the elect. even before they believed that they should be justified : it 's sure of the believer , before he persevere , that he shall be saved . but yet , if faith be necessary to the first , so perseverance is by as express testimony , necessary to the last . . it is not blamably legal fear , for believers to be sollicitously cautious in resisting temptations , and s●riving in christ's strength to persevere , and this lest they eternally perish . hold fast that which thou hast that no man take thy crown , rev. . . was a fit means to beget care in holding fast . heb. . . is a caution the apostle comprehends himself in . let us fear , left a promise being left us , any of us should seem to come short of it , any appearing challenge from within themselves was matter of fear , for on christ's part there 's no suspicion . it 's a divine charge , phil. . . workout your own salvation with trembling and fear ; not only begin it so , but so work it out . nay , in no span of time on this side the grave is the best saint exempted . pass the time of your sojourning here in fear , and the reason is , if you call upon the father , who , without respect of persons , judgeth according to every man's work , pet. . . these men now tell us , there is no judicial process of believers , no judgment by a gospel-rule : it will not be asked you what sin you have committed or forsaken , or duty you have omitted , or good you have done ; but are you in christ ? as if these were of no use to determine whether we are in christ truly or no , and as if a privilege were the proper matter of a judicial trial. mr. m. may know whose these are . oh christians ! is our race as yet run , our fight already fought , or our dangers past ? are we still in via , or in termino . . a man that hath once believed if he should fall under the reigning power of sin and corruption , ought to suspect that he is not in a state of salvation . rom. . . if ye live after the flesh ye shall die , but if ye mortifie the deed of of the flesh by the spirit ye shall live , was a truth directed to all the saints at rome ; and let me tell you , the dominion of sin is a more sure evidence that men are now out of a state of salvation , than the knowledge of their consciences that they formerly believed , is of their ever being in a state of salvation : for this may be a mistaken knowledge , but the other is the divine word . these conceits are obviated , ezek. . . when i say to the righteous , he shall surely live , if he trust to his own righteousness , and commit iniquity , all his righteousness shall not be remembred , but for his iniquity that he hath committed he shall surely die for it . i. e. if because he began to do well , and because he hath done so for a time , he ventures to give up himself to a course of sin , he shall certainly perish for it . this is the plain sense of the place , notwithstanding mr. m. forced perversion of it against our expecting any benefit upon performing any duty . the apostle paul thought not himself above this rule , cor. . , . i keep my body under lest when i have preached to others : i my self should be a cast-away . what a damning sentence would mr. m. pass on turretin , perkins , mr. anthony burgess , and most of our old divines , who jointly assert , that if david had died before he had repented of the murther of vria , he had been damned ? nay , that comfortable text , rom. . . brands his position , there 's no condemnation to them that are in christ , who walk not after the flesh but after the spirit ; whence it 's evident , that if they now walk after the flesh they shall be condemned , at least from its being inconsistent with their present being in christ , whatever they think of their former believing . i will not retort damning on mr. m's opinion ; yet to such souls who credit his notion , that whatever thy corruptions now be , if thy conscience know that thou hast believed formerly , they salvation is safe . i must in pity say thou mayest eternally perish by it . for thou canst not judge now it was a true saving act , but according to the sentence of conscience ; and they conscience may be mistaken , yea , if thy corruptions now have dominion over thee , and continue so , god warns thee , let no man eeceive you with vain words , for these things the wrath of god comes upon the children of disobedience , eph. . . charge . and whether he do not in truth disown the imputation of our sins unto christ , and of his righteousness unto us : it is like , if he live , the world will see more fully , for he hath given such pregnant indications thereof , as do amount to at least , just cause of iealousie . repl. . is it come so low as a jealousie now ? when he was one that under his hand affirmed thus of me . he teacheth that the righteousness of christ is imputed only as to effects , with a purchase of a conditional grant , viz. this proposition , he that believeth shall be saved , and they cite for it , though in contrary words . gospel truth , p. . where my words are these . i affirm , that christ , by his righteousness , merited for all the elect , that they should , in his time and way , be certainly partakers of its saving effects , and did not only purchase a conditional grant of those effects , viz. that proposition , he that believeth shall be saved . and besides , these effects being made ours , the very righteousness of christ is imputed to true believers , as what was always undertaken and designed for their salvation , and is now effectual to their actual pardon , and acceptance to life , yea , is pleadable by them as their security , and is as useful to their happiness , as if themselves had done and suffered what christ did . reader , were these men duly tender or honest when they pervert words ●o plain , and ascribe to me what is as directly contrary to my words as yea and no. they say i affirmed what i do deny , and that i denied the very thing i affirmed : but the turn could not be served without these methods . . the ground of jealousie i 'll give , and judge you how just it is . . i did affirm that christ did bear the punishment of our sins , yea , and he bare the guilt of our sins , which is that respect of sin to the threatning of the law , whereby there is an obligation to bear the punishment of sin. but i denied that sin it self , as to its filth and fault , was transacted on christ , and that christ was made and accounted by the father the very transgressor , the adulterer and blasphemer . gospel-truth p. , . here 's my crime , for mr. m. hath oft preached up the later . . i affirm as thou seest of the imputation of christ's righteousness ; but my fault is , that i deny that god accounts that we legally died and obeyed , that we made satisfaction to god , though i grant that christ died for us , yea , in our place and stead . . i have , through the goodness of god , lived to declare , in this book , enough to confute his prophesie , and his opinion too ; though i think he should pray for a more calm and charitable spirit before he pr●tend to predictions concerning his brethren . . will he repent of his rigid censorious slander ? for i 'll here declare that i assent to his own words , p. . by imputed i mean , that it ( christ's righteousness ) is looked on by god as belonging to us , in order to our being judicially dealt with according to the merit thereof . this i have oft affirmed , but it 's far short of what elsewhere he strains it too . charge . the son of god was united to an embrio , which is a piece of ignorant blasphemy . repl. my words were ; oh! for god-man to be at any time unactive as an embrio , or child in the womb , for him to be born of a woman . i said not that the son of god was united to an embrio , unactive as an embrio is another thing : and i 'll ●●ing him twice ten to oppose his two witnesses . but had i said it , where is the blasphemy , when the divine nature i hope was united to christ's dead body in the grave as all grant . and very many say , that the divine nature was united to the flesh before it was organized or animated , of whom turretin's instit. theol. p. . etsi anima infundi non potuit in corpus . nisi jam organizatum , &c. non sequiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non potuisse carnem statim sibi unire cum opus ejus non possit aut praesente aut absente , anima sibi coarctari . pierson and multitudes are blasphemers with this bold man. but , ( supposing that though the virgin conceived by the power of the holy ghost , and went her usual time , and that christ was like other children , and the faetus had matter and nourishment ministred thereto by the virgin , who conceived by the power of the spirit . ) yet , that the divine person was not united to the flesh before it was animated : but are not many phisicians so ignorant as to judge the soul is united to the body unorganized ; and if so , either the humane nature of christ had a separate subsistence from the divine person , which is false , or the divine person assumed it when the body was unorganized . but it 's a theme not fit for me to pursue , who must confess my ignorance therein in comparison of mr. m. who can tell us how the humane nature of christ leans on the god-head in the son , and hath the eternal power of the deity clasping about it , and holding it in that vnion , p. . may not this seraphical , yet very dull author , call what he please in this point a piece of ignorant blasphemy , whatever greater divines , or skilful phisicans say to the contrary . charge . because i would wash off all his dirt at once , i 'll give you one charge out of his book that he forgets in his postscript , though it hath been their best tool . viz. that i lick up bellarmin's vomit in my exposition of phil. . , . repl. this is as true as the rest , for when i expounded that text , i plainly affirmed , tha● . we are justified by christ's imputed righteousness only . . that all holiness compared with winning christ , is to be esteemed as dung. . the best thing in us is vile , compared with christ's righteousness . and indeed if that text speaks only of justification , and that the apostle designes to oppose his own righteousness to christ's , then his own and ours are as unfit as dung to be found in . . but i then judged ( and still do ) that the apostle there designed to proclaim the preferrableness of christianity to judaism , and what was pharasaical , yea , or self-invented : and therefore , as he enumerates all the dignities of judaism , so he ascribes to christ the whole glory of his entire redeemed state , shewing that not only his justification , but his sanctification too came from and by christ ; both which were of a diviner nature , as well as appointment , than what he arrived to whiles he was a stranger to christ , and therefore expected and pressed after a perfection therein , whiles he despised all things , priviledges and attainments which stood in competition with christ : yea , was glad he had lost them all for union with him ; a perseverance in whom with higher communications from him was the very main aim of his life and endeavours . i am sure this sense best agrees with the context , and is far enough from bellarmin's sense , neither want i reasons sufficient to prove it had i room , yea , my exposition of that text is so far from militating against justification by christ's righteousness , that it proves it strongly . . i come now to consider mr. m's defence of his own errors . he confines them to two . saying , i kept silence as to more . when others read this book they 'll see a greater number , though it seems he could not perceive them when he read my notes ; and hath left out of his printed sermons many obnoxious passages ; yet he 'll meet with his suretiship righteousness , the debtor being as clear as the surety , p. . with his limiting so far christ's merit to his active obedience , p. . with his position , that all graces of the spirit are effects of our being justified , and not at all the means thereof , p. . that all our obedience avails no more to our justification than our worst sins , p. . though he ascribes a causality to faith , that the crown of glory is due to us in justice , p. . even a remunerative justice is exerted to us , p. . &c. but let us take what he thinks most concerns him , the first whereof is , that christ's incarnation was no part of his humiliation . . he grants the point which ought to be the real question . . he sets up for his chimera with a false state of the question and its terms . . he tells us if you take incarnation largely , as christ's taking our nature and the common sinless frailties of it , together with his being in the form of a servant , and made under the law : i know not why it should be denied to be a part of his humiliation . p. . reply . well christ's taking our nature is granted by him to be part of this large sense : and who can fairly exclude the rest out of the subject of this question ? was christ's incarnation part of his humiliation ? did not christ assume our nature with these frailties , and in the form of a servant ? is our question concerning an ens rationis , i.e. supposing christ had taken our nature without taking the form of a servant , which was next to impossible ; or without its sinless frailties which were then natural to it ; and not under the law which was the next end of taking it ? what would it have been then , i. e. if it had been what it never was , nor never would have been , whatever some popish schoolmen talk , is that to be the subject of this question ? is this meant by incarnation ? whereas , as it indeed was , or as christ was incarnate , and the only way he was incarnate , mr. m. grants it was humiliation , and so he fairly yields the cause . but where will you hold him ? in a few lines , he drops the form of a servant , as not so proper a part of christ's humiliation , because christ in his exaltation hath still the form of a servant : well recalled because so soon ; but it is to get creditable company in his oversight , for he chargeth the apostle with the same slip , humiliation , &c. which the apostle calls taking on him the form of a servant , or rather being made under the law : between which there may be conceived some difference , for christ is still god's servant , &c. p. . it 's well the apostle added this in another place . but what gains our author by this halt . . either he engageth against him , phil. . . where the form of a servant is part of christ's exaninition ( and note that the best authors esteem christ's taking the form of a servant for his very incarnation , and not any humbling circumstances consequential of it ) or else mr. m. answers himself , and his poor argument too , and sure that 's convictive : for if christ was humbled in taking on him the form of a servant , though he keeps the form of a servant in his exalted state , then christ might be humbled in assuming our nature , though he keeps that nature in his exalted state. . yea , i think one may follow him to gal. . . for if there the apostle more properly mentions christ's humiliation , and instanceth christ's being made under the law , yet he fails not to join therewith christ's being made of a woman , to share in the humiliation with his being made under the law : it would seem mr. m. thinks the apostle had better served his purpose , if not written more accurately , had he set made under the law in the room of taking the form of a servant in phil. . . but it will be no otherwise , yet he sits not down with it ; for after all his mending and winding in vain , to confine all christ's humiliation to his being made under the law ; he hesitates and will be halving that too . and therefore tells us , he is not new under the law as he was in the days of his flesh. then the whole of christ's being under the law is not a part of his humiliation ; it must be confined to an as he was in the days of his flesh : and what 's all this toil for ? you 'll presently see , it 's to keep all humiliation within the compass of the curse ; as he had before , p. . all the while christ was in a state of humiliation , he was under the curse . a point which that difficult text gal. . . will never prove , as to the whole time . let us now review what he hath brought his first state of the question to , which promised so well primo intuitu , we have lost christ's taking our nature , which was never intended ; we have lost the form of a servant , as what is still retained in heaven ; we have lost all that 's included in being under the law , except as it was in the days of his flesh. . it 's time to see what use he 'll make of all this , and how he supports his chimaera by a further false explaining of the terms of the question ; and this he doth by confining humiliation to what is far less than it truly is ; and making incarnation to be such an abstracted thing as it never was nor possibly could be . . humiliation is fulfilling the law , either in the precept or the curse of it , p. as before , p. . he confined it to being under the curse . reply . the disjunctive may help , otherwise he hath given so hard a definition of humiliation , by making it convertible with the curse , that it would sound ill to ascribe it to the eternal word , unless on the account of our flesh already assumed ; yea , or so as our author intends by the curse : but the best of it is , this is gratis dictum ; but where is the proof , that 's a thing he seldom mindeth ; that he saith it , is enough to bring you under his damning sentence if you deny assent . but . there is a very great part of christ's humiliation as the son of god , which is no part of the humbling curse as upon the son of man : his exaninition , or laying aside of his glory , is humiliation in the account of the holy ghost ; and this was true of the son of god , as to his very assuming our flesh , abstructed from its humbling circumstances , as i have fully proved . is it strong reasoning then , because the humiliation of christ hath more parts than one ; therefore that which is not that one part of it , is no part at all of it ? . christ did assume our nature in obedience to a law , even that of mediation ; to which he had subjected himself as our sponsor ; this also i have proved . and sure if obedience to the law of works , as he grants , would render the incarnation a part of humiliation , why will not obedience to another law , especially from him who owed no obedience but for our redemption , and by his own consent . . mr. m. will hazard his ill-jumbled hypothesis of suretiship , unless he 'll grant , that supposing the son of god would be a redeemer of man , the very law of works required his incarnation : if so , then mr. m. hath allowed , that it must be a part of humiliation in his own proper sense . . yea , i know a notion of his that must fall ; that supposing the compact between the father and son , antecedent to the incarnation , the son stood obliged to assume our nature with its frailties ; and that because it was our nature whom he was to redeem , and because it was in that state by our sins , which he had obliged himself to expiate . yea , . upon his being thus obliged , millions of sinners were pardoned and saved before his incarnation ; and therefore he stood charged with their concerns , so as to be obliged to satisfie for their sins , and that in their nature ( for out of their nature would not serve . ) put these two last together , and we shall come , even with mr. m's own good liking , to our point , viz. that humiliation doth properly predicate of the incarnation strictly taken : yet i suspect it will hardly go down : why ? because mr. m. is so very fond of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and filth of sin being on christ , that he cannot think christ humbled sooner , or longer , than he can with some tolerable decency call christ the very murtherer , adulterer , blasphemer , &c. which hath too frequently preached ; and in his book p. . he a little washeth , by saying , he put on the sinners garments ; and our guilt , our sins , were upon him . ( crispian phrases , which for some end or other he still likes to consecrate . ) with him the true model is , christ must be as unrighteous as sinners , that sinners may be as righteous as christ ; and our saviour cannot be humbled till he be a sinner , nor sinners happy till they be saviours . here is the arcanum , whatever be the pretence . . the next term he dissecteth and strictly garbleth , is incarnation : it is strictly his dwelling in flesh , comprehending under it both the act of assumption , and the relation or vnion effected thereby , between the humane nature so assumed , and the person of the son of god. reply . if one should ask him , how the dwelling in flesh comprehends under it the act of assumption , which is supposed to it as much as entring into an house , is to a man's abode in it , i know not what answer he will make , unless that the son of god repeats the act of assumption as long as he dwells therein , by that which he calls the divinity clasping the humanity , p. . if one should again demand , why he leaves out all that is proper to real dwelling ? since there might be assumption , and relation , though it had ceased the next moment . i judge he must answer , pardon my improper speaking , in making that the principal thing , which nothing of what i speak saith any thing to . but if he should answer , by dwelling in flesh : i do intend , christ's still remaining in our nature , and only suppose to it the act of assumption , and the relation effected thereby . i reply , that this is the grossest fallacy ; for christ's continuing in our nature , is remaining incarnate , and not formally incarnation ; which is the term in the question . and the design of this fallacy , is to change the question for the sake of an argument that he greatly wants ; since the question thereby would be , is the son of god's continuing in our nature , a part of his humiliation ? and is any so foolish as to say , that this is the same question , as was the son of god's incarnation a part of his humiliation ? where the term incarnation is the very assuming our flesh into relation and union ; and is so far from being comprehended in the son of god's still dwelling in flesh , that it is supposed thereto , yea , as its cause ; yea , and doth not so much as connote it , but as he assumed it to dwell in it for ever : such juggling it seems is necessary . but the main enquiry i now come to , viz. whereby was the act of assumption ? how did the son of god take our flesh into union to his divine person ? was this in and by his conception ? to this mr. m. answers . mr. m. p. . christ's incarnation is one thing , his conception another ; by the one he became man , by the other he became the son of man : the former implies only his participation of the nature ; the other , together with the nature , the manner and way of his partaking it , though in christ they did concur and coexist . reply . it seems then being man , and being the son of man , differ ; and that so far , as humbled and unhumbled : but did not the son of god become man by becoming the son of man ? if so , then he was humbled by becoming the son of man , but again unhumbled by becoming man. he saith , they coexisted . what as two separate things ? no : he tells you it's as a thing , and the way and manner of that thing therewith . but to the loss of his fancy , he will find that the thing hath its being , by what he calls the way and manner of that thing ; for the son of god's incarnation was by his conception , as the means and cause of it ; and therefore if he was humbled by his conception , he was humbled by his incarnation too ; for he became incarnate by being conceived . he tells us , they did concur as well as coexist in christ : what meaneth he ? did christ's being man , as by incarnation , concur to make him the son of man by conception ; as his being the son of man by his conception , did concur to make him a man , or incarnate . i. e. he took flesh as a man , that he might be conceived , as much as he took flesh by being conceived . at last finding , upon a long rolling in his mind , that if to be conceived was to be humbled , the son of god then must be humbled by becoming incarnate . he leaves this profane cant , and tries what he can make of granting , there was an abasement in the manner of his conception , but not in his being conceived . but as i think he can never part them , so i have elsewhere proved , that his being conceived is ●he greater debasement ; and there was nothing in the manner of it debasing , but as supposing the thing it self was so . alas , what is this or that humane circumstance compared with god's taking our flesh ? and what are the circumstances ? mary , though no rich woman , was of david's line , a free woman , and a virgin. yet let 's hear his reason since he seldom offers any . the humane nature was really related to mary , as to its cause , for she conceived him , yet she was not a cause either of his incarnation or of his humiliation . doth he intend that mary was not the cause of the son of god's will to be incarnate , and so humbled ? but that is not the point , and none doubt it . but i ask , was not mary the cause of the humane nature , as it was christ's humane nature ? and did not it become his humane nature , as he was conceived of her , by the efficiency of the spirit ? well therein , and so far , she was the cause of his incarnation : and if she was not the cause of his humiliation , pray whence was the abasement in the manner of his conception , which mr. m. just now affirmed ? i dare not pretend to seek out any , least in naming the word embrio , he should call it a piece of ignorant blasphemy . mr. m. after all his superfine distinctions , of christ's assuming our nature being another thing than his conception ; the thing , and the manner of the thing , ( though that manner was a cause of it ) the conception , and the being conceived ; being self-conscious that he had offered no arguments fit to proselite any , his admirers not being able to understand them ; and such as could guess at what they did signifie , being sure to despise , if not abhor them ; he comes down to offer a proposal from his own choice . for my own part , i would chuse to refer christ's conception to the things that made him allied in blood to us , and so fit to act as our surety , rather than to his actual performing the work of suretiship , as antecedently standing in that relation to us , p. . reply . designeth he by this , to leave others to chuse for themselves , without a damning sentence ? that 's unlike the heighth and heat of the man : but what can we make of this jargon , as connected with what past before ? was not eve allied in blood to adam , though she was not conceived a daughter of man or woman ? and therefore christ might have been allied without conception . again , was not christ allied in blood to us by his incarnation , which he saith is another thing than christ's conception ? it seems by our author's words , that his abstracted incarnation was christ's taking the humane nature or flesh , but not specifically our humane nature or flesh : or was his assuming the humane nature , as distinct from conception , an assuming a humane soul not allied to our souls , as he is allied to us in blood by conception , and he doth here confine it thereto ? here we meet with another distinction , sufficient to argue him still a designing man , but not a very distinct or discerning one : here 's a humane nature , and yet not a humane nature allied to us ; a humane flesh and blood , and not a flesh and blood allied to ours . by christ's incarnation he took a humane nature , a flesh and blood , not allied to us : by conception he became allied to us in flesh and blood , and in nature too , unless he hath it in his mind , that christ hath not a humane soul allied to ours . those words also are very uncertain , antecedently standing in that relation to us . doth he mean that christ was not related to men as their surety before his incarnation ? how then were all the saints saved before his coming ? or is it that the son of god did not perform any suretiship-act in assuming our nature , or being conceived ? if so , then he had not undertaken to assume our nature before he took it ; though all that he did or suffered ( had it been possible ) would not have availed us , unless so done and suffered in our very nature : and can you suppose he engaged not that as a surety or sponsor , without which nothing had been payment ? or doth he intend that christ wa● not allied to us in blood before his conception ? it 's true , and yet as true , that he was allied to us in blood by his very incarnation , as well and as soon as by his conception : christ did not assume a humane nature before nor otherwise , than as he was by his conception allied to us in blood , and soul too : at last we are gotten out of this labyrinth , made up of nothing but ripe blown thistles . his authorities , when examined , avail him little , i have but room to examine one , yet he is at the front of them . ames , medulla , cap. . p. . humiliatio est qua subditus est justitiae dei , ad illa omnia perficienda , &c. the humiliation ( of christ as mediator ) is that whereby he was subject to the justice of god for finishing all those things which were required for man's redemption , phil. . . here he confineth humiliation to one part , viz. a subjection to justice , ( not authority ) and this to finishing ( not beginning ) what was necessary to the redemption of man ; which by the text he quotes , refers to his death or passion on the cross , of which besure he was not capable as god. but that he confined not all christ's humiliation to this which excludes his incarnation , is not evident ; for the next words are , humiliatio ista non fuit , &c. that humiliation was not properly of the divine nature or person , considered in themselves , but of the mediator god-man : therefore the assumption of the humane nature simply and in it self considered ( non est humiliationis hujus pace ) is not a part of this humiliation . that humiliation , and of this humiliation do indicate , that he had an eye to somewhat else that might be called by this name humiliation ; at least it doth not prove that christ's incarnation was not a part of any humiliation of the son of god , because it was not a part of this humiliation dr. ames limits it to this part , mr. m. concludes against any other . our author at last , having bungled so at demonstration , he falls to suspicion-work , which i confess his talent renders him much more expert in ; as if thinking no evil , were no part of charity ; or at least , want of charity were no challenge to faith. but what hath his jealous head brought forth , after so oft tumbling the word conception ? even this his own doctrin of imputation is lost , if christ's incarnation be a part of his humiliation : well , it 's a point i never thought of before ; and it 's a comfort to me , the gospel doctrin of imputation will suffer nothing , but be availed thereby ; i hope to find much more of christ imputed to me as done for me , than what i was personally obliged to do by the law , or was esteemed legally to perform ; though i own as well as mr. m. that christ died in my stead ; yea , and so obeyed too , as you 'll see in this book . but with him , farewell all christ's obedience or humiliation , if we did not legally do and endure all the very same ; and if so , he must take his leave of the greatest part of the price of redemption , viz. the value given to all christ's obedience by the divine nature ; for i hope the law never required that in man's obedience . and since he lays such stress on his point of the incarnation being no part of humiliation , let us appeal to competent judges , phil. . , , . christ iesus , who being in the form of god , thought it no robbery to be equal with god : but ▪ be emptied himself of his glory , taking on him the form of a servant , being made in the likness of man : and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross. i have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , emptied himself of his glory , and left out the two copulatives which are not in the original . the main matter is reducible to these . . is emptying himself of his glory any humiliation ? i answer , it signifies more humiliation , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is rendred humbled , vers. . the word is as much as rendring all glory and honour vain or void , so used cor. . . . is the son of god's incarnation intended by the apostle when he saith he made his glorying void ? it is certainly and eminently so . for . the nominative case to this verb , is confined to the second person not incarnate , he being in the form of god , &c. he , even he so considered , before he was god-man emptyed himself , or made his glorying void as to manifestation , wherein could this properly be so but in becoming incarnate , for whatever debasement followed after his incarnation referred to him as the effect of thus emptying himself . . the whole . vers. is confined to his incarnation as i have fully proved , he emptied himself being made in the likeness of man. p. , . &c. vers. . being found in fashion as a man , is that which lets in what followed his incarnation , though but one eminent instance be given . the assembly of divines , larg . cat. q. . christ humbled himself in his conception , in that being from all eternity the son of god , he was pleased in the fulness of time to become the son of man , made of a woman of a low estate , and to be born of her , with divers circumstances of more than ordinary abasement . to wrigle himself out of this which he subscribed , he doth , i suppose , use ●he former shifts . but to add no more , doctor owen's expos. on the hebrews , chap. . vers. , . p. . this glorious one humbled himself into the form of a man , of a servant , unto death , the death of the cross , phil. . , , . you see his comment on this text. reader , judge now of the confidence and small tenderness of this man that should have a very peculiar eye to this opinion of his when he told his hearers , p. . so shall it go with your souls , so will god deal with every one of you as you receive or reject those truths of his : a thing he calls a damning error in me when i say so but of mens being penitent godly believers . the second point to be marked is , that believers are as righteous as christ in equality , as to suretyship-righteousness . for that 's the point . he saith little here for it ; and i have said enough in this book against it ; therefore a few words will serve . his authors rhetorical sayings are more reconcilable to truth than his position . mr. bradshaw affirms , that pardon without the rigid imputation of the active obedience , serves to all saving purposes . but i 'll dismiss this with these remarks . . he builds his whole notion upon a suretiship-righteousness , and never proves christ to be any such surety as will at all infer , that we are as righteous as he on that account . i have carefully weighed what he hath written ; and find what he saith for it , pag. , is , that he is called a surety , heb. . . i grant it , and he 'll find , i have proved that christ is there called only a surety of the gospel covenant ; and therefore can , as mentioned in that place , be engaged to no more thereby , than what that covenant includeth . though yet i grant , that other scriptures prove , that christ undertook to be the end of the law for righteousness , and died in our place or stead , &c. of which i have insisted at large . and if this will not serve , he adds his all : he who is obliged to pay anothers debt , or any part of it , is properly , and in strictness his surety . repl. but not always so , as that the principal can be said to pay that debt as m●●h as he , nor be as just as he , nor be said to be immediately released upon his payment , &c. for if a friendgoes to a creditor , and promiseth to pay part of a prodigals debt , agreeing together , that upon sundry terms , and in a fit time , and by degrees the prodigal shall be acquitted and released ; yea , and that his debt shall be remitted to him in a way of forgiveness by the very creditor , and he still be bound to certain services thereby ; i hope all the former daring assumptions are prevented , and yet the subsequent surety engaged to pay part of the prodigal's debt . should not mr. m. p. . forbear saying , that holy mr. baxter wrangles and rejects this counsel of god against himself , and cites the place where mr. b. argues this point , and offer no better proof . but that 's their way , he shall reason , and they 'll do their work by meer reproaches , and cursed censures . . he p. . saith , that christ's resurrection , ascension and intercession , are not imputed to believers : yet all the proof he brings for an eternal legal union between the elect and christ , and their being one person in law , is , that they are said to be in him in his reviving , rising from the dead ▪ and sitting in heavenly places with him , p. . ●●hat what in one place is the instance and ground of legal-surety-imputation , in the other is excluded from being imputed : i hope those phrases will by his followers , not again be pleaded for suretiship-imputation . . how dogmatically spoken is it , p. . that if it be the same righteousness in which christ and we stand , he and we are so far as that righteousness makes righteous , equally righteous ? repl. but sir , he and we come not alike by it ; and we depend on it as in him for all ; he stands not in it so as to need forgiveness , which we do ; yea , that forgiveness is oft repeated to us after we are made righteous : he is by it entitled to much more than we are , &c. of which elsewhere . and since he infers an equality from a sameness , let me ask , are we as spiritual as christ ? and yet it 's the same spirit that is in christ and in us . are we as much beloved by god as christ our mediator is ? and yet ioh. . . thou hast loved them as thou hast loved me , that the love wherewith thou hast loved me may be in them : here 's as and the same love , yet it were impudence to pretend to be loved equally . yea , vers. . the glory which thou gavest me i have given them : here 's the same glory , but must we be as glorious as christ in equality ? alas ! do not we see that the same guilt of a fact may lie upon many , and yet all not be guilty in the same degree ? judge then , what an air of assurance doth this short-sighted man breathe forth in the next words . i can hardly think any man is so forsaken of common vnderstanding as to deny it : because he cannot give convincing light , he 'll threaten us into it by calling us mad , and had he thought th●● would have sent more open mouths after us , he would have given us that term instead of semisaciniane , men that hold damning blasphemous errors , and what not . but any man that intimately knew mr. baxter ( whom he loads with these titles as well as others ) and mr. m. would not be long concluding which had more understanding , truth , love to god and man , publick-spiritedness , godliness , integrity , and whatever makes a gospel-spirit and the image of christ upon a man ; to say nothing of humility , good nature . freedom from envy and malice , &c. yea , god blessed him , more to the real conversion of souls than a hundred mr. mather's ; notwithstanding his charging him with rejecting the counsel of god against himself . p. . and to hold pernicious , soul-destroying errors ; for it 's him , whose words he puts in a broken light. p. . . he very oddly evades the charge of the assembly . confess . chap. . a. . viz. this communion which the saints have with christ , doth not make them in any wise partakers of the substance of his god-head , or to be equal with christ in any respect ; either of which to affirm is impious and blasphemous : this place i cited , but would not repeat the words at pinners hall. to this he tells us , p. . this must be taken in a limited sense , &c. for taken absolutely it will not hold , believers are menequally with christ , &c. rep. true , for he hath almost told us , we are hail fellows with christ , he was not humbled in being a man , nor is he dishonoured in our being as righteous as he . he saith , p. . christ's incarnation may as justly be said to be a part of his exaltation as of his humiliation : but though they intend not the being of a man in what they so severely brand , yet they mean nothing if they exclude what is so great a perfetion of christ as his righteousness is , when they fix blasphemy on saying we are equal with christ in any respect , they must think his righteousness such a prerogative , that who will equal christ in this , may next ask of him his kingdom also , and mr. m. hath given us a handle for that upon our very being as righteous as christ. for , p. . he at large shews that christ hath two titles to glory , a natural one , and an accumulated one , viz. an acquired title as our surety ; and if you ask what glory that is you 'll find , p. . it 's that special revenue of glory and praise which the father , who began his son from eternity , and loving him with an infinite love designed him . now then , if christ's title to all his acquired glory be his suretiship righteousness , and as to that we are as righteous as he in equality , what can hinder us not only to have that very same title to heaven and glory as christ hath as he is our sponsor ! but i say what can hinder believers claim and title to the very same high throne in heaven , and the very same degree of glory , as christ , as their surety hath a title to , since christ hath it ? for that very righteousness which they have as much of as he himself , and that god gives , or rather pay● them all of remunerative justice ; and that they are one mystical person with christ all which this modest author affirms , p. . reader ●●●ge , is this no other equality than in being men as well as christ ? . though he talks so much of suretiship righteousness , he gives an uncertain sound of that bond wherein christ and believers come into that legal oneness . . one while he was constituted a surety in that covenant between god and him . p. . thereby there was a legal vnion , and this vnion was from everlasting , and it was of supercreation grace , and perfected in the transaction between god and christ. p. , . reader know ; that i grant there was a covenant of redemption beforetime , and that therein christ undertook to redeem and save elect sinners , &c. but yet i deny , that by that covenant christ and the elect were eternally one legal person , or that he is their surety in such a sense , as will render them legally esteemed to do and suffer all that christ did pursuant to that covenant ; or that thereby they are as righteous as he : thou wilt find my arguments in this book , at present it 's enough to say , we were never principals in that covenant , and therefore christ could not be such a surety . the thing insisted on in that covenant was redemption work , and the salvation of sinners , as fallen ; but the redeeming and saving of sinners , or our selves as sinners , was never proposed to us as our duty ; it was inconsistent and impossible to our state as fallen ; and with his leave , as it looks strange the elect should have two legal heads at once , viz. christ and adam , so if christ and men were eternally one legal person , i doubt it may as well be proved that christ legally broke the law in the elect's breaking it , as the elect kept the law in christ's keeping it : well , thus far , here 's a surety without a principal , and a work or debt which none was ever bound to , but him that is called a surety in a sense that many must be said to do and pay as much as he . . another while christ's name was put into the original bond in which we by the law and covenant of our creation were bound , p. . he told us before he was constituted a surety in another bond , viz. the eternal compact ; if so , then his name is put into this bond , in performance of his antecedent suretiship , and not made a surety by putting his name in this bond ; then it follows , that what he doth pay of this bond can be said to be paid by us no otherwise than according to the nature of his suretiship in the former bond , wherein we have seen he was principal and sole undertaker , i am glad by this that i need not argue with him , that if christ was a pecuniary proper surety with us in the covenant of works , then it was either absolutely or disjunctively : if absolutely , that he would keep it , then we were not parties at all engaged . if disjunctively , viz. that either we or he would keep it , then it was never broken , for he hath kept it , and his obedience , without any suffering sufficed to fulfill it , &c. but mr. m. granting , and that truly , that christ was constituted surety in the covenant of redemption prevents my insisting on such things , only still note , as i have elsew●ere proved , that christ being made under the law ( which he means by putting his name in the bond ) was the effect of christ's suretiship . . yet inconsistently enough , p. . christ was made our surety , his name was not only put into the covenant of works , but into it as a broken covenant . here all is ruffled again , and how shall we unriddle it ? he was but now constituted a surety in the eternal bond , but he is here made a surety in the broken bond : he that distinguished between assuming our nature and being conceived , no doubt , will find some difference between constituted a surety , and made a surety ; for that he must do or he contradicts himself . well , i grant that christ came in our nature to obey the law we had broken , and bear the punishment we had deserved , and answer the end of the law which we had frustrated . but this will not make him such a surety in this broken bond , as shall make us legally accounted to do all , and suffer and answer all , and be as righteous as he that did it , though it be in his very righteousness that we are saved , notwithstanding we have failed in all this . for i ask when he put his name in this broken bond ? sure not before it was broken , then he was surety before : again , when he did put his name , did , he do it to the same very purpose as we were originally bound , viz. that we might live by our innocency and obedience as our righteousness ? no , it was to redeem us from the effects of our own disobedience . did he engage that we should do and suffer what would be a price of our redemption and salvation ? no , he was to do it himself in his own legal person , i say legal , because the divine dignity of his person gave the legal , yea , supralegal value in god's account to what he did and suffered ; for one meer man's doing and suffering what the meer law injoined , would not have satisfied for millions , and the broken bond it self did not require a divine person 's obeying any more than the whole bond did , though the attainment of its ends did so . again , if christ's suretiship was so limited within this broken bond , than as he was bound to do and suffer no more than it required , so neither he nor we are entitled by that obedience to any more than this broken bond at first covenanted to give : yea further , mr. m. faith , p. . the elect were constituted ( at first ) under another head , and under another covenant , which had nothing in it of christ and his righteousness , either to be brought in for them , or to be applied to them . reply . but if christ's righteousness be no higher than that covenant did require before it was broken , the righteousness of perfect adam had been as great as christ's : and if the unbroken covenant was the same as the broken bond , how should the unbroken covenant neither have nor require any righteousness of christs , and yet the broken bond measure and limit christ's righteousness , and sentence us legally righteous for it . but if , as mr. m. saith , the covenant with adam and the elect was another covenant from the broken-bond ; then we are not under the covenant requiring what at first it injoyned , and being federating parties only in the first , and subjected to penalty only by it as it 's broken : here 's no obedience-work for a surety , nor place for a proper surety in bearing the penalties . but i have elsewhere enlarged , and therefore conclude , that such confusion about the suretiship should abate mens regard to his censures , against such as will not own he himself knows not what , and proveth none sees how . . i find after all , that this equality of righteousness between christ and us , is not so much from legal union , or judicial imputation , but from a coalescence of believers into one mystical person with christ by vital union . thus p. . between our believing and our being justified , there comes in our coalescing into one mystical person with christ by this vital vnion , and our having his righteousness upon us unto the iustification of life ; and so our being justified is not the next or immediate effect of our believing , &c. here indeed ; if i understand what one person is , he may well argue we are as righteous as christ ; for we are christified with christ , not in name , or on account of his undertaking , or his being the head of the church as his mystical body : but as being one mystical person , opposed to a legal person , than by pointing at any believer , you may avoid the danger of ioh. . . if you believe not that i am he , you shall die in your sins . mr. m. may rise higher than that we are as right●●us as christ , and say we are as holy as christ , as honorable as christ , as wise as christ ; and so interpret his proof , cor. . . nay , are we not assumed into a personal union with the eternal word , as the humane nature of christ is ; which i think is unavoidable , unless christ hath more persons than one ? besides , his being a legal person , which he opposeth this mystical person to . and that he means something like this , hear him p. . it 's called a vital vnion , because in effecting it ; there is a vital touch , as i may say , between christ and us , and a clasping each on other . compare this with p. . the humane nature of christ leans on the godhead in the son , and hath the eternal power of the deity clasping about it , and holding it in that vnion , &c. the eternal power of the godhead in christ ( and not so much the strength of any created principle of grace in us ) holding our hearts unto him , and causing them for ever to live upon him . can you find much difference , though he pretend a disproportion ? the awfulness of the subject restrains me from exposing this affected cant , which is the only gospel with these men , because its mystery , i. e. unintelligible nonsence fitted to a rosocrucian or behemist : it is not enough that christ is the author of all in us , and the securer of all promised good to us ; and that he condescended to confirm this , and comfort our souls by such gracious instances of a mystical union , as that between vine and branches , head and members , husband and wife ; yea , that the same spirit dwells in christ and us , each of which inform and assure to us , the blessing designed to be signified thereby , but not whatever our profane fancies may wrest a metaphor , or force an expression to . must men strain it to one person , whereby christ's prerogatives and our vile defects are in common to christ and us ? is this to let christ in all things have the preheminence ? col. . . the scriptures needed not so many metaphors to represent to us the several benefits we have by union with christ : this one would have served for all , yea , far exceeded all ; only that one person would consist but with few of them , nay with none ; head and members do not make one person , but one body ; yea , one spirit in christ and us doth not make one person , unless you 'll make the holy ghost to be an animating soul to the body , and so be the chief constitive part of the whole person : what will a deluded vain fancy expose men to at last ? exceptions against some more passages in mr. m's book . i have been already engaged to hint at some , yet among many obnoxious enough , let 's consider some more of his stamina . . that god hath ordained christ to do all with god for the elect , and that he shall be a●● from god to them , &c. all , i say , that in this ruined condition they need to bring them to that heighth of happiness , &c. p. , . reply . if he had meant only that christ was to do all with god in a way of satisfaction , impetration , merit , or intercession , it were true ; but as he words it , it may be very erronious ; and it is to scrue an error he doth thus express it . hence , because he finds repentance and faith are so necessary to our salvation , he hath in his pulpit endeavoured to inform men how christ repented , and that he repented for us ; and though he doth not-publish it in this sermon as he did elsewhere , that christ believed for us ; yet you 'll see presently , how much he endeavours to convince us that he did so ; for if he believed whilst humbled , it was for us , and it 's imputed to us , as he oft in this book affirms . had i mr. m's liberty , what would i call this error ; for though it 's in christ's strength and grace that we repent , believe , turn to god , and do good works ; yet if we do not these as our personal acts , misery will be our portion . if you ( not i ) believe not , you shall die in you sins , john . . except you ( not i ) repent , you shall all perish , saith christ , luke . . i say , except your righteousness ( not mine ) exceed the righteousness of the scribes and pharisees , you shall in no case enter into the kingdom of heaven , matt. . . had mr. m. been an auditor , he had not said , lord thou understandest not the gospel ; it 's thou art to do these things , this is the deep counsel of god , however legally thou speakest : he might as well say , it 's thou christ shall perish , as thou christ art to repent . . faith is a prime and principal part of our being , conformable to the image of christ , &c. he is the first pattern and original copy of believing , p. , . reply . is christ's faith the pattern of faith in christ ? i remember somewhere dr. goodwin speaks of god's trusting christ till he was incarnate ; and of christ's trusting the father since the time of his sufferings : yea , we may easily grant that christ believed god's promise ; and , as a man , depended and relied on god's power and truth . but this is no other faith than adam in innocency acted , than the law of works directed to . by this account we may think better of the state of pagans than most do ; for without gospel-revelation they may believe in god , trust him , and depend on him . but what is this to the account the scripture gives of faith in christ ? did christ come to himself as a saviour ? did he receive himself as a crucified redeemer ? did he eat his own flesh , and drink his own blood for eternal life ? did he plead his own merits , and rely on his own righteousness for pardon , and restored peace ? did he consent to be married to himself ? did he look to himself for healing ? or to use mr. m's account of faith in this very page , did he go out of himself unto himself for all ? yea , take part of his description of faith in christ , p. , . . the subject of faith is the heart of a convinced broken-hearted sinner , &c. the very nature of faith , and the acting of the soul in it , is such as doth imply and include a sight and sense of sin and misery , and a lively heart-influencing conviction of utter helplesness in a man's self , and unworthiness to be helped by god , &c. reader , doth christ's faith in the nature of it , imply a sense of utter helplesness and unworthiness in himself , or of his sin and misery ? the reason he gives for justling out such as abram , and setting up christ for the original copy of believing in himself is this , the humane nature of christ lives and subsists in the second person , leaning on the eternal deity of the son of god , it hath its subsistence in the bosom of the godhead , &c. and hath the eternal power of the deity clasping about it , p. . the apostle did not know this faith , when he said that charity was greater than faith : well , as sublime as this reason seems to be , i will venture to say , this is not that faith in christ which the gospel requires of sinners . . i will give you a reason of mr. m's , which besure is none of the best , p. . christ's dwelling in our nature is no part of the punishment of sin , for then the divine nature only is punished , and not the humane at all , nor the person . it 's a bad one for what he brings it , since that assuming the nature and dwelling in it differ , and i have answered it before , and it needs a great allowance to keep it from . but if the sufferings or acts of only one nature be not the sufferings or the acts of the person of christ ; then the acting of faith of the one nature on the other nature , is not acting of faith upon the person of christ ; and consequently not gospel-faith , which is to be acted on the person of christ ; here the humane nature believes ; but that is not with him ; christ that believes , it believes on the divine nature , and that with him is not christ who is believed on : what now is become of christ's believing even by his own reasoning ? . the object of faith in christ , is god-man mediator , a crucified christ , &c. but the deity of the son of god abstractedly considered , is not god-man mediator , &c. truly if our gospel-faith is specified by this , i see not the need of christ's incarnation or death , yea , or regard thereto . . this leaning , and especially to the purposes assigned to this act of christ's humane nature , is not all that which is essential to the faith in christ which the gospel requires . but why should i scribble the little paper left ? it 's like the reasons he gave for christ's repenting , viz. the reproaches of them that reproached thee , are fallen upon me ; and he was a man of sorrows , and acquainted with grief . . he plainly discovers his mind to be , that faith is an act of the soul whilst spiritually dead and unregenerate , p. . he joins with such as say , faith is the means and way of our being made spiritually alive , rather than our acting life , as being already brought into a state of life , as the bodies clasping hold on the soul by the animal spirits , which are corporeal things , is rather the means of life , than an act of life , &c. p. . suppose that the principle of grace begotten and created in us in regeneration contain in it the habit of faith , which i will not now call in question : yet &c. p. . all our new obedience , and all the graces of the spirit comprized under that one word love , are the effects and fruits of our being justified . p. . in vnion ( by faith which is the cause of this union ) we are brought immediately into a state of spiritual life , first relative , then qualitative , &c. repl. here , with the arminians , he denieth the habit of faith necessary to the actings of faith : he is contrary to the assembly of divines , who tell us , that god in effectual vocation , takes away the heart of stone , and gives a heart of flesh , renewing their wills , and by his power determining them to that which is good , and effectually drawing them to jesus christ , conf. cap. . a. . & q. . man is altogether passive therein , until being quickned by the holy spirit , he is thereby enabled to answer this call , and to embrace the grace offered , and conveyed in it . large cat. a. . faith justifies a sinner in the sight of god , not because of those other graces which do always accompany it , or of good works that are the fruit of it . here we see , that there is a quickning regenerating work and change on the heart and will , in order to the act of faith ; and that there is no faith unaccompanied at any time by other graces , and that by good works they intend not such graces , &c. did not mr. m. tell us , p. . that in effecting our vital vnion , there is a vital touch as i may say between christ and us , and a clasping on each other . is there a vital touch before life , or a clasping while we are dead ? doth the mind see christ whilst it 's blind , or the will embrace him whilst it 's morally dead , impotent , unperswaded , and averse ? do we consent to christ , and covenant with him , whilst satan , sin and enmity reign in our faculties ; or open the door to christ whilst these keep the keys ? god , saith the natural man , receiveth not the things of god , because they are spiritually discerned , cor. . . but mr. m. saith , yea , it 's while they are natural that they see christ and close with him : here 's a knowledg of an ignorant mind ; here 's a coming and receiving without life . here 's a faith the gospel covenant never promiseth ; for it 's not included in god's writing his laws in the heart . the whole stress of salvation is laid by him on an act of a dead unregenerate sinner , and men are justified while the soul is not turned from darkness to life , nor from the power of satan unto god , acts . . it were worth asking h●m , whose act this act of faith is ? it 's not a humane act , unless you can suppose the mind and will can act without any vital principle , yea against it's own prevailing principle : here then must be a force , and unactiveness too in our very acting ; and it 's a strange clasping of what we hate and abhor . i doubt here may come in again christ's believing for us . however , he must think . that our faith after we are alive , is either a faith specifically distinct from that which justified us , or it 's still an act not effected by a regenerate principle , but is somewhat either below life , or above man , even when he is spiritualized , he seems to bid at both : his simile is for the first ; the spirits , which he saith are corporeal , clasp about the soul for life ; so it seems our faith is a dead thing always , never made life or living ; any more than those spirits are made soul ; otherwise it loseth its clasping meetness , as they would do in ceasing to be corporeal . yet other times he makes it look like a divinity clasp about us . . i do now see a little why the man is so against god's giving us any saving benefit in any way of reward , though not of debt : it 's because faith is the only thing ordained ( not required ) as a physical means on our part ; and this is so low a thing , that a dead sinner may act ; or so sublime , as not to be a humane act. . again , i see why he doth still confine our justification to the end , to the first act of faith ; yea , and deny the immediate influence of faith on our justification ; for if you should bring it among duties , or to be under the notion of a duty , all is spoiled : no , it must be a meer physical band of union , not enjoined by god as our ruler , but appointed as the corporeal spirits for ligaments . i dare not touch the philosophy part of that , lest if i name embrio , he should curse me anew . . i know now at last , why he thought me a pelegian , ( the selfish reason why he writ it to london i knew long since ) because i in a printed sermon put the act of faith after spiritual life ; it seems i should have said with him , that in vnion with christ as one mystical person ( which is by the efficient causality of faith ) we are brought into a state of spiritual life , relative in our iustification and adoption , and then and thereupon qualitative , &c. p. . his proofs for faith before life , because christ promiseth life upon believing , are contemptible ; as if further spiritual life , and pardon , and eternal glory , be not life as well as hell is death , ' and some sinners twice dead . . the faith he so much insists on , hath not all the essentials of a saving faith. i know many worthy men distinguish between faith quae justificat , and qua justificat ; and no doubt the soul hath an especial respect to christ as priest , and his righteousness in order to justification . but our discourse is of the faith quae justificat . what that faith is , he tells us p. . faith is a going out of our selves unto christ for all . and p. . the hearts acting towards this object in its believing , is most properly in a way of trust , and dependance , and affiance . rep. . we have just seen , it wants a vital principle as it is the act of an unregenerate dead soul. now this brings it , in the judgment of most divines , to be no saving act at all , no saving faith , because the act of a natural and dead sinner . . i need not mention that it is no obediential act : and note , that when our divines deny that faith is not imputed as an act of believing , or as an evangelical act of obedience ; they say , it 's not as such imputed as our justifying righteousness , which i grant . but they positively affirm , that the faith by which christ's righteousness becomes imputed , is an act of evangelical obedience , confess . chap. . a. . again , . i will not insist how far the assent of this faith is limited , as to its object as well as its nature . . i do grant , that by gospel-faith we trust in , and depend on christ as our only saviour ; and that by it we go out of our selves to christ for all attonement , merit , causality of acceptance of all we do , and strength and grace to enable us to all . . yet , see how much more the assembly includes in saving faith , confess . chap. . a. : by this grace ( faith ) a christian believeth to be true , whaever is revealed in the word for the authority of god himself speaking therein , and acteth differently upon that which each particular passage thereof containeth , yielding obedience to the commands trembling at the threatnings , and embracing the promises of god for this life , and that which is to come ; but the principal acts of saving faith are accepting , receiving , and restin upon christ alone for justification , sanctification , and eternal life . . his faith w●nts the receiving of christ , if not wholly , yet as a prophet and lord : whereas true faith receives christ iesus the lord , col. . , . here 's no yielding up our selves to our redemer's conduct , no dedication of our selves to him as our owner . guide and ruler , nor consent or engagement or purpose of heart to do so : whereas gospel-faith is such a trust of and on christ , as includes a yielding up our selves to him , to be saved by him in his way ; as he sets down the terms , viz. to deny our selves , take up his cross , be his followers and disciples , isa. . . luke . , . rom. . . . luke . , , . ier. . . . here 's no purpose of heart to renounce the world , flesh and devil , who are christ's rivals and competitors ; to whom we before , did yield up our selves , pet. . . io. . . faith is a strange conjugal consent , wherein the wife promiseth no duty or loyalty ; only expects all to be done for her . obj. if we trust and lean on christ we shall do these . ans. . it 's as true if we do these , we shall and do lean on christ ; and by that rule may as well call these faith , and leave out that . . it is not a saving trust in christ that doth exclude these , or is without them . this is plain , because the act of gospel-faith is oft expressed by these as well as by trust ; and a sentence of condemnation lies still upon a soul that wants these , and is under the power of their contraries , we will not have this man to reign over us , was the language of unbelief ; and for this they were subject to death , luke . , . . the scriptures tell us of instances of a trust and leaning , that proved destructive for want of these other things ; and certainly will prove so to all others , mic. . . the priests teach for hire , and the prophets divine for money , yet they will lean upon the lord and say , is not the lord among us , none evil can come upon us ? no doubt , the foolish virgins had a degree of trust in christ ; but were lost for want of oil , though they looked for so much from him . . as he wordeth it , and joineth it in other places ; it looks to be a meer contemplative act , which as a man unregenerate doth with him perform , so a carnal man may do it for indulging his sloath and carelesness , q. d. i will now and then apply to this meditation , christ shall do all for me , i trust him to do so , and therefore i am safe , though i do no more ; yea ▪ i shall be damned if i strive to do any thing else as a means of obtaining saving benefits , though it be in christ's righteousness that i expect all . we are warned mat. . . not every one that crieth lord lord , shall enter into the kingdom of heaven . but he that doth the will of my father ; and this was to enforce that charge , enter in at the strait gate . . he ascribes too much to faith , as imperfect , dead , and unholy a thing as he makes it ; even more than i dare for a world ascribe to that which is the true gospel-condition . p. . there is between our believing and this righteousness being upon us , a reference of causality . repl. we must be destroyers , and be destroyed , for saying god requires faith , suspending pardon till we believe ; and by his promise , securing it to us when we believe , though we expresly deny all causal influence , and confine the condition to the meer frame of the object ; and do leave justification in all its causes entire , as the benefit to be given in christ's right to him that is a believer . yet our accuser , witness and judge , can innocently cry up a causality , a real and proper causality ; a mediate causality of justification , an immediate causality of union with christ , which is the greater benefit . p. . my short legs can follow these small strides . it 's a cause of justification ; but how ? by more than that rule , causa causae est causa causati . faith is a cause of vnion , that union is a cause of christ's righteousness being upon us , and that righteousness being upon us is the cause of justification ; and so faith is an influential cause of justification . if you go forward with what justification is the cause of , and what that is also a cause of , faith is a cause of even as much , and in the same sort as it is of justification ; and if you go backward to the next cause of faith , and to the cause of that , and even all that is the cause of justification , as much , and in the same sort as faith is . and what kind of cause is faith in all ? it 's always with him a phisical cause , a natural touch and clasping . yet p. . he saith , it 's by god's constitution and ordination ; hopeful words ; but he soon throws it o●● of ● moral causality again and brings i●to the corporeal spicies clasping about the soul. here 's a covenant-consent , without an act considered as any way moral ; a strange thing to any man of sense , who must know , that acts are considered only as moral acts in every covenant . . he accounts all performance of any duty with an expectation of any saving benefits as morally connected therewith , to be in a legal manner and spirit , from legal or old covenant principles , and unto old covenant ends , &c. p. . compare p. . reply . i have fully proved , that though nothing done by us is the righteousness wherein we stand before a just god , or the merit of any good , or atonement for sin , or instead of a legal righteousness : yet there is in the gospel a display of authority , though in a way of grace , and a rectoral way fixed for giving out the effects of christ's obedience in his righteousness , as benefits encouraging to duty : and in that way we must expect them to the glory of god's truth and promises , and we wickedly presume in expecting them otherwise ; and hereby obedience to christ and the righteousness of christ are not opposed , nor old covenant ends pursued . mr. m. saith p. . faith hath no influence , no not so much as in a way of instrumentality to confer upon us a right and title to christ's righteousness ; all the influence that faith hath , is to our actual possession of it . i grant . that faith is not our justifying righteousness . . that christ hath merited the elect shall have it . . that it is the gospel-promise is our title and charter ; yea , . i deny all causal influence to our possession . but as to him who ascribes to faith a causality , i would ask . doth not the gospel adjust by its promise , that it is the believer it will invest in this possession of righteousness . . doth not this promise entitle a believer to this possession , and bar the unbeliever . . doth faith then no way affect our right or title to the possession thereof ? doth it not render us the persons whom it so entitleth thereto ? and is this nothing , though it be not the righteousness for which we are justified as legal obedience was to be ? . he ventures too far in making the crown of glory and justification to be effects of remunerative strict iustice as to us , which is untrue , notwithstanding christ's righteousness is imputed to us . p. , , . among many other expressions of this kind , he saith , it is the constitution of god , that all the saving . good and blessing which shall be given us , shall be given not only by free grace , but by the hand of justice . reply . if he mean only that the consideration upon which all saving good was granted , is a righteousness that answered strict justice : i grant it . but to say ( which he seems fully to intend ) that the righteousness of christ is so impured to us , as that benefits are actually conferred on us in a way of remunerative justice as to us , i deny , and say it is a thousand fold worse than they whom he condemns durst ever have a thought of . i own also it 's a reward of justice to christ , that believers should be justified and glorified : but justification and glory are given of meer grace to those believers , though in a gospel way of government : they cannot plead , now lord i have christ's righteousness on me , i have a claim to these , as a debt or reward due to me from remunerative justice : for though christ give the crown in his own right , and his right to secure that crown ; yet he reserves the claim of justice to his own person , and we must accept of all even at god's hand of gift . sinners shall not have the saviour's plea in themselves , though he will plead it for their good. there is more spiritual pride in this kind of talk than many imagine ; ●he gift of god is eternal life , even when he gives it ; and not only as to antecedent causes , we look for the mercy of christ to eternal life , iude . and it 's still for christ's sake we must intreat and expect , and not for our own , nor for any thing as it 's ours , whatever be the effect of the imputation of christ's righteousness on us . . that which he calls telling a story to us of the deep counsels of the wisdom and grace of god , how this righteousness is upon us , from its first and highest original , is in several things an unsafe account ; and greatly to the dishonour of father , son and spirit . some parts of it i have already considered , i now shall briefly observe these things , . he strikes at the essential glory of the son of god. . he describes the fall of man very dishonourable to god. . he much mistakes - what is most properly the glory of god. . he leaves out man's acknowledgment of the holy spirit in the work of salvation . . mr. m. strikes at the essential glory of the son of god : before i prove this , i would premise , . the son of god as second person in the trinity , is equal to the father in essence and glory , though he be of the father , as to the mode and manner of subsistence . hence he hath the same divine perfections and glory . . whatever is ascribed to christ , before he assumed the humane nature , must be such as is consistent with his divine nature as the son of god , and proper thereto . . nothing is added to the divine nature , as in christ by its union to the humane nature , besides relation to that humane nature . . the person of the son of god was compleat , before he assumed the humane nature ; and therefore the humane nature is no constitutive part of the second person ; but , as dr. ameswell saith , is only as an adjunct . if mr. m. mean more , it 's horridly dangerous , when he saith p. . the humane nature belongs to the constitution of christ's person as he now is . and looks the worse for his words p. . christ's dwelling in our nature , is no part of the punishment of sin , for then the divine nature only is punished , and not the humane at all , nor the person . as if what terminated on one nature only , did not terminate on christ's person ; and by the same rule , the acts confined to one nature , as their principle , are not the acts of his person , unless they be the acts of both natures . . since the incarnation we frequently meet with a personal communication of properties ; what is proper to either of the two natures ; is ascribed to christ as god-man , as christ died , &c. . yet there is neither a transfusion or communication of the properties of one nature to the other ; nor must we ascribe to his person any thing in any manner that would tend to the confusion of the two natures . . all the glory or humiliation that can be justly ascribed to the son of god as such , cannot infer any change in or addition to him , and must be confined to what is manifestative and relative : his glory may appear more , but cannot be added to ; it may be obscured , but it cannot be really diminished . . hence whatever addition of real glory or afflictive suffering belongs to christ , it is with respect to his humane nature . this was only capable of rewards , of being exalted , of being deferred , of god's hiding his face and dying . i shall now evidence , that mr. m. strikes at the essential glory of christ as the eternal son of god. . he makes christ , as the eternal son of god , capable of an addition to his real glory as god , p. . god the father from eternity , begat his son , the second person in the trinity , and loving him with an infinite love , designed a special revenue of glory , and honour , and praise unto him , as from all his creatures in their kind and way , so more eminently from and in a certain number of mankind , &c. the end and vpshot , and last issue that all his counsels about them comes to , is this , that they may be brought to the acknowledgment of the son of god , &c. p. . you see how the grand original design of god , to bring in a revenue of singular honour , and praise , and glory to his son christ , is brought about , &c. i shall presently repeat more : let 's consider , . it 's plain he intends the son of god as such ; it 's he as begotten from eternity ; he as the second person in the trinity ; it 's he as loved with an infinite love ; yea , from being so infinitely beloved as god's eternal son , the contrivance had its rise . the design in the vpshot is , that he might be acknowledged to be that son of god. it cannot be meant , that this additional glory might be designed for him as foreseen mediator , or as in flesh ; for this design is the first step ; and this glory of the son , is the original of all the contrivance : he was , pursuant to this purpose , made a mediator and legal head ; and he tells us , to confirm this , that for this end of bringing a revenue of glory unto his son , in the salvation of the elect , god ordained that he shall do all with god for them , and he shall be all from god unto them ; which is his second step ; and therefore what is subsequent to this in intention , cannot be before the other ; his office and incarnation are but means to this end : so that no doubt can remain , that christ is in this design considered as the eternal son of god. . let 's weigh how he describes the glory intended : it 's an especial revenue of glory and honour : it 's a revenue of singular honour and glory , somewhat that made him more glorious than he was as the son of god ; nay , it was his being acknowledged to be the son of god ; which is the vpshot of the design about him ; as if though he were son before , yet he would not have been acknowledged to be the son of god , without this added revenue of glory . . he makes the eternal son of god , considered as to his divine nature , to be for a while under the frowns and displeasure of god. . he makes the eternal son of god as god , to be capable of an acquired right , superadded to his natural right , even to his essential glory as god ; and also of an acquired right to that love , which he enjoyed as the son of god in the divine nature before he was the son of man. take his words , p. , . 't is true , christ hath another title and right to the love of god and unto heavenly glory , viz. by the prerogative of his birth i mean his eternal generation as he is the only begotten son of god : but though he was rich , yet such is his grace , that for our sakes he became poor , he consented ( not to forego his title ) but for a time to forego the actual enjoyment of the full fruit and benefit of it . he was contented to lay aside his glory for a time , and to dwell here below on earth , under the frowns and displeasure of god his father , untill he should fully , to the utmost farthing , have paid our debt , but then he was to be restored and raised up to the enjoyment of his father's love , and heavenly glory , in the virtue of that forementioned double right or title , viz. both as the son of god by nature , and as also having discharged all the debt of the elect as their surety . this latter being accumulated and superinduced upon the former , and therefore being not a natural but acquired title . . you see that it is the eternal son of god , considered as to his divine nature which was under god's frowns and displeasure ; for it was only as to that nature his person was the subject of god's love before his incarnation , and it was that love he alone could be restored and raised to , which he had before his incarnation , and there could not be a restoring and raising to the enjoyment of this love as to this nature , unless that he was under the frowns and displeasure of his father as to his divine nature . for , whatever nature he enjoyed the love of god in , before he did forego the enjoyment of it , and to the enjoyment of which he was raised and restored , must be the nature he endured those frowns and displeasure in , which are opposed to the actual enjoyment of that former love. he tells us that he did forego the actual enjoyment of this love , and so dwelt under his father's frowns here below on earth ; therefore it must be as to his divine nature he did forego the enjoyment of that love and glory : and consequently , as to that nature he endured the opposite frowns ; since that he had not enjoyed that love in his humane nature before he dwelt on earth . . it 's as plain that he makes the eternal son of god , as to his divine nature , to have a superadded right to that essential glory from god which he had a former natural right to : for the glory he enjoyed before his incarnation , was his essential glory as the son of god ; and it was his essential glory he had a natural right to . again , he had no glory in his humane nature before he was man , to be restored to ; therefore the glory he had an acquired right to , being a glory to which he was restored and raised , must be his essential glory enjoyed only by the divine nature : he could be restored to the actual enjoyment of no glory , but what he actually had before he affirmed our flesh , and could not be restored to any glory which he had not till he assumed our flesh. the matter is the same as to the love that his father bare to him as his eternal son ; for it 's the love he was restored to the enjoyment of , which christ is said by mr. m. to have an acquired superadded right to ; which must be no other than he was the object of before his incarnation ; yea , he tells them it 's that very love and glory which was due to him by privilege of birth , that he had this superadded title to ; yea , even that which he did not forego his title to , though he did forego the actual enjoyment of for a while ; and to this he was restored in the vertue of this double right ; so he tells us christ was rich , yet he became poor : how poor ? by foregoing the actual enjoyment of the full fruit and benefit of it , which he enjoyed before : the meaning of the place he refers to is , that though the son of god was maker and heir of all things ; yet , as to his humane nature , he was in a necessitous suffering case . but hence mr. m. infers , that christ , as the son of god , did forego the actual enjoyment of the full fruit of his inheritance , which he fully possessed before , and in that respect was poor : this is plainly his sense , for he speaks of his being rich as he was antecedently to his incarnation , as to enjoyment as well as title ; and as to riches he did not forego his title to , as he was the son of god ; and yet the full benefit of those very riches he was so entitled to as son of god , he did forego the actual enjoyment of ; whereas he might as well say he did forego the enjoyment of all the benefits as any , and of his title as of the enjoyment , all being alike possible to the son of god ; who still enjoyed that whole inheritance to the full ( as son of god ) as he enjoyed it by his title before he was the son of man , to forego the manifestation and the actual enjoyment differ as to his glory . and as to riches , it 's one thing for the human nature to want , for the divine-nature to abate any enjoyment of what it was entitled to , is quite another thing . a poor god is a wild phrase . obj. had christ , as our redeemer , a right to no glory as a reward ? ans. . yes , to a glory and riches as to his humane nature . but , . that was not a restauration of what the son as god enjoyed before his incarnation ; but a glory and riches granted as to his humane nature which fully commenced upon his exaltation , though eternally decreed . and to both indeed there was a title from the union of the human nature to the divine person ; and also as a reward of what was suffered and done in the human nature . . the utmost glory belonging to or received by christ as acquired , was of another kind than what belonged to him as god , and which he enjoyed before the incarnation . the ●ne is dependant , the other independant ; the one is creature glory , though above angels , the other is increated , essential , and divine , even the same with the father's . obj. did not christ lay by his divine glory ? a. . he could no more part with it , no , nor with the enjoyment of it than he could part with his divine essence . . he voluntarily agree'd to have it vailed as to manifestation for a time ; but in the least quitted not the enjoyment of it as the son of god. . the sensible communications of it , and of the divine favour were a while much suspended from the humane nature : but considered as the son of god , he always alike possessed and perceived the divine glory and favour . the father could as well be displeased with himself as with his son , as he was god. . hence , though what christ did and suffered , did entitle him to the restoring of the sensible enjoyments of the divine favour to the humane nature , yet there was no place or room for acquiring a right to any sencible communications of love , riches or glory to him , as son of god : for they were never suspended , they were essential to him ; and to suppose an acquired right were to make that love and glory dependant , and bring them within a creatures state ; whereas you may see christ in his humbled state , still when he speaks as the son of god , asserting his title and possession in equality with the father , yea , to be the fame , ioh. . . ioh. . , , . ioh. . . reader , judge how he honoureth christ ; i could tell him what names the ancient church gave to such a heresie , but i better like that he gives to my opinion causlesly , the name of blasphemy , than that i should give so just a cause , though i met with a man so ●ld , as should hope it was only ignorant . the son of god as god , capable of an addition of real glory ; and be the object of god's frowns and displeasure , and capable of parting with the enjoyment of god's favour , and the glory and riches he had before he was incarnate ; and that he could have an acquired right to that essential glory and love , and riches , superadded to his natural right thereto , are such positions as should make a man to tremble how he ventures afterwards to meddle beyond his depth . my concern for these things prevents my using the advantage mr. m. gives me . . he describeth the fall of man in a manner very dishonourable to god : . he makes it a designed necessary means resolved on , to bring to the son of god that revenue of honour and praise which the father had before designed for him : this is fully expressed by him in his model of the eternal decrees . the . step is the design of that revenue of glory to the son. . step is christ's being to do all for the elect with god for them , &c. . is making a man innocent . . is the fall of man. . the double union issuing in legal and mystical persons . . faith is the means of mystical union . . this faith in its nature , is to rest on christ for all , p. , , . the thing i infer is , that the fall being the fourth step , must needs be not a thing supposed to the fathers design of the revenue of glory to christ ; by some mens acknowledging him to be the son ; for that 's first in order resolved , and then the fall appointed ( not over-ruled ) as a necessary means thereto ; as that by which he was to obtain this glory , and without which he must have gone without it , and been limited to the privilege of his birth . therefore he tells us , p. . the fall of the elect into a state of sin and death , and wrath may seem somewhat remote from the point in hand . but it is not ; for hereby a door is opened to the son of god to step in , and do all with god for them that in this ruined condition they need , &c. so that as christ speaks of the blindness of him , ioh. . . that it was that the works of god might be made manifest in him ; we may say this of the fall of the elect , it was in the counsel of god designed to this end , that the depths of the riches , the knowledge of god might be manifest in them ; and as christ speaks of lazarus his sickness and dying , it was not to death , &c. so must we say of this falling of the elect into a state of spiritual death in sin and trespasses ; it is not unto death for ever . but for the glory of god , that the son of god might be glorified in recovering them . repl. i am sure the son of god did not need any such glory ; he had been as happy , and perfectly glorious as now he is , though man had stood . . it seems very unagreeable to the purity and goodness of god to design the breaking of his own laws , the destroying of the greatest part of mankind , the defacing of his own image , the gratifying of the devil in the sin and misery of men , such dishonour to his own name , &c. and this as a necessary means to glorifie his son ; to decree the permission of the fall , and so to over-rule it to good ends , is another thing . . by this model it was as impossible for man to have stood , or for the mo●● of mankind to have avoided sin and eternal ruin , as it was for man to have hindred god to give to his son that special revenue of glory as he designed for him ; which i think would be a greater ease to the damned than their consciences will feel , or the pleadings of god with men will import . . it greatly abates that admiring and thankful regard to god and our saviour , which the scriptures always direct us to : for if mr. m's model be right , it was love to the son of god that brought men to need a saviour , and not love to sinners that enclined god to give his son , and the son to give him-self , to be a saviour , ioh. . . the utmost which this model can rise to is , that since god resolved for the glory of his son , that all should fall into a state of sin and death , and wrath , that thereby some of them might be to his glory , they were ordained to be some of those ; which indeed is a mercy , but not so greatly displaying of divine pity , love and grace , as the word represents it . therefore . to suppose man foreseen as fallen and self-ruined , and thereupon a saviour ordained to recover , and actually save a certain number of these : and for this to be in his suffering nature to be rewarded , and eternally exalted , receiving the praises of his saved ones , fully answers the account the scripture gives of the oeconomy of redemption , rev. . , . man is supposed thus fallen in all the. texts which mr. m. cites for god's design of a revenue of glory to his son from the elect , eph. . , , , . we are chosen in christ ; in what state ? you 'll see that by the nature of the blessings we are to obtain by him , to be holy , who were by the fall unholy : to be without blame before him in love , who were so reproveable and hateful to the adoption of children ; who had by sin lost our natural birthright , and become aliens ; accepted in the beloved , to the praise of the glory of his grace , who had made our selves unacceptable and condemnable in the eye of justice , redemption in him , and forgiveness of sin according to the riches of his grace , who had enslaved our selves , committed sin and were incapable to redeem our selves , make atonement , or merit our recovery : and then he addeth , vers. . that in all this he abounded towards us in all wisdom and prudence . amazing wisdom ! to find a way to sanctifie the depraved , justifie the blamable , love the hateful , adopt the alien , accept the vile and unworthy whom justice condemned , redeem the captive , and forgive the guilty sinner : here 's work for all wisdom , and prudence to abound , much more than it was to resolve first to glorifie the son of god , and then find out a way for it by designing to make men fall into misery and death , that he might come to this glory by it . look into vers. . and you 'll see that according to what i have shewen to be the apostle's model , he concludes this is the counsel of god's will and his purpose in himself , even to recover by christ sinners , thus in his eye fallen and miserable . the same sense is plain in rev. . , . thess. . . eph. . . i confess , when i consider some mens temper i am at a loss whether they are led , by what themselves are , to think of god as so cruel and far from goodness ; or that the strange representations of god , which they believe , do form them to what they think is his resemblance , would any divine else dare to preach that god took the sin of adam and squeezed out the quintessence of it , into the humane nature , to propagate to the world. and god took delight to see the wicked sin ; as one that sets rats-bane to kill rats , looked through the key-hole with delight to see the rats eating the rats-bane , knowing it would kill them ; so god looked at the wicked through his fingers with pleasure , to see them sinning , knowing it would destroy them . and the spirit of god striving with sinners , did enlighten them , reform them , &c. but why did he thus strive with many whom he did resolve he would never save ? it was that they might be brought to those higher degrees of torments in hell , which he had fore-ordained them to . as iudas went to his own place , that is , to the higher torments in hell , which god had decreed him to , he could not come to this but by falling from his apostleship , he could not fall from his apostleship if he had not been an apostle , and he could not have been an apostle if the spirit of god had not striven with him . mr. m. i suppose , hath not forgotten these unsavory passages , which i do not think i have varied a word of ; at least i am sure this is the substance , and not aggravated at all , as i have abundant witnesses to prove . . he mistakes what is the glory of god , as to its principal sense ; this consists in his essential perfections as in himself ; yea , the manifestative glory of god , father and son , is not so much in the creatures acknowledgments , as in the display of his own perfections , in a way commanding their admiration and love : mens hosanna's are a poor-thing comparatively even therewith : he made all things for his glory , i. e. to express thereby his wisdom , goodness , power , justice , &c. his glory shines forth more in the impresses of his excellencies on any being , than in their thankful returns of gratitude to him , or oral mention of his praises : men by these do their duty , and contribute to their own good , but add not to his glory ; yea , his manifestative glory is not hereby so promoted by those men , as by his image on them , and his authority acknowledged by their obedience and good works , matt. . . god is glorified by christ , as redeemer in our nature , as his government was honoured , justice satisfied , his hatred to sin expressed , his image restored , his authority among men acknowledged , his blessed nature exemplified in the humane nature and behaviour of christ , his love and mercy to sinners made manifest by his death : by these i say , much more than that some few men do own him to be the son of god , yea , our redeemer , even as in our nature is more glorified by honouring god , vindicating his government from contempt , opening a way for mercy , to exert it self without injury to god's holiness or justice , accomplishing god's purposes and promises , having all fullness of grace in him , authority and judgment committed to him ; defeating satan's projects , and breaking his strength and power even by the humane nature ; his giving his spirit , restoring the image of god to a degenerate world , rendring men subject to the divine laws , imitaters of his example , subject to his authority , thess. . . raising the dead , judging the world , his wise , equal and effectual managing his kingdom , &c. he is by them honoured , i say , far more than in a few persons acknowledging his sonship ; and being that his sonship became obscured by his dwelling in flesh , i admire that mr. m. would place the vpshot of christ's acquired glory in the elects acknowledgment of his sonship ; as if he took a vail to do and suffer so much , chiefly if not only to buy off its being a vail . . he leaves out the holy spirit , as to the mention of any g●●●y designed to him in the oeconomy of the salvation of sinners . yet sure the eternal spirit hath a glory superior to christ's humane nature , and a right thereto superior to christ's acquired right . yea , we are baptised as redeemed ones , into , or in the name of the father , son , and holy ghost , matt. . but with these men his honour is little regarded , he shall not have a hand so much as to render some sinners to be the persons that shall rather than others be invested in christ's right to any saving benefits according to a gospel-rule . though god hath so wisely contrived the acknowledgment of father , son and spirit , in the saving of sinners ; the father gives and sends his son to redeem , the son pays the price of redemption , the holy spirit applies it , by rendring sinners the objects of the respective effects thereof , as the gospel determines the distribution of them . his notion of legal union , between christ and the elect from eternity , as being one legal person , is an unscriptural notion which i have confuted , though i acknowledge christ from eternity undertook to redeem and save the elect ; but that is far from one legal person ; being that we are not reputed to redeem or save our selves , alike ungrounded , is one mystical person . it 's time to put an end to my remarks on his story made up of steps , which i wonder he hath acquired no better skill in relating , than to represent the counsels of god , in a manner so inconsistent with , nay , reproachful to the glory of the blessed god. . i shall not take notice of such things as these , all your obedience to the law avails no more to justifie you than your worst sins ; the not failing of faith is not a means of our continuing justified ; repentance is the effect of pardon , and not necessary thereto . these and the like being already insisted on in this book and elsewhere , neither shall i demonstrate as i might ; it must be his judgment , that all our sins are pardoned at once , even past , present , and to come ; and that god cannot be displeased with , or afflict believers for their sins , &c. . he vainly supposeth many things possible to be in unbelievers , which are certain evidences of true faith , effects of faith ; yea , they are the execution of the consenting act of faith , and without them ( if men have time ) all his faith is but a dead faith , that will never save . i will admit that no act of grace or godliness can save us without faith : but i as positively affirm , that there is no one act of real grace or godliness without true faith ; nor yet any true faith without acts of other graces . why then should he put the graces of the spirit into a war , and tell us of mending our ways and reforming our lives and our hearts too , so as never more to sin , and live as a saint dropt down from heaven , &c. yet they are not faith , and the righteousness of christ would not be upon thee , p. , , &c. can mens hearts be changed , and their lives thus reformed in obedience to the call of christ's gospel , and not accept of christ , and trust in him ? no. and i ask , if any man go out of himself to christ for all , and yet never repent , nor have his heart and life changed , nor love god : would that man have the righteousness of christ upon him for salvation ? yet this is as possible as the other , yea , and more easily mistaken : thess. . from . to . you 'll see the spirit of god makes the things concur , which mr. m. would set at so great an opposition . to me it 's evident that christ's righteousness extends it self through all the benefits and privileges of a saint , as the sole meriting cause , whatever be the condition : and all the after-gracious acts and godliness of a believer are the operations of faith ; they are his first conjugal consent executed , as well as the effects of his dependance on christ for new supplies . . faith , as it acts upward towards christ , still craves , prays , hopes , trusts , expects , with affection adheres , and renews self-dedication and consent . . as it looks into the word , it finds motives , excitements , directions , &c. to urge and apply to it self from invisible things realized . . as it acts under the power of both the former , with respect to external and internal effects , it purifieth , melts , loves , quickens , strengthens to duty , and against temptations , comforts , reclaimeth , recovereth , guardeth , watcheth , &c. so that our renewed act of repentance , love and fear , &c. our godliness , reformation , zeal , and all sincere obedience , is the operation of faith , and the obedience of faith : faith is in them , and they are in faith not formally , but in the way above expressed : whence i conclude it 's a false faith that omits obedience to christ in all these , as it is a false obedience which excludes a dependance on christ in or by any of those . . mr. m's criminations of his brethren are intolerable , becoming neither an honest man , nor a true believer , and much less a gospel-minister ; more wicked - malice and falsehood hardly any man can be guilty of , than his accusations and insinuations are justly chargeable with ; unless they proceed from real ignorance , which charity prompts me to hope . i have instanced already how he hath perverted my words ; but had he confined his reproaches to me , i should not think my resentments so fit to be expressed , but he spares not the dead , he strikes at the body of our usefulest ministers alive , and at their ministry too : who or what could excite any man to render the labours of so many ministers useless , when so adapted to promote the kingdom of christ in the world ? who will dare to attend their labours , or avoid being filled with jealousies , prejudices , and abhorrence , that believe this fiery man when he saith , they hold soul-damning errors , if there be any in the world , p. . that they have a dislike and heart-hatred of standing in the righteousness of christ imputed , and it only , that lies at the bottom in these oppositions ( to our being as righteous as christ ) p. . and the devil ( by them ) laboureth to forestall and shut up mens hearts against ( what he calls ) the blessed truths ; nay , his malignant spirit riseth so high , as to call them oft semi-socinians , and studiously brands them with that name ( as what he would have them called by ) in his preface , as well as socinians in his sermons ; and that the gospel of our salvation is craftily and insolently assaulted by them in the very vitals and fundamentals of it . and this and much more , as an apostasie from the truth , he fixeth on old and young , even many of the rising generation , not only among conformists but dissenters also . reply . the angel said , the lord rebuke thee ; when he durst not bring railing accusation , sure he knoweth not what spirit he is of , nor who doth instigate him to these things , any more than holy peter did , whose design was better . after long working at this trade under ground , he proclaims it when he comes into open air , and hides not his spirit or his purpose . i hope others injured so deeply , will joyn with me in forgiving him , and praying for his repentance , that the blood of prejudiced souls may not be required at his hands , nor these injurious reproaches be imputed to him . i shall make a few remarks on the names he give us : . he of all men seems least allowed to give us any name , for we are not the children of his church-members , and others he will not baptise ; he pleads that the ancient church , called the off-spring of pelagius his heresie semi-pelagians : may therefore one that utterly denies a catholick visible church pretend to it ; yea , who thinks he ceaseth to be a minister , when his relation to his particular flock is at an end . nay , he is of so rash a spirit , small skill in the reason of names ; and lavishly disregardful of truth in this matter , that a nick-name must be the effect of his giving any to such as are not of his own faction . . he quits all truth and modesty , in giving us the name of socinians or semi-socinians . he saith , our opinions are the off-spring of socinianism : what meaneth he by off-spring ? is it . only that socinianism was the occasion thereof : or . that they are of the same genuine nature with socinianism . the last is an abominable slander , hatch'd by no good spirit ; . the former may be pretended , but then an immediate descent must be denied : socinianism tempted weak men to the opposite extream of profane antinomianism : this extream was perceived equally ●atal to the vitals of practical christianity , as socinianism ; and also to give advantage to the socinians by its wild positions , and weak arguments consonant thereto . therefore our best learned divines , at once to prevent the triumph of the socinians , and the growth of antinomianism , waved many of those terms which had obtained among the orthodox in speaking of christ's satisfaction , without any due regard to either of these fatal errors . hence dr. owen of the trinity and satisfaction , p. . it appears from what hath been spoken , that in this matter of satisfaction , god is not considered as a creditor , and sin as a debt , and the law as an obligation of that debt , and the lord christ as paying it . he then shews the difference , and tells us , god must be considered as a rector , &c. p. . and p. . there is an allusion to them ( the socinian argument ) to a debt and payment , which is the most improper expression used in this matter . the same you 'll find , essenius triumphus crucis p. , . turretin . instit. theol. par . . p. . . in like manner they place satisfaction in an equivalent in many things , and not the same for kind in all , essenius p. . dr. stillingfleet of sufferings of christ , p. , . many more instances might be given . . but our principles are far from being the off-spring of socinianism , as being of the same nature with it , which he meaneth . they are nothing which is properly socinian , or condemned as such by either synod or men of learning : so far are we from being half socinians . the socinian principles are summarily reduced to that of the trinity , and that of christ's satisfaction . they deny the deity of christ as the son of god by eternal generation : we affirm it , they deny the personality of the holy ghost , we affirm it . the malice of our author cannot pretend to touch us there . the socinians deny that christ died a proper sacrifice for sin ; we affirm it . they deny that christ's sufferings were the punishment of our sins , we affirm it . they deny that christ satisfied divine justice , or died in our place : we affirm he satisfied justice , and that christ died in our place and in our stead : he died that we might not die , who were liable to die : he gave his life for ours . they say christ died for our good , not by way of merit at all strictly : we affirm that christ properly merited all the saving good we enjoy . the good they say christ died for is , the giving us an example of patience , confirming his doctrin , and at highest , the ratifying the covenant wherein our own faith and obedience is by acceptilation accepted instead of a perfect legal righteousness , and this exclusive of christ's satisfaction and righteousness ; and that he attends to this is what they mean when they say christ in some sort may be said to give us life . but we affirm , that the good christ merited is reconciliation with god , pardon of sins , and eternal glory , &c. as well as that he gave us an example of patience , &c. and we truly affirm that we have no righteousness that answers the law but christ's , and that christ's righteousness is imputed to us , as that wherein we stand before a just god , and is as available to us for salvation , as if we had done and suffered what christ did ; and we renounce all our own obedience and works legal and evangelical as any part of that righteousness in , or for which we are pardoned , accepted , or glorified . our very faith , and much less our repentance or other good works , is not any merit or procuring cause of our justification . the whole use and place we assign to faith in our justification , and to repentance in the pardon of sin , is , that they are the things which the gospel requireth in those whom god will impute the righteousness of christ to for actual pardon , and a title to eternal glory ; as promising to impute christ's righteousness to believers , and actual pardon to the believing penitent ; as also , the possession of glory to such as persevere in faith and holiness ; and all in , by , and for the only righteousness of christ , as the sole meriting , enclining , and procuring cause . reader , judge between us , yea , let the searcher of hearts judge , whether we are not wronged by this brother . i have in this book as well as formerly , shewed , that by reward is meant no more than an encouragement to a duty established by the gospel , as a law , not whereby governing iustice enjoineth us to work out a righteousness as our title to eternal life ; but a law , wherein grace in a way of government , appoints conditions that render us the subjects of saving benefits , as the effects of christ's righteousness , and to be received and enjoyed in his right . again , whereas some call faith our subordinate righteousness , i have evidenced that they intend no more than a performed condition of the gospel , and no way a righteousness of the same kind , or to the same end or purpose with christ's righteousness . also when any of us say that we are justified by faith as an act , justification is then taken in quite another sense from justification by christ's righteousness ; the last being universal as to our persons and state ; the former being only of a particular cause , viz. are we believers ? and but consequently , are we the persons the gospel promiseth to deal with as believers ? also i have shewn , that justification is entire in all its causes ; and that faith doth no more than connote us the objects or subjects on whom this justification is conferred by god as a benefit , or the object on whom the justifying act terminates by the gospel . if these be semisocinian principles , i undertake to shew , that all or most of the noted protestant confessions of faith , and the body of our protestant divines of name , yea , especially such as have written against socinianism , are semisocinian . sure then our author either reads our principles in a false glass , or he knows no more of socinianism , than that it is a scandalous word , and so fit to brand those with , whose worth , acceptance and usefulness , he beholdeth with an envious eye ; wherein i except my self . mr. m. hath done more to favour socinianism than all those whom he accuseth . . by calling such semisocinians , whose doctrin and principles will approve themselves to most men to be orthodox . many will abate their prejudice against the real socinian , as not being so bad as the word imported . . he falls in wholly with the socinians , in denying christ's incarnation to be a part of his humiliation , and deprives us of the force of one of the greatest texts for the deity of christ , phil. . , . . he supports the socinian cause , and one of their strongest topicks against the satisfaction of christ ; by speaking still of god as a creditor , sin as a debt , the law as a money bond , christ as a money surety ; whereas all our divines find it impossible to defend that doctrin , without denying this metaphor , and therefore plead , that god is to be considered as a rector , sin a crime , sinners criminals , christ a sponsor , in consistency with his being redeemer , mediatour , saviour , sacrifice and priest , &c. for if sin were a money debt , why could not god forgive it without satisfaction , as well as other creditors do , &c. . he grants the absurdity in the sense objected by the socinians , and still opposed by our divines , viz. that we are as righteous as christ in equality ; turretin . instit . theol. p. , . proves that licet , &c. though we are justified by christ's righteousness imputed , non sequitur nos non minus justos esse quam christum ; it doth not follow that we are no less righteous than christ : so doth dr. owen of iustif. p. , . all our celebrated opposers of socinianism do the same . mr. m. may say as well of these as he doth of us , for denying it as they do ; they have a heart-hatred of standing in the righteousness of christ. . the socinians have their whole cause favoured against the deity of christ ( or at least the arrians ) by what he asserts concerning the person of the son of god. he makes him such a god as was capable of a real glory to be added to him , that as god he might be under god's frowns and displeasure ; might quit and forgo the actual enjoyment of that love , glory and inheritance , which as son of god he was entitled to , and possessed of before his incarnation , ( not in a way of manifestation , nor as to his humane nature , but in reality , and as to his divine nature , in which alone he acted before his incarnation ) a god capable of an acquired right , superadded to his natural right to those very riches , love , and glory , which he enjoyed before he was son of man. and also , that the humane nature belongs to the constitution of the person of the son of god as it is now , p. . &c. are not these bold strokes , which i have before fully proved to be his assertions ? though charity binds me to acknowledge , that i think he designeth not to oppose the eternal deity of the son of god , by assertions so unsuitable to the divine essence ; and so mistaketh what god is , rather than who he is . . i might add , he blasts all the opposition made by our best authors against socinianism , by branding even them as semisocinians . to say nothing of his representing the doctrin of imputed righteousness in a manner not defensible , and tempting to most mens being socinians , unless they have a better notion of it . few will believe , that we did legally do and suffer what christ did ; that we are as righteous as christ ; and that the gospel enjoineth no duty as a condition on us for obtaining the blessed effects of christ's merits , which be the only ground of his quarreling thus hotly with us . men of his suspicious temper will judge , he designeth to favour socinianism , by calling us semisocinians . . mr. m. attempts to instruct us how to preach , but with an evil insinuation , and in some things very contrary to apostolical preaching . thus your teachers should instruct and lead you . this is the apostles direction to titus , that he should teach them that have believed , to be careful to maintain good works ; not to teach and press sinners in their vnbelief , to fall to doing of good works first , and overlook believing wholly , or to postpone it after them , p. . repl. . which teacher of his hearers doth teach any to postpone faith , or overlook it wholly , or delay it at all ? if by believing he means a due accepting of a whole christ , yea , do not they direct them to expect all from god through christ , and look to christ as he in whom all fulness is ? but our author is one of them who think , christ is never preached , unless his name be mentioned , and that as a priest too . his revealed truths , and enjoined laws , &c. are not preaching christ. . but may one call sinners to no duty till they are believers ? must they not be prest to examin themselves , pray , read the word , hear it preached , fear god , teach their families , love their wives , meditate , consider , strive with their hearts , resist temptations , believe the scriptures , nor relieve the poor , till they be believers ? peter was to learn of our author to preach ; for though he knew simon magus to be in the gall of bitterness , yet he bids him then repent of this thy wickedness , and pray god if perhaps the thoughts of thy heart may be forgiven thee , acts . . perhaps he 'll say he believed ; true , in such a manner as i fear some that pretend high to faith exceed not . paul gives such an account of much of his ministry at first to jews and gentiles , acts . . that they should repent and turn unto god , and do works meet for repentance ; the baptist was an ill teacher , and christ's sermon on the mount , mat. . and paul's at lystra , acts . , . needed mr. m's direction . paul saith to unbelievers , we are men of like passions with you , ( thus far he 'll agree ) and preach unto you , that you should turn from these vanities unto the living god that made heaven and earth , &c. a good work is pressed before they believed . here mr. m. would have told him , you paul should not teach thus . but what are his reasons ? . they that believed in god should be charged to excel in good works ; therefore they that believe not in christ , should not be pressed to endeavour to set upon doing any good work , hos. . . they must not so much as frame their doings to turn unto the lord. . a few words after ; through faith that righteousness will be upon you ; and being upon you , it will produce good works . here it seems ( as i have oft heard it urged ) ministers should not urge you , nor you strive and labour after good works , this righteousness will produce them ; but are all that i hope have faith , so abundant therein , as not to need spurs ? do all that pretend to it , shew that they have it by it's fruits ? and how can we know them ? and is its being upon us the next principle of good works ; for though it be the meriting cause of all as it is in christ , yet holy habits are the next principle with the spirits influence : and above all , must we cease to declare the whole will of god to all that hear us , till we know is christ's righteousness upon them ? yea , is it because they are dead in sin before faith , that we must not press them to repent , fear and love god , &c. the same reason will hold against pressing them to saving faith , which of themselves they can as little perform : and if it be by the word that god regenerates our hearers . why may not the spirit infuse life , by calling men to repent , &c. as well as to believe ; and a true principle of life will act duly , though i think not in the same order of discernable actings in every convert . but however it 's certain , that if by preaching repentance the spirit quickens a soul , that soul is as sure to believe when quickned , as it is to repent when it believes . and so our author makes but a spiteful flourish , when he would induce our hearers to think we teach them amiss , because we learn not of him . since the printing of my answer , to what mr. m. calls my second damning error , viz. that i make the state of believers to be undecided , and in suspence during this life . i have found the word vndecided in my gospel truth stated , p. . which i then was ignorant of , though i cast my eye on the bottom of that very page . my words are , the covenant , though conditional , is a disposition of grace ; there 's grace in giving ability to perform the conditions , as well as in bestowing the benefits : god's enjoyning one in order to the other , makes not the benefit to be less of grace , but it is a display of god's wisdom , in conferring the benefit suitably to the nature and state of men in this life , whose eternal condition is not eternally decided , but are in a state of trial ; yea , the conditions are but a meetness to receive the blessing . but as i have in my answer shewed , that i oft in gospel truth stated , affirm , that the elect shall persevere in faith , and that every true saint is now in a state of salvation . so i shall only add , . i do not here mention believers , but men in general , yea , rather unbelievers . . by eternally decided any man may see , that i had an eye only to god's iudicial decision at death , and the more solemn sentence at the last judgment ; when we die , our warfare is finished , and our state , as viatores , is at an end . . what meaneth all the scripture cautions ( even to believers ) such as watch , &c. pass the time of your sojourning here in fear , &c. if all our state be decided so , while we have many years , temptations , and persevering work before us ; as it will be beyond the grave : alas how many are long deceived by the meer form of godliness , and they that are godly , are called to caution and care , on this very consideration , that they are to be judged , pet. . . which were useless to such as are in termino , tim. . , . rev. . . see more in my answer . the point of the embrio was not fit for my large insisting on , or i could have proved , that an embrio is not an unformed , unorganized mass or lump , &c. finis . the five following books have been lately published by the author of this discourse : printed for john dunton at the raven in the poultry . . gospel truth stated and vindicated ; wherein some of dr. crisp's opinions are considered , and the opposite truths are plainly stated and confirmed . the second edition . . a defence of gospel-truth : being a reply to mr. chancy . . the vanity of childhood and youth ; wherein the depraved nature of young people is represented , and means for their reformation proposed : being some sermons preached at the request of several young men. . a discourse , shewing that repentance of national sins god requires , if ever we expect national mercies . . man made righteous by christ's obedience : being two sermons preached at pinners-hall , with enlargements , &c. also some remarks on mr. mather's postscript , &c. an essay upon reason , and the nature of spirits . by dr. burthogg . heads of agreement assented to by the united ministers in and about london . the fourth volume of the morning exercise . there will also be extant in a few days , the second volume of the french book of martyrs . published by her majesties royal priviledge . there is in the press , remarks upon bishop king's late book , concerning the inventions of men in the worship of god. by the reverend mr. iohn boyse . malbranch's search after truth , will also be published in a few weeks . a letter to a friend giving an account of all the treatises that have been publish'd with relation to the present persecution against the church of scotland monro, alexander, d. ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a letter to a friend giving an account of all the treatises that have been publish'd with relation to the present persecution against the church of scotland monro, alexander, d. ? meldrum, george, ?- . p. printed for joseph hindmarsh ..., london : . reproduction of original in huntington library. attributed to alexander monro. cf. nuc pre- . attributed also to george meldrum. cf. dnb. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. presbyterianism -- early works to . scotland -- church history -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - taryn hakala sampled and proofread - taryn hakala text and markup reviewed and edited - pfs batch review (qc) and xml conversion a letter to a friend , giving an account of all the treatises that have been publish'd , with relation to the present persecution against the church of scotland . lam. i. iv . the ways of zion do mourn , because none come to the solemn feasts : all her gates are desolate : her priests sigh : her virgins are afflicted , and she is in bitterness . and verse xii . is it nothing to you , all ye that pass by ? london : printed for joseph hindmarsh , at the golden ball , over against the royal exchange in cornhill , . a letter to a friend , &c. sir , i don't much wonder , that the present state of the church of scotland should be a little surprising to you , at your return from your travels beyond seas , it being so very much changed from what it was some years ago , when you were last in scotland , that the bare reflection upon it must needs occasion grief and sadness to any who are endued with the least sense of religion or morality . the church was then in a flourishing condition , her authority and discipline in such force and vigour , that a sentence of excommunication was even terrible to the most wicked and prophane ; her pastors were men of judgment , learning , and prudence , and of such unblameable lives and conversations , that they quite stopt the mouths of their calumniating and malicious enemies . whereas now the scene of affairs is so much altered , that the church is made level with the ground , and her adversaries take pleasure in the rubbish thereof ; the apostolical order of bishops totally subverted , and the greatest part of the episcopal clergy barbarously driven from their respective churches , many of which are at present void and destitute of pastor , and their flocks left desolate , like sheep wandring without a sheepherd ; others of their churches are invaded by men who can lay no claim to that sacred function of the holy ministry , having never received ordination from those persons who are duly authorized to confer it : and their pretences for learning , and the other qualifications necessary for that office are so very little , that the greatest part of them have never had occasion to apply themselves to those studies , but have been all along trained up in mechanick employments , and have now leapt directly from the shop into th pulpit , where they exercise their gifts at such a rate , and entertain the●● auditors with such nauseous stuff * , ( sometimes intermixt with blasphemous sentences ) that instead of advancing the christian religion , 't is to be feared , they have propagated more atheism and irreligion in the nation , than many years will be able to root out . and since your curiosity prompts you to a strict enquiry into the ways and methods by which this surprising revolution was brought about , i shall , in order to your satisfaction , direct you to all those treatises that have been published on this occasion , where you may find an exact and impartial account of the present persecution raised against the church of scotland ; how it was at first contrived and set on foot , after the landing of the prince of orange here in england in the year , and how it has been managed and carried on even till this time , with all the fury and violence imaginable by the presbyterian faction in that kingdom . the first discourse , i think , which was published on this subject was , a memorial for his highness the prince of orange , in relation to the affairs of scotland ; together with the address of the presbyterian party in that kingdom to his highness , and some observations on that address . by two persons of quality . this memorial was wrote sometime before the prince of orange was proclaimed king of england , and the author's design in it , was to inform the prince , how seditiously and rebelliously the presbyterians in scotland had behaved themselves under the reigns of k. james vi. k. charles i. and k. charles ii. how in the reign of k. charles i. they overturned not only the government of the church , but usurped likewise that of the state , rescinded all the royal prerogatives , and murthered thousands of the king 's best subjects , besides the many other barbarities which they committed under the pretence of religion . and from hence the author takes occasion to shew the prince , how much his interest obliged him to suppress that insolent party , whose principles and practices were not only inconsistent with the monarchy , but even destructive of all human society ; and that on the contrary , episcopacy being necessary for the support of the monarchy , he ought to make it his chief care and concern to maintain and support it ; and the rather , because he had so solemnly engaged his honor for the defence thereof ; for having published in his declaration , that his design of coming over was to support the laws of the nation , he tells him , that he was therefore in honor bound to support episcopacy , it being confirmed by twenty seven parliaments of that kingdom . the observations upon the presbyterians address to the prince of orange are done by another pen : they sufficiently expose the contradiction and inconsistency that always appears in the actions of that party . in their address to the p. of orange , they complain heavily of their oppression and suffering under k. james's government , that they were lying in the mouth of the lyon , while refuge failed , and when they looked on their right and left hands , there was no man found to pity them , till the lord raised up his highness for their deliverance . and yet notwithstanding these heavy and grievous complaints , we find that in their address to k. james , they render him their humble and hearty thanks , for putting a stop to their long and sad sufferings for nonconformity ; and they acknowledg the receipt of favors from him , valuable above all earthly comforts . nay , so little reason have they to complain of persecution from him , that it 's known how the leading men of that faction were only caressed and cajoled by the then ministers of state to a very high degree , and preferr'd to places of great trust in the nation . and they themselves were then so sensible of these obligations , that out of gratitude they offered to use their interest for carrying on the designs at that time set on foot by the papists for promoting of popery in these dominions . it is very well known to any who were then in scotland , how eminently they comply'd with the dispensing power in taking an indulgence from the papists , how they magnifi'd k. james upon that account , as the best of kings that ever reigned ; and how active some of the most pragmatical men of that party were , in engaging all of their own persuasion to promote a relaxation of the penal laws , and in persuading such members of parliament as they could influence , to go along with the designs of the court therein . and this is so notorious , that one of their own preachers * was severely checked and rebuked by the party , because much about that time , in a sermon preached before their provincial assembly at edinburgh , he signified his dislike of these proceedings , and laid before them the dangerous consequences of the same , how fatal such methods would at last prove to the protestant religion in these nations . i could here entertain you with a great many instances of their behaviour under k. james's government , and of their ready complyances with all the popish designs then set on foot , but that i think it altogether superfluous , since one of their own party * has sufficiently exposed them to the world upon this account , and shewn how their practices at that time were directly contrary to their former principles , and that their behaviour was such , as did rather become sycophants and court parasites , than those who assumed the title of ministers of the gospel . and his accusation is so very true , that they have never as yet attempted to answer him , or to vindicate themselves from those many scandals and reproaches wherewith he so justly charges them ; nay , on the contrary , they are so conscious of their own guilt , that in their address to the p. of orange , they very very frankly own it , and make a long apology to his highness for it . the next thing that appear'd abroad with relation to our scotch affairs , was a short letter entituled , the present state and condition of the clergy and church of scotland . it gave us but a very short and brief , tho a true , account of the many affronts and indignities that were done to the episcopal clergy of that kingdom , by the presbyterians there ; but after having enumerated some few instances of their atrocious cruelties , such as the killing of one minister , the daubing of anothers face with excrements , and the inhumane usage of the wife of a third , tho in childbed , he at last concludes , that it was beyond the power of words to express their misery to that degree as they suffered it . this letter had not been very long publish'd , when there comes out a scurrilous pamphlet , under pretence of an answer to it ; it was call'd a brief and true account of the sufferings of the church of scotland , occasion'd by the episcopalians since the year . being a vindication of their majesties government in that kingdom , relating to the proceedings against the bishops and clergy there . with some animadversions upon a libel entituled , the present state and condition of the clergy and church of scotland . the author of this pamphlet , instead of answering the letter , as he pretends , summs up , and highly aggravates the punishments that were justly inflicted upon the presbyterian dissenters by the civil government , for their frequent insurrections and rebellions against it , and charges the episcopal clergy as the authors of all their sufferings upon that account . the proceedings of the civil magistrate against this rebellious crew are sufficiently vindicated by a learned pen , as i shall afterwards inform you . and as for the behaviour of the episcopal clergy , with relation to the sufferings of these men , they were so far from being any ways the authors of them , that there may be many instances given , where the clergy have interceeded for their pardon , and actually saved many of them from the gallows , which they could not have escaped , had they been left to the due course of law : and yet these men did afterwards prove so ungrateful , that they were the chief instruments of all the sufferings and persecution which those clergy-men , to whom they owed their lives and fortunes , met with in this late unhappy revolution of our church affairs . and this is plain in the case of sir john riddel and mr. chisholm , minister at lisly , whom he was then prosecuting for his non-complyance ; and yet , at the same time , ingenuously confessed to him , before a good many witnesses , that he had been very much obliged to him , and protested he would never have treated him at that rate , if it had not been matter of conscience to him . this answer is all over stuff'd with so many groundless reflections and aspersions upon the clergy , and fill'd with such obscene and scurrillous language , without the least semblance of reason or argument , that the true way of answering it , had been to publish to the world a true and impartial history of the author's life and actions , that by comparing it with his writings , they might easily perceive what credit and authority they ought to have among all serious and sober men. i must confess , i 'm a great enemy to all personal reflections in whatever kind of writings , as knowing how prejudicial they of●en are to the merit of the cause , and how antichristian it is● for us to publish to the world the personal infirmities of our brethren , when the laws of religion oblige us rather to cover and conceal them , and to endeavour to reclaim them by a private and brotherly admonition ; yet when men do thus divest themselves of all morality and religion , as at this rate , without the least restraint of modesty or good manners , to bespatter the sacred persons of princes and prelates , i know no other way to deal with them , but either to oblige them publickly to recant their calumnies and aspersions , or at least to fight them with their own weapons , and to expose them to the world in their true colours , that the unwary and undiscerning multitude may not be bubbled into a belief of their malicious lies and calumnies . there was indeed a reply very soon returned to this answer , which , i suppose , did not a little discompose our author , it giving him a small tast of what treatment he might expect , if he should still continue to write at this extravagant and scurrilous rate . the title of it is , the prelatical church-man against the phanatical kirk-man , or a vindication of the author of the sufferings of the church of scotland . this is a short vindication of such of the clergy as our author had attempted to wound in their reputation , by his groundless and malicious aspersions . but much about this time , or a little before , there was a discourse publish'd , which , tho it was not design'd as an answer to this scurrilous pamphlet , it having been publish'd before it came abroad , yet contains such matters of fact as do fully answer all the calumnies of this accuser , and it relates the history of the persecution so impartially , as that it defies the contradiction of the most effronted adversary . it is called , an account of the present persecution of the church of scotland , in several letters . the occasion and design of this undertaking , was this . when the presbyterian par●y had barbarously and inhumanly treated the episcopal clergy of that kingdom , when their rabble had turn'd out of their churches by force and violence , above ministers in the southern and western countries , and had driven them in the midst of winter , with their wives and tender children , from their houses and places of abode ; and when they had got such ministers , as their rabble could not reach , deprived of their livings by a sentence of their civil judicatories , and by this means had expos'd them to all the miseries of poverty and want ; yet all this was not enough to satisfie their implacable malice , but after they had thus cruelly treated their persons at home , they endeavoured to murther them in their fame and reputation abroad ; for here in england they industriously printed and dispersed papers , under the pretence of giving an account of the transactions in scotland at that time , which contain'd a number of malicious and bitter invectives against the deprived episcopal clergy of that nation , representing many of them to have been deprived for gross scandals and immoralities in their lives , and impudently denyed the many affronts and indignities that were done them by the rabble ; and by this method they thought not only to render our clergy odious to the english nation , but also to make the world believe there was no such thing as a persecution raised against them , and that all the noise about it was nothing else but the clamours and out-cries of a party disaffected to the government . the episcopal clergy therefore seeing that these malicious lies and calumnies gained credit daily with people in england , who were altogether strangers to these transactions , and being in a short time sensible how much they suffered in their fame and reputation upon this account ( than which nothing ought to be more dear and sacred to men of their prof●ssion ) ; found it altogether necessary to vindicate themselves from the aspersions cast upon them by their enemies , and to publish a true and impartial account of their sufferings , that the world might not any longer be imposed upon in the history of these transactions . and so they publish'd this account of the persecution in four letters , which do very fully and impartially r●late a great many matters of fact concerning the said persecution ; how it was at first begun by the rabble in the western shires , how they were animated and inticed thereto by their pastors and teachers , and how at last the presbyterians having got the government of the kingdom in their hands , did prosecute the episcopal clergy in their civil courts with such open partiality and injustice , as if they had seem'd resolv'd never to deny it . this treatise no sooner appear'd abroad , than people easily saw how much they had been imposed upon by former accounts , and being now fully convinc'd of the truth of the persecution , began to have some pity and compassion towards those reverend persons that were thus expos'd to the fury and blind rage of an opposite and bigotted faction . but the restless spirit of that party was still at work to run down this account of the persecution as false , and to persuade the world , that the matters of fact related therein had not the least shadow of truth in them . however , in a short time their impudence in denying so boldly these known matters of fact was soon baffled , and they themselves were quite confounded at the sight of another treatise which came out very shortly after the former , viz. the case of the present afflicted clergy in scotland truly represented . to which is added for probation , the attestation of many unexceptionable witnesses to every particular , and all the publick acts and proclamations of the convention and parliament relating to the clergy . by a lover of the church and his country . in this discourse we have some further account of the proceedings of the rabble and presbyterian governours against the clergy ; and most of the particular matters of fact , mention'd both in this and the other treatise , are so fully attested by many unexceptionable witnesses , that it gave satisfaction to the most scrupulous enquirers , and made the presbyterians themselves almost despair of cheating any more into a belief of their lies and aspersions . for here you 'll find among the collection of papers , particular declarations of the outrages and cruelties committed upon many worthy ministers and their families , owned and subscribed by themselves , and attested by many other persons of good fame , that had the misfortune to be eye-witnesses to many of their tragical sufferings . our author has likewise inserted all the publick acts and proclamations of the convention and parliament , relating to the clergy , by reading of which , you 'll in some measure perceive , with what open partiality and injustice they were treated by the presbyterian governours at that time , even those whose station and character did oblige them at least to put on an outward shew of executing righteousness and justice in the land. a further continuation of the history of this persecution we have under the title of a late letter concerning the sufferings of the episcopal clergy in scotland . this relates only to the persecution of such ministers as lived in the presbyterie of stranraver in the shire of galloway , of which the former treatise had promised us a fuller account , since it was only hinted at there . here we have a brief narrative of the condition of that place for some few years before this last persecution arose ; he tells us , in what peace and tranquillity they lived for a considerable time before the indulgence granted by k. james ; how that before the publishing of that , there were not above two dissenters in the whole presbyterie of stranraver , but all people went regularly and orderly to church , nay even the presbyterian ministers themselves were constant hearers of the episcopal clergy in their parish churches . but no sooner was this indulgence proclaimed , than the presbyterian ministers erected separate congregations , and by infusing seditious principles into the minds of the giddy multitude , did in a short time transform the country into a wilderness of savage beasts . he deduces their history in short till the commencement of the persecution against the clergy , and then informs us of a great many barbarities that were committed upon them by the rabble . i will not here trouble your patience with informing you of any of the tragical stories related both in this and the former accounts , but rather advise you to read the accounts themselves , where you 'll find the presbyterians charged , and that justly too , with such monstruous barbarities , as the most savage infidels would have been asham'd to commit . there are two other short treatises in print , which , tho they do not immediately concern the history of the persecution , yet since they have a reference to the principles and practices of our scotch presbyterians , i thought fit to send you this short account of them . the first , which was publish'd a considerable time before the discourse last mention'd , goes under this title , some questions resolved concerning episcopal and presbyterian government in scotland . our author's design in this discourse , is to prove that the presbyterian government was not by law setled for many years after the protestant religion had the legal establishment in that kingdom , and that it was never setled in the church of scotland , without restraint from tumultuous times ; all which he unanswerably proves from our records of parliament and our best historians ; and further shews , that even at present , it is very far from being agreeable to the inclinations of the people , the basis upon which it is now erected . he shews likewise that the principles of presbyterians allow no liberty of conscience to any that dissent from them , and clearly demonstrates that their principles are utterly destructive to the legal monarchy of that kingdom . he further proves that the penal laws in scotland against the presbyterians , had nothing of persecution in them , and he fully vindicates the episcopal clergy from being any ways concern'd in the sufferings which they so grievously complain of . he has likewise given us an account of the behaviour of the church of scotland , in reference to the designs of taking away the penal laws against papists , and shewn us how industrious and active the presbyterians were in promoting the designs for taking away the legal restraints against papists . so that in this treatise you may meet with a full and satisfactory answer to all the calumnies and aspersions which the presbyterians have in their pamphlets of late maliciously thrown upon our clergy . soon after the publishing of this , follow'd the other discourse entituled . the danger of the church of england from a general assembly of covenanters in scotland , represented from their principles in oaths , and late acts of assemblies , compared with their practices in these last two years , by a true son of the church . to the first of these discourses there was an answer published under this title , a vindication of the church of scotland , being an answer to a paper , intituled , some questions concerning episcopal and presbyterial government in scotland , wherein the later is vindicated from the arguments and calumnies of that author , and the former is made appear to be a stranger in that nation . by a minister of the church of scotland , as it is now established by law. in which the author pretends to prove , that the answers given to these questions by his adversary are altogether false and erroneous ; but the performance is very much disproportion'd to the strength and merits of the discourse he undertakes to attack , as you may easily discover by comparing them together . having thus far inform'd you of the discourses that relate the history of our scotch persecution , as it was acted by the laity , viz. the rabble and presbyterian governours : i come in the next place to acquaint you with those treatises which contain that scene of the persecution wherein the presbyterian clergy were the principal and only actors . it is true that in the former part of this tragical scene , their ministers were not bare spectators of the sufferings of the episcopal clergy ; nay on the contrary , they took occasion in all their publick appearances at that time , from their pulpits and elsewhere , to incite and stir up the rabble to the commission of all these cruelties and outrages upon the persons of those reverend and worthy men , by calling it the glorious work of reformation , and telling them , that they were carrying on the work of the lord , and that god would certainly reward them for the great services they were then doing to his church and kingdom . whereas it had been more for their personal credit and reputation , and more suitable to the character they assume to themselves , of being ministers of the gospel of peace , to have repressed the fury of the rabble , and to have restrained them from these insolencies and barbarities which they were acting in several corners of the kingdom . but in this later period of the persecution , the presbyterian clergy acted their part openly and barefacedly ; when they sat upon the bench as judges , and established iniquity by a law. the first discourse of this nature that was published , was an historical relation of the late general assembly held at edinburgh from october . to november . in the year . in a letter from a person in edinburgh to his friend in london . and here our author has given us a very exact and impartial account of the proceedings of the presbyterian ministers against the episcopal clergy both in their general assembly , and likewise before the meeting thereof . the parliament after having abolish●d episcopacy , was pleased to lodge the whole government and management of church affairs in the hands of some few old presbyterian ministers , who in the year . had been deprived for refusing to submit to the episcopal government then established by law. this was a presbyterian constitution , you may say , not very agreeable to their principles , which only allow an equal parity among all the ministers of the gospel ; but however the constitution being so much for their interest , it was not thought convenient to stand two nicely upon principles . these men who were now intrusted with the church government having met at edingburgh , and assumed into a share of the government such of the presbyterian minist●rs as they could intirely confide in , did first agree upon the method of constituting their next general assembly , and afterwards divided themselves into several classes and presbyteries , for examining and enquiring into the principles and qualifications of the episcopal clergy , and this in order to deprive them of their livings and preferments . one author gives us a great many instances of the partiality and injustice that attended the proceedings of these inferiour judicatories , and then continues his history to the sitting down of the general assembly , where he entertains us with an useful and pleasant account of what passed in that meeting . when the general assembly was dissolved , they appointed a commission for prosecuting the work of the reformation , and putting an end to what the rabble and assembly had begun . this commission was invested with a full power to cite before them , and deprive such of the clergy as they should judge unfit for enjoying their preferments in the church . and what the methods were which they used in turning out the episcopal ministers that as yet retained peaceable possession of their churches , what trifling crimes they were forced to invent against them , may be easily gathered from another discourse which the same author published not long after the former , viz. a continuation of the historical relation of the late general assembly in scotland . with an account of the commissions of that assembly , and other particulars concerning the present state of the church in that kingdom . in this treatise the author informs us what were the effects and consequences of the measures , which the general assembly had laid down for establishing and securing the presbyterian government . and besides many historical relations of considerable importance , which are contained both in this and the former treatise , he has likewise inserted here several original papers which add a great deal of light and authority to his history ; among which there are two letters from king william to the commissioners of the general assembly in scotland , wherein he requires them to receive into their communion such of the episcopal clergy as were willing to subscribe their confession of faith , and submit to the presbyterian government as then established by law. he further commands them , during his absence out of britain to stop all further processes against the episcopal ministers until they received further directions from him ; and withal he assures them of his protection , and that he will maintain the government of the church in that kingdom by presbytery , without suffering the least invasion to be made upon it . it is to be hoped that the worthy author of this historical relation of the general assembly will gratifie the world with a further continuation of the history of their proceedings , especially of what past at their last meeting of their general assembly . and this is the more earnestly to be wished for , since the two former parts were so very acceptable , and so very satisfactory to all that perused them . i come now to inform you of an answer to some of those discourses above mentioned , which after a long delay was at last published under this title , a vindication of the church of scotland , being an answer to five pamphlets . by the author of the former vindication in answer to the ten questions . the discourses which he pretends to answer are these . . an account of the present persecution of the church of scotland , in several letters . . the case of the afflicted clergy in scotland truly represented . . a late letter concerning the sufferings of the episcopal clergy in scotland . . a memorial to his highness the prince of orange in relation to the affairs of scotland , &c. . an historical relation of the late general assembly held at edinburgh from october . to nov. . anno . the occasion the long delay of this pretended answer was this . the assembly , it seems , enjoyned this task of answering the historical accounts of the persecution to one * of their ministers , and recommended to him , to receive particular informations from the places of the kingdom , in which these cruel barbarities were acted ; but he , finding that the informations sent him did confirm the truth of most of the historical relations he was required to answer , and being a man of more honesty and ingenuity than many of his brethren , did , after he had for several months made a trial of the work , at last intirely decline it , because he saw these accounts could not be answered without justifying what the rabble had done , which , he ingenuously acknowledged , he was neither able nor willing to do . and therefore they were forced to pitch upon another † for this employment , whom , as it appears , being a man of a greater stock of boldness , and far less sincerity than the other , they found both fitter and readier for serving their designs . and he after a great many strugglings , what with the checks of his own conscience , and the difficulties he met with in guilding over and disguising these matters of fact , which are so faithfully and so circumstantially reported in these discourses he had undertaken to attack , at last appears abroad in the world , thinking by his bare confidence alone to impose upon the sense of mankind , and with a bold denial to confute those truths which have all the proof and attestation that a matter of fact can possibly bear . they are owned in publick and printed declarations , subscribed by the ministers upon whom these outrages were committed , and attested by many witnesses of unspotted fame and reputation ; nay further , the ministers who were the sufferers undertake , under the severest penalties , to prove the truth of these declarations before any judicial court , even to the conviction of their most obstinate enemies ; and what further proof can any reasonable man desire ? but to let you see how fully and beyond the possibility of contradiction these matters of fact are attested , i have subjoyned hereunto two declarations relating to this subject , the original copies of which are in my hands , subscribed by the ministers upon whom these cruelties were acted , and their subscriptions attested by very good witnesses . i send you these the rather , because they are not to be found among the collection of papers annexed to the case of the afflicted clergy in scotland , and one of them is a great deal more particular in the relation than any therein inserted : for in this declaration the particular days and months upon which these barbarities were acted , and the names of the particular persons that were actors of the tragedy are expresly mentioned , and three or four witnesses at least brought to prove every individual matter of fact that is there related ; and , if my memory don't very much fail me , a copy of this declaration was given in to the privy council at edinburgh , and the gentleman desired a redress of these grievances , and offered to prove before them the truth of all these particulars , if they thought them worthy of their cognizance ; so that i would gladly know what further proof and attestation can be brought for any matter of fact , than is here offered to evince the truth of these . here follow the declarations . declaration of mr. john arbuckell , minister of rickartoun , concerning the indignities done him by the rabble . i master john arbuckell , minister of rickartoun , declare to all whom it may concern , that first i was taken prisoner by the rabble , commanded by one william campbel , accompanied with alexander hillhouse , his brother john hillhouse , and the laird of allangreig was present with the rabble , to the number of forty or thereby , all in arms except allangreig ; and by them carried along to tarboltoun , being five miles from rickartoun , together with my eldest son under silence of the night , and there kept prisoner in the house of mr. james gillespie , minister of that place , and in the morning carried , together with the said mr. gillespie , to the church-yard , where his gown was torn , and a part of it laid on my shoulder , and the other part on his shoulder , i wanting a gown , in respect i was not at home ; and after a long discourse , previous to the tearing of the gown , they led us by the hand over the church-yard dyke , not permitting us to go over the stile ; required us never hereafter to preach or crave any of our stipends , and forbid all men to pay us under the highest peril ; and to finish the solemnity of that great action , they dismist us with a volley of shot . after this i was forc'd to fly the country , my wife and tender family continuing in the manse * of rickartoun till fasting's eve † or thereby , when she and her four children were turn'd out by violence on a saturday , the mercat-day at kilmarnock . it being snow in the time , she , with great difficulty , obtained liberty to stay in a stable till monday , upon this condition , that she should remove the rest of our household furniture which they had not thrown out , on that night before they returned from the mercat , which was not half a miles distance . in testimony of the premisses , i and my eldest son have subscribed these presents at edinburgh . april , . jo. arbuckell . james arbuckell . declaration of mr. gilbert muschet , minister at cumbernauld , concerning his barbarous usage by the rabble . i master gilbert muschet , minister at cumbernauld , do by these presents declare , that whereas i was orderly presented to the church at cumbernauld by john earl of wigtone , and received ordination and collation from alexander , late archbishop of st. andrews , then lord archbishop of glasgow , and continued there these twenty three years in the function of the ministry : yet nevertheless i have been of late excluded and expell'd by the rabble , both from the church , and from my manse and glebe , and i my self , and my wife , have been in great danger of our lives , having been hurt and wounded by my own parishioners and their associates . follow the particular wrongs done me by the rabble , and the parties and witnesses , if i could have a hearing . on christmas day , . they took away all my books , together with my papers , to burn them at the trone . the parties were james mochrie , rob. allan , john kirkwood , john anderson , james rae , james , john , and alexander neilsons ; by order , as they alledg'd , from john carmichael chamberlaine , james carmichael , his son , and james fleyming , ground officer . witnesses were fergus lugie , hary logy , john baird , and robert boyd , younger . in january , . they made me , by their threatnings , give back four petty poynds to the value of ten or twelve pounds scotch , that were long ago obtained in a fair legal way , by a decree before the sheriff , for payment to the reader and beddal . the parties were ja. brounlees , john ballach , john russel , of catecraig , and tho. smellie . witnesses , fergus lugie , will. cassils , ja. starke , and their two wives , and robert stark , kirk-officer . february th . they excluded me from the church , and sacrilegiously robb'd and took away the key of the church door , together with the vtensils of the church . they likewise broke open the doors of my house with a great hammer , rent my gown and burnt it , and laid violent hands upon my self and my wife , and the kirk officer . parties , ja. bailzie , ja. mochrie , rob. angus , ja. bresh , alexander harvy , ja. thomson , ja. rae , john gillespie , younger , agnes mochrie , and agnes steil . witnesses , john davy , rob. stirling , tho. buchanan , and john steil . march , . they came out with staves and battoons , and stop'd my plough , after i had till'd near three acres thereof , and threatned to beat the ploughmen , to cut the horse legs and plough-tackling , if they did not desist . parties , robert stirling , marion lamb , agnes mochrie , margaret moorhead , margaret miller , jean miller , margaret davy , and ja. buchanan . witnesses , john watson , david macklay , william cassils , younger , james machany , margaret colen , and mary stark . april , . they took possession of my glebe , being seven acres and a half of land , for the use of the meeting-house preacher ; they till'd the rest of it , and thereafter did sow and harrow it all , ( except one ridg which i had caused sow and harrow before ) . parties , robert boyd , ja. russel , ja. gilmore , john anderson , john young , james mochrie , william cassils , and ja. rae . and tho eight of them had promised to pay me for what i had tilled and sown thereof , yet they never performed the same . witnesses , john carmichael , james carmichael , james davie , and ja. jarvey . april . they violently , by force of arms , stopp'd my entry into the church , in order to read the convention's proclamation , and threw the proclamation in the ditch , and carried me prisoner to the town . parties , ja. rae , and john greenlees , armed , their associates , john kirkwood , william cassils , ja. mochrie , robert allan , james thomson , john anderson , john smith , james buchanan , and tho. dinn . witnesses , rob. bresh , james machany , john stark , robert , alexander , and john ewans , hugh templeton , with divers others . april . the entred the meeting-house preacher into the church by force of arms , tho he never read the convention's proclamation , nor obey'd the tenour of it then or since . parties , ja. mochrie , john kirkwood , william cassils , ja. thomson , ja. rae , john greenlees , thomas dinn , john smith , ja. anderson , ja. renie , john gillespie . witnesses , ja. russel , john young , john stirling , with divers others . may . they broke open the windows of my house , robbing me of several things to a considerable value , and charged me to remove the rest of my furniture within twenty four hours , otherwise they would throw it into the stone-quarry . parties , ja. mochrie , ja. rae , ja. gilmore , younger , and ja. buchanan , with others . witnesses , jo. kirkwood , ja. neilson , john gillespie , and ja. buchanan . may . they again , after opprobrious language , haled me prisoner to the newtoun , commanding me to deliver up the key of the manse , and three of them broke two of the doors in my own house within the newtoun of cumbernauld , beating my wife . parties , ja. mochrie , ja. rae , and james buchanan ; the first of these searched narrowly for me in my own chamber , threatning to kill me , where i narrowly escaped , and he thereafter pursued me upon the king's high-way . associates to the said three persons were , john gillespy , younger , ja. gilmore , younger , and james renie , together with john kirkwood , william cassils , and james thomson , john anderson , john greenlees , and john smith . witnesses , john young , hary luggie , ja. barrie , hugh templetone , and others at a publick wedding . may . mr. michael robb , the meeting-house preacher , extruded me from the glebe , as the rabble did from the manse , and caused his servant to beat the kirk-officer , when he was shearing a little grass for my horse , when he was taken away by the command of one lieutenant haddo , who took him along to the south and west countries twenty days , upon pretence of a commanded party . witnesses , john stirling , john bennie , john and tho. buchanans , jo. cowie , robert stark , alexander , robert , and john ewans . july . after ringing the first bell i entered the church , and read the convention's proclamation before an english captain and cornet , and john carmichael chamberlain , and having thereafter offered to preach in the forenoon , and to obey the tenour of the said proclamation , i was stopped by james rae and william cassils , the last whereof laid violent hands upon me in that sacred place , and hurled me by the shoulders through the church isle , and thrust me out at the door , tearing my coat and my gown . witnesses , ja. robb , james neilson , john gillespy , younger , james , john , and tho. buchanans , and ja. renie . august . they caused home of nineholes troop eat a whole night the grass of that meadow , which i paid duty for to the earl of wigtone , the hay thereof being worth ten marks scotch , was quite destroy'd , and they caus'd captain morton's horse eat a considerable quantity of my corn of that land i pay for yearly . parties , john carmichael , who quartered the said troop , mr. robb , and john cuy , his servant , who put them from the glebe to eat my meadow , witnesses , john and thomas buchanans , alexander and john ewans . september . they pursued me upon the high-way as i was convoying a cousin of my own , alledging that he and i had taken down the bell. they hurled us back prisoners to the town , and james rae ran at me with a halbard , it seems , with a design to have killed me . parties , john gillespy , younger , who wounded me in the head , john kirkwood , william cassils , james buchanan , john smith , david dabie , john russel . witnesses , john ker , younger , william grudlay , andrew currie , geo. mushet , john carmichael , john fleeming , john donaldson , and several others . the truth of the premisses is attested by my subscription of these presents at edinburgh , the eleventh day of april , . before these witnesses , mr. richard scot , parson of aschott , and john falconar , master of arts. richard scot , witness to this subscription . john falconar , witness to this subscription . g. muschet . and now sir , i hope , you see with what evidence and clearness of demonstration , the particular instances related in the history of the scotch persecution are accompanied , and from this you may easily judg what a height of impudence men must needs arrive at , to deny so plain and so evident matters of fact , that have all the proof and attestation that the nature of the thing can possibly bear . and yet the author of this pretended answer is not in the least asham'd to put on such a degree of confidence in this matter , as no man besides a presbyterian is capable of . but to let you see a little of his disingenuity in managing this affair , he has collected together five discourses whieh he undertakes to confute , and then urges the number of the books he 's to answer , as an excuse why he cannot confute them all sufficiently , least he should swell his answer into too great a volume . what should have obliged this author to undertake to answer so many treatises at one time , i cannot readily conjecture , unless it were to have some plausible pretence for not being able to give a sufficient answer to any of them singly . i 'm sure the meanest of these treatises does far exceed the malice of his weak efforts , and the assembly enjoyn'd him but the first two discourses to confute , which , if he had done to purpose , he had better s●tisfy'd the commands of his superiors , and done greater service to his party , by vindicating them from those heavy crimes so justly charg'd upon them . but all the vindication he offers to bring for them , is in some cases with a daring boldness to deny point blank the matter of fact , without disproving the attestations brought to confirm it ; in others to alleviate it , by pretending the episcopal clergy had expos'd themselves to the hatred of the rabble ; but in most cases he acknowledges the truth of the relation , and then disowns the actors were presbyterians , and therefore the sober presbyterians , he says , ought not to account for those proceedings : whereas it 's notoriously known , that these persons whom he thus disowns and reflects upon , are the only true presbyterians , and act in a close conformity to their principles , while others , pretending to a little more sobriety and moderation , have evidently deserted the old cause , and degenerated into a mungrel constitution which they know not how to name . and notwithstanding that the author disowns the actors to be of their communion , yet in his vindication he is pleas'd to call them the zealous party , and represents them as pretty gentle , in that they made it their work only to deprive , and not to murder the episcopal ministers . in some particulars , the better to disguise and lessen the attested matters of fact of our late persecution , he has brought a few evidences and attestations of some witnesses , whom he looks upon as men of integrity and credibility ; but they are those very persons who were the principal actors of that horrid tragedy ; and how fair and candid dealing this is , i leave the world to judg . is it to be suppos'd , that men who had such a degree of malice to act these unheard of barbarities , will be at a loss for a little impudence to deny them ? and yet this you 'll find to be the whole of his vindication , after perusal of it , which i would advise you by all means to do , since , instead of answering , it rather confirms the truth of the accounts that have been given by the eye-witnesses and sufferers in that persecution . there are lately publish'd some remarks upon this vindication , which are printed with another book called , the scotch presbyterian eloquence , which i shall have occasion to mention afterwards . but the author of these remarks has taken the pains to collect several of this vindicator's falshoods and contradictions , with which every page of his book doth abound , and which may be sufficient to direct us in passing our judgment on the whole ; he shews , how in some places he justifies or excuses the greatest barbarities of the presbyterian rabble , and in other places disowns and condemns them ; so that he is not asham'd to contradict himself at every turn . it 's probable that ere long you may see this vindicator more severely chastis'd , as he truly deserves , and therefore i 'll trouble you with no further account of him at present , but leave him to the correction of those that are chiefly concern'd to take notice of his insolence , and shall conclude with this one remark . that if these men were in earnest to answer the historical relations of the persecution published by the episcopal clergy , the most effectual and satisfactory way of confuting these accounts , were to examin upon oath before an impartial judicatory , the witnesses that attest all these publick declarations printed in the case of the afflicted clergy ; and if they disown the truth of these relations , or if the ministers be not able to prove their several declarations by sufficient and unexceptionable witnesses , let them ever after be reputed as men infamous for lying and calumny . this , methinks , is a fair way of dealing , and such as that party ought not in reason to refuse , since they have the government of the nation in their hands , and may easily put it to a tryal when they please . and till they do this , they must excuse the world to believe these accounts of the persecution to be true and genuine relations , and to proceed neither from malice nor revenge . the next period of the history of our scotch affairs , relates to the visitation of the universities , and other inferior schools of learning . the presbyterian ministers never thought themselves secure , were never at peace and quiet till they got this brought about ; they lookt upon them as nurseries of such plants as would infallibly overturn their settlement and constitution ; and therefore it was still the subject matter of their sermons before the parliament , to press them to a speedy purging of the universities , that the youth of the nation might not any longer be poyson'd with loyal , episcopal , and suchlike antichristian principles . this was their constant topick for many months together , and there was nothing gall'd them more than the delay of so desireable a work ; but at last their importunity was gratify'd ▪ and an act of parliament publish'd , constituting a commission for visiting the universities and other schools and seminaries of learning within the kingdom . this commission divided themselves into several committees for visiting the particular universities , who were to make report to the general commission of the qualifications and behaviour of the professors and regents in each university . and what the methods of their proceeding in this visitation were , you may easily learn from the history of what they did in relation to the colledge of edinburgh . it goes under this title , presbyterian inquisition ; as it was lately practised against the professors of the colledge of edinburgh , august and september . in which the spirit of presbytery and their present method of procedure , is plainly discovered , matter of fact by undeniable instances cleared , and libels against particular persons discussed . this discourse is a sufficient demonstration to the world , what injustice and severity the professors of this colledge met with from their presbyterian visitors . it would not satisfie their malice to strip them of their places and preferments , but they must likewise contrive some ways to ruin their fame and reputation , the better to palliate their own injustice . they invent libels , and deliver them into the visitors , no accuser produc'd to own the libel , * no witnesses brought to prove any particular of it , and yet these libels must be registred and kept upon record as authentick evidences , containing the crimes for which the professors were then deprived ; and all this with design to render them infamous not only in the present , but likewise to future ages . it was this sort of treatment that obliged the professors of the colledge of edinburgh , to publish a true narrative of the proceedings in their visitation , that they might vindicate themselves from the aspersions cast upon them by these libels , and let the world see , that the greatest crimes their adversaries had against them were their sallaries and revenues . in this account you have a general narrative of the proceedings of the committee against all the members of that colledge ; and particularly you have here inserted at large the whole trials of two of their number , viz. doctor monro principal of the colledge , and doctor strachan professor of divinity . there you may see all the articles libelled against these two doctors , to what necessity their accusers were reduced , in being forc'd to invent mean and trifling calumnies against men of an unblemished character ; you may see likewise their particular answers to the libels , wherein they have fully vindicated their innocence against all those silly aspersions , that the utmost effort of their adversaries malice could contrive . the author has likewise inserted in this treatise , the report of the committee to general commission in relation to these two doctors , and the commission 's sentence of deprivation against them , together with their several animadversions upon the report of the committee . and that none might doubt of their partiality in this affair , mr. andrew massie's libel is inserted , which , though notoriously true , owned and offered to be proved by persons of unquestionable credit and reputation , was not in the least enquired into , because he had declared himself to be of their party . all these things you 'll find fully related in this account , which in your reading will afford you matter of diverson as well as of instruction . these are , i think the chief discourses , that have been published by our episcopal divines , relating to the history of the persecution under which their church at present most heavily groans . but i must likewise beg leave to mention another treatise lately come from the press under this title , the scotch presbyterian eloquence , or the foolishness of their teaching discovered from their books , sermons , and prayers , and some remarks on mr. rule 's late vindication of the kirk . the occasion of publishing this tract , as i am inform'd , was this . you may observe that the presbyterians of scotland in all their vindications , endeavour to justifie their proceedings against the orthodox clergy with this topick , by pretending that a great many of them were turn'd out meerly for their ignorance and insufficiency . this was the great test by which the presbyterian teachers pretended to proceed in judging and depriving such of the episcopal clergy as condescended to appear before their assemblies . upon this account therefore , it seems , the publisher of this treatise thought it convenient , to inform the world a little of the qualifications and learning of our presbyterian doctors , and if it were possible , to make them sensible of their own infirmities , and for the future asham'd of their insolence , that they should pretend to deprive men for ignorance , who are so many degrees above the reach of their low capacities ; that they , who in their preachings and writings appear to be not only void of all manner of learning , but likewise destitute of common sense and reason , that that they should be so arrogant , as to think themselves fit judges of any man's qualifications for the office of the holy ministry . they might have acted perhaps more prudently , if they had set this topick aside , and made choice of another test for depriving the episcopal clergy , and that is , as they are pleas'd to call it , the want of grace ; then in all appearance , they had not given our author this occasion of proclaiming to the world their scandalous ignorance , and they would have acted more consonantly to their own principles and doctrines , when they run down all kind of human learning as a thing truly antichristian . and here , sir , i must tell you , that their particular despite against all manner of learning is so observable , that when you return to scotland , you 'll find your self deprived of the society of many of these learned and ingenious gentlemen , in whose company and conversation you were formerly wont to be so much edified , and so highly pleased . they have not only persecuted the clergy at that rate , as to make some of our most eminent divines leave the kingdom ; but have likewise extended their malice against the learned men of all other professions , and discouraged them to that high degree , that they have forc'd some of the most conspicuous of our lawyers , physi●ians and mathematicians , to desert their native country , and take up their residence among such as have a just value and esteem of their merit and desert . i could instance in all these particulars , but that you your self will be too sensible of it , and the instances are so well known , and so generally exclaimed against , that the presbyterians themselves begin to be somewhat asham'd of their proceedings towards them . and truly no wonder , if they consider with what abhorrence and indignation their posterity will remember them ; that they should have been such hostes patriae , such open and declared enemies to their native country , as by their violent proceedings to banish therefrom men who were the glory and ornament of their nation . this discourse is a collection of several remarkable passages taken out of the writings and sermons of the presbyterian pastors ; in which their gross ignorance in matters of learning , and their ridiculous and almost blasphemous way of worship is sufficiently described . the author has collected a great many instances of the madness and delusions of the presbyterian vulgar ; how they are passionately moved with a sermon of the greatest nonsense , if it be pronounced but with a loud voice and a whining tone ; how they contemn the creed , the lord's prayer , and the ten commandments , as childish ordinances , and far below their care or concern ; and how upon their death-beds they take it as a certain sign of salvation , that in their life-time they never heard a curate preach . these are such strong delusions and infatuations , that it 's easie to guess by what spirit they are thus acted . in the next place he describes the peevish and unconversible temper of their pastors ; how they have enslav'd themselves so wholly to the humors of their people , that to gratifie them , they must divest themselves of common civility , as well as christian charity . he shews that their pretences to learning go no further than to understand the doctrines of election and reprobation , and how by their indiscreet sermons upon this subject , they often drive many of the ignorant multitude into such a high despair of god's mercy , as to make them lay violent hands on themselves , and this they call the saving of souls . they infuse into the minds of their hearers sordid and low notions of the high and eternal god ; they represent him as a severe and unmerciful being , and have not the prudence to intermix god's offers of mercy with his threatnings . they not only force their followers into despair , but likewise sometimes encourage them in direct impieties , by telling them , that if they be among the number of the elect , they may be guilty of the greatest sins without hazarding their salvation . they talk of the greatest mysteries of religion in such homely , coarse , and ridiculous expressions , as are very unsuitable to the gravity and solemnity with which these sacred mysteries ought to be treated . and all these particulars the author of this treatise proves against them by such undeniable instances , that i believe they 'll hardly be so bold as to offer to confute them , least thereby they expose themselves to the greater scorn and derision . i think i need not caution you to read this discourse i here speak of , with a due regard and veneration to those sacred things you see thus polluted and prophaned ; and not to improve it to such a bad use , as i too much fear some of our open prophaners of all religion will be inclin'd to do . i know you have more just and adequate notions of the divine majesty , and of the mysteries of our holy religion , than to entertain the meaner thoughts of these holy and sacred things , because you see them prophan'd in this manner by the mouths of such sordid and silly creatures ; you know that pearls cast before the swine lose nothing of their intrinsick worth and value . i must therefore intreat you to improve the reading of this treatise to the true design for which it was publish'd , viz. that all good men , being rightly inform'd of the present misery and desolation of the church of scotland , and being sensible of the great detriment that accrues thereby to religion in general , may contribute their assistance , what by their prayers and other lawful means , for restoring that national church to its primitive and apostolical institution ; that religion may again flourish there as the palm-tree , and all manner of iniquity being depress'd , judgment may as yet run down our streets like a river , and righteousness like a mighty stream . is it a matter of no moment , to see a whole national church , with its apostolical government , quite overturn'd and destroy'd ? to see many hundreds of the ministers of god's word , together with their families , expos'd to the extreme necessities of poverty and want , and by that means to the contempt of the laity ? to see them thus sacrific'd to the fury and rage of a blind and bigotted party ? is it nothing to see religion in this manner abused and polluted by sordid and stupid men , who assume to themselves the name of pastors ? to see them prophane the sacred mysteries of our holy religion by their drollery and ridicule ? to behold many christians in a kingdom wandering to and fro , without any guide to direct them in the ways and means of salvation , or which is worse , having only such teachers as entertain them with nonsense and blasphemy , and infuse into their minds such seditious principles and doctrines as must inevitably tend to their ruin and destruction ? these are matters not of mere jest and diversion , but of great concern and importance , and will at last prove to be of far more fatal consequences than , i fear , many of us are aware of . if this deluge of atheism and impiety , which these men are too too likely to introduce into that kingdom , by venting such nauseous and ridiculous stuff in their prayers and sermons ; i say , if this deluge be not timely prevented , but be suffered to go on without any stop or hindrance , it will not be found very easie to rid the nation of the bad effects of it for many generations . having now gone through all the discourses that have been publish'd on both sides , concerning our late revolution in church matters , i think it may not be amiss to acquaint you with two or three other treatises , which , tho they principally relate to the civil affairs of our nation , yet do contain some things that concern likewise our church affairs . the first of them is entituled thus , the late proceedings and votes of the parliament of scotland , contain'd in an address deliver'd to the king , sign'd by the plurality of the members thereof , stated and vindicated . that you may rightly understand the occasion of printing this discourse , it is necessary to acquaint you , that after the convention of estates in scotland had devolved the government of that kingdom upon k. william and q. mary , they fell into great heats and animosities among themselves . what the causes of these divisions were , i am not at present concerned to enquire , but divided they were into several parties , one of which went ordinarily under the name of the club. it consisted of a great many members of parliament , who were most of them presbyterians , and zealously affected to the present government , haveing appeared very active and industrious in dethroning k. james , and advancing k. william and q. mary to the throne . this party combin'd together to obstruct and oppose all matters brought into the parliament , till they should first get their grievances against the former governments redress'd by this , according to their claim of right . they alledged k. william had refused satisfaction and redress to these points of the grievances which were most material , and that he was so far from performance , that both he and his ministers deny'd there lay any obligation upon them for that end ; so that in this revolution , they pretended the people did only observe a change of masters , but no ease of burden , or redress of laws . and this obliged them to send up an address to k. william , subscrib'd by the greatest part of the members of parliament of scotland , representing to him the grievances which they wanted to be redress'd in the present parliament . this address was deliver'd to him by the earl of annandale , the lord rosse , and sir james montgomery of skelmurly , at hampton court , the th . day of october , . they were much dissatisfy'd with the ministers of state whom king william had received into his councils and service , alledging that he had made choice of those very men , who had been the instruments of k. james ' miseries and ruine , by advising him to these courses that had robb'd him of the hearts of his subjects . it was these ministers whom they blam'd as the authors of all the differences that had arisen betwixt k. william and his parliament in scotland ; they thought his delaying to gratifie their desires , proceeded merely from the sinister misrepresentations given him of their demands as illegal , and as encroachments upon the royal authority . and therefore , to justifie their actions , they publish'd this treatise and their address to king william , to shew , that what they desired therein was agreeable to all the rules of law , religion and policy . the author has inserted at large the several contested votes of parliament , to which k. william had refused his assent , and he endeavours to demonstrate the legality , reasonableness , and necessity of them , by proving them to be in all points agreeable to the antient laws and customs of that nation . this has produced us another discourse on the same subject , in answer to the former . it is call'd , an account of the affairs of scotland , in relation to their religious and civil rights . here our author undertakes to satisfie the world , that k. william had offer'd to the parliament in scotland all the satisfaction and redress of their grievances that reasonable men could expect ; and that the true source and fountain whence proceeded all the complaints of the discontented party , was , that some of their number were not advanc'd to such honourable and advantageous posts of the state , as they thought they had merited by their zeal for k. william , and the eminent services they had done him in advancing his interest in that kingdom . and to evince what he undertakes , he has set down at length the grievances themselves , and the redress offer'd them by king william in his instructions to his commissioner , and makes some reflections on both . if you encline to search any further into the history of these debates betwixt k. william and his parliament , you may consult the treatises themselves , to which i refer you . i suppose you may have heard how active and diligent the presbyterians in scotland have been ever since this late revolution , to exclaim against the injustice and severity of the former reigns , and particularly that of k. charles ii. ( under whose administration we enjoyed so much peace and tranquillity ) whom they charge with tyranny and oppression , cruelty and persecution against them and their adherents ; and reproach his ministers of state as subverters of the laws of the kingdom , and betrayers of the liberties and property of the subject . the bad impression which these clamours made upon strangers that were ignorant of these transactions , obliged sir geo. mackenzie , ( who had been advocate to k. charles ii. and was principally aim'd at in many of the reflections cast upon the government and its ministers ) to vindicate his majesty k. charles and his ministers of state , from these calumnies and aspersions so unjustly thrown upon them . and this he has very fully and satisfactorily done in a discourse publish'd after his death , and called , a vindication of the government in scotland , during the reign of k. charles ii , against misrepresentations made in several scandalous pamphlets . to which is added , the method of proceeding against criminals , as also some of the phanatical covenants , as they were printed and published by themselves in that reign . by sir george maekenzie , late lord advocate there . in this treatise we have a short narrative of the proceedings of that government in relation to the presbyterian dissenters , which alone is sufficient to undeceive persons that have been imposed upon by misrepresentations , and to confute all the malicious calumnies raised against the government . for when we consider the frequent rebellions and commotions which the presbyterians raised during the reign of king charles ii. we shall soon find that those acts of the government , which they tax with the greatest severity , savour of nothing but mildness and lenity , and that the government proceeded by the slowest steps imaginable to punish those who openly own'd their designs of subverting the monarchy . the authour has collected all the objections and instances of pretended cruelty against the government , which the malice of its enemies could contrive , and has answer'd them beyond the possibility of a reply . the publisher has subjoyned a collection of original papers publish'd by themselves , which contain an account of their avowed principles and practices , and from thence you may easily judg how consistent it is with the security of any government , to suffer the propagation of such wicked and seditious principles . but i think you cannot have a more impartial and true account of their principles , nor a fuller vindication of the proceedings of the government against this rebellious party , than from a book lately publish'd under this title , the history of scotch presbytery , being an epitome of the hind let loose , by mr. shields . with a preface by a presbyter of the church of scotland . it is epitome of a larger book published by mr. alexander shields , one of their most eminent preachers , and a zealous defender of the good old cause . here we have a true description of the temper and genius of the whole party , and it discovers the true spirit of the presbyterian gospel . there is none of them that b●tter understands the true tenets of the presbyterians , nor is more consequential to their principles ; for he fairly sets down their doctrines and opinions , and disowns none of the most absurd and pernicious consequences that naturally flow from them . he gives us an historical account of their many insurrections and rebellions against the civil government , and very frankly owns and justifies them all , together with several of their barbarous murders committed upon the archbishop of s. andrews , and some others , ; so that by a slight view of this book , you may easily judg , whether any government of whatever species can subsist where such principles and doctrines are suffer'd to be propagated among the subjects . and now , sir , i have satisfied your desire as fully as possibly i could ; i have given you an exact account of the most , if not all the considerable treatises that have been printed with respect to the present persecution of the church of scotland , and that you may be the better able to judge of the truth and certainty of it , i have set down the treatises published by both parties ; and likewise that you may the more easily procure any of them you are desirous to read , i have subjoyned to this letter a catalogue of them all with the names of the booksellers by whom they are to be sold . i think it is sufficiently evident from the foregoing collection , what sufferings the orthodox clergy in scotland have endured , and how unaccountable the proceedings of the presbyterians are towards them ; and which is most to be lamented , the present miserable state and condition of the whole national church , and the great prejudice that religion sustains by the overthrow thereof , is no less apparent . how much it concerns all sober and religious men to contribute their endeavours , for delivering that oppressed church from the miseries and calamities under which it at present groans , i hope we are all sensible ; and therefore i shall give you no further trouble but of this one request , which is , that you would be careful to inform all persons with whom you may chance to converse , of the present deplorable state of affairs in scotland , that every one may lend their assistance for rescuing the revered clergy of that kingdom from under their present sufferings and oppressions , that the rod of the wicked may lye no longer upon the back of the righteous , least they stretch forth their hand unto iniquity , and likewise that our national church may be restored to its primitive order and beauty . this is the earnest desire of june ● . . sir , your most affectionate and humble servant . a catalogue of books mention'd in the foregoing letter . a memorial for his highness the prince of orange in relation to the affairs of scotland , &c. london printed for randal taylor near stationers-hall . . the present state and condition of the clergy and church of scotland . london printed . a brief and true account of the sufferings of the church of scotland occasioned by the episcopalians since the year . &c. london printed anno . the prelatical church-man against the phanatical kirk-man , &c. london printed anno . an account of the present persecution of the church of scotland in several letters . london printed for s. cook anno . . the case of the present afflicted clergy in scotland truly represented . london printed for j. hindmarsh at the golden ball over against the royal exchange in cornhill . . a late letter concerning the sufferings of the episcopal clergy in scotland . london printed for robert clavel at the peacock in st. paul 's church-yard . . some questions resolved concerning episcopal and presbyterian government in scotland . london printed , and are to be sold by randal taylor near stationers-hall . . the danger of the church of england from a general assembly of covenanters in scotland . london printed for tho. bennet at the half-moon in st. paul 's church-yard , and john hovell , bookseller in oxon. . a vindication of the church of scotland , being an answer to a paper , intituled , some questions concerning episcopal and presbyterian government in scotland , &c. london printed for tho. salusbury at the sign of the temple near temple-bar in fleetstreet . . an historical relation of the late general assembly held at edinburgh , &c. london printed for j. hindmarsh at the golden ball in cornhill , near the royal exchange . . a continuation of the historical relation of the late general assembly in scotland . london printed for sam. keeble , at the great turks head in fleetstreet , over against fetter-lane-end . . a vindication of the church of scotland , being an answer to five pamphlets . printed at edinburgh , and reprinted at london , for tho. parkhurst at the bible and three crowns near mercers chappel in cheapside . . presbyterian inquisition , as it was lately practised against the professors of the colledge of edinburgh . london printed for j. hindmarsh at the golden ball in cornhill . . the scotch presbyterian eloquence , or the foolishness of their teaching discovered from their books , sermons and prayers , london printed for randal taylor near stationers-hall , . the late proceedings and votes of the parliament of scotland , contained in an address delivered to the king. glasgow printed by andrew hepburn . an account of the affairs of scotland in relation to their religious and civil rights . london printed , and are to be sold by richard bald●in in the great old baily near the black bull. . a vindication of the government in scotland , during the reign of king charles ii. by sir george mackenzie late lord advocate there . london printed for j. hindmarsh at the golden ball in cornhill . the history of scotch presbytery , being an epitome of the hind let loose , by mr. shields . london printed for j. hindmarsh at the golden ball in cornhill . . finis . notes, typically marginal, from the original text notes for div a -e * vid. the presbyterian eloquence lately printed . * dr. hardy , at edinburgh . * mr. shields in his remarks upon the presbyterian addresses to k. james , at the end of his hind let loose . * mr. alexander pitcairn . † mr. gilbert rule . * or pasonage-house . † shrove-tuesday . * and refused when legally required . the hue and cry after sir john presbyter. cleveland, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason .f. [ ] .f. [ ]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c a thomason .f. [ ] thomason .f. [ ] estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; : f [ ], f [ ]) the hue and cry after sir john presbyter. cleveland, john, - . sheet ([ ] p.) s.n., [london : ] anonymous. by john cleveland. imprint from wing. in verse - "with hair in characters, and lugs in text:". annotations on thomason copies: (thomason .f. [ ]) "may . "; (thomason .f. [ ] "augus th ". reproductions of the originals in the british library. eng presbyterianism -- poetry -- early works to . a r (thomason .f. [ ] .f. [ ]). civilwar no the hue and cry after sir john presbyter.: cleveland, john a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the hve and cry after sir john presbyter . with hair in characters , and lugs in text : with a splay mouth , & a nose circumflext : with a set ruff of musket bore , that wears like cartrages or linen bandileers , exhausted of their sulpherous contents in pulpit fire-works , which that bomball vents : the negative and covenanting oath , like two mustachoes , issuing from his mouth : the bush upon his chin , ( like a carv'd story , in a box knot ) cut by the directory : madams confession hanging at his eare , wiredrawn through all the questions , how & where , each circumstance , so in the hearing felt , that when his ears are cropt hee 'le count them gelt : the sweeping cassock scar'd into a jump ; a signe the presbyter's worne to the stump ; the presbyter , though charm'd against mischance with the divine right of an ordinance . if you meet any that doe thus attire'em , stop them they are the tribe of adoniram . what zealous frenzie did the senate seize , that tare the rochet to such rags as these ? episcopacy minc't , reforming tweed hath sent us runts even of her churches breed ; lay-interlining clergie , a device that 's nick-name to the stuff call'd lops and lice . the beast at wrong end branded you may trace the devils foot-steps in his cloven face . a face of severall parishes and sorts , like to the sergeant shav'd at inns of court . what mean the elders else , those kirk dragoons , made up of ears and ruffs , like duckatoons ? that hierarchie of handicrafts begun ? that new exchange-men of religon ? sure they 're the antickheads , which plac'd without the church , do gape and disembogue a spout : like them above the commons house , have bin so long without , now both are gotten in ; then , what imperious in the bishop sounds , the same the scotch executor rebounds . this stating prelacy ; the classick rout , that spake it often , ere they spake it out . so by an abbyes scheleton of late , i heard an eccho supererogate through imperfection , and the voice restore as if he had the hicop o're and o're . since they our mixt diocesans combine thus to ride double in their discipline ; that pewles shall to the consistory call a deane and chapter out of weavers-hall ; each at the ordinance to assist , with the five thumbs wof his groat-changing fist . downe dagon synod with thy motley ware whilst we doe swagger for the common-prayer . that dove-like embassie , that wings our sence to heavens gate in shape of innocence : pray for the miter'd authors , and defie these demicasters of divinitie . for where sr. john with jack of all trades joyns his finger's thicker then the prelat's loyn's . finis . a brotherly and friendly censure of the errour of a dear friend and brother in christian affection, in an answer to his four questions lately sent abroad in print to the view of the world. published according to order. walker, george, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing w thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a brotherly and friendly censure of the errour of a dear friend and brother in christian affection, in an answer to his four questions lately sent abroad in print to the view of the world. published according to order. walker, george, ?- . [ ], p. printed for nathaniell webb, london, : . attributed to george walker by wing. a reply to: prynne, william. foure serious questions of grand importance (wing p ). annotation on thomason copy: after brother in title: "mr prin"; "by mr george walker"; "sep: ". reproduction of the original in the british library. eng prynne, william, - . -- foure serious questions of grand importance. presbyterianism -- early works to . lord's supper -- early works to . excommunication -- early works to . a r (thomason e _ ). civilwar no a brotherly and friendly censure of the errour of a dear friend and brother in christian affection,: in an answer to his four questions lat walker, george c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - angela berkley sampled and proofread - angela berkley text and markup reviewed and edited - pfs batch review (qc) and xml conversion a brotherly and friendly censure of the errovr of a dear friend and brother in christian affection , in an answer to his four questions lately sent abroad in print to the view of the world . prov. . , . open rebuke is better then secret love . faithfull are the wounds of a friend ; but the kisses of an enemy are deceitfull . published according to order . london , printed for nathanael webb , . to the reader . christian reader , i will take it as a great favour from thee , if in reading this my answer thou wilt judge me to be , as indeed , and in truth i am , an adversary of the cause , and not of the person . he who is commonly reported to be the author of the foure questions in hand , is one whose person i have , from my first knowledge of him , dearly loved , honoured , and admired , for his excellent parts , profitable paines for the publike good , and his unwearied labours , and patient sufferings in the cause of christ . if he hath but once in all his life stumbled upon a bad cause , and pleaded for it , ( which is a common , and in some sort a necessary evil , hardly to be avoided by men of his vocation : ) let not this blemish his great learning , nor his judgement , sound in all other points , and least of all his approved piety and zeale for true religion . his name , which was happily concealed , and not annexed to these foure questions , shall ever be precious with me , and i hope with all gods people also , who truly feare the lord , long for the peace of zion , and unfeignedly seek the reformation of christs church , in all these three kingdomes . it is no small griefe to me , that i am compelled to move my pen in writing against any paper , published by an hand so deare to me : but in the cause of christ , and in a point so prejudiciall to the peace and pure reformation of the church , who can be silent ? the nearest relations of love which one christian can have to another in this world , must not hinder us , nor stay our hands , tongues or pens from performance of any duty , in which we all stand obliged to the lord christ our redeemer , and to his church our deare mother . and wherein can we be more necessitated to shew our duty to both , then in resisting with all our power whatsoever tends to the common and continuall prophanation of the holy sacrament of christs body and blood ? which cannot possibly be avoided , if the power of the keys , which christ hath given to his apostles and their successors , with a promise to be with them to the end of the world , be taken , under any pretence , out of the hands of the pastors and presbyters of the church , and no power left unto them to put by any sinners , openly scandalous and impenitent , from the holy communion nor to exclude such spirituall lepers , most loathsome and infections , from the sacred meeting at the lords holy table . who doth not see that the maine cause of the schismes and separations of divers godly and zealous christians from our communion , is the mixture of the prophane among the pious and godly , and the admission of persons openly scandalous to the holy sacrament ? this is that which hath moved many out of their blinde zeale to proclaime our church , a whore a strumpet , a synagogue of antichrist ; and our faithfull ministers , baals priests , and limmes of the beast . all true christians , and most of all the ministers of the word , are bound to put to their hands and shoulders for the removing of this stumbling-block and rock of offence out of the way : and i especially more then others , by reason of that singular love i bear to this deare brother erring in this point , and least i should offend against that commandement , lev. . . thou shalt not have thy brother in thine heart : thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him , or bear sin for him . his paper is gone forth in publike , private rebuke will not hinder the hurt which it may doe : it hath given such publike wounds , as cannot be cured but by a publike remedy . the lord , the great healer of soules , give a speedy cure to the maladies of his church , and all our soule-sicknesses : to him be praise for ever and ever . a brotherly and friendly censure of the errour of a dear friend and brother in christian affection , in an answer to his foure questions lately sent abroad in print , to the view of the world . the inscription . four serious questions of grand importance , concerning excommunication and suspension from the sacrament ; propounded to the reverend assembly and all moderate christians , to prevent schismes , and settle vnity among us , in these divided times ; by a lover both of peace and truth . the answer to the inscription . when i did first meet with this paper of foure serious questions , fleeing abroad in print into every book-sellers shop in london , and ready upon the wing to take flight into all parts of the land ; that flying toll , which appeared to the prophet zecharie ( presently upon my viewing of the matter and scope thereof ) came to my minde , which is said to be a curse going forth over the face of the whole land , zech. . . for as that was a curse to punish , cut off and consume even to the timber and stones of the houses , into which it entered : so i feared this would be a corrupting curse in the heart , house and family of every one that entertained it with approbation , and did welcome it with applause , seeing it proclaims liberty for all sinners , though openly scandalous and impenitent , to come boldly to the lords supper , and to eat and drinke their own damnation , without controll of the pastors and presbyters of the church , whom christ hath ordained to have the rule over them , and to watch for their soules , heb. . . and whereas the questions are by the author professed to be serious , and of grand importance , propounded to the reverend assembly , for the setling of unity among us , in these divided times : first , i must professe that i am much grieved , that any learned christian brother should seriously urge such arguments ▪ so weak , so fallacious , and of so little strength , to maintaine so bad a cause as this , even the opening of a wide gap to libertinisme , and prophanation of the holy sacrament of christs body and blood , and giving this liberty to carnall and prophane men , of dissolute and scandalous life , that they without repulse may intrude themselves among godly communicants , to the just offence and scandall of the whole congregation : which they may have opportunity to doe at severall times , before the sentence of excommunication , can in a way of orderly proceeding ( especially when there are appeales made to higher consistories one after another , by obstinate and contentious offenders ) come forth against them , and be put in execution . secondly , i hope it will be made to appeare by this , and other answers of more able brethren , that here is no matter of grand importance in these questions , except encouragement of men to live in scandalous sins , without feare of suspension from the lords table , and to intrude boldly thereunto , which is a power of grand tyranny , and oppression of the consciences of ministers , may in any but an evil sense , be called a matter of grand importance . thirdly , i wish with all my heart , though now too late , that these questions , as in the title is pretended , had first been propounded to the venerable assembly . for i doubt not but they then should have received such a solid and satisfactory answer , as would have staid the publishing of them in print , and prevented the infection of the mindes of the vulgar people of weak judgement , and saved us the labour of composing antidotes against them . fourthly , i pity the author , in that he hath so erred from his intended scope of these questions : for his handling and carriage of them , is so farre from preventing schismes , and setling unity among us in those divided times : that on the contrary we finde by experience to our griefe , that they worke strongly in corrupt and perverse mindes , to the breeding , and increasing of schismes , to the disturbance of the desired reformation , in a point of greatest concernment , and to the raising up of divisions and dissensions , not onely among others , but also betwen the parliament and assembly , which is a strange practice , in a lover of peace and truth . the preface . the businesse of excommunication and sequestration from the sacrament , &c. the answer to the preface before the questions . . the businesse appeares plainely to be of no difficulty , unlesse men will be difficult , and through their owne averseness ▪ hardly perswaded to grant and establish that which gods word expressely holdeth forth and commendeth , and which we hope , and humbly pray , that the honourable houses of parliament will be willing to doe without difficulty . you your selfe doe quote divers texts of scripture which establish excommunication , and you presuppose it , in this your paper severall times , where you say none is to be suspended from the sacrament but such as are excommunicated , and in your excommunication ( for which you cite tertullian , schoolemen , and canonists , ) you are more rigorous then any presbyterians , whom you closely intimate to be indiscreet , passionate , oversevere and revengefull : which is a point of unchristian jealousy , and uncharitable surmise . for they dare not by excommunication exclude obstinate offenders from all ordinances , but suffer them to heare the word , though not in communion as members of the church , but as infidels may doe ; or else what hope can we have of an illiterate person excommunicated , that he will ever repent and be restored ? as for suspension from the sacrament , it is a thing more easy , in it selfe , and may be done orderly with lesse labour then excommunication , and with great ease and facility , and more frequently , and with good successe is practised in all the best reformed churches , which also our late abolished liturgy did allow largely to all pastors and church-wardens : and it had been more easy to them that were godly , and also more usuall in our congregations , if the proud prelates , fathers of prophanenesse , had not taken that power wholly to themselves : which intolerable usurpation of theirs , we hope is with themselves quite taken away : but not the power from the church , nor the lawfull exercise of it according to the rules of christ . secondly , whereas you make no medium between prophanation and scandall on the one side , and arbitrary , tyrannicall , papall domineering over the consciences and spirituall priviledges of christians on the other , herein passion and partiality seem to blinde you : for there is a plain open way between the two extremes , that is , the lawfull power which christ hath given to ecclesiasticall rulers , pastors and elders in his church , which all godly ministers , and all orthodox members of the assembly stand , plead , and petition for , that it may be backed and confirmed to them by civill sanction , even power to prove and try who are fit , and who are unworthy to come to the lords table , and by admitting the one , and puting back the other , after strict triall , and due proofe and examination , prophanation and scandall may easily be prevented , and arbitrary , tyranicall , papall domineering over the consciences of pastors , and godly christian people shall have no place in gods church ; scandalous proud impenitent sinners shall not come desperately to out-face christ and his ministers at his own table , nor have an action against ministers , who out of tender conscience , and fear of god , refuse to reach to them judgement and damnation , and so to partake with them in the guilt of christs body and blood ; the congregation of the godly shall not be scandalized , nor tyrannically forced either to countenance and harden the impenitent in their open wickednes ▪ by communicating with them , or to separate from our congregations , and abhor the ordinance of the lord , as men did in old eli's daies , when his wicked sons made them to abhor the offering of the lord , sam. . . but on the contrary , let scandalous , obstinate sinners have liberty to intrude and come boldly to the lords table , and the pastors and elders have no power to keep back from them the holy signes and scals , which belong not to them , this is more then arbitrary , tyrannicall , papall domineering over the consciences of pastors , elders , and godly people . . but here me thinks you speak very untowardly , to the great offence of all godly people , against all christs ministers and ecclesiasticall rulers ; for in these words ( if it fall into indiscreet , over-severe , ambitious , passionate , or revengefull hands ) you either suppose that generally the hands of ministers and elders of christs church are such , and therefore they ought not to be trusted with power of suspension and excommunication ; which if you do , your heart is not f●ee from malignity against their holy calling , and the lord christ , who hath trusted them , will finde you out . or else your meaning is , that , as in the daies of the papacy and prelacy , so now it may again under presbyteriall church-government happen , that some of the rulers ecclesiasticall may act with such hands . what then ? do you infer thence that all of that high calling are to be abridged of that power ? a desperate inference , striking at the prerogative and power of parliaments , and all civil judges , and courts of justice . for upon the same grounds , viz. because under the papacy , parliaments made laws for suppressing true religion , and establishing idolatry and superstition , you may go about to abridge them . and under the late domineering prelacy and tyranny , judges wrested laws to take away the subjects birth-right and liberty , and to maintain oppression , and they made ( you know whose ) will and lust , law . and lawyers soothed them , and you know when , not one ( in all the bunch ) could be found , nor hired to plead in the just cause of an innocent . and even then many presbyters and ecclesiasticall persons stood out couragiously , and feared no persecutions , bonds or losses , in the cause both of religion and justice . why then will you not take away all power also of judging from judges , and of pleading and expounding the law from lawyers , and leave all civil government in the hands of the common people ? take heed , sir , you be not partiall and unequall to one side more then another . aretius hath given you a very good caveat , not to strive so earnestly against this point of christian discipline , in those words of his by you cited ( impossibile praesentibus moribus colla submittere ejusmodi disciplinae ) which words tell us , that the corrupt manners and profane lives of men desperately bent , in these evil times , to continue in their lewd and scandalous courses , make it impossible to bring them to submit their stiff necks to this discipline of excommunication , and suspension from the holy communion , which is christs light yoke to tractable christians . if you proceed to take part with such refractory opposers ( which , i hope , your religious heart will not permit you to do ) and spend your strength in so unworthy a cause , in hope by justifying these questions , to prevail against the votes of your best friends , and most faithfull lover which you have in this world , who truly honour you , and wish all good to you : i trust in god , you shall fail of your hopes , as aretius did in his judgement , where speaking of this discipline set up by some in the churches of germany , he seems to deride it in those words by you rehearsed , cecidit in spongiam ridiculus mus ; for now this despised mouse is become an high mountain in all the best reformed churches of germany . . as for your addresse to the assembly , whom you charge unjustly with falling into extreams , and indeed calumniate them , as if they seemed to affect a great lording power over the consciences and priviledges of their christian brethren , which of right belongs not unto them , usurping that to themselves , which they vehemently declaimed against , and caused to be taken quite away from the pope and prelates . to this i answer , that you utterly mistake the matter . for they abhorre all affectation and usurpation of lording power over the consciences of any christians , but have condemned it in the pope and prelates ; and their humble petition to the houses of parliament is ; that none may usurp lordly power , as the proud prelates did , over them , and the people of their flock , compelling them either against their consciences , and with great offence and scandall to the godly , to admit scandalous sinners to the lords table , and to profane the sacrament of christs body and blood , by giving the seals thereof to them , or else to decline the administration of that holy ordinance , and their ministerie , chusing affliction rather then iniquity . in plain truth , this is the lordly tyrannicall power over their consciences , and the iron yoke which you in your question seek to lay on them . after the preface answered , i proceed to your questions ; the first of which is , quest . . whether those places of scripture , matth. . , . & cor. . . . & tim. . . joh. . . . & . . & . . & ●thess . . . & joh. . . & joh. . . & numb. . . & deut. . . be properly meant of excommunication , which you take upon you to prove from fathers , school-men and others , to be an exclusion from all ordinances , or of suspension from the lords supper onely . the first you hold , and we will grant it to you . the latter you deny , and i affirm , that it is here also meant inclusively , but not only . the first place you seem to weaken and enervate , by intimating that our saviour speaks of private personall trespasse between man and man , and not of publike scandalous sins against the congregation , and that the censure is private not publike , because it is said , let him be ( not to the whole church and all others , but ) to thee , as an heathen man and a publican ; and you quote , luk. . , . to prove that such private trespasses must be forgiven , if seventy times seven : which no man will deny , if the trespasser repent , as often as he offends . but now suppose be stand out and persist in his sin , and scorn private admonition ; yea , when he is convented before the church , he will not hear nor obey publike admonition , doe you not think that this is publike scandall against the cong●egation , and deserves excommunication ? surely , if it were not so , our saviour would not have passed against it that dreadfull censure of excommunication , saying , let him be to thee as an heathen man and a publican . and if to the private person for his private wrong , much more to all others in the congregation , for publike contumacy and scandalous obstinacy in his sin against the church . it is a dangerous doctrine to teach any private person to censure and judge a brother to be in the state of an ethnike , and as a publican , for a private trespasse ; if for his contumacie against the whole church , and obstinacie in that sin , the sentence of excommunication be not by the church publikely given against him . whereas you make it a branch of your question . what warrant there is in scripture for ministers to suspend men from the lords supper only , and not from the congregation , and all other publike ordinances with it . i answer this very easily : that because suspension from the sacrament is a step , yea the next degree to excommunication ( as reason , and the practice of all the best churches of christ doe teach us ) the scriptures which warrant excommunication , do also warrant it as a profitable and necessary means , either to prevent that dreadfull sentence by bringing the sinner to repent and be ashamed , or to make his impenitency more evident and notorious , and to justifie the more the excommunication of him . but i marvell , that you should thinke it so strange and unwarrantable a thing to suspend a man from a sacrament , who hath communion in all other ordinances of the church , seeing it was the practice of all the ancient churches to exclude the catechumeni from baptisme , till by catechising and hearing the word publikely preached they were better instructed . and how dare you dispute against that which is resolved in this present parliament ? to wit , that ignorant , and some scandalous persons shall not be admitted to the lords table . q● . your second question is the same which you propounded last before as a branch of the first : belike you are well pleased and affected with it , and have some thing more to say in urging it . i omit what i have answered before ; and here i doe first adde , that christian compassion , and moderation in dealing with perverse men is commended and commanded in the scripture , tim. . ▪ , . & jude , . and this is a maine point of compassion and moderation in ecclesiasticall rulers , to try all inferiour meanes ; whereof suspension from the lords table is one ; before they proceed to the last and greatest censure of excommunication . though the popes and prelats excommunications , which belike doe still runne in your minde , were brutish thunderbolts thrown out upon every small occasion presently , and like the fooles dagger which is out to stab , at every crosse word , and makes but a word and a blow : yet gods word teacheth godly wise pastors and presbyters more meeknesse and gravity , in proceeding to the utmost censure , that is , first to reprove , admonish and rebuke , and if those more gentle meanes doe not prevaile , then to suspend from the sacrament ; which by experience is often found to humble stubborne offenders , and bring them to repentance , and so prevent cutting off from the congregation ; and all godly christians doe here see a double warrant of divine authority . first , from gods word : secondly , from his blessing of this proceeding with good successe . this is my first answer . secondly , to your bold assertion , that in the old testament we reade of no circumcised person ever debarred from the passeover by the priests , that was desirous to eat it . i answer , that it is as void of truth , as full of boldnesse : for levit. . . & numb . . and divers other places . every circumcised person who was legally unclean , is forbiden to eate of the passeover , or any holy thing , under pain of being cut off , and might not eat of it till he was cleansed and rightly prepared as appeares , chron. . the very chapter by you quoted , according to the expresse words of the law , numb. . . and therefore much more ought baptized persons , now under the gospell , who are manifestly unclean with the spirituall defilement of scandalous sin , be suspended from the more holy sacrament of christs body and blood , untill he be cleansed by repentance . thirdly , to the instance of judas whom our saviour knew to be a devil and a traytour . i answer first , that judas was not admitted to the sacrament , for judas went out before the supper was ended , immediatly upon his receiving of the sop , joh . . but our saviour did not ordaine this sacrament till after supper , luk. . when he had supped , . cor. . . secondly , if judas had been admitted , it makes nothing to the matter , for judas professed faith in christ , and in his outward conversation appeared so unblameable , that when our saviour told them , that one of them twelve should betray him , they did not suspect judas more then themselves , but every one asked , saying , master , is it i ? and indeed let a man be an hypocrite , traytor or devil inwardly , the minister is not to judge of such secret things which belong to god , but to looke to the outward profession , life and conversation , and accordingly deal with them . fourthly , s. pauls admonishing of the corinthians of the great danger of unworthy receiving , namely , that it was eating damnation to themselves , and making them guilty of christs body and blood ; and thereupon enjoyning a strict examination of every one before he eat of that bread , and drinke of that cup , doth sufficiently instruct the elders , to put back all such as did outwardly appeare to be scandalous impenitent sinners , and so most unworthy to receive the holy signes and seales of the lords body and blood . fifthly , to that question of yours , whether a minister hath not discharged his full duty and conscience , if he doth admonish his flock of the danger of unworthy receiving , and seriously dehort such as he deemes unworthy , from receiving the sacrament , till they become more fit to participate , under paine of eating and drinking their own damnation and other judgements ? i answer , that this is no full discharge , neither doe those scriptures which you quote , ezek , . , , &c. act. . . or ours and french liturgies prove any such thing in this case . for they who suspend scandalous persons , doe also admonish all others to examine themselves , and mention the danger of unworthy receiving , that none unprepared may presume . it is a discharge of a ministers duty , when he admonisheth onely of the danger of a sin , in which when it is committed , the party admonished hath onely an hand : but here the minister is partaker of the sin , and as much guilty by giving , as the other by receiving . i pray you tell me , sir , if you have a cup in your hand which will poyson and kill a sick distemperd man if he drinke of it , will you give it unto him if he desires it ? and doe you thinke it enough to admonish him that it is deadly poyson ? and first dehort him from drinking of it , and then immediatly reach it to him , with intent , that he shall drinke of it ? i perswade my selfe , that as he shall perish , so his blood shall be required at your hands , and that you shall as guilty hold up your hand at the barre for it . quest . . the third question intimates that you conceive unworthy hearing of the word to be as great , as dangerous , as damning a sin , as unworthy receiving of the sacrament : that ministers are no more partakers of other mens sins , not more guilty of their sins , and of giving holy things to doggs , and casting pearles before swine , by giving the sacrament of christs body and blood to unworthy receivers who are openly scandalous , then by preaching the word to unprofitable hearers , to whom he is the favour of death unto death . and hereupon you would inferre , that ministers may as well refuse to preach the word unto their people , lest it should not profit them , as they may refuse to give the sacrament to scandalous persons , who eat their own damnation . to this i answer ▪ that there is vast difference between these two , preaching the word to unprofitable hearers , and giving the sacrament to persons openly scandalous , impenitent and prophane receivers . first a minister preacheth the word to many that are unprofitable hearers , not knowing them to be such , and in hope to convert and profit them , if there be any such in the auditorie , and so also he gives the sacrament to some unworthy receivers , unwillingly , not knowing them to be such : and in such cases he is blamelesse : but if he gives the holy seales of christs body and blood to scandalous impenitent persons , he knowes that he gives them damnation to eat and drink , and he is halfe sharer with them in the sinfull act . and therefore though the sin of unworthy hear●●● of the word is as dangerous and damning , as unworthy receiving of the sacrament , to the hearen and receivers : yet to the minister in the one , to weet , preaching without knowledge of the hurt which some receive by it , there is no fault ; but in giving to the scandalous receiver he wittingly acts and partakes of the profanation of the holy ordinance . secondly , the lords holy table in the holy communion , is for the time a place of gods more speciall presence then the common auditory , and there we come neerer to god , and receive with the word and promises particularly applyed to us , the seales of our communion with christ , and of our right and interest in him and all his benefits . but preaching to a common auditory , is only a generall propounding of the word and promises to all , not a particular applying of it to any , especially that hear unprofitably : for that were giving holy things to doggs : therefore there is more danger and greater sinne in admitting unworthy receivers to the lords table . a small errour in such an holy ordinance doth provoke the lord to wrath , who will be sanctified in them that come neere to him , as appears in aarons two sonnes , levit. . ● , , . & vzza● , sam. . . thirdly , preaching the word to such as are openly knowne to be scorners of the gospell , and persecutours of the preachers , and doe more rage and are hardened thereby , is a prophanation of an holy thing , and a casting of pearles before swine , which our saviour expressely forbids , matth. . . & matth. . . bids his apostles turne from such , and shake off the dust from their feet , as a testimony against them ; and so paul and barnabas did , act. . . fourthly , in preaching the word , the minister of christ propounds the truth to many wicked men generally , but doth not particularly apply any word of comfort , or promise of blessing to any but profitable hearers , and upon condition of repentance : but in giving the sacrament to known impenitent persons , he preacheth most palpable lyes against his own conscience , when he saith . the body of christ was broken for you , and his blood wasshed for you : and therefore the points urged in this question are very dangerous , and divers scriptures herein quoted , are wrested and grossely perverted . quest . . the fourth question ( upon that received truth , that god only knows the secrets of mens hearts , which ministers doe not , but mistake hypocrites for worthy receivers , and more honest simple weak men , for unfit communicants ) would inferre , that ministers ought not to have power to judge or censure . i● which reasoning ; first , i finde grosse absurdity : for what can be more ridiculous then to argue , that because ministers know not secret things which belong to god , therefore they know not revealed and manifest things , as open scandalous sins , and impenitency professed in the face of the church , and by consequent may not judge and censure them by the word of god , which doth plainly reveal their wickednesse to them and the whole consistory . secondly , observe how the scriptures , which forbid rash judgement concerning mens estate before god , which is secret , or concerning mens last end , and the like , as matth. . . luk . . rom. . . are wrested to overthrow all judging and censuring in generall , both civil and ecclesiasticall . thirdly , how vainly the power of god is abused , to prove that he will in the midst of a profane wicked act change notorious sinners hearts in a moment , which if he should doe , how shall these sinners manifest their repentance in a moment to the church , which they have offended , that they may he admitted orderly , and not rashly without just ground or satisfaction ? fourthly , the breaking of a bruised reed , and quenching of smoking flax , is most miserably applied to the suspending of proud , refractorie , impenitent sinners from the holy sacrament ; between which two sorts of persons and actions there is as vast a difference as between heaven and hell , light and darknesse . for the bruised reed signifies men of broken heart and contrite spirit , groaning under the burden of their sins , and fleeing to christ for ease : and smoking flax signifies such as have a weak but true faith , which like a spark in flax sheweth by smoking that there is fire , striving to break forth , and to shew light of holy life . now how contrary these are to proud , scandalous impenitent sinners , let reasonable men judge ; the first are such as the publicans and sinners , who came to christ repenting and confessing their sins , and by him were received , cherished and comforted ; the latter are like those trees which brought forth no good , but bad fruit , unto the root of which the axe was laid , to hew them down , and cast them into the fire . the not breaking nor quenching the first is a point of mercy , and a work of christ ; the tolerating of the other and cherishing and encouraging them in their scandalous sins , by admitting them to the holy communion of christs body and blood , is a point of great impiety , and a diabolicall act of profanation . here therefore the scriptures are dangerously abused and wrested , where scandalous , impenitent and refractory persons are confounded with humble penitent sinners , breathing after comfort and communion with christ . fifthly , here is a strange supposition , that all , bearing the name of christians , even scandalous , impenitent sinners , are invited to the sacrament , and are bound to come and receive it under pain of sin and contempt . i am sure the french and our liturgies before cited doe admonish all impenitent persons to abstain , lest they eat and drink their own damnation . and the scriptures here quoted , cor. . & heb. . . do shew that unworthy wicked sinners doe by unworthy receiving count the blood of the covenant an unholy thing . therefore to inferre that no minister in point of conscience can refuse to give the sacrament to such , is to conclude , quidlibet ex quolibet . but whereas it is added , that ministers may not refuse any christian , not actually excommunicated , the sacrament , if he desires to receive it , in case he professe sincere repentance for sins past , and promise newnesse of life for the time to come : this we embrace with all our hearts , and if he obtrude on us no other but only such , we will not be so uncharitable as to judge them unworthy , neither need we fear to partake of their sin , or suspect their unworthy receiving . for our rule is to proceed with men according to that which manifestly appears , whether it be in truth or in hypocrise ; if any so professing doth eat unworthily , he eats damnation to himself , not to the ministers , who therein doe nothing against their consciences , but proceed according to the judgement of charity , and he shall bear his own burthen . the ministers act of administration to them who professe sincere repentance , is an holy and divine institution ; but to open scandalous impenitent persons , it is a manifest profanation , and they are partakers in the guilt and punishment . the conclusion being the result of the former arguments , which are plainly shewed to be weak and of no strength , doth of it self fall to the ground and vanish . for i have shewed , that unworthy hearing and unworthy receiving are equally sins in the hearers and receivers ; but in the preachers of the word and the givers of the sacraments it is farre otherwise : the preacher doth onely propound the word generally , and not falsely apply the promises of blessing and life to any particular scandalous persons , but upon condition of their beleeving repentance and obedience . if he knows any in the auditory , who are scorners of the word , and haters and persecutours of him and his doctrine , he denounceth a curse from god against them , and desires them to keep away , and holds himself guilty of sin , if he should cast the pearl of the gospel before such swine , when they are alone and separated from other hearers : he will not wittingly be to any the savour of death unto death . but the minister who gives the sacrament to open scandalous sinners in their impenitency , doth wittingly profane gods holy ordinance , and lyeth against his conscience in saying that christs body was broken , and his blood shed for them , and makes himself guilty of their blood , while he gives them wittingly to eat and drink their own damnation , as is before shewed . whatsoever power takes from christs ministers the lawfull and necessary liberty to exclude from the lords table scandalous sinners openly impenitent , that is such a transcendent arbitrary , unlimited power , as lordly prelates sometimes exercised , and no lesse then tyrannie and oppression of the consciences both of ministers and their godly people . and therefore here the divines of the assembly are charged most unjustly and calumniously , who have humbly desired , by way of petition to both the honourable houses of parliament , that their consciences may not have this yoke of oppression laid on them , which will force them either to profane the sacrament of christs body and blood , by giving it to unworthy persons , or to decline their ministery and administration of that holy ordinance , chusing affliction rather then iniquity . finis . the divine right of church-government and excommunication: or a peacable dispute for the perfection of the holy scripture in point of ceremonies and church government; in which the removal of the service-book is justifi'd, the six books of tho: erastus against excommunication are briefly examin'd; with a vindication of that eminent divine theod: beza against the aspersions of erastus, the arguments of mr. william pryn, rich: hooker, dr. morton, dr. jackson, dr. john forbes, and the doctors of aberdeen; touching will-worship, ceremonies, imagery, idolatry, things indifferent, an ambulatory government; the due and just powers of the magistrate in matters of religion, and the arguments of mr. pryn, in so far as they side with erastus, are modestly discussed. to which is added, a brief tractate of scandal ... / by samuel rutherfurd, professor of divinity in the university of st. andrews in scotland. published by authority. rutherford, samuel, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the divine right of church-government and excommunication: or a peacable dispute for the perfection of the holy scripture in point of ceremonies and church government; in which the removal of the service-book is justifi'd, the six books of tho: erastus against excommunication are briefly examin'd; with a vindication of that eminent divine theod: beza against the aspersions of erastus, the arguments of mr. william pryn, rich: hooker, dr. morton, dr. jackson, dr. john forbes, and the doctors of aberdeen; touching will-worship, ceremonies, imagery, idolatry, things indifferent, an ambulatory government; the due and just powers of the magistrate in matters of religion, and the arguments of mr. pryn, in so far as they side with erastus, are modestly discussed. to which is added, a brief tractate of scandal ... / by samuel rutherfurd, professor of divinity in the university of st. andrews in scotland. published by authority. rutherford, samuel, ?- . [ ], , , [ ] p. printed by john field for christopher meredith at the crane in pauls church-yard., london: : mdcxlvi. 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batch review (qc) and xml conversion the divine right of church-government and excommunication : or a peaceable dispute for the perfection of the holy scripture in point of ceremonies and church-government ; in which the removal of the service-book is justifi'd , the six books of tho : erastus against excommunication are briefly examin'd ; with a vindication of that eminent divine theod : beza against the aspersions of erastus , the arguments of mr. william pryn , rich : hooker , dr. morton , dr. jackson , dr. john forbes , and the doctors of aberdeen ; touching will-worship , ceremonies , imagery , idolatry , things indifferent , an ambulatory government ; the due and just power of the magistrate in matters of religion , and the arguments of mr. pryn , in so far as they side with erastus , are modestly discussed . to which is added , a brief tractate of scandal ; with an answer to the new doctrine of the doctors of aberdeen , touching scandal . by samuel rutherfurd , professor of divinity in the university of st. andrews in scotland . not by might , nor by power , but by my spirit , saith the lord of hosts , zach. . . veritas claudi & ligari potest , vinci non potest . hieronymus comment . ad ierem. in prefati . ad eusebium . occultari ad tempus potest veritas , vinci non potest , florere potest ad tempus iniquitas , per manere non potest . augustinus ad psal . . published by authority london ▪ printed by john field for christopher meredith at the crane in pauls church yard . mdcxlvi . to the right honorable and noble lord , the earl of lovden , chancellor of scotland ; and chancellor of the university of st. andrews , grace , mercy and peace . right honorable , as jesus christ the wonderful , the counsellor , the mighty god driveth on his great state-design in the whole earth , and now in these kingdoms , to to save an afflicted people , to dye his garments in the blood of his enemies , and to build the tabernacle of god amongst men , and cause the wildernes blossome as a rose , that the glory of lebanon , and the excellency of carmel and sharon may in a spiritual manner be given to zion ; so he still acteth in his own sphere of righteousnes , and all inferior wheels in their revolutions move toward his most eminent end ; for the courtiers and royal attendants of his throne are righteousnes and judgement . and he desireth that the motions and wayes of his people may be concentrick to his own heart , and move in the same orb with himself ; we must either walk , or be drawn to the end of jesus christ , his end cannot come down and comply with our policy . when men go with one head , and two faces , and two hearts , providence can beguil them : we are then safe , and do sail at the haven of the sea when we walk with god , and our way draweth a straight line to the heart of jesus christ . these two kingdoms have before them an end ▪ the covenant to be a people to god ; this we did swear with our hands lifted up to the most high ; the stones of the field shall witnes against us , and the sword of the lord avenge the quarrel of his covenant , if we dally with the lord , as if the vow of god , that the lord may be one , and his name one in both kingdoms had been on us , when we were low only , and our oath had a date only till the year . and then our vow must exspire , as did the law of shaddows , when the body jesus christ came . as successe is a poor and waxy kalender for religion , so the low condition of our kingdom , i hope , shall not move us to forsake the lords cause , or to blame god , because good causes have sometimes sad events ; for beside that heathens said , that god cannot erre , because marius ex culpâ gloriam reportavit , marius was made glorious by ill-doing , and one hath a crosse , another a kings crown for a reward of wickednesse , we know that god , however it be , is good to israel . if that which was intended for vnion , shall by mens wickednesse , turn to a sad division between the kingdoms , i shall believe , that the truly godly of either kingdoms , can scarce be capable of such bloody intentions , as shall leave a legacy of perpetuated blood to the posterity ; and sure , though for the present guiltinesse , strength prevail , yet habent deum ultorem , men on earth cannot long be strong against vengeance from heaven . as successe doth inebriate , so extremity of a low condition is a wicked counsellor ; and evil iealousie , as hell , thinketh alwayes evil . all whose bowels are moved for the desolation , graves , multiplied widows and orphans of both kingdoms will not dare ( judgement from the almighty being a terrour to them ) to adde affliction to the people of god already afflicted . blessed shall they be of the lord , who mediate for preventing of national ruptures , and for the continuance of the brotherly covenant . christ jesus is a uniting saviour , one god , one faith , one lord jesus , one religion should be , and i beseech the god of peace , they may be chains of gold to tie these tipo nations and churches together in uno tertio , that they may be concentered and united in one lord jesus . o that that precious dew of hermon , that showers of love and peace may lie all the night upon the branches of the two olive trees , that the warmnesse , heat , and influence of one sun of righteousnesse with healing in his wings , may make the lilly amongst the thorns , the rose of sharon , that is planted by the lord , the spouse of jesus christ in both kingdoms to spred its root , and cast its smell , as green and flourishing to all the nations round about . the kingdom of god is peace . the lord is about a great work in britain , why should divisions that proceed from the lusts of men ▪ and the enemies of the lord retard the wheels of the chariot of christ ? let us not water the lilly with blood again . the sons of babel have shed our blood in great abundance , for the which doth the church of god in the three kingdoms stand , and pray and prophecy in sackcloth . the violence done to me and to my flesh be upon babylon , shall the inhabitants of zion say : and my blood upon the woman arrayed in purple and scarlet , the mother of harlots and abominations of the earth , shall ierusalem say . happy we , if we could for the second temple builded , and the lord repairing the old waste places , and the gentiles beholding the righteousnesse of the elder sister the church of the jews , and both as a crown of glory in the hand of the lord , and as a royal diadem in the hand of our god. i shall not need , i hope , either of an apology for intituling this piece , such as it is , ( others can , and i hope will adde riper animadversions to erastus ) to your honours name , or of a word of incitement , that your lordship co-operate with your serious endeavours , for a right understanding between both kingdoms , and for the carrying on the work of the right arm of the lord , the lords creating of glory on every assembly on mount zion , ( for we are witnesses of your honours travels for both ) that glory may dwell in our land. your honours at all respective observance in the lord , s. r. to the ingenuous and equitable reader . it lieth obvious to any ordinary underderstanding ( worthy reader ) that as alwayes we see a little portion of god ; so now , the lord our god in his acting on kingdoms and churches , maketh darknesse his pavilion , to finde out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the demonstrative causes and true principles of such bloody conclusions and horrible vastations , as the soveraign majesty of heaven and earth hath made in germany , bohemiah , and the palatinate , as if they were greater sinners then we are ; and why the windows of divine justice have been opened to send down such a deluge of blood on ireland ; and why in scotland the pestilence hath destroyed in the city , and the sword of the lord , not a few in the fields , ( their lovers and friends standing aloof from their calamities ) is from the lord who is wonderful in counsel ; but to finde reasons to quiet the understanding , is not an easie scrutiny : matters are rolled on invisible wheels . it is enough to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no men , no angels can hunt out the tracings of divine providence ; nor can we set a day of law , nor erect a court to implead this lord , who is not holden in law , to answer for any of his matters : it were our wisdom to acknowledge that the actions of our lord , ad extrà , are so twisted and interwoven thred over thred , that we can see but little of the walls and out-works of his unsearchable counsels ; sure , divine providence hath now many irons in one fire , and with one touch of his finger he stirt●●h all the wheels in heaven and earth . i speak this , if happily this little piece may cast it self in the eye of the noble and celebrious judges and senators who now sit at the ●e●m ▪ for i hope they consider , it is but a short and sorry line , or rather a poor circle , job . . gen. . . between the womb and the grave , between dust and dust ▪ and that they then act most like themselves ( psal . . . i have said ye are gods ) when they remember they are sinful men , and when they reckon it for gain , that the king of ages gives them a diurnal of hours to build the house of the lord , to cause the heart of a widow church ( though her husband live for evermore ) to sing for joy , and are eyes to the blinde , and legs to the lame ; and withall do minde , that when the spirit is within half a cubit , or the sixth part of a span to eternity , and death cannot adjou●n for six hours ▪ to repent ▪ or do any more service to christ in the body , the welcom and testimony of god , shall be incomparably above the hosanna's of men . undeniable it is , that we destroy again what we have builded , if we behead the pope , and divest him of his vicarious supremacy , and soader the man of sins head , in the ecclesiastical government , to the shoulders of any man , or society of men on earth . it is not an enriching spoyl to pluck a rose or flower from the crown of the prince of the kings of the earth . diamonds and rubi●s picked out of the royal diadem of jesus christ , addeth but a poor and sorry lustre to earthly supremacy ; it is baldnesse in stea● of beauty . an arbitrary power in any , whether in prince or ● relats , is intolerable . now to cast ou● domination in one , and to take it in in another , is not to put away the evil of our doings , but to barter and exchange one sin with another , and mockingly to expiate the obligation of one arrear to god , by contracting new debt . again , how glorious is it , that shields of the earth lay all their royalty and power level with the dust before him that sitteth on the throne , and to make their highnesse but a scaffold to heighten the throne of the son of god ? yea , if domination by the sword be the magistrates birth-right , as the word of truth teacheth us , luke . , . psal . . , . rom. . . and the sword can never draw blood of the conscience ; it is evident that the lord jesus alloweth not carnal weapons to be used within the walls of his spiritual kingdom ; and if power be an enchanting witch , and like strong drink , which is dolosus luctator , a cosening wrestler , we are to be the more cautelous and circumspect , that it incroach not upon jesus christ , for fear that we provoke the eyes of his glory , and cause jerusalem to be plowed , and zion become heaps , and many houses great and fair , desolate . let the appeal be to the spirit that speaketh to the churches in the word : the golden reed can measure every cubit of the temple ; as well the outer porch , as the holy of holiest , and all the dimensions , the length and bredth of the city which is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the lord is there . if the scripture be no rule of church government , but the magistrates sword be upon the shoulders of christ , as the prime magistrate ; we come too near to the jewish , earthly , and temporary mes●iah . and if excommunication and censures , and that ministerial governing which was undeniably in the apostolick church , be fictions , we are in the dark . i confesse , we know not whether the vessels of the house should be of gold and silver , or if they should be but earthen pitchers . it is said , that all this is but a plea for a dominion of an higher nature , even over the consciences of men by censures . but why a dominion ? because a power of censures ? surely , if they were not spiritual censures , and such as hath influence on the conscience , we should yield a domination were the businesse . but this power of censuring spiritually , is as strong as authoritative in dispensing rebukes , threats , gospel-charges and commands in the word preached , as in censures ; the power is ministerial only in the word , not lordly ; and why should it be deemed a dominion , and an arbitrary power in the one , and not in the other ? if the will of the magistrate may carve out any government that seems good to him , and the word of god in this plea be laid aside , as perfect in doctrine , but imperfect and uselesse in government , we fall from the cause . but if the word of god stand as a rule in matters of church-government ; then the question is only , on whose shoulders the ark should be carried ; and by whose ministery doth jesus the lord and king of the house punish ( if i may use this word ) scandalous men ? and whether doth the head of the church christ , in laying judgement to the line , and righteousnesse to the plummet , use the magistrates sword for a spiritual and supernatural end of the service and ministery of his church ; or doth he send pastors and teachers as his ambassadors for this end ? but if you were not disputing your self , and not christ ( say some ) to make preachers the alpha and omega of mens consciences , and the circle which beginneth and endeth at it self , you would be satisfied , if scandals be punished by the magistrate : is not the magistrate a christian as you are ? paul was glad that the gospel was preached , he made no account by whom . but i should be grieved that such a hard conclusion should be drawn out of such innocent principles : this were to extract blood out of milk , a domination out of a meer ministery ; and i confesse , self is a great sophist in debates , and that any man is inclinable to miscount himself , and to think he may stand for an hundred , when the product is scarce one , if not a cypher . i conceive nothing is here taught , that may reach a blow to the honour and majesty of the godly magistrate . the magistrate is a christian as well as the preacher ; and in some sense , so all the people were holy , as were moses , aaron and the levites . uzziah who burned incense was a member of the church of the jews , and circumcised no lesse then the sons of aaron : yet i hope these stretched themselves beyond their line , when they usurped what was due to the priests and levites . it s another thing to punish evil doing with the sword , the magistrate is to do this . but there is a spiritual removing of scandals , by the saving of the spirit in the day of the lord , cor. . . matth. . . cor. . . and a gaining of the soul of an offender . this spiritual removing of scandals , doth only bring christ and the gospel in request , in the hearts of both such as are within and without the church ; as scandals raiseth up an evil report of christ and the truth . now the sword can never this way remove scandals ; and because christ hath appointed spiritual means , and spiritual censures , to restore the lord jesus to his honour , cor. . it is presumption ( with all submission i speak it ) for men to horse out , and decourt such censures spiritual as the apostles in the spirit and wisdom of christ used as most sutable to that end , and which the lord commandeth in the second command , and to substitute in their room , nothing but a sword void of all activity on the conscience . i do also here plead for the perfection of the word of god against humane ceremonies , which are deservedly by the honorable houses of parliament , and reverend assembly laid aside ; religion needeth not any such ornaments , except men would make the worship of god , when naked , under shame , and so under sin ( for justice married shame and sin once . ) but as roses , lillies , the sun , and other glorious creatures , are most beautiful without garments , and not capable of shame ; so is the worship of god. i confesse , ceremonies were the seas and rivers that prelats delighted to swim in ; and if their element be dried up , they have the lesse pleasure to live : but if they would repent of their bloody persecution , that their souls might be saved , no matter . ceremonies , as they have nothing of christ in them , so have they been injurious to magistrates . it is but a ceremony that the emperour kisse the sole of the popes foot , because there is indented on it a curious crucifix . and when prelacy was yong , and its beard not grown , a deacon was sent to theodosius the emperor by the prelats to chide him , because he presumed to sit in the chancel , a place too holy for lay-men . what i have here said against erastus , a friend too dear to worthy bullinger and rodolp . gualther , ( often we love both the friend and his error ) i humbly submit to the judgement of the godly and learned : but i conceive , i am unwilling that error should lodge with me willingly ; and i professe i am afraid , that wrath is gone out from the lord against the rulers , if they shall after a reformation obtained with the lives , blood , tears and prayers of so many of the saints , whereof a great number are asleep in the lord , rear up a building to the lord so maimed and lame , as jesus christ shall say , offer it now to your governour , will he be pleased with you , or accept your persons ? but it is a controversie ( say some ) whether the government of the church of the new-testament belong to the magistrate or to the church ? to which i say ; . it was a controversie created by men willing to please princes , with more power in the courts of christ , then ever the law-giver and apostles gave them , and that against the minde of glorious lights , the first reformers , and the whole troops of protestant divines , who studied the controversie against the usurped monarchy of the man of sin , more exactly then one physitian , who in a cursory way , diverted off his road of medicine of which he wrote learnedly , and broke in on the by upon the deepest polemicks of divinity , and reached a riders blow unawares to his friends . . in things doubtful , conscience hath refuge to the surest side : now it s granted by all , and not controverted by any , that in the apostolick church , the government of the church of the new testament was in the hands of apostles , pastors , teachers ; and therefore conscience would sway to that in which there can be no error , except on supposal of abuse ; and christian rulers would not do well to venture upon eternity , wrath , the judgement to come , confiding on the poor plea of an erastian distinction , to incroach upon the prerogative royal of jesus christ . this very god of peace build zion , and make her an habitation of peace ▪ yours in jesus christ , s. r. a table of the contents of the book . introduction , sect . . christ hath not instituted a mutable church-government , page , some things moral , some things natural in gods worship , ibid. physical circumstances are all easily known and numbred , p. circumstances , and such and such circumstances , p. time and place of ceremonies need not be proved by scripture , as being supposed , p. , . argument to prove , that the platform of ch. governm●is not mutable at mens wil , p. the script . way of teaching that indifferent things are alterable , is it self unalterable , p. . argument , p. the scripture shall not teach when we sin , in church-policy , when not , if the platform be alterable at mens will , ibid. there is no reason why some things positive are alterable in ch. -policy , some not , p. . argument , ibid. the place tim. . . touching the unviolable cōmand given to timothy discussed , p. , , pauls cloak of lesse consequence then positions of policy , p. widows , p. sect . . . argument , p. christ is the head of the church , even in the external policy thereof , p. , a promise of pardon of sin made to the right : use of the keys , proveth discipline to be a part of the gospel , p. , the will of christ as king , is the rule of the government of his house , p. , things of policy , because lesse weighty then the greater things of the law , are not therefore alterable at the will of men , p. , order requireth not a monarchical p●elate , p. , how the care & wisdom of christ hath left an immutable platform of discipline , p. , christ the onely immediate king , head , and law-giver of his church , without any deputy heads or vicars , p. , sect . . . argument , p. , moses and david might not alter or devise any thing in worship or government , nor may the church now , p. , two notes of divinity ought to be in the new testament . ceremonials , as were in the old , p. , how moses his doing all according to the patern , proveth an immutable platform . the objections of mr. hooker and mr. pryn answered at length , p. , , , , , &c. gods care to us leadeth us to think he hath given us a better guide thē natural reason in all morals of church-discipline , p. , the occasional writing of things in scripture , no reason why they are alterable , p. , papists pretend , as formalists do , that things are not written in the word , because of the various occurrences of providence , p. , that there was no uniform platform of government written in the time of moses and the apostles , is no argument that there is none now , p. , fundamentals , because successively delivered , are not alterable , p , the church of ierusalem , as perfect in doctrine and discipline , is our patern , p. , the indifferency of some things in the apostolick church , cannot infer that the government is alterable , p. , the argument of moses his doing all in the tabernacle , to the least pin , according to special direction , further considered , p. . the ark of noah proveth the same , ib. formalists acknowledge additions to the scripture , contrary to deut. . . & . . the same way that papists do , p. , - , &c. moses and canonick writers are not law-givers under god , but organs of god , in writing , and meer reporters of the law of god , p. , papists say that the church is limited in the making of ceremonies , both in the matter and the number , and so do formalists , p , , four wayes positives are alterable , but by god onely , p. all things , never so small , are alike unalterable , if they be stamped with gods authority , speaking in the scripture , p. , by what authority canonical additions of the prophets and apostles were added to the books of moses , p. canonick writers how immediately led by god , p the characters of formalists ceremonies & papists traditions one and the same , p. what is it to be contained in scripture , and how far it maketh any thing lawful , according to hooker , p. the fathers teach , that all things are to be rejected that are not in scripture , p. , ●t derogateth nothing f●om the honour of god , in scripture , that hee be consulted in the meanest things , p. how things are in scripture , p. some actions are supernaturally moral , some naturally or civilly moral , some mixt . p. some habitual reference to scripture is required in all our moral actions . p works of supererogation holden by hooker , p. whether our obedience be resolved , in all church policy , in this saith the lord in his word , or in this saith the church . p. two thing● in the external worship , . substantials . . accidentals or circumstantials , p. sect . . the question who should be judge of things necessary or indifferent , in church-policy , not to purpose , in this question . p. , , &c. sect . . what are honour , praise , glory , reverence , veneration , devotion , religion , service , worship , love , adoration . p. , , , two acts of religion imperated and elicite . p. honouring of holy men is not worship , p the religions object with the act of reverencing , maketh adoration to be religious ; but a civil object , except the intention concu●s , maketh not religious adoration of a civil object . p. , what worship is . p. , worship is an immediate honouring of god , but some worship honoureth him more immediately , some lesse . p. , a twofold intention in worship . p. , vncovering the head is veneration , not adoration , p. consecration of churches taken two wayes condemned . p. master hookers moral grounds of the holinesse of temples , under the n. t. answered . p. the place cor. . have ye not houses to eat and drink in , &c. maketh nothing for hallowing of churches . p. nor the place psa . . p. the synagogue not gods house , as the temple was . ib. question . the negative argument from scripture valid . p not to command is to forbid . p. how far davids purpose to build the temple was lawful . p. of additions to the word . p. even perfecting additions of men are unlawful . p. every moral action is to be warranted by the word . p. what is man's , in worship , is not lawful p. not all actions in man , as actions of meer nature , of arts or trades of sciences , but only moral actions are regulated by scripture . p helps of faith , and the formal object of faith are different . p what certitude of saith is required in all our actions of our daily conversation . p. the scripture a warrant for the morality of our acts , of the second table . p. many actions of the second table are purely moral , all actions of the first table are purely moral . p. , what ever is beside the word of god , in morals , is contrary to it . p. the vanity of the perfection of scriptures in essentials , not in accidentals . p. whatsoever is not of faith , how true , p. , doubting condemneth . p papists say ▪ the scripture in general is perfect , but not in particulars , and so form lists . p what is onely negative in gods worship , cannot be commanded . ibid. opinion of sanctity and divine necessity , not essential to false-worship . ibid. the distinction of worship , essential , and accidental , of gods general and particular will , is to be rejected . p. , the distinction of divine and apostolike traditions rejected . p. , circumstances not positive , religious observances , as ceremonies are . p. ceremonies usurpe essential properties of divine ordinances . p. , , we owe subjection of conscience collateral onely to gods ordinances . p. the spirit worketh not with ceremonies . p. the place matth. . concerning the traditions of the elders , discussed . p , ceremonies magical . p. if the third command shall enjoyn decency in general , then must it enjoyn this special decency , crosse and surplice . p. , iewish and popish ceremonies , are fruitlesse professions of unlawful worship . p. , whether the ceremonies be idolatry . p of religious kneeling . ibid. four things in adoration . ibid. intention of worship , not essential to worship . p. religious bowing , of its nature , and not by mans arbitrary and free intention , signifieth divine adoration . p. , objections of swarez contending , that intention of adoration is essential to adoration , removed . p. , of the idolatrous worship of the iews and papists . p. the relative expressiō of god in the creature , is no ground of adoring the creature , p. the iews beleeved not the golden ca lt to be really god. p. , the adoring of images not forbidden by the ceremonial law , but by the moral law . p the evasions of bellarmine and swarez answered . p. papists did of old adore before , or at the presence of the image , as a memorative signe and yet were idolators . p. two sort of signes . ibid. divers evasions of papists touching the adoring of images . p. , , scq . swarez is not content at the hungry expressions of durandus , mirandula , hulcot , in the worshipping of images . p. , the place ( worship at his footstool ) discussed , psal . , ibid. prayer may as lawfully be given to the creature , as adoration . p. , divers fables touching images . p. , the original of images , p. images not in the ancient church , neither worshippe● therein , p. , ● , , &c. vasquez will have all things to be adored . p. joan. d● lugo proveth the same by four reasons . p. whether sitting or kneeling , be the most convenient and lawful gesture , in the act of receiving the sacrament of christs body and blood. p. sitting the onely convenient and lawful gesture . p. what is occasional in the first supper . ibid. christ sate at the first supper . p. , sitting a sign of our coheirship . p. , , a signe of our coheirship may well consist with our inferiority in worshipping christ , p. ceremonies fail against the authority of rulers . p. whether humane laws binde the conscience , or not . p. , , seq . how civil positive laws binde not the conscience : p. , a twofold goodnesse . p. the will of created authority cannot create goodnesse in things . p. , humane laws obli●ge onely in so far , as they agree with the law of god. p. a twofold consideration of humane laws . p. how rulers are subordinate to god in commanding . p. humane authority is not the nearest , nor the instrumental cause of laws . p. , a double obedience due to rulers , objective , and subjective . p. objective obedience no more due to rulers , then to equals . p , false rules of obedience to rulers , proposed by d. jackson , refuted . p. . the goodnesse of supposed obedience to rulers , cannot countervalue the evil in the sinful manner of doing , with a doubting conscience . p. other arguments for the obligation of humane laws answered . p. what it is to resist to ruler . p. why men cannot make laws that layeth a tie on the conscience . p. that christ hath a spiritual kingdom , not onely in the power of preaching , but also in the power of the keys , by censures . p. that there is such a divine ordinance as excommunication . p. objections against excommunication removed . p. how we are to rebuke our brother . p. the church , matth. . is not the civil sanedrim . p. , , how heathen and publicans were excluded from the church . p. binding and loosing acts judicial , p. , excommunication is a divine ordinance , proved by cor. . p. , , & seq . fuse . to deliver to satan , is not miraculous killing , p. , the essentials of excommunication , cor. . p. , , &c. whether the word doth warrant censures , and exclusion from the seals ? ibid. cutting off , not alwayes killing . p. moral scandals excluded men from holy things , amongst the iews . p. the prophecy , ezek . , , &c. to be fulfilled under the new testament . p. , ceremonial exclusion from holy things under the old , did typi●ie exclusion for moral uncleannesse under the n. test . p. , the churches exclusion from the seals declarative , non coactive by violence . ibid. censures applyed to some by name . ibid. eschuing the society of scandalous church-members , must be a church-censure , p. the hindering of jezabel by preaching , not sufficient . p. debarring of the scandalous from the seals , proved . p. . seq . it belongeth not to the magistrate to debar from the seals . p. erastus against exclusion from the sacraments refuted . p. ▪ seq . fuse . by erastus his way , we cannot deny the seals to a turk . p. , to exclude from the kingdom of heaven not one with excommunication . p. excommunication is no real separation of one from christs invisible body . p. , , though excommunication be onely declarative , yet it s not empty . p. putting out cor. . p. whether erastus doth prove , that none were excluded amongst the iews , for moral uncleannesse , from the holy things of god. p. a twofold forgivenesse . p. all are invited to come to the sacraments , but not that they come any way . p. the question whether all should be admitted to the lords supper , perverted by erastus . p. two sort of signes amongst the iews , some purely holy , some partly holy , partly necessary for the bodily life ; the latter clean and unclean might eat , but not the former . p. all are commanded to hear , but not to ●ome to the supper . p. whether erastus doth justly deny excommucation to be typified of old. p. ceremonial uncleannesse typified exclusion out of the visible church for scandals , not out of the kingdom of heaven ▪ p , legal uncleannesse was sin , p. the scope and sense of matth. . perverted by erastus , p. our saviour speaketh of all , not of private or lesser scandals onely , p. by the word ( brother ) is not meaned a iew onely , ib. christs speaking in the second person , argueth not the privacy of the scandal , p. a twofold forgiving , p. christ speaketh not of such sins as private men may forgive , as erastus dreameth , p. christs scope spiritual , erastus his way carnal , p. a publican most odious to the iews , p. it s not private forgivenesse which is holden forth , matth. . . p. binding and loosing proper to stewarts , p. to excommunicate is not formally to debar from the seals , p. christ might well give directions touching a church not yet erected , p. , &c. the place cor. . vindicated from erastus his glosse , p. , , &c. the prayers of the church intervene not for this particular miracle , p. , faith of miracles not in all the faithful at corinth , p. delivering to satan not miraculous , p. the church , not paul alone , had hand in delivering the man to satan , p. what delivering to satan is , p. the destruction of the flesh , what it is , p. hymeneus and alexander not killed by satan , p. delivering to satan not miraclous , p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to put away , not alwayes to kill , p. to eschew the scandalous , a mean to save them , p. the similitude of a cut off member to hold forth excommunication vindicated , p. no warrant that the apostles killed any , by the ministery of satan , p. no miraculous faith required in the corinthians , to pray for the killing of the man , p. , &c. of the leaven , cor. . p. what it is to purge out the leaven , none killed for eating leavened bread , p. to eat the passeover with leavened bread , a violation of that sacrament , p. , &c. putting away of leaven , p. what is meaned by the whole lump , and what by leaven . p. , hymeneus and alexander , not miraculously killed by satan . p. , erastus his expositions , all without ground in scripture . p. withdrawing from scandalous brethren , argueth excommunication . p. how eschewing intimate fellowship with a scandalous brother is a church-censure , p. , , sacraments , though helps of piety , yet not to be given to all . p. , erastus his contradiction in excluding both some , and none at all from the sacraments , p. how withdrawing from scandalous brethren , may infer excommunication . p. the scandalous are forbidden to come to the sacraments , p. an evident contradiction in erastus thorow his whole book . p. whom erastus excludeth from the sacraments , p. some on earth must try who are to be admitted to the sacrament , who not , p. other arguments for excommunication vindicated , p. ● the place gal. . . vindicated . p. paul did not judicially condemn the incestuous man , cor. . p to eschew the scandalous is materially to excommunicate them ▪ p. what presbyteries erastus yeeldeth . p. a presbytery at corinth . p. erastus granteth an examination of such as are admitted to the sacraments , and yet denieth that any should be debar'd , p. , the places deut. . and chro. . do prove two different iudicatures , p. , how the kingly and priestly office are different . p. , erastus denyeth the ministery to be peculiar to some , but proper to all under the new testament . p. , two distinct iudicatures , chron. . page , the magistrates are not to dispence the word and sacraments , as erastus saith . p. , the magistrate is not to judge who is to be admitted to the sacrament , who not ; nor hath he power of church discipline , page , how erastus confuteth a presbytery . p. a church iudicature in the iewish church , deut. . ibid. the ●●iest put no man to death . p. teaching and judging not one . p. the civil iudge as a iudge , cannot teach , p. , erastus maketh the magistrate or priest , and pastor , formally one , p. what are the matters of the lord , and of the king , chro. . p. , levites sometimes imployed in civil businesses , p. the power of the civil magistrate , p. men haue need of two sort of governors , ib. magistracy and ministery both supreme in their own kinde , p. , erastus alloweth no government , but popedom and monarchy , p , christs kingdom , how not of this world , p. moses , david , salomon , appointed to the priests nothing as kings , p. the priests onely judged de questione juris , of the questiō of law in matters of death , p. the priests and levites had no law-power , by gods law , or from caesar , to put christ to death , p. , the sanedrim had no law-power against stev●● to stone him , p ▪ the like of their dealing with paul , true , ib. how the christian magistrat is to be acquainted with excommunication , p. , a colledge of church rulers in the new testament , p. the place , cor. . again vindicated , no miraculous killing , cor. . p , cap. . quest . of the use of excommunication , p. erastus yeeldeth there is a presbytery , p. ● the magistrate under church-discipline , ib. the magistrate not a church-officer , p ▪ a iudicature proper to the priest as priest , ib. the magistrate under ch. -discipline , p. how the magistrates consent is requisite in excommunication , ib. the magistrates sword no kindly mean of gaining souls , p. the scandalous are forbidden to partake of holy things , p. the morally unclean debarred out of the temple , , no price of a whore to be offered to god , and what is meant , p. , our chief argument for excommunication not answered , p. the place , mat. . when thou bringest thy gift , &c. discussed , p. how men do judge of inward actions , p. a frequent contradiction in erastus , p. what it is to be cast out of the synagogue , p. christ and the apostles not cast out of the synagogue that we read , as erastus dreams , ministers subject to the magistrate , , morally unclean debarred from the holy things , ibid. tell the church discussed , p ▪ , seque though there was no christian church , yet christ might say , tell the church , p. there was no more a right consti●uted sanedrim in christs time then a christian church , ibid. external government of the church not in the hands of the magistrate , , rebuking of princes argue no lesse ●u●isdiction then all that the presbytery doth , p. whō erastus e●cludeth from the sacrament , ib magistrates , if scandalous , are to be debarred from the sacrament , p. every profession maketh not men capable of the holy things of god , p. all sins punished with death in the old testament ▪ are not therefore so punished under the new testament , p. how great sins debar men from the sacrament , p the scandalous among the iews , debarred from the holy things , p. the magistrate cannot admit to , or debar from the sacraments , the sword no intrinsecal and kindly mean of gaining souls , p. of the power of the christian magistrate in ecclesiastical discipline , p. , &c. idolaters and apostates are to be excommunicated , as erastus saith , ibid. the church as the church , not subordinate to the magistrate , ibid. government peculiar to church-officers , as to priests and levites , p. the epistles to timothy & titus must chiefly be written to the emperor and magistrate , if pastors be but servants of the magistrate , p. , civil and ecclesiastical powers immediatly from god , p , the magistrate not subordinate to christ as mediator , ibid. the patern-church of the apostles , not ruled by the magistrate , p. erastus and mr. pryn grant there is such an ordinance as excommunication , ibid. suspension , ex naturá rei , may be where there is no excommunication , ibid. christs admitting judas to the supper no rule to us , p. , the gospel preached to those to whom the sacraments cannot be dispensed , ibid. the sacrament a confirming ordinance , p , we partake of the sins of many , in dispensing to the unworthy the sacraments , and not in preaching the word to them , p. we know no extraordinary ▪ conversion by miracles , without the word , p. the sacrament not a first converting ordinance , yet a confirming one , ibid. the lords supper presupposeth faith and conversion in the vvorthy receiver in a church-profession , p. , &c. the magistrate subject to the church , p. the church a perfit society without the magistrate , p. , god efficacious by preachers , not by magistrates . p. differences between the preachers , and the magistrate , p. , &c. the magistrate cannot limit the pastors in the exercise of their calling , p ▪ that magistrates are more hot against the churches punishing of sin , then against sinful omissions , argueth that they are unpatient of christs yoke , rather then that they desire to vindicate the liberty of the subject , p. , &c. of the reciprocation of the subordinations of magistrates and church-officers to each other , ibid. not any power or office subject to any , but to god immediately subjection is properly of persons , p. a magistrate and a christian magistrate , different . p. two things in a christian magistrate , jus , authority , aptitudo , hability , p. , &c. christianity maketh no new power of magistracy . p. a fourfold consideration of the exercise of ministerial power most necessary , upon which , and the former distinction followeth ten very considerable assertions , page , &c. the magistrate as the magistrate , commandeth the exercise of the ministerial power , but not the spiritual and sincere manner of the exercise ▪ p. magistrates as godly men , not as magistrates command sincerity and zeal in the manner of the exercise of ministerial power , p. , &c. a twofold goodnesse in a christian magistrate , essential , accidential , p. the magistrate as such , commandeth onely in order to temporary rewards and punishments , nor holdeth he forth commands to the conscience . p. , &c. magistrates as magistrates , forbid not sin as sin , under the pain of eternal wrath , p. two sorts of subordinations , civil , ecclesiastick , p subordination of magistrate and church , to each others , p. , &c. church offices as such , not subordinate to the magistrate , ibid. what power erastians give to magistrates in church matters . p. the minde of arminians touching the power of the magistrate in church matters , ibid. a threefold consideration of the magistrate in relation to the church . p. reciprocation of subordinations between church and magistrate . p. the ministers as ministers , neither magistrates nor subjects . p. , &c. the magistrate as such , neither manageth his office under christ as mediator , nor under satan , but under god as creator . ibid. the prince as a gifted christian may preach , and spred the gospel to a land where the gospel hath not been heard before , page , &c. the king and the priest kept the law , but in a far different way , p. , &c. the pastors and the iudges do reciprocally judge and censure one another . p. , &c. god hath not given power to the magistrate and church , to iudge contrary wayes justly and unjustly in one and the same cause , p. whether appeals may ly from church-assembles to the civil magistrate , p. of pauls appeal to caesar . ibid. divers opinions of the magistrates power in causes ecclesiastical . p. , &c. it is one thing to complain , another thing to appeal , p. what an appeal is , ibid. refuge to the magistrate is not an appeal , p. a twofold appeal , p. the magistrates power of punishing or his , interest of faith proveth him not to be a iudge in synods . p. , &c. pauls appeal proveth nothing against appeals , for appeals from the church to the christian magistrate . p. paul appealed from an inferiour civil iudge , to a superior civil heathen iudge in a matter of his head and life , not in a controversie of religion , p. what power a conqueror hath to set up a religion in a conquered nation . p there were no appeals made to the godly emperours of old . p. to lay bands on the conscience of the magistrate , to ty him to blinde obedience , the papists , not our doctrine . p subjection of magistrates to the church , no papal tyranny , p. , &c. the magistrate as a magistrate , cannot forbid sin as sin , ibid. the magistrate pomoteth christs mediatory kingdom . ibid. the magistrate as such , not the vicar of the mediator christ , p. the adversaries in the doctrine of the magistrate popish , not we at all , ibid. pastors are made inferiour magistrates in their whole ministery , by the adversaries , p. , &c. christian magistracy no ecclesiastical administration , p. the magistrate as such , not the vicar of the mediatory kingdom , ibid. heathen magistrates as such , are not oblieged to promote christs mediatory kingdom , p. magistracy from the law of nations , p. the adversaries must teach universal redemption , p magistrates as such , not members of the church , p. christ mediator not a temporary king , p the magistrat not the servant of the church , p. the adequate and complete cause why the magistrate is subject to the church , p. that the magistrate is subject to the rebukes and censures of the church , is proved from the word , p. , &c. the supreme and principal power of church-affairs not in either magistrate or church , p though the magistrate punish ecclesiastical scandals , yet his power to iudge and punish is not ecclesiastical and spiritual , as the church censureth breaches of the second table , and yet the churches power , is not civil for that , p. people as people may give power to a magistrate to adde his auxiliary power to defend the church , to judge and punish offenders therein , p. a governour of , or over the church ; a governour in the church , a governour for the church , different , p. the distinction of a doctrinal or declarative , and of a punitive part of church-government , of which , the former is given to pastors , the latter to the magistrate , a heedless● and senselesse notion , p. , &c. that the magistrates punishing with the sword scandalous persons , should be a part of church-government , a reasonlesse conceit , p. there is neither coaction nor punishment properly so called in the church , p. bullinger not of the minde of erastus , p. the iudgement of wolf●ag , musculus , aretius , and gualther , p. , &c. the errour of gualther to please the usurping magistrate , p. their minde different from erastus , p. the christian magistrates sword cannot supply the place of excommunication in the church , p. the confessions of the protestant church for this way , p. , &c. the testimony of salmasius , p. of simlerus , p. lavater , ioan. wolphius , ibid. of r●b . burhillus . the contents of the tractate or dispute touching scandal . whether things indifferent , can be commanded . introduction , p. indifferent things as such , not the matter of a church-constitution . introd . actions are not indifferent because their circumstances are indifferent . introd . marrying not indifferent , introd . indifferency metaphysical and theological , introd . necessity of obeying the church in things onely necessary for the churches commandment , is neither a lawful nor obliging necessity . introd . actions meerly indifferent , cannot be done in faith . introd . the unlawfulnesse unseparably adhering to actions indifferent , maketh them unlawful , introd . how exsuperancy of goodnesse is to sway the will of rulers and people . introd . the will of rulers not a law to us , in things indifferent , introd . the definition of a scandal , p. ● propositions touching scandal from rom. . p , , , propositions and rules touching scandal , from cor. . and , and . p. , , an object scandalous two wayes , p. four things may be scandalous objects . ibid. what is malum aparens , appearance of evil , p. rules touching scandal , p. , , whether or no we may deny obedience to the laws of superiors for fear of scandal causelesly taken , p. , , whether information can remove scandal from things not necessary , but only through the necessity of mans commandment , p. , whether the precept of obedience to superiors , or the precept of eschewing scandal be more obligatory , p. , , &c. the essence of an active scandal , p. , how the fifth commandment is more obligatory then following precepts , and how no● , p. , , &c. whether or not in every indifferent things we are to eschew the scandal of all , even of the malicious ? affirmatur , p. , &c. occasions of sins as occasions , are forbidden , p. what is christian liberty in things indifferent , p. , a further consideration of things not necessary , how they he scandalous , p. of the necessity of things which remove scandal , p. , some things necessary from the onely p●●i●ive will of god , some thing necessary from something in the things themselves , p. two sorts of monuments of idolatry , p. we cannot devise the use of any thing in worship , when we cannot devise the thing it self , p the place deut. . . the graven image of their gods , shall ye burn with fire cleared , p. how house● and temples builded to saints , are not to be demolished , p. temples and houses have a like physical use in gods worship ; as out of gods worship , p. , no houses , no temple , no creatures , are now unclean under the new testament , p. how things not necessary are to be abstained from , or used , in the case of scandal , p , &c things scandalous under the new testament are forbidden in a far other sense ; then meats , dayes , and other things in the ceremonial law , p. how far a moral , and perpetual reason maketh a law perpetual , p , difusing of houses because abused to idolatry a iudaising , p. , , bells for convening of the people to publike worship , not to be abolished , though they haye been abused to superstition , p. , &c. a most necessary rule to be observed in the doctrine of scandal , that emergent providences of natural necessity , are to us in place of divine commands in some cases . p. eight considerable rules touching the kindes and degrees of necessity in eschewing scandal , p. , , the , , , , rule , p. , , the . rule , ib. a scandal may flow from ignorance and corruption , and so be taken , when it also kindly issueth from the sinful or unseasonable fact of another , and so is also kindly given , p. , . the . rule a false rule of papists that men may co operate in a sinful act , and be free of scandal , because of some necessity , p. no relation of servant or c●ptive can render it lawfu● : to cooperate with sin , p. what things not necessary are to be removed from the worship of god as scandalous , p. , the . rule , ibid. ceremonies not so much as necessary by way of disjunction , which necessity agreeth to many circumstances of worship in the directory , p. ● religious monuments of idolatry are to be removed , p. , , &c. what conformity with idolaters is unlawful , p conformity with idolaters in things , in gods worship not necessary , unlawful , p. , the same ceremonies in idolaters , and in the true church , may be judged the same three wayes , p. formalists grant conformity with heathen and idolaters in ceremonies , cloathed with a scriptural signification , p. , , how the scripture is a rule , p. church-government properly an institution , ibid. the worship of god needeth no religious ceremonies , but what god hath himself prescribed , p. , we need not say , that conformity with idolaters , was the onely cause why god forbad his people heathenish rites , p. , ❧ places of scripture cleared in both these ●reatises . gensis . ch. ver. page . . . . . ibid. exodus . ch. ver. page . . . . , , . , , . . , , leviticus . ch. ver. page . . , , . , , , . , , , ,   , &c.   . , . ,     , . , . , , , , &c.     . , , ● . ibid. . , . . , , ,   ,   . , , . , . . number ch. ver. page . . , , . , , , ● . , ● . , , , , ● . , ● , . , . , ● . what ● , , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●   , ● , deuter. ch. ver. page . . , ● ● , , , , , , &c. , , . , , . , , , &c. . , , , t● . of scan. , , . , , . , , , , , , , , , , , , , , , , , , , , , , , , . , , , , , .   . , . ibid. . , . jeshua . ch. ver. page . . , ibid. judges . ch. ver. page . . sam. ch. ver. page . . , , . , . , , , . kings . ch. ver. page . . , , . , . . , kings . ch. ver. page . . ● , chron. ch. ver. page . ● , &c. , . , . , , . , chron ch. ver. page . . , . , , . . , . , , , , , , , , , &c. , , , , , , , . , , . , ezra . ch. ver. page . . , , . . , ibid. psalmes . ch. ver. page . . , , , ▪ , . ● , . , . , . , , , . proverbs . ch. ver. page . . , . ibid. ▪ , ibid. isaiah ch. ver. page . . ● , , ● . , ●● ▪ , , , , , , , ● ▪ . ●● , ● . , , . jeremiah . ch. ver. page . . , , . . , , . , , . , , , , . , , ▪ ezekiel . ch. ver. page . . , . ● . , , , ● . , , . . , . , &c. , , daniel . ch. ver. page . . , , ● hosea . . , , . , . ibid. habbakuk . ch. ver. page . . , , haggai . . , , , , zechariah ch. ver. page . . ● malachi . ch. ver. page . ● . , , matthew . ch. ver. page . . , , , ● . , , , , , . , , , , , . , , ●● , , . , , , , , , . , , , . , . , , , , , , , , , , &c , , , , , , , , , , ▪ , , , , , , , , , , , , ▪ . . , , , mark. ch. ver. page . . , , , , , luke . ch. ver. page . ● . , , . , , , , , . , , , . , ib. , , ib. john. ch. ver. page . . , , , . , . , ● , , , , , , . , , ●●●s . ch. ver. page . . , . . . , , , , . , . , , , , . , , , , , , , ● , , , , ● . , , , , , , , . , , . , . , , , , , , . , ro●ans . ch. ver. page . . . ● , b. , , ● , , , , , , . , , b. , , , , , , introduction to scandal . . , , , , ● corinth . ch. ver. page . . , , , ● , , , , ● , , , , , , , , , , , , , , , , &c. , , , , , ● , , . , , , &c. , , , , , , , , , , , , ● , , , , . , , , ● ▪ , . , , , , ●r●●●ise of 〈…〉 , , , 〈…〉 . . , of scand . . . , , . , , , , , , . , , , , , . , . , corinth . ch. ver. page . . . , . , , , , . , , galath . ch. ver. page . . , . . , . , , , , ephesians ch. ver. page . . , , , , , , , , , , . , philip. ch. ver. page . . , &c. , . , col●ssians . ch. ver. page . . , ●b . , , thessal . ch. ver. page . . , , , , , , ● , ● ▪ tim. ch. ver. page . . , , , . , , . , . , , . , , . , , , tim. ch. ver. page . . , . titus . ch. ver. page . . . , hebrews . ch. ver. page . ▪ , , . , , ● ▪ ● ▪ . , , . , . . , ib. . , , , , ● pet. ch. ver. page . . ▪ &c , ib. ● . , , . john● . ch. ver. page . . john. ch. ver. page . ioh. revelat. ch. ver. page . . , &c. ib. , , ib. , . , errata . page ●● ▪ l●●●● . for puring , read ●●rim , p. . read ●ullis in marg. p. . l. ● . for nor ● . but , p. l. . ● . patrons , p. . l. ● . . answered , p. . r ▪ a d●o in marg . p. ● . l. . for rellgiously r. religious , p. . l. . for antecedent r. assumption , p. . l. ● . delenor , p. ●● . l for . r. ●● , p. l. ● . dele then they are bou●● to beleeve and obey me , p. ● . l . for ar● r. ●● , p . l . for o●● . are , p. . l. for ● . ● . . p . l. ●● . dele is , p. . l. . for ▪ r. , ● , p. ● . l. . adde be , p . l. . r. , p. . l. . for . r. , p. ● . l. . for ● , ●● . r. . ● , p. . l. . for ha●● dominion r. hath no dominion , p. . l. . ● . reciprocation , p. . l. . dele not , l. ● . dele ● tim. . matth. . . p. . l. . for walens , p. . l. . for of life and death r. in a matter of religion , p ● ▪ l. ● . r. rebuke . in treatist of scandal , p. . l. ● for ●●andalously r. causelesly ▪ p. ● . l . ● ▪ also ▪ p. . l. . for to eat ▪ r. not to eat . the introduction . section i. certain introductory conclusions , tending to clear the perfection of the scriptures in all things , as well ceremoniall , as non-ceremoniall . . conclusion . christ jesus hath so far forth set down , and stablished a perfect plat-forme of church-government in all morals , not only both for the inward , but also for the outward , and externall government of his house , that he hath left no liberty or latitude to magistrates , or churches whatsoever to choose and settle such an orderly forme of church-government or discipline , as is most suitable to their particular civill-government , laws , manners , and customes , so this forme be not repugnant to the word of god. i shall first explaine the tearmes of the conclusion : . confirme it : . vindicate it from the objections of adversaries . . the church-government of which i here speak , is a church-government in its morals : to exclude those things that are meerly physicall and humane in this government , as a pulpit of this or that matter , stone or timber , or of this timber , or of any other kinde ; a communion-table of this , or that forme ; a cup of wood , or of metall , as silver , tin , &c. it is a morall thing , either morally good or evil , that there be an officer in the church that christ hath not appointed , or that there be none but such as christ hath appointed : yet is it not morall that a pastor be such or such a country man , so he be apt to teach , and holy ; crossing , signifying the dedication of the baptized childe to the service of christ must be morall , but what sort of river the ●●ter of baptisme be , is meerly physicall , not morall . so there be two sort of things in gods worship , things either meerly morall , or meerly naturall . and here also we consider things circumstantiall , as time , place , &c. and circumstances are either meerly physicall , or . meerly morall , or . mixt , partly morall , partly physicall ; circumstances meerly physicall are such adjuncts of divine worship , as are common and unseparable concomitants of both civil , naturall , and religious or sacred actions performed by men , and as they are such , contribute no morall goodnesse , or badnesse to the action or agent in the performance thereof , such as i take to be the seven individuall proprieties of every man ; forma , figura , locus , tempus strips , patria , nomen , under forme and figure : the first two , i comprehend , such a proportion of body , a man of a high stature , or low ; a man beautifull , or not beautifull , to which i crave leave to reduce all externall formes of habites , as cloathes , the head covered , or not covered , the situation of the body , as as they are in themselves , meer physicall acts ; kneeling , sitting , standing ; the eyes cast down to the earth , or lifted up ; the hands lifted up , or not lifted up , the knocking on the breast , or not knocking , motions of the soul , that are naturall time , place , family , country , name , as such a person , thomas , not iohn : the son of such a man , not of such a man ; . all these are common concomitants of civill , naturall , and religious actions , for all actions performed by man of what kinde soever , as naturall , to eat , sleep ; or civill , to declaime an oration before the people ; or religious , to preach or pray , must be done by some persons , iohn or thomas , men of some family , in some time , in some place , for they are not actions eternall , and so must be done in time and place so ▪ the agents must , have some habite , some gesture in the doing of all these actions , and they are unseparable adjuncts of all these actions because neither actions naturall , civill , nor religious , can be performed , but by some persons , in some habite and gesture , in some time , in some place : and lastly , they are meere circumstantials , and contribute no morall goodnesse or badnesse to the actions , as they are but common and unseparable circumstances ; for because he preacheth in time , or in place simply , the preaching is neither morally good , nor ill , better or worse , because thomas prayeth in gown or cloak in this place , rather then that place ( so it be not , locus ut sic , of intention , such a religious place , before the image of christ , or the father , or the virgin mary ) the praying is neither the more , or the lesse acceptable to god because of these common and unseparable adjuncts : hence there can be no such force in these circumstances , as to make the actions indifferent : such as contend for the lawfulnesse of ceremonies , say our circumstances of time , place and the like , is nothing but a meerblinde ; for we cannot ( say they ) enumerate all these circumstances , for habite , gesture , person , are not meer circumstances and they mustcome in under the lap of this general , &c. or the like : to which i answer , that to my knowledge all these that are meer physical circumstances , are particularly enumerated , such as are , . time : . place , . person , or agent : ▪ name . . family : . condition , as country , family , house : . habits or garments : . gestures , as sitting , standing , lifting of the eyes or hands , knocking on the breast , kneeling , and there is no blinde in this enumeration , for there be no other particulars that can be enumerated , except this time of the day , eight or ten of clock , this place , not any other , this person not another , and these are only considered here as circumstances , not as such and such circumstances , but the truth is , the enumeration of symbolicall rites , as crosse , surplice , and the like , is really a blinde , and is an enumeration with a wide belly , and includeth species , and not individuals only , as symbolicall ceremonies , such as are crossing , bells , oyle , salt , spettle , milk , turning to the east , toward the people , from the people , toward the altar , with a high voice , with a low voice , and a thousand the like ; yea , all the old ceremonies of moses with a new face , all the toyes of the masse , of the dedication of churches , which would fill a volumne like the rationale of durandus : . some circumstances are meerely morall , for as divines distinguish time and place ; in time as time , and as such a religious time , the lords sabbath , tempus , & tempus ut sic , and place as place , or such a religious place , locus , & locus ut sic ▪ so we may distinguish here , between circumstances in common or in grosse , and such and such circumstances ; as time is a common adjunct of divine worship : but such a time , to wit , the lords-day , is both the time of worship , and worship it self . so there is place of worship , and there is such a religious place , the holy of holiest , the temple . a habit is a meer accident of worship , the person , john or thomas , is also an accident ; but if god command such an ephod as aaron and the priests were to wear , this is not a meer circumstance ; that the person who administreth the lords-supper , be john or thomas , is a meer circumstance ; but that this person be a called pastor , not a private man , is more then a circumstance . and therefore these circumstances , taken in common and their universall nature , are meerly physicall circumstances ; but taken in their particular and determinate restrictions , as such circumstances , they may be meerly morall circumstances , such as are the common adjunct of the time of worship , the place , and the sabbath time and the temple for iewish worship . the former are circumstances meerly physicall , the latter meerly morall ; i mean , as they are restricted other wayes : the temple of jerusalem served as our meeting places do , to sence off the injuries of heaven and sun ; but that is as a place , not as such a place . . there be some mixt circumstances , as these same physicall circumstances , clothed with their own seasonable conveniences ; so time for worship , and due and convenient time is required , there may be some scandalous and superstitious time for worship . a habit in the preacher is required , and that a grave one ; a place is required for private worship , and a fit place , such as is not the market-street for private praying ; the inconveniency of the circumstance may vitiate the worship . i did say that christ iesus hath set down in the word , a perfect plat-form of church-government , in all morals ; i say in all morals , because the word doth not teach us any thing of circumstances , physicall as physicall . scriptura talia non ponit , sed supponit : the scripture saith not , that the worship of god must have a time , a place , when , and where it s to be performed , a person , who is to perform it , a habit , or garments on the person that worshippeth ; the scripture teacheth none of these , but supposeth that they are and must be ; because nature teacheth , that without time , place , person , habit , gesture , its unpossible that these or any humane actions can be ; and therefore prelaticall formalists , do without all sense or reason , require that we should prove by scripture , the lawfulnesse of time , place , person , habit , gesture in gods worship ; for these are presupposed in all actions , naturall , civill , religious , private , publike , lawfull , unlawfull , in acts of arts , sciences , of morall conversing and all ; yea , there is as good reason , that they demand scripture to prove he must be a living man , who hath a reasonable soul , and senses , and is born of a woman , who preacheth and administrateth sacraments , which is presupposed by nature . when the heretick willeth me to prove from scripture that christ is very man ; it is a vain thing he should demand of me beside to prove by scripture , that christ is such a one also as can laugh , weep , admire , sing , sigh , &c. for these are presupposed to follow mans nature ; and if scripture prove christ to be a true man , it presupposeth by natures light , that he can laugh , he can weep , and that in some time , some place , in some habit , in some gesture , so he be a man ; for that is presupposed by the light of nature , and known by the most barbarous who never heard of scripture ; and therefore there is no greater reason to put us to prove all the naturall and unseparable circumstances of worship , such as time and place , without which it is impossible any action at all can be performed ; then that we should presse prelats to prove by scripture , that iames vsher is born of english or irish parents , for sense and nature can prove all these without scripture : but because their ceremonies of crossing , bowing to altars , festivall dayes , oyl , salt , spittle , masse ▪ clothes , are nothing warrantable by natures light , and must have morall and symbolicall influence in worship , as positive religious observances , having some spirituall signification and use , ( except they be reasonlesse fancies ) we have just reason to demand a warrant and speciall charter for all morals , and so for their ceremonies in the scripture , and to call their &c. humane ceremonies and the like , a blind : for if prelats can prove these ceremonies to be from christ , and warranted by his testament , we shal yield that their natural circumstances of time , when you should bow to altars , and crosse a baptized infant , and where , or in what place you should wear surplice ; and that the person that useth oyl , spittle , salt , in baptisme , must do it in some habit , and with some gesture , either sitting , standing , lying , or kneeling , are all warrantable and lawfull from the light of nature ; for if gods light of scripture , warrant wearing of a surplice , as it doth warrant sacramentall eating and drinking , the light of nature must warrant these concreated , naturall , and unseparable circumstances of time , place , person , habit , gesture used in both the former and the latter . but because i said that circumstances of time and place have a threefold consideration , physicall , morall , and mixt : and i have spoken onely of these circumstances in a physicall or naturall consideration ; therefore in the other two considerations there being involved some morall goodnesse , and because there is no morall goodnesse imaginable , but it must have its essentiall form and being from a law or word of god ; therefore all the former circumstances , as they are clothed with either morall conveniency and expediency , or with some religious positive goodnesse , must be warranted by the word of god , or the rules of sinlesse and spirituall prudence , which cannot deviate from the word of god : for circumstances clothed with religious positive goodnesse , such as are the sabbath day , the holy of holiest , the temple ; these are not meer circumstances , but worship it self : so a religious habit , as an ephod or a surplice , is not a meer circumstance , or a meer habit , but a worship , or such a part or limb of worship as must be warranted by the word of truth , else it is nothing but a will-device , and a forgery , and so to be rejected . and as touching things of prudence , they are things properly mixt , as at what hour sermon shall begin in such a church , at eight , or nine , or ten of the clock ; how the worship shall be ordered , whether you should begin the worship with a word of prayer , or a word of praising , or a word of exhorting to stir up for the duty of the day , is a matter of prudence ; and because god hath not laid the band of a precept on us , to begin with either of the three ; therefore it would seem , that though the things themselves be morall , and must be warranted by a word of god ; yet the order is not morall , but prudentiall , and so cannot fall under a command of the church ; for to me it is hard , that men and the church should lay on a tie or bond of a precept where god hath laid on no such bond ; the church , in these mixt things , where the morality is not clear , at farthest , can but go on to directive advises , as paul doth , cor. . . . not to imposing of laws , nor to injunctions or commandments under the pain of church-censures ; for christ must bind and ratifie in heaven , all church-censures on earth , and so the church cannot command nor censure , but as christ himself would command or censure . now because the rest of the conclusion shall be farther cleared ; i prove that christ hath so far forth set down a perfect plat-form of church-government in the scripture , as he hath not given a liberty to rulers , prelats , or to the church her self , to set up a variable plat-form sutable to their particular civill government , laws , manners and customes . arg. what ever maketh the man of god perfect , thorowly furnished unto all good workes , and is written for this end , that any timothy or faithfull pastor , might know how he ought to behave himself in the house of god. that must make the man of god perfect in this good work , of holy walking , as a perfect governour , or a perfect church-member , to be governed in all morall acts of discipline and godly behaviour , according to the spirituall policie of the lords house , and so must hold forth a perfect plat-form of discipline , which doth not varie , ebbe and flow , and alter according to the civill government , laws , manners and customs of men : but the scriptures of god doth so instruct all members of the visible church , both governours and governed , tim. . , . tim. . , . ergo , the scripture must hold forth a perfect form of discipline which doth not varie , ebbe , flow , and alter according to the civill governments , laws , manners and customes of men . the proposition is made good : because , . to walk according to the spirituall policie of the lords house , must be a good work , and so a morall and lawfull work , and a due conversing in the spirituall society of the church , according to the rule of the word . . if this morall walking be according to a rule that may crook , bow and varie according as civill customes of men and cities alter and varie at mens pleasure , it is a morall walking , no more according to the rule of scripture , then the contradic●nt thereof is according to this rule , but falleth and riseth , hath its ups and downs at the meer nod and pleasure of men , who may change customes and manners every year twice , if so it please them . for what scripture teacheth me a civill custome of a city , as not to carry armour in the night , to take up the names of all between sixteen years of age and sixty ? or what scripture teacheth me , a bishop may be above the pastors of the church , or a bishop may not be ? surplice , crossing , bowing and cringing to wooden altars , may be or may not be ? deacons may be , or may not be ? even as customes and guises of the civill state , appear as meteors in the aire , and in the fourth part of a night , disappear and vanish to nothing ; to say , that the word teacheth the church to abstain from blood , is a part of the perfection of the scripture , and yet the scripture teaches that abstinence from blood , not as an eternall , and unalterable law , for we are not now tied to abstain from blood , therefore the scripture may make the man of god perfect in some works that are alterable and changeable : this ( i say ) is no answer , for saying that god should now make abstinence from blood , and things strangled , indifferent , as he made them in that intervall of time , acts . when the ceremonies were mortall , but not deadly and unlawfull , as is clear in that paul , act. . , , . circumcised timothy , that rite being then indifferent ; and yet he writeth in another case , when the gospel is now fully promulgated , that to be circumcised maketh a man a debtor in conscience , to keep the whole law of moses , and so to abstaine from eating of blood , and things strangled , must be a falling from the grace of christ , and an apostacy from the gospel , gal. ▪ , , . , , ▪ . the like i say of observing of dayes , which , rom. . , . were indifferent , and in another case , gal. . , . col. . , . deadly , unlawfull , and not necessary , so the matter , acts . which in the case of scandilizing the weak , is abstinence from things indifferent , say that they are indifferent , bindeth as a perpetuall law to the end of the world , and bindeth us this same very day , rom. . . in the morality of it , as abstinence from murthering , one for whom christ died , rom. . . cor. . , . cor. . , , . and upon the ground laid by prelates , which is most false and untrue , to wit , that many positive things in church-government , such as are prelats deemed to be warranted by apostolick , though not by divine right : ceremonies , and crossing , kneeling to bread , altars , surplice , rochet , corner-cap , yea , and circumcision , a passeover-lambe , and all the jewish ceremonies , though with another spirit and intention , then to shadow forth christ to come in the flesh , imagined to be indifferent , and alterable things , we hold that all these are to be abstained from , as eating of blood , and things strangled of old were , if you say they are as indifferent , as blood , and some meats were in the case , act. . rom. . cor. . cor. . it s a most false principle as we shall hear , and therefore the scripture , if it make the man of god perfect to every good work , as the apostle saith , it must teach us to abstain from all these as scandalous , and must set down as perfect and particular directions for church-government , as paul doth , rom. . set down a particular platform , how we shall eschew murther ; for scandalizing our brethren in the use of things indifferent , is spirituall murther , rom. . . . . arg. that which is a lamp to the feet , and a light to the path , psal . . . and causeth us understand equity , iudgement , righteousnesse , and every good way , prov. . . and to walk safely , so that our feet stumble not , prov. . . prov. , , . prov. . . that must be a lamp and light to our feet , and walking in a platform of church-discipline , so as we shall not erre , sin or stumble therein : but if the light be so various , doubtfull , alterable , as we may walk this way , or the contrary way , according to the civill laws , alterable customes and manners of the people , we shall not so be guided in our path , as our feet shall not stumble ; the church might then suffer jezabell to prophecie , and these that hath the doctrine of balaam , or not suffer them , as the civill laws , and alterable customes of the people should require : now the scriptures doth clearly insinuate , that the law and will of god revealed in the word , is a rule of walking straightly and of declining sin , and any stumbling in our way , which deserveth a rebuke and a threatning , such as christ uttereth against the church of pergamos , rev. . , , . and of thyatira , v. , . now if these churches had no certain rule or word of god , from which they should deviate and erre in their path of discipline , but the customes and alterable civill laws and manners of men , they were unjustly rebuked by christ , which to aver were blasphemy . prelats say , some things in church-policie , are fundamentals , not to be altered ; but there be other things alterable . and of things of policie of the former notion , we have a certain platform in scripture ; but of the latter , not any at all is necessary ; and the not suffering of false teachers in the church , is of the former sort . but i answer , some scripture or reason ought to be given of this distinction : if all be morall and unalterable that are necessary to salvation , its good ▪ but to suppresse jezabell and false teachers , is not necessary , necessitate medii ; for then the salvation of that church were desperate , and past remedy , which should suffer false teachers ; surely then pergamos and thyatira , were in a certain irremed●l●sse way of eternall damnation , as are these who are void of all faith and knowledge of fundamentall articles ; i conceive prelats will hold their hand , and not be so rash as to say this ; if these other things of policie be necessary , necessitate precepti , in regard that iesus christ hath commanded them to be observed , why then are some things alterable which christ hath commanded to be observed some things unalterable ? crosse & surplice , which prelats say have been in the church these twelve hundred yeers , are in themselves as positive , & have as small affinity with the civil laws , customes & manners of nations ( except they mean sinfull customes ) as sacramentall eating and drinking . and the like may be said of all the alterable ceremonies sometimes in use , in england , and now in force amongst papists . . arg. that commandement which timothy is ●o keep without spot unrebukeable , untill the appearing of our lord iesus christ tim. . . is no alterable command that falleth and riseth with the customes , civill laws and manners of men . but paul commandeth under that , every positive law of church-discipline to be thus kept , of which he speaketh in these epistles to timothy . mr. hooker denyeth the assumption ; for paul ( saith he ) restraineth the words to one speciall commandment amongst many ; and therefore it is not said , keep the ordinances , laws , constitutions , which thou hast received ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that great commandment , which doth principally concern thee and thy calling , that commandment that christ did so often inculcate unto peter ( feed my sheep ) and that act. . attend to your selves and all the flock , &c. and that , tim. . . i charge thee in the sight of god , &c. preach the word , and teach the gospel without mixture , &c. and these words ( till the appearance of christ ) doth not import the time wherein it should be kept ; but rather the time whereunto the finall reward for keeping it was reserved according to that , henceforth is laid up for me a crown of righteousnesse . it doth not import perpetuall observation of the apostles commandment , for it bindeth not to the precept of choosing of widows , as the adversaries grant . we do not deny , but certain things were commanded to be , though positive , yet perpetuall in the church . ans . . if paul restrain this to one speciall commandment , sure it is so generall and comprehensive a commandment of feeding the flock , as taketh in all the speciall positive commandments belonging to feeding , by both word and discipline , which is enough for the perpetuity of all positive precepts of discipline and policie , even till christs appearance to judge the world ; and i wonder that hooker expoundeth this by . tim. . . as if paul did mean the precept of preaching only , and that soundly and without mixture ; and yet passe by the parallel place , tim. . a●lmostin the same stile of language , in which place he speaketh of many speciall positive precepts and rules of policie , as of poor widows , the almes to be given to them ; the not rebuking of an elder , the office of elders governing , and of elders labouring in the word and doctrine , the not receiving an accusation against an elder , but under two or three witnesses , the publike rebuking of those who offend publikely , the not admitting to the ministry raw and green souldiers not tryed , and many other particulars of policie , of all which he saith gravely , v. . i charge thee before god and the lord iesus christ , and the elect angels , that thou observe these things &c. certainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these things was not one commandment , but all the precepts of faith , and of church-government spoken of in this epistle ; and truly ● shall think that paul who particular●z●th that timothy should not drink water , but a little wine because of his infirmity , and of bringing with him the cloak that he left at troas , and the parchments , tim. doth far more spec●fi● all the positives of policie , and writ , how all the timothies and pastors are to behave themselves in the church of god : if ceremonies and all these alterable trifles had not been excluded out of the platforme ; for a religious masse-surplice , is of far more consequence then pauls old cloak , and yet paul spake of the one in canonick-scripture , never of the other ; and oyle , spittle , salt , crosse in baptisme being positive significant rites , and having continued in the church so many hundred years , should far rather have been specified in scripture then timothies drinking of water : yea , and if all the alterable positive things of policy , as crosse , surplice , be commanded as necessary in the generall , though not in this or that particular , as hooker and other formalists do teach , then sure the meaning must be : i give to thee , o timothy , charge in the sight of god who quickeneth all things , and before christ jesus , &c. that thou ▪ keep this commandment of crossing , surplice , bowing to altars , of corner-cap , or of the equivalent of these , without spot irrebukeable to the appearance of jesus christ ; for the precept of feeding the flock , must include all these ; and though ceremonies in particular be alterable , and not commanded in hythothesie ; yet that in generall there should be such positive ceremonies is necessary , and the apostle ( say they ) commandeth them , cor. . . yea , ( as dunam saith ) humane holy-dayes , are commanded in the fourth commandment , and burges saith , all the ceremonies are commanded in the third commandment , and formalists ; who denyed the prelate to be of divine institution , made a ceremony of him , and made him a decent and orderly thing ; which as the poet said , to me is like the act of death , that brought great alexander , to whom the whole world was not sufficient , in small bounds , in the grave under two foot of earth , and this maketh the great pope , the catholick bishop of the earth a little ceremony : but this little ceremony hath these many hundred years infested the whole earth . . if this precept be not a perpetuall binding precept till christs second appearance , but only rewarded with life eternall at christs appearance , yet shall it follow that all things included in the precept of feeding the flock , and so all the surplice , crossing , will-worship or their equivalent , without which , feeding cannot be in a decent and orderly way ( as they say from , cor. . . ) must be rewarded with life eternall : let formalists wait at the day of judgement for a reward , of a garment of glory for wearing a linning surplice , my faith cannot reach it . . for the choosing of widovves that are poor to take care of the poor and sicke in hospitals ; we think it just as necessary now as then , though no wayes , if there be none sick , and poor in the church : but that widows were church-officers ordained , as were deacons , act. . . we never thought , and therefore we do not see that the wanting of such widows , is the want of a positive institution of church-policy ; for other positive things of policy that should be of perpetuall use , and not all of the same kinde , and of equall necessity : i see no reason ( which i speak for apostles ) which were necessary then , and not now ; but if from thence formalists infer , that many positive things of policy are alterable , i can infer with equall strength of reason , that then pastors , and teachers are alterable by the church , for if the one have a divine institution to warrant it , eph. . , , . so hath the other ; and if prelates may come themselves into the church without any warrant but this , that apostles are alterable , and may put out pastors and teachers , because god hath put out apostles ; we have a new world of alterable church-policy . . reverent beza referreth the commandment to the platforme of discipline : so ambrose in loc. and chrysostome homil. . so diodat . this commandment which is , ver . , . or generally all other commandments , which are contained in this epistle ; popish writers confesse the same , though to the disadvantage of their cause , who maintain unwritten church-policy and ceremonies : so lyra and nicol. gorran . mandatum quod deus , & ego mandavimus , the commandment of the lord , and of me his apostle , corne●a lapide : quicquid tibi , o episcope , hac epistolâ prescripsi , & demandavi , hoc serva : salmeron , alii per mandatum intelligunt , quecunque mandavi spectantia ad munus boni episcopi . sect . ii. the adversaries amongst these things of church-policy , do reckon such things as concerne the outward man , and externals only ; and therefore bilson , hooker and the rest , as cameron and others , will have christs kingdom altogether spirituall , mysticall , and invisible , and christ to them is not a king to binde the externall man , nor doth he as king take care of the externall government of his own house , that belongeth ( say they ) as other externall things to the civill magistrate , who with advise and counsell of the church , bishops and their unhallowed members , may make lawes in all externals , for the government of the church , and all these externals though positive , are alterable ; yea , and added to the word , though not as additions corrupting , but as perfecting and adorning the word of god and his worship . in opposition to this , our fourth argument shall be , he who is the only head , lord , and king of his church , must governe the politick , externall body his church , perfectly by laws of his own spirituall policy , and that more perfectly then any earthly monarch , or state doth their subjects , or any commanders , or any lord or master of family , doth their army , souldiers , and members of their family . but christ is the head and only head of the church , for by what title christ is before all things , he in whom all things consist , and is the beginning , the first borne fram the dead , and hath the preheminence in all things ; and he is onely , so●ely and absolutely all these , by the same title he is the head , and so the onely head of the body the church , col. . , . and he is the head of his politick body , and so a head in all externals , as well as of mysticall and inv●sible body , for if his church be an externall politicall body , and ruled by organs , eyes , watchmen , rulers , feeders , and such as externally guideth the flock , as it is , eph. ▪ , , , , , . cor. . . matth. ▪ , . a society to which christ hath given the keys of his house , and so externall power in a visible politick court on earth to binde and loose , to take in and put out , to open and shut the doors of his visible politick house ; then this politick body must have a head in externall policy , and this head in externals must as a head governe by laws all the members in their externall society ; for a body without a head is a monster , and a politick body , without a head politick , and one that ruleth politically , is a monster . and christ is the king , yea the only king of his own kingdom , either as this kingdom is mysticall and invisible , or as it is politick , externall , and visible on earth , as these scriptures proveth , . mat. . . iesus ●aith unto me , is all power given in heaven and in earth : i hope this power is only given to christ , not to pope or earthly prince : it is the name above all names , phil. . . king of kings ▪ rev. . . and upon this kingly power , christ doth an ex●ernall act of royall power , and giveth not only an inward but also a politicall , externall power to his disciples , ver . ● . go teach , and baptize all nations : is this only inward and heart-●eaching , and inward baptizing by the spirit ? i think not , god hath reserved that to himself only , isa . . . ioh. . . joh. . . and ioh. , . . upon this that the father sent christ , and so set him his king upon his holy hill of zion , psa . . . christ performeth an externall politick mission , and sendeth his disciples with power in a politick externall way to remit and retain sins , in an externall way , for there is clearly two remittings and retainings of sins in the text : none can say of the church , it s my church , but he who is king of the church ; and christ saith , matth , . . that it is his church , and upon this it is his kingdom , and the keyes are his keys , and they are keys of a kingdom visible and politick on earth , as is evident , ver . . i will give unto thee , the keys of the kingdom of heaven , and whatsoever thou shalt binde on earth , ( in an externall politicall court of church rulers , as it is differenced from an internal , and mysticall binding in heaven ) shall be bound in heaven , &c. for it is clear that there is an internall binding in heaven , and a politicall and externall binding on earth , and both are done by the keys of the kingdom of heaven : but christ can have or give no politicall or ex●ernall keys of an externall and politicall king , but as he is a king : yea , and excommunication doth not only binde the inward man in heaven , but also the externall man on earth , excluding him from the society of the church as a heathen , and a publican , and purging him out from the externall communion of the church , as if he were now no brother , matth. . ● ▪ . cor. . . , , . now this externall separating and judging of an offender by the church is done by the keys of the kingdom ; ergo , by christ as a king , ruling the externall man politically , and so by the key of the house of david , which is laid upon christs shoulder , isa . . . and by a royall act of him , upon whose shoulder is the government , is ▪ . who sitteth upon the throne of david to order the kingdom , & to establish it with judgement & justice . for the church doth bind and loose in the externall court , either by a commission from him who as head of the church , and who as king gave to her the keys of the kingdom ; or by a generall arbitrary power given to the magistrate and church , to do in these things as they please ; so they do nothing contrary to the word , though not according to the word , as they are to do in doctrinals ; if the former be said , then must the externall government be upon the shoulder of christ as king , which is that which we teach : if the latter be said , then might the magistrate & church appoint such an ordinance as excommunication , and so they may by their artitrary power , make a gospel promise of ratifying an ordinance in heaven , and of pardoning sins in heaven ; for he that can make the ordinance , can make also the gospel-promise , and he that can by an arbitrary power make one promise or part of the gospel , may make all . and if either magistrate or church can appoint such an ordinance as hath a promise of b●nding & loosing made good in heaven , they may also take away such ordinances and gospel promises ; for it is the same power to make and adde , to unmake and destroy ordinances . hence also i argue for the immutabili●y of a scripturall platform , that the church cannot alter at her will : thus , that must be of divine institution which is an essentiall part of the gospel ; but the platform of church-government in the word is such , and so must be no lesse immutable then the gospel . i make good the major proposition thus : that which essentially includeth a promise of the new testament , that must be a part of the gospel which consisteth especially of promises , heb. . . cor. . . gal. . . gal. . , . but there 's a promise of forgiving sins in heaven made to the church , using the keys aright , and of christs presence in the excercise of the keys , as walking amongst the golden candlesticks , matth. . , . . math. . , . iob. . . rev. . . now if any shall object , this argument proveth only that which is not denyed , to wit , that some part of discipline only , is of divine institution which is not denyed , for a power of binding and loosing , of remitting and retaining sins , is of divine institution : but hence it is not concluded that the whole platform , and all the limbs , joynts , bones , and toes are of divine institution , they being matters of smaller concernment . i answer , as from a part of the doctrine of the law and gospel that is of divine institution ; for example , that i keep , observe and do the law , that i believe and repent , which are things of divine institution : i infer that the whole platform of law and gospel , is of divine institution , and the particulars of obedience and faith , are not arbitrary to the church ; just so in discipline , i say the like , there is no more reason for one part written by god , then for another . farther , if the church be a visible politick kingdom , as it is , mat. . v. , , , . matth. . . matth. . . and if the word be the word , scepter and law of the kingdom , as it is , matth. . . matth. . . luk. . . matth. . . mark . . luk. . . . luk. . . yea , the sword and royall power of the king , rev. . . rev. . . by which he ruleth and raigneth in his church , isa . . v. . psal . . . heb. . , . psal . . , . , , . isa . . , . cor. . , , . pet. . , , , . and if by this word the king raigneth , bindeth , looseth , and conquereth souls and subdueth his enemies , matth. . , , . matth. . . rev. . . then certainly christ must raign politically , and externally in his church , and walk in the midst of the golden candlesticks , rev. . . and if christ ascending to heaven as a victorious king , leading captivity captive , gave gifts to men , and appointed an externall policie , for the gathering of his saints by the ministery of certain officers of his kingdom , as it is , psal . . . even that the lord god might dwell amongst them , eph. . , , , , , . then he must raign in the externall policie of pastors , teachers , elders , by word , sacraments , and discipline . now the king himself , the lord who raigneth in this externall policie , must be the only law-giver , iam. . . isa . . v. . there can be no rabbies or doctors on earth , who as little kings can make laws under him , mat. . v. , , . yea , not apostles who can teach how the worship should externally be ordered , but what they receive of the king of the church , cor. . . act. . v. , , , , , . how the house should be governed , heb. . , . , . yea , nothing more reasonable , then that whatsoever is commanded by the god of heaven , should be done in , and for the house of the god of heaven , under the pain of his wrath , ezr. . . . that there should be officers in a kingdom , and laws to govern the subjects , beside the will of the prince or judges of the land , or that the members of a family , or souldiers in an army should be governed by any rule , custome , or law , beside or without the will of the master of the house , and of the generall & commanders , is all one , as if subjects , families and souldiers , should be ruled and governed by their own will and wisdome , and not by their king , iudges , masters and commanders ; for the question is upon this undeniable supposition , that christ is the only head and king of his church , and so the head and king of prelats ( if they be of the body ) and of the rulers , guides , and pastors of the church , which are to be governed and ruled by certain laws , no lesse then the people , whither or no this representative church of rulers , being subjects and members of the head and king of the church , are to be ruled by the wisdome , laws , and commandments of this king the lord jesus ; or if they have granted to them a vast arbitrary power to govern both themselves and the people , by adding positive mandats of arbitrary commanders , such as prelats are ( in the minde of those who think they have no patent of any divine right ) and of surplice , crossing , kneeling for reverence to wood , to bread and wine . the matter cannot be helped , by saying that christ is the mysticall , invisible king , ( some doubt if he be the only king of the church , which is too grosse to be resuted ) of the church in things spirituall , and in regard of the inward operation of the spirit ; but he is not a politicall and visible head in regard of externall policie ; this distinction must hold also in regard of the people , who as christians and believers are rather under christ as a mysticall and invisible head , then the rulers who are not as rulers , but only in so far as they are believers , mysticall members of the head christ ; for christ exerciseth no mysticall and internall operations of saving grace upon rulers as rulers ; but upon rulers as believers , then he cannot be the mysticall and invisible king of rulers as rulers , to give them as a king , an arbitrary power to be little kings under him , to govern as they please ; and the truth is , christ is a politicall head and king of his church , not properly a visible head , cor. . . except that he is a visible head in this sense , in that he raigneth and ruleth , even in the externall visible policie of his church , through all the catholick visible church , in his officers , lawfull synods , ordinances , giving them laws in all positive externals , which place the beast , the king of the bottomlesse pit , the pope usurpeth : but i would gladly be informed of formalists , how the king is the head and vicegerent of christ over the church ; if christs kingdom be only spirituall , mysticall internall , not politicall , not externall ; for sure the king as king , exerciseth no internall and mysticall operations upon the consciences of men under jesus christ , his power is only politicall and civilly politicall , about , or without the church , not properly within the church : surely if rulers be subjects and members under christ the head and king : i shall believe that christ must in all positive things of externall policie , give to them particular laws in the scripture , and rule them ; and that they being members , not the head , must as particularly be ruled in all externals positive , by the will and law of the head christ , and that they are not kings , heads and law givers , and rulers to themselves : and especially upon these considerations . this king and head must be particular in an immutable , perpetuall , and unalterable platform of church-government . . salomon for wisdome in the order , degrees , number , attire of his servants and policie of his house to the admiration of the queen of sheba , in this we conceive was a type of a greater then salomon . . the positives of the policie of christs house , must be congruous to a supernaturall end , the edification of souls , and that symbolicall rites of mens devising , speak supernaturall duties , that christ hath already spoken in the scripture , as that crossing spell out dedication to christs service , surplice , pastorall holinesse , which both are gospel truths , . pet. . . pet. . . isa . . . is as supernaturall a mean for edification , as that bread and wine signifie christs body and blood ; & therefore the one more then the other ought not to be left to humane reason , but must be expresly set down in scripture . . all these must lay a tie upon the conscience ; but if they have their rise from the vain will of prelats and men , they can never bind my conscience ; for how can they bind my conscience as the scripture bindeth them on me , and yet rulers as rulers in the name of christ the king , cannot presse them upon me ? formalists give divers replies to this : as , . hooker : you are constrained to say that of many things of church-policie , some are of great weight , some of lesse , that what hath been urged of immutability of laws , it extendeth in truth no farther then only to laws , wherein things of greater moment are prescribed ; as pastors , lay-elders , deacons , synods , widows ; else come to particulars , and shew if all yours be perpetuall , and our particulars unlawfull . ans . . things of greater and lesse weight , we acknowledge in church-policie , and in doctrinals too ; but in this sense only : . that they be things positive . . they be both things that are unchangeable by any , except by god himself , and oblige us necessitate precepti , by the necessity of a divine commandment , as matth. . . to pay tythe of mint , annise , and cummin , is a lesse matter then the weightier duties of the law , iudgement , mercy , and faith : but there is nothing so small in either doctrinals or policie , so as men may alter , omit , and leave off these smallest positive things that god hath commanded ; for christ saith , paying of tythe of mint , ought not to be omitted , though the church of pharisees should neglect it , and command some other petty small things in place thereof : if therefore prelats should obliterate the office of ruling elders which christ the lord instituted in his church , and put themselves in as governours in their room , they may put out pastors and sacraments , and take in for them , turkish priests , and circumcision , with a signification that christ is already come in the flesh : we urge the immutability of christs laws , as well in the smallest as greatest things , though the commandments of christ be greater or lesse in regard of the intrinsecall matter , as to use water in baptisme , or to baptise is lesse then to preach christ , and believe in him , cor. . . yet they are both alike great , in regard of the authority of christ the commander , matth. . , . and it s too great boldnesse to alter any commandment of christ , for the smallnesse of the matter , for it lieth upon our conscience , not because it is a greater or a lesser thing , and hath degrees of obligatory necessity , lying in it for the matter ; but it tyeth us for the authority of the law-giver : now gods authority is the same when he saith , ( you shall not worship false gods , but me the only true god ) and when he saith , ( you shall not adde of your own one ring or pin to the ark , tabernacle temple ) yea , either to break or teach others , to break one of the least of the commandments of god , maketh men the least in the kingdom of god , matth. . . and to offend in one is to offend in all , iam. . . . that our things of church-policie are perpetuall , we prove , and that what we hold of this kinde , we make good to be contained in the scripture , either expresly , or by due consequence ; and , so the church and their rulers , act nothing in our way , but as subordinate to christ as king and head of the church , and surplice , humane prelats , crossing , we hold unlawfull in the house of god , because they are not warranted by the king and head christs word ; and because the devisers and practisers of these do neither devise nor act , in these , as subordinate to jesus christ as king , priest , or prophet , by the grant of our adversaries . hooker , l. . eccles . pol. pag. . the matters wherein church-policy are conversant , are the publick religious duties of the church , as administration of the word , sacraments , prayers , spirituall censures of the church and the like , to these the church stand alwayes bound ; and where policy is , it cannot but appoint , some to be leaders of others , and some to be led ; if the blinde lead the blinde , they both perish : and where the clergy is any great multitude , order requireth that they be distinguished by degrees , as apostles and pastors were in the apostolick church : and number of specialities there are which ▪ make for the more convenient being of these principall parts of policy . ans . . if christ as king have appointed word and sacraments in generall , and censures ; he hath appointed the word , sacraments and censure in speciall ; to wit , such a word , such sacraments , baptisme , the lords-supper , such censures , excommunication , admonition , or then he hath left the specialities of written and unwritten word , to the arbitriment of men , and that there be excommunication , or no excommunication ; and this doctrinall and the like he hath left to mens devising ; to wit , ( crossing is a dedication of the childe to christ ) now jerome advers . helvid . saith vt hec que scripta sunt non negamus , ita ea quae non sunt scripta re●nuimus , and august . lib. de pasto . c. . quicquid inde ( è scriptura ) andieritis , hoc nobis bene sapiat , quicquid extraest , respuite , n● erretis in nebulâ . now to say , we may receive some truths of things arbitrary or mutable , crosseth cyrill . allexand . glaphyre in gen. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that which the holy scripture hath not said , by what means should we receive , and account it amongst these things that be true ? cyrill would deny all your ceremonies to speak any thing , but lies ; and so would i : yea , to bring in any thing that is not written , basilius saith , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a demonstration of pride , and origen in levit. hom. . si quid autem , superfuerit , quod non divina scriptura decernat , nullam aliam debere tertiam scripturam ad autoritatem scientiae suscipi ( licet ) i think some third scripture which is neither the old or the new-testament must be sought to make good the doctrines , that dumbe humane ceremonies teach us : . that the blind lead the blinde is not safe ; but it is no argument to prove that this is an immutable thing in policy , that there should be leaders , and some that are led , except you suppose the prelates to be the seeing men , and the pastors and people to be blinde . . i utterly deny this consequence : the clergy is a great multitude ; ergo , order necessarily requireth , that by degrees they be distinguished in prelates and pastors ; for the prelats are a multitude ; ergo , order requireth that one be pope to command all the rest : the apostles were a multitude ; ergo , there was a necessi●y of a monarch-apostle , the prelaticall government is monarchicall ; doth order require in all multitude no government but a monarchy ? nor do we finde any warrant that apostles had jurisdiction over pastors in the scripture , nor in any ecclesiasticall records ; but where papacy was working ; paul , as if he had been to go out of this life , and never to see the faces of the elders of ephesus , act. . . left unto them as elders all of equall degrees of power of jurisdiction , the feeding and governing of the church of god , act. . , , . . the particulars of policy , as surplice , crossing are no more circumstances of worship then aarons ephod , a vesture is a circumstance , but a religious vesture teaching us of pastorall holinesse , is worship , not a circumstance : men can place no religion in circumstances . hooker , eccle. poli. l. . p. . it is in vain to argue from christs office , if there be an immutable platforme in scripture , it is as if one should demand a legacy by vertue of some written testament , wherein there being no such thing specified ; he pleadeth that there it must needs be , and bringeth arguments from love and good will , which awayes the testator bore him , imagining that these or the like proofes will convict a testament to have that in it , which other men can no where by reading finde , it s our part to admire what he hath done , rather then to dispute what he in congruity of reason , ought to do : how unsearchable are his judgements ? ans . . it is very true , a platforme of discipline is questio facti , a question of fact , rather then law ; we hear nothing in this comparison , but what papists with equall strength of reason do bring for their unwritten traditions ; for they say protestants are to prove a fact and deed of jesus christ , that he hath left in his written testament a perfect and immutable platforme of doctrine and manners , to which nothing can be added ; and this they prove from the care , wisdom and love of christ to his church , for he ought to reveale his will perfectly , and compleatly in his scripture , otherwise he hath not the love , care , and wisdom of a law-giver to his own people , if he leave them in the mist , and in the dark , and write not down all things touching faith and manners : now we can no where finde by reading scripture , any thing for the baptizing of infants , or a remedy for women to be cured of originall sin in the old-testament in lieu of circumcision ; we finde no warrant for the feast of dedication , in the law of moses , nor for the dayes of puring , observed by the iewes , nor for images , invocation of saints , prayer for the dead , the perpetuall virginity of the virgin mary , and many such doctrines which the church believeth . but we answer , because these vain doctrines ( we except the baptizing of infants , warranted by scripture ) are not in scripture , they are the vaine and saplesse doctrines of men , and will-worship : but to presse the comparison , if any should demand a legacy by vertue of a testament , in which the testator hath testified his good will , wisdom , care to his brethren in such a manner , that he had said ; i have left in my testament to my brethren , my mind to instruct them , for every good worke , to lead them in all truth , to teach them every good way , to understand equity , judgement and righteousnesse , to cause them walke safely , so that their feet shall not stumble , and i have left them my word to be a lamp , and light to their feet in walking : then i would inferre from this testament two things : . that the love and care of our testator christ , so revealed , warranteth us to plead for light in christs testament , how to walk in every good way , and so how to walk in all the wayes of the orderly worship of god , and of governing of gods house , by pastors , teachers , elders , deacons , by their lawfull calling , qualifications , duties ; by the churches courts in admonition , excommunication , by the use of the keys : . because the testament is perfect to instruct in every good way , particularly , and in all duties of worship , and this testament forbiddeth all adding and diminishing , and speaketh not one word of crossing , cringing , and bowing to altars , of wearing of surplice : therefore these are not gods lawfull wayes , and if i walk in them , i can do nothing but fall and stumble : . we do not here argue simply from the wise , and congruous dealing of god , what he ought to do , nor from the love of christ , as a king and he●d simply , but from the love , care and wisdom of christ , as he is such a king and head , upon whose shoulder is the whole government , and upon whom are all the vessels of the house , great and small : . it is no lesse then blasphemy to ascribe the not particularizing of ceremonies , such as crossing , surplice , humane feasts to the unsearchable wisdom , and wayes of god , to which paul , romanes . referreth the great deeps of supernaturall providence in gods election and reprobation , his calling of the gentiles and rejecting of the iewes ; and observe ( i pray ) this consequence ; the wayes of the lord past finding out ; ergo , the lord hath set down no platforme of church-policy in his sons testament ; but hath left it to the wisdom of the church to devise , crossing , kneeling to creatures , surplice , or some such like : but since we have a pattern of perfectly formed churches in the apostles times , who had power even , in actu excercit● , of discipline and church-worship , and the apostles mention things of an inferiour nature : how is it that we have no hint of crossing , kneeling , surplice , corner . cap , nor any such , like unto these ? and yet they were as necessary for decency then , cor. . col. . . cor. . . &c. rev. . . , , , , . cor. . . as now , others of great learning reply , that christ is not the only immediate head , king , law-giver , and governour of the church , for that is quite contrary to gods ordinance in establishing kings , magistrates , higher powers , nurse-fathers , pastors , doctors , elders ; for by this , there should be no kings , parliaments , synods , no power of jurisdiction in them to make lawes , to suppresse and punish all manner of idolatry , superstition , heresies . but i answer , that christ is the only immediate head , king , law-giver , and governour of his church , as upon his shoulder only is the government , isa . . . and the key of the house of david , isa . . . and by what right he is the head of all things ; and set above all ▪ principalities and power , and might , and dominion , and every name that is named , not only in this vvorld , but also in that vvhich is t● come ; he is the head of the catholick church which is his body , eph. . , , . and he is such a head even in externals , in giving apostles , prophets , evangelists , pastors , and teachers , who for the vvork of the ministery , perfecteth the saints , in vvhom the vvhole body ( of the church ) is fitly joyned together and compacted by that which every joynt supplieth , according to the effectuall vvorking , in the measure of every part , maketh increase of the body , to the edifying of it self in love , ephes . . , ▪ , , , . now these places maketh christ the only immediate head in externals , and internall operation of that body which is the fulnesse of christ : let any of the formalists , if christ be not the only immediate head , shew us of king or bishop who is the mediate , ministeriall , inferior head of the catholick church , even in externall government : for iohn hart in his conference with d. roinald , saith , christ is the only principall , imperiall , and invisible head ; but the pope ( saith he ) is the visible and ministeriall head ; so do all papists say ; but our protestant divines answer , that it is a repugnancy that a subject or a member of the king and head , should be in any sense both a subject and a king , a part or member and a head ; and roynald saith , this name to be head of the church is the royall prerogative of jesus christ ; yea , the head , in externals , must be with the catholick body , as christ hath promised to be with his church to the end of the world ; neither king nor pope can in the externall government be with the particular churches to the end : it is true , the king may be with his church by his laws and power ; yea , but so may the pope be , if all pastors on earth be but his deputies , and if pastors be but the kings deputies , and sent by the king , so is the king the head of the church ; but then the catholick church hath as many heads , as there be lawfull kings on earth ; but we desire to know , what mediate acts of law-giving which is essentiall to kings and parliaments in civill things , doth agree to kings , parliaments , and synods ; christ hath not made pastors under-kings to create any laws morally obliging the conscience to obedience in the court of god , which god hath not made to their hand ; if the king and synods only declare and propound , by a power of jurisdiction , that which god in the law of nature or the written word hath commanded ; they are not the law-makers , nor creators of that morality in the law , which layeth bonds on the conscience ; yea , they have no organicall , nor inferiour influence in creating that morality , god only by an immediate act as the only immediate king , made the morality , and if king , parliaments , and synods , be under kings and under law-givers , they must have an under-action , and a ministeriall subservient active influence under christ in creating as second causes , that which is the formall reason , and essence of all lawes binding the conscience , and that is the morality that obligeth the soul to eternal wrath , though king , parliament , pastors or synods , should never command such a morall thing : now to propound , or declare , that gods will is to be done in such an act , or synodicall directory or canon , and to command it to be observed under civill and ecclesiasticall paine , is not to make a law , it is indeed to act authoritatively under christ as king : but it maketh them neither kings , nor law-givers , no more then heralds are little kings , or inferiour law-givers , and parliaments , because in the name and authority of king and parliament they promulgate the lawes of king and parliament : the heralds are meer servants , and do indeed represent king and parliament , and therefore to wrong them , in the promulgation of lawes , is to wrong king and parliament ; but the heralds had no action , no hand at all in making the laws , they may be made when all the heralds are sleeping , and so by no propriety of speech can heralds be called mediat kings , under-law-givers , just so here , as touching the morality of all humane laws , whether civill or ecclesiasticall , god himself immediatly ; yea , from eternity by an act of his free-pleasure made that without advice of men or angels , for who instructed him ? neither moses , nor prophet , nor apostle ; yea , all here are meri precones , only heralds ; yet are not all these heralds who declare the morality of lawes , equals may declare them charitative , by way of charity to equals , but these only are to be obeyed as heralds of laws , whom god hath placed in authority , as kings , parliaments , synods , the church , masters , fathers , captains ; and it followeth no wayes that we disclaime the authority of all these , because we will not inthrone them in the chaire of the supreame and only lawgiver , and head of the church , they are not under-law-givers and little kings to create laws , the morality of which bindeth the conscience ( for this god only can do ) ergo , there be no parliaments , no kings , no rulers , that have authority over men , it is a most unjust consequence ; for all our divines against papists , deny that humane laws as humane , do binde the conscience ▪ but they deny not , but assert the power of jurisdiction in kings , parliaments , synods , pastors . sect . iii. if iesus christ be as faithfull as moses and above him , as the lord of the house above the servant , heb. . , , , . then as moses was admonished of god , when he was about to make the tabernacle , for ( saith he ) see thou make all things according to the pattern● shewed unto thee in the mount , heb. . . and was not to follow his own spirit , but was to follow the patterne that god shewed him in the mount , then far lesse hath christ the apostle and high priest of our profession giving us a platforme of the church and government of the new-testament variable , & shaped according to the alterable laws , customes & manners of divers nations , for as moses though a prophet was not to make one pin of the tabernacle , but according to the samplar & patern that god did shew him , so christ manifested to his disciples , all that he had heard , and seen of the father , ioh. . but it is not to be supposed , that the father shew to christ an alterable tabernacle in the new testament , that men might alter , chop and change at their pleasure , as the customes of nations are changed : if god thought religion should run a hazard , if the greatest of prophets ( except christ ) might have leave to mold and shape all the leviticall service , and ceremonies , ( for as the judicious and learned interpreter mr. david dickson saith , all the leviticall service is comprehended under the name of the tabernacle , exod. . . ) according as he pleased , far more should all be corrupted , if erring men , far inferior to moses , prelats and pastors , should have leave to draw the lineaments of the new testament , tabernacle , church , service , officers , censures , and all the positives of policie according to no patern shown by christ ; but only the fashions , alterable laws , customes , & forms of nations : now all the pins of the tabernacle were but shadows , and types of morall and heavenly things , heb. . . heb. . . heb. . . and they were to be changed and done away by christ , col. . . heb. . . cor. . . yet could neither be devised by moses , nor altered by any mortall man , church or priests ; how can we imagine that men may now devise and set up an alterable and changeable new testament-frame , of prelats , altars , religious dayes , surplice , crossing , or any the like toyes ? and though david was a prophet , and a man according to gods heart ; yet in the externals of the temple , nothing was left to his spirit ; he might neither in the least jot adde or omit , chron. . . then david gave to solomon his son , the patern of the porch , and of the houses thereof , and of the treasuries thereof , and of the upper chambers thereof , and of the inner parlors thereof , & of the place of the mercy-seat . here be many particulars ; but whence had david all these ? from the patern according to which , crosse , surplice , altars , and humane prelats are shapen ? alas , no ; therefore it is added , v. . and ( he shewed ) the patern of all that he had by the spirit , of the courts of the house of the lord , and of all the chambers round about v. . all this ( said david ) the lord made me understand in writing by his hand upon me , even all the works of this patern . i see no reason to deny , that the form of the temple was written by the hand of god ; as the ten commandments were written in two tables of stone by him ; the text seemeth to say no lesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pagni , and ar. mont. render it , omnia in scriptura , de manu domini , super me intellegere fecit . so jerome , omnia venerunt , scripta manu domini ad me . vatablus in notis , omnia ista dominus scripsit manu , su● et digito , ●u● ut me familiarius do●eret : we shall not contend with tostatus , who saith , it might have been written by angels ; though we go not from the letter of the text , we have from this papist tostatus , all we desire ; for he saith : we must say that it was not by davids own thought , that he builded all ; for david durst not build a temple to the lord of his own heart ; because he knew not if that would please god , but by divine revelation : and therefore the old translation is corrupt in this , as in many things , which rendreth , v. . thus : dedit david , salamoni descriptionem p●rti●us , &c. nec non et omnium que cogitaverat : as if davids thought had been his guide ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit , by tostatus , corneli . a lapide , lyra , is meant , not davids spirit , but the spirit of revelation from the lord ; and lyra saith , on v. . per hoc designatur ; quod deus pater dedit homini christo notitiam omnium agendorum in ecclesiâ . and pet. martyr , our own doctor saith , on king. . it cannot be told how unpleasant the institution of new worship is to god : and , there should be nothing in baptisme but the word and the elements ; any thing added ( as crossing , oyl , salt , ) came from the prelats : lavater , in . par. c. . ver . . condemneth all additions , even though solomon should have added them , ezech. . . thou son of man , shew the house to the house of israel , — . and if they be ashamed of all that they have done , shew them the form of the house , and the fashion thereof , and goings out thereof , and the comings in thereof , and all the forms thereof , and all the ordinances thereof , and all the forms thereof , & all the laws thereof ; and write it in their sight , that they may keep the whole form thereof , & all the ordinances thereof , and do them . now it is most considerable , that the form , fabrick , and structure of the temple , ezech. c. . in the visions of god , is shewn to the prophet by a man , by christ the great angel of the covenant ; who with a measuring reed of six cubits , measured the temple ; and in these chapters , c. , , . christ sheweth to ezekiel all the patern and form which evidently typifieth the church of the new testament , the bride the lambs wife in the kingdom of grace , and glorified in heaven , revealed by the angel to john , rev. . , , . it may be thought that the porches , chambers , length and bredth of them east , west , south , and north , the laws about the priests , their linnen garments , sacrifices , washing and the like , are of lesse concernment then the doctrine of christs nature , person , offices of faith , repentance , iudgement , heaven &c. and therefore being not so necessary , nor so weighty ; there was no necessity that all the like positive externals of church-policie , written to a rude and carnall people , should be written to us , who are now more spirituall , and upon whom the day-spring from above doth shine , the shadows now being past ; and who have greater liberty then they had , who were as children under tutors . ans . . i do not deny , but all ceremonials are of lesse weight then the morals ; but the question is , if they be of lesse divine authority , so as we may devise of our own spirit such ceremonials , and may alter , omit , or remove these , or any new ceremonials in the sacraments under the new testament ; for new testament ceremonials , as to take bread , eat and drink , are not so necessary , nor so weighty to us under the new-testament , as the precept of believing in christ , and of repentance from dead works , yet i hope it shall be a weak inference , from thence to inser , we may therefore alter and change any thing of the sacrament , for the same christ who commanded us to believe in him , said also , drink ye all of this ; and if we may not remove drinking from the last supper , because injoyned by christ upon the authority of the law-giver , as signifying the spirituall drinking of christs blood , how can any dare to adde crossing to baptisme , which signifieth the dedication of the baptized to christs service ? but . divine ceremonials , and positives which were to be changed , have these notes and impressions of god , which surplice , crosse in baptisme , corner-cap , ( which by analogie answereth to moses his ceremonies ) hath not ; and yet if they be of the new testament , and so of a more excellent spirits devising then the people of the iews were capable of , in regard of their bondage under carnall precepts , they ought to have them in a more excellent manner : as . in regard of the manner of revelation ; all the laws and ceremoniall ordinances were revealed to moses when he was forty dayes in the mount with god , and was in heaven and above men , exod. . . heb. . . the length measure and patern of the temple was revealed to ezechiel when he was in the spirit , and saw the visions of god , ezech. . , . and a writing of the form of the temple by gods hand , was delivered to david , chro. . . now if a more free and glorious spirit teach the positives of policy , under the new-testament , such as surplice , crossing , then prelates must be in a higher mount with god , then moses was , and in a deeper extasie of the visions of god , then ezechiel was in , ezec. . , , . when they are in the childe-birth pain of devising , and bring forth such defaced and dirty whelpes , as surplice , crossing , altars , &c. . i should think it blasphemy so to think : . in regard of the doctrine revealed : when i read the , , . chapters of ezekiel touching the forme of the temple , and the antitipe , chapters the revelation , c. . c. . yea , and the very ceremoniall laws of moses , as the scape-goats going to the wildernesse with the sins of the people of god , and all the rest of the lawes that pointeth at christ to be slain for us , and the heavenly mysteries of the gospel explained especially in the epistle to the hebrews : when i read these , i finde a strong smell of the ointments of a precious redeemer , the extream love of god to man : the majesty , the divinity and efficacy of divine power in these , as in other scriptures : but should our prelats , put in print by the spirit of the new testament , some epistles touching ceremonies in generall , or of surplice , corner-cap , crossing , and their heavenly relation to the mysteries of the gospel in particular , i should not think men would dare to say a nobler spirit speaketh like god and heaven in these then in the other . it is without all warrant to expound christian liberty of a power of devising a mutable church-policy , and lawes not warranted in gods word , seeing christian liberty expresly exempteth us altogether from obedience to mens laws not warranted by christs word , gal. . . col. . , &c. let us hear what hooker saith , for his mutable policie under the new testament : christ is not lesse faithfull then moses , because moses delivered to the iewes some lawes that were durable , and christ some laws that are changeable , otherwayes by this reason christ shall be lesse faithfull then moses ; for moses erected in the wildernesse a tabernacle , which was moveable from place to place ; solomon a stately temple , which was not moveabl● : therefore solomon was faithfuller then moses , which no man indued with reason will think : christ was faithfull , and saith , i have given to them the words that thou gavest me : he concealed not any part of his fathers will : but did any part of that will require the immutability of laws concerning church-policy ? ans . i answer , as christ did to the jews in another case , ioh. . . moses gave you not that bread from heaven , but my father giveth you that true bread : so in this , neither moses nor solomon erected either that tabernacle or temple , as law-givers , but the father of our lord iesus , as the true law-giver : now both were but meer servants and heralds in all that they did , for god shewed to moses the pattern of the tabernacle , and to david and solomon the forme of the temple , in all the pins , rings , chambers , cubits , length and breadth , exod. . chron. . , . and the question is not if ever the lord himself delivered mutable or immutable laws , either in doctrine or policy : we grant he did , and may deliver laws changeable and to indure for a time only in both the old and new testament , heb. . . col. . . act. . , . but the question is , if moses as a man , if christ as a man only , if the church of prelates , yea , or of lawfull officers can be faithfull , if they deliver lawes to the church , which may be altered , without the expresse will of god , speaking in his word at the pleasure of men , and which are positives of worship and policy , such as humane prelates , surplice , crosse , &c. which varieth , dieth and liveth , falleth and riseth with the climate , nation , civill-government , lawes , manners , and customes of people ; and this is all one , as to move the question , whither the ambassadour as a man , may alter the articles of his commission , according to his own private lust , without an expresse and evident warrant of the prince and state , whose servant and messenger he is in all that he doth , and if he be a faithfull ambassadour , who doth his own will , and not the will of those that sent him , and if christ be as faithfull as moses , if he had given laws of policy under the new-testament to be altered without an expresse and evident warrant from the will of the father , at the pleasure and will of men ? this we deny ; and certainly , say that moses had erected a changeable tabernacle at the will of man , and solomon a temple unchangeable at the will , and expresse commandment of god , then had solomon been faithfuller then moses ; our arguments nerves do not consist in the immutability , or the mutability of things themselves , or of the laws , but on the immutability or mutability of things positive , or laws positive , under this reduplication , so as they be immutable or mutable at the pleasure and will of men , without and beside the word of god , such as crosse and surplice , and such like romish stuffe are pretended to be . . certain it is , that christ concealed not any part of his fathers will , ioh. . . but delivered all , and this place , with the place , ioh. . . we urge against the traditions of papists , and say , because christ spake nothing from his father either in his own person , or his apostles in the new-testament , or in the old by moses and the prophets , of invocation of saints , purgatory , worshipping of images , and reliques and the rest of their unwritten traditions , these being positives of worship , and more then unseparable , and connaturall attendants , such as are common , time , place , person , name , country , habite , gesture , are therefore unlawfull , because christ neither heard them of the father , nor spake them to the apostles , and just the like say we of surplice , crosse , &c. that they are no part of the will of god , which the father revealed to christ , and these same texts papists use , to prove that the scriptures are not perfect , because they speak nothing of the traditions of the church ; so bellarmine , because the counsell of trent , andradius , stapleton , and all the rest , and they prove as well , if crosse and surplice , and humane offices , as prelates , stand good and lawfull , that yet the scriptures are unperfect : . we say that the whole will of god revealed by the father to christ , and by christ to the prophets and apostles , requireth the immutability of all laws of church-policy in this sence , that men should not dare to make and unmake , erect , command , alter , and injoyne positive laws , of doctrine or policy at their pleasure . hooker , ibid. p. . there is more reason to say that god hath a lesse care of the church under the new-testament , then under the old ; then a philosopher had to say , because god hath provided better for beasts that are born with hornes , skins , hair and garments by nature , then man who is born without these , that therefore nature is a carefull mother to beasts , and a hard-hearted step-dame to man : for gods affection consisteth not in these , for even herein shineth his wisdom , that though the wayes of his providence be many , yet the end which he bringeth all at the length unto , is one and the self same : yea , it should follow that because god hath not prescribed rites , and laws of civill policy to us , as to the iews , that he hath lesse love to us , and lesse care of our temporall estate in the world then of theirs . ans . . it s true indeed , god should have lesse care of man , who is born naked , then of beasts born with hair in lieu of garments , if god had not given reason to man according to which by nature , he may provide garments for himself , and the comparison should go aptly on four feet , god should have lesse love , and should declare lesse love to some of mankinde , if he gave some naturall reason to devise a bible and a religion of their own that they might walk to heaven in the light of a fire of their own kindling , without the scriptures of god ( which is a false supposition ) and if he had denied reason to another part of mankinde , surely all would say , god had so far forth been more carefull of the salvation of the former , as he should have willed their salvation , and loved those in a higher measure to whom he gave reason on these termes , and should have been lesse carefull of the salvation of those to whom he denied reason , as he he had no more created such capable of salvation and of his love for the saving of them , then brute beasts are : and this answer layeth down a ground that naturall reason is sufficient without the light of scripture to guide us in all these things of policy that are alterable , then ( say i ) god did take a great deal of needlesse and superfluous pains in setting down so many particular laws of ceremonies and civill policy , for the iews , if with the help of reason , they might have steerd their course to christ and salvation , by the help of the star light of reason , as a man though born naked may by help of reason , make shift for garments to infants , which beasts void of reason cannot do : for thus the comparison must run , and it shall be indeed a cavilling at gods wisdom , as papists do calling the scriptures inky divinity : . the word of god maketh it a great love of god , and a work of free grace , that the great things of gods law are written to ephraim , hos . . . and their sin the greater , that they should dare to multiply altars , v. . without warrant of gods word , as formalists multiplied , altars , saints-dayes , surplices , &c. and it is an act of singular love , that god gave his judgements , word , and statutes , even of ceremonies , and policy to israel and iacob , and did not so to every nation , psal . . , . ezek. . , , . this was israels excellency above all nations on earth , deut. . . deut. . . rom. . , . rom. . . that god gave them particular lawes , iudgements , statutes , not only in morals , but also in ceremonials , and policy : yet hooker dare say , we may not measure the affection of god towards us , by such differences . . it shall not hence follow god hath a greater love to the iews then to us , because he gave them laws , concerning civill policy , which he gave not to us . except the lord had given us power to make civill laws , which laid morall obligation on our consciences , even in civill things , which morality he expressed in particular laws written to them , and not to us , as formalists teach , for then he hath left us in moralls , to the darknesse of naturall reason , in which condition we could not but erre and sin , and make that morally good and obligatory of conscience , which is morally evil , for reason knoweth not what is positive morally good , except the light of gods word teach us ; and in morals , such as judiciall laws were to the jews , the lord should have been more carefull in his particular directing of them , then of us , and more tender to have them preserved from the sin of will-worship , then us , which cannot consist with the dispensation of lesse light ; greater obscurity in regard of types and shadows toward them , and of the day-light of the gospel , and the arising of the day-star , and the filling of the earth with knowledge of the lord toward us , under the new testament : but the comparison must go upon this supposition , that the lord purposed to make politick laws in their positives , morall and obligatory of the conscience of the jews , and the civill laws of the gentiles under the new testament in their positives ( such as is not to carry armour in the night , and the like ) not to be morall nor obligatory of the conscience . but as touching that which is morall in all civill laws , the lord is as carefull of our temporall state , as of theirs , in condescending to particularize all morals to us , as well as to them . hooker , that christ did not mean to set down particular positive laws for all things , in such sort as moses did ; the very different manner of delivering the laws of moses and the laws of christ , doth plainly shew , moses had commandement to gather the ordinances of god together distinctly , and orderly to set them down according to their kindes , for each publique duty and law : but the laws of christ we rather finde mentioned by occasion in the writings of the apostles , then any solemn thing directly written to comprehend them in a legall sort . . the law moral and ceremonial were not delivered one & the same way ; the former was uttered by the voice of god , in the hearing of six hundred thousand . . written with gods finger . . termed●a covenant . . given to be kept without time , how long , or place where . the latter not so , and restricted to the land of jury , deut. . . . deut. . . and if god had respect in positive laws , to time and place , and the manners of that nation , seeing nations are not all alike , then the giving of one kinde of positive laws unto one only people , without any liberty to alter them , is but a slender proof , that therefore one kinde should be given to serve everlastingly for all . ans . this argument reduced to form , shall want both matter , and form , and reason . if the laws of moses be distinctly and orderly set down , and gathered together according to their severall kindes for each duty ; and the laws of christ be occasionally only written ; then christ did not mean to set down particular positive laws , for all things in such sort as moses did . but this difference is true , ergo , &c. both the major proposition and the assumption are false , and neither of them can be proved : for the occasionall writing of some articles of faith , and of dogmaticall points , should then prove that christ meant not to set down all articles of faith particularly ; for christ , matth. . upon occasion of the saduces tempting ; paul , upon occasion of some at corinth who denied the resurrection , cor. . and of some that mourned for the dead , thess . . set down and proved an article of faith , to wit , the resurrection of the dead : by this argument the scripture is not full and perfect , in fundamentals , as moses is in ceremonials , but hath left such and such fundamentals to be altered , added or omitted by the church , in that way , that surplice , crosse , and altars , are alterable things . most of dogmatick points concerning christs sufferings , are occasionall , as his taking , his betraying by judas , who knew the place he was in , the valuing of him at thirty pieces , the giving him gall and vinegar , a punishment not intended by the iudge , but occasionall , in that christ said he thirsted ; yea , the crucifying of him rather then barrabas , upon occasion of the malice of the people , when pilate had scourged him upon a policie , to see if the people would demand he might be released , the casting lots for his garment , the crucifying of him between two theeves , the not breaking of his bones upon occasion he was dead , the piercing of his side ; all which in regard of second causes , were occasionall , and so though dogmaticall and doctrinall , these must be all such alterable and ambulatory points of doctrine , as the church and prelats may change at their godly discretion , and christ meant not in these , to set down particular positive laws in such sort as moses did . yea , the evangel according to luke , is set forth occasionally ; because many have taken in hand to set forth in order a declaration of these things which are most firmly believed ; therefore is seemed good to luke also to write , luk. . , , , . upon occasion of onesimus his fleeing from his master ; the epistle to philemon was written upon occasion of the unconstancy of the galathians , whose faith was perverted by false teachers , that of iustification by faith , without the works of the law : and the epistle to the galathians was written , most , if not all the canonic● epistles were written either upon occasion of false teachers , or for fear they should be scandalized at pauls bonds . by this vain argument , the most part of canonick scripture should be alterable , imperfect , not particular in most doctrinals , no lesse then in ceremonials ; and so the major proposition is most false , for its a vain thing to collect christs meaning , to set down particulars of either doctrine or ceremonies , from occasions of providence ; for most of the scripture is penned upon occasions from men , and from second causes , shall these things leave off to be of divine institution , that hath their rise from occasions , even sinfull occasions ? yea , the death of christ is occasioned from mans fall in sin . what then ? is it an alterable doctrine left to the determination of the church that christ died ? but this is no other then the shift of papists for their unwritten tradition . sanderus de visib . monarch . lib. . c. . pag. . si ergo per solas conscriptas leges dei civitas gubernaretur in valdè magnâ parte corum que passim contingunt , quid faceret , nesciret , quia legem de his loquent●m non haberet ; imo si tantum una lex toti reipub : necessaria esse posset , eaque ipsa scriberetur a prudentissimis viris , ac singulis annis ab orbe condito novae interpretationes eidem adderentur : tamen nunquam eveniret , ut ea lex tam plenè interpretata foret , quin causae novae possent intervenire ▪ ob quas lex et legis interpretatio novam iterim postularet interpretationem , adeo et foecunda est natura in suis eventis , et angustum ingenium humanum , et varia surisperitorum sententia , et verba tum pauca , tum ambigua . all cometh to this , that this papist saith , that there cannot be one written unchangeable law that is necessary for the whole church , for new events , occasions and occurences of providence , should so change the case , that there should be a necessity of a new interpretation , and of a new law. . nor can we say that laws made upon occasion , as that law of transferring the inheritance to the daughter , made upon occasion of the daughters of zelophehad , are in this sense occasionall , that the iews might at their pleasure alter , or change a law made by god , and substitute one of their own in place thereof ; for then might the iews change all the ceremonies and iudgements that god gave them for a time and occasionally : now then they might have abolished circumcision , the passeover , and substitute other sacraments in their place , for these sacraments were not given by gods own voice . . nor written by gods own finger . nor , . are they termed a covenant , in that sense that the morall law is termed a covenant . . nor are they given without limitting of time and place , expresly when and where : now if the church of the iews could change sacraments at their pleasure , because their sacraments were no part of the eternall law morall , they might alter all gods law , as the church may alter surplice , crossing ; and i see not , but the church of the new testament upon the same ground , may alter the sacraments of the new testament . papists , as vasquez becanus , and others say , that neither the pope nor the church can adde or devise a new article of faith : yet doth horantius loco catholice . l. . c. . fol. . teach , that christ hath not taught us all fully in the new testament , but that the holy spirit , shall to the end of the world , teach other new things as occasion shall require . and this he bringeth as an argument to prove , that there must be unwritten traditions , not contained in scripture ; even as the formalists contend for unwritten positives of church-policie . . morals of the law of nature and the morall law , do more respect occasions of providence , customes , laws , and the manners of people ( they doing so nearly concerne our morall practise ) then any ceremonies of moses his law which did shadow out christ to us , and therefore this reason shall prove the just contrary of that for which its alledged ; for the morall law should be rather alterable at the churches lust , then ceremonials , for there be far more occurrences of providence in regard of which the laws morall touching , what is sabbath breaking , whether is leading an ox to the water on the sabbath a breach of the sabbath ? ( the jews held the affirmative , christ the negative ) touching obedience to superiors , homicide , polygamie , incest , fornication , oppression , lying , equivocating : then there can be occasions to change the law of sacrificing , which clearly did adumbrat christ , who was to be offered as a sacrifice for the sins of the world ; yea , all significant symbolicall ceremonies have their spirituall signification independent from all occasions of providence , and depending on the meer will of the instituter ; surplice , or white linnen , signifieth the priests holinesse , without any regard to time , place , or nationall customes ; for christ might have made an immutable law , touching the symbolicall , and religious signification , and use of saints-dayes , white linnen , crossing , and all the rest of humane ceremonies , which should stand to christs second coming , notwithstanding of any occurrences of providence , no lesse then he made an immutable law , touching the sacramentall obsignation of water in baptisme , and of bread and wine in the lords supper , if it had not been his will never to burden his churches with such dumb and tooth-lesse mysteries as humane positives : . the assumption is false , for divers ceremoniall laws now altered were made without any regard to occasions of providence , and many doctrinals that are unalterable were made with speciall regard to such occurrences : . if positives of policy be alterable , because the occasions of such are alterable by god ; it shall follow that god who hath all revolutions of providence in his hand , must change these positives , and not the authority of the church : and thus doctrinals are alterable by god , not by men , which is now our question ; for christ hath given a commandment ; take ye , eat ye , drink ye all of this : yet hath he not tyed us in the time of persecution to conveen in publick , and celebrate the lords supper ; but the church doth not then change the law , nor liberate us from obedience to a command given by god , but god liberateth us himself . hooker . but that which most of all maketh to the clearing of this point , is , that the iews who had laws so particularly determining , and so fully instructing them in all affairs what to do , were not withstanding continually inured with causes exorbitant , and such as their laws had not provided for , and so for one thing , which we have left to the order of the church ; they had twenty which were undecided by the expresse word of god ; so that by this reason , if we may devise one law , they may devise twenty : before the fact of the sons of shelomith , there was no law that did appoint any punishment for blasphemers , nor what should be done to the man that gathered sticks on the sabbath . and by this means god instructed them in all things from heaven , what to do : shall we against experience think that god must keep the same , or a course by analogy answering thereunto with us as with them ? or should we not rather admire the various and harmonious dissimilitude of gods wayes in guiding his church from age to age ; others would not only have the church of the iews a pattern to us , but they would ( as learned master prynne with them saith ) take out of our hand the apostolick church , that it should be no rule to us ; for saith he , there was no vniforme church-government in the apostles times , at the first they had only apostles and brethren , acts . . no elders , or deacons : their churches increasing , they ordained d●acons , act. . and long after the apostles ordained elders in every church , after that widowes in some churches , not at all . in the primitive times some congregations had apostles , acts . , . cor. . . to . evangelists , prophets , workers of miracles , healers , &c. other churches at that time had none of these officers or members , and all churches have been deprived of them since those dayes . ans . . what hooker saith , is that which bellarmine , sanderus , horantius , and all popists say , for their traditions against the perfection of the word , to wit , that the word of god , for . years between adam and moses ( saith horantius ) was not written , so turrianus , bellarmine , and the reason is just nothing , to say the jews might devise twenty laws , where we may devise one , because the jews were continually inured with causes exorbitant , such as their written laws had not provided for . this must be said which is in question , and so is a begging of the controversie , that the iews of their own head , and moses without any speciall word from god , or without any pattern shown in the mount , might devise what laws they pleased , and might punish the blasphemer , and the man that gathered st●cks on the sabbath , and determine , without god , the matter of the daughters o● zelophehad , as the formalists teach , that the church without any word of god or pattern from the word , may devise humane ceremonial prelats , officers of gods house shapen in a shop on earth , in the antichrists head , and the kings court , the surplice , the crosse in baptisme , and the like . now we answer both them and papists with one answer , that it is true , there was no written scripture between adam and moses which was some thousands of years : yea , nor a long time after till god wrote the law on mount sinai : but withall , what god spake in visions , dreams , and apparitions to the patriarchs , was as binding and obliging a pattern interditing men then to adde the visions of their own brain to what he spake from heaven , as the written word is to us , so that the iews might neither devise twenty laws nor any one of their own head , without expresse warrant of gods immediate tradition , which was the same very will and truth of god , which moses committed to writing ; if then formalists will assure us of that which papists could never assure us , we shall receive both the unwritten traditions of the one , and the unwritten positive inventions of crosse and surplice , devised by the other : as . make us sure , as god himself immediatly spake to the patriarchs , and to moses , nothing but what after was committed to writing by moses and the prophets at gods speciall commandment , as papists say , their unwritten traditions are agreeable to the word , and though beside scripture , yet not against it : and the very will of god no lesse then the written word ; and let formalists assure us , that their positive additaments of surplice and crosse are the same which god commandeth in the scriptures , by the prophets and apostles , and though beside , yet not contrary to the vvord : but i pray you what better is the distinction of beside the vvord , not contrary to the vvord of god , out of the mouth of papists , to maintain unvvritten traditions , which to them is the expresse word of god , then out of the mouth of formalists , for their unwritten positives , which are worse then popish traditions in that they are not the expresse word of god , by their own grant ? . let the formalist assure us , that after this , some moses and elias shall arise and write scripture touching the surplice and crosse , that they are the very minde of god , as the lord could assure the church between adam and moses , that all divine truths which he had delivered by tradition , should in gods due time be written in scripture , by moses , the prophets and apostles : i think they shall here fail in their undertakings . hence the argument standeth strong , the jevvs might devise nothing in doctrine , worship , or government ; nay , neither the patriarchs nor moses , nor the prophets of their own head , without gods immediate tradition , or the written scripture ( which are all one ) ergo , neither can the church , except she would be wiser then god in the scriptures . . hookers various and harmonious dissimilicude of gods g●iding his ch●rch , is his fancy : this variety we admire , as it is expressed , he● . . . but hooker would say ( for he hath reference to that place ) god at sundry times , and in divers manners , spake in time past unto the fathers by the prophets , and now to us by hi● son : but test of all , he hath revealed his will , by the pope of rome , and his cursed clergy , that we should worship images , pray to saints , and for the dead , beleeve purgatory , &c. and now by humane prelates , he hath shown his will to us , touching crossing , surplice : now papists , as horantius , sanderus , malderus , bellarmine , and others say , most of the points that are in question between them and protestants , and particularly church-ceremonies , are unwritten traditions delivered by the church ; beside the warrant of scripture ▪ . we grant that there was no uniform church-government in the apostles time , deacons were not at the first , elders were not ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every church : but this is nothing against a platform of vniform government ▪ which cannot be altered in gods word . for by this reason the learned and reverend mr. prynne , because points of government did grow by succession of time ; cannot infer therefore that government which the immediately inspired apostles did ordain in scripture , is alterable by men ; then because , . fundamentals of faith and salvation , were not all delivered at first by god ; there is no uniform , no unalterable platform of doctrinals and fundamentals set down in scripture . for first , the article of christs death and incarnation , was obscurely delivered to the church in paradise : sure the article of christs making his grave with the wicked , of his being put to death for out transgressions , though he himself was innocent ; his justifying of many by faith , were after delivered by isaiah , chap. . and by succession ●f time , many other fundamentals , as the doctrine of the written moral law , in the moral positives thereof , were delivered to the church : but i hope from this successive addition of fundamentals , no man can infer ▪ . there is no uniform platform of the doctrine of faith , set down in the old testament . . none can hence infer , because all points ▪ fundamental were not delivered to the church at first ; the refore the church ▪ without any expresse warrant from god , may alter the platform of fundamentals of faith , as they take on them to adde surplice , crossing , &c. and many other positives to the government of christ without any expresse warrant of the word . . our argument is close mistaken , we argue not from the patern of government , which was in the apostles times , at the laying of the first stone in that church ; then the apostolike church had indeed no officers ; but the apostles and the seventy disciples we reason not from one peece , but from the whole frame , as perfected by the ministery of the lords apostles . . we argue not from the apostolike church , as it is such a church ; for apostles were necessary then , as was community of goods , miracles , speaking with tongues , &c. but we draw an argument from the apostolike church ; as the first christian church , and since the law was to come from zion , and the word of the lord from jerusalem , isai . . . and the lord was to reign in mount zion , and in jerusalem before his ancients gloriously , isai . . . and the lord was to reign over his people in mount zion , from henceforth and for ever , micah . , . and christ for that gave a special command to his disciples , not to depart from jerusalem , but wait for the promise of the father , which they had heard from christ ; therefore this church of jerusalem was to be a rule , a patern and copy for the government of the visible kingdom and church of christ , in which christ was to reign by his own word ▪ and law , mi● . . , . and so the spirit descended upon the apostles in the framing and governing of the first church , in so far , as it was a christian church , and they were to act all , not of their own heads , but as the holy ghost led them in all truth , in these things that are of perpetual necessity ; and in such as these , the first church is propounded as imitable : now we do not say in apostles , which had infallibility of writing canonick scripture , in miracles , speaking with tongues , and such like , that agreed to the apostolike church , not as a church , but as such a determinate church in relation to these times , when the gospel and mystery of god , now manifested in the flesh , was new taught , and never heard of before , did require miracles , gift of tongues , that the gospel might openly be preached to the gentiles , we do not ( i say ) urge the apost●like church and all the particulars for government in it , for a rule and patern to be imitated . and if master prynne deny , that there is an uniform government in the apostles times , because god himself added to them deacons & elders , which at first they had not , & removed apostles , miracles , gifts of healing , and tongues : then say i ; first , the canonick scripture is not uniform and perpetual : why , for certainly once there was no canonick scripture but the books of moses , and after the holy ghost added the book of the psalmes , and the prophets ; and after the nativity and ascension of our lord to heaven , the apostles did write canonick scripture : i hope , this is but a poor argument to infer , that there is no vniform and unalterable platform of divinity in the old and new testament , and yet the argument is as concludent the one way , as it is the other : . we do not so contend for an vniform and unalterable platform of church-government in the word ; as it was not free to the lord and law-giver to adde , and alter at his pleasure , only we hold it so vniform and unalterable , that this platform is not shaped like a coat to the moon , or alterable at the will of men , without expresse warrant of the lords word , and to rise and fall with the climate , and the elevation of nationall customes ; and therefore the argument is nothing concludent , and judge what can be made of these words of the learned mr. prynne : the government and officers of all churches , not being de facto , one and the same in all particulars in the very primitive times , as well as since , it can never be proved to be of divine right , and the self same in all succeeding ages , without the least variation , ●inee it was not so in the apostles dayes : for this is all one as to say , the canonick scripture was not one and the same , in the apostles and prophets times , but admitted of divers additions ; ergo , now in our daies canonick scripture is not one and the same , but may also suffer the like additions : . because god himself added to canonick scripture , and to the government of the church in the apostles dayes ; ergo , men may without warrant from god , adde in our dayes to canonick scripture , and to the government and officers of the church : . the government and officers in the apostles time were not of divine right , but alterable by god ; ergo , apostles , evangelists , pastors , teachers , workers of miracles were not of divine right in the apostles times , but might have been altered by men , without the expresse warrant of god : but will any wise man believe that pauls apostleship was alterable , and might be changed by the church ? since he saith , gal. ● . . paul an apostle , not of men , neither by men , but by iesus christ , and cor. . . when paul saith , and god hath set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or instituted some in the church ; first , apostles , secondly , prophets , thirdly , teachers , after that miracles , then gifts of healing , &c. and eph. . . when christ ascended on high , he gave some apostles , some prophets , and some evangelists , and some to be pastors and teachers , . for the perfecting of the saints , &c. can it enter into the head of any man to say , some churches had apostles and evangelists , and pastors , and miracles , and some not ; ergo , apostles , and pastors , are not by divine right ; ergo , because they were not in all churches , therefore they were alterable at the will of men ? and a surplice , and crosse in baptisme hath as much of divine institution , as the calling of the apostle , or of a pastor , and truly to me , it is bold divinity to say , that pastors set over the flock by the holy ghost , act. . . and whos 's due qualifications are so specified , tim. . and elders , tim. . . and teachers placed by god in the church , cor. . may be all turned out of the church , by men , as having no divine right to be there , and that men may set up other alterable officers in their place ; for by this reason the apostles , by that ordinary spirit , that is now in church-rulers , might without their apostolick spirit , or any immediate warrant from christ , have altered the whole frame of apostolick-government , and church-officers , as the church may upon motives from themselves not warranted from the word , turne out surplice , crosse , and all such stuffe out of the church . master prynne . the apostles speech , cor ▪ . , , . there are diversity of gifts , but the same spirit , there are diversity of operations , but the same god , compared with chap. . to . and c. . v. . to . i made my self a servant to all , that i might gain all , &c. parallel'd with act. . , , , , . to . and chap. . . to . the churches of judea did retain the use of circumcision , purification , and other iewish rites , which the gentiles by the apostles resolution were not to observe , and act. . . the apostles frequented the iewish temple , and synagogues ( conforming themselves to the order and discipline thereof ) and their own private christian assemblies ; all this will clear , that all churches had not one and the self same church-government . ans . if diversity of gifts , as to be a speaker with tongues , a prophet , a pastor , will prove the discipline to be alterable at the churches will , as are surplice , crosse , &c. i shall think men may infer any thing they please out of the scripture ; and that to be apostles , past●rs , are as indifferent and variable as eating of meats , cor. . and pauls taking of wages at corinth , cor. . which none can say ; for if the church should now command us to abstain from such and such meats , as the apostle doth , cor. . we should call that , and do call it , in the romish church , a doctrine of devils , tim. ▪ , , . all brought for this , from act. . act. . tendeth to this , the lord himself for the then weaknesse of the jews , of meer indulgence appointed some things to be indifferent , and abstained from , in the case of scandall : therefore circumcision , purification , sacrifices of bullocks , and sheep ; and all the ceremonies of moses his law , may be commanded by the church , so they have another signification then they had before , and shadow out christ who is already come : but because god hath made some things indifferent , shall it follow that the pope , yea , or any church on earth can create an indifferency in things ? they must then take from things their morall goodnesse or conveniency with gods law , and take from them their moral badnes , & disconveniency to gods law , which to me is to change the nature of things , and to abrogate and change gods laws : it is true , p. martyr , cor. . . saith , paul was made all things to all men , quoad ceremonias , & res medias , in that he circumcised timotheus : the law ( saith he ) was abrogated , v●rum id non adhuc judaeis liquebat ; the jews were to be spared for a time , but only for a time , and therefore when the gospel was sufficiently promulgated ; paul said , gal. . to be circumcised was to lose christ , and he refused to be a servant to peter in his sinful iudaizing , gal. . and withstood him in the face : now , certain it is , peter knew christ was come in the flesh , and that his iudaizing did not lay bands on his conscience , he preached the contrary , act. . and if peter did iudaize , as formalists observe ceremonies , and the galathians were circumcised the same way ( for they knew circumcision had no typicall relation to christ to come , they believed he was already come ) then without cause , paul , gal. . and . did rebuke , and argue either peter or the galathians of sinfull iudaizing ; which to say , were to speak against the gospel . but certainly the vniformity , and immutability of all these ceremonies was , that then when the gospel was sufficiently proclaimed to all , to be under the law of ceremonies in any sort was damnable , and so is it now : and as the apostles and church then set up no ceremonies , no surplice , no crossing , because they had no word of christ to warrant them , neither can we do the like now ; and they complyed for a time with the iewish ceremonies , being yet indifferent , but not but by warrant of the commandment and resolution of the apostles , and the like are we obliged unto now , had we a warrant of the like indifferency of prelates , surplice , crosse , and that we were obliged to use them to gain the weak , in regard : . they were once obligatory ordinances of god : . and if the day light of the gospel were not yet sufficiently risen to shine upon those who are not wilfully ignorant , and had not yet acknowledged the gospel to be gods word , we should also be obliged to ceremonies ; yea , we durst not yield to any law to lay them aside , as many formalists , who hold them lawfull , have done . mr. prynne . from the creation till moses , there was no one vniversall set form of church-government , to be observed in all the world : nor one form of discipline under the tabernacle , another under the temple . ans . all this concludeth not what is in question ; it s but the popish argument : this is to be concluded , that enoch , seth , noah , abraham , the patriarchs and moses did set up a church-government of such timber as humane prelates , crosse , surplice , without any expresse warrant from gods mouth , and which they might alter by their own spirit ; for this argument is , god might alter ; ergo , the church now may alter without a warrant from god. and shall we believe that the patriarchs and moses by their own spirit without any commandment of god , might at their pleasure set up , and put down prophets , circumcision , tabernacle , temple , laws for sacrifices , priests , levites , arke , putting the leaper in , or putting him out of the campe , cutting any soul off from the congregation of the lord , as our men will cry up , and down ceremonies , and put on them the weight of a talent , or a feather , without any word of god ? the scripture cryeth the contrary so often , saying , and the lord spake unto moses , saying , speak thou unto the children of israel : could formalists say that , and christ spake unto the prelats , and the church , and said , command the pastor to crosse the infant , and appoint unto your selves a prelate over the pastors : i should gladly agree to the mutable frame of humane government . mr. prynne . there are but for the most part , generall rules prescribed to us for the very ordering and regulating of our thoughts , words , actions , lives , apparell , children , servants , families , calling , &c. in the word ; ergo , there be but generall rules for discipline and church-government , which admit variety ; the former do more immediately concern every man , the other more remotely . ans . if the word of god do not more particularly regulate our thoughts , as , psal . . . psal . . . isa . . . ier. . . act. . . and our words and actions by which we must be judged , isa . . . ier. . . mal. . . ier. . . matth. . , . rev. . . rev. . . cor. . . prov. . . sam. , . psal . . . prov. . , . then the scripture doth warrant surplice , and crossing , and kneeling to creatures , and humane prelats , which are changeable , and alterable circumstances and adjuncts of worship , that may be , and may not be , and things indifferent ; it shall follow , that for the most part , it is indifferent to do evil or well , sin or not sin , in thought , word and actions ; and we have no warrant in scripture for eschewing sin , or not eschewing it in the most of our actions . i confesse there is little need to walk , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurately , eph. . . and to cleanse our wayes , psal . . . according to the word ; if words , thoughts and actions , may go at random , as if they were variable and indifferent ceremonies , god throweth not men in hells torments , to be eternally miserable , for circumstances ▪ . for the acts of our calling , if they be morall , they are regulated as particularly by the word , as to believe , love and fear god , or the creature ; if artificiall , they are not of our consideration . . that morall acts of decent usage of the ordinances , do not immediately concern men , is admirable to me . mr. prynne : to the argument of moses his doing all according to the patern shown in the mount , it is answered : . the tabernacle wa● no part of the church of the israelites ; but only the place of meeting for worship , answerable to our churches and chappels , and so was the temple ; but i pray you , god prescribed the height , length , bredth , form of tabernacles , ark , altar , of every pin , ergo , hath christ as punctually prescribed to all christians , and nations , in expresse words , the form , matter , dimensions of all christian churches , temples , chappels , tables , challices , pulpits , pews , not varying in one pin . . god named the men , bezaliel , and aholiah , who should make the tabernacle and all the implements thereof . . god expressed the frame , fashion , colours , of the holy garments of aaron and his sons : shall it follow , ergo , only the artificers whom god nameth , immediately , and none but embroyderers , goldsmiths , carpenters , &c. not pastors and elders are to build up the spirituall churches of christ , ergo , the form , matter and colour of ministers , and elders garments are particularly set down in the new testament . . the tabernacle and temple were corporall things made by mens hands , not spirituall buildings of mens spirits . . all these of the patern were delivered to moses the temporall magistrate , not to aaron the priest ; ergo , the church under the gospel is not a spirituall building , whose maker and builder is god ; and all is to be ordered by the civill magistrate , and lay-artificers , not by pastors : i wonder also you alledge not noahs ark : and all in the new testament , are not so particularly set down , as in the old. ans . the tabernacle was no part of the church ; but being a type and the implements of it , to the least pin , particularly expressed by god to moses ; far more must we have from god an expresse for every ceremony , not to retort this also , that a corner-cap , or a surplice , is no part of the church , and is indeed a teaching sign , and so should not be counted a positive of church-policy . . most false it is that the tabernacle and temple were nothing but a meeting place of the people for worship , as our churches or chappels , are , . because it is to argue the holy ghost of want of wisdom , to spend so much canonick scripture in setting down things idely , not tending , at all to edification , and teaching us nothing of god , and in specifying the form , height , length , bredth , curtains , candlesticks , sockets , rings , of naturall places that contained their bodies ; for what should it edifie us , if god should describe so particularly all the churches and meeting places of the people under the new testament ? now certain it is , whatsoever things were written afore time , were written for our learning , rom. . . . many things in the tabernacle , as candles in day light , rings , sockets , shew-bread , belonged nothing to a naturall place , as our chappels , or meeting houses do . . expresly the scripture maketh them more then places ; to wit , holy , religious , and typicall signes of divine institution ; as the tahernacle was a type , heb. . . . heb. . , . &c. heb. . , , . and the temple a type of christs body , ioh. . . ioh. . , . and all these were types and shadows of heavenly things , heb. chap. , , . gal. . . . &c. col. . . . which our churches and chappels are not , being only places common to sacred and civill actions . . god therefore can no more in expresse words set down , the form , matter , dimensions of christian churches and chappels , then of the synagogues of the iews which had no morall use for edification and instruction . . yea , because the tabernacle and temple and their implements , were teaching shadows of good things to come , and our churches and chappels are not so , nor have they any morall or religious use or influence on our spirits as the tabernacle and temple had ; therefore the lord , who is expresse in all morals , which of their own nature do teach and edifie ; he behoved to name bezaliel , and aholiah , and the form and colour of the priests garments , which also are typicall , and could not name our elders , or the colour or form of their garments . . all these weak retortions , suppose that the tabernacle and temple were types of our meeting houses for worship , which is a meer conjecture ; they were no more types of our chappels , then of the iewish synagogues ; we may not expound types at will , but as the holy ghost expoundeth them to us in the new testament : and this is a conjecturall exposition , and a dream to make bezaliel and aholiah , types of embroyderers and tradesmen . . we know the tabernacle and temple were corporall things made with hands , and that they are things different from the spirituall things that they signifie ; as the sign and the thing signified ; as therefore the lord is expresse in the elements and rites of the supper of the lord , because all of them , bread , wine , taking , eating , breaking , pouring out the wine , drinking , are teaching and edifying signes ; and our lord never left it to the wisdom of men , to devise signes to teach themselves : so in like manner , should the lord expresly specifie all the teaching and signifying signes in the old testament ; and as moses might devise none of his own , but was tyed to follow the patern , which the lord himself shewed to him in the mount : so are we now under the new testament , tyed to the patern of that same will revealed in the word ; and it is laid on us , not to be wise above that which was written ; and it is of perpetuall equity : the supream law-giver , never left it to the wisdom of angels , or men , or prophet , apostle or church , to serve and worship god as they thought good : but he himself particularly prescribed the way , signes , and means : and because god hath not been pleased in the new testament to specifie types of christ incarnate , and come in the flesh already ; therefore are we obliged in conscience to believe , and practise no more , either in doctrinals , or teaching types , or positives of church-policy , then our patern in the mount , the scripture hath warranted to us , to be the will of god , and in this and this only , standeth the force of the present argument unanswered by paterns of unwritten traditions , and not in these loose consequences , that we under the new testament should have these types and policy that the church of the iews had , which is the doctrine of papists and formalists following them , not ours ; for they prove their pope and prelat from the iewish high priest , their surplice , from the linnen ephod of jewish priests ; their humane holidayes , from the iewish dayes ; their kneeling to bread , from their bowing toward the ark. . it is not true , that the tabernacle and temple were meer corporall things , no more then bread and wine in their spirituall relation , are meer corporall things : the lords end , use and intent , in the tabernacle and temple , was , that they should be to the people images , and shadows of heavenly and spirituall things , heb. . . heb. . . . that all the things of the tabernacle , were delivered to moses as a king , and not as a prophet and writer of canonick scripture , heb. . . heb. . luk. . . . luk. . . is an untruth , except formalists make the king so the head of the church , in prescribing laws for the policy thereof , as they make him a canonick writer , as were david , moses , solomon , from whose example they would prove the king to be the head of the church : but i judge moses saw the patern in the mount , and god face to face , as a prophet whose words are scripture to us , deut. . . and there arose not a prophet since in israel like unto moses , whom the lord knevv face to face ; and as a prophet , not as a king , his face did shine , exod. ▪ , , . and he was commanded as a prophet , to write the law not as a king , numb . . . . moses is made the most eminent prophet that was in the old testament . and why ? because god spake to other prophets by dreams and visions ▪ but he spake the law and written scripture to moses , mouth to mouth : this should not be a comparison between prophet and prophet , but between prophet and king , by this learning . . we judge noahs ark doth prove the same , it being a speciall type of the church , pet. . , . and he built it by faith , heb. . . and so by a word of god , and at gods speciall direction , in all the length , bredth , formes of it , and not of his own head , gen. . , , &c. and is commended by the spirit of god for so doing , gen. . . thus did noah according to all that god commanded him , so did he . and formalists should deserve the like testimony , if it could be said of them , and as the lord commanded the church , in creating prelats , surplice , and all the positives of church-policy ; so did she . and so saith calvin , on genesis . . . and p. martyr , and musculus piously on this place : and with them , vatablus . hence i judge all other things in this , and the following arguments answer . sect . iv. any positives not warranted by some speciall word of god shall be additions to the word of god : but these are expresly forbidden , deut. . . deut. . . prov. . . rev. . , . to this formalists answer : . they have a generall commandment of god , though not a speciall . ans . so have all the unwritten traditions of papists ; hear the church , she is magistra fidei ; so doth the papist horantius answer calvin , that the spirit of god hath given a generall and universall knowledge of mysteries of faith and ceremonies belonging to religion , but many particulars are to be received by tradition from the church : but of this hereafter . . master prynne answereth that is a wresting , these texts ( saith he ) speak only of additions to books or doctrines of canonical scriptures then written , not of church-government or ceremonies ; yea , god himself after the writing of deutronomy caused many canonicall books of the old and new testament to be written : many additions were made to the service of god in the temple not mentioned by moses . another answer r. hooker giveth , teaching with papists , bellarmine ( as in another place after i cite ) with cajetane , tannerus and others ; that additions that corrupt the word are here forbidden , not additions that expound and perfect the word : true it is , concerning the word of god , whither it be by misconstruction of the sense , or by falcification of the words , wittingly to endeavor that any thing may seem divine , which is not , or any thing not seem , which is , were plainly to abuse even to falcifie divine evidence : to quote by-speeches in some historicall narration , as if they were written in some exact form of law , is to adde to the law of god. we must condemn ( if we condemn all adding ) the jevvs dividing the supper in tvvo courses : their lifting up of hands unvvashed to god in prayer , as aristaeus saith , their fasting every festivall day till the sixth hour . though there be no expresse word for every thing in speciality , yet there are general commandments for all things ; say the puritans , observing general rules , of . not scandalizing : . of decency : . of edification : . of doing all for gods glory . the prelate vsher , in the question touching traditions ; we speak not of rites & ceremonies , vvhich are left to the disposition of the church , and be not of divine , but of positive and humane right : but that traditions should be obtruded for articles of religion , parts of worship , or parcels of gods vvord beside the scriptures , and such doctrines as are either in scriptures expresly , or by good inference we have reason to gainsay . here is a good will , to make all popish traditions that are only beside , not contrary to scripture ( and in the popish way all are only beside scripture ) as lawfull , as our ceremoniall additions , so they be not urged as parts of canonicall scripture : well , the places deut. . & . prov. . rev. . ( say our masters of mutable policy ) forbid only scripturall , or canonicall additions , not ceremonial additions : but i wonder who took on them to adde additionals scripturall : if baals priests should adde a worship of iehovah , and not equall it with scripture , nor obtrude it as a part of moses's books , by this means they should not violate this precept : thou shalt not adde to the word , &c. . additions explaining the word , or beside the word , as crossing the bread in the lords-supper are lawfull , only additions corrupting , or detracting from the word , and everting the sense of it , are here forbidden , and in effect these are detractions from the word , and so no additions at all by this distinction are forbidden , but only detractions : the word for all this wil not be mocked , it saith , thou shalt not add , thou shalt not diminish . but the truth is , a nation of papists answer this very thing for their traditions . . bishop ans . to the . part of refor . catho . of trad. § . . pag. . the words signifie no more , but that we must not either by addition , or substraction , change or pervert gods commandments , be they written , or unwritten : else why were the books of the old testament written aftervvard ; if god had forbidden any more to be written or taught , beside ▪ that one book of deutronomy ? shall we think that none of the prophets that lived and wrote many volumns after this , had read these vvords , or understood them not , or did vvilfully transgresse them ? d. abbot answereth , what the prophets vvrote , serve to explain the law , they added no point of doctrine to moses lavv , for exod. , . moses vvrote all the vvords of god , deut. . , . moses wrote this lavv , then he vvrote not a part of the law , and left another part unvvritten . the iesuit tannerus answereth the same in terminis with the formalists : colloquio ratisbonensi foll . . & . d. gretserus , ad dicta , resp . prohiberi additionem quae repugnet verbo scripto , non autem illam , quae verbo scripto est consentanea cujusmodi sunt traditiones — post pentateuchum accesserunt libri josue , prophetarum , &c. tamen nemo reprehendit , quia illi libri fuerunt consentanei sacrae scripturae : additions contrary ( say they ) to the vvord are forbidden , not such as agree vvith the vvord , such as are all the traditions of the church ; for after deutronomy vvere vvritten the books of ioshua and the prophets ; so cajetan . coment in loc. prohibemur ne ●ingamus contineri in lege , quod in ea non continetur , nec subtrahamus , quod in ea continetur , gloss . interline : non prohibet veritatem veritati addere , sed falsitatem omnino removet . lira . hic prohibetur additio depr●vans intellectum legis , non autem additio declarns aut clucidans , tostatus in loc. q. . ille ( pecat ) qui addit , addit tanquam aliquid de textu , vel necessarium , sicut alia qu● sunt in textu velut dictum a spiritu sancto , & hoc vocatur propriè addere . formalists ( as dr. morton say ) it is sin to adde to the vvord any thing , as a part of the written vvord , as if ceremonies were a part of the vvritten scripture , and spoken by the immediate inspiring spirit that dyteth canonick scripture , they come only a● arbitrary and ambulatory adjuncts of worship from the ordinary spirit of the church , and are not added as necessary parts of scripture , or as doctrinals ; so papists say , their traditions are not additions to the written vvord , nor necessary parts of the vvritten scripture , but inferiour to the scripture . . they say their traditions are no part of the written word or scripture ; for they divide the word of god in two parts , as bellarmine , turrian , tannerus , stapleton , becanus , all of them say , aliud est verbum dei scriptum & dicitur scriptura sacra , aliud est verbum dei non scriptum , & dicitur ecclesiae traditio ; there is one vvord of god vvritten , called the holy scripture ; and there is another vvord of god not vvritten , and it is called the tradition of the church . now their tradition is no more a part of the scripture ( but another part of the word of god contradistinguished from scripture ) then the body is a part of the soul , or scotland a part of england , for both england and scotland are collaterall parts of great brittain ; the scripture ( say they ) is the unperfect rule of faith , and not the compleat will of god , as touching faith or manners , but scripture and tradition together , are the perfect and totall rule : so say formalists , that scripture is the compleat and perfect rule of faith and manners to regulate all our morall acts ; but the other part of the distinction is , that scripture is not a compleat and full rule to regulate all our morall acts whatsoever , whither of faith or manners or church-policy , as it is no rule to my conscience and practise to believe , for orders , cause and obedience to my superiours , and for decency that i am to wear a religious significant linnen creature called a surplice , or not to wear it , or that i am to excercise , or not exercise that grave action of drawing my thumb crosse the air above the face of a baptized childe vvhile i baptize , to betoken his dedication to christs service : and hitherto neither traditions , nor positives of church-policy are added , as necessary parts of written scripture : . traditions are not added to the scripture , by papists , as coming from the immediatly inspiring spirit that dyted and wrote scripture , more then our ceremoniall positives of policy : it s true , papists say they come from an infallible spirit : but formalists ( i hope ) refer not their unwritten positives to so noble blood ; yet in this , they agree that traditions are not added by them , as descending from the immediate inspiring spirit of written scripture : therefore cornelius a lapide saith , non addetis ad verbum quod vobis loquor , aliquid , scilicet tanquam meum , vel a me dictum aut jussum , nulli enim homini licet prescripta aut precepta sua pro preceptis a deo ( a spiritu sancto immediatè inspirante ) dictatis , aut pro scripturis sacris addere ; it is not lavvfull for any man to adde to the vvord any thing of his ovvn , as his ovvn , or as spoken and commanded by himself : for no man may broach his own injunctions and precepts , as if they were the precepts taught by the immediate inspiring spirit , speaking in the scriptures . hence papists teach that their traditions flow from a little lower spring , then from the immediately inspiring scripturall spirit ; so i make this good from famous iesuites ; cornelius a lapide , in deut. . , . saith , sed et ipsi judaei multa addiderunt legi , ut coelaturas , omnemque ornatum templi ; ut festum sortium sub eester , festum dati ignis , festum encaeniorum &c. hec enim non a de● , sed a judaeis sancita et instituta sunt , denique hec non sunt addita , sed potius inclusa legi dei : quia lex jubet obedire parentibus , magistratibu● , pontificibus eorumque legibus . the jevvs ( saith he , objecting the instances of formalists ) added many things to the lavv , as the ingraving and adorning of the temple , the feast of purim , of dedication &c. and these traditions vvere not ordained and instituted by god ( ergo , not by the immediate inspiring spirit , as is the holy scripture ) but by the iews , and they were not added to the law , but included in the law , because the law biddeth obey superiors and their laws ; whence it is evident , that these very ceremoniall traditions of papists , for which formalists contend , are not added to the word as coming from god , or the immediatly inspiring spirit that diteth scripture ; but from the church , without warrant of scripture , just as popish traditions , which we count unlawfull additions to the word . and tannerus the iesuit saith , tom. . in . de fide , spe et cha . dis . . de fide q. . dub. . that the assistance of the spirit that the church hath in proposing unwritten traditions , requireth no positive inspiration or speech made by god to the church ; but it is enough that the church have a very negativehelp of god only , by which she is permitted not to erre : his words are these : nam assistentia illa dei , quà ecclesiae adest , ne ejusmodo rebus fidei ( in traditionibus non scriptis ) proponendis erret , por se non dicit , nec requirit positivam inspirationem , se● , locu●●on●m divinam ipsi ecclesiae factam , sed contenta est quovis auxilio dei etiam mere negativo , quo fit ut ecclesia ijs in rebuus non sinatur errare : cum tamen nova revelatio utique novam inspirrtionem seu locutionem dei aliquid positivè notificantem significet . and the like saith malderus , in . de virtu . theolog. that , though traditions come from an infallible spirit , no lesse then scripture ; yet traditions are the word of god , because they are heard and constantly believed : but the holy scripture is the word of god , because written by the inspiration of the holy spirit . q. . art. . dub. . pag. . and therefore he maketh two sorts of traditions , some meerly divine , vvhich the apostles received either immediately from the holy ghost , or from the mouth of christ , as those touching the matter and form of the sacraments : others ( saith he ) are properly apostolick , as those touching the lent fast , instituted by the apostles . ib. tract . de trad . q. vnic . dub. . traditiones ( inquit ) per apostolos traditae , aliae sunt divin● , quas immediatè ipsi a spiritu sancto dictante , v●l ex ore christi acceperunt ; ut de materia et potissimum de formis sacramentorum ; aliae autem propri● dicuntur apostolica , ut de iejunijo quadragesimali , quod apostoli i●stituerunt . hence it is evident , if papists cannot but be condemned of impious additions to the scriptures , by these places , deut. . deut. . formalists are equally deep in the same crime : and the same is the answer of malderus , ibid. dub. . vetat . apoc. . ne quis audeat divinam prophetiam depravare , assuendo aliquid aut abradendo . turrianus , tom . de fide . spe . et cha . de traditio . disp . . dub. . pag. . respondetur joannem planè probibere corruptionem libri illius , non tamen prohibet ne alij libri scribantur , vel alia dogmata tradantur . stapletonus , relect. prin. fidei doct. contaver . . q. ▪ art. . sed non prohibet vel legis interpretationem per sacerdotes faciendam ( imò hoc disertè prescribit , deut. . ) vel aliquid aliud in fidem admittendum qúod lege scriptâ non contineatur . alioqui quicquid postea prophet● predicaverunt , et divinis scripturis adjectum est , contra hoc dei mandatum factum censeri debet . learned d. roynald answereth , apolog. thes . de sac . script . pag. , . and saith : this very law of moses promiseth life eternall to those that love the lord vvith all their heart , and , that the prophets added to the writings of moses , no article of faith necessary to be believed ▪ but did expound and apply to the use of the church , in all the parts of piety and religion , that vvhich moses had taught . lorinus , followeth them in deut. . . christus ( inquit ) et apostoli pentateucho , plura adjecerunt , immò in vetere testamento , iosue , prophetae , reges , christ ( saith he ) and the apostles added many things to the five books of moses ; yea , in the old testament , ioshua , the prophets and the kings , david and solomon , did also adde to moses . but the truth is , suppose any should arise after moses , not called of god to be a canonick writer , prophet , or apostle , and should take on him to write canonick scripture , though his additions for matter were the same orthodox and sound doctrine of faith and manners , which are contained in the law of moses and the prophets ; he should violate this commandment of god : thou shalt not adde . for scripture containeth more then the sound matter of faith ; it containeth a formall , a heavenly form , stile , majesty and expression of language , which for the form , is sharper then a two edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart , heb. . . if therefore , the prophets and apostles had not had a commandment of god to write canonick scripture , which may be proved from many places of the word , they could not have added canonick scripture to the writings of moses . but the answer of d. roynald , is sufficient and valid against papists , who hold that their traditions are beside , not contrary to the scripture ; just as formalists do , who say the same for their unwritten positives of church-policy : but our divines answer , that traditions beside the scripture , are also traditions against the scripture , according to that , gal. . . but if we or an angel from heaven preach any other gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beside that which we have preached unto you , let him be accursed : and papists more ingenious then formalists in this , confesse , that , if that of the apostles , gal. . . be not restricted to the written word , but applyed to the word of god in its latitude , as it comprehendeth both the written word or scripture , and the unwritten word or traditions ; then beside the word is all one with this , contrary to the word , which formalists constantly deny . for lorinus the jesuit saith , comment . in deut. . . quo pacto paulus anathèma dicit , gal. . . iis , qui aliud evangelizant preter id quod ipsi evangelizaverit , id est , adversum et contrarium . so doth cornelius a lapide , and estius expound the place , gal. . . and they say , that paul doth denounce a curse against those that would bring in a new religion and judaism beside the gospel : but withall , they teach , that the traditions of the church are not contrary to scripture , but beside scripture ; and that the church which cannot e●re , and is led in all truth , can no more be accused of adding to the scripture , then the prophets , apostles and evangelists who wrote after moses , can be accused of adding to moses his writings ; because the prophets , apostles and evangelists , had the same very warrant to write canonick scripture , that moses had ; and so the church hath the same warrant to adde traditions to that which the prophets , evangelists and apostles did write ; which they had to adde to moses ; and therefore the councel of trent saith , s. . c. . that , unwritten traditions coming either from the mouth of christ , or the ditement of the holy spirit , are to be recieved and religiously reverenced with the like pious affection and reverence that the holy scriptures are received , pari pietatis affectu ac reverentiâ ; and the truth is , laying down this ground , that the scripture is unperfect , and not an adequat rule of faith and manners , as papists do ; then it must be inconsequent , that because traditions are beside the scripture , which is to to them but the half of the word of god ; yea , it followeth not , this popish ground supposed , that traditions are therefore contrary to the scripture , because beside the scripture , no more then it followeth that the sacraments of the new testament , baptisme , and the supper of the lord , in all their positive rites and elements are not ordained and instituted in the old testament ; and in that sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beside the old testament ; that therefore they are against the old testament ; though we should imagine they had been added in the new testament , without all warrant of speciall direction from god , by the sole will of men ; or because some ceremonials commanded of god , are not commanded in the morall law or decalogue , either expresly or by consequence ; and so these ceremonials , though instituted by the lord , be beside the morall law ; that therefore they are contrary to the morall law : yea , to come nearer , because the third chapter of the book of genesis , containing the doctrine of mans fall and misery , and redemption by the promised seed , is beside the first and second chapters of the same book , it doth not follow that it is contrary , or that moses adding the third chapter , and all the rest of the five books , did therefore ●ail against this precept , thou shalt not adde to that which i command thee : for certain it is , that there are new articles of faith in the third chapter of genesis , which are neither in the first two chapters expresly , nor by just consequence ; but if the church or any other of jews or gentiles should take upon them to adde the third chapter of genesis to the first and second , except they had the same warrant of divine inspiration that moses had to adde it , that addition had been contrary to the first two chapters , and beside also , and a violation of the commandment of not adding to the word ; so do formalists and the prelate vsher in the place cited presuppose that the scripture excludeth all traditions of papists , because the scripture is perfect in all things belonging to faith and manners , but it excludeth not all ceremonies , which are left to the disposition of the church , and be not of divine , but of positive and humane right : hence it must infer the principle of papists , that the scripture is not perfect in all morals , for it is a morall of decency and religious signification , that a childe be dedicated to the service of christ , by the sign of the crosse . now what can be said to thi● , i know not , but that the sufficiency , and perfection of scripture doth no whit consist in holding forth ceremonials ; but only in setting down doctrinals . why ? and papists say the same , that the scripture is perfect , though it teach us not any thing of tradionals in speciall , yet in generall it doth hold forth the traditions of the church . so tostat . abulens . in deut. . v. . ad lit . saith , hic commendatur lex ex perfectione , quia perfecto , nec addi potest , nec auferri debet : here the law of god is commended ( saith he ) from its perfection , and that is perfect , to which nothing can be added , and from which nothing should be taken : yea , so far forth is the scripture perfect , in the articles of faith , that castro in summa . c. . canus locor . theolog. l. . c. . and l. . c. . and tannerus tom . . in . disp . . de fide . q. . dub . . saith , we are not now to wait for any new revelation of any verity unknown to the apostles , et nihil novi definiri ab ecclesia apostolis incognitum , and all verities now revealed were implicitely believed by the apostles , and contained in vniversall generall precepts , as that the saints are to be worshipped , that canonicall books containeth the word of god : the bishops of rome are the true successors of peter , and catholick pastors , &c. and he saith , quod ecclesia non posset novum fidei articulum condere , communiter etiam docent scholastici in . dis . . & he subscribeth to that truth of vincentius lyrinensis , c. . in ecclesia nulla nova dogmata procudi , sed pretiosam divini dogmatis gemmam exsculpi , fideliter cooptari , adornari sapienter , ut intelligatur illustrius , quod antea obscurius credebatur : no new points of saith , or manners are forged in the church , but the precious pearl of divine truth is in it polished , faithfully applied and wisely illustrated , that they may be more clearly understood , which before was more obscurely beleeved ; so that to say , the perfection of scripture consisteth not in particularizing all the small positives of policy , is no more then papists say of the perfection of the scripture in their traditions . . moses speaketh both of the morall and ceremoniall law , called by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statutes rights , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgements and laws whatsoever extolled by david , psal . . as his delight , his joy , his heritage , his songs in the house of his pilgrimages , and of both he saith , that there is life in keeping them : now the ceremonies of moses had an exceeding great excellency in looking to christ , and being shadows of good things to come , heb. . . and our ceremonies have the same aspect upon christ : why ? but the day of the commemoration of christs death , nativity , ascension ; dedication to christ , by a crosse in the aire , should have the same influence and impression on our hearts ( if they be lawfull ) that the like ceremonies and laws had upon davids spirit , christ being the object and soul of both ? . of these ceremonies and laws , moses faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. . for this is your wisdom , and your understanding in the sight of the nations : why ? but these same ceremonies looking with a broader and fuller face on christ already come ( if christ have put any life of lawfulnesse in them ) then their dim shadows of old , should also be our : wisdom in the hearing of pagans , who know not god ? . it is a wonder to me that the learned master prynne should say that the place , deut. . speaketh nothing of church-government and ceremonies , but only of doctrines of canonicall books : for that is as much as to say the place speaketh nothing of divine ceremonies , but only of divine ceremonies , for what a number of divine ceremonies and laws are in the law of moses , which were given by the lord himself ? as is clear by the words , ver . . now therefore hearken , o israel , unto the statutes and judgements that i teach you , that ye may live , and v. . behold i have taught you statutes and judgments , which the lord my god commanded me , v. . and what nation is there so great , that hath statutes and judgements so righteous , as all this law which i set before you this day ? now of all this law the lord saith , v. . ye shall not adde unto the word which i commanded you , neither shall ey diminish . the learned and reverend mr prynne , must restrict this word of the law , which can admit of no addition , to some speciall law , either the morall only , or the judiciall and ceremoniall only , not to the former ; for then additions to the decalogue only , should be forbidden ; this never man taught : stapleton , indeed , relect. prin. fid . doctrin , cont . . q. . art. . restricteth it to the ceremoniall law only ; but moses maketh it a law as large , v. . as the word which god commandeth : and , as ( saith he ) v. . the statutes and the judgements which the lord commanded me , v. . all this law , deut. . . this written law delivered to the priests and kept in the ark , the law that all israel heard read , v. . of which it is said , v. . when moses had made an end of writing of the words of this law in a book , untill they were finished . now this was the whole five books of moses : and were there nothing of church-government in moses law ? what shall we then say of the high priest , his calling , office , habit , of the priests , levites , their charge , calling , attire , of the law of the leaper , his healing , his extrusion out of the camp , of the law of those that were defiled with the dead , of their qualification who were to be circumcised , who were to eat the passeover , or who not , who were to enter into the house of god , and congregation , who not ; not a few of these , touching church-government , are included in the law that god commanded israel , as their wisdom . . that there were many additions made to the service of god in the temple , not mentioned by moses , is nothing to purpose , except it be proved that these additions were made by the church , without any word of god , the con●rary whereof is evident , for the temple and whole patern thereof , was delivered in writing by the lord to david , chron. . . . if formalists will have no laws made but by moses , as the only law-giver , they have as good reason to say , that moses was the only canonick writer , and none but he , which is absurd . or , . that moses by his own spirit was a law-giver , and had active influence in excogitating the law ; we conceive that protestants are to own this doctrine , which tostatus imputes to us as hereticks , com. in loc. q. . quasi moses nudus minister & relator verborum ( dti ) esset , & non legem conderet : as if moses were a meer servant , and a naked reporter of the lords law and words , and not a law-maker . for in the making of laws and divine institutions , we judge that all the canonick writers were meer patients , as the people are ; for god is the commander , and moses the person commanded , and a meer servant , deut. . . mal. . . heb. . , , . and moses and all canonick writers were only to receive the word at gods mouth , and to hear it , ezek. . . as meer servants ; and in this the church of prophets and of apostles , and the church that now is , were alike : i know no authority of the one above the other . indeed , in writing and relating to the church , the will of god , and the scriptures ; canonick writers are agents inspired with the holy spirit , immediately breathing on them in prophecying and in writing scripture . but the proclaimer of a law , as such hath no influence in making the law : let it be also remembred , that as papists say two things to the place , so do formalists . . that it is not against ceremonies . . that the church is limited in making ceremonies beside the word , that they may not make them too numerous and burdensome : this i make good in the words of a famous iesuit , who citeth the words of a learned papist , approving them . lorinus , coment . in loc. refellit idem oleaster hereticos hinc inserentes institui , non , posse ceremonias ac ritus novos circa cultum dei : quam vis ipse optat moderationem in preceptis ac censuris , ut facilius & suavius possint servari : to whom i oppose that golden sentence of a man , endued with the spirit of god above any papist . calvin . com. in deut. . v. . insignis locus , quo apertè damnatur quicquid hominum ingenio excogitari potest . ibid. quoniam preposter â lasciviâ rapitur totus ferè mundus ad cultus fictitios , qui tamen precise une verbo damnantur , ubi deus ita jubet suos acquiescere positae legi , ne justiores esse appetant , quam illic docentur . all worship is precisely condemned here , or any thing devised about the worship by the wit of men . i would here meet with a grand exception of mr. hooker , eccles . polic. . book , pag. . their distinction of matters of substance , and of circumstance , though true , will not serve ; for be they great things , or be they small , if god have commanded them in the gospel , and ( if ) his commanding them in the gospel do make them unchangeable , there is no reason that we should change the one more then the other ; if the authority of the maker do prove their unchangeablenesse which god hath made , then must all laws which he hath made , be necessarily for ever permanent , though they be but of circumstances only , and not of substance . ans . . our distinction of matters of substance and circumstance rightly taken , will serve the turn : but the mistake is , in that . many things are but circumstances of worship , such as are positives and religious significant ceremonies to formalists , that are not so to us , for to wear a surplice in sacrificing to jupiter , were to make the act of wearing that religious habit , an act of religious honouring of jupiter , but to wear surplice and to sacrifice in that habit to iupiter at eight of clock in the morning , rather then at ten , in this place physicall , rather then this , is no worshipping of iupiter , but a meer physicall circumstance , neither up , nor down to the worship , and time and place physicall , are neither worship , nor religious means of worship : . time , and place , name , country , form , figure , habit or garments , to hold off injuries of sun and heaven as such ●re never commanded , never forbidden of god , and therefore the change of these circumstances can be no change of a commandment of god : we never advanced circumstances , as such to the orbe and spheare of morals ; formalists do so advance their ceremonies , and therefore if god command surplice , though by the intervening authority of his church , such cannot be altered , except god command to alter the religious signification of white linnen , but we know not where god hath commanded the alteration of any ceremonies , except that , the lords coming in the flesh , as a thing to come , must alter all ceremonies which shadow forth christ to come , when the body christ is come already : let us know such a ground for alteration of corner cap , altar , surplice , except to drive such oxen out of the temple . . we hold that the lords commanding such a thing in the gospel , is a reason why it should be necessarily permanent for ever , except the lord hath commanded it should be for a time only , as he commanded moses's ceremonies , and so gods authority of commanding a thing to be unchangeably in his worship , is a reason why it should be unchangeably in his worship ; and his commanding any thing to be for a time only , and alterably in his worship , is a reason why it should be for a time only , & alterably in his worship ; so to us gods commandment is a reason , why his own ceremonies and sacraments of the new testament should be in the church , because the law-giver hath in scripture commanded them to be : and the reason why hookers surplice and crossing should not be , is because he hath commanded no such thing : now the reasons of alteration of any laws in the gospel , is from god , never from the church : as . if god immediately inspire moses to make a tabernacle , and thereafter inspire david and solomon to make the temple in the place of the tabernacle , and give them no commandment for a tabernacle , its evident that god hath altered and removed the tabernacle , and that the alteration is not from david nor solomon : . if god command types and ceremonies to be in his church , till the body christ come , col. . . then when christ is come , and his coming sufficiently published to the world , then are his own ceremonies altered , and removed ; but not by the discretion of peter and paul , or the church , but by god himself . . when god commandeth such offices to be in his house , which dependeth immediately upon his own immediate will of giving gifts essentially required to these offices , then these offices are so long in his church , as god is pleased by his immediate will to give these gifts ; and when god denyeth these gifts essentially requisite , sure it is , his immediate wil hath altered and removed the office , not the will of the church , so the lord hath alterd and removed these offices and gifts of apostles , who could speak with tongues , and seal their doctrine with miracles , evangelists , prophets extraordinarily inspired , gifts of healing , &c. . some things are not matters of worship at all , but of goods , as the community of goods , love-feasts , matters of civill conversation , these are only in their morality , as touching distribution to the necessities of the saints , and brotherly kindenesse , unalterable , and no otherwise . now for these things that are smaller or weightier , we hold they are not in their weightinesse or smallnesse of importance to be considered , but as the authority of god hath imprinted a necessity on them , so are they obligatory to us : i am obliged to receive this as scripture , that paul left his cloak at troas ; no lesse then this , christ came into the world to save sinners , in regard of canonicall authority stamped upon both : r. hooker with other formalists , will have the lightnesse of matter to make the law alterable : truly to eat of the tree of knowledge of good and ill , being put in the ballance with the love of god in it self , is but a light thing ; yet the breach of that law involved all the world in condemnation . and what else is this , but that which papists say , that there be two sort of things in scripture ? so saith cornelius a lapide comem . on tim. . . . the law and the prophets , these god revealed and dyted to moses and the prophets ; but there are other things in scripture , as histories and morall exhortations , which canonick writers learned either by hearing , seeing , reading or meditation , there was no need these should be dyted , by the inspiration of the holy spirit , for they know them themselves , though they were assisted : . excited by the holy spirit to write ; conceptum , & memoriam eorum quae sciebant , non iis suggessit spiritus sanctus , sed inspiravit ut hunc potius conceptum , quam illum scriberent , & omnes eorum sententias & conceptus ordinavit , digessit , & direxit spiritus sanctus , v. g. vt hanc sententiam primò , illam secundò , aliam tertiò collocarent : yet estius saith on the place , the scriptures are given by divine inspiration , ita ut non solum sententiae , sed & verba singula & verborum ordo , ac tota dispositio fit a deo , tanquam per seipsum loquente ac ▪ scribente : so as not only the sentences , but every word , and the order and disposition of words is of , or from god , as if he were speaking and writing himself . now for the additions canonicall , that the prophets and apostles made to the writing of moses : i hope papists and formalists cannot with any forehead alledge them , to prove that the church may adde traditions , and alterable positives of church-policy to the written word of god , except upon the same ground , they conclude , that the church now hath the same immediatly inspired spirit , that the prophets and apostles had , and that our prelats saw the visions of god , when they saw but the visiones aulae ; the visions of court , and that their calling was , as pauls was , gal. . . not of men , neither by men , but by iesus christ : when as it is not by divine right , and was both of the king , and by court : . except they infer that the church that now is , may adde canonicall and scripturall additions to the scripture ; for such additions the prophets and apostles added to the writings of moses : and . that that precept , thou shalt not adde , &c. was given to the lord himself to binde up his hands , that no canonick scripture should ever be , but the only writings of moses , which is ( as some write ) the dream of saduces , whereas inhibition is given to the church of god , not to god himself , for what the prophets and apostles added , god himself added ; yea , to me it is a doubt ( while i be better informed ) if the lord did ever give any power of adding to his scripture at all , without his own immediate inspiration , to either prophet or apostle ; or that god did never command moses , or prophet or apostle to write canonick scripture of their own head , or that his commandment to write scripture , was any other then an immediate inspiration , which essentially did include every syllable and word that the apostles and prophets were to write : for i do not coaceive , that . god gave to apostles and prophets power to devise a gospel and write it : i suppose angels or men could not have devised it ; yea , that they could no more have devised the very law of nature , then they could create such a piece , as a reasonable soul , which to me is a rare and curious book , on which essentially is written by the immediate finger of god , that naturall theology , that we had in our first creation . . i do not conceive , that as princes and nobles do give the contents , or rude thoughts of a curious epistle to a forraign prince , to their secretary , and go to bed and sleep , and leaves it to the wit and eloquence of the secretary , to put it in forme and stile , and then signes it , and seals it without any more ado ; so the lord gave the rude draughts of law and gospel , and all the pins of tabernacle and temple , church-officers , and government , and left it to the wit and eloquence of shepherds , heardsmen , fishers , such as were the prophets , moses , david , amos ; and peter and divers of the apostles , who were unlettered men , to write words and stile as they pleased , but that in writing every jot , tittle , or word of scripture , they were immediatly inspired , as touching the matter , words , phrases , expression , order , method , majesty , stile and all : so i think they were but organs , the mouth , pen and amanuenses ; god as it were , immediately dyting , and leading their hand at the pen , deut . . deut. . , , . mal. . . pet. . . , . tim. . . gal. . , . cor. . . so luk. . . god borrowed the mouth of the prophets ; as he spake by the mouth of his holy prophets , which hath been since the world began : now when we ask from prelates what sort of additionall , or accidentall worship , touching surplice , crosse , and other religious positives of church ▪ policy , it is , that they are warranted to adde to the word , and how they are distinguished from scriptures , doctrinals : they give us these characters of it , . god is the author of doctrinals , and hath expressed them fully in scripture : but the church is the author of their accidentals , and this is essentiall to it , that it is not specified particularly in scripture , as bread and wine , taking and eating in the lords supper is ; for then it should be a doctrinall point , and not accidentall . . it is not in the particular a point of faith and manners , as doctrinals are : but hear the very language of papists ; for papists putteth this essentiall character on their tradition , that it is not written , but by word of mouth derived from the apostles , and so distinguished from the written word ; for if it were written in scripture , it should not be a tradition . so the jesuit malderus , in . tom . de virtut . de obj . fidei q. . dub. . pro apostolica traditione habendum est , quod eum non inveneatur in divinis literis , tamen vniversa tenet ecclesia , nec consiliis institutum , sed semper retentum . that the traditions are necessary , and how far papists do clear , as i have before said ; for the church may coin no articles of faith , these are all in scripture . for the iews two suppers , and their additions to the passeover , as hooker saith , and their fasting till the sixth hour every feast day , we reject as dreams , because they are not warranted by any word of institution ; not to adde , that the church of the jews never took on them to command the observation of these forgeries , under the pain of church-censures , as papists and prelats did their crossing and their surplice . hooker saith , a question it is , whither containing in scripture , do import expresse setting down in plain terms , or else comprehending in such sort , that by reason , we may thence conclude all things which are necessary to salvation . the faith of the trinity , the co-eternity of the son with the father , are not the former way in scripture ; for the other , let us not think , that as long as the world doth indure , the wit of man shall be able to sound to the bottom of that which may be concluded out of scripture . — traditions we do not reject , because they are not in scripture ; but because they are neither in scripture , nor can otherwise sufficiently , by any reason , be proved to be of god. that which is of god , and may be evidently proved to be so , we deny not ; but it hath in its kinde , although unwritten , yet the self same force and authority with the written laws of god. — such as are alterable rites and cystomes , for being apostolicall , it is not the manner of delivering them to the church ; but the author from whom they proceed , which gave them their force and credit . ans . . the consequences of scriptures are doublesse many , and more then are known to us , and the particulars of that government that we contend for , are in scripture , that is , there should be no government , but what is either expresly in scripture , or may be made our , by just consequence , we believe , if they cannot be proved from scripture , let them fall as mens hay and stubble . but in the mean time , these are two different questions : whither there be an immutable platform of discipline in the word ? or whither ours be the only platform and no other ? if we carry the first , ceremonies must fall . and certainly , in all reason , we are on the surest side : if we cannot observe all that is written , it is not like that god hath laid upon us unwritten burdens . . hooker doth not reject all the popish traditions , as our divines reformed do ; because they are not warranted by the word ; so , that if the images of god and christ , and the worshipping of them , and purgatory , and the supremacy of the pope , can be proved to be of god , though they be no more in scripture , then crossing and surplice ; then would he receive all these , as having the self same force and authority with the written laws . now we know no other weightier argument to prove there 's no purgatory , but because the scripture speaketh of heaven and hell , and is silent of purgatory . . that naturall reason can warrant a positive instituted worship , such as surplice , betokening pastorall holinesse , without any scripture , is a great untruth ▪ for naturall reason may warrant new sacraments , as well as new sacramentals . . if traditions have their force and credit from god , not from the manner of delivering them , that is , from being contained in scripture , or not contained in it ; then certainly they must be of the same divine necessity with scripture : for whither christ command that the baereans believe in the messiah , by the vocall preaching of paul , or by the written scriptures of the prophets and apostles , it is all one , it is the same word , and coming from christ , must be of the same divine authority : but this is to beg the question , for that we are to believe no unwritten tradition ; because it is unwritten , to have the self same force and authority with the written laws of god. for lorinus , cornelius a lapide , com. in . deuter. estius , com. in . . thes . . bellarmine , tannerus , malderus , becanus , say , whither the lord deliver his minde to us in his written scripture , or by tradition , it is still the word of god , and hath authority from god. but the truth is , to us it is not the word of god , if it be not a part of the counsel of god written in moses , or the prophets and apostles ; for though the word have authority only from god , not from the church , nor from men , or the manner of delivering of it , by word or writ ; yet we with the fathers and protestant divines , and evidence of scripture , stand to that of basilius , homil. . advers . c●l●mnian●es . s. trinit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; believe what are written , vvhat are not vvritten ●eek not after : and so , seek not after sur●lice , crossi●g , and the like : and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; every word ( and so this , that crossing surplice , are religious signes of spirituall duties ) and every thing or action , must be made good by the testimony of the heavenly inspired scripture ; these things that are good ( and so religiously decent and significant ) may be fully confirmed , and these that are evil , corfounded : and to us , for our faith and practise , if it be not law and testimony , it is darknesse , and not light . and as gregor . nyssen . the brother of basyl saith , dialog . de anim . et resurrect . tom . . ed. grecola● . pag. . edit . gre● . pag. . that only must be acknowledged for truth , in which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seal of the scriptures testimony , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and how shall it be true to us i● scripture say it not ? or how shall it appear to us to be from god ? for cyril alexandrin . saith , what the holy scripture saith not ( such as are your positives of mens devising ) how shall we receive it , and account it , amongst things that are true ? and it is not that which hereticks of old said , for their heresies to say ( ●s hooker doth ) that any thing may be proved to be of god , which is not written in scripture : for saith hieronimus , in hag. c. . sed & alia quae absque authoritate & testimoniis scripturarum , quasi traditione apostolica sponte reperiunt atque confingunt , percutit gladius dei . the scripture doth bar the door upon hereticks , saith chrysostome , — and he is a theef that taketh another unlawfull way then the scripture . and by what argument can reason without scripture prove that crosse and suplice are of god : but by that same reason , papists without scripture , can , and may prove their traditions to be of god ? and if we admit reason , and exclude scripture , it is as easie to prove their traditions , as our positive additions to worship : and what answers papists give for their traditions , to ●lude the power of scripture , and evidence of testimonies of fathers , all these same are given by prelats for their additions ; to say nothing that hooker asserteth unwritten traditions to be gods word ; and in the very stile of the councel of trent , we are to acknowledge traditions , though unwritten , yet to have the self same authority and force with the written laws of god. and shal the surplice and crosse and such stuffe , be of the self same force and authority with the evangel according to luke and john : but what wonder ? for hooker holdeth , that we have no other way to know the scripture to be the word of god , but by tradition , which popish assertion holden by him and chillingworth , to me , is to make the traditions of men the object of our faith. hooker : about things easie and manifest to all men by common sense , there needeth no higher consultation , because a man whose wisdom is for weighty affairs admired , would take it in some disdain to have his counsel solemnly asked about a toy ; so the meannesse of some things is such , that to search the scriptures of god for the ordering of them , were to derogate from the reverend authority of the scripture , no lesse then they do , by whom scriptures are in ordinary talking very idely applied unto vain and childish trifles . ans . . it is a vain comparison to resemble god to an earthly wise man in this ; for a king of kings , such as artaxerxes , if he were building a stately palace for his honour and magnificence , would commit the drawing of it , the frame , the small pins , rings , bowles , to the wisdom of a master of work , skilled in the mathematicks , and not trouble his own princely head with every small pin ; but this is because he is a man , and cometh short of the wisdom , skill , and learning of his servants . . because , how his honour and magnificence be declared in every small pin of that palace , is a businesse that taketh not much up the thoughts of a stately prince . the contrary of both these are true in the lord our god , his wisdom is above the wisdom of moses , and moses cannot frame a tabernacle or a temple for gods honour in the least pin or s●uffer , with such wisdom as the only wise god can do . . the lord is more jealous and tender of his own honour , in the meanes and smallest way of illustrating of it : yea , in the smallest pin , then earthly princes are , for earthly princes may communicate with their inferiours the glory of curious works set forth , as speaking monuments of their honour ; the lord who will not give his glory to another ; never did communicate the glory of devising worship , or the religious means of worshipping and honouring his glorious majesty to men . . god hath thus ●ar condiscended in his wisdom , to speak particularly in written oracles of every pin , ring , tittle , officer of his house , of every signe , sacrament , sacramentall never so mean and small ; ergo , it is no derogation from the dignity of scripture , to have a mouth to aske counsell , where god hath opened his mouth to give counsell in written oracles : . there is nothing positive in gods worship so small , as that we may dare to take on us to devise it of our own head . . hooker contradicteth himself ; he said the ceremonies have their authority from god , and though unwritten have the self same force and authority with the written laws of god , pag. . here he will have the unwritten positives so small and far inferiour to written scripture , that to aske for scripture to warrant such small toys , is to derogate from the reverend authority and dignity of the scripture : so ceremonies pag. . are but toyes , unworthy to be written with scripture , but p. . they have the self same force and authority with written scripture . hooker . it is unpossible to be proved , that only the schoole of christ in his word is able to resolve us , what is good and evil : for what if it were true concerning things indifferent , that unlesse the word of the lord had determined of the free use of them , there could have been no lawfull use of them at all , which notwithstanding is untrue ; because it is not the scriptures setting down things indifferent , but their not setting them down as necessary , that doth make them to be indifferent . ans . then because the scrip●ure hath not forbidden the killing of our children to god , as a ●alse worship against the second commandment , but only as an act of homicide against the sixth commandment , and hath not forbidden all the jewish ceremonies , so they have a new signification to point forth christ already come in the flesh , these must all be indifferent : for let formalists give me a scripture to prove , that circumcision , killing of children , sacrificing of beasts , are any wayes forbidden in this notion , but in that they are not commanded , or set down in the word as not necessary ? . such divinity i have not read ; that only the schoole of christ is not able to resolve us what is good and evil : i mean morally good and evil . for hooker pag. . book . saith , the controversie would end , in which we contend , that all our actions are ruled by the word : if . we would keep our selves vvithin the compasse of morall actions , actions which have in them vice or vertue : . if we vvould not exact at their hands for every action , the knowledge of some place of scripture , out of vvhich vve must stand bound to deduce it . then it is like the school of christ , the word can and doth teach us , what is a morall action good or ill , an action in vvhich there is vertue or vice ; and to me it is a wonder , that the old and new testament , which containeth an exact systeme and body of all morals , whither naturall or civill , or supernaturall , should not be the only rule of all morals . now i finde that mr. hooker saith two things to this ; . that scripture doth regulate all our morall actions but not scripture only , for the lavv of nature , and the most concealed instincts of nature , and other principles may vvarrant our actions : we move , ( saith he ) we sleep , vve take the cup at the hand of our friend ; a number of things vve often do , only to satisfie some naturall desire , vvithout present expresse and actuall reference to any commandment of god ; unto his glory , even these things are done vvhich vve naturally perform , and not only that vvhich naturally and spiritually vve do , for by every effect proceeding from the most concealed instincts of nature , his povver is made manifest . but it doth not therefore follovv , that of necessity we shall sin , unlesse vve expresly intend the glory of god , in every such particular . ans . i speak of these more distinctly hereafter , here i answer , that as there be some actions in man purely and spiritually , but supernaturally morall , as to believe in christ for remission of sins , to love god in christ : these the gospel doth regulate . . there be some actions naturally morall in the substance of the act , as many things commanded , and forbidden in the morall law ; and these are to be regulated by the law of nature and the morall law : . there be some actions mixed , as such actions in which nature , or concealed instincts of nature are the chief principles , yet in , and about these actions , as in their modification of time , place , and manner , and measure , there is a speciall morality , in regard of which they are to be ruled by the word , such mixed actions as these , that are mentioned by hooker , as to move , sleep , take the cup at the hand of a friend , cannot be called simply morall , for to move may be purely naturall , as if a man against his will fall off a high place , or off a horse , to start in the sleep are so naturall , that i know not any morality in them ; but sure i am , for nathaniel to come to christ , which was also done by a naturall motion , is not a meer naturall action , proceeding from the most concealed instincts of nature ; so to sleep hath somewhat naturall in it , for beasts do sleep , beasts do move ; i grant they cannot take a cup at the hand of a friend , they cannot salute one another : ( it is hookers instance ) but fancy sometimes in men do these , whereas conscience should do them : what is naturall in moving and sleeping , and what is common to men with beasts , i grant , scripture doth not direct or regulate these acts of moving and sleeping ; we grant actions naturall and common to us , with beasts , need not the rule of the word to regulate them : but this i must say ( i speak it , my record is in heaven , not to offend any ) formalists , as such , and as prelaticall , are irreligious and profane : one of them asked a godly man , will you have scripture for giving your horse a peck of oats , and for breaking winde , and easing or obeying nature ? and therefore they bring in these instances to make sport : but i conceive , sleeping moderately , to inable you to the service of god , as eating , drinking , that god may be glorified , cor. . . are also in the measure , & manner of doing , morall , & so ruled by scripture , and scripture only , and not regulated by naturall instincts : but what is all this to the purpose ? are surplice , crossing , saints-dayes , such actions as are common to us with beasts , as moving and sleeping are ? or is there no more need that the prelate be regulated in wearing his corner-cap , his surplice in crossing , then a beast is to be ruled by scripture in moving , in sleeping , in eating grasse ? . expresse and actuall reference and intention to every commandment of god , or to gods glory in every particular action ; i do not urge , a habituall reference and intention i conceive is holden forth to us in scripture : cor. . . . god by every effect , proceeding from the most concealed instinct of nature is made manifest in his power . what then ? the power of god is manifest in the swallows building her nest ; ergo , neither the swallow in building her nest , nor the prelate in crossing an infant in baptisme to dedicate him to christ , have need of any expresse or actuall reference to any commandment of god or gods glory : truly , it is a vain consequence in the latter part , except hooker make surplice , crossing , and all the mutable frame of church-government to proceed from the most concealed instincts of nature , which shall be n●w divinity to both protestants and papists : and i pray you , what power of god is manifest in a surplice ? i conceive it is a strong argument against this mutable frame of government , that it is not in the power of men to devise , what positive signes they please , without the word to manifest the power , wisdom and other attributes of god : for what other thing doth the two books opened to us , psal . . the book of creation and providence ; and the book of the scripture , but manifest god in his nature and works , and mans misery and redemption in christ ? now the prelats and papists devise a third blanke book of unwritten traditions and mutable ceremonials ▪ we see no warrant for this book : . hooker maketh a man in many morall actions , as in wearing a surplice , in many actions flowing from concealed instincts of nature , as in moving , sleeping , like either the philosophers , civilian or morall athiest , or like a beast to act things , or to do by the meer instinct of nature . whereas being created according to gods image , especially , he living in the visible church , he is to do all his actions deliberate , even naturall and morall in faith , and with a warrant from scripture , to make good their morality , psa . . . prov. . , . cor. . . and truly formalists give men in their morals to live at random , and to walk , without taking heed to their wayes , according to gods word . hooker . it sufficeth that our morall actions be framed , according to the law of reason ; the generall axiomes , rules , and principles of which being so frequent in holy scripture , there is no let , but in that regard , oven out of scripture , such duties may be deduced by some kinde of consequence ( as by long circuit of deduction it may be , that even all truth out of any truth may be concluded ) howbeit no man be bound in such sort to deduce all his actions out of scripture , as if either the place be to him unknown , whereon they may be concluded , or the reference to that place , not presently considered of , the action shall in that be condemned as unlawfull . ans . . the law of reason in morals ( for of such we now speak ) is nothing but the morall law and will of god , contained fully in the scriptures of the old and new testament ; and therefore is not to be divided from the scriptures ; if a man be ruled in that , he is ruled by scripture : for a great part of the bible , of the decalogue , is printed in the reasonable soul ▪ of man : as when he loveth his parents , obeyeth his superiors , saveth his neighbour in extream danger of death , because he doth these according to the law of reason , shall it follow that these actions which are expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . the things or duties of the law , are not warranted by expresse scripture , because they are done according to the law of naturall reason ? i should think the contrary most true . . such duties ( saith he ) morall duties ( i hope he must mean ) to god and our neighbour , may be deduced by some kinde of consequence out of scripture : but by what consequence ? such as to argue , quidlibet ex quolibet . the catechisme taught me long ago of duties to god and my neighbour , that they are taught in the ten commandments . now if some morall duties to god and man be taught in the ten commandments , and some not taught there : . who made this distinction of duties ? none surely but the prelats and the papists ; if the scripture warrant some duties to god and our neighbour , and do not warrant some , the scripture must be unperfect . . the warranting of actions that may be service to god , or will-worship , or homicide by no better ground then surplice and crosse , can be warranted , or by such a consequence , as you may deduce all truth out of any truth , is no warrant at all ; the traditions of papists may thus be warranted . . nor is the action to be condemned , as unlawfull in it self , because the agent cannot see by what consequence it is warranted by scripture , it followeth only to him that so doth , it is unlawfull , rom. . . in that he doth bonum , non benè , a thing lawfull , not lawfully . . it is unpossible to deduce all truth out of any truth : for then because the sun riseth to day , it should follow , ergo , crosse and surplice are lawfull : i might as well deduce the contrary , ergo , they are unlawfull . hooker : some things are good in so mean a degree of goodnesse , that men are only not disproved , nor disallowed of god for them , as , eph. . . no man hateth his own flesh , matth. . . if ye do good unto them that do so to you , the very publicans themselves do as much : they are worse then infidels that provide not for their own , . tim. . . the light of nature alone , maketh these actions in the sight of god allowable . . some things are required to salvation by way of direct , immediate and proper necessity finall , so that without performance of them , we cannot in ordinary course be saved . — in these , our chiefest direction is from scipture , for nature is no sufficient director what we should do to attain life eternall . . some things although not so required of necessity , that to leave them undone excludeth from salvation , are yet of so great dignity and acceptation with god , that most ample reward is laid up in heaven for them , as matth. . a cup of cold water shall not go unrewarded : and the first christians sold their possessions , and thess . . . . paul would not be burdensome to the thessalonians : hence nothing can be evil that god approveth , and he approveth much more then he doth command , and the precepts of the law of nature may be otherwise known then by the scripture , then the bare mandat of scripture is not the only rule of all good and evil , in the actions of morall men . ans . . the popery in this author ( in disputing for a platform of government ) that is up and down , and changeable at the will of men , made me first out of love with their way : for his first classe of things allowable by the light of nature without scripture , is far wide ; for eph. . . that a man love his own flesh , is commanded in the sixth commandment , and the contrary forbidden : otherwise for a man to kill himself , which is self-hatred , should not be forbidden in scripture , the very light of nature alone will forbid ungratitude in publicans , and condemn a man that provideth not for his own : but that this light of nature excludeth scripture and the doctrine of faith , is an untruth : for hooker leaveth out the words that are in the text , and most against his cause : he that provideth not for his own , is worse then an infidel , and hath denied the faith : ergo , the doctrine of faith commandeth a man to provide for his own . what morall goodnesse nature teacheth , that same doth the morall law teach , so the one excludeth not the other . . it is false , that scripture only as con●adistinguished from the law of nature , doth direct us to heaven : for both concurreth in a speciall manner , nor is the one exclusive of the other . . for his third classe it s expresly the popish works of supererogation , of which hooker and papists both give two characters . . that they are not commanded . that they merit a greater degree of glory : both are false : to give a cup of cold water to a needy disciple , is commanded in scripture , isa . . , . matth. . , . and the contrary punished with everlasting fire in hell : for paul not to be burdensome to the thessalonians , and not to take stipend or wages for preaching , is commanded , for considering the condition that paul was in , was , thess . . . to seek glory of men , was a thing forbidden in scripture , and so the contrary cannot be a thing not commanded ; and not to be gentle , v. . as the servant of god ought to be , even to the enemies of the truth , tim. . . not to be affectionately desirous to impart soul & gospel and all , to those to whom he preached , as it is v. . is a sin forbidden , and for the merit of increase of glory , it is a dream . hence i draw an argument against this mutable form of government : the changeable positives of this government , such as crossing , surplice and the like , are none of these three enumerated by hooker . . they are not warranted by the law of nature , for then all nations should know by the light of nature , that god is decently worshipped in crosse and linnen surplice , which is against experience . . that these positives are not necessary to salvation , with a proper finall necessity , as i take , is granted by all . . i think crosse and surplice , cannot deserve a greater measure of glory : for formalists deny either merit or efficacy to their positives . the jesuit tannerus , confirmeth all which is said by hooker , as did aquinas before him : and e●ki●s in his conference with luther , and oecolampadius , who say , for imagery and their traditions ; that it is sufficient that the church say such a thing is truth and to be done , and the scripture doth not gain-say it . sect . v. morall obedience resolved ultimately in scripture . for farther light in this point , it is a question : what is the formall object of our obedience in all our our morall actions ? that is , whether is the faith practicall of our obedience , & the obedience itself , in all the externals of church government resolved in this ultimately and finally . this and this we do , and this point of government we believe and practise : because the lord hath so appointed it , in an immutable platform of government in scripture : or because the church hath so appointed , or because there is an intrinsecall conveniency in the thing it self , which is discernable by the light of nature ? ans . this question is near of blood to the controversie between papists and us , concerning the formall object of our faith ▪ that is , whither are we to believe the scripture to be the word of god , because so saith the church : or upon this objective ground , because the lord so speaketh in his own word : now we hold , that scripture it self furnisheth light and faith of it self , from it self ; and that the church doth but hold forth the light : as i see the light of the candle , because of the light itself , not because of the candlestick . hence in this same very question , the iews were not to believe , that the smallest pin of the tabernacle , or that any officer , high-priest , priest or levite , were necessary , nor were they to obey in the smallest ceremoniall observance ; because moses and the priests or church , at their godly discretion , without gods own speciall warrant said so : but , because so the lord spake to moses , so the lord gave in writing to david and solomon , chron. . . . and so must it be in the church of the new testament , in all the positives of government ; otherwise , if we observe saints-dayes , and believe crossing and surplice , hath this religious signification , because the church saith so ; then is our obedience of conscience finally resolved in the testimony of men so speaking , at their own discretion without any warrant of scripture . . to believe and obey in any religious positives , because it is the pleasure of men so to command , is to be servants of men , and to make their will the formall reason of our obedience , which is unlawfull . if it be said , that we are to believe and practise many things in naturall necessity , as to eat , move , sleep , and many circumstantials of church-policy , because the law of naturall reason saith so ; and because there is an intrinsecall conveniency , and an aptitude to edifie , & to decore and beautifie in an orderly and a decent way the service of god , and not simply , because the church saith so , nor yet because the lord speaketh so in the scripture , and therefore all our obedience is not ultimately and finally resolved into the testimony of the scripture . i answer , that there be some things that the law of nature commandeth , as to move , eat , sleepe ; and here with leave i distinguish factum , the common practise of men from the jus , what men in conscience ought to do , as concerning the former , morall and naturall mens practise is all resolved in their own carnall will , and lusts , and so they eat , move and sleep , because nature , and carnall will , leadeth them thereinto , not because god in the law of nature ( which i humbly conceive to be a part of the first elements and principles of the morall law , or decalogue , and so a part of scripture ) doth so warrant us to do ; and therefore the moving , eating , drinking of naturall moralists , are materially lawfull and conforme to scripture , for god by the law of nature commandeth both heathen men , and pure moralists within the visible church , to do naturall acts of this kinde ; because the lord hath revealed that to be his will in the book of nature : but these heathen do these acts , because they are suitable to their lusts and carnall will , and not because god hath commanded them so to do in the book of nature ; and this is their sin in the manner of doing though materially , et quod substantiam actus , the action be good ; and the same is the sin of naturall men within the visible church , and a greater sin ; for god not only commandeth them in the law of nature , but also in scripture to do all these naturall acts , because god hath revealed his will in these naturall actions , as they are morall to naturall men within the visible church , both in the law of nature , and in the scripture , and de jure they ought to obey , because god so commandeth in both , and in regard all within the visible church , are obliged to all naturall actions in a spirituall way , though their eating , moving , sleeping be lawfull materially , et quod substantiam actus , yet because they do them without any the least habituall reference to god , so commanding in natures law and scripture , they are in the manner of doing , sinfull ; otherwise formalists go on with papists and arminians to justifie the actions of the unregenerated , as simply lawfull and good , though performed by them with no respect to god or his commandment : . as concerning actions of church-policy , that cannot be warranted by the light of nature , and yet have intrinsecall conveniency and aptitude to edifie and decently to accomodate the worship of god. i conceive these may be done , but not because the church so commandeth , as if their commandment were the formall reason of our obedience , but because partly the light of the law of reason , partly scripture doth warrant them ; but that crosse and surplice can be thus warranted is utterly denied : again i conceive that there be two sort of positives in the externals of government or worship : . some divine , as that there be in the publique worship , prayers , praising , preaching , sacraments , and these are substantials ; that there be such officers , pastors , teachers , elders and deacons ; that there be such censures , as rebuking , excommunication and the like , are morally divine , or divinely morall : and when the church formeth a directory for worship and government , the directory it self is in the form not simply divine . and if it be said that neither the church of the jews , nor the church apostolique had more a written directory , nor they had a written leiturgy or book of common prayers or publick church-service : i answer , nor had either the iewish or apostolick church any written creed or systeme , written of fundamentall articles , such as is that , which is commonly called the apostolick creed ; but they had materially in the scripture the apostolick creed ; and the directory they had also the same way , for they practised all the ordinances directed , though they had no written directory in a formall contexture or frame : for prayers , preaching , praising , sacraments and censures never church wanted in some one order or other ▪ though we cannot say that the apostolick church had this same very order and forme : but a leiturgy which is a commanded , imposed , stinted form , in such words and no other , is another thing then a directory as an unlawfull thing is different from a lawfull : . there be some things positive humane , as the ordering of some parts , or worship , or prayer , the forme of words or phrases , and some things of the circumstantials of the sacrament , as what cups , wood or mettall , in these the directory layeth a tie upon no man , nor can the church in this make a directory to be a church compulsory to strain men : and this way the directory is not ordered and commanded in the frame and contexture , as was the service-book ; and the pastor or people in these , are not properly morall agents , nor do we presse that scripture should regulate men in these . but sure in crossing , in surplice men must be morall agents , no lesse then in eating and drinking at the lords-supper , and therefore they ought to be as particularly regulated by scripture in the one , as in the other . quest . but who shall be judge of these things which you say are circumstantials only , as time , place , &c. and of these that formalists say are adjuncts and circumstances of worship , though also they have a symbolicall and religious signification : must not the church judge , what things are indifferent , what necessary , what are expedient , what lawfull ? answer , there is no such question imaginable , but in the synagogue of antichrist ; for as concerning norma judi●andi , the rule of judging , without all exception , the scripture ought to be the only rule and measure of all practicall truths , how formalists can make the scripture the rule of judging of unwritten ceremonies which have no warrant in scripture , more then papists can admit scripture to regulate and warrant their unwritten traditions , i see not , we yield that the church is the politick , ministeriall , and visible judge of things necessary and expedient , or of things not necessary and expedient : but we know no such question in this controversie , as who shall be judge : but supposing the church to be a ministeriall judge , and the scripture the infallible rule , the question is , whether this judge have any such power , as to prescribe laws touching things indifferent , and to injoyne these , though they have no warrant from scripture , as things necessary , and to binde where god hath not bound . quest . but doth not the church determine things , that of themselves are indifferent ; as whether sermon should begin at nine of clock , or ten in the morning , and after the church hath past a determination for the dyet of ten a clock , the indifferency of either nine or ten is removed , and the practise without any warrant of scripture restricted to one , for order and peace sake ; and why may not the like be done in positives of church-government ? ans . the truth is , the church by her will putteth no determination on the time , but only ministerially declareth that which gods providence accomodating it self to the season , climate , the conveniency of the congregation as they lie in distance from the place of meeting , hath determined already : but neither providence , scripture , nor naturall reason hath determined , that there should be in every diocesan church a monarch-prelate , pastor of pastors , with majority of power of jurisdiction and ordination over pastors , more then there should be one pope , catholick pastor of the catholick visible church , or that crossing should betoken dedication to christs service , only will as will must determine positive religious observances , such as these are . sect . vi. what honour , praise , glory , reverence , veneration , devotion , service , worship , &c. are . for the more clear opening of the ensuing treatise , it is necessary to speak somewhat of worship and adoration , and especially of these , . honour . . praise . . glory , . reverence . . veneration . . devotion . . religion . . service . . worship . . love. . obedience . . adoration . . honour , is a testification of the excellency of any , arist . ethic. l. . c. . aquinas . honos est signum quoddam excellentiae . honour is a signe or expression of excellency in any , it doth not import any superiority in the party whom we honor , as adoration doth . praise , is a speciall honouring of any , consisting in words . glory , is formally the effect of honour , though it be taken , pro claritatè , for the celebrity or renownednesse of any ; yet glory seemeth to be founded upon celebrity , as its foundation . reverence is a sort of veneration of a person for excellency connotating a sort of fear . veneration is a sort of fear , and reverencing of a person : i see not well any difference between reverence and veneration , except that veneration seemeth to be some more , and cometh nearer to adoration : devotion is the promptitude , cheerfulnesse , or spirituall propension of the will to serve god ; religion is formally in this , when a man subjecteth himself to god , as to his supreame lord , and thence ariseth to give him honour , as his god , and absolute lord. the two integral parts of religion , are the subjection of the reasonable creature to god. . an exhibition of honour ; if any object that the subjection of the creature to god is humility , not religion , raphael de la torres in . tom . . de obj . adorat . q. . art . . disp . unic . n. . answereth that subjection to god , as it issueth from a principle of tendering due honour to god for his excellency , its religion ; but as it abandoneth the passion of hope in the way of attaining honour , it is an act of humility to god , as the giving of money for the paying of debt , is an act of justice ; but as it is given to moderate the desire of money , it is an act of liberality . the acts of riligion are of two sorts , some internall and elicite , as to adore , sacrifice , pray , by these a man is rightly ordered toward the honouring of god only : but there be other acts imperated and commanded by religion , which flow immediately from other vertues , as it may be from mercy and compassion to our brother , but are commanded by religion , as jam. . . pure religion and undefiled before god and the father , is this , to visit the father lesse and the widows , &c. service is from the bond of subjection , to reverence god as an inferior or servant doth his lord and master : a servant doth properly do the will of his master , for the gain or profit that redoundeth to his master ; but , because we cannot be profitable to the almighty by way of gain ; therefore we are to serve him in relation to an higher end , then accession of gain ( of which the lord is not capable , psal . . . iob . . ) for the declaration of his glory : for worship formally is to give reverence to god for his excellency ; in one and the same act we may both worship god and serve him . only service doth include the obligation of a servant to a lord. as concerning love , faith and hope , they are internall worship , not properly adoration : love as love doth rather import an equality with the thing loved , and a desire of an union , rather then a submission . it is true , there is a perfection in that which we love , but not essentially to perfect the lover , that possibly may agree to the love between man and man , but not to love as love : for the father loves christ his son , and did delight in him from eternity , prov. . . a superior angel may love an inferior ; yet the father cannot be perfected by loving christ , nor a superior ang●l , by loving any inferior ; faith and hope may suppose a resting on a helper as a helper , and so are internall worship ; if they be adoration formally may be a question . it is an untruth which raphael de la torres , with other schoolmen say , that with the same religion by which we honour holy men , we honour god ; upon this reason , because holinesse in them is a participation of the divine nature , therefore god must be the intrinsecall end , and formall reason , for which we honour the saints . for holinesse in saints , is a participation of the divine nature ; but it is a temporary and a created participation , it is not the same very holinesse that is in god ; but the created effect thereof : and so the love i bear to any creature , because there is somewhat of god in every creature ; and the love to our neighbour , commanded in the second table of the law , should be the love of god , commanded in the first table of the law. . when i bow to the gray-haired , and to the king ; i then do an act of obedience to the fifth commandment : no man can say , that when i bow to the king , or to an holy man , that i am then bowing to the god of heaven , and worshipping god : no acts terminated upon saints living or dead , are acts of worshipping god ; yea , reverencing of the ordinances of god , as the delighting in , or trembling at the word , are not properly acts of adoring god. obedience is founded , not formally upon gods excellency , properly so called ; but upon his jurisdiction and authority to command . adoration is the subjection or prostration of soul or body to god in the due recognition and acknowledgement of his absolute supremacy . there is no need , that vasquez should deny , that there is any internall adoration , for that adoration is only an externall and bodily worship of god , can hardly be defended ; for there may be , and is adoration in the blessed angels , as may be gathered from isa . . , , . h●b . . . and it is hard to say , that the glorified spirits loosed out of the body , and received by christ , act. . . psal . . . into paradice , luk. . . and so with him , philip. . . and praying under the altar , rev. . , . and falling down before the lamb , and acknowledging that he hath redeemed them , rev. . , , . do not adore god and his son christ ; because they have nor bodies and knees to bow to him , and yet they adore him , phil. . , . in a way suitable to their spirituall estate . it is an untruth that rapha . de la torres , in . q. . art. . disp . . n. . saith , that protestants detest all externall worship now under the new testament , as contrary to grace , and adoration of god in spirit and truth . for things subordinate are not contrary ; we should deny the necessity of baptisme , and the lords supper , and of vocall praying and praising under the new testament , which are in their externals , externall worship . i grant internall adoration , is more hardly known : but 't is enough for us to say , as externall adoration is an act by which we offer our bodies to god , and subject the utter man to him , in sign of service and reverence to so supream a lord ; so there is a heart-prostration , and inward bowing of the soul , answerable thereunto . as the profession , whither actuall or habituall , in a locall and bodily approach , or in verball titles of honour , in which we honour great personages , by bowing to them , in prostration and kneeling , is an act in its state civill , not religious , we intending ( i presse not the necessity of a ●ormall or actuall intention ) only to conciliate honour to them , suitable to their place and dignity : so a profession , whither actuall or habituall , in a religious bodily approach to god , either by prayer or prostration , or in●lination of the body tending to the honour of god is a religious act . now bodily prostration of it self , is a thing in its nature indifferent , and according as is the object , so is it either artificiall : as if one should stoop down to drive a wedge in an image ; or civill , if one bow to honour the king ; or religious , when god and divine things are the object thereof : but with this difference , the intention of the minde , added to externall prostration to a creature reasonable , may make that prostration idolatrous , and more then civill honour . thus bowing to haman , honoured by ahasuerus , who hath power to confer honours , if people bow to him as to god , is more then civill honour : and cornelius his bowing to peter , act. . as to more then a man , is idolatrous , and not civill honour ; and the carpenters bowing to an image , as to a piece of timber formed by art , is only artificiall bowing ; and if any stumble at a stone before an image , and so fall before it , it is a casuall and naturall fall ; whereas a falling down with intention to adore , had been religious adoring : but when the object of bodily prostration or kneeling , is god , or any religious representation of god , whither it be the elements of bread and wine , which are lawfull images of christ , or devised pictures or portraicts of god or christ ; because these objects are not capable of artificiall , naturall , or civill prostration , if therefore they be terminating objects of bodily kneeling or prostration ; these religious objects , to wit , god , and religious things , must so specifie these bodily acts , as that they must make them religious , not civill acts , though there be no intention to bow to god ; for bowing to god hath from the object , that it is a religious bowing , though you intend not to direct that bowing to god , as bowing to jupiters portraict , is a religious worshipping of that portraict , though you intend not to worship the portraict : for the act and religious object together , maketh the act of prostration or kneeling , to be essentially religious , though there be no intention to bow to these ; indeed the intention to bow to god , maketh kneeling to god to be more morally good , laudable and acceptable before god , then if therewere no such intention , but the want of the intention , maketh it not to be no religious worship , nor can it make it to be civill worship . hence let this be observed , that intention of bowing can , or may change that bowing which otherwayes were but civill ( if there were no such intention of over-esteeming the creature ) into a religious bowing , but neither our over or under-intention can change a religious kneeling to god , or to an image into a civill kneeling , because civill or naturall bowing to creatures , is more under the power of an humane and voluntary institution of men , then religious bowing , which hath from god without any act of mans free will , its compleat nature . when we kneel to kings , we signifie by that gesture , that we submit our selves to higher powers , not simply ( saith p. martyr . ) but in so far as they command not things against the word of the lord. when we adore god , we adore him as the supream majesty , being ready to obey him in what he shall command , without any exception ; the adoration of men , signifieth a submission limited , if it go above bounds , it is the sinfull intention of the adorer , who may change the civil adoration into religious , and may ascend : but the aderation of god cannot so descend , as it can turn into civill adoration , only keeping the same object it had before . worship is an action , or performance , or thing , by which we tender our immediate honour to god , from the nature of the thing it self : . i call it an action , because the passion of dying or suffering , is not formally worship ; but only dying comparatively , rather then denying of christ , or dying so , and so qualified , dying with patience and faith , may be called a worship . . i call it not an action only , but a performance or thing ; because an office , as the priesthood , the ministery is a worship , and yet not an action ; sometime , time it self , as the sabbath day is a worship ; yet it is not an action : so the lord calleth it his holy day : and undenyably the lewish dayes , the high priests garment , and many things of that kinde , were divine or religious performances , things , or adjuncts of divine worship , but so , as they are not meerly adjuncts of worship , but also worship ; for the high priests ephod was not only a civil ornament , nor was it a meer physicall or naturall means to ●ence off the injuries of sun , and heaven , we do not think that the lord in all , or any place of the old or new testament setteth down any laws concerning garments simply , as they do fence off cold or heat , that belongeth to art , only he speaketh of garments as contrary to gravity , as signes of vanity and lightnesse , isa . . , &c. zepha . . . pet. . , . and of garments as religious observances , of which sort was the attire and garments of the priests and high-priests in their service , in which consideration the religious times , holy places , and mosaicall garments were divine worship , by which god was immediatly honored , but not adjuncts only , or actions ; but religious things or performances . . it is such a performance , as from thence honour doth immediatly redound to god , but that this may be the clearer ; i conceive that there is a twofold immediate honouring of god , in the worship of god : . an honouring of god lesse immediate , as hearing of the word , is an immediate honouring of god , because honour floweth immediatly from god , both ex conditione operis , and ex conditione operantis ; from the nature of the work , and intention of the worker : yet it is a lesse immediate honouring of god , in regard , that i may also hear the word even from the condition of the work , and so from the intrinsecall end of the worker , that i may learn to know god , and believe , for thus far i am led to honour god immediatly in hearing the word ; that action of its own nature conveying honour to god ; there interveeneth also a medium amidst between me and honouring of god , to wit , the preacher , or the bible ; to which no externall adoration is due : there is another more immediate worship , to wit , praising of god , from which by an immediate result , god is honoured , and in worship especially strictly immediate , god is immediatly honoured both in the intention of the work , and the intrinsecall end of it , and the intention of the worker ; though no other thing be done , and others be not edified either in knowledge , increase of faith , or any other wayes : and in this , duties of the second table , of mercy and justice , differ from worship , in that such acts of love and mercy , as to give almes to save the life of my brother , or of his beast , are not acts of worshipping god ; their intrinsecall end , and the nature of the work being to do good to the creature , principally , ex naturâ , & conditione operis , though god also thereby be honoured ; yet in a more secundary consideration : for i praying to god , do immediately from the nature of the action honour god , though no good should either redound to my self , or to the creature ; thereby , it is true , god , by acts of love and mercy to our neighbour , is honoured two wayes : . in that men seeing our good works do thence take occasion to glorifie our heavenly ●ather , whose truth teacheth us by the grace of god to do these works , but the intrinsecall and proper use of these , is to do good to our selves as in works of sobriety , and to our neighbour , as in works of righteous dealing , but not immediatly , and i● the first and primary consideration to honour god , as in works of piety , holinesse and worship , the honouring of god by secondary resultance , doth issue also from these duties of righteousnesse , but not as from the acts of praying , praising , sacramentall eating , drinking . . the doer of these acts of mercy , may , and is to intend the honouring of god. there is a twofold intention in worship , one formall and properly religious , and is expounded morall , ex naturâ rei , to be religious , it being such an intention , as can have no other state in worship , but a religious state , as if the three children should bow at the commmandment of the king of babylon , though intending to worship the true god. here should be an intrinsecall intention , ex naturâ & conditione operis , to worship , and that from two grounds conjoyned together : . here is bowing down : . bowing down to a religious object , commanded by a prince , and so cometh under the morall notion of the command of a judge . when the object of bowing down is religious , the signication that we give divine honour to god by kneeling is as inseparable ( saith raphael de la torres ) from kneeling or bowing down , as a bearing testimony by word , that god is true , and knoweth all secrets , and will be avenged on perjury , is inseparable from vocall swearing by the name of god , or as any man should be an idolater , who in expresse words should say to an idol , o my god jupiter help me , though that adoration were fained , and he who so prayeth , should in his heart abhor and detest jupiter and all false gods : but there is another intention not religious ; if a childe reade a chapter of the bible , that he may learn to read and spell , that is an action of art , not of worship ; because the object of the childes reading , is not scripture as scripture , but only the printed characters as they are , signa rerum ut rerum , non ut rerum sacrarum , signes of things , not of holy things , and here the object not being religious , the intrinsecall operation cannot raise up any religious intention of the childe . upon this ground , it is easie to determine whether or no an intention of worship be essentiall to worship or not , the former intention which is intrinsecall , and intentio operis , may be essentiall , it resulting from the object ; but the latter intention of the worker , is so far extraneous to worship , as whether it be , or be not , the nature of worship is not impaired nor violated . hence , adoration is worship ; but every worship is not adoration . uncovering the head , seemeth to be little older then pauls epistles to the corinthians . the learned salmasius , thinketh it but a nationall sign of honour , no wayes universally received : but certainly it is not adoration : though therefore we receive the supper of the lord uncovered , no man can conclude from thence adoration of the elements , as we do from kneeling conclude the same , as we shall here for all bodily worship or expression of our affection to the means of graces ( though these means be but creatures ) is not adoration properly either of god , or of these means , it is lawfull to tremble at the word , and for josiah to weep before the book of the law read , and for the martyrs to kisse the stake , as the instrument by which they glorified god , in dying for the truth ; all these being objectam quo , and means by the which they conveyed their worship to the true god , and naturall and lawfull expressions of their affection to god : for uncovering the head , it is a sort of veneration or reverence , not adoration ; and paul insinuateth so much when he saith , cor. . . every man praying and prophecying , having his head covered , dishonoureth his head : but it is not his meaning , that he dishonoreth god. . the jewes to this day , as of old , used not uncovering the head as a sign of honour : but by the contrary , covering was a sign of honour : if therefore the jews , being made a visible church , shall receive the lords supper , and pray and prophecy with covered heads , men would judge it no dishonouring of their head , or not of dis-respect of the ordinances of god : though paul having regard to a nationall custome in corinth , did so esteem of it . antonius corduba a franciscan , enumerateth nine externall acts of adoration , but speaketh nothing of uncovering the head ; as . sacrificing . . martyrdome . . giving and receiving the sacraments . . suiting of pardon . . suiting of grace . . smiting the breast . . building of churches . . institution of feasts . . vows and oaths . prelaticall formalists side with them , in building and consecrating of churches , and holy-dayes , which are but will ▪ worship , as used by them : and for martyrdome , it is formally an act of christian fortitude , not worship , the confession of gods truth a conc●mitant of martyrdome , is indeed worship . how suiting of pardon , and suiting of grace are two externall acts of adoration , i see not : for by this way , if we regard the multitude of things that we suit , there should be moe then two : consecrating of churches is taken two wayes : . for a meer dedication or civill destination of any thing to its end and use : as when a house is builded , a garment is first put on , when we refresh our selves with a draught of water , we may pray for a blessing on these , and on all the creatures for our use , and the very habituall intention of the builder of an house to dwell in , is a civill dedication of it to that use for which it is ordained . prayer added to it for a blessing of it in the use , maketh not a consecrated thing ; for then my clothes every day put on , my sleep , my dayly walking in and out , my physick , my meals , my horse , my ship i sail in , should all be holy , consecrated , and religious things , which i were to reverence as religious things ; for all these may be blessed in their use : but here is that we condemn in religious dedication of churches : . that the end being sacred , to wit , the habituall worshipping of god in that place . . the praying for the church or house of worship , to say nothing of the vain ceremonies used in the dedication of churches : these two are applyed to make the church holy , and to denominate it the house of god , and capable of religious veneration , and salutation : then certainly , all the synagogues of judea , should be religiously holy , as was the temple . . and prayers should be more acceptable to god in the synagogue for the houses sake , then prayers in any other place . . god shall binde himself by promise to hear prayers in the synagogue , or made with the face toward the synagogue , as he did toward the temple : we were obliged in the new testament to pray with our faces toward the churches or meeting places in the new testament , and we should have one famous and celebrious church for all iews and gentiles , more holy then all the little holy temples now consecrated as holy places , and where shall this be ? and what typicall signification shall it have ? it must signifie christ to come , or already come , both is unlawfull . . again , if habituall dedication by vertue of prayer make a place holy , by the same reason actuall dedication should make a place holy ; and the belly of the whale should have been holy because there jonah prayed , and every place a believer prayeth shall be holy , his closet , a private corner of his orchard or garden where he prayeth shall be holy , for these may be habitually destined and appointed ( if you call this dedication ) for prayer only , and it shall be unlawfull to do any civill businesse there , more then it is unlawfull ( as formalists teach ) to do any other civil businesse in the churches , or places of meeting in the new-testament : . god himself appointed the place , the time when it should be built , the person , by whom , by solomon , not david ; the length , the breadth , the chambers , porches , ornaments of the only holy place at jerusalem ; he hath no where appointed and prescribed these for the meeting places of the new testament , but hath said that all places are alike , as touching any religious holinesse , ioh. . . tim. . . . shall we think god is not acceptably served , and that the synagogues of the iews , of which we read not any patern or rule for dedication , are prophane , because they are not dedicated by the bishops laying the first foundation stone of the house ? or because they want the ornaments of whorish ceremonies , that durandus enumerateth ? or because they have not the surpassing beauty of admirable temples , that christians now a little overswelling with the zeal of prosperity builded for the worship of god , out of superlative detestation of dioclesian , and maximinus , who had demolished all the churches which christians had leave to build under tollerable emperors , such as severus , gordianus , philip , and galienus , as eusebius teacheth ? or that we are to give a testimony of as cheerfull affection for the beautifying of temples , void of all typicall relation to the glory of iesus christ , as david did show , chron. . chron. . . and that it is morall and perpetually obligatory under the new testament ; that we bestow charges upon sumptuous temples , upon these fancied grounds of master hooker ? for his first morall ground is , nothing is too dear to be bestowed about the furniture of gods service : . because sumptuous temples serve to the world for a witnesse of his almightinesse , whom we outwardly serve , and honour with the chiefest of outward things , as being of all things himself incomparably the greatest : . it were strange , that god should have made such store of glorious creatures on earth , & leave them all to be consumed on secular vanity , allowing none but the baser sort to be imployed in his own service : . rarest and most gorgeous treasures are too little for earthly kings . . if the corruptible temples of the holy spirit are to be served with rich almes , what should be done for houses to edifie the living temples redeemed by iesus christ : to all which i say : . the temple of ierusalem in its glory , proportion and beauty , was a positive worship , and so must be warranted by the positive warrant of the word , and the like warrant must all our churches in the new-testament have : . if we must extend our liberality and bounty towards god to the highest , and to testifie the greatnesse and almightinesse of him whom we serve : then did david and solomon in both fail , there were more glorious and rich houses on earth , and divers times have been builded to the honour of false gods , and to declare the royall magnificence of mortall kings : god never for his own honour appointed such a banquet as ahasureosh did , to continue for an hundred and fourscore dayes , esther . . more might , and ought to have been done by david and solomon , if it had been a morall ground to build a house , to be a witnesse of almightinesse : . and god appointed sacrifices , and sacraments in both testaments , as testimonies of the great lord iesus ; yet in base and obvious creatures ; we may not devise symbols or witnessing images of the almightinesse of that god whom we serve , at our pleasure : . if our lord love mercy better then sacrifice , especially under the new testament , when his worship must be more spirituall : then the argument may be strongly retorted , we are to bestow more on feeding the living members of christs body ( which yet is not secular vanity ) then on dead stones ; except master hooker can warrant us to serve god under the new testament in precious stones and gold , for which we can see no warrant : . all these arguments are broadly used by papists , for images and rich churches : nor doth hooker give us any argument for this , but what papists gave before him : have ye not houses ( saith he ) to eat and drink in ; ergo , he teacheth a difference between house and house , and what is fit for the dwelling place of god , and what for mans habitation , the one for common food , the other for none but for heavenly food . ans . that there was publick meeting places and churches in corinth , now under heathen rulers , cor. . is denyed , by all both protestant and popish writers , far lesse had they then any consecrated churches , and from the inconveniency of taking their supper while some were full and drunk in the place where the lords supper was celebrated , whereas they ought to have supped in their own houses : to infer that the church is a holier place , then their own house , i professe is logick , i do not understand , it only concludes these two sort of houses are destinated from two sort of different uses , sacred and prophane and no more . neither am i much moved at that , psal . . which is said , ver . . they have burnt all the convening places , or all the congregations of god in the land : vatablus , expoundeth it of the temple : exusserunt totum templum dei terrenum : or all the question will be , why the synagogues are called gods synagogues , as they called the temple , ier. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the temple of the lord , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the house of the lord : whither because every synagogue was no lesse in its own kinde a house holy to the lord then the temple : certainly there is no rationall ground to say , that synagogues were typicall , that the people were to pray with their faces toward the synagogue , and to offer sacrifices in the synagogue : but that a synagogue is called the house of god , from the use and end , because it was ordained for the worship of god , as that which god hath appointed for a speciall end and work , in that the lord assumeth the propriety thereof to himself , so saith the lord of cyrus , isa . . . thus saith the lord to his anointed , to cyrus whose right hand i have holden ; yet was not cyrus typically , or religiously holy , as the temple of ierusalem , and c. . v. . he saith of cyrus , he is my shepherd : and why ? he shall perform all my pleasure , so hos . . . therefore will i returne ( saith god ) and take away my corne in the time thereof , and my wine in the season thereof , and will recover my wool and my flax ( given ) to cover her nakednesse , to say nothing that all the holy land was gods land , hos . . . they shall not dwell in the lords land ; and consequently all the synagogues were gods houses ; and the enemy of whom the church complaineth to god in that psalme , was thus bold , as notwithstanding canaan was gods heritage and proper land in a speciall manner , yet it was destroyed and burnt by the enemies , even these houses that god was worshipped in , not being spared ; but how god was so present in every synagogue , and that even when there were no actuall worship of god in it , as he was in the temple , and that it was so holy a place , as they were to put off there shooes who came into the synagogue , god shewing his own immediate presence in every synagogue , as he did , exod. . . to moses in the burning bush , exod. . . v. . is a thing that hath no warrant in the word of god ; for if every synagogue had been thus holy : . it should have been a house dedicated to god in a religious way , as was the temple : . god should dwell in every synagogue then , & in every church under the new testament now , as he said he would dwell in the temple . . then must heathens and the uncircumcised be forbidden to come into any synagogue , or any church under the new testament , the contrary whereof was evident in scripture ; none were forbidden to enter in the synagogues , paul , cor. . , . alloweth that heathens come into the churches or meetings where christians are worshipping god. . if either the temple of ierusulem was holy for the worship in it , or for that it was a type of our materiall temples under the new testament , then our churches under the new testament shall be more holy , yea , our private houses in which we may worship god shal be more holy , as our worship is more spirituall then carnall commandments of the leviticall law were , and the body must be more holy then the shadow ; yea , all the earth now from the rising of the sun , to the going down of the same , in regard of more spirituall worship , even the stables and alehouses , where we may offer the incense of prayer to god , and offer the sacrifices of praises , mal. . . shall be alike holy , as either our churches or the temple was of old . cap. i. q. . whether or not humane ceremonies in gods worship , can consist with the perfection of gods word ? these humane ceremonies we cannot but reject upon these grounds ; our first argument is : every positive and religious observance , and rite in gods worship , not warranted by gods word , is unlawfull : but humane ceremonies are such : ergo , the proposition is sure , the holy spirit useth a negative argument , act. . . we gave no such commandment , levit. . . jer. . . and . , . and . . sam. . . chron. . . the lord commanded not this , ergo , it is not lawfull . formalists , answer : every worship holden to be of divine necessity and yet not commanded by god , is unlawfull ; but not every worship holden as free , and not binding the conscience , requireth that god command it . ans . . gods consequence is from the want of a lawfull efficient and author ; you make him to reason from an adjunct of the worship : but all worship hath necessity , and divinity , and a binding power only from the author god. for why is it lawfull to abraham to kill or intend to kill his son ? why is not eating the forbidden fruit lawfull ? only because god commandeth ; and if god forbid abraham to kill his son , and command adam to eat , it is lawfull . . if this be good , observe all the ceremoniall law , so you lay not divine necessity upon the observance thereof ; offer sacrifices to god under the new testament , and you cannot fail in the worship against the institutor ▪ so slaying of the children to molech , so you count it free and changeable , shall not fail against gods commandments of the first table ( i command it not . ) they answer , to kill children , is man slaughter ; but i reply : god doth no● , ier. . reason against offering the seed to molech , as it was murther and forbidden in the sixth commandment : but as false worship , and forbidden in the second commandment : else he proveth not , that it was unlawfull worship against piety , but that it was an act of cruelty : yea , so it be thought free and bind not the conscience , it may be lawfull worship , and is not condemned by this ( god commanded it not ) ergo , it is not lawfull . i commanded not , ( saith a morton , and b d. burges . ) that is , i discommanded , or forbade . ans . so c saith the iesuit valentia ; but so , circumcising of women , boyling of the paschall lambe , another ark then moses made , should not be unlawfull , for these are not expresly discommanded . but gods commanding to circumcise the male-childe , to roast the paschall lambe , to make this ark : and his silence of circumcision of women , and boyling the passeover , and silence of another ark , is a command . . the text , jer. . is wronged , i commanded not , neither came it in my heart to command this abomination : that is , i never purposed it as worship : else they knew , to kill their children , except to god , as abraham was commanded , was unlawfull , as isa . . . the day of vengeance is in mine heart , king. . . king. . . gen ▪ . . to be in ones heart , is to purpose a thing . . valentia saith , exod. . . i commanded not the false prophet to speak ; but how ? by not sending or calling him : else god did not say by a positive commandment to every false prophet , prophecy not ; but because god b●de him not prophecy , he was to know god forbade him : else to speak arbitrary doctrines and prophesies , not tying the conscience , were no false prophecying . they object , king. . . it was well that it was in davids heart to build a house to god , and yet david had no warrant in gods word , for to build an house to god. so morton d burges e ans . david had a twofold will and purpose to build gods house : . conditionall : it was revealed to david , that god would have an house built , therefore david might conditionally purpose to build it ; so it was gods will he should be the man. this wanteth not gods word : we may desire what ever may promove gods glory conditionally . as that petition teacheth ( thy kingdom come . ) this was recommended of god and approved ▪ kin. . . . a resolute will upon nathans mistake , the blinde leading the blinde , this was not commanded , though the desire of the end was good , that is , that a house should be built . morton , . it was lawfull upon common equity , considering gods mercy to him , in subduing his enemies , and that he dwelt in cedars , whereas god wanted an house , but he could not actually perform it , without gods word : so burges . ans . . the consequence without gods word , is as good to conclude , that david might actually build gods house , as to will and purpose to build it : because the word is a perfect rule to our thoughts and purposes , no lesse then to our actions ; if to build without gods word was unlawfull : ergo , to purpose this without gods word was unlawfull . a purpose of sin , as of adultery , is sin , a purpose of will worship , is will-worship and sin . . a man of blood is as unfit to purpose to be a type of a peaceable saviour , as to be a type of a saviour , . if god reprove samuels light for judging according to the eye , sam. . . far more he rebuketh his purpose to anoint a man without his word , who giveth kingdoms to whom he pleaseth : yet samuel had a good intention , and gods word in generall , that one of iesse's sons should be king. . i● that good purpose had remained with david deliberately to build the lords house , after the lord had said , solomon , not david , must build the house , it would have been sinfull ; yet the reasons upon common equity , and a generall warrant that god would have an house , had been as good as before : if mortons consequence be once good , it s ever good . . by this , without the warrant of the word , we may purpose to glorifie god : the baptist without gods warrant , may purpose a new sacrament , cajaphas may purpose that he shall be the man who shall dye for the people : i may purpose to glorifie god , by a thousand new means of worshipping : papists have good intentions in all they do . . a purpose of heart is an inward substantiall worship warranted by gods word , psal . . . psal . . . psal . . . ier. . . gen. . . eccles . , . isa . . . ergo , the word is not a rule in substantiall and morall duties ; heart-purposes cannot be indifferent heart-ceremonies . . david needed not aske counsell at gods mouth and word , for an indifferent heart-purpose , grounded upon sufficient warrant of common equity , whether he should act it or no● ; that which warranteth the good purpose , warranteth the enacting of the good purpose . . who knoweth if god rewardeth additions to the word , with a sure house , and all indifferent ceremonies ? all additions to gods word are unlawfull ▪ deut. ▪ ● . deut. . . prov. . . rev. . . ioh. . . luk. . , . tim ▪ . psalme . , . so , a basilius , b hieron , d cyprian , e chrysostome , f procopius , g turtullian , all the fathers , all protestant divines opposing traditions ▪ put their seal and pen to the plenitude of scripture : but humane rites are additions to gods word . h morton and burges say , god forbiddeth in the foresaid places , additions of any thing , as divine and a part of gods word , or additions contrary to gods word , and corrupting the sense thereof , but not additions perfecting and ●●●plaining his word ▪ a● commentaries and annotations of the text . so do papists answer , duvallius , i a sorbonist ▪ he forbiddeth other new sacrifices , as of the gentiles , who offered their sons and daughters : so k valentia , l vasquez , m bellarmine , n suarez , o cajetan , they are not added which the church addeth ▪ they are from the spirit of god : so p bannes ; but all these do elude , not expound the texts : . because ▪ if the iewish princes had commanded arbitrary and conditionall ar●s , sacrifices , places of worship , so they add● not heathenish and wicked , as the gentiles sacrificing their children , they had no● failed by this answer ; yet moses the prince , is commanded to make all according to the patern in the mount. . god speaketh to all israel , and not to the princes only , deut. . . hearken o israel , he speaketh to these who are bidden to keep their soul diligently , v. . . it is bellarmines groundlesse charity , to think private heads who were not princes and law-givers , did not take on an h●iry mantle to deceive , zach. . . and say , thus saith the lord ▪ when god had not spoken to them , ier. . . . yea , and private women added their own dreams to the word of god , ezech. . , . . they say traditions are from gods spirit : but hath gods spirit lost all majesty , divinity and power in speaking ? if the popes decretals , the councels , the dirty traditions , wanting life , language , and power , be from gods spirit : formalists admit traditions from an humane spirit , and in this are shamed even by papists , who say , god only ●an adde to his own word , whereas they say , men , and the worst of men , prelates may adde to gods vvord : . but that additions perfecting are forbidden is clear : . additions perfecting , as didoclavius p saith , argueth the word of imperfection , and that baptisme is not perfect without crossing . . it is gods prerogative to adde canonick scripture to the five books of moses , and the nevv-testament , and the doctrine of the sacraments which cannot be syllogistically deduced out of the old testament , matth. . , . ioh. . . heb. . . rev. . . and these are perfecting and explaining additions , therefore men may by as good reason adde canonick scripture to the revelation , as adde new positive doctrines like this ( the holy surplice is a sacred signe of pastorall holinesse ) ( crossing is a signe of dedicating the childe to christs service ) for papists ●ay , even vasquez q that the pope neither in a generall councell , nor out of it , can ordain any nevv points of faith , vvhich are not contained in the principles or articles revealed , and may not be evidently concluded out of them . formalists answer , it is not lavvfull to adde any thing as a part of divine worship , but it is lawfull to add● something as an indifferent rite , coming from authority grounded upon common equity ▪ and this is the ansvver of the jesuite vasquez r the pope and church cannot make an article of faith , for that is believed by divine faith , to come from god only , but as law-givers they may give laws that bindeth the conscience , and yet are not altogether essentiall in worship . if additions , as divine parts of gods worship ( say we ) be forbidden ; god then forbidding to adde such traditions , forbiddeth his own spirit to adde to gods word , for no man but god can adde additions divine , that is , coming from god , but god himself , & by good consequence the forbidding men to add additions , as really coming from god , should forbid men to be gods , for divine additions are essentially additions coming from god ; but if he forbid additions only of mens divising , but obtruded to have the like efficacy and power over the conscience , that canonick scripture hath , then were it lawfull to adde killing of our children to molech , so it were counted not really to come from god , with opinion of divine necessity ; and by this , god should not forbid things to be added to his word , by either private or publick men , but only he should forbid things to be added with such a quality , as that they should by divine faith be received as coming from god , and having the heavenly stamp of canonick scripture , when as they are come only from the pope and his bastard bishops ; so all the fables of the evangell of nicodemus ; the materials of the iewish and turkish religion might be received as lawfull additions , so they do not contradict the scripture , as contrary to what is written , but only beside what is written , and with all , so they be received as from the church : also . additions contrary to the word , are diminutions ; to adde to the eight command this addition ( the church saith it is lawfull to steal ) were no addition to the ten commandments , but should destroy the eight commandment , and make nine commandments only , and the meaning of gods precept , deut. . thou shalt neither adde , nor diminish ; should be , thou shalt neither diminish , neither shalt thou diminish : and so our masters make moses to forbid no additions at all : . commentaries and expositions of the word , if sound , shall be the word of god it self ; the true sense of a speech , is the form and essence of a speech , and so no additions thereunto but explanations , except you make all sound sermons , arbitrary ceremonies and traditions , whereas articles of faith expounded are sermons , and so the scripture it self materially taken , is but a tradition . quest . ii. whether scripture be such a perfect rule of all our morall actions ; a● that the distinction of essentiall and necessary , and of accidentall and arbitrary worship cannot stand ? and if it forbid all worship not only contrary , but also beside the word of god as false , though it be not reputed as divine and necessary . formalists do acknowledge , as morton , burges , hooker , and others teach us , that ceremonies which are meer ceremonies , indifferent in nature and opinion , are not forbidden : yea , that in the generall they are commanded upon common equity , and in particular according to their specification , surplice , crossing , kn●eling before consecrated images , and representations of christ are not forbidden , and negatively lawfull , having gods allowing if not his commanding will ; but only god forbiddeth such ceremonies , wherein men place opinion of divine necessity , holinesse and efficacy , in which case they become doctrinall , and essentiall , and so mens inventions are not arbitrary and accidentall worship : but let these considerations be weighed . . distinct . the word of go ▪ being given to man , as a morall agent , is a rule of all his morall actions , but not of actions of art , sciences , disciplines ; yea , on of meer nature . . distinct . ( beside the word ) in actions morall , and in gods worship , is all one with that ( which is contrary to the word ) and what is not commanded is forbidden , as not seeing in a creature capable of all the five senses is down right blindenesse . . lawfulnesse is essentiall to worship instituted of god , but it is not essentiall to worship i● generall : neither is opinion of sanctity , efficacy , or divine necessity essentiall to worship , but only to divine worship , and its opinion not actuall nor formall , but fundamentall and materiall . . seeing the apostles were no lesse immediatly inspired of god , then the prophets , it is a vain thing to seek a knot in a rush , and put a difference betwixt apostolick commandments or traditions and divine commandments , as it is a vain and scripturelesse curiosity to difference betwixt the propheticall truths of moses , samuel , isaiah , ieremiah , ezekiel , &c. and divine prophecies , which is , as if you would difference betwixt the fair writing of titus the writer , and the writing made by the pen of titus , or betwixt peters words , and the words spoken by pete●● tongue , mouth and lips , for prophets and apostles were both gods mouth . . worship essentiall , and worship arbitrary , vvhich formalists inculcate ; or worship positively lavvfull , or negatively lavvfull , are to be acknowledged as worship lawfull , and will-worship , and vvorship lawfull and unlawfull . . what is vvarranted by naturall reason , is vvarranted by scripture , for the law of nature is but a part of scripture . . actions are either purely morall , or purely not morall , or mixed of both : the first hath vvarrant in scripture , the second none at all , the third requireth not a vvarrant of scripture every vvay concludent , but only in so far as they be morall . . matters of meer fact , knovvn by sence and humane testimonie , are to be considered according to their physicall existence if they be done or not done ; if titus did such a thing or not , such are not in that notion to be proved by scripture : . they may be considered according to their essence and morall quality of good and lawfull , ●ad or unlawfull , and so they are to be warranted by scripture . . there is a generall vvarrant in scripture for worship and morall actions , tvvofold : either vvhen the major proposition is only in scripture , and the assumption is the vvill of men , or vvhen both the proposition and assumption are warranted by scripture : the former vvarrant i think not sufficient , and therefore the latter is necessary to prove the thing lavvfull . hence our . conclusion . every worship , and positive observance of religion , and all morall actions are to be made good , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( according as it is vvritten ) though their individuall circumstances be not in the word . . the offering , for the babe iesus , tvvo turtle doves , and ●vvo pigeons , are according as it is vvritten in the lavv , and yet ioseph and mary , the priest the offerer , the day and hour when the male childe iesus for whom are not in the law , exod. . . numbers . . in the second table amaziah his fact of mercy in not killing the children for the fathers sin is said to be , kin. . . performed by the king ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is vvritten in the book of the law of moses : yet in that law , deut , . . there is not a word of amaziah , or the children whom he spared : because these be physicall , and not morall circumstances , as concerning the essence of the law of god. hence in the categorie of all lawfull worship and morall actions : both proposition and assumption is made good by this , as it is vvritten , even to the lowest specifice degree of morality as all these . . the worship of god. . sacramentall worship under that . . under that , participation of the lords supper . . under all , the most speciall participation of the lords supper by iohn , anna , in such a congregation , such a day ; all these i say , both in proposition and assumption are proved by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and can bid this ( according as it is written ) the like i may instance in all other worship , in all acts of discipline , in all morall acts of justice and mercy , in the second table : but come to the prelats kalendar , they cry ( order and decency is commanded in gods worship . ) and we hear pauls cry , not theirs ; but under this is , . ( orderly and decent ceremonies of humane institution ; ) and here they have lost pauls cry , and the scriptures ( as it is written ) . under this ( be symbolicall signes of religious worship instituted by men ) ( according as it is written ) is to seek . and . under all , ( thomas his crossing of such an infant ) is written on the back of the prelats bible , or service book , but no where else : so do papists say , what ever the church teach , that is divine truth . under this cometh in , invocations of saints , purgatory , and all other fatherlesse traditions , which though papists should teach to be arbitrary and indifferent ; yet would we never allow them room in gods house , seeing they cannot abide this touchstone ▪ ( according as it is written . ) . because scripture condemneth in gods worship , what ever is ours , as will-worship , hence , . all worship and new positive means of worship , devised by men , are unlawfull ; but humane ceremonies , are such , ergo , the proposition is proved many wayes : as , . what is mans in gods worship , and came from lord-man , is challenged as false , vain , and unlawfull , because not from god , as idols , according to their own understanding , hos . . . so , from israel it was , the workman made it , hos . . . hence , a zanchius , and b pareus infer , all invented by men , are false and vain , and so are condemned , ier. . . the imaginations of their ●vil heart , and , psal . . . their own devises , their ovvn vvorks , their ovvn inventions , as , act. . . figures vvhich y● made , act. . . had they been figures of gods making , as the cherubins and oxen in the temple , as king. . they had been lawfull ▪ dayes devised by i●rob●ams heart , king. . , . the light of your ovv●●●ir● , isa . . . a plant that the heavenly father planted not ; ergo , by man , math. . . . the proposition is proved from the wisdom of christ , who is no lesse faithfull then moses , who followed his copy that he saw in the mount , exod. . . . . exod. . . heb. . . heb. . , . ioh. . . or solomon , chron. . . . chron. . , . gal. . . also , i prove our conclusion . . thus : if the word be a rule to direct a young mans vvay , psal . . . a light to the paths of men , v. . if the wisdom of god cause us to understand equity , iudgement , righteousnesse , and every good vvay , prov. . . and cause us vvalk safely , so that our feet stumble not , prov. . . so that vvhen vve go , our steps shall not be straightned , and vvhen vve run , our feet shall not stumble , prov. . , . if wisdom lead us as a lamp , and and a light , prov. . . then all our actions morall ▪ of first or second table , all the worship , and right means of the worship , must be ruled by this , ( according as it is written ) else in our actions we walk in darknesse , we fall , stumble , go aside , and are taught some good way , and instructed about the use of some holy crossing , some doctrine of purgatory , and saint-worship , without the light of the word : but this latter is absurd : ergo , so is the former . it is poor what c hooker saith against us : if wisdom of scripture teach us every good path , prov. . . by sccripture onely , and by no other mean , then there is no art and trade , but sripture should teach : but wisdom teacheth something by scripture , something by spirituall influence , something by worldy experience , thomas believed christ vvas risen by sence , because he savv him , not by scripture , the ievvs believed by christs miracles . ans . . some actions in man are meerly naturall , as to grow ; these are not regulated by the word . . some agree to man , as he liveth , as to sleep , eat , drink , and these are considered as animall actions , actiones animales , and do not belong to our question : but as they are in man , they be two wayes regulated by the word . . according to the substance of the act , the law of nature , and consequently , the word of god commandeth them : if one should kill himself through totall abstinence from meat and sleep , he should sin against the law of nature . . these actions according as they are to be moderated by reason , are to be performed soberly , and are in gods word commanded . d . some actions agree to man , as he is an artificiall , or scientifick agent , as to speak right latine , to make accurate demonstrations in geometry , and these are ruled by art , man in these , as they be such , is not a morall agent , but an artificiall agent , i say as they are such , because while one speaketh latine according to the art of disputer or linacer , he should not lie , and all morality in these actions are to be ruled by gods vvord , and as actions of art , they are not every good path , or every good morall vvay that solomon speaketh of , prov. . . and therefore it is a vain argument against the perfection of gods word . . hooker saith , god teacheth us something by spirituall influence ans . if without the word , by only influence , spirituall , as he taught the prophets ; it was a vain instance , for influence , visions , inspirations were of old in place of scripture . if ceremonies , as crossing & surplice come this way from god , they be as nobly born , as the old and new-testament : if god teach any thing now by influence spirituall without scripture . hooker is an enthusiast , and an anabaptist : if experience and sense teach many things now , which scripture doth not teach , and yet is worship , or a morall action , we desire to know these : . the instance of thomas , learning that christ is risen from the dead , by sence and not by scripture , and of the iews believing by miracles , and not by scripture , might make a iesuit blush , for christs resurrection , and the doctrine of the gospel confirmed by miracles , are not arbitrary rites beside gods word , but fundamentals of salvation : hence the man will have us believe god revealeth articles of faith to us , by other means then by his word : thomas was helped by his sense , and some iews to believe christs death and resurrection by miracles : but the formall object of their faith , was the lord speaking in his scriptures . . hooker objecteth ; when many meats are set before me in the table , all are indifferent , none unlawfull , if i must be ruled by scripture , and eat in faith , and not by natures light , and common discretion : i shall sin in eating one meat before another . how many things ( saith e sanderson ) do parents and masters command their servants and sons ? shall they disobey , while they finde a warrant from scripture ? ans . for eating in measure , the scripture doth regulate us , for eating for gods glory , the scripture also doth regulate us , and the action of eating according to the substance of the action , is warranted by the law of nature , which is a part of the word ; the meer order in eating is not a morall action , and so without the lists of the question . if the question be of the order of eating , i think not that a morall action : . eating of divers meats is a mixt action , and so requireth not a warrant in the morality every way ; if you eat such meats ( where there be variety to choose ) as you know doth ingender a stone , or a cholick , you sin against the sixth commandment : . masters , parents , commanders of armies may command apprentices , servants , sons , souldiers , many artificiall actions , in trades , in war , where both commanders and obeyers are artificiall , not morall agents , and so they touch not the question , but what is morall in all actions of art , oeconomy , sciences , is ruled by the word , except our masters offend that paul said , children should obey their parents in the lord : that men are not both in commanding inferiours , and obeying superiours vexed with scruples , cometh not from the insufficiency of gods word , but from this , that mens consciences are all made of stoutnesse . but if this be true , seth , enoch , noah , shem , could not eat nor sleep ( saith f hooker ) but by revelation which was scripture to them . answer , supernaturall revelation was to these fathers the rule of gods worship , and all their actions supernaturall , and of all their actions morall , in relation to the last end ; but for eating and drinking , they being actions naturall , they were to be regulated in these ; by naturall reason , and the law of nature , which was apart then of the divine tradition that then ruled the church , while as yet the word was not written . hooker urgeth thus ; it will follow that moses , the prophets and apostles should not have used naturall arguments , to move people to do their dutie ; they should only have used this argument ( as it is written ) else they taught them other grounds and warrants for their actions then scripture . ans . none can deny naturall arguments to be a part of the word of god , as is clear , rom. . . cor. . , . cor. . . yea , christ , mat. . . teacheth , that this principle of nature ( whatsoever ye would men should do to you , do ye so to them ) is the law and the prophets , because it is a great part of the law and the prophets , and therefore they say in effect ( as it vvritten in the scripture ) when they say ( as it is written in mans heart by nature . ) . principles ▪ of nature , are made scripture by the pen-men of the holy ghost , and do binde as the scripture . . it will be long ere the law of nature teach crossing , and kneeling to bread , to be good ceremonie . they object . i could not then ride ten miles to solace my self with my friends , except i had warrant from scripture , and seeing the scripture is as perfect in acts of the second table , as in acts of the first ; i must have a reason of all the businesse betwixt man and man , of all humane and municipall laws , but it is certain ( saith sanderson ) faith as certain as logick can make it , is not required in these , but onely ethicall and conjecturall faith , whereby we know things to be lawfull negatively : it s not required that we know them to be positively conform to gods word . ans . if you ride ten miles with your friend and do not advise with his word , who sayes ( redeem the time ) you must give account for idle actions , if christ say , you must give an account for idle words . . though there seem to be more liberty in actions of the second table , then of the first ; because there be far moe positive actions , not meerly morall , which concerneth the second table , because of oeconomy , policy , municipall and civill laws , arts , sciences , contracts amongst men , that are not in the first table ; yet the morallity of the second table , is as expresly in gods word , as the worship of the first table . . because what is justice and mercy , and love toward man in the second table , doth no more depend upon mans sole will , but upon gods morall law & the law of nature , then it dependeth upon mans will or human wisdom , how god should be worshipped according to the first table . for gods will in his word , is called by our divines , a perfect canon and rule of faith , and also of manners : and as the grace of god , t it . teacheth us what is piety , so also what is righteousnesse and sobriety . . because as gods word condemneth will-worship , which is come of no nobler blood , then mans will , so condemneth it idle words , and idle actions , which are but will-works , and will-words , and deeds of will-justice , and will-mercy : and a will-conscience in the second table , putteth no lesse a rub upon the wisdom of the lord , the law ▪ giver , then a will conscience in the first table . but formalists say , if mans will and authority cannot appoint crossing , holy humane-dayes , surplice , and such , the decent expressions and incitements of devotion , in the kinde of arbitrary , mutable , and ambulatory worship ; but they must be therein guilty of adding to the doctrine of piety and religion in the first table : by that same reason they cannot make humane civill and positive laws in war and peace , to be means of conserving justice and mercy tovvard humane societies in the kinde of duties of righteousnesse and sobriety tovvards our selves and neighbours ; but they must be guilty of adding to the doctrine of the second table . i answer : . the case is not alike , we cannot be agents in the performing of any worship to god ; nor can we use any religious means for honouring god , which belong to the first table : but in these we are morall agents , doing with speciall reference to conscience , and to true happinesse and the glory of god , as the ends both of the work and workers : and therefore in these we are precisely ruled by the wisdom of god , who hath in his word set down what worship , and what means of exciting devotion , and decoring of his worship pleaseth him , and hath not left men to lord-will , or lord-wit ; but in many actions that belong to humane societies , we are not morall agents , but often agents by art , as in military discipline , trades usefull for mans life , oeconomy and policy in kingdoms and cities , in sciences , as logick , physick , mathematicks , in these finis operis , the end of the work is operation , according to the principles of arts and policy , and we are not in them morall agents , and so not to be regulated by gods word . for the scripture giveth not to us , precepts of grammar , of war , of trades , and arts , teaching us to speak right latine , to make accurat demonstrations : nor is the end of the work here a thing that pitcheth upon that tender and excellentest peece in us , our conscience , and our morall duties to god and men , but to make such humane laws , just and suitable with sobriety and justice , is not left to lord-will , but right reason , the principles of a naturall conscience ( which are parts to us of scripture ) and the word of god it self hath determined ; whether , to carry armour in the night , in such a case ? whether to eat flesh in such a season of the year ▪ when the eating thereof hurteth the common-wealth , and the like belong to works of justice and mercy , or no ? now it is no marvel that in things belonging to our naturall life , peace , societies , policy , where the end of the work is naturall or civill , and belongeth not , as such , to the conscience , and salvation of the soul , that there men be artificers or agents according to art , oeconomy , policy , whereas the end of the work , finis operis , in the worship of god , is morall , and a matter of an higher nature ; and so the means and manner of worship here , are determined by gods word . but when actions of arts , sciences , trades , oeconomy , policy , and laws positive , are elevated above themselves , ad finem operantium , to the end that agents are to look unto , as they be morall agents ; gods word is as perfect a rule for acts of good manners in the second table , as in the first : for example , that i speak good latine , i am to see to disputers precepts ; but that i lie not , and speak not scandals or blasphemies , while i speak latine , there i am to look to gods law given by moses . that a tradesman make works according to art , he is to advise with art , but that he sell not his work at too dear a price , he is to advise with the eight commandment ; and when all these acts of art are referred to conscience ▪ salvation , and the glory of god , as they ought to be respectus finis operantis ▪ in respect of the morall intention of the doer , all their morallity is squared by gods-word . hence there be no actions of worshipping god , but they be purely morall , et respectu finis operis , et respectu finis operantiis ; but many actions belonging to the second table , are either purely not morall , as actions of meer art , or they be mixed , and respectu finis operis , in respect of the end of the work , they are not morall , nor to be squared by the word at all ; and in respect of the morall intention of the doer , they be morall , and so mixed actions , and partly ruled by the word , and partly ruled by art or policy , according to our seventh distinction . ii. conclusion : in actions or religious means of worship , and actions morall , whatever is beside the word of god , is against the word of god ; i say in religious means , for there be means of worship , or circumstances physicall , not morall , not religious , as whether the pulpit be of stone or of timber , the bell of this or this mettall , the house of worship stand thus or thus in situation . our formalists will have it in the power of rulers to command in the matter of worship , that which is beside the word of god , and so is negatively lawfull , though it be not positively conform to gods word , nor commanded or warranted by practice ; which i grant is a witty way of romes devising , to make entry for religious humane ceremonies . but . whatever is not of faith , and a sure perswasion , that what i do pleaseth god , is sin , rom. . . . and therefore neither can be commanded by rulers , nor practiced by inferiours : but things besides scripture , and negatively lawfull , are things not of faith ; ergo , the assumption i prove : . i doubt if lord-will , be the lord-carver , of what pleaseth god. . if it may stand with the wisdom of christ the law-giver ; for no ceremonies maketh christ a perfect law-giver : . in things doubtsome , abstinence is the surest side ; ergo ; rulers ought not to command them : . samuel , david , even wicked saul abstained in things doubtsome , while the oracle of god removed the doubts , and answered him . . paul in eating or not eating , which are things most indifferent , requireth a certain perswasion of positive assurance , rom. . . i know , and am perswaded by the lord iesus , that there is nothing unclean of it self , but to him that esteemeth any thing to be unclean , it is unclean . a master sanderson saith , in things substantiall of gods worship , and in things to be done upon necessity of salvation , what is not of faith ; certainly assuring us it is conforme positively to gods word , it is sin , so we abhor popish additions : but in the actions of our life , as the lifting of a straw , and in ceremoniall worship , or accidentals , it holdeth not ( saith b morton , and doctor burges ) not in all particulars ( saith c paybodie ) for there should be no end ( saith d doct. iackson ) of doubting , for papists might doubt to assist our king against roman catholicks . ans . . let formalists explain themselves ; doctrinals , substantials , and essentiall worship , is such as god hath commanded in the proposition , and in the assumption , and particularly in gods word ; accidentals are such , as he hath commanded in generall , but left particulars to mens will , so they define , like m●sters of arts. but this our masters say , in all that christ hath particularly commanded , his testament is perfect , and so i believe , what god hath set down , he hath set down , and so we have scripture right down as perfect as the fables of esop , & nasoes metamorphosis : what is in esopes and nasoes books , is in their books , and what they command you , are with certainty of faith to believe they command , and what the prophets and apostles writ , that they writ , and that is essentiall worship ; what they writ not , they writ not . . mr. sandersons lifting up a straw , is a straw for an instance ; actions of imagination are not morall , we give him leave to ruh his beard without faith , as he weareth white sheets above his garments in divine service against faith. . to do in faith , is to know , that , in that i serve christ , and am accepted of god , rom. . . to do that which condemneth me not , and maketh me happy in the doing thereof , v. . . it is a faith that i have before god in my conscience , v. ● . . it is a perswasion by the lord iesus , that it is clean . . it is such , as i know is positively lawfull by scriptures expresse warrant , ▪ cor. . . the earth is the lords and the fulnesse thereof ; ergo , i have certainty of faith , that it is positively conform to scripture what i do : but in things negatively lawfull , as lifting a straw , wearing a surplice , i have no perswasion by the lord iesus , that i serve christ , and am accepted of god in so doing , and know not from psa . . . or from any other scripture , that it is lawfull what i do . . a generall warrant is either when the major proposition only is sure by scripture , but you must take the assumption upon the formalists merchant-word , or where both proposition and assumption can indure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as it is written ; this latter wee imbrace with both our hands , but formalists deny it to us : the first is their meaning . this , what is decent and not contrary to gods word , that the rulers may command : but surplice , crossing , &c. are decent and not contrary to gods word ; ergo. so one giles widdows e saith ▪ man and wife are one flesh : ergo , the ring in marriage is good . and , fine linnen is the righteousnesse of the saints , rev. . ergo , a surplice is good . and , matth. . take up your crosse : ergo , the crossing in baptisme is lawfull . enough of this ▪ but so the worship of the devil is lawfull ▪ and , aarons golden calf is lawfull ; for i can finde a major proposition for them in scripture , of which you have a faith both negative and positive ; as this , whatever god commandeth in his word , that is lawfull : but god commandeth the indians devil vvorship in his word : ergo , &c. i am not holden to give my faith for the assumption : yet it is as good as our masters reasoning . . jackson is wide in his lawfull negatives , for to fight against roman catholicks , at our kings command , upon good grounds , is not an indifferent thing , except to kill men , and shed blood , be indifferent and lawfull negatively : i thought , to make war , had been amongst the substantials , and positively conform to gods word . . the fathers , as origen , ambrose , chrysostom , theophylact , oecumenius , theodoret , anselm and ierome , upon the place rom. . . as vasquez saith f from this place , rom : ▪ . that what any doth , must be warranted by the light of the conscience as lawfull . if formalist ; stand to this , they must give us some things against conscience , and something beside conscience , that is morally lawfull , and therefore if conscience see not such a thing against scripture , though it have no warrant in scripture , yet it is lawfull , and done in a certain perswasion of a well informed conscience ; but these who eat things thought to be unclean by gods law , to the scandall of others , who knew these meats were not against piety and gods lavv , nor yet that the eating of them was against charity , while paul delivered the doctrine of scandall , yet their eating was unlawfull . . formalists say nothing here , but what papists said before them , they say , men may go to war , doubting of the lawfulnesse thereof ; and therefore h vasquez , i angelus , k corduba , and l navarr . will us , while the doubt remaineth , to choose the surest side , as conscience ought to do : and m vasquez saith , manente dubio , &c. to do so long as the doubt remaineth , is to do against the judgement of conscience : and n adrianus saith , while they doubt , and yet go to war , they expose themselves to the danger of man-slaughter , and by not going to war , they should onely sin by not obeying . o suarez saith , it is a speculative doubt , vvhen superiors commandeth it : and p sylvester saith , such a doubt should be expelled at the commandment of superiors . and no marvell the command of superiors to papists is an oracle , and blinde obedience is good meriting ; therefore q gratian and the iesuit r sanches saith , inferiors are not holden to examine the commandments of superiors . . iackson saith , this ( whatsoever is not of faith is sin ) holdeth in omission of good , as in commission of evil : ergo , your not practising indifferent ceremonies , is not of faith , and so sin. ans . he that obeyeth doubtingly , is condemned , and he that obeyeth not doubtingly , is condemned ; but , master doctor , your enumeration is not sufficient , and may strike against doubting to worship a romish idol , at the command of superiors ; for i shew you a third , and its pauls way , eat not , obey not , and abstain with perswasion of faith , that what you do is agreeable positively to gods word . jackson saith , they sin , not by doubting , if the fear of evil after mature deliberation , be not extraordinary , and such as cannot be recompenced by the goodnes which appeareth in the act of obedience . doubting is no internall part or essentiall cause of sin , vve sin not because vve doubt , but because vvhile vve doubt , vve prefer an evil , or a lesse good , before a good , or a greater good . so their sin vvas not doubting , but they preferred not eating , vvhich vvas a bodily losse onely , to the evil feared , vvhich vvas to be partakers of the table of devils , and being apostates from the israel of god. ans . paul expresly saith , doubting is sin , and condemneth it ver . . and requireth , ver . . let every man be perswaded in his conscience , v. . happy is he that condemneth not himself in that which he alloweth , v. . whatsoever ( more or lesse in morall actions ) is not of faith , is sin : . internall perswasion , rom. . . is an internall cause of obedience , as v. . and therefore doubting being a sin that condemneth , rom. . . must be such a sinfull ingredient , as maketh the action sinfull . . we both sin , because we doubt , and also because we prefer a lesse good , or an evil to a greater good . . no feared evil , though never so evil , whether of sin or punishment if it follow not kindly , but only by accident , and through the corruption of our nature , should or can make us do any thing doubtingly or sinfully , for then we might do evil , that good might come of it : no good of obedience can warrant me to sin , and disobey god , nor should that be called obedience , nor is it obedience to men , which is disobedience to god. . it is an untruth that non-eating was only a bodily losse , for non-eating physicall , is a bodily losse , but paul urgeth non-eating morall , to eschew the fall of one for whom christ died . . the doctor saith ibidem . no power under the heaven could make a law over the romans , injoyning such meats , because gods law ( as they conceive ) condemned them . now how pleasant are right words ? i assume , we conceive god hath denounced all the plagues written in his book , upon practisers of humane ceremonies , as upon adders to the word of god , rev. . . yea heresies , to with , that christ is not the consubstantiall son of god , may seem probable to us ; shall the good of obedience in believing my pastor , whom god hath set over me , hinder me to obey ? . papists say also , that scripture is perfect in generall , allowing that ceremonies should be , when paul saith , let all things be done in order and decency , cor. . but the scripture giveth no particular warrant for these , but onely the churches determination . so w scotus , x suarez , y bellarmine z vasquez a bannes , b and duvallius . the scripture implicitely , and generally containeth all the substantials necessary for salvation , but not traditions in particular , that is the churches part , just as formalists say , order and decency is commanded in the word , but crossing , surplice , humane dayes and such are left to the prelates kalender , to fill up what his lordship thinketh good . so hooker ( c ) speech is necessary , but it is not necessary that all speak one kinde of language , government is necessary , but the particulars , surplice , crossing , &c. are left to the church . . what is negatively lawfull here , cannot be admitted ; if rulers may command one thing that is negatively lawfull , they may command all things ; because what they command under this formall reason , as not against scripture , they should not adde nor devise new worship , though they command all of that kinde : but the latter is absurd , for so they might command in gods worship . . the actions of sole imagination , the lifting of a straw , and all idle actions that cannot edifie . . they might command a new ark to represent christ incarnat , as the jews ark did represent him to be incarnat , a new passeover , to represent the lambe already slain , and all the materials of the ceremoniall law with reference to christ already incarnat , dead , and risen again : for all these are by formalists learning negatively lawfull ; shew us a scripture where they are forbidden , more then surplice , crossing , except because they be not commanded . if it be said , they do not command things negatively lawfull , as such , but as they edifie and teach : well then , . as they edifie and teach , they are positively good , and apt to edifie , and so must be proved by the word as commanded , and so not negatively lawfull , and not as beside , but as commanded in the word . . yet it will follow , that all these may be used in faith , that is , out of a sure perswasion that they are not contrary to gods word , and so lawfull . i might dance in a new linnen ephod , before a new iewish ark , representing christ already incarnat , and that in the negative faith of mr. sanderson , hooker , and jackson , for this ark is not against scripture , yet this ark is not commanded , and so not forbidden . . idle actions that have no use or end , might be lawfully commanded by this , because they are not forbidden , yet are such unlawfull , quia carent justâ necessitate et utilitate , as gregorius saith : i prove the connexion , because an action morall , such as ( to sign with the crosse ) performed by a subject of christs visible kingdom , for gods glory and edification of the church , which yet is neither commanded nor forbidden by god , nor commanded by natures light ( for none but those that are beside reason will say this ) nor light of gods word , or the habit of religion , hath no more reason , then the making or forming a syllogisme in barbara , which of it self cometh only from art ; and as such hath no morall use , and by as good reason may the church command dancing before a new devised ark ; yea , such an action involveth a contradiction , and is morall , and not morall : for of its own nature it tendeth to no edification , for then it might be proved by good reason to be edificative , and an action cannot be edificative from the will of men , for gods will , not mens will ▪ giveth being to things . . what is beside scripture , as a thing not repugnant thereunto , wanteth that by which every thing is essentially lawfull : ergo , it is not lawfull . the consequence is sure , i prove the antecedent : gods commanding will , doth essentially constitute a thing lawfull , gods commanding will only maketh eating and drinking bread and wine in the lords supper lawfull , and the lords forbidding will should make it unlawfull ; and gods forbidding to eat of the fruit of the tree of knowledge of good and evil , maketh the non-eating obedience , and the eating disobedience . as the killing of isaac by abraham , is lawfull , and that because god commandeth it ; and the not killing of him , again is lawfull , when god forbiddeth it . but things negatively lawfull and beside the word of god , wanteth gods commanding will ; for god commandeth not the materials of jewish ceremonies to represent christ already come , and such like : for if he should command them , they should be according to the word of god , and not beside the word of god : if it be said they have gods commanding will , in so far that he doth not forbid any thing not contrary to his own word ; but hath given the church authority to adde to his worship , things not contrary to his word , as they shall see they do promove godlinesse , or may edifie the church : but then if the church must see by the light of reason , and naturall judgement , aptitude in these to promove godlinesse , they are commanded by god , who hath even stamped in them that aptitude to edifie , and so are not beside gods word . . our divines condemne all the traditions of the church of rome ; as purgatory , prayer for the dead , imagery , adoring of reliques , all the crossing , holy water , chrisme , oyl , babies , bells , beads , &c. because god hath no where commanded them , and sins veniall and beside the law , and sins mortall and contrary to the law , we condemne ; because , as what is capable of seeing , and life , and hearing , and yet doth not see , live , nor hear , that in good reason we call blinde , dead , and deaf ; all beside the word are capable of morall goodnesse , and yet not morally good , because not warranted by gods word , therefore they must be morally evil . iii. conclus . opinion of sanctity , holinesse and divine necessity , is not essentiall to false worship . formalists will have their ceremonies innocent and lawfull , so they be not contrary to the word of god. . so they be not instamped with an opinion that they binde the conscience , and are of divine necessity , holinesse and efficacy ; so a morton their prelat , for opinion of justice , necessity , efficacy and merit , ( saith he ) make them doctrinals and so unlawfull : but this is but that which papists say : so suarez b saith , that their unwritten traditions are not added to the word of god , as parts of the word of god ; but as things to be believed and observed by the churches commandment ; and these who did swear by jehovah and malcom , zeph. . esteemed malcom , and an oath by malcom , not so religiously and so holy , as an oath by jehovah and malcom ; and yet no doubt , they ascribed some necessity to oaths by malcom and jehoram saying , ( am i jehovah to kill and make alive ) who yet worshipped ieroboams calves , esteemed the worshipping of these calves lesse necessary , and lesse holy and meritorious , then the worshipping of the true yehovah ; yet the calves called their gods , which brought them out of the land of aegypt , had some necessity and opinion of holinesse . for . aaron in making a calf , and proclaiming a feast to the calf , committed false worship ; but aaron placed not holinesse , justice , or merit in that worship : because , exod. . . for fear of the people who in a tumult gathered themselves together against him , he committed that idolatry ; ergo , necessity of sanctity , merit , and divine obligation , is not essentiall to false worship : ieroboam committed idolatry in saying , these are thy gods o israel ; but he placed no efficacy or merit therein , because , king. . . he did it , least the people going to ierusalem , should return to rehoboam , and kill him ; and the philistims dis-worship in handling the ark unreverently , had no such opinion , they doubting whither god or fortune ruled the ark , sam. . . it were strange if these who say in their heart , there is no god , ezech. . . psal . . . and so fail against inward worship due to god , should think that the denying of god were service and meritorious service to god ; and that peter denying christ , and iudaizing , gal. . . for fear , thought and believed he did meritorious service to christ therein : pilate in condemning christ ; iudas in selling him ; the souldiers in scourging him , did dis-worship to their creator , the lord of glory : shall we think that pilate , who for fear of the people did this ▪ believed he was performing necessary , divine and meritorious worship to god ? . if opinion of necessity divine , of merit and sanctity , as touching the conscience , were essentiall to false worship ; it were impossible for gain and glory , to commit idolatry , to preach lies in the name of the lord for a handfull of barley , as ezek. . . mic. . . kin. . . tim. ▪ , . tit. . . for its a contradiction to preach arrianisme , turcisme , popery , against the light of the minde only for gain ; and yet to think that in so doing , they be performing meritorious service to god : yea , they who devise will-worship , know their own will to be the lord-carver of that worship , at least they may know it ; yet shall we think they hold themselves necessitated , by a religious obligation so to do ? else it were impossible , that men could believe the burning their children were will-worship , indifferent and arbitrary to the worshippers , which is open war against reason : now a worship cannot be false , wanting that which is essentaill to false worship . . false worship is false worship by order of nature , before we have any opinion , either that there is religious necessity in it , or meer indifferency : ergo , such an opinion is not of the essence of false worship . . by that same reason , opinion of unjustice , or opinion of doing justice , should be of the essence of unjustice ; cains killing of his brother , should not be man-slaughter , except cain placed some divine sanctity in that wicked fact , which is against all reason ; and the reason is alike in both gods commanding will and his forbidding will. they answer , gods will constituteth lawfulnesse in essentiall worship , and mans will in things arbitrary ; but this is to beg the question , for when we ask what is essentiall worship , they say , it is that which god commandeth , and what is accidental or arbitrary , it is that which human authority commandeth , & this is just , gods wil is the essentiall cause of that worship whereof it is the essentiall cause , & mans will is the essentiall cause of that , whereof it is the essentiall cause . . all the materials of jewish and turkish worship , might be appointed for right worship , so we held them to be arbitrary . . god cannot forbid false worship , but in that tenure , that he commandeth true worship ; but whether we esteem it true , or not , holy , or not ; he cōmandeth true worship , erg. &c. iv. conclusion , it is a vain and unwarrantable distinction to divide worship in essentiall , which hath gods ; . particular approving will to be the warrant thereof , and worship accidentall or arbitrary , which hath only gods generall and permissive will , and hath mans will for its father ; so ceremonies ( say they ) in these , hath gods generall will , according to their specification , whether a surplice be decent , or not , is from mans will , therefore they are called worship reductively , because in their particulars , they have no divine institution , and they tend to the honouring of god , not as worship , but as adjuncts of worship ; so a morton ; so b burges . ans . as sacramentall worship is lawfull essentiall worship , so that this element , bread and wine , and this water is not arbitrary ; ergo , if decency be of divine institution , and gods approving will , then that surplice or crossing , or not surplice and crossing be decent , is not arbitrary , and only from gods permitting will : if the generall must be warranted by the word , so also specials under the generall , else mens will may make a horned bullock a decent sacrifice to represent christ already come in the f●●sh ; for if the written word warrant not the specials of religious observances , a door is open for all humane inventions : the uniting of these two ( the crossing of the finger in the air above a childes face ) and ( the dedication of the childe to christs service ) are every way like to the uniting , of bread and wine eaten and drunken , and the souls nourishing by christ crucified and apprehended by faith : if there be oddes , it is in the authority of the institutors : our formalists say , the one is essentiall , because ordained by christ , and so bindeth the conscience , and the other arbitrary , accidentall and of lesse authority : we owe them thanks indeed , the sin is the greater that the authority is the lesse , but the externall worship is alike . there be oddes betwixt the kissing of a wife by a stranger , and the kissing by her own husband , and oddes betwixt an act of royall majesty performed by the king , and that same act performed by a traitor faining the same act , as there be oddes betwixt money stroken by a tinker , and by the kings master of coyne ; will this distinction serve the whorish woman , the kisses of a strange man be arbitrary , indifferent and accidentall : but the kisses of my own husband be essentiall and kindely . and the tinker might save his head for his false coyne , the kings money is essentially legall and currant , but money stroken by me , is arbitrary and of lesse authority , then the kings lawfull coyn. . if it be necessary and good to honour god by decency and order , the particular goodnesse and holynesse of surplice and crossing is also good and holy . but god hath particularly , micah . . shewed thee what is good o man ; ergo , he hath also shewed what is particularly holy . but god hath not shewed us in his word any goodnesse in crossing , surplice , because they are of mans devising : if it be said , the particular goodnesse of surplice and crossing is good and shewed to us in the generall . i answer , goodnesse of indifferent rites , is , repugnantia in adjecto , and a flat contradiction , as who would say , cold fire , indifferent is neither good nor evil , neither lawfull , nor unlawfull : . then god hath not shewed us all morall goodnesse in his word , because he hath not shewed to us the goodnesse of ceremonies . . lawfulnesse is an essentiall property of divine worship resulting from gods particular approving will in his word , as is clear , hosea . . chro. . . lev. . . sam. . . ier. . . act. . . ergo , arbitrary worship must have gods approving will , commanding it , else it is not lawfull : i prove the antecedent from the causes of worship : . the end of worship , which is the honouring of god maketh not worship lawfull ; idolaters may intend to honour god in their idolatry , as well as true worshippers . . the matter of worship is not essentiall to lawfull worship , for lawfull and unlawfull worship may have the same common matter , as solomons calves in the temple were lawfull , because ordained of god , and samaria's calves were unlawfull , because they were from men , the matter of both might be one and the same mettall , hosea . . the form of worship in generall , is not the essentiall and specifice form of lawfull worship , as the specifice form of a living creature is not the specifice form of a man , the specifice form of a man is not the specifice form of a just man , as just . also i may conceive sacramentall eating in generall , and not conceive whether it be lawfull or unlawfull : for if lawfulnesse were the specifice form of worship , i could not conceive worship , but i behooved to conceive lawfulnesse in it . now then gods commanding will , being wanting to arbitrary worship , it cannot be lawfull ; ergo , unlawfull . if it be answered , ceremonies are negatively lawfull , not positively lawfull , and the argument proceedeth of lawfulnesse positive , which is commanded in the word . but this is , . a begging of the question . . negative lawfulnesse , is from mans will , which should not be a creatrix of the goodnesse of things or of lawfulnesse , nor can it create goodnesse , except you make man to be god : . arbitrary goodnesse and lawfulnesse hath either a particular warrant and cause of its goodnesse , and lawfulnesse from gods expresse commandment , or . from the light of nature , or . from the sole will of men , or . partly from natures light , partly from mans will , but any of these wayes it cannot be lawfull , i prove the antecedent : for it cannot have its warrant from gods generall will whereby the proposition of a syllogisme is warranted , but not the assumption ▪ for thu● the golden calse of ieroboam ; the worshipping of satan should be lawfull : for i can forme a syllogisme to it from scripture ( all worship commanded in the word is lawfull ▪ but ieroboams golden calf is commanded in the word ; ergo , it is lawfull . and if both major ▪ proposition and assumption be warranted by the word , then are ceremonies essentiall and not arbitrary worship . if ceremonies be warranted by the light of nature , this is a part of gods word , and rom. . , . god hath shewed it to us , as , rom. . , . we would see natures light to prove that whitenesse of linnen signifieth pastorall holinesse , rather then whitenesse in the wall , and that the crosse signifieth dedication of a childe to christs service , rather then lifting up of the childe toward heaven signifieth the same ; and yet ceremonie● must be by this reason essentiall worship ; yea , to sacrifice a sheep to represent christ already crucified ▪ is as lawfull this way as all our ceremonies . if the third be said , that ceremonies have their goodnesse and lawfulnesse from the sole will of men ; then ceremonies are will-worship : for worship instituted by the sole will of men , without light of scripture , or nature , is will-worship . . the devisers of them are either brutish , or void of reason , and the practicers are servants of men , because they serve will , or rather lust of men , without any reason commanding . . if ceremonies come partly from mens will , partly from the light of reason ▪ then do they conclude the lawfulnesse of ceremonies either ●allibly or necessarily : if the former be said , we have little warrant of conscience to practice them ; nor can god be honoured , nor these things lawfull , good , and edificative , more then unlawfull , evil and unapt to edifie , seeing there be no light of scripture , or nature to make them good to us ▪ and because a fallible and unnecessary consequence , is over fallible and unnecessary , and standeth ( as aristotle faith well ) in an indivisible point . it is a non-consequence , and so mens will is the best house that ceremonies are descended of . if they can be proved by a necessary and infallible consequence , we desire to hear it , for it must be thus or the like : things not contrary to the word , and commanded as apt to edifie , may be lawfull arbitrary worship : but ceremonies are such ; ergo , the proposition is not true ▪ because rulers judge either such things apt to edifie , because they see them to be so in themselves , or because they judge them to be so in themselves , therefore they are so in themselves : the former cannot be said , because this light whereby rulers see ceremonies to be apt to edifie , is either light of scripture , or nature , or both : if this be said , they can make others see this light . also , if there be goodnesse and aptitude to edifie souls in ceremonies by natures light , sound reason , or the word of god , they cannot be arbitrary or indifferent worship : but must be essentiall worship , having warrant and commandment from god ▪ for what natures light , or scripture commandeth , that god himself commandeth , and what god commandeth is essentiall , not arbitrary worship . . and secondly , they are not arbitrary things , but necessary and lawfull by natures light , by scripture , or both , which they deny ; if the latter be true , then is the will of rulers , that which maketh ceremonies good and lawfull ▪ a●●in and blasphemous assertion , for pope or prince , or mens pleasure finde pre-existent goodnesse and lawfulnesse in things , and they do not make them good : it is proper to god alone , who calleth things that are not , to create both beings and goodnesse of beings . . if arbitrary goodnesse and lawfulnesse of ceremonies be thus warrantable , because nor contrary to the word , and esteemed arbitrary ; i might fail against the first four commandments , by superstition and idolary : so i esteem these , to wit , idolatry and superstition arbitrary , and not of divine necessity , and yet in so doing , i should neither sin , nor commit acts of false worship ; because superstition and idolatry are indeed forbidden , but superstition and idolatry , with the opinion , that they have neither holinesse , merit , nor divine necessity , but are meerly arbitrary , are no where forbidden in the word . let formalists by their grounds , shew us a scripture for it ; for they cannot by their doctrine be forbidden as false worship , seeing they want that which essentially constituteth false worship ( as they teach ) for they ( as the argument supposeth ) want opinion of necessity , divine merit and holinesse . . if the churches will , commanding crossing , and surplice , make them lawfull ; then their forbidding them shall make them unlawfull , and mans will shall be a pope and god. . if rulers conclude them lawfull , then either upon nationall reasons concerning britain rather then other nations , or upon reasons immutable & eternal ▪ if the latter be said , they be essential worship , not arbitrary ▪ if the former be said , they be more apt to stir up the dull senses of brittish men , then othe●s , which is a dream . dull senses are alike every where , sin originall alike in all places , and god in his perfect word hath provided alike remedies against naturall dulnesse to all mankinde , else we in britaine do supererogate , and the word ▪ must be perfect to some nations , in that which is common to all , and not to others . . by as good reason , arbitrary mercy , and arbittary justice is holden as arbitrary worship ; for the lords word is as perfect in works of charity for the second table , as in works of religion for the first , and if so be , then it were in mens will to do things conducing for the murthering , or not murthering of our brethren , of their own wit and will , without the word of god , and there should be some lawfull acts of will-love , or will-murther . . laws oblige ( as papists grant ) as a driedo , and b vasquez say , after gerson , occam , almain , and other papists , from the goodnesse of the matter commanded in the law , not from the will of the law-giver : if then the generall will and command of god constitute arbitrary worship , this worship from gods will layeth a band on the conscience , no lesse then essentiall worship : for hezechiah is no lesse obliged in conscience to apply figs to his boyle , and moses to make every little ring in the tabernacle : when god commandeth these , then the prophets are to write canonick scripture : for gods authority in commanding , is equall in all , though in respect of the matter , there be great things , and lesse things of the law : therefore gods generall permissive-will , doth no lesse oblige the conscience , then his approving will. . to this arbitrary worship agreeth all the properties of will-worship ; as colos . . . it beguileth us of our reward ; for no promise of god is made of a bishoprick for conformity ▪ . it is will-humility , to be devouter then god willeth us . . it intrudeth in things not known in the word . . it holdeth not the head christ , for it maketh him not a perfect law-giver , if prelares under him give laws added to his word , and that after the traditions of men . . it inthralleth men dead with christ , to a yoak . they object , but not to yoak upon the conscience . answer ; yea , but we are in christ freed also from the externall yoak , as from shedding of blood in circumcision , removall out of the campe seven dayes , many ceremoniall sabbaths , presenting of the male-children , and going up to sacrifica at jerusalem ; yea , expensive offerings , all called burdens , act. . . col. . . gal ▪ . , , . col. . . . and multiplied holy dayes , surplice , crossing , keeping us in that same bondage ; though lesse ( they may say ) magis , & minus non variant speciem . . this worship perisheth vvith the use : . subjecteth us to the ordinances of men . . hath a shew of wisdom , mr. burges a saith , some will-worship i● not unlavvfull , a● three sermons in one day . the free-vvill offerings and vows vvere in some sort vvill-worship . the church at her godly discretion , and will , may appoint some formalities to attend the worship . answer , gregor ▪ de valent saith , that some idolatry is lawfull , some unlawfull : this man saith , some will-worship is lawfull , some unlawfull , that is , some sin is lawfull , some unlawfull : . three preachings come from zeal , not from will , and is no new worship different from preaching , and there may be reason therefore , where all cannot be present in one day at all the three , there is reason for three preachings , none for crossing : . will as will , is carver of will-worship : will createth not the worship , but determineth the circumstances according to the light of reason , in lawfull worship . but where will , as will , void of reason hath influence in the worship , it is wills brood : ▪ the freewill offerings were determined by god , the poor should offer a pair of doves , in the free-will offering : but the rich a lamb , and it was sin for the rich to offer a pair of doves , and therefore will was not determinatrix in this . . the man jumbleth together godly discretion and will : they be much different ; but for godlinesse in short sleeves , and crossing a finger in the aire , i understand it not , nor can reason dream of any warrant for it , but will , as will , that is , mans lust made it . neither do formalists go from a suarez , and b bellarmine , who call that will-worship , which is devised only by a man● wit , and is not conforme to the principles of faith , and wanteth all reason , and the received use of the church . but we are disputing here against the churches use , as if it were not yet a received use . but upon these grounds i go : . reason not binding and strongly concluding , is no reason , but meer will. so ceremonies have no reason : if the reason binde , they are essentiall worship : . authority is only ministeriall in ordering gods worship , and hath no place to invent new worship . . authority as authority especially humane , giveth no light , nor no warrant of conscience to obey , and therefore authority naked and void of scriptures-light is here bastard authority . . in all this formalists but give the papists distinction of divine and apostolick traditions : for power of inventing ceremonies to them is apostolick , but not infallible and divine : c suarez giveth the difference : god saith he , is the immediate author of divine traditions , and the apostles only publishers : but the apostles are immediate authors of apostolick traditions , god in speciall manner guiding their will. so d cajetan e sotus f bellar. so our formalists g duname h hooker i sutluvius ; but i like better what k cyprian saith , that no tradition , but what is in the word of god , is to be received : but this distinction is blasphemous , and contrary to scripture , cor ▪ ▪ . the things ▪ that i write unto you : ( even of decency and order , as v. . . ) are the commandment of the lord , . pet. . . peter willeth them to be mindefull of the vvords which were spoken before , by the holy prophets , and of the commandments of us the apostles of the lord and s●vio●● : then the apostles commandments are equall with the commandments of the prophets . but in the old testament , there were not some traditions divine , and some not every way divine , but propheticall , for the prophets were the mouth of god , as is clear , pet. ● . , , . luk. . . rom. . . so tim. . . i give thee charge in the sight of god — . that thou keep this commandment without spot , unrebukable , untill the appearing of the lord iesus . now the commandment ( as beza l noteth ) are all that he writ of discipline , which formalists say , are for the most apostolicke , but not divine traditions . . if ceremonies seem good to the holy ghost ▪ as they say they do from act. . then they must seeme good to the father and the son , as the canon is act. . but that canon was proved from expresse scripture ; as peter proveth , v. , , . and james v. , , , . if they come from the spirit , inspiring the apostles , they cannot erre in such traditions ; if from the spirit guided by the holy ghost , they come from scripture . . if these traditions come from no spirit led by light of scripture , we shall not know , whether they be lawfull , or not , for the scripture is a canonick rule of lawfull and unlawfull . . if any apostolick spirit be given to authors of ceremonies , why not also in preaching and praying ? how then do many of them turn arminians , papists , socinians ? . the apostolick spirit leading institutors of ceremonies , doth either infuse light naturall , supernaturall , or scripturall in devising ceremonies , and so eatenus , in so far they were essential worship ▪ or the apostolick spirit doth lead them , with no light at all , which is brutish enthusiasme : or . gods apostolick spirit infuseth the generall equity , and negative lawfulnesse of these truths ( surplice is an apostolicall signe of pastorall holinesse ) and ( crossing a signe of dedication of a childe to christs service ) now light , for this we would exceedingly have . if this light be immediatly infused , then surplice , crossing are as divine , as if god spake them ; for truths immediatly inspired lost no divinity , because they come through sinfull men ; for balaam his prophesie of the star of jacob , was as divine , in regard of authority , as if god had spoken it , but if these trash come from an inferiour spirit , we desire to know what spirit speaketh without the word . but some may object ; the preaching of the word is somewhat humane , because it s not from the infallible spirit that dited the word ; ergo , ceremonies may come from the holy spirit , though they be not as lawfull as scripture . ans . let them be proved to be from the warrant , that the word is preached , and we yeeld to all ▪ . apostolick ceremonies , but not divine have gods generall allowing will for the accepting of them . now sampsons mother , judg. . . proveth well , the lord hath accepted our offering ; ergo , it is lawfull , and he will not kill us . so god atcepted abel , and noah their sacrifices ; ergo , they were lawfull , and divine worship . so hosea . . they sacrifice flesh for the sacrifices of my offerings , and they eat it , but the lord accepteth them not . ergo , offerings of flesh without offering of themselves as living sacrifices to god are now unlawfull : if god accept of ceremonies , they must be divine service , if he accept them not , they must be unlawfull . they answer , he accepteth them as arbitrary worship , not as essentiall : i answer , god might have accepted so sampsons sacrifice , and noahs , as arbitrary worship , and yet not be gracious to them , nor reward their sacrificing , as good service , contrary to the texts alledged ; but i doubt much , if the lord be gracious to men , and accept in christ corner caps , surplice , crossing , humane holy dayes . they object , our circumstances of time , place , persons , &c. are no more warranted by the scripture , then ceremonies are . and god might in his wisdom ( ●aith a burges ) have calculated the order of times and places , such climats and seasons ; but he hath left these , as he hath left our ceremonies to the churches liberty . ans . time and place ( as i observed already ) being circumstances physicall , not morall , nor having any religious influence to make the worship new and different in nature , from that which is commanded in the law , though they be not expresly in the word , do not hinder , but you may say , such an act of worship is according as it is written : for as praying , preaching , hearing , is according as it is written : so is praying and preaching in this convenient place , proved by that same scripture ( as it is written ) but one and the same scripture doth not warrant order and surplice . . the question is not , what gods wisdom can do , for he could setdown all the names of preaching pastors , doctors , deacons , elders in the word ; but his wisdom thus should have made ten bibles more then there be : but all our ceremonies might have been comprehended in one chapter of the revelation , if god had thought good to honour them with inserting them in the canon . . he hath determined these by natures light , and prudence , which dwelleth with that light , revealed in the word ; that a bishop be thus qualified , as tim. . is morall and determined ; but that they call him john , thomas , and be of such parents , country , stature of body , is physicall and in christs wisdom , is not determined , nor could it be conveninetly . lastly , that generall permissive will of god , is good , for all the ceremonies of rome , taught by papists ; as for ours , as suarez de trip lic . virt . tract . . disp . . sect. . n. . dicendum fidem quoad substantiam credibilium semper fuisse eandem a principio generis humani . and so faith alensis , . p. q. . lombard . . dist . . and durandus , . dist . . bonaventura , . art. . q. . hugo de sancto victore de sacram , ● . . part . . cap. . this they have from the fathers , vincentius lyrinensis , co●t ▪ prop. voc . nov . cap. . jreneus , contr . hereticos , lib. . cap. . hyerom in psal . . aug. de civitate , dei lib. . cap. . lib. . cap. . chrysost . de lazero homil . . cyprianus sermone de baptismo . optatus milevitanus , contr . parmeni . de caelo , l. . and i might cite many others , who all affirm , all truth divine is in scripture , all not in scripture is to be rejected : so suarez , de leg . tom . . cap. . haec enim praecepta ecclesiastica pro universali . ecclesia tantum sunt quatuor , qut quinque , quae solum sunt determinationes quaedam juris divini moraliter necessaria homini . — reliqua omnia vel pertinent ad particulares status qui voluntarie suscipiuntur , vel ad ordinem judicial●m . et id●m contra seotae anglica . erro . lib. . cap. . dicimus authoritatem dei ( in benedictione campanarum ) non de esse , saltem in radice & origine , quia ipse dedit authoritatem pastoribus ecclesiae ad regendam ecclesiam , & disponenda , eaequae ad accidentarios ritus ecclesiae pertinent . bannes , tom . . in . q. . dub . . notandum quod neque pontifex , neque tota ecclesia possunt novum articulum , novum dogma quoad substantiam , aut novum sacramentum instituere . andr. duvallius , in . de legib . q. . art. . ceremoniae & judicialia in vetere lege erant juris divini , in nova lege sunt juris tantum ecclesiastici : and valdensis de doctrina fidei , l. . cap. . ecclesia non potest novum articulum proponere : so alphas . a castro in summa , lib. . cap. . and canus , loc . lib. . cap. . cameracensis , . sentent . q. . art. . principia theologia sunt ipsae s●cri canonis veritates , quoniam adipsa fit ultima resoluti● theologici discursus , & ex iis primo singulae propositiones theologiae deducuntur . v. conclus . matters of fact are not , and need not be proved by scripture : . because sense maketh them known to us . . their morality is sufficiently known from gods word . . in matters offact there may be invincible ignorance : christs resurrection is not a matter of fact , as a hugo grotius saith , but also a matter of law , as all the miracles and histories in the word , and to be believed , because god hath so spoken in the word . quest . iii. whether ceremonies have any divinity in them ? all means of worship devised by men pretending holinesse , by teaching , exciting our dull affections to devotion , as if they were powerfull means of grace , and did lay a band on the conscience , when as yet they be no such thing , and want all warrant from god , and are contrary to devotion , are unlawfull . but humane ceremonies be such : ergo , the proposition is certain : i prove the assumption by parts : . whatever holinesse be pretended to be in ceremonies ; yet god onely sanctifieth people , offices in his house , as the sons of aaron , altars , temples , vestures , sacrifices by his expresse institution , as we are taught , b yet are ceremonies holy ; their author be the apostles successours . . their end to honour god. . their matter is not civill or naturall . . their signification mysticall , is religious . . they be means of teaching and stirring up the dull affections to the remembrance of duties , by some notable and speciall signification , whereby the beholders may be edified ; and since to stir up the minde , as a memorative object be the word of gods due property , or the works of providence and creation ; would not a prelat in his epistle to his under-pastors , speak peter-like , as , pet. . . i think it meet , so long as i am in this tabernacle , to stir up your dull mindes , by way of remembrance to your christian duty , by crossing , kneeling to gods board and altar , and surplice ; to be memorials were due to phylacteries commanded in the law , to minde heavenly duties , numb . . , . deut. . . and the twelve stones set up by gods speciall commandment , ioshu . . , . to be a memoriall of their miraculous entry into the holy land , and manna commanded to be kept in the ark , as a sign of gods feeding his people with christ the bread of life , joh. . , . . are ordinances of god , to call to remembrance duties and speciall mercies : and sacraments do signifie as tokens ordained of god , gen. . . gen. . . heb. . . the holy ghost thus signifying , that the way to the holiest , was not yet made manifest : so heb. . . heb. . . and so must it be here said . the holy prelats thus signifying , that crossing should betoken the childes dedication to christs service : so a hooker : actions leave a more deep and strong impression then the word . what blasphemy ? that crossing and surplice leave a deeper impression in the soul , then gods word , the power of god to salvation , rom. . . and mighty through god to cast down strong holds in the soul , cor. . ? i wonder if crossing capping ; kneeling to stocks , can bring every thought captive to the obedience of christ . . it is essentiall to the word to teach , and make wise the simple , psal . . . psal . . . prov. . . and ceremonies are made symbolicall and religious teaching signes , yet is the stock called a doctrine of lies , jer. . . habac. . . though it teach and represent the same iehovah that the word teacheth , isa . . . so it is not a living teacher , because it representeth a false god , or not the true god : for the true iehovah saith , to whom will ye liken me ? but now the stock by mans institution took on it , without a warrant from god , to represent god. now if god had warranted the stock to be an image representing god , as he warranteth the temple , the ark , bread and wine , to be images and representations of the true god iesus christ , the stock should be a doctrine of truth , and not of lies ; so surplice is a doctrine of lies , not because what it teacheth is a lie , for what it teacheth is scripture , isa . . . that these who beareth the vessels of the lord , ( that is pastors ) should be holy : but it is a doctrine of lies , because it representeth pastorall holinesse by humane institution , without all warrant of the word of god. and when paul calleth holidayes elements , gal. . . he meaneth that they spell to us , and teach us some truth , as a estius saith , that holidayes do teach us articles of faith : to which meaning , b paludanus , c cajetan , d vasquez say , god may well be painted in such expressions , as scripture putteth on god , as in the likenesse of a dove , as a man with hands , eyes , ears , feet , all which are given to god in scripture . . it is essentiall to the word to set down the means of gods worship , which is the very scope of the second commandment ; and therefore the iews washings and traditions are condemned , because they be doctrines of men , appointed by men to be means of the fear or worship of god , as math. . . mar. . . isa . . . hence we owe subjection of conscience to ceremonies , as to lawfull means of worship . . stirring up our dull senses : and . as lawfull signes representing in a sacramentall signification , holy things : . as teaching signes : . as means of gods fear and worship : whereas god ( as e ainsworth observeth well ) in the second commandment forbiddeth all images and representations : . all shapes , exod. . . temniah . . forms of figures , tabuith , deut. . . . any type of shadow , tselem , ezek. . . , . . any pictured shape , maskith , levit. . . any statue , monument , pillar , mattesebah , any graven , or molten portraict , hos . . . . we are obliged to obey the word , exod. . . prov. . , . prov. . . ier. . . ier. . . . we owe to the word belief , luk. . . love , psal . . . . hope : . and are to expect a reward therefore , psal . . . rev. . . . , . gal. . . rom. . . coloss . . . hebrew . . . psal . . . psalme . . then if decency be commanded , and order , in the third commandment , ergo , this , and that orderly mean of worship , as surplice ; but can we say , i hope in the surplice ? o how love i crossing and capping ? can we believe in ceremonies , as means of gods worship ? . the word is gods mean to work supernaturall effects , to convert the soul , psal . . . to work faith , john . . to edifie , act. . . to save , rom. . . the obedience to gods word , bringeth peace , psal . . . comfort , v. . gen. . . isa . . . but ceremonies , being apt to stir up the dull minde , must be apt to remove naturall dulnesse , which is a supernaturall effect , and so to bring , peace , joy , comfort : organs are now holden by the same right , that they were in moses-law , then they must stir up supernaturall joy : there must be peace and comfort in practising them : hear how this soundeth , this is my comfort , o lord , in my affliction , that thy surplice , organs , and holy-dayes have quickened my dull heart . now what comfort , except comfort in the scriptures ? rom. . . ceremonies be innocent of all scriptures . what joy ( a proper fruit of the kingdom of heaven , rom. . . ) can be in saplesse ceremonies ? yea , observe , . who truly converred from popery , who inwardly humbled in soul , doth not abhor ceremonies , by the instinct of the new birth ? . what slave of hell and prophane person call not for ceremonies ? . who hath peace in dying , that ceremonies were their joy ? . all lawfull ordinances may by prayer be recommended to god for a blessed successe as all the means of salvation , psal . . . matth. . . act. . , . . we may thank god for a blessed successe , which they have by the working of the spirit of grace , cor. . . cor. . , . thes . . , . ephes . . . . we are to have heat of zeal against prophaning of word , sacraments , prayer , or other ordinances of god : but what faith in praying , lord work with crossing , capping , surplice ? for where the word is not , nor any promise , there be no faith , rom. . . what praising can there be for ceremonies working upon the soul ? what zeal ( except void of knowledge and light of the word , and so but wilde-fire ? gal. . , . phil. . . sam. . . ) can there be , though the surplice be imployed to cleanse cups , and crossing be scorned ? if the subject be nothing , the accidents be lesse ; if surplice be not commanded , nor forbidden , the reverent or irreverent usage thereof , cannot be forbidden , nor commanded , true zeal is incensed only at sin , and kindled toward gods warranted service . . i take it to be gods appointment , that the spirit worketh by a supernaturall operation , with his own ordinances , in the regenerated , but we desire to know how the spirit worketh with ceremonies : formalists are forced by these grounds to maintain the lawfulnesse of images : so . they be not adored : . if they be reputed as indifferent memorative objects , and books to help the memory . but . it shall be proved that at first , papists did give no adoration to images , nor doth durandus , hulcot , pic. mirandula acknowledge any adoration due to them , but proper to god ▪ before the images as objects . . we may liken god and christ to a stock , so we count it indifferent , to make , or not to make such an image , yet likening him to any thing is forbidden , isa . . also we esteem it idolatry interpretative , to take gods place in his word , and to make any thing to be a mean of grace , except gods own ordinances : against all these formalists have diverse exceptions . as . our ceremonies ( say they ) do not respect the honour of god immediatly , and in themselves , but by accident , and as parts of divine worship by reduction , as it containeth all the adjuncts of worship . ans . such logick was never heard of : . if he mean a surplice in the materials , to wit , linnen and crossing physically considered , as separated from their signification , do not tend immediatly to the honour of god , but as an adjunct , he speaketh non-sense , for so bread , wine , eating , drinking , water in baptisme do not immediatly respect the honour of god , but only as they have a morall consideration and stand under divine institution . but yet so the materiall of worship is not the adjunct thereof , but the matter , as the body of a living man is not one adjunct of a man. if he mean , that ceremonies in a morall ( not in a physicall ) consideration do not immediatly respect the honour of god , but reductively , and by accident . let him show us , if the surplice doth not as immediatly , and without the intervening mediation of any other thing , signifie and stir up our mindes to the remembrance of pastorall holinesse , as eating all of one bread , doth immediatly stir up our mindes to the remembrance of our communion of love , that we be all one body in christ , cor. . . . if he mean ceremonies as such speciall materialls , to wit , surplice , &c. as ordained of man , who may ordain another ceremony , doth not immediatly respect the honour of god. . this is to beg the question : . a white garment upon a priest of jupiter sacrificing to that idoll should immediatly respect the honour of iupiter , though the priest might honour iupiter with garments of white roses , or some other like device , while he officiateth . so bowing of the knee in prayer doth immediatly honour god , though i may pray sitting or standing . . it is a dream that the honour of the subject is given to the adjunct , yea , and properly is the adjunct , and agreeth to the adjunct , as surplice hath the very office and place of gods word and sacrament● , to teach and signifie , and yet they are but adjuncts , if a mans coat , or his hat , or shooes could discourse and reason , as only the man can do , in reason we should say the coat is the man. . they say , god forbiddeth efficient and operative means of worship , and grace in the second commandment , or means immediate which worketh by vertue in themselves , or wrapped in them , for so the word and sacraments are means of grace and worship ; yea , the sacraments be exhibitive seals , and therefore we owe to such means subjection of conscience immediatly , both to the things instituted , and particular means of admonition , and to the duties admonished or called to our remembrance by them , for they have vertue residing , and inherent in them , by divine institution to work upon us . but god forbiddeth not , in the second commandment , means that teach occasionally , as objectum a quo , therefore we owe subjection of conscience to the things admonished , but not to the particular means of admonition , therefore we are tied in conscience to ceremonies only collaterally and propter aliud , they be only externall objects or occasions . for whoever ( saith he ) expected that men should be stirred up by ceremonies , as by causes , or any otherwayes , but as by sensible objects , as we are by the sight of the creatures , or other memorials ? therefore ( saith he ) they are not means , by the which grace is wrought by the power of god wrapped in them , but resident in god himself , that freely giveth the grace , by the right use of them : so d. burges . b ans . all cometh to this , ceremonies taketh the place of word and sacraments , but cannot fill the chaire , and discharge the office so well as gods ordinances doth : a clown taketh on the crown , and usurpeth the throne , and cannot do regall acts , with such grace of royall majesty , as the lawfull king , what , is he for that no usurping traitor ? . he will not have ceremonies to be causes of worship , but occasions so do papists say : images ( saith c vasquez ) do only set before us the history and effects of god. bellarmine , suarez ( as all know ) do say , that images cannot so represent iehovah ; as he is in himself , or described in his word , nor can the idoll or image of ▪ god represent god , as a cause , but onely as an object externall and occasion , and yet god forbiddeth it , isa . . . hab. . . . . gods word to the reprobate is a sealed book , and is , as if you would teach letters , to a new weaned childe , isa . . . c. . . it worketh by no inherent vertue wrapped in it self , but though it be mighty , yet is it mighty through god , cor. . . ioshuahs twelve stones , the phylacteries , the manna , the rainbow , did only , ( as d aquinas saith well ) worke upon the senses and memory . the word it self doth but work morally or objectively , and is not a cause having the power of god wrapped in it . if surplice work only as an occasion , the preachers , napkin , the bands of women doth so excite the memory and the affection : . all our divines teach , that the sacraments are exhibitive seals , but not of themselves , or by any vertue inherent in them ( as papists say ) but by the power of god , which worketh by the right receiving of the sacraments , and the sacraments actu primo and essentially are only signes , which worketh objectively and occasionally , as you say your unhallowed ceremonies do : . because they are sacraments essentially , whether they be received by faith , or not , and they are exhibitive seals only to believers . . vnbelievers should not prophane the sacraments by their unworthy receiving of them , if they were not sacraments to them only signifying , and if they were exhibiting seals to them , then should they receive them worthily , which is against what we suppose : . the fathers , as a justine martyr b ireneus c epiphanius d chrysostom e ambrose prove , that circumcision , in its nature , except to believers , did only signifie grace . . here be a most vilde distinction , that we owe subjection of conscience to the thing admonished , but not to surplice , or to such means and particular admonishers , but only collaterally : but ● . is the church ordaining ceremonies a collaterall mistresse over the conscience , & who is the other collaterall judge here ? who but christ ? . we owe this collaterall subjection of conscience to the image of the trinity : for though we owe not subjection of conscience to the image , as such an admonisher , or such an exhorting object ; seeing the word of god may also admonish us of god , yet we owe subjection of conscience to the thing admonished , to wit , to the blessed trinity . . neither owe we subjection of conscience to the word , as written with ink on paper , nor to the sound of the word preached ; yea , nor do we owe subjection of faith to the word as the word ; but only collaterall : when we say , ( i hope in the word , ( i believe the word , ) i rejoyce in the word of god ) we take the word , for objetum quo , and god for objectum quod , for the word is not the formall object of any subjection of conscience ; i owe to the word , not a subjection of conscience collaterall or coequall with the subjection that i owe to ▪ god , but only subordinate as to a mean , and to the word for god , and because it is instituted by god ; but i owe subjection of conscience to god solely , independently , and onely ; yea , subjection of conscience is not due to the word for its manner of working , and not due to the ceremonies ; because they work not as the word of god doth ( as no wonder , they being but hay and stubble ) but subjection of conscience is due to the word , because god is the author of it , and speaketh in it himself , as is clear , ier. . . amos . . heb. . . hear , for the lord hath spoken , and it is to be received only , and in conscience yielded unto , as it is the word of god , isa . . . thess . . . now because we cannot receive the surplice , crossing , capping , as the surplice of god , and as the crossing of christ ; therefore are we not to submit at all to the doctrines which these unlawfull teaching means doth bring to our memory , because they have no warrant of christ , to speak or spell us the very language and minde of god , which god hath spoken in his word by his holy prophets and apostles : yea , though crosses and afflictions work only upon us , as occasions , and externall objects ; yet are we to submit our conscience to them , as to warnings , because they be sent as gods messengers appointed by him , as mic. . . hear the rod , and who hath appointed it . . ceremonies work ( saith burges ) as sensible objects , and as other creatures ; yea , but he is far wide , the creature doth book ( as the word is , psal . . v. . ) the glory of god , and that which may be known of god , is made manifest in them : and god hath manifested ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) these things by the creatures , rom. . . but ceremonies are not books of gods writing , god hath not written nor booked this upon a surplice ( be holy , ye who bear the vessels of the lord ) he hath written it in isaiahs book , c. . . and we submit to the teaching of the creatures , though they work not upon the soul , as the word and sacraments do , because god hath appointed such books to teach us ; erg● , we are in no sort to submit to the devils books , printed by prelats , or to their ceremoniall volumnes , because god hath written nothing upon them ; and here by the way , i say it is unlawfull , yea ▪ and hypocrisie to be devouter then god will have us , as to enlarge the phylacteries , and make them above gods measure , numb . . . to be humble by a mean not appointed of god , ioh. . or to do what god only should do , as to make annointing oyl besides gods oyl , exod. . , , . or to set a threshold and a post , beside gods own threshold , ezek. . . is presumption . lastly , gods spirit worketh not with ceremonies , and so they are as the offering of swines blood , and the slaying of a man ; and so abomination to god , isa . . , . the holy spirit is merited to us by christ , ioh. . . he shall receive of mine , and shew unto you : but who can say that the grace of joy in the holy ghost , wrought by the droning of organs , and the holinesse taught by surplice , is a work of the spirit merited by christ as our high priest ? . god hath made no promise that he will work by ceremonies , for the spirit worketh not without the word ; so then i might resist the working of the spirit , and not sin against the word ; and this is anabaptists enthusiasme : if god work not by them , they be vain and fruitlesse ; and the idol is unlawfull for this , that it profiteth not . also , the spirits action is either naturall or supernaturall here : if naturall , it is a naturall work , and a naturall spirit , and to be rejected : if supernaturall , we may devise means to produce supernaturall effects , mens ceremonies can produce supernaturall joy , comfort , peace , and acts of grace purchased to us by christs merit ; this is a miracle . . they say , all this may be said against your circumstances of time and place , for they are appropriated to religious uses , and not for that made holy parts of divine worship . . time and place , are new things as our ceremonies are . . spirituall signification maketh ceremonies so much the better , but hindreth them not , but that they may be rites of meer order : burges . ans . time , place , pulpit , table-cloath , are new , physically , often , not new morally , or religiously , they have no spirituall influence in worship . a civill declamation hath the same time , place , pulpit with a preaching ; for then , if for application , you call them religious , as d. ammes saith well , an hill whereon a preacher preacheth , a iudge perswadeth a law , a captain speaketh to his souldiers , is both a sacred , a judiciall , a military hill , . signification spirituall , maketh ceremonies capable of being ordered : for surplice wearing , and crossing , being doctrinall , as teaching signifying , stirring up the dull affections , as doth the word and sacrament , they require order and decency : now things of meer order , requireth no ordering , as time & place require not other time & place to circumstance them right . . this is that which papists say ( as c suarez ) that by consequent only , they have signification putupon them . now fourthly , the place , matth. . where christ reproveth the traditions of pharisees , as doctrines of men . the jesuit vasquez his answer is their answer : vasquez , tom. . in . disp . . cap. . that christ reproveth them not because they kept the traditions of the elders ; sed quod in falsis praeceptis divinae legi contrari isputarent esse summam religionis : because they believed all religion to stand in their traditions , which were contrary to gods law , and for their own , omitted gods commandments . and suarez , tom. de legib . lib . cap. . he reproveth what they added , tanquam nova , as new things : corduba , ad. victor . rel . . de potestate ecclesiae , q. . prop. . but chrysostom , hom. . in matth. thinketh better that they had no power to make laws ; yea , d he condemneth the laws written in their forehead . but this exposition is false : . they brought in traditions at first for vain glory , to be called rabbi , matth. . , . ergo , they thought them not at first of religious necessity : . mark saith , cap. . . why walk not thy disciples according to the traditions of the elders ? therefore the externall practice , and not the internall opinion of necessity and holinesse is condemned , as is clear . and when the pharisees saw some of the disciples eat bread with unwashen hands , they found fault . the challenge was for an external omission of an outward observance , which may be seen with the eyes ; ergo , these traditions are not condemned by christ , because they were contrary to gods word , or impious ; but in this , that they were contrary , because not commanded ; for in the externall religious act of washing hands , there was no other impiety of a wicked opinion objected to christs disciples : for if the pharisees eye had been satisfied in that the disciples should wash before they eat , they would not have contended with christs disciples , about the piety of these traditions , nor about any inward opinion , that they added under this reduplication as new , as suarez saith : but the church which cannot erre , including the jewish pope , the high priest , can adde nothing as new contrary to gods law ; nor is there any question betwixt the pharisees and the lords disciples : whether the traditions of the elders , should be esteemed the marrow and sum of all religion , as vasquez saith ; but only anent externall conformity with walking in the traditions of the elders , or not walking , as is most clear in the text : it is true , christ objected they accounted more of mens traditions , nor of gods commandments , as papists and formalists do : but that was not the state of the question betwixt the disciples of christ and the pharisees . . christ rejecteth these traditions , by an argument taken from the want of a lawfull author , while he calleth them precepts of men , opposed to the commandments of god , and while he saith v. . that every plant not rooted by his heavenly father , shall be rooted out ; yea , and christ expresly proveth their worship vain , because they taught the fear and worship of god , by the precepts of men , and not by the word of god ; and ceremonies are the precepts of men . . mar. . , , . he alledgeth their corrupt and false exposition of the fifth commandment , in saying , it is a gift whereby parents may benefit , which children offer to god , though they help not their parents in their poverty ; & necessity , & so you free them from obedience to the fifth commandment of god , by setting up your false glosse ( saith christ ) which is a human tradition . then to christ this is a good argument , your corrupting of the fift cōmandment with your false glosses is a rejecting of gods . commandment ; why ? because it is a doctrine of men , and one of the pharisees traditions : for whether they placed operative sanctity in preferring mens commandment to gods or not ; none can deny but christ reasoneth against these evils , because they were mens traditions , otherway formalists shall be forced to say , that if the pharisees have esteemed them arbitrary , and of no operative sanctity , mens commandments had not been vain worship ; christs argument from isa . . should prove nothing , for false glosses and corrupting the fifth commandment is not vain worship , because it is a doctrine of men ; for doctrines of men as only coming from men , and esteemed arbitrary , are not vain , saith formalists ; yea , except they be contrary in the matter to gods law , and proffered or equalized in the opinion of sanctity to gods law , they are not a whit vain , because they come from men , or are doctrines of men . . christ defendeth his disciples practice in abstaining from externall not-washing ; ergo , he esteemed the externall washing unlawfull : but if the disciples abstinence was because of the impiety of washing , and the opinion of sanctity put upon washing , otherwayes lawfull ; he should have defended his disciples in a thing unlawfull ; for to disobey the elders and church-guides , who sate in moses's chair , and were to he obeyed , matth. . , . in an externall indifferent act of washing not contrary to the washings commanded in moses law , and so negatively conforme to gods law , is lawfull , as formalists and papists both teach ; but christ defended his disciples in their non-obedience externall , for they were not challenged , for denying the opinion of operative holinesse to these ceremonies : christ who commanded obedience to sitters in moses his chair in all things lawfull , would have obeyed himself , and cleared his disciples in so far , as they ought to obey , or not to obey . . vasquez sayes , these traditions were unlawfull , because they were invented , sola voluntate hominum absque ratione , by the sole will of men without reason . but so are popish ceremonies , for if they can be proved by the word of god , and the light of nature , they are essentiall parts of gods word , and not accidentall , nor left to the churches will. . it is good then the iesuit confesseth the church from sole will , and so the pope and prelat can make no laws , but either scripture or natures light must warrant them , and sole will cannot rule them : . they had as good reason in generall from moses his writings , and the law-washings , as pope and prelats have for their traditions . but saith vasquez , christ complaineth of these traditions , because they held them to be , summam religionis , the marrow of religion , and took no care of gods law. ans . that will no more prove them to be vain worship , and that the disciples were to be justified in their non-conformity to these church washings , then that gods disciples , and sound believers under the old testament should abstain from keeping gods sabbaths , his new-moons , and from offering sacrifices , because the people placed all holinesse in these of old , and neglected works of mercy and justice , isa . . , &c. jer. . , , . but ( say formalists ) christ condemneth them because the pharisees thought , eating with unwashen hands defiled the conscience , and meat defiled the soul , when the eaters did not wash as the elders commanded : whereas christ saith , it is not that which goeth in at the mouth , which defileth the man , but the wickednesse that cometh out at the heart . ans . it is true , and i think pharisees believed meat eaten contrary to the elders traditions , defiled the conscience , as is clear , mat. . , , . and that also christ condemneth , as a doctrine of men , and of ignorant men , and so doth non-conformity to your ceremonies pollute the conscience as a breach of the fifth , and second command as you say . quest . iv. whether humane ceremonies can consist with order , decency , and the sincerity of our profession of true religion ? ceremonies fight with order and decency . . these rites pretended by gods command , to adde order and decency to gods worship , and yet deface his worship , and addeth none thereunto be unlawfull : but humane ceremonies be such ; ergo , that they pretend order is proved . d. burges saith , they have no place in all the new-testament , save only , cor. . . let all things be done in order , and decency , a place as ( a ) estius citeth , magnified by papists , for all their ceremonies : the major is undeniable , i prove the assumption : . because magick-like rites honoured with gods name as christian-masse , christs-masse , an adored tree called gods board , when there is no use for a table , a crossing honoured with dedication to christs service , is like gods name used by sorcerers in charming , spelling , divining , where vertue is ascribed to signes , characters and words , which have no such vertue from god or nature , and this valentia justly calleth superstition . b so the iews called the calfe jehovah , papists call a creature of their making , agnus dei , a stile due to christ only , joh. . . . all creatures are means of glorifying god , rev. . . prov. . . rom. . . and may be invited to praise god , as psal . . now it were strange bleating , to say , o crossing , surplice , praise ye the lord , when things ordained by mans sole will , and so idle and sinfull , are made means to glorifie god ; with as good reason dancing in the church , and blowing feathers in the aire , which have by nature or reason , no aptitude for these ends , may be decent means of glorifying god. . order and decency supernaturall in the church is in the word , cant. . . clear as the sun , terrible as an army with banners : nothing wanting gods institution can reach a supernaturall end , as our ceremonies are : . but also ceremonies relatively sacred in religious state must be more then civilly decent , as also right order produceth supernaturall joy , gal. . . civill order cannot do this : or . ceremonies adde naturall order , but this is not in colour , religions colour is supernaturally white , ingenuous , not whorish : . or then it addeth order of parts , and this is by right , grave , and convenient circumstantiating of things in gods worship , and paul dreamed never of crossing to grace baptizing : . or it addeth due quantity , religious worship hath no quantity but time . . it is against sense , that order is commanded in the third commandment , but not surplice , crossing , because they are by accident orderly ; what agreeth essentially to the generall , agreeth not essentially and necessarily to the speces and particulars which are by accident under that generall , as what agreeth to a man , agreeth not to white and black men . decency is commanded , but by accident , and by mans will surplice is decent . but then god commanding sacraments , should not command bread and wine , sor they are by accident , and by gods will sacraments , he might have chosen other elements , yet the will of god commanding sacraments , commandeth this and this sacrament also : what agreeth essentially to man , agreeth essentially to all men black and white . if gods will essentially concur to constitute decency in his own worship , then must that same will essentially concur to constitute this decency , in surplice , crossing . . it supposeth a great untruth , that crossing is not worship , because not ordained of god , but that proveth it is not lawfull worship , but not , that it is non-worship , for crossing used to the honour of baal , and to edifie souls in performing their duty to baal , is essentially a worshipping of baal , otherwayes worshipping of idols is not worship , and yet it is an act of religious honouring of the idol . . the command that commandeth , or forbiddeth the end , commandeth and forbiddeth the means ( thou shalt not murther ) forbiddeth the master , not to command his servant to ride an extreamly deep and impetuous river , though the not riding of such a river be not set down in the word , and it is not forbidden as an arbitrary action : if therefore decency binde the conscience , then the decency of this rite , to wit , crossing bindeth the conscience ; our ceremonies are not nationall ; for crossing being a religious rite , in all the world it s alike decent ; ergo , non ▪ crossing in some country cannot be undecent ; things meerly religious , as all significant ceremonies are of alike nature every where , and admit not of heat and cold with divers climates , are of good or evil manners , with divers nations , therefore they must be determined in the word ; the man who pre●aced on our service book said , without some ceremonies it is impossible to keep any order , or quiet discipline in the church . i am sure he must think that paul preached in some surplice that he might teach holinesse with his garments one way or other , he hath a stronger faith then i can reach ; without circumstances worship cannot be , but without romish dirt , the worship and discipline are better kept ▪ then with such whorish busking . also whatever is a profession in fact , of a false religion by ceremonies indifferent , and yet proper to a false religion , is a denying of the true religion , but the using of these ceremonies , used by papists and iews is such ; ergo , the proposition is scripture , gal. . . peter lived after the manner of the iews , in using the religious materials of the jews , though he had no iewish intention or opinion ; yea , acts . he disputeth against that : so circumcision , galathians . , ▪ is put for the jewish church . now altars , organs , iewish ephods , or surplice , masse ▪ cloaths , and romish crossing , bowing to altars , images , are badges of iewish and popish religion : we know the dispute betwixt augustine and ierome , who defended peters d●ssimulation , gal. . to gain the iews : but augustine saith , epist . . si propterea illa sacramenta celebravit ( paulus ) quia simularet se judaeum , ut illos lucrifaceret , cur non etiam sacrificavit cum gentibus , quia & iis , qui sine lege erant , tanquam sine lege factus est , ut eos quoque lucrifaceret ▪ yea , then ( as augustine saith to ierome , epist ▪ ad hyeronym , . ) we might use all the iewish ceremonies to gain the ievvs , and so fall in the herersie of ebion and the nazarites . duvallius , . thom tract . de legib . q. . art. . would defend peter in that ; but he saith , magis placet barronii responsio . tom. . annal. an . . petrum venialiter peccasse : as for pauls circumcising of timothy , papists clear him . vasquez , tom. . in . disp . . cap. . lo●o & tempore accomodato , he did it when he could not offend the gentiles : aquinas , . q. . art. . yea , so the fathers , as augustine , epist . . chrysostom , cyrill , hyeronym . also papists , bensonius , tractat ▪ de fuga , lib. . disp . . q. . ad articul . . vasquez , tom ▪ . . disp . . cap. . brove to use iewish ceremonies , though with no iewish minde is unlawfull : suarez tom. de legib . lib. . de leg . divin . pos . cap. . vsus circumcisionis ex prohibitione est factus malus , & actus malus non honestatur propter intentionem bonam . aquinas . q. . c● . q. . art. . as one should mortally sin , who should say , christum nunc nas●iturum , christ is yet to be incarnat , so the using of the iewish ceremonies were a lie in fact . cajetan , and toletus , acknowledge a lie in fact . salmeron , in gal. . q. . saith , it is unlawfull to use the iewish ceremonies . aegidius comick ▪ de actib . supernatural . lib. . disp . . dub . . ● . . nullo modo licet obullum ▪ finem , uti ceremoniis propriis falsae religionis . vasquez , . disp . . ● . . patres & doctores communiter tenent non licere : lodo. meratius iesuita , to . . in thom. tract . de legib . disp . . sect. . n. . mentiti fuissent apostoli usurpantes exteriores legis mosaicae ceremonias si non ex anim● usurpabant , tanquam sibi vere licitas , ex animo vere colendi deum per illas , sicut ab aliis per easdem colebatur . so grego . valent. tom. . disp . . punct . . q. . soto de justif . l. . q. . it is a religious scandall to the users of these ceremonies : for ceremonies devised by men , of no necessary use in gods worship , are monuments of idolatry , snares drawing the practisers to idolatry , and so unlawfull , as the high places , groves , images , though not adored of the canaanites . this argument is so learnedly prosecuted by d. ammes , that i adde nothing to it . quest . v. whether the ceremonies , especially kneeling in the act of receiving the sacrament , be guilty of idolatry ? vvhoever presumeth to invent a worship of his own , committeth idolatry interpretatively , because he worshippeth a god whom he conceiveth is pleased with false worship : but that is not the true god , for he is pleased with no worship , but what he hath prescribed himself ; but all inventers and practisers of humane ceremonies , worship such a god : also , all who usurpeth the room and place of god , give the glory of god to creatures ; but all authors and practisers of humane ceremonies , take the room and place of god , from god , and give it to creatures , because to ordain worship ; and all religious means of worship , is proper to the only wise law-giver : but for the clearing of this question , i divide it in some subordinate questions . sect . i. whether religious kneeling , laying aside our intention and will to adore that before which we kneel , of its own nature be adoration ? this question is most necessary , both against papists and formalists : but first remember , that a raphael de la torres , a late schoolman , maketh seaven adorations : . bowing of the knee . . prostration . . the lifting up of the eyes . . of the hands to heaven . . kissing . . knocking on the breast . . uncovering of the head : though this last be not adoration , but a nationall sign of reverence , and is not every where adoration ; yet b abulensis saith , the iews did pray and sacrifice with covered heads : so saith c virgill , and d lod. vives : therefore the corinthians had this from the grecians as a civil sign of gravity , which should not be banished from gods worship ; and if it be appropriate to an idol , it should in that case be made veneration : but no reverence at all is due to an idol . jesuits , as e suarez ▪ and others , and formalists , morton , burges , hooker teach us , that religious bowing before a creature , if there be no intention of adoring , is not adoration : but it is to be considered ; . bowing of the knee physically or civilly ▪ is indifferent and is not adoration : for we bow to kings , and artificers may bow the knee to drive a nail in a bed , and yet are not adoring ; but religious adoration , whither ye will or not by natures impression is a religious note of religious submission . . i consider four acts of the soul that may convoy externall adoration . . one of the minde , a consideration of the excellency of what we adore : . a will to submit to this excellency : . the judgements diting this to be honest to submit : . a purpose or intention habituall or actuall of adoring ; many of these may be where there is no adoring : and the religious externall bowing of the body is essentially adoring , when that bowing is in a state of worship : kneeling before consecrated elements for reverence of either god or the elements , must be adoration , though we should wash it with foul water , and say , that there is no intention to tender gods glory to these elements . . let it be considered what is said by the f jesuit joannes de lugo , the popes professor at rome , which i propound with some change : . there is a purpose of externall adoring , with an inward submission of the heart ; whether this be an habituall or actuall intention , it ▪ is sure it is an adoration , when it cometh forth in a gesture of adoring . . a will to bow the body in scorn and derision , as the souldiers bowed the knee before iesus ; and this being not in a state of worshipping , but in a state and ●ase of disgracing , is not religious bowing or adoration : this is not a naturall expression of inward submission , but rather of disgrace . . there is a willed or voluntary religious bowing for fear , for gain , or for glory ; yet without any internall estimation of the excellency of the thing adored . this suarez denyeth to be worshipping , it being only a faining of worship , not a worshipping . but i prove the contrary : . because then no enacted worshipping of idols , were indeed a worshipping of an idol , and yet all the time that the adorer boweth his knee to the idol , though he have no inward purpose of heart to adore the externall bowing , must be a naturall expression of actuall submission to the thing before which we bow , and a conciliating of an opinion with others , of religious eminency and subjection of divine dignity , to that thing before which we kneel . . religious kissing of the calves of samaria , hos . . is a naturall expression of religious love to these calves , though the kisser have no intention of worshipping ▪ . act. . , , . the men of lystra are reproved for sacrificing , and so for adoring-men ; . sirs , why do ye these things for we also , are men of like passions as you , and preach to you that ye should turn from these vanities to the living god ? barnabas and paul rebuketh the men of lystra , because they worshipped men with humane passions ; yet did they not intend to worship men , for they were to them in that act of worshipping , gods in mens shape , as they say , v. . gods are come down to us in the likenesse of men ; if they conceived them not to be men indeed , but gods come down from heaven ; then could they not intend to worship men , but gods : so iohn would not , nor had any purpose to worship a created angel ; but taking him to be god , he fell down and worshipped , as is clear by the angels reproofe , rev. . . he said unto me , see thou do it not , i am thy fellow servant : likewise , act. . the athenians set up an altar not to the pourtraict of gold , which yet they worshipped , v. . , . but intended not to worship it ; but the god which made heaven and earth , whom paul preached : so are the gentiles said to offer to devils , not to god ▪ what they offer , cor. . . deut. . . psal . . . and chron. . . peroboams calves are devils ; and yet they intended not to worship devils , but god , that brought them out of the land of aegypt , king. . . . if religious kneeling require that we intend to worship every thing , before which ; as an object , we do religiously kneel ; then religious kneeling should not signifie in ernall submission of the heart by natures impression or divine institution ; but by the voluntary and the free institution of him that kneeleth : but this ●a●ter is absurd , for if kneeling should signifie , what it doth signifie by our free and voluntary appointment : then we might . put upon naturall gestures what sig●ific●tion we pleased , and were not to stand to the signification which god and nature have put upon kneeling . . so it were in mans power to impose upon religious kneeling to god , civill curtesie , such as a subject expresseth to his prince , or a son to his father , and it were free to us to kneel to a stock , and that religiously , and yet put upon kneeling the negative reverence , that we give to the bible ; and it were in the three childrens will to kneel to n●buchadnezzars image , and impose this signification on the g●sture , that they were kneeling to god only , all which are manifestly false : so g field saith , kneeling hath institution from the instinct of nature . they object , . the externall act of kneeling signifyeth the inward submission of heart , but there is no inward submission of the heart to a thing to which we kneel , when we are compelled to kneel only for fear of men , or induced to kneel for hope of glory , or some by-respect without any intention or purpose to adore , therefore this externall adoration is a false signe , and signifieth not a thing as it is , and so is no worship . ans . that externall bowing is not true , but false : i distinguish , it is not true morally , because it is a false signe , and a sinfull abusing of worship , for there ought to be a bow●d heart , when there is a bowed knee , but if the meaning be , this externall bowing is not true metaphysically , and partaketh not of the nature of religious worshipping , it is false , for it is truly worship , and the essence and definition of worship agreeth to it : for from religious bowing there resulteth by the nature of the externall act , which is of divine institution , an honouring of that before which we do bow , as before a proposed object , what ever be the present purpose or intention of the bower : else if i bow to an idol intending , and conveying in my heart-purpose all honour to god only , i should not worship an idol : the three children cast into the fiery furnace did but refuse externall bowing to nebuchadnezzar , and would hazard upon burning quick , before they should give that to the image ; for the kings commandment was not , that all should give and convey in purpose of heart to that image all divine glory , but only religious prostration before it ; yet the three children say , dan. . well , be it known to thee , o king , that we will not serve thy gods , nor worship thy golden image , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they expresly refuse knee-bowing , & the reason is , because if ye bow your knee religiously to a stock , it is not in your power or free choice , to stay the flux and motion of religious honour off , or from the stock ; but because religious bowing doth not convey honour to the thing before which ye bow by your free will , but by god and natures institution , even as weeping naturally expresseth sorrow , laughing , gladnesse , so doth religious bowing signifie religious honouring , without any act of the free choice of the worshipped intervening . it is impossible to adore god , in and through an image , and give no religious reverence to the image at all ; as it is impossible to hear the word and tremble at it ; and yet none of that religious trembling be bounded and terminated upon the word ; as it is impossible to kneel to the kings ambassador conveying all and whole that civill honour to the king , but some honour must redound to the ambassador ; a father cannot love the doctor for his sons cause , but some love he must confer really upon the doctor , if not absolute , yet relative , for his sons cause . jacob could not kisse joseph his sons coat , and yet refer that whole expressed affection to ioseph and nothing at all to the coat , for then should there be no reason , why he should kisse the coat , rather then the skin of the beast supposed to be the devourer of his son ; if therefore the communicant should kisse the sacramentall bread , as he boweth religiously before it , as the object of his sacramentall worship , which he receiveth , i hope it would be thought very like the kissing of the calves of samaria , and a religious expression of love to the bread , and by the same case , religious bowing to god , by the interveening of bread a representative object , must be an expression of religious honouring of bread , but no religious honouring by religious bowing can be expressed , but adoration of bread ; for as i have proved , it is not in our free election that religious kneeling signifie what honour we please , as if it were in our power , that religious kneeling signifie religious , or civill honour , or more , or lesse religious honour , but our will or thoughts cannot change the nature of things ; kneeling is essentially religious , as a iohannes delugo defineth it , nota submission is internae . . b suarez objecteth , adoration is a voluntary action proceeding from the will of the adorer ; and therefore excluding this will , it is not adorations , but only the materiall action of adoring ; also adoration is honouring , but none can honour without an intention of honoring , and therefore he who externally giveth signes of honour to an idol without an intention to honour the idol , doth not truly honour and adore the idol , but only dissembleth . ans . qui bené distinguit benè solvit : our third distinction doth well answer this : the naked materiall action of bowing physically considered , wanting all religious will of adoring is not an honouring ; if a carpenter bow before an image to drive a naile in it , he doth not worship the image , because that is an action , in statu artis , non in statu religionis ; in a state of art , not in 〈◊〉 religious state : but the voluntary bowing before any thing in a state of worship , or religion , as it s here , is adoration ; for there is voluntary bowing in a religious way of a state , but there is not required a particular intention to adore the signe , that is accidentall to the nature of worship . suarez objecteth , the e●●●nce of adoration requireth the intention of the adorer , therefore the adoring of this , or that thing , requireth a proportionable intention of adoring the thing . ans . . the antecedent is not universally true , and is a begging of the question , because externall adoring of an idol may be without intention to adore an idol . . though the antecedent were true ; that an absolute adoration of god requireth the intention of the doer , as it is not true ; lawfull and sincere adoration indeed requireth the intention , but not absolute adoration : though ( i say ) it were true , yet it followeth not that a relative adoration requireth an intention of giving co-adoration or relative worship to the signe . suarez . . objecteth : the honouring of one thing cannot properly be called the honouring of another thing different therefrom , except that honouring be some way referred by the minde , to that other thing , or except they be partakers one of another ; but the image , and first samplar , or prototype are different things , therefore the honouring of the first samplar cannot be called the honouring of the image , except the honouring by the intention be referred to the image . i answer , the image and samplar are one in a sinfull imagination , as jehovah and the golden calf are one , but it followeth not , that there must be two distinct intentions , one in adoring the prototype , and in coadoring the image another : but he who intendeth to honour the king in his ambassadors person , needeth not two intentions , one by which he intendeth to honour the king , another whereby he intendeth to honour his ambassador . sect . ii. whether the idolatrous jevvs were charged with the crime of idolatry , because they adored the creature as such , or because they adored the godhead in , with , or under the creatures shape ? and whether or no , do papists commit idolatry with them in this point : let these considerations go before . . that the jews believed the image to be god by vvay of representation , not essentially or really ; they believed the image to be god objective , commemorative , representative , relative , declarative , significative ; non essentialiter , non per se , non realiter . . there is an honour or negative r●verence due to any image of god , ordained by himself , or to any mean of honouring god , because it is such , though it cannot be expressed in the act of adoration ; but the question is , if the honour of adoration , either relative or absolute be due to the image ? . the jews intended to honour jehovah in their images , what inferiour intention they had to honour the image , we are now to inquire . . we bow our knee two wayes before a creature , either before a creature as an object by accident , as while we pray , there of necessity must be before us some creature , a wall , a table , a pulpit , none of these are adored , because they are before us by accident , as having no religious state . the image before the iew , and the sacramentall elements before the kneeler , cannot be thus present : . the creature is before the kneeler , of religious purpose , as a religious object . . the creature is religiously present before the kneeler two wayes , . active . . passive . . in the meer and naked act of teaching and exciting the memory , so that when that act is past , i turne from the creature , and adore the creator ; so at the sight of the sun or moon being taught and instructed of the wisdom and power of god , in creating such excellent creatures , i am to turn from them , and adore the lord of these creatures . thus the creatures are kindely and per se objects in the act of teaching , but not objects at all in the act of adoration : . the creatures are objects passive , when bodily bowing in a religious state is directed toward the creatures really and bodily present by a commandment of the church , or of purpose , and so they are made objects of adoration . i. conclusion . the relative expression of god which is in the works of god , is no formall ground of any adoration of the creatures . . because adoration upon this ground , though the creatures , the hoast of heaven be excellent , is forbidden , deut. . . . not only images ( which cannot represent god ) and the sacraments , but all the creatures , even , rats , mice , flyes , frogs , worms , iudas and wicked men , yea , and devils are to be worshipped , because all things having being , are shadows and footsteps of god , their cause , first author , and last end , psal . . . psal . . . rom. . , . act. . , , prov. . . rev. . . rom. . , ▪ . because god is really , and by the diffusion of his blessed essenc● , present in all creatures , it followeth not that we should adore them : the formalists upon this ground , that christ is really present in the sacrament , though the manner we know not , think that christ should be adored in the sacrament , according to that , verbum audimus , motum sentimus , modum nescimus . but if this be good logick , because we know not the way of the spirit , and how the bones grow in a woman with childe , eccles . . v. . and god , where he worketh , is present by the immediation of essence and power , though we know not the way of his presence , we are to adore the soul of man , and the bones of a young childe in a womans belly ; & though they should say that god-man christ is in a more powerfull and efficacious manner present in the sacrament , then in the works of nature ; yet should it follow , that god is to be worshipped in the works of nature also ▪ for magis & minus non variant speciem , for then we could not conclude any thing but this : though there be not so reall a ground of adoring lice and frogs , as adoring of the sacrament : yet there is a ground , seeing god is , in the realli●y of his blessed essence , present in all creature● . ii. con●lusion . the idolatrous jews did not . adore the golden calf , as a crea●ure , but as god by representation , exod. . . and when aaron had made thereof a golden calf , they said , these be thy gods o israel , which brought thee up out of the land of aegypt . . and when aaron saw it , he built an altar before it , and aaron made proclamation , and said ▪ to morrow is a feast to iehovah . now that they believed not the golden calf to be really and essentially iehovah , is more then evident : . because they believed not moses to be essentially god , but their guide and leader under god ; but this calf they made to supply the want of moses , v. . the people gathered themselves together against aaron , and said unto him , vp ▪ make us gods which shall go before us : for as for this moses the man that brought us up out of the land of aegypt , we know not what is become of him . they made then the calf only a visible god under iehovah , to lead them in moses his place . . there is no reason why they should have made aaron rather the maker of the calf then another ; but because he being the lords priest , they thought by his holinesse , the god head of jehovah did slide into this calf ; and so they held the calf to be a thing different from iehovah . . they say to aaron , make us gods : ergo , they believed iehovah to be before this made calf . . they saw the calf melted before their eyes , & knew it was made of their ear-rings . . they call it iehovah , & yet they made it iehovah , and therefore they differenced betwixt the calf & iehovah : for they knew that iehovah brought them out of aegypt before the calf was framed , but the calf was an image of that iehovah . a bellar. and b gregor . de valent. say , they worshipped not iehovah , but a vain idol : else how is it said , psa . . when they made this calf , that they forgot the lord , if they worshipped god in the calf , they were mindefull of god. it is vain reasoning this , the wife that taketh another husband to bed with her , morally forgetteth her husband ; and to worship god in a memorative signe forbidden of god , is a forgetting of god , and a false god indeed . . those who acknowledge that the heathen believe that some godhead dwelt in images , and gave responses and answers out of them ; do thereby acknowledge , that the image it self had not the honour of giving responses , as god hath , but that the inclosed godhead gave these responses , and therefore the inclosed godhead was that which they worshipped . so c aquinas , and d vasquez saith , the heathen acknowledged a godhead to dwell in the images : and e bellarmine saith , it is not improbable that the iews believed that they worshipped the true god in an idol : papists then may take to them heathens idolatry , for heathens worshipped god in images , and not images as they are such : and f abulensis , and g cajetan in the commentaries of the first edition , on exodus , said this same . . though the iews believed the calf to be essentially god , yet it was god as god ▪ that they intended to worship , not the work of mens hands as such : papists believe that the image is not god , and yet give the highest worship that is to them . . bellarmine saith with us , when he saith , they saw a calf in aegypt and adored it , they believed jehovah himself to be a calf , therefore they made the image of a calf , and dedicated it to jehovah . but ( i answer ) that image so dedicated , they worshipped as iehovah , and called the very materiall calf iehovah , and dedicated it to the honour of iehovah ; therefore they believed the lord iehovah , and the calf dedicated to his honour , ( which calf also they worshipped ) to be two divers things , as the image and the thing signified are relata and opposite : ergo , they believed not that that image which aaron had made , was iehovah essentially ; therefore in setting up that image , they worshipped it not as a creature . all the prophets ( saith he ) proveth that the idols are not gods , because they speak not , they neither see , nor hear , isa . . psal . . but ( say some papists ) there was no question if they did see and hear by way of naked representation , because they represented gods and men in shape , who see and hear . ans . first , if all granted they were living things , which did hear and see by representation ; the prophets did well to prove , they should not be trusted in , nor feared as images , nor should that godhead within them inclosed , be feared , because it cannot speak with the mouth , nor see , nor hear , nor walk , with their eyes , eares , and feet : and so it was a vain thing to make it a representation of god , who by serving these dead things did help them . but the prophets strongly prove these images , and the supposed godheads in them , were dumbe , deafe , blinde , and dead ; and therefore neither sign , nor supposed deity represented by the sign , was to be adored . also , isa . . . to whom then will ye liken god ? or what likenesse will ye compare unto him ? . the workman melteth a graven image , and the goldsmith spreadeth it over with gold , &c. isa . . , . to whom will ye liken me ? and make me equall , and compare me , that we may be alike ? . i am god , and there is none else ; i am god , and there is none like me . then it is more then clear that they made a likenesse , a comparison , and a similitude betwixt the golden image and iehovah : ergo , they believed not that the image was essentially god ; for every thing like to another , must be divers from that to which it is like ( they being relatives and opposites ) the one cannot be essentially the other ; and he proveth they are not god by representation , isa . . they cannot move out of their places , except they be born upon asses or mens shoulders : and this is the holy ghosts argument , i am god , ergo , there is none like me by representation to be worshipped : all assimilation or comparative likenesse made by man , betwixt iehovah and god , is an idolatrous assimilation ; yea the lords argument , isa . . is this , every thing made like unto me , before which ye fall down to worship , as a memorative image of me , must be a living thing at least , that can move out of his place , and answer your cry when ye pray , and save you out of trouble , ver . . isa . . and yet it is but a likenesse of god , ver . . now i assume , but the papists image , and the formalists sacramentall elements before which they religiously kneel , cannot move out of their place , nor answer the prayers of those who bow to them , nor save them out of trouble : ergo , they cannot be adored as images , with religious bowing ▪ nor can they say , the images or sacramentall elements can teach and represent god. i answer , so did the iewish images represent god , and yet god convinceth them of idolatry , isa . . . isa . . , . ier. . they were but doctrines of vanity and lyes , and hab. . woe be to him who saith to the wood , awake , and to the dumbe stone , arise , it shall teach . and though the sacramentall elements be lawfull teaching and representing signes , as being the ordinances of christ jesus ; yet the office of teaching cannot elevate and extoll them to the state of religious worship , because though the elements be lawfull images , and in this they differ from iewish and popish images ; yet that which is adored must be such as can hear prayers , isa . . . though it be the image of god. but the sacramentall elements are not such as can hear prayer , &c. also , that the adoring of images is not forbidden by a ceremoniall law only , is clear : . by gods argument , ( isa . . . ) to whom will ye liken me ? that is , no created thing can represent god , which is of mans devising ( for the elements of gods institution do represent christ ) and isa . . . i am god , and there is none beside me : ergo , no invention of man can represent me . this argument is taken from gods nature , and therefore is of perpetuall verity . . the apostle paul in the new-testament repeateth this same argument , act. . to the heathen athenians who were tyed by no ceremoniall law of god , ver . . we ought not to think that the god-head is like unto gold ; you see these people are challenged of idolatry , who did but erect an altar to the golden likenesse and image of god , and yet they did not worship that golden image , as such ; but they worshipped in , and by the image , v. , . the god preached by paul who made the world . hear what a suarez b bellarmine and papists say , it is not lawfull to represent god by a proper and formall similitude , which representeth his essence ; but it is lawfull to represent him by images analogically , signifying such a forme or shape in the which he appeared in scripture , according to these metaphors , and mysticall significations , that are given to him in gods word . ans . . why should not unwritten traditions ( which to papists are gods word ) expresse to us gods nature in images , no lesse then the written word ? . the heathen did represent god by the image of a man , with eyes , nose , tongue , ears , head , hands , feet , heart , understanding , all which are given to god in scripture , yet were they idolaters in so doing , because god saith , isa . . . i am god , and there is none like to me . . if we may portraict ▪ god according to all metaphors given unto him in scripture , then ye may portraict him , in the shape of a lyon , a leopard , a bear , a man full of wine , a theef stealing in the night , an unjust iudge , a gyant , a man of war on horse-back , &c. all which were folly ; and we might worship a lyon , a bear , an unjust iudge , a theef stealing in the night , a man mad with the spirit of jealousie . . the essence and specifick nature of nothing in heaven and earth , can be portraicted or painted , no more then gods essence ; all painted things are but such and such things by externall proportion and shape ; and it is unreasonable to say that portraicts and pictures of god , physically impossible to the art of craftsmen , are forbidden only ( whereas the lords word setteth down to us no precepts for art , as for painting , musick , speaking right latine ) whereas the lord forbiddeth universally gods pictures in any thing in heaven , on earth , or under the earth , deut. . . take ye therefore good heed to your selves , for ye saw no manner of image on the day that the lord spake to you in horeb out of the midst of the fire . gregor de valent. saith , we give not divine honour to the creature as to god , or to christ , for that honour pertaineth to god or christ , which conciliateth to him reverence due to god only , and that opinion of divine honour is conciliated to god , or christ , coram , & in imaginibus , before , and in , or through the image . ans . the people of god had not that opinion every way of egypt , and their horses , that they had of god ; and yet when they , isa . . give that to egypt and horses , which is due to god , to wit , their faith and confidence , that they could save in the time of trouble , therefore interpretatively they made gods of them ; otherwayes they knew literally , that pharaohs horses were flesh and not spirit : but morally and spiritually they knew them not to be no gods to save them : it is no more absurd that the prophets say , the idol hath eyes and see not , and that it is not god , though by sense they knew it not to be god , but by representation they trusting in the idol as in god , then it was for isaiah to say , the horses of egypt are flesh and not spirit : a wife , if she give her body to a stranger , though not with that opinion of love and respect which is only due to her husband , is yet an harlot , and the people who sware by iehovah , and by malcome , who worship iehovah , and ieroboams calves , and those who worship the image of an ash-tree , representing iehovah , isa . . . isa . . , . did not give honour to malcom , to the calves , to the images , sicut iehovae , as to god. see roinalds answer . but ( saith he ) we cannot worship god , but we must conceive some image of god in our minde , are we therefore idolaters , because in these images we worship god ? and valent. saith , and so doth the formalist lindsey say , that god may be adored before the sacramentall elements as images . ans . we are not forbidden to adore god in the inward conception of minde , deut. . ye saw no manner of similitude , but not , yea thought no manner of thoughts of god. . the internall image of god in the minde is the objective conception of god as conceived in the minde there is no hazard of idolatry there , for that image is not adorable at all , because then it must be conceived by a new different image , and that new different image must be cognoscible by another new image , and so in infinitum . the externall image is both made an active object to represent god , and when we religiously bow to it , it is made an object passive , that is adored with god. lastly , if the iews and heathen had adored their images , as they were such creatures consecrated , and as essentially gods , the lord would not have rebuked them for making an ash tree the similitude of a god , as he doth , isa . . . isa . . , &c. and all that i said in the former question proveth the same . so that though divine honour in the act of kneeling before the elements be intended to christ , yet because the elements are there as actuall signes , and vicegerent images of christ , if we kneel to christ religiously through them , we give them divine honour , though we should intend to honour christ iesus only . sect . iii. whether papists and formalists give that divine honour that is proper only to god and his son iesus christ to images , and the elements of bread and wine ? i. con. to adore images is to give worship to god before images , or , in , or through the images without any faith of a godhead , or divine power in the image according to the doctrine of the church of rome . i prove this out of their councels . a the councell of trent saith , due honour and veneration is due to the images , not because it is believed , that there is any divinity and vertue in them , for the which they should be worshipped ; but because the honour given to them is referred to the samplar , which they represent ; that by these images vvhich vve kisse , and before vvhich vve uncover our head and bow dovvn ; vve may adore christ , and the saints which these images resembleth : hence . the image doth but , as a memorative object , excite the affection to give honour to god , in , and through the images ; but . let these words be examined , the councell denyeth any divinity to be in images , but if they mean no divinity really to be in images , so they say nothing against us ; for we do not ascribe to papists that they teach there is a reall god-head in the image , but that all that is really in it , is wood , gold , or mettall , and so did the gentiles believe their images to be teaching books , hab. . ier. , . deut. . . isa . . . & . , . act. . . and gold and silver ; but say they , what needed the prophets to prove that gold and silver could not see , nor hear , nor deliver in time of trouble , reason would here convince them to be ten times blinde , who believed any such thing . ans . the prophets do well to do so : nor that the heathen believed there was any godhead in them formally , but because they ascribed actions to these images , that were due to living creatures , and made them to be such as did see , hear , move , deliver ; so isaiah proveth egypts horses not to be god , but flesh , yet they did not believe there was a godhead in the horses , but consequenter , by good consequence , when they laid that hope on the horse , that they were to lay upon god , he had need to say the horse vvas flesh and not god : so when men give to these things , bowing of the body , and say unto a stock , thou art my father : god may prove the stock is not a living man , and hath no sences , to convince them the more , that they can far lesse be gods vicar ; for a vicar or deputy creature representing the living god , should be such as can do what god doth ; else we should put on it the honour due to god : but if the councell mean , they have no divinity in them , but by way of representation , because they be vicaria dei signa , signes resembling the creator god ; now if this be denyed , the images must be naked memorials before which people do adore god , as mirandula , durandus and others said , and yet latter papists say more of their own images : but i would have it remembred , that there be two sorts of deputed or vicar-images ; some that do only signifie , as the darknesse of the skie going before the morning light in the east , that doth nothing at all which the morning light doth , but nakedly signifieth that the sun is rising : there be other depute signes that can exercise acts , which the samplar would do , if it were present , as the deputy is not a naked vicar or depute signe of the king , for he doth not only signifie the kings minde , but can do royall acts in the kings name : images are depute signes of god , of the first sort , that do only rub the memory and understanding , and therefore deserve no honour except the honour due to the means of worship , as the bible , sacraments , which deserve not adoration , but onely a negative reverence , or a not dispising or contemptuous handling of them , images being unlawfull meanes , and not commanded of god , deserve no veneration at all ; and though it be true , that the ambassadour deserve princely honour , for the princes place , whom he representeth ; yet he can act the person of the prince , and is not a naked deputed sign , but images are therefore convinced to be unlawfull deputies representing ( as idolaters made them to be , isa . . . isa . . , . ) because they can do no acts at all , nor exercise any actions proper to the samplar , for psal . . v. . they have mouths , but they speak not , eyes they have , but they see not , . they have eares , but they hear not ; and therefore should not be trusted in , as in means and deputed representations of god , for which cause the prophet inferreth ver . . they that made them , are like unto them , so are every one that trusteth in them . ver . . o israel trust thou in the lord. therefore religious trusting in them is idolatry : but the canon of trent saith this same of their images , to wit , that there be no godhead or vertue in them . . if the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the higher service due to god , be given to images , as i prove hereafter , then also some deity or divine vertue ; for gods highest honour can no more be communicated to any , save to god , then the godhead it self ; for a relative godhead is as due to stocks , as a relative worship . . if the tridentine canonists will have divine adoration given to god coram imaginibus , before images , or at their presence , as only memorative signes , & active objects exciting us to worship god , then is our thesis proved : but if they mean that god is adored , coram imaginibus , before images , as not only memorative and active objects , but also before them as passive objects , that are compartners under god of some divine adoration ; then i say . they contradicted themselves , for gods highest honour called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can not be given to them but by a figure , because they are gods , & have divinity in them only by a figure , and not really : for suarez & vasquez denieth that we can fix our hope and faith in images , or make prayers to them , nisi modo figurativo & tropo duriore , by a figure , and a hard troop , and most improperly and by that same reason must be given to stocks and stones most improperly , and that is , men do religiously bow before them , as before memorative objects . . gabriel b vasquez saith well , there can be no footstep of holinesse in the image , beside the excellency of the samplar , nor any divine vertue wherefore it should be worshipped ; for there is nothing in the image of it self , but that which is senslesse , and lifelesse , and spiritlesse and no man can in a religious way submit himself to such a creature ? hence it must be a naked memorative sign , and therefore the kissing of the image , though physically it be reall , and not metaphysicall , yet moral it is not propper , seeing all religious affection in that kissing is transferred to god. and we know vasquez alloweth , that every thing , as it is a being , and resembleth god the first being , is to be adored , and so stones , — frogs , the devil , judas lips that kissed christ , are to be adored . so their seventh pretended synod c faith , that the honour due to god is not to be given to images , according to our faith , only at the beholding of pictures we are put in minde of the samplar : and the same saith mr. lindesey , is the way of adoring god in the sacrament . but so the gentiles , as saith d arnobius , and e lactantius , yea , and the apostle f paul ●aith adored images ; yea , and god would g not forbid similitudes of god to be adored , except he did teach that the heathen idolaters worshipped similitudes , and so the papists in that vulgar verse said , they adored not the images , but the thing signified by the images . effigiem christi dum transis , semper adora : non tamen effigiem , sed quod designat , honora . let me adde these reasons to prove they cannot adore the image , but as a memorative sign : . the image and the elements in any consideration , either as creatures , or as the honourable act of representation is put upon them , are but creatures ; for the act of representation is a temporary godhead , and maketh them but time-gods ; ergo , they cannot be adored . . if there be two adorations here , one given to god , and another to the image , and if both be divine honour , there must be two collaterall gods ; if adoration prove christ to be god , two divine honours put upon things , one upon god , and another upon the creature ; there must be two gods , or then the creature remaining a creature , must have communion with gods high honour , which is idolatry . . images and elements are either worshipped for themselves ▪ or for some other thing ; if for themselves , they are god , for only god for himself is worshipped with divine honour ; if for god they be worshipped , then it is an inferiotr , and improper worship , and therefore they must be worshipped as memorative objects . . images and elements , if they partake of externall worship proper to god : why may not sacrifices and incense be offered unto them , and faith and hope fixed on images ? they do not partake of internall worship : for as vasquez saith well , inward worship consisteth in apprehensione primi principii , & in motu ad illud ; in apprehension of the first author and creator of all things , and in the wills motion toward it . but this apprehension cannot be put upon images or elements , therefore they be here significant objects only . so their second councell h of nice , as epiphanius a deacon , in name of the synod saith , images were present before the kneelers , as our elements are , only as memorative objects . . that the singular affection of adoring , was bounded only upon god : and i concilium senonense saith , images are to be adored , not because there is any godhead in them , but for the memory of the samplar : and k concilium moguntinum , images are not propounded that we should worship them , but that we may call to minde the things which we are to worship . if therefore we adore god at the presence of the elements , as memorative signes we do adore the elements ; but if the kneeler direct all his worship before the elements , to christ up at the right hand of the father : why then ( as lactantius said well to the gentiles ) do they not turn away their senses and eyes off the elements ? for christ is not substantially inclosed in them , and lift them up toward heaven , where they believe christ to be ? but in so doing the elements should not be received as sacraments , for in the act of receiving we are to fixe our souls upon the visible elements : if the athenians did believe the golden image , act. . . was essentially god , and kneeled to it as to god ; paul did in vain rebuke them for believing that the godhead was like silver or gold ; and if the men of lystra believed the shapes of men , and the likenesse of men to be essentially god , and in that respect gave the honour of sacrificing due to god , to these shapes ; then the scripture in vain should bring these men of lystra in , as putting a difference betwixt the shapes of men , and the godhead of jupiter and mercurius , to which they were about to give divine sacrifice . and if formalists kneel before the elements , and give a transitive glory to christ through them , they are in the same sense idolaters that the gentiles were . so the councel of moguntine , l and alphonsus de castro m deny that they adore the letters of the name ( jesus ) drawn with base ink ▪ or the tree of the crosse ; but they adore the signified thing : yea , saith n waldensis , he that beholdeth the image , almost forgetteth the image , while as he is ravished with the thing signified : as many see a man clothed , and yet being asked , they cannot declare the colour of his clothes , the minde is so much set upon the man : yea , the adorer may hate the painted image of christ , because the rude ignorance of the painter , when he adoreth christ in the same image , though he may love some morall representation in it . this doctrine is taught by o gregorius , and by p adrianus , and q approved by a councel at rome under stephanus the third . ii. conclusion . grosser papists go a subtiler way to work , and do avouch that the very latreia and supream worship that is proper to god , is given to the image . though the creature saith r suarez cannot , primo , & per se , principally , kindly , and of it self be worshipped or adored with latreia , the supream worship due to god , yet it may be co-adored , with the same honour that is given to christ , as is the kings purple robe : so the first distinction is of adoration and co-adoration , or adoration kindely , and by it self , and adoration with another . henriquez ſ saith , it is a fault that it is not preached to the people , that the image of christ is to be adored with supream worship called latreia t . crabrera saith , many schoolmen are of this mind ; and so doth w azorius x archangelus rubeo y iacobus de graphiis , let us worship ( saith he ) every image with that same worship , with which we worship the samplar : that is , let us bestow the worship highest of latreia , upon the image of god and christ , and the signe of the crosse , as it bringeth us in minde of christs suffering : the second distinction is , that the image is truly properly adored , as the materiall object no lesse then the samplar : hence they reprove durandus , picus mirandula , hulcot , and others , who say that images are improperly adored , & a raphael de la torres answering to that of durandus and mirandula , that images are adored by accident , in respect that before them , and at their naked presence , as before memorative objects , we adore god and christ ( saith he ) ( are adored by accident ) is thus to be understood , images are adored , ratione alterius , by reason of another , vel per aliud , by another thing , but this argueth not that images are improperly adored , hereby onely is denyed that there is any adoration of the proper excellency of the thing adored . hence he would say that the borrowed honour of adoration given to the image is truly and properly the adoration that is due to god , but it is given to the image in reference to god , and not for any inherent excellency that is in the image : for ( saith he ) if we do not properly adore the image , we do but exercise the materiall action of kissing and kneeling to the image , without any internall affection of submission to the samplar : he addeth that it is enough that the intention of submission is referred to the samplar , and the external adoration to the image , for if any shall ( saith he ) kisse the earth ( as the rude multitude in some place doth ) upon an intention of inward submission of heart to god , nequaquam vere & proprie adorat terram , he doth not truly and properly adore the earth , but only he exerciseth a materiall action of kissing toward the earth : but i answer , all this is vanity , for such a one worshippeth the earth , but referreth the internall submission to god , and all this , is to say the image doth truly partake of the religious honour ( latreia ) due to god only . a third distinction is here , of b gabriel biel on the canon of the masse , in the adoring of images ( saith he ) and of other things which are adored by accident , though there be an externall act of bowing both to the images and the samplar , yet there be two internall acts which are different , vvhereof one is terminated and bounded upon the image , not absolutely as it is such a materiall thing of stone , or mettall , but as it is an image : this is an acknowledgement whereby i esteem the image a thing ordained to represent christ , or a complacency whereby i rest on such a thing , as to be honoured for christ , and the other i● a recognition , and acknowledgement immediatly terminated and bounded upon the samplar , whereby it is acknowledged to be the chiefest good . but the truth is , religious geniculation before the image , or at the presence of the image ( saith c durandus ) as if the samplar were there present , is one and the same adoration given to the image and the samplar ; and all that d gregorius de valentia saith against this , is , that durandus minus circumspect● locutus , he spake not so warily , as need were : and so did their e seventh pretended synod speak , as f leontius expoundeth them , non liguorum aut colorum naturam adoro , absit , and g vasquez saith , they displease some in so speaking , but they mean well : they meant all that which our formalists do ▪ and there is no discord ( saith h gabriel biel ) in re , in the matter it self ; for both say ; . that the creature should not be adored with the highest honour ( lateria ) of it self , as if it were the object of adoration : . both teach that the minde and affection is carried toward the samplar , which is adored : . both mean that the adorer exerciseth some act upon the image , as it representeth the samplar , only the diversity is , if this act terminated on the image , should be called an adoring of the image ; and all these three formalists do to the elements in the supper : hence i require of the formalists , one difference betwixt the objective presence of the elements before the kneeler , in the act of receiving , and the objective presence of the heathens image of god , isa . . . & . , , . and the papists image of dumb wood , and blinde stone : mr. lindsey answered me once in a conference , that the elements were present as the ordinances of god , but the popish and heathen images as the inventions of men . i replied to him , that is no answer : for images and elements ( i know ) do differ , physicâ specie ; the sun adored by persians , and satan by indians differ . satan and the sun , are not ejusdem speciei , of that same nature , but it is idolatry to worship either ; images and bread in the kind of means of worship differ , but , as touching the objective presence before the kneeler kneeling to these , there is no difference : as . to memorative objects : . as to objects vicarious and standing in the room of christ : . at their presence and through them god is adored . i suarez , is not content with the doctrine of durandus here , by this , images are ( saith he ) but occasions , vel signa excitantia hominem ad prototypum adorandum , non vero ●es quae adorantur , or signes moving the m●n to adore the samplar , but they are not things adored : for ( saith he ) the man , vvho seeing a beautifull creature , ariseth in ●is minde to the consideration of the creator , and therefore praiseth and loveth th● creator , cannot be truly said to praise and love that fair creature , thoug● the presence of that creature have stirred up the love of the creator , and by this means images are reserved only for memory . thus he will have images adored with the same worship that is given to god : but i answer : . if he shall kisse that creature and direct religious bowing toward it , and and through that external religious act , convey his worship to god , and give no other externall adoration and signe of heart submission to god , then that which is tyed and alligated of purpose to that fair creature , as papists and jews did of old , who kissed the calves , and fell down before the images , as isa . . . which yet were but memorials of iehovah teaching them of iehovah , esa . . . esa . . , . hab. . , . such a one should also worship that fair creature : our formalists do not make the elements memorative signes representing christ , for that they have by divine institution , but upon that ground they kneel before them , and tie , by the churches commandment , the externall religious bowing toward them , and that ( saith the act of our new assembly at perth ) in reverence of god , and in due regard ( religious regard they must mean ) of so divine a mystery , and in remembrance of so mysticall a union : . god hath no other externall bowing made to him in the act of receiving , then is made before these elements , in due regard of so divine a mystery , and because of so mysticall union ; the union is reall , whether it be by consubstantiation , or transubstantiation , they wil not define , the lord iesus is present in the elements , in a more reall and spirituall manner , then he is in any groundlesse image of mettall or wood ; and therefore the image and elements do most really partake even by durandus and hulcot , and mirandula their minde of that worship of ( latreia ) due to god ; only durandus ( as vasquez , and gregor . valent. say ) spake not so warily , but not so grossely , as to say , what ever is given to god , is given to the image : . it is not in the adorers power that kneeling should be a signe of lesse worship , as referred to the image , and of greater , as referred to god ; for the same materiall kissing , and religious prostration , which would immediatly be conveyed to christ , if he were in person present in the image and elements , is done to the image and elements , and religious kissing , and religious kneeling signifieth internall divine submission of heart to god , as the first author of all , and the last end , not by mans will , but by divine institution . . kneeling to god is a protestation ( saith k gregor , de valent. ) that we are willing to raise an opinion of excellency in god , as this excellency is in some manner , and relatively in the image . if therefore kneeling of its own nature , without any act of mans will , or the churches institution , wanting gods word , do conciliate an opinion of excellency ; to whomsoever kneeling is directed , in this it must conciliate the same opinion : if then it it be given to images and elements , it must be a protestation that we are willing to conciliate an opinion of divine excellency in these lifelesse creatures , which is all we give to god by kneeling . . it is not enough that valentia saith , this honour belongeth to christ , in so far as it conciliateth to christ the honour due only to god , and is expressed by kneeling , & it belongeth to the images so , as coram , & in illis , before , and in them this opinion is conciliated to christ : but if the image be god only representatively , and by way of signification , then is it not god of it self and really , quod est tale tantum significativé , non est tale per se , & realiter , as a painted man is not of it self , and really a man ; the word ( iesus ) as written with base ink , is not infinite iesus , the mighty god , the prince of peace , really , but only in meer signification : therefore to give gods honour and externall religious bowing ( which essentially doth note the highest excellency of god ) to them , is idolatry : it is a vain thing to say , the ambassadour is not really the king ; yet the reall honour due to the king , is done to him . i answer , where the king declareth that it is his will , that his ambassadour be really honoured as himself ; this is not the giving of the kings glory to another against his will : but here expresly contrary to that ( thou shalt not bow down to them ) expounded especially of similitudes , deut. . . ye saw no manner of similitude . the glory of religious bowing contrary to gods will , ( who will not give his glory to another ) is given to images , and to bread. . it redoundeth kindely to the king , who is absent , and to be obeyed in his absence , that his vicegerent and deputy be honoured as himself , and presupposeth an infirmity in the king that he cannot be in many places to receive immediately the honour due to him , and therefore will have that due paid to himself , mediately , by the honoured person of a deputy . god infinite is in all places , to receive immediately the pay of religious knee-honour , and it dishonoureth god to have his glory laid down in the hand of any creature ; as it dishonoureth the husband that his wife give her body to another , representing his person : for this cause l bernardus puiol faith , images are properly to be adored , contrary to that which durandus saith : and m azorius saith , it is the common opinion that images are to be worshipped with ( latreia ) the highest honour due to god : so ( saith he ) thomas , alexander , bonaventura , richardus , albertus , paludanus , alman , marsilius , capreolus , cajetanus , & caeteri juniores sic sentiunt . the fourth expression of wit , is this distinction of n vasquez , that that internall submission to god , as to the creator and chief god , is due to god only ; and that the image , seeing it is a creature , is not capable of that high honour . but the externall act of kissing and kneeling , he will have due to the image , for the excellency of the samplar . and so he denyeth contrary to suarez , that the image separated from the samplar , or the humanity of christ separated from divinity , can be adored : but if externall adoration may be given to images ; so also internall submission : ( thou shalt not bow down to them ) religiously it is expounded in the second commandment , ( thou shalt not worship them . ) it is grossenesse in vasquez to say , the worshipping of images was forbidden the iews in the second commandment , as a ceremoniall inhibition , because of the iews propension to idolatry : but act. . . paul expoundeth the second commandment , forbidding the similitude of god : and the athenians were not under the law of ceremonies . ioannes o de lugo saith , this is a probable opinion : but it is clear , cornelius a devout man , one who feared and worshipped god , whose prayers were heard in heaven for christs sake , knew that peter was a man which lodged in the house of simon a tanner ; yet his religious externall bowing ( though he knew peter was not god , but a divine man resembling god ) by peter is rebuked as idolatry , act. . v. , . i cannot help ioan. p de lugo , to say , that peter forbade cornelius to worship him , not because it was a sin , but for modesties cause . but . peters argument striketh against idolatry , ver . . ( stand up , ( he forbiddeth religious kneeling ) for i my self also a man ) the very argument that paul and barnabas useth , act. . ●er . . we also are men &c. and used against the idolatry of lystra , expresly condemned in that place : and the angels argument against the idolatry of iohn , rev. . . i am thy fellow servant , worship god ; ergo , externall religious bowing should not be given to any , save to god. . peter and the angel should have opened the jesuits and formalists distinction , if worshipping of saints and dumbe images be worshipping of god , and the honour principally of inward acknowledgment of the supremacy and soveraignty of god , be intended , in bowing to images , and modesty should not forbid honouring of god : and whereas ioannes de lugo saith , iohn was forbidden to worship the angel , to signifie that our nature in christ was advanced to a dignity above the angels . but . then it is unlawfull to any to worship angels . . nor is it lawfull to give the virgine mary divine worship , as suarez saith : . for her excellency in touching christ . . for her grace and sanctity . . for her mothers place in bearing christ ; because her nature in christ is not exalted above the nature of other believers , for the nature common to all believers , and eadem specie , was assumed by christ . . the angel saith , ( worship god ) he therefore believed the worshipping of angels was not the worshipping of god. all these fight against religious bowing before the elements , in due regard of so divine mysteries : the bread would say ( if it could speak ) see thou do it not , for i also am a creature . the fifth trick of wit , is a distinction of q suarez , that one and the same act of adoration may be given , and is given in externall worship to the image and to god , but in reference to god , it is latreia , the high honouring of god , and in reference to the image , it is an inferior veneration : so do our formalists say , as r burges saith ▪ adoration and veneration differ not but by mens will ; and if it be lawfull to adore god before the ark , s why not at the sacrament ? the bread and the wine are christ significative , ( as the ark had the title of iehovah ) by occasion of the elements , not as they are , but as they signify ; we may tender a knee-worship , not at all to them , but only to god or christ . and again , t he holdeth it lawfull to adore the elements , but then adoration as given to the elements , is veneration , and adoration in a large sence , chron. . . the people worshipped god and the king : the outward adoration was one , as the word by which it is expressed was one ; but the religious and civill worship were distinct in the minde and intention of the worshippers . edward , the . book w saith , kneeling is to eschew prophaning of the sacrament . opposit to prophaning is externall religious honouring , expressed by kneeling , and that is adoring . hence one and that same adoration and externall bowing , is given to bread and to christ ; but the minde and will of the adorer maketh the same act in reference to christ , adoration , or latreia , of the highest degree of honour ; but in reference to the bread , lawfull veneration of an inferior nature . answer . if it were possible that the wise could transmit her body in the act of harlotry , by , or through a strange lover to her husband , her will and minde might change adultery ; if she saith , she giveth her body to a stranger , but in her minde and will intendeth to bring forth children to her own husband : so if divers acts of the minde , make religious kneeling to a stock or bread lawfull , if one should adore the man iudas as a memoriall of christ , his intention of will might save his soul ; if he say , i give one and the same externall worship to iudas and to christ : or if cornelius should say , i give one and the same knee ▪ worship , to peter and to christ ; but in my intention they be far different : for i worship iudas and peter in that act with civill homage commanded in the fifth commandment , as they be christs apostles , and represent him ; but in that same i worship christ with the highest honour , called latreia : vasquez and burges make them one externall worship . the three children might have kneeled to the image of nebuchadnezzer , for their minde and will ( as formalists say ) might have put another signification of honouring the lord iehovah , upon their knee-worship ; and externall kneeling could not have been denyed to the lord iehovah ; and so the three children should not have given divine honour and knee-glory to the image , and they were fooles who did hazard their bodies to the fire : but wisemen think , if they had given knee-worship ( what ever their heart thought ) they should have obeyed the king , yet they professe disobedience , dan. . . we will not worship thy graven image . . neither think we the athenians gave that same honour to the similitude act. . . of god , that they gave to the god that paul preached , who made heaven and earth , v. , . yet in giving worship externall to both , they were idolaters , ver . . nor did the men of lystra give the same heart-honour to the deities of iupiter and mercury , which they gave to the shapes of men ; yet are they idolaters in that . . mr. burges saith , israel chron. . . in one and the same act ( externall ) worshipped god and the king , because one and the same word expresseth honour both to god and the king. but how shall we call that act ? civill , or religious , or mixt ? and did they transmit latreia , divine honour through the king to god ? he hath a metaphysicall faith who beleeveth such dreames , because one word is used to expresse both the worshipping of god and the king , therefore it was one externall act of worshipping , and differenced in the minde and intention of the worshippers ; the consequence is most weake , sam. . . all the people greatly feared the lord and samuel , prov. . . my son , feare the lord and the king , is it one manner of feare really , that is both religious to god , and to samuel , and to the lord , and the king ▪ because one word expresseth both ? i see not but one & the same action of bowing may be made to god , to christ , to the water in baptisme , to the bible , to the sun and moon , and we might kneel and adore a toad , a straw , and satan , as they represent gods wisdom and power , and through that same externall knee-worship also adore god : what , may we not then religiously adore all things and creatures , as they represent god the first being . presentemque refert quaelibet herba deum . a man may adore himself , his own hands , his legs , his mothers wombe that bare him , &c. as for adoring of the ark and foot-stool of god : . ioan. x gisenius , a lutheran saith , the iews had precept and promise to worship god before the ark , we have no command to tye externall adoration to any place or creature . . y didoclavius saith , it is lawfull to adore god before the ark , and the symboles of his immediate presence , because god is there to receive his own worship himself , by an immediate indwelling presence : for saith z mr. weames , he appeared in glory above the ark , betwixt the cherubims , and it was a type of christ who dvvelt in our flesh ; but it is not lavvfull to worship him , before the symboles of his grace . . the ark was a type in the act of teaching , we grant ; but that it was in the act of adoring , god who was immediately present , and a symboll vicegerent of god , we reade not . there is no need of mediate signes , where god is immediately present , and adored as he was in the ark ; they were to fixe both senses and thoughts immediately upon god. . they were to worship , not the ark , but the precept is , & incurvate vos scabello , worship tovvard the ark. a arias mont. turneth it , worship to the ark : the greek fathers of the second nicen. councel , ignorant of the hebrew tongue , would have the lord commanding to adore his foot-stool ; whereas the particle ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is a note of the dative case , and often it signifieth motion to a thing , or at a place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad dextram , and doth not absolutely signifie the accusative case . b musculus ad scabellum , he maketh it the ark of the testament . calvine , c the temple . iunius , d maketh it well to signifie the measure of bowing , bow to the foot-stool , or ground , or pavement of the temple where the lords feet are , as he sate on the cherubims , chron. . . for there is no ground for adoring the ark ; but the words are to be read , exalt the lord our god , and bow your selves , ( to wit , to iehovah , who sheweth himself , or dwelleth at his foot-stool ) that is , betwixt the cherubims , sam. . . for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his foot-stool , is not constructed with the verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurvate vos : jesuits and formalists , devised that construction , but it is to be constructed with the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be repeated from the former part of the verse , bow your selves to jehovah who dwelleth in the ark , or in the temple : a familiar eleipsis to the hebrews , psal . . . i will bow my self ( to the iehovah dwelling ) in the temple of thy holinesse , as we are taught , our father which art in heaven : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is a description of god from the place where he dwelt , and exhibited his presence to his rude people . . it is ignorance in burges to prove god may be adored in the elements , because they are as excellent symbols of gods presence as the ark : for created excellency is no ground of adoring the elements , except it be a godhead , and uncreated excellency : we condemne pope e anastasius , who directeth reverend bowing at the hearing of the gospel , and not of the epistles , as if the gospel were holier then the epistles . but if adoration may be given to the elements , because knee-worship signifieth according to humane institution , and mans will , and are taken from customes of men , and so doth signifie lesse honour then is due to god : let me be resolved of this doubt , words of prayer signifie according to mens institution and their will , no lesse then religious gestures do , and we may say to a stock , ( thou art my father ) and it is in our will that ( father ) signifie a representative father , not an infinite and independent father , such as god only is . and if the image in externall kneeling , be adored per aliud , or co-adored with the samplar , because it is one with the samplar ; why may we not pray to the image , and fixe our faith and hope on the image and elements by co-adoration , or in relative praying and trusting in them ? yet f the fathers of trent for shame deny that we should pray to images , and put our trust in them : yet do formalists turn the enunciative words of christ ( this is my body ) in an optative mood , and a prayer , the body and blood of christ ( they mean the elements in their hands ) preserve thee to eternall life : and we are not ignorant , that faith and hope are ascribed to the crosse , and this sung in the church of rome : o crux ave spes unica , hoc passion is tempore , auge pi●● justitiam , reisque dona veniam . a learned papist , g raphael de la torres saith plainly , it is lawfull to pray to images , so the inward devotion be directed to god : but if the iews in their idolatrous worship acknoweledged the image to be but a representation of god , and a book , jer. . . they did no wrong who said ier. . ver . . to a stock , thou art my father , and to a stone , thou hast brought me forth : for condition maketh all , if they speak by a figure ; for the papists when they speak to the crosse , and call the crosse their only hope , the crosse is not better born nor a stock , it is but timber or dumbe wood : now how doth not the dumbe wood to which prayers are made , as if christ himself were present , partake of prayers and gods honour , in an inferior and relative way ? for the wood standeth before him who prayeth to it , as god by representation , and as an actuall vicegerent , and tree-deputy of god and christ ; it is no lesse worshipfull by mouth-worship , by praying to it , as to the passive object of adoration , as capable of knee-worship by bowing down to it ; and a distinction may save idolatry in the one , as well as in the other : and our formalists bowing religiously to bread , do not adore bread , ( as our half papists say ) and so may they pray to bread , and not adore bread , for they are as well masters of grammar , to impose significations at their will upon words , as they be lords of gestures and ceremonies , to cause kneeling expresse veneration to the images , and to elements , and not divine adoration . here two great iesuites , suarez and vasquez helpe the matter for h suarez saith , there be some acts of worship as faith and prayer , which precisely respect a reasonable and intelligent person , therefore this prayer ( haile * crosse ) it is a figurative speech , and a metonymie , continens pro re contenta ; and the speech is directed to him who was crucified , and therefore a prayer ( saith this idolater ) is considered ut petitio , vel ut honor quidam , either as a petition , and so it is not directed but to god , but as prayer is an honour expressed in such words and signes , the image also is thought to be honoured by praying to it , as the samplar to wit christ , is honoured ; soft words . answ . . if praying and beleeving doe properly respect a reasonable creature , so doth positive honouring which is esteemed , by the law of nature , praemium virtutis , a reward of vertue ; now vertue morall to be a foundation of honour , is as vainly given to a tree , or a stocke , as faith and prayer , but to speak to any in prayer , and make our requests known to them may be thought proper onely to a reasonable person , who onely can understand our prayer , and in reason answer our necessities , which a stock cannot doe : but secondly , i answer a stock is by analogie , and as it is god representatively , as capable of reason to answer , and helpe us , and pitty us , in respect it can notably well represent the majestie of god , who can answer , helpe , and pitty , as our idolaters teach , as it is capable of knee-worship , and that honour which is given to god , though in an higher degree ; for the formall reason why images and elements are capable of knee-glory , due to him who sweareth that all knees shall how to him , is , because they represent god , and not because of themselves they have any divinity or godhead in them . now the same formall reason holdeth here , for the crosse , stone , tree , or elements that are prayed unto in that religious state , as they are the object of praying , doe represent god , therefore they are also capable of faith and prayer , glory , as of knee-worship , or knee-glory . . faith , hope , and charity ( as i suarez saith ) in so farre as they are given to god , for giving of honour to him as to the supream lord , they put on the nature of adoration , and in that same place he defineth adoration to be the exhibition of honour due to any in the acknowlegement of excellency and submission and service due to him : now suarez reprooveth durandus and pic. mirandula , because they denied that the image was adored , but would onely have honour given to god , at the naked presence of the image , as a memorable signe , but it is certaine , as to trust in god , and to pray to him is incommunicable to the creature , so to adore any in acknowledgement of supreame excellencie is incommunicable to the creature , therefore either the image is adored with the same knee-worship that is given to god , and that improperly and by a figure , as durandus and mirandula taught contrary to the mind of suarez , and idolatrous iesuites and f●rmalists , or else prayers may be made to wood and stone , as to god , and that properly and without a figure ; as knee-worship is tendered to wood and stone by iesuits doctrine , prope●●y and without a figure . . papists deny that sacrifices may be offered to images , yet they burne incense to images ; but that is not , saith k a fransciscan antonius capellus , a sacrifice , for it is tendred to men , to dead carions , and to things that are blessed , and requireth neither altar , nor priest : it is true , they say so , but burning incense to the brazen serpent is condemned as idolatry , and altar and priest is not of the essence of a sacrifice ; but however as sacrificing is a recognition that we hold all we have of god , and therefore we sacrifice creatures to him , so any adoring of stocks is an acknowledgement that these stocks or stones are by way of representation , that god of whom we hold all the creatures : and doe not papists for the honour of god , make oblations to ministers , and burn incense to saints ? and why may not prayers be offered to them also ? . it is a wild distinction where he faith that prayers as honour may be tendered to images , but not prayers as petitions , whereas the very act of calling upon god in the day of trouble , psal . . . is an honouring and glorifying god , and praying to god is due to god , as he is to be beleeved in , and to be preached amongst men , rom. . . . and so is he worthy to be glorified as the subject of preaching ; then it is a vaine thing to difference betwixt peti●ioning to god , and honouring god , because in that i petition god , in my necessities , i submit to him as to god , who can answer and heare prayers : if therefore the image and the wood be capable of the honour of praying , it is also capable of the honour of petitioning , so as we may as properly petition and supplicate the stocke , as give to it the glory of prayers . . if formalists say in the third person , ( the body sacramentall of the lord save thee , ) they may upon the same ground say , ( o thou sacramentall body of the lord save me ) for this is a prayer to god , ( o that god would save his people , ) no lesse then this , ( o god save thy people , ) the variation of persons in the grammar , maketh not the one to be a prayer , and not the other . vasquez l saith , there is not alike reason , why praises , prayers , and sacrifices should be tendred to idols , & knee-worship & adoration , because from the affection of adoring the samplar , there is derived an externall note of submission to the image , which by a common name is called the honour , worship and adoration tendred to the image in a bodily manner , and being done before the image , tendeth to the honouring of the samplar ; but the outward action of praising , praying , sacrificing , is commonly called praising , praying , sacrificing , in relation to the samplar , to wit , god , and no way in relation to the image , or to things without life ; neither are they by accident referred to the images , only they be tendred to god before images , coram illis . but i answer , this is but to beg the question , for we deny , that from adoring the image , there resulteth any adoring of god , but a great dishonouring of his name . . durandus , mirandula , hulcot , deny that adoring of god , coram imaginibus tanquam signis memorativis , before the images as memorials of god , should be an adoring of the images : and suarez saith , if images be only remembrances and memorials in the act of adoration , this taketh much honour from the images , and is , saith m he , an adoring of the samplar , but not an adoring of the image : though n vasquez ; expounding gregories minde , ( which superstitious man calleth them , o good books ) contradict suarez in this , yea , and himself also ; for he saith , the enemies of images ( he meaneth the reformed churches ) who use them only for memorials and books , ( it is a lye that we use them as books , ) will not bow their knee to them , for then ( saith he ) they should adore them ; and therefore ( saith vasquez , ) if christ be not in very deed , in his presence in the sacrament present , the knee-worship is tendred to bread and wine , which is ( saith he ) idolatry ; therefore either our formalists are transubstantiators , or idolaters , or both ; by this learned iesuites judgement , and why by this same reason may we not say against p vasquez , that the bodily offerings of prayers , prayses , and sacrifices to god , before the image as the image , is an honouring of the image by prayer , they say to the tree of the crosse . auge piis justitiam , reisque dona veniam . increase righteousnesse in us , and give remission of sinnes , o tree crosse to guilty sinners . names at rome goe as men will , but the honour it selfe is put upon the dumbe wood , which is due to christ . o it is but a figure ( say they ) yea but ( say we ) prayers and praises in a bodily manner , and vocally are tendred to the wood , yet if the wife commit adultery with her husbands brother , because he representeth her husband , i thinke the matter should be washen with inke , and badly excused to say , o the loving wife for strong love to her husband committeth figurative adultery , and that bodily harlotry is referred to the brother of her husband by accident , and to her husband kindly , and per se , for himselfe . the same way , if formalists bow their knee to bread , that such a holy mystery be not prophaned . we know they cannot understand civill or countrey non-prophanation , that they intend ; for kneeling and evill maners at the lords table doe well consist together . now religious non-prophanation by knee-worship , is adoring of these mysterious elements . ergo they make prayers and sing praises , and offer sacrifices to the bread , let them see to this and answer to it if they can . the sixt evasion of wit , i find in q johannes de lugo , who saith , . that the image and samplar making one and the same object , by aggregation , the inward affection besides externall knee-worship is given to both , but to the image relatively , and for god or the samplar , and not for proper divine excellencie in it , and therefore the councels ( saith he ) call it not adoration in spiritu , but it is tendered to god absolutely . . we give adoration of internall submission to god , or the samplar as the debt of potestative justice , but we doe not so worship the image , we have no civill or politick communication with the image , because it is not a reasonable creature , and therefore the worship of the image is as it were a materiall and livelesse action ; when we uncover our head to the image , by that action we would say or signifie nothing to the image , but to the samplar , or to god onely . . the inward submission that we tender to the image , is not that we submit to it , as to a thing more excellent then we , for that were a foolish lye ; yet ( saith he ) ( that the man might fulfill the cup of the iniquity of his fathers ) we kisse not the image in recto directly tendring honour to it , but to god and the samplar before it . . because then i should adore my owne breast when i knocke upon it adoring the eucharist . . because so i bow to the wall before me . . if i have no honourable opinion of the image , i doe not adore it at all . . by kneeling to the image , i have a will of submitting externally my affection to the image , i yeeld to it ▪ as a thing above me , giving to it the higher place . the act of adoration is simply terminated upon the image , as a thing contra distinguished from the samplar , though it be adored with the same action with which the samplar is adored . thus the ●e●uite . answ . but here all men may see many contradictions , and that he casteth downe all that formerly he hath said , ●● . images even as they represent god are dead things , and lesse then a redeemed saint , ergo , i can give them no submission of externall honour . . i signifie and say nothing of honour to the image , even as it respecteth god , and representeth him , because the dignity of representing god doth not elevate it to be a reasonable creature , therefore i cannot honour it , and it were a foolish lye to say that the image as representing god , were a reasonable creature . . as it representeth god , it cannot heare payers , nor deliver in trouble , as the holy one of israel can doe ; ergo by the holy ghosts argument , i cannot bow to a lye , esa . . . and . . hab. . . . it made not the heaven and the earth , but by a figure , because it representeth the maker of heaven and earth , wherefore it should have but figurative honour at the best , and that is no reall honour , jer. . , , , . there is no debt of justice due to the dumb wood , or element , honour of externall submission is a debt of potestative justice due to a superiour , the images and elements are not my superiour . . they be meanes , i the end . . they bee void of life and reason which i have . . they are not redeemed , sanctified , and to be glorified as i am . ioan. de lugo answereth , as i may love peter for the goodnesse that is not in peter but in another , as i may love and desire good to peter , for the goodnesse that is in his father , and not in himself , and so pay the debt of affection to him for another , so i may honour an image for the debt of honour that i owe to the samplar represented by the image , therefore it is not required to the essence of adoration , that we acknowledge debt due to every thing adored for another ; it is sufficient a debt be acknowledged , either to the image , or the samplar . answ . the debt of love and the debt of honour are not alike . i owe honour to superiours onely as superiours , i owe love to superiours , equals , inferiours . if i truly adore an image , i truly acknowledge excellency in the image , i truly yeeld to it , a worthier place then i deserve to have my selfe , ( saith r de lugo ) ergo , by the fifth commandement according to the debt of justice , i owe feare , honour , and reverence to it , else i adore it by a figure , which the iesuite doth deny . i am not afraid that they say , damascen , s a superstitious monke alloweth images to be adored . so doeth t that pretended seventh synod , or ( u ) the second nicene synod , and x stephanus and adrianus , as we may read in juo . y nicephorus speaketh many fables for images , he sheweth us that luke the evangelist should have painted the images of christ and the virgin mary . z and that a holy silvester had the images of peter and paul , and shewed them to the emperour constantine , and b canisius a fabulous man saith , there appeared to silvester at the dedication feast of saint salvators church the picture of christ in the wall , but the originall of images seemeth to be the vanity of man , saith c the wiseman . . the keeping of the dead in memory , saith d cyprian , ad defunctorum vultus per imaginem detinendos expressa sunt simulachra , inde posteris facta sunt sacra quae primitus assumpta fuerunt solatia , in aliis codicibus ad solatia . . the blinde heathen wanting the light of scripture , began to worship images . e eusebius saith it began first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the heathenish custome it came that peter and pauls images were first made . men did it saith f augustine , ut paganorum concilient benevolentiam , to conciliate the favour of pagans , it may bee seene out of gregorius g magnus , saith h voetius , that the worshiping of images crept in but the sixt age . in the first three hundred yeeres , images were not admitted ( saith our country-man i patrick sympson ) into the place of worship , in the fourth , fifth and sixt centurie , they were admitted into temples , but for the most part without opinion of adoration . in the second nicene councell , an obscure age , ( saith k petrus molinaeus ) when the scriptures were taken away , it is ordained that images should be adored , but not the images of the father . quoniamquis sit non novimus , deique natura spectanda proponi non potest ac pingi . but onely the image of the son. this councell was anno . as saith l bellarmine . but this wicked fathers argument proves also that the image of god the father may be painted , while they prove worshipping of images , because the psalmist saith , the lord arose as a mighty man after wine . but m genebrard saith this councell of nice , was controuled by a councell in the west . n barronius mentioneth two epistles written by gregorious . a defender of images , wherein he saith , the sonne may be painted , not the father . this councell was approved by constantine , ireneus , and a greeke copie of the synod sent to o adrian the pope . but . this wicked synod did not maintaine adoration of images , such as suarez , bellarmine , vasquez , peri●rius , &c. now hold , but onely veneration . . images were placed in the churches , saith p paul. diaconus , multis contra dicentibus , many speaking against i● . and q bergomens . saith , the emperour constantine himselfe not long after did abrogate the acts of this synod , and r the synod of franckford condemned this synod . see s aventinus ; t hincmarus saith it is true they of franckford allowed images to be in churches , but not to be adored . w vrspergensis saith that this synod did write a book against the second councell of nice , called otherwise the seventh generall councell . a booke came out ▪ in france , and after in germany under the name of charles the great , condemning by strong reasons the adoration of images , and answereth all the arguments of the nicene fathers on the contrary , tannerus the iesuite saith this was a forged booke . but against famous and learned authors saying the contrary , and so x hincmarius and y ectius make mention of this book , and pope adrianus ( as z hospinianus doth well observe ) doth approve of this synod of francford by his letters written to the emperour of constantinople , and the patriarch tharasius . the first five hundred years ( saith a calvin ) images were not worshipped . caj●s caligula a proud tyrant , commanded the iews to set up his image in the temple : the iews answered they should rather die then pollute the temple of god with images , as ●aith b iosephus and c eusebius , and this fell out while the apostles lived . ann. . plunius . writeth to trajanus under the third persecution , that christians were men of good conversation , and detested vices , worshipped christ , and would not worship images d , as that letter beareth : and e eusebius , reporteth adrian had a purpose , ( as saith f bucol . ) to build a church for the honour of christ void of images . see g symson that ancient writer : h justine martyr in this age ; omnes imagines ad cultum proposit as simpliciter damnant christiani . i tertullian , a most ancient writer , who lived under severus in time of the fifth persecution , as k the magdeburgenses testifie ; saith , nos adoramus oculis ad caelum sublatis , non adimagines seu picturas , and , indignum ut imago dei vivi imagini idoli , & mortu : fiat similis , ( saith l he also ) and not only thinketh it unlawfull to represent god by an image , but also saith , that craftsmen , who professe themselves christians , ought no● to make images of god. an ancient writer m clemens alexandrinus , non est nobis imago sensibilis de materiâ sensibili , nisi quae precipitur intelligentiâ . deus enim qui solus est verè deas , intelligentiâ precipitur , non sensu : we have no sensible image of sensible matter , because god is taken up by the understanding , not by the sense : and n nihil in rebus genitis potest referre dei imaginem . this ancient writer flourished , saith o catolog . testium veritat . anno . or as p hospinian saith ann , . and q ireneus , the disciple of polycarpus , an hearer of john the apostle maketh it the heresie of the gnosticks , that they held that pilate made the image of iesus : et quod imagines baberent christi , apostolorum atque philosophorum ▪ easque coronarent , ac colendas propo●erent . a cyprian saith , idols , or images , be not only against the law of god , but against the nature of man ; b origen said , the images of christians are christians indeed , with gods image : and , nos veno ideo non honor amus simulachrá , quia quantū possumus , cavemnus , ne in●idamus in eam crudelitatem , ut et iis tribuamus divinitatis aliquid . c grave athanasius saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invention of images is from an evil fountain , and not from good , and whatsoever hath a bad beginning , cannot be deemed in any thing good , being altogether bad : the papist harding bringeth in a counterfeit dialogue of athanasius , betwixt christ and his church ; and christ comforting his church , because she was persecuted for worshipping christs image ; but when and where this persecution was , none knoweth , for many times hath the church been persecured for not worshipping images ; but see the answer of the learned d jewell thereunto ; e epiphanius , who lived , anno . proveth against the collyridiams , that mary nor no creature should be adored . vnde est simulachrificum hoc studium et diabolious conantus ? praetext● enim justitiae sempersubiens hominum , mentem drabolus , mortalem naturam in hominum oculis deificans , statuas humanas , imagines pre se ferentes per artum , veritatem expressit , et mortui quidem sunt qui adorantur : item , revera sanctum erat corpus mariae , non tamen deus , honorata , non in adorationem data . mary was not god , and therefore is not to be adored : he professeth that he did rive a vail , that had painted in it the image of christ , or of some man ▪ cum ego videssem in ecclesia christi ▪ contra authoritatem scripturarum , hominis pendere imaginem , scidi illud , &c. lactantius formianus , images are to represent these who are absent . god is every where present , it is vanity therefore to forme an image of god. also h there is no religion , where there is an image : also i your gods be either in heaven , or not ; if they be not in heaven , why do ye worship them ? if they be in heaven , why do ye not lift your eyes to heaven while you adore them ? why do you convert your eyes toward walls , stocks and stones , rather then toward that place where you imagine your gods to be ? k his arguments against images be these : l . they forget reason , when they fear the work of their own hands : . m god is not absent , but present every where : . n the image is a dead thing void of sense , god is the eternall and everliving god : . o nothing mortall should be worshipped . . p what vanity to hope for protection from these things , which cannot defend themselves ● . q the image is lesse and viler then the worshipper : . r man according to gods image , is the image of god. . ( s ) god needeth nothing , neither torches because he made the light , nor images . this man lived , anno . before which time the church of christ being persecuted , they had no churches , nor images to be ornaments in their churches , as saith ( t ) ambrosius , and also u chrysostom , who was displeased with the fooleries in temples in his time , and saith , they were not like the templ●s of the apostolick churches : and x tertullian , and y eusebius saith , they had then , simplices domos , simple houses , void of paintries and pictures : and the want of temples was objected against christian religion , as z origen cleareth in the time of constantine , the son of chlorus , as saith , a sozomen , and b eusebius , temples were builded , but as c joan. quintinus expoundeth tertullian , without the ornaments of images , and d tertullian himself maketh building of altars , and portracts , idol●tricos cultus , idolatrous worship . in the fourty years space , betwixt the reign of valerian , and the . year of dicclesian , there were oratories and temples builded , but neither painted pictures , nor images in them , as saith [ e ] eusebius : yea , of thirty bishops of rome , even from peter and paul to sylvester , and constantine the emperour ; to wit , three hundred years , there were none , who were not persecuted to blood , or to death , or some other way . it is a vain thing to say , they had breathing time to build temples , and erect altars , and golden images of christ , and the virgin mary , and the saints . it is true , in the two hundreth year after christ , under alexander severus , gordianus , philippus , gallienus ; churches were builded , as f nicephorus saith , but again under dioclesian they were demolished to the ground , but observe well there were no images of christ broken , which that tyrant in despite of christ , would not have omitted ; see g eusebius , they were builded again under great constantine , so h sozomen , i otho phrisingensis k and nicephorus . the dream of platina , for the building of a church , by the donation of constantine , with twelve portions of earth , equall to the number of the twelve apostles , and of another church , with the title of the holy crosse at ierusalem , which helena found in that place , and constantine placed in this church at rome , is refuted by l hospinian : yet is there no word of any images in these churches . m arnobius an. . maintaineth against the heathen , that the christians ought to have no images : . because the device of images is a novelty , and was not before two thousand years , but god and religion are no new things . . n because either the gods dwelleth in their images , against their will , or of their own accord ; if the former be said , they are compelled , which is absurd . if the latter , then they do either bide alwayes in their images , and so are miserable , or they go out of the images when they please , and then the images are empty things . a eusebius caesariensis who lived , an. . when constantia augusta wrote to him for the image of christ , answered . that could not be : . because his manhood was joyned with his godhead , and could not be separated therefrom . . because his godhead cannot be represented , mortuis , & inanimatis coloribus , with dead and livelesse colours . b hieronimus , who lived , an. . under constantine , denyeth that any creature , angel , or virgin mary should be worshipped . c ruffinus faith , helena the mother of constantine adored crucified christ , but antiquity saith not , that she adored the nails that fixed him to the crosse , because they were but creatures . d ambrosius , who lived , anno . condemneth images . . because they change the images of the dead , in the glory of god , who worshippeth images : . the living serve the dead . . they take from stocks and stones what they are , and give to them , what they are not . . e idols are unclean . . it is undecent f , to worship what men maketh with their hands . . because g images are but shadows . h augustine condemneth images . . because they infect the vveak mindes of rude people , to worship them . . they have eyes and see not . . the creatures are images of god , not stocks . . idols i are huskes and empty . . these k who brought in images , tooke away the feare of god , and increased error . . martyrs l are not gods . . confounded m be they who worship stones , our living stone christ is in heaven . . a though worshippers of images say , they worship god in images , yet they worship devills ; for good men , as paul and barnabas , angels , and cornelius forbade men to worship them . . it is a shame to adore a beast endowed with sense and life , farre more to adore a dumbe and livelesse creature , august , ps . . b chrysostome is against images . . because the law of god forbiddeth them . . c god must be honoured , as he willeth himselfe . . it is d a depressing of soules to worship images . e it commeth from satan to take gods glory from him , f it is mockerie that man should be the creator of god , the creator of all things . g cyrillus alexandrin . who lived an. . saith , we neither beleeve the martyrs to be gods , nor doe we adore them . h damascen a superstitious man much for images acknowledgeth two things . . that images are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwritten traditions . . he ackowledgeth that the brazen serpent , the cherubims were made for signification , not for imitation or adoration . ( i ) gregorius magnus , though he be alledged by papists for adoration of images . yet in his epistle to serenus bishop of massilia , an. . he forbiddeth the adoration of images , and alloweth onely the historicall use of them , as is observed by k fran. white , l by hospinian and m catol . testum veritatis , and n this man being the first who brought images into the church hath this caveat , atque indica ( saith he to sirenus ) quod non tibi , ipsa visio historiae quae , pictura teste , pandebatur , displicueri● : sed illa adoratio quae picturis fuerit in competenter exhibita , & si quis imagines facere voluerit , minimè prohibe , adorare vero imagines omnibus modis divita , sed hoc solicitè admoneas , ut ex visione rei gestae , ardorem conjunctionis percipiant , & in adoratione solius trinitatis prosternantur . it is cleare that this man teacheth an adoration of images , though he make them onely bookes to the rude . this same o gregorius will have the signe of the crosse adored , because when the devill came to a iew sleeping in the night in the temple of an idoll , the iew being afraid , signed himselfe with the crosse , and the divell fled ; but when doth iewes come in any christian churches , or idoll-temples , who abhorre the name of christ , and so hate both the crosse and christ , and what can be proved from a fact of sathan ? in the eighth age , p beda imaginum cultus & adoratio , the worshipping and adoring of images is unlawfull . . because they have no office in the doctrine of the gospell . . q we are forbidden to adore , salute , or worship them . . the ( d ) r church is not taught to seeke the lord by images , but by faith and good workes . . the ſ apostolique church did not worship god in images . . images t want , documento antiquitatis , antiquity , example , and the scripture . . we w frustrate god of worship due to him . . peter u paul , angels forbad to worship them , but god only . we forbid the church ( saith the civill law ) to be obscured with images . have the image of god , ( saith x ephrem ) in thy heart , non colorum varietate in ligno , not in images and colours . who can make ( saith y damascen ) a representation of the invisible god. z gretserus saith , the iewes would not admit of ensignes and trophies of the romans for fear images should be hidden under them . so said josephus a before him . their own men say with us , b hulcot who lived an . . saith latreia , divine worship belongeth to god onely , the image is not god , neither the crosse ; ( saith ioan. pic. mirandula , concl. . ) nor the image of christ is to be adored ( adoratione latreia eo modo quo ponit thomas ) with divine worship , the guise of thomas aquinas c peresius ajala a popish bishop , for adoration of images , saith he , there is neither scripture , nor church tradition , nor consent of fathers , nor good reason to make it good . for saith d gabriel biel , the image either considered in it self as it is mettall or stone , or as it is a holy signe , is a sensible creature , to which latreia , divine honour should not be given : and the romish c decrees saith , we commend you that you forbid images of saints to be worshipped : the d doway doctors say , idols have eyes and cannot see , &c. now if they have images of god and christ which can see , and hear , and speak , we exceedingly desire to know : e alexander allensis , f durandus say , that images in themselves , and properly , are not to be worshipped . g geo : cassander wisheth , that they had continued ( in majorum suorum sententia ) in the minde of their forefathers , and that the superstition of people in , worshipping images had been suppressed . the councell convened by h constantius capronimus condemneth worshipping of images , or placing them in churches . . because it is forbidden in the second commandment . . the picturing of christ is a dividing of the two natures . . it is against the ancients , epiphanius , nazianzen , chrysostome , athanasius , amphylocius , theodorus , eusebius pamphili . the councell of nice is builded upon lies . adrian bishiop of rome , writeth to the councell of nice , that the emperour constantine being a leaper , and labouring to cure his leprosie by shedding of innocent babes blood ; peter and paul appeared to him by night , in a vision , and bade him go to be baptized by sylvester , and that he , to be cured by sylvesters baptizing , builded a temple with the images of peter and paul. this is as true as the image of christ spake to tho : aquinas at naples , bene scripsistti de me , thoma , why is not all evangell that aquinas hath written then ? for their own platina a saith , the story of constantines leprosie is a fable ; and socrates saith , that constantine was sick when he was . years , and he maketh no mention of his leprosie ; so b hospinianus saith , and our own c simson saith , that sylvester and marcus his successor were both dead before constantine was baptized : d genebradus a papist saith , down right , that the councell of frankford condemned the second nicene councell ; but e bellarmine , f suarez , g sanderus ' h alanus , deny that the doctrine of the second nicene councell for adoring images , is condemned by the councell of frankford ; they say it is onely expounded , and that the right way of adoring images is made manifest : yea , saith i nauclerus , k sabellicus , and l blandus : the councell of frankford reserveth due honour to images , and saith nothing against the councell of nice . but this is to deny daylight at noon-day : for m annonius is most clear in it , and n abbot vspergens . o the book of charles the great saith the same . the synod of frankford was convened an. . of purpose to condemne the second synod of nice , called the seventh pretended and false synod : p aventinus saith expresly , scita grecorum ( in synodo nicena decreta ) de imaginibus adorandis in concili● francofurtensi rescissa & abolita sunt : and a vspergensis saith , in this synod it was decreed , vt septima & universalis synodus , nec septima nec aliquid diceretur , quasi supervacua ab omnibus abdica tu est ; and the same saith b eginradus , c geo● cassander : but the very arguments in the nicene councell are set down , and dissolved in the frankford councell , as our own master d simson observeth : as the nicene councell reasoneth from the cherubims , and the brazen serpent . frankfoord answereth , these were made at gods commandment , images not so . . yea , say they , and with them e lorinus , the cherubims and brazen serpent were not made to be worshipped ; see these and many other arguments , set down and answered by the councell of frankfoord : as also saith f the learned author of catol . test . verit. the arguments used by this councell , proveth that no adoration is due to images , as may be hence collected : as also out of the book of g charles against the dreames of tarasius , whose entry to the priesthood was unlawfull , and was a grosse idolater , and against the idolater pope adrian ; because . there is no holinesse in images , either as they are figures or colours , or as they are consecrated . . because to adore is to glorifie , h but only god is to be glorified . . god commandedus not to love images , but men , and sent his son in the flesh for men , and not for images ; and if i they be not to be believed on , neither are they to be adored . . it cannot be proved that the honour of the image , is the honour of the samplar : christ said not , what ye do to images , ye do to me , nor he that receiveth images , receiveth me . this argument proveth , that veneration is not due to the images , as to books of the trinity ; because that the veneration of the image , is an honouring of god , there must be an union betwixt the images and god or christ , betwixt the tree and christ . . there is no union lawfull , that can be a warrant of honouring any thing ; but an union warranted of god , betwixt crossing in the air , and dedication to christs service , betwixt surplice and pastorall sanctity ; there is no union , nor is there a personall union betwixt christ and the image : nor . an union of parts , as betwixt the shoulders and the head . nor . is there a divine relative union , as betwixt the mean or the end , the servant or the lord : for as a john white saith well ; and b the scripture proveth , all union betwixt god and the meanes of worship , which are to be reverenced as meanes of worship in relation to god , is by divine institution ; now certainly if by divine ordination there had been an union betwixt the image and god , then had it been lawfull to lay the image in the heart , to say : how love i thy image ? ( the painted pictures and wooden portracts of christ , the wood of the crosse are my delight ) ( i hope in the wood ) ( i have taken images for my heritage , they are sweeter to me , nor the honey or the honey combe ) ( hovv pleasant are the wooden feet of these dead and senslesse ambassadors of christ , who bring to my soul news of god , or of my redeemer iesus . ) c ambrose , d gregorius , e augustine f chrysostom saith , the honour of the servant redoundeth to the master , when he is a servant by appointment of the master , and he that heareth faithfull pastors , heareth christ who sent them : and a athanasius , and b basill , to prove the honouring and adoring of christ , the substantiall image of god , to be the honouring of god the father , say ; the hearing of the image , or of the servant of the king , is the hearing of the king. but the image is formally made an image of god , and the saints by mens imagination ▪ not by gods word or his ordination : their own c peresius saith , if the imagination were carried upon the image or samplar with one motion , yet it cannot be concluded , that the same is to be done in adoration : and d we are not to worship god by our fantasies , saith augustine , nor by our e carnall thoughts . suarez , bellarmine , vasquez , gretserus , buildeth all their adoration of images , upon the saying of aristotle ; de memor & remiscen , cap. . hence the f fathers of trent , g dreaming damascene , h doting nicephorus ; if we believe i suarez , make this a principle of their bible of idoll worship ; that god and the image are one , but we see not how they be one , nor can we say that god is present in the image as in a place : for if he be present in the image , in loco ut sic , as in such a place , then he is there as in a consecrated place , and by promise , and so they must give us the word of god , for gods presence in images ; but if god be present in images , as in loco simpliciter , non ut in loco ut sic : as he is in all places , then is he not present in images , as in images , but as in all creatures , and then let us say amen , to k vasquez , who saith , all things which have a being , a mouse and frog are to be adored , as having resemblance with god the first being : and he saith , this is the opinion of a cajetanus , and citeth b leontius the dreamer , who was at the councell of nice the seventh false synod ; who saith , all creatures visible and invisible are to be adored . and the popes professor c joannes de lugo proveth by four great reasons , that all creatures should be adored . . because all creatures are the effects , and as it were the hand writing of god. . because we use to kisse and adore materiall places , and the stone , or field where an angel , or saint hath been , for the touching and propinquity of the place and that holy thing , but gods omnipresence sanctifieth all creatures . be doing then , masters , kisse , and adore the sanctified devil and hell fire , but take heed you scald not your lips . . we kisse and worship a gift of a prince , but all creatures , even the most abject and contemptible , are the gifts of god the creator . . man in a speciall manner is the living image of god. but true it is , god is to be praised for all his creatures ; but externall adoration before them , and laying a part of gods glory upon them , for that is forbidden by your own , for d leo the first saith the contrary , and e salmeron saith ; the body of f moses was hidden of old for fear of idolatry , and the use of images and pictures were by god forbidden to the iews in the second command , saith [ f ] alexander alens . g albertus , h bonaventura , i martinus de ajala , k abulensis , who i am sure have with them in this , albertus and bonaventura , that the images of god , because ( say they ) he is an invisible spirit , are forbidden by the law of nature . but i return to the synod of franckeford : . l because images are void of senses and reason . . it cannot be proved by the example of the apostles , m ergo , ( say i ) images are neither to be teaching books , nor adored creatures : . the ancient fathers n were ignorant of this worship . ▪ only the rich a who are able to sustain images , should be saved , and not the poor . . there b is no profit , but great vanity in adoring images . to the arguments from miracles it is answered , c that these miracles are lying signes : for , ea miracula , nulla evangelii lectio tradit . . they deny that all things are to be adored , in the which , or by the which d god wrought miracles . gregorius nyssenus bowed his knee to the image of abraham : what then ? the councell saith , these books of nyssenus are perished . the fable of agbarus , to whom the image of christs face painted in a cloath was sent , was not in the world till the year of god , . it is a counterfeit work ascribed to athanasius , in stile and phrase of writing not like to him , where it is said , that it was the image of christ crucified by the iews in berythus a town in syria , out of whose side flowed blood and water , which being mixed with water , could cure all diseases ; e so symson . the testimony f of the councell of eliberia is clear , that images should not be in churches g canus , h surjus and your own men say , this councell condemneth images . for . years there were no images in churches ; in this age martyrs were admired , and the grecians first , especially gregorius nyssenus the brother of basilus had images in churches ; i sozomen saith , christians took into churches pieces of christs image , broken by iulian the apostat , in the first age , when religion was born down and holy pastors killed . gregorius magnus first defended that images should be in churches . it s like the apostate iulian would hate any thing , bearing the name of christ most falsly , yea , and antiquity beareth contradictions most aparent touching images . but b nicephorus saith , the creatures of god are the lawfull images of god. but it is more then evident , by what i have said , that ancient papists and synods used images to be memorials of god , and not to be adored . cap. ii. quest . . whither kneeling or sitting be the most convenient and lawfull gesture in the act of receiving the sacrament of christs body and blood ? . conclus . sitting is the most and only lawfull gesture , that gesture , that christ and his disciples used upon morall and unalterable grounds , which doth not concern the first supper as first , but as a supper , and that not upon no occasionall and temporary reasons , belonging to that supper , more then to all the suppers of that kinde , that we are to follow as a pattern , and must be most lawfull . but the gesture of sitting is such , ergo : the proposition is evident in scripture , c . i prove the assumption . . sitting was either : . miraculous . . customable . . occasionall ; or . morall . none in reason can say the first ; that sitting was a miracle : . nor is it customable . for . customes laudable are grounded upon decency and reason , and so morall , or grounded upon no reason at all . but christ did nothing in gods worship , nor did he any humane morall actions for the meer fact and will of others going before , for these were not reasonable humane actions , and if it be customable only , it is not lawfull to put away a customable action out of worship , and to put a morall action of kneeling and divine signification in the place thereof , for so we might change places , times , persons and all physicall circumstances , and make them supernaturall . . the action could not be occasionall : for then the occasion of the supper as first , and because of such persons , such time at night , such place , an upper chamber , should have moved christ to sitting , rather then to kneeling , or to any other gesture ; but kneeling or any other gesture might have consisted well with that first supper , with the upper chamber , with the time and persons , as well as sitting , except the law givers will had been a reason of the contrary . some object . christ choosed an upper chamber , not the temple , twelve persons , not ten , not twenty , at night , for he might have celebrated it at dinner , but we are not holden to imitate christ in these ; ergo , neither in sitting . ans . occasionall , properly is that which hath a reason , not from the nature of the thing it self , but from such occasionall occurrences of providence , as god will not alter , and its that which hath no morall nor sacred conveniency with the nature of worship , but hath only a conveniency for such a time and place , as christs preaching in a ship , when he is at the sea side , and a multitude are to hear him , the ship hath no agreement with the nature of preaching , more then an house hath , time , place , and persons are clearly such as agreed with that supper , as first , not as a sacred worship , and therefore were meerly occasionall , and so not imitable , and though christ might have altered them , yet had they been occasionall , and they have no sacred conveniency with this supper , as this supper ; and if christ had altered these for meer will , upon no reasons that concerneth all suppers , they had not been occasionall , but positive points of worship , and so had obliged us ; yea , the upper chamber , and these twelve persons by no possibility , can concern all suppers , to the end of the world , but sitting agreeth kindly and natively to all suppers in generall , as kneeling to all praying indefinitely . christ might have changed bread and wine , in flesh , and milk , or water , will it hence follow , we are not to imitate christ in bread and wine ? and that bread and wine are occasionall ? lastly , pauls practise in passing from an upper chamber , and from twelve men , to a church full of men and women , cor. . , , , . warranteth us to passe from these , we have not the like reason to warrant us to passe from sitting . . that gesture which christ choosed , and that refusing all other , even kneeling , having the same religious reasons , at the first supper as now , that must be most convenient and lawfull . but sitting is such ; ergo , the proposition is clear : the assumption is proved from matth. . while they did eat ( the passeover ) he took bread , mar. ▪ . as they did eat , jesus took bread . but while they did eat the passeover , they sate . ergo , while they took the supper they sate : i prove the assumption , matth. . . and , when the evening was come , he sate down with the twelve , mark . . and as they sate , and did eat , jesus said , &c. v. . and as they did eat , iesus took bread ▪ eating the passeover , and sitting were co-existent , and taking the sacramentall bread of the supper , and eating the passeover were co-existent ; ergo , taking the bread of the supper , and sitting were co-existent . paybodie saith , paul expoundeth , ( as they did eat ) after they had ended eating , and so after they had ended sitting , and possibly passed to another gesture , cor. . after supper he took the cup. ans . if you wholly remove the passeover , you remove the table also . . though the suppers were not mingled , yet the holy ghost expresseth the co-existence of sitting , and taking the sacramentall bread , as ezech. . . as i sate in mine house , the hand of iehovah fell upon me , sam. . ioab thrust three darts in him , while he vvas yet alive , sam. . . the men vvere a vvall to us , all the time that vve vvere vvith them , dan. . . and matth. . . and vvhile he yet spake , lo , iudas came , act. . . while peter thought on the vision , the spirit said to him , act. . . rom. . . if praying interveened betwixt eating and taking the supper , and the passeover sitting , to put them to kneeling , this must be true , vvhile they vvere not eating , christ took bread , a plain contradicting of christ. . after supper he took the cup , but they say not after supper he took the bread , for praying , blessing , breaking , distributing , eating , interveened betwixt the passeover and taking the communion cup , and therefore he had reason to say , after supper he took the cup , but not that reason , to say , after supper he took the bread. it is violent to describe christs taking the bread from the adjunct of time , while as they sate and did eate , if sitting and eating were not at this time , but were gone and past by many interveening actions of kneeling , praying , preaching , this were to describe supper from dinner . . by this , the gesture of no table action can be cleared from scripture , for when it is said , luke . iohn . he made the multitude sit downe and ●a●● , a cavillator might say , praying and blessing the meat went before , and possibly they sate on their knees , and christ sate downe and taught the people ; it may bee he rose and kneeled before sermon was ended . the scripture saith , while christ and his disciples did ●●● , and so while they did sit , he tooke bread . this taking of bread , whether it be an hysterosis as many think , in respect the evangelists mention but once taking of bread , or if it was preparatorie , and before the act of blessing , it was a sacramentall act performed by christ , while they were sitting , which is much for sitting . that christ passed not from passeover sitting , to supper kneeling , i thinke these considerations move me . . because the changes of all in the passeover , to that in the lords supper , as of flesh in bread and wine , is positively set down . . no question the change unto an adoring gesture , had been upon the grounds of conciliating more reverence to that sacrament , then to the passeover , which must be morall , and tye to the end of the world . . nor would the holy ghost have removed an ordinary table gesture into so insolent , and supernaturally significant gesture , as kneeling , without a grave reason expressed , or his owne will onely , which is onely the essentiall reason , why bread is a sacrament rather then any other element , and so would stand of necessary and essentiall use . . sitting at the idols table cor. . . declareth that in religious feasts , sitting was ordinary , and a signe indicant of honouring the spirituall lord of the banquet , and a religious communion with the lord of the feast was hence signified . but saith paybodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. . . mark. . . luke . . iohn ● . . signifieth lying , and m. li●ds●y ●aith , it signifieth prostration on the earth rather then sitting ▪ por levit. . . standing and lying are confounded , and calvin expoundeth it so . ans . . christ ▪ his reasoning to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit at meat is a greater honour , then to stand : luke . . were null , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie prostration , for religious bowing is alwaies an act of inferioritie . the same i say if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie falling downe to the ground . . sitting or pitching about a place , and sitting and lying in sackcloath , may well signifie simply to be in a place , but table-sitting and table-inclining on christs bosome must be more then simply being at the table . nor doth calvin in that place expound sitting at table , for nothing but simply being at table , though elsewhere he doth . . arg. that which representeth the honour of table-fellowship of fellow-banquetters with christ , that is of necessary use ; but sitting at the lords table representeth this ; ergo , luke . . the minor is made good , to teach the disciples humility , he would stand and have them to sit . whether is greater he that sitteth , or he that standeth ? it is a greater honour to sit at table , then to stand ; ergo it is an honour to sit , for we may well infer the positive from the comparative , luk. . . upon the occasion of their striving who should be greatest , and lord bishop , he promiseth a sort of fellowship in a kingdome . . in sitting on thrones with him , and the meaning that that fellowship should quench the fire of their appetite for prelacy . . this sitting in scripture , as table-sitting , is used to expresse our fellowship with christ in the gospell , mat. . . . luke . . mat. . , . luke . , , . cant. . . cant. . . rev. . . rev. . . and our communion with christs body and his blood is sealed up in this sacrament , cor. . . . this is confirmed , in that the sacramentall food is not simply given as food , ( though that be a speciall fruit thereof ) for then there should be no more required to the essence and integrity of the supper , but eating and drinking , and on his alone , eating and drinking and using the words of christ , should receive a sacrament , and the manner of eating should be accidentall , and in the churches power ; but this food is given as food table-wise , with the solemnities of a banquet , and of spirituall fellowship , which must be represented of purpose here , and that sitting wayes , so to eat and drink with publicans is a signe of fellowship , as christs eating and sitting with publicans and sinners made him be construed to be a friend to them , cor. . . to refuse to eat with a fornicator , is to refuse fellowship with him , cor. . . cor. . , . to sit at the idols and divels table , is to partake of the idoll and satans worship , as having fellowship with them ; ergo , to sit at the lord ▪ table is to have fellowship with him . . the holy ghost speaketh this fellowship , luke . . he sate down and the twelve apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him , see a fellowship , math. . . he sate downe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the twelve . . and as they did eate ( together at table ) marke . . luke . . with desire have i desired to eat with you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , table-wise , as ver . . mat. . . i will not drinke , — untill i drinke it new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words carry a resemblance of drinking with them the well of life , so augustine , hilary , musculus , amesius expoundneth them , so ( as i take ) he draweth them from . this materiall wine . . from sacramentall tabling . . from this old fruit of the wine . . from fellowship here in the kingdome of grace , to . new wine in heaven . . to heavenly tabling . . to new and everlasting wine . . in the fathers kingdome . neither am i much moved with what paybodie saith , that our saviour led the woman of samaria , from iacobs well to thirst for the water of life , yet is not , for that , iacobs well made a type by divine institution . i answer , this would have some colour , if christ did speake of common wine , as he did speake of iacobs well , as of common water . but all the three evangelists speake of sacramentall wine consecrated by word and prayer , else christs calling bread his body should not prove that bread were a signe of his body by divine institution , but onely we were to make that spirituall use of bread and wine , that we make of ordinary bread and wine at our houses . formalists then must say that christ speaketh of wine here as common , not as sacramentall , which is absurd when christ is expounding the elements , in their spirituall signification , luke . , . but behold the hand of him that betrayeth me is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me , on the table . mat. . . marke . . if he had been kneeling or standing , ( gestures unpossible for them then ) he could not have his hand leaning on the table , and if he had not beene sitting ▪ table-wise , in a table-fellowship with christ , then could not our saviour have conveniently convinced the ingratitude of iudas , as he doth . now if christ aime not to make iudas his fault the greater , because iudas and he sate at one table together , and that as an holy and sacramentall table , he had in this no more argued iudas of ingratitude , then any of the rest of the house who communicated not with christ , because christ and they did eate one materiall and ordinary bread together ▪ and in this achitophel was a type of iudas , as david of christ , and that not onely in this , that achitophel did eate bread with david , and so had a civill fellowship , but that they went together to gods house , in company together , psal . . . so had christ and iudas fellowship together , at that same sacramentall table : and as tabling together signifieth civil fellowship , so must fellow-tabling at one sacred feast signifie spirituall fellowship together . . giving and not granting that fellow-sitting together were onely a common honour , not a misticall honour by divine institution , yet since to sit at a table with a ruler , is an honour , sam. . . sam. . . esther . . prov. . . mat. . . luk● . . luke . . and the lords disciples are admitted to sit with him , as is cleare in that he sate down with the twelv● , and he sate ( luke . . ) at meat with them , and tooke bread and blessed it . no power on earth should dare to deprive the people of god of this honour , for this honour was bestowed on the lords apostles , as communicants , not as apostles , and the want of christs bodily presence , diminisheth nothing of the honour , seeing he is really , but in a spirituall manner present , as the lord of the feast , with us , as he was with them . paybodie saith , when christ sate at table in the passeover , even then he schooled them from looking at honour in materiall or outvvard sitting , vvhile as luke . . he would stand himselfe as a servant , and vvash his disciples feet . ansvv . his non-sitting and washing their feet , being a morall , not a sacramentall teaching them humility , doth no more schoole them from not looking to sit , then his non-eating , and non-drinking while he stood servant-like , doth schoole them from not looking to the honour of eating and drinking sacramentally . christ teacheth lessons of humility , not to learne us not to seek the spirituall honour of communion with christ , that were to teach us to be proud , and this man is that bold to insinuate that it was a spece of pride , for the disciples to sit at table with christ , and for iohn to leane on his bosome . mr. paybodie thinketh to crush this argument ; because the serving of god the father and giving him glory , must be incompatible with a table-fellowship with his sonne . the disputer ( saith he ) reasoneth thus ; kneeling importeth an inferiority , therefore it is contrary to the person of co-heirs , which person we act by table-sitting , but do you ( saith he ) dream of a co-heirship , whereby you stand not in an inferiority to christ , then when you take on you the person of co-heirs by sitting at table , it were not lawfull either to esteem , or in a short ejaculation to call christ your lord and superiour ; yea so faith must have no working at the sacrament : for faith importeth an inferiority and dependance : we respect christ in his banquet , as a king inviting us to eat with him ; yea , i may kneel and call god my father , and in so doing , i actuate the person of a co-heire . ans . but in this the disputer and we mean no other thing , then that kneeling which is a note of submission , and never used in banquets , cannot formally expresse , as an apt signe , the dignity of fellow-table-ship with christ : . poor logitian , it followeth not in sitting at table , which is the expressing signe of the honour of table-fellowship , we may not call christ , lord. david sitting at table with his prince saul , might well term him ( my lord the king ) but if ▪ david should be put to his knees at table , and inhibited to eat at the table , at which his prince did eat ; no wise man will say , that saul had honoured david with fellow-tabling with him . for the act of kneeling , and non-eating were no expressing signes of fellow-tabling , but by the contrary of no fellow-tabling ; the disputer hath no minde to make us every way equall with christ , so as there can be a case , wherein it is not lawfull to esteem or call christ our lord ; king and superiour , this is paybodies consequence ; but take away table-sitting , an honour put upon us by christ in this sacrament , luk. . . and substitute kneeling for it , then you take away gods expressing signe of table-fellowship in that gesture : for while the world standeth , kneeling shall never be a signe of table-fellowship : sitting at table is a signe , as the scriptures clear , but sitting taketh never away our inferiority to christ ; you may worship and actuate the person of a co-heir , but not worship in an expressing visible signe of co-heirship , and then kneel . farther he reasoneth with us , as if table-sitting inferred an equality betwixt us , and that lord who is the head of men and angels ; we reason for an honour of fellowship , not equality . david set at king saul's table , is not made equall with saul , but in table-sitting , he doth partake of table-honour to feast with his prince . if christ should have sitten and caused his disciples rise and wash his feet ▪ in that he could not have said , ( i have put the honour of table-fellowship on you , for you stand and wash my feet , and i sit ) this ( i say ) had been no table-honour , but most contrary to it : it had been indeed servant-honour , luk . . and more then sinfull men are worthy of . to kneel to christ is an honour , but to kneel at tabling with him , as kneeling , is no more an expressing signe of table-honour , nor standing and serving christ , while he did eat is an honour of table-fellowship . now if any shall take away eating with christ , at that table , he taketh away table-honour , as papists do in taking away drinking with christ from the people , yet eating with christ maketh us not equall to christ , but take away eating , and you take away table-honour , so take away sitting at table , and you take away ( eatenus ) in so far the table-honour . but by this mean ( say they ) you make it necessary to sit , and of divine necessity . i answer , table sitting is not so necessary , as that the want thereof doth annihilate the sacrament , and make it to be no sacrament at all , but it is ( as i think ) many wayes necessary , as first it is morally or theologically necessary , as being gesture sanctified by the practice of christ and his apostles , upon morall grounds , and so to be imitated by us : . it is necessary , by necessity of expediency , as free from hazard of idolatry , of which crime kneeling in this act , is guilty . . it is necessary , sacramentally , for the integrity of the sacrament , as signifying our honour of table-fellowship . . it is by natures grounds necessary , that as this banquet is materiall , having bread , wine , taking , breaking , distribution , eating , drinking , so the externall solemnity of a banquet , such as is table-sitting , requireth the same . and . which is our . argument , it is necessary by necessity of divine precept ( do this in remembrance of me ) that this is included in the precept we certainly believe : . because nothing in reason can be excluded , from the precept of the first pattern , but what is meerly occasionall , such as sitting is not . . the practise of christ and the apostles cannot be a will-action , and therefore must fall under a precept : sitting cannot be occasionall , upon the reason that it was continued through occasion of the passeover ; for if this be good , then eating and drinking , and the analogy betwixt the signe and christ , shall be occasionall , and the singing of a psalm , as was at the passeover , shall be occasionall : for christ retained what did equally belong to the supper of the iews , and this christian supper , as concerning the common nature of sacred feasts . . what is proper to a table of solemn feasting , should not be denyed to this , but sitting was such ; ergo , more of this may be seen in the nullity of pearth examination , and the re-examination of the five articles of pearth . quest . ii. whether humane laws binde the consciences are not ? our argument against ceremonies is ▪ that they fail against the fifth commandment , and the authority of rulers . what the civill , or church-ruler can command must be good , necessary , apt to edifie , and not indifferent , or neither good nor evil ; ceremonies are acknowledged by their fathers to be indifferent , and neither good nor evil ; ergo , they are such as cannot be lawfully commanded . the proposition is clear ; the ruler must command for good , rom. . . he is the minister of god for thy good , and all for edification , cor. , . cor. . . v. , , . and therefore all means injoyned for this end , good , and edification must conduce thereunto of their own nature , and not by the will of men , else they edifie not . but that this may be further cleared , it is questioned , if humane lawes binde the conscience : for which consider , . dist . an humane law is taken in concreto , when judges command what god commandeth , as when they make a law against murther . . in abstracto , when the judge forbiddeth what may tend to murther , as carrying armour in a city in the night . . dist . there is some morall equity in right humane laws . . something positive . . dist . there be four things to be regarded in humane laws : . publick peace of the society . . the credit , honour and majesty of the ruler , even when the law is unjust . . obedience passive , and subjection , by patient suffering . . obedience active by doing , which is now to be considered . dist . . an humane law civill may oblige , ratione generalis praecepti , in regard of the generall command to obey our superiors , as the fifth command saith ▪ but the question is , if a humane law , as meerly positive oblige in conscience , as if this which the captain forbiddeth , as , ( not to speak the vvatch-word ) be in it self against the sixth commandment ( thou shalt not murther ) if no murther follow upon the not speaking of the watch-word , though it be against the fifth in the generall . dist . . the question is not , whether we be obliged in conscience to obey superiors in things lawfull , or whether we be obliged in conscience to obey superiors , when they are sole authoritative relaters and carriers of gods expresse law to us , for then they bring nothing of their own , to lay upon us , and in these cases their laws are rather gods laws delivered by superiors to us , and binde the conscience . but the question is , if positive laws , in particular matters , negatively only , conform to the word , as in matters of oeconomy , and policy , as not to eat flesh in lent , for the growth of cattell ; in matters of art , and in ordering of war and military acts , commanded by captains , if these commandments as such oblige the conscience . now to oblige the conscience , is , when the not doing of such a thing bringeth an evil conscience ; now an evil conscience , as pareus a saith , is the sense of sin committed against god , and the fear of gods judgement . distinct . . the conscience i● obliged by doing , or not doing , two wayes : . per se , kindly , when the fact of it self obligeth , and for no respect without , as to give almes to the poor at the commandment of the superior : . when the fact obligeth for a reason from publick peace , good example , and order . . conclusion . when rulers command , what god expresly commandeth , their laws obligeth the conscience , psal . . . come ye children hearken unto me , and i will teach you the fear of the lord , prov. ▪ . hear ye children the instruction of a father . . conclus . publick peace in all the commandments of superiors , in so far , as can be without sin , obligeth the conscience , as heb. . . follow peace with all men , and godlinesse , psal . . . seek peace , and follow after it , rom. . . . conclus . subjection to the censures of rulers by suffering patiently , is an obligation lying upon all private persons , pet. . . but if , vvhen ye do vvell , and suffer for it , ye take it patiently , this is acceptable to god , rom. . . whosoever therefore resisteth the power , resisteth the ordinance of god. . conclus . nothing in non-obeying unwarrantable commandments must be done that redoundeth to the discredit of the ruler or the hurting of his majesty and honour , pet. . . honour the king , eccles . . . curse not the king : for even when we deny subjection or obedience objective , to that which they command , yet owe we obedience officiall , and all due respect and reverence to the person and eminent place of the ruler , as act. . . steven calleth them , men , brethren , and fathers , act. . . and yet stiffe-necked resisters of the holy ghost . . conclus . humane laws , whither civill or ecclesiastick , in that particular positive matter , which they have of art , oeconomy , policy , and in gods matters of meer humane coyne and stamp , do not bindes the conscience at all , per se , kindely and of themselves . . nothing , but what is either gods expresse word , or his word by consequence doth lay a band on the conscience of it self : but not to eat flesh in l●nt , upon civill reasons , not to carry armour in the night , to wear surplice , and to crosse infants in baptisme , are neither gods word expresly , nor by consequence . the major is sure ; because the word is the perfect and adequate object of matters of faith , and morall practice , which concerneth the conscience , psal . . . . psal . . . iohn . . prov. . . . because whatever thing layeth a band on the conscience , the not doing of that would be a sin before god , if the ruler should never command it ( but the carrying armour in the night ( the not wearing surplice in divine service ) should be no sin before god , if the ruler should never command them , as reason , scriptures , and adversaries teach . the proposition i instruct from the diffinition of an obligation of conscience , for to lay a band on the conscience is defined , to lay a command on the soul , which ye are obliged before god to do , as you would eschew sin , and obtain eternall salvation : so the learned pareus b so c dr. field ; so d gerson , and so teach e gregorius de valentia , and f suarez . . none can lay on a band of not doing , under the hazard of sin , but they that can remit sins , for the power that looseth , the same bindeth : but mortall men cannot binde to sin , nor loose men from sin , but where god goeth before them in binding and loosing , for they cannot bestow the grace of pardoning sin : but he onely who hath the keys of david , who openeth , and no man shutteth , and shutteth , and no man openeth . . whoever can lay on bands of laws , to bring any under the debt of sin , must lay on bands of obligation to eternall punishment , but god only can do this , mat. . . the proposition is clear , because sin against god , essentially includeth a relative obligation to eternall punishment . . in matters of gods worship this is clear . the school-men , as h aquina● , i suarez , k ferrariensis , l conradus teach us , that there is a twofold good . the first is , an objective and primordiall goodnesse , whereby things are agreeable to gods law , if rulers finde not this in that good which they command , they are not just , and so not to be obeyed . there is another goodnesse that cometh from the will of authority , & so only divine authority must make things good ; the will and authority of rulers findeth objective goodnes in them , and therefore enacteth laws of things , but because they enact laws of things , they do not therefore become good and lawfull , it is the will of the creator of all beings which is the measure , rule , and cause of the goodnesse of things , as adams not eating of the tree of knowledge is good and gratefull obedience , from gods forbidding will , and it should have been as gratefull obedience to eat of that tree , if god had commanded so . men cannot make worlds ; nor can their will create goodnesse in acts indifferent , nor can their forbidding will illegittimate or make evil any actions indifferent , and therefore things must be morally good , and so intrinsecally good without the creative influence of humane authority , and from god only are they apt to edifie , and to oblige the conscience in the termes of goodnesse morall . and this is strengthened , by that which in reason cannot be denied , to wit , that it is essentiall to every human law that layeth any obligation on the conscience , that it be just , nor is it to be called a law , except it be just , and justice and equity humane laws have from god , the law of nature , and his word , not from the authority and will of men ; therefore iurists expound that m what pleaseth the prince , hath the vigour of a law , of just things . also the school-men , as n carduba , o thomas ▪ p soto , q medina , r adrianus ſ navar t driedo u castro , as i gather out of their writings , give strong reasons , why rulers cannot lay an obligation on the conscience , when the matter of the law is light and naughty , for this were to make a man a trangressor before god , for a word , a straw , a toy , which is unjust : because the just weight of the matter is the only just ground of the laws obligation : ergo , the will of the lawgiver , except he make a moat a mountaine , cannot lay an obligation of necessity on man. . it were a foolish law , and so no law to oblige to eternall punishment , and the offending of . god for a light thing , for this were to place the way of salvation in that wherein the way consisteth not . . such a law were not for edification , but for destruction of soules . . this was the pharises fault , mat. . to lay on intollerable burthens on mens soules . . the law of god and nature freeth us in positive lawes from guilt , in case of necessity , as david did lawfully eat shew-bread . . a civill law may not take away a mans life for a straw , farre lesse can it bind to gods wrath . . x augustine saith , they be unjust ballances to esteeme things great or small , for our sole will. out of all which i conclude , that no law as a law , doth oblige the conscience , but that which hath from the matter morall equity , and not from the intention of the law-giver , as y cajetan , z silvester , a angelus , and b corduba teach , which intention must take a rule from the matter of the law , and not give a rule . c gerson , no law ( saith he ) is a law to be called as necessary to salvation , ( as all good lavves should be ) but that vvhich de jure divino , is according to gods lavv , yea , vve are not ( saith d durandus ) to obey the pope if he command a monke to doe somthing , vvhen he is not moved to command by the necessity , the profit of the church , but by his ovvne free vvill , and if this be knovven . if the pope ( faith he ) for his ovvne vvill , and vvithout necessity and utility should seclude vvorkes of supererogation , that command should tend to destruction , and vve are to obey christ , vvho is above the pope . and therefore his mind is , that all obligation of conscience , in humane commandments commeth from gods will and law , that is , from the just and necessary matter of the law , not from the will of men . . conclus . all humane or ecclesiastick lawes binding the conscience , have necessarie , and not probable deduction onely , by the warrant of both the m●jor proposition and assumption from the word of god , and law of nature . this conclusion is against e suarez , he seeketh onely a probable connexion betwixt obliging lawes and the divine law . and f gregorius de valent . is in very deed against gerson , who teacheth three things of all humane lawes . . that they are in so farre just . . that they in so farre oblige the conscience , as they have necessary dependance upon natures law , or gods word , and therefore compareth them to these precepts that physitians give to sicke persons , they oblige the conscience of the sicke , ( as i thinke ) from the sixt commandement , ( thou shalt doe no murther , ) for if the patient sleepe at such a time , or drinke wine in such a case , he killeth himselfe , but they have not obliging power from the fift commandement , not as if the king being sicke were obliged by the fift commandement to obey the physitian , as his superiour . . he will have all humane laws that properly obligeth , to be onely declaratory , and to manifest onely the divine law , and to apply it to such and such a matter . the conclusion is clear from what is said before , because all civil laws as meerly positive , in the cafe of non-contempt doe not oblige , and in the case of non-scandall , as g medin . h almaine , i gerson teach . and it followeth from a sure ground , that k vasquez layeth downe , and he hath it from l driedo , to wit , that the efficacy of obligation in humane lawes , cometh not from the will of lawgivers , or their intention , but from the dignity or waightines of the matter . if then the matter be not from gods law , just , the obligation is none at all ; for if the law from mans will , shall lay on an obligation of three degrees , whereas gods law from gods vvill , before men inacted this in a law , laid on an obligation of two degrees onely , tying the conscience , then the will of man createth obligation , or the obligative power of conscience in the matter of the law ▪ and by that same reason he createth goodnes , which is absurd , for that is proper to god onely . i grant it is hard , because of the variety of singular actions in mans life , to see the connexion , betwixt particulars of humane lawes and gods lawes ; yet a connexion there is , and for this cause the learned worthy divine , m pareus will have humane lawes in particulari , & per se , in the particular and of themselves to binde the conscience . whereas n calvin , and o beza , iunius , tilenus , sibrandus , whittakerus and others deny this : but the truth is , humane civill lawes are two waies considered . . as they are meerly positive & according to the letter of the law. . as they have a connexion with . the principles of nature , of right and wrong . . with the end of the law , which is the supream law , the safety of the people , as the civill law saith , he who entreth to an inheritance and maketh no inventory of all his goods , shall pay debts above the-whole heritage , this law according to the letter in the court of conscience is unjust , and so cannot oblige in conscience ; so as he is guilty before god , and deserveth the vengeance of everlasting wrath , who doth not make an inventory of all his goods , and produce it to the iudge ; so he that goeth up to the walls of a city , may by the law be commanded to be put to death , yet is he not guiltie of eternall death before god , and therefore if the presumption which is the ground of the law cease , as this ; he that maketh not an inventory with a purpose to enjoy the whole inheritance and pay no debts , sinneth before god against conscience , as famous jurists , to wit p jason , q bartolus and others teach : for this law considered as having connexion with a principle of nature , that every man should pay his debts , is a law binding the conscience , and the truth is , the end of these lawes oblige the conscience , they being divine expressions of justice and righteousnesse , but not the lawes themselves ; for whatever obligeth the conscience as a divine truth , the ignorance thereof is a sinfull ignorance , and maketh a man guilty of eternall wrath , but men are not guilty & lyable to the eternal wrath of god , because they are ignorant of all the civill lawes in iustinians book ; then were we obliged to be no lesse versed in all the civill lawes , that bindeth in foro humano , then of the bible , and law of god. the adversaries strive to prove that these lawes oblige the conscience , we may heare r bellarmine s vasquez , t valentinian , and the formalist and arminian , v doctor jackson say , to resist the rulers in giving , and making lawes , is to resist god , as sam. . they have not refused thee , but they have refused me , that i should not raigne over them . suarez ●aith , an humane law is the neerest cause of obligation of conscience , as the eternall law is the remote cause . and ●ackson as the immediate interposition of divine authority made the killing of abrahams sonne , holy , which otherwise would have been cruelty ; so the interposition of authority derived from god , make some actions that barely considered would be apparently evill , and desperate , to be honest and lawfull ; to strike a prophet would seem sin , but when a prophet cōmandeth to strike , not to strike is disobedience , ▪ kin. . , . to rob a spaniard is piracie , but to do it upon the kings letter of mart for wrongs done to the state , is obedience to the king. answ . to resist the servant in that wherein he is a servant , and as a servant , is to resist god , as sam. . proveth well . but the assumption then is most false , for rulers in making lawes , and creating by their sole pleasure , goodnes morall , in particular matters without the word of god , are not gods servants , nor is humane authoritie as humane , the nearest cause of obligation of conscience , instamped in these lawes , nor is it the cause at all , and therefore to resist them , is not to resist god. they be gods instruments and ministers in . propounding and expounding gods laws . . in executing them , and defending them from the violence of men . . in making positive and directory civil lawes , for civill government , that are lawes improperly so called , which bind the conscience as above is said , in so far , as they have dependance upon gods law : for iames saith , there is but one law-giver . as for church-canons , all , except physicall circumstances in them , are to be warranted by the word . therefore it is a vaine consequence of valentia , humane lawes oblige , dependenter a lege aeternâ , as they depend on the eternall law ▪ ergo , they oblige in conscience , it followeth not . they oblige in conscience as their major and minor proposition , in that which is morall , can be proved out of gods word , but so , in their morallity they are meerely divine , and not humane and positive , and so the argument concludeth not against us . they oblige in conscience as they depend upon the eternall law , that is , as they are deduced from the eternall law of god , in a major proposition , without probation of the assumption , that we deny , and it is in question now . the people sam. . in rejecting samuel from being their judge , rejected god , not because samuel had a power of making lawes , without the warrant of gods word . neither moses , nor jeremiah , nor ezekiel ▪ nor any prophet were in that servants subordinate to god , for they vvere onely to heare the vvord at gods mouth . . we could have no more at bellarmines x hand , then jackson saith . for bellarmine saith , in a good sense christ gave to peter a power , to make that which is sinne , to be no sin , and that which is no sinne , to be sinne . so iackson , the interposition of derived authority , maketh that which would be murther other wayes , to bee a good worke ; that is , men may doe what god onely can doe . if isaac then at the commandement of abraham his father , offer his sonne iacob to god in a bloody sacrifice , then abrahams derived authority maketh that a lawfull sacrifice , as to strike a prophet of it selfe , is a degree of murther , but when a prophet commandeth another to strike a prophet , it is lawfull . but can any blasphemer say , that this was humane derived authority without warrant of the word of the lord , such as are humane positive lawes , and our humane ceremonies , see the text , king. . . and a certaine man of the sonnes of the prophets , said unto his neighbour in the word of the lord ▪ smite me . this was immediate , divine and propheticall authoritie , and not humane . doth the kings letter of mart make robbing a spaniard lawfull ? court parasites speake so , he refuteth himselfe . the kings letter of mart , for wrongs done to the state , maketh that which is piracy lawfull , then the kings authority doth not here by a nomothetick power , and a law laid upon the conscience , but the wrongs of piracy by spaine , done to the state of england , may make the robbing of spaniards an act of lawfull warre , and an act of justice flowing from the king as a lawfull magistrate . now iackson is speaking of mandates of rulers in that place , which have no warrant of the word of god. yea , even stapleton y a papist saith , as doctor field also z observeth , that humane laws binde for the utility and neoessity of the matter , and not from the will of the lawgiver . and so saith a gerson , b almain , c decius , d mencha , and our owne e iunius saith , the plenitude of power of lawes is onely in the princpall agent , not in the instrument . f doctor iackson saith , unlimited and absolute faith or submission of conscience we owe not to rulers , that is due to god , but we owe to them conditionall assent and cautionary obedience , if they speake from god ▪ suppose they fetch not an expresse commission from scripture , for if pastors be then onely to be obeyed when they bring evident commission out of scripture , i were no more bound to beleeve & obey my governours , then they are bound to beleeve and obey in bellarm. contr . . lih . . cap. . not . . my governours , then ther are bound to believe and obey me , for equals are oblieged to obey equalls , when they bring a warrant from gods word ▪ and so the povver of rulers vvere not reall , but titular , and the same do th g sutluvius and h bellarmine say . answ . we owe to equalls , to mahomet , conditionall and cautionary faith and obedience ; thus , i beleeve what mahomet saith , so he speake gods word , yea so samaritans who worshipped they knew not what , john . . gave saith to their teachers in a blinde way , so they speake according to gods word . . it followeth in no sort , if rulers are onely to be obeyed when they bring gods word , that then they are no more to be obeyed then equalls & infetiours , because there is a double obedience , one of conscience , and objective coming from the thing commanded ; and in respect of this , the word hath no lesse authority , and doth no lesse challenge obedience of confcience , and objective , when my equall speaketh it in a private way , yea , when i writ it in my muse , then when a pastor speaketh it by publike authority ; for we teach against papists , that the word borroweth ●o authority from men , nor is it with certainty of faith to be received as the word of man , but as indeed the word of god , as the scripture saith : . there is another obedience officiall , which is also obedience of conscience , because the fifth commandement injoyneth it . yet not obedience of conscience coming from the particular , commanded in humane lawes , as humane , so i owe obedience of subjection , and submission of affection , of feare , love , honour , respect , by vertue of the fift commandement to rulers , when they command according to gods word , and this i owe not to equals or inferiours ; and so it followeth not that the power of rulers and synods is titular , because they must warrant their mandates from the word . but it s alwayes this mans hap to be against sound truth . but . that i owe no more objective subjection of conscience to this , ( thou shalt not murther ) ( beleeve in iesus christ ) when rulers and pastors command them , then when i read them in gods word . i prove . if this from a ruler ( thou shalt not murther , ) challenge faith and subjection of conscience of six degrees , but as i read it my selfe , or as my equall in a private way saith , ( thou shalt not murther ) it challenge saith and subjection of foure degrees onely , then is it more obligatory of conscience , and so of more intrinsecall authority , and so more the word of god when the ruler commandeth it , then when i read it , or my equall speaketh it to me . this were absurd for the speaker , whether publike or private person , addeth not any intrinsecall authority to the word , for then the word should be more or lesse gods word , as the bearers were publike , or private , more or lesse worthy . as gods word spoken by amos a prophet , should not be a word of such intrinfecall authority , as spoken by moses both a prince and a prophet . . my faith of subjection of conscience , should be resolved , as concerning the two degrees of obedience of faith to the word spoken by the ruler on the sole authority of the ruler , and not on the authority of god , the author of his own word . . i answer to sutluvius , that christ in the externall policy of his owne house is a lawgiver , ordaining such and such officers himselfe , ezek. . . commanding order and decency , and setting downe a perfect discipline in the new testament , in all particulars that have influence , religious , morall , mystically significant in gods worship , and there is reason that synods and pastors , should rather promulgate gods lawes , then the people . . because god hath given to them by office , the key of knowledge . . because by office they are watch-men , and so have authority of office to heare the law at gods mouth , and in synods to give directories or canons according to that word , which people have not , and that their canons must be according to gods word , is said in the word , nehemiah . . also we ●●ade ordinances for us , . as it is written in the law of the lord. iackson saith , of things good in themselves and apprehended so by us , without any scruple of evil , every mans conselence htah sufficient authority to inioyn it , only the alacrity of doing in what time or measure it is to be done , or such circumstances , cometh within the subiect of obedience to governours . answ . then because faith in christ is evidently good by the doctors learning , the pastor hath no more authority to command the people to beleeve in christ , then the people hath to command the same to him . so in preaching all the necessary fundamentals of salvation , the authority of pastors is meerely titular . there be then little necessitie of a publike ministery , as socinians teach us . . the ala●rity and manner and measure of beleeving , and doing things evidently good is as particularly set downe in gods word , as obliging the conscience , as the mandates themselves , god who commandeth us to love him , and to beleeve in his sonne , hath not left that power to prelates , that createth wretched ceremonies , to command us to love god with all our heart , or not , and to serve god with alacrity or not , or to beleeve in christ with all the heart or with halfe a heart ; the sincerity , measure and manner of the loving of god , is no more the subject of obedience to rulers then the loving of god. rulers doe command both alike , pari authoritate , except the man say that we obey gods law perfectly , when we give obedience to it , according to the substance of the acts , though we obey not sincerely . the doctor giveth us rules in obeying rulers . we are not to adventure on the action , whereof we are perswaded there be much evil , and no good in it . ans . then we cannot venture upon ceremonies , that bringeth adders to gods word , under all the plagues written in gods word . . gods word , not mens perswasions of conscience ( except in this also he be an arminian ) is the rule of mens actions . the servants of caiaphas may be perswaded there is no good , but much evil in confessing , christ ▪ we are to lay aside the erroneous perswasion , and obey , if the action be good in itself . iackson . some actions apprehended as meerly evil , may be undertaken with lesse danger , then others which are apprehended , partly as evil , partly as good ; the action is evil as long as we fear the evil in it , to be greater then the good we can hope for . ans . to do any thing as apprehended evil , of which sort are humane ceremonies to us , for any respect , is to do with a doubting conscience , and to sin , rom. . . ▪ god 's word , not probabilities should lead us in adventuring upon actions . iackson . . if the measure of the good apprehended , be as great as the evil feared ; in private choice , we may adventure upon the action , leaving the event to gods providence , which favoureth actions , more then privations , works rather then idlenesse , and following of that which is good , rather then abstinence from evil : for vvhere this indifference of perswasion is ▪ authority may cast the ballance , and sway the private choice ? so also a hooker . ans . this is the iesuit b suarez his doctrine , and so saith the iesuit of corduba c sanches , when the subject is in a doubt , whether the thing commanded by the superiour be lawfull or not , he is obliged to obey , and he is to be excused because of the command of the superiour : . because ( say they ) the commanders condition is better , and for a speculative doubt , he is not to be spoiled of his power of commanding , where reason , saith he , commandeth nothing against reason : . because the inferiour hath resigned his will to the superiour , deut. . . paral. . ergo , in things doubtsome , god commanded to stand to the determination of the priest , and it is a truth that the will of the superiour doth not vary and change the nature of a thing in it self ; yet it varieth to the inferiours conscience . now indifference of perswasion is all one to doctor iackson with indifferency of the thing , for so he dictates . if one have indifferency of reasons of twelve degrees on both sides , that arianisme , or arminianisme , is truth , if authority determine both to be truth , the weight of authority in indifferency of perswasion should cast the ballance , and to believe this , or not to believe it : where arguments are of twelve grains of light of truth on both sides , it is to the doubting man , as if the thing were indifferent , so is the doubter to give up his soul , conscience , and faith to believe arianisme to be truth , not from light of conscience , ( for equally as much light of conscience are in either side , as is supposed ) but for the meer will of humane authority , without gods word . now though the matter here be indifferent in it self , yet not so to the doubter ; for ceremonies in our perswasion are not indifferent . see here ignatius loyola d say , give over your self to your ruler . give the prelate your faith to keep , while ye be in eternity , and at the last judgement he will restore the pawn ; and this is ( ●aith gregory de valent. e to give your two eyes to your guide : i had rather they stick in my own head . to these iesuits i oppose the minde of f vasquez , and g salas , who say in that case the subject should first lay aside his errour , and then obey . god requireth a full perswasion by the lord iesus , even in things indifferent , rom. . , , . but poor naked humane authority cannot ingender perswasion of faith ; and here is doubting ▪ . it is false , that providence favoureth positive actions , more then privations , for rom. . god loveth better abstinence from meats in themselves lawfull and clean , as the apostle proveth , ver . . because nothing is unclean of it self , then that the eater doubt , if he be not transgressing the law of god in eating , though a great apostle say , there is no danger in eating . and jackson addeth of the same nature these ; the good of obedience is not a consequent only of the action , but either an essentiall part , or such a circumstance and motive precedent , as bringeth a new essence for its concomitant , whereby the evil , which we out of private perswasions fear , may be countervaled by the goodnesse that is in the purpose of sincere obedience to lawfull authority , as well as we conceited good probably included in the very obiect of the action , he that doth that which in his private opinion he suspecteth to be evil , because injoyned by lawfull authority , doth not evil that good may come of it , seeing the goodnesse of obedience is no consequent of the action , but a motive precedent — authority maketh actions indifferent to be good and necessary . ans . he beggeth the question : the goodnesse of sincere obedience to authority ( saith he ) may countervail the evil , that we in our private choice fear to be in the action . but first , obedience to authority in things wanting gods word ( whereof he speaketh now ) is not obedience , but sinning , because doing without faith . . i take the doctor at his word , refusing obedience to mens will-worship , or to practise even to the ruin of the weak , things indifferent , for fear of the greatest evil , the offending of god , by adding to his worship , rev. . , . is obedience to god , and not a privation ; the purpose ( i say ) of this obedience to god , may countervail all evil that can be imagined in non-obedience to men , and sure obedience to god , though probably obedience is as good and better , then obedience to men , though probably obedience . jesuites and formalists say , rulers are in possession to command ; ergo , we cannot thrust them out of possession , where we are not perswaded that they command against reason , saith sanches : so i say , god is in just possession commanding us to venture upon no indifferent action , where the conscience doubteth , and shall we not no lesse contend for gods just possession , as time-servers do for mortall rulers unjust possession in this ? . i prove that it were lawfull then to sin against god : a iew is alike perswaded , that maries son i● the true messiah , and that he is a deceiver : opinions about a man , might seem indifferent to the iews , and it is all one ( saith jackson ) as if the thing be indifferent . now the pharisees in a councell , determine , that maries son is a deceiver ; then it is lawfull for the jew , upon purpose of sincere obedience to pharisees , who sit in moses chair , to believe , that maries son is a deceiver ; because the conceit of sincere obedience is an essentiall motive to transubstantiate unbelief into sincere obedience , and the iew may venture upon the faith , that maries son is a deceiver , and crucifie the lord of glory : being commanded thereunto by his commanders , because gods providence favoureth more positive actions , then privations . . he saith , he that obeyeth for the sole authority of rulers , doth not evil that good may come of it : . because the goodnesse of obedience countervaileth the evil of the actions : but ▪ the question is , if it be obedience ; ergo , if it be no obedience , it cannot countervail the evil . . if it be the evil of sin , with a doubting conscience to do what judges commandeth , having no warrant of faith , but the will and lust of men , no purpose of good , though it were to save all the world , can counter-redeem the evil of sin against god. . because ( saith he ) such a one doth not evil , that good may come of it . then he that stealeth moneys to give to the poor doth not evil , that good may come of it , by dr. jacksons reason , because the goodnesse of purposing to help the poor is not a consequent , but a precedent motive of the action , and so maketh it good : we all know , the intention of the end goeth in the intention before the action , but not as an essentiall cause to make an evil action good , or make an indifferent action necessary and honest : a good intention doth make a good action good and better , but that a good intention ( as idolators are full of good intentions ) can never so season the means , as ( this doctor saith ) that it can make evil to be good , i vasquez condemneth the fathers of ignorance , because they said , propositum bonum excusat malum opus : so cassianus k said , it was lawfull to lie for a good end , and l chrysosto● , and m ambrose said the same , as vasquez saith : see n aquinas for this . . it is the doctrine of the man of sin , that pope or rulers , sole and bare authority can make an action indifferent , and so neither good nor evil , to be indifferent and good , as o bellarmine saith ; for god only by his institution createth morall goodnesse in actions ; mans will is no creatrix of goodnesse . . neither resolutions nor skill are to be credited or followed , because private or publick , because authority of man as such , is no light nor warrant to the conscience to adventure upon moral actions ; and the lord giveth light to private men to obey , psal . . , . cor. . , . ioh. . , ● ioh. . . cor ; . . cor. . . as he doth to rulers to command . so p sylvester , q tartaretus , so r rivetus , ſ doctot field . i proceed to answer other arguments : as . we must not obey , not only for wrath , but for conscience , the violation of a speciall law , necessarily draweth with it the violation of the generall law of the fift commandment ; but the violation of the generall , ( saith learned t pareus ) hurteth the conscience ; and the magistrate punisheth not for generall violation , but for the violation of this speciall law ; ergo , this speciall law obligeth in conscience . and it seemeth to carry reason . every just punishment presupposeth essentially a sin , else it is not a just punishment ; but the ruler doth justly punish the particular transgression of an humane law ; ergo , the transgression of a particular law of rulers is sin . the proposition is confirmed by grave school-men , u soto , x sylvester , y and ioan , eselius , who thinke that there cannot be a law obliging to a punishment , and not to a fault ; because punishment hath an intrinsecall relation to a sin , nor can it be a just punishment that is not proportioned to a sin ; for the law z saith , that cometh not under damage , which cometh not under fault . ans . though the violation of the generall law hurteth the conscience , it being against the fifth commandment ; it followeth not that the violation of every particular law , even that that is meerly positive , hurteth the conscience before god : for then the carrying of armour in the night , suppose no ruler on earth make a law there anent , should be a sin before god , which no wise man can say . . the other reason is more important , and draweth with it that school-question agitated by iurists also and ganonists , an ulla detur lox pure paenalis ; if there be a law purely penall , without sin in it : and if the law of rulers in things meerly positive , be meerly penall and co-active , and not formally obliging to sin . but i answer , rulers do justly punish the transgression of a positive law , not as particularly humane and positive : but as . it hath connexion with the morall reason of the law. . as the particular transgression is scandalous and against order , in which case the formall object of the just punishment inflicted by the ruler , is in very deed not the simple omission of the positive act of a particular humane law , but the violation of the morall goodnesse annexed to it , and of the scandall given . now in this meaning , the transgression of the positive humane law is not kindely , per se , of it self punishable , but by accident , and so it bindeth the conscience by accident ; and in this sense , great doctors , as a ambrose , b anselme , c theodoret , d chrysostom , e navarra , f felinus , g taraquel say , that humane laws oblige the conscience . but the most learned of the canonists aver , that not to obey civill laws , laying aside the evil of scandall , is no mortall sin , and so doth not involve the conscience in guiltinesse before god. . they object . to resist the laws of the magistrate , is to resist himself ; and to resist himself , is to resist the ordinance of god. ans . to resist the laws positive and particular in connexion with the morall reason of the law , is to resist the ruler , true . but so the question is not concluded against us : for by accident in that sense , humane laws binde the conscience ; but to resist the particular laws , as particular laws , as particular positive laws , is not to resist the ruler : a ruler as a ruler , doth never command a thing meerly indifferent as such , but as good , edificative , profitable , and except you resist the morality of the positive humane law , you resist not the ruler ; yea , nor yet is the law resisted . . the iesuit lod. meratius h objecteth : every true law obligeth , either to guiltinesse , or to punishment , but the civill and canonick laws are laws properly so called . but they do not ever oblige to punishment only . ergo , they oblige to sin . ans . it is denied that laws civill or canonicall , as meerly particularly positive , do oblige as laws , or that they are laws , they be only laws according to the morality in them , that can promove us to our last end , eternall felicity . it is also false that the iesuit saith , if thou wilt be saved , keep the commandments , doth command the keeping of all civill and canonick laws , or that hence is concluded a law obliging the conscience , that is , humane and positive , as if a lent fast , a pilgrimage , and not carrying armour in the night were commanded by christ , as necessary to life eternall . the same i meratius striveth to answer the argument of almain and gerson , which is this ; who ever can oblige to sin mortall before god , he can inflict eternall punishment , but no mortall man can inflict eternall punishment . . saith he , this argument would prove sins against the law of nature , as homicide , and adultery , not to be deadly sins , for by the law of nature , eternall punishment is not inflicted for sins against the law of nature , but by the positive will of god. if any say , god is the author of the law of nature , because he is the creator of that humane nature , in the which this law is written : so , if that be sufficient that the law of nature oblige under eternall punishment , so also the civill and ecclesiasticall lavv shall binde the conscience , because he is the author of that power which maketh civill and ecclesiastick laws , for there is no power , but it is of god. ans . . by the law of nature , sins against the law of nature deserve eternall punishment , and that essentially , laying aside the positive will of god , to whom i grant it is free to inflict punishment , or not to inflict , and this agreeth to all sin . but to carry armour in the night , laying aside the case of scandall , and the morality thereof , that no murther follow thereupon , deserveth neither temporall nor eternall punishment . and if this argument of the iesuits hold good , no mortall sin shall oblige to eternall punishment , because gods positive will is the nearest cause of actuall punishment eternall in all sins . . god is not the author of a propper no●othetick power in man , for that is the question . . he answereth , distinguishing the proposition . none can oblige to a mortall sin , but he who can inflict the eternall punishment of a mortall sin . it is true ( saith he ) of the punishment which wholly dependeth upon the will of the judge who made the law : but it is not true of that punishment , which no way dependeth upon the will of the iudge , such as is eternall punishment , excommunication dependeth upon the vvill of man , and it obligeth to eternall punishment , yet man cannot inflict that eternall punishment : for a man may command an act , the omission whereof , or the commission whereof , is of such moment , that it serveth much for the good of a community , and therefore he vvho of knowledge and vvillingly doth such an act , doth sin against right reason , and so against the eternall lavv of god. ans . . the distinction of the jesuit is but a begging of the question . he vvho can oblige to mortall sin by his lavv , can also oblige to eternall punishment , if eternall punishment depend vvholly on his free vvill , as the lavv doth ; what is that , but the inflicting of eternal punishment belongeth to him who maketh a law obliging to sin mortal , so being the inflicting of eternall punishment belong to him ; but our argument is , he who hath dominion and authority to make a law , hath dominion and authority to inflict a punishment answerable to the transgression of that law : for it is one dominion and power to make the law , and to inflict the penalty of the law : man cannot make the penalty of eternall wrath : ergo , he cannot make a law obliging to eternall wrath . . excommunication is not done by mans will , but by the power of the keys for a mortall sin deserving excommunication , and so eternall wrath . if any excommunicate upon his sole will , as wicked popes have done ; in that case the will of a man obligeth neither to punishment , nor to eternall punishment , it is but brutum fulmen , and not to be feared . . if any commit an act that hurteth a whole community , and is forbidden by men in authority , he sinneth against the law of god , though men had never forbidden that act : and we deny not but humane laws agreeing with the law of nature , doth oblige the conscience both to sin and eternall punishment , but then they are not humane laws , but divine laws , and in that case two guiltinesses , duo reatus , are committed , one against the fifth commandment , in doing what superiors according to gods word forbiddeth , and there is another guiltinesse against the matter it self , and a divine law , which also should stand as a sin before god , thought the ruler had never forbidden it : but if any carry armour in the night , being forbidden by the iudge , for eschewing of night homicide , if no homicide follow at all , and the matter be not known , and so not scandalous , the carrier of armour is involved in no guiltinesse before god. cap. iii. of the power of the magistrate in matters ecclesiasticall . quest . . that christ hath a spirituall kingdom , not only in the power of preaching the word , but also in the power of the keys by discipline . concerning the christian magistrate we are to consider two heads , the one negative , what he cannot do in the matters of christs kingdom : . positive , what he ought to do , for the opening of the former : we are to cleare whether or no all externall scandalls ecclesiasticall , as well as civill , are to be punished by the civill magistrate ; and that as in civill scandals , that disturbeth the peace of the common-wealth , the magistrate hath a twofold power , one to command what is good and just , another to reward and punish ; so the lord jesus in his kingdom , hath not onely a directive power to teach and forbid , but also a power , by way of discipline , upon the external man ecclesiastically to reward and punish , to binde and loose , in an externall court on earth . it is granted by the adversaries , that christ as king hath a power of binding and loosing , but meerly internall , purely spirituall , in regard of the conscience , by the preaching of the word ; but for any externall power to take in and cast out of the visible kingdom of iesus christ his visible church , this they deny , and so refuse all externall ecclesiasticall censures of receiving into the bosome of the church , and casting out by rebukes , or excommunication ; and therefore that there is no externall court in the church to punish ecclesiasticall scandals , all scandals and externall offences of the church , are to be punished by the christian magistrate onely : in opposition to which error , i say , . conclusion . there is not only a rebuking of an offender in the church , by private admonition , as between brother and brother , common to all christians , col. . . levit. . . and of the pastor only , he applying the word by way of preaching to such and such offenders , and closing the gates of the kingdom of heaven upon impenitent sinners , which is acknowledged by the adversaries : but there is also a church-rebuking by way of censure , which must presuppose an ecclesiasticall court , and a rebuking of a publique sin , put forth by many ; whereas one only , not a church or multitude may preach the word , and so rebuke by way of preaching , which i make out from the word of god , cor. . . sufficient to such a man is this punishment which was inflicted of many : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rebuke or punishment , in the old translation , it is objurgatio , in the newer , increpatio ; piscator muleta , is a chastisement , whether this punishment was actuall excommunication , as many learned interpreters do not improbably gather out of the text ; or if it was a rebuke of the church in order thereunto : certain it included , a rebuking not of one man , but a church-rebuking inflicted by many , cor. . . and by the representative church of corinth , gathered together with pauls spirit and the power of the the lord jesus , cor. . , . and so presupposeth a court or convention of many inflicting this punishment . . the adversaries who deny that there is such a thing as excommunication , say it was onely a rebuke ; but if it was excommunication , it must include a rebuke coming from the many who do excommunicate . . it is such a rebuke as must be taken off and pardoned by many , as ver . . so that contrariwise , ye ought rather to forgive him , and comfort him , ver . . to whom ye forgive any thing , i also forgive . so here is a rebuking put upon an offender by many convened in a court , who did rebuke by way of judiciall authority , and the power of the lord iesus ; ergo , it was some higher censure which was inflicted by many , and taken off by many ; then that which was inflicted by one by way of preaching , where there is no necessity that many either rebuke , or comfort the rebuked : for one pastor is to give out the sentence of death or life , rebuking and comforting , toward any one offender , or a person repenting , whether many be convened to consent and joyn or not . yea , i may , being a pastor of iesus christ , dispense rebukes and comforts by way of preaching , against the will and minde of the whole flock : but a rebuke , and a forgiving by many , cannot be dispensed , except these many convene together in the name of the lord iesus in a church way and consent . . if the convened church must be heard and obeyed when she rebuketh a brother , for a fault done between brother and brother , and that upon the testimony of two or three witnesses , then is the church a court that is to rebuke an offender , and so to convene him before her : and that is some other censure then by way of preaching ; but the former is true , matth. . , . . if the churches of ierusalem and antioch , convened in a synod , do give forth an ecclesiasticall rebuke on false teachers , as those that troubled the churches , and perverted their souls with false doctrine ; then is there rebuking of offenders by a church or churches , beside a pastorall rebuking by one single brother or pastor : but the former is true , act. . ver . , . the proposition is clear , in that a select company of apostles , elders and brethren , doth not only doctrinally conclude against their errour who did hold the necessity of circumcision , but also against the persons , and their schismaticall way , of troubling the church by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in making a side and faction in the church , ver . . . and this not any one single man could do in an ordinary way , except we say that it was an idle and unnecessary remedy which the apostles used to quench the sire , as if any one man might have done all this , or as if they had rebuked these men publikely , not having heard and convinced them by the word of god ; or as if an offence touching conversation and against the second table , had risen betweene church and church , no lesse then in the present case of an offence in matter of doctrine , that the apostles would not have taken the same course , all which are not to be imagined . and in very deed this was not a point of meer doctrine , but also of peace and charity , violated by a faction , ver . . and a scandall in eating things strangled , was raised in the churches , acts . . cor. . , . rom. . , , , . . if timothy be to rebuke publikely , those that sin publikely , and that judicially upon the testimony of witnesses . then is there a publike church-rebuking by way of censure , beside the pastorall rebuking . but the former is expresly said , tim. . , . this must be a rebuking in a church-court , except we say timothy his alone was the church , and a monarch of the church , who hath power to lead witnesses against elders . . conclusion . there is such a censure as excommunication in the hands of the church , by which scandalous offendors are to be debarred from the society of the church , and other holy ordinances , that they do not prophane them , which is proved from mat. . , , , . thus , he who is to be of a brother esteemed as no brother , but as a heathen and a publican , and whose offence is bound in heaven , as the church bindeth on earth , and that upon the testimony of witnesses , he incurreth some other censure of reall ejection out of the society of brethren in a church state , then pastorall rebuking . but he who trespasseth against his brother , and will neither be gained by private admonition , nor by the church rebuking him , is in such a case ; ergo , such a one is to be excommunicated , and so christ must have instituted such a censure . divers reasons are alledged against this sense , as not favouring excommunication . object . . if thy brother trespasse against thee , is , if thy brother trespasse against god , thou knowing him to be guilty , art to deal with him , and to bring his fault to publike hearing that he may be punished . answ . . the same phrase in the same doctrine of scandals is , luke . . take heed to your selves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : if thy brother trespasse against thee , rebuke him , and if he repent forgive him . but it cannot be said that if our brother transgress against god , we knowing of that , we are not to forgive him a sin committed against god , though he should come to us , and say that he repenteth , for then might any private brother pardon murthers and sorceries , and if this private brother were a magistrate , by this he is to forgive bloods , and not use the sword against the evill doer , and is to dispence with it seventy seven times , if the offender say , he repenteth . . the text saith expresly , if thy brother trespasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against thee , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against god. it is true , sinnes against a brother , are sins against god , but it is evident from the text , that christ speakes of such sinnes in a speciall manner , committed against me , or a particular brother , which are within the verge of my power or his to pardon , as no● being yet publikely scandalous . . camero saith , to sinne against any here , is not to sinne against god with the knowledge of a brother , but it is to sinne in private against a brother , so as the offended brother is in meeknes to labour to gaine him , and not bring his fault to publike , if he can be cured in private , and therefore with much lenity we are to proceed , whereas before christ had exhorted not to contemne our brother , here he teacheth with what loving patience and longanimity we are to labour to gaine him when he is fallen , else christ should say but the same thing over againe , that he said once . object . . but by this place of scripture , i should rebuke any brother whom i know to sinne against god , to the end i may gaine him to repentance , and that before two witnesses ? now this is absurd : my father , my king and prince before two witnesses ; and therfore by the church is meant a number of private christians before whom i am to convince my brother , and that i am not to rebuke any offender whatsoever , is cleare in that solomon saith , it is a mans glory to passe by an offence , and we are not to over-heare our servant cursing us , ergo , we are not to rebuke every one , nor to bring them before any church court. answ . . this argument is against christ , as well as against us , for it tendeth to conclude that it is not universally true , that i am to rebuke every offending brother , which i will grant in some sense . for . if the fault be small , and possibly a matter of goods , with which i may dispence , without lesse hurt to my brothers soule , then the evill of scandall may be , if i complaine to either the church or magistrate , i am rather to suffer wrong , cor. . . but because i am not to rebuke my brother imprudently , may i not conclude from christs words , i may rebuke him ? or because a meane person may not rebuke a ruler , or a prince , or king ? will it follow that a nathan may not rebuke king david , and because ionathan may not rebuke king saul his father , shall it follow that no other may rebuke king saul ? or because i may not rebuke a scorner , though a professing brother , or because i may not rebuke my brother before two or three witnesses , who to my knowledge bear the offender ill will , and so i see my rebuking shall be so far from gaining him to repentance , that it shall provoke him to a greater offence , shall it therfore follow i am to suffer sin in my brother and not to rebuke him at all , which the spirit of god calleth a hating of my brother in my heart , lev. . v. . this argument concludeth not that i may not rebuke my brother , but onely that i may not rebuke my brother imprudently , or that any brother may not rebuke any brother , whoever he be , king or ruler , negatis modi non negat rem ipsam , so we are to passe by offences and to be willing to forgive them . ergo , we are not to rebuke an offending brother , it doth not follow , i must be willing to forgive all , friend , or enemy , ergo , by this reason i am not to rebuke any at all , and solomon willeth us onely not to be swift , too glad and willing , or too quicke and sharpe eared to heare every ill word , eccles . . . also heb. give not thy heart to all words that are spoken , least thou hear thy servant curse thee . so is the same phrase , eccles . . . prov. . . eccles . . . not unlike this is the phrase dan. . . the king set his heart to deliver daniel , but this will not prove we are not to rebuke an offending brother . . that by the church here , is meant a number of private christians , is against the text , for then three witnesses should be a church , being three private christians , but sure it is christ ascendeth in his speech to an higher degree , to the church who is to heare the witnesses , the plaintiffe and the offender , who hath power to binde , and loose , which is nothing but a church-court . . thou hast gained thy brother , must be a spirituall gaining of him to repentance , as pet. . . that they may be gained by the conversation of the wives , cor. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that i may gain those that are under the law. ver. . that i may gain those that are without law. ver . . that i might gaine the more . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that i might gain the iewes , so is the word used for spirituall gaining , mat. . , , . and christ in his sermons never speaketh of civill gaining of brethren : and . because he speaketh of the brother , as he is a member of a society , where there be three or more brethren , and a church of brethren whose helpe he may seeke to gaine a brother ; it is cleare he must speake of a church-gaining , or of a gaining in order to a church , and not with reference to any civill sanedrim or court of magistrates . object . . the place ( saith erastus ) is to be understood of lighter faults , for which one brother may pardon another , and which a private brother hath power to conceale , it cannot therefore in good sense be extended to weighty scandals that are to be punished with excommunication . ans . . a fault may be light and small in its rise , so long as it is private , which deserveth not excommunication , but if contumacie shall come to the fault , as it is here in its growth and tendencie to scandalize many , it is not small . . a private fault is not hence concluded to be small ; because a brother may pardon it , and conconceale it . for christ saith to scandalize on of the least of these that beleeveth in him , is so great an offence , that it were good for the man so offending , to be cast in the sea , having a milstone hanged about his necke , ver . . and yet a brother is to forgive such an offence , luke . , , . . in that a brother is obliged to gaine his brother , from this fault , it is cleare ; it is not so small a fault , and . because it is a fault to be brought to the church ; and . if the offender remaine obstinate , he is therefore to be esteemed as an heathen and a publican , or as no brother , nor any member of the church ; and . this sinne is bound in earth and heaven . . the text will not bear that all weigh y faults , such as mu●ther , that defileth the land , or solicitation to follow strange gods may be transacted betweene brother and brother and concealed . deut. . . though ioseph be in this called a just man , ( as beza observeth ) in that he would not make mary his wife a publike example , nor reveale her adultery , which was by the law to be punished by death , for so ioseph conceived of her . tell the church , that is , ( saith erastus ) tell the civill synedry of the iewes , and therefore this place is nothing for excommunication , or any spirituall church discipline , and if the offendor refuse to heare the orthodoxe magistrate , then may the offended brother plead his right before the heathen magistrate , and deale with the offendor , as with a heathen , and a publican . answ . in the word of god , the word ecclesia , church , applyed to matters of religion , ( as it is evidently here , where it is said that the offended brother , is to labour to gaine the soule of his offending brother ) doth never signifie a civill judicature and therefore the exposition is insolent , and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can never beare such a sense , we desire one paralell place in the old or new testament for it . . the scope of the place is the removall of scandals in christs meek , brotherly and christian way , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. who ever shall scandalize , &c. and ver . . wo to the world because of offences — ver . . wherefore if thy hand or foot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cause thee to offend , cut them off , ver . . take heed that ye despise not one of these little ones , &c. and then he cometh from active scandals , whereby we offend others , and the way of removall of them , to passive scandals , whereby others offendeth us , and the way of removall of them , ver . . moreover if thy brother shall trespasse against thee , go tell him the fault betvveen thee and him . now these sins that are to be punished by the sword of the civill magistrate , or not such sins as may be transacted between brother and brother , for homicide , blasphemy , sorcery , extortion are to be taken away by the publick sword , and this must have place , thou shalt not conceal it , thy eye shall not spare him , and the magistrate is the minister of god , a revenger , to execute wrath on him that doth evil , rom. . . . christ hinteth not , in any sort , at any word of blood , wrath , vengeance , the sword , evil doing , fear and terrour for the sword , such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the office of the civil magistrate is holden forth to us in other places , as rom. . pet. . no man , except he intended violence to the text , can dream of such a latent , forrain and co-acted sense in the words , and if such a sense had been intended by our saviour , he behoved in this place to erect a throne from a divine institution , for the magistrate , which no impartiall interpreter , can with any half side of a shadow perceive in the words . . the end of this processe is spirituall : if he hear thee , thou hast gained thy brother to repentance , as is confirmed already from scripture . but whether the offender be gained to repentance or not , the magistrate is to use the sword , that others may fear ; as a magistrate , he is to regard the peace of the common-wealth , not the salvation of the offender directly . . christs way of proceeding to take away scandals between brother and brother , is spirituall , tell him , admonish the offender , tell the church , that they may rebuke and admonish , and this is a morall way all along : but the magistrates proceeding is not morall , by requests , orations , admonitions , but by the reall use of the sword to compell : for he beareth not the sword in vain , rom. . . . the proceeding here is with much lenity , patience , and long suffering to gain an offender , but having recourse to the magistrate to use his club and sword , is rather a way of irritation , to make the gap the wider , and therefore paul , cor. . condemnes this as repugnant to love , that they should go to law one with another , before the heathen magistrate . . such an expression as this , ( let him to thee as an heathen man and a publican ) is never taken for the civill complaining of him before an heathen judge , nor doth it expresse the use of the sword by the magistrate ; it s so insolent a phrase , that all the greek authors that ever wrote , cannot parallel it ; for this is a spirituall and morall reproach put on the offender , the magistrates way is a reall inflicting of punishment . . this remedy is contrary to pauls , cor. . for there the offended brother , though the offending party be never so contumacious , hath not this remedy of christs to implead his brother before an heathen magistrate , that the apostle taketh for a sinfull scandall , and sin cannot be christs remedy : pauls remedy is , suffer rather wrong and defraudation ; paul by this interpretation should have commanded them the contrary . . where is ever the supreame magistrate ( who cannot be excluded , if this exposition stand ) called by the name of the church . . how incongruous is it , that christ should direct the jews , who were to be dispersed through all the earth ; to go up to jerusalem for judgement , seeing ierusalem was to be laid equall with the ground ; and the iews , their state , church ▪ policy , and the scepter now removed from iudah , let wise men judge . . the complaining to an heathen magistrate , or the punishing of an offender by the sword , by no scripture , is such a binding on earth , by the power of the keys of the kingdom of heaven , as this is expounded , matth. . . and such a binding as is ratified in heaven , and that by the joynt prayers of two or three on earth , as is here spoken , ver . , , . a heathen magistrates sentence , though never so just , should not be valued , except it were confirmed by the prayers of the church , as the sentence of excommunication must be . . the iewish saenedrim was now to take an end , and expire with all the iewish policy ; it is not to be imagined that iesus christ would appoint a perishing remedy for a per●etuall and ever-enduring disease ; now offences and scandals between brother and brother were to be in the world to the end , ver . . if thy brother offend , &c. and christ saith , offences must be , and the remedy here is morall and perpetuall : as . that christ shall have a church visible on earth , against which the gates of hell shall not prevail : . that we first deal to gain our brother in private , ere to his greater shame , he be brought in publick , before the church . . the lords ratifying in heaven , what his servants shall binde and loose on earth . . the agreeing of two to pray together , the conv●ening of two or three in the name of christ , with a promise of the presence of christ , all these are morall and perpetuall : the lord never did the like of this , before or after . . in all the new-testament we do not read , that christ , who was the end of the law , and the body now come in the flesh to abolish all ceremonials and temporary laws of the iewish church and policy , as iewish , did institute any old-testament law , such as the sanedrim was for offending brethren : if it be said that this was but the right expounding of an old divine law , now almost buried through the corruption of men ; then must erastus shew that this was an old law of divine institution ▪ that the iews were to keep this threefold order in gaining an offending brother , and that this is now abolished , and that the power of the magistrate in church-businesse , by this place is not established to the end of the world ; both which are contrary to the principles of erastus , not to say that there is not in this whole chapter , or luk. . where the same purpose is handled , any shadow of reason to assert that christ is restoring any ceremoniall or iudiciall law to its genuine and sound meaning and sense , but by the contrary christ speaketh of the morall and perpetuall doctrine of scandall , and how we are to deal with an offending brother to gain him to repentance , either by our selves or the church , and to forgive private injuries , even to seventy seven times : lastly , since publicans and romans converted to the christian saith from paganisme , even at this time were brethren , who might both give and take scandals , it shall follow that christ commandeth gentiles to submit to the jewish magistrates , this was against christian liberty , and to take from cesar those things that are cesars , which is unjust . but , saith erastus , publicans were not in iuda excluded from sacrifices , lu● . . a pharisee and a publican went up to the temple to pray , christ himself did eat with publicans and sinners : therefore this phrase ( let him be unto thee as an heathen and a publican ) cannot expresse this ( let him be excommunicated ) except you say , that all heathen and publicans were so served by christ , and the iews , as if they had been excommunicated . ans . . publicans , that were by nation heathens , were excluded from sacrifices and the temple , jure , by a gods law ; but not de facto , because the iews being under bondage to the romane emperour , and spoiled of their liberties and laws , might not put their laws in execution against heathen and publicans ; it is sufficient to us , saith beza , that publicans were execrable and hatefull to the iews , and ( say i ) that heathen and publicans remaining such , are without the church , b and not to be reputed as brethren , but enemies to the true church of god , and this is that which to us is excommunication . i do not doubt but publicans went to the temple to pray , but that is but to argue , a facto ad jus , not the right way , a jure ad factum : publicans ought not to have done so . . christ the supream lawgiver , who is above the law , did often dispense with sacrifice and positive laws , for a work of mercy , and if he touched the dead , and touched the skin of the leaper , and suffered his disciples to pluck the ears of corne on the sabbath day , what marvell then he did eat with publicans and sinners , contrary to the letter of a positive law , knowing his own , whom the father had given to him from eternity were to be brought in to himself , by his familiar conversing with them ; why should not the physitian converse with the sick ; the shepheard with the lost sheep ; the redeemer with his ransomed ones ? but this is no warrant , that therefore the cleansed leaper should not shevv himself to the priest , or that an obstinate offender should not be reputed as a heathen , and not admitted into the sanctuary . . that simple publicans , or heathen remaining such , should sacrifice . i never read , sacrifices were offered for iobs friends , who were not within the visible church : but . by gods own speciall and immediate command : as we read , iob . , . a positive law for it ( which yet was requisite for ordinary worship of that kinde ) we read not . . i think iobs friends cannot in knowledge , religion , profession , be esteemed meer heathens , and therefore as god tied not himself to a positive and standing law here , so neither was christ , being the same god equall with the father , so restrained from not familiar conversing with heathen , and publicans , but he might leap over a ceremony to save a lost soul . object . . but ( the adversaries say ) christ here useth words proper to the iewish synedry and the old-testament , as witnesses , ecclesia , or congregation , heathen , publican , and these are not new testament words , nor was there such a thing as a new testament church on earth at this time , and christ having not yet ascended to heaven , nor sent down the holy spirit , cannot be thought to hold forth the power and jurisdiction of a thing yet destitute of all being , such as was the christian church , nor can he here speak of christs spirituall kingdom . ans . . christ did well to use these words , witnesses , church , congregation , heathen , publican , as well known to his hearers , and these same words in use amongst the iews are used in the new testament , as cor. . . tim. . . act. . , . revel . . , . pet. . . pet. . , . anathema maeranatha , witnesses , gentiles , sinners of the gentiles , imposition of hands , &c. indeed in ordinary , the pastor under the new testament is not called priest , nor high priest , nor the communion table an altar : but the words here used are obvious and very significant ; and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or church is a most obvious word in both the old and new testament , and doth signifie any assembly , religious , civill or prophane , according as the nature , person and use or end of the meeting or assembly was religious and prophane , as is evident by many places of the old and new testament ; where the seventy interpreters use the word for a church-assembly ; for which see the due right of presbyters , page , . and page , . and since the word church here is cleerely , a company convened to gaine an offending brothers soule , by rebukes and censures , and which hath power to binde and loose on earth , so as their fact is ratified in heaven , it cannot be any other , then a new testament church-meeting , seeing we find the church of corinth commanded to conveene and exercise such a power , cor. . , , , . and therfore it cannot be expounded of the ●ivill judge ; not to adde , that erastus , who objecteth this , saith the syn●dre had both civill and spirituall or eccl●siasticall power , and therefore he hath no ground to expound the place of the civill magistrate . . because he was not yet ascended to heaven , and had not sent downe the holy spirit , it is no consequence to say he speaketh nothing of the christian church of the nevv testament , for before his ascension he appointed the ministery , the sacraments , the power of censures , and the keyes given to the church of the new testament , math. . , . joh. . v. ● , . math. . , , , , &c. now it is as inconvenient , that precepts , such as ( do this in remembrance of me , ) ( take yee , eate yee , ) and ( he that heareth you , heareth me , ) should be given to the christian church , which yet had no being , as for christ to hold forth the power of jurisdiction of a christian church destitute of all being . yea , this recurreth upon erastus , who will have christ here to hold forth the power of the christian magistrate , as yet remoter from being , all magistrates being professed enemies to iesus christ , whereas there was at this time a seed , a bottome of a christian visible church : there being eleven apostles , seventy disciples , and many others who professed faith in christ already come . yea though there be no formed instituted visible church of the new testament , yet it became our great prophet , who taught that gospell , yea , all that he heard of the father , ioh. . . to his disciples , which was to be a rule of the faith of the christian visible church not yet instituted , and who erected a ministery to teach them before his ascension , also to furnish that ministery with the powerof the keyes & censures , as he expresly doth before his death , mat. . , , . not to adde what camero saith , that he spake these words when he was now to offer himselfe on the crosse , and math. . . he mentioneth the edifying of the church of the new testament , and the disciples aske vvho is to be greatest in the kingdome of god , ver . . object . . let him be unto thee as an heathen and publican , can not meane as much as , let him bee excommunicated , but onely , let him plead vvith his obstinate brother vvho contemneth the christian magistrate , before the heathen magistrate , and in preserving the offendor , vvho is novv obstinate , let him deale vvith him as with a heathen and a publican , onely in this matter of pursuit , but otherwise the publican was not excommunicate . . because the publicans place and office was good and lawfull and from god , then to repute him as a publican is not to repute him as a prophane man. . when iohn baptist is demanded by the publicans what they shall doe , he doth not bid them lay downe the office of a publican , but onely not abuse it to rapine and extortion , nor is zacheus compelled by christ to lay downe his office , but onely to make restitution . answ . . there is no necessity to condemne the office of the publican , or the birth and condition of the heathen as unlawfull . but a publican went for a prophane man , and for a man who is a stranger to the true church of god , as mat. . . if you love them that love you , what reward have you ? doe not even the publicans the same ? ergo , it is christs mind to exclude the publicans from any spirituall or eternall reward , promised to these within the visible church ; and when christ was slandered by the jewes , because he went in to be a guest with a publican , luke . . and because hee did eate vvith publicans , mat. . , . christ taketh it as granted that publicans were prophane men and sinners . but he saith they were sicke sinners and lost , that is , such as were sensible of their by-past prophanity , and desired the physitian christ to cure them ; and gentiles or heathen is taken for these who are without the church , and are void of religion , cor. . . such fornication as is not so much as named amongst the gentiles , pet. . . let it suffice you , that ye have vvrought the vvill of the gentiles , eph. . . ye vvere in times past gentiles , what is that , but ver. . ye vvalked according to the course of the world ; according to the prince of the povver of the aire ? so a samaritan , is taken for one that hath a devill , yet to be a samaritan by birth and nation is not unlawfull , it is then a distinctive terme spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be an heathen , or counted an heathen and a publican , that is , counted a prophane wicked person , not a brother , not a member of the church . theophylact expoundeth this with us , if he heare not the church , let him be an out-cast , least he rub any of his vvickednes upon others vvithin the church . and these words let him be to thee , is a word of command , as mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let your speech be yea , yea , mat. . he that vvould be greatest , let him be your servant ; and , let him be to thee , is not to exclude the church , but it is set downe in a law-manner in the second person , for farre more must the obstinate offender be as an heathen and a publican to the church . ver. . verily i say unto you , what yee bind on earth , shall be bound in heaven , and what yee loose on earth , shall be loosed in heaven . these words contain a reason why he who contemneth the church , is to be holden as a heathen and a publican . why ? is it such an offence before god to despise the church ? yea , saith our saviour , with a grave asseveration , verily i say unto you , they that despise the sentence of you the ministers of the gospel , being according to truth given out , they and their sinnes shall be bound in heaven . erastus saith , he is said to bind , who doth retaine the sinne , when he maketh the obstinate brother unexcusable ; and he looseth , who remitteth or pardoneth the injury , and gaineth to repentance his brother by a brotherly admonition , for except he speake of a brotherly composing of private injuries , to what end should christ subjoyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again i say to you if two agree , &c. answ . . christ doth argue from the lesse to the more , he proveth what the church bindeth on earth , shall be bound in heaven , because if the prayers of two or three gathered together in the name of god , and agreeing together on earth , are not rejected in heaven , farre more shall that be ratified in heaven , which the whole church of christ decreeth on earth in the name of the head of the church , iesus christ . . when in the chapter going before , christ had ascribed to the apostles and pastors , which are the eyes of the church , a power of the keyes , and here he ascribeth to them the power of binding and loosing , there was no cause to dreame that he speaketh here of a private forgiving of private finnes betweene brother and brother , for then he might have said at the first step , thou hast gained thy brother , that gaining or convincing of thy brother shall be bound or loosed in heaven , no lesse then the churches judiciall binding and loosing in heaven , which yet is set downe as an higher degree of power . but i may here say with beza in the whole scripture , the word of binding and loosing is never spoken of any other but of these who are in publike places , and by a borrowed speech , here it is spoken in regard of spirituall power . to bind and to loose , is by a judiciall power in subordination to christ the king , to remit and retaine sinnes . so iosephus saith , the pharisees ruled all , so that they would banish or recall from banishment , loose and binde whom they pleased , and upon the authority according to the which christ sent his disciples as the father sent him , so he instructed his ministers with power to remit and retaine sinnes , ioh. . . and mat. . . what thou bindest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on earth , shall be bound in heaven , what thou loosest on earth , shall be loosed in heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so doth lucian bring in that prisoner speaking to iupiter , loose me , o iupiter , for i have suffered grievous things , mat. . . then the king said to his servants , take him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , binde him hand and foot ; binding here ( you see ) is done by the command of the great king , acts . . so shall the iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binde paul , they bound paul with law and authority , such as it was , iohn . . the captaine and officers tooke iesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bound him , they bound him not by private authority , mat. . . and act. . . felix left paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound ; if lictors binde any malefactors , they doe it by authoritie and law. so do the hebrews speake , psal . . . the ruler of the people loosed him , psal . . . the lord looketh downe from heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open or loose the children of death . psal , . . the lord looseth the prisoners , iob . . . it cannot be denyed , but when one private brother pardons another repenting brother , god ratifieth that in heaven . but it is cleare the pardon here holden forth by our saviour , is such a loosing , as hath witnesses going before . . such an one as cometh higher to the knowledge of the chuuch . nor doth the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again , signifie any thing but pretereà , moreover . . and who can say that binding and loosing here , is some other thing then binding and loosing in the chap. . ver . . where the same very phrase in the greeke is one and the same , except that the lord speaketh , mat. . . in the singular number to peter , as representing the teachers and governours of the church , and here mat. . he speaketh in the plurall number , relating to the church . now mat. i . i , . binding on earth , and loosing , which is ratified in heaven , is evidently the exercise of the power of the keyes of the kingdome of heaven , i will give to thee the keyes of the kingdom of heaven . what be these keyes , he expoundeth in the same very verse , and whatsoever thou shalt binde on earth , shall be bound in heaven , whatsoever thou shalt loose on earth , shall be loosed in heaven ; then binding and loosing on earth , must be in these to whom christ hath committed the power of the keyes : but . christ hath not committed the keyes to all , but to church-rulers , that are the stewards of the house , and the dispensers of heavenly mysteries . hence the keyes in scripture signifie authority and officiall dignity that is in rulers , not in private men , as esa . . . and the key of the house of david will i lay upon his shoulder . so christ is said to have the key of david , to open and no man shutteth , to shut and no man openeth . by which out of doubt ( saith a camero , ) is pointed forth the kingly authority and power of christ , so saith b vatablus . and our owne c calvin , d musculus , e gualther , f piscator , g beza , h pareus agree , that the keyes are insigne potestatis , an ensigne of power given to the steward or master of a noblemans house , who is a person in office ; the giving of the keyes ( sai●h worthy mr. cotton , ) is a giving power for the preaching of the word , the administring of the seales and censures , by which these invested with power doe open and shut the gates . now we desire any word of god , by which it can be made good , that the keyes and power to binde and loose is given to all that are in the house , even private christians . but we can shew the keyes , and binding and loosing , and opening and shutting to be given to the officers and rulers of the house . hence i argue that interpretation that confoundeth the key-bearers , and the children , with the servants of the house ; and the governours that are over the people in the lord , with the governed , and putteth the characters proper to the officers and stewards , con●usedly upon all that are in the house , is not to be holden ; but this interpretation is such ; ergo , &c. also to binde and to loose is expounded by christ , ioh. . . to be a power to retain and remit sins on earth , which are accordingly retained and remitted in heaven , and that by vertue of a calling , and ministeriall mission , according to which the father sent christ jesus ; and iesus christ sendeth his apostles and pastors to the end of the world , as is clear , if we compare matth. . . and matth. . . with ioh. . , , . . mar. . ver . , . matth. . , , . luk. . , , , . . it is against the course of the text , that we should restrain this to private pardoning of light injuries between brother and brother : . becase christ labours to decline this , that one shall be both his brothers judge to put him in the condition of an heathen and publican , and binde his brothers sins in heaven and earth , and also , that he should be his party and accuser : now christ will have the private brother do no more personally , but admonish his brother and gain him . . if that prevail not , then he is to admonish him before two or three witnesses : see here , the brother is not both party and judge ; but witnesses have place . . if that prevail not , the businesse is to ascend higher , even to the church , which undoubtedly is an organicall body , cor. . . rom. . , , &c. act. . , , . whereas two or three private christians are not a church , but an homogeneal body : now who would believe that christ is to bring down the businesse which is so high , as before the church , to the lowest step again , to a private binding and loosing to one brother , who both as judge and party judgeth his brother ; yea , and may do this , though there were no chu●ch on earth ? what power hath the church above the offended brother , or the offender , if the one may binde the other under guiltinesse in earth and heaven ? . erastus will have light and private offences only spoken of here : now christ speaketh of offences that god taketh notice of in heaven and earth . . christs way is a wise and meek way , that that which one cannot do , and the offence that two , three , four cannot remove , the church shall remove , but erastus maketh one private man to remove it , and to excommunicate and binde in heaven and earth . i might cite , tertullian , cyprian , augustine , chrysostom , the ophylact , hyeronimus , and all modern interpreters both popish and orthodox for this interpretation , not any of them dreaming of the insolent opinion of erastus , who misapplieth augustine and theophylact for his own way , as beza cleareth . cap. iv. quest . . that the place , corinthians . doth evince that excommunication is an ordinance of god. the argument for excommunication may be thus framed , from cor. . if paul command that the incestuous man should be delivered to satan ver . . purged out of the church , least as leaven he should corrupt the church , ver . , . that they should iudge him , ver . . and put him avvay from amongst them , ver . . so as they vvere not to eat vvith him , ver . . . then is there a divine command for excommunication ; for the commandments of the apostles are the commandments of the lord , cor. . . pet. . . but the former is true : ergo , so is the latter . there is no ground or shadow of reason to expound this expelling of the incestuous man by the preaching of the word without any church-censures , for all that is required in excommunication is here ; . this putting out was not done by one single pastor , as putting out by the preaching of the word is done , but by a company and church , ver . . in the name of the lord iesus , vvhen ye are gathered together , and my spirit . . paul should have written to any one pastor to cast him out by preaching ; but here he writeth to a church : . he forbiddeth company , or eating with such like men , v. . now this is more then rebuking by preaching . . this is a judging of the incestuous man , and a casting of him out of their society , which is another thing then preaching the word . erastus and others expound the giving to satan , of a delivering of the man to satan , to be miraculously killed , as were ananias and saphira , act. . . and because at this time there was no christian magistrate to use the sword against the man , therefore he writeth to the church , that they by their prayers would obtain of god , that satan might take him out of the midst of them . ans . this insolent interpretation wanteth all warrant of the word : for . to deliver to satan , hath no scripture to make this sense of it , to pray that satan would destroy the man. . it wanteth an example in the old or new testament , that the whole church are fellow-agents and joynt causes in the bodily destruction of any , or in working of miracles , such as was the killing of ananias and saphira : the apostles wrought miracles , and that by their faith and prayers , and christ and the prophets ; but that the believers , who should have mourned for this scandall , . who were puffed up : . who were in danger to be leavened with the mans sin , and had their consent in excommunication , should joyn in a miraculous delivering to satan , is an unparalleld practise in the word . . to deliver to satan , cannot be expounded here : but as tim. . . where paul saith he had delivered hymenaeus and alexander to satan , now that was not to kill them , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they might receive instruction and be disciplined , by this medicinall church-revenge , not to blaspheme : i know of no instructing of these who are dead ; if there be two deliverings to satan , let erastus and his expound it to us . . the apostle expresly saith , he wrote to them , not to keep company with such men , nor with fornicators , covetous men , drunkards , extortioners , idolators : now erastus his minde must be , that the apostles and churches of corinth , philippi , thessalonica , grievou●ly sinned against god , in that they did not miraculously kill all the drunkards , the covetous persons , the fornicators , whereas they are commauded to admonish them as brethren , thess . , . and to pray for them , if they sin not against the holy ghost , ioh. . . . tim. ▪ . . . paul rebuketh this as a morall fault amongst the corinthians , such as is not to mourn for this mans fault , and to keep him as leaven in the midst of them , and not to cast him out : whereas in all the scripture you finde none ever rebuked , because they put not forth in acts an extraordinary and miraculous power to work miracles ; working of miracles came upon persons called thereunto , by extraordinary rapts , and were in men not as habits under the power of free-will , but as immediate acts of god , even as fire-flaughts are in the aire : so i conceive , while i be better informed . . and shall it not follow , that now when the churches have christian magistrates , it is the will of our meek saviour , that they kill with the sword all the drunkards , fornicators , and all that walketh unorderly ; which should make the church of christ a butcher-house , whereas we are to admonish all such as brethren , thess . . . and to wait on them with all patience , if god peradventure may give them repentance . . the destruction of the flesh must be the destruction of the body . but the bodies of the godly are saved no lesse then their spirits in the day of the lord. . and for many of the former reasons , by delivering to satan , cannot be meant a miraculous tormenting of the body by sathan , with the saving of the life ; such as we read was the case of iob ; for the delivering to sathan , is to cast out of the church , and declare such an offendor to be of the number of the wicked world , of which sathan is prince , ioh. . . ioh. . . and god , cor. . . and that which we assert as the essentials of excommunication , are , . here is a member of the church , one vvho is within , cor. . . one who hath fallen in a foul scandall , and had his fathers wife , ver . . who by the church conveened in the name of our lord iesus , with that spirit of the apostle given to them by christ , v. . was delivered to sathan , that his soule may be saved , ( for that is the genuine and intrinsecall end of excommunication , ) and to be purged out of the church , lest he should infect the sheepe , ver . . and christians were not to bear company with him , nor to eate with him , ver . . ▪ and he was judged to be cast out as a heathen and publican , ver . . . and that by a convened court , having the name and authority of him who is king of the church , ver . . and more wee doe not crave . obj. to deliver any to the power of sathan , is no mean of salvation . answ . a morall delivering to the efficacy of error , and a reprobate minde , is not a mean of salvation , nor is excommunication such a mean , nor in the power of the church , but a medicinall depriving of an offender of the comfortable communion of the saints , and of the prayers of the church , and meanes of grace , such is a means , and mighty through god to humble . cap. v. quest . . whether the word doth warrant discipline and censures , even to the excluding of the scandalous from the sacraments , beside the pastorall rebukes inflicted by one . vve are not to conceive that there was nothing morall in the lawes that god made to his people of israel , to debar the unclean , from the society of gods people , and from communion with them in the holy things of god , numb . . . and the lord spake unto moses , saying : . command the children of israel that they put out of the campe every leaper , and every one that hath an issue , and whosoever is defiled by the dead , lev. . . if a soul touch any unclean thing , whither it be a carcase of an unclean beast , or the carcase of unclean cattell , or the carcase of unclean creeping things , and if it be hidden from him , he also shall be unclean and guilty — . and he shall bring his trespasse-offering unto the lord for his sin , which he hath sinned , lev. . . but the soul that eateth of the sacrifice of the peace offerings that pertaineth to the lord , having his uncleannesse upon him , even that soul shall be cut off from the people : . moreover the soul that shall touch any unclean thing , as the uncleannesse of man , or any unclean beast , or any abominable unclean thing , and eat of the flesh of the sacrifice of peace-offerings , which pertain unto the lord , even that soul shall be cut off from his people . in the which observe , that here the soul that shall touch any unclean thing is to be cut off ; but num. . . he is only to be put out of the campe ; now these were not killed that were put out of the campe , and therefore to be cut off from the people must be a morall cutting off by excommunication , not by death ; also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to make a covenant , to cut off , either by death or any other way ▪ as by banishment , by which a thing leaveth off to be in use , though it be not destroyed , as when a branch is cut off a tree , sam. . . yea , we have isa . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is that bill of cutting off or divorce : now this was not a bill of killing the wife that was divorced , but putting her from her husband , as our saviour saith , it is not lawfull to marry her that is divorced , matth. . . a killed and dead woman is not capable of marriage ; yet the word is , deut. . ier. . . from that same theame , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the hebrews have another more ordinary word to signifie death , as exod. . . he that doth any work on the sabbath , in dying he shall die : and it is expounded , he shall be cut off from the midst of the people : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but lev. . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is four times used without any such expression , ver . , , , . to which may be added , that when zealous hezechiah did finde that the people were not prepared , according to the purification of the sanctuary , though they had celebrated the passeover , the king did not only not kil them , but prayed , god might be mercifull to them , and the lord killed them not ( saith the spirit of god ) but healed them , exod. . . he that eateth unleavened bread , that soul shall be cut off from israel : but it is expounded , ver . . that soul shall be cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the church of israel : certainly , he that is killed is cut off from both state and church , and from the company of all mortall men on earth , isa . . . then to be cut off from israel is onely to be deprived of the comfortable society of the church of israel , as the holy ghost expoundeth it : also lev. . if any commit any sin but of ignorance , and so if he touch any unclean thing , or eat unleavened bread , forbidden of god , he is excluded from the holy things of god , while the priest offer for him , according to the law : now if he was presently to be killed , either by the magistrate , or in that act killed by gods own immediate hand , as aarons sons were , there was not a journey to be made to the place , the lord had chosen to sacrifice there , which might have been three dayes journey from his house , who was unclean ; yea , when the man that gathered sticks was stoned , and the false prophet stoned , deut. . there was no sacrifices offered for any of them before they were killed ; and i hope , there were no sacrifices in moses his law offered for the dead . hence learn we : . that to cut off from the congregation , was not to kill , but it was the iewish excommunication greater or lesse : . that moral sins , under the old testament debarred men from the holy things of god , while the priests sacrificed for them ▪ and brought them in a capacity to receive the holy things of god. leviticus . . the priests were not to drink wine , when they went into the tabernacle : that ye may ( saith the lord ) put difference between holy and unholy , and between unclean and clean : now haggai expresly saith , cap. . , . that it was the priests part to put this difference , and so to admit to , or exclude from the holy things of god. hence for this cause it is said , as chron. . . iehoiada appointed the officers of the lords house , so he set porters at the gates of the house of the lord , that none which are unclean in any thing , might enter in ; so ezra . , . none did eat the passeover , but such as were pure , and had separated themselves from the filthinesse of the heathen of the land ; for this cause doth the lord complain of the priests , ezech. . . her priests have violated my law , and have polluted my holy things , they have put no difference between the holy and the prophane ; neither have they shewed the difference between the unclean and the clean , ezech. . . and thou shalt say to the rebellious , even to the house of israel , thus saith the lord god ; o ye house of israel , let it suffice you of all your abominations : . that ye have brought into my sanctuary , strangers uncircumcised in heart , and uncircumcised in flesh , to be in my sanctuary to pollute it , even my house , when ye offered my bread , the fat and the blood , and they have broken my covenant , because of all your abominations : . and ye have not kept the charge of my holy things : but ye have set keepers of my charge in my sanctuary for your selves . . thus saith the lord god , no stranger uncircumcised in heart , nor uncircumcised in flesh shall enter into my sanctuary , of any stranger that is among the children of israel : here is a complaint , that those that have the charge of the holy things , should suffer the holy things to be polluted : i grant it cannot bear this sense , that none should be admitted to be members of the visible church under the new testament , but such as are conceived to be regenerate ; except it can be proved that the sanctuary was a type of the visible church : . that the apostles constituted their churches thus ; but we read not in all the new testament of any admission of church members at all : but only of baptizing of those who were willing to be baptized , and from this resulted the capacity of a church relation in all churches visible : nor , . do we finde any shadow in all the word of god , of tryall of church members , by way of electing and choosing of such and such , as qualified by reason of a conceived regeneration in the persons chosen , or of rejecting and refusing others as conceived to have no inward work of grace in them ; this i believe can never be made good out of the word of god. . they must prove the apostles admitted into the sanctuary of the visible church ananias , saphira , simon magus , and others uncircumcised in heart , to pollute the holy things of god , and that the apostles erred , and were deceived in the moulding of the first apostolick church in the world , which was to be a rule and pattern to all churches in the new testament , to all ages : i deny not , but they might have erred according to the grounds of these , who urge the comparison for a church of visible saints , but that the apostles de facto did erre in their election and judgement , in that wherein the holy ghost holdeth them forth and their acts to be our rule and pattern , i utterly deny : i grant act. . in that synod they did act as men and elders , not as apostles , but that it could fall out , that they should uctually erre , and obtrude false doctrine instead of truth to the churches in that synod which is the first rule and pattern of synods , i shall not believe . but there is this morall and perpetuall truth in these scriptures ▪ . that there are under the new testament , some over the people of god in the lord , some that watch for their souls , and govern them ; as here there were priests , levites that taught and governed the people : . that the rulers of the churches , alwayes are to have the charge of the holy things ; and to see that these holy things , the seals and sacraments and word of promise be not polluted , and that therefore they have power given them to debar such and such profane from the seals , and so are to discern between the clean and the unclean , and this which the prophet speaketh , ver . . is a prophecie never fulfilled after this in the persons of the people of god ; therefore it must have its spirituall truth fulfilled under the new testament , as is clear , ver . . yet the levites that are gone away far from me , shall be ministers in my sanctuarie , having charge at the gates of the house , and ministering to the house — . and i will make them keepers of the charge of the house , for all the service thereof , and for all that shall be done therein , ver. . and the priests and the levites the sons of zadok , that kept the charge of my sanctuary , when the children of israel went astray from me — they shall enter into my sanctuary , and they shall come neer to my table to minister unto me , and to keep my charge — . and they shall teach my people the difference betweene the holy and prophane , and cause men to discerne between the uncleane and the cleane . . and in controversie they shall stand in judgement , and they shall judge it according to my judgement , and they shall keepe my lawes and my statutes , in all mine assemblies , and they shall hallow my sabbaths . now this temple was another house , then solomons temple , as is evident out of the text , it having roomes , dimensions , structures , so different that none can imagine them one house , and these chapters containe the division of the holy land , which after the captivity was never done , for the ten tribes never returned , and this temple is clearely a type of the new ierusalem , and agreeth to that city spoken of , revelation , chapters . and . as may appeare especially by the foure last chapters of ezekiel , and in the last words of the last chapter , and the name of the city from that day shall be , the lord is there . and the priests after the captivity as well as before brake the covenant of levi , mal. . and therefore i see it not fulfilled , except in the visible church of the new testament , and in the assemblies of christian churches , mat. . act. . and the rest of the church-assemblies under the new testament : as for the lords personall raigne on earth , it is acknowledged there shall be no church policy in it , no word , sacraments , ordinances , no temple , as they say from rev. . . and with correction and submission , the priests and levites , that ezek. . . are said to keep the charge of the lords house , when others went astray , i take to be a prophecie of these pastors under the new testament , to wit , the apostles of iesus christ , and pastors , and teachers that christ left in his church ; for the edifying of his body , ephes . . . . when these scribes and pharises did sit in moses his chaire for a while , mat. . but onely as porters and inferiour officers in gods house , yet they were to be heard , while god should cut them off , as he prophecied , zach. . . we cannot say as some doe , that persons were deprived amongst the iewes , of church communion in the holy things of god , because of ceremoniall , not of morall uncleannes , but now under the new testament only morall uncleannes can exclude persons from the holy things of god ; and therefore to argue from ceremoniall uncleannes in the old , to morall uncleannesse in the new , is no good consequence . i answer , the ceremoniall uncleannesse in the old , which did exclude from the holy things of god , doth strongly conclude that morall uncleannesse under the new testament doth exclude from the holy things of god , if that exclusion of the leaper out of the campe seven dayes , and the touching of the dead , though imprudently , did typifie some other exclusion from the holy things of god , as no question it did , then the consequence must be strong . . it is also false that morall uncleannesse did not exclude from the holy things of god under the old testament , for . what was more ordinary , then that sacrifices should be offered for sins of ignorance , for trespas●es , and while this was done , the person was not admitted to partake of the holy things of god. . whence was the lords frequent complaints of wearying his soule with sacrifices , solemne assemblies , feast dayes , and new moones , when they were morally uncleane , and their hands were full of blood , and they had not put away the evill of their doings , did not love judgement and justice , isaiah . , , , , , , . and when god complaineth so of them , ier. . . will ye steale , murther and commit adultery , and sweare falsely , and burne incense unto baal , and walke after other gods whom ye know not ? . and come and stand before me in this house , which is called by my name ? ergo , murtherers and adulterers were debarred from entring into the congregation of the lord , and partaking of the holy things of god , while they repented . let none say by prophecying , or the keyes of knowledge in preaching the word , they were declared unworthy to enter into the temple ; but that will not conclude that it was the priests office by power of discipline to exclude them from coming unto the sanctuary of god. ans . but if the porters were set at doores of the lords house , to hold out the uncleane , and if the lord charge the priests with this crime , that they ezek. . . set keepers of the charge of the lords house for themselves , that is , for their owne carnall ends , and not for the honour of the lord : and that ver . . they brought into the sanctuary of the lords house uncircumcised in heart , that is , such as were morally uncleane , then had the priests a power to debarre from the sanctuary such as were morally uncleane , and if the priests are said to beare rule by their meanes , ier. . . then the priests did beare rule and governe , though they abused their power , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to have dominion over any , psal . . . psal . . . kin. . . levit. . . and the scripture gives a power of judging and governing to the priests . and chron. . , . the posts that hezekiah and the congregation of israel sent through the land , commandeth a morall preparation to those that were to keepe the lords passeover , to wit , that they should turne againe unto the lord god of abraham , and should not be like their fathers , nor like their brethren , that trespassed against the lord god of their fathers . and ver . . divers of ashur , and manasseh , and zebulun humblid themselvs , and came to ierusalem to keepe the feast of the passeover . this proveth clearly that people under the old testament were no lesse to try and examine themselves , by the king and priests commandment , carried to them by postes before they should eate the passeover ; then they are to try themselves before they eate and drinke at the lords supper : onely the adversaries say , the priests by preaching were to debarre from the passeover those who were morally unclean , but not to debarre those who were morally uncleane , so they were not typically and ceremonially unclean , by any power of discipline , or by porters set at the gates to keepe them out of the sanctuary . but i answer , . how are the priests ezek. . . reproved for violating the law of god , and prophaning his holy things , in that they put no difference between the holy and prophane , the clean and the unclean ? surely the priests prophaned in the highest way , the holy things of god , in admitting into the sanctuary , those who were not onely ceremonially , but morally uncleane , as murtherers , adulterers , who cryed the temple of the lord , ier. . and they put no difference betweene the holy and prophane , when they admitted to the holy things of god , and into the sanctuary the uncircumcised in heart , for they doe more pollute the holy things of god , who partake of them being morally uncleane , and uncircumcised in heart , then those who are onely uncircumcised in flesh . object . but the church under the new testament can no other way but morally , and by preaching ( as it would seeme ) onely debarre scandalous persons from the seales and prayers of the church ; for should a scandalous person , or an excommunicate person obtrude himselfe on the lords supper , against the will and sentence of the church , the church cannot use any bodily violence to hinder such prophane intrusion upon the holy things of god , because the churches weapons are not carnall but spirituall ; bodily violence can be no spirituall weapon , that the church as the church can use , so do the remonstrant arminians argue , and some other for the congregationall way . ans . this argument is against all church-censures , but though the church as the church cannot hinder scandalous intruders upon the holy things of god , by bodily violence , it doth not follow ; ergo , the church can keep the holy things pure no way , but morally , that is , by preaching only , for we can give a third way : the rebukes , admonitions and excommunication , or delivering to satan are all transacted without any bodily and externnll violence , christs kingdom resigneth all such carnall weapons to the magistrate , who is the only governour of the church of christ , as the opponents say , all church censures are by way of declaration , applied to such men by name ; and there co-action , though penall , is not by bodily violence , but by acting upon the conscience of men and putting them to shame . hence . we argue , if beside the preaching of the word , in which commandments , promises and threatnings are proposed to all in generall ; there be rebukes of the church , the sentencing of such and such persons by name , as hymeneus and philetus , and other blasphemers ; the authoritative declaration , that such a brother is to be esteemed as a heathen and a publican , and brotherly fellowship of eating and drinking with such an one denied , that he may be ashamed , if these be , then are some debarred from the holy things of god , by church-censures , beside the preaching of the word of god. but the former is true ; ergo , so is the latter . the proposition is proved , because all wicked persons and heart-hypocrites are excluded from the holy things of god , by the preaching of the word : but only these that are notoriously , and by testimony of witnesses , convinced to be scandalous or contumacious in atrocious sins , after they are by name rebuked , and are declared to be esteemed as heathen and publicans ; and from whom we are to withdraw brotherly fellowship , are excluded from the holy things of god , by discipline and church censures . the assumption i prove : because the word is preached to all by one in office , and that a steward and dispenser of the mysteries of god , and he excludeth all unworthy ones known to be such , or invisible only , from the kingdom of god. but the censure , . is inflicted by many , cor. . by the church , matth. . . conveened together , cor. . ( . ) it is applied to such persons by name , cor. . . he that hath done such a deed , ver . . hymeneus , alexander , tim. . . jezabel , rev. . . ( ) the whole congregation is not to eat or table with such an one , cor. . . we are to note and observe him , and to have no company with him , that he may b ashamed thes . . . to esteeme him as an heathen and a publican , and exclude him from the seals of the covenant , so long as he remaineth in that state . . arg. if a person may for not hearing the church , be judged as an heathen and a publican , and his sinnes bound in heaven by the church ; then by discipline he is excluded from the holy things of god in a peculiar way , in the which contumacious persons , uncircumcised in heart are excluded , in foro interno dei , in gods secret court ; but the former is true , matt. . . , , . ergo &c. now if there be two courts , one before god , rom. . . rom. . . cor. . . ioh. . . another of the church , mat. . . , &c. cor. . , , , , . and two sorts of bindings , two sorts of witnesses , two sorts of sentences , then can it not be dedenyed but the church hath a spirituall court for censures , as well as for preaching the word . . arg. exclusion of an offender from the societie of the saints , and not to eate or drinke with him , is some other reall visible censure accompanied with shame , then any censure by the preaching of the word ; but there is such a censure inflicted by the church , ergo , the proposition is cleare from rom. . . now i beseech you brethren , marke them that cause divisions and offences , contrary to the doctrine which yee learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and avoid them . here is a reall , visible , and personall note of shame put on schismaticks , a bodily declining and avoiding of their company , which could not possibly be done by preaching of the word . but ( some may say ) this was not done by the church court , but every one as private christians were to eschew the society of schismaticks , and by this you cannot conclude any church censure . answ . not to say that it were unjustice to decline any , and renounce society with him , before he were convinced to be factious according to christs order , mat. . which to erastus is a way of common and naturall equity . and so in order to some publique censure before the church . paul w●i●eth to a constitute church at rome , in which he prescribeth rom. . the officers duty , as what pastor , doctor , elder , deacon , ought to doe in a church body ; we cannot imagine he could command every private christian to inflict the censure and punishment , ( for a punishment it is in order to a publike sin ) of avoiding any in church communion , professing they serve the lord iesus christ , as these doe , verse . upon their owne private opinion : iesus christ and his apostles must have left men loose in all order and discipline by this way , howbeit the adversary would deny a church punishment , here is a punishment inflicted by many , cor. . . and it is not inflicted by way of preaching , so thes . . . if any man obey not our word by this epistle , note that man , have no company with him , that he may be ashamed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the learned is to put a publike church note on him that he may be confounded , make him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a publike wonder , that he may be ashamed , as piscator and p. baynes observe on the place expounding it of excommunication , and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here , is used toward the incestuous man , who was to be excommunicated , cor. . . i wrote unto you in an epistle , not to keepe company with fornicators , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver . . is ascribed to the incestuous man , and here they are not to be mixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fornicators , vers . . but now i have written unto you not to keepe company , if any man that is called a brother , be a fornicator , or covetous , or an idolater , or a railer , or an extortioner , with such a one , no not to eate . and that we may know that this is a church censure , he addeth ver . . for what have i to doe to judge them also that are without ? ergo , this no keeping company with such , is a church judging . . arg. the church of pergamus is rebuked for having amongst them , such as hold the doctrine of balaam , and revel . . . and thyatira , that they suffered iezabel to preach and seduce the servants of god , ver . . as the church of ephesus is praised v. . that they cannot beare with them that are evill , but had tryed such that said they were ▪ apostles , and were not , and had found them liars , rev. . . here is it clearely supposed that these churches were to censure false teachers , if any shall say they were to censure them no other waies , but by preaching against their errors ; . this would establish a prelate above the church contrary to that of mat. . tell the church , and cor. . where the church gathered together was to excommunicate . . the angel of the church is taken collectively , for all the rulers and the whole church to whom christ writeth , as is cleare , in that he saith so often ; he that hath an eare let him heare what the spirit saith to the churches , not to the pastors only . . the removing of the candlestick , is not from the angel but from the church ; and repentance , and the fighting and overcomming , a reward of the crown of life , and many other things are evidently spoken to the churches , not to the angels of the churches . and therefore the tryall of false apostles must be by a church , a court , a colledge of church rulers , as paul speaketh unto , act. . . where it is said , paul called the elders of the church of ephesus , and exhorted them to beware of false teachers , that should not spare the flocke , and should teach perverse things , v. . . . and of this sort were these lying and seducing apostles , now how can one angell or many pastors by preaching onely try false apostles , and finde them lyars ? this trying and sentencing of lying seducers , rev. . . must be by a court , such as we find to be the practise of the apostles and elders at ierusalem , who in a synod act. . did finde these who taught a necessitie of circumcision , to be perverters of soules and liars , saying , they had the apostles authority for what they taught , whereas they had no such thing , and schismatick troublers of the people , acts . see what further i have said for excommunication before , cap. . and sect . . which proveth also the same thing . the church of thyatira would not be rebuked for suffering jezabel to teach , if they had no power of church censures to hinder her ; it is not enough to say that the angel of that church did sufficiently hinder jezabell to teach , when in publike he declared and preached against her false doctrine , and by the same reason pastors exoner their conscience , if they preach that such and such scandalous persons are not to eate and drinke their owne damnation , though they debarre them not in a visible court by name from the lords table , and though they never excommunicate them , and therefore there is not any censure but pastorall rebukes by way of preaching , not any other by way of discipline . ans . the angel of thyatira had not sufficiently hindered jezabel to seduce the servants of god , by only preaching against her false doctrine , in regard that paul and barnabas not only hindred those that teached , that the gentiles ought to be circumcised , act. . cap. . by preaching ; but also had recourse to the power and authority of a synod , that in a synod which is a court essentially consisting of many pastors and elders , they might be declared to be perverters of souls , and liars , as indeed they were judicially declared to be such , act. . . hence i argue ; if the apostles could not be said sufficiently to hinder jezabels and seducers , by only preaching , and disputing against their errors , except in case of their persisting in their errors , they should tell the church convened in a synod , as christs order is , mat. . then the angel of thyatira , or any one pastor do not sufficiently hinder scandals , but may be well said to suffer them by only private rebuking and publick preaching , except they use all these means to hinder iezabels , false teachers , and all scandalous persons , that the apostles used , and therefore the angel of the church of thyatira must be rebuked for not using the authority and power of the church against iezabel . and here by the way , when these false teachers had sinned against their brethren in perverting their souls , they take not the course that erastus dreameth to be taken according to matth. . they complain not to the synedrim , or civill magistrate , who should use the sword against them , but to the church synodically convened at ierusalem , who used against them the spirituall power that christ the head of the church had given them . . arg. if there be an ecclesiasticall debarring of scandalous persons from the holy things of god , especially from the supper of the lord by censures , and not by the preaching of the word only , then there be censures and power of jurisdiction in the word beside preaching of the word . but the former i make good by these following arguments . . arg. if the stewards and dispensers of the mysteries of god , are to cut the word aright as approved workmen , tim. . . and are to give every one their portion of bread according to their need , and measure , matth. . , , . cor. . . . . and must not s●ay the souls which should not die , by denouncing wrath against the righteous , nor save the souls alive that should not live , by lying words , ezec. . . by offering mercy to the wicked and impenitent , then as they should not deny the seals of salvation to believers , hungring and thirsting for christ ; neither should they give the seals of life to those that are walking openly in the way of destruction . but the former is true ; ergo ; so is the latter . the proposition is clear : as the word should not be divided aright , if wrath should be preached to believing saints , and life and salvation offered to the obdurate and wicked , so neither should the stewards cut the seals of the word aright , if the supper were given to wicked men : if they should say , this is the blood of the covenant , shed for the remission of your sins , drink ye all of it : they should save alive those that should die , with lying words ; for the seals speak to the communicant , and apply to him in particular , the very promise that in generall is made to him ; and this will prove as the magistrate being no steward of the word , and not called of god thereunto , as aaron was heb. . . can no more distribute the word and seals to whom he pleaseth , ex officio , then he can preach and administer the sacraments , nor should another man , who is no steward , but a porter or cook , teach , and that by his office how , and to whom the steward should distribute bread : nor is it sufficient , to say , by this one man , not the church , is to debar from the sacraments , for the seals being proper to the church , as the church , he must act here , in , and with the power of the church . . it is another question , whether by the minister , or by the church any ought to be debarred , and whether there be any such censure as debarring from the seals ; and it s another question , by what power , whether by the power of order , or by the power of jurisdiction , ministers may debar the scandalous from the seals ; i conceive by both powers , they may keep the ordinances pure ; and if it belong to the magistrate to debar any more then to preach the word , and by the way of erastus : the magistrate by his office , as he is a magistrate only is deputed of iesus christ to steward the seals to whom he pleaseth : ergo , ( say i ) to cut the word aright to whom he pleaseth , must be his due . . arg. as the dispensers of the word must not partake of other mens sins , tim. . . so neither should they distribute to wicked and scandalous men , such ordinances , as they see shall certainly be judgement and damnation to them , and as maketh the communicants guilty of the body and blood of our lord : now that the stewards communicate with the sins of these manifestly scandalous , to whom they administrate the supper : i prove : . because they that sow pillows under the head of the openly wicked , preaching peace to these who should die , do hunt souls , ezech. . . and partake of their presumption , and they that heal the wound of the people with smooth words , are false dealers , and concurreth to the wound of the people , ier. . , . as the prophet that preacheth lies partaketh of the peoples presumption ; which believe those lies , ier. . , , . . if eve should but reach the fruit of the forbidden tree to adam , and say take and eat , she partakes of adams sin , if the mother give poyson willingly and wittingly to a childe , she killeth her childe , though it be told the childe that it is poyson : the supper to those who knowingly to us , eat unworthily , is forbidden meat , and poyson . . a third argument is , from the nature of holy things . it is not lawfull to give that which is holy to dogs , nor to cast pearles before swine , least they trample them under their feet , matth. . . but the sacraments are holy things , saith erastus , and no man can deny it ; ergo , we are not to give the sacraments to the scandalous and openly prophane . but erastus answereth , that the lord preached the word to pharisees , and the word is a holy thing , and a pearl , and by dogs , and swine , he meaneth open persecutors . they that will seem members of the church , and confesse their fault , and promise amendment , are not such as will trample on the sacraments , and will turn again to tear you : et si quis talis reperiatur hunc ego admittendum minime censeo , for such ( saith he ) are not to be admitted to the sacrament . ans . these holy things , which prophane men and openly scandalous can make no use of , but pollute them to their own destruction , and the abusing of the ordinances , no more then dogs and swine can make use of pearls to feed them , but onely trample on them , are not to be given to the prophane and openly scandalous : but the lords supper is such a thing , being ordained only for those that have saving grace , not for dogs . now the assumption applied to the word , is most false , ( as it is applied to the lords supper , it is most true ) for the word is ordained by speciall command to be preached to dogs and lions , that thereby they may be made isa . . , , , . isa . . . . lambs and converts ; the supper is not a mean of conversion ; and since dogs can make no use of it , but trample it under foot , we are forbidden to give such holy things to them . it is true , they 'll trample the pearl of the word ; but we are commanded to offer the word to all , even while they turn apostates . . if christ commanded the word to be preached to pharisees and saduces ; these were such persecuters as sinned against the holy ghost , dogs in the superlative degree , matth. . , . joh. . , , . joh. . . joh. . . ergo , christ commanded some holy things , the word to be given to dogs ; and yet his precept cannot be obeyed , if we give them the sacrament . . by what doctrine of scripture will erastus have these that trampleth on ordinances , and turn again to tear us , debarred from the supper ? for in his thes . . , , . he holdeth it unlawfull to debar any judas from the supper ; doth he think there be no dogs in the visible church ? peter saith , there be such dogs as have known the way of truth , and turn to their vomit ; and such may promise amendment , confesse their sin , and desire the sacrament . . arg. those who will not hear the church , but doth scandalize , not only their brethren , but also a whole church , and are to be esteemed as heathen and publicans , are not to be admitted to the highest priviledge , and to feast with christ , when the church knoweth they want their wedding garment : but there may be , and are many in the church of this sort ; ergo , such should not be admitted : for the major , i set down the words of erastus granting it . the assumption , both scripture and experience proveth ; for there be in the visible church , dogs , persecuters , jezabels , as there be many called , and few chosen . . arg. if the incestuous man must be cast out , lest he leaven the church , then can he not be admitted to communicate with the church , in that which is the highest seal of christs love ; but the incestuous man must be cast out , lest he leaven the whole church , cor. . , , &c. ergo , the proposition is clear , because none can be put out of the church , but they must be separated from the table of the children of the church ; the assumption is cor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put him out , ver . . purge him out . now the church hath no power by bodily violence to attempt a locall separating of him in person from them , as they are men , though they may separate themselves from him ; then it must be a declarative casting of him out , as unworthy to communicate with the church in such holy ordinances , as distinguisheth the church from other societies , and these be the seals of the covenant . . we are not to suffer sin in any , levit. . . rev. . . but to hinder it so far as we can according to our vocation , sam. . . as the priests hindred vzziah to sacrafice , chron. . , , . and must pull them out of the fire , jude ver . . as the law of nature would teach the mother , not only , not to co-operate with her sonne attempting to kill himself ; but to hinder and stop him by pulling a knife or sword out of his hand , when he is about to destroy himself ; if so , then ought not the church and her officers to co-operate so far with those who do eat and drink their own damnation , as to exhibite and give to such the seals of the covenant , to pray that these seals may be blessed to scandalons ones , which is to pray directly contrary to the revealed will of god in his word , and against that which the faithfull pastors and paul preacheth , that every one should try and examine themselves , and so eat and drink : now a reall and physicall co-operating of the church , with such manifest impiety , must then be the churches suffering of sin in a brother , or not hindring him ●o eat his own damnation ; if the lord have committed a power of dispensing the seals to christians , not to pagans and turks : let erastus show any precept or practise , why we might not admit jews , turks , indians , though never baptized , to eat and drink the lords body and blood , ( we are to preach the gospel to them , if they were amongst us ) except that such as are to communicate according to the will of christ , are christians , members of the church , who doth try and examine themselves ; and jews and turks though dwelling and born amongst us are not such , yet erastus would that such should never be admitted to the lords supper , though they should desire it : officers also have a command not to dispense some parts of the word to all , as we are not to rebuke open scorners : should any of our church turn iew and blaspheme christ , and pertinaciously after conviction persist in his apostacy ; might not erastus aske by what command of christ will ye not preach the gospel to such an one ? christ made no exception , but said , preach to all nations , why do you make exceptions ? might we not answer , christ hath given a power of dispensing the gospel to all ; yet hath he excepted some , because it s against the will of christ that such can obey the gospel : we are bidden pray for all , yet are there some that we are not to pray for , because they sin unto death : so is the case here in some kinde . . it is for our instruction that the priests were rebuked , for that they admitted into the sanctuary the uncircumcised in flesh and heart , that they put no difference betweene the cleane and the uncleane , and prophaned the holy things of god , ezek. . . ezek. . . hag. . , , . and this was a shadow of things to come , as was observed before , teaching us , that farre lesse should the pastors of the new testament suffer the holy things of god to be prophaned . . we read that iohn baptist and the apostles baptized none but such as confessed their sinnes , and professed ●aith in iesus christ , it would then appeare to be the will of christ , that every one should not be admitted to the lords supper , though some say , the apostles baptized single persons not in church communion , so that pastors administer the sacraments by reason of the power of order , as they are pastors , not by power of jurisdiction , as having warrant from any church , in regard churches at the beginning had the word and sacraments before they had any church government , yet i conceive the lords supper is a seale of a church-communion , cor. . . . and the like i say of baptisme typed by noahs arke , pet. . , , &c. and though the apostles , partly by priviledge , partly through necessitie , the parts existing before the whole , were necessitated first to baptize , and then to plant churches , yet the churches being once constitute , these are ▪ church priviledges to be dispensed both by the power of order , and the power of jurisdiction . chap. vi. quest . . some speciall reasons of thomas erastus against excommunication , examined . thomas erastus a physitian , who medled not much with divinity , save in this , in which he was unsound , in his reply to beza laboureth to make excommunication a dreame , and nothing but a device of pastors affecting domination . . object . onely pet●r killed ananias ; onely paul excommunicated alexander and hymeneus , onely paul said he would come to the corinthians with the rod , and for a long time onely bishops excommunicated , presbyters gave advise onely . ergo ▪ this power is not in the church . ans . ▪ the consequence is naught , christ said only to his disciples in person , go teach and baptize , is it a good consequence therefore , that none hath power to teach and baptize , but only the apostles ? only paul exhorted the corinthians , to mourn for the incestuou● mans fall , therefore no pastors have power to exhort in the like kinde . . we grant the apostles did many things out of their apostolick power , which in a constitute church , the church onely may doe , as paul his alone disputed against circumcision of the gentiles , act. . . what ? ergo , paul in a synod , and a synod hath not power to dispute and determine the same , the contrary is evident , act. . , , . . it is false that the authority and rod , with which paul said he would come to the coriuthians , cor. . . was proper only to paul an apostle , the same he giveth to timothy , and to all the elders . . if bishops exercised the same power for many ages , erastus must shew us bishops who could kill miraculously , such as ananias and elimas , and work miracles ; now beside that , erastus must with his new opinion , hold up a new creature called a prelate , unknown to the apostles or ierome and the fathers , he must parallel bishops for working of miracles to paul and the apostles . obj. . the apostles declared many to be excluded out of the kingdom of heaven , and so bound in heaven whom they did not excommunicate from the sacraments , so also do the ministers daily , and yet christ in his word commanded not those to be debarred from the lords supper . ans . it is very true , the apostles and pastors of christ that now are , denounce eternall wrath , and that authoritatively against those that are invisibly to men heart-hypocrites , who yet before the church ( who know not the heart ) go for saints , and are neither excluded from sacraments , nor so much as rebuked . but it is a vain collection , that therefore externally scandalous are not to be debarred from the supper , and excommunicated : the prophets , cor. . did preach that heathens remaining heathens were excluded out of the kingdom of god ; yet heathens cannot be excommunicated ; and yet ( i hope ) erastus dare not deny , but christ hath forbidden , that heathen remaining heathen be admitted to the sacraments : though i dare provoke any erastian , and attest them by their new doctrine , to shew me a warrant from christs testament , why the church should refuse the seals to a turke ; they will say , a turk is not willing to receive , and therefore the seals may be denied to him , and yet cannot be denied to a member of the church though scandalous , if he desire it , and professe repentance . but i answer , though a turk be unwilling to receive the seals ; what if he should be willing , and require to be baptized , yet remaining ignorant of christ and the gospel we should not baptize him : now by the doctrine of erastus , we have no more re warrant to deny the seals to him , then to deny them to judas ; we desire a scripture from the adversary , which will not conclude with equall strength of reason against the giving of the seals to any scandalous member of the church ; it is true , a turk ignorant of christ , though he should desire the seals is uncapable , and he is unwilling vertually , in regard he as yet refuseth the knowledge of the gospel , and so is the scandalous professor no lesse uncapable ( though we may grant degrees of incapacity ) for he is vertually unwilling to receive christ in regard he is unwilling to part with his idol-sins : . though a turk should be unwilling ( as its like enough he will be ) yet we desire a scripture , why we cannot make offer of the sacraments to a turk , and yet we may preach the gospel and make offer of christ in the word to him , cor. . . and this scripture shall also conclude , we are not to admit scandalous persons to the sacraments , being both uncapable of them , as also because they can but trample on these pearls , , no lesse then the turk should do ; the argument then is just nothing : we exclude many from the kingdom of heaven , whom we do not excommunicate on earth ; but he should say , we excommunicate many , whom we do not exclude out of heaven . erastus . these two are not one , to declare a person hatefull in heaven to god , and to be cast out of the visible church ; for if they be both one , then one private pastor may excommunicate , for he may declare from gods word , that an offender is excluded out of heaven : hath not the word of god in the mouth of one as much authority and power as out of the mouth of many ? the authority of the word dependeth not on a multitude , also why should this be as good a consequence ( god judgeth not this man worthy of the kingdom of god ; ergo , he is to be cast out of the visible church ) as this ( god judgeth not this man worthy of life eternall : ergo , god will not have him to live in this temporall life ) are we ignorant that god esteemeth many not worthy of life eternall , to whom he hath given power to cast out devils in his name ? matth. . ans . all this is but with carnall reason to speak against the wayes of god ; for . not every denouncing of a sinner unworthy of heaven is excommunication : so iudas might have excommunicated himself , and when one pastor declareth an offender unworthy of heaven ; he is not formally excommunicated out of the visible church ; he is cast out of the invisible church : but that is not excommunication , except it be done for a publick scandall that offendeth the church : . except it be done by the visible church . . according to the rule of christ , matth. . . that he may be ashamed , and repent and be saved : gods binding of the offender in heaven , is a part of excommunication , but not all , nor the very same with excommunication . . the churches casting out for christs institutions cause , is of more authority then the conscionall casting out performed by one pastor , and yet the conscional casting out by one , insuo genere is as valid as the other , subordinata non pugnant . . we are not to take our compasse and rule of gods waies by his outward dispensation , but the revealed will of christ is our rule , god thinketh those who walketh inordinately , and causeth divisions , not worthie of the christian society of the saints ; and must binde them in heaven to that censure , in regard he expresly so commandeth in his word , rom. , . . thes . . , . cor. . . yet he thinketh them worthy of salvation , and may give repentance and iesus christ to many of these ; he may deny salvation to the wicked , and upon that feed them to the day of slaughter , dare flesh and blood quarrell this consequence ? god hath appointed the wicked for the day of wrath . ergo , he giveth them more of this life then heart can wish . this consequence dependeth on the meer dispensation of god , nor is this our consequence . god judgeth such unworthy of heaven ; ergo , they must be cast out of the visible church , we never made excōmunication a necessary consequent of the lords judging men unworthy of heaven , for then all these that god judgeth unworthy of life eternall should be excommunicated , and only these , which is false ; for god may judge some worthy of life eternall in christ , and yet they are to be excommunicated , if they refuse to hear the church , as many regenerate may go that sar in scandalous obstinacy , and many whom god judges unworthy of life eternall , may so belie a profession , as they deserve not to be excommunicated , and both these may fall out , and do fall out according to the revealed will of christ . erastus . objecteth . excommunication must exclude men from only the externall society of the church , for he only can joyne us to christ , or separate us from internall and spirituall society of christ , who can beget lively faith in us , and extinguish lively faith when it is begotten , for by faith only we are made living members of christs body , and by only infidelity we leave off to be members of his bodie : but no church , no creatures can either beget lively faith in us , or extinguish it in us : or thus , men can neither give to us , nor take from us salvation , therefore excommunication should not be defined by cutting men off from salvation . ans . this is the only argument of erastus , that seemeth to bear weight ; but it is false and groundlesse , it supposeth the false principle that erastus goeth on , that excommunication is a reall separation of a member from christs invisible and mysticall body , and that the excommunicated person who may be an invisible member of christ , and regenerated , may be an apostate , and fall from christ , and leave off to be a member . the contrary of which all our protestant divines teach against papists ; whereas , excommunication is only a declarative ; but withall , an authoritative act or sentence of the church , and no reall cutting off of a believer from christ : but you will say , it presupposeth a cutting off in heaven from christ ; and therefore the excommunicated person is declared to be cut off . let me answer , i conceive excommunication hath neither election nor reprobation , regeneration or non-regeneration , for its object , or terminus , but only it cutteth a contumacious person off from the visible church on earth , and from the head christ in heaven , not in regard of his state of regeneration , as if christ ratifying the sentence in heaven , did cut him off so much as conditionally from being a member of his body : no , but in regard of the second acts of the life of god , and the sweet efficacy and operation of the spirit , by which the ordinances are lesse lively , lesse operative , and lesse vigorous , the man being as the learned and reverend mr. cotton saith , as a palsie member , in which life remaineth , but a little withered and blunted , and he in satans power to ve● his spirit , and therefore i grant all , to wit , that excommunication is not a reall separating of a member from christs body , only unbelief doth that ; but it followeth not , ergo , it is a separation only from the externall society of the church : for . this externall cutting off , is ratified in heaven : and . christ hath ratified it by a real internal suspension of the influence of his spirit in heaven : but i deny that this universall doth follow from christs binding in heaven , that whomever god judgeth unworthy of heaven , all these are to be cast out of the church ; he cannot prove this consequence from our grounds . erastus argueth thus : if god dam any as a sinner in heaven , he will have the elders to cast him out of the church visible in earth , so they know him to be such ; yet this is not sure . ans . it is most sure , so all the church know him ( elders only iudicially excommunicate , the people also by consent , and by execution of the sentence , and avoiding the offender ) and if it be iudicially proved , the church is to excommunicate . but . he must not be without the church , cor. . . though the church know turks and pagans , and those who live without christ , to be damned in heaven ; yet they excommunicate them not , for they are without the church , cor. . . and yet damned , act. . . . they may know many unregenerated , ioh. . . yet they cannot excommunicate them for non-regeneration , or non ▪ election to glory , which they cannot know judicially , except they be externally scandalous , matth. . . cor. . . . erastus , by preaching , drunkards are excluded out of heaven , and god declareth by the preaching of the word , that they are not of the faithfull on earth ; but you cannot prove these four from scripture . . that god hath commanded to cast them out of the church , whom he hath judged unworthy of life eternall . . that they should not be admitted to the sacrament , who have polluted themselves with some sin , though they say they repent , except it please the elders . . that it is gods will that they ●e debarred from the sacrament , by the voyces of a court of elders . . that god hath commanded such a court of elders under a christian magistrate , who should have a power of jurisdiction , different from the power of the magistrate . ans . . declaring by preaching , that a drunkard is not of the number of the faithfull in the visible church , is materially excommunication : this erastus saith , we want only a court of elders : but how proveth he that one pastor should cast out of the church by preaching , all those that god judgeth unworthy of life eternall . erastus saith , a presbytery cannot do this : . because the heart is known to god only , pag. . and doth one single pastor know the heart , and a senate of pastors knoweth it not ? . must pastors know the heart , which god only knoweth , chron. , . ier. . . otherwise they cannot judicially excommunicate , and one pastor may by way of preaching , excommunicate , and yet he knoweth not the heart . . for the first of his four , we need not prove it , we assert it not . . though a turk or an apostate should say that he repents , yet he lyes ; and erastus saith , l. . cap. . pag. . hunc ego minime admittendum censeo . i think such a one is not to be admitted to the sacrament . . what christ saith , matth. . we take to be gods will. . if there were no christian magistrate , belike a church-court might excommunicate ; and shall the magistrate , because christian , spoil the church of the power she had while she wanted a magistrate ? . the power of excommunicating , and binding and loosing in earth and heaven , must then be principally in the magistrate : and who gave the keys of the kingdom of heaven to the magistrate ? erastus . if excommunication be a cutting off from salvation : then all who are excommunicated must perish ; but many excommunicated persons are saved , many relaxed are condemned . ans . we define not so excommunication : nor did beza put mens salvation in hazard , because they are excommunicated so they repent , if their sins be retained in heaven , and they never repent . let erastus see how they shall be saved . . those against whom one pastor denounceth the just deserved wrath of god , are conscionally cut off from salvation : but many of those are saved . let erastus answer this himself . erastus . he only can cast out of the church who seeth the heart ; but men , or the church , seeth not the heart ; ergo , men can do no more but debar from the sacraments : it is not enough to say , that whom they cast out , as the ambassadors of god in the name of christ , declaring those to be bound on earth , whom christ hath bound in heaven are excommunicated : for the argument is not , whether pastors may pro●ounce on earth , that which god hath ratified in heav●n ; but whether they may so cast out of the church , as they may cut men off from salvation ; and whether one pastor may not do this , no lesse then a presbytery . an● . so i may argue a prophet cannot warn a wicked man , that he shall dye eternally ▪ because a prophet in ordinary , knoweth not the heart more then a senate of prophets , yet are all prophets to exclude from salvation , wicked and impenitent men , but conditionally , so they repent not , in which god goeth before them , ezech. . , , . cap. . , . act. . . nor are we to doubt , but all prophets to the end of the world must do the same . . if men debar from the sacraments , as having warrant from christ , they do also exclude men from christ and salvation offered in the word ; and is there not need that pastors see the heart , if they exclude men from christ and salvation in the word and seals , as from salvation simply ? and how can men know binding in heaven , more then the hearts of men on earth ? the one is as far from our intuitive knowledge , as the other , except that we know both by fruits and effects ; otherwise , this is but a popish argument , if the church do binde on earth , as god bindeth in heaven , say stapleton , becanus , suarez , and other papists ; then must the church be infallible in judgement : but we deny the consequence in the one , as in the other . . it is that which offendeth erastus , . that a senate , not one man doth this . . that the christian magistrate doth it not : but i pray you , doth one pastor , or the christian magistrate know the heart ; but a presbytery cannot do it , because a presbytery knoweth not the heart : is not this too partiall logick ? erastus . many excommunicated persons have repented in the end of their life , and dyed devoutly ; then he who is cast out of the visible society of the church , is not cast out of the internall and spirituall society of christ . ans . this is as much against christs words , as against us ; may not many whose sins are bound in heaven , and against whom the pastors denounce exclusion out of heaven , repent in the end of their life , and die devoutly ? ergo , the very threatnings of the gospel must be wind ▪ and by these , none are excluded from heaven . . excommunication is but a conditionall excluding out of heaven ▪ if men repent , the condition not being placed , nihil ponitur in esse , they are saved ; though it may fall out that they want the externall relaxation of the church , not through their own fault , but by some externall providence insuperable to them . but it is to beg the question , to say , those that are justly excommuniated , and seek not to be reconciled to the church , do repent and die devoutly . beza saith , pastors should give food to the hungry sheep , though they know not the moment when they do repent . erastus replyeth , then give word and sacraments to those who seek them . ans . this is more charity then the scripture knoweth , belike erastus will have all those that seek god daily , and delight to know his wayes , and ask for the ordinances of iustice , and take delight in approaching to god , to be all hungry souls , hungring for righteousnesse , and so blessed , matth. . . luk. . . isa . . . whereas isaiah saith , they may do all that , and be but plaistred hypocrites , isa . . , , , , , . erastus . but if the excommunicated man repent , whether soon or late , he was never cut off from inward communion with christ , for then the elect might perish ; if david and manasseh had been excommunicate , and died , they had been saved , except we deny the perseverance of the saints . ans . erastus evidenceth , he hath little skill in divinity , he thinks a regenerate man not capable of excommunication , why ? and the sad falls of david , peter and others prove , they may fall in as great sins , as not hearing of the church . if one repent in his death , as the repenting theef , will that infer he was never all his life separated from christ ? the contrary is true and cleare in the ephes . . ● , , . tit. . . ● tim. . , , . . this is as strong ( as it is weake as water ) against all the threatnings denounced against such sinners as the lord gisteth with repentance , for excommunication to the regenerated is a sort of evangelick conditionall threatning . erastus . to give internall communion with christ is a spirituall thing , ergo , the church cannot take it from any , and that same power that giveth , taketh away , then the presbytery cannot by loosing , give salvation , nor by binding , take it away . excommunication on earth is nothing , except god binde first in heaven , then it is but a declaration of what god doth , to shew the sentence that another judge hath given out , is not to judge ; there is a difference between those that by authority give out a sentence , and those who as servants doth promulgate the sentence . so luther tom . german . . fol. . excommunicare non est , ut quidam opinantur , animam satanae tradere , & precum fructu à piis factarum spoliare . nam ubi vera fides & charîtas in corde remanent , etiam vera communio dei , & precum christianitatis fructus permanent , postquam aliud est excommunicatio , nec fieri aliud potest , quam privatio externi sacramenti , ac commercii cum hominibus ac si in custodiam traditus externâ amicorum consuetudine priver , amore & favore eorum interea non spolier . ans . this is but the old argument of erastus , repeated almost a hundred times to please the people . we never taught that either presbytery or minister can give , or take away inward communion with god. but hence it will not follow , that excommunication is an empty thing , for all we doe is but , a ministery , christ doth make the whole gospel , promises , threatning , sacraments , effectuall , else , what is paul ? what is apollo ? but the ministers by whom ye beleeve ? and what is the planting of paul , or the watering of apollo , except god give the increase ? if this anull excommunication , because excommunicators are not properly judges , but onely servants and heralds to declare what christ doth in heaven , then may erastus prove that the word , promises , threatnings of the gospel ; the apostles , evangelists , pastors , teachers are nothing , for all of themselves are meere declarations of gods will. . those who excommunicate because they judge not , but declare the will of christ , they are not for that void of all authority , for their declaration is authoritative . what did ieremiah but declare gods will , yet it is such a propheticall and authoritative declaration , as i conceive baruch or any other not sent as a prophet of god , could not beare that which god putteth on ieremiah , c. . . see , i have this day set thee over the nations , and over the kingdomes to root out , and to pull downe , to destroy , and to pull downe , to build and to plant : hath ieremiah no propheticall authority over the nations and kingdomes to whom he prophesieth in the name of the lord , to build and destroy , to root out , and to plant , because he declareth and prophesieth , that such nations shall be destroyed and rooted out for their wickednes , and such shall be builded and planted ? then meer declaration saith nothing against excommunication ; paul , saith he , and the rest of the apostles were nothing but ministers , cor. . . and yet authoritie they had , else he could not say , cor. ● . . we have in readinesse vengeance against all disobedience , verse . for though i should boast somewhat more of our authority , &c. i should not be ashamed , and cor. . . now then we are ambassadors for christ , but i pray you cor. . . are all apostles ? are all prophets ? are all teachers ? . what luther saith is true , excommunication can put none out of the state of saving faith and inward communion with god , nor doth deprive men of the fruit of the prayers of the godly , for the godly pray that excommunication may be medicine effectually blessed of god , for the saving of the mans soul , yea , gods not hearing of the prayers of the godly , praying in a church way , that he may be humbled , is a mean to humble the cast out man , nor is the man delivered to satan morally to be hardned ; but judicially and withall medicinally to be softned , that his spirit may be saved . nor is the church to hate him , but to admonish him as a brother , thes . . . and he is so deprived of the externall society and meanes , as the operation of the ordinances is suspended . erastus . if any should die in their typicall uncleannesse , were they so excommunicated , that their salvation was in hazard ? ans . not , so they repented : what then ? ergo , excommunication was not ratified in heaven , it followeth not . erastus . beza saith , those that were morally polluted with hainous sins , were more unclean then those who were typically only unclean : ergo , they should be far rather excluded from the holy things of god. erastus answers , if god had commanded them to be punished with the same punishment , and not with diverse ; it would follow , that those that are morally impure , should rather be debarred then the other . ans . but the ceremoniall uncleannesse was punished so to signifie gods detestation of morall uncleannesse , and how hatefull they were , who would multiply sacrifices , and yet had hands full of blood , esa . . and who would steal , murther , whore , and yet come and stand before god in his house , and cry , the temple of the lord are these , ier. . . and that god punished the one with heavier plagues then the other , is much for us , that adulterers far more and the uncircumcised in heart were to be holden out of the sanctuary , as the lord saith , ezech. . , , . then those who were only uncircumcised in flesh . erastus . those that morally sinned , were not debarred from the holie things , because they were invited to come and offer sacrifice for their sins . ans . and because they might not enter into the temple , while the priests offered a sacrifice for them , they were no lesse excluded from the holy things of god , then an excommunicated person is , while the church see him swallowed up of grief , and do relaxe and forgive , cor. . , , , . is this a good argument ? the excommunicate person is invited to come again , that the church may pardon , then it will follow he was cast out . erastus . paul forbiddeth to eat with fornicators , cor. . it shall never follow that they are worthie of holy convention that are worthy of a common table , and that they are unvvorthy of the supper , who are unworthie of a common table , they vvere debarred from a familiar communion with the godlie : . that they might be ashamed : . least they should infect them ; paul saith , be not mixed vvith them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he saith not , exclude them from the lords table , and other holy things : in the sacrament i must try my self , not others ; in my familiar tabling with others , i am to try them , that i may gain them ; yea , thes . . though we are to eschew familiar conversing with those that walk unorderly , yet are we to keep communion in holy things with them , and to admonish them as brethren . ans . erastus propounds an argument of his own , cor. . in place of ours ; we said never that they that are unworthy of the holy supper , are unworthy to be tabled with in common familiarity , as brethren , though that be most true : but we reason thus , those that are to be delivered to satan , and cast out , as , cor. . , . of the church , and judged , ver . . and with whom we may not eat , ver . . these are not to be admitted to the lords supper , which is the proper feast of the church : but such are all incestuous and scandalous persons , and therefore paul doth indeed command them to be excluded from the holy feast . . to say the church and her officers must try themselves , not others , ere they come to the lords supper , is to beg the question , for ere they be admitted into the sanctuary , they are to be tried , whither they be uncircumcised in heart and flesh , or not , ezek. . , , . ezek. . . as we have proved . . paul not only useth a passive verb , be not mixed with them , but cor. . . he useth four active words , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purge him out . . v. . he willeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge him ▪ . he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put away that evil one . hence i argue , the men whom they convened together were to judge , to deliver to satan , to purge out , to put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the midst of them , ver . . or from amongst them , v. . this man they did authoritatively either put from amongst them , as they were christians , from their common table , or out of their fellowship , as they were men , to kill him , or . out of their church-communion , that they should not keep the feast of the lords supper with them : let erastus give a fourth : now we cannot dream of the first two : for . would the apostle command a church-meeting , to interdict a man of tabling with them in common eating and drinking ? what needeth a church-court , for they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they did this ? and what needed a judging court for this ? for , not to eat with him , was no censure of the church , as erastus saith . . it is no grammar , nor can it bear sense , that the corinthians could say , we corinthians gathered together in the name and power of the lord iesus , do cast out such a one out of the midst of us , that is , from our common-table , this would say , they had all one common table ; and that all the church of corinth met at this time to some feast , to cast him out of their love-feasts ; a dream no man ever conceived . . the text speaketh of eating in their houses : could they cast the man out of his own house , and from his own table ? they had no power so to do . but ye will say , they might forbid any brother to go into this mans house to his table : true , but this was not to put the man out of the midst of them , as paul saith . nor fourthly , was pauls spirit , and the name and power of the lord iesus required for eschewing of a common table with this man. erastus saith , paul commanded this , rom. . . thes . . , . to all and every beleever at rome , and thessalonica by themselves . nor . were they to kill him : never did a church conveen to kill a man. this is so insolent that erastus must give precept for it , or a practise beside the present case : therefore here must be some church out-casting . . though paul will have us admonish a cast out man as a brother , thes . . it s private admonition that i owe to all men , lev. . . and that one woman is to performe to another , col. . . but not any of the holy things of the sanctuary . erastus . the iews accused paul of nothing , but that they lied that he brought greeks into the temple . the law bad all the clean eat the passeover , and excepteth none for their wickednesse , christ admitted iudas to the passeover , and said , drink ye all of this . paul reciteth a catologue of wicked men in corinth , cor. . with whom we are not to have private dealing , but he commandeth never to exclude any who are willing to come , from the lords supper : we are to trie our selves , not one another , nor is it a sin to eat at the lords table with wicked men . ans . belike it was a crime then to bring the greeks into the temple : . it is a begging of the question to say , all were admitted to the passeover : see how this is before answered . . christ admitted iudas into the passeover ; what then ? may timothie lay hands suddenly on all he knows to be iudases , that they come in and lap the blood of souls ? contrary to tim. . christ is above the law , and if his practise in this were the rule , because christ admitted iudas whom he knew to be a traitor , and did eat ordinarily at table with him , and committed the flock to such a known wolfe . we are also to eat with covetous extortioners , which paul forbiddeth , cor. . . and we are to commit the flock of god to known wolves , where we have a precept on the contrary , tim. . . christ would rather teach that we are to admit to the seals all not ignorant and scandalous , and not be too curious in striking up a window in the conscience of others : . pauls practise at corinth is but a negative ex particulari , and not concludent : the heathen came to hear the word at corinth , cor. . . and paul doth no where command the heathen should be excluded from the sacraments : will erastus then have them admitted ? . when paul saith , that unworthy communicants were guilty of the lords body and blood , and required fidelity in the stewards , cor. . he taketh for confessed , scandalous persons should not be admitted by the church ; its true , the sin of others who communicate unworthily , is not the sin of another fellow-communicant , who hath not authority to debar his fellow-communicant . erastus . the scripture debarred no iews of old , neither from sacrifices , nor other sacraments , but commandeth that all the male children , iews or strangers , that were not legally unclean , nor from their homes , should thrice a year appear before the lord in ierusalem , for to partake of the holy things of god ; ergo , none were excommunicated from the holy things of god , for morall wickednesse . ans . erastus counteth this an argument that cannot be answered ; but it answers it self to me : and erastus proposeth a law that is catholick to all the males ; yet he maketh it not catholick himself , but propoundeth a number of males that are excepted , as he excepteth those that were legally unclean , those that are from home : and yet , deut. . . exod. . . exod. . . in the letter of the law , there is no such exception as erastus maketh : i hope if he make an exception , so may we , according to the word of god. though we should give , but not grant , that there was no excommunica●ion amongst the iews , but only for ceremoniall uncleannesse ; yet it proveth not , there is no excommunication in the christian church , but the contrary ; for if for touching the dead by gods law , men were separated from the holy things ; in that church , far more , for morall uncleannesse , are men to be separated from the holy things of god under the new testament , for undeniably ceremoniall separation signified and typed out morall separation , col. . . . what ground erastus hath to except those that were ceremonially unclean , and so as uncircumcised in flesh , that they were not to appeare before the lord , ( let him shew the letter of scripture for it , ) the same ground have we to shew that the uncircumcised in heart are not to appeare before the lord , ezek. . , , . ezek. . . nor shall i thinke god would both command all the male without exception , to compeare before him thrice a yeare , whether they were adulterers , theeves , murtherers , idolaters , or not such : but truly sanctified and holy ; and that he would expresly rebuke the males that were adulterers , theeves , murtherers , idolaters , because they compeared for him in his house , ier. . , , . so then as he commandeth the the males to compeare , except they be legally uncleane , or lepers , and would rebuke them , if they should appeare before him being ceremonially unclean ; and therefore in that case god would have them not to come . so also , if they should be morally unclean , he would have them not to come , that is , it is not their sin , that they appeare before the lord , quoad substantiam actus , but their obedience , but it is their sinne that they appeare ●ali m●do , in their unrepented guiltinesse , yet is it the sinne of the priests in not differencing betweene the cleane and the uncleane , that they suffer them to come tali modo , that as swine they pollute the holy things of god , to the male it is their sinne , that they come so , and so guilty ; and that they come not , it is their sinne , but to the priests it is their sinne , that they admit the uncleane , and cast pearles to dogs . but as god would not rebuke unworthy eaters at the lords table , cor. . if they might eate unworthily by gods law , so neither would he rebuke theeves and murtherers for appearing before him in his temple , if they ought not , by law , not to appeare in that state . no doubt ( saith erastus ) pag. . there were many wicked persons in the time of ioshua , iudges , and the kings , in such a multitude , yet they were bidden all to compeare before the lord , and none are excepted for their wickednesse , and it is certaine god would not both bid them compeare and not compeare . ans . all that sinned in israel were bidden offer sacrifice , yet those who are wicked , as sodom , are expresly debarred from sacrifices , except they were morally clean , esai . . . bring me no more vaine oblation , incense is an abomination unto me , — wash you , make you cleane . so say i here , god said expresly , ier. . , . except you be washed from your lying , stealing , come not before me to stand in my house , to prophane my holy name . ergo , the morally unclean are excommunicated from those holy things , so all the wicked by the same reason were forbidden , they remaining in their wickednes , without repentance , to eate the passeover , yea , to take the name of god in their mouth , psal . . , . to sacrifice , esai . . . to touch the altar of god , except their hands were washed in innocency , psal . . . and the priests had the charge of the house of god , to put difference betweene the cleane , and the uncleane , and the priests are said to violate the holy things of god , if the wicked as well as the ceremonially unclean were not debarred , hag. . , . ezek. . , . ezek. . , , . and certainly , the males that were leapers were expresly excepted , and forbidden to come in the congregation of gods people , as is before proved . erastus . the pharisees and sadduces debarred none from the sacraments for their wicked life . ans . what ? will erastus make the pharisees practise our rule , they killed the lord of glory , and then eat the passeover with bloody hearts and hands : is such a practise our rule ? erastus . iohn baptist refused baptisme to none willing to bee baptized , and referred the inward baptisme , by the spirit and fire to iesus christ . ans . iohn baptized those who confessed their sinnes , and professed their repentance ; and the like we crave of those that are admitted to the other sacrament . and the instance of iohn or an apostles baptizing , cannot warrant the baptizing of all murtherers , idolatrous persons , or the wickedst living , as erastus saith , and the vildest on earth , if they should but desire baptisme , and give no confession of their faith , nor profession of their repentance . erastus . christ who rebuked many abuses , and cast the buyers and sellers out of the temple , would have rebuked the pollution of the sacraments also ; but that he never did : and christ said that peter should forgive his offending brother often in one day , if he but say , it repenteth me : and he saith , this transaction shall be ratified in heaven . will you be more cruell then god ? do not we often lie to god in our confession to god ? he meaneth well , who desires to come to the supper : be not iudges of mens conscience . ans . christ commanding not to cast pearls to swine , and scourging out those that polluted that temple that was a type of his body , doth argue clearly , that the holy things of god should not be prophaned : but that christ rebuked all abuses in the worship of god , in particular , erastus cannot say . . it is one thing to forgive our brother , by putting away private grudge , and a church-pardoning in the name of christ is another ; in the former sense we are to forgive our enemy , though he repent not , mat. . . , . rom. . , . luk. . . but this forgivenesse , luk. . is not said to be ratified in heaven ; for god doth not alway forgive when we forgive , god doth forgive when the sinner repenteth . erastus will have a lying confession ratified in heaven . . when the church in christs name forgiveth not upon words and lies ; but upon visible testimonies of repentance , they are no more iudges of the heart , then isaiah when he said , except ye believe , ye shall not be established : and paul when he said to the jaylor ▪ believe and thou shalt be saved : for without more then lying words of mouth , yea , without true lively faith ; neither could the one be established , nor the other saved . erastus . when paul dehorteth the corinthians to eat things sacrificed to idols , in the idols temple , because they could not be partakers of the table of the lord , and of the table of devils ; he bids them not forsake the supper of the lord , but only not to go to the feast of idols ; because the supper , and these tables of devils are inconsistant ; therefore he saith , i will not have you to have fellowship with devils ; but he saith not , i will not have you to come to the supper of the lord ; nor deth he bid them approve their repentance ●re they come to some ( i know not what ) presbyters . and in this place he speaketh of an externall communion , as the purpose and words prove ; because he speaketh of israel according to the flesh . . because those that eat things sacrificed to idols , were perswaded there was no difference between those meats , and other meats . ans . erastus his argument is this , being reduced to form ; is , if paul say not , cor. . i will not have you come to the lords supper ; but only , i will not have you to have fellowship with the devil in his table ; then he will have none debarred by the elders from the lords supper : but the latter is true . i deny the proposition , it is a connexion , that one who taketh on him to refute such a precious and eminent divine as theod. beza , may be ashamed of ; and yet his book from head to foot standeth most upon a negative argument from some particular place of scripture ; for he speaketh nothing of the power of elders , to keep the holy things of god pure . what if he should say , moses in the first of genesis saith not , i will not have you not to come to the lords supper ; ergo , there is no authoritative debarring of men from the lords supper : such sandy consequences no learned divines would ever dream of : . beza , nor any of our divines never dreamed that god in the old or new testament said , nolo vos ad mensam domini ( ad sacramenta ) venire , which are the words of erastus ; so his conclusion cometh not near the controversie ▪ iews and gentiles are invited , and commanded to come to christ , and so to all the ordinances and sacraments , but i hope this will not infer that all should come to the sacraments hand over head , and whether they be clean or unclean , circumcised or baptized , or not circumcised , not baptized . god commanded aarons sons to serve in the sanctuary , and appear before him in their charge : what , ergo , it is not gods will , that they come not to the sanctuary , and before him unwashed ; and with strange fire , and without their holy garments ▪ this is the very consequence of erastus : our question i conceive is , whither all must be admitted promiscuously , and whether even those that come immediatly from the devils table , without any preparation known to the church , should be set at christs elbow to eat the lords body and blood ? erastus saith , paul never said , nolo vos ad mensam domini venire ; then because two negatives make one affirmative , paul must say , i will that all that are partakers of the table of the devil , come and be partakers of the lords body : but the conclusion is contradicent to erastus himself , who faith right down : i judge , that he , vvho vvill but trample the sacraments , should not be admitted unto them , and to paul , cor. . , &c. . erastus confoundeth two questions ; one is , whither all should be admitted to the lords supper : ( erastus saith , every where in his book none are to be debarred ; ) & another by whom are they to be admitted or debarred ? by the civill magistrates , saith erastus ; by the stew●rds and officers of the house of god , the rest of the church consenting , say we . . the argument will conclude , that not onely the church or magistrate ought to admit those that have fellowship with the devil to the table of christ , but they ought to command them to come , it being christs will they should be admitted , and that they themselves who are communicants are obliged , though keeping fellowship with the devil , to come , and eat their own damnation : for paul saith , by this reason in the place , cor. . no more ( i will not have the partakers of the devils table , to come to the lords table ) nor he saith , ( i will not have the elders to debar them ) if erastus say , they should try and examine themselves and come : he flees from the controversie , which is not , whether the worthy , but whether the scandalous and unworthy should come ; erastus saith , all should come . . whereas erastus will have the apostle to speak of the externall communion of the elements onely : . it is false . . nothing to the purpose , it is false , . ver . . it is called the communion of the body and blood of christ , and that must be more then externall communion . . ver . . we many are one body ; this is not an externall body only , for it is the unity of the body of christ signified by one bread . . it is not externall only , but internall and spiritual fellowship with devils that is condemned , ver . . . ergo , it must be internall communion with christ in his death that is sealed and commanded . . this is meer socinianisme , to have the sacraments only memorative signes , as is clear . . it is not to a purpose , for if the church debar only from externall society , from the church and externall seals ; this debarring being ratified in heaven , matth. . it is sufficient for our conclusion . . paul his condemning of eating at the idols table , as inconsistent with eating and drinking of the lords body , he must expresly forbid those who eateth in the idoll-temple , to come to the lords table , except they repent , and try themselves : hence it must follow , that if christ have commanded his stewards , to dispense the word of promise and threatnings , and comforts , according to the temper of the flock , so must they dispense the seals , and so by good consequence paul said ( i will not have the lord and satan mingled , nor a partaker of satans table admitted to the lords table ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; erastus his arg. . cor. . god spared not idolaters and murmurers ; yet they eat , we , and they of the same spirituall meat , and drinke the same spirituall drinke , and so had the same sacraments ( otherwise the argument of the apostle were nothing ; if ours and their sacraments were not all one ) if then , those that were idolators , fornicators , were admitted to their sacraments ; then also to ou●● under the new testament . ans . beza answereth well to that . manna and the water ouf of the rock , as they had a spirituall relation to christ , were holy things and types of christ , just as our sacraments are signes of christ already come in the flesh , and so agreed in the kinde of holy signes with our sacraments : yet manna , and the water out of the rock , were also ordained to be bodily food , for the famishing and thirsty people , good or bad , holy or unholy , these two , manna and water out of the rock were given by the commandment of god and the priests , to the people , both as gods people in covenant with god , and to them , as men starving in the wildernesse , and dying for thirst ; for they had not plowing , earing , harvest , bread , vineyards , wine , fountains in the wildernesse , and therefore no marvell then such holy things being ; also beside that they were holy things , such as were necessary to keep them from starving and bodily death , as the shewbread , which was also a type of the word of life ▪ revealed to the ministers of god , was given to keep david and his men from starving : no marvell ( i say ) then these bodily helps ( though in another higher signification they were sacramentalls ) were by gods command bestowed on many wicked men , who often partake both of outward ordinances and temporall deliverance from death and famishing , because they are mixt with the people of god. but erastus , if he would prove any thing against us , should have proved that circumcision , the passeover , and other holy things of god , ordained for the visible saints to shew forth our spirituall communion with christ , and which were never ordained for necessiry helps to sustain the naturall life , were to be administred to those that were openly prophane and wicked ; and therefore we deny this connexion : manna signified the very same thing ; to wit , christ our food of life , which bread and wine signifies ; ergo , as manna was given both as a holy signe to figure out christ our life , and to feed the bodies of openly holy , or openly prophane , to sustain their bodily life , so also baptisme and the lords supper , which serve for no bodily use , should be administred to those that are openly prophane . erastus is put to a poor shift with this solid answer of that reverend , learned , and holy divine , theod. bez● , he saith , vis dicam quod sentio ? tui ubique similises : the sea and the cloud , saith he , were not necessary to feed the body . it is true , erastus the physician would think the cloud and pillar of fire can neither be physick for the sick , nor food for the whole , yet physitians say , manna is apt for both ; not is the dvided red-sea , food or physick : but good man , he knowes the cloud was their guide and convey by night and day through the wildernesse , and appointed by god to convey the leapers , the unclean , and all those who were excommunicated from the holy things , and the idolators and openly wicked , as well as the clean and the holy , and he knew the s●me that the people had no food but manna a holy signe , that those who were unclean seven dayes , and often many times longer , were not to starve for hunger , but must eat manna though a holy , yet their only necessary food then , without which they could not live . but i hope erastus cannot prove , while they were unclean , or put out of the camp , or yet extreamly wicked , that they might eat the passeover which was a meer holy sacrament , not ordained for the feeding of the body , as manna and water out of the rock were . erastus may know the dividing of the sea , was necessary to preserve the life of the most wicked and unclean ( god being pleased for his churches cause , to bestow temporall deliverances on wicked men , mingled with the godly ) from being drowned with the egyptians , and that god , who will have mercy , and not sacrifice , may well by a positive law appoint that holy and unholy , clean and unclean , shall have the use of such holy things , as are not meerly holy , but mixt , being both means of divine institution , and also necessary subsidies for mans life , but it followeth not therefore holy things , that are purely holy , should be prostitute to holy and unholy , the clean and unclean . erastus . god in the church of the jews punished wicked men with bodily punishments , not with exclusion from the sacraments , and paul threatneth death and sicknesse , not excommunication to those that did eat and drink unworthily . ans . then putting out of the campe was no exclusion from the holy things of god , all the world not onely will cry shame on this divinity : but they will say , erastus , his logick is bad . god punisheth some wicked men with death , and the sword of the magistrate , and stoning ; ergo , he appointed no ecclesiasticall debarring of the unclean from circumcision : . it is false that paul threatneth death to unworthy communicants ; only he saith , god ●lew many of them for that sin ; and hence it follows well , the officers should ▪ hinder the scandalous to rush into such a sin , as is the not discerning the lords body , which bringeth death and diseases on the actors : what consequence is this ? god punisheth wicked men ; ergo , the officers should not rebuke them for those sins , nor the magistrate or church punish wicked men : god punisheth ●●ubborn rebels to parents ; ergo , the judge should not stone them , the contrary logick is the arguing of the spirit of god. erastus . every one is to try himself , therefore there is no need of any other to try him , for paul speaketh of that which is proper to every mans conscience . ans . it is an unlearned and vain consequence : it is commanded , that every one try if he be in the faith or no ; for the peace of his conscience , and this is so proper to a man himself , and so personall ▪ that no man can try , or know certainly , whether be in the state of grace , but he himself , cor. . . rev. . . none can joyn with him in this , as none can joyn with a man to try if he have faith to discern the lords body , and eat worthily , but will it follow therefore the pastor should not watch over him to try in another way in a pastorall way , by his walking , profession , and practicall knowledge , whether he be in christ or no. the contrary is heb. . . they watch for the souls of the people , as they that must give an accompt . and they are so far to try that are shepherds , that they are obliged in a pastorall way , to know those of the flock that are diseased , ezech. . . sick , broken , driven away , and lost . and to what end should they try themselves , least they eat damnation to themselves ? ergo , the stewards should try the stomacks , that they eat not poyson : if then , the lords law bid men beware they be not tempted to sorcery , sodomy , murthers ; and if every man ought to have personall watchfulnesse over his own conscience , that he be not insnared to those sins ; and achan was to try if his heart was ingaged to the wedge of gold , and to be wary to meddle with it , but it doth not follow that magistrates , as joshua should not try out sorcerers , sodomites , and other achans to punish them . erastus , cor. . is against this ; a person is to try himselfe : will it follow when he hath tryed himselfe , that he cannot come to the lords supper , except he seem meet to the elders . and this not our consequence , let erastus owne it , we care not ▪ in a constitute church he should , else erastus provides no way against a pagan , who hath heard the word , as he may doe , cor. . . may without the elders and church sit downe at the lords supper , for erastus provides no stop for him , but only his own pagan conscience , and so may one by that rule but trample on the sacrament , his owne conscience is all his rule , contrary to what he saith himselfe , lib. . c. ● . p. . erastus cor. . paul forbiddeth none to come to the supper , but upon supposition that they come as the manner is , he biddeth them come worthily , as all are bidden hear the word , though they ●e forbidden to he are it , as if it were some prophane history ; nor doth the lord command sinfull coming , for no act commanded of god is evill . ans . . paul then forbiddeth not pagans , more to come to the supper , and children , then he forbiddeth them to heare the word , which is absurd ; he commandeth all to heare , but he commandeth not all to come to the supper , but those onely that can discerne the lords body , for to heare the word , though i be not prepared , is simply necessary , if i would be saved ; and to sacrifice , if i would be reconciled ; and to pray , if i would obtaine any blessing : though the manner of doing all these be commanded , that i heare , sacrifice , and pray in faith . but to come to the supper is not commanded to all , not to pagans , not to children , not to the unregenerated ; but onely to the regenerated , and to those who discerne the lords body : and for a child to come to the lords supper , or an unrenewed man , is forbidden , not commanded , and no ill act is commanded , and it is a sinne that they come at all : but erastus will have it lawfull as it is to heare the word , then doth christ command turks and children to come to the supper , for he commandeth them to heare the word , and peter bade simon magus pray , act. . . but he neither bids give the supper to him , nor bids he him receive it , but by the contrary , forbids pearles to be cast unto swine . erastus arg. . god will not have fewer christians to be members of the church now , then of iewes to be members of the iewish church . but god would have all circumcised , even the most flagitious , that were punished by the magistrate , to be members of the iewes church , ergo , god will have all the baptized to be members of the church . ans . this will prove , that all baptized , even children , should come to the supper . . i deny the minor , to wit , that all the most wicked remained members of the visible iewish church , jure before god , the wicked iewes to god , were as sodom and gomorrah , esa . . . yea he saith , amos . . are ye not unto me as children of ethiopians , o children of israel , saith the lord ? what they were de facto , and not cast out , was the fault of the priests , and that the church does tollerate iezabels , wolves , lions in the flock , and admitteth them to holy things , is their sin . erastus . but repentance was not alwaies commanded to those iewes especially who were unclean , by touching an unclean thing against their will and ignorantly , and the purging of them depended on their owne will , so they observed the ceremonies of moses . ans . that is much for us , if those who were uncleane , against their will , and cast out of the campe , it being a trying type , that far more those that are wickedly scandalous are to be cast out of the church . erastus . the church is a draw-●et , a field , a marriage supper , there be good and ill in it , and it was not the sinne of the inviters , who are bidden invite all good and bad , mat. . but the man that came himselfe , without the wedding garment , he is cast into utter darkenesse : ergo , the officers are to invite all , and forbid none . ans . they are to invite all , to all ordinances , and seals , even dogs and swine , that is false : they are to invite all to some ordinances ; to heare the law and gospel preached , but not the seales , that were to cast pearles to swine . . the way of erastus is , that none are to be debarred , nor to debarre themselves from the seales , more then from the word . the lords forbidding adam to touch the tree of life , and his casting of him out of paradise , and cains being cast out from the presence of the lord , to me are rather types presignifying excommunication , and that god will have wicked men debarred from holy things , then patternes of excommunications , and so are they alledged by beza and our divines . chap. vii . quest . . whether erastus doth justly deny that excommunication was typified in the old testament ? vvee take types of uncleannesse in the old testament , to be rightly expounded , when the holy ghost in the new-testament doth expound them . now that ceremoniall uncleannes did typifie morall uncleannesse is cleare , cor. . . touch no uncleane thing , and i will receive you , . and i will be a father unto you , and yee shall be my sonnes and daughters , saith the lord almighty . this is a manifest exposition of the ceremoniall holinesse and cleannesse , commanded in the booke of leviticus , for after the lord hath given them a number of lawes , about eschewing of uncleane things , he saith in generall , lev. . . if ye walke in my statutes , and keepe my commandements , and doe them . . i will set my tabernacle amongst you , and i will be your god , and ye shall be my people . and it is a cleare allusion to numb . . . he that toucheth the dead body of any man , shall be unclean seven dayes . . he that toucheth one that is slaine with the sword , in the open field , is uncleane . . whatsoever the uncleane person toucheth shall be uncleane : so paul , tit. . . to them that are defiled and unbeleeving , nothing is pure , but even their minde and conscience is defiled . . the prophets expound it so , ezek. . . then will i sprinkle clean water upon you , and yee shall be clean . from all your filthinesse , and all your idols will i cleanse you . hath he not a cleare reference to the water of separation , num. . ? with this water the unclean person , and his clothes were washed , yea , the tents and the vessels , ver . , . according to which , saith paul , cor. . . having therefore these promises ( dearly beloved , ) let us cleanse our selves , from all filthinesse of the flesh and spirit : here a cleare allusion to ceremoniall filthines bodily , and of the flesh ▪ and of tents and vessels , heb. . . to both these washings there is a reference . let us draw neere , having our hearts sprinkled from an evill conscience , and our bodies washed with pure water . and heb. . . if the blood of buls and goates , and the ashes of an heifer ( mingled with running water , num. . . which purged vessels that were but capable of ceremoniall uncleannesse ) sprinkling the unclean , sanctifieth to the purifying of the flesh . . how much more shall the bloud of christ , — purge your conscience from dead works ? it is cleare also , that the unclean were separated and the leper put out of the campe , so as the children of israel might not touch any thing ceremonially unclean , and all uncleane persons were put out of the congregation . hence the hypocrites word alluding to that separation , esa . . . stand by thy selfe , come not neere to me ; for i am holier then thou . so was miriam removed , and leprous king vzziah out of the congregation of the lord. erastus . we deny that the ceremoniall uncleannes , signified the wickednes of conversation , so that it can be proved that both these uncleannesses were punished with the same punishment . . because many against their will were polluted legally , as the night pollutions , the diseases monethly of women , when they were necessitated to be with children , parents , wife , brethren when they died ; sometimes they touched unclean things ignorantly , but no man lives wickedly against his will. . god could not forbid in every time and place the touching of the dead , onely god commanded the polluted to be purified according to the law : god vvould have his people neere their dying friends , but god never gave leave to any to live vvickedly . . a holy man not sinning in his thought , remaining holy , might be legally unclean , vvithout either his vvill or knovvledge , by touching some uncleane thing , that he knevv not to be unclean . but a vvicked man doth not at one time both doe vvickedly , and remaine pure and holy . ans . all this is a meere cavilling at the wisedome of god , in making such ceremoniall lawes , and such punishments against the transgressors of them , as the wise law-giver of his free-will thought fit , because these lawes seeme ridiculous . but the foolishnes of god is wiser then men . . we say not , that the punishment of legall and morall uncleannesse is all one every way , and alwayes ; it is enough for our purpose that god will have those who are legally uncleane separated from holy things , while they bee purified , and little sinne and guiltinesse seeme to bee in legall uncleannesse , as when bodily leprosie came on persons against their will , yet when god will have them punished with being removed from the people of god , from the sanctuary and the holy things , this could not be for it selfe ; for as paul saith , doth god take care of oxen ? so we , doth god hate bodily diseases , which are his owne just actions , not our sinfull doings ? since i say god hateth them not , and putteth not punishment on them for themselves ; therefore it must be to signifie what detestation and punishment the lord our god , would have his church to put upon morall wickednesse : so we thinke erastus might have spared paper and paines , in proving a difference ( which no divine denieth , ) between ceremoniall and morall uncleannesse , and the punishment of the one and of the other , for it can never prove his conclusion . ergo , separation for legall uncleannesse , cannot typifie separation for morall uncleannesse . i could give eight and twenty differences between isaac and christ , as erastus giveth seventeen or eighteen between legall and morall uncleannesse , and the punishment of both : but i hope that should never conclude against the holy ghost , heb. . , , . gal. . , , . rom. . . that isaac was not a type of iesus christ . . night pollutions are not altogether against our will , they are sinfull pollutions , except concupiscence , and lustfull habituall day lusts , the cause of them , be not sinfull pollutions ; yea , and forbidden in the seventh commandement . . these pollutions legall caused by invincible ignorance , were types or symbolicall signes of our originall iniquity , and give me leave to doubt , if all actuall touching of things unclean , was no morall sinfulnesse . i conceive the iewes , as the christians also were obliged to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes . . . and were to take heed to the outer-man , that they should come neere no uncleane thing , in some cases leprosie and other legall uncleannes came on them without either will or knowledge . . if the standing beside the dying friends be all one with touching the dead , i remit to the principles of physicke , and if the touching of any dead be excepted in the law ceremoniall , let the learned judge . all the other differences assigned by erastus i leave , as not concludent against us , they tend all either to blame god , who should punish some legall uncleannes , that is , altogether against the will of man , with any punishment at all , as the three first differences insinuate . or , . that god punished some legall uncleannes more severely then homicide and morall uncleannes , as the . difference doth insinuate , and the . difference . and this is to challenge god , to whom i desire to ascribe a soveraignty , both in punishing , or pardoning as he thinketh good : or in punishing more severely , or more mildely these same sinnes , or in punishing greater sins with lighter punishment , and with a heavier rod lighter sinnes . erastus . any legally unclean was debarred from the temple , the difference was onely in the time , but you debarre not all wicked men from the supper . ans . the most that were legally unclean , were also morally unclean , in that they willingly transgressed a known law ; ergo , legall uncleannes , was also morall uncleannes . . though we debar not all wicked men , but onely the scandalous , yet we have in readinesse vengeance against all , and so against latent disobedience , which is a high censure , in debarring hypocrites from heaven ; and we conceive legall uncleannes as the monthly diseases of women , night pollutions , want of circumcision did typifie much naturall and originall heart corruption , which cannot be punished by men or the church ; but it followes not , because legall uncleannesse signifieth some other uncleannesse then that which is scandalous and censurable by the church ; ergo , it signifieth not sinnes scandalous and censurable by the church . erastus . he that was legally unclean a long time , or all his life , as a leper ; was not esteemed as no iew , or uncircumcised , or a damned man , he was to keepe the sabbath ; yea , none unclean were excluded from the sacrament of the generall expiation in the . moneth , lev. . and . yea , every soul under the pain of cutting off , was to afflict his soule that day : then the lepers were not as heathen and publicans and condemned men , yea the magistrate could not punish a man for leprosie . ans . this is a poor argument , because ceremoniall excommunication differeth from christian excommunication ; ergo , the former is not a type of the latter , it followeth not . isaacs blood was never really shed , christ was really crucified , isaac was not mocked , spitted on , did not wear a crown of thornes , iews and gentiles crucified him not , between two theevs . ergo , isaac was no figure of christ offered for our sins , it followeth not . . nor are lepers no iews , but in some respect , they might no more come to the temple . . nor amongst the people of god , nor . eate the passeover , then heathens might doe ; and so are the excommunicated with u● , they are not exempted from faith , repenting , afflicting their soule for the sinnes of the land , nor are they eternally damned , so they repent . but erastus hath no ground to say , because the unclean were to afflict their soules , and abstaine from servile worke in the day of atonement , ( as our excommunicants are not loosed from the duties of the ten commandements wholly , but from some publike church duties ) but i see not how it followes ; ergo , the uncleane were to come to the holy convocation in the day of expiation , and to observe the publike solemnities with gods people ; one law of god is not contradicent to another , and the leper and unclean were separated , ergo , god could not tie them to be mingled with his people . . the leper was not punished by the magistrate , for he suffered onely for his leprosie . but it followeth not that the magistrate should not punish a person obstinate to the church . erastus . when some uncleane persons were debarred from the tabernacle and sacrifices , many wickedmen were admitted : ergo. moses both commanded men , at the same time , to come to the holy things , and not to come . answ . moses bade the unclean come , he bade all clean , so they were not scandalously and openly wicked , come ; and some came that were not bidden , but rebuked for their coming , as ier. . . . psal . . . here is no contradiction . erastus . there be no figures of things present , but of things to come ; morall uncleannesse was present , at least there be no figures of things that incurre in the senses , as theft and homicide . ans . circumcision , the lords supper , are signes and symbols of things present , as of originall sinne , our present union with christ , and communion of love amongst our selves , col. . . cor. . , , . . scandals , as they are spirituall wickednes , incurre not in our senses , yet other wayes they are visible . . christs dying was both tyipfied to iohn the apostle , and mary , and his death incurred in their senses , they saw him die . so was christ raised from the dead , typified by ionas in the belly of the whale , and with their eyes they saw him , after he rose againe . erastus . houses , cloaths , trees , stones , were capable of legall uncleannes , men onely of morall ; legall uncleannes is a qualitie , wickednes morall is in actions . ans . i am ashamed and wearied to put in paper such childish things , all this will not prove that legall uncleannes is no type of morall uncleannes ; isaac was but a man , moses a man onely ; ergo , they cannot be types of christ who is more then a man ; bread and wine are some other thing then christ , then cannot these be symbols of christ , and our spirituall communion with him . i see nothing here , but a challenging of gods wisedome , who hath chosen leprosie bodily , to figure out sinnes spirituall leprosie . erastus will say not so , leprosie is in the category of quality , and sinfull actions in the category of actions . erastus . legall uncleannes , signifieth naturall corruption , not scandals . ans . yea but leprosie and other uncleannes legall , was contagious and infectious , and did relate to wicked actions that infect as a canker ; sin originall being common to all ▪ is not that contagious from one to many ; nor did the lord ever command separation for sinne originall , but for transgression of ceremoniall lawes he did . erastus . the ceremoniall uncleannes does typifie the justification , and washing of a sinner in christs blood , because no unclean thing can enter in the new ierusalem , and so the scripture , rev. . esa . ● . ioel . acts . and it shadowes out no such thing as excommunication out of the church . ans . all the arguments that erastusmade to prove that legall separation and uncleannes , proveth not excommunication and morall uncleannes , will with the same force conclude , that legall uncleannes is not that which excludes men out of heaven , as for instance ; to begin with the last , legall uncleannesse signifieth sinne originall , not wicked actions , therefore it signifieth not scandals , then by this legall uncleannes that caused legall separation , is signified mens exclusion out of the high jerusalem , for onely sinne originall , not for actuall sins . this type must be a lying type , for actuall sins especially deba●res us out of the new jerusalem , rev. . . c. . . cor. . . . legall uncleannes and corruption of nature , differ as much as legall uncleannes and actuall wickednesse . but erastus said the former cannot typifie the latter . . because legall uncleannes is often involuntary , . it is not universally forbidden . . many godly men may be legally unclean , but actuall morall wickednesse is not so , even so say i. . all naturall or originall uncleannes is voluntary in adam . . is universally forbidden . . it cannot consist with that holines which we must have , or we cannot see god. . by erastus his fourth difference , legall uncleannes was otherwise punished then naturall corruption , for naturall corruption is punished with the first and second death , ephes . . . rom. . , . the like may be said of all the rest . . numb . . . shame was unseparably annexed to leprosie with contagion , so leavening of others , and shame is annexed to ●oul scandals , and annexed to casting out of the church , cor. , , . thes . . . gal. . , . but though a necessity of washing may be holden forth to us in legall uncleannes , ere we enter into heaven ; yet not so directly as in legall separation , for in it men scandalous are excluded out of the church , least the uncleane should infect the clean , as is cleare as the light , num. . . hag. . . gal. . . . cor. . , . but wicked men are not excluded out of the new ierusalem in heaven , for fear they should infect and defile any person in heaven . . separation from the church is medicinall , num. . . that the party may be humbled and pardoned , cor. , , . that the spirit may be saved in the day of the lord , cor. . . and the man shamed for his further good , thes . . . but exclusion of men out of the new jerusalem for their uncleannes , rev. . is not medicinall , that they may be humbled , but for their everlasting shame and destruction ; and therfore a separation from the church by way of discipline is here intended , not any exclusion out of heaven . erastus . all legall uncleannes is punished with exclusion , but no man for corruption of nature is excluded out of the church . ans . we grant all , and therefore legall uncleannes did hold forth actuall scandalousnesse , not naturall corruption . erastus . the actions of unclean men were punished by death , ergo , not by exclusion out of the church . ans . the antecedent is not universally true : capitall faults , as i said before , were onely thus punished ; the consequence is null . erastus . he that was legally unclean did defile all beside him , even vessels , places , garments ; but theeves , adulterers doe not defile , but these that consent to their wickednes ; nor did they defile the places ; the adulterous women brought to the priest and temple , did not defile the priest or temple , ioh. . nor did moses and others abstain from the worship , the manna , &c. because many wicked men did partake thereof , nor were the vessels purified after wicked men touched them ; therefore it followeth not , because god is more offended with the sacrifices of the wicked , then of those that are onely legally uncleane , that therefore wicked men are no lesse to be debarred from the holy things , then those that are legally unclean . ans . this is to dispute with god ; god made a law , that he who being legally unclean , should touch men or things legally unclean , should pollute ; this law , god freely made as a positive statute ; who can tye god to make the like law touching those that are morally uncleane ? no man : now because god made no such law , it leaveth not off to be the sinne of the priests , that they brought the uncircumcised in heart to the sanctuary , as god complaineth , ezek. . , . c. , . and that the church should hinder the wicked to pollute the holy things of god. . the adulterous woman was brought to the priest and temple to be judged , god had so commanded , and therefore no wonder she polluted neither priest nor temple , but had shee not polluted the passeover morally , though i say not ceremonially , if she had eaten without repentance and offering for her sinne ? i thinke she would . erastus . though god punish not pollution of holy things , by debarring men from them , it followeth not that he winketh at them , for he punisheth them with death , and more grievously . ans . but by this that god punisheth the pollution of non-converting ordinances with death , we gather that the church should also hinder the pollutions of them , and punish swine that trample on pearles , and not prostitute holy things to their lust . beza said , those that were unclean , had need of sacrifices , ergo , they were guilty of sinne . erastus saith , that externall uncleannes was not sinne , but because it put us in mind of our naturall corruption , that had need to be purged in christs blood . ans . the breach of a law is sin , a ceremoniall law is a law. . it was punished often with cutting off from the congregation , but god did not cut off men from the congregation for naturall corruption , as erastus granteth . erastus . if legall uncleannes were sinne , god would not have commanded it : but god commanded , or at least permitted the priests and others to pollute themselves with the dead , levit. . ezek. . ans . it is weakly argued , for the father to kill the sonne , then should be no sinne ; god commanded abraham to offer up his son isaac ; it is not properly a defiling , nor a sinne , when god levit. . willeth the priest to be neer those of his kin when they die , it is gods owne exception from the law , though to come neere to others when they are dead be sin . gods commanding and forbidding will is the formall cause and rule of obedience and sinne . erastus . where finde you that the priests were to judge whether any had repented , that so he might be admitted to the temple ? ans . it is written , ezek. . . c. . . the priests should not have admitted the uncircumcised in heart to the sanctuary ; ergo , they should have tryed if they were such ere they admitted them . yea , if in the very day of his oblation ere he offer , the sinner must first restore what he hath unjustly taken away , lev. . , , . ergo , the priest except he rule unjustly , should judge whether he have first restored it in the principall , and added the fift part more into it , levit . . . as ezra the priest stood up , and said unto them , yee have transgressed , and have taken strange wives , — now therefore make confession , and separate your selfe from the people of the land , and from the strange wives , ezra , c. . v. , . and this they did ere they sacrificed ; ergo , the priests judged of their repentance , before they were admitted to sacrifice : and the washing of the hands in innocency before the person compassed the altar , psal . . . must be tryed by the priest , if not , the priest offered to god the sacrifice of fooles , and did eate the sinnes of the people , in offering for contumacious impenitents . erastus saith , the putting away of their wives was a civill busines , and belonged to the magistrate . ans . ezra was a priest , and shechaniah saith , ver . . arise , this matter belongs to thee , and he is ordinarily called ezra the priest . chap. . quest . . how erastus acquitteth himselfe , in proving that the place mat. . maketh nothing for excommunication . erastus . the scope of the lord is to teach how great an evill scandall is , and how without offence scandals of vveake may be removed , because vvhen vve referre an injury to the judge , the vveak may be scandalized : he speaketh not here of great injuries to be removed by excommunication , but of lesser , and private ones betvveen brother and brother , before we bring them before heathen judicatures proper to heathens and publicans . ans . there is no scope of our saviour to prevent heathen judicatures dreamed of in the text , nor a shadow thereof , vel per decimam tertiam consequentiam . . he speakes not of small injuries onely . . christ must not be straitned in his words ; he speaks of scandals in generall , ver . . woe to the vvorld , because of offences , they be not light that bringeth a woe upon the world . . he saith indefinitè , if thy brother shall trespasse against thee , this is comprehensive of all offences . . hee speakes of such offences , from which i am to gaine my brother . verse . but i am to gaine him from all , great or small . . he speaketh of such as i must bring before the church , in case of my brothers obstinacy ; but that is comprehensive of all , verse . . he speaketh of such as are bound in heaven , these be great and small , verse . . he speakes of such as i must forgive , v. . but i must forgive all to seventy seven times as luke . . he speaketh of such as being persisted in , maketh a brother no brother , but as a heathen and a publican , but great and publike scandals rather doe this , then small and private ones . erastus . the sense is when thy brother , that is , any iew , doth thee an injurie , study to reconcile him to thee thy self alone ; if thou speed not so , assay the same before two or three witnesses : but if neither so thou can free thy self of injurie , tell the synedrie , that is , tell the magistrate of thy people , or thy own religion ; but if he will not heare the magistrate , then thou mayest without the offence of any , deale against him , as a publican , and aninjurious heathen , who will acknowledge onely the roman judicature , and pursue him there . ans . if this be the sense , it is farther from the understanding many miles then the words ; a common reader may come after , and finde a more native sense . . if thy brother offend thee , &c. should not be restricted to the iews onely , nor the gentiles onely , the disciples , for the most were gentiles and neerer christians then iewes . . brother is as large as the offender , as those of the church . . as large as the offender , to be gained , paul was to doe what he could to gaine iewes and gentiles , and both may offend . . christs scope is not so much to free the plaintiffe from injuries , ( it is a carnall like glosse ) as to remove scandals and stumbling blocks out of the way of both ; and gaine the offenders soule . observe that the exposition of erastus is so wilde , that sense , scriptures , or greeke authors cannot dream that ( let him be as a heathen ) can be in sense all one with this , pursue him for his injury before the roman judicatures . but the exposition we give according to the word in its first notion , doth offer it selfe to the understanding : for , let him be to thee , as an heathen , is , let him be counted as one that is without the church , and not of the people of god , as the word heathen is t●●en , levit. . . king. . . psal . . . psal . . . psal . . . jer. . . lam. . . ezek. . . lam. . . act. . . cor. . . eph. . . thes . . . pet. . . rev. . . . it will be long , ere scripture make a parallell to this ; tell the church , that is , tell the king , tell the civill judge , that is , tell not the church ; for the church dealeth with spirituall armour ( and the king is not the church ) . with no force or violence , but the word and discipline ; . with the mans conscience , to gain the man to repentance , for so all christs three steps is to save the soul and to gain him to repentance . erastus layes a good iron club over the offenders shoulders , and brings the offender to a civilian , to whom christ never committed the gospel : what ? shall the justice of peace , preach christ to the offender , and wield the rod of christs power out of zion to him ? is there no way but that to gain a soul ? . he brings him to one who hath no weapon , to a magistrate , but a weapon of steel , the sharp sword ; or . will this magistrate not labour to gain him , which clearly is christs intent ( o he is greedy in his stairs to have the lost gained , as is ver . . . ) then christ misseth his end . but whether the man repent or no ( saith erastus ) the magistrate as such , must cudgell the offender . . it is admirable that ( let him be to thee as a publican and a heathen ) must be a new judicature , and this is to drive him to cesars tribunall ; a strange glosse : but . this will loose him out of hand ; will nero and the heathen judge , preach him back a submissive lamb to the iews ? but. . how do you this citrà offensionem , without scandalizing ? paul cannot advise what erastus doth ; he thinks christians should rather suffer injuries , then to implead a brother before a heathen judge , cor. . yea , but ere you suffer so ( saith erastus ) cause him to compear , and answer the highest heathen judge on earth , to teach him better manners : this is a vindictive-like way : . scandalous heathens will say , see how these disciples of jesus agree : . it s the highest rupture of love , cor. . erastus . by my exposition , i do not , as beza saith , take away a brotherly pardoning of all injuries , for though christ teach us how to compose and remove only private iniuries piously , and without the scandalizing of the vveak , it followeth not therefore christ teacheth that only private injuries are to be pardoned , doth christ teach no other thing ? i never thought that only light injuries are to 〈◊〉 pardoned : when either we chide him , or he vvillingly acknovvledge his fault , vve are to pardon him , for if vve must bring a small injury to the church , far more must vve bring a greater injury . ans . . christ would so many injuries to be pardoned , as is comprehended in this generall ( if thy brother trespasse against thee , rebuke him ) but this comprehendeth great injuries , and all injurie● : it being as erastus saith , parallel to lev. . . thou shalt not suffer sin in thy brother . what ? must we not suffer a small sin in our brother , because that were to hate him in our heart ? but we may suffer great sins in him , and not rebuke him ; yet that should not be hatred of our brother . . christ is not only teaching how to remove scandals ; but how to remove them by gaining our brother , even by telling the church ; if need be , that they may labour to gain him also , if one brother , and if one with two or three witnesses cannot gain him to repentance ; and so he would have all injuries pardoned , out of which we are to gain our brother . . it is too narrow a compasse , to which erastus draweth christ in his words , only to remove the scandall without offending the weak , to labour to remove only petty scandals and not great ; yea , and publick to our whole church : . erastus seemeth to imagine , if we draw our brother before the church , that is , the civill magistrate , we do not then forgive him , it being now a great injury , but he is deceived , we are to forgive our brother , and to pray for his forgivenesse ; even when we make the offence publick , and when he repenteth not , as christ did forgive as man , those that crucified him , though they did not repent , pet. . , , . luk. . , , . erastus cannot deny but great injuries should be brought before the magistrate , and a little injury , when an offender refuseth to obey the christian magistrate , must be a great injury , which maketh the man , as a heathen and a publican ; what is before answered , i shall not need to trouble the reader withall to repeat . erastus . the reason , vvhy christ speaketh here of the transaction of private iniuries , is because he speaketh alvvaies in the singular numher , if thy brother offend thee , rebuke him betvveen him and thee alone , take tvvo other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tell thou the church , let him be to thee , as a publican ; he that is excommunicated , is not excommunicated to one only , but to all the church . ans . this shall make the whole ten commandments , exod. and the whole gospel and the profession of it , rom. . . which are all spoken to one in the singular number , often in the second person to command private vertues , and forbid private sins only , and not to be laws obliging the church in publick duties , and to eschew publick sins . erastus answereth , let him be to thee vvho art injured , and to all that are injured , as a publican , not to the vvhole church , for there be some lawes that agree privatly to the magistrate , and to none other , some to parents , not to children , to masters , not servants , so neither is this precept to all christians as the decalogue is , and such like , but only to those that are privately hurt ; he saith not , rebuke every brother thou meetest with , but the brother that sins against thee . christ speaketh not in the third person , nor to the church , for the disciples were not the synedrie , or that church . ans . . it s most false , that all the precepts of the decalogue are all of them spoken to all and every man : honour thy father and mother that begat thee , is one of the commandments ; and it is not spoken to those that are onely parents themselves , and have their naturall parents dead : but doth it follow that that command doth injoyne private obedience , and forbid onely private , not publick disobedience to naturall parents : so the sixth command saith , if thy brother fall in a lyons den to the hazard of his life , pull him out ; if thou cannot rescue him thy self alone , take three with thee and assay it ; if thou cannot so rescue him , tell it to twenty : the man is not to rescue every brother here , but onely the brother that is in danger to be devoured with the lyon : will any say the law of the sixth commandment is given here , to one private man to help another in a private danger ? this ( rebuke thy brother ) is the law of nature , and it is under this , levit. . . thou shalt not hate thy brother in thy heart : and if i rebuke him not for sinne , any sinne , and the most publick , and so most offensive and scandalous to many ; i hate him ; nay , i am not so much to rebuke him and gain his soul , because the sin is an injury done to me , as because it is done against the majesty of god , and destructive to the offenders soule , and i must labour to gaine his soule . . erastus dreames that that is a private sin , which is done to one man , or one ranke of men ; to a magistrate , not a subject ; he is beguiled , an offence and publick stumbling-block may be laid before one man , and it is often a publick sin . . the speaking of it in the second person is nothing , for , if thou beleeve thou art saved , rom. . . is as publike and universall , as iohn . . whosoever beleeveth he is saved . the second person in all precepts of law and gospel ( and this , rebuke an offending brother , is both , ) is as broad as the third person , and as large in extent , except you say the verse iohn . . comprehendeth some more beleevers that are saved , then rom. . . which is against sense . . christ ought not to have spoken to his disciples as a church , because he is directing them as members and parts of a church , how to deale with an offender : but if he heare not the church , that is , the christian magistrate , he should die , saith beza . erastus answereth , but the church or iewish synedrie had not power of life and death now they were under the roman empire . ans . christ here then sheweth not a way to remove scandals , because the roman emperors sword is not christs spirituall way , cor. . the weapons of our warfare are not carnall , but mighty through god. erastus . by this same place , i cannot prove there is such a thing as excommunication , what is said to one is said to the whole church ; but it is said to one , that he should forgive an offending brother , seventy seven times in one day , if he acknowledge his fault ; ergo , there can be no just cause vvhy the vvhole church should not doe ▪ that vvhich every member is obliged to doe , but your presbyters vvill punish though any one should confesse his fault . ans . there is a twofold forgiving , one private , in passing the private revenge of the fault and grudge against the person of the offender : thus the whole argument is granted , for members and church both are to pray , forgive us our sinnes , as vve forgive them that sin against us : i hope the synedrie , the roman president , the magistrate , thus are obliged to forgive those whose heads they justly take from them , so luke . we are to forgive our brother seventy seven times a day , though he neither repent nor crave pardon , but far more , if he crave pardon . but by this argument the christian magistrate should use the sword against no bloody parracide , for he is thus to forgive him , and much more , if he say he repenteth . . to forgive , is to remit all punishment , and so what is said to one member of the church , is not said to the whole church . private men have not power of church-punishment to forgive it . the church hath a power limited by christ , that is to forgive and open heaven , in so farre as they see christ goe before , and see the man penitent , and therefore erastus his consequence is short , it followes not , that the church should no more excommunicate then one member . erastus looks farre beside the booke , in that he thinkes it is all one to forgive an injury , and to remove a scandall in the way of christ in labouring to gaine a brother . i may forgive one that offendeth me , and not labour at all to gaine his soul . erastus . we cannot expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against thee , against the church , because he saith after , tell the church , then the sense should be , o church tell the church . ans . it is not denyed by us , but that the scandall in the rise may be private , but erastus will have our saviour to speake onely of private scandals . . if one church shall offend another , the offended may admonish , and if the church be not gained , the offended church is to tell more churches synodically conveened , as may be gathered from christs scope , to remove all scandals between brother and brother , church and church . erastus . tell him between thee and him , if it be told me conscio , i onely knowing , then he hath sinned against me privately ; should i not reprove him before others , if he have sinned against others ? but christ will not have me to take any witnesses at the first . ans . . i may tell him between me and him , a publike fault : this proveth onely my admonition to be private , when the fault is known to twenty and scandalizeth them , and it proveth not the fault to to be private . but you will say , then i must take these twenty who are offended , no lesse then i am to goe my selfe . i answer , not so ; for . i may be ignorant that any knowes it , and i am not to uncover what god hath covered , except it were a sin that bringeth wrath on the whole land , as blood , and the canaanites sinnes . . though i should know twenty were offended , charity will bid me try , if i onely can gaine him , and then love maketh the worke easier to twenty . erastus . but matthew and luke compared together , doe teach that christ speaketh of such sinnes , as one brother may pardon another seventy seven times ; and the question of peter to christ , how oft shall my brother offend , and i forgive him ? saith that christ speaketh not of the sinnes , that the church onely can forgive , for peter knew well , that he his alone could not forgive these sins , which onely the church and a multitude can pardon . ans . though it be true , matthew and luke c. . speake both of scandals and scandalous sins in generall , yet it is evident they speak of two sorts of scandalls ; luke speaketh v. . of scandals between brother and brother , which may at first be taken away by rebukes ; but he hath nothing of the churches part touching these . but matthew hath it at length , chap. . ver . , . , . . . the luke . . and matthew more distinctly , chap. . ver . . upon the occasion of peters question , resolveth a case of conscience ; how christians are to passe by in love the faults one of another , even to seventy times seven ; they are not scandals of one and the same nature , as erastus conceiveth : the former is , how we may gain an offending brother from the guilt of active scandall in giving offence to us , and that is by free rebuking ; and if that gain him not , then by taking witnesses and rebuking him ; and if neither that can do it , by telling the church , to which christ hath given a more powerfull way , to binde and loose in earth and heaven , saith matthew : luke speaketh onely of simple rebuking , which tendeth to the other two . the latter way , is how we our selves may be freed from passive scandall , if our brother provoke us seven times , or seventy seven times a day : this must be by a private pardoning , and laying aside all grudge , or hints of revenge toward our brother , and this is a great mistake in erastus , that he confoundeth those two scandals , which by two evangelists are distinguished , for peter upon occasion of the former church-scandals , proposeth the second , mat. . then came peter to him , and said , lord , how often shall my brother sin against me , and i forgive him ? peter asketh nothing of gaining the offender , and christ answereth nothing of gaining him , having satisfied them fully in that before : but peter came in with a new question , concerning private forgiving . . it is evident in the former , that christ speaks not of sins , that one brother may forgive another ; for then it were free to the offended , after two admonitions ineffectuall to gain the offender , to forgive and desist , as he doth in the matter of forgiving : but it is not free to him to desist ; if the offender refuse to be gained , and adde contumacy ; the offended cannot pardon the punishment ( he ought to remit the private grudge ) he is under a command of christ to tell the church , that is one punishment , and if he yet be obstinate , he is to be reputed as a heathen and a publican , that is another punishment , which a private man cannot dispense with : . he cannot dispense with christs command . . he cannot omit all lawfull means of gaining the soul of his brother ; for the law of nature tyeth him to it . erastus will have it a matter of holding off of an injury , only by complaining to the roman emperour , a carnall way . christ is on a higher and more spirituall strain to gain a soul , as is clear , if he hear thee , thou hast gained thy brother , rest there : but if he hear thee not , go yet on to gain him : take with thee two or three , then if he had been gained at first , a second admonition before two or three were needlesse . but if yet he be not gained , then go yet on , to seek the gaining of his soul ; and tell the church , and if the church cannot gain him : then let him be as a publican , and cast out : this is also a way of gaining , that his spirit may be saved , cor. . therefore this is most false , that christ speaketh of those sins which we may forgive : who can believe that it is credible that our saviour hath a more noble end , and more excellent then to gain a brothers soule ? or that he doth teach us in these words to discend from such a spirituall end , as the repentance of an offender , to a far baser end , to hold off injuries by fleeing to a heathen iudicature ? erastus . christ speaks of such sins , as the offender cannot deny before witnesses . but sins to be punished by excommunication , so hainous , as deserveth to be delivered to satan , he would deny ; ergo , he must speak of smaller sins . ans . this is for us , he speaketh of such sins that the offender will persist in , against the authority of witnesses , synedrie , or church and magistrates , as erastus thinketh while he be as a profane heathen ; ergo , he may deny them : . if we suppose three faithfull witnesses , who have seen and heard , such as will testifie the sin before the church , it is like to be a grievous and publick trespasse . nor would christ have the magistrate troubled , and the church offended for such sins as may fall out , in a brother , seven times ; yea , seventy seven times in one day , and may be , by private transactions pardoned , as erastus saith : how should erastus his civill throne , sink under threescore and ten scandalls in one day ? erastus . the church punisheth not the man for such sins , but dismisseth him as an injurious person . ans . true , if we believe erastus begging the question . . to declare a brother , no brother , but a prophane heathen , without christ in the world , nad out of the covenant of grace , must be the highest church-censure , & must be more highly punished then so . erastus . i call them light faults only compared with crimes punished by the law. ans . such as contumaciously defended , makes a man none of christs , but the prophanest living ; yea , of a believing jew , an apostate , and a heathen , deserveth to be punished by the judge . erastus . if the offended be willinger to suffer the injury then to compeer before a heathen judge , he may . ans . there be no smell of an heathen , or roman judge in the text , id erastus adjecit de suo . . it is not free to gain , or not gain , my brothers soul , or obey christs command , or not obey it . paul , cor. . forbiddeth us to implead our brethren before heathen judges ; erastus saith , christ commandeth the contrary : erastus answers , paul saith in these that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smaller matters , as of goods we should not . ans . it s true , paul giveth instance , in those that he calleth things of this life , but in opposition to the great matter of judging the world and angels : . paul saith generally ; ye go to law one vvith another , cor. . , , , . and he esteemeth it such a fault , that he saith of it , v. . knovv ye not that the unrighteous shall not inherit the kingdom of god. erastus . paul himself appealed to a heathen judge cesar . ans . true , but not for small offences falling out seventy seven times a day , for which the magistrate will not punish , such as these offences be , saith erastus , pag. . pag. . thes . . but being accused of a high crime of life and death . . he appealed not from a godly magistracy , such as the syned●y holdeth forth , but from bloody judges : . in matters not with saints , as cor. . and brethren to whom you are to grant pardons , seven , and seventy seven times a day , but with blasphemers , and murtherers of christ , act. . . thes . . . erastus . christ teacheth how private iniuries may be removed , vvithout offence by the magistrate , but not hovv vve may reduce to repentance a brother that giveth scandall . ans . there 's not a footstep of injuries , or magistrate , or sword in the text : . ver . . and all along he speaketh of scandalls that may hinder our entring to heaven , and these words ; rebuke him , thou hast gained thy brother , are clear as the sun , that he intendeth the offended , in all these steps , is to gain the soul of the offender . erastus . this is no argument at all , he speaketh of gaining an offending brother : ergo , his scope is not to repair any civill losse : but i pray you , a brother argueth an iniurious man , and convinceth him of his error ; hath he not first gained him to god , and then to himself , vvhile he maketh him of his enemy his friend ? can there be a better way of compounding private iniuries ? if his conscience be healed , will he not leave off to be iniurious ? ans . i may say , as he saith to that apostolick servant of god , holy beza , egregia vero ratiocinatio : the question is now touching the scope of christ , matth. . erastus proveth repairing of civill injuries to be christs scope , and how proveth he it ? because he that is gained to god by repentance , is a made friend , and vvill leave off to do civill vvrongs : iust as if one should say , the scope of the holy ghost , in the history of the creation , in the two first chapters of genesis , is to make the reader a good philosopher : why ? because he that understandeth the works of creation , the heaven , stars , sun , moon , seas , dry land , trees , herbs , &c. must not this man be an excellent astronomer , geographer , physiloge , & c ? so may he say , the scope of the holy ghost , in the ten commandments , is to make a man an excellent citizen of london , or paris , why ? how is that the scope of the ten commandments ? by erastus his argument , what better way can there be to make a good sociall civilian , then if he be well versed in the doctrine of the ten commandments ? so may i say , the scope of paul in the first eleven chapters of the epistle to the romanes , is to make a man love his brother , why ? because if he know god , and free justification by faith in christ , and our freedom from the law , and the doctrine of election by free-grace , and the like , he cannot but love his brother ▪ now how can that be christs scope , which is neither spoken in terminis ? nor so much as insinuated ? now to gain an offending brother is in terminis spoken , ver . . thou hast gained thy brother : so erastus granteth this is christs scope , but not his last scope ; and gaining of his soul he will have , but a scope for a civil end to hold off injuries : how carnall is the glos●e of erastus ? now the scope of erastus is never spoken , never hinted at : erastus cannot deny our scope , onely he will not have it the chief scope of the words ; the best ground he hath for his scope is that , tell the church , is , tell the civill magistrate . erastus to put a good face on the businesse , saith , scanning on the sense of the words , christ therefore saith rebuke him , matth. . that we may understand , that he is to be convinced of his error , and iniquity , that he may acknowledge it not onely to us , and before men , but far more to god , and so thou hast gained thy brother , and lost him , if he refuse to hear thee , that is , if he suffer not himself to be convinced , and do not acknowledge his fault , he is bound in heaven , and this is that which i would say , this gaining of him is the pardoning ( of a civill wrong ) that he may be received in friendship . ans . if christs inten●ion be , that he may rather acknowledge his fault to god then to the offender , as erastus granteth , then christs scope in these words , must be his spirituall gaining to god , not a civil depulsion of a civill wrong , but the former ▪ erastus granteth : . if spirituall gaining be intended in all the steps of our saviours progresse , and when this is obtained , the progresse doth cease ; then means rather crossing and thwarting that scope , then suitable spiritually thereunto , are not to be attempted : then is not civill depulsion of injuries our saviours scope in the words , but the former is true ; ergo , so is the latter ; the proposition is evident , from the nature of a scope , and end in any speech . i prove the assumption by parts . . if rebuking of an offending brother , gain him to repentance , then it is clear the offended man is to rest there , and not to tell the church or magistrate , for he hath obtained even the end , for which erastus contendeth , and who goeth about new means to compasse an end already obtained ? christ would never command that ; yea , when christ saith , ver . . if he hear not thee , then take with thee one or two more ; ergo , if he had heard him , he was not to take one or two more , and ver . . if he should neglect to hear them , he ▪ was to tell the church : ergo , if he should hear them , he was gained , and was not to tell the church ; ergo , spirituall gaining must be christs scope . . if to tell the church , be as erastus dreameth , to tell the civill magistrate , and then the roman emperour ; this was no suitable mean to gain the mans soul ; a club was never dreamed of by our saviour to compasse the spirituall end , or neerest scope of gaining any to repentance ; for the end of the magistrate , as a magistrate , is to bring no man to repentance , but to take avvay evil out of the land , to cause israel fear , and do so no more , to be an avenger of evil doing , far lesse is there any shadow of reason to dream that christ intended by cesars , or any heathen magistrates sword , to gain an offending brother to repentance , and that he commandeth the offended brother to use such a carnal mean so unsuitable to such a spirituall end . lastly , how a private brother cannot be said to binde and loose , i have cleared already . erastus . least these words ( let him be to thee as an heathen ) should seem to make the offender every way as an heathen ; therefore he addeth a restrictive word , ( and a publican ) and he addeth the article ● common to them both , so as he speaketh not of every heathen and publican , but of those who were conversant amongst the jews , and none of those would answer to any judge , but the roman emperour or his deputies , being the servants of the romans , to vex the people of the jews . ans . here is a groundlesse conjecture , for a publican was large as odious as a heathen , being a companion to sinners , and the worst of the heathen . . how proveth he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that heathen is meant of those heathen only , that were servants to the romans , and would acknowledge no iudge but cesar . . the iews themselves said , we have no king but cesar : . the holy ghost doth not restrict the heathen so ; what warrant hath erastus to be narrower in his glosse then the holy ghost is in the text. if in these , ( let him be as an heathen ) the threatning be perpetuall , to remove all scandals , to the end of the world ; when most of the heathen shall not acknowledge the iudicatures of heathen rome , then the word heathen must be as large as all heathen , all wicked and all scandalous men , such as publicans , and so there is no hint at the heathen romish iudge here , which is the way of erastus . but the former is true ; or this law of christ is to remove scandals amongst the disciples when the roman empire shall fall as the lord in his word hath prophecied . the scripture speaks not so , mat. . . vse no vain repitition in prayer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here is the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : can erastus say none use babling prayers but such heathen as were subject to the roman empire ? gal. . . that we should goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the heathen , here is an article also ; belike paul should preach to no gentiles but those under the roman empire : a frothie dream , gal. . . the scripture foreseeing god would justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gentiles . here also an article ; belike then no gentiles are justified by faith , but these that are officers to the romans , and vexed the iewes , act. . . henceforth i will goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the gentiles , act. . . paul told what things the lord had done by his ministery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amongst the heathen , act. . . that christ should shew light to the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to the heathen , not the romish heathen onely , except christ be a saviour to no other heathen in the world : i need not weary the reader to resute these unsolid conjectures of erastus . erastus . converted publicans were not scandalous , as touching their office ; ergo , a publican signifieth not one that is none of the church ; zachens after his conversion remained a publican . ans . converted publicans left not off to be publicans , but they left off to be such as went under the name of publicans ; that is , abominable extortioners and grinders of the poore : and therefore it followes well , that to be as a publican in the common speech of the iewes familiar to our saviour , was to be a wretched godlesse prophane man , without the church , and without god and christ in the world , as also the heathen were , eph. . , . cor. . . pet. . , . acts . . rom. . blasphemers of the name of god , and cor. . . yee know that yee were gentiles carried away with dumbe idols , eph. . . that ye walke not as other gentiles , in the vanity of their minde . . having the understanding darkned , being strangers from the life of god : these and many other scriptures confirmeth me much , that in christs time to be as a heathen and a publican , was to be cast out , whereas the man was once a brother , a beleever , and a member of the church , and in profession in the covenant of god , and a brother to peter , iohn and the lords disciples , and a christian and professing saint , as the disciples of christ were ; but now one who is turned out of that society , and as a gentile serving satan , walking in the vanity of the minde , as an uncircumcised man , &c. this is as like excommunication , as one egge is like another , we have cleare scripture for this exposition , but it is good erastus never gave us one syllable of scripture for his exposition ▪ nor can it be shewen that to be as a heathen and a publican by scripture , or any that ever spoke greeke , is to be in subjection to the roman empire , or lyable to their lawes , onely we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of erastus for it . erastus . who ever by no law of god or command was execrable , and could for no just cause be hated , by no law of god could bee debarred from the temple and holy things of god. but such were the publicans ; ergo , ans . . the major is false . the leper because a leper was by no law of god cursed , and execrable , nor was he worthy of hatred , but of pitty ; yet was he by an expresse law debarred from the temple and holy things of god. . the minor is false in the sense we contend for , the office of a publican in abstracto was not execrable , nor worthy of hatred : but the thing signified , and that which proverbially went under the name of a publican amongst the iewes , to wit , a professed extortioner , a robber , a grinder of the face of the poore , is both execrable and hatefull : the conclusion in the former sense is granted , and it is nothing against us : but in the latter sense , the assumption being false , the conclusion followeth not ; not to say that in ordinary , none was a publican , but he that was either an heathen , and so execrable , or then an apostate wretched leud iew. erastus . but i have demonstrated that no man was debarred from holy things for morall uncleannesse , then neither should a publican be counted a separated man , will christ command him to be cast out whom the iewes could by no law cast out ? ans . if we give the matter to erastus his word , all he sayes are demonstrations : let the reader read and judge . . all his argument here proceedeth on a false ground , while he contendeth so much to justifie publicans he presumeth ( to be as a publican ) to ●e in our sense all one with this , ( to be excommunicated . ) but . we lay the least weight on the word ( publican ) and more on this , ( to be as an heathen . ) . we take them not divisively , but as christ speaketh them , copulatively . we say , not to be excommunicated , is all one , as , let him be as a publican , but that to be excommunicated , is to be as an heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as a publican . erastus . the article ● is set before both the word ( heathen ) and the word ( publican ) by the holy spirit , which signifies either the very nature of the predicate ( heathen and publican ) or must put a great emphasis , and a great edge of difference between the heathen and publican here , and in other places , as these be not one , petrus est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , et petrus est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( peter is a man , ) and peter is the man , or that man. ) so when we say , pleasure is that good thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that chiefe happinesse ; we say more then when we say pleasure is good , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that publican must signifie a publican , as a publican , if there be an emphasis here common to both the heathen and the publican , now there can be no other thing in the matter of eschewing scandals common to both , but that both acknowledged no other but the roman magistrate , and therefore , except you make ( to be a publican , ) & ( to be debarred from the sacraments ) all one ; you have not another place in all the new testament for your excommunication , for no publican because a publican , was debarred by gods law , jure divino , from the sacraments . ans . . all the wits on earth cannot make us see another place for erastus his explication of this place matth. . and of cor. . but we hope it shall appeare we have more from scripture , to say for excommunication then this one place , or then erastus and all his party can say against it ; here is all that erastus can say against this strong place , builded upon one article ● ; a poore and ignorant grammattication . . he culleth out the word ( publican ) of lesse weight with us , from the word ( heathen ) and would prove that no publican because a publican , and for the office , was debarred from the iewish sacraments , which we grant ; for no office or place lawfull in it selfe , debarred any from ▪ christ ; centurions were hatefull to the iewes , and put over them by the romans , yet i should conceive the centurion , whose servant christ cured , luke . was a proselite , and a member of the iewish church , a lover of the nation , else i see not how the iewes would have accepted that he should build them a synagogue , as he did v . and publicans might have bin proseli●es also , but that which was signified by a publican to the iews , was no lesse odious then the name of a hangman or a most wicked and flagitio●s man , as matth. . , , . and by christ decourted from the number of the children of our heavenly father : amongst the iews it was counted abomination to eat with publicans , matth. . . matth. . . luk. . . and when christ saith , matth. . . of the rebellious iews ; verely , i say unto you , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the publicans and harlots shall enter into the kingdom of god before you : he clearly maketh publicans the wickedst of men ▪ shall these two , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make us think erastus were not dreaming , if he should from these words gather that christ , meaneth only of such publicans and harlots as acknowledged no other magistrate , but the roman magistrate ? and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubled in the following verse also . . let us retort this argument , he that heareth not the admonitions of brethren in secret , and of the church in publick , is to be reputed , not as a iew , or a brother and member of the church having right to the holy things of god , but as a heathen . now a heathen to the iews was no brother , and had no right to the sacraments , either of the iewish , or christian church , as is clear by the word of god , therfore he that heareth not a brother in secret , or the church in publick , is to be reputed as no brother ( i mean in that publick visible way he once was ) but as a heathen , who hath no right , iure divino , by gods law to the sacraments . . what means all this trifling about the article : ? say that the article ; should restrict heathens and publicans , to such and such heathens and publicans : i shall deny , in eternum , this consequence , ergo , he means no other but only such heathens and publicans , as did acknowledge no other magistrate , but a roman magistrate . there is no shadow in the scripture , or any greek author for the word , but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the qualitie and spirituall condition of any , especially when christ speaketh of gaining of souls , as here , mat. . . so i am sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth ioh. . . ma● . ● . pet. . . so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie mat. . . and elsewhere , enough i deny not but it may signifie a civill or naturall si●●●●tude , but christ doth here speake of neither , as is cleare . . if here a publican as a publican be meant , as erastus saith ; ergo , all heathens and all publicans are here to be understood ; ergo , not these only that had this common to them both , to wit , that they both acknowledged no civill magistrate but the romans , the contrary of which erastus asserteth . . yea , this is not emphatick and discretive of heathen and publican , christ acknowledged no civill iudge as king over the iewes at this time but onely cesar , when he said mat. . give unto cesar , the things that are cesars , and to god the things that are gods. and the iewes themselves did so when they said , we have no king but cesar ; if then to be as an heathen and a publican , bee all one as to acknowledge no king , nor judge but cesar , then to be as a heathen and publican , must be all one with this , to be as christ and the iewes , for this was common to heathens , publicans , iewes and christ , to acknowledge cesar was their onely king and civill judge . . they were the worst of the heathens and publicans , who in a peculiar manner acknowledged no lawfull iudge but cesar , and hated the iewes , the onely church of god most at this time ; ergo , if the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferre that a disobedient brother is most like these heathen , they must be greatest enemies to the iewes , and so remotest from circumcision , and all right to the holy things of god , being the worst of the heathen , and so erastus hath gained nothing , but lost much by his poore grammattication . yea , if the offended brother should repute the offender as the worst of the heathen , he is to esteeme him who was once a member of the church , in that he was obliged to heare the church , now as a heathen , and so no brother , no member of the church , and here erastus must grant that one brother may un-church and excommunicate any other for disobedience to the church , but the church may not . erastus . they are as absurd who say , by publicans here are understood wicked men , for then by heathen must be understood also the wickedest of the heathen , and not all the heathen dwelling in judea . ans . i deny the consequence , for by publicans are meant men wicked and unpure by conversation , and by heathen men unclean by condition , because without the church , and strangers to the israel of god , and without christ and god in the world . . we have proved what is meant by a publican , by evident scriptures , but that by a publican is understood one who acknowledged no magistrate , but a roman , no scripture ; no greeke author warranteth us to thinke it , never man dreamed it , but erastus . erastus . the pharises hindred not christ and his apostles to come to the temple . ans . christ was a born jew and circumcised ; yea , and what can the practise of the murtherers of christ prove ? it is no law. but the romans never sacrificed in the temple , but gave liberty to the iews to serve god , according to his word , and to hear christ preach , and that christ kept the ceremoniall law , and taught others , even the cleansed leapers so to do , matth. . is clear . erastus . private men do forgive , sins . matth. . luk. . ergo , to binde and loose is not a proper judiciall act of a court , matth. . christ speaketh not to peter only , but to all the faithfull , who by teaching one another , may bring one another to acknowledge their sin , and if they do it they are pardoned , if not , their sins are bound in heaven . ans . to these the keys are given , who retain and remit sins , as erastus saith : but these be such as are sent of christ , as the father sent his son , ioh. . . either in this place there is given power to binde and loose by publick preaching the word , or by some other place ; but this power to binde and loose by publick preaching , is only given to pastors and teachers , cor. . . eph. . . . and erastus granteth elsewhere , that every private man by his office cannot preach , nor administer the sacraments , and by no other place is this given to pastors , for i could elude all places , with the like answer , and say there is a publick baptizing and administration of the supper , by ministers and sent pastors only , and a private also performed by private christians ; yea , by a woman , and both are valid in heaven , and the binding and loosing of both ratified in heaven . . christ spake this to the disciples , who before were sent to preach , and cast out devils , matth. . and saith not , whom thou bindes on earth , but in the plurall number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what things you binde on earth , shall be bound in heaven . erastus saith all this upon the fancy , that binding and loosing of the church , and peters private forgiving of his brother seven times a day must be all one , which i do prove in another place to be different , and amongst other reasons this is one , because the church pardoning hath a threefold order : . between brother and brother : . before two or three : . before the church , and the end of all is the gaining of the offending brother , matth. , , , , , , . but the private forgiving of a brother , of which peter speaketh , mat. . , , . and luke , . is of an inferiour nature ; for i know not , if you can gain a brothers soule seven times a day , if he but say , it repenteth me , luke . . or seventy seven times , mat. . . these words , it repenteth me , said seventy times a day to the church cannot satisfie to the gaining of a soule , whereas to the private remitting of revenge , it were enough . we have the text to warrant us , that christ spa●e to stewards to whom the keyes are committed . erastus doth but wickedly assert , he spoke to those who were as christians in that act , but the text is cleare he speaketh of binding and loosing spiri●ually , which is nothing to the holding off of a civill injurie , which erastus saith is the scope of our saviour here , and how hungry must that sense be : that you deal with him as with an heathen , who acknowledgeth no iudge , but a roman judge , is a matter ratified in heaven ? . a private man is to forgive an injury even though the offender repent not , mat. . . rom. . , . col. . . but that pardon cannot be ratified in heaven . . see what we have said of binding and loosing before . erastus . though christ should speake this onely to ministers , yet it followeth not that he speaketh this to other presbyters . ans . that dependeth on the proving that there be ruling elders in the church , which i conceived have proved else where , from rom. . . cor. . . tim. . . i conceive when christ spake this , there was neither a formed presbytery , nor a formed church . erastus . christ saith not , if two or three presbyters , or two or three ministers agree in one , i will heare them , but where two or three christians agree . ans . nor doe we say , that two or three can make an excommunicating church , but christ argueth a minore , if the lord heare two or three on earth , farre more will he heare a church , and ratifie in heaven what they doe in binding and loosing offenders in earth ; but how shall these words agree to the interpretation of erastus ? for he expoundeth two or three and the whole church , to be but one christian magistrate ; can he be said to agree to himselfe ? or can one or two or three meet together in christs name ? and what coherence is here ? two or three conveeneth to pray that he that will not hear the christian magistrate may be dealt with as a heathen man before the roman judge , how violent and farre off is this glosse , and how unsuitable to the text ? erastus . what other thing is it to a private brother , to gain another to himselfe , and to god , then binding and loosing in heaven ? ans . to bring him before the civill magistrate either christian or heathen , whose intrinsecall end by vertue of their office , is not to gaine , soules , but to draw the blood of ill doers , is farre from gaining of souls . erastus . though binding and loosing be judiciall and forinsecall words , they agree not to the ministery onely , but rather to the magistrate , except you say that in the time of christ amongst the iewes , there was a church court beside the magistrates court . ans . that they argue authority judiciall , is proved already by many scriptures , and judiciall authority ecclesiasticall it must be , which agreeth to the church , and it was never heard that the church especially in the new testament , doth signifie the magistrate . . there is no necessity to say there was a christian church court in christs time , because there was not a christian magistrate at this time , but the iewes had then a church-court , before which christ was conveened . caiphas being president , and the blinde man , iohn . who was cast out of the synagogue , for that he confessed christ . . christ speaketh of that which was to be , though in its frame not yet erected . erastus . christ hath the like words of binding and loosing , mat. . which signifieth also to preach the gospell , that he who beleeveth may be loosed , and he who beleeveth not may be made inexcusable , and therefore it is no other , but to pray a brother to desist from his injury , shewing him that that is acceptable to god : for to binde and loose in all the scripture , is never to debarre any from the sacraments ; if you divert your brother from doing an injurie , by declaring the will and wrath of god , out of his word , thou hast gained him , and loosed him , if he will not be perswaded , the wrath of god abides on him , and thou hast bound him . ans . if loosing and binding matth. . be preaching of the word of god , and loosing be christian forgiving of an injury , then are women who are taught in the prayer of christ , mat. . to forgive one another , invested with the keyes of the kingdome of heaven , to preach the gospell ; and why not also to administer the seals ? and so are all private men clothed with the keyes to take in and cast out at their pleasure , and what are ministers that are over the people in the lord , and watch for their soules ? . we never said , to binde was to debarre from the sacraments , except consequently onely , to binde , is to declare an obstinate man as a heathen , and so no member of the house of christ , and consequently to have no right to the bread of the children of the house , nor say we , that to excommunicate is formally to debarre men from the sacraments , it is to cast them out of the house : hence it must follow that the priviledges of the house belongeth not to them . . you may disswade a man from doing a civill injurie , and never gaine his soule , but the magistrates club , for which erastus contendeth in these words , cannot reach the soule . erastus . none can remit a debt but the creditor , nor pardon an injury but he who suffereth the injurie . ans . then none can binde and loose but private men , and the keyes of heaven are given to all private persons , nor can private persons by forgiving , so remit the person as he is loosed in heaven . . the church is offended at scandals , and are sufferers ; ergo , the church must binde and loose : let erastus teach us the way except by church-censures . erastus . casting out of the unclean is not to binde , because to purifie is not to absolve , the unclean might be purified by any cleane , and not by the priests onely . ans . the legall purging of the leper , was onely by pronouncing him ▪ cleane , and could not be done but by the priest , and it was a loosing of him . erastus . where christ instituteth any new ordinance , he omitteth nothing that is substantiall , but here he speaketh nothing of publike sins , for which you doe especially excommunicate . ans . christ according to the minde of erastus does here institute a throne for the christian magistrate , how doth he then institute a way how the christian magistrate may remove private scandals and not publike ? for publike scandals hurt the church ten to one more then private doe . christ speaks of sins in their rise private , betweene brother and brother , but he speaketh of publike scandals , of such as will not heare the church , and for these onely we excommunicate . . tha● is not true , that any one place of scripture , where an institution is that all the substantials of that institution , should be expresly set down in that place , it is enough that all be held forth in either one scripture , or other , as in christs sufferings , baptisme , pastors , &c. erastus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again i say unto you , if two of you shall agree on earth , these words must referre to private men , not to the church , it is cleare that christ speaketh nothing of two , as hee doth in this verse , but when he saith that one private man is to rebuke and gain another private man ; nor is it enough to say its an argument à comparatis , for if the same thing be not kept in both extreames , it is a vaine comparison if you say a childe understandeth this ; ergo , an aged man understandeth it , it followeth well . but if you say a child understandeth this ; ergo , an aged man is rich and good ; who would not laugh ? but if god heare the prayer of two ; ergo , farre more will he heare the prayers of the church , it followeth not , except you say , if those things that two or three bindes on earth be ratified , how shall we thinke , that that is ratified which the church bindes and looses ? ans . here is nothing but grammatications that cannot convince : it is true , that christ speaking of two , he speaketh of private men , but many will not grant so much , for they say , that by two the smallest number is meant , a church of the fewest , by a synecdoche , and two may be taken for a small convention and number which doe literally exceed two , jer. . . rev. . . i will give power to my two witnesses ; they be more martyrs who witnessed against babylon then two literally , and this exposition seemeth to me as good as the other , and then if the smallest church doe binde and loose in heaven and earth , so much more the church ; and so all shadow of this unsolid grammattication is removed . . the proportion is well kept , if two praying on earth be so heard in heaven , as by their prayers , they may obtaine that these be ratified in heaven which they aske on earth ; farre more is that ratified in heaven , which the church in a judiciall and authoritative way , doth on earth , in the name of christ : for praying of private christians , and publike and authoritative binding of the church doe both agree in this , that the father of christ ratifieth both in heaven , which is a due keeping of proportion , and not such a crooked comparison as erastus would make between an aged man , & a rich & good man . though two private men have the same analogicall binding in heaven and earth with the church , it followeth not that the binding of the church is not a church-binding , as the binding of the two private men is also a binding , but no publick , no church-binding . . how shall christs words keep either sense or logick with the exposition of erastus ? if he will not hear the christian magistrate , complain to the heathen magistrate ; and again i say , if the lord hear two praying on earth , far more will he ratifie in heaven , what a prophane heathen magistrate doth on earth against a christian offender ; judge what sense is in this glosse . erastus hath no reason to divide these words , ver . . again i say , if two agree , &c. from ver . . . because they are meant of the magistrate ( saith erastus ) against all sense , and joyne them to the words of the. . and . verses : for there is no mention of binding and loosing by prayer , ver . , . but only of rebuking , and here erastus shall be as far from keeping his proportion , of rebuking and praying , as he saith , we do keep proportion between church-sentencing and praying . to theophylact chrisostom and augustine , beza answered well , and erastus cannot reply : . if there be binding and loosing between brother and brother in the first and second admonition , before the cause be brought to the church , what need is there of binding the man as a heathen before the heathen magistrate ? and what need of the heathen magistrates prayer to binde in heaven ? was there ever such divinity dreamed of in the world ? erastus . these words , tell the church prove only that the church hath the same povver to rebuke the injurious man , that a private man hath , this then is poor reason : the church hath power to rebuke an offender ; ergo , it hath power to excommunicate him . ans . all know that christ ascendeth in these three steps : . erastus granteth the cause is not brought to the church , but by two or three witnesses which is a judiciall power , as in the law of moses and in all laws is evident : if he hear not a brother , he is not to be esteemed , as a heathen and a publican , but if he hear not the church , he is to be reputed so . . we reason never from power of rebuking to the power of excommunication ; but thus , the church hath power to rebuke an offender , and if he will not hear the church , then is the man to thee , that is , to all men , as a heathen and a publican ; ergo , the church hath power to excommunicate . erastus . christ speaketh of the church that then was : how could he bid them go to a church that was not in the world ; they having heard nothing of the constitution of i● ? did he bid them erect a new frame of government , not in the world ? ans . he could as well direct them to remove scandals for time to come , as he could after his resurrection say , mat. . , . go teach and baptize all nations , which commandment they were not presently to follow , but act. . . to stay at jerusalem , and not to teach all nations , while the holy ghost should come : i ask of erastus , how christ could lay a ministery on his disciples , which was not in the world ? what directions doth christ , mat. . and luk. . give to his church and disciples that they had not occasion to obey many years after ? is how they should behave themselves , when they should be called , before kings and rulers : . nor were the apostles who were already in the room of priests and prophets to teach and baptize ( he after being to institute the other sacrament ) to wonder at a new forme already half instituted , and which differed not in nature from the former government , save that the ceremonies were to be abol●shed . erastus . only matthew mentioneth this pretended new institution , not luke , not mark , the disciples understood him well , they aske no questions of him , as of a thing unknown , only peter asked how often he should forgive his brother . ans . this wil prove nothing , iohn hath much which we believe with equall certainty of faith , as we do any divine institutions ; shall therefore erastus call the turning of water into wine , the raising of lazarus : the healing of the man , born blinde , and of him that lay at the pool of bethesda , christs heavenly sermons , io● . cap. . , . his prayer ▪ cap. ▪ which the other evangelists mention not , fi●men●a hominum , mens fancies , as he calleth excommunication ? . did the disciples understand well the dream that erastus hath on the place , and took they it as granted , that to tell the church is to tell the civill magistrate ? and that not to hear the church is civill rebellion , and to be as a heathen is to be impleaded before cesar or his deputies only ? this is a wonder to me ; matthew setteth up this way , an institution of all church-government , which no evangelist , no word in the old , or new testament establisheth . erastus . christ would not draw his disciples , who were otherwise most observant of the law , from the synedry then in use , to a new court , where witnesses are led before a multitude and sentences judicially set up , it had been much against the authority of the civil magistrate , and a scandall to the pharisees , and the people had no power in christs time to choose their own magistrate , therefore he must mean the jewish synedry : if by the church we understand the multitude , we must understand such a multitude as hath power to choose such a senate , but there was no such church in the jews at this time . ans . that the church here is the multitude of believers , men , women , and children , is not easily believed by us . . and we are as far from the dream of a meer civill synedry , which to me is no suitable mean of gaining a soul to christ , which is our saviours intention in the text. . erastus setteth up a christian magistrate to intercept causes and persons , to examine , rebuke , lead witnesses against a iew before ever cesar their only king of the iews , or his deputies hear any such thing , this is as far against the only supream magistrate , and as scandalous to the pharisees , as any thing else could be : . had not iohn baptist , and christs disciples drawn many of the iews and profylites to a new sacrament of baptisme , and to the lamb of god , now in his flesh , present amongst them ? this was a more new law , then any ordinance of excommunication was , especially since this church was not to be in its full constitution , till after the lords ascension . erastus . it is known this anedrim delivered christ bound unto pilate , condemned steven , commanded the apostles to be scour●e● and put in prison . tertullins saith of paul before felix , we would have judged him according to our law ; paul said , act. . to anani●s , thou sittest to judge me according to the law , act. . p●ul confesseth before agrippa and festus , that he obtained power from the high priests , to hale to prison and beat the christians , and paul for fear of the iniquity of this church or sanedrim , dealt with them as heathen , and appealed to cesar . ans . but by what law of god did they this ? it is not denyed but the iews synedrim being two courts did inflict punishment ; but that christ establisheth a civill sanedrim as a mean , matth. . to gain the soul of a brother is now the question ; we utterly deny this , and gave reasons before thereof , to which i adde , if any obeyed not the church , that is , the sanedrim , as erastus saith , they might be stoned to death as steven was : was this christs milde way , to cite them onely before the romane senate ? were dead men capable of answering to any further iudicatures ? . the last step of conveening heathens and publicans before the romane senate , according to christs order is not to be observed with them , for even heathens and publicans , are so far forth our brethren : that . we are not , when they offend us , to suffer sin in them , but to rebuke them as christians , lev. . . for this is the law of nature : the law of nature will teach us not to hate an heathen in our heart . . we are to labour to gain all , even those that are without the church , cor. . , , , . pet. . . and this is christs way of gaining all , to rebuke and admonish them : ergo , it was never christs meaning to deal with heathens and publicans so , as at the first we are to drag them before the heathen magistrate , that by his sword he may gain them , or take away their life ; yea , and erastus granteth in ecclesiasticall crimes , that the iews had power of life and death , in the matter of steven and of paul , if he had not appealed to cesar to save his head : josephus de bel . judaic . lib. . cap. . antiquit. lib. . cap. . but in things politick , cesar took all power of life and death from them : hence only is christs time the footsteps of the two distinct courts remained , and the priests , not the civill magistrate had the power of church-discipline . but all was now corrupt . chap. ix . quest . . the place cor. . for excommunication , vindicated from the objections of erastus . erastus . paul did nothing contrary to the command of christ : but christ excluded no man from the passeover , not iudas ; ergo , neither minded ●e to exclude the incestuous man ; he saith not , cor. . why debarred you him not from the sacrament ? but why did you not obtain by your tears and prayers , as augustine expoundeth it , that the man might be cut off by death ? ans . christ would not take the part of a visible church on him , to teachus that none should be cast out of the church for secret and latent crimes : . paul did nothing without the command of christ : but christ neither in the old , or new testament , commanded his church to pray for the miraculous cutting off of a scandalous person ; give an instance in all scripture , except you make this one which is contraverted , your instance . erastus . paul cor. . absolveth the man from all punishment , and nameth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuking ; ergo , he was not excluded from the sacrament . ans . exclusion from the sacrament , is but one of the fruits of excommunication ; not formally excommunication ; yet he harpeth on this alway , that to be excommunicated , or to be delivered to satan , is but to be debarred from the sacrament . . the answer presupposeth he was excommunicated , we urge the place for a precept only of excommunication , if he repented to the satisfying of the church , there was no need of excommunication . . if the man cor. . was delivered from rebuke onely , and if that was all his punishment ; ergo , he was not miraculously cut off , for then he must have been miraculously cut off , and raised from death to life againe , unlesse miraculous cutting off had been no punishment : but if he was not miraculously cut off , because he prevented it , then with what faith could the whole church pray for the miraculous killing of a brother , and not rather that he might repent and live ? . in all the word of god , the intrinsecall end of putting to death a malefactor , is to avenge gods quarrell , rom. . . that all israel may hear and feare , and doe no more any such wickednes , deut. . . to put away the guilt of sinne off the land , numb . . , . that the lords anger may be turned away , and a common plague on the church stayed , when justice is executed on the ill doer , psal . . , , , . and it concerneth the church and common-wealth , more then the soule of the malefactor , and there is nothing of such an end here . but the intrinsecall end here , is , that the mans spirit may be saved in the day of the lord jesus , and this delivering to satan is in the name and authority , and by the power of the lord iesus , cor. . . . now the sonne of man came to save soules , not to destroy bodies , and burne cities ; and though by the power of christ , peter miraculously killed ananias and saphira , and paul stroke elimas the socererer blinde , yet these being miracles , we heare not that this was done by any interveening act of the church conveened , or by their prayers to bring vengeance , by a miracle , on the ill do●r . peter and paul doe both these not asking any consent , or intervention of the peoples prayers , but by immediate power in themselves from the lord jesus . . if any such power were given to the church , by their prayers to obtain from god a miraculous killing of all scandalous persons , who infecteth the church , in case the civill magistrate were an heathen , and an enemy to christian religion and refused to purge the church ; christ , who provideth standing remedies for standing diseases must have left this miraculous power to all the christian churches in the earth that are under heathen magistrates , or some power by way of analogie like to this , to remove the scandalous person , but we finde not any such power in the churches under heathen magistrates , except power of refusing to the offender the communion , and rejecting him as an heathen and publican that he may be ashamed and repent . . the whole faithfull at corinth , men , women and children and all the saints ( for to those all , i● this power given , as erastus saith ) must have had a word of promise ( if they ought to have prayed in faith as the prophets and apostles prayed in faith , that they might work miracles ) that paul was miraculously to kill the incestuous man ▪ but that all and every one who were puffed up , and mourned not at this mans fall , had any such word of promise i conceive not imaginable by the scriptures , for the proposition i take it as undeniable ; if paul rebuked the corinthians all and every one , because they prayed not , and mourned not to god , that paul wrought not this miracle in killing the incestuous man , they behoved to have a word of god , for their warrant , commanding them to pray : o lord give power to paul , to kill such ▪ an incestuous man miraculously : for such faith of miracles had christ , and all the prophets and apostles , joh. . . so did sampson pray in faith , judg. . . and elias kings . , , . and so did the apostles pray , act. . , , . and with them the church of believers , for working of miracles in generall ; for the apostles had a word of promise in the generall for working of miracles , mar. . , . but that the apostles had before hand revealed to them all the miracles they were to work : i cannot believe by any scripture , but that it was revealed to them upon occasion only , by an occasionall immediate revelation , do this particular miracle , hic & nunc : and this i am confirmed to believe : because elisha , kin. . was mistaken in sending his servant with his staffe to raise the dead son of the shunamite ( a pastor with nothing but a club and naked words cannot give life to the dead ) ver . . and therefore the working of a miracle in particular hic & nunc was not alwayes revealed to the most eminent prophets , such as elisha was ; and so i beleeve , as working of miracles on this ; and this man , came not from an habit in the prophets and apostles , far lesse from a habit subject to their free will , but god reserved that liberty to himself , to act his servants immediatly , both to pray by the faith of this miracle , hic & nunc , and to work this miracle , hic & nunc . now to the assumption : how can erastus or any of his followers assure our conscience that god had given the faith of miracles to all the sanctified in christ jesus at corinth , whom paul so sharply rebuketh , cor. . , , , , . that this being revealed to them by god , and they having the faith , that it was the will of iesus christ , that paul should kill , or ( as some say ) deliver to satan this incestuous man to be miracuously tormented in the body or flesh , as iob was , that he might repent ; is it like christ would reveal more of his will , touching every particular miracle to be done by paul , to all and every secure one in the church of corinth that were puffed up , and mourned not for this mans fall , then he revealed to the apostles themselves ? but i have proved that the apostles and prophets knew not , nor had they the particular faith of this , and this miracle , how then had all and every one of the church of corinth this faith ? now they behoved to have this light of faith of this miracle revealed to them , that this was christs will , that paul should work a miracle for the destruction of the man ; else the corinthians could no more be justly rebuked , because they prayed not to god , that paul might work this miraculous destruction of the man ( which yet he never wrought , as its clear , . cor. . he was not killed , but repented , and was pardoned ) then because they prayed not , that he miraculously might cure the criple man at lystra , act. . or that he might work any other miracle . now how was this revealed to all of the church of corinth that this was christs will ? if it be said , they were to pray conditionally that god would either by a miracle take him away , or then in mercy give him repentance to prevent destruction : . we have no surer ground for a conditionall and dis-junctive faith of miracles in the corinthians , then for an absolute faith : . if it was the will of christ , that the man should by himself be miraculously killed , why did not the apostle immediatly by himself kill him ? why ? it was the apostles fault as well as the sin of the corinthians , that the man remained as a leaven to sowre and infect the church ; yea , it was more the apostles fault then theirs , for he had only the immediate power miraculously to purge the church ; some may say , as the lord iesus was hindred some time to work miracles , because of the peoples unbelief , matth. . . so here paul was hindred to work this miracle on the scandalous man , because of their unbeliefe . ans . paul could not professe this ; for he had not assayed to work any miracle of this kinde , as christ had done , matth. . but only sheweth them of a report came to him of the fact , and of their security , and not mourning : . paul should then rather have rebuked their unbelief , and not praying that god would miraculously destroy the man ; but this paul doth not . . paul rebuketh them , for not judging him , not putting him out of the midst of them : must that be pauls meaning ; pray to god that i may have grace and strength immediatly from god , to kill him miraculously , and to judge him . now they knew the apostle miraculously thus judged those that are without , as he stroke with blindnesse ; elymas who was without the visible church : i conceive the whole churches were to pray , as the apostles do with the saints , act. . . . that miracles may be wrought both on those that are without and within : but of this judging he saith , ver . . what have i to do to judge them also that are without ? do not ye judge them that are within ? . it is directly contrary to christs direction , matth. . which is , that by rebukes we gaine the offending brothers soul : now erastus will have him gained to christ , by removing his soule from his body , and by killing him . yea , the apostle writing of the censuring of those in thessalonica , who walked unorderly , and obeyed not the apostles word , which doth include such as breake out in incest , adulteries , murthers , is so farre from giving direction to kill them miraculously , that he biddeth onely keep no church company , nor christian fellowship with them , but yet they are to be admonished as brethren ; ergo , they were not to be miraculously killed , for then they should be capable of no admonition at all being killed ; and could there be worse men then was amongst the phillipians , enemies of the crosse of christ , whose end is destruction , whose god was their belly ? yet there was no blood in the apostles pen , he chides not the phillipians , nor the galathians who had amongst them men of the same mettall , gal. . , , , . ver. . , . nor the timothies who would have to doe with farre worse men , tim , . , , , , . nor titus who had to doe with wicked cretians , tit. . because they cryed not to god , for pauls bloodie sword of vengeance , that these wicked men might be cut off by satan , nor doth the apostle to the hebrewes draw this sword against those who sinned against the holy ghost , c. . c. . nor iames against bloody warriours , murtherers , adulterers , oppressors , c. . c. . nor doth peter and iude use this sword , or command the churches to use such carnall weapons against the wickedest of men , but recommended long-suffering , rebuking , the rod of church-discipline , to reject hereticks after admonitions . hence i argue negatively ; in all the scripture , never did the lord command that they should pray to god and mourne , that he would inflict bodily vengeance and death , or yet sicknesse on any scandalous professor , nor is there promise , precept , or practise in any scripture of this church censure . . erastus doth thinke a court of the church , that hath power to lead witnesses , judge and censure offenders an extream wronging of the magistrate , and an incroaching on his liberties , but here is a more bloody court , for if the whole faithfull are to pray for bodily death by the ministery of the devill , upon one of their own brethren , because he hath lyen with his fathers wife , or fallen in adultery , or murther , as david did : surely they must pray in faith , and upon certaine knowledge that he is guilty ; the law of god and nature must then have warranted the whole saints , women and children , to meet in a grand jurie and inquest , either to have the fact proved by witnesses , or to heare his owne confession ; else how could they pray in faith , if it was not sure to their conscience that the man had done this deed ? here is a jury of men and women , i am sure unknowne to the apostolique church . . a greater abridging of the magistrates power then we teach : the church shall take away the life of a subject & never aske the magistrates leave . . it is against christs minde , mat. . ●s erastus expoundeth it , that christians should go any further against an offending brother , then implead him before an heathen , though he adde injurie to injurie : but this wa● maketh the holy ghost sharply to rebuke all the saints when they are off●●ded , before the barre of heaven , by crying miraculous blood●e vengeance upon the offender . . it is evident this man repen●ed , and that the corinthians confirmed their love to him , and did forgive him , cor. . . . ergo , he was not miraculously killed . but we never read , where it was gods will and law that an ●ll doers life should be spared , though he should repent , because his taking away is for example that others may feare . . that evill , and as it is here , leaven may be taken away ; if then it had been bodily death , i see not how paul and the corinthians could have dispensed with it . . erastus doth not , nor can he confirme his unknown exposition by any parallel scripture of the old and new testament , which i objected to him in his exposition of matth. . let the reader therefore observe how weak erastus is , in arguing against pregnant scriptures , for excommunication . erastus . you must prove , that to mourn , because the man is not taken away , is all one , as to mourn that he is not debarred from the sacraments by the ministers and elders . ans . that is denyed ; to be debarred from the sacraments , is but a consequent of excommunication : . it is a putting of the man from amongst them , not by death , that we have refuted ; not from eating and drinking with him onely , that i improved before : ergo , it must be a church ou●-casting . erastus . paul might deliver the man to satan , though he did repent ; as the magistrate did punish malefactors , whether they repented or no● . an. ergo , he repen : ed , and was pardoned by the corinthians , cor. . . after he had been killed , which is absurd . erastus . if to deliver to satan , were nothing but to debar the man from the sacraments , ever while he should repent ; why should paul with a great deal of pains and many words , have excused himself to the corinthians , cor. . and cap. . and as it were deprecate the offending of them ; for they should know , that this manner of coercing and punishing , was , and ought to be exercised in the church ; if it was but a saving remedy and invitation to repentance , why were they sad ? they should rather have rejoyced , as the angels of heaven doth at the conversion of a sinner , then paul must have intended another thing . ans . this is a meer conjecture as erastus granteth most he saith against the place is ; for he saith , aliam conjecturam etiam addidi , such a violent remedy of repentance , as is the cutting off of a member from christs body , being the most dreadfull sentence of the king of the church , nearest to the last sentence , was to paul , and ought to be a matter of sorrow to all the servants of god , as the foretelling of sad iudgements , moved christ to tears , matth. . ▪ luke . , . and moved ieremiah to sorrow , cap. . . and yet christ was glad at the home-coming of sinners , luke . , , &c. these two are not contrary as erastus dreameth , but subordinate ; to wit , ( that christ should inflict the extreamest vengeance of excommunication , which also being blessed of god , is a saving , though a violent remedy of repentance , ) and ( to rejoyce at the blessed fruit of excommunication , which is the mans repentance : ) and the apostle cor. . professeth his sorrow , that he made them sad , ver . . and also rejoyceth at their gracious disposition who were made sorry : he is far from excusing himself , as if he had done any thing in weaknesse ; this were enough , and it is an argument of our protestant divines , to prove that the books of the macabees , are not dited by the holy ghost , as canonick scripture is ; because the author macab . . . excuseth himself in that history , as if he might have erred , which no pen-man of holy scripture can do : and erastus layeth the like blame on paul , as if he had repented that he made them sorry , by chiding them , for not praying for a miraculous killing of a brother : this is enough to make the epistles of paul to be suspected as not canonick scripture ; yea , paul saith the contrary , cor. . . now i reioyce , not that yee were made sorry , but that yee sorrowed to repentance , for yee were made sorry after a godly manner , that ye might receive dammage by us in nothing , and cor. . , . he exhorteth them to rejoycing , at the mans repentance , and to confirme their love to him , ( which demonstrates that he was now a living man , and not miraculously killed , ) and commendeth their obedience , v. . in sorrowing , as he did chide them that they sorrowed not , cor. . . so that paul is so farre from accusing himselfe for making them sad , that by the contrary , he commends himselfe for that , and rejoyceth thereat . and if the matter had been excommunication , while the man should repent , ( saith erastus ) they knowing this ought to be in the church , they should rather have reioyced , then bin sorry . and i answer , if the matter had been a miraculous killing of him , that his spirit might be saved in the day of the lord : should they not reioyce at his saving in the day of the lord , whether this saving be wrought by bodily killing , or by excommunication ? and so this conjecture may well be retorted . . they were not to bee sorry at the mans repentance , but to rejoyce ; yet were they to be sorry at the violent mean of cutting him off from christs body , as a father may be glad at the life and health of his childe , and and yet be sorry that by no other mean his health can be procured , but by cutting off a finger , or a hand of his childe . . they knew that miraculous killing ( as erastus dreameth ) was also a saving ordinance ( the remaining in the church , or not remaining is all one ) because paul chideth them , ( as he dreameth , ) that the man might be miraculously killed . erastus . what need was there that the corinthians with such diligence should intercede for the man , if they knew when he repented , he was to be received againe into the church ? now that they interceded for him is clear , for paul saith , cor. . . to whom yee forgive any thing , i forgive also . ans . because there is a great hazard in excommunication , of an higher degree of obduration and condemnation ; if the party be not gained . . i see no ground for this conjecture , that the corinthians interceded for him at pauls hand , for if he ought to have been miraculously killed , then whether he repented or repented not , both paul and the interceders sinned ; paul in being broken , they in requesting for a dispensation of a law , in which god would not dispense , as he that would request to spare the life of a repenting murtherer against gods expresse law , should sinne ; and paul should sinne in pardoning upon request , where god would not pardon . erastus . how excuseth paul himselfe that he would try their obedience , that c. . he would have their care for him made manifest , if he had not commanded a greater thing , then to debarre a wicked man from the sacraments ? ans . this is but a shadow of a reason against the word of god , for to be cast out of christs body , and not acknowledged for an israelite of god , and that in heaven and earth : and so to be debarred from the seals , is a higher thing then bodily killing , as to be received as a member againe , and to be written amongst the living in ierusalem , is like the rising from the dead , as may be gathered from rom. . . and is farre more then deliverance from miraculous killing . erastus . these words , ye was made sorry according to god , that ye might receive dammage of us in nothing , cannot agree with the purpose , they should have suffered no losse by obtaining pardon to a miserable man excluded from the sacraments , while he should repent ; but if he was to be killed , they should have lost a brother , and so suffered dammage . ans . the hazard of losing his soule , repentance not being so easie , as erastus imagineth , had been a greater losse , then the losse of a temporall life , the soule being to be saved in the day of the lord. erastus . paul requireth his spirit , and the power of the lord iesus to this worke ; ergo , it was more then to debarre from the sacraments . ans . erastus should prove ; ergo , it was more then to excommunicate . . ergo , it was rather more then bodily death . his seventh reason i hope after to examine . erastus . paul saith , he decreed to doe this , and does not command the church to doe it , or that the church alone should doe it : we never read that paul , whether alive or dead , did write to one , or many , to deliver any to satan , for the destruction of the flesh , that was proper to the apostles onely , as the gift of healing was , act. . and c. . and he writeth , he will come himselfe with the rod , and he himself tim. . delivered hymeneus and alexander to satan . ans . this is much for us , you never read that paul did write to one or many , and did chide them , because they prayed not that he might worke this and this particular miracle ; or that without error he might write this or that canonick scripture , and therefore because this delivering to satan , was commanded to the conveened together church , with his apostolique spirit , and warrant to deliver such a one to satan , and to judge him . v. . and to purge him out , and cast him out , therefore am i perswaded it was no miracle proper to paul onely . . how prove you that paul , his alone without the church excommunicated hymeneus ? paul saith that timothy received the gift of god , by his laying on him hands , tim. . . ergo , by the laying on of his hands onely , and not of the whole presbytery ? it followeth not , the contrary is , tim. . . . delivering to satan , v. . is all one with purging out , v. . as is cleare by the illation . i have decreed , though absent , to deliver such a one to satan . hence his consequence , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purge out therefore . . to deliver to satan , is either all one with judgeing those that are within , v. . and so with judging this man , and with putting of him out , v. . or it is not all one ; if these be all one , then hath the church a hand in this delivering to satan , and so it is not a miraculous killing . erastus granteth the consequence , if these be not all one , this is two judgings of the man , one of pauls v. . by miraculous killing , and another of pauls and the church , v. . this latter must be some church judgeing of those that are within the church , common to paul and the corinthians , as the words cleare , and which is opposed to gods judging of those that are without ; and this is so like excommunication , that erastus must make some other thing of it . now we cannot say that there was any miraculous judging of this man , common to paul as an apostle , and to the corinthians , the ordinary beleevers and saints , as erastus yeeldeth . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away the man , which is expresly commanded to the church of corinth , v. . must be the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and putting away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , v. . but that taking out of the midst of them is a miraculous killing of the man , as erastus saith , now this cannot be , for then the people must be joyned in the same work of miraculous killing with the apostle paul ; now both we and erastus must disclaim this ; ergo , there must be some common church casting out , common to both . erastus . to put away out of the midst of them , is not to debar from the sacraments , but to kill ; if it were but to extrude the man out of the society of the faithfull , what need was there of publick mourning ? and if he had been to be cast out amongst the heathen , how could the spirit be saved ? as is said , for without the church there is no salvation . ans . to put away out of the midst of them , is to put the man out of the congregation , as the word careh is expounded before , and is not to kill : were hymeneus and alexander delivered to satan , that they might learn not to blaspheme ? what learning or discipline can dead men be capable of ? . there 's need of mourning when any is cut off from christs body , it being the highest judgement of god on earth . . without the visible church altogether as heathens are , there is no salvation ; but to be so without the church , as the casting out is a medicinall punishment , that the soul may be saved in the day of the lord , is a mean to bring the soul in , to both the invisible and visible church , and putteth none in that state , that they cannot be saved , but by the contrary in a way to be saved ; so the man periret , nisi periret . erastus . it would seem , it may be proved from the text , that the man persevered not in that wickednesse , for the text saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he that hath done , and that hath wrought this deed , not he that doth this deed ; and therefore it seems paul would inflict punishment as a good magistrate useth to do ( even though the man repent ) and he saith , that his spirit may be saved , then the man repented . ans . . reconcile these two ( paul was as a good magistrate to kill the man , though he should repent ) and ( yet at their intercession ( saith erastus ) he did forgive him ; ) durst paul at the request of men , pardon a malefactor contrary to the duty of a good magistrate ? . can paul intend , in miraculous killing , only the saving of the mans soul , and knowing that he was saved , and having obtained his end , yet he will use the mean , that is , he will kill him ? or if he intended another end also , that others might fear , how could he not kill for this end ? a good magistrates zeal should not be softned and blunted , for the request of men . erastus he saith , he decreed to deliver the man to satan , for the destruction of the flesh , that the soul may be saved ; now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to give over , to permit ; here a person given , a person to whom , a person giving , to wit , paul , and the end ; wherefore , that the spirit may be saved ; it is , as if i would give my son to a master , either to be instructed , or chastised , so tim. . act. . . matth. . . matth. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mar. . the brother shall deliver the brother to death , and the lord saith to satan , behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i give him to thee , this is to deliver one afflicted , killed , condemned . ans . all this is needlesse ; to be delivered over , is to be recommended and taken in a good sense also , act. . . commended to the grace of god , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we deny not but to be delivered to satan , is to be delivered to be afflicted , but the question is , what affliction is meant here ; the affliction of the flesh say we , or of the unrenewed part , opposed to a saved spirit . erastus . it is unpossible that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction , can be shown to signifie the destruction of the desires of sinfull flesh in all the new-testament , it alwayes signifieth killing , death , destruction ; nor doth the thing it self compell us to take it other wayes here , nor for killing and death , as thes . . it is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill , destroy , crucifie , are so taken , but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in either sacred or prophane authors . ans . i conceive chrysostom knew greek better then erastus , the man was delivered to satan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that he might scourge him ( as he did job ) with a hurtfull boyle or some other sicknesse . hence as that learned and judicious divine , who hath deserved excellently of the protestant churches , petrus molineus saith on the place , chrysostom , homo grece eloquentiae r●rum exemplum , a rare example of grecian eloquence , doth think per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word destruction , not death , but some heavy torment to be meant ; and i am sure hieronymus , a man in the tongues incomparably skilled said , by destruction here , was meant jejunia & egrotationes , fasting and diseases : . nor need we contend for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in all authors of the world , signifieth destruction , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to destroy ; the question will rather be , what is meant by the flesh , but certainly it is in prophane greek authors as unusuall ( i except sacred greek authors , such as basil , chrysostom , who knew what mortification meant ) to speak as paul doth , rom. . . if ye mortifie the deeds of the flesh , ye shall live : let erastus finde me a parallel to that in the new testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i think erastus may not deny that this is to mortifie the sinfull works of the body of sin , yet aristotle , plato , lucian , plutarch , h●siod , homer , nor any prophane greek author ever spake so : we shall therefore deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth never to greek authors any thing but bodily death : for thess . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting destruction , is some more then bodily destruction . . we say it is unpossible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be showen to signifie in either old or new testament , a miraculous destroying of the body by satan , we retort this reason back upon erastus , his exposition is not tollerable , because it wanteth a parallel place , it is his own reason . erastus . the destruction of the flesh must be the destruction of the body , not of concupiscence , because he addeth that the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be saved , here the soul is opposed to the body . ans . though we should grant , that by the flesh is meant the body , yet it followeth not , it is the miraculous killing of the man , as i observed before . . it maketh nothing against excommunication ; for many learned protestants teach , that though to deliver to satan were a bodily punishment or conjoyned therewith , as the learned anto. waleus doth observe ; yet the apostle is clear for excommunication in this chapter ; & the learned molineus denyeth delivering to satan to be expounded of excommunication , and will have the destruction of the flesh to be some bodily tormenting of his body by satan , & so doth sundry of the fathers , especially ambrose , hyeronimus , augustinus , and chrysostom ; though augustine be doubtful : yet molineus saith , certum est paulum velle hunc incestum moveri communione ecclesia : sed id vult fieri ab ipsa ecclesia cor●nthiacâ , dicens , ver . . tollite istum sceleratum è medio vèstrúm : and that grave and judicious divine piscator saith , on the place ; that the forme of excommunication is this delivering to satan : but the destruction of the flesh , he thinketh to be the exhausting of the naturall strength of the body with sorrow for his sin , according to that prov. . . a broken heart dryeth the bones : and therefore it is to be observed that ●rastily , erastus insisteth most on those points and syllables of a text , whereon all divines , ancient and modern do place least strength for excommunication ; i might therefore passe all erastus his force against excommunication in these , and he shall be not a whit nearer his point . . but i shall follow him ; when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit are put together , i see no reason that the one should signifie the body , the other the soul : i know the contrary to be , rom. . . those that walketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the inordinate affections , and lusts of the flesh , are opposed to those that walk , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the spirit , and gal. . . the flesh , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) lusteth against the spirit , and the spirit ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) against the flesh , joh. . . that which is born of the flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is flesh , it is not that which is born of the body as body , and that which is born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the spirit is spirit , so rom. . . , . erastus should have shewed us such places wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh and the spirit signifieth the body and the soul , when the matter of salvation is spoken of as here , that the spirit may be saved , ver . . then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh is for the most part , if not alwayes , taken in an evil part , for the corruption of mans nature . erastus . how could they desire the apostle not to deliver him to satan , that he might ( as beza expoundeth it ) destroy his flesh , that is , bring him to repentance ? how could paul assent to such a petition ? how could the apostle write that he did forgive him ? did paul by forgiving him , permit him not to mortifie and destroy his flesh , and sinfull lusts ? ans . let erastus answer , how could the corinthians beseech paul not to kill him , that his soul may be saved in the day of the lord ? how could paul grant such a petition , as that the man should not be saved in the day of the lord ? how could paul by pardoning the man , permit , that he should not be saved in the day of the lord ? for the saving of the mans soul , is no lesse a fruit of this delivering to satan , then is the destroying of the lusts of the flesh . . they might well desire that upon the mans repentance paul would take a milder way and course to effectuate these two desirable ends , the mortification of his lust , and the saving of his soul , then the last and most dreadfull remedy , which is the censure of excommunication . . the destruction of the lusts of the flesh is a scripturall remedy for saving of the soul in the day of christ , at is clear , rom. . , , , . gal. . , . but whether miraculous killing be such a mean ordained of god is the question , and ought to be proved by some word of god , beside this place in controversie . erastus . these words , that the soul may be saved in the day of the lord , do hold forth , that the miserable man was presently to die . ans . that they hold forth no such thing , is evidently proved , for how were they to cast him out and judge him ? and how was paul to pardon him , and they and paul to confirme their love ? . when peter saith , pet. . . that your faith may be found unto praise , honour and glory at the appearing of jesus christ ? were all these presently ? because paul and the faithfull philippians were waiting for their saviours second coming , who should change their vilde bodies , were they to die presently ? when paul prayeth , that onesiphorus may finde mercy in that day , tim. . . i pray you , will it follow that onesiphorus was presently to die ? erastus . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke , doth not signifie rejecting from the sacraments , . rejecting from the sacraments is never put for punishment in scripture . . it is but a rebuke inflicted by many ; and paul , cor. . absolveth him from this as a sufficient punishment , a rebuke is no punishment . ans . . to be debarred from the society of the faithfull , as hagar was , as cain was ; as david was , cast out of the lords inheritance by saul ; yea , to be rebuked , ezech. . , . are evils , but they are not evils of sin ; ergo , he speaks not like a divine , who will not have them punishments ; if to injoy the sanctuary , church , holy things of god , and the society of the saints be a rich , blessing of god , as the scripture saith it is , psal . . . psal . . . psal . . . psal , . . psal . . , , . cant. . . . cant. . . . cant. . . cant. . , , . rev. , . and to deny this be a symtome of prophanity , then to be separated from these as a heathen , must be to the children of god , the greatest evil of punishment and matter of sorrow on earth , it smelleth not of piety to deny this . erastus . if the man was only rebuked ; how was he to be delivered to satan to be tormented and killed ? some ancients answer , he was but delivered to satan to be afflicted in his body with sicknesse , and at length delivered by paul , others say more congruously to the minde of paul ; that paul purposed not by himself to deliver the man to satan , but to do it , with the church congregated together , and when the church saw him swallowed up with griefe , they deferred while they tryed pauls minde , and obtained pardon to him , and in the means time threatned him , if he should not repent ; and obtained at length , that paul should pardon him . ans . many learned divines hold the former , yet so as they conclude excommunication out of this chapter ; of this i say no more . but erastus hath a way of his own . to which i say , . there is no scripture , but this controverted one to warrant that the apostles who had the gift of miracles , . suspended the working of miracles , either on the prayers , or free consent of the whole multitude of beleevers . . that the execution of a miraculous work , was committed to deputies and substitutes under paul , who had it in their power miraculously to kill him , or in their free will and christian compassion , to suspend the miracle , and not kill . . that the apostles in acts of miraculous justice , sought advise of any , or might be broken by requests , to desist from miracles as they saw the party repent , or not repent , or friends intercede , or not intercede . . so many circumstances of the text , laying a command on the church of corinth , to put him out and judge him , and yet the matter remaine a miracle . these to me are riddles , if god had told us such a history , i could have beleeved it ; but to gather these by uncertaine conjectures . without any ground of other scriptures , is a thing i can hardly beleeve . but since excommunication is an ordinary censure , the church might well , as they see the man penitent , or contumacious , cast him out , or not , pardon , or not pardon . erastus . paul delivered to satan hymeneus and alexander , that they might learne not to blaspheme , not that the dead are capable to learne , or to be blasphemed ; but this be saith as a magistrate , when he saith he will give an ill doer to the hangman , that he may learn to steale no more , and to rob no more . ans . tim. . . i delivered them to satan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is like to edifying discipline , and agreeable to pauls use of the rod of discipline , cor. . . though i should boast somewhat more of our authoritie , which the lord hath given us for edification , and not for destruction . now it were safer to give a sense congruous to the intrinsecall end of discipline , which was not for destruction of the body , but for the edifying of souls . . yea , so paul had no lesse the sword , then the rod of the word , nero had not so heavy a sword , as miraculous killing : should not paul speake rather as a pastor of christ , then as a bloody magistrate ? erastus . if to deliver to satan , be all one with debarring from the supper onely , yet it is not all one , with being cast out of the church , without which there is no salvation , but the supper is not absolutely necessary to salvation . ans . nor doe we put that necessity on the sacraments , but where the man is excluded from the sacraments , for such a sinne as if he repent not , he is excluded from salvation ; it concerneth him much to thinke it a weighty judgement to be excluded from the seales . erastus . these two are inconsistent which you teach , to wit , that he is not debarred from the sacraments , who desireth them , and that his desire whether it be a right , or a wrong and unlawfull desire , shall depend on the judgement of others , to wit , the presbytery . ans . erastus should have made others see how these two fights together , i see no inconsistencie , no more then to say a childe that desireth food is not debarred from food , and yet his desire of food may be subject to wise stewards , whether every desire of food be right or no , as whether he should be answered by the stewards , when he desireth poyson or bread , not to ea●e , but to cast to dogs ; and this will fight against preaching of the word , the professor that longeth for the comforts of the promises of the gospel is not debarred from them , yet are preachers to try whether threatnings be not fitter for him in his security , then the comforts of the promises . erastus . paul , cor. . and . threatneth not exclusion from the lords supper , to those who had not repented of their schisme , drunkennesse , denying of the resurrection , but he saith he would severely punish them according to the authority and power given him of god , and he did this frequently , but we read not exclusion from the sacraments . answ . . it is true , he threatneth those who had not repented of their uncleannesse , and fornication , and lascivionsnesse , . cor. . , . and c. . v. . threatneth that he will not spare , but use his authority , but doth erastus read that he either threatneth , or doth actually , miraculously kill any of the beleevers at corinth ? and let him answer why the apostle did not write to the church ▪ that they would conveene , and take course with them , as he did with the incestuous man , cor. . . when he saith , he will not spare when he comes , he must be expounded according to erastus , to come as a miraculous magistrate to kill them . . he saith not they were impenitent , but he feareth it should be so . . we hold if any should be contumacious , he would not onely deny pearls to such swine , as his master commanded , mat. . but also follow that rule , mat. . . erastus himselfe granteth , if there shall be found a man that tramples upon the pearles and holy things of god , as there must be some one or other , which is such as deserveth to be miraculously killed : by this argument he granteth ( i say ) that such a one should not be admitted . hunc ego minimè admittendum censeo , but how shall he be not admitted by this argument ? erastus . there were many amongst the ancients who deferred their baptisme to the end of their life , when therefore it is not written , that these are damned , who are excluded from the supper , against their will , and not those who willingly exclude themselves from baptisme , why should the one more then the other be delivered to satan ? for he is in a better condition , who is excluded by the presbyters against his will from the supper , then he who doth of his owne free will exclude him selfe from baptisme . ans . that the ancients in the apostolique church , which is our rule , did deferre baptisme till they died , erastus cannot prove , the ancients after them is not our rule . . that these were admitted to the supper , a sacrament of the nourishment of these in whom christ liveth , before they were baptized , which is the sacrament of regeneration , and our first birth , cannot be defended by erastus , and so he argues from an unlawfull practise . . we reach not that any is damned , because he is excluded from the supper , that exclusion is a punishment ; men are damned for sins , not for meer punishments , but his sin is bound in heaven , because of a great scandall ; such as incest , and that , if he repent not , is the cause of damnation : and therefore erastus should have compared sinne with sinne , the scandall with sinfull refusing of baptisme , and not have made a halting and lame comparilon , an argument that concludeth nothing . . though those who deferred baptisme till death , should not have been delivered to satan , yet will erastus say , they should not have been otherwise censured ? for these behooved with socinians to hold baptisme but an indifferent rite , and by this many lived in the contempt of a necessary ordinance , ( though not simply necessary ) and so died with the sinfull want of baptisme many times . erastus . the exclusion of men from the sacraments did creep into the church when men did ascribe salvation to the sacraments , therefore the supper was given to dying men , though excommunicate ; as the deniall of the supper damneth , ergo , the receiving of it saveth . and so of baptisme they reasoned . answ . erastus nameth this his own probable conjecture . but it is to beg the question , he may know how singular augustine was for the necessity of baptisme , and how many of the ancients were against him in it . . he may know this consequence to be a conjecture , and that it is not stronger , because it is his owne . . he granteth that exclusion of the unworthy from the sacraments is ancient , so much gain we by his conjectures . erastus . when the church wanted a magistrate and the sword ▪ paul commanded that the corinthians might obtain by their prayers , that the incestuous man might be put from amongst them , that is , that he might be killed ; if he command not that the man be killed , but cast out of the church only , he should say as much as if one should bid preserve the chastity of a virgin by casting her out of the society of chaste matrons , into a bordell-house ; and paul biddeth not the corinthians deliver the man to sathan ; but only that they would convene , that he might , as present ▪ in spirit , deliver him to sathan ; and that they would deliver him to sathan , and put him out of the midst of them , by prayers and mourning : for in my corrected thesis , i said , that this , put away evill out of the midst of you , deut. . was in sillabs deut. . & & . . ●er . &c. . once , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in them all . answ . . that the church wanted the sword is no wonder ; the church as the church , hath no such carnall weapons as the sword , and that peter in killing ananias and saphira , and paul in striking elymas with blindnesse , did supply the place of a christian magistrate which the church then wanted , so as it was the christian magistrate his place , if there had been any to strike ananias and saphyra with sudden death ▪ i doe not beleeve upon erastus his word , because i finde nadab and abihu killed immediately by the lord from heaven with fire , lev. . . and at that time when there was moses and ordinary magistrates to have killed them , and god immediately caused the earth to open her mouth and swallow up quick cor●h and his company , and yet there was a magistrate to doe justice on them , for their ●reasonable conspiracie ; and i see not how this may not warrant ministers , when either heathen or tyrannous magistrates refuse to use the sword , to fall to as pastors , and in an extraordinary manner use the sword against murtherers in the visible church . it is true , peters miraculous killing of ananias , may possibly hold forth the duty analogically of punishing ill doers in a magistrate , where he is a christian member of the church . but it is a conjecture without scripture , that here paul doth call the corinthians in to come and be co-actors with him by their prayers in a particular miracle which was never wrought , for erastus granteth he was never killed . . paul reprehendeth their not mourning , v. . and you are puffed up , and have not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourned . this was an ordinary , christian , not a miraculous duty , which they should have performed as a church , though he should not have written to them . let erastus cleare how paul chideth them , for want of an habituall faith of miracles , and of a sorrow proportioned thereunto . . that gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would god they were cut off that trouble you ; if this was in pauls power , by a miracle to cut off the false apostles , how could paul wish to doe a miracle and did it not ? . if he wished these should be cut off by the galathians , then as beza de presbyt . page . saith , it was in the galathians power so to doe ; and why should not they have prayed miraculously for the destruction of such ? . in all the word , to deliver to satan , is never to kill by satan ; as beza saith , and erastus can answer nothing to it . . that paul here tooke the magistrates sword , because the magistrate was a heathen . . that the church , when a magistrate doth not his duty , is to pray , that god would by some miraculous and immediate providence , supply the magistrates place . . that paul doth rebuke the corinthians , not for the omission of an ordinary duty , and the want of an ordinary faith , but because of the want of extraordinary sorrow , and of the faith of miracles , in old and young , and women who could pray for the miraculous killing of this man , all these look beside the text , for ver . . he saith such a hainous sin is committed , and ye are puffed up , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blowen up , and have not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourned : this is the defect of an ordinary grace , and hardnesse and security that paul rebuketh in them , as the first word signifieth , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge puffeth up , cor. . . love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not blown up , cor. . . cor. . . col. . . and the other word signifieth ordinary sorrow , mat. . blessed are they that mourn , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luk. . . cor. . . iam. . . mat. . . there is not one word of praying by the faith of miracles in the text ( for such a faith is required to such a prayer ) that god would miraculously destroy the man , or that paul rebuked them for not praying in this miraculous faith : it is the way of erastus to obtrude expositions on the scripture , so unknown and violent , as they are darker and harder to be beleeved then the text. . the apostle commandeth them to put out the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to kill him : what killing is this ? to pray to god that paul miraculously may put him out , and kill him , give us any word of god , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old or new testament signifieth any such thing , there is not one word of prayer in the text : . they were to conveen , not simply , as christians , to pray , but with the vertue of his spirit , as present in minde , but absent in body ; this must put some more in them then a mourning spirit , for the want of which he rebuked them ; it is as much as he and they together were to joyn in putting out the man and judging him , as he speaketh , ver . . . nor is this all one , as to put a woman out of the company of chaste matrons to the bordel house to keep her chastity , no more then the wisdom of god in paul doth , rom. . . thess . . . . put unordinate walkers out of the society of those who walk according to the truth of the gospel , that they may preserve their sound walking , especially when exclusion from the godly causeth shame , and so humiliation , and this reason is against gods wisdom , as much as against us : . that to put away evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deut. . and . and . and . is to kill , is not denied , and that in divers places , but not to pray that evil may be miraculously put away , as erastus saith : but we are to see , whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew ( of which language erastus professeth his ignorance ) signifie that alwayes : the contrary i have already shown , the learned pagnine and mercer say the contrary , that it signifieth , to cur , devide , or strike a covenant , gen. . . deut. . . jer. . . esa . . . and master leigh in his late critica sacra on the old testament , saith , it signifieth to stay , to cut off by death , by banishment , or any other way , whereby a thing in use before , afterward ceaseth , joel . . . amos . . yea , to cut off by divorce , as i noted before , and exod. . . to cut off from israel , is expounded , ver . . to cut off from the church of israel : yea , the law forbiddeth that not only in the time of the passeover , they should not eat leaven , but it should not be in their houses ; now must they be killed , if it was found in their houses , beside their knowledge ? see deut. . . exod. . . what erastus saith to the end of the chapter ; is but repeated reasons before answered . chap. x. quest . . arguments for excommunication , from corinthians . vindicated . reverend beza said , the world is the kingdom of satan , and he that is delivered to satan , is cast out of christs kingdom to satans kingdom . erastus saith , is it not easier to heal them by remaining in the church , having the magistrate to compell them to their duty , then to cast them out of the church ? the world is a kingdom of wickednesse and impiety , may you not more easily reforme a wanton and lascivious virgin within the house , then by casting her out of the house into a bordel ? will not slaves of satan be more easily healed amongst the children of god , then amongst wicked men ? ans . whether , to be delivered to satan , be to be put formally in his power , that he may vex the spirit , that the man may be humbled for sin , or if it be to be given to satan only , consequenter , and cast out of the church , that is , christs office-house of grace , to live as the world , of which satan is god and prince , cor. . . joh. . . ioh. . . it is not much to be disputed : but this reason is against the wisdom of god , who hath appointed that the shame , grief and sorrow of being put out of christs family , should exceedingly humble the spirit of any in whom there is any thing of god. and erastus might as well say to paul , why dost thou command the saints not to eat and drink with those that are called brethren , and yet are fornicators , covetous , extortioners , cor. . . and such as cause divisions and walk inordinately , as rom. . . thes . . , . and to withdraw from their company ? they must then converse only with the slaves of satan , and the wicked of the world , when they are deprived of the society of the godly , and that is the way to loose them ; were it not better to command the just contrary , that the godly should eat , drink and converse with inordinate walkers ? for they may turn them from their evil way ; for will an unchaste virgin be made chaste by being cast out of her fathers house into a bordel-house ? will not slaves of satan rather be healed amongst the children of god , then amongst the wicked ? but erastus seeth not , that gods aime in this separation , is not only , that the cast out man may be ashamed , thes . . , . and so humbled and brought to repentance , when he findeth he is deprived of the blessings of the saints , of their society , ordinances : but also god hath a higher aime , to the end , the whole lump of christs body , be not leavened and infected with the contagion of one man , cor. . , . gal. . . . erastus . the similitude of a rotten member , proveth nothing : for . there be no such sinners desperately uncurable , of whom there is no hope so long as they live , except pertinacious hereticks erring in the foundation of salvation , and such as sin against the holy ghost : . it is not necessary that men using reason and free will , be defiled and corrupted by other sinners , as the whole member is by the rotten member ; for as a tree cannot but be burnt by the fire that seaseth on it , so neither can the members continuated by touching , escape corruption . . none can be cast out of the church into the world , as it is the kingdom of satan , for if they keep the faith , though they were amongst turks , they are not in the world , that is , in the kingdom of satan , nor in the world : . paul would not have him cast out into the world , that his soul may be saved , for this were to make the weak dispair , and make them hypocrites . ans . this similitude is the holy ghosts in the very sense we use it , tim. . . their word shall eat as a canker , a metaphor ( as calvin , piscator , marlorate observe ) from a rotten member that corrupteth the whole body , and to say , because a man hath reason and so free-will , that he will not be corrupted ; whereas the whole member by necessity of nature cannot but be corrupted by a rotten member , is to speak not like a divine , but as pelagius speaketh ; for except we use the remedy appointed of god , to eschew the contagion of the wicked , and eschew their company , as we are commanded , and as the godly have done , and the wicked have not done , and therefore have been infected with the way of other evil men , prov. . . prov. ▪ , . psa . . , . esa . . , . psa . . . psa . . , . rev. . . chro. . . ( though we should not actually be corrupted ) yet we sin and tempt the lord , in that we seek a temptation to our selves ; yea , as all the reasons of erastus are naturall and against the wisdom of god in his ordinances , so expresly this ; god forbiddeth his people to marry with the canaanites , or to make covenants with them , exod. . , &c. because ( saith the lord ) they will insnare thee , and draw away thy heart after their gods : may not erastus say , but men have reason and free-will not to consent to the inticing counsels of the canaanites , though they be joyned in covenant , and marriage with them : preterea non est necesse sic alios a malis contaminari . . it is good , that erastus granteth , that pertinacious hereticks , because uncurable , may infect others , for so the word expresly saith , what shall be done with them ? erastus granteth they be rotten members : ergo , either they must , by excommunication be separated from the body , as we teach , or the body must seperate from them ; if this latter be said , all that erastus inferreth against us , shall fall against himself : . we shall not need to be infected with the heresie of such : vtimur ratione , we have the armour of reason and freewill , against this rotten and rotting member , saith erastus : . we shall expose hereticks to the kingdom of satan , and the world , by which they shall be hardned in their pernicious heresies : beside . we make them hypocrites : . i see no warrant erastus hath to say , that hereticks erring in fundamentals are more contagious and rotten members then slaves of satan , failing against the second table : . he that is cast out of the church , though amongst the turkes , is in the world , but not of the world : if he keep the faith , and if he do so , he shall repent and come home to christs visible kingdom , but because he keepeth the faith , yet he is not a member of a visible church , except he professe it , and repent ; for even the sound in faith , if obstinate in scandals , may deserve excommunication . . there is nothing said against excommunication in the two last reasons , but what striketh against timothy his publike rebuking , and threatning wrath against those that sin openly , for they may through their owne corruption , so farre abuse publike threatnings , as they may be led on despaire and hypocrisie . now erastus as we shall hear , granteth those are to be rebuked openly , who sin openly . . we say not to deliver to satan any man , is to deliver him to the world , but to cast him out of the church , that consequenter he may be left to the world ; but that he should sinne , and be led away with the world , is neither the intrinsecall end of excommunication , or of the church , but an event or end by accident ▪ the intrinsecall end is the salvation of the man. beza saith , that paul speaketh of a spirituall punishment , and not of a corporall . erastus saith . when peter killed ananias corporally , was not this corporall punishment ? when paul gave some to satan for the destruction of the flesh , and god punisheth our sinnes with temporall death , how shall you prove that god , and the apostles punisheth not sinnes with corporall , or politicke punishment ? ans . the instance of peters killing ananias is in vain brought in ▪ it s but a begging os the question , for it is not said peter delivered ananias to satan , that his spirit might be saved . who revealed this secret to erastus , that peter used the ministery of satan in killing ananias ? we have as good reason to say , peter delivered ananias to a good angell to be killed , as erastus hath for his dreame . . we deny not , but god and the apostles did punish sinne with corporall punishment , but let him show without the bounds of the place in controversie ; ( for we must expound scripture by scripture ) where ever the church conveened together in the name of the lord jesus , did judge and miraculously kill any member of the church , that the spirit may be saved in the day of god. beza said , this killing by the people , would be ground of a great calumnie , to make many say , christians did usurpe the sword of the magistrate , and that they were not subject to the magistrate . erastus . we give this power of miraculous killing onely to the apostles . ans . yea , but the calumny standeth so long as erastus giveth to all the people the faith of miracles to conveene and pray that paul might miraculously kill those that offended the church , and its probable when the enemies objected to christians , all they could falsely , they would not have omitted this , that the very people by their prayers meet in one church-jury , to kill cesars subjects . beza said , the christian magistrate should by this kill all the drunkards , fornicators , and the like with the sword. erastus answereth , . all faults deserve not killing , but some other punishment of a lower degree . . the lord himselfe appointed that the magistrate should compell men to doe their duty , why then should beza speake against god , and call this a compelling of men to be hipocrites ? ans . if other sins , as drunkennesse , fornication , extortion , doe infect the church , and be scandalous to the very gentiles , as the apostle saith of incest , cor. . . , . upon the same reason paul should have rebuked them , because they did not from the faith of miracles pray that paul might inflict some miraculous judgement by the ministery of satan , though lesse then death for other sinnes . but i pray you , paul had either a warrant from god to kill this man , or he had none at all : if he had a warrant , why did he not that which is the part of a miraculous magistrate without the prayers of the corinthians ? did paul chide them , because they prayed not to god that he might doe his duty ? if he had no warrant at all , why should he chide the corinthians , for that they prayed not that he might doe a duty , which was not his duty ? for that is not pauls duty , for the doing whereof he hath no warrant from god ; if it was his duty onely conditionally ; . what warrant is there in scripture , to say , paul should have miraculously killed the incestuous person , upon condition that the corinthians had by the faith of miracles , prayed that he might worke that miraculous slaughter , which because they did not , paul was either exonered of that as no duty , or then paul chided them , because they prayed not to prevene pauls sinfull neglect ? . how was this revealed to the corinthians , that they should pray that god by paul , as by his magistrate might revenge this incest , and not revenge their fronication , coveteousnes , extortion , idolatry , especially seeing he saith that , v. . he had written to them in another epistle , not to ke●p company with such ? whence i thinke it evident , that paul in another epistle , had ordained separation of fornicators , coveteous persons , and the like , from amongst them , and so censures for all scandalous persons : and how shal we believe he would not teach them to cast out incestuous persons , that are far more scandalous ? and if so , he must have written in another epistle of this miracle , that they were to pray he might work : is it not evident by this , that erastus his way , is full of conjectures and groundlesse uncertainties . . we deny not that the magistrate may compell men to do their duty ; nor doth beza deny that : but that the church hath or had any influence in the blood of an incestuous person , and in working of miracles for the bodily destruction of any , is most false , and cannot be proved by this text : nor do we think that the church ( the weapons of whose warfare are carnall ) can compell any man by corporall punishment , to duties by the sword ; for so their spirituall way , which is terminated on the conscience , should lead men to hypocrisie in profession of the truth , for so reasoneth erastus ; the magistrate with the sword rather punisheth sins committed in gods service , then forceth to duties : the fifth argument of beza is vindicated already . erastus . we say not that paul was to deliver the man to satan , that he may be saved , but that paul was to punish this high transgression with the sword , to the terror of others ; but only he set bounds to satan , that he should only kill his body , but not meddle with his soul ; but because the man repented , paul hoped well of his soul , that his soul should be saved in the day of christ . ans . . here erastus doth more fully reveal the vilenesse of his opinion , for he granteth the intrinsecall end of this miraculous killing , is not the salvation of the mans soul , but the revenging of the wickednesse of the sin , for the terror of others : which is . contrary to the text , which saith , he was to be delivered to satan ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the spirit may be saved . this noteth that the intrinsecall end of this delivering to satan , was the salvation of the mans soul : but the text saith nothing of erastus his end , that others may be terrified , though that may be an end . it is a wonder to me , that since erastus granteth the man repented , even when paul did in this chapter chide with the corinthians , that they delivered him not to satan : for erastus saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that hath done this deed , not he that continueth pertinaciously in it ( saith he : ) hence it is clear , that he repented at this time : how doth paul chide them for not delivering a repenting man to the devil ? that his spirit may be saved ; if he repented , his spirit was saved ; ergo , paul was in the fault , and chid them without reason ; if they say , though he did repent , yet for example to terrifie others he should have been killed , cor. . saith , he was not killed ; and erastus saith it ; ergo , yet paul failed , and they also . . it is against the intrinsecall end of that power which erastus saith is miraculous : for paul saith the end of that power is for edification , not for destruction , cor. . . now the intrinsecall end of bodily killing , is peace , and terror to others , that they may be afraid to do so any more ▪ but the intrinsecall end , and finis operis , is not edification , but finis operantis onely , for acts of magistrates are not acts of the first table which kindly , and per se , regardeth edification , but acts of the second table , if their soules be saved who die , for their enormous crimes by the hand of the magistrate : it is not from the violent death , as if it were an intrinsecall mean and ordinance appointed of god for conversion : but because god giveth to those who die that way , repentance . yea , it is no more a mean of saving of the soule , then if they should die in their beds by some disease . to the examples of hymeneus and alexander , that they were not killed miraculously , i answered before . erastus addeth no new reply to beza . chap. xi . quest . . of the leaven , cor. . erastus his sentence in his l. . c. . and ● . c. . examined . erastus . i shall grant ( since beza will have it so ) that paul expoundeth the ceremony of leaven , in the celebration of the passeover , and that he doth not only allude to it : paul compareth the feast of unleavened bread to the pilgrimage of our life in this world , and leaven signifieth wickednesse : hence as the iews all the time of the feast might eat no leavened bread , so all our life are vve to leave and forsake the vvorld and journey toward our promised canaan , we are never to live wickedly , what can hence be collected ? but as he that eat unleavened bread , was to be killed , so should every wicked man be killed ? he that eat leavened bread in these seven dayes , was not commanded to be debarred from the passeover : and the passeover was the beginning of this feast , as faith in christ was the beginning of our spirituall eating of christ crucified for us , and of our new christian life . ans . i hold that learned beza hath well expounded the leaven here ; he compareth the scandals of wicked men to leaven , the holinesse of the saints to unleavened bread , and the publick congregation to the feast of the passeover , and excommunication or putting away to the removing of the leaven ; for a scandalous man corrupteth the whole church : so the jewes and rabbines , as buxtorfius saith , that the rabbins call naturall concupiscence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rabbi alexander said after his prayer : lord , it is known to thee that it is my will to do thy will : but what retardeth me ? the leaven in the masse or lump , and buxtorfius citeth the same place , cor. . . and gal. . . and least we should think that he meant nothing but naturall concupiscense ; he saith in the targum , they take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wickednesse and folly ; he citeth medraseh koheleth , cap. . ver . . except r. samuel , had been long suffering , the persian that he taught , had returned to folly , or his old wickednesse . paul saith the same , purge out therefore the old leaven , that ye may be a new lump : he speaketh to the church conveened . . the comparison runneth so , that the corinthians were to purge out the old leaven of wickednesse , and cast out the incestuous man , that they might be a new lump ; and this if it must alwayes be done , far more when they are to celebrate that feast that came in place of the passeover : nor is the apostle only teaching what they could not lawfully do , all their life , as they were single christians , but what was their duty as christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conveened together in a church way , for paul doth not command one single christian to cast him out , but he commandeth the church , gathered together in the name of the lord iesus , with pauls spirit , and the power of our lord iesus christ , ver . . . to purge out , not the leaven of sin in themselves , but the man , ver . . that he that hath done this deed may be put out , and ver . . purge out the old leaven , and that the apostles precept is to cast out the man , he saith it in expresse termes , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cast out that wicked man from amongst you , and ver . . they were to judge him , as one that is within : . because without conveening together in their daily conversation , they were to purge the leaven of m●lice out of their heart , it were a ridiculous thing for paul to command them to convene altogether , to lead a godly life : . there was no need that they should convene with pauls spirit , and in the name and power of our lord iesus christ to lead a godly life , and for a personall purging of every man his own soul from this leaven . . they were to judge this man , ver . . therefore this cannot be meant of a personall judging every one of themselves , but of a church-judging of an offender . . if erastus grant that paul expoundeth the ceremony of leaven , and putting away leaven in the passeover : let him see how he can apply this to killing of every single man that liveth wickedly : we apply it to the casting out of the scandalous out of the church , as leaven was to be put out of the houses of all who were to eat the passeover . erastus . i care not much whither the lord himself immediatly , or the magistrate was to kill him , who eat leavened bread at that time : but i rather think that god killed him ; for we finde none killed for this cause : . because paul writ of those who did unworthily eat , cor. . ans . there is no ground that god any way would have them to be killed , that did eat unleavened bread , and that we finde none for that cause ever killed , is much for us : for then god did not execute any such law , which ( as erastus saith ) was broken by many : it is like god never made any such law : . because it is said , he shall be cut off , who eateth leavened bread , it followeth not that therefore this was done immediately by god ; for it is said , lev. . . whosoever doth any of these abominations , even the soul that committeth them , shall be cut off from amongst the people ; if that be killing ; it is known , the magistrate was to kill such as committed incest , & did lie with beasts : but vatablus expoundeth it of excommunication , thus , id est , deus non agnoscet illum tanquam israelitam & circumcisum : and vatablus understood the hebrew tongue better , then erastus who professeth he understandeth nothing of it . . that which erastus saith of paul , that god himself killed these at corinth , who did eat and drink unvvorthily ; may as well insinuate the magistrate should kill with the sword , all that communicateth unworthily ( which is absurd ) as it can prove , that those that eat leavened bread were immediatly killed of god. erastus . those that eat leavened bread vvere debarred from the passeover : but leavened bread signified , scelera , vvickednesse ; ergo , vvicked men should by us be debarred from the sacraments . . it is false that those that eat leavened bread vvere debarred from the passeover by gods command : these tvvo differ much ; he that eateth leavened bread shall be cut off , and he that eateth leaven shall be debarred from the feast of the passeover , even as these two ; the childe that clattereth in time of sermon , shall be whipt with rods , and the childe that clattereth in time of sermon shall be excluded from hearing sermon ; when the master forbiddeth to clatter in time of sermon , under a punishment , he biddeth them not be absent from the sermon : so when god forbiddeth to eat leaven , under a punishment , be forbiddeth not to exclude the man from the passeover , the lord commandeth both to be done . ans . . this is erastus his argument , not the argument of beza , for eating of leaven signifieth a scandalous and openly wicked man ; and if this be the assumption , it is true , but the syllogisme so formed , shall conclude against erastus : . it is certain that god commandeth the priests not to violate his holy things , ezech. . , hag. . . . ezech. . , , , . else how failed they in keeping the charge of the lord , in not differencing between the clean and the vnclean ? now to eat the passeover with leavened bread is an expresse violation of the holy things of god , exod. . ver . . you shall eat the flesh in that night , rost with fire and vnleavened bread , ver . . and thus shall ye eat it — ver . . seven dayes shall ye eat unleavened bread , even the first day , ye shall put away leaven out of your houses : . he that is unclean is forbidden to eat the passeover , lev. . . the clean only is to keep it : and he that is clean , and not on a journey , and keepeth it not , that man shall bear his sin ; ergo , the unclean are excepted ; and he who is sanctified according to the purification of the sanctuary only by the law , is to eat , chro. ● . . therefore hezechiah prayed that god would pardon them that were not so cleansed , ver . . to crave pardon presupposeth a sinne , num. . , , , . but so it is , that he that eateth unleavened bread in any of these seven dayes , was unclean , and to be cut off for his uncleannesse , and transgressed this ceremoniall law , exod. . . . levit. ▪ . ergo , he was not to be admitted to the holy things of god , except the priests and those who had the charge of the passeover ▪ should know him to be purified , ezech. . . hag. . , . and we know it was the priests part to pronounce any clean or unclean , & that the passeover was one of the chief of the holy things of god. . erastus his conjecture , that he that did eat leavened bread , was not to absent himself from the passeover ; but to come tali modo , according to the law : as the childe that clattereth in time of sermon , is not bidden be absent from the sermon , may prove as well that no unclean , no heathen , or uncircumcised , are forbidden to eat the passeover ; for no law of god forbiddeth either to eat the passeover , except this , that only the circumcised and the unclean were forbidden ; when the lord in his law putteth an expresse and a differencing , or discriminative character on those that eat , to wit , that they be circumcised and clean who shall eat ; ergo , god , in that putteth an evident inhibition on those that are uncircumcised heathen and unclean , that they are not to eat , as when god commandeth every male to be circumcised ; we infer then no female were to be circumcised . and by this means the uncircumcised moabite , the philistine , were not by the priests and porters debarred out of the temple , or from the passeover , so they would be circumcised and turn jews : even as the childe is not excluded by a command of the master from hearing sermon , only he is forbidden to clatter in time of sermon : but a iew was both forbidden uncleannesse ceremoniall by an expresse law , and by another law he was forbidden to come to the passeover ; and a heathen , as heathen , was both forbidden to eat , and the priests forbidden to admit him . erastus . though we should grant , that those that eat leaven were debarred from the passeover ; yet it shall not follow , that those that live wickedly , shall be debarred from the lords supper , for the feast of unleavened bread , typified not the supper of the lord , but the whole time of our life : otherwise , saith he , ( in his thesis ) we may live wickedly all our dayes , except when we come to the holy supper ; as the jews might eat unleavened bread at any time , except on those dayes when the lord forbade them . ans . . we contend not , that debarring of men from any one ordinance , was signified by putting away of the leaven : but that by putting of leaven from their houses and table , was typified ( as paul here expoundeth it ) the putting of a wicked person out the midst of the church , cor. . . compared with ver . , , . . if the feast of unleavened bread , typified all our life that we should be holy ; yet it had a speciall relation to our purification , when we did partake of the most holy ordinances of god , such as was the passeover then , and to us the lords supper : else , erastus might say , god hath forbidden single christians to live at all , except they lived holily , which is a vain conceit . it is not lawfull to erastus to put significations on types , it his will ; and therefore that that feast pointed out holinesse all our life , is utterly denyed ; for eating of leavened bread , except in these dayes forbidden , was not a sin , nor any ceremoniall type at all , no more then our common bread and wine are signes of christs body and blood . . paul compareth the feast to the lump of the visible church ; so as the leaven was to be removed out of all houses of israel ; because it did ceremonially infect , corrupt , and leaven them , and so was to be purged ; so did the in●●stuons man , leaven the visible church of corinth , and was to be purged out : nor do i contend , that the lords supper here is meant , though i know no solemn spirituall feast that the visible church now hath , but the supper of the lord : but rather i understand , church-communion in the dain●ies of the gospel , which are set forth to us under the similitude of a feast , matth. . luke . , , , &c. prov. . , , , . cant. . . erastus . the leaven of the passeover does not so signifie impurity of life , that excommunication can be hence gathered : therefore the apostle alludeth to that place , that or the like way , as the jews did celebrate their passeover without leaven ; so it becometh us to celebrate our passeover without the leaven of malice and wickednesse : leaven simply , may either signifie good or evil , as matth. . and . and potuit , it might signifie our naturall corruption . for god not only forbiddeth to eat leaven , but to have it in the house ; and leaven signifieth 〈…〉 sse so to be punished , as ye● say , even by death . ans . the leaven of the passeover , signified so impurity , as we are to put out the person that leaveneth the church , out of the church , as they were to put leaven out of the house ; and not only simply , not to eat it ; so are we not only , not to eat and drink with a scandalous man , but he is to be reputed no member of the church , but a leavening and contagious man ; and therefore paul doth not here , as erastus dreameth , show what way every one in his own personall practise and duty , as a single christian is to do , that he may save his own soul ; and therefore every one was to celebrate a christian passeover in his own soul , laying aside the leaven of malice : though i grant , that paul , ver . . doth infer and draw a conclusion of a personall purging out of the leaven of malice and hypocrisie out of every mans heart : but paul doth expresly command the corinthians as a convened church , to put out from amongst them another man , for the saving of that other mans soul : and what they should do in a church society toward the man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who hath done this , to wit , down right they should iudge him , cast him out , purge him out as a leavening peece . and the world cannot give any other meaning of the words , then that , as the iews were to put all leaven from amongst them , when they were to celebrate their passeover : so the corinthians were to exercise the like work , upon this incestuous man , and to put him out from amongst them , as one delivered to satan , as a lump of sowre leaven ; and we seek no more for excommunication . . leaven signifieth matth. . good , the kingdom of god is compared to leaven : but here it is corruption of contagious scandall in this incestuous man ; and such leaven as is to be cast out , and purged away . now , i hope , we must not purge out , and cast away the kingdom of heaven : and matth. . . the leaven of the corrupt and false doctrine of pharisees and sadduces , that corrupteth the hearts of men , is meant , and of this leaven we are to beware : but why doth erastus strive to bring the reader in a good opinion of leaven , which paul would have us to detest ? i know not a reason , but because the place is so evident for the casting out of an incestuous man from amongst the corinthians , lest he should infect the flock , and that by the church convened together in the name and power of christ , that his soul may be saved ; and this is the very excommunication that we assert . . this leaven , ( saith he ) may signifie naturall corruption : now erastus putteth us to ( a may be , ) but ( a may be ) will not do it : for the text saith not , i hope , by erastus his confession , that the poor man must be delivered to satan , that is , miraculously killed , for naturall concupiscence . all the world thus are delivered to satan , as being heirs of wrath for sin originall , at least in demerit . . the man was not judged , purged out , and cast out , as leaven that sowred the church , for naturall corruption . . paul offendeth not with them , that they were puffed and mourned not for the mans originall sin , but for his actuall wickednesse , because he had gone in to his fathers wife , an abomination that the gentiles are ashamed to name . erastus . then the man must be killed , as he that eat leavened bread was killed : and though the punishments of moses law as such , must not be brought in the christian church , yet if god subject men to the magistrates sword , men cannot free them from it , though there may be degrees of punishment . ans . we denyed that those that eat leavened bread with the passeover were killed , but onely excommunicated and cut off from the congregation : god never subjected any to the sword , for that cause . . we deny that therefore by proportion the incestuous man should be killed ; by what consequence will erastus prove that those that gathered sticks on the lords day , those that are stubborn to father or mother , those who commit fornication now in the israel of god under the new testament , must be stened to death by the magistrate , or miraculously killed by the apostles ? it must be by the same consequence , that erastus reasoneth here . but did god kill immediatly any offenders at all for originall sin , some one more nor other ? as erastus dreameth this man was killed . . what warrant hath erastus that the devill killeth any one of the visible church now under the new testament , and any of the children of god , whose spirit are saved in the day of the lord ? proferat tabulas . erastus saith it , neither prophet nor apostle in the old or new testament ever said it . erastus said , an anagogicall sense is not concludent . ans . where the holy ghost giveth the sense , it is false , saith beza . . why doth then erastus conclude miraculous killing from the types of the old testament ? erastus . where i pray you doth paul say that the punishment of eating leavened bread did typifie your excommunication ? ans . the word excommunication may be by the church used as the word , sacrament , trinity . but the thing is not ours , but an ordinance of iesus christ . . paul saith in this very place , as israel were to put away leaven in their passeover , so is the convened church of corinth in the name and power of christ to put out , judge and purge out a corrupting and leavening incestuous man , and this is all we seeke for excommunication . erastus . i never finde the name of the passeover in the new testament put for the supper of the lord. ans . we are not in such need of that interpretation , as to put the name of the one for the other . but let erastus shew where he readeth that the thing , to wit , that the one sacrament succeeded to the other ; and beza may thence inferre his point , if god would have no man to eat the passeover with leavened bread , and if eating of leavened bread , and bread it selfe was to be put out of all the houses of israel , thereby signifying that incestuous and scandalous persons are to be cast out of the church , and so from the sacraments ; let erastus see what beza hath said amisse here . erastus . god would have the iewes to eate the passeover without leavened bread , that they might remember of their wonderfull deliverance out of the hard bondage of egypt , and of the deliverance of their first borne . ans . reverend beza saith thesetwo were by-past benefits remembred in that sacrament : but we have the holy ghost expounding that ●he putting away of leavened bread , did typifie the purging out of the incestuous men , and other scandalous persons out of the church , which is our point , otherwise let erastus shew us what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole masse and lumpe , for it signifieth either one single man ; or . the masse and body of the visible church , of which the incestuous man was a member ; or some third thing , which erastus and his followers must teach us . now the whole lumpe can neither signifie the incestuous man , nor any other single member of the church . not the incestuous man , . he was not the whole lumpe in danger to be leavened , for he was the leven , then he was not the lump in danger to be leavened ; for the one is the agent infecting , the other the patient infected . the whole lumpe was the thing out of which the leaven was to be removed , the terminus à quo , the incestuous man was to be purged out , therefore the leaven cannot signifie wickednesse in abstracto , as erastus saith , but the wicked man in concreto ; for the leaven must signifie that which is cast out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of the midst of them , v. . now this was not incest , but the man that had his fathers wife , and had done that deed . . again , the leaven was the person to be delivered to satan , that had a soul to be saved in the day of the lord iesus . but wickednesse in abstracto is not delivered to satan , nor hath it a spirit to be saved in the day of the lord. . the leaven is such a one as is to be judged , as is within the church , v. . and is called a brother , with whom we are not to eat , v. . now this cannot be said of wickednesse in abstracto . but neither can the whole lumpe be one single man ; . one single man needed not the solemn conveening of the church in the name and power of the lord jesus , for his personall purging , for his personall purging is not a church-act , but an act of a mans daily conversation and christian walking . . the purging out , and the casting out is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. out of the midst of them , then there was a society to be purged ; ergo , not a single man onely . much more i said before , which cannot but mist erastus , or any his followers , except they expound this whole lump to be the body of the visible church of corinth . . so gal. . . he addeth v. . he that troubleth you , ( the lump in danger to be leavened , ) shall bear his judgement , v. . i would they were cut off that trouble you . then the whole churches of galatia were the troubled lumpe , & so it must be here , if this truth be so convincing out of the text , let any erastian extricate himself , if he can deny , but here is a church-lump , a church of rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathered together in the name and power of the lord iesus , that purgeth out of it selfe leaven , not wickednesse , in abstracto , as i have demonstrated , but a wicked man named a brother , lest he leaven the whole church , to the end his spirit may be saved ; iudge reader , if this be not name , nature and thing , of that which erastians deny , to wit , of excommunication . i humbly provoke them to make good sense of the cor. . and shew me what is the wicked man. . the casting out of the midst of you . . the saving of his spirit . . the convened together court , instructed with the name , and authority , and power of christ , and if this be not a church power , efficacion , and authoritative , being steeled with the power of the head of the church . . what is the leaven ? . what is the act of leavening ? . what is the whole lumpe ? . what is the purging out , putting out , and judging of the man ? . we know erastus denieth any church government at all , but some acts of punitive justice in the magistrate . but the churches praying , consenting that a scandalous person shall be delivered to satan , or some other waies punished by the christian magistrate , are acts of church government , so proper to the church , as the magistrate as the magistrate , cannot exercise such acts. erastus . paul-delivered hymeneus and alexander the same way to satan , by miraculous killing of him ; and whereas it is said , that they may learne not to blaspheme : judges speake so when they kill murtherers and theeves that he shall teach them to doe so no more by taking the head from them . ans . that word of a judge killing a man for murther , sirra , i le teach you other manners then to kill , can no waies be ascribed to paul , who doth not scoffe so at taking away mens lives . paul who wished to be separated from christ , for the contumacious iewes , and would not kill any by satan , since his rod and power was for edification , cor. . . and that the spirit may be saved in the day of the lord , cor. . . he speaketh more gravely and lesse imperiously , and without boasting and jeering in a matter of salvation . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be instructed or disciplined not to blaspheme ; cannot be simply that they may blaspheme no more , because killed by the devill . for . let erastus in the old or new testament produce a parallel place for that exposition , where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be instructed is ascribed to the dead ; but this is a common fault in all erastus his expositions of scripture , that they want all ground in scripture , as let me put upon all the followers of erastus to give a parallel to this exposition of mat. . let him bee to thee , that is , to thee onely , when christ speaketh of a generall rule of all that scandalizeth . . let him be as a heathen . give a place of scripture for this . . let him be as such heathen onely as acknowledge cesar , and his deputies for lawfull iudges . . a parallel for this we seek , let him be as a heathen , that is , convene him before an heathen iudge . . what scripture expoundeth delivering to satan for edification , and not destruction , cor. . to be a magistraticall killing by the power of the devill , that others may feare . . put out , purge out , judge those only that are within , are expounded by erastus , pray for a miraculous destruction by the devill , as the lictor and hangman of the apostle , that none may be killed miraculously for enormous scandals , no not such as elimas the sorcerer , who was never within the church ; but those that are within : and did the company of the saints , pray with the saints , that signes and wonders , and so miraculous killing might be wrought , not on any but on those that are within the visible church , not on the enemies , and iews haters of christ , and without the christian churches , when the apostles miraculously escaped out of their prisons ? act. . , . act. . , , , . act. . , , . act. . , . , ? i might alledge many other such like interpretations of erastus . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new testament , signifieth to instruct and chastise the living , never any such thing is ascribed to the dead . gal. . , . tit. . . rev. . . heb. . . luk. . , . . cor , ▪ . act. . . act. . . as they that are taught to sinne no more by being killed . . robert stephan . citeth in the margent , cor. . . to expound it of excommunicating of hymeneus and alexander , so doth piscator , so calvin , beza , marlorat , so vatablus saith , quos eje●i ex ecclesia et censui magis dignos esse ecclesia satane quam christi , si non resipiscant . . beza de presbyt . p. . learnedly observeth that it is no grammer ; for if the effect of learning not to blaspheme be suspended upon the miraculous killing of alexander , then he was first killed , & then learned not to blaspheme . but so paul could have said he was killed , ut non blasphameret , that he might not blaspheme , not that he might learn not to blaspheme . chap. xii . quest . . the eschewing of company with the scandalous , vindicated from erastus his exceptions . besides other arguments from mat. . and cor. . for excommunication , we argue thus : those upon whom the church is to put such a publike note of shame or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are to withdraw from their company , and not to eat and drink with them , those are cast out of the church , and so cut off from the body of christ , and excommunicated . but the church is to put such a note of shame , as to withdraw from the company of , and not to eat with those that are named brethren , and yet are fornicators , covetous , idolators , extortioners , railers , cor. . . and cause divisions and offences contrary to the doctrine of the gospel , who serve not the lord jesus , but their owne belly , rom. . , ▪ who walk disorderly , are busie-bodies , idle , and obey not the doctrine of the apostles . thes . . , , , , , ergo. the proposition i prove , cor. . . he saith , v. . i wrote to you in an epistle , not to keep company with fornicators , the same word that in the abstract is spoken of the incestuous man , v. . by which it is clear paul had forbidden any company with such incestuous men . now he had not forbidden them to keep company with dead men , if the man was to be miraculously killed , ergo , it was his will before , that such a one should be judged , and put out , else he could not so sharply rebuke them , for not casting him out , and if now only he had first taught , and written to them to cast him out : as if excommunication had been in this same very chapter instituted by paul , and v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now i have written unto you , not to keep company with one named a brother , who is a fornicator ; this must be in the same chapter , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now i have written , must be in relation to this v. . i wrote unto you in a epistle before : now if here at this present he wrote to them , not to keep company with him , it must be when he commandeth to cast him out v. . and to judge him v. . so that not to keep company with such fornicators , must necessarily presuppose a casting out , and that the fornicator , with whom we are not to keep company in a familiar manner , is a man cast out of the church , and so excommunicated . . paul would never forbid brotherly familiarity with any remaining a brother , a member of the church , and of a body with us in visible profession of the truth , as partakers of one body and blood of christ , as all the members of the church eating at one lords table are , . cor. . , . . the apostle saith such a fornicator is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 named ▪ a brother , and so in the esteem of the church no brother , and so not of the visible body of christ . . paul bringeth in this as a reason why they should cast out the incestucus man , v. . did not ( saith he ) i write to you before , and do i not now write , v. . even now that you are not to k●ep intimate familiarity with such titular brethren , who are brethren in name only ? therefore put out from amongst you this man , v. . the apostles argument to infer they ought to judge , and put such a man out of the church ; because they are not to eat with him , were of no weight , if this ●schewing of familiarity with one who is a brother only in name , did not infer the churches casting of him ou● . erastus . it is false that paul forbiddeth to eat with him who is cast out , for he forbiddeth not eating with a dead man. ans . this is to beg the question , erastus should teach us how pauls argument cohereth ; for the text saith , he must be cast out ; why ? you must not eat with him ; then he supposeth he must be a living man , for paul needed not fear they would eat with dead men , nor can this be pauls consequence ; you are not to eat with the incestuous , ergo , he must be delivered to sathan , that he may be miraculously killed ; for that is a false consequence , for then all covetous persons , all drunkards ▪ all idolators , all extortioners , should have been killed by paul , because with none of these we are to eat . erastus . it is false that paul forbiddeth as to eat meat with such ; yea in no place he forbiddeth to eat with heathen , but elsewhere granteth it to be lawfull , and in this chapter he permitteth private commerce with them . ans . . let the reader judge whether erastus resuteth paul , or beza , paul forbiddeth to eat with a brother ; that is a fornicator : erastus saith , he forbiddeth no such thing . . though i think christians may eat with heathens , . cor. . . and that paul did eat with heathen ; yet it is no argument to say , it is therefore lawfull to eat with one cast out of the church , because we may eat with heathens to gain them , and we are not bidden abstain from heathens company , that they may be ashamed of their religion , ( though christians are to use no heathens with intimate familiarity as we do our brethren in christ ; ) but we are to eschew intire fellowship with a scandalous and cast out brother , to gain him , that he may be ashamed , thes . . . and in this a scandalous brother is in worse case then a heathen : but in other respects he is in better condition , as being under the medicine of the church . . though we may have commerce , and buy and ●ell with heathens , and neglect no dutie● of humanity to them , as to receive them into our house , and to be hospitall to them , heb. . . iob . . yet this will conclude intire fellowship with neither heathen , or scandalous brethren ; yea , we are not to receive a false teacher into our house , . ioh. ver . . yet are we not forbidden to neglect duties of common humanity to false teachers , though we be forbidden intirenesse of brotherly fellowship with them . erastus . there is not the same reason of holy things , and of private civill things ; for this , not eating , belongeth to private conversing with men , not to publike communion with them in the holy things of god : one saith , it is in our liberty , whether we converse familiarly with wicked men , or not , but it is not in our power , whether we come to the lords supper , or not ; and paul will not have us to deny any thing that belongeth to salvation ; and therefore he saith , thess . . admonish him as a brother ; and none , i hope , can deny , but the sacraments are helps of godlinesse and salvation . ans . . it is true , that avoiding of the company of scandalous brethren , hath in it something civill ; but it is a censure-spirituall , and a church-censure , two wayes : . objectively , in its tendency , respectu termini ad quem . . effectively , in its rise and cause , respectu termini à quo , it is a spirituall censure objectively , because it tendeth to make the party ashamed , that he may repent , and become a brother with whom we are to converse ; and therefore is destinated for no civill use , but for the good of his soul , that is a member of a church , that he may return to what he was . . this censure , though one private brother may exercise it upon another , yea , a woman on a man , who yet hath no authority over the man , is notwithstanding in its rise and efficient cause , a church-censure . . if christ will not have one brother to condemne another , while first he rebuke him ; and if he be not convinced , while he do the same before two or three witnesses ; and if he yet be not gained , one private brother may not after conviction , before two or three witnesses repute him as a heathen , or complain of him before an heathen iudge , as erastus saith ; how shall we imagine any one single brother may withdraw brotherly fellowship from another brother , by his own private authority , while he first be sentenced before the church ? and the church shall convince him to walk disorderly , to cause divisions and offences , to be a fornicator , a covetous person , and so to be unworthy of the intire brotherly fellowship of another ? for if this order were not in the church , every brother might take up a prejudice at his brother , and so break all bands of religious communion , and brotherly fellowship , and dissolve and make ruptures in the churches : now certain it is , these texts , rom. . , . thes . . , , &c ▪ in the letter , intimate no such order as is matth. . but it is presupposed , as clear by other scriptures , we are not to withdraw from an offending brother , but after such an order : now the places in the letter , except we expound them by other scriptures , do not bear that we are to rebuke our brother , before we withdraw from him , contrary to levit. . . . if i am to withdraw from a brother , all brotherly fellowship by these places ; then i am to esteem him as a heathen , and as a brother in name , not in reality , cor. . . whereas once i esteemed him a brother , and did keep brotherly fellowship with him ; now this is materially excommunication ▪ i do no more in this kinde to one who is formally excommunicated ; yea , i am not so strange to a heathen ; ergo , this i must have done upon some foregoing sentence of the church , otherwise , i might un-church and un-brother the man whom the church neither hath , nor can , un-church and un-brother . . eschewing of brotherly fellowship to any , is an act of government distinct from the preaching of the word , tending to make a brother that walketh disorderly ashamed , that he may repent , and of a brother in name only , may become a brother in reallity , thes . . . but this act of government belongeth not to the christian magistrate ; for every brother ( saith erastus ) may exercise it toward his brother ; ergo , here is church-government that the magistrate hath no hand in , contrary to the way of erastus , and not in the hands of pastors , for it is distinct from preaching ; nor is it in a colledge of pastors , doctors , and elders , for erastus denyeth any such colledge ; ergo , here every one must govern another , the man the woman , and the woman the man ; the son the father , if he walk unorderly , and the father the son ; this can be nothing , but the greatest confusion on earth . . to put any to shame , especially publikely , by way of punishment for publike sins , must come from some iudges , or others armed with authority , iudg. . . cor. . . cor. . . cor. . . then the apostles sense cannot be , that every one hath power of himselfe without the church , or any authority there from to put his brother to shame ; for when a brother is not to eat with a scandalous brother , he must be convinced by the church to be scandalous , and so cast our , cor. . , , . as we have proved before , and every man here should be his owne judge , and party in his owne cause , except he put his brother to some shame by an higher authority then his owne . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to put a publike note or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the offender . so stephanus . so piscator , nota ignominiosâ excommunicationis . pomponius laetus de magistr . rom. ● . . censores quinto● quoque anno creari solebant , hic prorsus cives sic notabantur , ut qui senator esset ejece●etur senatu , qui eques romanus equum publicum perderet , &c. mathaeus harnish & gec . gabellus , who adde to zanchius his commentary in thes . say , est not ● quâdam insignire , et in aliquem animadvertere ; ut censores apud romanos notare aliquem solebant , they expound it the publike note of excommunication . beza saith it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie and declare , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notate , & veluti inustâ not â compungite . so calvin , marlorat . and i wonder that erastus can say with any , that it is in our power to converse , or not to converse with wicked men ; are we not discharged by gods spirit to converse with them ? as we are commanded to eat and drinke at the lords table , and is it in our power morally to obey , or disobey any commandement of god ? except erastus will say with papists , that god doth here give counsels , not commands , rom. . . thes . . . cor. . , . and whereas erastus saith , paul will have us thes . . . to admonish this man as a brother ; ergo , in holy things , and in the sacraments ▪ that are helpes of piety and salvation , we are not to ●ast him off : it is true , the cast out man is not to be reputed as an enemy , but a brother . yet a sicke and diseased brother , under the roughest medicine of the church , to wit , the rod of excommunication , that the spirit may be saved in the day of the lord. but withdrawing of brotherly fellowship , is not a meere civill unbrothering of him , for if the brotherly fellowship of christians must be spirituall , religious , and for the edifying of one anothers soules , for exhorting one another , to prevent hardning of heart , for provoking one another to love , and to good works , to teach one another , to comfort and support one another , as we are expresly commanded by the holy ghost , heb. . . heb. . . col. . . thess . . , . mal. . . jer. . . zach. . . psal . . . i wonder where erastus learned this divinity , to say , the denying of this edifying communion to a scandalous brother , while he be ashamed and repent , is to deny nothing that belongeth to his salvation : admonition is but one of twenty comfortable acts of communion , which we deny not to him , least the man should despaire , and we should cast off all care , hope , or intention to save his soul , whereas the genuine and intrinsecall intention of avoiding him , and casting him out of the church , is , that he may be saved : lastly , we deny not admonition , and preaching of the word to the man , thus cast out , because they be converting ordinances , simply necessary to work the mans humiliation and repentance ; but the lords supper is a confirming ordinance , and denied to the excommunicated while he is in that condition upon that very reason , that it is denied to pagans and heathens ; and though it be an help of piety , it is no help either to a pagan , or an excommunicate man , but damnation : but it may be , the excommunicate man hath faith . i answer , to us in the court of the church , in which the seals are dispensed , he hath no more then a heathen hath ; and therefore , in confirming ordinances , he is looked on by the church as an heathen ; and if the reason of erastus be good , the church is to deny no helps of godlinesse and salvation to him , though we deny private food to his body , because the sacraments are necessary helps . then . i much doubt , if the church be to deny the necessary helps of godlinesse and salvation to a pagan living amongst us ; ergo , shall we not deny the sacraments to a pagan ? . we are not to avoid his company , and deny the edifying acts of communion , which i named before , for these are necessary helps of salvation . . it is not the mans sin by this reason , that he eateth and drinketh unworthily ; for if it be not the churches sin to give him the seals , because the seals are adminiclees and helps of piety , and saving of the soul ; by the same reason , it is not the mans sin to receive the lords supper , for it must be equally an help of godlinesse and salvation to the communicant receiving , as to the church giving : now paul saith , cor. . he that eateth and drinketh unworthily , eateth and drinketh to himself judgement . so erastus teacheth us , that it may be a sin to swine publikely known to be such , to receive pearles , when it is no sin , but the churches duty to give these pearls to such known swine , which is most absurd and impious . erastus . i said before , that god doth not exclude sinners from the sacraments , but gather them in to them , that they may be more and more invited to repentance , and more easily raised up again ; for sacraments , and so many ceremonies also , were for this end ordained , that they might draw men to the love and care of true piety and holynesse , as moses saith , deut. . ans . erastus acknowledgeth this to be no new argument ; therefore we may passe it , it is the chief pillar of his opinion : but i put it in forme thus , to erastus . those whom god inviteth to repentance , those he will not exclude from the sacraments : but now under the gospel , he inviteth all , even many pagans and heathen to repentance , tim. . . god will have all , even heathen magistrates , to be saved , and to come to the knowledge of the truth , so act. . . god now commandeth all men , every where , even the idolators , and blinde philosophers at athens , who erected an altar to the unknown god , ver . . and who jeered at the doctrine of the resurrection , ver . . even those god inviteth to repentance ; ergo , god excludeth not pagans from the sacraments ; but the conclusion is absurd and blasphemous ; therefore so must one of the premises be , but the assumption is scripture ; ergo , the major proposition of erastus must be blasphemous . god inviteth scorners to repentance , and rebukes are means of repentance ; ergo , we may rebuke scorners ; gods spirit saith , rebuke not a scorner , prov. . , . his proposition then must be , those whom god inviteth to repentance , those god excludeth not from any mean of piety and sanctity : it is most false , god inviteth dogs and swine to repentance , and commandeth them to be holy , and the pearls of the gospel are means of repentance , and holinesse : must we therefore , cast pearls to dogs and swine ? the contrary our saviour injoyneth , matth. . . . moses , deut. . . forbiddeth diverse ceremonies and sacraments of the heathen by this argument : ye are the children of the lord your god ; and he saith expresly , that the stranger may eat some unclean thing , but the lord saith to them , you shall not do so , for thou art an holy people to the lord thy god : whence it is evident moses saith poynt blank contrary to erastus ; for moses saith , that ceremonies and sacraments are for this end , to draw only the holy and sanctified people of god , to a further love and study of true piety and sanctity ; was not the eating of the passeover a mean of repentance , as well as the eating of the lords supper ? no question , but god invited the uncircumcised to repentance , but forbiddeth them to eat the passeover . beza said , sinners vvere indeed called to the sacrifices , but such as professed repentance . erastus saith , then ●●e agree , for vve dispute only of those vvho acknovvledgeth their sins , and promise amendment . ans . we are not willing to hold up a needlesse controversie with erastus ; but erastus saith , and his arguments conclude in the old testament , none for morall uncleannesse , and impenitency vvere debarred from the holy things of god ; ergo , we are to debarre none in the nevv testament ; yea , . paul did never command to debar any , nor did christ debar judas , nor the pharisees debar the ●ewdest publicans , nor the apostles simon magus from the sacraments ; ergo , saith he , we are to debar none at all : now here erastus clearly contradicteth himself , and saith , we dispute only of such as acknowledge their ●ins and promise amendment : but let erastus say , did iudas acknowledge his ●in and promise amendment : did all the morally unclean in corinth , such as repented not of their uncleannesse , and fornication , and lasciviousnesse which they committed , cor. . . acknowledge their sin , and promise amendment ? and did those that were partakers of the table of devils acknowledge their sin and promise amendment ? and yet i brought the very words of erastus , in which he saith right down in a catholick assertion , without exception , not any of those are to be debarred from the sacraments : why ? the sacraments ( saith he ) are adminicula pi●tatis , et resipiscentiae , are helps to godlinesse and repentance : and i aske of erastus , doth the lord invite none to repentance , but those that do acknowledge their sin and promise amendment ? and will erastus have helps of repentance denied to all those who acknowledge not their sins ? then let him give us arguments in the old or new testament , by which he can demonstrate , that those who acknowledge not their sins , and promise not amendment , are debarred in the old testament , from all the holy things of god , and in the new , from the sacraments : let erastus extricate himself if he can . it is worthy consideration , whether erastus will have all those only that acknowledged their sins and repent , admitted to the holy things of god in the old testament ; if not , he must shew a difference , why pearls might be cast to swine , and scorners rebuked , and holy things prophaned by the uncircumcised & prophane in the old testament , not in the new : this he shall not shew , if they were debarred who repented not , how saith he in all his book , that none were debarred from the holy things of god in the old testament for morall uncleannesse ? erastus . but we impugne this which you say , that god hath ordained presbyters or elders to be judges and examinators of that businesse : but we say , that god neither commanded in the old , or new testament , that priests or any other , should examine those who brought oblations for sin , whether they did truly repent , or dissemble only ; and ye say there be chosen elders who should try this in the new testament . ans . . elsewhere i have proved from scripture , that the priests did try judicially , those for whom they offered sacrifice : if the leaper had not bidden so many dayes as the law required , if the priests should offer for him , he should be partiall in the law , and if the disease be not removed , he cannot offer for him , matth. . . lev. . , ▪ , , ▪ . observe good reader , how craftily erastus passeth from one question to another : all his arguments hitherto , both in his thesis and in his book , conclude that no man , in either old , or new testament , ever was , or ought to be debarred from the holy things of god : because there is neither precept , nor promise , nor practise in moses , in the prophets , or apostles for it : . because , the sacraments are helps of repentance . . because all are invited and commanded to come . now here erastus flyeth to another question : whether the unworthy should be debarred by priests in the old , and by certain select and chosen elders in the new testament ? this is a far other question : for let him answer our arguments , by which we prove that pearls and the holy things of god , ought to be denied to all dogs , swine , and prophane men , whereas erastus saith , all those are invited to come ; and then we shall yoak with erastus , or any other , by whom , or by whose authority these pearls ought to be denied : whether by the church , that is , by the elders of the church , and people consenting , or by the civill magistrate . now this latter question to erastus , is no question at all ▪ for if none ought to be debarred from the sacraments at all ; but all must come promiscuously , as their owne good or evill spirit inclineth them , it is a vaine thing for erastus to make any question at all , by whom they ought to be debarred ; for it is all one , as to aske the question , by whom should those who are to be gradued doctors of physick , be tryed and examined , whether by the faculty , and colledge of of physitians of the place , or by none at all : if you lay downe this ground , that there neither is , nor ought to be any graduated doctors at all in the world , the other of those , who are to try those who are graduated is vaine , if all be invited to a free banquet , poor , and rich , leaper , and clean : it is a vain question , whether be there some masters of the house who should try who are worthy , and to be admitted to the feast , and who unworthy , and to be debarred . erastus . it is madnesse to say , that paul by forbidding private ●ating , doth understand nothing but a debarring from the sacraments , for ▪ cor. . he debarreth none from the sacrament . ans . neither beza , nor any of ours say , that they are both one punishment ; but that where we are forbidden to eat with a scandalous brother , it is presumed the church doth cast him out of her society : nor doth paul cor. . invite all to come to the supper . beza said , he to whom lesse is denied , as that we eat not with him , in our private houses , to him more is denied , to wit , that he should not be admitted to the lords supper . erastus saith , that to whom lesse is denied , to him more is denied , is true in gifts , but not in punishments , and in things of the same kind , but not in things divers , and in things free , not in things of which one is commanded by god , and another thing not commanded ; it holdeth not in punishments , he to whom the city is denied , and who is banished , his life is not denied to him , he who is punished in his purse , is not killed ; for that a father denieth to his son an unworthy thing , yet he denieth not rayment to him . ans . erastus in this granteth he wrongeth beza , as if he had said , to deny a private table , and the lords table , were one and the same punishment . beza saith , the one is a lesse , the other a greater punishment . . if it be true in gifts , that he to whom lesse is given , more is given , then it holdeth here in our case ; because private fellowship with the saints is a gift of god , and if the lords body given for us , and to us in the lords supper , be not a greater gift , it is nothing : so then if a lesse gift be denied , the lords supper a greater gift is denied . . it must hold in the private punishments , inflicted for an higher punishments cause , private communion with the saints is denied , because the man is cast out of the church ; ergo , farre more are the highest priviledges of the church denied : as liberty is denied to a man , because he is condemned to dye ; ergo , farre more is life denied to him ; a mans house is denied to him , because he is banished ; ergo , farre more is his city and countrey denied to him : but a man is not punished in his purse , because he is condemned to dye , it followeth no● ; ergo , he should rather dye , because the one punishment is not relative to the other . because not eating with a scandalous man is a spirituall punishment , as i have proved : therefore it is of that same kind with excommunication , and therefore it holdeth here . . abstinence from the private fellowship of a scandalous brother is not free , but commanded of god , and so is debarring from the lords supper , not free , but commanded . erastus . when he forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no not to eat , he forbiddeth , . neer communion of familiarity . . not to eat with them , which is to forbid all signes of neer communion . ans . it is clear he proveth they should cast him out , because i wrote to you that you should not keep company with such , v. . no more to eat with such ; ergo , farre lesse ( would he say ) should he be a leavening member in the lumpe and masse of christs body . erastus . i wrote unto you , that ye should not keep company with such ; then paul speaketh here of a thing , concerning which he had spoken before , though they understood him not : it is like they sought pauls judgement of their conversing with men : but of delivering the man to satan , he had not spoken before , as is clear in the text. ans . this is a strong argument for us , if paul had never spoken , nor written to them of the delivering of the man to satan , that is , of the miraculous killing of him , how could he in reason and conscience chide them , because they prayed not that he might be miraculo●sly killed ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? it is not possible they could mourn for not joyning in a businesse , that paul had never revealed to them to be gods will. yea it is a strong argument to me , that delivering to satan was excommunication , of which he had taught them before , ( else their mourning had been unreasonble ) and which he pointed at to them as a limbe of excommunication , to wit , their not familier conversing with the scandalous . erastus . and when he has show●n how they ought to flee the company of the scandalous , he returneth to his former purpose , commanding the wicked man to be killed : this then he saith , i commanded you to eschew the company of wicked brethren , not of the heathen , whom the lord shall judge . ans . . the text can bear no such exposition , for the reasons i have given before . . the coherence is clear ; i wrote before that you should not keep company with wicked brethren : therefore put out that wicked man from amongst you . but by erastus his glosse , there is neither sense , nor coherence in the words . erastus . the end of refusing familiar conversing with the scandalous , is , that he may be ashamed ; and you say , that same is the end of debarring from the supper ; then it must follow , as private conversing can do the contrary , to wit , it can soment and nourish sinnes , both in the brother we converse with , and in us , so the frequent use of the lords supper should nourish vices in us , vvhich vvere vvickednesse to think . ans . this presumeth , that to avoyd a scandalous brother , and to debarre him from the sacraments , must be formally one , which we teach not . . hence it followeth , since they be divers formally , they cannot have the same formall and intrinsecall ends . . the frequent eating at the lords table , in a scandalous man , doth dispose him more and more to sinne , as frequently sinning inclineth more to sinne ; but this is by the frequent abusing of gods ordinance , and not from the nature of the sacrament . erastus . paul forbiddeth not ill men of the company of good men , but he admonisheth good men , to flee ill men , that they may be ashamed . but vvhen you deuy the sacraments to any , you command not the godly not to come to the supper with the wicked , but you forbid the scandalous to come to the supper . ans . there is no solidity in this conjecture , it leaneth upon the perpetuall m●stake of erastus in all this dispute , as if we held , that to be debabred from familiar fellowship with the saints , and from the sacrament , were one and the same thing : else , i see no conclusion that erastus doth , or can infer against us . . it is false , that wicked men are not discharged the company of saints ; for in so far as fellowship with the saints , is a spirituall mean of the gaining of their souls by teaching , exhorting , edifying , comforting the wicked and scandalous , being dogs and swine are forbidden to touch such a pearl ; yea , god layeth a charge on wicked men , while they remain in that case , not to meddle with confirming ordinances ( with some converting ordinances they may , ) as psal . . . but to the wicked god said , what hast thou to do to declare my statutes : or that thou takest my convenant in thy mouth ? . seeing thou hatest instruction , and castest my word behinde thee . here the wicked are forbidden to teach or speak , to the instructing of others , which is a speciall act of christian fellowship between brother and brother , col. . . heb. . . heb. . . thes . . . . because they hate to be instructed of others : and you know how christ speaketh to the unworthy intruder of himself on the secrets and spirituall marrow and comforts of the gospel , matth. . ver , . friend , how camest thou here , not having thy wedding garment ? ezra . . but zerubbabel and joshua , and the rest of the chief of the fathers came and said unto the adversaries of iudah and benjamin , you have nothing to do with us , to build an house unto our god ; but we our selves together will build unto the lord god of israel : doth not god expresly forbid david to build an house to his name ? chron. . . chron. . . and we know it is a typicall discharge layed upon men of blood , not to touch the holiest things of god ; but that men of peace must meddle with them , isa . . . bring no more vain oblations , &c. all which holdeth forth , that not only those who have the charge of the house of the lord , to see that no swine and dogs prophane the holy things of god ; but they are forbidden all private ordinances and publike , in so far as they can make no other use of them , but to defile them . erastus saith , they be wickedly forbidden to come to the lords supper , who desire to celebrate the memoriall of his death . beza replieth well , . what if he know not what he desireth who cometh ? . what if there be just suspition or clear evidence that he playeth the hypocrite ? . what if it concern the whole church that his desire be suspended ? erastus . the first cause is not to purpose , because we speak of those that are well instructed . . the second is bred in the brain of beza ; i am compelled to think that he that publikely professeth he is grieved for his sins , and that he purposeth to live a holy life in time to come , that he thinketh as he speaketh , if he remain not in that purpose : i also remain not alwayes in my good purpose ; his desire is an argument of piety , which should not be smothered and oppressed , but excited and nourished : and this opinion of beza dependeth on the iudgement of men ; neither hath the lord committed the examination of some to elders : and it is folly to say , it concerns the church to delay , to do that which the lord hath commanded me to do . ans . . erastus professeth he standeth for their admission to the lords supper , who are recte instituti , & profitentur dolere se propter peccata sua , who are instructed in the grounds of christian religion , and repenteth of their sins , or professeth it : and he said before , as i observed it , if any shall be found who shall trample on the sacraments , ego hunc minime admittendum censeo : i judge such a man should not be admitted to the sacraments : whence it is clear , that erastus professeth that the ignorant and the scandalous should be debarred from the lords supper : but , good reader , observe that erastus contradicteth himself in all his arguments ; for he proveth , that not any one christian in the visible church , ignorant , or not ignorant ; who professe their repentance , or not professe it , can be excluded from the sacraments ; but that all are commanded by christ to come . but erastus saith , scriptura illos , de quibus nos loquimur , nec à sacrificiis arcet , nec à sacramentis aliis ullis : imò sub penâ capitis mandat , ut universi mares , &c. the scripture excludeth none from sacrifices , or any other sacraments : but commandeth that all the male children , jews and strangers , who are not legally unclean , and from home , should compear at ierusalem thrice a year before the lord : and pag. . in sacris literis non tantum non inveniri aliquos à sacramentis propter solam vitae turpitudinem , ab actos esse , sed contrarium potius probari : and iohn baptist ( saith he ) baptized all that came to him , pharisees and sadduces , whom he affirmeth to be a generation of vipers , ex quo intelligimus : whence we understand , that ministers are not to deny the sacraments to those who seek them , and the iudgement is to be left to god , whether he who professeth repentance , dissemble , or deal truly and sincerely : yea , when erastus saith , that it is not in all the scripture to be found , aliquos a sacramentis propter solam vitae turpitudinem abactos esse : that any were debarred from the sacraments for only wickednesse of life ; but rather the contrary may be proved , either ignorance of god , opposed to due instruction , and professed impenitency , is no wickednesse of life , which is most absurd ; or then in scripture , some must be debarred from the sacraments for wickednesse of life only : but erastus saith plainly , none in scripture are debarred from the sacraments , for only wickednesse of life : and so they are not debarred , because they professe not repentance . and erastus saith , christ said , drink ye all of this and iudas was not excepted : christ went into the temple with most wicked men : the pharisees and sadduces were baptized with the same baptisme of iohn vvith them : then erastus will exclude none at all , no not those whom christ pronounced to sin against the holy ghost , and the convincing light of their own minde , matth. . , . ioh. . , , . and . . and . . yea , pag. . he will have none excluded in corinth , not those that are impenitent , and those that vvere partakers of the table of devils . pag. . when christ commandeth all to eat and all to drink , he excludeth none that professeth themselves to be disciples : but many professe no repentance , who professe themselves disciples : see pag. , . and the following pages . . erastus saith , he is compelled to think , that he that publikely professeth sorrovv for sin , doth think as he speaketh : but to whom shall he professe it ? to the church ? then hath the church power to accept the confession of scandalous men , ere they be admitted to the lords supper : erastus will stand at this , for it is government in the hands of the church ; if he must confesse to the civill magistrate , who made him a steward of the seals , and mysteries of the gospel ? nor is the church to think , as erastus is compelled to think , manifest hypocrites , and those that trample the sacraments under their feet , will make profession of sorrow for sin : and erastus thinketh such are not to be admitted : erastus saith , they may change their purpose of repentance , and so may he doe himselfe . valeat totum , granting all , that is , nothing to us , for any divinity we have proofe of in erastus his booke ▪ i should humbly conceive when he speaketh so ignorantly of the worke of repentance , and preparations for the lords supper : he hath been a man non rectè institutus , not well instructed , and so without the lists of the disputation by his owne word , and so not to have beene himselfe to be admitted to the sacraments . . nor is it in beza his head onely , that those who desire the sacrament have true piety , for christ saith , wicked men are known by their works ; otherwise if tramplers of the sacrament , and the ignorant desire the sacrament , as ignorance is neighbour to arrogance and presumption : let erastus give us a rule in the word by which they are to be debarred , all his arguments will prove that they are to be admitted : and if erastus deny that the judgement of men either of church or magistrate is to be interposed in the excluding of those who are , non rectè instituti , not rightly instructed , and doe not professe sorrovv for their sin , he must speake against sense , if he grant some must judge , who are ignorant , and openly impenitent ; then i say to erastus what hee saith to beza , your opinion dependeth on the opinion and judgement of men . . if god have not commanded either elders , or any other ( as erastus saith , ) to examine and judge , who are fit for the lords supper , who not : then seeing erastus saith the prophane , the ignorant , the impenitently scandalous , knowne to be such , are to be debarred . i aske of erastus , to whom christ hath commanded the tryall of this , who are ignorant , and non rectè instituti ? men cannot debarre themselves from the sacraments in a judiciall way , most of men conceiting well of themselves , rush upon the ordinances of god , not knowing that they doe evill : workers of iniquity , who cry , lord , lord , adulterers , theeves , idolaters , who dare come to the temple of the lord and cry , the temple of the lord , the temple of the lord are these , ier. . , , . will also fast and professe repentance , esa . . , , . even when their wickednes testifieth to their face against them in the eies of all , ier. . , &c. ier. . . esa . . . and they will desire ●o partake of the lords supper , as is evident , esa . . . now there are none on earth , neither elders , or any any others to debarre them ; erastus saith , taceo jam , quod deus non praecepit vel presbyteris , vel aliis tale examen . let erastus answer us in this , and by what charity is erastus obliged to beleeve , all that seeketh the lords supper , do it in truth ? god has given to us mens works , not their words , of which hypocrites are liberall , and shall we foment hypocrisie , and mens eating their owne damnation , under erastus his pretence of incouraging , and not suffocating seeming godly desires ? lastly , erastus saith , it doth not concern the church , that the man deferre to do that which christ commands him to do , this is to beg the question . doth christ command a man to eat his owne damnation ? chap. xiii . quest . . other arguments for excommunication vindicated . erastus . the apostle writeth , if any man love not the lord jesus , let him be accursed : ergo , paul will have the elders to sit and judge who truely repent , who not , that they may admit the one to the supper , not the other ; if this be excommunication , excommunication is grounded on a thousand places : to love christ is to k●ep his commandements , ioh. . and . then who ever saith those that keep not the commandements of christ , are cursed of god , he shall this way excommunicate : then moses did often excommunicate . but because the false apostles did strive to make paul contemptible , therefore paul saith , god be judge which of us loveth christ , and let god destroy him who loves him not , this is the true meaning . ans . erastus perverteth the sense of beza his words , for beza has no such conclusion as to prove a formall excommunication by the elders , or church judicature ; this is erastus sained conclusion . beza inferreth from these words , that there is here gravissimae excommunicationis species , a kind of heavy excommunication , materially , to be eternally separated from christ , called the great excommunication . and it was to be accursed while the lord come , and therefore this may prove there is a kind of lesser excommunication , in the church , and moses his cursing by way of preaching , may well inserre , that because there be church censures , therefore there is a church cursing heavy , and lesse heavy . but beza intendeth not to prove excommunication by the church from this , but only that christs enemies are cursed , though they be other wayes in the church ; and this kinde of excommunication , of shutting impenitent sinners out of heaven , is in a thousand places of scripture , and nothing can hence be concluded against beza ; and the like excommunication is gal. . and when ioh. . ep. forbiddeth to receive a fa●●e teacher into your house , if he be a member of the church , he is to be farre lesse kept in christs greater house the church ; but is to be cast out . erastus . when paul saith , gal. . i would they were cut off who trouble you ; he saith not , conveene the elders , and cast such men out of the church , or deliver them to satan , but he wisheth that they were cut off by god. ans . . the place , gal. . . i wish they were cut off that trouble you , is expounded by piscator of cutting off from the visible church ; yea he saith , conveene the church , when he saith , v. . a little leaven leaveneth the whole lumpe , that is , a little false doctrine infecteth the whole church , and v. . i am confident of you , that ye will be no otherwise minded ; but he that troubleth you shall bear his judgement , who ever he be : then he hopeth well of the galathians that they will be of one mind to judge , and cast out the false teacher , this is parallel to cor. . though paul do not so right downe chide them for neglect of church censures , as he doth cor. . but saith erastus , if paul wished them to be cut off that troubled them , why did he not cut off those false teachers , and deliver them to satan ? erastus answereth , it was not gods will so to do , and the apostles could not in every place , and at every time kill miraculously ; but when it was profitable , and necessary . ans . then paul , cor. . farre lesse could rebuke the corinthians ; because they prayed not that the incestuous corinthian might be miraculously killed by paul : for paul had not power to kill him ; because it was not necessary , nor profitable : the man repented , and was never killed . . iudge if it be probable that paul would wish to work a miracle in killing false teachers , when it was neither profitable , necessary , nor sa●e for the church to have them killed . . paul was confident the man who troubled them should beare his judgement . erastus saith , it was not gods will he should be miraculously killed ; ergo , it was not miraculous killing , but some church censure ; or then erastus must find out another kind of judgement . and why ( may some say ) doth not paul write to excommunicate him , as he did the incestuous corinthian ? beza answereth , paul would not cor. . take that authority to himself , but would do it by the suffrages of the church : so here he sheweth what he desireth , but happily it was not expedient that they should be presently cut off : so beza : yea , the words do well bear , that paul thought fit , that they should bear their iudgement who had troubled them , and that that leaven should be purged out . . yea , if this cutting off be miraculous , it is clear , paul could not communicate it to others , for it was pauls will that the incestuous corinthian should be delivered to satan by the suffrages of the corinthians : nor do we read that the apostles wished to cut off men miraculously , but were not able to do it . erastus . it is false , that paul willed the man to be delivered to satan by the suffrages of the corinthians : for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have already concluded , ordained , decreed , to deliver him to satan , though i be absent in body : what then would he have done ? he would all the church being gathered together ( not some presbyters only ) by his own spirit , and the power of the lord iesus granted to him , deliver the man to satan , that he might strike fear and terror on others , and that the man might bear the just punishment of his wickednesse . ans . paul chideth them , that they were puffed up , and mourned not , that the man might be put out of the midst of them : then , whereas it might be said , we want the presence of the apostle paul , and his privity to the businesse : to this paul saith , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for me ( saith he ) i have , as if i were present in body when you are convened together , &c. iudged to deliver such a one to satan : now that this decree was the judiciall decree and sentence of paul as a miraculous magistrate giving sentence judicially , when paul himself was absent , and had not convinced the man , nor spoken with him , i do not believe ; . because , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie such a sentence of a man when the guilty is before him , yet the word doth not necessitate us to this exposition , luk. . . out of thy own mouth will i judge thee ; for it doth as often signifie a simple act of the minde , and the opinion of any not sitting in judgement , as act. . . ye judge your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthy of life eternall , cor. . . i determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know nothing but christ , luk. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith christ to simon the pharisee who was not on the bench , thou hast judged rightly , tit. . . i have determined there to winter , cor. . . iudge ye what i say , act. . . when it was determined to sail into italy . . we do not read that apostle , prophet or iudge , gave out a sentence of death against any , the person condemned not being present nor heard : the lord himself did it not to adam , nor to sodom ; he came down to see , he examined adam : moses did not so condemn the man that gathered sticks on the sabbath day : joshua convinced achan , the prophet convinced gehazi , ere he smote him with leprosie , peter convinced a●anias and saphira to their faces , ere he killed them , so did paul convince elimas the sorcerer in his face , so did christ in his miraculous purging of the temple , convince them that his fathers house should be a house of prayer . now paul here giveth a judiciall sentence of death on a man , he never spake of being at philippi whence he wrote , and the delinquent at corinth , if we beleeve erastus . . erastus judgeth that paul knew this man to be penitent , and how knew paul this ? it must be a miraculous knowledge , by which paul at philippi looked upon the mans heart at corinth , one of the greatest miracles that ever paul wrought for paul had the knowledge of the mans sinne only by report , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is reported ; between pauls writing the first verse of that chapter , and his writing the third verse there must interveene a miraculous discovery of the incestuous mans heart , paul being at philippi , and the man at corinth ; and paul knowing the man to be penitent , and because of his penitency ( as erastus saith ) paul did not kill him : yet paul so farre absent , must have given out a miraculous sentence , as a miraculous magistrate . i ( saith he ) by revelation as having the sword of god now in my hand , have judged , and given out sentence , that this man shall be miraculously killed by satan , before your eyes , that all may feare , and do so no more , and yet i know him to be penitent , and that he shall not be killed by satan ; a monstrous and irrationall sentence , if it be said , that by report paul had knowledge of his sinne , and by report also he had knowledge of his repentence , and that his spirit would be saved in the day of the lord , and that this knowledge came not to paul by any immediate revelation . i answer , yet the sentence must stand by erastus his mind touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i have judged and condemned him as a miraculous magistrate to dye upon a report , though i never heard him , and i know he shall not dye for this sault : for can it be said , that paul retracted a sentence which he gave out as the deputy of god , and he even then , when he wrote the sentence , kn●w there was so much repentance in the man , as he would for it be moved not to kill him . . there is no ground in the text , why paul should be said to seek the naked presence of the whole people , to do such a miracle before them , he being himselfe absent ; for there is more then a naked presence of the corinthians , as only witnesses that they might be affraid & do so no more : for they were present as instructed with the spirit of paul , and the power of the lord jesus christ ▪ to deliver such a one to satan : as the words bear , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for to be conveened in the name of christ , being spoken , mat. . v. . of a church meeting , or in reference thereunto in the same phrase , and to be conveened with the power and spirit of paul , and of the lord iesus , cannot agree to paul ; nor can it be said , i paul absent in body , and present in spirit , in the name of the lord jesus , and with my spirit , and the power of the lord jesus , have decreed to deliver such a one to satan . for , . the grammer of the words cannot beare that , for ( being conveened in the name of the lord , with my spirit ) are constructed together in the text. . it is no sence , nor any scripture phrase . i present in spirit , and with my spirit have decreed to deliver such a one to satan . . it is evident that paul would , as it were absent , recompence his bodily absence , with the presence of the spirit , and road of church censure , which the lord had communicated to them . . erastus needeth not object , that there was a conveening of the church , not of some elders , for as there is no word of the word elders in the text , so is there no word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text , and so the debate will be , what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether elders , or people , or both ; but though every one in their owne place were understood , yet the words beare a juridicall convention , being conveened in the name of the lord jesus , and with my spirit , and the power of the lord jesus . erastus ▪ the questions why paul did not command to excommunicate the false apostles in galathia ? or why he did not miraculousty kill them ? are both urgent ; but the latter is most urgent , for the power of miraculous afflicting men , was given to few men , and to apostles : but it is a wonder , if excommunication was ever , and every where to be observed in all churches . yet paul neither practiseth it here , nor else where , nor commandeth others to practise it ; now here he desireth they may be cut off , but not excommunicated . ans . we say the last is no question , you never read in the new-testament , or in the old , that prophets or apostles consulted , or advised with the people , whether they should work miracles or not : . though excommunication was an ordinary power , as the power of binding and loosing given to the church , matth. . . and . . ioh. . , . yet the actuall exercise of excommunication , being the highest and weightiest censure , and the most severe of any other on earth , it is no wonder that paul be as sparing and rare in the exercise of it , as the apostles were in killing mens bodies . . it is a begging of the question , to say , paul neither practised himself , nor commanded others to excommunicate , for he did both . erastus . that which is , rom. . spoken for eschewing of those who cause offences , is that every one single person beware of false teachers ; it is not spoken to the church to excommunicate those false teachers , and therefore there is no such need of such a presbytery as you dream of , but only of good and diligent ministers , who may rightly instruct , and prudently teach their hearers , what teachers they ought to eschew . ans . . the eschewing of false teachers is a generall , and a duty no question given to all and every one of the church : but the place doth no more say in expresse terms that a single pastor should give warning particularly by name , that this man , iohn , hymeneus , alexander , are those false teachers to be eschewed , then it saith , that the presbytery , which we assert , doth in expresse termes , shew what false teachers they be , who by name are to be excommunicated and eschewed ; but you see , that erastus is overcome by truth , so far , as he must say one single minister may declare that such a false teacher , by name , is to be eschewed as a heathen and a publican , and so in effect excommunicated , and put out of the church ; but he denieth that the church may declare him a heathen , as matth. . and that many elders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathered together in the name of christ , as it is , cor. . may put out a false teacher , or a wolf out of the flock . . we grant that it is spoken to every one , that he should eschew false teachers , yea , and thes . . all that walketh unordinately , all fornicators , extortioners , drunkards , co● . . but that every man should eschew those , whom he in his private judgement conceiveth to be such , before he rebuke them , and labour to gain them , and in case of obst●n●cy , tell the church , as christ commande●h , matth. . is not commanded , bu● forbidden , matth. . lev. . col. . . for if this should be , that i might immediatly , upon my own private grudge , unbrother and cast out of my heart and intire fellowship , every one whom i conceive offendeth me , and walketh unordinately , without observing christs order , or previous rebuking of him , i make a pathway to perpetuall schismes : . a violation of all laws of fraternity , and christian communion . . a diss●lving and breaking of all church communion , and i● were strange , if erastus will have christs order kept , matth. . in private offences done by one brother to another , and not in publick offences , when a brother offendeth twenty , and a whole church , as if i were obliged to seek to gain my brothers soul in private and l●sse injuries , and not in publick , and more hainous offences . hence it is clear to me , if we are to reject an heretick , after once , or twice admonition , and not to receive in our houses false teachers , and tim. . . if any teach otherwise , and consent not unto the wholesome word , even the words of our lord iesus christ , being given to perverse disputing , as men of corrupt minds , and destitute of the truth , tim. . , , . we are to withdraw our selves from such , and to save , with severity and plucking out of the fi●e , those that cannot be cured ; then certainly the church of christ must also turn away from such men , and acknowledge them as no members of the body , whereof christ is the head ; if we say not this , if one hath leave in a constituted church , to j●dge and condemne his brother , and then we shall not take the course of the apostles in the like case , as act. . which is not apostolick , for when false teachers troubled the brethren , they would not peremptorily , though great apostles , as paul and barnabas , determine against either the false doctrine , or the persons of the teachers , while the apostles , elders , and brethren did meet in a synod , and determine against the error , and against the men , as such as troubled the brethren with words , and perverted their souls , act. . now erastus is willing to acknowledge a sort of divine excommunication , not a humane , as he is pleased to call that ordinance of separating of wicked men from the church and holy things of god , which yet was in the church of the jews , instituted by christ and his apostles , and which no church wanted , as learned beza saith , even in the time of persecution : had erastus explained to us his divine excommunication , as he calleth it , it were easie to bring most of his owne arguments with greater strength of reason against it then against ours , which is the truely divine excommunication . chap. xiv . quest . . whether erastus doth strongly prove that there is no presbytery , nor two distinct judicatures , one of the church , another of the state ? erastus . i deny not , first , such a presbytery , as the evangelists mention , which is called a presbytery , a synedry , a synagogue ; this was the civill magistrate who had amongst the jews the power of the sword . . i deny not a presbytery , cor. . when the church wanteth a civill magistrate . . i deny not a presbytery of learned men , who being asked , may give their judgement of doubts : of which ambrose , there was nothing of old done sine seniorum consilio , without the counsels of the elders . but i deny a senate , collected out of the body of the church , to judge who repenteth , and are to be excommunicated , and debarred from the sacraments , and who not ; or i deny any ecclesiasticall judicature , touching the manners and conversation of men , different from the judgement or court of the civill magistrate , or that there be two supream courts touching manners in one common wealth . ans . one simple head in a moment , may deny more then many wise men can prove in a whole day , it proveth they are more cumbersome in their disputes , then strong ; that there was a iewish presbytery , ●hat is , a civill judicature , is con●uted by lev. . . where there is a court of aarons sonnes , whose it was to judge of church matters only , and to put difference betweene holy , and unholy , betweene cleane , and uncleane . . a presbytery of arbitrators in matters civill , to keep christians from going to law one with another , before heathen judges : is not a presbytery , cor. . one wise man might do that , and he is no presbytery . . there is no judicatures of officers there ; they were but gifted men arbitrarily chosen for a certaine businesse , and were not judges , habitu . . a presbytery for doctrine only is further to seek in the word , i hope , then our presbytery ; erastus should teach us where it is . . he denieth a presbytery for manners , then all scandals must come before the civill magistrate . who made him a church officer to judge of the affairs of the church ? who is to be admitted to the seals , who not ? for two supream courts , i shall speak god-willing . erastus . there is no colledge of presbyters at corinth , but every man was to judge himselfe . ans . there is a company gathered together in the name of our lord jesus with the spirit of paul , and the power of our lord iesus , cor. . . . who did judge those that are within , and put out from amongst them an incestuous man , v. , . least he should leaven the whole church , v. . this is a colledge of judges . . there is a number of builders and labourers with god , cor. . , , , . ministers of god , dispensers of the misteries of word and sacraments of god , cor. . . such as paul , apollos , cephas , and others , cor. . , . cor. . . a number that had power to punish , to forgive , cor. . , , , , , . . a number of prophets who judged of the doctrine of the prophets , cor. . , , . these be very like a colledge of presbyters . o but paul writeth not to those , but to those who were puffed up , and mourned not , cor. . . these were the people and church . ans . yea these were the eyes , eares , and principall parts of the church , cor. . , , , , . now he writeth to the church , cor. . ▪ . erastus . before this time , paul must have instituted this presbytery , who seeth not that this is false ? for so he would have accused the presbytery , not the whole church ; but he accuseth not the elders , because they admitted the man to the lords supper , and there is no word of excommunication here . there is no mention of one judgement , of one election , of one office , but he chideth the whole church ; because they mourned not : it was not the elders office to remove this ; they dream , who say there is a presbytery instituted here , and there was none instituted before this epistle was written ; he biddeth them not ask suffrages , whether he should be excommunicated or no. ans . all that erastus saith against a presbytery , is to improve excommunication : but there may be excommunication by the people , as many hold , where there be no elders at all . . let erastus point out the time , when a number of preaching prophets were instituted at corinth , whether in this chapter ( which to me is a dream ) or before . . he had cause to rebuke all ; all were secure , the elders who cast him not out , the people who said not to their elders , as the colossians are bidden say , col. . . to archippus ; and will erastus say that preaching elders , who by office , are the eyes of the church , cor. . , . were not to be chiefe in mourning to god , and praying that the man might be miraculously killed ? and yet he reproveth all equally . . he reproveth them all that the man was not cast out of the church , and this includeth a reproofe , that he injoyed all the church priviledges , especially the sacraments . . it is false that there is no mention of judgement , v. . do not ye judge those that are within ? for election , there is none in the chapter , nor any presbytery instituted in this chapter ; it was before : erastus hath the like reason to say , that there was no instituted church at corinth , because in the . or . epistle to the corinthians : we reade not where he instituted any such church ; if we finde the thing instituted , we know it had an institution , and let erastus shew us when paul received the institution of the lords supper , from the lord : shall we deny he received any such thing contrary to cor. . . because we finde not where and how he received from the lord ? . there is no asking of suffrages mentioned act. . at the choosing of mathias , nor act. . at the choosing of the deacons that we reade of ; ergo , there were no suffrages there ; it followeth not . . and ought not farre rather suffrages to have been asked before the people should take on their heads the mans blood , by consenting thereunto , and praying for it , as erastus saith ? erastus . if these words , v. . i verily as absent in body , but present in spirit , have decreed , &c. signifie , choose out of your company , presbyters , who are to censure the manners of the people , who shall debarre the unworthy from the sacraments , i am willing to suffer any thing . ans . i know no man but erastus that dreameth of any such sense , there is no institution of a presbytery in this chapter , no calling of ministers ; but it presupposeth a ministery before s●●led . but if th●se words . i have decreed , &c. have the erastian sense , i have given s●●●e●c● as a magistrate , that the man be killed by the ministery of the devill ; and that you shall be my heralds to proclaime this sentence : it is a wonder the text give not any hint of such a sense . erastus . v. . he speaketh not of the judgement of presbyters , but of all the people . ans . . this erastus on his word asserteth , without probation : we deny it , it is but par●llel with gods judging . . it is an act of the keys . . it is relative to casting out by those that are conveened in the name of the lord iesus , with the spirit of paul , and the power of our lord iesus : was every girle , and beleeving servant capable of this spirit ▪ and power ? erastus . i grant before any come to age , be baptized , he is to be examined , whether he understand the doctrine of saith , and assent to it with his heart : i grant it is profitable that young ones be examined , before they be admitted to the supper , but i deny god hath for either of those instituted a presbytery . but there is no ground that a presbytery must try wicked men , ere they be admitted to the lords supper . ans . . we owe erastus thanks for granting this ; but what if the aged be sound grosly ignorant , and uncapable of the seals ? and some wicked men will trample the seals as swine , and yet they desire the seals . erastus said before , such should not be admitted ; who should debarre them ; either the church of beleevers , or those that are over them in the lord , or the magistrate must debarre them : if the first and second be said , erastus cometh to finde some use for a presbytery ; if the magistrate be an heathen , he cannot examine or debarre any from the seals . let erastus answer , if he be a christian , how can it be denied ; but if the magistrate by his office is to steward the bread to one of the children , not to another , but he is a steward to cut and divide the word , and seals both aright ; and how could paul make it one of the properties of the pastor , . tim. . to cut the word , and by the same reason to distribute the seals aright , if it depend upon another officer by his office to command him to divide it to this man , whom he hath examined , and findeth in his mind qualified , and not to this man ? we judge the elders of the new testament do agree in this common and perpetuall morality , that both are to put difference between clean , and unclean , holy , and unholy , though many things were unclean to the iews , that are not unclean to us , and that the church hath yet a power to bind and loose , mat. . . erastus . there was never a wiser common wealth in the world , then that of the iews , deut. but in the common vvealth of the ievves , there vvere never tvvo distinct judicatures concerning manners : ergo , there should not be these tvvo different jurisdictions in the christian common vvealth . but all should be given to the civill magistrate . ans . erastus is seldome happy in his logick , his sy●logismes are thin sowne , all gods laws are most wise , but if this be a good argument , was not their church , their religion , their ceremonies , their judiciall laws , all wise and righteous ? then the christian church should be conform yet to the iewish , we should have those same bloody sacrifices , judiciall lawes , ceremonies that they had . the iudicatures and officers are positive things , flowing from the positive will of god , who doth appoint one jurisdiction for them , most wise , and another to christians different from them , and in its kinde , most wise . . we give two judicatures in the church of the iews , concerning manners , one civil , acknowledged by erastus ; another spirituall & ecclesiastick , ordaining ecclesiastick and spirituall punishments upon the unclean , lev. . . as to be removed out of the campe , and such like , and deut. . thou shalt come to the priests , the levites , and the iudge , that shall be in those daies , according to the sentence vvhich they of that place ( vvhich the lord shall chuse ) shall shevv thee , and thou shalt observe to doe according to all that they informe thee , ver . . and the man that vvill do● presumptuously , and vvill not hearken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the priest , ( that standeth there to minister before the lord thy god ) or unto the judge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even that man shall die , and thou shalt put avvdy evill from israel . there is here an evident disjunction that clearly holdeth forth , that both the priests and the civill judge judged in matters of manners , and that he that presumptuously despised the sentence of either was to die : a judicature of the priests is evidently here , and a judicature of the civill judge , erastus cannot deny , and that the priest judged in subordination to the civill judge , is refuted by the words , which saith the priest was immediatly subordinate to god , not to the magstistrate : he that will not heare the priest ( that standeth to minister before the lord thy god ) shall die : ergo , he is the minister of the lord ; and god called and separated aaron and his sonnes , to stand before the lord , and to minister , and he did call the levites , the magistrate called them not to office . erastus . beza saith , that moses , ioshua , david , salomon , did not execute the office of the priests , and therefore the charge of the priests , and of the civill magistrates were different offices , and charges ; but i said , before the lord chose aaron and his sonnes to be priests , they were not so distinct charges , but they did agree to one and the same person ; for , moses to omit the rest , did execute the office of aaron , levit. . but after that it was not lawfull for any to doe the office both of king and priest ; and therefore saul and vzziah were justly corrected of god for it . but what is this ? it proveth not that the priests had publike judicatures to punish wickednes of manners . ans . certainly , if erastus deny the charge of the priest and the king to be different offices , because once moses did offer sacrifice , ( and so was melchisedeck both a king and a priest , heb. . ) he must say that moses offered sacrifices , levit. . not as a priest . ( sure i am , moses was a prophet , and a prince and ruler , but no priest . ) but moses by erastus his way , must as a civill magistrate have offered sacrifices , and not as a priest or priviledged person by a speciall and an extraordinary commandement of god ; for to deny the two offices of priest and king to be different offices , because one man discharged some acts proper to both offices , as moses both did beare the sword of god , as a prince , and did also discharge some acts proper to the priest , as erastus saith he did , leviticus . is a poore and naughty argument : undeniable it is that melchisedeck was both king and priest , but even then to be a king and to be a priest , were two distinct offices , in nature and essence , because melchisedech did not take away the life of a murtherer , as a priest , but as king of salem , heb. . . nor did abraham pay tithes to melchisedech as to a king , but as to a priest . tithes in moses law as tithes , were never due to any but to the priests : and therefore even in melchisedeck , the kingly and priestly office , were formally distinct ordinances of god , just as david as a king and judge took away the head of the man who brought sauls head to him , and not as a prophet he did this ; so as a prophet he penned the psalmes , not as a king : if one and the same man be both a musitian and a painter , he doth paint excellently as a painter , not at a musitian , and he singeth excellently not as a painter , but as a musitian ; and though one and the same man doe acts proper to both , that may prove that musick and the art of painting are one subjectively onely , that they may both agree to one and the same man , but not that they are not two faculties and gifts of god different in spece and nature . . though erastus confesse that it was unlawfull that vzzias and saul should sacrifice , yet he will have the kings office , and the ministers office under the new testament not so different ; for he said expresly , who knoweth not now when aarons priesthood is removed , but we are all equally priests ? saul and vzziah sinned when they were bold to sacrifice and burne incense , but the magistrate doth not therefore sin , who exerciseth the charge of the ministery , if he might for his businesse performe both , doth paul make exceptions of magistrates and potentates , when he saith , cor. . you may all prophecie ? hence he must grant that the civill magistrate now may both preach , baptize , and administer the supper of the lord , and therfore not only hath the church no senate , nor ecclesiasticall court to punish faults , and scandals with ecclesiastick censures ; but there is no presbytery of elders to give their judgement in matters of doctrine , for the magistrates and all christians may as well prophecy by ● cor. . as ministers , saith he , yea the faculty of preaching is no more proper to the ministers of the church , then to the magistrates of the city . now by this nothing is proper to the magistrate , as the magistrate , but to the magistrate as a christian , and to all christians . but erastus contendeth that the government of the church , and punishing of scandals , which we say belongeth to those that are over the people of god in the lord , and to church rulers , doth belong to the magistrate as the magistrate , and virtute officii , by vertue of his office : so that if any iew or turke , or any ignorant or extreamely scandalous should attempt to intrude himselfe upon the seals , the magistrate as the magistrate and virtute officii , is to examine and judge if he be unworthy , & to debar him , or as he findeth him worthy , admit him to the seals . now any seeth that it is but a deceiving of the reader , to say that one man may discharge both the place of the magistrate , and the minister of god , as moses did , and ioshua , & david : for let erastus and his followers shew us roundly and down-right , whether or no prophecying , debarring the unworthy from the seals , and all acts of church government , not proper to the magistrate as the magistrate , and virtute officii ; and if so , ( as indeed erastus teacheth ) it is bu● a poore shift to say , that one and the same man may both exercise the part of a magistrate , and of a minister . erastus . beza for ever shall not prove that there was a church judicature , that had power to punish scandalous men . iehoshaphat chron. . ordained judges in all the fenced cities , and admonished them of their duty . . and did the same at ierusalem . . and ordained judges of levites and priests , and heads of families , for the judgement of the lord , and for every cause ; and amaziah the high priest was chiefe in the causes of the lord , and zebadiah in the kings causes . this synedrie at ierusalem was the politick magistrate , they judged of stroaks , servitude , deaths . but your synedrie judgeth not between blood and blood , it judgeth not of every cause , as deut. . those that are not well versed in scripture , are to note two things : . that the cause of the lord , where mention is made of judicatures , is not onely a cause of religion , but any cause proposed in judgement , especially the causes of the widdow , the orphan , & oppressed , which the lord saith he will avenge . . the levites & priests were no lesse civil judges then others it is known that onely the levits were magistrats in the cities of refuge , there was need of men exercised in the law of god , that the judges might judge righteously . ans . if you take punishing for inflicting church-censure , ( as we here take it ) then all the places that sayes the priests pronounced the leper clean or unclean , to put out of the campe , or take in , to judge of the adulterous woman , of the restitution made by those for whom they offered sacrifices , to judge between the clean and unclean ; to hold out of the sanctuary the unclean , the uncircumcised in heart and flesh , levit. . , , &c. and , . and . , and . . and . . ezek. . . and . , , . num. . , and . , . deut , . . say the priests had power to punish for transgressing of gods lawes , and where the prophets complaine of the priests mis-government and unjustice , it is presupposed they were to govern justly according to the law , ier. . . king. . . ier. . , , . hag. . , . ezek. . , , . . for the place chron. . it is evident that iehoshaphat doth reforme both church and state , and brought the corrupted iudicatures to that which they should be by law ; and v. , , . he set judges in the fenced cities of iudah : here is the civill judicature . and v. . moreover in ierusalem did iehoshaphat set of the levits , and of the priests , and of the chiefo of the fathers of israel , for the judgement of the lord , and for controversies , when they returned to ierusalem . now that this second is a church judicature , i am confirmed , . because iehoshaphat appointed civill judges in all the fenced cities of iudah ; ergo , also in ierusalem the prime fenced city : now this civill judicature was not tyed to a place , but was in every city , even all the fenced cities ; but the synedrie of priests , levites and elders was onely at ierusalem , in the place that the lord should chuse , deut. . . hence a judicature tyed to no city , but which is in every fenced city , chron. . . deut. . . and a judicature tyed to ierusalem , the place that the lord did choose , deut. . . chron. . . must be two distinct judicatures , but such were these . . there is a ( moreover ) put to the iudicature at ierusalem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also in ierusalem did iehoshaphat set of the levites , &c. this could not have been said , if this had not been a judicature different from the former , for if iehoshaphat appointed iudges in all the fenced cities ; ergo , he appointed them first at ierusalem , the mother city and fountaine of justice ; now then he should say the same thing needlesly , and with a moreover , if this judicature at ierusalem were not a judicature ecclesiasticke and different from the judicature civill , that he appointed at ierusalem as one of the prime fenced cities , which was common with the civill judicatures in other fenced cities . . the persons in the judicatures are different , for v. . the members of the court , chro. . , , ▪ are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judges ; these could not be churchmen , for of these he speaketh v. . & they are expresly distinguished from the levites , priests and elders , v. . who are all church-men , for the fathers of the people were no other thing then our governing elders , and these were members of the other court , v. . . the objects of these judicatures are very different . the spirit of god saith of the one ver . . that they judge for the lord , ver . . for ▪ all the kings matters , this must be all civill causes , in which the king , and inferiour judges under the king doe judge ; but the object of the other is higher . the priests and levites are appointed by iehoshaphat for the judgement of the lord , ver . . and in every matter of the lord , v. . now whereas erastus putteth a note of ignorance on all that hath been versed in the old testament before him , whereas he confesseth he understandeth not the originall language , let the reader judge what arrogance is here , where ever there is mention ( saith he ) of judgement , there is signified not religious causes , but also other causes , especially the cause of the widow and orphane : it bewrayeth great ignorance . for , . the matters of the lord , and the matters of the king , are so evidently distinguished , and opposed the one to the other , by two divers presidents in the different judicatures , the one ecclesiasticall , amaziah the chiefe priest , in every word or matter of the lord ▪ and the other zebadiah , the sonne of ishmael the ruler of the house of iudah , for all the kings matters , that the very words of the text , say that of erastus which he saith of others , that he is not versed in the scripture : for then the causes of the lord , and the causes of the king in the text , by erastus should be the same causes , whereas the spirit of god doth distinguish them most evidently . . if the cause of the king , were all one with the judgement of the lord , and the cause of the lord , yea , if it were all one with all causes whatsoever either civill or ecclesiasticall , what reason was there they should be distinguished in the text ? and that amaziah should not be over the people in the kings matters , though he were the chiefe priest , and zebadiah though a civill iudge over all the matters of the lord , and causes ecclesiasticall ? . the kings matters are the causes of the widow , and orphan , and oppressed , as is evident , ier. . . o king of iudah , v. . execute yee judgement and righteousnesse , and deliver the spoiled out of the hand of the oppressor , and doe no wrong , doe no violence to the stranger , the fatherlesse , nor the widdow , so esa . . . . prov. . , . iob . , , &c. then the ▪ text must beare that every matter of the king is the iudgement of the lord , and the matter of the lord ; and every matter and judgement of the lord , is also the matter of the king , and to be judged by the king , then must the king as well as the priest , judge between the clean and the unclean , and give sentence who shall be put out of the campe , and not enter into the congregation of the lord , no lesse then the priests . let erastus and all his see to this , and then must the priests also releeve the fatherlesse and widdow , and put to death the oppressour . . the different presidents in the judicatures maketh them different judicatures . . it is denied , that all causes whatsoever came before the ecclesiasticall synedry at jerusalem , erastus doth say this , but not prove it ; for the place chron. . doth clearly expound the place , deut. . for the causes of the brethren that dwell in the cities , between blood and blood , between law and commandement , statutes and judgements are judged in the ecclesiasticall synedrim at ierusalem not in a civill coactive way by the power of the sword . . because all causes are by a coactive power judged , as the matters of the king , the supream sword bearer , chron. . . v. . rom. ▪ . to eschew oppression , and maintain justice , ier. . , . but the causes here judged in this synedrim , are judged in another reduplication , as the matters of the lord differenced from the matters of the king , chron. . . now if the priests and levites judged in the same judicature , these same civill causes , and the same way by the power of the sword , as magistrates , ( as erastus saith ) why is there in the text , . two judicatures ; one , v. . in all the fenced cities ; another at ierusalem , v. ? . what meaneth this , that the kings matters are judged in the civill judicature , not by the priests and levites ? ( as erastus saith ) for the ruler of the house of iudah was president in these , and the matters of the lord were judged by the priests and levites ? and amariah the chiefe priest was over them ? for then amariah was as well over the kings matters , as the ruler of the house of iudah , and the ruler of the house of iudah over the lords matters , as over the kings ; for if priests and levites judged as the deputies subordinate to the king , and by the power of the sword , the kings matters are the lords matters , and the lords matters the kings matters , and amariah judgeth not as chiefe priests , as he doth burne incense , but as an other judge , this truly is to turne the text upside downe . . the causes judged in the synedrim at ierusalem , are said to be judged as controversies , when they returned to ierusalem , chr. . . and matters too hard , between plea and plea , between blood , and blood , between stroke and stroke , deut. . . and so doubts of law , and cases of conscience . now mal. . . the priests lips should preserve knowledge , and they should seek the law at his mouth ; for he is the messenger of the lord of hostes , and this way only the priests and levites judged , not that they inflicted death on any ; but they resolved in an ecclesiasticall way , the consciences of the judges of the fenced cities , what was a breach of the law of god morall or judiciall , what not ; what deserved church censures , what not , who were clean , who unclean ; and all these are called the judgement of the lord , the matters of the lord ; because they had so near relation to the soul and conscience , as the conscience is under a divine law. . erastus saith , it is knowen that the levites only were magistrates in the cities of refuge , but i deny it ; erastus should have made it knowen to us from some scripture : i finde no ground for it in scripture . erastus . it is true , that beza saith , that the magistrate hath a supream power to cause every man do his duty . but how hath he that supream power , if he be also subject to the presbyters ? for your presbyters do subject the magistrate to them , and compell him to obey them and punish them , if they disobey . ans . the magistrate even king david leaveth not off to be supream , because nathan commandeth him in the lord ; nor the king of niniveh and his nobles leave not off to command as magistrates , though jonah by the word of the lord bring them to lie in sackcloth , and to fast ; all the kings are subject to the rebukes and threatnings of the prophets , isa . . . jer. . , . ier. . . kin. . , . , , . kin. . , , . isa . . . hos . . , . and to their commandments in the lord : if presbyters do command as ministers of christ , the highest powers on earth if they have souls , must submit their consciences to the lords rebukings , threatnings and commandment in their mouth : court sycophants say the contrary , but we care not . . but they punish the christian magistrate ( saith he ) if there be any church censure , as we suppose there is , this objection should not have been made against us ; because of the magistrates supremacy ; it doth conclude with equall strength , that pastors should use it against no man : now there be some swine that trample the sacraments , some not well instructed in the grounds of christian religion ▪ and erastus said , pag. . such should not be admitted to the lords supper ▪ now the magistrate the king is such ; let erastians say , the pearles of the seals of the covenant are to be given to no swine , except the swine be magistrates , and that which the church bindeth on earth is bound in heaven , except it be the magistrate ; erastus saith , he may go to hell by priviledge of his place ; and that whose sins the elders of the church retaineth are retained , except it be the kings sins , and that we are to put shame upon scandalous persons , and to refuse to eat with them , romanes . . ▪ thess . . , . cor. . . ioh. . except they be magistrates ; sure god is no accepter of persons . erastus . whereas you say , it is not lawfull for the magistrate to preach and administer the sacraments ▪ ( if he might because of his businesse be able to discharge both offices ) it is not true : god hath not forbidden it ; it was lawfull in the old testament , for one man to discharge both , why is it not lawfull now also ? the history of eli and samuel is known ; it is nothing that you say , that the tribunall of moses , was distinguished from the tribunall of aaron : for god gave to aaron no tribunall at all , different from the tribunall of moses , he never did forbid the priests to sit in the civill judicature after the captivity , the priests judged the people ezech. . ans . that it is lawfull for the magistrate to preach and administer the sacraments , . destroyeth the ordinance of pastors , and a sent and called ministry under the new testament , against the scriptures , heb ▪ . ▪ no man taketh on him this honour to himself ▪ except he that is called of god , as was aaron : so also christ glorified not himself , to be made an high priest , &c. ● . god often maketh an honour of a calling to the ministery , that he hath separated them to it , numb . ▪ . moses saith to korah ; hear now ●e sons of levi , seemeth it a small thing unto you , that the god of israel hath separated you from the congregation of israel to bring you neer to himself to do the service of the tabernacle of the lord , deut. . . at that time the lord separated the tribe of levi to bear the ark of the covenant of the lord , to stand before the lord to minister unto him , numb . ▪ . . . . but that same honour is put upon the preachers of the gospel , rom ▪ ● . . paul the servant of iesus christ , called to be an apostle , separated unto the gospell of god , act. . . the holy ghost said , separate me barnabas and saul for the work whereunto i have called them : if it be an honour , and no man , though gifted as christ was , can take honour to himself : no magistrate can take on him to discharge the office of a minister . object . but when he is called to be a magistrate , he is called to be a minister , and so being called to the one , he is called by the same calling to the other . ans . if being called to be magistrate , he be also called to be a minister , then being called to be a minister , he is called to be a magistrate , and hoc ipso that he is a minister , be may usurpe the sword , and usurpe the throne and the bench ▪ but christ being sent to be a prophet , and to preach the gospel , esa . . . luk. . . . ve● . . refused to divide the inheritance , and to be a a iudge , luk. . , . he would not take on him to be a judge , except god had made him , and called him to be a judge ; if any say the magistrate , being the supream place , containeth eminently all inferior offices ▪ as to be a minister , a lawyer , a physitian , &c. but the inferior does not containe the superior , i ans . then the magistrate being called to be a magistrate and king , he is called to be a priest to burn incense , which the lord condemned in his word ▪ in vzzah ; then when saul is called to be a king , he is called to be an astronomer , lawyer , physitian , sayler , tayler : now god giveth a spirit to be a king , but no gifts to those offices ; ergo , no calling thereunto , for no gifts argue no calling of god. . if a man called to be a judge , be also by that same calling , by which he is made a judge , made a minister , then it is all one to be called to be a judge , and to be a minister ; and so a magistrate as a magistrate doth preach and administrate the sacraments , then . all magistrates should preach and administrate the sacraments , and nero , and heathen magistrates are gifts , actu primo , given by christ ascending on high , for the edifying the body of the church , ephe. . , . obj. it is not sinne to him to preach and administrate the sacraments ; but then he cannot have time for both . ans . if god lawfully call the magistrate to preach the gospel , woe be to him , if he preach not , he should lay aside all other imployments and preach , god never gave a talent and calling to any to preach , but he ought to lay aside other things , and imploy that talent to the honour of god , otherwise he sinneth in digging his lords talent in the earth , whereas he is obliged to make five talent ten . . if he preach as a pastor not as a magistrate , then he hath another calling of god to be a pastor , and another to be a magistrate , and ●●rtaine it is , as a magistrate he doth not preach ; because there be farre other qualifications required in a magistrate , as deut. . . that he be wise , and understanding , and knowen , and a man of truth , hating coveteousnesse , exo. . . but there is farre other qualities required in a bishop , tim. . , , . ergo , it is one thing to be called to be a minister , and another to be called to be a magistrate . . in all the word , christ never commanded the magistrate to preach and baptise ▪ this negative argument erastus useth often against us , to prove that none ought to be excluded from the sacraments , because priests , prophets , christ , apostles never excluded any : but christ commanded the ministers to preach and baptise , and gave them the holy ghost for that effect , and sent them as the father sent him , as having received all power from the father , math. . , , . mark. . , . ioh. . , , . and least we should think this charge was given to apostles as apostles , he teacheth that it is given to all faithfull pastors to the end of the world , math. . v. . lo i am with you , even unto the end of the world , amen . not to say , that if it be peculiar to apostles to preach and baptise , neither pastors , farre lesse magistrates can do it , or then pastors and magistrates are apostles sent to preach to all the world , and can work miracles , which is absurd . . christ ascending to heaven , left apostles , evangelists , pastors and teachers , for the perfecting of the saints , and work of the ministery ; not kings and magistrates . . how shall they preach , except they be sent ? magistrates as magistrates bear the sword , and have carnall weapons , and are not sent ; the weapons of ministers are not carnall , cor. . , . for erastus his argument , god has not forbidden magistrates to preach ; ergo , it is lawfull for them to preach , it followeth not ▪ for such positive ordinances as preaching ministers , must be appointed by a positive command , for where hath god forbidden women to baptise ? ergo , they may baptise ; is not the lords commanding the apostles to go teach and baptise all nations , and his not giving any such commandement to others , as good as a forbidding of them ? but i hope this is examined already suffi●ientl● . . for samuel his being both iudge and prophet , i grant it ; but as an extraordinary dispensation of god , which christ would not take on him to do , luk. . nor is it left to us as a rule . . that aarons sons had no tribunall of their owne different from the tribunall of moses , is proved to be false from chr. , . . that the priests were magistrates having the power of the sword , cannot be proved by any word of god , the pl●●e ez● . . is every way for us , all the power given in that cha ▪ is ecclesiasticall , none civill , as to k●ep the charge of the lords holy things , to exclude the uncircumcised in heart and flesh , out of the sanctuary , to come near to the table of the lord and minister , v. , to enter into the gates of the inner courts , clothed in linnen , &c. and many the like , did no more agree to a magistrate then to burn incense , which to do , erastus granteth was unlawfull in king vzziah ; yet he would prove that it is lawfull under the new testament to exercise both , so the magistrate were able to do both ; because samuel exercised both . but might not king vzziah exercise both without impeachment of his businesse ? and where was he forbidden ? but in this god made choise of the tribe of levi , and of no others , which also he has done under the new testament ▪ as is proved . erastus . nor is that true , that whose part it is to preach and dispense the sacraments , it is his part to judge of those that prophaneth the word , and seals , so as he has power to punish any that desires the sacraments , with the want of the sacraments ; and though it were true , it should prove that pastors , not a presbytery of pastors and ruling elders have any power to debarre from the seals . ans . . well , then erastus granteth that the ministers are to preach the word and dispense the sacraments : but not to judge of those that prophane the holy things of god , nor to debarre from the sacraments any who desire them ; if erastus did mean a bodily debarring by the power of the sword , if any openly prophane shall violently intrude himself , we should yeeld that to the magistrate as the keeper of both tables . but erastus is of that minde , that as the magistrate may preach and dispense the sacraments , he may by that power also ecclesiastically cognosce , and judge of the scandals , for which the openly prophane are to be debarred , and accordingly debarre . now erastus saith he may preach as a christian , because that all christians now under the new testament may preach and prophecy , all are priests and prophets , so saith he , page . so the magistrate by this as a christian , and so all christians women and children , may try and examine all that are openly prophane , and unworthy of the seals : this can be nothing but popular anarchy ; yet that the magistrate , as a magistrate , and not as a christian , is to examine and try who are unworthy communicants , i conceive is the minde of erastus , as i have proved before : which though it be a plaine contradiction , yet it is the pillar of all the erastian doctrine , that the magistrate as the magistrate hath the supream power of all church governement . therefore ( saith he , page . ) they doe wickedly who take from the magistrate that part of the visible jurisdiction in governement of the church which god hath given to him , and subject the magistrate to some other jurisdiction , — magistrates are gods. ans . if to preach , dispense the sacraments , and to judge who are unworthy of the seals , and debarre them , be taken from the magistrate as he is a christian , this power of visible jurisdiction over the church is no more taken by us from the magistrate , then it is taken from all christians as christians , and in regard of any such power magistrates are no more gods and nursefathers in the church , then all christians are gods and nursefathers of the church : for by the reason of erastus , p. . that all christians now are priests and prophets , and so may examine who are worthy of the seals , who not , then the civill magistrate can be , by us , spoyled of nothing that god has given him , as a magistrate , except erastus say that he doth all these as a magistrate & virtute officij ; which when he or any of his disciples shall assert , beside that it is contradictorious to his way , we are ready to demonstrate that it is blasphemous & contrary to the word of god. but that erastus does take from the elders of the church , and give to the magistrate a power to judge in an ecclesiasticall way , who are to be debarred from the seals , i argue on the contrary thus ; those who are to cut the word , and distribute it aright , are also to distribute the seals a right , to the worthy , not to dogs and swine , not to heathens and publicans , for it is evident that the right stewarding and distributing of ordinances doth essentially include the stewarding of them , with judgement and discerning , to those that are worthy , not to those that are unworthy . but elders , not civill magistrates are to do the former , ergo the latter also . . those to whom christ committed the power of the keys to open and shut , to bind and loose , to those he hath given the use and exercise of the keys . but christ gave the power of the keys to the apostle peter , as representing the rulers of the church , mat. . . & to the church , mat. . . and not to the magistrate as to the magistrate ; ergo , the proposi●ion i prove from the texts , mat. . . what ye sh●ll bind on earth , shall be bound in heaven , &c. and cha. . . the same is repeated : now actuall binding is the use and exercise of the keys given to peter and the church . but it is presumed the power is given , when christ saith , v. . i will give unto thee , the keys of the kingdome of heaven . . we read not that god giveth a power , a gift , a talent , or an office , but he judgeth it a sinne in those to whom he giveth it , not to put forth in acts and in exercise that gift , talent , and office , either by themselves , or his deputies ; which latter i speak for the king , who in his own person , and in the person of inferiour judges sent by him , do put forth in acts of justice , the royall power that god has given him . the assumption is scripture . erastus has no answer to this , but the keys were given to peter as representing all the faithfull , not the elders , and that all private christians do bind and loose . ans . besides , this is answered fully above , and is a meer anarchicall democracy ; it , . concludeth well that christ gave not to the magistrate as the magistrate , the keys , but to the magistrate as he is a christian , making that same christian confession of faith with peter , mat. . and as he is an offended brother , who may bind and loose in earth and heaven , so erastus thes . . p. . and so by this the magistrate hath no more power to debarre from the seals , then all other christians have . . if christ give the key of knowledge to the elders , then he cannot give the power of studying sermons , and preaching the word to another ; so if christ give the power of breaking the bread of life to the children of the house , then he cannot give the power of judging , who are the children of the house , who not , to another . ob. but the magistrate is only to examine the fact , & to punish adultery , incest and the like , that deserve to be punished by the sword , but not whether it be a scandall that deserve exclusion from the sacrament , or not ; ministers are to take the probation of the scandalous fact by witnes from the magistrate , & so to exclude from the lords supper , and to deal with the mans conscience to bring him to repentance , so do some argue . ans . if the church be to try the penitency , or impenitency of the fact , and not to cognosce and try whether he hath done the fact , upon the same ground the magistrate is to try and punish the disturbance of the peace of the common-wealth , that adhereth to the fact , and not to try the fact . . it is not possible that the church can know whether the man be penitent , or no , except by witnesses they know the fact , for they shall run a preposterous way , to work the man to a godly sorrow , for that sinne which possibly he never committed ; now that of which the church is to convince the man , and from which they are to gain his soul , that they are to find out . . this is against the way of erastus , who will have the magistrate to exclude from the sacraments , and none other . . the word knowes no such thing , as that ministers should be led in the acts of their ministeriall duties , to whom they should dispense the mysteries of the gospel , and to whom they should deny them ; by the magistrate ? by a good warrant the magistrate is to lay a tye on the consciences of elders , what they should dispence , as to whom they should dispense ; sure if the magistrate as the magistrate must prescribe to ministers , to what sort of persons they must dispence word and sacraments , he must upon the same ground as a magistrate prescribe what doctrine they should preach to this man , not to this , whether law or gospel ; and so the magistrate as the magistrate must be a pastor to cut the word aright , tim. . . eze. . , , . eze. . . to command to preach life to this man , death to this man. . if the church must cast him out , and judge him who has done this wickednesse , cor. . , . and . , . . then must they judge of his scandall ; that according to the quality of the scandall , they may proportion the measure of the punishment ; ergo , a pari they must judge whom they debarre from the seals . . the debarring any from the seals , must be proportioned to the end of all spirituall censures , that the man be gained , and his sinne loosed in heaven , mat. . . . that his soul may be saved in the day of the lord , cor. . . that he may be ashamed , and so humbled , thes . . , . cor. . , . that he may learn not to blaspheme , tim. . . but the magistrates excluding of any from the sacraments is no mean congruous to such an end , for he can command nothing , but the disobedience of which he can and ought to punish with the sword ; now a carnall weapon cannot be congruous and proportionable to a spirituall end . . if the magistrate as a magistrate must so farre have the keys of discipline , then as a magistrate he must catechise , examine , and try the knowledge of the communicants , and so watch for their souls , as those that must give an accompt to god. . the magistrate must have a negative voyce in all the acts of the church , and the man must be bound in heaven , but not except the magistrate will , and loosed in heaven , but not except the magistrate will , for all must depend upon the consent of him to whom iesus christ has committed the supream ▪ and highest and only power of governing the church ; now this is the magistrate as the magistrate to erastus . . the magistrate as the magistrate must forgive sinners and relaxe them from excommunication , cor. . . and restore those that are overtaken in offences , with the spirit of meeknesse , gal. . . and rebuke publikely those that sin publikely , tim. . . and so be a spirituall man , and a pastor . neither doth it follow that the pastors as pastors only , should debarre from the communion , though virtute potestatis ordinis as pastors , they are to keep themselves pure , and not to give pearls to swine , nor to communicate with other mens sins ; yet because the sacraments are church ordinances , they are to be dispensed by the church , that is , by the elders with consent of the people : it is one thing to dispense ordinances to those that receive them , and another thing to dispense them ce●●o ordine after a church way , the former is from power of order , the latter from power of jurisdiction , and from the church only . chap. xv. quest . . whether erastus do validly confute a presbytery . erastus . what consequence is this ? lev. . god commandeth aaron and his sonnes to put a difference between the holy and prophane , the cleane and the unclean , this difference they were to teach the people out of the law ; ergo , god hath ordained a colledge of ecclesiasticall senators to exercise the power of the civill magistrate ? it is like this ; god commanded the pastors to teach the people , and dispense the sacraments ; ergo , he instituted a presbytery in place of the magistrate . ans . this consequence is so strong ( though the consequent be not ours ) to prove a synedrie , that erastus shall never be able to refute it ; for that the priests might teach the people , they were to judge and governe the people , and w●re to judge between the holy and prophane , not onely that the priests might informe the p●oples minds , but that the priests and levites might , chron. . ▪ . deut. . , give judgement between blood and blood , between plea and plea , between stroake and stroake , being matters of controversie , and hard to be judged by the inferiour judges ; these concerned not the instruction of the people as matters of opinion , as erastus imagineth ; but they concerned the governing of the people in justice , that v. . the man that will doe presumptuously , or will not hearken unto the priest or the judge , shall die the death ? was not this to governe the people and to judge them ? certainly erastus in the same chapter saith so , to wit , that there was one common synedrim of civill judges , priests and levites at jerusalem , that the priests and levites were iudges in capitall matters , and gave out the sentence of death , de capite & sanguine , and he proveth page . . that the priests were civill judges , and did give s●●tences of blood , of life and d●ath : ergo , the priests did not discerne between the clean and the unclean , between blood and blood onely , that they might teach the people , but that they might regulate their owne practise in judgement , and govern the people ; yea that the priests might pronounce some unclean , and to be put out of the campe so many dayes , that they might debar out of the sanctuary the uncl●an , the uncircumcised , the strangers , and lev. . the end of judging and governing is expresly set down , v. . and so a judicature , and the other end , v. . that they may teach the children of israel all the statutes which the lord hath spoken by the hand of moses . . from the elders preaching the word and dispensing the sacraments , simply we inferre no judicature at all , farre lesse a politick judicature , which we doe not ascribe to the priests , for iohn baptist both preached the word and baptized , and yet was no judge , nor did he erect any church judicature , but from the power of the keyes given to the church , and exercised by the church , mat. . . mat. . , , &c. cor. . , , . &c. revel . . , , , &c. we inferre a church judicature , we never placed a presbytery in place of the magistrate ; for it is no more the magistrates place , then to sacrifice is the place of the magistrate . erastus . j wonder that you seeke your presbytery in moses law , all yours , say the synedrie , christ speaketh of did rise after the captivity , at least when the sword was taken from the iewes . they say david and solomon did punish vices , they approve august . . quest . in deut. that excommunication doth now what putting to death did of old , and deny any excommunication to have beene in the church of the new testament . ans . erastus declares himselfe to be a childe , not versed in protestant divines , for we except musculus , gualther , bullinger , some except aretius , all our protestant divines goe the way beza goeth . . let him produce any of ours , who say that the synedry that christ speaketh of , was iewish , and ours say that christ alludeth to the iewish synedrie : but all ( few excepted ) that christ mat. . speaketh of the christian church to be erected . . the kings of israel punished scandals , but that is not enough , did they governe the church , pronounce who were clean or unclean ? or middle with the charge of ecclesiastick government committed to aaron and his sonnes ? . we say with augustine , that some that were killed of old , are to be excommunicated now , augustine speaketh not of all , and what is that against us ? erastus . not any but your self ( beza ) say that moses speaketh of th●se same persons , things , and office , levit. . and deut. . in levit. . he speaketh onely of the priesthood , and deut. . of the iudges or magistrats . ans . beza expoundeth the one place by the other , but he saith not these persons , things and office are in both places . . erastus onely contradicteth beza , and saith moses speaketh of the magistrates , deut. . but he is refuted by the spirit of god , chron. . , . who repeating the very words of deut. . saith the iudges here were priests , levites , and heads of families , whom all men deny to be magistrates . erastus . you say deut. . mention is made of blood , of the cause of pleas , not because the synedrie judged of the fact , but because they answered the true sense of the law ; i say , whether they answered of the fact , or of the law , they sentenced judicially of life and death , so that there was no provocation from them to the civill judicature , for he was put to death , who would not stand to their sentence , but you deny that any politick causes or matters of blood or death , belongs to your presbytery . ans . . beza said well the fact , and the putting of the man to death , which is the assumption and conclusion belonged to the civill judge , not to the priests ; but the questio juris , the question of law belonged to the ecclesiasticall judicature of priests , levites and elders ; and it is evident , that it was a case of conscience , concerning a matter , or an admirable cause that cannot be determined by the judges in the city , they not being so well versed in the law as the priests , whose lips should preserve knowledge , mal. . . therefore it is not a fact , that may be cleared by witnesses , there is not such difficulty in facts , except in adultery , or secret murthers , the word commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admire , or to be separated from sense and reason , lament . . . gen. . . is there any thing hard to , or ●id from jehovah ? . they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causes or matters of contention , vatablus causa insolita & difficilior : our translation hath it , matters of controversie . . it is said , thou shalt come and inquire or diligently search out . . the priests and levites shall shew thee the sentence of judgement , so it is evident that the priests and levites did not so much judge , as declare and resolve the law-part of which the inferiour judges did doubt , for the difficulty of the question , as saul came to samuel the seer , to aske concerning his fathers asses , and it is true bloods and stroakes came under the cognizance of the priests , but as bloods comes before lawyers , and those that are expert in the civill law , in the parliament of england and scotland , the lawyers as iudges put no man to death , the king could say , fall upon such an evill doer , and kill him , and the judges and princes might put to death . but you never read that the priests , yea or the high priest said , fall upon such an ill doer and kill him , nor was this any law of god , that the ecclesiastick sanedrim , should put to death and politically condemne any man to die , or command any mans blood to be shed , they but declared and resolved a case of conscience to the judges , and a plea , and said , this is a matter of blood , and deserveth death by the law of god , and he that hath done such a fact in point of law , ought to die . but there were two things left to the civil● iudges . . whether this man hath done such a fact . . a sitting in the tribunall , and saying , i or we command and decree such a man who hath shed such blood , hath inflicted such a stroake on this woman who is with childe of living birth , to be stoned to death , to be hanged . erastus hath not proved , nor never shall prove that the high priests , priests or levites , by gods law did thus judge any : that ananias commanded paul to be beaten , and the lictors of the high priest smote christ on the face at the command of the priests , was against law , they had no power so to doe by law , yea , and our presbyteries that judge of sorceries , witchcrafts , incests , adulteries , and other capitall crimes , and of bloods in point of gods law , what is witchcraft , what is incest , that the husband that striketh his wife being with quick ▪ child , and killeth the birth is a murtherer ; but that they judicially say , such a woman is a witch , and so ordain her to be hanged and burnt , and such a husband is a murtherer , and decerne him to die , is utterly unlawfull , therefore this is an ignorant speech of erastus : this synedrie of priests and levites , whether in point of law , or in point of ●act , did give out sentences of death , therefore they were politick judges , it followeth not ; and that the priests said , this man deserveth to die , and therefore they gave out , as civill judges , sentences of death , ( for the civill judge draweth not the sword with his owne hand , ) is a foul consequence ; for lawyers do say such a man is worthy to die , but it followeth not that lawyers are civill judges to condemne a man to die ; for the priests said , this man deserveth to die in point of law , not absolutely , as this man , but upon supposition that he hath committed the fact , deserveth to die , and their meaning is , any man whosoever he be , though they never hear , nor see the man who hath committed such a fact , ought to die . now gods law never appointed any judge to condemn a man to die , whom the judge never did accuse , heare , or see , this were extreame unjustice : now this supposition is , and was to be proved and judged by the civill iudge ; and whereas erastus saith , the judge draweth the sword with his owne hand against no man ; . it is not to purpose , for the hangman is in law the hand and instrument of the judge , but he is neither hand nor instrument of the lawyer , of the priests and levites , who in matters criminall of life and death , judge of the maior proposition , and of the law , except erastus would have a major proposition to prove an assumption , which were to shame all logick : for the priest never commanded this or this man , because he had done this fault , to be stoned by such & such executioners . . it is doubtful whether the judge did never with his owne hand , cast a stone at any stoned to death . lastly , there was no provocation from the great sanedrim at ierusalem , true , in matter of law , what then ? ergo , they were politick judges ? it followeth as the like consequences of erastus doth follow . yea , for the fact and the judiciall condemning of the man , they were neither the highest judicature , nor any judicature at all , the civill iudges of the high sanedrim did that onely . it is true , he was to die who would not stand to the sentence of the judge or priest in the matter of law , the man being judged to be guilty of the fact by the civill judge , but this shall never prove that the priests were civill judges . erastus . the late iewes referre to this sanedrim at ierusalem questions of making warre , or consecrating the priest , of tributes , of charges of the temple , of judging of tribes , of the censuring of false prophets , and of soothsayers , &c. how then is it not a politick judicature in which all causes belonging to worship , ceremonies , civill policy , bloods , and capitall punishments were handled ? for when moses had spoken of the punishing of idolaters , he presently addeth deut. . if any thing be hard for thee , &c ans . it is like enough , the iewes referred such as these to the sanedrim , but we contend for two sanedrims , one civill , and another of priests , levites and elders , who judged of matters onely of ecclesiasticall cognizance , and of bloods , and punishing idolaters and false prophets with death , onely in a spirituall way , in point of law ; and i judge the holy ghost deut. . hath so framed the words that it is evident , as i have proved that capitall crimes belonged to them in point of law ; for he saith not , he that refuseth to die when the priests and levites condemne him to die , hee shall surely die , and have the benefit of appeal to no higher judicature , now this he should have said by erastus his way ; but he that will not stand to the sentence of the priest or judge shall die . hence it is clear , he speaketh of things in matters of law , in which the guilty might dis-assent , and alledge the priests had not judged according to law. but how was it the minde of the holy ghost that any could refuse the sentence of death given out by the priests ? for the meaning must be by erastus his way , he that refuseth to die , when the priest condemneth him to die , he shall surely die . . he saith not that the priests and levites shall give out sentences of death and blood against any man , but they shall shew and teach thee when thou shalt inquire , the sentences of judgement , even of idolaters , blasphemers , of murthers , and blood , according to the law of god , the knowledge of which the priests lips should preserve . erastus . moses instituted no other publike judicatures for punishing of wickednes , but those he maketh mention of exod. . numb . . deut. . , . but all th●se were onely civill , not ecclesiasticall iudges . the seventy that were indued with the spirit of prophecy were given to helpe moses and ●ase him , not to be assistants to helpe aaron , and it cannot be doubted but moses his government was civill . ans . both the major & the minor is false , the major is from some particular places , negativè , he should argue from all the old testament , and he argueth from some places onely , he leaveth out levit. . and all the places where the priests were onely to judge the leper , the uncleane , which are spirituall judicatures , not civill . . the assumption is false ; deut. , saith the contrary . . though we could not shew a place for the formall institution of an ordinance , yet if we show the thing instituted , it is sufficient . . erastus much doubteth himselfe , if moses his government was altogether civill , especially before the lord separated aaron his sons and the tribe of levi to teach and governe the people in an ecclesiasticall way , for erastus said before that moses prescribed lawes to aaron , sacrificed and did that which was proper to the priests , though after that god forbad the kings to usurpe the priests office , and punished saul and vzziah for so doing , ( though i never read that saul usurped the priests office , you may take it upon the word of erastus ) and we all know that moses was a prophet of god , deut. . . i will raise them up a prophet from amongst their brethren like unto thee , deut. . . and there arose not a prophet in israel since , like unto moses , whom the lord knew face to face , heb. . . moses verily was faithfull in all his house as a servant : now those that will say moses his government of the church was all civill and politicall , as a civill judge and king , and that he acted not in the governement of the church , as in writing and delivering laws , and in doing many things , yea in commanding the will of god , as a prophet to aaron , to his sons , and the whole tribe of levi , to me speakes non-sense . erastus . that judicature to the which the inferiours appealed , as to the supreame , is politick . ans . it is denied , they appealed to it , as the supreme ecclesiastick in point of law and conscience : ergo , it was not politique , all the rest are answered before , yea , iehoshaphat chron. . putteth this as a thing peculiar to the priests , v. . what cause soever shall come before you of your brethren , — between blood and blood , between law and commandement , statutes and judgements , ye shall even warne them that they trespasse not against the lord ; that is , as erastus yeeldeth , ye shall teach them what is just and agreeable to , and what is unjust and repugnant to the law of god. civill judges lips were not to preserve knowledge , as the lips of the priests , mal. . . and deut. . . according to the sentence of the law that they shall teach thee , and according to the judgement that they shall tell , thou shalt doe . hence it is clear that this judicature in civill things was a teaching , a telling , a declaring and resolving judicature , and that in blood they resolved of causes of blood , of stroakes , but judged not persons , nor bloody men , nor violent persons . erastus . moses and iehoshaphat speake of one and the same judicature . moses doth not give teaching and commanding divisibly to some , but joyntly to all the synedrie . though the priests were more skilled in the law , for moses commandeth to teach the sense of the law by judgeing , as he saith himselfe , exod. . . i judge between one and another , and i doe make them know the statutes of god and his lawes ; moses putteth them all joyntly together , they shall tell thee , thou shalt doe what they shevv thee , according to the lavv that they shall teach thee shalt thou doe , not declining to the right-hand , or to the left-hand . ans . . that iehoshaphat speaketh of the same judicature that moses speaketh of , is clear , chron. . , . . the very words of moses deut. . . are the same , both the same judges , and the same causes , compared with v. , , . but iehoshaphat maketh two judicatures , as i have proved , and iehoshaphat reformed according to moses his lavv , as erastus granteth . . i cannot be induced to beleeve that the judges here teached by judging , it is spoken contrary to theology : the end of teaching is to informe the conscience , and teachers as teachers watch for the soule ; and the end of civill and politick judging , is a quiet and peaceable life , tim. . . the vveapons of teachers are not carnall , but spirituall , cor. . , . the weapons of civill iudges are carnall , for the civill iudge beareth not the svvord in vaine , rom. . . then these same civill judges did not both teach and judge at once , they taught not as civill judges , but as priests ; they judged not as priests , but as civill iudges ; and therefore there is no ground to say that moses ascribeth these same acts to civill judges , and priests and levites , as if they made one synedry ; for in both texts not one word of teaching , which is proper to the priests , mal. . . ier. . . hos . . . is ascribed to the civill iudge ; and not one word of judging and condemning to death , which is proper to the civill iudge , num. . . deut. . , , deut. . . , , &c. and . , . king. . . sam. . . kings . , &c. rom. . . luke . . . &c. is ascribed to the priests and levites ; but the priest or the judge are set downe by way of disjunction , deut. . . which could not be if they made one and the same judicature , and therefore iehoshaphat chron. . clearely distinguisheth them in two judicatures , one v. , , . another v. , , . having two sundry presidents , and two sundry objects to treat about , to wit , the matters of iehovah , and the matters of the king. . the place cited exod. . . confirmeth much our opinion , for moses as a iudge saith , vvhen they have a matter , they come unto me , and i judge between one & another . this he spake as a civill iudge ; and when he saith , and i make them knovv the statutes of god and his lavves : this he spake as a prophet , for moses was both a iudge and a prophet . now if all civill iudges be such mixt persons , as to teach the stautes and laws of god , they doe this either as civill judges , or as prophets , then there was reason why malachie should have said , the civill judges lips should preserve knowledge , and they should seeke the law at his mouth ; for if a civill judge , as a iudge teach the people , and watch for their souls , what marvell then he beare the sword to preserve their bodies , as a prophet , and not as a iudge ; and if he beare the sword as a prophet and teacher , all teachers must beare the sword : which is against reason and scripture , and what reason is there , if moses teach as a civill judge , but he may as properly be obliged in conscience to teach , and so he should sin if he imploy not his talent that way , as he is obliged to exercise the sword as a judge ? and by the contrary , a prophet as a prophet should be obliged in conscience , as kindly and per se , to exercise the sword as to preach the gospel , for nothing agreeth more kindly to the subiect , then that which agreeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under that reduplication , as it is such ; now this is against sense and reason , and confoundeth all callings on earth : but if erastus grant that moses judgeth as a civill judge , and teacheth the people the law of god as a prophet , then to make this sanedrim a mixt company both to judge civilly , and to teach as spirituall men by office , must all the priests and levites in this sanedrim be both priests and levites , and also civill iudges ? and all the civill iudges must be both civill judges , and also priests and levites , which is expresly against the text , that speakes deut. . of the priest , or the iudge , as two distinct offices , and so god must have chosen the iudge no lesse , then the priest to minister before him . so , it is false , that teaching and judging are copulatively ascribed to these same persons , and to the same judicature , as erastus saith . erastus . he saith deut. . he shall die who standeth not to the sentence of the priest or judge , by way of disjunction , in regard of divers times , for the princes or iudges were not alwayes the same , for often onely the priests governed , and for the same reason he saith not , deut. . ascend to ierusalem , but to the place which the lord thy god shall chuse , for the arke was not alwayes in one place , or city ; so deut. . when he speaketh of the false witnesse , he saith , and they shall stand before the lord , that is , before the priests and iudges that shall be at that time . who vvould thinke that there are here distinct and divers iudicatures ? ans . it is a conjecture of erastus , that moses speaketh deut. . of the priest or the iudge by way of disjunction , because of divers times , not of divers and distinct tribunals , for all moses his time , and ioshua's time , and for the most part , there were both iudges and priests , and we had rather beleeve the spirit of god then erastus , for chron. . under iehoshaphat at one and the same time , there were both civill iudges , and priests and levites , and these two judicatures had two different sorts of causes , and two different presidents ; if then at one and the same time the man was to be put to death , who did not stand to the sentence of the priest , though he should stand to the sentence of the civill judge ; and so if hee was to be put to death , who should stand to the sentence of the priests , and give an outside of obedience to the ceremoniall law , if he should not stand to the sentence of the civill judge , then were there at the same time these two sentences in these two judicatures : but the former is true by the expresse law of god ; ergo , so is the latter : when god saith , goe up to the place that the lord shall chuse , he meaneth ierusalem , and one determinate place at once , and if moses had said , goe up to the place that the lord shall chuse ; or to some other place that the lord shall not chuse , then could i inferre well , that at one and the same time , they might have gone to either places , or to both places , having two sorts of causes , as there be ever two sorts of causes in the church , some civill , some ecclesiasticall . . erastus should have shewen a time when onely the priest as the priest did governe , and there neither was a civill iudge , nor was that priest who governed the civill judge : if erastus shew not this , he sheweth nothing for his owne cause , which is to make one confused judicature of civill and ecclesiasticall iudges and causes , which the scripture doth carefully distinguish . . in the place deut. . nothing is said against us , but that onely the civill iudge put to death the false witnesse ; which is much for us , that though the false witnesse was to stand before the priests , and incurre an ecclesiastick censure , yet the priest as priest had no hand in putting him to death . erastus . sometime the priest vvas president in this sanedrim , as eli and samuel , vvithout a judge ; therefore vvhen it is said , the chiefe priest vvas ●ver them in all the matters of the lord , and zebadiah in the kings matters , they made not tvvo different iudicatures ; and the high priest and zebadiah vvere both over the same iudicature . iosephus excellently versed in the ievvish lavvs , saith , antiq . lib. . c. . they vvere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellovves or companions ; then they vvere not in divers senats . the levites vvere equally servants to both , though it may be the priests were more diligently to goe about the canses of god , and the iudges the causes of the king. ans . were eli and samuel presidents in the sanedrim without a iudge ? that is as much as to say , eli and samuel , who undoubtedly by the testimony of the spirit of god were civill iudges of israel , sam. . and . . and . . . were judges without iudges : i conceive eli was both a priest and a judge ; and samuel both a prophet and a iudge ; whether samuel was a priest or not , let erastus determine . samuel was of the tribe of ephraim , not a priest , though he sacrificed by an extraordinary priviledge ; nor was moses a priest . . i see no reason to say , eli was a priest without a iudge , more then to say he was a iudge without a priest , for he was both . but this may shew the reader , that erastus alwayes confoundeth the office of the priest , and the civill judge , so as he maketh them not only subjectively one , which god himself did in the person of eli , but also one formally ; for as i shew before erastus must say , eli sacrificed as a iudge , and he condemned ill doers to die & exercised the sword as a priest ; & samuel prophesied as a magistrate , & samuel did judge israel as a prophet ; for the magistrate as the magistrate to erastus , doth both the part of a iudge , of a priest and prophet of old , and now of a pastor and teacher . . it is enough to us that amariah and zebadiah were over diverse causes , in divers courts , and differenced , chro. . in that the one was , for the kings matters , the other for gods matters . erast . saith right down , they were both for these same matters . but the one was to care more for the kings matters , the other more for gods matters : so erastus is forced to make a difference : but he maketh it in the comparative degree , and the spirit of god maketh the difference in the positive degree : but . erastus saith without the text , amariah was to care for the matters of the king , but more for the matters of god : the text saith no such thing , but the contrary : he saith , zebadiah the civill magistrate was to care for the matters of god , but more for the matters of the king : . this is against erastus his his way ; which is that the magistrate hath a supreame principall and only care of church-government , and the priests and levites , and pastors and teachers only , as the servants of the magistrates , a & sub magistratibus , as vtenbogard speaketh , from and under the magistrate , as the vicars , deputies , and ambassadors of the magistrate ; yea , that magistrates teach the people by the pastors , as by their vicars , then zebadiah should more diligently care for the matters of god , then amariah as the lord and master should more care his own businesse , then his servant should do : . more or lesse doth not vary the nature of things ; then must the magistrate sacrifice , teach , judge between the clean and the unclean , minister before the lord as the sons of aaron , and the sons of levi , but lesse diligently . but what calling hath he to any of these acts at all ? hath the lord chosen the tribe of iudah , or the tribe of levi to minister before him ? and by the same reason , the priests , levites should do these same things , but more diligently . and again amariah is to use the sword , and to condemne ill doers to death : but lesse diligently , these be pleasant dreams . . the priest and judges are companions , as moses and aaron : ergo , the one is not master and the other servant and deputy , ●● erastus dreameth , and they are the rather of that in divers senats . . but how proveth erastus , that the levites were common servants both to priests and judges ? for though it were so , this will never subject the priests to the civill iudge , nor confound these two iudicatures : david chron. . divided the levites , and set them in their courses for service ; ergo , they were king davids servants as king , it followeth not , except erastus prove david did not this as a prophet , and that the lord did not choose the tribe of levi. but david did it as a king , and so all magistrates may appoint offices in the house of god , and call men to the ministry , by vertue of the magistrates place : but david , chro. . distributed the priests as well as the levites ; ergo , the priests are servants to the king , as well as the levites . but the levites are expresly , . chron. . given by office , to wait on the sons of aaron , for the service of the house of the lord , for the purifying the holy things , for the shew bread , for the fine flour for meat offerings , and for the unleavened cakes , and that which is baked in the pan , and for that which is fryed , and for all manner of measures and size , to praise the lord at morning and night ; to offer all burnt sacrifices to the lord , &c. in all which no man can say , they were servants to the king : for then the king sacrificed by them , as by his servants ; no divinity is more contrary to scripture . it is true , chron. . . some of the hebronites were officers in all the businesse of the lord , and the service of the king. but that is because , ver . . they had the oversight of the spoile , that the king dedicated to the house of the lord , for the building of the temple , and that is called the kings businesse . erastus . jehoshaphat , chron. . did not depart from moses his law : but we read not , that there were two distinct iurisdictions commanded and instituted by god. ans . if this be a good argument ; all that david and solomon did for , and in the building of the temple in the structure , forme , length , breadth , cedars , gold , altars , &c. of the temple shall be without warrant ; solomon and david departed not from moses : but moses spake nothing of the temple , and a thousand things of divine institution in the temple . but this is our argument , jehoshaphat did erect no new iudicatures , but restore those that had their warrant from moses his law. but so it is that iehoshaphat reinstituteth two distinct iudicatures ; ergo , the lord by moses at the beginning did institute these two distinct iudicatures . erastus . we are not anxiously to inquire what be the matters of god ; it is all one with what he said before ; ye judge not for men , but for the lord. the rabbines , the judgement of capitall causes is the judgement of souls , the scripture nameth all judgements most frequently , the judgements of the lord , deut. . ye shall not fear men ; for the judgement is the lords , exod. . the people come to me to inquire of god , that is , to seek judgement : therefore are the judges , exod. . psal . . called gods , the matter of god , is any cause expressed in the law of god , and proposed to the judges to be judged ; and the kings matter , is that which properly belongeth to the king. ans . erastus his anxiety to inquire is little , because he cannot answer : . the matter of the lord cannot be all one with this , ye judge not for men , but for the lord : for the matter of the king , or a point of treason to be judged , is to be judged not for men , but for the lord. but the text differenceth between the matters of lord , and the matters of the king. . in the former , chron. . . he speaketh of civill businesse ; but the matters of the lord are such as concern the law of god , and the true sense and meaning thereof to be proposed to the conscience ; and . that is a common thing to all causes , that in the manner of iudging , iudges are to look that they do as men in the place of god , so then as god , if he were judging , would do no iniquity , nor respect persons , nor take gifts , as he saith , ver . . so neither should men do iniquity , or respect persons in judgement ; and so is it taken , deut. . . now this clearly is the manner of righteous judgement , and modus judicandi , but the matter of iehovah is res judicata ; the thing to be judged , which may be unjustly iudged : and this matter of iehovah is not common to all causes , but is contradistinguished in the text , from the matters of the king , which in the manner of judging is no lesse to be judged according to the judgement of the lord , then the matters of jehovah . . the chalde paraphrast , vt inquir at instructionem , vatab. vt consulat deum . this is a false interpretation , that to inquire of god , is to seek judgement from god : for it is to ask the lords minde in doubtsome cases ; and this they asked from moses , as he was a prophet , not as he was a civill iudge : except erastus will have the magistrate of old to give responses , and to have been oracles by vertue of their office : which is a clear untruth , saul , david , solomon , joshua , though kings , did not give responsals , and answers when they did go to war , or were in doubtsome perplexities . but did ask counsell at the priest and oracle of god and the ark , sam. . . iosh . . . iudg. . . sam. . . and . . . and by this the magistrate as the magistrate should resolve all doubts of conscience now to perplexed consciences , under the new-testament . . the iudges are called gods , because they are under-deputies in the room and place of the great god , not because every judgement of theirs is the judgement , and very sentence of god , and according to that the cause they judge is nothing but the cause of god , for they are to judge the kings matters , no lesse then gods matters . . for what end erastus speaketh of the rabbines here i know not , i think he knoweth not himself ; the man was ignorant of them , and innocent of their language . erastus . i am not against , that the things of god be things belonging to the worship of god , and the matters of the kings civill businesse . the priest must especially take care , that there be no error in faith and ceremonies : and this belongeth also to the king , as is clear , deut. . so zebadiah is not excluded from gods matters : nor amariah from the kings businesse . ans . this interpretation is fully refuted : zebadiah is in the text , excluded from judging ecclesiastically , in the matters of god , as a priest , levite or elder . for if he must judge so , he must either judge as a priest or levite , which he was not , or as a civill iudge ; if as a civill iudge , then is he no lesse over the people in the matters of god , then in the kings matters : now the text could not exclude him from these things which belongeth to his office , and put him in another sphere , in the businesse of the king , and put such a wide difference between the object of the two men , as the kings matters , and the matters of the king of kings . the like i say of amariah . . the king deut. . as king , is to iudge according to the book of the law , that he may be a godly king , and fear god , and keep the words of the law ; ergo , he is to teach the people no lesse then the priest , and to judge between the clean and unclean , and that as king : this no way followeth . erastus . if you please by the matters of god , to understand the causes of appeals , and by the kings matters , other judgements , i contend not : and because the priest was better accustomed with the law of god , then others , therefore the high priest was set over these , yet so , as zebadiah was over the kings businesse : but i think the two first , especially the first , the best exposition : but chron. . these same persons are set over both the kings and the lords matters . ans . consider how dubious erastus is in his three expositions to elude the force of the place . if it was the magistrates place , virtute officii , by vertue of his office to command the priests , and to direct them ( as erastus and vtenbogard say ) in the internall and specifick acts of sacrificing , iudging between the clean and the unclean , teaching the people : then the king and the civill iudge were by office , to be more skilled in the causes of god , then the priests , because the commander and the directer , who may by his office exercise those same acts that he commandeth his servants ; yea , and is by office , to command him to do thus , in these internall acts , and not thus , he ought , by his office , to be more skilled in these then the servant . i grant , the king commandeth the painter , all the morall equity requisite in painting , that he endamage not the common-wealth by prosuse lavishing of gold ; and in this , it is presumed , there is more iustice and morall equity by office in the king commanding , then in the painter commanded : but if the king should take on him to command , virtute officii , that the painter regulateth his actions of art , thus and thus , and direct and command by his royall office , as king , that the painter draw the face of the image with more pale and white , and lesse red and incarnate colour ; in such a proportion according to art , and not in such a proportion : then by office the king as king , might paint pourtraict● himself ; and behoved by office to be more skilled in painting then the painter . now erastus presupposeth , whatever the priests do as priests , in an ecclesiasticall way , ( he excepteth sacrificing and burning incense , but for a time ) that the king as king may do the same also ; so the king as king may teach , give responses in matters of god , and now under the new testament , preach and dispense the sacraments , and judge as king , whether priests and pastors do right or no ; and that not only in order to civill , but also to ecclesiasticall punishments , as deprivation from their offices , and debarring from the sacraments ; hence it must follow , that zebediah should , by office , be better skilled in the matters of god then amariah , or any priest ; and by office he should rather be over the matters of god , then any priest in the world . . now its clear that these same things , to be over men in the matter of god , and in the matters of the king , chron. . proveth nothing , except they be over these same matters , by one and the same power of the sword , as erastus saith ; amariah the high priest , and zebediah the civill iudge , promiscuously were both of them , without exclusion of either , over the people in the matters of the lord , and in the matters of the king ; and in the same judicature , & by the same coactive power of the sword , as erastus saith , priests and civill iudges were in the same judicature , by the same civill power , iudges to give out joyntly , in a judiciall way , the sentence of a bloody death , and to inflict a bloody death by the same power . . it is erastus his ignorance of the originall text , to say these same words that are chron. . . are also , chron , . ver . , . for chron. . . it is said , amariah is over you in all the matters of the lord : hence the matters of the lord , were the formall object of his judging : but chron. . . the hebronites were officers in the businesse of the lord , or , to the businesse of the lord , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the service of the king. levites might have been imployed in both ecclesiasticall and civill businesse in the temple , and in the overseeing of those spoiles , that david in wars had taken from the enemies , and dedicated for building the house of the lord , which are called the kings businesse ; and the construction , ver . . is varied , where it is said , the hebronites mighty men of valour , and so fit for war , were made by king david , rulers over the reu●eni●es , gadites , and the half tribe of manasseh for every matter ; not in every matter pertaining to god : the affixum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here , and the affaires of the king. these levites seem to be imployed in the war , and are called valiant men , which must be some extraordinary case : but otherwise , when god commanded to number the children of israel for war , numb . . . . the levites were not numbred , god did forbid moses to number them , because they were appointed for another service , ver . , , . yet it seemeth in davids time , when there were ex●raordinary warres , that they were not exempted from the warres , for chron. . david commanded to number all israel from dan to beersheb● , and v. . levi and benjamin ioab counted not , for the kings word was abominable to ioab ; whence to me it would seem , that in some cases they were counted for warre , so chron , . . the levites shall compasse the king , every man with his weapons in his hands , and iehoiada the high priest was their leader , to establish ioash in his throne ; but the case was not ordinary . otherwise the levites were separated from warre and civill judicatures to the service of the sanctuary , numb . . , . and . . and . . . and . , . and . . and . , , , , , . and . . deut. . . iosh . ▪ . . and . . chron. . . chron. . . and . and . , , , . ezra . , . c. . . c. . . ne● . . , . and . . ezek. . . all which places must be answered by erastus . chap. xvi . quest . . whether erastus proveth validly the power of the civill magistrate in matters ecclesiastick ? before i proceed further , it is needfull to examine erastus his doctrine of the civill magistrate . erastus . as there is a twofold governing , so of necessity there must be two supreame governours . god is the governour of the inward man , the magistrate of the outward man , it is absurd there should be two supream governours of the same government , so as the one neither be a part of the other , nor administer all in the name of the other . ans . . because a man consisteth of a spirituall part , a conscience and soul , and of an externall visible part ; in which he exerciseth visible and externall acts of worship ; yet spirituall , another , as he is a civill agent , therefore there is a necessity there be no supream externall governours under the one supream lord of heaven and earth ; one that teacheth and informeth the minde , and ruleth by the sword whole man , as he is a part of a civill society , in all his civil actions , and this is the magistrate ; another that governeth him , as he is a member of a spirituall and supernaturall society , and exerciseth externall spirituall actions , in reference to god & in the subjection of his conscience to him , and this is either a priest , levite or prophet in the old testament , or pastor , teacher or elder in the new testament : and it is absurd , that there should not be two governors ; one over man in relation to his conscience and walking with god , and his brethren as members of a spirituall society , called a pastor or teacher ; another in relation to his civill actions of peace and justice to his brother , as he is a member of a civill society , called a magistrate . . it is an absurd thing , for erastus to fancie god , and the magistrate , two supream governors , when the magistrate is not supream , but a meer minister and vassall subordinate to god , the only most high . . it is as absurd to imagine god hath given no rulers , teachers , and guides to govern a man as he is a spirituall agent obliged to worship god , and to be edified in the faith , but only the civill magistrate ; then hath christ left no shepherd to his redeemed flock but the civill magistrate , and ascending on high he hath left no gifts , no pastors and teachers , for the gathering of the saints to the end of the world , when we shall meet all in the unity of the faith ; but only the magistrate contrary to christs end , in ascending to heaven , eph. . . act. . . pet. . , . and contrary to christs compassion to souls , who is moved , that his sheep want shepherds ; for there souls , rather then magistrates , matth. . , , . therefore the opinion of erastus is like the divinity of epicures or unchristian moralists , who appoint magistrates to governe the externall man , but no teachers to take care of their souls , or to lead them to heaven . erastus . as there is one measure by which we measure things of divers natures , as cloath of linnen , of silke , of silver , of gold , and there is one weight by which we measure things weighable , though of most divers natures ; so is there one visible dispensation and governing of all visible things , though there be some lawes for the city , some for the countrey , some for the schooles , as there be no necessity of divers rulers , and law-givers , to the city , to the countrey , to the schooles ; so is there no necessity that there should be any other then the magistrate , who should guide things civill and prophane , things of schooles , and things sacred . ans . this man speaketh rather like a morall , or a naturall physitian , then a divine ; the argument were good , if men had no souls , for then they should not need any to watch for their souls , as the spirit of god saith they do , heb. . . and he with one stroak , taketh away pastors and teachers , and maketh the king the onely pastor and teacher in all his kingdomes . . we know similitudes , especially not warranted with scripture , proveth nothing , and this may well conclude there should be no ruler at all , nor any lawgiver on earth , but god only , and let every man do what seemes good in his owne eyes , for gods will is the only measure and rule of all things . and . if all men were to be ruled the same way , it might have colour . but it is knowen , that all churches , as members of a common-wealth , are ruled one way , in giving to every man his own , & in not doing violence one to another ; but in keeping peace and policy , as all men do in all societies on earth , and so they have need of magistrates . . another way they are considered as members of a society , called from the state of sinne , to grace and glory , and so they have no lesse need of teachers for the guiding of their souls , mat. . , , . eph. . , , , , , . act. . . heb. . . thes . . , . tim. . . act. . , . math. . , . phil. . . and by name of the elders of the church , act. . . . and . . and . . and . , , , , . and . . and . . and . . and . . tit. . . and that the magistrate should rule the house of god , is against the word . erastus . one common-wealth can have but one supream magistrate , a body with two heads is monstrous , therefore papists almost by this argument , doe appoint one pope head of the church . there cannot be two powers of two swords , both supream and of equall power : but the church power must be subject to the more excellent , the power of the magistrate . but because he cannot do all by himselfe , he governeth the schooles by doctors , the cities by inferiour judges , the church by pastors , and all according to right and justice , and the word of god , and that where the magistrate and subjects are christians ; but where the magistrate is of a false religion , two different governments are tollerable . ans . . this argument destro●eth all aristocracy , parliaments , and senates , where many good men have equall power , and so the common-wealth may not have . heads and rulers of equall power , which is against the scripture , which commandeth subjection to every civill ordinance of man , as lawfull , rom. . , , . tit. . , , . pet. . , . deut. . . it maketh no government lawfull , but popedome and monarchy in both church and state . . it is to beg the question , that there cannot be two supream powers , both supream in their owne kinde , for they are both supream in their owne sphere : as pastors dispense sacraments and word , without subjection to the magistrate as they are pastors , and magistrates use the sword without dependence on pastors , and yet is there mutuall and reciprocall subjection of each to other in divers considerations : pastors as subjects in a civill relation , are subject to the magistrate , as every soul on earth is , and magistrates as they have souls and stand in need to be led to heaven , are under pastors and elders . for if they hear not the church , and if they commit incest , they are to be cast out of the church , mat. . cor. . rom. . . thes . . . . if they walk inordinately , we are to eschew their company , if they despise the ministers of christ , they despise him who sent them , math. . . luk. . . god respecteth not the persons of kings , and we finding them not excepted , if the preachers of the gospel be to all beleevers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over them in the lord , thess . . . tim. . . call it authority , or no authority , they have some oversight over the christian magistrate ; and here be two supreams , two highest powers , one ecclesiasticall , another civill ; nor should any deny moses to be above aaron , as the supream judge ; aaron not having the power of the sword , as moses had , and aaron must be above moses , in sacrificing , in burning incens● ▪ , in judging between the clean and the unclean , which moses could not do . . the excellency of the civill power in regard of earthly honour and eminency in the fifth commandment , above the servants of god in the ministry of christs spirituall kingdom , which is not of this world , we heartily acknowledge . . that the king preacheth and dispenseth the sacraments by pastors , as by his servants , is wilde divinty : pastors then must have magistraticall authority and power of the sword committed to them , as the deputies and inferior judges of the lords of the gentiles , which christ forbade his disciples , luk. . , , . for the servant must have some power committed to him from the principall cause in that wherein he is a servant . . what reason is there , that where the magistrate is a heathen , two governments , and so two heads in one body should be ? for then there is and must be a church-government , where the magistrate is a heathen , and that in the hands of the church : if then the magistrate turn christian , must he spoile the church of what was her due before ? erastus . the lord jesus changed nothing in the new testament of that most wise government in the iewish church , now there all government was in the hands of moses : i say not , that the magistrate might sacrifice , or do what was proper to the priests , but he did dispose and order what was to be done by the priests . ans . yea , but erastus saith , the magistrate may dispense word and sacraments in the new testament , if he had leisure : why might he not sacrifice in the old testament also ? . pastors do by their doctrine and discipline , order and regulate all callings in their moralls of right and wrong , of just and unjust ; yet is not the pastor the only governour in all externals . . if christ changed nothing of the iewish government , we have all their exclusion of men out of the campe , their separating of the unclean , and their politick and ceremoniall lawes , which is unsound divinity . erastus . moses ruled all before there was a priesthood instituted . god , exod. . numb . . calleth aaron to his office and maugurateth him by moses ; nor doth he command him to exercise a peculiar judgement , when he declareth his office to him , and when aaron dieth , moses substituteth eleazar in his place . ioshua c. , teacheth the priests what they should doe , and commanded them to circumcise israel : so did samuel , david , solomon , and in the time of the maccabees it was so . ans . moses was once a prophet and iudge both ; ergo , so it may be now , it followeth not , except moses as a magistrate did reveale what was the priesthood : what aaron and eleazer his sonnes might doe , by as good reason moses , david , solomon , ioshua , as magistrates wrote canonick scripture and prophecied . then may magistrates as magistrates build new temples typicall to god , give new laws , write canonick scripture , as these men did by the spirit of prophecy no doubt , not as magistrates ; for why , but they might sacrifice as magistrates , and why should moses rather have committed the priesthood , and the service of the tabernacle due to him as a magistrate , so to aaron and his sonnes , as it should be unlawfull to him as a king , and unlawfull to vzziah to burn incense , and to sacrifice , and to doe the office of the priest ? if the magistrate as the magistrate doe all that the priests are to doe as priests , and that by a supream principle , and radicall power in him , he ought not to cast off that which is proper to him as a magistrate , to take that which is lesse proper , he casteth the care and ruling of souls on the priests , and reserveth the lesser part to himself , to rule the bodies of men with the sword , all these are sufficiently answered before . erastus . the king of persia , ezra . appointed iudges to judge the people and teach them , but there is no word of excommunication , or any ecclesiastick punishment , but of death , imprisonment , fines ; nor did nehemiah punish the false prophets with any other punishment . iosephus speaketh nothing of it , nor antiochus . ans . i shew before that there is for●eiting , and separation from the congregation , ezra . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be separated from the church . . if the king of persia appointed men to judge and teach the people , why should he deny any judicature at all ? . where ever iosephus speaketh of the judging of the priests , as he doth antiq . l. . c. . ant . l. . c. . l. . c. . he hinteth at this . erastus . christ dischargeth his disciples to exercise dominion . christ would not condemne the adulterous woman , nor judge between the brethren , luke . paul calleth ministers dispensators , stewards , peter forbiddeth a dominion . ans . let erastus be mindfull of this himselfe , who yet saith , that the magistrate may both judge , also ( if he have time ) dispence the word and sacraments ; if then the magistrate by his office may preach and dispense the sacraments , who made him a judge and a ruler ? will this sati●fie mens conscience ; the magistrate as the magistrate may play the minister ; but the minister may not play the magistrate : now as erastus saith , the minister in holy things , is his servant called by him ; may not the minister be called by him to the bench also ? erastus ; eli and samuel , were both priests and iudges , and so to erastus they are not inconsistent . . ministers ought not to usurpe the civill sword ; ergo , they have no power of governing by the sword of the spirit , it followeth not , the contrary is evident , thes . . . . tim. . . cor. . . rom. . , . erastus . peter martyr saith , com. sam. . those that live wickedly , may be corrected by the magistrate . but papists give one civill ecclesiastick power to the pope , and another to the magistrate , whereas the civill magistrate is sufficient enough . ans . pet. martyr cor. . expresly asserteth excommunication , and acknowledgeth a presbyterie of pastors and seniors , or elders , peter martyr condemneth the use of both swords in the pope , and saith it is sufficient that the magistrate have the sword. erastus . christ saith , my kingdom is not of this world , that is , it is not pollitick , externall , visible , for christ reigneth in the world , but his government is invisible , and spirituall in the word , and the spirit . ans . christ denieth only that his kingdome is of this world , in regard it is not holden up by the civill sword of men , or magistrates , as erastus doth dreame , who maketh the magistrate with his club to be the onely catholick and principall ruler in all christs courts ; which christ refuteth , when he saith , if my kingdome were of this world , mine owne would fight for me . now erastus will have no weapon , but the magistrates sword to hold out , and cast out all offenders out of christs kingdom ; but it is false , that christs kingdom is not politicall , externall and visible ; this is to deny that christ hath a visible church : sure exhorting , rebuking , censuring , withdrawing from the scandalous , excommunication , are visible externally , and in a politick spirituall way exercised by christ in his ambassadors : for externall and spirituall are not opposed , nor are politicall and spirituall opposed , as erastus dreameth , and therefore this is a non sequitur of erastus : his kingdom is not of this world ; ergo , it is not externall . erastus . when pompeius invaded and possessed iudea , and gabinius having overcome alexander , had changed the state of iudea , the pharisees did reigne wholly at ierusalem . the kingly power was removed and aristocracy set up , ioseph . bel . iud. l. . c. . ioseph . antiq . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the synedrie for the most part , had its owne authority vnder hyrcanus , and under archilaus it was more fully restored , as is cleer by the evangelists and iosephus . claudius in the tenth year after christs death , setteth forth an edict , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ioseph . ant. lib. . titus vespasianus promised the same thing to them . ans . will then erastus have christ , mat. . to restore the power of the sanedrim , in gaining a lost brother ; that is to cite him before the roman iudges : but . the romans made high priests from yeere to yeere , did christ acknowledge the sanedrim to be a restored iudicature in this ? . say that the sanedrim in sacris , in in the holy things of god , had its full power , the romans not impeding them ; hath any man a face to deny , but pharisees corrupted both law , gospell , sanedrim and all , and doth christ establish their most corrupt government ; especially when they set themselves against the messiah ? cesar or pompeius could give the sanedrim no more then it had before they were subdued ; but before they were subdued , the sanedrim was changed and corrupted . . this is to beg the question , to say they kept the power of the sword : for . we utterly deny that by gods law they ever had any such power , and forsooth , because the high-priests servant smote our saviour on the face , and they scourged and imprisoned the apostles ; what then ? therefore the sanedrim had the law of god for it , and aaron and his sonnes might beat , scourge , imprison , and kill , as they killed steven , without law or warrant , ( except the law that they had from the roman emperours , for which cause i judge their sanedrim was then a mixed judicature , ) surely this is a vaine consequence . . it is like enough claudius and tiberius both , gave them liberty of their own religion , ceremonies and customes at their pleasure , and that is much for us , the adversary so do reason from a corrupt , unjust and wicked practice to infer a law. erastus . i have solidly proved , there were not two distinct jurisdictions ; but that the magistrate governed all . i deny not that the magistrate took counsell at those that were skilled in the law. and i have proved that the sanedrim in christs time , when he spake these words , had the power of the sword , in things pertaining to religion . ans . let another man praise thee , solidity of the probation to most of protestant divines , is plain emptinesse . . that the magistrate took advice of divines and learned men skilled in the law , is not like the first pattern of moses , david , solomon , who as magistrates ( saith erastus ) did rule all in the church , gave the law to aaron his sons , directed and commanded the prophets from the lord , as nearest to him , what they should do , what laws they should teach the people : shew us one precept , practise , or promise in the word , where moses , david , solomon asked counsell at aaron , the priests , gad , nathan , or the prophets ; saying , o sons of aaron , o prophets advise us magistrates , what laws we should command you , touching your office , your holy garments , your washing , your beasts clean and unclean , your l●per , your putting men out of the camp , touching the forme , dimensions , structure , materials of the arke , tabernacle , temple , &c. that we may know what to command you from the lord ; for we are nearer to the lord , and have a more eminent place , as church-officers , then you who are but our vicars , deputies , and servants to be directed by us . now . moses received all laws immediatly from god , and never consulted with any man , either aaron , priest , or prophet ; david and solomon had the forme of the temple , given to them by the lord in writing , and advised with none at all ; & therefore received from god , and delivered to the church , what they received of the lord. . what warrant the magistrates should advise with ministers ; what they should command-ministers , to preach and do in their ministery , if by vertue of their office they command ministers . . so like as christ referreth men to the civill sword on their bodies to gain their souls , which is the scope of christ , matth. . chap. xvii . quest . . whether erastus can make good that the synedry was the civill magistrate ? erastus . when the priest accused jeremiah , chap. . of blasphemy , he sate not amongst the judges , but stood as an accuser before the magistrate : so beza . erastus replieth , your synedry had no civill jurisdiction , because it is a dream : . should pashut the priest be both accuser and judge ? . in ieremiahs time , there was a monarch , in whose hand was all power ; in christs time there was an aristocracy , the government being in the hands of some chosen men . ans . certainly , ier. . . the princes sate down in judgement , but that the priests sate with them , we have not one word , only the priests accused him as worthy to die in the question of law , and so the people , ver . . now the people undeniably cannot have been iudges . . nor do we say , the priests were both judges civill to condemn ieremiah to die , and accusers : that doth not hinder , but they in an ecclesiasticall way were iudges , touching the question of law , whether he had spoken blasphemy or not , and also accusers before the civill iudges . . it is to beg the question to say , that all power even of church-censuring was in the hand of the king. . the king might exclude none of the lepers out of the camp , the priests only could by the law of god do this , and excluded vzziah the king , as a leper out of the congregation : the king could not judge who were clean , who unclean . . that all power was in the hand of the kings , as if the kings of i●dah were by gods law absolute , can never be proved , but the contrary is evident , deut. . and that inferiour iudges were essentially iudges , and the lords immediate deputies , is clear by scripture , deut. . . chron. . , , . exod. . , &c. numb . . ● , , . psal . . , . rom. . , . erastus . you ask how caiaphas , and the pri●sts had power against iesus : i ansvver : . from god : . from the kings of persia . . from the permission of the romans : they apprehended him , and bound him , which was a part of civill power , nor was this some of the confusion under the maccabees : hovv can this be proved ? christ never rebuked it , nor his apostles ; the contrary is clear in iosephus . ans . a permissive power from god , can prove no law-power . . persians and romans could not give to priests and levites the power of the sword , to do what the law of god had exempted them from doing , they were not so much as numbred for the war , but set apart for the service of gods house , num. . . , &c. they might in some extraordinary cases judge in civill businesse with the civill iudges in the same iudicature , but this was no standing law , . erastus seeketh we would prove that the practise of bloody pharisees was not against law : he knoweth , it is his own argument , affirmanti incumbit probatio . . christ and the apostles rebuked not particularly many other sins . pilate might have accused them for binding one of cesars subjects , of whom he had said , he found no fault in him . . that ioseph was a priest , or a levite , i reade not , he was an honourable councellor , some think of pilates councell . . that they had any law of god to apprehend iesus , or that ioseph had any hand in either condemning , or doing any thing in the sanedrim , but shewing his judgement , as a iudge in the question of law , what was blasphemy , we must deny , let erastus prove it , if so be erastus make him either priest or levite ? ioh. . . the iews expresly deny the power that erastus giveth them : pilate therefore said unto them , take him and judge him according to your law , which was a salt mocking of them . i knovv , if you had povver , you should not have brought him to me ; therefore if ye have povver , use it : the ievvs therefore said unto him , it is not lavvfull for us to put any man to death , and the evangelist addeth , ver . . that the saying of iesus might be fulfilled , which he spake , signifying what death he should die , that is , god had taken power of life and death from the iews , in his admirable providence , that iesus might die a roman death , due for treason , that is , that he might be crucified ; ergo , the iews had no power to put him to death . it is weak and empty that erastus saith , they had not povver to put him to death , for saying he vvas king , because that was a civill crime : but they had power to put him to death , and to stone him for blasphemy ; for the iews say universally without distinction of causes , with two negations , which in the greek language is a strong and universall negation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have not power to kill any man , ergo , the place will never prove that the church men might not kill him , because the iews might kill no man : you will say , hovv had they povver vvith svvords and staves to take the kings free subject and binde him , which yet they did ? i answer , it was an usurped power , for by erastus his doctrine , they had no more power to take him and binde him for treason , which was a civill crime , then they had to kill him for treason , both was alike unlawfull by the roman lavv , and pilate being a man willing to please the people , as the event of the businesse sheweth , did not in a legall way challenge them for binding him ; but he durst not be answerable to his prince cesar , if he had past by such a high point , as their putting christ to death : but we desire any law of god ( for practises especially of wicked men are no binding rule ) that priests or levites , in the old-testament , might either binde a iew or put him to death , and when pilate did stand so much to put christ to death , they would have used their own power , malice so necessitating them , if they had had any , and might well have said to pilate , it is lavvfull for us to put him to death for blasphemy , but vve vvill not use our povver , vve so love to be loyall to caesar ; but they say the contrary , we have no povver to put any man to death . they say indeed , that by their law he ought to die . but that they had no power to put him to death , for the common people said , that , as may appear , if we compare , ioh. . ver . . with ver . . with matth. . . and with act. . . act. . . &c. and yet erastus will not say that the common people were members of the sanedrim , or had power of life and death , as the civill magistrate had . erastus . steven was stoned by the sanedrim , not by tumult , for there vvere vvitnesses , as the lavv required , act. . the vvitnesses ( vvho by the lavv vvere to cast the first stone at the man condemned ) vvere here , therefore there vvas lavv-povver to stone him , though they did it unjustly . ans . beza meant , that steven was stoned by tumult , that is , without any law-power , except usurped , when the iews were now riper for destruction , and had taken on them the blood of the lord of glory , and so growing more daring and insolent against the roman povver , to their own just desolation , that came on them under vespasian . that they used witnesses , will not prove they had law to stone steven , for timothy had no power of life and death over elders , one brother hath no power of life and death over another , as erastus will grant , yet with both there is use of witnesses , tim. . . matth. . . this i hope concludeth but weakly , any lawfull civill power , so all this is from a naked practise of those that alvvayes resisted the holy ghost : and the like i say of paul , who saith act. . . of himself , many of the saints did i shut up in prison , having received authority from the high priests , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; suppose it were true that saul had law and authority from the high priests to imprison the saints , and to murther the saints , no high priest can make over a law-power to another , which he hath not himself ; now certain this law-power of the pharisees and high priests by gods law , is the question . let us see law or institution , where the high priests ( for of these only the text speaketh ) did imprison and put to death , either blasphemer or false prophet , or , if by moses his law , which must be a rule to all the high priests in the time of persecuting saul , it was either law or practise , that the high priest had power to imprison , or scourge , or put to death any man , and this was most proper to the king , and the civill judge , and the elders and iudges in every city , sam. . . , . kin. . . & . , . isa . . . ier. . , &c. ier. . . numb . . . . deut. . . & . . & . . . ver . , , , . & . . kin. . . hos . . . zeph. . , , . rom. . . we know undoubtedly the king , the civill iudge , had power of all bodily punishments , as of scourging , death , stoning , strangling , crucifying , hanging ; but shew meany vestigium , or the least consequence where the priests or high priests had such power , or did execute such power in any one man : it is true , deut. . the priests might determine in law what was blasphemy , and so what deserved the punishment of blasphemy , which is death : but so the written law of god , the very letter of it could in many cases clearly resolve the civill judge , even though there had been no controversie about the fact , whether it was condemned in the law of god , or not : we know samuel not being judge , but saul being king & supream magistrate , & not executing judgement on the amalekites , he killed agag , certainly , all divines , even popish not excepted , say , saul the civil magistrate ought to have killed agag , & that samuel not by vertue of his place , as a prophet , or as a priest or a member of the sanedrim ( as erastus would say ) but excited by an extraordinary motion of gods spirit , killed him , as phineas the son of aaron slew , num. . zimri and cosbi , , . and elijah slew baals priests , kin. . . kin. . . if phineas by office , and elias by office killed those ill doers , as erastus would dream , the prophets and priests by their office were civill iudges , and had power to put to death evil doers . now erastus denyeth , and with good reason , that the lords disciples should bear civill dominion over men , as the lords of the gentiles , luk. . , , . and that christ though both a prophet and a priest could not take on him , to be a iudge and a ruler , luk. . yet here erastus will have the high priest , by a law-power , to imprison and put to death . . erastus may with as good reason say , that the high priests had a law-power by gods institution to punish and to compell christians to blaspheme god , and to persecute them to strange cities , and to murther the saints that believed in the lord iesus ; for he went to damascus for this effect , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with povver and commission from the chief priests , this was not a law-power in generall , to punish such as the law of moses discerned to be blasphemers , but a limited particular commission to murther the saints , who should hear and obey the prophet , like unto moses , whom the lord should raise up , deut. . what law had the high priests for this ? had they not a law on the contrary ? deut. . erastus . paul confesseth ingenuously , before the roman judges , that he persecuted the saints , and that he had authority and power from the priests and elders so to do , act. . & . and we read not that the priests or paul were censured for these things , as having done any thing against the laws or will of the romans , act. . they send their officer , the captain of the temple , they imprison the apostles , they convene a councell , give out a sentence , and agitate the killing of the apostles amongst them , while gamaliel impede them . ans . it is true , the romans heard that the sanedrim exercised civill jurisdiction , and inflicted bodily punishment . but for false doctrine , the romans i conceive took as little care as gallio did of any of gods matters , and whether the sanedrim kept the rule of the lords first institution , deut. . yea , they looked not much whether the priests might put to death false prophets , or if the civill judges only might do it ; and erastus said before , that the romans gave the iews liberty of all their own laws and customes in matters of religion . . what care would the romans take , whether the iews killed and oppressed iews , for questions of their owne religion , so they remained loyall and true to cesar ? . we know herod , felix , festus , agrippa , being willing to pleasure the iews , did oversee many breaches of law in them , especially in matters of the gospel , act. . . and . . and . , , , . ioh. . , . . how doth he prove that the romans did not take this for a breach of their lawes ? because they accuse not the sanedrim for this ? surely it followeth not : we read not that the romans challenged them for a manifest breach of law , when they scourged and cast in prison paul and silas , who were romans and had not condemned them , act. . , . . we deny not a lawfull judicature of the sanedrim , act. . but that they had any law of god , to scourge , and imprison , and put to death the apostles , is the question ; we say , they neither had gods law , nor durst be answerable to the romans laws , for that fact , and so this is a fact brought to prove a law. erastus . if this was insolencie in the jevvs which rose from the confusion of the two jurisdictions ; hovv say some of yours , none can be excommunicated without the consent of the magistrate ? where did christ divide the externall government of the church in civill government and ecclesiasticall , as you distinguish them ? ans . . that it is expedient , that the christian magistrate should be acquainted with the excommunication of any under his jurisdiction , that he may satisfie his own conscience in punishing him civilly , it is like some of our divines do teach : but that the magistrate have a negative voice in excommunication , none of ours teach . . we make no such division as that of the civill and the ecclesiasticall government of the church . erastus may dream of such a distinction : we know , all government of the church , as the church , to us is ecclesiasticall : there is a government of men of the church that is civill ; but we dreamed never of a civill government of the church : all the government of the church , as the church , though externall , is spirituall , heavenly , and subordinate to jesus christ as lord and king of his own house , as the government of a house , a kingdom , an army , a city is subordinate to the lord of the house , to the king , generall commander , and lord mayor , and it is no more a civill government subordinate to the magistrate and his sword , then christs kingdom visible and externall , or invisible and internall is of this world . when therefore erastus denyeth that there is any church-government , he meaneth there is no spirituall church government in the hands of presbyters ; but because we know no government of the church as the church , but it is spirituall , and the government of the church by the christian magistrate , is a civill government of men as men , and that by the power of the sword , and so it is no church-government at all ; and therefore we justly say , that erastus denyeth all church-government . erastus . when paul saith , act. . thou sittest to judge me according to the law , doth he not acknowledge the high priest to be his judge ? paul denieth that he had done any thing contrary to the law : and tertullus saith , we would have judged him according to our law , if lysias had not without law violently taken him from us . ans . ananias was to judge him only in an ecclesiasticall way ; and when paul saw that they went beyond their line , to take his life , he appealed from their inferior judicature to caesar , who only had power of his life . . lysias had law to vindicate an innocent man accused on his life , before a most uncompetent judicature . tertullus knew the iews had favour and connivence in many lawlesse facts . chap. xviii . quest . . whether erastus do strongly confute the presbytery of the new testament . beza saith , there vvas need of same select men in the apostles time to lay hands on ministers , to appoint deacons , for there vvas no jevvish synedrie , no magistrate to do it ; and vvhen paul forbiddeth christians for things of this life to implead other before the heathen magistrate , would he send them in spirituall businesse to such ? or must that , tell the church , have no use for a hundreth years after christ ? so beza ; yea if the lord ascending to heaven left officers for the building and governing his church , eph. . . and some to be over the people in the lord , thes . . . . some to watch for their souls , whom they were to obey , some to feed the flock , and to drive away the wolves , act. . , , . some to govern the house of god , no lesse then their owne house , tim. . . a presbytery in generall erastus cannot deny , only he denieth such a presbytery , and saith , that it is like this , such a one is a living creature ; ergo , such an one is a dog . but if i can demonstrate , there is a presbytery and they were not all bishops , as is clear , rom. . . cor. . , . tim. . . and if , tell the church , by no grammer , can be , tell the bishop , except you make the queen the bride , and the servant or friend of the bridegroome all one ; it must follow there is both a presbytery , and such a presbytery in the church , nor do we argue from a generall to specials . erastus . the church may not kill men , but she may pray that god would destroy them , or convert her enemies . ans . to pray that god would destroy him , whom we are to admonish as a brother , is a strange discipline ; erastus will never make good from scripture , that god hath appointed praying for the destruction of men to be a saving ordinance , appointed of christ for gaining of souls , ( such as we take rebuking , admonishing , excommunication , eschewing the company of scandalous brethren , which have for their intrinsecall end , the repentance of a brother under these censures ) and therefore this of erastus his killing of men , is a new forged censure . erastus . whereever the scripture speaketh in the new testament of a presbytery , there is no other understood , but that of preachers ; therefore it is false , that the apostles have commanded any other elders beside those that labour in the word . ans . the antecedent is false ; tim. . . as i have demonstrate in another place , i repeat it not here , let any disciple of erastus answer if he can . . the consequence is vaine , for if in every place of the new testament , where mention is made of an elder , the holy ghost mean only a preaching elder , it followeth only that any other officers , as deacons , and those that labour not in the word , & yet govern well , are not called with the name of presbyters : and so the argument is against the name , not against the office and thing . what if the presbytery be named from the most principall part , as is ordinary in scripture , doth it follow that there be none members of the presbytery , but only preachers of the word ? in no sort . paul saith of the visible church of corinth , ye are bought with a price , ye are justified , ye are sanctified ; ergo , none were members of the visible church , but those that are redeemed , justified , and sanctified , it is like the consequence of erastus . . i retort this vaine argument thus ; none in scripture have the name of apostles , but the eleven , and mathias , none are called the witnesses of the lord but they , ioh. . , . ergo , there be no preaching ministers , neither timothy , titus , epaphroditus that are to be called witnesses of the lord , but the twelve apostles ; so where doth erastus finde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deaconrie or office of labour in the ministery is given to any , but to those that labour in the word ? rom. . . ergo , must there be no deaconry , but labouring in the word , the plaine contrary is act. . erastus . beside levites and priests , there belonged to the synedry of the iews other heads of families ; ergo , beside ministers there must be prophets and doctors in the presbytery , it followeth not . ans . erastus fancies a conclusion of an argument that beza saith not ; for he saith ; ergo , beside ministers there must be some chiefe men , which we call ruling elders , to represent the people , that there may be ( as all our divines and scripture teach ) a threefold government in the church : a monarchy , in regard of iesus christ the onely head and king of the church , as the iewish church had their high priest a type of him ; and aristocracy , in pastors and teachers , as the iewes had their priests and levites ; and a democracy in the ruling elders , as the iewes had their zekenim , and their heads of families and elders in the ecclesiasticall sanedrim , and we in the presbytery to represent the people : and of these three the iewish ecclesiastick sanedrim is made up chron. . . of the levites and the priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the heads of fathers , or masters of families . now erastus yeeldeth that good iehoshaphat departed not from gods institution in his reformation , all this erastus passeth over in silence , being ignorant of the iewish church government , and not able to answer , and he addeth something of doctors not to a purpose , and saith there be no doctors but pastors onely in the word ; contrary to rom. , , . ephes . . . where they are clearly distinguished . erastus . some chosen men must be in the presbytery to represent the people ; ergo , these must be doctors and prophets , but there is no need of that , for bishops of old represented the whole church . ans . beza hath not any such argument , he contendeth for ruling elders , not for prophets and doctors to represent the people . . where doth the scripture speake of such an office as a bishop having majority of power above presbyters ? ( for since erastus denieth all ecclesiasticall government in teachers , he must deny all majority of ecclesiasticall governement also , he that denieth the positive , denieth also the comparative degree ) now this is a bishop that neither scripture , nay nor popish antiquity dreamed of . . in what is a bishop the representative church ? the like is erastus his third argument . erastus . cor. . how is government a presbytery ? how are overseers & governments , doctors & prophets ? there be many kinds of governours . i wonder that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miracles , you understand not the power of excommunication , that hath terrified all the world ; how are doctors & prophets added to pastors , are they not teachers as well as pastors , but that they administer not the sacraments ? & how doe you prove that ? how prove you overseers to be ●ther then ministers ? ans . governements to us are but a part of the presbyterie . . there be many kinds of governours , but he durst not venture to shew what is signified by governments , lest he should say , his magistrate must be the onely church governour , but he knoweth that a magistrate as a magistrate is no member nor part of the church , but as he is a christian ; for then cesar , herod , pontius pilate , as magistrates must be set in the body of christ , as apostles , and teachers and prophets , which all the world will cry shame on . . beza said never that teachers and prophets are cast to ministers to make a presbyterie , for by teachers he meaneth pastors . . because paul setteth downe governments different from apostles , prophets , and teachers , they must be some officers different from them , we can finde none else , but such as rule well , and yet labour not in the word , tim. . . let erastus shew us what they are , he dares not open his minde : for he meaneth a justice of peace , or a king , or a heathen judge must be in the wombe of this , cor. . . let himselfe be mid-wife . erastus answering to tim. . . saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour is to labour diligently , the meaning is like this ; i wish well to all pastors , but especially to those who with great industrie , fidelity and paines feed the flocke committed to them , as i love all inclined to studie , but especially such as watch night and day upon studies , for some are more diligent in teaching then others , here 's no tautologie to say , i love all that sincerely and soundly teach the word , especially those that diligently teach it . ans . i cannot particularly discusse this place , i have done it else where fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with two articles noteth two species of elders , as tit. . . tim. . . gal. . . phil. . . . this is a tautologie , i love all well governing and faithfull elders , especially those that labour in the word ; they may be well and painful feeding pastors , who are not painfull in preaching the word , and this is tautologie ; i love all that are studious , and studie excellently , and especially those that studie night and day , as erastus must say if he make the phrase agree to the purpose , to feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well in a feeding pastor includeth labouring in the word , since erastus expoundeth the place , tim. . . of church officers , he cannot deny but the place holdeth forth a government , and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of church officers , for beside labouring in the word and doctrine , which is preaching , here is well governing , it is a shame then to erastus to expound this place so , and yet deny all church government , except in the hands of the magistrate . erastus . ancient and moderne doctors deny two sorts of elders . ans . i have made the contrary appear in the place cited ; i will not weary the reader with reasons set downe at full in another place . erastus . shew where the church hath a judicature , to punish sins different from the magistrates judicature , as the lord made a power of burning incense to the lord , to be different from the kings royall power . ans . mat. . mat. . ioh. . mat. . , . eph. . . cor. . , ▪ &c. rev. . , . and . . ministers are no lesse separated under the new testament to all ministeriall acts of feeding , by the word and rod of discipline , then priests were of old. erastus . nathan did not excommunicate david . ans . nathan had assurance from god that his sin was pardoned ; . that the sanedrim did not cast david out is a fact , and proveth not they had no power ; for . priests cast vzziah out of the house of god for a lesse fault , that carried in its face lesse scandall . erastus . the prophets never accuse the priests , that they admitted the unclean to the sacrifices and holy things of god. ans . the contrary is evident , ier. . . ezek. . , . and . , , . contrary to their office , deut. . , . levit. . . erastus . david psal . . sheweth he would have given sacrifices , but god craved a broken heart ; ergo , he had power to sacrifice . ans . not except withall he had offered a contrite heart to god. paul ( saith erastus ) speaketh of coming to them with the rod , of delivering to satan , of his comming with the authority god had given him , of his coming to them mourning . ans . where saith paul that he his alone did use the rod ? doth he not ascribe judging and casting out to the corinthians ? cor. . . &c , and forgiving of the incestuous man cor. . to them beza saith , this power is necessary to purge the church , lest it be infected ; even to the end of the world , and therefore must be left with the church . erastus . to be gathered in the name of the lord is not referred to the congregations meeting together , but to pauls act of delivering to satan , the corinthians and pauls spirit instructed thus with the power of christ , might have delivered others to satan as they did this man , if the apostle had not pardoned them , but they had not pauls spirit with them in their convention afterward , because in no place he biddeth them be gathered together with his spirit , as he doth here . ans . paul doth construe the words v. . in the name of christ with the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye being conveened , and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are separated from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i have judged ) by the interposition of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so erastus his grammar will be a little confused . . what needed the corinthians be gathered together with the spirit of paul , and the power of the lord jesus to pray that the man might be miraculously killed ? for when they were not gathered together in a church meeting , but were all separatim in their own houses and closets , they had power to judge the man , that is , to pray that he might be miraculously killed , else erastus cannot make paul , in any reasonable manner to rebuke them because they prayed not that he might be killed , for erastus must suppose the power of praying ; for this , in faith , was tyed to this publike convention of the church , and erastus saith , in no place he biddeth them be gathered together as here . this spirit of paul and power of the lord jesus that was in them , was not given to elevate them to any higher or more supernaturall acts of miraculous co-operating with paul , then their naked act of consenting that the man should be cut off , and this act of consenting , they could not want , in their private praying at home , that the man be miraculously killed , and so this spirit of paul , and the power of the lord iesus shall be brought so low , as i know not what to make of it . erastus . if they had prayed that god would punish this enormous sinne , whether god had heard them or not , they had discharged their dutie . ans . but it is evident he rebuketh them not onely , for not mourning for the mans fall , and not praying that he might be punished ; but for that they conveened not , and did not judge , and put away the man ; ergo , they had alwayes an ordinary power to judge and cast out scandalous persons , and paul rebuketh them for not improving this power ; then it was not any miraculous power not ordinarily in their hand , as powers of that kinde are supposed to be . erastus saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as the meaning may be ; note such a one in an epistle , and write to me , that i may censure him . ans . this is throwne grammar , which the greek doth not bear without violence , for paul saith , if he obey not our doctrine , written by epistle , marke such a one , and he commandeth them to inflict a censure on him , by eschewing his company . chap. xix . quest . . of the use of excommunication toward the magistrate especially . erastus . how many thousands of men have been killed by occasion of excommunication in germany ? it hath subjected kings and scriptures , and all to the pope . ans . all this may be said of the gospell and of christ , that hee is appointed for the fall and ruine of many , and that he came not to give peace , but the sword , pet. . . luke . . mat. . , . but the cause is not in the gospell , or in christ , but in mens corrupt nature : excommunication is the rod of the king out of zion , and we know how impatient men are of the yoke of christ ; excommunication abused by the pope doth all this . erastus . excommunication cureth not wounded consciences , but begetteth hypocrites . ans . so publike rebuking of those that sin publikely , tim. . . being abused doth beget hypocrites , esa . . , , . ezek. , , . king. . . , . so doth the rod , the word , the giving of almes , praying , being abused to wicked ends , make hypocrites , mat. . , . mat. . , , , . psal . . v. , , . hos . . . excommunication is innocent of all these . erastus . i thinke it not amisse that the magistrate chuse godly and prudent men , and joyne to them godly ministers , who in place of the magistrate may inquire in the life and manners of men , and convene before them loose livers , and rebuke them , and if need be , deferre them to the magistrate ; but this is unjust , that such a senate be chosen by the church , which hath no power to chuse them . . that they are not chosen in the name of the magistrate , but against his will. . that they subject the magistrate to them . ans . erastus is willing there be a presbytery : . of mixed men , prudent men , and godly pastors . . chosen by the magistrate . . that they judge and rebuke murtherers , extortioners , oppressors , thieves , &c. but . he should give us scripture for this his new presbytery . he condemneth ours , because it wanteth ( as he saith ) the authority ; and the like of his presbytery in the old or new testament you finde not . . that ministers should judge of bloods , thefts , treasons , paricides ( for all these are loose livers ) and of goods and inheritances , and give an account to the civill magistrate , is all one as if the ministers of the gospel should be iudges as the lords of the gentiles , such as pilate , foelix and the rest , so they do it at the command of the supream magistrate ; then the king may warrant ministers to go against the command and practise of christ , luk. . , , . and , , &c. tim. . . for this is a civill judicature . . then the ministers rebuking in the name of the civill magistrate , may make him to preach & exhort in the name of the civil magistrate . so ministers , are they to hear the word at the magistrates mouth ? i thought ministers had been the ambassadors of an higher king , ezech. . , . and . . speak with my words to them , rom. . . cor. . . . if the ministers rebuke as ambassadors of christ : those to whom they preach the word of reconciliation , those they are to rebuke with authority , and all hearers are subject to them : magistrates or others , high or low : this is clear by cor. . . , &c. tim. . , . for rebuking in way of preaching , or in way of censure , is a part of the gospel . but pastors are to preach the gospel to all , to great and small who stand in need of reconciliation , cor. . , act. . . he is a chosen vessel to me , to bear my name before gentiles and kings , and the children of israel . erastus . it is false that the sword of the magistrate is not sufficient to coerce sins , psal . . kings have put to death those that seek not god : it is nothing that you say , the priest judged those same sins in a spirituall manner , that the magistrate judged politically ; for it is false , that the priests judged in a judicature separated from the civill judges , as your presbytery sitteth . see levit. cap. . . . god seemeth to have given no laws of punishing offenders by themselves , as with us , least we should imagine two distinct judicatures . ans . we deny not , but the sword is sufficient to punish offenders , in its own kinde , in order to the peace of the common-wealth . to remove evil ; to cause others fear , to pacifie gods wrath , as the scriptures speak : so david and good kings purged the city of god , but erastus cannot deny but god ordained spirituall means of rebukings , putting out of the camp , eschewing the company of offenders , that they may be ashamed , and those spirituall means have a spirituall influence on the soul to remove offences , to gain the offenders , matth. . . psal . ▪ . isa , . . psal . . . thess . . , . . the word maketh the priests separated from civill iudges , zach. . . the angel of the lord protested unto ioshua the high priest , if thou wilt walk in my wayes , and keep my charge , then thou shalt also judge my house , and thou shalt keep my courts . the civill magistrate judged not the house of god , the way that the high priest did . the divines that noteth on the place , say , the chief part in ecclesiasticall affairs was upon the high priest , deu● . . . chron. . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is given to the priest is to judge , to give out sentence in judgement , the very word that is given to king iosiah ; he judged the cause of the poor and needy , and ier. . . they judge not the cause , the cause of the fatherlesse , and ier. . . o house of david execute judgement in the morning , and the sons of aaron the priests , chron. . . are made some of them governors of the sanctuary , and governors of the house of god : it is the word that signifies princes , kin. . . a word to thee o prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sam. . . chro. . . ier. . , num. . . . all the princes of moab , isa . . . isa . . . are not my princes kings ? and lev. . , . chapters , judiciall acts are given to the priest that are proper to him as priest , which none do but he , nor have the civill ludges any part in it , more then they can offer sacrifices which none do but the priests , for he was to judge of the quality of the sins , and might not offer any sacrifice for every sin , nor dip his finger in the blood of the bullock seven times , for every sin , this spirituall judicature was the priests . and neither moses the prince nor any civill iudge on earth could share with the priests in judging this : all the world will say the judge may use the sword against the murtherer , and elders or pastors have not to do with the sword at all : and the pastors are to convince , rebuke and work upon the conscience of the murtherer to gain him to repentance , and no civill judge as a civill judge hath to share with him in this : here be distinct punishments , one corporall and civill , another spirituall , why then must they not flow from two distinct iurisdictions ? or if it displease any man , that we call church-censures with the name of punishment , we can forbear the name , for rebukes , suspension from the sacraments , excommunication , because they are intrinsecally , and of their own nature such as tend not to the hurt , but to the gaining and saving of the souls of the persons censured ; they are unproperly punishments , as the power and court they come from is unproperly a rod a iudicature , a court , and those that inflict the censures improperly iudges , yet can it not be denied to be spirituall government , and that there is a spirituall sword , the word of god , and a spirituall coaction , flowing from heralds , or servants in the name of the king of kings and head of the church , who reigneth in his own ordinances , and ministers . erastus . the priests bade uzziah not burn incense , because it was their part only to sacrifice : but vvhere is it vvritten that the king vvas condemned by the sentence of the priests ? ans . the priests were a colledge of elders , who not only judicially condemned the kings fact as against the lavv of god , but chron. . azariah and eighty priests vvith him vvithstood him , and resisted him , yea , they gave out sentence against him , ver . . it pertaineth not unto thee , vzziah , to burn incense to the lord , but to the priests the sons of aaron , that are consecrated to burn incense ; go out of the sanctuary , for thou hast trespassed , they give out the sentence of the law of god , numb . . , nor might any come in to the holy place , but the priests and levites , num. . , . here is a sentence judiciall by the voyces of . priests in an externall court , given out against the supream magistrate : for they gave not out this sentence as private men , but as priests , judging according to the law , and in this the king was subject to ecclesiasticall jurisdiction . erastus . it is a vaine thing to say , they excommunicate not the magistrate as the magistrate , none but kata-baptists and such as deny magistracy to be an ordinance of god , can say that : every man might excuse rebellion so , and say , i persecute not the magistrate as he is a magistrate , but as he is a tyrant : but i say you may not reproach the magistrate , exod. . farre lesse may you punish him . how can i obey him , whose whole life and actions , i may by power , and coaction limit ? the magistrate so is but a servant to the presbytery . ans . erastus scorneth this distinction , to say , the magistrate not as a magistrate , but as a scandalous man is excommunicated : yet we can make him receive the distinction whether he will or not : for erastus saith , that pastors may rebuke , convince , and threaten the magistrate ? good man , may pastors threaten and rebuke the magistrate as the magistrate ? or may they only threaten , and rebuke him as an offending man ? erastus dare not say the first , for so he were a grosse kata-baptist , for then pastors were to rebuke the very office , and to condemne it ; if he say the latter , as he doth in expresse words , then he acknowledgeth that pastors may bind the sinnes of wicked magistrates in heaven , is this , good thoma , no ecclesiasticall coaction , no jurisdiction ? and this is to receive the distinction whether you will or not . . the rejecting of this distinction is a tenet of royalists , for certainly we use no defensive armes against the king as king , but as he is a misled man ; and i think the king will say , he useth not offensive armes against the parliament as the parliament , but under another very undeserved notion , as rebels . . it is lesse that we may not rail on rulers , which is a sinne , ( for to rail upon any cursing-wise is unlawfull ) then that we cannot punish the ruler , which is more ? to punish the ruler as a sinfull and wicked man , is a work of justice , and so lesse unlawfull then sin . erastus taketh for confessed ( as his custome is ) that which we deny , that to punish rulers with an ecclesiastick censure is a sin , as to rail on them , and curse them is a greater sin . but to binde the rulers sinnes in heaven , is a punishment , and this the elders may lawfully do , and to eschew the company of a ruler , if he be a fornicator , an extortioner , and idolater , is either to punish him , or put shame upon him , thes . . . but one private christian , farre more a church may do that , rom. . . cor. . , . thes . . . except erastus except the magistrate from being under a divine and apostolick command ; this he must say , and so we have the apostles meaning ; withdraw from those that cause divisions , and walk unordinately , and are fornicators , coveteous , extortioners , least they infect you , and that they may be ashamed , and repent , except they be magistrates , though in the lowest rank ; if they be magistrates , they are gods , and you their subjects , and you may in no sort shame them . i should think god both accepted persons , and would not have us to indeavour the repentance and gaining of the souls of magistrates , because they are above gospel-rules by this way of erastus ; and because the presbytery may not rail on magistrates , for that is sinne , it followeth not , the presbytery may inflict no ecclesiasticall censure on them ; yea , let me retort this , the magistrate may not rail on , or curse and revile the priests ; so paul expoundeth it , act. . . against reviling of priests , nor may the magistrate revile or curse any subject , for i conceive reviling to be sinne , mat. . . and . . joh. . . cor. . . pet. . . cor. . . isai . . . zepha . . . pet. . . jude . and the magistrate is under the moral law. hence i inferre by erastus his reasoning , that the magistrate may not punish , priests , prophets , pastors , or any subject , though they most hainously trespasse against all lawes , which is absurd . . that the magistrate is made a servant , not a magistrate , if the elders may use the rod of christ against him is a vaine consequence ; paul preached himself a servant , in a spirituall ministery , to all the christians in corinth , cor. . . and all elders are thus servants to magistrates and flock ; yet erastus knoweth that paul had a rod of miraculous killing the disobedient , as erastus expoundeth , cor. . & cor. . . what will ye ? shall i come unto you with a rod , or in love ? suppose there had been a christian magistrate at corinth that should fall in incest , as one did , cor. . . paul could not come to him with the rod ; or suppose the roman emperour had been a christian and within the church , and should have his fathers wife ; paul could use no rod against him , and should he not have in readinesse revenge against all disobedience ? cor. ▪ . and authority , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given him by the lord for edification , v. . against all offenders within the christian church ? in regard that christ is head and king of the church ; but he should have neither rod nor revenge in readinesse against the disobedience of the emperour ? why , is not the rod of paul the rod of christ ? cor. . . yea certainly , is not then the christian emperour the subject of christs kingdome ? and subject to the king christ , and his rod ? no but ( saith erastus ) paul , is the emperour subject to thee ? and if paul should have a rod to punish the emperour , then the apostle could not be the emperours subject , nor obey him as a god on earth : for ( saith erastus , ) no subject may punish the magistrate . this is downe right to make god an accepter of persons , nor can erastus deny but sharp rebuking was a punishment , tit. . rebuke them sharply that they may be sound in the ●aith ; and this the apostle urgeth all ministers and watchmen to do , not being afraid of the faces of kings , iere. . , . joh. . , , ▪ . tim. . , , . erastus teacheth magistrates to break christs bounds , and to say , we will not have this man to reigne over us , he needed not employ a wicked pen for this , they need no teacher , vitia discuntur sine magistro . erastus . some of yours say , there is need of the magistrates consent to excommunication , but certainly he will never consent to be excommunicated himself , theodosius was not willing , nor will good magistrates consent , when they see the danger on themselves , you would not bring in again the church-penances of the ancients . ans . . we all think the cumulative consent of the godly magistrate , is necessary to excommunication : because he is obliged to joyne his sanction and authority to all christs ordinances , but we think not the privative , or negative consent is required ; so as no mans sinnes should be bound in heaven , except the magistrate say amen . . put erastus his arguments in forme , and you shall see their weaknesse as thus : he whose consent is required to excommunication , cannot be punished with excommunication himselfe , because no man will consent , not theodosius , nor the godliest man , that he be punished himselfe : but the magistrates consent ( say the presbyterians ) is to be had to excommunication ; ergo , the magistrate cannot be punished with excommunication himselfe . ans . i retort it , he whose consent is required for threatning wrath ●o , and rebuking of offenders and scandalous men , he is not to be threatned with wrath , and rebuked for his own offences and scandals ; because no man , no theodosius , no godly magistrate , when he seeth the present danger , will consent , that he be threatned with the wrath of god and rebuked himselfe ; we know nathan was afraid to rebuke a magistrate according to gods heart , but in the third person . but erastians teach that the magistrate , when he scandalously offends , should be threatned and rebuked ; ergo , the magistrates consent is not requisite to threatnings and rebukings of pastors . but the conclusion is against erastus , for the pastors preach , and rebuke , and threaten as the deputies and servants of the magistrate , and as sent by him ; and the magistrate preacheth , rebuketh , threatneth all offenders , and himselfe also in and through pastors as his servants , as erastus teacheth ; then he must consent , that they threaten and rebuke himselfe . . the proposition is false , it is presumed , all the subjects do consent to lawfull penall lawes against sorcery , murther , incest in the generall , and virtually , that they shall be put in execution against themselves : yet the sorcerer will never formally consent , that he himselfe be put to death , though he once , as a subject , consented to the law , that all sorcerers be put to death : for when the penall law against sorcery was enacted , he consented to this . . he whose consent accumulative is requisite , that scandalous offenders in generall be excommunicated , but not that this or this man , possibly the magistrate himselfe , he is not to be excommunicated , is most false ; he whose consent negative , is requisite for excommunication , he is not to be excommunicated himself , the proposition is true ; but i assume , the magistrates consent negative , is requisite to excommunication , there is nothing more false : for shall that which the church bindeth on earth , not be bound in heaven , except the king , the iustice , or master constable say amen to it on earth ? we say not that the magistrates consent as a magistrate , is requisite , for the excommunicating of himselfe . for though as a magistrate he ought to give his consent to excommucate all offenders , and adde his civill sanction , as one of the seven wise men of greece said , patere legem , quam ipse tuleris . yet he is not excommunicated as a magistrate ( except with kata-baptists , you condemne the office of magistracie as an unlawfull ordinance ) but as a scandalous man. . the old penances , as they do us that service to make good that excommunication was in the ancient church , and that erastus wanteth the authority of the fathers , and upon his ingenuity should have been ashamed to cite them for his way , so we condemne them as introductory to popery ; but let erastus forme an argument from this , and logick shall his●e at it . that which bringeth in old satisfactions and penance , is not to be holden . but excommunication , or the excommunicating of magistrates doth this ; ergo , the assumption must be proved . erastus . it hath no more truth which you say , that the magistrate , while he punisheth , cureth not the conscience , for god calleth many by tribulations to himselfe , and farre more then by your excommunication . ans . i would erastus had drawen up an argument , which seldome he doth , for this it must be : that which is a saving mean to gaine scandalous offenders to iesus christ , and better then excommunication , is an ordinance of god , and the other no ordinance ; but the magistrates punishing with the sword the scandalous offenders , is a saving meane to gaine scandalous offenders , and better then excommunication ; ergo , ans . neither major nor minor proposition hath any truth at all . . though the magistrates sword were a better meane to gain souls , it followeth not that excommunication is no mean. the law is lesse powerfull for gaining souls , the gospel more powerfull . but the law is not for that no ordinance of god. . erastus his reason to prove , that the magistrates punishing cureth the conscience , as a saving ordinance , no lesse then excommunication , must be this ; that , by which god calleth , and draweth many to himselfe , is a saving mean , to cure the conscience ; but by the magistrates punishing of scandalous men , god doth this as by other tribulations . the proposition must be , a propositio per se ; that by the magistrates heading , and hanging , scourging , and imprisoning of themselves , as kindly and intrinsecally saving means , such as rebukes , promises , commands , excommunication are , the lord calleth men , and converteth them , that is false , god no more useth the sword of the magistrate , as a kindly mean of gaining souls , then the sword of an oppressing tyrant ; so nebuchadnezzars oppressing of the church of god , and the assyrians unjust wasting of the people of israel , shall be kindly means of gaining of souls ; because god blessed the rod to many to humble their uncircumcised heart ; but this is accidentall to , and beside the nature of the rod : but it is not accidentall to rebuking , threatning , promises to the preaching of the gospel , nor to excommunication to save souls and gaine them to christ . the gospel , and all the parts of it , are kindly , and of themselves the power of god to salvation : the magistrates sword to erastus must be the power of god to salvation , and christ , matth. . in his order of gaining an offending brothers soul , by this reason must descend , not ascend , contrary to the order of christ , for christ maketh the rebuking between brother and brother , to be the first step of gaining an offender to christ . . the rebuking before two or three . . before the church . . excommunication : now all these are spirituall means and more efficacious , the second then the first , the third then the second , the fourth then any of them . but erastus maketh christ in the fourth step , to descend from three spirituall steps of gaining the mans soul , to a fourth , which is carnall , to wit , let him be as a heathen , &c. this is caesars sword , which certainly is a carnall weapon , proper to the kingdomes of this world , ioh. . . whereas rebuking , exhorting , promises , and excommunication , are the spirituall weapons of the warfare of the ministers of christ , cor. . , , . rev. . . esai . . psal . . . rom. . . the exercise of the sword is a mean of edifying consequenter by removing false teachers , that hindreth edification ; but no man can say it is a mean of it self , and kindly in regard of the man against whom the sword is used ; farther , that which is a common mean of conserving peace in all societies and corporations , even without the church , where the gospel was never heard , cannot be a kindly mean of gaining mens souls that are within the visible church . erastus . ambrose following the example of azariah , cannot be defended in debarring theodosius from the sacraments ; yea , it was tyranicall and damnable to debarre a man desirous to hear the word , who otherwayes repented and acknowledged his fault , from the means of salvation . it was like the popes proud fact in trampling ●on the emperours neck ▪ he had no cause of wrath against theodosius , but as nicephorus saith , the emperour hated ambrose . ans . . if erastus had come to logick , he refuteth here but a law by a fact of ambrose . . what if ambrose debarred theodosius from hearing the word ; ergo , there is no excommunication , it followeth not . . that he debarred theodosius from the sacrament , after he gave evidences of his repentance to the church , is an untruth . . that after such a cruell fact of murthering so many innocent persons of thessalonica , theodosius should have been admitted to the sacrament , or remained a member of the church , to eat and drink his owne damnation , and not be cast out , as cor. . no man but erastus could say : so it is cleare , that ambrose did no more then a faithfull pastor , and amariah and the . valiant priests did , in not suffering the holy things of god to be polluted ; lipsius , no religious man , saith , l. . c. . de constantia , quo facto nihil magis impium omnis ve●us impietas habuit . beza , bucer , p. martyr , melancton , calvin , anto. waleus , gomaras , commend ambrose . and truly to kill seven thousand citizens of thessalonica , of which the most part were innocent , deserved more then excommunication , if more could be inflicted by the church . see ambrose , epist . . , . erastus had no reason to compare so laudable a fact to the proud fact of an abominable pope trampling on the emperours neck , and abusing the word of god , psal . . to defend his devilish pride . chap. xx. quest . . a vindication of other arguments for excommunication , as from sacrificing , offering of gifts , &c. with bloody hands . erastus . esay . c. . c. . ier. . . ezech. . and . psa . . are alledged for excommunication , to which i answer , . the lord doth not condemne sacrificing , for he commanded it , but the abuse thereof , as he that commendeth modesty to one that eateth undecently , doeth condemne unmannerly eating ; but commandeth not abstinence from eating ; so christ mat. . removeth not fasting and praying , but the abuse of them . when the hebrews propound two just and right things , of which they approve the one , and deny the other , there is only a comparison understood , as hos . . i will have mercy , and not sacrifice , that is , rather mercy then sacrifice , prov. . receive my instruction , and not silver , that is ▪ receive rather my instruction then silver : so this is no good consequence . god hateth the sacrifice of the wicked ; ergo , presbyters are to be chosen , who should hinder wicked men to sacrifice : it followeth not , for then this should be as good a consequence ; god hateth the prayers of the wicked ; ergo , presbyters are to be chosen , who should hinder men to call upon god , to praise god , to rest on the sabbath , to give almes , except these presbyters judge them worthy . ans . in the following books , erastus refuteth some treatises of authors without names , the books i cannot have , and if he doe them right in repeating their minde faithfully , i know not ; but i know in many things , and in this very argument erastus fancied arguments on beza , which he would reject as none of his . . sacrificing seemeth to be a confirming ordinance , as eating the passeover , and the communion of the lords bodie and blood ; and as there was some examination of the persons for whom sacrifices were offered required in the priests , as i said before , from mat. . . levit. . , . , , , . so there is morall cleannesse required in all that are to partake of the sacraments , that presupposeth conversion ; and i grant the first and native consequence of these is , that it was the sin and hypocrisie of the persons themselves who sacrificed first and principally . but that it was not the sins of the priests who admitted those that were no better then sodom and gomorrah esa . . . and had hands full of blood , ver . . is now the question ; i conceive that it is a taxing of the priests and church rulers , that is , esa . . . no lesse then of civill judges and the people , yea , that he rather taxeth the priests called rulers , v. . and that that is not as socinians say , a new commandement of christ , but an old , mat. . . therefore if thou bring thy gift unto the altar , and there remembrest that thy brother hath ought against thee ? what if the priest should know that he had killed an innocent man , and beside the guilt of innocent blood , that the sad hearted widow , and the weeping orphanes had any blood to charge him withall , was the priest either to offer or sacrifice for him , while he were reconciled to the widdow and fatherlesse ? christ addeth v. . leave there thy gift before the altar , and goe thy way , first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be reconciled to thy brother , and then come and offer thy gift : i offer it to the consideration of the reader , if as the offerer of the gift was to leave his offering , knowing himself to be under blood , and to have offended his brother , he was to leave his offering at the altar , so if the priest who offered the same should also know that the same day he had offered his childe to molech or the devill ; if the priest in this case should offer for him , and if the priest should not eat this mans sin , and communicate with the bloody impenitent man in offering with him , and for him the sacrifice of fools ; if he should not leave offering for him till he went and was reconciled with his brother , for the priest by office was to forbid such a bloodie man to offer ; ergo , he could not by office , also offer for him . here an order prescribed that is morall , perpetuall , and common both to the ordinances of the old and new testament , for christ doth here expound the law , which was corrupted by the pharisees . . he doth not set down a rule concerning the ceremoniall law , which was shortly to be abrogated , but sure he hath an eye to the worship of the new testament . what if he that is come to the table to eat and drinke with christ , and both his owne conscience and the elders remember the widdow & orphane have a just accusation against this man of late , yesterday , he killed their husband and father , should either this man eat and drinke at this time with iesus christ ? or should the elders give these holy things to him ? i thinke no● . and to come to the argument , it is true , isa . . sacrificing is not condemned , but sacrificing by such princes of sodom and tali modo , by men of bloodie hands ; ergo , they were not to abstaine from sacrificing , but at that time and in that condition ; nor doe we forbid either coming to , or debarring from the lords table by the elders , but onely haec vice , and onely while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first he be reconciled to his brethren , and testifie that he repenteth , we never heighten excommunication to such an extremity , as it doth totally unchurch the man , and exclude him from the seals simpliciter and absolutely , but according to christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his order , and therefore the elders are to exclude for a time just as this , god will have mercy and not sacrifice , that is , rather mercy , first mercy , and first faith and repentance ; then sacrifice , that is , then afterward externall worship , afterward receiving of the passeover , the lords supper , and offering of gifts at the altar : and secondarily even in the second place , in regard of time , he will have all these externalls , whence the man is to debarre himselfe , and by the same reason the elders as the . priests did to a king , chron. . are to debarre the man while he repent : and . this also ; i will have mercy , and not sacrifice , or , i will have mercy rather then sacrifice , doth imply that both mercy and sacrifice are lawfull , and acceptable to god in their owne order and way . but where saith god , i will have sacrificing rather then sacrificing with bloody hands , so as both sacrificing , and sacrificing with bloody hands , shall be lawfull and acceptable to god in their owne order ? for sacrificing with bloodie hands was never lawfull , never acceptable to god in any order . nor said god ever he would chuse the coming of those to his sanctuary , who the same day they came in had slaughtered their sonnes to molech : god alwaies hated it , and never chose it , if at the same time both mercy and sacrifice cannot be , as david starving cannot both abstaine from eating shew-bread , as the law in its letter required , and shew mercie to his life ; and the life of his followers , and eate , yea , he is to eate , and the priests knowing his case , doe give him the shewbread to eat , & forbid abstinence , as they would forbid selfe-murthering , and selfstarving , so here , where at one time eating at the lords table , and reconciliation with the widow and fatherlesse , cannot be co-existent together at one time and place , an exigence of divine providence forbidding both , the bloodie man is to debarre himselfe from the lords supper , it being as sacrificing and lesse necessary if we speake comparatively ; and the elders are not to give those holy things to the bloodie man , while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first he be reconciled to the widow and orphane , which now comparing the one with the other is mercy , whereas eating and drinking at the lords supper is but sacrifice , but it should be as sacrificing with bloodie hands , which god condemneth and forbiddeth , and the priests and elders knowing it to be such a sinne , ought to forbid and to hinder it : hence as this , i will have mercy and not sacrifice , hath this sense , i will have you to omit sacrifice , when it cannot be done without neglect of mercie , vvhich is more acceptable to me then all sacrifices ; so i vvill have reconciliation to the offended widdow and orphanes , and not coming to the lords supper vvithout the former ; for the former is more acceptable to me , and should be to you and the elders in your practice , then the latter ; and therefore the comparison of eating , and eating undecently halteth ; for eating undecently before another , which would procure deadly sicknesse to your brother , ought to be forbidden by the ruler , it being known to be so , and ought to be abstained from hic & nunc , as a sinne , and a hurting of your brothers health , and yet the ruler cannot forbid totall abstinence from meat to him that eateth undecently , as the elders cannot command totall abstinence from the sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes and in all cases . . we draw no conclusion of erecting a presbytery from those places , but those two we draw ; ergo , . it is a sin to the people themselves to sacrifice with bloodie hands , because god condemneth such a manner of sacrificing . . ergo , they are to be debarred by some who hath the charge of the holy things of god , but from the antecedent , we neither inferre ; ergo , presbyters , nor , ergo , the people , nor , ergo , the prince should debarre them . . calling on god is not to be forbidden , nor giving of almes , because they are abused , but the manner of the abusing those ordinances are forbidden by god , and may be hindred by the church , and forbidden under the pain of excommunication . the church cannot forbid men of totall abstinence from the lords supper , but they can command him that is not reconciled to his brother , and visibly under the guilt of blood , to leave the table , as christ mat. . . commandeth the unreconciled man to leave his gift at the altar , and goe first be reconciled with his brother , and then at the next occasion , come to the lords supper ; so the church of the iewes could not forbid the pharisees to pray , but they could passe such an act , as is , act. . . we forbid pharisees or any other to bring their private prayers to the markets and streets , and when they are to give almes , we forbid them with sound of trumpet to make proclamation to all men that they are the onely holy and charitable men in the earth . nor doe we thinke that the church can debarre men from the sacraments for inward and and invisible unworthinesse ; but onely for visible and professed uncleannesse ; and levit. . . it is clear , the man that is uncleane is forbidden to keepe the passeover . will erastus say , o he is not forbidden to eate the passeover , but onely he is forbidden to eat it tali modo being unclean ? and therefore it is not the priests sinne if he should give the passeover to the uncleane man , and forbid him to eate tali modo , in his uncleannesse ? see erastus himselfe against this , lib. . c. . page . . where he confesseth that the unclean are debarred , and yet uncleannes in the eaters of the passeover , was an abuse onely , and made not eating of the passeover unlawfull in it self . so the lord complaineth , ezek. . . moreover this they have done unto me , they have defiled my sanctuary in the same day , and have prophaned my sabbaths . . for when they had slaine their children to their idols , then they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same very day into my sanctuary to prophane it ; and loe this they have done in the midst of my house . will erastus now say , it was ceremoniall uncleannes , not morall , to kill their seed to molech ; and that morall uncleannesse and bloodie murthering of their seed in the same day when a person is to come to the lords supper , known to be such a murtherer to the elders who have power to judge the scandalous and to cast him out , cor. . did not sinne , if they should be instrumentall to lead murtherers into the temple ? and say to them , take yee , eate yee , this is the body of the lord that is broken for you ? erastus answereth , the prophet ezek. . accuseth not the priests or elders , that they debarred not those murtherers from the temple and sacraments , if there had been any precept for this , some footstep should have appeared in gods rebuking of them . ans . the lord doth not particularly reprove the priests by name in every place , in which he reproveth the people : but expresly for this same very sinne , the lord reproveth the priests , ezek. . . let it suffice you , that ye have brought into my sanctuary strangers uncircumcised in heart , and uncircumcised in flesh , to be in my sanctuary to pollute it - ▪ and ye have not kept the charge of my holy things ; but ye have set keepers of my charge , in my sanctuary , for your selves . . and in controversie they shall stand in judgement ( he had spoken of their teaching the people to discerne between the clean and the unclean , v. . ) and they shall judge it according to my judgements , and they shall keep my laws and my statutes in all mine assemblies , and hallow my sabbaths , so chron. . . and iehojada set the porters at the gates of the house of the lord , that none which was uncleane in any thing should enter in . and shall we concelve that porters , that is , levites , would hold out those that were only ceremonially unclean , and receive in murtherers who had killed there children to molech that same day ? there was not to enter in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unclean in any matter ; the text is generall , excludes idolaters and murthers , and such as should refuse to enter in covenant with the lord , of which the text speaketh . as for erastus his consequence , which he unjustly imputeth to us , to wit , israel sinned in coming to the lords temple to prophane it , in the very day that they slew their children to molech ; ergo , there ought to have been priests , and now there must be presbyters and selected overseers in a church judicature to debarre murtherers , and the like scandalous persons from the sacraments . . this is not our consequence . but this we say , if the priests knew that same day , that they came to the temple , they slew their children to molech , the priests should have debarred them from coming to the temple , and from eating the passeover , as their office and duty was by the law of god , num. . v. , . num. . , . lev. . . the soul that hath touched any such ( unclean ) shal be unclean till even , and shall not eat of the holy things , unlesse he wash his flesh with water , . and when the sun is downe , he shal be clean , and shall afterward eat of the holy things , because it is his food : now it was the priests office , lev. . . that he put a difference between holy and unholy , and between clean and unclean ; so if eli knew that his sonnes made themselves vile before the people , and committed furnication with the women at the doore of the tabernacle of the congregation ; ergo , eli should as a judge have restrained them , sam. . . but from this antecedent , we draw not this consequence , elies sonnes do publikely make themselves vile ; ergo , there ought to be such an ordinance as a judge , with civill power to punish them , and ergo , there ought to have been no king to punish them , but a judge like unto eli and samuel ; this consequence followeth not from this antecedent , but only hoc posito , that eli hath the sword , and be the civill judge ; ergo , he ought to punish , from scandals in the church , and prophaning the holy things of god , we inferre not ; ergo , there must be such a judicature erected , as if the antecedent were the cause of the consequent . but this only followeth ; ergo , supposing there be a church and presbytery invested with this power , they ought not to admit murtherers , or any unclean persons to come and partake of the sacraments , and so defile the holy things of god : as for the place ezek. . i undertake not from thence to conclude debarring of any from the holy things of god by the priests , what may follow by consequent is another thing . erastus . whereas it is said , deut. . the lord would not have the price of a whore offered to him ; ergo , far lesse would he have a whore admitted to the sacrifice : it followeth not , but a penitent , or a whore , professing repentance , may be admitted to the sacrifices . . he forbiddeth only the price of a whore to be offered to him as a vow , or a thing vowed , it may be that agree not to all sacrifices : for god forbiddeth a living creature , that is unperfect , in a vow ; but lev. . he forbiddeth not such imperfect living creatures to be offered to him , in a free will sacrifice , so god forbiddeth honey to be offered in an offering by fire , but not in all other oblations . but will not the lord have a whore to offer to god that which is lawfully purchased , or which is her patrimony ? or may not a whore offer her first borne to the lord , or circumcise him ? we find not that forbidden . from things to persons we cannot argue ; we may not offer a lame beast to god ; ergo , doth the lord so abhor a lame man , that he may not come to the temple ? god alloweth not tares amongst the wheat , yet he will not have the externall ministers to pluck up the tares while harvest . ans . if the hire received for a whores selling of her body to uncleannesse , must not be applyed to the service of god , farre more cannot a whore as a whore be admitted to partake of the holy things of god , for the price or money is called abomination to god , deut. . for the whore , not the whore for the money ; and so we may well argue from the things to the persons . . it is false that god forbiddeth the price of a whore onely in vows , and not in sacrifices ; he forbiddeth it because as moses saith , deut. . . it is an abomination to the lord , and as erastus saith , it is money unjustly purchased ; yea , davids practise teacheth , that what we bestow on sacrifices , as well as in vows , it must be our own proper goods , and not so much as gifted to us , sam. . . neither will i offer burnt offerings unto the lord my god of that which cost me nothing ; farre lesse would he offer the price of a whore in sacrifices ; and the divines of england say on the place , hereby is forbidden that any gaine of evill things should be applied to the service of god , mich. . . vatablus saith the like . . for the lords forbidding to offer in a vow , bullock or lambe , or any thing that is superfluous , or lacking in his parts , and permitting it in a free-will offering , by a free will offering , is meant that which is given to the priest for food , of a free gift ; but otherwise , what is offered to the lord in a vow , or a free will offering must be perfect : for the blind , broken , maimed , having a wenne , scurvy , or scab , can in no sort be offered to the lord , lev. . , , , . there is no word of the lord in the free will gift that erastus speaketh of , but only the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is liberall , free , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give freely to god or man. . a whore repenting or professing repentance , was not debarred from sacrifices ; but that is without the bounds of the question , an heathen could say , quem penitet facti is pene innocens est . senec. in traged , we debarre none that professe repentance from the seals of the covenant . . when a whore as a whore did offer her first borne being a bastard in the temple , i conceive neither she nor her childe were accepted , deut. . . abastard shall not enter into the congregation of the lord : if the childe was born of married parents , the woman repenting , the question now must be far altered . . for a lame man to be a priest , we can say something , but that all the lame in israel were debarred from the temple , and the holy things of god , we dare not say ; and a difference of things and men we acknowledge , but that is nothing to weaken the argument . . how proveth erastus the tares are not to be plucked up by men ? mat. . will bear no such thing : ill men are to be cast out of the church before the day of judgement , both by the magistrate and miraculously by the apostles , and by excommunication say we , mat. . cor. . erastus . he that possesseth the price of the whore , is not to be debarred out of the temple , though the money could not be offered to god. the pharisees would not have the price of blood cast in the treasure of the temple ; yet they cast not judas out of the temple , which these patrons of ceremonies would have done , if there had been any law for it . ans . this is to beg the question , the whore who sold her body for a price was unclean , and more unclean then the innocent money , and so in that case excluded from the holy things of god. . they admitted doves , oxen , and money changers into the temple and prophaned it , and why should they cast judas out of the temple ? will their practises prove any thing , they used all divine ceremonies and lawes of god to their owne carnall ends . erastus . heathens vvere not admitted into the temple , but a scandalous man is a heathen , ezech. . your father was an ammorite ; also , if thou be a transgressour of the law , thy circumcision is become uncircumcision , rom. . he is vvorse then an infidell , tim. . erastus ansvvereth , but if vve look to gods estimation , vvicked brethren are vvorse then pagans . but if vve consider the externall face of the church , there be many things in vvicked men that agreeth not to heathen , vvicked circumcised men might go in to the temple . gentiles might not ; so the assumption is most false . . a circumcised man and a baptisedman , can never turn non-circumcised , or non baptised . ans . i say nothing to the cursing and blessing deut. . nor do i owne that argument ; it is not ours . . those which are ( so our argument runneth ) as heathens and publicans , as pagans , ammorites , whereas they were sometimes brethren and members of the church , are not to be admitted to the sacraments , nor to be acknowledged as members of the church more then heathen , ammorites , pagans are to be be admitted to the sacraments and members of the church . but wicked men amongst the iewes , and amongst us christians , who will not hear the church and are fornicators , idolaters , railers , drunkards , and extortioners , and walke inordinately , and cause divisions contrary to the gospell of our lord iesus , are to be esteemed as heathens , pagans , amorites , and worse then infidels ; therefore such amongst the iewes were not admitted to the temple and holy things of god , and amongst us not to be admitted to the sacraments , nor to be acknowledged as members of the church . erastus answereth not to this argument , either major or assumption , but propoundeth an argument of a namelesse author , as he knoweth best to answer and remove himself . . many things ( saith he ) agree to pagans and turks which agree not to scandalous christians . true , scandalous christians are not amorites and pagans simpliciter , they differ in profession , the one being baptized , not the other ; and once being baptized , they can never be unbaptized ; but that is not our argument , but they agree in this , that they are no more really christians , being fornicators , railers , drunkards , extortioners , &c. then pagans , but have the onely name and title of such , and are to be esteemed so by us , and are to us quoad hoc , in regard of church priviledges , as heathens and publicans , and so the lord of old termed his apostate people sodom and gomorrah , esa . . . and as the children of the ethiopians and philistines , amos . . and as uncleane and uncapable in a church way of the passeover , and now of the lords supper to us , as ethiopians , sodomites of old , and this day turks and pagans are to us . . that the wicked that were circumcised might go into the temple amongst the iews , de facto , they might , but de jure , by law , they might not , ier. . . ezek. . . esa . . . no more then by law they might prophane the holy name of god , or kill a man , or sacrifice a dog to god , or offer swines blood , or blesse an idoll , the argument from sanctifying the sabbath i passe , it hath no sense nor reason as erastus propoundeth it . erastus . christ mat. . commandeth him who is to offer a gift , to leave his gift at the altar , and first to be reconciled to his brother ; ergo , he will have us not to use the sacraments while we be first reconciled to our brother . but so ( saith erastus ) we should not pray to god , nor seeke forgivenesse of sinnes , while we first forgive those that have wronged us ; christ doth not here speake of the externall governing of his church , but of the perfection of a christian man , else wee could doe nothing that is good and just , and we were all to be excommunicated , he saith not , if the presbyters shall command ; leave thy gift , but if thou shalt call to minde thy selfe ; he speaketh not of a prohibition of others discharging an instituted vvorship , but of that which a mans owne minde doth enjoyne him , you may as easily prove the papists masse from this , as excommunication . ans . surely this is to me convincing , if i be discharged by the holy ghost to meddle with the holy things of god , or offering a gift , to god at his altar , while i first be reconciled to my brother ; then those who have by office power to steward those holy things , in wisedome , and fidelity , putting a difference betweene the precious and the vile , knowing that i am at wrath wi●h my brother , and having convinced me before two or three witnesses that i have highly trespassed against my brother , are to deny to steward or dispense any such holy thing to me , while i be first reconciled to my brother ; and the like i say of the sacrament of the lords supper . . to erastus his argument , i answer , it is not alike here as in praying , for praying is so absolutely necessary , that it obligeth by a command of god , even a simon magus to pray , while he is in the gall of bitternesse , that the thoughts of his heart may be forgive● , act. . . but erastus , as if he had set himselfe to contradict christ , would insinuate as much , as christ were not to be obeyed , for his exposition holdeth forth this sense , when thou bringest thy gift unto the altar , and remembrest that thy brother hath ought against thee , leave not thy gift , depart not , goe not about to be reconciled to thy brother , but first offer thy gift ; but simon magus , though he should remember that he was in the gall of bitternesse , should not delay to pray till he were first delivered from the gall of bitternesse , and then pray : sure if peter had said to simon magus , first labour to be freed of the gall of bitternesse , and to have thy thoughts pardoned , and then pray that the thoughts of thy heart may be pardoned , as christ saith , first bee reconciled to thy brother , and then offer ; and ( as paul saith ) first , let a man try and examine himselfe , and so let him eate and drinke , the reply of erastus should have nerves . . it is true , christ speaketh not of the externall government of the church ; but it is as false that he speaketh of the internall acts of the minde ; but he speaketh of the right ordering of the externall acts of divine worship , which are regulable , though not quatenus , as regulable by the church , and draweth an argument from the words by necessary consequence , which consequence erastus cannot elude . . but how doth erastus prove this consequence , if our exposition stand , and if we were to doe nothing in offering gifts at the altar , except we bee first reconciled to our brother , and if god approve nothing which we doe , which deviates from this perfection , we should doe nothing that is good and right , and so all must be excommunicated . . is christ here injoyning a work of perfection , and of supererogation ? is erastus popish in this ? . as it is impossible not to offer gifts aright , so is it not to eate and drinke worthily , while first we be reconciled to our brother : erastus was so surfetred with charity , as we heard before , that if any but desire the sacrament and professe repentance , he thinketh he is obliged to beleeve he is fit for the lords supper ; and here , if christ require , but that the partie be reconciled to his brother , ere he offer his gift and come to the sacrament , this is too great strictnesse , it should excommunicate us all , and we shall so never doe any thing that is right and good . . it is false that christ speaketh here of internall acts onely , and of that which our minde injoyneth , for the lord speaketh of three externall visible acts ; . of offering a gift at the altar . . of delaying and suspending of the offering . . of a previous visible reconciliation to an offended brother . . he saith not , if the presbyters bid you , ( saith he ) leave your offering ; true , he saith not that in words ; but supposing this , that the presbyters know that the same very day that he bringeth his offering , he had beene killing his owne sonne to molech , as ezek. . . . whether were the presbyters to forbid him to come and offer , while he should testifie his repentance ; and finding him impenitent ; whether should they not judge him both to be debarred from the holy things of god , and to be cast out of the church , as cor. . certaine this is christs order , be first reconciled to thy brother , and then offer ; try thy selfe first , and then eate ; and if the church see this order neglected , whether are they to suffer clean and unclean to come and eat , and holy things to be prophaned ? erastus . he shall expede himselfe out of this doubt easily , who can distinguish the internall governing of the church , which is proper to god onely who knoweth the thoughts and can judge them without error , from the externall governing of the church , in qua falli infinitè omnes possumus in the which we may all infinitely erre , and in which we can doe nothing , nisi quod mandatum expessè nobis legimus , except what vve read to be expresly commanded , for here he vvho is not against us is vvith us , marke . and no man ought to forbid those which god hath commanded , so they bee externally done , all externall actions quoad nos , to us are good vvhich are done according to the prescript of gods word , though to god vvho judgeth the heart they be not good every vvay ; many to day , the pharisees of old ; many in pauls time preach for gaine , many are ambitious , and some out of envy preach ; christ never for bad them to teach , nor paul but rejoyced , phil. . that christ was preached ; hovvever since no man can understand the internall actions or thoughts , and without error judge them ▪ there is no punishment by mans law for them ; onely god , vvithout error , judgeth and punisheth them . ans . there be many untruths here , . if this distinction of internall and externall governing of the church , remove most of the doubts here , he that eates and drinkes unworthily , which is an act of externall worship , which may be regulated and ordered by the church , ( for the church may not administer the sacraments to pagans without the church ) is no sinne to the unworthy eater , because god commanded that externall act expresly , as erastus saith , and so it is a good action , quoad nos , even to the unworthy eater , for he knoweth not his owne thoughts , nor can he judge them without error , especially being unregenerated . . if erastus himselfe acknowledge this his owne dis●inction , he must acknowledge an externall church-government , and who then are the governours , especially in the apostolick-church , where heathen magistrates are ? pastors and teachers no doubt , what meaneth this then ? my brother trespasseth against me and will not be gained ? i tell the church ; ( erastus saith ) i tell the christian magistrate , but there is no christian magistrate , then there was no externall government in the church the first hundreth , nay , nor three hundred yeers in the church , or then it must follow , that the apostles and pastors were the deputies of heathen magistrates : ergo , the heathen magistrates should with imposition of hands have been ordained the officers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every church . and that they were not ; it was their owne fault ; for the principall officer must be more principally called to office by christ , and given by him as a gift , when he ascended on high , to edifie the body of the church , eph. . . . erastus will have men debarred from judging the inward actions , because god only can judge them , sine errore , without error : but so god only should judge all things internall and externall , and there should be no magistrates , because men may erre in judging the externall actions of men , and will not this gratifie the papists , who say in this ; tell the church , that is , the pope who cannot erre . then the synod cannot erre , protestants deny the consequence ; synods may judge , as act. . and yet synods may erre . . erastus will have us lyable to infinite errors in externall actions : therefore ( saith he ) we should do nothing in externalls , but what is expresly commanded ; but first may we not infinite falli , infinitely erre in internall actions and thought , and acts of beleeving ? are we more infallible in internall , then in externall actions ? new theologie : and are we not as well tyed to what is expresly commanded in internall , as in externall actions ? i think the word is as strict a rule , and the law of the lord as perfect in the one as in the other . . the great error is here , that erastus being sleeping when he wrote , thinketh that to eat and drinke unworthily , to offer a gift at the altar , the offerer being unreconciled to his brother , is an action internall and known to god ; and that can no more be known to man , then the thoughts of the heart : a palpable untruth ! is not worshipping of baalim , murthering , stealing , whoring , killing the children to mol●ch , and coming to stand in the temple of the lord , which are called a prophaning of gods holy name , ier. . , , . ezek. . , . are not these actions visible , externall , and as feazable to be judged by man , as murther may be judged by a magistrate ? yea , by this , let a pagan come to the table of the lord , we are not to hinder him , why ? it is an internall action knowne , citra errorem , to god only , and we cannot then judge whither he have examined himself or not ; if he be not against us here , he is with us saith erastus , quod deus facere jussit , ab eo revocari aut retrahi nullus ab hominibus debet : si modo externe sic fiat , ut precepit deus ; yea , so the magistrate cannot hinder either pagan or the open enemy , and persecutor , who will trample upon the sacrament , from the sacraments ; the contrary whereof erastus said , pag. . hunc ego minime admittendum censeo , and let erastus give us scripture , either expresse , or by consequence , where a pagan or a persecutor may be impeded by church or magistrate from externall receiving of the seals , except that we are not to give pearls to swine ? but was it not as hard to judge whether saul persecuting the church out of blind zeal , was a swine , or a dogge , as to judge whether he that killeth his sonne to molech out of blind devotion , and cometh the same day to the temple of the lord , doth prophane the name of the lord ? . if we must do nothing in externalls without the expresse commandement of god , nor may we without gods command , either expresse , or a necessary consequence , admit dogs and swine to the lords table . . paul indeed rejoyced that christ was preached , though out of envy , phil. . but by men called and gifted of god to preach , and therefore ought not to be forbidden to preach , while the church , for their scandalous life do cast them out ; say they are called ministers once , the church is not to cast them out , for this or that particular sinne , if they be not contumatious , and paul , saith he , rejoyceth that christ was preached ; but he saith not , he rejoyced that they preached christ , tali modo , out of contention , thinking to add affliction to his bonds . yet god forbiddeth the externall act of preaching in those that hateth to be reformed , psal . . , . and forbiddeth the church to lay hands on , or to call to the ministery , wicked men that hateth to be reformed , or to keep them in the ministery ; and this hindreth not , but paul might rejoyce at the consequent of their ministery , to wit , at the preaching of the gospel , so long as they remained in the ministery : as we may rejoyce in that christ was crucified for sinners , and not allow that herod and pilate did with wicked hands crucifie the lord of glory , nor yet are we to rejoyce in their sinne . but all this hindreth not , but he that is at wrath with his brother , and knowne to be so by the priests , should be hindred to offer his gift while he be reconciled to him . . we are not to hinder acts of externall worship , as praying , praising , preaching ; nor can the church forbid them , except where god by his commandement require that we do them wi●h a speciall visible qualification and order : as first , be reconciled to your brother , first examine your selfe , and then of●er your gift , and come and eat and drinke at the lords table : and in negatives , come to my temple , but come not that very day you killed your sonnes to molech , while ye repent and be humbled for that sinne . erastus . the godly kings compelled the people to observe the rites ordained of god , at least externally , and chron. . killed those that sought not the lord , then they sinne who punish sinnes by debarring men from the sacrament : for beside that , they forbid a thing commanded of god , and as it falleth under mens judgement , that is , as it is externall and good , so they cast their sickle in another mans field , because the correcting of sinnes in so farre as they are externall belongeth to the magistrate , and in so farre as they come from a depraved will , they belong to god onely . ans . here is one palpable error , that all externall scandals are punished , either by the magistrate as the magistrate , so he must be understood , else he saith nothing , or by god onely , contrary to cor. . . rom. . . thes . . , . for we give a third , they are punished by the church , but only in a ministeriall way . it is false that the godly kings could compell the unclean jewes , though circumcised to come to the temple , or the murtherers of their children that same day , to come with bloody hands to the temple : yet the very locall and personall presence of a iew in the temple , and the very posture of his body in looking with his face toward the temple while he prayed , was an externall lawfull ordinance of god : they could not then lawfully compell the iews to these rites , except with such and such previous qualifications ; they could not compell the priests unwashed , and having drunk wine to go to the sanctuary , chro. . it is not said , they were to be put to death that should omit any ceremony , ( though every religious observance be a seeking of god ) but they that would not seek god by entring in covenant to renounce idols , and serve the lord , or should prove apostates from the sworne covenant , were to be put to death . . if that be a punishment ( we contend for things , not for names ) which is a privation of good inflicted for a sinne : then let erastus s●e , if the priests punish not , who debarred men from the holy things of god ( by erastus his grant ) for ceremoniall omissions against a law of god , and if the priests should not suffer an unreconciled man to offer gifts , and if the church should deny pearls to apostates , if this be not punishment ? and if the magistrate be to cast out , or inflict ecclesiasticall censures , shall he not punish in so doing ? erastus . to be cast out of the synogogue is not to be excommunicated : for the synagogue signified sometime all iudea , sometime a particular congregation , or the place of meeting , or the sermon . by no law could a circumcised iew be cast out of all iudea , and sent to the gentitles , or be compelled to say they were not iews ; yea , they were killed who denyed iudaisme . maccabees so the cast out of the synagogue , were not debarred from the temple . the church of the iews was tyed to one certaine place , but every particular church hath alike power : to be cast out of the synagogue then with the iews , must be another thing , then to be excommunicated now , for he that is cast out of one particular church , is cast out of the whole catholick church . but it was not so in iudea , for sacrifices and sacraments ( except circumcision and expiation ) were only at ierusalem , not in synagogues : how then could they deny sacraments , which they wanted themselves ? they could not deny what was not in their power to give : moses was read in their synagogues every sabbath , no man could be forbidden to heare the word read , this had been against a manifest precept : it is like they admitted heathens to the synagogue , act. . . c. . c. . but it was not lawfull for heathen to enter into the temple : and when moses commanded all the clean to go to ierusalem , no synagogue could forbid them to go . ans . that the synod might have divers significations , i deny not , but that to be cast out of the synagogue had divers significations , we deny ; yea , it signified no other thing but to be cast out of the church , and the lord iesus speaketh of it , and the evangelists as of a standing censure in the jewish church , which the spirit of god condemneth no where , except when it was abused , ioh. . . ioh. . . ioh. . . luk. . . ioh. . . so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nadah , to excommunicate as an unclean thing , esay . . your brethren that cast you out . pagnin and mercer expound it of casting out of the synagogue , and they cite ioh. . and . and . to make it signifie excommunication . . that a circumcised iew could by no law be cast out of iudea , seemeth to say , that banishment was not a lawfull punishment : surely david against all law then did banish absolon , sam. . . and when the king of persia , ezra . . , . commandeth ezra to restore judicatures , as at the beginning ; it would seem that banishment was an ancient punishment amongst the iews : therefore erastus craftily saith , that no born iews were so cast out of iudea , that they were compelled to say they were not iews . surely we never dreamed of such an excommunication , that the excommunicated should be compelled to lie , and say that though they were iews and christians , yet they should say they were not iews or christians . . when the people was in egypt , mac. they were killed who denyed themselves to be iews , and deservedly , for they denied their religion and their god. what is this against excommunication ? we plead not for such an excommunication , as was a locall extrusion of a person out of the land of iudea , nor for such a one wherey they denyed their nation , that was a sinfull lying . but such , whereby church priviledges were denyed to some for scandals . . nor do we expound casting out of the synagogue literally , as erastus doth , to be a casting out of the synagogue or from the ordinances there , and from hearing the word or the law of moses : for the synagogue is the church , and it was to be debarred from the temple , passeover , and other holy things , though these should be tyed to one certaine place , to wit , to the temple ; and i doubt , if the excommunicated be to be debarred from hearing the word ; . because the excommunicated is to be admonished as a brother , thes . . . and the word preached is a mean simply necessary for the mans gaining . . because heathens were not excluded from hearing the word , chron. . act. . . , , , . &c. act. . v. , , . but from the temple and sacraments they were excluded : we have often answered , that all the morally unclean , though they were ceremonially clean , are not only not commanded to go up to ierusalem , that is , to the temple and holy things , that they are rebuked , and accused , because they stood in the lords temple with their bloods and idolatries , and other abominations in their skirts , ieremiah . verse . . ezekiel . , . esay . verse , , , , , , . erastus . they call christ a samaritan , ioh. . those of nazareth not onely cast him out of the synagogue , but out of the town , and strove to throw him over the brow of a mountain : who d●ubts then but they cast christ out of the synagogue , when they made a law , that if any should confesse him , he should be cast out of the synagogue : yet never man objected to christ , ( it is not lawfull to thee to go into the temple , for thou art cast out of the synagogue . ) ergo , to be cast out of the synagogue was not to be excommunicated . ans . all these are poor conjectures , for erastus granteth there was such a censure as casting out of the synagogue , but he sheweth not what it is . but i retort this argument ; if christ had been cast out of the synagogue , those that called him a samaritane , and cast out of their synagogues , such as confessed him , would have sometime said , ( it is not lawfull to thee to go into the synagogues and teach , for thou art cast out of the synagogue . ) but by the contrary , christ till the day of his death , openly taught in the synagogues , ioh. . . i spake openly to the world , i ever taught in the synagogue and in the temple , whither the iews alwayes resort , luke . . he taught in their synagogues , luke . . as his custome was , he went into the synagogues ▪ mat. . . mark . . mark . . luk. . . mat. . . luke . . and therefore it is a demonstration to me , that they never cast christ out of the synagogue ; what hindred them , saith erastus ? i answer . let him shew me what hindred them to stone him , ioh. . and not to put him to death till his houre came . erastus speaketh not like a divine , who scoffeth at the secret counsell of god : for god had the sufferings of his owne sonne christ , in a speciall manner , determined and weighed , in number , weight , and measure . and therefore though they made a law , that all that confesseth christ should be cast out of the synagogue , and though those that sinned against the holy ghost , matt. . called him a samaritane , and out of a sudden passion , those that wondred at the gracious words that proceeded out of his mouth , would cast him over the brow of a mountaine ; yet i hold , they never made any law , no● did execute any law , nor did cast out of their sgnagogue , or excommunicate the lord iesus . i leave erastus to his conjectures . erastus . act. . and . the apostles were scourged and cast out by the high synagogue summa synagoga , yet presently they teach in the temple , and use the sacramen●s , act. . when paul act. . was to go to the temple to sacrifice , the apostles who counselled him so to do , do not object , that he was excommunicated , and so could not by law do so ; his adversaries accuse him that he taught against the law , and that he profaned the temple , by bringing in the gentiles , he openly saith , he had done nothing against the law. then to be cast out of the synagogue is not to be excommunicated , for one cast out of the synagogue , could not but do against the law , if he should go to the temple and sacrifice . ans . if erastus would argue logically ( as to me in my humble apprehension , he is still weak in all his book in this ) we should find frothy grounds : as thus , if those who were scourged and cast out of the synagogue ( to wit , unjustly and against all law of god for preaching christ iesus ) were never accused for going into the temple and using the sacraments , and say , truly they did nothing against the law , then the cast out of the synagogue might lawfully go to the temple and partake of the sacraments ; the proposition is the greatest untruth that can be . . erastus must prove that the iews accused the apostles of all and every thing , which they conceived to be against the law. i conceive this is a conjecture , and false . . the other part of the proposition is as false as to say , light is darknesse ; if paul cast out of the synagogue , and excommunicated against all law of god and moses , yet go to the temple and sacrifice , and partake of sacraments , say he doth nothing against the law ; then casting out of the synagogue and excommunication doth not exclude any from the temple , sacrifices and sacraments : this is as much as paul should say , unjust excommunication against all law of god and of moses for righteousnesse sake , doth exclude no man from the temple and the sacrifices and sacraments ; ergo , casting out of the synagogue and excommunication rightly administred , doth exclude none from the temple , sacrifices and sacraments : surely 〈◊〉 is abominable to ascribe as much to unjustly administred ordinances , as to the j●st ordinances of christ . erastus must lay downe the popish ground of navar and gregory , that excommunication sive de justa , sive de i●justa causa , either for a just or an unjust cause is to be feared , and hath force . might not paul though he had been unjustly excommunicated , go to the temple and sacraments , and yet say he had done nothing against the law ? might not the man whom iesus found after he was unjustly cast out of temple and synagogue , ioh. . . say , i have done nothing against the law , nor do against it , though i go to the temple ? . how will erastus prove that the apostles , act. . and . or paul were c●st out of the synagogue or excommunicated ? i never could read it : they commanded them neither to preach in temple or synagogue any more in the name of iesus ; but that they cast them out of the synagogue , or cast paul out of the synagogue , where is it to be read ? let erastus teach us . erastus . it is hard to say , what it is to be cast out of the synagogue , it was not excommunication , it seemeth to be some note of infamy , ioh. . or a particular banishing them out of a towne , and iesus seemeth , luk. . to be banished by the nazarites , and it seemeth to be a denying of right of the city ; so as the cast out of the synagogue shal be no more esteemed for a true iew , but as a prosylite ; prosylites dwelt amongst the iews , and had right to those same holy things with them , yet were they distinguished from the iews : so it seemeth to be that which is ezra . to be separated from the crongregation of those that had been carried away captive . it agreeth with that deuteronomy . where the children of edom were admitted ●● enter into the congregation of the lord in their third generation . it s absurd to think● that god who is no accepter of persons , will not have one cut off , a bastard , an ammonite , a moabite received into his kingdome : so the lord refused not that they should be circumcised and admitted to the sacraments ; but he would not have them counted for true iews ; he would have egyptians and edomites received in their third generation : so their father , grand-father , and great grandfather had been circumcised , otherwise to the thousand generation they were ●ot received , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out , or to be cast out of the synagogue are meeker words then to condemne , cast out , excommunicate ; and though the pharisees should debarre from the sacraments those that are cast out of the synagogue , we are not to imitate the examples of ill men . ans . . if it be hard to determine what it is to be cast out of the synagogue , it is hard to deny it to be excommunication ; for to be a member of the synagogue , as an elder or a ruler of the synagogue , was to be a member of the church , and a church priviledge ; ergo , to be cast out of the synagogue must be to be unchurched , and made no member of the church , and this is very like excommunication : however , erastus cannot deny it to bee some church censure like to excommunication as any thing can be . . that it was a civill banishing out of a towne , or that christ was banished by the nazarites out of nazareth leaneth upon erastus his ita videtur , so it seemeth ; to which i crave leave to say , non ita videtur , it appeareth to be no such thing , christ came againe to nazareth , and till his death was never banished from synagogue or temple , iohn . . they should rather have been said to cast christ out of the temple and banish him from ierusalem , for ioh. . , , . they took up stones to stone him , v. . then to banish him out of nazareth , or cast him out of the synagogue . . prosylites had all the right that iews had by gods law , what men denyed them , is not the question . erastus spake nothing from scripture or gods law , that was one and the same to the born iew , and the stranger that came in and was circumcised , and gave his name to the israel of god. . to be deprived of the priviledge of a city is a civill punishment ; ergo , to be cast out of the congregation or synagogue , which was a spirituall and church punishment was no such thing . . the separating from the congregation , ezra . . was excommunication ; the annotation of the english divines say it was excommunication , such as casting out of the synagogue , ioh. . . . if it agree with deut. . . to enter in the congregation of the lord , is to be a member of the church of god , and therefore the hebrew readeth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the church of god. the chalde paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erint mundi ut ingrediantur ecclesiam domini , they shall be cleane that they may enter into the church of god. sure this was not physicall or civill cleannesse , but cleannesse spirituall according to the law of god : so the seventy translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hieronym . intrabunt in ecclesiam domini . vatablus in not. erint de consortio populi sancti . the english annotators cite for this nehe. . , . the law is , that the moabite and the ammonite should not enter into the congregation of the lord for ever , it is said v. . they separated from israel all the mixed multitude , so that cleare it is , to enter into the congregation is to become a member of the church ; then to be separated from the congregation , must be to be cast out of the church , and deprived of the holy things of god , as heathens and strangers were , according to that levit. . . there shall no stranger eate of the holy thing : what is this but excommunication ? call it with another name ▪ we care not , it is really to be separated from the church . . it is admirable to me to heare erastus say , it cannot be that god who is no accepter of of persons , will not receive into his kingdome a bastard , an ammonite , a moabite ? is not this to reason against the law of god , and the wisedome of god ? deut. . . , . who saith , that he will not receive such into his church , which is his kingdome , and a company of kings and priests unto god , which he hath freely loved , exod. . , . psal . . . deut. . . deut. . , , . as ●o● the rejecting of men from his heavenly kingdome according to gods decree of eternall reprobation , i deny excommunication to be any such rejection of men ; it being onely a casting them out from the visible church , and the speciall church priviledges , that their spirits may be saved in the day of the lord ; and what can be more contrary to the word , then that erastus should say god declared not , that it was his will that moabites , ammonites should not be circumcised , an● admitted to the sacraments . why then did hee not chuse moabites and ammonites for his people , and make a covenant with them , and give circumcision a seale of the covenant , as he dealt with the iewes ? if he mean god will not exclude moabites and ammonites from the sacraments , so they repent and turne to him : but now erastus fights with his owneshaddow . who denieth but iewes and gentiles , so they call on him , are welcome to all the holy things of god , and not to be cast out of either church or synagogue . . to say , to cast out of the synagogue , is a meeker word then to excommunicate , is but to beg the question . yea , but saith erastus it is lesse and a milder thing then to destroy , and pro deplorato habere , to esteeme a person lost , we say excommunication is not to destroy or to give for lost , but though it be the most violent , yet it is a saving remedy that the man may be ashamed , humbled , and his spirit saved . . we reason not from the fact of pharisees , if they cast any out of the synagogue for a just cause , they ought also by gods law to debarre them from temple and sacraments , and therefore if they did not debarre , it was their sinne , not our rule . chap. xxi . quest . . divers other arguments vindicated , as from communion with the church , subjection of magistrates and ministers : the ceremonially unclean from matth. . tell the church . erastus . christ hath given a power to his church to loose , ergo , also to binde : the church admitteth believers into communion ; ergo , they cast out the impenitent . erastus answereth , such a power as they have to ioose and to admit ; such and no other have they to binde and to cast out ; but it follovveth not , ergo , it is a povver to debar from the sacraments , and to excommunicate : it is à genere , and speciem affirmativè . ans . erastus is mistaken , and formeth the argument as he pleaseth . the church pardoneth as a church , and receiveth into her body believers to participate of church-priviledges and sacraments in a church communion ; ergo , the church hath power to binde and cast out from this same church-communion , those that leaveneth the whole lump ; as a city may admit a stranger to all the city priviledges ; ergo , the same city may for offences against the city , cast out and deprive of city priviledges offenders : is this a genere ad speciem affirmativè ? if the church have a power to cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from amongst them a member , we shall not contend for the name of excommunication . erastus . the ministers have none , by whom in their office they can be corrected : but saith erastus , if every soul be subject to the higher powers , how are ministers excepted ? if ministers correct ministers , they play to others hands , spare thou the nails , and i shall spare the teeth . ans . the author doth not except ministers from civill subjection to magistrates : but only he saith , in ecclesiasticall censures , the magistrate is not to judge the ministers ; because a ministery being an ecclesiasticall office , as such , it is not liable to the civill power , only the ministers as they erre and sin in their persons , are liable to civill punishment , but not to ecclesiasticall , to be inflicted by the magistrate . . through the corruption of mens nature , every one may wink at anothers faults : it is true , but consider if this slow from the nature of gods ordinance , to wit , that the citizen obey the laws of the city whereof he is a member . this is an argument against any senate , parliament , counsell of state , or war , or aristocracy on earth : if of an hundreth lords of the states generall , one or ten play the traytor to the state , who shall take order with them ? their collegues and fellow-senators . partiall judging falls out here through mens corruption : spare thou the nails , and i le spare the teeth : and from erastus his way , ( if you argue from mens corruption ) the same will follow : may not the magistrate say to the minister , honour me before the people , and preach not against the sins of king and court , and i will oversee and wink at thy pluralities , non-residencies , soul-murthers ? and may not the minister say to the magistrate , let me be above all civill laws , and be lord prelat , and sit on the necks of my brethren , and defraud , oppresse , and i shall be silent and preach nothing against the idolatry , oppressions , sodomy , uncleannesse of magistrate and court . erastus . the ceremonially unclean were excluded from the sacraments ; ergo , far more the morally unclean ; but how ( saith he ) doth this follow ? you excommunicate none but the obstinate ; for those that were ceremonially unclean against their will , were excluded from the holy things ; ergo , far more he that is morally unclean is to be debarred , though he be not obstinate : how could paul excommunicate the incestuous man , cor. . he was never admonished ; or peter excommunicate annanias , as you say ? ans . all types or comparisons hold only in that for which the spirit of god doth bring them : now the ceremonially unclean were debarred from holy things , to signifie how much god detests filthinesse . . filthinesse , polluting and leavening others : now the lesse will in any sin , the lesse sin , and so the lesse contagion to others , and therefore , where there is much infirmity , lesse will , and no contumacy , it rather followeth , ergo , there should be no casting out , no excommunication . erastus . the ceremonially unclean were not counted as condemned and lost , as your excommunicated persons were ; they were admitted to sacraments and the yearly expiation . ans . this is answered fully : the excommunicated , because excommunicated , are to us in a way to be saved under medicine , and not given for lost , no more then those to whom the pastors do threaten eternall wrath , or those with whom we will not eat , because of their inordinate walking are given for lost , though conditionally they are in danger of damnation if they repent no● . . it is denyed that the ceremonially unclean were admitted to the sacraments . philo judaeus , no lesse well versed in jewish antiquities then josephus , tract . de sacerdotum honoribus , saith , nulli homicidae licebat introire templum : and josephus , l. . c. . saith , herod agrippa who beheaded james the brother of christ ▪ accused one simon , who being a wicked man , went into the temple , q●ia templum non nisi puris & dignis pateret : he witnesseth the same , de bel. jadaic . l. . c. . erastus . the comparison holdeth not between two sins , which have both of them their own appointed punishment , but when both is punished vvith one punishment : for it is like this , he that killed any imprudently , vvas compelled to flee to the city of refuge , vvhich vvas a lesse sin ; ergo , he that vvittingly and vvilfully ▪ killeth , should rather flye to that city ; or ▪ a drunken man is to pay a fine ; ergo , a bloody robber is far rather to pay a fine . ans . when the comparison is made between a ceremoniall breach , which is punished with a punishment ceremonially , or mystically significant ; the comparison to a morall sin punished with punishment reall , signified by that ceremoniall punishment , is inconsequent : but when both sins have the same punishment in the generall , in genere , it followeth not , that both should have the same , in spe●i● , in nature , as a drunkard ought to be punished with stripes ; ergo , parricide ought rather to be punished with death ; but not ergo , a parricide ought rather to be punished with stripes only : and so the consequence is nought , the leper was punished with being put out of the camp seven dayes . it followeth not , ergo , he that is defiled with the soul-leprosie of murther , sorcery , should far rather be punished only with being put out of the camp seven dayes : because there is a higher punishment ordained for morall , then for a ceremoniall transgression , ceteris paribus . erastus . if peter excommunicated ananias , as you say for a private , far more should christ have excommunicated iudas for a more haincus private sin . ans . we say not that peter excommunicated ananias , but that his killing of him pointed at the punishment of wicked men in the bosome of the church . . gods punishing of sinners both in the time when , and in the manner , with what kinde of punishment , is no rule to the churches or magistrates punishing . if god spare joab all davids time , it followeth not , ergo , david the magistrate ought also to spare him . if god command to kill the man that gathereth sticks on the sabbath : it followeth not , ergo , the church or magistrate may do the like now , if any should gather sticks on the sabbath . erastus . let every man try himself , he speaketh of the secrets of conscience . erastus . that is ( saith he ) false , he speaketh of open sins of schismaticks , of those that came drunk to the table , and eat things sacrificed to idols . ans . erastus mistaketh close the authors meaning , which is to speak of the private and personall self-examination that every communicant is to enter in before he eat , not of the publike trying , cor. . men are to make a secret tryall even of publike sins ; so though the sins were publike , yet was the tryall secret and personall , but did not exclude a publike examination by the church , if need were . erastus . though those that come to the supper professe repentance , yet many hypocrites come : so isa . . those hypocrites might have said , we testifie by our sacrificing , that we have hands full of blood ; if we deal hypocritically or sincerely , god who knoweth the hearts only must judge , men must judge the best . erastus saith to the place , isa . . we have answered before : but ( saith he ) if they had said , it is true , our hands are full of blood , but we repent and are sorry , o prophets , pray to god to have mercy on us , and we shall pray ? they could not be debarred . ans . the man that was unreconciled to his brother might say all that at the altar to the priest . yet christ seeketh some more of him , he will not have him admitted to offer his gift , but he must leave it there , and give more then words to both god and the priest ; he must go and humble himself to his offended brother , and be reconciled to him : and so the prophet , isa . . seeketh more of them , ere he will have them to sacrifice : wash you , make you clean , put away the evil of your doings , cease to do evil , learn to do well : all this is not done in a moment at the altar . erastus . tell the church , that is , tell the magistrate , if he be not a defender of a wicked religion : for i suppose , . that christ speaketh of the church in iudea , which the disciples understood where to finde it : now the disciples understood so well the church , that they put no question to christ of the matter . . peter only saith , how oft shall my brother offend and i forgive him ? now peter and the disciples knew nothing of the spirituall fraternity of the gentiles before his resurrection : for they knew only jews were their brethren , and they were forbidden to preach to the gentiles or samaritans now . . let him be to thee as an heathen and a publican ; that is , let him be as a man most opposite to the jews : heathens and publicans did grievously oppresse them , and made the roman yoak very burdensome to them . ans . . erastus doth suppose , ( which is most false , as i have answered before ) that christ speaketh to paul from heaven and ananias also , of bearing the name of christ to the gentiles : and paul neither knew name nor thing , act. . , , &c. and . , , &c. he speaketh to his disciples of the promise of the father , and of the testimony of the gospel they were to preach , luk. . , . &c. which they knew not till afterwards . and what was the use of the holy ghost to be powred on them ? was not this one of the chief ? joh. , . he shall teach you all things , and bring all things to your remembrance , whatsoever i have said unto you : then christ spake many things to them that they bothforgot , & knew not till the holy ghost came upon them . and their not asking question , will not prove they understood all he spake , sometimes they were afraid to ask him . . the jewish and christian church have not such essentiall differences , but they knew by the ordinary notion of the word church , a convention that professed the doctrine of the prophets , and of the law and gospel . and what such great difference is there between a brother , and a brother iew and a brother gentile , as they behoved to understand the one , and be utterly ignorant of the other ? and what necessity to restrict it to iews only ? christ had often spoken to them of the incoming of the gentiles , as matth. . . joh. . . matth. . . did the disciples know the kings , councels , indicatures of the gentiles , that christ said they should be convented before ? matth. . , , and because erastus is so confident that the word church here is the civill magistrate : let any erastian teach me , what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 church , matth. . . is it the civill magistrate ? is the civill magistrate built on a rock ? shall the ports of hell never prevail against the civill magistrate ? can no magistrate make defection from the truth ? and doth erastus or his believe in their conscience , that the disciples understood christ , matth. . ( for he spake of both to the disciples ) to speak of the stability and strength , and perseverance of the christian magistrate : and that the ports of hell should never prevail against the iewish sanedrim and church , which crucified the lord of glory , and persecuted his apostles , and all professing the name of iesus to the death ? . heathen and publican in generall , were names as opposite to christian brethren as to iewish brethren , as i have proved before . erastus . the vvord church to the hebrevvs , signifieth either a multitude , or the senate , or magistrate , as num. . church is four times , josh . . tvv●ce , psal . . once : and it signifies the magistrate . so vve say , the empire hath done vvhat the emperour vvith the states of the empire hath done . so the church or convention think so , because the chief amongst them think so , the common wealth hath done this , because the senate hath done this . ans . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is num. . . but in all that chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : now how this signifieth one magistrate , which ever signifieth a collection or multitude of rulers , i leave to the learned : so erast . faileth yet in his probation . . suppose the word church signifie the heads of the people , how shall erastus prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the senate of civill magistrates , for in this congregation were the priests and levites , especially , that judge between blood and blood , voluntary or involuntary homicide , deut. . ● , , . chr. . , . it is true also that the man that killed another unwittingly , was to be protected in the city of refuge , while he should stand before the faces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the congregation , but let erastus , and all who will have the bishop or the pope the representative church , know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the congregation , ever , and alwayes be a collective word , as populus the people , signifieth a multitude , & never by grammer , one single man , hoc nomen ( saith pagnine ) certum conventum ▪ sive cetum significat , certum collegium , it alwayes signifieth a soc●e●ie : as the princes of the congregation num. . . all the princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the congregation , exo. . . here is a number and a societie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith aristotle can be atributed to no fewer then to three at least . speak to all the congregation of israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exodus . . and the congregations of peoples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall compasse thee about , psal . . . nor shall sinners stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the congregation of the just , psal . . . thou hast made desolate all my congregation , iob. , . . the word is from a root that signifieth to conveene and gather together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore iud. . . a swarme or a congregation of bees , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a congregation . and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 church since the world began , never signified one single man , either king , magistrate , pope , or prelate , but alwayes a multitude either of rulers or people , i appeal to demosthenes , homer , pho●illides , hesiod , lucian , pluto , aristotle , to suid●● , stephanus , scapula ; or for the word , cetus , cong●egatio , to all latine authors , to the seventy interpreters in the old testament , to hy●ronimus , all the greek fathers , and to the evangelists and apostles in the new testament , to act. . . eph. . . act. . . rom. . . cor. . . cor. . . gal. . . thes . . . thess . . . act. . , , . act. . . act. . . rev. . . rev. . . and for psal . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a congregation of gods or magistrates , and v. . all of you are children of the most high , he speaketh evidently of a multitude of iudges . . suppose the empire be said to do what the senate , parliament , or great councell of the empire or kingdome doth : this will not prove that the word church in either of the originall tongues hebrew or greek , doth signifie one man , so as tell the church , must be all one with , tell one single magistrate , or , tell one prelate or one pope , and he that will not hear the magistrate , that is , the king , or one single magistrate alone , without any fellow magistrates , he being a christian , is to be dealt with as an heathen , and a publican , and not as a christian brother : for what the king doth alone without his senate , is never called the deed of the senate , farre lesse the act or deed of the whole ecclesia , of the kingdome , produce any shaddow of grammer for this : now to erastus , tell the church , is all one with , tell the single christian magistrate alone separated from fellow-judges , or councell , senate , parliament , ecclesiasticall assemblies , and if he hear not and obey not this one single christian magistrate , let him be to thee as a heathen and a publican : for erastus will have the civill magistrate , though the whole church and pastors should judge the contrary , to have power by vertue of his office to determine against pastors and elders : yea , by his office he is to command them to preach , and synodically to determine this and this , and what they determine they do , à et sub magistratu , under , and from this one single magistrate as his servants , instruments , vicars and deputies , and therefore the magistrate cannot sentence in the name of pastors , elders , when they are but his servants : and , . when he may by his office , do contrary to what they judge in conscience ought to be done : so tell the church , to erastus is , tell the one individuall single magistrate , who by office may judge without , and contrary to the advice of all the church pastors , doctors , elders , yea , people and all : now though we grant , that what the emperour doth as emperour , and the magistrate as magistrate hath done , that the empire , city , and incorporation doth , ( which yet is never true in the church , which hath no king as a church , save onely the head and king iesus christ ) yet erastus hath not proved , what the emperour doth without , and contrary to the advice of all the empire , that the empire hath done that . erastus . christ either understandeth by the church the whole multitude of ierusalem , or then the magistrates : but he understandeth not the multitude , . because christ would not change the government of heathens , farre lesse of that which his father had appointed in iudea , in which the people did never governe : yea , the apostles to their death did nothing against moses his law , and how they take christ to speak of a church to be founded of new after his resurrection who beleeved not he should die and rise againe ; and after his resurrection knew not what a kingdome , whether worldly , or spirituall , he was to ●ave , cannot be conceived . ans . . many will deny the major , for he understood the rulers of the christian church , not excluding the consent of the christian church of beleevers in the matter of excommunication . . i deny that christ doth here re-establish a synedry , and bid them tell the scribes and pharisees , and those that were to crucifie himselfe , and to persecute the apostles to the death . christ knew those to be miserable healers of scandals betweene brother and brother . . he knew this sanedrim to be the disciples of christs capitall enemies , he warned the disciples to beware of the leaven of their corrupt doctrine , he prophecied this sanedrim should be destroyed as a degenerated plant , that his heavenly father had not planted , and was it like christ would direct them a perishing and degenerate remedie against scandals , that he would have removed by his church , even till the end of the world ? . it is most false , that the apostles did keep to death the institutions and ordinances of moses , act. . they abrogated all the ceremoniall law , except that of blood and things strangled , and paul said , he that would amongst the galathians be circumcised , was fal●e from christ , see col. . gal. . heb. . and elsewhere the contrary . the government was now to expire with christs death and ascension , in so farre as it was pedagogicall . . christ spake often of his kingdome to them , and they understood nothing but an earthly and temporall kingdome ; and that they understood perfectly : all this time the church of pastors , teachers , elders , deacons , beleevers in christ , is denied ; let erastus answer , when christ said mat. . he would build his church on a rock unpregnable and insuperable to hell : if the apostles understood a church to be founded after the resurrection , and when christ said , loe i am with you to the end of the world , if christ meant not he would give his presence to the christian church , not then founded , for even after his resurrection they dreamed of an earthly kingdome , act. . and that our divines do rightly expound that place , i am with you , all the faithfull pastors , doctors , church-officers and beleevers to the lords second appearance , is clear . erastus . christ bade , tell that church which hath power to conveene the offender before it , examine witnesses judicially , cognosce and give sentence , but in christs time the multitude could not doe this . ans . ergo , the church hath a spirituall judicature : this is for u● . . nor had the sanedrim the power in all offences , as erastus would make the world beleeve , for it was but a shadow at this time void of power , and used what power they had against christ and the gospel . nor needeth erastus to prove that by the church the multitude cannot be understood ; though he cannot exclude them from their owne part in church government , both in consenting , and in withdrawing from the excommunicated . erastus . but , tell the church is all one vvith this , appoint some who in the name of the church may mannage the businesse ; but how prove they this ? then christ bade , tell the elders that then were , else he did not accommodate himselfe to their understanding to whom he spake ; when he was to teach hovv our sacrifices pleaseth god , be biddeth us first be reconciled to our brother , and then sacrifice , yet he knevv that sacrifices vvere to be abolished , but by analogie he vvould teach us , vvhat he requireth vvhen he saith , he vvill have mercy , and not sacrifice ; ergo , by your ovvn confession to tell the church is to tell the sanedrim , for there vvas then no church but the multitude . ans . . ( tell the church ) cannot in any sense , have such a meaning , as appoint elders and tell them ; for then ( tell the sanedrim ) must have this meaning , set up a sound sanedrim , according as moses appointed , and tell the sanedrim . the sanedrim in its right constitution and due power as the law of moses required it , was not to be had at this time : herod had killed the sanedrim , the romans made high priests from yeere to yeere against the institution , the power of life and death in the civill sanedrim was now none at all . the scepter was departed from iudah , those that sate in moses chaire corrupted all , so the right sanedrim was no more now to be had , then a christian church not yet erected . again , tell the church , presupposeth a constituted church , and therefore cannot include a command to erect a new mould ▪ . tell the elders of the christian church , may as well be meant in these words , tell the church , as the iewish church can be understood . . the word church , and to conveene offenders , hear witnesses , give out sentence , were all plaine language to the disciples , though they knew not the frame of the gospell church , as yet , christ being now teaching an ordinance of a church , and the censure of excommunication that was not to fall under practise , while christ should ascend to heaven ; and therefore though this church was not , yet it followeth not , that the lord iesus speaketh of the sanedrim . . say that he meane the sanedrim ; ergo , say we , he speaketh nothing of the christian magistrate . . because there was no magistrate now , but iewish magistrates as erastus cannot deny . . because this sanedrim that gained soules of offending brethren , was ecclesiasticall , not civill . . by proportion , and analogie christ must understand the church of christians , though the sanedrim was to be removed shortly . erastus . it is a great controversie , vvho are to be chosen out of the bodie of the church to excommunicate judicially . ans . the controversie was moved partly by erastus , partly by morellius , not in the reformed churches . erastus . some say the magistrate should chuse the elders at least at the first , even though the church doe not consent . but how can they sit in place of the church and judge , who were against the will and minde of the church chosen to be judges ? for though the magistrate be a chiefe member of the church , yet to tell the church , is not to tell the magistrate ( as you say ) but to tell the whole church , and it is no ●xcuse that the magistrate doth but once chuse the elders , for if hee have no right nor law from god to doe it , he can never doe it , and if he have law from god to doe it , he ought alwayes to doe it . ans . here erastus reasoneth against some au●hor that inclineth to the way of morellius . if there bee no formed church endued with knowledge and discretion to chuse their owne elders , if there be godly men fit to be chosen , they are to convene and chuse from amongst them elders , the godly magistrate is to joyne his vote and power , because there is a church not yet constitute , it is now perturbatus aut corruptus ecclesiae status , and i ever judged it a golden saying of that great divine fran. iunius , that when the magistrate will not concurre , the church in that extraordinary case may doe somewhat , which ordinarily they cannot doe ; and againe when the church doth not their duty , the magistrate in that case may doe something more then ordinary , to cause the church doe their dutie ; for its a common la● , to ills out of order , remedies out of the road way may be applyed . so if the priests and levites be corrupt , iehoshapaht and hezekiah and iosiah may reforme : and therefore though the godly magistrate , jure communi , by the common law of nature , imploy his power to appoint elders , all errors and confusions in the church are in some measure out of order ; yet it followeth , that jure proprio , and ordinarily he should alwayes doe this . . elders are not properly representators of the church to me , while i be better informed , for power of feeding and ruling is immediately given by iesus christ to the elders , and not by the interveening mediation of the church , but onely by their designation to the office ; th●s power is given by the people . . the magistrate as the magistrate , and by vertue of his place , is neither a member , farre lesse a chiefe member of the church , for then all magistrates should be members of the church , even heathen kings and rulers , which no man can say . the christian magistrate as a christian is a member of the church . but that is nothing to helpe erastus . erastus . because the multitude can doe nothing in order , therefore ( say they ) they have power to choose elders to whom belongeth the power of excommunication . but how prove they this ? though a company vvanting a magistrate have this power , shall it follovv , that a company to vvhom god hath given a godly magistrate should have this povver ? but because confusion vvould follovv , therefore elders are to be chosen ; ergo , such elders as make up your presbyterie , à genere ad speciem affirmativè nulla est consequutio . ans . . not only from necessity of eschewing confusion , but from the positive ordinance of god , we infer presbyters ; we do not own any such consequence : prela●es and papists argue for a monarchy in the church , from order : we know no creatures of the like frame : erastus is for a bishop , he may so argue , not we : we finde christ hath placed such organs in his body , as eph. . . . cor. . . tim. . . tim. . , , &c act. . , , &c. and . . ergo , they ought to be , for we think the church cannot govern it self . . if the church wanting a magistrate as the apostolick church did , have power to chuse presbyters , and by a divine law : how dare erastus say , that it followeth not , when the church hath a godly magistrate , she should keep the same power ? can the godly magistrate when he cometh into the church , take any divine power from the church ? is the magistrate given to the church as a nurse-father to preserve that power that christ hath given to his spouse ? or is he given as a spoiler at noon ▪ day , to take to himself the power , and make the ambassadors of christ , his ambassadors and servants to preach in his name ; whereas before when they had no magistrate , pastors did preach only in the name of iesus christ ? erastus . sure the lord hath concredited to the magistrate , the command and all power of externall government , so as he hath subjected not only civill , but also sacred things to his power , that he may manage the one according to the word of god , the other according to iustice and equity , which since it is commanded in the old testament , and practised by all holy iudges and kings , and we finde it not changed in the new testament ; we justly say that the church that hath a godly magistrate , cannot by gods will chuse a new senate or presbytery , to exercise publikely iudgement ; for god hath not armed ▪ subjects against their magistrates : nor hath he commanded them to take any part of their power from them and give it to others , and to subject them to externall dominion . ans . sure the lord concredited to the priest , not to king vzziah to burn incense , and to the priests to rebuke vzziah and command him to desist ; and this is no lesse externall governing of the house of god , quoad hoc , in this particular then excommunication : for to excommunication on the churches part , as excommunication , is no more required , but that the scandalous and murthering magistrate should not come to the table of the lord , or remain in the society and church-fellowship of the saints as a member of the church . now if the magistrate obey not , the church as the church can use no bodily coaction or restraint to hinder the magistrate to obtrude himself upon the holy things of god : though other , either fellow-magistrates , or the inferior magistrates , ( if the party ●xcommunicated be the supream magistrate ) or , the parliament may and ought to use their power as magistrates , by the sword to hinder the holy things of god to be prophaned ; for i think it easie to prove , if this were a fit place , that inferior magistrates are essentially mag●strates , and immediatly subject to the king of kings for the due use of the sword , as the supream magistrate or king : and therefore there is no more externall dominion used in excommunicating a bloody and scandalous magistrate , then in rebuking and threatning him : now erastus granteth , that pastors may rebuke and threaten according to the word of the lord , even magistrates and kings . . if because iudges in the old testament , as eli and samuel sacrificed , and we finde this not changed in the new , and nothing extraordinary in this , ministers in the new test●ment may do the same : then the iustice of peace , and mayors of cities , and every constable , may by vertue of their office preach the word and dispense the sacraments , which is against the word , heb. . . mat. . . & . . & . , . joh. . , . rom. . , . . where doth erastus reade in the new testament , that kings may not write canonick scripture , as king david did , and build a typicall temple to the lord as solomon did , and give out laws of divine institution as moses did ? kings in the old testament did these , and he can finde the contrary no where written . . if the church as the church cannot chuse a senate of elders to govern themselves without wronging the magistrate ; how did the apostolick church without so much as asking advice of the civill magistrate , set up a new gospel , new sacraments , new officers , a new government : did the lord iesus and the gospel teach them to spoil cesar ? christ had said the contrary , give unto cesar those things that are cesars . . to subject magistrates to excommunication , is no more to subject them to externall dominion , then to subject them ( as erastus doth ) to rebukes , warnings and threatnings ; for the former hath no more of coaction , of dominion , or of coercive power , then the latter : yea , if to subject kings to the rebukes of the ministers of christ , be nothing but to subject them to internall and spirituall dominion ; no more is suspension from the sacraments and excommunication , any thing but internall and spirituall dominion . in this sense , that neither of these two are bodily dominions , no more then rebuking of kings . . yet both these work upon the conscience in a spirituall way , for the humiliation of the king , and putting him to shame and fear , thes . . , . that his spirit may be saved in the day of the lord , as rebukes do work , tim. . . gal. . . cor. . . iude ver . . yea , to say to a king , he shall be buried with the buriall of an asse , as ieremiah did , cap. . and to call the rulers , princes of sodome , isa . . . and king herod a fox , and rulers and princes dogs , psal . . ver . . and bulls and lyons , ver . . . and wolves ravening for the prey , ezek. . . putteth no lesse shame upon magistrates before men , and so externall dominion on them and over them , then excommunication and debarring from the seals of the covenant doth . now erastus subjecteth magistrates to rebukings , threatnings and reprehensions no lesse then we do . well , erastus will have one single minister to exercise externall dominion over the magistrates , because this is manifest out of the word : but because he would flatter princes as much as he can , he denies that a colledge of elders may rebuke the magistrate , or convene him before them , though he were the most flagitious prince that lived ; and yet one man may summon him before the tribunall of christ , and charge him to come to hear a sermon , and rebuke him in the face of the congregation , and denounce the iudgements of god against him openly . is not this the lord arming one single man against the magistrate , to put shame and confusion on him for his sins ? and if many pastors convened should do this , this were to arm the subjects against the magistrate , and to take the power from him that god hath given to him , as erastus talketh . chap. xxii . quest . . of exclusion from the sacrament , of profession of repententance , the judiciall law bindeth not christians . the sword not a mean , of conversion , of idolaters and apostates in the judgement of erastus . in this chapter erastus disputeth against a treatise written in the german tongue , in which he acknowledgeth , there is more learning and truth then in the other writtings . all the opinions that erastus ascribeth to this author , ( justly or unjustly , i know not , but erastus his faith may be justly suspected ) i cannot defend . erastus . touching those to be admitted to the sacrament , we speak alwayes , de illis solis , &c. of those only who rightly understand the doctrine of the gospel , and do approve and imbrace the same , and who desire with others to use the sacraments aright , in regard of the externals , of which only the church can judge , for the heart is rightly knowne to god only ; so the author and we agree . ans . the agreement is but poore by your owne relation : but . let erastus answer , what if the christian magistrate as achab be a dog , and sell himselfe to do wickedly : what if he understand not the doctrine of the gospel ? magistrates as magistrates by vertue of the throne , or place , are not priviledged to be orthodox and holy . let one iulian once a christian , yet turning a sow , an enemy to the gospel be witnesse , if we descend to the iustices , and to master constables ; it may be we finde even of those dogs and swine in their conversation , though their place be a power , lawfull , and ordained of god ; we thinke ( saith erastus ) the custome of the church should be observed : what ? by the custome of the church onely , by no precept or command of christ should the holy things of god , the pearls of the gospel be denied to dogs and swine contrary to christs command , mat. ? . erastus must exclude the magistrate out of the lists of his disputation in six books , and say , if the christian magistrate be ignorant and scandalous , and yet desire to use the sacraments right , and professe he will learne to know god , and to beleeve soundly , and walke holily , yet the sacraments are not to be denied to him . tell erastus , in sincerity who should debarre the magistrate ? for in all your six books , you by these words , de illis solis , &c. professe that you plead not that he should be admitted to the sacraments ; who shall exclude him ? not he himselfe ; for his credites sake he shall desire to come to the sacraments , as many for gaine and loaves follow christ , ioh. . will they not follow him also to be seen of men , as the pharisees prayed in the streets ? . let erastus say , when our saviour said , give not holy things to dogs ? did he mean to accept the persons of kings and iudges , and professe , though kings and iudges be dogs and swine ▪ yet deny not holy things to them ? . hath christ appointed no way in the new testament , as he did in the old , to debarre unclean men from our passeover ? or shall there be no government , no charge in the ministers of the new testament to keep the holy things of god from pollution ? if master iustice be an incestnous man , a drunkard , a dog , shall he not be cast out of the midst of the church ? vzziah though a king , yet for bodily leprosie was separated from the people of god , and men of high places , though doggs and swine shall be admitted to all the holy things of god under the new testament ? . erastus will have all admitted who desire to use the sacraments right ; as touching all externalls , of which onely the church doth judge : but , . where did we assert that the church judgeth of internalls ? and that they may debarre men from the sacraments , for only heart-unbeleefe knowne to god only ? this must lye on erastus , as a calumnie , while he make it good from our writings and doctrine , that we thus teach , exclude those that are visibly scandalous and prophane , and we are satisfied . . he that brings his offering to the altar , and hath done a knowne offence to his brother , ( for it is a sinfull and visible scandall , which scandalizeth one brother ) he useth not the holy things of god right , even as touching externals ; he that comes to the lords supper desiring , and asking the ordinance of righteousnesse ( as isaiah speaketh ) and promiseth amendment ; and yet is openly ignorant and not sound in the faith , he useth not aright the sacraments even in externals , of which only the church judgeth rightly : as he that in the same day commeth to the temple to worship ( now the very personall presence of a iew in the temple which was a type of iesus christ , was a worship and a holy thing of god , whereas our presence in the place of meeting for worship is no such thing ) when he hath killed his sonne to moloch , prophaned the temple , and the name of god , even in externals ; for the priests of old who were to put differences between the clean and the unclean , no more were to judge the inward thoughts and heart-dispositions of men knowne to god only , then we can now judge them in the new testament , chro. . . king. . . chro. . . prov. . . hence , that is an ignorant speach of erastus , quistatuit malus esse , non prodibit in ecclesiae faciem , ut se poenuere prioris vite testetur , ac meliorem promittat . that man shall never come before the face of the church , to testifie that he repenteth of his former wicked life , and promise amendment , who purposeth to be wicked : will not men purpose not to be reconciled to their brethren , and suffer many suns to go downe in their wrath and malice , who come and bring their offring to the altar ; why did then christ forbid offring at the altar , without being reconciled to an offended brother ? mat. . might not the offending brother offer his gift ? and were not the priests to except his offring ? he could say all that erastus requireth : i acknowledge i have offended my brother , i promise to crave him pardon , and i desire to offer according to the law. then the priest was obliged to beleeve he dealt sincerely , and lay his gift upon the altar , though he should not obey the command of christ , and go and leave his gift at the altar , and not offer while he were first reconciled to his brother ; and the like i say of one that hath killed his brother , and cometh with hot blood to the table of the lord , and goeth not to the widdow and orphanes , whose husband and father he had killed ▪ to be reconciled : surely the man that should thus offer , should not come to offer , nor to eat at the lords table rightly ; even in regard of externals , which the church may judge : for he should omit this externall , be first reconciled to the widdow , and then offer , and eat as christ commanded . . it is against scripture and experience , that a man that hath a purpose to kill his father , and in the highest point of treason to invade king davids throne , as absolon did , to say he will not professe to pay his vows at hebron . and might not judas by his very eating the passeover , professe he beleeved in the lambe of god that taketh away the sins of the world , and that he would serve christ , and yet purpose in his heart to sell his master christ for ▪ peeces of silver ; they seeme to be little acquainted with the mysterie of the hypocrisie naturally in men , who put in print such a position : the author against whom erastus writeth saith , we have reason to rejoyce , if we finde any such , who will not professe faith and repentance , though they be hypocrites ; and therefore there is need of excommunication , and his meaning is , that there is need of excommunication alwayes , and therefore there will be many who professe repentance in words , whose life and conversation belie their repentance ; and erastus cannot deny this , if he know what it is ●o have a forme of godlinesse , and deny the power , which forme many have who are to be debarred from the sacraments , and to be excommunicated , in regard they are lovers of their owne selves , covetous , boasters , proud , blasphemers , disobedient to parents , unthankefull , without naturall affection , truce breakers , false accusers , incontinent , fierce , despisers of those that are good , traitors , headie , high minded , &c. tim. . , , &c. and such they are in the eies of men , otherwise paul would not forbid to withdraw from such . erastus . the author i thinke would yeeld that the sacraments should not be denyed to those who seeke them , and desire to use them aright , and are not excommunicated , for the writeth that the deniall of the sacraments , is onely a testimony of excommunication ; so when we give not a testimony of a thing for example of learning , to any to whom the thing it selfe , to wit , learning doth not agree , we cannot deny the sacraments to those who are not excommunicated , for hee should not be blotted with a testimony of a banished man , who is not declared to be banished . ans . . the author i thinke would never yeeld , but the sacraments ought to be denied to those who aske for them , and desire to use them aright , if they be otherwise truce-breakers , false accusers , incontinent , traitors , for those have , and may have a forme of godlines , and aske the sacraments and desire to use them aright ; i meane they may say they desire to use them aright , for of their inward desire , god onely can judge , who knoweth the heart ; yet the author cannot , he will not say , that such are to be admitted to the lords supper , all tha● erastus goeth on i● , that the church is obliged to beleeve that those doe repent , and use the sacraments aright , who say in word of mouth , they doe so , and therefore are to be admitted to the sacraments , though they come but an houre before out of the bordell house , and have hands and sword hot and smoking with innocent blood . now dogs , and swine , c●in ; iudas , known to be scandalous , may give faire words , and cry , lord , lord , and professe all this , as is cleare , isa . . . mat. . , . rom. . : mat. . ▪ , , &c. . exclusion from the sacraments is a testimony of excommunication , but not testimonium proprium quarto modo , for some that are not excommunicated , are to be debarred from the sacraments as the thing it selfe will force us to acknowledge ; should any come with his sword hot in blood , from killing his father and pastor to the lords table , i hope the church knowing this would not admit him to the sacrament , and yet he is not yet excommunicated , and i hope they would not presently in the same moment that they debarred him from the lords supper , excommunicate him . there must be some time required to pray for him , to rebuke , convince , and lay open his sinne before he be excommunicated , which moved me to thinke that there was necessity of expresse scripture to prove excommunication ; but that abstention ( as divines calleth it ) or suspension from the lords supper , may well be sufficiently proved by analogie , by consequent and by the nature of the holy things of god , and pearles that are not to be given to the prophane . . a visible scandall is a sufficient ground of the lesser excommunication , or debarring from the lords supper , and so we put a testimony of one banished from the holy things of god on him who hath committed a scandalous offence , which is a sufficient ground thereof , though the offender be not formally excommunicated . this author saith , without the consent of the church , no man , though contumacious , should be excommunicated ; what this is against us , or for erastus , i see not , we say the same . he saith , the magistrate may chuse some of the congregation to excommunicate ; which if he say , i consent not to him , and see no warrant for it in scripture : but i rather believe his sense to be , that the godly magistrate may command the church to excommunicate and punish them , if they be negligent in this . but hence it followeth not , that the magistrate may excommunicate them , as erastus inferreth , no more then of old ; it followeth , king vzziah might command the priests to burn incense to the lord , and punish them ; if in this they should neglect their duty : ergo , king vzziah might lawfully in his own person burn incense to the lord : erastus himself will deny this consequence . erastus saith , it is evident this author meaneth , that god commanded not a presbytery to be , but that it is necessary for orders cause . but i had rather that he had proved it from the authors words : and so i deny it , while erastus bring his own words to prove it : i believe he fancies many things of this worthy author , as that he subjects not the magistrate to the presbytery : and why ? because he saith , none ought to be excommunicated without the consent of the magistrate . truly it is a weak reason ; for if the magistrate be a godly man , and a member of the church , it is necessary that his positive consent be had , that he may in light and faith use the sword against him , as against other evil doers . but i give him no negative voyce , nor any authoritative or ecclesiastically judiciall voyce in excommunication , which can be due to him as a magistrate : so the author doth not at all disagree from us ; erastus is mistasten . erastus . god hath excommunicated drunkards , hypocrites from the sacraments except they repent : but where hath god commanded such , being circumcised and baptized to be excluded from the sacraments ? especially if they professe that they repent of their former wayes : for it is one thing to be excluded of god , another thing to be cast out of the visible society of the godly . ans . god hath excommunicated drunkards and hypocrites , who are not known openly to be such to the church , and therefore the church cannot debar such from the sacraments , and so we grant all , that it is one thing to be excommunicated of the church , and another to be excommunicated of god. . he asketh , where hath god commanded to debar such from the sacraments being circumcised and baptized ? i answer then , if they be uncircumcised and unbaptised , god will have the church to debar them . but let erastus shew any scripture for their exclusion , but such as warranteth us to exclude the openly scandalous , though circumcised and baptized . . what warrant hath the church or magistrate , if erastus so will , to debar all the uncircumcised and ●nbaptised from the sacraments ; job , the eunuch , are not excommunicated of god ▪ ergo , if the lords non-excommunication be our rule , we cannot excommunicate all the uncircumcised and baptized as such . . erastus addeth , they cannot be excluded from the sacraments , presertim s● p●nitentiam vitae anteactae prae se ●erant , especially if they professe repentance . but this presertim ▪ especially , seemeth to infer , though they professe no repentance , but be dogs and swine , they ought not to be debarred from the seale ▪ is this piety , or rather prophanity ? but only he would say , they are far lesse to be debarred if they professe repentance . but we know , to professe repentance in erastus his way , is to say by word of mouth , they repent : now this saying so , may consist with being openly dogs and swine . hence we see the contradicent of erastus his saying , to wit , that the most openly scandalous are not to be excluded from the sacraments , especially if they say they repent , that is , especially if they lye and dissemble before the sun , yea , though they mock god and repent no● . i should think their saying they repent , when their flagitious and impure conversation doth belye their profession , maketh them so much rather worthy to be debarred , being both dogs and hypocrites ▪ so far i am from erastus his presertim , especially if they professe that they repent . erastus . i grant it ●ighteth with gods will , that pardon should be denied to any by the word , and yet pardon ▪ sealed to those same men in the sacrament : but when the word denyeth remission of sins absolutely to those , the sacraments are not due to them ; but the word denieth not remission to them upon condition they repent , and so neither should the sacraments be denied to them . ans . but the word denyeth absolutely remission of sins to dogs and swine , so long as they repent not ; and that so much the more , that they say they repent , and their life belies their words , and testifies to their face , and before the sun , that they are pla●stered hypocrites , ergo , the sacraments should be denyed to them . erastus . but it followeth not that the sacraments belongeth not to him who is not a member of the invisible church , so he be a member of the visible church ; but as he partaketh only of the externall communion , so he receiveth but the externall elements , from an externall minister . ans . but if he be visibly no member of the invisible church , but in the eyes of the church visibly a dog or a swine , neither ought the externall symbols , that are even externally the holy things of god to be given to him : for otherwise , this argument shall conclude , if one be baptised , and a member of the church , though a dog , yet the pearls of the gospel are to be cast to such a dog , which erastus himself denieth : and so this argument hurteth erastus as much as us . that this author saith , god commanded those that transgressed his holy law with an high hand , and presumptuously to be killed , lest they should live and prophane his holy things ; i defend not : but sure erastus erreth , who will have all such to be killed by the magistrate under the new testament , because they were killed in the old : then are we to stone the men that gathereth sticks on the lords day ; the childe that is stubborn to his parents , the virgins , daughters of ministers that committeth fornication are to be put to death . why , but then the whole judiciall law of god shall oblige us christians as carolosladius and others teach ? i humbly concieve that the putting of some to death in the old testament , as it was a punishment to them , so was it a mysterious teaching of us , how god hated such and such sins , and mysteries of that kinde are gone with other shadows . but we read not ( saith erastus ) where christ hath changed those laws in the new testament . it is true , christ hath not said in particular , i abolish the debarring of the leper seven dayes , and he that is thus and thus unclean shall be separated till the evening ; nor hath he said particularly of every carnall ordinance and judiciall law , it is abolished . but we conceive , the whole bulk of the judiciall law , as judiciall , and as it concerned the republick of the iews only , is abolished , though the morall equity of all those be not abolished ; also some punishments were meetly symbolicall , to teach the detestation of such a vice , as the boaring with an a●le the ear of him that loved his master , and desired still to serve him , and the making of him his perpetuall servant . i should think the punishing with death the man that gathered sticks on the sabbath was such ; and in all these , the punishing of a sin against the morall law by the magistrate , is morall and perpetuall ; but the punishing of every sin against the morall law , tali modo , so and so , with death , with spitting on the face : i much doubt if these punishments in particular , and in their positive determination to the people of the iews , be morall and perpetuall : as he that would marry a captive woman of another religion , is to cause her first pare her nailes , and wash her self , and give her a moneth , or lesse time to lament the death of her parents , which was a iudiciall , not a ceremoniall law ; that this should be perpetuall , because christ in particular hath not abolished it , to me seems most unjust ; for as paul saith , he that is circumcised becomes debter to the whole law , sure to all the ceremonies of moses his law : so i argue , à pari , from the like , he that will keep one judciciall law , because judiciall and given by moses , becometh debter to keep the whole judiciall law , under pain of gods eternall wrath . we do not teach that men are to be excommunicated , for whatever scandalous sins deserve death at the hand of the magistrate , whether they openly repent or not ; if any give evident signification of their repentance for murther , they are not to be excommunicated , for the end of excommunication , being once obtained , which is the visible and known repentance , and saving of the offenders soul , the mean is not to be used , which is excommunication . but if any commit murther , whether he repent or repent not , the lord hath made no exception of regenerate or not regenerate , of men repenting or not repenting , he should die by the sword of the magistrate , gen. . . it is true , some are to be excommunicated for the very atrocity of the sin , it being parricide ; but that is , because he giveth no positive signes of repentance to the church , which is contumacy added to his parricide . erastus would prove , that god would not have men dedebarred from the sacraments , because they commit haynous sins to be punished with death by the judge : . facinora saepe sunt occulta , such crimes are often unknown to the world . ans . that which is denied , is not concluded a fault in logick ; for only scandals as scandals to the church , and so known to the church are to be censured with excommunication . erastus . he thus would prove the same , often these crimes cannot be punished , as david durst not punish the murther of ioab , sam. . often for other causes they are neglected by the magistrate , as david neglected to punish the incest and murther of absolon , but shall we think such were not to come to the temple and sacraments ? so psal . . david saith , there was not one that doth good , those were not all punished by the magistrate ; yet were they not removed from the sacraments . ans . let erastus argue here , and we shall see his logick ; those that commit parricides , sorceries , and do trample the holy things of god under feet , whom yet the magistrate dare not punish , because of their power and greatnesse ▪ those are not to be debarred from the sacraments . but there be many scandalous persons in the church , such as ioab , whom the magistrate dare not punish , for their greatnesse ; ergo , ans . the major is manifestly false , and a begging of the question : for erastus saith , pag. . he thinketh such ought not to be admitted to the sacraments who will trample on the sacraments and prophane them . for though the magistrate dare not punish them , which is his sinfull neglect , if they be dogs and swine ( as often they are ) and bloody men , such as ioab , they ought not ; yea , they never were by any law of god , admitted to the temple and sacraments , what they did , de facto , or the priests permitted , is not the question . it was davids sinne that he took not away the head of bloody ioab when he killed abner and amasa . . how doth erastus prove that david neglected to punish the incest of absolon ( his sinfull neglect in not punishing his murther i yield ) for absolon was never in davids power to punish after he committed that incest ; possibly he neglected to punish his owne concubines , that is but a conjecture . it is as like absolon forced the concubines to that incest as any other thing . . for that psal . . there is none that doth good ; it is spoken of the naturall corruption of all mankind , who therefore cannot be justified by the works of the law , as paul expoundeth it , rom. . , , , , , . and not of scandals punishable by the magistrates ; and where this corruption did break out , in bloods within the church , it ought to have been punished , both by the magistrate and church : so it is an argument yet , a facto ad jus , and a great inconsequence . . i aske for what cause doth the spirit of god rebuke killing of the children to molech , and coming that same day to the temple ? because it was a sinne and particularly a prophaning of the sanctuary , which was one speciall holy thing to god , ezek. . , . ier. . ▪ , , . it was no sin to come to the temple : sure it was commanded of god in his law , as erastus yieldeth . what was the sin then ? to come with their hands full of blood , and of the unnaturall blood of their owne children was the sinne ; and yet if they had repented , to come after they had killed their children , was no sinne , nor any prophaning of the sanctuary of god. then all their sinne was , that being morally unclean , they came to the sanctuary ; ergo , god forbade such bloody men to come to his sanctuary ; because god forbiddeth all sinne in his perfect law ; ergo , those that deserved to dye by the hand of the magistrate for open murther , deserved for that open murther to be debarred from the holy things of god , what ever erastus say on the contrary . erastus . the adversaries contend , that some are to be excommunicated who deserve not to dye ; as if any to a light injury , adde contumacy ; but they should have a warrant for this , for this is a contradiction . ( every one who is clean according to the law , should keep the passeover ) and this ( some who is clean according to the law , ( to wit , who liveth wickedly and scandalously , and yet is ceremonially clean ) should not keep the passeover . ) ans . we finde no distinction made by christ , matth. ▪ and therefore we make none ; he that offendeth his brother , ( christ maketh no exceptions of light or small offences ) if he cannot be gained by admonitions , and be contumacious against the church , he is reputed as a heathen and a publican ; and this is our warrant . . let erastus answer this contradiction according to his owne way . every one who is ceremonially clean should come to the temple . some who are ceremonially clean , ( to wit , who the same day have slaine their sons to molech ) should not come into the temple . the affirmative is holden as a truth by erastus . the negative is the word of the lord , ezech. . , . . it is no contradiction which erastus proposeth : for every one who is ceremonially clean , should not keep the passeover , except also he be morally clean : for he that discerneth not the lords body , should not eat ; and the lambe was no lesse sacramentally the lords body , then the bread and wine is his body , so the former is false , in rei veritate . the latter , to wit , every one ceremonially cleane should not keepe the passeover , to erastus is false : now of two propositions contradicent , both cannot be false , erastus may know this is bad logick . erastus . the prophets rebuked the abuse and prophaning of the sacraments , but they interdicted none circumcised of the use of the sacraments , they said the sacrifices of the wicked were no more welcome to god , then if they offered things forbidden ( dogs and swines blood ) to god , but they never say the priests are to be accused for admitting such into the sacraments . they accuse and rebuke the priests that they transgressed , and taught not the people aright , but never that they admitted such into the holy things of god : the prophets say alwayes those things are wicked before god , but not in the face of the church . ans . if the prophets rebuked the prophaning of the sacraments , then they also forbade prophane men to use the sacraments , could the prophets rebuke any thing but sin ? ergo , they forbade the sinne which they rebuked : ergo , they forbade the man that had murthered his sonne to molech , to come to the sanctuary while he repented , for they could not rebuke but what they forbad . . if the bloody mans comming to the sanctuary in that case , was nothing more acceptable to god , then the offering of a dog to god ; then as the offering of a dog to god , was both forbidden to the people and to the priest , so was the people and priest both accused for the bloody mans comming into the temple , the one should sin in comming , the other in admitting him to come . . the priests are expresly accused for this , ezek. , , . and . , . hag. . , , . . those were not onely sinnes in foro dei , before god , for so when they were secret , they were sinnes before god , but when openly knowen , as jer. . , , &c. ezek. . , . they were the priests sins : the bloody are forbidden to come to the sanctuary ; what then ? were not the porters whose calling it was to hold out the uncleane , to debar all whom the lord forbade to come ? certainly , they excluded to their knowledge all whom god excluded , else how had they the charge to keepe the doores of the lords house ? and the priests are not onely rebuked for not instructing the people , but for erring in governing , ier. . . they are not prophets , but priests and governours both ecclesiasticall and civill , that the prophet complaineth of , who did rule with rigour & cruelty over the people , beside that they feed not the flocke but themselves , ezek. . , , , &c. ier. . , , , . and . . and . . and . . micah . . hos . . . micah . . erastus . though ill doers be not killed by the magistrate , yet it followeth not that god for any such cause ( deserving death ) would have them debarred à recto usu , from the right use of holy things by some that are not magistrates , nor are manifest idolaters , apostates , and hereticks , though they be not put to death by the magistrate , to be debarred by these fancied or imaginary presbyters . ans . . erastus taketh ever for confessed , without any probation , that it is rectus usus , the right use of the holy things of god , that men with bloodie hands use them , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a most false principle , for he that killeth his children to molech , and that same day cometh into the sanctuary of god , is so farre from the right using of the holy things of god , that the lord saith expresly , his comming in in that condition to the sanctuary is , ( saith the lord , ) the prophaning of my sanctuary , ezek. . . is this rectus usus ceremoniarum ? the right use of the holy things of god ? it is not : . it is a forbidden use of holy things , isa . . . mat. . . mat. . . . it is a rebuked use of holy things , ier. . , , . isa . . . . it is a prophaning of holy things , ezek. . , . . it is such a use as bringeth damnation to the party that useth it , cor. . , . and it is all these quoad externa , in externall things . . erastus could yeeld they be debarred , but by the magistrate , not by imaginary presbyters . but all his arguments , ( as i shew before ) doe prove they should be debarred , à recto usu , from the right use of holy things by no man , no more then they should be debarred from giving of almes , or reading the word , this is erastus his owne argument ; i pray you may the magistrate , or any on earth by any authority inhibite a malefactor , or a murtherer , who ought to die by the magistrate , to read the word , to give almes , to pray for mercy to god , because he hath killed a man ? . if hereticks , apostates , open idolaters are to be debarred , by whom shall they be debarred : erastus , pag. . thinketh they ought not to be admitted to the sacraments , who shall debar them ? the magistrate , ( saith he ) but the magistrate himselfe is the apostate , the heretick , the idolater . . he that may debarre from the seals , may admit to the seals ; he that may do both , ex officio , is the formall dispenser of the seals by office , that the magistrate is not : he that may put out , or take in into the house by supream power , is the lord of the house : he who by office may admit some to the table , and debarre other some , is the steward . but the magistrate is neither the lord of the church , nor the steward of the house , by office . we do not hold this consequence ; the lord commanded ill doers to be killed ; ergo , he ordained in that same commandement , that they be excommunicated ? nor do we say all those who were to be excommunicated , were to be killed , as erastus saith : nor that excommunication in the new testament succeedeth in place of killing in the old testament ; we see no light of scripture going before us in these . erastus . it is a wonder that you say , that the godly magistrate doth procure the externall peace of the common-wealth , but not the salvation of the subjects , that the presbyters do only care for . ans . the sword is no intrinsecall mean of the saving of any mans soul : it is true , the godly magistrate may procure a godly life ; but as a cause removens impedimentum , removing idolatry , heresie , wolves and false teachers from the flock , and commanding under the paine of the sword , that pastors do their duty . but christ ascending on high , gave pastors and teachers to gather a church ; but not magistrates armed with the sword. erastus . the magistrates sword is a most efficacious mean to bring men to the knowledge of god , nothing more effectuall then affliction , and the crosse , when right teaching is joyned therewith ; examples teach us that in danger of death , men have seriously turned to god , who before could be moved by no exhortations . but you say all die not in the lord , nor repent ; nor ( say i ) do they all die in the lord , who are taken away by diseases , or are excommunicated ; yea , excommunication maketh many hypocrites . ans . . erastus here extolleth the sword of the magistrate , as a more effectuall mean to salvation , then exhortations or the gospel : but i read that pastors are the ministers by whom we beleeve , and that they are workers with god , and fellow-builders ; and fathers to convert , edifie to salvation , and beget men over again to christ , cor. . , . cor. . , . ambassadors of god , cor. . . friends of the bridgroome , cor. . . ioh. . . angels , rev. . . but i never read any such thing of the magistrate , and that the gospel is the power of god to salvation , rom. . . the arme of the lord , esay . . sharper then a two edged sword , lively and mighty in operation , heb. . . you never read any such thing of the sword of the magistrate , the rest are before answered . erastus . some may be changed in a moment , as the publican , luke . z●cheus , the repenting woman ▪ luke . if therefore they professe repentance , they are not to be debarred from the lords supper . ans . put it in forme thus ; those who may be changed and translated from darknesse to light in a moment , and say , that they repent , are to be admitted to the lords supper : i assume , but doggs and swine , and doggish and furious persecutors ▪ who are to be debarred from the sacraments : as erastus saith , pag. . may be changed in a moment , and say they repent ; ergo , those are to be admitted to the sacraments , who are not to be admitted to the sacraments ▪ let erastus prove the major proposition . . we finde no such sudden change in the publican , zacheus , or the repenting woman , as erastus seemeth to insinuate . . christ who knoweth the heart , and can change men in a moment , can at first welcome persons suddenly converted ; ergo , must the stewards and dispensers of the mysteries upon a ( may be ) or a ( may not be ) reach the pearls of the gospel to doggs and swine , whom they see to be such ? it is a wide consequence , he that bringeth his gift to the alter , may in a moment be changed ; ergo , he should not leave his gift at the altar , and go and first be reconciled to his brother ; he is presently without more adoe to offer his gift , his heart is straighted in a moment , if we beleeve erastus . but the rather of this ; that the man is in a moment changed : he is to be debarred , least his scandalous approaching to use the holy things of god , make the work of conversion suspitious to others . . this argument presupposeth that unvisible conversion , giveth a man right in foro ecclesi● in the churches court , to the seals of the covenant , and so there should be no need of externall profession at all , which is absurd . erastus . shall not then idolaters and apostates be debarred ? as w● ( saith he ) deny an idolater ▪ and an apostate to be a member of th● church of christ ; so we thinke the man that defendeth his wickednesse , is not to be reckoned amongst the members of the church ; an● as we think the former are to be banished out of the society of christians , so we think the latter are not to be suffered in that society . ans . the idolater that maketh defection , and the apostate were once members of the church ; what hath made them now no members ? who should judge them , and cast them out ? the magistrate ? i answer , there is no christian magistrate : if the church must do it , here truly , is all granted by erastus , that he hath disputed against in six books , even this very excommunication . but if there be a christian magistrate ; what scripture is there to warrant that he should cast out a member out of christs body ? here is an excommunication without precept , promise , or practise in the word ; we read that the church of corinth congregated together , hath a command to judge , and cast out a scandalous member , cor. . , , , , . out from amongst the midst of them : let erastus say as much from the new testament , for his magistraticall casting ou● . . what reason is there by erastus his way , for casting out an idolater , and a man that defendeth his owne wickednesse ? . may not god convert those suddenly ; as he did the thiefe on the crosse , and saul ? ergo , they should not be cast out . . the magistrate cannot more cut off those from being members of christs body ; then he can remove their faith and internall communion with christ . now for this cause erastus saith , the church cannot excommunicate , pag. . thess . . and . . christ and the apostles did neither cast out iudas , nor scribes , pharisees , or publicans out of the church , though they were worse then idolaters . . no helps of salvation are to be denied even to idolaters , and to men that defend their owne wickednesse , but their remaining in the church amongst the godly , is a helpe of their salvation ; and god inviteth them to repentance , and the staying in the church ; and the sacraments are to erastus means of repentance , and this casting out must be to save them : for no power is given of god to the magistrate or church for destruction , but for edification ▪ now to put them out of the church , that they may be saved , is as erastus conceiteth , to cast a lascivious virgin out of the company of chaste matr●ns , to the end she may preserve her chastity : i speak here all in the language of erastus , who useth all those against casting any out of the church , by presbyters ; but they stand with equall strength , against his casting out of idolaters and apostates out of the church , and so do the rest of his arguments : therefore this conclusion of erastus is a granting us the whole cause ; after in six books , he hath pleaded none should be excommunicated , he falleth on bellarmines tutissimum igitur , &c. when he had written six books against justification by faith ▪ lastly , why should idolaters , apostates , and obstinately wicked men be excluded from the dispute of excommunication and suspension from the sacraments : for he knoweth that beza , and protestant divines do make these the speciall , though not the whole subject of the dispute : now erastus concluding his six books , doth hereby professe he hath never faithfully stated the question , when he excludes those from the subjectum questionis , who especially heareth not the church , and ought to be excommunicated . thus have i given an account , as i could , of the wit of erastus , against the freedome of the kingdome of the lord iesus . chap. xxiii . of the power of the christian magistrate in ecclesiasticall discipline . quest . xix . whether or no the christian magistrate be so above the church in matters of religion , doctrine and discipline , that the church and her guides , pastors , and teachers , do all they do in these , as subordinate to the magistrate as his servants , and by his authority ? or is the spirituall power of the church , immediately subject to iesus christ only ? vvee know that erastus who is refuted by beza , vtenbogard , whom ant ▪ walens learnedly refuteth , maccovius opposed by the universities and divines of holland , vedelius answered by gu. apolonius and others ; and the belgick arminians in their petition to the states , and hu. grotins against sibrandus lubert . divers episcopall writers in england do hold , that the guides of the church do all in their ministery by the authority of the christian magistrate : i believe the contrary : and . we exclude not the magistrate who is a keeper of both tables of the law , from a care of matters of religion . . we deny not to him a power to examine heresies and false doctrine : . in order to bodily punishment with the sword : . with a judgement not antecedent , but subsequent to the judgement of the church , where the church is constituted . . with such a judgement as concerneth his practise , lest he should in a blinde way , and upon trust , execute his office in punishing hereticks , whether they be sentenced by the church according unto , or contrary to the word of god as papists dream . . we deny not , but the prince may command the pastor to preach , and the synod and presbytery to use the keys of christs kingdom according to the rules of the word : but this is but a civill subjection , though the object be spirituall : but the question is not ▪ . whether the christian magistrate have a care of both tables of the law. . whether he as a blinde servant is to execute the will of the church , in punishing such as they discern to be hereticks ; we pray the lord to give him eyes and wisdom in his administration . . nor thirdly , whether he may use his coercive power against false teachers , that belongs to the controversie concerning liberty of conscience . . the question is not , whether the magistrate have any power of jurisdiction in the court of conscience , they grant that belongeth to the preaching of the word : but the question is , touching the power in the externall court of censures . . the question is not , whether the power of exercising discipline be from the magistrate , i mean in a free and peacable manner , with freedome from violence of men : we grant that power , and by proportion also , that exercise of discipline is from him : but whether the intrinsecall power be not immediately from christ given to the church ; this we teach , as the power of saying peacably from danger of pirats and robbers is from the king ; but the art of navigation is not from the king. but the question is , whether the magistrate by vertue of his office , as a magistrate , hath supream power to govern the church , and immediatly as a little monarch under christ above pastors , teachers , and the church of god , to iudge and determine what is true doctrine , what heresie , to censure and remove from church-communion the seals and church-offices , all scandalous persons , and that if pastors , or doctors , or the church , teach or dispense censures , they do it not with any immediate subjection to christ , but in the name and authority of the magistrate , having power from the magistrate as his servants and delegates ? to this we answer negatively , denying any such power to the magistrate , and doe hold , that the church , and christs courts and assemblies of pastors , doctors , and elders , hath this power onely and immediately from iesus christ , without subordination in their office , to king , parliament , or any magistrate on earth by these arguments . . because in the old testament , the lord distinguished two courts , deut. . . if there arise a matter too hard for thee in judgement , . thou shalt come unto the priests , the levites , and unto the iudge that shall be in those dayes , and inquire , and they shall shew thee the sentence of judgement . and thou shalt doe according to the sentence , which they of that place ( which the lord shall chuse ) shall shew thee , &c. there be here two courts clearly , one court of priests and levites that were iudges ; another of the iudge : now the king by vertue of his kingly office , might not usurpe the priests office . . vzziah was smitten with leprosie for so doing . . it is evident in moses his writing , that aaron and his sonnes the priests and levites were separated for the service of the tabernacle , to teach the people , to carry the arke , to sacrifice , to judge the leper , and to judge between the clean and the unclean , to put out of the campe , out of the congregation the unclean , and to admit the clean , lev. . , , , &c. and . . and . . and . , , &c. . numb . . . &c. and . , . chron. . . you hath the lord chosen to stand before him , sam. . , . lev. . . iosh . . . kin. . . chron. . . chron. . . and . . and . . zeph. . . hag. . , . mal. . , deut. , . and . . num. . . deut. . , . numb . . . and . , , . and . . psal . . . in jerusalem there were set thrones of judgement , the thrones of the house of david , mat. . . christ commanded to give to cesar the things that are cesars : and he in his own person refused to usurpe cesars place , luke . . man , who made me a iudge ? and interdicted his apostles thereof , luke , , , . and yet appointed for them a judicature of another kinde , mat. . . mat. . . ioh. . . tim. . . heb. . . cor. . and if any should deny that the civill magistrate had another court in which he judged , the scriptures will refute him . . it is evident that iehoshaphat did not institute , but restore those two courts , chron. . . and behold amariah the chiefe priest is over you in all matters of the lord , and zebadiah the son of ishmael the ruler of the house of iudah , for all the kings matters ; never any erastian could satisfie either themselves or others , to shew us what were those two courts , so distinguished by their two sundry rulers . amariah and zebadiah , the one a priest , the other a magistrate . . by the different formall objects , the matters of the lord , the matters of the king , and confounded they must be ; if the king and ruler be a judge in the matters of god , except god make him both a civill judge and a prophet , as were moses and samuel , which yet were differenced when the god of order established his church in canaan . the church convenes for a church businesse , iosh . . . to set up the tabernacle , but for a civill businesse , to make war , the state conveneth , iosh . . . . . iudg. . . and ier. . . there is the church judicature discerning that ieremiah was a false teacher , and they first judge the cause , and v. . the civill iudicature discerneth the contrary , and under zorababel , ezra , and nehemiah , they indured different judicatures ; iesus christ was arraigned before caiphas the high priest for pretended blasphemie , before pilate the civill judge for treason , but caiphas was to determine onely by law , in questione juris whether it was blasphemie which christ had spoken , but he had no power by gods law to lead witnesses or condemn christ . nor is it true , that the priests had their government onely about ceremonialls , for they were to judge of morall uncleannes also , which even then debarred men from the holy things of god , as is cleare , hag. . . ezek. . . , , . and if any say that the magistrate amongst the iewes did judge of ecclesiasticall things , and reformed religion : we answer extraordinarily , the magistrate might prophecie , and did prophecy , as did samuel , david , solomon : why do not erastians bring those examples to prove that kings , provasts , iustices , may now preach the word , and administer the sacraments , which yet is unlawfull to them by grant of adversaries , for the examples of the kings amongst the iewes , is as strong for preaching , as for governing ; and because prophets did judge the people of old , yet no protestant divine will say , that now pastors may also usurpe the civill sword. now least any should object the case is not alike in the jewish and christian church , surely the king of the church hath no lesse separated such men as paul and barnabas for the ministery now , then at that time , rom. . , . act. . and sent labourers to his vineyard , luk. . . matth. . . & . , . and ambassadors to preach in his name , cor. . . ministers of christ , and stewarts of the mysteries of god , cor. . . men sent of god , whose feet are pleasant for their good news , as were the prophets of old , who were not only gifted to preach , but instructed with divine authority , as is clear rom. . . . isa . . . & . . nahum . . yea , and men that feeds the flock , not only by preaching , but also govern the church , so that they must take heed , that ravening wolves creep not into the church , who shall not spare the flock , act. . . . men who must be obeyed because they watch for our soules , heb. . . and can govern the church , as well as they are apt to teach , tim. . . . men that labour amongst us , and are over us in the lord , thes . . . and men who are to call to the work other faithfull men that are able to teach others , tim. . . such as are separated from the affairs of this life , such as magistrates are not , cor. . . such as rule well , tim. . . and are not to receive accusations , but under witnesses , and are to lay hands suddenly on no man , not to call them to the holy ministery till they be sufficiently tryed , tim. . , , . all which import teaching and governing . now if all these directions be given to timothy and other pastors till the end of the world ; then must all these directions be principally written to the magistrate as the magistrate ; and these epistles to timothy agree principally to the christian magistrate , and to pastors and doctors at the by , as they be delegates and substitutes of the magistrates ; and that , by office , the emperour of rome was to lay hands suddenly on no man , and commit the gospel to faithfull men who could teach others , and was not to receive an accusation against an elder ; and certainly , if the magistrate call to office those that are over us in the lord , and if those who watch for our soules , especially , be but the curates and delegates of the king and parliament , then the king and parliament behoved in a more eminent manner to watch for our souls ; for directions and commandments of god in this kinde , are more principally given to the master , lord , and chief governour of the house of god , ( if the magistrate be such ) then to the servants & delegates ▪ but where is there any such directions given to the emperour , king , or christian magistrate , by any shadow of ground in the word ? it is not much to say , the magistrate was an heathen & an enemy at this time , and therefore those could not be written to him . for . no force can strain these two epistles to timothy , and the other to titus , which contain a form of church-policy to any christian magistrate ; for then the qualification of the king , if he be the supream governour of the church should far rather have been expressed , then the qualification of a bishop and a deacon , which is no where hinted at . . all these directions , notwithstanding this , do and must actu primo , agree to the mag●strate : for his office who is chief governour , & what he should be is described in the word . . when christ ascended on high , he gave , as a fruit of his ascension , sufficient means for his intended end , the perfecting of the saints , the gathering of his body the church , and the edifying thereof , even till we all meet in the vnity of the spirit , and the knowledge of the son of god unto a perfect man , eph. . now neither in that place , nor in any other place , did christ give a magistrate for the edifying his body the church ; but only those that are but his delegates , apostles , prophets , evangelists , pastors , teachers , i● the magistrate be the only governour of the church , and he who sendeth into the vineyard those who edifie the body ; the king should have been first in this role , as the only supream gatherer , edifier and builder of the church : it cannot be said , the ruling elder then , because he is omitted here , should not be the gift of christ , given to edifi● the church ; and by this it must be denied , that the king the nurse father of the church who is to take care that the children be fed with the sincere milk of the word , is given of god to edf●ie the church , because he is not name● here . ans . our divines , as calvin , beza , marlorate , do strongly gather from this place , that because the pope pretended to be the catholick edifier of the church , is not here in this text , nor in any other scripture , that therefore he is not the head of the church ; and the king , being pretended to be the only eminent gatherer of the church , and supream governour in all causes , civill and ecclesiasticall , he should especially have been set down here , he being a mixed person , and more then half a church-officer in the minde of the adversary : and there was no colour of reason , why the supream and only head , and principall governour of the church , should be omitted , at least the magistrate should be in some other scripture as the only church governor ; seeing the adversaries make pastors , doctors , elders , and deacons , only the delegates and servants of the magistrate . . as god calleth the king to governe the people , by the free election of the people ; so if the magistrate be called of god to teach and govern the church , this calling of his should be in the scripture , as his calling to the throne or bench is , deut. . . , &c. & . , . rom. . tit. . , . but in neither the old nor the new testament finde we any prince or ruler separated for the holy things of god , to be ` priest , apostle , pastor , prophet , teacher by vertue of his office , as if he were a mixed person ( as the adversarie say . ) no david is called to sacrifice , no constantine to preach and administrate the sacraments by vertue of the magistrates place . . if any reply , that the christian magistrate is a means ordained for that spirituall end , the gathering and edifying the church , in regard the keepeth not only the second table of the law , and so promoteth not only the temporall good of the state in promoting mercy and justice only , but also in procuring spirituall good to the people in preserving the first table of the law. i answer , that the christian magistrate doth both ; but . not directly by being the intrinsecall means , in actibus elicitis , in elicite and intrinsecall acts , promoting edification in both tables of the law , of which the scripture speaketh , eph. . but a far other way : . in imperated and commanded acts extrinsecally , as he doth command with the sword for peaces cause in all calling● , in sailing , trading , painting , &c. promoting it by carnall means by the sword , which belongeth not to the officers of christs kingdom . . not necessarily , as the pastors and elders , without which christ hath no externall visible kingdom on earth , whereas he hath had , & often hath a compleat flourishing externall visible kingdom without magistrates : yea , where magistrates have been open enemies to the gospel . . not directly the magistrate doth this , but in so far as he admitteth ( as triglandius saith ) the church of christ within his state , which he may , and often doth refuse to do , and yet be a compleat magistrate ; and therefore the magistrate may two wayes procure the spirituall good of the church : . by procuring that the nurses give good and wholesome milk to the church , . permodum removent is prohibens , which is also a cause , for he may save the flock from great temptations , when by his sword he driveth away the wolves from the flock ▪ but not any of these bringeth the magistrate within the lis● of the number of these intrinsecall , . necessary , . spirituall gifts , which christ ascending on high , gave for the edifying of his body the church . two powers so different as spirituall and temporall : . as powers carnall of this world , and spirituall not of this world : and . both immediatly subject , the one to god the creator , the other to christ the redeemer and head of the church , and so co-ordinate , and supream both of them in their own kinde , cannot be so subordinate , as the temporall should be the supream in the same kinde , the spirituall the inferiour and subordinate . but these two powers are so different , as spirituall and temporall , carnall of this world , spirituall not of this world , the one subject as supream immediatly to god creator , the other supream immediately subject to god the redeemer ; ergo , those powers of governing are not so subordinate as the temporall should be supream , the spirituall subordinate to it . the major is undeniable , for it involveth a contradiction that two supreame co-ordinate powers should be two , not supreame , but subornidate powers : the same way i prove the assumption . . the magistrates power is supreame from god , rom. . . the powers that are be of god , prov. . by me kings reigne , for no ecclesiasticall power , nor any power on earth , interveenes between god the creator , and the power of the civill magistrates ; but god who giveth being to a society of men , hoc ipso , because they are a society of reasonable men , hath given to them a power immediately from ▪ himselfe , to designe such and such to be their rulers : shew us any higher power above the magistrates , but god the creator making the civill power . never man dreamt that the spirituall power of the church doth interveen as an instrumentall cause of the politick power . . by order of nature , a politick power is first : men are first men in naturall and politick society , ere they be in a supernaturall pollicy , or a church ; and christ did not make a spirituall power by the intervention of a civill power . . the power of the two kingdoms are distinguished by christ , iohn . . iesus answered , my kingdome is not of this world , ( then the power thereof is not of this world , ) if my kingdome were of this world , then would my servants fight that i should not be delivered to the iewes . the one power is coactive by the sword , the other free , voluntary by the word . erastus had no reason to infer thence that christs kingdome is onely internall and invisible , not externall and visible , because christ opposeth his kingdom to a fighting kingdom , using the sword to defend him from the iewes , that he should not be taken and crucified , as is clear in the words , but he opposeth not his kingdome to an externall visible kingdom , for his church visible consisting of visible officers is his kingdom , eph. . , . cor. . &c. the word of the kingdom is audible , and it is visibly professed , and ministers are visibly and externally called to the holy ministery , by the laying on of the hands of the elders and voices of the people ; but he opposeth his kingdome to a kingdome fighting with the sword , and using the coactive power of the sword to save him from being apprehended and crucified by the iewes : now this is the magistrates kingdome , for he beareth not the sword in vain , rom. . . and so christ evidently proveth in these words , that the power that beareth the sword , which is the very essence of the magistrates office as a magistrate , is not a part of his kingdome , for his kingdome is of another world , and spirituall ; but the magistrates power is of this world , and useth worldly weapons , as the sword . then it is evident that the magistrate as the magistrate , . is not subordinate to christ as mediator and head of the church . . that when it was said , all power in heaven and earth is given to the mediator christ : the sense cannot be , the power of the sword was given to him as mediator , to be a judge and a ruler on earth , which he refused , luke . , . ( though as god he hath the power of the sword . ) . that the supream magistrate as magistrate is not the onely deputie , delegate , and vicar of christ as mediator ; for if christ as mediator have a substitute and deputie , such as the magistrate as the magistrate , who beareth his bloodie sword to cut off the enemies of the church , and to fight for christ : then . christs kingdome surely should be of this world. . by the same reason , since as mediator he is priest , and a high priest to offer a sacrifice to god , as all priests must doe that are proper priests heb. . . c. . . c. . . c. . , , . &c. there must be priests under christ properly so called , to offer some bloodie sacrifice satisfactorie for sinne , which is blasphemie to say , i meane proper priests ; for otherwise in a figurative and borrowed sense , all beleeevers are priests to offer themselves to god , rom. . . revel . . . . pet. . . but not the deputies of the high priest iesus christ , and by the same reason he must have prophets under him that are vicars and deputies , which is unpossible for christ as prophet and great prophet , is essentially lawgiver , and the author of cannonick scripture , and he who really by a supernaturall power teacheth the heart , but so he hath no deputies , nor any ministers or prophets , nor any under law-givers , or under prophets , which by an action or any active power communicated to them , can as under lawgivers devise any part of law or gospell or any other part of cannonick scripture , or have any active influence supernaturall to make a new heart : hence all our divines say , christ as mediator and king of the church hath no deputies , neither king , nor high priest , nor pope , nor saint . . it must follow , that the magistrate who as magistrate beareth the sword , is not the head officer of the church under the mediator ; for as magistrate he must act with the sword , upon the church as the church , and the ministers of the gospell as they are such ; whereas when the magistrate doth act as magistrate on the ministers with the sword , he doth it on them as men erring and sinning : but onely so he procureth as a magistrate the spirituall good of the church as the church , indirectly and by the sword , in driving away hereticks and wolves from the flock . that church which is the pattern and rule to all the churches unto the end of the world , in those things that belongeth to a church , as a christian church , must be our rule and paterne in government : but in the apostolick church of jerusalem , antioch , ephesus , thessalonica , corinth , galatia , philippi , colosse , the seven churches of asia , planted and framed up as perfect christian churches , by the apostles , the magistrate was not the only supream governour of churches ; nor did the apostles , elders and teachers in those churches , nor the church , act , preach , dispence the sacraments , rule , governe as servants , under , and through , and from the authority of the magistrate or king , as his vicars , deputies , and servants ; but by immediate authority from iesus christ placed in them without the interveening mediation of magistrates ; ergo , that church should be the patern of our church , though the adversaries deny the proposition , to wit , that the apostolick churches as apostolick , should be our patern in all things in regard that the magistrates were then heathens & enemies to the church and gospel , and so de facto , actually , and by accident could not be the supream officers and governours of the church ; yet now , when we have christian magistrates , that are nursefathers to the church , and beleevers professing the gospel , such as david , solomon , iosiah , iehoshaphat , and ezekiah , and other godly princes of israel and iudah were , and therefore that the church , as it is a generall , both to the iewish and christian church , should be our paterne in government ; yet we have ( though i say , they deny this major ) a great advantage of the adversaries in these . . we have the first christian church to be our paterne , and the new ierusalem that came downe from heaven , from god , revel . . . the mother of us all , gal. . . which is builded upon the foundation of the apostles and prophets , jesus christ himselfe being the chief corner stone , ephe. . . to be our rule and paterne , and all that was prophecied , though not compleatly in all the degrees of the church of the apostles , was then fulfilled , as touching the essence of a church . . yet here the magistrate was no chief officer . . the adversaries must prove moses , david , solomon , and those godly kings , as kings and magistrates , and virtute officij , were supream rulers and church-officers , and so that constantine , and all the godly princes and emperours , were , by vertue of their office , as magistrates , all such prophets , as were moses , david , solomon : for certainly , they as prophets wrote scripture , had the form and structure of the temple revealed to them of god , received laws from god for the priests : if our kings as magistrates now can do the like , we shall then say something to their headship over the church . . and if they reformed religion in the time of the defection of the priests , when they were holy and zealous , and walked with god , and did right in the sight of the lord like unto david , such as jehoshaphaet , josiah , when the priests were corrupt : we shall grant the like to parliaments made up of josiahs and ezechiahs ; when the assembly of divines are corrupt , heterodox , and all the pastors have corrupted their wayes . . civill punishing of church-men when they are hereticall and scandalous , we heartily yield to magistrates . but that magistrates as such should excommunicate and admit such to the sacrament , and reject other such , and rebuke , or , that the magistrate as the magistrate , did of old judge between the clean and the unclean , cast out from the congregation and camp , and receive in , and so governe the church , is altogether unwarranttable . now the adversaries , as erastus , grant that idolaters , apostates , and extreamly prophane men , are to be cast out of the christian society , and not to be suffered there ; and also that dogs , and swine , and apostates , & persecut●rs , are neither to be admitted to hear the word , nor partake of the sacraments : so also mr. pryn , if magistrates must cast them out of the church by vertue of their office , and judge as magistrates who are prophane , and who truly feare god , and who are dogs and apostates , who not , surely then magistrates as magistrates must discerne between the cleane and the uncleane , as priest ▪ of old , and must separate the precious from the vile , as the prophets did of old , and so were the mouth of god , and must stand before the lord , le● . . . then must magistrates as magistrates be pastors called in the pulpit as well as in the throne , and the bench , and that by vertue of their calling , which neither erastus , nor the reverend mr. pryn will owne . now if the elders of the church with the consent of the people , must cast such out of the church , and from communion in the holy things of god , here is in expresse termes the very ecclesiasticall excommunication which mr. pryn denieth to be an ordinance of god , and yet it must be commanded by iesus christ in these words , mat. . . give not holy things unto dogs , and therefore keep not in church communion the prophane , and ( by the way ) mr. pryn to me yeeldeth the cause , and granteth that excommunication and suspension from the sacraments , doe both fall under this precept of christ , mat. . that which falleth under a command of christ , to me is a divine ordinance . . he saith also , reasoning against are suspension from the sacraments , obstinate scandalous sinners make no conscience at all of receiving the sacrament , and voluntarily suspend themselves there-from , in case they be freely admitted to other ordinances , it being onely the totall exclusion from the church , and all christian society ( not any bare suspension from the sacrament , ) which worketh both shame and remorse in excommunicate persons , as paul resolveth thes . . . cor. . . compared with cor. . to v. . . this is , in terminis , excommunication proved from divers places of scripture , for it is a totall exclusion from the church , and all christian society , working shame and remorse as paul resolveth : we seeke no more , pauls resolution to us is a divine right . those words of that learned and reverend man have ( give me leave by the way to say , for i hope worthier then i am , do answer fully all he hath said in this subject ) all that we crave . for . obstinate men will voluntarily suspend themselves from the sacrament : ergo , the church should not suspend them onely , but also excommunicate them ; i grant all , if they be obstinate , they are to be not only suspended , but also excommunicated ; ergo , they are not solie and onely to be suspended , pro hac vice , for this time ; it followeth no waies , all that this reverend lawyer saith against sole suspension from the sacrament of an obstinate offender , is nothing against us ; if he be obstinate , he is not onely to be suspended from the sacrament , but also if he goe on in refusing to heare the admonitions of brethren , and of the church , he is to be excommunicated ; ergo , he is not first , hac vice , to be suspended from a confirming ordinance given to those onely who are supposed to have the life of faith , and can onely eat and drinke spiritually and by faith the body and blood of christ ; it followeth not . i thinke mr. pryn would not have hereticks and apostates suddenly and at the first totally ( as he saith ) excluded from the church , and all christian society , sure we owe some gentlenes and patience even to them , if god peradventure may give them repentance to scape out of the snare of the devil , tim. . . , . yet if an heretick and apostate that same day that the lords supper were to be celebrated should deny the resurrection , and iesus christ to be god blessed for ever , and not equall with the father , nor consubstantiall with him , and withall should that same day have offered his childe to molech , and yet professe his desire to come to the lords supper , professing he had tryed and examined himselfe , and his desire to come to eate and drinke with iesus christ the great prophet of his church ; would not mr. prynne thinke he should not be admitted to the lords supper , and yet that he should not totally be excluded from the church , and all communion from the church and holy things of god ? i should think if he cannot be presently excommunicated , yet he should not be admitted to the sacrament , for sure he cannot but be in a doggish and swinish disposition in one degree or other : and my reason is , he is as erastus saith , non rectè institutus , not rightly instructed , but heterodoxe , and so cannot try and examine himselfe , while he be better principled in the faith : so a suspension for a time from the lords supper , and ex natura rei , without totall exclusion from the church and all christian society , were as necessary , ( whether the magistrate or church suspend , i dispute not now ) as a degree of punishment , or a preventing of eating of damnation is necessary hi● & nunc : o , but saith master prinne , christ knew that iudas was worse than an heretick , and yet he denied not to admit him to the supper ; ergo , though we knew such a one , the sacrament being a converting ordinance , it followeth not that we should debarre him from the sacrament . ans . whether iudas did eat the supper of the lord , or not , i think nothing of the matter ; only master prinne hath duram provinciam , and a very hard task to prove it from scripture , if i were to examine his book , i should deny his consequences from the evangelists , for not any of them can prove that iudas did communicate at the last supper . but , . christs example in this being an act of christ , as god , permitting the greatest hypocrisie on earth , is no rule to the church to give the lords supper to iuddasses ; first , iudas was visibly and infallibly to christ , a man who deserved to be totally excluded out of the church and all christian societie , and to christ a knowne traitor , a devill , an hypocrite ; ergo , as christ did not exclude him out of the church ; neither should the saints now exclude from their society ; nor should the christian magistrate ( as erastus and master prinne thinketh ) exclude iudasses and knowne traitors , and knowne devills , and knowne children of the devil out of the church ; this is to erastus and master prinne both absurd . . christ did eat and drink with iudas knowing him to be all these ; ergo , we may eat and drink with knowne traitors also , the contrary is a truth , cor. . , . . thess . , , , rom. . . evident enough . . christ preached the gospel to those that he knew sinned against the holy ghost , to the pharisees who persecuted christ to death and others , math. . , , , . ioh. . , , , . ioh. . , . ioh. . , , , . ioh. . , . ioh. . , . and this is by the exposition of erastus l. . c. . pag. . . and master prinne his vindication , pag. , . to give holy things to dogs : so mr. prinne saith , that by doggs and swine , are meant only such infidels and heathen , who refuse to imbrace and beleeve the gospel , or harbour or entertain the preachers of it , ( of which the text is principally intended ) as well as the sacraments , or of such open contemners , persecutors of the gospel and ministers , who runne upon and teare the preachers thereof , trampling the pearls of the gospel , and the tenderers of them under their feet , as the text resolves in terminis , mat. . . mat. , , . luk. ▪ . act. . . or open apostates . . pet. . , , , &c : hence by this we may give the pearls of the gospel to such dogs as the pharisees , for to them christ tendred the pearle of the gospel . . christ might have hindred , being god equall with the father , the pharisees and iews to malice him ; ergo , he being above the laws that he gives to us , doth not in this example warrant us to cast the pearls of the gospel to such as we know to be iudasses , pharisees , and malicious haters and heart-murtherers of christ . . there is not the like reason of preaching the word , and dispensing the seals , . because the word is a converting ordinance out of question , and preached to heathen and to the non-converted , though they refuse to imbrace and beleeve the gospel , and refuse to entertaine the preachers of it : as is clear , act. . , , , . tit. . , , , . tim. . , , . the texts that master prinne alledgeth , that the gospel should not be preached to heathen who refuse to imbrace and beleeve the gospel , to wit , mat. . , . luk. . . act. . . are to no purpose , for mat. . luk. . is but a temporary commandement , given for a time , that the disciples should depart from those houses of iudea ( there is nothing of the heathen ; but by the contrary the apostles are forbidden to go to samaritanes or gentiles at all , mat. . , . ) who would not receive the peace of god in the gospel , which precept the apostles in the story of the acts , did not observe ; but preached the gospel to many heathen who refused to imbrace and beleeve the gospel : as act. . and . and . . the place , act. . . is meant of the blaspheming iews , to whom paul preached long after they persecuted and stoned the prophets , and had killed the lord of life , act ▪ . and . and . and . mat. . , . . those places , are to better colour of purpose brought by arminians , and socinians to prove , that the gospel is preached to people for their good entertainment thereof , and denied to others for their unworthinesse , and because they will not welcome it ; so the arminians in the conference at hague , pag. , , . god sendeth the gospel not according to his absolute will , sed ob alias causas in homine latent●s , for secret causes in man. arminius against perkins . p. . the will of god in sending the gospell , hath causes in the will of man according to that , habenti dabitur : so corvinus ad wallachros , p. . socinus comment . in . epist . ioh. c. . p. . saith the same : and mr. pryn is pleased in the same sense to cite them , i conceive imprudently , for i beleeve that reverend and learned man doth hate those impious sects , the enemies of the grace of god ; but truly if this be a rule to pastors to spread the gospell , that they are to offer and give the pearle of the preached gospell to those that willingly receive it , and harbour the preachers , and presently to depart and preach no more the word of the kingdom to those who refuse it , as the places mat. . . & luke . . carry that sense , because they are heathens who refuse to embrace and beleeve the gospell , and harbour the preachers , as ( the worthy divine saith , ) conceiving that to be a casting of pearles to dogs and swine ; i see not how the preachers & spreaders of the gospel to the heathen , are to beleeve that god out of meer grace , & the good pleasure of his will , without respect to good or bad deserving , sendeth the gospel to some , and denieth it to others . . though the sacrament of the supper be a converting ordinance in this sense , that it corroborateth faith and conversion , where it was once , and so applyeth the promises to one who before beleeved , yet it is not a converting ordinance , that is to be administred to one dead in sins and trespasses , as the word is , for then at the first sermon that ever is preached to a heathen , if he should say , though for base & worldly ends known to the church that he desired to have the sacraments , we are obliged to beleeve that he sincerely desireth these seals , and instantly at the same sermon to baptise him , & administer the other seal of the lords supper to him ; for how can we deny converting ordinances to those who desire them ? say our adversaries . . an ordinance that cannot be dispensed to a heathen , remaining a heathen , and to an unconverted man knowne to be an unconverted man , is not an ordinance that ought to be dispensed , as the ordinance of the word , and as the first converting ordinance , to so many as we may safely dispense the word unto , and if it be first a converting ordinance , as the preaching of the word is ; then it is to be dispensed to all those to whom we are to preach the word . but erastus and mr. pryn grant , we may preach the word to heathen remaining heathen , and if they deny it , ( as they yeeld it ) the apostles did preach the gospel to the heathen remaining heathen , but they never admitted , nor can we admit to the lords supper heathen remaining heathen , nor could the iewes upon the same ground , admit to the passeover the uncircumcised : now then the preaching of the word to some cannot make the church and preachers guilty of casting pearles to swine , and of partaking of their si● , whose hearing is not mixed with faith ; and yet if the church and ministers should admit to the sacraments heathen remaiing heathen , they should prostitute holy things to dogs , and be guilty of an heathen mans eating of his owne damnation ; hence this assertion of mr. prynne must be a great mistake , that ministers may as well refuse to preach the word to such unexcommunicated , grosse , impenitent , scandalous christians , whom they would suspend from the sacrament , for feare of partaking with them in their sinne , as to administer the sacrament to them , because ( saith he , ) unprofitable hearing is as damning a sinne , as unworthie receiving of the sacrament : . because there is and may be discovered to bee in the congregation , persons as unworthy as heathen , such as simon magus , yea , latent iudasses , parricides , who are in the visible church while god discover their hypocrisie ; but we may lawfully preach the word to men as uncapable of the word as heathen , and as unworthie ; as christ and the apostles did , who did not contravene that , cast not pearles to swine , yet we cannot give the sacraments to men knowne to be as scandalous , uncapable , and unworthy as heathen ; but we must prostitute holy things to dogs , and partake of their sinne ; for this is non causa pro causa , that mr. prynne bringeth , to say we may as well refuse to preach the gospell to scandalous impenitents , as to administer the sacrament , without partaking of the sinnes of either , because unprofitable hearing is as damning a sinne , as unworthy receiving the supper ; this because is no cause : it is true , they are both damnable sinnes , but how proveth he that preachers partake equally of both ▪ i can shew him a clear difference which demonstrateth the weaknesse of this connexion . . vnprofitable hearing of the gospell in a heathen is as damning a sin , as hypocriticall receiving of the sacrament is a sinne , they are not equalia peccata , but sure they are ●què peccata ; but i may preach the gospel to a heathen , and not partake of his sinne of unprofitable hearing , for i may be commanded to preach to a heathen remaining a heathen , as paul preached to felix , to the scoffing athenians , to the persecuting iews , and giving obedience to the command of god , freeth me from partaking of his unprofitable hearing ; but i cannot administer the lords supper to an heathen remaining a heathen , without sharing in his sin ; and suppose a heathen remaining a heathen would croud in to the lords table , as of old many heathen fained themselves to be iewes , desiring to serve the time , sam. . . yet i should partake of the heathens unworthy receiving , if knowing him to be a heathen serving the time , and crouding in amongst the people of god , i should administer the lords supper , because i have no command of god to administer the lords supper to a heathen man , nor could paul administer the sacrament to the scoffing athenians , or to felix , without taking part with them in their prophaning of the lords table . . the necessity of preaching the word , it being simply necessary to the first conversion of a sinner , putteth pastors in a case that they may , and ought to preach the gospell to heathen , and to thousands knowne to be unconverted without any participation of their unprofitable hearing , and the non-necessity of the lords supper , or the seale of the covenant , and the nourishing of their souls to life eternall , who visibly and to the knowledge of those who are dispensers of the sacrament , prophane , and abominably wicked , putteth those same dispensers in a condition of being compartners with them in the prophaning of the holy things of god , if they dispence the bread to those that are knowingly dead in sinnes , so the gospell may be taught in catechisme to children , deut. . , . tim. . . exod. . , . gen. . . prov. . . because there is a necessity they be saved by hearing , rom. . . cor. . . but there is no necessity , but a command on the contrary , that the lords supper be dispensed to no children , nor to any that cannot examine themselves , and they may be saved without the sacrament , but not ordinarily without the word ; nor were it enough to forwarne apostates , and persecutors , and hypocriticall heathen , and children , that if they eate unworthily they eate their owne damnation , as mr. pryn saith , and yet reach the sacrament to those , for the dispensers then should ●ast pearls to some dogs and swine contrary to mat. . . and they should be free of the guilt in polluting of holy things , if they should give them a watch-word , say they were about to prophane the holy things of god , before they committed such wickednesse . nor doe we as mr. pryn saith , nor know we , or the scriptures any such distinction , as sealing externally to the senses of any receiving the lords supper , lawfully divided , ( sinfully it may be divided , but there is no law for sinne , no print , no authority of men for it , ) from the internall sealing , nor heard we ever of two sorts of conversion , one externall from paganisme to the externall profession of the faith , wrought extraordinarily by miracles without the word , and ordinarily by baptisme in infants ▪ and another internall from formall profession , to an inward imbracing of christ and his merits . . because the stewards and ambassadors of christ , may notdare to play with the sacraments as children doe with nuts , to seal to mens senses and fancies christ and spirituall nourishment in him , and part in his body broken and blood shed , in those who visibly have nothing of faith to their discerning , and of the life of christ , but onely senses and fancie , such as all visibly and notoriously scandalous walking after the flesh , all herericks , apostates , knowne and unwashen hypocrites have , and no more . . all heathen and unbaptized have senses , and are capable of externall washing , and externall and sacramentall eating , as well as others are , but are they capable of the seals , because they have bodies to be washed , and teeth and stomacke to eat sacramentally ? and have ministers warrant enough to dispense the sacraments to all that have senses ? but they must be within the visible church also , ere they be capable of sacraments , mr. pryn will say ; but i aske by what warrant mr. pryn alledgeth that the supper of the lord is a converting ordinance as well as the word , and that pastors may without sinne dispense the sacraments to those to whom they preach the word , but they may preach the word to heathen remaining heathen ; ergo , may they dispense the lords supper to heathen remaining heathen ? what more absurd ? yet , remaining heathen , they are as capable of mr. pryn his sense-sealing , and sense-converting sacraments , as any sound beleever . . a sealing to the senses cannot be divided from the inward sealing by the spirit ; neither in the intention of god , for the externall sealing without the internall is hypocrisie , and god cannot intend hypocrisie , nor can this division be in regard of the nature of the sacrament , for it doth seal to us our spirituall nourishment in christ , except we sinfully separate the one from the other , and sin is no ordinance of god. . what word of christ hath mr. pryn for extraordinary conversion of men by miracles without the word ? he must conceive with arminians and socinians , that many are converted that never heard of that precious name of iesus , without which there is no salvation , act. . . or of a faith in christ , as moses amyraldus dreameth , without the knowledge of christ , and may write books de salute ethnicorum , for this externall conversion doth lead of its owne nature to internall conversion and salvation : this may make us fancie somewhat of the salvation of aristotle , seneca , cicero , aristides , scipio , regulus , without the law or gospell , this way of extraordinarily saving men by miracles without the gospell , is the doctrine of arminians and socinians ; so say the arminians at the synod of dort ▪ pag. , . those whom god hath deprived of the gospell , he hath not precisely rejected them from a communion of the benefits of the gospell . adolphus venator . adver . dracenos p. . saith , the heathen are saved without the gospell , if they ●●n but pray , ens entium miserere mei , socinus praelec . thelo . c. . telleth us of an inspired word that saveth us , called verbum interius . you may please schoolmen thus , such as granadus contr. . de grat . tract . . disp . . numb . . did . ruiz . de predesti . se . . numb . . alexand. alens . . p. q. . memb . . art . . de bonis philosophis sic credo , &c. roa . lib. . de provident . quest . . n. . vega lib. . in trident. cap. . enriquez tom. . de ultimo fine , c. . num . . quod lib. . quest . . vasquez . par . disp . . and c. . soto lib. . de nat . & grat . c. . ad . . francis . sonnius in demonstrat . tract . . de consiliis c. . camerarius lib. . de grat . c. . & lib. . c. . who doe all of them send all the good philosophers and white morallists to heaven by miracles , inspirations , extraordinary workes of providence , and that without any rumour of christ and the gospell ; famous papists to their owne shame , yeeld that divine faith cannot be produced by miracles . andradius saith often they may be false . maldonatus saith , that no necessary argument of faith can be drawn from miracles . gregorius de valen. saith , miracles give us no infallible certainty of doctrine . bellarmine saith , miracles cannot convince the minde . durandus giveth a sure reason why miracles cannot produce faith ; because ( saith he ) suppose it were known of it self , that this miracle of the raising e. g. of lazarus were true , yet it is not known by it self , that it testifieth that this is a true doctrine which he preacheth who worketh the miracle . mr. prynne then hath put the salvation of those who never heard the gospel upon extraordinary pillars , when he bottometh them on miracles without the word , which are extraordinary rotten pillars . . the lords supper , of which we now dispute , is not the mean of our first conversion , from formall profession , to inward embracing the gospel : for the word must go before , and not simply the externall letter of the word ; but the word first believed and received by the efficacions working of the holy ghost : and so the word is indeed the first converting ordinance ; and so the lords supper is given to one who already believes , and the sacrament concurreth as a mean to make good , corroborate , and increase the conversion which was before . mr. prynne might have spared his pains in proving , that the lords supper is a converting ordinance , because it applieth christ ●o u● : we grant it to be a converting , and quickning , and lively applicatory ordinance : but how ? he may know that what ever ordinance addeth a new degree of faith of conversion , of saving application of christ and the promises , must be a converting ordinance : but it is so converting , that it is a confirming ordinance , and necessarily it presupposeth faith and conversion already wrought by the word ; it is not a first-converting ordinance , such as is the word ; but as nourishing or accretion is a sort of vitall generation in the body of a growing childe , so as physicians make nutrition in children to be aggeneration , or , congeneration , or a vitall generation with , or in the body , and it presupposeth the first generation , by which life is given to the childe ; now nourishing doth not give life , things void of life are not capable of nourishing ; therefore nourishing is the continuing of life , and as it were prorogated and continued generation : so here , sacramentall eating by faith , is a spirituall feeding and nourishing of the soul on the crucified lords body broken , & his blood shed , it is not the act of our first conversion : regeneration is sealed in baptisme , and christ given as sealing and confirming regeneration ; but the lords supper is that which exhibiteth christ to us as food , and sealeth our spirituall growing and coalition in christ : i say not this , as if the church could give the supper of the lord to none but such as are inwardly and really regenerated , but to shew that the church taketh such as are externally called , to be internally called when they dispense this supper to them ; & that they are nearer christ then those that hear the gospel ( which heathen may do ) ere they can be admitted to the supper . and this erast . every where , and mr. pryn , in terminis teach when they say , that those that are recte instituti , rightly instructed , who earnestly desire the lords supper , professe sincere repentance , and promise amendment , are only to be admitted to the sacrament , and those only excluded who are convicted to be grosse and scandalous , and obstinate offenders . whence it is clear they professe repentance , and to the church they are converts , who are to be admitted to the supper before they come to the lords supper : now this must be done by the word preached , and received by faith in profession ; ergo , this supper in the church-way , cannot be dreamt to be a mean of their first conversion , far lesse in foro dei , in gods court , can men first receive the lords supper having never heard the word , and then be converted in foro dei , really and inwardly , by receiving the lords supper ; then might the sacrament , before and without the word , be given , if it be a converting ordinance belonging to all to whom the word belongeth : for mr. prynne saith , it can be denyed to none within the visible church . and what reason , if it be no lesse the first converting ordinance , but that it may be administred to those that never heard the word , and are members of the visible church ? and by this mr. prynne cannot deny , but the lords supper should be dispensed to infants and children , who cannot try themselves , nor yet discern the lords body : yea , those that are convicted of obstinacy in scandalous sins , are members of the church ; for how could they be judged , convicted and sentenced , if they be not within ? cor. . . ergo , their being members of the church , is not enough to admit them to the lords supper , except they be to the church otherwise qualified and fitted for it . and this doth clearly evidence , that the word of the kingdom may , & ought to be preached to many within the church , that they may be converted to whom the supper is not to be dispensed , that they may be cōverted , which is enough for our point to exclude promiscuous admission of all to the supper ; and to prove some other qualification must be requisite , in those that come to the supper before the ministers , ( without violation of the holy things of god , and being guilty of not distributing aright ) can administer the supper to them ▪ and this is another visible qualification then is requisite in those that hear the word : for erastus and mr. prynne require , that all that come to the supper be rightly instructed . . that they promise amendment of life : but they cannot say , none are to be admitted to hear the word , while they be qualified thus ; you exclude the ignorant from the sacrament , do you exclude the ignorant from hearing the word ? farther , i desire to be resolved , why erastus and his require any qualification at all in the one , more then in the other , according to their way : for suppose persons baptized be only negatively blamelesse , and not visibly scandalous ; yet erastus and mr. prynne cannot deny the supper to such . suppose they know not whether they be as ignorant of god as indians , and suppose they promise no amendment , and do positively professe no repentance at all : . ministers can deny no converting ordinances to persons , because ignorant ; for if the supper of the lord be a converting ordinance , it shall convert men from their ignorance ; and an indian ignorant of christ , ought to be baptized , to the end , that baptisme may convert him from his ignorance . now i think our brethren cannot say this , and therefore they must yield , that ministers dare not admit all within the church to the seals , except they would be guilty of their sin , in eating to themselves damnation ; and yet they dare not debar the ignorant within the church from hearing the word , and so are no way compartners with them in the sin of unprofitable hearing . . mr. prynne may here see some ignorants debarred from the lords supper ; yet i hope he would not be so rigid as to excommunicate all ignorants , because ignorant : the most rigid novatians would condemne that : and here is sole suspension without excommunication , which mr. prynne saith is not to be found in all the word of god. i wondred much when i read those words of the learned and reverend master prynne : that god , who bestoweth no ordinances on men in vaine , must intend in instituting the supper , that visible morall unregenerate christians , may be converted thereby , as well as reall saints be confirmed : to which i reply : . neither word nor sacraments , nor any thing on the part of the almighty can be intended in vaine , though the end of the ordinance be not obtained , i should have expected some such divinity from the pen of arminians and socinians , who make god to intend the salvation of all , and every one in both the promises of the gospel , precepts and sacraments , and yet he falleth from this end : so you may read , in arminius anti-perkins , pag. . that god is disappointed in his end , in both law and gospel , and god shooting beside his mark misseth the salvation of many , say the remonstrants at the synod of dort , pag. . and in their confession , c. . sect . . and because socinus thought it hard thus to take from god wise intentions ; he did no lesse then blasphemously deprive him of his omniscience : so socians contra puccium , c. . and in prelectionib . theolog. c. . made all things that are contingently to come , uncertaine to god : but if you speak of intentio operis , non operantis , that the supper , in its nature , is ordained ( this may rather be your meaning ) that morall men like cicero , and seneca , and iudas , and the like , ( for all are alike in regard of the nature of the ordinances , and of that which is the genuine intention not of god , but of this sacrament ) then you speak not of the supper as divided from the word , but as the word going before the sacrament hath converted the man , and the sacrament following doth adde to and confirme in grace . so , sir , you depart from the question , for we grant that the sermon going before in the same day of the celebration of the supper , may , and doth convert ; and thus if an indian heare a sermon , to which the celebration of the supper is annexed , if he be converted by that sermon ( as you teach the heart in those , is only knowne to god , the church is not to judge ) he may forthwith , ere he be baptised , come at the same time to the lords supper , which were much precipitation , little speed , and so the word formally converteth , not the sacrament ; but if you mean that the sacrament formally , as the sacrament is of its nature a mean of converting a morall seneca , you mistake the nature of the seal , very farre , god never intended that food as food should give life to the dead , the supper as the supper is spirituall food , and presupposeth the eater hath life , and how gate he life but by the word of god ? . doth the sacrament as the sacrament humble or speak one word of the law ? doth the sacrament say any thing here , but christ died for thee , o seneca , and there is a pledge of his love in dying for thee ; and the like it speaketh to iudas , as master prinne thinketh , and can this convert a morall man never yet humbled for sinne ? but i have gone thus out of the way in this purpose , i returne and desire pardon for this digression , not ( i hope ) fruitlesse at this time . if the magistrate be the chiefe church-officer , how is it that the church was without christian magistrates in the apostles time ? then is there no exact paterne of a christian church , what it should be , de jure ? hath christ in the new testament not moulded the church , the second temple in all the dimensions of it , as moses , david , solomon , did by immediate inspiration shew us the measure of the first tabernacle , sanctuary , and temple ? finally should cesar , suppose he had been a christian , have received imposition of hands from the elders , a● his deputies the ministers do ? and be over the church in the lord as king ? and receive accusations against elders , ordaine elders in every church , put out and cast out the unworthy ? only for the iniquity of the time , ministers were forced to do these ? erastus and his have not one word of scripture for this , or were the keys of the kingdome of heaven given to cesar ? and because cesar was without the church , therefore peter received them , matth. . while cesar should be converted , what scripture have we for this ? for to rule the church as the magistrate doth , is an act of the magistrate performed by power of the sword : whether the magistrate do rule in his owne person , or by his deputies and servants ; ergo , the apostles governing the church medled with the sword , which christ forbade , luk. . , . rom. . . luk. . , . and all the pastors and teachers now in the exercise of discipline do usurpe the sword ; yea , if they be the deputies of the magistrate in dispensing word and sacraments , they must use the magistrates sword as ministers of the gospel ; for what servants do in the name of the supream swordbearer , that the swordbearer must principally do by the servants , so ministers by this use both swords . . that the magistrate cannot be the chief officer of the church is thus proved , he who is subject himself to heare the church , and to submit to those that watcheth for his soul , and to be put out from amongst the midst of the church ; if he be scandalous , is not the principall governour and head of the church to command all : but all christians , and so the christian magistrate is such , for if god accept not the persons of men , those places , matth. . if he hear not the church , &c. heb. . . and cor. . , , , , . must tye the christian magistrate , except god have excepted him ; but god hath no where excepted the magistrate , but as david had gad , nathan and other see●s ; so the magistrates now have some to watch for their souls . the proposition is proved , because if the magistrate be supream to command elders as elders , both in doctrine and discipline , and in all ecclesiasticall censures , then the magistrate as the magistrate cannot be under the elders and ministers as such , for that involveth a contradiction ; that pastors as pastors should watch over the souls of magistrates that they erre not , and oppresse not in judgement , and that the magistrate as magistrate should be over the souls of pastors to watch for them in the same kind ; if any object that the pastors as pastors have souls , and therefore they must have some to watch for their souls ; and therefore can neither be supream , nor excepted in those places , mat. . heb. . cor. . it is answered by granting all of this or this single pastor , but not of the whole company ; for when they erre , we know not a whole communitie over them , but those of the catholick visible church ; and if they erre , the kings of the earth here may command them to do their duty under paine of bodily censure , and punish them : but none are above them to watch for their souls , that we know ; but they by office , watch both for their owne souls , and for the souls of others , even as the king governeth himselfe and the people both politically . . whatever power in matters of christs kingdome or the government thereof , the magistrate hath , that must be given of christ , who only can appoint elders and officers over his owne house , but no where in scripture find we any such power given to the magistrate ; ergo , we are to beleeve he hath not any such power . the proposition is true , because christ being a perfect lawgiver and king , doth give lawes for his owne house , as particularly as moses did for every severall pinne in the lords tabernacle , and david and solomon for the temple : the assumption i prove ; because the government of christs house is spirituall , as the weapons of their warfare are not carnall , cor. . . and it is in binding and loosing , forgiving and retaining sinnes , by the power of the keys of the kingdome of god given to the church , and to such as are sent , as the father sent his son christ , matth. . . & . . ioh. . , , &c. but magistrates as magistrates do punish sinnes with the sword , rom. . . but not forgive sins , nor binde and loose in earth or heaven , nor exercise any spirituall power , nor deal with the consciences of men , no more then they cure the diseases of the body , though indirectly and externally they take care that there be physicians who can cure diseases . the power of governing the church is the supream power under christ , which can say to the magistrates power , we must obey god , rather then men : but no such supream power agreeth to the magistrate as magistrate : for ministers as ambassadors of christ , can and may preach , binde and loose , rebuke , excommunicate against the will of the magistrate , though he command the contrary , as prophets have rebuked kings , jer. . . & . , . sam. . , , . king. . , . mark . , . the magistrate as the magistrate can do none of these : nor hath he power to command the ministers of christ by way of privation ; but only by way of accumulation he may command them to do their dury , and to preach the gospel soundly , and forbid and punish the preaching of false doctrine the same way . whatever power christ hath given to his church , that the christian magistrate , when he becomes christian , cannot take from the church : but christ gave to the churches of jerusalem , antioch , ephesus , corinth , to the seven churches of asia , &c. a full power to dispense the word and sacraments , to govern the churches , to censure wolves and false teachers , who draw disciples after them , in synods to condemne perverters of soules , and refute their doctrine , to put out incestuous persons , to excommunicate such as will not hear the church , and a power to reject a heretick after twice admonition , and to rule well the church , as they should rule their own house , and to rule well , and to labour in the word and doctrine , &c. when they had no magistrates at all to rule and govern them as a church . now if the church be a perfect visible body , society , house , city , and kingdom of jesus christ , in esse & operari , in being and all church-operations ; then the magistrate , when he cometh to be christian , to help and nourish the church , as a father he cannot take away and pull the keys out of the hands of the stewards , and throw the rod , authority , power to rule , govern , binde , loose , convene in christs courts and assemblies from the church , and inthrall the church : this evidenceth how falsely some say , that the church as the church is without a magistrate , as an army without a commander or leader , a ship without a pilot , a body without a head . when the church in the apostles times wanting a magistrate , was a perfect spirituall body , gathered , edified , attaining to the unity of faith , eph. . , , &c. cor. . . rom. . , , &c. builded upon the foundation of the prophets and apostles , eph. . . feed by their own pastors , act. . . sufficiently secured by jesus christ from wolves , . . golden candlesticks perfect and intire , christ walking in the midst of them and praised and commended of christ , rev. . . & . , , . ver . , , . cap. . , , . coming behinde in no gift , cor. . . in covenant with god , casting out the incestuous , cor. . separated from idols , cor. . , , . espoused to one husband christ , cor. . . established in the faith , and increasing in number daily , act. . . yea , the churches had rest throughout all judea , and galile , and samaria , and were edified , walking in the ●ear of the lord , and in the comforts of the holy ghost , and were multiplied , act. . . now if the christian magistrate be their only head and chief feeder , and all elders but his servants , edifying à & sub magistratu , from and under the magistrate : how were they edified , and the compleat house of god , the house wanting a head , and the church of the living god , without the chief feeder and shepheard the magistrate , when all this time the lord set spirituall pastors and watchmen over them ? it is true , it might be some defect , that they wanted a christian magistrate , who was their nurse-father and keeper , and avenger of both tables of the law : but this defect was . a defect of the church , as men who may be injured , and do violence one to another as men , if they want one who beareth the sword to be avenged on evil doers : but it is no defect of the church as the church . . there might be some defect in the church as a church , in this regard , that without the magistrate his accumulative power , the edification of the church extrinsecally might be slower , church laws lesse vigorous extrinsecally without the sword , and evil doers might infest the church more ; but there should be no privation or intrinsecall defect , or want in the church , either of an officer , or integrall part of the church , because they wanted the magistrate . . when the first three hundreth year , the churches wanted christian magistrates ▪ afterward constantinus convocated the councell of nice against arrius , yet professing that he was episcopus , without . after him the empire being divided into three , constantinus , constantius , and constans , the second adhered to arrius & oppressed the godly . constans and constantinus lived not long : though jovianus , theodosius , elder & yonger , gratianus , martianus , were favourers of the church , yet most of the northern kings were persecuters . in the sixth hundreth year , they began to be obstinate favourers of heresie . in the west antichristianisme , in the east mahumetisme rose ; for the most part the church wanted godly magistrates , and alway hath wanted . whatever power or means of life christ hath given to his church or pastors for the edifying of their soules , either in doctrine or discipline ; by these is the holy ghost efficacious on the hearts and conscience of the people of god , as immediatly given by iesus christ , without the mediation or intervention of any other means . but christ hath given power and means of life to preach the word , to admonish , rebuke , excommunicate to the church and pastors , by which the holy ghost worketh efficaciously on the hearts of the people of god , which god hath given immediatly to the church and pastors , especially in the apostolick church , when there were no magistrates ; and the holy ghost is no wayes efficacious in the hearts of the children of god , by the laws , statutes , and sword of the magistrate ; ergo , god hath given to his church and pastors , & not to the magistrate , power and means of life , in which the holy ghost is effectuall , and that immediatly and not to the magistrate . or thus : whoever is the supream officer and head of the church , having under him all church-officers as his servants , by such god is effectuall in the consciences of men : but pastors , teachers , elders are such , and no wayes the magistrate : ergo , the proposition is thus made good by the word of reconciliation , and the rod of the lords power in the hands of men : the holy ghost worketh efficaciously in men : now the question will only be , to whom this word of reconciliation is committed , and the rod of god ; the scripture saith to the ministers , never to the magistrate , cor. . . and hath committed to us the word of reconciliation ▪ ver . . now then we are ambassadors for christ , cor. . . though i should boast somewhat more of our authority which the lord hath given us for edification , cor. . . if i come again i will not spare , cor. . . what will ye ? shall i come unto you with a rod , or in love ? tim. . . act. . . . . cor. . . do not you judge them that are within ? matth. . , & . . ioh. . , . this word is no where committed to the magistaate , nor is the holy ghost efficacious by the laws and sword of the magistrate to convert souls ; we know not magistrates to be ministers by whom we believe , but ministers only , cor. . ver . . nor is the sword a kindely and intrinsecall mean of conversion . this argument may be further confirmed by all the notable differences that the scripture holdeth forth to be between the magistrate and the ministers and church : as . the church judgeth only those that are within the church , cor. . , . the heathen magistrate may ●udge both those that are within and without the church , and every soul is under his power , rom. . , , . tit. . , . tim. . , , . pet. . , , . matth. . . and by these same scriptures , the christian magistrate being a lawfull magistrate , having under him both believers ▪ and heathen , may and ought to judge both ; ergo , the magistrate as the magistrate cannot judge those that are within , by the word as the church doth , but only in some common coactive way , by the sword , to compell them to do their duty . . the magistrates kingdom is of this world , and he may fight with his sword to defend his own subjects , and his subjects may fight for him : but the church and kingdom of christ , are not of this world , nor can the church as the church , and the ministers thereof fight or use the sword , as is clear , joh. . . rom. . . the magistrate beareth not the sword in vain : but he beareth the sword in vain over the consciences of men , or to judge those that are within ; for the church judgeth those that are within , with no such weapon as the bloody sword ; there is neither sword nor dagger , nor any weapon of war required in the church of ephesus , their censuring of grievous wolves or false teachers , act. . , &c. nor in the apostles and elders determining truth against perverters of souls , act. . , , &c. and . . nor in the church of thyatira , their not suffering jezabell to teach , rev. . . nor in pergamus , their not suffering those that held the doctrine of balaam , rev. . . erastus l. . c. . p. . saith , the church can kill no man with the sword. there was no sword ever dreamt of in rejecting an heretick after the first and second admonition , tit. . . let our adversaries shew what influence the magistrates sword hath here : yea , ( say they ) the magistrate may banish the heretick ou● of the church . true. ans . not out of the church as the church , but out from amongst his subjects as his subjects , whom he is to defend in peace and godlinesse . . it is evident titus had no power of the sword , but was an evangelist : paul wrote not to titus to banish the heretick , the rejecting here is a spirituall censure performed by previous admonitions . . what can the magistrate as the magistrate do to this ? . the magistrate is a lord , and hath by gods appointment a lordly dominion over those that are under him ; the minister is only a minister , a servant , a preco , or herald , and hath dominion in the church , luk. . , &c. now those over whom the magistrate hath a civill dominion as a magistrate , over those he may exercise that lordly dominion of the sword : but the magistrate as the magistrate , may use no lordly dominion of the sword over the church as the church , to preach , exhort , rebuke , admonish , excommunicate , to judge those that are within , as the church may do , cor. . . ergo , the magistrate as the magistrate , cannot be the supream and highest church officer , having under him church officers , as his servants and deputies to preach and censure as , à & sub , under and from him , because as a magistrate he carrieth not that which hath any power over the conscience , that is , he carrieth no● the word of the spirit , as a magistrate , but the sword bodily to punish evil doers . . he who by office is chief overseer and watchman in the church , he must by office keep his own vineyard , and not be put to keep the vineyard of others , cant. . . he must watch for the souls of those , whom by office he keepeth as one that must give an accompt , heb. . . he must as a speciall watchman by his office , take heed to grievous wolves not sparing the flock , speaking perverse things , act. . . and , as a watchman he must blow the trumpet , and give early and seasonable warning to the people of the sword , ezek. . , &c. yea , he must watch for the souls of ministers and teachers , and by office , rebuke , admonish , censure , and punish them , and by office judge of their doctrine and discipline , and is over the people in the lord , and to admonish them , as thes . . and worthy of honour for well ruling , tim. . . but these the magistrate as the magistrate cannot do . . he keepeth another vineyard of the civill state , he is not pastor to the church as the church , over which the holy ghost hath set him , act. . . peter . , , . he is not to give an accompt for the soul● , and for the souls of pastors by his office , he may as a christian be his brothers keeper , to teach , admonish , col. . . and exhort , heb. . . he is not by office to blow the trumpet , as ezekiel was , ezek. . , . ezek. . , , , . he is not over the people in the lord to admonish them as a magistrate , as a magistrate he only is either to praise and reward well doing , or take vengence on evill doing , rom. . . nor doth paul think nero , tim. . . worthy of double honour , all those are proper to church-officers , the proposition is necessary ; because if the magistrate be the eminent and supream watchman over the pastors , as his under deputies and servants , then must the magistrate more eminently keepe the vineyard , and watch for the souls , both of pastors and people , feed the flock over which the holy ghost hath set him , be over the people in the lord , be worthy of double honour , as one that ruleth well , and is worthy of double honour ; and that by office : now . the word never warranted him in the old testament , to sacrifice , to burne incense to minister before the lord , to carry the ark : but god separated the priests and levites for this only ; and was it such a sinne for vzziah to burne incense ; and for vzziah to touch the ark , and for any to bear the ark but the levites ? and are not these things written for our instruction ? are we all now to bear the ark ? and are we all to dispense the word and sacraments ? when paul will not have women to teach in the church , and when god hath no lesse in the new testament separated some by the laying on of hands , and appointed a ministery in the new testament then he did in the old ? . where hath god in old or new testament set downe , that all those qualifications , in an eminent manner , and as principally due to the magistrate , as he hath described the qualification of the officers of the new testament in the epistles to timothy and titus , and the ephesians , ch. . v. , , , , , . tim. . cor. . rom. . . did christ put upon church-officers in the new testament , all the proper titles , priviledges and peculiar characters of their calling , as they are the deputies of claudius , tiberius , and nero ; so they had been christian princes ? this the adversaries must prove , and must all the epistles of paul to the churches of christ , and of iames and peter , iohn and iude , which concern church-officers be written : first and principally to the heathen emperours , as they be church magistrates , and church-officers jure , though they be in very deed enemies of the gospel , de facto ? it must put erastus and all his to paines to prove , that magistrates as magistrates were separated in the old testament to sacrifice , to burne incense , to bear the ark of the lord , and priests and levites , and prophets , were only the under servants and instruments of kings , and the like they must do in the new testament : but this is carefully to be observed ; that the adversaries , though they speake of government , and some yield , as master prynne doth , that there is such a thing as excommunication , especially , cor. . yet the truth is , they deny all church-government : for i desire to know , why they give to ministers of the gospel a power to try who are hereticks , apostates , and unworthy partakers of the holy things of god ; yea , such as may ordaine ministers , and reject hereticks after admonitions ; if iesus christ hath given this power of government beside preaching the word , i aske , quo jure , by what scripture , if by no warrant of christ : then it is unjustly given to them , and the apostles and teachers then had no right to it ; if there be a right , that by office pastors should know what is soundnesse in the faith , and integrity of conversation ; and so who are to be called to the ministery , who not , who are to be excluded totally from the church , as erastus and master prynne say , who not ; then what warrant hath the magistrate to limit the ministers of the gospel in this government , such as it is , more then in dispensing the word and sacraments ? surely except the magistrate put his hand to the arke without warrant in the one , he cannot in the other . they answer , the magistrate may limit the pastors in preaching , no l●sse then governing , because he may command the pastor to preach this and this , and if he preach not sound doctrine , he may punish him ; but i answer , this is no limitting of pastors in preaching ; because this the pastors may in the name and authority of god , exhort the magistrate to execute righteous judgement , ier. . and if he crush the poor and needy , and turne a tyrant , an heretick and an apostate ; the pastors may not only denounce wrath from the lord against them , but also judge them dogs and swine , and not dispense to them the pearls of the gospel , yet this is not the pastor limiting the magistrate as the magistrate doth limit the pastor , as his ambassadour and deputie , though the magistrate take care that physitians , painters , shoomakers , professors in academies and vniversities doe their dutie in their calling , and punish them , if they therein doe amisse , yet he limiteth not the painter to draw this way , not this way , nor hath he a negative voyce in acts of art , as he pretendeth a negative voyce in church-discipline . . nor can the pastor so command the magistrate in the name of god , to execute justice , as if he become a tyrant , an heretick , an apostate , he will not only remove him from the throne , and the bench , but he will set himselfe downe in the place of the erring magistrate , and judge righteous judgement for him , or in his place : for erastus saith that the magistrate may dispence word and sacraments ( if he had time and leasure ) as lawfully as the pastor ; and i have in another place observed , that many so make the king head of the church ( and the like must be said of the little heads of inferior magistrates , as of the great head ) as he is a mixed person , partly civill , partly ecclesiasticall and sacred , that is , by office , ruler and pope . . the magistrate doth limit the pastors only in positives , and in punishing and inflicting church censures , as they command to censure scandalous persons in such and such scandals , but in no other scandals more hainous ; yet in all the challenges moved by magistrates against pastors , the magistrate never made any challenge against pastors or synod , for their sinfull omissions and want of zeal in not censuring drunkards , adulterers , hereticks , court parasites , who injoy many benefices , and leave the flock , and i give instance , in the disputes of the divines of england making the king the head of the church ; court-divines accused never the pastors that they exceeded their limits in not censuring corrupt prelates , non-residents , pluralists , idle and unpreaching pastors , or idol-shepherds . . in the contests of holland , when the synod of frizland gave in a declinature to the senate , justifying the deposition of poppi● an unsound and scandalous minister , in all contests with arminians there , the controversie was ever for positives , that the church condemned and censured hereticks , never that the church had been slack in the matter of discipline . . in scotland in master blackes declinature , and when the ministers condemned to death and then banished , such as the godly and zealous servants of christ , master iohn welch , master iohn forbes , and others appealed to the assemblies of the church , for their standing for the liberties of the church and kingdome of christ . king iames did never quarrell with them , thus you have not done in your ministery , and assemblies , you have not excommunicated the marquesse of huntly a bloody man ; but it was for positives , thus and thus you have done against the mind and majestie of the king and authority . now corrupt pastors need as much to be limited in wicked omissions , as is clear : you are dumbe dogs and barke not , isai . . . and the diseased ye have not strengthened , neither have ye healed that which was sick , &c. ezech. . . as in exorbitances , in their positive zeal ; and this saith , that magistrates intend to intrude upon christs liberties , in this plea , rather then indeed to procure that the house of god may be builded and edified , or the liberty of the subject vindicated . and therefore the godly ought the rather to stand for the freedom of the kingdome of the lord iesus , which owe not this tribute to earthly princes ; since christ only is king , and raigneth in his owne church . chap. xxiv . quest . . of the reprocation of the subordination of the civill and ecclesiasticall powers to each , and their supremacie and independencie each from other . for the clearing of the question , i humbly offer these considerations to the reader . . there is subordination of the power , and a subordination of the person indued with the power , here to be considered . . so is there a supremacy of power , and a supremacy of the person . . there is a foure fold judgement here considerable ; . the first is apprehensive ( apprehensivum ) and common to both magistrate , christian , pastor , and all which must be given to all to whom we can ascribe conscience . . ( discretivum ) the knowledge of discretion , the connaturall guide and principle of every mans beliefe and obedience . . ( definiti●um ) of those that are in authority , and do command in the lord. . peremptorium et infallibile , the supream judgement of the king of the church , who cannot erre . the first is common to all , rom. . the second proper to christians , and is a judgement of faith , thess . . . ioh. . . and it must be builded on the first . the third is the authoritative judgement of the church , act. . . mat. . . and of judges , and it must be swayed by the second , both in the commander and the commanded . the fourth is iesus christs only , rom. . . cor. . . . it is one thing , that the power of the ministers be subject to the magistrate as the magistrate , and another thing that the persons of the ministers should be subject : not any office at all in their power , seems to me to be subordinate to either magistrate or minister ; because all lawfull power , and lawfull and profitable offices , and arts , in abstracto are from god , some of them immediately ; as the the gift of prophesying , healing , speaking with tongues , working of miracles , and the offices of apostle , evangelist , pastor , and teacher , ephe. . . those be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gif●s and graces above nature , that god without the interveening of human reason , hath devised for a supernaturall end , the edifying of his body the church ; mens will and reason may interveen in the designation of persons to some of those offices , as that iohn , thomas , qualified as tim. . be pastors , or teachers . but if we speak of the power of the ministery , in abstracto , without connotation of the persons in concerto , then the power , or the office it selfe is not subordinate to the ministers of the gospel as ministers ; far lesse to the magistrate as the magistrate , because it dependeth upon none on earth , minister or magistrate ; but the only good pleasure of him , who when he ascended to heaven , gave gifts unto men , that there is such an office as minister , pastor or teacher ; and the church cannot create a new office of a prelate ; because of its nature it tendeth to a supernaturall end , the governing of christs body , in a way to life eternall , purchased by christ : now the question in this sense , whether the power of the ministery be subordinate to the magistrate in its constitution , it is alike in its subordination to magistrate and minister ; certain it is subordinate to neither . other lawfull and profitable offices and arts are from god , mediately , possibly by the intervening acts of rationall nature , though magistracy be from god , rom. . . yet it would seeme , god by the naturall reason of men , might devise and constitute the very office of magistracy in abstracto , and the art of sayling , painting , &c. yet is there no subjection of power to power here , by way of dominion : hence the question must be of the subordination of the power , quoad exercitium , whether ministers in the exercising of their ministeriall calling be subordinate to the magistrate as the magistrate ? . dist . a judge is one thing , and a just judge another thing , so here are we to distinguish between a magistrate , and a christian magistrate . as . a husband is one thing , and a christian husband another thing , a captaine is one thing , and a christian , and a beleeving centurion or captain , such as cornelius , acts . is another ; a physitian is one thing , and a gracious physitian is another thing ; sure a heathen husband hath the same jus maritale , the same husband power in regard of marriage union , that a christian and beleeving husband hath . . a magistrate and a christian magistrate may be one and the same magistrate , with one and the same magistraticall power , as being first heathen magistrate , as sergius paulus , act. . , . and there after converted to the faith . paulus was no lesse a civill deputie , when heathen then when christian , and not more a deputy as touching the essence of a magistrate , when a christian beleever , then he was before when a heathen ; yet to be a magistrate , and to be a beleeving magistrate , are two different things , even as christianity is a noble ornament , and a gracious accident , and to be a magistrate , is as it were the subject , even as a man , and the accidents of the man , are two different things . . there be two things here considerable in the magistrates office . . there is his jus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magistraticall power , or the authority officiall , the power of office to beare the sword . . there is aptitudo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a speciall heavenly grace of well governing ; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift or grace of god , to use that power for christ . these two make one christian husband , one christian captain , physitian , master , in relation to to the wife , souldiers , sick , servants : now the magistrate heathen as magistrate , even nero , when the church of god is in his court and dominions , hath the same jus , the same authority and officiall power , to be a keeper of both tables of the law , and to defend the gospell , and to command the preachers and synods to fulfill their charge , and to see that the officers doe their dutie , and to punish dumbe dogs , idolaters , excommunicated persons , to drive away with the sword false teachers from the flock , he hath i say the same magistraticall power , while he is a heathe● , and when he is converted to the christian faith , and he is equally head of men that professe christ , when heathenish as when christian ; but in neither states , is he the head of the body the church , and you give not to cesar the things that are cesars , if you make converted nero , because a magistrate , now the head of the church , and deny non-converted and heathenish nero to be the head of the church ; for he is a magistrate with compleat power of the sword , in the one case , as in the other , that he neither doth , nor can use the sword for the church , it is from nero his state of infidelity that he is in as a man , and not the fault of his office , for when paul saith , the husband is the head of the wife ; doth hee meane a christian husband onely , and exclude all heathen husbands ? no , for then the wife were not to be subject to the husband , if a heathen and an unbeleever , which is against pauls mind , cor. . and the law of nature . but the converted magistrate , who was before a heathen magistrate , hath a new aptitude , facul●y and grace to keep both tables of the law , and to govern in a civill way , and indirectly the affaires of christs kingdome : hence the adversaries clearly contradict themselves by confounding those two , a magistrate and a christian magistrate , one while they give supream power over the church to the magistrate as the magistrate , sometime to the magistrate as christian . so vtenbogard in his book de officio , & authoritate supremi magistratus christiani in rebus ecclesiasticis p. . and p. . hoc addo , ut intelligatur magistratum , cum religionē christianam amplectitur , non acquirere novam authoritatem , sed quod eam authoritatem , quam ante etiam in rebus religi●nis & ●ultus divini , habebat authoritatē , — rectè utitur : if the magistrate when he becommeth a christian , acquireth no new authority as a magistrate , but onely useth well his old authority , in matters of religion and of gods worship , which he had before , while he was heathen , as he saith , then the heathen magistrate as a magistrate hath a supreame power in church matters , and yet in the same place he draweth the state of the question to a christian magistrate . de solo christiano magistratu acturus . the arminians in their apologie , fol. . ( as saith their declaration ) speake onely of the christian magistrate , and yet page . potestati enim supremae , sive architectonicae , qua potestas suprema est , jus hoc ut competat , ratio ordinis , sive boni regiminis , natura sua postulat , — si magistratui qua tali jus hoo competit , ●rgo multo magis competit magistratui christiano . sure , if the magistrate , in generall ▪ and as the magistrate , have a supream authority in the government of the church , such as the adversaries contend for , then the christian magistrate farre more must be head of the church , and so the magistrate as the magistrate must be supreame governour , and judge in all ecclesiasticall causes , and in these same causes , he must not be iudge as a magistrate , but as a christian . nor can they make a christian magistrate , à medium per participationem utriusque extremi , a middle betweene a magistrate and a christian . . for where is there such an office in either church or state ? for so a christian magistrate as a christian magistrate should be ens per aggregationem , a thing composed of magistracy and christianity , as a christian physician , a christian painter ; and then the question should be , whether judgeth he as a magistrate , or as a christian ? as we may aske whether a christian painter painteth as a painter or as a christian : not as a christian , for then all christians should be painters ; and a result of both should neither be a magistrate nor a christian , but middle between both , which fighteth with reason and sense . some say , the power of the magistrate in a christian magistrate who knoweth the doctrine of the gospell , and hath help of the counsell and light of godly pastors and teachers , is perfecter then in heathen magistrates , and therefore this power as not christian or heathenish , governs men as men , but as christian , it governeth them as christian m●n . but the learned and worthy professor jac. triglandius saith this is said without probation , for ( saith he ) men as christians are members of the church , and so are not governed but in an ecclesiasticall way ▪ and where hath the lord commanded the christian magistrate to governe the sheep of christ , as the sheep of christ ? then ( say i ) . the magistrate must governe the church as the church , and so rule over the conscience of men in relation to eternall happinesse , by promising to them temporall rewards , and by compelling them by the sword , to be carried toward eternall beatitude ; for to rule the church as the church , is to direct and lead them by spirituall means , word , sacraments and discipline , to heaven , which the magistrate as a magistrate cannot do by the sword ; and what he doth as a christian ▪ that he must do in a spirituall way , not with a secular arm and power as magistrate ; and the two powers of a magistrate and of a christian , cannot coalescere , grow together in one office which is made up of both , as of two parts , being in nature and spece different , no more then of a horse and a lyon you can make a third living creature . it is true , by grace and christianity , the power of the magistrate is perfected , and an excellent lustre added to it , but not one degree of magistraticall power is added to it , by which the magistrate doth rule men as christians , and as a church : for as the office of a magistrate doth not promote the man one step nearer to saving grace ; so christianity maketh not the heathen magistrate more a magistrate , nor giveth him a new sword over the church as the church , which he had not before ; nor doth it take any magistraticall power from him , no more then a heathen husband , master , physician , being converted to christ , is more a husband , more a master or physician , then he was before : the former power is only spiritualized , and graciously facilitated in its acts , but not one whit augmented in its entitative degrees of power over the wife , the souldiers , the servants , the sick . triglandius excellently : the christian magistrate converted , is sanctified , but he acq●ireth no new right over the church : so meat is sanctified by the word and prayer , but it is not more meat , nor doth more nourish , because sanctified . . distinct . the exercise of the ministeriall power in dispensing word , sacraments , discipline , falleth under a fourfold consideration , which , because it cleareth a necessary point , i desire may be carefully observed by the reader : . the simple exercise of that power is considered sine modo , without any qualification , good or evil , orthodox , or heterodox , as the christian magistrate procureth by his care , that there should be a ministery to dispense word , sacraments , and disciplin● ▪ . the second consideration of this exercise , is , the exercise of power soundly and painfully , in the fear of the lord , the magistrate exhorting them thereunto for conscience . . the third consideration is the exercise of the same , in a corrupt and wicked way and manner , either negligently or wickedly , or for evil ends . . the fourth consideration is the free and peaceable exercise of this power without bodily violence . hence i intreat the reader to carry along in his ●ye , . the simple exercise of the ministeriall power . . the just and godly , sound and laudable exercise . . the wicked and corrupt exercise , or the abuse thereof . . the peaceable exercise . hence , our . assertion : the magistrate as the magistrate is to procure that there be preachers and church-officers to dispense word , sacraments , and discipline : for . his end is , that people under him may lead a quiet and a peaceable life in godlinesse and honesty , tim. . . and the magistrate attaineth his end as a magistrate , if there be simple exercise of religion in the quiet and peaceable way , that may consist with the subjects indempnity , and immunity , from rapine , injuries , and violence . . the difference between the magistrates and other callings , is , that the magistrate was to take care of old , that there were levites who bare the ark , and , priests who should burn incense before the lord , and sacrifice ; and yet it was unlawfull for the magistrate to bear the ark on his own shoulders , or in his own person to burn incense or sacrifice ; so the physicians hinder that diseases rage amongst the subjects , and the magistrates do also hinder that they should rage : but the physians hinder them by curing diseases , and the magistrate hinders them not by curing diseases ; for then he should as a magistrate also be a physician , but by procuring that there should be physicians in the common-wealth . the magistrate hindreth ignorance , and losing ships by tempests , not by professing and teaching sciences and arts in academies in his own person , nor by steering ships , and guiding them himself to their ports , for so a magistrate as a magistrate should be a schoolm●ster , a professor of arts and sciences in the universities , and a pilot or shipmaster , which were a confounding of all callings ; but by procuring that there should be universities and professors of arts and sciences , and by providing honorable stipends and wages for them , and procuring that in the common-wealth there should be sailers who are skilled in shipping : and so doth the magistrate by his office take care , that the word , sacraments and discipline , be dispensed . . but the magistrate as the magistrate doth no● command sincere , hearty , zealous , and affectionate dispensing of word , sacraments a●d discipline : but only the dispensing of those without the qualification of the spirituall , or sincere exercise of the power ; because , . the magistrate cannot command that as a magistrate , which he cannot judge of , whether the thing commanded be consonant to his command , or not : but the magistrate as the magistrate cannot judge of the spirituallity , sincerity , zealousnesse , affectionatenesse of that obedience , which the church yieldeth to his command : for if the pastors dispense word and sacraments , and binde and loose by the keys following the rules of the word , the magistrate cannot judge the heart or intention , whether they do those with conscience to god , and reverence and subjection of spirit to his holy law , nor can the manner of doing be proved by witnesses to the magistrate . . the magistrate as magistrate doth not command what he doth not praise or reward , for well doing is the object of the magistrates praising and rewarding power , rom. . . but as a magistrate he doth not praise and reward the qualification , or spirituality , or sincerity of pastors dispensing of word and seals ; if they feed the flock , the magistrate is to take care they be rewarded with wages , no● can the magistrate as the magistrate withhold praise or wages from labourers in the vineyard , because they preach christ out of envy , as some did phil. . . or because they feed not the lambs out of a love to christ , as they ought to do , ioh. . , , . it is true , magistrates as godly men , may love and commend sincerity in faithfull labourers , and hate the contrary ; but this they do as christian men , not as magistrates , not by their office , and authoritatively . . magistrates command that as magistrates , the not doing of which they can a● magistrates punish with the sword , for the object of their vindicative and revenging power is ill doing , rom. . . but if pastors feed the flock and rule them , the magistrate cannot use the sword against the feeders , for that they want sincerity , love , cheerfulnesse in the manner of doing these things , for the sword of the magistrate doth only reach men for their externall facts , not for opinions in the mind , not for crooked intentions , not for hollow-heartednesse , hypocrisie , infidelity in the manner , or inward principles of the actions . ii. asser . when magistrates command churchmen to do their duty , and to feed the flock , sincerely , and in the fear of the lord , they do it not as magistrates ; but as touching the manner , they may exhort them to do their duty sincerely , cordially , and zealously as godly men ; hence that charge that king iehoshaphat gave to the priests and levites , chron. . . this shall ye do in the fear of the lord faithfully , and with a perfect heart , is a mixt command , as touching the judging of the people in all causes and controversies that should come before them ; the king as king commanded them to do this : but for the manner of the doing of it , that they should do it faithfully in the feare of the lord , and with a perfect heart ; this he commanded them not as a king , but exhorted them to it , as a godly & religious man : for . any godly man might have said this , and the king might have punished the levites and priests , if they had not judged the causes according to the law. but though they had not judged in the fear of the lord , and with a perfect heart ; yet could not the king as king have punished them therefore , nor can any say , that the spirituall exhortation of hezekiah , chron. . to the priests and levites , came from him as king , but as from a graced and religious man ; as king he might command them to sanctifie themselves legally , for so they were to do by office ; and he might use the sword against them , if they failed in that ; and as king he may command all externall duties , not only to church-men , but to all others ; only he cannot punish them for failings in the spirituall manner of doing externall duties ▪ ▪ a spirituall and christian exhortation ex conditione operis , and intrinsecally , hath influence on the conscience to turne the soul to god. but nothing that the magistrate can do as a magistrate , hath such an influence on the conscience , all that he doth as a magistrate and directly , is toward the outward man , by rewards and punishments ; if the magistrate remove false teachers and wolves , which would devour the flock , and if that work upon the conscience , it is indirectly and by accident , for , quoad actus imperatos , he can command that the gospel , which hath a kindly and intrinsecall power to work upon the conscience , be preached ; if the magistrate convince the conscience of a murtherer , that he hath failed against the law of god , he doth not that as a magistrate , but as a godly and religious man ▪ he may convince him as a magistrate , that he hath failed against the lawes of the state , and bands of humane society , and externall peace , and scarce that , for ignorantia juris nemime●● excusat . obj. . it may be objected against this : if the elders not only omit to do their duty , but also if they erre in the nature and quality of what they do , the magistrate is to punish ; ergo , the magistrate not only commandeth the church to do the externall facts ▪ but also commands the facts with such and such qualities : the antecedent is proved because the magistrate not only punisheth the omission of a church duty , as if pastors preach not ; but also if they preach not ●al● modo , orthodox and sound doctrine . ans . we never denied but the magistrate commandeth both the exercise of church power simply , and the man●er and such qualifications as are externall and obvious to the knowledge of the magistrate , such as blasphemous and false doctrine is ; but we deny that as a magistrate he doth command those things that ar● internall and invisible , that is , the spirituallity of the actions ; he can exhort and stirre men up to the spirituallity and sincerity of doing as a godly and christian man. obj. . the pastors and guides of the church as such , do only command externall obedience , for they can onely in ●oro ecclesiae , in the court of the church censure externall disobedience before men , the heart and sincerity thereof is no more obvious to the eye of elders , then of magistrates . ans . . i deny the connexion of the antecedent ; for elders may command as elders , more then the not doing of which they can censure , which the magistrate cannot do ; for elders have committed to them the word of reconciliation , as the ambassadors of christ . now the word hath an immediate influence on the conscience , on the thoughts and intents of the heart , cor. . , , . cor. . . cor. . . ps . . . heb. . , . and therefore their ministery hath action on the thoughts ; yet can they not in the externall court of the church , censure the thoughts , as not being able to see them , but the gospel which they preach can arraigne the conscience and thoughts ▪ cor. . , . but the magistrate carrieth not such a message , and therefore his magistraticall command can reach no farther then his temporall praise and reward , and his sword ; and that is commensurable and of equall latitude with those . obj. . the object of the magistrates power , is well doing , and ill doing , both civill , and also supernaturall ; both for the first table , or as well for the spirituall acts of worship and religion in the first table , as for acts of iustice and mercy in the second table , rom. . , . isai . , . and you said elsewhere , that externall peace is too narrow an object for the magistrate , for the intrinsecall end of a magistrate is also a supernaturall good , and not only a peaceable , but also a godly life , tim. . . ans . it is true , the magistrate as the magistrate doth care for the supernaturall good of subjects , and the duties of religion , and the first table , but how ? intrinsecally and as a magistrate , that is , that men worship god according to his word : but , . the magistrate as such hath nothing to do with the spirit , nor can he command the sincerity of the worship ; his care is that there be a divine worship , that is , materially and externally right and consonant , externally to the rules of the word ; and for this cause learned divines make the externall man the object of the magistrates office ; but not the externall man as doing the duties of the second table only , but also as serving god in the duties of the first table : for which cause i said augustine meant the same , when he said , that kings serve god as men and as kings . . magistrates as magistrates are to extend their power for christ ; that is , that not only there be iustice and peace amongst men , but also that there be religion in the land , yea , that the gospel be preached ; so all our divines make the king to be custos ●t vindex utriusque tabule : yea , i think he is a keeper and preserver of the gospel also , and is to command men to serve christ , and professe the gospel , and to punish the blaspheming of iesus christ : and this is royall and magistraticall service that the king as king performeth to god , and to iesus christ the mediator , ex conditione operis , in regard that good which he procureth as king , materially and externally , is consonant to the supernaturall law of the gospel , but it is not magistraticall service to christ ex intentione operantis . obj. . when it s required that the magistrates be men fearing god , hating coveteousnesse , &c. is not this an essentiall ingredient of an king as a king , that he read in the book of the law , that he may feare god , deut. ? ans . there is a twofold goodnesse here to be considered , one of the magistrate as a magistrate , another as a good and christian magistrate . the former is an officiall goodnesse , or a magistraticall prudence , justice , and goodnesse ; this is required of all magistrates as such , to judge the people : so the acts of an heathen magistrate done according to common naturall equity , by nebuchadnezzar , pilate , cesar , felix , festus , are to be acknowledged as acts of a lawfull magistrate , valide and no lesse essentially magistraticall , then if performed by king david ; and of this goodnesse the scriptures speak not as essentiall to a magistrate as a magistrate : but there is another goodnesse required of magistrates as they are members of the iewish church , and as they are christians , and of these the scripture speaketh ; and so magistrates not as magistrates , but as good and christian , are to be such as feare god , hate covetousnesse , respect not the face and favour of men ; so it s denied that the fear of god , hating of covteousnesse , are essentiall ingredients of kings as kings : for kings as kings intend justice , peace , godlinesse , materially considered , both ex conditione operis , and operantium . but for justice and righteous judgement in a spirituall and an evangelick way , that belongeth not to the essence of a magistrate nec ex conditione seu ex intentione operis , nec ex conditione operantis : the holy ghost requireth it of judges , as they would approve themselves as truly holy and religious , and would be accepted of god , and in this sense kings as kings do not serve god , nor the mediator christ , nor yet as men ; only they serve god and the mediator christ as christian kings , or as christian men rather . iii. according to that third member of our seventh distinction ; the unjust and evil exercise of the ministeriall power , is obnoxious to the magistrate as the magistrate , thus , in that he beareth the sword against all evil doers , ro. . . the magistrate as the magistrate doth only command well doing , in order to praise and a good name , or temporall reward amongst men , rom. . . do that which is good and thou shalt have praise of the power , tim. . . matth. . . nor can the magistrate as the magistrate promise , or command the elders to feed the flock , with the promise of the reward that peter promiseth , pet. . . to wit , that when the chief shepheard shall appear ; they shall receive a crown of glory that fadeth not away . the magistrate as a preacher ( if he be one , as david and solomon were both ) or as a godly religious christian man , may hold forth such a promise , but not as a magistrate , and upon the same ground the magistrate as the magistrate cannot forbid careles , unsound preaching , and rigorous and tyrannicall ruling or rather domineering over the flock , under the pain of death eternall : for he can but kill the body , and hath but the carnall and temporall sword , rom. . . and so he can inhibite ill doing only in order to temporary punishment , and though the duty of the former be spirituall , and the sinne of the latter also , yet the externall man is capable only of the magistrates promises and threatnings , as they respect evill or good temporary ; so that it is a wonder to me , that m. pryn or any learned man can say that magistrates can make lawes to binde the conscience , sure it is ill divinity . . if there never had been sin , there should have been no government but of fathers and husbands , there should have been no magistraticall dominion , not any magistraticall allurement to weldoing by temporall rewards , not any terrifying from evill doing , from fear of the sword , death , stripes , or bands , and god governed the apostolick church , and they attained the crowne and supernaturall end of life eternall , without the accessory hire of a a temporary reward from the magistrate , and the subsidy of his sword ; ergo , it is evident that the magistrate is neither an essentiall , nor an integrall part of the visible church as the visible church , injoying all the ordinances of god , word , sacraments , discipline , censures , rebukes , admonition , excommunication , prayers , mutuall edification , in as great perfection , as is happily attainable in this life without , yea , against the will of the civill magistrate : though it be a great incouragement to have the king a nurse-father ; yet hath not christ counted it simply necessary to his visible church injoying all the ordinances of god to the full . . if the magistrate do only command the teachers and pastors to preach and determine synodically , in order to a temporall reward , and forbid them to abuse their ministeriall power in order to temporary punishment , by the temporary sword ; then surely the pastors and teachers are not subjected to them in conscience , after any ecclesiasticall way , for the power of commanding in magistrates as magistrates must be commensurable to the power of punishing the transgressors of the command ; if the one be in order to a temporary good , the other cannot but be in order to an eternall ill ; if ministers command in the name of christ , in order to an eternall reward , they cannot threaten the transgressors in order to a temporary punishment , but it must be in order to an eternall punishment : so that it is most clear , that the magistrate though he be in some sense a little god , and invested with the authority and majesty of god , in that he commandeth and threatneth upon proposall of temporary reward , and temporary good , the very same duties that god injoyneth , and forbiddeth the same evills of sinne that god forbiddeth ; yet he holdeth not these out to the soul and conscience of the subjects , as the ambassador of iesus christ , upon condition of eternall life , if they obey , and of eternall death , if they disobey ; but he holdeth out to the external man these that are materially divine commandements & divine inhibitions , but in another consideration ▪ but formally only they are the mandates of the magistrates in order to temporary reward and temporary punishment . then the ministers as ministers in preaching and synods , forbid adultery , incest , murther ; but they propose them to those that are within the visible church ; and that , . to their consciences , . under the paine of eternall wrath . . as the ambassadors of christ craving spirituall subjection of conscience , and divine faith to those charges : but magistrates as magistrates hold forth in their law-abstinence from those same sinnes of adultery , incest , murther ; but , . not to the consciences of their subjects , but to the outer man as members of the common-wealth . . not under the paine of eternall wrath and condemnation , before the judge of quick and dead : magistrates as magistrates have neither calling , office , place nor power to threaten or inflict eternall punishment ; if magistrates do perswade the equity of abstinence from adultery , incest , murther , in their statutes , or acts of parliament , from the word of god , from the sixth and seventh command of the decalogue , from the judgement and eternall punishment that followeth these sinnes , they so perswade not as magistrates , but as divines , and as godly and christian men ; yet my sense is not that the magistrate can lawfully command obedience in matters of religion not understood or knowne by the subjects , that were to exact blind obedience ; but my meaning is , that the magistrate as the magistrate holdeth not forth his commandements to teach and informe the conscience , as pastors do , but he presupposeth that his mandates are knowne to be agreeable to the word of god , and proposeth them to the subjects to be obeyed . . magistrates as magistrates hold forth in their law , abstinence from these sinnes , not as the ambassadors of christ , craving subjection of co●science and divine faith to those charges , but only externall obedience : for though ministers as ministers crave faith and subjection of conscience to all commandements and inhibitions , as in christs stead , co. . . yet the magistrate as the magistrate doth not crave either faith or subjection of conscience , nor is he in christs stead , to lay divine bands on the conscience , to submit the soul and conscience to beleeve and abstaine , he is the dep●●y of god as the god of order , and as the creator , and founder , and another of humane societies , and of peace , to exact externall obedience , and to lay bands on your hands , not to shed innoceat blood , and on your body not to defile it with adultery , or incest , nor to violate the ch●st●●y of your brother ; hence it is evident , that the adversaries are far our ▪ who would have ministers who do hold forth commands , that layeth hold on the conscience and craveth faith and soul-submission under the paine of eternall wrath , to do and act as the deputies and vicars of those who have nothing to do with the conscience , and have neither office nor authority to crave soul submission , or to threaten or inflict any punishment , but such as is circum●cribed within the limits of time , and which the body of clay is capable of ; yea , when the magistrate punisheth spirituall sinnes , heresie , idolatry , he punisheth them only with temporary punishment . obj. . when a minister speaketh that which is treason against the prince in the pulpit , by way of doctrine , the church only doth take on them to judge him , and censure him , and he will not answer the civill judge for his doctrine , but decline him , and appeal to a synod ; and yet if another man in private speak these same words of treason , he is judged by the civill judge , and can give no de●linature against this civill judicature , this must be unequall dealing , except the civill judge may by his office , judge whether the minister spoke treason or not . ans . it cannot be denied , but that which is spoken by way of doctrine by an ambassador , speaking the word in publick , and that which is spoken in private , although the ●ame words , are very different : for a private man in private to slander the prince may be treason , he hath no place , nor calling to speak of the prince , but a pastor hath a calling as the watchman of the lord of hosts to rebuke ▪ herod for incest , and in a constitute church , the church is to try whether iohn baptist preached treason or not . . if it be a slander of the prince and treason indeed , the prophet who preached it , is first subject to the prophets , who are to condemne and censure him , and then the magistrate is to inflict bodily punishment on him for it ; but the church should labour to gaine the slanderers soule , before the civill judge take away his life . iv. assert . the magistrate de jure is obliged not only to permit , but also to procure the free exercise of the ministery in dispensing word , sacraments , and discipline , and owe his accumulative power , to convene synods , to adde his sanction to the lawfull and necessary constitutions and ordination of worthy , and to the deposition of unworthy officers in the church . . because he is a nurse-father in the church , isa . . . and by office , as a publike father , to procure the good of the soules of the subjects in his coactive way , that we may lead a quiet and peaceable life in all godlines and honesty , tim. . . . he is not onely to permit , but also positively to procure all peace , in the exercise of all lawfull and profitable trades and arts ; ergo , farre more that glory may dwell in the land , and that the peace thereof may be as a river , isa . . . by the presence of christ walking in the midst of the golden candlesticks . v. assertion . when the magistrate commandeth painfull and sound administration in preaching and governing , with provision of the praysing and rewarding of well doing , he doth not subordinate to himselfe the ministery in its exercise . . because this promise is accumulative , and of a temporall reward , for the magistrate as the magistrate cannot promise that which peter promiseth ; that . ▪ pet. . . when the chiefe shepheard shall appeare , they shall receive a crowne of glory that fadeth not away , he may as a christian promise that , but for a temporall reward for men , no man for being faithfull in the house of god , hath that unseparably annexed to his labours , by a literall promise in scripture , and therefore it is onely accumulative . . right and sound preaching and governing in gods house , cannot from this be said to bee subjected to the magistrate as a magistrate , in regard that this is an accidentall hire , and an externall and accessorie good , which the church as the church , and the most faithfull prophets , apostles , and pastors have wanted , and yet have attained the end of a church as a church visible , nor is this a promise made to the church as the church or the ministers thereof as such , for the apostolick church that was most poor , had neither thing , nor name , nor promise , but by the contrary , the kings and rulers did conspire against the kingdome of the son of god. vi. assertion . though the magistrate may both threaten to inflict , and actually inflict the ill of temporall punishment on ministers , if they be either idle or unsound in their administration ; yet thence can onely be concluded that the male administration of the ministerie is subjected to the magistrate as such , but not the ministery it selfe , or the exercise thereof . . the male administration of any office is accidentall to the office . . this subjecteth the erring person , not the teaching minister to the civill magistrate . nor doth this make the ministers in the exercise of their office , properly subordinate to the ministers , but onely so farre as the spirits of the prophets are subject to the prophets . vii . assertion . there is a twofold subordination of the exercise of male administration of ministers ; one civill , another ecclesiasticall : these two differ , so as the former must be subordinate to the magistrate who is to inflict bodily punishment , but the latter is onely subject to the church . the judiciall determination according to the word of god , for the informing of the conscience and gaining to the truth the erring ministers , is proper to the colledge of ministers ; and in this if the colledge of ministers erre , they are also punishable , and the magistrate is to command them to judge and determine , de novo , over again : the magistrate in a constitute church is to determine civilly , and sentence , and civilly punish the ministers that either are dumbe dogs , and will not barke , or that perverts the souls of people with false doctrine , and where the church is constituted , it is presumed that the priests , whose lips should preserve knowledge , have determined in an ecclesiasticall way , the very same which the iudge civilly is to determine , not because the church hath so determined , but because he judgeth in his conscience it to be according to the word of god. viii . assertion . the ministers are in no sort the ambassadors or servants of the magistrate , but of iesus christ , and immediately in their ministeriall acts subordinate to the king of kings . . they declare the truth in the name of christ , their master and lord , not in the name of the magistrate , as the arminians make the steps of the subordination . . the word of god. . the magistrate carrying gods sword . . the preachers of the gospell ; for then the preachers should hear the word of the magistrate first , and have the minde of christ spoken and revealed to them immediately from the magistrate , but mediately onely by the mediation of the magistrate , the minde of christ . . there should be in every christian kingdome , where there is a king , a civill pope , having directly both the swords , not with the distinction of iesuites , of dixectly and directly , and as they say , the pope hath the temporall sword , indirectly and in ordine ad spiritualia , in order to spirituall things , and and how many inferiour magistrates , so many civill popes , onely they shall not be infallible . arminians say that this collection is from envie , because we ( say they ) deny a headship and supremacy of power of governement , to your pastors and elders in all your parishes , which maketh the church a monster with many heads ; therefore you put this , for envy upon the magistrate , who yet hath the word of god above him , which the pope hath not , who setteth himself above the word of god. ans . . if we give a supremacy royall , and princely to the ministers , which they call archi●ectonica , as the adversaries doe to the magistrate ; multitudes of popes behoved to be in the church ; but we make them meer heralds , trumpeters , and messengers to relate the will of god , void of all royall power , and having neither earthly majesty , power , nor sword. . it is not our argument , that in which they conceive we repose , to wit , that we thinke the adversaries resolve all ultimatè , and last which concerneth the government of the church , in the will of the magistrate , as on an infallible rule , we grant they teach that the word of god is to rule the magistrate in the matters of the first table , and justice and equity in the things of the second table , but they say this in words onely , but the magistrate as magistrate may mould out of his high dominion what church government he will , and this by consequent resolveth all in the magistrates will ; and that they teach , that when the magistrate doth command against the word of god , then it is better to obey god then men . and . this we infer as an absurdity that they cannot shun that there is such a new officer , a new church head , a creature most like a pope in every christian kingdome brought in the church , who is above bishops , pastors , doctors , who by office must carry the minde of god to pastor and people , who hath the keyes of the house to make and unmake , call and send , recall and exantorate ministers as his servants and heralds . . looke what power the magistrate as a magistrate hath in civill affaires , the same hath he in dispensing word , sacraments , admitting to , or rejecting from the sacraments , calling of ministers , excommunicating by this way , and so by office , he is no lesse essentially a pastor to watch for the soule , then he is a civill judge . . how doth this confound the two kingdomes ? the kingdome that is of this world , and fighteth with the sword ; and the kingdome that is not of this world , and fighteth not with the sword ? if the magistrate as the magistrate and armed with the sword , be the supream head over both , and as he beareth the sword have a carnall dominion over the church as the church ? . if god have made the subordination of ministers as ministers , and servants of the magistrate as a magistrate , then the visible church hath no ordinary right , to ordinances , word , sacraments , discipline , but by the magistrate ; and all that the churches did in the apostles times , or the first three hundred yeers after christ , being contrary to the magistrates will , must be either seditious , or then it was by no rule of the gospell , but by an extraordinary dispensation ; and we shall have no warrant for any dispensing of the word , and of seals , or government from the apostolique church , because all that must have beene beside the rule and extraordinary . . from this pretended subordination , as the supream magistrate may doe all that the inferiour magistrate may doe , because the king is eminently all that the inferiour magistrate is , and something more ; so may he dispense the word and sacraments , in regard that the king is by the same officiall power over the church as the church , in sacris , in all matters of religion , as in civill things , and containeth in him , in a high and eminent manner , all that the church and pastors can doe , as they are such , and because the king hath the same power , in all arts and trades , then by his royal power he might ( if he had time and leasure ) build houses , because of his royall eminency over all trades , he might sit at the helme of any ship , and steer and rule it , he might paint images , he might plow the ground , because he hath the like royall power over masons , sailors , painters , husband-men , carpenters , and the like , as he hath over the common-wealth , and the church ; we must then say that god hath called the king to all these to be a minister , a mason , a sailor , a painter , and if he had leasure , he hath gods calling to be a preacher , a sailor , as to be a king , yea , and that as king he is all these : now the apostle clearly distinguisheth between him who exhorteth and teacheth in the church , rom. . and him who is the minister of god , and beareth not the sword in vaine , rom. . and clearly insinuateth a distinction of calling , so that god never called one man to all callings , as it is cor. . . but as god hath distributed to every man , as the lord hath called every one , so let him walke , ver . . let every one abide in the same calling wherein he was called : and it is clear , if the king be a head in the body ▪ cor. . then he is not the feet , though he have need of the feet , for then the eye should be both eye and eare , and hand , and therefore the king cannot be all . pareus in rom. . saith , the king cannot doe some things ob defectum juris ex dei limitatione , he cannot preach . ans . ergo , preaching belongeth by divine right to another , and it s not subordinate to him , jure divino . . saith pareus , he wanteth law to use the wi●● of another man as his owne . ans . then the right of husband and wife is not subordinate to the king , so as he may use the right of a husband , because it is against the seventh commandement , nor can he invade the right of pastors to dispense word and sacraments , it being against the second commandment , he not being called thereunto . . other things ( saith he ) he cannot doe for want of skill , as to teach in a colledge , and others he cannot doe , because they are fordid , as to sew shooes . ans . if god have not called the prince to these , it is not onely sordid , but unlawfull for him to thrust his sickle in another mans field , for god must call to a lawfull calling , else men use a lawful thing unlawfully , so it is sordid and unlawfull for him to judge those , and the like . erastus i know roundly granteth that the king or any magistrate may lawfully dispence the word and sacraments , nothing hindereth him , but want of time , which is a better answer then others give , who hold the same principles with erastus , and that the king hath the same royall power in things civill and ecclesiastick , except the adversary flee to our distinction of power and persons , and of things civill and sacred , they shall never expede themselves . but the king ( say they ) is not capable of . the power of order , he cannot be a pastor , or a doctor . . he cannot as king be capable of internall power of jurisdiction , he cannot preach , he cannot dispense the sacraments , but he is ( say they ) capable of externall power of jurisdiction , to governe the church , excommunicate , to debarre apostates and hereticks from the sacraments , to create prelates , primates , metropolitans , and such cattell , to call and ordaine , make and unmake ministers , to make all canons and ecclesiasticall lawes , and appoint religious ceremonies , as holy surplice , crossing , oyle and spittle in baptisme , to create holy dayes , to command men to kneel to bread , and to order all the externall worship of god , and beside the word , to order many little and smaller things in the borders of worship externall , such as is some little idolatry , and superstition : and ( for ought i know ) by their way , who hold there is no certaine forme of government of gods house in the scripture , some harmelesse and innocent golden calves , as lawfull as religious symbolicall ceremonies . this power is no more due to the magistrate as the magistrate , then to dispense the sacraments , as i have said before : nor doe the arminians much honour the magistrate , who walking in the steps of erastus doe hold , that the magistrate having power of publique places , preachers are obliged not to preach in publike places , if the magistrate forbid them , but they may preach in private places . but . these same arminians hold that pastors are to preach whatever in their conscience seems to be the truth of god ; a principle of those who are for tolleration of all religions ; though iudaisme & turcisme , a way ( i am perswaded ) most abominable , and which the lord of his church will crush , when he shal bring down other antichristiā untruths to the ground ; now it seems to the conscience of papists and many hereticall teachers , that they are obliged to preach turcisme , & iudaisme in the temple , and in publike , & that distinction is false & vain , as it is in very deed contrary to the truth of god , to preach what they think the truth of god , & to preach it in publike or private , or in any place is indifferent as touching the place . . the lord hath no more given to magistrates power of places , or actions religious in places , then he hath given to them power of truths : ergo , they must be obliged in conscience , rejecting a ●●i● and saplesse distinction , to preach in publike places : for as that juditio●s and learned professor iac. triglandius saith , the place is accident all to the worship , and changeth not the nature of it ; and truly as that learned professor saith , it is a poor honour that they put on the magistrate , to limit all his power to places and stipends . . the apostles knew not this distinction , for they not only preached truth , the scribes and pharisees forbidding them ; but in publick places , and at all occasions , and dayly in the temple , and in every house , they c●●sed not to teach and preach iesus christ , act. . , . & . . . & . , . the magistrate being antichristian forbiddeth not preaching of saving truths , because of the place , be it private or publick ▪ but he forbiddeth them , because they are saving , and if iesus christ have called a man to preach in publick , in the house tops , the magistrate hath no power from god to silence him in publick more then in private ; the magistrate forbiddeth that any teach false doctrine , not for the place , but because it is injurious and hurtfull to humane societies that men should be principled in a false religion , and cannot but disturbe the publick peace . ix . asser . the christian magistrate must here come under a threefold consideration . . as the object of that high office is meerly and purely civill , and positive relating only to a civill end of peace : as in importing , or exporting of goods , of wooll , waxe , moneys for the good of the common-wealth , the crying up or crying downe of the value of coyned gold or silver , the making of lawes meerly civill ; as not to carry armor in the night in such a city : so in warre , commanders , captains and colonels are magistrates to order the battle , lay stratagems , the way of besieging townes , of fortifying castles , of issuing out mandates for the navy ; the parliaments power in disposing of fouling , fishing , hunting , eating of flesh , or not eating at such a time : all these ▪ as the word of god doth not particularly warrant the one side more then the other , are meerly civill and positive ▪ it is sure the magistrate hath a supremacy , and an independency above the church or ministers of the gospel in all these ; and as these prescinde from all morality of the first and second table , i hold that neither the power nor person of the magistrate is subordinate to the church and church-assemblies , and ministers of the gospel should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exceed the limits and bounds of their calling , if they should meddle with these ; as the church should exceed their bounds , if they should make canons touching the way of sayling , painting , tilling the earth according to such and such principles of art , for these are without the sphere of the churches activity ; in this consideration that learned and grave divine doctor andrew rivetus in decalo in c. . saith well , pag. . that as we beleeve a man well skilled in his owne art , so that his judgement is a supream rule ; so the supream authority of the magistrate to us in things positive , is a rule ; for indeed it cannot be denied but there be arcana imperi● secrets of state that are not to be communicated to pastors or to any , in which the rulers have a supremacy . the magistrate falleth under a second consideration , as he giveth out lawes just or unjust , and executeth judgement in the morning , or suffereth the eyes of the poore , the widdow and orphane to faile for went of justice ; and in these he is not subject to the church and pastors so , but only as if he sinne in making lawes , the pastors may humbly supplicate that he would recall those unjust lawes , and judge over againe righteous judgement , and this exhorting of the pastors is a subjecting of the magistrate to the pastors quoad actus imperatos ; so have generall assemblies in the church of scotland humbly supplicated the king and parliament to retreat laws made against the liberties of the church , in savour of antichristian prelates and ceremonies ; but quoad actus elicitos : the church and pastors themselves cannot usurpe the throne , and give out civill lawes that are righteous , and judge righteously : for the poor in the place of king , parliament and iudges ; for in this also the judges are supream and independent , and subject only to god the creator , as his vicars and deputies in gods universall kingdome of power called universale regnum potentiae , by divines ; they are gods , and the shields of the world , and here only as they erre , not as they iudge , are they subject to rebukes and threatnings , and admonitions of the church and ministers of the gospel : even as the magistrate may command the pastors to preach and dispense the sacraments aright , but the magistrate himselfe can neither preach nor dispense the sacraments : so the schoolmen say , that the actions of the understanding depend on the will , quoad excercitium , the will may set the mind to think on this or that truth ; but not quoad specificationem . the will it selfe can neither assent , nor dissent from a truth , nor can the will command the mind to assent to a known untruth , or dissent from a known truth ; the mind or understanding naturally doth both , and this distinction holdeth in acts of the civill power , and in acts meerly ecclesiasticall ▪ the third consideration of the christian magistrate is as he is a man , and a member of a christian church who hath a soul to be saved , and in this , he is to submit to pastors , as those that watch for his soul , heb. . . as others who have souls to be saved . x. ass . hence i am not affraid to assert a reciprocation of subordinations , between the church and the magistrate , and a sort of collaterality and independent supremacy in their own kind common to both , for every soul , pastors and others , are subject to the magistrate as the higher power , in all civill things , rom. . , , , . tit. ▪ . pet. . , . mat. . . and all members of the common-wealth , being members of the church in soul-matters , are subject to the church and pastors in their authoritative dispensing of word , sacraments and church censures : nor are any magistrates or other who have souls excepted , heb. . . mat. . . mat. . ● . joh. . . act. . , , , . mat. . ● , , . so protestant writers who have written on this subject teach : as the learned walens , judicious trig. that most learned divine , and. rivetus ; the grave and learned professors of leyden , zipperus , calv. petr. cabel javi●● , reverend and pious m. iohn cotton , judicious p. mar. d. pareus , all the protestant confessions . the augustine confession distinctly of helvetia . the confession of sweden , the saxon. the english confession and that of scotland , all our divines ; while erastus , vtenbogard , hu. grotius , vedelius , ( bullinger , gualth●rus , going before them ; yet not every way theirs ) did teach the contrary . the arminians in holland did thus flatter the magistrate for their owne politick ends , and some court divines made the king of england head of the church , in the place of the pope , which p. mar. excused and expounded benignly ; some say it is against reason that there should be two supream collaterall powers , and especially in a mutuall subordination . but can we deny this reciprocation of subordinations ? it is evident in many things ; if the king be in an extream feaver , one of his own subjects , a skill'd physitian forbiddeth him to drink wine , the king is to obey him as a physitian , by vertue of the sixth command , as the king would not kill himselfe : and yet by vertue of the fifth command , the physitian being the kings subject , is subject to the laws of the king. the queen of scotland as a wife , was to be subject to her husband in the lord , as the word of god commandeth , ephes . . . and her owne husband not being king , but a subject , was to obey his wife , the princes and supream magistrate according to the word of god , rom. . . pet. . , . tit. . . yea , all arts have a sort of collaterall and co-equall dignity , and we are to believe a skilled artist in his owne art , though this artist be a servant , a vassal , a slave to those who do yeild to him in his owne art. chap. xxv . quest . . objections touching the subordinations of magistrate and church removed . there is nothing more hated by the adversaries then the pretended emulation of those two superlatives and highest powers : some object , . are not all powers on earth subject to the magistrate ? ministers of the gospel not excepted ; doth not the magistrate command the pastors to preach the word ? ans . all power deviating offensively , and to the disturbance of societies in morals , is subject to the civill power and the sword ; and every power failing against the law and gospel within the bosome of the church , is subject to the word of god , in the mouth of the ministers , who are nothing but servants and heralds ; so that the subjection is to god , not to the church , and in a spirituall and ecclesiasticall way : see p. martyr . lo. com. l. . c. . & seq ; it s but a poor evasion of vedelius , to say , that the magistrate is subject to the church catachrestice & abusive , unproperly and abusively . . because the ministers as the ambassadors of christ do properly and not abusively preach the gospel to magistrates . . magistrates are not unproperly the sheepe of christ ; yea , they are to the adversaries chief members of the church ; ergo , they are that way subject as other members , as pareus saith , com. rom. . nor , . will that prove any thing that the pastors are ministers , not lords : for to people and prince as they have souls to be saved , they are ministers , and by this people should abusively be subiect as well as magistrates : but vedelius freeth magistrates from subjection to pastors ; because they are subject to the word of god , not to pastors , but so are the people subject also the same way . obj. . then may the church censure all sinnes , even those that are most proper to the civill judge , such as sorcery , parricide , sodomie , for the which the magistrate is to draw the sword , and for which the lord made the land to cast out seven great nations . ans . the case is one within the church , and another without the church . . it is one in the case of a confused , or backs●●ding church , another in the church rightly constitute and pure ; without the church , god intendeth nothing , either in the intention of the worker or the work ; but the externall peace of humane society : then , i grant the magistrate is at the first without any previous labours of religious men , to save the soul of the offender , to take care of peace and the conservation of humane society ; but within the visible church , where the gospel is preached , it is presumed , that god intendeth salvation in regard of the intention of the work , the gospel being preached to all within the visible church ; if therefore any within the visible church , fall in horrible scandals , and such as are capitall , in the intention of gods dispensation , without the church , god intendeth nothing but peace ; but in regard of the intention of gods dispensation , within the church , where the gospel is preached , he intendeth both peace by the godly magistrates care and eternall life , by the preaching of the gospel ; because therefore life eternall is more necessary then externall peace , it is necessary that the church first labour to try , cognosce of , and cure the mans soul by rebukes , threats , conviction ; and ( if need be ) by excommunication , that the souls of many may be saved from the contagion of scandal , before the magistrate punish either to death , ( if the scandal so deserve ) or by any coactive way by the sword , the genuine fruit whereof is not repentance and gaining of the mans soul , except by accident and through the co-operation of a higher hand , above nature even of free grace ) but the externall peace of the common-wealth ; hence in a constitute church , the magistrate is not to proceed with the sword against the body of any member of the church , while the church first try and attempt how to save his soul ; therefore the magistrate is to sentence none as punishable by the sword , while first he be laboured on by the church , and upon a previous sentence of the church ; then must the magistrates judging of a scandalous church-member be subsequent , and the churches judging antecedent : but , . if the church be remisse , this is a defect ▪ and somewhat extraordinary ; if the magistrate command the church to do their duty , and they neglect to do it , the magistrates cognizance then may be antecedent and not consequent , and the case of a church erring in a fact , is , as if , in that fact , there were no church . obj. . those are subordinate to the church , whose judgement and sentences are subjected to the church , to be tryed or condemned by the church , but the judgement and sentences of the magistrate are subjected to the church ; ergo , and by the like they prove , pastors to be subjected to the civill magistrate , because their preaching , their dispensing of the seals , their sentences in their presbytery are subjected to the magistrate , so as he may absolve , or condemne . ans . vedelius shall never prove the major , as touching the subjection or subordination in question ; he is subject to the magistrate , whose sentence or judgement is subject , in an antecedent cognizance , and in a coactive corporall way , it is true : but now the assumption is false , in a constitute church , the sentence or thing sentenced or judged by the church , is subject to the magistrate in a subsequent cognizance , and in a corporall coactive way only : but not in an antecedent cognizance , and by a way of ecclesiasticall censuring ; we acknowledge a subordination of the churches sentence to the magistrate , in regard of the magistrates externall care to punish iniquity in any ; not in regard of intrinsecall judging and dealing with the conscience , the church is to give a reason of their sentence from the word of god , to the magistrate when he demandeth it . obj. . ministers as ministers are subjects of the king ; ergo , the king judgeth them as ministers . ans . i deny the antecedent : the ministery as such is an ordinance of god , and cannot be judged ; nor are ministers , nor painters as painters , nor musitians as musitians , nor saylors as saylors subjects ; these reduplications be consening and deceiving notions ▪ painters as painters are regulated by art , & subject to be judged by painters ; but as men they are subjects , & so are ministers as men subject to cesar ; as ministers they are the servants of christ , & not subjects . ob. as ministers they are either magistrates or subjects ; but ministers as ministers are not magistrates : he that is not with christ is against him , m. coleman in his brotherly examination , p. . saith , he that doth not manage his office under christ , and for christ , must manage it under the devil , and for the devil ; if therefore the christian magistrate do not manage his office under , and for christ , he must manage it under , or for the devil , which were blasphemous . ans . i deny the major proposition : ministers as ministers are neither magistrates , nor subjects ; but formally the separated servants of christ , set a part for the work of gathering the saints : now to be subjects , is to be judged by the magistrate in those things , in which they are subjects , that is , in all civill businesse they are , and false teaching discerned by the church to be false teaching , or in case the church corrupt themselves , then are ministers obnoxions to bodily punishment to be inflicted by the magistrate ; but this is properly to be a subject of the magistrate , to be lyable to the civill cognizance , trying , and bodily punishment inflicted by the magistrate , and to be a subject ; and a member of the other kingdome , is to be subject to the ecclesiasticall cognizance , tryall , and censure of the church , as a matter that concerneth the soul ; hence the former concerneth the body and outward man , the latter the inner man , and the soul . . the former concerneth peace with men and edification , to be procured by a mean extrinsecall to edification , to wit , by the sword ; the latter concerneth peace with god , by a spirituall sword , the word of god. . the former is carnall , and of the kingdome of this world ; the latter spirituall and of christs other kingdome , that is not of this world , ioh. . . . the former worketh by coaction and bodily violence ; the latter by removing unwillingnesse and making a rebellious soul obedient . . the former is an act of justice not terminated on repentance , or the mans turning to god , as an end ; for whether this end be obtained , or no , the magistrate is to use the sword , the other is terminated on repentance , as its end : he that is not with christ , is against christ , and with the devil ; it s true , in all professors of the gospel ▪ as professors , no man , but he must be either on the one side , or on the other , either for , or with christ , or against him : but it is not true with every reduplication ; thus ministers as ministers are subjects of , or to the king , and to obey him in the lord , and so with christ , hath this sense , ministers essentially and formally are subjects of , or to the king to obey him in the lord ; so as ministers do lose the essence and formality of the office of the ministery ; if they be not the kings subjects , and with christ ; this is most false , for iudas should not be a minister of christ then , in that he was not subject to the law of cesar , that is , that the servant and disciple should be for , and under his master and lord , it only followeth ; ergo , iudas was not a godly minister , but under the devil , not under christ ; magistrates do neither essentially as magistrates cleave to christ , nor ●ight against christ ; but as holy men they cleave to christ , as sinfull men they fight against christ . . master coleman knoweth that we speak of the office of a magistrate as a magistrate , not under the accidents of christian , or heathenish ; there was no reason he should apply his argument to the parliament , except to make us odious , as if we did not as much honour or pray for the parliament and king , as himselfe : but it concludeth equally against all magistrates , and let him see it in a heathen magistrate as a magistrate : for a heathen magistrate as a magistrate , doth either manage his office under christ , and for christ , or under the devil , and for the devil . this i and master coleman also shall deny , for a heathen magistrate as a magistrate , doth not manage his office under , or for christ , as mediator ; because he is utterly ignorant of christ , for he hath no more , but what god as creator and nature gave him , saith master coleman , pag. . and the other horne of the argument , is as weak for this , the heathen magistrate as such manageth his office under , or for the devil , is blasphemous , for so magistracy and the office should be intrinsecally unlawfull , and for the devil : but it is intrinsecally the ordinance of god , rom. . and apply this to god as creator , it shall appear of force . the magistrate as the magistrate , doth either manage his office under , and for god creator , or under , and for the devil . the former part is true , because god creator and nature made the office of magistracy , apply it to a heathenish husband , father , master , musitian , painter , under these reduplications and it shall make the relation of husband devilish , or this proposition , ( a husband , a father as a father , and a husband , manage their office , under , and for christ the mediator , or under , or for the devil ) is most false and blasphemous : the former part is false ; for there should have been , and was father and husband which did manage the duties of these relations , for god creator , not for christ mediator ; though christ had never taken on our nature , never been mediator , never been king and priest of his redeemed church . the latter part is blasphemous , for then adam had managed the part of husband and father under the devil , and for the devil , even before he fell in sinne , and in the state of innocency . . mr. colemans meaning is , that the magistrate as the magistrate , and by office is under christ mediator , as his supream and immediate vicegerent as mediator ; now in this sense , christs saying ( he that is not against us , is with us ) shall not prove the truth of the proposition , which must be this , and is most false , to wit , that ( the magistrate as the magistrate , by office , is either under christ mediator , as the supream and immediate vicegerent of him as mediator , or he is by office under the devil . ) this we deny , for one might argue thus of the apostle paul , who was either as an apostle for christ , or against christ ; paul as an apostle is either under christ the mediator , and his supream and immediate vicegerent , having power of both swords , or he is under the devil : the proposition is most false ; for paul is neither of them , so say we here ; the magistrate doth neither manage his office , as a magistrate under christ mediator , as his vicar , and a little head of the church ; nor yet doth the magistrate manage his office under , or for the devil , god save the magistrate , datur tertium , he is for christ as a christian , and as a christian ; but as a magistrate he is not for christ as mediator , that is , as having his office of christ as mediator , and being from christ a magistrate , that is , as m. coleman expoundeth it an officer , having power of both the swords : for mr. coleman saith , p. . christian magistracy is an ecclesiasticall administration ; ergo , he hath the power of the spirituall sword , and paul , rom. . saith , he hath from god the power of the other sword : yea , we cannot say that a magistrate as a magistrate , or a minister as a minister , are either redeemed and saved in christ , nor no redeemed , or no saved in christ , but in another reduplication : the magistrate as a magistrate , is not redeemed , but as an elected man ; nor is he damned , or not redeemed as a magistrate , but as a reprobate and an unbeleeving man ; and the like ▪ i say of a minister , he that is not with christ , as his immediate and supream swordbearer , is not against christ , for so all the world except the prince , should be against him . obj. . the magistrate as he defendeth the body , and goods , so also the the fame of men ; hence what is a matter of good or ill report is judged by the magistrate , who may put ill doers to shame , iudg. c. . but church scandals , blasphemy , heresie , apostacy , are matters of ill report , and of shame ; ergo , they are to be judged by the magistrate . ans . non concluditur negatum , we deny not but the magistrate may judge and put to shame offenders , but it is civill shame , by which the magistrate judgeth any offender to be an evill citizen and hurtfull member of the common-wealth , iudg. . . the church hath no power thus to judge , or thus to put to shame : but there is an ecclesiasticall shame , in which the church judgeth , whether such a man be a sound and faithfull subject of the kingdome of christ , or a hurtfull member of the church , and of this shame speaketh paul , thess . . keep no company with him , that he may be ashamed ; and the same way we are to distinguish , a good name for it is an honour , that it be said of any man , as psal . . this man was borne in zion . obj. . what the magistrate as a magistrate punisheth , that as a magistrate he judgeth ; but as a magistrate he punisheth idolatry and heresie ; ergo , as a magistrate he judgeth it . ans . what the magistrate punisheth , that he judgeth distinguo : what he punisheth , that he judgeth , the way that he punisheth , for as he punisheth civilly and with the sword ; so he judgeth in a civill way , not as a church scandal , but as a civill disturbance . . in a constitute church , by a subsequent judging after those whose lips should preserve knowledge , have judged it to be idolatry , and heresie ; he is to judge it , and in order to corporall punishment , its true , and thus the major is granted : but the assumption is false , for the magistrate judgeth nothing as scandalous , no idolatry , or heresie , with an antecedent judgement , and with order to ecclesiasticall punishment to gain the soul . obj. but there is no other judging or punishing required , but such as the magistrate inflicteth . ans . this is a false principle , and everteth all church government . obj. . but so you make two supream magistrates , the king and the church , two collaterall supremacies ; yet so as the magistrates conscience lyeth under the feet of the church . ans . the church hath a ministery , no dominion of magistracy . . there is a collaterality without equality . the magistrate is highest and worthiest , the other hath no dignity , no supereminency , but to be authoritative declarers of the mind of christ . . the magistrate is no more tyed to the judgement of a synod , or church , then any private man is tyed in his practice ▪ the tye in discipline and in all synodicall acts and determinations , is here as it is in preaching the word , the tye is secondary , conditionall , with limitation in so farre as it agreeth with the word , not absolutely obliging , not papal , qua or because commanded , or because determined by the church , and such as magistrates , and all christians may reject , when contrary to , or not warranted by the word of god. obj. . but pastors have authority equally immediate and independent under god , as the magistrate hath , and what more can they have except the crowne and scepter ? is not this an emulous and odious equality , beside a collaterality ? hence they cry the liberty , the liberty of the kingdome of christ , the right , the power of the church is taken away , so often as the magistrate punisheth scandals . ans . non-subordination can never inferre equality , who denieth that the magistrate may command the husband and wife to do a duty to each other , the father not to provoke the son , the sonne not to disobey the father , the pastor and people , the master and servant , the captaine and souldier , to do a duty each , one to another . and there is a proper right and liberty , and power immediately given by god , without the king or magistrates interposing of their authority : to all these , the kings authority maketh not the man a father , nor the sonne subject to the father , nor the servant to the master , nor the souldier to the commander . god immediately made those powers , and god in the law of nature hath given a power to the father over the sonne , without the magistrate ; yea , though there had never been a magistrate in the world : so the pastors and elders by divine institution , have a power and liberty to feed and governe the flock , over which the holy ghost hath made them overseers , and set them over as those who must give an account to the great shepherd , acts . , . thes . . , . heb. . . tim. . . now it no more followeth that all fathers are equall to the magistrate , all masters , all captains to the king , then that the church or pastors are equall to the king , for fathers , masters , captaines , husbands have immediately from god in the law of nature , a supream , a high and independent authority as the church hath , without any intervention of the will or authority of king or any earthly magistrate , and without any subordination as they are such to the prince . . the emulation between the magistrate and pastors is no more in point of government , then in point of preaching , exhorting , rebuking even of kings and all that are in authority ; now we have both demonstrated from the word , and have the grant of adversaries , that in point of preaching and rebuking , the pastors have an immediate supremacy and independency under iesus christ ; and all emulation here , is from men who will no● submit to the yoke of christ . . if the magistrate should usurpe over husbands , and masters and fathers , their jus maritale , herile , paterum , and spoil them of husband-power , and masterly and fatherly power , as our adversaries counsell the magistrate to take the spirituall right and power of the keyes of the kingdome of god , from the church and pastors , the former should complaine , as do the latter . object . . but if the kingdome be heathenish , and the heart of the king be first supernaturally affected , then religion beginneth at him as a magistrate , and he may appoint gifted men after they are converted to preach the gospell ; ergo , the first rise of religion is from the magistrate as the magistrate . ans . if the king be converted first as a christian , not as a magistrate , he may spread the gospell to others , and preach himselfe but not as a magistrate , as iehoshaphat commanded the levites to do their dutie , so might he command those of the house of aaron , who had deserted the priests office , to take the office on them , to which god had called them , so here gifts and faithfulnes appearing to the new converted prince , he is to command those so gifted , ( for their gifts and faithfulnes is as evident a call as to be borne the sonnes of aaron , ) to take on them the calling of preaching and of dispensing the seals . but ▪ . he ordaineth them not pastors as a prince , but commandeth them to follow the calling which now the church not constitute , cannot give . . he can preach himselfe as a gifted beleever , in an extraordinary exigence , but he cannot doe this as a magistrate , yea , moses did never prophecy as a magistrate , nor david as a king. . all the rise that religion hath from the prince as the prince in this case is civill , that men gifted may be commanded by civill authority , to dispence word and sacraments , but nothing ecclesiasticall is here done by the prince as the prince . . the highest power in the church as the church , and the highest amongst men , as men , are much different . the magistrates power in commanding that this religion that is true and consonant to the word of god be set up , and others that are false be not set up in his kingdome , is a civill power , and due to him as a magistrate , but a highest church power , to dispense word and sacraments agreeth to no magistrate as a magistrate ; but it followeth not , that when the true religion is erected by his power as a magistrate , that he may as a magistrate dispence word , sacraments , and synodicall acts and censures ; except god have called him to preach the word , and to use the sword of the other kingdome , as a member of the church joyned with the church . object . . but the magistrate is unproperly subject to the pastor , who is but a meer herald , servant , and minister , who hath all his authority from the word of another , and so it is but imperium alienum , a borrowed power , he is subject properly to christ speaking in his word . titius is subject to the king properly , but unproperly to the kings herald . ans . . let the subjection be unproper , there can no conclusion from thence be drawn against us , if . the pastors as pastors have their commissions from christ and be his immediate servants , and have no commission pastorall from the magistrate , as the power of the herald floweth immediately from the royall power of the king , and he is the kings immediate servant ; then to obey him in those acts which he performeth in the kings name , is to obey the king ; and in those acts subjects doe properly obey the herald ; and so here heb. . obey those that are over you in the lord , according to that , he that heareth you , heareth me , he that despiseth you despiseth me . . it is enough for our purpose that magistrates are so to obey pastors in the lord , and pastors are so supreame under christ as the magistrate is not above them , and they have their ambassage , calling , and commission immediately from iesus christ , without the intervention of the magistrates authority . obj. but the obedience of the magistrate to the pastors , is not absolute , but conditionall , if they command in the lord ; ergo , it is no kindly obedience and subjection . ans . it followeth not , for so we should give no kindly obedience to kings , to parents , to masters , for we obey them onely conditionally in the lord , as they warrant their commandement from the word . yet vedelius will not say , it is unproper subjection we owe to the king , nor can he say that the royall power is imperium alienum , a begged power , all obedience to men this way is begged , and if we come to logick , if i should say the nature and definition of obedience agreeth not univocally to obedience to god , and to obedience to the creature , vedelius should hardly refute me . it is enough ministers of the gospell discharge an ambassage in the roome and place of god , cor. . . god commandeth in his ministers , a limited obedience , is kindly obedience . obj. . the keeping of the booke of the law is given to the king , deut. . and kin. . v. . iehoiada the priest gave the booke of the testimony to king iehoash , when they made him king , the priests indeed kept the booke of the law in the side of the arke , but as servants of the king , and custodes templi . ans . you may see solid answers to this , in walens , cabel iavius , and iac. triglandius . . the booke of the law was given to the king for his practise , that he might feare the lord his god , and his heart not be lifted up above his brethren , deut. . , , . and this was common to him , with the priests and all the people of god , but to the king in an exemplary and speciall manner , that . the people might follow his example , and therefore these same words which concerne the practice of the king , deut. . . are also given to the people , deut. . . and . . and , , , . and . , , . and . . and . . and . . with a little change , sure no change that by any consequent will make the book of the law to be delivered to the king to this end , that his lips by his royall office , should preserve knowledge , and that the people should require the law at the kings mouth , which was the speciall office of the priest , mal. . . as proper and peculiar to the priest , as the covenant of levi , ver . . and that they should not be partiall in the law , but should teach the people the difference between the cleane and the unclean , the precious and the vile in iudgement , not accepting the persons of father and mother , ezek. . , . and , . lev. . , , ieremiah ▪ . . deut. . . yea , it was no lesse peculiar to the priests , then to offer sacrifice to the lord , leviticu● . , , , . mal. . , . compared with v. . and with c. . v. , , . now the king as king was not a confederate in the covenant of levi , to burne incense and teach the people , but in a farre other covenant , ● kin. . , . . in which the king was to use the sword in defence of the law and punishing idolaters : for . the king is neither commanded to teach priests and people out of the booke of the law ; nor . rebuked for his neglect in this : both these we may read of the priests every where in the prophets , deut. . . mal. . . lev. . , . ier. . . and . , . hos . . , , . deut. . , . yea the booke of the law is put in the keeping of the priests and levites , deut. . . and moses commanded the levites , which bare the arke of the covenant of the lord , saying , . take this book of the law , and put it in the side of the arke of the covenant of the lord your god. now if the priests had been onely the kings servants immediately subordinate to the king , and mediately onely to iesus christ , the arke , all the holy things , the booke of the covenant , the burning of incense before the lord , had been principally and first injoyned to the king. ezra the priest read the book of the law , not nehemiah ; nor was it ever commanded that the king should read it in the hearing of the people , and give the sense of it , as the priests were to doe by their office ; hilkiah kin. . found the booke of the law that was lost , and shaphan the scribe read it before the king , that they might see their apostacie , and iosiah might accordingly reforme , king. , . object . . isai . . kings shall be thy nurse-fathers : ergo , kings were fathers and heads of the church . ans . this text is brought for the popes supremacy , but it is isai . . . their kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall serve thee , this is no dominion . and the breasts of kings , which the church is to suck , is not the sincere milk of the word , which the king preacheth by himself or others , but the externall strength , dignity , that the king shall adde by his authority to the church , but the tutor cannot ●ob the pupil of the law and priviledges of the inheritance . . the prince is not a father spirituall of the second birth of the church , as paul was , cor. . . object . . he for whom we are to pray , that under him we may lead a quiet and peaceable life in all godlinesse and honesty , and procureth the good of the church as the church ; to him as the supream officer and shepherd , is the church as the church subject ; but the magistrate is such , tim. . , . ergo. ans . the major is false , and the assumption untrue also , and all that the conclusion can bring forth , is , that the prince hath . an externall coactive care by way of dominion to procure the removall of wolves from the fold . . to procure the good of the church , in order to a naturall and civill good . . to procure good to the church as the church in a coactive way , by the sword , in punishing idolators . . the church as the church is not subordinate to the prince , but as subjects of the common wealth , because he by a coactive power may procure the good of the church as the church ; for indirectly and by the sword , the magistrate defending godlines , and procuring the good of souls , doth not prove that his dominion and sword extendeth to their soules , or that he watcheth for their soules , as heb. . . obj. . the kings of israel and iudah have reformed religion . ans . i cannot trouble the reader , to adde here what i have answered elsewhere , but let the reader see triglandius , ant. walens , gabel iavius in the cited places , they have in the defection of the priests , which is extraordinary , reformed religion . . they did many things as prophets , not as magistrates . . they have done much in religion , quoad actus imperatos , non elicitos , by their civill power commanding priests to doe their dutie . object . . it s true in severall respects , he that is a governour , may be a subject , but in one and the same spirituall respect , to judge and to be judged , to sit on the bench , and stand at the barre of christ iesus , is as impossible as to reconcile the east and the vvest together , so the bloodie tenent , i demand if the church be a delinquent , who shall judge ? it is answered the , magistrate . again if the magistrate be a delinquent , i ask who shall judge it ? it is answered , the church . whence i observe ( which is , in most cases of the world monstrous ) that one person , to wit , the church or the magistrate , shall be at one time the delinquent at the barre , and the judge upon the bench : for the church must judge when the magistrate offends ; and yet the magistrate must judge when the church offends , whether she contem●● civill authority , in the second table for thus dealing with him , or whether she hath broken the rules of the first table of which ( say they ) god hath made him a keeper and preserver , what blood , what tumults hath been , and must be spilt upon these grounds ? ib. so the church calleth one of her members to office , and ordaineth him an officer : the magistrate opposeth him as an unworthy officer , and according to his conscience suppresseth him ; upon this the church complaineth of the magistrates violation of her priviledges , and that he is turned persecutor , and not prevailing with admonition , she excommunicateth the magistrate : the magistrate again not induring such violation of ordinances , he cutteth off with the sword , such prophaners of ordinances . ans . all this is but wind , devised against the magistrates punishing of idolaters , and i shew the same followeth upon the magistrates , or church erring , the one in abusing civill authority , or the other in prophaning ordinances , or preaching the word ; for instance , the iudges of a land , or of ierusalem , make grievous and bloody decrees against the poor , the widdows and the orphane : a faithfull isaiah , a zealous preacher by authority from the lord , judgeth and condemneth according to his conscience , these judges , and cryeth out , as isai . . in the name of the lord ▪ before all the congregation : woe be to you who decree unrighteous decrees , and write ( in the bench ) grievousnesse , to turne aside the needy from judgement , and to take away right from the poore : now the magistrate that decreed those decrees , judgeth in his conscience they are righteous decrees , and he according to his conscience no● induring that isaiah or any preacher should thus abuse and prophane so holy an ordinance of prophecying , and preaching : as to preach lies in the name of the lord , he proceedeth in his civill court , and cu●teth off with the sword such false prophets , because they ●lander the lords annoynted , and preach lies of him : is not here a reciprocation of judging in the same cause ? what will the author say to this ? o saith he , the magistrate ought not to use his sword against those prophets , for they preach according to their conscience the truth of god : but say that shimei were a prophet , and he calls david his prince a bloody murtherer ; and saith , this evill is come on him , for rising up against saul his master ; the magistrate may not punish him with the sword , for railing against the lords anoynted . . and if the magistrate ought not to strike with the sword any prophet , for preaching according to his conscience , for that is persecution to this author ; how shall the prophets judge and condemne the magistrate , for those same decrees which he hath given out according to his conscience ? for this is a persecution with the tongue , mat. . . iob . . and it is one and the same spirituall cause , saith this author . . the same very author and the parliament , do reciprocally judge and condemne one another ; for the parliament make warre against papists , for drawing the king on their side , and causing him make warre against the lambe and his followers , that is , against godly protestants : now suppose priests and iesuits , preach this to the queen and other papists , and they according to their conscience make warre against the flock of christ , and the parliament according to their conscience make warre against them : this author sitteth downe , and judgeth and condemneth both sides as bloody persecutors , for point of conscience : now though the author in his bench with his penne condemneth and judgeth both according to his conscience ; yet if the papists or possibly the parliament , had this author in their fingers , might not they reciprocally judge and condemne him ? i think he cannot deny ; how justly they should reciprocally judge the author , i cannot say . . this author would have a contradiction , such as is to make east and west both one , that one and the same man both sit in the bench , and stand at the barre , that the church judge the magistrate , and the magistrate judge the church : but i hope contradictions were no more under the old testament to be admitted , nor under the new. now in the old testament the king might put to death the prophet , who should prophecy blasphemies , and again the prophet might judge the king , by denouncing the judgement of the lord against the king ; let the author say how the king , both did sit in the bench , and stand at the ba●●e in divers respects : i think a●hab might judge and punish micaiah unjustly , for prophecying that he should dye at ramoth gilead , and micaiah might in prophecy give out the sentence of death justly against him ▪ but here be two contrary sentences , the like may fall out in synodicall constitutions . . to answer to his reasons . . it followeth not that in one and the same spirituall respect , one and the same person judgeth on the bench , and is judged at the bar ; for the churches judging is in a spirituall respect , as the officer ordained , may promote the building of gods house , the magistrates suppressing him is no spirituall respect ; but as it disturbeth the peace of the state , that so unworthy a person is an officer in gods house , and is hurtfull to the church of god in their edi●icatio● , which the magistrate is to promote not in spirituall , but in a civill coactive way , by the power of the sword . . that one judge on the bench , and the same stand at the barre and be judged , at divers and sundry times , is not so impossible , by farre , as to reconcile east and west together ; a●●●b may judge naboath to be condemned and stoned for his vineyard to day , and immediately after elias the prophet may arraigne him before the barre and tribunall of god to be condemned , and adjudged to dye in the portion of iezreel , where the dogs may lick his blood : it is true elias is not properly a judge , but a declarer , in a propheticall and authoritative way of the judgement of god ; but this is all the judiciall power which we ascribe to church , or presbytery and pastors ; they are meer ministers or servants to declare the will and sentence of god : when the minister preacheth wrath against the king for his sins , he judgeth the king in a pastorall and ministeriall way , which is all we contend for , in many officers united in a church way , and at that same time , the king hath power after that , to judge him for preaching treason for ●ound doctrine ; if it be found to be treason by the church , and this reciprocation of judging we maintaine as consistent and necessary in ministers of gospel and magistrates : but such a distance betweene them , as between east and west , we see not . the author should have shewne it to us by his owne grounds : the church may excommunicate a magistrate as a persecutor , who cutteth off idolaters for their conscience ; yet the godly magistrate may judge and punish them with the sword , for abusing the ordinance of excommunication , so as to excommunicate the godly magistrate , because he doth punish evill doing with the sword , rom. . . . the author infers that tumults and bloods do arise from these two ▪ but that will not prove these two to be inconsistent and contr●dictorious ; tumults and blood arise from preaching the gospel , what then ? ergo , the gospel is a masse of contradictions , ●● followeth not : the ●umul●s and blood have their rise from mens lusts , who are impatient of the yoak of christ , not from these two powers to judge ecclesiastically in the church , and to be judged civilly by the magistrates : the author draweth his instance to the actuall judging of the same thing contradictory wayes ; for example , the church ordaineth one to be a preacher , and this they do ecclesiastically , and the magistrate actually condemneth the same man civilly as unworthy to be a preacher : it is one thing to say , that the church hath power to judge righteously in an ecclesiasticall way any matter , and another ( that the christian magistrate hath power in a civill way , to judge righteously the same matter ) and a ●ar other thing it is to say , the church hath a power ecclesiastically to judge a matter righteously , according to the word , and the magistrate hath power to judge the same matter civilly in a wrong and unjust way ; the former we say , god hath given a power to the church to ordaine ecclesiastically , epaphroditus to be a preacher of the gospel , because these graces and gifts are in him that are requisite to be in a faithfull preacher ; and god hath also given a power to the christian magistrate to adde his civill sanction to the ordination and calling of the same epaphroditus : but we do not teach that god hath given to the church , a power to call epaphroditus to the ministery in an ecclesiasticall way , and that god hath given a power to the christian magistrate to anull this lawfull ordination of epaphroditus : now the author putteth such a supposition , that church and magistrate have two lawfull powers toward contrary acts ; the one of them a power to give out a just sentence , the other a power to give out an unjust sentence in one ▪ and the same cause , which we teach not : god gave to none either ▪ in church or state a power to unjustice , ad malum n●●la ▪ est potestas . obj. . how can the magistrate determine , what the true church and ordinances are , and then set them up with the power of the sword ? and how can he give judgement of a ●alse church , false ministery , false doctrine , and false ordinances , and so pull them down by the sword ? and yet you say the magistrate is to give no spirituall judgement of these , nor hath he any spirituall power for these ends and purposes . bloody tenent . ans . the magistrate judges of these as a magistrate , not in a pastorall way or ecclesiastically ; for then by office , he should be a preacher of the gospel , but civilly as they are agreeable , or contrary to the laws of the common-wealth made concerning religion , and in order to the civill praise and reward of stipends , wages , or benefices , or to the bodily punishment inflicted by the sword , rom. . , . so , though the object be spirituall , yet the judging is civill , and the magistrates power in setting up true , or pulling downe false ordinances , is objectively spirituall or civilly good , or ill ( to speak so ) against the duty , or agreeable to that which men owe as they are members of a civill incorporation , a city or common-wealth : but the same power of the magistrate is formally , essentially in it selfe , civill , and of this world . chap. xxvi . quest . . whether appeals are to be made from the assemblies of the church , to the civill magistrate , king or parliament ? and of paul his appeal to cesar . for the clearer explanation of the question , its possible these considerations may help to give light , . there be these opinions touching the point : some exclude the magistrate from all care of church-discipline , ● . as iesuits and papists will have princes not to examine what the church , the pope and the cursed clergy of rome decrees in their synods . to these the sorbonists of paris oppose , and the parliament of france cause to be burnt by the hand of the hangman , any writings of iesuits that diminisheth the just right of the magistrate . . those who in the low-countries did remonstrate under the name of arminians , as they are called , hold , that the magistrate ought to tollerate all religions , even turcisme and iudaisme not excepted , because the conscience of man cannot be compelled : some of them were socinians ▪ as henry slatius , who saith right downe , he that useth the sword , or seeketh a magistracy ▪ is not a christian ; yea , war is against the command of iesus christ , or in any tearms to kill any ; saith henry welsingius , episcopius their chief man will have the magistrate , going no further then reall or bodily mulcts or fines , ioan. geisteranus pronounceth it unlawfull to be a magistrate to use the sword : but all say the magistrate ought not to use the sword against hereticks , blasphemers , idolaters , or against any man , for his conscience or religion . . those that think the magistrate bear the sword lawfully , yet do confine him to the defence of the halfe of gods law , the duties of the second table , and not to these all , but to such as border not directly on conscience ; for if some should sacrifice their children to molech and devils , as some do , the magistrate were not to punish them , it being a joynt of their religion and a matter of conscience : and all these will be found to give to the magistrate as the magistrate , just as little as iesuits do in the matters of religion , and that is right downe nothing , except possibly the magistrate be of their religion only , whom he governs only as a christian man ; the magistrate hath more with these , then with papists . . erastus giveth all in doctrine and discipline , both in power and exercise to the magistrate , even to the dispensing of word and sacraments . . others forsaking erastus in a little , but following him in the main , deny power of order . . power of internall jurisdiction granteth to him all the externall government of the church . . we hold that the magistrate keeps both tables of the law , and that he hath an inspection in a civill coactive way , in preserving both tables of the law ; but that he is not as a magistrate a member of the church , but as a christian only . . the exercise of discipline is one thing , and the exercise of it , ( as the modus ) the way of exercising of it , either in relation to ecclesiasticall constitutions , or in relation to the politick and civill laws of a common-wealth , is a far other thing . . as the church is to approve and commend the just sentence of the civill judge in punishing ill doers , but only conditionally in so far as it is just , so is the magistrate obliged to follow , ratifie , and with his civil sanction to confirme the sound constitutions of the church : but conditionally , not absolutely , and blindely , but in so far as they agree with the word of god. . hence there is a wronging of the church as the church , and a civill wronging of the magistrate as the magistrate , or of the members of the church as such , or of the members of the common-wealth as such , the former and the latter both cannot belong to one judicature : no more then the failing of a painter against the precepts of art , because he hath drawn the colours , proportion , and the countenance beside the samplar , and the failing not against art , but against the lawes of the king , in that he hath lavished out too much gold in the drawing of the image , doth belong to one judgement ; for the painter as a painter , according to the law of art , must judge of the former , and the magistrate as a magistrate of the latter . . an appellation is one thing , and the complaint of an oppressed man is another thing ; or a provocation to a competent judge is one thing , and the refugium , the refuge and fleeing of an oppressed man to a higher power , is another thing ; if the church erre and fail against the law of christ in the matter , and decree , the man to be a heretick , who is none , and that to be heresie which is truth ; the oppress●d man in a constituted church may have his refuge to the godly magistrate and complain , but he cannot appeal , for an appellation is from an erring judge to an higher judge , in eadem s●rie , in the same nature and kinde of judicatures , as from a civill court to a higher civill court , and from an ecclesiasticall court to a higher ; as suppose the church of antioch judge that the gentiles must be circumcised , the godly there may appeal to the judgement of apostles and elders , in a councell conveened from antioch and ierusalem both : and therefore because the magistrate can no more judge what is heresie , what truth , as a magistrate , then he can dispense word and sacraments ; an appeal cannot be made to him , who is no more a judge , ex officio , nor he can dispense the sacraments ex officio , but a complaint may be made to the magistrate ; if the church fail in their judging , the magistrate is to command the church to judge it over againe , but the magistrate cannot judge it himself ; as there is a complaint made to the magistrate that the p●inter hath not drawn the image exactly , according to the samplar , the magistrate judgeth not of the art of the painter , nor can the magistrate as the magistrate draw the image himselfe ; but the magistrate may judge of the painters breach of promise , who did ●action to draw it exactly according to the samplar , and hath not kept faith to the man who payeth him wages ; and therefore the magistrate may either punish his ▪ morall error , his breach of promise , not his error of art , ( the faculty or company of painters must judge of of that ) or then command the painter to paint the same image again , according as the painter convenanted : but it may be objected , you then make the magistrate to meddle no more with matters of faith , and preaching truth or falsehood , and giving out ecclesiasticall rules in church government , as act. . then he meddleth with painting according to the principles of art ; now painting according to art belongeth not at all to the conscience of the magistrate , but sound preaching ; right ruling in gods house , belongeth in a far nearer relation to the conscience of the godly magistrate . i answer , as touching the formall judging ecclesiast●cally , and as concerning this , that the magistrate should say , it seemed good to the holy ghost , and to me ▪ or his dispensing of word and sacraments , or his burning incense before the lord , it no more belongeth to him as a magistrate , to do these in his owne person formally ; because god hath not called him to act these , then it belongeth to him to paint an image , to sew shooes , to si● at the helme of a ship , and stir and guide her to such a port , as is clearer , heb. . . cor. . . . rom. . . tim. . . and . , , . act. . . and . , , . heb. . . chro. . , , , . but in another consideration , as sound or unsound dispensing of word and sacraments , as right or unjust ruling in the house of god , may more or lesse hurt , or benefit the souls of men , which he is to care for indirectly , in ordine ad penas vel premia civilia et corporalia ; it belongeth more to the magistrate , to take care of the church , of religion , of preaching and , governing gods house , then any painting or arts in the earth : again , the church proceeding in these things , that are against common iustice in all judicatures , no lesse then in the church , as to condemn the party never heard , or not convinced , either by confession , or under two sufficient witnesses , or to do manifest unjustice in the manner of proceeding , leaveth a clear place to the wronged party , by the law of nature ▪ if not to appeal ▪ yet to flee and have re-course to the christian magistrate , who is par●ns patrie ▪ the father of the common wealth ▪ . the question may ▪ either be of any really ▪ wronged by the church whether he may appeal to the magistrate , or whether he who either beleeveth , or thinketh , or falsly lyeth , and saith that he was wronged , may appeal to the magistrate . . an appeal is different from a declinature , a declinature is properly a refusing to be judged , because the judge is incompetent , and the businesse belongeth not to him ; those who follow erastus , and deny all power of censures to the church , doe decline , but not appeal from the church , thinking the church hath no power at all to judge or censure the scandalous . an appeal is properly from the same inferiour judicature , to a superiour judge , in eadem serie , in the same kind , and it is either proper or unproper : proper it is , when a particular church doth appeal to a synod of many churches in the same place : unproper , when either a wronged person hath recourse to one or many pastors of authority , as chrysostome , flavianus , athanasius appealed to the bishop of rome , that he would request the church to proceed orderly : or , . the godly magistrate would command that the church would unpartially proceed to right an oppressed man , as cabeljavius saith . or , . when there is no synods to be had , then as triglandius saith well from beza , the christian magistrate may provide ●it meanes of releeving the oppressed . . this would ever be remembred , that in case of the churches erring in judgement , which must be thought of as a sort of extraordinary case , the godly magistrate may do more , then what ordinarily he can doe ; and so may the church , when the magistrate oppresseth in judgement , as great iunius saith . . we grant when any complaineth to the magistrate , that they are oppressed in judgement by the church , that the church is obliged to give an account of their doings , but that from common charitie to remove the scandall , and that they owe to all christians , as may be evidently collected from pet. . . but this will not prove a subordination to common christians as to iudges , nor yet to the magistrate . . the magistrate , when his judging is deemed scandalous , is to give an account to the preachers of the gospel , who watch for his soul : as king saul gave an account to samuel , ( with a false apologie , i grant ) that he had obeyed the commandement of the lord ; but if saul had been faultlesse in sparing ●gag and the cattell , yet was he obliged to give an account to samuel . but that will not prove that king saul was subordinate to samuel to be judged of him , because prophets are but servants and ministers to declare gods will , yet is it all the subordination that we require in this , according to that , and the people beleeved the lord and moses . now all the arguments before alledged to prove that pastors as pastors are not subordinate in their pastorall acts to the civill magistrate , do also prove that there is no appeal from the church in an ecclesiasticall businesse to the civill magistrate : for . if two painters contend touching any controversie in the mysterie of their art , they cannot appeal to the king as iudge ; the king then should formally be a painter , and which is absurd , not by accident ; but as a king and so here , if the king were the judge , to whose determination we might appeale from the church in a church controversie , sure the king as king should be a church officer : if the priests in controversie touching burning incense , or offering strange fire to god , should appeal to the decision of the king as the king ; sure the king in that as king should be an eminent high priest , and right of burning incense to the lord , should belong to him , in as farre as the kings lips in that controversie should preserve knowledge , and they should seek the law from his mouth , which is proper to the priests , mal. . . ezek. , . and . , . deut. . . . the church of antioch should have appealed to cesar , if he had been a christian , in the controversie touching circumcision ; he should have determined who were perverters of souls , who not , and should have said by his office , as emperour , it seemed good to the holy ghost and to me . . we have not any practise , or precept or promise in the old or new testament , for any such appeal , except they say , all hard questions belonging to the priests office were to come before moses as a civill magistrate , and not as the great prophet to whom god revealed his minde . . if so , then all church controversies in doctrine and discipline , should be ultimately resolved into the will of the magistrate , speaking according to the word , and faith in most points should come by hearing a magistrate determining against arrius , that christ is god consubstantiall with the father , and all binding and loosing in earth as in heaven , should be from the magistrate as the magistrate , he should forgive and retaine sins , and christ should have given the keyes of the kingdome of heaven to the magistrate as the magistrate , certainly we should have the doctrine of the church of christ , and the building and edifying thereof most obscure in the new testament , in which there is not one word of such a supream and chiefe officer as the magistrate . . the parliament , colledge of civill judges , as they are civill magistrates , should be the church assemblies , and determine all doctrines , debarre the ignorant and hereticks , and apostates from the sacraments , and totally cast them out of the church and excommunicate them ; i see not but then the parliament as the parliament is the church , and the two kingdomes , ioh. . . must be confounded , and no difference at all made between the civill state and the church , because the magistrate as the magistrate is made by the adversaries the chiefe officer over the church , the ecclesiasticall head , the mixt governour , halfe civill , whole ecclesiasticall , in whose power all pastors , elders preach , dispense sacraments , make church-canons , as his ministers and servants ; christ when any brother trespasseth against a christian brother saith , tell the church , never , tell the christian magistrate . but truly it is a great mistake in the learned mr. pryn to call them anti-monarchicall , anti-parliamentary , and novators , who deny that the parliament hath any nomothetick power in church-canons . nor hath hee in any measure answered the arguments of those learned and godly divines , mr. iohn goodwin , and mr. hen : burton ; he is pleased to cite the practise of many parliaments of england , who laudably impatient of the popes yoke , have made church-canons , when the man of sin sate upon the neck of the christian church ; but these numerous citations of parliaments and councels in time of popery conclude nothing against us , who grant when the church is not her selfe , the christian magistrate may extraordinarily reform and take from the man of sin his usurped power , but in a constituted church the case must be otherwise : and . whereas he proveth emperors and kings to have a power to convocate councels ; it hath not strength against us , all our divines teach so . but how , . an accumulative civill power , so iewel , alley , bilson , whitaker , willet , white , roger , he might have cited more ; but no privative , no ecclesiasticall power , so as synods may not lawfully conveen without the command of the civill magistrate ; our divines say many synods and church meetings were in the apostolique church without the consent and against the will of the civill magistrate ; our divines oppose the pope , who claimeth the only accumulative , civill , privative , and ecclesiastick power to convocate synods , and that no synods are lawfull without the consent and mandate of the holinesse of such a beast . . master prinne saith , the magistrate hath power to direct , for time and place , and to limit for matter and manner , the proceedings , liberty and freedome of all church assemblies : but , . he asserteth this in the most , from corrupt practises . . he proveth , laymen should have hand as well in synods , as clergymen , the one having interest in the faith , as well as the other . ans . then must all the people be members of synods , for all have alike interest of faith : but this proveth not interest of defining , which is the question ; in dispensing word and sacraments , they have interest of trying all things , as well as pastors : but it followeth not ; ergo , they may dispense word and sacraments , no lesse ; yea , more principally then pastors , as erastus saith , the magistrate more principally determineth synodicall constitutions : hence this is easily answered , we may appeal in church businesse to him as to the supream judge , who may punish the erring church and pastors ; but the magistrate may in church businesse do this : for answer , . i retort it , the magistrate in making civill lawes , that must in their moralitie be determined by the word of god , may appeal to pastors , whose lips by office should preserve knowledge ; ergo , the magistrate in making civill lawes , may appeal to the pastor , which is absurd . . if men in church-constitutions may appeal to the magistrate , as to one who may in his person determine synodically in assemblies above all the pastors , . because magistrates may punish the pastors erring and oppressing in synods . . because the magistrate and all laymen have interest in the faith , as well as pastors , then may people in hearing the word and receiving the sacraments , and in all pastorall rebukings and threatnings , in believing of all gospel promises and threatnings , and fundamentall truths , appeal from pastors to magistrates as magistrates , and magistrates as such may determine all fundamentall truths , all conscionall promises and rebukes ; and that is , formally they may preach , ( for he that can distinguish these hath a good engine ) because magistrates may punish hereticall preaching , and superstitions , and idolatrous abusing of the sacraments by preachers , and magistrates and all laymen have interest of faith , in word , doctrine , and sacraments , as in discipline ; yea , the magistrate may punish the priest that offered strange fire to the lord , offered bastard incense ; and the people had their interest of saith , in sacrifices offered for their own sins : but can it follow , therefore the magistrate might sacrifice and burne incense in his own person , as mr. pryn will have him to make church-laws in his own person : other arguments of mr. pryns are light ; as , that there were brethren , and lay-men that had hand in the councell at hierusalem , acts . ans . this is nothing for magistrates as magistrates , but all christians as christians so must have hand in synods , which i grant in so far as concerneth their faith and practise , that they try all things , and try the spirits whether they be of god or not ; but will it follow , ergo , magistrates as magistrates are those only who govern the church , and make all ecclesiasticall constitutions , as having in them all power of ecclesiasticall jurisdiction , and deriving it to bishops and pastors at the second hand , as mr. pryn saith in the same booke . obj. but the king is head of the church ; ergo , he maketh lawes to regulate the family . ans . the antecedent is false , if not blasphemous ; it is proper to iesus christ only , col. . . eph. . . the king is the head of men , who are the church materialiter , he is not formally as king , head of the church as the church ; and therefore we see not how this statute agreeth with the word of god , henric. . stat. . c. . the archbishops , bishops , arch-deacons , and other ecclesiasticall persons have no manner of iurisdiction ecclesiasticall , but by , under , and from the kings royall majesty , the onely and undoubted supream head of the church of england and ireland , to whom by holy scripture is given all authority and power , to hear and determine all manner of causes ecclesiasticall , and to correct all vice and sin whatsoever ▪ for neither is the subject , the archbishops , bishops , &c. lawfull , nor is the limitation of the subject lawful , for ecclesiasticall officers are the ambassadors of christ , not of the king. obj. all christians are to try the spirits ▪ ergo , much more magistrates . ans . this proveth that christians as christians , and magistrates as christians , may judge & determine of all things that concerneth their practise , and that they are not with blinde obedience to receive things ; mr. pryn cannot say , that iohn . . is meant of a royall , parliamentary , or magistraticall tryall , iohn speaketh to christians as such : but this is nothing to prove the power of the magistrate as the magistrate , for thought the man were neither king nor magistrate , he ought to try the spirits , iohn . . the speciall objection moved for appeals is , that which paul did in a matter of religion , that we may do in the like case , but paul , acts . did appeal from a church iudge to a civill and a heathen iudge , in a matter of religion , when he said before festus acts . i appeal to cesar ; ergo , so may the ministers of christ far more appeal to the christian magistrate , and that paul did this jure , by law , not by priviledge , but by the impulsion of the holy ghost , is clear , in that he saith , he ought to be judged by cesar ; so maccovius , so videlius , so vtenbogardus , so erastus . ans . . this argument , if it have nerves , shall make the great turk , when he subdueth people and churches of the protestant religion , to be the head of the church ; and as erastus saith , by his place and office as he is a magistrate , he may preach and dispense the sacraments , and a heathen nero may make church constitutions , and say , it seemed good to the holy ghost and to me ; and by this , nero by office is to excommunicate , make or unmake pastors and teachers , judge what is orthodoxe doctrine , what not , debarre hereticks , apostates and mockers from the table , and admit the worthie ; and paul the apostle must have been the ambassador and deputie of nero in preaching the gospel , and governing the church , and nero is the mixt person , and invested by iesus christ with spirituall jurisdiction , and the keyes of the kingdom of heaven . this argument to the adversaries cannot quit its cost , ●or by this way paul appealed from the church in a controversie of religion , to a nero , a heathen unbaptized head of the church , and referred his faith over to the will , judgement , and determination of a professed enemy of the christian church ; and paul must both jure by the law of god , and the impulsion of the holy ghost , appeale from the church to a heathen without the church , in a matter of religion and conscience ; then nebuchadnezzar was head of the church of iudah , and supreame judge and governour in all causes and controversies of religion , how can we beleeve the adversarie , who doe not beleeve themselves ? and shall we make domitian , dioclesian , trajan , and such heads of the church of christ ? . it is not said that paul appealed from the church or any ecclesiasticall judicature to the civill judge ; for paul appealed from festus who was neither church nor church officer , and so paul appealeth from an inferiour civill judge , to a superiour or civill judge , as is clear , acts . . and when festus had tarried amongst them more then ten dayes , he went downe to cesarea , and the next day sitting in the judgement seat , commanded paul to be brought , vers . . and paul said , i stand at cesars judgement seat , where i ought to be judged ; he refused , v. , . to be judged by festus at ierusalem , but saith , v. . i appeal to cesar : now he had reason to appeal from festus to cesar , for the iews laid many grievous complaints against paul , which they could not prove , vers . . and it is said vers . . that festus was willing to doe the iewes a pleasure , and so was manifestly a partiall iudge ; and though the sanedrim at ierusalem could have judged in point of law , that paul was a blasphemer , and so by their law he ought to die , for so caiphas and the priests and pharisees dealt with iesus christ , yet his appeal from the sanedrim , . corrupted , and having manifestly declared their bloodie intentions against paul. . from a sanedrim in its constitution false , and degenered far from what it ought to be by gods institution , deut. . , , . it now usurping civill businesse , which belonged not to them ; paul might also lawfully appeal from a bloodie and degenerating church judicature , acting according to the bloodie lusts of men against an innocent man , to a more unpartiall judge , and yet be no contemner of the church ; this is nothing against our thesis , which is , that it is not lawfull to appeal in a constituted church , from a lawfull unmixt church judicature to the civill magistrate in a matter of life and death . . paul appealed from the sanedrim , armed with the unjust and tyrannicall power of festus , a man willing to please the bloodie accusers of paul , as is clear , v. . and festus willing to doe the iewes a pleasure , answered paul and said , wilt thou go up to ierusalem , and there be judged of these things before me ? . the cause was not properly a church businesse but a crime of bodily death and sedition ; i deny not but in pauls accusation , prophaning of the temple , teaching against the law of moses was objected to him . materialiter the enemies made the cause of paul a church businesse , but formally it was sedition . . it was a businesse for which the sanedrim sought pauls life and blood , for which they had neither authority nor law by divine institution , therefore they sought the helpe of felix , festus and the roman deputies ; so lysias vvrote to felix , act. . . i perceived paul to be accused of questions of their law , but to have nothing layd to his charge worthy of death , or of bonds : now it is clear the roman deputies thought not any accusation for the iewish religion a matter of death and bonds , and therefore gallio the deputie of achaia , acts . . saith to the iewes , if it were a matter of wrong and wicked lewdnes , o yee iewes , reason were that i should bear with you . . but if it be a question of words and names , and of your law , looke yee to it , for i will be no judge of such matters ; ergo , to the romans , all the blasphemies of the iewish law was not a matter of wicked lewdnesse , nor of death : now the story is clear , they were seeking pauls life , and for names and words , the iewes should not reach paul , nor move the romans to put to death a roman , except they could prove sedition or treason against him ; and acts . festus saith to agrippa , that the priests and elders desired to have judgement against paul. . but against him they brought no accusation of such things as i supposed . . but had certain questions against him of their owne superstition , and of one iesus , who was dead , whom paul affirmed to be alive : here it is clear , all are but words , nothing worthy of death , which the iewes chiefly intended ; therefore they accuse him of treason , as we may collect from pauls apologie , acts . . neither against the law of the iewes , neither against the temple , nor yet against cesar have i offended any thing at all . therefore act. . tertullus a witty man burdeneth paul with that which might cost him his head , v. . for we have found this man a pestilent fellow , a mover of sedition amongst all the iewes , throughout all the world , see acts . . of all which , though blasphemy according to the iewish law was something , yet sedition to the romans , who only now had power of pauls life , was all and some ; and when the deputies counted so little of religion , the iews knew sedition and treason against cesar behooved to do the turn , and paul , seeing they pursued him for his life , appealed to cesar to be judged in that . now , except the adversaries prove that paul referred the resurrection of iesus , and of the dead , and his preaching christ , and the abolishing of sacrifices , the temple , the ceremoniall law , to be judicially determined by nero as by the head of the church , they prove nothing against us : hence their chiefe argument is soone answered ; in what cause paul was accused of the iews , in that he appealed to cesar : but he was accused not for his sedition , but for his doctrine , act. . . ergo , paul appealed to cesar in the cause of doctrine , not of sedition : for , . the major is dubious , for in what cause he was accused of his head , which was the intent of the iews in that he appealed , true ; but in what cause he was accused , in all and every article of the points of his accusation and challenge , i deny that ; for as touching doctrinals , and his being judged by a lawfull church , and rightly constituted , he appealed neither from the sanedrim , nor from festus , but declined festus , nor in these did he appeal to cesar ; he only appealed in all cases , which might concern his head and blood . . the assumption is false , for he was accused of sedition , as is evident from act. . . and . . . though the priests and elders were most corrupt men ; yet that they believed , that cesar , or bloody nero his lips should preserve knowledge , and that the law should be sought from the mouth of nero , as the head of the church , can never be proved , which must be proved to justifie pauls appeal in the tearms of the adversary . obj. but may not nero accuse paul , that he dare preach his iesus christ in the emperours dominions ? ans . if his dominions be the christian churches conquered by his sword , he may accuse as he conquered , that is he may oppresse the consciences of men in accusing , as he oppressed them in their bodies and liberties in the conquering of them : but he may not as a conquerour accuse them for their conscience , he may if he conquer those that worship sathan , cause instruct them in all meeknesse and lenity : but this he doth by the sword as a christian ruler , to inlarge the dominions of christ ; for when ●● conquereth their bodies , it is not to be thought that he conquereth their souls , or acquireth any new dominion over their cons●i●nces : but though he do as a magistrate command them to be instructed , i doubt if he have a negative voice in imposing any religion that he will , though they be heathens , though some learned divines say be have a definitive voice , in setting up what religion he will or tollerating it ; i conceive , though he have a definitive voyce in erecting the only true religion in his heathenish dominions , when there be no ministers of the gospel there ; yet not for any false religions , that being of perpetuall truth , god never gave authority or power of the sword to do ill , ad malum non est potestas : what other things videlius and vtenbogard have on the contrary , are answered : hence we ask , . if the intrinsecall end of judging and censuring ecclesiastically , be not the inlightning of the mind , the gaining of souls ; and if nero , or christian , or heathen magistrates , be appointed for that spirituall end ? . if paul aymed to refer the judging of the gospel to nero ? . if paul knowing the sanedrim sought his blood , not the gaining of his soul , might not appeal to the magistrate to save his life ? . if it was not the law of natures dictate in paul so to do , and not any positive constitution of the magistrates headship over the church and gospel ? . if the ecclesiasticall judicature will swell without its sphere of activity , to dispose of the life and blood of the saints ; if then the state of the question be not changed ; and if then it be not lawfull to appeal and decline , and provoke to the civill magistrate ? . moreover paul appealed not to cesar , in ordine ad censuram au● pen●m ecclesiasticam ▪ in order to a church censure , as if he thought cesar should principally excommunicate and cast him out of the ●ynagogue , or judge him in an ecclesiasticall way , whether he had done or preached against the temple , and law of moses or not , which must be proved , if the adversaries will prove a proper appeal from the church to the prince , which is now our question . all this which is our mind is well explained by our countryman ioh. camero . prelectio , in mat. . . p. . christiani principes sunt precipui in ecclesia in sensu diviso , sunt precipui et sunt in ecclesia , non in sensu conjuncto , non sunt prec●pui ecclesiastici : non enim obtinent principes directe authoritatem ecclesiasticam , sed indirectè ▪ non quod velimus ulla in causa ullum eximi jurisdictione principis , sed quia ejus jurisdictio non nisi per media ecclesiastica pertinet ad conscientiam , nempe , princeps non predicat evangelium , non ligat et solvit peceatores , at de officio principis est dare operam , ut sint qui predicent evangelium , ut sint qui ligent et solvant peccatores , uno verbo perinde principis est curare salutem animarum , ac eiusdem est saluti corporum prospicere , non est enim principis providere ne morbi grassentur directè , esset enim medicus , at indirectè princeps id studere debet , itaque collegium magistratuum nullo modo ecclesia dici potest , imo quatenus magistratus est de ecclesia , subjicitur hac in parte collegio ecclesiastico neque tamen ista inter se pugnant , idem ut imperet collegio ecclesiastico , et pareat idem , imperat enim quemadmodum medi●o imperat rex , paret ut medicao , nam si medicum facientem officium morte multet , non faciet quod decet sapientem principem , sed quod faciunt furiosi et insani , sin veneficum assiciat extremo supplicio , faciet quod jus et fas , et quod non facere ne●as esset . sic imp●●reges et insani prophet as jusserunt interfici , pius rex et idem sapientissimus david nathanem exosculatus est , ceterum accipiatur caute parendi verbum , rex enim cum senatui ecclesiastico paret , non paret illi obedientia civili quae collegium respiciat , sed obedientia religiosa que deum respiciat . sic qui lictori misso a senatu parebat non parebat lictori , sed senatui . yet it cannot be denied , but the same camero ascribeth more to the magistrate then is due , for there is no reason why he saith the prince obeyeth the church unproperly , more then the people ; for it is the same obedience that prince and people yield , . he denieth that the magistrate and pastors differ in their end and object , but only in the way and means leading to the end ; and in the same doth that learned divine dav. pareus , though both be against the erastian way : for they say the magistrates end and object , is not only peace and the good of the body , and of the externall man , but also of the soul even a supernaturall good , the externall salvation of men , because the kings of israel and iud●ls were to read the book of the law , and they only did reform religion : ans . this doth prove that the church-teachers and magistrate differ not in the materiall object and end , ( of the iewish kings i adde nothing to what i have answered before ) but in the formall end and object they differ : it s true , i have said that the intrinsecall end of the magistrate is a supernaturall good : but , . that i speak in opposition to the author of the bloody tenent , to socinians , and such as exclude the magistrate from all meddling with religion , or using of the sword against hereticks , apostates , and idolaters . . that i understand only of the materiall end , because the prince punishing idolatry , may per accidens , and indirectly promote the salvation of the church , by removing the temptations of hereticks from the church ; but ●e doth that , not in order to the conscience of the idolater , to gain ●is soul , ( for pastors as pastors do that ) but to make the church quiet , and peaceable in her journey to life eternall : but all this is but to act on the externall man by worldly power . but saith camero , it is not true that the church must meddle with every sin that is scandalous ; because for the circumstance it may be so hid , that the church cannot judge it , especially in a matter of fact : a physitian killeth a man either of temerity or negligence , there is no question but it is a great sin ; yet the tryall of this belongeth not to the church : so the pastor may exhort the magistrate to do his duty , but to give judgement what way the king should do this , and when he sinneth in this , belongeth to him who governeth the common-wealth ; for this must be true , eredendum est artifici in sua arte , you must believe every man in his owne art and calling , otherwise great confusion should follow . ans . observe that camero doth liberate the magistrate from being subject to the rebukes of pastors , but by accident ; because the sins of princes are hidden in the dark obscurity of intricate causes which they judge : but so the sins of painters and tradesmen are hid , because judges see not the mysteries of trades . this is no argument , but such as will equally prove , that the poysoning of a kings son , belongeth not to the king and parliament ; for a medicinall and physicall trying , how the physitian killeth a man , doth properly belong to the colledge of physitians ; and if it belong not for this physicall reason to the church court , because it is not their art to judge of medicinall potions , no more shall it belong to the civill judge to try this murther by poyson : for as pastors as pastors are not physitians , and so cannot judge of the fact ; so kings and civill judges , as such , are not physitians , and cannot judge for circumstances of a fact of incest , murther , parricide , and of all sins acknowledged to belong to both church and magistrate , in divers respects , may make the fact equally dark to all . . it is true pastors cannot prescribe what way the magistrate should judge ; but if the pastors cannot determine in hypothesie , that this is a fact of unjustice in a judge , and so rebuke , but credendum artifici in sua arte , we must believe the judge in his owne art , he saith this is an art of justice : then isaiah and ieremiah should not cry out against unjust decrees , against crushing and oppressing the poor in the gate ; because the wickedst judges say , all their decrees are just , they defend the fatherlesse and widow , and do not crush them , and pastors cannot rebuke the sins of unjust judges , but you must believe they do just and right in their owne art ; yea , many villanies and scandals are carried so mysteriously , and in the clouds , that we must believe the sinner in his owne art and trade of sinning , and believe the harlot , who wipeth her mouth and saith , i have not sinned . for the practice of constantine the great , in the cause of donatus and cecilianus i remit to eusebius l. . c. . to optatus melivitanus who wrote the history of the donatists carefully , to augustine epistle . and for the determination of the question , see what the emperour writeth to the councell of nice , zozome l. . c. . ruffin . l. . c. . eusebius in vita constant , deus vos constituit sacerdotes et potestatem vobis dedit de nobis quoque judicandi et ideo nos a vobis recte judicamur , vos autem non potestis ab omnibus judicari , propter quod dei solius inter vos exspectate judicium , &c. that nectarius was chosen and ordained bishop of constantinople by theodosius socrates l. . c. . saith not , but by the contrary a centum et quinquaginta episcopis qui tum aderant ordinatus . theodoretus l. . c. . saith he was designed bishop by the synod of constantinople : antiquity seemeth dubious in it , for nicephorus l. . c. . zozomen . l. . e. . theodoretus . l. . c. . historia tripartit . l. . c. . say that the emperor ordained him , the synod named him ; the truth is , the bishops were devided in judgement ; and its like they referred the matter to the godly emperour : in the mean time athanasius epist . de solit vita , ambros . l. . orat ad auxentium , and l. . epist . . ad valentinianum . zozomen l. . c. . concilium toletanum . iii. concilium milevitanum . and divers others which i have cited elsewhere , make the emperor a son of the church , not a head and lord , intra ecclesiam , filium ecclesiae , non judicem , non dominum supra ecclesiam : i might adde augustin , epist . . . . l. . de doctr . christ . c. . cyril . alexandrinus in an epistle to the synod of antioch , all protestant divines of note and learning . chap. xxvii . quest . . whether the subjecting of the magistrates to the church and pastors , be any papal tyranny ; and whether we differ not more from papists in this , then our adversaries ? the magistrate not the vicar of the mediator christ : the testimonies of some learned divines on the contrary answered . it is most unjustly imputed to us , that we lay a law upon the conscience of the magistrates , that they are bound to assist with their power , the decrees of the church ; taking cognizance only of the fact of the church , not inquiring into the nature of the thing . this doctrine we disclaim , as popish and antichristian : it hath its rise from bonifacius the iii. who obtained from phocas a bloody tyrant , who murthered mauritius and his children , as baronius confesseth : and yet he saith of this murtherer optimortum imperatorum vestigia sequutus , he made an edict that the bishop of constantinople should not be called oecumenick nor universall bishop ; but that this should be given only to the bishop of rome : so baronius yieldeth , this tyranny was inlarged by hildebrande , named gregorius the seventh , a monster of tyrannicall wickednesse , and yet by papists , he is sanctitate et miraculis clarus , baronius extolleth him , these and others invaded both the swords : bishops would be civill judges , and trample first upon the neck , then upon the consciences of emperors , and make kings the hornes of the beast , and seclude them from all church businesses , except that with blind obedience , having given their power to the beast , as slaves they must execute the decrees of the church . paul the iii. the confirmer of the order of iesuits , who indicted the councell of trent , as onuphrius saith , up braideth charles the v. for meddling with church businesse : they write that magistrates do not see in church matters with their owne eyes , but with bishops eyes , and that they must obey without examining the decrees of councels ; and this they write of all subject to the church , toletus in instruct sacerd●t . l. . c. . si rusticus circa articulos fidei credat suo episcopo proponenti-aliquod dogma hereticum , mor●tur in credendo , licet sit error ▪ card. cusanus excit . l. . sermon . obedientia irrationalis est consumata et perfectissima obedientia sicut iumentum obedit domino . ib. sententia pastoris ligat te , pro tua salute , etiam si injusta fuerit : envy cannot ascribe this to us , calvin , beza , yea , all our writers condemne blind obedience as brutish : but our adversaries in this are more popish , for they substitute king and parliament in a headship over the church , giving to the king all the same power in causes ecclesiastick , that the pope usurped . . they make the king a mixed person , to exercise spirituall jurisdiction , to ordaine bishops , and deprive them ; and mr. prinne calleth the opinion of those who deny ecclesiasticall jurisdiction , legislative ( a high word proper to god only ) coercive power of christian emperors , kings , magistrates , parliaments , in all matters of religion , ( what , in fundamentall articles of salvation ? ) church-government , discipline , ceremonies , &c. anti-monarchicall , anti-parliamentarie , anarchicall , as holden by papists , prelates , anabaptists , arminians , socinians , &c. it s that which arminians objects to us , and calleth the soul , heart , and forme of papall tyranny . but that the magistrate is not obliged to execute the decrees of the church , without further examination ; whither they be right or wrong , as papists teach that the magistrate is to execute the decrees of their popish councels with blind obedience , and submit his faith to them ; because he is a layman , and may not dare to examine , whether the church doth erre , or not , is clear ; . because if in hearing the word , all should follow the example of the men of berea , not relying on the testimony of paul or any preacher ; try , whether th●● which concerneth their conscience and faith , be agreeable to the scriptures or no , and accordingly receive or reject ; so in all things of discipline , the magistrate is to try by the word , whether he ought to adde his sanction to these decrees , which the church gives out for edification , and whether he should draw the sword against such a one as a heretick , and a perverter of souls : but the former is true , the magistrates practise in adding his civill sanction , and in punishing herericks concerneth his conscience , knowing that he must do it in faith , as he doth all his moral actions ; ergo , the magistrate must examine what he practiseth in his office , according to the word , and must not take it upon the meer authority of the church ; else his faith in these moral acts of his office should be resolved ultimaté on the authority of the church , not on the word of god , which no doubt is popery ; for so the warrant of the magistrates conscience , should not be , thus saith the lord , but thus saith the church in their decrees . . the magistrate and all men have a command to try all things ; ergo , to try the decrees of the church , and to retain what is good , thes . . . to try the spirits even of the church , in their decrees , joh. . . . we behooved to lay down this popish ground , that . the church cannot erre in their decrees . . it s against scripture and reason , that magistrates , and by the like reason , all others should obey the decrees of the church with a blinde faith , without inquiring in the warrants and grounds of their decrees , which is as good popery , as , magistrates and all men are to beleeve as the church beleeveth with an implicite faith , so ignorance shall be the mother of devotion ; who ever impute this to us who have suffered for non-conformity , and upon this ground that synods can erre , refused the ceremonies , are to consult with their own conscience whether this be not to make us appear disloyall & odious to magistracy in that which we never thought , ●ar lesse to teach and professe it to the world . . their chiefe reason is , the magistrate by our doctrine , by his office , is obliged , . to follow the judgement of the church , and in that he is a servant or inslaved , qui enim judicia aliorum sequi tenetur , is non regit , sed regitur , adeoque servus est , & mancipium brutum eorum , quorum judicium sequi obligatur , and the magistrate ( say they ) as such , is neither to judge nor try what the church decrees , but as a burrio , or hangman to execute that which the church hath decreed . but . i put it in forme , and retort it thus , they are servants and slaves who are obliged not to despise , but to hear and obey , and so to follow the judgement of the prophets , the faithfull pastors of christ , preaching the word of god soundly and orthodoxly . but not onely magistrates , but all within the visible church are obliged , not to despise , but to hear and obey , and so to follow the judgement of the prophets , the faithfull pastors of christ preaching the word of god soundly and orthodoxely ; ergo , magistrates and all within the visible church are slaves and servants . but the conclusion is absurd ; ergo , some of the premises , but the assumption is the word of god , iudah was carried captive , because they would not hear the prophets rising early in the morning and speaking to them : also in the new testament , this is true to the second coming of christ , he that heareth you , heareth me , he that despiseth you , despiseth me . and this , he that will not obey the servant of the supream magistrate , in that wherein he is a servant , and holdeth forth the lawfull commands of the supream magistrate , he will not obey the supream magistrate : the major proposition is the adversaries , the assumption is expresse scripture ; let them see then to the conclusion . . when the adversary shall answer this argument with equal strength made against preaching and hearing the word , they will answer their owne argument made against church-government . . this argument is made against synods popish , that cannot erre ▪ as our protestant divines object ; and therefore the adversarie is popish here , not we : thus they are servants and slaves who are obliged to follow the judgement of councels absolutely , without limitation ; and because they say it , whether they warrant their decrees by the word of god , or not , that is a true major proposition : but now the assumption is most false , for neither magistrates nor any other , are to follow the judgement of the church absolutely without limitation , and because they say it . the other part is , they are servants and slaves , who are to follow the judgement of the church and councels , with a reserve , and a condition , and limitation , in so far as they agree with the word ; now the major is false . . he that is obliged to follow the judgement of another , does not rule , but is ruled , true , in that in which he followeth the judgement of another ; the magistrate in so far as in matters of religion , that concerneth his conscience , faith , and practise , he followeth pastors ; he is not a ruler formally to those whose judgement he is obliged to follow : but in civill matters he may be , and is a ruler to those same ; for we answer to papists who by this same argument would prove , that churchmen are not subject to the magistrate , nor to civill laws : he that is a sheep , is not to rule and command his shepheard ; but the magistrate is a sheep and a member of the church , and pastors and doctors are shepheards : we answer , in divers considerations a magistrate as a magistrate in civill things , is not ruled by pastors and doctors , but he is to rule them : but a magistrate as a member of the church , as a christian in things that concerneth his conscience , is a sheep and to be ruled , not a ruler to pastors and doctors , and so here ; and therefore , non concluditur quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the adversaries are to answer this also ; for if pastors and doctors be as such , but servants under the magistrate ; and if he have that same architectonica potestas , that same supremacy and headship in ecclesiasticall matters , as in civill matters , to command alike in both by the same power : then , . the pastors and doctors are obliged to follow his judgement , without appeal or examination , and they are servants and slaves , and ruled , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not over the magistrates as christians , neither over the people in the lord. . the elders as elders , are not to examine what the magistrates as magistrates command in ecclesiasticall matters or in religion , they may possibly not as elders but as as christians , judge with the judgement of discretion , as all other christians may do ; for videlius , erastus , and other adversaries say , the magistrate may not command what he pleaseth ; for in church matters he may command but according to the rule of the word , and in civill matters according to equity , justice , and prudence . true : but , . the magistrate as supream head of the church , is by office , to judge what government of the church is most agreeable to the word , what is sinfull , antichristian , and tyrannicall ; and the magistrates lips in thus judging , as he is a magistrate , and not the pastors are to preserve knowledge ; and both pastors as pastors , and the people as members of the church , and as they may worship and serve god in this government , or may sin , are to seek the law at the magistrates mouth , and directions for their conscience from him , as from a magistrate , and not as from a christian , not from pastors as pastors that handle the law. and if the government as a way of serving god , may be prescribed and held forth to the consciences of all by the magistrate as the magistrate ; by the same reason all the wayes of god , in which the church of ephesus , pergamus , thyatira , may so approve themselves to christ , and as he is to walk in the midst of the golden candlesticks , and as a magistrate , he is to forbid such sins in government , as may procure the removing of the candlestick ; and why may he not by the same reason , hold forth to their conscience all the other parts of the gospel ? if any say , who can deny but the magistrate as the magistrate may command that which is obedience to christ , and reward it , and forbid sin and punish it ? ans . but the magistrate as such , forbiddeth not sin as sin , for then as a magistrate he should forbid sin under the punishment of eternall wrath , which he cannot do as a magistrate , he onely can forbid sin under the pain of his temporary punishment , which he can inflict , and as it disturbes societies , and incorporations . obj. the magistrate as the magistrate shall not serve christ as mediator , if he doe not command the dispensing of word and sacraments , as they are spirituall meanes leading us to a supernaturall end , and if he forbid not idolatry and blasphemie against christ as they are sins , and gospel sins done against christ , as mediator . ans . i utterly deny this consequence : for . the magistrate may serve christ as christ , and promote and advance the kingdome of iesus christ as mediator , when he contributes his power to those things that materially conduce to a supernaturall end , though he doe not contribute any thing that formally conduceth to such an end . . so you may say a christian husband as a husband ; a godly physitian , as a physitian , a printer who printeth the bible , do nothing serviceable to christ as christ , and in promoting christs mediatory kingdom , when the one begetteth children , that being borne in the visible church are made heires of the kingdome of christ ; and the other when by his art and skill he preserveth the life of a godly and zealous preacher : the third , when by his art he publisheth in print the testament of christ ; the physitian doth somewhat as a physitian that is serviceable to christ as mediator , yet ( i hope ) it is no ecclesiasticall businesse to restore to health a godly minister ; nor to beget a child who is made an heir of grace , nor to print the bible ; so a philosopher as a philosopher doth convince one that worshippeth bread , that the man leaveth his error , and this is materially service to christ , and a promoting of christs mediatory kingdom ; but neither husband , physitian , printer or philosopher , are in these acts , the vicars and deputies of iesus christ , as the magistrate is holden to be by the adversary : nor . do they as ecclesiasticall persons formally advance the kingdom of christ as do the preachers of the gospel , far lesse more principally do they advance christs kingdom , as the magistrate is supposed to do . nor . hath their thus promoting of christs kingdom any influence upon the conscience as the magistrate must have , if he forbid sin as sin ; now the magistrate as such , doth nothing to promote formally the mediatory kingdome of christ , for he may doe , and doth all hee doth as a magistrate ; yea suppose he were a turk set over ▪ christians as their magistrate granting that christ was a true prophet , yet may he as a magistrate , punish those who shall teach that christ was a false prophet and an impostor , and though his magistraticall acts be serviceable to christ materially , yet not formally . . because this magistrate denieth christ to be the saviour of the world , and yet as a magistrate he justly punisheth the man that blasphemo●sly calleth christ a deceiver , and an impostor . . because as a magistrate he believeth him not to be god , and so ex intentione operantis , he punisheth him not for a wrong done to christ as christ , and as the saviour of mankind , but as a wrong done to the common wealth , and as a disturber of the peace thereof ; hence these propositions touching the magistrates relation to the mediator christ and his church . propos . . the magistrate as a magistrate is not the vicar nor deputie of iesus christ as mediator ; . because this is the heart and soul of popery , that the papists teach that christ as mediator hath left a temporall , an earthly and visible monarch as his vicar on earth . now that learned and singular ornament of the protestant churches , andreas rivetus hath well said , christ hath instituted neither kings nor princes in the church as his successors , nor any vicars with a domination , but onely ministers and servants , who are to discharge their embassage , in the name of the onely prince christ ; for an embassage cannot institute other ambassadors , either kings or princes , but onely ministers , who do serve , not reigne in the kingdom of christ , he himselfe onely reignes ; the servants of this great king promote the kingdom of their prince , nor do they ever usurpe the royall power . yea , all the arguments of protestants that are brought to prove that the pope , a bishop , and a church man ▪ because he is a bishop and a steward in the church , and in christs spirituall kingdom that is not of this world , cannot be an earthly prince and monarch having power either directly or indirectly in ordine ad spiritualia , to dispose of kingdomes and crownes , and enthrone and dethrone kings , doe also prove that the king cannot be head of the church , nor the magistrate an officer of the church . doe not protestant divines condemn that blasphemous speech of cardinall bertrandus , that christ who was a temporall lord on earth , should not seem a discreet and wise prince , if he had not left a temporall vicar behinde him in the church , and that of armacanus to be false ; that christ by birth was the true king of iudea , and so a temporary prince , hence ( say they ) there should be a temporary prince , and an earthly monarch , the successor of christ as king and mediator . this becanus the iesuite maketh a speciall ground of the popes headship of the church , and for this suarez disputeth ; yea , the iesuite aegid . conninck saith , it is the common and received opi●●●n of all the ( romish ) doctors , that christ as man hath a true kingly power , and a direct dominion over all the kingdomes of the world , to give them lawes , and to exercise all kingly power over them , though de facto he abstained from it ; and is not upon this pillar builded the popes supremacy ? and that which augustinus de ancona saith , idem esse dominium dei & pap● , it is the same dominion which god and the pope hath , because it is the same jurisdiction of the ambassador , and of the lord who sent him ? i deny not , but many papists give to christ an indirect kingly power , and to the pope they give the same indirect power in ordine ad spiritualia , as vasquez , and pet. waldingus and others ; but this we say ; if iesus christ forbid a preacher of the gospell remaining a preacher to be a civill magistrate or temporall lord , as he doth both by precept and and practise , luke . , , . and . , . ioh. , . and , . then upon the same ground he must forbid the civill magistrate to be a church governour , as if god should forbid a physitian to be a painter , ( because the two callings cannot lawfully consist in the person of one man ) he should also forbid a painter to be a physitian ; then the arguments against a monarchy and magistraticall power in the bishop of rome , must fight against any ecclesiasticall power in a magistrate , if then the pastors doe as pastors , rebuke , exhort , excommunicate , and censure , as directly subordinate to the magistrate , then pastors as pastors discharge their office as inferiour and under magistrates , and so they partake in so farre of a temporall dominion , being direct instruments under temporall lords ; and if the magistrate as the magistrate doe command them to dispense word , and sacraments and discipline , and make and unmake pastors , and regulate and limit them , and make lawes to them , then the magistrate as the magistrate doth partake of an ecclesiasticall jurisdiction , and both are forbidden by christ in the places cited . . if the magistrate be the onely supream church governour under christ , the government of the church must be a visible monarchy , and the magistrate must have both the swords , temporall and spirituall , and christs kingdom must be of this world , and the weapons thereof carnall to fight for christ , and the supream church-officer as such must bear the sword , be a valiant man of warre by office , and christs kingdome must be not of this world , and the weapons thereof not carnall , but spirituall , joh. . . cor. . , . and the supream church-officer must be no striker , no fighter , no man of war , no sword-bearer by office , which are contradictory . . we prove the pope to be no vicar of christ , because we read not in the word of any such vicar , nor do we read any thing of a supream church-officer , who is the vicar of christ . . no spirituall ambassador as such , can substitute other ambassadors with majority of power , that he hath in his name to dispense word , sacraments ; and discipline ; nor can one great ministeriall church-head create lesser ministeriall church-heads , such as justices , majors , sheriffes , bailiffes , constables , no more then the high priest could substitute in his place other little high priests , if he were sick and absent , to goe into the holy of holiest with blood once a yeere , no more then the apostle paul immediately called of god can substitute other lesser apostles immediately called of god to act as lesser apostles , but limited by the higher , in the exercise of power ; nor can these lesser apostles create other apostles yet lesser , and these in a subalternation yet lesser , while you come as low as a constable , as the king doth send lesser kings indued in part with his royalty or iudges under him , and those iudges may appoint other iudges under them ; and because the whole visible catholick church hath an externall visible policy , if oecumenick councels have any warrant in the word , then ought christ to have instituted one civil emperour over all the churches on earth , to conveen oecumenick synods , to preside in them , to limit and regulate them , to make lawes to all the world ; and that this is not , it falleth out through mans corruption , but it ought to be according to divine institution , no lesse then every single magistrate is by institution the head of every particular church , indued as our adversary say with that supream power under christ the mediator , that they call potestas architectonica , the headship of the church . proposi . . the magistrate as such is not a vicar of christs mediatory kingdom , . because then as the magistrates are called gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in scripture , exod. . . psal . . ioh. . , . so the magistrates should be called little mediators , or submediators , between god and man ; little kings of the church , little priests , little prophets of the church : for god giveth his name to magistrates , because he communicateth also to them some of his majesty and power ; now what mediatory , what princely , priestly , o● propheticall power hath christ communicated to magistrates as magistrates : erastus saith , they may dispense word and sacraments , if they had leasure : but if they be by office , little mediators , and pastors under christ , they should take leasure ; for every magistrate ought to say , woe be unto me if i preach not : and master coleman saith , that christian magistracy is an ecclesiasticall administration ; he must speak of christian magistracy formally , as christian magistracy , otherwayes a christian tentmaker , a believing fisher was an apostle ; if he mean that christian magistracy is a church officer formally , he might say , it is a mediatory office , and a princely and kingly office under christ , to give repentance to israel and forgivenesse of sins instrumentally ; would master coleman teach us how the magistrates sword openeth the eyes of the blind , converteth men from the power of sathan to god , begetteth men through the gospel to christ , as pastors do ; and that formally as magistrates , we should thank him . . christian magistracy , if it be a church or ecclesiasticall administration , then is it formally so either as magistracy , or as christian ; not as magistracy , for then all heathen magistrates must formally , ho● ipso , that they be magistrates , be ecclesiasticall persons : so nero when rome makes him emperour , they make him formally a church-officer , and invest him with power to dispence word and sacraments , and discipline , if he might find leasure for killing of men , and such businesse , so to do ; for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where doth the old or new testament hold forth such an office given by christ , as a fruit of his ascension to heaven ? where do the apostles who shew us the duty of magistrates , fathers , masters , pastors , teachers , rulers , deacons , husbands , insinuate any such office ? if as christian , christian magistracy be an ecclesiasticall office and administration : christianity , . is common to the magistrate with all other professors , painters , merchants , seamen , lawyers , musitians ; and no more can christianity make a heathen formally a church-officer , then it can make a painter formally a church-officer ? can faith in christ , and professing thereof make any to be formally church-officers ? then must all be church-officers that are members of the church , for posita causa formali ponitur effectus formali● : now master coleman saith , the heathen magistrate as a magistrate is an ecclesiasticall administration ; because ( saith he ) he should , and ought to manage his power for christ ; as the heathen and uttermost parts of the earth are given for christs possession and inheritance , and christ hath given no liberty to a great part of the world , to remaine infidels and enemies to him and his government : i suppose christ hath all nations given to him , and all nations ought to receive christ , though as yet actually they do not ; god and nature hath made magistrates , and these magistrates thus made , god hath given to christ : but , . the title of christian added to magistracy , by this is superfluous , and put in only ad faciendum populum , for christianity maketh no man formally a magistrate by m. colemans way ; yet saith he pag. . a christian magistrate as a christian magistrate , is a governour in the church : he should say by his way , a magistrate christian as a magistrate , is a governour not only in the church , but a governour of the church . arg. . if the magistrate as the magistrate be the vicar and deputy of christs mediatory kingdom , then all and every magistrate as magistrate by his office , is obliged under the pain of gods wrath , to command that the gospel be preached , and that men believe and obey christ as mediator , in all his dominions ; that so he may manage his office for christ : but the latter is utterly false , and contrary to the gospel ; ergo , so is the former . the major is undeniable , all service that magistrates by office do , they sin before god , if they do it not ; and so must be obliged under the pain of sin , and gods wrath to do it : and therefore are obliged to command that the gospel be preached , and that men believe and obey christ , if by office they be the vicars and deputies of the mediatory kingdom . i prove the assumption , these magistrates amongst the americans and other heathen , who never by any rumour heard of iesus christ , are essentially and formally magistrates : but neither are they obliged to command that the gospel be preached , nor their people they are over , obliged to believe and obey christ as mediatour ; because only those to whom christ and the gospel commeth , can be guilty of not receiving christ the mediator , and of not promoting the mediatory kingdome : such magistrates are obliged only with their sword to glorifie god the creator , and to punish sins against the law of nature , nor are they guilty for not punishing the not receiving of the gospel , or for sins against the mediator , of whom they never heard ; for this is invincible and insuperable ignorance , and can make no man guilty , who never heard nor could hear of the gospel , according to that , ioh. . . if i had not come and spoken to them , they should not have had sin , but now they have no cloak for their sin , rom. . . for as many as have sinned without law , shall also perish without law , and as many as have sinned in the law , shall be judged by the law ; ergo , they that never heard of the gospel or the mediator , cannot perish , nor be judged for refusing the gospel ; and it were strange , if magistrates were invincibly ignorant of their office , which is to set up the mediator christ and his church and visible kingdom , if yet they never heard , nor ever could hear of the word of the kingdom ; for then to do and performe the duties of their office , should not only morally , but invincibly and physically be impossible , and so they should not be obliged to do the duties of their office . obj. . when the heathen magistrate is converted to the faith , and becometh a christian magistrate , he is obliged by his office as a magistrate , to command his people to honour and receive the lord jesus , and the ministery of reconciliation , and to punish such as blasphemeth the mediator iesus christ , such as arrians , antitrinitarians , and others ; ergo , that officiall obligation lay on him before as a magistrate : for you say that the heathen magistrate turning christian , acquireth no new magistraticall power by turning christian , which he had not before while he was a heathen magistrate ; onely christianity maketh him use the officiall power of a magistrate , which he had before , while he was a heathen ignorant of christ , now for the honour of the mediator christ , and the promoting of his mediatory kingdome . ans . . the antecedent is denied , for when the heathen magistrate is converted to the christian faith , he is not obliged by his office , as a magistrate to command his people ( whom we suppose now to be hearers of the gospel , and possibly converted also ) to believe and prosesse christ , nor is he obliged as a magistrate to promote the mediatory kingdome of christ , as his mediatory and spirituall kingdom ( he or his sword have nothing to do with spirits or consciences as they are such , nor with the subjects of a spirituall kingdom ) nor can he punish blasphemers of christ as such : nay , nor can he punish such as sin against god the creator , as they sin against god the creator , by vertue of his office of a magistrate , for so formally he commandeth obedience to christ mediator , or to god creator , and punisheth sins and blasphemies against the mediator , or against god the creator only as such obedience and such blasphemies , may promote the externall safety , prosperity , and peace of the civill society , whereof he is head , or may dissolve the sinnues and nerves of that society . what he doth to uphold that society which is a part of christs redeemed kingdome , ●e doth it as a magistrate in a far other notion then the pastors and reachers , who by office as spirituall watchmen , are to promote christs mediatory kingdom , as such a spirituall incorporation professing union with christ the head of the body the church . obj. . but yet it will follow that the heathen magistrate remaining heathen , is invincibly ignorant of his office ; for in so far as he remaineth a heathen , he cannot promote the mediatory kingdom of christ in any notion ; nay , not so much as it is a mean conducing to the externall safety and peace of that civill society , whereof he i● head ; ergo , he must , while he remaineth an heathen , and never by rumor heareth of the gospel , be by office a promoter of christs kingdom , and by office a punisher with the sword , of all such as blasphem the mediator christ , though through his owne sinfull ignorance he cannot put forth in acts or exercise the very officiall and magistraticall power , which he hath by office , and actu primo , while he remaineth an heathen magistrate . ans . . it followeth not that the heathen magistrate , being ignorant ( while he remaineth in that state ) of some acts , which would conduce to the peace and externall safety of the state , if the state were christian , that he is invincibly ignorant of his office ; to be unable to exercise some acts of an office not consistent with an heathenish state , can never argue invincible ignorance of the office . . the consequence is nought , that because he is ignorant of some acts , and cannot exercise them ; that therefore the heathen magistrate remaining heathen , is by office , and actu primo , an officer and vicegerent of christs mediatory kingdom : for at no time , and in no state , hath the magistrates sword any influence in the mediatory kingdome at all , but in so far as the sword may procure externall peace to the society of that kingdome as they are a civill body , which peace he might by office procure by other means then by commanding the gospel to be preached , or by punishing such as blaspheme christ : for though the materiall object of the magistrates sword be the spirituall kingdom of christ , yet the formall object is the naturall and civill peace of this kingdome as a civill society , for to promote spirituall means , and to punish spirituall sins , such as heresie and blaspheming of christ , do often conduce very much for civill peace . . it is false that the heathen magistrate is unable to exercise his magistraticall power for the mediator christ through his owne sinfull ignorance , his not knowing christ of whom he never heard , is not any sin at all , nor is he obliged to know or believe in him , of whom he never heard , rom. . . arg. . every magistrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane ordinance , pet. . . and is appointed by god the creator , and by a rationall nature , yea saith mr. coleman , god and nature made magistrates , he must mean god the creator and nature , but i hope god as creator , and nature made not the magistrate the head of the church , the vicar of the mediator christ , this must have its rise from a higher fountain then nature ; ecclesiasticall offices tend to a supernaturall end , magistracy and humane laws ( saith suarez ) is from nature , and the law saith , de jure gentium est omnis principatus . that excellent and learned lawyer , ferd. vasquius saith , that all princedome hath its rise from the secondary law of nature , to wit , à jure gentium , from the law of nations : hence kings , princes , parliaments , iudges , lord justices , majors , sheriffes , constables , &c. in their root are naturall , but in particulars , rulers are from the prudence of humane societies , there is a higher institution for church ▪ officers , eph. . . they have not their rise from nature , and therefore that celebrious and renowned antiquarie , d. salmasius in that learned work of his , de primatu papae condemneth the dignity and jurisdiction of patriarchs above metropolitans , as flowing from the writs of princes , and synodical constitutions of fathers , not from any divine institution , the highest was as theodoret saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ now god as creator and nature doth not , sure nature cannot appoint a vicar of the mediator christ , for if the magistrate be an ecclesiasticall administration , then it must be an office intrinsecally supernaturall , and intrinsecally and directly tending to a supernaturall end ; now the papists for shame doe build their head of the church upon a divine institution , and on christs words , thou art peter , and on this rock i will build my church , and i will give to thee the keyes of the kingdom of heaven ; christ never said any such thing to a magistrate ; and if the magistrate be an ecclesiasticall administration , and the head of the church , and the vicar of christ as mediator , he must have more then this , and the keyes of the kingdom of god must be given to him above peter and all the apostles , for all church-officers act their part as such , à & sub magistratu , from and under the magistrate , as his vicars , so as the magistrate in america who lived and died never hearing of the gospel , nor of his lord mediator , is yet by office the vicar of the mediator , and obliged as a magistrate though a meer heathen to beleeve in him of whom he never heard , if the adversary say right , which is unpossible , rom. . . but saith mr. coleman , if christ be rightfull king of the whole earth , where did christ grant a liberty to a great part of the world , to remain infidels and enemies to him and his government ? arg. . in answer to which , i draw a fourth argument ; all the heathen magistrates who never heard of the mediator christ and the gospel , cannot by office be the deputies and vicars of the mediatory kingdom , for they are not the professed subjects of christ as mediator , nor given to him as his possession and inheritance , neither actually , nor in gods decree ; for thousands of them lived and died without christ or any obligation to beleeve in , or serve the lord iesus as mediator , for if christ be not their rightfull king as mediator , nor their king at all as mediator , they cannot be his subjects as mediator , far lesse can they be his deputies and vicars by office of his kingdome ; but christ is not king as mediator in any sort or title of such as are heathen magistrates , for as mediator he is neither king , titulo & jure acquisitionis , nor efficaci applicatione , neither merito , nor efficacia , he neither gave a price as mediator to buy them , because the adversaries then must say , that christ is so king of the whole earth , as he hath died for all and every one of mankind : nor are they his subjects so much as in the profession of the word of his kingdom , for they never heard it ; if the adversaries can say that christ died for all and every one of mankinde , and so for these heathen kings , i can refute this article of arminianisme ; and though christ had died for them , yet are they not subjects in so much as in profession , and so in no capacity nor obligation to serve with their sword , christ as mediator , for they are not in that state obliged to beleeve in him , nor to know him as mediator ; how then are they obliged by office to serve him as mediator , except he had revealed himself to them in the gospel ? hence i need not prove that christ is their king by efficacious applying of the merits of his death to them , nor can any say this argument may prove that pastors by office are the ambassadors of christ , because they are not all the subjects of christ given to him as mediator , either in the decree of election , nor actually redeemed ; for many pastors who are by office the ambassadors of christ as mediator , are reprobates , as was iudas and others ; for the argument is not drawn from any saving claime that heathen princes who never heard of christ hath to christ , but it is drawn from no claim at all , no not so much as in profession ; now this claim in profession all pastors have , else they cannot be pastors . it is doubtsome that master coloman saith , and not to a purpose , that christ granteth not a liberty to the greatest part of the world , to remain infidels and enemies to him and his government : for thus he giveth them a liberty negative , so as they are not obliged to believe a gospel that they never heard , nor is their negative infidelity a sin , for which they are condemned : they are condemned , because they glorifie not the creator as god , rom. . . and do not the things of the law , that are written in their hearts , rom. . . . mat. . , , . and in this sense god giveth to them liberty to remain infidels , but he giveth them not liberty positively to remain infidels and enemies to christ , that is , he willeth not voluntate signi ; that they should live in a sinfull course of unrenewed nature ; but they are not positively enemies to christ and to his government , who never by the least rumour heard of christ or his kingdom or government : hence all our divines say , that privative unbeliefe of those that hear the gospel , doth condemn , but not the negative unbeliefe of those who never heard the gospel : thus the adversaries must say , except they with arminians , and especically with moses amyrald teach , that there be two wayes of preaching christ , and two sorts of faiths in christ , one of those that hear the gospel , and another of those who are to believe in christ , though they never hear of , or know any letter of the gospel , who yet by the book of creation and providence are obliged to believe in christ , which were an irrationall obligation , rom. . . arg. . all power mediatory in heaven and in earth , that is given to iesus christ as mediator , is all spirituall , all ecclesiasticall power ; and therefore christ upon this receipt of all power , mat. . . draweth a conclusion , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. go●ye therefore and teach all nations , &c. but a kingly power of this world by carnall weapons , and by sword to fight , is not given to christ mediator ; for he denieth expresly , ioh. . . that he hath such a kingdom as mediator , or that he was instructed with the sword as mediator , luk. . . now as god and creator of the world , christ could not deny but he had a kingdom worldly , and that he hath a regnum potentiae , an universall kingdom of power , as lord of hoasts ; to dispose of all the kingdoms of the world , and to rule amongst the children of men , and to rule over the children of men , and to give them to whomsoever he will , dan. . . & . . ●er . . v. , , , . psal . . . psal . . v. . nor is this kingdom and power given to christ , nor is he made prince and a king as god ; but as mediator to give repentance to the house of israel , and forgivenesse of sins , act. . . i grant it is said , phil. . . god hath highly exalted christ , and given him a name above every name , that at the name of iesus every knee should bow , of things in heaven , and of things in earth , and things under the earth . what ? doth not this ( say the adversaries ) comprehend a royall power given to christ ? and hath not christ from this power to substitute magistrates in his place , as his vicars under him , and as little mediators ? i answer , it doth in no sort follow : for that is a spirituall power , as is clear , rom. . v. . for to this end christ both died , and rose , and revived , that he might be lord both of dead and living , v. . for it is written , as i live saith the lord , every knee shall bow to me , and every tongue shall confesse god : so it is clearly expounded of christs exalting at the right hand of god , act. . . for spirituall and supernaturall ends , i grant as mediator and king he breaketh his enemies , devils , and men , psal . . . with a rod of yron , and dasheth them in pieces like a potters vessel , and maketh his enemies his footstool , psal . . . but that is no carnall power , such as earthly kings useth , it is a spirituall power , for the reason is given , ver . . the lord shall send the rod of thy strength out of sion : by which v. . as a great anti-royalist , he strikes through kings in the day of his wrath : now christ as mediator sendeth not out kings and princes to conquer souls to him with their sword : renowned salmasius saith , when christ sent his apostles first to preach the gospel , and to lay the foundation of the christian church , did he send out with them lictors , pursevants , men of war with a bundell of rods , and with axes to compell men to come in to his kingdome ? commanded he to smite them with swords and axes , who would not receive the gospel ? no , yea he would not have them to take with them a staffe , a scrip , or shoes : but though christ subdue all his enemies , devils , and wicked men , it shall never follow that christ is for that , king and head of devils , and wicked men : for christ is as mediator king and head , or mediatory king and head of those that are the subjects , and redeemed conquest of this king , and of those who are members of the body of which he is head , now this body is his church only , col. . . he is the head of the body the church , eph. . , . and gave him to be head over all things to the church , which is his body , the fulnesse of him that filleth all : the body of christ to be edified , ephesi . . till we all ( all that body of the saints to be perfected , v. . ) come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulnesse of christ , v. . from whom the whole body fitly joyned together , and compacted by that which every joynt supplieth , according to the effectuall working in the measure of every part , maketh increase of the body unto the edifying of it selfe in love : now never divine can say , that devils and wicked men , who shall bow to iesus , are the subjects of this kingdom of christ , who have right to the fruits of the kingdom , righteousnesse and peace , and joy in the holy ghost , rom. . . far lesse that they are of the body ; that is , christs body , christs fulnesse , christs body to be perfected , edified , to come in the unity of faith , and of the knowledge of the son of god , into a perfect man , &c. arg. . these megistrates that are the mediatory vicars , deputies , and heads of the head iesus christ and his kingdom , these are of his body , and subjects under the king and mediator christ , the chiefe head and king : for it is not to be presumed , that christ will appoint these to be heads and vicars of his body , and little kings over his kingdom , as he is mediator , who are not members of his church , nor subjects of his mediatory kingdom : but magistrates as magistrates , are not members of his church , nor subjects of his mediatory kingdom : no more then husbands as husbands , fathers as fathers , are members ; and their should have been husbands and fathers , though the lord iesus never had been mediator , advocate , and priest of a redeemed church . obj. but are pastors and teachers , and elders as such , members of the christian church ? ans . if eyes and ears be members of the body , and watchmen members of the city , then are they , ex officio , by their office members of the church ▪ but if the magistrate as a magistrate be a member of the church , then all magistrates , heathen , and turkish are members of the christian church , ex officio , by vertue of their office . arg. . that opinion is not to be holden which layeth ground , that christ mediator is a temporary king , hath under him magistrates , even heathenish , who have nothing to do with a mediator to bear a temporall sword : for a supernaturall and spirituall end as christ● under heires , he himselfe being the first heir of all such ▪ and so maketh heathens within the verge of the mediatory kingdom ; as if christ were as mediator , a king to heathen , and all and every one of mankind , who must have magistrates , and so maketh the kingdome of men as men , and the kingdom of grace commensurable , and of alike latitude and extension , and maketh nature and grace of equall comprehension : but such is the former opinion , the proposition cannot be denied , except by arminians , socinians , papists , who do maintain an universall redemption , a grace universall , a catholick kingdom of grace comprehensive of all and every man , of pharoah , evil ▪ merodach , belshazer , all the kings of romans , persians , assyrians , chaldeans , and of turk , india , and such as worship the sunne and moon , the devil , and the work of mens hands : the assumption is granted by master coleman who saith , christ is the rightfull king of the whole earth , he meaneth christ as mediator , to whom the father hath given a kingdom . obj. doth not christ as king make all his enemies his footstool , and subdue all things to himselfe ? ergo , his kingdome is as large as all things . ans . the lord iesus christs power kingly , and his power mediatory , which includeth a power as god ( for he is mediator and a mediatory king , according to both natures ) doth no way make him king of devils , of hell , of sin , of the reprobate , and damned , no more then davids power over ammonites , and moabites , makes him king and feeder of the ammonites and moabites : never divine said , that christ was king of devils , and king of hell ; though he subdue devils and hell , and make them his footstool , col. . . but as hability and gifts was not sufficient to make christ a priest , but he behooved to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority and a lawfull calling , heb. . , . so he behooved to be called , set , and established on the holy-hill of zion , as a king of the fathers making , psal . . , . psal . . , , , . luk. . , . ver . , . , . and therefore though as king and an eternall king , he subdue all things , even his enemies ; yet it followeth not , he is king and mediator , and head of his enemies . arg. . all those whom christ maketh officers , legats and ambassadors of his mediatory kingdom , they have either the word of the kingdom committed to them , as pastors and doctors , and of old , apostles , evangelists , prophets , that they may make work on the consciences of men to make them kings and priests unto god , or they are by the word of admonition and rebuke , to deal for the same end , as governours and elders , cor. . . tim. . . for the officers of the kingdome , and sword or scepter of the kingdome , the word of god , psal . . . rev. . . heb. . . rev. . . which are the means , are congruously proportioned , to the end , the gathering of the saints , the perfecting of his body , eph. . , . but never did christ appoint the magistrate with his sword , and his temporary rewards , and praise of well doing , to have any action on the conscience of men , or to co-operate for so high an end directly and kindly ; for sure the sword cannot reach that end , except indirectly and by accident , in some imperated acts : he may procure that there be such means as word and seals , and church-officers , and so be an intrinsecall mean to set up those which are the spirituall and truly intrinsecall means , and this is all . object . . was not this the first step of papal tyranny , that the church-men would be exempted from the power of the magistrate , and s●t themselves up as supream , collaterall , independent powers in all ecclesiasticall affairs , as the magistrate was supream in all politick businesse ? ans . it is a calumnious consequence , pastors and teachers will not be judged by the magistrate in things meerly ecclesisticall , ●o stand to his ecclesiasticall decision , as if his lips , ex officio , should preserve knowledge ; ergo , pastors and doctors do exempt themselves from the lawfull power of the magistrate in his civill judging by the sword ; it is as if they would say , church-men refuse to submit to an usurped and unlawfull power of the magistrate ; ergo , they refuse to submit to their lawfull power . . they bring not one word to prove , that this was the first step of papal tyranny ; now a supremacy ▪ and independency in doctrinals and civill things , the adversaries deny not : if king ahab finde the priests of iehovah turn priests of baal , and the prophets prophesie lies , we and the adversaries agree that king ahab hath a supream independent power , to judge and punish them with the sword , and if king ahab will take on him to burne incense to the lord , the priests and prophets of the lord have an immediate supream independent power , to rebuke king ahab for usurping that which is independently and incommunicably proper to the priests onely , and they may refuse to bee judged by king ahab , when he would judge them for giving out this sentence , it belongeth not to king ahab , or king vzziah to burne incense to the lord , but to the priests , the sons of aaron , chron. . will they say this supremacy of the priests is a step to papall tyranny ? . this is rather papall tyranny it selfe that the magistrate as head of the church , and as an ecclesiasticall person may as a magistrate governe , in all externalls , the church , as he pleaseth , with a royall , supream , independent power ; and because the magistrate may send others to rule for him , chron. . , . pet. . , . ergo , he may commit this royall power to a creature called a prelate as to his deputie , in his name to judge ; as phocas gave first a supremacy to boniface the third , which no bishop of rome had before ; and judge if this be not the first step to papall tyranny ? they possibly may say , the magistrate can commit no magistraticall power to any churchman , for christ for bad them to take on them the civill domination of the lords of gentiles , luke . , . ans . but this is an ecclesiastick , not a civill administration ; and if it be a lawfull ecclesiasticall supremacy , why may not the magistrate who hath power to send deputies to act in his name , depute a lawfull ecclesiasticall power , to ecclesiasticall persons , pastors and doctors , who in the mind of the adversaries are all but the deputies of the magistrate in all that they doe . obj. . but is it not popery that the magistrate shall be obliged as a lictor to execute the decrees of the church ? ans . i know not , if the lictor with blind obedience be to behead iohn baptist , or if doeg should kill the lords priests , because king saul commandeth him . . this argument concludeth that neither magistrate nor people should beleeve articles of faith , because the church and pastors saith so , but because iehovah saith so , nor is the ruler to beleeve or execute what the church decrees , because they decree it , but because he beleeveth it is the will of christ , what they give out in name of christ . . is it not popery that the pastors and teachers should execute the lawes of the magistrate both in dispensing word , sacraments , and discipline ? for they may not as pastors and doctors judge whether the ecclesiasticall decrees of the magistrate be the will and minde of jesus christ or no. the magistrate in doctrine and discipline is the onely supream judge here , as in all causes civill , as he exerciseth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a dominion in the on luke . . so also in the other , except the adversaries shew us a difference . yea as mr. pryn with the erastians say , because there is no certain form of the government of the church in scripture , he hath an arbitrary power as magistrate to appoint any government in the church not contrary to the word , any officers , prelates , and cardinals , any ceremonies as pleaseth him , and may impose them on the consciences of pastors and people , which is the highest papall tyranny on earth . obj. . if the magistrate be therefore subject to the church not as a magistrate , but as he scandalously transgresseth the law of god , so that the church may not rebuke and censure him , as either a magistrate , or as a magistrate doing his duty , but onely as a transgressor : then neither . one particular pastor as a pastor is subject to the church , yea no man in a lawfull calling or relation as such is subject to the church , for the church cannot rebuke or censure a husband as a husband , a father as a father , a painter as a painter , no more then the church can censure a magistrate as a magistrate ; for then should the church censure and condemn all these relations and callings , as husband , father , painter , magistrate as intrinsecally unlawfull . nor can the church censure and rebuke husband , father , painter , musitian , &c. when they do right , and doe but fulfill their relations and callings , in doing the duties of husband , father , painter , no more then the church can censure and rebuke the magistrate when he doth his dutie . ans . . this is not the totall , compleat , and adequate cause , why the magistrate in spirituall things is subject to the church , but the halfe of the cause onely ; you must take in the other consideration , he is in spiritualibus , subject to the church , not only as he doth sin ; but . as he may sin scandalously . . as he may be directed , informed , and swayed with precepts , promises , counsels , threatnings toward a supernaturall end to eternall life ; take in all these three , and we grant all . the magistrate and all in other relations and professions and callings are equally in spirituall things subject to the church , as the ministers of christ , and in all other relations and callings , as fathers , husbands , painters , musitians , are in civill things equally subject to the magistrate , according to the three former cases in a civill consideration . obj. . but then you must prove solidly from the word , that the magistrate is subject to the church in spirituall things ? ans . it is enough if i prove that the magistrate is subject to the church , to pastors and doctors in things belonging to his soule , and as a man and a christian in civill things are subject to him , which to me is clear in the word of god , as . because timothy and all watchmen in their person are commanded to rebuke them that sin before all , and that in the sight of god , and the lord iesus , and the elect angels , without preferring one before another , or doing any thing by partialitie , tim. . , . tim. . . and if levi must not know his father or his mother , in the lords cause , deut. . . and ieremiah in rebuking not be dismayed of kings , princes , and prophets , ier. . . neither must ministers accept the persons of judges , christ rebuked his mother to whom otherwise he was subject , ioh. . . luke . . . there is the practise of the prophets , christ and the apostles , that they have rebuked kings , rulers , magistrates , priests , prophets , every page almost of the old and new testament saith this . . god hath no whit exempted the rulers from rebukes , as they be men , they can and do sin . . princes are the sheep of christ , and redeemed as a part of the flock for the which christ gave the blood of god ; ergo , they are to be fed and watched over , lest they also as grievous wolves prey upon the flock , acts . , , . then there must be some over them , and those who should speake the word of the lord to them , and so the word of rebuke , and who should watch for the souls of magistrates , as those who must give an account , whom the magistrates must obey as others in the same condition who have souls , heb. . , . pet. . , , . ▪ thes . . , , . . all the censures of the church are for the good of soules , that the spirit may be saved in the day of the lord , thes . . , . tim. . , . cor. . , . and for edification , cor. . . iude v. . ergo , the souls of magistrates should not be defrauded of this mean of edification . . pastors as ministers , stewards , ambassadors , watchmen , are intrusted with the word of reconciliation , cor. . , . and cor. . . and . . cor. . , . tim. . . cor. . ergo , they must divide the word aright to all within the family , tim. . . and rebukes and censures are a part of the word of reconciliation , no lesse then promises , and they are to prophecy death and life , as god in his word commandeth , ezek. . , , , . and . . and . , , . . . the power of the lord jesus in censuring , is extended to men as ●ll doers , not as magistrates , or not magistrates , cor. . . gal. . . the power of binding and loosing is extended to a trespassing brother , who will not hear the church , mat. . , . and . , . the magistrate is a brother , deut. . . one of the israel of god , as saul was of of the tribe of benjamin , david of iudah . . the church may judge such as are within the church , cor. . . but such is the christian magistrate . . correction is a priviledge of sons and members of the family , heb. . , . rev. . . ergo , the magistrate should not be deprived of that wherein all christians share , gal. . . . discipline is a part of christs kingly government , if the government be on christs shoulders as king , as it is mat. . , . ephes . . , . esa . . . and if the gospel be the word and scepter of his kingdome , mark. . , . and . . matth. . luke . . and . . acts . . and . . and . . and . . psal . . . rev. . . then if magistrates be the subjects of christ as king of the church , they must be subject to those who preach the kingdome , carry the scepter , and rule under christ as king. . upon the same ground , if they decree grievous decrees , isa . . . micah . . and be wolves ravening the prey , ezek. . . let them have either royall or parliamentary power , they are to be rebuked , debarred from the holy things of god , excommunicated , and their sins bound in earth , as in heaven , mat. , . mat. . . nor should courts or parliaments or thrones , be cities of refuge to unjust and scandalous men . . upon the same ground magistrates are not to be deprived of the good of private rebukes , and admonitions , except we hate the magistrate in our heart , and strive not to gain his soul , levit. . . mat. . , . luk. . , . psal . . . . erastus himself granteth , that magistrates may be rebuked ; and when he granteth that apostates and idolaters are not members of the church , and that they are to be cast out of the church , as he doth also ; he must either grant that christian magistrates cannot turn apostates and idolaters , which is against scripture and experience , or that if they turn apostates and idolaters , they remain no longer members of the church , but are to be excommunicated ; or then christ must have made some speciall exception , that kings though idolaters and apostates , do yet remain members of the church , and are not to be cast out of the church , which ( beside that erastus cannot shew ) is contradictory to his words : hence it is clear , the magistrate if he turn as saul did , a wicked man , he is to be excommunicated : but . by whom ? by the church ? erastus will deny he can be judged by the church , because he is above the church : by himselfe ? that is against reason : by other magistrates ? he is the only supream in that church , and by what reason he is above the church , he is above the other magistrates , and other magistrates are guilty of the same fault . obj. . the supream and principall power ( called architectonica of governing the church in externals , either agree to the magistrate , or to the church ; not to the magistrate ( as they say ) if to the church : then . the universall care and inspection over the church is taken from the magistrate , and given to the church ; ergo , . then the christian magistrate not indirectly only , but directly must be obliged to follow the judgement of the church , in ordaining , depriving , punishing of ministers , or of any excommunicated . . the subjects must be obliged not to obey , yea , to disobey the magistrate , if he decern any thing contrary to the church ; and the magistrate as a lictor and servant must execute all . ans . . there is no reason to say , that the supream and principall power by way of royall dominion ( as the argument supposeth ) in church matters , should agree to either magistrate on earth , or church ; it is a rose of the crown of him who is the only king of kings , and lord of lords , and so the major is false : nor is that care and inspection which is due to the magistrate , taken from him when we ascribe to christ what is his due . . neither doth it follow , that the magistrate is directly obliged to follow the judgement of the church , except we did make the judgement of the church supream and absolute , and armed with such a dominion as the adversaries give to the magistrate ; in which case it followeth , that the church is directly and absolutely obliged to follow the judgement of the magistrate , according to the way of the adversaries ; and that if this argument be good , they must ascribe blind obedience , either to the church or magistrate , not to the magistrate they say ; ergo , to the church : nor can they take it off by saying that the magistrates dominon is limited by the word of god ; for they know that we teach , that all the constitutions and decrees of synods made by the church as the church , is limited by the word of god ; yet they cease not to object to us , that we make the magistrate a servant , and a lictor to the church , and obliged by his place to give blind obedience to the church , and therefore they are obliged to answer the argument , and remove papal dominion from their way , according to their owne argument , if they will be willing to take in to themselves , with the same measure , that they give out to others : but if they give a ministeriall power of judging to the church , ( the argument is easily answered ) which they cannot give to the magistrate , except they make his office to oblige the conscience , and his commands as magistraticall to be given out under the pain of the second death : now his sword is too short to reach to this , i hope , except you make the vengence that he executeth on evil doers rom. . to be eternall fire , and his sword to be no materiall nor visible sword , but such as commandeth devils and hell , which is absurd ; for the magistrates power of judging and commanding , is commensurable to his power of rewarding and punishing , that is , both is temporary , within time , on the body of this world : the pastors have a power of commanding , though only ministeriall , but free of all domination , or externall coaction , which is spirituall , and the punishment is accordingly spirituall , a binding in earth and heaven ; i borrow only the word of punishment , it being no such thing properly . obj. . if the end of the church be a spirituall , and of the magistrate be a temporall good ; and if the magistrate have no spirituall power to attain to his temporall end , no more then the church hath any temporall power to attain to her spirituall end ; is not this a contradiction , that the magistrate should determine what the true church and ordinances are , and then set them up with the power of the sword ? for the magistrates power to judge and punish in spirituall causes , must be either spirituall or civill , or then he hath none , and so acts without commission : now for civill power , the magistrate hath it only over the bodies and goods of men , and hath it not over the soul , nor can he have it ( say ● ) in soul cases : it is confessed that the magistrate hath no spirituall power to attain a temporall end , and therefore those who provoke the magistrate , without either civill or spirituall power to punish , or prosecute , in spirituall causes , are to fear that they come too near to those frogs that proceed out of the mouth of the dragon and beast , and false prophet , who with the same argument stirre up the kings of the earth to make war against the lambe and his followers , rev. . bloody tenent . answ . . all this argument is builded on a great mistake , and a conseqence never proved , except by this one word of the author . ( therefore say i ) and it is this : the magistrate hath no civill power over the soul , therefore ( say i ) he hath no power in soul matters , and cannot judge and punish in spirituall causes . sir , this is a non sequitur , the learned divine rivetus saith well , the magistrates power in spirituall things to judge and punish , is formaliter , and in it self and intrinsecally civill , but objective in regard of the object and extrinsecally , it is spirituall . . i ask when the author and his take a professor into church-communion , they judge whether he be just , mercifull , and peaceable , when they excommunicate any member , for murther , for unjustice in taking away the goods of his brother ? whether the church doth judge and punish in the causes of justice , mercy and peace , which properly belongeth to the civill magistrate , not to the church properly ; but only ratione scandali as they are offensive in the church of god : i ask ( i say ) if the churches power in judging and punishing be civill , or spirituall ; not civill , for this author will say , that the church hath no power over the lives and goods of men , those belong to the magistrate , and to his civill power : yet he cannot deny , but the churches power in judging and punishing here , is formally spirituall , and objectively and unproperly civill ; so say i the mgaistrates power in spirituall causes , is formally civill and objectivel● only spirituall , and he neither hath , nor needeth any spirituall power formally to attain his temporall end , nor needeth the church any power formally civill to attain her spirituall end : the reason is , because powers have their specification and nature from their formall object , not from the materiall ; because the magistrate punisheth here●ies and false doctrine as they disturbe the peace of the civill state ; therefore his power is civill , and because the church censureth unjustice , incest , cor. , , . and sins against the second table , because they are scandalous in the church , and maketh the name of god to be ill spoken of , though materially those sins be punishable by the magistrate , yet is the churches power spirituall , because it judgeth those as scandalous and offensive to god ; and therefore the power is spirituall , because the object , to wit , as scandalous to the church , and as offensive to god is spirituall , even as destructive to civill peace , is formally a civill object . . the magistrate without any spirituall power judges what is the true church and true ordinances , setteth them up by his sword ; he doth set them up only for a civill end , because they conduce most for the peace and flourishing condition of the civill state , whereof he is head , not that the members of his state may attain life eternall ; for the magistrate intendeth life eternall to his subjects in setting up a true church , and true ordinances , not as a magistrate , but as a godly man : as the woman of samaria brought out the samaritanes , that they might receive christ in their heart by saith , as she had done : but as a magistrate he intendeth not life eternall to his subjects ; so a master as a master , hireth a man to serve who is a believer , and as a master he judgeth such a one will be most faithfull , and active in his service ; now the master judgeth him not to be a saint , that he may be a fit member of the church : the church only as the church is to judge so of this servant , nor doth he judge him a believer , that he may obtain life eternall , nor doth he love and chuse him as his servant , that he may obtain life eternall ; christians as christians , judge and love one another that way : so the husband as a husband doth chuse a believing woman for his wife , judging she will perform the duties of a wife , better then an unbelieving wife , he judgeth her to be a believer as a husband , and loveth her with a husband-love as a husband ; but if he love her because the image of god is in her , and as an heir of life eternall , then he loveth her as a christian man , not as a husband , and it is a christian love he hath to her , such as he hath to other godly women that are also co ▪ heirs with himself of life eternall ; and this is a lawfull and a christian love : but if this husband should bear a husband-love , such as he doth to his own wife , to all other godly wives , it should be an adulterous and unlawfull love : so the magistrate as a magistrate , judges , loves , chuses , and setteth up true ordinances , a true church , as means of a flourishing kingdom , and of externall peace , and pulleth down the contrary as means destructive to the peace and safety of his subjects : but he judgeth not in a spirituall manner , and with any spirituall power of the sword , of those as fitting and conducing to life eternall , and inward peace of conscience with god ; but as a justified and believing saint , he judgeth , chuseth , and loveth ordinances , and the true church in this consideration , and no wise as a magistrate : if those relations of magistrate and christian had been considered by the author , he had not compared the magistrate punishing idolatry to the dragon , and the godly pastors who exhort the magistrate to punish false teachers to the beast , and the false prophet , who maketh war with the lambe : for the godly magistrate who advanceth the throne of the lambe , is praise worthy ; he doth cut off all wicked doers from the city of the lord , psal . . . and doth this as a magistrate , that his kingdome might have peace and well grounded prosperity ; but as a man according to gods heart he doth it formally set on high the throne of the lambe , nor would he have compared those worthy and dear brethren of new england the saints of the most high , especially reverend master cotton to the frogs that proceeded out of the mouth of the false prophet , rev. . . nor do the papists use this argument at all , but another argument , and for a contrary conclusion ; for the pope as the pope is an earthly monarch , and as pope hath power to translate crowns and kingdoms , and as pope the holy ghost in him commandeth the kings of the earth , to make war with the lambe and his followers , as papists teach ; do we ascribe any such power be the church or churchmen ? are malignants , prelates , and papists , the followers of the lambe ? obj. . if the people may erect what government they will , and seems most fit for their civill condition ; then governments by them so erected have no more power , nor for no longer time then the civill power or people consenting and agreeing shall betrust them with ; for people are not deprived of their naturall freedom by the power of tyrants : and if so , that magistrates receive their power of governing the church from the people ; then a people as a people naturally considered ( of what nature or nation soever in europe , asia , africa , america ) have fundamentally and originally as men , a power to govern the church , to see her do her duty , to correct her , to redresse , to reform , to establish , &c. and this is to subject god , christ , heaven , the spirit , to naturall , sinfull , and unconstant men : indian and american governments are as true and lawfull governments as in the world ; and therefore their governours are keepers of the church and of both tables ( if any church should arise or be amongst them ) and therefore ( if christ ▪ have betrusted the civill power with his church ) they must judge according to their indian and american consciences , for others they have not . ans . . no doubt the power that makes magistrates , because of vertue and dexterity to govern , may unmake them when they turn tyrants , and abuse their power ; and upon the same ground , as men create magistrates , so christian men as christian men , act to chuse christian and gracious magistrates : as if a husband as a man chuse a wife ( as grace perfumeth and spiritualizeth all the common actions of men ) so christian men are to chuse christian wives , christian masters , christian servants ; so is a church to chuse a christian , not an american magistrate , deu. . they are not to chuse a stranger , but one from amongst their brethren , and men fearing god , and hating coveteousnes , exo. . . deu. . , , , , , . and . . and that a christian magistrate receive power to govern in the church ( i deny him to be a governour of the church ) from christian people , i see no inconvenience : suppose that a christian woman chuse a pagan husband , she sins in her choise ; and as a sinful woman chuseth a pagan who hath no other then a pagan conscience , to be the guide of her youth , and her head , and to love her , as christ loved his church , and to rule her according to his marital and husband-power in some acts of her christian conversation : yea , when christians did fight under heathen emperours , they gave power as all souldiers do to their commanders , to those heathen captains , to command christians according to their pagan consciences , for other consciences it cannot be supposed heathen have as this author speaketh ; nor do i see such an inconvenience , that men as men chuse a magistrate who is a heathen , to see not the church as the church ; but men of the church do their duty , and to punish them civilly when they omit church duties , when providence compelleth iudah : yea , when god commandeth iudah to submit to a babylonish or persian king , who according to his babylonish conscience is to command them to keep the oath of god , to abstain from murther ▪ yea , to build again the house of god , and is to punish the men of iudah , if they do the contrary : here evidently the church is to chuse heathen kings , who according to their heathen consciences , are to judge and punish sins against both tables ; but they chuse them to adde there auxiliary power to help and desend the church , not any privative or absolute power to set up what ordinances they will : nor is it supposed that men as men may give to indian and american magistrates , power to judge , by rule of indian consciences ; what is blasphemy against iesus christ , what is apostacy from the christian saith , to iuda●sme , and to punish it : for in that fare , the indian magistrate is uncapable of magistracy in those acts , though essentially he be a lawfull magistrate in other acts ; just as christian men and saints by calling may make a christian corinthia● amongst themselves , their magistrate ; and yet he cannot judge whether ti●ius the physi●ian in corinth hath poysoned sempronius , as he hath a christian conscience , but not a medicinall conscience ( to speak so ) or the skill and art of a physi●ian to know what is poyson , what not ; yet did men as men create this christian magistrate , to judge & punish murthers , and poysoning of christians . . let us also turn the tables : the author cannot deny , but ten thousand christians and indians , half of each side , may come to be one civil incorporation ; they create with common consent a christian magistrate over themselves , this they do as a society of men . the indians worship their god in that society , by offering their children to the devil , and this is their indian conscience ; for it is not to be supposed that an indian can worship his god with other then an indian conscience : by this authors way , indians and christians gave to this christian magistrate , to judge of this indian and bloody worship , with a christian conscience , for it is supposed he can judge with no other conscience : i demand whether or not this magistrate be obliged to punish such horrid shedding of innocent blood ? if he be , he is set over this incorporation to bear the sword of the lord , and with a christian conscience to judge and punish indian consciences : is not this as great an inconvenience as what he objecteth to us ? besides that , according to this way , he must not punish the killing of the children to the devil ; why ? this is against the will of the meek saviour in whom the christian magistrate believes , to persecute an indian for his conscience , as this author thinketh : now it is no lesse an indian conscience worship , and no murther to offer an innocent child to the indian god , then it was to the jews to offer an innocent bullock or a ram to jehovah . obj. but god hath forbidden in the law of nature to kill infants to god upon any pretence . ans . in the law of nature god hath forbidden all false worship . . the law of nature hath forbidden to offer any blood to god , that is , the law of nature will never warrant us to offer in a whole brunt offering an innocent beast to god , created for the use of man , and it should be against the law of nature , to kill beasts for any religious use , or for any use , except to be food or medicine for man : except god in a positive law , had commanded whole burnt offerings , and offering of beasts to god : so the law of nature forbids indians to kill infants ; but they tell you , there is a positive law of their god , and in conscience they are obliged to kill their children to this god , and you must convince their conscience , that this is murther , not right worship , by reason and light of truth , not with a club and force of sword , which hath no influence upon the conscience . . it followeth not , that god hath subjected god , christ , heaven , the spirit to naturall men ; for an indian magistrate remaining an indian , never received power from mem as men , nor from god , to judge of christian worship : yea , indian magistrates as indians are uncapable of judging or punishing what is against christ , heaven , the spirit , and yet they are lawfull magistrates ; for their ignorance of christ excludeth them from having any such formal power ; what magistraticall power they have which they cannot put forth in acts , is not to a purpose for this power , which they cannot exercise , shall never subject , christ , heaven , the spirit to the consciences of naturall men , or indian magistrates : this consequence therefore should have been proved ▪ not presumed as a truth . . he saith , if any church should arise amongst those who have indian magistrates , christ should betrust the indian civill power with his church . i answer , this is non-consequence also , for the state of heathenship in the indian , should exclude him from any such trust ; if a church arise they are to be under the indian magistrate , while god in his providence free them from under him , that they may chuse a christian magistrate , who may be a nurse-father to them ? . the lord be trusteth his church to the civil power as an auxiliary power , not to exercise any magistraticall power over the church , and over their conscience ; but only for the churches good , and for their conscience . these would be distinguished , a governour of , or over the church . . a governour in the church . . a governour for the church ; neither christian nor heathen magistrate is a governor of the church , or over the church : an heathen magistrate may be a governour in the church , giving to the church in his dominion leave to live under him , as nebuchadnezzar did to the church in captivity . the christian magistrate is a governour for the church ; . men are governed as men politically by magistrates though heathen . . men are governed as christians and citizens of heaven , and members of christs invisible body , by the inward government of the spirit and word . . men are governed as members of christs visible body in church-society ecclesiastically , by church-officers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . . who watcheth for our souls , and are over us in the lord , and must give an account to god , whom we are to obey in a church-society : so pilate is called , mat. . . it is given to kings and rulers , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. . . so it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one that serveth , luk. . . no question it is a word borrowed from the seventy interpreters who use it , iosh . . . mich. . . ezech. . . dan. . . the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . thes . . . are ascribed to church-officers : yea , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler or a commander , act. . . is ascribed to the high-priest , who was but a church-officer , and the stile given to rulers , exod. . . from which these words are taken , is gods : so ioh. . , . compared with psal . . . exod. . . and proveth the same , though church-officers be onely ministers , not lords , not princes , having any dominion over the lords inheritance . obj. . but is not this an easie way to extricate our selves out of all doubts , if we say in church-government , that the doctrinal and declarative part is in the ministers of christ , as mat. . go teach , &c. and the punitive and censuring part in the christian magistrate , rom. . according to that for the punishing of evill doers , as mr. coleman saith . ans . this erastian way will intricate us not a little , and is destructive of the covenant of both kingdoms . . it s a distinction void of scripture and reason , for the apostolick churches by it must have no government as churches at all : for to publish the gospel which is made the one half ; yea , all church-government ( for this punitive part is a dream ) is not church-government , nor any part thereof . . master coleman desires that the parliament would give to preachers doctrine and power of preaching and wages , learning and competency : as for governing of the church , let the magistrate have that , ministers have other work to do , and such as will take up the whole man. sermon , pag. , . then preaching the word to the church , cannot be any part of governing of the church . . because church government is properly acted by the church , with the power of the keyes , to bind and loose in earth , as in heaven by church-censures , and pardoning of an offender , and committed to many , to the church , to a society gathered together , mat. . . cor. . , , , , . but publishing of the gospel is done by one single pastor , even to the end of the world , even where there is no church , even in the hearts of the athenienses , act. . , . of felix , act. . . of the iayler not baptised , act. . , , . of the woman of samaria , ioh. . , , . the gospel exerciseth a doctrinall and externall government on thousands , the like without the church visible : yea , and who never are members of a visible church ; is this any church-government of which we now speak ? and in all the scripture a power of the keyes to govern the visible church , was never committed to any one single man by iesus christ ; if an apostolick-priviledge of pauls excommunicating his alone be objected , i can easily answer , apostles continue not to the end of the world . . this doctrinal publishing of the word , is the plants and flowers of the gardens but church-government is the hedge , and those two are not to be confounded . . paul differenceth them as two distinct qualities of a preacher , tim. . while he will have him apt to teach , ver . . and v. , . one that can rule the church of god well ; and tim. . . ruling well , is distinguished from labouring in the word and doctrine as a charge worthy of lesse honour , from a charge worthy of double honour . . all protestant divines distinguish doctrine and government , the former belonging to the being and essence of a visible church , as an essentiall note thereof , i mean the publike and settled publishing of the gospel ; the other is only a thing belonging to the well being of the visible church , and an accident thereof ; so it is a heedlesse tenent to make the former a part with the latter . . when we swear a conformity of doctrine and worship in one confession , one catechisme , one directory , we do not swear the same over again , when we swear to endeavour the nearest uniformity in church-government , &c. which we cannot but do , if the doctrine and worship be nothing but a part of church-government ; or if it be all church-government : n●w if mr. colemans punitive part be but his own dream , as i hope is easily proved , there is no church government at all . now how mr. coleman did swear to indeavour the nearest uniformity of a chimera , and a thing that is just nothing , let himself consider . as for mr. colemans punitive part of church government by the magistrate , this by his way is done by the power of the sword of the magistrate , saith he , and therefore citeth rom. . he beareth not the sword in vain , &c. hence either the apostolique church had no censures at all , and so no visible government and order , but preaching of the word was all ; and except we would adde to our pattern , and be more wise then the holy ghost and the apostles , we ought to have no church government , but onely preaching the word ; or then the apostles , pastors , and teachers medled with the sword of the emperour nero in discharging the punitive part , for with no other instrument doth the magistrate punish ill-doers , but with the sword , rom. . , . this text mr. coleman citeth to make bloody nero a church-governour : but no ground is for this in the word , that paul , peter , timothy , archippus meddled with the emperours sword , or that the weapons of their warfare were carnal ; or that paul was the minister of god , bearing the sword for the punishment of evil doers : i think paul speaketh of civil bodily punishing , rom. . and no violence greater can be offered to the word of god ; for if that power be an ecclesiastical administration , every soul , and so the christian magistrate , is to be subject to this ecclesiastical and church power ; and if so , then to the church : if mr. coleman deny the consequence , i conceive to be subject to the magistrate , is rom. . to be subject to the power civil , that is , of god : if the magistracy be an ecclesiastical ordinance and a vicegerent power of the mediator , as they say it is ; then to be subject to the magistrate , is to be subject to this church power , and to be subject to the church . . the punishing power of the magistrate as such , doth not bind and loose on earth , and open and shut heaven ; for then hoc ipso , because the magistrate doth judge and punish evil doers , the mans sin should be bound in heaven ; now so the judging and punishing power should take hold of the conscience : but it is certain , the magistrate as judge may take away the life of a capital delinquent , when he knoweth the man repenteth and believeth , and findeth mercy with god ; ergo , this magistratical power is not ecclesiastical ; for if the man to the knowledge of all repent , the church hath no power to bind his sin on earth , nor will god bind his sin in heaven ; but yet the magistrate as a magistrate is to punish ; ergo , this punishing power is no ecelesiastical power , nor any part of church-government . . the punitive power of the magistrate hath influence on men as ill-doers , whether they be within the church or without the church , and worketh on men as members of the common wealth , whether christians , or heathens , indians , or americans : but no punitive power of the church , is or can be extended to those that are without the church , but pastors and the church leaveth them to be judged of god , cor. . . nor can they be cast out of the visible church , who were never within it . . the punitive power of the church as such , floweth from christ as mediator , head and king of the church ; because christ as head and mediator , hath appointed a shepheards staffe , discipline , or rebukes , church-censures , and excommunication for his sheep , his redeemed ones , family , and people , for whom he is mediator , his scepter and rod must be congruously and sutably proportioned to his crown , and spiritual royal power : but the punitive power of magistrates floweth from god the creator , as the whole world is the family of god ; so for the preservation of humane society , the lord hath been pleased to appoint magistrates , and the punitive power of them by the sword , to correct ill-doers for the peace , good , and safety of humane societies . . all punitive church-power is for edification , cor. . . that the mans spirit may be savdd in the day of the lord , cor. . . that the party may be gained by private and publike church rebukes , mat. . . if he hear thee , thou hast gained thy brother , v. . if he neglect to hear the church , let him be to thee as an heathen , &c. ergo , if he hear the church his soul is gained , thess . . , . tim. . . but the intrinsecal end of punishing an evil doer , is not the gaining of his soul , but a political civil satisfaction of justice for a wrong done to humane society , that others may fear , and do so no more ; the magistrate in using his sword as a magistrate , looketh not to this as the intrinsecall end of the sword , to convert a soul , to augment the number of the subjects of christs mediatory kingdom ; nor doth he as a magistrate proportion the measure of the stroke of the sword according to the repentance aud godly sorrow of the man who hath sinned ; but in justice his eye is not to pity or spare the blasphemer , though as dear to him as a father and friend , deut. . , , . . deut. . . whether he repent , or not repent ; but the church censure , respecting intrinsecally the gaining of the soul , is proportioned to the offenders sorrow for his sin , that he be not swallowed with over much sorrow , cor. . , , , . . this punitive part of church government , is neither in name , nor in thing : in scripture triglandius denieth that there is any ecclesiastical , co-active , or compulsive power properly so called in the church ; there is no violence used by christ as king of his church ; this shepheard carrieth the lambs in his bosome ▪ isai . . . hyeronimus said well , the king or magistrate ruleth over men that are unwilling , he meaneth in punishing them ; but the pastor doth it to men that are willing : and renowned salmasius citing this , addeth that of the apostle peter to the elders , feed the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is not pena a proper punishment that the church doth inflict , nor doth the scripture speak so , nor is the thing it self punishment , or any punitive power here ; indeed all co-active power of the magistrate as the magistrate , and all punishment issuing from it , is against the will of the punished , and is inflicted with the dominion of the sword ; we know how the adversarie side here with papists who make all church censures to be pennances inflicted upon penitents against their will : therefore saith salmasius , of old , censures were so voluntary , that to deny them was a punishment , and they were desired and sought as a benefit , as the ancient canons of councels , and canonick epistles , and writings of fathers bear witnesse ; and this doth prove , if iesus christ have a willing people , psal . . and if rebukes and censures be to the saints as medicine that will not break the head , psal . . . no medicine is received unwillingly by wise men , and no medicine is a punishment ; then the punitive power of the magistrate hath no place in the church as the church . . the magistrate dispenseth no ecclesiasticall censures as a magistrate : for . he rebuketh not as a magistrate , for rebukes as rebukes intrinsecally tend to the gaining of the soul ; so as to receive rebukes willingly , is a character of a child of god , and to hate it a signe of a wicked man , ecclesi . . . prov. . . and . . and . . c. . . c. . . . . . prov. . . and . . and . . and . . and . . so the sword cannot inflict this censure , nor can the magistrate cast out of the synagogue or church ; he can banish , which is a locall casting out ; but not excommunicate , if he be said to be an ecclesiasticall person exercising punitive power in the church , because he judgeth and punisheth sins against the church , . this is nothing , except he inflict spirituall punishment of rebuking and excommunication , which he cannot do , because he hath not to do with the conscience , or the converting of a sinner . . if he be a church-governour , because he punisheth sins against the church , but in so far as they disturb the peace of the state , then pastors may be civil governours , and use the sword , which christ forbiddeth , luk. . , . and . , . because they inflict spirituall punishment , such as publike rebukes on murtherers , parricides , but in a spirituall way , to gain souls to iesus christ ; and they rebuke murthers , thefts , thought not as committed against the state and peace of humane societies , but as offensive to god , scandalous to the church , and destructive to the souls of those who commit such offences : all the punishment ecclesiasticall which we plead for ( though we borrow only the name , it being unproperly so called ) is spiritual rebukes , debarring of wicked men from the society of the saints , and the holy things of god , that they pollute not such pearls . bullinger is alledged by erastus as a favourer of this way , and some private epistles of bullinger written to erastus cited , but nothing of the publike writings of bullinger : it is true he saith , he is pleased with erastus his theses , but . that he was not of erastus his mind wholly , is evinced from these epistles . . bullinger strove with the anabaptists of his time , who contended for either a church of regenerate persons , or none . bullinger . diu cum anabaptistis nostris contendimus hac de re , et ostendimus veram ecclesiam posse esse , et dici ecclesiam , quae excommunicatione hâc careat . . he saith , he himself , d. wolphius , lavater , hallerus , zwinglius , gualther , never condemned the church of geneva ; ergo , they never condemned presbyterial government . . he saith it will be for the edification of the churches of the palatine , that this excommunication be . now we know divers there ascribed to the magistrate plus aequo , and said that the tythes belonged jure divino to the magistrate : the truth is these divines were too obnoxious to the lust of christian magistrates . calvin , farel , complain much of the magistrates usurpation in this . . they thought hard to exulcerate the minds of princes to excommunicate the magistrate , and longè magis abalienatos reddere , inferiores gradus conscendere , superiores vero intactos reddere : but was it not an abuse to excommunicate the poor people , and spare the magistrate ? . bullinger would not have the question of excommunication to come in publike ; why ? cum hoc tempore aliâs satis afflicta sit ecclesia . . he seems to incline that none should be debarred from the lords table , that acknowledgeth their sins , coena sit libera omnibus peccata sua agnoscentibus et veniam a christo petentibus ; we say amen , so they be truly penitent to the church , and not such as paul speak of , tim. . , , , , . to whom confession of sins before the church is a manifest form of godlinesse . . bullinger and gualther writ to the prince elector to punish scandalous persons : but with all quanquam arbitramur illust . principem admonitionem nostram sibi soli reservaturum , qua duntaxat dissidia manefesta in ecclesia praevenire voluimus : hence this ( tecum sentimus ) of bullinger written to erastus was ; . his private opinion , that he desired not to be known to the churches ; therefore erastus wronged bullinger , who left his secret letters to be printed . . many learned men in these churches beside anabaptists , and the palatinate catechisme were against erastus . . he saith zwinglius was the chief man to have excommunication brought in inductam cuperet . . he desired beza not to answer erastus , for peaces cause , and the same he wrote to erastus . a learned and holy preacher to the prince elector , wrote thus to bullinger . queror ( fr. m. d. dilecte ) quod approbaris theseis d. erasti , contra disciplinam ecclesiasticam scriptas , quae non tantum impiae sunt , sed viam sternunt ad atheismum ; hortor et obsecro ut publicè testeris te novas illas theseis improbare , quod nisi seceris , futurum est ut videaris dissentire non tantum a doctâ illa vetustate , sed etiam a zwinglio , et oecolampadio aliisque , adeoque et cum teips● pugnare . bullinger in cor. . excommunicatio non est exercenda , ut anabaptistae volunt , a toto ecclesiae coetu , sed a dilectis ad hoc hominibus . excommunicatio apud veteres est exclusio a communione sacramentorum . excommunicatio est supplicium temporale , disciplina externa ad medendam instituta . bullinger in mat. . esse ethnicum et publicanum significat esse et haberi inter facinorosos , quibus nihil neque officij neque sinceri committas . idem . hortor ut salutare hoc pharmacum ( excommunicationis ) e caetu sanctorum pontificis avarit●a eliminatum reducatur . idem in mat. . finis consilij domini est , ( in negotio disciplinae ) ut corrigantur scelerati in ecclesia , et auferantur scandala . bullinger in thes . . hic habemus abstensionem sen exclusionem , qua a tribuum societate et publicorum pascisorum usu-fructu excludimus ●on●●maces et omnes admonitiones contemnentes ; aliter etiam locus potest interpretari . these be contradictory to erastus his expositions , and way which maketh excommunication nothing , and putteth all church-discipline on the point of the magistrates sword . i cannot say but that saying did too little prevail with bullinger , amicus socrates , amicus plato , sed magis amica veritas : for erastus was his intimate and too dear friend , etiam er●ores amicorum et n●●i sunt nobis pergrati . bullinger in mat. . in illa : dic ecclesiae . excommunicatio est disciplina ●xterna sanctorum in ecclesia conversantium , quâ ex communione abii●iuntur sanctorum , aut commodè alioqui corriguntur , coercent●●ve qui scandalizant ecclesiam , — hae particulares ecclesiae deligunt sibi quoque veluti senatum collegiumve optimorum virorum qui juxta canonem sacrism disciplinam hanc exerceant : what is this but a presbytery ? ceterum qualis fuerit ethnicorum et publicanorum reputatio facile est colliger● ex evangelio et paulo ad ephe. . certe alieni sunt a gratia , nihil communionis haebentes cum sorte sanctorum . bullinger , ser. . decad . . pag. . sicut autem dominus privatim voluit admoneri et corripi praevaricantes ecclesiae ministres , ita ejusdem admonitions et correctionis bonum extendit ad universam ecclesiam : ergo , h●buit vetus ecclesia sanctum presbyterorum senatum , qui delinquentes in ecclesia diligenter admonebat , corripiebat graviter , adde et consortio excludebat ecclesiastico , si nihil emendationis expectari posse videretur , — cor. . decrevi ut is qui hot seelus patravir , &c. musculus in locis commun . de ministris verbi , pag. . disciplina ecclesiastica includi● morum correctionem , tum privatorum , tum publicorum , deinde et judicia ecclesiastica — hisce quoque de rebus non constituet minister suopte arbitratu , sed erit ad institutionem earum director , et ad●ib●bit suffragia et consensum suae plebis , ne quid invitae ecclesiae imponatur ; denique curabit ut plebs ipsa viros graves , timentes . dei ac boni testiomnij deligat , quorum cur ● et vigilantiâ ecclesiae disciplina administretur , et si quid gravioris momenti accidat ad ecclesiam ipsam referatur . i grant it was the error of that worthy instrument of reformation that he referreth all to the christian magistrate : and so he saith , haec omnia — pertinen● ad illas ecclesias tantum quae christianum magistratum non habent ; non potest hic certi quiequam praescribi , sed fideles et prudentes ministri pro conditione temporum , publici status et necessitatis ecclesiasticae disciplinam hanc sic attemperabunt , ut omnia fiant decenter , honestè et in aedificationem ecclesiae in mat. . habendi sunt pro hominibus prophanis et a rep. christianorum alienis , qui excommunicati sunt . he favours not a little the erastian way ; for he maketh moses the institutor of religion to aaron , and the ministers the servants of the christian magistrate , loc . de magistratu . wolfangus musculus de magist . pag. . penes magistratum est locorum ecclesiasticorum constitutio ; defendere leges possunt inferiores , sed constituere non possunt nisi superiores , pag. , . — respondet ad illud dic ecclesiae . ecclesiae dei magistratui pio ac fideli tunc distribuebantur ut ecclesiis ab apostolis plantatis usu uenit : yet he goeth not with erastus , for he saith , pag. . neque docet magistratus , neque administrat sacramenta , sed haec faciunt ministri , pag. . moses primus catholicus israelis magistratus — omnem in populo dei religionem constituit ipsique aaraoni et levitarum ordini facienda et vitanda praescripsit — adeo ut cura instituendae ac moderandae religionis pertineat ad magistratum , administrandae vero ad sacerdotem ; porro si peccaverit formam praescribit — quomodo procedendum sit cum impaenitentibus . lucratus es fratrem ; fructus est laboris tui . dic ecclesiae . tertius gradus habet provocationem ad totam ecclesiam h. e. ad coetum fidelium cujus vos estis membra ; est autem ecclesiae hic cetus fidelium in quo verbum christi et sacramenta recte administrantur ; hanc formulam post secuti sunt apostoli , ut est cor. . . et cor. . . sit tibi h. e. quo loco aperti hostes christi et aperti peccatores habentur ; sic illum habeto ; nihil sit tibi cum eo negotij , separa te ab illo , satis jam cognovisti hominem , constat eum induratum et reprobum esse ; hic est authoritas finalis sententiae ecclesiae . aretius coment . in cor. . propositio . homines christum professi , quoad fieri potest , flagitiosos vitare debent . corinthiis omni studio laborandum ut incestuosum suo et ecclesiae bono ad tempus excludant . finis excommunieationis alter vt salvus sit totus homo in di● mortis , vel in novissimo judicio — alter finis respicit ecclesiam , sic omnibus vitanda est vobis contagio . in matthew . sanctum canibus non dandum . vult christus ostendere doctrinam evangely et mysteria pietatis non esse communicanda ingratis et contemptoribus — persecutoribus et voluptuarijs hominibus . gualtherus in matthew . homili . . sit tibi volut quispiam ethnicus et quispiam publicanus , id est , hoc judicio agnosce eum non esse civem aut membrum germanum ecclesiae , et quia ipse sese a societate ecclesiae segregat , dum hujus judicio refragatur , sit tibi ethnici et publicani loco , cum quo nihil p●rro consorty habeas , sed dei judicio illum permitte , qui tantam contumaciam inultam minimè sinet ; but he addeth , hunc ordinem observarunt olim christiani homines dum nullos haberent magistratus christian●s . interdum etiam satanae tradebant tales , quod non ex paucorum arbitrio fiebat , sed cum publico ecclesiae consensu , cor. . quod autem hoc omne ad suam excommunicationem anabaptistae detorquent nimium inepte et ridicul● ( ut alia omnia ) faciunt ; nam primo insolenter vendicant quod apostolis datum fuit , et satanae tradere volunt homines excommunicatione suâ , quâ ne culicem quidem possunt occidere ; deinde etiam in coenam invehunt sine christi instituto et exemplo : to which i must say the anabaptists were right , and gualther in an error in this point . gualther . in cor. . accusat eccl●siam propter incestum , quod incestuosum non sine publicâ totius eccl●siae infamiâ nimis diu tolerarint — propter unius hominis scelus totam corinthiorum ecclesiam , et imprimis hujus praefectos et doctores ( quid hoc aliud est quam col. legium pastorum et seniorum ) tam graviter accusat ; sed ita illi merebantur , quod indulgentiores fuissent hactenus erga eum , quem punire poterant , et cujus libidinem coercere jam pridem debuissent . tota ecclesia excommunicat — erant in ecclesia tunc constituti seniores , at horum arbitrio causam non permittit apostolus` — quotquot ergo rem tanti momenti ad paucos referunt , vel etiam sibi soli vindicant excommunicandi potestatem , ij ecclesiam jure suo spoliant , & tyrannidem affectant piis intolerabilem . nec enim mihi necessarium videtur , ut ecclesiae christi●nae ist a ad se trahant , quae principes habent vere christianos , quorum authoritate , morum disciplina constitui & conservari potest , urgent quidem-excommunicationem anabaptistae , & quia hanc improbamus , nos ecclesias impuras habereclamant ; sunt etiam alii qui etsi principes habeant verè christianos , neque leges desint quibus morum licentia coercetur , ad hoc tamen senatu eccl●siastico opus esse aiunt , qui in quorumvis mores animadvertat , et cui in principes quoque jus sit , et eos qui scandalum aliquod publicum dederunt , a caenae dominioae communione arceat , et eosdem non nisi suo judicio probatos , et praestitis prius satisfactionibus publicis ad ecclesiae societatem et caenae usum rursus admittat — quasi vero non alia disciplinae forma institui posset , quam quae ipsis conficta est . distingunt illi inter jurisdictionem ecclesiasticam et politicam quoad meram disciplinam et scelerum poenas , at distinctio ista ex pontificorum officina deprompta est ; in sacris vero scripturis nusquam habetur . in lucam . c. . in illa ( quis me constituit judicem ) docet ut singuli se intra metas suas contineant neque res aggrediantur a sua vocatione alienas : he speaketh against anabaptists of that time who preached without a calling . the reader may perceive that bullinger , gualther , and musculus . do acknowledge , that the place mat. . and cor. . do clearly prove an ecclesiastical excommunication , which erastus denieth . . that erastus expoundeth these two places against the mind of those his friends : and never divine in the world , protestant , papist , lutheran , never councel , father , doctor , ancient , or modern , expounded the place let him be to thee as a heathen , as erastus doth . . these divines difference the magistrate and the church , in censures , power , function . erastus confoundeth them , and saith as the anabaptists of old did ; against whom , luther , bullinger , gualther , lavater , musculus , wolfius , aretius , simlerus , disputed , that the civil magistrate may lawfully dispence the word and sacraments . . they never condemned the discipline of geneva ; erastus doth . . they acknowledge there was in the apostolick church , an ecclesiastical senate or presbytery : erastus saith , this is a devise wanting scripture . . they denied excommunication to be exercised by all the church , as a devise of the anabaptists : bullinger saith , cor. . a dilectis ad hoc hominibus . erastus saith , it must be exercised by the whole church , if there be any such thing . . bullinger and gualther , think that discipline is necessary in the church : erastus refuseth any such thing . . bullinger and gualther do think , that the lords supper , which is an action of publike thanksgiving and communion , should not be turned into a punishment , which is a use that christ and his apostles hath not taught us : but this is easily answered , . the pearls and holy things of the gospel are not turned into another vse then christ hath ordained ; because they are denied to dogs and swine as a punishment of their swinish disposition ; and if these pearls were given to swine , should they not be turned to another use then is ordained by christ ? is not the union of members in a church-body a sweet bound ? is this communion translated to a bastard end , unknown to christ and the apostles ? because the incestuous man is cast out of that communion ? this is as who would say , the table of the house is a symbol of a sweet communion of all the children of the house ; ergo , the table is turned from its native use , and is abused , if a flagitious and wicked son be turned out at the doors and removed from the table . i think the contrary is true ; the lords table ordained for children , is converted into an use not known to christ and his apostles , when the table is prepared for dogs and swine ; and this argument is against christ , mat. . as much as against us . . by this the excommunicated cast out of the house , is not debarred from the table of the house . what sense is here ? the offender is cast out from amongst the children of the lords family , and yet is admitted to the table of the family ? . these great divines teach , that in the dayes of christ and the apostles , there was such an ordinance as excommunication , and that the church who worketh not miracles , for any thing that we read , and received a precept from the holy ghost for excommunication , as a moral and perpetual mean to remove scandals , to humble and shame an obstinate offender , to preserve the church from contagion , and to edifie all , as is clear , mat. . , , , , . cor. . , , , , , . thes . . , . rom. . . cor. . . that the church ( i say ) or men must be wiser then christ , and remove this mean of edification , and substitute the sword of the magistrate that hath no activity or intrinsecal influence for such a supernatural end as edification : this cannot but be a condemning of the lawgiver christs wisdom . whereas mr. prinne and others say , that by the preaching of the word , not by church-discipline , men are converted to christ , as witnesse the many thousands of godly people in england where there have been no government , but prelatical : i answer ▪ . this is to dispute against the wisdom of christ who ascribeth to private rebukes and church censures , the gaining of souls , the saving of the spirit , repentance , and humiliation , mat. . , . cor. . , . cor. . , , , . thes . . , . rom. . . cor. . . because preaching is more effectual ; ergo , is the discipline not effectual ? . consider if thousands more would not have been converted if christs government had been set up for which mr. cartwright , mr. vdal , mr. dearing , and the godliest did supplicate the parliament . . consider if there hath not been in scotland as many thousands , comparing the numbers rightly , when the church was terrible as an army with banners . . consider how the tigurine churches and others , for want of the hedge , have been scandalously wicked . . the magistrate by punishing drunkennesse , or fornication or extortion ( for he cannot take away the life for these ) doth not keep the lump of the whole church from being leavened and infected with the contagion of such : the church by removing and casting out such an one , must do that ; and the personal separating from such as walk inordinately , cannot be an act of the magistrate , and yet cannot but be a perpetual and moral mean or ordinance that the church is to use , not only when they have not a christian magistrate , but perpetually ; for we are to withdraw from those that walk inordinately , and are not to be corrupted with having intire fellowship with wicked men , whether the church have a christian magistrate or no : i am to gain my brother by rebuking , and by telling the church , and to esteem one that heareth not the church , as an heathen , or a publican , that i may gain him : whether there be a christian or an heathen magistrate in the church , except it can be proved , that the magistrate as the magistrate , is to gain souls to god : yea , musculus , bullinger , and gualther , have alike reason to say , there is no need that we rebuke privately a trespasing brother , and that we forgive him seven times a day , when the church hath a christian magistrate , as they can say there is no need of excommunication : for if the sword can supply the room of one spiritual ordinance of god , why not of another also ? and the text will bear us out as well to say , we are not to eschew the company of a scandalous brother , for shaming of him , and for the danger of being leavened by him , because the magistrates sword may supply the want of that mean of edifying , as well as it may supply the want of excommunication : yea , they may say there is no need of publike rebukes by the word , the sword may supply these also . the helvetian con●ession is approved by the tygurine pastors , by the divines of berne , basil , geneva . deus ad colligendam vel constituendam sibi ecclesiam eamque gubernandam et conservandam semper usus est ministris — ministrorum virga , institutio , functio vetustissima ipsius dei est , non nova , non hominum est ordinati● — cumque omninò oporteat esse in ecclesia , disciplinam , et apud veteres quondam usitata fuerit excommunicatio , fuerint que judicia ecclesiastica in populo dei , in quibus per viros prudentes et pios ( ipsisimum presbyterium ) exercebatur disciplina , ministorum quoque fuerit ad edificationem disciplinam moderari , &c. magistratus officium praecipu●m est pacem et tranquillitatem publicam procurare et conservare — gallica confessio . the . credimus veram ecclesiam gubernari debere eâ politiâ , sive disciplinâ quam d. n. i. c. sancivi● , ita ut , viz. in ea s●nt pastores , presbyteri sive seniores et diaconi , &c. anglicana , art. . qui per publicam ecclesiae denunciationem rit● ab unitate ecclesiae praecisus et excommunicatus is ab universa fidelium multitudine — habendus est tanquam ethnicus et publicanus . art. . cum regiae majestati summam gubernationem tribuim●● — non damus regibus nostris aut verbi dei , aut sacramentorum administrationem — sed eam tantum praerogativam quam in sacri● scripturis a deo ipso , omnibus piis princibus semper fuisse attributam , hoc est ut omnes status atque ordines fidei suae commissos , sive illi ecclesiastici sint , sive civiles , in officio contineant , et con●umaces ac delinquentes gladio civili coerceant . scoticana , art. . postremo loco ( nota verae ecclesiae est ) disciplina ecclesistica rectè administrata , sicut dei verbum praescribit , ad reprimendum vitium , et vertatem fovendam . . insuper regum , principum , gubernatorum — esse potissimum et imprimis religionis purgationem et conservationem affirmamus adeo ut non tantum propter civilem politi●●● , sed et propter conservationem verae religionis , ut idololatria et superstitio quaevis supprimatur , a deo sint ordinati . the belgick confession hath the same , art. , , . and . confessio . augustana . nonnulli incommodè commiscue runt potestatem ecclestasticam & potestatem gladii . it distinguisheth well between the power of the keyes in the church , and the power of the sword in the magistrate . ▪ to this agreeth confessio swevica , art. . and confessio bohemica , saxonica , basiliensis , tetrapolitana . amongst our late writers , i should conceive that renowned salmasius , that rich treasure of antiquity , can stand as one for all to speak for us in this point . the emperours ( saith he ) had of old a suffrage in chusing of metropolitans , patriarchs , and popes , and of convocating general councels : so as ierome maketh it a mark of a general councel , that it was indicted by the emperour ; and there was reason , because , it concerned the consciences of the magistrate as the magistrate , what pastors , popes , and doctors there were in their dominions to watch over their souls , and the souls of their subjects . it is true , de facto , honorius the emperour did ordain marcellinus moderator of the conference at carthage between the catholicks and the donatists , the emperours added the force of a civil law to the councels : so iustinian . constitut . . sanxit ut quatuor conciliorum canone● pro legibus haberentur ; ergo , the councels had the force of ecclesiastical lawes , without the emperours ; but they had not the force of civil lawes , having civil penalties annexed to them , without the emperours ; ergo , the confirmation of councels made by the emperours , were politick and civil confirmations : for the decrees of the councel of ierusalem , were ecclesiastical decrees , without the will , law , and authority of any emperour on earth , and laid an ecclesiastical tye on the churches , without the emperour , act. . , . so is that of salmasius to be expounded , as he expoundeth himself . principis est leges de religione condere , de fide catholicâ , de episcopis , de clericis , deque aliis huiusmodi que externam potestatem spectant , five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circa res et personas ecclesiasticas , eaque fecere christiani imperatores in ecclesia sui temporis , haeo enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas qua principles legum sanctionibus non uni generi sibi subditorum consulere debent , sed in universum , omnibus tam laicis , quam ecclesiasticis , quatenus ecclesia est in repub . et reip. pars , non respublica ecclesiae . now that emperours appointed time and place of synods , which were external circumstances , is clear : but that the emperours nominated the persons , who should come , appointed an ecclesiastical president in the synod to moderate , and that they defined the number of bishops , is denied : except . that they did this in a great schisme , and when the church could not agree amongst themselves : or . in such a general defection , as was under arrius , which was an extraordinary case . . that the emperour requested by letters , that such and such godly bishops ●ight come to the synod , not such : but whereas , d● facto , he as a magistrate commanded such to come , and did discharge others under pains to come ( except they were other wayes incarcerated and known parties , and so could not be judges ) is against the liberty of the church and the freedom of synods . so salmasius , non igitur leges tantum facere d● religione ac fide omnibus observandas , dummodo verbo divino rei contraveniant , potest princeps christianus , vel summus magistratus , sed etiam suos subditos ad decreta synodalia observanda quae verbo dei conformia sunt , obligare , et cogere : ubicunque sane imperio opus est per vim agente ac jubente , aut jurisdictione cogent●● , et ●●er●e●te , nihil istic habent qu●d agant verbi ministri , neque jus agendi ullum , etiamsi de re aut persona ecclesiasticâ questi● sit , aut de religione agatur , sed ad principes aut magistratus ea vis coactiva oe illud jus imperativum et co●●●ivum pertinet . there is a law making ( unproper i grant , because declarative in mortal men , constitutive in the head christ only ) touching faith and religion which is politick ; but it is when there is a constitu●e church , subsequent , not antecedent , and in order to bodily coaction by the sword which is due to the magistrate ▪ o● this law-giving doth salmasius speak as his words clear , and because bodily and externall co-action is not the churches , therefore the magistrate as the magistrate according to salmasius , hath no proper ecclesiastick power . the reciprecation of subordination of pastors and magistrates is clearly taught by salmasius minister , ecclesiae principem christianum ligare et solvere id est , suspendere et excommunicare aque potest ut alium quem libet de grege per illam internam potestatem et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam a deo acc●pit . at princeps rursus potest episcopum per illam suam exteriorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae no● animam , sed corpus curat , cogere , coercere , ad officium comp●●●ere , si exorbitet , etiam deponere , et abijcere , et exilio punire , vita quoq●● , si meruerit , s●nt●ntiam , dicere , privare — a principe abjectus episcopus ministerij tantum atque officij functionem amittit , atque exercitium intra limites jurisdictionis duntaxatvel ditionis quae principi subjecta est — at non potestatem , quam in ordinatione accepit , per impositionem manuum , potest eripere princeps , cum nec eam possit dare . cum sit duplex potestas ecclesiastica , altera interna , externa altera , tam peccant qui utramque principi vel magistratui civili tribunt , quam qui utramque denegant ministro ecclesiastico . and he proveth that the pastors have received immediately from christ , and not from the magistaate , their internal and external power of governing the churches . josias . simlerus professor tigurinus comment . in exod. . in mand. . magistratuum officium est tollere idola , vi et armis — conciona●orum vero ut error●m ostendant , idololatriam damnent , verbi gladi● jugulent , et magistratum sui officij admoneant in rebus exteruis tollendis ut can. - concil . carthagi . . lavater in ezech. c. . dominus dicit repellend●s a ministerio incircumcisos carne , hoc est , indulgentes libidinibus et incircumcisos corde , hoc est , imbutos pravis opinionibus ; collige quanta cura et diligentia requiratur a sacerdotibus , conformiter enim custodibus . lavater in ezech. . . reprehendit in sacerdotibus quod sancta sua violarint , non enim tractarint quemadmodum ipse instituerat . nam in templo prostabant idola , sacrificia non legitime offerebantur — an non hodie sacramenta ab adulteris , ebriosis et aleatoribus admistrantur ? idem in ezech. . . et quum immolassent filios idolis . si adultera de adulteri stratis surgens rectâ ad maritum suum veniat , et amorem coniugalem simulet , judicium est magnae impudentiae — redeuntes a valle hinnon et cultu daemonum , tanquam re bene gesta , cruentis manibus templum ingrediebantur citra conscientiam oraturi . ioan. wolphius in nehemiam ait , c. . v. . aedificatores ecclesiae nihil agere debere quam quod in mandatis divinitus datum sit . idem in ezram , c. . hoc enim exemplo v. t. discimus quae facto opus sit in n. t. nempe ut crebris synodis in vitam , in doctrinam et mores , in vocationem ecclesiastorum inspiciatur . hence it is clear that simler , lavater , and wolphius , do clearly . difference between the two powers of the sword and church . . that the priests in the old , and ministers in the new testament are not to prophane holy things . . that by assemblies and synods church-censures are to be dispensed . yea , even robert ▪ burhillus de primatu regio contra becanum iesuitam . c. . sed neque in exteriore jurisdictione , aut excommunicationis aut ordinationis potestatem regi facimus , aut cultus divini novas formulas procudendi , aut dispensandi — adde quod nec ●●s ●itribuimus , leges suâ solius authoritate ferendi quae canonum ecclesiasticorum vim obtin●ant . the mind of d. pareus and p. martyr may be known by what is said , and is cleared in that learned dissertation of iac. trig. nor shall i need to burden the reader with citations of fathers , greek and latine , doctors , councels , with all our protestant divines , luther , calvin , beza , farel , marlorat , piscator , sibrandas , iunius , gomaras , trelcatius , bucanus , &c. which were easie to do if not needlesse , and acknowledged by the adversary . i have also in answering erastus ( i hope ) answered all that mr. prinne hath said , either in his questions , or vindication ; because most of all he hath ( i speak it not to diminish or detract from the learning of that reverend man , ●●r ●●sse to irritate ) is fully to be seen in erastus : so that in answering erastus , i hope , that ingenuous , zealous , and learned divine will acquiesce . the lord establish ierusalem and make her a peaceable habitation . finis . an introdvction to the doctrine of scandal . whether or no things indifferent can be commanded because indifferent ? what ever things are commanded under the tenor of things indifferent , and yet are not indifferent , are not lawful , nor can be in reason commanded : for so should they be of their nature both indifferent , and not indifferent : but humane ceremonies are sush ; ergo , they are not lawful . indifferent things basilius calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so laertius , and gellius saith the same of them . things indifferent cannot be good , but essentially neither good nor ill , and if they be not good , they cannot be apt to edifie , and so fall not within the compasse of things which can be commanded by rulers . there is a twofold matter of a church constitution , the one remote , the other nearer : the remote matter of church constitutions are things indifferent , to wit , mens actions and the circumstances thereof ; and so they are the matter of gods laws ; for all our actions physically considered to know , believe , will , love , joy , fear , speak , walk , laugh , &c ▪ are indifferent in themselves ▪ but god in the law of natu●● ▪ and his positiv● div●●● law ●●th 〈…〉 d●●●●m ●●●d 〈…〉 i● 〈…〉 put ●is d 〈…〉 ●●gal upon th●● ▪ 〈…〉 a● it is such , can be the nearest matter of any church-constitution : no wise man would say that the church might make a law , that all should cast stones in the water ; yet ▪ god might make a law thereof . for what actions hath no good , nor lawfulnesse , nor aptitude to edisie in themselves , these th● will of man can never make good , lawful , and apt to edifie , because onely god , whose will is the prime rule of all goodnesse , can create moral goodnes in actions : not to eat of the fruit of the tree of knowledge , is only good , because god hath so appointed in his law ▪ and to eat of the fruit of that tree , had been as lawful and just , as not to ●a●● , if god had commanded eating thereof , under ●r●mises and threatnings ▪ . hence ●● followeth that all actions and circumstances of their nature indifferent , must lose that indifferency , and receive from god some goodnesse , and aptnesse to edifie , before they can be the reasonable and nearest matter of any civil or ecclesiastical constitution ; because what rulers can in law and reason command , that they must will as good and apt to edifie ▪ before they can bind others to will it . but neither the will of a ruler ▪ nor the will of any other can lawfully will a thing indifferent , as it is such : for a thing indifferent as it is such , is neither good nor evil , and the object of the will is alwayes good . . rulers commandeth as gods ministers for our good , rom. . . ergo , the means and actions injoyned for the compassing of this end must be good , for if the end be good , the means as the means must be good ; ergo , they cannot be indifferent . things indifferent cannot be enacted as a l●w , except they were indifferent to all , to both weak and wilful ; for remaining evil to some they are scandalous , and cannot be commanded , except rulers would command sinful actions . the apostles would make no laws at all of things indifferent , except in the case of scandal , neither can our ceremonies be indifferent . . because they are sacred mystical signes teaching us some duties to god. . they are worship , and means tending to the honour of god , and being used for the honour of an idol , as they are used by us , they should be the religious honour of an idol . . they are pretended to be means apt to edifie . ergo , they are not in their use indifferent . . the use of ceremonies are moral actions of man , not warranted by gods word . ergo , they are unlawful , and so not indifferent . if then nothing be good , because rulers command it ; but , by the contrary , they do lawfully command it , because it is good . the churches power , is one and the same , in things indifferent , and necessary in matters of doctrine , discipline , and order ; for in both , the church doth not create goodnesse , but doth by the light of the word , or ( which is a part of the word ) by natures light , finde pre-existent goodnesse in doctrine , discipline , and matters of order . therefore will of authority , as will , hath no power to dispose of the least circumstance of time , place or person ; but the churches power is ministerial , and determined to what is good , expedient , and convenient . object . humane actions according to their specifice nature may be indifferent in gods worship : for example , to pray to god in the morning , in your bed , or out of it ; in the house , or in the fields ; to preach the word in thi● , or that habit , in a gown , or in a cloak ; these are actions in their kinde indifferent , because they are neither commanded , nor forbidden ; for that is according to the kinde of action good , which is so commanded of god , that it is unlawful to neglect it , or to do any thing repugnant to it , as to love god and our neighbour ; and that is evil according to its kinde , which is so forbidden by gods law , as it is not lawful to do it , or command it in any sort ; so it is evil to blaspheme god , to commit adultery . so forbs . ans . in the field , or in the bed , cloathed with gown or cloak , when we pray or preach , are meer accidents and circumstances of praying and preaching , and we grant them to be variable and indifferent ; howbeit , they admit of regulation moral , and so are not simply indifferent ; for to pray in the fields and streets , to be seen of men , is vain glory . but i hope they are not indifferent in your meaning , as are surplice , holydays , &c. for you will not say the church may make laws that no prayers be but in the fields , no preaching except the preacher be cloathed with a cloak . . it is not good logick to say , ` to pray in house or field , is an action according to its kinde , neither good nor evil ; when as it is an individual action , contracted to such a place , house or field , because field or house are indifferent in prayer . to pray is not indifferent according to its kinde ; because accidents of actions are indifferent ; it followeth not that the action is indifferent , for then the doctors opinion , maketh an act of loving god , and beleeving in christ , indifferent in its kinde ; for it is as indifferent to love god in the field , as in the house , and to love him while you are cloathed with a gown , as with a cloak : as it is indifferent to pray , in house or field , cloathed with gown , or cloak ; so to love god , and the most necessary actions in the world hic & nunc , in this time or in this place , shall be actions according to their nature , neither good , nor evil , but indifferent , which is against the doctors own distinction . . place or habit doth not constitute praying , and preaching in their specifice nature ; that were a wonder ; for their objects do constitute their nature , and their objects are god and gods word ; and if they be indifferent according to their nature , it shall be indifferent to pray to god , or to some other thing , possibly an idol . nay , if actions good of their own nature , such as to pray , or preach , be made indifferent according to their kinde , because cloathed with indifferent circumstances of time and place , and habit ; then by that same reason , actions of their own nature evil , as to murther , commit adultery , should also become indifferent , from these circumstances ; then should it be indifferent to kill in house , or field , and indifferent according to its kinde , which is most absurd . object . howbeit it be objected , that every voluntary action is either honest , or not honest , yet there are some things honest , that are indifferent and free ▪ for there are two kindes of honest things , . some honest and necessary things , as all the duties commanded in gods law , the contrary of these polluteth a man before god , and they are formally , positively , and inclusively laudable , and commendeth men before god , and are rewarded . this way every voluntary action is not either honest , or unhonest ; for there is a middle betwixt these two , to wit , something honest and lawful , but not necessary , but morally free , as marriage , which commendeth not a man to god , so that he is therefore rewarded ; neither doth the contrary , to wit , non-marriage pollute a man before god , or is blame-worthy , because marriage is onely negatively honest , honestum irreprchensibile , honestum exclusive , & honestum per compossibilitatem cum honesto formali & positivo . so marriage is neither positively honest , nor unhonest , but free morally . neither is marriage necessary by absolute necessity , or necessity that toucheth the action ; for men may marry , and not to marry is no sin , onely marrying is necessary by a conditional necessity , cor. . . a widow is free to marry whom she will , but with this condition , that she marry in the lord ; the necessity toucheth not the action , but the manner of the action . and this necessity of the manner or goodnesse of the action of marriage , doth not make the action necessary , but leaveth it as free to men to marry , or not to marry ; and so there are some actions according to the spece or nature , that are indifferent , and not unhonest , yet lawful . so doctor forbs . answ . . marriage hath something in it natural , even before the fall. it was naturally good , that man should not be alone , and this way , before , and after the fall , marriage in the ground that maketh it necessary , which is an aptitude and inclination to procreation , is most necessary ; and so now , after the fall of man , all that burneth and marr●e●h not , despiseth gods remedy of lust , and sinneth ; and so by necessity of gods command in the law of nature , and repeated by the apostle , cor. . , . it is necessary in individuo : and although , that which is meerly natural in marriage , as the act of marriage according to the substance , be not formally laudable , and rewarded , because of the naturality thereof ; yet it is not for that free or indifferent . . and when the doctor saith , that marriage is indifferent in its nature ▪ and free ; so that there is no necessity of the action , but onely of the goodnesse of the action , he speaketh wonders : for howbeit , marriage be indifferent by a metaphysical indifferency of contrahibility to such and such persons , because marriage may be in some , without sin , and no marriage may also be in other some , without sin ; and so praying is indifferent ; it is in some without sin , and not praying is in some also without sin , when the man is necessitated to some other action , either civil , natural or supernatural ; yet marriage is not morally or theologically indifferent : so as to marry , or not marry , is a matter of a mans free choice , and of his own free ▪ will not obnoxious to any binding law , as is kneeling , not-kneeling , crossing , not-crossing , in the minde of our adversaries . . if it were morally indifferent to marry , or not to marry , rulers might make laws either commanding all to marry , or none to marry , or some to marry ; some not to marry , which were no small tyranny , and the very doctrine of devils . . the gift of continency , is to some a commandment of god , that they marry not , and burning is to some a commandment , obliging them in conscience to marry , else they sin ; therefore to marry , or not to marry , is necessary to all men , or then unlawful , and so not indifferent , as our divines teach against papists , their supererogatorie works . the lords calling of any to suffer for his truth ▪ is instead of a command of god ; though the man might be saved , though he suffer not for the truth . . if there be no necessitie in marrying , but onely conditional in the manner o● marrying , then all mankinde without sin might abstain from marrying , which it most absurd . . the place cor. . . saith not , that a widow is under no necessitie of marrying , but onely under a necessity of well and spiritual marrying . for the libertie that the widow hath there , is not , that it is indifferent to her to marry , or not to marry ; for since our adversaries teach , that rulers may make laws in things indifferent ; they might then make a law that no widows shall marry , which were vile tyrannie . but the libertie that the widow hath to marry whom she will , is opposed onely to a law and obligation matrimonial , that she was under , while her husband did live . and the words clearly speaketh onely of thi● freedom , not of moral freedom of indifference , from all law of god necessitating her to marry : the wise is bound by the law , as long as her husband liveth ; but if her husband be dead , she is at liberty to marry whom she will , onely in the lord. but there are no smal oddes betwixt libertie to marry this or that man , because the husband is dead , of which libertie onely the apostle speaketh ; and liberty , and indifference without all restraint of gods law to marry at all , or not to marry : this latter libertie , the scripture speaketh not of , onely the doctor alleageth it . object . kneeling at the sacrament , howbeit , antecedente and immediately it be necessary by gods law ; yet consequently , and by the mediation of lawful authority , it is now necessary to us , not by necessity of the thing it self , but by necessity of obedience , order , and peace ; and so according to the practice , it is for the time necessary by gods law , and cannot be omitted without sin . so forbes . answ . necessitie of obeying the church can make nothing necessary and good , for the church commandeth it , because it is necessary and good , and it hath not goodnesse , necessitie and aptnesse to edifie from mens will , and the churches commandment . . i ask if no kneeling , now in scotland laying aside the respect of authority and law , be in it self undecent , and unapt to edifie ; if not , then the church hath no more ground and reason for order and decency in our ceremonies ( for what i say of one , holdeth true in all ) then there is for the want of ceremonies ; and if that be true , the sole will and lust of authority maketh our ceremonies lawful : what can romish impudence give more to the man of sin ? but if there be unorderlinesse and indecency in our ceremonies , then kneeling now must be sin , even laying aside the respect of humane laws . . it is strange divinity , that that which is no sin , of it self , cannot be omitted without sin , for the sole will and pleasure of men . humane authority then may make it sin , not to rub our beards , not to claw our heads , when we come to the church to hear gods word . if humane authority can make an indifferent act lawful , and the omission of it , sinful ; they may make all the indifferent acts in the world lawful acts , they might then make piping , leaping , laughing acts o● divine worship , and might make a decalogue of their own : and if they may make an indifferent act to be sin , if it be omitted , they may by as good reason , make sinful acts , as adulterie , incest , murther , robbery , to be lawful acts ; for if mans inhibiting will be the formal reason of sin , then his commanding will must be the formal reason of obedience : and so rulers might command murther , robbery , incest , blasphemy . object . we may perform an individual act coming from deliberate will , and that without sin , and we may omit the same without sin : whether we practise these indifferent actions , or omit them , we should refer both practice and omission to gods glory ; and these actions we call indifferent or free , ( as indifferent and free is opposed to that which is morally necessary ) which are either necessary to be done , or necessary to be omitted , by necessity of a divine law ▪ howbeit , every action that is not of faith be sin , rom. . . yet the faith whereby i beleeve this action is necessary , and must be done , is not necessary to the eschewing of sin . but if i do it , that i do it in faith , and for gods glory , is necessary ; but the necessity of the goodnesse of the action doth not make the action necessary ; for it were to lay a yoak of continual doubting upon mens conscience , if they should beleeve every individual act , that they do , to be necessary ; for whether should they turn them , while they think of doing , or not doing these actions , that they know to be commanded by no word of god ? that a widow marry in the lord , if she marry , is necessary ; but it is not necessary , that she marry , but it is indifferent to her , to marry , or not to marry . doctor forbes . answ . it is a contradiction , that an action individual , should be indifferent , and so neither good , nor evil , and yet done in faith , and referred to gods glory : for the ground of doing , which is faith , and the end , which is gods glory , are individual properties necessarily concurring to the individuation of the action moral . . an action individual , that is meerly indifferent , and so without sin may be performed , without sin , or omitted without sin , cannot be an action of faith referred to gods glory : for what may be done without sin , and may not be done without sin , is a will-action , and wanteth all necessitie of reason , and so is an idle and sinful action ; but a sinful action may be done in fancy , but in faith it cannot be done ; it may , in the vain intention of the doer , be referred to gods glory , in intentione erronea operantis , but ex conditione operis , according to the nature of the work it serveth not for gods glory . this way to cast stones in the water , should be of faith , and referred to gods glory : but shall i beleeve i am doing in faith , and glorifying god , when i am casting stones in the water , and i have as good reason not to cast at all ? if one wilaction that may be done , and may not be done , may be of faith , and referred to gods glory , then may they all be of faith , and referred to gods glory : this is a laughter , rather then divinitie . . i cannot beleeve that an action that hath as good reason to be omitted , as to be done , can be acceptable to god , because i have no ground for my faith ; for my faith here leaneth neither on scripture , nor on reason , but there is no reason why the action should rather be , nor not be , because it is indifferent ; yea , crossing and kneeling of themselves shall be of faith , because i beleeve them to be of faith : but it is a vain thing to say , that faith maketh its object . . there are no actions in the world , but they have all their moral necessitie from their intrinsecal goodnesse : for from whence is it necessary to love god , but from the intrinsecal goodnesse , that the love of god hath from gods command ? for there is no necessitie an action to be at all ; yea , it is idle and superfluous , if there be no goodnesse in it at all . if then crossing and kneeling , ( laying aside the respect of humane laws commanding them ) have no necessitie moral , from any commandment of god , why they should be at all , their necessitie must be all from mans will : this is tyranny in rulers , for their sole pleasure to command , under the heaviest pain , things that have no necessitie at all , but their will. . neither is it any yoak to mens conscience , to square all their moral action by gods word , and so to see ( according as it is written ) before they vanture upon any action moral . it is libertie to keep gods way accuratel . object . in general , no particular action is necessary , the goodnesse whereof that is commended and rewarded of god , may ●s well be had by the omission of that action , or by an other action , as by the doing of it ; but such an action in the individual use is true , and indifferent ; but i● the goodnesse necessary cannot be had at all , without that particular action , then the action in the individual use is necessary , although according to its nature , it be possibly indifferent . so to us now to kneel at the supper , is necessary , that we may obtain the necessary good of due obedience , and decent vniformity , and eschue the contempt of anthority , schism , and confusion . forb● . answ . . by goodnesse here , the doctor meaneth , concomitant and general goodnesse , which maketh not the action necessary to be done , and so it hath no goodnesse intrinsecal , but is an idle action , and yet it may be done , or not done without sin ; and when it is done , it is done upon no other motive , but the meer will and pleasure of the doer : we have hereby the doctors learning , such an idle action done in faith , and done for gods glory . . all our ceremonies in their use , crossing , kneeling , wearing of surplice , have no intrinsecal goodnesse , no internal moral equity of order , decency , and aptnesse to edifie , wherefore it is necessary they should be done ; the doing of them in faith , and for gods glory , may be obtained as well by no●●-kneeling , none-crossing , none-surplice . this is no small dash to the credit of pearth assembly ; for they saw no goodnesse in the articles , but that which as well might have been obtained without them . hence except the goodnesse of pleasing king james , they had no more reason for the ceremonies , then to make an act that all ministers shall go to the foot-ball , the third day of may. . then the meer pleasure of the king hath made kneeling necessary ; and good obedience to the fifth commandment , mens will as will so is the onely formal reason of obedience to the ten commandments , or disobedience . . then we may of faith , and for gods glory , refuse the ceremonies , if it be the kings will ; and in that point , the fifth commandment standeth or falleth at the nod of the kings will. such mercenary divinitie becometh not the lovers of reformation . object . there is a twofold maline in actions , one thar layeth a moral impediment on the act , so that it cannot be performed without sin : so to eschue the malice that is in adultery , we must eschue the act of adultery ; this malice polluteth the act , and should binder the act : there is another malice that polluteth the act , but doth not morally hinder the act , as when one feedeth the poor for vain-glory , vain glory polluteth the act , but hindereth it not : vain-glory should be laid aside , and the poor fed . if one kneel at the supper , thinking it not lawful to kneel before creatures , his kneeling is evil ; but the evil in it doth onely pollute the act , and make it finful , but doth not morally hinder kneeling , because contumacio●s ignorance , pride , and contempt of authority should be laid aside : men should be docil , and see the law fulnesse of it , and obey the church . forbs . answ . in things indifferent , the very malice adhering to the practice of them , howbeit , it adhere not inseparably to them , maketh the practice damnable : for eating rom. . before a weak brother , whose weaknesse might have been removed , if he would be docil , and know that their is no creature now unclean , is murther , rom. . . therefore , suppose all the kings and general assemblies on earth , should command one to eat in that case , before the weak brother , they were to be disobeyed ; and so the doctor freeth us , that we cannot kneel at the lords supper . . rulers may not make laws of things having no necessitie of goodnesse , decency , and aptnesse to edifie , and onely good , because they will , when they see of necessitie , these laws shall inevitably ruine many souls ; for that is to have more regard to their own will , then to the salvation of peoples souls , whereas even christ pleased not himself . . many weak are uncapable of all reasons or arguments that can free our kneeling of idolatry . ergo , they should abstain , and not kneel with a doubting conscience ; better not eat as eat , with a doubting conscience , rom. . . pride and contempt are onely seen to god : prelates have no place to punish heart-acts , they are to prove by two witnesses , the malice , and pride , and contempt of authoritie ; but this is invisible to mens eies , refusal of obedience to canons touching indifferent things , the necessitie whereof ( as the doctor must say ) cometh onely from mans will , cannot be contempt : the neglect of a command of god , is indeed a virtual contempt of the majestie , authoritie , power , and justice of god , because a command of god hath essentially , equitie , and justice in it , from gods commanding will : but a command of a thing indifferent , that may as well , without sin be left undone , as done , ( as our doctor saith of our ceremonies ) can never have equitie or goodnesse from humane authoritie ; and i never contemn humane authoriti● , except i contemn the just laws made by humane authoritie * . object . of things alike lawful and convenient ; for example , sitting at the lords table , or not sitting , we are bound to the one rather then to the other , for lawful authorities command ; for conveniency and goodnesse in external circunistances standeth not in such an indivisible point , but there may be circumstances good , better , and best ; a gesture , a day , a habit , may be so good and convenient , as another gesture , another day , another habit , are as good and convenient ▪ in which case , either no habit , no day , no gesture at all , shall be in gods worship , which were impossible ; else of two circumstances , both of three degrees of goodnesse , one shall be chosen by the sole will of authority ; and so people must follow one order , rather then another as good , for the sole will of authority , without any prevalent reason in the thing commanded . answ . . in such a case as that , where two circumstances , both of three degrees of goodnesse occurreth , rulers can reasonably tie people to neither , but leave it alternatively , to their liberty ; for why should liberty be restrained , where necessity of order , and deceney , doth not necessitate the rulers will ? . in such a case the rulers will , as will , should not be the formal cause , why one is enacted rather then another ; but the rulers will led by a reason from conveniency , and so there were a prevalent reason , for the one rather then the other . . i deny that such a metaphysical case of two things every way of alike conveniency can fall out , as the matter of a grave and weighty church-constitution ; for natures light , rules of prudence , prety , charity , and sobriety shall ever finde out , and discover an exsuperancy of goodnesse and conveniency , of one above another . . granting there be three degrees of ▪ goodnesse and conveniency in fitting , and two degrees of goodnesse and conveniency in kneeling , in this case the object necessitateth the rulers will to command fitting , and refuse kneeling . . because good being the formal object of a reasonable will , in both rulers and people ; that which partaketh more of the nature of good , is first to be chosen . ergo , the rulers will is determinated and morally necessitated to a circumstance of three degrees , before a circumstance of two degrees ; and we obey for the goodnesse of the thing commanded , and not for the will of the rulers . . if people obey , and so embrace a circumstance of two degrees , and refuse a convenient circumstance of three degrees ; they either make this choice for the goodnesse and conveniency of the circumstance , or for the meer will of authority ; the former cannot be said , because of two goods , known to be so , the one of three degrees , and the other of two degrees ; the will cannot reasonably choose the lesse good , because a lesse good known as a lesse good , is evil , and the will cannot reasonably choose known evil : a lesse good is a good with a defect , and so morally evil ; if then rulers cannot choose evil , they cannot reasonably command others to choose it ; if the latter be said , the choice of people is reasonlesse , and their conscience resteth upon the meer will of ▪ authority , which is slavish obedience . how are we then bidden , try all things ? object . in matters plainly determined by scripture , rulers are to follow the word of god ; but in matters circumstantial or indifferent , where scripture saith neither for the one side , nor for the other , what rulers thinketh good , is to be followed , there being no evil nor impiety in that which they command . answ . . this is to make rulers in matters of salvation lyable to the scriptures of god ; but in matters which men call indifferent to make them popes , and to hang our consciences upon their sleeve , which is most absurd . . because paul in matters most indifferent of dayes , and meats , would not have the romans to hang upon his judgement , but will rule both their practice , and his own , by the law of nature . murther not , scandalize not . . what rulers thinketh good is not a rule for constitutions , and for peoples obedience in matters circumstantial ; but the rule of rulers here in making laws , and of people in obeying laws , is goodnesse it self , order , decency , aptitude to edifie , in things that they command ; for it were strange , if in matters , that they call of salvation , not thoughts , but the word of god should rule and square canon-makers , but in matters indifferent , their thoughts should be a law. . scripture and the law of nature , and right reason , which is a deduction from scripture , is able sufficiently in all canous and constitutions to regulate both rulers and people , and to determine what is conventent in circumstances ; and the lord here is an infallible judge , speaking in his word , as he is in all matters , which they call fundamental ; yea , the scripture shall be imperfect in the duties of the second table , if it do not determine what is active scandal , or soul murther , as it doth determine what is idolatry , what is lawful worship . a dispute touching scandall and christian libertie . quest . i. concerning scandall . whether or not ceremonies , and the use of things not necessarie in gods worship , when they scandalize , be unlawfull ? i doe the more willingly enter this dispute , and with reverence to the more learned , shall examine the doctrine of the late doctors of aberdene in their duplyes . because i occasioned their thoughts touching scandall , by a private dispute of the nature of scandall , which i undertooke while i was confined in aberdene , with one of the chief doctors . our argument . ceremonies and things not necessarie in gods worship fail against charitie , by the grievous cryme of scandall . the practice of things indifferent , and not necessarie , is then unlawfull , when from thence ariseth the scandall or occasion of the ruine of ou● brother . but from the practice of ceremonies and things not necessarie ariseth scandall , and occasion of the ruine of our brother . ergo , the practice of such is unlawfull . observe our argument leaneth on a ground given , but not granted that the ceremonies be indifferent , though to us they be evill : i prove the proposition , rom. . . i know and am perswaded by the lord jesus , that nothing is unclean of it selfe ; but to him that esteemeth anything unclean , to him it is unclean . v. . but if thy brother be grieved ( weakened in his christian race ) now walkest thou uncharitably , destory not him with thy meat , for whom christ died . . for meat destroy not the worke of god. then for crossing , kneeling , holy dayes , destroy not him for whom christ died , cor. . . cor. . . so the brazen serpent must be removed , when it is a scandalous object of idolatrie , ezra . . ezra for feare of scandall , will not seeke a band of men of the king , lest the king should believe the hand of god would not bee with his people , as he had said , yet a band of men had been more necessarie then the ceremonies . so king. . josiah is commended for defiling tophet , to prevent occasion of offering children to molech : for this cause god iudgeth an house without battlement , and the sending abroad a goaring oxe to be murther , deut. . . exod. . . . . exod. . ● . deut. . . and levit. . . thou shalt not lay a stumbling block before the blind . marrying with the canaanites was forbidden , for the ruine occasioned by that , to the soules of gods people . i prove the assumption , a gretzer saith , in ceremonies calvinists are the apes of catholicks . . if such a worship had been in the temple or synagogue , so as the jewes in the same act might , have worshipped jehovah and the canaanites baall or dagon , as at one table the papists may kneele and adore bread , with the protestant , receiving the sacrament , it would be a raigning scandall . . atheists have mocked religion , for the surplice , and other masse-toyes . . papists say protestants are returning to their mother church of rome ▪ . wee cannot in zeale preach against popish traditions , and practise popish ceremonies . . lascivious carousings , drunkenness , harlatrie , come from observing of holy dayes . that this may be more cleare . . the nature of a scandall would bee cleared . , the doctrine of the apostle paul about scandall proponed . a scandall is a word or action or the omission of both , inordinately spoken or done , whence we know , or ought to know , the fall of weake , wilfull or both , is occasioned to th●se , who are within or without the church . . it is a word or deed seene to others ▪ sinfull thoughts not being seen , are not publick scandalls , though to the man himselfe they occasion sinne . hence non-conformitie simply to a thing indifferent , must onely be scandalous , as joyned with contempt , formall contempt in things indifferent , is inward and invisible to men . . omission of words and deeds scandalize . silence in preachers , when god ▪ matters go wrong is scandalous : so sanches b . not every word & deed doth scandalize , but such as are done unorderly . c sanches saith these words and deeds , quae carent rectitudine , which want some morall rectitude ; o● as aquinas d saith , of themselves are inductive to sinne , doth scand●lize : or that e m. anton. de dominis archiep. spalatens . saith , which is indictive to sinne , or the cause of great evill , or hindereth good , as our faith , zeale , love , &c. that scundalizeth . for though none of these fall out , if the work or word , or omission of either be such , as of it selfe , is apt to scandalize , it is an active scandall . hence every little scandall is a sinne , either in it selfe , or in the unordinate way of doing ● . but what objects are properly scandalous , shall be discussed . . when we know such words and deeds doe scandalize , and they be not necessarie to be done , yea , and if wee ought to know ; for though the pronness and procliviti● of our brethren , or others to sinne , be in some respect , questio facti , yet is it also questio juris , a question of law , the ignorance whereof condemneth when the things themselves are doubtsomely evill , but not necessary to be done ; hence the practice of a thing indifferent , when there be none that probably can be scandalized , and hath some necessitie , is lawfull : as colos . . . let no man therfore judge you in meat ●r drinke , &c. yet in case of scandall it is unlawfull to cat . see cor. . . eat whatsoever is set before you asking no question for conscience sake . . but if any say , this is offered in sacrifice , to idolls , eat not for his sake who shewedit , for conscience sake — conscience , i say , not thine owne , but of others . therefore practising of things indifferent , or non-practising , are both lawfull , according as persons are present who may be scandalized , or not scandalized ; but this is in things though in nature indifferent , yet in use having some necessitie , as eating of meats , but the case is otherwayes in things altogether indifferent , as our ceremonies are , which are supponed to lay no ty on the conscience , before god , o incline to either side , as they say , to crosse , or not to crosse , laying aside the commandement of men . for if no-crossing be all 's good , as crossing , then though there be non-scandalized , yet because it is such an action in gods worship , as is acknowledged to be indifferent , and hath appearance of adding to gods word and worship , it is inductive to sinne , and scandalous , though none should hence be actu secundo , ruinated , and made to stumble . but if any in pauls time , as the case was , in the church of corinth should eat meates at a table , forbidden in the law , he not knowing that a jew was there , this may seeme invincible ignorance , because ignorance of a meere fact , not of a law , if that jew should be scandalized through his eating , it should seeme to me , to be scandall taken , but not culpably given . . it is said in the definition , that these inordinate words or deeds occasioneth the fall of others . . because the will of the scandalized , or his ignorance is the efficacious and neerest cause , why he is scandalized , that is , why he sinneth ; actions or words are occasions onely , or causes by accident , for none ought to be scandalized , as none ought to sinne , ad peccatum nulla est obligati● . . because , as to be scandalized is sinne , so to scandalize actively is sinne , though actuall scandall follow not , as peter scandalized christ culpably , when he counselled him not to die for sinners , though it was impossible that christ could be scandalized ▪ . it is said , ( whereby weake or wilfull , within , or witho●t the church may be scandalized ) for i hope to prove that it is no lesse sinne actively to scandalize the wilfull , and malicious , then the weak , though there be degrees of sinning here , and we must eschew things scandalous for their sake who are without the church . for the second i set down these propositions . from rom. . . proposit . the weake are not to be thraled in judgement , or practice in thornie and intricate disputes , in matters indifferent . this is cleare rom. . v. . ergo when people know not mistie distinctions of relative and absolute adoration , of worship essentiall or accidentall , they are not to be here thraled by a law to practice ceremonies humane . proposit . if a weake one eat herbs , fearing the practice of things forbidden by gods law , he is commended , and his abstinence praise-worthy , as rom. . v. . . and he ought not to be judged , and so ought not to be a wed by a law. then abstinence and non-conformitie is lawfull in such a case . . proposit . he that eateth , he that eateth not ; he that practiseth , he that practiseth not indifferent things , is not to be judged . . god hath received the eater . . you are not to judge another mans servant . it is against the law of nations . . if the weake fall , god is able to raise them . ergo , if he be not to be judged , as a contemner of gods law in things indifferent , farre lesse should he be judged , by the church law . . proposit . observers of dayes , or non-observers of dayes should have certaintie of faith in these indifferent things ; ergo , the light of the word should lead rulers , and people here , v. . in things indifferent . . proposit . the observer of indifferent things , as dayes in that case at rome , and the non-observers of dayes should not trouble one another ▪ because both are to observe , and not observe indifferent things , for gods glory . . both gives thankes . . both liveth and dieth as christs , for gods glorie . . . . . therefore gods glorie is the end that ruleth the use of ceremonies , as they are indifferent . proposit . . v. . . . a christian should not condemne a jew ▪ no● one brother another , in things indifferent . . because we are brethren . . because it is christs place to judge ; and condemne . . because every man must give an account for himself . ergo. lawes of rulers to condemne or punish , are not to be made in such cases . proposit . . v. . when the use of things indifferent is a stumbling block and scandall to our brethren they are against charitie and unlawfull . proposit . . v. . there is a prolepsis . meats clean , or not clean , may be eaten , but all meats are clean ; and paul is perswaded of that by iesus christ . ergo , the apostle answereth , . by denying the major proposition in two cases , and setteth downe a distinction . all things are clean in themselves , but they become unclean , in two cases . . if one weake in the faith believe ▪ that the meat , that he eateth , is against the word of god , the me at to him is unclean . , if he eat before , one that believeth it is forbidden in gods law , to eat such meats , his eating is a stumbling blocke to the weake . but one might say , it is a taken scandall , and not given : for it is lawfull to eat , thy brother deemeth it unlawfull out of ignorance of christian libertie , so say formalists ceremonies be indifferent ; if any offend at the use of them , it is ascandall taken , not given . o but paul forbiddeth to scandalize , or to eat . hence the . proposit . the use of things indifferent , as ceremonies , before any law ●e made of them ▪ by confession of formalists , is indifferent ▪ and may be done ▪ and not done , but if they scandalize , paul proveth by eight arguments they are unlawfull ▪ . if fighteth with charitie , that for meat , so l●tle a thing , for the knot of a straw , a ceremonie , thou slay thy brother ▪ for whom christ died , v. . where these reasons be . . it is uncharitable walking . . it is murther , slay not him . . it is contrary to christs love , who died for thy brother . . it maketh religion and christian libertie , to be evill spoken of , v. . . from the nature of these things ▪ which are indifferent , these in which the kingdome of god consisteth not , as meats and surplic● crossing kneeling , &c. when they scandalize , ought to be omitted , as being against righteousness , and being sinnes of murther . . against peace , sinnes of contention , . against joy of the holy ghost , making sad , and discouraging thy brother in his christian ●ace , and he that serveth god in peace and righteousnesse , and joy is acceptable v. , . the use of things indifferent in case of scandall conduce not to peace and edification , v. . . it is a destroying of the worke of god ▪ v. . illustrated by a repeated prolepsis , but the meat is clean ; ●ea , but ( saith paul ) it is evill , and so morally unclean to him that eateth with offence , v. . . ab equo & ●ono , we are to doe good , but to eat and drink with the scandalizing of our brother , and to practise ceremonies is not good ▪ proposit . . the practising of things indifferent , or ceremonies for the very ●●●●ing of the ●aith , that we have christian libertie to practise , or no● practise in the case of scandall , is not lawfull , v. . set downe by a pro●epsis , keep the faith of thy christian libertie ( in case of scandall ) to thy selfe , and to god. proposit . in the use of things indifferent , we are to allow our selves , that is to have the approbation of our conscience , that what we doe is lawfully , v . proposit . . he that practiseth indifferent things , with a doubting conscience , and not in faith , sinneth , and is condemned , v. . cor. ▪ v all things ( indifferent ) are lawfull in themselves , but they are not expedient . if we be brought under the power or band of them by law . ergo , in the meanes of worship , not onely must we see what is lawfull , but also what is profitable and conducing to the end . he reasoneth upon a given , but not granted hypothesis , that fornication is indifferent , as the gentiles taught , as we doe in the matter of ceremonies . cor. . v. . but this i speake by permission ▪ not of commandement . ergo in things , in which god hath granted us libertie , to doe , or not to doe , permission hath place , not obliedging necessitie , or penall lawes . proposit . there cannot be commanding lawes in things that are polltickly good , or evill , according to the individuall complexion ▪ temperature , or gifts of singular men , to marry , or not to marry , cannot be commanded , for where god looseth , no power on earth can bind ▪ v. . cor. . v. . paul condemneth them in the use of their libertie christian , howbeit there be not in every man this knowledge , then that rulers may make lawes in things indifferent , without scandall , they must remove ignorance . . if there be but one person weake ( there is not in every man that knowledge ) in knowledge , a law obliedging all , in things indifferent cannot be made . v. . there is a definition of a thing indifferent . it is a thing that commendeth us not to god , which neither helpeth , nor hindereth pietie , nor maketh a man better , or worse before god. then ceremonies pretended to be for order , decencie , edification , to stirre up the dull minde to spirituall duties , cannot be things indifferent . hence observe . the materialls of worship , as linnen , cloathes , habites , gestures may be in their physicall consideration indifferent , but as applyed by formulistes , they cannot be indifferent , for in their use , kneeling appropriated to sacramentall bread , linnen appropriated to the body of a priest , while he officiateth , cannot be but religious or prophane . . if god command gestures he commandeth this gesture , hic & nunc . if in generall , ●●ealing be forbidden , then for achan , to steale this babylonish garment , must be forbidden . . it seemeth to have been after-noon with henry lesly ( a ) of after cuppes , when he saith , if papists and protestants be two divers kindes of worshippers then their actions of worship must be indifferent , as be their agents , for actions are distinguished by their objects and ends , papists in kneeling worship their god of bread , we in kneeling at the sacrament worship the true god. for when a turk and a christian doe both worship dagon , it is the same idolatrie , though ●urcisme and christianisme be different religions . though kneeling to an image , the similitude of god , and that same kneeling to jehovah , represented in that similitude , es ▪ . v. . make one formall object , the image the materiall , jehovah the formall object ▪ yet is it idolatrie . . our circumstances of time and place , cannot properly be called indifferent , for they may be considered two wayes . physically . religiously . physically . the commandement injoyning a thing , injoyneth also time and place convenient , he that saith ( th● shalt not kill ) in that same very commandement said ( cain , thou shalt not kill abel in this place of the field , at this time , ) so to believe , and to believe in this time and place , falleth both under one , and the same commandement ; and it is true , the lawfulness of worship may be marred by bad circumstantiating of the worship , if one shall pray , when the pastor doth preach ; but circumstances must be convenient , and so commanded , and so not indifferent , but circumstances have no religious respect put on them by god , and therefore in that state have no roome in gods worship , v. ● . if any man see thee , who hast knowledge , sit at meat in the idols temple shall not the conscience of him that is weake , ●e emboldened , to eat these things that are offered to idolls . hence a naked sight of that which is ordinarily exponed to be a communion with an idoll , as kneeling religiously to bread is , must be a scandall . . the supposed knowledge of one , who saith , an idoll is nothing , but directeth his worship to god , when externall gestures are used in an idolatrous way , doth not free the practise of such a worship , from scandall . v. . . . scandalizing in eating things , otherwise poore and cleane , is a scandalizing of a weake brother , against the price of christs blood , &c. cor. . v. . . . communion in rites and cerimonies o● a raise worship , is a communion with the idoll , and satan . v. . though you keep your heart to god , ye provoke the lord to jealousie . v. . rulers are not to seeke their owne , in things indifferent . v. . things sacrificed to idol● , yet in no religious state , are clean meates , and may be eaten . surplice on a noblemans porter is no masse habit , and so not scandalous . . . in things indifferent , i must abstaine from ●sing my libertie , where i am in danger to be evill spoken of , and that our liberty be called licentiousnesse . quest . ii. whether or no the ceremonies and things indifferent commanded by humane authority be objects scandalous , and what rules are to be observed in eschewing scandalls . formalists object , that ceremonies be not no●ent agents in giving scandall , but men doe unjustly take scandall , whereas innocent ceremonies give none . but observe that a scandall is given two wayes . physically . . morally . physically , when the object hath an influence meerely physicall in raising scandall , in this meaning , as there be no passion , but it hath an action ; so there is no scandall taken , but it is some way given . the pharisees are scandalized at christs preaching . the preached word had some influence on their corruption to scandalize it , but physicall , not morall : but sinfull and inordinate actions , scandalize morally by contributing , a morall influence culpably to the scandalizing of others . hence the question is , wherein standeth this morall and culpable influence . the objects in generall from whence commeth scandall be foure . . things good . . things sinfull and evill . . things indifferent , inordinatly , or unseasonably done . . things that have appearance of evill . a thing good of it selfe is not scandalous , but there be two goodthing● . . some simply necessary ▪ ●s to love god , not to steale , not to forsweare , these be never scandalous . . some good duties positive of affirmative precepts , as not necessarie , hic & nunc , may be omitted to eschew scandall . school men move a question . if it be lawfull to omit workes commanded of god , or of the law of nature to eschew the scandall of our brethren ? i answer , a naturall commandement to eschew the scandalizing of my brother , obliedgeth in some circumstances , but not simply , for it obliedgeth not when there occurreth a commandement naturall of greater obligation , whether it be naturall or positive , if i cannot decline the transgression of the law of god , in the declining of scandalizing my brother , certainly the commandement of not scandalizing doth not obliedge , for i am more obliedged to have a care of my owne salvation , then of my brothers , and so to prevent my owne sinnes , the●● the sinning of my brother : yet coeteris paribus , if all other things be alike , as a becanus saith . a naturall command , such as is , ( not to scandalize ) that is , ( not to commit soule-murther ) doth oblige more , then a positive commandement , as to heare the word hic & nunc . i am obliedged hic & nunc , to omit hearing of the word to keep my brother from killing himselfe , and to preserve my brothers temporall life . because , the lord will have mercie , and not sacrifice . though i be not obliedged universally to omit the hearing of the word ▪ and receiving of the sacraments , to eschew the scandall of my brother . . sinnes publickly committed , are of their owne nature culpably scandalous . . in things indifferent , from whence ariseth a scandall there be two things . . the use of the thing it selfe . . the use of it , with the non-necessitie of existence in it . as the causey stones are not scandalous , if any fall on them , nor the layer of the causey to be blamed therefore , because causay stones be necessarie , but if any lay an huge block in the way , which hath no necessary use there , he who doth so is the cause of the fall , because he contributeth to the fall , that which is the occasion , and so the cause of the fall , for every occasion is a certaine cause . . because he contributeth such an occasion as hath no morall necessitie of existence , so the brazen serpent having lost its vertue of curing and being adored as god , is formally a scandalous object , and the prince suffering that to remaine , when it is not necessarie , and withall occasioneth the idolatrie of many , doth culpably scandalize , and so these who for sole will commandeth such things as the worship of god may want , doe also scandalize . they object , christ might have healed on another day , then the lords . ergo , the non-morall necessitie maketh not the object formally scandalous , nor doth the contributer thereof culpably scandalize . answ . that christ should cure on the sabbath , was morally necessary . . if it were but from his owne will , but mens will cannot make things necessary . . it was necessarie to shew , that the sonne of man was lord of the sabbath . . that the sabbath was made for man. and not man for the sabbath . . to shew , that workes of mercy are to be preserred to workes of ceremonies , and that god loveth mercie , rather then sacrifice , when the dutie is onely possible , and the good lesse necessary , then the good of non-scandalizing , then we are not , for hope of a possible dutie , and lesse necessarie , to doe that from whence a scandall doth arise . so it was not lawfull for paul to take stipend , which should have hindered the promoving of the gospell , though he might have imployed that stipend upon charitable uses , because that charitie was a dutie onely possible , and incomparably lesse necessarie , then the promoting of the gospell . so cor. . . why suffer ye not rather losse ? yet by that suffering losse , they were lesse able for workes of charitie , and to provide for their familie and children , but the gaine was temporall , and not to be compared with a good fame upon christian religion , which was slandered by heathen , when they went to law , christian against christian , before an heathen judge . the fourth scandalous object , is that which hath appearance of evill . not every thing is such , for good hath the appearance of evill . b paybodie to elude this , sheweth a number of things which have appearance of evill , but ●are good , and he nameth among them , hushaies abiding with absolon in his conspiracie , which was plaine dissimulation , but that properly hath appearance of evill . . quod plaerumque fit malo fine , as the schoolemen define it , that which ordinarily is done for an evill end , as to ly in bed with another mans wife , to sit at the idols table , to bow to an image . . that which being good in it selfe , yet because of the circumstances is exponed vain-glory , as to pray in the streets , it s ordinarily exponed to be for this end , to be seen of men . these who expone that place , thess . . abstaine from all appearance of evill , to be , abstaine from that which seemeth evill to the conscience , and judgement of the doer , or onely of doctrine reach not the apostles minde : for to sit at the idols table , to bow to an image , and keepe the heart to god , are out of doubt appearances of evill forbidden in the text , yet are they not doctrines seeming evill alwayes , to the judgement of the practisers . they object , to looke up to the beavens and sunne may have appearance of praying to the sunne and heavens , for in the externall fact , no more could be done by a person adoring the sun. ergo , such appearances cannot be scandalous objects . answer , lifting up of the eyes in prayer , are naturall adumbrations and expressions of the elevation of the heart , required in prayer , psal . . v. . and so commonly exponed by all nations , and therefore cannot be appearances of evill . hence these rules . i. suppose all be strong , in whose presence i practise , a thing indifferent , yet if it have no necessitie , no aptitude to edifie , and have onely all its goodness from the will of commanders , in practising , i scandalize , . because the strong are apt to sinne , and so apt to be scandalized , and the action is idle , and not reasonable , having no other reason but the meere will of rulers . . if i probably know my practice , shall come to the knowledge of these , who shall be scandalized , i scandalize them in such an action . ii. rule . though the practice of things indifferent , having some necessitie , be lawfull , as cor. . . eat what is set before you ▪ asking no question for conscience sake ▪ yet the ●aith and conscience of things indifferent , is never indifferent , we are never to judge a thing indifferent , necessarie , nor a thing necessarie , indifferent , and practice in that judgement , so erroneous is finfull , and not of faith , rom. ● . . iii rule . an universall omission of good , of obeying affirinative precepts , for the eschewing of scandall , cannot be lawfull for it is . necessarie for my salvation to obey affinnative precepts , though not in all differences of time . in this meaning a augustine said , we are not to abstaine from good workes , ( he meaneth a totall abstainence ) for any scandall . and tertullian b good offendeth non , save a wicked minde , but at sometime an obedience to an affirmative precept , hic & nunc may be omitted , when we see that from the doing thereof , the ignorant and weake will commit great sinnes . so c aquinas , d bannes . e sanches for affirmative precepts of the law of nature ( saith f bannes ) must sometime be omitted , for the eschewing of scandall , for they doe not obliedge , but when , and after such a manner , as is convenient . v. rule . to doe any good action , or lawfull , or indifferent , when i probably foresee a scandall will follow , is an active scandall , for i preferre my owne will , to my brothers salvation ( saith g antoninus , and h navarret , ) and therefore saith ( i ) antoninus ; a virgin going abroad , without just necessitie , where her beautie shall be a snar● to young men , or to goe out upon a necessary cause with a whorish attire , is an active scandall , her feet ▪ abideth not in her house , saith k solomon . and l navarr , saith , it is to sinne mortally and m silvester saith , if the popes commandement doe but smell of veniall sinne , and if by giving audience thereunto , it be presumed that the state of the church shall be troubled , or a scandall shall arise , though the commandement goe out under the paine of excommunication , it is not to bee obeyed . o vasques , and p suarez say , to sell , gift , or dispose of any things indifferent , when we foresee they shall abuse them , is to commit the sinne of active scandalizing . yea , the forme of an idol , though he never adore it , doth highly scandalize , and q antoninus r silvester , ſ corduba , t metina , u the jesuit zanches teach , that to contribute to that which we see , shall induce any to sinne , is to be guilty of scandalizing . and the reasons be these ; . we are not to preferre our will to the salvation of our brother . . things lesse necessarie , then our brothers salvation , in that case become not necessarie , and so fruitlesse and idle . . charitie inferferreth , that we hinder so far , as we can , the ruine of our brothers soul , scandaell is spirituall homicide . . to contribute any morall help , and influence to our brothers fall , and soul-ruine , is to be accessarie to his sinne ▪ hence ceremonies and things not necessarie to salvation , may be omitted altogether in their specialities , when the practising of them doth scandalize , and so though kneeling in gods worship cannot well be universally omitted , yet kneeling appropriate to such an act of worship may be omitted , and ought to be omitted , if it scandalize , and ceremonies which scandalize universally , seeing they are not in their very kinde necessarie to salvation , are to be abolished . yet i may adde one caution here . to contribute helpe for the doing of that , which of it selfe is necessarie , which i know , an other in respect of humane frailtie , will abuse to sinne is no active scandall . so to lay hands on a qualified pastor is not sinne , though i foresee through humane frailtie , he will abuse his power in some things to sinne . so , for an artificer to make swords , though he know some shall abuse them to murthering the innocent , is no scandalous work . i take not on me to prescribe rules for eschewing scandall in all occurrences of providence . the godly learned can see more then i can doe in this matter , where love should be warie to lay a straw in the way of any weake traveller . quest . iii. whether or no we may deny obedience to the lawes of our superiours , for feare of scandall causleslie taken . this is not my question , but a question of the doctors of aberdeen , yet it conduceth for the times , and because one of the learnedest of these doctors did agitate the question of scandall with me in private , before the writing of that book , i desire libertie to vindicate my selfe , by discussing two chapters of this purpose . and first the question seemeth to me many wayes vaine . . they aske about denyall of obedience , which is not proved , but presumed to be obedience . . they presume that the masters , the lord prelates of pearth faction are our superiours , by no law of god , or our church was ever any superioritie conferred upon them . . they say for scandall causlesly taken : if they meane that there be no just reason indeed why any should take scandall , they say nothing against us , for we thinke to take scandall , is to sinne , if they know any just reason or cause of sinne , except satan and mens free-will , we shall be taught of them . if they meane scandalously taken , that is , not culpably given by the practisers of ceremonies , this is a chimera , and to us no question , for we are not to denie obedience to lawfull lawes , for eschewing scandall , when obeyers doe give no cause culpably of scandall , they would have formed the question to our reverend and learned brethren if they had dealt plainly . whether or no , we may desist from practising coremonies , which , setting aside the law of superiours , are indifferent , when from the practising of them ariseth the ruine of many soules , for whom christ died . in things necessarie commanded and forbidden of god , we cannot deny obedience , but the matter of the lawes is silenced in the question to deceive the reader . duplyers . if the scandall arising from the articles of pearth come , ex conditione operis , from the very enormitie in these articles , then are we to forbeare these ●rticles ever , and not onely while they be tryed in a lawfull ▪ assembly for such are either sinne , or have a manifest show of sinne . but if the scandall arise not from the articles themselves , but from malice or weaknesse , we deny that we are totally to abstaine from obedience to lawfull superiours , for eschewing scandall causlesly taken , and we marvell from whence ye have learned this strange and harsh doctrine . answ . . your enumeration is weake , for we know no scandall justly taken , but proceeding from both these , weaknesse or wickedness of nature , is the neerest cause of all scandall taken , because it is the cause of all sinne , and to be scandalized is sinne . also it is here taken from the enormitie of the deed , in that practising of things indifferent , if a scandall taken either weakly or maliciously thence arise , there is enormitie in the deed , yet totall abstinence is not hence concluded , because , cessante ratione scandali , when the ground of the scandall is removed , there is no enormitie in the fact . . you define to us , or rather divine , that then there is an irregularitie in the fact that justly scandaliz●th , when either the fact is a sinne , or then hath a manifest shew of sinne . and we wonder where you learned this strange divinitie , for cor. . . to eat meat at a feast that you are invited unto ▪ is neither sinne , because v. . . it is lawfull : the earth is the lords , nor is it such as hath a manifest shew of sinne , as all having sense knoweth . one of your prime doctors defined to me , these onely have manifest appearance of sinne , quae pl●rumque fiunt malo fine , which for the most part are done for an evill ●nd , such as is to lye in bed with another mans wife , to kneele before an idoll . the form●r , in the exposition of all is done for adulterie , the latter for idolatrie . i am sure to eat meats at an infidels feast , is not of that nature which is done ordinarily for an evill end , it is ordinarily done to refresh nature , and to sol●●e it , which hath no manifest shew of sinne , and yet if there be a weake one beside , who saith , that meat is offered to idols , in that case to eat , is to scandalize . and is against the glory of god , v. . . you aske from whom we learned this strange doctrine to deny obedience to the lawes of superiours for scandall causlesly taken ; and we answer , we learned it from the apostle paul , who saith cor. . . if meat offend my weake brother , i will eat no flesh ( i will abstaine totally and absolutely ) while the world standeth . this abstinence for the date of the worlds standing , god be thanked , is longer then the time to a lawfull generall assembly was at that time : yet the apostle proveth , rom. . that to eat , or not to eat , was at that time as indifferent , as to practise , or not practise ceremonies , also who ever offended at pauls eating of fleshes , were offended out of weakness , v. . and it was in that sense , scandall causlesly taken . duplyers pag. . n. . the author of the popish english ceremonies , saith that both cajetan and bannes affirm , that we should abstain a spiritualibus non necessariis , from spirituall duties not necessarie to salvation , when scandall ariseth from the doing of them , but none of the schoolemen euer taught to abstaine totally , and altogether from any spirituall dutie , for eschewing the scandall of either weake , or wicked . answer . what the author of the english popish ceremonies saith in that subject , all your learning shall never be able to answer , for our brethren , required but abstinece from these ceremonies , till they be tryed in a lawfull generall assemblie , for they never were yet tryed in a lawfull assemblie , till the late assemblie at glasgow , anno . . that author argueth a majore , and we desire an answer , if we may abstaine from spirituall duties commanded by the most high superiour the lord our god. hic & nunc in case of scandall . ergo , farre more are we to abstaine , from practising of dead ceremonies voyd of all spirit of life , in the case of scandall , yea and universally , and totally we are to abstaine , because the superiours have no power to make lawes in materia scandalosa , when that which they command is scandalous ; and in the very matter soule-murther . duplyers . thomas and his followers say , bona spiritualia non necessaria sunt dimittenda propter scandalum , in ijs quae sunt sub consili● , non vero sub praecepto ▪ we may omit spirituall duties for eschewing scandall which fall under counsell , but not under commandement . answer . we conceive you not to be papists , to hold this distinction , then farre more things indifferent for a time , in case of scandall may be forborne , when counsells the performance whereof merit a greater degree of glorie in heaven ▪ may be suspended . . it is false , for a aquinas saith , actiones quantumcunque rectae atque utiles omittendae . so b d. bannes . duplyers . the most accurat casuists and interpreters of thomas , deny , that we can deny obedience to civill and ecclesiasticall lawes ▪ for ●schewing scandall of the weake . so navarrus in man●ali cap . sect . . vasquez to . . tract ▪ de scandalo , dub . . sect . . becanus to . post . part . ▪ tract . cap . q. . ferdin . de castro palao oper . moral . tract . . disp . ▪ p●nct . . duvall . . tract . de charit . q. . art . and they ●ite thomas , duranaus , almain , anton ▪ ●lorent . answer . c aquinas saith , excommunication may be omitted in the case of scandall . now the churches precept of excommunication is no counsell , but a precept . and it is lawfull saith thomas to rebuke our brother , and an act of mercy and charitie commanded ( saith d he ) in the law of nature , and so not a counsell . yet saith thomas , in case of scandall it may be omitted . e navar. doth contradict you , read when you please . and ferdin●●d ▪ de castro palao , you thought we had not these authors to find you out● and give ●o vasquez f right play , wee may omit the ●●aring of a masse which is no counsell , but command to save the temperall life of our brother . g becanus , h duvallius may be seen to crosse you . dupliers . the school-men well us not to forbeare obedience , with a quite disclaiming of the authoritie of the law , as you doe . ans , lawfull authoritie of prelates lawes we know none . . school-men say more , that the obligation of lawes doe cease in case of scandall . duplyers . this kinde of forbearance for eschewing of scandall we improve . . arg. the author of english popish ceremonies , part . . cap. . sect . . not to obey the lawes of the church in things whereof we are certainly perswaded they are not unlawfull and inexpedient , is a contempt and a scandall . but we are perswaded the things here , to wit , articles of pearth be neither unlawfull nor inexpedient . ergo ▪ the major is yours , the assump . we prove by the light of our conscience . answer . the author sayth so indeed , but withall he sayth , that church lawes bind not the conscience , because they are church lawes , sed propter rationem legum , for the reason of the lawes ; and such you cannot show to be in your ceremonies . . the assumption is badly proved , for your consciences are not transparent glasse ; except that light come out in arguments founded upon the law and testimonie , and where this is not , there is no light , es . . . an erring conscience proveth nothing , so you beg the question . duplyers . arg . n. . that which may be removed by information and instruction , cannot be awarrand to us of a totall abstinence , from the obedience of the lawes , or which is all one , of an avowed disclaiming of the authoritie of them . but the scandall of the weake taken by pearth articles , may be removed by information , or instruction . ergo. i must crave here leave for a pause , and aske the question . . if information and light given to beware of the scandall of ceremonies and things indifferent , can make them the lawfull object of church canons , d. forbes and other say so . but . this is that which papists say to our divines , who object that images are pits and snares to idolatrie . this danger ( saith a johannes de lugo ) the popes professor at rome , is easily prevented by the instruction and care of prelates , who are to teach , that images have no dignitie of themselves , but onely from the samplar . and so b bellarm. the jesuit , c vasquez . d estius . e the councell of magountine helpeth the matter . let our pastours ( say they ) carefully teach the people , that images are not set up , that we should adore them , but that they should be helps for our memorie . . paul gave strong reasons for lawfulnesse of dayes , and meats , that weake jewes should not be scandalized at the eating thereof . yet he would neither passe them in a church canon , nor practise them himselfe , while the world standeth , cor. . . yea , he proveth rom. . by eight strong arguments , that it was not lawfull to practise them . ergo , he presuproseth that information of pastours should not take away the scandall of the weake , as rom. . . there is nothing uncleane of it selfe . ergo , it is lawfull to eat all meats , cor. . . the earth is the lords . ergo , eat what is set before you , v. . all things are lawfull , and yet he saith , eat not , give no offence , if meat offend my brother , i will not eat to the worlds end . cor. . . . this vaine argument presupposeth that the want of literall information , is the adequat cause of falling in scandall , a vaine reason . peter actively and culpably scandalized christ in his carnall counsell , master , pitty thy selfe , mat. . . . yet christ was sufficiently inlightened , that he could not be scandalized . but certaine it is , that the will and depraved inclination is the cause why we fall in scandall , even when we know that others who publickly sinneth , doth sinne , and that we should not be scandalized . now no reason in pastors preaching , or in church-canon , can take away the inclination of the heart to evill , and therefore no information of pastors can remove the scandall of the weake ; for then david in committing adulterie , noah in drunkenness , lot in his incestuous folly with his owne daughters , peter in denying his saviour , should not have caused others within , or without the church to stumble , nor have culpably scandalized them ; so david . noah , lot , and peter , had preached to all that heard of their fall , that adulterie , drunkenness , incest , and denyall of christ , were grievous sinnes to be avoyded , and that it was sin for any to be scandalized thereat , for such information should have given sufficient literall information to beware of the like sinnes . yea , a father might inclose in a chamber , his sonne and a beautifull virgin , and if he should sufficiently informe his son of the guiltiness , and punishment of harlotrie , he should not lay a stumbling-block before his sonne . yet we all know , a stumbling-block may be layed before the inclination no lesse , then before the blind minde , yea suppose , to warne a traveller of a pit , in his way , might be sufficient , to make the digger of the pit free of laying a stumbling-block in the way ( as it is not ) seeing to make a pit is not indifferent , yet it shall not free the commanders of ceremonies and the acts of pearth assemblie of active scandall , because men naturally loving life and health , hate to fall into pitts , which may indanger their life , and so have no inward morall inclination to fall into a pitt ; but men though informed of spirituall falls , and warned to beware of them , yet love and incline to idolatrie , and therefore to warne them to beware , and yet set the powder neere the fire , is but to scorne the craft , and to mock men . yea , in that they desire and require , that the people beware of the ceremonies , and require that pastours informe them of the danger ; they grant that ceremonies are powder amongst the pitchers , and yet they be innocent , and indifferent creatures , as if they would call them indifferent pitts , indifferent whoores to allure , beware of them ; indifferent pest-cloathes , see that your inclination touch them not . yea , then ezechiah had given no scandall , if he had commanded the brazen serpent still to stand , and had commanded the priests to preach that the serpent was not god , and therefore warned the people of their idolatrie in burning incence to it , onely let it stand as a memoriall of gods power in curing the people , who were stinged with serpents in the wildernesse . so if the israelites should give their sonnes and daughters to marry strange women of the canaanites , if they should ordaine the priests to teach carefully their married children , to beware , that they were not drawne away , by these idolatrous marriages , to serve the gods of the canaanites , they should not lay a stumbling-block before their sonnes and daughters . yea , these who excell in light , may be weake in grace , and in hazard to be insnared , by the idolatrie and superstition of ceremonies . . the law of nature provideth all possible and lawfull meanes for the removall of every thing , that may rnine his soule , for whom christ died , but not onely information of the danger of ceremonies , but also the removall of the pitts themselves , to wit , the ceremonies are possible and lawfull meanes . . . this were an idle sabbath work to expound such theams as these sacramentall bowing is an humble adoring of god , not of bread , ( and as it pleased god by the foolishness of preaching to save beleevers , so it pleased prelates , by the foolishnes of holy dayes and saints dayes , to teach the people articles of faith , and by the surplice to teach pastorall innocencie , and by confirmation to blesse children ▪ ) c calvin , and d luther teach , that no word should be heard in the church , nisi purum dei verbum , but the pure word of god. surplice humane and saints dayes , crossing , kneeling , cannot be a text that ministers can preach on , and expound , for they are commanded to speak gods word , ezech. . to read gods law , and give the meaning and sense thereof , nehem. . . and to expone the scriptures , luk. . . not to teach the meaning of wretched ceremonies , for in that they should not be the pastours of christ , but speak with the mouth of antichrist , and exod. . . . if the children ask the fathers , what mean yee by this passeover , they were to answer , it is the sacrifice of the lords passeover . so if they ask what meaneth your kneeling to bread , your saints dayes , your surplice and crossing , you must answer , they are the ceremonies of the lords supper , and baptisme ; what uncouth bleating were this ? . shall people ( saith d. ammes e be fedde with this east wind , the vertue of surplice , when there be so little time , to learne the maine things of the gospell ? also some preach none , some studie never ceremonies , some blush to speake of such toyes . yea ▪ and alas often saith , f bannes the weake are not capable of distinctions , it is hard to draw the wits of rude people along the untwisted threed of distinctions , that the elements are objectum adorationis à quo significative and objectum adorationis relativae materiale , non adorationis formale . i conceive the doctors of aberdeen have adoe with their wits to understand them , they must be taught of d. mortounes essentiall and accidentall worship ; of bellarmines additions perfecting , and additions corrupting the word of god. and whereas d. forbes saith ; it is a shame for ministers , and teachers of others to pretend weaknes , though the flock might be ignorant . answer . weakness , is weakness of faith , rom. . . and weaknesse of grace , not weakness in literall light . and i thinke ministers may pretend this upon too good grounds , and weaknes of faith is often a great inclination to superstition . . though the ministers refusing the ceremonies , should understand them as well as these who writ bookes for their defence , yet it will not follow that they should practise them , for their forbearance is for feare of scandalizing the weak . paul had perfect knowledge of his christian libertie , as any man , yet he would not eat meats to the worlds end , which should offend his brother . the stronger should not scandalize the weak , because they are stronger . duplyers pag. . n. . thirdly , if for scandalls taken , especially by the malicious , we may disclaime the authority of a law , then we may ever disclaime the authoritie of all lawes of church and state , for there is nothing commanded by lawes , but some , either through weaknes , or through malice , may take offence at it . answer . . for scandalls taken , and also given , by either weak , or wilfull , when the matter is indifferent , and hath evident conformitie with jewish and popish rites , and is not necessarie , we may disclaim the authoritie of all such lawes , true . ergo , we may for scandall maliciously taken , deny the authority of all lawes , it followeth not . ex affirmatione sp●ciei male colligitur negatio generis . it is not for taken scandall , but for given scandall , that we disclaime the authoritie of these lawes . . the doctors will have us believe , upon the sole light of their conscience , n. . that they thinke the ceremonies lawfull and expedient . but for us , they will not credit us in that , but out of malice we are soandalized , and not out of weaknesse . duplyers n. . . arg . fourthly , we ought not for eschewing scandall causlesly taken , to injure or offend any man , by denying to him , that which is due to him , and therefore we ought not , for eschewing scandall causlesly taken ▪ to offend and injure our superiours . the antecedent is proved ▪ for if a man be excomm●nicated , shall his wife , children , and servants flie his company , and so deny these duties which they owe to him , for feare that others be scandalized ? and if we may not for scandall causlesly taken abstaine from these duties , that we owe to private persons farre lesse may we abstaine from obedience , which we owe to superiours , &c. answer . against the law of disputing , you lay downe a ground , which is a principall part of the question that is practising these ceremonies be obedience due to superiours , and none practising for a time an injuring of superiours in their due , though gods affirmative precepts be omitted for a time , as the not hearing the word , the not receiving the sacraments , in case of scandall , gods due is not taken from him . if you will be more zealous for the honour of prelates and men , then for the honour of god. answer the argument your selfe : i am not to reprove a scorner because of the scandall , he shall but trample , as a sow , upon any word of reproofe , yet the scandall were causle●ly taken if we should doe so , the good word of god should furnish no just cause to him , yet am i not taking from god his due , and your bare word , that this is disobedience to superiours , not to practise pearth ceremonies is not enough to us . . your probation is weak , that children and wife keep company with the excommunicate father , is a commandement of the law of nature , and gods necessary law , and to deny this to an husband and father is such a sinne , as the eschewing of a scandall can never legitimate , but i hope kneeling to bread , and crossing , and surplice ( commanded in our canons and service-book ) are at the best commanded by a positive law , and not commanded in the law of nature , and so very unlike to naturall duties that wife and children owe to father and husband . . i retort this argument . we may not wrong men in that which is their due . ergo , we may not wrong god in his due , but it is his due ; ( murther not him for whom christ died practise not ceremonies before the weake who shall be scandalized thereat . ) duplyers . arg . n. . what if the thing be commanded by the civill magistrate under paine of death , and by ecclesiasticall authoritie under paine of excommunication , shall we for feare of scandall causlesly taken , which may be removed by information , or for the scandall of the malitious , abstaine from a thing lawfull and expedient injoyned by authoritie , and incurre these grievous punishments of death ▪ temporall and spirituall ? we believe your selves , who speake most of scandall , would be loath to take such a yoake upon you . answer . the first part of this argument is logick from a sore ▪ skinne ▪ that which we are bidden doe under paine of death , that we must doe , the just logick of the king of babylon , to prove it is lawfull to worship the kings golden image , dan. . . i have scarce heard papists for shame presse to conclude the equity and lawfulnesse of a law , from the penaltie of a law , suffering ( as your jesuits and arminians teach you ) falleth not under free-will , and is not culpably evill , nor is excommunication except you be papists , death of the soule , when the cause of excommunication is not just , and deserveth no censure , but it may be some of you think ( mr. sibbald i know doth it ) that navarrus , and their gregorie said true , that unjust excommunication is valid , and to be feared : but if this argument ( as i see not head nor feet in it ) be founded upon the lawfulnesse and expediencie of ceremonies commanded , then not to practise them at all . so first they be lawfull . expedient ▪ commanded by lawfull authority , is sinne , and all sinne is a death of the soule , and then you may put your argument from grievous punishments of body and soule in your pocket , for it is of no use here ▪ for whether punishment civill or ecclesiastick follow upon disobedience to superiours , it is sinne . . that none of us would die or be excommunicated for eschewing scandall , is no good argument , though many have suffered as hard as death , banishment , and proscription of all , and excommunication also . but the truth is , you might have said ; shall we incurre for scandall the losse of our st●pends , and ( one faire before the wind , qualification ) for a bishoprick ? duplyers . arg . pag. . n. . sixtly , the denying of obedien●e to the lawfull commandements of our superiours is forbidden in the ●i●● commandement , and consequently it is sinne ▪ shall we then for a scandall causlesly taken , deny obedience to our superiours , and so incurre the guiltiness of sinne ? ye commonly answer to this , that the negative part of the fift commandement , w●●ch forbiddeth the resisting of the power , rom. ▪ . is to be understood with the exception of the case of any scandall taken by others . for ●● we say ( say ●● ) that any may , or will take offence , at the ●●ing of that which is commanded by our superiours , we are not holden to oby them . but first , we a●ke , what ●arr and ye have ●o say , that the negative part of the fift commandement ●● to be understood w●●● the exception of the case of scandall ▪ more then other negative precepts in the second table ? answer ● . to fill the field , an argument already answered , is brought again to make the figure of fi● up ▪ the refusall of the ceremonies till they be tryed in lawfull assembly , is not forbidden in the fift commandement , prove that ▪ and take it with you . . you bring an answer as commonly given ●● us , that is neither ours , commonly , nor rarely ▪ but it is good , build a straw●astle , and you may soone cost a fire-ball at it , and blow it up ▪ we never taught that the negative part of the fif● commandement is to be understood with the exception of the case of any scandall taken by others . for this includeth all scandalls , both passive and active . who of ours ever dreamed such a thing , if superiours command , what god commandeth before them , doe we teach that , because others take scandall at that command , therefore we are not holden to obey ? that is scandall taken , not given . we teach no such thing ▪ rulers command to honour father and mother , if any take offence at this commandement and obedience to either the affirmative or negative part of it , we are not to esteeme that scandall the weight of a feather , the commandement obliedgeth . but this we teach , if when the matter of the commandement of rulers is indifferent , as you plead ceremonies to be , if from obeying of these any weake or wicked be scandalized , then the rulers doe command spirituall murther , and then their commandement is no commandement , no● is it the fift commandement . it is just like this , you shall not refuse obedience to your rulers , commanding you to rubbe your beards when you come to the church , or to draw a crosse line with your thumbe in the aire above a baptized infants forehead , though many soules , by obedience to these commandements ▪ be induced to love poperie ; many be made sad thinking zealous rulers , love popish toyes better then the simplicitie of the gospell . now such is the commandements of pearth-articles , and these suffer no exceptions , for we judge them no commandements at all , and if any such be injoyned upon pretence of any other of the nine commandements , we hold them to be impious commandements , and no obedience to be given to them at all . so if according to the sixt commandement , and the seven and eight , rulers command to run carts amongst a multitude of young children , whence killing of some might fall out ; if they should command a young man , and a faire virgine to chamber together , and command paul in the case he was at corinth to take stipend , though it should hinder the progresse of the gospell , as cor. . . all these were to command culpable scandalls , and were unlawfull , as the canons of pearth faction . . you say , the negative part of the fift commandement forbidding the resisting of the power , rom. . . by us , is to be understood , with exception of the case of scandall taken , whereby you insinuate , that not to obey the acts of pearth assembly , is a resisting of the power of rulers , rom. . . it is ignorantly spoken , to resist every law of the rulers , is not to resist his power , when the lawes are such as commandeth scandall : yea , by your own doctrine it is lawfull to flie when a ruler unjusty , commandeth & persueth his subjects ▪ pag. . n. . and to ●●ie i am sure , is to refuse subjection to the lawes of the ruler , from whose tribunall we ●li● , ye● , and to flie so , is to resist his lawes , but i hope it is not to resist the power , for to resist the power , bringeth damnation , and guiltinesss before god , rom. . . but to flie from his legall citations , is to resist his lawes , but doth not , i hope , bring damnation before god , and sinne upon the conscience , as you grant . duplyers n. . men are ready to stumble , and to be scandalized at our refusing obedience to the lawfull commandements of our superiours : for they will take occasion by our cariage , to doe that , unto which by nature they be most inclined , to wit , to vilipend lawes and authoritie . answer . if any stumble at our non-obedience to pearth articles , and thence be induced to vilipend lawes and authoritie , it is a scandall meerely taken , no wayes given , as is cleare , because they stumble at our obedience to god , in that we refuse to kill one for whom christ died . . it is no wayes true , that men are naturally inclined to vilipend laws in a matter indifferent , ( as you hold ceremonies to be ) from whence ariseth scandall , yea , we are by nature much bent to extoll and love-lawes commanding soul-murther , and all lawes inductive to poperie , which is but a masse of carnall propositions of heterodox divinitie , every way sutable to our flesh . the third exception is answered already , the fourth is to be discussed in the following chapter . quest . iiii. whether the precept of obedience to superiours , or the precept of eschewing scandall be more obligatorie ? dupliers pag. . n. . last of all , when a man is perempt●rily urged by his superiours , to obey their lawfull commandements , and in the meane time feareth ▪ that if he doe the thing commanded by them ▪ some , through weaknesse , shall be scandalized ▪ by his carriage ; in this case he is not onely in difficultie and strait , betwixt the commandement of men , and the commandement of god , who forbiddeth us to doe that whereby our weake brother may be offended . but also he seemeth to be in a strait betwixt two commandements of god , to wit , the precept that forbiddeth us to doe that , whereby our weake brother may be scandalized and the other , which forbiddeth , the resisting of authoritie . answer . . the question of purpose is perversly set do ●ne , for they should say , whether the precept of obedience to superiours , in a straw lifting , in things indifferent , and meerely positive , and not necessarie to salvation , be more obligatorie , then the precept of god , in the law of nature , in a matter necessarie to salvation , as a commandement of god forbidding soul-murther , and scandalizing him for whom christ died ? or thus ; whether am i obliedged rather to obey god , forbidding me to murther my brother , or to obey man , commanding me to kneele towards bread and wine , and to crosse the aire with my thumbe upon the face of a baptized infant . . the question seemeth to make a collision of commandements , as if god could command things contradictorie , and certainly , if the not obeying of pearth articles be a scandall given , as you say , it is ▪ i shall undertake to prove , that the practice of these ceremonies is a scandall given , and so it is not a seeming strait as you say , but a reall strait by your doctrine . there be cases wherein , whether rulers command things , or command the contrary , a passive scandall doth arise , but because a passive scandall , is the sinne of the scandall taker , and not of rulers giving , the church is not to regard it , as matth ▪ . ▪ . the jewes are scandalized , at christs eating and drinking , and are scandalized at john the baptists not eating and drinking . but neither christ , nor john doe culpably give scandall . but there can be no such exigence of providence wherein non-practising of your commanded ceremonies , is a given scandall , and the practising of them is also a given scandall . because ( as a bannes , and our owne b am●sius saith ▪ there is not such a perplexiti● . . god should have brought a man then in some cases under an absolute necessitie , by way of contradiction to sinne , and murther his brother , whether he doe such a thing or not doe it . . twentie jewes are scandalized , rom. . because paul eateth such and such meats , which they conceive are forbidden by gods law . and twentie christians are scandalized , because paul eateth not such and such meats , then we suppose , and it s very casuall , for seeing , to be scandalized ariseth from the knowledge or ignorance of the minde , and divers men may have contrary opinions about one thing . some thinke it unlawfull for paul to eat , some thinke it unlawfull not to eat . hence upon the use of a thing indifferent , twentie are scandalized , and upon the non-using of that same indifferent thing , twentie are also scandalized . what shall paul doe in this strait . i answer , he taketh rom. . cor. . the negative . i will not eat flesh , if meat offend my brother . then the twentie that are scandalized by the non-practice of the thing indifferent , doe take scandall onely , whereas paul giveth no scandall actively . also , the othet twentie who are scandalized by paul his practice of the thing indifferent , are justly scandalized , & it is both a scandall taken , and active , and a scandall given and passive . some object , but if either of the sides be indifferent , to wit , either to use a thing indifferent , or not to use it . if ten take offence at the use of it , and ten take offence at the non-use of it , there is a necessitie of scandalizing either of the sides , for the twentie weake christians are scandalized at pauls abstinence from such meats , conceiving that he judaizeth , whereas the profession of his christian libertie in eating would edifie them , and not scandalize them . answer . the use of a thing indifferent is not gods lawfull mean of edification , god hath appointed his word , workes , the holy and blamelesse profession of his children to edifie , and not the using of actions indifferent , yea , actions indifferent as they are such , and separated from necessitie , and morall reason , are not lawfull , and so the cessation from that action is lawfull and necessarie , and if the use scandalize , non-using of things indifferent , is not indifferent , but necessarie , as non-scandalizing , and negative precepts alwayes binding , abstinence , with paul is necessarie . it is vaine that paybodie saith , that peter was gal. . in danger of a double scandall , for ( saith he ) he was in danger to scandalize the gentiles , in refusing their companie , as if they had been no brethren , which was the greater scandall , and in danger to scandalize the jewes in eating with the gentiles , which was a lesse sinne , and lesse scandall . but i answer , paul did not then justly rebuke his judaizing , galat. . which doth gratifie barronius , bellarmine , and papists , who will have peter , an apostle who could not erre . . it should follow that paul rebuked peter , because that of two evills of sinne , he choosed to commit the lesser sinne . whereas of two evills of sinne , neither is to be chosen . one might then lawfully commit fornication to be free of adulterie . and so fornication should be lawfull , which is absurd . and paul should call gal. . . it upright walking according to the truth of the gospell to choose a lesse sin . . peter by eating with the gentiles , should not have scandalized the jewes , but edified them , in showing the christian libertie they had in christ , as is cleare , v. . to whom we gave no subjection , no not for an houre ( by practising jewish ceremonies ) that the truth of the gospell might continue with you . duplyers pag. . it is certaine we are freed from one of these precepts , for gods precepts are not repugnan● one to another . ye commonly say , the precept of obedience to humane authoritie , must give place to the precept of eschewing scandall , though it be causlesly taken , because the command of a superiour cannot make that fact to be free of scandall , which otherwise would be scandalous . but it is certaine , that ( laying aside the case of scandall ) to denie obedience to the ordinance of our superiours , injoyning and peremptorily requiring of us ▪ things lawfull and expedient , is really the sinne of disobedience . ye will say , that the scandall of weake brethren , may make that fact or omission ▪ not to be disobedience , which otherwise would be disobedience ; because we ought not for the commandement of man. doe that whereby our weake brother may be offended : and so the precept of obedience bindeth not , when offence of a weake brother may be feared . on the contrary we say ▪ that the lawfull commandement of superiours , may make that scandall of our weake brethren , not to be imputed unto us , which otherwise would bee imputed unto us , as a matter of our guiltinesse . no scandall ●f weake brethren causlesly taken , can make that fact , not to be the sinne of disobedience , which otherwayes , that i● extra casum scandali , if it were not in the case of scandall , would bee the sinne of disobedience . answer . . this is right downe worke . but . i answer , both the precepts are not obligatorie , you say true . we commonly say ( saith the doctors ) that the precept of obedience to humane authoritie , must give place to the precept of eschewing scandall , although it be causlesly taken . we say not that commonly , nor at all , if by scandall causlesly taken , you mean scandall passive , onely taken , and not given , for we are not to regard such scandalls . but here the scandall is given in that , we must practise base ceremonies , indifferent knots of straws for mens pleasure , though from thence many soules for whom christ died , be destroyed . . it is good reason that the precept of obedience to humane authoritie in things which you call indifferent , and might well be sent away to rome ( were it not the lord prelates pleasure to command them , for their owne carnall ▪ ends ) should yeild and be gone , and lose all obligatorie power , because it is but a positive precept , and . affirmative , that obliedgeth not ad semper , as cross● , kneele , weare surplice . and . in a thing indifferent , and that this divine commandement of god , ( scandalize not ) ( kill not one redeemed by christ ) should stand in force . . because it is a naturall precept . . it is negative , and obliedgeth eternally . . it is of a necessarie matter , because no man-slayer hath life eternall , jh. . . but our doctors will have the commandements positive of men to stand , and the commandements of god , which are expresly of the law of nature to fall before their dagon , and to lose all obligatorie power , whereas gods owne positive law yeildeth , and loseth obligatorie power , when gods naturall commandement of mercy commeth in competition with it , as is cleare as the noon-day , in david famishing , who eat the shew-bread , which by a positive law , was not lawfull to any save the priests onely , to eat , yet must mans law stand , and gods law of nature fall , at the pleasure of these doctors . . wee say justly , you erre in saying it is reall disobedience to deny obedience to the ordinance of superiours , when the matter of their law is indifferent , and when it is scandalous , and obedience cannot be given to it , but by s●aying him for whom christ died , yea , to give obedience to superiours in that case , is reall murthering of soules , and reall disobedience to god. yea , and if there be murthering of a weake brother in the fact , it cannot come under the compasse of the matter of an humane law , and the scandall maketh it no obedience to men , but disobedience to god. . you retort bravely , but popishly , the argument back upon us ; but we bring our argument from the law of nature ( thou shalt not murther , nor scandalize ) and we bring it not so much against the obedience to the commandement of superiours , as against the law and commandement of superiours , and this argument is against the ceremonies , as if they had not been commanded , and as they were before the assembly of pearth , and therefore the consideration of a lawfull commandement to take away the scandall , is not to any purpose . and so . i may invite papists , jesuites , and all the patrons of the pope , to thanke you , and kisse your pen , for these words we say that the lawfull commandement of superiours ( of prelates commanding things indifferent ) may make that scandall of our weake brethren not to be imputed unto us , which otherwise would be imputed unto us , as a matter of our guiltiness . what ever ( my brethren ) may be imputed to you otherwise , & before the law of pearth assemblie was made , as the matter of your guiltiness , was your sinne , for nothing can be imputed to men or angels , as guiltiness , but fin . but if the commandements of prelates may make that not to be imputed to you , which otherwise and before , or without that law of superiours , would have been imputed as the matter of your guiltinesse , then the law of superiours and prelates may make that , which without that law , would have been sinne , to be no sinne at all . i know no more said by c bellarmine of the universall prelate of the world , but that he can make sin to be no sinne , and no sinne to be sinne . and d that the pope cannot command vertue as vice , and vice as vertue , for if he should doe so , the church should be obliged to believe vertue to be vice , and vice to be vertue . but much good doe it you , masters of arts. yet bellarmine in his recognitions , saith not so much of his great pope-prelate , as you say of your little prelates , for e he will not give the foresaid power to the pope , but in doubtsome acts , and in acts of positive lawes about fasting , you give to prelates more , to wit , that their commanding will , may make sinnes forbidden in the law of nature , to be not imputed , as the matter of our guiltinesse , and to be no sinnes ; we cannot want dispensations and indulgences at home , ere it be long , if happily we pay well for them . yet f bernard will not have the popes commandement to make that which is simply evill to be lawfull . g the popes pleasure make not things good ( saith tolet ) yea , a subject ( saith h alphonsus d●●●astro ) may without sinne contemne the law of his superiour , judging it to be evill , and contrary to reason . but i reason thus ; it is the incommunicable power of the supreame law ▪ giver to make the killing of isaac , which otherwayes would have been imputed to abraham as a matter of guiltinesse , and crueltie , to be no sinne . ergo , prelates have not power to make an act of soul ▪ murther , to be no sinne , to scandalize a weake brother is to destroy him , for whom christ died , rom. . v. . cor. . v. . yea , and by the same law rulers may make an act of adulterie , an act of chastitie , an act of lying , an act of truth speaking . . if rulers , even the apostle paul , be tyed by the law of nature , to charitie to their brethren , as rom. . . not to stay him for whom christ died , not to se●ke their owne things , but the good of their brethren , cor. . . not to eat things sacrificed to idols , before the weake , v. . to doe all for the glory of god , v. . then is it sinne in the ruler himselfe to scandalize the weake . ergo , rulers cannot command to others that as obedience , which they cannot doe themselves without prodigious disobedience to god. what paul forbiddeth in canonical scripture as murther , that he cannot command in church canons as obedience canonicall to superiours . . prelates shall have immediate dominion over our consciences to bind us to obedience by doing acts that otherwise should be imputed to ●s as the matter of our guiltinesse ; and because the same power that bindeth the conscience , may also loose , so they may dispense with all the ten commandements , and coyne to us a new decalogue , and a new gospell . they may legitimate murthers , paricides , and illegitimate godlinesse ▪ and right●●●snesse and sobri●ti● , by this divinitie . . that must be false ( it is better to obey god nor man , act. . ) but to abstaine from scandalizing a weake brother , is an act of obedience to the sixt commandement . ergo , the contrary cannot be done at the command of prelates . . gods positive lawes yeildeth ( thou shalt not kill ) to wit to the law of nature . david may eat shew bread , when he is famishing . ergo , the prelates law farre more must yeild to the sixt commandement ( thou shalt not scandaliz● , nor kill the soule of him for whom christ died . ) . rulers must all be infallible law-makers . . rulers might command bodilie murther , and it should not be murther , they may command to digge pitts in the way of travellers , to marry with infidel● , to send abroad a goaring ox , to give knives to little children . they object . a master a father , may command a servant and a son to do that , which if the servant or son refuse to do , their disobedience scandalizeth . and again , a master , a father , may command the contrary , and if they disobey , they scandaliz● culpably . erg. the commanding will of a master and a father , and farre more of publick rulers , may make that to be active scandall , which is no active scandall . a carpenter may command his servant to remove a tree from the east end of his house , to the west end , and againe , he may for his sole will , to try his servants obedience , command him to remove it againe to the east end of his house . answer . . the master , father , carpenter , command either these things as artificiall agents , from reason of art , and then the question is not touched , for in scandalls men are considered , as morall agents , or they command them as morall agents , and that either for their sole will and pleasure , and so they be idle and unreasonable actions , and cannot be lawfull commandements , and so are they scandalous both to commanders and obeyers , but they may well command upon just reasons , that which if servants and sonnes obey not , they give scandall , and they may command the contrary of that same , at another time , when now contrary reasons maketh it lawfull and expedient , and if servants and sonnes obey not the contrary , they also give scandall , but here the change is not from the will and authoritie of the commanders , but from the things themselves , which are changed , so that which is an active scandall at some time , the contrary of it may be an active scandall at another time , as in the ease , rom. . to eat meats before the weake , which they conceive to be forbidden , by gods law , is to slay him for whom christ died , and an active scandall , because then the ceremonies were mortall and indifferent , nothing essentially constituteth an active and a given scandall , but these two ; . that it may be left undone , as the author of the course of conformitie , a saith well out of hieronimus , without hurting of the truth of a sound life , and a sound faith and righteousnesse . . if upon the practice of a thing indifferent , and not necessarie , any of the foresaid three wayes , we see some shall be scandalized , though they take scandall upon an unjust ground , it is an active scandall , as to eat such meats before the weake , rom. . is in another time and case , as galat. . when the ceremonies are now deadly , and upon just reasons not necessarie , the practising ( i say ) of the same , is an active scandall and so if any be scandalized at the eating , rom. . it is scandall both taken , and also culpably given , and if any be scandalized at the not eating , as the case is , galat. . that is only a passive scandall , and so not given , because the times of the expyring of the dutie of ceremonies , and the full promulgation of the gospell , varieth the case now , and the sole will of rulers maketh not the change ; so if any offer incence to the brazen serpent , so long as it hath vertue , as gods ordinance to cure the stinged persons , he is scandalized by a passive scandall onely , for gods institution maketh it now the necessary ordinance of god , and the magistrates suffering of the brazen serpent to remaine now , is no active scandall , and the passive scandall is onely taken away , by information , and the sound exponing of the right use of a necessary ordinance of god. but after that the brazen serpent loseth its vertue , and is not now an ordinance of god necessarie , if any burne incense to it , these who are by authoritie obliedged to remove it , and doth not remove it , they doe morally and culpably scandalize . hence we see it is foolish and vaine , that some say , such as c hooker . d d. forbes . e d. sanderson , and f lyndesay , pretended bishop of edinburge , and mr. paybodie . that as rome and corinth the church had not past her determination upon eating , and not eating , nor made any church lawes upon these things indifferent , and therefore to eat , or not to eat , were matters of every private mans choise ; but it is not the like case with our ceremonies , for they remaine no longer indifferent , but are necessarie to us , after that the church hath now made a commanding law upon them , and so the scandall that ariseth from our dutie of obedience , to lawfull authoritie , is taken , and not given . i answer , it is most false , that eating and not eating , in case of scandall was under no law in the church of rome and co ▪ rinth . for these most indifferent acts in their use , and cloathed with their circumstances , when , where , and before what persons , were under the unalterable law of nature , as ( destroy not him , with thy meat for whom christ died ) a law which as the g course of conformitie saith well , cannot be dispenced with by no power but gods. and paul proveth by stronger arguments , to eat in the case of scandall , was not indifferent , but simply evill , then all the prelates canons on earth can afford , as rom. . by eight arguments , as we have seen , that it fighteth against charitie , v. . now walkest thou not charitably . . it is a destroying of him for whom christ died , and so murther . . contrary to christs love , who died for that weake brother . . it maketh religion and christian libertie to be evill spoken of . v. . &c. it is a sham then to say , that eating , or not eating , was indifferent , because free from any ty of a church canon , seeing eating before a weake brother is under the ty of unanswerable arguments taken from the law of nature , and gods canons written in the heart , forbidding under the pain of goa's anathema , and curse , ( heavier then the church anathema , ) that we should , for meat , destroy him for whom christ died , and so are the canon-makers , and lords of ceremonies under a curse , if they for crossing , kneeling , surplice , destroy him for whom christ died , or command him to be destroyed , by the practice of ceremonies . . if this be a good reason the church of rome , and corinth might have made such ceremonies as these . notwithstanding the eating of meates , which some suppose to be forbidden by gods law , be a killing of him for whom christ died , and against charity ▪ and a reproaching of our christian liber●ie , yet it seemed good to the holy ghost , and to us , the prelates of rome and corinth , to command eating of such meats , before weake ones , for whom christ died . but certainly paul would never have command●d , in a canon , that which he writeth in canonicall scripture , to be a murthering of him for whom christ died , and that which he would not practise himself , to the worlds end , so long as it standeth in the case of indifferencie , as he saith of eating of fleshes , conceived by some weake ones to be against gods law , cor. . v. last , the pope himselfe would , nor dare in conscience , to practise any of his owne canons , even though they were yet not canonically commanded or forbidden . paul would not dare to put a law upon the romans or corinthians , to eat , or not to eat meats , before the weake , but commandeth not eating in the case of scandall . . idolatrie is ever idolatrie , ( saith a the course of conformitie ) and so scandall being sinne it cannot cease to be sinne , because superiours commandeth it . . though apostolick authoritie being meerly divine , should command that which is in it self murther , and was ●urther , before it be canonically commanded , ( which i think also is a false hypothesis ) yet it shall never follow that humane authoritie , or ecclesiastick authoritie can command scandall , which is spirituall murther ; for if ecclesiastick authoritie may command murther , they may command idolatrie , for active scandalizing is as essentially murthering of one for whom ▪ christ died , as to worship an idoll , is essentially idolatrie . therefore master sydserfe pretended bishop of gall●way being straited with this argument , sayd , though humane authoritie cannot invert the nature of things , or make spirituall murther , to be no murther , yet they can by a church canon put the mindes of people in such a change , as now they are not in the hazard to be justly scandalized ▪ for a scandall ( sayd the prelate ) ▪ is ens rationis , no reall thing but a fiction of reason , the nature of it being in the apprehension of the ignorant and blind , who are scandalized , and a law may remove this ignorance , when it giveth light , and sheweth the expediencie of things indifferent . to which i answered , you may , call idolatrie , if you please , and all sinnes , fictions of reason , but not only doth scandall given proceed from ignorance and blindnesse of the apprehension of the partie scandalized , but also from the unseasonable practising of a thing , which is no wayes necessarie in the worship of god. the course of b confirmitie saith well , he that denieth that there is any scandall , is like one who could not see the wood , for the trees — the walking of diogenes is meetest for a zeno , who against all reason denyeth that there is any motion . we may hence judge what to say of c d. forbes his answer to the place , cor. . who saith that paul was under no ecclesiasticall law , not to take wages , and therefore in not taking wages , he was not a contemner of ecclesiasticall authoritie , but we are under a church law to practise the ceremonies , and yet we refuse them . i answer ; if then the church of corinth had commanded paul in their canons to take stipend , for preaching , he was obliedged to take stipend , yet he proveth that it was not lawfull for him , as the case of scandall then stood , to take wages , v. . he should abuse his power in the gospell , and v. . , . he should not have becommed all things to all men to save some , and these things had been sinfully scandalous , if ( as the case was then ) paul for a penny of wages , which he might have wanted , having no familie to provide for , should have layd a stumling block before many . and the doctor d ●aith no humane power can compell a man , to doe that , which he cannot doe , except inevitably he give scandall . the doctor addeth ; the apostle teacheth not that to take stipend was unlawfull , or of it selfe scandalous , yea he taught it was lawfull , and that they should not be scandalized thereat , because christ hath ordained , that he who serveth at the altar , should live upon the altar , but you teach that the ceremonies are unlawfull . i answer . in this argument of scandall , we give , but doe not grant , that they are not unlawfull , but indifferent . . though to take wages be lawfull , yet it followeth not , that it is not in pauls ca●e at corinth of it selfe scandalous ; for to eat all meates is lawfull , rom. . and cor. . . all things are lawfull , v. . the earth is the lords , yet to eat before the weake , was in it selfe scandalous , rom. . . . . cor. . . . . it is a most weake reason to prove that to take wages was not scandalous , because for●ooth the corinthians should not have been scandalized : for to be scandalized is to sinne , and there is no reason in sinning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if this be good , adulterie and murther in david , is not of it selfe scandalous , for as no man hath reason to sinne , so no man hath reason to be scandalized , at davids sinne . pauls taking wages at corinth should have been a sinfull hindering of the gospels progresse , and therefore of it self sinfull ; and so of it selfe scandalous . but i return to the doctors . duplyers pag . . n. . as for that which yee say , that when scandall may be taken at the doing of the thing commanded , then the thing commanded becommeth inexpedient , and so ought not to be obeyed ; that yee be not more deceived with this errour , we pray you marke , that a thing commanded , by our superiours , in church or policie , m●y be two wayes inexpedient , to wit , either in respect of some particular persons , who th●ough weaknesse , or mali●e , doe stumble at it , or else in respect of the body in generall , because it is contrary to order , decencie and edification . if the thing commanded be inexpedient , the former way , we may indeed , in such a case , for eschewing the scandall of the weake , forbeare the practice of the thing commanded , hic , & nunc , in some particular places , and times : provyding alwayes we doe this without offence of our superiours , and without the scandall of others , but we cannot totally forbeare practice , for we are to looke more to the utilitie , which the body of the church may receive , by the thing commanded , and by our obedience to our superiours , then to some particular persons . . but if the thing commanded be in our private judgement inexpedient , the other way , we ought not for that , to deny obedience to the lawes of the church ; for when the inexpediencie of a thing is questionable , and probable arguments may be brought , pro and contra , concerning the expediencie of it , wee have sufficient warrant to practise it , if the church inact it as expedient . otherwayes your way is so dangerous , that there shall never be peace , nor unitie in the church , for men ordinarily are divided in judgement , concerneing the expediencie of things . suppose a synode consisting of one hundred pastours , threescore shall think this particular ceremonie expedient , for the good of the church , and in respect of pluralitie of voyces ▪ make an act to be concluded for the establishing of it , shall the remnant fourty , who are of the contrary judgement , deny obedience to the acts of the synode ? answer . . this distinction of inexpedient in the matter of indifferent ceremonies is popish and vaine , for if the ceremonie be indifferent , and may be wanted in the worship of god ( as these ceremonies be ) if one soule , for whom christ died , shall be murthered thereby , it is hoc ipso , to be judged inexpedient and scandalous in it selfe , and so cannot fall under the object of a church canon , as cor. . . if meat make my brother to stumb'le ( he saith not the whole church ) i will not eat . ergo , he cannot command others to eat . cor. . . but if any man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say to you , this is offered in sacrifice to idols , eat not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for his sake that shewed it . ergo , if it seem expedient , and so be scandalous to one , let alone to a whole church , we are totally to forbeare it , and paul would , while the world standeth , cor. . . forbeare it . . you will not have us to forbeare a thing indifferent , that actively ( for the passive scandall , i hope , you regard not as a scandall ) doth scandalize , but with a provision that we doe it without offence of superiours , and without the scandall of others . but i aske , doctors , what you meane by offence of superiours , if you meane without displeasing and inciting our superiours to anger . . you ignorantly confound displeasing and scandalizing , when a pastor rebuketh superiours , as jeremiah , elias , and john baptist , in the good old world did , they did displease superiours , but not scandalize them ; yea , they did edifie their superiours , while as they did offend them . it is wicked divinitie , to mean , that we are not to eschew the murthering of a weake brother for whom christ died providing we offend not , that is , displease not our superiours . will you to please men displease the god of heaven , and commit spiritual homicide ? this is worse then poperie . but if you meane , that wee are to forbeare the thing commanded for eschewing the scandall of the weake , providing we doe it without the offence of superiours , that is without the active scandalizing of superiours , then . your distinction is vaine , for if we scandalize culpably our superiours by our forbearance , though it be inexpedient to all private persons , we are not to forbeare , because in no case can we breake the sixt commandement , and scandalize our superiours . . you shall be forced to give● case , wherein we are necessitated by gods providence , and that by way of contradiction , whether we forbeare , or forbeare not , to murther either the soules of some weake ones , or the soules of superiours , by our forbearance of the practice of things judged expedient by superiours , you make us to murther the soules of superiours by the non-forbearance , or you will have us to murther the soules of weake breathren , if we practise . this is a wronging of providence , and a ma●ichean tenent , that we can be under such a necessitie of sinning . yea , there must be two centra●y revealed wills in god , commanding , by forbearing the ceremonies , not to murther superiours , and commanding by not forbearing , not to murther weak brethren ; and so god commandeth both to forbeare , and also not to forbeare . if you say , the weake may be informed , and then it is a passive scandall onely , and practising is lawfull at the commandement of superiours . i answer , . then your distinction hath no use here . . i answer . let the superiours , who have more knowledge , be informed , that to abstaine from a practice , that may murther any one redeemed by christ , is christs commandement ( thou shalt doe no murther ) then it is but a passive scandall , and not an active , or culpably given scandall . ergo , we are to forbeare the thing commanded for eschewing of the scandall ▪ ( hic & nunc ) of the weake , even though with the offence , that is the passive scandall of superiours and others , which is contradictorie to the doctours . . if we may forbeare obedience to gods positive commandements , hic & nunc , for esehewing of scandall , farre more may we , hic & nunc , not crosse , not kneele , hic & nunc , when crossing and kneeling murthereth one for whom christ died , even though it offend our superiours . ergo , this provision of the doctors is vaine ; and superiours are unjustly offended , if our non-murthering of weake brethren offend them , nor are we to care for the doctors provision here . . no utilitie can truly redound to the whole church by practising of an indifferent thing which culpably occasioneth the murthering of a weake brother , except our doctors meane , that sinne may edifie the whole church . . they say , if the things in our private judgement be inexpedient the second way , that is to the church , the church cannot command them , except the church command against her conscience . . if matters in their expediencie be questionable and probable on both sides , the churches determination should end the controversie ( saith the doctors ) this is the doctrine of the jesuites , a suarez . b thomas sanches , and c gregor de valent . as i shew before d when a thing is probable , and i be resolved in conscience against neither of the sides , and feare the one side be murthering him , for whom christ died , which is against gods commandement , and know that humane authoritie commandeth the contrary and am perswaded it is indifferent , and a positive commandement of men , if the churches determination be here to sway my conscience ; to practise , is to me blind obedience , for humane authoritie as it is such , giveth no light . ergo , it cannot remove my doubting , and beget faith ; and also the conscience is so much the bolder to venture on a sinne , against god , for feare of eschewing a sinne against men , which is questionable , and in a matter indifferent , this is also the stout conscience of bonaventura sent . dist . . plus est standum praecepto praelati quam conscientiae . . our doctors say , our way is against the peace of the church : but i answer , their way is popish , and against the truth of god , in commanding our consciences to rest upon the wicked will of men . and their instance of a synod of a hundred pastors may be brought aswell to prove the synode of trent is to be obeyed , as for the present purpose , duplyers , pag. . yee will say this argument is popish , and leadeth men to acquiesce . without tryall , upon the determination of the church . but we answer in matters of faith the truth , whereof may be infallibly concluded out of the word of god ▪ we ought not , without tryall to acquiesce unto the doctors of the church , and in this respect we dissent from papists , who ascribe too much to the authoritie of councells , as if their decrees were infallible . but in matters of policie , if we be certaine , that in their owne nature , they are indifferent , and if the expediencie of them onely be called in question , seeing no certaine conclusion , concerning their expediencie , can be infallibly drawn out of gods word — we are to acquiesce to the decrees of the church . . because otherwise it is impossible to agree in one conclusion , in matters of this kind . . disobedience shall prove more hurtfull then obedience . answer . this is a wide step , to make all things in scripture , either matters of faith , or matters indifferent . that there were eight persons in noahs arke , and that sampson s●ew a thousand with the jaw bone of an asse , are not matters of faith , as matters of faith are contradistinguished , from things indifferent , many are saved , who neither know nor believe many things of this historicall veritie in scripture , yet are they not matters indifferent . but the doctors are reconcilers with the belgik arminians , who deny all the things contraverted betwixt papists and us , and betwixt us and arminians , and anabaptists , at least the most part of them to be fundamentall ▪ and that either side may be believed , and holden , without hazard of salvation , and therefore we are to leane to the churches determination in these without farther inquirie . they mean , that in matters contraverted , and in all things indifferent ; as whether in this , or that fact , we doe murther him for whom christ died ; wee are to give our faith and conscience over to the church without further tryall . . what if wee be ▪ not perswaded of the indifferencie of the things commanded but doubt whether they bee commanded or forbidden in the word , as is now the present case of ceremonies to us , for we cannot be perswaded of their indifferencie , and the doctors saith they are not matters of faith . ergo , by their own doctrine their distinction is defective . . scripture is also perfect in resolving us , what is scandall and murthering of our brother , as what is idolatrie and blasphemie , and therefore we are not to hang our faith here upon the churches canons without farther tryall , as you say . . that the scripture is perfect in matters of faith , but imperfect in matters of policie , that is in matters wherein we may kill him for whom christ died , is no better then the papists distinction , who teach us that the scripture is perfect in the articles of faith , not in traditions , so scotus a saith . true theologie according to divine revelation is onely of things in scripture , or which may be deduced out of scripture . and suarez b saith , things that belong to accidentarie rites are left to the churches determination , but the scripture implicitly containeth all articles of feare faith . and so saith c bannes , and d duvallius . . your feare is vain , that we shall have no order nor peace , if scripture be judge , and not the authoritie of the church , in matters which you call indifferent , for the church giveth out canons concerning things strangled , & blood , which were matters indifferent , and that from the word of god , act. . and that in great unitie and peace . gods word maketh unitie , and not mens authoritie . . disobedience to church canons in case of given scandall , is neither disobedience , nor hurteth at all ; it possibly offendeth men who will tyrannize over the conscience , and if any be induced thereby to sin , it is a scandall taken , not given . abstinence from murthering a weak brother , is obedience to god , and so no active scandall . in the section ▪ the duplyers doe but redouble over again the arguments already brought and answered by me divers times to d ▪ robert barron in private , while he was silenced , and ( as i conceived ) satisfied . especially , they say our disobedience to superiours in things lawfull and expedient , is most scandalous to others , and that because we , by nature , are most unwilling to be curbed , and to have our libertie restrained . therefore calvin saith , god , that he may allure us to obedience to ●●●●riours , called , superiours , parents . i answer . . the doctors are too hastie to call that obedience to superiours which is in question , we say it is disobedience to the ●ixt commandement , because it is a scandalizing of our brother . ergo , it is not obedience to the fift commandement to practise indifferent ceremonies , when they doe scandalize . . our argument is made against the practise of ceremonies , before they be enacted in a lawfull assemblie , if they be murthering of the weak , before pearth-assemblie , the will of prelates , yea , and all the authoritie of men or angels , cannot make the practise of them , to be no murther , for mens will cannot make that which is sinne and guiltinesse before god , to be no sinne , but due obedience to the fift commandement , though the doctors expresly say this . duplyers , pag. . sect. . but we with good warrant ●oe averre , that the precept which fobiddeth the resisting of the civill power , and in generall the denying of obedience to the lawfull commandements of our superiors , is of greater obligation then the precept of not scandalizing . their first reason i put in forme to them thus . that is of greater obligation which commandeth acts edificative to all , then that which commandeth acts edificative to some only , for the good of all is to be preferred to the good of some particular persons , and we are to have a greater care of the salvation of all , then of some . but the precept of obedience to superiours is universall , and commandeth the act of edifying all to wit , obedience to superiours , and an act to eschew the scandall of all to wit , disobedience . but the precept of eschewing the scandall of some , doth but edifie some only , and not all ergo &c. ans . . it is soon proved by your learning , for the precept of gods law to eschew scandall , to you is no precept , and so of no obligation , when superiours command to scandalize , so you may prove that snow is whiter then the raven , when as the raven is not white at all . i answer . . that precept is of greater obligation that commandeth acts edificative to all , then that which commandeth acts edificative to some . it is true , . if it be a lawfull command of god , but the ●ssumption applyed to your purpose is most false , the command to obey prelates , when they command things indifferent , the obedience whereof doth culpably occasion the murthering of him , for whom christ died , is not a commandement edificative to all , yea , it is a commandement of acts destructive to the soules of all . this argument would have some colour , if it were not a vaine begging of the question , for they lay downe as , confessed , that the practise of ceremonies , from whence many soules are ruined , is obedience , and obedience to the fift commandement . this is to be proven , and constantly denyed by us , because disobedience to the sixth commandement , and murthering of our brother , cannot be obedience to the fift commandement . duplyers pag. . n. . the fift commandement commeth neerer to the nature of pietie and religion contained in the first table , and the honouring of parents ( as your owne a●●●sius saith ) by prophane authours , is called by the name of religion and pietie . . it is the ground of obedience ( sayeth pareus ) to be given to all the rest of the precepts of the second table . . because all societies oeconomicke , civill , and ecclesiasticke doe consist , and are conserved by the subjection of ●nferiours to superiours . . our superiours are set over us , to the end , we may doe our dutie to all others . hence saith your owne amesius ; crymes which directly procure the perturbation , confusion , and eversion of societies , are more grievous then the violation of the singular precepts : and dyonisius bishop of alexandria , writing to novatus saith , martyrdome suffered for eschewing of schisme , is more glorious , then martyrdome for eschewing idolatrie . ans . you said before matters of policie are not matters of faith . amesius is a protestant writer in matters of faith , by grant of all , it is like then you terme ●mesius our owne , not yours , because he wrote against arminians and papists , and so that arminians and papists are yours , and protestant divines ours . . we grant the precedencie and dignitie to the fift commandement above the rest , but your ceremonies that break the sixth commandement , shall find no roome in the fift commandement . cause the fift commandement speak thus , if you can ; notwithstanding , that crossing , kneeling , surplice , humane holy dayes occasion the soule murther of him for whom christ died , yet we the prelates command the practise of the foresaid ceremonies as good and expedient for edification , for our commandement maketh the murthering of our brethren , to be obedience to the fift commandement . but if prelates may command that which would be otherwise , without , or before the commandement , spirituall murthering and scandalizing of our brother , they may command also , that which would be otherwise without , or before their command , adulterie against the seventh , and theft against the eighth , and perjurie and lying against the ninth commandement , and concupiscence against the tenth ; for the fift commandement hath the precedencie before the seventh , eighth , ninth and tenth commandements , no lesse then before the sixth , which forbiddeth the killing of our brothers soule . . what amesius and parens saith , doe well prove the dignitie of the fift commandement , above all the commandements of the second table ; but this is not to our purpose , but every commandement of the fifth commandement ; yea , every commandement of the first table , is not above every commandement of the second table . the love of god , is more then the love of our neighbour , and the love of god should , and doth , command obedience to all the ten commandements , deut. . . , . & deut. . . yet every duty and commandement that the love of god requireth of us , as to offer sacrifice , is not for that a greater commandement then every commandement of the second table , yea , the taking of a sheepe out of a ditch on the lords day , commanded in the sixth commandement , is more then sacrifices commanded in the second commandement , as our saviour saith , math. . v. , . and though the fift commandement be laid upon us as the fountaine and cause , yea to this end , that we should keepe all the rest , as divines say well . yet it followeth not that every commandement of the fift commandement , as when my father commandeth me to preach in a linnen ephod , and to cast a character with my thumbe in the aire , as crossing is , shall be of more obligation then this commandement of god ( thou shalt not destroy his soule for whom christ died ) . it is false , that denying of obedience to pearth-assemblie , commanding indifferent straws and feathers as ( kneele to consecrated bread , the image of christ crucified ) doth directly procure the perturbation and confusion of humane societies , as the doctors saith . there is great difference betwixt subjection to superiours , and obedience to superiours ; when private men , as the three children will not bow to nebuchadnezzars image , there is no confusion brought in for that , if they had risen against the king in armes , as papists doe in ireland against our king , that is confusion , and subverteth directly humane scocieties , but to suffer punishment by superiours , is subjection to superiours , as is cleare , pet. . . honour the king. . servan●s be subject to your masters with all feare , not only to the good and gentle but also to the froward . . for this is thanke-worthy ( this subjection ) if a man , for conscience reward god ▪ enaure griefe , suffering wrongfully . . what dionysius said of the ill of schisme is for us , for schisme is against love to our brethren , and a renting christs body . cor. . . and a greater evill then non-obedience to prelates , when they command indifferent ceremonies , occasioning the r●●ne of him for whom christ died . to say nothing that the doctors of aberdeen are the schismaticks who have now separated from the church of scotland , and our nationall covenant with god. duplyers pag. . n. . thirdly , these offices or duties , which we owe to others by way of justice , are more strictly obligatorie , then these which we owe to them , only by way of charitie . but we owe the dutie of obedience to our superiours , by way of justice , and therefore it is more obligatorie , then the duty of eschewing scandall causlesly taken , which is a duty only of charity . . the major is a maxime not only of scholasticks ▪ and of popish casuists , but also of our divines . so amesius , the major is cleare for the duty of obedience which wee owe to the publicke lawes of the church and kingdome is ▪ justitia legalis , a generall legall justice , and as it is in subjects , it is a vertue inclining them to the obedience of all lawes made for the benefit of the common-wealth , as aristotle saith . . it is debitum obedientiae , the debt of obedience which we owe to our superiours , grounded upon the proper right which our superiours have to exact this right of us , so that they may accuse us of injurie , and censure us , if we performe it not . debitum justitiae fundatur in proprio jure alterius ; and also it is debitum morale , a debt of dutie unto which we are tyed by morall honestie in gods commandement . there is a great difference betwixt these two debts ; as for example , a man oweth moneys to the poore by a morall debt , but to his creditours he oweth them by a legall debt , or debt of justice : and therefore he is more strictly obleiged to pay his creditour then to give almes . such like by morall honestie , and gods precept also ; a man oweth to his neighbour , a pious carefulnesse , to imped sinne in him , by admonition , instruction , good example , and by omission even of things lawfull , when he seeth that his neighbour in respect of his weaknesse , will be scandalized by them . but his neighbour hath not such a right to exact these duties of him , neither can he have action against him , for not performing of them , as our lawfull superiours have for our due obedience ? ans . . here be the white shifts of mr. sanderson , paybodie , downham , who place loyaltie above charitie . we owe to our brother love , but to the ruler ( say they ) love and justice . . why doe they not extend loyaltie to its utmost , even loyaltie to the king of kings ? whose royall law saith ▪ ( thou shale not scandalize ( thou shalt not murther ) they draw in loyaltie to rulers who shall die as men , and to their commandement of things indifferent , which god hath not commanded . . it is true , these duties which we owe to others by way of justice , are more obligatorie then these which we owe only by way of charitie , caeteris paribus , when duties of the law of nature , and morall law , are compared together , then indeed the duties which we owe , both by the tye of justice and charitie , are more obligatorie , then the duties that we owe only by the tye of charitie . as for example ; my father is in danger , before my eyes , to be drowned , in one deepe water ; and before my eyes also , my neighbour and friend is in danger of the like kind ; the two tyes and bands of justice and charitie , both by the fifth and sixth commandements are more obligatorie , hic & nunc , and doe more strictly obliege , that i run to succour , and preserve the life of my father , then the life of my neighbour , for the obligation to my neighbour , is only charitie , by the obligation of the sixth commandement , which obligation ceaseth , hic & nunc , at this time , when my fathers life is in hazard ; and thus farre the doctors argument goeth for strong , as schoolemen , casuists , and divines teach . but it is not to a purpose for the doctors ; for all offices and duties generally , and universally , of what ever kind , which we owe by way of justice , are not more obligatorie , then duties which we owe , only by way of charitie , as when duties of a positive commandement of god , enjoyned by our superiours , and duties which we owe by charitie only , are compared together , then the doctors major proposition is not cleare of it selfe , as they dreame , nor doe casuists or amesius , or divines say with them , but truth , and all our divines say against them . let us suppose that the king , and convocation , and assembly of priests and prophets of israel make a canon according to gods word . that no manner of man presume to eat shew-bread , save the priests only . all men owe obedience to this , both because it is gods expresse law , and by the band of justice , the elders and assembly of the ancients have forbidden it . but if our doctors argument stand strong , david at the point and hazard of famishing for hunger , sinned in eating shew-bread , yet christ acquiteth him of all sinne , and saith math. . . he and his followers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blamelesse . now davia was under a dutie by mercy , and love to his owne life , and he lives of his followers , to eat shew-bread , and he was under the band of justice , by the law of the ancients of israel , and gods law , not to eat . therefore in some cases , when our superiours commandements are only positive lawes , they are not more obligatorie , then duties of charitie , only commanded in the law of nature . i cleare it further thus , i see my neighbour in danger before my eyes of drowning , and my father commandeth me to goe and labour , or sowe his farme in that time , while i am to preserve the life of my neighbour in present danger , to lose his life , in a great water . by the doctors maxime i am under the higher obligatorie tye of justice , to obey my father , who commandeth a thing both lawfull and necessarie by vertue of the higher commandement , to wit , the first of the second table , then i am obliged by the sixth commandement , and of charitie only , to give present succour and help to my dying neighbour , so i must let my neighbour die in the waters , to give a dutie of justice to my father , of farre lesse necessitie . i would not commit my conscience to such casuists , as are the doctors of aberdeen . but if the doctors would see with some new light of reason ; it is cleare , that not only the tye of justice maketh the precept more obligatorie , but also the weightinesse of the thing commanded ; yea , and if the positive commandements of the lord our god , who of justice and kingly soveraigntie ▪ hath right to aske obedience of us above all earthly superiours doe yeeld and cede as lesse obligatorie , then commandements of love only , that are commanded in the law of nature . what doe our doctors clatter and fable to us of a right of justice , that mortall rulers have to command in things indifferent , from which the destruction of soules doth arise ? for these commandements of rulers , ( kneele religiously before bread , the vicegerent image of christ crucified ) ( keepe humane holy-dayes ) crosse the aire with your thumb above a baptized infants face ) at best , are but positive commandements , not warranted by gods word . but shall they be more obligatorie by a supposed band of justice that prelates have over us to command , such toy's then this divine law of god and nature , rom. . for indifferent dayes , meats , surplice , destroy not him for whom christ died ? all the casuistes , and schoolemen , navarra , sylvester , sanchez , raphael de la torre , meratius , duvallius , thomas , scotus , bonaventura , suarez . vasquez , grego . de valentia , albertus , richardus , biel , corduba , angelus , adrianus , alphonsus , becanus , yea , and all the hoast of our divines cry with scripture , that mercie and the precepts of love , and of the law of nature , are more obligatorie then sacrifice , burnt offerings , and gods owne positive lawes , yea , and that positive lawes lose their obligatorie power , and cease to be lawes , when the lawes of nature and necessarie duties of mercie and love ( as not to murther our brother ) ( not to scandalize ) standeth in their way . i might wearie the reader here with citations , and bewilder my selfe also , but it is a point of divinitie denyed by none at all . . what we owe of justice to our superiours , is indeed both a morall debt of obedience , and a debt of justice , and law which rulers may seeke by their place , and ex jure , as aristotle saith , but this right is limited , rulers have no right to seeke absolute obedience , but only in the lord , not against charitie . and though the place of rulers be authoritative , yet their commanding power , as touching the matter of what they injoyne is only ministeriall , and they cannot but in gods place exact , that which is gods due , and seeing god himselfe , if he should immediatly in his owne person command , he would not urge a positive commandement , farre lesse the commandement of light and vaine ceremonies , against and beyond the precept of love , not to destroy a soule for whom christ died . ergo , superiours under god , who borrow all their right from god , cannot have a higher right then god hath . . the comparison of a man who oweth moneys to a creditor , and oweth moneys to the poore , is close off the way , for he is obliged to pay the creditour first , but the case here is farre otherwise ; the debt of practising indifferent feathers and straws , such as kneeling , crossing , wearing surplice , is neither like the debt owine to the poore , nor to the creditour ; for natures law , and gods word , cor. . , . maketh the non-practise , non-murthering obedience to god , when the practise of indifferent things , is a soule-stumbling to the weake , and the practising is but at its best obedience to a positive law , and ought to stoope , and goe off the way , and disappeare when natures law ( murther not ) doth come in its way . when the doctors put loyaltie above charitie , they suppose obedience to commandements commanding scandalizing of soules to be loyaltie to superiours , which is questioned , it being treason to the soveraigne of heaven and earth , to destroy his image , it is taken as loyalty by our doctors , but not proven to be loyaltie , and so a vaine question here , whether loyaltie be above charitie or not . but i dismisse the doctors till another occasion . other things as popish tenents , in their booke are a thousand times answered by us . quest . v. whether or not in every indifferent thing are we to eschew the scandall of all , even of the malicious ? it is knowne that many take offence at tolling of bells , at a ministers gowne while hee preacheth , at the naming of the dayes of the weeke , after the heathen style from the seven planets , as sunday , the day of the sunne ; moonday , the day of the moon , &c. it is true , bells are abused by papists , while as they be consecrated , baptized , used to chase away devils . but these be scandals taken , and not given , for we read not of scandals culpable in gods word , but there be some apparent morall reason in them . . the object scandalizing hath no necessitie , why it should be . now there is a necessitte of bells to give warning to convocate the people to gods worship , and they are of meere civill use , and have no morall influence in the worship , for the same tolling of bells is , and may be used to convocate the people to a ba●oncourt , to heare a declamation , to convocate souldiers ; there is no apparent morall reason why the tolling of a bell should scandalize , and the toller of the bell for warning of the bodily and personall convocation of the people , is not a morall agent properly ; the action of tolling remaineth within the sphere of an acti●n physical● ▪ in lineà physicâ , non in lineâ morali aut religi●sâ aut theologi●â , for so here i must contradistinguish a physica●l action from a religious action . . the tolling of bels have a necessitie of expediencie , i mean necessity in specie , in the kind , though not in in lividuo , in the particular , and no particular can be more fit and convenient : people must have some publ que signe for the dyat of meeting ▪ else the worship would be wearisome to those who met long before the time , and it would be scandalous and inconvenient , to others to meet after the publick worship is begun . if any say , tolling of bells is not necessarie , sounding of trumpets , beating of drummes may be civill signes of convocating people ; touling of bells being so fouly abused by papists to superstition , and so being not necessarie ought to be removed . but i answer , beating of drummes wanteth the necessitie of conveniencie , as in raynie weather it could not be , nor can they give warning so conveniently : blowing of trumpets might seeme as jewish , joel cap. . v. . as tolling of bells seemeth popish , and the degrees of necessitie of conveniencie should sway the chu●ches determination in these cases , and this exsuperancie of necessitie of conveniencie is in all things , though we cannot see it alwayes ; . the instamped civill gravitie in a gowne , maketh it necessary with the necessitie of expediencie , being in it selfe a grave habit fit for an oratour who is to perswade . . the names of dayes to signifie civill times and things , out of a religious state is necessary now : and the holy ghost doth use for civill signification such termes , as mars-street to signifie civill and meerely historically such a place . and the ship whose signe is castor & pollux , yet these were heathen names , and most superstitious , and cannot be used in a religious state . i grant , we may not term our jehovah , jupiter or baal ; nor christ , mercurius , though he be the word of gods mind to us , for god teacheth us other words and language in his word . the truth is , that a learned noble lord said well and judiciously , all the indifferencie ( in the world ) lyeth in our understandings , and the darkenesse thereof — but there is none in the things themselves , or actions , which are still either unlawfull or necessarie . and this is most true in actions morall and humane . the church putteth indifferencie on nothing , there a necessitie in respect of our darknesse , many be scandalized at things which seeme not necessarie to them , yet are they in re , in themselves necessarie . but conformists object , that the very will of the church , act. . made things indifferent before the act now to become necessarie , if then the church may take away indifferencie , she may give also . but i answer , the antecedent is most false , junius , calvin , beza , bullinger , brentius , pomeranus , marloret , and the text clearly saith , by the law of nature these were scandalous . so b origen thinketh to eat bl●oà was scandalous . and c strabo saith , the heathen in their sacrifice dranke blood ; yea , d saith tertullian , the heathen dranke mens blood , and e augustine saith , they forbade these for a time in the case of scandall ▪ that the ancient synogogue might be buried with honour ; yea , f ireneus , g tertullian , and h cyprian will have these drawne to a spirituall sense , that they should abstaine from idolatrie , shedding of blood and fornication ; and i the jesuit lorinus saith this was a positive law , which without the case of scandall , doeth not strictly abolish . k cajetanus , fornication by gods law was forbidden , the other things in the canon were forbidden to gratifie the jews . l philippus gamethaeus a sorbenist saith , they were forbidden to nourish concord betwixt jew and gentile , for the infirmitie of the jewes . . that the will of the councell made them not necessarie , whereas before the act they were indifferent , is cleare . . it had then been needlesse to discusse the matter by scripture . . to alledge the holy ghost as author of the synod ; it seemed good to the holy ghost , &c. if the bare will of men had made them necess●rie . but saith m paybodie , any good thing may become an occasion of evill by accident , and through our fault , the word condemneth not occasions of ill by accident , but such only as are occasions of evill , and in themselves evill things , indifferent are not in themselves evill . ans . all occasions whether ill in themselves or indifferent , are occasions of sinne by accident , and through our fault who abuse them , but all occasions because occasions , and not because evill are forbidden , when as they are not necessarie , and this is gods argument to prove that the jewes are not to marry with the canaanites for ( saith the law ) they will turne away your heart , after their gods , to send abroad a goaring oxe , to seeke his food , hath no sinne in it , save only it may occasion the killing of men ; and the building of houses without battlements , and the going by the doore of the whoore , or comming neere her house , are not of themselves ill , but only forbidden under this reduplication , because they are occasions of ill : sinnes , as sinnes are forbidden , and as occasions of sinnes , they are also new sinnes , having a distinct illegalitie and guiltinesse in them , from this that they occasion sinne : and gods law ( as all divines reach ) forbiddeth sinne , and all occasions of sinne . drunkennesse is both forbidden as intemperancie , and also as an occasion of lust , and of speaking perverse things , as is evident , pro. . . for then the spirit of gods argument were null to disswade from drunkennesse , as he doth in these wo●ds , thine eye shall behold strange women , and thine heart shall utter perverse things . now we can shew that many wayes ceremonies occasion sinne , as . they trimme and decore a church for harlot lovers , from rome , forbidden , jer. . . suarez , franciscus de sancta clara , gretserus , and other papists , for these , werein love with the church of england . . they occasion dissention in gods house , and are contrary to peace , ps . . . heb. . . rom. . . and so to be rejected . . they beare false witnesse of poperie , which we disclaime . . they are against the spirituall worshiping of god , and lead us backe to the carnall commandements , and beggerly rudiments of the law , from the gospell , against the word of god , joh . . gal. , . heb. . . heb. . . . gal. . . . gal. . . . coll. . . they are torches in day light , and vaine and uselesse . . they bring us under bondage to men , contrary to the apostle , col. . . and to the ordinances of men , and under the power of things , cor. . . . they are against our christian libertie . they answer , especially a paybodie , and b d. forbes , that christian libertie is not restrained by doing , or not doing a thing indifferent , for so there should be no lawes made at all by the church , concerning things indifferent , but christian libertie not hurt , if . the ceremonies be free to the conscience , and not made necessarie . . if they be not made necessarie to salvation . . if they be holden alterable by mans authoritie . ans . the question is perverted ▪ for we question not if the use of things indifferent lay a bond on christian libertie , but if the will of authoritie can make a law of things indifferent ; when there is no intrinsecall necessitie in the things themselves , when necessitie of edification layeth on a tye , christian libertie is not indeed restrained , for god then layeth on a bond . . externall eating of meats , and observing of dayes , is a part of the libertie , wherewith christ hath made us free , coll. . . eat not , touch not , taste not , men eat not meat with their minde or conscience , but with the teeth of their body , and to such externall eating , men are dead with christ , as touching externall observation thereof , and paul , gal. . . as dead to the law , living to god , and crucified with christ , is freed from such judaizing , as peter fell into , but that judaizing did not bind peters conscience , neither was it repute of him , as necessarie to salvation , as he had taught , act. . and the false apostles pressed circumcision , not , as tying the conscience , or as necessarie for salvation , but gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. only , that they may not suffer affliction for the crosse of christ , and yet to be circumcised externally without necessitie of conscience before god , crossed directly the libertie wherewith christ had made them free , gal. . . and cor. . have we not power to lead about a wife , and sister aswell as others ? yet if the prelates at corinth should have made an act , forbidding church-men to marry , though they had esteemed not marrying , both free to the conscience , and also not necessarie to salvation , they had laid bands upon pauls libertie . . we see not how the ceremonies are left free to the conscience , because they are alterable by the church , for the reason of kneeling to bread , of humane dayes , of surplice , is morall , not nationall ; there is no reason why prophaning of the lords supper , should not be eschewed , in all the world , and at all times , as in britaine , and at this time ; and crossing and surplice doth signifie dedication to christs service , and pastorall holinesse in all the world , as in britaine , and therefore they cannot be nationall rites and alterable , but must be universall , and at all times , and in all places doctrinall . . the very externall washings , feasts , new-moones , offerings , though they should be thought free toward the conscience , are externall burdens against christian libertie , as our divines , a calvin , b chemnitius , c polanus teacheth , and d bellarmine answereth , the places alledged speaketh of jewish servitude . but our divines especially e junius and f whittakerus answer bellarmine , that paul , coll. . speaketh against all commandements of men , yea , hee speaketh against angel ▪ worship , which is not a jewish shadow , whereof christ is the bodie . but they say it is a wide rule , that all things that may be wanting in gods worship , are to be omitted in the case of scandall . i answer , there be three sort of things here considerable . . things not commanded of god , as all religious observances , these are utterly unlawfull , when the using of them scandalizeth . . things that fall under an affirmative precept , and these cannot be totally omitted , for eschewing scandall : for what ever god hath commanded is some way necessarie . ergo , it some wayes , and in some cases , may be done , though offence be taken at it , but branches , or parts of affirmative precepts may be omitted , for eschewing of scandall , as such a particular kneeling in prayer , in such a place : but gods affirmatiue precepts leave not off to be alwayes scandalous actively though information be given , for where the use hurteth , the abuse and scandall is not taken away by teaching , to teach how images should not be abused , make not images to leave off to be scandalous objects . . there bee some things of meere civill use , as bells , gownes , pulpits , preaching on tuesday or thursday . these be considered two wayes . as necessarie with necessitie of conveniencie simply . . with necessitie of conveniencie . secundum prevalentiam graduum , as convenient in the highest degree of necessitie , or that morall , maximum quod sit , in the first degree , what scandalizeth ▪ is to be rejected ; in the last respect they oblige , and if any be scandalized thereat , it is taken and not given . it may be the church sees not alwayes the highest and superlative conveniencie , in these physicall circumstances , but they oblige not because of the churches authoritie , no more then the word of god borroweth authority from the church , but they have an intrinsecall necessitie in themselves , though right reason in the church see not alwayes this necessitie , therefore that a signe be given for convening the people that the preacher officiate in the most grave and convenient habite is necessarie , jure divino , by gods law , and that tolling of bells , and a gowne , a pulpit bee as particulars most convenient for these ends , the church ministerially doth judge , so as the obligatorie power is from the things themselves , not from the will of humane superiours . no necessitie of peace which is posterior to truth , no necessitie of obedience to authoritie , no necessitie of uniformitie in these externals , simply , and as they are such , are necessities obliging us to obedience : for things must first in themselves be necessarie , before they can oblige to obedience . i must obey superiours in these things of convenient necessitie , because they are convenient , and most convenient in themselves , and so intrinsecally most necessarie , but they are not necessarily to be done in themselves , because i must obey superiours , and because i must keep uniformitie with the church . the will of superiours doe find in things necessitie , and good of uniformitie , but they doe not make necessitie , nor the good of uniformitie : we should be servants of men , if our obedience were ultimatè resolved , in the meere will of superiours , in any the least circumstance of worship : and what i say of actions , holdeth in matters of meere custome also . but master sanderson , d. forbes , m. paybodie , teach that we are not to regard the scandall of the malitious , as of pharisees . to which i answer , we are to have alike regard , in case of scandall , to wicked and malitious , as to weake and infirme . for we are not to regard the passive scandall of the weake more nor of the wicked , for who ever stumble at the necessarie ordinances of god , they take a scandall , which is not culpably given . but that we are to regard the active scandall of all , even the most malitious , i demonstrate thus , rom. . . paul proveth that we are not to scandalize our brother , . because it is against charitie . . because we are not to destroy him , for whom christ died : but we owe love to the malitious , even to our enemies , and must not walke uncharitably toward him , as the law of god requireth . . a malitious man is one for whom christ died , very often , as is cleare in paul before his conversion . . cor. . . wherefore give no scandall , neither to the jewes , nor to the gentiles , nor to the church of god. . even as i please all men in all things , not seeking mine owne profit , but the profit of many , that they may be saved . here be many arguments for our purpose , all men ; whether weake or wilfull , are either jewes or gentiles , and none more malitious against paul , and the gospell , then the jewes , yet must we take heed that we give them no scandall . . if we must please all men , in all things indifferent , ergo , also malitious men . . if we must seeke the profit not of our selves , but of all men , and seeke to save them , and so seeke the salvation even of the malitious , as christ prayed for his malitious enemies , so must we not scandalize them . . i argue from the nature of scandall , scandall is spirituall murther , but the sixt commandement for biddeth murthering of any man , either weake or wilfull , for no murtherer can have life eternall , joh. . . now weaknesse or malice in the scandalized is accidentall to the nature of scandall active , for active scandalizing is to doe inordinately and unseasonably , that which hic & nunc may be omitted , from which any is scandalized , either weake or wilfull , to lay a snare to kill a wicked man ( except it be , by the authoritie of him , who beareth the sword under god ) is murther , no lesse then to kill an innocent man. . to scandalize actively , is to be accessarie to the sinne of the partie scandalized , but we may not be accessarie to the sinne of either wilfull , wicked , or weake , for it is against the petitions , that we are taught to pray , hallowed be thy name , thy kingdome come , thy will be done , in earth , as it is in heaven . they love not the comming and enlargement of christs kingdome , who doe not , what they can to hinder sinne , farre lesse is gods honour their care , who doe that unnecessarily , by which any may fall in sin . . it is against the gentlenesse required in preachers , and by proportion required in all , who are with patience to wait upon these who oppose the truth , if god peradventure will give them repentance , to the acknowledgement of the truth . tim. . . . . it is contrary to the example of christ , and his apostles , who as the learned a parker saith , eschewed the active scandalizing of the malitious , christ payed tribute , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lest we should scandalize the malitious pharisees , for it could not but of malice be taken by pharisees , who sought nothing more then to bring christ within the compasse of disl●yaltie to caesar . quest . vi. a further consideration of things not necessary , and how they be scandalous objects . . dist . some things are necessarie physically , as to eat flesh , and some things are necessarie morally , either because of a law of nature , or a positive or divine command . . dist . the same way , some things are not necessarie physically , and that either simply , as wee may live simply without some rare meats , that our land and soyle doth not afford , or in some respect only , as without such and such flesh forbidden by the law of god. or things are not necessary morally or theologically , as to eat forbidden-meats befor a weake jew . . dist . some things physically necessarie , as to eat fleshes being apt to nourish my body , may be morally or theologically not necessarie , being stambling blocks to my weak brother . . dist . some things may be necessarie , in specie , and that morally , as to heare the word , to pray . but , in individuo , clothed with such and such circumstances may be not necessarie , as to goe to heare the word , when my brothers house is on fire , that hearing is not necessarie , but may be scandalous , and the like we may say of praying in the streets . . dist . some things may be necessarie physically in private ▪ as to eat for health some fleshes , which publickly before weake jews , as the case was rom. . is morally not necessarie , but scandalous . . distinct . some things are not necessarie , because of the mere positive will of god. as the temple of baal , and therefore was to be ●estroyed , not for the abuse of it for a house has alwayes some necessary use to man now in the state of sin . and of this kind were the cattell of the amalakites , which were as necessarie of themselves for food , and sacrifice , as other cattell ▪ and the babylonish garment , and wedge of gold , to which achan's slimie hands did cleave , and therefore ehey were not necessarie , but to be abstained from by saul and the israelites . because of the sole positive command of god , other things are not necessarie , both because god forbiddeth them and because of the scandal and sinfull consequences , that are possible to fall out , as for gods people to marry with ●he idola●rou● canaanites , was not necessarie ▪ both because gods forbidden will made it not necessarie morally , and also because they might draw away gods people to serve their gods , which was a fea●able , and a very possible snare , thought some idolatresses being married to the jews , might have been drawne from their idolatrie , and gained to the faith of the god of israel . . concl. monuments , or instruments of idolatrie , are of two sorts , either such things as have no other use at all , but to contribute sorne subservient influence in , or unto idolatrous worship , and because these have all their warrant from a meere commandement of man , they are simply not necessarie , as the graven image , the idols themselves , all positive observances in gods worship destitute of any command of god , and the use of these in any case must be scandalous , and so unlawfull , because , if the brazen serpent now losing its primitive divine effect , which was to cure the stinged people , if it be but the passive object of robbing god of his glorie , in that incense is burnt to it , have no use at all ▪ but to be , as it were , a robbers den to receive the stolne-away glory of god , it must be abolished . it is true things necessary abused in regard of our corruption , are to be purged , and restored to their own use , but if they be uselesse , and of themselves have no fruite , but only , that they are fit to be abused , as useless pittes by the way side , and the brazen serpent , and a razor put in the hand of a childe , and images , they are to be removed , both subject and accident , for that they be uncapable of purgation , therefore they are capable only of abolition . it is not enough to say that wee may devise a good use for them , as we may use images to put us in remembrance of god , for we may never devise the use of a thing not necessarie in religion , when as we cannot devise the thing it selfe . but here we cannot devise the thing it selfe . yea , if the thing it selfe be good , and lawfully usefull . as the eating of flesh , yet if it be lesse necessary , for the life , then the edification of my brother . the apostles excellent rule , rom. . v. . must stand as a law discharging my eating ▪ no man for this or this m●at , which is lesse necessarie , ought to hinder the salvation of his brother , which is more necessarie , by destroying his brother for meat . for cleare it is , this or that meat , without which i may live , is of fa●re lesse necessitie comparatively , then the salvation of one for whom christ died . true it is also , if my brother be scandalized , and so his soule in hazard , if i eat any at all , in that case , the scandall is meerly passive , for though my brothers salvation be of greater consequent and necessitie then my temporal life , yet my totall abstinence from meat is a killing of my selfe and heynous murther , and so forbidden in the sixt commandement , and so a destroying of my own soule . and eating for conscience sake is necessarie , though eating of this or this meat be not necessary . but there be other things that are instruments of idolatrie and subservient thereunto , in a common and physicall influence , as a temple builded to the honour of a saint , and for the adoring of images , and for the reading and opening the word of god in the new and old testament , though in a corrupt way , these are not properly monuments of idolatrie . now the house or church , as such is no monument , nor uselesse instrument in worship , such as is a surplice , a humane holy day , for it hath , as such , being a thing of walls and timber , no other , then that very same physicall influence in worshipping either the true god , or a saint , that it hath in civill use , in our ordinarie dwelling , to wit , to fence our bodies , in religious , in naturall , in civill actions , from injuries of heaven , clouds , and sin . the adjuncts of the church , as crucifixes , images , altars , ravels , masse-clothes , and the like , are properly monuments , and instruments of idolatrie , because these are not necessary , as is the materiall house , nor have they any common and physicall influence in the worship , as the temple hath , yea all the necessitie or influence that they have in the worship , is only religious and humane flowing from the will of men , without either necessitie from our naturall constitution of body , or any word of scripture , and therefore they are to be removed upon this ground , because they are unnecessarie snares to idolatrie . object . this particular temple or house builded for saint peter , s. paul , s. cutbert is not necessarie for the worship of god , because other houses of as convenient use , and necessitie may be had , for the worship of god , and this particular house ought to be demolished as jehu king. . . destroyed the house of baal , and made it a draught-house , as the law saith expresly , deut. . . the graven images of their gods , shall yee burne with fire , thou shalt not desire the silver or gold that ( is on ) them ▪ nor take it unto thee , lest thou be snared therein : for it is an abomination unto the lord thy god. v. . neither shalt thou bring an abomination unto thy house , lest thou be a cursed thing like it , but thou shalt utterly detest it , and thou shalt utterly abhorre it , for it is a cursed thing . or at least these churches may be imployed for some other use , then for the worship of god , where they may bee snares . ans . we are carefully to distinguish betweene a law of nature , or a perpetuall binding morall law , which standeth for an eternall rule to us , except the law-giver himselfe by a superven●ent positive law , which serveth but for a time , doe loose us from an obligation thereunto , and a positive temporarie law . god saith in an exoresse law , of nature ▪ that obligeth us perpetually ( the sunne shall not be put to death for the sins of the father ) no magistrate on earth can lawfully take away the life of the son , for the sin of the father , for this eternally obligeth . yet saul was to destroy the sucking children of the amalekites for the sinnes of their fathers , but he had a positive temporarie command of god to warrant his fact , sam. . . . none can inferre that we are from this law , which was a particular exception , from a catholick perpetually obliging morall law , that magistrates are now to take away the lives of the sucking infants of papists . so this is perpetuall and morall , and warranteth us for ever to use all the creatures of god for our use . . tim. . . gen. . . . then we may lawfully use gold , silver , houses , all creatures for meats , except some particular positive law , or some providentiall emergent necessitie forbid us , as the ceremoniall lawes of the jewes forbidding the eating of swines flesh , and some other meats , were no other thing , but divine positive exceptions from the law of nature and creation , in the which god had created swines flesh , and all these other forbidden meats for the use of man , and so by the same reason , god hath ordained church and houses to fence off us the injuries of sunne and aire , in all our actions civill and religious , except that by a peculiar precept , he forbid the use of the house of baal , to the jewes , to be a typicall teaching to us of gods hating of idols and idolatrie , but not of our demolishing and making uselesse all houses builded to the honour of idols and saints under the new testament , except wee had the like commandement that the jewes had . these who oppose us , in this , can no more inhibite us by any law of god , of the ●se of a creature granted to us by the law of the creation , then they can interdyte us of the use of another creature , nor are we more warranted to demolish temples and materiall houses which have only a physicall and common use alike in all our actions , naturall , civill , and ecclesiasticall or religious , then of eating swines flesh , or of other meats forbidden in the cerem●nial law , and to answer to the argument , this or that materiall house builded to the honour of paul and peter is every way as necessarie in the worship of god ▪ as a temple builded of purpose for the worship of god , though another house may conduce as much for the worshipping of god ▪ as this , yea it hath the same very necessarie use , and physicall conveniencie , for the serving of god , that any other house hath , which was never builded for the honour of a saint , which i prove , . because no creature of god ▪ that is usefull to us , by the law of creation , is capable of any morall contagion to make● it unlawfull to us , but from the mee● will of god as the gold and silver , and idol houses of the false gods , and images of canaan are in●●●secally , and by the law of creation , as pure , and morally clean , as the gold and silver and synagogues of the jewes , and had their physicall and civill necessitie , the one , as the other had . but from whence was it that the jewes might make use of their owne silver and gold , and houses , and not of the houses , or silver and gold of the heathen gods and idols ? certainly this was from gods meer positive will and command , fobidding the gold and houses of the idols of cannan , and not forbidding the other , the adversaries can give no other reason : therefore they must give us the same positive commandement , for not making use of the gold and silver , and temples of the popish idols , and saints under the new testament , that the iewes had for refusing the gold and silver , and demolishing the temples of the heathenish idols of canaan . and if they say , th●● the very command that warranted the iewes to abstaine , from the use of the heathe●s gold and idol-temples , doth warrant us to abstain● from the use of the gold and idol-temples of papists . it is answered , we have no warrant from the word , but it shall warrant us as well to abstaine from swines flesh ; if it be replyed , every creature of god eatable i● good , and may be received lawfully ▪ tim ▪ rom ▪ ▪ i answer , so all gold , all silver all houses serving to ●●nc● off the injuries of heaven , and aire , are good , and fit for mans use , and now blessed in christ under the new testament , except you say , that it is not lawfull to make use of the gold and silver of a papis●● image , no● of crees of the papists fields that b●aret●●● fruit , for these also were discharged to the iewes , deut . v. ▪ ▪ and the reason why they ●ight not cut downe the t●●●● ▪ th●● be●●●● fruit , because these trees were mans life , deuter. whereas t●●●● that beare no fruit were to be cut down , as not so necessarie for mans life . now this reason is morall and perpetuall , and so are houses to sence off the injuries of the clouds a manslife ; except they bee forbidden by a positive law of god , and so necessarie as without the ●se of houses no worshipping of god can be ordinarily ; and therefore in the second place , as we use gold silver , tamples ▪ and materiall houses ( though abused to idolatrie ) because the lord hath created them for our use , his law of creation warranting us to use them , so can we not refraine from the use of them , though abused by papists , except wee have a speciall positive law to warrant us to refraine from the use of these necessarie creatures of god , so usefull for the life of man ; for according to the grounds of these against whom we now dispute , the garments of silke or cloth of gold , that hath covered popish images , the gold and silver of the popish images , though melted and dissolved into innocent mettall , the materiall temples builded to the honour of saints , are to be cast away and utterly abolished , as unlawfull to be used in any sort , for the jewes according to the law , deut. . . . might make no use of the gold or silver of the heathen-image , and achan brought a curse on himselfe , for the simple taking for his use , the wedge of gold , and the babilon●sh garment . now we have no law in the new testament to abandon the use of the creatures , for as cornelius was not to count that meat uncleane , which god ●ad cl●nsed , act. . . so neither are we to count silver and gold , and houses uselesse , which god in the creation made good , and usefull for our life , and therefore no morall contagion can adhere so to these creatures , as we are utterly to disuse them , as creatures cursed , because they were abused , except it can be proved that the abuse of them hath deprived us of the necessarie use , that they have by the law of creation ; for certaine it is , as the killing of the sucking infants of the amalakites was typicall , and tyeth not us to kill the young children of papists so was the disusing , or not using of gold , silver and houses , abused to idolatrie , typicall . and before i come to the second conclusion , an house for the worship of god is amongst the things that are necessarie , by way of dis-junction in speciè , not in individuo ; that is , a house is necessarie , in its physicall use , to fence off our bodies , the injuries of sunne , aire , and heaven , but not this house , for another house may serve the turne as conveniently . but some object then this , or this house dedicated superstitiously to the religious honour of a saint ought to be removed out of the worship of god , because by your owne confession . th●● individual house so abused is not necessarie . god may will be worshipped , without this house , though it never had been , in rerum naturâ . . from the worshipping of god in so superstitious a place , many truly godly are so scandalized , that for worshipping god in such superstitious and idolatrous places , they have separated from your church , conceiving that in so doing you heale the wounds of the beast ; it is true , it may be their weaknesse , yea but be it so , that it were their wickedness , that they are scandalized , yet by your doctrine , in things not necessarie you are not to doe any thing by which either the weake , or the wicked may be scandalized ; as is cleare in the eating of meats , rom. . ans . this argument may . be retorted against these who hold with us the same doctrine of scandal , for , without eating of swines flesh , my life may be preserved , and a malitious iew may be , and necessarily is highly scandalized , that i , who possibly am a iew converted to the christian faith , doe eat swines flesh before him , for he conceiveth me to be an apostate from moses his law , therefore i should abstaine from eating swines flesh before a iew , who out of malice is scandalized , by my doing a thing not necessarie , hic & nunc . but the conclusion is absurd : nor doe i think that many truly godly of the strictest separation doe stumble at our churches out of wickednesse . many truly godly and sincere refuse to come to our churches , whereas many scandalous , well lustered hypocrites , who knoweth nothing of the power of godlinesse , but are sitten downe in the scorners chaire are admitted to the lords supper , and as the former cannot be excused , so i pray god , that the latter draw not downe the wrath of god upon both kingdomes . . things not necessarie which actively produce scandall must not be only indifferent physically in their naturall use , as this or this house , but they must be indifferent both physically and morally , for the meats spoken of , rom. . at that time , were both wayes indifferent . . they were not necessary but indifferent physically in an ordinarie providence , both then and now , for ordinarily my life may be preserved , and suffer little losse by not eating swines flesh , or such meats , in case of extreame necessitie of sterving , if any could have no other meat , they might eat then , as the case was , rom. . because mercie is better then sacri●●● at alltimes . . these things rom. . were indifferent theologically or morally in their owne nature , . v. . let not him that eateth , despise him that eateth not : and let not him which eateth not , judge him that eateth , for god hath received him . . because v. . the kingdome of god is not meat and drink . sure , in moses his time , to abstaine from such meats , and eat such , as the lambe of the passeover , the manna , to drinke of the water of the rock , was worship , and so some part of the kingdome of heaven , but it is not so now , saith paul. paul clearly maketh them morally indifferent . cor. . but meat commendeth us not to god , for neither if we eat , are wee better ( morally and before god ) neither if we eat not , a e we ( morally ) theworse . now this temple or house physically is indifferent , and not necessarie for the worship of god , for men may be defended from the injuries of sunne and aire , though this house had never been in rerum naturâ . but this temple or house though dedicated to a saint is not morally indifferent , but morally necessarie , so as if you remove it from the worship , because abused to idolatrie , and give it in no use in the defending of our bodies from the injuries of the wind , raine and sunne , you iudaize , and doe actively scandalize the iewes , and harden them in their apostasie , and so this house though abused to idolatrie , is not indifferent morally , as the meats rom. . but the using of it is necessarie and an asserting of our christian libertie , as to eat blood , and things strangled , and swines flesh even before a iew , so to use all houses for a physicall end to defend our bodies from heat and cold , is a part of the libertie wherewith christ hath made us free . but ceremonies have no naturall and physicall use . the crossing of the aire with the thumbe , the keeping of a day religiously without warrant of the word , are not taught in the schoole of nature , and so are naturally not necessarie as this or this house , though abused to superstition is , and the adversaries that say they are morally indifferent , as good , and as spirituall ceremonies in kind and nature , may be devised in their place . but in all this dispute of scandall , we give , but doe never grant that the ceremonies are indifferent , wee dispute here that they are scandalous , and so unlawfull in their use , upon the principles of formalists ; whereas we judge them in their nature , because they have not god , but the will of men to be their father and author , to be unlawfull , and repugnant to scripture , because not warranted by either command , practice , or promise in scripture . conclus . . as some things physically necessarie must be abstained from , when the unseasonable using of them is a stumbling block to our weak brother , in the case of the morall indifferencie of the thing , as it was in the eating , or not eating of meats once forbidden by gods law , but then indifferent . rom. . . cor. . . for then it was true , ( but meat commendeth us not to god ▪ for neither if we eat are we the better , neither if we eat not , are we the worse ▪ ) so in the case of physicall indifferencie , but of moral and theologicall necessitie , when an evangelike law of christian libertie has passed a determination upon eating , or not eating ; then to abstaine from eating upon a pretended feare of not offending a weak iew , is actively to ●ay a sinfull stumbling block before a weak iew , and to harden him in iudaisme , and here using of such meats , and the affirmative , to wit , to eat is lawfull and necessarie , the things being now morally necessarie , not morally indifferent , where as before ▪ the negative , to wit , not to eat was lawfull and necessarie . hence to eat ▪ rom . cor. . before a weak iew , was unlawfull and an active scandall , the eating or not eating then of the owne nature being morally indifferent , and to abstaine from eating before a weak jew , col. . . . gal. . v. . . . gal. . . . . is unlawfull and an active scandall , because now eating is morally necessarie , and a standing in , and an asserting of the libertie wherewith christ has made us free . and upon the same ground , for the iewes , when the ceremoniall law stood in vigor , to make use of baals temple , for a synagogue to the worship of the true god , was unlawfull and against a ceremonial command of god , as was the sacrificing of the amalakites cattell to the lord , and the using of the silver and gold of the ca●●●●ites idols , deut. . , . ● . sam. . , , ▪ but when these things forbidden were in the case of morall indifferenc●● , as were certaine meats , rom. . cor. . and c. . they were not unlawfull ▪ by reason of any ▪ such ceremoniall positive commandement ▪ only by the unseasonable using of them ▪ before weak iewes , they were scandalous ; but these same idols houses , silver and gold now , when we are f●lly possessed in that libertie ▪ wherewith christ has made us free , are so to be used as the good creatures of god given to both iew and gentile now under the gospell , by the ancient law of creation , that now to abstaine from the use of houses , gold and silver abused to idolatrie and worshipping of either popish saints or idols , and the idols of pagans , upon any pretence of a ceremonial command , were to iudaize , and to betray our christian libertie , and the highest scandalizing and hardening of the iewes . for that is a mere ceremonial commandement which depriveth us of the use of things or creatures , that are naturally usefull to us , such as are houses , cattell , silver , and gold , upon the meere will of the supreame law-give● ; and upon this ground to disuse churches builded to saints by papists , is iudaizing , for the thing is not morally indifferent , as meats were in the case rom. . cor. c. . c. . but the use is morally necessarie for the asserting of christian libertie ; christ having made every creature of god good in its native use , for man , both houses , and gold and silver , as all meats are tim. . . . genes . . . . and having made all things new , revel . . . and given us a new spirituall right to them , cor. . v. . . . and therefore to take them from us , by any ceremoniall law , is to put us againe under the old yoake , from which we are freed through iesus christ , acts . v. . . and the houses , and gold and silver , though abused to idolatrie , doe now returne to their physicall uses ▪ of which the iewes , by a temporarie positive law , were interdyted , for the time of their in●an●i● , yea ▪ if we were interdyted of any creature of god , by such a law we might not eat of oxen and sheepe , that had belonged to papists , who are idolaters , for saul was never to use the cattell of the amalakites for common use , nor for food , nor for sacrifices to the lord : and it should bee unlawfull to melt the silver-images of papists , and convert them into money ▪ for the poore , or cups them into silver bowls or cups , for the lawfull use of the lords supper . i grant to sell images of gold or silver to these who use them , as formall idols is unlawfull ; as to sell a whore for money to these that should prosesse the buying of her for 〈…〉 lo●●i● , were to be accessarie to that harlotrie , especially seeing idols formally remaining so are , ex naturâre● , for no other end but for idolatris ; they have no necessarie physicall use for the life of man , sarre more , if they be the portraictures of the father , sonne , or holy spirit ▪ if they be of stone , or of any thing , that cannot be usefull for mans life , then must they be defaced and broken , le●● we lay the stumbling block of our iniquitie before others . now , if from any law of the iewes , or practise of moses , and ezechiah , houses builded to the honour of saints , silver and gold of idols , were to be made uselesse , in their physicall use , in the worship of god , or for our civill use , then were we , upon that ground , to dissolve the stones and timber of such a house , and to bray and stampe the silver and gold into powder , as these holy rulers did . people here fleeing from antichrist fall evidently in iu●ais●e , and make themselves , with the galath●ans , debtors to circumcision , and all the ceremonies of moses , which thing we condemne in the anti-christ . object . if we must abstaine from the use of no creature granted to us , by the law of creation , except we have the warrant of a positive ceremoniall law for it , then the romans were not to for , beare eating of such and such meats , before a weake iew , for feare to scandalize him for whom christ died , but this later is untrue : for by the law of nature , and a perpetuall law , paul would never , for meat , offend his brother : the law of naturall charitie will dictate this to us , without any positive mandate , we are not for a m●●thfull of meat ▪ the losse whereof is so small , to put the soule of our brother to so incomparable a hazard , as to be losed . ans . these meats ▪ rom. . and cor. . . were then indifferent , but they are not so now , when the gospell is fully promulgate , for we may not now to abstaine from meats forbidden in the ceremonial law , for feare to offend a weake iew , for our abstinence should harden them in their ●●beliefe , that christ is not yet come in the flesh . to make temples and houses dedicated to saint● , as indifferent now as meats were then ▪ and the argument were concludent ▪ but to demolish churches and remove their physicall use now were as iudaicall , as to forbeare to eat swines flesh . we are not to deprive our selves of the physicall use of 〈…〉 of this ▪ or this meat as thinking we are bound by any law of god to forbeare the use thereof , and especially we are not to doe it , as conceiving we are under the tye of a law given to the iewes , whereas we are under no such tye , or law , at all . but the disusing of temples dedicated to saints , that the adversaries plead for , deut. . is a totall renouncing of all use of them , & the places they alledge from the ceremoniall law doth conclude it : for the temples , silver and gold of the idols of can●an were altogether uselesse to israel . it was achan's sinne , that he tooke the babilonish garment , and the wedge of gold ; for any use civill or religious , though he should have bestowed these for any religious use , or the reliefe of the poore and indigent : yea , though it was scandalous to none , he having taken these privately and by theft , yet the very taking of them was a curse to him , and the whole camp of israel , for the totall abandoning of all use whatsoever of these houses , gold and silver , which in themselves , and by the law of creation were physicall , and in regard of that naturall use they had from their creator to supply our necessitie , can have its rise from no other totall and compleat cause , but from the sole positive will of god , discharging his people of the whole use of these creatures at all , as if they had never been created for the use of man , whether their use should be scandalous to others , or not scandalous . but by the law of nature , which , i grant , saith ( thou shalt not scandalize nor murther the soule of him , for whom christ hath died . ) the romans , rom. . and the corinthians , cor. were forbidden the eating of fleshes forbidden in moses law ▪ but with these two restrictions . they were forbidden not all eating of these meats in private , but only in the presence of a weak iew , and for the conscience of others , in the case of scandal , cor , . ( ) they were not by the law of nature that inhibites scandall , forbidden the totall use of these meats , in any case , so as they should make these meats utterly uselesse to themselves , or to any others . as the iewes were forbidden to make use of the canaanitish idols , gold and money : and of the cattell of the amalekites , either secretly or openly , either in the case of scandall given to others , or not given . and achan payed deare for his babilonish garment , and his wedge of gold , though he tooke it by theft . ob. . but the reason of the law , is the soule of the law . now the reason of the law , deut. . . why god forbade his people to take the gold or silver of the graven image , is l●st thou be ensnared therein . but this reason holdeth under the now testament , and is moral and perpetuall . the very mat●riall house dedicated to saints and idol● , by papists , is a snare to our soules ; if we shall worship god in them , or if we shall name the church from cutbert , giles , or the like , except we would say , as papists doe , that we are not now , under the new testament , so much ●●clined to idolatrie , as the people of the iewes were of old . ans . the halfe-reason or incompleat morall ground of the law is not the soule of the law : but you must take in all the reasons , the words of the text are these . thou shalt not desire the silver and gold that is on them , nor take it to thee , lest thou be insnared therein : for it is an abomination unto the lord thy god. v. . neither shalt thou bring an abomination into thine house , lest thou be a cursed thing like it . now what made that gold an abomination to the lord , more then all the gold of the earth ? it is of it selfe the good and usefull creature of god , no lesse then all the gold of the earth : nothing made it an abomination to god , but , if we look to the originall cause , there was a positive , free command of god forbidding israel to covet , or use that gold. the canaanites themselves , by the law of nature might lawfully have melted that same very gold , and made use of it , without sinne . . it is not a good reason , such a law had a mor●ll and perpetuall reason . ergo , the law it selfe is perpetuall and morall . it followeth only : ergo , the moralitie of that law is perpetuall . for all the ceremoniall laws had a morall and perpetuall reason : as the shadows had a moral substantiall ground in christ the bodie of all shadowes : but it doth not follow therefore the shadows and ceremoniall law in the letter must bee perpetuall : very often in the booke of leviticus , there is no reason given of the ceremoniall laws . but , be ye holy , i am the lord , that sanctifies you . this is a morall and perpetuall reason , that endureth to the end of the world , yet it is no due consequence : therefore all these shadowes and ceremonies shall indure to the end of the world , the reason is , because it is the sole positive will of god that maketh a temporarie concatenation between not eating blood , and not being cruell , and between sacrificing and being holy , and yet not being cruel is perpetuall , not eating blood temporarie . ( ) if things indifferent , as the eating of flesh , before a weak jew , rom. . be a snare to my owne soule and to the soules of others : i am to abstaine from these and the like . but that i must abstaine from the totall use of any creature that god has made usefull for the life of man , by the law of creation , as israel was to abstaine from the cattell of the amalakites , and to stamp in powder , and make altogether uselesse the gold and silver of the heathen idol-gods , is altogether unlawfull , and a very judaizing , and it s to make , as paul saith , jesus christ of no effect . object . . but at least we are to abstaine , for scandalls sake , from worshipping the true god , in these temples , and houses abused to idolatrie lest we lay a stumbling ▪ block before others , even as the romans and corinthians were to abstaine from meats , before such weake jews , as conceived these meats to be unlawfull ; seeing the losse of such meats and abst●nence , for a time ▪ was nothing comparable to the losse of one soule for whom christ died , so the losing of the use of a materiall house in a religious use ▪ so it be imployed to some civill use , and be not totally lost , is nothing comparable to the scan●alizing and i●sn●ring of the soules ▪ both of jewes and weake christians , which will certainly follow ▪ if we use temples dedicated to saints in gods worship . ans . it is true , the losse of the use of a materiall temple , is nothing comparable to active scandall , which is the destroying of any soule . but the refusing to worship god in these materiall temples because abused to idolatrie , were not only a disusing of the creature , without any warrant from god , but an open judaizing and an active scandall both to jewes and christians , though we should imploy the houses to civill use , for any externall conformitie with the iewes , when the thing is not indifferent , in religious acts , such as is the disusing of the churches , is iudaising : for should we now use circumcision and the passeover ▪ with an open , printed and professed intention to signifie christ already come in the flesh , and should make an open declaration against the iewish intention in these ordinances ; we should no lesse iudaize , then peter , who gal. . did only practise an externall conformitie with the iewes , with no iewish intention , sure he was perswaded that christ was already come in the flesh : yet was he justly rebuked , by paul , for iudaizing . for the losse of an house in a materiall or physicall use of it , i grant it is not comparable to the losse of a son. but the losing of it on a religious ground , is another thing . when the religious losse of the house is not indifferent , as was the abstinence from some meats indifferent then , but sinfully scandalous before a weak brother . ob. . but if the worshipping of the true god in these materiall temples , be no lesse an ensnaring of us in popish idolatrie , then the using of the gold and silver of the canaanites idols , then we are to disuse all worshipping of god in these houses , as well as they were : but the former is true , for we may be no lesse insnared with materiall houses , then they . ans . i deny the major proposition ▪ for the eating of blood , the taking of both the young bird ▪ and the damme in the nest , was an insnaring of the iewes to crueltie , through their abuse of the creatures , the use whereof god ▪ had made both lawfull and necessarie to them in the creation . the blood was the life of the beast , and the lord requireth in us mercie ▪ to our beasts life , whereas the tender mercies of the wicked are cruell ▪ prov. . . yet is it not lawfull for us to devise any way , we please , to keepe us from being snared in crueltie , for then upon the same ground , it were unlawfull for us to eat blood , contrary to the expresse word of god , rom. . cor. . . . tim. ▪ . . god by a positive and ceremoniall command hedged in the people of the iewes , from being insnared in idolatrie , and , by some ceremonies , taught them to detest all idolatrie : but it doth not follow , that we christians are to inure our hearts , from being insnared with idols , and to a detestation of idolatrie , by these same ceremonies that they were commanded , for then we were obliged to stampe the golden and silver idols , to dustand powder : and to cast the powder into the river as moses did the golden calse , deut. . . and behoved to drinke of that water , exod. . . chro. . . king. . . so it followeth no wayes , though the physicall use of a materiall temple , should insnare us to idolatrie , that we are therefore to disuse that house ; except we had the same ceremoniall command to warrant us , that the jewes had , and by this argument , you may bring us backe to observe all the ceremonies of moses his law , because all these ceremonies were appointed in the wisdome of god , either to keepe us from being insnared in some sinne , and to raise , in our heart , a detestation thereof , or to teach us somewhat of christ , of whom we be naturally ignorant and forgetfull . ob. . but at your first reformation of the church of scotland , your reformers , such as m. knox , and others ▪ demolished most of the fairest churches in that land , and for no other reason , but because they had been nests of popish idolatrie . ans . that churches in so farre as their use extendeth , farther then to the commodious propulsation of injuries of sunne and ai●e , be demolished , we can well allow , for these that were demolished by our reformers of blessed memorie ; nor so spacious and inconvenient for hearing the word of god and celebration of the sacraments , being ordained for masses , idols , for blind superstition , that the very length , breadth , height , beauty , and glory of them might redound to the glory of saints and idols , that it was reason they should be demolished in so farre as they conduced nothing for the physicall and necessarie end , for which churches are ordained under the new testament ; and thus farre we allow of the breaking of images , crosses , crucifixes , and all monuments of idolat●ie , so as the matter of all these , whether timber , marble stones , mettall of gold , silver , brasse , or the like to be imployed , for the necessarie use of mans life , but that all their superstitious forme and religious use be utterly abolished . as for the abolishing of bels abused in time of poperie ; because they have a necessarie and physicall use to give warning for the seasonable conveneing of the people of god , to the publick worship , i see no ground , for it , from deut. . or other places , but we must be necessitate to stampe to powder the very mettall of bels , and to render them not only uselesse in churches , but any other way tending to the good of mans l●●e . object . but num. . , . rayment and skins ▪ and vessels of wood taken from midian , though taken as spoyle were purified , and the gold and silver , brasse , yron , &c. were purified by fire , and not made uselesse , so the churches dedicated to mary , peter , and to angels , and sains , are not to be made uselesse , they may be imployed for the poore to dwell in ▪ but they can have no religious use in the worship of god , except we would heale the wounds of the daughter of babel . ans . i deny not but churches dedicated to saints , and in regard of their vaine and ostentive spaciousnesse unprofitable for hearing the word , may be imployed to civill uses for ordinarie dwelling ; but i see no ground how this can be according to the places cited by our godly brethren of the contrary minde except the churches were first purified , in some ceremonial way , as god prescribeth that the spoyle of midian be purified , which our brethren cannot say , except we would make our selves debtors to the whole law , for so the law was , num. . and so paul doth reject circumcision , gal . . and if it be said the necessitie of the poore requireth that these temples be not loosed , but imployed for the poore , as david in point of necessitie eat the shew-bread . i answer . the poore , as the case was , rom. . might eat swines flesh , and so ruine him , for whom christ died , which is absurd for their necessitie might require it . but certaine it is , davids necessitie was layd on him by the sixt commandement as an act of mercie in the point of starving , and if any poore iew were in the like case , i conceive it should have been scandalizing to that jew to eat swines-flesh , before another weake iew. providentiall necessitie may make that which is a sinfull scandalizing to bee obedience to the sixt commandement , but the will of superiours can make no such providentiall change as the d ▪ of aberdeene doe dreame ▪ but if the necessitie bee lesse then the necessitie in point of sterving , it could justifie the poore iewes eating of meats conceived to be against the law of god , as the case was , rom. . but that the church or house dedicated to a saint , should have no physicall use in the worship of god , to defend us from the injuries of sunne and heaven , and yet have the same use ▪ in common , for the poore to dwell in , wanteth all shadow of reason , for how can it be proven that the same physicall use in the worship is unlawfull , and yet out of worship is lawfull ▪ except there intervene some ceremoniall and religious purging of the house , by fire or some other way , which were iudaical under the new testament , for the necessity of the poor , is not like the necessity of davids eating of shew-bread : it s certain , that the necessity of disusing the creature in a physical usage , in the worship , must have a warrant in scripture , as well as the using of the same , in the same usage , must have the like warrant . object . . but bels are more hurtful to the souls of gods people , who are scandalized by them , then they are useful for the tymous and seasonable convening of the people , and therefore they may well be abolished , being lesse necessary , and necessary onely ad melius esse , for the better ordering of the worship of god , and not simply necessary for the being of the worship . now as the lord our god will have a lesser necessity to yeeld to any greater , a bodily necessity to give place to a soul-necessity ( the soul being more excellent then the body ) as is clear in that god would have his people to dispence with the lesser losse of the spoyl of the amalakites of their idols , gold and silver , that the greater necessity may stand , to wit , their not being allured , nor their teeth put a watering , and their heart to a lusting after the idols of canaan ; so would he have us to abolish the saints temples , the gold of popish images , the bels that are lesse necessary ( seeing the sun may teach as well as the bell ) for eschewing soul-dangers in laying stumbling blocks , both before our own souls , and others . answ . . it is denyed , that bells which have a necessary use , though onely for the better ordering of the worship of god , are any active objects of scandal , and the meer passive scandal taken at any thing not indifferent , but physically necessary , and so necessary , that without it sinful inconvenients of either wearying in the service of god , or sinful neglect should follow , is no sinful scandal given , but meerly taken . . there be two necessities of things , one natural , and first in that regard , another religious , and in that regard secondary ; the former necessity doth alwayes stand , except god remove it by some posteriour commandment . it s necessary , that adam and evah eat of all things that god created for eating . god ( i grant ) may remove this necessity in some , and command either adam to fast for a time , or not to eat of the tree of knowledge : so say i , warning by bells hath a physical necessity , the use of the temples in worshipping hath the like necessity , so have gold and silver a necessity . god onely , either by a commandment , or by an exigence of providence that standeth to us ( as in the case of a scandal ) for a command can remove the physical necessity , and inhibite israel to use such and such gold , as have been in use in the heathen idols , and may forbid to perform an act of obedience to an affirmative command in the case of scandal ▪ as he may forbid paul to take wages for preaching the gospel , though paul have some natural necessity of taking wages . but the church without a higher warrant from god , hath no power to restrain us in the necessary use that god hath given us . make bells and temples as indifferent and unnecessary as some meats were , rom. . and i shall yeeld the argument . . that the lord our god will have a bodily necessity as the smaller , to yeeld to a soul-necessity as the greater , is a ground not so sure , but it ought to have been proved , except by a soul-necessity , you mean a necessity of saving the soul , and not sinning against god , and oppose it to a mee● bodily necessity , including no sin in it ▪ then i shall grant the assertion , that the one necessity i● greater then the other . but otherwise , cateris paribus , other things being alike , i conceive it is contradicted by iesus christs saying , matth. . cited out of hosea , chap. . i will have me●●● , and not sacrifice : and here we must determine the case of scandal to the soul from the exsuperance of necessity to the body and life . the case falleth out , david and his followers are at the point of starving for hunger ( it may be a question if the presen● necessity be so great ) there being no bread for them , but the shew-bread , which by a ceremonial law of god , onely the priests should eat : if any of the followers of david out of a groundlesse scrupulosity of conscience should have taken pauls argument , rom. . and said to david ▪ i will starve rather ere i eat this bread ; for a divine law forbid● me ; and if ▪ thou eat of it , it shall be a scandal to ●● , and wilt thou for bread destroy him for whom christ died ? the apostle paul would not , for so smal a thing , as to eat swines flesh before a weak jew , in the case , rom. . destroy the soul of one for whom christ died , by laying before him a stumbling block , by his unseasonable and scandalous eating . i think ( if scripture cannot possibly be contrary to scripture ) this doubt might easily be removed , by answering the case was not alike with david in his hunger , and so in a physicall and naturall necessitie to save his owne temporall life , that by all probabilitie was in great danger , and these who being in no such necessitie , did eat such meats scandalous , and so distructive to the soules of weake ones , and having varietie of other meats to keep them from sterving , and so a meere necessitie of preserving the bodily life , if we compare one affirmative command of god , with another , may remove that which may be supposed a soule necessitie . and the reason is , because in the doctrine of scandall , which is more intricate and obscure then every divine conceives , god placeth acts of providentiall necessitie as emergent significations of his approving will , which are so to us , in place of a divine commandement of gods revealed will , and these providentiall acts of necessitie doe no lesse oblige us to morall obedience , then any of the expresse written commandements of god. i cleare it thus . there is an expresse law . it is s●● and unlawfull for david , or any man , who is not one of the lords priests , to eat shew-bread . but god commeth in , and putteth david in such a posture of divine providence , that if he eat not shew-bread , he shall be sinfully guiltie of violating a higher morall law of god , who saith , i will have mercie and not sacrifice . then david shall be cruell to his owne life , and sinne against the sixt commandement . thou shalt doe no murther . if he eat not , for not to eat , when you are in a providentiall condition of sterving , if you may have it , is to kill your selfe , and this providentiall condition doth no lesse oblige you to the morall obedience of the sixt command , then if god in the letter of the law should command you to eat . this fact of david was not done by any extraordinarie impulsion of the spirit , but by a constant chanell that providence ordinarily runneth in , according to which i , or any professor must be obliged to preferre a worke of mercie to sacrifice , that is , by which we are to give obedience to the sixt command , which is not to kill , even as without extraordinarie impulsion , i may absent my selfe from hearing the word , when i find going to church may indanger my life , for non-obedience to affirmatives , in a greater necessitie ▪ is ordinarie . and therefore christian prudence , with which the wisdome of god keeps house , prov. . . doth determine many things of scandall : and prudence is a vertue commanded in the word of god , for a wise man observes times , and so will he observe all other circumstances , yet there be rules here which standeth alwayes , and they be these . . comparing a physicall and meerely naturall necessitie with a morall necessitie ▪ if we yeeld to the physicall necessitie , and neglect the moral , we sinne against god , and may lay a stumbling blocke before others ; as to eat such meats , where the losse is small , and the necessitie of eating meerely physicall , and the eating be a scandall to the weake , we sinne and give scandall , the case is cleare , rom. . for eating , ( the case being indifferent , as it was , rom. . ) is a meere physicall necessitie , and not scandalizing a weake brother , is a morall necessitie . . rule , if we compare a greater morall necessitie with a lesse morall necessitie , the lesse necessitie must yeeld to the greater , a necessitie of mercie must yeeld to a necessitie of sacrificeing ; if david then should not have eaten the shew-bread , in his providentiall necessitie of samine , he should have been guiltie both of active scandalizing the soules of others in killing himselfe , and should have killed himselfe , and the lesse morall necessitie ceaseth , and is no necessitie , when a greater moral necessitie interveneth . . rule ▪ where there is a physicall necessitie of the thing , yet not extreame , and a morall necessitie of abstinence , we are to abstaine ; the jewes had a physicall necessitie of the babylonish garments , but not so extreame , in point of perishing , through cold , as david had of shew-bread ▪ in point of sterving for famine , therefore achan should have obeyed the morall necessitie of not touching the accursed thing ▪ and neglected the physicall necessitie , which if it had amounted to the degrees of necessitie of mercie , rather then obeying a ceremoniall command , such as was ( touch n●t the accursed spoyle ) ach●● might , without sinne or scandall , to himselfe or others , have medled with the spoyle . . rule . that which is necessarie , in speciè , in the kind , as to goe to church and heare the word , to come to the house of god and worship , may be , in individuo , in a particular exigence of providence , not morally necessarie , but the contradicent thereof morally lawfull . david doth lawfully forbeare to come to the lords house , if he knew saul may kill him , by the way . ● ▪ the things which we are to forbeare only for necessitie of scandall , and upon no other ground , these i may doe in private , if i know they cannot come to the notice of these who shall be scandalized , upon the ground of lesse physicall necessitie ; as rom. . beleevers , for their necessitie ordinarie , and for nourishment , might eat fleshes in private , though before a weak jew they could n●● ▪ because the sinne is not in the act of eating , but wholly in the scandall , and in the manner of the unseasonable doing of it . but these things which are morally not necessarie , because t●●●●bstance of the fact is against a law we are to forbeare , both in private , because they are against a law , and in publick before others , for the scandall . as achan sinned in taking the babilonish garment , though in private , and his sinne should have been more scandalous , if he had done it publickly ; now these we are upon no ordinarie necessitie to doe , but such as may incroach upon the hazard of the losse of life , in which case an exigence of providence , does stand for a command of non-murthering , had saul and his army been reduced to a danger of starving in a wildernesse , and could have no food , except they should kill , and eat the cattell of the am●l●kites , ● conceive , the lords preferring of mercie before sacrifice , should warrant them to eat of the amalakites cattell , yet would this providentiall necessitie be so limited , as it may fall out , that it stand not for a divine command ; for it holdeth in affirmative commands only , and . so positives as there must be , yea there can be no sin eligible by such and such a case , as lot sinned in exposing his daughters to the lust of men , to redeeme abstinence from sodomie . hence it is cleare ; we may not doe a lesse , nor counsell another to commit a lesse sinne , to eschew a greater ; as the jesuites wickedly teach . so tannerus , so turrianus and others who make a scandalum permissum , a scandall that a christian may hinder another to fall in , and yet he permitteth him to fall in it . but god hath a prerogative to permit sinfull scandals , men have no such power , when they are obliged to hinder it . the divinite of others seemeth better to me , who deny that the least veniall should be committed to eschew a greater sinne . . rule . there is a principle obligation , a lesse principle , a least principle . hence these three degrees issue from love , . god ▪ . our selves , . our neighbour : the love of god is most principle , and is the measure of the love of our selves : the love of our selfe is lesse principall , then the love of god , and so the obligation lesse . i am to make away , life and all things , yea eternall glory as devided from holinesse , and as it includeth only happinesse , rather ere i sinne against god ▪ the obligation to care for my owne salvation , is more principall , then my obligation to care for the salvation of my brother : for the love of my selfe is the measure and rule of the love of my neighbour . now because the obligation of caring for the soule of my brother is only secondarie , in compare of the obligation of caring for my owne salvation , i am not to sinne my selfe , or sinfully to omit any thing that is commanded me in a positive precept , to prevent the sinne of my brother ▪ yet hence it doth not follow , that a positive precept is more excellent , then the law of nature , which is ( thou shalt not murther , nor scandalize him for whom christ died . ) because though to care for the soule of my brother be of the law of nature simpliciter , yet is a secondarie obligation ▪ and may cease and yeeld , to a stronger obligation that tyeth me more principally to care , for my owne soule ▪ for though the command be positive , yet knowingly to sinne , by a sinfull omission , is no lesse a destroying of my owne soule , and so of the law of nature , in a higher obligation , then the other is . . the jesuits , and popish doctors , as they are of a large conscience in many things : so in the doctrine of scandall , to extoll obedience to men so high ; as we may doe things in themselves not necessarie , yea that hath no necessitie , but from the will of commanders ; and formalists in this conspire ▪ with them , even though from this doe flow the ruine of many soules : and though the sinfull scandalizing and ruine of these soules , flow from sinfull corruption of either ignorance or frailtie , or wilfulnesse or malice , yet the scandall ceaseth not to flow kindly ▪ from the pretended obedience to an unlawfull command , for the thing commanded having no necessitie ▪ but the will of man is unlawfull , and it is no good reason to say , men are scandalized through their owne ignorance and malice . ergo the scandall is taken , and not given , for these who were enemies to the truth , and were so scandalized at davids murthering of uriah , and adulterie , sam. . . as they were by him occasioned to blaspheme . certaine their actuall scandall was from their owne corruption . but what ? ergo , it was not also from davids murther and adulterie ? and ergo it was a scandall only taken by the enemies , not given by david ? surely it solloweth not . you may hence judge of the rule of lodo caspensis , a capucean . these ( saith he ) that doe a worke of it selfe indifferent , for a weightie cause , and use their owne right , ●tuta●tur suo jure , are excused from mortall sinne , as these who lett a house to whores , and publick usurers , that are not strangers , though they may commodiously lett it to others , they doe not cooperate with sinne , because the house it but a place , and extrinsecall and remote to the sinne . so christians taken by turkes for danger of their life , ( which is a weighty necessitie ) may furnish instruments necessarie for warre against christians because they doe a worke indifferent of it selfe , for a just cause : so may a servant convey his master to a whore , yea and make the bed for a concubine ▪ and open the doore , and if his master be to climbe in at a window to a whore he may lift up his foot , or reach him a ladder . why ? the servant ( saith he ) useth his owne right in doing a worke of it selfe indifferent , u●itur suo jure faciens opus exse indifferens , modo non placeat ei peccatum . a. but sure , all out jus and right that men have over their houses , and that captives and servants have to their masters and lords , is jus limitatum , a right ruled , limited ▪ bounded by the word of god , nor is the worke they performe morally indifferent , ( physically it is ) and captive christians , if for danger of their life , they may prepare necessary instruments of warre against christians , they may kill christians also : for what power the conquering lords have over captives to command them to prepare fire and sword , against the innocent witnesses of jesus christ , because they are such , the same jus right have they to command to kill the innocent . but for no cause the most weighty , can we choose either to shed innocent blood , or to co-operate with the shedding of it , nor to co-operate with the works of darknes , for it is shamefull that a servant may lawfully co-operate with , and thrust his master in at a window , to goe ▪ to a whore , the jus or dominion of masters to command , and the right of servants to obey is only in the lord. yea to kill a man is physically indifferent , for that is physically , yea morally without relation to any law indifferent , which is capable of lawfulnesse , or unlawfulnesse , according as it shall bee commanded of , or forbidden by god. but for a man to kill his son , is of it selfe such , certaine , if god command a judge to kill his son , it is lawfull for the father to kill his son , if the lord forbid abraham to kill his son , it is unlawfull for abraham to kill his son . and therefore caspensis hath no more reason to use the instance of captives preparing warre against innocent christians and of a servant thrusting his master in at doore or window to a whore , then of captives killing the innocent , or of servants breaking a house , and taking away the goods of a man in the night ▪ or of servants committing whoredome at the command of their conquerors or lords , the one kinde of action in it selfe is as indifferent and susceptible of morall lawfulnesse , and unlawfulnesse , as the other . and if the master doe co-operate to commit harlotrie in climbing in at a window to a whore , and to robbing , in digging thorow an innocent mans house in the night , to kill the master of the house , and to steale his goods , then the servant that co-operateth in these same physicall actions , and also diggeth thorow the innocent mans house and kills himselfe , is the harlot , and the robber , by cooperation and participation , no lesse then the master . the naked relation of a captive , and of a servant , cannot make the captive and servant innocent and guiltlesse co-operators , for then to sinne at the command of any conqueror and master , because i am in the condition of a captive and servant , were lawfull , though god forbid and inhibite me to doe , what i doe , by the command of my master and conqueror , for in so doing , utor meo jure , i use my right as a servant . for god forbiddeth me in what relation i be in , servant , or captive , to sinne , at the command of any , or for declining any ill of punishment ▪ though as weightie as the torment of hell separated from sinfull dispairing and blaspheming of god. now to co-operate with that which i know to be a sinne , is to partake in other mens sinnes , which is forbidden , as a sinne , tim. . . eph. . . but to runne with the theefe , and to helpe an arch-robber , prov. . . . is a consenting to his robberie and bloodshed . and to help any to digge thorow a house , or to climbe in at a window to incest , sodomie , buggerie , to fetch a beast to the master who rageth in the sinne of beastialitie , or to setch a young man to the master or conqueror to the sinne of abominable sodomie , knowing the master and conquerors minde is to co-operate to beastialitie and sodomie , is as high a measure of sinfull cooperating in these abominations , as for the servant to helpe up , or life up his master , to goe in , at a window to an harlot , for this is a consent to these sinnes , and a consent in the highest degree ; so to give a knife to a master , who seeketh it from his servant , to kill his father , mother , prince , pastor , is to consent formally to such horrible paricides , and therefore caspensis should have brought instances in bugrie , sodomie , parricide , when as he used softer names of fornication and harlotrie . . the non-necessaries , or such things as need not be in the worship of god , which do bring scandall , must . be such as are neither necessarie in speciè , nor in individuo , in kind , or in spece or nature , or in their individuals and particulars , as the whole categorie of mens devises , as . unwritten traditions — not necessary , not written . . humane mysticall , symbolical signes and ceremonies — not necessarie , not written . . humane holy dayes , crossing , kneeling to elements , altars , crossing , surplice , rochets , &c , — not necessary , not written . . this and this humane holy day , this crossing — not necessarie , not written . . these things are judged not necessarie , that are not necessarie by way of dis-junction , as surplice is not necessarie by way of dis-junction , for neither is surplice necessarie , nor any other white or red habit , that hath some mysticall religious signification , like unto surplice ; so kneeling to the elements is neither necessarie , nor any the like religious honouring of them , by prostration before them , o● kissing them . but , the things of the directorie for the publick worship , as many of them are necessarie , and have expresse warrant in the word , as praying , preaching , sacraments , praising , &c. so . some things that are non-necessaries in the individual or particular words , or things , yet are they not to be removed in their alternative necessitie , either this or the like though some be therby scandalized . because though they be not necessarie simply , yet are they necessarie by way of dis-junction , as that the minister say , either these , or the like words , for words to that sense are necessarie . so the order that the directorie prescribes in citing such and such acts of divine worship is necessarie either this way , or a way as convenient not different from this , for some order of necessity there must be . so the liturgie or service booke , what ever jos . hall say on the contrary ( as it is little that he doth , or can say ) though it should containe many things necessarie in speciè , in the kind , sit for the externall publick worshipping of god , yet because these words in individuo , in their particulars are not necessarie , is to be re●oved , because though all the matter were good ( as much of it is popish ) yet that booke in its structure , frame , style , grammer , methode , and forme is popish , and framed after the model of the roman missale , especially performed with the cursed authoritie of the councell of trent , under pius the fift , in all the masses , rubricks , epistles , gospels , &c. is scandalous , and a directorie in scripture words is better , and is therefore justly layd aside by the revevent assemblie , and honourable court of parliament , because there is scandall in words , in style and language , in divine worship . and these who will abstaine from practising of some things in the directorie , for feare of scandalizing others , must give reasons from the word that these things they forbeare , are neither necessarie simply , nor by way of dis-junction . because as i conceive , things neither necessarie in the same individuals , nor by way of dis-junction , are such non-necessaries as are to be removed out of the worship of god , for feare of scandall . and that any such non-necessaries can be found in the directorie , i doe not see as yet . ob. the people had the more opinion of dietie in the thing they adored the baser it was . none hath any such opinion of the crosse . ergo , it is no scandalous object . ans . all our divines hold , that heathens of old , and papists of late , worship images , as religious memorative signes of god , hooker with one dash of his pen , against the prophets and scriptures , acquiteth them of idolatrie , therefore the crosse may be adored , without any opinion of dietie in it . obj. be it true , that crosses were purposely appointed to ●●● adored , yet not so now . the jewes would not admit of the image of caesar in the church , yet they abolished it not , but admitted it in their coyne . the adored cross differeth as farre from this , as the brazen serpent that salomon made to beare up the cisterne of the temple , and that which israel adored in the wilderness , and the altars that josiah destroyid , as being meere instruments of idolatrie , and that which the tribe of reuben ●rected beyond jordan . salomon distroyed not the temple and idols framed only of purpose for the worship of forrains gods , because they stood now as forlorne , and did no harme . josiah afterward razed them for some inconvenients , yet god saith both these kings , in religion walked straightly . ans . . though the cross were first framed for no adoration ; yet we plead against the images and crosses of lutherans as not necessarie , in divine worship , and therefore to be removed , though never adored . . the people thinke baptisme incompleat without the crosse , ergo , to them it has the like necessitie , as water . . how will hooker prove never any burnt incense to the brazen serpent , but beleeved it really to be god ? that is his dreame , beside the text. . by this luther ●●● have their desire ; for actuall intention that images be lawfull remembrancers of christ , without intention of adoration , shall make images as lawfull teaching ceremonies , as hooker will have the sigue of the crosse . . we remove not crosses from coyne , no more then the jewes did the image of c●s●r . but wee agree with them . hooker being judge , in banishing them from the worship . . ezechiah then might have broken the old , and made a new brazen serpent , for a memoriall of the miraculous cure , so they had not burnt incen●e to it ; the remembrance of the old mercie should have been as good in the new , as in the old . but certainly the brazen serpent was not destroyed as brasse , but in all its religious use . it was not purged , but abolished . . if we may make images and orasses alike in shape , but dislike in use , in gods worship , we may bring in golden calves to the temples , and the image of dagon , and the sidonian gods , and altars such as josiah destroyed , so at their first moulding we imprint on them , chaste and innocent religious intencions and signification , and make them alike in shape , but dislike in use to heathen worship . but sure the calfe of egypt , and the calfe that aaron made , though like in shape , yet were dislike in use . . we read of no new inconvenients that the images and temples that salomon erected to strange gods , did in josiahs time , which they did not in ●●●ekiahs time , but that they were monuments of idolatrie in both ; it seemes that nooker would commend ezechiah , for not demolishing the images of salomons outlandish gods ; but then it was josiahs zeale without knowledge , that he demolished them . . we then might well suffer the images of jupiter , dagon , ashtarosh to stand before the people publickly , so they doe no harm● : and papists and lutherans say the images of christ and the saints do● no harme , when the pastors carefully teach the people , that there is no dietie● nor god-h●ad dwelling in them . . wee say the signe of the crosse is a meere instrument of idolatrie and superstition , and what ever good intention , or pious signification was stamped on it , at the first , by mens carnall wisdome and will zeale , it no more made it good , then if upon the image of dagon , you would found the like good intention and pious signification . . though ezechiah was commended by god , it no more followeth his omission in not demolishing salomons outlandish idols must belawfull , and a part of his upright walking in ●● matters of religion , then because david is commended , as walking uprightly in all things , save in the matter of uriah , that his numbering of the people , his revengefull attempt to destroy nabal and all his , must also be a part of davids walking uprightly before god. . salomon had a warrant for the brazen image in the temple , not to abolish it . but ezechiah had no warrant not to abolish the brazen serpent , after the people burnt incense to it , even suppose the people should , upon the exhortation of the priests , have desisted from burning incense to it . i see not , if images may be lawfull remembrancers to us , so we adore them not ; but the golden calves , the images that salomon made to outlandish gods , the image of diana , and all the heathen images that the word speaketh against should be brought into the christian churches , to teach us to flee , and eschew the adoring of these abominations , for we have as great need of ceremoniall and historicall remembrancers to teach us to eschew evill , as to admonish us to follow good . but the truth is , except we will be wiser then god , we need neither . obj. some things are of their owne nature scandalous , and cannot choose but breed offence as those sinkes of execrable filth which josiah did turne out : some things though not by nature generally , and of themselves , are generally turned to evill through a corrupt habit growne , and uncurably settled in the mindes of men , without the removall of the thing , as was the worshipping of the brazen serpent . but some , as the crosse though subject either almost , or altogether to as much corruption , are yet curable with more facilitie and ease . ans . objects sinfull and so intrinsecally scandalous are to be removed , as the image of jupiter , molech , both because sins , and and so not necessarie . . because scandalous , for the truth is , even sins ( if we speake accurately ) are not scandalous actum secundo , in regard of our corruption , our sinnes may sad the angels , but they are not properly scandalous to angels , and therefore every thing actively scandalous , as scandalous is to be removed . . how doth hooker prove that the vessels made for baal , are in their own nature more incurable then the signe of the crosse ? you may remove the superstitious intention and idolatrous use of any vessell , and turne it to a good use ; yet josiah burnt them to ashes . the like may be said of the groves which he stamped to powder , and cast in the brook kidron , and of the chariots five of the sunne , which he burnt with fire , and of the bones of dead men , not any of these , being of their owne nature more indifferent , and innocent creatures of god , were of their owne nature more scandalous , and more uncurable then the signe of the crosse . the like may be said of altars , and i pray are reasonable men , the priests of the high places of their own nature uncurable ? are they not capable of repentance , and curable by doctrine ? yet king. . . josiah slew all the priests of the high places . . teaching may remove evil customes , otherwise how should the gospell convert sinners , that are accustomed from the wombe to doe evill ? jer. . . jer. . . ephes . . . . . . tit. . . . therefore scandalous objects of the second kinde , are no more to be removed , then the signe of the crosse . . it is false , that scandalous objects of the third sort are more easily cured , except they be removed , for no humane prudence , when the signe of the crosse , and the brasen serpent , are sure , not necessarie in gods worship . and when men have , and so still may abuse them to superstition and idolatrie , can make these being now actively scandalous , to be not actively scandalous , as no ar● can make a pite to be no pite . indeed gods ordinances , because necessarie , may bee cured , from scandall by teaching . but it is gods only prerogative , by his commanding will to make a thing , not necessarie in his worship , to be necessarie , and to alter the nature of things , so as his command could have made the brazen serpent , to remaine a lawfull teaching signe , and no scandalous object , and only he might have forbidden the burning of incense to it . the ancient ignatius , or any had no warrant to make confession of christ before enemies and mockers , by gestures or crossing , paul did it not , peter commandeth confession to be verball , pet. . . , there be many ancient lawes , yea divine and apostolike constitutions acknowledged to be good , that the church hath layd aside . some things cannot be removed without danger of greater evils to succeed in their place . wisedome must give place to necessitie . seneca , necessitas , quicquid coegit , defendit . ans . . we know no necessitie to have , nor any danger to want such wares , as surplice , crossing , bowing to altars , to elements , which sure the apostolike church wanted , both in speciè , and in individuo . the like papists say for adoring of images , that hooker here saith , for surplice , and the like scandals . so doth the jesuit tannerus say , in . . to . , dis . . de religione . q. ● . dub . . quando dicitur adorationem imaginum non esse licitam , qui non est scripta . respo . ( inquit ) apostol● familiari spiritus instinctu quadam ecclesiis tradider●nt servanda que non reliquerunt in scriptis — inter hujusmodi traditiones est imaginum christi adoratio . quest . vii . whether or no to use the indifferent customes of heathen and papists , in the worship of god , be scandalous , we are altogether of this mind , that a materiall similitude between the truee church and the false , is not scandalous . because rome holdeth that there is one god , it followeth not , therefore it is unlawfull for us to hold there is one god. . there is a formall similitude , as because the heathen kill their children to molech , ergo , the children of israel should not doe so to the lord their god. m. hooker granteth there should be a dis-similitude betweene the true church and heathens in this , and the similitude ( say they ) is unlawfull . but . the adversaries draw us to a third dis-similitude betweene the true church , and the popish , and heathenish church , and this is a mixt similitude , that we should use indifferent r●tes and customes in gods worship , as crossing , new devised dayes , surplice &c. which are used by papists , and heathens . this say our adversaries , is not an unlawfull similitude , yea with edification and profit ( say they ) we may thus farre conforme with them . . this conformitie doth gaine them , not scandalize them ▪ say they . but we hold that this conformitie is unlawfull and a dissimilitude commanded . . it is expresly said levit. . . i am the lord your god , after the doings of the land of egypt , wherein ●e● dwelt , shall yee not doe : and after the doings of the land of canaan , whither i bring you , shall ye not doe ; neither shall yee walks in their ordinances . . ye shall doe my judgements , and keep min● ordinances , to walke therein , i am the lord your god. hence if god bee a god , in a peculiar manner , in covenant with his church , then may not his church take a rule of worship , and walking from other prophane churches and people , such as egypt , canaan , and whorish rome . there is an instance given in things of their owne nature indifferent , levit. . with the same argument . . ye shall not round the corners of your heads , ▪ neither shalt tho● marre the corners of thy beard . . yee shall not make any cuttings in your flesh for the dead , i am the lord. certaine a greater scandall cannot be , then that those who are in covenant with god , should borrow significant ceremonies of sorrowing for the dead , levit. . . yee shall keepe my statutes ? thou shalt not let thy cattell gender with divers kinde : thou shalt not sow thy field with mingled seed : neither shall a garment mingled of linnen and wooll come upon thee . hence there is a cleare opposition made betweene gods statutes . yee shall heepe my statutes , and the statutes of canaan . the can●●●●tes might weare garments of linnen and wooll , and and ●owe mingled seed . but deut. ● . . thou ( the israel of god ) shall not sowe thy vineyard with divers seeds : why ? le●t the fruit of the seed which thou hast sowen , and the fruit of thy vi●●yard be defiled . the seed of the nations was not defiled , though they did sowe mingled seed , ergo , the lord putteth some peculiar character on his people , by this , to distinguish them from other nations by giving these lawes to them , which did not oblige other natio●● . . wee make the papists and the heathen that have used white garments , in the worship of god ▪ and crossing in the sacraments , and the like to be our fathers ▪ where as wee are to disclaime them , and not to harden them so , as israel did egypt ▪ who said , yee cannot serve your god , except in our golden calves , by gods argument levit. , israel , and canaan , protestants , and idolatrous papists have one god , they have the same externall statutes , . what ●ve● is a professed way of being infected and sna●ed with the false religion of those who are at our doores , as egypt and canaan was to israel ; and papists to us , must be scandalous conformitie with them , and this argument is cleare , levit. . . yee shall not doe after the doings of the land of egypt ▪ wherein ye● dwell , nor after the doings of the land of canaan , whither i bring you ; ergo , the danger is the greater , that we dwell beside idolaters , and the publick practising of their rites , the more scandalous . . wee sadden the spirits of the godly , and lay a stumbling-block before the blind and weak , in that wee build jeriche again , and with our tongue we lick , and heale the wound of the daughter of babel , where as with our teeth we should byte it . . learned and godly cartwright , the author of the booke of discipline ; amesius and others have cited councels , as concil . braca . . decreed , that christians should not deck their houses with bay leaves , and greene boughs , that they should not keepe the first day of the moneth , because the pagans did so . and another councell , concil . african . c. . forbade christians to celebrate feast● , on the birth day of the martyrs , because pagans did so ▪ tertullian would not have christians to sit after they had prayed ▪ because pagans did so . . the mark and character of the beast is an externall discriminating note , of its owne nature , indifferent . yet to receive it , is a matter of plague● and wrath from god , rev. . ● . to these they reply . . those same ceremon●es ▪ because the sa●●● , which the heathen used , were not forbidden the jewes . but , th●se things ( saith m. hooker ) are not indifferent being used as signes of immederate and hopelesse lamentation , for the dead , and in effect , it is that which paul saith , thess . . ● . sorrow not as they doe , which have no hope . as deut. . . yee are the children of the lord your god , ye● shall not cut your selves , nor make you baldnesse between● your eyes for the dead , nor i●●● hence proven ( saith hooker ) that god did frame his people of set purpose , unto any utter dis-si●●ilitude with either egyptians , or other nations . ans . . ceremonies may be either the same . . in number . or . materially . or . formally and theologically . the first identitie and samenes is most proper . and whereas morton , and m. burges , would insinuate that god forbade these same ceremonies in number , it needeth no refutation . god never forbade things , physically , and by way of contradiction , unpossible . the same murthering of our brother forbidden to cain , the same in number , is forbidden in number , and individually to no mortall man , except the jewes had had the same heads , haire , beards , browes , that the canaanites had , the same ( i meane ) in number , this were to make the lawes of god a matter of laughter to men . . where as hooker would have god to forbid , not the same ceremonies materially , or an utter dis-similitude , but the same ceremonies of the heathen , with the signification which the heathen did put on them , contrary to scripture , as upon the cutting of their flesh , they did impose this signification , that they should sorrow for the dead , as those that have no hope . thess . . we see then . all the ceremonies of the heathen , as the cutting of the flesh , the killing of their children to molech . so they be formallized , and charactered with a signification according to the word of god , shall be lawfull . put then scripturall and lawfull significations , either of faith in christ already incarnate , or of christian conversation , as of moderate mourning for the dead , such as was in abraham , who mourned for sarahs death , and in our lord jesus , who wept for the death of lazarus ; and so the sacrificing of bullocks , sheep , rams , yea , circ●●cising and sacrificing of children to molech , shall not be condemned as a complyance , and symbolizing with the jewes and idolaters . nor can any say that shedding of blood to god , and killing of men must be now forbidden , i answered before shedding of blood , with this scripturall and lawfull signification , and as an indifferent means of the worshiping of god , is no other way forbidden in the first . bl● , then because it is not commanded in scripture . but this is no forbiding at all of worship , or of new positive meanes of worship ; so you . make it not a part of the word of god , and necessarie worship . . so it be materially indifferent , and be instamped with a lawfull and scripturall signification , as we suppose it to be . . nor doth the word any where condemne killing of men as a worship , except that i● commandeth it not as a worship , which we say , as it is a breach of the sixt commandement , it is forbidden as man-flaughter , but not as unlawfull worship . but then how will morton and burges justifie . circumcision which they say is lawfull , yet , so it have not a jewish intention , nor any necessitie or efficacie imposed on it ? it is a degree of murther , and why may not , upon the same ground cutting the flesh for the dead , launcing of the body with knives , the popish selfescourging be lawfull ? now the text signifieth no allowance at all of the rounding of the corners of the head , and the cutting of the body ▪ and how shall hooker prove that only heathenish and pagan-rounding of the haire , and cutting of the flesh , as they betoken mourning in a hopelesse manner for the dead were forbidden , thess . . divers of the pagans , amongst whom is phocillides and many others taught the resurrection of the dead , they might then sow their land with divers seeds , cut their flesh for the dead , yea , and observe times , be dismayed at the signes of the heaven , as the heathen . and what ever the pagans did in their worship , they might doe so to the lord their god , and doe all the judgements , ordinances , and lawes of egypt . canaan , turkie , of rome materially , even to the falling downe before bread , sacrisicing of beasts , cutting of the haire , &c. . what hooker meaneth by a dis-similitude , with the heathen of set purpose , is easily knowne . only in things wicked and unlawfull ( saith he ) or idolatrous , or against the law of god , we are to be dislike to the heathen , because it is said , yee shall doe my judgements , for he expresly denyeth that there was any danger of infection by reason of nearnesse to the egyptians , and canaanites , in these indifferent things , or that they were forbidden , because the pagans used them , they were unlawfull , though the pagans bad ever used them . ans . tannerus the jesuite saith , tom . . in . disp . de fide , spe . q. . dub . . abstinendum est ab omni speciè male pr●pter scandalum , ratio , quia scandalum tali cas● oritur ex vi actionis ipsius , non aliter f●r● quam si mala esset , then though the nations heathenish rites were not ill , yet being not necessarie to the jewes , and having appearance of ill , in that they are characters of the worship of strange gods , scandall must ref●●e from the using heathenish ceremonies , vi actionis , from the nature of the using of them , as if they were intrin●ecally ill . . if it were no more but this , they were so much the worse , and more scandalous ▪ that beside that they are intrins●cally evill , yet they are the statutes of egypt and can●a● , and not the statutes of the lord. so either these words must bee idly set downe , amongst whom yee dwels , and to which the lord bringeth you . or they must adde a degree of wickednesse to the sinnes that they were the sinnes of egypt , and of canaan , and so they are forbidden , both as sinnes , and also for the bare similitude , as the words imply , for god will not only have them to walke in right judgements , but also in his righteous judgements , because ●aith hee , ( i am the lord ) and ye shall not doe after such and such a way , because such are the doings and wayes of egypt , and canaan . ergo , though all were intrinsecally evill , that are forbidden of this kinde , they partake also of a farther degree of morall evill , in that egypt , canaan , and idolatro●s papi●●● doe these same things to their idols . hooker addeth . wee must be unlike to rome , not only in doctrine , but in ceremonies and govern●●●● , and especially government not commanded in the word , for all is papish ▪ though lawfull and agreeable to the word of god , whatsoever rome h●● received without commandement of gods word . ans . the●e is not required properly a conformitie in us with rome in doctrinals , as if rome were our rule , nor is the word of god properly conforme to the protestant religion , but the protestant religion must be conforme to the word . wh●●nesse is not properly like to snow or milke , but milke or snow are like to whitenesse . nor have we properly a 〈…〉 with papists in doctrine , they are not our patterne , nor wee theirs . . we do not plead for a government in all things to be commanded in the word , but to be warranted by the word , either according to command or promise , or morall practise , fo● the scripture is our rule , but . not in miraculous things . . not in things temporarie , as communitie of goods . . not in things literally exponed , as to cut off our hands and feet . . not in things of art and science , as to speake latine , to demonstrate conclusions of astronomie . . it is not properly our rule in circumstances , which are but naturall conveniences of time , place , and person , and such like . but it is our rule . in fundamentalls of salvation . . in all morals of both first and second table . . in all institutions , and wee conceive the government of the church to be a proper institution , to wit , it is a supernaturall ordinance , or helpe above nature to guide the church to a supernaturall happinesse , nor can the church be governed by the light of nature , or by the rules of morall philosophie , or civill prudence or humane lawes , as cities , common-wealths , and kingdomes , are . . it is a rule in circumstantials of worship : because some time some thing , as the lord , day is both worship , and a circumstantiall of worship ; but not properly a circumstance , in all these the church , as the church must ●●ir by the word of god. . what ever is in rome in physicall or natural circumstances is not by us judged popis●● . but what ever religious observance symbolicall signe , new worship , such as ●renging to bread , altars , humane festivals , surplice , and the like , that are neither things of nature , nor . things of prudence and civill policie , nor . miraculous things , nor . things of art and science , nor . meere circumstances , and yet are added to the worship of god ▪ not necessarie in themselves , not warranted by precept , practice , or promise in the word of god , we take to be devised by the wil of men , and if by papists , so much the more unlawfull , and may well be tearmed popish , as popish is contradistinguished from that which is ●ound and warranted by the word , and that which is not thus agreeable to the word , is repugnant thereunto , and either popish , or worse , or heathenish . hooker . the question is , whether wee may follow rome in orders , rites and ceremonies , wherein we doe not thinke them blamable , or else ought to devise others , and to have no conformitie with rome , no not so much as in these . ans . we never dreamed of such a question , it is as if one should have formed such a question to debate with moses , whither may we follow egypt and canaan in rounding the corners of our head , and cutting our flesh for the dea● , in sowing o●r land with mingled seeds , &c. or ought we to devise others the like , and have no conformitie with them , no not so much as in these ? now moses gave never leave to israel to devise either these , or any other the like . the question supposeth two things for granted , which are plainly false . . that if we may refuse popish ceremonies as scandalous , because papists devised them , that therefore the worship of god hath need of other symbolical and religious signes of the like nature , which we ought to devise . but the worship of god neither needeth these nor any phylactaries of that kind . . it supposeth , we doe not thinke the rites of rome blamable , this is a begging of the question , for both we blame them as positive religious rites beside , and so contrary to the word , and because romish , and so in a high degree scandalous . hooker . when reason evicteth that all such ceremonies are not to be abolished they answer , they doe only condemne ceremonies unprofitable , or ceremonies in stead whereof as good , or better may be devised , so they cannot get out of the bryars . ans . . who answereth so ? hooker should have knowne , that if the testament of christ warrant not ceremonies , they and all their kind are unprofitable , and to be abolished , whither they lay in the wombe of the mother of ●ornications , or be bastards of any other mother . . yea , we condemne all such ceremonies , because unnecessarie , as devised by the will or lust of men , for all necessatie and usefulnesse of positive , religious , and teaching observances is from the will of god. and when he saith , we condemne only all unprofitable ceremonies , wee are not in the briars , for he saith , his owne ceremonies are unprofitable briars , for we condemne them as unprofitable . chartwright , that godly and learned witnesse of jesus christ . from whom hooker would bring this answer , saith , popish ceremonies are not to be used to adorne the worship , when as good or better may be established . but he meaned never that as good positive symbolicall rites , without the word of god , can be lawfully devised at all , this should have been proven from cartwrights words . but ( saith he ) we retaine these , because we judge them profitable yea so good , that if we had either simply taken them cleane away or else removed them , so as to place others in their stead , wee had done worse . but who authorized them to sit judges ? the burden of proving them inconvenient lyeth on them . ans . . it is a proud reply . wee retaine popish ceremonies , because we judge them profitable , where as the question is not what the prelates ( who must bee called the church ) judge them to be , but what they are , for it is a farre other question , who should sit judges ( though we can prove christ never made prelates at all , and so he never made them judges ) and whether the ceremonies be profitable or not ? when prelates say , we retaine popish ceremonies , because we judge them profitable , it is to say , we judge popish ceremonies to be profitable , because we judge them profitable . for we say to retaine them , is to passe a law and a judgement that they are profitable . but our ▪ argument is against their judgeing them to be profitable and against their retaining them . might not pharisees say as much ? wee retaine the precepts and traditions of men used by our fathers , because , we judge them profitable : and who authorized christ and his disciples to judge the church ? the burden of proving them inconvenient , lyeth on the disciples . christ said their ceremonies were the doctrines of men , and so unlawfull : and the like argument bring wee against the ceremonies , and so they must be unprofitable . . if the church make , or retaine lawes beside , and without the word , they are under the burden of proving them to be profitable , for they affirme , and ▪ affirmanti incumbit probatio , for they ought to give another reason , of their lawes , then we judge ; we affirme , it is gods prerogative to say that . . if prelates should doe worse to have cleane removed these , or brought others in their place ▪ then must the prelaticall church be better then the apostolike church , for they neither had these , nor any in their stead , except they make us see that peter and paul dispensed the word and sacraments clothed either with lineing rochets , and crossing the aire with the thumbe , or then they adorned word and sacraments , with other the like mysticall rochets , or some merry toyes like crossing the aire with the thumbe , and if not , they did worse then our prelats , who raise bloody warr●s in three kingdomes , for such fooleries , and for an office , which of old , for shame , had no kinred nor house , but mans law , jus humanum , by their owne grant . but that ( saith hooker ) wherein the israelit●● might not be like to the egyptians and canaanites , was such as peradventure as had beene no whitlesse unlawfull , although those nations had never been , i would know what one thing was in these nations , and is here forbidden , being indifferent in it selfe , yet forbidden only because they used it . ans . this is not our argument , i am not to say , the only reason , why the lord forbade these rites , was because the egyptians and canaanites used them . but it is enough for our purpose , that god useth this reason , ye● shall not doe so to the lord your god. yee shall not doe after the doings of the land of egypt , or of the canaanites , deut. . . . see that then inquire not after their gods , saying how did these nations serve their god ? even so will i doe likewise , levit. . . . this is enough to prove that it is a strong argument , and gods argument to prove that a worship , that heathen useth to their gods , though in it owne nature indifferent , can not lawfully be given to the lord , it wanting all warrant in gods word , because heathens doe so to their gods and it is cleare to me , deut. . . yee shall utterly d●stroy all the places wherein the nations , which ye possesse , served their gods , upon the high mountaines , and under every greene tree . . and you shall breake downe their altars , and breake their pillars , and burne their groves with fire , and you shall hew downe the graven images of their gods , and destroy the names of them out of this place . . yee shall not doe so to the lord your god. . but unto the place which the lord your god shall choose out of all your tribes , to put his name there , even unto his habitation shall yee seeke , and thither shall you come . there is nothing more indifferent , then the place of worship ▪ yet doth the lord in these words yee shall not doe so to the lord your god , forbid to worship god in the place , where the canaanites worshipped their idols . and this proveth our point that rites used by heathen indifferent in their owne nature , as , place , stone-altars , hils , are not to be used , as positives with a new signification ( as our ceremonies have ) to the lord our god , because heathens have done so to their idol-gods . wee know the lord may have , and hath other reasons in the depth of his unsearchable wisdome , why he forbiddeth some things of their owne nature indifferent , then because heathen and wicked men doe so , as he forbade the eating of the tree of knowledge , a thing in it selfe indifferent , not for any such conformitie with wicked men . and hooker yeeldeth our argument to be concludent , when he saith , notwithstanding some fault undoubtedly thire is in the very resemblance with idolaters . then notwithstanding all that hooker saith on the contrarie , our argument is good . the rest of this subject is more fully and learnedly discussed by others , and therefore no more of this . peace bee on the israel of god , and to the most high dominion and glorie . amen . finis . notes, typically marginal, from the original text notes for div a -e isa . . . isa . , . psal . . . vel lubentes , vel vi attracti decreta dei se quamur necesse est . ille crucem sceleris pretium tulit , hic diadema . iuven. saty. . ier. . . rev . . . isa . . , ▪ notes for div a -e iob . . iob . . mal. . . notes for div a -e christ hath not instituted a mutable church government . some things morall , some things naturall in gods worship . circumstances either meerly morall , or meerly physicall , or . mixt . our physic ●● circumstances are all easily known and numbred . circumstances , and such and such circumstances the scripture teacheth not meer circumstances , but supposeth them . time and place of ceremonies need not be proved . . argum. to prove that the platform of church-government , is not mutable at mens will. act. . the scriptures way of teaching that indifferent things are alterable , is it self unalterable . , argum. the scripture shall not teach when we sin in church policie , when not , if the platform be alterable at mens wi●● . there is no reason why some things positive of church-policie are alterable , some not . . argum. . book , eccles . polic , pag. , . the place , tim , . . discussed . pauls cloak of lesse consequence , then positives of policie . bilson of perpetuall gover. c. . hooker of eccles . polic . l. . . arg. christ the head of hi● church i● the externall poli●y thereof . a promise of pardoning of sin made to the right use of the keys proveth discipline to be a part of the gospel . the will of christ as king , is the rule of the government of his house . hooker , eccles . policie , l. . , . things of policie , because lesse weighty then the greater things of the law , are not therefore mutable at the pleasure of men . basil . l. de fide. order requireth not a monarchical prelate . how the care and wisdom of christ proveth , that christ hath left an unalterable platforme in his testament , mr. prynne truth triumphing over falsehood , p , . . collat. roinal . cum , io. hartio . sect. . p christ the only immediate king and head , and law-giver of his church without any deputy heads or vicars , d. roinald . . d. . . arg. as moses and david were not to follow their own spirit , far lesse is the will of the church a rule to shape an unalterable government . da. dicksonus , expos . analyti . in epist , a● heb . c. ● . v. . pag●i , ari●●ont . vatablus in notis , tostatus in chron . . . . ista scriptura tam poterat fieri per angelos quam per deum . tostatus , q. . ibid. cornel , a lapide , com . . paralip , . . d●us ergo in tabula descripsittotam ideam , templi alioqui delincatio ● davide vix intelligi potuisset . degrees de templ . ded. p. . lavater , ex ●o quod , ●dificium et vasa secundum formam sibi ostensam facere debuit , significatur in ●ultu dei non secundum hum●nam ratio●●m , sed verbum dei agendum esse , quo patefecit quomodo coliv●lit . si salomon suas imaginationes fuisset sequitus templum aliâ form â construxisset , vasa aliter fecisset et plura quam deus prescripserat . ceremonials of moses his law , are of lesse weight then morals , but not of lesse divine authority . two notes of divinity ought to be in the new testament ceremonials , which were in divine ceremonies . eccles . policy , book . pag. . how moses doing all according to the pattern proveth an immutable platforme . gods care for us leadeth us to think he hath given us a better guide then naturall reason , in all positive morals of church-policie . theologia , atramentaria . book of eccles . polici● , . pag. , . the occasionall writing of things in scripture , no reason why they are alterable . papists pretend that things are not written in the word , because of the various occurrences of providence . horantius loc. com. lib. . c. . fol. . quaecunque audi●t , loqu●tur , & que futura sunt , annunciabit vobis , quasi dicer●● , quoti●s r●i occasio fuerit , revelabit vobis . quae ● re vestra esse viderit , suggerit , ac quoties revelare exped●e●it . l. . c. . fol. . sed quis non vide●● multa verbo esse tradita , quae ecclesiae solum memoriae , & mulius ●●mirum scriptis sunt mandata ? hooker , . book , pag. . . horantius , loc . catho . lib. . c. f●l . . turrian . to . de fide , spe . et charit . disp , . duo . . bell●rm . de verb dei non script . l. . c. . that there was no vnif●rm platform of government in the time of moses and the apostles , is no argument that there is none now . horantius , in loe . catholic ▪ l ▪ . c. . fol. ● . sanderus , de visib . monarch . l. . c. . ● . . malderus ▪ in . de virtu . theolog . q. . de object . fidei tract . de trad . q. unic . dub . . fundamentals were by succession delivered to the church , yet are they not alterable . the church of ierusalem as perfected in doctrine , and discipline , is our patern . acts . . mr. prynne , truth triumphing , &c. p. . mr. prynne , truth triumphing , p. . the indifferency of some things in the apostolick church , cannot infer that the government is alterable . ibid. ib. p. . mr. prynne , truth triuphing , p. , , , . the argument of moses his doing all to the least pin , in the tabernacle by speciall direction , considered . the ark of noah proveth the same . calvin , com. in gen. . . quare discamus per omnegenus impedimenta perrump●re , nec locum dare pravis cogitationibus quae s● dei verbo opponunt , hunc enim honorem haberi sibi , flagitat deus , ut ●um si●am●●s pronobis seper● . p. martyr in loc . nihil negligit fides , omnia pro viribus exoquitur , quaecunque scit deum v●lle : musculus moses fidem & obedientiam noah comprehendit , qua secundum verbum dei arcam construxit , vatablus hebraismus pro , quo fecit noah prorsus , ut ci preceperat deus . horantius in loc . catholic . l. . c. . so . ● constatcom plura dei spiritum post christi ascensionem ecclesiam do euisse , quorum , etsi a christo universal●m quandam , & in genere cognitionem habuissent fideles : non tamen in specie aut certè in numero , & singulariter unde universa fidei nostrae mysteria , & que ad religionem spectarent ( intelligit ceremonias ecclesiae ) omnia literis conscripta esse non sine igno ratione affirmare potest ( calvinus . ) mr. prynne , truth triumphing p. . hooker , . book eccle. pol. p . usher in his answer to the jesuits challenge of traditions pag. ● , . formalists acknowledge additions to the word of god , contra●y to deut . . & . . the same way that papists do . moses and canonick writers , are not law-givers under god , but organs of god in writing , & meer reporters of the law of god. papists say , that the chrch is limited in making ceremonies , both in matter and number , and so do forma lists . four wayes positives are alterable by god only . all things though never so smal , are a like unalterable , if they be stamped with gods authority ▪ speaking in the scripture . by what authority canonicall additions of the prophets and apostles were added to the books of moses . canonick writers how immediatly led by god. the characters of formalists , ceremonies , & papists traditions one and the same . book , eccles . pol. p. . pag. . what is it to be contained in scripture , and how far it maketh any thing unlawfull according to hooker . the fathers teach that all things in worship , are to be rejected that are no● in scripture basil . in ethicis , reg . cyril alex. glaphyro in g●●t . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys . hom . . in ioan. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . concilen ▪ tridenti . c. . sess . . synodus traditiones ●ine scripto , atque scripturam paripictat is affectu , ac reverentia suscipit ac veneratur . ibib. p. . it derogateth nothing from the honour of god in scripture . that he be consulted in the meanest things . hooker l. . p. . how things are in scripture . pag. . some actions super naturally morall , some morall naturally or civilly , others are mixt . some habituall reference to scripture is required in all our morall actions . book ● . eccl. pol. p. . . book . p. . works of superogation holden by hooker . tanner . in . to . disp . . de relig. q. . dub. . aquinas . q. . art. . quando dicitur adorationem imaginum , non esse scriptam adeoque non esse licitam in cultu dei respondetur . apostoli familiari spiritus instinctu quaedam ecclesiis tradiderunt servanda , quae non reliquerunt in scriptis ; sed in observatione fidelium per successionem : colloquio helv●tiorum ita . eckius , collat. . concl . . audet ▪ hen. linick disserit enim . cont. luther , zwinglium ) dicere deum in nostris imaginibus christianis nullam habere complacentiam : quis ●oe ei retulit , sacrae literae non contradicunt . whither our obedience in church-policy , be ultimately resolved in this saith the lord , or in this saith the church . two things in the externall worship . . substantials . . accidentals . the question who should be judge of things necessary or indifferent is nothing to the present controversie . . honour . . praise . . glory . . reverence . . veneration . . devotion . . religion . service . . worship . love. . adoration , what they are . two acts of religion , imperated , or commanded , and elicite ▪ raphael . to . ● . in . q. . art. . disp . vnica . honoring of holy men is not worship . obedience . adoration . the religious object , with the act of reverencing , maketh adoration to be religious ; but a civill object , except the intention concur maketh not religious adoration of a civill object . martyr , comment . in king. c. . v. . what worship is ? worship is an immediate honoring of god , but some worship hon●reth him more immediately , some lesse . a twofold intention in worship . de la tor. tom . . in . q. . art. . si quis inter●ellarit idolum dicens expressis verbis , jupiter , deus meus adjuva me , quamvis conarctur fingere istam invocationem , de●estans interius jovem , et omnes falsos d●os , vere idolatra esset , quia ab illis verbis in separabilis est significatio ex hibendi cultum divinum idolo . vncovering of the head , is veneration , not adoration . corduba , l. . q. . dub . . consecration of churches taken two wayes . consecration of churches condemned durand ▪ rati . l. . c. . eusebius , l. . c. . , l. . c. , . hooker . ecl . pol. . book p , . mr. hookers fancied morall grounds of the holinesse of churches under the new testament answered . the place cor . have ye not houses , &c. makethnothing for hallowing of churches . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the place , psal . . . the synague not gods house as the temple was . arg. . the negative argument from scripture valid . a morton defense of cere . gener . q ▪ . sect. . b burges , rejoynder , p. . c gregor . de valent. to . dis . q. . re● . ad . . obj . constat quandoquo dici non preceptum id quod adeo non est preceptum , ut sit etiam contra preceptum . not to command , is to forbid d morton gener . defe , c. . sect. , . e burges , rejoynder , c. . sect. . p. . of davids purpose to build the temple , how far it was lawfull . arg. . of additions . a basil . in morall . b hieron . in matth. . d cyprian epist . . e chrys . in tim. . f procopius , in deut. . g turtullian , de prescript adver . heret . h morton , burges , supra . c. , . p. . i duvallius , . delegibus , q. . art . . res . ad . . hoc tantum facito , id est , non offer as alia victimarum genera filios aut fili●s d●o , ut gentiles . k valent. tom . . disp . . q. . resp . ad . ▪ l vasquez , tom ▪ . in . desp . . c. . qui addit novum , non dicitur declinare . m bellarm. de pont . l. . c. . moses non alloquitur principes , quorum est leges condere ( et sic addere ) sed populum e●ius est obedire . n suarez de trip . virit . disp . . sect. . additiones non ▪ corrumpentes sed perficientes , non sunt additiones , dat● enim sunt a spiritu sancto . o ita cajeta . p bannes , in . q. . art. . non adduntur ▪ verbis dei ipsa dei verba . all additions , even these which perfecteth the word are unlawfull . p didocl . in alt . damasc . p. , . q vasqu . to . . in . disp . . cap. . respondetu● pontificem quidem nec extra generale concilium nec inill● posse statuere aliquid de fide quod non contineatur in principiis & articulis revelatis aut certissime ex iis colligatur . r vasq . ib. every morall act is to be warranted by the word . arg. . what is mans in worship is not lawfull . a zanchius , com. in hos . colligimus bin● omnes cultus qui non sunt ex deo , ex voluntate dei , ex cius verbo legeque desumpti , sed ex nobis aliisqite hominibus exeogitati sine dei verbo damnari . b pareus , humanum inventum . what is ours in gods worship , is unlawfull . scripture teacheth us us every practicall way . c rich. hooker , discip . book . p. , . , . . not all actions in man , but morall actions onely are regulated by the word . d eccles . , . . . luk. . thess . , , . helps of faith , and the formall object of faith are different . e sanderson in his sermon . f hooker book , eccles . pol. p. , . naturall reason is a part of scripture . iackson on the creed , . part. sanderson . what certitude of faith is required in all our actions of our daily conversation . tit. . . . the scripture a warrant for the morality of our acts of the second table , as for the acts of worship . many actions of the . table are mixt , and not purely morall , all the actions of the first table are purely morall . the contr●ry is the clear judgement of papists , as s●●rc● teacheth us , tom . de virt . et statu relig. l. . de superst . cap. . scriptura ipsa praecipit ●bscr●are vot● que qua tamen voluntarie non ex precepto promittuntur , et ratio naturalis dictat , non solum esse facienda bona praecepta , sed etiam esse utile , plura bona et honesta facere , quam prec●pta sunt . — und● etiam h●r●tici ipsi suos pe●uliares modos et ritus introducunt in modo colendi deum , qui non sunt in evangelio vel divina lege praecepti , imo nec ipsi inter se in bujusmodi ritibus comveniunt , &c. the iesuit speaketh of the ceremonies of lutherans ▪ and the prelaticall faction in england . what is beside the word of god in morals , is contrary to the word of god. a sanderson sermo . b morton burges supra . c paybod . par . . s. . p. . d d. iackson on the creed , l. . c ▪ . p. . the vanity of the perfection of scripture in essentials , not in accidentals . e giles widows , in his lawlesse kneelles puritan ( g ) bannes to . . . q. . art . . omne quod non est ex fide , idest , quod fit contra propriam conscienti●● est peccatum . f vasquez to . . . dis . . q. . art . c. . h vasquez to . . disp . . c. . i angelus verbo dubium c. . k corduba l. . q. . l navir . in cap. de penitentia dub . . n. . m vasquez to . . disp . . cap. . nec subditus dubius de justitia belli potest parere , quamdiu dubius manet . n adrianus in quod libet , punct . . ad art . . milites dubii cligerent sic partem dubiam & expo●erent se periculo injuste occidendi et praedandi non eundo tantum pecearent non obediendo . o suarez de tripl . virt . theol. tract . . disp . . sect. . p silvester verbo belli . . q. , c. . q gratian. d. . quest . . quod culpatur . r sanches jesuita cordubensis in decal . tom. . lib. . cap. . num. . whatsoever is not of faith , &c. how true . doubting condemneth . papists say the srcipture in generall is perfect , but not in particulars of worship , and so say formalists . w scotus , prolog . in senten . q. . ad art . . terminus praefixus [ theologiae ] quantum ad revelationem ▪ divinam est ●orum qu●●u●● in●sadra scriptura , sicut habetur ult . apocalyps . si quis ●pposucrit ad ista , apponet ei deus plagas quae contine●●ur in scriptura , & que possunt clici de ipsis x suarez de tripl . virt . theolog. tract . . disp . . sect. . ad perfectionem non est , quod omnia credenda contineat explicite , satis est enim quod contineat mysteria nostrae redemptionis , & substantialia fundamenta ecclesiae , cum mediis necessarijs ad salutem . y bellar. de effec . sacrament . cap ▪ . respons . ad arg. . christus ad plenum nos instruxit ( in scriptura ) de vcro dei cultu . bellar. respondet , id verum est de instructione generali , non autem de particulari . z vasquez tom. . in ▪ . disp . . cap. . nihil novi ( propositi ) statuere possunt , quod non pertineat ad pristi●um statum cujusque conservandum — pro libito ferre legem certe non licet . a bannes to. . in . q. . art. . ad . arg . . scriptura indicat nobis divini ●uminis sensum , non tamen in individuo , & in specie sed in communi & generali quadam ratione . b and duvallius in . thomae . tract . de legib . q. . art. . ad arg. . scriptura est sufficiens , quia ipsa omnia , tam ered●●da quam agenda impli●ite contineat , & propterea expresse ad ecclesiam tanquam ad columnam veritatis , tam in fide , quam in preceptis bene vivendi nos remittit . what is only negative in gods worship , cannot be commanded . opinion of sanctity & divine necessity , not essentiall to false worship . a morton , innocency of ceremonies generall defense c. . s. . b suarcz , to . de trip . vi●t . theol . tract . . dis . . s. . haec vero & similia ( traditionalia non scripta ) non adduntur scripturis ut fiant qua●i partes ●jus ( quod potest etiam censeri prohibitum ) sed adduntur ut cr●denda & servanda . the distinction of worship essentiall and accidentall of gods generall and particular will is to be rejected . a morton gener . def . cap. . s. . b burges treatise of kneeling . cap. . p. . a driedo de libert christ . l. . c. . ad arg . . non est in potestate legislatoris prout voluerit obligare ad mortale & veniale sed hoe provient ex materiaegravitate . b vasquez tom. . in . disput . . c. . neque enim in voluntate legislator is est obligare vel non obligare . a burges rejoynd c. . s. . p. . a suarez de relig . to . . de houest v●ti lib. . c. . n. . . b bellar. de esfic . sacram. l. c. . ad arg . . c suarez de tripl . virtut . tract . . dis . . sect. . d cajetan opusc . to . . tract . . e sotus de justific . l. c. . ar . f bellar. de verbo non scripto . g douna . l. . c. . h book p. . i sutluvius , de presbyt . c. . p. . k cyprian epist . . vnde ista traditio ? &c. si in evangelio praecipitur , aut in apostolorum epistolis , aut actibus continetur , & observetur divina et sanctahaes traditio . the distinction of divine and of apostolick traditions rejected . l beza an in loc . a burges rejoynder , cap. . sect. . p. . circumstances not positive religious observances as ceremonies are . a hogo grotius de jure belli , l. c. . n. . arg. . against humane ceremonies , because they usurp the essential properties of divine ordinances . b levit. . . exod. . . , . exod. . . . , . exod. . . cap. . . cap. . , , . cap. . , . a hooker , book . p. . a estius , , . dist . . s. . b palud . m. . d. . q. . art . . c cajet . in . q. . art . . d vasquez to . . de ado. disp . . c. . e ainsworth , commu . of saints . b burges rejoinder c. . sect. . p. . and in a treatise of kneeling , c. . q. . p. . c vasquez . p. to. . de ador . . c. . cum nos eas form as quibus deus apparuit d●pingimus , nolumus aliud quam bistoriam illam , & effectum ob oculos pon●re . d aquin. . q. . art . . ad . . et idco per aspectum hujus signi induccbantur in memoriam suae legis . a just . martyre dialog . cum tryph. ante medium . b irenaeus l. . c. . c epiphanius heres . d chrys . hom . . in gen. e ambros lib. . de abraham cap. . we owe subjection of conscience , collaterall only to the word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit worketh not with ceremonies . burges , rejoynder , c. . s. . p. , . ( b ) ammes , his fresh suit against ceremonies , ib. c suarez , tom . de legib . lib. . cap. . n. . praecepta ecclesiastica feruntur quatenus convenienti● sunt ad bonos more 's , ut res sacrae cum debito honore fiant ; consequenter vero interdum habent significationem moralem , quae homines excitat ad virtutem & spem gloriae . the place , matth. . touching traditions of the elders discussed . d janse●ius , concord . evange . p. . becanus the iesuit , in opusc . to . . de . analog . vet . et new test . cap. . q. . n. , , . reckoneth out three causes , why christ reproved all the traditions of the pharisees ▪ . because they sought vain glory in some of them , matth. . v. . . they sought gain of others of their traditions , matth. . . ● . they preferred some of them to weightier matters of gods law. ans . none of these toucheth the point in this text , because the tradition of washing hands , is reproved by christ for want of a lawfull author , and so the matter of it also was unlawfull ; for christ calleth it a doctrine of men . iv. arg. estius l. . ● . . p. b gregor ▪ de valent , to . . dis . q . pun . . s● effectus intentus superet vimmedii , erit superstitio . ceremonies magicall ▪ if the third commādment , command decency in its generality , as they say , then it must command decency in this , or this rite , as in surplice , crossing , &c. v. arg. iewish and popish ceremonies are professions of a false religion . arg. . d. ammes fresh suit . arg. . of religious kneeling . a rathael de la torres , or ▪ din. praedicat . tom . . in . tho. q. . tra . . disp . . b abulensis in levit . cap. . q. . c virgil. an. . et capiteante aras phrygio velatus amictu . d lod. vives com . in august . de civit . dei lib. . c. . e suarez . tom. . in . thom. q. art . . sect. . four things in adoration . f joannes de lugo , de myster . incarna● , dis . . sect. . n. . intention of worship not essentiall to worship . also to intend worship is essentiall to worship , as sincere and hearty ; ergo , ●● is not essentiall to worship in generall , as what is essentiall to the spece as such , is not essentiall to the general that com prehendeth that sp●ce . g field of the church , . book cap. . religious bowing of its nature , not by mans free and arbitrary intention signifieth divine adoration . a ioannes de lugo , de mystei incarnat , disp . . s. . n. . b suarez to . . in . q. . art . . s. . objection of suarez contending that intention of adoring is essentiall to adoration , removed . of the idolatrous worship of the iews and papists . the relative expression of god in the creature , no ground of adoring the creature . the iews believed not the golden calf to be really god. a bellar. contr . tom . . l. c. . b gregor . de valent. to . . dis . . q. . de idolat . punct . . c aquinas , par . . q. . art . . ad . . adorabant gentiles ipsas imagines ut res quasdans , credcutes iis in esse al● ▪ quid numi nis propter responsa quae daemones in ipsis dabant , & alios mirabilcs effectus . d vasquez , in . tom . . q. . disp . . art . . ver●ssimum est quod tradit augustinus gentiles pro dijs habuisse ipsamet simulachra , putantes in ipsis numen aliquod latere , cum illis responsa darent . e bellar. ibid. f abulensis , in exodus . g cajetan , in exodus . the adoring of images not forbidden by the ceremoniall , but by the morall law. a suarez tom . . q. . dis . . in . art . sect. . b bellar. to . . de relig . sanct . lib. . c. . the evasions of bellarmine and suarez answered . ( c ) joannes rotnaldus de idolatri● ecclesiae roman , lib. . cap. . ( d ) valent. ibid. ( c ) lindsey pretended bishop of edinbrough parth . assembly , pag. . a concil . triden . sess . . statuimus imagines in templis habendas & retinendas ijsquedebitum honorem & vencrationem impertiendam ; non quod credatur esse aliqua in his di vinitas , vel virtus propter quam sint colendae : sed quoniam honos qui iis exhibetur , refectur ad prototypa , quae illa repraesentant , ut per imagines quas osculamur , et coram qui bus caput aperimus & procumbimus , christum adorcmus & sanctos , quorum illasimilitudinem gerunt . papists did of old adore before , or at the presence of the image as a memorative signe , and yet were idolaters . two sort of signes . b vasquez tom . . in . art . . dis . . cap. . in imagine praeter ipsius prototypi excellentiam non potest esse aliqua virtus , cui cultus debeaturest enim in imagine solum irrationale & inanimatum excellenciae & sanctitatis exemplar , cui homo nequit digne sese submittere adoratione . c . synodus , quo scilicet per banc imaginum pictarum inspectionem , omnes qui contemplantur , ad prototyporum memoriam & desiderium veniant , illisque adorationem honorariam exhibeant , non secundum fidem nostram , veram latreiam . d arnobius lib. . gentes adorabans statuas , non quod as , aurum , argentum & similes statuarum materi● dij sint , sed quod corum , quae alias invisibiles sunt , praesentia per simulachra exhibeatur . e lactantius , de institut . ad constantium . lib. . cap. . non ipsa ( inquiunt gentes ) simulachra tim●nus , sed ea ad quorum imaginem facta , & quorum nominibus consecrata sunt . resp. lactantius nempe ●deo t●metis quod cos in caelis esse arbitramini , cur igitur o●ul●s in caelum non tollitis ? cur ad parictes lig●a & lapides potius , quam e● spectatis , ubi eos esse creditis . f act , . . g deut. . . isa . . . & . , , , . h concilium nicen . . qu●d si in recordationem atquc memoriam , ita quod salutari quâdam affectione in ipsa prototypa ferebantur ( catholici ) salutaverint & honorificè a●oraverint imaggines , non tamen ob id ill is latreiam exhibuera●t , aut divinam venerationem adscripserunt , absit haec calumnia . i concilium s●●●nense cap. . definit imagines debere adorari non quia in illis aliquid numinis creditur inesse , sed ob recordationem exemplaris . k concilium mogunt . cap. . pastores nostri populum accurate moncant imagnes non ad id proponi , ut adoremus aut colamus cas , sed ut quod adorare & col●re aut quarum rerum utiliter , — meminisse debemus , per imagines recordemur . l concil . mogunt . ib. sect. . codi●●m oculis perlustrans , cum ad venerabile & tremendum nomen , iesu devenerit , caput aperit , inclinatur , & suspirans in caelum oculos attolit , & ob id omni reprehensione & idolatriae suspicione caret ; siquidem non literas qu● vili atramento pinguntur , honorat , sed cogitatione & veneratione mentis suae ad eum honorandum & venerandum rapitur , cujus memoriam hae literae ei suggerunt . m alphons . de castro heraes . . denique adoratio ipsa , et si coram cruce fi● , meus tamen nostra ad id solum refertur quod crux ipsa repr●sentat . n thom. waldens ▪ de sacram . tom . . cap. . nu . . o grego . lib. . epist . ad secund. q. . p adrianus , de imaginibus , cap. . q concilium romanum sub stephano . et nos quidem non quasi ante divinitatem , ante illam ( imaginem aut elementa sacramentalia ) prosternimur , sed illam adoramus , quem per imaginem natum , passum , aut in throno seden●em recordamur . r suarez ; tom . in . disp . . sect. . ſ henriquez sum . theolog. moral . lib. . cap. . male quidam negant praedican ▪ dum populo , quod image christi si● adoranda . latreia . t cabrera , in . pag. thom. q. . art. . disp . . w azorius instit . moral . to . . l. . c. . x archangel . rubeo in . sent . d. . y jacob de graphijs , decisio . aur . p. i. l. . cap. . num . . vnamquanque imaginem , eodem cultu , quo illum cujus est image , verereremur . a raphael de la torres , sum . theolog. de relig . to . . in . q. . art . . disp . . q. . dub . . respondetur modus iste dicendi ( per accidens adorantur ) ●ic debet intelligi , idest per aliud , vel ( quod idem est ) ratione alterius ; hoc autem non arguit improprietatem adorationis , sed nega● adorationem excellentiae proprie & residentis in re adorata ; sic adoratur humanitas christi . see also bellarm. de imag c. . c. . neque dicendum eas impropre venerandas esse , quia quod non dicitur nisi improprie , simpliciter negari potest . diversevasions of papists touching the worshipping of images . b gabriel bi●l in can ▪ missae . lect . . fol. . c duran . lib. . dist . . q. . ● . . sed quia loqendum est ut plures , ideo commune dictum sic exponendum est , quod protanto dicitur imago sub ratione imaginis adorari eadem adoratione cum re , cujus est imago , quia ad praesentiā imaginis seu signifit rem●moratio rei , quam rememoratam adoramus , eadem adoratione ac si presens esset in se ▪ ●t ideo concedi potest quod signa et imagines adorantur . d greg. ● . de val●● . to . . dis . . q. . de idol pun . . e sept. syn. ar . . f l●●n . lib. . apol. syn. . ar . . g vasq . in . q. . ar . . dis . . c. . h g. bi●● in can . mis . lect . . fol. . i suarez tom . . in . quest . art . . disp . . sect. . qui visa pulchrae creaturae specie animo insurgit ad considerationem creatoris , & illum laudat acdiligit , non potest vere dic● landere ac diligore creaturam , etiam si presentia creaturae excitaverit a●●-rem creatoris ; ideoque tantum ( ●ic ) propter memoriam retinendae imagines . suarez is not content at the hungry and unproper expressione of durandus , mir●ndula , h●lcot . k gregor . de valent. to . . disp . . q. . de idolat . punct . . cum autem per idem officium & motum animi veré etiam dicimus honorem exhiberi imagini , verbo , illi exhiberi , hoc sub est , nos prototypon ex imagine cogitantes , coram ipsâ actionem honorificam proinde ac si prototypon similiter esset praesens , exercentes , velle prototypi excellentia protestari , adcoque de ipso excitare opinionem excellentem , ut est quodammodo , nimirum relative in imagine suâ . what need we dispute ? to give that externall knee-worship to bread , which we would give to christ substantially and personally present , is to adore bread . l bernar. puiol . de ador . disp . . sect. . quarto colligitur contra durandum ipsas imagines proprie adorari . m azor. instit . moral . tom . . lib. . c. . . distin . n vasquez ut supr . dis . . per totum . o joannes de lugo , de myst . incar . disp . . sect. . n. . p ibid. disp . . sect. . n. . joannes de lugo , ibid. q suarez , part . . to . . disp . . sect. . actus [ adorandi ] respectu prototypi est proprie latreia &c. respectu vero imaginis est inferior veneratio . . distin . r burges , lawfulnes of kneeling cap. . p. , . s p. , . t p. , . w edward , . book of engl. serv . rubr . . x joan. giseniue in ●uo patisi●o , disp . , n. . y didocl . in altari damasc . hospinianus de originc festorum christian . contra . gretser . profeste corporis christi , fol : . . arca non est bab●●a pro d●● vivente , — nec propterea adorata . so answereth molinaus in his buckler of faith of images , sect. . and fran. whites way to the church , cap. . pag. . z weames . volumn of the ceremon . law , cap. . pag. . the place ( worship at his footstool ) discussed . a arias montanus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b musculus . c calvine comment . in psal . . . d junius , annotation ibid. lyranus a dorandam deum aute arcam , non ipsam arcam . tylenus in syntag nat . de preca . disp . . th . . nu . . particula . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notat idem quod versus . vatablus adorate ad scabellum , i. e. in templo ante arcam . e gratian de conser . dist . . cap. . prayer may as lawfully be given to the creature as adoration . there is a prayer made to the image of the face of jesus written in linnen , salve sancta facies nostri redemptoris salve vultus domini imago beata , — nos deduc ad propria ● felix figura , ad videndum faciem qua est christi pura . f concilium tridentinum sessione , . g raphael de la torres in . q. art . disp . . dub . . eusebius , lib. . de praeparat . evang. teacheth us , that rudiores tantum ad ligna & lapides respiciunt , sapientes autem ( gentiles ) voluerunt deum & dci virtutes sensibus nostris per imagines nobis familiariter deferri . they made images books of god. athanasius in orat . contr . idolat . dieunt philosophi statuas quidem non essedcos , sed simulacbra deorum , ideo baberi ut dys sub istis imaginibus respondeant . h suarez , in . tho. q. . art . . disp . . sect. . * o crux ave . we may pray to images and the elements in the supper , as well as we may kneel to them . i suarez de tripli . virt . & supr . dis ▪ . sect. . pag. . k antonius capellus , adversusprimatum regis , angliae contrav . . cap. . l vasquez to . part . . q . art . . disp . . cap. . m suarez tom . . in . q. . art . . disp . . sect. . si tantum coram imaginibus adoratur deus , hoc multum derogat imaginum venerationi , nam ●x eo non tantum sequitur imagines [ clementa sacramentalia ] minus coli , quam exemplaria , sed etiam sequitur illas non coli omnius , — sed exemplaria tantum . n vasquez , tom . . part . . q. . disp . . cap. . nam iconomachi qui ad solam recordationem imaginibus utuntur , ante illas genu● a non flectunt nec se prostemunt ; sic enim ipsas not● exteriore adorarent , sed erecti absque ullo corporis gestu , qui reverentiam indicet , ●oram imagine exemplaris recordantur , & ipsum spiritu solum adorant . o gregorius mag. l. . epist . . if these be his epistles . p vasquez ibid. hee who adoreth a saint ( saith ioan. d● lugo de myster . inincarnat disp . . sect . . n. . ) for friendship and grace which hee hath arguitivè , by consequence hee worshipeth god of whom the man hath grace , yet it is not needfull that he formally adore god , and in recto in so doing for he may honour the saint and not formally honour god , for the saint and god are two divers objects . answ . this proveth our point , that when i adore an image , intending to adore god , some ●oule-adoration adhereth to the image , and that is a taste of gods proper glory given to a stocke , or a stone . q ioan. de lugo . de myst . incar . disp . . sect . . n. , , . & seq . respectus imaginis est quasi materialis & inanimatus , quia sic ap●rimus caput imagini , ut per illam actionem nihil velimus imagini dicere aut significare , sed soli exemplari , ad quod dirigitur ille actus pro ut significativus & prout civilis communicatio ; & ideo respectu illius solum videtur esse actio animata . de lugo ibid. hoc enim esset stultum mendacium , quia absoluté loquend● meliores sumus nos quam imago sancti petri. and conforme to this the seventh pretended and bastard councell calleth them halfe holy , and halfe true , halfe false worshipers of god , antonius capellus citeth it , advers . prim . regis anglia , c. . who will have images to stand onely for memorialls , but not to be worshipped . concil . seventh art . . p. . qui vero dicunt su●●icere usum imaginum ad memoriam solum , non vero ad salutationem ●as habentes illud quidem recipientes , hoc vero re●icien●es , s●miprobi quadantenus , & falso v●ti [ ut ita dicam ] deprehenduntur . answ . r de lugo ibid. . imagi●s vere cedo exterius , daudo illi meliorē & superiorem lo●um honorifice eam tracta●do . s orat. . d● imagin . t . synod act . . x iuo . part . sui decret . c. . y nicephorus hist . lib. . c. . z nicephorus hist . li. . c. . lib. . c. ● . a lib. . c. . b canisius lib. . de beata virgine , c. . divers fables touching images . c s●p . . d de idolo vanit . e euseb . lib. . c. . f august . contra adamant c. . g gregor . mag . epist , ad serenum massilien sem lib. . ep. . h voetius in desper . caus . papat . lib. . c. . sect . . i sympson . century of the worshipping of images , p. . k pet. molin●us buckler of faith of images , sect. . pag. . l bellarm de scrip . in chron. m genebrard ●hron . an . . p. . n barronius an. . observe that aeneas sylvius epist . . saith , ante ▪ nicenam synodum unusquisque sibi vivebat , quemadmodum sibi visum est , & paro●s respectus ad romanam ecclesiam ●abe●atur , a metropolitan bishop , a step to the popedome , was first created here in romes car●bage , constantin●ple , antiochia . o pontific . p paulus diaconus lib. . q bergomensis lib. . r synod franckford . s aventinus lib. . t hincmarus cap. . contra iandu●●ns●m . w vrspergens . in histor . x hincmarin . archiepiscopus remorum c. . cont . hincmarin . ●andunensem episcop . y eccius in e●chirid . z hospin . d● orig . imag . p . a calvin . justit . lib. . cap. . sect. . b iosephus antiq lib. . cap. . c euse● . bistor . lib. . cap. . d epist . plinii . ad imporat trajan . e euseb . histor . lib. . cap. . f bucol● . in alexand. severo . g symson . century cap. . h justin . martyr . in dialog . cum . trypho . & apolog . . i tertullian . apo . cap. . k magdeburgens . cent . . cap. . l apol. . . . m clemens alexand. in paraenetico . n in s. stromat . o catolog . testium veritat . lib. . pag. . p hospinian . d● origine imag . cap. . pag. ▪ q iren●us , l. . cap. . a cyprian cont . de ▪ metrianum . . b origen . cont . cel . sum . l. . c athanas . advers . gentes . d jewell against harding . art . of adora● . pag. , . e epiphanius lib. . cont . collyridianos . [ f ] idem ibid. ( g ) lactantius , institut . l. . cap. . etenim hominis imago necessaria tum videtur , cum procul abest , supervacua futura cum presto est , dei autem cujus spiritus ac numen ubique diffusum , abesse nunquam potest , semper utique imago supervacua est . the arguments of the ancients against images . h lactantius lib. . cap. . i ib. cur ad parietes & signa , & lapides potissimum quam illo spectatis , ubi cos esse credatis . ib. instit . div . l. . c. . k instit . l. . c. . l ibid. m instit . l . c. . n instit . l. . c. . o instit . l. . c. . p ibid. q instit . l. . c. . r ambros . officior l. . cap. . u chrys . l. . epist . . x tertullian apol et c●nt . valent . y eusebius hist . ec . l. . c . z origen cont . cles . l. . c. . a sozomen l. . c. . b euseb . in vita constan . l. ● . c joan armitants in explan●●io can . concilii gangren d tertull. lib. de idol . plutarch in vitae numae non dum ingenia grecorum atque tuscorum fingendis simulachris urbem inundaverunt , ita tertullian , apol. c. . ( f ) euseb . hist . eccles . l. . c. . f nicephorus l. . c. . g euseb . l. . c. . h sozomen tripart . histor . l. . c. . i otto phrisingensis l. . c. . k nicephorus l. . c. . l hospinian d● orig . templo cap. . pag. . m arnob. cont . gent. lib. . n ib. lib. . & lib. . a euseb . caesariens . epist . ad constantiam augustam . b hycron . cont . vigilantium , ad riparum presbiter . c ruffius hist . eccl . l. . c. . d ambro. in cap. . epist . ad rom. e ambros . offices l. . c. . f ibid. g ibid. h aug. epist . . i aug. de doct . christi . lib. . c. k de civit. dei l. . c. . l de civi● . dei lib. . c. . m august . in ps . . a august . in psal . . b chrysost . hom . . in math. c idem homil . . in math. d idem hom . . in mat. e hom. . ad pop . an . f in . c. is . g damascen de imagin . orat . . h gregor . lin . . ep . . perlatum est ad nos , quod inconsider●to zelo succensus sanctorum magines sub bac , quasi excusatione , ne adorari debuissent , confregeris , & quidem , quia cas adorari , vet●isses omnino laudamus , fregisse vero reprehendimus . k fran. whites way to the church , ch . , sect . . p. . l hospinian de origen imag. p. . m catol . test . veritat l. . p. . n greg. mag . lib. . ep . . o greg mag . lib. . dialo . p beda l. . c. . ad peragenda nostrae salutis mysteria nullum penitus officium habere n●scuntur . q beda l. . c. . adorare , salutare , colare , inhibemur pene in cunctis scripturae locis . r idem . l. . c. . ſ idem l. . c. . idem l. . c. . t ibid. w cod. l. . tit . . leg . . theodos . valentinian u lib. . cap. ● . x ephrem . secunde . y damascen de fid . orthod . l. . c. . z gretser . lib. . de ●ru● . c. . a ioseph lib. . c. . b hulcot in lib. sup . lect . . ioan. pic. mirandula conclus . . c peresius ajala de trad . pag. . de imagineque scripturam neque traditionem , neque communem sensum sanctorum , neque concilium generalis determinationem , neque etiam rationem adducunt . d gabriel biel in can. lec . . c d●cret . . dist . . c. . grego . d doway men , annot . sam. . . the blinde and the lame shall not enter in the temple . e alexand. alens . . p. q. . art . ult . f durand . l. . dist . . q. . g cassand . in consultatione ad ferdinandum & maximilianum art . an. . h concil . constantin●polit . an. . of . bishops . yea , this same second councel of nice , and the seventh epistle to the synod , condemneth nestorius of idolatry , and condemneth the arians as idolaters , who worshipped christ whom they believed to be a man onely : and athanasius , contr . arian . orati . . and nyssenus in laud. bas . and nazianzen , orati . . say . to adore a creature , though in the name of christ or god , is idolatry . a platina in vita marci . papae . b hospin . de orig . perogimatio . pag. . c symson , treatise of images , p. . d genebrad . in chron. l. . anno . e bellarm. de imag. l. c. . f suarez in . part . thom. q. . art . . dis . . sect. . g sanderus l. . de imag . c. . h alanus dial . c. . i naucl● . in chron. vol. . gener . . k sabellicus l. . enead , ad . . l blandus decad . . l. . m annonius in annalib . francorum . . anno. n abbot vspergens . in chron. anno . o charles the great of images . p aventinus , lib. . annal . a vspergens . in chron. anno . b eginradus in vita caroli magni . c cassander in consul . ad ferdinand . & maxmilian imp . d simson , treatise of images , pag. . e lorinus in art. . ver . . serpentem . conflari●jusfit non quod adorari vellet , nam postea confregit . f catol . test. verit. lib. . pag. , , . g caroli . lib. . cap. . h carlo . lib. . c. . i caro. lib. . cap. . caro. lib. . cap. . a white against fisher , p. . b matth. . , . cor. . . gal. . . act. . . ps . . . . . . . . . . . . . . . . . c ambros . epist . . d gregor . in reg . l. . cap. . e augustine on these words , he that receiveth you receiveth me . f chrysos . on these same words a athanas . cont . arria . orat . . b basilus de spir . sanct . cap. . c peresius aiala in trad. . de imag . d august de ●era relig . cap. . e idem epist . . f conc. trident. sess . . g damasceu . l. . c. . h nicephor . in dial . constant . de imaginibus i suarez in . part thom. to . . q. . art . . disp . . sect. . k vasquez in . part ●om . . disp . ● . cap. . god not in the image as in a place . vasquez will have all things to be adored . joan. de lugo proveth the same by four reasons . a cajetan . . q. ● . art . . ad . . b leontius in dialog . . cont . judaeos . vt r●fertur in . synod . falsa act . . c joan. de lugo de myster . incarnat . disp . . sect. . n. . , . d leo. . serm. . de nativita abstinendum ab ipsa specic offi●ij . e salmeron in tim. . disp . . f alex. al●n . . p. q. . memb . . art . . sect . ● . g albertus dist . . art . . h bonavent . art . . q. . ad . in contrarium . i martuinus de ajala tract . de trad . . par . k abulens . deut. . q. & . l carol. lib. . cap. . m ibid. n carol. l. . cap. . a carol. l. . cap. . b carol. l. . cap. ● . c l. . c. . l. . c. . d l. . c. ● . e symson treats of the worshipping of images , pag. , . f concilium eleherio , cap. . placuit in ecclesiis picturas , non esse debere , ne quod colitur , aut adoratur , in parictibus pingatur . g ca●us line . cap. . h surjus tom. of concell . an in can . . cont . eliber . i sozomen l. . c. . b nicephor hist . l. . cap. . c prov. . ● . eph. . . ● thes . . . thess . . , . ● cor. ●● . phil. . . . tim. . . sitting the only convenient gesture . what is occasionall in the first supper . . arg. christ sate at the first supper . of kneeling , part . . pag. ●● ▪ part. . page . sitting a signe of our co-heireship . part . pag. . paybodie p. . . disputer against kneeling , arg. . c. . a signe of our coheirship may well consist with our inferiority in worshipping christ . arg. arg. . ceremonies fail against the authority of rulers . a pareus com. in rom. . dub . v. . how civill positive laws binde not the conscience . b pareus com. in rom. c. . dub. . c richard field on the church . book c. . d gerson de vita spir . part . . lect . . e greg. de val . to . . disp . . punct . . sect. ● . f suarez tom . de legibus lib. . cap. . h aquin. q. art . . ad . . i suar. deoper . . dierum tract . . disp . . sect. . num . . k ferra. c●●● . gente● cap. . l conrad . . q. . art . a twofold goodnesse in things . the will of authority cannot treate goodnesse in things . m ● . f. de con●●i● . prineip . qu●d principi placuit , legis babet vigorem , est verum de placito justo . n carduba in sum quest . . part . o thom. . q. . art . . p soto de inst . leg . . . . art . . q medin● ▪ c. de paenitentia tract . . de jujun . c. . r adrian quod . . art . . ſ navar. in sum . cap. . num . . t driedo l. . de liber christ . c. . ad . . u castro lib. . de lege pena ▪ c. . x august . de baptis . l. c. . y cajet . verbo pracepti transgressio . z silvest . verbo praecept . q. . a angelus verb. lex . . . b corduba q. . part . . rat . . . c gers . de vit . spir . lect . . c. . nulla lex s●reuda est tanquam necessaria ad salutem , qu● non est de jure divino . d durand . l. . d. . q. . numb . . si papa praeciperet monacho ea quae sum contra suam professionem , non motus aliqua necessitate vel utilitate ecclesiae , sed sola voluntate , & de hoc constaret , & abbas praeciperet , contrarium , obediendum esset abbati , & non papae . e suarez tom. de leg . lib. . c. . f greg. de valent . tom . . disp . . q. . punct . . sect. . humane lawes oblige onely in so farre as they agree with the law of god. g medina tract . de jejunio cap. . h almain . moral . c. . i gers . uti supra . k vasquez . disp . c. . num . . praecipient is intentio non facit praeceptum habere majorem vel minorem obligandi , efficaciam , sed necesfi●as , diguitas , vel utilitas corum quae praecipiuntur . l dried● de lib. christ . l. . c. . ad . m pareus com . in rom. . v. . dub. . conclus . . n calvin inst . l. . c. . sect. . . o beza in notis in rom. . a twofold consideration of humane laws . p iason . q baldus in rubrica ▪ f●de acquirendis b●reditatibus nu . . & seq . r bellarm. tom . . cont . . l. . c. . s vasquez tom . in . disp . . cap. . t valent. tom . . disp . . q. . punct . . v doctor iackson on the creed , lib. . cap. how inferiour rulers are subordinate to god in commanding . x bellar cont . barclai . cap. . bon● sensu christus dedit petro potestatem faciend● de ▪ peccato non peccatum , & de non peccato peccatum . humane authority is not the nearest or instrumentall cause of lawes . y stapleton de statu eccles . cont . . q. art . . z field on the church , booke . . c. . a gerson b almain oper . moral . cap. . c decius namco●●upiscen . lect . . d mencha questionum illustrium l. . c. . num . . e iunius animadv . f doctor iackson . g sutluvius de presbyter c. . . sic non magis ecclesiae & synodo log●s scribere & promulga●e liceres , quam popul● & subditis sibil●ge● co●de●● pr●ter sui principis ▪ & magistratus voluntatem , si nimirum christus esset extern● politiae legislator . h bellar. de interp ▪ verbi lib ▪ . cap. . a double obedience due to rulers , objective and subjective . ( i ) ▪ thes . . . esa . . . ●er . . . ezek. . . objective obedience no more due to rulers then to equalls . ibid. p. ▪ . false rules of obedience to rulers proposed by doctor jackson refuted . . rule . a hooker churchpolicy . book p. . . b suarez de relig. tom . lib. . tract . . cap. . considerare , ●rg● aporte● a● secluso precepto res sit , utraque ex parte probabilis , & tunc universaliter verum erit , adjuncto praecepto , obediendum esse . c thomas sanches jesuita cordubensis in decalog . tom . . l. . c. . n. . quado subditus dubius est an res precepta , sitlicita nec ne tenetur obedire & exeusatur abpreceptun superioris . d ignat. loyola . cat . jesuit lib. . cap. . & . prudentia non obedicntis , sed imperantis est item non est dignus nomine obedientis , qui legittimo superiori , non cum voluntate judicum suum submittit . e greg. d● valentia ▪ to . . dis . . q. . punct . . subditus non suo judicio atque authoritati nititur superioris . f vasquez . q. ▪ disp . . c. . num . ● . g salas . q ▪ . tract . . disp . unic . sect ▪ . num . . the good nesse of obedience to rulers cannot countervalue the evil in the manner of doing with a doubting conscience and so sinfully . i vasquez in . ●om . . disp . . cap. . k c●ssian . collat . . cap. ▪ l chrys●●● ▪ oper . imperf . fi ejus ●it opus , homil . . cap. . m ambr. lib. i●de offic . cap. . n aquin. . q. . art . . o bellar. de pont if . rom l. . cap. . quiounque potest precipere , polest etiam actum indifferentem suo precepto facere necessarium , & per se bonum . p silvest . in voce abrogat . q tartar. in moral . cap. . & . r river . catho . orth . tom . . q. . tract . . q. ſ field l. . cap. . t pareus . u soto l. . de just . q. . art . . x sylvest . verb● in obedientia in ●i●c . y jo : eselius , in ezpos . decall . praecept . . cap. . z cap. . de constit . rem , quae culpa caret , in damnum vocari non convenit . other arguments for the obligation of humane laws answered . a ambros . b anselm . c theodoretus in loc . rom . d chrysos . in rom. . hom . . e navar. in sum . cap. . numb . . f felinus , cap. . de sponsalib . n. . g taraqu . prefat de utroque retractu . n. . what it is to resist the ruler . h lodovi merat . par . . tract . de leg disp . . sect. . i merat . ib. sect. . why men cannot make laws that layeth a tye on the conscience . that christ hath a spirituall kingdom , not only in the power of preaching the word , but also in the power of the keys , by discipline . that there is such a divine ordinance as excommunication . objections against excommunication removed . praelee . in math. . ver . . page . we mayrebuke our brother in a prudent way . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erastus . mat. . object . . the church mat. . is not the civill sanedrim . how publicans were excluded from the temple . a d●u● . . , , , , . i'sa . . . lam. . . b lev. . lev. . kin. . . kin. . . . ● chro. . . chro. . , . neh. . , psa . . . psal . . . psal . . . psal . . . psa . . . ier. . . ezech. . . eze. . . ioel . . obad. v. mi● . . . hag. . . zach. . . theophylact in math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . object . . beza de de presbyterio & excom . p. . joseph de bello iudai● l. . c. . pharisaei omnia pro arbitrio administrabant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lucian . dialo . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 num. . . signifie . binding and loosing acts judiciall . a camero prelect . in mat. . b vatablus on esay . c calvin prelect . in esay , d muscu . com , ibid , e gualther homil. in loc . f piscator shol . in esa . g beza on mat. . h pareus comment . in mat. . ( i ) cotton keyes of the kingdome p. . beza de pres byter , pag. , . that excommunication is a divine ordinance is proved by cor. . to deliver to satan is not miraculous killing . the essentials of excommunication , cor , . cutting off not alwaies killing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab interi●re popul●rum sacrum ▪ morall guiltinesse excluded men from holy things amongst the iews . the place ezekiel . v. . . . . to be fulfilled under the new testament . object . ceremoniall exclusion from holy things under the old , did tipifie exclusion for morall uncleannesse under the new testament . levit. . ● . the churches exclusion from the seales declarative , not coactive by violence . remonstrant in apollo . censures applied to some by name . arg. . eschewing the society of scandalous church members must be a church censure . the hindering of jezabel by preaching onely not sufficient . debarring of the scandalous from the seals pro●ed . it belongeth not to the magistrate to ● debar from the seals . thomas erastus lib. . confirmat . thesium lib. . ● . . pag. . nam et sacramenta sub sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine comprehendi concedo . erastus , confi . thes . l. . c. . pag. . qui membra externae volunt ecclesiae videri , illi non calcabunt sacramenta nec offere●tem laniare tentabunt , & fiquis talis reperiatur hune ego minime admittendum cense● . confirmati● thosium erast . cons●● . thes . l. . c. . p. . erast . will have no man excluded from the sacraments pag. . si per subductionem pabuli intelligis verbi aut sacramentorum negationem , de tu● hoc dicis , non l●queris cum scripturis , quae nusquam jubent pabula haec subducere . according to erastus his way we cannot deny the seals to a turk . p. , . toexclude men from the kingdom of heaven not one with excommunication pag. . excommunication is no reall separation of one from christs invisible body . pag. . p. , . pag. . pag. . pag. . ● though excommunication be onely declarative , yet it is not empty . cap. . l. . p. . putting out cor. . excommunicating . lib. ● . c. . pag. . whether erastus doth prove that none were excluded amongst the iewes from the sacraments for morall uncleannesse . a twofold forgivenesse . pag. . all are invited to the sacramēts , but not that they come any way they please . the question whether all should be admitted to the lords supper perverted by erastus . cap. . l. . p. . lib. . c. . pag. . et si quis talis ( qui caleabit sacramenta ) reperiatur hunc ego numinè admittendum censeo . pag. . two sorts of signes , some purely holy some partly holy , partly necessary for the bodily life . pag. . p. , . all are commanded to hear the word , but not to come to the supper . arg. . page . page . confirm . thes . l. . c. . p. . . . . . . ceremoniall uncleannes typified exclusion out of the visible church for scandals , not out of the kingdome of heaven . page . page , , , . page . page . at nemo propter ingenitam naturae corruptionem p●nitur . page . legall uncleannesse was sin . page . lib. ● . c. . p. . . the scope and sense of mat. . perverted by erastus . our saviour speaks of all , not of private and lesser scandals onely . page . in thes . . by the word brother is not meant a iew onely . erast . conf . thes . l. . ● . . p. . sive facinorosos facinoris paeniteret , sive non paeniteret , paena non minuebatur . l. . cap. . page . thes . . p. . pag. . christs speaking in the second person , argueth not the privacy of the scandall . page . page . . a twofold forgiving . thes . . page . page . christ speaketh not of such sins as private men may forgive as erastus dreameth . christs scope spiritual , erast . his way is carnall . thes . . pag. . lib. . c. p. . pag. . . pag. . a publican most odious to the iews . lib. . c. . p. , . page . p. . . pag. . . a publican most odious to the iewes . no private forgivenesse , mat. . pag. . ●ed si docendo ( pri●atus ) aliquem ad duxcrit , ut peccata sua agnoscat , et ex certa side ●● dei be ●●gnitate propter meritum christi acquiescat , an non solutus erit ? si frustrā moneat ac doceat , an non qui●sic perti●aciter salutem re pudiat , ●●gatus . binding and loosing proper to stewards . page . page . to excommunicate is not formally to debarre from the seales . page . page . pag. . . thes . . . thes . . pag. . christ might well give directions for a church not yet erected . lib. . cap. . p. . vestra igitur excommunicatio nihil aliud est , quam inan● sigmentum hominum imperare , aliis cupie●tium . thes . . , . the cor. . vindicated from erastus his glosse . lib. . c. . pag. , . pag. . the prayers of the church interveen not for this particular miracle . faith of miracles to pray for this miracle not in all the faithfull at ▪ corinth . delivering to satan not miraculous . lib. . c. . p. . page . thes . . p. . p. . page . num. . . . cor. . . page . page . . the church , not paul alone had hand in delivering the man to satan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●st intersiccre . p. . in thes . . to be delivered to satan . pag. . the destruction of the flesh . chrysostom . homil. . in cor. pet. molineus in suo vate opuscule eruditissimo . lib. . cap. . pag. . hyeronymus in cap. . ad galat. walens do . discr . magist . pol. to . . arg. . fol. . in vate . l. . cap. . p. , . ambrosius lib. . de penitentia . hyeronymus in c. . ad galar . augusti . l. . de serm . domi in mont. cap. . chrysostom hom . . in cor. molineus loc cit . piscator cor. . zanchius com . in thess . . citeth these words , cor. . . , . for excommunication . thes . . pag. . thes . . . thes . . page . page . hymeneus and alexander not killed by satan . page . page . page . page . page . . page . . . delivering to satan not miraculous . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to put away not always to kill . leigh in critica sacra , pag. . lib. . cap. . p. . to eschew the scandalous a mean to save them . lib. . c. . pag. . the simi litude of a cut off member to hold forth excommucation vindicated . page . no warrant that the apostles killed any by the ministery of satan . pag. . . no miraculous faith required in the corinthians for the killing of the man. page , . page . . of the leaven . cor. . beza contr . erastum de presbyterie , pag. . buxtorfius in lexico , rabinco . pag. in voc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buxtorfius in lex . rabbi pag. . what it is to purge out the leaven . none killed for eating leavened bread . pag. . to eat the passeover with unleavened bread a violation of that sacrament . putting away of leaven . page . page . de presbyt . page . what is meant by the whole lumpe ; and what by leaven . hymeneus and alexander not miraculously killed by satan . erastus his expositions all without ground of scripture . l. . c ▪ . p. . ▪ pag . how eschewing intimate fellowship with a scandalous brother , is a church-censure . sacraments though helps of piety , yet not to be given to all . erastus p. . ●●●erum sacrament● esse adminicula pi●tatis & salutis , nullus ●●gat , proi●de non sunt h●● , ●●ganda petentibus , &c. pag. . erastus his contradiction , in excluding both some and none at all from the sacraments . pag. . nam de illis solis ( an arcendi sint a sacramentis ) disputamus qui peccatum suum agnoscunt , & ●eliora promittunt . pag. . pag. . . how withdrawing from scandalous brethren , may inferre excommunication . pag. . . page . pag. . pag. . . pag . the scandalous are forbidden to come to the sacraments . de rect● institutis ego me sem per disputa re protestatus fui . an evident contradiction in erastus through his whole book . lib. . c. . p. . . lib. . c. . pag. . whom erastus excludeth from the sacraments pag. . . page . page . page . some on earth must try who are to be admitted to , or debarred from the sacrament , who not . pag. . pendet haec opinia ●ua , ex opinione & judicio hominum . page . erastus li. . ca. . pag. . beza de pre●byt . pag . pag. . the place gal. . . vindicated . pag . . pag. . de presbyterio , paul did not judicially condemne the incestuous man. pag. . . to eschew the scandalous is materially to excommunicatethem . tit. . . ioh . . erastusl . . c. . c. . p. . . what presbyteries erastus yeildeth . pag. . a presbytery at corinth . pag. . erastus granteth an examination of such as are to be admitted to the sacraments , but denieth all exclusion . pag. . pag. . page . lib. . the places deut. . and chron. ● do prove two different judicatures . page . how the kingly and priestly office are different . lib. . c. . page . erastus denieth the ministery to be a peculiar ordinance to some onely , but common to all under the new testament . page . . two distinct iudicatures , chron. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. . pag. . magistrates are not to dispense the word and sacraments as erastus saith . the magistrate is not to judge who are to be admitted to the sacraments , who not . l. . c. . ex equo n●s omnes esse sacerdotes . erastus ib. . answer to the l. . c. . of erastus . p. . how erastus confuteth a presbytery . page ● . page . . a church judicature in the iewish church deut. . page . page . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priests put no man to death . page . page . page . . page . teaching and judgeing not one . the civill iudge as a iudge cannot teach . page . page . . erastus maketh the magistrate and the priest or pastor formally one . clar. vir. antonius wale●●s , tom. . pag. . wtenbogardus . auraonem subijci mosi . magistratus esse instauratores , & directores cultus dci , secundum verebum dci , sc● doctores esse tantum religion is ministros , & magistratum populum docere per ●●cl●s●● ministrum ; ministros autem hec facere à et sub magistrate . page . pag. . what are the matters of the lord and of the king , chron. . pag. , . page . levites sometime imployed in civill businesse . erastus l. . c. . page . the power of the civill magistrate . men have need of two sorts of governours . magistracie and ministery , both supream in their on we kinde . pag. . . . erastus alloweth no government , but popedome and monarchy . p. . . pag. . . . page . page . christs kingdome how not of this world. cap. . l. . , , . pag. . moses , david , solomon , appointed to the priests nothing in gods worship as kings . erastus l. . cap. . pag. , . de presb. p. . the priests in matters of death , judged only de questione iuris , of the question of law. pag. , . the priests and levites had no law-power by gods law or from cesar , to put christ to death . pag. . the sanedrim had no law-power against steven . the like is true of paul. pag. . pag. . . how the christian magistrate is to be acquainted with excommunication . page . erastus l. . c. . c. . beza de presbyter . p. . a colledge of church-rulers in the n. t. pa. . page . pag. . pa. . beza de presbyt . p. . . page . beza de presbyt . p. . . page . page . . due right of presbyteries , qu. . c. . sect . . page , , . seque page . page . erastus l. . c. . p. . . page . no miraculous killing cor. . or tormenting of the mans body . page . pa. . lib. . c. . erast . . page . page ● . erastus yieldeth there is a presbytery . the magistrate under church discipline . annot. on the bible , an. . in zach. . . a judicature proper to the priests as priests . page . page . page . erastus , quis unquam dubitavit , an ministris liceat improbe age●tes , magistratus , ex verb● dei , objurgare , arguere , reprehendere , increpare , adeoque solvere & ligare ? page . . how the magistrates consent is requisite in excommunication . page . the magistrats sword no kindly mean to gain souls , as erastus dreameth . rom. . . l. . c. . p. . . page . . page . the morally unclean debarred out of the temple . page . no price of a whore to be offered to god ; what it meant . annot. an . . an . ou deut. . . vata . in loc . que injustè parta sunt , nullo modo offerri debent deo. page . our chiefe argument for excommunication not answered . page . . the place matth . when thou bringest thy gift , &c. discussed . page . . how men doe judge of inward actions . page . solus deus ut sine errore cogitationes judicat , ita easdem quoque pu . nit . ib. in rectione e●terna eccles●e infinite falli omnes possumu● , quamobr●n s●ccr● bio nihil debemus , quam mandatum expresse nobi● l●gimus . page . lib. . c. . a contradiction in erastus frequent . page . page . . . what it was to be cast out of the synagogue . page . . page ● . the apostles not cast out of thy synagogue , that we can read . navar. in ench●rid . c. . . n. . greg. q. . c. . page . page . annot. an . . on ezra . . annot. an . . on deut. . . erastus ib. . non igitur noluit deus hosc● circumcidi , & in templum atque ad sacramenta admitti , sed noluit proveris judaeis ●os haberi . erastus . l. c. . p. . page . ministers subject to the magistrate . p. . . page . p. , . page . page . page . page . though there were no framed christian church , yet christ might say , tell the church . p. . pagninu● , merc. in thesaur . p. . page . . page . there was no more a right constituted sanedrim in christs time , then a christian church . page . page . page . iunius ●nim●● . in bellar . d●●o●ci● . l. . c. . not. . de●●●iente conjunctione magistratus , potest a liquid ecclesia extra ordi●em ●ace●e , quod ordinario non potest , & contra deficiente ecclesià à suo officio , potest magistratus extra ordinem procurar● ut ecclesia ad officium r●de●● , id ●nim juris communis est , extraordinariis ma●is remedia etiam extra ordinem adhiberi posse . page , . page . rebuking of princes argue no lesse jurisdiction , then all that the presbytery doth . erastus l. . c. . p. . . magistrates if scandalous are to be debarred from the sacrament . p. . page . page . page . every profession maketh not men capable of the holy things of god. page . . page . page . . ●● . page . erast . l. . c. . p. . page . erastus sequitur ( si faci●orosi sint arcendi ● sacrament is ) eligendos esse qui malis interdieant oratione , lectione , elcemosynarum distributione , &c. the magistrate cannot admit , to , and debar from the sacrament . page . the sword no intrinsecall mean of gaining souls . page . page . . the church as the church not subordinate to the magistrate . arg. . ezek. ▪ . governement peculiar to the officers now , as to the priests and levites of old . the epistles to timothy and titus must chiefly be written to the emperour and magistrate , if pastors be but servants of the magistrate . argum. . trigland . de civi . & eceles . potest . disser . theolo . c. . p. . arg. . civill and ecclesiasticall powers immediatly from god. the magistrate not subordinate to christ as mediator . argum. . the patern church of the apostles not ruled by the magistrate . erast . and mr. pryn grant , that there is such an ordinance as excommunication . confirm . thes . l. . c. . p. . sane ut ●dololatram & apostatam nega●●us membram esse ecclesiae christi sie etiam nequit●am s●am defendentem , inter membra ecclesiae censendum esse . et quemadmodum illes ex christiano caetu judicamus exterminandos , sic hos quoque putamus in eo catu non esse ferendos . erastus confirm . thes . l. . c. . p. . mr. pryn in his vindication of four serious questions , p. . . vindication of four serious questions page . the gospel preached to those to whom the sacraments cannot be dispensed . the sacrament a confirming ordinance . vindication p. . we partake of the sins of many in dispensing to them the sacrament , and not in preaching to them the word ▪ vi●d . p. vindication p. . . we know no extraordinary conversion by miracles without the word . andrad . defens . fidei , trid. l. . p. . falsa sunt haec plerunque , plerunque infirma etiam ec●lcsiae verae judicia . maldonat . in ▪ mat. . v. . greg. de val●n . t●m . . dis . . p. . sect . . bellarm. de lib. arb . lib. . cap. . durandus quest . . in prolegom . sent. sect. . the sacrament of the supper not a first converting ordinance ; ye● a confirming one it is . the lord● supper presupposeth faith and conversion in the worthy receiver in church-profession . vindicat. pag . . vindicat. page . arg. . the magistrate subject to the church . argum. . arg. ● . the church a perfect society without the magistrate . vtenbogard . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; eusebius , de vita constant . l. . c. ▪ hyeronimu● in chron . an . . genebrard . in liberio . niceph. l. . c. . socr ▪ l. . c. . hyeronim . chron . an . . barron . an . . arg. . differences between the magistrate and ministers of the gospel and church . the magistrate cannot limit the pastor in the exercise of his calling . see henr. salcobrig . in becano . bac. p. . ait regem esse primatam ecclesia anglicanae , and rege● s●cro olc● uncti capaces sunt spiritualis jurisdictionis , rex propri● autorite creat . episcopus . see cald. ●u altar . dam. p. , , . seq . that magistrates are more hot against punishing of sin by the church , then against sinfull omissions , which argueth that they are unpatient of christs yoak , rather then that they desire to vindicate the liberty of the subject in this point . not any power or office subject to any , but to god immediately , subjection is properly of persons . a magistrate and a christian different . two things in a christian magistrate , jus authoritie , aptitudo , habilitie . pare●● com. in rom. . dub . iac. triglandius de potest civ . & ecclesiastica c. . , . vbi nam inju●xit christus magistratui christiano ut oves christi quae ●ales regat . christianity maketh no new power of , or to magistrates . jac. trig. land . di●●er . theo. de potest . civ . c. . p. . a fourfold consideration of the exercise of ministerial power most necessary , upon which & the former distinctions , followeth ten very considerable assertions . . assert . the magistrate as the magistrate commandeth the exercise of ministeriall power , but not the spirituall and sincere manner of the exercise . magistrates as godly men , not as magistrates command sincerity and zeal in the manner of the exercise of ministeriall power . augustin . contr . literas petilian . l. . c. . & contr . cresconi . l. . c. . reges serviunt d●o in quantum sunt homines , & in quantum sunt reges . exo. . deu. . . . d●u . . . a two fold good in a christian magistrate , essentiall , accidentall . asser . . the magistrate as such commandeth only in order to temporary reward , and punisheth , and layeth no commands on the constience . nota. nota. magistrates as magistrates forbid not sin as sin under the paine of eternall wrath . two sorts of subordinations civill , ecclesiastick . ministers not the ambassadors of an earthly king , but of the king of kings . church officers as such not subordinate to the magistrate . see the arminian remonstrance in apol. c. . fol. , . what power erastiaus give to magistrates in church matters ▪ the minde of arminians touching the magistrates power in church matters . remonstrant arminian c. . p. ●●c . trig. de potest . 〈…〉 . & eccelesiastica diss●●tatio , th●●l . p. t●m●lorum usus & s●ipe●●iorum publ●●orum ●●● in re nihil potest . ille enimextrins●●us accedit ad res ecclesiasticas , eorumque naturam atque indolem nihil immutat . a threefold consideration of the magistrate in relation to the church course of conformity , part . pag. . reciprocation of subordina●●●ns between church and magistrate . a●t . walens , p. . de quatenus pastor subjiciatur magist . pag. , . iac. trig. disser . thel . de potest . civ . & ecclesi . c. . pag. . profess . leyden in syno . purioris . theol. dis . de disc . ecclesi . & de magistrati . zipperus de p●lit●a ecclesiast . l. . c. . calvinus insti . l. . c. . pet. cabel iavins in apol●g●tico rescript pro libert . ecelesi . c. . p. . m. cot. in a model of church and civill power . p. matyr . loc . communi . l. . c. . d. pareus in prefat . ad h●seam . epist . ad langravi . august . confess . artic. de pot●st . ecclesi . helv. confess . anno . art. . suevica confess . art. . saxonica art. . anglic. fol. . scotic ▪ confess . the ministers as ministers neither magistrates nor subjects . the magistrate as such neither manageth his office under christ as mediator , nor under satan , but under god as creator . a prince as a gifted christian may preach and spread the gospell to a land where the gospell hath not bin heard before , but not as a magistrate . ità videlius ep. const . quest . . vtenbogard cont . pontific . primat . p. , , anto. wal. p. . p. , . cabcl iavius apol . disser . de l. eccles . c. . p. . iac. trig. des . thho . the king and the priest kept the book of the law , but in a farre different way . bloody tenent , cap. . page . c. . ●a . . c. . pa. . the pastors and the iudges do reciprocally judge and censure one another . god hath not given a power to the magistrate and church and to judge contrary wayes , justly and unjustly in one and the same cause . bloody te. c. . p. ● . bellarmine de laicis c. . c. . slatius i● aperta declaratione . p. . magistratus non valet sub pena●terne condemnation is gladio uti , aut dominatum petere , quisquus id facit , christianus non est . welsing . lib. de offici● homi . christiani . p. . sim. epis . dis . . c. . . divers opinions of the magistrates power in causes eccle●iasticall . it is one thing to complain to the magistrate , another thing to appeal . what an appeal is . refuge to the magistrate , is not an appeal . a twofold appeal . de lib. eceles . c. . p. , . iac. trig. de civili & ecclesiastic . potest . ● . . p. . . mr. pryn his truth triumphing sect . . and . p. , , &c. . sect. ▪ , , . prinne . truth triump . p. . the magistrates punishing , or his interest of faith proveth him not be a judge in synods . truth triumphing , sect . . , . page . of pauls appeal to cesar , that it proveth not that in ecclesiasticall controversies we may appeal to heathen or christian magistrates as to iudges of matters ecclesiastick , from the church . paul appealed from an inferiour civill judge to a superiour civill and heathen judge , in a matter of his life , not in a matter of religion . what power a conquerour hath to set up a religion in a conquered nation . videlius de episcopat . constant . p. . vtenbogard . p. . camero . prel●ct . in mat. . v. . . tu es p●trus . p. . due right of presbyteries . p. . . &c. camero , , . . there were no appeals made to the godly emperors of old . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to lay bands on the conscience of the prince to tye him to blind obedience , popish , not our doctrine . platina . in bonifac. . baronius an . . n. . baronius . an . . n. . baroni . an . . onuphorius an , . . mr. prinne truth triumphing . remonstr . in apolog . p. . esse papatus corculum , esse id ipsum in quo ●i●a est f●rma papatus , five papalis hierar ●bi●s . remonstr . in apolog . so stapleton , bellarmine and other papists argue . the magistrate as a magistrate cannot forbid sin as sin . the magistrate as the magistrate promoteth christs mediatory kingdom materially , not directly and formally . the magistrate as such not the vicar of the mediator christ . the adversaries in the doctrine of the magistrate popish , not we at all . andreas rivetus iesuit . vapul . in castigati notarum in epist . ad balsacum edit . . c. ● . page . christus neque reges neque principes instituit in ecclesia , sed neque successores habet , neque vicarios quibus competat jus dominatus , ministros tantum instituit , nomine principis unius legatione , legati● autem neque legatos , neque reges , neque principes , constituit legatos , sed ministros qui serviunt , non regnant . in regno christi solus ille spiritualiter regnat ; servi summi regis , regnum sui principis promovent , nec unquam sibi usurpa●t regalia jura . cardinall bertrandus tract . de orig . jurisd . q. . n. . non videretur diseretus dominus ( ut cum reverentiâ ejus loquar ) nisi unieum post se talem vicarium reliquisset ▪ qui haec omnia posset , armacan , l. . quest . armen . c. . becan . tom . . opuscul . suarez tom . de incarnat . christi diso . . sect . . aegid . conninck . de incarnat . disp . . dub . . ● . p. . communior itaque doctorum sententia , christum etiam q●â hominem habere veram potestatem regiam , ac directum dominium in omnia regna mundi , &c. august . de ancona , de potest papae , q. . art . quia est eadem jurisdictio delegantis & delegati , coninck . tom . de incarn . disp . ▪ dub . . vasquez tom . de incarnat : disp . . c. . &c. . pet. wald. de incar . dis . . de adop . & dominio christi , dub . . n. , . pastors are made inferiour magistrates by the adversaries in their whole ministery . the magistrate as such not the vicar of the mediatory kingdome . brotherly re-examination , pag. . christian magistracy no ecclesiasticall administration . mr. coleman re-examination , pag. ● . heathen magistrates as such are not obliged to promote christs mediatory kingdom . magistracy from the law of nations . suarez to . . de legi l. . c. . qui dat formam , dat consequenti● ad formam . l. . in prinf●de instit . & jure cod . tit . c. jus ●at . . dispitemdominium est jus quoddam l. fin . ad med . c. de long . temp . prestit . l. qui usum fert . f●rd . vasq . illust . quest . l. . c. . ● . , . d. cl . salmasius de primatu papae par . . cap. . page . eam ( jurisdictionem patriarchalem ) omnem haud mi●●● quam ipsi metropolitani , aut rescriptis principium , aut sanctionibus patrum synodalibus , acceptam refer ant oportet , non ulli institutioni divinae . the adversaries must teach universall redemption . cl. salmasius de primatri pape , . part. in apparatu , p. . . nullum jus in corpora ●abuernat ut magistratus civiles , sad animarum curam gerebant ut veri pastores docere , pascere munera fuere spiritualia longè diversa ab imperio , potestate & jurisdictione magistrat●um . magistrates as such not members of the church . christ mediator , not a temporary king. so the belgick arminians , apol . fol. . grotius in picta● ordi . hol. p. . vte●b . p. . the magistrate not the servant of the church . the adequate and compleat cause why the magistrate is subject to the church that the magistrate is subject to the rebukes and censures of the church proved from the word . erast . l. . c. p , . erast . l . c. . p . sanè ut idololatram et apostatatam negamus membrum esse ecclesiae christi sic etiam nequitiem suam defendentem negamus inter membra ecclesiae censendum esse et quem admodum illos ex christiano caetu juaicamus exterminandos , sic hoc putamus in ●o caetu non esse ferendos . arminiani in apolog . the supream and principall power of church affairs not in either magistrate or church . blood ten. c. . p. , ▪ and. riv. in decal . in mand. . pag. . though the magistrate pupunish ecclesiasticall scandals , yet his power to judge and punish is not ecclesiasticall and spirituall ▪ as the church rebuketh and censureth civil breaches of the second table , and yet their power is not civill . blood tenent . c. . pag. , . people as people may give power to a magistrate to adde his auxiliary power to defend the church , judge and punish offenders in the church a governor of , or over the church , a governor in the church , a governor for the church , are differen● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag● dijs non malcdices . mr. colemans reexamination . p. . the distinction of an doctrinal or declarative , and of a punitive part of church-government , of which the former is given to pastors , the latter to the magistrate , a heedlesse and senselesse notion . that the magistrates punishing with the sword , seandalous persons should be a part of church-government , a reasonlesse conceit . there is neither coaction , nor properly so called punishment in the church . trigland . dis . the●lo . de potest . civil et ecclefiast . c. . p. . hyeronymus in epitaphio n●potiani , rex ●olentibus preest , episcopus volentibus . cl. salm. in apparatu ad libr●s de primati . part . . p. . . adeo autem vole●tibus p●nitentia dab●tur ut negata pro paena esset , et pro beneficio peteretur atque acciperetur , a delinquentibus , ut ex multis canonibus concili●rum constat , epistolis canonicis , et scriptis aliis patrum . that bullinger is not of the mind of erastus . bulling . epis . privat . ad erastum . bul. epis . ad erast . epist . ad erastum . petr. dathenus . the error of gualther to please the usurping magistrate . bullinger gualther and others differ much from erastus . gual . in ep. ad theod. bezam an caena á. inservire debeat excommunicationi , atque adeo in alium usum converti , quam qui nobis a christo monstratus , & ab apostolis traditus est . the christian magistrate cannot supply the place of excommunication . c. . c. . cl. salmasi . de primatu papae , part , . in apparatu , pag. . . hyeronicus monstra mihi quisnam imperatorum celebrari id concilium iusserit . salmasius in apparatu , pag. . in ap●●●atu pag. . . in appar . p. . p. . notes for div a -e course of conformity pag. . indifferent things as such not the matter of a churrh constitution . doct. for● . in ireni . l. . c. . num . . actions are not indifferent , because their circumstances are indifferent . d. forbesius in irenic . l. . cap. . . fig. . marrying not indifferent , as the doctor supposeth . indifference metaphysical and theological . doctor forb . . num . . necessity of obeying the church , in things onely necessary for the churches commandment , is neither a lawful , nor an obliging necessity . doctor ferbes . actions individual meerly indifferent , cannot be done in faith. doct. forbes . iren ▪ ● . ● c. . hg . . doct. forbes . forbes . ib. n. . the unlawfulness even inseparably adhering toactions that are indifferent , maketh them unlawful . * suarez , tom . de legib . l. . c. : formaliter autem cōmittitur hoc vitiū ( contemptus ) quando ex ▪ directâ intentione ad hoc aliquidfit , ut alter despiciatur , aut despici ostendatur . vasquez , tom . . disp . . cap. . contemptus est in solà directâ intentione non parendi , in qua est speciale mandatum inobedientiae , qua quis directo animo non obedit superiori , ut ei directe opponatur ex dedignatione quadam , quam habet , quod ei subditus sit . aquinas . q. . art . . . contemnere est nolle subjici legi ex superbia . how exsuperancy of necessity of goodness is to sway the will of rulers and people . thes . . . ioh. . . the will of rulers not a law to us in things indifferent . arg. . a gretser in sum . cos . conscient . q. . pag. calvinistae catholicorum sim●● . b sanches in decal t●m . . lib. . c. . n. . c sanches , ib. d aquinas q art . quod de sui ratione habet , quod sit inductivum ad peccandum , vel habet similitudinem peccati . e spalatens . de rep . ecclesiae , lib. . c. ▪ n. . a pretended hen. lesly , b●sho● o● doun authoritie of the church , pag. . an object scandalous two wayes . something 's may be scandalous objects . a becauus p. . de charit . c. . quaest . . nu . . b paybodie of kneeling , par . pag. . silvius in . g. . . facere coram aliis id quod habet speciem mali , tune solum est peccatum scandali , quando non subest causa legittima presentibus manefestata . - satis notum erat quod namaam non se flecteret pro cultu idoli , sed pro obsequio regis . rules touching scandal . a august . epist ▪ non est cessandum ab operibus bonis , pro quocunque scandalo . b tertul. res bona neminem offendit , nisi malam mentem . c aquinas ▪ in . q. . and d bannes tom . m . q art cap propter scandalum quod vel ex imbecill●tate , vel ex ignorumi ● nascitur , decl●●●dae omnes quan●●mcunque rectae actione atque utles , & que ad animae salutem non su●t necessariae , praeter mittendae & occultandae , out s●l●em in aliud tempus differendae . e sanch●z in decal . l. disp . dub n ▪ con . quando ex aliquo opere quantumvis bono , crederetur magna hominum multitudo , ex infirmitate aut ignorantia inducend● in gravià peccata , illud omittendum etiam cum jact●ra vitae & bonorum spiritualium ad s●●tem non necessariorum . f bannes to . q art . conclu . . praecepta affirmativa juris naturalis aliquando propter scandalum sunt dimittenda — quia praecepta affirmativa obligant , quando , & quomodo opo●tct . g antoninus p. to . cap ▪ sect . ult . tit . cap verereus est pecca●i proximi qui absque ullâ just● causâ non impedit scandalum , quod ex suo opere est f●turum , quia videtur contemnere vitam spiritualem fratris h navarr . in sum . cap . ● . k proverb . l navar● . in sum . cap . n. ▪ mortaliter peccat , qui ita parvi aestimat salutemproximi , ut absque justa necessitate , & utilitate , ex ●ola sua voluntate aliquid facit , unde fra●er est scandalizandus . m silvester in summa in verbo , obedientia , n . si papae mandatum sapiat etiam peccatum veniale item si ex obedientia praesum●retur sta●us ecclesiae perturbandus , vel aliud malum aut scandalum futurum , etiamsi praeciperetur sub soe●â excommunicationis — non est ei obediendum . o vasquez tom . . in . ● . art . dub . p suarez de tripl . v r. theolo . disp . de scandalo . sect . res indifferentes vender● , donare , aut alicui proponere , quando prascitur , alterum ijs male us●rum , est scand ▪ lum committere . q antoninus p. to ▪ . cap. . ● . r silvester verbo scandalum q . ſ corduba sum . q. . fol. . t metina ▪ cap. ●● ▪ . ad ▪ . fol. . u sanch z in decal to . lib . cap . nu . . doctors of aberdeen . if the scandall arising from pearth articles come , ex conditione operis , from the irregularitie of the fact , you say , we should forbeare them forever , yet this you gainsay in the next chap. nu . . pag . we say that the lawfull command of our superiours may make that scandall of our weak brethren , not to beimputed to us , as a matter of our guiltinesse , which otherwayes would be imputed to us as a matter of our guiltinesse . now ( i say ) no scandall but that which is scandall ex conditione operis , from the enormitie o● the p●actice can be imputed to us as guiltiness or sin , for passive scandall is unjustly impu●ed to us as sin . duplyers doct. aberdeen . nu. . a aquinas . q. . b bannes . a● . . ca. . c aquinas . d aquinas . q. . art . . e navar. in sum . cap. . n● . f vasquez . q. art . dub ▪ . n . quoti●scunque scandalum p●ssiv●m futurum e●t ex passione & ignora●tia scandalizatiopus utile temporaliter ●●t spiritualiter , qued n●c est malum , n●c b●b●t spccicm mali , nihil omn us ●st omittendum , aut differendum , d●ncc ●●ssat . scandal●m . g becanus to . post . part . . q. . c. . ad vitandum scandalum alterius passiv●m ex infirmi●ate vel ignorantia tenemur omittere ●us utile . h duvallius to . post . m ▪ ▪ q . tract . de charit . q ▪ a●t . potest aliq●a●do contingere , ut quod exse praeceptum ●st , & cons●quente●●cc●ssarium est ad salutem , des●●at in casum graviss●●●● scandali — tyrannus ●surpat bena ecclesi● , constat praeccptum quantum fieri potest repetere , s●d s● minaretur populum abducere à●ide , non obliga● praeceptum repetitionis . and ●n that same place , opera quae s●nt indiffere●tia , id est ; quae in se , neque bonan●que●●ala sunt , debent omitts quando conciicimus valde probabiliter ea futura ●sse inscand ●lume . ( i ) bann●s . c. . art . ●essandu● à spiritualibus , quande quis ex ignorantia v●l insirmitate scandelizatur . ( k ) sua●●z de tripl . vj●t de charit . disp . . de scand . sect . n . predicatio veritatis per accidens potest interdum habere rationem scandali activi , unde non●unquam vita●da est , ut vitetur scandalum passivum ( pharisaeorum ) seu ruina proximi — item praecepta positiva non obligant cum tanto rigore , at praeceptum de procuranda vita spirituali proximi est naturale & divinum — praecepta affirmativa non obligant and semper . ( l ) gregor ▪ de valent . tom . . disp . . q. . de scandalo hath the same . adde to these augustine lib . contra parmenian . cap . gregor . hom . . in ezechiel . and of school-men , albert distinct . . art . durand . . q. . angel. in sum . verbo scandalum , n . cajetan tract . disp ●e●● . richard d. . adrian . quodlibet . art . . pete de soto lect ▪ . de confess . gabr. . d●st q . art . . alphons de castro lib. . de justa punit . haeret . par . . d. forbes . iren. a ioannes de lugo de myst . ●●arn . ● i p sect . n . hoc periculum facile praecavetur doctrina & cura proelatorum , qui d●cent frequ●n●er imagines non habere in se , nec prop●●r se aliquam dignitatem , nisi quam accipiant ab exemplari . b bellarm. . de rel . sanct . c . ad nec desunt in eccles●● qui doceant literis , & s●rmonibus , quis cultus reliquiss ( formulist● elementis sacramentalibus ) de . beatur . c vasquez in part . . . disp . . n. quare nec aliquid periculi in ipsarum ( imaginum ) adora●ione , si populus tudis , ju●ta sinccram fidem & religionean , mediocriter instituatur . d estius , lib. dist . . sect . ecclesia diligenter & doctrina , & opere distinguit inter honorem deo proprium , & eum qui divinis ac dei amicis hominibus tribuitur . e concil moguntinum , cap. . pastores nostri populum accuratè moneant , imagines non ad id proponi , ut eas adoremus - sed ut per imagines recordemur . c calvin . iusti ▪ l. . c . sect . . d luthercom in gal . neque alia doctrina in ecclesia tradi , aut audiri debet , qu●m purum d●i verbum . e d. ammes fresh fuit . f bannas , tom . . m . q. . art . nota posse contingere ut pusilli non sirt capaces rat●onis redditae , & tunc quamvis sit reddita illis ratio tâmen ab hujusmodi spiritualibus cess●●dum , quia tunc non ex malicia , sed ex ignorantia sco●dolizantur , c sect . . q . tannern ▪ to . in . dis . . q. dub . . concurrentibus d●obus praeceptis quorum utrum . que servari non potest , obligare desinit al●erum quod ●im obligandi minorem habet . ita suarez . to . . di● . . sect . . gregor . de valenti● in . . q. . puncto . a d. bannes ●o . . in . . q. . art . . con . . talis perplexitas est absurdum quid . b amesius de cons . lib. . ●●p . thes nulla datur tali● perplexita● , &c. c bellarm. contra barcla . cap. . in bono sensu christus dedit petro ( papae ) potestatem faciend● de peccato non peccatum , & de non peccato peccatum . d bellar. de romano pontif. l. . cap . e bellarm. in recognit o●ibus . l●quuti sumus de actibus dubiis viriu●um & vitiorum , nam si perciperet manifestum vitium , aut prohiberet manifestum virtutem dicendum esset cum petro , act. . obedire oportet magis deo , quam h●minibus — dicimus posse jubere ut tali die non jejunetur , — non potest autem jubere ut non colatur deu● . f bernardus epist . . quomodo ergo vel abbatis jussio vel papae permissio , licit●●● facere potuit , quod purum malum fuit . g toletus in ●nstruct . secerdo● . lib . cap ▪ . cum causa rationabili aliquid praecipitur — ●os debemus audire , nec pap● pro suo li●ito excusat . h alphonsus de potest legis civil . cap. . conclus . . potest subd●●●● sin● peccato legem aut preceptum superioris ▪ contem●●re , judicando ill●● ma●●● & contra r●●ionem . the essence of an active or given scandall . a course of conformitie , pag . ( b ) dimittendum est , propter scandalum , ●om●e quod potest praetermitti , salvâ triplice veritate vitae doctrinae & justi●iae , hierony . gl●ssord . tom . . c hooker of eccles● policie , l. ▪ pag. . d d. forbes in iren. lib. . c. . n. . e sandersons sermon , rom. pag. . . f lyndesay his defence of pearth assemb . in prafat paybodie . g course of conformitie , pag. . a pag. . b course of conformitie . pag. . c forbes iren. l. . cap. . n. . d forbes , lib. . cap. . n. . non potest humana potestas te cogere ad faciendam illud quod facere non possis absque inevitabilidatione scandali . a suarez de rel. to . . l ▪ tract ▪ . cap . si , sec●us● praecept● , res ex ●tr●que●a●te sit probabilis tunc universaliter verum erit adjuncto praeceptoobedi ●dum esse . b thom. sanchez ●n decalog ▪ to . . lib . cap. . n. . c greg. de val. ●● . disp q punct . d supra q. . of this treatise . a scotus prol . in sent . q. . ad art . . b suarez . ●e leg . cap. . & de trip . vi●● . theologie , tract . . disp . ● . q. ● . c banne● , tom . in q . ●●● . dub . d duvallius , tract . de legib q . art . . ●d ar● . calv. in in●●● . ●u●● . cap. . sect . . ames . m●dull . l. c. . sect . . melul . theol. l. . c . s . . . . . a robert lord brooke , in a discourse of nature of episcopacie , cap. . pag. ● . b origen cont . celsum , l. . c strabo , l. . d tertull. in pol. ca . bibebant sanguinem humanum . e august . epist . vt vetus synagoge hoc pacto cum honore sepaliretur . f ireneus . lib. cap . g tertullian de pudicit , c. . h cyprian ad quirinum , l . i lorinus com . in act . ait esse legem mere positivam , quae r●moto , contemptu scandalo & alio peccato , non videtur arctè obligare . k cajetan , vitare fornicationem est divini juri● , reliqua ● canone erant ut mor●m gererent ●● iudaeis quibus conviverent . l philip. gameth . in . . q. . . c● . ad fovendum inter iude●s & gen●es mutu●m concordiam propter infirmitatem iudaeorum . m paybodie , par . pag. . ● . a paybodie . b d. forbes in irenic● . a calvin inst●t . l . c. . sect . . t●rtia ( pars libertatis ) ut nu●la rerum ext●●n●r●m quae per s●siunt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●●lig●●ne ▪ cor●m d●o tang●remur quin eas nunc usurpare , nunc ind●ff●renter liceal uti . b ch●mnit . exam. p●rt . . de rit . sacra . p. . c polan . syntag th●ol . lib . ca. . d b●ll , de ●fficac sacram , . ca. e iu●ius in b●ll co . . l . ●a . ● . f whitt●ker de pontif . r●m . q. . c. . ad . fran. silvius duacens profes . in . q. . ●● . . concl . charitas dicat ne absque omni causa ●ff●ramus proximo , eti●m ex ▪ malitia peccaturo , occasionem peccati . ita tannerus , in . to . . ais . . q duc . . asse● . bon● conqued●m ●●bia ●lavandis ad vitandum scandalum malitiosorum . a parker on the crosse , part . sect . math. . ● . of the necessitie of things which remove scandall . some things necessary from the only positive will of god , some things necessarie from some thing in the things themselves . two sorts of monuments of idolatrie . we cannot devise the use of any thing in worship , when we cannot devise the thing it selfe . the place deut. . . the graven image of their god shall ye burne with fire dicleared . how houses and temples builded to saints are no● to be demolished . temples and houses have a like physicall use in gods worship , as out of gods worship . deut. . , . no houses , no temple , no creatures , are now uncleane ●●er the new testament . deut. . , . how things not necessarie are to bee abstained from , or used , in the ●ase of scandall . . conclus . things scandalous under the n ▪ testament are forbidden in a farre : other sense , then m●a● , dayes and other things in the ceremoniall law . how far a morall and perpetuall reas●n maketh a law perpetuall . levit. c● . . disusing of houses because abused to idolatrie , a iudaising . bells for the convening of the people to publick worship not to be abolished , ●●ough they have been abused to superstition . a most necessarie rule to be observed in the doctrine of scandall , that emergent providences of naturall necessitie are to us in place of divine commands , in some cases . considerable rules ●ou hing the kindes and degrees of necessitie in eschewing scandall . . rule . . rule . . rule . . rule . . rule . tannerus , to . . in disp . . de ●ide sp● , &c. q . dub . . in magn● casu necessitatis que valdè praeponderat futuro scandalo , non est illictum facere rem haben●em speciem mali , ●● e●● similatio petri , gal. . tu rian de virt●● & vitiis , par . . c. . dubio . quindo quis para us est magnum ●urtum committere , non so●●●m ●citum est minus futurum consulere , sed etiam co-oper●●● ad illud . . rule . . rule . a scandal may flow from ignorance and corruption , and so be taken , when it also kindly issueth from the sinfull or unseasonable fact of another , and so is also kindly given . caspensis , tom . . curs theolog. trac . . de charit . sect. . disp . . num . . a false rule of papists , that men may cooperate a sinfull act , and be free of scandall because of s●me necessitie . no relation of servant or captive can render it lawfull to co-operate with sin . . rule . what things non-necessarie are to be removed from the worship of god , as scand lous . ceremonies n●t so much as necessarie by way of dis-junction , which necessitie agreeth to many circumstances of worship in the directory . hooker . ibid. religious monuments of idolatrie are to be removed . wolphius , who addeth to p. mar●yr , commen● . in king. . speaking of ios●●●● zeale et h●c illius fides , & industria nos quoque excitabit , ●t in odium & f●stidium earum , quae pugnant , cum d●i verbo , rerum , bomines qu●quo modo inducamus . hooker eccle. policie , ● l. . . king . . hooker , . what conformitie with idolaters is unlawfull . conformitie with idolaters in things , in gods worship , not necessarie , unlawfull . ecclesiast . po●● licie , l. . p. . pag ▪ ● . the s●me ceremonies in idolaters , and in the true church may be judged the some three wayes . formalists grant conformitie with heathen and idolators in ceremonies clothed with a scripturall signification . phocyllide● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. ● . pag. . l. . how the scripture is a rule . church government properly an institution . . l. . the worship of god ne●oeth no rel●gious ceremonies , ●ut what god hath himselfe prescribed . hooker , pag. ▪ . . . we need not say that conformi●ie with idolaters was the only cause , why god forbade his people , heath●nish rites . pag . a plea for the late accurate and excellent mr. baxter and those that speak of the sufferings of christ as he does. in answer to mr. lobb's insinuated charge of socinianism against 'em, in his late appeal to the bishop of worcester, and dr. edwards. with a preface directed to persons of all persuasions, to call 'em from frivolous and over-eager contentions about words, on all sides. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a plea for the late accurate and excellent mr. baxter and those that speak of the sufferings of christ as he does. in answer to mr. lobb's insinuated charge of socinianism against 'em, in his late appeal to the bishop of worcester, and dr. edwards. with a preface directed to persons of all persuasions, to call 'em from frivolous and over-eager contentions about words, on all sides. lobb, stephen, d. . baxter, richard, - . [ ], p. printed for j[ohn] lawrence, at the angel in the poultry, london : . with errata at foot of a v. stephen lobb's "appeal to the right reverend edward lord bishop of worcester" was published in ; "mr. baxter" in the title is richard baxter, the presbyterian divine, who died in . this is the parting shot in an ongoing controversy between presbyterians and independents, largely fueled by lobb and john humfrey, in which the presbyterian non-conformists are accused of socinianism. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng theology, doctrinal -- th century. presbyterianism -- apologetic works -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a plea for the late accurate and excellent mr. baxter , and those that speak of the sufferings of christ as he does . in answer to mr. lobb's insinuated charge of socinianism against 'em , in his late appeal to the bishop of worcester , and dr. edwards . with a preface directed to persons of all persuasions , to call 'em from frivolous and over-eager contentions about words , on all sides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non agimur partis studiis — . london : printed for j. lawrence , at the angel in the poultry , . to the ( whether dissenting , or consenting ) readers . though the concealment of my name might ( perhaps ) be some security to me , supposing any one should be offended at the following papers ; yet have i not thereupon allow'd my self a liberty ( too commonly taken ) to reflect upon and censure those , whose sentiments are not the same with mine : i have indeed taken the freedom to expose their notions , as they deserve ; but without reproaching those that hold ' em . there is scarce any thing more common , than for persons to maintain such principles , the necessary consequences whereof they do abominate ; but either through ignorance , or inadvertency , they discern 'em not : many through weakness cannot , others for want of due attention do not apprehend the connexion there is between 'em : in both which cases 't is not allowable , nor have we allow'd our selves to charge such invidious consequences upon 'em ( which are not own'd , but especially which are disown'd by 'em ) ; but to argue from 'em against their mistaken principles , is what no one can reasonably disallow . — and this is what is principally blam'd in our accuser , that he has laid us under the imputation of socinianism , at least of socinianizing ( crimes which we do from our very souls detest ! ) had he attempted to prove it , as a consequence upon one or other principle advanc'd by us , we should very thankfully have accepted his endeavours to undeceive us ; but having so injuriously reproach'd us , we are necessitated to vindicate our selves ; should we be silent under the impeachment , we should too far participate in our accuser's guilt : that same law of god not permitting us to bear false witness against our selves , which obliges us not to do it against our neighbour . but though from this very consideration the general design of these papers be justifiable , that is not enough ; nor yet tho the management and manner of writing be so too : that may be justifiable , that is not greatly useful or commendable : we have therefore endeavoured that the ensuing pages may do real service . in order whereunto , we have not only avoided all unbeseeming reflections , upon any person or party , by reason of their differing sentiments from us ; but have also studiously declin'd all meer logomachies , all contentions about meer words and phrases , carefully distinguishing ( upon every occasion ) real from meerly verbal differences ; and as to the latter , even where the words have been less apt and expressive , we have not thought rent worthy of a debate , being more sollicitous to find out the sense in which one or other person uses them , than concern'd about phrases or expressions on one side or other . and were this one rule more universally observ'd , how greatly would it contribute to the ending most of our controversies ; not to make meer phrases and forms of speaking , the matter of a dispute either way ; but to allow every one the liberty of their own expression , provided they can but agree in sense . 't is hardly to be conceiv'd , of how pernicious consequence this one thing has been , the making necessary what god has never made so : should we take the freedom to instance in self-devis'd notions , and ceremonies ( some , as amongst the papists , wicked and intolerable ; others , almost amongst all other persuasions that profefs christanity , needless , and ( at the best ) but tolerable ) which yet have been impos'd with like rigour as if all religion had dain in 'em ; how black and dismal a tragedy would it introduce ! how great a part of that christian blood , which has been spilt , would be found chargeable hereupon ! but i shall confine my self to the point before us , the insisting upon terms and phrases ( such as are meerly of humane stamp , ) as if so necessary that orthodoxy in the faith , that christianity itself could not subsist without ' em . such a spirit as this has long been growing upon the church ; and in our accuser it seems to have arriv'd to full maturity : his whole zeal and strength and time is , in a manner , taken up in collecting , and heaping together , out of various authors , certain words , and forms of speaking ( without any fix'd determinate sense ) ; and ( though they have no certain meaning ) the man will needs force some upon us , that we must by no means leave out , unless we will fall under his resentments ; and another set of phrases , we may not use ( let our sense be what it will ) but , by vertue of i know not what ( papal or patriarchal ) authority , he will say , we do socinianize . at this rate of magisterialness does he talk , in the preface to his appeal , p. . if any one that comes after shall use the same expresions ( meaning , the same that mr. baxter uses ) — i say ( and who then dare gain-say it ? ) he does socinianize ! and immediately after ( speaking of such words , as he with others shall put into your theses ) he adds , much less may i be censur'd , though i express my resentments against him , whosoever he be , that is for leaving such words out . one would have thought it had been no excess of modesty , if he had , at least , excepted his superiours in state , age , gravity , learning and piety : if the king should convene an assembly of the most pious and judicious bishops and others , to draw up theses to avoid socinianism and arminianism , and they should leave out such words , as this dictator would put in , they are like ( for what i see ) to feel his resentments , whosoever they be , without exception ; though those worthy persons , to whom he has appeal'd , should be amongst 'em , they are to find no favour ; nay , though the king himself should preside in the assembly , the beams of majesty will not be a sufficient security to him. in the mean time , it is to be observ'd , what a mighty stress this man lays upon words and expressions ; these are all he talks of ; not one syllable about the sense or meaning of 'em : men may mean what they will , so they do but use his phrases ; and let their meaning be never so sound , they must not escape his censure , unless they speak his words . what degree of necessity he puts upon 'em , as well as what the particular words and phrases are that he would impose , may , the better appear if we also cast our eye upon the letter he prefix'd to his late defence : there we are told , that the phrases are those , that they of the greatest character for learning — have both us'd , and judg'd necessary — not only as a fence about the receiv'd faith , and a barrier against irruptions upon common christianity : but as such phrases , without which the doctrines of christ's satisfaction , and of our justification could neither be orthodoxly , nor intelligibly express'd . you see 't is not enough , that he may use 'em himself , but they must be impos'd as necessary : nor is be satisfi'd , to have his words accounted a fence about the receiv'd faith , a barrier against irruptions upon common christianity ; but they must be admitted as the standard of orthodoxy : nothing will serve the turn , but they must be esteem'd necessary , so necessary , as that without them the doctrine of christ's satisfaction , and of our justification can neither be orthodoxly , nor intelligibly express'd . and what these so invaluable phrases are , he tells us afterwards in his defence it self , p. . & passim . they are the very same that run through his appeal , viz. a commutation , or change of persons between christ and us ; christ's sustaining the person of sinners , and suffering in their person ; his coming under the bond and obligation of the violated law , &c. these forms of speaking are not , by any means , to be omitted ; we forfeit our understandings , our orthodoxy , our christianity , if we dare to alter ' em . and ( perhaps ) all the guilt of this kind does not lie at the door of this accuser , and others of his way ; it were well , if there were not a participation of it on all sides : and therefore , as one earnestly desirous of the more healthy and peaceful state of the church amongst us , i will here adventure to lay my hand upon the contenders of all denominations ; and whether they will hear , or whether they will forbear , i will ( at least , so far as relates to the matter in hand ) interpose a few seasonable and healing advices . . distinguish carefully betwixt such words or terms as the spirit of god has made use of , and such as are of our own devising . . as to the latter , distinguish again betwixt obscure and improper terms , and such as are apt and expressive of what is intended by ' em . . distinguish betwixt what you are oblig'd to use your selves , and what you may expect from others . . as to others , you will find a difference ( which shou'd be allow'd for ) betwixt such as are acted for one or other party , by ignorance or prepossession , and men of more large and free understandings . . but especially ( as to the expressions of other men ) distinguish betwixt what they say , and what they mean. whereupon i add , ( . ) it should be no matter of debate amongst christians , whether scriptural , or other terms , be to be preferr'd ; the very words of scripture being sacred , as well as the sense . though this will not altogether hold true , as to one or other translation ; yet of the original text , it is most certainly true , the very words being dictated by the divine spirit . and this ( perhaps ) is what principally distinguishes it from the best of other writings : and even as to translations themselves , by how much the nearer they approach ( in their respective languages ) to the original text , and by how much the more exactly they express that , so much the greater regard is to be had to the very words that are found in ' em . thus far it may be hop'd , such as are christians will readily be agreed . i say not this to countenance any in their ignorant mis-applications of scripture-phrases ; i would only have it to refer to an understanding , and apposite use of ' em . ( . ) as to meerly humane phrases , or forms of speaking , there are none ( upon any pretence ) fit to be impos'd ; the most plausible pretences commonly made use of , for that purpose , are either on one side , [ our phrases are of venerable age , what the church has long been in possession of ] : or , ( perhaps ) on the other side [ our terms , though new , are most clear and expressive of the truth , and render it easily intelligible to every considering mind ] : now , granting either the one or the other to be true , or ( in some instances ) that they are both old and significant ; yet all that can follow thereupon is , therefore they are fit to be us'd ; not , therefore they may , or ought to be impos'd . how weak would such a method of reasoning as this be , such a word the ancients us'd , therefore we must use no other ; such a father , or such an eminent reformer us'd it , and therefore he is a heretick , or a man of very dangerous principles , that varies from it ] ! or again , should it be admitted on the other hand ; [ such a word is very significant , therefore no other should be us'd ] ! yet upon no better bottom do multitudes suffer the churches peace , and their own charity to be reason'd away . ( . ) when we either speak , or write our selves , we are oblig'd to make use of such terms as have a most clear and agreed sense , and are best adapted to express to others , what it is we mean : the very end of speech it self proves this . and hereupon we ought , out of how great variety soever offers , to choose the fittest for our own use ; but we are not hereupon impower'd to choose for , or prescribe to others , [ in these words , and no other , shall ye pray to god , or speak to men , &c. ] those seem fittest to one person , which do not so to another . ( . ) amongst men that do not religiously tie up themselves to the phrases of one or other party ( but , placing their christianity only in those great and necessary things about which all parties of professors are agreed , as to other matters , have a greater latitude and freedom , both of thought and speech ) we may indeed expect the last mention'd rule will be observ'd : but we should not wonder , if some do tenacionsly adhere to the terms and modes of expression , that are peculiar to their own party , how obscure and improper soever ; some out of weakness cannot , and many out of prejudice and prepossession will not vary from ' em . ( . ) now even as to these , there is room to hope ( at least ) , they may not mean altogether so bad , as their words would seem to import : we should therefore ( in such cases ) do what in us lies , to find out the sound sence they aim at , and approve of that , though not of their uncouth , and unintelligible phrases . but , ( . ) by no means seek to impose upon others , one or other self-devised phrase , or form of expression , as if truth could not be maintain'd without it ; neither lay so great a stress upon meer words , as if orthodoxy or heresie did depend upon ' em . and surely we should have little disposition so successively to cry up , and contend for our respective modes and forms of speaking , if we did consider , i. what a trifling spirit it argues , wherever it has place ! a mind empty of every thing that is more great and manly ! a childish spirit that can find leisure for , and pleasure in such little , inconsiderable things ! ii. especially , if we also add , ( and i pray let it be added ) how disagreeable it is , to a spirit rightly christian ! and that on many accounts : particularly , . as it manifests too little veneration for the sacred scriptures ; how boldly are these impeach'd of insufficiency , when words and phrases not to be met with here , are obtruded upon the church as necessary , so necessary as that without them , the most important articles of the christian faith can neither be orthodoxly nor intelligibly express'd . with modest minds it should surely suffice to say [ they are apt , and may be useful ] : but if their necessity be press'd upon us , they are at least equaliz'd with , if not preferr'd to those of the divine spirit . and can any one that has the spirit of christianity in him , deliberately agree to this [ my words , my phrases are as necessary as those the holy ghost has chosen ] ! he knew not how to convey his sense to the world so well as i ! if any will thus insolently set up themselves and traduce the sacred oracles of our holy religion , my soul , come not thou into their secret ! . nor will christianity suffer , that the perogative of god should be thus invaded : his soveraign rights are hereby usurp'd upon : for asmuch as it is one of his peculiarities , to impose any thing upon the church as necessary . he claims it , as what belongs to him , not only to be a law-giver , but to be the one , the only lawgiver in reference hereto : and who are we , that we should justle him out of his throne . . how disagreeing to the spirit of christianity is it , to give way to and countenance such uncharitable censures ; [ that such an one is unsound , heretical , no christian ; because he dos not use my words . ] how common a guilt is this ! and by how much the more lately such an over-magnifi'd phrase was introduc'd , so much the farther does the censure reach : for instance , christ's suffering in our person , &c. if no one may be allow'd for orthodox , that uses not this phrase ; the whole christian church is laid under censure , except an inconsiderable bandful within this last age. but can it consist with christianity ( whereof charity is a most essential and inseparable part ) to reproach , and unchristianize ( in a manner ) the whole christian church ? besides , . we do not only hereby revile christians , ( and so offend against the generation of god's children ) ; but we do also debase christianity it self : how contemptibly mean , and vile is it render'd in the eyes of by-standers , when they see us with so unproportionate beat and zeal contend for and against insignificant words and phrases ; and labouring to proselite men to these , as if the kingdom of god was in these letters and syllables : how do they hereupon ridicule , and break their prophane jests upon our holy profession ! and how are they fix'd in their prejudices against it ! and is it nothing to us , that the name of christ , and christianity , is blasphem'd through us , by our means . . besides , how are we hereby diverted , our minds diverted from intending the most amazingly great and awful things that relate to christianity : those principles and practices that do most truly essentiate and constitute it : those truths which are according to godliness , and which are adapted to advance and promote it ; which do both tend to make the temper of our own spirits better , and to excite us to do more good to others . these are forgotten , and overlook'd : hereupon ( being diverted from what should animate and nourish us ) what a ghastliness and languor appears in the face of our profession ! how are we become as dead men ! how little of the life and power of godliness is to be found amongst us ! and should not this ( will it not ) be laid to heart by such as have any serious regard to the welfare of christianity , or of their own souls ? will it not henceforward render strifes of words less grateful and relishing to such , that they are likely to be attended with so pernicious effects . we cannot surely deliberately consent , that one or other phrase should be to us instead of our god , our redeemer , our faith , our hope , our love , holiness , and our heaven ; nor place out the zeal on that , which should be reserv'd for these . but again , iii. if this spirit were not so disagreeing to christianity ; 't is no way fit to be indulg'd , on the account of those perpetual quarrels , it must necessarily introduce amongst us : it would endlesly be contested ( without the possibility of being ever decided ) what particular phrases shall be admitted as necessary ? by what rules their necessity , or no-necessity shall be adjusted ? or , with whom the judgment of this grand affair shall be entrusted ? and iv. it would greatly tend ( should it obtain ) to discourage all improvements in knowledge : every encrease of light will require more or less alteration to be made in the old and customary modes of expression ; and consequently endanger a person 's reputation . at how much easier cost , may men learn a set of phrases , that they do not understand ; and save their pains , and their orthodoxy at once . v. and lastly , it has not the least advantage attending it , to compensate for , and set against all its mischievous effects . that which is commonly pretended for it , is , that it may be a security against error . but how utterly insufficient is it for any such purpose ! how possible , nay , how common a case is it , for persons to use the same phrase , and yet not mean the same thing . so vain , and so pernicious does it generally prove , when we leave the methods god has prescrib'd , and will needs prevent or remove the churches maladies by ways and means of our own devising . but to draw to a close , there is one thing farther that i would add ( to avoid offence ) and 't is in reference to the mention of mr. cross's name , in the long marginal note : when i wrote what you find there , i was in hopes of his second thoughts upon that text ; and the papers were out of my hand sometime before i heard of his death ( i not having seen 'em for several months past ) : nor , till i saw it in print , did i remember there was any thing in which he was concern'd ; otherwise i should at least have suppress'd his name , if not all that relates to him — for i cannot but be averse to every thing that looks like trampling upon the ashes of the dead . errata . page . l. . r. nostra , p. . l. . r. as errors , p. . l. . r. alledge , p. . l. . r. surely , p. . l. . r. that , p. . l. . r. strictius , p. . l. . add it , p. . l. . r. pursuing . introduction . not knowing whether that right reverend and worthy bishop , or the other very learned person ( in the great and constant cares of a more publick nature that attend their stations ) may not account it rudeness for us to break in upon and disturb 'em with our petty quarrels ; i have not thought fit so directly to apply to them ; and for this only reason it is , that i have not joyn'd in the appeal to ' em . their determination is not hereby intended to be declin'd ; there being no reason to fear the issue should they think fit to publish their judgments to the world. but whether their leisure from greater affairs will permit 'em ( or indeed , whether they shall account it worth their leisure ) to interpose in this matter , or not ; the nature of the charge is such , that ( how groundlesly soever it be advanc'd ) it is not fit to be silent under it . that which is apprehended more especially to require that this invidious reflection be taken notice of , is , that this way the reputation of that most excellent person is undermin'd , and his most valuable writings ( as well as the ministry of those that in this matter are of his judgment ) are ( so far as in this accuser lies ) blasted , and rendred odious and useless . and such as either have wanted opportunity to look into the socinian writings , or have not judgment sufficient to distinguish betwixt appearances and realities , may be so far impos'd upon , by the confidence of this accuser , as to believe the charge advanc'd against us . for their sakes therefore , and our own ; to prevent their guilt , as well as to preserve our own reputation and usefulness ( and , if possible , also to undeceive this accuser and his brethren ) we think it fit and necessary that it be made appear , there is no sufficient ground whereupon to censure mr. baxter , or ( those whom he calls ) his followers , as socinians , in that great and important article of christ's satisfaction . for the clearing whereof , we shall , with reference to the suspected passages , ( first ) manifest their agreeableness to truth . and then shew the no-advantage hereby given to the socinian cause . now the passages this accuser , and his brethren , are so much afraid of , and griev'd at ( as he pretends ) we shall set together , that we may see what they will in the whole amount to ; and they are these : . christi perpessiones quoad rationem reifuere malum naturale perpessum ex occasione & causalitate remota peccatorum generis humani . ( he should have added ) & proxime ex sponsionis & consensus proprii obligatione . bax. method . theol. pars iii. cap. . determ . . p. . this will be the better understood , if it be observ'd , that the question he had before him , was , whether the suffering of christ was properly and formally a punishment ? for the determination whereof , he does define punishment ( properly so call'd ) a natural evil ( that is , an evil of suffering ) inflicted for , or on account of a moral evil ( i. e. the evil of sin. ) and ( besides other distinctions which he had premis'd ) he distinguishes betwixt the suffering of the delinquent himself , for his own sin , in which case his sin is directly , immediately , and per se , the cause of his suffering ; and this ( he tells us ) is punishment in the primary and most famous sense of it : and the suffering of another by reason of the delinquent's fault ; in which case , though there be a suffering for sin , yet that sin is more indirectly , mediately , and per accidens the cause of the suffering ; and therefore though it be punishment , yet 't is only in a secondary and analogical sense to be so call'd . and this secondary sort of punishment is two-fold ; 't is either natural or voluntary ; the natural punishment for another's sin , he calls that which follows upon the nearness of relation in nature betwixt the sufferer and the sinner ; as when children suffer for their parent 's sins ; the voluntary is , when there is a free consent and undertaking to suffer on the behalf , and in the stead of the sinner , though there was no previous relation to the sinner from whence he should naturally be oblig'd to suffer for him . now he does ( and surely with very just reason ) conclude the sufferings of christ to be of this last kind , for that they were not the sufferings of the delinquent himself , and so not punishment in the primary and most famous sense of the word ; they cou'd therefore only be punishment in a secondary and less proper sense . and since , even in his assuming our nature , christ was conceiv'd miraculously by the power of the holy ghost ( and did not descend from adam by ordinary generation ) therefore in that secondary sense , his punishment could not be the natural effect of adam's sin. it remains then , that christ only was punish'd as a voluntary undertaker , and the analogical punishment he underwent was inflicted on him as a sponsor in our stead ; our sins were the ground and reason of his sufferings , yea the meritorious cause ( but not so nearly and immediately as they wou'd have been of our own sufferings ; ) for that his sponsion and consent did necessarily intervene ; so that they may not unaptly be call'd punishments , though not so fully and properly as the sufferings of the sinners themselves might have been so call'd . to this sense does that excellent person speak , and this is little else than a translation of his latine words , as will appear to any one that is capable and willing to consult the place referr'd to . and this being the substance of what he afterwards quotes from him , i shall need to be at no farther trouble than only to recite the words . . and thus he goes on ; peccata nostra fuere causa remota passionis christi . and again , culpa nostra non erat causa proxima ejus passionis , sed tantum remota & occasio . once more ; at sensu improprio ( i. e. not in that most proper and primary sense in which they are imputed to the sinner himself , as may be collected from the immediately fore-going words ) per meram connotationem dici potest , peccata nostro christo imputata fuisse , viz. quoad reatum paenae ( & culpae ut ad paenam , at non in se ) idque tantum remote : non quasi peccata nostra paenas christi merita essent , sed quia nisi nobis paenas merita essent , ille paenas non dedisset . et quia paena nulla est formaliter nisi propter peccatum , ideo quatenus christi passiones fuere paenae analogice fic dictae , peccatum ( non suum , sed nostrum ; non causam meritoriam , sed quasi procausam meritoriam & occasionem ) connotabant . ibid. determ . . p. , . . he quotes him again in english , thus : man's sin was an occasion of christ's sufferings , as being loco causae meritoriae , for properly there was no meritorious cause . the law 's curse , or obligation , was another occasion , as being miseriae causa removenda . christ's voluntary sponsion or consent , was the moral obliging cause . universal redempt . p. . again , we must distinguish betwixt suffering ex obligatione legis , & merito peccati , as we should have done if we had suffered our selves ; and suffering ex obligatione solius sponsionis propriae , as christ did , without any merit , or legal obligation , his own sponsion being instead of both , and our sin and obligation being but the occasion , or loco causae meritoriae , ibid. p. . again , the law , as binding us was the great occasion of christ's death , and loco causae obligatoriae ; but not the obligatory cause it self : christ's own sponsion , and his father's will , were the only proper obligations , p. . again , christ did not suffer from the obligation of the law , but from the obligation of his own sponsion , on occasion of the law 's obliging us to suffer , p. . once more , christ's sufferings had no real , proper , meritorious cause ; but yet man's sins were the pro-causa meritoria , he undertook to bear that suffering which for them was due to us ( not to him ) and therefore when i say , he bore the sufferings due to us , i mean it materialiter only ; such sufferings for kind and weight he bore , but his obligation to bear 'em was only from his own sponsion , and not the law , p. . these are alledg'd by the accuser , as some of those passages which move him and his brethren to fear , &c. appeal , p. . but these being but some of 'em , he adds the rest , p. . , . and what he further transcribes is this : . we must not say that christ died nostro loco , so as to personate us , or represent our persons in law-sense , but only to bear what else we must have born , p. . and , as for your objection , that no other way but representing our persons cou'd suffice to save us by the satisfaction of another , 't is a gross mistake , and naked affirmation , without proof : and for them that say , christ suffer'd in persona nostra , but not satisfy'd , or merited so : i answer , they speak inconsistencies , p. . to which he adds his explication of that phrase of christ's suffering loco nostro ; as it signifies , suffering that which another was oblig'd to suffer towards the freeing him from it ; being materially the same , but not formally , from the same obligation , but from the obligation of a voluntary sponsion ; and this not in the name , or as representing the person of that other , but in a third person , viz. in the person of a mediator , redeemer , or friend , p. . . i need not mention what he next adds , for that it were exceeding strange if any one shou'd ( with this author ) traduce a person as socinianizing , for distinguishing betwixt christ's dying in our stead , and his dying for our good . now to what purpose have we all these passages transcrib'd by him ? with what design ? what , can it be imagin'd the man will make of ' em ! ( unless he have a mind to bring some of his friends into a better acquaintance with that most excellent person . ) what has he to except against any of the recited clauses ? for my part , i was not able to guess , what evil it was that he wou'd charge upon 'em ; nor cou'd i have been more surpriz'd , if any one had cavill'd against the plainest theorem in euclid ; mr. baxter's theses in this case , being as plainly demonstrable ( upon scripture-principles ) as any of euclid's are ( upon principles of common reason : ) nor is it fit ( perhaps ) that any thing shou'd be admitted into the rank of christian doctrines , but what is so . but what dangerous , what pernicious error has he found in these passages ! why , he dreams at least , that he is aware of a design ( bad enough , you may be sure ) against the doctrine of a real , full , and proper satisfaction to god's justice for our sins , p . risum teneatis . well , but how must this design be carried on ? why , don't you observe it , here 's left out a change of persons between christ and us all along ? i 'm well aware of it ; and what then ? why , and then there 's not a word of christ's sustaining our person , nor of christ's suffering in the person of sinners ; and a design there is on foot ( i smell it at a distance ) to turn [ christ's suffering in the person of sinners ] into [ his suffering in the person of a mediator . ] why surely , though one can't yet guess what hurt there should be in it , yet ( if it be kept so very close , as this man's way of expression would intimate ) one would be ready to suspect , there was some ill design in it ; but ( upon further enquiry ) it appears , there was no need of so great cunning to find out that this was design'd ; 't is what mr. baxter proclaim'd openly ( in the hearing of the whole world ) near fourty four years ago ; for thus he spake in his confession of faith , p. , . christ , as the publick sponsor , did bear the punishment deserv'd by the sins of the world , and made to his father a satisfaction sufficient for the sins of all : but this he did in the person of a mediator , that undertook to bear the penalty , and not in the person of the elect , or of any particular sinner , &c. nor has he at any time since made a secret of it ; but upon every befitting occasion this has still been his constant language . so in the catechism , at the end of his family-book , p. . christ suffer'd for our sins , and in our stead , because it was to free us from sufferings ; but yet he suffer'd in the person of a mediator , who indeed is one that undertook to suffer in the sinner's stead , but never was , nor consented to be esteem'd the sinner himself . and a little farther ; christ suffer'd in our stead , but not as our delegate , nor in our name and person properly , but as a voluntary mediator , &c. — so also in his treatise of justifying righteousness , part i. p. . christ suffer'd and obey'd in the person of the mediator , between god and man , and as a subject to the law of mediation . the like again , p. . as indeed frequently in that book . so in his meth. theol. p. iii. p. . christus in persona mediatoris passus est — non in persona — offendente . and in his cath. theol. part ii. p. . § . . christ did not take upon him strictly and properly the ( natural or civil ) person of any sinner , much less of all the elect , or all sinners , but the person of a mediator between god and sinners . see also § . . and p. . § . . he ( god ) judges christ to have been the sponsor and mediator , and in that person to have done and suffer'd as he did ; because it is true : but he judges him not to have been the legal person of the sinner , — because that is not true . it were almost endless to refer you to all the other places where he thus speaks — now after all , is it not very pleasant , to have this man come and whisper it ( as if it had been some mighty secret ) that he was aware this great man had a design to turn [ christ's suffering in the person of sinners ] into [ his suffering in the person of a mediator . ] p. . if it be a plot , 't is surely a very innocent one , that he should carry it on ( for so many years ) so openly , and in the view of all the world ; 't was what he never was asham'd to own ; and what was known to be his sense of the matter ( for ought i know ) before this informer was born . but to proceed , suppose he was for christ's suffering in the person of a mediator , and not of sinners , ( as , though 't is by this accuser only hinted as a remote design , yet we have ( if that will do him any kindness ) given him very full and plain evidence of it ) what hurt is there in it ? — what! why then christ was never by vertue of the sanction of the law oblig'd to suffer for us ; that is , as he oft tells us , the original law , the law which we had transgressed did not oblige christ to suffer . well , 't is granted ! pray go on ; and then , he suffer'd not a proper punishment [ but only the same sufferings we were oblig'd to materially , not formally : ] this is the design he ( the reporter ) was aware of , and so suggested it , p. . the reporter ( if all reports be true ) has been aware of other kind of designs which yet he has not thought fit to suggest ; and if he be so good at an intrigue himself , as he is commonly fam'd to be , no wonder if he be jealous of every one else : it would incline one ( that is of no very surmising temper ) to fear his thoughts run much upon designs and plots when he is awake , that he cannot sleep but he must dream of 'em , and like one delirous cry out in his sleep , oh! they have a design , a cursed design , i 'm aware of what they aim at ! and when he is perfectly awake , he can tell of no more that they design , than only to turn [ christ's suffering in the person of sinners ] into [ his suffering in the person of a mediator ] who was never by vertue of the sanction of the law , oblig'd to suffer for us , and who suffer'd not a proper punishment , but only the same sufferings we were oblig'd to materially , and not formally ; though in his dream he had talk'd of a design against the doctrine of satisfaction . — whereas these two things do so widely differ , as that the one may be design'd , where the other is not , as shall hereafter be made appear ; yea , that 't is as consistent , as for a most sincere anti-socinian to be as heartily engag'd against antinomianism ; and that nothing but his ignorance can disprove this accuser's being engag'd in a design to promote either the one or the other , socinianism , i mean , or antinomianism ; though whether of the two may hereafter more evidently appear , if ever he should have either less policy , or more integrity than now . in the mean time , as a vindication of that ( not-without-just-veneration-to-be-nam'd ) mr. baxter , and those who ( with my self ) bless god for him , and his excellent labours , ( though we , as the servants of christ , dare follow no one farther than he is a follower of our lord ; ) i say , as a vindication of him and our selves , i shall undertake these two things in the following papers , viz. to prove , that what is here transcrib'd from mr. baxter is the truth , that must secure us from the impious and to be abhorr'd blasphemy of antinomianism : and afterwards , to make it appear , that the equally horrid opinions ( on the socinian extream ) are ( not only not-countenanc'd , but also ) most effectually refell'd upon these principles . to which i shall apply my self , when i have only added , that what is here said , is not intended as an anticipation to the just defence that may be expected from that other worthy person , whom this accuser does also by name traduce ; and therefore i do not meddle with any of those passages wherein he is personally concern'd . part i. § . . this accuser having throughout his appeal insinuated that the before-recited passages are unsound , and socinianizing at least , if not socinian , has made it necessary in order to our defence , that we make it appear , they are not chargeable errors , much less as socinianism : the former of these we shall begin with , viz. that there is nothing erroneous or unsound in the particulars he has transcrib'd from mr. baxter . § . . in order to which we shall consider 'em distinctly , according to the several heads , to which he seems to have reduc'd 'em ; tho' for want of method in his book ( or thro' the intricacy of it at least ) 't is not easie to find 'em out — but the principles he seems to extract from the above-mention'd passages , and to expose to censure are these , viz. i. that christ suffer'd by vertue of the law of mediation , not by vertue of the sanction of the violated law. ii. and consequently that he suffer'd in the person of a mediator , not in the person of sinners . iii. and that thereupon his sufferings were only materially , not formally the same we were oblig'd to . iv. and that our sins ( tho' they were the impulsive meritorious cause of christ's sufferings ) yet it was only more remotely that they were so , and not so nearly and immediately as they wou'd have been of our own . v. and therefore , though his sufferings may not unaptly be call'd a punishment , yet not in that full and proper sense in which the sufferings of the sinner himself might have been so call'd . chap. i. that christ did not suffer by vertue of the law which we had transgress'd , but only by vertue of the law of mediation . this is so far from being a pernicious error , as that it is a very important and most useful truth ; for the manifesting which i 'll set my self to hint the absurd consequents of the opposite notion , and to obviate the seeming reasonings of this accuser against it . § . . suppose we for a while that this notion of mr. baxter's is false , as this accuser would have it ; now if it be so , then the proposition contrary to it must needs be true ; and if it were true , nothing but what is so could naturally and necessarily flow from it . we will therefore consider some of the direct consequences of that opposite notion , and they are such as these . § . . . if christ did suffer by vertue of the violated law , then it must needs be , either that he was a violator of the law himself , or that law must be disjunctive ; [ thou , or thy surety , shall obey , otherwise , thou , or thy surety , shall suffer . ] that one of these consequents must be allow'd , cannot ( with any appearance of reason ) be denied : he cou'd not suffer by vertue of that law , unless he were under the reach of it ; and how cou'd he be any other way under the reach of that law , than one of these two : either as having violated it himself ; or , being bound , when the law was given , as a surety in the same bond with us . there is indeed a third way pretended by this accuser , and that is , that by his own sponsion , and by the will of the father , he came under the obligation of the violated law , and so stood bound by this law to suffer , ap. p. , . but 't is strange , that a person so well acquainted with laws , as he wou'd be thought to be , shou'd need to be told , that if the obligation christ laid himself under to suffer , was as exactly the same , with that we lay under , as it was possible to be ; yet the change that was made in the person oblig'd to suffer , did alter the form of it , and make it truly another law , another obligation , and not that of the original law , otherwise than materially only . we are willing to allow , that christ suffer'd the same for quantity and quality that we shou'd have suffer'd , so far as there is but probable proof . baxt. of univers . redempt . p. , . but if it were most strictly the same thing that we were oblig'd to , yet it is not sufficient to prove , he suffer'd under the formal obligation of the violated law , or that he stood bound by that law to suffer ; for that another person may , in the stead of a criminal , suffer the very same kind of pain , or loss , that the criminal himself was condemn'd to , and this by his own sponsion , and the will of the prince : in which case i dare appeal to all the learned in the law , whether the obligation be not another ; whether the law by vertue whereof he suffers , be not differing from that which condemn'd the malefactor himself . so that if christ did ( as this accuser of him , as well as us , says ) suffer by vertue of the violated law ; 't is not to be conceiv'd , how the threatning of that law cou'd reach him , unless he were ( as we have hinted ) either a violater of that law himself , or an antecedent surety with and for us . which either of these he shall say , it will equally be subversive of the whole gospel . § . . ( . ) shou'd he have the front to say , that christ was himself a violater of that law , what more egregious blasphemy cou'd he utter against the author of our holy religion ? how shou'd he be the redeemer of sinners , that was a sinner himself ! the whole gospel does depend upon , and necessarily presuppose his innocency ( yea , which is more , his divinity ) as the foundation of it , john . . hell it self cannot foam out greater rage and nonsense than to call god a sinner ; and while we are so expresly assur'd , that our lord jesus was holy , harmless , undefiled , separate from sinners , heb. . . that he knew no sin , cor. . . heb. . . pet. . . joh. . . pet. . . we shall not so much as suspect , that any one professing the christian name will imagine , that christ suffer'd as being a violater of that law himself . . if then he suffer'd by vertue of the sanction of that law , it remains that he was an antecedent surety with and for us ; otherwise the obligation of that law cou'd never reach him ; and then the law as given to adam , must be supposed to run [ thou shalt obey , or thy surety for thee ; otherwise , thou shalt die , or thy surety for thee . ] now if the original law did thus take in a surety , how plain is it , that it was never violated ! our surety did obey , did fulfill all righteousness ; if then it only oblig'd either him , or us disjunctively to obey ; what ground is there left , whereupon either christ or we shou'd suffer ! obj. but i presume some will allege , his suretiship did only respect the sanction , not the preceptive part of the law ; that the law did not oblige him to obey ; but only ( supposing our disobedience ) either he or we must suffer . repl. to which it might be reply'd , the surety's name is not more legible in the penal ; than in the preceptive part of the law ; and we find he did obey , as well as suffer ; and therefore have reason to think he was equally oblig'd to obey , as he was to suffer . but yet we will suppose it to be ( as they wou'd have it ) that christ was only oblig'd in case of our disobedience ; that he was only a surety with reference to the penalty ; and that the sense of the law was [ thou adam shalt obey , otherwise , thou or christ , shall die . ] and thus far at least he must be obnoxious to the original law , otherwise he cou'd not possibly suffer under the obligation of that law ; he cou'd not be said to be ( as this accuser wou'd have it thought he was ) in the same bond with us , and oblig'd to suffer by vertue of the sanction of the same law that oblig'd us to suffer . § . . now this notion in the consequences of it , is equally subversive of christianity with the former , for . if the original law ( as to its penal part ) was disjunctive , viz. either that the offender shou'd suffer , or christ for him , then the gospel had not been the bringing in of a better covenant , but a performance of the old. thus does that right reverend person , to whom this accuser has appeal'd , argue against him . upon this principle , what the apostle had so carefully distinguish'd , are confounded together , and made one and the same thing , when upon a comparing 'em together , he does once and again give the preferrence to the latter covenant , ( as heb. . . — . . ) 't is plain he supposes the one is not the other ; or , if the apostle in that discourse had a more immediate reference to the mosaick law , his argument will hold a fortiori from hence , in reference to the original law. but there is one thing farther i wou'd add under this head , which perhaps will be of weight with this accuser and his friends , and that is , that hereupon the gospel must needs be a law , the very old , original law , and not so much as a law of greater grace ; what can there possibly be left to distinguish the old , original law , and the gospel , if this principle be admitted ? . if the original law ( as to its penal part ) was disjunctive , it wou'd also follow , that we are justifiable , according to the utmost rigour of that law ; for supposing the penalty to be already borne , what has that law further to charge upon us ? the psalmist ( surely ) had much differing apprehensions of the matter , when he cried out , if thou , lord , shouldst mark iniquities , o lord , who shall stand ? psal . . . the reverend dr. owen's words upon this place , are very remarkable : but ( says he ) may not an intercessor be obtain'd to plead on the behalf of the guilty soul ? eli determines this matter , i sam. . . if one man sin against another , the judge shall judge him ; but if a man sin against the lord , who shall intreat for him ? there is not , says job , between us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that might argue the case , in pleading for me , and so make up the matter , laying his hand upon us both , job . . we now ( as he immediately adds ) consider a sinner purely under the administration of the law , which knows nothing of a mediator . so that ( according to him , and indeed according to the truth of the thing ) the original law did not admit or appoint any mediator , any christ to suffer and plead on the behalf of the guilty soul ; and consequently left no place for hope . but upon this supposal , that that law only oblig'd either christ , or us to suffer , what reason was there for so dismal apprehensions ? tho' god shou'd mark iniquities , resolve to animadvert upon 'em with utmost rigour , we may yet stand ; for that the very rigour of the law does ( according to them ) require only , that either christ , or we shou'd suffer , not that both shou'd , now then where is the danger the psalmist was so apprehensive of ? and whence is it , that he does elsewhere so earnestly deprecate god's judicial process , psal . . . enter not into judgment with thy servant , for in thy sight shall no man living be justify'd . it must needs be , either that the psalmist , or these men , have very greatly misapprehended the sense of that law ; for that according to him , if god shou'd judge us by that law , no man living cou'd be justify'd ; whereas according to them , though god shou'd judge us by that law , we cannot but be justify'd ; for when the threatned penalty is inflicted , the most rigorous justice can go no further ; we are recti in curia , when the law is satisfy'd ; no further charge can have place against us . . yea further , it follows , that we never had ( as indeed we cou'd never need ) a pardon . the case will be very plain by a familiar instance : suppose two persons jointly bound for the payment of a certain sum of money , or for the performance of any other condition or contract ; if either party pay the money , or discharge the bond , the other is quit in law , and the creditor cannot be said to have forgiven him . justice it self is so far from requiring , that it wou'd not admit of double payment . now then , if christ was in the same bond with us , if either he or we suffer , the debt is paid , the utmost demands of justice are answer'd ; what place is there then left for forgiveness ? can a penalty be said to be forgiven , that was not due ? or can it be yet due , when 't is already paid ? and is it not in law paid , if either the principal or surety pay it ? upon this principle then it is plain , that god cannot be said to have forgiven us , to have been gracious to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for tho' socinus did ( as grotius has manifested ) argue from those terms , with great weakness , against all satisfaction ; yet nothing can , with greater force and evidence , disprove a full and proper solution . what shall we then say to those numerous texts , where we and our sins are said to be forgiven ? hereupon the gospel-covenant , as offering remission , luke . . and the sacraments of the gospel , as sealing it to sincerely penitent believers , acts . . mat. . . are render'd meer impertinencies ; and can it be thought these persons do ever pray for pardon ; or that they do account themselves beholden to god for it ? how they can consistently with this their opinion , i see not . . moreover , this doctrine renders our repentance , and all obedience of our's needless ; and a continued course of the most enormous wickednesses wou'd hereupon be unhurtful to us . if these persons will be consistent with themselves , it seems necessary for 'em to say ( as dr. crisp ) that sin can do us no hurt , and holiness can do us no good . upon this principle , what hurt can sin , the grossest wickedness do us ? suppose a person an atheist , a blasphemer , an adulterer , that he live and die such ; in this case it can only be said , the law was violated , and therefore the threatning must take place : but if this notion be true , that the law threatens only , that either the sinner or christ shall die , it cannot touch such a creature as this , it having been already executed . and alike needless must it needs render holiness and obedience in all the instances of it ; for to what purpose is it , can it be suppos'd to be needful , if he may be accepted with god , if he may be rectus in curia without it . . again , if this principle be admitted , none of our sufferings wou'd consist with the justice of god : for that according to them , the law did oblige only christ , or us , to suffer ; if either suffer therefore , full payment is made ; the law has no farther demands to make ; how is it then , that we notwithstanding suffer ? that we are subjected to any sufferings , spiritual or temporal ( not to make any mention here of eternal ones ) whence is it that god with-draws the quickning , or comforting influences of his spirit from any ? whence is it , that he gives up any to their own hearts lusts ? whence is it that any are expos'd to the fiery darts of the wicked one ? or yet , that the arrows of the almighty do wound , do stick fast in any soul ? or , if we shou'd yet come lower , how unaccountable were it , that we shou'd groan under pining sicknesses , noisom diseases , racking pains , and at length yield to death ? it will , perhaps , be pleaded , that god may inflict all these evils , and many more at pleasure , as being absolute lord of his creatures ; but it shou'd be remembred , that having given us a law , he is become our ruler ; and thereby he does declare , that he will not , however ( antecedently thereto ) he might have arbitrarily inflicted any evil upon us : the very giving out a law , in and by which it is enacted , that such certain evils shall be inflicted upon the transgressors of it ; how plainly does it indemnifie-the non-violaters of it from such sufferings ? such threatnings otherwise cou'd answer no end ; if it were intended , that whether they violated the law , or not , they shou'd be alike obnoxious . now if we consider god as a governour , the evils he inflicts come under another consideration ; they are not meerly afflictions or sufferings , but they are also punishments , and therefore they are not dispens'd arbitrarily , but according to a stated rule ; he does not punish any but such as by the law are obnoxious ; hence is it that we read of his righteousness in reference to this matter . and as this does more generally evince , that all evils inflicted by a ruler as such , are punishments ; so ( with reference to the particular instances above-mention'd ) it might be distinctly made appear , that they are , in the most strict and proper sense , punishments — in the last ( which is not the least doubted ) case , how plain is it ! that the separation of soul and body is penal ; that 't is a natural evil no one doubts , as such 't is abhorr'd of all ; and that 't is inflicted for , or by reason of sin , is as unquestionable , if the apostle's account of the matter may be allow'd ; for so he tells us , rom. . . by one man sin enter'd into the world , and death by sin ; and so death passed upon all men , for that all have sinn'd . so that death ( amongst men ) has the nature of a punishment in it , but how then comes it to be inflicted , if it be not due ? if we be not obnoxious to the sentence of the law , it cannot be said to be due to us ; if the threatning was disjunctive , both parties bound cou'd not be obnoxious , if sentence be executed on either , the other is clear ; how comes it then that we are punish'd and christ too ! what shall we say ? is god unrighteous that taketh vengeance ? rom. . . or is not this rather an unrighteous doctrine , that wou'd reflect the imputation of injustice upon the holy god ? . yet again , according to this notion , how can the eternal damnation of any soul consist with divine justice ? this surety is a punishment with a witness ; but how can it be a righteous one if it be not due ? and it cannot be due to any man , if it be already paid ; and every man has paid it , if his surety have done it . i see not , upon this principle , how god can , in justice , damn any individual soul : here then is universal redemption , and universal grace , beyond the utmost stretch of arminianism it self . what! is it then not only possible that they may , but is it also certain that all shall be sav'd from everlasting perdition ! is there not only a sufficiency of grace afforded to all , but that efficacious influence that will secure the effect ! is god not only unwilling to damn any , but is he also unjust , unrighteous if he do ! 't is strange then , that we should read of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . certainly a threatning us with wrath , because of god's righteous judgment , and with remediless ruine , as a just recompence of reward , cannot but intimate , that god wou'd be righteous and just , tho' careless obdurate sinners shou'd finally perish . nay , while we are assur'd , that sodom and gomorrah , jude , v. . and many others , suffer the vengeance of eternal fire , and that god has not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , power , ability , mat. . . but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , power , authority , luke . . to cast into hell : those , and many like texts , cannot be more true , than this opinion is false , that wou'd infer god cannot punish , cannot cast into hell , were unjust if he shou'd do it ; yea , such a notion must needs be false , that these sacred scriptures may be true . . i 'll add but one more absurd consequence of this opinion ( though many more might be subjoyn'd ) and that is , that the patrons of this principle do hereby greatly obscure , and lessen that free-grace in christ , which they so highly pretend to exalt and magnifie . when they have seem'd to advance free-grace beyond all others , to cry up gospel-grace , and gospel-preaching , they do at length subvert all purely-gospel-grace at once , and necessarily resolve the whole of divine grace into the constitution of the law of works : for , supposing ( with them ) that christ's name was put into the original bond ; supposing that law did take in christ as surety with us ; 't is not of grace , but justice , that god is reconcil'd to us , or that we are accepted with him ; it shou'd not be said that we are justify'd freely by his grace , but that the rigour of the law did exact nothing more , and therefore our justification was a due debt , 't was what was owing to us by governing justice ; the righteous god cou'd not condemn us , having already exacted the threatned punishment at our surety's hands . now is it so adorable , so surprizing grace , that god shou'd be just to his own law ! is it so very astonishing and wonderful a thing , that god shou'd be true to his word ! thus , after all their pretences of a more exalted admiration of , and value for divine grace , they do by this notion shrink it into so narrow a compass , as the framing the original law ; and as for all that which the gospel magnifies as grace , they render it nothing other than pure justice ; all gospel grace shou'd ( with them , if they will consist with themselves ) be nothing differing from a due debt , tho' the apostle does so carefully contra-distinguish and oppose 'em to each other , rom. . . § . ( . ) if christ did suffer by vertue of the violated law , then his sufferings were most strictly the same that we were obnoxious to ; this is as plain , as that the sanction of the law was the same with it self . but is it to be admitted , that our lord jesus christ was alienated from the life and love of god! that he was dead in trespasses and sins ! deserted of the spirit of holiness ! was his soul over-run with outragious and impetuous lusts ! all which , under one consideration , is our punishment , tho' under another respect it be also our sin. or was the lord jesus hated , abhorr'd of the father ! did he lose all right to , and interest in god's favour and kindness ? did he bear the stinging reflections of a guilty conscience , the horrors of a despairing damned wretch in hell ? this is but part of the punishment included in the threatning against us ; but what pious soul wou'd not rise with indignation against any one , that shou'd so far blaspheme the holy and ever-blessed redeemer , as to say this was his case , his state ? and if he did not suffer what that law threatned , it cannot be said that he suffer'd by vertue of that law. it remains then , that he did only suffer by vertue of the law of mediation , as before . § . . ( . ) then the law oblig'd him to suffer ; whereupon it wou'd follow , that neither he cou'd refuse the undertaking ; nor god refuse to accept it as punishment ; but this i shall but mention here . § . . we are next to obviate the seeming reasonings of this accuser against this truth ; and what he does loosely ( and immethodically enough ) offer here and there to this purpose , we shall endeavour to reduce into some order , that it may appear , with all the force it has , against us ; and be more capable of receiving a just reply . and , ( . ) he does insinuate , that christ's sufferings cannot otherwise be an act of rectoral justice ; but only acts of obedience and dominion . take his own words : we are of opinion , that sufferings which are not from the obligations of a violated law , cannot be an act of rectoral justice , which does essentially respect the law in its distributions . — if a rector sentenceth any to sufferings , without a regard to sin , it is unjust . appeal , p. . and again , if mr. b. resolve christ's sufferings wholly into a conformity to the precept of the mediatorial law , — they can be but acts of obedience and dominion , not acts of justice , p. , . so he goes on , p. . they affirm 'em to be but acts of obedience , and consequently acts of dominion , not of punitive justice . so again , p. . the sufferings of christ — cou'd not be a judicial act of god : he ( christ ) cou'd not be condemn'd , nor cou'd sentence pass upon him ; nor according to any sentence cou'd he be executed ; for where no obligation to punishment by the sanction of the law , there no guilt in any sense ; where no guilt , no condemning , no passing a sentence justly , no execution , &c. and p. . his sufferings cou'd be but an act of dominion . now to all this we answer . . that he is so confus'd , and unsteady in the forming this objection , that we can hardly so much as guess what it is he means : sometimes he speaks of the sufferings of christ as an act of rectoral justice , and a judicial act of god ; where one wou'd think he considers 'em as inflicted by god ; and yet in other places , he speaks of 'em as acts of justice , where 't is not certain , but he may refer to 'em as undertaken by christ : now these two are far from being the same thing , that christ was not unrighteous in undertaking , and undergoing those sufferings ; and that god was not unrighteous in inflicting and laying 'em upon him. again , he thus confounds , an act of dominion , and acts of dominion ; whereas the former may import , that the father ( as dominus christi , as his lord ) might enjoyn him to suffer ; and the latter may signifie , that christ ( as lord of his own acts ) might offer , might consent to suffer . besides , he confounds sufferings inflicted by vertue of the sanction of the law , and sufferings inflicted , with a regard to sin , and makes the latter signifie as much as the former , whereas we constantly ( and with the justest reason ) distinguish betwixt 'em ; and allow that in the sufferings of christ , there was a regard had to sin , to our sin , as what had offended , highly incens'd the divine majesty against us , and render'd it necessary ( for the reputation of his wisdom , holiness , justice , and the support of his governing-authority ) that his displeasure shou'd in one way or other be manifested against sin , if he shou'd ( and that he might ) remit the penalty due to the sinner . and hereupon it was agreed betwixt the father and the son , that christ shou'd suffer ; the divine wisdom this way at once providing for the honour of god , as governour , and for the redemption of apostate-man . so that we readily grant , there was a respect had to sin , in the sufferings of christ ; yea , that it cou'd not have consisted with the justice of god as rector , to sentence him to suffer , without a regard to sin . but it does not , cannot thence follow , that he suffer'd by vertue of the obligation of the violated law ; that that law oblig'd him to suffer ; unless you will also say , that that law oblig'd god to save sinners , and to appoint this ransom for ' em . but , . supposing him to mean ( as his reference to the bishop of worcester's letter wou'd intimate ) that unless we will allow christ's sufferings to have been by vertue of the violated law , they cou'd not be inflicted by god as a ruler , but only as an absolute lord. we deny the consequence : neither is it to be allow'd , unless he can make it appear , that this is the only law , by vertue whereof christ cou'd be oblig'd to suffer . and therefore also , it might be ( and was ) a judicial act of god , an act of his rectoral justice to inflict sufferings upon christ , because the law of mediation render'd him obnoxious to sufferings : and being hence oblig'd to suffer ( and , in that general sense , having guilt upon him ) he might have sentence justly pass'd and executed upon him ; and accordingly we find ( in that prophetical psalm , . . ) christ justifies god the father under the very depth of his sorrows . nay , christ's sufferings did not only consist with the justice of god as a rector ; but did also declare and demonstrate it to the world , rom. . , . god set him forth , set him in view of all the world , by him ( by his blood ) to declare his righteousness , that he might be , and appear to be just , though he was a justifier of sinful men. as we shall ( god willing ) more fully clear , when we come to deal with the socinian adversaries , in the second part of this discourse . ( . ) whereas he argues from their being acts of obedience ( in our opinion ) that consequently we must hold , that they are only acts of dominion , &c. we again deny the consequence ; nay , rather think the direct opposite shou'd have been inferr'd , viz. that because we do consider the sufferings of christ , as acts of obedience to a law , therefore god is not , in reference hereto , to be look'd upon as a meer lord or owner , but also as a ruler . and we are the less afraid of having any ill consequence prov'd upon us , as to this , because ( which yet this accuser , as if he very little convers'd with the scriptures , seems not to know ) 't is consecrated language as well as divine truth ; 't is not only the sense , but also the words of the holy ghost , rom. . . phil. . . heb. . . so that the sufferings of christ were acts of obedience , and consequently we may infer , did correspond to the precepts of a law , and what other could it be but that of mediation : accordingly , in reference to these very sufferings , our saviour himself tells us , that he acted herein pursuant to a command he had receiv'd of his father , john . , . he says not , this i was oblig'd to by the threatning of one or other law ; but a command i have received to this purpose , and i 'm ready to obey ; for thus also in the volum of the book it is written of him , lo , i come to do thy will , o god ; for to the offering of his body , the apostle does apply those words , heb. . — . ( . ) and lastly , to close this head , we add , that if indeed we had said , that the sufferings of christ had no respect at all to the violated law , he might then ( with some force of reason ) have inferr'd upon us , that we thereby render'd 'em , with the socinians , a meer act of dominion upon christ , and not ( in any sense ) an act of justice : but he cannot but know , that we willingly grant , that they had some reference even to the sanction of that law , and that both as , the law , obliging us to suffer , was the ground and reason of his undertaking to suffer . his sufferings did in great part answer the ends , for which that sanction was annex'd to the law. ( . ) the law , as obliging us to suffer , was the ground the reason of christ's undertaking to suffer ; but his sufferings themselves , were by reason of that undertaking ; had it not been that we were under sentence of death by that law , we had not needed a mediator ; nay further , could that sentence have been remitted without any satisfaction made ; could the threatning have been absolutely recall'd ( so as that no severe marks of divine displeasure should have been left upon sin ) and this without weakning his authority , and rendring the majesty of heaven cheap : christ had never suffer'd , never undertaken to suffer — but these things are vastly differing ; to say that upon this reason christ undertook to suffer ; and to say , that that very sanction oblig'd him to suffer ; in the former case , 't is no more than loco causae obligatoriae ; in the latter , it would be the obligatory cause it self . ( . ) christ's sufferings did , in great part answer the ends of that sanction ; as will appear , if we consider for what purposes a sanction was added to the law ; and amongst others , such as these do readily occur , viz. thereby to express god's hatred of sin ; to secure the law and law-giver from contempt ; and to enforce obedience , &c. now these ends of the threatning were answer'd as well ( perhaps better ) by the sufferings of christ , than they could have been by the sufferings of sinners themselves . yet it cannot therefore be said , that the threatning it self was executed upon christ . in short , some respect the sufferings of christ had to the violated law , as is above said , but not such , as that it can be said with truth , either that that law oblig'd him to suffer , or that it was fulfill'd in and by his sufferings . ( . ) he does next insinuate , as if christ cou'd not be a mediator , at least , not suffer as such ; unless he suffer'd by vertue of the violated law. this ( surely ) must be his sense , if he have any , p. . where he says , that though christ came not under the obligation of the law of works , but by the father's will , and his own consent — yet ( on his entring into the office of a mediator ) the obligation to suffer for sin , is immediately by vertue of the sanction of the law. i take him to mean , that tho' he was not a mediator , without the appointment of god , and his own consent , yet upon his very becoming a mediator , the obligation of the violated law must immediately lay hold upon him ; so that tho' he might have avoided suffering , had he declin'd his mediatory undertaking ; yet supposing him to mediate , the violated law immediately seizeth on him , and obliges him to suffer . to which we answer , . the violated law did indeed oblige the sinner himself to suffer ; but that it did or cou'd oblige any one else , is what ( how oft soever it be said ) has never yet been prov'd . . nor does christ's meerly entring into the office of a mediator , necessarily ( and in the nature of the thing ) oblige him to suffer ; for it is conceivable , ( as a thing very possible ) that he might have mediated for a mitigation of our sufferings only . suppose ( for instance ) that instead of the torments of hell for ever , we might only endure those tortures for a determinate number of years . i would not be mistaken : i am not saying christ did so , being well assur'd he did otherwise ; nor am i devising a better method , or one equally good with that which took place : 't is not without inexpressible delight and gratitude , that i do own and adore the infinitely excelling wisdom and goodness , that is conspicuous in the gospel-way of mediation . all i say is , that in the nature of the thing 't was not impossible , there might have been a mediation set on foot to this purpose ; in which case i ask , how it does appear , that the mediator himself must needs suffer ? and this with a design to convince our accuser , his argument can have no force in it ; for that it must according to all rules of logick , proceed upon this indefinite and unlimitted proposition , whoever mediates for an obnoxious criminal , shall suffer . which proposition is not to be allow'd , unless every one that mediates ( in what way soever ) for such an one must needs suffer : an assertion so weak , that barely to mention it is sufficiently to expose it ; yet if he shou'd limit it to this , or any other special case , 't would there only be a naked assertion , and no argument . . but supposing christ was ( as i willingly grant he was ) upon his entring into the office of a mediator oblig'd to suffer for sin ; yet still , it appears not that he is so , immediately by vertue of the sanction of the law. that the sufferings of the mediator had a respect to the sanction of the law ( as before ) we grant ; but that he was properly oblig'd by that law to suffer ( whether mediately , or immediately ) is what we believe this accuser can never prove . the violated law never said , if christ mediate for sinners , he shall die ; but another law that was peculiar to himself , and which we therefore call the law of mediation . ( . ) but he proceeds , if christ's obligation to suffer did not result from this law ( i. e. the violated law ) our sins were not the impulsive cause of his sufferings , ibid. p. . and he adds , p. . it 's impossible sin shou'd be their meritorious cause . and again , p. . if christ's sufferings be not — by vertue of the penal sanction of a violated law , our sins cannot be their meritorious cause . the answer to this we must defer to the fourth chapter , where we shall have occasion to speak fully to it . again , ( . ) he does also suggest , in the last quoted pages , that christ's sufferings cou'd not otherwise be a proper punishment — the consideration whereof is also to be reserv'd for the fifth chapter of this discourse . moreover , ( . ) he does next intimate , that it was either by vertue of that sanction ( i. e. that of the violated law ) or by vertue of no sanction at all , that christ was oblig'd to suffer : for that according to us , the mediatorial law had no penal sanction ; and thereupon he challenges us to shew , by vertue of what sanction christ was oblig'd to suffer , vid. p. . in answer whereto , we distinguish betwixt a sanction in a more loose and general sense ; in a more strict and proper one . accordingly we say , . in the strictest sense , as it does import the threatning that is annex'd to a law , we see not how it can be said , that christ was oblig'd to suffer by vertue of any sanction ; for that we know no law that threatned him. but , . if we understand the word in a looser and more general sense , as signifying only an ordination at large ; we may say , sancitum fuit , it was ordain'd , enacted by the law of mediation , that he shou'd suffer for sin ; and so he was oblig'd to suffer by vertue of that sanction . . in the last place , he does advance a very formidable argument against us , viz. that ( upon the fore-mention'd principle ) we cannot hold christ's sufferings to have been in our place and stead , otherwise than as it signifies only for our benefit and advantage . this he inlarges upon , p. , . to which we reply , first , and more generally , that all that make use of that distinction , are not agreed upon one and the same sense ; and therefore the sense of the terms shou'd be fix'd , before they can signifie any thing in an argument . 't is possible such a sense may be affix'd to one , or other of the terms , in which it may be true , that we cannot hold christ's sufferings to have been in our place and stead , or to have been otherwise so , than as it signifies for our good . who knows what secret sense this accuser may understand these phrases in , by which he may prove his charge against us . we shou'd therefore know , what it is he means , both by christ's suffering in our place and stead , and by his suffering for our benefit and advantage : for by knowing only his sense of one of these phrases , we cannot possibly conjecture , whether the other ( with him ) import less or more , or just the same thing . yet , . and more particularly , tho' we cannot ( in his declar'd sense ) hold that christ suffer'd in our place , yet it will not follow , that we do not ( or cannot ) hold that he suffer'd in our stead , otherwise than as it signifies for our good only . but what we do , ( and consistently with our selves can ) maintain his suffering in our stead , in such a sense in which the socinians ever deny'd it , shall ( thro' divine assistance ) be made appear in the second part of this discourse . chap. ii. that christ did not suffer in the person of sinners , but in the person of a mediator . § . . this also he would have to be accounted amongst our errors , as appears not only from several passages in his appeal , but also from his objecting this , amongst other faults , against the third paper ( in his report ) viz. that it was so worded as to be calculated to their meridian , who hold , that christ suffer'd only in the person of a mediator , not in the person of sinners . § . . that christ was a mediator , and did suffer as ( or in the person of ) a mediator , i will suppose is no part of the controversie betwixt the accuser and us : all that can then remain as questionable , is , whether he suffer'd as ( or in the person of ) a sinner — which being affirm'd , shou'd also have been prov'd by this accuser : we being only doubters or deniers in this point , have nothing to do but only to hear his proofs : no rules i have yet met with , oblige us to any thing more . § . . yet since he has not ( as might have been expected ) done his part ; or perhaps , could not do it ; we shall more than do our own ; that it may appear , what it is we do herein deny , and upon what reasons we do it . and § . . in order to a better understanding the state of the case , it should be considered , that the phrase it self is what the scriptures are utterly a stranger to : we no where read in those sacred oracles , either of christ's sustaining , or suffering in the person of sinners ; and 't is but reasonable for us , when articles of faith are propos'd to , nay press'd upon us , to hesitate about 'em ( can we be blam'd , if we also deny , renounce 'em ) unless scripture-evidence be produc'd for ' em . if their sense of this ( or any other ) phrase appear in the scriptures , we shall readily own that sense ; but the phrase it self cannot be thought necessary , while it is not there . § . . but besides , this is not only an humane phrase , but a very obscure and ambiguous one ; and 't is hard to conceive ( amongst the many senses it is capable of ) any one sense , in which it may be tolerably apply'd to the present case — we shall briefly mention some of the more remarkable notations of the word [ person : ] and passing by several others , i shall only take notice of the vastly differing sense in which the word is us'd by metaphysicians , and by civilians . § . . the word [ person ] as made use of by metaphysicians , is design'd to express an individual , compleat ; intelligent substance . thus every man , and every angel are distinct persons ; and christian philosophers transfer this account of the word [ person ] to christ as god-man ; yea , and to the god-head it self , when they use that term with reference to the sacred three , father , son and holy ghost . but in this sense 't is not to be admitted , that christ suffer'd in the person of sinners ; for that in order to his suffering in any person ( one or other ) it was first necessary he should assume that person ; now , however he did assume the nature of man , yet he did not , 't was not possible that he should , in this sense , assume the person of any sinner . surely this accuser himself will not dare to assert , that christ was the individual substance of peter , judas , &c. if not , he was not their person ; and if not their person , then he did not suffer as such . § . . or if they should refer us to civilians for the sense of the word , 't is amongst them a very perplex'd and un-agreed term. sometimes they do only in general contradistinguish persons to things , and make the word person to be aequivalent to the word man. thus zouch , res sunt de quibus homines agunt ; personae quae agunt in se ; i. e. viri & mulieres : qui hominis appellatione continentur . yet according to others , this term of person is not so extensive as that of man. so calvin tells us , personae appellatio cum hominis appellatione non est eadem ; haec enim quam illa est generalior — omnis persona est homo , sed non vicissim . inde persona definitur homo , qui caput habet civile . by caput civile habens . he does not ( as some apprehend ) mean one that has a civil head , or a superiour in the state ; then indeed ( as they infer ) a king would be no person ; but what he and other civilians intend by it , is one that has the liberties of a free-born subject in the state ; and so is design'd only to exclude prisoners of war , bond-slaves , &c. from being persons . thus he explains himself at large , qui in eum ( scil . liberorum ) ordinem cooptatur , caput jam habere dicitur : unde servus , qui pro lihertate pretium persolvit , pretium pro capite solvere dicitur , apud plautum & j. consultos frequentissime , i. e. ut liceat illi caput in ordinem libertorum habere : qui , si postea libertate mulctetur , capite minutus dicetur ; and thus also the learned pufendorf explains it : persona apud j. consultos praeprimis , illa dicitur , quae caput ( i. e. libertatem personalem ) habet . but this distinction is not to be admitted with reference to the sufferings of christ ; in dying he had a respect , not only to jews , but to gentiles ; and amongst them not only to the learned greeks , but also to the more uncultivated barbarians and scythians ; not only to such as were free among 'em , but also to the very bond slaves , rom. . . cor. . . gal. . . col. . . § . . again , sometimes they do by the term [ person ] intimate ( not absolutely the man himself , but ) the man respectively consider'd , with reference to the quality , state or condition , in which he stands . so calvin , ubi supra . persona tam hominem , quam qualitatem hominis & conditionem significat . and more fully , pufendorf , personae morales — sunt homines — considerati cum statu suo aut munere , in quo in vita communi versantur . now will this accuser say , that in this sense christ did sustain , and suffer in the person of sinners ? was he every one of those very men for whom he died ? did he possess the place , state , condition , quality of every individual sinner . § . . but amongst political persons ( to omit other sub-divisions ) there is one special kind , which they call representative persons ; and this i suppose may be intended , when 't is said , that christ suffer'd in the person of sinners . under this rank the civilians do commonly reckon embassadors , plenipotentiaries , vice-roys , &c. as acting in the person of the prince that commissionates 'em : members of parliament , as personating or representing those that do elect 'em : advocates or attorneys , as pleading in the person of their clients : tutors and guardians , acting for , and in the name of the pupils and minors , with whom they are entrusted : a servant , or any other delegate , whom we authorise and appoint to pay money , or transact any other affair for us ; so far as any one does with authority manage any of our affairs , he may in some sense be said to represent us , or to do it in our person . now if in any tolerable sense it may be said , that christ suffer'd in the person of sinners , it must ( i conceive ) be in this , that he did suffer as their representative . § . . and therefore , that it may the better appear , how far he did , and wherein he did not represent , or personate us in his sufferings , we should carefully distinguish , . betwixt christ's representing us in his sufferings ; and representing us in his obedience . . betwixt his representing , or personating a sinner in his sufferings , and his representing or personating sinners therein . . betwixt his representing , or personating sinners when he suffer'd , only in some very limited and restrain'd sense ; and his representing 'em therein simply and absolutely . . we may also distinguish betwixt a representative , that is deputed and delegated thereto by us ; and one that is appointed and authoriz'd by god. § . . whereupon i add , i. he did not so far represent , or personate sinners in his holiness and obedience , as in his sufferings ; 't is ( as we shall immediately shew ) in some sense allowable to say , christ suffer'd in the person of a sinner , or sinners ; but i know no sense in which it may be said , that he obey'd in the person of a sinner , or sinners . he did not personate a sinner , much less sinners , in his sinless obedience ; this were as grosly absurd ( as mr. baxter himself hints ) as it would be to say , in the person of sinners he never sinned . now this we the rather take notice of , because this accuser extends christ's personating us indifferently , and equally , to both his obedience and his sufferings ; for thus he speaks in his late defence , p. . christ's thus suffering and obeying in the person of sinners , it is to all intents and purposes as effectual , as if they did it themselves . and what any libertine or antinomian wou'd say more than this , i know not ; or which way he will ●…can , make this consist with the necessity of faith and repentance , in order to our actual discharge from punishment ( which yet he largely asserts , appeal , p. . . ) i cannot imagine . § . . ii. it is more allowable to say , that christ suffer'd in the person of a sinner , than that he suffer'd in the person of sinners : for that the former of these signifies no more , than that he suffer'd as a sinner . now that may be suppos'd to intimate , either that christ , in the inflicting sufferings upon him , was dealt with like a sinner ; or also , that therein he was reputed and declar'd a sinner , suffer'd under that imputation and charge : and both these are true ; the former , whether we consider him as suffering under the hand of god or men ; and even the latter also , so far as men were concern'd in 'em ; he died by their sentence as a blasphemer . § . . iii. yet in a very limited and restrain'd sense it may be said , that christ suffer'd in the person of sinners ; that is , so far as that he suffer'd in our room and stead , he stood before god as an undertaker to suffer for our sins , and accordingly became a sacrifice for us : if any one will say he was our representative , or suffer'd in our person thus far , i shall not contend with him . nor would mr. baxter neither , as is plain from such passages as these — when we are agreed , that the person of the sponsor , and of every particular sinner , are diverse ; and that christ had not suffer'd if we had not sinn'd ; and that he , as a sponsor , suffer'd in our stead , and so bore the punishment which ( not he , but ) we deserv'd : if any will here , instead of a mediator or sponsor , call him our representative , and say that he suffer'd in all our persons reputatively , — not representing our persons simply , and in all respects , and to all ends ; but only so far as to be a sacrifice for our sins , and to suffer in our place and stead . we take this ( says he ) to be but lis de nomine — and will not oppose any man that thinks those words fittest , as long as we agree in the matter signify'd . again , christ suffer'd in our stead , and in a large sense , to certain uses , and in some respects , as the representer , or in the person of sinners . yet further , though the person of the mediator be not really , or reputatively the very person of each sinner , yet it does belong to the person of the mediator , so far ( limitedly ) to bear the person of a sinner , and to stand in the place of the persons of all sinners , as to bear the punishment they deserv'd , and to suffer for their sin. i 'll mention but one more , though there be several other passages to this purpose — it belongs to him ( christ ) as mediator , to undertake the sinner's punishment in his own person ; and if any will improperly call that , the personating and representing of the sinner , let 'em limit it , and confess that it is not simply , but in tantum , so far , and to such uses , and no other ; and that yet sinners did it not in and by christ , but only christ for them , to convey the benefits as he pleas'd ; and then we delight not to quarrel about meer words , though we like the phrase of scripture better . § . . iv. so far as he did represent , or personate us in his sufferings ; he did it not as our deputy , or delegate ; we did not order , nor could we authorize him thereunto ; not being capable either of obliging him to suffer , or of impowering him in such sufferings to represent us , and stand in our stead : but , he voluntarily consenting to suffer for us , god authoriz'd and appointed him thereunto ; and from that divine appointment his sufferings become efficacious for us ; and therefore from thence it is , from that appointment of god , that it must be adjusted how far , and to what ends and uses , he shou'd suffer as the representative , or in the person of sinners ; and in what way and method , and upon what terms his sufferings shou'd be of saving benefit and effect to ' em . christ did not represent us as far as we please ; or to what ends and uses we please ; nor will his sufferings be effectually saving to us in what way and method we please , upon any , or no terms , as we think fit ; but all this is ( according to divine pleasure ) unalterably determin'd and fix'd , by that appointment and law of god , by which it was also ordain'd , that christ our mediator shou'd be sacrific'd for us . he cou'd not personate us farther than he was allow'd and impower'd of god ; and how far therefore his commission did extend , or with what limitations it was attended , is only to be collected from the oracles of god ; so far then , as it shall appear by the sacred scriptures , that christ suffer'd in the person of sinners , or as their representative , we shall readily agree , and no farther . § . . v. and lastly , the veneration we have for those sacred oracles , will not admit us ( without any limitation ) to say , as this accuser does , that christ suffer'd as the representative , or in the person of sinners : the reasons whereof will the better appear , if it be first agreed what is the exact and proper notion of such a person , a representative person : and in this matter , i suppose , our accuser is not unwilling ( and for my part , i am most willing ) that the learned pufendorf shou'd be our instructer . this therefore is the account he gives us of it , peculiaris species personarum politicarum est , quas dicere possis representativas , ideo quod personam aliorum referant : quae scil . potestate & authoritate agendi ab aliquo instructae , hujus vice negotia expediunt eodem cum effectu , ac si ab illo ipso essent confecta . so that according to him ( and indeed according to the truth of the thing ) so far as any one is allow'd to represent another , they are both in law reputed one person ; and thereupon , whatever he has , does , or suffers as a representative , it is ( eodem cum effectu , i. e. as this accuser well enough englishes it ) to all intents and purposes the same thing , as if it were had , done , or suffer'd by that other whom he represents . § . . now , if it be the same thing , then 't is neither more or less , than if we had so suffer'd our selves ; there are therefore two things that we have to plead against christ's thus personating , or representing us ; and they are , that such a representation of us by christ , is in differing respects , both too much and too little to answer the exigencies of our case , and the scripture-account of this matter . § . . and ( . ) in some respects , such a representative personating of sinners in and by christ's sufferings , would render 'em too little to answer the exigencies of our case , and the account which the scriptures give of 'em : for if christ in his sufferings was look'd upon as properly , and most strictly our person or representative , his sufferings ( as has bin hinted ) would be but the same thing , and no more in value or vertue , than if we our selves had so suffered : but if we our selves had suffer'd as christ did , would it have been effectual to the great and necessary purposes of obtaining redemption , reconciliation , pardon , the holy spirit , and eternal salvation for us ! can any one think ? dare any one say , our own suffering what christ did , our own dying as he did , would ( by way of merit ) have procur'd such consequent blessings as the death and sufferings of christ did ! such as the mention'd blessings we needed , our case call'd for ; and these blessings we find attributed to the death of christ , as what did ( meritoriously , and by way of a price ) procure 'em for us — so the apostle tells us , we have redemption through his blood , eph. . . col. . . he obtain'd it for us by his own blood , heb. . . so pet. . , . so also our reconciliation is the purchase of his blood ; this account we have of it , rom. . when we were enemies we were reconciled to god by the death of his son. and having through several verses before spoken of this reconciliation , he at length tells us , that god made him to be sin , i. e. a sin-offering for us , to intimate to us which way that reconciliation was procur'd and brought about , cor. . . he made him to be sin , &c. and in that , eph. . . we are said to be reconcil'd to god by the cross . and col. . . christ is said to have made peace through the blood of his cross ; but wou'd our death have avail'd to any such purpose ? if not , how can he herein be said strictly to have represented us — the same might be also pleaded in reference to the procurement of our pardon , mat. . . and the holy spirit , heb. . , . — . . with eternal salvation , thess . . . . these are blessissings that we cou'd not have procur'd by our own dying ( this , to christians surely , i shall not need to prove ) : now , if christ died strictly in our person , his death had signify'd no more than ours : a representative , so far as he represents another , is in law look'd upon no otherwise , than as that other whom he represents ; whatever excellencies he may otherwise have above that other , yet do they not come under consideration here ; as a representative , he does but personate that other man ; and what he does or suffers as a representative , is but the same thing , as if that other man had done or suffer'd . so far as there is any difference allow'd in law , 't is plain the law looks upon 'em to be two distinct persons ; so far the one does not , cannot represent the other . either therefore these benefits were not procur'd for us by the sufferings of christ , or he suffer'd otherwise than as our representative , or in our mean and vile person , viz. in the most highly dignify'd person of a mediator . to this sense mr. baxter had pleaded long since , in the forecited treatise of justifying righteousness , p. i. p. . if christ ( says he ) suffer'd but in the person of sinful man , his sufferings wou'd have been in vain , or no satisfaction to god , &c. see also baxter's life of faith , p. . thus therefore such a representation of us by christ , wou'd have been too little for us . § . . but again , ( . ) if the matter be consider'd under other respects , christ's strictly personating or representing us in his sufferings , would be too much for us . for ( as we have before observ'd ) betwixt a representative and that other whom he represents , the law makes no difference : whatever the representative does as a representative , in the sense of the law , that other does whom he represents . ( . ) if then christ suffer'd strictly and properly in the person of sinners , or as their representative , they did , in the account of the law , suffer themselves ; and whatever is the moral effect ( i. e. whatever the law under which christ suffer'd has annex'd , by promise , as a consequence ) of his suffering , it being the effect of our representative's sufferings , may be attributed to us whom he did therein represent ; whatever is in scripture ascrib'd to the sufferings of christ , as an effect of 'em , if he suffer'd in our person , wou'd be to be ascrib'd to us : so we shou'd be our own redeemers , our own saviours , we shou'd have merited our own peace , our own pardon , &c. as truly as i pay money , which one that in the strict sense of the law represents me , does pay in my name ; or purchase land , which my legal representative purchases for me . § . . ( . ) if christ had suffered strictly in our representative person , we shou'd have had an immediate and absolute right to all the proper results and benefits of his sufferings : indeed , if christ in his own person , as mediator , purchas'd these blessings by suffering for us , he may confer 'em on us at what time , in what measure , in what order , and upon what terms he pleases , as we find he does : but supposing him to have been our proper representative therein , our right in law , to all the benefits of his sufferings , wou'd have been absolute ( as his now is ) and have immediately resulted from his having so suffered ; so as that no place cou'd have been left for the introducing and imposing upon us any terms or conditions in order to our enjoying such benefits : there cou'd be no room for such a constitution afterwards , if thou [ sinner ] repent , believe in christ , &c. thou shalt be saved : for according to this principle , the sinner has purchas'd salvation by the sufferings of christ [ as his representative ] he has thereupon an absolute and present right to the salvation so purchas'd ; to deny or suspend his right , or with-hold him from possession , wou'd be injurious to him , as keeping him from that which is his own : how then will this consist with the justice of god , who does not give sinners immediately the full of what was purchas'd by the sufferings of christ ! god does not give 'em an immediate and absolute pardon , present freedom from all sin and sorrow , present possession of the heavenly inheritance — if sinners have an immediate absolute right to these blessings , it wou'd be a wrong done to 'em , for god to keep 'em out of possession as he does ; and such a right we shou'd have , if he suffer'd ( strictly ) as our representative — so that this way consider'd , it does as much exceed , as the other way it fell short of answering the exigencies of our case . § . . and we may add , as a farther consequent hereupon ( . ) if christ had suffer'd ( strictly ) as the representative person of sinners ( indefinitely , as 't is express'd ) it wou'd follow , that every sinner equally has a right to the fore-mention'd benefits of christ's sufferings ; why then have not all equally a pardon ? why are not the influences of the divine spirit equally diffus'd ? why are some ( yea , even of the truly sanctify'd ) more freed from sin and sorrow , than others ? some but babes , while others are strong men in christ ? nay , why are not all in heaven ( whom christ did represent ) as well as some there ? § . . moreover ( . ) if christ had thus suffer'd as our representative ( and we had thus satisfy'd and merited in him ) what room would there have been left for his holiness and obedience to bestead us , or be of any advantage to us . we are most expresly assur'd , that by the obedience of one ( i. e. of christ ) we are made righteous , rom. . . suppose his sufferings and death to be included , as it cannot be deny'd , yet 't is as they were instances of his obedience , phil. . . and ( according to that known rule , a quatenus , ad omne valet consequentia ) if his sufferings did meritoriously procure our pardon , peace , &c. as they were instances of his obedience to the law of mediation , then whatever was an instance of such obedience , had an influence upon the same effect . his habitual , active and passive obedience , are therefore to be consider'd as one entire meritorious cause , one entire purchasing price of such blessings . — but upon this principle , that christ in suffering did strictly personate , or represent us , where can his habitual holiness , and active obedience be taken in ! what room is there for ' em ! what need is there of ' em ! when we have merited a pardon , acceptance with god , eternal salvation already , by the sufferings of christ as our representative ; what further need can we have of his obeying for us ? or shall we say , that he was our representative , in his obeying , as well as in his suffering ? so indeed our accuser would have it , in his defence , p. . christ ( says he ) thus suffering and obeying in the person of sinners , it is , to all intents and purposes , as effectual , as if they did it themselves . but besides , that these two parts of the assertion are inconsistent with each other , had he obeyed in our person , he needed not to have suffer'd in our person ; or had he suffer'd in our person , he needed not so to have obey'd . i say , besides that , the notion carries a manifest inconsistence in it — if it were admitted , it would infer all those seven absurdities mention'd in the fore-going chapter , with many more , that i cannot now stay to mention . § . . in a word then , since his strict representing , or personating us , would intimate , that christ and we are , in the sense of the law , but one person ; and thereupon his suffering in our person ( our representative person , properly so call'd ) would intimate either that he ( in his sufferings ) was ( in the esteem of god and the law ) depress'd to the mean , and vile , and sinful state of us , whom he did represent ; or else that we are ( in the account of god and the law ) exalted to the dignity and perfection of his state who represented us : and neither of these are to be admitted . not the former , for that it would render christ's sufferings unavailable to the great purposes that were to be serv'd of 'em ; not the latter , for the reasons last mention'd : it follows , that he cannot ( otherwise than very improperly , and with great limitations ) be said to have suffer'd in the person ( the representative person ) of sinners . chap. iii. that christ's sufferings were only materially , not formally the same we were oblig'd to . § . i this our accuser charges also upon us , as a branch of that design , that plot he impeaches us of ; a socinian plot , a plot to introduce socinianism : that we have such a design , he once and again insinuates , and thereupon brands us as episcopians , socinianizing arminians , &c. he had signify'd his apprehensions , his fears of a design against the doctrine of a real , full , and proper satisfaction to god's justice for our sins , p. . but by that time we are got to the th . page , those surmizes are improv'd into clear evidence , he is now aware of the design ; nay , twice together we are told it , to intimate ( no doubt ) that he is throughly aware of it ; and to make proof of it , he does alledge , amongst other matters , that ( according to us ) christ's sufferings were the same we were oblig'd to , only materially , and not formally . now the design he suggests , is what we do from our souls abhorr ; and if this accuser were himself a socinian , he could no way more effectually serve their interests , than by persuading the world ( as he here endeavours ) that all must be socinians , at least socinianize , that are not antinomians . sect. . but for the principle he charges upon us , we are not asham'd to own it ; and cannot but wonder , that our accuser should never once attempt to prove the contrary ; it lying upon him here again , as being the affirmer , to produce his evidence : surely this , that christ's sufferings were formally the same we were oblig'd to , is not to be reckon'd amongst those propositions which carry their own light along with 'em , and engage our assent at the first hearing : why then has he only mention'd our denial of it , as if that alone , were sufficient to expose us to the severest censures . sect. . but we cannot satisfie our selves ( though we be on the negative part ) to deny , and dispute against words that have no meaning , or ( which is , in effect , the same thing ) words that have an unagreed and uncertain one : and therefore though he has not told us his meaning , we shall , with greatest plainness , tell him , and the world , ours ; that it may be understood what we intend , when we deny , that christ's sufferings were formally the same we were oblig'd to . sect. . now there are two things that ( we apprehend ) may be meant , when 't is asserted , that christ's sufferings were not only materially , but also formally the same we were oblig'd to , viz. either that they were not only in a more loose and general way of speaking , but strictly and fully the same kind of sufferings that we were oblig'd to : or , also it may intimate , that they were not only the same kind of sufferings , but even the very same thing in law , as if we our selves had suffer'd . and the former of these we dare not admit , much less the latter . sect. . . not the former , viz. that christ's sufferings were strictly and fully of the same kind with those we were oblig'd to . that they were not , could not be so , i think was sufficiently made appear , chap. i. sect. . of this discourse . and mr. baxter has yet more distinctly and fully clear'd it , by an enumeration of several particulars , in which his were not the same with ours , under these three heads ; i. christus nullas tulit penas , quae etiam peccata sunt . ii. nullas tales paenas dedit , quae sunt tantum naturalia peccandi consequentia . iii. nullas deus ipse paenas in christum inflixit , quae ex displicentia ( adversus christum scil . ) vel amoris diminutione aliqua proveniunt . vid. method . theol. p. iii. cap. . disp . . p. , . sect. . . much less can we agree to it in the latter sense , as it intimates , that christ's sufferings were the idem , the very same thing in law , as if we our selves had suffer'd ; for that this it could not be , unless he suffer'd ( most strictly ) in our person ; and that too , by vertue of the law , which we had transgress'd : both which have been abundantly disprov'd by us in the fore-going chapters . what has been there alledg'd against the one , or the other of those errors , may also have place here again . to which i shall only add ; . the inconsistency hereof with the doctrine of christ's satisfaction . for if christ's sufferings should be allow'd to be strictly the same thing that the law oblig'd to , then they could not be a satisfaction for our non-payment , but would themselves have been the proper payment : now these two things are vastly differing , to pay a debt ; and to offer some-what instead of payment , that is accepted as satisfaction for non-payment . since the word [ satisfaction ] was borrow'd from the civilians , from them it is that the import of it may be best understood ; and they do carefully distinguish betwixt solution and satisfaction . solution is when the very same thing is paid , to which the law oblig'd . so vinnius , — solutio , specialiter accepta , denotat naturalem praestationem ejus quod debetur . which is agreeable to the account grotius gives us of it , with whom solutio stricte sumpta , is solutio rei plane ejusdem , quae erat in obligatione ; solutio rei ipsius debitae . now this , as the bishop of worcester tells us , in the sense of the law is never call'd satisfaction , but strict payment . this is what cannot be refus'd , when offer'd in payment . but christ's sufferings might have been refus'd : god was not oblig'd to accept of them , but might have insisted upon the sufferings of sinners themselves . therefore grotius tells of another sort of solution , cum aliud , quam quod in obligatione est , solvitur . when some-what else , and not strictly that which the law requir'd , is paid ; and this , if accepted , is peculiarly call'd satisfaction . talis autem solutio ( says he ) quae aut admitti , aut recusari potest , admissa ; in jure , speciale habet nomen satisfactionis ; quae interdum solutioni strictus sumptae opponitur . so that by a satisfaction , 't is plain they intend a valuable consideration offer'd instead of what was due , which the creditor in pecuniary ( and the rector in criminal ) cases , may accept or refuse at pleasure . under this notion do the greatest and best of our divines maintain the doctrine of christ's satisfaction , in opposition to the socinian adversaries ; nor can it be defended upon any other bottom . to make the controversie betwixt the socinians and us ( in the point of satisfaction ) to be not ( as it has been wont to be stated ) whether christ's sufferings were an equivalent ( a valuable consideration ) offer'd and accepted , instead of what was due from us to divine justice ; so far as that upon account thereof , we have reconciliation , pardon , and eternal salvation , in the order , and upon the terms of the gospel ? i say , to make the question in difference , not to be what is above-said , but whether christ's sufferings be the very same thing , the all , that the law requir'd , oblig'd to , the very execution of its threatning ? how plainly is this to betray the cause into their hands ! if the bishop of worcester has any judgment in this controversie ( and while the learned world has so universally approv'd what he has wrote in it , they cann't themselves be thought to have much , that deny , or doubt his thorow acquaintance with it ; and of all men living , our accuser , who has appeal'd to him , surely does not suspect it ; i say , if that right reverend person has any insight into this matter ) the socinian cause can scarcely any way be more effectually befriended , than by such as pretending to be their adversaries , do thus state our controversie with 'em : for with these remarkable words does he close up his most convincing reasonings against christ's sufferings having been the very same thing which the law requir'd : when ( says he ) our adversaries ( meaning the socinians ) dispute against this opinion , no wonder if they do it successfully ; but this whole opinion is built upon a mistake , that satisfaction must be the payment of the very same ; which while they contend for , they give our enemies too great an advantage , and make 'em think they triumph over the faith of the church , when they do it only over the mistake of some particular persons . . neither could the sufferings of christ be strictly ( and individually ) the same thing that the law threatned ; for it threatned the death of the offenders themselves : in the day thou eatest , thou shalt die , gen. . . the same individual that sinneth , shall die : thus does the prophet express it , the soul that sinneth , it ( that very soul ) shall die . ezek. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very sinning soul it self , that very soul shall die . the sense of the holy ghost could not have been more fully expressed to this purpose . and so also the apostle , gal. . . cursed is every one that continues not , &c. 't is denounc'd against no one but the sinner himself ? since then the law mentions no surety or substitute ; the sufferings of christ could not be the execution of its threatning , unless he was the very soul that sinned , that very individual soul. and hence we may be assisted in that only difficulty , with which our accuser ( at the second hand ) does seem to press us : for in the passage he quotes from his brother ferguson , ( p. . ) amongst other attributes of god that were to influence the grand affair of our redemption , he mentions the divine veracity : god's truth ( as that gentleman says ) and his immutability must be evidenc'd in proceeding according to the penal law he had at first enacted . and this being presuppos'd , he would naturally enough iufer , that man ( having sinn'd ) could not be receiv'd into favour , but in such a way as might evidence that truth of god , &c. now indeed , if the truth and immutability of god did require , that he should proceed ( exactly ) according to the penal law he had enacted , it must be granted then , that christ's sufferings could not otherwise bestead us , then as being the very execution of that penal law , the very penalty therein threatned . and this objection i shall the rather take notice of , because ( whatever character our accuser , and this brother of his deserv'd ) i find some of greatest name ( and deservedly too ) both for learning and piety , speak as if they did apprehend , that the truth of god did engage him to execute the threatned penalty ; that unless the punishment due by that law had been inflicted , his veracity could not have been justified . but ( how much soever i reverence the names of some that speak thus ) i dare not agree , out of respect to any man , so far to expose the veracity of the holy god , as to suspend it upon any thing that is not certainly true , much less upon what is evidently untrue . . supposing it only to be uncertain , whether he was oblig'd formally to execute the threatning of that law , 't is no way fit the veracity of god should be suspended upon an uncertainty : may i not be sure that god is true , though i were not sure , that his threatning must needs be executed ! . and especially , when we have full and clear evidence , that he has not executed that threatning ; we should surely be afraid to say , his truth oblig'd him to execute it ; he has falsify'd his word in not-executing it . though we could not see which way god's veracity could be reconcil'd with the non-execution of his threatning ; yet when he has relax'd or dispens'd with his threatning ( as in this case he manifestly has ) we may be assur'd , it is not inconsistent with his truth . the law threatned the delinquent himself , and every delinquent ; another ( who was no delinquent ) dies for us : here is not then an execution of the threatning ; is the truth of god therefore violated ? god forbid . yet had his truth oblig'd him to inflict the threatned penalty at all , it would as well have oblig'd him to inflict it on the offenders themselves . that god has inflicted death for sin , is not therefore because of his truth , but for other reasons that have been already hinted . and this is that which does difference threatnings from predictions : that threatnings do only constitute the dueness of punishment , and make the offender obnoxious , without determing certainly whether ( eventually ) it shall be inflicted , or not ; but predictions do primarily respect a certain event . so that the truth of god is indeed concern'd to accomplish a prediction ; but not to execute a threatning ; a meer threatning does only render the transgressor liable to suffer , but god is afterwards at liberty to inflict , or not inflict the penalty incurr'd , as his wisdom shall see fit ; indeed if a prediction should also be added to the threatning , god's word is then past for its execution , and his truth obliges him accordingly — they that are otherwise opinionated in this matter , may do well to consider , which way the veracity of god ( upon their hypothesis ) can possibly be maintain'd : when the law was at first given to adam ( as our accuser himself expresly owns ) christ was not in its obligation ; it did not run [ thou , or thy surety for thee . ] hereupon the afteradmission of a surety , and the transferring our punishment upon him ( supposing he had undergone , as far as was possible , the same that we should ) was an act of soveraign-dispensing-power : the threatning was so far relax'd , or dispens'd with ; not executed . but if god had engag'd his word ( by an absolute prediction ) to punish the offender , there had been no place for a dispensation ; in that case , as indeed in every case where the divine truth is concern'd , the event will infallibly , and in every respect be answerable to what god has fore-declared . since therefore the event did not answer in this case , the very sinning soul it self did not die , but christ for him , it must be concluded , that this was not a prediction of what eventually should be , but a meer threatning of what legally might be inflicted ; importing only what the sinner was oblig'd to undergo , not what god was oblig'd to lay upon him . and therefore his truth was no way violated , though christ's sufferings were not strictly the same thing that the law threatned . to which i might add , . that if christ's sufferings had been the very same thing that the law requir'd , we must thereupon , ipso facto , have enjoy'd present and perfect deliverance ; if the idem , the all ( and that it must needs be , if it was the same ) that the law threatned , was endur'd in the sufferings of christ , what further penalty could remain upon us ? justice it self could require no more than the idem quod debetur . to this purpose the learned grotius speaks , ipso facto liberat , solutio rei plane ejusdem , quae erat in obligatione . upon which account he does determine , that the death of christ was not solutio rei ipsius debitae . and so also that very judicious and right reverend person ( the bishop of worcester ) to whom this accuser has appeal'd , does not only deny , but does also very largely and nervously disprove , christ's sufferings to have been the very same that the law requir'd ; we shall only transcribe what he offers to the purpose we are arguing upon — if ( says he ) the very same had been paid in the strict sense , there would have follow'd a deliverance ipso facto ; for the release immediately follows the payment of the same ; and it had been injustice to have requir'd any thing further , in order to the discharge of the offender , when strict and full payment had been made of what was in the obligation . but we see that faith and repentance , and the consequences of those two , are made conditions on our parts , in order to the enjoying the benefit of what christ has procur'd ; so that the release is not immediate upon the payment , but depends on a new contract , made in consideration of what christ has done and suffer'd for us . this is but a small part of his most clear and invincible arguings against christ's paying ( in his sufferings ) the very same that we were to have paid . and therefore we add , . had christ's sufferings been the very same thing that the law threatned , there had been , there cou'd have been no such thing as pardon ; we must have been discharg'd , set at liberty as before ; but we could not afterwards have been said to be pardon'd . to remit a debt or penalty , is a phrase that is never us'd but in reference to such from whom the one or other was due ; and does import a gracious discharge of a person ( either in whole , or in part ) from what in justice might have been requir'd . the civilians therefore explain it by relaxatio , indulgentia , &c. and this is most manifestly the import of the greek term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] . proper remission that cannot be , that is not an act of grace and favour , but what in strict justice we are oblig'd to . therefore grotius does accurately distinguish betwixt liberation and remission ; allowing ( as he needs must ) that all remission is a liberation , or discharge ; but not that every discharge is or may be so call'd , remission : the law it self does of course acquit and discharge a person ( debtor or criminal ) that fully answers its obligation ; but when a discharge is granted , by the rector or creditor , out of meer pleasure , to one that according to the rigour of the law could not lay claim to it , here is proper remission . ubi idem solvitur ( scil . quod debetur ) aut a debitore , aut ab alio , nomine debitoris , nulla contingit remissio — si quis poenam pertulerit quam debet , liberatio hic erit ; remissio non erit . remitti aliquid recte dicitur , etiam ubi solutio accedit , sed talis quae sine actu voluntatis vim non habeat pariendae liberationis . where there is a payment of what was owing , there is no remission , no place for forgiveness ; the quondam debtor or criminal now neeeds it not , nor can the creditor or rector be said to have granted it ; the same debt cannot be both paid and forgiven . it is impossible ( as the bishop of worcester further urges ) to reconcile the freeness of remission , with the full payment of the very same , which was in the obligation . sect. . for the close therefore of this head , let it be consider'd , that mr. baxter ( in that very book to which our accuser refers us ) thus explains the question before us : it is not ( says he ) de materia debiti that we enquire , but de forma ; whether it was the same formally which we ow'd , and the obligation requir'd ? or , only the value , and not the same full debt ? also , you must know , that though we may well use the word [ debt ] in this case , because the scripture does , yet we must acknowledge it but a metaphor , and the proper terms are , whether christ's sufferings are the same thing that the law in its threatning requir'd , i. e. oblig'd to , and made due ; and so a fulfilling of that threatning ? and this with great aversness he does ( and very justly sure ) deny . now therefore if our accuser will not own christ's sufferings to be formally the same we were oblig'd to , in the sense in which mr. baxter denied it , why does he quarrel with him ? if he will , 't is but reasonable to expect , he should either disown and disprove the doctrine of satisfaction , of pardon of sin , &c. or , else make it appear , we have not justly charg'd these consequences upon him . chap. iv. that though our sins were the impulsive , meritorious cause of christ's sufferings , yet it was only more remotely that they were so ; and not so nearly and immediately as they would have been of our own . § . . since our accuser bears so hard upon this point , and seems most plausibly from hence to insinuate his spiteful and unchristian surmizes of us , i shall endeavour with all the freedom and plainness possible , to deliver our thoughts about this matter ; that it may appear what we deny , and what we own ; and that herein we do not in the least vary from the common faith of christians , or make the least approaches towards the socinian tents . sect. . we do therefore distinguish ( in reference to the controversie , whether our sins were the meritorious cause of christ's sufferings ) betwixt the name , and the thing intended by it ; as every one surely will do , that does not prefer strife before truth . if we can agree in this , or other controversies , in sense , words are not worthy of a contention on either side : 't is strange that what the apostle has said of such contentions , that just account he has given of their so base original , and sad effects , should not awe the spirits of all ( at least ) that make any pretensions to the christian name , tim. . . for ( according to the order in which the apostle has plac'd it ) this doting about questions , that are but a strife of words , a [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] does presuppose the person to be proud , puff'd up with arrogance and self-conceit , as the word imports ; and withal extreamly ignorant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that knows nothing , that has no skill , no judgment , one that has never penetrated into things , that has look'd no further than their outside ; and therefore is he so exceeding sollicitous about words , for that he is acquainted with nothing more valuable about which to be concern'd ; he is sick , nay , he does insanire , if his word may not be allow'd [ such a sense the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to carry in it ] . neither are the effects of this logomachy less fruitful ; thereof ( as the apostle adds ) cometh envy , strife , railings , evil-surmizings , perverse disputings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are nothing to the purpose , that can serve no good end. i wou'd requite all this accuser's hard speeches of us , with a serious admonition that he wou'd carefully look into the text last mention'd , and if to that he adds , what does occur , in the carnality of religious contentions , p. , , , . ( a tract well worthy of its most excellent author . ) perhaps , it may minister towards the cure of his so sickly mind ; and he may not hereafter so far dote upon an unscriptural word or phrase , or turn it to our reproach , that we are not alike fond of ' em . sect. . but to proceed , we challenge this accuser to instance any one particular thing plainly intended by the orthodox ( grotius , the bishop of worcester , &c. ) that use this phrase against the socinians ; i say , let him instance ( if he be able ) any one thing they intend by it , that is not readily agreed to by us . we have reason to suppose , that he himself may intend some-what more by it , than we are willing to allow ( and which in due place may be taken notice of ) : but we cannot find that they thereby design ( in general ) to express any thing more , than that the sufferings of christ had a respect to sin , to our sins , as the ground or reason of 'em ; they were the assumed cause of 'em ; he suffer'd for , or on the account of our sins . now , whereas it may be difficult to conceive how , or which way our sins cou'd influence his sufferings in such sort , as that he shou'd be said to suffer for our sins , to die for our sins : what they say for the clearing this relation that our sins had to the sufferings of christ , as an antecedent , procuring cause ( for we meddle not now with the other respect they bear to 'em as a final cause ; though he also suffer'd for our sins , so as in a proper sense to expiate , and make atonement for 'em ) i say , the whole of what they offer , for the clearing the relation our sins had to christ's sufferings , as their antecedent procuring cause , may ( so far as i have yet observ'd ) be reduc'd to the following particulars , viz. sect. . i. our sins , both in the nature of the thing , and according to the constitution of the divine law , deserv'd death , eternal death , rom. . . this was what they had render'd our due ; they were ( in the strictest and most proper sense ) meritorious of our own sufferings . had we lain eternally under the avenging wrath of god , it cou'd not have been said , with truth , that he had done us any wrong ; it wou'd have been but the wages we had earn'd , rom. . . and what apostate angels do actually undergo . ii. hereupon ( death being the demerit of our sin ) it follows , that we must of necessity suffer , unless we be forgiven ; for no one ( surely ) will , or can imagine , that it might be avoided by our own power or policy ( whether alone , or in conjunction with any other creature , or creatures ) : is it possible we shou'd either hide from god's all-seeing eye , or prevail against his all-powerful hand ! we cannot therefore escape against , or without the divine pleasure . now , a liberation , a deliverance from deserved wrath , that does depend upon , and derive from the divine will and pleasure , is most proper remission , as has been before said . and , how is to be conceiv'd , that the miseries which the law threatned , and we had deserv'd by our sins , cou'd otherwise possibly be avoided , than by vertue of such an intervening act of the divine will , whereby the penalty is graciously remitted . iii. several things concurr'd to render it unmeet , that god should meerly pardon ; that he should so forgive the sinner , as not to leave ( one way or other ) any severe marks of his displeasure upon sin . he did retain ( in the heighth of his displeasure ) such a love of benevolence , as did incline him to commiserate the case of lapsed , sinful man ; and ( in some befitting way ) to re-admit him into favour . but it was highly fit and necessary , it shou'd be in such a way as shou'd both duly provide for the honour of god , and be most apt to deter and affright men from sinning . due regard must be had to both these ; the sinner cou'd not be forgiven , unless ( consistently therewith ) the honour of god cou'd be secur'd , and sin render'd frightful , and to be dreaded by us . now in reference to the former ; the honour of god did require , that if he pardon sinners , it shou'd be in such a way , as shou'd manifestly vindicate and acquit him , from the reflections that are not uncommon upon such occasions . 't is a very usual and known case , in humane governments , that the soveraign's reputation suffers by too easie pardons : in the case before us , it is exceeding plain , that the honour of god's power and wisdom , but specially of his holiness and justice , were to be provided for ; whilst he magnify'd his mercy in our forgiveness . . whereas nothing is more common , than for too easie pardons to be imputed to a governour , as an evidence of his weakness and want of power ; it was a most condecent and becoming thing , that god should pardon in such a way , as yet shou'd manifest his power ; that it might appear , he was not afraid , or unable to vindicate his injur'd law ; that he did not forgive , through a meer want of power to punish . . it was equally fit and necessary , that he should also vindicate the honour of his wisdom , and not by a light and easie pardon tempt the world to impeach him of levity and folly ; as if he had rashly and unadvisedly made a law , of the consequences whereof he was not aware ; and therefore was afterwards oblig'd to change his mind , and indemnifie the transgressors , without any compensation . . yea , a meer pardon would also have reflected upon his holiness ; it was therefore necessary that god ( for the vindication of his essential purity ) shou'd make it appear , that he hated sin , though he lov'd the sinner ; that men might not look upon him to be a god that has pleasure in iniquity ( the direct contrary to what he has declar'd of himself , psal . . . ) neither yet , as if he was indifferently affected towards it . he is ( as we are assur'd ) of purer eyes than to behold iniquity , i. e. so as to allow , or not to be displeas'd at it , hab. . . this holiness of his , is that which gives a most adorable and conspicuous beauty and lustre to all his other perfections , he is glorious in holiness , exod. . . and therefore it cou'd be no way meet , that the honour of this attribute should be neglected , or post-pon'd to our safety : 't were better that ten thousand worlds should perish , than that the glory of god's holiness be stain'd : but how shall it be vindicated , if sin be absolutely remitted ! that connexion we find betwixt his holiness , and his not forgiving sin , josh . . . does very plainly intimate , that the holiness of god is a bar that lies in the way of pardon , that does ( as it were ) oblige god not to give out pardons too easily ; not to pardon absolutely , or without due provision made for the demonstrating his antipathy against sin ; that in his eye ( as well as in its own nature ) 't is an abominable thing , what his soul hates , jer. . . . it was further necessary , that the reputation of his governing justice , shou'd also be consulted . god ( consider'd as a governour ) is necessarily just , cannot but be so : how monstrous a sound wou'd these two words conjoyn'd carry in 'em [ an unjust god ! ] they do mutually destroy and subvert each other ; he that is god cannot be unjust ; and that being that is unjust , for that very reason cannot possibly be god. now this justice of god , not only has place in the conferring promised rewards , but also in the executing threatned penalties : of the former , no one makes a doubt ; 't is the latter therefore that only needs to be clear'd : and how plain is it that even the punishment of sin is still mention'd as an act of justice , rom. . . — . . thess . . . heb. . . rev. . . . — . . but though in the nature of the thing , and from these texts it is most evident , that when god punishes sin , he does it justly ; it may yet be a doubtful case with some , whether , or how far his justice obliges him to punish it ? and that it does oblige him in some cases , surely shou'd be agreed ; for that we cannot form a notion of rectoral justice , that does not import and carry in it a difference betwixt the righteous and the wicked in its distributions ; it will not admit , that all be alike treated : the wise man therefore complains of this , as one of the great evils of our world , that there be righteous men to whom it happens according to the work of the wicked , and wicked men to whom it happens according to the work of the righteous , eccles . . . but is certain it shall not ( at last ) be well with 'em , v. . god has declar'd this justifying the wicked in humane judicatures , to be an abomination to him , prov. . . and has accordingly denounc'd a woe against it , isa . . . and therefore surely it can have no place with him. besides that in reference to himself , we are assur'd , that he is no respecter of persons in judgment , rom. . . which text is the more considerable , for that the apostle does there alledge this as an argument to evince , that god will render to every man according to his works , and thereby manifest his judgment to be righteous , v. . . intimating that his justice does consist therein , viz. in rendring to every one according to his works ; his justice obliges him thereto : now , that we may not mistakingly imagine , that he intends it only of the good that is their due , he carefully distinguishes betwixt good and bad , and applies this exercise of justice to both — not only will he ( as justice obliges him ) render glory , honour , and peace to every man that worketh good , but also ( as the same justice obliges ) tribulation and anguish upon every soul of man that does evil , ver . . . not upon one , or two , but every one ; for there is no respect of persons with god. and ( to give this yet the greater force ) we find it conjoyn'd with the denial of any iniquity in god , chron. . . there is no iniquity with the lord our god , nor respect of persons . signifying thereby , that shou'd god ( as a ruler ) deal unequally with persons , whose cases are the same ; or deal alike with persons , whose cases are differing ( either of which ways there wou'd be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a respect of persons ) he wou'd be chargeable with iniquity : 't is as certain therefore that god cannot but severely animadvert upon sin , as that there can be no iniquity in him. but what need we further proof , while crellius himself owns it , that the justice of god in some cases oblige him to punish . nec illud negamus , rectitudinem ac justitiam dei , nonnunquam eum ad peccata punienda movere ; eorum nempe , &c. — quales sunt homines non-resipiscentes , atque in peccatis contumaciter perseverantes , &c. — maxime , si ipsum peccati genus in quo persistunt , insignem animi malitiam , aut apertum divinae majestatis contemptum spiret . and he not only grants this ( which yet , as we may hereafter make appear , does plainly infer the whole of what he had been pleading against ) but he does also nervously prove it in the immediately following words , si enim hujusmodi hominibus venia concederetur , facile supremi rectoris majestas ( ex qua ordo universitatis pendet ; ) & legum , ab ipso latarum , authoritas evilesceret ; & gloria ipsius , quae praecipuus operum ejus finis est , minueretur . to the same purpose he speaks again : non resipiscentes paena non liber are — positis quibusdam finibus quos deus sibi in regendis hominibus prefixit , factu necessarium , &c. now upon these concessions of crellius , it may be inferr'd , that supposing god to rule us by his laws , we must conceive of him as necessarily oblig'd to punish the impenitent ; but , why is he so necessitated to punish ? that the honour of his majesty , and the authority of his law may be maintain'd : and that principle ( as we may call it ) that in god which obliges him for these ends to punish the impenitent , the contumacious , he allows to be his justice . now therefore if crellius will consist with himself , i think he needs must own , that unless god govern the world so , as to attain the great ends of government , he would not be just ; and that those ends cannot be attain'd , unless sin be punish'd , will easily be made appear , if any one shou'd make a doubt of it ; but the further consideration of this , is more properly to be reserv'd , till we meet with it in the second part of this discourse . in the mean time , let it be observ'd , how far we have proceeded ; and these things seem to be very plain , viz. that god is ( in a most proper sense ) the governour of intelligent creatures ; that ( as such ) he is most necessarily just ; that his justice does respect the distribution of rewards and punishments , and that however in reference either to rewards or punishments , it may not always oblige him to execute strictly what the very letter of the law imports ; yet will it not admit , either in reference to the one or other , of any such relaxation or change , as wou'd not well consist with , and secure the great ends of threatnings or promises . this governing justice therefore was a further bar in the way of a meer pardon ; god could not ( consistently herewith ) absolutely pardon : if the very penalty threatned be not inflicted , justice it self requir'd that an equivalent should , i. e. such sufferings as should as well attain the ends of the law , as the threatned penalty it self should . thus , in respect of god , his honour , the honour of his power , wisdom , holiness , and governing justice , did necessarily require , that if god pardon the sinner , he should yet ( one way or other ) leave such marks of his displeasure upon sin , as shou'd as effectually support the authority , and secure the ends of his government , as if the sinner himself had suffer'd according to the utmost rigour of the law. and in reference also , to the latter thing mention'd , i. e. that we be discourag'd and affrighted from sinning ; in order thereto , it was alike necessary , that sin shou'd with great severity be animadverted on ; if no punishment was inflicted , or none proportion'd to the offence , what shou'd keep the world in awe , or make 'em afraid of sinning yet again ? crimes unpunish'd are too much countenanc'd at least , if they be not thereby authoriz'd . we see the meer delay of punishment is very frequently abus'd to this purpose , eccles . . . because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in 'em to do evil . and if meer forbearance have this effect , what ( may we suppose ) wou'd have been the consequence of absolute forgiveness ? so that we conclude god cou'd not ( consistently with either his own honour , or our safety ) pardon sin without a satisfaction ; it was necessary that sufferings shou'd be insisted on ; and such sufferings as shou'd be equivalent to what was threatned , sufferings that were adapted to answer the ends of the law and government , as well , or better than the sufferings of sinners themselves . hereupon , iv. in order to our remission , the sufferings of christ were insisted on by the father , and agreed to by the son ; by his sufferings it was effected , brought to pass , that sin might be remitted , without either reflecting any dishonour upon god , or ( in the least ) encouraging any to sin. his sufferings did fully answer all the exigencies of our case ; and therefore this constitution is mention'd by the apostle as a very condecent and becoming one , heb. . . supposing so gracious an intendment towards us , that god design'd to put us into the hand of christ , that he might bring us to glory , it was what well became god , to make the captain of our salvation perfect through sufferings . but what condecency or becomingness wou'd there have been in it ; if sin might have been pardon'd , and the sinner sav'd as well without it ? nay , the death of christ was therefore insisted on , that thereby god's justice might be demonstrated , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 't is doubled to give it the greater emphasis . god would have been just , and sufficiently have demonstrated himself to be so , if he had infficted upon us the vengeance that was threatned ; but supposing that he pardon us , that he justifie sinners ( though penitent believers ) his justice might well be call'd in question , unless satisfaction be first made for our sins ; therefore does the apostle so industriously urge and inculcate this over and over , as what he would not , by any means , have overlook'd — christ therefore was a propitiatory-sacrifice , that god's justice might be demonstrated , that it might clearly be demonstrated to the world ; and the next words rise yet higher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might be ( and not only that he might appear to be the ) just , as if , upon the supposal of his justifying sinners , he cou'd not otherwise be just . so that though meer remission wou'd have well consisted with mercy alone ; or the damnation of all apostate sinners with justice alone ; yet if god wou'd be merciful to sinners , he must also be just ; and that he cou'd not be , unless he so far , and in such a way punish sin , as will suffice to keep up his own honour and authority , and effectually to discourage sin : and hence it was that christ became the propitiation for our sins . — wherefore , v. and in the last place , the sufferings of christ being thus insisted on , in order to his being a successful mediator with god for sinners , he is therefore said to have died for us , and for our sins . our sins render'd suffering necessary : god thereupon insists on suffering , without shedding of blood he will allow no remission : hereupon christ consents to die , and accordingly dies a sacrifice for us , bears our sins , carries our griefs , &c. sect. . and this is that relation betwixt our sins and the sufferings of christ , which is intended to be express'd by grotius , and others , when they say , our sins were the meritorious cause of his sufferings , i. e. they deserv'd death , and so bound us over to it , as that we cou'd not be exempted from it , without a satisfaction , without some-what equivalent to our dying ; in which exigency christ dies for us . i cannot find that they ( or , which with every christian surely shou'd yet be of greater weight , that the scriptures themselves ) do mean any thing more . thus grotius , causa altera , quae deum movit sunt peccata nostra paenam commerentia . he does not mean that they deserv'd christ shou'd be punished ; but they so bound us over to punishment , that unless christ die for 'em , we cou'd not salva divinae justitiae demonstratione , a paena mortis aeternae liberari , as he had a few lines before expressed himself . and therefore having mention'd that text a few pages forward , gal. . . if righteousness be by the law , then christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a cause , he adds , locus ipse pauli , de quo agimus , aliam ( quam antecedentem ) causam intelligi non patitur — and a little further adds ; causam propriam , cur se tradiderit christus , mortuusque sit , hanc esse , quod nos per legem justi non essemus , sed rei paenae ; nostra ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa est antecedens mortis christi . to which he adds , p. . non potest alicujus actionis causa impellens esse meritoria , nisi & finis sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and cap. . p. , . merebantur peccata nostra ut paena exigeretur : quod vero paena in christum collata fuerit , hoc ita ad dei & christi voluntatem referimus , ut ea quoque voluntas causas suas habeat , non in merito christi ( qui peccatum cum non nosset , a deo peccatum factus est ) sed in summa christi aptitudine ad statuendum insigne exemplum , &c. so that whoever allows , that our sins deserv'd punishment , and so bound us over to eternal death , as that we cou'd not be exempted from it , with safety to the divine justice , unless satisfaction be made ; that christ died for this end , by satisfying divine justice to procure our remission ; and that his death therefore was antecedently thus caused by our sin , and was inflicted for an example , to deterr us from sin ; i say , whoever agrees to this ( so far as i can find ) admits of all that grotius ever design'd , when he calls our sins the meritorious cause of christ's sufferings . and so also the bishop of worcester ; our sins , as an impulsive cause , are to be consider'd , as they are so displeasing to god ; that it was necessary for the vindication of his honour , and the deterring the world from sin , that no less a sacrifice of atonement shou'd be offer'd , than the blood of the son of god. sect. . and to all this we do readily agree ; yea , how fully has mr. baxter spoken to this sense , particularly in his reasons of the christian religion , part i. cap. . sect. . p. , , . so also part ii. c. . § . . p. . and c. . § . . p. , . the passages are too large to transcribe . but he has there very plainly intimated , that god neither has , nor cou'd pardon sinners without such a sacrifice , or substitute-means , as might preserve the honour of his law and government , and the future innoceney of his subjects , as well as their punishment in the full sense of the law wou'd have done . sect. . now when the whole matter or thing is agreed to , all that the orthodox intend by that phrase , 't is a very insipid thing for any one vehemently to contend what word or name to call it by : what if one call our sins the meritorious cause , another the promeritorious cause , another the occasion of christ's sufferings ; whilst they are all agreed as to the reference they had to 'em : but if any one by a meritorious cause intend more than what is abovesaid , or by an occasion intend less , it may with just reason be concluded , they are mistaken with the antinomians in the one , or with the socinians in the other extream . sect. . we blame no one therefore meerly for calling our sins the meritorious cause of christ's sufferings ; nay , mr. baxter himself sometimes calls 'em so , the meritorious , or pro-meritorious cause . confession of faith , p. . the remote , or assum'd cause . life of faith , p. . and p. . he allows , that our sins lay on christ as the assum'd meritorious cause of his sufferings . so in his methodus theologiae — ad peccatum relationem habent ( speaking of the sufferings of christ ) ut ad occasionem , & ut ad causam meritoriam remotam , & si non proximam . p. iii. c. . determ . . p. . and in that other book to which our accuser refers us , he thus expresses his sense , at his very entring upon this point ? when he ( christ ) is said to die [ for our sins ] it may be understood — for our sins as the pro-meritorious procuring cause of his suffering , through his own undertaking to bear what they deserv'd : or , if any think it fitter to call 'em the occasion , than the meritorious cause , they may . universal redempt . p. . and the very last words that i have observ'd him to use of this matter ( in that last-mention'd tract ) are these : the strictest sense in which he ( christ ) is said to die for men , is , to die in their stead ; or to die for their sins as the procuring cause , on his own undertaking : yield this once , and we shall much easiler agree , &c. ibid. p. . which two passages do so inclose and explicate all the rest , that for a person to represent any of the intermediate passages to adiffering and disadvantageous sense , is what deserves a censure so severe , as we did not think fit to express , otherwise than by a significant silence . sect. . but though we allow others their liberty , yet ( accurately speaking ) it must be said , that all that reference that our sins had to the sufferings of christ , does not amount to a proper meritorious cause : nor did grotius ever think it did ; whatever our accuser may imagine ; for though he does affirm ( as is intimated , appeal , p. . ) that praeter dei & christi voluntatem , datur causa antecedens legitima mortis christi : yet he distinguishes once and again , betwixt punishment taken personally , and taken impersonally : by punishment taken personally , he intends the sufferings of christ , consider'd as his ; by punishment taken impersonally , he means the sufferings of christ consider'd only as sufferings : and he expresly tells us , that our sins were only the meritorious cause of the sufferings of christ in this latter sense . for thus he speaks , illud quoque reprehensione indiget quod dicit socinus , praeter dei , & ipsius christi voluntatem non posse ullam legitimam causam reddi mortis christi , nisi dicamus christum meritum fuisse ut moreretur : nam inest quidem in antecedente causa meritum , ut supra diximus , sed impersonaliter ; merebantur enim peccata nostra ut paena exigeretur , &c. cap. . p. . our sins only did deserve sufferings , and those of such a value , and cou'd not be remitted , unless such a compensation was made to divine justice for 'em ; but they never did deserve that christ should die ; they made it necessary , supposing we be redeem'd , that it be by such a price ; but they did not deserve that we shou'd be redeem'd with his precious blood : all that grotius asserts is , that death was deserv'd , he no where says that christ's death was so . § . . and this is the true reason why we are not fond of the phrase [ a meritorious cause ] because it wou'd intimate , christ's sufferings were deserv'd : now if they were deserv'd , it must either be allow'd , that they were the very thing that the law threatned , or we ( by our sins ) deserv'd god shou'd save and ransom us by such sufferings . if either of these be true , our sins may then be said to be the meritorious , the proper meritorious cause of christ's sufferings , as our accuser wou'd have 'em ; but cannot be strictly and truly so , otherwise than upon the one , or the other of these principles . in that they deserv'd such sufferings for weight , and cou'd not be remitted without such sufferings , and christ hereupon consented to suffer for 'em , they may be call'd the meritorious cause of his sufferings , or , much more fitly , the ground , the reason , the assum'd cause , the pro-meritorious , or quasi-meritorious cause of his sufferings : but the real , proper meritorious cause of 'em they cou'd not be , unless they in a strict and proper sense deserv'd that christ shou'd die . now the death of christ is considerable under a two-fold notion , either as a curse or blessing . as inflicted upon him , 't was a most dreadful curse : as it was our ransom , the price of our redemption , it was and is a most invaluable blessing . if our sins therefore deserv'd the death of christ , it must be either in the one , or the other of these respects : but no one surely will dare to say , that our sins deserv'd such a ransom ; that god in giving his son to be the saviour of the world , gave us no more than we deserv'd ; this were egregious blasphemy , against the brightest and most amazing instance of love , with which god ever bless'd the world. § . . it remains then , that ( supposing our sins the proper meritorious cause of christ's death ) they did deserve it as a curse to be inflicted upon him , tho' not as a blessing influential upon us . and 't is not conceivable how our sins cou'd so deserve the death of christ , unless this be suppos'd to be the very thing threatned in the law ; [ if thou sinnest , christ shall die ] : and this our accuser sometimes seems to intend ; what else can he possibly mean , when he tells us , appeal , p. . if christ's obligation to suffer did not result from this law ( i. e. the law which we had violated ) our sins were not the impulsive cause of his sufferings : or , if it did not immediately , our sins were but the remote cause , or occasion ; not a meer impulsive , or proper meritorious cause of ' em . and p. . if christs sufferings be not ex obligatione legis ( we suppose he means the same law as before ) our sins cannot be their meritorious cause . and p. . whence its impossible ( i. e. if christ's sufferings arise not from the violated law , but from the mediatorial law , it s impossible ) sin shou'd be their meritorious cause . so that his sense shou'd be , that christ's sufferings were not , could not be , 't were impossible they shou'd be from our sins , as the proper meritorious cause , unless they did result , and immediately result from the violated law. and this is what we also say ; and therefore while he pleads for our sins being so properly , so immediately , the meritorious cause of christ's sufferings ; he must needs mean , that they did result , immediately result from the law when violated ; i. e. so soon as ever the law was violated , so soon as we had sinn'd , the law immediately lays hold on christ , binds him over to death ; and that it cou'd not do , unless he was threatned by it . here therefore i wou'd have manifested that the death of christ was not threatned by that law , but that i have already largely done it , both in the first and third chapters of this discourse : and our accuser himself has render'd it the less needful , by giving it as his true sense , that when the law was at first given to adam , christ was not in the obligation : it did not run [ thou , or thy surety for thee ] p. . of this very appeal . we shall therefore ( instead of perusing the matter further ) allow him leisure to bethink himself how these things will be made to consist together , that christ's obligation to suffer did immediately result from the law , and that yet the law did not include a surety : humanity it self ( and much more christianity ) obliging us to shew some pity , and not to press too hard a person that labours under the hardships of self-contradiction . § . . to sum up this head then , orthodoxness does not consist in words and phrases ; 't would be egregious weakness to imagine , that the controversies betwixt us and the socinians are only whether this , or the other word , or form of speaking , be most apt and expressive of that truth about which there is no difference : that which the bishop of worcester has observ'd , with a more particular respect to a change of persons , will admit a much more extensive application . it is not ( says he ) the use of the words , but the sense of 'em is to be enquir'd into . see his lordship's letter to mr. w. inserted in the answer to the report , p. . 't is not the bare word [ trinity ] that divides betwixt them and us in that point , or the term [ person ] or [ satisfaction ] or [ meritorious cause ] &c. but 't is the sense design'd to be express'd by those terms , in which they will not agree with us ; wou'd they allow the truth we plead for , that is wont to be express'd by those words ; they wou'd no longer be socinians ; nor wou'd any wise man perpetuate the contention with 'em , tho' they shou'd yet be unsatisfy'd as to the foremention'd phrases . our accuser therefore does not ( to use that right reverend persons words again ) discover his profound knowledge in these matters , if he think , as he says , ap. p. . that the heart of the controversie lies in asserting or denying our sins to be the properly meritorious cause of christ's sufferings : and if he know otherwise , and to design to impose upon those that do not , where is his ingenuity . 't is so far from being true , that the heart of the controversie lies here , that so far as i have yet observ'd , this very man is the first that ever asserted , our sins were the properly meritorious cause , &c. grotius , vossius , and the bishop of worcester , do indeed speak of 'em as the meritorious cause ; but how they explain themselves we have before manifested as to two of ' em . nor does vossius intend any thing more , than only that they are truly meritorious of sufferings , that they cou'd not be remitted without 'em ; and that in this exigency , christ consents to suffer for us ; whereupon he calls 'em the meritorious cause of his sufferings ; though he ( as grotius ) means it only of the sufferings he underwent , not of those sufferings as undergone by him. to this purpose we find him explaining himself ; punitio omnis qua talis , sive impersonaliter spectata , causam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet justitiam dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procatarctica vero causa sunt peccata , itidem impersonaliter , & in genere spectata , sine determinatione , &c. punitio vero , quae pro alio est , plane misericordiae divinae opus est : procatarctica vero causa sunt peccata nostra satisfactionem exigentia . vossi responsum ad judicium ravensperg . chap. . so that though they call 'em the meritorious cause of christ's sufferings , yet they plainly manifest , that they intend only they were meritorious of the sufferings he underwent ( abstractly consider'd ) and therefore may improperly be said to be meritorious of his sufferings ; but i no where find 'em asserting our sins to be the properly meritorious cause of christ's sufferings , much less fixing that as the point in controversie betwixt the orthodox and the socinians , whether they be to be so call'd , or not . nay , 't is not only not needful to use the phrase our accuser wou'd impose upon us , but ( unless carefully explain'd ) 't is very unsafe ; for that if the words be taken as they sound , they wou'd import that ( in a strict and proper sense ) our sins deserv'd that christ shou'd die : an assertion , that in a sense very obvious does amount to blasphemy , and ( without a manifest force put upon the words ) cannot possibly be a truth . chap. v. that though christ's sufferings may not unaptly be call'd a punishment , yet not in the full and proper sense in which the sufferings of the sinner himself might have been so calld . § . . in this point also , our accuser is as clamourous , as in the former ; and what has been said in the fore-going chapter will furnish out a just answer to all his cavils upon this head. he represents us , as if we did allow the sufferings of christ to be the punishment of sin , only so far , and in the same sense as crellius does , appeal , p. . but deny'd 'em to be a proper punishment ; and that therefore we are against the doctrine of christ's satisfaction , ap. p. . . and lest this shou'd not be enough to leave us under the reproach of socinianism , he represents this as the very parting point betwixt the orthodox and the socinians ; the heart of the controversie ( according to him ) lies in the asserting or denying — christ's sufferings to be properly penal , p. . and ( if he be not mistaken ) grotius , vossius , and the b. of worcester , are of the same mind . § . . but after all , what if it should appear , that the phrase is ambiguous ; that in one sense ( and which is plainly the sense of that very judicious and learned bishop , and others , that use the phrase ) it is true , that the sufferings of christ are a proper punishment ; and yet in another sense ( which shall appear to be the sense of mr. baxter , and those whose sentiments agree with his in this matter ) it is as true , that christ's sufferings are not a proper punishment , but analogically only to be so call'd : that the bishop never own'd it , nor any person of note , in the sense in which we deny it ; and that we do not , mr. baxter never did deny it , in the sense in which the bishop , ( and other famous defenders of the catholick faith against socinianism ) assert and plead for it . § . . to evince this , there needs nothing more than a just representation of their sense ; what the one and the other intend by a proper punishment , and this they themselves were best able to express : now then to constitute a proper punishment in the bishop's sense , there is no more needful , than that there be sufferings inflicted on the account of sin , to deter men from sinning , and to assert god's rights as a sovereign , and vindicate his honour to the world. whatsoever sufferings do answer all these ends of divine punishments , and are inflicted on the account of sin , have the proper notion of punishments in ' em . and again , whatever is inflicted on the account of sin , and with a design to shew god's severity against it , and thereby to deter others from the practice of it , has the proper notion of punishment in it . this is plainly the sense of that right reverend person , he means no more when he calls the sufferings of christ a proper punishment , than what is abovesaid . and to all this we cheerfully consent . § . . but mr. baxter , when he denies the sufferings of christ to have been a proper punishment , 't is plain , he takes punishment in the strictest sense , as it does connote the suffering person to have sinned ; and intends no more by it than that christ was not himself a sinner . poena in sensu primo & famosissimo est ipsius delinquentis malum naturale . — concludendum est . christus non-fuit rever a peccator ; ideoque ; poenam sensu primo & famosissimo sic dictam non dedit . and this is no more than what every one must agree to ; that supposing it be taken into the notion of punishment , that the snffering be inflicted upon one that has sinned , christ's sufferings were not a proper punishment . nor was mr. baxter the only person that apprehended this to be the most strict and proper notion of punishment , the learned pufendorf ( after grotius , and other civilians ) does upon this very principle assert , that however one man may suffer , yet he cannot ( properly speaking ) be punish'd for another's sin. paenae vocari nequit dolor ille aut damnum , qui in illos redundat , qui nihil deliquerunt — & qui in altero paenae rationem habiturus est dolor aut damnum , delictum proprium tanquam causam respicere debet . unde paena non est dolor ille , quem quis ex paenae propinqui aut amici sui capit , nisi ipse fo rs ad istius delictum concurrerit , &c. to the same purpose he also speaks in his larger tract ; illos quidem , qui revera de reatu delicti participant , pro ratione influxus ad facinus aliquod puniri posse , extra dubium est ; cum iidem non alienum , sed proprium delictum luant . de jure naturae & gent. lib. viii . c. . § . . p. . but § . . p. . he adds , de coetero firmum manet istud , in foro humano , ob delictum alienum , de quo nulla ratione quis participavit , recte aliquem puniri non posse , &c. and the famous dr. ames includes it expresly in the notion of punishment , not only that it be some evil inflicted for or on the account of sin , but also that it be inflicted upon the sinner himself . paenae est malum peccatori propter peccatum inflictum . amesii medulla theol. lib. . c. . § . . p. ( mihi ) . and therefore he adds , § . . paena igitur proprie dicta non habet locum , nisi in creaturis intelligentibus , in quibus etiam peccatum reperitur . § . . this therefore is the only question that can lie betwixt us and our accuser , whether christ was really a sinner , or not ? if not ( which we hope our accuser himself will not scruple to say with us ) then his sufferings were not a punishment , in that most full and proper sense , in which the sufferings inflicted on sinnners themselves are so call'd . we willingly allow , that they were as properly punishments , as it was possible the sufferings of one , who was himself no sinner , cou'd be ; but we dare not say , that christ was a sinner : and therefore , though he suffer'd for sin , yet the sin ( since it was not his own ) did not so nearly and immediately render christ liable to suffering , as it did the sinner himself . death was not due to christ immediately upon our having sinn'd ; the law did not threaten christ [ if men sin , thou shalt die ] : after we had sinned , there was no one obnoxious to suffering for it besides our selves , 'till christ voluntarily undertook to suffer ; he was not antecedently oblig'd , but ( when he might have refus'd ) he freely chose to die for us , he gave himself for our sins , gal. . . he gave himself a ransom for us , tim. . . § . . so that here is a vast difference betwixt the sufferings of christ , and the sufferings of a sinner . the sinner , and christ do indeed each suffer on the account of sin , so far they agree ; but the sinner suffers for his own sin , christ for the sins of others ; the sinner suffers deservedly , he receives the due reward of his deeds , luk. . . but christ's sufferings were undeserv'd , he having done nothing amiss : the sinners sufferings were threatned by the law ; but where do we find any threatning against christ : the sinners sufferings are inflicted without and against his consent ; but christ's were the matter of his free choice , what he might have refus'd , &c. § . . upon which , and other like grounds , how plain is it , that the sufferings of christ are not in all respects commensurate to the sufferings of sinners ; and that however they have such a respect to sin , on account whereof they may not unaptly be call'd punishments ( as mr. baxter himself asserts , method . theol. part iii. p. . ) yet they have not altogether the same respect to sin , as the sinners own sufferings have , or would have had ( as appears before ) and therefore when we call 'em punishments , we must not take so much into the notion of punishment as when we call the sinners own sufferings by that name . § . . so that when the sufferings of christ are compar'd with those of sinners , we say , they are less properly and analogically call'd punishments not in that primary and most famous sense in which the sinners own sufferings are so call'd : and yet when we compare the same sufferings with meer calamities , that have no relation to sin , or guilt ; we say , they are not unaptly , but properly enough to be call'd punishments , for that they had such a respect to sin , as has been before-said . in this mr. baxter is plain : and therefore elsewhere asserts , that his ( i. e. christs ) sufferings were truly punishments because for sin , though not for his own ; yet not punishments , in so full and strict a sense as ours , who suffer for our own sins . § . . and hence it appears , that our accuser has with no just reason , represented mr. baxter as agreeing with crellius in this matter : crellius ( says he ) says the same , only with this explication , viz. that it must be taken materially and improperly which is the sense in which mr. baxter — takes it . appeal , p. . but besides that mr. baxter ( so far as yet appears ) no where says , that the sufferings of christ are punishments materially only , ( as this accuser intimates ) nay , on the contrary , he argues from their participating in the formal reason of punishment , that they may properly enough be so call'd , quoad nomen vero , non inepte poena dicuntur , dum ad peccatum habent , relationem &c. baxter ubi supra . i say , besides this , any considering and unprejudic'd reader will easily see , cannot but observe , that if at any time they happen both to use one and the same term , they yet intend it in a vastly differing sense . so if crellius allow christ's sufferings to be punishments improperly so call'd ; it is most evident he thereby excludes that respect they had to sin , to our sin , which we have in the fore-going chapter asserted and clear'd , and in reference to which mr. baxter with the bishop of worcester , and all the orthodox are agreed : and so also when he calls our sins the occasion of christ's sufferings , he means it not as mr. baxter does , of such an occasion as was ( so far as the nature of the thing will admit ) a meritorious cause of 'em also . and it may as well be said that crellius says the same with grotius , and the bishop , because he sometimes calls our sins the impulsive cause of christ's sufferings ; and that his sense is the same with their's , because sometimes his words are so ; and therefore also , that their sense is the same with his , and thereupon that they are socinians : i say , there is the same reason why they might also , as well as mr. baxter , be thus represented by our accuser , for that they also sometimes use crellius's words without any scruple . § . . nor is it any uncommon thing , for several persons , to use the same words in differing senses : our accuser himself affords us a most convincing instance to this purpose , in reference to the very matter before us . the sufferings of christ are to be consider'd as a punishment of sin , a proper punishment . in the expression the bishop of worcester , and our accuser are agreed ; but that notwithstanding , the sense intended by the one , and the other is not the same . he pretends indeed p. . that it is not the words and phrases , but his lordship 's sound sence , that he contends for ; but if that were all he would have , there was no occasion for him to contend at all ; that having never ( by those he accuses ) been call'd in question : where he apprehended a difference betwixt his lordship and mr. baxter at the most , it could be but a verbal one , that their sence , when they explain themselves , does well agree , has been already manifested ; and since mr. baxter did , and we do most entirely agree , that christ's suffeings were a proper punishment , according to the notion his lordship , gives us of such a punishment , we may surely hope for an end of this contention . § . . only for a close , i would remark it to our accuser , that whilst ( either through prejudice , or inadvertency ) he groundlesly charges us as differing from that judicious and right reverend person ; he does himself give occasion , for any one to return back the charge , with greatest justice , upon him . for under the pretence , that christ's sufferings were a proper punishment ( for which he alledges the bishop of worcester ) he wou'd have 'em to be the very punishment we had deserv'd , the very punishment the law threatned , punishment inflicted by vertue of the sanction of the violated law. v. p. , , , , &c. this notion almost runs throughout his appeal . but this is so far from being the sound sense , in which his lordship has us'd this expression , that 't is what he does most directly dispute against . § . . and whereas he does once and again insinuate , that 't is necessary christ's sufferings should be truly and properly penal ( we must suppose he means it in his own , not in the bishop's sense ) in order to their being a proper satisfaction to god's justice for our sins : 't is ( as has bin already , in some measure , manifested ) utterly subversive of the true , and universally own'd doctrine of christ's satisfaction , to assert his sufferings to have been penal , in any such sense , as would inferr or include their having been inflicted by vertue of the violated law , undergone in the proper person of sinners , their having been formally the same we were oblig'd to , and most immediately and properly deserv'd by our sins ; while yet this is what he every where pleads for : but of this point of satisfaction we design ( god assisting ) to treat more distinctly and at large hereafter . finis . notes, typically marginal, from the original text notes for div a -e of the sufferings of christ , last edition , p. . dr. owen , on psal . cxxx . p. . elementa jurisprud . p. . §. , . lexic . jurid . sub tit. personae . sub tit. caput . elementa jurisprud . p. . de jure naturae & gentium , lib. . cap. §. . to the same purpose he also speaks . elem , jurisp . lib. , def. . treatise of justif . righteous . part i. p. . treat . of justifying righteous . page . ibid. p. . ibid , p. . de jure nat. & gent. lib. , cap. . §. . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew , do admit of two very differing senses ; they signifie either sin it self , or a sin-offering , a sacrifice for sin ; as cannot be unknown to any that are conversant with the scriptures of the old testament and the new , in the languages in which they were endited by the inspir'd penmen ; the instances to that purpose are too numerous to be over-look'd ; i 'll name a few , isa . . . when he shall make his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offering for sin ; so we read it there , and in lev. . this is the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not of the sin , but ) of the sin-offering , verse . so verse . they shall kill , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin-offering , the blood thereof shall he sprinkle , &c. so verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a sin-offering . once more , sam. . , . if ye send away the ark of the god of israel , send it not empty , but in any wise return him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not sin but ) a sin-offering — then said they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what shall be the sin-offering ; which you find afterwards specified in that verse . so for the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how promiscuously is it us'd in that one chapter , lev. . if any one of the common people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there it is commit a sin , verse . and so again , ver . . if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his sin which he hath sinned , come to his knowledge , then he shall bring his offering [ a kid , &c. ] for his sin which he hath sinn'd ; there you have the same word again . yet in the very next verse the sense of the word is chang'd , and that very kid which is offer'd , is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — so verse . and he shall lay his hand upon the head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 't is not now to be read of the sin , but ) of the sin-offering : and slay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin-offering : the very word that , but the verse before , signify'd sin it self . the same word you have again twice for a sin-offering , ver . . and again , the priest shall take of the blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sin-offering , ver . . it wou'd be endless to refer you to the many other places of scripture , where the same observation would occur ; i 'll therefore only mention one text more ( which may help to evince the usefulness hereof in interpreting several difficult texts of scripture ) and that is , hos . . . they eat up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin of my people ; so we read it ; but it were scarce possible , to devise any tolerable sense that the words cou'd be capable of , according to that reading ; yet what we have observ'd , renders 'em exceeding easie and plain ; all the difficulty dis-appears when you read , they eat up the sin-offering of my people ; and by this reading of the words , the latter part of the verse may be also most satisfactorily accounted for ; they set their heart on their iniquity ; i. e. they rejoicé at , or are pleas'd with it . thus does the very ingenious and reverend bishop of salisbury comment upon the words : that corrupt race of priests ( says he ) attended still upon the temple , and offer'd up the sin-offering , and feasted upon their portion : — and because of the advantage this brought 'em , they were glad at the abounding of sin , &c. discourse of the pastoral care , p. . ( a tract so very valuable and useful , that having mention'd it , i cou'd not forbear to recommend it , though i cou'd wish what is said of praying by the spirit , p. , . were re-view'd by the very reverend author , and some-what more distinctly explain'd ; that he might not seem to reflect upon praying by the spirit it self , when ( i suppose ) he only intends to animadvert upon some persons mistaken apprehensions of it ; the same i cou'd also wish in reference to one or two passages in that book which i may not now stay to mention . now the words that the lxx . use in those places , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — but we shall only take notice of the second of those words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and sometimes indeed by a reduplicated article , or by a preposition , they plainly refer to some or other word that is understood . so we read in that th chap. of leviticus , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and chap. . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — where the word immediately fore-going is most probably referr'd to , i. e. in one place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the she-goat , in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the be-goat ; and in the third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the burnt-offering ; sometimes the phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sin , where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacrifice , is plainly enough intimated , though not express'd : yet sometimes again there is nothing more than the bare word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sin , express'd , where yet a sin-offering must needs be meant ; for instance , lev. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is ( not a sin , but ) a sin-offering for the congregation . and lev. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is the law ( surely not that they should sin by , but that they should sacrifice according to ) the law of the sin-offering . so also in that mention'd hos . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they eat ( not the sins , for how cou'd that be done , but ) the sin-offering of the people . and the new testament stile is generally conform'd to the septuagint : thus you read here also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . in burnt-offerings , and for sin ( i. e. and in sacrifices for sin , as we render it ) thou hast had no pleasure . and rom. . . we are told , that god condemn'd sin in the flesh of christ ; but how , which way ? by sending him in our likeness , to die a sacrifice for sin. and since the word will as well signifie a sacrifice for sin , as sin it self , it should surely be readily agreed to intend only a sacrifice for sin , in that cor. . . he made him to be a sin-offering for us , &c. nor does any thing in the context discountenance this reading — he that knew no sin , was not a sinner , what should hinder but he might be ( nay , for that very reason was he the fitter to be ) made a sin-offering for us : i cou'd not therefore read mr. cross's objection , without a smile , when he alledges against our thus interpreting sin for a sin-offering ; that then sin wou'd be us'd equivocally in differing senses ; and suppose it be , what would the ill consequence be ? why , he tells you , the apostle then would bring a sophism instead of an argument . he knew no sin properly , ergo , he was made sin. cross 's two sermons on justification and imputed righteousness , p. . now what if this text be a naked assertion , and not design'd for an argument , what sophistry would there be in it , if the apostle barely tell us , he that was no sinner himself , was yet made a sacrifice for our sin. but if he will have no argument of it , 't will be as weak and impertinent , though the words should be interpreted according to his mind : he knew no sin properly , ergo , he was made sin ; i see no consequence in it , whether the phrase bare his sense or ours . as to what he next alledges , p. . from its opposition to righteousness , it signifies as little ; for that the apostle is not here ( there is no appearing proof that he is ) critically contradistinguishing christ's being made sin , and our being made righteousness ; nay , the contrary is plain , for that he uses differing words in reference to christ and us to intimate that he did not intend , christ was made sin , in the same way , or sense , that we are made righteousness ; nor can he for that alteration , be justly charg'd again as sophisticating , whilst he only designs to acquaint us , that our being made righteousness ( take it in one sense or other ) did pre-require , and derive from christ's having been made a sacrifice for us . as to his third allegation against us , i cann't guess what he produc'd it for . and for his fourth , that the word made is sometimes us'd for imputed , if that shou'd be granted him , yet still it must be added , that 't is where other words are found in the greek text ; for i remember not ( nor do i think our opposer can produce ) one single instance where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is made use of in the text ) does carry that sense : it does most plainly intimate the work of an effective agent ; and therefore does strongly argue for our sense of the text , that he was made a sacrifice for sin , made sin in such a sense as that god might be the author and efficient , without being chargeable as the author of sin. and for his fifth and last objection , that criticks distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and say the latter is us'd for a sacrifice , not the former : i think we have already made the contrary sufficiently appear from the lxx . to whom he refers us . so that i see not what further can be pleaded against this interpretation of the text. in notis ad justini . instit . tit. . p. ( mihi ) . de satisf . p. , p. . ib. p. . discourse of the sufferings of christ , p. . interest of reason in religion , p. . grotius de satisfact . cap. . p. ( mihi ) p. . discourse of the sufferings of christ , p. . ib. p. . ib. p. . ib. p. . baxt. of universal redempt . p. . crell . resp . ad grot. cap. . §. . p. ( mihi ) . c. . §. . p. . de satisf . cap. . p. , . discourse of christ's suff. p. . discour . of the suff. of christ . p. . ib. p. . meth. the. p. iii. c. . determ . . p. . pufendorf . element . jurisp . univers . lib. . def . . §. . p. . baxt. two disputat . of original sin , p. . the divine right of presbyterie, asserted by the present assembly, and petitioned for accordingly to the honourable house of commons in parliament. with reasons discussing this pretended divine right; and yet with tendernesse to the brethren of the presbyterial way. pleading for a liberty of conscience for them in this their opinion, as for others of their dissenting brethren, and equally for both. with inferences upon their late petition. / by john saltmarsh, preacher of the gospel. saltmarsh, john, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing s thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the divine right of presbyterie, asserted by the present assembly, and petitioned for accordingly to the honourable house of commons in parliament. with reasons discussing this pretended divine right; and yet with tendernesse to the brethren of the presbyterial way. pleading for a liberty of conscience for them in this their opinion, as for others of their dissenting brethren, and equally for both. with inferences upon their late petition. / by john saltmarsh, preacher of the gospel. saltmarsh, john, d. . [ ], p. printed for g. calvert, at the black spread-eagle at the west-end of pauls., london, : . permission to print on verso of first leaf. annotation on thomason copy: "apr: th". reproduction of the original in the british library. eng westminster assembly ( - ) -- early works to . presbyterianism -- early works to . a r (thomason e _ ). civilwar no the divine right of presbyterie,: asserted by the present assembly, and petitioned for accordingly to the honourable house of commons in pa saltmarsh, john b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion these reasons , tending not onely to the sweetning of the two kingdoms , england and scotland , the parliament , and dissenting brethren on both sides , in the assembly , each to other ; but also to the preserving a just liberty for them all respectively , i commend to the presse . march . . john bachiler . the divine right of presbyterie , asserted by the present assembly , and petitioned for accordingly to the honourable house of commons in parliament . with reasons discussing this pretended divine right ; and yet with tendernesse to the brethren of the presbyterial way . pleading for a liberty of conscience for them in this their opinion , as for others of their dissenting brethren , and equally for both . with inferences upon their late petition . by john saltmarsh , preacher of the gospel . revel. . . thou hast tried those that say they are apostles , but are not . london , printed for g. calvert , at the black ▪ spread-eagle at the west-end of pauls . . to those brethren of the assembly of divines , petitioners who are for the pretended divine right of the present presbytery . brethren , meeting ye out of the assembly , or that bounder appointed ye by parl. i cannot justly be denied this reasoning with ye ; for the ordinance by which ye sit , doth enable ye onely to advice of things propounded , but not to propound or demand any as ye have done of late ; so as in this ye have brought your selves down to the same magnitude with us that are private men . here is the difference now ; ye are many of better parts and abilities ; i am as one born out of due time ; yet the same covenant is upon me with your selves , nor ought i because i am but one , presume to see truth more then ye because ye are many ; nor , i hope , ye who are many , will presume to see truth more then one , because ye are many ; nay , it is that voice from the excellent glory which both you and i must hear , and which can onely teach us truth ; it is not the voice of any other . and surely since truth hath had its lot in the world to live upon voices in assemblies and synods , where that is onely truth which is voted so ; and not in its own glory and evidence , where that is onely truth which is so : the mystery of iniquity hath been more advanced then the mystery of godlinesse . the divine right of presbytery , &c. with reasons discussing this pretended divine right . first , they who are the presbyters in this present presbytery , pretend to be presbyters by a power of ordination from bishops , as the bishops were presbyters : and if so , they are to make it appear , that there is a true personal succession of ministery from the apostles , and that they do lineally succeed without interruption ; for in succession unlesse there be a certain , perpetual , and personal derivation of power , there can be no certainty , nor infallibility of the truth of such a power ; and whether the proof of this draws not with it a necessary and perpetual visibility of a church , ( contrary to the opinion of all the reformed divines ; ) and further , a truth of church-ministery , and ordinances of jesus christ in the antichristian state , from whence this ministery of theirs comes , by which they stand present-presbyters ; and how any true ministery can be found in that very antichristian state , which is called the man of sin , the mystery of iniquity , the whore of babylon , the falling away ; and how the same state can be both meerly antichristian and christian , a whore of babylon and a spouse of jesus christ , a ministery of god and a mystery of iniquity , a temple of god and of idols ; i leave it to be judged . . that these present pretended-presbyters cannot be found true presbyters but by such a personal and successively derived power , will appear ▪ from their present model of ordination ; they allowing and accounting none for presbyters or ministers , but such as are sent out by their personal ordination , or were formerly ordained by bishops ; so as they make these , and these must make others ; and thus their power is derived from a personal and lineal succession , and demonstratively proved from their own practice : nor will it help them that jesus christ alwayes had a church , or some invisible saints under antichrist , because they must both prove themselvs & the episcopal ministery to succeed that very church or those very invisible saints ; and that , that church or those very saints , were presbyters or ministers ; for we know men may be saints , but not sent , or ministerially sent ; good men , but not good presbyters , as in their own way of practice will more appear : for if any shall now call himself a true presbyter or minister , he must prove his sending to them by a personal ordination ; which proof of their ordination we demand from them , as they would do now from any others . . how these things can stand together . that the divine right is in the congregational presbytery , as they acknowledge ; and yet that there is a classical , provincial , and national presbytery , which are but prudential and humane , or mixed judicatures , according to such a distinction ; and yet are allowed by them a power supreme and coercive to the divine right of the congregational presbytery , which is the first and immediate subject of the divine right of presbytery , as they themselves acknowledge . and now whether do not their own principles control that pretended divine right they plead for and set up , a presbytery of charity and prudence , over the presbytery in the particular congregation , which they say is onely of divine right ? . how can that presbytery whose constitution is so questionable , chalenge such a divine right ? as first , their presbyters , or first constituting principle , are ordained by a questionable power , viz. that of bishops . their ruling elders by a power as questionable , viz. by a rule or ordinance of parliament ; prudential , for trial , for election , because of the general corruption in this kingdom both in ministers and people ; not by that very apostolical scripture-rule or institution of jesus christ . their congregations parishional , and of politick constitution ; not congregational , according to scripture . their way of constituting this present presbytery extraordinary , by such an assembly , without precept or example for such a way in the whole new testament , from whence the whole order of that dispensation ought to be framed , and not from the law , or old testament , or some cases of necessity in the state or church of israel by way of analogie , as they say in their model to the parliament . the primitive elders and apostles were qualified immediately from the spirit with gifts proper to such a ministration ; which these presbyters and elders being not , but most by gifts , and habits of art and science acquired by industry : therefore these present presbyters cannot chalenge the same power for church-censures , without the same spirit gifting them , and anointing them to such a power and administration in the church ; but ought to be content meerly with a mixed and partly prudential power , because of the mixture of their anointing and gifts , if they will needs have such a government set up for christ's , which is not all christs , and most of that all very questionable whether of christ or no . for all their proofs alleadged from scripture for the presbytery by divine right , or of such presbyters as were ordained either by christ himself , as the apostles ; or by a power from the apostles , or from such who in that power received from the apostles , did ordain , or by a power in the church or congregation preceding such a power , and accompanying such a power : now this present presbytery can neither make it self appear to be so purely ordained , nor have they the church or congregational power so preceding or accompanying such an ordination ; nor is that act of imposition of hands by which their present presbyters stand ministers , a meer signe of setting apart , or meerly significative , but an institution for gifts to be conferred : under the law , it was an empty and bare rite ; but under the gospel , it cannot be proved to be such an empty rite ; gospel-signes being but few , full , and ministerial to the spirit ; not meerly significatively-visible , as the institutions and rites under the law were . so as all being thus questionable still in this present presbytery ; how can they so apostolically chalenge such a divine right , their present constitutions being mixt , questionable , fallible , not one and the same with that primitive , pure , certain constitutions and practices ? whereas it appears in their scripture-proofs , that both in jerusalem , ephesus , crete , &c. the prebyters and elders did constitute , &c. and were most consulted with , and advised ; and therefore they assume the same power , and so force out rather then prove out their frame of their present presbytery from such practices : i desire the brethren to tell us whether the word of the gospel was then wholly in scripture or writing , but partly in the spirit and gifts or teaching : and therefore the eldership of the churches then were so gifted , as to direct , constitute , advise ; and from the ministration of gifts in the eldership , &c. the institutions , forms and rules were given out into scripture or writing ; which scripture or written word is now in the place of that infallible primitive eldership : and therefore for any presbytery or eldership to assume now such a power as the first did , they do not onely without warrant substitute themselves to such a presbytery or eldership which stood by another anointing or spirit of gifts then themselves do ; but they sit down in the throne with the very scripture or written word of god , casting a shadow upon the glory and infallibility of that word , by that present authority and power which they now chalenge in the interpretation of that word in their presbytery , because by such a sure and certain power as divine right allows them , they having not a sure and infallible spirit for church-censures , or the execution of such a power , may put forth a certain , sure executive power , by an uncertain , unsure , and fallible spirit . and so how proportionable a power of divine right , is with a spirit not purely divine ; and how proportionable a power of church-censures acted by a gift not purely the spirit's , but rather the universities and schools ; and to joyn such an eldership so with the infallible word or scripture , which for want of that primitive or pure anointing by gifts , shall control the pure word of truth , by an interpretation lesse then truth , i leave to all the world of believers to judge . how such a visible power and judge as a national assembly of such a presbytery , can be set up , which must judge all the churches and congregations of christ , all the magistracy and state-power in the kingdom , they assuming to themselves a spirit of judging and discerning of sins : and whether by this power the parliament of england shall not fall under the cognisance , interpretation , and censure of such an assembly , for some sins which they as a civil power may commit , especially dealing in ecclesiastical causes : and then how far such a national assembly may manage such crimes to the heightening of their own interest , and to the troubling the interest of the state amongst the people , i let all judge , who know how the same visible ecclesiastical judge is condemned by all the reformed kingdoms under another notion , viz. of the antichrist , and pope , and councels : and how that antichristian power and judge in ecclesiasticals hath troubled this and other kingdoms , to the embroiling them by excommunications into wars and commotions ( as in our histories , &c. ) and hath at length taken up other weapons then the word to make good their ecclesiastical censures & interests . and whether this visible power under the form of classical , provincial , national , oecumenical , be any other then the like papal , episcopal power , differing onely in form , in consistorial , provincial , national , oecumenical counsels and synods , the like spirit of dominion , ruling , conventing , excommunicating in each . objection . but how will you do to satisfie parliament , presbyterials , and other dissenting brethren ? answ . not that i will determine , but propound for the parliament : it appears that the state-conscience according to the present corrupt constitution both of ministers , and elders , and people of this kingdom , cannot yeeld a divine right to a presbytery so constituted ; and therefore they are not to be forced to the judgement of the present assembly , no more then the assembly do desire to be forced themselves to their judgement ; and therefore each is to enjoy their liberty in the lord as they are perswaded . the state is to enjoy their liberty in their judgement of no divine right in this present presbytery . the assembly may enjoy theirs , in their judgement of a pretended divine right of presbytery in all congregations , which will conscienciously practice with them , not seeking to make the state subservient to them by their civil power , which no scripture-practice will warrant from any eldership or presbytery there : and thus the french churches enjoy the presbytery at this day , having no civil power to help them . and the other dissenting brethren may enjoy their divine right too , being as fully perswaded from scripture of theirs as the other are of theirs , and equally live under the same liberty , and not trouble the state with any thing but their prayers and obedience . objection . but the brethren of the assembly expect the parliament should joyn with their results . answ . i know not why they should expect that , for they are no more infallibly gifted then their brethren , that they should expect more from the state then they . their ministery is as questionable . their interests are more in the world then the interests of the first presbyters were , as in their maintenance by tythes , and in their power of classical , provincial , national , the kingdom being thus corrupted , and in that subserviency and power of compulsion , they demand of the magistrate , and princes of the world . and why our dissenting brethren may not with as much justice , honour , conscience , desire the state to settle such a gospel-order as they beleeve to be true ; the other being no more enabled to demand of the state any power for imposing their conclusions true by a power of the states own giving by ordinance : and whether the state seeing no infallibility of spirit in any of all sides , since what the truth which they hold bring in its own evidence and demonstration before them , ought to be pressed , as bound to one by any interest more then to another , save that of truth , i leave to be considered ; and then , what reason the brethren have thus to presse their supposed divine right , i desire to know . objection . whether is this to settle things according to covenant ? answ . yea , the covenant binds us to uniformity ; but then , that clause according to the word of god doth restrain the uniformity to the light which each kingdom sees by , according to that word ; and therefore our brethren of scotland see presbytery in one degree , the hollanders in another , and the french in another , and at this time england in another ; and yet all should be one in that clause of the covenant , viz. to defend each other in their degrees of reformation against the common enemy , we scotland , and scotland us ; and what a comely thing it is for brethren to dwell together in unity , though they cannot in uniformity ! the last petition of the assembly , for divine right in their present presbytery , with inferences upon it . petition . that the provisions of commissioners to judge the scandals not numerated , appears to our consciences to be so contrary to that way of government which christ hath appointed in his church . inference whence we may inferre , that the assembly doe suppose the parliament and commissioners to bee far below the ministers and eldership in spirituall gifts and discerning , which i suppose cannot be well presumed , considering the assembly and eldership now is not annointed with that pure spirit & gifts as the first were ; but with habits of arts and sciences , and with some measure of the spirit , which many both of the parliament & commissioners both may be , and are enabled with as well as they ; and whether is not this to set up the old distinction of layty and clergy , and to set the present eldership and presbytery upon a higher form then the magistrate ? seeing the gifts are not so distinct as at first , why should the offices be so distinct ? petition in that it giveth a power to judge of the fitnesse of persons . inference whence we may inferre , that they presume themselves to be that very ministery and eldership of iesus christ , though both their ministery is by bishops , and their elders by a prudentiall constitution and election at this present ; and may not the magistrate , who is unquestionably the power of god , rom. . appointed to be iudge of good and evill , more lawfully judge of sins and gospel rules , then they who are a questionable ministery and eldership in this present presbytery ? petition and to be so differing from all example of the best reformed churches , and such a reall hinderance to the bringing the churches of god in the three kingdomes to the neerest conjunction and uniformity , and in all these respects so disagreeable to our covenant . inference whence we may inferre , that if all do not believe as one believe , it is pretended that all are in breach of covenant ; and thus the covenant is made a snare by interpretation , and principles of spirituall compulsion implyed in the covenant , contrary to the spirits wisdome who both allowes and advises the severall statures and measures of light , the weak , and the strong : and whether the communion by unity is not a glorious supplement to the rent of uniformity , that of vnity being in the spirit , that of vniformity in the letter ; and why should our brethren thus bring down the state and kingdom more to other reformed kingdomes , or not rather rayse up the other reformed kingdomes to this ? and if any thing be revealed more to this kingdome , that hath sit by this long time , why should not the other hold their peace , and beleeving kingdomes as beleevers walk with one another so farre as they have attayned ? and wherein they have not , the lord shall reveal even this unto them ; not but that this kingdome ought to form it selfe into any communion with the rest , so farre as their ▪ communion excels , and so the other into communion with this , so farre as this excels , and both so farre to one another , as they are perswaded , not compelled , which are no arguments for faith , but formality . petition doe humbly pray that the severall elderships may be sufficiently enabled . inference whence we may inferre , that their whole endeavour is , to raise up the interest of the eldership and presbytery into a distinct , sole , and independent body and power ; which how conformable , and obedient , and consistent it may prove to and with the power of the state in one and the same kingdome , would be considered , when such an interest growes up from its infancy and first reformation , into a fuller and more perfect man : and whether their petitioning of a power from the state to compleat and make them an eldership and presbytery , doth not imply a power in the state more or rather as fully ecclesiasticall as their presbytery ; for can the state give them any ecclesiasticall power , and have none in it selfe ? so as according to these principles the state is ecclesiasticall as well as they , and so not to be denyed the power of commissioning with them : or else t is a meer contradiction to pray for power from those to their eldership and presbytery , which they say is a government and power entirely ecclesiasticall and compleat in it selfe ; and so , as they either pray for that which they have of their own already , or else pray for that from the state which they cannot give them . petition it belongs unto them by divine right and by the will and appointment of iesus christ ; which with the help of superiour assemblies in cases of appeale , or in all administrations therein , will prevent ( through the blessing of god ) all the feared inconveniences . inference . whence we may inferre , that the prebsytery and eldership of a congregation is of divine right , &c. yet that divine right is perfected and compleated by that which is not of as pure divine right as it selfe , viz. superiour assemblies ; and so becomes neither purely prudentiall , nor divine , but mixt , and so is neither good divine , nor good humane right . petition and the magistrate to whom we professe the church to be accountable for their proceedings in all their elderships and church assemblies , and punishable by him with civill censures for their miscarriages . inference . whence we may inferre , that the civill magistrate is neither over nor under the presbytery , and where they place it , who can tell by this petition of theirs ? for over it the magistrate is not ; for they say commissioners over them are not sufferable ; and under it they say the magistrate is not , for their eldership and presbytery are to be accountable to the civill power for their miscarriages ; and how at the same time they should subject their churches in their mal administrations to the magistrates power of judging , and yet chalenge such an entire , sole , supream , and ecclesiasticall judicature , is a mystery becoming the learning of that same assembly to reveale which first begun it . principles against the divine right of their present presbytery extracted from the reasons . . they are no such presbyters of jesus christ as the first were , because ordained by an antichristian power of bishops ; nor were bishops true presbyters , nor those who joyned with them in their ordination who were made by them , nor is there any succession of ordination , but it implies both a perpetuall visible church , and a true church ministery and ordinances under antichrist , which are all to be proved by them . . if there were any such true church invisible under antichrist , to which they succeed in their ministery , then it must appeare that they succeed that very invisible church , and that that very invisible church had a true ministery or presbytery in it ; for men may be saints , or good men , yet not good presbyters , or ministerially sent . . as they now in their practice will not account any for true presbyters but such who can prove to them their personall ordination from them , so we demand of these presbyters an account of their personall succession accordingly , which personall succession if it be false and interrupted anywhere in the line , must needs be all false , from such a point where the first interruption was made . . though christs promise is enough to ground a perpetuity of church and christs presence , yet not of his promise made good to such particular men , or to their pretended succession . . they that challenge a divine right to the power they act by , must act by a gift as divine and infallible as their right and power , and thus did the primitive presbyters and elders ; therefore the gift now being but mixt , their right or power is but mixt accordingly , and not divine . . they who were elders or presbyters in the first churches , as ierusalem , &c. were gifted by a spirit which taught the very infallible word which is now written or scripture , and so they then did constitute , advise , counsell in the place of this written word ; and all scripture formes and institutions were then in the gift , and persons ; but no such thing can be said of any eldership or presbytery of men now . . they who set up an eldership or presbytery now of divine right , to constitute , ordain , counsell , &c. doe joyn to the word written , or infallible scripture , a power lesse infallibly gifted , who by such a divine right and power pretended , shall controll the word of truth , by interpretations of that word lesse then truth , which is not consistent with the glory of the word . . there is no eldership or presbytery in scripture , but either the churches act did precede it , act it , or accompany it , by precept or practice , which makes the divine right of the presbytery questionable , uncertaine , unsafe , because of a contrary scripture , and precept . . the eldership and presbytery which are brought for instances are questionable ; first for the persons , who were not such very presbyters as they would imply , but apostles , evangelists , &c. or otherwise ordained , either by apostles , or church , or otherwise gifted by speciall unction , or else an eldership of eminency not of office . . they hold this divine right is in the first subject in the congregationall presbytery , and yet they set up a classicall , provinciall , nationall presbytery to compleat and controll this of the congregationall ; and how this their divine right can be subjected thus to a right lesse divine , is unreasonable , and unscripturall to imagine . . suppose such a power as a nationall presbytery collected from all parts of the kingdome , every congregation having an interest , or part there , and this presbytery so nationall and collective inforformed by a divine right , for judging sins , &c. shall not this nationall presbytery take cognizance of states , if sinning , ecclesiastically as well as others ? and if so , what proceeding , what censures will follow from such a body as universall as the body of that state , & of as much interest in the kingdom as they , & of more interest , by how much more divine a right they act by , and by how much neerer they are seated to the conscience , and how kingdomes have been embroyled by such an ecclesiasticall interest , histories will tell yee ? . so as in this strait when parliament is perswaded of no divine right , assembly of a divine right , and the dissenting brethren of another divine right ; is not the way this , to let the parliament have their liberty of conscience , to settle no divine right , by a power ; and the assembly to use their liberty in a divine right , with all that will peaceably joyn with them in the kingdome under that power , and not to trouble the magistrate further ; and the other brethren as peaceably to enjoy their other divine right , as the brethren of the presbyteriall way theirs , and all alike under the same civill power , and neither of them with it , and all other reformed kingdoms , in unity of the spirit , and love , to one another ? principles destructive to their present petition extracted from the inferences . . the presbytery now not so distinct in gifts and office , but the magistrate may rule with them . the eldership , and presbytery in the primitive churches had a spirit anointing them to such administrations ; but now as the anointing is not so , nor is the office pure , peculiar , and distinct ; the magistrates and parliament have gifts as spirituall as there are any now in the pretended presbytery , and may therefore as well put forth a power in their churches or congregations , as they , unlesse their churches , officers , and gifts , were more christs , then they are . . the magistrate may better rule then the eldership or present presbytery . the magistrate is unquestionably a power of god , and the present presbyterie are officers questionable in their offices , gifts , &c. therefore the magistrate may more lawfully put forth a power coercive to sinne then they . . vniformity in the word of god is the vniformity of churches . they that presse the covenant for vniformity so penally as they doe , make it a snare of compulsion , not in the word of it , but in their interpretation of that word ; unity in the spirit , makes up the want of vniformity in the letter ; kingdomes are to be no more compelled to uniformity in lawes ecclesiasticall then in civill , but may walk together as believers so far as they have attained ; that clause according to the word of god , makes roome for the severall statures of christ , and measures of light in the covenant , and they that agree in that are truly vniforme , for it is the uniformity with the word , not with one another , but so far as we are all alike in that word , which is the very vniformity of the kingdom of christ . . the magistrate as they now make him is ecclesiasticall as well as they . they that ascribe a power to any to compleat and actuate them in their ministration , do acknowledge that very power by which they are informed to be in those that so informe and compleat them , so as the very petitioning a state for power and qualification for eldership and presbytery , doth imply a presbyterall and ecclesiasticall power in that state , and if so , the magistrate may as well govern in that church , as any ruling officer they have . . the present presbytery in mystery , both over and under the magistrate . they that are a magistracy neither over nor under the presbytery , tell me in what spheare or where rule they ? for over it , they are not , commissioners they say are contrary to the word ; and under it , they are not , for their presbytery is accountable as they say unto it , so as they who are so much in the dark with their government , doe with magistracy they know not what , and would place it they know not where . the position being a safer way for the magistrate then the erastian , and how the presbyteriall brethren cannot justly exclude him from ruling with them , according to the present constitution both of the pretended church and presbytery . that the magistrate or parliament cannot be excluded from government in this present presbytery as the present assembly would exclude them , because this kingdom of england is not a church in gospel order , but a kingdome of beleevers in generall , and because their present presbyters and elders are no true presbyters of jesus christ according to gospel-order ; and till both this nationall church and officers bee that very kingdome of christ , and those very officers of christ , the magistrate may as lawfully , yea more lawfully rule then any other pretended officer , minister , or elder amongst them ; for magistrates have the whole kingdome of the world allowed from god for their place of government : and this kingdom of england being but a kingdom or world of beleevers , not a church , they may as they are powers of god rule amongst them ; iesus christ being only king and head in that church or kingdom which is more his own , and the magistrates kings for him in that kingdom which is the world , or lesse his owne : so as the presbyteriall brethren cannot exclude the civill power from governing with them , according to the unsound constitution of their church , ministers and elders ; nor till they have proved the truth both of their very church , ministery , and eldership ; for all scripture proofes of eldership and presbytery is respective to the true presbytery and eldership ; according to truth , not to every pretended presbytery and eldership of the nations ; so as till the very constituting principles of presbytery be proved true , no scripture either alledged for presbytery belongs to them , nor any other by which they would exclude the magistrate , as from the church of christ . conclusion . these few things i have writ to draw forth the strength of others in a thing of this nature , which is of as high concernment in the things of gospel-order , as any point now abroad , for surely it is not a vniversity , a●cambridge or oxford , a pulpit and black gowne or cloak , makes one a true minister of iesus christ , though these are the best things in the composition of some ; the mystery of iniquity hath deceived the world with a false and artificiall unction for that true one of the spirit ; and the ministery hath been so cloathed with art and habit , that if the apostles should live again , and preach in that plainnesse they came , they would be as despised ; for we wonder after the wise , the scribe , and the disputer of this world . finis . notes, typically marginal, from the original text notes for div a e- see ordin. jun. . . p. . pet. . . notes for div a e- see their humble advice . see in their humble advice , &c. to the parl. manuscr . pag. . see the humble advice , &c. of the assembly , in manu . see in their last petition . notes for div a e- see petition . the fovr-legg'd elder, or, a horrible relation of a dog and an elders maid to the tune of the lady's fall. birkenhead, john, sir, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the fovr-legg'd elder, or, a horrible relation of a dog and an elders maid to the tune of the lady's fall. birkenhead, john, sir, - . sheet ([ ] p.) s.n., [london : ] by john birkenhead. cf. wing. imprint from wing. verse - "all christians and lay-elders too". annotation on thomason copy: "septemb. st". reproductions of the originals in the british library (reel ) and in the harvard university library (reel ). eng presbyterianism -- humor -- controversial literature -- early works to . ballads, english -- early works to . great britain -- history -- puritan revolution, - -- humor -- early works to . a r (wing b a). civilwar no the fovr-legg'd elder, or, a horrible relation of a dog and an elders maid to the tune of the lady's fall. birkenhead, john, sir, sir d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion the fovr-legg'd elder or , a horrible relation of a dog and an elders maid . to the tune of the lady's fall . all christians and lay-elders too for shame amend your lives , i 'le tell you of a dog-trick now , which much concernes your wives : an elder's maid neare temple-barre ( ah what a queane was she ) did take an ougly mastive cutte where christians use to be ; help house of commons , house of peeres , oh now or never help , th' assembly hath not sate four yeares , yet hath brought forth a whelp . one evening late she stept aside , pretending to fetch eggs , and there she made her selfe a bride to one that had foure leggs : her master heard a rumblement , and wonder'd she did tarry , not dreaming ( without his consent ) his dog would ever marry : oh house of commens , house of peeres , &c he went to peep , but was affraid and hastily did run to fetch a staffe to helpe his maid , not knowing what was done , he tooke his ruling elders cane , and cry'd out helpe , helpe here , for swash our mastive and poore jane are now sight dog sight beare . oh house of commons , house of peeres , &c but when he came he was full sorry , for he perceiv'd their strife , that 'cording to the directory they two were dog and wife : oh ( then said he ) thou errant queane , why hast thou me beguil'd , i wonderd swash was growne so leane , poore dog hee 's almost spoyl'd . oh house of commons , house of peeres , &c. i thought thou hadst no carnall sence but what 's in other lasses , and could have quench'd thy cupiscence according to the classes , but all the parish see it plaine since thou art in this pickle , thou art an independent queane , and lov'st a conve●ticle . oh house of commons , house of peeres , &c. alas now each malignant rogue will all the world perswade that she that 's spouse unto a dog may be an elders maid , they 'l jeere us if abroad we stirre , good master elder stay , sir , of what classis i● your curre ? and then what can we say ? oh house of commons , house of peeres , &c. they 'l many gracelesse ballads sing of a presbyterian , that a lay-elder is a thing made up halfe dog halfe man ; out , out , said he , and smote her downe , was mankind growne so scant ▪ there 's scarce another dog in towne had tooke the covenant . oh house of commons , house of peeres , &c. then swash began to looke full grim , and jane did thus reply , sir , you thought nought too good for him , you fed your dog too high , t is true , he tooke me in the lurch , and leapt into my arme , but as i hope to come to church i did your dog no harme . oh house of commons , house of peeres , &c. then she was brought to ne●gate gaole and there was naked stript , they whipt her till the cord did faile , as doggs use to be whipt ▪ poore city maids shed many a teare when she was lash'd and lang'd , and had she bin a cavalir surely she had been hang'd , oh house of commons , house of peeres , her's was but fornication doomd , for which she felt the lash , but his was buggary presumd , therefore they hanged swash : what had become of bishops then , or independency , for now we find both doggs and men stand for presbytery . oh house of commons , house of peeres &c. she might have tooke a sowgelder ▪ with synod-men good store , but she would have a lay-elder with two leggs and two more : go tell th' assembly of divines , tell adoniram blew , tell burgesse , marshall , case , and vines , tell now and-anon-too . oh house of commons , house of peeres , &c. some said she was a scotish girle , or else ( at least ) a witch , but she was borne in colchester , was ever such a bitch ▪ take heed all christian virgins now , the dog-star now prevailes , ladies beware your monkeys too , for monkeys have long tailes . oh house of commons , house of peeres , &c. blesse king & queen and send us peace as we had seven yeares since ▪ for we remember no dog-dayes while we enjoy'd , our prince : blesse sweet prince charles , two dukes , three git lord save his majestie , grant that his commons , lords & earles may lead such lives as he. oh house of commons , house of peeres , oh now or never helpe , th' assembly hath not sate four yeares , yet hath brought forth a whelp . finis . aerius redivivus, or, the history of the presbyterians containing the beginnings, progress and successes of that active sect, their oppositions to monarchial and episcopal government, their innovations in the church, and their imbroylments by peter heylyn ... heylyn, peter, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) aerius redivivus, or, the history of the presbyterians containing the beginnings, progress and successes of that active sect, their oppositions to monarchial and episcopal government, their innovations in the church, and their imbroylments by peter heylyn ... heylyn, peter, - . heylyn, henry. [ ], [i.e. ], [ ] p. printed for jo. crosley, and are to be sold in london by tho. basset ... and chr. wilkinson ..., oxford : . edited by henry heylyn. advertisements: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism -- history. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion aerivs redivivvs : or , the history of the presbyterians . containing the beginnings , progress and successes of that active sect. their oppositions to monarchical and episcopal government . their innovations in the church : and , their imbroylments of the kingdoms and estates of christendom in the pursuit of their designes . from the year , to the year . by peter heylyn d. d. and chaplain to charles the first , and charles the second , monarchs of great britain . oxford : printed for io. crosley , and are to be sold in london by tho. basset , at the george neer cliffords-inne in fleetstreet , and chr. wilkinson , at the black-boy over against s. dunstans church in fleetstreet . . to the right honorable , the lords spiritual & temporal , and commons in parliament assembled . may it please your honors , you are here most humbly implored for the patronage of a post-humous birth of my dear and honored fathers laborious mind , in the cause of this kingdoms profest and settled religion . you may safely believe the title-page reports to you the true and genuine author of the book , but it 's most humbly intreated that you would not : for if you rather please to read it , you will be assured of the parent , by the lineaments remarkable upon the child ; and therewith too receive , i hope , such satisfaction as may justly flow from the perusal of an history , which in some measure confirms the excellency of those laws you have devised , and sacred majestie confirm'd , for the protection of that religion and government you profess and stand for . the beauty , iustice and prudence of the sanctions , will not a little appear in the ill visage of that party , whose rude humor and ungoverned zeal is here represented . it would be an immodest boldness in me to press your belief with my assertions of the happy performances herein . and they being for the most part but faithful collections of matter of fact , transacted by the ancestors of a sect , to this day more then enough warm in the bowels of these kingdoms , are to stand and fall in your grave and iudicious opinions , according to their correspondency with the annals of your own and other countreys . if i had nothing to plead for the publication of this history , but the zeal of a son to preserve his fathers off-spring from treading too close after him to the grave , i doubt not it would easily prevail with so much nobleness as the high and honorable court of parliament doth imply : but i am moreover apt to believe , that when your wisdoms please to consider , that the party hereby proved peccant , are still so far from repentance , that they dare to boast their innocency , and vie loyalty and peaceable mindedness at the same rate ( at least ) they did before our late troubles and present distempers made their turbulencies and seditions notorious ; i may then reasonably , i hope , beg your favorable acceptance of this dedication ; or at least depend upon that pardon from you , which the offended party will be unwilling to allow to him , who though unworthy so great an honor , craves leave to subscribe himself , ( right honorable lords and gentlemen ) your most devoted and obedient servant , henry heylyn . the preface . intending a compleat history of the presbyterians , in all the principles , practices , and most remarkable proceedings of that dangerous sect ; i am to take a higher aim then the time of calvin ( though he be commonly pretended for the founder of it ) and fetch their pedigree from those whose stepts they follow . for as our saviour said to some of the jews , that they were of their father the devil , and the works of their father they would do : so by their works , that is to say , by the opinions which they hold , the doctrines which they preach , and the disturbances by them made in these parts of christendome , we may best find from what original they derive themselves . i know that some , out of pure zeal unto the cause , would fain intitle them to a descent from the jewish sanhedrim , ordained by god himself in the time of moses . and that it might comply the better with their ends and purposes , they have endeavoured to make that famous consistory of the seventy elders , not onely a co-ordinate power with that of moses , and after his decease with the kings and princes of that state in this publick government ; but a power paramount and supreme , from which lay no appeal to any but to god himself : a power by which they were enabled not onely to control the actions of their kings and princes , but also to correct their persons . which as i can by no means grant to be invested in the sanhedrim by god himself , or otherwise usurped and practised by them in the times of that monarchy ; though possibly they might predominate in those times and intervals in which there was no king in israel ( as such times there were : ) so neither can i yield unto the presbyterians any such prerogative , as to derive themselves and their pretensions , whether it be over kings or bishops , from the jewish sanhedrim . and yet i shall not grutch them an antiquity as great as that which they desire , as great as that of moses or the jewish sanhedrim , from which they would so willingly derive themselves . for if we look upon them in their professed opposition , as well to all monarchical as episcopal government , we cannot but give them an extraction from that famous triumvirate , korah , dathan and abiram , combined in a design against moses and aaron , against the chief-priest and the supreme prince ; though otherwise of different families , and having different counsels amongst themselves . for dathan and abiram were descended from the line of reuben , the eldest son of father iacob ; and therefore thought themselves more capable of the soveraign power then moses , who descended from a younger house . and korah thought himself as much neglected , in seeing elizaphan the son of vzziel to have been made the prince of the kohathites ( the principal family of the levites next to that of gerson ) when he himself descended of the elder brother . nor was he able to discern , but that if there were any such necessity of having one priest above the rest in place and power , the mitre might sit as well upon his head as on that of aaron , whose readiness in complying with the peoples humor in setting up the golden-calf , had rendred him uncapable of so great a trust . having conferred their notes , and compared their grievances , they were resolved to right themselves , and to have neither any chief-priest or soveraign prince to lord it over them ; but to erect a parity both in sacred and civil matters , as most agreeable to the temper of a free born nation . they had got little , else , by being set at liberty from the house of bondage , if they should now become the vassals of their fathers children . but first they were to form their party ; and they did it wisely , drawing no fewer then two hundred and fifty of the chief men of the assembly to conspire with them in the plot. and that they might allure the people to adhere unto them , they flatter them with an hope of an absolute freedom , and such a power in sacred matters , as should both authorize and justifie their approaches to the holy altar , without the intervention of priest or prelate . which being done , they boldly shew themselves against moses and aaron ; and told them plainly to their faces , that they took more upon them then belonged to either ; that all the congregation was holy , every one of them , in regard that god appeared so visibly amongst them ; and therefore that they had done that which they could not justifie , in lifting themselves above the congregation of the lord. in which it is to be observed , that though some of the chief princes of the house of dan , and perhaps many also of the other tribes , did appear in the action ; yet it is plainly called in scripture , the gain-saying of korah ; either because the practice was of his contrivement , or chiefly carried on by the power and credit which he and his accomplices of the tribe of levi had gained amongst the common people , by reason of their interests and concernments in sacred matters : so excellent are the opportunities which are afforded to unquiet and seditious men , when either by ● seeming zeal to the worship of god , or by some special place and interest in his publick service , they are become considerable in the eyes of the vulgar . these were the first seeds of those dangerous doctrines , and most unwarrantable practices , which afterwards brought forth such sad effects toward the latter end of the jewish state , when the pharisees began to draw unto themselves the managing of all affairs , both sacred and civil . they were not ignorant of that high displeasure which god had manifestly shewn against the principal authors of that first sedition , who under the pretence of regulating the authority of his two chief ministers , had put a baffle , as it were , upon god himself , whose servants and ministers they were . the pharisees therefore were content , that both the chief-priest and the supreme prince should still preserve their rank and station , as in former times ; but so , that neither of them should be able to act any thing of weight and moment , but as directed by their counsels , and influenced by their assistance . for the obtaining of which point , what arts they used , what practices they set on foot , and by what artifices they prevailed upon mens affections ; as also into what calamities they plunged that nation by the abuse of their authority , having once obtained it , shall be laid down at large in the following history . all the particulars whereof , the reader is desired to observe distinctly , that he may see how punctually the presbyterians of our times have played the pharisees ; as well in the getting of their power by lessening the authority both of prince and prelate , as in exasperating the people to a dangerous war for the destruction of them both ; the calling in of foreign forces to abet their quarrel ; the fractions and divisions amongst themselves ; and the most woful desolation which they have brought upon the happiest and most flourishing church which the sun of righteousness ever shined on since the primitive times . nec ovum o●o , nec lac lacti similius . iupiter could not make himself more like amphitrio , nor mercury play the part of sociae with more resemblance , then the ensuing story may be parallel'd in our late combustions ; actor for actor , part for part , and line for line ; there being nothing altered ( in a manner ) in that fearful tragedie , but the stage or theatre . change the stage from palestine , or the realm of iuda , and we shall see the same play acted over again in many parts and provinces of the christian church . in which we finde the doctrines of the pharisees revived by some ; their hypocrisie , or pretended purity , taken up by others ; their artifices to encrease their party in the gaining of proselytes , embraced and followed by a third , till they grew formidable to those powers under which they lived ; and finally , the same confusions introduced in all parts of christendom , in which their counsels have been followed . which i shall generally reduce under these four heads ; that is to say , the practices of the novatians in the north ; the arrians in the east ; the donatists in affrick , or the the southern parts ; and the priscillianists in the western . the arts and subtilties of the pharisees were at first suppos'd to be too heterogeneous to be all found in any one sect of hereticks amongst the christians , till they were all united in the presbyterians ; the sects or hereticks above mentioned , participating more or less of their dangerous counsels , as they conceived it necessary to advance their particular ends : in the pursuance of which ends , as the arrians ventured upon many points which were not known to the novatians , and the donatists upon many more , which were never practised by the arrians ; so the priscillianists did as much exceed the donatists in the arts of mischief , as they themselves have been exceeded by the presbyterians in all the lamentable consequents and effects thereof : which i desire the reader to consider distinctly , that he may be his own plutarch , in fitting them , and every one of them with a perfect parallel in reference to those men , whose history i shall draw down from the time of calvin unto these our days , tracing it from geneva into france , from france into the netherlands , from the netherlands to scotland , and from thence to england : and in this search i shall adventure upon nothing but what is warranted by the testimony of unquestioned authors , from whose sence i shall never vary , though i may finde it sometimes necessary not to use their words . and by so doing , i shall keep my self unto the rules of a right historian , in delivering nothing but the truth ; without omitting any thing for fear , or speaking any thing in favour of the adverse party , but as i shall be justified by good authors . the contents . lib. i. containing the first institution of presbytery in the town of geneva ; the arts and practices by which it was imposed on the neck of that city , and pressed upon all the churches of the reformation ; together with the dangerous principles and positions of the chief contrivers , in the pursuance of their project , from the year , to the year . lib. ii. containing their manifold seditions , conspiracies , and insurrections in the realm of france ; their libelling against the state , and the wars there raised by their procurement , from the year , to . lib. iii. containing their positions and proceedings in the higher germany ; their dangerous doctrines and seditions ; their innovations in the church , and alteration in the civil government of the belgick provinces , from the year , to the year . lib. iv. containing their beginning , progress and positions ; their dangerous practices , insurrections , and conspiracies in the realm of scotland , from the year , to the year . lib. v. containing a further discovery of their dangerous doctrines ; their oppositions to monarchical and episcopal government in the realm of scotland ; their secret practices and conspiracies to advance their discipline ; together with their frequent treasons and rebellions in the pursuance of the same , from the year , till the year . lib. vi. containing the beginning , progress and proceedings of the puritan faction in the realm of england , in reference to their innovations both in doctrines and forms of worship ; their opposition to the church , and the rules thereof ; from the beginning of the reign of king edward vi , , to the fifteenth year of queen elizabeth , anno . lib. vii . containing a relation of their secret and open practices ; the schism and faction by them raised for advancing the genevian discipline in the church of england , from the year , to the year . lib. viii . containing the seditious practices and positions of the said english puritans ; their libelling , railing , and reviling , in order to the setting up of the holy discipline ; from the year , to the year . the undutiful carriage of the french , and the horrible insolencies of the scottish presbyters ; from the year , to the year . lib. ix . containing their disloyalties , treasons , and seditions in france , the country of east-friesland , and the isles of britain , but more particularly in england ; together with the several laws made against them , and the several exceptions in pursuance of them , from the year , to the year . lib. x. containing a relation of their plots and practices in the realm of england ; their horrible insolencies , treasons , and seditions in the kingdom of scotland , from the year , to year . lib. xi . containing their successes either good or bad in england , scotland , ireland , and the isles of jersey , from the year , to the year ; with somewhat touching their affairs , as well in france and sweden , as the belgick provinces . lib. xii . containing their tumultuating in the belgick provinces ; their practices and insurrections in the higher-germany ; the frustrating their designe on the churches of brandenberg ; the revolts of transylvania , hungary , austria and bohemia , and the rebellions of the french ; from the year , to the year . lib. xiii . containing the insurrection of the presbyterian and puritan faction in the realm of scotland ; the rebellions raised by them in england ; their horrid sacriledges , murders , spoils and rapines in pursuit thereof ; their innovations both in doctrine and discipline , and the great alteration made in the civil government ; from the year , to the year , when they were stript of all command by the independants . advervisement of books newly printed . the history of the late wars in denmark ; comprizing all the transactions , both military and civil , during the differences betwixt the two northern crowns , in the years , , , . illustrated with several maps . by r. manley . to be sold by tho. basset , at the george in fleetstreet . a help to english history : containing a succession of all the kings of england , the english saxons , and the britains ; the kings and princes of wales , the kings and lords of man , the isle of wight : as also , of all the dukes , marquesses , earls and bishops thereof ; with the description of the places from whence they had their titles : continued and enlarged with the names and ranks of the viscounts , barons and baronets , to the year . by peter heylyn . aerivs redivivvs : or , the history of the presbyterians . lib . i containing the first institution of presbyterie in the town of geneva ; the arts and practices by which it was imposed on the neck of that city , and pressed upon all the churches of the reformation ; together with the dangerous principles and positions of the chief countrivers , in the pursuance of that project , from the year , to the year . at such time as it pleased god to raise up martin luther , a divine of saxonie , to write against the errours and corruptions of the church of rome ; vlderick zuinglius , a cannon of the church of zurick , endeavoured the like reformation amongst the switzers ; but holding no intelligence with one another , they travailed divers ways in pursuance of it ; which first produced some animosities between themselves , not to be reconciled by a personal conference , which by the lantgrave of hassia was procured between them ; but afterwards occasioned far more obstinate ruptures between the followers of the parties in their several stations . the zuinglian reformation was begun in defacing images , decrying the established fasts and appointed festivals , abolishing set forms of worship , denying the old catholick doctrine of a real presence , and consequently all external reverence in the participation of the blessed sacrament ; which luther seriously laboured to preserve in the same estate , in which he found them at the present : they differed also in the doctrine of predestination , which luther taught according to the current of the ancient fathers , who lived and flourished before the writings of st. augustine ; so that the romanists had not any thing to except against in that particular , when it was canvassed by the school-men in the council of trent . but zuinglius taught , as was collected from his writings , that god was the total cause of all our works , both good and evil ; that the adultery of david , the cruelty of manlius , and the treason of iudas , were the works of god , as well as the vocation of saul ; that no man hath power to think well or ill , but that all cometh of absolute necessity ; that man doth nothing towards his predestination , or reprobation , but all is in the will of god ; that the predestinate cannot be condemned , nor the reprobate saved ; that the elect and predestinate are truely justified ; that the justified are bound by faith to believe they are in the number of the predestinated ; that the justified cannot fall from grace , but is rather bound to believe , that if he chance to fall from grace , he shall receive it again ; and finally , that those who are not in the number of the predestinate , shall never receive grace , though offered to them . which difference being added unto that of the sacrament , and eagerly pursued on both sides ; occasioned such a mortal and implacable hatred between the parties , that the lutherans have solemnly vowed rather to fall off roundly to the church of rome , then yeild to those predestinarian and sacramentary pestilences , as they commonly called them . but zuinglius in the mean time carried it amongst the switzers ; five of those thirteen cantons entertain his doctrine , the like did also divers towns and seignories which lay nearest to them ; of which geneva in a short time became most considerable . . geneva is a city of the alpian provinces belonging anciently to the allobroges , and from thence called aurelia allobrogum by some latine writers ; scituated on the south-side of the lake lemane , opposite to the city of lozanne in the canton of berne , from which it is distant six dutch miles : the river rhos●o ( having passed through the lake with so clear a colour , that it seemeth not at all to mingle with the waters of it ) runeth through the lower part thereof , over which there is a passage by two fair bridges ; one of them the more ancient , and the the better fortified , belonging heretofore to the old helvetians , but broken down by iulius caesar , to hinder them from passing that way into gallia . the compass of the whole city not above two miles , the buildings fair , and for the most part of free-stone ; the number of the inhabitants about seventeen thousand , and the whole territory not exceeding a diameter of six leagues where it is at the largest . brought under the obedience of the romans by the power of caesar , it continued a member of that empire ; till the burgundians , in the time of honorius , possessed themselves of all those gallick provinces which lay toward the alpes . in the division of those kingdoms by charles the bald , it was made a part of burgundie , called transjurana , because it lay beyond the iour ; and was by him conferred on conrade a saxon prince , son of duke witibind the third , and younger brother of robert the first earl of anjow . at the expiring of whose line , by which it had been held under several titles of king , earl and duke ; it was by rodolph the last prince , bestowed on the emperour henry , sirnamed the black , as his nearest kinsman ; and by that means united to ●he germane empire , governed by such imperial officers as were appointed by those emperours to their several provinces ; till by the weakness or improvidence of the lords in chief . those officers made themselves hereditary princes in their several territories . . in which division of the prey the city and signiory of geneva , which before was governed by officiary and titulat earls , accountable to the german empire ; was made a soveraign estate under its own proprietary earls as the sole lords of it . betwixt these and the bish●ps ( susira●ans to the archbishop of vienna in daulphine ) grew many quarrels for the absolute command thereof . in time , the bishops did obtain of the emperour frederick the first , that they and their successors should be the sole princes of geneva , free from all taxes , and not accountable to any but the emperours : which notwithstanding , the earl continuing still to molest the bishops , they were fain to call unto their aid the earl of savoy , who took upon him first as protector onely , but afterwards as lord in chief . for when the rights of the earls of geneva , by the marriage of thomas , earl of savoy , with beatrix a daughter of the earls , fell into that house ; then ame or amade , the first of that name , obtain'd of the emperour , charles the fourth , to be vicar-general of the empire in his own country , and in that right superiour to the bishop in all temporal matters : and ame , or amade the first duke got from pope martin ( to the great prejudice of the bishops ) a grant of all the temporal jurisdictions of it . after which time the bishops were constrained to do homage to the dukes of savoy , and acknowledge them for their soveraign lords : the authority of the dukes being grown so great ( notwithstanding that the people were immediately subject unto their bishop onely ) that the money in geneva was stamped with the dukes name and figure ; capital offenders were pardoned by him ; no sentence of law executed , till his officers first made acquainted ; nor league contracted by the people of any validity , without his privity and allowance ; and finally , the keys of the town presented him as often as he should please to lodge there ; as once for instance to charles the third , coming thither with beatrix his wife , daughter of portugal . but still the city was immediately subject to the bishops onely , who had as well the civil as the ecclesiastial jurisdiction over it , as is confest by calvin in a letter unto cardinal sadolet , though as he a thought , extorted fraudulently , or by force , from the lawful magistrate : which lash he added in defence of the genevians , who had then newly wrested the supream authority out of the hands of the bishop , and took it wholly upon themselves ; it being no felony ( as he conceived ) to rob the thief , or to deprive him of a power , to which he could pretend no title but an usurpation . . in this condition it continued till the year , when those of berne , after a publike disputation held , h●d made an alteration in religion ; defacing images , and innovating all things in the church on the zuinglian principles . viretus and farellus , two men exceeding studious of the reformation , had gained some footing in geneva about that time , and laboured with the bishop to admit of such alterations , as had been newly made in berne . but when they saw no hopes of prevailing with him , they practised on the lower part of the people , with whom they had gotten most esteem ; and travelled so effectually with them in it , that the bishop and his clergie in a popular tumult are expelled the town , never to be restored to their former power . after which they proceeded to reform the church , defacing images , and following in all points the example of berne , as by viretus and farellus they had been instructed ; whose doings in the same , were afterwards countenanced and b approved by calvin , as himself confesseth . nor did they onely in that tumult alter every thing which had displeased them in the church , but changed the government of the town ; disclaiming all allegiance either to their bishop or their duke ; and standing on their own liberty as a free estate , governed by a common council of persons , out of which four are chosen annually by the name of syndicks , who sit as judges in the court , the mayors and bayliffs ( as it were ) of the corporation . and for this also they were most indebted to the active counsels of farellus , whom calvin therefore calls the father of the publike liberty c ; and saith in an epistle unto those of zurick , dated novemb. , that the genevians did owe themselves d wholly to his care and counsels . and it appears by calvin also , that the people could have been content to live under their bishop , if the bishop could have been content to reform religion ; and more then so , that they had deserved the greatest censures of the church , if it had been otherwise . for thus he writes in his said letter to cardinal sadolet ; talem nobis hierarchiam si exhibeant , &c. if , saith he , they could offer to us such a hierarchy , or episcopal government , wherein the bishops shall so rule , as that they refuse not to submit themselves to christ , that they also depend upon him as their onely head , and can be content to refer themselves to him ; in which they will so keep brotherly society amongst themselves , as to be knit together by no other bond then that of truth ; then surely , if there shall be any that will not submit themselves to that hierarchy , reverently , and with the greatest obedience that may be , i must confess there is no kinde of anathema , or casting to the devil , which they are not worthy of . but in regard the bishop could not satisfie them in their expectations , they are resolved to satisfie themselves out of his estate ; and either for his sake , or their own , to cast off all relation to the duke of savoy , as their patron paramount . and though both lords did afterwards unite against them , and besieged the town ; yet by the help of those of berne , ( with whom they joyned themselves in a strict confederacie ) they repulsed them both . since which time , they have strongly fortified the town on all sides , but most especially on that side which lies toward savoy ; and would never since permit the duke to arm any boats or galleys upon the lake , for fear he might make use of them to their disadvantage . . the power and dominion of that citie being thus put into the hands of the common people , it could not be expected that any discipline or good order should be kept in the church . the common-council of the town disposed of all things as they pleased ; and if any crime which anciently belonged to the ecclesiastical discipline , did happen to be committed in it ; it was punished by order from the council . no censures ecclesiastical , no sentence of excommunication , was either thought on at geneva , or at that time in any other of the popular churches , modelled according to the form devised by zuinglius ; as e beza hath observed in the life of calvin . the like affirmed by calvin also , in his letter above-mentioned to those of zurick ; who grants it to have been a received opinion , with some very grave and learned men , f that excommunication was not necessary under christian magistrates . and so it stood till calvin's coming to the citie , anno , who being born at noyon , ( noviodunum ) the chief town of picardie , was by his father destined to the civil laws : but his own inclination carried him rather to the studie of divinity , in the pursuit whereof he first began to fancie the reformed religion ▪ and finding no assurance in the realm of france resolved to fix himself in strasburgh or basil. but taking geneva in his way , upon the importunity of farellus , he condescended to make that place the scene of his actions and endeavours ▪ and his a●●e●● being once made known , he was forthwith admitted to be one of their preachers , and in the month of august chosen their divinity reader . this done , he presently negotiates with them not onely to abjure the papacie , with all obedience to their bishop forth enime to come , but to admit some heads of doctrine , and such a f form of discipline as he and his colleagues had devised for them . and he prevailed in it at the last , though with no small difficulty ; the said discipline being generally sworn and subscribed unto , iuly . which form of discipline what it was , i have nowhere found ; but sure i am , that it had no affinity with the practice of the primitive church ; which g calvin plainly doth acknowledge in his letter to sadolet , who had objected it against him . but the people being proud and headstrong , and not willing to be stripped so easily of the precious liberty which so happily they had acquired , became soon weary of the yoke , though they disguised it under colour of not giving offence to those of berne , zurick , and the rest of their neighbours , whose friendship was most necessary for them in all time of trouble . but calvin being peremptory not to administer the communion unto any of those , who could not quietly without contradiction submit themselves unto the discipline which themselves had sworn to , and having farellus and coraldus , two of his associates in conjunction with him ; together with his two associates is expelled the town . . three years , or thereabouts , he continued in his excile , being bountifully entertain'd at strasburgh , where by his diligent preaching , and laborious writings , he grew into a greater reputation then the rest of their ministers ; the fame whereof being daily posted to geneva , made them first sensible of the loss that they suffered in him , and afterwards procured them to sollicite the chief magistrates of the city of strasburgh to license his return unto them : from whence at last with unresistable importunity he was again recalled by that unconstant multitude : a desire to which by no means he would hearken , unless both they and all their ministers would take a solemn oath , to admit a compleat form of discipline , not arbitrary , nor changeable , but to remain in force for ever after . upon assurance of their conformity herein , he returns unto them , like another tully unto rome : and certainly we may say of him , as the historian h doth of the other ; that never man was banished with greater insolence , nor welcomed home again with an equal gladness . on the day of september , he is received into the town ; and on the of november following , he confirm'd his discipline , which he had modelled in this manner : a standing ecclesiastical court to be established ; perpetual judges in that court to be the ministers ; others of the people annually chosen ( twice so many in number ) to be judges together with them in the same court : this court to have care of all mens manners , power of determining all kinde of ec●lesiastical causes , and authority to convent , to control , and to punish as far as with excommunication , whensoever they should think to have deserved it , none either small or great excepted . to this device he brought the people to submit , without any reluctancie : for what cause had they to suspect any yoak or bondage to be intended in that project , wherein they had a double vote to each single minister , and consequently a double number on their side upon all occasions . but when the first year was expired , and that the elders of that year were to leave their places , they then perceived how much they had inthralled themselves by their own facility . and now they began to have some fear , that the filling up of the seats in the consistory with so geat a number of lay-men , was but to please the mindes of the people , to the end they might think themselves of some power therein ; that their pastors being men of parts , and practised in affairs of that nature , would easily over-rule the rest , though the greater number ; that the lay-elders being onely annual , and changed from one year to another , might first or last come under the severe lash of their pastors , who were in a perpetua● residencie , if they should dare at any time to act against them by their double vote ; and that amongst the ministers themselves , one being far in estimation above the rest , the rest of the voices are most likely to be given with reference to his will and pleasure ; which what else were it in effect , but to bring in popery again by another name , in setting over them a supream pastor , or perpetual residence , with power to carry all before him ? . but nothing gave them more offence then the confidence of that vast and unlimited power , which was to be put into the hands of the presbytery , in reference unto crimes and persons ; and the unhandsome manner of proceeding in it : for power was given unto them by the rules of the discipline , not onely to proceed to excommunication , if the case required it , against drunkards , whore-masters , blasphemers of gods holy name , disturbers of the peace by fighting , or contentious words ; but also against such as pleased themselves with modest dancing , which was from henceforth looked on as a grievous crime ; and what disturbances and disquiets did ensue upon it , we shall see anon . nor were they onely authorized to take notice of notorious crimes , when they gave just scandal to the church , or such as past in that account by the voice of fame ; but also to inquire into the lives and conversations of all sorts of persons , even to the private ordering of their several families . in reference to which last , they are required to make a diligent and strict enquiry , whether men lived peaceably with their wives , and kept their families in good order ; whether they use constantly some course of morning and evening prayer in their several housholds , sit down at their tables without saying grace , or cause their children or servants diligently to frequent the churches ; with many others of that nature . and to the end they may come the better to the knowledge of all particulars , it is not onely permitted by the rules of their discipline to tamper with mens neighbours , and corrupt their servants ; but to exact an oath of the parties themselves , who are thereby required to make answer unto all such articles as may or shall be tendred to them in behalf of the consistory : which odious and unneighbourly office is for the most part executed by those of the laity , or at the least imputed wholly unto their pragmaticalness ; though the lay-elders possibly have done nothing in it , but by direction from their pastors . for so it was contrived of purpose by the wise artificer , that the ministers might be thereby freed from that common hatred , which such a dangerous and saucie inquisition might else draw upon them . and yet these were not all the mischiefs which their submitting to that yoak had drawn upon them ; by which they had enthralled themselves to such hard conditions , that if a man stood excommunicate , or in contempt against the censures of the church , for the space of a twelve month , he was to suffer a whole years banishment by decree of the senate ; not otherwise to be restored , but upon submission , and that submission to be made upon their knees in the open church . . these melancholick thoughts had not long possessed them , when an occasion was presented to try their courage . perinus captain of the people , and of great power in that capacity amongst the multitude , pretends the common liberty to be much endangered by that new subjection , and openly makes head against him in defence thereof . ten years together did it struggle with the opposition , and at last was almost ruined and oppressed by it . for whereas the consistory had given sentence against one bertilier , even in the highest censure of excommunication ; the common councel not onely absolved him from that censure under their town-seal , but foolishly decreed that excommunication and absolution did properly belong to them . upon this he is resolved again to quit the town , and solemnly takes his leave of them , at the end of one of his sermons , which he had fitted for that purpose : but at the last the controversie is reduced to these three questions , viz. first , after what manner by gods ordinance , according to the scripture , excommunication was to be exercised . secondly , whether it may not be exercised some other way then by such a consistory . thirdly , what the use of other churches was in the like case . and being reduced to these three questions , it was submitted to the judgement and determination of four of the helvetian churches ; to whose decree both parties were obliged to stand . but calvin knew beforehand what he was to trust to , having before prepared the divines of zurick to pronounce sentence on his side ; of whom he earnestly desired that they would seriously respect that cause , on which the whole state of the religion of the city did so much depend ; that god and all good men were now inevitably in danger to be trampled on , if those four churches did not declare for him and his associates , when the cause was to be brought before them ; that in the giving of the sentence , they should pass an absolute approbation upon the discipline of geneva , as consonant unto the word of god , without any cautions , qualifications , ifs or ands : and finally , that they would exhort the genevian citizen● from thenceforth not to innovate or change the same . upon which pre-ingagement they returned this answer , directed to the common council of geneva , by which their judgement was required ; that is to say , that they had heard already of those consistorial laws , and did acknowledge them to be godly ordinances , drawing towards the prescript or word of god : in which respect they did not think it good for the church of geneva to make any innovation in the same , but rather to keep them as they were . this caution being interposed , that lay-elders should be chosen from amongst themselves ; that is to say , ten of them to be yearly out of the council of two hundred ; and the other two ( for there were to be but twelve in all ) to be elected out of the more powerful council of the five and twenty . . now for the quarrel which he had with captain perine , it was bri●fly this , as he himself relates the story in his own epistles . dancing had been prohibited by his sollicitation , when he first setled in that town ; and he resolved to have his will obeyed in that , as in all things else . but on the contrary , this perine , together with one corneus ( a man of like power amongst the people ) one of the syndicks , or chief magistates in the common-wealth ; one of the elders for the year , who was called henricus , together with other of their friends , being merry at an invitation , fell to dancing : notice hereof being given to calvin by some false brother , they were all called into the consistory , excepting corneus and perinus ; and being interrogated thereupon , a they lyed , said he , most impudently both to god and us ( most apostolically said . ) at that , said he , i grew offended , as the indignity of the thing deserved ; and they persisting in their contumacie , b i thought it fit to put them to their oaths about it , ( by which it seems that the oath ex officio may be used in geneva , though cryed down in england ) so said , so done . and they not onely did confess their former dancing , but also that upon that very day they had been dancing in the house of one balthasal's widow . on which confession he proceeded to the censure of all the parties , which certainly was sharp enough for so small a fault , ( for a fault he was resolved to make it ) the syndick being displaced ; the elder turned out of his office ; perine and his wife clapt up in prison , and all the rest exposed to some open shame . so he in his epistle to his friend farellus , anno . upon this ground perinus always made himself of the opposite party , and thereupon sollicited the relaxation given to bertilier ; but in the end was forced together w●●h the rest to submit themselves unto this yoak ; and the final sentence of the said four churches was imposed upon them . and so we have the true beginning of the genevian discipline , begotten in rebellion , born in sedition , and nursed up by faction . . thus was the discipline confirmed , and calvin setled in the jurisdiction which he had aspired to : but long he could not be content with so narrow a diocess as the town and territory of geneva ; and would have thought himself neglected , if all those churches which embraced the zuinglian doctrines had not withal received the genevian discipline ; for the confirming whereof at home , and the promoting it in all parts abroad , there was no passage in the scripture , which either spake of elders or excommunication , but he applyed the same for justifying the authority of his new presbytery , in which the lay-elders were considered as distinct from those which laboured in the word and sacraments , but joyned with them in the exercise of a jurisdiction ( even that of ordination also ) which concerned the church . assuredly , we are as much in love with the children of our brains , as of our bodies ; and do as earnestly desire the preferment of them . calvin had no sooner conceived and brought forth this discipline , but he caused it first to be nourished and brought up at the charge of geneva ; and when he found it strong enough to go abroad of it self , he afterwards commended it to the entertainment of all other churches , in which he had attained to any credit ; proceeding finally so far , as to impose it upon the world as a matter necessary , and not to be refused on pain of gods high displeasure : by means whereof , what jealousies , heart-burnings , jars and discords have been occasioned in the protestant reformed churches , will be made manifest by the course of this present history : which , notwithstanding , might easily have been prevented , if the orders which he devised for the use of this city , had not been first established in themselves , & then tendered unto others , as things everlastingly required by the law of that lord of lords , against whose statutes there was no exception to be taken . in which respect it could not chuse but come to pass , that his followers might condemn all other churches which received it not , of manifest disobedience to the will of christ : and being once engaged , could not finde a way how to retire again with honour . whenas the self-same orders having been established in a form more wary and suspence , and to remain in force no longer then god should give the oportunity of some general conference ; the genevians either never had obtruded this discipline on the rest of the churches , to their great disquiet ; or left themselves a fair liberty of giving off , when they perceived what trouble they had thereby raised to themselves and others . . now for the means by which this discipline was made acceptable to the many churches which had no dependance on geneva , nor on calvin neither ; they were chiefly these , that is to say , ●irst , the great contentment which it gave the common people , to see themselves intrusted with the weightiest matters in religion ; and thereby an equality with , if not ( by reason of their number , being two for one ) superiority above their ministers . secondly , the great reputation which calvin had attained unto for his diligence in writing and preaching , whereby his dictates came to be as authentick amongst some divines , as ever the popes ipse dixit was in the church of rome . thirdly , his endeavours to promote that platform in all other churches , which was first calculated for the meridian of geneva onely : of which we shall speak more particularly in the course of this history . fourthly , the like endeavours used by beza , who not content to recommend it as convenient for the use of the church ( higher then which calvin did not go ) imposed it as a matter necessary upon all the churches ; so necessary , that it was utterly as unlawful to recede from this , as from the most material points of the christian faith : of which more hereafter . fifthly , the self-ends and ambition of particular ministers , affecting the supremacy in their several parishes ; that themselves might lord it over gods inheritance , under pretence of setting christ in his throne . upon which ground they did not onely prate against the bishops with malicious words ( a● dieotrephes did against the apostles ) but were resolved to cast them out of the church , neither receiving them amongst themselves , nor suffering those that would have done it if they might . sixthly , the covetousness of some great persons , and lay-patrons ; of which the one intended to raise themselves great fortunes , by the spoil of the bishopricks ; and the other to return those titles to their own proper use , to which they onely were to nominate some deserving person . for compassing of which three last ends , their followers drove on so furiously , that rather then their discipline should not be admitted , and the episcopal government destroyed in all the churches , they are resolved to depose kings , ruine kingdoms , and subvert the fundamental constitutions of all civil states . . thus have we seen the discipline setled at the last , after many struglings ; but setled onely by the forestalled judgement and determination of four neighbouring churches , which neither then did entertain it , nor could be ever since induced to receive the same . and we have took a general view of those arts and practices by which it hath been practised and imposed upon other nations ; as also of those grounds and motives , on which it was so eagerly pursued by some , and advanced by others . we must now therefore cast our eyes back on that form of worship which was by him devised at first for the church of geneva , commended afterwards to all other churches , which were not of the lutheran model ; and finally received , if not imposed upon most churches which imbraced the discipline . which form of worship , what it was , may best be gathered from the summary or brief view thereof , which beza tendreth to the use of the french and dutch churches , then established in the city of london ; and is this that followeth . the publick meetings of the church to be held constantly on the lords a day , to be alike observed both in towns and villages ; but so , that in the greater towns some other day be set apart , on which the word is to be preached unto the people at convenient times : which last i take to be the grounds of those week-day-lectures , which afterwards were set up in most of the great towns or cities of this realm of england ; a prayer to usher in the sermon , and another after it ; the frame of which two prayers , both for words and matter , wholly left unto the building of the preacher : but the whole action to be sanctified by the singing of psalms . at all such prayers the people to kneel reverently upon their knees . in the administration of baptism , a declaration to be made in a certain form , not onely of the promises of the grace of god , but also of the mysteries of that holy sacrament ; a sureties or witnesses to be required at the baptizing of infants . the lords supper to be ministred on the lords day , at the morning-sermon ; and that in sitting at the table , ( for no other gesture is allowed of ) the men sit first , and the women after or below them : which though it might pass well in the gallick churches , would hardly down without much chewing by the wives of england . the publication of intended marriages , ( which we call the bidding of the bains ) to be made openly in the church , and the said marriages to be solemnized with exhortation and prayer . no holy-days at all allowed of ; nothing directed in relation unto christian burials , or the visiting of the sick , or to the thanksgiving of women after child-birth ; all which were pretermitted , as either superstitious or impertinent actions . . that naked form of worship which calvin had devised for the church of geneva , not beautified with any of those outward ornaments which make religion estimable in the sight of the people ; and by the which , the mindes of men are raised to a contemplation of the glorious majesty which they come together to adore : all ancient forms and ceremonies which had been recommended to the use of the church , even from the times of the apostles , rejected totally , as contracting some filth and rubbish in the times of popery , without being called to answer for themselves , or defend their innocencie . and as for the habit of the ministry , whether sacred or civil , as there was no course taken by the rules of their discipline , or by the rubricks of the book of their publick offices ; so did they by themselves , and their emissaries , endeavour to discountenance and discredit all other churches , in which distinct vestures were retained . whence came those manifold quarrels against coaps and surplices , as also against the caps , gowns and tippets of the lower clergie , the rochets and chimeres of the bishops , wherewith for more then twenty years they exercised the patience of the church of england . but naked as it was , and utterly void of all outward ornaments , this form of worship looked so lovely in the eyes of calvin , that he endeavoured to obtrude it on all churches else . having first setled his new discipline in the town of geneva , anno , and crusht perinus and the rest in the dancing business , about five years after ; he thought himself to be of such confidence , that no church was to be reformed but by his advice . upon which ground of self-opinion , he makes an offer of himself to archbishop cranmer a , as soon as he had heard of the reformation which was here intended ; but cranmer knew the man , and refused the offer . which though it was enough to have kept him from venturing any further in the business and affairs of england ; yet he resoved to be of counsel in all matters , whether called or not . and therefore having taken order with martin bucer , on his first coming into england , to give him some account of the english liturgie ; he had no sooner satisfied himself in the sight thereof , but he makes presently his exceptions and demurs upon it ; which afterwards became the sole ground of those many troubles , those horrible disorders and confusions , wherewith his faction have involved the church of england , from that time to this . . for presently on the account which he received of the english liturgy , he writes back to bucer , whom he requireth to be instant with the lord protector , b that all such rites as savoured of superstition might be taken away : and how far that might reach , we may easily guess . next he dispatched a long letter to the protector himself , in which he makes many exceptions against the liturgie ; as namely against commemoration of the dead , which he acknowledgeth , notwithstanding , to be ancient ; also against chrisme , or oyl in baptism , and the apostolical rite of extream vnction ; though the last be rather permitted then required by the rules of that book : which said , he wisheth that all these ceremonies should be abrogated c ; and that withal he should go forward to reform the church without fear or wit , without regard of peace at home , or correspondencie abroad ! such considerations being onely to be had in civil matters , but not in matters of the church , d wherein not any thing is to be exacted , which is not warranted by the word ; and in the managing whereof ( saith he ) there is not any thing more distasteful in the eyes of god , then worldly wisdom ; e either in moderating , cutting off , or going backward , but meerly as we are directed by his will revealed . in the next place , he toucheth on the book of homilies , which very faintly he permits for a season onely , but not allows of ; and thereby gave the hint to many others , who ever since almost have declaimed against them . but finding nothing to be done by the lord protector , he tryes his fortune with the king , and with the lords of the council , and is resolved to venture once again on archbishop cranmer . in his letter to the king , he lets him know , that in the state of the kingdom there were many things which required a present reformation : in that to the most reverend cranmer , that in the service of this church there was remaining a whole mass of popery , a which seemed not onely to deface , but in a manner to destroy gods publick worship : and finally , in those to the lords of the council , that they needed some excitements to go forwards with the work in hand , in reference to the alteration ( for that i take to be his aim ) of the publick liturgie . . but not content to tamper by his letters with those eminent persons ; he had his agents in the court , the city , the uversities , the country , and the convocation ; all of them practising in their distinct and proper circuits , to bring the people to dislike that form of worship , which at the first was looked on by them as an heavenly treasure , composed by the especial aid of the holy ghost . their actings of this kinde for bringing down the communion-table , decrying the reverent use of kneeling at the participation , inveighing against the sign of the cross , abolishing all distinction of days and times into fasts and festivals , with many others of that nature , i purposely omit till i come to england . let it suffice , that by the eagerness of their sollicitations , more then for any thing which could be faulted in the book it self , it was brought under a review , and thereby altered to a further distance then it had before from the rituals of the church of rome . but though it had much less of rome then before it had , ( though nothing was meerly romane , and not primitive also ) yet was it still as far off from the rules of geneva , as it was at that time ; which gave a new alarum to calvin , that he should take so much pains , and trouble so many of his friends , to so little purpose : and long it shall not be before he lets us know his resentment of it . the english protestants being scattered in the reign of queen mary , betake themselves to divers places in germany , at geneva , and amongst the switzers . in germany some of them procure a church in the city of frankfort ; but they were such as had more minde to conform themselves to calvins models , then to the liturgie of england : and such a deviation thereupon was made from the rules of this church , as looked little better then an open schism . the business bad enough before , but made much worse , when knox , that great incendiary of scotland , took that charge upon him ; when at his coming he found many not well pleased with those alterations which had been made by others from the church of england ; which he resolved not to admit of , how much soever the continuance of it had been recommended by such divines as had retired to strasburgh , zurick , and elsewhere . to over-ballance whose authority , which he found much valued , he flees for succour unto calvin , sends him a summary or abstract of the english book ( in the latine tongue ) and earnestly desires his opinion of it ; not doubting but all opponents would submit to his final sentence . what calvins judgement was in the present point , and what sentence he was like to give in the case before him , knox could not but have good assurance , when he wrote that letter , having lived with calvin at geneva , and published some seditious books from thence with his approbation , before his coming unto frankfort : and it succeeded answerably to his expectation , as may appear by calvins answer to that letter ; which in regard it was the ground of all those troubles which afterwards were raised against the liturgy by the puritan faction , i shall here subjoyn . . it is no small affliction to me , and in it self no less inconvenience , that a contention should be raised between brethren professing the same faith , and living as banished men or exiles for the same religion ; especially for such a cause , which in this time of your dispersion , ought to have been the bond of peace to bind you the more finally to one another : for what ought rather to be aimed at by you in this woful condition , then that being torne away from the bowels of your native country , you should put your selves into a church , which might receive you in her bosom , conjoyned together ( like the children of the same parent ) both in hearts and tongues ? but at this time in my opinion it is very unseasonable , that troubles should be raised amongst you about ceremonies and forms of prayer , ( as happens commonly amongst those who live in wantonness and ease ) by means whereof , you have been hindred hitherto from growing into one body . i do not blame the constancy of those men , who being unwillingly drawn into it , do earnestly contend in an honest cause ; but rather the stubbornness of those , which hitherto hath hindred the holy purpose of forming and establishing a church amongst you . for as i use to shew my self both flexible and facile in things indifferent , as all rites and ceremonies are ; yet i cannot always think it profitable to comply with the foolish waywardness of some few men , who are resolved to remit nothing of their ancient customs . a i cannot , but observe many tolerable fooleries in the english liturgy , such as you have described it to me . by which two words ( those names of tolerable fooleries ) i mean onely this , that there is not such purity or perfection , as was to be desired in it ; which imperfections , notwithstanding , not being to be remedied at the first , were to be born with for a time , in regard that no manifest impiety was contained in them . it was therefore so far lawful to begin with such beggerly rudiments , that the learned , grave and godly ministers of christ might be thereby encouraged for proceeding farther in setting out somewhat which might prove more pure and perfect . b if true religion had flourished till this time in the church of england , it had been necessary that many things in that book should have been omitted , and others altered to the better . but now that all such principles are out of force , and that you were to constitute a church in another place , and that you were at liberty to compose such a form of worship which might be useful to the church , and more conduce to edification , then the other did ; i know not what to think of those a who are so much delighted in the dregs of popery . but commonly men love those things best , to which they have been most accustomed . which though in the first place it may seem a vain and childish folly ; ye● in the next place it may be considered , that such a new model is much different from an alteration . howsoever , as i would not have you too stiff and peremptory , if the infirmity of some men suffer them not to come up unto your own desires ; so i must needs admonish others , not to be too much pleased with their wants and ignorances ; nor to retard the course and progess of so good a work by their own perversness ; nor finally , to be transported in the manner by such a foolish emulation . for what other ground have they for this contention , but that they think it a disgrace to yeild unto better counsels ? but possibly i may address my words in vain to those , who peradventure may not ascribe so much unto me , as to vouchsafe to hearken unto any advice which doth proceed from such a despicable author . if any of them fear that any sinister report will be raised of them in england , as if they had forsaken that religion for which they put themselves into a voluntary exile ; they are much deceived . for this ingenuous and sincere profession will rather compel those godly men which are left behind , seriously to consider what a deep abyss they are fallen into ; whose dangerous estate will more grievously wound them , when they shall see that you have travailed beyond the middle of that course , from which they have been so unhappily retracted , or brought back again . farewel my most dear brethren , the faithful servants of jesus christ ; and be you still under the governancce and protection of the lord your god. . this letter bearing date on the fifteenth of the calends of february , and superscribed in general to the english which remained at frankfort , carried so great a stroke with the knoxian party , that there was no more talk of the english liturgie ; the order of geneva being immediately entertained in the place thereof . and when the matter was so handled by dr. cox , first tutor , and then almoner to king edward the sixth , brought thither by the noise of so great a schism , that the liturgie of england was again restored ; knox was so far from yeilding to the gravity and authority of that learned man , that he inveighed against him in the pulpit without fear or wit. but cox not able to endure a baffle from so mean a fellow , informs against him to the senate , touching some passages in one of his seditious pamphlets ; in which it is affirmed , that queen mary ( whom elsewhere he calls by the odious name of iesabel , and a traytoress to england ) ought not to joyn her self in marriage with the emperours son , because the emperour himself maintained idolatry , and was a greater enemy to christ then ever was nero. knox hereupon departs by moon-light , but howsoever quits the town , and retires to geneva ; leaving the liturgie for the present in a better condition then he had found it at hi● first coming thither . but cox considering with himself how necessary calvins favour might be to him , salutes him with a civil letter , subscribed by himself and fourteen others ; all of them being men of note in their several places : in which they excused themselves for having set that church in order without his advice ; not without some rejoycing that they had brought the greatest part of those who withstood their doings to be of the same opinion with them . which how agreeable it was to calvin , may be seen by his return to cox and his adherents , ( coxo & gregalibus suis , as the latine hath it ) bearing date iune . . . in which letter , having first craved pardon for not writing sooner , he lets them know that he had freely signified to dr. sampson , ( a very fit man to be acquainted with his secrets ) what he conceived of the disputes which were raised at frankfort ; as also that he had been certified by some friends of his who complained much of it , that they did stand so strictly on the english ceremonies , as shewed them to be too much wedded to the rites of their country . and further certified , that he had heard somewhat of those reasons which they stood on most , for not receding any thing from the form established ; but they were such as might receive an easie answer : that he had writ to those of the opposite party , to carry themselves with moderation in the present business , though nothing was therein remitted by cox and his , and howsoever was now glad to hear that the difference was at last composed . he speaks next touching their a retaining of crosses , tapers , and such other trifles of that nature , proceeding at the first from superstition ; and thereupon infers , that they who so earnestly contended for them , when it was in their choice not to do it , did draw too neer upon the dregs . he adds , that he could see no reason why they should charge the church with frivolous and impertinent ceremonies , which he should no way wrong if he called them dangerous ; when they were left at liberty to compose an order for themselves , more pure and simple : that in his judgement it was done with little piety , and less brotherly love ; on any clancular informations to call knox in question ; ( for so i understood him by his letter n ) and that they had done better to have stay'd at home , then to have kindled the coals by such a piece of unjust cruelty in a forreign country , by which others also were inflamed : and finally , that he had written howsoever unto some of the adverse party , of whose intent to leave that place he had been advertised , that they should continue where they were , and not violate the league of their friendship by their separations ; with other things to that effect . but notwithstanding this advice , many of the schismatical party removed from frankfort , and put themselves into geneva ; the principal of which were whittingham , knox , goodman , and he which afterwards was able to do more then all the rest , mr. francis knollis , allyed by marriage to the caryes , descended from a younger sister of queen anne bullen , and consequently neer of kin to queen elizabeth . these men grew very great with calvin , with whose good leave they put themselves into the form of a congregation , chose knox and goodman for their brethren , and in all points conformed themselves to the rules of that church ; which afterwards they laboured to promore in england , and actually did effect in scotland , to the no small disturbance of either kingdom . by the perswasion of these men , he is resolved to try his fortune once again on the church of england , before the resetling of the liturgie under queen elizabeth might render the design impossible , or at least unprosperous . to which end he addresseth his desires to the queen her self , at her first coming to the crown . the like he doth to mr. secretary cecil , by his letters bearing date the of ianuary , in which he makes mention of the other ; in both he spurs them on to a reformation , complaining that they had not shewed such a forwardness in it , as all good men expected , and that cause required . but above all things he desires , that a pure a and perfect worship of god may be fully setled , that the church may be throughly purged of its former filth , and that the children of god in england might be left at liberty to use such purity in all acts of publick worship as to them seemed best . and what else could he aim at by these expressions ( comparing them with the contents of his two last letters ) but that the former liturgie should be abolished , or brought unto a neerer conformity to the rules of geneva ; or at the least , that liberty might be left to the godly party , to use any other form of worship which they though more pure ? but finding no such good return to either letter , as he had promised to himself , he leaves the cause to be pursued by such english zealots , as he had trained up at geneva , or otherwise had setled their abode amongst the switzers , where all set forms of worship were as much decryed , as they were with him . and that they might not slacken in the midst of their course , he recommends the general superintendents of the church of england to the care of beza , who after his decease succeeded both in his place and power ; of whose pragmaticalness in pursuing this design against the liturgie , condemning all established orders of this church , his interposing in behalf of such of his followers as had heen silenced , suspended , or deprived for their inconformity , we shall speak more large at when we come to england . . there happened another quarrel in the church of england , and he must needs make himself a party in it . mr. iohn hooper having well deserved by his pains in preaching and publishing some books , which very much conduced to the peace of the church , is nominated by the king to the see of glocester . willing enough he was to accept the charge ; but he had lived so long at zurick , in the reign of king henry , where there was no distinction of apparel , either sacred or civil , that he refused to wear such robes at his consecration , as by the rules of the church were required of him . and by the rules of the church it was required , that for his ordinary habit he should wear the rochet and chimere , with a square cap upon his head , and not officiate at the altar without his coap , or perform any ordination without his crosier . incouraged by his refusal , many of the inferiour clergie take the like exceptions against caps and surplices , as also against gowns and tippets , the distinct habits of their order . upon this ground archbishop cranmer makes a stop of his consecration , and would not be perswaded to dispute with him in that particular , though he much desired it . he had fastned some dependance upon dudley , then earl of warwick , and afterwards created duke of northumberland ; who did not onely write his own letters , but obtained the kings , that without pressing him any further to conform himself to those robes and habits , the bishop should proceed immediately to his consecration . but cranmer weighing the importance of that ill example , held off his hand , till he had satisfied the king , and so cooled the earl , that hooper was left unto himself ; and still continuing in his contumacy , was committed prisoner . the news being brought to calvin , he must needs play the bishop in another mans diocess , or rather the archbishop in another mans province . but having little hope of prevailing with cranmer , who had before rejected his assistance in the reformation , he totally applies himself to the duke of sommerset : and he writes to him to this purpose , that the papists would grow every day more insolent then other , unless the differences about the ceremonies were first composed . but then they were to be composed in such a manner , as rather might encourage the dissenters in their opposition , then end in the reduction of them to a due conformity . and to this end , he is unseasonably instant with him , to lend a helping hand to hooper , as the head of that faction . by which encouragement , if not also by his setting on , the like was done by peter martyr , and by iohn alasco ; the first of which was made divinity-reader in oxon , and the other preacher to the dutch in london ; both ingaged in stickling for the unconformable party against the vestments of the church . but they both gained as little by it as calvin did ; who seeing how little he effected in the church of england , more then the getting of the name of a polypragmon , a medler in such matters as concerned him not , gave over the affairs thereof to the charge of beza ; who being younger then himself , and of less discretion , might live to see some good success of his travails in it . and he accordingly bestirred himself in this very quarrel , as if the safety of the church and the preservation of religion had been brought in danger ; writing his letters unto grindal , when bishop of london , not to insist so far on those matters of ceremony , as to deprive any of his ministery upon that account . he also signifies unto the brethren his dislike of those vestments , and thereby strengthned and confirmed them in their former obstinacy : and finally , left no stone unmoved , no kinde of practice unattempted , by which this church might be at last necessitated to a reformation upon calvins principles , whose counsels he pursued to the very last . . but as for calvin , he had some other game to fly at , and of greater nature , then to dispute the lawfulness of caps and surplices , and other vestments of the clergie ; or to content himself with altering the old forms of government and publick worship : the doctrine was to be refined , and all idolatry removed , whether it were civil or spiritual . in point of doctrine he came neerest unto that of zuinglius , as well in reference to the sacrament , as predestination ; but pitched upon the last for the main concernment , which was to difference his own followers from all other christians . the straining of which string to so great a height , hath made more discord in the harmony of the church of christ , then any other whatsoever . for not content to go the way of the ancient fathers , or to rely upon the judgement of st. augustine , fulgentius , prosper , or any others which have moderated his excesses in it , he must needs add so much unto those extravagancies which he found in zuinglius , as brought him under a suspition with some sober men , for making god to be the author of sin : for by his doctrine god is made to lay on our father adam an absolute and an unavoidable necessity of falling into sin and misery ; that so he might have opportunity to manifest his mercy in electing some few of his posterity , and his justice in the remediless rejecting of all the rest . in which as he could finde no countenance from the ancient fathers , so he pretendeth not to any ground for it in the holy scripture . for whereas some objected in gods behalf , de certis verbis non extare , that the decree of adams fall , and consequently the involving of his whole posterity in sin and misery , was no where extant in the word ; he makes no other answer to it , then a quasi vero , as if ( saith he ) god had made and created man the most exact piece of his heavenly workmanship , without determining of his end , either heaven or hell. and on this point he was so resolutely bent , that nothing but an absolute decree for adams fall , seconded by the like for the involving of all his race in the same perdition , would either serve his turn , or preserve his credit . if any man shall dare to opine the contrary , as castillo did , he must be sure to be disgraced and censured by him , as castillo was ; and as all others since have been , which presumed to question that determination , for which himself can give us no better name than that of an horrible decree , as indeed it is ; a cruel and horrible decree , to pre-ordain so many millions to destruction , and consequently unto sin , that he might destroy them . . i had not stood so long upon this particular , but in regard of those confusions and distractions which by his followers have been occasioned in the church , by their adhering to this doctrine , and labouring to obtrude it upon all mens consciences . the zuinglian gospellers , as bishop hooper rightly calls them , began to scatter their predestinary doctrines in the reign of king edward . but they effected little in it , till such of our divines as had retired themselves to basil , zurick , and amongst the switzers , or otherwise had been brought up at the feet of calvin , encouraged by his authority , and countenanced by his name , commended them to all the people of this realm , for sound catholick verities . the like diligence was also used by his disciples in all places else . by means whereof it came to be generally received , as a truth undoubted , and one of the most necessary doctrines of mans salvation , in all the churches of his platform : in which as his doctrine in some other points had first prepared the way to bring in his discipline ; so was it no hard matter for the discipline to support these doctrines , and crush all them that durst oppose them . onely it was permitted unto beza and his disciples to be somewhat milder then the rest , in placing the decree of predestination before the fall : which calvin himself , though in some passages of his writings he may seem to look the same way also , hath placed more judiciously in massa corrupta , in the corrupted mass of mankinde , and the more moderate calvinians as rightly presuppose for a matter necessary , before there could be any place for election or reprobation of particular persons . but being they concurred with the rest , as to the personal election o● reprobation of particular men ; the restoring of the benefit of our saviours sufferings to those few particulars , ( whom onely they had honoured with the glorious name of gods elect ) the working on them by the irresistable power of grace in the act of conversion , and bringing them infallibly by the continual assistance of the said grace unto life everlasting ; there was hardly any notice taken of their deviation ; insomuch that they were scarce beheld in the condition of erring brethren , though they differed from them in the main foundation which they built upon ; but generally passed under the name of calvinists , as the other did . which doctrines , though i charge not wholly on the score of presbytery , in regard that many of our english divines , who abhorred that government , appeared in favour of the same ; yet i may truely father them on the two grand patrons of the presbyterians , by whom they have been since exposed as their dearest darling ; and no less eagerly contended for , then the holy discipline . . another of calvins great designs was to cry down that civil idolatry , which he conceived had been committed unto kings and princes , in making them supreme and uncontrollable in their several countries . for pulling down of whose authority , even in civil matters , he attributes such power to such popular officers as are by them appointed for the ease of their subjects , that by his doctrine they may call the supreme magistrate to a strict account , whensoever they shall chance to exceed those bounds which they had prescribed unto themselves , onely by which they may be circumscribed by others : for having in the last chapter of his institutions , first published in the year , exceeding handsomely laid down the doctrine of obedience , and the unlawfulness of resistance in what case soever ; he gives in the close such a qualification , as utterly overthrows his former doctrine , and proved the sole ground of such rebellions , treasons and assassinates as have disfigured the otherwise undefiled beauty of the church of christ. which passages i shall here lay down in the authors words , with a translation by their side , that the reader may perceive there is no wrong done him ; and afterwards proceed to the discovery of those sad effects which have ensued upon them in too many places , wherein his discipline hath either been received or contended for . his doctrine in which point is this that followeth : . neque enim si ultio domini est ●ffraenaiae , dominationis correctio ideo protinus demandatum nobis arbitremur , quibus nullum aliud quam parendi & patiendi datum est mandatum . de privatis hominibus semper loquar . nam si qui nunc sint populares magistratus ad moderandum regum libidinem constituti ( quales olim erant qui lacedemoniis regibus oppositi erant ephori , aut romanis consulibus tribuni plebis , aut atheniensium senatui demarchi , & qua etiam forte potestate , ut nunc res habent , funguntur in singuli regnis , tres ordines , cum primarios conventus peragunt ; ) adeo illos ferocienti regum licentiae pro officio intercedere non veto , ut si regibus impotenter grassantibus , & humili plebeculae insultantibus conniverunt , eorum dissimulationem nefaria nefaria perfidia non carere affirmem , quia populi libertatem ( cujus se , dei ordinatione , tutores positos norunt ) fraudulenter produnt . . nor may we think because the punishment of licentious princes belongs to god , that presently this power is devolved on us , to whom no other warrant hath been given by god , but onely to obey and suffer . but still i must be understood of private persons : for if there be now any popular officers ordained to moderate the licentiousness of kings ( such as were the ephori set up of old against the kings of sparta , the tribunes of the people against the roman consuls , and the demarchy against the athenian senate , and with which power perhaps , as the world goes , the three states are seiz'd in each several kingdom , when they are solemnly assembled ; ) so far am i from hindring them to put restraints upon the exorbitant power of kings , as their office binds them ; that i conceive them rather to be guilty of a persidious dissimulation , if they connive at kings when they play the tyrants , or wantonly insult on the common people , in that they treacherously betray the subjects liberties , of which they knew they were made guardians by gods own ordinance . . which dangerous doctrine being thus breathed and broached by calvin , hath since been both professed and practised by all his followers , as either they had opportunity to declare themselves , or strength enough to put the same in execution . some of whose words i shall here add as a tast to the rest , and then refer the rest to their proper places . and first we will begin with beza , who in his twenty fourth epistle , inscribed to the outlandish churches in england , doth resolve it thus : if a any man , saith he , contrary to the laws and liberties of his native country , shall make himself a lord or supreme magistrate over all the rest ; or being lawfully invested with the supreme magistracie , should either unjustly spoil or deprive his subjects of those rights and priviledges which he hath sworn to them to observe , or otherwise oppress them by open tyranny ; that then the ordinary and inferiour officers are to oppose themselves against them , who both by reason of their several offices , and by gods appointment , are bound in all such cases to protect the subjects , not onely against forreign , but domestick tyrants . which is as much as could be possibly contrained in so narrow a compass : and if he were the author ( as some say he was ) of the book called vindiciae contra tyrannos , published under the name of stephanus brutus ; there hath been no rebellion raised since that book was written , or likely to be raised in the times ensuing , which may not honestly be charged upon his account . but because the author of this book is commonly reported to be meerly french , and none of the genevian doctors ; we may possibly hear more of him in that part of our history which relateth to the actings of the presbyterians in the realm of france . what was taught afterwards in pursuance of calvins doctrines by hottaman , and him that calls himself eusebius philadelphos amongst the french ; by vrsine and pareus , in the palatine churches ; by buchanan and knox amongst the scots , and by some principal disciplinarians amongst the english , we shall hereafter see in their proper places : and we shall then see also what was done in point of practice , first by the princes on the house of bourbon , and afterwards by some great lords of the hugonot party against francis the second , charles the ninth , henry the third , and lewis the thirteenth , kings of france ; by william prince of orange , and other of the belgick lords , in the final abdication of king philip the second ; by the hungarians and bohemians , in their revolting from the princes of the house of austria ; by the rebellious scots , in deposing , imprisoning , and expelling of their rightful queen , and finally , by the genevian faction in the realm of england , in their imbroylments of the nation under queen elizabeth , and that calamitious war ( but more calamitous in the issue and conclusion of it ) against charles the first . all which are built upon no other ground then this doctrine of calvin , accommodated and applyed to their several purposes , as appears plainly by the answer of the scots to queen elizabeth , who justified the deposing of their natural and lawful queen , on those words of calvin , which they relyed on for the sole ground of that horrible treason , and their indemnity therein ; of which more hereafter . . in the mean time i shall content my self with the following passage , faithfully gathered out of the common places of william bucan , divinity-reader in the small university of lawsanna , s●ituate on the lake lemane , in the canton of berne , and consequently a neer neighbour to the town of geneva ; who treating in his forty one chapter of the duty of magistrates , propounds this question toward the close , viz. what a good christian ought to do , if by a cruel prince he be distressed by some grievous and open injury ? to which he thus returns his answer : that though princes and subjects have relation unto one another ; yet subjects in the course of nature were before their princes , and therefore that such princes ( if they usurp not a plain tyranny in their several kingdoms ) are not superiour to the rest by nature , in the right of father hood , but are setled by the suffrages and consent of the people , on such conditions as originally were agreed between them ; and that it follows thereupon , ( according unto buchanans doctrine ) that subjects are not born for the good of their kings , but that all kings were made to serve for the good of the people : that it is lawful to defend religion by force of arms , not onely against the assaults of such forreign nations as have no jurisdiction over us , but also against any part of the same common-wealth ( the common consent of the estates being first obtained ) which doth indeavour to subvert it : that no violence is to be offered to the person of the supreme magistrate , though he play the tyrant , by any private man whatsover , except he be warranted thereunto by some extraordinary and express command from the lord himself ; but the oppression rather to be born with patience , then that god should be offended by such rash attempts : that the protection of the supreme magistrate was to be required against the unjust oppressions of inferiour officers : and that in a free common-wealth the supreme magistrate is rather to be questioned in a course of law , then by open force ; that subjects may lawfully take up arms in defence of their wives and children , if the chief magistrate make any violent assault upon them , as lyons and other brute creatures sight to defend their young ones ; this last exemplified by that of trajan , giving the sword to the captain of his guard , with these following words : hoc ense pro me justa faciente , injusta facien●e contra me utaris ; that is to say , that he should use the sword against him in defence of himself , and for the protection of all those who in regard of his office were subject to him : that therefore it was well done by the switzers to free themselves of their subjection to the house of austria , when the princes of the house had exercised more then ordinary cruelty in most parts of the country ; that david might lawfully have killed saul , because he gave his wife to another man , expelled him from his native country , murdered the priests for doing some good offices to him , and pursued him from one place to another with his flying army ; but that he did forbear to do it , lest he should give an example to the people of israel of killing their kings , which other men prompted by ambition might be like enough to imitate . . such is the commentary of buchanus upon calvins text , by which all christian kings are made accountable even in civil matters to the three estates , or any other ordinary officers of their own appointing . which doctrines being once by him delivered , and inforced by others , what else could follow thereupon , but first an undervaluing of their transcendent authority , afterwards a contempt of their persons ; and finally , a reviling of them with reproachful language ? from hence it was that calvin calls a mary queen of england by the name of proserpine , assuring us that all the devils in hell were not half so mischievous ; and that knox could not finde for her any better titles then that of iezabel , mischievous mary of the spaniards blood , the professed enemy of god. from hence it was , that beza calls mary queen of scots , by the names of medea and athaliah ; of which the one was no less infamous in the sacred , then the other was in the heathen story ; that the english puritans compared queen elizabeth to an idle slut , who swept the middle of the room , but left all the dust and filth thereof behind the doors ; that didoclavius calls king iames b the greatest and most deadly enemy of the holy gospel ; and positively affirms c of all kings in general , that they are naturally enemies to the kingdom of christ. and finally , from hence it was that the seditious author of the base and unworthy dialogue , entituled eusebius philadelphus , hath so bespattered the great princes of the house of france , that he hath made them the most ugly monsters in their lusts and cruelty , which ere nature produced ; and could devise no fitter names for queen mary of scotland , then those of medea , clytemnestra , proserpine , with that of monstrum exitiale in the close of all : and that the late most mighty monarch of great britain , was handled by his subjects of this faction with no less scurrility , then if he had been raised on high for no other purpose then to be made the mark , against which they were to shoot their arrows , even most bitter words , the object of all false tongues , and calumnious pens . thus do they deal with kings and princes , as pilate in the gospel did with christ our saviour , adorned them in their royal robes , with their crowns and scepters , and then exposed them to the scorn of the common souldiers , the insolencies and reproaches of the raskal rabble . . nor do they deal much better with them , in reference to their power in spiritual matters ; which they make either none at all , or such as is subservient onely to the use of the church . calvin first leads the way in this , as he did in the other , and seems exceedingly displeased with king henry the eighth , for taking to him the title of supreme head on earth of the church of england . of this he makes complaint in his commentary on the of amos ; not onely telling us a what inconsiderate men they were who had conferred upon him any such supremacie , but that himself was very much disquieted and offended at it . and though he be content to yeild him so much authority , as may enable him to make use of the civil sword to the protecting of the church and the true religion ; yet he condemns all those of the like inconsiderateness , who make them more spiritual ( that is to say , of greater power , in sacred matters ) then indeed they are . the supreme power according to the rules of calvins platform , belongs unto the consistory , classes , or synodical meetings , to which he hath ascribed the designation of all such as bear publick office in the church , the appointing and proclaiming of all solemn fasts , the calling of all councils or synodical meetings , the censuring of all misdemeanors in the ministers of holy church ; in which last they have made the supreme magistrate an incompetent judge , and therefore his authority and final judgement in such cases of no force at all . beza treads close upon the heels of his master calvin , and will allow no other power to the civil magistrate , then to protect the church and the ministry of it , in propagating and promoting the true worship of god. it is , saith b he , the office of the civil magistrate , to use the sword in maintenance and defence of gods holy church ; as it is the duty of the ministers and preachers of it , to implore their aid as well against all such as refuse obedience to the decrees and constitutions of the church , as against hereticks and tyrants , which endeavoured to subvert the same . in which particulars if the magistrate neglects to do his duty , and shall not diligently labour in suppressing heresie , and executing the decrees of the church against all opponents ; what can the people do , but follow the example of the mother-city , in taking that power upon themselves , though to the total alteration and subversion of the publick government . for from the principles and practice of these great reformers , it hath ever since been taken up as a ruled case amongst all their followers , that if kings and princes should refuse to reform religion , that then the inferiour magistrates , or the common people , by the direction of their ministers , both may and ought to proceed to a reformation , and that by force of arms also , if need so require . . that by this rule the scots did generally walk in their reformation , under the regencie of mary of lorreign , queen-dowager to iames the fifth ; and after her decease , in the reign of her daughter ; we shall show hereafter . and we shall show hereafter also , that it was published for good genevian doctrine by our english puritans , that if princes hinder them that travail in the search of this holy discipline , they are tyrants to the church and the ministers of it ; and being so , may be deposed by their subjects . which though it be somewhat more then calvin taught as to that particular , yet the conclusion follows well enough on such faulty premises ; which makes it seem the greater wonder in our english puritans , that following him so closely in pursuit of the discipline , their disaffection unto kings and all soveraign princes , their manifest contempt of all publick liturgies , and pertinaciously adhering to his doctrine of predestination ; they should so visibly dissent him in the point of the sabbath . for whereas some began to teach about these times a that the keeping holy of one day in seven , was to be reckoned for the moral part of the fourth commandment ; he could not let it pass without some reproof : for what , saith he , can be intended by those men , but in defiance of the jews to change the day , and then to add a greater sanctity unto it then the jews ever did ? first therefore , he declares for his own opinion , that he made no such reckoning of a seventh-day-sabbath , b as to inthral the church to a necessity of conforming to it : and secondly , that he esteemed no otherwise of the lords-day-sabbath , then of an ecclesiastical constitution , c appointed by our ancestors in the place of the jewish sabbath , and therefore alterable from one day to another at the churches pleasure : followed therein by all the churches of his party , who thereupon permit all lawful recreations , and many works of necessary labour on the day it self , provided that the people be not thereby hindred from giving their attendance in the church at the times appointed . insomuch , that in geneva if self all manlike exercises , as running , vaulting , leaping , shooting , and many others of that nature , are as indifferently indulged on the lords day , as on any other . how far the english puritans departed from their mother-church , both in doctrine and practice ( with reference to this particular ) we shall see hereafter , when they could finde no other way to advance presbytery , and to decry the reputation of the ancient festivals , then by erecting their new sabbath in the hearts of the people . . it is reportred by iohn barkley , in his book called parenes●s ad scotos , that calvin once held a consultation at geneva , for transferring the lords day from sunday to thursday . which though perhaps it may be true ( considering the inclination of the man to new devices ; ) yet i conceive , that he had greater projects in his head , and could finde other ways to advance his discipline , then by falling upon any such ridiculous and odious counsel . he had many irons in the fire , but took more care in hammering his discipline then all the rest ; first by entitling it to some express warrant from the holy scripture , and afterwards by commending it to all the churches of the reformation . in reference to the first , he lets us know in his epistle to farellus , septemb. . . a that the church could not otherwise subsist , then under such a form of government , as is prescribed in the word , and observed in old times by the church . and in relation to the other , he was resolved to make his best use of that authority , which by his commentaries on the scriptures , his book of institutions , and some occasional discourses against the papists , he had acquired in all the protestant and reformed churches . insomuch , that gasper ligerus , a divine of witteberge , by his letters bearing date feb. . , acknowledgeth the great benefit which he had received by his writings , acquaints him with the peaceable estate of the church of saxonie ; but signifies withal , b that excommunication was not used amongst them : whereunto calvin makes this answer , that he was glad to hear that the church of saxony continued in that condition , but sorry c that it was not so strengthned by the nerves of discipline , as might preserve the same inviolated to the times to come . he adds , that there could be no better way of correcting vice , then by the joynt consent of all the pastors of one city ; d and that he never thought it meet , that the power of excommunicating should reside in the pastors onely , ( that is to say , not in conjunction with their elders ; ) which last he builds on these three reasons : first , in regard it is an odious and ungrateful office ; next , because such a sole and absolute power might easily degenerate into tyranny ; and finally , because the apostles had taught otherwise in it . by which we see , that as he builds his discipline on the word of god , or at the least on apostolical tradition , which comes close unto it ; so he adventureth to commend it to the lutheran churches , in which his reputation was not half so great , as amongst those which had embraced the zuinglian doctrines . . but in the zuinglian churches he was grown more absolute ; his writings being so highly valued , and his person so esteemed of in regard of his writings , that most of the divines thereof depended wholly upon his judgement , and were willing to submit to any thing of his prescription . the church of strasbourgh , where he had remained in the time of his exile , received his discipline with the first , as soon as it was finally established in geneva it self . for it appeareth by the letter which gasper oberianus sent to calvin , bearing date april . . a that the eldership was then well setled in that church , and the elders of it in a full possession of their power , the exercise whereof they are desired to suspend in one particular , which is there offered to his view . this gasper was chief minister of the church of tryers , so passionately affected to the name of calvin , that he accounted it for one of his greatest honours to be b called a calvinian preacher . acquainting him with the condition of the church of tryers , he tells him amongst other things , that he found the people very willing to submit to discipline ; and thereupon intreats him for a copy of those laws and orders c which were observed in the consistory of geneva , to the end he might communicate them to such of the senators as he knew to be zealously affected . calvin , who was apt enough to hearken to his own desires , sends him a large draught of the whole platform , as well relating to the choice of the members , either lay or ministers , as to the power and jurisdiction which they were to exercise , with all the penalties and particularities ( with reference unto crimes and persons ) which depended on it . and having given him that account , he thus closeth with him : this summary ( saith he ) i had thought sufficient , by which , or out of which d , you may easily frame to your self such a form of government , as i have no reason to prescribe . to you it appertains modestly to suggest those counsels , which you conceive to be most profitable for the use of the church , that godly and discreet men , who seldom take it ill to be well advised , may thereupon consider what is best be to done . which words of his , though very cautelously couched , were so well understood by oberianus , that the discipline was first admitted in that church , and afterwards propagated into those of the neighbouring provinces . . he hath another way of screwing himself into the good opinion of such kings and princes as he conceived to be inclinable to the reformation ; sometimes congratulating with them for their good success ; sometimes encouraging them to proceed in so good a work ; of which sort were his letters to king edward the sixth , to queen elizabeth , and mr. secretary cecil ; to the prince elector palatine , duke of wir●inburgh , lantgrave of hesse . but he bestirred himself in no place more , then he did in poland ; which though he never visited in person , yet he was frequent in it by his lines and agents . the augustane confession had been brought thither some years before ; of which he took but little notice . but he had heard no sooner that the doctrines of zuinglius began to get some ground upon them , under the reign of sigismund , sirnamed augustus , when presently he posts his letters to the king , and most of the great officers which were thought to encline that way . amongst which , he directs his letters to prince radzeville , one of the chief palatines , and earl marshal ; spirtetus castelan of sunderzee , and lord high-treasurer ; to iohn count of tarnaco , castelan of craco , and lord general of his majesties armies : besides many other castelans , and persons of great power in the affairs of that kingdom . in his first letters to that king , dated the fourth of december , he seems to congratulate with him for imbracing the reformed religion , ( though in that point he was somewhat out in his intelligence ; ) and thereupon exhorts him to be earnest in the propagating of the faith and gospel , which in himself he had imprest ; and that he would proceed to reform the church from the dregs of popery , without regard to any of those dangers and inconveniences which might follow on it . but in his next address ( ) he comes up more close , speaks a of erecting a tribunal or throne to christ ; setting up such a perfect form of the true religion , as came neerest to the ordinance of christ. and we know well , that in the meaning of his party , the settling of presbytery was affirmed to be nothing else then setting christ upon his throne , holding the scepter of the holy discipline in his own right-hand . and somewhat to this purpose he had also written to the count of tarnaco , whom in his first letter he applauds for his great readiness to receive the gospel : but in his second , bearing date the nineteenth of november , he seems no less grieved that the count demurred on something which he had recommended to him , under pretence that b it was not safe to alter any thing in the state of the kingdom , and that all innovations seemed to threaten some great danger to it ; which cautelousness in that great person , could not relate to any alteration in the state of religion , in which an alteration had been made for some years before ; and therefore must refer to some form of discipline which calvin had commended to him for the use of those churches . and no man can conceive that he would recommend unto them any other form then that which he devised for the church of geneva . . but calvin did not deal by letters onely in the present business , but had his agents in that kingdom , who busily imployed themselves to advance his projects . amongst whom , none more practical , or pragmatical rather , then iohn alasco , of a noble family in that country , but a professed calvinian , both for doctrine and discipline ; for the promoting whereof , when he had setled himself and his church in london , anno , he publisheth a pamphlet in defence of sitting at the holy sacrament , incouraged those who had refused conformity to the cap and surplice , and eagerly sollicited m. bucer ( a man of greater parts , but of more moderation ) to shew himself on their behalf . driven out of england , he betakes himself to the dukedom of saxony , where he behaved himself with such indiscretion , that he was fain to quit those parts and retire to poland , in which the greatness of his kindred was his best protection . there he sets up again for calvin . by the activity of this man , the diligence of vtenhorius , and the compliance of some great persons upon politick ends ; the eldership is advanced in many places of that kingdom , as appears by the letters of the said vtenhorius , bearing date ian. . . in which he signifies unto him , that the most illustrious prince , the palatine of vil●a in lithuania , being come to the assembly of the states which was held at petrico , resolved not to depart from thence before some convention of the brethren should be held there also ; to which a as well the elders which his highness brought thither with him , as those he found there at his coming , should consult together for the establishing of a greater purity in rites and ceremonies to be used amongst them . for which admission of the discipline into lithuania , calvin expresseth no small joy in his letters to a nameless friend in that country , bearing date octob. . . in which he lets him know how much he did congratulate the happiness of the realm of poland , and more particularly of the province of lithuania , that the reformed religion made so great a progress in those countries , by which addition christs kingdom had been much enlarged ; that his joy was very much increased , b by hearing that together with the same religion they received the discipline ; that it was not without very good cause , that he used to call the discipline the nerves of the church , in regard of the great strength which it added to it . by which last words we may perceive what kinde of church government it was which he commended to ligerus before remembred , under this very title of the nerves of discipline , by which religion was to be preserved inviolable for the times to come . . in the assembly at petrico , before remembred , the palatines , and other great men of the kingdom , obtained a priviledge , c whereby it was made lawful for them to reform all the churches under their command , & to reform them in such manner as to them seemed best . it was then also moved by the count of tarnaco , that the bishops should no longer hold their place or suffrage in the assembly of estates , but keep themselves only to such matters as concerned the church : which though it did not take effect , yet the attempt appeared so dreadful in the eye of those prelates then present , that they became more tractable and obsequious to the great state-officers , then they had been formerly . and what could follow hereupon , but that the great men being left to please themselves in their own religion , and the bishops not daring to oppose ; not onely zuinglianism and the discipline , but many other sects and innovations should get ground upon them ? in reference to the discipline , as it was fitted and accommodated to whole realms and nations , they had not onely their presbyteries , as in geneva , strasbourg , and some other cities ; but their classical and synodical meetings , as in france and scotland ; wherein they took upon them to make laws and ordinances for the directing of their churches after calvins model . for in the synod held at tzenger , in the year , it was decreed that they should use no other musick in their churches , then the singing of psalms ( after the manner of geneva , understand it so ) condemning that which was then used in the church of rome , partly because the psalms and hymns were sung in the latine tongue , and partly because the priests did bellow in them ( as they pleased to phrase it ) like the priests of baal . concerning which we are to know , that the device of turning davids psalms into rhyme and meter , was first taken up by clement marrot , one of the grooms of the bed-chamber to king francis the first ; who being much addicted to poetry , and having some acquaintance with those which were thought to wish well to the reformation , was perswaded by the learned vatablus ( professor of the hebrew tongue in the university of paris ) to exercise his poetical fancies in translating some of davids psalms . for whose satisfaction and his own , he translated the first fifty of them into gallick meters ; and after fleeing to geneva , grew acquainted with beza , who in some tract of time translated the other hundred also , and caused them to be fi●ted unto several tunes : which thereupon began to be sung in private houses , and by degrees to be taken up in all the churches of the french and other nations which followed the genevian platform . for first , in imitation of this work of marrot's , sternhold , a groom of the privy-chamber to king edward the sixth , translated thirty seven of them into english meeter , anno , the rest made up by iohn hopkins and some others , in the time of queen mary ; but most especially by such as had retired unto geneva in those very times . followed therein by some dutch zealots , who having modelled their reformation by the rules of calvin , were willing to imbrace this novelty amongst the rest . so as in little tract of time , the singing of these psalms in meter became a most especial part of their publick worship ; and was esteemed as necessary to the service of god , as were the acts of prayer and preaching , and whatsoever else was esteemed most sacred . in the next place , to take away all difference in apparel , whether sacred or civil , and all distinction in the choice of meats and drinks ; he accounted it b a ridiculous and ungodly thing for those which are the heirs of all things , ( with dominion over all the creatures ) to suffer themselves to be restrained by any superstitious use of meats , drinks , or vestments . the temples built unto their hands , they were contented to make use of for their publick meetings , being first purged of idols , altars , the bellowings beforementioned , and other the like dregs of popery ; though formerly they had been abused ( who sees not a calvinian spirit walking in all these lines ? ) by the priests of baal . they seem content also to allow their ministers meat , drink and wages ; condemning those which grutch them such a sorry pittance . but as for tithes , and glebes , and parsonage-houses , they kept them wholly to themselves , that being the fish they angled for in those troubled waters , and the chief bait that tempted them to swallow down those alterations in religion , which afterwards made them a reproach and a by-word to the rest of christendom . . i have some reason to believe , that sitting at the lords table came first in with calvinism , as being most agreeable to the rules of the discipline and the doctrine of the zuinglian church . but afterwards , upon consideration of the scandal which was given thereby , as well to the lutherans as the papists ; a it was thought fit to change that posture into standing or kneeling ; and then to charge the introduction of that sawey custom on the arrain hereticks , who looking on christ no otherwise then their elder brother , thought it no robbery at all to be equal with him , b and sit down with him at his table . and it was well for them , though it happened very ill for the peace of christendom , that they could finde so fair a plaster for so foul a soar . for so it was , that both the heresies of arrius , the impieties of servetus , the extravagancies of the anabaptists , and the exploded errors of the samosatenians , who from the last reviver of them are now called socinians , grew up together in this kingdom with the doctrine of calvin , and might receive some good encouragement from the rules of his discipline , by which that slovenly gesture or posture of sitting was imposed as necessary . nor was the discipline of force sufficient to repress those heresies ; though calvin thought it such a great preservative of the true religion , and that it was con●irmed at the synod of sendomier , c as grounded on the word of god , and warranted both by christs command , and the example of his apostles ; which gives the presbyterian discipline more divine institution , then calvin durst ascribe unto it , or any of our sabbatarians could ever finde for their lords-day-sabbath . some difference there was in the choice of their elders , between these polish churches , and the rest of that platform ; the government of the rest , being meerly popular ; but these retaining somewhat in them of an aristocracy . for besides the several presbyteries of particular churches , they have a more general superintendencie in every diocess , or any other large district , of what name soever . for managing whereof , some of the principal ministers are chosen by consent of their synods , whom they call by the name of spiritual superintendents , each of them being associated with two or three elders of the lay-nobility ; and for the most part , of the rank or degree of knights . by means whereof , they keep the ordinary presbyteries and parochial sessions within the bounds appointed for them , not suffering them to intrench upon the priviledges of prince or people , as they have done in other places , where they want this curb . . leaving the polish churches under this establishment , we must follow calvin into scotland , where he imployed iohn knox as his vicar-general . he knew the spirit of the man by his factious writings , his actings in the schism at frankfort , and the long conversation which he had with him in geneva it self ; and having given him a commission to return to scotland , instructed and incouraged him in his following courses . and knox applyed himself so well to his instructions , that presently on his return he inflamed the people to the defacing of images , the destroying of altars , demolishing of monasteries and religious houses , and making havock of all things which formerly were accounted sacred . this calvin calls a the propagation of the gospel , and by his letters doth congratulate with him for his good success : so that if tully's rule be true , and that there be little or no difference between the advising of mischief , and the rejoycing at it when the deed is done b ; calvin must be as guilty of those spoils and sacrileges , as even knox himself . and that he might proceed as he had begun , he lays this rule before him for his future carriage ; that is to say , that the church was to be cleared from all that filth which had issued out of errour and superstition ; c and that the mysteries of god were not to be defiled with idle and impertinent mixtures . under which general rule , and such a general rule as hath no exceptions , there was no ceremony used in the church of rome , though primitive and apostolical in it self , which was not presently to be discharged as impure or idle , or otherwise abominated , as some part of the filths of popery . and because all things must be done to the honour of galviu , he is consulted with in all such doubts and emergent difficulties , as could not be sufficiently determined by a less authority . it is reported in the history writ by venerable bede , that when augustine the monk was sent into england by pope gregory to convert the saxons , he met with many difficult and intricate cases , which he was not able to resolve . in which respect he sent them all in writing to the pope himself , requiring his judgement in the same , that he might have the better ground to proceed upon ; either in ordering of such matters which concerned the church , or determining finally such cases as were brought before him . knox looks on calvin with as great a reverence , as augustine did upon the pope ; accounts him for the supreme pastor of the reformation , and therefore sends his doubts unto him concerning the baptizing of bastards , as also of the children of idolaters , and excommunicate persons . he makes another querie also , but such as seemed to be rather a matter of concupiscence , then a case of conscience ; whether the monks and parish-priests which remained in scotland , were to receive their tythes and rents as in former times , considering that they did no service in the church of christ. to which last query , he returned such answer ( for in the other he was orthodox and sound enough ) as served to strip the monks and priests of all their livelyhood ; it being clearly his opinion , a that they ought not to be fed and cloathed at the publick charge , in regard they lived in idleness , and did nothing for it ; but that they rather were to get their livings by the sweat of their brows , and by the labour of their hands . according to which resolution , no man is sure of his estate , but may be stript of it as an idle boy , or an unprofitable servant , when the brethren please . . but calvins thoughts were not confined to poland or to scotland onely : he now pretends to a more general or apostolical care over all the churches , sending abroad his missives like the decretals of some former popes ; which being made in reference to those emergent difficulties which were brought before them , served afterwards for a standing rule to regulate the like cases for the times to come . it would be thought a matter of impertinency , or curiosity at the best , to touch upon all particulars of this nature , in which he signified his good pleasure to the rest of the churches . the reader may satisfie himself out of his epistles , if he hath any list or leisure to co●sult the same ; or otherwise may make a judgement of them by this small scantling , as the wise mathematician took the just measure of the body of hercules , by the impression which he made in the sand by one of his feet . and therefore i shall look no further then upon such specialities as have relation to the doctrine , discipline , or forms of worship , which are most proper to the rest . some of the brethren not fully setled in a church , had laid aside the singing of psalms , either for fear of being discovered , or otherwise terrified and discouraged by the threats of the adversary . for this he reprehends them in a tedious letter , dated iuly . . b imputes it to their fearfulness or pasillanimity , accuseth them of plain tergiversation , and shutting up all passages against the entrance of the graces of almighty god. the brethren of mont-pelyard ( for i think the former lived in mettz , the chief city of lorrein ) were required by the guardians of their prince ( that is to say , the palatine of zuibrook , and the duke of wirtenberge ) to hold conformity in some ceremonies with the lutheran church , as namely in the form of their catechising , the manner of administring the holy sacrament , the form of publick prayers , and solemnizing of marriages . they were required also to imploy themselves in preaching down the errours and corruptions of the church of rome , in some small signiories which were lately fallen unto their prince , and had not formerly been instructed in the doctrine of the protestant churches . but absolutely they refused the one , and would do nothing in the other without calvins leave ; to whose infallible judgement and determination they refer the points : whereunto he returns such answer by his letters , bearing date september . , as confirmed them in their first refusal ; excepting more particularly against suffering midwives to baptize , and against praying for the joyful resurrection of a man deceased , at the time of his burial . but in the other he adviseth them to accept the charge , as visibly conducing to the propagation of the true religion , and the inlarging of christs kingdom . . so for the discipline which seemed to be devised at first upon humane prudence , accommodated to the present condition of geneva onely ; the use of excommunication had been discontinued in the protestant churches , and no such creatures as lay-elders heard of in the primitive times , or glanced at in the holy scriptures . so that to trust them with the power of the churches-censures , could not pretend to any ground in the word of god , supposing that the use of excommunication was to be every where received . calvin himself confesses in his letter unto those of zurick , a that in the judgement of most learned and religious men , there was no need of excommunication under christian princes . beza acknowledgeth the like in the life of calvin ; and what ligerus saith for the church of saxonie , hath been shewed already . but by degrees it came to be intituled to divine authority ; at first commended as convenient , and at last as necessary . with the opinion of the sacred and divine authority of the holy discipline , he had so far possessed saligniar , a man of eminent power in the city of paris , and one that for thirty years before , had declared himself in favour of the reformation , that he acknowledgeth it in the end to be apostolical : for in his letter written unto calvin on the ides of december , he lets him know how vehemently he did desire , that b they might have such a form of ecclesiastical polity , as calvin seemed to breath , and could not be denyed to be apostolical . from hence it was that he declared so positively in his epistle to poppius , february . , that the c magistrates were to be sollicited for the exercise of excommunication by publick authority ; which if it could not be obtained , the ministers were to make this protestation , that they durst not give the sacrament to unworthy receivers , for fear of coming under the censure of casting that which was holy before dogs and swine . more fully in his answer to some questions about the discipline ; in which we finde ( and that goes very high indeed ) d that the safety of the church cannot otherwise be provided for , then by the free use of excommunication , for the purifying of the same from filth , the restraint of licentiousness , abolishing enormous crimes , and the correcting of ill manners ; the moderate exercise whereof he that will not suffer , doth plainly shew himself to be no sheep of our saviours pasture . . and so far calvin had proceeded , but he went no further ; neither condemning the estate of bishops as antichristian and unlawful , nor thinking his lay-elders so extreamly necessary , that no decree of excommunication could be past without them . but beza , a who succeeded in the chair of calvin , is resolved on both : for calvin having sate eight and twenty years in the chair of geneva , ended his life in the year . during which time he had attained to such an height of reputation , that even the churches of the switzers lost the name of zuinglians , and thought it no small honour to them , as well as those of germany , france , pole , or scotland , to be called calvinian . onely the english held it out , and neither had imbraced his doctrines , nor received his discipline . and though the puritan party in it took the name of calvinists ( our divines commonly called calvinists , say the two informers ) yet both saravia stomached it to be so accounted , mountague in answer to the two informers doth protest against it , and all the true sons of the church of england do as much disclaim it . beza endeavoured what he could to introduce his discipline and forms of worship into all the churches which did pretend to any reformation of their ancient errours . in the pursuit whereof he drives on so furiously , like iehu in the holy scriptures , as if no kings or princes were to stand before him . scarce was he setled in his chair , when one of his professed champions for presbytery puts himself into heidelberg , which had not long before admitted the calvinian doctrines , but not submitted to the discipline , as extrinsecal to them ▪ this champion therefore challenges the divines thereof to a disputation , publickly holds forth this proposition , which he then defended ; that is to say , that to a minister with his elders , there is power given by express warrant from gods word , to excommunicate all offenders , even the greatest prince . from hence proceeded that dispute which afterwards erastus ( of whom more hereafter ) maintained with beza ; the point being put upon this issue : whether all churches ought to have their eldership invested with a power of excommunication ; and that lay-elders were so necessary in every eldership , that nothing could be done without them . in which dispute ( as it is very well observed by judicious hooker ) they seemed to divide the whole truth between them ; beza most truely holding the necessity of excommunication in a church well constituted ; erastus no less truely shewing that there was no necessity of lay-elders to be ministers of it . . but his main business was to settle the calvinian forms in the realms of britain ; in which he aimed at the acquiring of as great a name , as calvin had obtained in france or poland . knox had already so prevailed amongst the scots , that though they once subscribed to the rites and ceremonies of the church of england , yet he had brought them to admit such a form of worship , as came more neer to the example of geneva . and he had brought the discipline to so good a forwardness , that beza was rather wanting to confirm then to introduce it , as shall appear at large when we come to scotland . but knox had many opportunities to effect his business , during the absence of their queen , the regencie of queen mary of lorreign , and the unsettledness of affairs in the state of that kingdom , which the brethren could not finde in england , where the fabrick of the state was joyned together with such ligaments of power and wisdom , that they were able to act little , and effect much less . some opposition they had made after their coming back from frankfort and geneva , their two chief retreats , against the vestments of the church , and the distinction of apparel betwixt priests and lay-men : in which some of them did proceed with so vain an obstinacie , that some of them were for a time suspended , and others totally deprived of their cures and benefices ; some of them also had begun to take exception against some parts and offices of the publick liturgie , refusing thereupon to conform unto it ; and thereupon likely to incur the very same penalties which were inflicted on the other . in both these cases they consult the oracle , resolving to adhere to his determination in them , whatsoever it was . first therefore he applyes himself to grindal , then bishop of london , and very zealously affected to the name of calvin : to whom he signifies by his letter of the of iune , how much he was afflicted with the sad reports out of france and germany , by which he was advertised that many ministers in england , a being otherwise unblamable both for life and doctrine , had been exauctorated or deprived by the queens authority , ( the bishops giving their consent and approbation ) onely for not subscribing to some rites and ceremonies ; but more particularly , that divers of them were deprived , not onely for refusing to wear b those vestments which were peculiar to baals priests in the times of popery , but for not conforming to some rites which had degenerated into most shameful superstitions , such as the cross in baptism , kneeling at the communion , and the like to these : that baptism was admitted sometimes by midwives : c that power was left unto the queen to ordain other rites and ceremonies , as she saw occasion : and finally , that the bishops were invested with the sole authority for ordering matters in the church ; d the other ministers not advised with , or consulted in them . . such is the substance of his charge ; against each particular point whereof he bends his forces , as if he had a minde to batter down the bulwarks of the church of england , and lay it open to geneva . i shall not note how much he blames the ancient fathers for bringing in so many ceremonies into use and practice , which either had been borrowed from the iews , or derived from the gentiles ; or how he magnifieth the nakedness and simplicity of those forreign churches which abominate nothing more then such outward trappings . but the result of all is this e , that whatsoever rite or ceremony was either brought into the church from the iews or gentiles , not warranted by the institution of christ , or by any examples of the apostles ; as also all significant ceremonies , which by no right were at first brought into the church , ought all at once to be prohibited and suppressed , there being no hope that the church would otherwise be restored to her native beauty . i onely note , that he compares the cross in baptism to the brazen serpent , abused as much to superstition and idolatry ; and therefore to be abrogated with as great a zeal in a church well ordered , as that image was destroyed by king hezekiah . he falls soul also on that manner of singing which was retained in the queens chappels , all the cathedrals , and some parish-churches of this kingdom , because perhaps it was set forth with organs , and such musical instruments a as made it sitter ( in his judgement ) to be used in dancing , then in sacred actions ; and tended more to please the ears , then to raise the affections . nor seems he better pleased with that authority which was enjoyed and exercised by the archbishop of canterbury , in granting licenses for pluralities , non-residence , contracting marriages in the church , and eating flesh on days prohibited ; with many other things of that nature , which he accounts not onely for so many stains and blemishes in the face of christendom , b but for a manifest defection even from christ himself ; in which respect they rather were to be commended then condemned and censured , that openly opposed themselves against such corruptions . . yet notwithstanding these complaints , he grants the matters in dispute , and the rites prescribed , to be things indifferent , not any way impious in themselves , nor such as should necessitate any man to forsake his flock , rather then yeild obedience and conformity to them . but then he adds , that if they do offend , who rather chuse to leave their churches , then to conform themselves to those rites and vestments against their consciences , c a greater guilt must be contracted by those men before god and his angels , who rather chuse to spoil these flocks of able pastors , then suffer those pastors to make choice of their own apparel ; or rather , chuse to rob the people of the food of their souls , then suffer them to receive it otherwise then upon their knees . but in his letter of the next year he adventureth further , and makes it his request unto all the bishops , that some fit medicine be forthwith applyed to the present mischief , which did not onely give great scandal to the weak and ignorant , but even to many learned and religious persons . and this he seems to charge upon them , as they will answer for the contrary at the judgement-seat of almighty god , to whom an account is to be given of the poorest sheep which should be forced to wander upon this occasion from the rest of the flock . between the writing of which letters , some of their brethren had propounded their doubts unto him , touching the calling of the ministers , as it was then , and still is used in the church of england ; the wearing of the cap and surplice , and other vestments of the clergy which was then required ; the musick and melodious singing in cathedral churches ; the interrogatories proposed to infants at the time of their baptism ; the signing of them with the sign of the cross ; kneeling at the communion , administring the same in unleavened bread ; though the last were left at liberty by the rules of the church , and used in some few places onely . of all which he not onely signified a plain dislike , but endeavoured to shew the errours and absurdities contained in them ; for such they must contain , if he pleased to think so . and what could follow hereupon , but an open schism a , a separation from the church , a resort to conventicles ; which he takes notice of in his last to grindal , but imputes it unto that severity which was used by the bishops , in pressing such a yoak of ceremonies upon tender consciences . the breach not lessened , but made wider by another letter directed to the french and dutch churches at london b ; in which he sets before them the whole form of worship which was established at geneva , insisteth upon many points , neither agreeable to the discipline or doctrine of the church of england ; and ●inally , so restrains the power of the supreme magistrate , that he is left to the correction and control of his under officers . of which two letters , that which was writ for satisfaction of the english brethren , bears date octob. . , the other iune , in the year next following . . with great zeal he drives on in pursuit of the discipline , the form and power whereof we will first lay down out of his epistles , and then observe to what a height he doth endeavour to advance the same ; excluding the episcopal government , as antichristian , if not diabolical . first then he tells us , that to each minister which officiates in the country-villages within the signiory of geneva , c two over-seers are elected as assistants to him ; and that to them it appertains to keep a watchful eye over all men in their several parishes , to convent such before them as they finde blame-worthy , to admonish them of their misdeeds ; and finally , if he cannot otherwise prevail upon them , to turn them over to the censure of the eldership which resides in the city . this eldership he compounds of the six ordinary pastors , and twelve lay-elders ; the last continually chosen from amongst the senators . to whose charge and office it belongs , to take notice of all scandals and offences of what sort soever within the bounds assigned unto them , and every thursday to report to the court or consistory what they have discovered . the parties thereupon are to be convented , fairly admonished of their faults , sometimes suspended from the sacrament , if the case require it , and excommunicated at the last , if they prove impenitent . to this eldership also it belongs , to judge in all cases and concernments of matrimony , according to the word of god , and the laws of the city ; to repel such from the communion as do not satisfie the ministers by a full confession of their faith and knowledge . and in the company of an officer of each several ward , to make a diligent inquiry ( over them ) in every family , a concerning their proficiencie in the word of god , and the ways of godliness . . we must next see to what a height he doth endeavour to advance this discipline , which ( if we take it on his word ) is not to be received onely as a matter necessary , but to be had in equall reverence with the word of god. sarnixius had acquainted him with some news from poland , concerning the divisions and subdivisions in the churches there ; whereunto beza makes his answer by his letters of the first of november , , b that unless some form of ecclesiastical discipline , according to the word of god , were received among them , he could not see by what means they were able to remedy their discords , o● to prevent the like for the time to come ; that he had many times admired , that being warned by the confusion of their neighbours in germany , they had not considered before this time , as well of the necessity to receive such discipline , as for the strict observing of it when it was received ; that there was onely one and the self-same author , c both of doctrine and discipline ; and therefore that it must seem strange ( which i would have the reader mark with his best attention ) to entertain one part of the word of god , d and reject the other ; that it was most ridiculous to expect or think , that either the laws could be observed , or the peace maintained , without rules and orders , in which the very life of the law did so much consist , that for the avoiding of some new tyranny e which seemed to lye disguised under the mask and vizard of the present discipline , they should not run themselves into such anarchy and discords as were not otherwise to be prevented ; and finally , that no severity could be feared in the use of that discipline , as long as it was circumscribed within the bounds and limits assigned unto it by the word of god , and moderated by the rules of christian charity . so that we are not to admire , if the discipline be from henceforth made a note of the church , every way as essential to the nature of it , as the word and sacraments ; which as it is the common doctrine of the presbyterians , so we must look on beza as the author of it ; such doctrine being never preached in the church before . . but because beza seems to speak in that epistle concerning the necessity of admitting some certain form of ecclesiastical discipline , without pointing punctually and precisely unto that of geneva ; we must next see what form of discipline he means , and whether a church-government by bishops were intended in it . and first he tells us in a postscript of a letter to knox , dated the third of iuly , wherein he much congratulates his good fortune , f for joyning the discipline in his reformation with the truth of doctrine , beseeching him to go forward with it as he had begun , lest it might happen to him as it did to others , either to slacken in their speed , or not be able to advance were they never so willing . and we know well what discipline , what form of government and worship had been by knox established in the kirk of scotland . but secondly , many of the scots being still unsatisfied in the point of episcopacy , and not well pleased with any other government of a late invention ; it was thought fit to send to beza for his judgement in it , who was now looked upon as the supreme pastor , successor unto calvin , both in place and power . beza considers of the business , and by his letters of the of april , , returns this answer , viz. that he beheld it as an extraordinary blessing on the church of scotland a , that together with the true religion , they also had received the discipline for the bond thereof . both which he earnestly conjures them so to hold together , as to be sure that there is no hope to keep the one , if they lose the other b : which being said in reference to the holy discipline , he next proceeds to spend his judgement in the point of episcopacy . in reference to which , he first tells them this ; that as the bishops were the first means to advance the pope , so the pretended bishops would maintain the relicks of popery . and then he adds , that it concerns all those to avoid that plague c ( by which he mean● undoubtedly the episcopal order ) who pretend to any care of the churches safety . and therefore since they had so happily discharged that calling in the church of scotland , d they never should again admit it , though it might flatter them with some assurance of peace and unity . . what followed thereupon in scotland , we shall see hereafter . but his desires of propagating the genevian forms , was not to be restrained to that part of the island . in his first letter unto grindal , he doth not onely justifie the genevian discipline , and the whole order of that church in sacred offices , as grounded on the word of god ; but findes great fault with the episcopal government in the church of england , and the great power which was ascribed unto the queen in spiritual matters . how so ? because ( said he ) he found no warrant for it in the word of god , or any of the ancient canons , by which it might be lawful for the civil magistrate ( of his own authority ) either to abrogate old ceremonies , or establish new ; or for the bishops onely to ordain and determine any thing , e without the judgement and consent of their presbyteries being first obtained . and in his answer to the queries of the english brethren , he findes no less fault with the manner of proceedings in the bishops courts ; in regard that excommunications were not therein passed by the common consent of a presbytery f , but decreed onely by some civil lawyers , or other officers who fa●e as judges in the same . but first , the man was ignorant of the course of those courts , in which the sentence of excommunication is never published or pronounced , but by the mouth of a minister ordained according to the rules of the church of england . and secondly , it is to be conceived in reason , that any batchelor or doctor of the civil law is far more fit to be imployed and trusted in the exercise of that part of discipline , then any trades-man of geneva , though possibly of the number of the five and twenty . for the redress of which great mischief , and of many other , he applies himself unto the queen , to whom he dedicates his annotations on the new testament , published in the year . in the epistle whereunto , though he acknowledgeth that she had restored unto this kingdom the true worship of god , yet he insinuates that there was wanting a full reformation of ecclesiastical discipline ; that our temples were not fully purged ; that some high places still remained , not yet abolished : and therefore wisheth that those blemishes might be removed , and those wants supplyed . finally , understanding that a parliament was then shortly to be held in england , and that cartwright had prepared an admonition to present unto it ; he must needs interpose his credit with a peer of the realm to advance the service , as appears plainly by his letter of the same year , and the nones of iuly . in which , though he approves the doctrine , yet he condemns the government of the church as most imperfect , not onely destitute of many things which were good and profitable , but also of some others which were plainly necessary . . but here it is to be observed , that in his letter to this great person , whosoever he was , he seems more cautelous and reserved , then in that to grindal ; but far more modest then in those to knox , and the english brethren . the government of england was so well setled , as not to be ventured on too rashly ▪ and therefore he must first see what effect his counsels had produced in scotland , before he openly assaults the english hierarchy : but finding all things there agreeable to his hopes and wishes , he published his tract de triplici episcopatu , calculated for the meridian onely of the kirk of scotland ( as being writ at the desire of the lord chancellor glammis ) but so , that it might generally serve for all great britain : in which book he informs his reader of three sorts of bishops ; that is to say , the bishop by divine institution , being no other then the minister of a particular church or congregation ; the bishop by humane appointment , being the same onely with the president of a convocation , or the moderator ( as they phrase it ) in some church-assembly ; and finally , the devils bishops , such as presume to take upon them the whole charge of a diocess , together with a superiority and jurisdiction over other ministers . which book was afterwards translated into english by feild of wandsworth , for the instruction and content of such of the brethren as did not understand the latine . to serve as a preface to which work , the presbyterian brethren publish their seditious pamphlets in defence of the discipline , some in the english tongue , some in the latine ; but all of them printed at gen●va : for in the year , comes out the plain and full declaration of ecclesiastical discipline , according to the word of god , without the name of any author , to gain credit to it . and traverse , a furious zealot amongst the english ; had published at geneva also in the latine tongue , a discourse of ecclesiastical discipline , according to the word of god ( as it was pretended ) with the declining of the church of england from the same , anno ; which for the same reason must be turned into english also , and printed at geneva with beza's book , anno . what pains was took by some of the divines of england , but more particularly by dr. iohn bridges dean of sarum , and dr. adrian saravia , preferred upon the merit of this service in the church of westminster , shall be remembred in a place more proper for it , when we shall come to a review of those disturbances which were occasioned in this church by the puritan faction . most of which did proceed from no other fountain then the pragmaticalness of beza , the doctrines of calvin , and the example of geneva ; which if they were so influential on the realms of britain , though lying in a colder climate , and so far remote ; it is to be presumed that they were far more powerful in france and germany , which lay nearer to them ; and in the last of which the people were of a more active and mercurial spirit . . what influence calvin had upon some of the princes , cities , and divines of germany , hath been partly touched upon before ; and how his doctrines did prevail in the palatine churches , and his discipline in many parts and provinces of the germane empire , may be shown hereafter . in france he held intelligence with the king of navar , the brethren of rouen , aix , mont-pelier , and many leading men of the hugonot party ; none of which can be thought to have asked his counsel about purchasing lands , the marriages of their children , or the payment of debts : and when the fortune of the wars , and the kings just anger necessitated many of them to forsake their country , they found no place so open to them as the town of geneva , and none more ready to befriend them then calvin was , whose letters must be sent to all the churches of the switzers , and the neighbouring germany , for raising contributions and collections toward their relief : which so exasperated the french king , that he threatned to make war upon the town , as the fomenter of those discords which embroyled his kingdom a , the receptacle of his rebels , the delphos as it were of that sacred oracle which soveraignly directed all affairs of moment . but of these things , and how beza did co-operate to the common troubles which did so miserably distract the peace of france , shall be delivered more particularly in the following book . . as for the town and territory of geneva it self , it had so far submitted unto their authority , that calvin wanted nothing of a bishop in it , but the name and title . the city of geneva had been anciently an episcopal see , consisting of many parishes and country villages ; all subject by the rules of the discipline unto one presbytery , of which calvin for the term of his life had the constant precedency ( under the style of moderator ) without whom nothing could done which concerned the church . and sitting as chief president in the court or consistory , he had so great an influence on the common-council , as if he had been made perpetual dictator also , for ordering the affairs of the common-wealth . the like authority was exercised and enjoyed by beza also , for the space of ten years , or thereabouts , after his decease . at what time lambertus danaeus , one of the ministers of that city , thinking himself inferiour to him in no part of scholarship , procured the presidency in that church to go by turns , that he and others might be capable of their courses in it : by which means the genevians being freed from those powerful riders , would never suffer themselves to be bridled as they had been formerly . for thereupon it was concluded by a decree of the senate , that the presbytery should have no power to convent any man before them , till the warrant was first signed by one of the syndicks . besides which curb , as the elders are named by the lesser council , and confirmed by the greater , the ministers advice being first had in the nomination ; so do they take an oath at their admission , to keep the ecclesiastical ordinances of the civil magistrate . in which respect their consistory doth not challenge an exorbitant and unlimited power , as the commissioners of christ ( as they did afterwards in scotland ) but as commissioners of the state or signiory ; by which they are restrained in the exercise of that jurisdiction , which otherwise they might and would have challenged by their first institution , and seemed at first a yoke too insupportable for the necks of the people . in reference to their neighbouring princes , their city was so advantageously sea●ed , that even their popish neighbours were more ready to support and aid them , then suffer the town to fall into the power of the duke of savoy . and then it is not to be doubted but such states and kingdoms as were zealous in the reformation , did liberally contribute their assistance to them . the con●●uence of so many of the french as had retired thither in the heat of the civil wars , had brought a miserable plague upon them ; by which their numbers were so lessened , and their strength so weakned , that the duke of savoy took the oppornity to lay siege unto it : in which distress they supplicate by letters to all their friends , or such as they conceived might wish well unto them in the cause of religion ; and amongst others , to some bishops and noble-men of the church of england , anno . but beza having writ to traverse , a most zealous puritan to negotiate in it , the business sped the worse for the agents sake ; no great supply being sent unto them at that time . but afterwards when they were distressed by the savoyard , anno , they were relieved with thirteen thousand crowns from england , twenty four thousand crowns from the state of venice ; from france and florence , with intelligence of the enemies purposes : onely the scots , though otherwise most zealous in advancing the discipline , approved themselves to be true scots , or false brethren to them . for having raised great sums of mony , under pretence of sending seasonable relief to their friends in geneva ; the most part of it was assigned over to the earl of bothwel , then being in rebellion against their king , and having many ways endeavoured to surprise his person , and in fine , to take away his life . but this prank was not play'd until some years after , and therefore falls beyond the time of my design ; which was , and is , to draw down the successes of the presbyterians in their several countries , till the year , and then to take them all together , as they related unto england , or were co-incident with the actions and affairs thereof . but we must make our way by france , as lying nearest to the practices of the mother-city ; though scotland at a greater distance first took fire upon it , and england was as soon attempted as the french themselves . the end of the first book . aerivs redivivvs : or , the history of the presbyterians . lib . ii. containing the manifold seditions , conspiracies , and insurrections in the realm of france , their libelling against the state , and the wars there raised by their procurement , from the year to . . the realm of france , having long suffered under the corruptions of the church of rome , was one of the first western kingdoms which openly declared against those abuses . beringarius in the neighbouring italy , had formerly opposed the gross and carnal doctrines of the papists in the point of the sacrament : whose opinions passing into france from one hand to another , were at last publickly maintained by peter waldo , one of the citizens of lyons , who added thereunto many bitter invectives against the supremacy of the pope , the adoration of images , the invocation of saints , and the doctrine of purgatory . his followers , from the place of his habitation , were at first called in contempt , the poor men of lyons ; as afterwards , from the name of their leader , they were by the latines called waldenses , by the french les vandoise . but lyons proving no safe place for them , they retired into the more desert parts of languedock , and spreading on the banks of the river alby , obtained the name of albigenses in the latine writers , and of les albigeoise in the french : supported by raymond the fourth , earl of tholouse , they became so insolent , that they murthered trincanel their viscount in the city beziers , and dasht out the teeth of their bishop , having taken sanctuary in st. magdalens church , one of the churches of that city . for which high outrages , and many others of like nature which ensued upon them , they were warred upon by lewis the ninth of france , sirnamed the saint , and many noble adventurers , who sacrificed many of them in the self-same church wherein they had spilt the blood of others . after a long and bloody war , which ended in the year , they were almost rooted out of the country also ; the residue or remainders of them having betook themselves into the mountainous parts of daulphine , provence , piemont , and savoy , for their greater safety . by means whereof becoming neer neighbours to the switzers , and possibly managing some traffick with the town of geneva , their doctrines could neither be unknown to zuinglius amongst the one , nor to many inhabitants of the other of best note and quality . . the rest of france had all this while continued in the popes obedience , and held an outward uniformity in all points with the church of rome ; from which it was not much diverted by the writings of zuinglius , or the more moderate proceedings of the lutheran doctors , who after the year , had filled many provinces of germany with their opinions . but in the year , the lutherans found an opportunity to attempt upon it . for francis the first favouring learned men and learning ( as commonly they do , whose actions are worthy a learned pen ) resolved to erect a university at paris , making great offers to the most learned scholars of italy and germany for their entertainment . luther takes hold of that advantange , and sends bucer , and some others of his ablest followers ; who by disputing in such a confluence of learned men , might give a strong essay to bring in his doctrines . nor wanted there some which were taken with the novelty of them , especially because such as were questioned for religion had recourse into aquitaine , to margaret of valois , the kings sister , married to henry of albert king of navar , who perhaps out of hatred to the bishop of rome , by whom her husbands father was deprived of that kingdom , might be the more favourable to the lutherans ; or rather moved ( as she confessed before her death ) with commiseration to those condemned persons that fled to her protection , she became earnest with her brother in defence of their persons ; so that for ten years together she was the chief means of maintaining the doctrines of luther in the realm of france . nor was the king so bent in their extermination , as otherwise he would have been , in regard of those many switz and germans that served him in his wars against charles the fifth ; till at last , being grievously offended with the contumacie of the men , and their continual opposition to the church of rome , he published many edicts and proclamations against them , not onely threatning , but executing his penal laws , until he had at last almost extinguished the name of luther in his kingdom . . but calvins stratagem succeeded somewhat better , who immediately upon the death of francis the first ( whilst king henry was ingag'd in the wars with charles ) attempted france by sending his pamphlets from geneva , writ for the most part in the french tongue , for the better captivating and informing of the common people . and as he found many possessed with luthers opinions , so he himself inflamed them with a zeal to his own ; the vulgar being very proud to be made judges in religion , and pass their votes upon the abstrusest controversies of the christian faith. so that in short time zuinglius was no more remembred , nor the doctrine of luther so much followed as it had been formerly . the name of calvin carrying it amongst the french. the sudden propagating of whose opinions , both by preaching and writing , gave great offence unto the papists ; but chiefly to charles cardinal of lorrain , and his brother francis duke of guise , then being in great power and favour with king henry the second . by whose continual sollicitation , the king endeavoured by many terrible and severe executions to suppress them utterly ; and did reduce his followers at the last to such a condition , that they durst neither meet in publick , or by open day , but secretly in woods or private-houses ; and for the most part in the night , to avoid discovery . and at this time it was , and on this occasion , that the name of hugonots was first given them ; so called from st. hugoes gate in the city of towrs , out of which they were observed to pass to their secret meetings ; or from a night-spirit , or hobgobling , which they called st. hugo ; to which they were resembled , for their constant night-walks . but neither the disgrace which that name imported , nor the severity of the kings edicts so prevailed upon them , but that they multiplyed more and more in most parts of the realm ; especially in the provinces which either were nearest to geneva , or lay more open towards the sea , to the trade of the english. and though the fear of the danger , and the kings displeasure , deterred such as lived within the air of the court from adhering openly unto them ; yet had they many secret favourers in the royal palace , and not a few of the nobility , which gave them as much countenance as the times could suffer . the certainty whereof appeared immediately on the death of king henry , who left this life at paris on the tenth of iuly , anno , leaving the crown to francis his eldest son , then being but fifteen years of age , neither in strength of body , nor in vigour of spirit , enabled for the managing of so great an empire . . this young king in his fathers life-time had married mary queen of scots , daughter and heir of iames the fifth , by mary of lorrain , a daughter of the house of guise , and sister to the two great favourites before remembred . this gave a great improvement to the power and favour which the two brothers had before , made greater by uniting themselves to katherine de medices , the young kings mother ; a woman of a pestilent wit , and one that studied nothing more then to maintain her own greatness against all opposers . by this confederacie , the princes of the house of bourbon , heirs in reversion to the crown , if the king and his three brothers should depart without islue-male ( as in fine they did ) were quite excluded from all office and imployment in the court or state. the principal of which , was anthony duke of vendosme , and his brother lewis prince of conde ; men not so near in birth , as of different humours ; the duke being of an open nature , flexible in himself , and easily wrought upon by others : but on the other side , the prince was observed to be of a more enterprising disposition , violent ( but of a violence mixed with cunning in the carrying on of his designs ) and one that would not patiently dissemble the smallest injuries . these two had drawn unto their side the two chastilions ; that is to say , gasper de collignie admiral of the realm of france , and monsieur d' andilot his brother commander of the infantry of that kingdom ; to which offices they had been advanced by the duke of montmorency , into whose family they had married , during the time of his authority with the king deceased ; for whose removal from the court , by the confederacy of the queen mother with the house of guise , they were as much disquieted , and as apt for action , as the princes of the house of bourbon for the former reasons . many designs were offered to consideration in their private meetings ; but none was more likely to effect their business , then to make themselves the heads of the hugonot faction , which the two chastilions had long favoured as far as they durst . by whose assistance they might draw all affairs to their own disposing , get the kings person into their power , shut the queen-mother into a cloyster , and force the guises into lorrain out of which they came . . this counsel was the rather followed , because it seemed most agreeable to the inclinations of the queen of navar daughter of henry of albret and the lady margaret before-mentioned , and wife of anthony duke of vendosm , who in her right acquired the title to that kingdom . which princess being naturally averse from the popes of rome , and no less powerfully transported by some flattering hopes for the recovery of her kingdoms , conceived no expedient so effectual to revenge her self upon the one , and inthrone her self in the other , as the prosecuting this design to the very utmost . upon which ground she inculcated nothing more into the ears of her husband , then that he must not suffer such an opportunity to slip out of his hands , for the recovery of the crown which belonged unto her ; that he might make himself the head of a mighty faction , containing almost half the strength of france ; that by so doing , he might expect assistance from the german princes of the same religion , from queen elizabeth of england , and many discontented lords in the belgick provinces , besides such of the catholick party , even in france it self , as were displeased at the omni-regency of the house of guise ; that by a strong conjunction of all these interesses , he might not onely get his ends upon the guises , but carry his army cross the mountains , make himself master of navar , with all the rights and royalties appertaining to it . but all this could not so prevail on the duke her husband , ( whom we will henceforth call the king of navar ) as either openly or under-hand to promote the enterprise , which he conceived more like to hinder his affairs , then to advance his hopes . for the queen-mother having some intelligence of these secret practices , sends for him to the court , commends unto his care her daughter the princess isabella , affianced to philip the second king of spain , and puts him chief into commission for delivering her upon the borders to such spanish ministers as were appointed to receive her . all which she did ( as she assured him ) for no other ends , but out of the great esteem which she had of his person , to put him into a fair way for ingratiating himself with the catholick king , and to give him such a hopeful opportunity for solliciting his own affairs with the grandees of spain , as might much tend to his advantage upon this imployment . which device had so wrought upon him , and he had been so finely fitted by the ministers of the catholick king , that he thought himself in a better way to regain his kingdom , then all the hugonots in france , together with their friends in germany and england , could chalk out unto him . . but notwithstanding this great coldness in the king of navar , the business was so hotly followed by the prince of conde , the admiral colligny , and his brother d' andelot , that the hugonots were drawn to unite together , under the princes of that house . to which they were spurred on the faster , by the practices of godfrey de la bar , commonly called renaudie , from the name of his signiory ; a man of a most mischievous wit , and a dangerous eloquence ; who being forced to abandon his own country for some misdemeanors , betook himself unto geneva , where he grew great with calvin , beza , and the rest of the consistory ; and coming back again in the change of times , was thought the fittest instrument to promote this service , and draw the party to a body . which being industriously pursued , was in fine effected ; many great men , who had before concealed themselves in their affections , declaring openly in favour of the reformation , when they perceived it countenanced by such potent princes . to each of these , according as they found them qualified for parts and power , they assigned their provinces and precincts , within the limits whereof they were directed to raise men , arms , money , and all other necessaries , for carrying on of the design ; but all things to be done in so close a manner , that no discovery should be made till the deed was done . by this it was agreed upon , that a certain number of them should repair to the king at bloise , and tender a petition to him in all humble manner for the free exercise of the religion which they then professed , and for professing which they had been persecuted in the days of his father . but these petitioners were to be backed with multitudes of armed men , gathered together from all parts on the day appointed ; who on the kings denyal of so just a suit , should violently break into the court ▪ seize on the person of the king , surprise the queen , and put the guises to the sword : and that being done , liberty was to be proclaimed , free exercise of religion granted by publick edict , the managery of affairs committed to the prince of conde , and all the rest of the confederates gratified with rewards and honours . impossible it was , that in a business which required so many hands , none should be found to give intelligence to the adverse party : which coming to the knowledge of the queen-mother , and the duke of guise , they removed the court from bloise a weak open town , to the strong castle of amboise , pretending nothing but the giving of the king some recreation in the woods adjoyning . but being once setled in the castle , the king is made acquainted with the threatned danger , the duke of guise appointed lieutenant-general of the realm of france . and by his care the matter was so wisely handled , that without making any noise to affright the confederates , the petitioners were admitted into the town ; whilst in the mean time , several troopes of horse were sent out by him to fall on such of their accomplices as were well armed , and ready to have done the mischief , if not thus prevented . . the issue of the business was , that renaudie the chief actor in it was killed in the fight , many of the rest slain , and some taken prisoners , the whole body of them being routed and compelled to flee : yet such was the clemencie of the king , and the di●creet temper of the guises , in the course of this business , that a general pardon was proclaimed on the of march , ( being the third day after the execution ) to all that being moved onely with the zeal to religion , had entred themselves into the conspiracie , if within twenty four hours they laid down their arms , and retired to their own houses . but this did little edifie with those hot spirits which had the conduct of the cause , and had befooled themselves and others with the flattering hopes of gaining the free exercise of their religion . it cannot be denyed but that they were resolved so to act their parts , that religion might not seem to have any hand in it , or at the least might not suffer by it , if the plot miscarried . to which end they procured the chief lawyers of france and germany , and many of the reformed divines of the greatest eminence , to publish some writings to this purpose ; that is to say , that without violating the majesty of the king , and the dignity of the lawful magistrate , they might oppose with arms the violent domination of the house of guise , who were given out for enemies to the true religion , hinderers of the course of justice , and in effect no better then the kings jaylors , as the case then stood . but this mask was quickly taken off , and the design appeared bare faced without any vizard . for presently upon the routing of the forces in the woods of amboise , they caused great tumults to be raised in poictou , languedock and provence . to which the preachers of geneva were forthwith called , and they came as willingly ; their followers being much increased both in courage and numbers , as well by their vehemency in the pulpit , as their private practices . in daulpheny , and some parts of provence , a they proceeded further , seized upon divers of the churches for the exercise of their religion , as if all matters had succeeded answerable to their expectation . but on the first coming of some forces from the duke of guise , they shrunk in again , and left the country in the same condition wherein first they found it . of this particular , calvin gives notice unto bullenger , by his letters of the of may , anno , complaining much of the extreme rashness , and fool-hardiness of some of that party b , whom no sober counsels could restrain from those ingagements which might have proved so dangerous and destructive to the cause of religion . which words of his relate not onely to the action of daulphine and provence , but to some of the attempts preceding , whatsoever they were , by him discouraged and disswaded , if we may believe him . . but though we may believe him , as i think we may , the pope and court of france were otherwise perswaded of it . reinadoes going from geneva to unite the party , was as unlikely to be done without his allowance , as without his privity . but certainly the ministers of geneva durst not leave their flocks to preach sedition to the french of provence and languedock , if he had neither connived at it , or advised them to it ; c and such connivings differ but little from commands , as we find in salvian . once it is sure that the pope suggested to the french king by the bishop of viterbo , whom he sent in the nature of a legate , that all the mischief which troubled france , and the poyson which infected that kingdom and the neighbouring countries , ( for so i finde in my autho● ) came from no other fountain then the lake of geneva ; that by digging at the very root , he might divert a great part of that nourishment by which those mischiefs were fomented ; and that by prosecuting such a forraign war , he might evacuate those bad humours which distempered his kingdom : and therefore if the king be pleased to engage herein , his holiness would not onely send him some convenient aids , but move the scotch king , and the duke of savoy , to assist him also . but neither the queen-mother , nor the guise ( for the king acted little in his own affairs ) could approve the motion , partly for fear of giving offence unto the switzers , with whom geneva had confederated thirty years before ; and partly because none being like to engage in that war , but the catholicks onely , the kingdom would thereby lye open to the adverse party . but nothing more diverted the three princes from concurring in it , then the impossibility of complying with their several interesses in the disposing of the town when it should be taken . the duke of savoy would not enter into the war before he was assured by the other princes that he should reap the profit of it , that belonging anciently to his jurisdiction . but it agreed neither with the interest of france nor spain , to make the duke greater then he was , by so fair an addition as would be made to his estate , were it yeilded to him . the spaniard knew that the french king would never bring him into france , or put into his hands such a fortified pass , by which he might enter when he pleased . as on the other side , the spaniards would not suffer it to fall into the power of the french , by reason of its neer neighbour-hood unto the county of burgundy , which both then was , and ever since hath been appendant on the crown of spain . by reason of which mutual distrusts and jealousies , the pope received no other answer to his motion in the court of france , but that it was impossible to apply themselves to matters abroad , when they were exercised at home with so many concernments . . this answer pinched upon the pope , who found as much confusion in the state of avignion , belonging for some hundreds of years to the see of rome , as the french could reasonably complain in the bowels of france . for lying as it did within the limits of provence , and being visited with such of the french preachers as had been studied at geneva , the people generally became inclined unto calvins doctrines , and made profession of the same both in private and publick ; nay , they resolved upon the lawfulness of taking up of arms against the pope , though their natural lord ; partly upon pretence that the country was unjustly taken from the earls of tholouse by the predecessors of the pope ; partly because the present pope could prove no true lineal succession from the first usurper ; but chiefly , in regard that persons ecclesiastical were disabled by christs commandments from exercising any temporal jurisdiction over other men . being thus resolved to rebel , they put themselves , by the perswasion of alexander guilatine , a professed civilian , into the protection of charles count de mont-brun , who had then taken arms against the king , in the country of daulphine . mont-brun accepts of the imployment , enters the territory of avignion with three thousand foot , reduceth the whole country under his command ; the popes vice-legate in the city being hardly able for the present to make good the castle . but so it happened , that the cardinal of tournon , whose niece the count had married , being neer the place , prevailed with him after some discourse to withdraw his forces , and to retire unto geneva ; assuring him not onely of his majesties pardon , and the restitution of his goods which had been confiscated , but that he should have liberty of conscience also , which he prized far more then both the other . by which action the people were necessitated to return to their old obedience ; but with so many fears and jealousies on either side , that many years were spent before the pope could be assured of the love of his subjects , or they relye upon the clemency and good will of their prince . such issue had the first attempts of the calvinians in the realm of france . . in the mean time it was determined by the cabinet council in the court , to smother the indignity of these insurrections , that the hot spirits of the french might have time to cool , and afterwards to call them to a sober reckoning , when they least looked for it . in order whereunto , an edict is published in the kings name , and sent to all the parliamentary courts of france ( being at that time eight in all ) concerning the holding of an assembly at fountain-bleau on the of august then next following , for composing the distractions of the kingdom . and in that edict he declares , that without any evident occasion , a great number of persons had risen and taken arms against him ; that he could not but impute the cause thereof to the hugonots onely , who having laid aside all belief to god , and all affection to their country , endeavoured to disturb the peace of the kingdom ; that he was willing , notwithstanding , to pardon all such , as having made acknowledgement of their errours , should return to their houses , and live conformable to the rites of the catholick church , and in obedience to the laws ; that therefore none of his courts of parliament should proceed in matters of religion , upon any manner of information for offences past , but to provide by all severity for the future against their committing of the like ; and finally , that for reforming all abuses in government , he resolved upon the calling of an assembly , in which the princes and most eminent persons of the kingdom should consult together ; the sa●d assembly to be held at his majesties palace of fountain-bleau on the of august then next following , and free leave to be therein granted to all manner of persons , not onely to propound their grievances , but to advise on some expedient for redress thereof . according unto which appointment the assembly holds , but neither the king of navar nor the prince of conde could be perswaded to be present ; being both bent , as it appeared not long after , on some further projects . but it was ordered , that the admiral collignie , and his brother d' andelot should attend the service , to the end that nothing should be there concluded without their privity , or to the prejudice of their cause . and that they might the better strike a terrour into the heart of the king ; whom they conceived to have been frighted to the calling of the present assembly , the admiral tenders a petition in behalf of those of the reformed religion in the dukedom of normandy , which they were ready to subscribe with one hundred and fifty thousand hands , if it were required . to which the cardinal of lorrain as bravely answered , that if seditious could be found in france to subscribe that paper , he doubted not but that there were a million of loyal subjects , who would be ready to encounter them , and oppose their insolencies . . in this assembly it was ordered by the common consent , that for rectifying of abuses amongst the clergy , a meeting should be held of divines and prelates , in which those discords might be remedied , without innovating or disputing in matters of faith ; and that for setling the affairs of the kingdom , an assembly of the three estates should be held at orleance , in the beginning of october ; to which all persons interested were required to come . all which the hugonots imputed to the consternation which they had brought upon the court by their former risings , and the great fear which was conceived of some new insurrections , if all things were not regulated and reformed according unto their desires . which misconceit so wrought upon the principal leaders , that they resolved to make use of the present fears , by seizing on such towns and places of consequence , as might enable them to defend both themselves and their parties , against all opponents . and to that end it was concluded , that the king of navar should seize upon all places in his way betwixt bearn and orleance ; that the city of paris should be seized on by the help of the marshal of montmorency the dukes eldest son , who was governour of it ; that they should assure themselves of picardy by the lords of tenepont and bouchavanne , and of britain by the duke of estampes , who was powerful in it ; that being thus fortified , well armed , and better accompanied by the hugonots , whom they might presume of , they should force the assembly of the estates to depose the queen , remove the guises from the government , declare the king to be in his minority till he came to twenty two years of age , appoint the king of navar , the constable , and the prince of conde , for his tutors and governours : which practice as it was confessed by iaques de la sague , one of the servants of the king of navar , who had been intercepted in his journey to him ; so the confession was confirmed by some letters from the visdame of chartres which he had about him . but this discovery being kept secret , the hugonots having taken courage from the first conspiracie at amboise , and the open profession of the admiral , began to raise some new commotions in all parts of the kingdom ; and laying aside all obedience and respect of duty , not onely made open resistance against the magistrates , but had directly taken arms in many places , and practised to get into their hands some principal towns , to which they might retire in all times of danger : amongst which none was more aimed at then the city of lyons , a city of great wealth and trading , and where great numbers of the people were inclined to calvins doctrine , by reason of their neer neighbourhood to geneva , and the protestant cantons . upon this town the prince of conde had a plot , and was like to have carried it , though in the end it fell out contrary to his expectation ; which forced him to withdraw himself to bearn , there to provide for the security of himself and his brother . . but the king of navar , not being so deeply interested in these late designs , in which his name had been made use of half against his will , could not so much distrust himself and his personal safety , as not to put himself into a readiness for his journey to orleance . to which he could by no means perswade the prince , and was by him much laboured not to go in person , till they were certified that the king was sending forces to fetch them thence ; which could not be without the wasting of the country , and the betraying of themselves unto those suspicions which otherwise they might hope to clear . no sooner were they come to orleance , but the prince was arrested of high treason , committed close prisoner with a guard upon him , the cognizance of his cause appointed unto certain delegates , his process formed , and sentence of death pronounced against him ; which questionless had been executed both on him and the king of navar , who was then also under a guard , if the death of the young king had not intervened on the fifth of december , which put the court into new counsels , and preserved their lives . for the queen wisely took into consideration , that if these two princes were destroyed , there could be no fit counterpoise for the house of guise ; which possibly might thereby be temped to revive the old pretensions of the house of lorrain , as the direct heirs of charles the great . for which they could not have a better opportunity , then they had at the present ; the eldest of her three sons not exceeding ten years of age , none of them of a vigorous constitution , and therefore the more likely to want friends in their greatest need . upon these apprehensions she sends secretly for the king of navar , and came at last to this agreement , viz. that during the minority of her son king charles the ninth , the queen-mother should be declared regent , and the king of navar lord-lieutenant of france ; all supplications from the provinces to be made to the lord-lieutenant ; but all ambassadors and letters of negotiation from forreign princes to be presented to the queen ; that the prince of conde , the visdame of chartres , with all other prisoners of their party to be set at liberty , and the sentences of their condemnations to be so declared null and void ; that the queen-regent should make use of her power and interest with the catholick king , for restoring to the king of navar the entire possession of that kingdom , or at the least the kingdom of sardinia as a recompence for it . and at last it was also yeilded , though long first , and published by the edict of the of ianuary , that the magistrates should be ordered to release all prisoners committed for matters of religion , and to stop any manner of inquisition appointed for that purpose against any person whatsoever ; that they should not suffer any disputation in matters of faith , nor permit particular persons to revile one another with the names of heretick and papist ; but that all should live together in peace , abstaining from unlawful assemblies , or to raise scandals or sedition . . by this edict the doctrines of calvin were first countenanced in the realm of france , under the pretence of hindring the effusion of more christian blood : which carryed an appearance of much christianity , though in plain truth it was to be ascribed to the queens ambition , who could devise no other way to preserve her greatness , and counterbalance the authority of the house of guise . but the hugonots not being content with a bare connivance , resolved to drive it on to a toleration ; and to drive it on in such a manner , and by such means onely by which they had extorted ( as they thought ) these first concessions . for thinking the queen-regent not to be in a condition to deny them any thing , much less to call them into question for their future actings , they presently fell upon the open exercise of their own religion , and every where exceedingly increased both in power and numbers . in confidence whereof , by publick assemblies , insolent speeches , and other acts the like unpleasing , they incurred the hatred and disdain of the catholick party ; which put all places into tumult , and filled all the provinces of the kingdom with seditious rumours : so that contrary to the intention of those that governed , and contrary to the common opinion , the remedy applyed to maintain the state , and preserve peace and concord in the kings minority , fell out to be dangerous and destructive , and upon the matter occasioned all those dissentions which they hoped by so much care to have prevented . for as the cardinal informed the council , the hugonots were grown by this connivance to so great a height , that the priests were not suffered to celebrate their daily sacrifices , or to make use of their own pulpits ; that the magistrates were no longer obeyed in their jurisdictions ; and that all places raged with discords , burnings and slaughters , through the peevishness and presumption of those , who assumed to themselves a liberty of teaching and believing whatsoever they listed . upon which points he so enlarged himself with his wonted eloquence , that neither the king of navar , nor any other of that party could make any reply . and the queen-mother also being silent in it , it was unanimously voted by the lords of the council , that all the officers of the crown should assemble at the parliament of paris on the thirteenth of iuly , there to debate in the kings presence of all these particulars , and to resolve upon such remedies as were necessary for the future . at which time it was by general consent expresly ordered , upon complaint made of the insurrection of the hugonots in so many places , that all the ministers should forthwith be expelled the kingdom ; that no manner of person should from thenceforth use any other rites or ceremonies in religion , that were not held and taught by the church of rome ; and that all assemblies of men armed or unarmed should be interdicted , except it were of catholicks in catholick churches , for divine performances according to the usual custom . . the admiral and the prince of conde finding themselves unable to cross this edict , resolved upon another course to advance their partie , and to that end encouraged the calvinian ministers to petition for a disputation in the kings presence , to be held between them and the adversaries of their religion . which disputation being propounded , was opposed by the cardinal of tournon , upon a just consideration of those inconveniencies which might follow on it ; the rather , in regard of the general council then convened at trent , where they might safely both propose and dispute their opinions . but on the other side , the cardinal of lorrain , being willing to imbrace the occasion for making a general muster of his own abilities , his subtilty in divinity , and his art of speaking , prevailed so far upon the rest , that the suit was granted , and a conference thereupon appointed to be held at poyssie , on the tenth day of august , . at which time there assembled for the catholick party , the cardinals of tournon , lorrain , bourbon , armagnac and guise , with many bishops and prelates of greatest eminencie , some doctors of the sorbon , and many great divines from the universities . the disputants authorized for the other side were of like esteem , amongst those of their own party and perswasions ; as namely , theodore beza , peter mar●yr , francis de st. paul , iohn raimond , and iohn vizelle , with many other ministers from geneva , germany , and others of the neighbouring countries . but the result of all was this , as commonly it happeneth on the like occasions , that both parties challenged to themselves the victory in it , and both indeed were victors in some respects . for the king of navar appeared much unsatisfied by noting the differences of the ministers amongst themselves , some of them adhering to the augustane , and others to the helvetian confession , in some points of doctrine ; which made him afterwards more cordial to the interest of the church of rome , notwithstanding all the arguments and insinuations used by his wife , a most zealous hugonot , to withdaaw him from it . but the hugonots gave out on the other side , that they had made good their doctrines , convinced the catholick doctors , confounded the cardinal of lorrain , and gotten license from the king to preach . which gave such courage to the rest of that faction , that they began of their own authority to assemble themselves in such places as they thought most convenient , and their ministers to preach in publick , and their preachings followed and frequented by such infinite multitudes , as well of the nobility as the common people , that it was thought impossible to suppress , and dangerous to disturb their meetings . for so it was , that if either the magistrates molested them in their congregations , or the catholicks attemped to drive them out of their temples , without respect to any authority they put themselves into arms ; and in the middle of a full peace , was made a shew of a most terrible and destructive war. . this being observed by those which sate at the helme , and finding that these tempests were occasioned by the edict of iuly , it was resolved to stere their course by another winde . for the queen being setled in this maxime of state , that she was not to suffer one faction to destroy the other , for fear she should remain a prey to the victor , not onely gave order for conventing all the parliaments to a common-council , but earnestly sollicited for a pacification ; which gave beginning to the famous edict of ianuary , whereby it was granted , that the hugonots should have the free exercise of their religion ; that they might assemble to hearing of sermons in any open place without their cities , but on condition that they went unarmed , and that the officers of the place were there also present . which edict so offended the chief heads of the catholick party , that a strict combination and confederacy was concluded on between the king of navar , the constable , and the duke of guise , for maintenance of the religion of the church of rome . and this reduced the queen-regent to the like necessity of making a strict union with the admiral and the prince of conde , whereby she was assured of the power of the hugonots , and they became as confident of her protection . in which condition they were able to form their churches , to cast them into provinces , classes , and other subdivisions of a less capacity ; to settle in them their presbyteries and synodical meetings , grounded according to their rules of calvins platform , in doctrine , discipline and worship . the forms whereof being discribed at large in the former book , may there be found without the trouble of a repetition . in so much , that it was certified to the fathers in the council of trent , that the french hugonots were at that time distributed into two thousand one hundred and fifty churches , each of them furnished with their proper and peculiar preachers , according to a just computation which was taken of them : which computation was then made , to satisfie the queen-regent in the strength of that party , for which she could not otherwise declare her self , unless she were first made acquainted with their power and numbers . but being satisfied in those points , she began to shew her self much inclined to calvinism , gave ear unto the discourses of the ministers in her private chamber , conferred familiarly with the prince , the admiral , and many others in matters which concerned their churches ; and finally , so disguised her self , that the pope was not able to discover at what port she aimed . for sometimes she would write unto him for such a council as by the calvinians was desired , at other times for a national one to be held in france ; sometimes desiring that the communion might be administred under both kindes , otherwhile requiring a dispensation for priests to marry ; now solliciting that divine service might be said in the vulgar tongue , then proposing such other like things as were wished and preached for by the hugonots . by which dissimulations she amused the world , but gave withal so many notable advantages to the reformation , that next to god she was the principal promoter and advancer of it ; though this prosperity proved the cause of those many miseries which afterwards ensued upon it . . for by this means the preachers having free access into the court , became exceedingly respected in the city of paris , where in short time their followers did increase to so great a multitude , as put the prince of conde into such a confidence , that he assumed unto himself the managery of all great affairs : which course so visibly tended to the diminution of the king of navar , that he resolved by strong hand to remove him from paris . and to that end , directed both his messages and his letters to the duke of guise , to come in to help him . the duke was then at iainville in the province of champaigne , and happened in his way upon a village called vassey , where the hugonots were assembled in great numbers to hear a sermon . a scuffle unhappily is begun between some of the dukes footmen , and not a few of the more unadvised and adventurous hugonots : which the duke coming to part , was hit with a blow of a stone upon one of his cheeks , which forced him with the loss of some blood to retire again . provoked with which indignity , his followers , being two companies of lances , charge in upon them with their fire-looks , kill sixty of them in the place , and force the rest for preservation of their lives into several houses . this accident is by the hugonots given out to be a matter of design ; the execution done upon those sixty persons , must be called a massacre ; and in revenge thereof , the kingdom shall be filled with blood and rapine , altars and images defaced , monasteries ruined and pulled down , and churches bruitishly polluted . the queen had so long juggled between both parties , that now it was not safe for her to declare for either . upon which ground she removed the court to fountain-bleau , and left them to play their own games , as the dice should run : the presence of the king was looked upon as a matter of great importance , and either party laboured to get him into their power . the city of orleance more especially was aimed at by the prince of conde , as lying in the heart of the kingdom , rich , large and populous , sufficiently inclined to novelty and innovations ; and therefore thought the fittest stage for his future actings . being thus resolved , he first sends d' andelot with some forces to possess the town , and posts himself towards fountain-bleau with three thousand horse . but the catholick confederates had been there before him , and brought the king off safely to his city of paris : which being signified to the prince as he was on his way , he diverts toward orleance , and came thither in a luckie hour to relieve his friends : which having seized upon one of the gates , and thereby got possession of that part of the city , was in apparent danger to be utterly broken by the catholick party , if the prince had not come so opportunely to renew the fight : but by his coming they prevailed , made themselves masters of the city , and handselled their new government with the spoil of all the churches and religious houses , which either they defaced , or laid waste and desolate . amongst which , none was used more coursely then the church of st. crosse , being the cathedral of that city ; not so much out of a dislike to all cathedrals ( though that had been sufficient to expose it unto spoil and rapine ) as out of hatred to the name . upon which furious piece of zeal , they afterwards destroyed all the little crosses which they found in the way between mont-martyr and st. denis , first raised in memory of denis the first bishop of paris , and one that passeth in account for the chief apostle of the gallick nations . . but to proceed : to put some fair colour upon this foul action , a manifest is writ and published ; in which the prince and his adherents signifie to all whom it might concern , that they had taken arms for no other reason , but to restore the king and queen to their personal liberty , kept prisoners by the power and practice of the catholick lords ; that obedience might be rendred in all places to his majesties edicts , which by the violence of some men had been infringed ; and therefore that they were willing to lay down arms , if the constable , the duke of guise , and the marshal of st. andrews should retire from paris , leaving the king and queen to their own disposing ; and that liberty of religion might be equally tolerated and maintained unto all alike . these false colours were wiped off by a like remonstrance made by the parliament of paris : in which it was declared amongst other things , that the hugonots had first broke those edicts by going armed to their assemblies , and without an officer ; that they had no pretence to excuse themselves from the crime of rebellion , considering they had openly seized on many towns , raised souldiers , assumed the munition of the kingdom , cast many pieces of ordnance and artillery , assumed unto themselves the coyning of money ; and in a word , that they have wasted a great part of the publick revenues , robbed all the rich churches within their power , and destroyed the rest , to the dishonour of god , the scandal of religion , and the impoverishing of the realm . the like answer was made also by the constable and the duke of guise in their own behalf , declaring in the same , that they were willing to retire , and put themselves into voluntary exile , upon condition that the arms taken up against the king might be quite laid down , the places kept against him delivered up , the churches which were ruined restored again , the catholick religion honourably preserved , and an intire obedience rendred to the lawful king , under the government of the king of navar , and the regencie of the queen his mother . nor were the king and queen wanting to make up the breach , by publishing that they were free from all restraint , and that the catholick lords had but done their duty in waiting on them into paris ; that since the catholick lords were willing to retire from court , the prince of conde had no reason to remain at that distance ; that therefore he and his adherents ought to put themselves , together with the places which they had possessed , into the obedience of the king ; which if they did , they should not onely have their several and respective pardons for all matters past , but be from thenceforth looked upon as his loyal subjects , without the least diminution of state or honour . . these paper-pellets being thus spent , both sides prepare more furiously to charge each other . but first the prince of conde , by the aid of the hugonots , makes himself master of the great towns and c●ties of chief importance ; such as were rouen , the parliamentary city of the dukedom of normandy ; the ports of diepe and new-haven ; the cities of angiers , towres , bloise , vendosme , bourges and poictiers ; which last were reckoned for the greatest of all the kingdom , except rouen and paris ; after which followed the rich city of lyons , with that of valence in the province of daulphiny , together with almost all the strong places in gascoigne and languedock , provinces in a manner wholly hugonot , except tholouse , bourdeaux , and perhaps some others . but because neither the contributions which came in from the hugonots , though they were very large , nor the spoil and pillage of those cities which they took by force , were of themselves sufficient to maintain the war ; the prince of conde caused all the gold and silver in the churches to be brought unto him , which he coyned into money . they made provision of all manner of artillery and ammunition which they took from most of the towns , and laid up in orleance , turning the covent of the franciscans into a magazine , and there disposing all their stores with great art and industry . the catholicks on the other side drew their forces together , consisting of horse and six thousand foot , most of them old experienced souldiers , and trained up in the war against charles the fifth . the prince had raised an army of an equal number , that is to say , three thousand horse , and seven thousand foot ; but , for the most part , raw and young souldiers , and such as scarcely knew how to stand to their arms : and yet with these weak forces he was grown so high , that nothing would content him but the banishment of the constable , the cardinal of lorrain , and the duke of guise ; free liberty for the hugonots to meet together for the exercise of their religion in walled towns ; cities and churches to be publickly appointed for them ; the holding of the towns which he was presently possessed of as their absolute lord , till the king were out of his minority , which was to last till he came to the age of two and twenty . he required also that the popes legate should be presently commanded to leave the kingdom ; that the hugonots should be capable of all honours and offices ; and finally , that security should be given by the emperour , the catholick king , the queen of england , the state of venice , the duke of savoy , and the republick of the switzers , by which they were to stand obliged , that neither the constable nor the duke of guise should return into france , till the king was come unto the age before remembred . . these violent demands so incensed all those which had the government of the state , that the prince and his adherents were proclaimed traytors , and as such to be prosecuted in a course of law , if they laid not down their arms by a day appointed . which did as little benefit them , as the proposals of the prince had pleased the others . for thereupon the hugonots united themselves more strictly into a confederacie to deliver the king , the queen , the kingdom , from the violence of their opposites ; to stand to one another in the defence of the edicts , and altogether to submit to the authority of the prince of conde , as the head of their union : publishing a tedious declaration with their wonted confidence , touching the motives which induced them to this combination . this more estranged the queen from them then she was at first ; and now she is resolved to break them by some means or other , but rather to attempt it by wit then by force of arms : and to this end she deals so dexterously with the constable and the duke of guise , that she prevailed with them to leave the court , and to prefer the common safety of their country before their own particular and personal greatness : which being signified by letters to the prince of conde , he frankly offered under his hand , that whensoever these great adversaries of his were retired from the court ( which he conceived a matter of impossibility to perswade them to ) he would not onely lay down arms , but quit the kingdom . but understanding that the constable and the duke had really withdrawn themselves to their country-houses , devested of all power bo●h in court and council , he stood confounded at the unadvisedness and precipitation of so rash a promise as he had made unto the queen . for it appeared dishonourable to him not to keep his word , more dangerous to relinquish his command in the army , but most destructive to himself and his party to dissolve their forces , and put himself into a voluntary exile , not knowing whither to retreat . at which dead lift he is refreshed by some of his calvinian preachers with a cordial comfort . by which learned casuists it was resolved for good divinity , that the prince having undertaken the maintenance of those who had imbraced the purity of religion , and made himself by oath protector of the word of god , no following obligation could be of force to make him violate the first . in which determining of the case , they seemed to have been guided by that note in the english bibles , translated and printed at geneva , where in the margine to the second chapter of st. matthews gospel , it is thus advertised : viz. that promise ought not to be kept , when gods honour and the preaching of the truth is hindred ; or else it ought not to be broken . they added , to make sure work of it ( at the least they thought so ) that the queen had broken a former promise to the prince , in not bringing the king over to his party , as she once assured him ; and therefore that he was not bound to keep faith with her , who had broke her own . . but this divinity did not seem sufficient to preserve his honour ; another temperament was found by some wiser heads , by which he might both keep his promise , and not leave his army . by whose advice it was resolved , that he should put himself into the power of the queen , who was come within six miles of him with a small re●inue , onely of purpose to rec●ive him ; that having done his duty to her , he should express his readiness to forsake the kingdom , as soon as some accord was settled ; and that the admiral , d' andelot , and some other of the principal leaders , should on the sudden shew themselves , forcibly mount him on his horse , and bring him back into the army . which lay-device , whether it had more cunning or less honesty then that of the cabal of divines , it is hard to say : but sure it is , that it was put in execution accordingly ; the queen thereby deluded , and all the hopes of peace and accommodation made void and frustrate . but then a greater difficulty seized upon them . the king had re-inforced his army by the accession of ten cornets of german horse , and six thousand switz . the princes army rather diminished then increased , and , which was worse , he wanted money to maintain those forces which he had about him ; so that being neither able to keep the field for want of men , nor keep his men together for want of money , it was resolved that he must keep his men upon free-quarter in such towns and cities as followed the fortune of his side , till he was seconded by some strength from england , or their friends in germany . the queen of england had been dealt with ; but she resolved not to engage on their behalf , except the port of havre-de-grace , together with the town of diepe were put into her hands , and that she might have leave to put a garrison of english into rouen it self . which proposition seemed no other to most knowing men , then in effect to put into her power the whole dukedom of normandy , by giving her possession of the principal city , and hanging at her girdle the two keys of the province , by which she might enter when she pleased with all the rest of her forces . but then the ministers being advised with , who in all publick consultations were of great authority , especially when they related unto cases of conscience ; it was by them declared for sound doctrine , that no consideration was to be had of worldly things , when the maintenance of coelestial truths , and the propagation of the gospel was brought in question ; and therefore that all other things were to be contemned , in reference to the establishment of true religion , and the freedom of conscience . according to which notable determination , the seneschal of rouen , and the young visdame of chartres are dispatched to england ; with whom it was accorded by the queens commissioners , that the queen should presently supply the prince and his confederates with monies , arms and ammunition ; that she should aid him with an army of eight thousand foot , to be maintained at her own pay , for defence of normandy ; and that for her security , in the way of caution , the town of new haven , ( which the french call havre-de-grace , as is before said ) should be forthwith put into her hands , under a governour or commander of the english nation ; that she should place a garrison of two thousand english in the city of rouen , and a proportionable number in the town of diepe ; but the chief governours of each to be natural french. which covenants were accordingly performed on both sides , to the dishonour of the french , and the great damage and reproach of the realm of england , as it after proved . for so it was , that the prince of conde being forced to disperse his souldiers , and to dispose of them in such manner as before was noted , the king being master of the field , carryed the war from town to town , and from place to place ; and in that course he speeds so well , as to take in the cities of angiers , tours , bloise , poictiers , and bourges , with divers others of less note ; some of which were surrended upon composition , some taken by assault , and exposed to spoil . and now all passages being cleared , and all rubs removed , they were upon the point of laying siege to the city of orleance , when at the queens earnest sollicitation , they changed that purpose for the more profitable expedition to the king and kingdom . normandy was in no small danger of being wilfully betrayed into the hands of the english , who therefore were to be removed , or at the least to be expulsed out of rouen before the kings army was consumed in actions of inferiour consequence . the issue of which war was this , that though the english did brave service for defence of the city , and made many gallant attempts for relief thereof by their men and shipping from new-haven ; yet in the end the town was taken by assault , and for two days together made a prey to the souldiers . the joy of the royalists for the reduction of this great city to the kings obedience , was much abated by the death of the king of navar , who had unfortunately received his deaths wound in the heat of the seige , and dyed in the forty fourth year of his age , leaving behind him a young son called henry , who afterward succeeded in the crown of france . and on the contrary , the sorrow for this double loss was much diminished in the prince of conde and the rest of his party , by the seasonable coming of four thousand horse and five thousand foot , which monsieur d' andelot with great industry had raised in germany , and with as great courage and good fortune had conducted safely to the prince . . by the accession of these forces , the hugonots are incouraged to attempt the surprizing of paris ; from which they were disswaded by the admiral , but eagerly inflamed to that undertaking by the continual importunity of such preachers as they had about them . repulsed from which with loss both of time and honour , they were encountred in a set battel near the c●ty of dreux , in the neighbouring province of le beausse . in which battel their whole army was overthrown , and the prince of conde taken prisoner ; but his captivity sweetned by the like misfortune which befel the constable , took prisoner in the same battel by the hands of the admiral ; who having drawn together the remainder of his broken army , retires towards orleance , and leaving there his brother d' andelot with the foot to make good that city , takes with him all the german horse , and so goes for normandy , there to receive such monies as were sent from england . but the monies not coming at the time , by reason of cross windes and tempestuous weather , the germans are permitted to spoil and plunder in all the parts of the country , not sparing places either profane or sacred , and reckoning no distinction either betwixt friends or enemies . but in short time the seas grew passable , and the monies came ( an hundred and fifty thousand crowns according to the french account ) together with fourteen pieces of cannon , and a proportionable stock of ammunition ; by which supply the germans were not onely well paid for spoiling the country , but the admiral was thereby inabled to do some good service , from which h● had been hindred for want of cannon . in the mean time the duke of guise had laid siege to orleance , and had reduced it in a manner to terms of yeilding , where he was villanously murdred by one poltrot , a gentleman of a good family and a ready wit ; who having lived many years in spain , and afterward imbracing the calvinian doctrines , grew into great esteem with beza and the rest of the consistorians , by whom it was thought fit to execute any great attempt . by whom commended to the admiral , and by the admiral excited to a work of so much merit , he puts himself without much scruple on the undertaking ; entreth on the kings service , and by degrees became well known unto the duke . into whose favour he so far insinuated , that he could have access to him whensoever he pleased ; and having gained a fit opportunity to effect his purpose , dispatched him by the shot of a musket laden with no fewer then three bullets , in the way to his lodging . . this murder was committed on feb. . an . . and being put to the rack , he on the rack confessed upon what incentives he had done the fact . but more particularly he averred , that by the admirall he was promised great rewards , and that he was assured by beza , that by taking out of the world such a great persecutor of the gospel , he could not but exceedingly merit at the hands of almighty god. and though both beza and the admiral endeavoured by their manifests and declarations to wipe off this stain ; yet the confession of the murtherer , who could have no other ends in it then to speak his conscience , left most men better satisfied in it , then by both their writings . but as it is an ill wind which blows no body good , so the assassinate of this great person , though very grievous to his friends , served for an introduction to the peace ensuing . for he being taken out of the way , the admirall engaged in normandy , the constable prisoner in the city , and the prince of conde in the camp ; it was no hard matter for the queen to conclude a peace upon such terms , as might be equall to all parties . by which accord it was concluded , that all that were free barons in the lands and castles which they were possessed of , or held them of no other lord then the king himself , might freely exercise the reformed religion in their own jurisdictions ; and that the other which had not such dominions might doe the same in their own houses and families only , provided that they did not the same in towns and cities : that in every province certain cities should be assigned , in the suburbs whereof the hugonots might have the free exercise of their religion : that in the city of paris , and in all other towns and places whatsoever , where the court resided , no other religion should be exercised but the roman catholick ; though in those cities every man might privately enjoy his conscience without molestation : that those of the reformed religion should observe the holy days appointed in the roman kalendar , and in their marriages the rites and constitutions of the civil law ; and finally , that a general pardon should be granted to all manner of persons , with a full restitution to their lands and liberties , their honors , offices and estates . which moderation or restriction of the edict of ianuary , did much displease some zealous hugonots , but their preachers most ; who as they loved to exercise their gifts in the greatest auditories , so they abominated nothing more then those observances . . after this followed the reduction of new-haven to the crown of france , and the expulsion of the english out of normandy ; the prince of conde , and some other leading men of the hugonot faction , contributing both their presence and assistance to it ; which had not been so easily done , had not god fought more against the english , then the whole french armies : for by cross winds it did not only hinder all supplyes from coming to them , till the surrendry of the town ; but hastened the surrender by a grievous pestilence , which had extreamly wasted them in respect of number , and miserably dejected them in point of courage . and yet the anger of god did not stay here neither , that plague being carried into england at the return of the soldiers , which raged extreamly both in london and most parts of the realme , beyond the precedent and example of former ages . it was on the of iuly , an . , that new-haven was yielded to the french , that being the last day of the first war which was raised by the hugonots , and raised by them on no other ground , but for extorting the free exercise of their religion by force of arms , according to the doctrine and example of the mother-city . in the pursuit whereof , they did not only with their own hands ruinate and deface the beauty of their native country , but gave it over for a prey to the lust of strangers . the calling in of the english to support their faction , whom they knew well to be the antient enemies of the crown of france , and putting into their hands the chief strength of normandy , of whose pretensions to that dukedome they could not be ignorant ; were two such actions of a disloyal impolitick nature , as no pretence of zeal to that which they called the gospel , could either qualifie or excuse . nor was the bringing in of so many thousand german souldiers of much better condition , who though they could pretend no title to the crown of france , nor to any particular province in it , were otherwise more destructive to the peace of that country , and created far more mischief to the people of it , then all the forces of the english ; for being to be maintained on the pay of the hugonots , and the hugonots not being able to satisfie their exorbitant arrears , they were suffered to waste the country in all parts where they came , and to expose the whole kingdom , from the very borders of it toward germany , to the english chanell , unto spoyle and rapine ; so that between the hugonots themselves on the one side , and these german souldiers on the other , there was nothing to be seen in most parts of the kingdom , but the destruction of churches , the profanation of altars , the defacing of images , the demolishing of monasteries , the burning of religious houses , and even the digging up of the bones of the dead , despitefully thrown about the fields and unhallowed places . . but this first was only raked up in the embers , not so extinguished by the articles of the late agreement , but that it broke out shortly into open flames ; for the hugonots pressing hard for the performance of the edict of ianuary , and the romanists as earnestly insisting on some clauses of the pacification ; the whole realm was filled in a manner with such fears and jealousies , as carryed some resemblance of a war in the midst of peace . the hugonots had some thoughts of surprising lyons , but the plot miscarryed : they practised also upon narbonne , a chief city of languedock , and openly attempted the popes town of avignion ; but were prevented in the one , and suppressed in the other . a greater diffidence was raised against them by the unseasonable zeal of the queen of navar , who not content with setling the reformed religion in the country of berne , when she was absolute and supreme , suffered the catholicks to be infested in her own provinces which she held immediately of the crown ; insomuch that at pamiers the chief city of the earldom of foix , the hugonots taking offence at a solemn procession held upon corpus christi day , betook themselves presently to arms ; and falling upon those whom they found unarmed , not onely made a great slaughter amongst the church-men , but in the heat of the same fury burnt down their houses . which outrage being suffered to pass unpunished , gave both encouragement and example to some furious zealots to commit the like in other places , as namely at montaban , gaelion , rodez , preieux , valence , &c. being all scituate in those provinces in which the hugonots were predominant for power and number . but that which most alarmed the court , was a seditious pamphlet , published by a native of orleance ; in which it was maintained ( according to the calvinian doctrines ) that the people of france were absolved from their allegiance to the king then reigning , because he was turned an idolater . in which reason it is lawful also to kill him , as opportunity should be offered . which doctrine being very agreeable unto some designs which were then every where in agitation amongst the hugonots , was afterward made use of for the justifying of the following wars , when the opinion grew more general , and more openly maintained both from press and pulpit . . the catholicks on the other side began to put themselves into a posture of arms , without so much as taking notice of those misdemeanors ; which they seemed willing to connive at , not so much out of any inclinations which they had in themselves , but because they found it not agreeable to the will of the court , where such dissimulations were esteemed the best arts of government . the catholick king had sent the duke of alva with a puissant army , to reduce the low countries to obedience , where the calvinians had committed as great spoils and rapines as any where in france or scotland . this army being to pass in a long march near the borders of france , gave a just colour to the king to arm himself ; for fear lest otherwise the spaniards might forget their errand , and fall with all their forces into his dominions . to this end he gives order for a levy of six thousand switz , which he caused to be conducted through the heart off the kingdom , and quartered them in the isle of france , as if they were to serve to a guard for paris , far enough off from any of those parts and provinces by which the spaniards were to pass . but this gave such a jealousie to the heads of the hugonots , that they resorted to chastillion to consult with the admiral . by whose advice it was resolved , that they must get the king and queen into their power , and make such use of both their names , as the catholicks had made of them in the former war. this to be done upon the sudden , before the opening of a war , by the raising of forces , should render the surprize impossible , and defeat their purposes . the king and queen lay then at monceux , an house of pleasure within the territory of byre in champaigne , not fearing any the least danger in a time of peace , and having the switz near enough to secure their persons against any secret machinations . and thereupon it was contrived , that as many horse as they could raise in several places , should draw together at rosay , not far from monceux , on the of september ; that they should first surprize the king , the queen , and her younger sons , and then fall in upon the switz , who being quartered in several places , and suspecting nothing less then the present danger , might very easily be routed ; and that being done , they should possess themselves of paris , and from thence issue out of all mandates which concerned the government both of church and state. some hugonots which afterwards were took in gascoyne , and by the marshal of monluck were exposed to torture , are said to have confessed upon the rack , that it was really intended to kill the king , together with the queen and the two young princes ; and having so cut off the whole royal line , to set the crown upon the head of the prince of conde . but charity and christianity bids me think the contrary , and to esteem of this report as a popish calumny , devised of purpose to create the greater hatred against the authors of those wars . . but whether it were true or not , certain it is , that the design was carryed with such care and closeness , that the queen had hardly time enough to retire to meux , a little town twelve leagues from paris , before the whole body of the hugonots appeared in sight ; from whence they were with no less difficulty conducted by the switz ( whom they had suddenly drawn together ) to the walls of paris ; the switz being charged upon the way by no fewer then eleven hundred horse , and d' andelot in the head of one of the parties ; but gallantly making good their march , and serving to the king and the royal family for a tower or fortress ; no sooner were they come to paris , but the hugonots take a resolution to besiege the city before the kings forces could assemble to relieve the same . to which end they possessed themselves of all the passes upon the river by which provisions came into it , and burned down all the wind-mills about the town , which otherwise might serve for the grinding of such corn as was then within it . no better way could be devised to break this blow , then to entertain them with a parley for an accommodation , not without giving them some hope of yeilding unto any conditions which could be reasonably required . but the hugonots were so exorbitant in their demands , that nothing would content them , but the removing of the queen from publick government ; the present disbanding of the kings forces ; the sending of all strangers out of the kingdom ; a punctual execution of the kings edict of ianuary ; liberty for their ministers to preach in all places , even in paris it self ; and finally , that calice , metz and havre-de-grace might be consig●ed unto them for towns of caution ; but in plain truth , to serve them for the bringing in of the english and germans when their occasion so required . the treaty notwithstanding was continued by the queen with great dexterity , till the king had drawn together sixteen thousand men , with whom the constable gives battel to the enemy on the of november , compels them to dislodge , makes himself master of the field , but dyed the next day after , in the eightieth year of his age , having received his deaths wound from the hands of a switz , who most unmanfully shot him when he was not in condition to make any resistance . . in the mean time the city of orleance was surprised by the hugonots , with many places of great importance in most parts of the realm ; which serving rather to distract then increase their forces , they were necessitated to seek out for some forraign aid . not having confidence enough to apply themselves to the queen of england , whom in the business of newhaven they had so betrayed , they send their agents to sollicite the elector palatine , and prevailed with him for an army of seven thousand horse , and four thousand foot , to which the miserable country is again exposed . encouraged with which great supplies , they laid siege to chartres , the principal city of la beaue , the loss whereof must of necessity have subjected the parisians to the last extremities . the chief commanders in the kings army were exceeding earnest to have given them battel , thereby to force them from the siege . but the queen not willing to venture the whole state of the kingdom upon one cast of the dice , especially against such desperate gamesters who had nothing to lose but that which they carryed in their hands , so plyed them with new offers for accommodation , that her conditions were accepted , and the germans once again disbanded , and sent back to their country . during which broyls , the town of rochel strongly s●ituated on a bay of the ocean , had declared for the hugonots , and as it seems had gone so far , that they had left themselves no way to retreat . and therefore when most other places had submitted to the late accord , the rochellers were resolved to stand it out , and neither to admit a garrison , nor to submit to any governour of the kings appointment ; in which rebellious obstinacy they continued about sixty years , the town being worthily esteemed for the safest sanctuary , to which the hugonots retired in all times of dange● , and most commodious for the letting in of a forraign army , when they found any ready to befriend them in that cause and quarrel . the standing out of which town in such obstinate manner , not only encouraged many others to doe the like , but by the fame thereof drew thither both the admiral and the prince of conde , with many other gentlemen of the hugonot faction , there to consult about renewing of the war which they were resolved on . to whom repaired the queen of navarre with the prince her son , then being but fifteen years of age , whom she desired to train up in that holy war , upon an hope that he might one day come to be the head of that party , as he after was . and here being met , they publish from hence two several manifests ; one in the name of all the hugonots in general , the other in the name of that queen alone ; both tending to the same effect , that is to say , the putting of some specious colour upon their defection , and to excuse the breaking of the peace established , by the necessity of a warre . . this rapture so incensed the king and his council , that they resolved no longer to make use of such gentle medicines as had been formerly applyed in the like distempers ; which resolution was the parent of that terrible edict by which the king doth first revoke all the former edicts which had been made during his minority in favour of the reformed religion ; nullifying more particularly the last capitulations , made only in the way of provision to redress those mischiefs for which no other course could be then resolved on . and that being done , it was ordained and commanded , that the exercise of any other religion then the roman catholick ( ever observed by him and the king his predecessors ) should be prohibited , and expresly forbidden , and interdicted in all places of the kingdom ; banished all the calvinist ministers and preachers out of all the towns and places under his dominion , and within fifteen days upon pain of death to avoid the realm ; pardoned through special grace all things past in matters of religion , but requiring for the future under pain of death a general conformity to the rites of the catholick church ; and finally ordained that no person should be admitted to any office , charge , dignity , or magistracy whatever , if he did not profess and live conformable in all points to the roman religion . and for a preamble hereunto , the king was pleased to make a long and distinct narration of the indulgence he had used to reduce the hugonots to a right understanding , and of the ill requital they had made unto him , by the seditions and conspiracies which they raised against him ; their bringing in of forraign forces , and amongst others the most mortal enemies of the french nation , putting into their hands the strongest places and most flourishing parts of the kingdom , to the contempt of his authority , the despising of his grace and goodness , and the continual disquieting of his dominions , and the destruction of his subjects . to counter-poise which terrible edict , the princes and other leaders of the hugonots which were then at rochel , entred into a solemn covenant or association , by which they bound themselves by oath to persevere till death in defence of their religion , never to lay down arms , or condescend to any agreement without the general consent of all the commanders ; and not then neither , but upon sufficient security for the preservation of their lives , and the enjoying of that liberty of conscience for which they first began the war. . but the admiral well knowing that the business was not to be carried by oaths and manifests , and that they wanted mony to proceed by arms , advised the rochellers to send their navy to the sea , which in a time when no such danger was expected , might spoyle and pillage all they met with , and by that means provide themselves of mony , and all other necessaries to maintain the war. which counsel took such good effect , that by this kind of piracy they were enabled to give a fair beginning to this new rebellion ; for the continuance whereof , it was thought necessary to sollicite their friends in germany , to furnish them with fresh recruits of able men , and queen elizabeth of england for such sums of money as might maintain them in the service . and in the first of these designs there appears no difficulty ; the inclination of the prince elector , together with the rest of the calvinian princes , and imperial cities , were easily intreated to assist their brethren of the same religion . and the same spirit governed many of the people also , but on different grounds ; they undertaking the imployment upon hope of spoil , as mercenaries , serving for their pay , but more for plunder . in england their desires were entertained with less alacrity , though eagerly sollicited by odet bishop of beauvais , a younger brother of the admiral ; who having formerly been raised to the degree of a cardinal , therefore called most commonly the cardinal of chastillon , had some years since renounced his habit and religion , but still kept his titles . by the continual sollicitation of so great an advocate , and the effectual interposing of the queen of navar , elizabeth was perswaded to forget their former ingratitude , and to remember how conducible it was to her personal interest to keep the french king exercised in perpetual troubles ; upon which reason of state she is not onely drawn to accommodate the hugonots with ships , corn , arms and ammunition , but to supply them with a hundred thousand crowns of ready money for the maintaining of their army , consisting of fourteen thousand germans , and almost as many more of the natural french. and yet it was to be believed , that in all this she had done nothing contrary to the league with france , which she had sworn not long before ; because , forsooth , the forces of the hugonots were raised to no other end but the kings mere service , and the assistance of the crown against the enemies of both , and the professed adversaries of the true religion . but neither this great lone of money , nor that which they had got by robbing upon the seas , was able to maintain● war of so long continuance . for maintainance whereof , they were resolved to sell the treasures of the churches in all such provinces as they kept under their command ; the queen of navar ingaging her estate for their security , who should adventure on the purchase . . i shall not touch on the particulars of this war● which ended with the death of the prince of conde in the battel of iarnar ; the rigorous proceedings against the admiral , whom the king caused to be condemned for a rebel , his lands to be confiscated● his houses plundred and pulled down , and himself executed in effigie ; the loss of the famous battel of mont-contour by the hugonots party anno , which forced them to abandon all their strong holds , except rochel , angoulesme , and st. iean●d angeli , and finally to shut themselves up within rochel onely ; after which followed such a dissembled reconciliation between the parties , as proved more bloudy then the war : the sudden and suspected death of the queen of navar , the marriage of the prince her son with the lady margaret one of the sisters of the king ; the celebrating of the wedding in the death of the admiral on st. bartholomews day , and the slaughter of thirty thousand men within few days after ; the reduction of the whole kingdom to the kings obedience , except the cities of nismes , montauban and rochel onely ; the obstinate standing out of rochel , upon the instigation of such preachers as fled thither for shelter , and the reduction of it by the duke of anjon to the last extremity ; the raising of the siege , and the peace ensuing , on the election of that duke to the crown of poland ; the resolution of the hugonots to renew the war , as soon as he had left the kingdom ; and their ingaging in the same , on the kings last sickness . in all which traverses of state there is nothing memorable in reference to my present purpose , but onely the conditions of the pacification which was made at the siege of rochel ; by which it was accorded between the parties on the of iuly , anno , that all offences should be pardoned to the said three cities , on their submission to the king ; and that it should be lawful for them to retain the free exercise of their religion , the people meeting in the same unarmed , and but few in number● that all the inhabitants of the said three cities should be obliged to observe , in all outward matters ( except baptism and matrimony ) the rites and holy-days of the church ; that the use of the catholick religion should be restored in the said cities and all other places , leaving unto the clergy and religious persons their houses , profits , and revenues ; that rochel should receive a governour of the kings appointment , ( but without garrison ) renounce all correspondencies and confederacies with forreign princes , and not take part with any of the same religion against the king ; and finally , that the said three towns should deliver hostages for the performance of the articles of the present agreement , to be changed at the end of every three months , if the king so pleased : it was also condescended to in favour of particular persons , that all lords of free ▪ mannors throughout the kingdoms , might in their own houses lawfully celebrate marriage and baptism , after their own manner , provided that the assembly exceeded not the number of ten ; and that there should be no inquisition upon mens consciences , liberty being given to such as had no minde to abide in the kingdom , that they might sell their lands and goods , and live where they pleased . . such were the actings of the french calvinians , as well by secret practices as open arms , during the troublesome reign of francis the second and charles the ninth , and such their variable fortunes according to the interchanges and successes of those broken times , in which , for fifteen years together , there was nothing to be heard but wars and rumours of wars ; short intervals of peace , but such as generally were so full of fears and jealousies , that they were altogether as unsafe as the wars themselves . so that the greatest calm of peace , seemed but a preparation to a war ensuing ; to which each party was so bent , that of a poyson it became their most constant food . in which distraction of affairs dyed king charles the ninth , in the ●ive and twentieth year of his age , and fourteenth of his reign , leaving this life at paris on the of may , anno . he had been used for some months to the spitting of bloud , which brought him first into a feaver , and at last to his grave , not without some retaliation of the heavenly justice , in punishing that prince by vomiting up the bloud of his body natural , which had with such prodigious cruelty exhausted so much of the best bloud of the body politick . after whose death , the crown descended upon henry the new king of poland , who presently upon the news thereof forsook that kingdom , and posted with all speed to venice , and from thence to france , where he was joyfully received by all loyal subjects . at his first coming to the crown , he resolved to put an end to those combustions which had so often inflamed his kingdom , and extinguish all those heats which had exasperated one party against another ; that he might sit as umpire or supreme moderator of the present differences , and draw unto himself an absolute soveraignty over both alike : which to effect , he resolves to prosecute the war so coldly , that the hugonots might conceive good hopes of his moderation ; but still to keep the war on foot , till he could finde out such a way to bring on the peace , as might create no suspition of him in the hearts of the catholicks . by which means hoping to indulge both parties , he was perfectly believed by none , each party shewing it self distrustful of his inclinations , and each resolving to depend on some other heads . . about this time , when all men stood amazed at these proceedings of the court , the state began to swarm with libels and seditious pamphlets , published by those of the hugonot faction , full of reproach , and fraught with horrible invectives , not onely against the present government , but more particularly against the persons of the queen and all her children . against the authors whereof , when some of the council purposed to proceed with all severity , the queen-mother interposed her power , and moderated by her prudence the intended rigors ; affirming , as most true it was , that such severity would onely gain the greater credit to those scurrilous pamphlets , which would otherwise vanish of themselves , or be soon forgotten . amongst which pamphlets , there was none more pestilent then that which was composed in the way of a dialogue , pretending one ●usebius philadelphus for the author of it . buchanan buildin● first upon calvins principles , had published his seditious pamphlet de jure regni apud scotos , together with that scurrilous and infamous libel which he called the detection , repleat with nothing but reproaches of his lawful soveraign . but this eusebius philadelphus , or whosoever he was that masked himself under that disguise , resolved to go beyond his pattern in all the acts of malice , slandering and sedition ; but be out gone by none that should follow after him in those ways of wickedness . two other tracts were published about this time also , both of them being alike mischievous , and tending to the overthrow of all publick government ; but wanting something of the libel in them , as the other had : of these , the one was called vindiciae contra tyrannos , or the rescuing of the people from the power of tyrants ; published under the name of stephanus brutus , but generally believed to be writ by beza , the chief surviving patron of the presbyterians . in which he prostitutes the dignity of the supreme magistrate to the lusts of the people , and brings them under the command of such popular magistrates , as calvin makes to be the conservators of the publick liberty . the other was intituled de jure magistratos in subditos , built on the same grounds , and published with the same intention as the others were . a piece so mischievous in it self , and so destructive of the peace of humane society , that each side was ashamed to own it ; the papists fathering it upon hottoman a french civilian , the presbyterians on hiclerus a romish priest ▪ but it appears plainly by the conference at hampton-court , that it was published by some of the disciplinarians , at whose doors i leave it . . but for eusebius philadelphus , he first defames the king and queen in a most scandalous manner , exposes next that flourishing kingdom for a prey to strangers ; and finally , lays down such seditious maximes , as plainly tend to the destruction of monarchical government . he tells us of the king himself , that he was trained up by his tutors in no other qualities then drinking , whoring , swearing and forswearing , frauds and falsehoods , and whatsoever else might argue a contempt both of god and godliness ; that as the court by the example of the king , so by the example of the court all the rest of the kingdom was brought into a reprobate sence , even to manifest atheism ; and that as some of their former kings were honoured with the attributes of fair , wise , debonaire , well-beloved , &c. so should this king be known by no other name then charles the treacherous . the duke of anjou he sets forth in more ugly colours then he doth the king , by adding this to all the rest of his brothers vices , that he lived in a constant course of incest with his sister the princess margaret , as well before as after her espousal to the king of navar. for the queen-mother he can finde no better names then those of fredegond , brunechild , iezabel , and messalina ; of which the two first are as infamous in the stories of france , as the two latter in the roman and sacred histories . and to expose them all together , he can give the queen-mother and her children ( though his natural princes ) no more cleanly title then that of a bitch-wolfe and her whelps ; affirming , that in luxury , cruelty and perfidiousness , they had exceeded all the tyrants of preceding times a : which comes up close to those irreverent and lewd expressions which frequently occur in calvin , beza , knox , &c. in reference to the two mary's queens of england and scotland , and other princes of that age ; which have been formerly recited in their proper places . . the royal family being thus wretchedly exposed to the publick hatred , he next applyes himself to stir up all the world against them both at home and abroad . and first he laboureth to excite some desperate zealot to commit the like assassinate on the king then reigning , as one bodillus is reported in some french histories to have committed on the person of chilprick one of the last kings of the merovignians , which he commemorates for a noble and heroick action , and sets it out for an example and encouragement to some gallant french-man , for the delivery of his country from the tyranny of the house of valois , b the ruine whereof he mainly drives at in his whole designe . and though he seem to make no doubt of prevailing in it , yet he resolves to try his fortune otherwise if that should fail . and first beginning with their next neighbour the king of spain , he he puts them in remembrance of those many injuries which he and his ancestors had received from the house of valois ; acquaints him with the present opportunity which was offered to him of revenging of tho●e wrongs , and making himself master of the realm of france ; and chalks him out a way how he might effect it ; that is to say , by coming to a present accord with the prince of orange a , indulging liberty of conscience to the belgick provinces , and thereby drawing all the hugonots to adhere unto him : which counsel if he did not like , he might then make the same use of the duke of savoy ( for whom the hugonots in france had no small affection ) * and by bestowing on him the adjoyning regions of lyonoise , d●ulphine and provence , might make himself lord of all the rest without any great trouble . the like temptation must be given to the queen of england , by putting her in minde of her pretences to the crown it self , and shewing how easie a thing it might be for her b to acquire those countries , whose arms and titles she assumed : with like disloyalty he excites the princes of the empire c to husband the advantage which was offered to them , for the recovering of metz , toule and verdun , three imperial cities , by this kings father wrested betwixt fraud and force from charles the fifth , and ever since incorporated with the realm of france . if all which failed , he is resolved to cast himself on the duke of guise , though the most mortal and implacable enemy of the hugonot faction ; and makes a full address to him in a second epistle prefixt before the book it self ; in which he puts him in remembrance of his old pretensions to the crown of france , extorted by hugh capet from his ancestors of the house of loraigne , offereth him the assistance of the hugonot party for the recovery of his rights ; and finally , beseeches him to take compassion of his ruined country d , cheerfully to accept the crown , and free the kingdom from the spoil and tyranny of boyes and women , together with that infinite train of strangers , bawdes and leachers which depend on them : which was as great a master-piece in the art of mischief , as the wit of malice could devise . . as for his doctrines in reference to the common duties between kings and subjects , we may reduce them to these heads , that is to say , . that the authority of kings and supreme magistrates is circumscribed and limited by certain bounds , which if they pass , their subjects are no longer tyed unto their obedience ; that magistrates do exceed those bounds , when either they command such things as god forbiddeth , or prohibit that which he commands ; that therefore they are no longer to be obeyed , if their commands are contrary to the rules of piety or christian charity ; of which the subjects must be thought the most competent judges . . that there were companies and societies of men before any magistrates were set over them ; which magistrates were no otherwise set over them then by common consent ; that every magistrate so appointed was bound by certain articles and conditions agreed between them , which he was tyed by oath to preserve inviolable ; that the chief end for which the people chose a superiour magistrate , was , that they might remain in safety under his protection ; and therefore if such magistrates either did neglect that end , or otherwise infringe the articles of their first agreement , the subjects were then discharged from the bond of obedience ; and that being so discharged from the bond of obedience , it was as lawful for them to take up arms against their king in maintainance of their religion , laws and liberties , if indangered by him , as for a traveller to defend himself by force of arms against thieves and robbers . . that no government can be rightly constituted , in which the grandeur of the prince is more consulted then the weal of the people ; that to prevent all such incroachments on the common liberty , the people did reserve a power of putting a curb upon their prince or supreme magistrates , to hold them in , such as the tribunes were in rome to the senate and consuls , and the ephori to the kings of sparta : that such a power as that of the spartan ephori is vested in the seven electors of the german empire , which gives them an authority to depose the emperour , if they see cause for it ; and that the like may be affirmed of the english parliaments , who oftentimes have condemned their kings , but he knows not whom . . that by the first constitutions of the realm of france , the supreme power was not entrusted to the king , but the three estates ; so that it was not lawful for the king to proclaim a war , or to lay taxes on the people , but by their consent ; that these estates assembled in a common council , did serve instead of eyes and ears to a prudent prince , but to a wicked and ungoverned , for bit or bridle ; and that according to this power they dethroned many of their kings for their lusts , luxuries , cruelty , slothfulness , avarice , &c. that if they proceeded not in like manner with the king then reigning , it was because they had an high esteem ( with scorn and insolence enough ) of his eminent vertues , his piety , justice and fidelity , and the great commendations which was given of his mothers chastity : and therefore finally ( which was the matter to be proved by those factious principles ) that it was altogether as lawful for the french to defend themselves , their laws and liberties , against the violent assault of a furious tyrant ( so he calls their king ) as a traveller by thieves and robbers . which aphorisms he that listeth to consult in the author , may finde them from pag. . to . of the second dialogue , and part . pag. . . but notwithstanding these indignities and provocations , the king resolved to proceed in his former indifferency , hoping thereby to break the hugonots without blows and bloud-shed , and thereby to regain the good opinion of his popish subjects . to which end he was pleased to grant such priviledges to the hugonot faction as they durst not ask , and never had aspired unto in their greatest heats ; which he conceived he had more reason to do in the present pinch , then any of his predecessors had in far less extremities : for the hugonots had not onely brought in a formidable army of switz and germans , under the conduct of prince casimir one of the younger sons of frederick the third then elector palatine , but had also made a fraction in the court it self , by drawing francis duke of alanzon his youngest brother to be head of their party , who brought along with him a great number of romish catholicks , who then past under the name of the male-contents . to break which blow , and free his kingdom from the danger of so great an army , he first capitulates to pay the germans their arrears , amounting to a million and two hundred thousand ducats ; to gratifie prince casimir with the signory of chasteau-thierry in the province of champaigne , with a pension of fourteen thousand crowns , and a command of a hundred lances : to confer the government of picardie with the strong town of perrone on the prince of conde , and settle on his brother the duke of alanzon the provinces of berry , touraine and anjou , together with one hundred thousand crowns of yearly pension , and made him also duke of anjou fo● his greater honour . and then to pacifie and oblige the hugonots ( if such men could be gained or pacified by acts of favour ) he grants unto them by his edict of the of may , that they should peaceably enjoy the exercise of their religion , together with full power for erecting colledges and schools , for holding synods , of celebrating matrimony , and administring the sacraments , with the same freedom as was used by his catholick subjects : that those of the reformed religion should be permitted to execute any places or offices , and enjoy any dignities of what sort soever , without such distinction betwixt them and the rest of that nation , as had been of late times observed : that in each parliament of france a new court should be presently erected , consisting equally of judges and officers of both religions , and they to have the cognizance of all causes which concerned the hugonots : that all sentences past against the admiral , the count of montgomery , and the rest of that party , should be revoked and made null ; and the eight cautionary towns , being all places of great strength and consequence , should remain with the hugonots , till all these articles were confirmed , and the peace concluded . . the passing of this edict gave great scandal to the catholick party , which thereupon was easily united by the duke of guise into a common bond or league for maintainance and defence of their religion , apparently indangered by those large indulgences ; by the first article whereof they bound themselves for the establishment of the law of god in its first estate ; to restore and settle his holy service according to the form and manner of the catholick apostolick roman church ; and to abjure and renounce all errors contrary thereunto . then followed many other articles , relating to the preservation of the kings authority , the maintainance of the common liberties and priviledges of their country ; the mutual defence of one another in defence of this league against all persons whatsoever ; the constancy of their obedience to any one whom they should chuse to be the head of their con●ederacie ; and finally , the prosecuting of all those without exception , who should endeavour to oppose and infringe the same . and for the keeping of this league , they severally and joyntly bound themselves by this following oath , viz. i swear by god the creator ( laying my hand upon the holy gospel ) and under pain of excommunication and eternal damnation , that i enter into this holy catholick league according to the form thereof now read unto 〈◊〉 ●nd that i do faithfully and sincerely enter into it with a will either to command or to obey , and serve as i shall be appointed : ●nd i promise upon my life and honour unto the last drop of my bloud never to depart from it , or transgress it , for any command , pre●ence , excuse or occasion , which by any means whatsoever can be represented to me . and as the hugonots had pu● themselves under the protection of the queen of england , and called the ●●●mans to their aid ; so they resolved according unto this example to put themselves under the patronage of the catholick king , and to call in the forces of the king , pope , and the princes of it●ly , if their occasions so required . the news of which con●ede●acy so amazed the king , that he proceeded not to the performance of those indulgences contained in the e●i●t of the of may , which seemed most odious and offensive in the eyes of the catholicks ; so that both sides being thus ●xa●perated against one another , and each side jealous of the king , the old confusions were revived , the disorders multiplyed , and all things brought into a worse condition then at his first coming to the crown . for though the catholick king had willingly consented to be head of the league , yet to b●●ak ●ff all such dependance as was by that means to be fastned on him by the rest of the leaguers , the french king findes himself necessitated to assume that honour to himself . and thereupon , in the assembly held at blois , having in vain tryed many ways to untie this knot , he publickly declared himself to be the principal head and protector of it , with many specious protestations that he would spend his last breath in a cause so glorious , as the reducing of his people unto one religion : which as it raised many jealousies in the mindes of the hugonots , so it begot no confidence of him in the hearts of their opposites . . hereupon a new war breaks out , and a new peace followeth , by which some clauses in the former edict were restrained and moderated , though otherwise sufficiently advantagious to all those of the reformation ; so as now hoping that all matters were accorded between the parties , the king pretends to betake himself wholly to his private devotions ; falls on the institution of a new order of knighthood , called the order of the holy ghost ; commends his brother for a su●ter to the queen of england , to keep him out of harms way for the time to come ; and finally , failing of the project , procureth his advancement to the dukedom of brabant , and to be made the general-governour of the belgick provinces , which had withdrawn themselves from their obedience to the king of spain . . but in the midst of these devices , the leaders of the hugonots are again in arms , under colour that the former edict had not been observed ; but in plain truth , upon a clear and manifest experience , that peace was the ruine of their party , and that they could not otherwise preserve their power then by open war. the prince of conde seizeth on la fere in picardy , and the king of navar makes himself master by strong hand on the city of cahors ; which draws the king again from his meditations , under which must be covered his retirement from all publick business . but la fere being regained from the prince of conde , the sacking of cahors was connived at , and the breach made up , that so the hugonots might be tempted to consume their forces in the wars of flanders , to which they were invited by their brethren of the belgick provinces , who had called in the duke of anjou against their king. and so long france remained in quiet , as that war continued . but when the duke returned after two or three years , and that there was no hopes of his reverting to so great a charge ; the hugonots wanting work abroad , were furnished with this occasion to break out at home . the catholick league had now layn dormant for some years , none seeming more zealous then the king in the cause of rome . but when it was considered by the duke of guise , and the rest of the league , that the duke of anjou being dead , and the king without any hope of issue , the crown must fall at last to the king of navar ; it was resolved to try all means by which he might be totally excluded from the right of succession . for what hope could they give themselves to preserve religion , when the crown should fall upon the head of an heretick , an heretick relapsed , and therefore made uncapable of the royal dignity by the canon-laws ? of these discourses and designes of the guisian faction , the king of navar takes speedy notice , and prepares accordingly , thinking it best to be before-hand , and not to be taken unprovided when they should come . and to that end , having first cleared himself by a declaration from the crime of heresie , and now particularly from being a relapsed heretick , with many foul recriminations on the house of guise , he sends his agents to sollicite the german princes to come in to aid him against the oppressions of the league , which seemed to aim at nothing but the ruine of the realm of france : which so exasperated those of the guisian faction , that they prevailed by their emissaries with pope sixtus the fifth , to excommunicate the king of navar , and the prince of conde , and to declare them both uncapable of the royal succession , as relapsed hereticks : which he performed in open consistory on the ninth of september , and published the sentence by a special bull within three dayes after . . the french king in the mean time findes himself so intangled in the snares of the league , and such a general defection from him in most parts of the kingdom , that he was forced by his edict of the ninth of iuly , to revoke all former grants and capitulations which had been made in favour of the hugonot party . after which followed a new war ; in which the switz and germans raise great levies for the aid of the hugonots , sollicited thereunto amongst many others by theodore beza ; who by his great eloquence and extraordinary diligence , did prevail so far , that the princes palatine , the count wirtemberge , the count of montbelguard , and the protestant cantons of the switz , agreed to give them their assistance . amongst whom , with the helps which they received from the king of denmark , and the duke of saxony , a mighty army was advanced , consisting of thirty two thousand horse and foot ; that is to say , twelve thousand german horse , four thousand foot , and no fewer then sixteen thousand switz . for whose advance , besides a general contribution made on all the churches of france , the sum of sixty thousand crowns was levyed by the queen of england , and put into the hands of prince casimire before remembred , who was to have the chief command of these forreign forces . these forreign forces made much greater by the accession of eight thousand french which joyned unto them , when they first shewed themselves upon the borders ; of which , two hundred horse and eight hundred foot were raised by the signory of geneva . but before this vast army could come up to the king of navar , the duke of ioyeuse gives him battel near a place called coutrasse ; at which time his whole forces were reduced to four thousand foot , and about two thousand five hundred horse ; with which small army encountred a great power of the duke of ioyeuse , and obtained a very signal victory , there being slain upon the place no fewer then three thousand men , of which the duke of ioyeuse himself was one ; more then three thousand taken prisoners , together with all the baggage , arms and ammunition which belonged to the enemy . after which followed the defeat of the germans by the duke of guise , and the violent proceedings of the leaguers against the king , which brought him to a necessity of joyning with the king of navar , and craving the assistance of his hugonot subjects , whose arms are now legitimated , and made acts of duty . in which condition i shall leave them to their better fortunes ; first taking a survey of the proceedings of the calvinists in the neighbouring germany , passing from thence to the low countries , and after crossing over to the isles of britain . the end of the third book . aerivs redivivvs : or , the history of the presbyterians . lib . iii. containing their positions and proceedings in the higher germany ; their dangerous doctrines and seditions ; their innovations in the church , and alteration of the civil government ; of the belgick provinces , from the year , to the year . . the doctrine of the reformation begun by luther , and pursued by zuinglius , was entertained in many provinces of the higher germany , according as they stood affected to either party , or were transported by the ends and passions of their several princes : but generally at the first they inclined to luther , whose way of reformation seemed less odious to the church of rome , and had the greatest approbation from the states of the empire ; the duke of saxony adhered unto him at his first beginning , as also did the marquess of brandenbourg , the dukes of holsteine , the two northern kings , and by degrees the rest of the german princes of most power and value , except onely those of austria , and the duke of bavaria , the three elector bishops , the duke of cleve , the marquess of baden , and generally all the ecclesiasticks which were not under the command of the lutheran states . the prince electo● palatine came not in to the party , till the year . at which time frederick the second , though scarce warm in his own estate , on which he entred anno ● . took the advantage of the time to reform his churches ; the emperour being then brought low by the change of fortune , and forced not long after to abandon germany . upon the ● of ianuary , he caused divine offices to be celebrated in the mother-tongue , in the chief church of heidelberg , the principal city of the lower palatinate , and the chief seat of his 〈◊〉 . the news whereof encouraged all the rest of the protestant princes to congratulate with him , and to desire him to embrace the confession of ausberge ; to which he read●ly accorded , and setled all things in his countries by the lutheran model , as well for government and doctrine , as for forms of worship . in which condition it continued during the residue of his life , and the short government of otho-henry , who succeeded him in those estates , and was the last of the direct line of the house of bavaria . after whose death , anno , succeeded frederick duke of simmeren , descended from steven palatine of zuidbrook , or bipont , younger son of the emperour rupert : from whom the princes of the other house had delivered their pedigree : which prince succeeding by the name of frederick the third , appeared more favourable to the zuinglian then the lutheran forms , animated thereunto by some ●eedy courtiers , in hope to make a prey of ●lebe and tythes , and other poor remainders of the churches patrimony . . for the advancing of this work , gual●er a very moderate and learned man is desired from zurick , and cheerfully undertakes the service ; in which he prospered so well , that he took off most of the princes from their former opinions , and brought them to conform their judgements in all points of doctrine , to the confession of the switzer or helvetian churches . the discipline of which churches differed at that time from cal●ins platform , as appears clearly by some passages in a letter of bullingers , bearing date decemb. . , when calvin was necessitated to beg some tolerable approbation of his new device . for there it is expresly said , that though a their discipline at zurick , and the rest of the cantons , agreed not in all points with that of the consistory which had been setled at geneva , but was accommodated to the temper of their own dominions ; yet they desired not the subversion of calvins model , which seemed so necessary at that time for the town of geneva , that they advised not to have it altered . but more particularly it appears by beza in the life of calvin , and by the letter of ligerus before remembred , that excommunications were not used in any of the reformed churches , whether they were of lutheran or zuinglian judgement . but scarce had gualter so setled zuinglianism in the church of heidelberg , and those which did depend upon it , when a bold challenger from geneva de●ies them all , and undertakes to prove this proposition in the publick schools , that to a minister assisted with the help of his eldership , doth appertain the power of excommunication by the law of god. hereupon followed that famous disputation in the schools of heidelberg , the substance whereof we finde drawn up in vrsines catechism , from pag. . to pag. . of the english edition . by which it doth appear , that the name of the respondent was george withers a native of england , and that one peter boquine was the moderator ; and therefore withers must be taken to have made the challenge . the theses then maintained by withers , were these two that follow , viz that to the sincere preaching of the word , and the lawful administration of the sacraments , is required an office or power of government in the church . . that a minister with his eldership ought to enjoy and exercise a power of convicting , reproving , excommunicating and executing any part of ecclesiastical discipline , or any offenders whatsoever , even on princes themselves . . the arguments by which the respondent was assaulted , together with the answers which were made unto them , were taken by the pen of vrsine , a divine of heidelberg , who was present at the disputation , and by his means transmitted to the use of the church ; the title of his abstract this , viz. 〈◊〉 arguments assoyled , whereby some in a publi●k disputation held in heidelberg , june . ( dr. peter boquine being moderator , and mr. george withers english man respondent ) endeavoured to abolish ecclesiastical discipline : which arguments and their solutions were taken word for word from the mouth of dr. ursine , at the repetition of this disputation on the next day privately made in colleg. sapient . for further satisfaction , i refer the reader to the book it self , and shall now onely add this note , viz. that as the arguments were not found sufficient to beat down that power which christ had left unto his church for excommunicating scandalous and notori●us sinners ; so neither were the answers strong enough to preserve lay-elders in the possession of a power that belonged not to them . which was in time the issue of the disputation , which afterwards was so hotly followed , between theodore beza on the one side , and dr. thomas erastus , ( whom calvin mentioneth in his epistle to olerianus ) doctor of physick , on the other ; beza evincing the necessity of excommunication in the church of christ , and erastus proving nothing to the contrary , but that lay-elders were not necessary to the exercise of it . which disputation lasted long , and effected little , managed on both sides in printed tractates ; the last of which was that of beza , first published at geneva , reprinted afterwards at london , an. . but in the mean time the genevian discipline was admitted in both palatinates , the country divided into classes and synodical meetings ; those classes subdivided into their presbyteries , and each presbytery furnished with a power of excommunication , and exercising such church-censures as the fact required . but then we are to know withal , that those wise princes being loath to leave too much authority in the hands of the elderships , with whose encroachments on the power of the civil magistrate they were well acquainted , appointed some superiour officers of their own nomination to sit as chief amongst them , without whom nothing could be done ; and they were sure that by them nothing would be done , which either might intrench upon their authority , or their people's liberty . a temperament for which they were beholden to the said erastus , who being a doctor of physick ( as before was noted ) devised this pill to purge presbytery of some popish humours , which secretly lay hid in the body of it . . the like alloy was mixed with the genevian discipline in the churches of hassia , nassaw , and those other petite estates and signories , which make up the confederacie of the wetter●vians . which having once received the doctrine of zuinglius , did shortly after entertain the calvinian elderships , but moderated and restrained in those exorbitancies which the presbyterians actually committed in the realm of scotland , and in most places else subjected unto their authority . but in regard the palatine churches are esteemed as a rule to the rest ( the rest of germany i mean ) in all points of doctrine ; and that the publick catechism thereof is generally reckone● for authentick , not onely in the churches of the higher germany , but in the netherland-churches also ; it will not be amiss to take notice of them in such doctrinal points , in which they come up close to calvin , and the rules of geneva . first therefore taking them for zuinglians in the point of the sacrament , and anti-lutherans in defacing images , abolishing all distinction of fasts and festivals , and utterly denying all set-forms of publick worship ; they have declared themselves as high in maintainance of calvins doctrines touching predestination , grace , free-will , &c. as any sub-lapsarian or supra-lapsarian , which had most cordially espoused that quarrel . for proof whereof , the writings of vrsine and parcus , alsted , piscator , and the rest , professors in the schools of heidelberg , herborne and sedan ( being all within the limits of the higher german● ) might be here produced , did i think it necessary . but these not being the proper cognizances of the presbyterians , and better to be taken by their actings in the synod of dort , then in scattered tractates ; i shall take notice onely of those points of doctrine which are meer genevian , in reference to their opposition to monarchical government ; a doctrine not unwelcome to the zuinglian princes in either germany , because it gives them a fit ground for their justification , not onely for proceeding to reform their churches without leave of the emperour , whom they must needs acknowledge for their supreme lord ; but also for departing from the confession of ausberge , which onely ought to be received within the bounds of the empire . . first then , beginning with vrsine , publick professor for divinity in the chair of heidelberg , he thus instructs us in his commentary on the palatine catechism . albeit ( saith he ) that wicked men sometimes bear rule , and therefore are unworthy of honours ; yet the office is to be distinguished from their persons , and that the man whose vices are to be detested , ought to be honoured for his office , as gods spiritual ordinance : which is a truth so consonant to the holy scriptures , that nothing could be said more piously in so short a position . but then he gives us such a gloss as corrupts the text , telling us in the words next following , that since superiours are to be honoured in respect of their office , it is therefore manifest , that so far onely we must yeild obedience unto their commands , as they exceed not in the same the bounds of their offices . which plainly intimates , that if princes be at any time transported beyond the bounds of their offices , of which the people and their popular magistrates are the onely judges , the subjects are not bound to yeild obedience unto their commands , under pretence that they are past beyond their bounds , and have no influence on the people , but onely when they shine within the compass of their proper spheres . . more plainly speaks parcus , who succeeded him both in place and doctrines ; out of whose commentary on the chapter of st. paul's epistle to the romans , the following propositions were extracted by some delegates and divines of oxon , when the unsoundness of his judgement in this particular was questioned and condemned by that university . first then it was declared for a truth undoubted , that bishops and other ministers or pastors in the church of christ , both might and ought , with the consent of their several churches , to excommunicate , or give over to the power of satan , their superiour magistrates , for their impiety towards god , and their injustice towards their subjects , if they continued in those errours after admonition , till they gave some manifest signs of their repentance . . that subjects being in the condition of meer private men , ought not without some lawful calling either to take arms to assault a tyrant , before their own persons be indangered ; or to de●end themselves though they be indangered , if by the ordinary magistrates they may be defended from such force and violence . . that subjects being in the condition of meer private men , may lawfully take arms to defend themselves against a tyrant , who violently shall break in upon them as a thief or ravisher , and expedite themselves from the present danger , as against a common thief and robber , when from the ordinary magistrates there appeareth no defence or succour . . that such subjects as are not meerly private men , but are placed in some inferiour magistracy may lawfully by force of arms defend themselves , the common-wealth , the church and the true religion , against the pleasure and command of the supreme magistrate : these following conditions being observed , that is to say , if either the supreme magistrate become a tyrant , practiseth to commit idolatry , or blaspheme gods name ; or that any great and notable injustice be offered to them , as that they cannot otherwise preserve their consciences and lives in safety : conditioned finally , that under colour of religion , and a zeal to iustice , they do not rather seek their private ends then the publick good . and this last proposition being so agreeable to calvins doctrines , he flourisheth over , and inforceth with those words of trajan , which before we cited out of buchan , when he required the principal captain of his guard to use the sword in his defence , if he governed well ; but to turn the point thereof against him , if he did the contrary . . building their practice on these doctrines , we finde the palatine princes very forward in aiding the french hugonots against their king upon all occasions . in the first risings of that people , monsieur d' andelot was furnished with five thousand horse , and four thousand foot , most of them being of the subjects of the prince elector , anno , when he had out newly entertained the thoughts of zuinglianism , and had not fully settled the calvinian doctrines . but in the year , when the hugonots were upon the point of a second war , he joyns with others of the german princes in a common ambathe , by which the french king was to be desired , that the preachers of the reformed religion might preach both in paris and all other places of the kingdom without control , and that the people freely might repair to hear them in what numbers they pleased . to which unseasonable demand , the king , though naturally very cholerick , made no other answer , then that he would preserve a friendship and affection for those princes so long as they did not meddle in the affairs of his kingdom , as he did not meddle at all in their estates after which , having somewhat recollected his spirits , he subjoyned these words , with manifest shew of his displeasure , that it concerned him to sollicite their princes to suffer the catholicks to say mass in all their cities . with which nipping answer the ambassadors being sent away , they were followed immediately at the heels by some of the hugonots , who being agents for the rest , prevailed with prince iohn casimir the second son of the elector , to raise an army in defence of the common cause . to which purpose they had already furnished him with a small sum of money , assuring him that when he was come unto their borders , they would pay down one hundred thousand crowns more towards the maintainance of his army . which promises perswading more then the greatest rhetorick , excited him , with many captains and commanders , who for the most part lived upon spoil and plunder , to raise an army of seven thousand horse and four thousand foot , with which they made foul work in france , wasting and spoiling all countries wheresoever they came : for being joyned unto the rest of the hugonots army , they found them brought to such a poor and low condition , that they were not able to advance the least part of that sum which they had promised to provide against their coming . somewhat was raised by way of contribution , to keep them in some present compliance ; and for the rest , they were permitted to pay themselves in the spoil of the country , especially churches , monasteries , and religious houses . but the queen offering termes of peace , none were more forward then these germans to imbrace the offer , and casimir more forward in it then all the rest . the king had offered to disburse a great part of the money which belonged to the souldiers for their pay ; which to those mercenary spirits was too strong a temptation to be resisted or neglected . . these germans were scarcely setled in their several houses , when the hugonots brake out again , and a new army must be raised by the duke of zudibruck ( whom the french call the duke of deuxponts ) a prince of the collateral line to the electoral family ; who upon hope of being as well paid as his cozen casimir , tempted with many rich promises by the heads of the hugonots , and secretly encouraged by some ministers of the queen of england , made himself master of a great and puis●ant army , consisting of eight thousand horse and six thousand foot. with this army he wastes all the country , from the very edge of burgundy to the banks of loire ; crosseth that river , and commits the like outrages in all the provinces which lye between that river and the aquitain ocean . in which action , either with the change of air , the tediousness of his marches , or excessive drinking , he fell into a violent feaver , which put a period to his travails within few days after . nor did this army come off better , though it held out longer : for many of them being first consumed with sickness , arising from their own intemperance , and the delicious lusts of the strumpets of france ; the rest were almost all cut off at the battail of mont-counter , in which they lost two colonels , and twenty seven captains of foot , and all their horse except two thousand , which saved themselves under count lodowick of nassaw . but the love of money prevailed more with them then the fear of death : for within few years after , anno , we finde them entring france again under prince iohn casimir , in company with the young prince of conde , who had sollicited the cause . the army , at that time consisting of eight thousand horse , three thousand french fire-locks , and no fewer then fourteen thousand switz and germane foot , joyned with the hugonots , and a new faction of politicks or male-contents , under the command of the duke of alanzon , who had revolted from his brother ; became so terrible to the king , that he resolved to buy his peace upon any rates . to which end , having somewhat cooled the heats of his brother , he purchaseth the departure of the germane souldiers , by ingaging to pay them their arrears , which came in all to twelve hundred thousand crowns on a full computation : besides the payment of which vast sum , he was to gratifie prince casimir with the siguory of ●has●eau-thierry in the province of champagne , the command of one hundred french lances , and an annual pension of fourteen thousand crowns , as before was said . . in the mean time the flames of the like civil war consumed a great part of flanders , to which the prince elector must bring fewel also : for being well affected to the house of nassaw , and more particularly to the prince of orange , and knowing what encouragements the calvinians in the netherlands had received from them ; he hearkned cheerfully to such propositions as were made to him at the first by count ●odowick his ministers , and after by the agents of the prince himself . but those small forces which he sent , at their first ingaging doing no great service , he grants them such a large supply after the first return of prince casimirs army , anno , as made them up a body of french and germans , consisting of seven thousand foot , and four thousand horse ; with which he sent prince christopher a younger son , to gain experience in the war , and to purchase honour . and though he might have been discouraged by the loss of that army , and the death o● his son into the bargain , from medling further in that quarrel ; yet the calvinian spirit so predominated in his court and counsels , that another army should be raised , and casimir imployed as commander of it , as soon as he could give himself the least assurance that the french required not his assistance . during the languishing of which kingdom between peace and war , the war in flanders grew more violent and fierce then ever , which moved the provinces confederated with the prince of orange to enter into a strict union with the queen of england , who could not otherwise preserve her self from the plots and practices of don iohn of austria , by which he laboured to embroyl her kingdom . by the articles of which league or union , she bound her self to aid them with one thousand horse and five thousand foot ; the greatest part whereof she raised in the dominions of the prince elector , or indeed rather did contribute to the payment of so much money for his army which was drawn together for the service of the prince of orange , as might amount unto that number . and that they might receive the greater countenance in the eye of the world , she sends for casimir into england , where he arrived about the latter end of ianuary , is royally feasted by the queen , rewarded with an annual pension , and in the next year made knight of the garter also . by these encouragements he returns to his charge in the army , which he continued till the calling in of the duke of anjou , and then retired into germany to take breath a while ; where he found such an alteration in the state of affairs , as promised him no great assurance of employment on the like occasion . . for lodowick the fifth succeeding prince elector in the place of his father , and being more inclined to the lutheran forms , did in time settle all his churches on the same foundation on which it had been built by the electors of the former line ; so that it was not to be thought that either he could aid the hugonots , or the belgick calvinists in any of their insurrections against their princes , if either of them possibly could have had the confidence to have moved him in it . but he being dead , and frederick the fourth succeeding , the zuinglian doctrines and the genevian discipline are restored again ; and then prince casimir is again sollicited to raise a greater power then ever for the aid of the french. the catholicks of which realm had joyned themselves in a common league not onely to exclude the king of navar and the prince of cond● from their succession to the crown , but wholly to extirpate the reformed religion . to counterpoise which potent faction , the king of navar and his associates in that cause implored the assistance of their friends in germany , but more particularly the prince elector palatine , the duke of wirtemberge , the count of mombelliard , and the protestant cantons ; who being much moved by the danger threatned unto their religion , and powerfully stirred up by beza , who was active in it , began to raise the greatest army that ever had been sent from thence to the aid of the hugonots : and that the action might appear with some face of justice , it was thought fit to try what they could do towards an atonement , by sending their ambassadors to the court of france before they entred with their forces . but the ambassador of prince casimir carried himself in that imployment with so little reverence , and did so plainly charge the king with the infringing of the edicts of pacification , that the king dismist them all with no small disdain ; telling them roundly , that he would give any man the lye which should presume to tax him of the breach of his promise . this short dispatch hastned the coming in of the army , compounded of twelve thousand german horse , four thousand german foot , sixteen thousand switz , and about eight thousand french auxiliaries which staid their coming on the borders . with which vast army they gained nothing but their own destruction ; for many of them being consumed by their own intemperance , more of them wasted by continual skirmishes with which they were kept exercised by the duke of guise , most of the rest were miserably slaughtered by him near a place called auneaw ( a town of the province of la beausse ) or murthered by the common people , as they came in their way . . such ill success had frederick the fourth in the wars of france , as made him afterwards more careful in engaging in them , until he was therein sollicited on a better ground to aid that king against the leaguers , and other the disturbers of the common peace . nor did some other of the petty princes speed much better in the success of this affair ; the country of montbelguard paying dearly for the zeal of their count , and almost wholly ruined by the forces of the duke of guise . robert the last duke of bouillon , of the house of marke , had spent a great part of his time in the acquaintance of beza , and afterwards became a constant follower of the king of navar , by whom he was imployed in raising this great army of switz and germans , and destined to a place of great command and conduct in it : escaping with much difficulty in the day of the slaughter , he came by many unfrequented ways to the town of geneva ; where , either spent with grief of minde , or toyl of body , he dyed soon after , leaving the signory of sedan to his sister charlot , and her to the disposing of the king of navar , who gave her in marriage , not long after , to the viscount turenne ; but he had first established calvinism both for doctrine and discipline in all the towns of his estate ; in which they were afterwards confirmed by the marriage of henry delatoure viscount of turenne , soveraign of sedan , and duke of bouillon by his former wife , with one of the daughters of william of nassaw prince of orange , a professed calvinian ; the influence of which house , by reason of the great command which they had in the netherlands , prevailed so far on many of the neighbouring princes , that not onely the counties of nassaw and hanaw , with the rest of the confederacy of vetteravia , but a great part of hassia also gave entertainment to those doctrines , and received that discipline , which hath given so much trouble to the rest of christendom . which said , we have an easie passage to the belgick provinces , where we shall finde more work in prosecution of the story , then all the signories and estates of the upper germany can present unto us . . the belgick provinces , subject in former times to the dukes of burgundy , and by descent from them to the kings of spain , are on all sides invironed with france and germany , except toward the west , where they are parted by the intercurrent-ocean from the realm of england , with which they have maintained an ancient and wealthy traffick . being originally in the hands of several princes , they fell at last by many distinct titles to the house of burgundy ; all of them , except five , united in the person of duke philip the good , and those five added to the rest by charles the fifth . from hence arose that difference which appears between them in their laws and customs , as well as in distinct and peculiar priviledges ; which rendred it a matter difficult , if not impossible , to mould them into one estate , or to erect them into an absolute and soveraign , though it was divers times endeavoured by the princes of it . the whole divided commonly into seventeen provinces , most of them since they came into the power of the kings of spain , having their own proper and subordinate governours accountable to their king , as their lord in chief , who had the sole disposal of them , and by them managed all affairs both of war and peace , according to their several and distinct capacities : all of them priviledged so far , as to secure them all ( without a manifest violation of their rights and liberties ) from the fear of bondage . but none so amply priviledged as the province of brabant , to which it had been granted by some well-meaning , but weak prince amongst them , that if their prince or duke ( by which name they called him ) should by strong hand attempt the violation of their ancient priviledges , the peers and people might proceed to a new election , and put themselves under the clyentele or patronage of some juster governour . . the whole estate thus laid together , is reckoned to contain no more in compass then twelve hundred miles ; but is withall so well planted , and extremely populous , that there are numbered in that compass no fewer then three hundred and fifty cities , and great towns equal unto cities ; besides six thousand and three hundred villages of name and note , ( some of them equal to great towns ) not taking in the smaller dorps , and inferiour hamlets . but amongst all the cities and great towns , there were but four which anciently were honoured with episcopal sees , that is to say , the cities of vtrecht , cambray , tournay , and arras ; and of these four , they onely of arras and tournay were naturally subject to the princes of the house of burgundy ; the bishop of cambray being anciently a prince of the empire , and vtrecht not made subject to them till the government of charles the fifth . which paucity of the episcopal sees in so large a territory , subjected some of the provinces to the bishops of leige , some to the jurisdiction of the archbishops of rheims and colen , and others under the authority of the bishops of munster . of which the first were in some sort under the protection of the dukes of burgundy , the three last absolute and independent , not owing any suite or service at all unto them . by means whereof , concernments of religion were not looked into with so strict an eye , as where the bishops are accomptable to the prince for their administration , or more united with and amongst themselves in the publick government . the inconvenience whereof being well observed by charles the fifth , he practised with the pope then being , for increasing the number of the bishopricks , reducing them under archbishops of their own , and modeling the ecclesiastical politie under such a form , as might enable them to exercise all manner of spiritual jurisdiction within themselves , without recourse to any forreign power or prelate but the pope himself . which being first designed by him , was afterwards effected by king philip the second , though the event proved contrary to his expectation . for this enlargement of the number of the sees episcopal , being projected onely for the better keeping of the peace and unity of the belgick churches , became unhappily the occasion of many tumults and disorders in the civil state , which drew on the defection of a great part of the country from that kings obedience . . for so it was , that the reformed religion being entertained in france and germany , did quickly finde an entrance also into such of the provinces as lay nearest to them ; where it found people of all sorts sufficiently ready to receive it . to the increase whereof the emperor charls himself gave no small advantage , by bringing in so many of the switz and german souldiers to maintain his power , either in awing his own subjects , or against the french , by which last he was frequently invaded in the bordering provinces . nor was queen mary of england wanting ( though she meant it not ) to the increasing of their numbers . for whereas many of the natives of france and germany , who were affected zealously to the reformation , had put themselves for sanctuary into england in the time of king edward ; they were all banished by proclamation in the first year of her reign . many of which not daring to return to their several countries , dispersed themselves in most of the good towns of the belgick provinces ( especially in such as lay most neer unto the s●a ) where they could best provide themselves of a poor subsistance . by means whereof , the doctrine of the protestant and reformed churches began to get much ground upon them ; to which the continual intercourses which they had with england , gave every day such great and manifest advantage , that the emperour was fain to bethink himself of some proper means for the suppressing of the inconveniences which might follow on it . and means more proper he found none in the whole course of government , then to increase the number of the former bishopricks , to re-inforce some former edicts which he made against them , and to bring in the spanish inquisition , which he established and confirmed by another edict bearing date april . . which notwithstanding , the professors of that doctrine , though restrained a while , could not be totally suppressed ; some preachers out of germany , and others out of france and england , promoting underhand those tenents , and introducing those opinions , which openly they durst not own in those dangerous times . but when the emperour charles had resigned the government , and that king philip the second , upon some urgent reasons of state had retired to spain , and left the chief command of his belgick provinces to the dutchess of parma , they then began to shew themselves with the greater confidence , and gained some great ones to their side , whom discontent by reason of the disappointment of their several aims had made inclinable to innovation both in church and state. . amongst the great ones of which time , there was none more considerable for power and patrimony , then william of nassaw prince of orange , invested by a long descent of noble ancestors in the county of nassaw , a fair and goodly territory in the higher germany ; possest of many good towns and ample signories in brabant and holland , derived upon him from mary daughter and heir of philip lord of breda , &c. his great grand-fathers grand-mother ; and finally , enriched with the principality of orange in france , accruing to him by the death of his cozen rene ; which gave him a precedencie before all other belgick lords in the court of brussels . by which advantages , but more by his abilities both for camp and counsel , he became great in favour with the emperour charles ; by whom he was made governour of holland and zealand , knight of the order of the fleece ; imployed in many ambassies of weight and moment , and trusted with his dearest and most secret purposes . for rivals in the glory of arms , he had the counts of horne and egmond , men of great prowess in the field , and alike able at all times to command and execute . but they were men of open hearts , not practised in the arts of subtilty and dissimulation , and wanted much of that dexterity and cunning which the other had for working into the affections of all sorts of people . being advanced unto this eminencie in the court , and knowing his own strength as well amongst the souldiers as the common people , he promised to himself the supreme government of the belgick provinces on the kings returning into spain . the disappointment of which hope , obliterated the remembrance of all former favours , and spurred him on to make himself the head of the protestant party , by whose assistance he conceived no small possibility of raising the nassovian family to as great an height as his ambition could aspire to . . the protestants at that time were generally divided into two main bodies , not to say any thing of the anabaptists and other sectaries who thrust in amongst them . such of the provinces as lay toward germany , and had received their preachers thence , embraced the forms and doctrines of the luther●● c●●●ches , in which not onely images had been still retained , ●ogether with set-forms of prayer , kneeling at the communio● , the cross in baptism , and many other laudable ceremonies of the elder times ; but also most of the ancient fasts and f●●tivals of the catholick church , and such a form of eccle●●tical polity , as was but little differing from that of bishops : which forms and doctrines being tolerated by the edicts of paussaw and ausberg , made them less apt to work disturbance in the civil state , and consequently the less obnoxious to the fears and jealousies of the catholick party . but on the other side , such provinces as lay toward france participated of the humour of that reformation which was there begun , modelled according unto calvins platform both in doctrine and discipline . more stomacked then the other , by all those who adhered to the church of rome , or otherwise pretended to the peace and safety of the common-wealth : for the french preachers being more practical and mercurial then the other were , and not well principled in respect of monarchical government , were looked upon as men more likely to beget commotions , and alienate the peoples hearts from their natural governour . and at the first the prince of orange enclined most to the lutheran party , whose forms and doctrines had been setled by his father in the county of nassaw : and for the clear manifestation of the good opinion which he harboured of them , he married anne the daughter of maurice duke elector of saxony , the greatest of the lutheran princes . at which when the dutchess of parma seemed to be displeased , he openly assured her of his adhesion to the catholick cause , and caused his eldest son which he had of that marriage to be baptized according to the prescript of the church of rome ; but underhand promoted for a time the lutheran interest , which he had sucked in as it were with his mothers milk. but it was onely for a time that he so promoted it : for finding the calvinians to be men of another metal , more quick and stirring of themselves , more easily exasperated against their governours , and consequently more fit to advance his purposes ; he made ●imself the great protector of that faction , and spared not to profess himself for such upon all occasions ; insomuch , that being afterwards questioned about his religion by the duke of arescot , he discovered to him his bald head , and told him plainly , th●t there was not more calvism on his head , then there was calvinism in his heart . . but to make way for these designes , there were two obstacles to be removed , without which nothing could be done in pursuance of them . king philip at his going for spain , had left three thousand spanish souldiers ( the onely remainder of those great armies which had served his father and himself against the french ) in garrison upon the borders , under pretence of shutting up the back-door against the french , but generally thought to be left of purpose for a curb to the natives , in case of refractoriness or opposition unto his commands . they must be first removed , and the country cleared of all such rubs as otherwise would have made the way less passable unto private ends . for though the king had put those souldiers under the command of two lords of the netherlands , that is to say , the prince of orange himself , and the count egmont , that they might rather seem to be the natural militia of the country , then a power of strangers ; yet that device did little edifie amongst them : for the two lords , especially the prince of orange , expressed such contentment in the trust and honour which was therein conferred upon them , that they excited the whole country both to move the king before his going , and the governess after his departure to dismiss those souldiers which could not be imposed upon them without breach of their priviledges . to this request the king had given a gratious answer , and promised to remove them within four months after his going into spain ; but secretly gave order to the lady regent to retain them longer , till the new bishops and the inquisition were confirmed amongst them . and she conceived her self so bound to those instructions , and their ●etaining there so necessary for his majesties service , that she delayed time as long as possibly she could : which being observed by those which were of greatest power and credit with the common people , it was resolved that no more contribution should be raised on the several provinces toward the payment of their wages ; and on the other side , the regent was so constant to her resolution , that she took up money upon interest for their satisfaction . but being wearied in the end by the importunity of all sorts of people , counselled by her husband the duke of parma to give way unto it , and authorized at last by the king himself to hearken unto their desires ; she gives order to have them drawn out of their several garrisons , and shipt at flushing ; from thence to be transported into spain with the first fair winde . . the easie removing of this rub , incouraged those who managed the designe for innovating in the church and state , to make the like attempt against the cardinal granvel ; whose extraordinary parts and power they were more affraid of , then of all the spaniards in the country . this man being of the ●erenots of granvel in the country of burgundy , was trained up by a father of such large abilities , that he was by charles the fifth made chancellor of the german empire , and trusted by him in affairs of the greatest moment : and he declared himself to be such a quick proficient in the schools of learning , that he became the master of no fewer then seven languages ; ( in all which he was able to express himself with a fluent eloquence ) and at twenty four years of age was made bishop of arras : commended by his father to the emperour charles , and by him unto king philip the second , he served them both with great fidelity and courage ; and had withall such a dexterity of dispatch in all concernments , as if he had been rather born then made a states-man . and unto these he added such a moderation in his pleasures , such abstinence both from food and sleep when the case required it , such extraordinary pains in accommodating all the difficulties which came before him , and such a diligent observance of his princes motions , that his greatest adversaries could not chuse but say , that he was a jewel , fit to be owned by none but the greatest kings . by means whereof , he so prevailed upon the king whilst he staid amongst them , that he did nothing eithe● at home or abroad , made neither peace nor league with kings or nations , concluded no marriage , quieted no seditions , acted nothing that related to religion or the church , in which the counsels of this m●n were not influential . the like authority he held with the dutchess of parma , not onely out of that report which the king made of him , but her own election , who found his counsel so applyable to all occasions , that seldom any private or publick business came in agitation , in which his judgement had not been previously required , before it was openly delivered . and though his previous resolutions in matters of counsel , were carried with all imaginable care and closeness from the eyes of the courtiers ; yet no man doubted but that all affairs were t●ansacted by him , imputing many things unto him , as it often happeneth , which he had no hand ●n . . in the first risings of this man , he was d●spised for an upstart by the prince of orange , and some other great men of the country ; not fearing any thing from him as an alien born , unfurnished of dependants , and who by reason of his ca●ling could make no strong alliance to preserve his power . but when they found that his authority increased , that all things bended to that point at which he aimed , and that some of the nobility began to apply themselves unto him , and became his creatures ; they then conceived it necessary to make head against him , for fear of being brought to the like submissions . first therefore they began to clash with him at the councel-table , and to dissent from many things which he appeared in , though otherwise of great advantage in themselves to the publick service . but finding that those oppositions did rather serve to strengthen his power , th●n take any thing from it , they misreport him to the king in their several letters for a turbulent spirit , a man of proud thoughts , and one that hated the nobility . by whose depressing , he aspired to more personal greatness then was consistent either with his majesties safety or the belgick liberties . and that being d●ne , they generally traduce him by their whisperers amongst the people , to be the on●ly man that laboured for the bringing in of the inquisition , and for establishing the new bishops in their several sees , under pretence of stopping the increase of sects and heresies : and unto these reports of him , he gave some fair colour , by prosecuting the concernments of the church with more zeal then caution ; lying the more open to the practices of the growing party , by a seeming neglect of their intendments , and a reliance onely on his masters favour . from hence it was , that such as did pretend to any licentiousness in life or doctrine , exclaimed against him as the author of those severities wherewith the king had formerly proceeded against divers of them ; as on the other side , they cryed up all the lords which appeared against him , as the chief patriots of the country , the principal patrons and assertors of the publick liberty . . the people being thus corrupted , it was no hard matter for the lords to advance the project , in rendring granvel as unpleasing in the eyes of the king , as they had made him odious in the sight of the people . in order whereunto , some of them shewed themselves less careful of the cause of religion , by smothering the publication of his majesties edicts which concerned the church in the provinces under their command . others dealt under-hand with the common people , perswading them not to yeild submission to those new tribunals , which onely served for the exercise of superstition , and the popes authority . and some again connived at the growth of heresie ( by which name they called it ) by suffering the maintainers of those new opinions to get ground amongst them ; encouraged secretly some seditious practices ; and finally omitted nothing , by which the king might understand by a sad experiment how much he had misplaced his favours , and to what imminent danger he exposed the netherlands , by putting such authority over them in the hands of a forreigner . of all which practices the cardinal was too intelligent , and had too many friends abroad to be kept in ignorance ; which made him carry a more vigilant eye upon their designes , to cross their counsels , and elude their artifices , when any thing was offered to the prejudice of the publick peace : but in the end , the importunity of his adversaries became so violent , and the breach had such a face of danger in the fight of the governess , that she moved the king for his dismission ; to prevent which , he first retired into burgundy , and from thence to rome ; preferred not long after to be vice-roy of the realm of naples ; and finally , made president of the council for italy in the court of spain . . in the mean time the calvinists began to try their fortunes in those provinces which lay next to france , by setting up two of their preachers on the same day in two great cities , valenciennes the chief city of haynalt , and tournay the chief city of flanders gallicant : in the first of which , the preacher having finished in the market-place where he made his sermon , was followed in the streets by no fewer then one hundred people ; but in the other , by a train of six hundred , or thereabouts , all of them singing davids psalms of marots translation , according to the custom of the hugonots amongst the french. some tumults hereupon ensued in either city ; for the repressing whereof , florence of momorancy lord of montigny , being the governour of that province , rides in post to tournay , hangs up the preacher , seizeth on all such books as were thought heretical , and thereby put an end to the present sedition . but when the marquess of bergen was required to do the like at valenciennes , he told the governess in plain terms , that it was neither agreeable to his place or nature to put an heretick to death . all that he did was the committing of two of their preachers to the common prison ; and that being done , he made a journey unto leige to decline and business : which so incouraged the calvinian party to proceed in their purposes , that they threatned mischief to the judges , if any harm happened to the prisoners . but sentence at the seven months end being past upon them to be burnt , and all things being made ready for the execution , the prisoners brought unto the stake , and the sire ready to be kindled , there presently arose a tumult so fierce and violent , that the officers were compelled to take back their prisoners , and to provide for their own safety , for fear of being stoned to death by the furious multitude . but the people having once begun , would not so give over ; for being inflamed by one of their company , whom they had set up in the midst of the market-place to preach an extemporary sermon , two thousand of them ran tumultuously to the common goal , force open the doors , knock off the shackles of the prisoners , restore them to their former liberty , and so disperse themselves to their several dwellings . the news of which sedition being brought to brussels , the governess dispatcheth certain companies of foot , and some troopes of horse , with order to the marquess of bergen to appease the disorders in the town . but they found all things there so quiet , that there was little need of any other sword then the sword of justice ; by which some of the chief ring-leaders of the tumult , and one of their preachers ( who had unhappily fallen into their hands ) were sentenced to that punishment which they had deserved . . the calvinists conceiving by this woful experiment , that it was not safe jesting with edged-tools , and that they were not of sufficient power for so great a business , betook themselves to other courses . and finding that some of the principal lords were much offended at the exorbitant power of granvel , that others shewed no good affection to his majesties government , and that the rest had no desire to see the new bishops setled in their several sees , for fear of being over-powered by them in all publick councils ; they seriously applyed themselves to foment those discords , and make the rupture greater then at first it was . the new bishops being fourteen in number , were in themselves so eminent in point of learning , and of a conversation so unblameable in the eyes of all men , that malice it self could make no just exception against the persons : a quarrel therefore must be picked against the form and manner of their indowment , which was by founding them in such wealthy monasteries as were best able to maintain them ; the patrimony which anciently was allotted to the use of the abbot , being to be inverted ( after the death of the incumbent ) to the use of the bishop . this was presented to the monks as a great disfranchisement , a plain devesting of them of their native priviledges ; not onely by depriving them of the choice of their governour , but by placing over them an imperious lord instead of an indulgent father . the magistrates and people of such of the cities as were designed for the sees of the several bishops , were practised on to protest against their admission ; by whose establishment the common people must be subject to more masters then before they were , and the magistrates must grow less in power and reputation then they had been formerly . they represented to the merchants , that without liberty of conscience it was not possible there could be liberty of trade ; the want whereof must needs bring with it their impoverishing , a sensible decay of all sorts of manufactures ; and consequently , an exposing of the common people to extremest beggery . which consideration , as appeared soon after , was alone sufficient , not onely to ingage the merchants , but to draw after them that huge rabble of mechanical people ( which commonly make up the greatest part of all populous cities ) that depended on them . but nothing better pleased the discontented nobility , then their invectives against granvel , against whom , and such of the court-lords as adhered unto him , they fastened their most scandalous and infamous libels upon every post ; not sparing through his sides to wound the honour of the king , and reproach the government , which by this means they made distasteful to the common subjects . . by these devices , and some others of like dangerous nature , they gained not onely many of the common people , but divers of the greatest lords ; some also of the principal cities , and not a few of the regulars , or monastick clergy . by means whereof , their friends and factors grew so powerful , as to oppose such motions both in court and council , as tended to the prejudice of the reformation ; insomuch , that when king philip had given order to the dutchess of parma to send two thousand ho●se to the aid of charles the french king against the hugonots ; the prince of orange and his party did openly oppose , and finally over-rule it at the council-table . this gave incouragement to the calvinists to try their fortune once again , not in valenciennes as before , but in the principal cities of brabant and flanders . at rupelmond , a chief town of flanders , a priest which had been gained unto their opinions , and was imprisoned for the same , fell on a desperate design of ●i●ing the next room unto him , wherein were kept the monuments and records of the prince ; to the end that while the guards were busied in preserving things that concerned the publick , he might finde a handsome oportunity to get out of their hands . but the fire being sooner quenched then he had imagined , both he and his accomplices , which were nine in number , were brought unto the place of execution , and there justly suffered ; the priest himself declaiming bitterly against calvin at his execution , and charging all his sufferings upon upon that account . at antwerp one fabricius , once a carmelite fryar , but now a great promoter of calvins doctrines , had gained much people to that side ; for which being apprehended , he had judgement of death . but being brought unto the stake , such a shower of stones was seen to fall upon the head of the hang-man , that not daring to abide the storm till the fire had done , he drew his sword and sheathed it in the prisoners body , and after saved himself by seeming to make one in the tumult . and the next day they caused some verses writ in bloud to be posted up , in which was signified , that there were some in antwerp who had vowed revenge for the death of fabricius ; though afterwards they surceased , upon the executing of one of the mutineers , and entertained more sober and religious counsels . but the distemper seemed much greater in the town of bruges , where the inquisitors deputy had sent a man to prison , on a suspition of heresie , with a guard of three officers to attend him ; at which the senate was so moved , that they commanded the officers to be seized upon , to be committed close prisoners , and to be fed with nothing but bread and water ; the party in the mean time being set at liberty . . startled with tumult after tumult , but more with the unhandsome carriage of the senate of bruges ; the king gives order to his sister the lady governess , to see his fathers edicts severely executed , and more particularly to take special care that the decrees and canons of the council of trent be presently received and obeyed in all the provinces : against which orders of the king , though many of the great lords opposed at the council-table , yet the governess carried it at the last . and thereupon the opposite party incensed the brabanters against admitting the edicts or the tridentine council , as tending manifestly to the violation of their ancient priviledges : at which though most of them took fire , yet it burned but slowly , proceeding onely at the first in the way of remonstrance , which for the most part carried more smoke then flame . but after the ministers and agents of lodowick count of nassaw ( one of the younger brothers of the prince of orange ) were returned from heidelberg , there appeared a kinde of new spirit amongst the people . he had before with certain other noble-men of his age and quality betook himself unto geneva , either for curiosity or study , or for some worse purpose , where being wrought upon by the calvinians which conversed with them , and finding their own people to be very inquisitive after new opinions , they were not sparing in the commendation of the religion which they found exercised in that city , and seemed to wish for nothing more then that they might have liberty of conscience to profess the same . but knowing that so great a business could not be carried on successfully but by force of arms , he had his agents in the court of the prince el●ctor for getting some assistance , if it came to blows , or under colour of his name to awe the governess . and it fell out according unto his desire : for hereupon the party animated with new hopes , renewed their former course of libelling against the present government with greater acrimony then before , dispersing no fewer then five thousand of those scandalous pamphlets within the compass of a year , by which the people were exasperated and fitted for engaging in any action , which by the cunning of their leaders , and the insinuations of their preachers , should be offered to them . . but these were onely the preparatives to the following tumults ; for in the middle of these heats , nine of the lords not being officers of state , convened together at breda , the principal seat and most assured hold of the prince of orange , where they drew up a form of an association , which they called the covenant , contrived by philip marnixius lord of aldegand , a great admirer of the person and parts of calvin . in the preamble whereof they inveighed bitterly against the inquisition , as that which being contrary to all laws both divine and humane , did far exceed the cruelty of all former tyrants : they then declared in the name of themselves and the rest of the lords , that the care of religion appertained to them as councellors born , and that they entred into this association for no other reason , but to prevent the wicked practices of such men , as under colour of the sentences of death and banishment , aimed at the fortunes and destructions of the greatest persons : that therefore they had taken an holy oath not to suffer the said inquisition to be imposed upon their country : praying therein , that as well god as man would utterly forsake them , if ever they forsook their covenant , or failed to assist their brethren which suffered any thing in that cause ; and finally , calling god to witness , that by this covenant and agreement amongst themselves , they intended nothing but the glory of god , honour of their king , and their countries peace . and to this covenant as they subscribed before their parting , so by their emissaries they obtained subscription to it over all their provinces ; and for the credit of the business , they caused the same to be translated into several languages , and published a report that not onely the chief leaders of the hugonots in france , but many of the princes of germany had subscribed it also : which whether it were true or not , certain it is , that the confederacie was subscribed by a considerable number of the nobility , some of the lords of the privy-council , and not a few of the companions of the golden fleece . . of the nine which first appeared in the designe , the principal were henry lord of brederode , descended lineally from sigefride , the second son of arnold , the fourth earl of holland ; count lodowick of nassaw before mentioned ; and florence count of culemberg , a town of gueldres , but anciently priviledged from all subjection to the duke thereof . accompanied with two hundred of the principal covenanters , each of them having a case of pistols at his saddle-bow , brederode enters brussels in the beginning of april , to which he is welcomed by count horne and the prince of orange , which last had openly appeared for them at the council-table , when the unlawfulness of the confederacy was in agitation . and having taken up their lodging in culemberg-house , they did not onely once again subscribe the covenant , but bound themselves to stand to one another by a solemn oath . the tenour of which oath was to this effect , that if any of them should be imprisoned , either for religion or for the covenant , immediately the rest all other business laid aside , should take up arms for his assistance and defence . marching the next day by two and two till they came to the court , they presented their petition to the lady regent , by the hands of brederode , who desired her in a short speech at the tendry of it , to believe that they were honest men , and propounded nothing to themselves , but obedience to the laws , honour to the king , and safety to their country . the sum of the petition was , that the spanish inquisition might be abolished , the emperours edicts repealed , and new ones made by the advice of the estates of the countries . concerning which we are to know , that the emperour had past several edicts against the lutherans , the first of which was published in the year , and the second about five years after , anno , by means whereof many well-meaning people had been burnt for hereticks : but that which most extremely gaulled them , was the edict for the bringing in of the inquisition , published upon the of april as before was said . against these edicts they complained in the said petition . to which upon the morrow she returned such an answer by the consent of the council , as might give them good hopes that the inquisition should be taken away , and the edicts moderated ; but that the king must first be made acquainted with all particulars before they passed into an act. with which answer they returned well satisfied unto culemberg-house , which was prepared for the entertainment of the chief confederates . . to this house brederode invites the rest of his company , bestows a prodigal feast upon them ; and in the middle of their cups it was put to the question , by what name their confederacie should be called . those of their party in france were differenced from the rest by the name of hugonots , and in england ( much about that time ) by the name of puritans ; nor was it to be thought but that their followers might be as capable of some proper and peculiar appellation , as in france or england . it happened that at such time as they came to tender their petition , the governess seemed troubled at so great a number , and that count barlamont ( a man of most approved fidelity to his majesties service ) advised her not to be discouraged at it ; telling her in the french tongue betwixt jest and earnest , that they were but gueux ( or gheuses , as the dutch pronounced it ) that is to say , men of dissolute lives and broken fortunes , or in plain english rogues and beggars . upon which ground they animated one another by the name of gheuses , and calling for great bowls of wine , drank an health to the name ; their servants and attendants crying out with loud acclamations , vive les gueus , long live the gheuses . for the confirming of which name , brederode takes a wa●let which he spyed in the place , and laid it on one of his shoulders as their beggars do , and out of a wooden dish brim-full drinks to all the company ; thanks them for following him that day with such unanimity , and binds himself upon his honour to spend his life , if need should be , for the generality of the confederates , and for every member of them in particular : which done , he gave his dish and wallet to the next unto him , who in like manner past it round , till they had bound themselves by this ridiculous form of initiation to stand to one another in defence of their covenant ; the former acclamation of long live the gheuses , being doubled and redoubled at every health . the jollity and loud acclamations which they made in the house , brought thither the prince of orange , count egmont , and count horne , men of most power and reputation with the common people ; who seemed so far from reprehending the debauchery which they found amongst them , that they rather countenanced the same ; the former healths and acclamations being renewed and followed with more heat and drunken bravery then they were a first : on which incouragement they take upon themselves in earnest the name of gheuses , and by that name were solemnly proclaimed by that raskal rabble at their coming out ; which name being taken thus upon them , as the mark of their faction , was afterwards communicated to all those of the same religion . . returning to their several dwellings , they caused a mischievous report to be spread abroad , not onely that they had obtained a suspension of the emperours edicts , and an exemption from the power of the inquisition ; but that the companions of the order of the golden fleece , being men of most authority both in court and council , had declared for them in the cause . to gain belief to which report , a false and counterfeit paper is dispersed amongst them , in which it was notified to all that should read the same , that the lords and companions of the fleece had sworn by their order to the gentlemen chosen by the estates of the country , to present the desires of the people to the lady regent , that from thenceforth the ecclesiastical inquisitors and other magistrates should punish no man for his religion , neither by imprisonment , exile , or death , unless it were joyned with a popular tumult , and the publick ruine of their country ; of which the covenanters themselves were to be the iudges . and though the governess took the wisest and most speedy course both to discover and proclaim the danger of so lewd a practice , and used all honest ways for the undeceiving of the people in that particular ; yet either she obtained no credit to her anti-remonstrances , or found the venome too far spread for so weak an antidote . for presently upon the scattering and dispersing of the said declaration , as many of the reformed parties as had fled the country , returned again unto their houses ; and such as had concealed themselves , or otherwise dissembled their religion , began more confidently to a vow the profession of it . for whose incouragement and increase , there was no want of diligence in such of the ministers as resorted to them out of france ; first preaching to them in the fields , and afterwards in some of their open towns ; but every where bitterly inveighing against the tyranny of the pope , the pride of spain , and the corruptions of the clergy ; but most especially of the bishops , whom they chiefly aimed at . by these invectives , and their continual preaching up of a popular liberty , their followers so exceedingly increased in a very short time , that in the fields near the citie of to●rnay , there were seen no fewer then eight thousand persons at a sermon ; a greater multitude then that in the fields near lisles , and sometimes more then double that number in the fields near antwerp . but in such parts and provinces as lay nearest france , they took greater liberty , and fell from preaching to the ministration of the sacraments and sacramentals ; marrying some , and baptizing others , according to the form devised by calvin ; but sanctifying all by a continual intermixture of davids psalms , translated into french meter as before was said . together with these french preachers and calvinian ministers , there entred several emissaries sent from the admiral colligni , the prince of conde , and others of the heads of the hugonot faction , whose interest it was to imbroyl the netherlands , that they themselves might fear no such danger on that side , as formerly they had received . and these men play'd their parts so well , that a confused rabble of the common people , furnished with staves , hatchets , hammers and ropes , and armed with some few swords and muskets , upon the eve of the assumption of the blessed virgin , fell violently into the towns and villages about st. omers , one of the chief cities of artois , forced open all the doors of churches and religious houses , if they found them shut ; demolished all the altars , and defaced the shrines , and broke the images in pieces , not sparing any thing which in the piety of their ancestors was accounted sacred . encouraged by which good success , they drive on to ipres , a town of flanders , where they were sure to finde a party prepared for them , by which the gates of the city were set open to give them entrance : no sooner were they entred , but they went directly to the cathedral , ( their multitudes being much increased all the way they came ) where presently they fell to work ; some beating down the images with staves and hammers , some pulling down the statues of our saviour with ropes and ladders ; other defacing pulpits , altars , and the sacred ornaments , burning the books , and stealing the consecrated plate . with the same fury they proceeded to the burning of the bishops library , and the destroying of all churches and religious houses within that city ; in which they found as little opposition from the hands of that magistrate , as if they had been hired and imployed in that service by the common council . about the same time , that is to say , on the morrow after the assumption , another party being of the same affections , and taking both example and encouragement from this impunity , fall into menim , commines , vervich , and other towns upon the lys : in all which they committed the like impious out-rages , carrying away with them plate and vestments , and all other consecrated things which were easily portable ; but burning or destroying what they could not carry . the like they would have done also at the town of seclin , but that the people rose in arms , assaulted them , and drove them back , not without great slaughter of that mutinous and seditious rabble , and some loss of themselves . . in antwerp the chief city of brabant they found better fortune . they had before attained to so great a confidence , that having assembled in the fields to hear a sermon according to their usual custom , and finding their number to amount unto fifteen thousand ; they mounted their preacher on a horse , and brought him triumphantly into the city , attended by a strong guard both of horse and foot , to the great terrour and affrightment of the principal magistrates . for remedy of which disorders , the governess sent thither the count of megen , and afterwards the prince of orange with some slender forces ; on the approaching of which last ( for the first was presently recalled , as a man less popular ) infinite multitudes of the people went out to meet him ; entertained him with the accustomed acclamation of vive les gueux , and cryed him up for the great patron and protector of the belgick liberty . at which though he seemed outwardly to be somewhat offended , yet it was easie to be seen that he received a secret contentment in it ; and therefore acted nothing whilst he stayed amongst them , by which he might become less gracious in the eye of that faction then he was before . encouraged by which remisness , and being privately excited by some of his followers , they abate little or nothing of their former insolencies , which they discovered not long after his departure to the court of brussels , by their violent disturbance of a solemn procession made by the clergy of that city , in honour of their supposed patroness the blessed virgin ; and that too on the very festival of her assumption , when the like outrages were committed in other places : for not content to jeer and taunt them in the streets as they passed along , they follow them into the principal church of that city ; where first they fall to words , and from words to blows , and from blows to wounds ; to the great scandal of religion , and the unpardonable prophanation of that holy place . . but this was onely an essay of the following mischief . for on the same day sennight , being not onely more numerous , but better armed , they flocked to the same church at the evening-service ; which being ended , they compel the people to forsake the place , and possess themselves of it . having made fast the doors for fear that some disturbance might break in upon them , one of them begins to sing a psalm in marots meter , wherein he is followed by the rest ; that such a holy exercise as they were resolved on , might not be undertook without some preparation : which fit of devotion being over , they first pulled down a massie image of the virgin , afterwards the image of christ , and such other saints as they found advanced there , on their several pedestals ; some of them treading them underfoot , some thrusting swords into their sides , and others hagling of their heads with bills and axes : in which work as many were imployed in most parts of the church , so others got upon the altars , cast down the sacred plate , defaced the pictures , and disfigured the paintings on the walls , whilst some with ladders climbed the organs , which they broke in pieces ; and others with like horrible violence , destroyed the images in the windows , or rather brake the windows in despight of the images . the consecrated host they took out of the pixes , and trampled under their feet ; carouse such wine as they brought with them in the sacred chalices , and greased their shooes with that chrysome , or anoynting oyl , which was prepared for some ceremonies to be used at baptism , and in the visiting of the sick . and this they did with such dispatch , that one of the fairest churches in europe , richly adorned with statues and massie images of brass and marble , and having in it no fewer then seventy altars , was in the space of four hours defaced so miserably , that there was nothing to be seen in it of the former beauties . proud of which fortunate success , they brake into all other churches of that city , where they acted over the same spoils and outragious insolencies ; and afterwards forcing open the doors of monasteries and religious houses , they carryed away all their consecrated furniture , entred their store-houses , seized on their meat , and drank off their wine ; and took from them all their money , plate , and wardrobes , both sacred and civil , not sparing any publick library wheresoever they came : a ruine not to be repaired but with infinite sums : the havock which they made in the great church onely , being valued at four hundred thousand ducates by indifferent rates . the like outrages they committed at the same time in gaunt and oudenard , and all the villages about them ; the severalties whereof would make up a volume : let it suffice , that in the province of flanders onely , no fewer then four hundred consecrated places were in the space of ten days thus defaced , and some of them burnt down to the very ground . . the news of these intolerable outrages being posted one after another to the court at brussels , occasioned the governess ( when it was too late ) to see her errour in sending back her spanish souldiers , and yeilding to the improvident dismission of the prudent cardinal , by whose authority and counsel she had so happily preserved those provinces in peace and quiet ; and then she found that she had good reason to believe all the information which count mansfield gave her , touching a plot of the calvinian party in france ( from whence came most of these new preachers ) to imbroyl the netherlands ; which till that time she looked on as a groundless jealousie . but as it is in some diseases , that when they are easie to be cured , they are hard to be known ; and when they are easie to be known , they are hard to be cured : so fared it at that time with these distempers in the belgick provinces ; which now were grown unto that height , that it was very difficult , if not almost impossible , to finde out a remedy . for having called together the great council of state , and acquainted them with the particulars before remembred , she found the counts of mansfield , aremberg , and barlamont , cheerfully offering their assistance to reduce the people to obedience by force of arms ; but egmont , horne and orange , ( whose brother count lodowick was suspected for a chief contriver of the present mischief ) of a contrary judgement , so that she could proceed no further ; and indeed she durst not ; for presently a secret rumour was dispersed , that if she did not so far gratifie the covenanters and their adherents , that every man might have liberty to go to sermons , and no man be punished for religion , she should immediately see all the churches in brussels fired , the priests murthered , and her self imprisoned . for fear whereof , though she took all safe courses for her own security , yet she found none so safe as the granting of some of their demands to the chief conspirators , by which the provinces for the present did enjoy some quiet . but this was onely like an intermission in the fit of an ague : for presently hereupon she received advertisement that those of the reformed party were not onely suffered to take unto themselves some churches in machlin , antwerp and tournay , which till then had never been permitted ; but that at vtrecht they had driven the catholicks out of their churches , and at the bosch had forced the bishop to forsake the city , as their holy fathers in geneva had done before them . and in a word , to make up the measure of her sorrows , and compleat their insolencies , she had intelligence of the like tumult raised at amsterdam , where some of the reforming rabble had broken into a monastery of the franciscans , defaced all consecrated things , beat and stoned out the religious persons , not without wounding some of the principal senators who opposed their doings . . provoked with these indignities , she resolves upon the last remedy , which was , to bring them to obedience by force of arms : and therein she had no small encouragement from the king himself , and good assurance of assistances from such princes of germany as still adhered unto the pope . the news whereof so start●es the chief of the covenanters , that they enter into consultation of electing a new prince , or putting themselves under the power of some potent monarch , by whom they might be countenanced against their king , and priviledged in the cojoyment of their religion . it was advised also , that three thousand books of calvinian doctrine should be sent into spain , and dispersed in the chief cities of it ; to the end , that whi●st the king was busied in looking to his own peace at home , he might the less regard the tumults which were raised in the netherlands : and yet for fear that project might not take effect , it was agreed upon that a combination should be made between the heads of the covenanters , and the principal merchants ; between whom it was finally concluded , and the conclusion ratified by a solemn taking of the sacrament on either side , that the covenanters should protect the merchants against all men whatsoever , who laboured to restrain them in the freedom of conscience ; and that the merchants should supply the covenanters with such sums of money as might enable them to go through with the work begun . it also was agreed upon , that the calvinian party for a time should suppress their own , and make profession of conformity to the lutheran doctrines , contained in the confession of ausberg , in hope thereby of having succour and relief from the lutheran princes , if the king should seek to force them in the way of arms : which was accordingly performed . and that being done , they cast themselves into a separate and distinct republick from that of the state , erect a supreme consistory in the city of antwerp , and some inferiour judicatories in the other cities , ( but all subordinate unto that of antwerp ) in which they take upon them the choice of magistrates , for managing and directing all affairs which concerned the faction . . of all these plots and consultations , the king is punctually informed by the vigilant governess ; and thereupon caused a report to be dispersed , that he intended to bestow a royal visit on his belgick provinces ; but first to smooth the way before him by a puissant army . on this advertisement the governess resumes her courage , complains how much the covenanters had abused her favours ; and publickly declares , that she had onely given them leave to meet together for hearing sermons of their own ; but that their ministers had took upon them to baptize and marry , and perform all other sacred offices in a different manner from that allowed of by the church ; that they had set up divers consistories and new forms of government , not warranted by the laws of the several provinces ; that they had opened divers schools for training up their children in heretical principles ; that they had raised great sums of money under pretence of purchasing a toleration of the king ( whose piety was too well known to be so corrupted ) but in plain truth , to levy souldiers for a war against him ; that therefore she commands all governours and deputy-governours in their several provinces , not onely to dissolve heretical meetings ( otherwise then for sermons onely ) in the time to come , but to put garrisons into such of the towns and cities as were held suspected , or were most likely to be seized on to the kings disservice . by this remonstrance , seconded with the news of the kings intention , the leading covenanters were so startled , that they resolved on the beginning of the war , and were accordingly in arms , before the governess had either raised horse or foot , more then the ordinary train bands , which were to be maintained in continual readiness , by the rules of that government . but first , they thought it most agreeable to the state of affairs , to possess themselves of such strong towns as either stood convenient for the letting in of forreign succours , or otherwise for commanding the adjoyning territories . in which designe they speed so well , that many great towns declare for them of their own accord ; some were surprised by such of the calvinian leaders as had friends amongst them ; and some were willing to stand neutral till they saw more of it . but none fared better at the first then anthony of bomberg , one of the calvinists of antwerp , who having formerly served the hugonot princes in the wars of france , had put himself into the bosch , from whence the faction had not long before expelled their bishop : and there he played his game with such fraud and cunning , that he put the people into arms , made himself master of the town , and turned the cannon upon count meghen , who was commissionated by the governess , amongst other things , to plant a garrison in the same . . this good success encouraged many of the rest to the like attempts , but few of them with so good fortune . the count of brederode having fortified his own town of viana , a small town of holland , stretcheth his arms from thence to imbrace the rest , and takes in amsterdam it self without opposition ; but having the like aim on vtrecht , he found his hopes defeated by the count of meghen , who got in before him . worse fared ●t with philip de marnix , lord of tholouse , another of the antwerpian calvinists , of greater power then bomberg , but of less dexterity : holding intelligence with the provost of middleberg , he entertained a design of surprising vlushing , and therewith the whole isle of walcheren , and the rest of zealand . to which end he embarks his men , and sails down the scheldt , not without some good hope of effecting his enterprize before any discovery was made of it . but the governess knew of what importance the said island was , and was there before him in her forces , though not in her person . repulsed from thence , he marcheth back again towards antwerp , takes up his quarters in the borough of ostervill , the southwark as it were of antwerp , and from thence so named ; where he is set upon by lanoy , another of the regents captains ; the borough fired about his ears , himself burned in a barn , fifteen thousand of his souldiers killed in the flight , three hundred of them taken and then put to the sword : which execution was thought necessary as the case then stood , for fear the calvinists in the city might renew the fight , and put him worse to it then before : nor were they wanting to their friends in that desperate exigent , whose slaughter they beheld from the walls of the city . but when they thought to pass the bridge , they found no bridge at all to give them passage : the prince of orange being then at antwerp , had caused it to be broken down the day before , not out of any designe to prevent the calvinists from assisting their brethren , but rather to hinder the victorious catholicks ( if it should so happen ) from making any use of it to possess the city . but the calvinists not knowing of his secret purposes , tumultuously assembled to the number of fourteen thousand men , fell foul upon him in the streets , reviled him by the name of traytor , and clapped a pistol to his breast , and questionless had proceeded to some greater outrage , if the lutherans ( hating the calvinists , and as hateful to them ) had not joyned with the papists , and thereby over-powered them both in strength and numbers . . but none fared worse then the calvinians of tournay and valenciennes , though they were both stronger and more numerous then in other places . those of valencienn●s had refused to admit a garrison , encouraged by their french preachers to that disobedience . but being besieged by norcarmius , deputy-governour of haynalt for the marquess of bergen , they were compelled in the end to submit to mercie ; which was so intermixed with justice , that thirty six of the principal incendiaries were beheaded , some of their preachers hanged , and some souldiers executed ; the liberties of the city being seized , and declared to be forfeit till the king should be pleased to restore them . those of valenciennes had been animated by the consistories of some other cities to make good the town against norcarmius , as long as they could ; assuring them that he must shortly raise the siege , to quench the fire that would be kindled in another province . accordingly it was contrived that some foot-companies which lay in armentieres should waste the country about lisle in flanders gallicant ; and that whilst rassinghen the governour of lisle drew out of the city to suppress them , the calvinists of tournay by the aid of their brethren within that city should possess themselves of it . and so far it succeeded as they had projected , that the armenterians , being conducted by one cornelius , who of a smith became a preacher , and would needs make himself a commander also , acted their part in the designe , but easily were subdued by rassinghen at the first assault . the news whereof not onely terrified the consistorians within lisle it self , but so disheartned those of tournay , who hoped to have made themselves masters of it , that they thought it best for them to retire ; but being set upon by norcarmius , who had drawn some forces from his camp before valenciennes to perform this service , they were utterly routed , most of their men ( amounting to four thousand ) either killed or taken ; two barrels of powder , twenty field-peeces , and nine colours , falling into the hands of the conquering army : with which norcarmius marching on directly to the gates of tournay , commands them in the name of the governess to receive a garrison , entred the town , disarms the people , imprisoned the incendiaries , restored the bishop and clergy to their former power ; and finally , imposed such a governour over them , as was like to give a good account of them for the times ensuing . . the taking of these towns to mercy , the like success in other places , and a report that ferdinand of toledo duke of alva was coming forwards with an army to make way for the king , did so deject the heads of the gheuses , and the rest of the covenanters , that most of them began to droop ; whereof the governess did not need to be advertised , and was resolved to make some present use of the consternation . she therefore causes a new oath or protestation to be forthwith made , and to be taken by all magistrates and officers both of peace and war ; by which they were to bind themselves without exception to obey any who should be appointed in the kings name for their supreme governour . and this she was resolved upon against all disswasions ; not that she meant to use it for a discrimination , by ▪ which she might discover how they stood affected to his majesties service ; but that she might with less envy displace all such as wilfully refused the oath , or punish them with death and confiscation if they brake their faith. being propounded to the council , it was cheerfully approved and subscribed by some , and resolutely opposed by others , under pretence that they had formerly took the oath of allegiance to the king himself , and that oaths were not to be multiplyed without just necessity . but none more pertinaciously refused it then the prince of orange , who devised many plausible reasons in his justification , but such as were of little weight when they came to the ballance . count egmont for a while demurred , but at last submitted , and took the oath as others of the council had done before : the falling off of which great man so amazed the rest , that every one thought it now high time to provide for himself . the prince of orange with his family retireth unto his county of nassaw , but leaves his ministers behinde him to maintain his interest : count brederode departs for germany , where he dyed soon after : count william de la march , commonly called the baron of lume , takes sanctuary in the realm of england : bomberg not finding any safety to be had in the bosch , abandoneth it to the regents empire , by whom it was not onely forced to receive a garrison , but also to redeem their priviledges for a sum of money . after which most of the revolted cities came in so speedily , that there was nothing to be seen of the late rebellion . . and here the country might have been resetled in its firm obedience , if either the king had gone in person to confirm the provinces , or had imployed a minister less odious then the duke of alva , the cruelty of whose nature was both known and feared ; or rather , if the prince of orange , and the rest of that faction , had not preserved themselves for an afterga●e . but the king stays behinde , and the duke comes forward . and coming forward with an army of experienced souldiers , entreth the provinces , assumes the government , imprisoneth many of the nobility ; the counts of horn and egmont amongst the rest , whom he after executed . the news whereof being brought unto cardinal granvel , he is reported to have said , that if one fish ( by which he meant the prince of orange ) had escaped the net the duke of alva 's draught would be nothing worth . and so it proved in the event ; for the prince being strong in kindred and alliances in the higher germany , made use of all his interest in them for the securing of his life , and the recovery of his lands and honours , of which he was judicially deprived by the duke of alva , who caused the sentence of condemnation to be passed upon him , confiscates his estate , pro●cribes his person , placeth a garrison in breda , entreth on all the rest of his towns and lands ; and finally , seizeth upon philip earl of buren his eldest son , whom he se●t prisoner into spain . the news whereof gave little trouble to the prince , because it made his taking arms the more excusable in the sig●t of men : for now , besides the common quarrel of his country , and the cause of religion , he might pretend an unavoidable necessity of fighting for his life , lands , honours , and posterity , unless he would betray them all by a wilful sluggishness . besides , he was not without hope , that if he should miscarry in the present enterprise , his eldest son , being brought up in the court of spain , might be restored to those estates which himself had lost ; but if he prospered in his work , and that the king should still think fit to detain him prisoner , he had another son by the daughter of saxonie , who might succeed him , as he did , in his power and greatness . . but first , he thought it most agreeable to his present condition , to employ other hands and heads besides his own ; to which end he had so contrived it , that whilst his brother lodowick invaded friesland , and count hostrat out of iuliers and the lower palatinate crossed over the mose , an army of the french hugonots should fall into artois , to give the spaniards the more work by this treble invasion . but the french forces being followed at the heels by some troops of horse whom the king sent after them , were totally defeated neer the town of st. vallery ; their chief commanders brought to paris , and there beheaded . count hostrat with his forces had the like misfortune , first broken , and afterwards totally vanquished by sancho d' avila one of alva's generals : onely count lodowick had the honour of a signal victory , but bought it with the death of his brother adolph whom he lost in the battail ; though afterwards encountring with the duke himself , he lost six thousand of his men , besides all his baggage , ordnance and ammunition , hardly escaping with his life . and now it is high time for the prince to enter ; who having raised an army of eight and twenty thousand horse and foot ( increased not long after by the addition of three thousand foot and five hundred horse , which the french hugonots out of pure zeal unto the cause had provided for him ) takes his way toward brabant , which he had marked out for his quarters ; but there he found the dukes whole army to be laid in his way , whom he could neither pass by , nor ingage in fight ; the duke well knowing , that such great armies wanting pay , would disband themselves , and were more safely broken by delay then battail ; onely he watched their motions , and ingaged by parties , in which he always had the better : and by these arts so tired the prince , that in the end he was compelled to dissolve his forces , and retire once more into nassaw . but whilst the duke was thus imployed in securing the passages of the country which lay next to germany , he left the ports and sea-towns open to the next invadour : which being observed by william de march baron of luma , who with few ships kept himself upon the seas out of alva's reach , he suddenly seized upon the brill , a port of holland , where he defaced such images as he found in their churches , omitting no irreverence unto any thing which was accounted sacred ; but otherwise so fortified and intrenched the town , that it proved impregnable . this hapned on palm-sunday , anno ; and on the sunday following , being easter-day , the spanish garrison is turned out of vlushing , the chief port of zealand : by gaining of which two places , it might not be unfitly said , that they carried the keys of holland and zealand at their girdles , and were inabled by that means to receive succours from all parts and nations which lay towards the sea , as they after did . . the loss of these two ports drew along with it a defection of most of the strong towns in holland , which at the instigation of the baron of luma , put themselves under the command of the prince of orange , and at his motion took the oath of fidelity to him ; from him they received their garrison , shipping and arms , and to him they permitted the disposing of all places of government , making of laws , and the distributing of the revenues which belonged to the clergy : to him such multitudes repaired out of france and england , ( besides auxiliary scots ) that within less then four months , a navy of one hundred and fifty sail lay rigged in vlushing , and from thence spoiled and robbed all merchants of the spanish party . nor were the dukes affairs in much better order in the parts next france , in which count lodowick with the help of some french hugonots had made himself master of mons , the chief city of haynalt ; which seemed the more considerable in the eyes of alva , because the french king openly , but for different ends , had avowed the action . by whose permission , gasper colligny , the great admiral of france , and one of the chief leaders of the hugonot party , had raised an army in the borders , consisting of six or seven thousand men , which he put under the command of the lord of i●nlis , who had before conducted the french succours to the prince of orange . but ienlis being defeated by don frederick the dukes eldest son , and the prince of orange wanting power to relieve the besieged , the town was re-delivered into the hands of the spaniards upon terms of honour , and lodowick retires to dilemberg , the chief town of nassaw . . the prince of orange in the mean time , animated by the general revolt of almost all the strong towns in holland , raised a new army of no fewer then eleven thousand foot and six thousand horse ; with which he entred into brabant , possest himself of some of the principal towns , and suffered others to redeem themselves with great sums of money , with which he satisfied his souldiers for their pains and hazard in the obtaining of the rest . dendermond and oudenard , two strong towns of flanders which had made some resistance , he both stormed and plundered ; the souldiers in all places making spoil of churches , and in some tyrannizing over the dead , whose monuments they robbed and pillaged . but none fared worse then the poor priests , whom out of hate to their religion , they did not onely put to death , but put to death with tortures ; and in some places which fell under the power of the baron of luma , hanged up their mangled limbs or quarters , as butchers do their small meats in a common shambles : which spoils and cruelties so alienated the affections of all the people , that his power in those parts was not like to continue long ; and having failed of his attempt in relieving mons , crossed the country into holland , as his surest receptacle ; on whose retreat the duke recovers all the towns which he had taken in brabant and flanders , follows him into holland , and besiegeth harlem ; in which the souldiers , to demonstrate of what sect they were , made a meer pageant of religion : for setting up altars on the bulwarks , they dressed them with images and representations of the saints ; and being attired in copes and vestments , they sung hymns before them , as if they were offering devotions . after which mockery they brought out the resemblances of priests and religious persons made of straw , whipt them , and stabbed them into the body ; and finally , cutting off their heads , flung them into the leaguer : sometimes they also placed the images of christ , and many of the saints , against the mouth of the cannon , with many other arts of the like impiety ; for which they were brought to a dear reckoning when the town was taken ; at which time most of them were either put to the sword , or hanged , or drowned . . frederick the prince elector palatine had hitherto ingaged no further in the belgick troubles then the rest of his neighbours . but now he doth more cordially espouse the quarrel , upon some hope of propagating the calvinian doctrines , which he had lately introduced into his dominions . and being well affected to the house of nassaw , and knowing what encouragements the calvinian faction in the netherlands had received from them , cheerfully hearkened to such propositions as were made to him at the first by count lodowick his ministers , and alter by the agent of the prince himself . he had sent some aid not long before to support the hugonots : but now his souldiers being returned from france , and grown burdensome to him , are drawn together into a body ; and with the help of some others out of france and germany , compound an army of seven thousand foot and four thousand horse , with which he sends prince christopher a younger son , under the conduct of count lodowick and his brother henry . but they had scarce entred within the borders of gelderland , where they expected an addition of fresh forces from the prince of orange , when they were set upon by sanchio d' avila before mentioned , and routed with so great a slaughter , that almost all the whole army were either taken prisoners , remedilesly wounded , or slain outright : and as for their three generals , lodowick of nassaw , grave henry , and the young prince christopher , they were either slain fighting in the battail , or trampled under the horses feet , or finally , stisled in the flight , as they crossed the fens ; the last more probable , because their bodies were not to be found on the strictest search . . but not withstanding this misfortune , neither the prince elector nor the prince of orange could be moved to desert the cause , which by the temptation of revenge was grown dearer to them . for after this we finde prince casimir , another of the palatine princes , in the head of an army raised for assisting the confederates in the belgick provinces , ( by which name they began to be commonly called ) after the death of requesenes , who had succeeded alva in the publick government ; but wanting time before his death to settle the command in some trusty hands , till some supreme officer might be sent unto them from the court of spain ; the government devolved for the present on the council of state , and was invaded afterwards by the states themselves , whose deputies assembling in the council-house or court of brussels , made up the body of that council which governed all affairs both of peace and war. but great contentions growing betwixt them and the souldiers , and those contentions followed on either side with great animosities , the prince of orange had a most excellent opportunity for the establishing of his new dictatorship over holland and zealand , and some of the adjoyning provinces of less name and note . but being weary at the last of their own confusions , and more impatient of the insupportable insolencies of the spanish souldiers , an association is first made in the provinces of brabant , flanders , artois and haynalt . by which it was agreed in writing , and confirmed by oath , that they should mutually assist each other against the spaniards till they had cleared the country of them . and with these provinces , consisting for the most part of such as were counted catholicks , holland and zealand , with the rest , though esteemed heretical , did associate also : which union is called commonly the pacification of gaunt , because agreed on in that city , and was so much insisted on by the heads of the leaguers , that it was counselled by the prince , not to admit of don iohn for their supreme governour , till he had ratified and confirmed that association . . but because there was no mention of maintaining the kings authority , or preserving the catholick religion in the originals of the league ; it was found necessary to provide for both by some explication , to take away the envy and suspition of that great disloyalty which otherwise must have fallen upon them . and by that explication it was thus declared , viz. that they would faithfully from thenceforth maintain the league , for the conservation of their most sacred faith , and the roman catholick religion ; for preserving the pacification made at gaunt ; for the expulsion of the spaniards and their adherents ; their due obedience to the kings most excellent majesty being always tendered . according to which explication , it was confirmed by don iohn under the name of the perpetual edict , with the kings consent ; who thought his own authority and the roman religion to be thereby sufficiently provided for , but he found the contrary . for when the prince of orange was required to subscribe to the pacification , with the addition of two clauses for constancie in this religion , and the kings obedience , he refused it absolutely , assuring such as moved it to him , that the provinces under his command or consederacie with him were barred in conscience from subscribing to the preservation of the romish faith. and at this time it was , that he merrily told the duke of arescot , who was one of the delegates , that there was not more calvism on his head , then there was calvinism in his heart . he well foresaw that the agreement betwixt don iohn and the estates of the country would not long continue ; and he resolved to make some advantage of the breach , whensoever it hapned . nor was he any thing mistaken in the one or the other ; for discontents and jealousies encreasing mutually between the parties , don iohn leaves brussels , and betakes himself to the castle of namure for fear of an assassinate ( as it was given out ) which was intended on his person : which so incensed the estates , that by a general consent , a dictatorian or soveraign power was put into the hands of the prince of orange by the name ruart , according to the priviledge and practice of the brabanters in extreme necessities . invested with which power , he instituteth a new face of government both in brussels it self , and many of the towns adjoyning , modelled after the example of holland and zealand . he demolished also the great fort at antwerp , which had been raised with so great pride and ostentation by the duke of alva : the like done also in demolishing the castles of gant , vtrecht , lisle , valenciennes , and some other places ; performed by such alacrity by them that did it , as if they had shaken off the yoke of some forreign servitude . an oath was also framed for renouncing all obedience to don iohn their governour , and people of all sorts compelled to take it ; for the refusal whereof by the iesuits of antwerp , a rabble of calvinian zealots , on the day of pentecost , forced open the doors of that society , plundred their houses of all things sacred and prophane , and set the father on board a ship of the hollanders with great scorn and insolencie , to be landed in some other country . . the like done also to the fathers of tournay , bruges , and maestricht , banished on the same account from their several cities ; with whom were also exiled in some places franciscan fryars , in others many secular priests , who would not easily be perswaded to abjure their loyalty . by whose departure divers churches were left destitute , and unprovided of incumbents to instruct the people : which so increased the confidence and hopes of the calvinians , that they not onely petitioned the estates for liberty of conscience , but for the publick use of churches in their several territories : but being refused in their desires , ( though the prince of orange openly appeared for them ) they were resolved no longer to expect the lazie temper of authority , but actually took possession of some of the churches in brabant , gelderland and flanders , and openly exercised that religion , which till then they had professed in secret ; nor durst the estates do any thing in vindication of their own authority , considering what necessary use they might have of them , in the present war against don iohn , and from how great a person they received incouragement . but in the midst of this career , they received a stop ; for the confederates being vanquished by don iohn at the battail of gemblack , brussels and all the towns of brabant submitted themselves one after another to the power of the conquerour . philipivil , a strong town of haynalt ▪ limburg and dalem , with some others , not so easily yeilding , were either forced by long siege , or some violent storming , or otherwise surrended upon capitulations . during which sieges and surrendries , the prince of orange , who had escaped with safety from the battail of gemblack , was busied in establishing his dominion on the coast of holland : in which designe he found no opposition but at amsterdam , constant at that time , even to miracle , both to their old religion and their old obedience . but being besieged on all sides both by sea and land , they yeilded on condition of enjoying the free exercise of their former faith , and of the like freedom from all garrisons , but of native citizens : but when they had yeilded up the town , they were not onely forced to admit a garrison , but to behold their churches spoil'd , their priests ejected , and such new teachers thrust upon them as they most abominated . but liberty of religion being first admitted , a confused liberty of opinions followed shortly after ; till in the end that town became the common sink of all sects and sectaries which hitherto have disturbed the church , and proved the greatest scandal and dishonor of the reformation . . holland had lately been too fruitful of this viperous brood , but never more unfortunate , then in producing david george of delfe , and henry nicholas of leiden , the two great monsters of that age : but the impieties of the first were too gross and horrid to finde any followers ; the latter was so smoothed over as to gain on many , whom the impostor had seduced . the anabaptists out of westphalia had found shelter here in the beginning of the tumults ; and possibly might contribute both their hearts and hands to the committing of those spoils and outrages before remembred . in imitation of whose counterfeit piety , and pretended singleness of heart , there started up another sect as dangerous and destructive to humane society as the former were ; for by insinuating themselves into the heart of the ignorant multitude , under a shew of singular sanctity and integrity , did afterwards infect their mindes with damnable heresies , openly repugnant to the christian faith. in ordinary speech they used new and monstrous kindes of expressions , to which the ears of men brought up in the christian church had not been accustomed , and all men rather wondered at then understood . to difference themselves from the rest of mankinde , they called their sect by the name of the family of love , and laboured to perswade their hearers , that those onely were elected unto life eternal , which were by them adopted children of that holy family ; and that all others were but reprobates and damned persons . one of their paradoxes was ( and a safe one too ) that it was lawful for them to deny upon oath whatsoever they pleased , before any magistrate , or any other whomsoever , that was not of the same family or society with them . some books they had , in which their dotages were contained and propagated ; first writ in dutch , and afterwards translated into other languages as tended most to their advantage ; that is to say , the gospel of the kingdom ; the lords sentences ; the prophesie of the spirit of the lord ; the publication of peace upon earth : by the author h. n. but who this h. n. was , those of the family could by no fair means be induced or inforced by threatnings to reveal . but after , it was found to be this henry nicholas of leiden , whom before we spake of : who being emulous of the glories of king iohn of leiden , that most infamous botcher , had most blasphemously preached unto all his followers , that he was partaker of the divinity of god , as god was of his humane nature . how afterwards they past over into england , and what reception they found there , may be told hereafter . . by giving freedom of conscience to all sects and sectaries , and amongst others , to these also , the prince of orange had provided himself of so strong a party in this province , that he was able to maintain a defensive war against all his opposites , especially after he had gained the ports of brill and vlushing , which opened a fair entrance unto all adventurers out of england and scotland . for on the rumour of this war , the scots in hope of prey and plunder , the english in pursuit of honour and the use of arms , resorted to the aid of their belgick neighbours , whose absolute subjugation to the king of spain was looked on as a thing of dangerous consequence unto either nation . and at the first they went no otherwise then as voluntiers of their own accord , rather connived at then permitted by their several princes : but when the government was taken into the hands of the states , and that the war was ready to break out betwixt them and don iohn ; the queen of england did not onely furnish them with large sums of money , but entred into a league or confederation ; by which it was agreed , that the queen should send unto their aid one thousand horse and five thousand foot ; that they should conclude nothing respecting either peace or war , without her consent and approbation ; that they should not enter into league with any person or persons , but with her allowance , and she , if she thought good , to be comprehended in the same ; that the states should send the like aid unto the queen , if any prince attempted any act of hostility against her or her kingdoms ; and that they should furnish her with forty ships of sufficient burthen , to serve at her pay under the lord admiral of england , whensoever she had any necessary occasion to set forth a navy ; and finally ( not to insist upon the rest ) that if any difference should arise amongst themselves , it was to be referred and offered unto her arbitrament . and to this league she was the rather induced to grant her royal assent , because she had been certainly advertised by the prince of orange that don iohn was then negotiating a marriage with the queen of scots , that under colour of her title he might advance himself to the crown of england . and yet she ventured neither men nor money , but on very good terms ; receiving in the way of pawn the greatest part of the rich jewels and massie ornaments of plate which anciently belonged unto the princes of the house of burgundy . . this league exceedingly increased the reputation of the new confederacy , and made the states appear considerable in the eye of the world . and more it might have been , if either don iohn's improsperous government had continued longer , or if the prince of orange had not entertained some designs apart for himself . but don iohn dyes in the year , and leaves his forces in the power of alexander farneze prince of parma , son to that dutchess whom we have so often mentioned in this part of our history . a prince he was of no less parts and military prowess , then any of his predecessors ; but of a better and more equal temper then the best amongst them ; whereof he gave sufficient testimony in his following government , in which he was confirmed ( after the kings occasioned lingrings ) with great state and honour : for having regained from the states some of the best towns of which they had possessed themselves before the arrival of don iohn , he forced them to a necessity of some better counsels then those by which they steered their course since they came to the helm . and of all counsels none seemed better to the prince of orange , then that the country should be so cantoned amongst several princes , that every one being ingaged to defend his own , the whole might be preserved from the power of the spaniards . to this end it had been advised that flanders and artois should return to the crown of france , of which they were holden , and to the kings whereof the earls of both did homage in the times foregoing . the queen of england was to have been gratified with the isles of zealand ; the dukedom of gueldres to divert to the next heirs of it ; groning and deventer to be incorporated with the hans ; holland and friesland , together with the districht of vtrecht , to be appropriated wholly to the prince of orange , as the reward of his deservings : the brabanters to a new election , according to their native rights : the rest of the provinces to remain to the german empire , of which they had anciently eleired . . this distribution i confess had some cunning in it , and must have quickly brought the spanish pride to a very low ebb , if he that laid the plot could have given the possession . it is reported that when the pope offered the realms of naples and sicily to king henry the third , for edmond earl of lancaster his youngest son , he offered them on such hard conditions , ( and so impossible in a manner to be performed ) that the kings embassadors merrily told him , he might as well create a kingdom in the moon , and bid his master climb up to it , for it should be his . and such a lunary conceit was that of the division and subdivision of the belgick provinces , in what calvinian head soever it was forged and hammered . for being that each of the donces was to conquer his part before he could receive any benefit from it , the device was not like to procure much profit , but onely to the prince of orange , who was already in possession , and could not better fortifie and assure himself in his new dominion , then by cutting out so much work for the king of spain , as probably might keep him exercised to the end of the world . but this device not being likely to succeed , it seemed better to the prince of orange to unite the provinces under his command into a solemn league and association , to be from thenceforth called the perpetual vnion . which league , association , or perpetual union , bears date at vtrecht on the of ianuary , and was then made between the provinces of holland , zealand , guelders , zutphen , vtrecht , friesland and overyssel , with their associates , called ever since that time the vnited provinces . in the first making of which league or perpetual union , it was provided in the first place , that they should inseparably joyn together for defence of themselves , their liberty and religion , against the power of the spaniard . but it was cautioned in the second , that this association should be made without any diminution or alteration of the particular priviledges , rights , freedoms , exemptions , statutes , customs , uses , preheminencies , which any of the said towns , provinces , members , or inhabitants at that time enjoyed . liberty of religion to be left to those of holland and zealand , in which they might govern themselves as to them seemed good : and such a freedom left to those of other provinces , as was agreed on at the pacification made at gaunt ; by which it was not lawful to molest those of the church of rome in any manner whatsoever . . but more particularly it was provided and agreed on , that such controversies as should grow between the said provinces , towns , or members of this union , touching their priviledges , customs , freedoms , &c. should be decided by the ordinary course of justice , or by some amicable and friendly composition amongst themselves ; and that no other countries , provinces , members or towns , whom those countries did no way concern , shall in any part meddle by way of friendly intermission tending to an accord . which caution i the rather note in this place and time , because we may perhaps look back upon it in the case of barnevelt , when they had freed themselves from the power of the spaniards , and were at leisure to infringe the publick liberties , in the pursuit of their particular animosities against one another . but to proceed : this union , as it was more advantagious unto queen elizabeth , then the general league ; so was it afterwards more cordially affected by her , when their necessities inforced them to cast themselves and their estates upon her protection . but these proceedings so exasperated the king of spain , that he proscribed the prince of orange by his publick edict , bearing date iune . . and on the other side , the prince prevailed so far upon those of the union , as to declare by publick instrument , that the king of spain , by reason of his many violations of their rights and liberties , had forfeited his estate and interest in the several provinces , and therefore that they did renounce all manner of fidelity and obedience to him . which instrument bears date on the twenty sixth of iuly then next following . upon the publishing whereof , they brake in pieces all the seals , signets , and counter-signets of the king of spain ; appointed others to be made by the states general ; for dispatch of such business as concerned the vnion or confederation ; requiring all subjects to renounce their oaths to the said king of spain , and to take a new oath of fidelity to the general estates , against the said king and his adherents : the like done also by all governours , superintendents , chancellors , councellors , and other officers , &c. they had before drawn the sword against him , and now they throw away the scabberd . for to what end could this action aim at , but to make the breach irreparable between them and the king , to swell the injury so high , as not to be within the compass of future pardon ? and when men once are brought unto such a condition , they must resolve to fight it out to the very last , and either carry away the ●arland as a signe of victory , or otherwise live like slaves , or dye like traytors . but this was done according to calvins doctrine in the book of institutes , in which he gives to the estates of each several country such a coercive power over kings and princes , as the ephori had exercised over the kings of sparta , and the roman tribunes sometimes put in practice against the consuls . and more then so , he doth condemn them of a betraying of the peoples liberty , whereof they are made guardians by gods own appointment ( so he saith at least ) if they restrain not kings when they play the tyrants , and want only insult upon , or oppress the subjects . so great a master could not but meet with some apt scholars in the schools of politie , who would reduce his rules to practice , and justifie their practice by such great authority . . but notwithstanding the unseasonable publication of such an unprecedented sentence , few of the provinces fell off from the kings obedience ; and such strong towns as still remained in the hands of the states , were either forced unto their duty , or otherwise hard put to it by the prince of parma . to keep whom busied in such sort , that he should not be in a capacity of troubling his affairs in holland , the prince of orange puts the brabanders ( whose priviledges would best bear it ) to a new election : and who more fit to be the man then francis duke of anjou , brother to henry the third of france , and then in no small possibility of attaining to the marriage of the queen of england ? assisted by the naval power of the one , and the land-forces of the other , what prince was able to oppose him ? and what power to withstand him ? the young duke passing over into england , found there an entertainment so agreeable to all expectations , that the queen was seen to put a ring upon one of his fingers ; which being looked on as the pledge of a future marriage , the news thereof posted presently to the low countries by the lord aldegund who was then present at the court , where it was welcomed both in antwerp and other places with all signes of joy , and celebrated by discharging of all the ordnance both on the walls , and in such ships as then lay on the river . after which triumph comes the duke , accompanied by some great lords of the court of england , and is invested solemnly by the estates of those countries , in the dukedoms of brabant and limburg , the marquisate of the holy empire , and the lordship of machlin : which action seems to have been carryed by the power of the consistorian calvinists ; for besides that it agreeth so well with their common principles , they were grown very strong in antwerp , where philip lord of aldegund , a profest calvinian , was deputy for the prince of orange , as they were also in most towns of consequence in the dukedom of brabant . but on the other side , the romish party was reduced to such a low estate , that they could not freely exercise their own religion , but onely as it was indulged unto them by duke francis , their new-made soveraign , upon condition of taking the oath of allegiance to him , and abdicating the authority of the king of spain ; the grant of which permission had been vain and of no significancie , if at that time they could have freely exercised the same without it . but whosoever they were that concurred most powerfully in conferring this new honour on him , he quickly found that they had given him nothing but an airy title , keeping all power unto themselves : so that upon the matter he was nothing but an honourable servant , and bound to execute the commands of his mighty masters . in time perhaps he might have wrought himself to a greater power ; but being young , and ill advised , he rashly enterprised the taking of the city of antwerp ; of which being frustrated by the miscarriage of his plot , he returned ingloriously into france , and soon after dyes . . and now the prince of orange is come to play his last part on the publick theatre : his winding wit had hitherto preserved his provinces in some terms of peace , by keeping don iohn exercised by the general states , and the prince of parma no less busied by the duke of anjou ; nor was there any hope of recovering holland and zealand to the kings obedience , but either by open force , or some secret practice ; the first whereof appeared not possible , and the last ignoble . but the necessity of removing him by what means soever , prevailed at last above all sence and terms of honour . and thereupon a desperate young fellow is ingaged to murther him ; which he attempted by discharging a pistol in his face , when he was at antwerp attending on the duke of anjou ; so that he hardly escaped with life . but being recovered of that blow , he was not long after shot with three poyson bullets by one balthasar gerard a burgundian born , whom he had lately taken into his service : which murder was committed at delph in holland , on the of iune , when he had lived but fifty years , and some months over . he left behind him three sons , by as many wives . on anne the daughter of maximilian of egmont earl of bucen , he begat philip earl of bucen his eldest son , who succeeded the prince of orange after his decease . by anne the daughter of maurice duke elector of saxony , he was father of grave maurice , who at the age of eighteen years was made commander general of the forces of the states united , and after the death of philip his elder brother , succeeded him in all his titles and estates . and finally , by his fourth wife lovise daughter of gasper colligny great admiral of france ( for of his third , being a daughter to the duke of montpensier , he had never a son ) he was the father of prince henry frederick , who in the year became successor unto his brother in all his lands , titles , and commands . which henry by a daughter of the count of solmes , was father of william prince of orange , who married the princess mary , eldest daughter of king charles the second monarch of great britain : and departing this life in the flower of his youth and expectations , anno , he left his wife with childe of a post-humous son , who after was baptized by the name of william , and is now the onely surviving hope of that famous and illustrious family . . but to return again to the former william , whom we left weltring in his bloud at delph in holland : he was a man of great possessions and estates , but of a soul too large for so great a fortune : for besides the principality of orange in france , and the county of nassaw in germany , he was possessed in right of his first wife of the earldom of bucen in gelderland , as also of the town and territories of lerdame and iselstine in holland ; and in his own patrimonial right , was lord of the strong towns and goodly signories of breda , grave and diest , in the dukedom of brabant . in the right of which last lordship , he was burgrave of antwerp . he was also marquess of vere and vlushing , with some jurisdiction over both , in the isle of walcheren ; by charles the fifth made knight of the golden fleece , and by king philip governour of holland , zealand , and the county of burgundy . all which he might have peaceably enjoyed with content and honour , as did the duke of areschot , and many others of the like nobility , if he had aimed onely at a personal or private greatness . but it is possible that his thoughts carryed him to a higher pitch , and that perceiving what a general hatred was born by the low country-men against the spaniard , he thought it no impossible thing to dispossess them at the last of all those provinces , and to get some of them for himself . and he had put fair for it , had not death prevented him , by which his life and projects were cut off together . for compassing which projects , he made use of that religion which best served his turn : being bred a lutheran by his father , he profest himself a romanist under charles the fifth ; and after finding the calvinians the more likely men to advance his purposes , he declared himself chiefly in their favour , though he permitted other sects and sectaries to grow up with them ; in which respect he openly opposed all treaties , overtures , and propositions , looking towards a peace , which might not come accompanied with such a liberty of conscience , both in doctrine and worship , as he knew well could never be admitted by the ministers of the catholick king. but the calvinians of all others were most dear unto him . by his encouragement , the belgick confession was drawn up and agreed upon . by his countenance , being then burgrave and governour of antwerp ( as before is said ) they set up their consistory in that city , as afterwards in many others of the dukedome of brabant ; and by his favour they attained unto such authority , and took such deep root in holland , zealand , and the rest of the provinces under his command , that they prevailed in fine over all religious sects and sectaries which are therein tolerated . . and that they might the better be enabled to retain that power which under him they had acquired , they were resolved not to return again to their first obedience , which they conceived so inconsistent with it , and destructive of it : to this end they commit the government to some few amongst them , under the name of the estates , who were to govern all affairs which concerned the publick in the nature of a common-wealth , like to that of the switzers ; so much the more agreeable to them , because it came more neer to that form or polity which they had erected in the church . and in this posture they will stand as long as they can ; which if they found themselves unable to continue with any comfort , and that they needs must have a prince , they will submit themselves to the french and english , or perhaps the dane ; to any rather then their own . and to this point it came at last ; for the prince of parma so prevailed , that by the taking of gaunt and bruges , he had reduced all flanders to the kings obedience , brought antwerp unto terms of yeilding , and carried on the war to the walls of vtrecht . in which extremity they offered themselves to the french king ; but his affairs were so perplexed by the hugonots on the one side , and the guisian faction on the other , that he was not in a fit capacity to accept the offer . in the next place they have recourse to the queen of england ; not as before , to take them into her protection , but to accept them for her subjects ; and that the acceptance might appear with some shew of justice , they insist on her descent from philip wife to king edward the third , sister , and some say heir of william the third , earl of holland , haynalt , &c. which philip , if she were the eldest daughter of the said earl william ( as by their agents was pretended ) then was the queens title better then that of the king of spain , which was derived from margaret the other sister : or granting that philip was the younger ; yet on the failer , or other legal interruption of the line of margaret , ( which seemed to be the case before them ) the queen of england might put in for the next succession : and though the queen upon very good reasons and considerations refused the soveraignty of those countries , which could not without very great injury to publick justice be accepted by her ; yet so far she gave way to her own fears , the ambition of some great persons who were near unto her , and the pretended zeal of the rest , that she admitted them at the last into her protection . . the earl of leicester was at that time of greatest power in the court of england , who being a great favourer of the puritan faction , and eagerly affecting to see himself in the head of an army , sollicited the affair with all care and cunning ; and it succeeded answerably to his hopes and wishes . the queen consents to take them into her protection , to raise an army of five thousand foot and one thousand horse , to put it under the command of a sufficient and experienced general , and to maintain it in her pay till the war were ended . and it was condescended to on the other side , that the towns of brill and vlushing , with the fort of ramekins , should be put into the hands of the english ; that the governour whom the queen should appoint over the garrisons , together with two other persons of her nomination , should have place and suffrage in the council of the states united ; that all their own forces should be ranged under the command of the english general ; and that the states should make no peace without her consent . by which transaction , they did not onely totally withdraw themselves from the king of spain , but suffered the english to possess the gates of the netherlands , whereby they might imbar all trade , shut out all supplies , and hold them unto such conditions as they pleased to give them . but any yoke appeared more tolerable then that of the spaniard ; and any prince more welcome to them , then he to whom both god and nature had made them subject . according unto which agreement , vlushing is put into the hands of sir philip sidney , the english army under the command of the earl of leicester ; and ( which is more then was agreed on ) an absolute authority over all provinces is committed to him , together with the glorious titles of governour and captain-general of holland , zealand , and the rest of the states united : which how it did displease the queen ; what course was took to mitigate and appease her anger ; what happened in the war , betwixt him and the prince of parma ; and what cross capers betwixt him and the states themselves , is not my purpose to relate . it is sufficient that we have presented to the eye of the reader , upon what principles the netherlands were first embroyled , whose hands they were by which the altars were prophaned , the images defaced , religious houses rifled , and the churches ruinated : and finally , by what party , and by whose strange practices , the king of spain was totally devested of all those provinces , which since have cast themselves into the form of a common-wealth . . which being thus shortly laid together in respect of their politicks , we must look back and take another view of them in their ecclesiasticks . in which we shall finde them run as cross to all antiquity , as they had done to order and good government in their former actings . and the first thing we meet with of a church-concernment , was the publishing of their confession of their faith and doctrine , anno , or thereabouts ( as many national and provincial churches had done before ) but differing in many great points from that of ausberg ; and therefore the less acceptable unto the lutheran party , and the more distasteful to the romish . in which confession , to be sure , they must hold forth a parity of ministers in the church of christ ; they had not else come up to the example and designe of the mother-city , which was to lay all flat and level in the publick government : for in the xxxi article a it is said expresly , that for as much as concerns the ministers of gods holy word , in what place soever they shall execute that sacred calling , they are all of them to enjoy the same power and authority , as being all of them the ministers of jesus christ , the onely universal bishop , and the onely head of his body which is the church . and for the government of the church , it was declared to be most agreeable to that sacred and spiritual polity by god prescribed in his word , that a consistory , or ecclesiastical senate should be ordained in every church , consisting of pastors , elders and deacons , b to whose charge and care it should belong , that true religion be preserved ▪ sound doctrine preached , and that all vitious and lewd livers should be restrained and punished by the churches censures . for turning which aerian doctrines into use and practice , they did not only animate all orders and degrees of men not to admit their new bishops where they were not setled , or to expel them where they were ; but alienated and dismembred all such lands and rents by which they were to be maintained . this they conceived the readiest way to make sure work with them ; for when the maintainance was gone , the calling was not like to hold up long after . and this being done , as they had first set up their consistories in antwerp , and such other cities in which they were considerable for power and number ; so by degrees they set up their presbyteries in the lesser towns , which they united into classes , and ranged those classes into national and provincial synods : in which they made such laws and canons ( if some of their irregular constitutions may deserve that name ) as utterly subverted the whole frame of the ancient discipline , and drew unto themselves the managery of all affairs which concerned religion . . but that they might not be supposed therein to derogate from the authority of the civil magistrate , they are content to give him a coercive power in some matters which were meerly civil ; and therefore in plain terms condemn the anabaptists for seditious persons , enemies to all good order and publick government . but then they clog him with some duties , in which he was to be subservient to their own designs ; that is to say a , the countenancing of the sacred ministry ; removing all idolatry from the worship of god ; the ruinating and destroying of the kingdom of antichrist . and what they meant by antichrist , idolatry , and the sacred ministry , is easie to be understood , without the help of a commentary . which duties if the magistrate shall discharge with care and diligence , he would ease them of much labour , which otherwise they meant to take upon themselves ; if not , they must no longer stay his leisure , nor expect his pleasure , but put their own hands unto the work : and so it was delivered for good doctrine by snecanus , a divine of west-friesland , for which see lib. . num . . which though it be the general doctrine of all the party , yet never was it preached more plainly then by cleselius a calvinian of rotterdam , who openly maintained , that if the magistrates took no care to reform the church , c that then it did belong to the common people : and they , as he informs us , were obliged to do it even by force and violence , not onely to the shedding of their own , but their brethrens blood d . so principled , it could be no marvail if they turned out the bishops to make room for their own presbyteries , defaced all churches that retained any thing in them of the old idolatries ; and finally , pulled down even the civil magistrate , when his advancing did not stand with their ends and purposes . flacius ilyricus , the founder of the stiff or rigid lutherans , had led the way unto them in the last particular : by whom it was held forth for a rule in all church-reformations , e that princes should be rather terrified with the fear of tumults , then any thing which seemed to savour of idolatry or superstition should either be tolerated or connived at for quietness-sake . concurring with him as they did , in his doctrines of predestination , grace , freewil , and things indifferent , they were the better fitted to pursue his principles in opposition unto all authority , by which their councils were controuled , or their power restrained . and by this means , the publishing of their confession with these heads and articles , they did not onely justifie their exorbitancies in the time then past , but made provision for themselves in the times to come . . in such other points of their confession as were meerly doctrinal , and differing from the general current of the church of rome , they shew themselves for the most part to be anti-lutheran ; that is to say , zuinglians in the point of the holy supper , and calvinists in the doctrine of predestination . in which last point , they have exprest the article in such modest terms , as may make it capable of an orthodox and sober meaning : for presupposing all mankinde by the fall of adam to be involved by gods just judgement in the gulph of perdition , they make them onely to be a predestinate to eternal life , whom god by his eternal and immutable counsel hath elected in christ , and separated from the rest by the said election . but when the differences were broken out betwixt them and such of their brethren which commonly past amongst them by the name of remonstrants , and that it was pretended by the said remonstrants that the article stood as fair to them as the opposite party ; the words were then restrained to a narrower sence then the generality of the expression could literally and grammatically comport withal . it was then pleaded , that they onely were to expound the article , who had contributed their assistance to the making of it ; and that it did appear by the succession of their doctrine from the first reformation , that no other method of predestination had been taught amongst them , then as it was maintained by calvin and his followers in their publick writings ; under which name , as those of beza's judgement which embraced the supralapsarian way desired to be comprehended ; so did they severally pretend , that the words of the confession did either countenance their doctrines , or not contradict them . but on the other side , it was made as plainly to appear , that such of their first reformers as were of the old lutheran stamp , and had precedencie of time before those that followed calvins judgement , imbraced the melancthonian way of predestination , and looked upon all such as innovators in the publick doctrines , who taught otherwise of it . by them it was declared , that in the year , the reformed religion was admitted into the neighbouring country of east-friesland under enno the first , upon the preaching of harding bergius a lutheran divine of great fame and learning , and one of the principal reformers of the church of embden , a town of most note in all that earldom ; that from him clemens martini took those principles , which he afterwards propagated in the belgick provinces ; that the same doctrine had been publickly maintained in a book called odegus laicorum , or the lay mans guide , published by anastatius velluanus , anno , which was ten years before the french preachers had obtruded on them this confession ; that the said book was much commended by henricus antonides , divinity-reader in the university of franeka ; that notwithstanding this confession , the ministers successively in the whole province of vtrecht adhered unto their former doctrines , not looked on for so doing as the less reformed ; that gallicus snecanus , a man of great fame for his parts and piety in the county of west-friesland , esteemed no otherwise of those which were of calvins judgement in the points disputed , then as of innovators in the doctrine which had been first received amongst them ; that iohannes isbrandi , one of the old professors of rotterdam , did openly declare himself to be an anti-calvinian ; and that the like was done by holmannus professor of leiden , by cornelius meinardi , and cornelius wiggeri , men of principal esteem in their times and places . which i have noted in this place , because it must be in and about these times , namely before the year , in which most of these men lived and writ who are here remembred . what else was done in the pursuance of this controversie between the parties , will fall more properly under consideration in the last part of this history , and there we shall hear further of it . . next , look upon them in their tacticks , and we shall finde them as professed enemies to all publick liturgies and forms of prayer , as the rest of their calvinian brethren . they thought there was no speedier way to destroy the mass , then by abolishing the missals ; nor any fitter means to exercise their own gifts in the acts of prayer , then by suppressing all such forms as seemed to put a restraint upon the spirit . onely they fell upon the humour of translating davids psalms into dutch meter , and caused them to be sung in their congregations , as the french psalms of marrots and beza's meter were in most churches of that people . by which it seems , that they might sing by the book , though they prayed by the spirit ; as if their singing by the book in set tunes and numbers , imposed not as great a restraint upon the spirit in the acts of praising , as reading out of book in the acts of praying . but they knew well the influence which musick hath on the souls of men : and therefore though they had suppressed the old manner of singing , and all the ancient hymns which had been formerly received in the catholick church ; yet singing they would have , and hymns in meter , as well to please their ears , as to cheer their spirits , and manifest their alacrity in the service of god. and though they would not sing with organs , for fear there might be somewhat in it of the old superstition ; yet they retained them still in many of their churches ; but whether for civil entertainment when they met together , or to compose and settle their affections for religious offices , or to take up the time till the church were filled , i am not able to determine . the like they also did with all the ancient weekly and set-times of fasting , which ( following the example of aerius ) they devoured at once , as contrary to that christian liberty , or licentiousness rather , to which they inured the people , when they first trained them up in opposition to the see of rome . no fast observed , but when some publick great occasion doth require it of them ; and then but half-fast neither , as in other places , making amends at night for the days forbearance . and if at any time they feed most on fish , as sometimes they do , it rather is for a variety to please themselves in the use of gods creatures , or out of state-craft to encourage or maintain a trade which is so beneficial to them ; and rather as a civil then religious fast. . but there is no one thing wherein they more defaced the outward state of the church , then in suppressing all those days of publick worship which anciently were observed by the name of festivals , together with their eves or vigils . in which they were so fearful of ascribing any honour to the saints departed , whose names were honoured by those days , that they also took away those anniversary commemorations of gods infinite mercies in the nativity , passion , resurrection and ascention of our savour christ : which though retained amongst the switzers , would not down with calvin , and being disallowed by him , were reprobated without more ado in all the churches of his platform , and in these with others . and though they kept the lords day , or rather some part of it , for religious meetings ; yet either for fear of laying a restraint on their christian liberty , in attributing any peculiar holiness to it which might entitle them to some superstition , they kept that neither but by halfs ; it was sufficient to bestow an hour or two of the morning in gods publick service , the rest of the day should be their own , to be imployed as profit should advise , or their pleasures tempt them . and whereas in some places they still retained those afternoon-meetings to which they had been bound of duty by the rules of the church of rome ; it was decreed in one of their first synods ( that namely which was held at dort , ) a that in such churches where publick evening-prayers had been omitted , they should continue as they were ; and where they had been formerly admitted , should be discontinued . and if they had no evening-prayers , there is no question to be made but they had their evening pastimes , and that the afternoon was spent in such imployment as was most suitable to the condition of each several man. nor was the morning so devoted to religious uses , but that in some of their good towns they kept upon that day the ordinary fairs and markets , ( kirk-masses , as they commonly called them ) which must needs draw away a great part of the people to attend those businesses , to which their several trades and occupations did most especially oblige them . what alterations hapned in the change of times , we shall see hereafter . . nor was that portion of the day which they were pleased to set apart for religious duties , observed with much more reverence by those in the church , then it was by others in the market ; the head uncovered very seldom , and the knee so little used to kneeling , as if god had created it for no such purpose . and whereas once tertullian did upbraid the gentiles for their irreverence in sitting before some of those gods whom they pretended to adore ; so might this people be reproached for using the same posture in all acts of worship , but that they do it purposely to avoid all outward signes of adoration : even in the sacrament of the supper , in which it cannot be denyed but that our saviour is more eminently present then in any other divine ordinance of what name soever , they are so fearful of relapsing to their old idolatries ( if by that name they may be called ) that they chuse rather to receive it in any posture , sitting or standing , yea , or walking , then reverently upon their knees . for so they have ordained it in another synod , mentioned by daniel angelocratur in his epitome consiliorum . by the decrees whereof a it was left at liberty to receive that sacrament standing , sitting , or walking , but by no means kneeling : and kneeling was prohibited , ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 periculum , for fear of falling into a new kinde of idolatry , ( which was never thought of in the world till they found it out ) that is to say , bread-worship , or the adoration of bread it self . the conference at hampton-court hath told us somewhat , but obscurely , of these ambling-communions ; but i never understood them rightly till i saw this canon . for canon they will have it called , though most uncanonical . more of the like stuff might be produced from the acts of their synods , but that this little is too much to inform the reader how different they are , both in their discipline and doctrine , in point of speculation , and matter of practice , from that which was most countenanced by the piety of the primitive times , and recommended to them by the constant and uniform tradition of the ages following . . as is their work , such is the wages they received ; and as the reverence is which they give to christ in his holy sacrament , such is the honour which is paid them by the common people . they had abolished the daily sacrifice of praise and prayer , which might have been continued , though the mass was abrogated ; disclaimed the hearing of confessions , the visitation of the sick , and sacerdotal absolution , as inconsistent with the purity of their profession ; took away all the annual festivals , with their eves and vigils ; and in a word , reduced the whole service of their ministry to the sunday-morning : which hardly taking up the tenth part of time expended formerly by the priests on religious offices , they were so conscientious as to rest contented with little more then the tenth part of those yearly profits which by the priest had been received . they had besides so often preached down tythes as a iewish maintainance improper and unfit for ministers of the holy gospel , when they were paid unto the clergy of the church of rome , that at the last the people took them at their word , believe them to be so indeed ; and are spurred on the faster to a change of religion , in which they saw some glimmering of a present profit . of these mistakes the prince of orange was too wise not to make advantage ; giving assurance ●o the land-holders and country-villagers , that if they stood to him in the wars against the spaniard , they should from thenceforth pay no tythes unto their ministers , as before they did . the tythes in the mean time to be brought into the common treasury toward the charges of the war , the ministers to be maintained by contributions at an easie rate . but when the war was come to so fair an issue , that they thought to be exempted from the payment of tythes , answer was made , that they should pay none to the ministers , as they had done formerly , whereby their ministers in effect were become their masters ; but that the tythes were so considerable a revenue to the common-wealth , that the state could not possibly subsist without them ; that therefore they must be content to pay them to the states commissioners , as they had done hitherto ; and that the state would take due care to maintain a ministry . by means whereof they do not only pay their tythes as in former times ; but seeing how much the publick allowance of the state doth come short of a competencie ( thoughby that name they please to call it ) they are constrained , as it were , out of common charity , if not compelled thereto by order , to contribute over and above with the rest of the people , for the improvement and increase of the ministers maintainance . but as they bake , so let them brew , to make good the proverb . and so i leave them for the present , till we have traced the presbyterian practices and positions both in england and scotl●nd ( but in scotland first ) to that point of time to which we have deduced their successes in these belgick provinces , and then we shall hear further of them as they come in our way . the end of the third book . aerivs redivivvs : or , the history of the presbyterians . lib . iv. containing their beginning , progress and positions ; their dangerous practices , insurrections , and conspiracies in the realm of scotland , from the year to the year . . cross we next over into scotland , where the genevian principles were first reduced into use and practice . in which respect the presbyterians of that realm should have had precedencie in the present story , not on●ly before any of their brethren in the belgick provinces , but even before the french themselves , though nearest both in scituation and affection to the mother-city . for though the emissaries ●f geneva had long been tampering with that active and unquiet people ; yet such a strict hand was held upon them both by francis the first , and henry the second his successor , that they durst not stir , till by the death of those two kings they found the way more free and open to pursue those counsels , which by the industry of those men had been put into them , before which time the scots had acted over all those tumults , riots and rebellions , in which not long after they were followed by the french and netherlands . but howsoever i have purposely reserved them to this time and place , because of that influence which they had on the realm of england , and the connexion of affairs between both the kingdoms , till they were both united under the command of one soveraign prince . and this being said , i shall without more preamble proceed to the following history . . it was about the year , that the reformation of religion begun by luther , was first preached in scotland , by the ministry of one patrick hamilton , a man of eminent nobility in regard of his birth , as being brothers son to iames earl of arran ; but far more eminent in those times for his parts and piety , then the nobility of his house : spending some time at witteberg in the pursuit of his studies , he grew into acquaintance with martin luther , philip melancthon , and other men of name and note in that university ; and being seasoned with their doctrine , he returned into scotland , where he openly declared himself against pilgrimages , purgatory , prayer to the saints , and for the dead , without going further . and further as he did not go , so indeed he could not . for on the noise of these his preachings , he was prevailed with by iames beton archbishop of st. andrews to repair to that city ; but was so handled at his coming , that after some examinations he was condemned to the fire : which sentence was inflicted on him on the last of february . but the church is never made more fruitful , then when the soyl thereof is watered with the blood of martyrs . for presently upon the commi●ting of this fact , most men of quality beg●n to look into the reasons of such great severities , and were the more inquisitive after all particulars , because they had not been affrighted with the like example in the memory of the oldest man which then lived amongst them . by this means the opinions of this man being known abroad , found many which approved , but very few which had just reason to condemn them ; and passing thus from hand to hand , gave further cause to those of the popish party to be watchful over them . and for long time they were on the suffering hand , patiently yeilding up their lives to the executioners , wheresoever any sentence of death was past upon them . and it stood till the decease of king iames the fifth , anno , when the unsetledness of affairs , the tender infancie of the young queen , not above nine days old at the death of her father , and the conferring of the regencie after some disputes on iames earl of arran , who was thought to favour their opinions , imboldned them to appear more openly in defence of themselves , and to attempt upon the chiefs of the contrary party ; whereof they gave a terrible example in the death of cardinal david beton , immediately or not long after the cruel burning of george wischart ( whose name is mollified by buchanan into sofocardius ) a man of great esteem amongst them , who having spent some time in france , and being conversant with some calvinists of that nation , returned into his native country with such french commissioners as were sent unto the earl of arran , anno . in little time he had gained unto himself so many followers , that he became formidable to the greatest prelates ; but unto none more then unto cardinal david beton , archbishop of st. andrews also , and nephew unto iames his predecessor . by whose authority and procurement he was condemned to the like death as hamilton before had suffered , in the year next following . . amongst the followers of this man ( the most remarkable in reference to my present purpose ) were norman lesly eldest son to the earl of rothes , iohn lesly uncle unto norman , iames melvin , and the kirkaldies lairds of grange . by whom and others of that party , a plot was laid to surprise the castle , and take revenge upon the cardinal for the death of wishart . having possest themselves of the gates of the castle , they forced their way into his chamber , and were upon the point of striking the fatal blow , when iames melvin told them with great shews of gravity , that the business was not to be acted with such heat and passion . and thereupon holding a ponyard at his brest , put him in minde of shedding the innocent bloud of that famous martyr mass george wishart , which now called loud to god for vengeance , in whose name they were come to do justice on him : which said , he made this protestation , that neither hatred to his person , nor love to his riches , nor the fear of any thing concerning his own particular , had moved him to the undertaking of that execution ; but onely because he had been , and still remained an obstinate enemy against christ jesus and his holy gospel . upon which words , without expecting any answer , or giving the poor man any time of application to the father of mercies , he stabbed him twice or thrice into the body with so strong a malice , that he left him dead upon the place . in the relating of which murder in knox h●s history , a note was given us in the margent of the first edition , printed at london in octavo , which points us to the godly act and saying of iames melvin ; for so the author calls this most wicked deed . but that edition being stopt at the press by t●● queens command , the history never came out perfect till the year of our lord , when the word godly was left out of the marginal note , for the avoiding of that horrible scandal which had been thereby given to all sober readers . but to proceed unto my story : it was upon the of may , that the murderers possest themselves of that strong peece , into which many flocked from all parts of the realm , both to congratulate the act , and assist the actors : so that at last they cast themselves into a congregation , and chose iohn rough , ( who after suffered death in england ) to be one of their preachers ; iohn knox , that great incendiary of the realm of scotland , for another of them . and thus they stood upon their guard till the coming of one and twenty gallies , and some land-forces out of france , by whom the castle was besieged , and so fiercely battered , that they were forced to yeild on the last of iuly , without obtaining any better conditions then the hope of life . . the castle being yeilded , and the country quieted , the french returned with their booty , of which their prisoners which they brought along with them made the principal part ; not made the tamer by their sufferings in the enemies gallies ; insomuch that when the image of the virgin mary was offered to them to be kissed on some solemn occasion , one of them snatched it into his hands , flung it into the sea , and said unto them that brought it , in a jeering manner , that her ladyship was light enough , and might learn to swim . which desperate and unadvised action ( as it was no other ) is said by knox to have produced this good effect , that the scots were never after tempted to the like idolatries . knox at this time was prisoner in the gallies amongst the rest , and with the rest released upon the peace made between france and england , at the delivering up of bulloigne ; from whence he past over into england , where he was first made preacher at barwick , next at new-castle , afterwards to some church of london ; and finally , in some other places of the south : so that removing like our late itinerants from one church to another , as he could meet with entertainment , he kept himself within that sanctuary till the death of king edward , and then betook himself to geneva for his private studies : from hence he published his desperate doctrine of predestination , which he makes not onely to be an impulsive to , but the compulsive cause of mens sins and mens wickednesses : from hence he published his trayterous and seditious pamphlet , entituled , the first blast of the trumpet , in which he writes most bitterly , amongst other things , against the regiment of women , aiming therein particularly at the two m●ries queens of scotland , queen mary of england , and mary q●e●n dowager of hungary , governess of the low-countries for charles the fifth : and finally , from hence he published another of the like nature , entituled , an admonition to christians : in which he makes the emperour charles to be worl● then nero , and mary queen of england nothing better then iesabel . according to which good beginning , he calls her in his history ( but not published hence ) that idolatrous and mischievous mary of the spaniards bloud , a cruel persecutrix of gods people , as the acts of her unhappy reign did sufficiently witness . in which he comes as close to calvin as could be desired . . by this means he grew great with calvin , and the most leading men of the consistorians , who looked upon him as a proper engine to advance their purposes : but long he had not stayed amongst them , when he received an invitation from some friends of his of the same temper and affections , as it after proved , to take charge of the church of frankfort ; to which some learned men and others of the english nation had retired themselves in the reign of queen mary : which call he first communicated unto calvin , by whose encouragement and perswasion he accepted of it , and by his coming rather multiplyed then appeased the quarrels which he found amongst them : but siding with the inconformable party , and knowing so much of calvins minde touching the liturgie and rites of the church of england , he would by no means be perswaded to officiate by it ; and for that cause was forced by dr. cox , and others of the learned men who remained there , to forsake the place , as hath been shewn at large in another place . outed at frankfort , he returns again to his friends at geneva ; and being furnished with instructions for his future carriage in the cause of his ministry , he prepares for his journey into scotland , passeth to dieppe , form thence to england , and at last came a welcome man to his native country , which he found miserably divided into sides and factions . mary their infant queen had been transported into france at six years of age ; the regency taken from iames earl of arran , given to mary of ●orraign the queens mother ; not well obeyed by many of the n●bility and great men of the country , but openly opposed and reviled by those who seemed to be inclinable to the reformation . to these men knox applyed himself with all ca●e and cunning , preaching from place to place , and from house to house , as opportunity was given him . in which he gathered many churches , and set up many congregations , as if he had been the ap●stle-general of the kirk of scotland ; in all points holding a conformity unto calvins platform , even to the singing of davids psalms in the english meter , the onely musick he allowed of in gods publick service . from villages and private houses , he ventured into some of the great towns and more eminent cities ; and at the last appeared in edenborough it self , preaching in all , and ministring the communion in many places , as he saw occasion . this was sufficient to have raised a greater storm against him then he could have been able to indure ; but he must make it worse by a new provocation . for at the perswasion of the earl of glencarne , and some others of his principal followers , he writes a long letter to the queen regent , in which he earnestly perswades her to give ear to the word of god , according as it was then preached by himself and others : which letter being communicated by the queen to the archbishop of glasco , and dispersed in several copies by knox himself , gave such a hot alarm to the bishops and clergy , that he was cited to appear in blackfryars church in edenborough , on the of may : and though upon advertisement that he came accompanied with so great a train , that it could not be safe for them to proceed against him , he was not troubled at that time ; yet he perceived that having made the queen his enemy , he could not hope to remain longer in that kingdom , but first or last he must needs fall in their hands . . but so it happened , that when he was in the midst of these perplexities , he received a letter from the schismatical english which repaired to geneva , when they had lost all hope of putting down the english liturgie in the church of frankfort , by which he was invited to return to his former charge : this letter he communicated to his principal friends , resolves to entertain the offer , and prepares all things for his journey . and to say truth , it was but time that he should set forwards ; for the danger followed him so close , that within few days after his departure , he was condemned for not appearing , and burnt in his effigies at the cross in edenborough . but first he walks his round , visits all his churches , takes a more solemn farewel of his especial friends ; and having left sufficient instructions with them for carrying on the reformation in despite of authority , in the latter end of iuly he sets sail for france . his party was by this time grown strong and numerous , resolved to follow such directions as he left behind him . to which encouraged by the preaching of one willock , whom knox had more especially recommended to them in the time of his absence , they stole away the images out of most of their churches ; and were so venturous , as to take down the great image of st. gyles in the chief church of edenborough , which they drowned first in the northlake , and burnt it afterwards . but this was but a prologue to the following comedy . the festival of st. gyles draws near , in which the image of that saint was to be carryed through the chief streets of edenborough in a solemn procession , attended by all the priests , fryars , and other religious persons about that city : another image is borrowed from the gray-fryars to supply the place ; and for the honour of the day , the queen regent her self was pleased to make one in the pageant . but no sooner was she retired to her private repose , when a confused rabble of the knoxian brethren brake in upon them , dismounted the image , brake off his head against the stones , scattered all the company , pulled the priests surplices over their ears , beat down their crosses ; and , in a word , so discomposed the order of that mock-solemnity , that happy was the man who could first save himself in some house or other ; neither their bag-pipes , nor their banners , their tabrets , nor their trumpets , which made a principal part in that days triumph , though free enough from superstition in themselves , could escape their fury , but ran the same fortune with the rest . and though no diligence was wanting for finding out the principal actors in that commotion ; yet as the story hath informed us , the brethren kept themselves together in such companies , singing of psalms , and openly encouraging one another , that no body durst lay hands upon them . . finding by this experiment that they were strong enough to begin the work , it was thought fit to call back knox to their assistance ; to which end they dispatched their letters to him in the march next following , to be conveyed by one iames sym , whom they had throughly instructed in all particulars touching their affairs . in may the letters are delivered , the contents whereof he first communicateth to his own congregation , and afterwards to calvin , and the rest of the brethren of that consistory , by whom it was unanimously declared unto him , that he could not refuse that vocation , unless he would shew himself rebellious unto his god , and unmerciful to his native country . he returned answer thereupon , that he would visit them in scotland with all convenient expedition , and comes accordingly to dieppe in october following ; where contrary to expectation he is advertised by letters from some secret friends , that all affairs there seemed to be at a stand , so that his coming to them at that time might be thought unnecessary . highly displeased with such a cooling card as he did not look for , he sends his letters thence to the nobility and principal gentry ; in which he lets them know how much he was confounded for travailing so far in their affairs , by moving them to the most godly and most learned men ( by which he means calvin and the consistorians ) who at that time did live in europe , whose judgements and grave counsels he conceived expedient , as well for the assurance of their own consciences as of his own ; that it must needs redound both to his shame and theirs , if nothing should succeed in such long consultations ; that he left his flock and family at geneva to attend their service , to whom he should be able to make but a weak account of his leaving them in that condi●ion , if he were asked at his return concerning the impediment of his purposed journey ; that he fore-saw with grief of spirit , what grievous plagues , what misery and bondage would most inevitably befal that miserable realm , and every inhabitant thereof , if the power of god with the liberty of his gospel did not deliver them from the same ; that though his words might seem sharp , and to be somewhat undiscreetly spoken , yet wise men ought to understand , that a true friend can be no flatterer , especially when the question is concerning the salvation both of body and soul , not onely of a few men , but of states and nations ; that if any perswade them for fear of dangers which might follow to faint in their intended purpose , though otherwise he might seem to be wise and friendly , yet was he to be accounted foolish , and their mortal enemie , in labouring to perswade them to prefer their worldly rest to gods praise and glory , and the friendship of the wicked before the salvation of their brethren ; that they ought to hazard their own lives , be it against kings or emperours , for the deliverance of the people from spiritual bondage ; for which cause onely they received from their brethren tribute , honour and homage , at gods commandment . finally , having laid before them many strong inducements to quicken them unto the work , he ends with this most memorable aphorism , ( which is indeed the sum and substance of the whole consistorian doctrine in the present case ) that the reformation of religion , and of publick enormities , doth appertain to more then the clergy , or chief rulers called kings . . on the receiving of these letters , they are resolved to proceed in their former purpose , and would rather commit themselves and all theirs to the greatest dangers , then suffer that religion which they called idolatry any longer to remain amongst them , or the people to be so defrauded as they had been formerly , of that which they esteemed to be the onely true preaching of christ's gospel . and to this end they entred into a common bond or covenant , in the name of themselves , their vassals , tenants and dependants , dated upon the third of decemb . and subscribed by the earls of arguile , glencarne and morton , the lords lorne , ereskin of dun , &c. the tenour of which was as followeth , viz. . we perceiving how satan in his members , the antichrists of our time , cruelly do rage , seeking to over●hrow and destroy the gospel of christ and his congregation , ought according to our bounden duty to strive in our masters cause , even unto the death , being certain of the victory in him : the which one duty being well consider●d , we do promise before the majesty of god and his congregation , that we ( by his grace ) shall with all diligence continual●y apply our whole power ▪ substance , and our very lives , to maintain , set forward , and establish the most blessed word of god and his congregation . and shall labour according to our power to have faithful ministers , truely and purely to minister christs gospel and sacraments to his people : we shall maintain them , nourish them , and defend them , the whole congregation of christ , and every member thereof , according to our whole powers , and waging of our lives against sathan , and all wicked power that doth intend tyranny or trouble against the aforesaid congregation . vnto the which holy word and congregation we do joyn us : and so do forsake and renounce the congregation of antichrist , with all the superstitious abomination and idolatry thereof . and moreover , shall declare our selves manifest enemies thereto by this our faithful promise before god , testified to this congregation by our subscription of these presents . . having subscribed unto this bond , their next care was to issue out these directions following , for the promoting of the work which they were in hand with : . that in all parishes of that realm , the common-prayer-book ( that is to say , the common-prayer book of the church of england ) should be read upon the sundays and holydays in the parish-church , together with the lessons of the old and new testament by the same appointed : . that preaching and interpretation of scripture be had and used in private houses , without any great convention of the people at them , till it should please god to put it into the heart of the prince to allow thereof in publick churches . and had they stood to that , they had been unblameable ; but finding by the subscriptions which they had received from all parts of the kingdom , that they were nothing inferiour to their adversaries in power and number , they were not able to hold long in so good an humour . howsoever it was thought expedient , for the avoiding of scandal , that they should first proceed in the way of supplication to the queen and council ; in which it was desired , that it might be lawful for them to meet publickly or privately for having the common-prayers in the vulgar tongue ; that the sacrament of baptism might be administred in the same tongue also ; the sacrament of the lords supper in both kindes , according to christs institution ; and that a reformation might be made of the wicked lives of prelates , priests , and other ecclesiastical persons . the queen of scots was in the mean time married to the daulphin of france , upon whose head it was desired by the french that at the least the matrimonial crown should be solemnly placed ; and that all the french nation should forthwith be naturalized in the realm of scotland . for the better effecting whereof , in the following parliament , the queen regent thought it no ill peece of state-craft so far to gratifie the petitioners in their desires , as to license them to meet in publick or private for the exercise of their own religion , so that it were not in the city of edenborough , or the port of leith , for fear some tumult or sedition might ensue upon it . but not content with this indulgence , they were resolved to move the parliament for an abrogation of all former laws made against sects and heresies , by which they might incur the loss of life , land or liberty ; and that none of their profession should be condemned for heresie , unless they were first convinced by the word of god to have erred from the faith which the holy spirit witnesseth to be necessary to mans salvation . . but hereunto they could not get the queens consent . and thereupon they caused a protestation to be drawn , and openly pronounced in the face of the parliament , in which it was declared , amongst other things , that neither they , nor any other of the godly who pleased to joyn with them in the true faith grounded upon the word of god , should incur any danger of life or lands , or other particular pains , for not observing such acts as have passed heretofore in favour of their adversaries , or for violating such rites as have been invented by man without the commandment of god ; that if any tumult or uproar should happen to arise in the realm , or that any violence should be used in reforming of such things as were amiss in the state of the church , the blame should not be laid on them , who had desired that all things might be rectified by publick order : and finally , that they pretended to no other end , but onely for the reforming of such abuses as were found in religion ; and therefore that they might no otherwise be thought of , then as faithful and obedient subjects to supreme authority . and now the scheme begins to open : the town of perth , by some called st. iohnstone , declared in favour of the lords of the congregation , which name they had took unto themselves ; the news whereof was so unpleasing to the queen , that she commanded the lord ruthuen , a man of principal authority in the parts adjoyning , to take some order for suppressing those innovations in religion which some busie people of that town had introduced : to which he answered , that he was able , if she pleased , to force their bodies , and to seize their goods ; but that he had no power to compel their consciences : which answer did not more displease the queen , then it encouraged those of the congregation ; who now from all parts flocked to perth , as a town strong by scituation , well fortified , and standing in a fruitful country , from whence they might receive all necessaries , if any open force or violence should be used against them . . knox in the mean time had retreated to his charge at geneva , not thinking fit to tempt that danger by an unseasonable return , which he had so narrowly escaped at his being there . he onely waited opportunity to go back with safety , and would not stir , though frequently sollicited by his friends in scotland . in so much , that means was made to calvin by especial letters , to re-ingage him in the cause : which letters were brought to him in the month of november , anno . and that it may appear what influence calvin had upon all the counsels and designes of the congregation , he is advertised from time to time of their successes , of the estate of their affairs , whether good or bad ; in so much , that when the queen regent had fed them with some flattering hopes , calvin is forthwith made acquainted with their happiness in it . and who but he must be desired to write unto her ? that by his grave counsel and exhortation , she might be animated to go forward constantly in promoting the gospel . but though these letters came to calvin in the month of november , yet we finde not knox in scotland till the may next following , when those of his party had possessed themselves of the town of perth : though he loved calvin well , and the gospel better , yet all that a man hath he will give for his life ; and knox was dearer to himself then either of them . but unto perth he comes at last , on the fifth of may. in the chief church whereof he preached such a thundring sermon against the adoration of images , and the advancing of them in places of gods publick worship , as suddenly beat down all the images and religious houses within the precincts of that town . for presently after the end of the sermon , when almost all the rest of the people were gone home to dinner , some few which remained in the church pull●d down a glorious tabernacle which stood on the altar , broke it in pieces , and defaced the images which they found therein . which being dispatched , they did the like execution on all the rest in that church ; and were so nimble at their work , that they had made a clear riddance of them , before the tenth man in the town was advertised of it . the news hereof causeth the rascal multitude ( so my author calls them ) to resort in great numbers to the church . but because they found that all was done before they came , they fell with great fury on the monastery of carthusian monks , and the houses of the preaching and franciscan fryars , beginning wi●h the images first , but after spoyling them of all their provisions , bedding , and furniture of houshold , which was given for a prey unto the poor . and in the ruinating of these houses , they continued with much force and eagerness , so that within the compass of two days , they had left nothing standing of those goodly edifices but the outward walls . . it was reported that the queen was so inraged when she heard the news , that she vowed utterly to destroy the town , man , woman and childe , to consume the same with ●ire , and after , to sow salt upon it , in signe of perpetual desolation . and it is possible she might have been as good as her word , if the earl of glencarne , the lords vchiltrie and boyd , the young sheriff of air , and many other men of eminent quality , attended by two thousand five hundred horse and foot , had not come very opportunely to the aid of their brethren . perth being thus preserved from the threatned danger , but forced to receive a garrison of the queens appointment ; knox leaves the town , and goes in company with the earl of arguile , and the lord iames steward , toward the city of st. andrews . in the way to which , he preached at a town called cra●le , inveighs most bitterly against such french forces as had been sent thither under the command of monsieur d' osselle ; exhorting his auditors in fine to joyn together as one man , till all strangers were expulsed the kingdom ; and either to prepare themselves to live like men , or to dye victorious . which exhortation so prevailed upon most of the hearers , that immediately they betook themselves to the pulling down of altars and images ; and finally , destroyed all monuments of superstition and idolatry which they found in the town . the like they did the next day at a place called anstruther . from thence they march unto st. andrews , in the parish●church whereof knox preached upon our saviours casting the buyers and sellers out of the temple , and with his wonted rhetorick so inflamed the people , that they committed the like outrages there as before at perth , destroying images , and pulling down the houses of the black and gray-fryars with the like dispatch . this happened upon the of iune . and because it could not be supposed but that the queen would make some use of her french forces to chastise the chief ring-leaders of that sedition ; the brethren of the congregation flock so fast unto them , that before tuesday night , no fewer then three thousand able men from the parts adjoyning were come to cooper to their aid . by the accession of which strength , they first secured themselves by a capitulation from any danger by the french , and then proceeded to the removing of the queens garrison out of perth , which they also effected . freed from which y●ke , some of the towns-men joyning themselves with those of dundee , make an assault upon the monastery of scone , famous of long time for the coronation of the kings of scotland ; and for that cause more sumptuously adorned , and more richly furnished then any other in the kingdom . and though the noblemen , and even knox himself , endeavoured to appease the people , and to stop their fury , that so the place might be preserved ; yet all endeavours proved in vain , or were coldly followed . so that in fine , a ter some spoyl made in defacing of images , and digging up great quantity of hidden goods which were buried there , to be preserved in expectation of a better day ; they committed the whole house to the mercie of fire ; the flame whereof gave grief to some , and joy to others of st. iohn stones , scituate not above a mile from that famous abby . . they had no sooner plaid this prize , but some of the chiefs of them were advertised that queen regent had a purpose of putting some french forces into sterling , the better to cut off all intercourse and mutual succours which those of the congregation on each side of the fryth might otherwise have of one another . for the preventing of which mischief , the earl of arguile and the lord iames steward were dispatched away : whose coming so inflamed the zeal of the furious multitude , that they pulled down all the monasteries which were in the town ; demolished all the altars , and defaced all the images in the churches of it . the abbey of cambuskenneth , near adjoyning to it , was then ruined also : which good success encouraged them to go on to edenborough , that the like reformation might be made in the capital city . taking linlithgow in their way , they committed the like spoyl there , as before at sterling ; but were prevented of the glory which they chiefly aimed at in the saccage of edenborough . upon the news of their approach , though their whole train exceeded not three hundred persons , the queen regent with great fear retires to dunbar ; and the lord seaton being then provest of the town , staid not long behind . but he was scarce gone out of the city , when the rascal rabble fell on the religious houses , destroyed the covents of the black and gray-fryars , with all the other monasteries about the town , and shared amongst them all the goods which they found in those houses : in which they made such quick dispatch , that they had finished that part of the reformation , before the two lords and their attendants could come in to help them . . the queen regent neither able to endure these outrages , nor of sufficient power to prevent or punish them , conceived it most expedient to allay these humours for the present by some gentle lenitive , that she might hope the better to extinguish them in the time to come : which when she had endeavoured , but with no effect , she caused a proclamation to be published in the name of the king and queen ; in which it was declared , that she perceived a seditious tumult to be raised by a part of the lieges , who named themselves the congregation , and under pretence of religion had taken arms ; th●t by the advice of the lords of the council , for satisfying every mans conscience , and pacifying the present troubles , she had made offer to call a parliament in january then following ( but would call it sooner if they pleased ) for establishing an vniversal order in affairs of religion ; that in the mean time every man should be suffered to live at liberty , using their own consciences without trouble until further order ; that those who called themselves of the congregation , rejecting all reasonable offers , had made it manifest by their actions , that they did not so much seek for satisfaction in point of religion , as the subversion of the crown . for proof whereof , she instanced in some secret intelligence which they had in england , seizing the irons of the mans , and coyning money , that being one of the principal iewels of the royal diadem . in which regard she straightly willeth and commandeth all manner of persons ( not being inhabitants of the city ) to depart from edenborough within six hours after publication thereof , and live obedient to her authority , except they would be holden and reputed traytors . . this proclamation they encountred with another , which they published in their own names for satisfaction of the people , some of which had begun to shrink from them at the noise of the former . and ●herein they made known to all whom it may concern , that such crimes as they were charged with , never entred into their hearts ; that they had no other intention then to banish idolatry , to advance true religion , and to defend the preachers of it ; that they were ready to continue in all duty toward their soveraign , and her mother there regent , provided they might have the free exercise of their own religion . in reference to their medling with the irons of the mint , and the coyning of money , they justified themselves , as being most of them councellors born , and doing nothing in it but for the good of the people . to which effect they writ their letters also to the regent her self , whom they assured in the close , that if she would make use of her authority for the abolishing of idolatry and superstitious abuses which agreed not with the word of god , she should finde them as obedient as any subjects within the realm . which in plain truth was neither more nor less then this , that if they might not have their wills in the point of religion , she was to look for no obedience from them in other matters : whereof they gave sufficient proof by their staying in edenborough , her command to the contrary notwithstanding ; by pressing more then ever for a toleration , and adding this over and above to their former demands , that such french forces as remained in scotland might be disbanded and sent back to their native country . in the first of which demands they were so unreasonable , that when the queen offered them the exercise of their own religion , upon condition that when she had occasion to make use of any of their churches for her own devotions , such exercise might be suspended , and the mass onely used in that conjuncture ; they would by no means yeild unto it : and they refused to yeild unto it for this reason onely , because it would be in her power , by removing from one place unto another , to leave them without any certain exercise of their religion , which in effect was utterly to overthrow it . and hereto they were pleased to add , that , as they could not hinder her from exercising any religion which she had a minde to ( but this was more then they would stand to in their better fortunes ) so could they not agree that the ministers of christ should be silenced upon any occasion , and much less , that the true worship of god should give place to idolatry . a point to which they stood so stifly , that when the queen regent had resetled her court at edenborough , she could neither prevail so far upon the magistrates of that city , as either to let her have the church of st. gyles to be appropriated onely to the use of the mass , or that the mass might be said in it at such vacant times in which they made no use of it for themselves or their ministers . . but in their other demands for sending the french souldiers out of scotland , they were not like to finde any such compliance as had been offered in the former . henry the third of france dyed about that time , and left the crown to francis the second , married not long before to the queen of scots ; the preservation of whose power and prerogative royal must be his concernment . and he declared himself so sensible of those indignities which had been lately put upon her , as to protest , that he would rather spend the crown of france , then not be revenged of the seditious tumults raised in scotland : in pursuance of which resolution , he sends over a french captain , called octavian , who brought with him a whole regiment of souldiers , great sums of money , and all provisions necessary to maintain a war. followed not long after with four companies more , which made up twenty ensigns compleat , together with four ships of war , both to defend the town of leith , and command the haven . incouraged with whose coming , the queen regent did not onely fortifie that town , but put a strong garrison of the french into it ; which gave a new grievance unto those of the congregation ; the trade and town of edenborough being like by this means to be brought under her command , and to rest wholly in a manner at her devotion . the breach made wider on the one side by the taking of the fort of boughty crag into the hands of those of the congregation ; which was pretended to be done , for fear lest otherwise it might have been seized on by the french ; and on the other side , by the coming of two thousand french souldiers out of france , under pretence of being a convoy to the bishop of amiens , and some other persons , sent thither to dispute ( as it was given out ) with the scotish ministers . which great accession of french forces so amazed the lords of the congregation , that they excited the whole kingdom by a publick writing to arm against them ; requiring all those which were , or desired to be accounted for n●tural scotch-men , to judge betwixt the queen and them , and not abstract the just and dutiful support from their native country in so needful a time ; assuring them , that whosoever did otherwise , should be esteemed betrayers of their country to the power of strangers . . and that the people might not cool in the midst of this heat , they draw their forces together , and march toward edenborough on the of october ; upon the news whereof , the queen regent put her self into leith as the safer place , and leaves them masters of the city : from whence they send a letter to her , requiring in a peremptory and imperious manner , that the fortifications about leith be forthwith slighted , the forts about the same to be demolished , and all strange souldiers to be immediately removed : which if she not pleased to do , they must bethink themselves of some such other remedies as they thought most necessary . but when their messenger returned unsatisfied , and that lyon king at arms was sent presently after him , commanding them amongst other things to remove from edenborough , they then resolve for putting that in execution which had been long before in deliberation ; that is to say , the deposing of the queen regent from the publick government . but first , they must consult with their ghostly fathers , that by their countenance and authority , they might more certainly prevail upon all such persons as seemed unsatisfied in the point . willock and knox are chosen above all the rest to resolve this doubt , if at the least any of them doubted of it , which may well be questioned . they were both factors for geneva , and therefore both obliged to advance her interest . willock declares , that albeit god had appointed magistrates onely to be his lieutenants on earth , honouring them with his own title , and calling them gods ; yet did he never so establish any , but that for just causes they might be deprived . which having proved by some examples out of holy scripture , he thereupon inferred , that since the queen regent had denyed her chief duty to the subjects of this realm , which was to preserve them from invasion of strangers , and to suffer the word of god to be freely preached : seeing also she was a maintainer of superstition , and despised the counsel of the nobility ; he did think they might justly deprive her from all regiment and authority over rhem . knox goes to work more cautiously , but comes home at last : for having first approved whatsoever had been said by willock , he adds this to it , that the iniquity of the queen regent ought not to withdraw their hearts from the obedience due to their soveraign ; nor did he wish that any such sentence against her should be pronounced , but that when she should change her course , and submit her self to good counsels , there should be place left unto her of regress to the same honours from which for just cause she ought to be deprived . . so said the oracle : and as the oracle decreed , so the sentence passed ; for presently upon this judgement in the case , a publick instrument is drawn up , in which the most part of the passages in the course of her government were censured as grievances and oppressions on the subjects of scotland , to the violating of the laws of the land , the liberty of the subjects , and the enslaving of them to the power and domination of strangers . in which respect , they declare her to be fallen from the publick government ; discharge all officers and others from yeilding any obedience to her ; subscribing this instrument with their hands , requiring it to be published in all the head-boroughs of the kingdom , and causing it to be proclaimed with sound of trumpet . thus they began with the queen regent ; but we shall see them end with the queen her self , their annoynted soveraign . this instrument bears date on the of october , a memorable day for many notable occurrences which have hapned on it in our brittish stories . of all these doings , they advertised her by express letters , sent back by the same herald who had brought her last message to them ; and having so done , they resolve immediately to try their fortune upon leith in the way of scalada . but the worst was , the souldiers would not ●ight without present money , and money they had none to pay them on so short a warning . somewhat was raised by way of contribution , but would not satisfie . and thereupon it was advised , that the lords and other great men should bring in their plate , and cause it to be presently melted , to content the souldiers . but they who had so long made a gain of godliness , did not love godliness so well , as not to value and prefer their gain before it . and therefore some had so contrived it , that the irons of the mint were missing ; and by that handsome fraud they preserved their plate . . it was not to be thought that the scots durst have been so bold in the present business , if they had not been encouraged underhand from some friends in england ; which the queen regent well observed , and prest it on them in her declaration , as before was noted . to which particular , though the confederates made no reply in their anti-remonstrance at that time , yet afterwards they both acknowledged and defended their intelligence with the english nation . for in a subsequent declaration , they acknowledge plainly , that many messages had past betwixt them , and that they had craved some support from thence ; but that it was onely to maintain religion , and suppress idolatry . and they conceived that in so doing , they had done nothing which might make them subject unto any just censure ; it being lawful for them , where their own power failed , to seek assistance from their neighbours . and now or never was the time to make use of such helps , their contribution falling short , and the plate not coming to the mint , as had been projected . in which extremity it was advised to try some secret friends at barwick , especially sir ralph sudlieur and sir iames crofts ; by whose encouragement it may be thought they had gone so far , that now there was no going back without manifest ruine . by the assistance of these men , they are furnished with four thousand crowns in ready money . but the queen regent had advertisement of the negotiation , and intercepts it by the way . the news of this ill fortune makes the souldiers desperate ; some of them secretly steal away , others refuse to venture upon any service ; so that the lords and others of the chief confederates are put upon a necessity of forsaking edenborough . the french immediately take possession of it , compel the ministers , and most of those who profest the reformed religion , to desert their dwellings ; restore the mass , and reconcile with many ceremonies the chief church of the city ( i mean that dedicated unto st. gyles ) as having been prophaned by heretical preachings . but the abandoning of edenborough proved the ruine of glasgow . to which duke hamilton repairing , he caused all the images and altars to be pulled down , and made himself master of the castle ; out of which , upon the noise of the bishops coming with some bands of french , he withdraws again , and quits the town unto the victor . no way now left to save their persons from the law , their estates from forfeiture , their country from the french , and their religion from the pope , but to cast themselves upon the favour of the qeeen of england . and to that course as the lord iames did most incline , and knox most preached for , so there might be some probable reasons which might assure them of not failing of their expectations . . no sooner was queen mary of england dead , but mary the young queen of scots , not long before married to the daulphin of france , takes on her self the name and title of queen of england ; the arms whereof she quarters upon all her plate , some of her coyn , and upon no small part of her houshold-furniture . which though she did not ( as she did afterwards alledge ) of her own accord , but as she was over-ruled in it by the perswasion of her husband , and the authority ( which was not in her to dispute ) of the king his father ; yet queen elizabeth looked upon it as a publick opposition to her own pretensions , an open disallowing of her title to the crown of this realm . she had good reason to presume that they by whose authority and counsel she was devested of her title , would leave no means untryed , nor no stone unmoved , by the rouling whereof she might be tumbled out of her government , and deprived also of her kingdom . which jealousie so justly setled , received no small increase , from the putting over of so many french , distributing them into so many garrisons , but more especially , by their fortifying of the town of leith ; at which gate all the strengths of france might enter when occasion served : and then how easie a passage might they have into england ? divided only by small rivers in some places , and in some other places not divided at all . but that which most assured her of their ill intentions , was the great preparations lately made by the marquiss of elboeuf one of the brothers of the queen regent , and consequently uncle to the queen of scots . for though he was so distressed by tempests , that eighteen ensignes were cast away on the coast of holland , and the rest forced for the present to return into france , yet afterwards , with one thousand foot , and some remainders of his horse , he recovered leith , and joyned himself unto the rest of that nation , who were there disposed of . of all which passages and provocations , the chief confederates of the congregation were so well informed , as might assure them that queen elizabeth would be easily moved for her own security to aid them in expelling the french , and then the preservation of religion , and the securing of themselves , their estates and families , would come in of course . . it was upon this reason of state , and not for any quarrel about religion , that queen elizabeth put her self into arms , and lent the scots a helping hand to remove the french. and by the same she might have justified her self before all the world , if she had followed those advantages which were given her by it , and seized into her hands such castles , towns , and other places of importance within that kingdom , as might give any opportunity to the french-scots to infest her territories . for when one prince pretends a title to the crown of another , or otherwise makes preparations more then ordinary both by land and sea , and draws them together to some place , from whence he may invade the other whensoever he please ; the other party is not bound to sit still till the war be brought to his own doors , but may lawfully keep it at a distance , as far off as he can , by carrying it into the enemies country , and getting into his power all their strong passes , holds , and other fortresses , by which he may be hindred from approaching nearer . but this can no way justifie or excuse the scots , which are not to be reckoned for the less rebels against their own undoubted soveraign , for being subservient in so just a war to the queen of england ; as neither the caldeans or the wilde arabians could be defended in their thieving , or nebuchadnezzar justified in his pride and tyranny , because it pleased almighty god for tryal of iobs faith and patience to make use of the one ; and of the other , for chastising his people israel . the point being agitated with mature deliberation by the councel of england , it was resolved that the french were not to be suffered to grow strong so near the border ; that the queen could not otherwise provide for her own security , then by expelling them out of scotland ; and that it was not to be compassed at a less expence of bloud and treasure , then by making use of the scots themselves , who had so earnestly supplicated for her aid and succours . commissioners are thereupon appointed to treat at barwick : betwixt whom , and the agents for the lords of the congregation , all things in reference to the war are agreed upon : the sum and result whereof was this , that the english with a puissant army entred into scotland , reduced the whole war to the siege of leith , and brought the french in short time into such extremities , that they were forced in conclusion to abandon scotland , and leave that country wholly in a manner to the congregation . . these were the grounds , and this the issue of those counsels , which proved so glorious and successful unto queen elizabeth in all the time of her long reign : for by giving this seasonable aid to those of the congregation in their greatest need , and by feeding some of the chiefs amongst them with small annual pensions , she made her self so absolute , and of such authority over all the nation , that neither the queen regent , nor the queen her self , nor king iames her son , nor any of their predecessors , were of equal power , nor had the like command upon them . the church was also for a while a great gainer by it ; the scots had hitherto made use of the english liturgie in gods publick worship ; the fancie of extemporary prayers not being then taken up amongst them , as is affirmed by knox himself in his scottish history . but now upon the sence of so great a benefit , and out of a desire to unite the nations in the most constant bonds of friendship , they binde themselves by their subscription to adhere unto it : for which i have no worse a witness then their own buchanan . and that they might approach as near unto it in the form of government as the present condition of the times would bear , as they placed several ministers for their several churches , ( as knox in edenborough , goodman at st. andrews , aeriot at aberdeen , &c. ) so they ordained certain superintendants for their ministers ; all the episcopal sees being at that time filled with popish prelates . and happy it had been for both , had they continued still in so good a posture ; and that the presbyterian humour had not so far obliterated all remembrance of their old affections , as in the end to prosecute both the liturgie and episcopacie to an extermination . and there accrued a further benefit by it to the scots themselves ; that is to say , the confirmation of the faith which they so contended for by act of parliament : for by difficulties of agreement between the commissioners authorized on all sides to attone the differences , it was consented to by those for the queen of scots , that the estates of the realm should convene and hold a parliament in the august following , and that the said convention should be as lawful in all respects , as if it should be summoned by the particular and express command of the kings themselves . according to which article they hold a parliament , and therein pass an act for the ratification of the faith and doctrine , as it was then drawn up into the form of a confession by some of their ministers . but because this confession did receive a more plenary confirmation in the first parliament of king iames , we shall refer all further speech of it till we come to that . they also passed therein other acts to their great advantage ; first for abolishing the popes authority ; the second for repealing all former statutes which were made and maintained of that which they called idolatry ; and the third against the saying or hearing of mass. . it was conditioned in the articles of the late agreement , that the queen of scots should send commissioners to their present parliament , that the results thereof might have the force and effect of laws ; but she intended not for her part to give their acts the countenance of supreme authority ; and the chief-leading-men of the congregation did not much regard it , as thinking themselves in a capacity to manage their own business without any such countenance : for though they had addressed themselves to the king and queen for confirmation of such acts as had passed in this parliament ; yet they declared that what they did was rather to express their obedience to them , then to beg of them any strength to their religion . they had already cast the rider , and were resolved that neither king nor queen should back them for the time to come . the q●een regent wearied and worn out with such horrid insolencies , departed this life at edenborough on the of iune ; and none was nominated to succeed with like authority : the french forces were imbarked on the of iuly , except some few which were permitted to remain in the castle of dunbar , and the isle of inchkeeth ; so few , that they seemed rather to be left for keeping possession of the kingdom in the name of the queen , then either to awe the country , or command obedience . and that they might be free from the like fears for the times ensuing , francis the second dyeth on the of december , leaving the queen of scots a desolate and friendless widdow , assisted onely by her uncles of the house of guise , who though they were able to do much in france , could do little out of it . this put the scots ( i mean the leading scots of the congregation ) into such a stomack , that they resolved to steer their course by another compass , and not to sail onely by such winds as should blow from england . they knew full well that the breach between the two queens was not reconcileable , and that their own queen would be always kept so low by the power of england , that they might trample on her as they pleased , now they had her under . and though at first they had imbraced the common-prayer-book of the church of england , and afterwards confirmed the use of it by a solemn subscription ; yet when they found themselves delivered from all fear of the french by the death of their king , and the breach growing in that kingdom upon that occasion ; they then began to tack about , and to discover their affections to the church of geneva , knox had before devised a new book of discipline , contrived for the most part after calvins platform , and a new form of common-prayer was digested also , more consonant to his infallible judgement then the english liturgie . but hitherto they had both lain dormant , because they stood in need of such help from england , as could not be presumed on with so great a confidence , if they had openly declared any dissent or disaffection to the publick forms which were established in that church . now their estate is so much bettered by the death of the king , the sad condition of their queen , and the assurances which they had from the court of england ( from whence the earls of morton and glencarne were returned with comfort ) that they resolve to perfect what they had begun ; to prosecute the desolation of religious houses , and the spoyl of churches ; to introduce their new forms , and suspend the old . for compassing of which end , they summoned a convention of the estates to be held in ianuary . . now in this book of discipline they take upon them to innovate in most things formerly observed and practised in the church of christ , and in some things which themselves had setled , as the ground-work of the reformation . they take upon them to discharge the accustomed fasts , and abrogate all the ancient festivals , not sparing those which did relate particularly unto christ our saviour , as his nativity , passion , resurrection , &c. they condemned the use of the cross in baptism , give way to the introduction of the new order of geneva , for ministring the sacrament of the lords supper , and commend sitting for the most proper and convenient gesture to be used at it . they require that all churches not being parochial should be forthwith demolished , declare all forms of gods publick worship , which are not prescribed in his word , to be meer idolatry , and that none ought to administer the holy sacraments , but such as are qualified for preaching . they appoint the catechism of geneva to be taught in their schools , ordained three universities to be made and continued in that kingdom , with salaries proportioned to the professors in all arts and sciences , and time assigned for being graduated in the same . they decree also in the same , that tythes should be no longer paid to the romish clergy , but that they shall be taken up by deacons and treasurers , by them to be imployed for maintainance of the poor , the ministers , and the said universities . they complained very sensibly of the tyranny of lay-patrons and impropriators in exacting their tythes , in which they are said to be more cruel and unmerciful then the popish priests ; and therefore take upon them to determine , as in point of law , what commodities shall be tythable , what not ; and declare also that all leases and alienations which formerly had been made of tythes , should be utterly void . . touching the ministration of the word and sacraments , and the performance of other divine offices , it is therein ordered , that common-prayers ( by which they mean the new form of their own devising ) be said every day in the greater towns , except it be upon the days of publick preaching ; but then to be forborn , that the preachers own prayer before and after sermon may not be despised or disrespected : that baptism be administred onely upon the sundays , and other days of publick preaching , for the better beating down of that gross opinion of the papists ( so they pleas'd to call it ) concerning the necessity of it : that the first sundays of march , iune , september and december should be from thenceforth set apart for the holy communion , the better to avoid the superstitious receiving of it at the feast of easter : that all persons exercise themselves in singing psalms , to the end they may the better perform that service in the congregation : that no singing of psalms , no reading of scriptures should be used at burials : that no funeral-sermon shall be preached , by which any difference may be made between the rich and the poor ; and that no dead body for the same cause shall be buried in churches : that prophesyings and interpreting of the holy scriptures shall be used at certain times and places , according to the custom of the church of corinth : that in every church there shall be one bell to call the people together , one pulpit for the word , and a bason for baptism : and that the minister may the better attend these duties , it is ordered that he shall not haunt the court , nor be of the council , nor bear charge in any civil affairs , except it be to assist the parliament when the same is called . . concerning ecclesiastical persons , their function , calling , maintainance and authority , it was ordered in the said book of discipline , that ministers shall from thenceforth be elected by the congregation where they are to preach : that having made tryal of their gifts , and being approved of by the church where they are to preach , they shall be admitted to their charge , but without any imposition of hands as in other churches : that some convenient pension be assigned to every minister for the term of life ( except he deserve to be deprived ) with some provision to be made after his decease for his wife and children : that the bounds of the former diocesses being contracted or enlarged , there shall be ten or twelve superintendents appointed in the place of the former bishops , who are to have the visitation of all the ministers and churches in their several bounds , to fix their dwellings in the chief towns or cities within the same , and to be chosen by the burgesses of the said towns or cities , together with the suffrages of the ministers of their several circuits ; and more particularly , that the county or province of lothaine shall be abstracted from the diocess of st. andrews , and have a superintendent of its own , who was to keep his residence in the city of edenborough ( which afterwards in the year was erected by king charles into a bishops see , and lothaine assigned him for his diocess , as was here devised : ) that for the better maintainance of the ministers and superintendents , as also for defraying of all other publick charges which concerned the churches , the lands belonging unto the bishops , as also to all cathedral and conven●●al churches , and to the houses of monks and fryars , shall be set apart , not otherwise to be imployed : that in all churches there be two elders annually chosen to be associate with the ministers in the cognizance of all ecclesiastical causes , and in the censures of the church : that the said elders shall have power not onely to admonish , but correct their ministers , if occasion be ; but not to proceed to deprivation without the allowance and consent of the superintendent ; and that the deacons shall be joyned as assistants in judgement with the elders and ministers : that no man presume to eat or drink , or otherwise to converse familiarly with excommunicate persons , except those of his own family onely : that their children should not be baptised till they came unto the years of discretion : and that all murtherers , and other malefactors punishable by death according to the laws of the land , though they be pardoned for the same by the supreme magistrates , shall notwithstanding be esteemed as excommunicate persons , and not received into the church without such satisfaction and submission as is required of other notorious offenders by the rules of the discipline . it appears also by this book , that there was one standing supreme c●uncil for ordering the affairs of the church , and by which all publick grievances were to be redressed ; but of what persons it consisted , and in what place it was held , is not mentioned in it . . this book being tendered to the consideration of the convention of estates , was by them rejected ; whether it were because they could not make such a manifest separation from the polity of the church of england , or that it concerned them more particularly in their own proper interest , in regard of the church-lands & tythes which they had amongst them , or perhaps for both . certain it is , that some of them past it over by no better title then that of some devout imaginations , which could not be reduced to practice . this so offended knox and others , who had drawn it up ( if any other but knox onely had a hand therein ) that they spared not bitterly to revile them for their coldness in it , taxing them for their carnal liberty , their love unt●● their worldly commodities , and their corrupt imaginations : some of them are affirmed to have been licentious ; some greedily to have griped the possessions of the church , and others to be so intent upon the getting of christs coat , that they would not stay till he was crucified . of the lord erskin who refused to subscribe to the book , it is said particularly , that he had a very evil woman to his wife ; and that if the schools , the poor , and the ministry of the church had their own , his ki●●h●n would have lacked two parts of that which he then possessed . of all of them it was admired , that for such a long continuance they could hear the threatnings of god against thieves and robbers , and that knowing themselves to be guilty of those things which were most rebuked , they should never have any remorse of conscience , nor intend the restoring of those things which they had so stolen . for so it was ( if they may be believed that said it ) that none in all the realm were more unmerciful to the poor ministers , then they that had invaded and possessed themselves of the greatest rents of right belonging unto the church , and therein verified as well the old proverb , that the belly hath no ears at all , as a new observation of their own devising , that nothing would suffice a wretch . such were the discontents and evaporations of these zealous men , when they were crossed in any thing which concerned them in their power or profit . . but in another of their projects they had better fortune . they had sollicited the convention of estates for demolishing of all monuments of superstition and idolatry , in which number they accounted all cathedral churches , as well as monasteries and other religious houses ; which they insisted on the rather , because it was perceived , and perhaps given out , that the ●apists would again erect their old idolatry , and take upon them a command ( as before they did ) upon the consciences of the people ; that so as well the great men of the realm , as such whom god of his mercy ( so they tell us ) had subjected to them , should be compelled to obey their lawless appetites . in this , some hopes were given them that they should be satisfied , but nothing done in execution of the same , till the may next following : and possibly enough it might have been delayed to a longer time , if the noise and expectation of the queens return had not spurred it on : for either fearing , or not knowing what might happen to them , if she should interpose her power to preserve those places , whose demolishing they so much desired ▪ they introduce that discipline by little and little , which they could not settle all at once . they begin first planting churches , and nominating superintendents for their several circuits ; they superinduce their own ministers over the heads of the old incumbents ; establish their presbyteries , divide them into several classes , and hold their general assemblies without any leave desired of the queen or council . they proceed next to execute all sorts of ecclesiastical censures , and arrogate authority to their selves and their elders to excommunicate all such as they found unconformable to their new devices . for the first tryal of their power , they convent one sanderson , who had been accused to them for adultery , whom they condemned to be carted , and publickly exposed unto the scorn of boys and children . an uproar had been made in edenborough about the chusing of a robbinhood ( or a whitson-lord ) in which some few of the preciser sort opposed all the rest ; and for this crime they excommunicate the whole multitude ; wherein they shewed themselves to be very unskilful in the canon-law , in which they might have found , that neither the supreme magistrate , nor any great multitudes of people are to be subject to that censure . they proceed afterwards to the appointing of solemn fasts , and make choice of sunday for the day ; which since that time hath been made use of for those fasts , more then any other : and in this point they shewed themselves directly contrary to the practice of the primitive church , in which it was accounted a great impiety to keep any fast upon that day , either private or publick . they interdict the bishops from exercising any ecclesiastical jurisdict●on in their several diocesses ; and openly quarrel with their queen , for giving a commission to the archbishop of st. andrews to perform some acts which seemed to them to savour of episcopal power . having attained unto this height , they maintain an open correspondence with some forreign churches , give audience to the agents of berne , basil and geneva ; from whom they received the sum of their confessions , and signified their consent with them in all particulars , except festivals onely , which they had universally abolished throughout the kingdom ; and finally , they take upon them to write unto the bishops of england , whom they admonished not to vex or suspend their brethren for not conforming to the rules of the church , especially in refusing the cap and surplice , which they call frequently by the name of trifles , vain trifles , and the old badges of idolatry . all which they did , and more , in pursuit of their discipline , though never authorized by law , or confirmed by the queen , nor justified by the conven●ion of estates , though it consisted for the most part of their own prosessors . a petition is directed to the lords of secret council , from the assemblies of the church , in which their lordships are sollicited to dispatch the business . but not content with that which they had formerly moved , it was demanded also that some severe course might be taken against the sayers and hearers of mass ; that fit provision should be made for their superintendents , preachers , and other ministers ; and that they should not be compellable to pay their tythes as formerly to the popish clegy , with other particulars of that nature . and that they might not trifle in it as they had done hitherto , the petition carried in it more threats and menaces , then words of humble supplication as became petitioners . for therein it said expresly , that before those tyrants and dumb dogs should have empire over them , and over such as god had subjected unto them , they were fully determined to hazard both life , and whatsoeever they had received of god in temporal things ; that therefore they besought their lordships to take such order , that the petitioners ( if they may be called so ) might have no occasion to take the sword of just defence into their hands , which they had so willingly resigned , after the victory obtained , into those of their lordships ; that so doing , their lordships should perceive they would not onely be obedient unto them in all things lawful , but ready at all times to bring all such under their obedience , as should at any time rebel against their authority ; and finally , that those enemies of god might assure themselves , that they would no no longer suffer pride and idolatry ; and that if their lordships would not take some order in the premises , they would then proceed against them of their own authority after such a manner , that they should neither do what they list , nor live upon the sweat of the brows of such as were in no sort debtors to them . . on the receipt of this petition , an order presently is made by the lords of the council , for granting all which was desired ; and had more been desired , they had granted more : so formidable were the brethren grown to the opposite party . nor was it granted in words onely which took no effect , but execution caused to be done upon it , and warrants to that purpose issued to the earls of arrane , arguile and glencarne , the lord iames steward , &c. whereupon followed a pitiful devastation of churches and church-buildings in all parts of the realm ; no difference made , but all religious edifices of what sort soever , were either terribly defaced , or utterly ruinated ; the holy vessels , and whatsoever else could be turned into money , as lead , bells , timber , glass , &c. was publickly exposed to sale ; the very sepulchres of the dead not spared ; the registers of the church , and the libraries thereunto belonging , defaced , and thrown into the fire . whatsoever had escaped the former tumults , is now made subject to destruction ; so much the worse , because the violence and sacrilegious actings of these church-robbers had now the countenance of law. and to this work of spoyl and rapine , men of all ranks and orders were observed to put their helping hands ; m●n of most note and quality being forward in it , in hope of getting to themselves the most part of the booty ; those of the poorer sort , in hope of being gratified for their pains therein by their lords and patrons . both sorts encouraged to it by the zealous madness of some of their sedirious preachers , who frequently cryed out , that the places where idols had been worshipped , ought by the law of god to be destroyed ; that the sparing of them was the reserving of things execrable ; and that the commandment given to israel for destroying the places where the canaanites did worship their false gods , was a just warrant to the people for doing the like . by which encouragements , the madness of the people was transported beyond the bounds which they had first prescribed unto it . in the beginning of the heats , they designed onely the destruction of religious houses , for fear the monks and fryars might otherwise be restored in time to their former dwellings : but they proceeded to the demolition of cathedral churches , and ended in the ruine of parochial also ; the chancels whereof were sure to be levelled in all places , though the isles and bodies of them might be spared in some . . such was the entertainment which the scots prepared for their queens coming over . who taking no delight in france , where every thing renewed the memory of her great loss , was easily intreated to return to her native kingdom . her coming much desired by those of the popish party , in hope that by her power and presence they might be suffered at the least to enjoy the private exercise of their religion , if not a publick approbation and allowance of it . sollicited as earnestly by those of the knoxian interest , upon a confidence that they should be better able to deal with her when she was in their power , assisted onely by the counsels of a broken clergy , then if she should remain in france , from whence by her alliances and powerful kindred she might create more mischief to them then she could at home . on the day of august she arrives in scotland , accompanied by her uncles the duke of aumales , the marquess of elboeuf , and the lord grand pryor , with other noble-men of france . the time of her arrival was obscured with such fogs and mists , that the sun was not seen to shine in two days before , nor in two days after . which though it made her passage safe from the ships of england , which were designed to intercept her , yet was it looked upon by most men as a sad presage of those uncomfortable times which she found amongst them . against sunday , being the , there were great preparations made for celebrating mass in the chappel-royal of holy●ood-house . at which the brethren of the congregation were so highly offended , that some of them cryed out aloud , so as all might hear them , that the idolatrous priests should dye the death according to gods law ; others affirming with less noise , but with no less confidence , that they could not abide , that the land which god by his power had purged of idolatry , should in their sight be polluted with the same again . and questionless some great mischief must have followed on it , if the lord iames steward ( to preserve the honour of his nation in the eye of the french ) had not kept the door : which he did , under a pre●ence that none of the scottish nation should be present at the hearing of mass , contrary to the laws and statutes made in that behalf ; but in plain truth , to hinder them by the power and reputation which he had amongst them , from thronging in tumultuously to disturb the business . . for remedy whereof for the time to come , an order was issued the next day by the lords of the council , and authorized by the queen , in which it was declared , that no manner of person should privately or openly take in hand to alter or innovate any thing in the state of religion which the queen found publickly and universally received at her majesties arrival in that realm , or attempt any thing against the same upon pain of death . but then it was required withal , that none of the leiges take in hand to trouble or molest any of her majesties domestick servants , or any other persons which had accompanied her out of france at the time then present , for any cause whatsoever , in word , deed , or countenance ; and that upon the pain of death , as the other was . but notwithstanding the equality of so just an order , the earl of arrane in the name of the rest of the congregation professed openly on the same day at the cross in edenborough , that no protection should be given to the queens domesticks , or to any other person that came out of france , either to violate the laws of the realm , or offend gods majesty , more then was given to any other subjects . and this he did , as he there affirmed , because gods law had pronounced death to the idolater , and the laws of the realm had appointed punishment for the sayers and hearers of mass ; from which he would have none exempted , till some law were publickly made in parliament , and such as was agreeable to the word of god , to annul the former . the like distemper had possest all the rest of the lords at their first coming to the town to attend her majesty to congratulate her safe arrival ; but they cooled all of them by degrees , when they considered the unreasonableness of the protestation , in denying that liberty of conscience to their soveraign queen , which every one of them so much desired to enjoy for himself : onely the earl arrane held it out to the last . he had before given himself some hopes of marrying the queen , and sent her a rich ring immediately on the death of the king her husband ; but finding no return agreeable to his expectation , he suffered himself to be as much transported to the other extreme , according to the natural genius of the presbyterians , who never yet knew any mean in their loves or hatred . . iohn knox makes good the pulpit in the chief church at edenborough on the sunday following , in which he bitterly inveighed against idolatry , shewing what plagues and punishments god had inflicted for the same upon several nations . and then he adds , that one mass was more fearful to him , then if ten thousand armed enemies were landed in any part of the realm on purpose to suppress their whole religion ; that in god there was strength to resist and confound whole multitudes , i● unfeignedly they depended on him , of which they had such good experience in their former troubles ; but that if they joyned hands with idolatry , they should be deprived of the comfortable presence and assistance of almighty god. a conference hereupon ensued betwixt him and the queen , at the hearing whereof there was none present but the lord iames steward , besides two gentlemen which stood at the end of the room . in the beginning whereof , she charged him with raising sedition in that kingdom , putting her own subjects into arms against her , writing a book against the regiment of women ; and in the end , descend●d to some points of religion . to all which knox returned such answers , or else so favourably reports them to his own advantage ( for we must take the whole story as it comes from his pen ) that he is made to go away with as easie a victory , as when the knight of the boot encounters with some dwarf or pigmy in the old romances . all that the queen got by it from the mouth of this adversary , was , that he found in her a proud minde , a craf●y wit , and an obdurate heart against god and his truth . and in this character be thought himself confirmed by her following actions : for spending the rest of the summer in visiting s●me of the chief towns of her kingdom , she carried the mass with her into all places wheresoever she came ; and at her coming back , gave order for setting out the mass with more solemnity on alhallows day , then at any time or place before . of this the min●sters complain to such of the nobility as were then resident in the city , but finde not such an eagerness in them as in former times . for now some of them make a doubt whether the subjects might use force for suppressing the idolatry of their prince ; which heretofore had passed in the affirmative as a truth infallible . a con●erence is thereupon appointed between some of the lords , and such of the ministers as appeared most z●alous against the mass ; the lords disputing for the queen , and urging that it was not lawful to deprive her of that in which she placed so great a part of her religion . the contrary was maintained by knox , and the rest of the ministers ; who seeing that they could not carry it , as before , by their own authority , desired that the deciding of the point might be referred to the godly brethren of geneva ; of whose concurring in opinion with them , they were well assured . and though the drawing up of the point , and the inditing of the letter , being committed unto ledington the principal secretary , was not dispatched with such po●● haste as their zeal required ; yet they shewed plainly by insisting on that proposition , both from whose mouth they had received the doctrines of making soveraign princes subject to the lusts of the people , and from whose hands they did expect the defence thereof . . a general assembly being indicted by them about that time , or not long after , a question is made by some of the court-lords , whether such assemblies might be holden by them without the queens notice and consent . to which it was answered , that the assembly neither was , nor could be held without her notice , because she understood that there was a reformed church within the realm , by the orders whereof they had appointed times for their publick conventions . but as to her allowance of it , it was then objected , that if the liberty of the church should stand upon the queens allowance or disallowance , they were assured that they should not onely want assemblies , but the preaching of the word it self ; for if the ●reedom of assemblies was taken away , the gospel in effect must be also suppressed , which could not long subsist without them . the putting in of the demurrer concerning the authority in calling and holding their assemblies , prompted them to present the book of discipline to her majesties view , and to sollicite her by all the friends and means they could for her royal-assent : but finding no hope of compassing their desires for that book in general , it was thought best to try their fortune in the pursuit of some particulars contained in it . and to that end it was propounded to the lords of the council , that idolatry might be suppressed , the churches planted with true ministers , and that certain provision should be made for them according to equity and good conscience ▪ the ministers till that time had liv●d for the most part upon such benevolences as were raised for them on the people ; the patrimony of the church being seized into the hands of private persons , and alienated in long leases by the popish clergy . the revenue of the crown was small when it was at the best , exceedingly impaired since the death of king iames the fifth , and not sufficient to defray the necessary charge and expence of the court. to satisfie all parties , it was ordered by the lords of the council , that the third part of all the rents of ecclesiastical benefices should be taken up for the use of the queen ; that the other two parts should remain to the clergy , or to such as held them in their right ; and that the queen , out of the part assigned to her , should maintain the ministers . this order bears date at edenborough , december , but gave no satisfaction to the ministers or their sollicitors , who challenged the whole patrimony , by the rules of the discipline , to belong onely to themselves . knox amongst others so disliked it , that he affirmed openly in the pulpit of edenborough , that the spirit of god was not the author of that order , by which two parts of the church-rents were given to the devil , and the third part was to be divided between god and the devil ; adding withal , that in short time the devil would have three parts of the third , and that a fourth part onely should be left to god. . but notwithstanding these seditious and uncharitable ●ur●●ses of their hot-headed preachers , a commission is granted by the queen to certain of her officers , and other persons of quality , not onely to receive the said third part , but cut of ●t to assigne such yearly stipends to their ministers as to them seemed meet . they were all such as did profess the reformed religion , and therefore could not but be thought to be well-affected to the ministers maintainance ; to some of which they allowed one hundred marks by the year , unto some three hundred ; insomuch , that it was said by ledington principal secretary of estate , that when the ministers were paid the stipends assigned unto them , the rest would hardly finde the queen a new pair of shooes . but on the other side , the ministers vehemently exclaimed against these assignments ; and openly profest it to be very unreasonable , that such dumb dogs and idle-bellies as the popish clergy should have a thousand marks per annum ; and that themselves ( good men ) who spent their whole time in preaching the gospel , should be put off with two or three hundred . they railed with no less bitterness against the laird of pittarow , who was appointed by the queen for their pay-master general ; and used to say in common speech , that the good laird of pittarow , comptroller of her majesties houshold , was a zealous professor of jesus christ ; but that the pay master or comptroller would fall to the devil . and for the queen , so far they were from acknowledging the receipt of any favour from her , in the true payment of their stipends , that they disputed openly against that title which she pretended to the thirds , out of which she paid them . by some it was affirmed , that no such part had appertained to any of her predecessors in a thousand years ; by others , that she had no better title thereunto ( whether she kept them to her self , or divided them amongst her servants ) then had the souldiers by whom christ was crucified to divide his garments . . it hapned not long after these debates , that upon the receiving of some good news from her friends in france , the q●een appeared to be very merry , betook her self to dancing , and continued in that recreation till after midnight . the news whereof being brought to knox , who had his spies upon her at all times to observe her actions ; the pulpit must needs ring of it , or else all was marred : he chuseth for his text these words of the second psalm , viz. and now understand o ye kings , and be learned ye that judge the earth . discoursing on which text , he began to tax the ignorance , the vanity , and the despight of princes against all vertue , and against all those in whom hatred of vice and love of vertue appeared . report is made unto the queen , and this report begets a second conference betwixt her and knox , in which she must come off with as little credit as she did in the first . knox tells her in plain terms , that it is oftentimes the just recompence that god gives the stubborn of the world , that because they will not hear god speaking to the comfort of the penitent , and for the amendment of the wicked , they are oft compelled to hear the false reports of others to their great displeasure . to which immediately he subjoyned , that it could not chuse but come to the ears of herod , that our saviour jesus christ had called him fox ; but that the men who told him of it , did not also tell him what an odious act he had committed before god , in causing iohn the baptist to be beheaded , to recompence the dancing of an harlots daughter . the queen desired ( after much other talk between them ) that if he heard any thing of her which distasted him , he would repair to her in private , and she would willingly hear what he had to say . to which he answered with as little reverence and modesty as to all the rest , that he was appointed by god to rebuke the vices and sins of all , but not to go to every one in particular to make known their offences ; that if she pleased to frequent the publick sermons , she might then know what he liked or disliked , as well in her self as any others ; but that to wait at her chamber-door , or elsewhere , and then to have no further liberty then to whisper in her ear what he had to say , or to tell her what others did speak of her , was neither agreeable to his vocation , nor could stand with his conscience . . at midsummer they held a general assembly , and there agreed upon the form of a petition to be presented to the queen in the name of the kirk ; the substance of it was for abolishing the mass , and other superstitious rites of the romish religion ; for inflicting some punishment against blasphemie , adultery , contempt of the word , the profanation of sacraments , and other like vices condemned by the word of god , whereof the laws of the realm did not take any hold ; for referring all actions of divorce to the churches judgement , or at the least to men of good knowledge and conversation ; for excluding all popish church-men from holding any place in council or session ; and finally , for the increase and more assured payment of the ministers stipends , but more particularly for appropriating the glebes and houses unto them alone . this was the sum of their desires , but couched in such irreverent , coarse , and bitter expressions , and those expressions justified with such animosities , that lethington had much ado to prevail upon them for putting it into a more dutiful and civil language . all which the queen knew well enough , and therefore would afford them no better answer , but that she would do nothing to the prejudice of that religion which she then professed ; and that she hoped to have mass restored , before the end of the year , in all parts of the kingdom . which being so said , or so reported , gave knox occasion in his preachings to the gentry of kyle and galloway ( to which he was commissioned by the said assembly ) to forewarn some of them of the dangers which would shortly follow ; and thereupon earnestly to exhort them to take such order , that they might be obedient unto authority , and yet not suffer the enemies of gods 〈◊〉 to have the upper-hand . and they , who understood his meaning at half a word ▪ assembled themselves together on the of september , at the town of air , where they entred into a common bond , subscribed by the earl of glencarne , the lords boyd and v●hiliry , with one hundred and thirty more of note and quality , besides the provost and burgesses of the town of air , which made forty more . the tenour of which bond was this that followeth . . we whose names are under written , do promise in the presence of god , and in the presence of his son our lord iesus christ , that we , and every one of us , shall and will maintain the preaching of his holy evangel , now of his mercy offered and granted to this realm ; and also will maintain the ministers of the same against all persons , power and authority , that will oppose themselves to the doctrine proposed , and by us received . and further , with the same solemnity we protest and promise that every one of us shall assist another , yea , and the while body of the protestants within this realm , in all lawful and just occasions , against all persons ; so that whosoever shall hurt 〈◊〉 , or trouble any of our bodies , shall be reputed enemies to the whole , except that the offender will be content to submit himself to the government of the church now established amongst us . and this we do , as we desire to be accepted and favoured of the lord iesus , and accepted worthy of credit and honesty in the presence of the godly . . and in pursuance of this bond , they seize upon some priests , and give notice to others , that they would not trouble themselves of complaining to the queen of council , but would execute the punishment appointed to idolaters in the law of god , as they saw occasion , whensoever they should be apprehended . at which the queen was much offended ; but there was no remedy . all she could do , was once again to send for knox , and to desire him so to deal with the barons , and other gentlemen of the west , that they would not punish any man for the cause of religion , as they had resolved . to which he answered with as little reverence as at other times , that if her majesty would punish malefactors according to the laws , he durst assure her , that she should finde peace and quietness at the hand of those who professed the lord iesus in that kingdom : that if she thought or had a purpose to illude the laws , there were some who would not fail to let the papists understand , that they should not be suffered without punishment to offend their god. which said , he went about to prove in a long discourse , that others were by god intrusted with the sword of justice , besides kings and princes ; which kings and princes , if they failed in the right use of it , and drew it not against offenders , they must not look to finde obedience from the rest of the subjects . . it is not to be doubted , but that every understanding reader will be able to collect out of all the premises , both of what judgement knox and his brethren were , touching the soveraignty of kings , or rather the supreme power invested naturally in the people of a state or nation ; as also from what fountain they derived their doctrine , and to whose sentence onely they resolved to submit the same . but we must make a clearer demonstration of it , before we can proceed to the rest of our history ; that so it may appear upon what ground , and under the pretence of what authority so many tumults and discords were acted on the stage of scotland by the knoxian brethren . it pleased the queen to hold a conference with this man , in the pursuit whereof they fell upon the point of resisting princes by the sword , the lawfulness whereof was denyed by her , but maintained by him . the queen demands whether subjects having power may resist their princes : yea , ( madam ) answered knox ; if princes do exceed their bounds , and do against that wherefore they should be obeyed , there is no doubt but that they may be resisted even by power . for ( said he ) there is neither greater honour , nor greater obedience to be given to kings and princes , then god hath commanded to be given unto our fathers and mothers ; and yet it may so happen , that the father may be stricken with a phrensie , and in some fit attempt the slaying of his children . in which case , if the children joyn themselves together , apprehend their father , take the sword out of his hand , and keep him in prison till his phrensie be over-past ; it is not to be thought that god will be offended with them for their actings in it . and thereupon he doth infer , that so it is with such princes also , as out of a blind zeal would murther the children of god which are subject to them . and therefore to take the sword from them , to binde their hands , and to cast them into prison , till that they may be brought to a more sober minde , is not disobedience against them , but rather is to be accounted for a just obedience , because it agrees with the word of god. . the same man preaching afterwards at one of their general assemblies , made a distinction between the ordinance of god , and the persons placed by him in authority ; and then affirmed that men might lawfully and justly resist the persons , and not offend against the ordinance of god. he added as a corollary unto his discourse , that subjects were not bound to obey their princes , if they command unlawful things ; but that they might resist their princes , and that they were not bound to suffer . for which being questioned by secretary ledington in the one , and desired to declare himself further in the other point ; he justified himself in both , affirming that he had long been of that opinion , and did so remain . a question hereupon arising about the punishment of kings , if they were idolaters ; it was honestly affirmed by ledington , that there was no commandment given in that case to punish kings , and that the people had no power to be judges over them , but must leave them unto god alone , who would either punish them by death , imprisonment , war , or some other plagues . against which knox replyed with his wooted confidence , that to affirm that the people , or a part of the people may not execute gods judgments against their king being an offender , the lord ledington could have no other warrant , except his own imaginations , and the opinion of such , as rather feared to displease their princes , then offend their god. against which when ledington objected the authority of some eminent protestants ; knox answered , that they spake of christians subject to tyrants and infidels , so dispersed , that they had no other force but onely to cry unto god for their deliverance : that such indeed should hazard any further then those godly men willed them , he would not hastily be of counsel . but that his argument had another ground , and that he spake of a people assembled in one body of a commonwealth , unto whom god had given sufficient force , not onely to resist , but also to suppress all kinde of open idolatry ; and such a people again he affirmed were bound to keep their land clean and unpolluted : that god required one thing of abraham and his seed , when he and they were strangers in the land of egypt , and that another thing was required of them when they were delivered from that bondage , and put into the actual possession of the land of canaan . . finally , that the application might come home to the point in hand , it was resolved by this learned and judicious casuist , that when they could hardly finde ten in any one part of scotland , who rightly understood gods truth , it had been foolishness to have craved the suppression of idolatry either from the nobility or the common subject , because it had been nothing else but the betraying of the silly sheep for a prey to the wolves . but now ( saith he ) that god hath multiplyed knowledge , and hath given the victory unto truth in the hands of his servants , if you should suffer the land again to be defiled , you and your prince should drink the cup of gods indignation ; the queen , for her continuing obstinate in open idolatry , in this great light of the gospel ; and you , for permission of it , and countenancing her in the same . for my assertion is ( saith he ) that kings have no priviledge more then hath the people to offend gods majesty ; and if so be they do , they are no more exempted from the punishment of the law , then is any other subject ; yea , and that subjects may not onely lawfully oppose themselves unto their kings , whensoever they do any thing that expresly oppugnes god 's commandments , but also that they may execute iudgement upon them according to gods laws ; so that if the king be a murtherer , adulterer , or an idolater , he should suffer ▪ according to gods law , not as a king , but as an offender . now that knox did not speak all this as his private judgement , but as it was the judgement of calvin , and the rest of the genevian doctors , whom he chiefly followed , appears by this passage in the story . it was required that knox should write to calvin , and to the learned men in other churches , to know their judgements in the question ; to which he answered , that he was not onely fully resolved in conscience , but had already heard their judgements as well in that , as in all other things which he had affirmed in that kingdom ; that he came not to that realm without their resolution , and had for his assurance the hand-writing of many ; and therefore if he should now move the same questions again , he must either shew his own ignorance , or inconstancie , or at least forgetfulness . . of the same nature , and proceeding from the same original , are those dangerous passages so frequently dispersed in most parts of his history . by which the reader is informed , that reformation of religion doth belong to more then the clergie and the king : that noblemen ought to reform religion , if the king will not : that reformation of religion belongeth to the commonalty , who concurring with the nobility , may compel the bishops to cease from their tyranny , and bridle the cruel beasts ( the priests : ) that they may lawfully require of their king to ●ave true preachers ; and if he be negligent , they justly may themselves provide them , maintain them , defend them against all that do persecute them , and may detain the profits of the church-livings from the popish clergy : that god appointed the nobility to bridle the inordinate appetite of princes , who in so doing cannot be accounted as resisters of authority ; and that it is their duty to repress the rage and insolency of princes : that the nobility and commonalty ought to reform religion ; and in that case may remove from honours , and may punish such as god hath condemned , of what estate , condition , or honour soever they be : that the punishment of such crimes as touch the majesty of god , doth not appertain to kings and chief rulers onely , but also to the whole body of the people , and to every member of the same , as occasion , vocation , or ability shall serve , to revenge the injury done against god : that princes for just causes may be deposed : that of princes be tyrants against god and his truth , their subjects are freed from their oaths of obedience : and finally , that it is neither birth right or propinquity of bloud which makes a king rule over a people that profess iesus christ ; but that it comes from some special and extraordinary dispensation of almighty god. . such is the plain song , such the descant of these sons of thunder ; first tuned by the genevian doctors , by them commended unto knox , and by knox preached unto his brethren the kirk of scotland . in which what countenance he received from goodman , and how far he was justified , if not succeeded by the pen of buchanan , we shall see hereafter . in the mean time the poor queen must needs be in a very sorry case , when not her people onely must be poysoned with this dangerous doctrine , but that she must be baffled and affronted by each sawcy presbyter , who could pretend unto a ministry in the church : of which the dealing of th●s man gives us proof sufficient , who did not onely revile her parson in the pulpit , and traduce her government , but openly pronounced her to be an idolatress , and therefore to be punished by her subjects as the law required . nothing more ordinary with him in his factious sermons , then to call her a slave to sathan , and to tell the people that gods vengeance hanged over the realm , by reason of her impiety : which what else was it , but to inflame the hearts of the people , as well against the queen , as all them that served her ? for in his publick prayers he commonly observed this form , viz. o lord , if it be thy good pleasure , purge the queens heart from the venom of idolatry , and deliver her from the bondage and thraldom of sathan , in the which she yet remains for lack of true doctrine , &c. that in so doing , she may avoid the eternal damnation which is ordained for all obstinate and impenitent to thee , and that this realm may also escape that plague and vengeance which inevitably follows idolatry , maintained in this kingdom against thy manifest word , and the light thereof set forth unto them . such in a word was the intemperancie of his spirit , his hatred of her person , or contempt of her government , that he opposed and crossed her openly in all her courses , and for her sake , fell foul upon all men of more moderate counsels . . during the interval between the death of her father , and her own coming back from france , there had been little shewn of a court in scotland , as not much before . but presently on her return , a greater bravery in apparel was taken up by the lords and ladies , and such as waited near her person , then in former times ; never more visibly , then when they waited on her in a pompous manner , as she went to the parliament of this year . this gives great scandal to the preachers , to none more then knox. the preachers boldly in their pulpits ( that i say not malapertly ) declared against the superfluity of their clothes , and against the rest of their vanities ; which they affirm'd should provoke gods vengeance , not onely against those foolish women , but the whole realm ; and especially against those that maintained them in that odious abusing all things which might have better been bestowed . a course is taken principally by their sollicitations , that certain articles were agreed on , and proposed in parliament , for regulating all excess in apparel as a great enormity , the stinking pride of women , as knox plainly calls it . who being sent for to the court upon the like occasion , could not but pass a scorn upon such of the ladies whom he found more gorgeously attired then agreed with his liking , by telling them what a pleasant life it was they lived , if either it would always last , or that they might go to heaven in all that gear . but sie on that knave death ( quoth he ) that will come whether we will or not ; and when he hath laid an arrest , then foul worms will be busie with this ●●esh , be it never so fair and tender ; and the silly soul i fear ●i●l be so feeble , that it can neither carry with it gold , garnishing , ●urbishing , pearl , nor precious stones . so zealous was be for a purity both in church and state , as not to tolerate soft raiment , though in princes palaces . the queen had graced the parliament with her presence three days together ; in one of which she entertains them with a speech , to the great satisfaction of all her good subjects . knox calls it by the name of a painted oration , tells us in scorn that one might have heard amongst her flatterers that it was vox dianae , the voice of a goddess , ( for it could not be vox dei ) and not of a woman ; ●thers ( as he pursues the jeer ) crying out , god save that sweet face ; was there ever orator spake so properly and so sweetly ? &c. and this as much displeased the preachers , as the pride of the ladies . . the queen had gained the thirds of all church-rents by an act of state , for the more honourable support of her self and her family , upon condition of making some allowance out of it to defray the ministers : how knox approved of this , hath been shewn before . we must now see how he had trained up goodman ( if they were not both rather trained up by the same great master ) to pursue the quarrel ; and how far he was seconded by the rest of the brethren . in a general assembly held this year , the business of the thirds was again resumed by some commissioners of the kirk . to which no sat●sfactory answer being given by the queen and her council , it was said by those of the assembly , if the queen will not , we must ; for both second and third parts are rigorously taken from us and our tenants . knox added , that if others would fellow his counsel , the guard and the papists should complain as long as their ministers . goodman takes fire upon this strain , and starts a doubt about the title which the queen had unto the thirds , or the papists to the other two parts of the church-rents . at which when he was put in minde by ledington that he was a stranger , and therefore was to be no medler ; he boldly answered , that though he was a stranger in the civil policie of that realm , yet stranger he was none in the church of god ; the care whereof did appertain to him no less in scotland , then if he were in the midst of england , his own nat●ve country . so little was there got by talking unto any of these powerful zealots . at whose exhorbitances when the lord iames steward ( not long before made earl of murray ) seemed to be offended , and otherwise had appeared more favourable to the queen then agreed with their liking ; knox , who before adored him above all men living , discharged himself by letter in a churlish manner from any further intermedling in his affairs ; in which he commits him to his own wit ( so the letter words it ) and to the conduct of those men who would better please him ; and in the end thereof upbraids him , that his preferment never came by any complying with impiety , nor by the maintaining of pestilent papists . . but to proceed to greater matters : the queen began her summers progress , and left a priest behinde in halyrood-house , to execute divine-offices in the chappel to the rest of her family . some of the citizens of edenborough were observed to repair thither at the time of mass ; whereof the preachers make complaint , and stir the people in their sermons to such a fury , that they flock in great multitudes to the palace , violently force open the chappel-doors , seize upon such as they found there , and commit them to prison , the priest escaping with much difficulty by a privy postern . the news of this disorder is carried post to the queen , who thereupon gives order to the provost of edenborough to seize upon the persons of andrew armstrong , or patrick cra●ston , ( the chief-ringleaders of the tumult ) that they might undergo the law at a time appointed , for fore-thought felony , in making a violent invasion into the queens palace , and for spoliation of the same . this puts the brethren into a heat , and knox is ordered by the consent of the rest of the ministers , to give notice unto all the church of the present danger , that they might meet together as one man to prevent the mischief . in the close of which letter he ●ets them know what hopes he had , that neither flattery nor fear would make them so far to decline from christ jesus , as that against their publick promise , and solemn bond , they would leave their dear brethren in so just a cause . it was about the beginning of august that the tumult hapned , and the beginning of october that the letter was written . a copy of it comes into the hands of the lords of the council ; by whom the writing of it was declared to be treason , to the great rejoycing of the queen , who hoped on this occasion to revenge her self upon him for his former insolencies . but it fell out quite contrary to her expectation . knox is commanded to appear before the lords of the council , and he comes accordingly ; but comes accompanied with such a train of godly brethren , that they did not onely fill the open part of the court , but thronged up stairs , and prest unto the doors of the council . this makes the man so confident , as to stand out stoutly against the queen and her council , affirming that the convocating of the people in so just a cause , was no offence against the law ; and boldly telling them , that they who had inflamed the queen against those poor men , were the sons of the devil ; and therefore that it was no marvail if they obeyed the desires of their father , who was a murtherer from the beginning . moved with which confidence , or rather terrified with the clamours of the rascal rabble , even ready to break in upon them , the whole nobility then present , absolved him of all the crimes objected to him , not without some praise to god for his modesty , and for his plain and sensible answers , as himself reports it . . worse fared it with the queen , and those of her religion in another adventure , then it did in this . at the ministring of the communion in edenborough on the first of april , the brethren are advertised that the papists were busie at their mass ; some of which taking one of the bayliffs with them , laid hands upon the priest , the master of the house , and two or three of the assistants ; all whom they carryed to the tole-booth or common-hall : the priest they re-invest with his massing-garments ; set him upon the market-cross , unto which they tye him , holding a chalice in his hand , which is tyed to it also , and there exposed him for the space of an hour to be pelted by the boys with rotten eggs. the next day he is accused and convicted in a course of law , by which he might have suffered death , but that the law had never been confirmed by the king or queen . so that instead of all other punishments which they had no just power to inflict upon him , he was placed in the same manner on the market-cross , the common-hang-man standing by , and there exposed to the same insolencies for the space of three or four hours , as the day before . some tumult might have followed on it , but that the provost with some halberdiers dispersed the multitude , and brought the poor priest off with safety . of this the queen complains , but without any remedy : instead of other satisfaction , an article is drawn up by the commissioners of the next assembly , to be presented to the parliament then sitting at edenborough ; in which it was desired , that the papis●ical and blasphemous mass , with all the papistical idolatry , and papal iurisdiction , be universally supprest , and abolished throughout this realm , not onely in the subjects , but the queens own person , &c. of which more hereafter . it was not long since nothing was more preached amongst them , then the great tyranny of the prelates , and the unmerciful dealing of such others as were in authority , in not permitting them to have the liberty of conscience in their own religion , which now they denyed unto their queen . . but the affront which grieved her most , was the perverse , but most ridiculous opposition which they made to her marriage : she had been desired for a wife by anthony of bourbon king of navar , lewis prince of conde , arch-duke charles , the duke of bavaria , and one of the younger sons of the king of sweden . but queen elizabeth , who endeavoured to keep her low , disswaded her from all alliances of that high strain , perswaded her to marry with some noble person of england , for the better establishment of her succession in the crown of this realm ; and not obscurely pointed to her the earl of leicester : which being made known to the lady margaret countess of lenox , daughter of margaret queen of scots , and grand-childe to king henry the seventh , from whom both queens derived their titles to this crown ; she wrought upon the queen of scots , by some court-instruments , to accept her eldest son the lord henry steward for her husband . a gentleman he was above all exception , of comely personage , and very plausible behaviour , of english birth and education and much about the same age with the queen her self . and to this match she was the more easily inclined , because she had been told of the king her father , that he resolved ( if he had dyed without any issue of his own ) to declare the earl of lenox for his heir apparent , that so the crown might be preserved in the name of the stewarts . but that which most prevailed upon her , was a fear she had lest the young lord , being the next heir unto her self to the crown of england , might marry into some family of power and puissance in that kingdom ; by means whereof he might prevent her of her hopes in the succession ; to which his being born in england , and her being an alien and an enemy , might give some advantage . nor did it want some place in her consideration , that the young lord , and his parents also , were of the same religion with her , which they had constantly maintained , notwithstanding all temptations to the contrary in the court of england . to smooth the way to this great business , the earl desires leave of queen elizabeth to repair into scotland , where he is graciously received , and in ●ull parliament restored unto his native country , from whence he had been banished two and twenty years . the young lord follows not long after , and findes such entertainment at the hands of that queen , that report voiced him for her husband before he could assure himself of his own affections . this proved no very pleasing news to those of the congregation , who thought it more expedient to their affairs , that the queen should not marry at all ; or at least , not marry any other husband but such as should be recommended to her by the queen of england , on whom their safety did depend . in which regard they are resolved to oppose this match , though otherwise they were assured that it would make the queen grow less in reputation both at home and abroad , to marry with one of her own subjects , of what blood soever . . and now comes knox to play his prize , who more desired that the earl of leicester ( as one of his own faction ) should espouse the queen , then the earl desired it for himself . if she will marry at all , let her make choice of one of the true religion , for other husband she should never have , if he could help it . and to this end he lays about him in a sermon preached before the parliament , at which the nobility and estates were then assembled . and having roved sufficiently , as his custom was , at last he tells them in plain terms ( desiring them to note the day , and take witness of it ) that whensover the nobility of scotland who profess the lord iesus , should consent that an infidel ( and all papists are infidels , saith he ) should be head to their soveraign ; they did , so far as in them lyes , banish christ iesus from this realm , yea , and bring gods judgements upon the country , a plague upon themselves , and do small comfort to her self . for which being questioned by the queen in a private conference , he did not onely stand unto it , without the least qualifying or retracting of those harsh expressions ; but must intitle them to god , as if they had been the immediate inspirations of the holy ghost : for in his dialogue with the queen , he affirmed expresly , that out of the preaching place few had occasion to be any way o●fended with him ; but there ( that is to say , in the church or pulpit ) he was not master of himself , but must obey him that commands him to speak plain , and flatter no flesh upon the face of the earth . this insolent carriage of the man put the queen into passion ; insomuch , that one of her pages ( as knox himself reports the story ) could hardly finde handkerchiefs enough to dry her eyes ; with which the proud fellow shewed himself no further touched , then if he had seen the like fears from any one of his own boys on a just correction . . most men of moderate spirits seemed much offended at the former passage , when they heard it from him in the pulpit , more when they heard of the affliction it had given the queen . but it prevailed so far on the generality of the congregation , that presently it became a matter of dispute amongst them , whether the queen might chuse to her self an husband , or whether it were more fitting that the estates of the land should appoint one for her . some sober men affirmed in earnest , that the queen was not to be barred that liberty which was granted to the meanest subject . but the chief leading-men of the congregation had their own ends in it , for which they must pretend the safety of the common-wealth . by whom it was affirmed as plainly , that in the heir unto a crown , the case was different , because , said they , such heirs in assuming an husband to themselves , did withal appoint a king to be over the nation : and therefore that it was more fit , that the whole people should chuse a husband to one woman , then one woman to elect a king to rule over the whole people . others that had the same designe , and were possibly of the same opinion , concerning the imposing of a husband on her by the states of the realm , disguised their purpose , by pretending another reason to break off this marriage : the queen and the young noble-man were too near of kindred to be conjoyned in marriage by the laws of the church ; her father and his mother being born of the same venter , as our lawyers phrase it . but for this blow the queen did easily provide a buckler , and dispatched one of her ministers to the court of rome for a dispensation . the other was not so well warded , but that it fell heavy at the last , and plunged her into all those miseries which ensued upon it . . but notwithstanding these obstructions , the match went forwards in the court , chiefly sollicited by one david risio , born in piedmont ; who coming into scotland in the company of an ambassador from the duke of savoy , was there detained by the queen , first in the place of a musician , afterwards imployed in writing letters to her friends in france . by which he came to be acquainted with most of her secrets , and as her secretary for the french tongue to have a great hand in the managing of all forreign transactions . this brought him into great envy with the scots , proud in themselves , and not easie to be kept in fair terms , when they had no cause unto the contrary . but the preferring of this stranger was considered by them as a wrong to their nation , as if not able to afford a sufficient man to perform that office , to which the educating of so many of them in the court of france had made them no less fit and able then this mungrel italian . to all this risio was no stranger , and therefore was to cast about how to save himself , and to preserve that power and reputation which he had acquired . which to effect , he laboured by all means to promote the match , that the young lord being obliged unto him for so great a benefit , might stand the faster to him against all court-factions , whensoever they should rise against him . and that it might appear to be his work onely , ledington the chief secretary is dispatched for england , partly to gain the queens consent unto the marriage , and partly to excuse the earl of lenox and his son , for not returning to the court as she had commanded . in the mean time he carries on the business with all care and diligence , to the end that the match might be made up before his return . which haste he made for these two reason : first , lest the dissenting of that queen , ( whose influence he knew to be very great on the kingdom of scotland ) might either beat it off , or at least retard it ; the second , that the young lord darnley , for so they called him , might have the greater obligation to him for effecting the business , then if it had been done by that queens consent . . to make all sure ( as sure at least as humane wisdom could project it ) a convention of the estates is called in may , and the business of the marriage is propounded to them . to which some yeilded absolutely without any condition , others upon condition that religion might be kept indempnified ; onely the lord vehiltry , one who adher'd to knox in his greatest difficulties , maintained the negative , affirming openly , that he would never admit a king of the popish religion . encouraged by which general and free consent of the chief nobility then present , the lord darnly not long after is made baron of ardmonack , created earl of ross and duke of rothesay , titles belonging to the eldest and the second sons of the kings of scotland . but on the other side , such of the great lords of the congregation as were resolved to work their own ends out of these present differences , did purposely absent themselves from that convention , that is to say , the earls of murray , glencarne , rothes , arguile , &c. together with duke hamilton , and his dependants , whom they had drawn into the faction : and they convened at stirling also , though not until the queen and her retinue were departed from thence ; and there it was resolved by all means to oppose the marriage , for the better avoiding of such dangers and inconveniences which otherwise might ensue upon it . for whose encouragement , the queen of england furnished them with ten thousand pounds , that it might serve them for advance-money for the listing of souldiers , when an occasion should be offered to embroyl that kingdom . nor was knox wanting for his part to advance the troubles , who by his popular declamations against the match , had so incensed the people of edenborough , that they resolved to put themselves into a posture of war , to elect captains to command them , and to disarm all those who were suspected to wish well unto it . but the queen came upon them in so just a time , that the chief leaders of the faction were compelled to desert the town , and leave unto her mercy both their goods and families ; to which they were restored not long after by her grace and clemency . . a general assembly at the same time was held in edenborough , who falsely thinking that the queen in that conjuncture could deny them nothing , presented their desires unto her : in the first whereof it was demanded , that the papistical and blasphemous mass , with all popish idolatry , and the popes jurisdictions , should be universally supprest and abolished throughout the whole realm , not onely amongst the subjects , but in the queens majesties own person and family . in the next place it was desired , that the true religion formerly received should be professed by the queen , as well as by the subjects ; and people of all sorts bound to resort upon the sundays , at least to the prayers and preachings , as in the former times to mass : that sure provision should be made for sustentation of the ministry , as well for the time present , as for the time to come ; and their livings assigned them in the places where they served , or at least in the parts next adjacent ; and that they should not be put to crave the same at the hands of any others : that all benefices then vacant , and such as had fallen void since march , or should happen thereafter to be void , should be disposed to persons qualified for the ministry , upon tryal and admission by the superintendent ; with many other demands of like weight and quality . to which the queen returned this answer : first , that she could not be perswaded that there was any impiety in the mass : that she had been always bred in the religion of the church of rome , which she esteemed to be agreeable to the word of god , and therefore trusted that her subjects would not force her to do any thing against her conscience : that hitherto she never had , nor did intend hereafter to force any mans conscience , but to leave every one to the free exercise of that religion which to him seemed best ; which might sufficiently induce them to oblige her by the like indulgence . she answered to the next : that she did not think it reasonable to defraud her self of such a considerable part of the royal patrimony , as to put the patronages of benefices out of her own power ; the publick necessities of the crown being such , that they required a great part of the church-rents to defray the same : which notwithstanding , she declared , that the necessities of the crown being first supplyed , care should be taken for the sustentation of the ministers in some reasonable and fit proportion , to be assigned out of the nearest and most commodious places to their several dwellings . for all the rest , she was contented to refer her self to the following parliament , to whose determinations in the particulars desired , she would be conformable . . not doubting but this answer might sufficiently comply with all expectations , she proceeds to the marriage , publickly solemnized in the midst of iuly , by the dean of restalrig , whom i conceive to be the dean of her majesties chappel , in which that service was performed ; and the next day the bridegroom was solemnly proclaimed king by the sound of trumpet ; declared to be associated with her in the publick government , and order given to have his name used in all coyns and instruments . but neither the impossibility of untying this knot , nor the gracious answer she had made to the commissioners of the late assembly , could hinder the confederate lords from breaking out into action . but first they published a remonstrance ( as the custom was ) to abuse the people ; in which it was made known to all whom it might concern , that the kingdom was openly wronged , the liberties thereof oppressed , and a king imposed upon the people without the consent of the estates ; which they pretend to be a thing not practised in the former time , contrary to the laws and received customs of the country : and thereupon desired all good subjects to take the matter into consideration , and to joyn with them in resisting those beginnings of tyranny . but few there were that would be taken with these baits , or thought themselves in any danger by the present marriage ; which gave the queen no power at home , and much less abroad . and that they might continue always in so good a posture , the young king was perswaded to shew himself at knoxes sermon ; but received such an entertainment from that fiery and seditious spirit , as he little looked for . for knox , according to his custom , neither regarding the kings presence , nor fearing what might follow on his alienating from the cause of the kirk , fell amongst other things to speak of the government of wicked princes , who for the sins of the people were sent as tyrants and scourges to plague them ; but more particularly , that people were never more scourged by god , then by advancing boys and women to the regal throne . which if it did displease the king , and give offence to many conscientious and religious men , can seem strange to none . . in the mean time the discontented lords depart from stirling more discontented then they came , because the people came not in to aid them , as they had expected . from stirling they remove to paisely , and from thence to hamilton , the castle whereof they resolved to fortifie for their present defence . but they were followed so close by the king and queen , and so divided in opinion amongst themselves , that it seemed best to them to be gone , and try what friends and followers they could finde in edenborough : but they found that place too hot for them also ; the captain of the castle did so ply them with continual shot , that it was held unsafe for them to abide there longer . from thence therefore they betook themselves to the town of dumfreis , not far from the city of carlisle in england , into which they might easily escape , whatsoever happened , as in time they did . for the king leaving his old father , the earl of lenox , to attend them there , march'd with his forces into fife , where the party of the lords seemed most considerable ; which province they reduced to their obedience : some of the great lords of it had forsook their dwellings , many were taken prisoners and put to ransome , and some of the chief towns fined for their late disloyalty : which done , they march to edenborough , and from thence followed to dumfreis . on whose approach , the lords , unable to defend themselves against their forces , put themselves into carlisle , where they are courteously received by the earl of bedford , who was then lord-warden of the marches ; from thence duke hamilton , the earls of glencarne and rothes , the lord vchiltry , the commendator of kilvinning , and divers others of good note , removed not long after to new-castle , that they might have the easier passage into france or germany , if their occasions so required . the earl of murray is dispatched to the court of england ; but there he found so little comfort , at the least in shew , as brought the queen under a suspition amongst the scots , either of deep dissimulation , or of great inconstancy . the news whereof did so distract and divide the rest , that duke hamilton under-hand made his own peace with his injured queen , and put himself into her power in the december following . the falling off of which great person so amazed the rest , that now they are resolved to follow all those desperate counsels , by which they might preserve themselves and destroy their enemies , though to the ruine of the king , the queen , and their natural country . but what they did in the pursuance of those counsels , must be reserved for the subject of another book . the end of the fourth book . aerivs redivivvs : or , the history of the presbyterians . lib . v. containing a further discovery of their dangerous doctrines ; their oppositions to monarchical and episcopal government ; their secret practices and conspiracies to advance their discipline ; together with their frequent treasons and rebellions in the pursuance of the same , from the year , till the year . . amongst the many natural children of king iames the fifth , none were more eminent and considerable in the course of these times , then iames pryor of st. andrews , and iohn pryor of ●oldingham ; neither of which were men in orders , or trained up to learning , or took any further charge upon them , then to receive the profit of their several places , which they enjoyed as commendators , or administrators , according to the ill custom of some princes in germany . iohn the less active of the two , but father of a son who created more mischief to king iames the sixth , then iames the other brother did to the present queen : for having took to wi●e a daughter of the house of hepbourn , sister and next heir of iames hepbourn earl of bothwel ( of whom more anon ) he was by her the father of francis stewart , who succeeded in that earldom on the death of his unckle . but iames the other brother was a man of a more stirring spirit , dextrous in the dispatch of his business , cunning in turning all things to his own advantage ; a notable dissembler of his love and hatred , and such a master in the art of insinuation , that he knew how to work all parties to espouse his interest . his preferments lay altogether in ecclesiastical benefices , designed unto him by his father , or conferred upon him by his sister , or the king her husband . but that all three conjured to the making of him , appears by the kings letter on the seventeenth day of iuly , upon this occasion . at what time as the marriage was solemnized between francis then daulphin of france , and the queen of scots ; he went thither to attend those tryumphs , where he became a suiter to the queen his sister ; that some further character or mark of honour might be set upon him then the name of pryor . but the queen having been advertised by some other friends , that he was of an aspiring minde , and enterprising nature , and of a spirit too great for a private fortune , thought it not good to make him more considerable in the eye of the people then he was already ; and so dismist him for the present . . the frustrating of these hopes so exceedingly vexed him ( as certainly some are as much disquieted with the loss of what they never had , as others with the ruine of a present possession ) that the next year he joyned himself to those of the congregation , took knox into his most immediate and particular care , and went along with him hand in hand in defacing the churches of st. andrews , stirling , lithgow , edenborough , and indeed what not ? and for so doing , he received two sharp and chiding letters from the king and queen , upbraiding him with former benefits received from each , and threatning severe punishment , if he returned not immediately to his due obedience . which notwithstanding , he continues in his former courses , applies himself unto the queen and council of england , and lays the plot for driving the french forces out of scotland : which done ; he caused the parliament of to be held at edenborough , procures some acts to pass for banishing the popes supremacie , repealed all former statutes which were made in maintainance of that religion , and ratifies the confession of the kirk of scotland in such form and manner as it was afterwards confirmed in the first parliament of king iames the sixth . upon the death of francis the young french king , he goes over again . and after some condolements betwixt him and the queen , intimates both to her and the princes of the house of guise , how ill the rugged and untractable nature of the scots would sort with one , who had been used to the compliances and affabilities of the court of france ; adviseth that some principal person of the realm of scotland might be named for regent ; and in a manner recommends himself to them as the fittest man. but the worst was , that his mother had been heard to brag amongst some of her gossips , that her son was the lawful issue of king iames the fifth ; to whose desires she had never yeilded , but on promise of marriage . this was enough to cross him in his present aims , and not to trust him with a power by which he might be able to effect his purposes , if he had any such aspirings . and so he was dismist again , without further honour then the carrying back of a commission to some lords in scotland , by which they were impowered to manage the affairs of that kingdom till the queens return . . this second disappointment adds more fewel to the former flame ; and he resolves to give the queen as little comfort of that crown , as if it were a crown of thorns , as indeed it proved . for taking england in his way , he applies himself to some of the lords of the council , to whom he represents the dangers which must needs ensue to queen elizabeth , if mary his own queen were suffered to return into her country , and thereby lay all passages open to the powers of france , where she had still a very strong and prevailing party . but when he found that she had fortunately escaped the ships of england , that the subjects from all parts had went away extremely satisfied with her gratious carriage , he resolved to make one in the hosanna , as afterwards he was the chief in the crucifige ; he applies himself unto the queens humour with all art and industry , and really performed to her many signal services , in gratifying her with the free exercise of her own religion ; in which , by reason of his great authority with the congregation , he was best able to oblige both her self and her servants . by this means he became so great in the eyes of the court , that the queen seemed to be governed wholly by him : and that he might continue always in so good a posture , she first conferred upon him the earldom of murray , and after married him to a daughter of keith , earl-marshal of scotland . being thus honoured and allyed , his next care was to remove all impediments which he found in the way to his aspiring . the ancient and potent family of the gourdons he suppressed and ruined , though after it reflourished in its ancient glory : but his main business was to oppress the hamiltons , as the next heirs unto the crown in the common opinion ; the chief whereof ( whom the french king had created duke of chasteau-herald , a town in poictou ) he had so discountenanced , that he was forced to leave the court , and suffer his eldest son the earl of arrane to be kept in prison , under pretence of some distemper in his brain . when any great prince sought the queen in marriage , he used to tell her , that the scots would never brook the power of a stranger ; and that whensoever that crown had fallen into the hands of a daughter , as it did to her , a husband was chosen for her by the estates of the kingdom , of their own language , laws and parentage . but when this would not serve his turn to break off the marriage with the young lord darnley , none seemed more forward then himself to promote that match which he perceived he could not hinder : besides , he knew that the gentleman was very young , of no great insight in business , mainly addicted to his pleasures , and utterly unexperienced in the affairs of that kingdom ; so that he need not fear the weakning of his power by such a king , who desired not to take the government upon him . and in this point he agreed well enough with david risio , though on different ends . but when he found the queen so passionately affected to this second husband ; that all graces and court-favours were to pass by him ; that he had not the queens ear so advantagiously as before he had ; and that she had revoked some grants which were made to him and others , during her minority , as against the law ; he thought it most expedient to the furthering of his own concernments , to peece himself more nearly with the earls of morton , glencarne , arguile and rothes , the lords ruthen , vchiltry , &c. whom he knew to be zealously affected to the reformation , and no way pleased with the queens marriage to a person of the other religion . by whom it was resolved , that morton and ruthen should remain in the court , as well to give as to receive intelligence of all proceedings : the others were to take up arms , and to raise the people , under pretence of the queens marriage to a man of the popish religion , not taking with her the consent of the queen of england . but being too weak to keep the field , they first put themselves into carlisle , and afterwards into new-castle , as before was said ; and being in this manner fled the kingdom , they are all proclaimed traytors to the queen ; a peremptory day appointed to a publick tryal ; on which if they appeared not at the bar of justice , they were to undergo the sentence of a condemnation . . and now their agents in the court begin to bustle : the king was soon perceived to be a meer outside-man , of no deep reach into affairs , and easily wrought on ; which first induced the queen to set the less value on him ; nor was it long before some of their court-females whispered into her ears , that she was much neglected by him , that he spent more of his time in hawking and hunting , and perhaps in more unfit divertisements ( if knox speak him rightly ) then he did in her company ; and therefore that it would be requisite to lure him in , before he was too much on the wing , and beyond her call . on these suggestions , she gave order to her secretaries , and other officers , to place his name last in all publick acts , and in such coyns as were new stamped to leave it out . this happened as they would have wished : for hereupon earl morton closeth with the king , insinuates unto him how unfit it was that he should be subject to his wife ; that it was the duty of women to obey , and of men to govern ; and therefore that he might do well to set the crown on his own head , and take that power into his hands which belonged unto him . when they perceived that his ears lay open to the like temptations , they then began to buz into them , the risio was grown too powerful for him in the court , that he out-vied him in the bravery both of clothes and horses , and that this could proceed from no other ground then the queens affection , which was suspected by wise men to be somewhat greater then might stand with honour . and now the day draws on apace , on which earl murray and the rest were to make their appearance ; and therefore somewhat must be done to put the court into such confusion , and the city of edenborough into such disorder , that they might all appear without fear or danger of any legal prosecution to be made against him . the day designed for their appearance , was the twelfth day of march ; and on the day before , say some , ( or third day before , as others ) the conspirators go unto the king , seemed to accuse him of delay , tell him that now or never was the time to revenge his injuries , for that he should now finde the fellow in the queens private chamber , without any force to make resistance . so in they rush , find● david sitting at the queens table , the countess of arguile onely between them . ruthen commands him to arise , and to go with him , telling him that the place in which he sate did no way beseem him . the poor fellow runs unto the queen for protection , and clasps his arms about her middle ; which the king forcibly unfastneth , and puts him to the power of his mortal enemies , by whom he was dragged down the stairs , and stabbed in so many places ( fifty three , saith knox ) that his whole body seemed to be like a piece of cut-work . which barbarous murther knox proclaims for an act of justice , calls it a just punishment on that pultron and vile knave david , for abusing the common wealth , and his other villanies ; and heavily complains , that the chief actors in the same ( which he extols for a just act , and most worthy of all praise , p. . ) were so unworthily left by the rest of their brethren , and forced to suffer the bitterness of exile and banishment . . the queen was then grown great with childe , and being affrighted at the suddenness of this execution , and the fear of some treasonable attempt against her person , was in no small danger of miscarrying . the court was full of tumult , and the noise thereof so alarmed the town , that the people flocked thither in great multitudes to know the matter ; to whom the king signified out of a window , that the queen was safe ; which somewhat appeased them for the present : but notwithstanding , both the court and city were in such distraction , that when the earl of murray and the rest of the confederates tendred their appearance , and offered themselves unto the tryal of the law , there was no information made against them , nor any one sufficiently instructed for the prosecution . which being observed , they address themselves to the parliament house , and there take instruments to testifie upon record , that they were ready to answer whatsoever could be charged upon them ; but none there to prosecute . and here the scene begins to change : morton and ruthen , and the rest of their accomplices , betake themselves to new-castle , as the safest sanctuary ; and murray staid behinde to negotiate for them . and he applyed himself so dextrously in his negotiation , that fi●st he endears himself to the q●een his sister , by causing her guards to be again restored unto her , which had been taken from her at the time of the murther . she on the other side , to shew how much she valued the affection of so dear a brother , was easily intreated that morton , lindesay , and the rest who remained at new-castle , should be permitted to return ; but so , that it should rather seem to be done upon the earnest sollicitations of the earls of huntley and arguile , then at his request . the king in the mean time findes his errour , and earnestly supplicates unto her for a reconcilement ; assuring her , that he had never fallen on that desperate action , but as he was forcibly thrust upon it by morton and murray . and that he might regain his reputation in the sight of the people , he openly protested his innocency at the cross in edenborough by sound of trumpet , and publickly averred , that his consent had gone no further with the murtherers , then for the recalling of the banished lords which were sled into england . the young prince was not so well studied in the school of mischief , as to have learned that there is no safety in committing one act of wickedness , but by proceeding to another ; or at the least , by standing stoutly unto that which was first committed , that so his confidence might in time be took for innocencie . a lesson which the rest of the confederates had took out long since , and were now upon the point to practice it upon himself . . for by this piece of ostentation and impertinencie , the king gained nothing on the people , and lost himself exceedingly amongst the peers ; for as none of the common sort did believe him to be the more innocent of the wicked murther , because he washed his hands of it in the sight of the multitude ; so the great men which had the guiding of the faction , disdained him as a weak and impotent person , not to be trusted in affairs of his own concernment : nor did he edifie better with the queen , then he did with the subjects ; who was so far from suffering any hearty reconciliation to be made between them , that she exprest more favour unto murray then in former times . which so exasperated the neglected and forsaken prince , that he resolved on sending murray after risio ; with which he makes the queen acquainted , in hopes she would approve of it as an excellent service ; but she disswades him from the fact , and tells murray of it ; knowing full well , that which soever of the two miscarried in it , she should either loose an hated friend , or a dangerous enemy . murray communicates the affair with morton , and the rest of his friends . by whom it is agreed , that they should take into their friendship the earle of bothwel , a man of an audacious spirit , apt for any mischief ; but otherwise of approved valour , and of a known fidelity to the queen in her greatest dangers . he had before some quarrels with the earl of murray , of whose designs he was not distrustful without cause ; and therefore laboured both by force and practice , either to make him less or nothing . but murray was too hard for him at the weapon of wit , and was so much too powerful for him , both in court and consistory , that he was forced to quit the kingdom , and retire to france . returning at such time as murray and the rest of the confederates were compelled to take sanctuary at new-castle , he grew into great favour with the queen , whose discontents against the king he knew how to nourish ; which made his friendship the more acceptable , and his assistance the more useful in the following tragedy . thus herod and pilate are made friends , and the poor king must fall a peace offering for their redintegration . . but first they would expect the issue of the queens delivery , by the success whereof , the principal conspirators were resolved to steer their course . on the day of iuly , she is delivered of a son in the castle of edenborough , to the general joy of all the kingdom , and the particular comfort of the chief governours of affairs for the congregation . there was no more use now of a king or queen , when god had given them a young prince to sit upon the throne of his fathers ; in whose minority they might put themselves into such a posture , that he should never be able to act much against them when he came to age . and now they deal with bothwel more effectually then before they did , incourage him to remove the king by some means or other , to separate himself from his own wife , ( a daughter of the house of huntley ) and espouse the queen . let him but act the first part , as most proper for him , and they would easily finde a way to bring on the rest . for the performance whereof , and to stand to him in it against all the world , they bound themselves severally and joyntly under hand and seal . in which most wicked practice they had all these ends : first , the dispatching of the king ; next , the confounding of bothwel , whom they feared and hated ; thirdly , the weakning of the queen both in power and credit , and consequently the drawing of all affairs to their own disposing . bothwel in order to the plot makes use of ledington to prompt the queen to a divorce , which he conceived might easily be effected in the court of rome ; and is himself as diligent upon all occasions to work upon the queens displeasures , and make the breach wider betwixt her and her husband . the greatness of which breach was before so visible , that nothing was more commonly known , nor generally complained of amongst the people : but never was it made so eminently notorious in the eye of strangers , as at the christening of the young prince in december following . at which time she would neither suffer the ambassadors of france or england to give him a visit , nor permit him to shew himself amongst them at the christening banquet . from stirling , where the prince was christened , he departs for glasco , to finde some comfort from his father . to which place he was brought not without much difficulty : for falling sick upon the way , it appeared plainly by some symptoms that he had been poysoned , the terrible effects whereof he felt in all the parts of his body with unspeakable torments : but strength of nature , youth and physick did so work together , that he began to be in a good way of recovery , to the great grief of those who had laid the plot . some other way must now be taken to effect the business , and none more expedient then to perswade the queen to see him , to fl●tter him with some hopes of her former favour , and bring him back with her to edenborough ; which was done accordingly . at edenborough he was lodged at a private house , on the outside of the town , ( an house unseemly for a king , as knox confesseth ) and therefore the fitter for their purpose : where , on the of february at night , the poor prince was strangled , his dead body laid in an orchard near adjoyning , with one of his servants lying by it , whom they also murthered ; and the house most ridiculously blown up with powder , as if that blow could have been given without mangling and breaking the two bodies in a thousand pieces . . the infamy of this horrid murther is generally cast upon the queen , by the arts of those whom it concerned to make her odious with all honest men ; nor did there want some strong presumptions which might induce them to believe that she was of the counsel in the fact ; and with the good brethren of the congregation , every presumption was a proof , and every weak proof was thought sufficient to convict her of it . but that which most confirmed them in their suspitions , was her affection unto bothwel , whom she first makes duke of orknay , and on the of may is married to him in the chappel of halyrood-house , according to the form observed by those of the congregation . but against these presumptions there were stronger evidences : bothwel being compelled not long after to flee into denmark , did there most constantly profess , both living and dying , that the queen was innocent . morton affirmed the same at his execution above twelve years after , relating that when bothwel dealt with him about the murther , and that he shewed himself unwilling to consent unto it without the queens warrant and allowance ; bothwel made answer , that they must not give themselves any hope of that , but that the business must be done without her privity . but that which seems to make most for her justification , was the confession of hepbourne , daglish , and others of bothwels servants , who were condemned for murdering the young king ; and being brought unto the gallows , they protested before god and his holy angels , that bothwel had never told them of any other authors of so lewd a counsel , but onely the two earls of morton and murray . in the mean time the common infamy prevailed , and none is made more guilty of it then this wretched queen , who had been drawn to give consent to her marriage with bothwel , by the sollicitation and advice of those very men , who afterwards condemned her for it . in order to whose ends , buchanan publishes a most pestilent and malicious libel , which he called , the defection , wherein he publickly traduced her for living an adulterous life with david risio , and afterward with bothwel himself ; that to precipitate her unlawful marriage with him , she had contrived the death of the king her husband , projected a divorce between bothwel and his former wife , contrary to the laws both of god and man. which libel being printed and dispersed abroad , obtained so much credit with most sorts of people , that few made question of the truth of the accusations . most true it is , that buchanan is reported by king iames himself to have confessed with great grief at the time of his death , how falsly and injuriously he had dealt with her in that scandalous pamphlet : but this confession came too late , and was known to few , and therefore proved too weak a remedy for the former mischief . . he published at the same time also that seditious pamphlet , which he entituled , de jure regni apud scotos . in which he laboured to make proof , that the supreme power of the scottish nation was in the body of the people , no otherwise in the king but by delegation ; and therefore that it was in the peoples power , not onely to control and censure , but also to depose and condemn their kings , if they found them faulty . the man was learned for his time , but a better poet then historian , and yet a better historian then he was a states-man . for being of the genevian leven , he fitted all his state-maximes unto calvins principles , and may be thought in many points to out-go his master . now in this pamphlet we may finde these aphorisms laid down for undoubted truths , which no true scot must dare to question , unless he would be thought to be●●ary his country ; that is to say , that the people is better then the king , and of greater authority : that the people have right to bestow the crown at their pleasure : that the making of the laws doth belong to the people , and kings are but masters of the rolls : that they have the same power over the king , that the king hath over any one man : that it were good that rewards were appointed by the people for such as should kill tyrants , as commonly there is for those that have killed either wolves or bears , or have taken their whelps : that the people may arraign their princes ; that the ministers may excommunicate their king ; and that whosoever is by excommunication cast into hell , is made thereby unworthy to live on earth . . and that he might make sure work of it , he takes upon him to reply upon all objections , which sober and more knowing men had found out to the contrary . for whereas it had been objected , that custom was against such dealing with princes : that jeremiah commanded obedience to nebuchadnezzar : that god placed tyrants sometimes for punishment of his people : that the iews dealt not so with any of their princes ; and that there was no example to be found in scripture , to shew that subjects may so use their governours , as is there pretended : to all these he returns his particular answers ; and in this sort he answereth to them , that is to say , that there is nothing more dangerous to be followed then a common custom : that the example is but singular , and concludeth nothing : that as god placed tyrants to punish the people , so he appoints private men to kill them : that the kings of the iews were not elected by the people , and therefore might not deal with them , as they might in scotland , where kings depend wholly on the peoples election : and finally , that there were sundry good and wholesome laws in divers countries , of which there is no example in holy scripture . and whereas others had objected , that by st. pauls doctrine we are bound to pray for kings and princes : the argument is evaded by this handsome shift , that we are bound to pray for those whom we ought to punish . but these are onely velitations , certain preparatory skirmishes to the grand encounter ; the main battail followeth . for finally , the principal objection is , that st. paul hath commanded every soul to be subject to the higher powers ; and that st. peter hath required us to submit our selves to every ordinance of man , whether it be unto the king as to the supreme , or unto such as be in authority by and under him . and hereunto they frame their answer in such a manner , as if they knew gods minde better then the apostles did , or that of the apostles better then they did themselves . . the answer is , that the apostles writ this in the churches infancy , when there were not many christians , few of them rich and of ability to make resistance : as if ( said he ) a man should write to such christians as are under the turk , in substance poor , in courage feeble , in strength unarmed , in number few , and generally subject unto to all kinde of injuries ; would he not write as the apostles did ? who did respect the men they writ to , their words not being to be extended to the body or people of the common wealth . for imagine ( saith he ) that either of the apostles were now alive , and lived where both the kings and people did profess christianity , and that there were such kings as would have their wills to stand for laws , as cared neither for god nor man ; as bestowed the churches revenues upon iesters and rascals , and such as gibed at those who did profess the more sincere religion ; what would they write of such to the church ? surely except they would dissent from themselves , they would say , that they accounted no such for magistrates ; they would forbid all men from speaking unto them , and from keeping their company ; they would leave them to their subjects to be punished ; nor would they blame them if they accounted not such men for their kings , with whom they could have no society by the laws of god. so excellent a proficient did this man shew himself in the schools of calvin , that he might worthily have challenged the place of divinity-reader in geneva it self . . to put these principles into practice , a bond is made at stirling by some of the chief lords of the congregation , pretended for the preservation of the infant-prince ; but aiming also at the punishment of bothwel , and the rest of the murtherers . the first that entred into this combination , were the earls of athol , arguile , morton , marre and glencarne , with the lords lindsay and boyd ; to which were added not long after , the lords hume and ruthen , ( this ruthen being the son of him who had acted in the murther of david risio ) together with the lairds of drumlanrig , tulibardin , seffourd and grange , men of great power and influence on their several countries ; besides many others of good note . the earl murray having laid the plot , obtained the queens leave to retire into france till the times were quieter , committing to the queen the government of his whole estate ; that so if his designe miscarried , as it possibly might , he might come off without the least hazard of estate or honour . of this conspiracie the queen receives advertisement , and presently prepares for arms , under pretence of rectifying some abuses about the borders . the confederates were not much behind ; and having got together a considerable power , made an attempt on borthwick castle , where the queen and bothwel then remained . but not being strong enough to carry the place at the first attempt , bothwel escaped unto dunbar , whom the queen followed shortly after in mans apparel . missing their prey , the confederates march toward edenborough with their little army , and make themselves masters of the town . but understanding that the queens forces were upon their march , they betook themselves unto the field , gained the advantage of the ground , and thereby gave her such a diffidence of her good success , that having entertained them with a long parley , till bothwel was gone off in safety , she put her self into their hands without striking a blow . . with this great prey the confederates returned to edenborough in the middle of iune ; and the next day order her to be sent as prisoner to l●chlevin-house , under the conduct of the lords ruthen and lindsay , by whom she was delivered in a very plain and sorry attire to the custody of murray's mother , who domineered over the unfortunate lady with contempt enough . the next day after her commitment , the earl of glencarne passeth to the chappel in halyrood house , where he defaceth all the vestments , breaks down the altar , and destroys the images . for which though he was highly magnified by knox , and the rest of the preachers ; yet many of the chief confederates were offended at it , as being done without their consent , when a great storm was gathering towards them , by the conjunction of some other of the principal lords on the queens behalf . to reconcile this party to them , and prevent the rupture , knox with some other of their preachers are dispatched away with letters of credence , and instructions for attoning the difference . but they effected nothing to the benefit of them that sent them , and not much neither to their own , though they had some concernments of self-interest besides the publick , which they made tender of to their considerations . a general assembly at the same time was held in edenborough , with which upon the coming back of these commissioners , it was thought necessary to ingratiate themselves by all means imaginable . and thereupon it was agreed , that the acts of parliament made in the year , for the suppressing of popery , should be confirmed in the next parliament then following ; that the assignation of the shires for the ministers maintainance , should be duly put in execution , till the whole patrimony of the church might be invested in them in due form of law ; which was conditioned to be done ( if it could not be done sooner ) in that parliament also . some other points of huge concernment to the church were then also moved ; but they were onely promised , without any performance . it was also then agreed between them , that all noblemen , barons , and other professors should imploy their whole forces , strength and power , for the punishment of all and whatsoever persons that should be tryed and found guilty of that horrible murther of late committed on the king : and further , that all the kings and princes which should succeed in following times to the crown of that realm , should be bound by oath before their inauguration , to maintain the true religion of christ , professed then presently in that kingdom . thus the confederates and the kirk are united together ; and hard it is to say , whether of the two were least execusable before god and man. but they followed the light of their own principles , and thought that an excuse sufficient , without fear of either . . the news of these proceedings alarms all christendom , and presently ambassadors are dispatched from france and england to mediate with the confederates ( they must not be called rebels ) for the queens delivery . throgmorton for the queen of england presseth hard upon it , and shewed himself exceeding earnest and industrious in pursuance of it . but knox and self-interest prevailed more amongst them , then all intercessions whatsoever , there being nothing more insisted upon by that fiery spirit , then that she was to be deprived of her authority and life together . and this he thundred from the pulpit with as great a confidence , as if he had received his doctrine at mount sinai from the hands of god , at the giving of the law to moses . nor was throgmorton thought to be so zealous on the other side , as he outwardly seemed . for he well knew how much it might concern his queen in her personal safety , and the whole realm of england in its peace and happiness , that the poor queen should be continued in the same ( or a worse ) condition , to which these wretched men had brought her . and therefore it was much suspected by most knowing men , that secretly he did more thrust on her deprivation with one hand , then he seemed to hinder it with both . wherewith incouraged , or otherwise being too far gone to retire with safety , lindsay and ruthen are dispatched to lochlevin-house , to move her for a resignation of the crown to her infant-son . which when she would by no means yeild to , a letter is sent to her from throgmorton to perswade her to it ; assuring her , that whatsoever was done by her under that constraint , would be void in law. this first began to work her to that resolution . but nothing more prevailed upon her , then the rough carriage of the two lords which first made the motion . by whom she was threatned in plain terms , that if she did not forthwith yeild unto the desires of her people , they would question her for incontinent living , the murther of the king , her tyranny , and the manifest violation of the laws of the land , in some secret transactions with the french. terrified wherewith , without so much as reading what they offered to her , she sets her hand to three several instruments ; in the first of which , she gave over the kingdom to her young son , at that time little more then a twelve month old ; in the second , she constituted murray vice-roy during his minority ; and in the third , in case that murray should refuse it , she substitutes duke hamilton , the earls of lenox , arguile , athol , morton , glencarne and marre ; all but the two first being sworn servants unto murray , and the two first made use of onely to discharge the matter . . thus furnished and impowered , the lords return in triumph to their fellows at edenborough , with the sound of a trumpet ; and presently it was resolved to crown the infant-king with as much speed as might be , for fear of all such alterations as might otherwise happen . and thereunto they spurred on with such precipitation , that whereas they extorted those subscriptions from her on st. iame's day , being the of iuly , the coronation was dispatched on the . the sermon , for the greater grace of the matter , must be preached by knox ; but the superstitious part and ceremony of it was left to be performed by the bishop of orknay , another of the natural sons of iames the fifth , assisted by two superintendents of the congregation . and that all things might come as near as might be to the ancient forms , the earl of morton and the lord humes took oath for the king , that he should maintain the religion which was then received , and minister justice equally to all the subjects . of which particular the king made afterwards an especial use , in justifying the use of god-fathers and god mothers at the baptizing of infants , when it was questioned in the conference at hampton-court . scarce fifteen days were past from the coronation , when murray shewed himself in scotland , as if he had dropt down from heaven for the good of the nation ; but he had took england in his way , and made himself so sure a party in that court , that he was neither affraid to accept the regencie in such a dangerous point of time , nor to expostulate bitterly with his own queen for her former actions : not now the same man as before in the time of her glories . for the first handselling of his government , he calls a parliament , and therein ratifies the acts of for suppressing popery , as had been promised to the last general assembly ; and then proceeds to the arraignment of hepbourne , hay and daglish for the horrible murther of the king : by each of which it was confessed at their execution , that bothwel was present at the murther , and that he had assured them at their first ingaging that most of the noble-men in the realm ( murray and morton amongst others ) were consenting to it . . and now or never must the kirk begin to bear up bravely : in which if they should fail , let knox bear the blame for want of well-tutoring them in the catechism of their own authority . they found themselves so necessary to this new establishment , that it could not well subsist without them ; and they resolved to make the proudest he that was , to feel the dint of their spirit . a general assembly was convened not long after the parliament , by which the bishop of orknay was convented and deposed from his function , for joyning the queen in marriage to the earl of bothwel , though he proceeded by the form of their own devising . and by the same the countess of arguile was ordained ( after citation on their part , and appearance on hers ) to give satisfaction to the kirk , for being present at the baptism of the infant-king , because performed according to the rites of the church of rome : the satisfaction to be made in stirling where she had offended , upon a sunday after sermon ; the more particular time and manner of it , to be prescribed by the superintendent of lothian . and this was pretty handsome for the first beginning , according whereunto it was thought fit by the chief leaders to run on till they came to the end of the race ; of which in general king iames hath given us this description in a declaration of his published not long after the surprising of his person by the earl of gowry ● , where we finde it thus : the bishops having imbraced the gospel , it was at first agreed even by the brethren , with the consent of regent , that the bishops estate should be maintained and authorized . this endured for sundry years ; but then there was no remedy , the calling it self of bishops was at least become antichristian , and down they must of necessity : whereupon they commanded the bishops ( by their own authority ) to leave their offices and iurisdiction . they decreed in their assemblies , that bishops should have no vote in parliament ; and that done , they desired of the king that such commissioners as they should send to the parliament and council , might from thenceforth be authorized in the bishops places for the estate . they also directed their commissioners to the kings majesty , commanding him and the council , under pain of the censures of the church ( excommunication they meant ) to appoint no bishops in time to come , because they ( the brethren ) had concluded that state to be unlawful . and that it might appear to those of the suffering party , that they had not acted all these things without better authority then what they had given unto themselves ; they dispatched their letters unto beza , who had succeeded at geneva in the chair of calvin ; from whence they were encouraged and perswaded to go on in that course , and a never re-admit that plague ( he means thereby the bishops ) to have place in that church , although it might flatter them with a shew of retaining unity . . but all this was not done at once , though laid here together , to shew how answerable their proceedings were to their first beginnings . to cool which heats , and put some water in their wine , the queen by practising on her keepers escapes the prison , and puts her self into hamilton castle ; to which not onely the dependants of that powerful family , but many great lords , and divers others , did with great cheerfulness repair unto her with their several followers . earl murray was at stirling when this news came to him ; and it concerned him to bestir himself with all celerity , before the queens power was grown too great to be disputed . he therefore calls together such of his friends and their adherents as were near unto him , and with them gives battail to the queen , who in this little time had got together a small army of four thousand men . the honour of the day attends the regent , who with the loss of one man onely bought an easie victory ; which might have proved more bloudy to the conquered army , ( for they lost but three hundred in the fight ) it he had not commanded back his souldiers from the execution . the queen was placed upon a hill to behold the battail . but when she saw the issue of it , she posted with all speed to the port of kerbright , took ship for england , and landed most unfortunately ( as it after proved ) at wirckington in the county of cumberland . from thence she dispatched her letters to queen elizabeth , full of complaints , and passionate bewailings of her wretched fortune ; desires admittance to her presence , and that she might be taken into her protection ; sending withal a ring which that queen had given her , to be an everlasting token of that love and amity which was to be maintained between them . but she soon found how miserably she had deceived her self in her expectations . murray was grown too strong for her in the court of england ; and others which regarded little what became of him , were glad of her misfortunes in relation to their own security ; which could not better be consulted , then by keeping a good guard upon her , now they had her there . and so instead of sending for her to the court , the queen gives order by sir francis knollis ( whom she sent of purpose ) to remove the distressed lady to carlisle , as the safer place , until the equity of her cause might be fully known . she hath now took possession of the realm which she had laid claim to , but shall pay dearly for the purchase ; the crown whereof shall come at last to her posterity , though it did not fall upon her person . . now that the equity of her cause might be understood , the regent is required by letters from the court of england to desist from any further prosecution of the vanquished party , till that queen were perfectly informed in all particulars touching these affairs . which notwithstanding , he thought fit to make use of his fortune , summoned a parliament , in which some few of each sort , noble and ignoble , were proscribed for the present ; by the terrour whereof many of the rest submitted , and they which would not were reduced by force of arms. elizabeth not well pleased with these proceedings , requires that some commissioners might be sent from scotland to render an account to her , or to her commissioners , of the severity and hard dealing which they had shewed unto their queen . and hereunto he was necessitated to conform , as the case then stood : the french being totally made against him , the spaniards more displeased then they , and no help 〈◊〉 be had from any , but the english onely . at york commissioners attend from each part in the end of september . from queen elizabeth , thomas duke of norfolk , thomas earl of sussex , and sir ralph sadlier chancellor of the dutchy of lancaster . for the unfortunate queen of scots , iohn lesly bishop of ross , the lords levington , boyd , &c. and for the infant king , besides the regent himself , there appeared the earl of morton , the lord lindsay , and certain others . after such protestations made on both sides as seemed expedient for preserving the authority of the several crowns , an oath is took by the commissioners to proceed in the business according to the rules of justice and equity . the commissioners from the infant-king present a declaration of their proceedings in the former troubles ; to which an answer is returned by those of the other side . elizabeth desiring to be better satisfied in some particulars , requires the commissioners of both sides , some of them at the least , to repair unto her ; where after much sending and proving ( as the saying is ) there was nothing done which might redound unto the benefit of the queen of scots . . for whilst these matters were in agitation in the court of england , letters of hers were intercepted , written by her to those which continued of her party in the realm of scotland . in which letters she complained , that the queen of england had not kept promise with her ; but yet desired them to be of good heart , because she was assured of aid by some other means , and hoped to be with them in a short time . which letters being first sent to murray , and by him shewed to queen elizabeth , prevailed so much for his advantage , that he was not onely dismissed with favour , but waited on by her command through every county by the sheriffs and gentry , till he came to berwick ; from whence he passed safely unto edenborough , where he was welcomed with great joy by his friends and followers . nothing else memorable in this treaty which concerns our history , but that when murray and the rest of the scots commissioners were commanded by queen elizabeth to give a reason of their proceedings against that queen , they justified themselves by the authority of calvin : by which they did endeavour to prove , ( as my author hath it ) that the popular magistrates are appointed and made to moderate , and keep in order , the excess and unruliness of kings ; and that it was lawful for them to put the kings , that be evil and wicked , into prison , and also to deprive them of their kingdoms . which doctrine , how it relished with queen elizabeth , may be judged by any that knows with what a soveraign power she disposed of all things in her own dominions , without fear of rendring an account to such popular magistrates , as calvins doctrine might encourage to require it of her . but calvin found more friends in scotland , then in all the world ; there being no kingdom , principality , or other estate , which had herein followed calvins doctrine , in the imprisoning , deposing , and expelling their own natural prince , till the scots first led the way unto it in this sad example . . between the last parliament in scotland , and the regents journey into england , a general assembly of the kirk was held at edenborough in which they entred into consideration of some disorders which had before been tolerated in the said assem●ly , and were thought fit to be redressed . for remedy whereof , it was enacted , that none should be admitted to have voice in these assemblies , but superintendents , visitors of churches , commissioners of shires and vniversities ; together with such other ministers , to be elected or approved by the superintendents , as were of knowledge and ability to dispute and reason of such matters as were there propounded . it was ordained also , that all papists which continued obstinate after lawful admonition , should be excommunicated ; as also , that the committers of murther , incest , adultery , and other such hainous crimes , should not be admitted to make satisfaction by any particulur church , till they did first appear in the habit of penitents before the general assembly , and there receive their order in it . it was also condescended to , upon the humble supplication of the bishop of orkney , that he should be restored unto his place , from which they had deposed him , for his acting in the queens marriage : which favour they were pleased to extend unto him , upon this condition , that for removing of the scandal , he should in his first sermon acknowledge the fault which he had committed ; and crave pardon of god , the kirk , and the state , whom he had offended . but their main business was to alter the book of discipline , especially in that part of it which related to the superinterdents , whom though they countenanced for the present by the former sanction , till they had put themselves in a better posture ; yet they resolve to bring them by degrees to a lower station , and to lay them level with the rest . in reference whereunto , the regent is sollicited by their petition , that certain lords of secret council might be appointed to confer with some of the said assembly , touching the p●lity and jurisdiction of the kirk , and to assign some time and place to that effect , that it might be done before the next session of parliament . to which petition they received no answer , till the iuly following : but there came no great matter of it , by reason of the regents death , which soon after hapned . . for so it was , that after his return from england , he became more feared by some , and obeyed by others , then he had been formerly ; which made him stand more highly upon terms of honor and advantage , when queen elizabeth had propounded some conditions to him in favour of the queen of scots , whose cause appearing desperate in the eyes of most who wished well to her , they laboured to make their own peace , and procure his friendship . duke hamilton , amongst the rest , negotiated for a reconcilement , and came to edenborough to that purpose ; but unadvisedly interposing some delays in the business , because he would not act apart from the rest of the queens adherents , he was sent prisoner to the castle . this puts the whole clan of the hamiltons into such displeasures ( being otherwise no good friends to the race of the stewarts ) that they resolved upon his death ; compassed not long after by iames hamilton , whose life he had spared once when he had it in his power . at lithgoe , on the of ianuary , he was shot by this hamilton into the belly ; of which wound he dyed , the murtherer escaping safely into france . his death much sorrowed for by all that were affected to the infant-king , of whom he had shewed himself to be very tender ; which might have wiped a way the imputation of his former aspirings , if the kings death could have opened his way unto the crown , before he had made sure of the hamiltons , who pretended to it . but none did more lament his death , then his friends of the kirk ; who in a general assembly which they held soon after , decreed , that the murtherer should be excommunicated in all the chief boroughs of the realm ; and , that whosoever else should happen to be afterwards convicted of the crime , should be proceeded against in the same sort also . and yet they were not so intent upon the prosecution of the murtherers , as not to be careful of themselves and their own concernments . they had before addressed their desires unto the regent , that remedy might be provided against chopping and changing of benefices , diminution of rentals , and setting of tythes into long leases , to the defrauding of ministers and their successors ; that they who possessed pluralities of benefices , should leave all but one ; and , that the jurisdiction of the kirk , might be made separate and distinct from that of the civil courts . but now they take the benefit of the present distractions , to discharge the thirds assigned unto them from all other incumbrances then the payment of five thousand marks yearly for the kings support ; which being reduced to english money , would not amount unto the sum of three hundred pound ; and seems to be no better , then the sticking up a feather ( in the ancient by-word ) when the goose was stollen . . as touching the distractions which emboldened them to this adventure , they did most miserably afflict the whole state of that kingdom . the queen of scots had granted a commission to duke hamilton , the earls of huntley and arguile , to govern that realm in her name , and by her authority ; in which they were opposed by those , who for their own security , more then any thing else , professed their obedience to the king. great spoils and rapines hereupon ensued upon either side ; but the kings party had the worst ; as having neither hands enough to make good their interest , nor any head to order and direct those few hands they had . at last the earl of sussex , with some souldiers , came toward the borders , supplied them with such forces as enabled them to drive the lords of the queens faction out of all the south ; and thereby gave them some encouragement to nominate the old earl of lenox for their lord-lieutenant , till the queens pleasure in it might be further known . and in this broyl the kirk must needs act somewhat also ; for finding that their party was too weak to compel their opposites to obedience by the mouth of the sword , they are resolved to try what they can do by the sword of the mouth : and to that end , they send their agents to the duke of chasteau-harald , the earls of arguile , eglington , cassels , and cranford , the lords boyde and ogilby , and others , barons and gentlemen of name and quality ; whom they require to return to the kings obedience , and ordain certification to be made unto them , that if they did otherwise , the spiritual sword of excommunication should be drawn against them . by which , though they effected nothing which advanced the cause , yet they shewed their affections , and openly declared thereby to which side they inclined , if they were left unto themseves and for a further evidence of their inclinations , they were so temperate at that time , or so obsequious to the lords , whose cause they favoured , that they desisted from censuring a seditious sermon , upon an intimation sent from the lords of the council , that the sermon contained some matter of treason , and therefore that the cognizance of it belonged unto themselves and the secular judges . . the confusions still encrease amongst them ; the queen of england seeming to intend nothing more , then to ballance the one side by the other , that betwixt both she might preserve her self in safety . but in the end , she yields unto the importunity of those who appeared in favour of the king , assures them of her aid and succours when their needs required , and recommends the earl of lenox as the fittest man to take the regency upon him . the breach now widens more then ever : the lords commissionated by the queen are possest of edenborough , and having the castle to their friend , call a parliament thither ; as the new regent doth the like at stirling ; and each pretends to have preheminence above the other . the one , because it was assembled in the regal city ; the other , because they had the kings person for their countenance in it . nothing more memorable in that at edenborough , then that the queens extorted resignation was declared null and void in law ; and nothing so remarkable in the other , as that the young king made a speech unto them ( which had been put into his mouth ) at their first setting down . in each they forfeit the estates of the opposite party ; and by authority of each , destroy the countrey in all places in an hostile manner . the ministers had their parts also in these common sufferings ; compelled in all such places where the queen prevailed , to recommend her in their prayers by her name or titles , or otherwise to leave the pulpit unto such as would . in all things else the kirk had the felicity to remain in quiet ; care being taken by both parties for the preservation of religion , though in all other things , at an extream difference amongst themselves . but the new regent did not long enjoy his office , of which he reaped no fruit , but cares and sorrows . a sudden enterprize is made on stirling by one of the hamiltons , on the third of september , at what time both the parliament and assembly were there convened : and he succeeded so well in it , as to be brought privately into the town , to seize on all the noblemen in their several lodgings , and amongst others , to possess themselves of the regents person : but being forced to leave the place , and quit their prisoners , the regent was unfortunately kill'd by one of hamiltons souldiers , together with the gentleman himself unto whom he had yielded . the earl of marre is on the fifth of the same moneth proclaimed his successor : his successor indeed , not onely in his cares and sorrows , but in the shortness of his rule ; for having in vain attempted edenborough in the very beginning of his regency , he was able to effect as little in most places else , more then the wasting of the country , as he did edenborough . . the subjects in the mean time were in ill condition , and the king worse : they had already drawn their swords against their queen , first forced her to resign the crown , and afterwards drove her out of the kingdom . and now it is high time to let the young king know what he was to trust to ; to which end , they command a piece of silver of the value of five shillings to be coyned , and made currant in that kingdom ; on the one side whereof , was the arms of scotland , with the name and title of the king , in the usual manner ; on the other side , was stamped an armed hand grasping a naked sword , with this inscription ; viz. si bene , pro me ; si male , contra me : by which the people were informed , that if the king should govern them no otherwise then he ought to do , they should then use the sword for his preservation ; but if he governed them amiss , and transgressed their laws , they should then turn the point against him . which words being said to have been used by the emperor trajan , in his delivering of the sword unto one of his courtiers , when he made him captain of his guard , have since been used by some of our presbyterian zealots , for justifying the authority of inferior officers , in censuring the actions , and punishing the persons of the supreme magistrate . it was in the year , that this learned piece of coyn was minted ; but whether before or after the death of the earl of marre , i am not able to say : for he having but ill success in the course of his government , contracted such a grief of heart , that he departed this life on the eighth of october , when he had held that office a little more then a year ; followed about seven weeks after , by that great incendiary iohn knox , who dyed at edenborough on the of november ; leaving the state imbroyled in those disorders , which by his fire and fury had been first occasioned . . morton succeeds the earl of marre in this broken government , when the affairs of the young king seemed to be at the worse ; but he had so good fortune in it , as by degrees to settle the whole realm in some form of peace : he understood so well the estate of the countrey , as to assure himself , that till the castle of edenborough was brought under his power , he should never be able to suppress that party , whose stubborn standing out ( as it was interpreted ) did so offend the queen of england , that she gave order unto drury , then marshal of berwick , to pass with some considerable forces into scotland for his present assistance . with these auxiliaries he lays siege to the castle , battering it , and reduceth it to such extremity , that they were compelled to yield to mercy . of which , though many of them tasted , yet grange himself , who first or last had held the place against all the four regents , together with one of his brothers , and two goldsmiths of edenborough , were hanged at the market-cross of that city . by which surrender of the castle , the queens faction was so broke in pieces , that it was never able to make head again ; all of them labouring to procure their own peace by some composition . for now the regent being at leisure to enquire after the miscarriages of the years preceding , he sends his iustices in eyre into all parts of the countrey , who exercised their commissions with sufficient rigour ; people of all sorts being forced to compound , and redeem themselves , by paying such sums of money as by these justices were imposed . some of the merchants also were called in question , under colour of transporting coyn ; fined in great sums , or else committed to the castle of blackness , till they gave satisfaction . by which proceedings he incurred the censure of a covetous man , though he had other ends in it then his own enriching . for by these rigorous exactions , he did not onely punish such as had been most active in the late distempers , but terrified them from the like attempts against the present government for the times ensuing . to such confusions and disorders , such miserable rapines ▪ spoils and devastations , such horrible murthers and assassinates , was this poor realm exposed for seven years together , by following the genevian doctrines of disobedience which knox had preached , and buchanan in his seditious pamphlets had dispersed amongst them . not to say any thing that indeleable reproach and infamy , which the whole nation had incurred in the eye of christendom , for their barbarous dealings towards a queen , who had so graciously indulged unto them the exercise of that religion which she found amongst them , without disturbance unto any . . which matters being thus laid together , we must proceed to such affairs as concern the kirk , abstracted from the troubles and commotions in the civil state. in reference whereunto , we may please to know , that after divers sollicitations made by former assemblies , for setling a polity in the church , certain commissioners were appointed to advise upon it . the earl of marre then regent , nominated for the lords of the council , the earl of morton chancellor , the lord ruthen treasurer , the titular abbot of dumferling principal secretary of estate in the place of ledington , mackgil chief register , bullenden the then justice clerk , and colen campbel of glenarchy . the assembly then sitting at leith , named for the kirk , iohn ereskin of dun superintendent of angus , iohn winram , superintendent of fife , andrew hay commissioner of gladisdale , david lindesay commissioner of the west , robert pont commissioner of orknay , and mr. iohn craige one of the ministers of edenborough . the scots were then under some necessity of holding fair quarter with the english ; and therefore to conform ( as near as conveniently they might ) to the government of it in the outward polity of the church . upon which reason , and the prevalency of the court commissioners , those of the kirk did condescend unto these conclusions ; and condescended the more easily , because knox was absent , detained by sickness from attending any publick business . now these conclusions were as followeth ; . that the archbishopricks and bishopricks presently void , or should happen hereafter to be void , should be disposed to the most qualified of the ministry : . that the spiritual iurisdictions should be exercised by the bishops in their several diocesses : . that all abbo●s , pryors , and other inferiour prelates , who should happen to be presented to benefices , should be tryed by the bishop and superintendent of the bounds , concerning their qualification and aptness to give voice for the church in parliament ; and upon their collation be admitted to the benefice , and not otherwise : . that the nomination of fit persons for every archbishoprick and bishoprick should be made by the king or regent , and the election by the chapters of the cathedrals . and because divers persons were possessed of places in some of the said chapters , which did bear no office in the church ; it was ordered , that a particular nomination of ministers in every diocess should be made , to supply their rooms until their benefices in the said churches should fall void : . that all benefices of cure under prelacies , should be disposed to actual ministers , and no others : . that the ministers should receive ordination from the bishop of the diocess ; and where no bishop was then placed , from the superintendent of the bounds : . that the bishops and superintendents at the ordination of the ministers , should exact of them an oath for acknowledging his majesties authority , and for obedience to their ordinary in all things lawful , according to a form then condescended . order was also taken for disposing of provestries , colledge charges , chaplanaries , and divers other particulars most profitable for the church ; which were all ordained to stand in force until the kings minority , or till the states of the realm should determine otherwise . how happy had it been for the isles of britain , if the kirk had stood to these conclusions , and not unravelled all the web to advance a faction , as they after did ? . for in the next general assembly held in august at the town of perth , where these conclusions were reported to the ●est of the brethren , some of them took offence at one thing , some at another : some took exception at the title of archbishop and dean ; and others at the name of archdeacon , chancellor and chapter , not found in the genevian bibles , and otherwise popish , and offensive to the ears of good christians . to satisfie whose queazie stomacks , some of the lay-commissioners had prepared this lenitive ; that is to say , that by using of these titles , they meant not to allow of any popish superstition in the least degree ; and were content they should be changed to others which might seem less scandalous . and thereupon it was proposed , that the name of bishop should be used for archbishop , that the chapter should be called the bishops assembly , and the dean the moderator of it . but as for the titles of archdeacon , chancellor , abbot , and pryor , it was ordered that some should he appointed to consider how far these functions did extend , and give their opinion to the next assembly for the changing of them , with such others , as should be thought most agreeable to the word of god , and the polity of the best reformed churches , which brings into my minde the fancy of some people in the desarts of affrick , who having been terribly wasted with tygers , and not able otherwise to destroy them , passed a decree that none should thenceforth call them tygers ; and then all was well . but notwithstanding all this care , and these qualifications , the conclusions could not be admitted , but with this protestation , that they received those articles for an interim onely , till a more perfect order might be attained at the hands of the king , the regent , or the states of the realm . and it was well that they admitted them so far : for presently upon the rising of this assembly , mr. iohn douglass , provost of the new colledge in st. andrews , was preferred to the archbishoprick of that see ; mr. iames boyd to the archbishoprick of glasco ; mr. iames paton to the bishoprick of dunkeld ; and mr. andrew grahame to the see of dumblane ; the rest to be disposed of afterwards as occasion served . . but long it was not that they held in so good a posture . morton succeeding in the regencie to the earl of marre , entred into a consideration of the injury which was done the king by the invading of his thirds , and giving onely an allowance yearly of five thousand marks . these he brings back unto the crown , upon assurance that the pensions of the ministers should be better answered then in former times , and to be payable from thenceforth by the parish in which they served . but no sooner had he gained his purpose , when to improve the kings revenue , and to increase the thirds , he appointed to one minister two or three churches , in which he was to preach by turns ; and where he did not preach , to appoint a reader . which reader for the most part was allowed but twenty or forty pounds yearly ; each pound being valued at no more then one shilling eight pence of our english money . and in the payment of these pensions , they found their condition made worse then before it was : for , whereas , they could boldly go to the superintendents , and make their poor estates known unto them , from whom they were sure to receive some relief and comfort ; they were now forced to dance attendance at the court , for getting warrants for the payment of the sums assigned , and supplicating for such augmentations as were seldom granted . and when the kirk desired to be restored unto the thirds , as was also promised in case the assignations were not duly paid , it was at last told them in plain terms , that since the surplus of the thirds belonged to the king , it was fitter the regent and council should modifie the stipends of ministers , then that the kirk should have the appointment and designation of a surplus . nor did the superintendents speed much better , if not worse , when they addressed themselves to any of the court-officers for the receiving the pensions assigned unto them ; which being greater then the others , came more coldly in . and if they prest at any time with more importunity then was thought convenient , it was told them that the kirk had now no use of their services , in regard that bishops were restored in some places to their jurisdictions . . and now the discipline begins to alter , from a mixed to a plain pre●bytery . before the confirming of episcopacie by the late conclusions , the government of the kirk had been by superintendents , assisted by commissioners for the countries , as they called them then . the commissioners changed , or new elected at every general assembly ; the superintendents setled for term of life . to them it appertained to approve and admit the ministers ; they presided in all synods , and directed all church-censures within their bounds ; neither was any excommunication pronounced without their warrant . to them it also was referred to proportion the stipends of all ministers ; to appoint the collectors of the thirds , ( as long as they were chosen by the general assembly ) to make payment of them , after such form and manner as to them seemed best ; and to dispose of the surplusage , if any were , toward the charges of the state. and to this knox consented with the greater readiness , because in an unsetled church , the ministers were not thought of parts sufficient to be trusted with a power of jurisdiction ; and partly because such men as were first designed for superintendents , were for the most part possessed of some fair estate , whereby they were not onely able to support themselves , but to afford relief and comfort to the poor ministers . but when these men grew old or dyed , and that the entertaining of the reformed religion in all parts of the realm had given incouragement to men of parts and learning to enter into the ministry , they then began more universally to put in practice those restrictions with which the superintendents had been fettered , and the power of the ministers extended by the book of discipline , according to the rules whereof the minister and elders of every church , with the assistance of their deacons , if occasion were , were not alone enabled to exercise most part of ecclesiastical jurisdiction over their several congregations , but also to joyn themselves with the chief burgesses of the greater towns for censuring and deposing their own superintendents . in which respect the government may be said to be a mixt , not a plain presbytery , as before was noted ; though in effect , presbytery was the more predominant , because the superintendents by the book of discipline were to be subject to the censures of their own presbyteries . . but these presbyteries , and the whole power ascribed unto them by the book of discipline , were in a way to have been crushed by the late conclusions , when they flew out again upon occasion of the hard dealing of the earl of morton , in putting them besides their thirds . and then withal , because the putting of some ministers into bishops sees , had been used by him for a pretence to defraud the superintendents of their wonted means , the bishops were inhibited by the general assembly which next followed , from exercising any ecclesiastical jurisdiction within the bounds which they had formerly assigned to their superintendents , without their consent and approbation . which opportunity was both espied and taken by andrew melvin , for making such an innovation in the form of government , as came most near unto the pattern of geneva , where he had studied for a time , and came back thence more skilful in tongues and languages then any other part of learning . and being hot and eager upon any business which he took in hand , emulous of knoxes greatness , and hoping to be chronicled for his equal in the reformation ; he entertained all such as resorted to him , with the continual commendations of that discipline which he found at geneva , where the presbyteries carried all , without acknowledging any bishop or superintendent in power above them . having by this means much insinuated into divers ministers , he dealt with one iohn drury , one of the preachers of edenborough , to propound a question in the general assembly which was then convened , touching the lawfulness of the episcopal function , and the authority of chapters in their election . which question being put according as he had directed , he first commends the speakers zeal ( as if he had been unacquainted with the motion ) and then proceeds to a long and well-framed discourse , touching the flourishing estate of the church of geneva , and the opinions of those great and eminent men , calvin then dead , and theodore beza then alive , in the point of church-government . after which premises , he fell upon this conclusion , that none ought to bear any office in the church of christ , whose titles were not found in the holy scripture : that though the name of bishop did occur in scripture , yet was it not to be taken in that sence in which it was commonly understood : that no superiority was allowed by christ amongst the ministers of the church ; all of them being of the same degree , and having the same power in all sacred matters : that the corruptions crept into the estate of bishops were so great and many , that if they should not be removed , religion would not long remain in purity . and so referred the whole matter to their consideration . . the game being thus started and pursued by so good a huntsman , it was thought fit by the assembly , to commend the chase thereof to six chosen members , who were to make report of their diligence to the rest of the brethren . of which , though melvin took a care to be named for one , and made use of all his wit and cunning to bring the rest of the referrees to his own opinion , yet he prevailed no further at that time , then under colour of a mannerly declining of the point in hand , to lay some further restrictions upon the bishops in the exercise of their power and jurisdictions , then had been formerly imposed . the sum of their report was to this effect ; viz. that they did not hold it expedient to answer the questions propounded for the present ; but if any bishop was chosen , that had not qualities required by the word of god , he should be tryed by the general assembly : that they judged the name of a bishop , to be common to all ministers who had the charge of a particular flock ; and that by the word of god , his chief function consisted in the preaching of the word , the ministration of the sacraments , and the exercise of ecclesiastical discipline with the consent of the elders : that from amongst the ministry , some one might be chosen to oversee and visit such reasonable bounds besides his own flock , as the general assembly should appoint : that the minister so elected , might in those bounds appoint preachers , with the advice of the ministers of that province , and the consent of the flock which should be admitted ; and that he might suspend ministers from the exercise of their office , upon reasonable causes , with the consent of the ministers of the bounds . this was the sum of the report ; and that thus much might be reported to begin the game with , great care was took by melvin and his adherents , that neither any of the bishops nor superintendents which were then present in the assembly ( being eight in number ) were either nominated to debate the points proposed , nor called to be present at the conference . but somewhat further must be done , now their hand was in : and therefore , that the rest might see what they were to trust to , if this world went on , they deposed iames patton bishop of dunkelden from his place and dignity , without consulting the lord-regent , or any of the secret council in so great a business . . the next assembly makes some alteration in propounding the question , and gives it out with a particular reference to their own concernment , in this manner following ; that is to say , whether the bishops , as they were in scotland , had their function warranted by the word of god ? but the determining of this question was declined as formerly . onely it was conceived expedient for a further preparative , both to approve the opinions of the referrees in the former meeting , and to add this now unto the rest , that the bishops should take to themselves the service of some one church within their diocess , and nominate the particular flock whereof they would accept the charge . news of which last addition being brought to the regent , he required by a special message , either to stand to the conclusions before mentioned , which were made at leith , or else devise some other form of church-government which they would abide . and this fell out as melvin and his tribe would have it : for after this , there was nothing done in the assemblies for two years together , but hammering , forming and reforming a new book of discipline , to be a standing rule for ever to the kirk of scotland . but possible it is , that the design might have been brought to perfection sooner , if the regent had not thought himself affronted by them , in the person of his chaplain mr. patrick adamson , whom he had recommended to the see of s. andrews . for the election being purposely delayed by the dean and chapter , till the sitting of the next assembly ; adamson then present , was interrogated whether he would submit himself unto the tryal , and undertake that office upon such conditions as the assembly should prescribe . to which he answered , that he was commanded by the regent not to accept thereof upon any other terms , then such as had been formerly agreed upon between the commissioners of the kirk and the lords of the council . on this refusal , they inhibit the chapter from proceeding in the said election ; though afterwards , for fear of the displeasure of so great a man , their command therein was disobeyed , and the party chosen . which so provoked those meek and humble-spirited men , that at their next meeting they discharged him from the exercise of all jurisdiction , till by some general assembly he were lawfully licensed . and this did so exasperate the regent on the other side , that he resolved to hinder them from making any further innovation in the churches polity as long as he continued in his place and power . . but the regent having somewhat imprudently dismissed himself of the government , and put it into the hands of the king , in the beginning of march , an. , they then conceived they had as good an opportunity as could be desired to advance their discipline , which had been hammering ever since in the forge of their fancies . and when it hapned ( as it was not long before it did ) they usher in the design with this following preamble ; viz. the general assembly of the kirk finding universal corruption of the whole estates of the body of this realm the great coldness and slackness in religion in the greatest part of the professors of the same , with the daily increase of all kind of fearful sins and enormities ; as , incests , adulteries , murthers ( committed in edenborough and stirling ) cursed sacriledge , ungodly sedition and division within the bowels of the realm , with all manner of disordered and ungodly living ; which justly hath provoked our god , although long-suffering and patient , to stretch out his arm in his anger to correct and visit the iniquity of the land ; and namely , by the present penury , famine and hunger , joyned with the civil and intestine seditions : whereunto doubtless greater judgements must succeed , if these his corrections work on reformation and amendment in mens hearts : seeing also the bloody exclusions of the cruel counsels of that roman beast , tending to extermine and rase from the face of all europe , the true light of the blessed word of salvation : for these causes , and that god of his mercy would bless the kings highness , and his regiment , and make him to have a happy and prosperous government , as also to put in his highness heart , and in the hearts of his noble estates of parliament , not onely to make and establish good politick laws for the weal and good government of the realm , but also to set and establish such a polity and discipline in the kirk , as is craved in the word of god , and is contained and penned already to be presented to his highness and council ; that in the one and in the other god may have his due praise , and the age to come an example of upright and godly dealing . which act of the assembly pass'd on the of april . . the discipline must be of most excellent use , which could afford a present remedy to so many mischiefs ; and yet as excellent as it was , it could obtain no ratification at that time of the king or parliament ; which therefore they resolve to put in practise by the strength of their party , without insisting any further on the leave of either . in which respect , it will not be unnecessary to take a brief view of such particulars in which they differ from the ancient government of the church of christ , or the government of the church of england then by law established ; or finally , from the former book of discipline which themselves had justified . now by this book it is declared , that none that bear office in the church of christ , ought to have dominion over it , or be called lords : that the civil magistrates are so far from having any power to preach , administer the sacraments , or execute the censures of the church , that they ought not to prescribe any rule how it should be done : and that as ministers are subject to the judgement and punishment of magistrates in external things , if they offend ; so ought the magistrates submit themselves to the discipline of the church , if they transgress in matter of conscience and religion : that the ministers of the church ought to govern the same by mutual consent of brethren , and equality of power , according to their several functions : that there are onely four ordinary office bearers in the church ; that is to say , the pastor , minister or bishop ; the doctor , the elder , and the deacon ; and that no more ought to be received in the word of god ; and therefore that all ambitious titles invented in the kingdom of antichrist and his usurped hierarchy , which are not of these four sorts-together with the offices depending thereupon ( that is to say , archbishops , patriarchs , chancellours , deans , archdeacons , &c. ) ought in one word to be rejected : that all which bear office in the church , are to be elected by the eldership , and consent of the congregation to whom the person presented is appointed , and no otherwise . that the ordination of the person so elected , is to be performed with fasting , prayer , and the imposition of the hands of the eldership ( remember that imposition of hands was totally rejected in the former book : ) that all office-bearers in the church should have their own particular flocks , amongst whom they ought to exercise their charge , and keep their residence . . but more particularly it declares , that it is the office of the pastor , bishop or minister , to preach the word of god , and to administer the sacraments in that particular congregation unto which he is called : and it belongs unto them , after lawful proceeding of the eldership , to pronounce the sentence of binding and loosing ; as also , to solemnize marriage between persons contracted , being by the said eldership thereunto required : that it is the office of the doctor , simply to open the mind of the spirit of god in the scriptures , without making any such application as the minister useth ; and that this doctor being an elder , ought to assist the pastor in the government of the church , by reason that the interpretation of the word , which is the onely iudge in ecclesiastical matters , is to him committed : that it is the office of the elder ( that is to say , the lay-elder , for so they mean ) both privately and publickly , to watch with all diligence over the flock committed to them , that no corruptions of religion or manners grow amongst them ; as also to assist the pastor or minister in examining those that come to the lords table , in visiting the sick , in admonishing all men of their duties according to the rule of the word ; and in holding assemblies with the pastors and doctors , for establishing good order in the church , the acts whereof he is to put in execution : that it is the office of the deacon to collect and distribute the goods of the church , at the appointment of the elders , amongst which he is to have no voyce in the common consistory ; contrary to the rules of the former book : that all ecclesiastical assemblies have a power lawfully to convene together for that effect : that it is in the power of the eldership to appoint visitors for their churches within their bounds ; and that this power belongs not to any single person , be he bishop or otherwise : that every three , four or more parishes , may have an eldership to themselves ; but so , that the elders be chosen out of each in a fit proportion : that it is the office of these elderships to enquire of naughty and unruly members , and to bring them into the way again , either by admonition , and threatning of gods iudgements , or by correction , even to the very censure of excommunication ; as also to admonish , censure , and ( if the case require ) to depose their pastor , if he be found guilty of any of those grievous crimes ( among which dancing goes for one ) which belongs to their cognizance : the errors committed by the eldership , to be corrected by provincial assemblies , and those in the provincials by the general . the maintainance and assisting of which discipline , and the inflicting of civil punishments upon such as do not obey the same , without confounding one iurisdiction with another , is made to be the chief office of kings and princes . and that this discipline might be executed without interruption , it was required that the name and office of bishops , as it then was , and had been formerly exercised in the church of scotland ; as also the names and offices of commendators , abbots , priors , deans , deans and chapters , chancellors , archdeacons , &c. should from thenceforth be utterly abolished , and of no effect . which points , and all the rest therein contained , being granted to them , all right of patronages destroyed , that popular elections may proceed in all their churches , and finally , the whole patrimony of the church in lands , tythes or houses , permitted to the distribution of the deacons in every eldership , they then conceive that such a right reformation may be made as god requires . . this book of discipline being presented to the king in ●●rliament , and the approving of the same deferred to a fur●her time ; they took this not for a delay , but a plain denyal ; and therefore it was agreed in the next general assembly ( as before is said ) to put the same in execution by their own authority , without expecting any further confirmation of it from the king or council . which that they might effect without fear of disturbance , they first discharge the bishops and superintendents from intermedling in affairs which concerned religion , but onely in their own particular churches ; that so their elderships ( according to this new establishment ) might grow up and flourish . and then they took upon them , with their own adherents , to exercise all ecclesiastical jurisdiction , without respect to prince or prelate ; they altered the laws according to their own appetite ; they assembled the kings subjects , and injoyned ecclesiastical pains unto them ; they made decrees , and put the same in execution ; they prescribed laws to the king and state ; they appointed fasts throughout the whole realm , especially when some of their faction were to move any great enterprise ; they used very traytorous , seditious and contumelious words in the pulpits , schools , and otherwise , to the disdain and reproach of the king ; and being called to answer the same , they utterly disclaimed the kings authority , saying he was an incompetent judge , and that matters of the pulpit ought to be exempted from the judgement and correction of princes . and finally , they did not onely animate some of those that adhered unto them , to seize upon the kings person , and usurp his power ; but justified the same in one of their general assemblies held at edenborough for a lawful act ; ordaining all those to be excommunicated which did not subscribe unto the same . this we take up by whole-sale now , but shall return it by retail in that which follows . . and first they begin with mr. iames boyd , archbishop of glasco , a man of a mild and quiet nature , and therefore the more like to be conformable to their commands ; requiring him to submit himself to the assembly , and to suffer the corruptions of the episcopal order to be reformed in his person . to which proud intimation of their will and pleasure , he returned this answer , which , for the modesty or piety thereof , deserves to be continued to perpetual memory . i understand ( saith he ) the name , office and reverence given to a bishop to be lawful , and allowed by the scriptures of god ; and being elected by the church and king to be bishop of glasco , i esteem my office and calling lawful , and shall endeavour with all my power to perform the duties required , submitting my self to the judgement of the church , if i shall be tryed to offend ; so as nothing be required of me , but the performance of those duties which the apostle prescribeth . finding him not so tractable as they had expected , they commissionate certain of their members to require his subscription to the act made at stirling , for reformation of the state episcopal ; by which it was agreed , that every bishop should take charge of some flock in particular . and this they prest upon him with such heat and violence , that they never left prosecuting the poor man , till they had brought him to his grave . by none more violently pursued then by andrew melvin , whom he had brought to glasco , and made principal of the colledge there , gave him a free access to his house and table , or otherwise very liberally provided for him . but scots and presbyterians are not won by favours , nor obliged by benefits . for melvin so disguised his nature , that when he was in private with him at his table or elsewhere , he would use him with all reverence imaginable , giving him the title of his lordship , with all the other honours which pertained unto him ; but in all particular meetings , whatsoever they were , he would onely call him mr. boyd , and otherwise carried himself most despitefully towards him . . their rough and peremptory dealing with this reverend prelate , discouraged all the rest from coming any more to their assemblies : which hapned as they could have wished . for thereupon they agree amongst themselves upon certain articles , which every bishop must subscribe , or else quit his place ; that is to say , . that they should be content to be ministers and pastors of a flock : . that they should not usurp any criminal jurisdiction : . that they should not vote in parliament in the name of the church , unless they had a commission from the general assembly : . that they should not take up for maintaining their ambition , the rents which might maintain many pastors , schools and poor , but content themselves with a reasonable portion for discharge of their offices : . that they should not claim the title of temporal lords , nor usurp any civil iurisdiction , whereby they might be drawn from their charge : . that they should not empire over presbyteries , but be subject to the same : . that they should not usurp the power of presbyteries , nor take upon them to visit any bounds that were not committed to them by the church : . that if any more corruptions should afterwards be tryed , the bishop should agree to have them reformed . these articles were first tendred to patrick adamson , archbishop of st. andrews , and metropolitan of all scotland ; against whom they had a former quarrel , not onely because he was preferred , elected , and admitted to that eminent dignity without their consent , but had also exercised the jurisdiction which belonged unto it , in express and direct opposition unto their commands . and first they quarrelled with him for giving collation unto benefices , and for giving voice in parliament , not being authorized thereunto by the kirk . they quarrelled with him afterwards for drawing or advising the acts of parliament , anno , which they conceived to be so prejudicial to the rights of the kirk ; and held the king so hard unto it , that he was forced to counsel the poor prelate to subscribe some articles , by which he seemed in a manner to renounce his calling ; of which more hereafter . they quarrelled with him again in the year , for marrying one of the daughters of the late duke of lenox to the earl of huntly without their consent ; wherein the king was also fain to leave him to their discretion . and finally , they so vexed and persecuted him from one time to another , upon pretence of not conforming to their lawless pleasures , that they reduced him in the end to extreme necessity , published a false and scandalous paper in his name , as he lay on his death bed , containing a recantation ( as they called it ) or rather a renouncing of his episcopal function ; together with his approbation of their presbyteries : which paper he disowned at the the hearing of it . by which , and many such unworthy courses , they brought his gray hairs ( as they did some others of his order ) with shame and sorrow to the grave . . mention was made before of an act of parliament made in the time of the interregnum , before the queens coming back from france , for demolishing all religious houses , and other monuments of superstition and idolatry . under which name all the cathedrals were interpreted to be contained , and by that means involved in the general ruine ; onely the church at glasco did escape that storm , and remained till this time undefaced in its former glory : but now becomes a very great eye-sore to andrew melvin , by whose practices and sollicitations it was agreed unto by some zealous magistrates , that it should forthwith be demolished ; that the materials of it should be used for the building of some lesser churches in that city for the ease of the people ; and that such masons , quarriers , and other workmen , whose service was requisite thereunto , should be in readiness for that purpose at the day appointed . the arguments which he used to perswade those magistrates to this act of ruine , were the resorting of some people to that church for their private devotions ; the huge vastness of the fabrick , which made it incommodious in respect of hearing ; and especially the removing of that old idolatrous monument , which only was kept up in despite of the zeal and piety of their first reformers . but the business was not carried so closely , as not to come unto the knowledge of the crafts of the city , who , though they were all sufficiently zealous in the cause of religion , were not so mad as to deprive their city of so great an ornament . and they agreed so well together , that when the work-men were beginning to assemble themselves to speed the business , they made a tumult , took up arms , and resolutely swore , that whosoever pulled down the first stone , should be buried under it . the work-men upon this are discharged by the magistrates , and the people complained of to the king for the insurrections . the king upon the hearing of it , receives the actors in that business into his protection , allows the opposition they had made , and layes command upon the ministers ( who had appeared most eager in the prosecution ) not to meddle any more in that business , or any other of that nature ; adding withal , that too many churches in that kingdom were destroyed already , and that he would not tolerate any more abuses of such ill example . . the king for matter of his book had been committed to the institution of george buchanan , a most fiery and seditious calvinist ; to moderate whose heats , was added mr. peter young , ( father of the late dean of winchester ) a more temperate and sober man , whom he very much esteemed , and honoured with knighthood , and afterwards preferred to the mastership of st. cross in england . but he received his principles for ma●ter of state , from such of his council as were most tender of the pub●lick interest of their native country . by whom , but most especially by the earl of morton , he was so well instructed , that he was able to distinguish between the zeal of some in promoting the reformed religion , and the madness or sollies of some others , who practised to introduce their innovations under that pretence . upon which grounds of state and prudence , he gave order to the general assembly , sitting at this time , not to make any alteration in the polity of the church , as then it stood , but to suffer things to continue in the state they were till the following parliament , to the end that the determinations of the three estates might not be any ways prejudged by their conclusions . but they neglecting the command , look back upon the late proceedings which were held at stirling , where many of the most material points in the book of discipline were demurred upon . and thereupon it was ordained , that nothing should be altered in form or matter , which in that book had been concluded by themselves . with which the king was so displeased , that from that time he gave less countenance to the ministers then he had done formerly . and to the end that they might see what need they had of their princes favour , he suffered divers sentences to be past at the council table , for the suspending of their censures and excommunications , when any matter of complaint was heard against them . but they go forwards howsoever , confirmed and animated by a discourse of theodore beza which came out this year , entituled , de triplici episcopatu . in which he takes notice of three sorts of bishops ; the bishop of divine institution , which he makes to be no other then the ordinary minister of a particular congregation ; the bishop of humane constitution , that is to say , the president or moderator in the church-assemblies ; and last of all , the devils bishop , such as were then placed in a perpetual authority over a dioces● or province in most parts of christendom ; under which last capacity they beheld their bishops in the kirk of scotland . and in the next assembly , held at dundee in iuly following , it was concluded , that the office of a bishop , as it was then used and commonly taken in that realm , had neither foundation , ground , nor warrant in the holy scriptures . and thereupon it was decreed , that all persons either called unto that office , or which should hereafter be called unto it , should be required to renounce the same , as an office unto which they are not warranted by the word of god. but because some more moderate men in the next assembly held at glasgow , did raise a scruple touching that part of the decree in which it was affirmed , that the calling of bishops was not warranted by the word of god , it was first declared by the assembly , that they had no other meaning in that expression , then to condemn the estate of bishops as they then stood in scotland . with which the said moderate men did not seem contented , but desired that the conclusion of the matter might be respited to another time , by reason of the inconvenience which might ensue . they are cryed down by all the rest with great heat and violence ; insomuch , that it was proposed by one montgomery minister of stirling , that some censure might be laid on those who had spoken in defence of that corrupted estate nay , such was the extream hatred to that sacred function in the said assembly at dundee , that they stayed not here ; they added to the former , a decree more strange , inserting , that they should desist and cease from preaching , ministring the sacraments , or using in any sort of office of a pastor in the church of christ , till by some general assembly they were de novo authorized and admitted to it ; no lower censure then that of excommunication , if they did the contrary . as for the patrimony of the church , which still remained in their hands , it was resolved that the next general assembly should dispose thereof . . there hapned at this time an unexpected revolution in the court of scotland , which possibly might animate them to these high presumptions . it had been the great master-piece of the earl of morton in the time of his regency , to fasten his dependance most specially on the queen of england ; without which he saw it was impossible to preserve the kings person , and maintain his power against the practices and attempts of a prevalent faction , which openly appeared in favour of his mothers pretensions . and in this course he much desired to keep the king , when he had took the government upon himself , as before was said , prevailing with him , much against the mind of most of the lords , to send an ambassador for that purpose . which put such fears and jealousies into the heads of the french , on whom the s●ots had formerly depended upon all occasions , that they thought ●it to countermine the english party in the court , and so blow them up . no better engine for this purpose then the lord esme stewart , seignieur of aubigny in france , and brothers son to matthew the late earl of lenox the young kings grandfather . by him it was conceived that they might not onely work the king to the party of france , but get some ground for re-establishing the old religion , or at least to gain some countenance for the favourers and professors of it . with these instructions he prepares to the court of scotland , makes himself known unto the king , and by the affability of his conversation wins so much upon him , that no honor or preferment was thought great enough for so dear a kinsman . the earldom of lenox being devolved upon the king by the death of his grandfather , was first conferred on robert bishop of orknay , one of the natural sons of king iames v. which he , to gratifie the king , and oblige the favorite , resigned again into his hands ; in recompence whereof , he is preferred unto the title of earl of march. as soon as he had made this resignation of the earldom of lenox , the king confers it presently on his cosin aubigny , who studied to appear more serviceable to him every day then other . and that his service might appear the more considerable , a report is cunningly spread abroad , that the earl of morton had a purpose to convey the king into england ; by means whereof the scots would forfeit all the priviledges which they held france . morton sufficiently clear'd himself from any such practice . but howsoever , the suspicion prevailed so far , that it was thought fit by those of the adverse party to appoint a lord-chamberlain , who was to have the care of his majesties person ; and that a guard of twenty four noblemen should be assigned to the said lord-chamberlain for that end and purpose . which trust and honor was immediately conferred on the earl of lenox , who had been sworn to the council much about that time , and within less then two years after was created duke . . the sudden preferments of this man , being well known to be a professed votary of the church of rome , encouraged many priests and jesuits to repair into scotland ; who were sufficiently practical in propagating the opinions , and advancing the interest of that church . which gave occasion to the brethren to exclaim against him , and many times to fall exceeding foul on the king himself . the king appears sollicitous for their satisfaction ; and deals so effectually with his kinsman , that he was willing to receive instruction from some of their ministers , by whom he is made a real proselyte to the religion then establish'd ; which he declared , by making profession of his faith in the great church of edenborough , and his diligent frequenting the church at their prayers and sermons . but it hapned very unfortunately for him , that some dispensations sent from rome were intercepted , whereby the catholicks were permitted to promise , swear , subscribe , and do what else should be required of them , if still they kept their hearts , and secretly imployed their counsels for the church of rome . against this blow the gentleman could find no buckler , nor was there any ready way either to take off the suspicions , or to still the clamors which by the presbyterian brethren were raised against him . their out-cries much encreased , by the severities then shewed to the earl of morton , whom they esteemed to be a most assured friend ( as indeed he was ) to their religion , though indeed in all points not corresponding with them to the book of discipline . for so it was , that to break off all hopes of fastning a dependance on the realm of england , morton was publickly accused at the council table for being privy to the murther of his majesties father , committed to the castle of edenborough on the second of ianuary , removed to dunbritton on the twentieth : where having remained above four moneths , he was brought back to edenborough in the end of may , condemned upon the first of iune , and the next day executed : his capital accuser being admitted to sit judge upon him . . this news exceedingly perplexed the queen of england : she had sent bows and randolph at several times to the king of scots , who were to use their best endeavours as well to lessen the kings favour to the earl of lenox , as to preserve the life of morton . for the effecting of which last , a promise was made by randolph unto some of his friends , both of men and money . but as walsingham sent word from france , she had not took the right course to effect her purpose . she had of late been negligent in paying those persons which had before confirmed the scots to the english interest ; which made them apt to tack about , and to apply themselves to those who would bid most for them . and yet the business at the present was not gone so far , but that they might have easily been reduced unto her devotion , if we had now sent them ready money instead of promises ; for want whereof , that noble gentleman , so cordially affected to her majesties service , was miserably cast away . which quick advice , though it came over-late to preserve his life , came time enough to put the queen into a way for recovering her authority amongst the scots ; of which more hereafter . nor were the ministers less troubled at it then the queen of england , imputing unto lenox the contrivance of so sad a tragedy . somewhat before this time he had been taxed in the pulpit by drury , one of the brethren of edenborough , for his unsoundness in religion , and all means used to make him odious with the people . for which committed by the council to the castle of edenborough , he was , not long after , at the earnest intreaty of his fellow-ministers , and some promise on his own part for his good behaviour , restored again unto his charge . but after mortons death ( some other occasions coming in ) he breaks out again , and mightily exclaims against him ; insomuch , that the king gave order to the provost of edenborough to see him removed out of the town . the magistrate advises him to leave the town of his own accord : but he must first demand the pleasure of the kirk , convened at the same time in an assembly . notwithstanding whose mediation , he was forced to leave the town a little while , to which he was brought back in triumph within few moneths after . a fast was also kept by order of the said assembly : for the ground whereof they alledged , amongst other things , not onely the oppression of the church in general , but the danger wherein the kings person stood , by a company of wicked men , who laboured to corrupt him in religion as well as manners . . but no man laid more hastily about him , or came better off then walter belcanqual , another preacher of that city . who in a sermon by him preached , used some words to this purpose , that within this four years popery had entred into the countrey and court , and was maintained in the kings hall , by the tyranny of a great champion , who was called grace ( which adjunct they gave ordinarily to their dukes in scotland ; ) but that if his grace continued in opposing himself to god and his word , he should come to little grace in the end . the king at the first hearing of it , gives order to the general assembly to proceed therein . which being signified to belcanqual , he is said to have given thanks to god for these two things ; first , for that he was not accused for any thing done against his majestie and the laws : but principally , because he perceived the church had obtained some victory . and for the last he gave this reason , that for some quarrel taken at a former sermon , the council had took upon them to be iudges of a ministers doctrine ; but now that he was ordered to appear before the assembly , he would most joyfully submit his doctrine to a publick tryal . but those of the assembly sending word to the king , that they could not warrantably proceed against him , without the business were prosecuted by some accuser , and made good by witnesses ; the king was forced , for fear of drawing any of his servants into their displeasures , to let fall the cause . but belcanqual would not so give over : the kings desisting from the prosecution would not serve his turn , unless he were absolved also by the whole assembly , who had been present at the sermon . this was conceived to be most reasonable and just ; for having put it to the vote , his doctrine was declared to be ●ound and orthodox , and that he had delivered nothing which might give just offence unto any person . the king begins to see by these particulars what he is to trust to . but they will presently find out another expedient , as well for tryal of their own power , as his utmost patience . . a corrupt contract had been made betwixt montgomery before mentioned , and the duke of lenox ; by which it was agreed , that montgomery should be advanced , by the dukes intercession , to the archbishoprick of glasgow ; and that montgomery , in requital of so great a favour , should grant unto the duke and his heirs for ever , the whole estate and rents of the said archbishoprick , upon the yearly payments of one thousand pound scotch , with some horse , corn and poultry . no sooner had the kirk notice of this transaction , but without taking notice of so base a contract , they censured him for taking on him the episcopal function . the king resolves to justifie him in the acceptation , unless they could be able to charge him with unfoundess of doctrine , or corruption of manners . hereupon certain articles are preferred against him ; and , amongst others , it was charged , that he had said , the discipline was a thing indifferent , and might stand the one way or the other ; that to prove the lawfulness of bishops in the church , he had used the examples of ambrose and augustine : that at another time , he called the discipline , and the lawful calling of the church , the triefls of policy : that he said the ministers were captious , and men of curious brains : that he charged them with sedition , and warned them not to meddle in the disposing of crowns ▪ and that if they did , they should be reproved : that he accused them of pasquils , lying , backbiting , &c. and finally , he denyed that any mention of presbytery or eldership was made in any part of the new testament . for which and other errours of like nature in point of doctrine , though none of them sufficiently proved when it came to tryal , it was resolved by the assembly , that he should stand to his ministry in the church of stirling , and meddle no further with the bishoprick , under the pain of excommunication . but not content with ordering him to give off the bishoprick , they suspend him on another quarrel from the use of his ministry . to neither of which sentences when he would submit , as being supported by the king on one side , and the duke on the other , they cited him to appear before the synod of lothian to hear the sentence of excommunication pronounced against him . this moved the king to interpose his royal authority , to warn the synod to appear before him at the court at stirling , and in the mean time to desist from all further process . pont and some others make appearance in the name of the rest ; but withal make this protestation , that though they had appeared to testifie their obedience to his majesties warrant , yet they did not acknowledge the king and council to be competent iudges in that matter ; and therefore that nothing done at that time should either prejudge the liberties of the church , or the laws of the realm . which protestation notwithstanding , they were inhibited by the council from using any further proceedings against the man , and so departed for the present . . but the next general assembly would not leave him so , but prosecute him with more heat then ever formerly ; and were upon the point of passing their judgement on him , when they were required by a letter missive from the king , not to trouble him for any matter about the bishoprick , or any other cause preceding , in regard the king resolved to have the business heard before himself . but melvin hereupon replyed , that they did not meddle with any thing belonging to the civil power ; and that for matters ecclesiastical , they had authority enough to proceed against him , as being a member of their body . the master of the requests , who had brought the letter , perceiving by these words , that they meant to proceed in it , as they had begun , commanded a messenger at arms , whom he had brought along with him , to charge them to desist upon pain of rebellion . this moves them as little as the letter , and he is summoned peremptorily to appear next morning , that he might receive his sentence . next morning he appears by his procurator , and puts up an appeal from them to the king and council ; the rather , in regard that one who was his principal accuser in the last assembly , was now to sit amongst his judges . but neither the appeal it self , nor the equity of it , could so far prevail , as to hinder them from passing presently to the sentence ; by which , upon the specification and recital of his several crimes , he was ordained to be deprived , and cast out of the church . and now the courage of the man begins to fail him . he requires a present conference with some of the brethren , submits himself to the decrees of the assembly , and promiseth neither to meddle further with the bishoprick , nor to exercise any office in the ministry , but as they should license him thereunto . but this inconstancie he makes worse , by another as bad ; for finding the kings countenance towards him to be very much changed , he resolves to hold the bishoprick ; makes a journey to glasgow , and entring into the church with a great train of gentlemen which had attended him from the court , he puts by the ordinary preacher , and takes the pulpit to himself . for this disturbance , the presbytery of the town send out process against him , but are prohibited from proceeding by his majesties warrant , presented by the mayor of glasgow . but when it was replyed by the moderator , that they would proceed in the cause notwithstanding this warrant , and that some other words were multiplyed upon that occasion ; the provost pulled him out of his chair , and committed him prisoner to the talebooth . the next assembly look on this action of the provost as a foul indignity , and prosecute the whole matter unto such extremity , that notwithstanding the kings intercession , and the advantage which he had against some of their number ; the provost was decreed to be excommunicated ; and the excommunication formerly decreed against montgomery , was actually pronounced in the open church . . the duke of lenox findes himself so much concerned in the business , that he could not but support the man , who for his sake had been exposed to all these affronts ; he entertains him at his table , and hears him preach , without regard unto the censures under which he lay . this gives the general assembly a new displeasure . their whole authority seemed by these actions of the duke to be little valued ; which rather then they would permit , they would proceed against him in the self-same manner . but first it was thought fit to send some of their members , as well to intimate unto him that montgomery was actually excommunicated ; as also to present the danger in which they stood by the rules of the discipline , who did converse with excommunicated persons . the duke being no less moved then they , demanded in some choler , whether the king or kirk had the supreme power ; and therewith plainly told them , that he was commanded by the king to entertain him , whose command he would not disobey for fear of their censures . not satisfied with this defence , the commissioners of the general assembly presented it unto the king amongst other grievances ; to which it was answered by the king , that the excommunication was illegal , and was declared to be so upon very good reasons to the lords of the council ; and therefore that no manner of person was to be lyable to censure upon that account . the king was at this time at the town of perth , to which many of the lords repaired , who had declared themselves in former times for the faction of england , and were now put into good heart by supplies of money , ( according unto walsinghams counsel ) which had been secretly sent unto them from the queen . much animated , or exasperated rather , by some leading-men , who managed the affairs of the late assemblies , and spared not to inculcate to them the apparent dangers in which religion stood by the open practices of the duke of lenox , and the kings crossing with them upon all occasions . to which the sermons of the last fast did not add a little ; which was purposely indicted , as before was said , in regard of those oppressions which the kirk was under ; but more , because of the great danger which the company of wicked persons might bring to the king , whom they endeavoured to corrupt both in religion and manners . all which inducements coming together , produced a resolution of getting the king into their power , forcing the duke of lenox to retire into france , and altering the whole government of the kingdom as themselves best pleased . . but first , the duke of lenox must be sent out of the way . and to effect this , they advised him to go to edenborough , and to erect there the lord-chamberlains court , for the reviving of the ancient jurisdiction which belonged to his office. he had not long been gone from perth , when the king was solemnly invited to the house of william lord ruthen ( not long before made earl of gowry ) where he was liberally feasted : but being ready to depart , he was stayed by the eldest son of the lord glammis , ( the master of glammis , he is called , in the scottish dialect ) and he was stayed in such a manner , that he perceived himself to be under a custody . the apprehensions whereof , when it drew some tears from him , it moved no more compassion nor respect from the froward scots , but that it was fitter for boys to shed tears then bearded men . this was the great work of the day of august ; to which concurred at the first , to avoid suspi●ion , no more of the nobility but the earls of marre and gowry , the lords boyd and lindsay , and to the number of ten more of the better sort ; but afterwards the act was owned over all the nation , not onely by the whole kirk-party , but even by those who were of contrary faction to the duke of lenox , who was chiefly aimed at . the duke , upon the first advertisement of this surprize , dispatched some men of noble quality to the king , to know in what condition he was , whether free or captive . the king returned word that he was a captive , and willed him to raise what force he could to redeem him thence . the lords on the other side declared , that they would not suffer him to be misled by the duke of lenox , to the oppression of himself , the church , and the whole realm ; and therefore the duke might do well to retire into france , or otherwise they would call him to a sad account for his former actions . and this being done , they caused the king to issue out a proclamation on the . in which it was declared , that he remained in that place of his own free-will : that the nobility then present had done nothing which they were not in duty obliged to do : that he took their repairing to him for a service acceptable to himself , and profitable to the commonwealth : that therefore all manner of persons whatsoever which had levied any forces , under colour of his present restraint , should disband them within six hours , under pain of treason . but more particularly , they cause him to write a letter to the duke of lenox ( whom they understood to be grown considerably strong for some present action ) by which he was commanded to depart the kingdom , before the of september then next following . on the receipt whereof , he withdraws himself to the strong castle of dunbritton , that there he might remain in safety whilst he staid in scotland , and from thence pass safely into france whensoever he pleased . . the news of this surprize is posted with all speed to england : and presently the queen sends her ambassadors to the king ; by whom he was advertised to restore the earl of angus , who had lived an exile in england since the death of morton , to his grace and favour ; but most especially , that in regard of the danger he was fallen into by the perverse counsels of the duke of lenox , he would interpret favourably whatsoever had been done by the lords which were then about him . the king was able to discern , by the drift of this ambassie , that the queen was privy to the practice ; and that the ambassadors were sent thither rather to animate and encourage the conspirators , then advise with him . but not being willing at that time to displease either her or them , he absolutely consents to the restoring of the earl of angus ; and to the rest gave such a general answer , as gave some hope , that he was not so incensed by this surprize of his person , but that his displeasure might be mitigated on their good behaviour . and that the queen of scots also had the same apprehensions concerning the encouragement which they had from the queen of england , appears by her letter to that queen , bearing date at sheffield , on the eighth of november . in which she intimates unto her , that she was bound in religion , duty and iustice ; not to help forwards their designs , who secretly conspire his ruine and hers , both in scotland and england : and thereupon did earnestly perswade her , by their near alliance , to be careful of her sons welfare , not to intermeddle ▪ any further with the affairs of scotland , without her privity or the french kings ; and to hold them for no other then traytors , who dealt so with him at their pleasures . but as q. elizabeth was not moved with her complaints , to recede from the business ; so the conspirators were resolved to pursue their advantage . they knew on what terms the king stood with the people of edenborough ; or might have known it , if they did not , by their triumphant bringing back of dury their excluded minister , as soon as they heard the first news of the kings restraint . in confidence whereof , they bring him unto halyrood-house on the eighth of october ; the rather , in regard they understood , that the general assembly of the kirk was to be held in that town on the next day after ; of whose good inclinations to them , they were nothing doubtful , nor was there reason why they should . . for having made a formal declaration to them , concerning the necessity of their repair unto the king , to the end they might take him out of the hands of his evil counsellors , they desired the said assembly to deliver their opinion in it . and they , good men , pretending to do all things in the fear of god , and after mature deliberation ( as the act importeth ) first justifie them in that horrid enterprize , to have done good and acceptable service to god , their soveraign , and their native countrey . and that being done , they gave order , that all ministers should publickly declare to their several flocks , as well the danger into which they were brought , as the deliverance which was effected for them by those noble persons ; with whom they were exhorted to unite themselves , for the further deliverance of the kirk , and perfect reformation of the commonwealth . thus the assembly leads the way , and the convention of estates follows shortly after . by which it was declared , in favour of the said conspirators , that in their repairing to the king the three and twentieth of august last , and abiding with him since that time , and whatsoever they had done in pursuance of it , they had done good , thankful and necessary service to the king and countrey ; and therefore they are to be exonerated of all actions civil or criminal that might be intended against them , or any of them in that respect ; inhibiting thereby all the subjects to speak or utter any thing to the contrary , under the pain to be esteemed calumniators and dispersers of false rumors , and to be punished for the same accordingly . the duke perceives by these proceedings , how that cold countrey , even in the coldest time of the year , would be too hot for him to continue any longer in it ; and having wearied himself with an expectation of some better fortune , is forced at last on the latter end of december to put into berwick , from whence he passeth to the court of england , and from thence to france , never returning more unto his natural , but ingrateful countrey . the duke had hardly left the kingdom , when two ambassadors came from france to attone the differences , to mediate for the kings deliverance , and to sollicite that the queen ( whose liberty had been negotiated with the queen of england ) might b● made co-partner with her son in the publick government . ●hich last was so displeasing to some zealous ministers , that they railed against them in their pulpits , calling them ambassadors of that bloody murtherer the duke of guise ; & foolishly exclaiming , that the white-cross which one of them wore upon his shoulders ( as being a knight of the order of the holy ghost ) was a badge of antichrist . the king gives order to the provost and other magistrates of the city of edenborough , that the ambassadors should be feasted at their going away ; and care is taken in providing all things necessary for the entertainment . but the good brethren of the kirk , in further manifestation of their peevish follies , indict a fast upon that day , take up the people in their long-winded exercises from the morning till night , rail all the while on the ambassadors ; and with much difficulty , are disswaded from excommunicating both the magistrates , and the guests to boot . . the time of the kings deliverance drew on apace , sooner then was expected by any of those who had the custody of his person . being permitted to retire with his guards to falkland , that he might recreate himself in hunting , which he much affected , he obtained leave to bestow a visit on his uncle the earl of march , who then lay in s. andrews , not far off . and after he had taken some refreshment with him , he procures leave to see the castle : into which he was no sooner entred , but col. stewart the captain of his guard ( to whom alone he had communicated his design ) makes fast the gates against the rest ; and from thence makes it known to all good subjects , that they should repair unto the king , who by gods great mercy had escaped from the hands of his enemies . this news brings thither on the next morning the earls of arguile , marshal , montross and rothess ; and they drew after them , by their example , such a general concourse , that the king finds himself of sufficient strength to return to edenborough ; and from thence , having shewed himself to be in his former liberty , he goes back to perth . where first by proclamation , he declares the late restraint of his person to be a most treasonable act : but then withal , to manifest his great affection to the peace of his kingdom , he gives a free and general pardon to all men whatsoever which had acted in it ; provided that they seek it of him , and carry themselves for the time coming like obedient subjects . the kings escape was made in the end of iune ; and in december following , he calls a convention of the estates , in which the subject of his proclamation was approved and verified , the fact declared to be crimen laesae majestatis , or treason in the highest degree . for which , as some were executed , and others fled ; so divers of the ministers that had been dealers in that matter , pretending they were persecuted , had retired into england . for notwithstanding his majesties great clemency in pardoning the conspirators on such easie conditions , they preferred rather the pursuing of their wicked purposes , then the enjoying of a peaceable and quiet life . for whether it were that they presumed on supplies from england , of which they had received no in●●obable hopes , as afterwards was confessed by the earl of gowry ; or that they built upon the kirk-faction to come in to aid them , as the general assembly had required ; they begin in all places to prepare for some new commotion ; but being deceived in all their hopes and expectations , they were confined to several prisons , before the convention of estates ; and after it , upon a further discovery of their preparations and intentions , compelled to quit the kingdome , and betake themselves for their protection unto several nations . onely the earl of gowry staid behind the rest , and he paid well for it . for being suspected to be hammering some new design , he was took prisoner at dundee in the april following , , thence brought to edenborough , and there condemned and executed , as he had deserved . in the mean time the kirk-men were as troublesome as the lay-conspirators . dury , so often mentioned , in a sermon at edenborough , had justified the fact at ruthen ; for which being cited to appear before the lords of the council , he stood in maintainance of that which he had delivered ; but afterwards submitting himself unto the king on more sober thoughts , he was kept upon his good ●ehaviour , without further punishment . but andrew melvin was a man of another metal ; who being commanded to attend their lordships for the like offence , declined the judgement of the king and council , as having no cognizance of the cause . to make which good , he broached this presbyterian doctrine , that whatsoever was spoken in the pulpit , ought first to be tryed by the presbyterie ; and that neither the king nor council were to meddle with it , though the same were treasonable , till the presbyterie had first taken notice of it . but finding that the king and council did resolve to proceed , and had entred upon examination of some witnesses which were brought against him , he told the king ( whether with greater confidence or impudence is hard to say ) that he preached the laws both of god and man. for which undutiful expression , he was commanded prisoner to the castle of blackness . instead whereof , he takes sanctuary in the town of berwick , where he remained till way was made for his return ; the pulpits in the mean time sounding nothing , but that the light of the countrey for learning and piety , was forced for safety of his life to forsake the kingdom . in which exile he was followed within few moneths after by palvart sub-dean of glasgow , galloway and carmichiel , two inferior ministers ; who being warned to tender their appearance to the king and council , and not appearing at the time , were thereupon pronounced rebels , and fled after the other . nor was the general assembly held at edenborough of a better temper then these preachers were , in which the declaration made at the last convention of estates , was stoutly crossed and encountred . the king , with the advice of his estates , had resolved the fact of surprizing his majesties person to be treasonable . but the brethren in the said assembly did not onely authorize and avow the same , but also ( esteeming their own judgement to be the soveraign judgement of the realm ) did ordain all them to be excommunicated that would subscribe unto their opinion . . the king perceiving that there was no other way to deal with these men , then to husband the present opportunity to his best advantage , resolved to proceed against them in such a way , as might disable them from committing the like insolencies for the time to come . the chief incendiaries had been forced to quit the kingdom , or otherwise deserted it of their own accords , the better to escape the punishment which their crimes had merited . the great lords , on whose strength they had most presumed , were either under the like exile in the neighbouring countries , or else so weakned and disanimated , that they durst not stir . so that the king being clearly master of the field , his counsellors in good heart , and generally the lords and commons in good terms of obedience , it was thought fit to call a parliament , and therein to enact such laws , by which the honour of religion , the personal safety of the king , the peace and happiness of the kingdom , and the prosperity of the church , might be made secure . in which parliament it was enacted amongst others things , ( the better to encounter the proceedings of the kirk , and most zealous kirkmen ) that none of his highness subjects in time coming , should presume to take upon them by word or writing , to justifie the late treasonable attempt at ruthen , or to keep in register or store any books approving the same in any sort . and in regard the kirk had so abused his majesties goodness , by which their presbyterial sessions , the general assemblies , and other meetings of the kirk , were rather connived at then allowed ; an act was made to regulate and restrain them for the times ensuing : for by that act it was ordained , that from thenceforth none should presume or take upon them to convocate , convene , or assemble themselves together for holding of councils , conventions , or assemblies ; to treat , consult , or determine in any matters of estate , civil or ecclesiastical , ( excepting the ordinary judgements ) without the kings special commandment . . in the next place , the kings lawful authority in causes ecclesiastical , so often before impugned , was approved and confirmed ; and it was made treason for any man to refuse to answer before the king , though it were concerning any matter which was ecclesiastical . the third estate of parliament ( that is , the bishops ) were restored to the ancient dignity ; and it was made treason for any man , after that time , to procure the innovation or diminution of the power and authority of any of the three estates . and for as much as through the wicked , licentious , publick and private speeches , and untrue calumnies of divers his highness subjects ( i speak the very words of the act ) to the disdain , contempt , and reproach of his majesty , his council and proceedings ; stirring up his highness subjects thereby to misliking , sedition , unquietness ; to cast off their due o●edience to his majesty : therefore it is ordained , that none of his subjects shall presume or take upon them privately or publickly , in sermons , declamations , o● familiar conferences , to utter any false , scandalous , and untrue speeches , to the disdain , reproach , and contempt of his majesty , his council , and proceedings ; or to meddle in the affairs of his highness , under pain of treason . and lastly , an act was pa●s'd for calling in of buchanans history , that master-piece of sedition , intituled , de jure regni apud sootos ; and that most infamous libel , which he called , the detection : by which last acts , his majesty did not onely take care for preventing the like scandalous and seditious practices for the time to come , but satisfied himself by taking some revenge upon them in the times foregoing . . the ministers could not want intelligence of particulars before they were passed into acts. and now or never was the time to bestir themselves , when their dear helena was in such apparent danger to be ravished from them . and first , it was thought necessary to send one of their number to the king , to mediate either for the total dismissing of the bills prepared , or the suspending of them at the least for a longer time ; not doubting , if they gained the last , but that the first would easily follow of it self . on this errand they imploy mr. david lindsay , minister of the church of leith ; a man more moderate then the rest , and therefore more esteemed by the king then any other of that body . and how far he might have prevailed , it is hard to say : but captain iames stewart ( commonly called the earl of arran ) who then governed the affairs of that kingdom , having notice of it , caused him to be arrested , under colour of maintaining intelligence with the fugitive ministers in england ; imprisoned him for one night in edenborough , and sends him the next day to the castle of blackness , where he remained almost a year . upon the news of his commitment , lawson and belcanqual , two of the ministers of edenborough , forsake their church●s , and joyn themselves unto their brethren in england ; first leaving a manifest behind them , in which they published the reasons of their sudden departure . iohn dury , so often before mentioned , had lately been confined at montross ; so that no preacher was now left in edenborough , or the port adjoyning , to intercede for themselves and the kirk in that present exigent . by means whereof the acts were passed without interruption . but when they were to be proclaimed , as the custom is , mr. robert pont , minister of st. cutberts , and one of the senators of the colledge of justice , ( for the good ministers might act in civil matters , though the bishops might not ) took instruments in the hands of a publick notary , and openly protested against those acts , never agreed to by the kirk ; and therefore that neither the kirk , nor any of the kirk-men , were obliged to be obedient to them . which having done , he fled also into england , to the rest of his brethren ; and being proclaimed rebel , lost his place in the sessions . the flying of so many ministers , and the noise they made in england against those acts , encreased a scandalous opinion which themselves had raised , of the kings being inclined to popery : and it began to be so generally believed , that the king found himself under a necessity of rectifying his reputation in the eye of the world , by a publick manifest . in which he certified as well to his good subjects , as to all others whatsoever whom it might concern , as well the just occasion which had moved him to pass those acts , as the great equity and reason which appeared in them . and amongst these occasions , he reckoneth the justifying of the fact at ruthen , by the publick suffrage of the kirk ; melvins declining of the judgement of the king and council ; the fast indicted at the entertainment of the french ambassadors ; their frequent general fasts , proclaimed and kept in all parts of the realm by their authority , without his privity and consent ; the usurping of the ecclesiastical jurisdiction by a certain number of ministers , and unqualified gentlemen , in the presbyteries and assemblies ; the alteration of the laws , and making new ones at their pleasure , which must binde the subject ; the drawing to themselves of all such causes , though properly belonging to the courts of justice , in which was any mixture of scandal : on which account , they forced all those also to submit to the churches censures , who had been accused in those courts , for murther , theft , or any like enormous crimes , though the party either were absolved by the court it self , or pardoned by the king after condemnation . but all this could not stop the mouthes , and much less stay the pens of that waspish sect ; some flying out against the king in their scurrilous libels , bald pamphlets , and defamatory rythmes ; others with no less violence inveighing against him in their pulpits , but most especially in england , where they were out of the kings reach , and consequently might rail on without fear of punishment . by them it was given out , to render the king odious both at home and abroad , that the king endeavoured to extinguish the light of the gospel , and to that end had caused those acts to pass against it : that he had left nothing of the whole ancient form of justice and polity , in the spiritual estate , but a naked shaddow : that popery was immediately to be established , if god and all good men came not in to help them : that for opposing these impieties , they had been forced to flee their country , and sing the lords song in a strange land ; with many other reproachful and calumnious passages of like odious nature . . but loosers may have leave to talk , as the saying is ; and by this barking , they declared sufficiently that they could not bite . i have now brought the presbyterians to their lowest fall ; but we shall see them very shortly in their resurrections . in the mean time it will be seasonable to pass into england , that we may see how things were carried by their brethren there , till we have brought them also to this point of time , and then we shall unite them all together in the course of their story . the end of the fifth book . aerivs redivivvs : or , the history of the presbyterians . lib . vi. containing the beginning , progress and proceedings of the puritan-faction in the realm of england , in reference to their innovations both in doctrines and forms of worship ; their opposition to the church , and the rules thereof ; from the beginning of the reign of king edward vi. , to the fifteenth year of queen elizabeth , anno . . the reformation of the church of england was put into so good a way by king henry the eighth , that it was no hard matter to proceed upon his beginnings . he had once declared himself so much in favour of the church of rome , by writing against martin luther , that he was honored with the title of defensor fidei ( or the defender of the faith ) by pope leo x. which title he afterwards united by act of parliament to the crown of this realm , not many years before his death . but a breach hapning betwixt him and pope clement vii , concerning his desired divorce ; he first prohibits all appeals and other occasions of resort to the see of rome ; procures himself to be acknowledged by the prelates and clergie in their convocation , for supream head on earth of the church of england ; obtained a promise of them in verbo sacerdotii ( which was then equal to an oath ) neither to make , promulge nor execute any ecclesiastical constitutions , but as they should be authorized thereunto by his letters-patents ; and then proceed● unto an act for extinguishing the usurped authority of the bishop of rome . but knowing what a strong party the pope had in england , by reason of that huge multitudes of monks and fryers which depended on him , he first dissolves all monasteries and religious houses which were not able to dispend three hundred marks of yearly rent ; and after draws in all the rest upon surrendries , resignations , or some other practices . and having brought the work so far , he caused the bible to be published in the english tongue ; indulged the private reading of it to all persons of quality , and to such others also as were of known judgement and discretion ; commanded the epistles and gospels , the lords prayer , the creed , and the ten commandment , to be rehearsed openly to the people on every sunday and holy day in the english tongue ; and ordered the letany also to be read in english upon wednesdays and fridays . he had caused moreover many rich shrines and images to be defaced , such as had most notoriously been abused by oblations , pilgrimages , and other the like acts of idolatrous worship ; and was upon the point also to abolish the mass it self , concerning which he had some secret communication with the french ambassador , if fox speak him rightly . . but what he did not live to do , and perhaps never would have done , had he lived much longer , was brought to pass in the next reign of king edward vi. in the beginning whereof , by the authority of the lord protector , the diligence of archbishop cranmer , and the endeavours of many other learned and religious men , a book of homilies was set out to instruct the people ; injunctions published for the removing of all images formerly abused to superstition , or false and counterfeit in themselves . a statute past in parliament for receiving the sacrament in both kinds , and order given to the archbishop of canterbury , and some other prelates , to draw a form for the administration of it accordingly , to the honor of god , and the most edification of all good people . the news whereof no sooner came unto geneva , but calvin must put in for a share ; and forthwith writes his letters to archbishop cranmer , in which he offereth his assistance to promote the service , if he thought it necessary . but neither cranmer , kidley , nor any of the rest of the english bishops , could see any such necessity of it , but that they might be able to do well without him . they knew the temper of the man , how busie and pragmatical he had been in all those places in which he had been suffered to intermeddle ; that in some points of christian doctrine he differed from the general current of the ancient fathers ; and had devised such a way of ecclesiastical polity , as was destructive in it self to the sacred hierarchy , and never had been heard of in all antiquity . but because they would give him no offence , it was resolved to carry on the work by none but english hands , till they had perfected the composing of the publick liturgie , with all the rites and ceremonies in the same contained . and that being done , it was conceived not to be improper , if they made use of certain learned men of the protestant churches for reading the divinity-lectures , and moderating disputations in both universities ; to the end that the younger students might be trained up in sound orthodox doctrine . on which account they invited martin bucer and peter martyr , two men of eminent parts and learning , to come over to them ; the one of which they disposed in oxon , and the other at cambridge . this might have troubled calvin more then his own repulse , but that he thought himself sufficiently assured of peter martyr , who by reason of his long living amongst the switzers , and his nea● neighborhood to geneva , might possibly be governed by his directions . but because bucer had no such dependance on him , and had withal been very much conversant in the lutheran churches , keeping himself in all his reformations in a moderate course ; he practiseth to gain him also , or at least to put him into such a way as might come nearest to his own . upon which grounds he posts away his letters to him , congratulates his invitation into england ; but above all , adviseth him to have a care that he endeavoured not there , as in other places , either to be the author or approver of such moderate counsels , by which the parties might be brought to a reconcilement . . for the satisfaction of these strangers , but the last especially , the liturgie is translated into latine by alexander alesius , a right learned scot. a copy of whose translation , or the sum thereof , being sent to calvin , administred no small matter of offence unto him ; not so much because any thing in it could be judged offen●ive , but because it so much differed from those of his own conception . the people of england had received it as an heavenly treasure sent down by gods great mercy to them ; all moderate men beyond the seas , applauded the felicity of the church of england , in fashioning such an excellent form of gods publick worship ; and by the act of parliament which confirmed the same , it was declared to have been done by the special aid of the holy ghost . but calvin was resolved to think otherwise of it , declaring his dislike thereof in a long letter written to the lord protector : in which he excepteth more particularly against commemoration of the dead ( which he acknowledgeth notwithstanding to be very ancient ; ) as also against chrism , or oyl in baptism , and the form of visiting the sick ; and then adviseth , that as well these , as all the rest of the rites and ceremonies , be cut off at once . and that this grave advice might not prove unwelcome , he gives us such a rule or reason , as afterwards raised more trouble to the church of england then his bare advice . his rule is this , that in carrying on the work of a reformation , there is not any thing to be exacted , which is not warranted and required by the word of god : that in such cases there is no rule left for worldly wisdom ▪ for moderation and compliance ; but all things to be ordered as they are directed by his will revealed . what use his followers made of their masters rule , in crying down the rites and ceremonies of this church ( as superstitiou● , antichristian , and what else they pleased ) because not found expresly and particularly in the holy scriptures , we shall see hereafter . in the mean time , we must behold him in his applications to the king and council , his tampering with archbishop canmer , his practising on men of all conditions to encrease his party ▪ for finding little benefit to redound unto him by his letter to the lord protector , he sets upon the king himself ; and tells him plainly , that there were many things amiss which required reformation . in his letters unto the king and council , as he writes to bullinger , he had excited them to proceed in the good work which they had begun ; that is to say , that they should so proceed as he had directed . with cranmer he is more particular , and tells him in plain terms , that in the liturgie of this church , as then it stood , there remained a whole mass of popery , which did not onely blemish , but destroy gods publick worship . but fearing he might not edifie with the godly king , assisted by so wise a council , and such learned prelates , he hath his emissaries in the court , and amongst the clergie ; his agents in the city and countrey , his intelligencers ( one monsieur nicholas amongst the rest ) in the university . all of them active and industrious to advance his purposes ; but none more mischievously practical then iohn alasco , a polonian born , but a profest calvian both in doctrine and forms of worship ; who coming out of poland with a mixed congregation , under pretence of being forced to fly their countrey for professing the reformed religion , were gratified with the church of augustine-fryers in london for their publick use ; and therein suffered to enjoy their own way , both in worship and government , though in both exceeding different from the rules of this church . in many churches of this realm the altars were left standing as in former times , and in the rest the holy table was placed altar-wi●e , at the east-end of the quire. but by his party in the court , he procures an order from the lords of the council , for causing the said table to be removed , and to be placed in the middle of the church or chancel , like a common table . it was the usage of this church to give the holy sacrament unto none but such as kneeled at the participation , according to the pious order of the primitive times . but iohn alasco coming out of poland , where the arrians ( who deny the divinity of christ our saviour ) had introduced the use of ●itting , brought that irreverend custom into england with him . and not content with giving scandal to this church by the use thereof in his own congreg●tion , he publisheth a pamphlet in defence of that irreverend and sawey gesture , because most proper for a supper . the liturgie had appointed several offices for many of the festivals observed in the most regular times of christianity : some of the clergy in the convocation must be set on work to question the conveniencie , if not the lawfulness of those observations , considering that all days are alike , and therefore to be equally regarded in a church reformed . and some there were which raised a scruple touching the words which were prescribed to be used in the delivery of the bread and wine to the congregation . . not to proceed to more particulars , let it suffice that these emissaries did so ply their work , by the continual solliciting of the king , the council , and the convocation , that at the last the book was brought to a review . the product or result whereof was the second liturgie , confirmed in parliament anno , edw. . by the tenour of which act it may appear , first , that there was nothing contained in the said book , but what was agreeable to the word of god , and the primitive church , very comfortable to all good people desiring to live in christian conversation , and most profitable to the estate of this realm . and secondly , that such doubts as had been raised in the use and exercise thereof , proceeded rather from the curiosity of the minister and mistakers , then of any other worthy cause . and thereupon we may conclude , that the first liturgie was discontinued , and the second superinduced upon it after this review , to give satisfaction unto calvins cavils , the curiosities of some , and the mistakes of others of his friends and followers . but yet this would nor serve the turn ; they must have all things modelled by the form of geneva , or else no quiet to be had : which since they could not gain in england , in the reign of king edward ( who did not long out-live the setling of the second liturgie ) they are resolved more eagerly to pursue the project in a fo●reign country , during their exile and affliction in the reign of queen mary . such of the english as retired to embden , strasburg , basil , or any other of the free and imperial cities , observed no form of worship in their publick meetings , but this second liturgie . in contrary whereof , such as approved not of that liturgy when they were in england , united themselves into a church or congregation in the city of frankfort , where they set up a mixt form of their own devising , but such as carried some resemblance to the book of england . whittingham was the first who took upon himself the charge of this congregation ; which after he resigned to knox , as the fitter man to carry on the work intended , who having retired to geneva on the death of king edward , and from thence published some tedious pamphlets against the regiment of women , and otherwise defamatory of the emperour and the queen of england , was grown exceeding dear to calvin and the rest of that consistory . by his indeavours , and forwardness of too many of the congregation , that little which was used of the english liturgie was quite laid aside , and all things brought more near the order which be found at geneva ; though so much differing from that also , as to intitle knox for the author of it . . the noise of this great innovation brings gryndal and chambers from the church of strasburg to set matters right . by whom it was purposed , that the substance of the english book being still retained , there might be a forbearance of some ceremonies and offices in it . but knox and whittingham were as much bent against the substance of the book , as against any of the circumstantials and extrinsecals which belonged unto it . so that no good effect following on this interposition , the agents of the church of strasburg return back to their brethren , who by their letters of the of december expostulate in vain about it . to put an end to these disputes , no better way could be devised by knox and whittingham , then to require the countenance of calvin , which they thought would carry it . to him they send an abstract of the book of england , that by his positive and determinate sentence ( which they presumed would be in favour of his own ) it might stand or fall . and he returns this answer to them , a that in the book of england , as by them described , he had observed many tolerable fooleries ; that though there was no manifest impiety , yet it wanted much of that purity which was to be desired in it ; and that it contained many relicts of the dregs of popery : and finally , that though it was lawful to begin with such beggerly rudiments , yet it behooved the learned , godly and grave ministers of christ , to set forth something more refin●d from filth and rustiness . which letter see at large in the first book of this history , number . this answer so prevailed upon all his followers , that they who sometimes had approved , did now as much dislike the english liturgie ; and those who at first had conceived a dislike thereof , did afterwards grow into an open detestation of it . in which condition of affairs , dr. richard cox , dr. horne , and others of great note and quality , put themselves also into frankfort , where they found all things contrary to their expectation . cox had been almoner to king edward vi , chancellor of the university of oxon , dean of westminster , one that had a chief hand in composing the english liturgie ; which made him very impatient of such innovations , amounting to no less then a total rejection of it , as he found amongst them . by his authority and appointment , the english litany is first read , and afterwards the whole book reduced into use and practice . against which when knox began to rail in a publick sermon , ( according to his wonted custom ) he is accused by cox to the senate of frankfort for his defamatory writings against the emperour and the queen of england . upon the news whereof , knox forsakes the town , retires himself unto his sanctuary at geneva , and thither he is followed by a great part of his congregation , who made foul work in england at their coming home . . but this about the liturgy , though it was the greatest , was not the onely quarrel which was raised by the zuinglian or calvinian zealors . the church prescribed the use of surplices in all sacred offices , and coapes in the officiating at the holy altar . it prescribed also a distinct habit in the clergy from the rest of the people ; roche●s and chimeres for the bishops ; gowns , tippets , and canonical coats for the rest of the clergy ; the square cap for all . their opposition in the use of the surplice , much confirmed and countenanced , as well by the writings , as the practice of peter martyr ; who kept a constant intercourse with calvin at his being here . for in his writings he declared to a friend of his , ( who required his judgement in the case ) that such vestments being in themselves indifferent , could make no man godly or ungodly , either by forbearance or the use thereof ; but that ▪ he thought it more expedient to the good of the church , that they and all others of that kinde should be taken away , when the next convenient opportunity should present it self . which judgement as he grounds upon calvin's rule , that nothing should be acted in a reformation which is not warranted expresly by the word of god ; so he adds this to it of his own , that where there is so much contending for these outward matters , there is but little care of the true religion . and he assures us of himself ( in point of practice ) that though he were a canon of christ-church , and diligent enough in attending divine service as the others did , yet he could never be perswaded to use that vestment ; which must needs animate all the rest of the genevians to forbear it also . the like was done by iohn alasco , in crying down the regular habit of the clergie before describ'd . in which prevailing little by his own authority , he writes to m. bucer to declare against it ; and for the same was most severely reprehended by that moderate and learned man , and all his cavils and objections very solidly answered . which being sent unto him in the way of a letter , was afterwards printed and dispersed , for keeping down that opposite humour , which began then to over-swell the banks , and threatned to bear all before it . but that which made the greatest noise , was the carriage of mr. iohn hooper , lord elect of gloucester , who having lived amongst the switzers in the time of king henry , did rather choose to be denied his consecration , then to receive it in that habit which belonged to his order . at first the earl of warwick ( who after was duke of northumberland ) interceded for him , and afterwards drew in the king to make one in the business . but cranmer , ridley , and the rest of the bishops who were most concerned , craved leave not to obey his majestie against his laws ; and in the end prevailed so far , that hooper for his contumacy was committed prisoner ; and from the prison writes his letters to martin bucer and peter martyr , for their opinion in the case . from the last of which , who had declared himself no friend to the english ceremonies , he might presume of some encouragement ; the rather , in regard that calvin had appeared on his behalf , who must needs have a hand in this quarrel also . for understanding how things went , he writes unto the duke of sommerset to attone the difference , not by perswading hooper to conform himself to the received orders of the church , but to lend the man a helping hand , by which he might be able to hold out against all authority . . but hooper being deserted by the earl of warwick , and not daring to relie altogether upon calvins credit , which was unable to support him , submits at last unto the pleasure of his metropolitan , and the rules of the church . so that in fine the business was thus compromised ; that is to say , that he should receive his consecration attired in his episcopal robes : that he should be dispensed withal from wearing them at ordinary times as his daily habits ; but that he should be bound to use them whensoever he preached before the king in his own cathedral , or any other place of like publick nature . according to which agreement , being appointed to preach before the king , he shewed himself apparelled in his bishops robes ; viz. a long scarlet chimere reaching down to the ground for his upper garment ( changed in queen elizabeths time to one of black sattin ) and under that a white linen rochet , with a square cap upon his head . this fox reproacheth by the name of a popish attire , and makes it to be a great cause of shame and contumelie to that godly man. but notwithstanding the submission of this reverend prelate , too many of the inferior clergie were not found so tractable in their conformity to the cap and tippet , the gown , and the canonical coat ; the wearing whereof was required of them , whensoever they appeared in publick : being decryed also by alasco and the rest of the zuinglians or galvinians , as a superstitions and popish attire , altogether as unfit for ministers of the holy gospel , as the chimere and rochet were for those who claimed to be the successors of the lords apostles . so tyms replied unto bishop gardiner , when being asked whether a coat , with stockins of divers colours , were a fit apparel for a deacon : he sawcily made answer , that his vesture did not so much vary from a deacons , as his lordships did from that of an apostle . which passage , as well concerning the debates about the liturgie , as about the vestments , i have here abbreviated , leaving the reader for his further satisfaction to the history of the reformation not long since published , in which they are laid down at large in their times and places . . nor did they work less trouble to the church in those early days , by their endeavouring to advance some zuinglian doctrines , by which the blame of all mens sins was either charged upon gods will , or his divine decree of predestination . these men are called in bishop hooper's preface to the ten commandments , by the name of gospellers , for making their new doctrines such a necessary part of our saviours gospel , as if men could not possibly be saved without it . these doctrines they began to propagate in the reign of king edward ; but never were so busie at it , as when they lived at geneva , or came newly thence . for first , knox publisheth a book against an adversary of gods predestination ; wherein it is declared , that whatsoever the ethnicks and ignorant did attribute to fortune , by christians is to be assigned to gods heavenly providence : that we ought to judge nothing to come of fortune , but that all cometh by the determinate counsel of god : and finally , that it would be displeasing unto god , if we esteem any thing to proceed from any other ; and that we do not onely behold him as the principal cause of all things , but also the author , appointing all things to one or the other by his onely counsel . after , came out a book first written in french , and a●terwards by some of them translated into english , which they called , a brief declaration of the table of predestination : in which is put down for a principal aphorism , that in like manner as god hath appointed the end , it is necessary that he should appoint the causes leading to the same end ; but more particularly , that by virtue of gods will all things are done , yea , even those things which are evil and execrable . . at the same time came out another of their books , pretended to be writ against a privy papist , as the title tells us ; wherein is maintained more agreeably to calvins doctrine , that all evil springeth of gods ordinance , and that gods predestination was the cause of adams fall , and of all wickedness . and in a fourth book published by robert cowley , who afterwards was rector of the church of s. giles near cripplegate , intituled , the confutation of thirteen articles ; it is said expresly , that adam being so perfect a creature that there was in him no lust to sin , and yet so weak , that of himself he was not able to resist the assault of the subtile serpent ; that therefore there can be no remedy , but that the onely cause of his fall must needs be the predestination of god. in which book it is also said , that the most wicked persons that have been , were of god appointed to be wicked even as they were : that if god do predestinate a man to do things rashly , and without any deliberation , he shall not deliberate at all , but run headlong upon it be it good or evil : and in a word , that we are compelled by gods predestination to do those things for which we are damned . by which defenders of the absolute decree of reprobation , as god is made to be author of sin , either in plain terms , or undeniable consequence ; so from the same men , and the genevian pamphlets by them dispersed , our english calvinists have borrowed all their grounds and principles on which they build the absolute and irrespective decree of predestination , contrary to the doctrines publickly maintained and taught in the church of england in the time of king edward , and afterwards more clearly explicated under queen elizabeth . . such was the posture of affairs at queen elizabeths first coming to the crown of england , when to the points before disputed both at home and abroad , was raised another of more weight and consequence then all the rest ; and such , as ( if it could be gained ) would bring on the other . such as had lived in exile amongst the zwitzers , or followed knox at his return unto geneva , became exceedingly enamored of calvins platform ; by which they found so much authority ascribed unto the ministers in the several churches , as might make them absolute and independant , without being called to an account by king or bishop . this discipline they purposed to promote at their coming home ; and to that end , leaving some few behind them to attend the finishing of the bible with the genevian notes upon it , which was then in the press , the rest return a main for england to pursue the project . but cox had done their errand before they came ; and she had heard so much from others of their carriage at frankfort , and their untractableness in point of decency and comely order in the reign of her brother , as might sufficiently forewarn her not to hearken to them . besides , she was not to be told with what reproaches calvin had reviled her sister , nor how she had been persecuted by his followers in the time of her reign ; some of them railing at her person in their scandalous pamphlets ; some practising by false , but dangerous allusions , to subvert her government ; and others openly praying to god , that he would either turn her heart , or put an end to her days . and of these men she was to give her self no hope , but that they would proceed with her in the self-same manner , whensoever any thing should be done ( how necessary and just soever ) which might cross their humours . the consideration whereof was of such prevalency with those of her council , who were then deliberating about the altering of religion , that amongst other remedies which were wisely thought of to prevent such dangers as probably might ensue upon it , it was resolved to have an eye upon these men , who were so hot in the pursuit of their flattering hopes , that out of a desire of innovation ( as my author tells me ) they were busied at that very time in setting up a new form of ecclesiastical polity , and therefore were to be supprest with all care and diligence before they grew unto a head . . but they were men of harder metal then to be broken at the first blow which was offered at them . queen maries death being certified to those of geneva , they presently dispatched their letters to their brethren at frankfort and arrow ; to which letters of theirs , an answer is returned from frankfort on the third , from arrow on the of ianuary : and thereupon it is resolved to prepare for england , before their party was so sunk , that it could not without much difficulty be buoyed up again . some of their party which remained all the time in england , being impatient of delay , and chusing rather to anticipate then expect authority , had set themselves on work in defacing images , demolishing the altars ; and might have made foul work , if not stopped in time . others began as hastily to preach the protestant doctrine , in private houses first , and afterwards as opportunity was offered , in the open churches : great multitudes of people resorting to them without rule or order . to give a check to whose forwardness , the queen sets out her proclamation in the end of december ; but which she gave command , that no innovation should be made in the state of religion , and that all persons should conform themselves for the present to the practices of her majesties chappel , till it was otherwise appointed . another proclamation was also issued , by which all preaching was prohibited , but by such onely as were licensed by her authority ; which was not like to countenance any men of such turbulent spirits . the news whereof much hastned the return of those zealous brethren , who knew they might have better fishing in a troubled water , then in a quiet and composed . calvin makes use also of the opportunity , directs his letters to the queen and mr. secretary cecil , in hope that nothing should be done but by his advice . the contrary whereof gave matter of cold comfort both to him and them , when they were given to understand , that the liturgie had been revised and agreed upon : that it was made more passable then before with the roman catholicks ; and that not any of their number was permitted to act any thing in it , except whitehead onely , who was but half theirs neither , and perhaps not that . all they could do in that conjuncture , was to find fault with the translation of the bible which was then in use , in hope that their genevian edition of it might be entertained ; and to except against the paucity of fit men to serve the church , and fill the vacant places of it , on the like hopes that they themselves might be preferred to supply the same . . and it is possible enough , that either by the mediation of calvin , or by the intercession of peter martyr ( who wrote unto the queen at the same time also ) the memory of their former errors might have been obliterated ; if knox had not pulled more back with one hand , then calvin , martyr and the rest could advance with both . for in a letter of his to sir william cecil , dated april the , , he first upbraids him with consenting to the suppressing of christs true evangel , to the erecting of idolatry , and to the shedding of the blood of gods most dear children , during the reign of mischievous mary , that professed enemy of god , as he plainly calls her . then he proceeds to justifie his treasonable and seditious book against the regiment of women . of the truth whereof he positively affirmeth that he no more doubteth , then that he doubted that was the voyce of god which pronounced this sentence upon that sex , that in dolour they should bear their children . next he declares in reference to the person of queen elizabeth , that he could willingly acknowledge her to be raised by god , for the manifestation of his glory , although not nature onely , but gods own ordinance did oppugn such regiment . and thereupon he doth infer , that if queen elizabeth would confess , that the extraordinary dispensations of gods great mercy did make that lawful in her , which both nature and gods laws did deny in all women besides , none in england should be more ready to maintain her lawful authority then himself . but on the other side he pronounceth this sentence on her , that if she built her title upon custom , laws and ordinances of men , such foolish presumption would grievously offend gods supreme majestie , and that her ingratitude in that kind should not long lack punishment . to the same purpose he writes also to the queen herself , reproaching her withal , that for fear of her life she had declined from god , bowed to idolatry , and gone to mass , during the persecution of gods saints in the time of her sister . in both his letters he complains of some ill offices which had been done him , by means whereof he was denyed the liberty of preaching in england : and in both letters he endeavoured to excuse his flock of late assembled in the most godly reformed church and city of geneva , from being guilty of any offence by his publishing of the book ; the blame whereof he wholly takes upon himself . but this was not the way to deal with queens and their privy counsellors ; and did effect so little in relation to himself and his flock , that he caused a more watchfull eye to be kept upon them , then possibly might have been otherwise , had he scribled less . . yet such was the necessity which the church was under , that it was hardly possible to supply all the vacant places in it , but by admitting some of the genevian zealots to the publick ministery . the realm had been extreamly visited in the year foregoing with a dangerous and contagious sickness , which took away almost half the bishops , and occasioned such mortality amongst the rest of the clergy , that a great part of the parochial churches were without incumbents . the rest of the bishops , twelve deans , as many archdeacons , fifteen masters of colledges and halls , fifty prebendaries of cathedral churches , and about eighty beneficed-men were deprived at once , for refusing to sub●●●● to the queens supremacy . for the filling of which vacant places though as much care was taken as could be imagined to stock the church with moderate and conformable men , yet many ●ast amongst the rest , who either had not hitherto discovered their dis-affections , or were connived at in regard of their parts and learning . private opinions not regarded , nothing was more considered in them then their zeal against popery , and their abilities in divine and humane studies to make good that zeal . on which account we find the queens-professor in oxford to pass amongst the non-conformists , though somewhat more moderate then the rest ; and cartwright the lady margarets in cambridge , to prove an unextinguished fire-brand to the church of england ; wittingham the chief ring-leader of the frankfort-schismaticks , preferred unto the deanry of durham , from thence encouraging knox and goodman in setting up presbyterie and sedition in the kirk of scotland . sampson advanced unto the deanry of christ-church , and not long after turn'd out again for an incorrigible non-conformist . hardiman , one of the first twelve prebends of westminster , deprived soon after , for throwing down the altar , and defacing the vestments of the church . and if so many of them were advanced to places of note and eminence , there is no question to be made , but that some numbers of them were admitted unto countrey-cures ; by means whereof , they had as great an opportunity as they could desire , not onely to dispute their genevian doctrines , but to prepare the people committed to them for receiving of such innovations both in worship and government , as were resolved in time convenient to be put upon them . . for a preparative whereunto , they brought along with them the genevian bible , with their notes upon it , together with davids psalms in english metre ; that by the one they might effect an innovation in the points of doctrine , and by the other bring this church more neer to the rules of geneva in some chief acts of publick worship . for to omit the incongruities of the translation , which king iames judged to be the worst that he had ever seen in the english tongue , the notes upon the same in many places savour of sedition , and in some of faction , destructive of the persons and powers of kings , and of all civil intercourse and humane society . that learned king hath told us in the conference at hampton-court , that the notes on the genevian bible were partial , untrue , seditious , and savouring too much of dangerous and trayterous conceits . for proof whereof he instanced in the note of exod. . v. . where they allow of disobedience unto kings and soveraign princes : and secondly , in that on chron. . , . where asa is taxed for not putting his mother to death , but deposing her onely from the regency which before she executed . of which last note the scotish presbyterians made especial use , not onely in deposing mary their lawful queen , but prosecuting her openly and under-hand till they had took away her life . and to this too he might have added that on matth. . . where it is said , that promise ought not be kept where gods honor and preaching of his truth is hindred , or else it ought not to be broken . which opens a wide gap to the breach of all oaths , covenants , contracts and agreements , not onely between man and man , but between kings and their subjects . for what man can be safe , or king secure ; what promise can oblige , or what contract bind ; or what oath tye a man to his faith and duty , if on pretence of gods honor , or the propagating of his truth , he may lawfully break it ? and yet this doctrine passed so currantly amongst the french , that it was positively affirmed by eusebius philadelphus , whosoever he was , that queen elizabeth was no more bound to keep the league which she had made and sworn with charles ix , ( because forsooth the preaching of the gospel might be hindred by it ) then herod was obliged to keep the oath which he had sworn to the dancing-harlot . follow them to rev. . and they will tell us in their notes upon that chapter , that by the locusts which came out of the smoak , are meant false teachers , hereticks , and worldly subtile prelates , with monks , fryers , cardinals , patriarchs , archbishops , bishops , doctors , batchelors and masters . to which though they subjoyn these words , viz. which forsake christ to maintain false doctrine ; yet lays it a disgrace on all archbishops and bishops , and on all such as take academical degrees , by bringing them under the name of locusts , and joyning them with monks and friers , whom they beheld no otherwise then as limbs of antichrist . which being the design of their annotations , agreeable to calvins doctrine in reference to civil & ecclesiastical government , there is no doubt but that they come up roundly to him in reference to predestination , and the points appendant : for which i shall refer the reader to the notes themselves ; observing onely in this place , that they exclude christ and all his sufferings from being any way considerable in mans election , which they found onely on the absolute will and pleasure of almighty god , but are content to make him an inferiour cause ( and onely an inferiour cause ) of a mans salvation : for which consult them on rom . . . now with this bible , and these notes , which proved so advantagious to them in their main projectments , they also brought in davids psalms in english metre , of which they served themselves to some tune in the time succeeding . which device being first taken up by clement marot , and continued afterwards by beza , as before is said , was followed here in england by thomas sternhold in the reign of king edward , and afterwards by iohn hopkins and some others , who had retired unto geneva in the time of queen mary . being there finished , and printed at the end of their bibles , they were first recommended to the use of private families ; next brought into the church for an entertainment before the beginning of the morning and evening service : and finally , published by themselves , or at the end of the psalter , with this declaration , that they were set forth and allowed to be sung in all churches before and after morning and evening prayer , as also before and after sermons . but first , no such allowance can be found as is there pretended , nor could be found when this allowance was disputed in the high commission , by such as have been most industrious and concerned in the search thereof . and then whereas it is pretended that the said psalms should be sung before and after morning and evening prayer , as also before and after sermons ( which shews they were not to be intermingled with the publick liturgie ) in very little time they prevailed so far in most parish-churches , as to thrust out the te deum , and the benedicite , the benedictus , the magnificat , and the nunc dimittis quite out of the church . and thirdly , by the practices and endeavours of the puritan party ( who had an eye upon the usage of geneva ) they came to be esteemed the most divine part of gods publick service ; the reading psalms , together with the first and second lessons , being heard in many places with a covered head ; but all men sitting bare-headed when the psalm is sung . and to that end , the parish-clerk must be taught to call upon the people to sing it to the praise and glory god ; no such preparatory exhortation being used at the naming of the chapters or the daily psalms . . by these preparatives they hoped in time to bring in the whole body of calvinism , as well in reference to government , and forms of worship , as to points of doctrine . but then they were to stay their time , and not to shew too much at once of the main designe , but rather to divert on some other counsels . the liturgy was so well fortified by the law , and the bishops so setled in their jurisdictions , that it had been a madness to attempt on either , till they should finde themselves increased both in power and number , and that they had some friend in court not onely to excuse , but defend their actions . in which respect , nothing seemed more expedient to them , then to revive the quarrels of king edwards time about caps and tippets , and other vestments of the clergy which had not the like countenance from the laws of the land. in which as they assured themselves of all help from the hands of peter martyr , so they despaired not of obtaining the like from calvin and beza , whensoever it should be required . but as one wave thrusts another forwards , so this dispute brings in some others , in which the judgement of peter martyr was demanded also ; that is to say , concerning the episcopal habit , the patrimony of the church , the manner of proceedings to be held against papists , the perambulation used in the rogation-week ; with many other points of the like condition . which quarrels they pursued for five years together , till the setling of that business by the book of advertisements , anno . they also had begun to raise their thoughts unto higher matters then caps and tippets : in order whereunto , some of them take upon them in their private parishes , to ordain set fasts ; and others , to neglect the observation of the annual festivals which were appointed by the church ; some to remove the holy table from the place of the altar , and to transpose it to the middle of the quire or chancel , that it might serve the more conveniently for the posture of sitting ; and others , by the help of some silly ordinaries , to impose books of forreign doctrine on their several parishes ; that by such doctrine they might countenance their actings in the other particulars . all which , with many other innovations of the like condition , were presently took notice of by the bishops , and the rest of the queens commissioners ; and remedies provided for them in a book of orders , published in the year ; or the advertisements before mentioned , about four years after . such as proceeded in their oppositions after these advertisements , had the name of puritans ; as men that did profess a greater purity in the worship of god , a greater detestation of the ceremonies and corruptions of the church of rome , then the rest of their brethren : under which name were comprehended , not onely those which hitherto had opposed the churches vestments , but also such as afterwards endeavoured to destroy the liturgy , and subvert the goverment . . in all this time they could obtain no countenance from the hands of this state , though it was once endeavoured for them by the earl of leicester ( whom they had gained to their patron . ) but it was onely to make use of them as a counterpoise to the popish party , at such time as the marriage was in agitation between the lord henry stewart and the queen of scots , if any thing should be attempted by them to disturb the kingdom ; the fears whereof , as they were onely taken up upon politick ends , so the intended favours to the opposite faction vanished also wi●h them . but on the contrary , we finde the state severe enough against their proceedings , even to the deprivation of dr. thomas sampson , dean of christ-church . to which dignity he had been unhappily preferred in the first year of the queen ; and being looked upon as head of this faction , was worthily deprived thereof by the queens commissioners . they found by this severity what they were to trust to , if any thing were practised by them against the liturgy , the doctrine of the church , or the publick government . it cannot be denyed , but goodman , gilbie , whittingham , and the rest of the genevian conventicle , were very much grieved , at their return , that they could not bear the like sway here in their several consistories , as did calvin and beza at geneva ; so that they not onely repined and grudged at the reformation which was made in this church , because not fitted to their fancies , and to calvins plat-form ; but have laboured to sow those seeds of heterodoxy and disobedience , which afterwards brought forth those troubles and disorders which ensued upon it . but being too wise to put their own fingers in the fire , they presently fell upon a course which was sure to speed , without producing any danger to themselues or their party . they could not but remember those many advantages which iohn alasco and his church of strangers afforded to the zuinglian gospellers , in the time of king edward ; and they despaired not of the like , nor of greater neither , if a french church were setled upon calvin's principles in some part of london . . for the advancement of this project , calvin directs his letters unto bishop grindal , newly preferred unto that see , that by his countenance or connivance , such of the french nation as for their conscience had been forced to flee into england , might be permitted the free exercise of their religion : whose leave being easily obtained , for the great reverence which he bares to the name of calvin , they made the like use of some friends which they had in the court. by whose sollicitation they procured the church of st. anthony , not far from merchant-taylors-hall , then being of no present use for religious offices , to be assigned unto the french , with liberty to erect the genevian discipline , for ordering the affairs of their congregation , and to set up a form of prayer which had no manner of conformity with the english liturgy . which what else was it in effect , but a plain giving up of the cause at the first demand , which afterwards was contended for with such opposition ? what else but a foundation to that following anarchy which was designed to be obtruded on the civil government ? for certainly , the tolerating of presbytery in a church founded and established by the rules of episcopacie , could end in nothing but the advancing of a commonwealth in the midst of a monarchy . calvin perceived this well enough , and thereupon gave grindal thanks for his favour in it , of whom they after served themselves upon all occasions ; a dutch-church being after setled on the same foundation in the augustine fryars , where iohn alasco held his congregation in the reign of king edward . the inconveniences whereof were not seen at the first ; and when they were perceived , were not easily remedied . for the obtaining of which ends , there was no man more like to serve them with the queen , then sir francis knollis ; who having married a daughter of the lord cary of hunsdon , the queens cosin-german , was made comptroller of the houshold , continuing in good credit and authority with her upon that account . and being also one of those who had retired from frankfort to geneva in the time of the schism , did there contract a great acquaintance with calvin , beza , and the rest of the consistorians , whose cause he managed at the court upon all occasions ; though afterwards he gave place to the earl of leicester , as their principal agent . . but the genevians will finde work enough to imploy them both ; and having gained their ends , will put on for more . the isles of guernsey and iarsey , the onely remainder of the crown of england in the dukedom of normandy , had entertained the reformation in the reign of king edward ; by whose command the publick liturgy had been turned into french , that it might serve them in those islands for their edifications . but the reformed religion being suppressed in the time of queen mary , revived again immediately after her decease , by the diligence of such french ministers as had resorted thither for protection in the day of their troubles . in former times these islands belonged unto the jurisdiction of the bishop of constance , who had in each of them a subordinate officer , mixt of a chancellor and arch● deacon , for the dispatch of all such business as concerned the church : which officers intituled by the name of deans , had a particular revenue in tythes and corn allotted to them , besides the perquisites of their courts , and the best benefices in the islands . but these french ministers desiring to have all things modelled by the rules of calvin , endeavoured by all the friends they could to advance his discipline ; to which they were incouraged by the brothers here , and the governors there . the governours in each island advanced the project , out of a covetous intent to inrich themselves by the spoil of the deanries ; the brethren have hereupon a hope to gain ground by little and little , for the erecting of the same in most parts of england . and in pursuance of this plot , both islands joyn in confederacy to petition the queen for an allowance of this discipline , anno . in the year next following , the signiour de st. owen and monsieur de soulemount were delegated to the court to sollicite in it ; where they received a gratious answer , and full of hopes returned to their several homes . in the mean time , the queen being strongly perswaded that this designe would much advance the reformation in those islands , was contented to give way unto it , in the towns of st. peters port and st. hillaries only , but no further . to which purpose there were letters decretory from the council , directed to the bayliff , the iurates , and others of each island ; subscribed by bacon lord keeper of the great seal ; the marquess of northampton ; the earl of leicester ; the lord clynton , afterwards earl of lincolne ; rogers , knollis and cecil . the tenour of which letter in relation to the isle of iarsey , was this that followeth . . after our very hearty commendations unto you ; where the queens most excellent majesty understandeth , that the isles of guernsey and jarsey have anciently depended on the diocess of constance , and that there be certain churches in the same diocess well reformed , agreeable throughout in the doctrine as is set forth in this realm ; knowing therewith , that they have a minister , which ever since his arrival in jarsey hath used the like order of preaching and administration , as in the said reformed churches , or as it is used in the french church of london : her majesty , for divers respects and considerations moving her highness , is well pleased to admit the same order of preaching and administration to be continued at st. hillaries , as hath been hitherto accustomed by the said minister . provided always , that the residue of the parishes in the said isle , shall diligently put aside all superstitions used in the said diocess ; and so continue there the order of service ordained within this realm , with the injunctions necessary for that purpose . wherein you may not fail diligently to give your aids and assistance , as best may serve for the advancement of gods glory . and so farewel . from richmond the of august , anno . . where note , that the same letter , the names onely of the places being changed , and subscribed by the same men , was sent also unto those of guernsey , for the permission of the said discipline in the port of st. peters . in which , though there be no express mention of allowing their discipline , but onely of their form of prayer a●d administration of sacraments ; yet they presumed so far on the general words , as to put it presently in practice . in prosecution of which counsels , the ministers and elders of both churches held their first synod in the isle of guernsey , on the of september , anno , where they concluded to advance it by degrees in all the rest of the parishes , as opportunity should serve , and the condition of affairs permit : to the great joy , no question , of their great friends in england , who could not but congratulate their own good fortune in these fair beginnings . . at home they found not such success as they did abroad ; not a few of them being deprived of their benefices , and other preferments in the church , for their inconformity , exprest in their refusing to officiate by the publick liturgy , or not submitting to the directions of their ordinaries in some outward matters , as caps and surplices , and the like . the news of which severity flies to france and scotland ; occasioning beza in the one , and knox and his comrades in the other , to interpose themselves in behalf of their brethren . with what authority beza acted in it , we shall see anon . and we may now take notice , that in knoxes letter , sent from the general assembly of the kirk of scotland , the vestments in dispute are not onely called trifles and rags of rome , but are discountenanced and decryed , for being such garments as idolaters in time of greatest darkness , used in their superstitious and idolatrous service : & thereupon it is inferred , that if surplice , cap and tippet have been badges of idolaters in the very act of their idolatry , that then the preachers of christian liberty , and the rebukers of superstition , were to have nothing to do with the dregs of that romish beast . which inference is seconded by this request , viz. that the brethren in england which refused those romish rags , might finde of them ( the bishops ) who use and urge them , such favour , as their head and master commandeth each one of his members to shew to another . and this they did expect to receive of their courtesie , not onely because they hoped that they , the said bishops , would not offend god in troubling their brethren for such vain trifles ; but because they hoped that they would not refuse the request of them , their brethren and fellow-ministers ; in whom , though there appeared no worldly pomp , yet they assured themselves , that they were esteemed the servants of god , and such as travelled to set forth gods glory against the antichrist of rome , that conjured enemy of true religion , the pope . the days , say they , are evil , iniquity abounds , charity ( alas ) waxeth cold ; and therefore that it concerned them all to walk diligently , because it was uncertain at what hour the lord would come , to whom they were to render an account of their administration . after which apostolical admonition , they commit them to the mighty protection of the lord jesus christ. and so we conclude their zealous letter , dated december . . . with more authority writes beza , as the greater patriarch ; and he writes too concerning things of greater consequence then caps and surplices . for in a letter of his to grindal , bearing date iuly , anno , he makes a sad complaint concerning certain ministers , unblameable ( as he saith ) both in life and doctrine , suspended from the ministery by the queens authority , and the good liking of the bishops , for not subscribing to some new rites and ceremonies imposed upon them . amongst which rites , he specifies the wearing of such vestments as were then worn by baals priests in the church of rome ; the cross in baptism , kneeling at the communion , and such rites , as had degenerated ( as he tell us ) into most filthy superstition . but he seems more offended , that women were suffered to baptize in extreme necessities : that power was granted to the queen for ordaining such other rites and ceremonies as should seem convenient ; but most especially , ( which was indeed the point most grieved at ) that the bishops were invested with a sole authority for all matters of the church without consulting with the pastors of particular flocks . he was too well versed in the writings of the ancient fathers , as not to know that all the things which he complains of , were approved and practiced in the best and happiest times of christianity ; as might be otherwise made apparent out of the writings of tertullian , cyprian , hierome , chrysostome ; and indeed who not ? but beza has a word for this . for first he blames the ancient fathers for borrowing many of their ceremonies from the jews and gentiles , though done by them out of a good and honest purpose ; that being all things to all men , they might gain the more . and thereupon he gives this rule , that all such rites as had been borrowed either from the iew or gentile without express warrant from christ or the holy apostles , as also all other significant ceremonies , which had been brought into the church against right and reason , should be immediately removed , or otherwise the church could never be restored to her native beauty . which rule of his , if once admitted , there must be presently an end of all external decency and order in the worship of god , and every man might be left to serve him , both for time and place , and every particular circumstance in that sacred action , as to him seemed best . and what a horrible confusion must needs grow thereby , not onely in a whole national church , but in every particular congregation , be it never so small , is no hard matter to conceive . . at the reforming of this church , not onely the queens chappel , and all cathedrals , but many parochial churches also had preserved their organs ; to which they used to sing the appointed hymns ; that is to say , the te deum , the benedictus , the magnificat , the nunc dimittis , &c. performed in an artificial and melodious manner , with the addition of cornets , sackbuts , and the like , on the solemn festivals . for which as they had ground enough from the holy scripture , if the practice and authority of david be of any credit ; so were they warranted thereunto by the godly usage of the primitive times , after the church was once restored to her peace and freedom . certain i am , that s. augustine imputes no small part of his conversion to that heavenly melodie which he heard very frequently in the church of m●llaine , a professing that it did not onely draw tears from him , though against his will , but raised his soul unto a sacred meditation on spiritual matters . but beza having turned so many of the psalms into metre , as had been left undone by marot , gave an example unto sternhold and hopkins to attempt the like . whos 's version being left unfinished , but brought unto an end by some of our english exiles which remained at b geneva ; there was a purpose for imposing them upon the church by little and little , that they might come as close as might be in all points to their mother-city . at first , they sung them onely in their private houses , and afterwards ( as beforesaid ) adventured to sing them also in the church , as in the way of entertainment , to take up the time till the beginning of the service , and afterwards to sing them as a part of the service it self . for so i understand that passage in the church historian , in which he tells us , that dr. gervis being then warden of merton colledge , had abolished certain latine superstitious hymns which had been used on some of the festivals , appointing the psalms in english to be sung in their place ; and that as one leech was ready to begin the psalm , another of the fellows called hall , snatched the book out of his hands , and told him , that they could no more dance after his pipe . but whatsoever hall thought of them , beza and his disciples were persw●ded otherwise . and that he might the better cry down that melodious harmony which was retained in the church of england , and so make way for the genevian fashion even in that point also ; he tells us in the same letter to bishop gryndal , that the artificial musick then retained in the church of england , was fitter to be used in masks and dancings , then religious offices ; and rather served to please the ear , then to move the affections . which censure being pass'd upon it by so great a rabby , most wonderful it was how suddenly some men of good note and quality , who otherwise deserved well enough of the church of england , did bend their wits and pens against it ; and with what earnestness they laboured to have their own tunes publickly introduced into all the churches . wh●ch that they might the better do , they procured the psalms in english metre to be bound in the same volume with the publick liturgie , and sometimes with the bible also ; setting them forth , as being allowed ( so the title tells us ) to be sung in all churches before and after morning and evening prayer , as also before and after sermons ; but with what truth and honesty , we have heard before . . in fin● , he tells the bishops how guilty they would seem to god and his h●ly angels , if they chuse rather to deprive the ministers of their cures and benefices , then suffer them to go apparelled otherwise then to them seemed good : and rather to deprive many hungry souls of their heavenly food , then give them leave to receive it otherwise then upon their knees . and this being said , he questions the authority of the supreme magistrate , as contrary to the word of god , and the ancient canons , for ordaining any new rites and ceremonies in a church established ; but much more the authority ascribed to bishops , in ordering any thing which concerned the church , without calling the presbytery to advise about it , and having their approbation in it . this was indeed the point most aimed at . and to this point his followers take the courage to drive on amain ; the copies of this letter being presently dispersed for their greater comfort , if not also printed . some of the brethren , in their zeal to the name of calvin , preferred him once before s. paul ; and beza out of question would have took it ill , if he had been esteemed of less authority then any of those who claimed to be successors to s. peter . and therefore it were worth the while to compare the epistles of these men , with those of pope leo ; and then to enter seriously into consideration , whether of the two took more upon him ; either pope leo , where he might pretend to some command ; or beza , where he had no authority to act at all . how much more moderate and discreet were the most eminent men for learning amongst the zwitzers , may appear by the example of gualter and bullinger , no way inferior unto the other , but in pride and arrogancy ; who being desired by some of the english zealots to give their judgement in the point of the churches vestments , returned their approbation of them ; but sent it in a letter directed to horn , sandys and grindal , to let them see , that they would not intermeddle in the affairs of this church without their privity and advice . which whether it were done with greater moderation or discretion , it is hard to say . . so good a foundation being laid , the building could not chuse but go on apace . but first they must prepare the matter , and remove all doubts which otherwise might interrupt them in the course of their building . and herein beza is consulted as the master-workman . to him they send their several scruples ; and he returns such answer to them , as did not onely confirm them in their present obstinacy , but fitted and prepared them for the following schism . to those before , they add the calling of the ministers , and their ordaining by the bishops ; neither the presbyterie being consulted , nor any particular place appointed for their ministration . which he condemns as contrary to the word of god and the ancient canons ; but so , that he conceives it better to have such a ministery , then none at all ; praying withal , that god would give this church a more lawful ministery ( the church was much beholding to him for his zeal the while ) in his own good time . concerning the interrogatories proposed to infants in their baptism , he declares it to be onely a corruption of the ancient form , which was used in the baptizing persons of riper years . and thereupon desires as heartily as before , that as the church had laid aside the use of oyl , and the old rite of exorcising , though retained at rome ; so they would also abdicate those foolish and unnecessary interrogations which are made to infan●● . and yet he could not chuse but vaunt , that there was somewhat in one of s. augustines epistles which might seem to favour it ; and that such question● were proposed to infants in the time of origen , who lived above two hundred years before s. augustine . in some churches , and particularly in westminster-abbey , they still retained the use of wafers made of bread unleavened ; to which we can find nothing contrary in the publik rubricks . this he acknowledgeth of it self for a thing indifferent ; but so , that ordinary leavened bread is preferred before it , as being more agreeable to the institution of our lord and saviour . and yet he could not chuse but grant , that christ administred the sacrament in unleavened bread , no other being to be used by the law of moses at the time of the passover . he dislikes also the deciding of civil causes ( by which he means those of tythes , marriages , and the last-wills or testaments of men deceased ) in the bishops courts ; but more , that the bishops chancellors did take upon them to decree any excommunication without the approbation and consent of the presbyters . whose acts therein , he majestically pronounceth to be void and null , not to oblige the conscience of any man in the sight of god ; and otherwise , to be a foul and shameful prophanation of the churches censures . . to other of their queries , touching the musick in the church ; kneeling at the communion ; the cross in baptism , and the rest : he answers as he did before , without remitting any thing of his former censure . which letter of his , bearing date on the of october , . was superscribed , ad quosdam anglicanum ecclesiarum fratres , &c. to certain of the brethren of the churches in england , touching some points of ecclesiastical order and concernment which were then under debate : by the receiving whereof , they found themselves so fully satisfied and encouraged , that they fell into an open schism in the year next following . at which time benson , button , hallingham , coleman , and others , taking upon them to be of a more ardent zeal then others in professing the true reformed religion , resolved to allow of nothing in gods publick service ( according to the rules laid down by calvin and beza ) but what was found expresly in the holy scriptures . and whether out of a desire of reformation ( which pretence had gilded many a rotten post ) or for singularity sake and innovation , they openly questioned the received discipline of the church of england ; yea , condemned the same , together with the publick liturgie , and the calling of bishops , as savouring too much of the religion of the church of rome . against which they frequently protested in their pulpits ; affirming , that it was an impious thing to hold any correspondency with the church ; and labouring with all diligence to bring the church of england to a conformity in all points with the rules of geneva . these , although the queen commanded to be laid by the heels , yet it is incredible how upon a sudden their followers increased in all parts of the kingdom ; distinguished from the rest by the name of puritans , by reason of their own perverseness ▪ and most obstinate refusal to give ear to more sound advice . their numbers much encreased on a double account ; first , by the negligence of some , and the connivance of other bishops , who should have looked more narrowly into their proceedings : and partly , by the secret favour of some great men in the court , who greedily gaped after the remainder of the churches patrimony . . it cannot be denied , but that this faction received much encouragement underhand , from some great persons near the queen ; from no man more then from the earl of leicester , the lord north , knollis and walsingham ; who knew how mightily some numbers of the scots , both lords and gentlemen , had in short time improved their fortune , by humoring the knoxian brethren in their reformation ; and could not but expect the like in their own particulars , by a compliance with those men , who aimed apparently at the ruine of the bishops and cathedral churches . but then it must be granted also , that they received no sma●l encouragement from the negligence and remissness of some great bishops , whom calvin and beza ●ad cajoled to a plain connivance . of calvins writing unto grindal for setting up a french church in the middle of london , we have seen before . and we have seen how beza did address himself unto him , in behalf of the brethren who had suffered for their inconformity to established orders . but now he takes notice of the schism , a manifest defection of some members from the rest of the body ; but yet he cannot chuse but tamper with him to allow their doings , or otherwise to mitigate the rigour of the laws in force . for having first besprinkled him with some commendation for his zeal to the gospel , and thanked him for his many favours to the new french church , he begins roundly , in plain terms , to work him to his own perswasions . he lays before him first , how great an obstacle was made in the course of religion , by those petite differences ; not onely amongst weak and ignorant , but even learned men . and then adviseth that some speedy remedy be applied to so great a mischief , by calling an assembly of such learned and religious men as were least contentious ; of which he hoped to be the chief , if that work went forwards : with this proviso notwithstanding , that nothing should be ordered and determined by them , with reference unto ancient or modern usages ; but that all popish rites and ceremonies being first abolished , they should proceed to the establishment of such a form of ministration in the church of england , as might be grounded on some express authorities of the word of god. which as he makes to be a work agreeable unto grindals piety ; so grindal after this ( and this bears date in iuly ) appeared more favourable every day then other to those common barretters , who used their whole endeavours to embroyl the church . . nor were these years less fatal to the church of england , by the defection of the papists , who till this time had kept themselves in her communion , and did in general as punctually attend all divine offices in the same , as the vulgar protestants . and it is probable enough , that they might have held out longer in their due obedience , if first , the scandal which was given by the other faction , and afterwards the separation which ensued upon it , had not took them off . the liturgie of the church had been exceedingly well fitted to their approbation , by leaving out an offensive passage against the pope ; restoring the old form of words , accustomably used in the participation of the holy sacrament ; the total expunging of a rubrick , which seemed to make a question of the real presence ; the scituation of the holy-table in the place of the altar ; the reverend posture of kneeling at it , or before it , by all communicants ; the retaining of so many of the ancient festivals ; and finally , by the vestments used by the priest or minister in the ministration . and so long as all things continued in so good a posture , they saw no caus● of separating from the rest of their brethren in the acts of worship . but when all decency and order was turned out of the church , by the heat and indiscretion of these new reformers ; the holy-table brought into the midst of the church like a common-table ; the communicants in some places sitting at it with as little reverence as at any ordinary table ; the ancient fasts and feasts deserted , and church-vestments thrown aside , as the remainders of the superstition of the church of rome : they then began visibly to decline from their first conformity . and yet they made no general separation , nor defection neither , till the genevian brethren had first made the schism , and rather chose to meet in barns and woods , yea , and common fields , then to associate with their brethren , as in former times . for , that they did so , is affirmed by very good authors , who much bemoaned the sad condition of the church , in having her bowels torn in pieces by those very children which she had cherished in her bosom . by one of which , who must needs be of years and judgement at the time of this schism , we are first told what great contentions had been raised in the first ten years of her majesties reign , through the peevish frowardness , the out-cryes of such as came from geneva against the vestments of the church , and such like matters . and then he adds , that being crossed in their desires touching those particulars , they separated from the rest of their congregations ; and meeting together in houses , woods , and common fields , kept there their most unlawful and disorderly conventicles . . now at such time as button , billingham , and the rest of the puritan faction had first made the schism , harding and sanders , and some others of the popish fugitives , imployed themselves as busily in perswading those of that religion to the like temptation : for being licensed by the pope to exercise episcopal jurisdiction in the realm of england , they take upon them to absolve all such in the court of conscience , who should return to the communion of the church of rome ; as also to dispense in causes of irregularity , except it were incurred by wilful murther ; and finally , from the like irregularities incurred by heresie , if the party who desired the benefit of the absolution , abstain'd from ministring at the holy altar for three years together . by means whereof , and the advantages before mentioned which were given them by the puritan faction , they drew many to them from the church , both priests and people ; their numbers every day increasing , as the scandal did . and finding how the sectaries inlarged their numbers by erecting a french church in london , and that they were now upon the point of procuring another for the use and comfort of the dutch ; they thought it no ill piece of wisdom to attempt the like in some convenient place near england , where they might train up their disciples , and fit them for imployment upon all occasions . upon which ground , a seminary is established for them at doway in flanders , anno ; and another not long after at rhemes a city of champaigne in the realm of france . such was the benefit which redounded to the church of england by the perversness of the brethren of this first separation , that it occasioned the like schism betwixt her and the papists , who till that time had kept themselves in her communion , as before was said . for that the papists generally did frequent the church in these first ten years , is positively affirmed by sir edward coke in his speech at the arraignment of garnet the jesuit , and afterward at the charge which was given by him at the general assizes held in norwich . in both which he speaks on his own certain knowledge , not on vulgar hearsay ; affirming more particularly , that ●e had many times seen bedenfield , cornwallis , and some other of the leading romanists , at the divine service of the church , who afterwards were the first that departed from it . the like averred by the most learned bishop andrews , in his book called tortura torti , p. . and there asserted undeniably against all opposition . and which may serve instead of all , we finde the like affirmed also by the queen her self , in her instructions given to walsingham , then being her resident with the french king , anno . in which instructions , bearing date on the of august , it is affirmed expresly of the heads of that party , and therefore we may judge the like of the members also , that they did ordinarily resort , from the beginning of her reign , in all open places , to the churches , and to divine service in the church , without any contradiction , or shew of misliking . . the parallel goes further yet . for as the puritans were encouraged to this separation by the missals and decretory letters of theodore beza , whom they beheld as the chief patriarch of this church : so were the papists animated to their defection by a bull of pope pius the fifth , whom they acknowledged most undoubtedly for the head of theirs . for the pope being thrust on by the importunity of the house of guise , in favour of the queen of scots , whose title they preferred before that of elizabeth ; and by the court of france , in hatred to the queen her self , for aiding the french hugonots against their king , was drawn at last to issue out this bull against her , dated at rome feb. . . in which bull he doth not onely excommunicate her person , deprive her of her kingdoms , and absolve all her subjects from their oaths of allegiance ; but commands all her subjects , of what sort soever , not to obey her laws , injunctions , ordinances or acts of state. the defection of the papists had before been voluntary , but is now made necessary ; the popes command being superadded to the scandal which had before been given them by the puritan faction . for after this , the going or not going to church was commonly reputed by them for a signe distinctive , by which a roman catholick might be known from an english heretick . and this appears most plainly by the preamble to the act of parliament against bringing or executing of bulls from rome , eliz. . where it is reckoned amongst the effects of those bulls and writings , that those who brought them , did by their lewd practices and subtile perswasions work so farforth , that sundry people , and ignorant persons have been contented to be reconciled to the church of rome , and to have withdrawn and absented themselves from all divine service , most godlily exercised in this realm . by which it seems , that till the roaring of those bulls , those of the popish party did frequent the church , though not so generally in the last five years ( as our learned andrews hath observed ) as they did the first , before they were discouraged by the innovations of the puritan faction . . but for their coming to our churches for the first ten years , that is to say , before the first beginning of the puritan schism , there is enough acknowledged by some of their own . parsons himself confesseth , in his pamphlet which he calls by the name of green-coat , that for twelve years together the court and state was in great quiet , and no question made about religion . brierly in his apologie speaks it more at large : by whom it is acknowledged , that in the beginning of the queens reign , most part of the catholicks for many years did go to the heretical churches and service : that when the better and truer opinion was taught them by priests and religious men from beyond the seas as more perfect and necessary , there wanted not many which opposed themselves of the elder sort of priests of queen maries days : and finally , that this division was not onely favoured by the council , but nourished also for many years by divers troublesome people of their own , both in teaching and writing . on which the author of the reply , whomsoever he was , hath made this descant , viz. that for the catholicks going to church , it was perchance rather to be lamented then blamed , before it came to be a sign distinctive , by which a catholick was known from one who was no catholick . thus as the schisms began together , so are they carried on by the self-same means , by libelling against the state : the papists , in their philopater ; the puritans , in martin mar-prelate , and the rest : by breeding up their novices beyond the seas ; the roman catholicks , at rheims and doway ; the presbyterians , at geneva , amsterdam or saumure : by raising sedition in the state , and plotting treason against the person of the queen ; the papists , by throgmorton , parry , tichbourn , babington , &c. the puritans , by thacker , penry , hacket , coppinger , &c. and finally , by the executions made upon either part ; of which , in reference to the presbyterians , we shall speak hereafter . but as none of plutarchs parallels is so exact , but that some difference may be noted , and is noted by him , betwixt the persons and affairs of whom he writes ; so was there a great difference in one particular between the fortunes of the papists and the contrary faction . the presbyterians were observed to have many powerful friends at court , in which the papists had scarce any but mortal enemies . spies and intelligencers were employed to attend the papists , and observe all their words and actions ; so that they could not stir without a discovery : but all mens eyes were shut upon the other party , so that they might do what they listed without observation . of which no reason can be given , but that the queen being startled at the popes late bull , and finding both her person and estate indangered , under divers pretences , by many of the romish party , both at home and abroad , might either take no notice of the lesser mischief , or suffer that faction to grow up to confront the other . . and now comes cartwright on the stage , on which he acted more then any of the puritan faction , till their last going off again in the reign of this queen . it was upon a discontent that he first left cambridge ; and in pursuance of the same , that he left the church . for being appointed one of the opponents at the divinity-act in cambridge , anno , at such time as the queen was pleased to honor it with her royal presence ; he came not off so happily in her esteem , but that preston of kings colledge for action , voyce and elocution , was preferred before him . this so afflicted the proud man , that in a sudden humour he retires from the university , and sets up his studies in geneva , where he became as great with beza , and the rest of that consistory , as ever knox had been with calvin at his being there . as soon as he had well acquainted himself with the form of their discipline , and studied all such points as were to be reduced to practice at his coming back , well stocked with principles , and furnished with instructions , he prepares for england , and puts himself into his colledge . before , upon the apprehension of the said neglect , he had begun to busie himself with some discourses against the ecclesiastical government then by law established ; and seemed to entertain a great opinion of himself , both for learning and holiness ; and therewithal a great contemner of such others as continued not with him . but at his coming from geneva , he became more practical , or pragmatical rather , condemning the vocation of archbishops , bishops , archdeacons , and other ecclesiastical officers ; the administration of our holy sacraments , and observations of our rites and ceremonies . and buzzing these conceits into the heads of divers young preachers and scholars of the university , he drew after him a great number of disciples and followers . amongst whom he prevailed so far by his secret practices , but much more by a sermon which he preached one sunday-morning in the colledge-chappel , that in the afternoon all the fellows and scholars threw aside their surplices ( which by the statutes of the house they were bound to use ) and went to the divine service onely in their gowns and caps . dr. iohn whitgift was at that time master of trinity colledge , and the queens professor for divinity ; a man of great temper and moderation , but one withal that knew well how to hold the reins , and not suffer them to be wrested out of his hand by an head-strong beast . cartwright was fellow of that colledge , emulous of the masters learning , but far more envious at the credit and authority which he had acquired : for which cause he procured himself to be chosen the professor for the lady margaret , that he might come as near to him as he could , both in place and power . but not content with that which he had done in the colledge , he puts up his disciples into all the pulpits in the university , where he and they inveigh most bitterly against the government of the church , and the governours of it ; the ordination of priests and deacons , the liturgie established , and the rites thereof . and though whitgift preached them down as occasion served with great applause unto himself , but greater satisfaction to all moderate and sober men ; yet cartwright and his followers were now grown unto such a head , that they became more violent by the opposition . . it hapneth commonly , as a learned man hath well observed , that those fervent reprehenders of things established by publick authority , are always confident and bold spirited men ; and such as will not easily be taken off from their prosecutions by any fair and gentle usage . which whitgift found at last , alter all his patience ; insomuch , that having many times in vain endeavoured , by gentle admonitions and fair perswasions , to gain the man unto himself , or so to moderate and restrain him , as that he should no longer trouble both that colledge and the whole university with his dangerous doctrines ; he was necessitated in the end to expel him out of the house , and after to deprive him also of the margaret-lecture . which last he acted as vice-chancellor upon this account , that he had delivered divers errors in his lectures , which he had neither recanted as he was required , nor so expounded as to free himself from that imputation ; and that withal he had exercised the function of a minister , without being able to produce any letters of orders . hereupon cartwright and his followers began to mouth it , complaining that the man had been mightily wronged , in being deprived of his preferments in the university , without being called unto his answer ; that cartwright had made many offers of disputation for tryal of the points in question , but could never be heard ; and therefore that whitgift supplyed this by excess of power , which he was not able to make good by defect of arguments . to stop which clamour , whitgift not onely offered him the opportunity of a conference with him , but offered it in the presence of sufficient witnesses ; and put the man so hard unto it , that he not onely declined the conference at the present , but confest that whitgift had made him the like offers formerly , and that he had refused the same , as he now did also . all which appears by a certificate , subscribed by eight sufficient witnesses , and a publick notary , dated the of march . but this disgrace was followed by a greater , much about that time : for finding himself in a necessity to depart from cambridge , he would have taken the degree of doctor along with him for his greater credit , but was denyed by the major part of the regent masters ▪ and others which had votes therein ; which so displeased both him and all his adherents , that from this time the degrees of doctors , batchellors and masters were esteemed unlawful , and those that took them reckoned for the limbs of antichrist , as appears by the genevian notes on the revel●tion . but for this , and all the other wrongs which he had suffered ( as was said ) in the university , he will revenge himself upon the church in convenient time ; and in convenient time we shall hear more of it . . in the mean season , we must make a step to banst●ed in surrey , where we shall finde a knot of more zealous calvinists , then in other places ; so zealous and conceited of their own dear sanctity , that they separated themselves from the rest of their brethren , under the name of the anoynted . the bond of peace was broken by the rest before , and these men meant not to retain the unity of spirit with them , as they had done formerly . their leader was one wright ; their opinions these , viz. that no man is to be accused of sin , but he that did reject the truths by them professed . that the whole new testament contained nothing but predictions of things to come ; and therefore that christ ( whom they grant to have appeared in the flesh before ) shall come before the day of iudgement , and actually perform those things which are there related : that he whose sins are once pardoned , cannot sin again : and that no credit was to be afforded to men of learning , but all things to be taught by the spirit onely . of these men sanders tells us in his book de visibile monarchia , fol. , and placeth them in this present year . but what became of them , i finde not there , or in any others . and therefore i conceive , that either they were soon worn out for want of company , or lost themselves amongst the anabaptists , familists , or some other . and this i look upon as one of the first factions amongst the puritans themselves , after they had begun their separation from the church of england : which separation , so begun as before is said , was closed again about this time by the hands of those who first had laboured in the breach . . for so it was , that either out of love to their own profit , or the publick peace , some of them had consulted beza touching this particular ; that is to say , whether he thought it more expedient for the good of the church , that the ministers should chuse rather to forsake their flocks , then to conform unto such orders as were then prescribed . whereunto he returns this answer : that many things both may and ought to be obeyed , which are not warrantably commanded : that though the garments in dispute were not imposed upon the church by any warrant from the word of god ; yet having nothing of impiety in them , he conceived that it were fitter for the ministers to conform themselves , then either voluntarily to forsake their churches , or be deprived for their refusal : that in like manner the people were to be advised to frequent the churches , and hear their pastors so apparelled as the church required , rather then utterly to forsake that spiritual food , by which their souls were to be nourished to eternal life : but so , that first the ministers do discharge their consciences , by making a modest protestation against those vestments , as well before the queens majesty , as their several bishops ; and so apply themselves to suffer what they could not remedy . this might have stopt the breach at the first beginning , if either the english puritans had not been too hot upon it , to be cooled so suddenly , or that he had not made his own good counsel ineffectual in the close of all : in which he tells them in plain terms , that if they could no otherwise preserve their standing in the church , then either by subscribing to the lawfulness of the orders , rites and ceremonies which were then required , or by giving any countenance to them by a faulty silence ; they should then finally give way to that open violence which they were not able to resist ; that is to say , ( for so i understand his meaning ) that they should rather leave their churches , then submit themselves to such conditions . but this direction being given toward the end of october , anno , seems to be qualified in his epistle to the brethren of the forreign churches which were then in england , bearing date iune the fifth in the year next following ; in which he thus resolves the case proposed unto him : that for avoiding all destructive ruptures in the body of christ , by dividing the members thereof from one another , it was not lawful for any man , of what rank soever , to separate himself , upon any occasion , from the church of christ , in which the doctrine is preserved whereby the people are instructed in the ways of god , and the right use of the sacraments ordained by christ is maintained inviolable . . this might , i say , have stopped the breach in the first beginning , had not the english puritans been resolved to try some conclusions before they hearkned to the premises . but finding that their party was not strong enough to bear them out , or rich enough to maintain them on their private purses , they thought it not amiss to follow the directions of their great dictator . and hereunto the breaking out of those in surrey gave some further colour , by which , they say , that nothing but confusion must needs fall upon them ; and that so many factions , subdivisions , and schismatical ruptures , as would inevitably ensue on the first separation , must in fine crumble them to nothing . and on these grounds it was determined to unite themselves to the main body of the church , to reap the profit of the same ; and for their safer standing in it , to take as well their orders as their institution from the hands of the bishops . but so , that they would neither wear the surplice oftner then meer necessity compelled them , or read more of the common-prayers then what they thought might save them harmless if they should be questioned ; and in the mean time by degrees to bring in that discipline , which could not be advanced at once , in all parts of the kingdom . which half conformity they were brought to on the former grounds ; and partly by an act of parliament which came out this year , eliz. cap. . for the reforming of disorders amongst the ministers of the church . and they were brought unto no more then a half-conformity , by reason of some clashing which appeared unto them , between the canons of the convocation , and that act of parliament ; as also in regard of some interposings which are now made in their behalf , by one of a greater title , though of no more power , then calvin , martyr , beza , or the rest of the advocates . . the danger threatned to the queen , by the late sentence of excommunication which was past against her , occasioned her to call the lords and commons to assemble in parliament , the bishops and clergy to convene in their convocation . these last accordingly met together in the church of st. paul , on the of april . at which time dr. whitgift , master of trinity-colledge in gambridge , preached the latine sermon . in which he insisted most especially , upon the institution and authority of synodical meetings , on the necessary use of ecclesiastical vestments , and other ornaments of the church ; the opposition made against all orders formerly established , as well by puritans as papists ; touching in fine on many other particularities , in rectifying whereof the care and diligence of the synod was by him required . and as it proved , his counsel was not given in vain . for the first thing which followed the conforming of the prolocutor , was a command given by the archbishop , that all such of the lower house of convocation , who not had formerly subscribed unto the articles of religion agreed upon anno , should subscribe them now ; or on their absolute refusal , or procrastinations , be expelled the house . which wrought so well , that the said book of articles being publickly read , was universally approved , and personally subscribed by every member of both houses , as appears clearly by the ratification at the end of those articles . in prosecution of which necessary and prudent course , it was further ordered , that the book of articles so approved , should be put into print , by the appointment of the right reverend dr. john jewel then bishop of sarum ; and that every bishop should take a competent number of them , to be dispersed in their visitations , or diocesan synods , and to be read four times in every year in all the parishes of their several and respective diocesses . which questionless might have settled a more perfect conformity in all parts of the kingdom , som● c●nons of the convocation running much that way , if the parliament had spoke as clearly in it as the convocation ; or if some sinister practice had not been excogitated to pervert those articles , in making them to come out imperfect , and consequently deprived of life and vigour , which otherwise they would have carried . . the earl of leicester at that time was of great authority , and had apparently made himself the head of the puritan faction . they also had the earl of huntingdon , the lord north , and others in the house of peers ; sir francis knollis , walsingham , and many more in the house of commons . to which ( if zanchy be to be believed , as perhaps he may be ) some of the bishops may be added ; who were not willing to tye the puritans too close to that subscription by the act of parliament , which was required of them by the acts and canons of the convocation . it had been ordered by the bishops in their convocation , that all the clergy then assembled , should subscribe the articles . and it was ordered by the unanimous consent of the bishops and clergie , that none should be admitted from thenceforth unto holy-orders , till he had first subscribed the same ; and solemnly obliged himself to defend the things therein contained , as consonant in all points to the word of god , can. . cap. de episcop . but by the first branch of the act of parliament , subscription seemed to be no otherwise required , then to such articles alone as contained the confession of the tr●e christian faith , and the doctrine of the holy sacraments . whereby all articles relating to the book of homilie● , the form of consecrating archbishops and bishops , the churches power for the imposing of new rites and ceremonies , and retaining those already made , seemed to be purposely omitted , as not within the compass of the said subscription . and although no such restriction do occur in the following branches , by which subscription is required indefinitely unto all the articles ; yet did the first branch seem to have such influence upon all the rest , that it was made to serve the turn of the puritan faction , whensoever they were called upon to subscribe to the episcopal government , the publick liturgie of the church , or the queens supremacy . but nothing did more visibly discover the designs of the faction , and the great power their patrons had in the publick government , then the omitting the first clause in the twentieth article : in which it was declared , that the church h●d power to decree rites and ceremonies , and authority in controversies of faith. which clause , though extant in the registers o● the convocation as a part of that article , and printed as a part thereof both in latine and english , anno , was totally left out in this new impression ; and was accordingly left out in all the harmonies of confessions , or other collections of the same , which were either printed at geneva , or any other place where calvinism was of most predominancy . and so it stood with us in england till the death of leicester . after which , in the year , the articles were reprinted , and that clause resumed , according as it stands in the publick registers . by which clause it was after published in the third year of k. iames , and in the tenth year of the said king , anno , and in all following impressions from that time to this . once cunningly omitted in a latine impression with came out at oxon , an. . but the forgery was soon discovered , and the book call'd in ; the printer checked , and ordered to reprint the same with the clause prefixed . which makes it the more strange , and almost incredible , that the puritans should either plainly charge it as an innovation on the late archbishop ; or that any other sober or indifferent man should make a question , whether the addition of that clause were made by the prelates , or the substraction of it by the puritans , for their several purposes . . there also past a book of canons in this convocation , by which it was required , that all such as were admitted unto holy-orders , should subscribe the book of articles , as before was said : that the g●ay amice , still retained ( as it seems ) by some of the old priests of queen maries time , should be from thenceforth laid aside , and no longer used : that the deans and residentiaries of cathedral churches should admit no other form of saying or singing divine service of the church , or administring the holy sacraments , then that which was prescribed in the publick liturgie : that if any preacher in the same , should openly maintain any point of doctrine contrary to any thing contained in the book of articles , or the book of common-prayer , the bishop should be advertised of it by the dean and prebendaries , to the end he might proceed therein as to him seemed best : that no man be admitted to preach , in what church soever , till he be licensed by the queen , or the archbishop of the province , or the bishop of the diocess in which he serveth : and that no preacher beng so licensed , should preach or teach any thing for doctrinal , to b● believed by the people , but what was consonant to the word of god in holy scripture ; or by the ancient fathers or orthodox bishops of the church had been gathered from it : that no parson , vicar or curate should from thenceforth read the common prayers in any chappel , oratory , or private house , unl●ss he were licensed by the bishop under hand and se●● : and that none of the persons aforesaid should 〈◊〉 his ministery , or carry himself in his apparel or kind of life like ●o one of the laity : that the said parsons , vicars and curates , should yearly certifie to their several ordinaries , the names and sirnames of all persons of fourteen years of age and upwards , who had not received the communion , or did refuse to be instructed in the publick catechi●m ; or that they should not suffer any such persons to be god-father or god-mother to any child , or to contract any marriage , either between themselves , or with any other . it was also ordered in those canons , that every bishop should cause the holy bible in the largest volume to be set up in some conven●ent place of his hall or parlour ; that as well those of his own family , as all such strangers as resorted to him , might have recourse to it if they pleased : and that all bishops , deans and archdeacon : should cause the book called , the acts and monuments , to be disposed of in like sort , for the use aforesaid . the first of which injunctions seems to have been made for keeping up the reputation of the english bibles publickly autho●ized for the use of this church . the credit and authority of which translation , was much decryed by those of the genevian faction , to advance their own . by the other there was nothing aimed at , but to gain credit to the book , which served so seasonably to create an odium , in all sorts of people , against the tyrannies and superstitions of the pope of rome , whose plots and practices did so apparently intend the ruine of the queen and kingdom . no purpose either in the bishops or clergie to justifie all or any of the passages in the same contained , which have been since made use of by the disciplinarians , either to countenance some strange doctrine , or decry some ceremony ; to which he shewed himself a friend or enemy , as the case might vary . . fortified with these canons and synodical acts , the prelates shew themselves more earnest in requiring subscription , more zealous in pressing for conformity then before they did ; but found a stiffer opposition in the puritan faction , then could be rationally expected . for whether it were , that they relyed upon their friends in court , or that some lawyers had informed them that by the statute no subscription was to be required of them , but only unto points of doctrine ; certain it is , that they were now more insolent and intractable then they had been formerly . for now , the bett●r to disguise their projects to wound the discipline , the quarrels about surplices and other vestments ( which seemed to have been banished a while ) are revived again ; complaints made of their sufferings in it to the forreign churches ; and the report is spread abroad ( to gain the greater credit to their own perverseness ) that many of the bishops did as much abominate those popish vestments as any of the brethren did . for so writes zanchy a divine of heidelburg , in his letters unto queen elizabeth of september the second ; and writes so by direction from the prince elector ( whom they had engaged in the cause ) out of an hope to take her off from giving any further countenance to the bishops in that point of conformity . to the same purpose he writes also to bishop iewel on the of september . where he informs ( as he had been informed himself ) that many of the ecclesiastical order would rather chuse to quit their station in the church , and resign their offices , then yield to the wearing of those vestments which had been formerly defiled by such gross superstition . he also signifies what he had writ unto the queen , of whose relenting he could give himself no great assurance ; and that he had also been advised to write to some of the clergie , to the end that they might be perswaded to a present conformity , rather then deprive the church of their future ministery . the prosecution of which work he commends to iewel , that by the interposing of his authority , they might be brought to yield to the points proposed , and thereby be continued in the exercise of their vocation . which last clause could not chuse but be exceeding acceptable to that reverend prelate ; who had shewed himself so earnest for conformity , in a sermon preached by him at the cross , that he incurred some censure for it amongst the brethren . which put him to this protestation before his death , that his last sermon at s. pauls cross , and conference about the ceremonies and state of the church , was not to please any man living , nor to grieve his brethren of a contrary opinion ; but onely to this end , that neither party might prejudice the other . but he was able to act nothing in pursuance of zanchy's motion , by reason of his death within few days after , if not some days before he received that letter . for on the of the same moneth , it pleased god to take him to himself ; and thereby to deprive the church of the greatest ornament which she could boast of in that age . the end of the sixth book . aerivs redivivvs : or , the history of the presbyterians . lib . vii . containing a relation of their secret and open practices ; the schism and faction by them raised for advancing the genevian discipline in the church of england , from the year , to the year . . the english puritans had hitherto maintained their quarrel by the authority of calvin , the sawciness of knox , the bold activities of beza , and the more moderate interposings of some forreign divines , whose name was great in all the churches of the reformation . but now they are resolved to try it out by their proper valour ; to fling away their bulrushes , and lay by their crutches , or at the best to make no other use of out-landish forces , then as auxiliaries and reserves , if the worst should happen . and hitherto they had appeared onely against caps and surplices , or questioned some rites and ceremonies in the publick liturgie which might be thought to have been borrowed from the church of rome : but now they are resolved to venture on the episcopal government , and to endeavour the erecting of the presbyterian , as time and opportunity should make way unto it . amongst which undertakers , none more eminent , because none more violent then cartwright , formerly remembred : snape of northampton , a great stickler for the holy discipline ; and feild a lecturer in london , as ridiculously zealous to advance presbytery , as the most forward in the pack . but cartwright was the man upon whose parts and learning they did most depend , and one who both by private letters , and some printed pamphlets , had gained more credit to the side then all the rest . and yet it was amongst his own onely that he gained such credit : for when his papers had been shewn unto bishop iewel , and that the judgement of that reverend and learned prelate was demanded of them , he is said to have returned this answer , that the arguments therein contained were too slight to build up , and too weak to pull down . and so it proved in the event , when cartwrights whole discourses against the forms of government and publick worship , here by law established , came to be seriously debated . . for having been long great with childe of some new designe , the babe comes forth in the beginning of the parliament which was held in the year , intituled by the name of an admonition ; in which , complaint was made of their many grievances , together with a declaration of the onely way to redress the same ; which they conceived to be no other then the setling of the genevian platform in all parts of the kingdom . but the parliament was so little pleased with the title , and so much displeased with the matter of the admonition , that the authors and preferrers of it were imprisoned by them . but this imprisonment could lay no fetters on their spirits , which grew the more exasperated , because so restrained . for towards the end of the parliament , out comes the second admonition , far more importunate then the first ; and it comes out with such a flash of lightning , and such claps of thunder , as if heaven and earth were presently to have met together . in the first , he had amassed together all those several arguments which either his reading could afford , or his wit suggest , or any of that party could excogitate for him against the government of bishops , the whole body of the english liturgie , and almost all the particular offices in the same contained . and in the second , he not onely justified whatsoever had been found in the first , but challenged the parliament for not giving it a more gratious welcome : for there he tells them in plain terms , that the state did not shew it self upright , alledge the parliament what it will : that all honest men should finde lack of equity , and all good consciences condemn that court : that it should be easier for sodom and gomorrha in the day of iudgement , then for such a parliament : that there is no other thing to be looked for then some speedy vengeance to light upon the whole land , let the politick m●chiavils of england provide as well as they can , though god do his worst : and finally , that if they of that assembly would not follow the advice of the first admonition , they would infallibly be th●ir own carvers in it ; the church being bound to keep gods orde● and nothing to be called gods order but their present platform . . about this time , clark , travers , gardiner , barber , cheston ; and lastly , crook and egerton , joyned themselves to the brotherhood . amongst whom , the handling of such points as concerned the discipline became very frequent , many motions being made , and some conclusions setled in pursuance of it ; but more particularly , it was resolved upon the question , that for as much as divers books had been written , and sundry petitions exhibited to her majesty , the parliament , and their lordships , to little purpose , every man should therefore labour by all means possible to bring the reformation into the church . it was also then and there resolved , that for the better bringing in of the said holy discipline , they should not onely , as well publickly as privately teach it , but by little and little , as well as possibly they might , draw the same into practice . according to which resolution , a presbytery was erected on the of november , at a small village in surrey , called wandsworth , where field had the incumbencie , or cure of souls ; a place conveniently scituate for the london-brethren , as standing near the bank of the thames , but four miles from the city , and more retired and out of sight then any of their own churches about the town . this first establishment they indorsed by the name of the orders of wandsworth . in which the elders names are agreed on , the manner of the election declared , the approvers of them mentioned , their offices agreed on also , and described . and though the queen might have no notice of this first establishment , yet she knew very well both by their preachings and writings , that they had defamed the church of england , that many of them refused to be present at that form of worship which had the countenance of the laws , and had set up a new form of their own devising : which moved the queen to look upon them as men of an unquiet and seditious spirit , greedy of change , intent on the destruction of all things which they found established , and ready once again to break out into open schism . for the preventing whereof , she gave command , that the severity of the laws for keeping up the vniformity of gods publick worship , should be forthwith put in execution : and that all such scandalous books and pamphlets ( the first and second admonition amongst the rest ) should either be immediately delivered to some bishop in their several diocesses , or to some one or other of the lords of the council , upon pain of imprisonment . . this proclamation much amazed the disciplinarians , who were not onely more sollicitous in searching into the true cause and originial of it , then ready to execute their vengeance upon all such councellors as they suspected for the authors . sir christopher hatton was at that time in especial favour , vice-chamberlain , captain of the guard , and aftewards lord-chancellor also ; in the whole course of his preferments , of a known aversness to the earl of leicester , and consequently no friend to the puritan faction . this obstacle must be removed one way or other , according to that principle of the ancient donatists , for murthering any man of what rank soever which opposed their practices . this office burchet undertakes ; and undertakes the office upon this opinion , that it was lawful to assassinate any man who opposed the gospel . but being blind with too much light , he mistook the man ; and meeting in the street with hawkins , one of the greatest sea-captains of the times he lived in , he stabbed him desperately with a ponyard , conceiving that it had been hatton their professed enemy . for which committed to the tower , he was there examined , found to hold many dangerous and erronious tenents ; and thereupon sent prisoner to the lollards-tower . from thence being called into the consistory of st. pauls , before the bishop of london and divers others , and by them examined , he still persisted in his errors , till the sentence of death was ready on the of november to be pronounced against him as an heretick . through the perswasions of some men , who took great pains with him , he made a shew as if he had renounced and abjured those opinions for erronious and damnable , which formerly he had imbraced with so strong a passion . from thence returned unto the tower by the lords of the council , he took an opportunity when one of his keepers was withdrawn , to murther the other ; intending the like also to his fellow , if he had not happily escaped it . for which fact he was arraigned and condemned at westminster on the morrow after ; and the next day he was hanged up in the very place where he wounded hawkins , his right hand being first cut off , and nailed to the gibbet : a piece of justice not more safe then seasonable ; the horridness of the fact , and the complexion of the times , being well considered . . the regular clergy slept not in so great a tempest as was then hanging over their heads ; but spent themselves in censuring and confuting cartwrights pamphlets , which gave the first animation to those bold attempts . what censure bishop iewel past upon cartwrights papers , hath been shewn before ; and he will give you his opinion of the author also , of whom it is reported that he gave this character , viz. stultitia nata est in corde pueri , sed virga disciplinae fugabit eam : that is to say , that folly had been bred in the heart of the young man , and nothing but a rod of correction would remove it from him . but iewel had onely seen some scattered papers intended for materials in the following pamphlet , which whitaker both saw and censured when it was compleat . for writing of it unto whitgift , he reports him thus : quem cartwrightus nuper emisit libellum , &c. i have read over ( saith he ) a great part of the book which cartwright hath lately set forth . let me never live , if i ever saw any thing more loose , and almost more childish . as for words indeed , he hath store of them , trim and fresh enough ; but as for matter , none at all . besides which , he not onely holds some peevish opinions derogatory to the queens authority in causes ecclesiastical ; but had revolted also in that point to the popish party , from whom he would be thought to fly with such deadly hatred . he adds in fine , that he complied not with the papists in that point alone , but borrowed from them most of his other weapons , wherewith he did assault the church : and in a word ( as jerome did affirm of ambrose ) a that he was in words , but a trifl●r ; and for his matter , but a dreamer ; and altogether unworthy to be refuted by a man of learning . but these were onely some preparatory drops , to the following tempest which fell upon him from the pen of the learned whitgift ; who punctually dissected the whole admonition , and solidly discoursed upon the errors and infirmities of it . which book of his , intituled ; an answer to the admonition , followed so close upon the heels of the other , that it was published in the same year with it , . to which answer , cartwright sets out a reply in the year next following ; and whitgift presently rejoyns in his defence of the answer , an. . against which cartwright never stirred , but left him master of the field , possest of all the signs of an absolute victory . and not long after , on the apprehension of his foil therein , he withdraws to guernsey first , and to antwerp afterwards ; erecting the presbytery in those forreign nations , which he could not compass in his own . . for though the brotherhood had attempted to advance their discipline , and set up their presbyterie in the church of wandsworth ; yet partly by the terror of the proclamation , and partly by the seasonable execution of burchet , they were restrained from practising any further at the present on the church of england . but what they durst not do directly , and in open sight , they found a way to act obliquely , and under the disguise of setting up another church of strangers in the midst of london . many of the low countrey men , both merchants , gentlemen and others , had fled their countrey at the coming in of the duke of alva , settled their dwellings in the ports and sea-towns of england which lay nearest to them , and in good numbers took up their abode in london . nor did they onely bring families with them , but their factories also : their several trades and manufactures ; as the making of all sorts of stuffs , rich tapistries , and other hangings of less worth ; and by their diligence therein , not onely kept many poor english families in continual work , but taught the english the same arts which they brought hither with them . such welcome guests must needs have some encouragement to remain here always . and what encouragement could be greater and more welcome to them , then to enjoy the liberty of their own religion , according to such government and forms of worship as they had exercised at home ? king edward had indulged the like priviledges to iohn alasco , and queen elizabeth to the french ; neither of which were so considerable as the flemish inmates . a suit is therefore made by their friends in court , for granting them the church of augustine-fryers , where iohn alasco formerly held his dutch congregation ; and granting it with all such priviledges and immuniti●s as the dutch enjoyed . and that they might proceed in setting up their presbyteries and new forms of worship , they obtain not onely a connivance or toleration , but a plain approbation of their actings in it . for in the letters which confirmed this new church unto them , it is expresly signified by the lords of the council , that they knew well , that from the first beginning of the christian faith , different rites and ceremonies had been used in some parts thereof , which were not practised in the other : that whilst some christians worshipped god upon their knees , others erect upon their feet , and some again groveling on the ground ; there was amongst them all but one and the same religion , as long as the whole action tended to the honor of god , and that there was no superstition and impiety in it : that they contemned not the rites which these dutch brought with them , nor purposed to compel them to the practice of those which were used in england ; but that they did approve and allow their ceremonies , as sitted and accommodated to the nature of the countrey from whence they came . which priviledges they enlarged b● their letter of the of iune , in the year next following , an. ; extending them to all such of the belgick provinces as re●orted hither , and joyned themselves unto that church , th●ugh otherwise dispersed in several parts and sea-towns for their own conveniences ; which gave the first beginning to the n●w dutch churches in canterbury , sandwich , yarmouth , norwich , and some other places in the north ; to the great animation or the presbyters , and the discomfort of all such who were of judgement to foresee the sad consequents of it . . with like felicity they drove on their designs in iersey and guernsey ; in the two principal towns whereof , the discipline had been permitted by an order of the lords of the council , as before was said . but not content with that allowance which the lords had given them by his majesties great grace and favour ; their preachers , being for the most part natural frenchmen , had introduced it by degrees into all the villages ; furthered therein by the sacrilegious avarice of the several governors , out of a hope to have the spoil of the poor deanries , to ingross all the tythes unto themselves , and then put off the ministers with some sorry stipends , as in fine they did . but first those islands were to be dissevered by some act of state , from being 〈◊〉 longer members of the diocess , or subject to the juri●●iction of the bishops of constance . and that being easily obtained , it was thought fit that snape and cartwright , the great supporters of the cause in england , should be sent unto them to put their churches in a posture , and settle the discipline amongst them in such form and manner as it was practised in geneva , and amongst the french. which fell out happily for cartwright , as his case stood ; who being worsted in the last encounter betwixt him and whitgift , had now a handsome opportunity to go off with credit ; not as if worsted in the fight , but rather called away to another tryal . upon th●s invitation they set sail for the islands , and take the charge thereof upon them ; the one of them being made the titular pastor of the castle of mount-orgueil , in the isle of iersey ; and the other of castle-cornet , in the rode of guernsey . thus qualified , they convene the churches of each island , communicate unto them a rude draught of the holy discipline ; which afterwards was polished , and accommodated to the use of those islands : but not agreed upon and exercised until the year next following ; as appears by the title of it , which is this , viz. the ecclesiastical discipline observed and practised by the churches of jersey and guernsey , after the reformation of the same by the ministers , elders and deacons of the isles of guernsey , jersey , sark and alderney ; confirmed by the authority , and in the presence of the governors of the same isles , in a synod holden in guernsey the of june ; and afterwards revived by the said ministers and elders , and confirmed by the said governors in a synod holden in jersey the , , , , and days of october , . . with worse success , but less diligence , did travers labour in the cause ; who being one of the same spirit , published a book in maintenance of the holy discipline ; which he caused to be printed at geneva , and was thus intituled ; viz. ecclesiasticae disciplinae , & anglicanae ecclesiae ab illa aberrationis , plena , e verbo dei , & dilucida explicatio : that is to say , a full and perfect explication of ecclesiastical discipline , according to the word ●f god ; and of the church of englands departing from it . in which book he advanced the discipline to so great a height , as made it necessary for all christian kings and princes a to submit unto it , and lay down their crowns and scepters at the churches feet , even to the very licking up of the dust thereof , if occasion were but travers sojourned in geneva when he wrote this book , and was to frame it to the palate of beza , and the rest of that confistory ; who had by this time made the discipline as essen●ial to the true being of a church ▪ as either the preaching of the word , or the administration of the holy sacraments . beza had so declared it in a letter to knox , an. . in which he reckons it as a great and signal blessing from almighty god , that they had introduced in scotland , not onely the true worship of god , but the discipline also , which was the best preservative of the truth of doctrine . which therefore he desires him so to keep together , as to be sure , that if the one be lost ( that is , laid aside ) the other is not like to continue long . and cartwright leading in the same path also , heightned it above all which had gone before , or that followed after him . some of the brethren have extolled it to the very skies , as being the onely bond of peace ; the bane of heresie ; the punisher of sin , and maintainer of righteousness : a discipline full of all goodness , for the peace and honour of gods people , ordained for the joy and happiness of all the nations . but cartwright sets them such a leap , as they durst not reach at , not onely telling us in his last book against learned whitgift , that the want of the elderships is the cause of all evil , and that it is not to be hoped that any commonwealth can flourish without it ; but also , that it is no small part of the gospel , yea , the substance of it . . and if it proved to be a part of our saviours gospel , what could the brethren do less then pretend some miracles for confirmation of the same ? and to what miracles could they pretend with more shew of sanctity , and manifestation of the spirit , then to the casting out of devils ? cambden inform us in this year , that the credulity of some london-ministers had been abused by a young wench , who was pretended at that time to be possessed of the devil . but i rather think that the london-ministers were confederate with this wench , then abused by her ; considering the subsequent practice in that kinde of casting out devils by the puritan preachers , to gain the greater credit to their cause : for in this very year they practised the casting of a devil out of one mildred , the base daughter of alice norrington of westwell in kent . which for all the godly pretences made by roger newman , and iohn brainford , two of the ministers of that county , who were parties to it ; was at the last confessed to be but a false imposture . dr. harsnet , ( who afterward dyed archbishop of york ) informs us also in his book against darrel , that there were at this time two wenches in london , that is to say , agnes bridges , and rachel pinder , who publickly were given out to be so possessed ; and it is possible that one of them may be she whom cambden speaks of . under which head may be also ranged the dispossessing of one margaret gooper at ditchet in the county of sommerset , about ten years after , . but all inferiour to the pranks which were played by darrel , with whom none of the puritan exorcists is to hold comparison ; of which we are to speak hereafter in its proper place . the papists have been frequently and justly blamed for their impostures in this thing , and no terms are thought vile enough to express their falshoods . but they were onely pious frauds in the presbyterians , because conducing to such godly and religious ends , in the advancing of the scepter and throne of christ , by the holy discipline . and it is strange that none of all their zealots have endeavoured to defend them in it , as well as cartwright laboureth to excuse their unlawful meetings from the name of conventicles ; that being , as he tells us , too light a word to express the gravity and piety of those assemblies , in which sacraments are administred , and the gospel preached . if so , all other sectaries whatsoever may excuse themselves from the holding of conventicles , or being obnoxious to any penal laws and sanctions upon that account , because they hold their factious and schismatical meetings for the self-same ends . and then the queen must be condemned for executing some severity on a knot of an●baptists , whom she found holding the like lawless meetings in the year next following . . for so it was , that many of those forreigners which resorted hither from the belgick provinces , and were incorporated into a distinct society or congregation , differing both in government and forms of worship from the church of england , did by degrees withdraw themselves from her communion , and held their conventicles a part from the rest of that body . of these , some openly declared themselves for the sect of the anabaptists ; others would needs be members of the family of henry nicholas , ( who had been once a member of the dutch church under iohn ●lasco ) called commonly the family of love. of which we have spoken in the history of the belgick troubles , ( lib. . numb . . ) and not content to entertain those new opinions and devices amongst themselves , they must draw in the english also to participate with them ; who having deviated from the paths of the church , were like enough to fall into any other , and to pursue those crooked ways , in which the cunning hereticks of those times did , and had gone before them . but such a diligent eye was had upon all their practices , that they were crossed in the beginning . for upon easter-day , about nine in the morning , was disclosed a conventicle of these anabaptists , dutch-men , at an house without the bars of aldgate ; whereof twenty seven were taken and sent to prison , and four of them bearing fagots at st. pauls cross , recanted in form following , viz. whereas i , n n , being seduced by the spirit of error , and by false teachers his ministers , have fallen into many damnable and detestable heresies , viz. . that christ took not flesh of the substance of the blessed virgin mary : . that infants horn of faithful parents , ought to be rebaptized : . that no christian man ought to be a magistrate , or bear the sword or office of authority : . and that it is not lawful for a christian man to take an oath . now by the grace of god , and through conference with good and learned ministers of christ his church ; i do understand and acknowledge the same to be most damnable and detestable heresies ; and do ask god here before his church mercy for my said former errors , and do forsake them , recant , and renounce them , and abjure them from the very bottom of my heart . and further i confess , that the whole doctrine and religion established in this realm of england , as also that which is received and practised in the dutch church here in this city , is sound , true , and acording to the word of god ; whereunto in all things i submit my self , and will most gladly be a member of the said ▪ dutch church ; from henceforth utterly abandoning and forsaking all and every anabaptistical error . . this gave a stop to many of them at their first setting out . but some there were , who neither would be terrified with the fear of punishment , or edified by the retractation which those four had made ; continued in their former courses with great pertinacity ; insomuch , that on the of may , being whitson-eve , no fewer then eleven of that sect , all dutch , ( that is to say , one man and ten women ) were condemned in the consistory at st. pauls , to be burned in smithfield . and though great pains was taken to reclaim them from those wicked errors ; yet such was their obstinacie and perversness , that one woman onely was converted . the r●st had so much mercy shewed them , as to be banished the realm without further punishment ; which gave the greater resolution to the rest of their company to be more practical then before in promoting their heresies . which put the state upon a just necessity of proceeding more severely against some of them , then by bonds and banishments : two of the same nation and opinions being burnt in smithfield on the second of iuly , where they dyed with very great horror , exprest by many roarings and cryings , but without any signe or shew of true repentance . before the executing of which sentence , iohn fox the english martyrologist addrest his letters to the queen , in which he supplicated for the lives of those wretched men , and offered many pious and prudential reasons for the reversing of that sentence ; or at the least , for staying it from execution . by which he so prevailed upon her , that she consented to a gratious sparing of their lives , i● on a months reprieve , and conference in the mean time with learned men , they could be gained unto a retractation of their damnable heresies . but that expedient being tryed , and found ineffectual , the forfeiture of their lives was taken , and the sentence executed . nor had the dutch church of norwich any better fortune , or could pretend to be more free from harbouring some fanatical spirits , then the dutch congregation in the augustine fryars . from some of which it may be probably supposed , that matthew hamant , a poor plow-wright of featherset , within three miles of norwich , took his first impressions , which afterwards appeared in more horrid blasphemies then any english ever had been acquainted with in the times preceding . for being suspected to hold many dangerous and unsound opinions , he was convented before the bishop of that city ; at what time it was charged upon him , that he had publickly maintained these heresies following ; that is to say , that the new testament or gospel was but meer foolishness , and a story of men , or rather a meer fable : that he was restored to grace of the free mercy of god , without the means of christ his blood and passion : that christ is not god , or the saviour of the world , but a sinful man , a meer man , and an abominable idol ; and that all they that worship him , are abominable idolaters : that christ did not rise again from death to life by the power of his godhead , neither that he ascended into heaven : that the holy ghost is not god , and that there is no such thing as an holy ghost : that baptism is not necessary in the church of god , nor the use of the sacrament of the body and blood of christ. for which he was co●demned for an heretick in the bishops consistory , on the fourteenth of april ; and being thereupon delivered to the sheriff of the city , he was burnt in the castle-ditch on the twentieth of may . as a preparative to which punishment , his ears had been cut off on the thirteenth of that moneth , for base and slanderous words against the queen and council . . about the same time that the anabaptists were first brought to censure , there spawned another fry of hereticks , who had its first original amongst the dutch , and from thence came for england with the rest of their brethren . these called themselves the family of love , as before is said ; and were so well conceited of their own great holiness , that they thought none to be elected to eternal life , but such as were admitted into their society . the particulars of their opinions , and the strange manner of expressions , have been insisted on before . let it suffice , that by their seeming sanctity , and other the like deceitful arts of dissimulation , they had drawn some of the english to them ; who having broke the bond of peace , could not long keep themselves to the spirit of unity . some of them being detected , and convented for it , were condemned to do penance at s. pauls cross ; and there to make a retractation of their former errors . according to which sentence , five of them are brought thither on the of iune ; who there confest themselves utterly to detest , as well the author of that sect , h. n. as all his damnable heresies . which gentle punishment , did rather serve to multiply then decrease the sect ; which by the diligence of the hereticks , and the remisness of the new archbishop , came to such an height , that course was taken at the last for th●ir apprehension , and for the severe punishing of those which were so apprehended . for the queen seriously considering how much she was concerned , both in honor and safety , to preserve religion from the danger threatned by such desperate hereticks , published her proclamation on the ninth of october , an. , for bringing their persons unto justice , and causing their pestilent pamphlets to be openly burnt . and to that end , she gave a strict command to all temporal judges , and other ministers of justice , to be assistant to the bishops and their under officers , in the severe punishing of those sects and sectaries , by which the happiness of the church was so much endangered . by which severities , and a formal abjuration prescribed unto them by the lords of the council , these sects were seasonably suppressed , or had the reason to conceal themselves amongst such of the brethren as did continue in their separation from the church of england . . in the mean time , there hapned a great alteration in the state of the church , by the death of one , and the preferment of another of the greatest prelates . archbishop parker left this life on the of may , anno . to whom succeeded dr. edmond grindal , translated from the see of york unto that of canterbury , on the of february . the first a prelate of great parts , and no less eminent for his zeal in the churches cause ; which prompted him to keep as hard a hand on all sects and sectaries , and more particularly on those of the genevian platform , as the temper of the times could bear . but grindal was a man of another spirit , without much difficulty wrought upon by such as applied themselves to him . and having maintained a correspondence when he lived in exile with calvin , beza , and some others 〈◊〉 ●he consistory ; he either could not shake off their acquaint●●●e at his coming home , or was as willing to continue it as they c●uld desire . being advanced unto the bishoprick of london , he condescends to calvins motion , touching the setling of a french church in that city on genevian principles ; and received thanks from him for the same . and unto whom but him must beza make his applications , when any of the brethren were suspended , deprived or sequestred , for not conforming to the vestments then by law required ? being translated unto york , which w●s upon the of may , he entertains a new intelligence with zanchy a divine of heidelburg , somewhat more moderate then the other ; but no good friend neither to the church of england , as appears by his interposings in behalf of the brethren , when they were under any censure for their inconformity . to this man grindal renders an account of his preferment both to york and canterbury : to him he sends advertisement how things went in scotland , at his advancement to the first ; and of the present state of affairs in england , when he came to the other . the like intelligence he maintained with bullinger , gualter , and some of the chief divines amongst the switzers ; taking great pride in being courted by the leading-men of those several churches , though they had all their ends upon him , for the advancing of presbytery and inconformity in the church of england . . upon these grounds , the presbyterians gave themselves good hopes of the new archbishop ; and they soon found how pl●ant he was like to prove to their expectation . he entred on this great charge in the moneth of february ; at which time the prelates and clergie were assembled in a convocation ; by whom a book of articles was agreed upon for the better reiglement of the church . in the end whereof , this article was superadded by their procurement ; viz. that the bishops should take order , that it be published and declared in every parish-church within their diocesses , before the first day of may then next following , that marriages might be solemnized at all times in the year ; so that the banes on their several sundays or holidays , in the service-time , were openly asked in the church , and no impediment objected ; and so that also the said marriages be publickly solemnized in the face of the church , at the aforesaid time of morning-prayer . but when the book was offered to the queens peiusal , she disliked this article , and would by no means suffer it to be printed amongst the rest ; as appears by a marginal note in the publick reg●ster of that convocation . which though it might sufficiently have discouraged them from the like innovations , yet the next year they ventured on a business of a higher nature , which was the falsifying and corrupting of the common-prayer-book . in which , being then published by richard iugge the queens majesties printer , and published cum privilegio regiae majestatis , as the title intimates ; the whole order of private baptism , and confirmation of children was quite omitted . in the first of which it had been declared , that children being born in original sin , were by the laver of regeneration in baptism ascribed unto the number of gods children , and made the heirs of life eternal ; and in the other , th●t by the imposition of hands and prayer , they receive strength against sin , the world and the devil . which grand omissions were designed to no other purpose , but by degrees to bring the church of england into some conformity to the desired orders of geneva . this i find noted in the preface of a book writ by william reynolds , a virulent papist i confess , but one that may be credited in a matter of fact , which might so easily have been refuted by the book it self , if he had any way belyed it . . nothing being done for punishing of this great abuse , they enter upon another project : which seemed to tend onely to the encrease of piety in the professors of the gospel ; but was intended really for the furtherance of the holy discipline . the design was , that all the ministers within such a circuit , should meet upon a day appointed to exercise their gifts , and expound the scriptures ; one being chosen at each meeting for the moderator , to govern and direct the action ; the manner whereof was 〈◊〉 that followeth : the ministers of some certain precinct did meet 〈◊〉 some week days in some principal town ; of which meeting some ancient grave minister was president , and an auditory admitte● of gentlemen , and other persons of leisure . there every minister successively ( the youngest still beginning ) did handle one and the same piece of scripture , spending severally some quarter of an hour and better ; but in the whole , some two hours . and the exercise being begun and concluded with prayer , the president giving them another theam for the next meeting ( which was every fortnight ) the said assembly was dissolved . the exercise they called by the name of prophecying ; grounded upon those words of the apostle , cor. . . viz. for ye may all prophecy one by one , that all may learn , and all be comforted . but finding that the text was not able to bear it out , they added thereunto such pious and prudential reasons , as the best wits amongst them could devise for the present . and though this project was extreamly magnified and doted on with no less passion by some countrey-gentlemen , who were enamored of the beauty and appearance of it ; yet was it found upon a diligent enquiry , that there was something else intended then their edification . for it was easie to be proved , that under colour of those meetings for religious exercises , the brethren met together and consu●ted of the common business , and furiously declaimed against church and state. . these meetings grindal first connived at when he sate at york , under pretence of training up a preaching ministery for the northern parts . but afterwards he was so much possessed with the fancy of it , that he drew many of the bishops in the province of canterbury to allow them also . by means whereof , they came to be so frequent in most parts of the kingdom , that they began to look with a face of danger , both on prince and prelate . for having once settled themselves in these new conventions with some shew of authority , the leading-members exercised the jurisdiction over all the rest , intrenching thereby on the power of their several ordinaries . and they incroached so far at last on the queens prerogative , as to appoint days for solemn fasts , under pretence of sanctifying those religious exercises to the good of the nation , as afterwards in their classical and synodical meetings , which took growth from hence . three years these prophesyings had continued in the province of canterbury , before the queen took notice of them . but then they were presented to her with so ill a complexion , that she began to startle at the first sight of them . and having seriously weighed all inconveniences which might thence ensue , she sends for grindal to come to her ; reproves him for permitting such an innovation to be obtruded on the church , and gave him charge to see it suddenly suppressed . she complained also , that the pulpit was grown too common , invaded by unlicensed preachers , and such as preached sedition amongst the people ; requiring him to take some order , that the homilies might be read more frequently , and such sermons preached more sparingly then of late they had been . 〈◊〉 this was hard meat , not so easily chewed ; therefore not like to be digested by so weak a stomach . instead of acting any thing in order to the queens commands , he writes unto her a most tedious and voluminous letter : in which he first presents her with a sad remembrance of the discourse which past between them , and the great sorrow which he had conceived on the sense thereof . which said , he falls into a commendation of sermonizing ; of the great benefit thereby redounding unto all her subjects ; the manifold advantages which such preachings had , above the homilies ; of wh●● necessary use those prophesyings were , toward the training up of preachers . in fine , he also lets her know , that by the example of s. ambrose , and his proceedings toward theodosius and valentinian , two most mighty emperors , he could not satisfie his conscience in the discharge of the great trust committed to him , if he should not admonish her upon this occasion , not to do any thing which might draw down gods displeasure upon her and the nation , by stopping the free exercise of gods true religion , and his promoting of his gospel . . these premises being laid together , he comes at last to this conclusion , as to assure her in plain terms , but with all humility , that he could not with a safe conscience , and without the offence of the majesty of god , give his assent to the suppressing of the said exercises , much less send out any injunction for the utter and universal subversion of the same : that he might say with the apostle , that he had no power to destroy , but onely to edifie ; that he could do nothing against the truth , but for it : and therefore finally , that if it were her majesties pleasure , for this or any other cause to remove him out of his place , he would with all humility yeild thereunto , and render again unto her majesty that which he had received from her . for to what purpose , as he said , should he endeavour to retain a bishoprick , or to gain the world , with the loss and hazard of his soul ? considering that he which doth offend against his conscience , doth but digg out his own way to hell. in which respect he humbly desires her to bear with him , if he rather chuse to offend her earthly majesty , then the heavenly majesty of almighty god. but not content with such an absolute refusal , and setting her at such a distance from almighty god , he takes upon him to advise her to discharge her self of the concernments of the church , or not to manage it at the least with so high a hand as she had done hitherto . fitter it was , as he conceived it , that all ecclesiastical matters which concerned religion , the doctrine and discipline of the church , should be referred unto the bishops , and the divines of this realm , according to the example of all christian emperours , and the godly princes of all ages , in the times before her . and this he further pressed upon her , by her own example , in not deciding any questions about the laws of the realm , in her court or palace ; but sending them to be determined by her judges in the courts of westminster ; and therefore by the self-same reason , when any question did arise about the discipline and doctrine of the church within her dominions , the ordinary way must be to refer the same to the decision of the bishops , and other chief ministers of the church in synodicall meetings , and not to determine of them in the court by the lords of her council . . but notwithstanding his refusal to conform to her will and pleasure on the one side , and this harsh counsel on the other , which must needs be unwelcome to a prince that loved and understood her own authority so well as his mistress did , he might have kept his bishoprick , with her majesties favour , which he appeared so willing to resign unto her . he might , i say , have kept them both , having so many great friends about the queen , who app●oved his doings , if a breach had not happened about this time betwixt him and leicester , the mighty patron and protector of the puritan faction , occasion'd by his denying at the earls request to alienate his goodly house and mannor of lambeth , that it might serve for a retiring place to that mighty favourite . and hereunto he did contribute further , as was said by others , for refusing to grant a dispensation to marry one which was too near of kindred to him , clearly within the compass of those degrees which seemed to him to be prohibited by the word of god. this leicester thought he might command , and was exceedingly vexed not to finde obedience , in one who had been raised by him , and depended on him . upon which ground , all passages which b●fore were shut against his enemies , were now left free and open for them ; and the queens ears are open to their informations , as the passages were unto her person . by them she comes to understand , what a neglect there was of the publick liturgy in most parts of the kingdom , what ruine and decay of churches , what innovations made already , and what more projected ; by which she would be eased in time of all cares of government , and finde the same to be transferred to the puritan consistories : she was told also of the general disuse of all weekly fasts , and those which annually were required by the laws of the realm ; and that instead thereof , the brethren had took upon them , according to the arrian doctrine , to appoint solemn and occasional fasts in several places , as at leicester , coventry , &c. in defiance of the laws , and her own prerogative . touching which last , she gave another hot alarm to archbishop grindal , who in a long letter did excuse the matter , as not being done by his allowance or consent ; though it could not be denyed but that it had been done by his connivance , which came all to one : so that the accusation being strong , his defences weak , and no friend left about the queen who durst mediate for him ( for who durst favour him on whom leicester frowned ? ) the archi-episcopal jurisdiction was sequestred from him , conferred upon four suffragans of the province of canterbury , and he himself confined to one of his country-houses , till the queens ●●rther pleasure should be signified to him . which sequestration must needs happen before the beginning of the convocation which was held this year ; the pesidency whereof was then devolved on the bishop of london , by reason of grindals incapacity to perform that service . . for on the sixteenth day of ianuary , it pleased the queen to call a parliament to be held at westminster , in which some things occurred of great importance , in order to the presbyterian history which we have in hand . the puritans following the arrians in that particular , as in many others , had openly decryed all set and determinate fasts ; but then ascribed more merit unto those of their own appointing , then any papists do to those of the popes ordaining . they had also much took off the edge of the people from the common-prayer-book , but ●●st especially from the litany ( none of the meanest pieces in it ) which ●ill that time was read accustomably in the house of commons , before the members setled upon any business . but in the beginning of this parliament , it was moved by one paul wentworth in the house of commons , that there might be a sermon every morning before they sate , and that they would nominate some day for a solemn fast. how the first motion sped , i have nowhere found ; but may conclude by the event , that it came to nothing , because i never heard that any thing was done in puisance of it till the late long parliament , where the like toy was taken up for having sermons every morning in the abbey-church . but that about the fast being made when more then half the members were not present at it , was carried in the affirmative by fifteen voices . and thereupon it was ordered , as the journal t●ll●●h us , that as many of the house as conveniently could , should on the sund●y fortnight following assemble and meet together in the temple-church , there to have preaching , and to joyn together in prayer with humiliation and fasting for the assistance of gods spirit in all their consultations during this parliament , and for the preservation of the queens majesty and her realms . and though they were so cautious in the choice of their preachers , to refer the naming of them to the lords of the council , which were then members of the house , in hope to gain them also to avow the action ; yet neither could this satisfie the queen , or affect their lordships . for some of them having made the queen acquainted with their purpose in it , she sends a message to them by sir christopher hatton , who was then vice-chamberlain ; by which he lets them know , that her majesty did much admire at so great a rashness in that house , as to put in execution such an innovation , without her privity and pleasure first made known unto them . which message being so delivered , he moved the house to make humble submission to her majesty , acknowledging the said offence and contempt , craving the remission of the same , with a full purpose to forbear the committing of the like hereafter . which motion being hearkned to ( as there was good reason ) mr. vice-chamberlain is desired to present their submission to the queen , and obtain her pardon ; which he accordingly performed . . this practice gave the queen so fair a prospect into the counsels of the faction , that she perceived it was high time to look about her , and to provide for the preserving of her power and prerogative-royal , but more for the security of her realm and person . to which end she procured a statute to be made in that very parliament , by which it was enacted , that if any person or persons , forty days after the end of that session , should advis●dly devise , or write , or print , or set forth any manner of book , rhyme , ballad , letter or writing , containing any false , seditious , or slanderous matter , to the defamation of the queens majestie , or to the encouraging , stirring or moving of any insurrection or rebellion within this realm , or any of the dominions to the same belonging : or if any person after the time aforesaid , as well within the queens dominions , as in any other place without the same , should procure such book , rhyme , ballad , &c. to be written , printed , published or set forth , &c. ( the said offence not being within the compass of treason by vertue of any former statute ) that then the said offenders , upon sufficient proof thereof by two lawful witnesses , should suffer death and loss of goods , as in case of felony . and that the queen may be as safe from the machinations of the papists , as she was secured by this act from the plots of the puritans , a law was past , to make it treason for any priest or iesuit to seduce any of the queens subjects to the romish religion ; and for the subjects to be reconciled to the church of rome . this act , intituled , an act for retaining the queens subjects in their due obedience ; the other , for the punishing seditious words against the queen , eliz. cap. , . which statutes were contrived of purpose to restrain the insolency of both factions ; and by which , many of them were adjudged to death in times ensuing : some of them , as in case of treason ; and others , as the authors or the publishers of seditious pamphlets . but the last statute being made with limitation to the life of the queen , it expired with her . and had it been revived ( as it never was ) by either of the two last kings , it might possibly have prevented those dreadful mischiefs which their posterity for so long a time have been involved in . . together with this parliament , was held a convocation , as the custom is . in the beginning whereof , an instrument was produced under the seal of archbishop grindal , for substituting dr. iohn elmore then bishop of london ( a prelate of great parts and spirit , but of a contrary humour to the said archbishop ) to preside therein ; which in the incapacity of the other , he might have challenged as of right belonging to him . nothing else memorable in this convocation , but the admitting of dr. william day then dean of windsor , to be prolocutor of the clergie ; the passing of a bill for the grant of subsidies ; and a motion made unto the prelates , in the name of the clergie , for putting the late book of articles in execution . nothing else done within those walls , though much was agitated and resolved on by those of grindals party in their private meetings . some of the hotter heads amongst them had proposed in publick , that the clergie should decline all business , even the grant of subsidies , till the archbishop were restored to his place and suffrage . but this could find no entertainment amongst wiser men . others advised , that a petition should be drawn in the name of both houses , by which her majestie might be moved to that restitution . and though i find nothing to this purpose in the publick registers ( which may sufficiently evince , that it never passed as an act of the convocation ) yet i find that such a petition was agreed upon and drawn into form by dr. tobie matthews then dean of christ-church , and by some friends presented to her majesties sight . matthews was master of an elegant and fluent stile , and most pathetically had bemoaned those sad misfortunes which had befallen that prelate , and the church in ●im , by suffering under the displeasure of a gratious sovereign . the mitigation whereof was the rather hoped for , in regard he had offended more out of the tenderness of his conscience , then from the obstinacy of his will. but no such answer being given unto this petition , as by his friends might be expected , grindal continued under his suspension till the time of his death . once it was moved , to have a co-adjutor imposed upon him , who should not onely exercise the iurisdiction , but receive all the rents and profits which belonged to his bishoprick . and so far they proceeded in it , that dr. iohn whitgift ( who had been preferred to the see of worcester , . ) was nominated for the man , as one sufficiently furnished with abilities to discharge the trust . but he most worthily declined it , and would not suffer the poor man to be stript of his clothes , though for the apparelling of his own body with the greater honour , till death had laid him in the bed of eternal rest . . but the troubles of this year were not ended thus . for neither those good laws before remembred , nor the executions done upon them , could prevail so far , as to preserve the church from falling into those distractions , which both the papists and the presbyterians had projected in it . the jesuits had hitherto been content to be lookers on , a●d suffered the seminary priests to try their fortunes in the reduction of this kingdom to the see of rome . but finding how little had been done by them in twenty years ; so little , that it came almost to less then nothing ; they are resolved to take the honor to themselves . to which end , heywood , parsons and campian first set foot in england , and both by secret practices and printed pamphlets , endeavoured to withdraw the subjects from their due obedience . nothing more ordinary in their mouths , or upon their pens , then that the crown belonged of right to the queen of scots : that elizabeth was to be deprived : that if the pope commanded one thing , and the queen another , the popes commands were to be obeyed , and not the queens : and in a word , that all the subjects were absolued from their allegiance , and might declare as much when they found it necessary . which that it might be done with the greater safety , pope gregory the xiii is desired to make an explication of the former bull. by which it should be signified to the english catholicks , that the said former bull of pope pius v should remain obligatory unto none but the hereticks onely ; but that the romish catholicks should not be bound by it , as the case then stood , till they should find themselves in a fit capacity to put the same in execution without fear of danger . and presently upon their first entrance , a book is published by one howlet , containing many reasons for deterring the papists from joyning in any act of worship with the english protestants ; the going , or not going to church , being from henceforth made a sign distinctive , as they commonly phrased it . in this year also beza published his schismatical pamphlet , intituled , de triplici episcopatu ; of which see lib. . numb . . lib. . numb . . first written at the request of knox and other of the presbyterians of the kirk of scotland , that they might have the better colour to destroy episcopacy ; translated afterwards into english for the self-same reason , by field of wandsworth . against this book , dr. iohn bridges dean of sarum writ a large discourse , intituled , a defence of the government established in the church of england ; not published till the year , when the authority thereof was most highly stood on . the like done afterward by dr. hadrian savavia : of which we shall speak more in its proper place . . and now the waters are so troubled , that cartwright might presume of gainful fishing at his coming home . who having settled the presbytery in iersey and guernsey , first sends back snape to his old lecture at northampton , there to pursue such orders and directions as they had agreed on ; and afterwards put himself into the factory of antwerp , and was soon chosen for their preacher . the news whereof brings travers to him ; who receives ordination ( if i may so call it ) by the presbytery of that city , and thereupon is made his partner in that charge . it was no hard matter for them to perswade the merchants to admit that discipline , which in their turns might make them capable of voting in the publick consistory : and they endeavoured it the rather , that by their help they might effect the like in the city of london , whensoever they should find the times to be ready for them . the like they did also in the english church at middleborough the chief town in zealand , in which many english merchants had their constant residence : to which two places they drew over many of the english nation , to receive admission to the ministery in a different form from that which was allowed in the church of england . some of which following the example of cartwright himself , renounced the orders which they had from the hands of the bishops , and took a new vocation from these presbyters ; as , fennor , arton , &c. and others there admitted to the rank of ministers , which never were ordained in england ; as hart , guisin , &c. not to say any thing of such as were elected to be elders or deacons in those forreign consistories , that they might serve the churches in the same capacity at their coming home . and now at last they are for england , where travers puts himself into the service of the lord treasurer burleigh , by whose recommendation he is chosen lecturer of the temple church ; which gave him opportunity for managing all affairs which concerned the discipline with the london-ministers . cartwright applies himself to the earl of leicester , by whom he is sent down to warwick , and afterwards made master of an hospital of his foundation . in the chief church of which town , he was pleased to preach , as often as he could dispense with his other business . at his admission to which place , he faithfully promised , if he might be but tolerated to preach , not to impugne the laws , orders , policy , government , nor governours in this church of england ; but to perswade and procure , so much as he could , both publickly and privately , the estimation and peace of this church . . but scarce was he setled in the place , when he made it manifest by all his actions , how little care he took of his words and promises : for so it was , when any minister , either in private conferences , or by way of letters , required his advice in any thing which concerned the church , he plainly shewed his mislike of the ecclesiastical government then by law established , and excepted against divers parts of the publick liturgie ; according to the tenour of the two admonitions , by him formerly published . by means whereof , he prevailed with many , who had before observed the orders of the common-prayer-book , now plainly to neglect the same ; and to oppose themselves against the government of bishops , as far as they might do it safely , in relation to the present times . and that he might not press those points to others , which he durst not practice in himself , he many times inveighed against them in his prayers and sermons : the like he also did against many p●ssages in the publick liturgie , as namely , the use of the surplice ; the interrogatories to god-fathers in the name of infants ; the cross in baptism ; the ring in marriage ; the thanksgiving after child-birth ; burials by ministers ; the kneeling at communions ; some points of the litany ; certain collects and prayers ; the reading of portions of scripture for the epistle and gospel ; and the manner of singing in cathedral churches . and for example unto others , he procured his wife not to give thanks for her delivery from the peril of childbirth , after such form , and in such place and manner as the church required . which as it drew on many other women to the like contempt , so might he have prevailed upon many more , if he had not once discoursed upon matters of childbirth with such in discretion , that some of the good wives of warwick were almost at the point to stone him as he walked the streets . but that he might not seem to pull down more with one hand , then he would be thought sufficiently able to build up with both ; he highly magnified in some of his sermons the government of the church by elderships in each congregation , and by more publick conferences in classical and synodical meetings ; which he commended for the onely lawful church-government , as being of divine institution , and ordained by christ. a form whereof he had drawn up in a little book : which having past the approbation of some private friends , was afterwards recommended to the use of the rest of the brethren , assembled together by his means for such ends and purposes , by whom it was allowed of as most fit to be put in practice . for being a new nothing , and of cartwrights doing , it could not but finde many besides women and children to admire the workmanship . . this was the sum of cartwrights actings in order to the innovations , both in government , and forms of worship , which heretofore he had projected . not that all this was done at once , or in the first year onely after his return ; but by degr●●s , as opportunity was offered to him . yet so far he prevailed in the first year onely , that a meeting of sixty ministers out of the counties of essex , cambridge and norfolk , was held at a village called cork●il , where knewstubs ( who was one of their number ) had the cure of souls . which meeting was held may . anno ● ▪ there to co●fer about some passages in the common prayer-book , what might be tolerated in the same , and what ●e●used ; as namely , apparel , matter , form ▪ holy-days , fastings , injunctions , &c. the like meeting held at the commencement in cambridge then next ensuing . and what they did resolve in both , may be gathered partly from a passage in the preface to a book published in the year next following by william reynods before mentioned . in which he tells us , that it had been appointed by the first book of common prayer , that the minister in the time of his ministration should use such ornaments in the ●hurch , as were in use by authority of parliament in the second year of the reign of king edward the sixth . and then , saith he , i appeal to the knowledge of every man , how well that act of parliament is observed throughout the realm ; in how many cathedrals or parish●churches those ornaments are reserved ▪ whether every private minister , by his own authority , in the time of his ministration , disdain not such ornaments , using onely such apparel as is most vulgar and prophane ; to omit other particular differences , of facts , of holy-days , crossing in baptism , the visitation of the sick , &c. in which their alterations are well known , saith he , by their daily practice , and by the differences betwixt some common prayer books which were last printed ( as namely that of richard jugg before remembred ) from those which were first published by supreme authority . in all which deviations from the rule of the church , the brethren walked on more securely , because the state was wholly exercised at this time in executing the severity of the late statute on such priests and jesuits as laboured to pervert the subjects and destroy the queen , thereby to re-advance the pope to his former tyranny . in which respect it was conceived to be a good rule in the school of policy , to grant a little more liberty to the puritan faction ; though possibly it were done on no other score , then that of their notorious enmity to the popish party . . about this time it also was , that by the practices of cartwright and his adherents , their followers began to be distinguished by their names and titles , from the rest of the people . first , in relation to their titles . thus those of his faction must be called the godly , the elect , the righteous ; all others being looked upon as carnal gospellers , the prophane , the wicked . and next , in reference to their names . their children must not be baptized by the names of their ancestors , as richard , robert , and the like ; but by some name occurring in the holy scriptures , but more particularly in the old testament , because meerly hebrew , and not prophaned with any mixture of the greek or roman : concerning which there goes a story , that an inhabitant of northampton , called hodgkingson , having a childe to be baptized , repaired to snape , before mentioned , to do it for him ; and he consented to the motion , but with promise that he should give it some name allowed in scripture . the holy action being so far forwards , that they were come to the naming of the infant , they named it richard , which was the name of his grandfather by the mothers side . upon this a stop was made , nor would he be perswaded to baptize the childe , unless , the name of it were altered . which when the god-father refused to do , the childe was carried back unchristened . it was agreed by him and cartwright , in the book of discipline which they imposed upon the islands , that the minister in baptizing children should not admit of any such names as had been used in the time of paganism , the names of idols , and the like . which rule though calculated like a common almanack , for the meridian of those islands onely , was afterwards to be observed on the like occasions , in all the churches of great britain . such was their humour at that time : but they fell shortly after on another fancie . for taking it for granted , because they thought so , that the english tongue might be as proper and significan● as the holy hebrew ; they gave such names unto their children , as many of them when they came to age were ashamed to own . out of which forge came their accepted , ashes , consolation , dust , deliverance , discipline , earth , freegift , fight-the good fight-of-faith , from above , ioy-again , kill-sin , more-fruit , more-tryal , praise●god , reformation , tribunal , the-lord-is-neer , thankful , with many others of like nature , which onely served to make the sacrament of baptism as contemptible , as they had made themselves ridiculous by these new inventions . . some stop they had in their proceedings , which might have terrified them at the present from adventuring further , but that they were resolved to break through all difficulties , and try the patience of the state to the very utmost . the queen had entertained a treaty of marriage , anno , with francis duke of anjow , the youngest son of henry the second , and the onely surviving brother of henry the third , then reigning in france . for the negotiating whereof , monsieur simier , a most compleat courtier , was sent ambassador from that king. by whom the business was sollicited with such dexterity , that the match was generally conceived to be fully made . the puritans hereupon begin to clamour , as if this ma●ch did aim at nothing but the reduction of popery , & the destruction of religion here by law established . but fearing more the total ruine of their hopes and projects , then any other danger which could happen by it . the queen took care to tye the duke to such conditions , that he could hardly be permitted to hear mass in his private closet ; and had caused camp●an to be executed at his being here , to let him see how little favour was to be expected by him for the catholick party . yet all this would not satisfie the zealous brethren , who were resolved to free themselves from their own fears , by what means soever . first therefore it was so contrived , that as simere passed between greenwich and london , before the coming of the duke , a shot was made at him from a ship , with which one of the watermen was killed , but the ambassador therewith more amazed then hurt . the gunner afterwards was pardoned , by the great power the earl of leicester had in court ; it being pretended , that the piece was discharged upon meer accident , and not upon malice or design . after this , follows a seditious pamphlet , writ by one stubs of lincolns inn , who had married one of the sisters of thomas cartwright ; and therefore may be thought to have done nothing in it without his privity . this book he called , the gaping gulf ; in which england was to have been swallowed , the wealth thereof consumed , and the gospel irrecoverably drown'd ; writ with great bitterness of spirit and reproachful language , to the disgrace of the french nation , the dishonor of the dukes own person ; and not without some vile reflections on the queen herself , as if she had a purpose to betray her kingdom to the power of strangers . . for publishing this book , no such excuse could be pretended , as was insisted on in defence of the former shot ; nor could the queen do less in justice to her self and her government , as the case then stood , then to call the authors and the publishers of it to a strict account . to which end the said stubs , together with hugh singleton and william page , were on the day of october arraigned at westminster , for writing , printing and dispersing that seditious pamphlet ; and were all then and there condemned to lose their right hands for the said offence . which sentence was executed on the third of november upon stubs and page , as the chief offenders ; but singleton was pardoned as an accessary , and none of the principals in the crime . which execution gave great grief to the disciplinarians ; because they saw by that experiment , that there was no dallying with the queen , when either the honor of her government , or the peace of her dominions seemed to be concerned . and they were most afflicted at it in regard of cartwright , whose inability to preserve so near a friend from the severity and shame of so great a punishment , was looked on as a strong presumption that he could be as little able to save himself , whensoever it was thought expedient upon reason of state to proceed against him . but now they are engaged in the same bottom with him , they were resolved to steer their course by no other compass , then that which this grand pilot had provided for them . not terrified from so doing , by the open schism which was the next year made by one robert brown , once a disciple of their own , and one who built his schism upon cartwrights principles ; nor by the hanging of those men who had dispersed his factious and schismatical pamphlets . for the better clearing of which matter , we must fetch the story of this brown a little higher , and carry it a little lower then this present year . . this robert brown was born at tol●thorp in the county of rutland ; the grand-child of francis brown esquire , priviledged in the year of king henry viii , to wear his cap in the presence of the king himself , or any other lords spiritual or temporal in the land ; and not to put it off at any time , but onely for his own ease and pleasure . he was bred sometimes in corpus christi colledge ( commonly called bennet colledge ) in the university of cambridge . where , though he was not known to take any degree , yet he would many times venture into the pulpit . it was observed , that in his preaching he was very vehement ; which cartwrights followers imputed onely to his zeal , as being one of their own number . but other men suspected him to have worse ends in it . amongst many , whom rather curiosity then devotion had brought to hear him , dr. iohn still ( though possibly not then a doctor ) hapned to be one . who being afterwards master of trinity-colledge , and finally lord bishop of bath and wells , was used to say , that he discerned something extraordinary in him at the very first , which he presaged would prove a disturbance to the church , if it were not seasonably prevented . being well verst and conversant in cartwrights books , and other the like pamphlets of that time , he became more and more estranged from the church of england : whose gove●●ment he found to be de●amed for antichristian ; her sacraments affirmed to be defiled with superstition ; her liturgie reproached for popish , and in some part heathenish ; and finally , her ordination to be made no better then those of baals priests amongst the jews . not able to abide longer in a church so impure and filthy , he puts himself over into zealand , and joyns with cartwrights new church in the city of middleborough . but finding there some few remainders of the old impiety , he resolves to constitute a new church of his own projectment , which should have nothing in it but what was most pure and holy . the draught whereof , he comprehended in a book which he printed at middleborough , an. , intituled , a treatise of reformation : and having sent as many of them into england as might serve his turn , he followed after in pursuit of his new plantation . . the dutch had then a church at norwich , as before was said , more numerous then any other church or congregation within the precincts of that city . many of which enclining of themselves to the anabaptists , were apt enough to entertain any new opinions which held conformity with that sect. amongst them he begins , and first begins with such amongst them as were most likely to be ruled and governed by him ; he being of an imperious nature , and much offended with the least dissent or contradiction , when he had uttered any paradox in his discourses . having gotten into some authority amongst the dutch , whose language he had learned when he lived in middleborough , and grown into a great opinion for his zeal and sanctity , he began to practise with the english ; using therein the service and assistance of one richard harrison , a country school master , whose ignorance made him apt enough to be seduced by so weak a prophet . of each nation he began to gather churches to himself , of the last especicially ; inculcating nothing more to his simple auditors , then that the church of england had so much of rome , that there was no place left for christ , or his holy gospel . but more particularly he inveighed against the government of the bishops , the ordination of ministers , the offices , rites and ceremonies of the publick liturgie , according as it had been taught out of cartwrights books ; descending first to this position , that the church of england was no true and lawful church . and afterwards to this conclusion , that all true christians were obliged to come out of babylon , to separate themselves from those impure and mixt assemblies , in which there was so little of christs institution ; and finally , that they should joyn themselves to him and to his disciples , amongst whom there was nothing to be found which savoured not directly of the spirit of god ; nothing of those impurities and prophanations of the church of england . hereupon followed a defection from the church it self ; not as before amongst the presbyterians , from some offices in it . browns followers ( which from him took the name of brownists ) refusing obstinately to joyn with any congregation , with the rest of the people , for hearing the word preached , the sacraments administred , and any publick act of religious worship . this was the first gathering of churches which i finde in england ; and for the justifying hereof , he caused his books to be dispersed in most parts of the realm . which tending as apparently to sedition , brought both the dispersers of them within the compass of the statute eliz. cap. . of which we are informed by stow , that elias thasker was hanged at bury on the fourth of iune ; and iohn copping , on the sixth of the same month , for spreading certain books , seditiously penned by robert brown against the book of common-prayer established by the laws of this realm ; as many of their books as could be found , being burnt before them . . as for the writer of the books , and the first author of the schism , he was more favourably dealt with then these wretched instruments , and many other of his followers in the times succeeding . being convented before dr. edmond freak , then bishop of norwich , and others of the queens commissioners in conjunction with him ; he was by them upon his refractory carriage committed to the custody of the sheriff of norwich . but being a near kinsman by his mother to the lord treasurer burleigh , he was at his request released from his imprisonment , and sent to london , where some course was taken to reclaim him , if it might , be possible , totally , or in part at least , as god pleased to bless it . whitgift by this time had attained to the see of canterbury ; a man of excellent patience and dexterity in dealing with such men as were so affected . by whose fair usage , powerful reasons , and exemplary piety , he was prevailed upon so far , as to be brought unto a tolerable compliance with the church of england . in which good humour he was favourably dismist by the arch-bishop , and by the lord-treasurer burleigh , to the care of his father ; to the end that being under his eye , and dealt with in a kinde and temperate manner , he might in time be well recovered , and finally withdrawn from all the reliques of his fond opinions . which letters of his bear date on the of october . but long he had not staid in his fathers house , when he returned unto his vomit , and proving utterly incorrigible , was dismist again ; the good old gentleman being resolved upon this point , that he would not own him for a son , who would not own the church of england for his mother . but at the last , though not till he had passed through two and thirty prisons , as he used to brag , by the perswasions of some friends , and his own necessities ( the more powerful orators of the two ) he was prevailed with to accept of a place called a church in northamptonshire , beneficed with cure of souls ; to which he was presented by thomas lord burleigh , after earl of exon , and thereunto admitted by the bishop of peterborough , upon his promise not to make any more disturbances in the proceedings of the church : a benefice of good value , which might tempt him to it , the rather , in regard that he was excused as well from preaching , as from performing any other part of the publick ministry ; which offices he discharged by an honest curate , and allowed him such a competent maintainance for it , as gave content unto the bishop , who had named the man. and on this benefice he lived to a very great age , not dying till the year ; and then dying in northampton gaol , not on the old account of his inconformity , but for breach of the peace . a most unhappy man to the church of england , in being the author of a schism which he could not close ; and most unfortunate to many of his friends and followers , who suffered death for standing unto those conclusions , from which he had withdrawn himself divers years before . . but it is time that we go back again to cartwright , upon whose principles and positions he first raised this schism . which falling out so soon upon the execution which was done on stubs , could not but put a great rebuke upon his spirit ; and might perhaps have tended more to his discouragement , had not his sorrows been allayed and sweetned by a cordial which was sent from beza , sufficient to revive a half-dying brother . concerning which there is no more to be premised , but that geneva had of late been much wasted by a grievous pestilence , and was somewhat distressed at this time by the duke of savoy . their peace not to be otherwise procured , but by paying a good sum of money , and money not to be obtained but by help of their friends . on this account he writes to travers , being then domestick chaplain to the lord treasurer burleigh ; but so , that cartwright was to be acquainted with the tenour of it ; that by the good which the one might do upon the queen by the means of his patron , and the great influence which the other had on all his party , the contribution might amount to the higher pitch . but as for so much of the said letter as concerns our business , it is this that followeth ; viz. if as often , dear brother , as i have remembred thee and our cartwright , so often i should have written unto thee , you had been long since overwhelmed with my letters ; no one day passing , wherein i do not onely think of you and your matters ; which not onely our ancient friendship , but the greatness of those affairs wherein you take pains , seems to require at my hands . but in regard that you were fallen into such times , wherein my silence might be safer far then my writing , i have , though most unwillingly , been hitherto silent . since which time , understanding that by gods grace the heats of some men are abated , i could not suffer this my friend to come unto you without particular letters from me , that i may testifie my self to be the same unto you as i have been formerly ; as also , that at his return i may be certified of the true state of your affairs . after which preamble , he acquaints him with the true cause of his writing , the great extremities to which that city was reduced , and the vast debts in which they were plunged ; whereby their necessities were grown so grievous , that except they were relieved from other parts , they could not be able to support them : and then he addes , i beseech thee , my dear brother , not onely to go on in health with thy daily prayers ; but that if you have any power to prevail with some persons , shew us by what honest means you can , how much you love us in the lord. finally , having certified him of other letters which he had writ to certain noblemen , and to all the bishops , for their assistance in that case ; not without some complaints of a dis-respect which he had found to some of his late addresses , he concludes it thus ; viz. farewel my dear brother ; the lord iesus every day more and more bless thee , and all that earnestly desire his glory . . this letter dated in the beginning of october , . came very seasonably both to comfort cartwright , who could not but be much afflicted with his late misfortunes , and encouraged him to proceed in pursuit of that business in which they had took such pains . this was enough to make them hasten in the work , who wanted no such spurs to set them forwards . till this time they had no particular form , either of discipline or worship , which generally was allowed of for the use of their churches ; but every man gathered some directions out of cartwrights books , as seemed most proper for that purpose . but cartwright having now drawn up his form of discipline , mentioned before amongst the rest of his practices , , that book of his was looked on as the onely rule , by which they were to regulate their churches in all publick duties . but in regard of the great scandal given by brown , the execution done at bury upon thacker and copping , and the severity of the laws in that behalf ; it was thought fit to look before them , and so to carry on the business as to make no rupture in the church , and to create no eminent danger to themselves . in reference to which ends , they held a general assembly , wherein they agreed upon some order for putting the said discipline in execution , but with as little violation of the peace of the church as they could possibly devise : and therefore that they might proceed with the greater safety , it was advised and resolved on , . that such as are called unto the ministery of any church , should be first approved by the classis , or some greater assembly , and then commended to the bishop by their special letters , to receive their ordination at his hands . . that those ceremonies in the book of common-prayer which seemed to have been used in the times of popery , were totally to be omitted , if it might be done without being deprived of their ministery ; or otherwise the matter to be left to the consideration of the classis , or other greater assembly , that by the judgement thereof it might be determined what was most fitting to be done . . that if subscription to the articles of religion and the book of common-prayer should be urged again , that they might be then subscribed unto , according to the statute of eliz. that is to say , to such of them onely as contain the sum of christian faith , and the doctrine of the sacraments . but . that for many weighty causes , neither the rest of the said articles , nor the book of common-prayer were to be subscribed ; no , though a man should be deprived of his ministery upon such refusal . . a consultation was held also in the said assembly , that without changing of the names , or any sensible alteration in the state of the church , the church-wardens and collectors of every parish might serve in the place of elders and deacons ; and to that end , that notice might be given of their election , about the space of days before the times appointed for it by the law of the land : to the intent that the church might joyn in prayer to god to be so directed , as to make choice of fit men to supply those ministeries . it was advised also , that before the ordinary times of the said elections , the ordinance of christ should be publickly intimated to the congregation , concerning the appointment of watchmen and overseers in the church ; it being their duty to foresee that no offence or scandal arise in the church ; and that if any such offence or scandal should happen , it might be seasonably remedied and abolished by them : as also that the names of the parties chosen be published on the next lords day ; their duties toward the church , and the churches duty toward them , being then declared ; and then the said officers to be admitted to their several ministeries , with the general prayers of the whole church . orders were also made for a division of the churches into classical and synodical meetings , according to the tenor of the book of discipline ; for keeping a registry of the acts of the classis and synods ; for dealing with patrons to present fit men , when any church fell void belonging to their presentations ; for making collections at the general assemblies ( which were then held for the most part at the act in oxon , or the commencement in ●ambridge ) towards the relief of the poor , but most especially of those who had been deprived of their benefices for their not subscribing ; as also of such ministers of the kirk of scotland , as for their factiousness and disobedience had been forced to abandon that kingdom : and finally , for nominating some set-time at the end of each provincial synod , in which the said provincial synod was to sit again ; as also for the sending of fit men to the general synods , which were to be held either in times of parliament , or at such other times as seemed most convenient . . by these disguisings it was thought that they might breed up their presbytery under the wing of episcopacie , till they should finde it strong enough to subsist of it self , and bid defiance to that power which had given it shelter . it was resolved also , that instead of prophesying , which now began to be supprest in every place , lectures should be set up in some chief towns in every county : to which the ministers and lay-brethren might resort securely , and thereby prosecute their designe with the like indempnity . but no disguise could fit them in their alterations of the forms of worship ; of which nothing was to be retained by cartwrights rules , but that which held conformity with the church of geneva . according to the rules whereof , the minister had no more to do on the days of worship , but to preach his sermon , with a long prayer before it , and another after it , of his own devising ; the people being entertained both before and after with a psalm in meter , according to such tune or tunes as the clerk should bid . for having distributed the whole worship of god into these three parts ; that is to say , prayers , praises , and prophesyings ; the singing of the psalms ( which they conceived to be the onely way of giving praise ) became , in fine , as necessary as the prayers or preachings . their other aberrations from the publick liturgie in sacraments and sacramentals , may best be found in cartwrights practice , as before laid down ; it being not to be supposed that he would practise one thing and prescribe another , or that his own practice might not be a sufficent canon , to direct all the churches of this platform . but these alterations being so gross , that no cloak could cover them ; another expedient was devised somewhat more chargeable then the other , but of greater safety . for neither daring to reject the publick liturgie , and being resolved not to conform themselves unto it ; they fell upon a course of hiring some lay-brother , ( as snape did a lame souldier of barwick ) or possibly ▪ some ignorant curate , to read the prayers to such as had a minde to hear them ; neither themselves , nor their disciples coming into the church , till the singing of the psalm before the sermon . concerning which , one of the brethren writes to field , a that having nothing to do with the prescribed form of common-prayer , he preached every lords day in his congregation ; and that ●e did so by the counsel of the reverend brethren ; by whom ( such was gods goodness to him ) he had been lately called to be one of the classis , which once a week was held in some place or other . . in this condition stood the affairs , when the reverend whitgift came to the see of canterbury . a man that had appeared so stoutly in the churches quarrels , that there could be no fear of his grind●llizing , by winking at the plots and practices of the puritan faction . so highly valued by the queen , that when she first preferred him to the see of worcester , anno , she gave him the disposing of all the prebendaries of that church , to the end he might be served with the ablest and most learned men . nor was he less esteemed for his civil prudence ; which moved sir henry sidney ▪ to select him before all others to be his vice-president in wales , at such time as he was to go lord-deputy for the realm of ireland . upon this man the queen had always kept her eye since grindal fell into disfavour , and willingly would have made him his co-adjutor , if he could have been perswaded to accept the offer . which moderation altered nothing of the queens minde toward him , who was so constant in her choice and designations of fit men to serve her , that upon grindals death , which happened on the of iuly , she preferred whitgift to the place . to which he was actually translated before michaelmas following , that he might have the benefit of the half-years-rent . which as it was another argument of the queens good affection to him ( who otherwise was sufficiently intent on her personal profit ) so for a further demonstration of it , she caused one hundred pounds to be abated in his tenths and first fruits , which had been over-charged on his predecessor . and , which was more then both together , she suffered him to commence a suit against sir iames crofts , comptroller of her houshold , governour of the town of barwick , and a privy councellor , for the recovery of some lands , to the quantity of one thousand acres , which had been first alienated to the queen , and by the queen was given to crofts on a court-petition . which suit , as he had courage enough to take in hand , so had he the felicity of an happy issue , in the recovering of those lands from such potent competitors , without loosing any part of her majesties favour . but these things are not pertinent to my present business , unless it be to shew upon what ground he stood , and that he was resolved to abate of nothing which concerned the honour of the church , who was so vigilant and intent ( without fear of envy or displeasure ) on the profit of it . . the queen was set upon a point of holding her prerogative-royal at the very height ; and therefore would not yield to any thing in civil matters , which seemed to tend to any sensible diminution of it . and in like sort she was resolved touching her supremacy , which she considered as the fairest jewel in the regal diadem ; and consequently , could as little hearken to such propositions as had been made in favor of the puritan faction by their great agents in the court , though she had many times been sollicited in it . to ease herself of which sollicitations for the time to come , she acquaints whitgift at his first coming to the place , that she determined to discharge herself from the trouble of all church-concernments , and leave them wholly to his care : that he should want no countenance and encouragement for carrying on the great trust committed to him : that she was sensible enough into what disorder and confusion the affairs of the church were brought , by the connivance of some bishops , the obstinancy of some ministers , and the power of some great lords both in court and countrey ; but that notwithstanding all these difficulties , he must resolve , not onely to assert the episcopal power , but also to restore that uniformity in gods publick worship , which by the weakness of his predecessor was so much endangered . thus authorized and countenanced , he begins his government . and for the first essay thereof , he sends abroad three articles to be subscribed by all the clergy of his province . the tenour of which articles , because they afterwards created so much trouble to him , i shall here subjoyn . first therefore , he required the clergy to subscribe to this , that the queen had supreme authority over all persons born within her dominions , of what condition soever they were ; and that no other prince , prelate or potentate , either had , or ought to have any jurisdiction civil or ecclesiastical within her realms and dominions . . that the book of common-prayer , and the ordination of bishops , priests and deacons , contained nothing contrary to the word of god , but might lawfully be used ; and that they would use that and no other . . that he allowed the articles of religion , agreed in the synod holden at london , in the year of our lord , and published by the queens authority ; and did believe them to be consonant to the word of god. . it is not easie to imagine what clamours were raised amongst the brethren upon this occasion ; how they moved heaven and earth , the court and country , and all the friends they had of the clergie or laity , to come to their assistance in this time of their tryal . by means whereof , they raised so strong an opposition against his proceedings , that no man of less courage then whitgift , and none but whitgift so well backed and countenanced by a gratious mistress , could have withstood the violence and fury of it . but by the queens constancie on the one side , who gave semper eadem for her motto , to shew that she was always one ; and by his most invincible patience on the other side , whose motto being vincit qui patitur , declared what hopes he had , that by a discreet patience he might get the victory ; he had the happiness to see the church reduced to her former lustre , by the removing of all obstacles which lay before him . the first of which was laid by some of his own diocess , who being required by him to subscribe for an example to others , not onely refused so to do , but being thereupon suspended for their contumacy in due form of law , they petitioned to the lords of the council for relief against him : the like petition was presented to them , by some ministers of the diocess of norwich , against dr. edmond freak their bishop ; to whom the planting of so many dutch churches in the principal city , and other of the chief towns of his diocess , had given trouble enough . to the petition of the kentish ministers , which concerned himself , he was required to answer at the council-table , on the sunday following . instead whereof , he lays before them in the letter , that the petitioners , for the most part , were ignorant and raw young men , few of them licensed preachers , and generally disaffected to the present government : that he had spent the best part of two or three days in labouring to reduce them to a better understanding of the points in question ; but not being able to prevail , he had no otherwise proceeded then the law required : that it was not for him to sit in that place , if every curate in his diocess might be permitted so to use him ; nor possible for him to perform the duty which the queen expected at his hands , if he might not proceed to the execution of that power by her majesty committed to him , without interruption : that he could not be perswaded , that their lordships had any purpose to make him a party , or to require him to come before them to defend those actions , wherein he supposed that he had no other iudge but the queen her self ; and therefore in regard that he was called by god to that place and function , wherein he was to be their pastor , he was the rather moved to desire their assistance in matters pertaining to his office , for the quietness of the church , the credit of religion , and the maintainance of the laws in defence thereof , without expecting any such attendance on them as they had required , for fear of giving more advantage to those wayward persons , then he conceived they did intend . and thereunto he added this protestation , that the three articles whereunto they were moved to subscribe , were such , as he was ready by learning to defend , in manner and form as there set down , against all opponents , either in england or elsewhere . . in reference to the paper of the suffolk ministers , he returns this answer : it seemeth something strange to me , that the ministers of suffolk finding themselves agrieved with the doings of their diocesans should leave the ordinary course of proceeding by the law , ( which is to appeal unto me ) and extraordinarily trouble your lordships in a matter not so incident ( as i think ) to that honourable board , seeing it hath pleased her majesty her own self in express words to commit these causes ecclesiastical to me , as to one who is to make answer unto god and her majesty in this behalf ; my office also and place requiring the same . in answer unto their complaint ; touching their ordinary proceedings with them , i have herewith sent your lordships a copy of a letter lately received from his lordship , wherein i think that part of their bill to be fully answered . touching the rest , i know not what to judge of it ; but in some points it talketh ( as i think ) modestly and charitably . they say , they are no iesuits sent from rome to reconcile , &c. true it is , neither are they charged to be so ; but notwithstanding , they are contentious in the church of england , and by their contentions minister occasion of offence to those which are seduced by jesuits ; and give the sacraments against the form of publick prayer used in this church , and by law established , and thereby increase the number of them , and confirm them in their wilfulness . they also make a schism in the church , and draw many other of her majesties subjects to a misliking of her laws and government in causes ecclesiastical . so far are they from perswading them to obedience ; or at the least , if they perswade them to it in the one part of her authority , it is in causes civil ; they disswade them from it as much in the other , that i● , in causes ecclesiastical : so that indeed they pluck down with the one hand , that which they seem to build with the other . . more of which letter might be added , were not this sufficient , as well to shew how perfectly he understood both his place and power , as with what courage and discretion he proceeded in the maintenance of it . which being observed by some great men about the court , who had ingaged themselves in the puritan quarrels , but were not willing to incur the queens displeasure by their opposition ; it was thought best to stand a while behind the curtain , and set beal upon him , of whose impetuosity and edge against him they were well assured . this beal was in himself a most eager puritan , trained up by walsingham to draw dry-foot after priests and jesuits ; his extream hatred to those men , being looked on as the onely good quality which he could pretend to . but being over-blinded by zeal and passion , he was never able to distinguish rightly between truth and falshood ; between true sanctity , and the counterfeit appearance of it . this made him first conceive , that whatsoever was not puritan , must needs be popish ; and that the bishops were to be esteemed no otherwise then the sons of antichrist , because they were not looked upon as fathers by the holy brotherhood . and so far was he hurried on by these dis-affections , that though he was preferred to be one of the clerks of the council , yet he preferred the interest of the faction before that of the queen . insomuch that he was noted to jeer and gibe at all such sermons as did most commend her majesties government , and move the auditory to obedience ; not sparing to accuse the preachers upon such occasions to have broached false doctrine , and falsly to alledge the scriptures in defence thereof . this man had either writ or countenanced a sharp discourse against subscription , inscribed to the archbishop , and presented to him ; and thereupon caused speeches to be cast abroad , that the three articles to which subscription was required , should shortly be revoked by an act of the council : which much encreased the obstinacy of the self-willed brethren . but after , fearing lest the queen might have a sight of the papers , he resolved to get them out of his hands ; and thereupon went over to lambeth , where he behaved himself in such a rude and violent manner , as forced the archbishop to give an acconnt thereof by letter to the lord treasurer burleigh , who hitherto had stood fair towards him , in these following words : . i have born ( saith he ) with mr. beals intemperate speeches , unseemly for him to use , though not in respect of my self , yet in respect of her majestie whom he serveth , and of the laws established , whereunto he ought to sh●w some duty . yesterday he came to my house , as it seems to demand the book he delivered unto me . i told him , that the book was written unto me , and therefore no reason why he should require it again , especially seeing i was assured that he had a copy thereof ; otherwise i would cause it to be written out for him : whereupon he fell into very great passions with me ( which i think was the end of his coming ) for proceeding in the execution of the articles , &c. and told me in effect , that i would be the overthrow of this church , and a cause of tumult ; with many other bitter and hard speeches , which i heard patiently , and wished him to consider with what spirit he was moved to say so : for i said , it could not be by the spirit of god , which worketh in men patience , humility and love ; and your words declare ( said i ) that you are very arrogant , proud , impatient and vncharitable . moreover , the spirit of god , &c. and all this while ( saith he ) i talked with him in the upper end of my gallery : my lord of winchester and divers strangers being in the other part thereof . but mr. beal beginning to extend his voyce that all might hear , i began to break off . then he being more and more kindled , very impatiently uttered very proud and contemptuous speeches in the justifying of his book , and condemning the orders established , to the offence of all the bearers . whereupon , being very desirous to be rid of him , i made small answer ; but told him that his speeches were intolerable , that he forgot himself , and that i would complain of him to her majestie : whereof he seemed to make small account , and so he departed in great heat . which said , he lets his lordship know , that though he was never more abused by any man in his life , then since his coming to that place he had been by beal , and that upon no other ground but for doing his duty , yet that he was not willing to do him any ill office with the queen about it , or otherwise to proceed any further in it then his lordship should think most convenient . . finding by these experiments how little good was to be done upon him either way , it was resolved to make some tryal on the opposite party , in hope to bring them by degrees unto some attonement . the lord burleigh shall first break the ice ; who upon some complaint made against the liturgie by some of the brethren , required them to compose another , such as they thought might generally be accepted by them . the first classis thereupon devised a new one , agreeable in most things to the form of geneva . but this draught being offered to the consideration of a second classis ( for so the wise states-man had of purpose contrived the plot ) there were no fewer then six hundred exceptions made against it , and consequently so many alterations to be made therein , before it was to be admitted . the third classis quarrelled at those alterations , and resolved therefore on a new model , which should have nothing of the other : and against this , the fourth was able to pretend as many objections as had been made against the first . so that no likelihood appearing of any other form of worship , either better or worse , to be agreed upon between them , he dismist their agents for the present ; with this assurance , that whensoever they could agree upon any liturgie which might be universally received amongst them , they should find him very ready to serve them in the settling of it . just so pacuvius dealt with the people of capua , when they resolved to put all their senators to death . for when he had advised them not to execute that sentence upon any one senator , till they were agreed upon another to supply the place , there followed such a division amongst them in the choice of the new , and so many exceptions against every man which was offered to them , that at the last it was resolved to let the old senate stand in force , till they could better their condition in the change of the persons . walsingham tries his fortune next , in hope to bring them to allow or the english liturgie , on the removal of such things as seemed most offensive . and thereupon he offered , in the queens name , that the three ceremonies at which they seemed most to boggle ; that is to say , kneeling at the communion ; the surplice ; and , the cross in baptism , should be expunged out of the book of common-prayer , if that would content them . but thereunto it was replied in the words of moses , ne ungulam esse relinquendum ; that they would not leave so much as a hoof behind . meaning thereby , that they would have a total abolition of the book , without retaining any part of office in it in their next new-nothing . which peremptory answer did much alienate his affection from them ; as afterwards he affirmed to knewstubs , and knewstubs to dr. iohn burges of colshil ; from whose pen i have it . . the brethren on the other side finding how little they had gotten by their application to the lords of the council , began to steer another course , by practising upon the temper of the following parliaments , into which they had procured many of their chief friends to be retained for knights or burgesses , as they could prevail . by whose means ( notwithstanding that the queen had charged them not to deal in any thing which was of concernment to the church ) they procured a bill to pass in the house of commons , for making tryal of the sufficiency of such as were to be ordained or admitted ministers by twelve lay-men ; whose approbation and allowance they were first to pass , before they were to receive institution into any benefice . another bill was also past , for making marriage lawful at all times of the year ; which had been formerly attempted by the convocation , and tendred to the queen amongst other articles there agreed upon , but was by her disrellished and rejected , as before was said . they were in hand also with a third , concerning ecclesiastical courts , and the episcopal visitations ; pretending onely a redress of some exorbitances in excessive fees , but aiming plainly at the overthrow of the jurisdiction . of which particulars , whitgift gives notice to the queen ; and the queen so far signified her dislike of all those proceedings , that all those projects dyed in the house of commons , without ever coming into acts. the like attempts were made in some following sessions ; in which some members shewed themselves so troublesome to sober men , so alienated from the present government , and so dis-respective toward the queen , that she was fain to lay some of them by the heels , and deprive others of their places , before she could reduce them to a better temper . of which we shall speak more hereafter , in the course of this history . the end of the seventh book . aerivs redivivvs : or , the history of the presbyterians lib . viii . containing the seditious practises and positions of the english puritans , their libels , railing , and reviling , in order to the setting up of the holy discipline , from the year , to the year . the undutiful carriage of the french , and the horrible insolencies of the scotch presbyters , from the year , to the year . having thus prosecuted the affairs of the presbyterians in england , to the same point of time where before we left the scots , the french , and those of the same party in the belgick provinces : we shall hereafter treat of them as they come before us with reference to the practises and proceedings of their english brethren . and first , beginning with the scots , it is to be remembred , that we left them at a very low ebb ; the earl of goury put to death , many of the nobility exiled into forreign countreys , and the chief zealots of the faction amongst the ministers , putting themselves into a voluntary banishment , because they could not have their wills on the king and council . england , as nearest hand , was the common sanctuary , to which some lords , and almost all the refractory ministers had retired themselves . much countenanced by mr. secretary walsingham , who had set them on work ; and therefore was obliged to gratifie them in some fit proportion . to such of the nobility as had fled into england , he assigned the isle of lindisfarm , ( commonly called the holy island ) not far from berwick ; with order to the lord hundsdon , who was then governour of that town , to give them the possession of it . but hundsdon , though he had less zeal , had so much knowledg of his duty , as to disobey him ; considering the great consequence of the place , and that there was no impossibility in it , but that the scots might make use of it to the common prejudice , if they should prove enemies to this crown , as perhaps they might . a matter , which the secretary would not have passed over in so light a manner , but that an ambassador was sent at the same time from the king of scots , by whom it was desired that the fugitives of that nation , whatsoever they were , might either be remitted home , or else commanded not to live so near the borders , where they had opportunity , more than stood with the good of that kingdom , to pervert the subjects . which reasonable desire being yeelded unto , the lords and great men of that nation were ordered to retire to norwich , and many of the ministers , permitted to prepare for london , oxon , cambridg , and some other places ; where some of them procured more mischief to the church of england , than all of them could have done to their own countrey , had they staid at berwick . . at london they are suffered , by some zealous brethren , to possess their pulpits , in which they rail , without comptroll , against their king , the council of that kingdom , and their natural queen ; as if by the practises of the one , and the connivence of the other , the reformed religion was in danger to be rooted out . some overtures had been made at that time by the queen of scots , by which it was desired that she might be restored unto the liberty of her person , associating with the young king in the government of the realm of scotland ; and be suffered to have the mass said in her private closet , for her self and her servants . the news whereof being brought to london , filled all the pulpits which the scots were suffered to invade , with terrible complaints and exclamations ; none of them sparing to affirm , that her liberty was inconsistent with queen elizabeth's safety : that both kingdoms were undone , if she were admitted to the joynt-government of the realm of scotland ; and , that the reformed religion must needs breathe its last , if the popish were permitted within the walls of the court. which points they pressed with so much vehemence and heat , that many were thereby inflamed to join themselves in the association against that queen , which soon after followed . against their king they railed so bitterly , and with such reproach , ( one davinson more than any other ) that upon complaint made by the scottish ▪ ambassador , the bishop of london was commanded to silence all the scots about the city ; and the like order given to the rest of the bishops , by whom they were inhibited from preaching in all other places . but the less noise they made in the church , the more closely and dangerously they practised on particular persons , in whom they endeavoured to beget an ill opinion of the present government , and to engage them for advancing that of the presbyterian in the place thereof . but this they had followed more successfully at the act in oxon , where they are liberally entertained by genebrand and the rest of the brethren ; amongst which , wilcox , hen , and ackton , were of greatest note . and at this time a question was propounded to them concerning the proceeding of the minister in his duty , without the assistance or tarrying for the magistrate . how they resolved this question , may be easily guessed , partly by that which they had done themselves when they were in scotland ; and partly by the actings of their english brethren , in pursuance of it . . for presently after , gelibrand deals with divers students in their several colledges , to put their hands unto a paper , which seemed to contain somewhat in it of such dangerous nature , that some did absolutely refuse , and others required further time of deliberation : of which gelibrand thus writes to field , on the th of ian. then next following : i have already ( saith he ) entred into the matters whereof you write , and dealt with three or four several colledges , concerning those amongst whom they live . i find that men are very dangerous in this point , generally favouring reformation ; but when it comes to the particular point , some have not yet considered of the things for which others in the church are so much troubled : others are afraid to testifie any thing with their hands , lest it breed danger before the time : and many favour the cause of the reformation , but they are not ministers , but young students ; of whom there is good hope , if they be not cut off by violent dealing before the time . as i hear by you , so i mean to go forward where there is any hope , and to learn the number , and certifie you thereof , &c. but that these secret practises might not be suspected , they openly attend the parliament of this year , as at other times , in hope of gaining some advantage against the bishops , and the received orders of the church : for in the parliament of this year , which began on the twenty third of november , they petitioned , amongst other things , that a restraint might be laid upon the bishops , for granting of faculties , conferring of orders , as also in the executing of ecclesiastical censure , the oath ex officio , permitting non-residence , and the like . but the queen would not hearken to it , partly because of the dislike she had of all innovations , which commonly tend unto the worse ; but chiefly , in regard that all such applications as they made to the parliament , were by her looked on as derogatory to her own supremacy . so that instead of gaining any of those points at the hands of the parliament , they gained nothing but displeasure from the queen , who is affirmed by stow to have made a speech at the end of their session , and therein to have told the bishops , that if they did not look more carefully to the discharge of their duties , she must take order to deprive them . sharp words ! and such as might necessitate the bishops to look well about them . . it happened also , that some of the great lords at court whom they most relyed on , began to cool in their affections to the cause , and had informed the queen of the weakness of it , upon this occasion . the earl of leicester , walsingham , and some others of great place and power , being continually prest unto it by some leading-men , prevailed so far on the arch-bishop of canterbury , as to admit them ( in their hearing ) to a private conference : to which the arch-bishop condescends ; and having desired the arch-bishop of york , and the bishop of winchester , to associate with him , that he might not seem to act alone in that weighty business ; he was pleased to hear such reasons as they could alledg for refusing to conform themselves to the orders of the church established . at which time though the said most reverend prelate sufficiently cleared all their doubts , and satisfied all exceptions which they had to make ; yet at the earnest request of the said great persons , he gave way unto a second conference to be held at lambeth ; at which such men were to be present , whose arguments and objections were conceived unanswerable , because they had not yet been heard . but when the points had been canvased on both sides for four hours together , the said great persons openly professed before all the company , that they did not believe the arch-bishops reasons to have been so strong , and those of the other side so weak and trivial , as they now perceived them . and having thanked the lord arch-bishop for his pains and patience , they did not only promise him to inform the queen in the truth of the business ; but endeavoured to perswade the opposite party to a present conformity . but long they did not stay in so good a humour ; of which more hereafter . . with better fortune sped the lords of the scottish nation , in the advance of their affairs : who being admitted to the queens presence by the means of walsingham , received such countenance and support , as put them into a condition of returning homewards and gaining that by force and practise , which they found impossible to be compassed any other way . all matters in that kingdom were then chiefly governed by the earl of arran , formerly better known by the name of captain iones , who being of the house of the stuarts , and fastening his dependence on the duke of lenox , at his first coming out of france , had on his instigation undertaken the impeaching of the earl of morton : after which , growing great in favour with the king himself , he began to ingross all offices and places of trust , to draw unto himself the managery of all affairs , and finally to assume the title of earl of arran , at such time as the chiefs of the hamiltons were exiled and forfeited . grown great and powerful by these means , and having added the office of lord chancellor to the rest of his honours , he grew into a general hatred will all sorts of people : and being known to have no very good affections to the queen of england , she was the more willing to contribute towards his destruction . thus animated and prepared , they make toward the borders , and raising the countrey as they went , marched on to sterling where the king then lay . and shewing themselves before the town with ten thousand men , they publish a proclamation in their own terms , touching the reasons which induced them to put themselves into arms. amongst which it was none of the least , that acts and proclamations had , not long before , been published against the ministers of the kirk , inhibiting their presbyteries , assemblies , and other exercises , priviledges , and immunities , by reason whereof the most learned and honest of that number were compelled for safety of their lives and consciences , to abandon their countrey . to the end therefore that all the aff●icted kirk might be comforted , and all the said acts fully made in prejudice of the same , might be cancelled , and for ever abolished , they commanded all the king's subjects to come in to aid them . . the king perceiving by this proclamation what he was to trust to , first thinks of fortifying the town : but finding that to be untenable , he betakes himself unto the castle , as his surest strength . the conquerors having gained the town on the first of october , possest themselves also of the bulwarks about the castle ; which they inviron on all sides , so that it was not possible for any to escape their hands : in which extremity the king makes three requests unto them , viz. that his life , honour , and estate , might be preserved . that the lives of certain of his friends might not be touched . and that all things might be transacted in a peaceable manner . they , on the other side , demand three things for their security and satisfaction , viz. . that the king would allow of their intention , and subscribe their proclamation , until further order were established by the estates , &c. and that he would deliver into their hands all the strong-holds in the land. . that such as had disquieted the commonwealth , might be delivered to them , and abide their due tryal by law. and , . that the old guard might be removed , and another placed , which was to be at their disposal . to which demands the king consents at last , as he could not otherwise ; though in their second they had purposely run a-cross to the second of his , wherein he had desired that the lives of such as were about him , might not be endangered . upon the yeelding of which points , which in effect was all that he had to give unto them , he puts himself into their hands , hath a new guard imposed upon him , and is conducted by them wheresoever they please . and now the ministers return in triumph to their widowed churches , where they had the pulpits at command , but nothing else agreeable to their expectation . for the lords having served their own turns , took no care of theirs ; insomuch that in a parliament held in lithgoe , immediately after they had got the king into their power , they caused an act to pass for ratifying the appointment betwixt them and the king ; by which they provided well enough for their own indempnity . but then withall , they suffered it to be enacted , that none should either publikely declare , or privately speak or write in reproach of his majesties person , estate , or government . which came so cross upon the stomacks of the ministers , whom nothing else could satisfie but the repealing of all former statutes which were made to their prejudice , that they fell foul upon the king in a scandalous manner : insomuch that one gibson affirmed openly in a sermon at edenborough , that heretofore the earl of arran was suspected to have been the persecutor , but now they found it was the king ; against whom he denounced the curse that fell on ieroboam , that he should dye childless , and be the last of his race . for which , being called to an account before the lords of the council , he stood upon his justification without altering , and was by them sent prisoner to the castle of blackross . . of the same temper were the rest ; who notwithstanding the late acts of parliament inhibiting all assembly and classical conventions , without leave from the king , held a new synod at st. andrews , in the april following , consisting ( for the most part ) of barons and lay-gentlemen , masters of colledges , and ignorant school-masters . which synod ( if it may be called so ) was purposely indicted by andrew melvin , for censuring the arch-bishop of that city , whom they suspected and gave out to be the chief contriver of the acts of parliament made in , so prejudicial to the kirk ; and to have penned the declaration in defence thereof . and hereunto he found the rest so ready to conform themselves , that they were upon the point of passing the sentence of excommunication against him , before he was cited to appear ; most of them crying out aloud , it was the cause of god ; and , that there needed no citation , where the iniquity was so manifest . but being cited , at the last , he appears before them , puts up his protestation concerning the unlawfulness of that convention , and his disowning any jurisdiction which they challenged over him ; and so demanded of them , what they had to say ? his accusation was , that he had devised the acts of parliament in — , to the subversion of the kirk , and the liberties of it . to which he answered , that he only had approved , and not devised the said acts ; which having past the approbation of the three estates , were of a nature too supreme for such assemblies ; and thereupon appealed unto the king , the council , and the following parliament . but notwithstanding this ▪ appeal , the sentence of excommunication is decreed against him , drawn into writing , and subscribed . which when neither the moderator , being a meer layick , nor any of the ministers themselves , had confidence enough to pronounce and publish ; one hunter , a pedagogue in the house of andrew melvin , ( professing that he had the warrant of the spirit for it ) took the charge upon him , and with sufficient audacity pronounced the sentence . . the informality and perversness of these proceedings , much displeased the king ; but more he feared what would be done in the next assembly , appointed to be held at edenborough , and then near at hand ▪ melvin intended in the same , not only to make good whatsoever had been done at the former meeting , but to dispute the nature and validity of all appeals which should be made against them on the like occasions . to break which blow , the king could find no other way , but to perswade the arch-bishop to subscribe to these three points , viz. that he never publickly professed or intended to claim any superiority , or to be judg over any other pastors and ministers , or yet a vowed the same to have any warrant in gods word : that he never challenged any jurisdiction over the late synod at st. andrews ; and must have erred , by his contempt of the said meeting , if he had so done . and thirdly , that he would behave himself better for the time to come ; desiring pardon for the oversight of his former actions ; promising to be such a bishop from thenceforth , as was described by st. paul : and finally , submitting both himself and doctrine , to the judgment of the said assembly , without appealing from the same in the times to come . to such unworthy conditions was the poor man brought , only to gain the king some peace , and to reserve that little power which was left unto him ; though the king lost more by this transaction , than possibly he could have done by his standing out . for , notwithstanding the submissions on the part of the bishop , the assembly would descend no lower than to declare , that they would hold the said sentence for not pronounced , and thereby leave the bishop in the same estate in which they found him ; and not this neither , but upon some hopes and assurance given them , that the king would favourably concurr with them in the building of the house of god. which agreement did so little satisfie the adverse party , that they justified their former process , and peremptorily confirmed the sentence which had been pronounced . which , when it could not be obtained from the greater part of the assembly , who were not willing to lose the glory of so great a victory ; hunter stands up , by the advice of andrew melvin , and publickly protested against it ; declaring further , that notwithstanding any thing which had been done to the contrary , the bishop should be still reputed for an excommunicated person , and one delivered unto satan . it was moved in this assembly also , that some censure should be laid upon the ministers , who had subscribed the acts of parliament made in — . but their number proved so great , that a schism was feared ; and they were wise enough to keep all together , that they might be the better able upon all occasions to oppose the king. somewhat was also done concerning the establishment of their presbyteries , and the defining of their power : of which the king would take no notice , reserving his disgust of so many insolencies , till he should find himself in a condition to do them reason . . in these exorbitances , they are followed by the english puritans , who had been bad enough before , but henceforth showed themselves to have more of the scot in them , than in former times . for presently upon the news of the good success which their scottish brethren had at sterling , a scandalous libel , in the nature of a dialogue , is published , and dispersed in most parts of england : in which the state of this church is pretended to be laid open in a conference between diotrephes , ( representing the person of a bishop ) tertullus , ( a papist , brought in to plead for the orders of our church ) demetrius , an usurer , ( signifying such as live by unlawful trades ) pandocheus , an inn-keeper , ( a receiver of all , and a soother of every man for his gain ) and paul , ( a preacher of the word of god ) sustaining the place and person of the consistorians ) . in the contrivance of which piece , paul falls directly on the bishop , whom he used most proudly , spightfully , and slanderously . he condemneth both the calling of bishops as antichristian , and censureth their proceedings as wicked , popish , unlawful , and cruel . the bishop is supposed to have been sent out of england into scotland , for suppressing the presbyteries there , and is made upon his return homewards , to be the reporter of the scottish affairs ; and withall , to signifie his great fear lest he , and the rest of the bishops in england , should be served shortly as the bishops had lately been in scotland , viz. at edenborough , st. andrews , &c. tertullus , the papist , is made the bishop's only counsellor in the whole course of the government of the church ; by whose advice the bishops are made to bear with the popish recusants , and that so many ways are sought to suppress the puritans : and he , together with pandocheus the host , and demetrius the usurer , relate unto the bishop such occurrences as had happened in england during his stay amongst the scots . at which , when the bishop seemed to wonder , and much more marvelled that the bishops had not yet suppressed the puritans some way or other ; pandocheus is made to tell him , that one of their preachers had affirmed in the pulpit , that there were one hundred thousand of them in england ; and that their number in all places did encrease continually . . by this last brag about their numbers , and somewhat which escaped from the mouth of paul , touching his hopes of seeing the consistorian discipline , erected shortly , it may be gathered , that they had a purpose to proceed in their innovations , out of a hope to terrifie the state to a compliance , by the strength of their party . but if that failed , they would then do as penry had advised and threatned ; that is to say , they would present themselves with a petition to the houses of parliament , to the delivering whereof , one hundred thousand hands should be drawn together . in the mean time , it was thought fit to dissemble their purposes , and to make tryal of such other means as appeared less dangerous . to which end they present with one hand a petition to the convocation , in which it was desired , that they might be freed from all subscriptions ; and with the other , publish a seditious pamphlet , entituled , a complaint of the commons for a learned ministry . but , for the putting of their counsels in execution , they were for the present at a stand . the book of discipline , upon a just examination , was not found so perfect , but that it needed a review ; and the review thereof is referred to traverse . by whom being finished , after a tedious expectation , it was commended to the brethren , and by them approved . but the worst was , it was not so well liked of in the houses of parliament , as to pass for current ; which so incensed those meek-spirited men , that they fell presently to threatning and reviling all who opposed them in it . they had prepared their way to the parliament then sitting , anno , by telling them , that if the reformation they desired , were not granted , they should betray god , his truth , and the whole kingdom , that they should declare themselves to be an assembly , wherein the lords cause could not be heard , wherein the felicity of miserable men could not be respected ; wherein truth , religion , and piety , could bear no sway ; an assembly that willingly called for the judgments of god upon the whole realm ; and finally , that not a man of their seed should prosper , be a parliament-man , or bear rule in england any more . . this necessary preparation being thus premised , they tender to the parliament , a book of the form of common-prayer by them desired , containing also , in effect , the whole pretended discipline , so revised by traverse ; and their petition in behalf thereof , was in these words following , viz. may it therefore please your majesty , &c. that the book hereunto annexed , &c. entituled , a book of the form of common-prayers , and administration of sacraments , &c. and every thing therein contained , &c. may be from henceforth put in use , and practised through all your majesty's dominions , &c. but this so little edified with the queen , or that grave assembly , that in the drawing up of a general pardon to be passed in parliament , there was an exception of all those that committed any offence against the act for the uniformity of common-prayers , or that were publishers of seditious books , or disturbers of divine service . and to say the truth , the queen had little reason to approve of that form of discipline in which there was so little consideration of the supreme magistrate in having either vote or place in any of their synodical meetings , unless he be chosen for an elder , or indicting their assemblies , either provincial or national , or what else soever ; or insomuch as nominating the particular time or place , when , and where to hold them ; or finally , in requiring his assent to any of their constitutions . all which , they challenge to themselves with far greater arrogancy than ever was exercised by the pope , or any bishop or inferior minister under his command , during the times of greatest darkness . but the brethren not considering what just reason the queen had to reject their bill , and yet fearing to fall foul upon her , in regard of the danger ; they let flye at the parliament in this manner ; that is to say , that they should be in danger of the terrible mass of god's wrath , both in this life , and that to come ; and that for their not abrogating the episcopal government , they might well hope for the favour and entertainment of moses , that is , the curse of the law : the favour and loving-countenance of jesus christ , they should never see . . it may seem strange that queen elizabeth should carry such a hard hand on her english puritans , as well by severe laws , and terrible executions , as by excluding them from the benefit of a general pardon ; and yet protect and countenance the presbyterians in all places else . but that great monster in nature , called reason of state , is brought to plead in her defence ; by which she had been drawn to aid the french hugonots against their king ; to supply the rebel - scots with men , money , arms and ammunition , upon all occasions ; and hitherto support those of the belgick provinces , against the spaniard . now she receives these last into her protection , being reduced at that time unto great extremities , partly by reason of the death of the prince of orange ; and partly in regard of the great successes of the prince of parma . in which extremity they offered her the soveraignty of holland , zealand , and west-friesland ; to which they frame for her an unhandsom title , grounded on her descent from philippa , wife of edward the third , sister of william the third , earl of heynalt , holland , &c. but she not harkning to that offer about the soveraignty , as a thing too invidious , and of dangerous consequence ; cheerfully yeelded to receive them into her protection , to raise an army presently toward their defence , consisting of five thousand foot , and one thousand horse , with money , ammunition , arms , and all other necessaries ; and finally , to put the same arms so appointed , under the command of some person of honour , who was to take the charge and trust of so great a business . the confederates , on the other side , being very prodigal of that which was none of their own , delivered into her hands the keys of the countrey , that is to say , the towns of brill and flushing , with the fort of ramekins . and more then so , as soon as the earl of leicester came amongst them , in the head of this army , which most ambitiously he affected for some other ends ; they put into his hands the absolute government of these provinces , gave him the title of his excellency , and generally submitted to him with more outward cheerfulness than ever they had done to the king of spain . it is not to be thought , but that the presbyterian discipline went on succesfully in those provinces , under this new governor ; who having countenanced them in england against the laws , might very well afford them all his best assistances , when law and liberty seemed to speak in favour of it . but being there was nothing done by them , which was more than ordinary ; as little more than ordinary could be done amongst them , after they had betrayed their countrey to the power of strangers ; we shall leave him to pursue their warrs , and return for england , where we shall find the queen of scots upon the point of acting the last part of her tragedy . . concerning which , it may not be unfit to recapitulate so much of her story as may conduct us fairly to the knowledg of her present condition . immediately on the death of queen mary , she had taken on her self the title and arms of england ; which though she did pretend to have been done by the command of her husband , and promised to disclaim them both in the treaty of edenborough ; yet neither were the arms obliterated in her plate and hangings , after the death of that husband ; nor would she ever ratifie and confirm that treaty , as had been conditioned . on this first grudg , queen elizabeth furni●heth the scots both with men and arms , to expel the french ; affords them such a measure both of money and countenance , as made them able to take the field against their queen , to take her prisoner , to depose her ; and finally , to compel her to forsake the kingdom . in which extremity , she lands in cumberland , and casts her self upon the favour of queen elizabeth ; by whom she was first confined to carlisle , and afterwards committed to the custody of the earl of shrewsbury . upon the death of francis the second , her first husband , the king of spain designed her for a wife to his eldest son. but the ambition of the young prince spurred him on so fast , that he brake his neck in the career . the duke of norfolk was too great for a private subject ; of a revenue not inferior to the crown of scotland : insomuch that the queen was counselled , when she came first to the throne , either to take him for her husband , or to cut him off . he is now drawn into the snare , by being tempted to a hope of marriage with the captive-queen ; which leicester and the rest , who had moved it to him , turned to his destruction . don iohn of austria , governour of the netherlands for the king of spain , had the like design , that by her title he might raise himself to the crown of england . to which end he recalled the spanish soldiers out of italy , to whose dismission he had yeelded when he first came to that government ; and thereby gave q. elizabeth a sufficient colour to aid the provinces against him . but his aspirings cost him deer ; for he fell soon after . the guisards and the pope had another project , which was , to place her first on the throne of england , and then to find an husband of sufficient power to maintain her in it . for the effecting of which project , the pope commissionated his priests and jesuits ; and the guisards employed their emissaries of the english nation , by poyson , pistol , open warr , or secret practises , to destroy the one , that so they might advance the other to the regal diadem . . with all these practises and designs , it was conceived that the imprisoned queen could not be ignorant ; and many strong presumptions were discovered to convict her of it : upon which grounds , the earl of leicester drew the form of an association , by which he bound himself , and as many others as should enter into it , to make enquiry against all such persons as should attempt to invade the kingdom , or raise rebellion , or should attempt any evil against the queen's person , to do her any manner of hurt , from , or by whomsoever that layed any claim to the crown of england . and that , that person by whom , or for whom they shall attempt any such thing , shall be altogether uncapable of the crown , shall be deprived of all manner of right thereto , and persecuted to the death by all the queen 's loyal subjects , in case they shall be found guilty of any such invasion , rebellion , or treason , and should be so publickly declared . which band or association , was confirmed in the parliament of this year , ending the th of march , ann. , exceedingly extolled for an act of piety , by those very men who seemed to abominate nothing more , than the like combination made not long before between the pope , the spaniard , and the house of guise , called the holy league ; which league was made for maintenance of the religion then established in the realm of france , and the excluding of the king of navarre , the prince of conde , and the rest of the house of bourbon , from their succession to the crown , as long as they continued enemies to that religion . the brethren in this case not unlike the lamiae , who are reported to have been stone-blind when they were at home , but more than eagle-sighted when they went abroad . put that they might not trust to their own strength only , queen elizabeth tyes the french king to her , by investing him with the robes and order of st. george , called the garter : she draws the king of scots to unite himself unto her in a league offensive and defensive against all the world ; and under colour of some danger to religion by that holy league ; she brings all the protestant princes of germany to confederate with her . . and now the queen of scots is brought to a publick tryal , accelerated by a new conspiracy of babington , tichborn , and the rest ; in which nothing was designed without her privity . and it is very strange to see how generally all sorts of people did contribute toward her destruction ; the english protestants , upon an honest apprehension of the dangers to which the person of their queen was subject by so many conspiracies : the puritans , for fear lest she should bring in popery again , if she came to the crown : the scots , upon the like conceit of over-throwing their presbyteries , and ruinating the whole machina of their devices , if ever she should live to be queen of england . the earl of leicester and his faction in the court , had their ends apart ; which was , to bring the imperial crown of this realm , by some means or other , into the family of the dudley's . his father had before designed it , by marrying his son guilford with the lady iane , descended from the younger sister of k. henry the eighth . and he projects to set it on the head of the earl of huntington , who had married his sister , and looked upon himself as the direct heir of george duke of clarence . and that they might not want a party of sufficient strength to advance their interest , they make themselves the heads of the puritan faction ; the earl of leicester in the court , and the earl of huntingdon in the countrey . for him , he obtaineth of the queen the command of the north , under the title of lord president of the councel iu york , to keep out the scots : and for himself , the conduct of the english armies which served in the low-countreys , to make sure of all . he takes a course also to remove the imprisoned queen from the earl of shrewsbury , and commits her to the custody of paulet , and drury , two notorious puritans , though neither of them were so base as to serve his turn , when he practised on them to assassinate her in a private way . i take no pleasure in recounting the particulars of that horrid act , by which a soveraign queen , lawfully crowned and anointed , was brought to be arraigned before the subjects of her nearest kinswoman , or how she was convicted by them ; what artifices were devised to bring her to the fatal block ; or what dissimulations practised to palliate and excuse that murther . . all i shall note particularly in this woful story , is the behaviour of the scots , ( i mean the presbyters ) who being required by the king to recommend her unto god in their publick prayers , refused most unchristianly so to do , except only david lindesay at leith , and the king 's own chaplains . and yet the form of prayer prescribed , was no more than this , that it might please god to illuminate her with the light of his truth , and save her from the apparent danger wherein she was cast . on which default , the king appointed solemn prayers to be made for her in edenborough , on the third of february ; and nominates the arch-bishop of st. andrews to perform that office. which being understood by the ministers , they stirred up one iohn cooper , a bold young man , and not admitted into orders , of their own conferring to invade the pulpit , before the bishop had an opportunity to take the place : which being noted by the king , he commanded him to come down , and leave the pulpit to the bishops , as had been appointed ; or otherwise , to perform the service which the day required . to which the sawcy fellow answered , that he would do therein according as the spirit of god should direct him in it . and then perceiving that the captain of the guard was coming to remove him thence , he told the king with the same impudence as before , that this day should be a witness against him in the great day of the lord : and then denouncing a wo to the inhabitants of edenborough , he went down ; and the bishop of st. andrews entring the pulpit , did the duty required . for which intollerable affront , cooper was presently commanded to appear before the lords of the council , and he took with him watson and belcanqual , two of the preachers of edenborough , for his two supporters : where they behaved themselves with so little reverence , that the two ministers were discharged from preaching in edenborough , and cooper was sent prisoner to the castle of blackness . but so unable was the king to bear up against them , that having a great desire that montgomery , arch-bishop of glasgow , might be absolved from the censures under which he lay , he could no otherwise obtain it , than by releasing this cooper , together with gibson before-mentioned , from their present imprisonment : which , though it were yeelded to by the king , upon condition that gibson should make some acknowledgment of his offence in the face of the church ; yet , after many triflings , and much tergiversation , he took his flight into england , where he became a useful instrument in the holy cause . . for so it was , that notwithstanding the promise made to arch-bishop whitgift , by leicester , walsingham , and the rest , as before is said , they gave such encouragements under-hand to the presbyterians , that they resolved to proceed toward the putting of the discipline in execution , though they received small countenance in it from the queen and parliament . nor were those great persons altogether so unmindful of them , as not to entertain their clamours , and promote their petitions at the council-table , crossing and thwarting the arch-bishop whensoever any cause which concerned the brethren , had been brought before them . which drew from him several letters to the lords of the council , each syllable whereof , ( for the great piety and modesty which appears in them ) deserves to have been written in letters of gold. now the sum of these letters , as they are laid together by sir george paul , is as followeth . . god knows , ( saith he ) how desirous i have been from time to time , to have my doings approved by my ancient and honourable friends : for which cause , since my coming to this place , i have done nothing of importance against these sectaries , without good advice . i have risen up early , and sate up late , to yeeld reasons , and make answer to their contentions , and their seditious objections . and shall i now say , i have lost my labour ? or , shall my just dealing with disobedient and irregular persons , cause my former professed and ancient friends to hinder my just proceedings , and make them speak of my doings , yea , and of my self , what they list ? solomon saith , an old friend is better than a new : i trust those that love me indeed , will not so lightly cast off their old friends , for any of these new-fangled and factious sectaries , whose fruits are to make division , and to separate old and assured friends . in my own private affairs , i know i shall stand in need of friends ; but in these publick actions , i see no cause why i should seek any , seeing they to whom the care of the commonwealth is committed , ought of duty therein to joyn with me . and if my honourable friends shall forsake me ( especially in so good a cause ) and not put their helping-hand to the redress of these enormities , ( being indeed a matter of state , and not of the least moment ) i shall think my coming unto this place to have been for my punishment ; and my hap very hard , that when i think to deserve best ; and , in a manner , consume my self to satisfie that which god , her majesty , and the church , requireth of me , i should be evilly rewarded . sed meliora spero . it is objected , by some , that my desire of uniformity , by way of subscription , is for the better maintenance of my book . they are mine enemies that say so ; but i trust my friends have a better opinion of me . why should i seek for any confirmation of my book , after twelve years approbation ? or what shall i get thereby , more than already i have ? yet , if subscription may confirm it , it is confirmed long ago , by the subscription of almost all the clergy of england , before my time . mine enemies likewise , and the slanderous tongues of this uncharitable sect , report that i am revolted , b●come a papist , and i know not what . but it proceedeth from th●●r leudness , and not from any desert of mine . . i am further burthened with wilfulness : i hope my friends are better perswaded of me , to whose consciences i appeal . it is strange that a man of my place , dealing by so good a warrant as i do , should be so encountred ; and , for not yeelding , counted wilful . but i must be content , vincit qui patitur . there is a difference betwixt wilfulness and constancy . i have taken upon me , by the place which i hold under her majesty , the defence of the religion and the rites of the church of england , to appease the schisms and sects therein , to reduce all the ministers thereof to uniformity , and to due obedience , and not to waver with every wind ; which also , my place , my person , the laws , her majesty , and the goodness of the cause , do require of me ; and wherein the lords of her highness privy council , ( all things considered ) ought in duty to assist and countenance me . but , how is it possible that i should perform what i have undertaken , after so long liberty and lack of discipline , if a few persons so meanly qualified , ( as most of these factious sectaries are ) should be countenanced against the whole state of the clergy , of greatest account both for learning , years , stayedness , wisdom , religion , and honesty ; and open breakers and impugners of the law , young in years , proud in conceit , contentious in disposition , should be maintained against their governours , seeking to reduce them to order and obedience ? haec sunt initia haereticorum , & ortus , atque conatus schismaticorum male cogitantium , ut sibi placeant , ut praepositum superbo tumore contemnant : sic de ecclesi● receditur , sic altare profanum foris collocatur , sic contra pacem christi & ordinationem , atque veritatem dei rebellatur . the first fruits of hereticks , and the first births and endeavours of schismaticks , are , to admire themselves , and in their swelling-pride to contemn any that are set over them . thus do men fall from the church of god ; thus is a forreign unhallowed altar erected ; and thus is christ's peace , and god's ordination and unity , rebelled against . . for my own part , i neither have done , nor do any thing in these matters , which i do not think my self in conscience and duty bound to do , and which her majesty hath not with earnest charge committed unto me , and which i am not well able to justifie to be most requisite for this church and state ; whereof , next to her majesty , ( though most unworthy , if not most unhappy ) the chief care is committed to me ; which i will not ( by the grace of god ) neglect , whatsoever come upon me there-for . neither may i endure their notorious contempts , unless i will become aesop's block ; and undo all that which hitherto hath been done . it is certain , that if way be given unto them , upon their unjust surmises and clamours ; it will be the cause of that confusion which hereafter the state will be sorry for . i neither care for the honour of this place i hold , ( which is onus unto me ) nor the largeness of the revenue , neither any worldly thing ( i thank god ) in respect of doing my duty , neither do i fear the displeasure of man , nor the evil tongue of the uncharitable , who call me tyrant , pope , knave , and lay to my charge things that i never did or thought . scio enim hoc esse opus diaboli , ut servos dei mendaciis laceret , & opinionibus falsis gloriosum nomen infamet ; ut , qui conscientiae suae luce clarescunt , alienis rumoribus sordidentur : for i know , that this is the work of that accuser the devil , that he may tear in pieces the servants of god with lyes , that he may dishonour their glorious name , with false surmises , that they who through the clearness of their own consciences are shining bright , may have the filth of other men's slanders cast upon them . so was cyprian himself used , and other godly bishops , to whom i am not comparable . but that which most of all grieveth me , and is to be wondered at and lamented , is , that some of those who give countenance to these men , and cry out for a learned ministry , should watch their opportunity , and be instruments and means to place most unlearned men in the chiefest places and livings of the ministry , thereby to make the state of the bishops and clergy contemptible , and , i fear , salable . this hypocrisie and dissembling with god and man , ( in pretending one thing , and doing another ) goeth to my heart , and maketh me think , that god's judgments are not far off . the day will come , when all mens hearts shall be opened . in the mean time , i will depend upon him who never faileth those that put their trust in him. . it may be gathered from this abstract , what a hard game that reverend prelate had to play , when such great masters in the art , held the cards against him : for at that time the earls of huntington and leicester , walsingham secretary of estate , and knolls comptroller of the houshold ( a professed genevian ) , were his open adversaries ; burleigh , a neutral at the best ; and none but hatton ( then vicechamberlain , and afterwards lord chancellor ) firmly for him . and him he gained but lately neither ; but gained him at the last by the means of dr. richard bancroft , his domestick chaplain , of whom we shall have cause to speak more hereafter . by his procurement he was called to the council-table , at such time as the earl of leicester was in holland ; which put him into a capacity of going more confidently on ( without checks or crosses , as before ) in the church's cause . a thing which leicester very much stomacked at his coming back ; but knowing it was the queen's pleasure , he disguised his trouble , and appeared fair to him in the publick , though otherwise he continued his former favours to the puritan faction . sure of whose countenance , upon the perfecting and publishing of the book of discipline , they resolved to put the same in practise in most parts of the realm , as they did accordingly . but it was no where better welcome , than it was in london , the wealth and pride of which city , was never wanting to cherish and support those men which most apparently opposed themselves to the present authority , or practised the introducing of innovations , both in church and state. the several churches , or conventicles rather , which they had in that city , they reduced into one great and general classis , of which cartwright , egerton , or traverse , were for the most part moderators ; and whatsoever was there ordered , was esteemed for current : from thence the brethren of other places did fetch their light ; and as doubts did arise , thither they were sent to be resolved ; the classical and synodical decrees of other places , not being authentical indeed , till they were ratified in this , which they held the supreme consistory and chief tribunal of the nation . but in the countrey , none appeared more forward than they did in northampton-shire , which they divide into three classes ; that is to say , the classis of northampton , daventry , and kettring : and the device forthwith is taken up in most parts of england , but especially in warwick-shire , suffolk , norfolk , essex &c. in these classes , they determined in points of doctrine , interpreted hard places of scripture , delivered their resolution in such cases of conscience as were brought before them , decided doubts and difficulties touching contracts of marriage . and whatsoever was concluded by such as were present ( but still with reference to the better judgment of the london-brethren ) became forthwith bindi●g to the rest ; none being admitted into any of the aforesaid classes , before he hath promised under his hand , that he would submit himself , and be obedient unto all such orders and decrees as are set down by the classis to be observed . at these classes they enquired into the life and doctrine of all that had subscribed unto them ; censuring some , deposing others , as they saw occasion ; in nothing more severe , than in censuring those who had formerly used the cross in baptism , or otherwise had been con●ormable to the rules of the church . and unto every classis there belonged a register , who took the heads of all that passed , and saw them carefully entred in a book for that purpose , that they might remain upon record . . it may seem strange , that in a constituted church , backed by authority of law , and countenanced by the favour of the supreme magistrate ; a distinct government or discipline should be put in practise in contempt of both : but more , that they should deal in such weighty matters as were destructive of the government by law established . some questions had before been started at a meeting in cambridg , the final decision whereof , was thought fit to be referred to the classis of warwick , where cartwright governed as the perpetual moderator : and they accordingly assembling on the tenth day of the fourth month , ( for so they phrased it ) did then and there determine in this manner follow : that private baptism is unlawful : that it is not lawful to read homilies in the church : and that the sign of the cross is not to be used in baptism : that the faithful ought not to communicate with unlearned ministers , although they may be present at their service , in case they come of purpose to hear a sermon ( the reading of the service being looked on as a lay-man's office ) : that the calling of bishops , &c. is unlawful : that , as they deal in causes ecclesiastical , there is no duty belonging to them , nor any publickly to be given them ? that it is not lawful to be ordained by them into the ministry , or to denounce either suspensions or excommunications sent by their authority : that it is not lawful for any man to rest in the bishop's deprivation of him from his charge , except upon consultation it seem good unto his flock and the neighbouring-ministers ; but that he continue in the same , until he be compelled to the contrary by civil force . that it is not lawful to appear in a bishop's court , but with a protestation of their unlawfulness . that bishops are not to be acknowledged either for doctors , elders , or deacons , as having no ordinary calling in the church of christ. that touching the restauration of the ecclesiastical discipline , it ought to be taught to the people ( datâ occasione ) as occasion should serve ; and that as yet the people are not to be sollicited publickly to practise the discipline , till they be better instructed in the knowledg of it . and finally , that men of better understanding are to be allured privately to the present allowing the discipline , and the practise of it , as far as they shall be well able with the peace of the church . . but here we are to understand , that this last caution was subjoined in the close of all ; not that they had a care of the church's peace , but that they were not of sufficient strength to disturb the same , without drawing ruine on themselves ; which some of the more hot-headed brethren were resolved to hazzard : of which they had some loss this year , by the imprisonment of barrow , greenwood , billet , boudler , and studley ; who building on their principles , and following the example of robert brown , before remembred , had brake out into open schism , when their more cunning brethren kept themselves within the pale of the church . but these we only touch at now , leaving the further prosecution of them to a fitter place : suffice it , that their present sufferings did so little moderate the heats of some fiery spirits , that they resolved to venture all for the holy discipline , as appears by pain 's letter unto feild : our zeal to gods glory ( saith he ) , our love to his church , and the due planting of the same in this for-headed age , should be so warm and stirring in us , as not to care what adventure we give , or what censures we abide , &c. for otherwise , the diabolical boldness of the iesuits and seminaries , will cover our faces with shame , &c. and then he adds , it is verily more than time to register the names of the fittest and hottest brethren round about our several dwellings , whereby to put the godly counsel of specanus in execution , ( note , that specanus was one of the first presbyterian ministers in the belgick churches ) that is to say , si quis objiciat , &c. if any man object , that the setting up the lawful practise of the discipline in the church , be hindred by the civil magistrate ; let the magistrate be freely and modestly admonished of his duty in it ; and if he esteem to be accounted either a godly or christian magistrate , without doubt he will admit wholesome counsels : but if he do not , yet let him be more exactly instructed , that he may serve god in fear , and lend his authority in defence of god's church and his glory . marry if by this way there happen no good success , then let the ministers of the church execute their office according to the appointment of christ : for they must rather obey god than men . in which last point , ( saith pain ) we have dolefully failed , which now or never stands us in hand to prosecute with all celerity , without lingring or staying so long for parliaments . but this counsel of paine being thought too rash , in regard they could not find a sufficient number of brethren to make good the action , it was thought fit to add the caution above-mentioned . the hundred thousand hands which they so much bragged of , were not yet in readiness ; and therefore it was wisely ordered , that as yet the whole multitude were not to be allured publickly to the practise of it , until men were better instructed in the knowledg of so rare a mystery : till when , it could not be safe for them to advance their discipline in the way of force . . now to prepare the people for the entertainment of so great a change , it was found necessary in the first place to return an answer to some books which had been written in defence of episcopal government : and , in the next , to make the bishops seem as odious and contemptible in the eyes of their profelytes , as wit and malice could devise . dr. iohn bridges , dean of sarum , and afterwards bishop of oxford , published a book in the year , ent●tuled , a defence of the government of the church of england ; intended chiefly against beza ; but so , that it might serve to satisfie all doubts and cavils which had been made against that government by the english puritans . to which an answer is returned by some zealous brethren , under the name of a defence of the godly ministers , against the slanders of dr. bridges . bridges replies ; and his reply produceth a rejoynder , an. , bearing this inscription , viz. a defence of the ecclesiastical discipline , against the reply of mr. bridges . dr. some , master of peter-house in cambridg , to check the sawciness of penrie , a most fiery puritan , published a discourse at the same time , to detect his follies : and presently comes out a libel , entituled , mr. some laid open in his colours . the brethren had been smart enough with dr. bridges , and might be thought to have been malepert enough with dr. some , if they had not carried themselves with far more irreverence towards the arch-bishop and the rest of the sacred hierarchy : for now , in prosecution of the other part of their design , which was , to make the bishops odious and contemptible in the eyes of their proselytes ; four of the most seditious of all the pack , ( that is to say , penrie , throgmorton , vdal , and fenner ) lay their heads together . from which conjunction there proceeded such a swarm of pestiferous libels , that the like mischief ( neither in nature , nor in number ) did never exercise the patience of a christian state. the authors of them , masked under the borrowed name of martin mar-prelate ; which title they had taken on themselves , not without good cause , as may appear unto any which have looked into these particulars ; that is to say , the epistle to the confocation-house : the epitome : the demonstration of discipline : the supplication : diotrephes : martins minerals : have you any work for a cooper : penry 's epistles sent from scotland : theses martinianae , or martin iunior : the protestation of martin : martin senior : more work for the cooper : a dialogve , setting forth the tyrannical dealing of the bishops against god's children . read over dr. bridges , &c. with many others of like strain , of which it is hard to say , whether their malice or uncharitableness had the most predominancy . in all which doings , cartwright was either of the council in the first design , or without doubt a great approver of them upon the post-fact ; and thereupon he is affirmed to have used these words , that since the bishops lives would not amend by grave books and advertisements , it was fit they should be so dealt with to their further shame . . for printing these pestiferous libels , they chiefly made use of walgrave's press , which he removed from place to place , for his greater safety ; that is to say , at moulsey , near kingston upon thames ; thence to fausly in northampton-shire , so to norton ; afterwards to coventry , and so to welstome in warwick-shire ; and from thence , finally , to the town of manchester , where both the work-men and the press were seized on by the earl of darby , as they were printing the bold pamphlet , called more work for cooper . for the dispersing of these libels , they made use of one newman , a cobler , a fellow fit for such a business ; and it had been great pity if they had employed any other instrument . but for their countenance and support , ( especially as to the bearing of their charges ) they had the purse of knightly of fausley , ( at whose house some of them were printed ) being a gentleman of good note , but of greater zeal , whom snape , and other leading-men of that county , had inveigled to them . but he and all the rest might have payed deer for it , if he whom they most wronged , had not stood their friend : for , being called into the starr-chamber , and there deeply censured , they were upon submission , at the humble and most earnest suit of the arch-bishop , released from their imprisonment , and their fines remitted . and it is worth the observation , that the puritans were then most busie , as well in setting up their discipline , as in publishing these railing and seditious pamphlets , when the spaniards were hovering on the seas with their terrible navy . at what time they conceived , and that not improbably , that the queen and council would be otherwise busied , than to take notice of their practises , or suppress their doings ; or rather , that they durst not call them into question for their words or actions , for fear of alienating the affections of so strong a party as they had raised unto themselves . the serious apprehension of which mischievous counsels , prevailed so far on leicester and walsingham , that they did absolutely renounce any further intercession for them ; professing , that they had been horribly abused with their hypocrisie ; which possibly might happen better for themselves , than it did for the church ; the earl of leicester going to his own place , before the end of this year ; and walsingham being gathered to his fathers within two years after . . i am ashamed to rake in these ●ilthy puddles , though it be necessary that the bottom of the cinque be opened , that notice may be taken of that stinch and putrefaction which proceeded from them . in which respect i hope the reader will excuse me , if i let him know , that they could find no other title for the arch-bishop of canterbury , than belzebub of canterbury , pope of lambeth , the canterbury-caiaphas , ●sau , a monstrous antichristian pope , a most ●loody opposer of god's saints , a very antichristian beast , a most vile and cursed tyrant . they tell us further of this humble and meek-spirited man , that no bishop ever had such an aspiring and ambitious mind as he ; no , not cardinal wolsey : none so proud as he ; no , not stephen gardiner of winchester : none so tyrannical as he ; no , not bonner the butcher of london . in general , he tells us both of him , and the rest of the bishops , that they are vnlawful , vnnatural , false , and bastardly governours of the church , the ordinances of the devil , petty popes , petty antichrists , incarnate devils , bishops of the devil , cogging , cozening knaves , and will lye like dogs . that they are proud , popish , presumptuous , prophane , paltry , pestilent , pernicious prelates and vsurpers ; enemies of god , and the most pestilent enemies of the state ; and , that the worst puritan in england , is an honester man than the best lord bishop in christendom . nor do they speak any better of the inferior clergy , than they do of the bishops ; of whom they tell us in like manner , that they are popish priests , or monks , or friars , or ale-haunters , or boys and lads , or drunkards and dolts ; that they will wear a fool 's hood for a living-sake : that they are hogs , dogs , wolves , foxes , simoniaks , vsurpers , proctors of antichrist's inventions , popish chap-men , halting neutrals , greedy dogs to fill their paunches , a multitude of desperate and forlorn atheists , a cursed , vncircumcised , murthering geration , a crew or hoop of bloody soul-murtherers , and sacrilegious church-robbers , and followers of antichrist . . behold the bishops and clergy in their convocation , and we shall see them termed by one of the captains of this crew , right puissant , poysoned , persecuting , and terrible priests , clergie masters of the confocation-house , the holy-league of subscription , the crew of monstrous and ungodly wretches , that mingle heaven and earth together : horned monsters of the conspiration-house : an antichristian swinish rabble , enemies of the gospel , most covetous wretched popish priests , and the convocation-house of devils , and belzebub of canterbury the chief of these devils . the like reproaches they bestow on the common-prayer , of which they say , that it is full of corruption ; and that many of the contents thereof , are against the word of god ; the sacraments wickedly mangled and prophaned therein , the lord's supper not eaten , but made a pageant or stage-play ; and that the form of publick baptism , is full of childish superstitious toys . so that we are not to admire , if the brownists please themselves in their separation from a church so polluted and unreformed , from men so wicked and prophane , from such a cinque of satan , such a den of devils . but much less can we wonder that the papists should make use of these horrible slanders , not only to confirm , but encrease their party , by shewing them , from the pens of their greatest adversaries , what ugly monsters had the government of the church of england ; from what impieties they were preserved , by not joyning with them . one , i am sure , that is , parsons in his book of three conversions , reports these calumnies and slanders for undoubted truths ; that martin mar-prelate is affirmed by sir edwine sandys , to pass in those times for unquestion'd credit in the court of rome ; his authority much insisted on to disgrace this church ; and finally , that * kellison , one of later date , doth build as much upon the credit of these libels , to defame the clergy , as if they had been dictated by the same infallible spirit which the pope pretends to . such excellent advantages did these saints give unto the devil , that all the locusts in the revelation which came out of the pit , never created so much scandal to the primitive times . . to still these clamours , or at the least to stop the mouths of these railing rabshecha's , that so the abused people on all sides might be undeceived ; as good a course was took by whitgift and the rest of the prelates , as human wisdom could devise . for first , a grave discourse is published in the year next following , entituled , an admonition to the people of england , in answer to the slanderous untruths of martin the libeller : but neither this nor any other grave refutal , would ever put them unto silence , till they were undertaken by tom nash , a man of a sarcastical and jeering wit ; who by some pamphlets written in the like loose way , which he called , pasquill , and marsorius , the counter-scuffle , pappe with a hatchet , and the like ; stopped their mouths for ever , none of them daring to deal further in that commodity , when they saw what coyn they should be paid in by so frank a customer . mention was made before of a sorry pamphlet , entituled , the complaint of the commons for a preaching-ministry ; which penry seconded by another called by the name of , a supplication for preaching in wales : in both which it was intimated to all sorts of people , that the gospel had no free passage amongst us : that there was no care taken for preaching the word of god for the instruction of the people ; for want whereof they still remained in darkness and the shadow of death . for the decrying of which scandalous and leud suggestions , order was given unto the bishops to take the names and number of the preachers in their several diocesses , and to present a true and perfect catalogue of them , in the convocation , which was then at hand . by which returns it will appear , that at this time when so much noise was made for want of preaching , there were within the realm of england , and the dominion of wales , no fewer than seven thousand four hundred sixty three preachers and catechisers ; which last may be accounted the best sort of preachers for the instruction of the people . of which great number there were found to be no fewer than one hundred forty five doctors in divinity , three hundred forty eight batchellors of divinity , thirty one doctors of both laws , twenty one batchelors of the same ; eighteen hundred masters in arts , nine hundred forty six batchelors of arts , and two thousand seven hundred forty six catechisers . so that neither the number of bare reading-ministers was so great , nor the want of preaching so deplorable , in most parts of the kingdom , as those pamphlets made it ; the authors whereof ought rather to have magnified the name of god for sending such a large encrease of labourers in his heavenly husbandry , as could not any where be parallel'd in so short a time ; there passing no more than thirty years between the first beginning of queen elizabeth's reign , and the rendring of this account to the convocation . . and that the parliament might receive the same satisfaction , a most excellent and judicious sermon was preached at st. paul's cross , on sunday the ninth of february , being the first sunday after their assembling , by dr. richard bancroft , being then chaplain to the lord chancellor hatton , preferred within some few years after to the see of london , and from thence to canterbury . in the performance of which service , he selected for the theam or subject of his discourse , iohn . . viz. dearly beloved , believe not every spirit , but try the spirits whether they be of god : for many false prophets are gone out into the world . in canvasing which text , he did so excellently set forth the false teachers of those times in their proper colours , their railing against bishops , their ambition , their self-love , their covetousness , and all such motives as had spurred them on to disturb this church , as satisfied the greatest part of that huge congregation , touching the practises and hypocrisies of these holy brethren . he also shewed on what a weak foundation they had built their discipline , of which no tract or footsteps could be found in the church of christ from the apostles days to calvin ; and with what infamy the aerian hereticks were reproached in the primitive times , for labouring to introduce that parity which these men designed . he further laid before them the great danger which must needs ensue , if private men should take upon them to deny or dispute such matters as had been setled in the church by so good authority : against which troublesome humour many provisions had been made by the canons of councils , and the edicts of godly and religious emperors . to which he added , the necessity of requiring subscription , in a church well constituted , by all the ministers of the same ; which he justified by the example of geneva , and the churches of germauy , to be the best way to try the spirits whether they be of god or not , as his text required . next , he insisted on the excellency of the common-prayer-book , applauded by the divines of foreign churches ; approved by bucer , fox , alesius , the parliaments and convocations of this kingdom ; and after , justified by arch-bishop cranmer against the papists ; by bishop ridley against knox ; and by divers others : showing withall , the many gross absurdities found in extemporary prayers , to the great dishonour of god , and the shame of religion . hence he proceeds to justifie the superiority of bishops , and the supremacy of the queen , together with the dangerous practises and designs of the disciplinarians , exemplified by their proceedings in scotland , and their positions in england , of which more anon . all which particulars , with many more upon the by , he proved with such evidence of demonstration , such great variety of learning , and strength of arguments , that none of all that party could be found to take arms against them , in defence either of their leud doctrine , or more scandalous vses . and this being done , he closed up all with a grave and serious application , in reference to the prevalency and malignity of the present humours : which wrought so much upon his auditors of both houses of parliament , that in the passing of a general pardon at the end of the sessions , there was exception of seditious books , disturbances of divine service , and offences against the act of vniformity in the worship of god. . and yet it is not altogether improbable , but that this exception was made rather at the queen's command , or by some caveat interposed by the house of peers , than by the sole advice , or any voluntary motion of the house of commons ; in which the puritans at that time had a very strong party . by whose endeavour , a smart petition is presented to the lords , in the name of the commons , for rectifying of many things which they conceived to be amiss in the state of the church . the whole petition did consist of sixteen particulars , of which the first six did relate to a preaching-ministry ; the want of which , was much complained of in a supplication which had been lately printed and presented to them ; but such a supplication , as had more in it of a factious and seditious libel , than of a dutiful remonstrance . in the other ten it was desired , . that no oath or subscription might be tendred to any at their entrance into the ministry , but such as was prescribed by the statutes of the realm , and the oath against corrupt entring . . that they may not be troubled for omission of some rites or offices prescribed in the book of common-prayer . . that such as had been suspended or deprived for no other offence , but only for not subscribing , might be restored . . that they may not be called and urged to answer before the officials and commissaries , but before the bishops themselves . . that they might not be called into the high commission , or moot of the diocess where they lived , except for some notable offence . . that it might be permitted to them , in every arch-deaconry , to have some common exercises and conferences amongst themselves , to be limited and prescribed by the ordinaries . . that the high censure of excommunication may not be denounced or executed for small matters : . nor by chancellors commissioners or officials , but by the bishops themselves , with the assistance of grave persons . . that non-residency may be quite removed out of the church . or , . that at least , according to the queen's injunctions ( art. . ) , no non-resident , having already a license or faculty , may enjoy it , unless he depute an able curate , that may weekly preach and catechise , as was required by her majesty in the said injunctions . against the violence of this torrent , arch-bishop whitgift interposed both his power and reason ; affirming with a sober confidence in the h. of peers , not only that england flourished more at that time with able ministers , than ever it had done before ; but that it had more able men of eminent abilities in all parts of learning , than the rest of christendom besides . but , finding that the lord gray , and others of that house , had been made of the party , he drew the rest of the bishops to joyn with him in an humble address to her sacred majesty ; in which they represented to her the true estate of the business , together with those many inconveniences which must needs arise to the state present and to come , to the two universities , to all cathedral churches , and the queen her self , if the commons might have had their will , though in no other point than in that of pluralities . all which they prest with such a dutiful and religious gravity , that the queen put an end to that dispute , not only for the present , but all parliaments following . . somewhat there must be in it , which might make them so afraid of that subscription which was required at their hands to the queen's supremacy , as well as to the consecration of arch-bishops and bishops , to the liturgy , and to the articles of religion by law established : and therefore it will not be amiss ( as we have done already in all places else ) to touch upon the principles and positions of our english puritans , that we may see what harmony and consent there is betwixt them and their dear brethren of the discipline in other nations : for if we look into the pamphlets which came out this year , we shall find these doctrines taught for more sacred truths , viz. that if princes do hinder them that seek for this discipline , they are tyrants both to the church and ministers ; and being so , may be deposed by their subjects . that no civil magistrate hath pre-eminence by ordinary authority , either to determine of church-causes , or to make ecclesiastical orders and ceremonies . that no civil magistrate hath such authority , as that without his consent it should not be lawful for ecclesiastical persons to make and publish church-orders . that they which are no elders of the church , have nothing to do with the government of it . that if their reformation be not hastned forward by the magistrate , the subjects ought not any longer to tarry for it , but must do it themselves . that there were many thousands which desired the discipline : and , that great troubles would ensue if it were denied them . that their presbyteries must prevail : and , that if it be brought about by such ways and means as would make the bishops hearts to ake , let them blame themselves . for explication of which last passage , martin mar-prelate in his first book , threatens only fists ; but in the second , he adviseth the parliament then assembled , to put down lord bishops , and bring in the reformation which they looked for , whether her majesty would or not . . but these perhaps were only the evaporations of some idle heads , the freaks of discontent and passion , when they were crossed in their desires : let us see therefore what is taught by thomas cartwright , the very calvin of the english ; as highly magnified by martin , and the rest of that faction , as the other was amongst the french. dr. harding in his answer to bishop iewel , assures us , that the office of a king is the same in all places , not only amongst christians , but amongst the heathen . upon which premises he concludes , that a christian prince hath no more to do in deciding of church-matters , or in making ceremonies and orders for the same , than hath a heathen . cartwright affirms himself to be of the same opinion ; professing seriously his dislike of all such writers as put a difference between the rights of a prophane and a christian magistrate . specanus , a stiff presbyterian in the belgick provinces , makes a distinction between potestas facti , and potestas iuris ; and then infers upon the same , that the authority of determining what is fit to be done , belongs of right unto the ministers of the church , though the execution of the fact in civil causes , doth properly appertain to the supreme magistrate . and more than this , the greatest clerks amongst themselves would not give the queen . if she assume unto her self the exercise of her farther power , in ordering matters of the church according to the lawful authority which is inherent in the crown , she shall presently be compared unto all the wicked kings , and others , of whom we read in the scriptures ; that took upon them , unlawfully to intrude themselves into the priest's office ; as unto saul , for his offering of sacrifice ; unto osias for burning incense upon the altar ; unto gideon , for making of an ephod : and finally , to nadab and abihu , for offering with strange fire unto the lord. . according to these orthodox and sound resolves , they hold a synod in st. iohn's colledg in cambridg , taking the opportunity of sturbridg-fayr , to cloak their meeting for that purpose . at which synod ( cartwright and perkins being present amongst the rest ) the whole book-discipline , reviewed by traverse , and formally approved of by the brethren in their several classes , received a more authentick approbation : insomuch , that first it was decreed amongst them , that all which would might subscribe unto it , without any necessity imposed upon them so to do . but not long after , it was made a matter necessary , so necessary , as it seems that no man could be chosen to any ecclesiastical office amongst them , nor to be of any of their assemblies , either classical , provincial , or national , till he had first subscribed to the book of discipline . another synod was held at ipswich , not long after , and the results of both confirmed in a provincial and national synod held in london , which gave the book of discipline a more sure establishment than an act of state. it is reported , that the night before the great battel in the fields of thessaly , betwixt caesar and pompey , the pompeyan party was so confident of their good success , that they cast dice amongst themselves for all the great offices and magistracies of the city of rome , even to the office of the chief-priest-hood , which then caesar held . and the like vanity or infatuation had possessed these men , in the opinion which they had of their strength and numbers : insomuch that they entred into this consideration , how arch-bishops , bishops , chancellors , deans , cannons , arch-deacons , commissaries , registers , apparitors , &c. ( all which , by their pretended reformation , must have been thrust out of their livings ) should be provided for , that the commonwealth might not be thereby pestered with beggars . and this they did upon the confidence of some unlawful assistance to effect their purposes , if neither the queen , nor the lords of the council , nor the inferior magistrates in their several counties ( all which they now sollicited with more heat than ever ) should co-operate with them . for about this time it was , that cartwright in his prayer before his sermon , was noted to have used these words , viz. because they ( meaning the bishops ) which ought to be pillars in the church , combine themselves against christ and his truth ; therefore , o lord , give us grace and power , all , as one man , to set our selves against them . which words he used frequently to repeat , and to repeat with such an earnestness of spirit , as might sufficiently declare that he had a purpose to raise sedition in the state , for the imposing of that discipline on the church of england , which was not likely to be countenanced by any lawful authority ; which put the queen to a necessity of calling him , and all the rest of them , to a better account ; to which they shall be brought in the years next following . . in the mean time we must pass over into france , where we find henry the third , the last king of the house of valoise , most miserably deprived of his life and kingdom ; driven out of paris first by the guisian faction ; and afterwards assassinated by iaques clement , a dominican fryar , as he lay at st. cloud , attending the reduction of that stubborn city . upon whose death the crown descended lineally on henry of bourbon , king of navarre , and duke of vendosme , as the next heir-male : for the excluding of which prince , and the rest of that house , the holy league was first contrived , as before is said . there was at that time in the late king's army , a very strong party of french catholicks , who had preferred their loyalty to their natural prince , before the private interest and designs of the house of guise ; and now generally declare in favour of the true successor . by their assistance , and the concurring-forces of the hugonot-faction , it had been no hard matter for him to have mastered the duke of maine , who then had the command of the guisian leagues . but in the last he found himself deceived of his expectation . the hugonots , which formerly had served with so much cheerfulness under his command their king , would not now serve him in his just and lawful warrs against his enemies : or , if they did , it shall be done upon conditions so intolerable , that he might better have pawned his crown to a forreign prince , than on such terms to buy the favour of his subjects . they looked upon him as reduced to a great necessity ; most of the provinces , and almost all the principal cities , having before engaged against henry the third , and many others falling off when they heard of his death . so that they thought the new king was not able to subsist without them ; and they resolved to work their own ends out of that necessity . instead of leading of their armies , and running cheerfully and couragiously towards his defence , who had so oft defended them , they sent commissioners or delegates to negotiate with him , that they may know to what conditions he would yeeld for their future advantage , before they acted any thing in order to his preservation : and their conditions were so high , so void of all respects of loyalty , and even common honesty , that he conceived it safer for him , and far more honourable in it self , to cast himself upon the favour of the queen of england , than condescend to their unreasonable and unjust demands . so that , in fine , the hugonots , to a very great number , forsook him most disloyally in the open field , drew off their forces , and retired to their several dwellings , inforcing him to the necessity of imploring succours from the professed enemies of his crown and nation . nor did he find the queen unwilling to supply him both with men and money on his first desires . for which she had better reason now , than when she aided him and the rest of the french hugonots , in their former quarrels . and this she did with such a cheerful openness both of heart and hand , as did not only make him able to keep the field , but to gain ground on the untraceable and insulting rebels . which when the hugonots observed , and saw that he was like enough to do well without them , they then came freely to his aid , and were content to take such terms as he pleased to give them . . and now again we are for scotland , where we shall find the king's affairs grown from bad to worse . we left him in a great vexation , for not being able to prevail in any thing in behalf of montgomery , unless he relinquished his pursuit against gibson and cooper . for so it was , that he must do and suffer more than he had done hitherto , before he could give himself any hopes of living peaceably amongst them . a parliament is therefore summoned to be held at edenborough , in the end of iuly : in which he was contented to pass some acts for ratifying all laws made in his minority , in favour of the kirk of scotland , for trying and censuring the adversaries of true religion ; as also , for the punishing of such as did menace or invade the ministers . but that which gave them most content , was an act of parliament for annexing of all the temporalties of bishopricks , abbeys , and other religious houses , which had not otherwise been disposed of to the crown of that realm ; which they promoted under colour of improving the royal patrimony , that the king might have means to bear forth the honour of his estate , and not trouble his subjects with taxations ; but in plain truth , to overthrow the calling and estate of bishops , which they presumed that no man of quality would accept , when the lands were aliened . and this the king was the more willing to consent to , in regard that he had been perswaded by some about him , that the episcopal houses being reserved out of that grant , together with the tythes of the churches formerly annexed to their benefices , would be sufficient to maintain their dignity in some fit proportion . but the king soon found himself abused : for the rest of the temporalties which formerly had been disposed of amongst the laity , being setled and confirmed upon them in the present parliament , there remained so little to the crown by this annexation , as left him nothing behind , but the envy of so high a sacriledg ▪ the gain and benefit whereof was injoyed by others . and of that little which remained unto him by the annexation , he received very small contentment , most of it being squandered away by some begging courtiers till he had left himself unable to reward or gratifie a deserving minister . but this he did not find till it was too late ; though the disease was past all remedy , had he found it sooner . but what he could not do himself when he lived in scotland , he first commended to the doing of his son prince henry , in his book called basilicon doron ; and after lived to see it remedied , in part , when he reigned in england . . there hapned also a dispute in the present parliament , betwixt the ministers of the kirk , and such of the gentry as formerly had possessed themselves of abbeys and priories , and thereby challenged to themselves a place in parliament : concerning which we are to know , that most of the monasteries and religious houses , had been founded upon tythes and impropriations , though not without some good proportion of demesnes , which were laid unto them . but when the scots were set upon the humour of reformation , and set upon it in a way which shewed them rather to proceed upon private ends , than the publick interest of religion ; the principal men amongst them seized on all which they could lay hands on , and after kept it to themselves by no better title than that of the first usurpation only , and no more than so . some of the bishops and abbots also , seeing how things were like to go , and that the church's patrimony was not like to hold in the same successions which had conveyed it unto them , dismembred the best tythes and mannors from them , or otherwise resigned the whole to the hands of such as appeared most able to protect them . and so it stood , till murrey was made regent of the realm in the king 's first infancy ; who did not only wink at those usurpations , ( the questioning whereof would most infallibly have estranged the occupants from adhering to him ) but suffered many of the layards and gentlemen to invade the tythes , which had not formerly been appropriated to religious houses , and to annex them to the rest of their own estates . by means whereof , some of them were possessed of six , ten , twelve , or twenty tythings , united into one estate , as they lay most convenient for them . the ministers being put off with beggerly stipends , amounting in few places to ten pounds per annum of good english money . these , with the rest , they called the lords of new erection ; and they did lord it over the poor people with pride and tyranny enough ; for , neither would they suffer the occupant or land-holder to carry away his nine parts of the fruits , till they had taken off their tenth ; and sometimes out of spight , or self-will , or any other pestant humour , would suffer their tenth part to lye at waste in the open field , that the poor labourer of the earth might suffer the more damage by it . but that which did most grieve the ministers in the present exigent , was , that such lairds and gentlemen as had robbed the church , and plumed their own nests with the feathers of it , should sit and vote in parliament as spiritual persons , and they themselves be quite excluded from those publick councils . a great heat hereupon was struck in the present session , by pont and lindsey , commissionated by the kirk for that employment ; who openly propounded , in the name of the kirk , that the said pretended prelates might be removed at the present , and disabled for the time to come , to sit in parliament , as having no authority from the church , and most of them no function or calling in it . bruce , commendator of kinlosse , was chosen for the mouth of the rest ; and he appeared so strongly in it , that the petition of the ministers was referred to the lords of the articles , and by them rejected ; though afterwards they had their ends in it , by a following parliament . . being made secure from any further fear of bishops , by reason of the poor submission which was made by montgomery , and the annexing of arch-bishops lands to the royal patrimony ; the ministers became more insolent and imperious than they had been formerly ; and in that jolly humour they so vexed and terrified him , that he could find no other way in point of king-craft , to preserve himself against their insolences and attempts , but by giving some encouragement to the popish party . the exercise whereof brought out many priests and jesuits ; some of them more particularly to negotiate in behalf of the king of spain , who was then a setting forward his great armada . but the king well knowing of what consequence that imployment was , and how destructive of his interest to the crown of england , commanded them by publick proclamation to avoid the kingdom . but withal gave them day till the last of ianuary , that they might not complain of being taken unprovided : which small indulgence so offended the unquiet brethren , that they called a number of noble-men , barons , and commissioners of burgly ( without so much as asking the king's leave in it ) to meet at edenborough on the sixt of february , to whom they represented the churches dangers , and thereupon agreed to go all together in a full body to the court , to attend the king ; to the end that by the terror of so great a company , they might work him to their own desires . but the king hearing of their purpose , refused to give access to so great a multitude ; but signified withall that he was ready to give audience unto some few of them which should be chosen by the rest . but this affront the king was forced to put up also , to pass by the unlawfulness of that convention , to acknowledg their grievances to be just , and to promise a redress thereof in convenient time . which drew him into action against maxwel and some others of the popish lords and for the same received the publick thanks of the next assembly , that being no ordinary favour in them ; and was so far gratified withall , as to be suffered to take mr. patrick galloway from his charge in perth , to be one of the preachers at the court. of which particular i had perhaps took little notice , but that we are to hear more of him on some other occasion . . the next fine pranck they plaid , relates to the crowning of queen ann , with whom the king landed out of denmark at the port of leith , on the th . of may . aud designed her coronation on the morrow after . none of the bishops being at hand , the king was willing to embrace the opportunity to oblige the kirk , by making choice of one of their own brethren , to perform that ceremony ; to which he nominated mr. robert bruce , a preacher at edenborough , and one of the most moderate men in a whole assembly . but when the fitness of it came to be examined by the rest of the brethren , it was resolved to pretermit the unction ( or annointing of her ) as a iewish ceremony , abolished by christ , restored into christian kingdoms by the pope's authority , and therefore not to be continued in a church reformed . the doubt first started by one iohn davinson , who had then no charge in the church , though followed by a company of ignorant and seditious people , whom andrew melvin set on work to begin the quarrel , and then stood up in his defence to make it good . much pains was taken to convince them by the word of god , that the unction , or annointing of kings , was no iewish ceremony : but melvin's will was neither to be ruled by reason , nor subdued by argument ; and he had there so strong a party , that it passed in the negative . insomuch that bruce durst not proceed in the solemnity , for fear of the censures of the kirk . the king had notice of it , and returns this word , that if the coronation might not be performed by bruce , with the wonted ceremonies , he would stay till the coming of the bishops , of whose readiness to conform therein , he could make no question . rather than so , said andrew melvin , let the unction pass : better it was that a minister should perform that honourable office , in what form soever , than that the bishops should be brought again unto the court upon that occasion . but yet , unwilling to prophane himself by consenting to it , he left them to agree about it , as to them seemed best ; and he being gone , it was concluded by the major part of the voices , that the annointing should be used . according whereunto , the queen was crowned and annointed on the sunday following , with the wonted ceremonies , but certainly with no great state ; there being so short an interval betwixt her landing , and the appointed day of her coronation . . it was not long before , that they had a quarrel with the lords of the session , touching the jurisdiction of their several courts ; but now the assembly would be held for the chief tribunal . one graham was conceived to have suborned a publick notary to forge an instrument , which the notary confessed on examination , to have been brought to him ready drawn , by one of the said graham's brethren . graham enraged thereat , enters an action against sympson , the minister of sterling , as one who had induced the man , by some sinister practises , to make that confession . the action being entred , and the process formed , sympson complains to the assembly , and they give order unto graham to appear before them , to answer upon the scandal raised on one of their brethren . graham appears , and tells them , that he would make good his accusation before competent judges , which he conceived not them to be . and they replyed , that he must either stand to their judgment in it , or else be censured for the slander . the lords of the session hereupon interpose themselves , desiring the assembly not to meddle in a cause which was then dependent in their court in due form of law. but the assembly made this answer , that sympson was a member of theirs : that they might proceed in the purgation of one of their own number , without intrenching on the jurisdiction of the civil courts ; and therefore , that their lordships should not take it ill , if they proceeded in the tryal . but let the lords of the session , or the party interested in the cause , say what they pleased , the assembly vote themselves to be judges in it , and were resolved to proceed to a sentence against him as a false accuser . in fine , the business went so high on the part of the kirk , that the lords of the session were compelled to think of no other victory than by making a drawn battel of it ; which by the mediation of some friends was at last effected . . the kirk is now advancing to the highest pitch of her scotch happiness , in having her whole discipline , that is to say , their national and provincial assemblies , together with their presbyteries and parochial sessions ; confirmed by the authority of an act of parliament . in order whereunto , they had ordained in the assembly held at edenborough , on the th of august , anno . that all such as then bore office in the kirk , or from thenceforth should bear any office in it , should actually subscribe to the book of discipline . which act being so material to our present history , deserves to be exemplified verbatim , as it stands in the registers , and is this that followeth , viz. . forasmuch that it is certain , that the word of god cannot be kept in the own sincerity , without the holy discipline be had in observance : it is therefore by the common consent of the whole brethren and commissioners present , concluded , that whosoever hath born office in the ministry of the kirk within this realm , or that presently bears , or shall hereafter bear office therein , shall be charged by every particular presbytery , where their residence is , to subscribe the heads of the discipline of the kirk of their realm , at length set down and allowed by act of the whole assembly , in the book of polity , which is registrate in the assembly-books , and namely the heads controverted by enemies of the discipline of the reformed kirk of this realm , betwixt this and the next synodal assemblies of the provinces , under the pain of excommunication to be executed against the non-subscribers : and the presbyteries which shall be found remiss and negligent herein , to receive publick rebuke of the whole assembly . and to the effect the said discipline may be known as it ought to be , to the whole brethren ; it is ordained , that the moderator of each presbytery shall receive from the clerk of the assembly , a copy of the said book , under his subscription , upon the expences of the presbytery , betwixt this and the first day of september next to come , under the pain of being openly accused in the face of the whole assembly . . this preparation being made , they present their whole desires to the king , in the following parliament , convened at edenborough , in the month of iune , . in which it was proposed , . that the acts of parliament made in the year , against the discipline of the kirk , and the liberty thereof , should be abrogated and annulled ; and a ratification of the discipline granted , whereof they were then in practise . . that the act of annexation should be repealed , and restitution made of the church's patrimony . . that the abbots , priors , and other prelates , bearing the titles of kirk-men , and giving voices for the kirk without power and commission from the same , should not be permitted in time coming , to give voice in parliament , or convene in the name of the kirk . and , . that a solid order might be taken for purging the realm of idolatry and blood , wherewith it was miserably polluted . on the second and third of these desires , the king took longer time of deliberation , as being points of great concernment to himself and others , touching the main of their estates . but he resolved to give them satisfaction in the first and last . it was answered therefore to the first part of the last article , that saying of mass , receiving of iesuits , seminary priests , and trafficking papists , against the king's majesty and religion presently professed , should be a just cause to infer the pain of treason : with this proviso notwithstanding , that if the iesuits and seminary priests did satisfie the prince and the church , the foresaid penalty should not be laid on the receivers . and to the second part thereof , concerning blood , it was answered , that the same should be remitted to the courts of justice . in like manner it was answered to the first branch of their first proposal , that the said statutes should be no ways prejudicial , nor derogatory to the priviledges that god had given to the spiritual office-bearer in the church , concerning heads of religion , matters of heresie , excommunication , collation , or deprivation of ministers , or any such ecclesiastical censures , grounded and having warrant of the word of god. but to the second branch thereof , he gave his plenary assent , according to the tenor of the act here following ; which in regard it contains the sum of all their projects for life-time then past , and the ground of all their insolencies for the times ensuing ; it shall not grieve me to subjoyn , nor be troublesome to the reader to pass it over , if he have not patience enough to go thorow with it . now the tenor of the said act is as followeth . at the parliament holden at edenborough , june . in the year of god , . . our soveraign lord , and estates of this present parliament , following the laudable and good example of their predecessors , hath ratified and approved , and by the tenor of this present act ratifies and approves all liberties , priviledges , immunities , and freedoms , whatsoever , given and granted by his highness , his regents in his name , or any of his predecessors , to the true and holy kirk , presently established within this realm , and declared in the first act of his highness parliament , the th day of octob. . and all and whatsoever acts of parliaments and statutes made of before by his highness and his regents , anent the liberty and freedom of the said kirk ; and specially the first act of parliament holden at edenborough , the th of october , in the year of god , with the whole particular acts there mentioned ; which shall be as sufficient as if the same were here mentioned : and all other acts of parliament made since , in favour of the true kirk , and such like ; ratifies and approves the general assemblies appointed by the said kirk ; and declares , that it shall be lawful to the kirk and ministers every year , at least , or oftner , pro re natâ , as occasion and necessity shall require , to hold and keep general assemblies , providing , that the king's majesty , or his commissioners with him , to be appointed by his highness , be present at ilk general assembly , before the dissolving thereof , to nominate and appoint time and place , when and where the next general assembly shall be holden . and in case neither his majesty nor his commissioners be present for the time , in that town where the next general assembly is holden ; then , and in that case , it shall be lesum to the said general assembly , by themselves to nominate and appoint time and place where the next general assembly of the kirk shall be kept and holden , as they have been used to do in times by-past . and also , ratifies and approves the provincial and synodal assemblies , to be holden by the said kirk and ministers twice ilk year , as they have been , or presently are in use to do , within every province of this realm . and ratifies and approves these presbyteries , and particular sessions appointed by the said kirk , with the whole discipline and jurisdiction of the same , agreed upon by his majesty , in conference had by his highness , with certain of the ministers convened to that effect : of the which articles , the tenour followeth . . matters to be intreated in provincial assemblies . . their assemblies are constitute for weighty matters , necessary to be intreated by mutual consent and assistance of brethren within the province , as need requires . this assembly hath power to handle , order , and redress , all things omitted or done amiss in the particular assemblies . it hath power to depose the office-bearers of the province , for good and just causes deserving deprivation . and generally , these assemblies have the whole power of the particular elderships , whereof they are collected . . matters to be intreated in the presbyteries . the power of the presbyteries , is , to use diligent labours in the bounds committed to their charge , that the kirks be kept in good order : to enquire diligently of naughty and ungodly persons , and to travel to bring them into the way again , by admonition , or threatning of god's judgments , or by correction . it appertains to the eldership to take heed that the word of god be purely preached within their bounds , the sacraments rightly ministred , the discipline entertained , and ecclesiastical goods uncorruptly distributed . it belongeth to this kind of assemblies , to cause the ordinances made by the assemblies provincial , national , and general , to be kept and put in execution : to make constitutions which concern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the kirk , for decent order in the particular kirk where they govern ; providing , that they alter no rules made by the provincial and general assemblies : and that the provincial assemblies aforesaid , be privy to the rules that they shall make , and to abolish constitutions tending to the hurt of the same . it hath power to excommunicate the obstinate , formal process being had , and due interval of times observed . anent particular kirks , if they be lawfully ruled by sufficient ministers , and session , they have power and jurisdiction in their own congregation , in matters ecclesiastical : and decrees and declares the assemblies , presbyteries , and sessions-jurisdiction , and discipline aforesaid , to be in all times coming most just , good , and godly , in it self ; notwithstanding whatsoever statutes , acts , canons , civil and municipal laws made to the contrary : to which , and every one of them , these presents shall make express derogation . . and because there are divers acts of parliament made in favour of the papistical church , tending to the prejudice of the liberty of the true kirk of god , presently professed within this realm , jurisdiction and discipline thereof , which stand yet in the books of the acts of parliament not abrogated nor annulled : therefore his highness and estates foresaid , hath abrogated , casted , and annulled , and by the tenour hereof , abrogates , casts , and annuls all acts of parliament made by any of his highness predecessors for maintenance of superstition and idolatry ; with all , and whatsoever acts , laws , and statutes , made at any time before the day and date hereof , against the liberty of the true kirk , jurisdiction and discipiline thereof , as the same is used and exercised within this realm . and in special , that act of parliament holden at sterling , the th of november , , commanding obedience to be given to eugenius the pope for the time : the act made by k. iames the d , in his parliament holden at edenborough , the th of february , in the year of god . and all other acts whereby the pope's authority is established . the act of the said king iames in his parliament holden at edenborough , the th of november , , anent the saturday , and other vigils , to be holy-day from even-song to even-song . item , that part of the act made by the queen-regent , holden at edenborough the first day of february , giving specially license for holding of of pasch , and zuil . . and further , the king's majesty and estates aforesaid , declare , that the th act of parliament holden at edenborough , the d of may , in the year of god , shall no ways be prejudicial , or derogate any thing from the priviledg that god hath given the spiritual office-bearers in the kirk , concerning heads of religion , matters of heresie , excommunication , collation , or deprivation of ministers , or any such like ecclesiastical censures , specially grounded , and having warrant of the word of god. item , our soveraign lord and estates of parliament foresaid , abrogates , casts , and annihilates the acts of the same parliament holden at edenborough the same year , ; granting commission to bishops and other judges , constitute in ecclesiastical causes , to receive his highness presentation to benefices , to give collation thereupon , and to put order to all causes ecclesiastical , which his majesty and estates foresaid , declares to be expired in the self , and to be null in time coming , of none avail , force or effect . and therefore ordains all presentations to benefices to be direct to the particular presbyteries in all time coming , with full power to give collation thereupon , and to put order to all matters and causes ecclesiastical within their bounds , according to the discipline of the kirk : providing the foresaid presbyters be bound and astricted to receive and admit whatsoever qualified minister presented by his majesty or laick patrons . . such was the act by which the presbyterian discipline was setled in the kirk of scotland . they had given him trouble enough before , when they had no authority of law to confirm their actions . but now he must expect much more ; and they will see his expectation satisfied to the very full . so that it may be much admired that he yeelded to it , the rather in regard the reasons of it are not certainly known , nor very easie to be guessed at . whether it were , that he were not well enough informed touching the low condition which the english puritans were at this time brought to , or that he stood so much in fear of the earl of bothwell , ( whose treacherous practises threatned him with continual danger ) that he was under a necessity of conforming to them for his own preservation ; or that he thought it his best way to let them have their own wills , and pursue their own counsels , till they had wearied both themselves and the rest of the subjects , by the misgovernment of that power which he had given them ; or whether it were all , or none of these , it is hard to say . nor is it less to be admired , that the nobility of scotland , who had found the weight of that heavy yoke in the times fore-going , should take it so easily on their necks , and not joyn rather with the king to cast it off . but they had gotten most of the church-lands into their possession , and thought it a greater piece of wisdom to let the presbytery over-top them in their several consistories , than that the bishops , deans , and chapters , or any other who pretended unto their estates , should be restored again to their power and places , and thereby brought to a capacity of contending with them for their own . in which respect they yeelded also to another act against the everting of church-lands and tenths into temporal lordships : for , to what purpose should they strive for such empty titles , as added little to their profit , and not much to their pleasures ? there also passed some other acts which seemed much to favour both the kirk and the kirk-men ; as namely , for the ratification of a former act , , in favour of the ministers , their rents and stipends ; for enabling lay-patrons to dispose of their prebendaries and chaplinaries unto students ; and that no benefices with cure pay any thirds . there passed another act also which concerned the glebes and manses in cathedral churches , preserved of purpose by the king ( though they thought not of it ) that when he found it necessary to restore episcopacy , the bishops might find houses , and other fit accommodations , near their own cathedrals . . thus have the presbyterians gained two acts of great importance ; the one for setling their presbyteries in all parts of the kingdom : the other for repressing all thoughts of restoring episcopacy , by passing over the church-lands to the use of the crown . and to make as sure of it as they could , ( because a three-fold cord is not easily broken ) they had before called upon the king to reinforce the band , or national covenant , which had been made for their adhaesion to the true religion , and renouncing popery . for so it was , that some suspitions had been raised by the presbyterians , that the king was miserably seduced , and enclined to popery ; and that the earl of lenox had been sent from france for no other purpose , but to work him to it . and thereupon the king gave order unto mr. i. craige , being then a preacher in the court , to form a short confession of faith ; wherein not only all the corruptions of the church of rome in point of doctrine , but even those also which related unto discipline and forms of worship , were to be solemnly abjured . which confession , for example to others , the king himself , with all his court and council , did publickly both subscribe and swear , anno . and the next year he required the like oath and subscription from all his subjects , for the securing of those fears and jealousies which the kirk had of him. but in regard this general confession was not found sufficient to hinder the encrease of popery , for want of some strict combination amongst the subjects which professed the reformed religion ; it was desired , that a solemn league or band might be authorized , by which they should be bound to stand to one another in defence thereof ; that is to say , both of their covenant and religion , against all opponents . the guisian papists had projected the like league in france , to suppress the gospel ; and why should they in scotland be less zealous for the true religion , than the guisian papists for the false ? upon which ground the king was easily entreated to consent unto it : and first subscribed the band himself , with all his family , an. ; which the next year he caused to be subscribed by all sorts of people , as the general assembly had desired . . now in this covenant and confession , they did not only bind themselves to renounce the pope , together with all the superstitions and corruptions of the church of rome ; but in particular , to continue in obedience to the doctrine and discipline of the kirk of scotland ; and to defend the same according to their vocation and power , all the days of their lives . and though it cannot be conceived , that under those general words of doctrine and discipline , there could be any purpose to abjure the episcopal government , which was in being when that confession was first framed , and for many years after : yet being now received and subscribed unto , and their presbyteries established by act of parliament , it was interpreted by the covenanters of succeeding times , anno , to contain in it an express renouncing of episcopacy , as also of such rites and ceremonies as had been introduced amongst them by the synod of perth , anno . the sad effects whereof , the king foresaw not at the present ; but he took order to redress them in the time to come : for now the temporal estates of bishops being alienated and annexed to the crown by act of parliament , anno . episcopacy tacitly abjured by covenant , and that covenant strengthned by a band or association , anno . and finally , their presbyteries setled by like act of parliament in this present year anno . it was not to be thought that ever bishops or episcopacy could revive again , though it otherwise happened . it cannot be denied , but that k. iames did much despise this covenant , ( commonly called the negative confession ) when he came into england : for , taking occasion to speak of it in the conference of hampton-court , he lets us know , that mr. craige ( the compiler of it ) with his renouncings and abhorrings , his detestations and abrenounciations , did so amaze the simple people , that few of them being able to remember all the said particulars , some took occasion thereby to fall back to popery , and others to remain in their former ignorance . to which he added this short note , that if he had been bound to that form of craige 's , the confession of his faith must have been in his table-book , and not in his head. but what a mean opinion soever k. iames had of it , the puritans or presbyterians of both kingdoms , made it serve their turns for raising a most dangerous rebellion against his son , and altering the whole frame of government both in church and state , which they new-molded at their pleasure : and sure i am , that at the first entring into this band , the presbyterians there grew so high and insolent , that the king could get no reason of them in his just demands . the king had found by late experience , how much they had encroached upon his royal prerogative , defamed the present government , and reviled his person . and thereupon , as he had gratified them in confirming their discipline , so he required them not long after to subscribe these articles ; that is to say , that the preacher should yeeld due obedience unto the king's majesty . that they should not pretend any priviledg in their allegiance . that they should not meddle in matters of state. that they should not publikely revile his majesty . that they should not draw the people from their due obedience to the king. that , when they are accused for their factious speeches , or for refusing to do any thing , they should not alledg the inspiration of the spirit , nor feed themselves with colour of conscience , but confess their faults like men , and crave pardon like subjects . but they were well enough , they thanked him ; and were resolved to hold their own power , let him look to his. aerivs redivivvs : or , the history of the presbyterians lib . ix . containing their disloyalty , treasons , and seditions , in france , the country of east-friesland , and the isles of brittain ; but more particularly , in england . together with the severe laws made against them , and the several executions in pursuance of them , from the year ● to the year . thus have we brought the presbyterians to their highest pitch in the kirk of scotland , when they were almost at their lowest fall in the church of england : these being at the very point of their crucifixion , when the others were chanting their hosanna's for their good success . the english brethren had lost their principal support , by the death of leicester , though he was thought to have cooled much in his affections towards their affairs . but what they lost in him , they studied to repair by the earl of essex , whose father's widow he had married , trained him up for the most part under puritan tutors , and married him at the last to walsingham's daughter . upon these hopes they made their applications to him , and were chearfully welcomed ; the gentleman b●ing young , ambitious , and exceeding popular , and therefore apt enough to advance their interest , and by theirs his own . and he appeared the rather for them at the first , to cry quits with whitgift ; who , when he might have been elected chancellor of the university of oxon , on the death of leicester , chose rather to commend his dear friend , the lord chancellor hatton , to the place , than to assume it on himself ; and after hatton's death , to nominate the lord buckburst to them , who was also chosen . the young earl had an eye upon that great office , that he might be as powerful amongst men of the gown , as he was amongst gentlemen of the sword ; and took it for an high affront , that the arch-bishop should presume to commend any other to that honour , which he designed unto himself . but the queen easily took him off , and made him so far friends with whitgift , as not to make any open profession of displeasure toward him , by which the opposite faction might be animated to their former insolencies , which notwithstanding the arch-bishop kept a vigilant eye upon all his actions , as one that was not to be told of his private practises , the secret intelligence which he had with the heads of that party , and saw that most of his allies and kindred were engaged that way . for , though upon the reconciliation which was made between them , the earl had offered him to run a course in clergy-causes , according to his directions and advice ; yet what he did therein , proceeded rather from a fear of the queen's displeasure , than from any love to whitgift , or the church it self ; as afterwards appeared most evidently in the course of his actions . . but that which gave the brethren their greatest blow , was , the death of walsingham , who dyed on the sixt of april , . the queen had lately been more sensible of those manifold dangers which both the principles and practises of the disciplinarians did most apparently threaten to her whole estate ; more now than ever , by the coming out of a pamphlet , called , the humble motion : in which it was affirmed , that thousands did sigh for the discipline , ten thousands had sought it ; and , that the most worthy men of every shire had consented to it : that the eldership was at hand : that the people were inflamed with a zeal to have it ; and , that it was hard , dangerous , and impossible , to stand against it . incensed thereat , and fearing the sad consequences of such pestilent pamphlets . she resolved upon some speedy course to prevent the mischief : and therefore gave the greater countenance to the arch-bishops , bishops , and their subordinate officers , for proceeding with them . on which encouragement , the seeming-neutrality of the earl of essex , and the sickness of walsingham , snape , and some others of their principal leaders , were called before the high-commission at lambeth , in the first beginning of easter-term : which , though it seemed both strange and unwelcome to them , yet there was no remedy . appear they did , because they must ; but were resolved , that their appearance should conduce as little as might be to their disadvantage . for , being required to take their oaths , according to the use of the court , to answer punctually to all such interrogatories as were to be propounded to them ; the oath is absolutely refused , unless the interrogatories might be shewed unto them . first , therefore , they were made acquainted with the substance of them , but that would not serve . they were assured in the next place , that they should be required to answer no further unto any of them , than they were bound to do by the laws of the land. but that served as little . in fine , it was resolved , that the interrogatories should be shewed unto them , ( here contrary to the practise of all courts in criminal causes ) which served least of all : for now snape finding what was like to be charged upon them , gave notice of the same to the rest of the brethren , and did not only refuse the oath , as before he did ; but put the rest upon a course of premeditation , both whether it were fit to answer upon oath , or not ; and then , what answer they would make , if they were put to it . but so it hapned , that his letters , being intercepted , were produced against him ; upon which he was clapped up in prison , and a great terror thereby struck into all the brethren , who now began to apprehend the dangers they were fallen into by their former insolencies . . it may be gathered by those letters , that no small diligence had been used by such as had employed themselves in it , to search into the bottom of their deepest counsels , and most secret purposes ; and that so perfect a discovery had been made thereof , as might warrant the high commissioners to proceed severely , without the least fear of being foyled in their undertakings . for snape confesseth in those letters , that they had the knowledg not only of generals , but of specials , and particulars also ; that is to say , touching the places where they met , oxford , london , cambridg , &c. the times of their accustomed meetings , as , sturbridg-faire , acts , terms , &c. the persons which assembled at them , as , cartwright , perkins , travers , chark , &c. and finally , the very matters which they dealt in , and agreed upon . much troubled the good man seemed to be , in guessing at that false brother who had made the discovery : but , that they were discovered , he is sure enough ; for he affirmeth , that their actings neither were , or could be any longer concealed ; and therefore , that the lord called upon them to be resolute in the present case . and thereupon it was propounded , whether it were better and more safe , that one man ( with the consent of the rest ) should boldly , freely , and wisely confess , and lay open , &c or , that some weak or wicked man should without consent , and in evil sort , acknowledg , &c. he tells them , that the matter aimed at by high commissioners , was , to bring them within danger of law for holding conventicles : that in causes of murther , and the like , it was commonly asked , whether the party fled upon it ; and therefore , that they should do well to consider of it , in reference to the present case , and so advising , that t. c. should be sent to with all speed , he concludes his letter . . this letter coming up so close to the former discoveries , brings cartwright into play in september following . but first , a consultation must be had amongst them , at the house of one gardiner , whether , and if at all , how far it might be fit for him to reveal all or any of the matters which had passed in conference or disputation in any of their former assemblies . and , as it seems , it was determined in the negative , ( according to the doctrine of the old priscilianists ) that he should not do it . for , when the oath was offered to him , he refused to take it . the high-commission-court was at that time held in the bishop of london's consistory , in the church of st. paul. at which were present , amongst others , the lord bishop of london , the two chief justices , serjeant puckering , afterwards lord keeper of the great seal , mr. justice gaudie , and popham , then attorney-general , but afterwards chief justice of the common-pleas . all which did severally and distinctly assure him upon their credits , that by the laws of the realm he was bound to take the oath required , for making a true answer unto the interrogatories which were to be propounded to him . to which he made no other answer , but that he could find no such thing in the law of god ; and so continuing in his obstinacy , was committed also . but the commissioners having spent some time in preparing the matter , and thinking the cognizance thereof more fitter for the star-chamber , referred both the persons and the cause to the care of that court. in which an information was preferred against them by the queen's attorney , for setting forth and putting in practise ( without warrant and authority ) a new form of common-prayer and administration of the sacraments , together with the presbyterial discipline not allowed by law. upon the news whereof , the brethren enter into consultation , as well about some course to be presently taken for relief of the prisoners , as for the putting of their discipline into further practise : what the result was , may be gathered from a letter of wiggingtons , ( one of the hottest heads amongst them ) in which he thus writes to porter of lancaster , viz. mr. cartwright is in the fleet for refusing the oath ( as i hear ) ; and mr. knewstubs is sent for , and sundry worthy ministers are disquieted , who have been spared long : so that we look for some bickering ere long , and then a battel , which cannot long endure . . but before any thing could be done upon either side , in order to the proceedings of the co●rt , or the release of the prisoners , there brake out such a dangerous treason , as took up all the thoughts of the lords of the council , and the brethren too . the brethren had so fixed their fancies on the holy discipline , and entertained such strange devices to promote the same , beyond the warrant of god's word , and the rule of law ; that at the last god gave them up to strong delusions , and suffered them to be transported by their own ill spirits , to most dangerous downfalls . one coppinger , a gentleman of a very good family , had been so wrought upon by some of the chief factors to the presbyterians , that he became a great admirer of their zeal and piety : and being acquainted with one arthington ▪ a lay - genevian , but very zealous in the cause , he adviseth with him of some means for the good of the prisoners . but upon long deliberation , they could think of no course at all , unless it would please god by some extraordinary calling to stir up some zealous brethren to effect their desires : and if god pleased to take that way , why might not one or both of them be chosen , as fit instruments in so great a service ? than whom , they knew of none more able , and of few more zealous . on these preparatories they betake themselves to prayer and fasting , hold a strict fast together on the th of december , and then began to ●ind themselves extraordinarily exercised , as appears by their letters writ to lancaster , in whose house they held it . immediately upon this fact , coppinger takes a journey into kent , and fancies ( by the way ) that he was admitted to a familiar conference with god himself , that he received from him many strange directions , to be followed by him whensoever god should please to use his service for the good of his church ; and more particularly , that he was shewed a way to bring the queen to repentance , and to cause all the nobles to do the like out of hand ; or else to prove them to be traytors to almighty god. another fast is held by him and arthington at his coming back , in which he finds himself more strongly stirred to a matter of some great importance , than he was before : of which he gives notice unto gibson in scotland , by his letter of the last of december ; and afterward to wiggington above-mentioned ; by them to be communicated to the rest of the brethren . another fast follows upon this , at which wiggington and some others did vouchsafe their presence , who had before confirmed them in the fancy of some such extraordinary calling as he seemed to drive at . with the intention of this last , cartwright and other of the prisoners were made acquainted before-hand , to the intent that by the benefit of their secret prayers , the action might be crowned with an end more glorious . and the same night , coppinger finds himself in heaven , exceedingly astonished at the majesty of almighty god , but very much comforted by the vision ; and every day more and more encouraged to some great work ; which he communicates at several times , and by several letters , to cartwright , travers , clark , &c. amongst the preachers ; and from the lay-brethren , unto lancaster , and sir peter wentworth . . and now we must make room for another actor , a greater zealot than the other , and one that was to rob them of the glory of their dreams and dotages ; hacket , an inconsiderable fellow both for parts and fortune , pretends to a more near familiarity with almighty god , than either of the other durst aspire to . a wretch of such a desperate malice , that bearing an old grudg to one that had been his school-master , he bit off his nose . and when the poor man humbly prayed him to let him have it again , to the end it might be sowed on before it was cold , he most barbarously chewed it with his teeth , and so swallowed it down . after this , having wasted that small estate which he had by his wife , he becomes a proselyte , pretends at first to more than ordinary zeal for a reformation , and afterwards to extraordinary revelations for the compassing of it . this brings him into the acquaintance of some zealous ministers , who were then furiously driving on for the holy discipline ; but none more than wiggington before remembred , who brings him presently to coppinger , at such time as the poor man was raised to the height of his follies . hacket had profited so well in the school of hypocrisie , that by his counterfeit-holiness , his fervent and continual praying ex tempore , fasting upon the lord's days , making frequent brags of his conflicts with satan , and pretending to many personal conferences with the lord himself , that he became of great esteem with the rest of the brethren ; insomuch that some of them did not stick to say , not only that he was one of god's beloved , but greater in his favour than moses or iohn the baptist. and he himself made shew , that he was a prophet , sent to foretell god's judgments , where his mercies were neglected ; prophesying , that there should be no more popes ; and , that england this present year should be afflicted with famine , warr , and pestilence , unless the lord's discipline and reformation were forthwith admitted . these men , being both governed by the same ill spirit , were mutually over-joyed at this new acquaintance , and forthwith entred into counsel for freeing cartwright , snape , and the rest of the ministers , not only from the several prisons in which they lay , but from the danger of their censure in the starr-chamber , which was then at hand . . it was expected that the censure would have passed upon them on the last day of easter-term ; of which coppinger gives hacket notice , and sends him word withall , that he meant to be at the hearing of it ; and that if any severity should be used towards them , he should be forced in the name of the great and fearful god of heaven and earth , to protest against it . the like expectation was amongst them in the term next following , at what time coppinger was resolved on some desperate act to divert the sentence . for thus he writes to lancaster before-remembred , that if our preachers in prison do appear to morrow in the starr-chamber , and if our great men deal with them so as it is thought they will ; and that if then god did not throw some fearful iudgment amongst them , &c. that is to say , ( for so we must make up the sense ) let him give no more credit unto him or his revelations . but the hearing being deferred at that time also , and nothing like to be done in it till after michaelmas , the conspirators perceived they had time enough for new consultations . and in these consultations they resolve amongst them to impeach the two arch-bishops , of high-treason , that so they might be made uncapable of proceeding in a legal way against the prisoners , or otherwise to assassinate both together , with the lord chancellor hatton , ( whom they deadly hated ) if any severe sentence was pronounced against them . but hacket was for higher matters . the spirit of infatuation had so wrought upon him , that he conceived himself to partake of the same divine nature with almighty god. that he was appointed by his god to be king of europe ; and therefore looked upon all kings ( but the queen especially ) as the usurpers of the throne , which belonged unto him . and against her he carried such a bitter hatred , that against her he often cast forth dangerous speeches , that she had lost her right to the crown ; and spared not to do execution upon her in her arms and pictures , by stabbing his dagger into both , whensoever he saw them . th● people also must be dealt with , to make use of their power , according unto that maxim of the disciplinarians , that if the magistrate will not reform the church and state , then the people must . and that he might wind them to this height , he scatter'd certain rhimes or verses amongst them ; by which it was insinuated , that a true christian , though he were a clown or poor countrey-man , ( which was hacket's own case ) might teach kings how to manage their scepters ; and that they might depose the queen , if she did not zealously promote the reformation . . finding to what an admiration he had raised himself in the esteem of coppinger and his fellow arthington , he looks upon them as the fittest instruments to advance his treasons ; perswading them , that they were endued not only with a prophetical , but an angelical spirit . and they , believing what he said , performed all manner of obedience to him , as one that was appointed to reign over them , by god himself ; setting themselves , from that time forward , to raise some sedition , in which the people might be moved unto what they pleased . being thus possest , they intimate to wiggington fore-mentioned , that christ appeared to them the night before , not in his own body , as he sits in heaven ; but in that especial spirit by which he dwelt in hacket more than in any other . they added also , that hacket was the very angel which should come before the day of judgment , with his fan in the one hand , and his shepherds crook in the other , to distinguish the sheep from the goats , to tread down satan , and ruine the kingdom of antichrist . what counsel they received from wiggington , is not certainly known , though it may be judged by the event . for presently on their going from him , which was on the sixteenth of iuly , they repair to hacket , whom he found lazing in his bed in a private house at broken-wharf ; and casting themselves upon their knees , as if they were upon the point of adoration ; arthington suddenly ariseth , and adviseth coppinger , in the name of the lord jesus christ , to annoint their king. but hacket cunningly declines it , telling them , that he was already annointed by the holy ghost , and therefore that they were to do what he should command them : which said , he ordains coppinger to be his prophet of mercy , and arthington to be his prophet of justice ; and gives them their mission in this manner : go now ( saith he ) , and tell up and down the city , that jesus christ is come with his fan in his hand , to judg the world : if any ask you where he is , direct them to this place : if they will not believe you , let them come and see if they can kill me . as sure as god is in heaven , no less assuredly is christ now come to judg the world. with this commission flye the two new prophets from one street to another , till they came to cheapside , crying out , christ is come , christ is come , all the way they went ; and adding with as loud a voice , repent , repent . in cheapside they mount into a cart , ( a proper pulpit for such preachers ) proclaiming thence , that hacket participated of christ's glorified body , by his especial spirit , and was now come with his fan , to propagate the gospel , to settle the discipline , ( for that was the impulsive to all this madness ) and to establish in england a new commonwealth : they added further , that themselves were two prophets , the one of mercy , and the other of justice ; the truth whereof they took upon their salvation . that hacket was the only supreme monarch of the world ; and , that all the kings of europe held of him as his vassals : that therefore he only ought to be obeyed , and the queen deposed ; and , that vengeance should shortly fall from heaven , not only on the arch-bishop of canterbury , but the lord chancellor hatton . . infinite were the throngs of people which this strange novelty had drawn together to that place ; but they found none so mad as themselves , none so besotted as to cry , god save king hacket : so that not able to be heard by reason of the noise , nor to go forward in their mission , because of the throng ; they dismounted their chariot , and , by the help of some of their friends , conveyed themselves to hacket's lodging . they had not staid there long , when they were all three apprehended , and brought before the lords of the council ; to whom they showed so little reverence , that they never moved their hats unto them ; and told them , that they were above all magistrates , of what rank soever . hacket is afterward arraigned , iuly . and two days after drawn to his execution , which was to be done upon him in that part of cheapside in which his two prophets had proclaimed him . neither the sentence past upon him , nor the fear of death , mitigated any thing of that spirit of infatuation with which the devil had possest him . insomuch , that he exclaimed most horribly ( as he was drawn upon the hurdle ) all the way he passed , crying out in these words , iehovah the messias , iehovah the messias : behold , heaven is opened ; behold , the son of the most high is coming down to deliver me . with the like ill spirit he was governed when he came to the gallows ; at which he is affirmed to have made this imprecation , ( for i can by no means call it prayer ) viz. almighty everlasting god , iehovah , alpha and omega , lord of lords , king of kings , the everlasting god , thou knowest that i am the true iehovah whom thou hast sent . shew some miracle from the clouds for the conversion of these infidels , and deliver me from my enemies . the rest , too horrid and blasphemous to be imparted to the eyes of a sober christian , i forbear to add . let it suffice , that after some strugling with the hang-man , and many fearful execrations against god and man , he was turned off the ladder , and presently cut down , ript up , and quartered , according unto the law in that behalf . unto such dangerous precipices do men cast themselves , when they forsake the rule of the church , and will not be content with that sobriety in the things of god , which makes men wise unto salvation . but as for his two prophets , they found different ends , though they had steered the same course with him . coppinger by a wilful abstinence , starved himself in prison within few days after . but arthington lived to see his errors , was pardoned upon his repentance , and published a retractation of his follies , as became a christian. . many endeavours have been used for freeing cartwright and the rest of the chief presbyterians , from having any hand in these damnable practises . and it is true enough , that many of them were so wise , as neither to admit them to a personal conference , nor to return answer to those letters which were sent unto them from the parties . but then it is as true withall , that coppinger had communicated his first thoughts touching his extraordinary calling , by several letters writ to cartwright , egerton , travers , chark , gardiner , cooper , philips , and others ; not to say any thing of penry or wiggington , who seemed to have been of counsel with them in the whole design . and it is also true , that when he descended to particulars in reference to the course which he meant to take in the present exigent , they would by no means entertain any messages from him , by which they might be made acquainted with the plot in hand . but then it cannot be denied , that knowing them to be intent upon some course which they could not justifie , they neither revealed it to the state , nor laboured to disswade them from it , but seemed content to let them run their full career , and then to take such benefit of it as the issue and success thereof should afford unto them . and in this case it may be said too justly in the orator's language , that there was little difference between the advising of a fact , and the rejoycing at it when it was once executed : and how they then could take the benefit of such a mischief , with which they had been pre-acquainted in the general notion , a●d either not be joyful at it , and consequently be in the same case with such as had advised unto it , let them judg that list . . the dangers growing to the state by these odious practises , may be supposed to hasten the arraignment of vdal , one of the four which had a hand in those scurrilous libels which swarmed so numerously in all parts of the kingdom , anno , and the times since following . but more particularly , he stood charged for being the author of a book , called , the demonstration of discipline which christ hath prescribed in his word for the government of his church , in all times and places , until the worlds end . in the preface whereof occureth these passages : first , he inscribes the same not to the governours , but to the supposed governours of the church of england . and then he flyes upon them in these following words , viz. who can deny you , without blushing , to be the cause of all ungodliness ? seeing your government is that which giveth leave to a man to be any thing , saving a sound christian. for certainly , it is more free in these days to be a papist , anabaptist , of the family of love ; yea , as any most wicked whatsoever , than that which we should be . and i could live these twenty years , as well as any such in england , ( yea in a bishop's house , it may be ) and never be molested for it : so true is that which you are charged with in a dialogue lately come forth against you , and since burn'd by you , that you care for nothing but the maintenance of your dignities , be it to the damnation of your own souls , and infinite millions more . for which whole book , but more especially for this passage in the preface of it , he was indicted at an assizes held in croydon , for the county of surrey , on the d of iuly , anno ; and by sufficient evidence found guilty of it . the prisoner pleaded for himself , that his indictment was upon the statute of eliz. cap. . for punishing seditious words against the queen ; but that the book for which he stood accused , contained no offensive passages against the queen , but the bishops only , and therefore could not come within the compass and intent of that statute . but it was answered by the judges , and resolved for law , that they who speak against her majesty's government in cases ecclesiastical , her laws , proceedings , or ecclesiastical officers , which ruled under her , did defame the queen . which resolution being given , and the evidence heard , he had so much favour shewed him , by consent of the court , as to be put unto this question , that is to say , whether he would take it either on his conscience , or his credit , that he was not the author of that book : which if he would or could have done , it was conceived that both the judges and the jurors would have rested satisfied . but he not daring to deny it , the jurors could not otherwise do , than pronounce him guilty , upon such evident proofs , and so many witnesses as were brought against him . but the arch-bishop , being then at his house in croydon , prevailed so far in his behalf , that the judges did suspend the sentence of his condemnation . this tryal hapned in the interval , between the several commitments of snape and cartwright , before-mentioned , when the state had taken up a resolution to proceed severely against the disturbers of her peace ; which gave some occasion of offence to the lord chancellor hatton , that the arch-bishop , who seemed most concerned in the present case , should show such favour to a man whom the law condemned , and by whose seasonable execution , a stop might possibly be made to all further troubles . . but snape and cartwright still continuing obstinate in refusing the oath , and the suspition growing strong of some new designs , he was brought again unto the barr at southwark , in the march next following , and there received the sentence of death in due form of law. but such was the exceeding lenity of the good arch-bishop , that he looked more upon the parts of the man , than upon his passions , upon his learning and abilities , though too much abused , than the ill use that he made of them in those stirring-times . and so far he engaged himself with his royal mistress , ( who used to call him her black husband ) that she gave way to a reprieve , though she could not easily be induced to grant a pardon . which notwithstanding the arch-bishop could not scape the lash of some virulent tongues , by whom he stood more accused for the condemnation , than he was magnified for the reprieve of the man condemned . and therefore it was after pleaded in his justification , that vdal's book was clearly within the compass of the statute eliz. cap. . for punishing seditious words against the queen , according to the resolution of the judges before laid down . that divers seditious sermons might have been objected against him , as well as the making of that book , which would have rendred him more culpable in the sight of his judges ; and that whereas one catsfield could have spoken more materially against him , than any of the rest of the witnesses , he was never called unto the barr to give in his evidence , the jurors being fully satisfied in the former proofs . so that the whole indictment being rightly grounded , the prosecution favourable , and the evidence full , the man remained a living-monument of the arch-bishop's extraordinary goodness to him , in the preserving of that life which by the law he had forfeited . but how long he remained alive , i am not able to say ; and therefore shall add only this , that he left a son behind , called ephraim , who afterwards was beneficed at the church of st. augustines , near st. paul's church-yard , and proved as great a zealot for conformity , in the time of king charles , as his father was reputed for his non-conformity in the times we write of . and he paid almost as deer for it , as his father did , being sequestred about the year , not submitting to some oaths and covenants then required of him ; his bed-rid wife turned out of doors , and left most unmercifully in the open streets . . now whilst the state was taken up in these criminal processes , the learned men and others interessed on each side , were no less busied in defence of their own concernments . adrian saravia , born in the lower-germany , but better studied in the fathers than the most of his rank , had found by search into their writings , of what antiquity and necessity the calling of bishops had been reckoned in the primitive times , even in the days of the apostles ; but finding no encouragement to maintain any such opinion in his native countrey , where the presbyteries governed all , and parity of ministers was received as an article of their publike confession ; he put himself upon the favour and protection of the church of england . he had before fashioned his reply to beza's book , entituled , de triplici episcopatu , as before was said . but the first piece published by him on his coming hither , was a right learned work , entituled , de diversis gradibus ministrorum evangelii : in which he proved by undeniable arguments , that bishops were a different order , as well as by degrees superior to all other presbyters . this book he dedicates to the ministers of the belgick churches , as appears by his epistle dated march , anno . amongst whom , though he could not hope for much approbation , yet he received but little or no opposition . but so it prov'd not at geneva , where beza governed , backed by danaeus , and the rest of the consistorians , who looked upon it as destructive to their whole contrivements . beza had other work in hand , and therefore leaves him for the present to the lash of danaeus , who falls upon him with reproaches instead of arguments , ( as saravia complained in his reply ) reckoning his corpulency for a crime , calling him swineherd , hog , a man born only for the stuffing of a filthy paunch ; with many the like scurrilous strains of genevian rhetorick . beza comes slowly on , but he comes at last ; not publishing his answer to it , till the third year after : to which saravia replies in the year next following , anno . in which he made an exact parallel ( amongst other things ) betwixt the practises of hacket and the puritan faction , on the one side , and those of iohn of leyden and the anabaptists , when they reigned in munster . in the end , beza gave him over ; which raised him to such eminent note with the english prelates , that he was made a prebendary of the church of westminster , and otherwise well provided for to his full contentment . . in the mean time , the minister of the italian church in the city of london , could not rest satisfied with the enjoying the same priviledges which the french and dutch churches had before procured ; but published a book in maintenance and commendation of the holy discipline : which gave a just occasion to dr. matthew suttliff , then dean of exon , to set out a judicious work in latin touching the nature of the truly catholick and christian church ; wherein he grated somewhat hard on the point of presbytery , and was the first english man that did so in the latin tongue . and though he named beza only , and no more than named him ; yet beza thought his name so sacred , or himself so high , that he conceived himself to be much dishonoured ; reproaches him by the name of a petulant railer , and complains of the affront in an epistle to the arch-bishop of canterbury . but he got nothing by the bargain : for as he was handsomely shaked up for it by saravia in his replication ; so the arch-bishop in an answer to the said epistle , dated in ianuary , , severely reprehends him for his intermedling with the church of england , and plainly lays before him all those disturbances which by his means had been occasioned in the same : so that being learnedly refuted by saravia on the one side , and gravely reprehended on the other by that reverend prelate , he grows wise at last , leaving the english puritans to their own defences . and more than so , in his reply to his last letter , he gives him his due titles , of the most reverend father in christ , and his honoured lord ; assuring him , that in all his writings touching church-government , he impugned only the romish hierarchy , but never intended to touch the ecclesiastical polity of this church of england , nor to exact of us to frame our selves or our church to the pattern of their presbyterian discipline . and thereunto he added this safe conclusion , that as long as the substance of doctrine was uniform in the church of christ , they may lawfully vary in other matters , as the circumstance of time , place , and persons , requires , and as prescription of antiquity may warrant . and , to that end he wished and hoped , that the sacred and holy colledges of bishops ( for so he calls them ) would for ever continue and maintain such their right and title in the church's government , with all equity and christian moderation . . at this time grew the heats also betwixt hooker and travers : the first being master of the temple , and the other lecturer : hooker received his education in corpus christi colledg in oxon , from whence he came well stocked in all kind of learning , but most especially in fathers , councils , and other approved monuments of ecclesiastical antiquity . travers was bred in trinity colledg in cambridg , well skilled in the oriental tongues , and otherwise better studied in words than matter , being cotemporary with cartwright , and of his affection : he sets up his studies in geneva , and there acquaints himself with beza , and the rest of that consistory , of whom and their new discipline he grew so enamoured , that before his coming into england he was made minister ( as well at least as such hands could make him ) by the presbytery of antwerp , as appears by their certificate , ( for i dare not call them letters of orders ) dated may , . thus qualified , he associates himself with cartwright , whom he found there at his coming in preaching to the factory of english merchants , and follows him not long after into england also . by the commendation of some friends , he was taken into the house of william lord burleigh , whom he served first in the nature of a pedagogue to his younger son , and after as one of his chaplains . preferments could not chuse but come in his way , considering the greatness of his master , whose eminent offices of lord treasurer , chief secretary , and master of the wards , could not but give him many opportunities to prefer a servant to the best places in the church . but travers knew his incapacity to receive such favours , as neither lawfully ordained , according to the form prescribed by the church of england , nor willing to subscribe to such rites and ceremonies as he found were used in the same . but being a great factor for promoting the holy discipline , he gets himself into the lecture of the temple ; which could not easily be denyed , when the chaplain of so great a councellor was a suitor for it . . in this place he insinuates himself , by all means imaginable , into the good affections of many young students , and some great lawyers of both houses , on whom he gained exceedingly by his way of preaching , graced with a comely gesture , and a rhetorical manner of elocution . by which advantages he possest many of the long robe with a strong affection to the devices of geneva , and with as great a prejudice to the english hierarchy ; the fruits whereof discovered themselves more or less in all following parliaments , when any thing concerning the church came in agitation . and by the opportunity of this place , he had the chief managing of the affairs of the disciplinarians , presiding for the most part in their classical meetings , and from hence issuing their directions to the rest of the churches . and so it stood till hooker's coming to be master ; who being a man of other principles , and better able to defend them in a way of argument ; endeavoured to instruct his auditors in such points of doctrine as might keep them in a right perswasion of the church of england , as well in reference to her government , as her forms of worship . this troubled travers at the heart , as it could not otherwise , to see that the fine web which he had been so long in weaving , should be thus unravell'd . rather than so , hooker shall tell them nothing in the morning , but what he laboured to confute in the afternoon ; not doubting but that a great part of the auditors would pass sentence for him , though the truth might run most apparently on the other side . hooker endured it for some time ; but being weary at the last of the opposition , he complains thereof to the arch-bishop , who had ( deservedly ) a very great opinion of him ; and this complaint being seasonably made in that point of time when cartwright , snape , and other leading-men of the puritan faction , were brought into the high commission ; it was no hard matter for him to procure an order to suppress his adversary , silenced from preaching in the temple , and all places else . which order was issued upon these grounds , that is to say , that he was no lawfully ordained minister according to the church of england : that he took upon him to preach , without being licensed : and , that he had presumed openly to confute such doctrine as had been publickly delivered by another preacher , without any notice given thereof to the lawful ordinary , contrary to a provision made in the seventh year of the queen , for avoiding disturbances in the church . . but travers was too stiff , and too well supported , to sit down on the first assault : he makes his supplication therefore to the lords of the council , where he conceived himself as strong and as highly favoured as hooker was amongst the bishops and the high commissioners . in this petition he complains of some obliquity in the proceedings had against him , for want of some legalities in the conduct of it . but when he came to answer to the charges which were laid upon him , his defences appeared very weak and flat , and could not much conduce to his justification , when they were seriously examined in the scale of judgment . his exercising the ministry without lawful orders , he justified no otherwise , than that by the communion of saints , all ordinations were of like authority in a christian church . the bishop of london had commended him by two letters unto that society , to be chosen lecturer ; and that he took for a sufficient license , as might enable him to preach to that congregation . and as for his confuting in the afternoon , what had been preached by mr. hooker in the morning before , he conceived that he had warrant for it from st. paul's example , in withstanding st. peter to his face , for fear lest otherwise god's truth might receive some prejudice . the weakness and insufficiency of which defences , was presently made known in hooker's answer to the supplication . which wrought so much upon the lords , and was so strongly seconded by the arch-bishop himself , that all the friends which travers had amongst them , could not do him good ; especially when it was represented to them , how dangerous a thing it was , that a man of such ill principles , and of worse affections , should be permitted to continue in his former lecture ; which , what else were it , in effect , but to retain almost half the lawyers of england to be of councel in all causes which concerned the church , whensoever those of the genevian or puritan faction should require it of them . but so it hapned , ( and it hapned very well for travers ) that the queen had erected an university at dublin , in the year fore-going , ; founding therein a colledg dedicated to the holy trinity ; to the provostship whereof he was invited by the arch-bishop of dublin , who had been once a fellow of the same house with him . glad of which opportunity to go off with credit , he prepares for ireland . but long he had not dwelt on his new preferment , when either he proved too hot for the place , or the countrey ( by reason of the following warrs ) grew too hot for him : which brought him back again to england ; where he lived to a very great age in a small estate , more comfortably than before , because less troublesome to the church than he had been formerly . . thus have we seen travers taken off , and beza quieted ; nor was it long before cartwright was reduced to a better temper : but first , it was resolved to try all means for his delivery , both at home and abroad . abroad , they held intelligence with their brethren in the kirk of scotland , by means of penry here , and of gibson there ; two men as fit for their designs , as if they had been made of purpose to promote the mischief . concerning which , thus gibson writes in one of his letters to coppinger , before remembred ; whereby it seems that he was privy to his practices also . the best of our ministers ( saith he ) are most careful of your estate ; and had sent for that effect a preacher of ours the last summer , of purpose to confer with the best affected of your church , to lay down a plot how our church might best travel for your relief . the lord knows what care we have of you , both in our publick and private prayers , &c. for , as feeling-members of one body , we reckon the affliction of your church to be our own . this showed how great they were with child of some good affections ; but there wanted strength to be delivered of the burthen . they were not able to raise factions in the court of england , as queen elizabeth had done frequently on their occasions in the realm of scotland . all they could do , was to engage the king in mediating with the queen in behalf of cartwright , vdal , and some others of the principal brethren then kept in prison for their contumacy in refusing the oath . and they prevailed so far upon him , who was not then in a condition to deny them any thing , as to direct some lines unto her in this tenour following . . right excellent , high and mighty princess , our dearest sister and cousin , in our heartiest manner we recommend us unto you. hearing of the apprehension of master vdal , and master cartwright , and certain other ministers of the evangel , within your realm , of whose good erudition , and faithful travels in the church , we hear a very credible commendation , however that their diversity from the bishops and other of your clergy , in matters touching their conscience , hath been a mean by their delation to work them your misliking : at this time we cannot ( weighing the duty which we owe to such as are afflicted for their conscience in that profession ) but by our most effectuous and earnest letter , interpone us at your hands , to stay any harder usage of them for that cause . requesting you most earnestly , that for our cause and intercession , it may please you to let them be relieved of their present strait , and whatsoever further accusation or pursuit depending upon that ground , respecting both their former merit in setting forth the evangel , the simplicity of their conscience in this defence , which cannot well be , their lett by compulsion , and the great slander which would not fail to fall out upon their further straitning for any such occasion . which we assure us , your zeal to religion , besides the expectation we have of your good will to pleasure us , will willingly accord to our request , having such proofs from time to time , of our like disposition to you , in any matter which you recommend unto us. and thus , right excellent , right high , and mighty princess , our dear sister and cousin , we commit you to god's protection . edenborough , iune . . . this letter was presented to the queen by the hands of one iohnson , a merchant of that nation then remaining in london . but it produced not the effect which the brethren hoped for : for the queen looked upon it as extorted rather by the importunity of some which were then about him , than as proceeding from himself , who had no reason to be too indulgent unto those of that faction . this project therefore not succeeding , they must try another ; and the next tryal shall be made on the high commission , by the authority whereof , cartwright , and snape , and divers others , were committed prisoners . if this commission could be weakned , and the power thereof reduced to a narrower compass , the brethren might proceed securely in the holy discipline , the prisoners be released , and the cause established . and for the questioning thereof , they took this occasion : one caudreys , parson of north-luffengham , in the county of rutland , had been informed against , about four years since , in the high commission , for preaching against the book of common-prayer , and refusing to celebrate divine service , according to the rules and rubricks therein prescribed . for which , upon sufficient proof , he was deprived of his benefice by the bishop of london , and the rest of the queen's commissioners for ecclesiastical causes . four years together he lay quiet , without acting any thing against the sentence of the court. but now it was thought by some of those lawyers , whom travers had gained unto the side , to question the authority of that commission , and consequently the illegality of his deprivation . in hillary term , anno , the cause was argued in the exchequer chamber , by all the judges , according to the usual custom in all cases of the like importance ; and it was argued with great learning , as appears by the sum and substance of their several arguments , drawn up by coke , then being the queen's sollicitor-general , and extant amongst the rest of his reports , both in english and latin , inscribed de iure regis ecclesiastico ; but known most commonly by the name of cawdrey's case . in the debating of which point , the result was ●his , that the statute of of the queen , for restoring to the crown the ancient iurisdiction , &c. was not to be accounted introductory of a new authority , which was not in the crown before ; but only declaratory of an old , which naturally and originally did belong to all christian princes , and amongst others also , to the kings of england . for proof whereof , there wanted not sufficient evidence in our english histories , as well as in some old records of unquestioned credit , exemplifying the continual practise of the kings of england , before and since the norman conquest , in ordering and directing matters which concerned the church : in which they ruled sometimes absolutely , without any dispute ; and sometimes relatively , in reference to such opposition as they were to make against the pope , and all authority derived from the see of rome . . against this case , so solidly debated , and so judiciously drawn up , when none of the puritan professors could make any reply , parsons the iesuit undertook it ; but spent more time in searching out some contrary evidence , which might make for the pope , than in disproving that which had been brought in behalf of the queen . so that the strugling on both sides , much confirmed the power which they endeavoured to destroy ; the power of that commission being better fortified both by law and argument , than it had been formerly . for , by the over-ruling of cawdrey's case , in confirmation of the sentence which was past against him , and the great pains which parsons took to so little purpose ; the power of that commission was so well established in the courts of judicature , that it was afterwards never troubled with the like disputes . the guides of the faction therefore are resolved on another course , to strike directly at the root , to question the episcopal power , and the queen's authority , the jurisdiction of their courts , the exacting of the oath called the oath ex officio , and their other proceedings in the same . and to this purpose it was published in print by some of their lawyers , or by their directions at the least , that men were heavily oppressed in the ecclesiastical courts , against the laws of the realm : that the queen could neither delegate that authority which was vested in it , nor the commissioners to exercise the same by her delegation : that the said courts could not compel the taking of the oath , called the oath ex officio , since no man could be bound in reason to accuse himself : that the said oath did either draw men into wilful perjury , to the destruction of their souls ; or to be guilty , in a manner , of their own condemnation , to the loss both of their fame and fortunes . and finally , that the ordinary episcopal courts , were not to meddle in any causes whatsoever , but only testamentary and matrimonial : by consequence , not in matter of tythes , all mis-behaviours in the church , or punishing of incontinency , or fornication , adultery , incest , or any the like grievous or enormous crimes : but on the contrary , it was affirmed by the professors of the civil laws , that to impugn the authority which had been vested in the queen by act of parliament , was nothing in effect but a plain invasion of the royal prerogative , the opening of a way to the violation of the oath of allegiance , and consequently to undermine the whole frame of the present government . it was proved also , that the ordinary episcopal courts had kept themselves within their bounds ; that they might lawfully deal in all such causes as were then handled in those courts ; that their proceedings in the same by the oath ex officio , was neither against conscience , reason , nor the laws of the land ; and therefore , that the clamours on the other side , were unjust and scandalous . in which , as many both divines and civilians , deserved exceeding well both of the queen and the church ; so none more eminently , than dr. richard cosins , dean of the arches , in a learned and laborious treatise by him writ and published , called , an apology for proceedings in courts ecclesiastical , &c. printed in the year . . but notwithstanding the legality of these proceedings , the punishing of some ring-leaders of the puritan faction , and the imprisonment of others , a book comes out under the name of a petition to her majesty : the scope and drift whereof , was this ; that the ecclesiastical government of the church of england , was to be changed : that the eldership , or presbyterial discipline , was to be established , as being the government which was used in the primitive church , and commanded to be used in all ages . that the disciplinarian faction hath not offended against the statute eliz. cap. . and , that iohn vdal was unjustly condemned upon it . that the consistorial patrons are unjustly slandered with desire of innovation , and their doctrine with disorder and disloyalty . and this being said , the author of the pamphlet makes it his chief business by certain questions and articles therein propounded , to bring the whole ecclesiastical state into envy and hatred . this gave the queen a full assurance of the restless spirit wherewith the faction was possessed ; and that no quiet was to be expected from them , till they were utterly supprest . to which end she gives order for a parliament to begin in february , for the enacting of some laws to restrain those insolencies with which the patience of the state had been so long exercised . the puritans on the other side are not out of hope , to make some good use of it for themselves ; presuming more upon the strength of their party , by reason of the pragmaticalness of some lawyers in the house of commons , than they had any just ground for , as it after proved . to which end they prepared some bills sufficiently destructive of the royal interest , the jurisdiction of the bishops , and the whole form of their proceedings in their several courts . with which the queen being made acquainted before their meeting , or otherwise suspecting , by their former practises , what they meant to do ; she thought it best to strangle those conceptions in the very womb. and to that purpose she gave order for the signification of her pleasure to the lords and commons , at the very first opening of the parliament , that they should not pass beyond their bounds ; that they should keep themselves to the redressing of such popular grievances as were complained of to them in their several countreys : but , that they should leave all matters of state to her self and the council ; and all matters which concerned the church , unto her and her bishops . . which declaration notwithstanding , the factors for the puritans are resolved to try their fortune , and to encroach upon the queen and the church at once . the queen was always sensible of the inconveniences which might arise upon the nominating of the next successor , and knew particularly how much the needle of the puritans compass pointed toward the north : which made her more tender in that point , than she had been formerly . but mr. peter wentworth , whom before we spake of , a great zealot in behalf of the holy discipline , had brought one bromley to his lure ; and they together deliver a petition to the lord keeper puckering , desiring that the lords would joyn with them of the lower-house , and become suppliants to the queen for entailing of the succession of the crown , according to a bill which they had prepared . at this the queen was much displeased , as being directly contrary to her strict command ; and charged the lords of the council to call the said gentlemen before them , and to proceed against them for their disobedience . upon which signification of her majesty's pleasure , sir thomas hennage , then vice-chamberlain , and one of the lords of the privy-council , convents the parties , reprehends them for their misdemeanor , commands them to forbear the parliament , and not to go out of their several lodgings , until further order . being afterwards called before the lord treasurer burleigh , the lord buckhurst , and the said sir thomas ; wentworth is sent unto the tower , bromley committed unto the fleet , and with him welsh and stevens , two other members of that house , were committed also , as being privy to the projects of the other two . in whose behalf , when it was moved by one mr. wroth , that the house should be humble suitors to her majesty for the releasing of such of their members as were under restraint ; it was answered by such of the privy-councellors as were then members of the house , that her majesty had committed them for causes best known to her self ; and , that to press her highness with this suit , would but hinder those whose good it sought . that the house must not call the queen to an account for what she did of her royal authority . that the causes for which they are restrained , may be high and dangerous . that her majesty liketh no such questions , neither did it become the house to deal in such matters . upon which words the house desisted from interposing any further in their behalf , but left them wholly to the queen , by whom wentworth was continued prisoner for some years after . . in the same parliament , one morrise , chancellor of the dutchy of lancaster , proposed unto the house , that some course might be taken by them against the hard courses of bishops ordinaries , and other ecclesiastical judges , in their several courts , towards sundry godly ministers , and painful preachers , who deserved more encouragement from them . they also spake against subscription , and the oath ex officio , and offered a bill unto the house against the imprisonment of such as refused the same . of this the queen had present notice , and thereupon sends for coke , then speaker of the house of commons , ( but afterwards successively chief justice of either bench ) to whom she gave command to deliver this message to the house ; that is to say , that it was wholly in her power to call , to determine , to assent , or dissent , to any thing done in parliament . that the calling of this , was only that the majesty of god might be more religiously observed , by compelling , with some sharp laws , such as neglect that service ; and , that the safety of her majesty's person , and the realm , might be provided for : that it was not meant they should meddle with matters of state , or causes ecclesiastical : that she wondered that any should attempt a thing so contrary to her commandment : and , that she was highly offended at it : and finally , that it was her pleasure , that no bill touching any matters of state , or for the reformation of causes ecclesiastical , should be there exhibited . on the delivery of which message , morrise is said to have been seized on in the house by a serjeant at arms ; but howsoever , seized on and committed prisoner , kept for some years in tutbury castle , discharged from his office in the dutchy , and disabled from any practise in his profession , as a common lawyer . some others had prepared a bill to this effect , that in lieu of excommunication , there should be given some ordinary process , with such sute and coertion as thereunto might appertain ; that so the dignity of so high a sentence being retained , and the necessity of mean process supplied , the church might be restored to its ancient splendor . which bill , though recommended somewhat incogitantly by one of the gravest councellors of state which was then in the house , was also dashed by her majesty's express command , upon a resolution of not altering any thing ( the quality of the times considered ) which had been setled in the church , both by law and practise . which constancy of hers in the preserving of her own prerogative and the church's power , kept down that swelling humour of the puritan faction , which was even then upon the point of overflowing the banks , and bearing down all opposition which was made against them . . and , that they might be kept the better in their natural channel , she caused an act to be prepared and passed in this present parliament , for retaining them , and others of her subjects , in their due obedience . by which it was enacted , for the preventing and avoiding of such inconveniencies and perils as might happen and grow by the wicked and dangerous practices of seditious sectaries , and disloyal persons ; that if any person or persons above the age of sixteen years , should obstinately refuse to repair to some church , chappel , or usual place of common-prayer , to hear divine service established , or shall forbear to do the same by the space of a month , without lawful cause ; or should move or perswade any other person whatsoever , to forbear and abstain from coming to the church to hear divine service , or to receive the communion , according to the laws and statutes aforesaid ; or to come or be present at any unlawful assemblies , conventicles , or meetings , under pretence of religious exercise , contrary to the laws and statutes made in that behalf ; or should at any time after forty days , from the end of that session , by printing , writing , or express words or speeches , advisedly and purposely go about to move or perswade any of her majesty's subjects , or any other within her highness realms and dominions , to deny , withstand , or impugn her majesty's power and authority in causes ecclesiastical , united and annexed to the imperial crown of the realm ; that then every person so offending , and convicted of it , should be committed unto prison without bail or main-prise , till he or they should testifie their conformity , by coming to some church , chappel , or other place of common-prayer , to hear divine service , and to make open submission and declaration of the same in such form and manner , as by the said statute was provided . now that we may the better see what great care was taken , as well by the two houses of parliament , as by the queen her self , for preserving the honour of the church , the jurisdiction of the bishops , and the royal prerogative in both ; it will not be amiss to represent that form to the eye of the reader , in which the said submission was to be delivered . the tenour whereof was as followeth , viz. . i a. b. do humbly confess and acknowledg , that i have grievously offended god in contemning her majesty's godly and lawful government and authority , by absenting my self from church , and from hearing divine service , contrary to the godly laws and statutes of this realm ; and in using and frequenting disordered and unlawful conventicles and assemblies , under pretence and colour of exercise of religion . and i am heartily sorry for the same , and do acknowledg and testifie in my conscience , that no person or persons , hath , or ought to have any power or authority over her majesty . and i do promise and protest without any dissimulation , or any colour of means of any dispensation , that from henceforth i will from time to time , obey and perform her majesty's laws and statutes in repairing to the church , and hearing divine service ; and do mine utmost endeavour to maintain and defend the same . . this declaration to be made in some church or chappel , before the beginning of divine service , within three months after the conviction of the said offenders , who otherwise were to abjure the realm , and to depart the same , at such time and place as should be limited and assigned unto them ; with this proviso super-added , that if any of the said persons so abjuring , should either not depart the realm at the time appointed , or should come back again unto it without leave first granted ; that then every such person should suffer death as in case of felony , without the benefit of his clergy . and to say the truth , there was no reason why any man should have the benefit of his clergy , who should so obstinately refuse to conform himself to the rules and dictates of the church . there also was a penalty of ten pounds by the month , imposed upon all those who harboured any of the said puritan recusants , if the said puritan recusants ( not being of their near relations ) or any of them , should forbear coming to some church or chappel , or other place of common-prayer , to hear the divine service of the church , for the space of a month. which statute being made to continue no longer than till the end of the next session of parliament , was afterwards kept in force from session to session , till the death of the queen ; to the great preservation of the peace of the kingdom , the safety of her majesty's person , aad the tranquillity of the church , free from thenceforth from any such disturbances of the puritan faction , as had before endangered the foundations of it . . and yet it cannot be denied , but that the seasonable execution of the former statute on barrow , penry , and some others of these common barreters , conduced as much to the promoting of this general calm , as the making of this . it was in the month of november , , that henry barrow , gentleman , and iohn greenwood , clerk , ( of whose commitment , with some others , we have spoke before ) were publickly convented by the high commissioners , for holding and dispersing many schismatical opinions , and seditious doctrines , of which the principal were these , viz. that our church is no true church . that the worship of the english church is flat idolatry . that we admit into our church unsanctified persons . that our preachers have no lawful calling . that our government is ungodly . that no bishop or preacher preacheth christ sincerely or truly . that the people of every parish ought to chuse their bishop . and , that every elder , though he be no doctor or pastor , is a bishop . that all of the preciser sort , who refuse the ceremonies of the church , strain at a gnat , and swallow a camel , and are close hypocrites , and walk in a left-handed policy , as cartwright , wiggington , &c. that all which make , teach , or expound printed or written catechisms , are idle shepherds , as calvin , vrsin , nowell , &c. that the children of ungodly parents ought not to be baptized ; as of usurers , drunkards , &c. and finally , that set-prayer is blasphemous . on their convention , and some short restraint for so many dotages , they promised to recant , and were enlarged upon their bonds . but being set at liberty , they brake out again into further extremities , and drew some others to the side , almost as mischievous as themselves , and no less pragmatical : the principal whereof , ( not to take notice of the rabble of besotted people who became their followers ) were saxio billet , gentleman ; daniel studley , girdler ; robert bouler , fish-monger ; committed prisoners to the fleet , with their principal leaders , in the iuly following . . the times were dangerous , in regard of the great preparations of the king of spain , for the invading of this kingdom ; which rendred the imprisonment of these furious sectaries , as necessary to the preservation of the publick safety , as the shutting up of so many of the leading - papists , into wisbich castle . but so it was , that the state being totally taken up with the prosecution of that warr on the coasts of spain , and the quenching of the fire at home , which had been raised by cartwright , vdal , and the rest of the disciplinarians , there was nothing done against them , but that they were kept out of harm's way , as the saying is , by a close imprisonment . during which time , cartwright , who was their fellow-prisoner , had a conference with them ; the rather , in regard it had been reported from barrow's mouth , that he had neither acted nor written any thing , but what he was warranted to do by cartwright's principles . the conference was private , and the result thereof not known to many , but left to be conjectured at by this following story . the reverend whitgift had a great desire to save the men from that destruction in which they had involved themselves by their own pervers●ess ; and to that end sends dr. thomas ravis , then one of his chaplains , ( but afterwards lord bishop of london ) to confer with barrow . at whose request , and some directions from the arch-bishop , in pursuance of it , cartwright is dealt with to proceed to another conference : but no perswasions would prevail with him for a second meeting . which being signified to barrow , by the said dr. ravys , in the presence of divers persons of good account , the poor man fetched a great sigh , saying , shall i be thus forsaken by him ? was it not he that brought me first into these briars , and will he now leave me in the same ? was it not from him alone that i took my grounds ? or , did i not out of such premises as he pleased to give me , infer those propositions , and deduce those conclusions for which i am now kept in bonds ? which said , the company departed , and left the prisoners to prepare for their following tryal . by the imprisonment of cartwright , the condemnation of vdal , and the execution of hacket , the times had been reduced to so good a temper , that there could be no danger in proceeding to a publick arraignment . the parliament was then also sitting ; and possible it is , that the queen might pitch upon that time for their condemnation , to let them see , that neither the sitting of a parliament , nor any friends they had in both or either of the houses , could either stay the course of justice , or suspend the laws . certain it is , that on the of march , , they were all indicted at the sessions-hall without newgate , before the lord mayor , the two chief justices , some of the judges , and divers other commissioners of oyer and terminer ; for writing and publishing sundry seditious books , tending to the slander of the queen and state. for which they were found guilty , and had the sentence of death pronounced upon them , march . till the execution of which sentence , they were sent to newgate . . the fatal sentence being thus passed , dr. lancelot andrews , afterwards lord bishop of ely ; dr. henry parrey , afterwards lord bishop of worcester ; dr. philip bisse , arch-deacon of taunton ; and dr. thomas white , one of the residentiaries of st. pauls ; were sent to barrow , to advise him to recant those errors , which otherwise might be as dangerous to his soul , as they had proved unto his body . who having spent some time to this purpose with him , were accosted thus : you are not ( saith he ) the men whom i most dislike in the present differences : for , though you be out of the way , yet you think you are in the right , and walk according to that light which god hath given you . but i cannot but complain of mr. cartwright , and all others of his opinion , from whom we have received the truth of these things , and by whose books we have been taught , that your calling is antichristian . and yet these men , saith he , forsake us in our sufferings , against their consciences , and rather chuse to save their lives , than go out of babylon . to which , when dr. white objected , that those callings which he reproached as antichristian , had been embraced by arch-bishop cranmer , bishop ridley , and divers other godly persons , who suffered martyrdom for their religion in queen mary's days . barrow thus gloriously replies , most true it is , ( quoth he ) that they and others were martyrs in queen mary's days ; but these holy bands of mine ( and therewith shook his fetters ) are much more glorious than any of theirs , because they had the mark of antichrist in their hands . such was the fortune of these men , that these learned doctors could do as little good upon them , as cartwright and his fellows had done before ; though , to say the truth , it had not been in cartwright's power to have changed their minds , unless he had first changed his own . and thereupon it was very well said by dr. iohn burges , ( who had been once one of cartwright's followers ) that he was , and ever had been of that opinion , that no just confutation could be made of the separatists , by any of the non-conformists , who had given them their principles . that though he had seen some endeavours that way , yet did they never satisfie him in point of conscience . that the arguments published in his time against conformity , were pretended for the grounds of the separation . that the separatists did pretend their pedigree from none but the puritans ; which no man can deny ( saith he ) that hath any modesty . and finally , that therefore the puritans might well call them their dear brethren of the separation , as dighton and some others had began to do . to bring this business to an end , barrow and greenwood were brought to tiburn , in a cart , on the last of march ; and having been exposed for some time to the sight of the people , were carried back again to newgate . but no repentance following on the sense of so great a mercy , they were both hanged at tiburn on the sixth of april . the other three being reprieved , with some hope of pardon , as being only accessary to the crimes of the other . . in may next following , penry is brought upon his tryal ; a man of most seditious malice , and one of the chief penners of those scurrilous libels which had passed under the name of martin mar-prelate . but not content with having a hand in those pestilent pamphlets , but must needs take upon him to be the inter-nuncio , or common agent , between the presbyters of scotland , and the english puritans . having enflamed the scots unto some seditions , he remained leidger there till the beginning of hacket's treasons , and thereupon writes to arthington to this effect , that reformation must be shortly erected in england : and thereupon he makes for london , to have play'd his pranks , if their design had took effect ; it being his hope , as possibly it was the hope of all the rest of that faction , that on the proclamations which were made by hacket's prophets , the people would have been inci●ed to an insurrection . but when he saw those hopes deluded , and hacket executed , his guilty conscience prompted him to fear the like cruel death , which hurried him again to scotland ; where he remained till the beginning of the parliament before remembred . at what time stealing privately back again towards london , we was discovered at stebunheth , ( commonly called stepny ) apprehended by the vicar there , committed prisoner , tryed at the king's-bench-barr , at westminster-hall , condemned of felony on the statute eliz. and executed not long after at st. thomas of waterings ; but executed with a very thin company attending on him , for fear the fellow might have raised some tumult , either in going to the gallows , or upon the ladder . but what he could not do when he was alive , was put into a way of being effected when the hang-man had done his office , by publishing one of his seditious pamphlets , entituled , the history of corah , dathan , and abiram , applied to the prelacy and ministry of the church of england ; by mr. john penry , a martyr of iesus christ , as the pamphlet calls him . the work not finished at the time of his apprehension ; but was printed however by some zealous brother , that he might poyson the queen's subjects as well dead as living . . to which end we are told in the preface of it , by the zealous , or rather seditious publisher , that the author , mr. iohn penry , was a godly man , learned , zealous , and of a most christian carriage and courage . that he was born and bred in the mountains of wales , and with all godly care and labour , endeavoured to have the gospel preached amongst his countrey-men , whose case he greatly seemed to pity , wanting all the ordinary means for their salvation . that being used by god for a special instrument in the manifestation of his truth , he was hardly entreated , imprisoned , condemned , and executed ; and so suffered martyrdom for the name of christ. but more particularly , that he was adjudged at the king's bench by sir iohn popham , lord chief justice , and the rest of the judges then assembled , on the th of the fifth month , and executed at st. thomas of waterings , near london , on the th of the same , in the year of our god . and finally , that he was not brought to execution the next second or third day , as most men expected ; but , that when men did least look for it , he was taken while he was at dinner , carried in a close manner to his execution , and hastily bereaved of his life , without being suffered ( though he much desired ) to make a declaration of his faith towards god , or his allegiance to the queen . and in a postscript to the same , he concludes it thus , viz. that he was apprehended , adjudged , and executed , for writing for the truth of christ , whatsoever other things were pretended against him . let us no longer blame the papists for making martyrs of such priests and jesuits as suffered death according to the law of the land , for their several treasons : the puritans , or presbyterians , have their martyrs also , penry and hacket , and the rest , condemned by the same laws , for their treasons and felonies . and if these men , with barrow , greenwood , and the rest , who had gone before them , must pass in our account for martyrs , because they suffered in pursuance of the holy discipline . there is no question to be made , but cartwright , snape , with such as suffered only by imprisonment , or the loss of their benefices , must be marked for confessors , in the next setting out of gellibrand's calender , whensoever it be . which , as it was the highest honour that any of cartwright's friends can pretend to for him ; so in himself he seemed not very ambitious of those glorious attributes , which could not otherwise be purchased , than at penry's price . . for now perceiving , when too late , to what calamitous and miserable ends he had brought his followers , what horrible confusions had disturbed the whole church , by his obstinate follies ; he was contented to knock off , and to give way to those prudential considerations which the complexion of affairs did suggest unto him . he saw too clearly , that there were no more walsinghams , or leicesters , at the council-table . that the arch-bishops little finger moved more powerfully there , than those few friends which durst speak for him , being put together . that the chief justice popham was a man of a ridged nature , not to be trifled with , or took off from the prosecution , if he should come within the compass of the law : and finally , that though the statute made in the last session , seemed chiefly to relate unto the brethren of the separation ; yet there might be some way or other to hook in all the zealots for the discipline also , if they did any thing in derogation of the present government . of these relentings some intelligence had been given to arch-bishop whitgift , who thereupon resolved to work some impression on him , when he found him like a piece of wax well warmed , and thereby sitted to receive it . in which resolution he applies himself unto the queen , from whose clemency he not only obtained for him a release from prison , but made it the more comfortable by a gracious pardon for all errors past . he suffered him moreover to return to warwick , where he was master of the hospital founded by the earl of leicester , as before is said , and there permitted him to preach ; though with this condition , that he should neither write , nor preach , nor act in any thing to the disturbance of the church , either in reference to her government , or forms of worship . and though it be affirmed , that cartwright kept himself within those restrictions ; yet when the queen had notice of it , she was much displeased , and not a little blamed the arch-bishop for it : but he beheld not cartwright , as he had done travers , though both pretending to the ordination of a forreign presbytery . for travers never had any other hands imposed on him , than those of the presbytery of antwerp , which might stand for nothing . but cartwright was first lawfully ordained in the church of england ; the character whereof could not be obliterated , though it might possibly be defaced , either by the rescinding of his letters of orders , ( which some say he did ) or by the super-addition of such other hands as were laid upon him , after the fashion of geneva . neither was cartwright so insensible of the obligation , as not to know and to acknowledg by whose favour he received that freedom ; carrying himself from that time forwards to the arch-bishop , both in his letters and addresses , with as much respect as any of the regular and conformable clergy ; continuing in that peaceable disposition , till the time of his death ; which hapned about ten years after his enlargement , that is to say , on the th day of december , anno . . but the arch-bishop stayed not here ; he knew right well , that punishment without instruction , would not edifie much with men of common understandings ; and therefore carefully employed both himself and others , in giving satisfaction to all doubting-judgments : for his own part , he wrote this year his long and learned letter to theodore beza , which before we spake of ; and therein calmly laid before him that deplorable rupture which not without his privity had been made in the church of england . which point he prest upon him with such christian modesty , and did withall so clearly justifie this church in her whole proceedings , that beza could not but confess himself to be conquered , by his future carriage , which from thenceforth breathed nothing else but peace to the church it self , and dutiful respects to that reverend prelate . and for the satisfaction of all parties interested amongst our selves , a book was published this year also , by dr. thomas bilson , then warden of the colledg near winchester , concerning the perpetual government of the church of christ ; proving therein , that from the time of christ himself , till these latter days , neither the universal church , nor any national or provincial church , in what place soever , had been governed otherwise than by bishops , and their under-officers . true , other books were published at the same time also , by dr. richard bancroft , so often mentioned ; the one for the undeceiving of the people , ( who had been miserably abused by such counterfeit wares ) entituled , a survey of the pretended holy discipline . the other to inform them in the dangerous positions and proceedings published and practised in this island of britain , under pretence of reformation , &c. which was the title of the book . the like course was also taken for the justification of the bishops courts , by publishing the apology of dr. cosens before remembred . and because hacket's treasons had been built on no other foundation , than that the holy discipline might be raised upon them , a narrative thereof is penned by dr. — a doctor of the civil laws , collected for the most part out of the letters and confessions of some disciplinarians , which either had been intercepted , or perswaded from them . a course exceeding prosperous to all those whom it most concerned . for the arch-bishop by this means went in peace to his grave ; beza was gratified by him with a liberal pension , bilson within a short while after made bishop of winchester ; bancroft preferred about the same time to the see of london ; cosens , for his encouragement , made dean of the arches . . and though we find not any preferment to be given to cartwright ; yet was it a preferment to him , to enjoy his ministry ; by means whereof , he is affirmed to have grown very wealthy , partly by the revenues of his place in the hospital ; and partly by the bounty and munificence of his constant auditors : only it is reported of him , that towards his end he was afflicted with many infirmities ; insomuch , that he could not otherwise apply himself unto his studies , than upon his knees ; which some were willing to impute as a judgment on him , for having so bitterly inveighed against all such men as in that reverend and religious posture did receive the sacrament . some also have informed us of him , that notwithstanding all his clamours , and tumultuous manner of proceedings against the church , he could not chuse but confess there was more discipline exercised in the church of england , than in any of those churches beyond seas which himself had seen . which words , as he is said to have spoken to one mr. woods , then parson of freckenham in norfolk , during the time of his imprisonment in the fleet ; so the said woods reported them to dr. iohn burges , before-mentioned , and from him i have them . but i had brought the man to his grave before ; and should not have disturbed his rest by these sad remembrances , if the honour of the church of england were not some way vindicated as well by the one , as by the other . thus , as before we brought the presbyterians in scotland to their greatest height , in seeing their discipline established by laws , and confirmed by leagues : so have we brought the english puritans to their lowest fall , by divers sharp laws made against them , some severe executions done upon them for their transgressing of those laws , their principal leaders humbled , or cut off by the sword of justice , and the whole mackina of their devices brought to utter ruine : not the less active for all this , to advance the cause , though after a more peaceful and more cunning way ; so much the more dangerous to this church , because less suspected , but not so closely carried as to scape discovery . and the first practise which they fell upon , was this that followeth . . it hath been an ancient custom in the city of london , to have three solemn sermons preached on monday , tuesday , and wednesday , in the easter-week , at the place commonly called the spittle ; being a dissolved hospital not far from bishops-gate ; at which the lord mayor and aldermen used to be present in their robes , besides a great concourse of divines , gentlemen , and other citizens : for the performance of which work , a decent pulpit was erected in an open place , which had been part of the church-yard ; the ordinary hearers sitting upon forms before the pulpit ; the lord mayor , aldermen , and their wives , with other persons of quality , in two handsome galleries ; to which was added , in the year , a fair large house for the reception of the governours and children of the hospital , founded in the grey-fryers , who from thenceforth were tyed to attend those sermons . at what time also the old pulpit was taken down , and a new set up , with the preachers face turned toward the south , which had before been towards the west ; for so in former times the pulpits were generally placed in all churches of england , to the end that the peoples faces , in all acts of worship , might look toward the east , according to the custom of the primitive times . which alteration seemed to be made upon design , that without noise , or any notice taken of it , they might by little and little change the posture of adoration from the east to the west , or any other point of the compass , as their humour served . in which first they were showed the way by sir walter mildmay , in his foundation of the chappel of emmanuel colledg , . who being a great favourer of the puritan faction , gave order for this chappel to stand north and south , and thereby gave example unto others to affect the like . which brings into my mind a project of tiberius gracchus , one of the most seditious of the roman tribunes , for transferring the supreme power of the commonwealth , from the lords of the senate , to the people : for , whereas formerly all orators in the publick assemblies , used to address their speeches to the lords of the senate , as the supreme magistrates , this gracchus turned his face to the common people ; and by that artifice , ( saith plutarch ) transferred unto them the supreme majesty of the roman empire , without noise or tumult . . but it is now time to look back towards scotland , where we left them at their highest , and the poor king so fettered or intangled by his own concessions , that he was not able to act any thing in the kirk , and very little in the state. he had not very well digested their refusal to subscribe to his articles , mentioned in the close of the former book , when he held an assembly at dundee , in the end of april , ; at what time the king , being well informed of the low condition of the english puritans , sent sir iames melvin to them with these two articles , amongst many others . in the first of which it was declared , that he would not suffer the priviledg and honour of his crown to be diminished , and assemblies to be made when and where they pleased ; therefore willed them , before the dissolution of the present assembly , to send two or three of their number , by whom they should know his mind touching the time and place of the next meeting . and in the second it was required , that an act should be made , inhibiting ministers to declaim in the pulpit against the proceedings of his majesty , and the lords of his council ; which he conceived he had good reason to desire , in regard that his majesty's good intentions were well known to themselves , for maintaining religion and justice , and of the easie access that divers of the ministry had unto him , by whom they might signifie their complaints and grievances . to the first of which two articles , they returned this answer , that in their meetings they would follow the act of parliament made by him in the year preceding . and to the second , they replyed , that they had made an act , prohibiting all ministers to utter in the pulpit any rash or irreverent speeches against his majesty , or his council ; but to give their admonitions upon just and necessary causes , in fear , love , and reverence . which seeming to the king to serve then rather for a colour to excuse their factiousness , than to lay any just restraint upon it , he turned a deaf ear to their petitions , as well concerning his proceeding with the popish lords , as against the erecting of tythes into temporall lordships . in this assembly also they passed an act , prohibiting all such as professed religion , to traffick in any part of the dominions of the king of spain , where the inquisition was in force . and this to be observed under the pain of excommunication , till his majesty could obtain a free trade for them , without fear of any danger to their goods or consciences . which being complained of to the king , and by him looked upon as an intrenchment upon the royal prerogative , the merchants were encouraged to proceed as formerly . in opposition whereunto , the ministers fulminate their censures , till the merchants generally made offer to forbear that trade , as soon as their accounts were made , and that their creditors in those parts had discharged their debts . they pass'd another order also in the said assembly , for putting down the monday's market in the city of edenborough , under pretence that the sabbath was thereby prophaned . which so displeased the shoo-makers , and other artificers , that they came tumultuously to the ministers houses , and threatned to turn them out of the city , without more ado , if ever that act were put into execution . for fear whereof , that project was dashed for ever after ; and thereby an occasion given unto the court to affirm this of them , that rascals and sowters could obtain that at the ministers hands , which the king was not able to do in matters far more just and reasonable . to such audaciousness were they grown upon the filly confidence of their own establishment , as to put limits upon trade , dispose of markets , and prostitute both king and council , to the lust of their preachers . but we will let them run unto the end of their line , and then pull them back . . and first , we will begin with the conspiracies and treasons of francis steward , earl of bothwell , son of iohn , prior of coldingham , one of the many bastards of k. iames the fifth ; who , by the daughter and heir of iames lord hepborn , the late earl of bothwell , became the father of this francis. a man he was of a seditious and turbulent nature , principled in the doctrines of the presbyterians , and thereby fitted and disposed to run their courses . at first he joyned himself to the banished lords , who seized upon the king at sterling ; not because he was any way engaged in their former practises , for which they had been forced to flye their countrey ; but because he would ingratiate himself with the lords of that faction , and gain some credit with the kirk . but being a man also of a dissolute life , gave such scandal to all honest and religious men , that in the end to gain the reputation of a convert , he was contented to be brought to the stool of repentance , to make confession of his sins , and promise reformation for the time to come . presuming now upon the favour of the kirk , he consults with witches , enquires into the li●e of the king , how long he was to reign , and what should happen in the kingdom after his decease ; and more than so , deals with the witch of keith , particularly , to employ her familiar to dispatch the king , that he might set on foot some title to the crown of that realm . for which notorious crimes , ( and so esteemed by all the laws both of god and man ) he was committed unto ward , and breaking prison , was confiscated , proclaimed traytor , and all intelligence and commerce interdicted with him . after this , he projects a faction in the court it self , under pretence of taking down the power and pride of the lord chancellor then being . but finding himself too weak to atchieve the enterprise , he departs secretly into england . his faction in the court being formed with some more advantage , he is brought privily into the palace of haly-rood house , makes himself master of the gates , secureth the fort , and violently attempts to seize the king. but the king hearing of the noise , retired himself to a strong tower , and caused all the passages to be locked and barred . which bothwell not being able to force , he resolves to burn the palace and the king together . but before fire could be made ready , the alarm was taken , the edenbourgers raised , and the conspirators compelled , with the loss of some of their lives , to quit the place . . the next year he attempts the like at falkland , where he showed himself with a party of six-score horse ; but the rest of the conspirators not appearing , he retires again , is entertained privately by some eminent persons ; and having much encreased his faction , lives concealed in england . the queen negotiates his return ; and by the lord burrough her ambassador , desires the king to take him into grace and favour . which being denyed , a way is found to bring him into the king's bed-chamber , together with one of his confederates , with their swords in their hands , followed immediately by many others of the faction , by whom the king is kept in a kind of custody , till he had granted their desires . at last , upon the mediation of the english ambassador , and some of the ministers of edenborough , who were of counsel in the plot , the king is brought to condescend to these conditions ; that is to say , that pardon should be given to bothwell , and his accomplices , for all matters past ; and that this pardon should be ratified by act of parliament , in november following : that , in the mean time , the lord chancellor , the lord hume , the master of glammir , and sir george hume , ( who were all thought to favour the popish lords ) should be excluded from the court. and finally , that bothwell and all his party , should be held good subjects . but these conditions being extorted , were not long made good ; agreed on august the th , and declared void by a convention of estates at sterling , on the th of september . some troubles being raised upon this occasion , and as soon blown over ; bothwell is cited to appear at edenborough ; and failing of his day , is declared rebel ; which only served to animate him to some greater mischief : for , being under-hand assisted by the english ambassador , he prepares new forces , desires the lords which were of his confederacy to do the like , under pretence of banishing to popish lords ; but in plain truth to make the king of no signification in the power of government . accompanied with four hundred horse , he puts himself into leith , to the great affrightment of the king , who was then at edenborough . but understanding that the rest of his associates were not drawn together , it was thought good to charge upon him with the bands of that city , and some artillery from the castle , before his numbers were encreased . which counsel sped so well , that he lost the day , and therewith all his hopes in scotland , and in england too . . for queen elizabeth being sensible at the last of the great dishonour which she had drawn upon her self by favouring such an infamous rebel , caused proclamation to be made , that no man should receive or harbour him within her dominions . and the kirk , moved by her example , and the king's request , when they perceived that he could be no longer serviceable to their ends and purposes , gave order that the ministers in all places should disswade their flocks from concurring with him for the time to come , or joyning with any other in the like insurrections against that authority which was divested by god in his majesty's person . the treasons and seditious practises of which man , i have laid together , the better to express those continual dangers which were threatned by him to the king ; by which he was reduced to the necessity of complying with the desires of the kirk , setling their discipline , and in all points conforming to them for his own preservation . but nothing lost the rebel more , than a new practise which he had with the popish lords , whereby he furnished the king with a just occasion to lay him open to the ministers , and the rest of the subjects , in his proper colours , as one that was not acted by a zeal to religion , though under that disguise he masked his ambitious ends. in fine , being despised by the queen of england , and excommunicated by the kirk for joyning with the popish lords , he was reduced to such a miserable condition , that he neither knew whom to trust , nor where to flye . betrayed by those of his own party , ( by whom his brother hercules was impeached , discovered , and at last brought to execution in the streets at edenborough ) he fled for shelter into france , where finding sorry entertainment , he removed into spain , and afterwards retired to naples ; in which he spent the short remainder of his life in contempt and beggery . . about this time one of the ministers , named rosse , uttered divers treasonable and irreverent speeches against his majesty , in a sermon of his preached at perth ; for which the king craved justice of the next assembly : and he required this also of them , that to prevent the like for the times ensuing , the ministers should be inhibited by some publick order , from uttering any irreverent speeches in the pulpit , against his majesty's person , council , or estate , under the pain of deprivation . this had been often moved before , and was now hearkned to with as little care as in former times . all which the king got by it , was no more but this , that rosse was only admonished to speak so reverently of his majesty for the time to come , as might give no just cause of complaint against him . as ill success he had in the next assembly ; to which he recommended some conditions about the passing of the sentence of excommunication ; two of which were to this effect : . that none should be excommunicated for civil causes , for any crimes of leight importance , or for particular wrongs offered to the ministers , lest the censure should fall into contempt . . that no summary excommunication should be thenceforth used , but that lawful citations of the parties should go before , in all manner of causes whatsoever . to both which , he received no other answer , but that the points were of too great weight to be determined on the sudden , and should be therefore agitated in the next assembly . in the mean time it was provided , that no summary excommunication should be used , but in such occasions in which the safety of the church seemed to be in danger . which exception much displeased the king , knowing that they would serve their turn by it , whensoever they pleased . nor sped he better with them , when he treated severally , than when they were in the assembly . the queen of england was grown old , and he desired to be in good terms with all his subjects , for bearing down all opposition which might be made against his title after her decease . to which end he deals with robert bruce , a preacher of edenborough , about the calling home the popish lords , men of great power and credit in their several countreys , who had been banished the last year for holding some intelligence with the catholick king : bruce excepts only against huntley , whom the king seemed to favour above all the rest ; and positively declared , that the king must lose him , if he called home huntley ; for that it was impossible to keep them both . and yet this bruce was reckoned for a moderate man , one of the quietest and best-natur'd of all the pack . what was the issue of this business , we shall see hereafter . . in the mean time , let us pass over into france , and look upon the actions of the hugonots there , of whose deserting their new king , we have spoke of before : and though they afterwards afforded him some supplies both of men and money , when they perceived him backed by the queen of england , and thereby able to maintain a defensive warr without their assistance ; yet they did it in so poor a manner , as made him utterly despair of getting his desired peace by an absolute victory . in which perplexity he beholds his own sad condition , his kingdom wasted by a long and tedious warr ; invaded , and in part possessed by the forces of spain ; new leagues encreasing every day both in strength and number , and all upon the point of a new election , or otherwise to divide the provinces amongst themselves . to prevent which , he reconciles himself to the church of rome , goes personally to the mass ; and in all other publick offices which concerned religion , conformed himself unto the directions of the pope . and for so doing , he gives this account to wilks , the queen's ambassador , sent purposely to expostulate with him upon this occasion ; that is to say , that eight hundred of the nobility , and no fewer than nine regiments of the protestant party , who had put themselves into the service of his predecessor , returned unto their several homes , and could not be induced to stay with him upon any perswasions . that such of the protestants as he had taken at the same time to his privil-council , were so intent on their own business , that they seldom vouchsafed their presence at the council-table : so that being already forsaken by those on whom he relyed , and fearing to be forsaken by the papists also , he was forced to run upon that course which unavoidable necessity had compelled him to : and finally , that being thus necessitated to a change of religion , he rather chose to make it look like his own free act , that he might thereby free the doctrine of the protestants from those aspersions which he conceived must otherwise needs have fallen upon it , if that conversion had been wrought upon him by dispute and argument ; for hearkening whereunto , he had bound himself when he first took the crown upon him . if by this means the hugonots in france shall fall to as low an ebb as the fortunes of their brethren did in england at the same time ; they can lay the blame on nothing but their own ingratitude , their disobedience to their king , and the genevian principles that were rooted in them , which made them enemies to the power and guidance of all soveraign princes . but the king being still in heart of his own religion , or at least exceeding favourable to all those that professed the same ; he willingly passed over all unkindness which had grown between them ; and by his countenance or connivence , gave them such advantages , as made them able to dispute the point with his son and successor , whether they would continue subjects to the crown , or not . . in the low-countreys all things prospered with the presbyterians , who then thrive best when they involve whole nations in blood and sacriledg . by whose example the calvinians take up arms in the city of embden , renounce all obedience to their prince , and put themselves into the form of a commonwealth . this embden is the principal city of the earl of east-friesland , ( situate on the mouth of the river emns , called amasus by latin writers ) and from thence denominated . beautified with a haven so deep and large , that the greatest ships with full sail are admitted into it . the people rich , the buildings general fair , both private and publick ; especially the town-hall , and the stately castle : which last being situate on a rising-ground , near the mouth of the haven , and strongly fortified toward the town , had for long time been the principal seat of the earls of that province . the second earl. hereof , called ezard , when he had governed this countrey for the space of sixty years , or thereabouts , did first begin to introduce the doctrines of luther into his estates , anno . but being old , he left the work to be accomplished by enno his eldest son , who first succeeded in that earldom ; and using the assistance of hardimbergius , a moderate and learned man , established the augustine confession in the city of embden ; and afterwards , in all places under his command , prohibiting the exercise of all religion , but the lutheran only . which prohibition notwithstanding , some anabaptists from the neighbouring westphalia , found way to plant themselves in embden , where liberty of trade was freely granted to all comers ; which allured thither also many merchants and artificers , with their wives and families , out of the next-adjoining provinces of holland , zealand , and west-friesland , then subject to the king of spain . who being generally calvinians in point of doctrine , were notwithstanding suffered to plant there also , in regard of the great benefit which accrued unto it by their trade and manufactures . but nothing more encreased the power and wealth of that city , than the trade of england , removed from antwerp thither , on occasion of the belgick troubles , and the great fear they had conceived of the duke of alva , who seemed to breathe nothing but destruction unto their religion . and though the english trade was removed not long after unto hambourgh , upon the hope of greater priviledges and immunities than they had at embden ; yet still they kept a factory in it , which added much to the improvement of their wealth and power ; insomuch that the inhabitants of this town only are affirmed to have sixty ships of one hundred tun a-piece ; and six hundred lesser barks of their own ; besides seven hundred busses and fishing boats ; maintained for the most part by their herring-fishing on the coast of england . . having attained unto this wealth , they grew proud withall ; and easily admitting the calvinian doctrines , began to introduce also the genevian discipline ; connived at by ezardus the second , the son of enno , in respect of the profit which redounded by them to his exchequer , though they began to pinch upon him to the diminution of his power . in which condition it remained till his marriage with catharine the daughter of gustavus ericus , king of sweden ; who being zealously addicted to the lutheran forms , and sensible of those great incroachments which had been made upon the earl's temporal jurisdiction by the consistorians , perswaded him to look better to his own authority , and to regain what he had lost by that connivence . something was done for the recovering of his power , but it went on slowly , hoping to compass that by time and dissimulation , which he could not easily obtain by force of arms. after whose death , and the short government of enno the second , the matter was more stoutly followed by rodolphus , the nephew of catharine ; who did not only curb the consistorians in the exercise of their discipline , but questioned many of those priviledges which the unwariness of his predecessors had indulged unto them . the calvinians had by this time made so strong a party , that they were able to remonstrate against their prince ; complaining in the same , that the earl had violated their priviledges , and infringed their liberties : that he had interposed his power against right and reason , in matters which concerned the church , and belonged to the consistory . that he assumed unto himself the power of distributing the alms or publick collections by which they use to bind the poor to depend upon them . that he prohibited the exercise of all religions , except only the confession of ausberg : and that he would not stand to the agreement which was made betwixt them , for interdicting all appeals to the chamber of spires . having prepared the way by this remonstrance , they take an opportunity when the earl was absent , arm themselves , and seize by force upon his castle , demolished part of it which looks toward the town , and possest themselves of all the ordnance , arms , and ammunition , with an intent hereafter to employ them against him . and this being done , they govern all affairs in the name of the senate , without relation to their prince ; making themselves a free-estate , or commonwealth , like their belgick neighbours . . extreamly moved with this affront , and not being able otherwise to reduce them to a sense of their duty , he borrows men and arms from lubeck , to compel them to it . with which assistance he erects a fort on the further side of the haven , to spoil their trade , and , by impoverishing the people , to regain the town . the senate hereupon send abroad their edicts to the nobility and commons of east-friesland it self , requiring them not to aid their own lawful prince , with men , arms , or money ; threatning them , if they did the contrary , to stop the course of all provisions which they had from their city ; and , by breaking down their dams and sluces , to let the ocean in upon them , and drown all their countrey . which done , they make their applications to the states of holland , requiring their assistance in that common cause , to which they had been most encouraged by their example ; not doubting of their favour to a city of their own religion , united to them by a long intercourse of trade , and resemblance of manners ; and not to be deserted by them , without a manifest betraying of their own security . all this the states had under their consideration . but they consider this withall , that if they should assist the embdeners in a publick way , the earl would presently have recourse for some aid from the spaniard , which might draw a warr upon them on that side where they lay most open . therefore they so contrived the matter , with such art and cunning , that carrying themselves no otherwise than as arbiters and umpires between the parties , they discharged some companies of soldiers which they had in west-friesland , who presently put themselves into the pay of the embdens , and thereby caused the earl to desist from his intrenchments on the other side of the haven . after which followed nothing but warrs and troubles between the city and the earl , till the year . at what time , by the mediation of the english ambassador , and some other honourable friends , the differences were compromised to this effect : that all the ordnance , arms , and ammunition , which were found in the castle , should be restored unto the earl. that he should have to his own use the whole profit of the imposts which were laid on wine ; and half the benefit of those amercements or fines which should be raised upon delinquents , together with the sole royalties both of fishing and hunting . and , on the other side , that the embdeners should have free trade , with all the profits and emoluments belonging to it , which should be granted to them by letters patents . but for admitting him to any part of the publick government , or making restitution of his house or castles , the ancient seat of his abode , as there was nothing yeelded or agreed on then , so could he never get possession of them from that time to this . which said , we must cross over again into the isle of brittain , where we shall find the english puritans climbing up by some new devices , and the scottish presbyterians tumbling down from their former height , till they were brought almost to as low a fall as their english brethren . aerivs redivivvs : or , the history of the presbyterians . lib . x. containing a relation of their plots and practises in the realm of england : their horrible insolencies , treasons , and seditions , in the kingdom of scotland ; from the year , to the year . the english puritans having sped so ill in a course of violence , were grown so wise as to endeavour the subverting of that fort by an undermining , which they had no hope to take by storm or battery . and the first course they fell upon , besides the artifices lately mentioned , for altering the posture of the preacher , in the spittle-sermons ; and that which was intended as a consequent to it , was the design of dr. bound , ( though rather carried under his name , than of his devising ) for lessening , by degrees , the reputation of the ancient festivals . the brethren had tryed many ways to suppress them formerly , as having too much in them of the superstitions of the church of rome ; but they had found no way succesful till they fell on this ; which was , to set on foot some new sabbath-doctrine ; and by advancing the authority of the lord's-day sabbath , to cry down the rest . some had been hammering on this anvil ten years before ; and had procured the mayor and aldermen of london to present a petition to the queen for the suppressing of all plays and interludes on the sabbath-day , ( as they pleased to call it ) within the liberties of their city . the gaining of which point , made them hope for more , and secretly to retail those speculations which afterward bound sold in gross , by publishing his treatise of the sabbath , which came out this year . and as this book was published for other reasons , so more particularly for decrying the yearly-festivals , as appears by this passage in the same , viz. that he seeth not where the lord hath given any authority to his church , ordinarily and perpetually , to sanctifie any day , except that which he hath sanctified himself : and makes it an especial argument argument against the goodness of religion in the church of rome , that to the seventh-day they had joyned so many other days , and made them equal with the seventh , if not superior thereunto , as well in the solemnity of divine offices , as restraint from labour . so that we may perceive by this , what their intent was from the very beginning , to cry down the holy-days as superstitious , popish ordinances , that so their new-found sabbath being left alone , ( and sabbath now it must be called ) might become more eminent : some other ends they might have in it , as , the compelling of all persons of what rank soever , to submit themselves unto the yoak of their sabbath-rigors , whom they despaired of bringing under their presbyteries : of which more hereafter . . now for the doctrine , it was marshalled in these positions ; that is to say , that the commandment of sanctifying every seventh day , as in the mosaical decalogue , is natural , moral , and perpetual . that when all other things in the jewish church , were so changed , that they were clean taken away , this stands , the observation of the sabbath . and though jewish and rabinical this doctrine was , it carried a fair shew of piety , at the least , in the opinion of the common people , and such as did not stand to examine the true grounds thereof , but took it up on the appearance ; such as did judg thereof , not by the workmanship of the stuff , but the gloss and colour . in which it is not strange to see how suddenly men were induced not only to give way unto it , but without more 〈…〉 the same ; till in the end , and that in very little time , it grew the most bewitching error , the most popular infatuation , that ever wa● infused into the people of england : for what did follow hereupon ▪ but such monstrous paradoxes , and those delivered in the pulpit , as would make every good man tremble at the hearing of them ? it being preached at a market-town , ( as my author tells me ) that to do any servile work or business on the lord's day , was as great a sin as to kill a man , or commit adultery . in somersetshire , that to throw a bowl on the lord's day , was as great a sin as to kill a man. in norfolk , that to make a feast , or dress a wedding-dinner on the same , was as great a sin as for a father to take a knife and cut his child's throat . and in suffolk , that to ring more bells than one , on the lord's day , was as great a sin as to commit a murther . some of which preachers being complained of , occasioned a more strict enquiry into all the rest ; and not into their persons only , but their books and pamphlets ; insomuch that both arch-bishop whitgift , and chief justice popham , commanded these books to be called in , and neither to be printed nor made common for the time to come . which strict proceedings notwithstanding , this doctrine became more dispersed than can be imagined , and possibly might encrease the more for the opposition ; no system of divinity , no book of catechetical doctrine , from thenceforth published , in which these sabbath-speculations were not pressed on the people's consciences . . endearing of which doctrines , as formerly , to advance their elderships , they spared no place or text of scripture ▪ where the word elder did occurre ; and , without going to the heralds , had framed a pedigree thereof from iethro , from noah's ark , and from adam , finally . so did these men proceed in their new devices ; publishing out of holy writ , both the antiquity and the authority of their sabbath-day . no passage of god's book unransacked , where there was mention of a sabbath ; whether the legal sabbath charged upon the iews , or the spiritual sabbath of the soul from sin , which was not fitted and applied to the present purpose ; though , if examined as it ought , with no lesse reason , than paveant illi , & non paveam ego , was by an ignorant priest alledged from scripture , to prove that his parishioners ought to pave the chancel . and on the confidence of those proofs , they did presume exceedingly of their success , by reason of the general entertainment which those doctrines found with the common people , who looked upon them with as much regard , and no less reverence , than if they had been sent immediately from the heavens themselves , for encrease of piety . possest with which , they greedily swallowed down the hook which was baited for them . . a hook , indeed , which had so fastned them to those men who love to fish in troubled waters , that by this artifice there was no small hope conceived amongst them , to fortifie their side , and make good that cause , which till this trim device was so thought of , was almost grown desperate . by means whereof , they btought so great a bondage on all sorts of people , that a greater never was imposed on the iews themselves , though they had pinned their consciences on the sleeves of the scribes and pharises . but then withall , by bringing all sorts of people into such a bondage , they did so much improve their power , and encrease their party , that they were able at the last to oppose edctis of the two next kings , for tolerating lawful sports upon that day , and to confirm some of their sabbatarian rigors , by act of parliament . . from this design , let us proceed to the next , which was briefly this . when the genevian-english resolved to erect their discipline , it was thought requisite to prepare the way unto it , by introducing the calvinian doctrines of predestinationn , that so men's judgments being formed and possessed by the one , they might the more easily be enclined to embrace the other , so long connived at by the supream governours of the church and state , to which they were exceeding serviceable against the pope ; that in the end those doctrines which at first were counted aliens , came by degrees to be received as denizens , and at last as natives . for being supposed to contain nothing in them contrary to faith and manners , they were first commended to the church as probable , next imposed as necessary ; and finally , obtruded on the people as her natural doctrines . and possibly they might in time have found a general entertainment beyond all exception , if the calvinian-spirit ( being impatient of the least opposition ) could have permitted other men to enjoy that liberty which they had took unto themselves , and not compelled them to apologize in their own defences , and thereby shew the reasons of dissenting from them . one of the first examples whereof , ( for i pass by the branglings between champney and crowley , as long since forgotten ) was the complaint of travers to the lords of the council , against incomparable hooker . in whom he faulteth this , amongst other things , that he had taught another doctrine of predestination , than what was laid down in the word of god , as it was understood by all the churches which professed the gospel . to which it was replyed , by that learned man , that the matter was not uttered by him in a blind alley , where there was none to hear it who either had judgment or authority to comptrole the same ; or covertly insinuated by some gliding sentence ; but , that it was publickly delivered at st. paul's cross : not hudled in amongst other matters , to the end it might pass without observation ; but , that it was opened , proved , and for some reasonable time insisted on . and therefore , that he could not see how the lord bishop of london , that was present at it , could either excuse so great a fault , or patiently hear , without rebuke then , and controlement afterwards , that any man should preach doctrine contrary to the word of god ; especially if the word of god be so understood , not by the private interpretation of some , as two or three men , or by a special construction received in some few books ; but as it is understood by all churches professing the gospel , and therefore even by our own church amongst the rest . . this hapned in the year , or thereabouts , somewhat before the breakings out of the stirrs at cambridg , occasioned by a a treatise published by william perkins , a well-known divine , ( but withall , a professed presbyterian ) entituled , armilla aurea , or , the golden chain ; containing the order of the causes of salvation and damnation , according to the word of god. maintaining , in this book , the dostrine of the supra-lapsarians , and countenanced therein by dr. whitacres , the queen's professor ; some opposition was soon made by dr. baroe , professor for the lady margaret in the same university . which baroe being by birth a french-man , but being very well studied in the writings of the ancient fathers , had constantly , for the space of more than twenty years , maintained a different doctrine of predestination , from that which had been taught by calvin and his disciples ; but he was never quarrelled for it till the year , and then not quarrelled for it , but in the person of one barret , who in a sermon at st. maries church , had preached such doctrines as were not pleasing unto perkins , whitacre , and the rest of that party . for which being questioned and condemned to a recantation , he rather chose to quit his place in the university , than to betray his own judgment , and the church of england , by a retractation . the rest of baroe's followers , not well pleased with these ha●sh proceedings , begin to show themselves more publickly than before they did ; which made baroe think himself obliged to appear more visibly in the head of his company , and to encounter openly with dr. whitacre , whom he beheld as the chief leader of the opposite forces . and the heats grew so high at last , that the calvinians thought it necessary , in point of prudence , to effect that by power and favour , which they could not obtain by force of argument . to which end they first addressed themselves to the lord treasurer burleigh , then being their chancellor , with the disturbances made by barret , thereby preparing him to hearken to such further motions as should be made by them in pursuit of that quarrel . . but finding little comfort there , they resolved to steer their course by another compass . and having pre-possest the most reverend arch-bishop whitgift with the turbulent carriage of those men , the affionts given to dr. whitacre , whom ( for his learned and laborious writings against cardinal bellarmine ) he most highly favoured ; and the great inconveniences like to grow by that publick discord ; they gave themselves good hope of composing those differences , not by way of an accommodation , but an absolute conquest . and to this end they dispatched to him certain of their number , in the name of the rest , such as were interested in the quarrels , ( dr. whitacre himself for one , and therefore like to stirr hard for obtaining their ends ) . the articles to which they had reduced the whole state of the business , being ready drawn , and there wanting nothing to them but the face of authority , wherewith , as with medusa's head , to confound their enemies , and turn their adversaries into stones . and that they might be sent back with the face of authority , the most reverend arch-bishop , calling unto him dr. flecher , bishop of bristol , then newly elected unto london ; and dr. richard vaughan , lord elect of bangor ; together with dr. trindal , dean of ely ; dr. whitacre , and the rest of the divines which came from cambridg ; proposed the said articles to their consideration , at his house in lambeth , on the tenth of november ; by whom these articles ( from thenceforth called the nine articles of lambeth ) were presently agreed upon , and sent down to cambridg , not as the doctrines of the church , but as a necessary expedient to compose those differences which had been raised amongst the students of that university . and so much was acknowledged by the arch-bishop himself , when he was questioned by the queen for his actings in it . for so it was , that the queen being made acquainted with all that passed , became exceedingly offended at the innovation ; and was upon the point of causing all of them to be attainted in a praemunire ; but by the mediation of some friends of whitgift's , and the high opinion which she had of his parts and person , she was willing to admit him to his defence . and he accordingly declared , in all humble manner , that he and his associates had not made any canons , articles , or decrees , with an intent that they should serve hereafter for a standing-rule to direct the church ; but only had resolved on some propositions to be sent to cambridg , for quieting some unhappy differences in that university . with which answer her majesty being somewhat pacified , commanded notwithstanding , that he should speedily recall and suppress those articles : which was performed with such care and diligence , that a copy of them was not to be found for a long time after . . as for the articles themselves , they were so contrived , that both the sabbatarians , and the supra-lapsarians , ( very considerably at odds amongst themselves ) might be sheltred under them , to the intent that both may be secured from the common adversary . which articles i find translated in these following words , viz. i. god from eternity hath predestinated certain men unto life ; certain men he hath reprobated . ii. the moving or efficient cause of predestination unto life , is not the fore-sight of faith , or of perseverance , or of good works , or of any thing that is in the person predestinated ; but only the good will and pleasure of god. iii. there is predetermined a certain number of the predestinate , which can neither be augmented nor diminished . iv. those who are not predestinate to salvation , shall be necessarily damned for their sins . v. a true , living , and justifying-faith , and the spirit of god justifying , is not extinguished , falleth not away , it vanisheth not away in the elect , either totally , or finally . vi. a man truly faithful ; that is , such an one who is endued with a justifying-faith ; is certain , with the full assurance of faith , of the remission of his sins , and of his everlasting salvation by christ. vii . saving-grace is not given , is not granted , is not communicated to all men , by which they may be saved if they will. viii . no man can come unto christ , unless it be given unto him , and unless the father shall draw him ; and all men are not drawn by the father , that they may come to the son. ix . it is not in the will or power of every one , to be saved . . such were the articles of lambeth , so much insisted on by those of the calvinian faction , in succeeding times , as comprehending in them the chief heads of calvin's doctrine , in reference to the points of the divine election and reprobation ; of universal grace , and the impossibility of a total or a final falling from the true justifying-faith ; which were the subject of the controversies betwixt baroe and whitacre . some have adventured hereupon to rank this most reverend arch-bishop in the list of these calvinists ; conceiving that he could not otherwise have agreed to those articles , if he had not been himself of the same opinion . and possible it is , that he might not look so far into them , as to consider the ill consequences which might follow on them ; or that he might prefer the pacifying of some present dissenters , before the apprehension of such inconveniences as were more remote ; or else , according to the custom of all such as be in authority , he thought it necessary to preserve whitacre in power and credit , against all such as did oppose him ; the merit and abilities of the man being very eminent . for if this argument were good , it might as logically be inferred , that he was a iesuit , or a melancthonian at the least , in these points of doctrine , because he countenanced those men who openly and professedly had opposed the calvinian . in which respect , as he took part with hooker at the council-table , against the complaints and informations of travers , as before is said ; so he received into his service mr. samuel harsnet , then being one of the fellows of pembroke-hall ; who in a sermon preached at st. paul's cross , the th of october , , had so dissected the whole zuinglian doctrine of reprobation , as made it seem most ugly in the ears of his auditors , as afterwards in the eyes of all spectators , when it came to be printed . which man he did not only entertain as his chaplain at large , but used his service in his house , as a servant in ordinary , employed him in many of his affairs ; and finally , commended him to the care of king iames ; by whom he was first made master of pembroke-hall , and afterwards preferred to the see of chichester , from thence translated to norwich , and at last to york . . no less remarkable was this year for the repairing of the cross in cheap-side ; which having been defaced in the year , and so continued ever since , was now thought fit to be restored to its former beauty . a cross it was of high esteem , and of good antiquity , erected by k. edward the first , anno , in honour of queen elienor his beloved wife , whose body had there rested , as it was removed to the place of her burial . but this cross being much decayed , iohn hatherly , lord mayor of london , in the year , procured leave of k. henry the th , to take it down , and to re-edifie the same in more beautiful manner , for the greater honour of the city . which leave being granted , and hundred fodder of lead allowed him toward the beginning of the work , it was then curiously wrought at the charge of divers wealthy citizens , adorned with many large and massie images ; but more especially advanced by the munificence of iohn fisher , mercer , who gave six hundred marks for the finishing of it . the whole structure being reared in the second year of k. henry the th , anno ; was after gilded over in the year , for the entertainment of the emperor charles the fifth ; new burnished against the coronation of queen anne bullen , anno ; as afterwards at the coronation of king edward the sixth : and finally , at the magnificent reception of king philip , . and having for so long time continued an undefaced monument of christian piety , was quarrelled by the puritans of the present reign ; who being emulous of the zeal of the french calvinians , whom they found to have demolished all crosses wheresoever they came ; they caused this cross to be presented by the jurors in several ward-motes , for standing in the high-way , to the hindering of carts , and other carriages : but finding no remedy in that course , they resolved to apply themselves unto another . in pursuance whereof , they first set upon it in the night , iune , anno , violently , breaking and defacing all the lowest images , which were placed round about the same ; that is to say , the images of christ's resurrection , of the virgin mary , k. edward the confessor , &c. but more particularly , the image of the blessed virgin was at that time robbed of her son , and her arms broke by which she held him in her lap , and her whole body haled with ropes , and left likely to fall . proclamation presently was made , with promise of reward to any one that could or would discover the chief actors in it . but without effect . . in which condition it remained till this present year , when the said image was again fastned and repaired ; the images of christ's resurrection , and the rest , continuing broken , as before . and on the east side of the said cross where the steps had been , was then set up a curious wrought tabernacle of gray marble , and in the same an alablaster image of diana , from whose naked breasts there trilled continually some streams of water , conveyed unto it from the thames . but the madness of this faction could not so be stayed ; for the next year ( that i may lay all things together which concern this cross ) a new mishapen son , as born out of time , all naked , was put into the arms of the virgin 's image , to serve for matter of derision to the common people . and in the year , the figure of the cross , erected on the top of the pile , was taken down by publick order , under pretence that otherwise it might have fallen , and endangered many ; with an intent to raise a pyramis or spire in the place thereof : which coming to the knowledg of the lords of the ●●uncil , they directed their letters to the lord mayor then being , whom they required in the queen's name to cause the said cross to be repaired and advanced as formerly . but the cross still remaining headless for a year and more , and the lords not enduring any longer such a gross contempt , they re-inforced their letters to the next lord mayor , dated december , in the year . in which they willed and commanded him , in pursuance of her majesty's former directions , to cause the said cross , without more delay , to be re-advanced ; respecting , in the same , the great antiquity and continuance of that stately monument , erected for an ensign of our christianity . in obedience unto which commands , a cross was forthwith framed of timber , cover'd with lead , and set up and gilded ; and the whole body of the pile new cleansed from filth and rubbish : which gave such fresh displeasure to some zealous brethren , that within twelve nights after , the image of the blessed virgin was again defaced , by plucking off her crown , and almost her head ; dispossessing her of her naked child , and stabbing her into the breast , &c. most ridiculous follies ! . in the beginning of the year , we find sir thomas egerton advanced to the custody of the great seal of england , lord chancellor in effect , under the title of lord keeper ; to which place he was admitted on the sixth of may , to the great joy of the arch-bishop , who always looked upon him as a lover of learning , a constant favourer of the clergy , zealous for the established government , and a faithful friend unto himself upon all occasions . who being now peered with the lord chancellor , and the earl of essex , assured of the good-will of the lord treasurer burleigh , and strengthned with the friendship of sir robert cicil , principal secretary of state , was better fortified than ever . and at this time her majesty laying on his shoulders the burden of all church-concernments , told him , it should fall on his soul and conscience , if any thing fell out amiss ; in that by reason of her age she had thought good to ease her self of that part of her cares , and looked that he should yeeld an account thereof to almighty god. so that , upon the matter , he was all in all , for all church-affairs , and more especially in the disposing of bishopricks , and other ecclesiastical promotions . for his first entrance on which trust , he preferrs dr. thomas bilson to the see of worcester , who received his episcopal consecration on the th of iune , anno . and by his favour was translated within two years after to the church of winchester . he advanced also his old friend , dr. richard bancroft , to the see of london ; whom he consecrated on the th of may , anno , that he might always have him near him for advice and counsel . which famous prelate ( that i may note this by the way ) was born at farnworth , in the county of lancaster , baptized september . his father was iohn bancroft , gentleman ; his mother , mary curwin , daughter of iohn , brother of hugh curwin , bishop of oxon , whose eldest son was christopher , the father of dr. iohn bancroft , who after dyed bishop of that see , anno . but this richard , of whom now we speak , being placed by his unkle , dr. curwin , in christ's colledg in cambridg ; from thence removed to iesus colledg , in the same university , because the other was suspected to incline to novelism . his unkle , dr. curwin , being preferred to the arch-bishoprick of dublin , made him a prebend of that church : after whose death , he became chaplain to cox , bishop of ely , who gave him the rectory of teversham , not far from cambridg . being thus put into the road of preferment , he proceeded batchellor of divinity , anno , and doctor , in the year : about which time he put himself into the service of sir christopher hatton , by whose recommendation he was made a prebend of st. peters in westminster , . from whence he had the earlier passage to st. pauls in london . . about this time brake out the juglings of iohn darrel , who without any lawful calling , had set up a new . trade of lecturing in the town of nottingham : and , to advance some reputation to his person , pretends an extraordinary power in casting out devils . he practised first on one catharine wright , an. . but finding some more powerful practises to be then on foot , in favour of the presbyterian discipline , he laid that project by till all others failed him . but in the year , he resumes the practise , hoping to compass that by wit and legerdemain , which neither carthwright by his learning , nor snape by his diligence , penry by his seditions , or hacket by his damnable treasons , had the good fortune to effect . he first begins with william summers , an unhappy boy , whom he first met at ashby de la zouch , in the country of — him he instructs to do such tricks , as might make him seem to be possest ; acquaints him with the manner of the fits which were observed by catharine wright , delivers them in writing to him , for his better remembrance , wished him to put the same in practise , and told him , that in so doing he should not want . but either finding no great forwardness in the boy to learn his lesson , or being otherwise discouraged from proceeding with him ; he applies himself to one thomas darling , commonly called , the boy of burton , anno , whom he found far more dextrous in his dissimulations ; the history of whose possessings and dispossessings , was writ at large by iesse bee , a religious sad lyar ; contracted by one denison , a countrey-minister ; seen and allowed by hildersham , ( one of the principal sticklers in the cause of presbytery ) and printed with the good leave and liking of darrel himself ; who growing famous by this means , remembers summers his first scholar ; to whom he gives a second meeting at the park of ashby teacheth him to act them better than before he did ; sends him to see the boy and burton , that he might learn him to behave himself on the like occasions . and finding him at last grown perfect , sends him to nottingham , with intimation that he should make mention of him in his fits. darrel is hereupon made lecturer of the town of nottingham , ( that being the fish for which he angled ) as being thought a marvellous bug to scare the devil . and though he had no lawful calling in that behalf ; yet was this given out to be so comfortable a vocation , and so warrantable in the sight of god , that very few ministers have had the like ; there being no preacher setled there ( as he gave it out ) since her majesty's reign ; as if neither parsons , nor vicars , nor any that bear such popish names , might pass for preachers . . after this , he pretends occasion for a journey to lancashire ; where he finds seven women possest with devils , and out of every one of them was affirmed to have cast as many as had entred into mary magdalen . of this he published a book , anno , though the exploit was done in this present year , anno . these things being noised abroad by his consederates , this extraordinary faculty of casting out devils , was most highly magnified and cryed up both in sermons and printed pamphlets , as a candle lighted by god upon a candlestick in the heart and center of the land. and no small hopes were built upon it , that it would prove a matter of as great consequence as ever did any such work that the lord gave extraordinarily , since the time that he restored the gospel , and as profitable to all that profess the knowledg of jesus christ. now what this plot was , may appear by this which is deposed by mr. more , one of mr. darrel's great admirers and companions , viz. that when a prayer was read out of the common-prayer-book , in the hearing of those which were possessed in lancashire , the devils in them were little moved with it : but afterwards , when mr. darrel , and one mr. dicon , did severally use such prayers as for the present occasion they had conceived , then ( saith he ) the wicked spirits were much more troubled ( or rather , the wicked spirits did much more torment the parties ) : so little do premeditated prayers which are read out of a book ; and so extreamly do extemporary and conceived prayers torment the devil . . but summers , at the last grown weary of his frequent counterfeitings , tired out with his possessings , dispossessings , and repossessings ; and in that fit discovers all to be but forgeries , and to have been acted by confederacy . darrell deals with him to revoke his said confession , seeks to avoid it by some shifts , discredits it by false reports ; and finally , procures a commission from the arch-bishop of york , ( to whose province nottingham belongeth ) to examine the business . a commission is thereupon directed to iohn thorald , esq sheriff of the county ; sir iohn byron , knight ; iohn stanhop , &c. ( most of them being darrell's friends ) the commission executed , march : no fewer than seventeen witnesses examined by it , and the return is made , that he was no counterfeit . but the boy stands to it for all that ; and on the last of the same month confesseth before the mayor of nottingham , and certain justices of the peace , the whole contrivement of the plot ; and within three days after , acts all his tricks before the lord chief justice , at the publick assizes . upon this news the boy of burton also makes the like confession : darrell thereupon is convented by the high commissioners at lambeth , and by them committed ; his friends and partizens upon that commitment are in no small fury ; which notwithstanding he and one of his associates receive their censure , little or nothing eased by the exclamations of his friends and followers , who bitterly inveighed against the judgment , and the judges too . to sti●● whose clamours so maliciously and unjustly raised , the story of these leud impostors is writ by harsnet , then being the domestick chaplain of arch-bishop whitgift ; by whom collected faithfully out of the depositions of the parties and witnesses , and published in the year next following , anno. . . in the same year brake out the controversie touching christ's descent , maintained by the church of england in the litteral sense ; that is to say , that the soul of christ being separated from his body , did locally descend into the nethermost hell , to the end that he might manifest the clear light of his power and glory , to the kingdom of darkness , triumphing over satan , as before he did over death and sin. for which , consult the book of articles , art. . the homily of the resurrection , fol. . and nowel's paraphrase on that article , as it stands in the creed , published in his authorized catechism , anno . but calvin puts another sense upon that article , and the genevian-english must do the same : for calvin understands by christ's descending into hell , that he suffered in his soul ( both in the garden of gethsemanie , and upon the cross ) all the torments of hell , even to abjection from god's presence , and despair it self . which horrid blasphemy , though balked by many of his followers in the forreign churches , was taken up , and very zealously promoted by the english puritans . by these men generally it was taught in catechisms , and preached in pulpits , that true it was , that the death of christ jesus on the cross , and his bloodshedding for the remission of our sins , were the first cause of our redemption . but then it was as true withall , that he must and did suffer the death of the soul , and those very pains which the damned do in hell , before we could be ransomed from the wrath of god : and that this only was the descent of christ into hell , which we are taught by christ to believe . but more particularly , it was taught by banister , that christ being dead , descended into the place of everlasting torments , where in his soul he endured for a time the very torments which the damned spirits without intermission did abide . by paget , in his latin catechism , that christ alive upon the cross , humbled himself , usque ad inferni tremenda tormenta , even to the most dreadful torments of hell. by gifford and the houshold-catechism , that christ suffered the torments of hell , the second death , abjection from god , and was made a curse , i. e. had the bitter anguish of god's wrath in his soul and body , which is the fire that shall never be quenched . carlisle more honestly , not daring to avouch this doctrine , nor to run cross against the dictates of his master ; affirmed , that christ descended not into hell at all ; and therefore , that this article might be thought no otherwise than as an error and a fable . . the doctrine of the church being thus openly rejected ; upon some conference that passed between arch-bishop whitgift , and dr. thomas bilson , then bishop of winchester ; it was resolved , that bishop bilson in some sermons at st. paul's cross , and other places , should publickly deliver what the scriptures teach touching our redemption by the death and blood-shedding ●f christ jesus the son of god , and his descending into hell. this he accordingly performed in several sermons upon the words of the apostle , viz. god forbid that i should glory in any thing but in the cross of our lord iesus christ , whereby the world is crucified unto me , and i unto the world , gal. . . in prosecuting of which text , he discoursed at large as well concerning the contents , as the effects of christ's cross ; and brought the point unto this issue , that is to say , that no scripture did teach the death of christ's soul , or the pains of the damned , to be requisite in the person of christ before he could be our ransomer , and the saviour of the world. and because the proofs pretended for this point , might be three ; predictions , that christ should suffer those pains ; causes why he must suffer them ; and signs that he did suffer them : he likewise insisted on all three , and shewed , there were no such predictions , causes , or signs , of the true pains of hell to be suffered in the soul of christ before he could save us . and next , as touching christ's descent into hell , it was declared , that by the course of the creed it ought not to be referred to christ living , but to christ being dead : showing thereby , the conquest which christ's manhood had after death over all the powers of darkness ; declared by his resurrection , when he arose lord over all his enemies , in his own person , death , hell , and satan , not excepted ; and had the keys ( that is , all power ) of death and hell ; delivered to him by god , that those in heaven , earth , and hell , should stoop unto him , and be subject to the strength and glory of his kingdom . and this he proved to be the true and genuine meaning of that article , both from the scriptures and the fathers ; and justified it for the doctrine of the church of england , by the book of homilies . . but let the scriptures , and the fathers , and the book of homilies , teach us what they please , calvin was otherwise resolved , and his determination must be valued above all the rest . for , no sooner were these sermons printed , but they were presently impugned by a humorous treatise , the author whereof is said to have writ so loosly , as if he neither had remembred what the bishop uttered , or cared much what he was to prove . in answer whereunto , the bishop adds a short conclusion to his sermons , and so lets him pass . the presbyterian brethren take a new alarum , muster their forces , compare their notes , and send them to the author of the former treatise , that he might publish his defence . which he did accordingly ; the author being named henry iacob , a well-known separatist . which controversie coming to the queen's knowledg , being then at farnham , ( a castle belonging to the bishop ) she signified her pleasure to him , that he should neither desert the doctrine , nor suffer the function which he exercised in the church of england , to be trodden and trampled under-foot by unquiet men , who both abhorred the truth , and despised authority . on which command the bishop sets himself upon the writing of that learned treatise , entituled , a survey of christ's sufferings , &c. although by reason of a sickness of two years continuance , it was not published till the year . the controversie after this was plyed more hotly in both universities , where the bishop's doctrine was maintained , but publickly opposed by many of our zealots both at home and abroad . at home , opposed by gabriel powel , a stiff presbyterian . abroad , by broughton , parker , and some other brethren of the separation . after this , justified and defended by dr. hill , whom aumes replyed unto in his rejoynder ; as also , by another parker , and many more ; till in the end the brethren willingly surceased from the prosecution of their former doctrines , which they were not able to maintain . and though the church received some trouble upon this occasion , yet by this means the article of christ's descent became more rightly understood , and more truly stated , according to the doctrine of the church of england , than either by the church of rome , or any of the protestant or reformed churches , of what name soever . . but while the prelates of the church were busied upon these and the like disputes , the presbyterians found themselves some better work , in making friends , and fastning on some eminent patron to support their cause . none fitter for their purpose than the earl of essex , gracious amongst the military men , popular beyond measure , and as ambitious of command , as he was of applause . he had his education in the house of the earl of leicester , and took to wife a daughter of sir francis walsingham , as before is said , who fitted and prepared him for those applications which hitherto he had neglected , upon a just fear of incurring the queen's displeasure . but the queen being now grown old , the king of scots not much regarded by the english , and very ill obeyed by his natural subjects ; he began to look up towards the crown , to which a title was drawn for him , as the direct heir of thomas of woodstock , duke of glocester , one of the younger sons of k. edward the third . this man the puritans cry up with most infinite praises , both in their pulpits , and in their pamphlets ; telling him , that he was not only great in honour , and the love of the people ; but temporis expectation● major , far greater in the expectation which his friends had of him . and he accordingly applies himself to those of the puritan faction , admits them to places of most trust and credit about his person , keeps open house for men of those opinions to resort unto , under pretence of hearing sermons ; and hearing no sermons with more zeal and edification , than those which seemed to attribute a power to inferior magistrates for curbing and controlling their undoubted soveraigns . which questionless must needs have ended in great disturbance to the church and state , if he had not been outwitted by sir robert cicil , sir walter rawleigh , and the rest of their party in the court ; by whom he was first shifted over into ireland , and at last brought upon the scaffold , not to receive a crown , but to lose his head. which hapned very opportunely for k. iames of scotland , whose entrance might have been opposed , and his title questioned , if this ambitious man had prospered in his undertakings , which he conducted generally with more heat than judgment . . this brings me back again to scotland . in which we left the king intent upon the expectation of a better crown ; and to that end resolved upon the restitution of the banished lords ; who being advertised of his purpose , returned as secretly as might be , offering to give good security to live conformable to the laws in all peace and quietness . the king seems willing to accept it , and is confirmed by a convention of estates , in those good intentions ▪ the news whereof gave such offence to those of the kirk , that presently they assembled themselves at edenborough , gave notice to the several ministers , of the present dangers , and advised them to excite their flocks to be in readiness , to the end they might oppose these resolutions of the king and council , as far as lawfully they might . a day was also set apart for humiliation , and order given to the presbyteries to excommunicate all such as either harboured any of the popish lords , or kept company with them ; and this excommunication to be passed summarily on the first citation , because the safety of the church seemed to be in danger ; which was the mischief by the king suspected under that reserve . they appointed also , that sixteen of their company should remain at edenborough , ( according to the number of the tribunes at paris ) who together with some of the presbytery of that city , should be called , the council of the kirk : that four or five of the said sixteen , should attend monthly on the service , in their turns and courses ; and , that they should convene every day with some of that presbytery , to receive such advertisements as should be sent from other places , and thereupon take counsel of the best expedients that could be offered in the case . and for the first essay of their new authority , the lord seaton , president of the sessions , appears before them ; transmitted unto their tribunal , by the synod of lothian , for keeping intelligence with the earl of huntley . from which , with many affectations having purged himself , he was most graciously dismist . which though the king beheld as an example of most dangerous consequence ; yet , being willing to hold fair with the kirk , he connived at it , till he perceived them to be fixed on so high a pin , so cross to his commands and purposes , that it was time to take them down . he therefore signifies to them , once for all , that there could be no hope of any right understanding to be had between them , during the keeping up of two jurisdictions , neither depending on the other● that in their preachings they did censure the affairs of the state and council ; convocate several assemblies without his licenses ▪ and there conclude what they thought good , without his allowance and approbation : that in their synods , presbyteries , and particular sessions , they embraced all manner of business , under colour of scandal ; and , that without redress of these misdemeanors , there either was no hope of a good agreement ; or that the said agreement , when made , could be long kept by either party . . the ministers , on the other side , had their grievances also ; that is to say ; the favours extended by his majesty to the popish lords , the inviting of the lady huntley to the baptism of the princess elizabeth , being then at hand ; the committing of the princess to the custody of the lady levingston ; and the ●estrangement of his countenance from themselves . and though the king gave very satisfactory answers to all these complaints ; yet could not the suspitions of the kirk be thereby removed ; every day bringing forth some great cry or other , that the papists were favoured in the court , the mi●●●ters troubled for the free rebuke of sin , and the scepter of christ's kingdom sought to be overthrown . in the mean time it hapned , that one david blake , one of the ministers of st. andrews , had in a sermon uttered divers seditio●s speeches of the king and queen ; as also against the council , and the lords of the session : but more particularly , that as all kings were the devils barns ; so the heart of k. iames was full of treachery : that the queen was not to be prayed for but for fashion-sake , because they knew that she would never do them good : that the lords of the council were corrupt , and takers of bribes : and , that the queen of england was an atheist , one of no religion . notice whereof being given to the english ambassador , he complains of it to the king , and blake is cited to appear before the lords of the council . melvin makes this a common cause , and gives it out , that this was only done upon design against the ministers , to bring their doctrine under the censure and controlment of the king and council ; or at the least , a meer device to divert the ministers from prosecuting their just suit against the coming and reception of the popish lords ; and that if blake or any other should submit their doctrines to the tryal of the king and council , the liberties of the kirk would be quite subverted . by which means he prevailed so far on the rest of the council , ( i mean the council of the kirk ) that they sent certain of their number to intercede in the business , and to declare how ill it might be taken with all sorts of people , if the ministers should now be called in question for such trifling matters , when the enemies of the truth were both spared and countenanced . but not being able by this means to delay the censure , it was advised , that blake should make his declinatour , renounce the king and council as incompetent judges , and wholly put himself upon tryal of his own presbytery . which though it seemed a dangerous course , by most sober men ; yet was it carryed by the major part of the voices , as the cause of god. . encouraged by this general vote , and enflamed by melvin , he presents his declinatour , with great confidence , at his next appearance . and when he was interrogated , amongst other things , whether the king might not as well judg in matters of treason , as the kirk of heresie ? he answered , that supposing he had spoken treason , yet could he not be first judged by the king and council , till the kirk had taken cognizance of it . in maintenance of which proceeding , the commissioners of the kirk direct their letters to all the presbyteries of the kingdom , requiring them to subscribe the said declinatour , to recommend the cause in their prayers to god , and to stir up their several flocks in defence thereof . this puts the king to the necessity of publishing his proclamation of the month of november . in which he first lays down the great and manifold encroachments of this new tribunal , to the overthrow of his authority : the sending of the declinatour to be subscribed generally by all the ministers : the convocating of the subjects to assist their proceedings , as if they had no lord or superior over them ; and in the mean time , that the ministers forsake their flocks , to wait on these commissioners , and attend their service : which being said , he doth thereby charge the said commissioners from acting any thing according to that deputation ; commanding them to leave edenborough , to repair to their several flocks , and to return no more for keeping such unlawful meetings under pain of rebellion . he published another proclamation at the same time also , by which all barons , gentlemen , and other subjects , were commanded not to joyn with any of the ministry , either in their presbyteries , synods , or other ecclesiastical assemblies , without his license . which notwithstanding he was willing to revoke those edicts , and remit his action against blake , if the church would either wave the declinatour , or if they would declare , at the least , that it was not a general , but a particular declinatour ; used in the case of mr. blake , as being in a case of slander ; and therefore appertaining to the church's cognizance . but these proud men , either upon some confidence of another bothwell , or else presuming that the king was not of a spirit to hold out against them ; or otherwise infatuated to their own destruction , resolved , that both their pulpits , and their preachers too , should be exempted totally from the king's authority . in which brave humour , they return this answer to his proposition , that they resolved to stand to their declinatour , unless the king would pass from the summons , and remitting the pursuit to the ecclesiastical judg , that no minister should be charged for his preaching ; at least before the meeting of the next general assembly , which should be in their power to call , as they saw occasion . which answer so displeased the king , that he charged the commissioners of the kirk to depart the town , and by a new summons citeth blake to appear on the last of november . this fills the pulpit with invectives against the king , and that too on the day of the princess's christning , at what time many noble men were called to edenborough , to attend that solemnity . with whose consent it was declared at blake's next appearance , that the crimes and accusations charged in the bill , were treasonable and seditious ; and that his majesty , his council , and all other judges substitute by his authority , were competent judges in all matters , either criminal , or civil , as well to ministers , as to other subjects . yet still the king was willing to give over the chase , makes them another gracious offer , treats privately with some chiefs amongst them , and seems contented to revoke his two proclamations , if blake would only come before the lords of the council , and there acknowledg his offence against the queen . but when this would not be accepted , the court proceeds unto the examination of witnesses . and upon proof of all the articles objected , sentence was given against him to this effect : that he should be confined beyond the north water , enter into ward within six days , and there remain till his majesty's pleasure should be further signified . some overtures were made after this , for an accommodation . but the king not being able to gain any reason from them , sends their commissioners out of the town , and presently commands , that twenty four of the most seditious persons in edenborough , should forsake the city ; hoping to find the rest more cool and tractable , when these incendiaries were dismissed . . the preachers of the city notwithstanding , take fire up on it , and the next day excite the noble-men , assembled at the sermon upon sunday the fifteenth of december , to joyn with them in a petition to the king , to preserve religion . which being presented in a rude and disorderly manner , the king demands by what authoririty they durst convene together without his leave : we dare do more than this , ( said the lord of lindsey ) and will not suffer our religion to be overthrown . which said , he returns unto the church , stirrs up the people to a tumult , and makes himself the head of a factious rabble , who crying out , the sword of the lord , and gideon , thronged in great numbers to the place , in which the king had locked himself for his greater safety ; the doors whereof they questionless had forced open , and done some out-rage to his person , if a few honest men had not stopt their fury : the lord-provost of the city , notwithstanding he was then sick , and kept his bed , applied his best endeavours to appease the tumult , and with some difficulty brought the people to lay down their arms ; which gave the king an opportunity to retire to his palace , where with great fear he passed over all the rest of that day . the next morning he removes with his court and council , to the town of lintithgoe , and from thence publisheth a proclamation to this effect , viz. that the lords of the session , the sheriffs , commissioners , and justices , with their several members and deputies , should remove themselves forth of the town of edenborough , and be in readiness to go to any such place as should be appointed ; and , that all noble-men and barons should return unto their houses , and not presume to convene in that or in any other place , without license , under pain of his majesty's displeasure . the preachers , on the contrary , are resolved to keep up the cause , to call their friends together , and unite their party ; and were upon the point of excommunicating certain lords of the council , if some more sober than the rest , had not held their hands . . in which confusion of affairs , they indict a fast : for a preparatory whereunto , a sermon is preached by one welch , in the chief church of that city : who taking for his theam the epistle sent to the angel o● the church of ephesus , did pitifully rail against the king , saying , that he was possessed with a devil ; and that one devil being put out , seven worse were entred in the place : and , that the subjects might lawfully rise and take the sword out of his hands . which last he confirmed by the example of a father that falling into a phrensie , might be taken by the children and servants of the family , and tyed hand and foot from doing violence . which brings into my mind an usual saying of that king , to this effect , viz. that for the twelve last years of his living in scotland , he used to pray upon his knees , before every sermon , that he might hear nothing from the preacher which might justly grieve him ; and that the case was so well altered when he was in england , that he was used to pray , that he might profit by what he heard . but all exorbitancy of power is of short continuance , especially if abused to pride and arrogance . the madness of the presbyterians was now come to the height , and therefore in the course of nature was to have a fall ; and this the king resolves to give them , or to lose his crown . he had before been so afflicted with continual baffles , that he was many times upon the point of leaving scotland , putting himself into the seignury of venice , and living there in the capacity of a gentleman ( so they call the patricians of that noble city ) . and questionless he had put that purpose in execution , if the hopes of coming one day to the crown of england , had not been some temptation to him to ride out the storm . but now a sword is put into his hands by the preachers themselves , wherewith he is enabled to cut the gordian-knot of their plots and practises , which he was not able to untye . for , not contented to have raised the former tumults , they keep the noble-men together , invite the people to their aid , and write their letters to the lord of hamilton , to repair unto them , and make himself the head of their association . a copy of which letter being showed unto the king by that noble lord , command is given unto the provost of edenborough , to attach the ministers . but they had notice of his purpose , and escape into england , making newcastle their retreat , as in former times . . it is a true saying of the wise historian , that every insurrection of the people , when it is suppressed , doth make the prince stronger , and the subject weaker . and this the king found true in his own particular . the citizens of edenborough being pinched with the proclamation , and the removal of the court and the courts of justice , offered to purge themselves of the late sedition , and tendred their obedience unto any thing whatsoever which his majesty and the council should be pleased to enjoyn , whereby they might repair the huge indignity which was done to his majesty ; provided that they should not be thought guilty of so great a crime , which from their hearts they had detested . but the king answers , that he would admit of no purgation ; that he would make them know , that he was their king : and the next day proclaims the tumult to be treason , and proclaims all for traytors who were guilty of it . this made them fear their utter ruine to be near at hand . the ordinary judicatories were removed to leith , the sessions ordained to be held at perth ; their ministers were fled , their magistrates without regard ; and none about the king , but their deadly enemies . and to make up the full measure of their disconsolation , counsel is given unto the king to raze the town , and to erect a pillar in the place thereof , for a perpetual monument of so great an insolence . but he resolves to travel none but legal ways ; and being somewhat sweetned by a letter from the queen of england , he gives command unto the provost , and the rest of the magistrates , to enter their persons at perth on the first of february , there to keep ward until they either were acquitted or condemned of the former uproar . whilst things remained in this perplexity and suspence , he is advised to make his best use of the conjuncture , for setling matters of the church , and to establish in it such a decent order as was agreeable to god's word . to which end he appoints a national-assembly to be held at perth ; and prepares certain queries , fifty five in number , to be considered and debated in the said assembly , all of them tending to the rectifying of such abuses which were either crept into the discipline , or occasioned by it . nothing so much perplexed the principal ministers , who had the leading of the rest , as , that the discipline should be brought under a dispute , which they had taught to be a part of the word of god. but they must sing another tune before all be ended . . for , the king having gained a considerable party amongst the ministers of the north , and treated with many of the rest in several , whom he thought most tractable ; prevailed so far on the assembly , that they condescend at the last upon many particulars which in the pride of their prosperity had not been required . the principal of which were these , viz. that it should be lawful to his majesty by himself or his commissioners , or to the pastors ▪ to propone in a general assembly , whatsoever point he or they desired to be resolved in , or reformed in matters of external government , alterable according to circumstances ; providing it be done in right time and place , animo aedificandi non tentandi . . that no minister should reprove his majesty's laws and statutes , acts or ordinances , until such time as he hath first by the advice of his presbytery , or synodal , or general assemblies , complained and sought remedy of the same from his majesty , and made report of his majesty's answer , before any further proceedings . . that no man's name should be expressed in the pulpit , except the fault be notorious and publick , and so declared by an assize , excommunication , contumace , and lawful admonition ; nor should he be described so plainly by any other circumstances , than publick vices , always damnable . . that in all great towns the ministers shall not be chosen without his majesty's consent , and the consent of the flock . . that no matter of slander should be called before them , wherein his majesty's authority is pre-judged , causes ecclesiastical only excepted . . and finally , that no conventions shall be amongst pastors , without his majesty's knowledg , except their sessions , presbyteries , and synods , the meetings at the visitation of churches , admission or deprivation of ministers , taking up of deadly feuds , and the like , which had not already been found fault with by his majesty . according to which last artiele , the king consents unto another general assembly to be held at dundee , and nominates the tenth of may for the opening of it . . it was about this time that dr. richard bancroft , bishop of london , began to run a constant course of correspondence with the king of scots , whom he beheld as the undoubted heir and successor of the queen then reigning . and well considering how conducible it was to the peace of both kingdoms , that they should both be governed in one form of ecclesiastical policy ; he chalked him out a ready way , by which he might restore episcopacy to the kirk of scotland . to which end , as the king had gained the liberty in the last assembly to question and dispute the government then by law established ; and gained a power of nominating ministers in the principal cities ; so in the next , they gratified him in this point , that no man should from thenceforth exercise a minister , without having a particular flock ; nor be admitted to that flock , without ordination , by the imposition of hands . he required also in the same , that before the conclusion of any weighty matter , his highness advice and approbation should be first obtained . and so far they consented to the proposition , as to express how glad they were to have his majesty's authority interposed to all acts of importance which concerned the church , so as matters formerly concluded , might not be drawn in question . he gained some other points also in the same assembly , no less important than the other towards his design ; as namely , . that no minister shall exercise any iurisdiction , either by making of constitutions , or leading of processes , without advice and concurrence of his session , presbytery , synod , or general assembly . . that presbyteries shall not meddle with any thing that is not known without all controversie to belong to the ecclesiastical iudicatory ; and that therein vniformity should be observed throughout the countrey . and , . that where any presbyteries shall be desired by his majesty's missive to stay their proceedings , as being prejudicial to the civil iurisdiction , or private men's rights , they should desist until his majesty did receive satisfaction . but that which made most toward his purpose , was , the appointing of thirteen of their number to attend his majesty , as the commissioners of the kirk , whom we may call the high commissioners of scotland , the king 's ecclesiastical council , the seminary of the future bishops , to whom they gave authority for the planting of churches in edenborough , st. andrews , dundee , &c. as also , to present the petitions and grievances of the kirk , to his majesty ; and to advise with him in all such matters as conduced unto the peace and welfare of it . . it was no hard matter for the king , by rewards and promises , to gain these men unto himself ; or at the least , to raise amongst them such a party as should be ready at all times to serve his turn . and such a general compliance he found amongst them , that they not only served him in the punishment of david blake , in whose behalf they had stood out so long against him ; but in the sentencing of wallace , who in a sermon at st. andrews had abused his secretary : both which , upon the cognizance of their several causes , they deprived of their churches , and decreed others of more moderation to be placed therein . they served him also in the reformation of that university where andrew melvin for some years had continued rector ; and thereby gained an excellent opportunity for training up young students in the arts of sedition . to which end he had so contrived it , that instead of lecturing in divinity , they should read the politicks , as namely , whether election or succession of kings were the best form of government ? how far the royal power extended ? and , whether kings were to be censured and deposed by the estates of the kingdom , in case their power should be abused ? for remedy whereof , the king not only ordered by the advice of his commissioners , that no man from thenceforth should continue rector of that university above the space of a year ; but appointed also on what books , and after what manner every professor for the time to come , was to read his lectures . he next proceeds unto a reformation of the churches of edenborough , but had first brought the town to submit to mercy . failing of their attendance at perth , in so full a number as were appointed to appear , the whole town was denounced rebel , and all the lands , rents , and other goods , which formerly belonged to the corporation , confiscate to the use of the king : the news whereof , brought such a general disconsolation in that factious city , that the magistrates renounced their charges , the ministers forsook their flocks , and all things seemed to tend to a dissolution . but at the end of fifteen days , his majesty was graciously inclined , upon the mediation of some noble-men who took pity on them , to re-admit them to his favour . upon advertisement whereof the provost , bailiffs , and deacons of crafts , being brought unto his presence the of march , and falilng upon their knees , did with tears beg pardon for their negligence , in not timely preventing that tumult ; beseeching his majesty to take pity of the town , which did simply submit it self to his majesty's mercy . . the king had formerly considered of all advantages which he might raise unto himself out of that submission ; but aimed at nothing more than the reduction of the people to a sense of their duty ; the curbing of the city-preachers , and setling some good order in the churches of it . in these last times , the ministers had lived together in one common house , situate in the great church-yard , and of old belonging to the town ; which gave them an opportunity to consult in private , to hatch seditions , and put their treasons into form . this house the king required to be given up to him , to the end that the ministers might be disposed of in several houses , far from one another , so as they might not meet together without observation . the ministers of late had preached in common , without consideration of particular charges ; and were reduced also to a less number than in former times , which made them of the greater power amongst the people . but now the king resolves upon the dividing of the town into several parishes , and fixing every minister in his proper church , according to the acts of the last assembly . this had been thought of two years since ; but the town opposed it . now they are glad to yeeld to any thing which the king propounded , and to this point amongst the rest . and hereupon the payment of a fine of twenty thousand pounds to the king , and entring into a recognizance ( as our lawyers call it ) of forty thousand marks more , for the indempnifying of the lords of the session in the time of their sitting ; the city is restored to the good grace of the king , and the courts of justice to the city . his majesty was also pleased , that the fugitive preachers of the city should be restored unto their ministry , upon these conditions , that is to say , that each of them should take the charge of a several flock : that four new preachers should be added to the former number , and each of them assigned to his proper charge : that they should use more moderation in their preachings , for the time to come , and not refuse to render an account thereof to the king and council . and finally , that such as had not formerly received ordination by the imposition of hands , should receive it now . in which last , bruce created no small trouble to the king's commissioners ( who laboured very zealously to advance that service ) ; but he submitted in the end . . after these preparations , comes a parliament , which was to take beginning in the month of december . against which time the king had dealt so dextrously with patrick galloway , and he so handsomely had applied himself to his associates , that the commissioners were drawn to joyn in a request to the lords and commons , that the ministers , as representing the church , and third estate of the kingdom , might be admitted to give voice in parliament , according to the ancient rites and priviledges of the kirk of scotland . the king was also humbly moved to be-friend them in it . and he so managed the affair to his own advantage , that he obtained an act to pass to this effect , viz. that such pastors and ministers as his majesty should please to provide to the place , dignity , and title of a bishop , abbot , or other prelate , at any time should have voice in parliament , as freely as any other ecclesiastical prelate had in the times fore-going ; provided , that such persons as should be nominated to any arch-bishoprick or bishoprick within the realm , should either actually be preachers at the time of their nomination ; or else assume and take upon them to be actual preachers ; and according thereunto should practise and perform that duty ; and that neither this act , nor any thing in the same contained , should prejudice the iurisdiction of the kirk , established by acts of parliament ; nor any of the presbyteries , assemblies , or other sessions of the church . after which , followed another general assembly , appointed to be held at dundee , in the march ensuing , the king himself being present at it . in which it was concluded , after some debate , that ministers lawfully might give voice in parliament , and other publick meetings of the estates ; and that it was expedient to have some always of that number present , to give voice in the name of the church . it was agreed also , that so many should be appointed to have voice in parliament , as there had been arch-bishops , bishops , abbots , and priors , in the times of popery : which coming to the number of fifty , or thereabouts , gave every minister some hopes to be one of that number . it was resolved also , that the election of the persons , should belong partly to the king , and in part to the church . but as for the manner of the election , the rents to be assigned unto them , and their continuance in that trust , for life , or otherwise ; these points were left to be considered of at better leisure . . for the dispatch whereof , with the more conveniency , it was appointed , that the matter should be first debated in each presbytery , and afterwards in provincial synods , to be holden all upon one day , that to be the first tuesday of iune , three men to be selected out of every synod , to attend the king ; and they , together with the doctors of the universities , to conclude the business , with reference , notwithstanding , to the approbation of the next assembly . accordingly they meet in synods , and appoint their delegates ; who being called to falkland in the end of iuly , did then and there conclude upon these particulars ; first , for the manner of elections ; that for each prelacy that was void , the church should nominate six persons , and the king chuse one ; and that if his majesty should like none of that number , six others should be named by the church , of which his majesty was to chuse one without more refusal . next , for the rents ; that the churches being sufficiently planted , and no prejudice done to schools , colledges , and universities , already erected , he should be put into possession of the rest of that prelacy , to which he was to be preferred . as to the term of his continuance in that trust , there was nothing done , that point being left unto the consideration of the next assembly . and for the naming of the child , the god-fathers agreed , that he should be called the commissaire , or commissioner of such a place , if the parliament could be induced by his majesty to accept that title , or else the general assembly to devise some other . but fearing lest this commissaire might in time become a bishop , it was resolved to tye him up to such conditions as should disable him from aspiring above the rest of his brethren . but more particularly , it was cautioned and agreed upon , that he should propound nothing in the name of the church , without express warrant from the same ; nor give consent to any thing proposed in parliament , which tended to the diminution of the liberties of it . that he should be bound to give an account of his proceedings , to the next general assembly , and to submit himself to their judgment in it , without any appeal . that he should faithfully attend his particular flock , and be as subject to the censure of his own presbytery , or provincial synod , as any other minister which had no commission . that in the administration of discipline , collation of benefices , visitation , and other points of ecclesiastical government , he should neither usurp , nor claim to himself any more power and jurisdiction than the rest of his brethren . that if he shall usurp any part of ecclesiastical government , the presbytery , synod , or general assembly , protesting against it , whatsoever he should do therein , shall be null and void . that if he chance to be deposed from the ministry , by the presbytery , synod , or assembly , he should not only lose his place and vote in parliament , but the prelacy should be also voided for another man. and finally , that he should subscribe to all these cautions , before he was admitted to his place and trust. . in the assembly of montross , which began on the th of march , anno , these cautions were approved , and two new ones added : . that they who had voice in parliament , should not have place in the general assembly , unless they were authorised by a commission from the presbyteries whereof they were members . . that crimen ambitur . or any sinister endeavours to procure the place , should be a sufficient reason to deprive him of it . as for the term of their continuance in this trust , the leading-members were resolved not to make it certain , and much less to endure for term of life : all they would yeeld unto , was this , that he who was admitted unto that commission , should yearly render an account of his employment to the next general assembly . that he should lay down his commission at the feet thereof , to be continued if they pleased , or otherwise to give place unto any other whom his majesty and the said ●s●embly should think fit to employ . to all which cautions and restrictions , the king was willing to consent , that so the business might proceed without interruption ; not doubting but to find a way , at some time or other , in which these rigors might be moderated , and these chains knocked off . nothing now rested , but the nominating of some able persons to possess those prelacies which either were vacant at that time , or actually in the king 's disposing . the bishopricks of st. andrews , and glascow , had been given or sold to the duke of lenox ; the bishoprick of murray , to the lord of spinie ; and that of orkney , to the earl ; which must be first compounded with , before the king would nominate any man to either of them . the sands of galloway and the isles , were so delapidated , that there was nothing left to maintain a prelate , and therefore must be first endowed . the sees of aberdeen and argile , had their bishops living , both of them being actual preachers ; and those of brechen , dunkeld , and dumblane , had their titulars also , but no preaching-ministers . so as there were but two churches to be filled at the present , that is to say , the bishopricks of rothes , and cathness ; to which the king presents mr. david lindesay , minister of leith ; and mr. george gladstaves , one of the ministers of st. andrews ; of whose sobriety and moderation , he had good experience . which two enjoyed their places in the following parliament , and rode together with the rest in the pomps thereof . . thus far the business went on smoothly in the outward shew ; but inwardly were great thoughts of heart ; which first appeared in words of danger and discontent , and afterwards in acts of the highest treason . the leading-members of the kirk , which had so long enjoyed an arbitrary power in all parts of the realm , could with no patience brook the limitations which were put upon them in the assembly at dundee ; and much less able to endure that such a fair foundation should be laid for episcopacy , which must needs put a final end to their pride and tyranny ; of which sort was a letter writ by davidson , to the next assembly : in which he thus expostulates with the rest of his brethren ; how long shall we fear or favour flesh and blood , and follow the counsel and command thereof ? should our meetings be in the name of man ? are we not to take up our selves , and to acknowledg our former errors and feebleness in the work of the lord ? it is time for us now , when so many of our worthy brethren are thrust out of their callings , without all order of just proceedings ; and jesuits , atheists , and papists , are suffered , countenanced , and advanced to great rooms in the realm , for the bringing in idolatry , and captivity more than babylonical , with an high hand , and that in our chief city : is it time for us , i say , of the ministry , to be inveigled and blind-folded with pretence of the preferment of some small number of our brethren to have voice in parliament , and have titles of prelacy ? shall we , with sampson , sleep still on dalilah's knees , till she say , the philistines be upon thee , sampson ? &c. which letter speaks the words of davidson , but the sense of others , who having the like discontentments , privately whispered them in the ears of those who either seemed zealous for religion , or factiously enclined to make new disturbances in this unsetledness of affairs : in which conjuncture , it was no hard matter for them so to work upon men's affections , as to assure them to themselves , and to be ready to flye out upon all occasions , especially when any powerful head should be offered to them . . of the last sort was the conspiracy and treason of the earl of goury , son of that william earl of goury who had been executed for surprizing the king's person at ruthen-castle , anno . and though this son of his had been restored by the king to his blood and hononrs , one of his sisters married to the duke of lenox , another placed in the attendance of the queen , and that his brother alexander was advanced to a place in the bed-chamber ; yet all these favours were not able to obliterate the remembrance of the execution so justly done upon their father . by nature he was proud , aspiring , and of a mind greater than his fortune . ill principled in the course of his education ; which made him passionately affected to the disciplinarians , of whom he was ambitious to be thought a patron . to this man they apply themselves ; who by the loss of their authority , or tyranny rather , measured the fortunes of the church ; as though religion could not stand , if their empire fell . to him they frequently insinuated their fears and jealousies , the king's aversness from the gospel , his extraordinary favour to the popish lords , his present practises and designs to subvert the discipline , the only pillar and support of the kirk of scotland ; not without some reflections on the death of his father , whose zeal to god was testified by the loss of his life , which cryed aloud for vengeance , both to god and man. by which insinuations they so wrought upon him , that he began to study nothing but revenge ; and to that end engaged his brother alexander ( a fierce young man , and of a very daring spirit ) in the practise with him . he also held intelligence with such of the ministers as were supposed to be most discontented at the present transactions ; but most especially , with the preachers of edenborough , who could not easily forget the injuries ( so they must be called ) which they had suffered from the king for some years last past . the like intelligence he kept with many male-contents amongst the laicks ; preparing all , but opening his design to few ; but opening it howsoever to logen of restalrig , in whom he had more confidence than all the rest . . concerning which , it was averred by one sprot a notary , as well upon examination before the lords of the session , as his confession at the gallows , anno , that he had seen a letter written by this logan to the earl of goury , in which was signified , that he would take part with him in revenge of his father's death . that to effect it , he must find some way or other to bring the king to fast-castle . that it was easier to be done by sea , than land : and , that they might safely keep him there , till they had given advertisement of it to the other conspirators . for proof of which confession , ( being free and voluntary ) he told the people on the ladder , that he would give them a sign ; which he performed by clapping his hands three times after his turning off by the executioner . it was affirmed also by mr. william cowper , a right godly man , then being minister at perth , and afterwards made bishop of galloway ; that going to the house of the earl , ( the hereditary provost of that town ) not many days before the intended treason , he found him reading a book entituled , de conjurationibus adversus principes , containing a discourse of treasons and conspiracies against several princes ; of which he was pleased to give this censure , that most of them were very foolishly contrived , and faulty in some point or other , which was the reason that they found not the desired effect . by which it seems that he intended to out-go all former conspirators in the contrivance of his treason ; though in the end he fell upon a plot which was most ridiculous , not to be parallel'd by any in that book which he so much vilified . the design was , to draw the king to his house in the town of perth , under pretence of coming secretly to see a man whom he had lately intercepted with letters , and some quantity of gold , from rome ; and having brought him to some remote part of the house , to make sure work of him . the king was then at falkland-castle ; and going out betimes on tuesday the fifth of august , to take his pleasure in the park , he is met by alexander , who tells him of the news of perth , and that a speedy posting thither , would be worth his travel . the king comes thither before dinner , accompanied with the duke of lenox , the earl of marre , evesking the captain of his guard , and some other gentlemen , all of them in their hunting-coats , as minding nothing but a visit to the nobleman . thus is he brought into the toyl ; but they shall only hunt him to the view , and not pull him down . . the king 's own dinner being ended , the lords fall to theirs , which alexander takes to be the fittest time to effect the enterprise ; and therefore takes the king along with him to an upper chamber . but seeing eveskin at his heels , he willed him to stay behind , and made fast the doors . being brought into a chamber on the top of the house , the king perceived a man in a secret corner , and presently asked alexander , if he were the party who had brought the letters and the gold. but alexander then changed his countenance , upbraided him with the death of his father , for which he was now brought to make satisfaction ; and therewith left him to the mercy of the executioner . i shall not stand on all particulars of the story ; the sum whereof , is briefly this : that the king having having by much strugling gained a window , a corner whereof looked toward the street , cryed out so loud , that he was heard by all the lords and gentlemen of his retinue , who thereupon prepared themselves for his assistance . in the pursuit whereof , the earl himself is killed by eveskin as he was making haste to help his brother ; and alexander is dispatched by ramsey , one of the king's pages ; who being acquainted with the house , came by the back-stairs time enough to preserve his master . of this great danger and deliverance , the king gives notice to all his subjects , desiring them to joyn with him in thanks to almighty god for so great a mercy ; which was accordingly performed by all honest men ; but the whole story disbelieved , discredited , mis-reported by the presbyterians , whom it concerned to wash their hands of so foul a treason . and how far they were parties in it , or at least well-wishers to it , may appear by this , that when the ministers of edenborough were desired to convene their people , and give god thanks for this deliverance of the king , they excused themselves , as not being well acquainted with all particulars . and when it was replyed unto them , that they were only required to make known to the people , that the king had escaped a great danger , and to excite them to thansgiving for his deliverance : they answered , that they were not very well satisfied in the truth of the matter : that nothing was to be delivered in the pulpit , the truth whereof was not certainly known : and , that they were to utter nothing in that place , but that which migh be spoke in faith. on which refusal it was ordered by the lords of the council , that the people should be drawn together into the market-place , that the bishop of ross should make a declaration of the whole design , and therewithall conceive a prayer of thanksgiving for the king's deliverance . which was performed on his part with a true affection , and entertained by the people with great joy and gladness . . but the whole nation was not so besotted by the presbyterians , as either to dispute the story , or despise the mercy . which wrought so far upon the consciences of all honest men , that in a parliament held at edenborough , in november following , the estate of goury was confiscate , his sons disherited , the name of ruthen utterly abolished , ( but the last dispenced with ) the bodies of the two brothers brought to edenborough , there hanged and quartered , the heads of both being fixed upon the top of the common prison : and finally , the fifth of august ordained by act of parliament for a day of thanksgiving in all times succeeding . the like done also two years after , at a general assembly of the ministers of the church , held in haly-rood-house , as to the day of thanksgiving , which they decreed to be kept solemnly from thenceforth , in all the churches of that kingdom . and it was well they did it then , the king not venturing the proposal to them in the year fore-going , when they assembled at burnt-island , whether in reference to some indisposition of body which he found in himself ; or rather of some greater indisposition of mind which he found in them . but now it went clearly for him without contradiction , as did some other things propounded to their consideration . his ey now looks unto the crown of england , and he resolved to bring the churches of both kingdoms to an uniformity : but so to do it as might make neither noise nor trouble . the solemnizing of marriage had been prohibited on sundays by the rules of the discipline : but by an order made in the present assembly , it was indifferently permitted on all days alike , sundays as well as other days , at the will of the parties . before this time the sacrament of baptism was not administred but only at the times of preaching , on some opinion which they had of the indifferency , or at the least the non-necessity thereof . but now it was ordained with a joynt consent , that the ministers should not refuse the sacrament of baptism to infants , nor delay the same upon whatsoever pretext , the same being required by the parents , or others in their name which brought them two steps nearer to the church of england , than before they were . . it was not long after the end of this assembly , when the king received intelligence of queen elizabeth's death , and of the general acknowledgment of his succession , both by peers and people . this puts him on a preparation for a journey to england , where he is joyfully received , and found no small contentment in the change of his fortunes ; here sitting amongst grave , learned , and reverend men ; not as before , a king without state , without honour , without order , where beardless boys would every day brave him to his face ; where jack , and tom , and will , and dick , did at their pleasures cen●●re the proceedings of him and his council ; where will stood up and said , he would have it thus : and dick replied , nay marry , but it shall be so : as he describes their carriage in the conference at hampton-court , p. . and . so leaves he scotland , and the puritans there , with this character of them , recorded in the preface of his book , called basilicon doron ; in which he paints them out , as people which refusing to be called anabaptists , too much participated of their humours , not only agreeing with them in their general rule , the contempt of the civil magistrate , and in leaning to their own dreams , imaginations , and revelations ; but particularly , in accounting all men prophane that agree not to their fancies ; in making , for every particular question of the polity of the church , as much commotion as if the article of the trinity was called in question ; in making the scripture to be ruled by their conscience , and not their conscience by the scripture ; in accounting every body ethnicus & publicanus , not worthy to enjoy the benefit of breathing , much less to participate with them in the sacraments , that denies the least jot of their grounds : and in suffering king , people , law , and all , to be trod under foot , before the least jot of their grounds be impugned ; in preferring such holy warrs to an vngodly peace ; not only in resisting christian princes , but denying to pray for them ; for prayer must come by faith , and it is not revealed that god will bear their prayers for such a prince . to which he adds this clause in the book it self , viz. that they used commonly to tell the people in their sermons , that all kings and princes were naturally enemies to the liberty of the church , and could never patiently bear the yoak of christ. and thereupon he gives this counsel to the prince , to take heed all of such puritans , whom he calls the very pests of the church and commonwealth ; whom no deserts can oblige , neither oaths nor promises bind ; breathing nothing but sedition and calumnies ; aspiring without measure , railing without reason , and making their own imaginations the square of their conscience : protesting before the great god , that he should never find in any highlander , baser thieves , greater ingratitude , and more lyes and vile perjuries , than amongst those fanatical spirits he should meet withall . . but on the contrary , he tells us of the church of england at his first coming thither , that he found that form of religion which was established under queen elizabeth of famous memory , by the laws of the land , to have been blessed with a most extraordinary peace , and of long continuance ; which he beheld as a strong evidence of god's being very well pleased with it . he tells us also , that he could find no cause at all , on a full debate , for any alteration to be made in the common-prayer-book , though that most impugned ; that the doctrines seemed to be sincere , the forms and rites to have been justified out of the practise of the primitive church . and finally , he tells us , that there was nothing in the same which might not very well have been born withall , if either the adversaries would have made a reasonable construction of them ; or that his majesty had not been so nice , or rather jealous , ( as himself confesseth ) for having all publick forms in the service of god , not only to be free from all blame , but from any su●spition . for which , consult his proclamation of the fifth of march , before the book of common-prayer . and herewith he declared himself so highly pleased , that in the conference at hampton-court , he entred into a gratulation to almighty god , for bringing him into the promised land , ( so he pleased to call it ) where religion was purely profest , the government ecclesiastical approved by manifold blessings from god himself , as well in the encrease of the gospel , as in a glorious and happy peace ; and where he had the happiness to sit amongst grave and learned men , and not to be a king ( as elsewhere he had been ) without state , without honour , without order , as before was said . and this being said , we shall proceed unto the rest of our story , casting into the following book , all the successes of the puritans , or presbyterians , in his own dominions , during the whole time of his peaceful government ; and so much also of their fortunes in france and belgium , as shall be necessary to the knowledg of their future actings . aerivs redivivvs : or , the history of the presbyterians lib . xi . containing their successes whether good or bad , in england , scotland , ireland , and the isle of jersey , from the year , to the year ; with somewhat touching their affairs , as well in france and sweden , as the belgick provinces . . the puritans and presbyterians in both kingdoms , were brought so low , when king iames first obtained the crown of england , that they might have been supprest for ever , without any great danger , if either that king had held the rains with a constant hand , or been more fortunate in the choice of his ministers , after the old councellors were worn out , than in fine he proved . but having been kept to such hard meats when he lived in scotland , he was so taken with the delicacies of the english court , that he abandoned the severities and cares of government , to enjoy the pleasures of a crown . which being perceived by such as were most near unto him , it was not long before the secret was discovered to the rest of the people ; who thereupon resolved to husband all occasions which the times should give them , to their best advantage . but none conceived more hopes of him , than some puritan zealots ; who either presuming on his education in the kirk of scotland , or venturing on the easiness of his disposition , began to intermit the use of the common-prayer , to lay aside the surplice , and neglect the ceremonies ; and more than so , to hold some classical and synodical meetings , as if the laws themselves had dyed , when the queen expired . but these disorders he repressed by his proclamation , wherein he commanded all his subjects , of what sort soever , not to innovate any thing either in doctrine or discipline , till he upon mature deliberation should take order in it . . but some more wary than the rest , refused to joyn themselves to such forward brethren , whose actions were interpreted to savour stronger of sedition , than they did of zeal . and by these men it was thought better to address themselves by a petition to his sacred majesty , which was to be presented to him in the name of certain ministers of the church of england , desiring reformation of sundry ceremonies and abuses : given out to be subscribed by a thousand hands , and therefore called the millenary petition ; though there wanted some hundreds of that number to make up the sum . in which petition deprecating first the imputation of schism and faction , they rank their whole complaints under these four heads ; that is to say , the service of the church , church-ministers , the livings and maintenance of the church , and the discipline of it . in reference to the first , the publick service of the church , it was desired , that the cross in baptism , interrogatories ministred to infants , and confirmations , ( as superfluous ) might be taken away . that baptism might not be administred by women . that the cap and surplice might not be urged . that examination might go before the communion ; and , that it be not administred without a sermon . that the terms of priest , and absolution , with the ring in marriage , and some others , might be corrected . that the length of service might be abridged . church-songs and musick , moderated . and , that the lord's day be not prophaned , nor holy-days so strictly urged . that there might be an uniformity of doctrine prescribed . that no popish opinion be any more taught or defended . that ministers might not be charged to teach their people to bow at the name of iesus . and , that the canonical scriptures be only read in the church . . in reference to church-ministers , it was propounded , that none hereafter be admitted into the ministry , but able and sufficient men ; and those to preach diligently , especially upon the lord's day : but such as be already entred , and cannot preach , may either be removed , and some charitable course taken with them for their relief ; or else to be forced , according to the value of their livings , to maintain preachers . that non-residency be not permitted . that k. edward's statute for the lawfulness of ministers marriage , might be revived . that ministers might not be urged to subscribe ( but according to the law ) the articles of religion , and the king's supremacy . it was desired also , in relation to the church's maintenance , that bishops might leave their commendams , some holding prebends , some parsonages , some vicaridges , with their bishopricks . that double-beneficed men might not be suffered to hold some two , some three benefices , and as many dignities . that impropriations annexed to bishopricks and colledges , be demised only to the preachers incumbents for the old rent . that the impropriations of lay-men's fee , may be charged with a sixth or seventh part of the worth , to the maintenance of a preaching-minister . and finally , in reference to the execution of the church's discipline , it was humbly craved , that the discipline and excommunication , might be administred according to christ's own institution ; or at the least , that enormities might be redressed : as namely , that excommunication might not come forth under the name of lay-persons , chancellors , officials , &c. that men be not excommunicated for trifles , and twelve-penny matters . that none be excommunicated without consent of his pastors . that the officers be not suffered to extort unreasonable fees. that none having jurisdiction , or a register's place , put the same to farm. that divers popish canons as for restraint of marriage at certain times , be reversed . that the length of suits in ecclesiastical courts , ( which hung sometimes two , three , four , five , six , seven years ) may be restrained . that the oath ex officio , whereby men are forced to accuse themselves , be more sparingly used . that licenses for marriages , without being asked , may be more sparingly granted . . and here it is to be observed , that though there was not one word in this petition either against episcopal government , or set-forms of prayer , yet the design thereof was against them both . for if so many of the branches had been lopped at once , the body of the tree must needs have rotted and consumed in a short time after . the two universities , on the contrary , were no less zealous for keeping up the discipline and liturgy of the church , then by law established . and to that end it was proposed , and passed at cambridg , on the ninth of iune , that whosoever should oppose by word or writing , either the doctrine or the discipline of the church of england , or any part thereof whatsoever , within the verge and limits of the same university ( otherwise than in the way of disputation ) he should be actually suspended from all degrees already taken , and utterly disabled for taking any in the time to come . they resolved also to return an answer to the said petition ; but understanding that the university of oxon was in hand therewith , and had made a good progress in the same , they laid by that purpose , congratulating with their sister-university for her forwardness in it , as appears plainly by their letter of the th of october . all this was known unto the king , but he resolved to answer them in another way ; and to that end designed a conference between the parties : a conference much desired by those of the puritan faction in queen elizabeth's time , who could not be induced to grant it ; knowing full well , how much it tended to the ruin of all publick government , that matters once established in due form of law , should be made subject to disputes . but k. iames , either out of a desire of his own satisfaction , or to shew his great abilities in judgment , oratory , and discourse , resolved upon it , and accordingly gave order for it . to which end , certain delegates of each party were appointed to attend upon him at his royal palace of hampton-court , on the th of ianuary then next following , there to debate the heads of the said petition , and to abide his majesty's pleasure and determination . at what time there attended on behalf of the church , the lord arch-bishop of canterbury , the lord bishop of london , the bishops of durham , winchester , worcester , st. davids , chichester , carlisle , and peterborough . the dean of the chappel , westminster , christ-church , pauls , worcester , salisbury , chester , and windsor : together with dr. king , arch-deacon of nottingham , and dr. feild , who afterwards was dean of glocester . apparelled all of them in their robes and habits , peculiar to their several orders . . there appeared also in the behalf of the millenaries , dr. iohn reynolds , and dr. thomas spark , of oxford ; mr. chatterton , and mr. knewstubs , of cambridg : apparelld neither in priest's gowns , or canonical coats ; but in such gowns as were then commonly worn ( in reference to the form and fashion of them ) by the turkey merchants ; as if they had subscribed to the opinion of old t. c. that we ought rather to conform in all outward ceremonies to the turks , than the papists . great hopes they gave themselves for setling the calvinian doctrines in the church of england , and altering so much in the polity and forms of worship , as might bring it nearer by some steps to the church of geneva . in reference to the first , it was much prest by dr. reynolds , in the name of the rest , that the nine articles of lambeth ( which he entituled by the name of orthodoxal assertions ) might be received amongst the articles of the church . but this request , ( upon a true account of the state of that business ) was by that prudent king rejected , with as great a constancy as formerly the articles themselves had been suppressed under queen elizabeth . it was moved also , that these words , [ neither totally nor finally ] might be inserted in the sixteenth article of the publick confession , to the intent that the article so explained , might speak in favour of the zuinglian or calvinian doctrine , concerning the impossibility of falling from the state of grace , and justification . which proposition gave a just occasion to bishop bancroft to speak his sense of the calvinian doctrine of predestination , which he called in plain terms , a desperate doctrine . upon whose interposings in that particular , and a short declaration made by the dean of st. pauls , touching some heats which had been raised in cambridg , in pursuit thereof , this second motion proved as fruitless as the first had done . . nor sped they better in relation to the forms of worship , than they had done in reference unto points of doctrine : some pains they took in crying down the surplice and the cross in baptism , the ring in marriage , and the interrogatories proposed to infants . and somewhat also was observed touching some errors in the old translation of the english psalter , as also in the gospels and epistles , as they stood in the liturgy : but their objections were so stale , and so often answered , that the bishops and conformable party went away with an easie victory ; not only the king's majesty , but the lords of his council , being abundantly well satisfied in such former scruples as had been raised against the church and the orders of it . the sum and substance of which conference , collected by the hand of dr. barlow , then dean of chester , can hardly be abbreviated to a lesser compass , without great injury to the king and the conferrees . let it suffice , that this great mountain which had raised so much expectation , was delivered only of a mouse : the millenary plaintifs have gained nothing by their fruitless travel , but the expounding of the word absolution , by remission of sins ; the qualifying of the rubrick about private baptism ; the adding of some thanksgivings at the end of the letany , and of some questions and answers in the close of the catechism . but on the other side , the brethren lost so much in their reputation , that the king was very well satisfied in the weakness of their objections , and the injustice of their cavils ; insomuch , that turning his head towards some of the lords , if this be all ( quoth he ) which they have to say , i will either make them conform themselves , or hurry them out of the land , or do somewhat which is worse , p. . which notwithstanding they gave out , that all was theirs ; and that they had obtained an absolute victory : but more particularly , that the king gratified dr. reynolds in every thing which he proposed ; and that dr. reynolds obtained and prevailed in every thing they did desire . that if any man report the contrary , he doth lye ; and , that they could give him the lye from dr. reynolds his mouth : that these things now obtained by the reformers , were but the beginning of reformation ; the greater matters being yet to come . that my lord of winton stood mute , and said little or nothing . that my lord of london called dr. reynolds , schismatick ; ( he thanks him for it ) but otherwise said little to the purpose . that the king's majesty used the bishops with very hard words ; but embraced dr. reynolds , and used most kind speeches to him . that my lord of canterbury , and my lord of london , falling on their knees , besought his majesty to take their cause into his own hands , and to make some good end of it , such as might stand with their credit . . all this , and more , they scattered up and down in their scurrilous papers , to keep up the spirits of their party ; two of which , coming to the hands of dr. barlow , before-mentioned , he caused them to be published at the end of the conference : the truth and honesty of whose collections , having been universally approved above fifty years , hath been impugned of late by some sorry scriblers of the puritan faction ; and a report raised of some retractation which he is fabled to have made at the time of his death , of the great wrong which he had done to dr. reynolds , and the rest of the millenaries . the silliness of which fiction hath been elsewhere canvased , and therefore not to be repeated in this time and place . but for the clearing of that reverend person from so soul a calumny , we shall not make use of any other argument , than the words of k. iames , who tells us in his proclamation of the fifth of march , that he could not conceal , that the success of that conferrence was such as hapneth to many other things , which moving great expectations before they be entred into , in their issue produce small effects : that he found mighty and vehement informations supported with so weak and slender proofs , as it appeared unto him and his council , that there was no cause why any change should be in that which was most impugned , namely , the book of common-prayer , containing the publick service of god here established ; nor in the doctrine , which appeared to be sincere ; nor in the forms and rites , which were justified out of the practise of the primitive churrh : and finally , that though with the consent of the bishops and other learned men then and there assembled , some passages therein were rather explained than altered ; yet , that the same might very well have been born amongst such men who would have made a reasonable construction of them . which i conceive to be sufficient for the vindication of that learned prelate , for clearing him from doing any injury to dr. reynolds , in the repeating of his words , as is suggested by some puritan scriblers of these present times . . but to proceed , this conference was followed with the proclamation of the fifth of march ; in which his majesty having first declared the occasion and success thereof , in the words formerly laid down , proceeds to signifie the present course which he had taken for causing the book of common-prayer to be so explained ; and being so explained , to be forthwith printed ; not doubting but that all his subjects , both ministers and others , would receive the same with due reverence , and conform themselves to it . which notwithstanding he conceived it necessary to make known his authorizing of the same by his proclamation , and by that proclamation to require and enjoyn all men , as well ecclesiastical as temporal , to conform themselves thereunto , as to the only publick form of serving god , established and allowed in this realm . which said , he lays a strict command on all arch-bishops , and bishops , and all other publick ministers , as well ecclesiastical as civil , for causing the same to be observed , and punishing all offenders to the contrary , according to the laws of the realm made in that behalf . finally , he admonisheth all his subjects of what sort soever , not to expect hereafter any alteration in the publick form of god's service , from that which he had then established . and this he signified ( as afterward it followeth in the said proclamation ) because that he neither would give way to any to presume , that his judgment having determined in a matter of such weight , should be swayed to any alteration by the frivolous suggestions of any leight head ; nor could be ignorant of the inconveniencies that do arise in government , by admitting innovation in things once setled by mature deliberation ; and how necessary it was to use constancy in the publick determinations of all states : for that ( saith he ) such is the unquietness and unsteadfastness of some dispositions , affecting every year new forms of things , as if they should be followed in their unconstancy , would make all actions of state ridiculous and contemptible ; whereas the steadfast maintaining of things by good advice established , is the preservative and weal of all publick governments . . the main concernments of the church being thus secured , his majesty proceeds to his first parliament ; accompanied , as the custom is , with a convocation ; which took beginning on the twentieth day of march then next ensuing . in the parliament there passed some acts which concerned the church ; as namely , one for making void all grants and leases which should be made of any of the lands of arch-bishops and bishops , to the king's majesty , or any of his heirs and successors , for more than one and twenty years , or three lives . which act was seasonably procured by bishop bancroft , to prevent the begging of the scots , who otherwise would have picked the church to the very bone . there also past an act for the repealing of a statute in the reign of queen mary , by means whereof the statute of king edward the sixth , touching the lawfulness of ministers marriages , were revived again , as in the millenary petition was before desired . and either by the practise of some puritan zealots , who had their agents in all corners , or by the carelesness and connivence of his majesty's council , learned in the laws of this realm , who should have had an eye upon them , that statute of k. edward was revived also , by which it was enacted , that all processes , citations , judgments , &c. in any of the ecclesiastical courts , should be issued in the king's name , and under the king's seal of arms ; which afterwards gave some colour to the puritan faction , for creating trouble to the bishops in their jurisdiction . the convocation was more active ; some days before the sitting whereof , the most reverend arch-bishop whitgift departs this life , and leaves it to the managing of dr. richard bancroft , bishop of london , as the president of it . by whose great industry , and indefatigable pains , a body of canons was collected , to the number of one hundred forty one , out of the articles , injunctions , and synodical acts , during the reigns of queen elizabeth , and k. edward the sixth . which being methodically digested , approved of in the convocation , and ratified by his majesty's letters patents in due form of law , were stoutly put in execution by the said dr. bancroft , translated to the see of canterbury in the month of december , anno . . and to say truth , it did concern him to be resolute in that prosecution , considering how strict a bond was made by many of the brethren , when they agreed unto the drawing of the former petition ; by which they bound themselves not only to seek redress of those particulars which are comprehended in the same ; but that the state of the church might be reformed in all things needful , according to the rule of god's holy word , and agreeable to the example of other reformed churches , which had restored both their doctrine and discipline , as it was delivered by our saviour christ and his holy apostles . and how far that might reach , none knew better than he ; who in his note of dangerous positions and proceedings , and his survey of the pretended holy discipline , had founded the depth of their designs , and found that nothing could ensue upon their positions , but a most unavoidable ruin to the church and state. he had observed with what a peevish malice they had libelled against arch-bishop whitgift , ( a prelate of a meek and moderate spirit ) after his decease ; and could not but expect a worse dealing from them ; which he after found , by how much he had handled them more coarsly than his predecessor . for , though the lords had showed their zeal unto the memory of that famous prelate , by the severe punishment of pickering who made the libel ; yet well he knew , that the terror of that punishment would be quickly over , if a hard hand were not also kept upon all the rest : and for keeping a hard hand upon all the rest , he was encouraged by the words of k. iames at the end of the conference , when he affirmed , that he would either make the puritans conform themselves , or else would hurry them out of the land , or do that which was worse . upon which grounds he sets himself upon the work , requires a strict conformity to the rules of the church , according to the laws and canons in that behalf ; and without sparing non-conformists , or half-conformists , at last reduced them to that point , that they must either leave their churches , or obey the church . the aultar of damascus tells us , if we may believe him , that no fewer than three hundred preaching-ministers , were either silenced or deprived upon that account . but the authors of that book , whosoever they were , who use sometimes to strain at gnats , and swallow a camel ; at other times can make a mountain of a mole-hill , if it stand in their way : for it appears upon the rolls brought in by bishop bancroft before his death , that there had been but forty nine deprived upon all occasions ; which in a realm containing nine thousand parishes , could be no great matter . but so it was , that by the punishment of some few of the principals , he struck such a general terror into all the rest , that inconformity grew out of fashion in a lesse time than could be easily imagined . . hereupon followed a great alteration in the face of religion ; more churches beautified and repaired in this short time of his government , than had been in many years before : the liturgy more solemnly officiated by the priests , and more religiously attended by the common people ; the fasts and festivals more punctually observed by both , than of later times . coaps brought again in●to the service of the church , the surplice generally worn without doubt or haesitancy ; and all things in a manner are reduced to the same estate in which they had been first setled under queen elizabeth : which , though it much redounded to the honour of the church of england ; yet gave it no small trouble to some sticklers for the puritan faction , exprest in many scandalous libels , and seditious railings ; in which this reverend prelate suffered both alive and dead . some who had formerly subscribed , but not without some secret evasion , or mental reservation which they kept to themselves , are now required to testifie their conformity by a new subscription , in which it was to be declared , that they did willingly & ex animo subscribe to the three articles , ( formerly tendred to the clergy under arch-bishop whitgift , but now incorporated into the thirty six canons ) and to all things in the same contained . which leaving them no starting-hole either for practising those rites and ceremonies which they did not approve , or for approving that which they meant not to practise , as they had done formerly ; occasioned many of them to forsake their benefices , rather than to subscribe according to the true intention of the church in the said three articles : amongst which , none more eminent than dr. iohn burges , beneficed at that time in lincoln diocess , who for some passages in a sermon preached before the king , on the th of iune , , was committed prisoner : and being then required by the bishop of london to subscribe those articles , he absolutely made refusal of it ; and presently thereupon resigned his benefice ; the reasons whereof , he gives in a long letter to dr. william chatterton , then bishop of lincoln . he applied himself also , both by letter and petition , to his sacred majesty , clearing himself from all intention of preaching any thing in that sermon which might give any just offence ; and humbly praying for a restitution , not to his church , but only to his majesty's favour . which gained so far upon the king , that he admitted him not long after to a personal conference , recovered him unto his station in the church , from which he was fallen : and finally , occasioned his preferring to the rectory of colshill , in the county of warwick . after which , he became a profest champion of the government and liturgy of the church of england ; both which he justified against all the cavils of the non-conformists , as appears by a learned book of his , entituled , an answer rejoyned to the applauded pamphlet , &c. published in the year . . but the gaining of this man did not still the rest : for presently on the neck of this , comes out a factious pamphlet , published by the lincoln-shire-ministers , which they call the abridgment ; containing the sum and substance of all those objections which either then were , or formerly had been made against the church , in reference to doctrine , government , or forms of worship : concerning which , it is observed by the said dr. burges , that he found the state of the questions to be very much altered in the same ; that cartwright , and the rest , in the times fore-going , though they had sharpned both their wits and pens against the ceremonies , opposed them as inconvenient only , but not unlawful : that therefore they endeavoured to perswade the ministers rather to conform themselves , than to leave their flocks ; the people , rather to receive the communion kneeling , than not to receive the same at all : but , that the authors of that book , and some other pamphlets , pronounced them to be simply unlawful , neither to be imposed nor used ; some of them thinking it a great part of godliness to cast off the surplice , and commanded their children so to do . this made the bishops far more earnest to reduce them to a present conformity , than otherwise they might have been , though by so doing they encreased those discontentments , the seeds whereof were sown at the end of the conference . all this the papists well observed , and rejoyced at it , intending in the carrying on of the gun-powder treason , to lay the guilt thereof on the puritans only . but the king and his council mined with them , and undermined them , and by so doing blew them up in their own invention ; the traytors being discovered , condemned , and executed , as they most justly had deserved . but this design which was intended for a ruin of the puritan faction , proved in conclusion very advantagious to their ends and purposes : for , the king being throughly terrified with the apprehension of so great a danger , turned all his thoughts upon the papists , and was content to let the puritans take breath , and regain some strength , that they might serve him for a counterpoise against the other : as afterwards he gave some countenance to the popish party , when he perceived the opposite faction to be grown too head-strong . nor were the puritans wanting to themselves upon this occasion , but entertained the court and countrey with continual fears of some new dangers from the papists ; and by appearance of much zeal for the true religion , and no less care for the preserving of their common liberty against the encroachments of the court , came by degrees to make a party in the house of commons . and hereunto k. iames unwittingly contributed his assistance also ; who being intent upon uniting the two kingdoms by act of parliament , suffered the commons to expatiate in rhetorical speeches , to call in question the extent of his royal prerogative , to embrue many church-concernments , and to dispute the power of the high-commission : by means whereof they came at last to such an height , that the king was able in the end to do nothing in parliament , but as he courted and applyed himself to this popular faction . . worse fared it with the brethren of the separation , who had retired themselves unto amsterdam in the former reign , than with their first founders and fore-fathers in the church of england : for having broken in sunder the bond of peace , they found no possibility of preserving the spirit of unity ; one separation growing continually on the neck of another , till they were crumbled into nothing . the brethren of the first separation had found fault with the church of england for reading prayers and homilies as they lay in the book , and not admitting the presbytery to take place amongst them . but the brethren of the second separation take as much distaste against retaining all set-forms of hymns and psalms , committing their conceptions , both in praying and prophesying , to the help of memory ; and did as much abominate presbytery , as the other liked it : for first , they pre-suppose for granted , as they safely might , that there be three kinds of spiritual worship , praying , prophesying , and singing of psalms ; and then subjoyn this maxim , in which all agreed , that is to say , that there is the same reason of helps in all the parts of spiritual worship , as is to be admitted in any one , during the performing of that worship . upon which ground they charge it home on their fellow-separatists , that , as in prayer , the book is to be laid aside , by the confession of the ancient brethren of the separation , so must it also be in prophesying , and singing of psalms : and therefore , whether we pray , or sing , or prophesie , it is not to be from the book , but out of the heart . for prophesying , next , they tell us , that the spirit is quenched two manner of ways , by memory , as well as reading . and to make known how little use there is of memory in the act of prophesying or preaching , they tell us , that the citing of chapter and verse ( as not being used by christ and his apostles in their sermons or writings ) , is a mark of antichrist . and as for psalms , which make the third part of spiritual worship , they propose these queries : . whether in a psalm a man must be tyed to meeter , rythme , and tune ? and , whether voluntary be not as necessary in tune and words , as well as matter ? and , . whether meeter , rythme , and tune , be not quenching the spirit ? . according to which resolution of the new separation , every man , when the congregation shall be met together , may first conceive his own matter in the act of praising ; deliver it in prose or meeter , as he lists himself ; and in the same instant chant out in what tune soever , that which comes first into his own head : which would be such a horrible confusion of tongues and voices , that hardly any howling or gnashing of teeth , can be like unto it . and yet it follows so directly on the former principles , that if we banish all set-forms of common-prayer , ( which is but only one part of god's publick worship ) from the use of the church , we cannot but in justice and in reason both , banish all studied and premeditated sermons , from the house of god , and utterly cast out all king david's psalms , ( whether in prose or meeter , that comes all to one ) and all divine hymns also into the bargain . finally , as to forms of government , they declared thus , ( or to this purpose , at the least , if my memory fail not ) that as they which live under the tyranny of the pope and cardinals , worship the very beast it self ; and they which live under the government of arch-bishops and bishops , do worship the image of the beast ; so they which willingly obey the reformed presbytery of pastors , elders , and deacons , worship the shadow of that image . to such ridiculous follies are men commonly brought , when once presuming on some new light to direct their actions , they suffer themselves to be mis-guided by the ignis fatuus of their own inventions . and in this posture stood the brethren of the separation , anno , when smith first published his book of the present differences between the churches of the separation , as he honestly calls them . but afterwards there grew another great dispute between ainsworth and broughton , whether the colour of aaron's linnen ephod were of blew , or a sea-water green : which did not only trouble all the dyers in amsterdam , but drew their several followers into sides and factions , and made good sport to all the world , but themselves alone . by reason of which divisions and sub-divisions , they fell at last into so many fractions , that one of them in the end became a church of himself , and having none to joyn in opinion with him , baptized himself , and thereby got the name of a se-baptist ; which never any sectary or heretick had obtained before . . it fell not out much otherwise in the belgick provinces , with those of the calvinian judgment , who then began to find some diminution of that power and credit wherewith they carried all before them in the times preceding . iunius , a very moderate and learned man , and one of the professors for divinity in the schools of leyden , departed out of this life in the same year also ; into whose place the overseers , or curators , as they call them , of that university , made choice of iacob van harmine , a man of equal learning , and no less piety . he had for fifteen years before , been pastor ( as they love to phrase it ) to the great church of amsterdam , the chief city of holland ; during which time he published his discourse against the doctrine of predestination , as laid down by perkins , who at that time had printed his armilla aurea , and therein justified all the rigours of the supra-lapsarians . encouraged with his good success in this adventure , he undertakes a conference on the same argument , with the learned iunius , one of the sub-lapsarian judgment ; the sum whereof being spread abroad in several papers , was afterward set forth by the name of amica collatio . by means whereof , as he attained a great esteem with all moderate men , so he exceedingly exasperated most of the calvinian ministers , who thereupon opposed his coming to leyden with their utmost power , accusing him of heterodoxies and unsound opinions , to the council of holland . but the curators being constant in their resolutions , and harmin having purged himself from all crimes objected , before his judges at the hague ; he is dispatched for leyden , admitted by the university , and confirmed by the estate : towards which , the testimonial-letters sent from amsterdam , did not help a little ; in which he stands commended for a man of an * unblamable life , sound doctrine , and fair behaviour ; as by their letters may appear , exemplified in an oration which was made at his funeral . . by which attractives he prevailed as much amongst the students of leyden , as he had done amongst the merchants at amsterdam . for during the short time of his sitting in the chair of leyden , he drew unto him a great part of that university ; who by the piety of the man , his powerful arguments , his extream diligence in that place , and the clear light of reason which appeared in all his discourses , became so wedded at the last unto his opinions , that no time or trouble could divorce them from harmin : dying in the year , the heats betwixt his scholars , and those of a contrary perswasion , were rather encreased than abated ; the more encreased for want of such prudent moderators as had before preserved the churches from a publick rupture . the breach between them growing wider and wider , each side thought fit to seek the countenance of the state ; and they did accordingly . for in the year , the followers of arminius address their remonstrance ( containing the antiquity of their doctrines , and the substance of them ) to the states of holland , which was encountred presently by a contra-remonstrance , exhibited by those of calvin's party : from hence the name of remonstrants , and contra-remonstrants , so frequent in their books and writings . which though it brought some trouble for the present on the churches of holland , conduced much more to the advantage of the church of england , whose doctrine in those points had been so over-born , if not quite suppressed , by those of the calvinian party , that it was almost reckoned for a heresie to be sound and orthodox , according to the tenour of the book of articles , and other publick monuments of the religion here by law established . for being awakened by the noise of the belgick troubles , most men began to look about them , to search more narrowly into the doctrines of the church , and by degrees to propagate , maintain , and teach them against all opposers , as shall appear more largely and particularly in another place . . at the same time more troubles were projected in the realm of sweden ; prince sigismund , the eldest son of iohn , and the grand-child of gustavus ericus , the first king of that family , was in his father's life-time chosen king of poland , in reference to his mother , the lady catherine , sister to sigismvnd the second . but either being better pleased with the court of poland , or not permitted by that people to go out of the kingdom , he left the government of sweden to his unkle charles ; a prince of no small courage , but of more ambition . at first he governed all affairs as lord deputy only , but practised by degrees the exercise of a greater power than was belonging to a vice-roy . finding the lutherans not so favourable unto his designs , as he conceived that he had merited by his favours to them , he raised up a calvinian party within the realm , according to whose principles he began first to withdraw his obedience from his natural prince , and after to assume the government to himself . but first , he suffers all affairs to fall into great disorders , the realm to be invaded by the muscovites on the one side , by the danes on the other , that so the people might be cast on some necessity of putting themselves absolutely under his protection . in which distractions he is earnestly solicited by all sorts of people , except only those of his own party , to accept the crown ; which he consents to at the last , as if forced unto it by the necessities of his countrey . but he so play'd his game withall , that he would neither take the same , nor protect the subjects , till a law was made for entailing the crown for ever unto his posterity , whether male or female , as an hereditary kingdom . in all which plots and purposes , he thrived so luckily , ( if to usurp another prince's realm may be called good luck ) that after a long warr , and some bloody victories , he forced his nephew to desist from all further enterprises , and was crowned king at stockholm , in the year , but as he got this kingdom by no better title than of force and fraud ; so by the same , the daughter of his son gustavus adolphus , was divested of it , partly compelled , and partly cheated out of her estate . so soon expired the race of this great politician , that many thousands of that people who saw the first beginning of it , lived to see the end . . such fortune also had the french calvinians in their glorious projects , though afterwards it turned to their destruction . for in the year , they held a general synod at gappe in daulphine , anciently the chief city of the apencenses , and at this time a bishop's-see . nothing more memorable in this synod ( as to points of doctrine ) than , that it was determined for an article of their faith , that the pope was antichrist . but far more memorable was it for their usurpations on the civil power . for at this meeting they gave audience to the ambassadors of some forreign states , as if they had been a common-wealth distinct from the realm of france . more than which , they audaciously importuned the king ( of whose affection to them they presumed too far ) by their several agents , for liberty of going wheresoever they listed , or sending whomsoever they pleased , to the councils and assemblies of all neighbouring-estates and nations which profest the same religion with them . this , though it had not been the first , was looked on as their greatest encroachment on the royal authority , which in conclusion proved the ruin of their cause and party . for what else could this aim at , ( as was well observed by the king then reigning ) but to make themselves a state distinct and independent , to raise up a new commonwealth in the midst of a kingdom , and to make the schism as great in civil , as in sacred matters : which wrought so far upoa the councils of his next successor , who had not been trained up amongst them as his father was , that he resolved to call them to a sober reckoning on the next occasion , and to deprive them all at once of those powers and priviledges which they so wantonly abused unto his disturbance . of which we shall speak more hereafter in its proper place . in the mean time let us cross over into scotland , where all assairs moved retrograde , and seemed to threaten a relapse to their old confusions . a general assembly had been intimated to be held at aberdeen , in the month of iuly , anno : which by reason that the king was wholly taken up with effecting the union , was adjourned to the same month , in the year next following . in the mean season , some of the more factious ministers , hoping to raise no small advantage to themselves and their party , by the absence of so many persons of most power and credit , began to entertain new counsels for the unravelling of that web which the king had lately wrought with such care and cunning . the king hears of it , and gives order to suspend the meeting till his further pleasure were declared . wherein he was so far obeyed by the major part , that of the fifty presbyteries , into which the whole kingdom was divided , anno , nine only sent commissioners to attend at aberdeen . when the day came , the meeting was so thin and slender , that there appeared not above one and twenty , when they were at the fullest . but they were such as were resolved to stand stoutly to it , each man conceiving himself able , in the cause of god , to make resistance to an army . the laird of lowreston commands them in the king's name to return to their houses , to discontinue that unlawful assembly , and not to meet on any publick occasion which concerned the church , but by his majesty's appointment . they answer , that they were assembled at that time and place , according to the word of god , and the laws of the land ; and , that they would not betray the liberties of the kirk of scotland , by obeying such unlawful prohibitions . which said , and having desired him to withdraw a while , they made choice of one forbes for their moderator , and so adjourned themselves to september following . lowreston thereupon denounced them rebels ; and fearing that some new affront might be put upon him , and consequently on the king , in whose name he acted , he seeks for remedy and prevention , to the lords of the council : forbes and welch , the two chief sticklers in the cause , are by them convented ; and not abating any thing of their former obstinacy , are both sent prisoners unto blackness : a day is given for the appearance of the rest , which was the third day of october ; at what time thirteen of the number made acknowledgment of their offence , and humbly supplicated , that their lordships would endeavour to procure their pardon : the rest remaining in their disobedience , are by the lords disposed of into several prisons . . but these proceedings did so little edifie with that stubborn faction , that the lords of the council were condemned for their just severity , and all their actings made to aim at no other end , but by degrees to introduce the rights and ceremonies of the church of england . the king endeavours by a declaration to undeceive his good people , and reclaim these obstinate persons from the ways of ruin ; and intimates withall , that a new assembly should be held at dundee in the iuly following . but this prevails as little as the former course . which puts the business on so far , that either the king must be conformable to their present humour , or they submit themselves to the king 's just power . the lords resolve upon the last , command them to appear at the council-table , to receive their sentence , and nominated the th of october for the day of doom . accordingly they came , but they came prepared , having subscribed a publick instrument under all their hands , by which they absolutely decline the judgment of the king and council , as altogether incompetent , and put themselves upon the tryal of the next assembly , as their lawful judg. before they were convented only for their disobedience ; but by this declinator , they have made themselves traytors . the king is certified of all this ; and being resolved upon the maintenance of his own authority , gave order , that the law should pass upon them , according to the statute made in parliament , anno . hereupon forbes , welch , duncam , sharp , davie , straghan , are removed from blackness , arraigned at an assize held in linlithgoe , found guilty by the jury , and condemned to death ; but all of them returned to their several prisons , till the king's pleasure should be known for their execution . the melvins , and some other of the principal zealots , caused prayers and supplications to be made in behalf of the traytors though they had generally refused to perform that office when the king's mother was upon the point of losing her life , upon a more unwarrantable sentence of condemnation . this brought forth first a proclamation , inhibiting all ministers to recommend the condemned persons unto god in their prayers or sermons ; and afterwards , a letter to some chiefs amongst them ▪ for waiting on his majesty at the court in england , where they should be admitted to a publick conference , and have the king to be their judg. . upon this summons there appear in behalf of the church , the arch-bishops of st. andrews and glasgow , the bishops of orkney and galloway ; together with nicolson , the designed bishop of dunkeeden : and for the kirk , the two melvins , colt , carmichall , scot , balfour , and watson . the place appointed for the conference , was hampton-court , at which they all attended on septemb. . but the kirk-party came resolved neither to satisfie the king , nor be satisfied by him , though he endeavoured all fit ways for their information . to which end he appointed four eminent and learned prelates to preach before them in their turns : the first of which , was dr. barlow , then bishop of rochester , who learnedly asserted the episcopal power , out of those words to the elders at ephesus , recorded acts . v. . the second was dr. buckeridg , then master of st. iohn's colledg in oxon , and afterwards preferred to the see of rochester ; who no less learnedly evinced the king's supremacy in all concernments of the church ; selecting for his text , the words of same apostle , rom. . v. . next followed dr. andrews , then bishop of chichester ; who taking for his text those words of moses , viz. make thee two trumpets of silver , &c. numb . . v. . convincingly demonstrated out of all antiquity , that the calling of all general and national councils , had appertained unto the supreme christian magistrate . dr. king , then dean of christ-church , brings up the rear ; and taking for his text those words of the canticles , cap. . v. . disproved the calling of lay-elders , as men that had no power in governing the church of christ ; nor were so much as heard of in the primitive times . but neither the learned discourses of these four prelates , nor the arguments of the scottish bishops , nor the authority and elocution of the king , could gain at all on these deaf adders , who came resolved not to hear the voice of those charmers , charmed they never so wisely . thus have we seen them in their crimes , and now we are to look upon them in their several punishments . and first , the ministers which had been summoned into england , were there commanded to remain until further . the six which were condemned for treason , were sentenced by the king to perpetual banishment , and never to return to their native countrey upon pain of death . and as for those which had acknowledged their offence , and submitted to mercy , they were confined unto the isles , and out-parts of the kingdom , where they may possibly work some good , but could do no harm . after which , andrew melvin having made a seditious libel against the altar , and the furniture thereof , in his majesty's chappel , was brought into the starr-chamber by an ore tenus , where he behaved himself so malepertly toward all the lords , and more particularly towards the arch-bishop of canterbury , that he was sentenced to imprisonment in the tower of london , and there remained till he was begged by the duke of bouillon , and by him made professor of divinity in the school of sedan . . during the time that all men's eyes were fastned on the issue of this great dispute , the king thought fit to call a parliament in scotland , which he managed by sir george hume , his right trusty servant , not long before created earl of dunbar , and made lord treasurer of that kingdom . his chief work was to settle the authority of the king , and the calling of bishops , that they might mutually support each other in the government of the church and state●punc ; it was supposed , that no small opposition would be made against him by some puritan ministers , who repaired in great numbers to the town , as on their parts it was resolved on . but he applyed himself unto them with such art and prudence , that having taken off their edg , the acts passed easily enough with the lords and commons . by the first act , the king's prerogative was confirmed over all persons ▪ and in all causes whatsoever : which made him much more absolute in all affairs which had relation to the church , than he had been formerly . and by the next , entituled , an act for restitution of the estate of bishops ; the name of bishops was conferred upon such of the ministers , as by the king were nominated unto any of the bishop-sees , and thereby authorized to have place in parliament : a course was also taken by it , to repossess the bishops of the lands of their several churches , as well as their titles and degree : not that a plenary re-possession of their lands was then given unto them ; but , that by a repeal of the late act of annexation , the king was put into a capacity of restoring so much of the rents as remained in the crown , and otherwise providing for them out of his revenues . and , that the like distraction might not be made of their estates for the time to come , an act was passed for restraining such dilapidations as had impoverish'd all the bishopricks since the reformation . after which , and the dooming of the greater zealots to their several punishments , he indicts a general assembly at linlithgow , in december following : at which convened one hundred thirty six ministers , and about thirty three of the nobility and principal gentry . in this assembly it was offered in behalf of his majesty , that all presbyteries should have their constant moderators ; for whose encouragement his majesty would assign to each of them a yearly stipend , amounting to one hundred pounds , or two hundred marks in the scots account : that the bishops should be moderators of all presbyteries in the towns and cities where they made their residence ; as also , in provincial and diocesan synods : and that the bishops should assume upon themselves the charge of prosecuting papists , till they returned to their obedience to the king and the church . in the obtaining of which acts , there was no small difficulty ; but he obtained them at the last , though not without some limitations and restrictions super-added to them , under pretence of keeping the commissioners ( hereafter to be called bishops ) within their bounds . . the presbyterians , notwithstanding , were not willing to forgo their power ; but strugling , like half-dying men betwixt life and death , laid hold on all advantages which were offered to them , in opposition to the acts before agreed on . gladstanes , arch-bishop of st. andrews , taking upon him to preside as moderator in the synod of fife , being within his proper diocese and jurisdiction , was for a while opposed by some of the ministers , who would have gone to an election as at other times . the presbyteries also in some places , refused to admit the bishops for their moderators , according to the acts and constitutions of the said assembly . which though it put the church into some disorder , yet the bishops carried it at the last , the stoutest of the ministers su●mitting in the end unto that authority which they were not able to contend with . in which conjuncture the king gives order for a parliament to be held in iune ; in which he passed some severe laws against the papists , prohibiting the sending of their children to be educated beyond the seas , and giving order for the choice of pedagogues or tutors to instruct them there ; as also , against jesuits , and the sayers and hearers of mass. the cognizance of several causes which anciently belonged to the bishops courts , had of late times been setled in the sessions or colledg of justice : but by an act of this parliament , they are severed from it , and the episcopal jurisdiction restored as formerly ; the lords of the session being , in lieu thereof , rewarded with ten thousand pounds yearly , ( which must be understood according to the scottish account ) out of the customs of that kingdom . it was enacted also , that the king from thenceforth might appoint such habit as to him seemed best , to judges , magistrates , and church-men . which acts being past , patterns were sent from london , in a short time after , for the apparel of the lords of the session , the justice , and other inferior judges ; for the advocates , the lawyers , the commissairs , and all that lived by practise of the law ; with a command given to every one whom the statutes concerned , to provide themselves of the habits prescribed , within a certain space , under the pain of rebellion . but for the habit of the bishops , and other church-men , it was thought fit to respite the like appointment of them , till the new bishops had received their consecration ; to which now we hasten . . but by the way , we must take notice of such preparations as were made towards it in the next general assembly held at glasgow , anno , and managed by the earl of dunbar , as the former was : in which it was concluded , that the king should have the indiction of all general assemblies . that the bishops , or their deputies , should be perpetual moderators of the diocesan synods . that no excommunication , or absolution , should be pronounced without their approbation . that all presentations of benefices should be made by them ; and , that the deprivation or suspension of ministers , should belong to them . that every minister , at his admission to a benefice , should take the oath of supremacy , and canonical obedience : that the visitation of the diocese shall be performed by the bishop or his deputy only . and finally , that the bishop should be moderator of all conventions , for exercisings , or prophesyings , ( call them which you will ) which should be held within their bounds . all which conclusions were confirmed by act of parliament , in the year : in which the earl of dumferling , then being lord chancellor of that kingdom , sate as chief commissioner ; who in the same session , also , procured a repeal of all such former acts ( more patticularly , of that which passed in favour of the discipline , . ) as were supposed to be derogatory to the said conclusions . in the mean time , the king being advertised of all which had been done at glasgow , calls to the court by special letters under his sign-manual , mr. iohn spotswood , the designed arch-bishop of glasgow : mr. gawen hamilton , nominated to the see of galloway : and mr. andrew lamb , appointed to the church of brechin ; to the intent that being consecrated bishops in due form and order , they might at their return give consecration to the rest of their brethren . they had before been authorized to vote in parliament , commended by the king unto their several sees , made the perpetual moderators of presbyteries and diocesan synods : and finally , by the conclusions made at glasgow , they were restored to all considerable acts of their jurisdiction . the character was only wanting to compleat the work , which could not be imprinted but by consecration according to the rules and canons of the primitive times . . and that this character might be indelibly imprinted on them , his majesty issues a commission under the great seal of england , to the bishops of london , ely , wells , and rochester , whereby they were required to proceed to the consecration of the said three bishops , according to the rules of the english ordination ; which was by them performed with all due solemnity , in the chappel of the bishop of london's house , near the church of st. pauls , octob. , . but first , a scruple had been moved by the bishop of ely , concerning the capacity of the persons nominated , for receiving the episcopal consecration , in regard that none of them had formally been ordained priests : which scruple was removed by arch-bishop bancroft , alledging , that there was no such necessity of receiving the order of priesthood , but that episcopal consecrations might be given without it ; as might have been exemplified in the cases of ambrose and nectarius ; of which● the first was made arch-bishop of millain ; and the other , patriarch of constantinople , without receiving any intermediate orders , whether of priest , deacon , or any other ( if there were any other ) at that time in the church . and on the other side , the prelates of scotland also had their doubts and scruples , fearing lest by receiving consecration of the english bishops , they might be brought to an acknowledgment of that superiority which had been exercised and enjoyed by the primates of england , before the first breaking out of the civil warrs betwixt york and lancaster . against which fear , the king sufficiently provided , by excluding the two arch-bishops of canterbury and york ( who only could pretend to that superiority ) out of his commission ; which bancroft very cheerfully condescended to , though he had chiefly laid the plot , and brought on the work ; not caring who participated in the honour of it , as long as the churches of both kingdoms might receive the benefit . . this great work being thus past over , the king erects a court of high commission in the realm of scotland , for ordering all matters which concerned that church , and could not safely be redressed in the bishops courts . he also gave them some directions for the better exercise of their authority , by them to be communicated to the bishops , and some principal church-men , whom he appointed to be called to edenborough in the following february ; where they were generally well approved . but as all general rules have some exceptions ; so some exceptions were found out against these commissions , and the proceedings thereupon . not very pleasing to those great persons who then sate at the helm , and looked upon it as a diminution to their own authority , and could not brook that any of the clergy should be raised to so great a power ; much more displeasing to the principal sticklers in the cause of presbytery , who now beheld the downfall of their glorious throne , which they had erected for themselves in the name of christ. one thing perhaps might comfort them in the midst of their sorrows , that is to say , the death of the most reverend arch-bishop bancroft , who left this life upon the second of november , not living above thirteen days after the scottish bishops had received consecration . for which great blessing to the church , he had scarce time to render his just acknowledgments unto god and the king , when he is called on to prepare for his nunc dimittis . and having seen so great a work accomplished for the glory of god , the honour of his majesty , and the good of both kingdoms , beseecheth god to give him leave to depart in peace , that with his eyes he might behold that great salvation which was ordained to be a light unto the gentiles , and to be the glory of his people israel . . bancroft being dead , some bishops of the court held a consultation touching the fittest person to succeed him in that eminent dignity : the great abilities and most exemplary piety of dr. lancelot andrews , then bishop of ely , pointed him out to be the man , as one sufficiently able to discharge a trust of such main importance ; and rather looked on as a preferment to that see , than preferred unto it . him they commended to king iames , who had him in a high esteem for his parts and piety ; and setled all things , as they thought , in so good a posture , that some of them retired to their countrey-houses , and others slackned their attendance about the court. which opportunity being taken by the earl of dunbar , he puts in for abbot , who had attended him in some of his negotiations with the kirk of scotland . upon the merits of which service , he was preferred first to the see of litchfield , to which he received his episcopal consecration on the third of december , ; and within the compass of the year , was removed to london . but dunbar was resolved to advance him higher . and he put in so powerfully on his behalf , that at last he carried it to the great detriment of the church , as it after proved . for , as one very well observeth of him , he seemed to be better qualified with merit to attain the dignity , than with a spirit answerable to so great a function . which made him slack and negligent in the course of his government , and too indulgent to that party , which bancroft had kept under with such just severity . but take his character in the words of the said historian , and we shall find that he was a man too facil and yeelding in the exercise of that great office : that by his extraordinary remisness in not exacting strict conformity to the prescribed orders of the church in point of ceremony , he seemed to resolve those legal determinations to their first indifferency : and finally , that he brought in such a habi● of nonconformity , that the future reduction of those tender conscienced-men to a long discontinued obedience , was at the last interpreted for an innovation . . but to go forwards where we left , bancroft being dead , the english puritans began to put forth again , not pushing at the liturgy and episcopal government ( as in former times ) ; but in pursuance of the sabbatarian and calvinian rigors : which having been advanced in the year , as is there declared , and afterward laid aside till a fitter season , were now thought fit to be resumed as the most proper mediums for inferring the desired conclusion . in both which , they received some countenance from k. iames himself ; but more from the connivence ( if i may not call it , the encouragement ) of the new arch-bishop . in reference to the first , the king had published a proclamation in the first year of his reign , prohibiting some rude and disorderly pastimes , ( as namely , ball , baitings , bear-baitings , and common interludes ) from being followed on the sunday , because they drew away much people from god's publick service . and he had caused the morality of the lord's-day-sabbath , to be conf●●●ed amongst the rest of the irish articles , anno , of which more anon . which condescentions were so husbanded by the puritan faction , that by the raising of the sabbath , they depressed the festivals ; and with the festivals , all those ancient and annual fasts which had been kept upon the eves . and following close upon the doctrines of aerius , before remembred , they introduced , by little and little , a general neglect of the weekly fasts , the holy time of lent , and the embring-days ; reducing all the acts of humiliation , to solemn and occasional fasts , as amongst the scots ; and yet this was not all the mischief which ensued on their sabbath-doctrines . by which , and by the temper of the present government , they gave occasion to some preachers , and not a few publick ministers of justice , in their several countreys , to interdict all lawful sports upon that day . by means whereof , the people were perswaded by some priests and jesuits , especially in lancashire , and some others of the northern counties , that the reformed religion , was incompetible with that christian liberty which god and nature had indulged to the sons of men . and having brought them to that point , it was no hard matter to perswade them to fall off to popery , as a religion more agreeable to human society , and such as would permit them all such lawful pleasures as by the stoicism of the other had been interdicted . which brought the king to a necessity of publishing his declaration about lawful sports , dated at greenwich on the th day of may , anno . which as it put some water into the wine of the sabbatarians ; so shewed he , within few years after , how little he affected the calvinian rigors . . in reference to which last , some of the zealots in the cause had took encouragement from his declaration against vorstus , a divine of the netherlands , in which he had bestowed some unhandsome epethetes upon the followers of van harmine , in the belgick provinces . this seemed sufficient to expose all those of the same perswasions , unto scorn and hatred ; and on the other side , to animate all those who favoured calvinism , to act such things as drew upon them at the last the king 's high displeasure . calvin had published a blasphemous fancy touching christ's suffering of hell-torments in the time of his passion , even to the horrors of despair . which being touched upon by corbet , one of the students of christ-church , in a passion-sermon , , he was most sharply reprehended by the repetitioner , for so great a sauciness . dr. iohn houson , one of the canons of that church , who had most worthily discharged the office of vice-chancellor twelve years before , declared himself somewhat to the prejudice of the annotations which were made on the genevian bibles ; and for so doing , is condemned to a recantation much about that time ; though the said annotations had been censured for their partiality and seditiousness , by the tongue of k. iames . and finally , dr. william laud , being then president of st. iohn's colledg , had showed himself no friend to calvinism , in doctrine or discipline ; and must be therefore branded for a papist , in a publick sermon preached upon easter su●●ay , by dr. robert abbot , then vice-chancellor and doctor of the chair in that university : which passages so closely following upon one another , ocsioned ( as most conceived ) the publishing of some directions by his majesty , in the year next following : in which it was injoyned , among other things , that young students in divinity should be directed to study such books as were most agreeable in doctrine and discipline to the church of england ; and be excited to bestow their time in the fathers and councils ; school-men , histories , and controversies ; and not to insist too long upon compendiums and abbreviators , making them the grounds of those sacred studies . which as it was the first great blow which was given to calvinism , so was it followed not long after , by the king's instructions touching preaching and preachers . in which it was precisely cautioned amongst other things , that no preacher , of what title ▪ soever , under the degree of a bishop , or dean at the least , should from thenceforth presume to preach in any popular auditory , the deep points of predestination , election , reprobation , or of the vniversality , efficacity , resistibility , or irresistibility , of god's grace ; but should rather leave those theams to be handled by learned men ; as being fitter for schools and vniversities , than for simple auditories . which said instructions bearing date at windsor , on the th of august , , opened the way to the suppression of that heat and fierceness by which the calvinists had been acted in some years fore-going . . during which heats and agitations between the parties , a plot was set on foot to subvert the church , in the undoing of the clergy ; and there could be no readier way to undo the clergy , than to reduce them unto such a beggerly competency ( for by that name they love to call it ) as they had brought them to in all the rest of the calvinian or genevian churches . this the design of many hands , by whom all passages had been scored in cotton's library , which either did relate to the point of tythes , or the manner of payment . but the collections being brought together , and the work compleated , there appeared no other name before it , than that of selden , then of great credit in the world for his known abilities in the retired walks of learning . the history of tythes writ by such an author , could not but raise much expectation amongst some of the laity , who for a long time had gaped after the church's patrimony , and now conceived and hoped to swallow it down without any chewing . the author highly magnified , the book held unanswerable , and all the clergy looked on but as pigmies to that great goliah , who in his preface had reproached them with ignorance and laziness ; upbraided them with having nothing to keep up their credit , but beard , title , and habit ; and that their studies reached no further than the breviary , the postills , and the polyanthea . provoked wherewith , he was so galled by tillesly , so gagged by mountague , and stung by netles ; that he never came off in any of his undertakings , with more loss of credit . by which he found , that some of the ignorant and lazy clergy , were of as retired studies as himself ; and could not only match , but over-match him too , in his own philology . but the chief governours of the church went a shorter way , and not expecting till the book was answered by particular men , resolved to seek for reparation of the wrong , from the author himself , upon an information to be brought against him in the high commission . fearing the issue of the business , and understanding what displeasures were conceived against him by the king and the bishops , he made his personal appearance in the open court at lambeth , on the th day of ianuary , ; where in a full court he tendred his submission and acknowledgment , all of his own hand-writing , in these following words . my lords , i most humbly acknowledg my error which i have committed , in publishing the history of tythes ; and especially , in that i have at all , by shewing any interpretations of holy scriptures , by medling with councils , fathers , or canons , or by whatsoever occurrs in it , offered any occasion of argument against any right of maintenance ●ure divino , of the ministers of the gospel ; beseeching your lordships to receive this ingenuous and humble acknowledgment , together with the unfeigned protestation of my grief , for that through it i have so incurred both his majesty's and your lordships displeasure conceived against me in behalf of the church of england . john selden . this for the present was conceived to be the most likely remedy for the preventing of the mischief ; but left such smart remembrances in the mind of the author , as put him on to act more vigorously for the presbyterians , ( of which more hereafter ) by whom he seemed to be engaged in the present service . . but it is now high time for us to cross over st. george's channel , and take a short view of the poor and weak estate of the church of ireland , where these designs were carried on with better fortune . a church which for the most part had been modelled by the reformation which was made in england . but lying at a greater distance , and more out of sight , it was more easily made a prey to all invaders ; the papists prevailing on the one side , and the puritans on the other , getting so much ground , that the poor protestants seemed to be crucified in the midst between them . some order had been taken for establishing the english liturgy , together with the bible in the english tongue , in all the churches of that kingdom : which not being understood by the natural irish , left them as much in ignorance and superstition , as in the darkest times of the papal tyranny . and for the churches of the pale , which very well understood the english language , they suffered themselves to be seduced from the rules of the church , and yeelded to the prevalency of those zealous ministers who carried on the calvinian project with their utmost power . in order whereunto , it was held necessary to expose the patrimony of the bishops and cathedral churches , to a publick port-sale ; that being as much weakned in their power as they were in estate , they might be rendred inconsiderable in the eyes of the people . hence-forward such a general devastation of the lands of the church , that some episcopal-sees were never since able to maintain a bishop , but have been added to some others ; two or three , for failing , to make up somewhat like a competency for an irish prelate . the bishoprick of ardagh was thereupon united unto that of kill more ; but the cathedral of the one , together with the bishop's house adjoyning to it , had been levelled with the very ground : the other in some better repair ; but neither furnished with bell , font , or chalice . the like union had been also made between the bishopricks of clonfert and killmare , ossery and kilkenny , down and connour , waterford and lismore , cork and rosse , &c. and was projected by the late lord primate , between the see of kilfanore , and that of killallow : not to descend any more particulars of the like conjunctions . . such also were the fortunes of the rural clergy , whose churches in some places lay unrooted , in others unrepaired , and much out of order . the tythes annexed , for the most part , to religions houses , fell ( by the ruin of those houses ) to the power of the crown , and by the kings and queens of england , were aliened from the church , and by them became lay-fees . the vicaridges generally so ill provided , that in the whole province of connaught , most of the vicars pensions came but to forty shillings per annum , and in some places but sixteen only . and of such vicaridges as appeared to be better endowed , three , four , or five , were many times ingrossed into one man's hands , who neither understood the language , nor performed the service . in which respect it was no marvel if the people took up that religion which came next to hand , such as did either serve most fitly to continue them in their former errors , or to secure them in the quiet enjoyment of those estates which they had ravished from the church , and still possessed by the title of the first usurpers . in which estate we find the church of ireland , at the death of the queen , not much improved , in case it were not made more miserable . in the time of k. iames , some propositions had been offered by him in the conference at hampton-court , about sending preachers into ireland , of which he was but half king , as himself complained , their bodies being subject unto his authority , but their souls and consciences to the pope . but i find nothing done in pursuance of it , till after the year , where the earl of ter-ownen , ter-connel , sir iohn odaghartie , and other great lords of the north , together with their wives and families , took their flight from ireland , and left their whole estates to the king 's disposing . hereupon followed the plantation of vlster , first undertaken by the city of london , who fortified colraine , and built london-derrie , and purchased many thousand acres of lands in the parts adjoyning . but it was carried on more vigorously , as more unfortunately withall , by some adventurers of the scottish nation , who poured themselves into this countrey as the richer soil : and though they were sufficiently industrious in improving their own fortunes there , and set up preaching in all churches whersoever they fixed ; yet , whether it happened for the better , or for the worse , the event hath showed : for they brought with them hither such a stock of puritanism , such a contempt of bishops , such a neglect of the publick liturgy , and other divine offices of this church , that there was nothing less to be found amongst them , than the government and forms of worship established in the church of england . . nor did the doctrine speed much better , if it sped not worse : for calvinism by degrees had taken such deep root amongst them , that at the last it was received and countenanced as the only doctrine which was to be defended in the church of ireland . for , not contented with the articles of the church of england , they were resolved to frame a confession of their own ; the drawing up whereof was referred to dr. iames vsher , then provost of the colledg of dublin , and afterwards arce-bishop of armagh , and lord primate of ireland . by whom the book was so contrived , that all the sabbatarian and calvinian rigors were declared therein to be the doctrines of that church . for first , the articles of lambeth , rejected at the conference at hampton-court , must be inserted into this confession , as the chief parts of it . and secondly , an article must be made of purpose to justifie the morality of the lord's-day-sabbath , and to require the spending of it wholly in religious exercises . besides which deviations from the doctrine of the church of england , most grievous torments immediately in his soul , are there affirmed to be endured by christ our saviour , which calvin makes to be the same with his descent into hell. the abstinencies from eating flesh upon certain days , declared not to be religious fasts , but to be grounded upon politick ends and considerations : all ministers adjudged to be lawfully called , who are called unto the work of the ministry by those that have publick authority given them in the church ( but whether they be bishops , or not , it makes no matter , so they be authorized unto it by their several churches ) . the sacerdotal power of absolution , made declarative only ; and consequently , quite subverted . no power ascribed to the church in making canons , or censuring any of those who either carelesly or maliciously do infringe the same . the pope made antichrist , according to the like determination of the french hugonots at gappe in daulphine . and finally , such a silence concerning the consecration of arch-bishops and bishops ( expresly justified and avowed in the english book ) , as if they were not a distinct order from the common presbyters . all which , being vsher's own private opinions , were dispersed in several places of the articles for the church of ireland ; approved of in the convocation of the year : and finally , confirmed by the lord deputy chichester , in the name of king iames . . what might induce king iames to confirm these articles , differing in so many points from his own opinion , is not clearly known : but it is probable , that he might be drawn to it on these following grounds : for first , he was much governed at that time , in all church-concernments , by dr. george abbot , arch-bishop of canterbury ; and dr. iames mountague , bishop of bath and wells : who having formerly engaged in maintenance of some or most of those opinions , as before is said , might find it no hard matter to perswade the king to a like approbation of them . and secondly , the king had so far declared himself in the cause against vorstius , and so affectionately had espoused the quarrel of the prince of orange against those of the remonstrant party in the belgick churches , that he could not handsomely refuse to confirm those doctrines in the church of ireland , which he had countenanced in holland . thirdly , the irish nation at that time were most tenaciously addicted to the errors and corruptions of the church of rome , and therefore must be bended to the other extream , before they could be straight and orthodox in these points of doctrine . fourthly , and finally , it was an usual practise with that king , in the whole course of his government , to balance one extream by the other ; countenancing the papists against the puritans , and the puritans against the papists ; that betwixt both , the true religion , and professors of it , might be kept in safety . but whether i hit right , or not , certain it is , that it proved a matter of sad consequence to the church of england ; there being nothing more ordinary amongst those of the puritan party , when they were pressed in any of the points aforesaid , then to appeal unto the articles of ireland , and the infallible judgment of k. iames , who confirmed the same . and so it stood until the year , when by the power of the lord deputy wentworth , and the dexterity of dr. iohn bramhall , then lord bishop of derry , the irish articles were repealed in a full convocation , and those of england authorised in the place thereof . . pass we next over to the isles of iersey and guernsey , where the genevian discipline had been setled under queen elizabeth ; and being so setled by that queen , was confirmed by k. iames at his first coming to this crown ; though at the same time he endeavoured a subversion of it in the kirk of scotland . but being to do it by degrees , and so to practise the restoring of the old episcopacy , as not to threaten a destruction to their new presbyteries ; it was thought fit to tolerate that form of government in those petit islands , which could have no great influence upon either kingdom . upon which ground he sends his letter to them of the th of august , first writ in french , and thus translated into english ; that is to say : . james , by the grace of god , king of england , scotland , france , and ireland , &c. vnto all those whom these presents shall concern , greeting . whereas we our selves , and the lords of our council , have been given to understand , that it pleased god to put into the heart of the late queen , our most dear sister , to permit and allow unto the isles of jersey and ●uernsey , parcel of the dutchy of normandy , the use of the ●●●●ment of the reformed churches of the said dutchy , whereof they have stood possessed until our coming to the crown . for this cause we , desiring to follow the pious example of our said sister in this behalf , as well for the advancement of the glory of almighty god , as for the edification of his church ; do will and ordain , that our said isles shall quietly enjoy their said liberty in the use of ecclesiastical discipline , there now established . for●idding any one to give them any trouble or impeachment , so long as they contain themselves in our obedience , and attempt not any thing against the power and sacred word of god. given at our palace at hampton-court , the th of august , in the first year of our reign of england , . . this letter was communicated unto all whom it might concern , in a synod of both islands , held in iersey , anno . but long they were not suffered to enjoy the benefit of this dispensation : for sir iohn peiton , who succeeded governour of iersey in the place of raleigh , had of himself no good affections to that platform , and possibly might be furnished with some secret instructions for altering it in the island on the first conveniency . the ground whereof was laid upon this occasion : the curate of st. iohn's being lately dead , it pleased the colloquie of that island , according to their former method , to appoint one brevin to succeed him . against this course , the governour , the king's attorney , and other the officers of the crown , protested publickly , as being prejudicial to the rights and profits of the king. howbeit , the case was over-ruled , and the colloquie for that time carried it . hereupon a bill of articles was exhibited to the lords of the council , against the ministers of that island , by peiton the governour , marret the attorney , and the rest ; as , viz. that they had usurped the patronage of all benefices in the island : that thereby they admitted men to livings without any form or presentation ; and by that means deprived his majesty of vacancies and first-fruits . that by the connivance ( to say no worse of it ) of the former governours , they exercised a kind of arbitrary iurisdiction , making and disannulling laws at their own most uncertain pleasure . in consideration whereof , they humbly pray his sacred majesty to grant them such a discipline as might be fittest to the nature of the place , and less derogatory to the royal prerogative . . in the pursuance of this project , sir robert gardiner , once chief justice of ireland ; and iames husley , dr. of the laws , are sent commissioners unto that island , though not without the colour of some other business . to these commissioners the ministers give in their answer , which may be generally reduced to these two heads : first , that their appointment of men into the ministry , and the exercise of jurisdiction , being principal parts of the church-discipline , had been confirmed unto them by his sacred majesty . and secondly , that the payment of first-fruits and tenths , had never been exacted from them since they were freed from their subordination to the bishops 〈◊〉 ●onstance , to whom formerly they had been due . but these an●●●● giving no just satisfaction unto the council of england , and nothing being done in order to a present settlement , a foul deformity both of confusion and distraction , did suddenly overgrow the face of those wretched churches . for in the former times , all such as took upon them any publick charge either in church or common-wealth , had bound themselves by oath to cherish and maintain the discipline : that oath is now disclaimed as dangerous and unwarrantable . before , it was their custom to exact subscription to their plat-form , of all such as purposed to receive the sacrament : but now the king's attorney , and others of that party , chose rather to abstain from the communion , than to yeeld subscription . nay , even the very elders , silly souls , that thought themselves as sacro sancti as a roman tribune , were drawn with process into the civil courts , and there reputed with the vulgar . nor was the case much better in the sacred consistory ; the jurates in their cohu , or town-hall , relieving such by their authority , whom that ( once paramount ) tribunal had condemned or censured . and yet this was not all the mischief which befel them neither : those of the lower rank seeing the ministers begin to stagger in their chairs , refused to set out their tythes ; and if the curates mean to exact their dues , the law is open to all comers , to try their title . their benefices , which before were accounted as exempt and priviledged , are now brought to reckon for first-fruits and tenths ; and that not according to the book of constance ( as they had been formerly ) , but by the will and pleasure of the present governour . and , to make up the total sum of their mis-fortunes , one of the constables preferrs a bill against them in the common cohu , in which they were accused of hypocrisie in their conversation , and tyranny in the exercise of their jurisdiction : and finally , of holding some secret practises against the governour , which consequentially did reflect on the king himself . . in this confusion they address themselves to the earl of salisbury , then being lord treasurer of england , and in great credit with king iames ; who seeming very much pleased with their application , advised them to invite their brethren of the isle of guernsey , to joyn with them in a petition to the king , for a redress of those grievances which they then complained of . a counsel which then seemed rational , and of great respect ; but in it self of greater cunning than it seemed in the first appearance . for by this means ( as certainly he was a man of a subtile wit ) he gave the king more time to compass his designs in scotland , before he should declare himself in the present business ; and , by engaging those of guernsey in the same desires , intended to subject them also to the same conclusion . but this counsel taking no effect by reason of the death of the councellor , they fall into another trouble of their own creating . the parish of st. peters falling void by the death of the minister , the governour presents unto it one aaron messering , one that had spent his time in oxon , and had received the order of priesthood from the right reverend dr. bridges , then bishop of that diocess , but of himself a native of the isle of iersey . a thing so infinitely stomacked by those of the colloquy , that they would by no means yeeld unto his admission ; not so much in regard of his presentation by the power of the governour , as because he had taken orders from the hands of a bishop : for now they thought that popery began to break in upon them , and therefore that it did concern them to oppose it to the very last . a new complaint is hereupon preferred against them to the lords of the council ; in which their lordships were informed , that the inhabitants generally of the isle were discontented with the present discipline and guidance of the church , that most of them would be easily perswaded to submit to the english goverment , and that many of them did desire it . . this brings both parties to the court ; the governour and his adherents , to prosecute the suit , and make good their intelligence ; the ministers to answer to the complaint , and stand to the pleasure of his majesty in the final judgment . and at the first , the ministers stood fast together : but as it always happeneth , that there is no confederacy so well jointed , but one member of it may be severed from the rest , and thereby the whole practise overthrown : so was it also in this business . for those who there sollicited some private business of the governour 's , had kindly wrought upon the weakness and ambition of de la place , ( one of the ministers appointed to attend the service ) perswading him , that if the government were altered , and the dean restored , he was infallibly resolved on to be the man. being fashioned into this hope , he speedily betrayed the counsels of his fellows , and furnished their opponents at all their interviews , with such intelligence as might make most for their advantage . at last the ministers not well agreeing in their own demands , and having little to say in defence of their proper cause , whereunto their answers were not provided before-hand ; my lord of canterbury , at the council table , thus declared unto them the pleasure of the king and council , viz. that for the speedy redress of their disorders , it was reputed most convenient to establish amongst them the authority and office of the dean . that the book of common-prayer being again printed in the french , should be received into their churches ; but the ministers not tyed to the strict observance of it in all particulars . that messervy should be admitted to his benefice , and that so they might return to their several charges . this said , they were commanded to depart , and to signifie to those from whom they came , the full scope of his majesty's resolution , and so they did . but being somewhat backward in obeying this decree , the council intimated to them by sir philip de carteret , chief agent for the governour and estates of the island . that the ministers from among themselves should make choice of three learned and grave persons , whose names they should return unto the board , out of which his majesty should resolve on one to be their dean . . but this proposal little edified amongst the brethren ; not so much out of any dislike of the alteration , with which they seemed all well enough contented ; but because every one of them gave himself some hopes of being the man : and being that all of them could not be elected , they were not willing to destroy their particular hopes , by the appointment of another . in the mean time , mr. david bandinell , an italian born , then being minister of st. mary's , under pretence of other business of his own , is dispatched for england , and recommended by the governour as the fittest person for that place and dignity . and being well approved of by the arch-bishop of canterbury , who found him answerable in all points to the governour 's character , he was established in the place by his majesty's letters patents bearing date anno , and was accordingly invested in all such rights as formerly had been inherent in that office , whether it were in point of profit , or of jurisdiction . and for the executing of this office , some articles were drawn and ratified by his sacred majesty , to be in force until a certain body of ecclesiastical canons should be digested and confirmed : which articles he was pleased to call the interim , ( a name devised by charles the fifth , on the like occasion ) as appears by his majesty's letters paters patents , for confirmation of the canons , not long after made . and by this interim it was permitted for the present , that the ministers should not be obliged to bid the holy-days , to use the cross in baptism , or to wear the surplice , or not to give the sacrament of the lord's supper unto any others but such as did receive it kneeling ; but in all other things , it little differed from the book of canons ; which being first drawn up by the dean and ministers , was afterwards carefully perused , corrected , and accommodated for the use of that island , by the right reverend fathers in god , george , lord arch-bishop of canterbury ; iohn , lord bishop of lincoln , lord keeper of the great seal of england ; and lancelot , lord bishop of winchester , whose diocess or jurisdiction did extend over both the islands . in which respect it was appointed in the letters patents ( by which his majesty confirmed these canons , anno ) , that the said reverend father in god , the bishop of winchester , should forthwith by his commission under his episcopal seal , as ordinary of the place , give authority unto the said dean to exercise ecclesiastical jurisdiction in the said isle , according to the canons and constitutions thus made and established . such were the means , and such the counsels , by which this island was reduced to a full conformity with the church of england . . gu●rnsey had followed in the like , if first the breach between k. iames and the king of spain ; and afterwards between k. charles and the crown of france , had not took off the edg of the prosecution . during which time , the ministers were much heartned in their inconformity , by the practises of de la place , before remembred : who stomacking his disappointment in the loss of the deanry , abandoned his native countrey , and retired unto guernsey , where he breathed nothing but disgrace to the english liturgy , the person of the new dean , and the change of the government . against the first , so perversly opposite , that when some forces were sent over by king charles for defence of the island , he would not suffer them to have the use of the english liturgy in the church of st. peter's , being the principal of that island , but upon these conditions ; that is to say , that they should neither use the liturgy therein , nor receive the sacrament . and secondly , whereas there was a lecture weekly , every thursday , in the said church of st. peters , when once the feast of christ's nativity fell upon that day , he rather chose to disappoint the hearers , and put off the sermon , than that the least honour should reflect on that ancient festival . an opposition far more superstitious , than any observation of a day , though meerly iewish . by his example others were encouraged to the like perversness , insomuch that they refused to baptize any child or children , though weak , and in apparent danger of present death , but such as were presented unto them on the day of preaching : and when some of them were compelled by the civil magistrate to perform their duty in this kind , a great complaint thereof was made to the earl of darby , being then governour of that island , as if the magistrate had intrenched on the minister's office , and took upon them the administration of the blessed sacraments . of these particulars , and many others of that nature , intelligence was given to the late arch-bishop , dr. laud , who had proceeded thereupon to a reformation , anno , if the distraction then arising in the realm of scotland , had not enforced him to a discontinuance of that resolution . aerivs redivivvs : or , the history of the presbyterians lib . xii . containing their tumultuating in the belgick provinces ; their practises and insurrections in the higher germany ; the frustrating of their design on the churches of brandenbourgh ; the revolts of transilvania , hungary , austria , and bohemia , and the rebellions of the french , from the year , to the year . from guernsey we set sail for holland , in which we left the ministers divided into two main factiions ; the one being called the remonstrants , the other taking to themselves the name of contra-remonstrants . to put an end to those disorders , a conference was appointed between the parties , held at the hague , before the general assembly of estates of the belgick provinces , anno . the controversi● reduced to five articles only , and the dispute managed by the ablest men who appeared in the quarrel on either side . in which it was conceived , that the remonstrants had the better of the day , and came off with victory . but what the contra-remonstrants wanted in the strength of argument , they made good by power : for , being far the greater number , and countenanced by the prince of orange , as their principal patron , they prosecuted their opponents in their several consistories , by suspensions , excommunications , and deprivations , the highest censures of the church . this forced the remonstrant party to put themselves under the protection of iohn olden barnevelt , an hollander by birth , and one of the most powerful men of all that nation ; who fearing that the prince of or●nge had some secret purpose to make himself absolute lord of those estates , received them very cheerfully into his protection , not without hope of raising a strong party by them to oppose the prince . this draws k. iames into the quarrel ; who being displeased with the election of conradus vorstius , to a divinity-reader's place in the schools of leiden , and not so readily gratified by the estates in the choice of another ; published a declaration against this vorstius , and therein falls exceeding foul upon iames van harmine , and all that followed his opinions in the present controversies . which notwithstanding , barnevelt gains an edict from the states of holland , anno , by which a mutual toleration was indulged to either party , more to the benefit of the remonstrants , than the contentment of the others . an edict highly magnified by the learned grotius , in his pietas ordinum , &c. against which , some answers were returned by bogerman , sibrandus , and some others , not without some reflections on the magistrates for their actings in it . . this made the breach much wider than it was before ; king iames appearing openly in favour of the prince of orange ; the spaniard secretly fomenting the designs of barnevelt , as it was afterwards suggested , with what truth i know not . but sure it is , that as k. iames had formerly aspersed the remonstrant party , in his declaration against ▪ vorstius , before remembred ; so he continued a most bitter enemy unto them , till he had brought them at the last to an extermination . but what induced him thereunto , hath been made a question . some think that he was drawn unto it by the powerful perswasions of arch-bishop abbot , and bishop mountague , who then much governed his counsels in all church-concernments . others impute it to his education in the church of scotland , where all the heterodoxies of calvin were received as gospel ; which might incline him the more strongly to those opinions , which he had sucked in , as it were , with his nurse's milk. some say , that he was carried in this business , not so much by the clear light of his own understanding , as by a transport of affection to the prince of orange , to whom he had a dear regard , and a secret sympathy . others more rationally ascribe it unto reason of state , for the preventing of a dangerous and uncurable rupture , which otherwise was like to follow in the state of the netherlands . he had then a great stock going amongst them , in regard of the two towns of brill and vlushing , together with the fort of ramekins , which had been put into the hands of queen elizabeth , for great sums of money . in which regard , the governour of the town of vlushing , and the ambassador resident for the crown of england , were to have place in all publick councils which concerned those provinces ; on whose tranquillity and power , he placed a great part of the peace and happiness of his own dominions . he knew that concord was the strongest ligament of their confederation ; and looked on the remonstrants as the breakers of that bond of unity which formerly had held them so close together . . upon this reason he exhorts them in his said declaration , to take heed of such infected persons ; their own countrey-men being already divided into factions upon this occasion ; which was a matter so opposite to vnity , ( the only prop and safety of their state , next under god ) as must of necessity , by little and little , bring them to utter ruin , if wisely and in time they did not provide against it . and on the same reason he concurred in counsel and design , with the prince of orange , for the suppressing of that party which he conceived to be so dangerous to the common peace ; and sending such of his divines to the synod of dort , as were most like to be sufficiently active in their condemnation . for so it hapned , that the prince of orange being animated by so great a monarch , suddenly puts himself into the head of his forces , marches from one strong town to another , changeth the garrisons in some , the chief commanders in the rest , and many of the principal magistrates in most towns of holland , vtrecht , and the rest of those provinces . which done , he seizeth on the person of barnevelt , as also on grotius , and leidebrogius ; and then proclaims a national synod to be held at dort , in november following ; to which the calvinists were invited from all parts of christendom . and yet not thinking themselves strong enough to suppress their adversaries , they first disabled some of them by ecclesiastical censures , from being chosen members of it . others who had been lawfully chosen , were not permitted to give suffrage with the rest of the synodists , unless they would renounce their party . and finally , they took such order with the rest , that they would not suffer them to sit as judges in the present controversies , but only to appear before them as parties criminal . all which being condescended to , though against all reason , they were restrained to such a method in their disputation , as carried with it a betraying of their cause and interest ; and for not yeelding hereunto , they were dismist by bogerman in a most bitter oration , uttered with fiery eys , and most virulent language . . it might be rationally conceived , that they who did conspire with such unanimity , to condemn their opposites , should not fall out amongst themselves : but so it was , that there was scarce a point in difference between the parties , wherein they had not very frequent and most fearful bickerings with one another ; the provincials many times enterfering with the forreign divines , and sometimes falling foul on those of different judgment , though of the same university with them . the brittish divines , together with one of those that came from breme , maintained an universality of redemption of mankind by the death of christ. but this by no means would be granted by the rest of the synod , for fear of yeelding any thing in the least degree to the opposite party . martinius , another of the divines of breme , declared his dissent from the common opinion , touching the manner of christ's being fundamentum electionis ; and that he thought christ not only to be the effector of our election , but also the author and procurer of it . but hereupon gomarus flings down his glove , and openly defies martinius to a duel , telling the synod , that he knew martinius was able to say nothing at all in refutation of that doctrine . the said martinius had affirmed , that god was causa physica conversionis ; and for the truth thereof , appealed unto goclenius , a renowned philosopher , who was then present in the synod , and confirmed the same . but presently sibrandus lubbertus takes fire at this , and falls expresly upon both . and though the controversie for the present was stilled by bogerman ; yet was it revived by gomarus within few days after ; who being backed by some of the palatine divines , behaved himself so rudely and uncivilly against martinius , that he had almost driven him to a resotion of forsaking their company . . the general body of the synod not being able to avoid the inconveniences which the supra-lapsarian way brought with it , were generally intent on the sub-lapsarian . but on the other side , the commissioners of the churches of south-holland thought it not necessary to determine whether god considered man fallen , or not fallen , while he passed the degrees of election and reprobation . but far more positive was gomarus , one of the four professors of leyden , who stood as strongly to the absolute , irrespective , and irreversible decree , ( exclusive of man's sin , and our saviour's sufferings ) as he could have done for the holy trinity . and not being able to draw the rest unto his opinion , nor willing to conform to theirs , he delivered his own judgment in writing , apart by it self , not joyning in subscription with the rest of his brethren , for conformity sake , as is accustomed in such cases . but macrovius , one of the professors of franekar , in west-friesland , went beyond them all , contending with great heat and violence , against all the rest , that god propounds his word to reprobates , to no other purpose , but to leave them wholly inexcusable . that if the gospel is considered in respect of god's intention , the proper end thereof , and not the accidental ▪ in regard of reprobates , is to deprive them totally of all excuse . and finally , that christ knows all the hearts of men ; and therefore only knocketh at the hearts of reprobates , not with a mind of entring in ( because he knows they cannot open to him if they would ) ; but partly , that he might upbraid them for their impotency ; and partly , that he might encrease their damnation by it . nor rested the blasphemer here , but publickly maintained against sibrandus lubbertus , his collegue ( in the open synod ) , that god wills sin : that he ordains sin , as it is sin. and , that by no means he would have all men to be saved . and more than so , he publickly declared at all adventures , that if those points were not maintained , they must forsake the chief doctors of the reformation . which , whether it were more unseasonably , or more truly spoken , i regard not now . in the agitation of which points , they suffered themselves to be transported into such extremities , that greater noise and tumult hath been seldom heard of in a sober meeting . insomuch , that when the bishop of landaff , to avoid the scandal , put them in mind of moderation , and to endeavour to retain the spirit of unity in the bond of peace ; gomarus snapt him up , and told him , that matters were not to be carried in synodicol meetings , by the authority of the person , but the strength of the argument . for further proof of which particulars , if more proof be necessary , i shall refer the english reader to two books only ; that is to say , the golden remains of mr. hales ; and the arcana anti-remonstrantium , by tilenus iunior . . from consultation and debate , let us proceed in the next place to execution , which we find full of cruelty and accursed rigour . the acts hereof first ratified in the blood of barnevelt , for whose dispatch they violated all the fundamental laws of the belgick liberty ; in maintenance whereof , they first pretended to take arms against the spaniard , their most rightful prince . the party being thus beheaded , it was no hard matter to disperse the whole trunk or body : for presently upon the ending of the synod , the remonstrants are required to subscribe to their own condemnation ; and for refusing so to do , they were all banished by a decree of the states-general , with their wives and children , ( to the number of seven hundred families , or thereabout ) and forced to beg their bread , even in desolate places . but yet this was no end of their sorrows neither ; they must come under a new cross , and be calumniated for holding many horrid blasphemies , and gross impieties , which they most abhorred . for in the continuation of the history of the netherlands , writ by one crosse , a fellow of neither judgment nor learning , and so more apt to be abused with a false report ; it is there affirmed . ( whether with greater ignorance , or malice , it is hard to say ) that there was a synod called at dort , to suppress the arminians ; and that the said arminians held , amongst other heresies , first , that god was the author of sin . secondly , that he created the far greater part of mankind , for no other purpose but only to find cause to damn them . and to say truth , it had been well for them in respect of their temporal fortunes , had they taught those heresies , for then they might have sped no worse than macrovius did , who notwithstanding all his heterodoxies , and most horrid blasphemies , was only looked upon as one of their erring-brethren ; subjected to no other censure , but an admonition to forbear all such forms of speech as might give any just offence to tender ears , and could not be digested by persons ignorant and uncapable of so great mysteries . as on the other side it is reported of franciscus auratus , a right learned man , and one of the professors for divinity in the schools of sedan , ( a town and seignury belonging to the dukes of bouil●on ) that he was most disgracefully deprived of his place and function , by those of the calvinian party , because he had delivered in a sermon on those words of st. ●ames , c. . v. . god tempteth no man , &c. that god was not the author of sin. . but possibly it may be said , that these oppressions , tyrannies , and partialities , are not to be ascribed to the sect of calvin , in the capacity of presbyterians , but of predestinarians ; and therefore we will now see what they acted in behalf of presbytery , which was as dear to all the members of that synod , but the english only , as any of the five points , whatsoever it was : for in the hundred forty fifth session , being held on the th of april , the belgick confession was brought in to be subscribed by the provincials , and publickly approved by the forreign divines : in which confession there occurred one article which tended plainly to the derogation and dishonour of the church of england . for in the thirty one article , it is said expresly , that forasmuch as doth concern the ministers of the church of christ , in what place soever , they are all of equal * power and authority with one another , as being all of them the ministers of iesus christ , who is the only vniversal bishop , and sole head of his church . which article being as agreeable to calvin's judgment in point of discipline , as their determinations were to his opinion in point of doctrine ; was very cheerfully entertained by the forreign divines , though found in few of the confessions of the forreign churches . but being found directly opposite to the government of the church by arch-bishops and bishops , with which a parity of ministers can have no consistence , was cordially opposed by the divines of the british colledg , but most especially by dr. george carlton , then lord bishop of landaff , and afterwards translated to the see of chichester ; who having too much debased himself beneath his calling , in being present in a synod or synodical meeting , in which an ordinary presbyter was to take the chair , and have precedency before him , thought it high time to vindicate himself , and the church of england ; to enter a legal protestation against those proceedings . which though it was admitted , and perhaps recorded , received no other answer but neglect , if not scorn withall . concerning which , he published a declaration after his return , in these words ensuing . . when we were to yeeld our consent to the belgick confession at dort , i made open protestation in the synod , that whereas in the confession there was inserted a strange conceit of the parity of ministers to be instituted by christ ; i declared our dissent utterly in that point . i showed , that by christ a parity was never instituted in the church : that he ordained twelve apostles , as also seventy disciples : that the authority of the twelve was above the other : that the church preserved this order left by our saviour . and therefore , when the extraordinary power of the apostles ceased ; yet this ordinary authority continued in bishops , who succeeded them , who were by the apostles left in the government of the church , to ordain ministers , and to see that they who were so ordained , should preach no other doctrine : that in an inferior degree , the ministers were governed by bishops , who succeeded the seventy disciples : that this order hath been maintained in the church from the times of the apostles ; and herein i appealed to the iudgment of antiquity , and to the iudgment of any learned man now living ; and craved herein to be satisfied , if any man of learning could speak to the contrary . my lord of salisbury is my witness , and so are all the rest of our company , who speak also in the cause . to this there was no answer made by any ; whereupon we conceived that they yeelded to the truth of the protestation . but it was only he and his associates which conceived so of it : and so let it go . . his lordship adds , that in a conference which he had with some divines of that synod , he told them , that the cause of all their troubles , was because they had no bishops amongst them , who by their authority might repress turbulent spirits , that broached novelty , every man having liberty to speak or write what they list ; and that as long as there were no ecclesiastical men in authority to repress and censure such contentious spirits , their church could never be without trouble . to which they answered , that they did much honour and reverence the good order and discipline of the church of england , and with all their hearts would be glad to have it established amongst them ; but that could not be hoped for in their state : that their hope was , that seeing they could not do what they desired , god would be merciful to them , if they did what they could . this was , saith he , the sum and substance of their answer , which he conceived to be enough to free that people from aiming at an anarchy , and open-confusion ; adding withall , that they groaned under the weight of that burden , and would be eased of it if they could . but by his lordship's leave , i take this to be nothing but a piece of dissimulation of such a sanctified hypocrisie as some of the calvinians do affirm to be in almighty god : for certainly they might have bishops if they would , as well as the popish cantons of the switzers , or the state of venice ; of which , the one is subject to an aristocracy , the other to a government no less popular than that of the netherlands . in which respect it was conceived more lawful , by the late lord primate , for any english protestant to communicate with the reformed churches in france , who cannot have bishops if they would ; than with the dutch , who will not have bishops , though they may ; there still remaining in their hands seven episcopal sees , with all the honours and revenues belonging to them ; that is to say , the bishoprick of harlem in holland , of middlebourgh in zealand , of lewarden in friesland , of groining in the province so called , of deventer in the county of overyssell , and of ruremond in the dutchy of gueldress ; all of them , but the last , subordinate to the church of vtrect , which they keep also in their power . . somewhat was also done in the present synod , in order to the better keeping of the lord's day , than it had been formerly : for till this time they had their faires and markets upon this day , their kirk-masses , as they commonly called them : which , as they constantly kept in most of the great towns of holland , zealand , &c. even in dort it self ; so by the constant keeping of them , they must needs draw away much people from the morning-service , to attend the business of their trades . and in the afternoon ( as before was noted ) all divine offices were interdicted by a constitution , which received life here , anno , that time being wholly left to be disposed of as the people pleased , either upon their profit , or their recreation . but their acquaintance with the english , brought them to more sense of piety . and now they took the opportunity to train the people to the church in the afternoon by the authority and reputation of the present synod : for , having entertained the palatine catechism in their publick schools , it was resolved that it should be taught in all their churches on sunday in the after-noon : that the ministers should be bound to read and expound that catechism , though none were present at the exercises , but those of their own families , only in hope that others might be drawn after their example ; and that the civil magistrate should be employed by the synod to restrain all servile works , and other prophanations of that day , wherewith the afternoons had commonly been spent , that so the people might repair to the catechisings . and though some reformation did ensue upon it in the greater towns ; yet in their lesser villages ( where men are more intent on their worldly businesses ) it remains as formerly . . as little of the sabbatarian , had the palatine churches , which in all points adhered tenaciously unto calvin's doctrine : for in those churches it was ordinary for the gentlemen to betake themselves in the after-noon of the lord's day , unto hawking and hunting , as the season of the year was fit for either ; or otherwise , in taking the air , visiting their friends , or whatsoever else shall seem pleasing unto them . as usual it was also with the husband-man , to spend the greatest part of the after-noon in looking over his grounds , ordering his cattel , and following of such recreations as are most agreeable to his nature and education : no publick divine offices being prescribed for any part of that day , but the morning only . and so it stood in the year : at what time the lady elizabeth , daughter to k. iames , and wife to frederick the fifth , prince elector palatine , came first into that countrey ; whose having divine service every after-noon in her chappel , or closet , officiated by her own chaplains , according to the liturgy of the church of england , gave the first hint unto that prince to cause the like religious offices to be celebrated in his part of the family ; afterwards , by degrees , in all the churches of heldenbourgh ; and finally , in most other cities and towns of his dominions . had he adventured no further on the confidence of that power and greatness which accrued to him by contracting an alliance with so great a monarch , it had been happy for himself and the peace of christendom . but being tempted by scultetus , and some other of the divines about him , not to neglect the opportunity of advancing the gospel , and making himself the principal patton of it , he fell on some designs destructive to himself and his . who , though he were a prince of a flegmatick nature , and of small activity ; yet being prest by the continual sollicitation of some eager spirits , he drew all the provinces and princes which profest the calvinian doctrines , to enter into a strict league or union amongst themselves , under pretence of looking to the peace and happiness of the true religion . . it much advantaged the design , that the calvinians in all parts of germany , had began to stir , as men resolved to keep the saddle , or to lose the horse . in aix , ( the latins call it aquisgranum ) an imperial city , they first appeared considerable for their power and numbers , anno , at what time they shrewdly shaked the estate thereof . but being thereupon debarred the exercise of their religion , and punished for the misdemeanor , they kept themselves quiet till the year ; when in a popular tumult they surprise the city , secure the principal magistrates of it , and eject the jesuits . and though by the mediation of the french agents , and those of iulier's , a peace was for the present clapt up between them ; yet neither party was resolved to stand longer to it , than might serve their turns . but whosoever made the reckoning , the calvinists were at last compelled to pay the shot : for the town being proscribed by matthias the emperor , and the execution of the ban committed to arch-duke albert ; he sends the marquess of spinola with an army thither , by whom the town is brought to a surrender , the ancient magistrates restored , and the calvinians either forced to forsake the place , or to submit themselves unto fine and ransome , if they kept their dwellings . nor did they speed much better in the city of colen , where their party was not strong enough to suppress the catholicks ; and therefore they forsook the city , and retired to mulleime , which they began to build and fortifie for their habitation . but those of colen fearing that this new town might in short time overtop that city both in wealth and power , addrest themselves unto the emperor matthias : by whose command the duke of newbourgh falls upon it , destroys the greatest part thereof , and leaves the finishing of that work to the marquess spinola . . in hassia their affairs succeeded with more prosperous fortune , where lodowick , of the second house of the lantgraves , who had the city of marperge for his seat and residence , declared himself in favour of their forms and doctrines , at such time as the calvinists of aix ( before remembred ) first began to stirr , followed therein by george his brother , commonly called the lantgrave of darmstad , from the place of his dwelling ; half of which town belonging to the patrimony of the prince elector , had easily made way for calvinism into all the rest . and though this lodowick was disturbed in his government or possession , by his cousin maurice , commonly called the lantgrave of cassells , from his principal city ; who seized upon the town of marperge , anno ; yet was he shortly after restored to his whole estate , by the palatine-league , which for the time carried a great sway in those parts of germany . but , of greater consequence were the agitations about cleve and gulick , occasioned by a difference between the marquess of brandenbourgh , and the duke of newbourgh , about the partage of the patrimony and estates of the duke of cleve : for iohn-william , the last duke of cleve , deceasing without issue , in the year , left his estates between the children of his sisters ; of which the eldest , called maria leonora , was married to albert of brandenbourgh , duke of prussia ; whose daughter ann being married to iohn sigismund , the elector of brandenbough , was mother of george-william , the young marquess of brandenbourgh , who in her right pretended to the whole estate . the like pretence was made by wolfgangus guilielmus , duke of newbourgh , descended from the electoral family of the princes palatine , whose mother magdalen was the second sister of the said iohn-william . the first of these pretenders was wholly of a lutheran stock ; and the other as inclinable to the sect of calvin ; though afterwards , for the better carrying on of their affairs , they forsook their parties . . for so it hapned , that the duke of newbourgh finding himself too weak for the house of brandenbourgh , put himself under the protection of the catholick king ; who having concluded a truce of twelve years with the states united , wanted employment for his army ; and , that he might engage that king with the greater confidence , he reconciles himself to the church of rome , and marries the lady magdalen , daughter to the duke of bavaria , the most potent of the german princes of that religion ; which also he established in his own dominions on the death of his father . this puts the young marquess to new counsels ; who thereupon calls in the forces of the states vnited ; the warr continuing upon this occasion betwixt them and spain , though the scene was shifted . and that they might more cordially espouse his quarrel , he took to wife the sister of frederick the fifth , prince elector palatine , and neece of william of nassaw , prince of orange , by his youngest daughter ; and consequently , cousin-german , once removed to count maurice of nassaw , commander-general of the forces of the sates vnited , both by sea and land. this kept the balance eeven between them ; the one possessing the estates of cleve and mark ; and the other , the greatest part of berge and gulick . but so it was , that the old marquess of brandenbourgh having setled his abode in the dukedom of prussia , and left the management of the marquissate to the prince his son ; left him withall unto the plots and practises of a subtil lady : who being throughly instructed in all points of calvinism , and having gotten a great empire in her husband's affections , prevailed so far upon him in the first year of their marriage , anno , that he renounced his own religion , and declared for her 's ; which he more cheerfully embraced , in hope to arm all the calvinians both of the higher and the lower germany , in defence of his cause , as his competitor of newbourgh had armed the catholicks to preserve his interest . . being thus resolved , he publisheth an edict in the month of february , anno ; published in his father's name , but only in his own authority and sole command , under pretence of pacifying some distempers about religion ; but tending , in good earnest , to the plain suppression of the lutheran forms : for , having spent a tedious and impertinent preamble touching the animosities fomented in the protestant churches , between the lutherans , and those of the calvinian party , he first requires that all unnecessary disputes be laid aside , that so all grounds of strife and disaffection might be also buried . which said , he next commands all ministers within the marquissate , to preach the word purely and sincerely , according to the writings of the holy prophets and apostles , the four creeds commonly received ( amongst which the te deum is to go for one ) , and the confession of ausberg , of the last correction ; and that omitting all new glosses and interpretations of idle and ambitious men , affecting a primacy in the church , and a power in the state , they aim at nothing in their preachings , but the glory of god , and the salvation of mankind . he commands also , that they should abstain from all calumniating of those churches which either were not subject to their jurisdiction , nor were not lawfully convicted of the crime of heresie ; which he resolved not to connive at for the time to come , but to proceed unto the punishment of all those who wilfully should refuse to conform themselves to his will and pleasure . after which , giving them some good counsel for following a more moderate course in their preachings and writings , than they had been accustomed to in the times fore-going , and in all points to be obedient to their principal magistrate ; he pulls off the disguise , and speaks plainly thus . . these are * ( saith he ) the heads of that reformation , which is to be observed in all the churches of brandenbourgh ; that is to say , all images , statua's , and crosses , to be removed out of the place of publick meetings ; all altars , as the relicks of popery , and purposely erected for the sacrifices of the popish mass , to be taken away ; that in their room they should set up a table of a long square figure , covered at all times with a carpet of black , and at the time of the communion with a linnen cloth : that wafers should be used instead of the former hosts ; which being cut into long pieces , should be received and broken by the hands of those who were admitted to communicate at the holy table . that ordinary cups should be made use of for the future , instead of the old popish chalice . that the vestments used in the mass , should be forborn ; no candles lighted in any of their churches at noon-day . no napkin to be held to those that received the sacrament ; nor any of them to receive it upon their knees , as if christ were corporally present . the sign of the cross to be from thenceforth discontinued : the minister not to turn his back to the people at the ministration . the prayers and epistles before the sermon , to be from thenceforth read , not sung ; and the said prayers not to be muttered with a low voice in the pulpit , or reading-pew , but pronounced audibly and distinctly . auricular confession to be laid aside , and the communion not to be administred to sick persons in the time of any common plague , or contagious sickness . no bowing of their knee at the name of iesus . nor fonts of stone to be retained in their churches , the want whereof may be supplied by a common bason . the decalogue to be repeated wholly without mutilation ; and the catechism , in some other points no less erroneous , to be corrected and amended . the trinity to be adored , but not exprest in any images , either carved or painted . the words of consecration in the holy supper , to be interpreted and understood according unto that analogy which they held with the sacrament , and other texts of holy scripture . and finally , that the ministers should not be so tyed to preach upon the gospels and epistles that were appointed for the day , but that they might make choice of any other text of scriptures , as best pleased themselves . such was the tenour of this edict ; on which i have insisted the more at large , to show the difference between the lutheran and genevian churches ; and the great correspondence of the first , with the church of england . but this calvinian pill did not work so kindly , as not to stirr more humours than it could remove . for the lutherans being in possession , would not deliver up their churches , or desert those usages to which they had been trained up , and in which they were principled , according to the rules of their first reformation . and hereupon some rupture was like to grow betwixt the young marquess and his subjects , if by the intervention of some honest patriots it had not been closed up in this manner , or to this effect : that the lutheran forms only should be used in all the churches of the marquissate , for the contentation of the people ; and , that the marquess should have the exercise of his new religion , for himself , his lady , and those of his opinion , in their private chappels . . but the main business of these times , were the commotions raised in transylvania , hungary , austria , and bohemia , by those of the calvinian party ; which drew all the provinces of the empire into such confusions , as have disturbed the peace thereof to this very day . for , laying down the true original thereof , we may please to know , that ferdinand the younger , brother of charles the fifth , succeeding on the death of maximilian the emperor , in the dukedom of austria , and afterwards attaining , by marriage , to the crown of hungary and bohemia , which he was not born to , endeavoured to oblige his subjects in all those dominions , by a connivance at such deviations from the church of rome , as were maintained by those who adhered to luther , and held themselves to the confession of ausberg ; which afterwards was ratified by imperial edict . followed therein by maximilian the second , who succeeded him in his estates ; and being a mild and gracious prince , not only showed himself unwilling to challenge any power over souls and consciences , but was pleased to mediate in behalf of his protestant subjects , with the fathers at trent , amongst whom he incurred the suspition of being a lutheran . but rodolphus the eldest of his sons , and his next successor , was of a different temper from his father and grandfather , a profest enemy to all that held not a conformity with the church of rome , which he endeavoured to promote with such terrible edicts , as threatned nothing but destruction unto all gain-sayers . he had five brethren at that time , but none of them the father of any children ; which made him cast his eyes on ferdinand of gratts , son of charles duke of gratts , and nephew of ferdinand the emperor , before remembred . who going to rome in the year of iubile , anno , obliged himself by oath to the pope then being , to extirpate all the protestants out of his dominions ; which upon the instigation of the iesuits he did accordingly , by pillaging and banishing all of the augustan confession , thorough styria , carinthia , and carniola , though they had paid for the freedom of their conscience , a great sum of money . . this so endeared him to rodolphus , that he resolved upon him for his next successor , and at the present to estate him in the realm of hungary , as a step unto it . in which design , as he was seconded by the pope and spaniard , so questionless it had been effected , if matthias the emperor's brother , and next heir , had not countermined them , by countenancing those of the calvinian or reformed religion , who then began to seem considerable in the eye of that kingdom . to carry on which spanish plot to the end desired , the prelates of hungary , in an assembly held at presburgh , anno , published a decree without the consent of the nobility and estates of the kingdom , for the burning or perpetual banishment of all such as were of the reformed religion . which having been entertained in the realm of poland , found no great difficulty in crossing the carpathian mountains , and gaining the like favourable admission in this kingdom also . against which edict of the bishops , a protest is presently made by the estates of the realm , under the seal of the palatine , the chief officer of it : by whom it was publickly affirmed , that they would with just arms defend themselves , if they should be questioned for the cause of religion . which notwithstanding , beliojosa ( one of the emperor 's chief commanders in the realm of hungary ) first got into his hands the strong town of cassovia , standing upon the borders of transylvania . and that being done , he did not only interdict all those of the reformed religion from making any uses of them as they had done formerly ; but he inhibits them from having sermons in their private houses , from reading in the holy bible , and from the burying of their dead in hallowed places . . nor staid he there , but pick'd a needless quarrel with istivon ●otscay , a great man of that countrey ; two of whose castles he surprised and razed , and thereupon provoked him to become ●his enemy . for , being so provoked , he takes upon himself the patronage of his native countrey , then miserably oppressed by the german soldiers ; calls himself prince of transylvania , confederates himself with the turkish bassa's , and thrived so well in his designs , that he compelled the emperor to recall his forces out of transylvania , and procured liberty of conscience for all his followers . for , being assisted by the turks , he encountred the said beliojosa , cuts off of his men , and sends a great part of the enemy's ensigns , to the visier bassa , as a sign of his victory . which blow he followed by a proclamation to this effect , viz. that all such as desired liberty of conscience , and to live free from the corruptions and idolatries of the church of rome , should repair to him as to their head , and that he would allow to each of them five dollars weekly . which proclamation did not only draw unto him many thousands of the common people , together with a great part of the nobility and gentry ; but tempted many of the emperor's soldiers to forsake their general , and joyn themselves unto his party . strengthned wherewith , he makes himself master of cassovia ; in which he changed not only the religion , but the civil government : insomuch that many of those which were addicted to the church of rome , were presently slain upon the place , and most of the rest turned out of the city , together with the greatest part of the church-men , the bishops , and the emperor's treasurer . upon which fortunate success , a great party in the vpper hungary declare in favour of his cause , violently break open the religious houses , compel the fryers to put themselves into fortified places ; and finally , to abandon presburgh , the chief town of that kingdom , and to flye for shelter to vienna , as their surest refuge . . after this , basta , the lord-general of the emperor's forces , obtained the better of them in some fortunate skirmishes , which rather served to prolong , than to end the warr. for botscay was grown to so great strength , and made such spoil in all places wherever he came , that pallas lippa his lieutenant , was found to be possessed at the time of his death , of no fewer than seven hundred chains of gold , and one hundred thousand ducats in ready money , which he had raked together within less than a year . this treasure coming into botscay's hands by the death of lippa , he mightily encreased his army , with which he took in many strong towns , and brought in some of the nobility of the vpper hungary , sending his forces into styria , austria , and moravia , which he spoiled and wasted . insomuch that the emperor , being forced to send commissioners to him to accord the differences , could obtain no better conditions from him , but , that liberty of conscience , and the free exercise of the reformed religion , should be permitted to all those who demanded the same ; and that himself should be estated in the principality of transylvania , for the term of his life . and though the emperor at first refused to yeeld to these hard conditions ; yet in the next year , anno , upon a second treaty with the estates of that kingdom , it was agreed upon by the commissioners on both sides , that the free exercise as well of the reformed , as of the romish religion , should be permitted to all men in the realm of hungary , as in the time of maximilian the father , and ferdinand the grandfather , of the present emperor . which articles were more fully ratified in the pacification made at vienna , on the fourteenth of september then next following . in which it was expresly cautioned and capitulated , that the calvinian religion should from thenceforth be exercised as freely as either the lutheran or the romish . in managing which negation between the parties , matthias the arch-duke , who hitherto had secretly encouraged the hungarian gospellers , was not only present , but openly gave both countenance and consent unto it . . the gaining of this point , put them upon a hope of obtaining greater , even to the abrogating of all laws and ordinances for the burning of hereticks , and whatsoever else were contrary to their religion ; as also , to the nominating of the palatine , or principal officers , and to the making of confederacies with their neighbour-nation . during the agitating of which matters , botscay dyes in cassovia ; but leaves his faction so well formed , that they are able to go on without their leader . an assembly of the states of hungary is called , by the emperor , at presburgh , in the middle of august , anno ; but nothing done , for want of the presence of arch-duke matthias , who was appointed by the emperor to preside therein . which hapned also to the like assembly of estates of the dukedom of austria , and of the whole empire , the next year , at the city of ratisbone . matthias , in the mean season , had his own designs apart : for , at such time as the assembly of the estates was held at ratisbone , he makes a journey unto presburgh , convocates thither the estates of hungary , confirms the pacification made before at vienna , suffers them to confederate with their neighbours of austria , and makes himself the head of that confederation . by vertue whereof , he commands the people of both countreys to put themselves into arms , pretending an expedition into moravia , but aiming directly against prague , the chief town of bohemia , where the emperor rodolphvs then resided : whom he so terrified with his coming with an army of eighteen thousand , that he consented to deliver the crown of hungary into the hands of matthias , to yeeld unto him the possession of all that kingdom , and to discharge his subjects from their former allegiance ; upon condition that the estates of that realm should chuse no other king but the said arch-duke . which agreement being made the th of iune , , matthias is accordingly crowned king of hungary ; and illisachius , a profest calvinian , and one of the principal sticklers in these agitations , is made palatine of it . . by this transaction , the whole dukedom of austria , and so many of the provinces subordinate to it , as were not actually possessed by the arch-duke ferdinand , are consigned over to matthias . many inhabitants whereof , professing the calvinian forms and doctrines , ( which only must be called the reformed religion ) and building on the late confederation with the realm of hungary , presumed so far upon the patience of their prince , as to invade some publick churches for the exercise of it . but they soon found themselves deceived : for matthias having somewhat of the states-man in him , and being withall exasperated by the pope's nuncio , interdicts all such publick meetings . he had now served his turn in getting the possession of the crown of hungary , and was not willing to connive at those exorbitances in his austrian subjects , ( over whom he challenged a more absolute soveraignty , than over any of the rest ) which he had cherished for self-ends in the kingdom of hungary . the austrians , on the other side , who professed the reformed religion , refuse to take the oath of allegiance to him , if they might not exercise their religion in as free a manner as the hungarians were permitted to do by the pacification . and thereupon they presently give order to their tenants and vassals , to put themselves into arms , appoint a general assembly of the protestant and reformed states , to be held at horn , and there resolve to extort that by way of force , which they could not hope to gain by favour . some pains was took by maximilian the arch-duke , another of the emperor's brothers , to accord the difference ; who offered them , in the name of the king , to tolerate the free exercise of their religion without the cities ; and that in the bestowing of the publick offices , there should be no exception taken at them in regard of their difference in religion ; and withall , gave them many reasons why such a general liberty as they desired , could not be granted by the king , with reference to his honour , conscience , or particular safety . . but this reasonable offer did not satisfie the reformed party , ( for so the calvinians must be called ) by whom the hungarians and moravians are sollicited to associate with them , till they had compassed their desires : and upon confidence thereof , refused more obstinately to take the oath , than before they did ; levying new forces for the warr , and quartering them in great numbers round about the city of crema , the chief city of the vpper austria . but in the end , upon the intervention of the moravian ambassadors , the new king was content to yeeld to these conditions following , viz. that the nobility in their castles or towns , as also in their city-houses , should for themselves and their people , have the free exercise of their religion . that the free exercise of preaching might be used in the three churches of iserdorf , trihelcuincel , and horn. that the like freedom of religion might be also exercised in all those churches in which they enjoyed the same till the king 's late edict : and , that the councellors of state , and other publick officers , should from thenceforth chose promiscuously out of both religions . upon the granting of which articles , but not before , they did not only take the oath of allegiance , but gave him a magnificent reception in the town of lintz ; which hapned on the th of may , . . no sooner were the austrians gratified in the point of religion , but the bohemians take their turn to require the like ; concerning which , we are to look a little backward , as far as to the year . about which time , we find a strong party to be raised amongst them , against some superstitions and corruptions in the church of rome ; occasioned , as some say , by reading the works of wickliff , and by the diligence of piccardus , a flemming born , as is affirmed by some others , from whom they had the name of piccards ; cruelly persecuted by their own kings , and publickly condemned in the council of constance ; they continued constant , notwithstanding , to their own perswasions : distinguished also from the rest of the bohemians , by the name of calixtins , from the use of the chalice ; and subutraque , from communicating in both kinds , against all opposers . their adversaries in the church of rome , reproached them by the name of adamites , and sometimes of piccards ; imputing to them many heterodoxies , and some filthy obscenities , of which they never proved them guilty . in this condition they remained till the preaching of luther , and the receiving of the augustin confession in most parts of the empire ; which gave them so much confidence , as to purge themselves from all former calumnies , by publishing a declaration of their faith and doctrine : which they presented at vienna to the arch-duke ferdinand , about ten years before chosen king of bohemia , together with a large apology prefixt before it . by which confession it appears , that they ascribe no power to the civil magistrate in the concernments of the church . that they had fallen upon a way of ordaining ministers amongst themselves , without recourse unto the bishop , or any such superior officer , as a super-intendent . and finally , that they retained the use of excommunication , and other ecclesiastical censures , for the chastising of irregular and scandalous persons . in which last point , and almost all the other branches of the said confession , though they appeared as sound and orthodox as any others which had separated from the church of rome ; yet by their symbolizing with geneva in so many particulars , it was no hard matter for the whole body of calvinianism to creep in amongst them ; the growth whereof inflamed them to such desperate courses as they now pursued . . for this , they laid a good foundation in the former year , : when matthias with his great army was preparing for prague , they found the emperor in some fear , from which he could not be secured , but by their assistance ; and they resolved to husband the conjuncture for their best advantage . in confidence whereof , they propose unto him these conditions , viz. that the free exercise of religion , as well according to the bohemian , as the augustin confession , might be kept inviolable ; and that they which professed the one , should neither scoff or despise the other . that all arch-bishopricks , bishopricks , abbotships , and other spiritual preferments , should be given to the bohemians only ; and that ecclesiastical offices should be permitted to protestant ministers as in former times . that it should be lawful for all men in their own bounds and territories , to build churches for their own religion : and that the professors and patrons of the vniversity of prague , should be joyned to the consistory as in former times . that all political offices should be indifferently permitted unto men of both religions . with many other things of like weight and moment , in their civil concernments . but the emperor was not yet reduced to that necessity , as to consent to all at once . he gratified them at the present with a conformation of their civil rights ; but put off the demands which concerned religion , to the next assembly of estates ; conniving , in the mean time , at the exercise of that religion which he could not tolerate . . but the calvinian calixtins , or confessionists , call them which you will , perceiving a strong party of the catholicks to be made against them , appointed a general assembly to be holden in the city of new prague , the th of may , to consult of all such matters as concerned their cause , protesting publickly ( according to the common custom of that kind ) , that this assembly , though not called by the emperor's authority , aimed at no other end than his service only , and the prosperity of that kingdom ; that both the emperor and the kingdom too , might not through the perswasions of his evil councellors , be brought to extream peril and danger . this done , they send their letters to the new king of hungary , the prince elector palatine ; the dukes of saxony and brunswick , and other princes of the empire ; beseeching them , that by their powerful intercession with his imperial majesty , they might be suffered to enjoy the exercise of their own religion , which they affirmed to differ in no material point from the confession of ausberg . following their blow , they first remonstrate to the emperor how much they had been disappointed of their hopes and expectations , from one time to another ; and , in fine , tells him in plain terms , that they will do their best endeavour for the raising of arms , to the end they might be able with their utmost power , to defend him their soveraign , together with themselves and the whole kingdom , against the practises of their forreign and domestick enemies . according to which resolution , they forthwith raised a great number both of horse and foot , whom they ranged under good commanders , and brought them openly into prague . they procured also , that ambassadors were sent from the elector of saxony , and the estates of silesia , ( a province many years since incorporated with the realm of bohemia ) to intercede in their behalf . this gave the emperor a fair colour to consent to that , which nothing but extream necessity could have wrested from him . . for thereupon he published his letters of the th of iuly , , by which it was declared , that all his subjects communicating under one or both kinds , should live together peaceably and freely , and without wronging or reviling one another , under the pain and penalty of the law to be inflicted upon them who should do the contrary . that as they who communicated under one kind , enjoyed the exercise of their religion in all points , throughout the kingdom of bohemia ; so they which did communicate under both kinds , should enjoy the field , without the lett or interruption of any ; and that they should enjoy the same till a general union in religion , and an end of all controversies , should be fully made : that they should have the lower consistory in the city of prague , with power to conform the same according to their own confession . that they might lawfully make their priests as well of the bohemian , as of the german nation ; and settle them in their several parishes , without lett or molestation of the arch-bishop of prague : and , that besides the schools and churches which they had already , it might be lawful for them to erect more of either sort , as well in cities , as in towns and countrey villages . he declared also , that all edicts formerly published against the free exercise of religion , should be void , frustrate , and of none effect : and that no contrary edict against the states of the religion , should either be published by himself , or any of his heirs and successors ; or if any were , should be esteemed of any force or effect in law : and finally , that all such of his majesty's subjects that should do any thing contrary to these his letters , whether they were ecclesiastical or temporal persons , should be severely punished as the troublers of the common peace . . the passing of this gracious edict ( which the confessionists were not slow of putting into execution ) , exceedingly exasperated all those of the catholick party ; who thereupon called in the arch-duke leopold , bishop of passaw , and one of the emperor's younger brothers : which invitation he obeyed , entred the countrey with an army of twelve thousand men , makes himself master of new prague , and attempts the old. but he found such resistance there , that k. matthias , with a powerful army , came time enough to their relief , and dislodged the besiegers . which aid he brought them at that time , not out of love to their religion , or their persons either , but only upon some advertisement which had been given him of duke leopold's purposes , of getting that kingdom to himself , as formerly matthias had extorted the realm of hungary , in despight of the emperor . but meaning to make sure work of it , he prevailed so far , that the emperor resigned unto him that kingdom also , to which he was cheerfully elected by the estates of the countrey , before the end of this year , anno . and within two years after , was raised to the imperial dignity on the death of his brother . advanced unto which power and height , he governed his dominions with great moderation , till the year . when being himself , and all his brothers , without hope of children , he cast his eyes upon his cousin ferdinand , then duke of gratzi , ( a prince wholly acted by the jesuits ) whom he adopted for his son , declared him for his successor in all the patrimony and estates belonging to the house of austria ; and in the year , put him into the actual possession of the realms of hungary and bohemia ; but not with any such formality of election unto either of them , as in his own case had been observed . . this gave encouragement to some of the catholick party , to take offence at some churches lately erected by those of the reformed religion , ●●d either totally to deface them , or to shut them up . complaint hereof is made unto the emperor , but without any remedy . so that being doubly injured , as they gave it out , they called an assembly of the states , that order might be taken for the preservation of religion , and their civil rights , both equally endangered by these new encroachments . the emperor disallows the meeting , commanding them by proclamation to dissolve the same . which so exasperated some hot spirits , that the emperor's secretary , and two of his principal councellors , were cast headlong out of the castle-windows . and though all three miraculously escaped with life , yet the conspirators conceived the fact to be so unpardonable , that they could find no means of doing better , but by doing worse . for hereupon they set a guard of soldiers on the baron of sternberge , governour of the castle and kingdom ; they secure prague , displace all the emperor 's old councellors , and totally clear the kingdom of all the jesuits ; and presently , as well by letters to matthias himself , as by a publick declaration scattered in all parts of the kingdom , they justifie themselves and their actings in it . which done , they nominate two and thirty persons of their own perswasion , to have a superintendency over all affairs which concerned that kingdom , whom they called by the name of directors ; and enter into a solemn league or covenant , to defend each other against all persons whatsoever , without excepting either king or emperor . for punishing these insolencies , on the one side ; and preserving the malefactors , on the other , from the hands of justice ; a terrible confusion first , and afterwards a more terrible warr , breaks out amongst them . in the first heats whereof , the emperor matthias dyes , and ferdinand is lawfully elected to succeed in the empire . to stop the course of whose good fortunes , the bohemian confederates renounce all allegiance to him , proclaim him for no king of theirs , nor so to be acknowledged by the princes and estates of germany . . but their new governours ( or directors , as they called them ) being generally worsted in the warr , and fearing to be called to a strict account for these multiplyed injuries , resolve upon the choice of some potent prince , to take that unfortunate crown upon him . and who more like to carry it with success and honour , than frederick the fifth , prince elector palatine , the head of the calvinian party , son-in-law to the king of england , descended from a daughter of the prince of orange , and by his wife allyed to the king of denmark , the dukes of holstein and brunswick , three great lutheran princes . these were the motives on their part to invite him to it ; and they prevailed as much with him to accept the offer , to which he was pushed forward by the secret instigation of the states united , whose truce with spain was now upon the point of exspiration ; and they thought fit , in point of state-craft , that he should exercise his army further off , than in their dominions . and unto these it may be added , he had before incurred the emperor's displeasure on a double account ; first , for projecting the confederacy of the chiefs of the calvinists , ( whom they called the princes of the vnion ) for defence of themselves and their religion . and secondly , for demolishing the fortifications which were raised at vdenhaine , though authorized by the placart of matthias himself , for which he was impleaded in the chamber of spires . upon which motives and temptations , he first sends forth his letters to the estates of bohemia , in which he signified his acceptance of the honour conferred upon him , and then acquaints k. iames with the proposition , whose counsel he desired therein for his better direction . but king iames was not pleased in the precipitancy of this rash adventure , and thought himself unhandsomely handled , in having his advice asked upon the post-fact , when all his counsels to the contrary must have come too late . besides , he had a strong party of calvinists in his own dominions , who were not to be trusted with a power of disposing kingdoms , for fear they might be brought to practise that against himself , which he had countenanced in others . he knew no prince could reign in safety , or be established on his throne with peace and honour , if once religion should be made a cloak to disguise rebellions . . upon these grounds of christian prudence , he did not only disallow the action in his own particular , but gave command that none of his subjects should from thenceforth own his son-in-law for the king of bohemia , or pray for him in the liturgy , or before their sermons , by any other title than the prince elector . at which the english calvinists were extreamly vexed , who had already fancied to themselves upon this occasion the raising of a fifth monarchy in these parts of christendom , even to the dethroning of the pope . the setting up of calvin in st. peter's chair , and carrying on the warr to the walls of constantinople . no man more zealous in the cause , than arch-bishop abbot , who pressed to have the news received with bells and bonfires , the king to be engaged in a warr for the defence of such a righteous and religious cause , and the jewels of the crown to be pawned in pursuance of it , as appears plainly by his letters to sir robert naunton , principal secretary of estate . which letters bearing date on the th of december , anno , are to be found at large in the printed cabala , p. , &c. and thither i refer the reader for his satisfaction . but neither the perswasions of so great a prelate , nor the sollicitations of the princess and her publick ministers , nor the troublesome interposings of the house of commons in a following parliament , were able to remove that king from his first resolution . by which , though he incurred the high displeasure of the english puritans , and those of the calvinian party in other places ; yet he acquired the reputation of a just and and religious prince , with most men besides , and those not only of the romish , but the lutheran churches . and it is hard to say which of the two were most offended with the prince elector , for his accepting of that crown ; which of them had more ground to fear the ruin of their cause and party , if he had prevailed ; and which of them were more impertinently provoked to make head against him , after he had declared his acceptance of it . . for when he was to be inaugurated in the church of prague , he neither would be crowned in the usual form , nor by the hands of the arch-bishop , to whom the performing of that ceremony did of right belong ; but after such a form and manner as was digested by scultetus , his domestick chaplain , who chiefly governed his affairs in all sacred matters . nor would scultetus undertake the ceremony of the coronation , though very ambitious of that honour , till he had cleared the church of all carved images , and defaced all the painted also . in both respects a-like offensive to the romish clergy , who found themselves dis-priviledged , their churches sacrilegiously invaded , and further ruin threatned by these innovations . a massie crucifix had bin erected on the bridg of prague , which had stood there for many hundred years before ; neither affronted by the lutherans , nor defaced by the iews , though more averse from images than all people else : scultetus takes offence at the sight thereof , as if the brazen serpent were set up and worshipped ; perswades the king to cause it presently to be demolished , or else he never would be reckoned for an hezekiah ; in which he found conformity to his humour also . and thereby did as much offend all sober lutherans , ( who retain images in their churches , and other places ) as he had done the romish clergy by his former follies . this gave some new encrease to those former jealousies which had been given them by that prince ; first , by endeavouring to suppress the lutheran forms in the churches of brandenburgh , by the arts and practises of his sister . and secondly , by condemning their doctrine at the synod of dort , ( in which his ministers were more active than the rest of the forreigners ) though in the persons of those men whom they called arminians . but that which gave them greatest cause of offence and fear , was his determinarion in a cause depending between two sisters , at his first coming to the crown ; of which , the youngest had been married to a calvinian , the eldest to a lutheran lord. the place in difference , was the castle and seignury of gutscin , of which the eldest sister had took possession , as the seat of her ancestors . but the king passing sentence for the younger sister , and sending certain judges and other officers , to put the place into her actual possession , they were all blown up with gun-powder , by the lutheran lady , not able to concoct the indignity offered , nor to submit unto judgment which appeared so partial . . in the mean time , whilst the elector was preparing for his journey to prague , the faction of bohemia not being able to withstand such forces as the emperor had poured in upon them , invited bethlem gabor ( not long before made prince of transylvania , by the help of the turks ) to repair speedily to their success . which invitation he accepts , raiseth an army of eighteen thousand men , ransacks all monasteries and religious houses , wheresoever he came ; and in short time becomes the master of the vpper hungary , and the city of presburgh ; the protestants in all places , but most especially the calvinians , submitting readily unto him , whom they looked upon as their deliverer from some present servitude . from thence he sends his forces to the gates of vienna , and impudently craves that the provinces of styria , carinthia , and carniola , should be united from thenceforth to the realm of hungary , the better to enable the hungarians to resist the turk . and having a design for ruining the house of austria , he doth not only crave protection from the ottoman emperor , but requires the new king and estates of bohemia ; with the provinces incorporate to it , to send their ambassadors to constantinople , for entring into a confederacy with the common enemy . hereupon followed a great meeting of ambassadors from bohemia , austria , silesia , lusatia , venice , ●oland , and turkie . all which assembled at newhasall , in the vpper hungary ; where the turk readily entred into the association , and the venetian ambassador undertook the like in the name of that seignury . encouraged wherewith , the transylvanian is proclaimed king of hungary ; who to make good a title so unjustly gotten , provides an army of no fewer than thirty thousand ( others say fifty thousand ) men . with which if he had entred into any part of bohemia , before the new king had lost himself in the battel of prague , it is most probabable that he might have absolutely assured that kingdom to the prince elector , acquired the other for himself , and parted the estates of austria amongst their confederates . . but so it hapned , that some lutheran and popish princes , being both equally jealous of their own estates , and careful to preserve the interest of their several parties , entred into league with the emperor ferdinand , for the defence of one another , and the recovery of that kingdom to the house of austria . in prosecution of which league , iohn-george , the duke elector of saxony , invades lusatia ( another of the incorporate provinces ) with a puissant army , and in short time reduceth it under his command . and with like puissance , maximilian duke of bavaria , the most potent of the catholick princes , falleth into bohemia , and openeth all the way before him , to the walls of prague . joyning with the imperial forces under count bucquoy , they are said to have made up an army of fifty thousand . with which they gave battel to the army of the prince elector , consisting of thirty thousand men , under the conduct of the prince of anhalt , and the count of thurne . it is reported , that the prince elector was so good a husband for the emperor , as to preserve his treasures in the castle of prague , without diminishing so much thereof as might pay his soldiers : which made many of them throw away their arms , and refuse to fight . but sure it is , that the imperials gained a great and an easie victory ; in the pursuit whereof , the young prince of anhalt , together with count thurne , and saxon weimar , were taken prisoners , the bohemian ordnance all suprised , prague forced to yeeld unto the victor , the king and queen compelled to flye into silesia , from whence by many difficult passages , and untravelled ways , they came at last in safety to the hague in holland . nor is it altogether unworthy of our observation , that this great victory was obtained on a sunday morning , being the th of november , and the d sunday after trinity ; in the gospel of which day occurred that memorable passage , reddite caesari , qua sunt caesaris : that is to say , render unto caesar the things which are caesars : which seemed to judg● the quarrel on the emperor's side . hereupon followed the most tragical , or rather most tyranical execution of the chief directors , who had a hand in the design ; the suppressing of the protestant reformed religion , in all the emperor's estates , the falling back of bethlem gabor into transylvania , the proscribing of the prince elector and his adherents , the transferring of the electoral dignity , together with the upper palatinate , on the duke of bavaria ; the conquest of the lower palatinate by the king of spain , and the setting up of popery in all parts of both . in which condition they remained till the restoring of charles lodowick , the now prince elector , to the best part of his estate , by the treaty of munster , . . such was the miserable end of the warr of bohemia , raised chiefly by the pride and pragmaticalness of calvin's followers , out of a hope to propagate their doctrines , and advance their discipline in all parts of the empire . nor sped the hugonots much better in the realm of france ; where , by the countenance and connivance of king henry the th , who would not see it ; and during the minority of lewis the th , who could not help it ; they possessed themselves of some whole countreys , and near two hundred strong towns , and fortified places . proud of which strength , they took upon them as a commonwealth , in the midst of a kingdom ; summoned assemblies for the managing of their own affairs , when , and as often as they pleased . gave audience to the ministers of forreign churches ; and impowred agents of their own to negotiate with them . at the same meetings they consulted about religion , made new laws for government , displaced some of their old officers , and elected new ones ; the king's consent being never asked to the alterations . in which licentious calling of their own assemblies , they abused their power to a neglect of the king's authority ; and not dissolving those assemblies when they were commanded , they improved that neglect to a disobedience . nay , sometimes they run cross therein to those very edicts which they had gained by the effusion of much christian blood , and the expence of many hundred thousand crowns . for by the last edict of pacification , the king had granted the free exercise of both religions , even in such towns as were assigned for caution to the hugonot party . which liberty being enjoyed for many years , was at last interrupted by those very men who with so much difficulty had procured it . for in an assembly of theirs which they held at loudun , anno , they strictly commanded all their governours , mayors , and sheriffs , not to suffer any jesuit , nor those of any other order , to preach in any of the towns assigned to them , though licensed by the bishop of the diocess , in due form of law. and when , upon a dislike of their proceedings , the king had declared their meetings to be unlawful , and contrary to the publick peace ; and had procured the declaration to be verified in the court of parliament ; they did not only refuse to separate themselves , as they were required , but still insisted upon terms of capitulation , even to a plain justifying of their actings in it . . these carriages gave the king such just offence , that he denied them leave to send commissioners to the synod of dort , to which they had been earnestly invited by the states of the netherlands . for being so troublesome and imperious , when they acted only by the strength of their provincial or national meetings ; what danger might not be suspected from a general confluence , in which the heads of all the faction might be laid together ? but then to sweeten them a little after this refusal , he gave them leave to hold an assembly at charenton , four miles from paris , there to debate those points , and to agree those differences which in that synod had been agitated by the rest of their party . which liberty they made such use of , in the said assembly , that they approved all the determinations which were made at dort , commanded them to be subscribed , and bound themselves and their successors in the ministry , by a solemn oath , * not only stedfastly and constantly to adhere unto them , but to persist in maintenance thereof , to the last gasp of their breath . but to return to the assembly at loudun ; they would not rise from thence , though the king commanded it , till they had taken order for another assembly to be held at rochel , the chief place of their strength , and the metropolis or principal city of their common-wealth . which general assembly being called by their own authority , and called at such a time as had given the king some trouble in composing the affairs of bearn , was by the king so far disliked , and by especial edict so far prohibited , that they were all declared to be guilty of treason , who should continue in the same without further order . which notwithstanding , they sate still , and very undutifully proceeded in their former purposes . their business was to draw up a remonstrance of their present grievances , or rather of the fears and jealousies which they had conceived on the king's journey into bearn . this they presented to the king by their own commissioners , and thereunto received a fair and plausible answer , sent in a letter to them by the duke des diguiers ; by whom they were advised to dissolve the assembly , and submit themselves unto the king. instead whereof , they published a declaration in defence of their former actions , and signified a resolution not to separate or break up that meeting , until their grievances were redressed . . it hapned at the same time , that the lord of privas ( a town in which the hugonots made the strongest party ) married his daughter and heir to the viscount of cheylane ; and dying , left the same wholly unto his disposal . who being of different perswasions from the greatest part of his vassals , altered the garrison , and placed his own servants and dependents in it , as by law he might . this moved the hugonots of the town , and the neighbouring villages , to put themselves into a posture of warr , to seize upon the places adjoining , and thereby to compel the young noble-man to forsake his inheritance . which being signified to the king , he presently scored this insolence on the account of the rochellers , who standing in defiance of his authority , was thought to have given some animation unto the town of privas , to commit those out-rages . doubly affronted and provoked , the king resolves to right himself in the way of arms. but at the instant request of des diguiers , before remembred , ( who had been hitherto a true zealot to the hugonot cause ) he was content to give them four and twenty days of deliberation before he drew into the field . he offered them also very fair and reasonable canditions ; not altogether such as their commissioners had desired for them ; but far better than those which they were glad to accept at the end of the warr , when all their strengths were taken from them . but the hugonots were not to be told , that all the calvinian princes and estates of the empire , had put themselves into a posture of warr ; some for defence of the palatinate , and others in pursuance of the warr of bohemia . of which they gave themselves more hopes than they had just cause for . in which conjuncture , some hot spirits then assembled at rochel , blinded with pride , or hurried on by the fatality of those decrees which they maintained to be resolved upon by god before all eternity , reject all offers tending to a pacification , and wilfully run on to their own destruction . for presently upon the tendry of the king's proposals , they publish certain orders for the regulating of their disobedience ; as namely , that no agreement should be made with the king , but by the consent of a general convocation of the chiefs of their party ; about the payment of their soldiers wages , and intercepting the revenues of the king and clergie , toward the maintenance of the warr. they also cantoned the whole kingdom into seven divisions ; assigned to each of those divisions , a commander in chief ; and unto each commander , their particular lieutenants , deputy-lieutenants , and other officers , with several limitations and directions prescribed to each of them for their proceeding in this service . . this makes it evident , that the king did not take up arms , but on great necessities . he saw his regal authority neglected , his especial edicts wilfully violated , his gracious offers scornfully slighted , his revenues feloniously intercepted , his whole realm cantoned before his face , and put into the power of such commanders as he could not trust : so that the warr being just on his part , he had the more reason to expect such an issue of it , as was agreeable to the equity of so good a cause . he had besides , all those advantages both at home and abroad , which in all probability might assure him of the end desired . the prince elector palatine had been worsted in the warr of bohemia , and all the princes of the union scattered to their several homes , which they were hardly able to defend against so many enemies ; so that there was no danger to be feared from them . and on the other side , the king of great britain , whom he had most cause to be afraid of , had denied assistance to his own children in the warr of bohemia , which seemed to have more justice in it than the warr of the hugonots ; and therefore was not like to engage in behalf of strangers , who rather out of wantonness , than any unavoidable necessity , had took up arms against their lawful and undoubted soveraign . at home the rochellers were worse befriended than they were abroad ; i mean the common-wealth of rochel , as king lewis called it . the whole confederacy of the hugonots there contrived and sworn to ; they had cantoned the whole realm into seven divisions , which they assigned to the command of the earl of chastillon , the marquess de la force , the duke of so●bize , the duke of rohan , the duke of trimoville , the duke des diguer , and the duke of bouillon , whom they designed to be the generalissimo over all their forces . but neither he , nor des diguers , nor the duke of trimoville , nor chastillon , would act any thing in it , or accept any such commissions as were sent unto them : whether it were that they were terrified with the ill success of the warr of bohemia ; or that the conscience of their duty did direct them in it , i dispute not now . so that the rochellers being deserted both at home and abroad , were forced to rely upon the power and prudence of the other three ; and to supply all other wants , out of the magazine of obstinacy and perversness ; with which they were plentifully stored . two instances i shall only touch at , and pass over the rest . the town of clerack being summoned the of iuly , , returned this answer to the king , viz. that if he would permit them to enjoy their liberties , withdraw his armies , and leave their fortifications in the same estate in which he found them , they would remain his faithful and obedient subjects . more fully , those of mount albon on the like occasion , that they resolve to live and dye ( not in obedience to the king , as they should have said , but ) in the vnion of the churches . most religious rebels ! . next , let us look upon the king ; who being brought to a necessity of taking arms , first made his way unto it by his declaration of the second of april , published in favour of all those of that religion who would contain themselves in their due obedience . in pursuance whereof , he caused five persons to be executed in the city of tours , who had tumultuously disturbed the hugonots , whom they found busied at the burial of one of their dead . he also signified to the king of great britain , the princes of the empire , and the states of the netherlands , that he had not undertook this warr to suppress the religion , but to chastise the insolencies of rebellious subjects . and what he signified in words , he made good by his deeds : for when the warr was at the hottest , all those of the religion in the city of paris , lived as securely as before , and had their accustomed meetings at charenton , as in times of peace . which safety and security was enjoyed in all other places , even where the king's armies lodged and quartered . nay , such a care was taken of their preservation , that when some of the rascality in the city of paris , upon the first tydings of the death of the duke of mayenne , ( who had been slain at the siege of mont-albon , amongst many others ) breathed nothing but slaughter and revenge to the hugonot party ; the duke of mounbazon , being then governour of the city , commanded their houses and the streets to be safely guarded , so that no hurt was done to their goods or persons . and when the rabble , being disappointed of their ends in paris , had run tumultuously the next day to charenton , and burned down their temple , an order was presently made by the court of parliament , for the re-edifying it at the king 's sole charges , and that too in a far more beautiful fabrick than before it had . but in the conduct of the warr , he governed not his counsels with like moderation , suffering the sword too often to range at liberty ; as if he meant to be as terrible in his executions , as he desired to be accounted just in his undertakings . but possibly this may be excused , though not defended , as being done in hot blood , when the spirits of the soldiers were enflamed with anger , by reason of the loss of so many of their chief commanders , occasioned by the holding out of the obstinate party ; or the loss of their fellows ; and could not easily be quenched but by the blood of their enemies . . i shall not touch upon the particulars of this warr , which was quick and violent ; and as succesful on the king's part , as he could desire . let it suffice , that within the compass of eighteen months , or thereabouts , he stript them of no fewer than one hundred of their strongest places : so that their whole strength was reduced in a manner to two towns only ; that is to say , the strong town of montalbon , and the port of rochel ; the rest submitting one by one , at the first demand . a peace is thereupon concluded before montpellier , agreeable enough to the will of the victor , and with security enough to the vanquished party , if all conclusions had been kept with as great a constancy , as they had been agreed upon with a seeming alacrity . by which accord , the said two towns were to be held in caution for three years only ; and the last seemed much over-awed by the fort of k. lewis , erected by the count of soiscons , when he lay before it . for the demolishing of which fort , the king was earnestly sollicited by their commissioners ; and for the not granting whereof , when it was desired , he was accused for violating the pacification which he had made with them before montpellier , and solemnly confirmed in the courts of parliament . and on the other side , the king complained as sensibly against the hugonots , in regard they had not setled the ecclesiasticks in their lawful possessions , nor admitted those of the roman-catholick religion , unto civil offices , in any of their towns and territories , as by the articles of that pacification they were bound to do . so that the wound seemed rather to be skinned , than healed ; and suddenly became more dangerous than at first it was . for those of rochel being somewhat blocked up by fort lewis , toward the land , practised with the duke of soubize to grow strong by sea , and make up a fleet consisting of eleven men of warr , besides lesser vessels , enter the large haven of blavet in bretagne , seize upon all the ships which they found therein ; and amongst others , six of great strength and beauty , belonging to the duke of nevers . by the accession of this strength , they seize upon the isles of rhe and oleron , with all the shipping in the same ; and having gathered together a navy of no fewer than seventy sail , they infest the seas , and interrupt the course of traffick . . for the repressing of these pyrates , ( for they were no better ) the king sends out the duke of montmorency , with a naval power ; hires twenty men of warr of the states of holland , and borrows eight tall ships of the king of england : with which he gives battel to soubize , beats him at sea , and forceth him to flye dishonourably from the isle of rhe , which the french presently possess , and begin to fortifie . for the removal of whose forces from that island , which blockt up their haven , the rochellers mediate , by soubize , with k. charles of england ; betwixt whom , and his brother of france , some disgust had hapned , for sending back the french of both sexes , whom the queen brought with her . for hereupon the french king seizeth upon all the english ships which traded on the river of bourdeaux ; and the english , to revenge the wrong , sets out a fleet of thirty sail , all men of warr , commanded by the earls of denbigh and lindsey , with an intent to steer for rochel , and relieve that town . but being encountred with cross winds , they came back again , and leave the prosecuting of the action to the duke of buckingham . who , the next year , sets forward with a puissant army , consisting of ten thousand men , and wafted over in one hundred and fifty sail of ships , all fit for service . his design was for the recovering of the isle of rhe , and relieving rochel . both which he might have compassed without any great difficulty , if he had not lost the opportunities which he gained at his landing ; passed by the fort of la pre , as not worth the taking , and suffering himself to be complemented out of the storming of st. martins , when it was at his mercy . for the french forces entring by the fort of la pre , compelled him to an unsafe retreat , but of a great part of his army ; and sent him back with far less honour than he brought a-long with him . . but the relief of rochel is not so given over . a strong fleet is prepared for the year next following , to be commanded by the duke , who gave himself more hopes of good fortune in it , than his fates assigned him . for being villanously slain at portsmouth , when he was almost ready to embark his soldiers , the conduct of the action is committed to the earl of lindsey ; who very cheerfully and couragiously undertook the service . but the french had blockt up the haven of rochel , with piles and ramparts , and other most stupendious works in the midst of the ocean , that it was utterly impossible for the earl to force his passage , though he did most gallantly attempt it . which being observed by those of rochel , who were then besieged to landward , by the king in person , and even reduced unto the last extremity , by plagues and famine ; they presently set open their gates , and without making any conditions for their preservation , submitted absolutely to that mercy which they had scorned so often in their prosperous fortunes . the king thus master of the town , dismantleth all their fortifications , leaves it quite open both to sea and land , commands them to renounce the name of rochel , and to take unto the town the name of mary ville , or bourg de st. mary . but herein his command found but small compliance ; the name of rochel still remaining , and that of mary ville , or bourg de st. mary , almost as soon forgotten as it had been given . after which followed the surrendry of nismess , and montalbon , two impregnable places ; the first of which had been re-fortified in these last commotions . for , what town could presume of standing out against the king , when rochel had been forced to submit to mercy . . see now to what a low condition these hot calvinian spirits have reduced themselves by their frequent insolencies ; how different their affairs were at the end of this warr , from that felicity which they enjoyed when they first began it . before the beginning of the warr , anno , they were possessed of well-near two hundred strong towns and castles , well fortified for their personal safety , besides many fair houses , and large territories , which they had in the villages , in which their pleasures and their profits were a-like consulted ; they slept all of them under their own vines , and their own fig-trees , neither fearing , nor having cause to fear the least disturbance . with those of the catholick party they were grown so intimate , by reason of their frequent inter-marriages with one another , that in few years they might have been incorporated with them , and made of the same family , though of different faiths . the exercise of their religion had been permitted to them since the passing of the edict of nants , , without interruption . and that they might have satisfaction also in the courts of justice , some courts were purposely erected for their ease and benefit , which they called les chambres d' l' edict , wherein there were as many judges and other officers of their own perswasions , as there were of the contrary . in a word , they lived so secure and happy , that they wanted nothing to perpetuate their felicities to succeeding ages , but moderation in themselves , gratitude to almighty god , and good affections towards their king. . such were the fortunes and successes of the presbyterians in the rest of christendom , during the last ten years of the reign of k. iames , and the beginnings of k. charles . by which both kings might see how unsafe they were , if men of such pragmatical spirits , and seditious principles , should get ground upon them . but k. iames had so far supported them in the belgick provinces , that his own calvinists presumed on the like indulgence ; which prompted them to set nought by his proclamations , to vilifie his instructions , and despise his messages . finally , they made tryal of his patience also , by setting up one knight , of broadgates ( now called pembroke colledg ) to preach upon the power of such popular officers as calvin thinks to be ordained by almighty god , for curbing and restraining the power of kings . in which , though knight himself was censured , the doctrines solemnly condemned , & execution done upon a book of pareus , which had misguided the unfortunate and ignorant man ; yet the calvinians most tenaciously adhered to their master's tendries , with an intent to bring them into use and practise , when occasion served . so that k. iames with all his king-craft , could find no better way to suppress their insolencies , than by turning mountague upon them ; a man of mighty parts , and an undaunted spirit ; and one who knew , as well as any , how to discriminate the doctrines of the church of england , from those which were peculiar to the sect of calvin . by which he galled and gagged them more than his popish adversary ; but raised thereby so many pens against himself , that he might seem to have succeeded in the state of ismael . . in this conjuncture of affairs , k. iames departs this life , and k. charles succeeds ; who to ingratiate himself with this powerful faction , had plunged his father in a warr with the house of austria , by which he was brought under the necessity of calling parliaments , and gave those parliaments the courage to dispute his actions . for though they promised to stand to him with their lives and fortunes , in prosecution of that warr ; yet when they had engaged him in it , they would not part with any money to defray that charge , till they had stripped him of the richest jewels in the regal diadem . but he was much more punished in the consequence of his own example in aiding those of rochel against their king , whereby he trained up his own subjects in the school of rebellion , and taught them to confederate themselves with the scots and dutch , to seize upon his forts and castles , invade the patrimony of the church , and to make use of his revenue against himself . to such misfortunes many princes do reduce themselves , when either they engage themselves to maintain a party , or govern not their actions by the rules of justice ; but are directed by self-ends , or swayed by the corrupt affections of untrusty ministers . these things i only touch at here , which i reserve for the materials of another history , as i do also all the intermediate passages in the reign of k. charles , before the breaking out of the scottish tumults , and most of the preparatives to the warr of england . aerivs redivivvs : or , the history of the presbyterians . lib . xiii . containing the insurrections of the presbyterian or puritan faction , in the realm of scotland : the rebellions raised by them in england : their horrid sacriledges , murders , spoils , and rapines , in pursuit thereof : their innovations both in doctrine and discipline : and the greatest alteration made in the civil government , from the year , to the year , when they were stript of all command by the independents . . the presbyterian-scots , and the puritan-english , were not so much discouraged by the ill successes of their brethren in france and germany , as animated by the prosperous fortunes of their friends in holland . who by rebellion were grown powerful ; and by rapine , wealthy ; and by the reputation of their wealth and power , were able to avenge themselves on the opposite party . to whose felicities , if those in england did aspire , they were to entertain those counsels , and pursue those courses , by which the others had attained them ; that is to say , they were by secret practises to diminish the king's power and greatness , to draw the people to depend upon their directions , to dissolve all the ligaments of the former government ; and either call in forreign forces , or form an army of their own to maintain their doings . and this had been the business of the puritan faction , since the death of bancroft ; when by the retirements of k. iames from all cares of government , and the connivance or remisness of arch-bishop abbot , the reins were put into their hands . which gave them time and opportunity to grow strong in parliaments , under pretence of standing for the subjects property , against the encroachments of the court , and for the preservation of the true religion , against the practises of the papists . by which two artifices , they first weakned the prerogative royal , to advance their own ; and by the diminution of the king's authority , endeavoured to erect the people's , whom they represented . and then they practised to asperse with the name of papist , all those who either join not with them in their sabbath-doctrines , or would not captivate their judgments unto calvin's dictates . their actings in all which particulars , either as zealots for the gospel , in maintaining calvinism ; or patriots for the common-wealth , in bringing down the power and reputation of the two last kings ; shall be at large delivered in the life of the late arch-bishop , and consequently may be thought unnecessary to be here related . and therefore , pretermitting all their former practises , by which their party was prepared , and the design made ready to appear in publick ; we will proceed to a relation of the following passages , when they had pulled off their disguise , and openly declared themselves to be ripe for action . . the party in both kingdoms being grown so strong that they were able to proceed from counsel unto execution ; there wanted nothing but a fair occasion for putting themselves into a posture of defence ; and from that posture , breaking out into open warr. but finding no occasion , they resolve to make one ; and to begin their first embroilments upon the sending of the new liturgy and book of canons to the kirk of scotland . for though the scots in a general assembly held at aberdeen , had given consent unto the making of a liturgy for the use of that kirk , and for drawing up a book of canons out of the acts of their assemblies , and some acts of parliament ; yet ▪ when those books were finished by the care of king charles , and by his piety recommended unto use and practise , it must be looked on as a violation of their rights and liberties . and though in another of their assemblies which was held at perth , they had past five articles for introducing private baptism , communicating of the sick , kneeling at the communion , episcopal confirmation , and the observing of such ancient festivals as belonged immediately unto christ : yet when those articles were incorporated in the common-prayer-book ▪ they were beheld as innovations in the worship of god , and therefore not to be admitted in so pure and reformed a church as that of scotland . these were the hooks by which they drew the people to them , who never look on their superiors with a greater reverence , than when they see them active in the cause of religion ; and willing , in appearance , to lose all which was dear unto them , whereby they might preserve the gospel in its native purity . but it was rather gain than godliness , which brought the great men of the realm to espouse this quarrel ; who by the commission of surrendries ( of which more elsewhere ) , began to fear the losing of their tithes and superiorities , to which they could pretend no other title , than plain usurpation . and on the other side , it was ambition , and not zeal , which enflamed the presbyters ; who had no other way to invade that power which was conferred upon the bishops by divine institution , and countenanced by many acts of parliament in the reign of k. iames , than by embracing that occasion to incense the people , to put the whole nation into tumult , and thereby to compel the bishops and the regular clergy to forsake the kingdom . so the genevians dealt before with their bishop and clergy , when the reforming-humour came first upon them : and what could they do less in scotland , than follow the example of their mother-city ? . these breakings-out in scotland , smoothed the way to the like in england , from which they had received encouragement , and presumed on succours . the english puritaus had begun with libelling against the bishops , as the scots did against the king : for which , the authors and abettors had received some punishment ; but such , as did rather reserve them for ensuing mischiefs , than make them sensible of their crimes , or reclaim them from it . so that upon the coming of the liturgy and book of canons , the scots were put into such heat , that they disturbed the execution of the one by an open tumult , and refused obedience to the other by a wilful obstinacy . the king had then a fleet at sea , sufficiently powerful to have blockt up all the havens of scotland ; and , by destroying that small trade which they had amongst them , to have reduced them absolutely to his will and pleasure . but they had so many of their party in the council of scotland , and had so great a confidence in the marquess of hamilton , and many friends of both nations in the court of england , that they feared nothing less than the power of the king , or to be enforced to their obedience in the way of arms. in confidence whereof , they despise all his proclamations , with which weapons only he encountred them in their first seditions ; and publickly protested against all declarations which he sent unto them , in the streets of edenborough . nothing else being done against them in the first year of their tumults , they cast themselves into four tables for dispatch of business ; but chiefly , for the cementing of their combination . for which , they could not easily bethink themselves of a speedier course , than to unite the people to them by a league or covenant . which to effect , it was thought necessary to renew the old confession , excogitated in the year , for the abjuring of the tyranny and superstitions of the church of rome ; subscribed first by the king and his houshold-servants ; and the next year by all the natives of the kingdom , as was said before . and it was also said before , that unto this confession they adjoined a band , anno , for standing unto one another in defence thereof , against all papists , and other professed adversaries of their religion . this is now made to serve their turn against the king : for by a strange interpretation which was put upon it , it was declared , that both the government of the church by bishops , and the five articles of perth , the liturgy , and the book of canons , were all abjured by that confession , and the band annexed ; though the three last had no existency or being in the kirk of scotland , when that confession was first formed , or the band subjoined . . these insolencies might have given the king a just cause to arm , when they were utterly unprovided of all such necessaries as might enable them to make the least show of a weak resistance . but the king deals more gently with them , negotiates for some fair accord of the present differences , and sends the marquess of hamilton as his chief commissioner for the transacting of the same . by whose sollicitation he revokes the liturgy and the book of canons , suspends the articles of perth , and then rescinds all acts of parliament which confirmed the same ; submits the bishops to the next general assembly , as their competent judges ; and thereupon gives intimation of a general assembly to be held at glasgow , in which the point of church-government was to be debated , and all his condescentions enrolled and registred . and , which made most to their advantage , he caused the solemn league or covenant to he imposed on all the subjects , and subscribed by them . which in effect was to legitimate the rebellion , and countenance the combination with the face of authority . but all this would not do his business , though it might do theirs . for they had so contrived the matter , that none were chosen to have voices in that assembly , but such as were sure unto the side , such as had formerly been under the censures of the church for their inconformity , and had refused to acknowledg the king's supremacy , or had declared their disaffections to episcopal government . and that the bishops might have no encouragement to sit amongst them , they cite them to appear as criminal persons , libel against them in a scandalous and unchristian manner ; and finally , make choice of henderson , a seditious presbyter , to sit as moderator or chief president in it . and though upon the sense of their disobedience , the assembly was again dissolved by the king's proclamation ; yet they continued , as before , in contempt thereof . in which session they condemned the calling of bishops , the articles of perth , the liturgy , and the book of canons , as inconsistent with the scripture , and the kirk of scotland . they proceed next to the rejecting of the five controverted points , which they called arminianism : and finally , decreed a general subscription to be made to these constitutions . for not conforming whereunto , the bishops , and a great part of the regular clergy , are expelled the countrey , although they had been animated unto that refusal , as well by the conscience of their duty , as by his majesty's proclamation which required it of them . . they could not hope that the king's lenity so abused , might not turn to fury ; and therefore thought it was high time to put themselves into arms , to call back most of their old soldiers from the warrs in germany ; and almost all their officers from such commands in the netherlands ; whom to maintain , they intercept the king's revenue , and the rents of the bishops , and lay great taxes on the people , taking up arms and ammunition from the states vnited , with whom they went on ticket , and long days of payment , for want of ready money for their satisfaction . but all this had not served their turn , if the king could have been perswaded to have given them battel , or suffered any part of that great army which he brought against them , to lay waste their countrey . whose tenderness when they once perceived , and knew withall how many friends they had about him , they thought it would be no hard matter to obtain such a pacification as might secure them for the present from an absolute conquest , and give them opportunity to provide better for themselves in the time to come , upon the reputation of being able to divert or break such a puissant army . and so it proved in the event . for the king had no sooner retired his forces both by sea and land , and given his soldiers a license to return to their several houses , but the scots presently protest against all the articles of the pacification , put harder pressures on the king's party , than before they suffered , keep all their officers in pay ; by their messengers and letters , apply themselves to the french king for support and succours . by whom encouraged under-hand , and openly countenanced by some agents of the cardinal richelieu , who then governed all affairs in france , they enter into england with a puissant army , making their way to that invasion , by some printed pamphlets , which they dispersed into all parts , thereby to colour their rebellions , and bewitch the people . . and now the english presbyterians take the courage to appear more publickly in the defence of the scots and their proceedings , than they had done hitherto . a parliament had been called on the th of april , for granting moneys to maintain the warr against the scots . but the commons were so backward in complying with the king's desires , that he found himself under the necessity of dissolving the parliament , which else had blasted his design , and openly declared in favour of the publick enemies . this puts the discontented rabble into such a fury , that they violently assaulted lambeth-house , but were as valiantly repulsed ; and the next day break open all the prisons in southwark , and release all the prisoners whom they found committed for their inconformities . benstead , the ring-leader in these tumults , is apprehended and arraigned , condemned and executed ; the whole proceeding being grounded on the statute of the th of k. edward the d , for punishing all treasons and rebellions against the king. but that which threatned greater danger to the king and the church , than either the arms of the scots , or the tumults in southwark ; was a petition sent unto the king , who was then at york , subscribed by sundry noble-men of the popular faction ; concluded on the th of august ; carried by the lord mandevil , and the lord howard of escrigg : and finally , presented on the third of september . in which it was petitioned , amongst other things , that the present war might be composed without loss of blood . that a parliament should be forthwith called for redress of grievances , ( amongst which , some pretended innovations in religion must be none of the least ) and that the authors and counsellors of such grievances as are there complained of , might be there brought to such a legal tryal , and receive such condign punishment as their crimes required . this hastned the assembling of the great council of the peers at york , and put the king upon the calling of a parliament of his own accord , which otherwise might be thought extorted by their importunity . . the scots , in the mean time , had put by such english forces as lay on the south-side of the tine , at the passage of newborn , make themselves masters of newcastle , deface the goodly church of durham , bring all the countreys on the north-side of the tees , under contribution , and tax the people to all payments at their only pleasure . the council of peers , and a petition from the scots , prepare the king to entertain a treaty with them ; the managing whereof was chiefly left unto those lords who had subscribed the petition before remembred . but the third day of november coming on a-pace , and the commissioners seeming desirous to attend in parliament , which was to begin on that day , the treaty is adjourned to london ; which gave the scots a more dangerous opportunity to infect that city , than all their emissaries had obtained in the times fore-going . nor was it long before it openly appeared what great power they had upon their party in that city ; which animated pennington , attended with some hundreds of inferior note , to tender a petition to the house of commons , against the government of bishops here by law established . it was affirmed , that this petition was subscribed by many thousands ; and it was probable enough to be so indeed . but whether it were so or not , he gave thereby such an occasion to the house of commons , that they voted down the canons which had passed in the late convocation , condemned the bishops and clergy in great sums of money ▪ which had subscribed to the same : decry the power of all provincial or national synods , for making any canons or constitutions which could bind the subject , until they were confirmed by an act of parliament . and having brought this general terror on the bishops and clergy , they impeach the arch-bishop of high treason , cause him to be committed to the black rod , and from thence to the tower. which being done , some other of the bishops and clergy must be singled out , informed against by scandalous articles , and those articles printed , without any consideration either true or false . . and though a convocation were at that time sitting ; yet to encrease the miseries of a falling-church , it is permitted , that a private meeting should be held in the deanry of westminster , to which some orthodox and conformable divines were called , as a foil to the rest , which generally were of presbyterian or puritan principles . by them it was proposed , that many passages in the liturgy should be expunged , and others altered to the worse . that decency and reverence in officiating god's publick service , should be brought within the compass of innovations . that doctrinal calvinism should be entertained in all parts of the church ; and all their sabbath-speculations , though contrary to calvin's judgment , super-added to it . but before any thing could be concluded in those weighty matters , the commons set their bill on foot against root and branch , for putting down all bishops and cathedral churches ; which put a period to that meeting without doing any thing . and though the bill , upon a full debate thereon amongst the peers , was cast out of that house , and was not by the course of parliaments to be offered again ; yet , contrary to all former custom , it was prest from one time to another , till in the end they gained the point which they so much aimed at . hereupon followed some petitions from the universities , in favour of cathedral and collegiate churches , without which , learning must be destitute of its chief encouragements ; and some petitions from whole counties , in behalf of episcopacy , without which there was like to be no preservative against sects and heresies . but nothing was more memorable than the inter-pleadings in the house of commons , between dr. iohn h●cket , one of the prebendaries of st. pauls , and arch-deacon of bedford ; and dr. cornelius burges , a right doubty disputant ; but better skilled in drawing down his myrmidons , than in mustering arguments : the issue of whose plea was this , that though cathedrals were unnecessary , and the quire-men scandalous ; yet , that their lands could not be alienated unto private persons , without guilt of sacriledg . . but little did this edifie with the leading-part in the house of commons , who were resolved to practise on the church by little and little , and at the last to play at sweep-stake , and take all together . first therefore , they began with taking down the starr-chamber , and the high commission , without which courts the subjects could not easily be kept in order , nor the church from faction . and in the act for taking down the court of the high commission , a clause is cunningly inserted , which plainly took away all coercive power which had been vested in the bishops and their under-officers , disabling them from imposing any pain or penalty ; and consequently , from inflicting all church-censures on notorious sinners . their jurisdiction being thus gone , it was not likely that their lands should stay long behind ; though in good manners it was thought convenient to strip them first from having any place or suffrage in the house of peers . and when they once were rendred useless to the church and state , the lands would follow of themselves without any great trouble . and that they might attain the end which they so much aimed at , burges draws down his myrmidons to the doors of he parliament , and teacheth them to cry , no bishops , no bishops , with their wonted violence . by which confused rabble , some indignities and affronts are very frequently put upon them , either in keeping them off from landing , if they came by water ; or offer violence to their persons , if they came by land. which multiplied injuries gave such just cause of fear and trouble , that they withdrew themselves from the house of peers , but sent withall a protestation to preserve their rights : in which it was declared , that all acts made , or to be made , in the time of their absence , considering their absen●e was inforced , not voluntary , should be reputed void and null to all intents and purposes in the law whatsoever . this protestation being tendred in the house of peers , communicated to the house of commons , and the supposed offence extreamly aggravated by the lord keeper littleton , the bishops are impeached of treason , nine of them sent prisoners to the tower , and two committed to the custody of the gentleman-usher . . and there we leave them for a while , to look into the fortunes of the publick liturgy ; not like to stand , when both the scots and english presbyterians did conspire against it . the fame whereof had either caused it totally to be laid aside , or performed by halfs in all the counties where the scots were of strength and power ; and not much better executed in some churches of london , wherein that faction did as much predominate , as if it had been under the protection of a scottish army . but the first great interruption which was made at the officiating of the publick liturgy , was made upon a day of humiliation , when all the members of the house of commons were assembled together at st. margaret's in westminster . at what time , as the priest began the second service at the holy table , some of the puritans or presbyterians began a psalm ; and were therein followed by the rest in so loud a tune , that the minister was thereby forced to desist from his duty , and leave the preacher to perform the rest of that day's solemnity . this gave encouragement enough to the rest of that party to set as little by the liturgy in the countrey , as they did in the city ; especially in all such usages and rights thereof , as they were pleased to bring within the compass of innovations . but they were more encouraged to it , by an order of the lower-house , bearing date on the th of september , anno . by which all church-wardens were required in their several parishes to remove the holy table from the east-end of the chancel , to any other part of the church ; to take away the ralis before it , and not to suffer any tapers , candlesticks , or basons , to be placed upon it . it was required also by the same , that there should be no bowing at the name of jesus , nor adoration toward the east , nor any reverence used in men's approaches to the holy table . and by the same , all dancing , and other lawful recreations , were prohibited on their lord's-day-sabbath , after the duties of the day ; and catechising turned into after-noon-sermons , directly contrary to his majesty's declarations and instructions given in that behalf . and though the lords refused to join with them in that vote , and sent them back unto an order of the th of ianuary , by which they had confirmed and enjoined the use of the liturgy ; yet pym commands the order to be put in execution by a warrant under his own hand only , and that too during the recess , when almost all the lords and commons had retired themselves to their several dwellings . . hereupon followed such an alteration in all churches and chappels , that the church-wardens pulled down more in a week or two , than all the bishops and clergy had been able to raise in two weeks of years . and hereupon there followed such irreverences ni god's publick service , and such a discontinuance of it in too many places , that his majesty was compelled to give new life to it by his proclamation of the tenth of december ; and taking order in the same for punishing all the wilful contemners and disburbers of it . but this proclamation being published in that point of time in which the commons were intent on the warr of ireland , and the puritans as much busied in blowing the trumpet of sedition in the kingdom of england ; it only showed the king's good meaning , with his want of power . in which conjuncture hapned the impeachment and imprisonment of eleven of the bishops : which made that bench so thin , and the king so weak , that on the th of february the lords consented to the taking away of their votes in parliament . the news whereof was solemnized in most places of london , with bells and bou●●res . nothing remained , but that the king should pass it into act by his royal assent ; by some unhappy instrument extorted from him when he was at canterbury ; and signified by his message to the houses on the fourteenth of that month. which condescention wrought so much unquietness to his mind and conscience , and so much unsecureness to his person , for the rest of his life , that he could scarce truly boast of one day's felicity , till god was pleased to put a final period to his grie●s and sorrows . for in relation to the last , we find that the next vote which passed in parliament , deprived him of his negative voice , and put the whole militia of the kingdom into the hands of the houses . which was the first beginning of his following miseries . and looking on him in the first , he will not spare to let us know in one of his prayers , that the injury which he had done to the bishops of england , did as much grate upon his conscience , as either the permitting of a wrong way of worship to be set up in scotland ; or suffering innocent blood to be shed under colour of iustice. . for so it was , that some of the prevailing-members in the house of commons , considering how faithfully and effectually the scots had served them , not only voted a gratuity of three hundred thousand pounds of good english money , to be freely given them ; but kept their army in a constant and continual pay , for nine months together . and by the terror of that army , they forced the king to pass the bill for trienial parliaments , and to perpetuate the present session at the will of the houses ; to give consent for murthering the earl of strafford with the sword of justice ; and suffering the arch-bishop of canterbury to be banished from him ; to fling away the starr-chamber , and the high-commission , and the coercive power of bishops ; to part with all his right to tonnage and poundage , to ship-money , and the act for knighthood ; and by retrenching the perambulation of his forests and chases , to leave his game to the destruction of each bore or peasant . and by the terror of this army , they took upon them to engage all the subjects of the kingdom in a protestation , first hammered on the third of may , in order to the condemnation of the earl of strafford , for maintenance of the priviledges and rights of parliament , standing to one another in pursuance of it , and bringing all persons to condign punishment who were suspected to oppose them . encouraged also by the same , they took upon them an authority of voting down the church's power in making of canons , condemning all the members of the late convocation , calumniating many of the bishops and clergy , in most odious manner , and vexing some of them to the grave . and they would have done the like to the church it self , in pulling down the bishops and cathedral churches , and taking to themselves all their lands and houses , if by the constancy and courage of the house of peers , they had not failed of their design . but at the last , the king prevailed so far with the scots commissioners , that they were willing to retire and withdraw their forces , upon his promise to confirm the acts of the assembly at glasgow , and reach out such a hand of favour unto all that nation , as might estate them in a happiness above their hopes . on this assurance they march homewards , and he followeth after . where he consents to the abolishing of bishops , and alienating all their lands by act of parliament ; suppresseth , by like acts , the liturgy , and the book of canons , and the five articles of perth ; rewards the chief actors in the late rebellion , with titles , offices , and honours ; and parts with so much of his royal prerogative to content the subjects , that he left himself nothing of a king , but the empty name . and to sum up the whole in brief , in one hour he unravelled all that excellent web , the weaving whereof had took up more than forty years ; and cost his father and himself so much pains and treasure . . by this indulgence to the scots , the irish papists are invited to expect the like , and to expect it in the same way which the scots had travelled ; that is to say , by seizing on his forts and castles , putting themselves into the body of an army , and forcing many of his good protestant-subjects to forsake the kingdom . the motives which induced them to it , their opportunities for putting it in execution , and the miscarriage of the plot , i might here relate , but that i am to keep my self to the presbyterians , as dangerous enemies to the king and the church of england , as the irish papists . for so it hapned , that his majesty was informed at his being in scotland , that the scots had neither took up arms , nor invaded england , but that they were encouraged to it by some members of the houses of parliament , on a design to change the government both of church and state. in which he was confirmed by the remonstrance of the state of the kingdom , presented to him by the commons at his first coming back ; the forcible attempt for breaking into the abby of westminster ; the concourse of seditious people to the dores of the parliament , crying out , that they would have no bishops nor popish lords ; and their tumultuating in a fearful manner , even at white-hall gates , where they cryed out with far more horror to the hearers , that the king was not worthy to live ; that they would have no porter's lodg between him and them ; and , that the prince would govern better . hereupon certain members of both houses ; that is to say , the lord kimbolton of the upper ; hollis and haslerig , hampden , pym , and stroud , of the lower-house , are impeached of treason , a serjeant sent to apprehend them , and command given for sealing up their trunks and closets . . but on the contrary , the commons did pretend and declared accordingly , that no member of theirs was to be impeached , arrested , or brought unto a legal trial , but by the order of that house ; and , that the sealing up of their trunks or closets , was a breach of priviledg . and thereupon it was resolved on monday , ian. . being the day of the impeachment , that if any persons whatsoever , should come to the lodgings of any member of the house , or seize upon their persons , that then such members should require the aid of the constable to keep such persons in safe custody till the house gave further order . and it was then resolved also , that if any person whatsoever , should offer to arrest or detain the person of any member of their house , without first acquainting the house therewith , and receiving further order from the house ; that then it should be lawful for such member , or any person , to resist him , and to stand upon his or their guard of defence ; and to make resistance , according to the protestation taken to defend the liberties of parliament . this brings the king on tuesday morning to the commons house , attended only by his guard , and some few gentlemen , no otherwise weaponed than with swords ; where having placed himself in the speaker's chair , he required them to deliver the impeached members to the hands of justice . but they had notice of his purpose , and had retired into london as their safest sanctuary ; to which the whole house is adjourned also , and sits in the guild-hall as a grand committee . the next day brings the king to the city also ; where in a speech to the lord mayor and common-council , he signified the reasons of his going to the house of commons ; that he had no intent of proceeding otherwise against the members , than in a way of legal tryal ; and thereupon desired , that they might not be harboured and protected in despite of law. for answer whereunto , he is encountred with an insolent and sawcy speech , made by one fowk , a member of the common-council , concerning the impeached members , and the king's proceedings ; and followed in the streets by the rascal-rabble ; by some of which , a virulent and seditious pamphlet , entituled ▪ every man to his tents , o israel ; is cast into his coach ; and nothing sounded in his ears , but priviledges of parliament , priviledges of parliament , with most horrible out-cries . the same night puts them into arms , with great fear and tumult , upon a rumour that the king and the cavaliers ( for so they called such officers of the late army as attended on him for their pay ) had a design to sack the city , who were then sleeping in their beds , and little dreamed of any such seditious practises as were then on foot for the enflaming of the people . . and now comes calvin's doctrine for restraining the power of kings , to be put in practise . his majesty's going to the house of commons on the fourth of ianuary , is voted for so high a breach of their rights and priviledges , as was not to be salved by any retractation , or disclaimer , or any thing by him alledged in excuse thereof . the members are brought down in triumph both by land and water , guarded with pikes and protestations , to their several houses ; and the forsaken king necessitated to retire to windsor , that he might not be an eye-witness of his own disgraces . the lord digby goes to kingston in a coach with six horses , to bestow a visit upon collonel lundsford , and some other gentlemen ; each horse is reckoned for a troop , and these troops said to have appeared in a warlike manner . which was enough to cause the prevailing-party of the lords and commons to declare against it ; and by their order of the th of ianuary , to give command , that all the sheriffs of the kingdom , assisted by the iustices and trained-bands of the countrey , should take care to suppress all unlawful assemblies , and to secure the magazines of their several counties . the king's attorney must be called in question , examined , and endangered , for doing his duty in the impeachment of their members , that no man might hereafter dare to obey the king. and though his majesty had sent them a most gracious message of the twentieth of ianuary , in which he promised them to equal or exceed all acts of favour which any of his predecessors had extended to the people of england ; yet nothing could secure them from their fears and jealousies , unless the trained-bands , and the royal navy , the tower of london , and the rest of the forts and castles , were put into such hands as they might confide in . on this the king demurrs a while ; but having shipped the queen for holland , with the princess mary , and got the prince into his power , he denies it utterly . and this denial is reputed a sufficient reason to take the militia to themselves , and execute the powers thereof , without his consent . . but leaving them to their own councils , he removes to york , assembleth the gentry of that county , acquaints them with the reasons of his coming thither , and desires them not to be seduced by such false reports as had been raised to the dishonour of his person , and disgrace of his government . by their advice he makes a journey unto hull , in which he had laid up a considerable magazine of cannon , arms , and ammunition ; intended first against the scots , and afterwards designed for the warr of ireland ; but now to be made use of in his own defence . and possibly he might have got it into his possession , if he had kept his own counsel , and had not let some words fall from him in a declaration , which betrayed his purpose . for hereupon hotham , a member of their house , and one of the two knights for the county of york , is sent to garrison the town ; who most audaciously refused to give him entrance , ( though he was then accompanied with no more than his private guards ) and for so doing , is applauded and indempnified by the rest of the members . this sends him back again to york , and there he meets as great a baffle as he did at hull . for there he is encountred with a new committee from the house of commons , consisting of ferdinand lord fairfax , sir henry cholmnly , sir hugh cholmnly , and sir philip stapleton ; sent thither on purpose to serve as spies upon his actions , to undermine all his proceedings , and to insinuate into the people , that all their hopes of peace and happiness , depended on their adhering to the present parliament . and they applied themselves to their instructions with such open confidence , that the king had not more meetings with the gentry of that county , in his palace called the mannor-house , than they had with the yeomanry and free-holders , in the great hall of the deanry . all which the king suffered very strangely , and thereby robbed himself of the opportunity of raising an army in that county , with which he might have marched to london , took the hen sitting on her nest before she had hatched ; and possibly , prevented all those calamities which after followed . . but to proceed , during these counter-workings betwixt them and the king , the lords and commons plied him with continual messages for his return unto the houses ; and did as frequently endeavour to possess the people with their remonstrances and declarations , to his disadvantage . to each of which , his majesty returned a significant answer , so handsomely apparelled , and comprehending in them such a strength of reason , as gave great satisfaction to all equal and unbyassed men . none of these messages more remarkable , than that which brought the nineteen propositions to his majesty's hands . in which it was desired , that all the lords of his majesty's council , all the great officers both of court and state , the two chief iustices , and the chief barons of the exchequer , should be from thenceforth nominated and approved by both houses of parliament . that all the great affairs of the kingdom , should be managed by them , even unto the naming of a governour for his majesty's children , and for disposing them in marriage , at the will of the houses . that no popis● lord ( as long as he continued such ) should vote in parliament . and amongst many other things of like importance , that he would give consent to such a reformation of church-government and liturgy , as both the houses should advise . but he knew well enough , that to grant all this , was plainly to divest himself of all regal-power which god had put into his hands . and therefore he returned such an answer to them , as the necessity of his affairs , co●pared with those impudent demands , did suggest unto him . but as for their demand about reformation , he had answered it in part , before they made it , by ordering a collection of sundry petitions presented to himself and both houses of parliament , in behalf of episcopacy , and for the preservation of the liturgy , to be printed and published . by which petitions it appeared , that there was no such general disaffection in the subjects , unto either of them , ( whether they were within the power of the houses , or beyond their reach ) as by the faction was pretended ; the total number of subscribers unto seven of them only , ( the rest not being calculated in the said collection ) amounting to four hundred eighty two lords and knights , one thousand seven hundred and forty esquires and gentlemen of note , six hundred thirty one doctors and divines , and no fewer than forty four thousand five hundred fifty nine free-holders of good name and note . . and now the warr begins to open . the gentlemen of yorkshire being sensible of that great affront which had been offered to his majesty at the gates of hull ; and no less sensible of those dangers which were threatned to him by so ill a neighbourhood , offered themselves to be a guard unto his person . the houses of parliament upon the apprehension of some fears and jealousies , had took a guard unto themselves in december last ; but they conceived the king had so much innocence , that he needed none : and therefore his accepting of this guard of gentlemen , is voted for a levying of warr against the parliament , and forces must be raised in defence thereof . it hapned also , that some members of the house of commons , many of his domestick servants , and not a few of the nobility and great men of the realm , repaired from several places to the king at york ; so far from being willing to involve themselves in other mens sins , that they declared the constancy of their adhaesion to his majesty's service . these men they branded first by the name of malignants , and after looked upon them in the notion of evil councellors ; for whose removing from the king , they pretend to arm , ( but now the stale device must be taken up ) as well as in their own defence : towards the raising of which army , the presbyterian preachers so bestir themselves , that the wealthy citizens send in their plate , the zealous sisters rob'd themselves of their bodkins and thimbles , and some poor wives cast in their wedding-rings , like the widow's mite , to advance the service . besides which , they set forth instructions , dispersed into all parts of the realm , for bringing in of horses , arms , plate , money , jewels , to be repayed ag●in on the publick faith ; appoint their treasurers for the warr ; and nominate the earl of essex for their chief commander , whom some disgraces from the court had made wholly theirs . him they commissionate to bring the king from his evil councellors , with power to kill and slay all such as opposed them in it . and that he might perform the service with a better conscience , they laid fast hold on an advantage which the king had given them , who in his declaration of the th of iune , either by some incogitancy , or the slip of his pen , had put himself into the number of the three estates ; for thereupon it was inferred , that the two houses were co-ordinate with him in the publick government ; and being co-ordinate , might act any thing without his consent , especially in case of his refusal to co-operate with them , or to conform to their desires . upon which ground , both to encrease their party , and abuse the people , ( who still had held the name of king in some veneration ) the warr is managed in the name of king and parliament , as if both equally concerned in the fortunes of it . it was also preached and printed by the presbyterians to the same effect , ( as buchanan and knox , calvin and some others of the sect had before delivered ) that all power was originally in the people of a state or nation ; in kings no otherwise than by delegation , or by way of trust ; which trust might be recalled when the people pleased . that when the underived majesty ( as they loved to phrase it ) of the common people , was by their voluntary act transferred on the supreme magistrate , it rested on that magistrate no otherwise than cumulativè ; but privativè by no means , in reference unto them that gave it . that though the king was major singulis , yet he was minor universis ; superior only unto any one ; but far inferior to the whole body of the people that the king had no particular property in his lands , rents , ships , arms , towers , or castles ; which being of a publike nature , belonged as much to the people , as they did to him . that it was lawful for the subjects to resist their princes , even by force of arms ▪ and to raise armies also , if need required , for the preservation of religion , and the common liberties . and finally , ( for what else can follow such dangerous premises ? ) that kings being only the sworn officers of the commonwealth , they might be called to an account , and punished in case of male-administration , even to imprisonment , deposition , and to death it self , if lawfully convicted of it . but that which served their turns best , was a new distinction which they had coined between the personal and political capacity of the supreme magistrate ; alledging , that the king was present with the houses of parliament , in his political capacity , though in his personal at york . that they might fight against the king in his personal capacity , though not in his politick ; and consequently , might destroy charles stvart , without hurting the king. this was good presbyterian doctrine ; but not so edifying at york , as it was at westminster . for his majesty finding a necessity to defend charles stvart , if he desired to save the king , began to entertain such forces as repaired unto him , and put himself into a posture of defence against all his adversaries . . in york-shire he was countermined , and prevailed but little , not having above two thousand men when he left that county . at nottingham he sets up his standard , which by an unexpected tempest was blown down to the ground , and looked on as a sad presage of his following fortunes . passing thorough staffordshire , he gained some small encrease to his little party ; but never could attain unto the reputation of an army , till he came to shrewsbury ; to which great multitudes flocked unto him out of wales and cheshire , and some of the adjoining countreys . encouraged with which supplies , and furnished as well by the queen from holland , as by the countrey-magazins , with cannon , arms , and ammunition , he resolves for london , gives the first brush unto his enemies at poick , near worcester , and routs them totally at edg-hill , in the county of warwick : this battel was fought on sunday , the d of october , anno , being a just twelve-month from the breaking out of the irish rebellion ; this being more dangerous than that , because the king's person was here aimed at more than any other . for so it was , that by corrupting one blake , ( once an english factor , but afterwards employed as an agent from the king of morocco ) they were informed from time to time of the king's proceedings ; and more particularly , in what part of the army he resolved to be ; which made them aim with the greater diligence and fury , at so fair a mark. but the king being master of the field , possest of the dead bodies , and withall of the spoil of some of the carriages , discovered by some letters this most dangerous practise . for which , that wretched fellow was condemned by a court of warr , and afterwards hanged upon the bough of an oak , not far from abington . . in the mean time the king goes forward , takes banbury both town and castle , in the sight of the enemy , and enters triumphantly into oxon , ( which they had deserted to his hands ) with no fewer than six-score colours of the vanquished party . but either he stayed there too long , or made so many halts in his way , that essex with his flying-army had recovered london , before the king was come to colebrook . there he received a message for an accommodation ; made ineffectual by the fight at brentford on the next day after . out of which town he beat two of their choicest regiments , sunk many pieces of cannon , and much ammunition , put many of them to sword in the heat of the fight , and took about five hundred prisoners for a taste of his mercy . for knowing well how miserably they had been mis-guided , he spared their lives , and gave them liberty on no other conditions , but only the taking of their oaths not to serve against him . but the houses of parliament being loath to lose so many good men , appointed mr. stephen marshall , ( a principal zealot at that time in the cause of presbytery ) to call them together , and to absolve them from that oath : which he performed with so much confidence and authority , that the pope himself could scarce have done it with the like . the next day , being sunday , and the th of november , he prepares for london ; but is advertised of a stop at turnham-green , two miles from brentford ; where both the remainders of the army under the earl of essex , and the auxiliaries of london , under the conduct of the earl of warwick , were in a readiness to receive him . on this intelligence it was resolved on mature deliberation , in the council of warr , that he should not hazzard that victorious army by a fresh encounter , in which if he should lose the day , it would be utterly impossible for him to repair that ruin. accordingly he leads his army over kingston-bridg , leaves a third part of it in the town of reading , and with the rest takes up his winter-quarters in the city of oxon. . but long he had not been at oxon , when he received some propositions from the houses of parliament , which by the temper and complexion of them , might rather seem to have proceeded from a conquering , than a losing-side . one to be sure must be in favour of presbytery , or else stephen marshal's zeal had been ill regarded . and in relation to presbytery it was thus desired ; that is to say , that his majesty would give consent to a bill for the utter abolishing and taking away of all arch-bishops , bishops , their chancellors and commissaries , deans , sub-deans , deans and chapters , arch-deacons , canons , and prebendaries , and all chaunters , chancellors , treasurers , sub-treasurers , succentors , and sacrists , and all vicars , choral , and choristers , old vicars and new vicars , of any cathedral or collegiate church , and all other their vnder-officers , out of the church of england . and that being done , that he would consent to another bill for consultation to be had with godly , religious , and learned divines , and then to settle the church-government in such a way , as upon consultation with the said divines should be concluded and agreed on by both houses of parliament . a treaty howsoever did ensue upon these propositions ; but it came to nothing : the commissioners for the houses being so straitned in point of time , and tyed up so precisely to the instructions of their masters , that they could yeeld to nothing which conduced to the publick peace . nor was the north or south more quiet than the rest of the kingdom : for in the north , the faction of the houses was grown strong and prevalent , commanded by ferdinand lord fairfax , who had possest himself of some strong towns and castles ; for maintenance whereof , he had supplies from hull upon all occasions . the care of york had been committed by the king to the earl of cumberland ; and newcastle was then newly garrisoned by the ecrl thereof ; whose forces being joined to those of the earl of cumberland , gave fairfax so much work , and came off so gallantly , that in the end both parties came to an accord , and were resolved to stand as neutrals in the quarrel . which coming to the knowledg of the houses of parliament , they found some presbyterian trick to dissolve that contract , though ratified by all the obligations both of honour and conscience . . but in the south , the king's affairs went generally from bad to worse ; portsmouth in hampshire declared for him when he was at york : but being besieged , and not supplied either with men , arms , or victuals , as had been promised and agreed on , it was surrendred by col. goring , the then governour of it , upon capitulation . norton , a neighbouring gentleman of a fair estate , was one of the first that shewed himself in arms against it for the houses of parliament , and one that held it out to the very last . for which good service he was afterward made a collonel of horse , governour of southampton , and one of the committee for portsmouth , after the government of that town had been taken from sir william lewis , on whom it was conferred at the first surrendry . a party of the king 's , commanded by the lord viscount grandison , was followed so closely at the heels by brown and hurrey , too mercenary scots in the pay of the houses , that he was forced to put himself into winchester-castle ; where having neither victuals for a day , nor ammunition for an hour , it was some favour to his soldiers to be taken to mercy . but whatsoever mercy was exprest to them , the poor town found but little , and the church much less : the town being miserably plundered for no other reason , but that they were not able to keep grandison out , had they been so minded . which though it was sufficient to impoverish a more wealthy city ; yet waller had two pulls more at it in the course of the warr , to the undoing of some families , and the spoil of others . but it was more defaced by ogle about three years after , in burning down some houses about the castle ; but most of all , by pulling down the bishop's palace , the deanry , and no fewer than eight prebends houses , sold by the presbyterians , to make money of the lead and timber , the iron , glass , and stones , which made up those edifices . . but for the church , though it was not the first example of their reformation , according to the practise of the hugonot-french , the scottish and the belgick zealots ; yet fared it worse in some respects than the other cathedrals , because it fell unto the scots ( commanding some scotizing english ) to do execution . for they not only broke the organs in pieces , and defaced the carved work of the quire , containing the story of the old and new testament , in most excellent imagery ; but threw down the communion-table , and broke down the rails ( which they burnt afterwards in an ale-house ) , and strewed the pavements of the quire , with the torn leaves and fragments of the common-prayer-books . next , they proceeded to the spoiling of the tombs and monuments , erected to the memory of some eminent prelates , which had been formerly both an ornament and an honour to it ; as namely , that of cardinal beaufort , a principal benefactor to the church and hospital of st. cross , neighbouring near unto the city ; and that of william wainflet , the magnificent and sole founder of magdalen-colledg in oxon. and whereas the remainders of the bodies of some saxon kings , and many bishops of those times , had been gathered into several leaden chests , by bishop fox , who lived and flourished in the last times of k. henry the th ; the barbarous soldiers sacrilegiously threw down those chests , scattered the dust remaining of their bodies , before the wind , and threw their bones about the pavements of the church . they break down as many of the glass windows as they could reach with swords and pikes ; and at the rest they threw the bones of the dead kings , or shot them down with their muskets ; the spoil of which windows could not be repaired for one thousand pounds . after all this , they seize upon the communion-plate , the surplices of the priests and quire-men , all the rich hangings , and large cushions of velvet , and the costly pulpit-clothes , somes of which were of cloath of silver , and others of gold. and finding two brazen statua's of k. iames , and k. charles , at the first entrance of the quire , they brake off the two swords which were placed by their sides ; and with their own , mangled the crown upon the head of k. charles , swearing in scorn , that they would bring him back again to his houses of parliament . . this hapned upon thursday the fifteenth of december ; and the same month proved as calamitous to the church of chichester ; which city had received some soldiers of his majesty's party , who either were too few to keep it , or found it not tenable enough to make any resistance . waller presents himself before it , and without any great dispute , becomes master of it ; by which the town got little , and the church lost more . for upon innocents-day , the soldiers forcibly break into it , where they seize upon the vestments and ornaments of the church , together with the consecrated plate serving for the altar , not leaving so much as a cushion for the pulpit , or a chalice for the blessed sacrament . but this rich spoil being committed by the marshal and other officers , the rest was left unto the hands and weapons of the common soldiers , who with their pole-axes did not only break down the organs , but cut in pieces the communion-table , with the rail before it . they defaced the two tables of the law at the east end of the quire , for fear they should rise up against them in the day of judgment ; most miserably made havock of the history of that churches foundation , which they found on the one side of the south-cross isle , pourtrayed in artificial manner , with the statues of the kings of england ; and coming to the portraiture of k. edward the sixth , they picked out his eyes , saying in scorn , that all this mischief came from him , in establishing the book of common-prayer . which that it might not be officiated as in former times , they break open all the chests and cupboards in which the quire-men had laid up their singing-books , common-prayer-books , gowns , and surplices ; strewing the pavements of the church with the leaves of the books , but turning the gowns and surplices into ready money . to all which acts of sacrilegious spoil and rapine , as waller gave some countenance by his personal presence ; and in that , somewhat worse than nero * , as the story tells us : so haslerig gave much more , by his voice and actions : for , forcing his way into the chapter-house , he did not only command the soldiers to break down the wainscot , but seized on all the rich plate which belonged to the church . and when it was desired , that they would leave one chalice only for the use of the sacrament ; answer was most prophanely made by one of the scots , ( of which nation the two houses had employed too many ) that they might serve the turn with a wooden dish . nor were some presbyterian zealots in the city of exeter , more favourable to their own cathedrals , than the rude soldiers were to this ; where being incensed by some of their sedi●ious preachers , they acted over all those outrages of spoil and rapine , which have been formerly recited , and added to them such prodigious and unheard irreverences , by turning the church into a ●akes , and leaving their filth on and about the holy altar , as fills me with religious horror at the thinking of it . . but their first furies in this kind , brake out in the cathedral church of canterbury , and that of rochester , under the conduct and command of colonel sandys , one of the natives of that county ; who taking some forces with him to make sure of canterbury , came thi●her in the end of august ; and having got the keys of the cathedral into his possession , gave a free entrance to the rabb●e which attended on him ; forcing their way into the quire , they overthrew the communion-table , tore the velvet cloath which they found about it ; defaced the goodly screen or tabernacle-work , violated the monuments of the dead , spoiled the organs , brake down the ancient rails and seats , with the brazen eagle which did support the bible , forced open the cupboards of the singing-men , rent some of their surplices , gowns , and bibles , and carried away others ; mangled all the service-books , and books of common-prayer , bestrewing the whole pavement with the leaves thereof . they also exercised their madness on the arras hangings which adorned the quire , representing the whole story of our saviour . and meeting with some of his figures amongst the rest , some of them swore that they would stab him ; and others , that they would rip up his bowels ; which they did accordingly , so far forth at the least as those figures in the arras hanging could be capable of it . and finding another statua of christ placed in the frontispiece of the south-gate there , they discharged forty muskets at it , exceedingly triumphing when they hit him in the head or face . and it is thought they would have fallen upon the fabrick , if at the humble suit of the mayor and citizens , they had not been restrained by their principal officers . less spoil was made at rochester , though too much in that ; their follies being chiefly exercised in tearing the book of common-prayer , and breaking down the rails before the altar . seaton a scot , and one of some command in the army afterwards , took some displeasure at the organs , but his hands were tyed ; whether it were that sandys repented of the outrages which were done at canterbury , or else afraid of giving more scandal and offence to the kentish gentry , i am not able to determine . but sure it is , that he enjoyed but little eomfort in these first beginnings , receiving his death's wound about three weeks after , in the fight near powick ; of which , within few weeks more , he dyed at worcester . . but i am weary of reciting such spoils and ravages as were not acted by the goths in the sack of rome . and on that score i shall not take upon me to relate the fortunes of the present warr , which changed and varied in the west , as in other places , till the battel of stratton ; in which sir ralph hopton , with an handful of his gallant cornish , raised by the reputation of sir bevil greenvile , and sir nicholas slaining , gave such a general defeat to the western rebels , as opened him the way towards oxon with small opposition . twice troubled in his march , by waller , grown famous by his taking of malmsbury , and relieving glocester ; but so defeated in a fight at roundway-down , ( run-away down , the soldiers called it ) that he was forced to flye to london for a new recruit . let it suffice , that the king lost reading in the spring , received the queen triumphantly into oxon within a few weeks after , by whom he was supplied with such a considerable stock of arms aud other necessaries , as put him into a condition to pursue the warr. this summer makes him master of the north and west ; the north being wholly cleared of the enemy's forces , but such as seemed to be imprisoned in the town of hull . and having lost the cities of bristol and exon , no towns of consequence in the west remained firm unto them , but pool , lime , and plymouth : so that the leading-members were upon the point of forsaking the kingdom , and had so done ( as it was generally reported , and averred for certain ) if the king had not been diverted from his march to london , upon a confidence of bringing the strong city of glocester to the like submission . this gave them time to breathe a little , and to advise upon some course for their preservation ; and no course was found fitter for them , than to invite the scots to their aid and succour , whose amity they had lately purchased at so deer a rate . hereupon armin and some others are dispatched for scotland ; where they applied themselves so dextrously to that proud and rebellious people , that they consented at the last to all things which had been desired . but they consented on such terms as gave them an assurance of one hundred thousand pound in ready money ; the army to be kept both with pay and plunder ; the chief promoters of the service to be rewarded with the lands and houses of the english bishops , and their commissioners ; to have as great an influence in all counsels both of peace and warr , as the lords and commons . . but that which proved the strongest temptation to engage them in it , was an assurance of reducing the church of england to an exact conformity , in government and forms of worship , to the kirk of scotland ; and gratifying their revenge and malice , by prosecuting the arch-bishop of canterbury to the end of his tragedy . for compassing which ends , a solemn league and covenant is agreed between them ; first taken and subscribed to , by the scots themselves ; and afterwards by all the members in both houses of parliament ; as also , by the principal officers of the army , all the divines of the assembly , almost all those which lived within the lines of communication , and in the end by all the subjects which either were within their power , or made subject to it . now by this covenant the party was to bind himself , amongst other things , first , that he would endeavour in his place and calling , to preserve the reformed religion in scotland , in doctrine , discipline , and government : that he would endeavour , in like manner , the reformation of religion in the kingdoms of england and ireland , according to the word of god , and the example of the best reformed churches ; but more particularly , to bring the churches of god in all the three kingdoms , to the nearest conjunction and uniformity in religion , confession of faith , form of church-government , and directory for worship , and catechising . secondly , that without respect of persons they would endeavour to extirpate popery and prelacy ; that is to say , church-government by arch-bishops , bishops , their chancellors & commissairs , deans , deans and chapters , arch-deacons , and all other ecclesiastical officers depending on it . and thirdly , that he would endeavour the discovery of such as have been , or shall be incendiaries , malignants , and evil instruments , either in hindering the reformation of religion , or in dividing between the king and his people , &c. whom they should bring to condign punishment before the supream iudicatories of either kingdom , as their offences should deserve . of which three articles , the two first tended to the setting up of their dear presbyteries ; the last , unto the prosecution of the late arch-bishop , whom they considered as their greatest and most mortal enemy . . the terror of this covenant , and the severe penalty imposed on those which did refuse it , compelled great numbers of the clergy to forsake their benefices , and to betake themselves to such towns and garrisons as were kept under the command of his majesty's forces ; whose vacant places were in part supplied by such presbyterians who formerly had lived as lecturers or trencer-chaplains : or else bestowed upon such zealots as flocked from scotland and new-england , like vultures and other birds of rapine , to seek after the prey . but finding the deserted benefices not proportionable to so great a multitude , they compelled many of the clergy to forsake their houses , that so they might avoid imprisonment or some worse calamity . others they sent to several gaols , or shut them up in ships whom they exposed to storms and tempests , and all the miseries which a wild sea could give to a languishing stomack . and some again they sequestred under colour of scandal , imputing to them such notorious and enormous crimes , as would have rendered them uncapable of life , as well as livings , if they had been proved . but that which added the most weight to these oppressions , was the publishing of a malicious and unchristian pamphlet , entituled , the first century of scandalous and malignant priests : which , whether it were more odious in the sight of god , or more disgraceful to the church , or offensive to all sober and religious men , it is hard to say . and as it seems , the scandal of it was so great , that the publisher thereof , though otherwise of a fiery and implacable nature , desisted from the putting forth of a second century , though he had promised it in the first , and was inclinable enough to have kept his word . instructions had been sent before to all counties in england , for bringing in such informations against their ministers as might subject them to the danger of a deprivation . but the times were not then so apt for mischief , as to serve their turns ; which made them fall upon these wretched and unchristian courses to effect their purpose . by means whereof , they purged the church of almost all canonical and orthodox men . the greatness of which desolation in all the parts of the kingdom , may be computed by the havock which they made in london , and the parishes thereunto adjoining , according as it is presented in the bill of mortality hereunto subjoined . . a general bill of mortality of the clergy of london , which have been defunct by reason of the contagious breath of the sectaries of that city , from the year , to the year : with the several casualties of the same . or , a brief martyrology and catalogue of the learned , grave , religious , and painful ministers of the city of london , who have been imprisoned , plundered , and barbarously used , and deprived of all livelihood for themselves and their families ; for their constancy to the protestant religion established in this kingdom , and their loyalty to their soveraign . the cathedral church of st. paul , the dean , residentiaries , and other members of that church , sequestred , plundered , and turned out . st. albans woodstreet , dr. wats sequestred , plundered , his wife and children turned out of doors , himself forced to flye . alhallows barking , dr. layfield persecuted , imprisoned in ely-house , and the ships ; sequestred and plundered ; afterwards forced to flye . alhallows breadstreet — alhallows great — alhallows honey-lane — alhallows less — alhallows lumbardstreet , mr. weston sequestred . alhallows stainings — alhallows the wall — alphage , dr. halsie shamefully abused , his cap pulled off to see if he were not a shaven priest ; voted out , and forced to flye ; dead with grief . andrew hubbard , dr. chambers sequestred . andrew vndershaft , . mr. mason through vexation forced to resign . . mr. prichard , after that sequestred . andrew wardrobe , dr. isaacson sequestred . ann aldersgate , dr. clewet sequestred . ann black-fryers — antholin's parish — austin's parish , mr. vdal sequestred , his bed-rid wife turned out of doors , and left in the streets . barthol . exchange , dr. grant sequestred . bennet fink , mr. warfeild sequestred . bennet grace-church , mr. guelch sequestred . bennet paul's wharf , mr. adams sequestred . bennet shere-hog , mr. morgan dead with grief . botolph billingsgate , mr. king sequestred , and forced to flye . christ church — turned out , and dead . christophers , mr. hanslow . clement eastcheap , mr. stone shamefully abused , sequestred , sent prisoner to plymouth , and plundered . dionyse back-church , mr. humes sequestred and abused . dunstans east , dr. chiderly reviled , abused , and dead . edmonds lombardstreet , mr. paget , molested , silenced , and dead . ethelborough , mr. clark sequestred and imprisoned . faiths , dr. brown sequestred and dead . fosters , mr. batty sequestred , plundered , forced to flye , and dead . gabriel fenchurch , mr. cook sequestred . george botolphlane — gregory's by pauls — hellens , mr. miller turned out and dead . iames duke-place , mr — sequestred . iames garlickhithe , mr. freeman plundered and sequestred , and mr. anthony turned out . iohn baptist , mr. weemsly sequequestred . iohn evangelist — iohn zachary , mr. eldlin sequestred , forced to flye , and plundered . katherine coleman , dr. hill , and mr. ribbuts , sequestred . katharine greechurch , mr. rush turned out . laurence iury , mr. crane sequestred . laurence poutney — leonard eastcheap , mr. calf forced to give up to mr. roborow , scribe to the assembly . leonard foster-lane , mr. ward forced to flye , plundered , sequestred , and dead for want of necessaries . margaret lothbury , mr. tabor plundered , imprisoned in the king's bench , his wife and children turned out of doors at midnight , and himself sequestred . margaret moses — margaret new-fishstreet , mr. pory forced to flye , plundered , and sequestred . margaret pattons , mr. megs plundered , imprisoned in ely-house , and sequestred . mary abchurch , mr. stone plundered , sent prisoner by sea to plymouth , and sequestred . mary aldermanbury — mary aldermary , mr. brown forced to forsake it . mary le bow , mr. leech sequestred and dead with grief . mary bothaw , mr. proctor forced to flye , and sequestred . mary colechurch — mary hill , . dr. baker sequestred , pursivanted , and imprisoned . . mr. woodcock turned out , and forced to flye . mary mounthaw , mr. thrall sequestred , and shamefully abused . mary sommerset , mr. cook sequestred . mary stainings — mary woolchurch , mr. tireman forced to forsake it . mary woolnoth , mr. shute molested , and vext to death , and denied a funeral-sermon to be preached by dr. holdsworth , as he desired . martins ironmonger-lane , mr. spark sequestred and plundered . martins ludgate , dr. iermine sequestred . martins orgars , dr. walton assaulted , sequestred , plundered , and forced to flye . martins outwich , dr. pierce sequestred , and dead . martins vintry , dr. ryves sequestred , plundered , and forced to flye . matthew friday-street , mr. chestlin violently assaulted in his house , imprisoned in the counter , thence sent to colchester gaol in essex , sequestred , and plundered . maudlins milk-street , mr. iones sequestred . maudlins old-fishstreet , dr. gryffith sequestred , plundered , imprisoned in newgate , and when let out , forced to flye . michael bassishaw , dr. gyfford sequestred . michael cornhil , dr. brough sequestred , plundred , wife and children turned out of doors , and his wife dead with grief . but mr. weld , his curate , assaulted , beaten in the church , and turned out . michael crooked-lane — michael queenhithe , mr. hill sequestred . michàel quern , mr. launce sequestred . michael royal , mr. proctor sequestred , and forced to flye . michael woodstreet — mildred breadstreet , mr. bradshaw sequestred . mildred poultry , mr. maden sequestred and gone beyond sea. nicholas acons , mr. bennet sequestred . nicholas coleabby , mr. chibbald sequestred . nicholas olaves , dr. cheshire molested , and forced to resign . olaves hartstreet , mr. haines sequestred . olaves iury , mr. tuke sequestred , plundered , and imprisoned . olaves silver-street , dr. boobe abused , and dead with grief . pancras soper-lane , mr. eccop sequestred , plundred , and forced to flye ; his wife and children turned out of doors . peters cheap , mr. votier sequestred and dead with grief . peter's cornhil , dr. fairfax sequestred , plundred , imprisoned in ely-house , and the ships , his wife and children turned out of doors . peters pauls-wharf , mr. marbury sequestred . peters poor , dr. holdsworth sequestred , plundred , imprisoned in ely-house , then in the tower. stephens colemanstreet — stephens walbrook , dr. howel through vexation forced to forsake it , sequestred out of all , and fled ; divers since turned out . swithens , mr. owen sequestred . thomas apostle , mr. cooper sequestred and plundred , sent prisoner to leeds-castle in kent . trinity parish , mr. harrison dead with grief . in the parishes within the walls , besides st. pauls , outed , dead . parishes without the walls . andrew holborn , dr. hacket sequestred . bartholomew great , dr. westfield abused in the streets , sequestred , forced to flye , and dead . bartholomew less — brides parish , mr. palmer sequestred . bridewel precinct , mr. brown turned out . botolph aldersgate , mr. booth sequestred . botolph aldgate , mr. swadlin sequestred , plundered , imprisoned at gresham-colledg and newgate , his wife and children turned out of doors . botolph bishopsgate , mr. rogers sequestred . dunstans west , dr. march sequestred , and dead in remote parts . george southwark , mr. cook sequestred . giles cripplegate , dr. fuller sequestred , plundred , and imprisoned at ely-house : and mr. hatton , his curate , assaulted in the church , and imprisoned . olaves southwark , dr. turner sequestred , plundred , fetched up prisoner with a troop of soldiers , and afterwards forced to flye . saviours southwark — sepulchers parish , mr. pigot the lecturer turned out . thomas southwark , mr. spencer sequestred and imprisoned . trinity minories — in the parishes without the walls , outed , and dead . in the ten out-parishes . clement danes , dr. dukeson sequestred , and forced to flye . covent-garden , mr. hail sequestred , and forced to flye . giles in the fields , dr. heywood sequestred , imprisoned in the counter , ely-house , and the ships ; forced to flye ; his wife and children turned out of doors . james clerkenwell — katharine tower — leonard shoreditch , mr. squire sequestred , imprison'd in gresham-colledg , newgate , and the king's bench ; his wife and children plundred and turned out of doors . martins in the fields , dr. bray sequestred , imprisoned , plundred ▪ forced to flye , and dead in remote parts . mary whitechappel , dr. iohnson sequestred . magdalen bermondsey , dr. paske sequestred . savoy , dr. balcanqual sequestred , plundered , forced to flye , and dead in remote parts ; and mr. fuller forced to flye . in the ten out-parishes , outed , dead . in the adjacent towns. the dean and prebends of the abby-church of westminster , ( but only mr. lambert osbaston ) sequestred . margarets westminster , dr. wimberly sequestred . lambeth , dr. featly sequestred , plundred , imprisoned , and dead a prisoner . newington , mr. heath sequestred . hackney , mr. moor sequestred . rederif — islington , divers turned out . stepney , dr. stamp sequestred , plundred , and forced to flye . in the adjacent towns , besides those of the abby-church , and islington , outed , dead . the total of the ministers of london , within this bill of mortality , besides pauls and westminster , turned out of their livings . whereof doctors in divinity above most of them plundred of their goods , their wives and children turned out of doors . . imprisoned in london , and in the ships , and in several gaols and castles in the countrey fled to prevent imprisonment . dead in remote parts and prisons , with grief . and at the same time about forty churches void , having no constant minister in them . usque quo domine , rev. . ? . by this sad bill confined within the lines of commuuication , and some villages adjoining , we may conjecture at the greatness of that mortality which fell amongst the regular clergy in all parts of the kingdom , by plundring , sequestring , and ejecting ; or finally , by vexing them into their graves , by so many miseries as were inflicted on them in the ships , or their several prisons . in all which ways , more men were outed of their livings by the presbyterians in the space of three years , than were deprived by the papists in the reign of queen mary ; or had been silenced , suspended , or deprived , by all the bishops , from the first year of queen elizabeth , to these very times . and that it might be done with some colour of justice , they instituted a committee for plundred ministers , under pretence of making some provision for such godly preachers as had either suffered loss of goods by his majesty's soldiers , or loss of livings for adhering to the houses of parliament . under which stiles they brought in a confused rabble of their own perswasions , or such at least as were most likely to be serviceable to their ends and purposes ; some of which had no goods , and most of them no livings at all to lose . but the truth was , they durst not trust the pulpits to the regular clergy ; who if they had offended against the laws , by the same laws they ought to have been tryed , condemned , and deprived accordingly ; that so the patrons might present more deserving persons to the vacant churches . but then this could not stand with the main design : for possibly the patrons might present such clarks as would go on in the old way , and could not be admitted but by taking the oaths of supremacy and allegiance to our lord the king ; and by subscribing to the discipline and doctrine of the church of england , which they were then resolved to alter . or , could they have prevailed so far with the several patrons , as to present those very men whom they had designed unto the profits of the sequestred benefices ; yet then they were to have enjoyed them for term of life , and might pretend a legal right and title to them , which would have cut off that dependance on the houses of parliament , which this design did chiefly aim at . so that the best of this new clergy were but tenants at will ; and therefore must be servile and obsequious to their mighty landlords , upon whose pleasure they depended for their present livelihood . . such were the mischiefs of this year . for remedy whereof , his majesty most graciously published two proclamations , one of them bearing date the th of may ; and the other , on the th of october . in the first of which , his majesty takes especial notice , that many of the clergy , no less eminent for their learning , than their zeal and piety , were either driven or forced from their habitations , or silenced , or discharged from attending on their cures : that they suffered these oppressions for no other reasons , but because they published his legal and just commands , or had refused to pray against him , or to submit , against their consciences , to illegal taxes for the continuance of the warr ; or were comformable to the book of common-prayer , or preacht god's word according to the purity of it , without any mixture of sedition : that being for these crimes discharged of their several cures , others were put into their places to sow sedition , and seduce his majejesty's good subjects from their due obedience , contrary to the word of god , and the laws of the land. his majesty thereupon commandeth , that all such courses be forborn for the time to come . that all his good subjects for the present set forth their tythes , and pay them to the lawful incumbents , or their farmers only . that the church-wardens , side-men , and other parishioners , shall resist all such persons as have been , or shall be intruded into any of the cures aforesaid : but , that they should contribute their best assistance to the lawful ministers , for the receiving and enjoying of their glebes and tythes . with an injunction to all sheriffs , mayors , and other ministers of iustice , to be aiding to them , and to resist by force of arms all such as should endeavour to disturb them in their lawful possessions . but this served rather for a declaration of his majesty's piety , than an example of his power . for notwithstanding all this care , his faithful subjects of the clergy in all parts of the realm , were plundred , sequestred , and ejected for the crime of loyalty ; some of them never being restored , and others most unjustly kept from their estates till this present year , anno . . in the other proclamation he forbids the tendring or taking of the covenant before remembred . which proclamation being short , but full of substance , shall be recited in his majesty's own words , which are these that follow . whereas ( saith he ) there is a printed paper entituled , a solemn league and covenant for reformation and defence of religion , the honour and happiness of the king , the peace and safety of the three kingdoms of england , scotland , and ireland ; pretended to be ordered by the commons in parliament , on the of september last , to be printed and published . which covenant , though it seems to make some specious expressions of piety and religion , is in truth nothing else but a traiterous and seditious combination against vs , and against the established religion and laws of the kingdom , in pursuance of a traiterous design and endeavour to bring in forreign forces to invade this kingdom . we do therefore straightly charge and command all our loving subjects , of what degree or quality soever , upon their allegiance , that they presume not to take the said seditious and traiterous covenant . and we do likewise hereby forbid and inhibit them to impose , administer , or tender the said covenant , as they and every of them will answer the contrary at their utmost and extreamest perils . such was the tenour of this proclamation of the th of october ; which though it served for a sufficient testimony of his majesty's prudence , yet it prevailed as little as the other did : for , as the two houses did extend their quarters , and enlarge their power ; so were the subjects forced more generally to receive this yoak , and to submit themselves to those oaths and covenants which they could neit●●r take for fear of god's and the king's displeasure ; and dared not to refuse , for fear of losing all which was dear unto them . so that it was esteemed for a special favour , as indeed it was , for all those which came in on the oxford articles , to be exempted from the taking of this leud and accursed covenant , by which they were to bind themselves to betray the church , and to stand no further to the king , than as he stood for the defence of that religion which they then allowed of , and of those liberties which they had acquired by what way soever . . and to say truth , it was no wonder that the presbyterians should impose new oaths , when they had broken all the old ; or seize upon the tythes and glebes of the regular clergy , when they had sequestred the estates of the loyal gentry , and intercepted the revenues of the king and queen . and it would be no wonder neither that they should seize on the revenues of the king and queen , when they were grown to such a high degree of impudence , as to impeach the queen of treason , and were resolved of having no more kings to comptroll their actions . they had already voted for the making of a new great seal , ( though so to do , was made high treason by the statute of k. edward the third ) that they might expedite their commissions with the more authority , and add some countenance of law to the present warr. which must be managed in the name of the king and parliament , the better to abuse the people , and add some reputation to the crime of their undertakings . and being masters of a seal , they thought themselves in a capacity of acting as a common-wealth , as a state distinct ; but for the present , making use of his majesty's name as their state-holder , for the ordering of their new republick . but long he must not hold that neither ; though that was locked up as a secrete amongst those of the cabala , till it was blurted out by martin , then knight for berks. by whom it was openly declared , that the felicity of this nation did not consist in any of the house of stvart . of which his majesty complained , but without reparation . and for a further evidence of their good intentions , a view is to be taken of the old regalia , and none so fit as martin to perform that service . who having commanded the sub-dean of westminster to bring him to the place in which they were kept , made himself master of the spoil . and having forced open a great iron chest , took out the crowns , the robes , the swords , and scepter , belonging anciently to k. edward the confessor , and used by all our kings at their inaugurations . with a scorn greater than his lusts , and the rest of his vices , he openly declares , that there would be no further use of those toys and trifles . and in the jollity of that humour , invests george withers ( an old puritan satyrist ) in the royal habiliments . who being thus crown'd , and royally array'd , ( as right well became him ) first marcht about the room with a stately garb , and afterwards with a thousand apish and ridiculous actions , exposed those sacred ornaments to contempt and laughter . had the abuse been script and whipt , as it should have been , the foolish fellow possibly might have passed for a prophet , though he could not be reckoned for a poet. . but yet the mischief stayed not here . another visit is bestowed upon these regalia ; not to make merry with them , but some money of them : mildmay , a puritan in faction , and master of the jewel-house by his place and office , conceived that prey to belong properly to him ; and having sold the king , must needs buy the crowns . but being as false to his new masters , as he was to his old , he first pickt out the richest jewels , and then compounded for the rest at an easie rate . the like ill fortune fell unto the organs , plate , coaps , hangings , altar-cloaths , and many other costly utensils which belonged to the church ; all which were either broke in pieces , or seized upon and plundered for the use of the state. amongst the rest , there was a goodly challice of the purest gold ; which though it could not be less worth than l. was sold to allyn a decayed gold-smith , but then a member of the house , at the rate of l. the birds being flown , the nest is presently designed to the use of the soldiers , who out of wantonness , and not for want of lodging in that populous city , must be quartered there . and being quartered , they omitted none of those shameless insolencies which had been acted by their fellows in other churches . for they not only brake down the rails before the table , and burnt them in the very place in the heats of iuly ; but wretchedly prophaned the very table it self , by setting about it with their tobacco and ale before them , and not without the company of some of their zealous lecturers to grace the action . what else they did in imitation of the brethren of exon , in laying their filth and execrements about it also , i abhor to mention . and now i must crave leave to step into the colledg , the government whereof was taken from the dean and prebendaries , and given to a select committee of fifty persons , some lords , but members , for the most part , of the lower-house ; who found there a sufficient quantity of plate , and some other good houshold-stuff , to a very good value ; which was so husbanded amongst them , that it was either stoln , or sold , or otherwise imbezilled and inverted to the use of some private persons , who best knew how to benefit themselves by the church's patrimony . . but the main business of this year , and the three next following , was the calling , sitting , and proceedings of the new assembly , called the assembly of divines ; but made up also of so many of the lords and commons , as might both serve as well to keep them under , and comptroll their actions , as to add some countenance unto them in the eye of the people . a convocation had been appointed by the king when he called the parliament , the members whereof being lawfvlly chosen and returned , were so discountenanced and discouraged by the votes of the lower-house , the frequent tumults raised in westminster by the rascal rabble , and the preparatives for a warr against the king ▪ that they retired unto their houses , but still continued undissolved , and were in a capacity of acting as a convocation , whensoever they should be thereunto required , and might do it with safety . but being for the most part well affected to the church of england , they were not to be trusted by the houses of parliament , who then designed the hammering of such a reformation both in doctrine and discipline , as might unite them in a perpetual bond and confederation with their scottish brethren . and that they might be furnished with such men , the knights of every shire must make choice of two to serve as members for that county ; most of them presbyterians , some few royallists , four of the independent faction , and two or three to represent the kirk of scotland . which ploughing with an ox and an ass , ( as it was no other ) was anciently prohibited by the law of moses . and yet these men , associated with some members of either house , as before is said , no ways impow'red or authorised by the rest of the clergy , must take upon them all the powers and priviledges of a convocation ; to which they were invited by an ordinance of the lords and commons , bearing date iune the th . his majesty makes a start at this encroachment on his royal prerogative , and countermands the same by his proclamation of the d. in which he takes notice , amongst other things , that the far greatest part of those who had been nominated to the present service , were men of neither learning or reputation , eminently disaffected to the government of the church of england , and such as had openly preached rebellion , by their exciting of the people to take arms against him ; and therefore were not like to be proper instruments of peace and happiness , either unto the church or state : for maintenance whereof , and for the preservation of his own authority , he inhibits them from meeting at the time appointed , declares their acts to be illegal , and threatens them with the punishments which they had incurred by the laws of the land. . but they go forwards howsoever , hold their first meeting on the first of iuly , and elect dr. twisse of newberry , ( a rigid sabbatarian , but a professed calvinian in all other points ) for their prolocutor ) called to this iourney-work by the houses ; they were dispensed with for non-residence upon their livings , against the laws , preferred to the best benefices of the sequestred clergy , ( some of them three or four together ) and had withall four shillings a man for their daily wages , besides the honour of assisting in so great an action , as the ruin of the church , and the subversion of the present government of the realm of england . in reference whereunto , they were to be employed from time to time , as occasion was , to stir up the people of the counties for which they served , to rise and arm themselves against the king , under colour of their own defence , as appears plainly by the order of the tenth of august . and that they might be looked upon with the greater reverence , they maintain a constant intercourse , by letters , with their brethren of scotland , the churches of the netherlands , the french and switzers ; but chiefly , with geneva it self . in which they laid such vile reproaches on his majesty and the church of england ; the one , for having a design to bring in popery ; the other , for a readiness to receive the same ; that his majesty was necessitated to set out a manifest in the latin tongue , for laying open the imposture to the churches of all forreign nations . amongst the rest of this assembly , dr. dan. featly , not long before made chaplain in ordinary to the king , must needs sit for one ; whether to shew his parts , or to head a party , or out of his old love to calvinism , may best be gathered from some speeches which he made and printed . but he was theirs in heart before , and therefore might afford them his body now , though possibly he may be excused from taking the covenant , as the others did . an exhortation whereunto , was the first great work which was performed by these masters in israel , after their assembling ; the covenant taken by them in most solemn manner at st. margarets in westminster , on the th of september , the exhortation voted to be published on the th of february . . now to begin the blessed reformation which they had in hand , the houses were resolved upon exterminating all external pomp , and comely order , out of the worship of almighty god. and to this end , upon the humble motion of these divines of the assembly , and the sollicitation of some zealous lecturers , who were grown very powerful with them ; or to ingratiate themselves with the scottish covenanters , whose help they began to stand in need of ; or finally , out of the perversness of their own cross humours , they published an ordinance on the th of august , for the utter demolishing , removing , and taking away all monuments of superstition and idolatry . under which notion it was ordered , that before the last of november then next following , all altars and tables of stone ( as if any such were then erected ! ) should be demolished in all churches and chappels throughout the kingdom . that the communion-tables should in all such places be removed from the east end of the chancel , unto some other part of the church or chappel . that all such rails as had been placed before or about the same , should be taken away , and the ground levelled with the rest , which had been raised for the standing of any such table , within the space of twenty years then last past . that all tapers , candlesticks , and basons , which had of late been used on any of the said tables , should also be removed and taken away ; neither the same , nor any such like , to be from thenceforth used in god's publick service . that all crucifixes , crosses , and all images and pictures of any one or more persons of the trinity , or of the virgin mary , and all other images and pictures of saints , should be also demolished and defaced , whether they stood in any of the said churches or chappels , or in any church-yard or other open place whatsoever , never to be erected or renewed again : with a proviso notwithstanding , for preserving all images , pictures , and coats of arms , belonging to any of their ancestors , or any of the kings of this realm , or any other deceased persons which were not generally considered and beheld as saints . . but yet to make sure work of it , this ordinance was re-inforced and enlarged by another of the th of may , in the year next following ; wherein , besides the particulars before recited , they descend to the taking away of all coaps , surplices , and other superstitious vestments ( as they pleased to call them ) ; as also to the taking away of all organs , and the cases in which they stood , and the defacing of the same ; requiring the same course to be also taken in the removing and defacing of roods , rood-lofts , and holy-water-water-fonts ( as if any such things had been of late erected or permitted in the church of england , as indeed there were not ) : whereupon followed the defacing of all glass windows , and the demolishing of all organs within the compass of their power ; the transposing of the holy table from the place of the altar , into some other part of the church or chancel ; the tearing and defacing of all coaps and surplices , or otherwise employing them to domestick uses ; and finally , the breaking down and removing of the sacred fonts anciently used for the ministration of holy baptism ; the name of holy-water-fonts being extended & made use of to comprise them also : hereupon followed also the defacing and demolishing of many crosses erected as the monuments of christianity , in cities , towns , and most of our country-villages ; none being spared which came within the compass of those enemies of the cross of christ. amongst which crosses none more eminent for cost and workmanship , than those of cheapside in london , and abington in the county of berks ; both of them famous for the excellencies of the statua's which were placed in them ; more for the richness of the trimming which was used about them . but the divine vengeance fell on some of the executioners , for a terror to others ; one of them being killed in pulling down the cross of cheapside ; and another hanged at stow on the wold , within short time after he had pulled down the first image of the cross in abington . and because no order had been made for the executing of this order in his majesty's chappels ( as there was in all cathedral and parish-churches ) , a private warrant was obtained by harlow , a knight of herefordshire , for making the said chappels equal to all the rest , by depriving them of all such ornaments of state and beauty with which they had been constantly adorned in all times since the reformation . and all this done , ( or at the least pretended to be done , as the ordinance tell us ) as being pleasing unto god , and visibly conducing to the blessed reformation so much desired ; but desired only , as it seems , by those lords and commons who had a hand in the design . . so far they went to show their hatred unto superstition , their dislike of popery : but then they must do somewhat also for expressing their great zeal to the glory of god , by some acts of piety . and nothing seemed more pious , or more popular rather , than to enjoin the more strict keeping of their lords-day-sabbath , by some publick ordinance . with this they had begun already on the fifth of may , on which it was ordered by no worse men than the commons in parliament , ( the lords being either not consulted , or not concurring ) that his majesty's book for tolerating sports on the lord's day , should be forthwith burned by the hands of the common hangman , in cheapside and other usual places ; and that the sheriffs of london and middlesex should see the same put in execution ; which was done accordingly . than which , an act of a greater scorn , an act of greater insolency and disloyal impudence , was never offered to a soveraign and annointed prince . so as it was no marvel if the lords joined with them in the ordinance of the sixth of april , , for to expose all books to the like disgrace which had been writ , or should be writ hereafter by any person or persons , against the morality of the sabbath : by which ordinance it was also signified , that no manner of person whatsoever ▪ should publickly cry , shew forth , and expose to sale any wares , merchandises , fruits , herbs , or other goods , upon that day , on pain of forfeiting the same ; or travel , carry burthens , or do any act of labour on it on pain of forfeiting ten shillings for the said offence . that no person from thenceforth on the said day should use , exercise , keep , maintain , or be present at any wrestling , shooting , bowling , ringing of bells for pleasure or pastime , mask , wake , ( otherwise called feasts ) church-ale , games , dancing , sport , or other pastimes whatsoever , under the several penalties therein contained . and that we may perceive with what weighty cares the heads of these good men were troubled , when the whole nation was involved in blood and ruin ; a clause was added for the taking down of may-poles also ; with a command unto all constables and tything-men , to see it done ▪ under the penalty of forfeiting five shillings weekly , till the said may-poles ( which they looked upon as an heathenish vanity ) should be quite removed . which nail was driven so far at last , that it was made unlawful for any taylor to carry home a new suit of clothes , or any barber to trim the man that was to wear them ; for any water-man to ferry a passenger cross the thames ; and finally , to any person whatsoever ( though neither new trimmed , or new apparelled ) to sit at his own door , or to walk the streets , or take a mouth-full of fresh air in the open fields . most rabinical dotages ! . the day of publick worship being thus new-molded , they must have new priests also , and new forms of prayer , a new confession of the faith , new catechisms , and new forms of government . towards the first , an ordinance comes out from the lords and commons in october following , ( advice being first had with the assembly of divines ) by which a power was given to some chief men of the assembly , and certain ministers of london , or to any seven or more of them , to impose hands upon such persons whatsoever whom they found qualified and gifted for the holy ministry ; a clause being added thereunto , that every person and persons which were so ordained , should be reputed , deemed , and taken for a minister of the church of england , sufficiently authorised for any office or employment in it , and capable of receiving all advantages which appertained to the same . to shew the nullity and invalidity of which ordinations , a learned tractate was set out by dr. bohe , chaplain sometimes to the right reverend dr. houson , bishop of oxford first , and of durham afterwards . never since answered by the presbyterians , either scots or english. next after , comes the directory , or new form of worship , accompanied with an ordinance of the lords and commons on the third of ianuary ▪ for authorising the said directory or form of worship ; as also , for suppressing the publick liturgy , repealing all the acts of parliament which confirmed the same , and abrogating all the ancient and established festivals , that so saint sabbath ( as sometimes they called it ) might be all in all . the insufficiency of which directory to the ends proposed in the same , pronounced the weakness of the ordinance which authorised it , and the excellency of the publick liturgy in all the parts and offices of it ; was no less learnedly evinced by dr. hammond ▪ then newly made a chaplain in ordinary to his sacred majesty . which though it might have satisfied all equal and unbyassed men , yet neither learning nor reason could be heard in the new assembly ; or if it were , the voice thereof was drowned by the noise of the ordinances . . for on the d of august , anno , another ordinance comes thundering from the lords and commons , for the more effectual execution of the directory for publick worship ; with several clauses in the same , not only for dispersing and use thereof , but for calling in the book of common-prayer , under several penalties . which coming to his majesty's knowledg , as soon as he returned to his winter-quarters , he published his proclamation of the th of november , commanding in the same the use of the common-prayer , notwithstanding any ordinance to the contrary from the houses of parliament . for taking notice , first , of those notable benefits which had for eighty years redounded to this nation by the use of the liturgy ; he next observes , that by abolishing the said book of common-prayer , and imposing the directory , a way would be left open for all ignorant , factious , and evil men , to broach their fancies and conceits , be they never so erroneous , to mislead people into sin and rebellion against the king , to raise factions and divisions in the church ; and finally , to utter those things for their prayers in the congregation , to which no conscientious can say amen . and thereupon he gives commandment to all ministers in their parish-churches , to keep and use the said book of common-prayer , in all the acts and offices of god's publick worship , according to the laws made in that behalf ; and that the said directory should in no sort be admitted , received , or used ; the said pretended ordinances , or any thing contained in them to the contrary notwithstanding . but his majesty sped no better by his proclamation , than the two doctors did before by their learned arguments . for if he had found little or no obedience to his proclamations when he was strong , and in the head of a victorious and successful army , he was not to expect it in a low condition , when his affairs were ruinated and reduced to nothing . . for so it was , that the scots having raised an army of eighteen thousand foot , and three thousand horse , taking the dragoons into the reckoning , break into england in the depth of winter , anno , and marched almost as far as the banks of the river tine , without opposition . there they received a stop by the coming of the marquess of newcastle , with his northern army , and entertain'd the time with some petit skirmishes , till the sad news of the surprise of selby by sir thomas fairfax , compelled him to return towards york with all his forces , for the preserving of that place , on which the safety of the north did depend especially . the scots march after him amain , and besiege that city , in which they were assisted by the forces of the lord fairfax , and the earl of manchester , who by the houses were commanded to attend that service . the issue whereof was briefly this ; that having worsted the great army of prince rupert at marston-moor , on the second of iuly , york yeelded on composition upon that day fortnight ; the marquess of newcastle , with many gentlemen of great note and quality , shipt themselves for france ; and the strong town of newcastle took in by the scots on the th of october then next following . more fortunate was his majesty with his southern army , though at the first he was necessitated to retire from oxon at such time as the forces under essex and waller did appear before it . the news whereof being brought unto them , it was agreed that waller should pursue the king , and that the earl's army should march westward to reduce those countreys . and here the mystery of iniquity began to show its self in its proper colours . for whereas they pretended to have raised their army for no other end , but only to remove the king from his evil councellors , those evil councellors , as they call them , were left at oxon , and the king only hunted by his insolent enemies . but the king having totally broken waller in the end of iune , marched after essex into devonshire , and having shut him up in cornwall , where he had neither room for forrage , nor hope of succours , he forced him to flye ingloriously in a skiff or cockboat , and leave his army in a manner to the conqueror's mercy . but his horse having the good fortune to save themselves , the king gave quarter to the foot , reserving to himself their cannons , arms , and ammunition , as a sign of his victory . and here again the warr might possibly have been ended , if the king had followed his good fortune , and march'd to london before the earl of essex had united his scattered forces , and manchester was returned from the northern service . but setting down before plymouth now , as he did before glocester the last year , he lost the opportunity of effecting his purpose , and was fought withall at newberry , in his coming back , where neither side could boast of obtaining the victory . . but howsoever , having gained some reputation by his western action , the houses seem inclinable to accept his offer of entring into treaty with him for an accommodation . this he had offered by his message from evesham on the th of iuly , immediately after the defeat of waller ; and pressed it by another from tavestock on the th of september , as soon as he had broken the great army of the earl of essex . to these they hearkned not at first . but being sensible of the out-cries of the common people , they condescend at last , appointing vxbridg for the place , and the thirtieth day of ianuary for the time thereof . for a preparative whereunto , and to satisfie the importunity and expectation of their brethren of scotland , they attaint the arch-bishop of high treason , in the house of commons , and pass their bill by ordinance in the house of peers , in which no more than seven lords did concur to the sentence ; but being sentenced howsoever , by the malice of the presbyterians both scots and english , he was brought to act the last part of his tragedy on the th of ianuary , as shall be told at large in another place . this could presage no good success to the following treaty . for though covenants sometimes may be writ in blood ; yet i find no such way for commencing treaties . and to say truth , the king's commissioners soon found what they were to trust to . for having condescended to accompany the commissioners from the houses of parliament , and to be present at a sermon preached by one of their chaplains , on the first day of the meeting they found what little hopes they had of a good conclusion . the preacher's name was love , a welsh-man , and one of the most fiery presbyters in all the pack : in whose sermon there were many passages very scandalous to his majesty's person , and derogatory to his honour ; stirring up the people against the treaty , and incensing them against the king's commissioners ; telling them , that they came with hearts full of blood ; and that there was as great a distance betwixt the treaty and peace , as there was between heaven and hell. of this the oxon lords complained , but could obtain no reparation for the king or themselves ; though afterwards cromwel paid the debt , and brought him to the scaffold when he least looked for it . . but notwithstanding these presages of no good success , the king's commissioners begin the long-wisht-for treaty , which is reduced to these three heads , viz. concernments of the church , the power of the militia , and the warr of ireland . in reference to the first ( for of the other two i shall take no notice ) his majesty was pleased to condescend to these particulars ; that is to say , . that freedom be left to all persons whatsoever in matters of ceremony ; and that all the penalties of the laws and canons which enjoin those ceremonies , be suspended . . that the bishops should exercise no act of iurisdiction or ordination , without the consent and counsel of the presbyters , who shall be chosen by the clergy of each diocess , out of the gravest and most learned men amongst themselves . . that the bishop shall be constantly resident in his diocess , except he be required to attend his majesty ; and shall preach every sunday in some church or other , within the diocess , if he be not hindred either by old age or sickness . . that ordination shall be publick , and in solemn manner ; and none to be admitted into holy orders , but such as are well qualified and approved of by the rural presbyters . . that an improvement be made of all such vicaridges as belonged to bishops , deans , and chapters ; the said improvement to be made out of impropriations , and confirmed by parliament . . that from thenceforth no man should hold two churches with cure of souls . and , . that one hundred thousand pound should be forthwith raised out of the lands belonging to the bishops and cathedral churches , towards the satisfaction of the publick debts . an offer was also made , for regulating the jurisdiction of ecclesiastical courts , in causes testamentary , decimal , and matrimonial ; for rectifying some abuses in the exercise of excommunication ; for moderating the excessive fees of the bishops officers , and ordering their visitations to the best advantage of the church ; and all this to be done by consent of parliament . . his majesty also offered them the militia for the space of three years ; which might afford them time enough to settle the affairs of the kingdom , had they been so pleased ; and to associate the houses with him in the warr of ireland ; but so , as not to be excluded from his care of that people . but these proposals did not satisfie the puritan english , much less the presbyterian scots , who were joined in that treaty . they were resolved upon the abolition of episcopacy , both root and branch ; of having the militia for seven years absolutely , and afterwards to be disposed of as the king and the houses could agree : and finally , of exercising such an unlimited power in the warr of ireland , that the king should neither be able to grant a cessation , or to make a peace , or to show mercy unto any of that people on their due submission . and from the rigour of these terms , they were not to be drawn by the king's commissioners ; which rendred the whole treaty fruitless , and frustrated the expectation of all loyal subjects , who languished under the calamity of this woful warr. for as the treaty cooled , so the warr grew hotter ; managed for the most part by the same hands , but by different heads : concerning which , we are to know , that not long after the beginning of this everlasting parliament , the puritan faction became subdivided into presbyterians and independents . and at the first , the presbyterians carried all before them both in camp and council . but growing jealous at the last of the earl of essex , whose late miscarriage in the west was looked on as a plot to betray his army ; they suffered him to be wormed out of his commission , and gave the chief command of all to sir thomas fairfax ; with whose good services and affections they were well acquainted . to him they joined lieutenant general oliver cromwell , who from a private captain had obtained to be lieutenant to the earl of manchester in the associated counties , as they commonly called them ; and having done good service in the battel of marston-moor , was thought the fittest man to conduct their forces . and on the other side , the earl of brentford ( but better known by the name of general ruthuen ) who had commanded the king's army since the fight at edg-hill , was outed of his place by a court-contrivement , and that command conferred upon prince rupert , the king's sisters son , not long before made duke of cumberland , and earl of holderness . . by these new generals , the fortune of the warr , and consequently the fate of the kingdom which depended on it , came to be decided . and at the first , the king seemed to have much the better by the taking of leicester ; though afterwards it turned to his disadvantage : for many of the soldiers being loaded with the spoil of the place , withdrew themselves for the disposing of their booty , and came not back unto the army , till it was too late . news also came , that fairfax with his army had laid siege to oxon , which moved the king to return back as far as daventry , there to expect the re-assembling of his scattered companies . which hapning as fairfax had desired , he marcht hastily after him , with an intent to give him battel on the first opportunity : in which he was confirmed by two great advantages ; first , by the seasonable coming of cromwel with a fresh body of horse , which reach'd him not until the evening before the fight : and secondly , by the intercepting of some letters sent from general goring , in which his majesty was advised to decline all occasion of battel , till he could come up to him with his western forces . this hastned the design of fighting in the adverse party , who fall upon the king's army in the fields near naisby , ( till that time an obscure village ) in northamptonshire : on saturday the th of iune , the battels joined ; and at first his majesty had the better of it , and might have had so at the last , if prince rupert having routed one wing of the enemy's horse , had not been so intent upon the chase of the flying-enemy , that he left his foot open to the other wing . who pressing hotly on them , put them to an absolute rout , and made themselves masters of his camp , carriage , and cannon ; and amongst other things of his majesty's cabinet : in which they found many of his letters , most of them written to the queen ; which afterwards were published by command of the houses , to their great dishonour . for whereas the athenians on the like success , had intercepted a packet of letters from philip king of macedon , their most bitter enemy , unto several friends , they met with one amongst the rest to the queen olympias ; the rest being all broke open before the council , that they might be advertised of the enemy's purposes , the letter to the queen was returned untouch't ; the whole senate thinking it a shameful and dishonest act to pry into the conjugal secrets betwixt man and wife . a modesty in which those of athens stand as much commended by hilladius bisantinus , an ancient writer , as the chief leading-men of the houses of parliament , are like to stand condemned for want of it , in succeeding stories . . but to proceed , this miserable blow was followed by the surrendry of bristol , the storming of bridgwater , the surprise of hereford , and at the end of winter , with the loss of chester . during which time the king moved up and down with a running-army , but with such ill fortune as most commonly attends a declining-side . in which distress he comes to his old winter-quarters , not out of hope of bringing his affairs to a better condition before the opening of the spring . from oxon he sends divers messages to the houses of parliament , desiring that he might be suffered to return to westminster , and offering for their security the whole power of the kingdom , the navy , castles , forts , and armies , to be enjoyed by them in such manner , and for so long time , as they had formerly desired . but finding nothing from them but neglect and scorn , his messages despised , and his person vilified , he made an offer of himself to fairfax , who refused also . tired with repulse upon repulse , and having lost the small remainder of his forces near stow on the wold ; he puts himself , in the beginning of may , into the hands of the scots commissioners , residing then at southwell in the county of nottingham , a mannor-house belonging to the see of york . for the scots having mastered the northern parts , in the year , spent the next year in harrasing the countrey , even as far as hereford ; which they besieged for a time , and perhaps had carried it , if they had not been called back by the letters of some special friends , to take care of scotland , then almost reduced to the king's obedience , by the noble marquess of montross . on which advertisement they depart from hereford , face worcester , and so marcht northward : from whence they presently dispatch col. david leshly , with six thousand horse ; and with their foot employed themselves in the siege of newark ; which brought down their commissioners to southwell , before remembred . from thence the king is hurried in post-haste to the town of newcastle , which they looked on as their strongest hold. and being now desirous to make eeven with their masters , to receive the wages of their iniquity , and being desirous to get home in safety with that spoil and plunder which they had gotten in their marching and re-marching betwixt tweed and hereford , they prest the king to fling up all the towns and castles which remained in his power , or else they durst not promise to continue him under their protection . . this turn seemed strange unto the king. who had not put himself into the power of the scots , had he not been assured before-hand by the french ambassador , of more courteous usage ; to whom the scots commissioners had engaged themselves , not only to receive his person , but all those also which repaired unto him into their protection , as the king signified by his letters to the marquess of ormond . but having got him into their power , they forget those promises , and bring him under the necessity of writing to the marquesses of montross and ormond to discharge their soldiers ; and to his governours of towns in england , to give up their garrisons . amongst which , oxford the then regal city , was the most considerable , surrendred to sir thomas fairfax upon midsommer-day . and by the articles of that surrendry , the duke of york was put into the power of the houses of parliament ; together with the great seal , the signet , and the privy-seal , all which were most despitefully broken in the house of peers , as formerly the dutch had broke the seals of the king of spain , when they had cast off all fidelity and allegiance to him , and put themselves into the form of a common-wealth . but then to make him some amends , they give him some faint hopes of suffering him to bestow a visit on his realm of scotland , ( his ancient and native kingdom , as he commonly called it ) there to expect the bettering of his condition in the changes of time . but the scots hearing of his purpose , and having long ago cast off the yoke of subjection , voted against his coming , in a full assembly ; so that we may affirm of him , as the scripture doth of our saviour christ , viz. he came unto his own , and his own received him not , john cap. . . the like resolution was taken also by the commissioners of that nation , and the chief leaders of their army , who had contracted with the two houses of parliament , and for the sum of two hundred thousand pounds in ready money , sold and betrayed him into the hands of his enemies , as certainly they would have done the lord christ himself for half the money , if he had bowed down the heavens , and came down to visit them . being delivered over unto such commissioners as were sent by the houses to receive him ▪ he was by them conducted on the third of february , to his house of holdenby , not far from the good town of northampton ; where he was kept so close , that none of his domestick servants , no not so much as his own chaplains were suffered to have any access unto him . and there we leave him for the present ; but long he shall not be permitted to continue there , as shall be shewn hereafter in due place and time . . such being the issue of the warr , let us next look upon the presbyterians in the acts of peace ; in which they threatned more destruction to the church , than the warr it self . as soon as they had setled the strict keeping of the lord's-day-sabbath , suppressed the publick liturgy , and imposed the directory , they gave command to their divines of the assembly , to set themselves upon the making a new confession . the nine and thirty articles of the church of england , were either thought to have too much of the ancient fathers , or too little of calvin , and therefore fit to be reviewed , or else laid aside . and at the first , their journey-men began with a review , and fitted fourteen of the articles to their own conceptions ; but in the end , despairing of the like success in all the rest , they gave over that impertinent labour , and found it a more easie task to conceive a new , than to accommodate the old confession to their private fancies . and in this new confession , they establish the morality of their lord's-day-sabbath , declare the pope to be the antichrist , the son of perdition , and the man of sin. and therein also interweave the calvinian rigours , in reference to the absolute decree of predestination , grace , free-will , &c. but knowing that they served such masters as were resolved to part with no one branch of their own authority , they attribute a power to the civil magistrate , not only of calling synods and church-assemblies , but also of being present at them , and to provide that whatsoever is therein contracted , be done agreebly to the mind and will of god. but as to the matter of church-government , the divine right of their presbyteries , the setting of christ upon his throne , the parity or imparity of ministers in the church of christ , not a word delivered . their mighty masters were not then resolved upon those particulars ; and it was fit the holy ghost should stay their leisure , and not inspire their journey-men with any other instruction than what was sent them from the houses . . but this confession , though imperfect , and performed by halves , was offered in the way of an humble advice to the lords and commons ; that by the omnipotency of an ordinance it might pass for currant , and be received for the established doctrine of the church of england . the like was done also in the tendry of their larger catechism , which seems to be nothing in a manner but the setting out of their confession in another dress , and putting it into the form of questions and answers , that so it might appear to be somewhat else than indeed it was . but being somewhat of the largest to be taught in schools , and somewhat of the hardest to be learned by children , it was brought afterwards into an epitome , commonly called the lesser catechism , and by the authors recommended to the use of the church , as far more orthodox than nowel's , more clear than that contained in the common-prayer-book , and not inferior to the palatine or genevian forms . but in all three , they held forth such a doctrine touching god's decrees , that they gave occasion of reviving the old blastian heresie , in making god to be the author of sin. which doctrine being new published in a pamphlet , entituled , comfort for believers in their sins and troubles , gave such a hot alarm to all the calvinists in the new assembly , that they procured it to be burnt by the hands of the hangman . but first , they thought it necessary to prepare the way to that execution , by publishing in print their detestation of that abominable and blasphemous opinion , that god hath a hand in , and is the author of the sinfulness of his people , as the title tells us . so that now calvin's followers may sleep supinely without regard to the reproaches of uncivil men , who had upbraided them with maintaining such blasphemous doctrine . the reverend divines of the assembly have absolved them from it , and showed their detestation of it ; and who dares charge it on them for the time to come ? . but these things possibly were acted as they were calvinians , and perhaps sabbatarians also , and no more than so . and therefore we must next see what they do on the score of presbytery , for setting up whereof , they had took the covenant , called in the scots , and more insisted on the abolition of the episcopal function , than any other of the propositions which more concern them . to this they made their way in those demands which they sent to oxon , the ordinance for ordination of ministers , and their advancing of the directory in the fall of the liturgy . they had also voted down the calling of bishops , in the house of commons , on septemb. . ; and caused the passing of that vote to be solemnized with bells and bonfires in the streets of london , as if the whole city was as much concerned in it , as some factious citizens . but knowing that little was to be effected by the propositions , and much less by their votes , they put them both into a bill , which past the house of peers on the third of february , some two days after they had tendred their proposals to the king at oxon. and by that bill it was desired to be enacted , that from the fifth of november , ( the day designed for the blowing up the parliament by the gun-powder-traytors ) which should be in the year of our lord , there should be no archbishops , bishops , commissaries , &c. ( with all their train recited in the oxon article , numb . . ) in the church of england : that from thenceforth the name , title , and function of arch-bishops , bishops , chancellors . &c. or likewise the having , using , or exercising any iurisdiction , office , and authority , by reason or colour of any such name , dignity , or function , in the realm of england ▪ should utterly and for ever cease . and that the king might yeeld the sooner to the alteration , they tempt him to it with a clause therein contained , for putting him into the actual possession of all the castles , mannors , lands , tenements , and hereditaments , belonging to the said arch-bishops , or bishops , or to any of them . and for the lands of deans ▪ and chapters , the brethren had a hope to parcel them amongst themselves , under the colour of encouraging and maintaining of a preaching-ministry ; some sorry pittance being allowed to the old proprietaries , and some short pension during life to the several bishops . . such was the tenour of the bill ; which found no better entertainment than their propositions . so that despairing of obtaining the king's consent to advance presbytery , they resolved to do it of themselves , but not till they had broken the king's forces at the battel of naisby : for on the nineteenth of august then next following , they publish directions in the name of the lords and commons , ( after advice with their divines of the assembly ) for the chusing of rvling-elders in all the congregations , and in the classical assemblies , for the cities of london and westminster , and the several counties of the kingdom , in order to the speedy setling of presbyterial government . amongst which , no small care was taken for making twelve classes of the ministers of london only ; and after , for dividing each particular county into several classes , with reference to the largeness and extent thereof . which orders and directions , were after seconded by the ordinance of october the twentieth ; containing certain rules for the suspension of scandalous and ignorant persons from the holy supper , and giving power to certain persons therein named , to sit as judges and tryers , as well concerning the election , as the integrity and ability of all such men as are elected elders within any of the twelve classes of the province of london . it is not to be thought , but that the london-elderships made sufficient haste to put themselves into the actual possession of their new authority . but in the countrey , most men were so cold and backward , that the lower-house was fain to quicken them with some fresh resolves ; by which it was required , on the twentieth of february , that choice be forthwith made of elders , thoroughout the kingdom , according to such former directions as had past both houses ; and that all classes and parochial congregations , should be thereby authorised effectually to proceed therein . and that the church might be supplied with able ministers in all times succeeding , the power of ordination , formerly restrained to certain persons residing in and about the city of london , ( according to the ordinance of the second of october , . ) is now communicated to the ministers of each several classes , as men most like to know the wants of the parish-churches under their authority . . but here it is to be observed , that in the setling of the presbyterian government in the realm of england , as the presbyteries were to be subordinate to the classical , provincial , and national assemblies of the church , so were they all to be subordinate to the power of the parliament , as appears plainly by the ordinance of the fourteenth of march ; which makes it quite another thing from the scottish presbyteries , and other assemblies of that kirk , which held themselves to be supream , and unaccountable in their actings ▪ without respect unto the king , the parliament , and the courts of justice . but the truth is , that as the english generally were not willing to receive that yoak ; so neither did the houses really intend to impose it on them , though for a while , to hold fair quarter with the scots , they seemed forward in it . and this appears sufficiently by a declaration of the house of commons , published on the seventeenth of april , ; in which they signifie , that they were not able to consent to the granting of an arbitrary and unlimited power and iurisdiction to near ten thousand iudicatories to be erected in the kingdom , which could not be consistent with the fundamental laws and government of it , and which by necessary consequence did exclude the parliament from having any thing to do in that iurisdiction . on such a doubtful bottom did presbytery stand , till the king had put himself into the power of the scots , and that the scots had posted him in all haste to the town of newcastle . which caused the lords and commons no less hastily to speed their ordinance of the fifth of iune , for the present setling of the presbyterial government , without further delay , as in the title is exprest . and though it was declared in the end of that ordinance , that it was to be in force for three years only , except the houses should think fit to continue it longer ; yet were the london-ministers so intent upon them , that they resolve to live no longer in suspence , but to proceed couragiously in the execution of those several powers which both by votes and ordinances were intrusted to them . and to make known to all the world what they meant to do , they published a paper with this title , that is to say , certain considerations and cautions agreed upon by the ministers of london and westminster , and within the lines of communication . iune the nineteenth , . according to which they resolve to put the presbyterial government into execution , upon the ordinances of parliament before published . . in which conjuncture it was thought expedient by the houses of parliament , to send commissioners to newcastle , and by them to present such propositions to his sacred majesty , as they conceived to be agreeable to his present condition . in the second of which it was desired , that according to the laudable example of his royal father , of happy memory , he would be pleased to swear and sign the solemn league and covenant , and cause it to be taken by acts of parliament in all his kingdoms and estates . and in the third it was proposed , that a bill should pass for the utter abolishing and taking away of arch-bishops , bishops , chancellors , commissaries , deans , &c. as they occur before in the oxon articles , num. . that the assembly of divines , and reformation of religion , according to the said covenant , should be forthwith setled and confirmed by act of parliament ; and that such unity and uniformity between the churches of both kingdoms , should in like manner be confirmed by act of parliament , as by the said covenant was required , after advice first had with the divines of the said assembly . it was required also in the said propositions , that he should utterly divest himself of all power to protect his people , by putting the militia into the hands of the houses ; and that he should betray the greatest part of the lords and gentry which had adhered unto him in the course of the warr , to a certain ruin ; some of which were to be excluded from all hope of pardon , as to the saving of their lives ; others to forfeit their estates , and to lose their liberties ; the clergy to remain under sequestration ; the lawyers of both sorts to be disabled from the use of their callings . demands of such unreasonable and horrid nature , as would have rendred him inglorious and contemptible both at home and abroad , if they had been granted . . these propositions were presented to him on the eleventh day of iuly , at newcastle , by the earls of pembroke and suffolk , of the house of peers ; erle , hipisly , robinson , and goodwin , from the house of commons : of whom his majesty demanded , whether they came impowred to treat with him , or not ? and when they answered , that they had no authority so to do : he presently replied , that then the houses might as well have sent their propositions by an honest trumpeter , and so parted with them for the present . his majesty had spent the greatest part of his time since he came to newcastle , in managing a dispute about church-government with mr. alexander henderson , the most considerable champion for presbytery in the kirk of scotland . henderson was possest of all advantages of books and helps , which might enable him to carry on such a disputation . but his majesty had the better cause , and the stronger arguments . furnished with which , ( though destitute of all other helps than what he had within himself ) he prest his adversary so hard , and gave such satisfactory answers unto all his cavils , that he remained master of the field , as may sufficiently appear by the printed papers . and it was credibly reported , that henderson was so confounded with grief and shame , that he fell into a desparate sickness , which in fine brought him to his grave ; professing , as some say , that he dyed a convert ; and frequently extolling those great abilities which , when it was too late , he had found in his majesty . of the particular passages of this disputation , the english commissioners had received a full information ; and therefore purposely declined all discourse with his majesty , by which the merit of their propositions might be called in question . all that they did , was to insist upon the craving of a positive answer , that so they might return unto those that sent them ; and such an answer they shall have , as will little please them . . for though his fortunes were brought so low , that it was not thought safe for him to deny them any thing ; yet he demurred upon the granting of such points as neither in honour nor in conscience could be yeelded to them . amongst which , those demands which concerned religion , and the abolishing of the ancient government of the church by arch-bishops and bishops , may very justly be supposed to be none of the least . but this delay being taken by the houses for a plain denial , and wanting money to corrupt the unfaithful scots , who could not otherwise be tempted to betray their soveraign ; they past an ordinance for abolishing the episcopal government , and setling their lands upon trustees for the use of the state. which ordinance being past on the ninth of october , was to this effect ; that is to say , that for the better raising of moneys for the just and necessary debts of the kingdom , in which the same hath been drawn by a warr mainly promoted in favour of arch-bishops and bishops , and other their adherents and dependents ; it was ordained by the authority of the lords and commons , that the name , title , stile , and dignity of arch-bishop of canterbury , arch-bishop of york , bishop of winchester , and bishop of durham , and all other bishops or bishopricks within the kingdom , should from and after the fifth of september , , then last past , be wholly abolished or taken away ; and that all persons should from thenceforth be disabled to hold that place , function , or stile , within the kingdom of england , and dominion of wales , or the town of berwick ; or exercise any iurisdiction or authority ●hereunto formerly belonging , by vertue of any letters patents from the crown , or any other authority whatsoever ; any law or statute to the contrary notwithstanding , as for their lands , they were not to be vested now in the kings possession , as had been formerly intended ; but to be put into the power of some trustees which are therein named , to be disposed of to such uses , intents , and purposes , as the two houses should appoint . . amongst which uses , none appeared so visible , even to vulgar eyes , as the raising of huge sums of money to content the scots , who from a remedy were looked on as the sickness of the common-wealth . the scots demands amounted to five hundred thousand pounds of english money , which they offered to make good on a just account ; but were content for quietness sake to take two hundred thousand pounds in full satisfaction . and yet they could not have that neither , unless they would betray the king to the power of his enemies . at first they stood on terms of honour ; and the lord chancellor lowdon ranted to some tune ( as may be seen in divers of his printed speeches ) concerning the indelible character of disgrace and infamy which must be for ever imprinted on them , if they yeelded to it . but in the end , the presbyterians on both sides did so play their parts , that the sinful contract was concluded , by which the king was to be put into the hands of such commissioners as the two houses should appoint to receive his person . the scots to have one hundred thousand pounds in ready money , and the publick faith ( which the houses very prodigally pawned upon all occasions ) to secure the other . according unto which agreement his majesty is sold by his own subjects , and betrayed by his servants ; by so much wiser ( as they thought ) than the traytor iudas , by how much they had made a better market , and raised the price of the commodity which they were to sell. and being thus sold , he is delivered for the use of those that bought him , into the custody of the earl of pembroke , ( who must be one in all their errands ) the earl of denbigh , and the lord mountague of boughton , with twice as many members of the lower house ; with whom he takes his journey towards holdenby , before remembred , on the third of february . and there so closely watcht and guarded , that none of his own servants are permitted to repair unto him . marshal and caril , two great sticklers in behalf of presbytery , ( but such as after warped to the independents ) are by the houses nominated to attend as chaplains . but he refused to hear them in their prayers or preachings , unless they would officiate by the publick liturgy , and bind themselves unto the rules of the church of england . which not being able to obtain , he moves the houses by his message of the th of that month , to have two chaplains of his own . which most unchristianly and most barbarously they denyed to grant him . . having reduced him to this streight , they press him once again with their propositions ; which being the very same which was sent to newcastle , could not in probability receive any other answer . this made them keep a harder hand upon him , than they did before ; presuming , that they might be able to extort those concessions from him by the severity and solitude of his restraint , when their perswasions were too weak , and their arguments not strong enough to induce him to it . but , great god! how fallacious are the thoughts of men ? how wretchedly do we betray our selves to those sinful hopes which never shall be answerable to our expectation ? the presbyterians had battered down episcopacy by the force of an ordinance , outed the greatest part of the regular clergy , of their cures and benefices ; advanced their new form of government , by the votes of the houses , and got the king into their power , to make sure work of it . but when they thought themselves secure , they were most unsafe . for being in the height of all their glories and projectments , one ioice , a cornet of the army , comes thither with a party of horse , removes his guards , and takes him with them to their head-quarters , which were then at woburn , a town upon the north-west road in the county of bedford : followed , not long after , by such lords and others as were commanded by the houses to attend upon him . who not being very acceptable to the principal officers , were within very few weeks discharged of that service . by means whereof , the presbyterians lost all those great advantages which they had fancied to themselves , and shall be better husbanded to the use of their adversaries , though it succeeded worse to his majesty's person , than possibly it might have done , if they had suffered him to remain at holdenby , where the houses fixt him . . this great turn hapned on the fourth of iune , anno , before he had remained but four months in the power of the houses . who having brought the warr to the end desired , possest themselves of the king's person , and dismissed the scots , resolved upon disbanding a great part of the army , that they might thereby ease the people of some part of their burthens . but some great officers of the army had their projects and designs apart , and did not think it consonant to common prudence , that they should either spend their blood , or consume their strength , in raising others to that power , which being acquired by themselves , might far more easily be retained , than it had been gotten . upon these grounds they are resolved against disbanding , stand on their guards , and draw together towards london , contrary to the will and express commandment of their former masters , by whom they were required to keep at a greater distance . the officers thereupon impeach some members of the lower house ; and knowing of what great consequence it might be unto them to get the king into their power , a plot is laid to bring him into their head-quarters without noise and trouble ; which was accordingly effected , as before is said . thus have the presbyterians of both nations , embroiled the kingdom first in tumults , and afterwards in a calamitous and destructive warr. in which the sword was suffered to range at liberty , without distinction of age , sex , or quality . more goodly houses plundered and burnt down to the ground , more churches sacrilegiously prophaned and spoiled , more blood poured out like water within four years space , than had been done in the long course of civil-warrs between york and lancaster . with all which spoil and publick ruin , they purchased nothing to themselves but shame and infamy ; as may be shown by taking a brief view of their true condition before and after they put the state into these confusions . . and first , the scots not long before their breaking out against their king , had in the court two lords high stewards , and two grooms of the stool , successively one after another . and at their taking up of arms , they had a master of the horse , a captain of the guard , a keeper of the privy purse , seven grooms of eight in his majesty's bed-chamber , and an equal number at the least of gentlemen-ushers , quarter-waiters , cup-bearers , carvers , sewers , and other officers , attending daily at the table . i speak not here of those who had places in the stables , or below the stairs ; or of the servants of those lords and gentlemen who either lived about the court , or had offices in it . all which together , make up so considerable a number , that the cour might well be called an academy of the scots nation ; in which so many of all sorts had their breeding , maintenance , and preferment . abroad , they had a lieutenant of the tower , a fortress of most consequence in all the kingdom ; and a master-gunner of the navy ; an office of as great a trust as the other : and more of those monopolies , suits , and patents , which were conceived to be most grievous to the subjects , than all the english of the court. in the church they had two deanries , divers prebendaries , and so many ecclesiastical benefices , as equalled all the revenues of the kirk of scotland . all which they had lost , like aesop's dog , catching after a shadow . and yet by catching at that shadow , they lost all those advantages which before they had both in court and countrey ; and that not only for the present , but in all probability for the time to come . such losers were the scots by this brutish bargain ; but whether out of pure zeal to the holy discipline , or their great love to filthy lucre , or the perversness of their nature , or the rebellious humour of the nation , or of all together , let them judg that can . . if then the scots became such losers by the bargain , as most sure they did ; as sure it is that their dear brethren in the cause of presbytery , the puritans or presbyterians in the realm of england , got as little by it . the english puritans laid their heads and hands together to embroil the realm , out of a confidence , that having alienated the greatest part of the tribes from the house of david , they might advance the golden calves of their presbyteries , in dan and bethel , and all other places whatsoever within the land. and for the maintenance thereof , they had devoured ( in conceit ) all chapter-lands , and parcelled them amongst themselves into augmentations . but no sooner had they driven this bargain , but a vote passed for selling those lands towards the payment of the debts of the commonwealth . nor have they lived to see their dear presbytery setled , or their lay-elders entertained in any one parish of the kingdom . for the advancement whereof , the scots were first incouraged to begin at home , and afterwards to pursue their work by invading in england . nor fared it better with those great achitophels of the popular party , who laboured in the raising of a new common-wealth , out of the ruins of a glorious and ancient monarchy . to which end they employed the presbyterians , as the fittest instruments for drawing the people to their side , and preaching up the piety of their intentions . which plot they had been carrying on from the first coming of this king to the crown of england , till they had got his sacred person into their possession . which made them a fit parallel to those husband-men in st. matthew's gospel , ( matt. . . ) who said amongst themselves , this is the heir , come let us kill him , and let us seize on his inheritance . a commonwealth which they had founded , and so modelled in their brains , that neither sir thomas moor's vtopia , nor the lord verulam's new atlantis , nor plato's platform , nor any of the old idea's , were equal to it . the honours and offices whereof , they had distributed amongst themselves , and their own dependance . but having brought the king ( though , as it chanced , by other hands ) to the end they aimed , and being intent on nothing more than the dividing of that rich prey amongst themselves , gratifying one another with huge sums of money , and growing fat on the revenues of the crown , and the lands of the church , and guarded as they thought by invincible armies , they were upon a sudden scattered like the dust before the wind , turned out of all , and pulickly exposed to contempt and scorn . all which was done so easily , with so little noise , that the loss of that exorbitant power did not cost so much as a broken head , or a bloody nose ; in purchasing whereof , they had wasted so many millions of treasure , and more than one hundred thousand lives . thus have we seen the dangerous doctrines and positions , the secret plots and open practises ; the sacriledges , spoils , and rapins ; the tumults , murthers , and seditions ; the horrid treasons and rebellions , which have been raised by the presbyterians in most parts of christendom , for the time of one hundred years , and upwards . which having seen , we shall conclude this history in the words of that censure which by the doctors of the sorbonne was once passed on the jesuits ; that is to say , videtur haec societas in negotio fidei periculosa , pacis ecclesiae perturbativa , religionis rectae eversiva ; & magis ad destructionem quàm ad aedificationem . finis . a catalogue of some books printed for , and are to be sold by thomas basset , at the george in fleetstreet , near cliffords-inn . folio's . . cosmography , in four books : containing the chorography and history of the whole world , and all the principal kingdoms and provinces , seas and isles thereof . by p. heylin : printed , in columns , much better than any of the former editions . price s. . ecclesia restaurata : or , the history of the reformation of the church of england ; containing the beginning , progress , and successes of it ; the counsels by which it was conducted ; the rules of piety and prudence upon which it was founded ; the several steps by which it was promoted or retarded , in the change of times , from the first preparations to it by king henry the th , until the legal setling and establishment of it under queen elizabeth : together with the intermixture of such civil actions , and affairs of state , as either were co-incident with it , or related to it . by p. heylin . the second edition ▪ . the voyages and travels of the duke of holstein's embassadours , into muscovy , tartary , and persia ; begun in the year , and finisht in ; containing a compleat history of those countreys . whereunto are added the travels of mandelso , from persia into the east-indies ; begun in , and finisht in . the whole , illustrated with divers accurate maps and figures . written originally by adam olearius , secretary to the embassy . the second edition corrected . englished by i davies of kidwelly . price bound s. . an historical display of the romish state , court , interest , policies , &c. and the mighty influence of the iesuits in that church , and many other christian states , not hitherto extant . being a full account of all the transactions both in france and at rome , concerning the five famous propositions controverted between the iansenists and the molinists , from the beginning of that affair , till the pope's decision . written originally by mons. de st. amour , doctor of sorbonne . englished by g. havirs . price bound . s. . the compleat body of the art military , in three books : being perfect directions for the right ordering and framing of an army both of horse and foot. together with all the manner of fortifications , and the art of gunnery . by rich. elton , lieutenant-colonel . price bound s. notes, typically marginal, from the original text notes for div a -e . a habebat jus gladii & alias civilis jurisdictionis pa●tes , sed magistratui ereptas . . b quae à vireto & farello facta sunt , suffragio meo comprobavi . c libertatis suae patrem , &c d farellus , cui se totos debent , &c. e si quidem excommunicationi in aliena ecclesia nullus locus . f quibus sub principibus christianis non videtur esse necessaria excommunicatio . f quod doctrinam & disciplinam capitibus aliquot comprehensam admitterent . bez. in vit . calv. g disciplinam qualem vetus habuit ecclesia apud nos non esse ( dicis ) neque nos diffitemur . . . h nec quisquam aut expulsus est invidiosius , nec receptus latius . paterc . hist. lib. . . a impudente● deo & ●●bis meu●●●● sunt . b censui , ut jurejurando ad veri confessionem adigerentur . . a congressus publici ecclesiae diebus dominicis , &c. bez. epist. a testium seu concuratorum , ad paedo-bap●esmum advo●at . ●b . a si quis mei usus foret , &c. b vt ritus illos , qui superstiti●nis aliquid redolent , t●llenter è medio . c illa omnia abscindi semel . d in qua nihil non ad dei verbum exegi ●as est . e vt vel moderemur , vel rese●●damus . &c. . a quae non obscuret modo , sed propemodum obruat pu●um & geruinum dei culium . epist. . a in liturgia anglicana , qualem mihi describitis , multas video tolerabiles ineptias . b si hactenus in anglia viguisset sincera religio , aliquid in melius correctum , multaque detracta esse oportet . a quae sibi velint nescio quos 〈◊〉 paposh●a rantope●e delectant . a cert●lu● narta 〈◊〉 , & ejus facinae nugas ex supers●●● ne manas●e , nemo sani judicii negabit ; unde constitu● , qui eas in libera optione retineant , ●imis ●u●ide & f●ce● bau●●●● . a vt vigeat purus & integer dei cultus — ecclesia à s●●dibus repurgetur , — deinde ut filiis dei apud vos liberum sit nomen ejus pu●è invoca●e . institut lib . c . . a si quisqui● repugnan●bus legibus , & patriae privilegus , s●se dominum auc magistratum constituit , &c. epist . a 〈…〉 amos ▪ cap b infe●sissin●us eva●ge 〈…〉 . ad altar . damasc . epist. c natu●●●●situm est 〈◊〉 omnibus 〈◊〉 ch●isti ●di●m . 〈◊〉 . a 〈…〉 c●nsiderati , &c. & hoc t●e s●mper g●avi●er vexavit . in amos , cap. . v. . b officium magistratus est ecclesiam dei gladio tueri ac conservare , &c. bez. epist. . a moralem esse uniu● dici observationem in hebd●madâ . institu● . lib. . c. . sect. . b numerum septenarium , non ejus servi●u●e ecclesias astringam . li. ibid. c quem veteres in eorum subba●um subrogarunt . de transferenda solenni●ate dominica in feriam quintum , lib. . cap. ult . a n●n posse consiste●e ecclesiam , ni●i c●rtum regimen constitueretur , quale ex verbo de● nobis pres●r●ptum est , & in veteri ecclesia fuit observatu● . epist. ad far●ll . b excommunicationem apud no● ▪ adhuc nullam esse . c sed non simul conjunctos esse disciplinae nervos , docendum est , &c. d nunquam utile puta●i jus excommunicandi permitti singulis pastoribus : nam & res odrosa est , &c. alium usum apostoli tradiderunt . a de h●●c ●upe●em ab●te common●●fieri , ecc●esiam argentine●s &c ▪ cujus ecclesiae conside●a●uro● spero & s●nto●●s , &c. b de m● conciona●ore calvintana , &c. ibid. c lege● co●●●sto●●● v●st●● op●avt 〈◊〉 ad me tra●smi●●i , & ● . d ex quo ●ormam aliquam conciperes , quam prescribere non debu● . a quanti nobis esse debeat sincer a religio , per quam christo inter nos tribunal e●igitur . b in statu regni nil movendum , quod omnis novitas graves motus & exit●ales mina●eretur . a ad quem n●stri 〈…〉 etiam sut quidem quos serum adduxii , &c. b cum audio disciplinam evangelii prof●ssione conjungi . c vt toti nobil●ati libe●a reformardi●e su●●●m ecclesiam faculias per●mi●●i deb●●t , u●enh . calv. jan. . b stult●●● & ridiculum est ●e●edes domini & omnium creatura●um , &c. cap. de 〈◊〉 . a vt s●ames & ge●ua ●l●●ctentes , 〈◊〉 & sanguinem christi sumani . syn. pe●●ico . num . b ce●●menia ●antum a●●●m●●um domi●● 〈…〉 cantibu● prop●●a . synod . w●● dill● . n●m● c secundum verbum dei , — & manda●um iesu christi , & exemplum apost●lorum . num. . a evangelium apud vos ●am faelices , laetos progressus facere vehementer ut par est laetor . b nihil interest otium velim ●ieri , an gaudeam factum . cicer. in phil . c vt ecclesia sordibus purgetur , quae ex er●o●e & superstitione manarunt , & ne faedentur dei mysteria ●udicris & insipidis mixturis , calv. knoxo , april . . . a 〈…〉 c●lv . knox● , n● . venth . . ● . b vestra timiditas . arque pusillanimitas vos ita constringit , &c — ut p●tius retro feramini , & gratiae dei januam ●laudatis . a nec me late● doctos & pios esse homines , quibus princi●●●us christia●● non videtur esse necessaria excommunicatio . b eam nos habere reipub. christianae formam , uti tu spiras & apostolicam fuisse ●egimus . c vt publica authoritate , excommunicatio in ecclesiae vigeat . d quam si ad eam pergendam , &c. — vigeat excommnuic●tio , &c. a pri●●i●io● sub 〈…〉 calvini minist●●io . in cujus 〈◊〉 successimus . bez ep●st . . a multos illi● ministros verbi , inculpa●● alio qu●●um 〈◊〉 ●um doctrin● homi●es ●de●●co f●●sse regia ma●estate exancto●a●os , &c. b q●●d vestes ●●oe r●●l● 〈◊〉 insigu●a , &c. — non admittant . c quod aliorum super inducendorum r●t●n●n potestas regia ma●esta●● fi●●et . d q●od solis episcopis de constituendis ●ebus ecclesiasticis , omnis potentia tribuatur , &c. epist . e quicquid à judaeis , quicquid à paganis in ritus christianos est translatum , praeter christii insti●●tionem & ●●●tum ap●stel●rum ex●mpla● , &c. 〈…〉 ibid. a ch●reis plerumque 〈◊〉 quam sac●● action● , 〈◊〉 de mul●●udis auribus po●ius quam commovendis an●mis accom●n●da●us . ibid. b quae non tantum corruptela ch●istianismi . sed mani●●●ia à christo defectio . ibid. c multo majore reatu coram deo & ipsius angelu teneri , qui greges à pastoribus privati , &c. potius sustineant , quam ministros hoc quam illo habitu vestiros ce●nent . ibid. a 〈◊〉 tandem in ●●●quam & 〈…〉 eva●●● — n●n nulla tam 〈◊〉 su●s 〈◊〉 habean● , &c. bez. epist . b ad peregrina●um in anglia ecclesia●u● , s●aties . epist . c in singulis pag●● adjuncti sunt duos inspectores , qui una cum pastore omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , observant . epist. a singula● d●mos & ●amilias ad untes . &c. ibid. b nisi quaedam s●●ma inter vos statuatur disciplina ecclesiastica , &c. epist . c sci● unum & eandem esse tum doctrinae tum disciplini authorem . ibid. d quorsum enim unam verbi partem , al●era repud●ata , recipere . ibid. e timetur alta tyrannis . &c. ibid. f quam recte illud quod doctrina simul disciplina conjungetis , &c. ep. . a magnum hoc del munus , quo una & religionem puram & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinae , re●inendae vinculum in sco●iam ●n●ali●tis epist. b haec du● simul 〈◊〉 , ut 〈…〉 di● p●●menc●le non 〈◊〉 , memine●●is . ibid c hanc p●st●m 〈◊〉 qui 〈…〉 . ibid. d ne quaeso il●am noquam admittas , quamvis uni●a●is retinende specie ●●andiatur . ibid. e vel solis episcopis , absq●e sui presb●terii judicio & volunta●e , aliquid novi ordina●e , &c. epist f non e● presbyteri sententia sed ●● quo●● nd●m 〈…〉 . ibid. a n●b●e 〈…〉 ubi 〈…〉 . calv. ● b●●linge●●●ol . june , ●● . notes for div a -e . . . a i● quib . s. d●m p. 〈…〉 d●lphina●u● & 〈◊〉 bibus nostri homines ●●mp●a 〈…〉 . &c. b ab initio 〈…〉 gener● sic ●uptae eran● 〈◊〉 mentes . u● f●us● a impetum ill●m ●●d●●e conatum si●● . c quam longe quae●o est à ● jab●nte permitteme . salv. de guber●●n d●i , li● . . . . . . . . . . . . l●pa illa cum catulis suis , part . p. . a part . pag. . b qui d●mum valesium t●ndit●s d●lea●t , 〈◊〉 semel fur●● exara●sect . p. . a non sol●m i●lo ▪ belgiam p●●catum ●●aituros , sed ante annum fr●●c●am ipsa●ri ( hodie a reg●s am●citiae alienatam ) ●llius imperio adjunct●ros , pag . * ut ulli cedant lugdunisis tr●ct●s , delplinatus & provincia , fi●iti●● regiones , &c. p . b facile pote●it ca● regiones recipere quarum nomina & stemmata gestat . p. . c facile recuperare possit metas , vmod●rum & tullum , &c. p. . d regnum ●●pessere velis a tyranno muli●r●ulis , ital●s , ganeonibu● , & lenon●bus d●la●pdatum . pref. . . . . . notes for div a -e ● . ●●● . a . . . . ● . an. . . . . . . . a quantum v●ro attinet divini verbi ministros , u●i●un , ●e l●corum sint , eandem illi potestatem & authoritatem habent , &c. con●ess . belg. art. . b senio●es quoque sint & diaconi , qu● cum pastoribus senatum quasi ecclesiâ constituant . ut hac rationes vera religio conse●va●i potest , &c. ibid. art. . a vt sacrum ministerium ●ueau●ur , omnem idolatriam à dei cultu submoveant , regnum anti●hristi d●●uan● , &c. ibid. art . c nece●se est tum id face●e plebeios israelit●● . d lic● ad sanguinem usque pro eo pugnent . e principes potius me●u seditionum ●errendos , quam vel minimum pacis causa indulgend●m . necess . respons . p . a quo deus immutabili si● consilio , in christo elegit ac selegit . con●ess . art. . a publicae vespertin● pr●ces non sunt introducendae ubi non sunt introdu●ae , & ubi sunt tollan●ur . colla● . hag. cap. . a liberum est stando , sedendo vel eundo , coenam celebrare , non autem geniculand● , &c. cap. . ar● . notes for div a -e . . . . . . . . . . . . ● notes for div a -e . . . a ne unquam il●um p●●em admittant , ●uamvis u●●tatis reti●endae specie blandiatur , ep. . . . . . ● . . . . . . . . . . notes for div a -e a . . . . a ut si 〈◊〉 ad can 〈…〉 &c confes. lib. b u● per obl●c●●e 〈…〉 git ar●●u● . ad pletatis assert●● conf. lib. . . . notes for div a -e a verbis ludit , & in sententiis dormitat , & plane ind●gnu est qui a quopiam d●cto refutetur . a 〈◊〉 disciplinae omnes r●g●● & princip●s fasces su●s submitte●● necesse est . &c. travers . de discipl●● . . . . . . . a ego singulis sabbatis cum pres●ripta ●iturgias form●la nihil habens commercii , in coetu concion●m habeo , &c. dat. april . . notes for div a -e . * appellant episcopum cantiariensem , pseudo-episcopum , principem demoniorum , caiapham , esaum , monstrosum , antichristianum papam , & beam ; alios autem episcopos angliae , degeneres , perniciosos usurpatores , deteriores monachis , latronos , lupos episcopos diaboli , &c. mason . lib. . cap. . . aug. . . notes for div a -e . de vera catholica & christiana ecclesia convitiatorem petulantem vocari dolco . sarav . repl. . . ▪ . . . . . . . . . notes for div a -e . . . . . . . notes for div a -e * 〈…〉 & mo●●●m sumam integritatem , hunc . orat. . . . . . . . . . . notes for div a -e . . non agendum hic est in synodo . authoritate sed ratione . . * quantum verò attinet divini verbi ministros , eandem illi potestatem & authoritatem habent . confes. belg. art. . . * ceterum reformationi in electoratu brandenburgico instituendae , haec capita memorantur . thuan. contin . lib. . an. . . . . . . . . . . * non tau●um constanter firmiterque sed ad extremum usque halitium perstiturus . exa . cens. . . . . . . notes for div a -e . . . . . . . . * et jus●it scelera nero , non spectavit . tacit. in vit . agr●c . a satyr against hypocrites phillips, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a satyr against hypocrites phillips, john, - . [ ], p. : music printed for n.b., london : . marginal notes. in verse. an attack upon oliver cromwell and puritanism by john phillips, nephew of milton, originally published in . published in under title, "the religion of the hypocritical presbyterians in meeter", and in as, "mr. john milton's satyre against hypocrites. written whilst he was latin secretary to oliver cromwell." attributed to john phillips. cf. nuc pre- . reproduction of original in duke university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng milton, john, - . cromwell, oliver, - . presbyterianism. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion satyr against hypocrites . si natura negat facit indignatio versum . juvenal . satyr . . london , printed for n. b. . a satyr against hipocrites . tedious have been our fasts , and long our prayers ; to keep the sabbath such have been our cares , that cisly durst not milk the gentle mulls , to the great damage of my lord mayors fooles , which made the greazie catchpoles swear and curse the holy-day for want o'th'second course ; and men have lost their body's new adorning because their cloathes could not come home that morning the sins of parlament have long been bawl'd at , the vices of the city have been yawl'd at , yet no amendment ; certainly , thought i , this is a paradox beyond all cry . why if you ask the people , very proudly they answer straight , that they are very godly . nor could we lawfully suspect the priest , alas , for he cry'd out , i bring you christ : and trul ' he spoke with so much confidence , that at that time it seem'd a good pretence : then where 's the fault ? thought i : well , i must know , so putting on clean cuffs , to church i go . now 'gan the bells to jangle in the steeple , and in a row to church went all the people . first came poor matrons stuck with lice like cloves , devoutly come to worship their white loaves ; and may be smelt above a german mile , well , let them go to fume the middle-ile . but here 's the sight that doth men good to see 't , grave burghers , with their posies , sweet , sweet , sweet , with their fat wives . then comes old robin too , who although write or read he neither do , yet hath his testament chain'd to his wast , and his blind zeal feels out the proofs as fast , and makes as greasie dogs-ears as the best . a new shav'd cobler follows him , as it hapt , with his young cake-bread in his cloak close wrapt ; then panting comes his wife from t'other end o' th' town , to hear our father and see a friend ; then came the shops young fore-man , 't is presum'd , with hair rose-water'd , and his gloves perfum'd , with his blew shoo-strings too , and besides that , a riband with a sentence in his hat : the virgins too , the fair one , and the gypsie , spectatum veniunt , venient spectentur ut ipsae and now the silk'n dames throng in , good store , and casting up their noses to th' pew dore , look with disdain to see the pew so full , yet must and will have room , i , that they wull ; streight that she sits not uppermost distast one takes ; 't is fine that i must be displac't by you , she cries then , good mistris gill flurt ; gill flurt , enrag'd cries t'other , why ye dirt - tie piece of impudence , ye ill-bred thief , i scorn your terms , good mistris thimble-mans wife . marry come up , cries t'other , pray forbear , surely your husband 's but a scavenger ; cries t'other then , and what are you i pray ? no aldermans wife for all you are so gay . is it not you that to all christenings frisk it ? and to save bread , most shamefully steal the bisket , at which the other mad beyond all law , unsheaths her talons , and prepares to claw . and sure some gorgets had been torn that day , but that the readers voice did part the fray . now what a wardrobe could i put to view , the cloak-bag-breeches , and the sleek-stone shoe , th' embroider'd girdles , and your vsurers cloaks , of far more various forms than there be oaks in sherword , or religions in this town , strong then of cypres chest appears the gown : the grogram-gown of such antiquity , that speed could never find its pedigree ; fit to be doted on by antiquary's , who hence may descant in their old glossary's , what kind of fardingale fair helen wore , how wings in fashion came , because wings bore the swan-transformed leda to iove's lap , our matrons hoping thence the same good hap ; the pent-house bever , and calves-chaudron ruft , but of these frantick fashions now enough , for now there shall no more of them be said , lest this my ware-house spoil the french-men's trade , and now as if i were that woollen-spinster , that doth so gravely show you sarum minster , i le lead you round the church from pew to pew , and shew you what doth most deserve your view , there stood the font , in times of christianity , but now 't is tak'n down , men call it vanity ; there the church-vvardens sit , hard by the dore , but know ye why they sit among the poor ? because they love um well for love o' th' box , their money buys good beef , good wine , good smocks . there sits the clerk , and there the reverend reader , and there 's the pulpit for the good flock-feeder , vvho in three lamentable dolefull ditty 's unto their marriage-fees sing nunc dimittis here sits a learned justice , truly so some people say , and some again say no , and yet methinks in this he seemeth wise to make stypone yeild him an excise , and though on sundayes ale-houses must down , yet wisely all the week lets them alone , for well his worship knows that ale-house sins maintain himself in gloves , his wife in pins . there sits the mayor as fat as any bacon with eating custard , beef , and rumps of capon ; and there his corpulent brethren sit by , with faces representing gravity , who having money , though they have no wit , they wear gold chains , and here in green pews sit . there sit true-blew the honest parish-masters . with sattin caps , and ruffs , and demi-casters , and faith that 's all ; for they have no rich fansies , no poets are , nor authors of romances . there sits a lady , painted fine by art , and there sits curious mistris fiddle-cum-fart : there sits a chamber-maid upon a hassock , whom th'chaplain oft instructs without his cassock : one more accustom'd unto curtain-sins , than woman is to wet her thumb , that spins . o what a gloss her forehead smooth adorns ! excelling phoebe with her silver horns . it tempts a man at first , yet strange to utter , when one comes near , fogh gudds , it stinks of butter . another tripping comes to her mistris's pew , where being arriv'd , she tryes if she can view her young mans face , and straight heaves up her coats , that her sweet-heart may see her true-love knots . but having sate up late the night before to let the young man in at the back-dore . she feeleth drawziness upon her creeping , turns down one proof , and then she falls a sleeping . then fell her head one way , her book another , and she sleeps , and snores , a little a tone with t'other . that 's call'd the gallery ; which ( as you may see ) was trimm'd and guilt in the year fifty three . t was a zealous work , and done by two church-wardens , vvho for mis-reckoning hope to have their pardons , there will writes short-hand with a pen of brass , oh how he 's wonder'd at by many an asse that see him shake so fast his warry fist , as if he 'd write the sermon 'fore the priest has spoke it ; then , o that i could ( sayes one ) do as but this man does , i 'de give a crown . up goes another hand , up go his eyes , and he , gifts , industry , and talents cries . thus are they plac'd at length : a tedious work , and now a bellowing noise went round the kirk , from the low font , up to the golden creed . ( o happy they who now no eares do need : ) vvhile these cought up their morning flegm , and those . do trumpet forth the snivel of their nose ; straight then the clerk began with potsheard voice to grope a tune , singing with wofull noise , like a crackt sans-bell jarring in the steeple , tom sternholds wretched prick song to the people : vvho soon as he hath plac'd the first line through , up steps chuck-farthing then , and he reads too : this is the womans boy that sits i'th'porch till th' sexton comes , and brings her stool to church . then out the people yaule an hundred parts , some roar , some whine , some creek like wheels of carts , such notes that gamut never yet did know , nor numerous keys of harpsicalls in a row their heights and depths could ever comprehend , now below double are some descend , 'bove ela squealing now ten notes some flie ; straight then as if they knew they were too high , vvith head-long haste down staires again they tumble ; discords and concords o how thick they jumble ! like untam'd horses tearing with their throats one wretched stave into an hundred notes . some lazie-throated fellowes thus did baule they a i hin a moy a meat uh ga have a ha me uh a ha gall a. and some out-run their words and thus they say , too cruel for to think a hum a haw , now what a whetstone was it to devotion to see the pace , the looks , and every motion o' th sunday levite when up stairs he march't and first behold his little band stiff starcht , two caps he had , and turns up that within , you 'd think he wore a black pot tipt with tin , his cuffs asham'd peep 't only out at 's wrist ; for they saw whiter gloves upon his fist , out comes his kerchief then , which he unfolds as gravely as his text. and fast he holds in 's wrath-denouncing hand ; then mark when he pray'd how he rear'd his reverend whites , and softly said a long most mercifull , or o almighty , then out he whines the rest like some sad ditty , in a most dolefull recitative style , his buttocks keeping crotchet-time the while ; and as he slubbers ore his tedious story makes it his chiefest aim , his chiefest glory , t' excell the city dames in speaking fine , o for the drippings of a fat sir-loyn , instead of aron's oyntment for his face , when he cries out for greace instead of grace . up stept another then , how sowre his face is ! how grim he lookt ! for he was one o th' classis , and here he cries , blood , blood , blood , destroy , o lord ! the covenant-breaker , with a two edg'd sword . now comes another , of another strain , and he of law and bondage doth complain : then shewing his broad teeth , and grinning wide , aloud , free grace , free grace , free grace , he cry'd . up went a chaplain then , fixing his eye devoutly on his patron 's gallery , who as duty binds him , cause he eats their pyes , god bless my good lord and my lady , cryes , and 's hopeful issue . then with count'nance sad , up steps a man stark revelation mad , and he , cause us thy saints , for thy dear sake , that we a bustle in the world may make , thy enemies now rage , and by and by he tears his throat for the fift monarchy . another mounts his chin , east , west , north , south , gaping to catch a blessing in his mouth , and saying , lord ! we dare not ope our eyes before thee , winks for fear of telling lies . mean while the vulgar frie sit still , admiring their pious sentences , as all inspiring ; at every period they sigh and grone , though he speak sometimes sense , and sometimes none : their zeal doth never let them mind that matter , it is enough to hear the magpy chatter ; they croud , they thrust , are crouded , and are thrusted , their pews seem pasties , wherein they incrusted , together bake and fry ; o patience great ! yet they endure , though almost drown'd in sweat . it seem'd as if those steaming vapours were to stew hard doctrines in , and to prepare their rugged doubts , that might breed some disease being tak'n raw in queasie consciences . but further mark their great humility , their tender love , and mutual charity , the short man's shoulder bore the tall man's elbow , nor he so much as call'd him scurvy fellow , wrarh was forgot , all anger was forborn , although his neighbour trod upon his corn ; and in a word , all men were meek and humble , nor dar'd the sexton , though unfeed , to grumble ; he honest man went with his neck a skew , gingling his bunch of keys from pew to pew ; good man to 's market-day he bore no spleen , but wish'd the seven dayes had sabbaths been ; how he worships sattin , with what a gospel-fear he admires the man that doth a bever wear , room , room , bear leave , he cries , then not unwilling with a pater noster face receives the shilling . but what was more religious than to see the women in their streins of pietie , who like the seraphins in various hews adorn'd the chancell and the highest pews . stand up good middle-ile-folks and give room , see where the mothers and the daughters come ! behind the servants looking all like martyrs , with bibles in plush jerkins and blew garters , the silver inkhorn , and the writing book , in which i wish no friend of mine to look . nor must we now forget the children too , who with their fore-tops gay stand up i th pew . brought there to play at church , and to be chid , and for discourse at meals what children did . well , be good children , for the time shall come , when on the pulpit-stairs ye shall have room , there to be asked many a question deep , by th' parson , with his dinner , half a sleep . but now aloft the preacher 'gan to thunder , when the poor women they sit trembling under , and if he name gehenna or the dragon , their faith , alas ! was little then to brag on ; or if he did relate , how little wit the foolish virgins had , then do they sit weeping with watry-eyes , and making vows one to have preachers alwayes in her house , to dine them well , and breakfast 'um with gellies , and caudles hot to warm their wambling bellies ; and if the cash , where she could not unlock it , were close secur'd , to pick her husbands pocket . another something a more thrifty sinner , to invite the parson twice a week to dinner ; the other vows a purple pulpit-cloth , with an embroyder'd cushion , being loth when the fierce priest his doctrine hard unbuckles , that in the passion he should hurt his knuckles . nay , in the church-yard too was no small throng , and on the window-bars in swarms they hung : and i could see that many short-hand wrote , where listning well , i could not hear a jote ; friend , this is strange , quoth i , but he reply'd , alas ! your ears are yet unsanctifi'd . cuds so , i had even almost now forgot to tell you th' chiefest thing of all ; what 's that ? how the good women in a row do come , to bring the new-born babe to christendome . the midwife , captain of the gang , walks first , laden with childe , and naples-bisket crust ; most reverently she steps , drest all in print , if she be not a saint the devils in 't : for so demure she looks , that you would guess she were some holy penitent votaress , with eyes and mouth set in her looking-glass , on purpose for to carry babe of grace : nor is 't a thing inspir'd , but got by art , and practice , as the beggar learnt to fart . then follow th' guests , each one in her degree , most punctual in their parish-heraldry . being come to church , they keep their close order , and go on , and go on , and go farther and farther , till they arrive where for the priests ease , god wot , stands a pretty , little , stone syllabub-pot ; water 't had in 't , though but a little , god knows , scarcely to wet the tip of the childs nose : men say there was a secret wisdom then , that rul'd the strange opinions of these men ; for by much washing child got cold in head , which was the cause so many saints snuffled : oh cry'd another sect , let 's wash the cock , and eke that other thing that lurks in smock ; th●●e were the members whence did first arise the sinfull cause of all our miseries . but their wise wives reply'd , fuming and fretting , 't was dangerous , least the part● should shrink in wetting ; and for that cause they only did be-sprinkle the pretty birdsney-pigsney-periwinkle . now when the priest had spoke , and made an end , and that the child was made the churches friend , the women straightway they went home agen , to talk of things which they conceal from men : then midwife carries child t' ask mother blessing , who gives it a kiss in her flanders-lace dressing , she sate with curtains drawn , most princum prancum , and call'd the women every one to thank 'um : full threescore pound it cost in plumbs and dishes , which women eat as pikes eat little fishes ; but when the claret and hypocriss came in , then the tittle tattle began to begin ; the midwife takes a tankard and drinks up all , of all the saints , quoth she , god bless st. paul , he bid the men give the women their due ; if they do'nt , may the women ne're prove true : well fare my son here , he is a yonng man , but let any other do better if he can ; five in six years ! — hey ho , — here daughter , here 's to the next bout , and what shall come after . but what ayles my neighbour here to look so grum ? a year and a half , and nothing yet come . — alas , i lost time , quoth she , i married a fool , — 't was six months ere he knew he was to use his tool : but i ha' taught him a new lesson i faith ; quo i , fye upon 't , such a fool at these years , — but learn more wit , — if ye do'nt — alas , cryes one , you are happy to me , weeping and drinking most heartily , my husband whores and drinks all the week , judge you then neighbours how i am to seek : ( then they all shook their heads , and lookt most sad ) these are they , quoth the midwife , spoyl our trade ; but be of good cheer daughter , come , come , if he wont , another must in his room . alas , quoth she , with a jolly red nose , there 's many an able christian , god knows , would leap at that which thy husband despises : then 'gin they to talk of the several sizes , of the long , and the short , the little and great , 't would put a modest gam ster into a sweat . i thank my god , quoth the midwife then , i have buried three husbands , all proper men ; i thank my god for 't , though i say 't that shou'd not , yet i can't say , like one that understood not , there was no difference between the three , but if any man a good workman be , he may well do enough , if he be intent , to give a reasonable she content . i speak merrily neighbours , — hah — hah — here 's to you all , god send us more of these good jobs to fall : by and by they single out a poor woman , that has had the luck to have as good as no man ; but her they use m●st unmercifully , calling her husband do-little , and cully , fumbler and gelding , and then they all exhort her , rather then be sham'd , to hire some strong porter . now after this discourse , and th' wines drank up , they all depart to their own homes to sup ; after that to bed , and 't is a pound to a doight , if their husbands sleep for their quail-pipes that night . others not so concern'd , walk in the fields , to give their longing wives what cake-house yields ; and as they go , god , grace , and ordinances , is all their chat , they seem in heav'nly trances ; thus they trim up their souls with holy words , shaving off sin as men shave off their beards , to grow the faster ; sins , they cry , are fancies , the godly live above all ordinances . now they 're at home , and have their suppers eat , when thomas , cryes the master , come , repeat ; and if the windows gaze upon the street , to sing a psalm they hold it very meet . but would you know what a preposterous zeal they sing their hymnes withall ? then listen well ; the boy begins , go too therefore ye wicked men , ' depart from me [ thomas ] anon , for the [ yes sir ] commandments will i keep of god [ pray remember to receive the l. in gracious-street to morrow ] my lord alone . as thou has promis'd to perform , [ mary , anon forsooth ] that death me not assaile , [ pray remember to rise betimes to morrow morning , you know you have a great many cloaths to soap ] nor let my hope abuse me so , that through distrust i quaile . but sunday now good night , and now good morrow , to thee oh covenant wednesday full of sorrow : alas ! my lady anne wont now be merry , she 's up betimes , and gone to alderman-bury ; truly 't was a sad day , for every sinner did feast a supper then , and not a dinner ; nor men nor women wash their face to day , put on their cloaths , and piss , and so away ; they throng to church just as they sell their ware , in greasie hats , and old gowns worn thread bare , where , though the whole body suffered tedious pain , no member yet had more cause to complain than the poor nose , when little to its ease , a chandlers cloak perfum'd with candle-grease , commixing sents with a sope-boylers breeches , did raise a stink beyond the skill of witches . now steams of garlick whifting through the nose , smelt worse than assa-fetida , or luthers hose ; with these mundungus , and a breath that smells like standing pools in subterraneal cells . compos'd pomanders to out-stink the devil , yet strange to tell , they suffer'd all this evil , nor to make water all the while would rise , the women sure had spunges 'twixt their thighs : to stir at this good time they thought was sin , so strictly their devotion kept them in . now the priests elbows do the cushion knead , while to the people he his text doth read , beloved , i shall here crave leave to speak a word , he cries and winks , unto the weak , the words are these , make haste and do not tarry , but unto babylon thy dinner carry , there doth young daniel want in the den , thrown among lyons by hard-hearted men . here my beloved , and then he reaches down his hand , as if he 'd catch the clerk by th'crown . not to explain this pretious text amiss , daniel's the subject , hunger th' object is , which proves that daniel was subject to hunger , but that i may'nt detain you any longer , my brethren dear prick up your ears , and put on your senses all while i the words unbutton . make haste , i say , make haste and do not tarry , ] why ? my beloved , these words great force do carry . au ! 't is a waundrous emphatical speech , some men beloved ; as if th 'had lead i' their breech , do walk , some creep like snails , they 're so sloe pac't , truly , my brethren , these men do not make haste . but be ye quick dear sisters , be ye quick , and lest ye fall , take hope , hope 's like a stick . to babylon ] ah babylon ! that word 's a weighty one , truly 't was a great city , and a mighty one . which as the learned rider well records , semiramis did build with brick and bords . wicked semiramis , accursed bitch ! my spirit is mightily provok'd against that wretch . lustful semiramis , for will i wist thou wert the mother of proud antichrist . nay , like to levi and simeon from antiquity , the pope and thee were sisters in iniquity . strumpet semiramis , like her was non , for she built babylon , ah! she built babylon . but , brethren , be ye good as she was evil , must ye needs go because she 's gone to the devil ? thy dinner carry . ] here may we look upon a childe of god in great affliction : why what does he aile ? alas ! he wanteth meat , now what ( beloved ) was sent him for to eat ? truly a small matter ; only a dish of pottage , but pray what pottage ? such as a small cottage afforded only to the country swains , from whence , though not a man the place explains , 't is guess'd that neither christmas pottage 't was , nor white-broth , nor capon-broth , good for sick maws , or milk-porrage , or thick pease-porrage either , nor was it mutton-broth , nor veal broth neither , nor any broth of noble tast or scent , made by receipt of the countess of kent ; but sure some homely stuff crum'd with brown-bread , and thus was daniel , good daniel fed . truly , this was but homely fare you 'l say , yet daniel , good daniel was content that day . and though there could be thought-on nothing cheaper , yet fed as well on 't as he had been a reaper . better eat any thing than not at all , fasting , beloved , why ? 't is prejudiciall to the weak saints ; beloved , 't is a sin , and thus to prove the same i here begin : hunger , beloved , why ? this hunger mauls , au ! 't is a great mauler , it breaks stone-walls ; now my beloved , to break stone-walls you know , why 't is flat felony , and there 's great woe follows that sin , besides 't is a great schism , 't is ceremonious , 't is pagan judism ; judism ? why beloved , have you ere been where the black dog of newgate you have seen ? hair'd like a turk , with eyes like antichrist , he doth and hath ye brethren long entic't . claws like a star-chamber bishop , black as hell , and doubtless he was one of those that fell . judism i say is uglier than this curr , though he appear'd wrapt up in bear-skin furr . thrown among lyons by hard-hearted men , ] here daniel is the church , the world 's the den. by lyons are meant monarchs , kings of nations , those worse than heathenish abominations : truly dear friends , these kings and governours , these bishops too , nay all superiour powers , why they are lyons , locusts , whales , i whales , beloved , off goes our ears if once their wrath be moved ; but woe unto you kings ! woe to your princes ! 't is fifty and four , now antichrist , so says my book , must reign three days , and three half days , why that is three years and a half beloved . or else as many precious men have proved , one thousand two hundred and threescore dayes ; why now the time 's almost expir'd , time stayes for no man ; friends then antichrist shall fall , then down with rome , with babel , down with all , down with the devil , the pope , the emperour , with cardinals , and th' king of spain's great power ; they 'l muster up , but i can tell you where , at armageddon , there , beloved , there , fall on , fall on , kill , kill , haloo , haloo , kill amalek , and turk , kill gog and magog too . but who dear friends fed daniel thus forsaken , truly ( but there 's one sleeps , a would do well to waken ) as 't is in th' english his name ends in uck , and so his name is called habacuck . but in th' original it ends in ock , for that dear sisters calls him have-a-cock . and truly i suppose i need not fear but that there are many have-a-cocks here : the laud increase the number of have-a-cocks , truly false prophets will arise in flocks ; but as a ●arding-candle shut up quite in a dark lanthorn never giveth light ; even such are they . ay but my breathren dear , i 'm no such lanthorn , for my horns are clear ▪ but i shall now conclude this glorious truth with an exhortation to old men and youth : be sure to feed young daniel , that 's to say , feed all your ministers that preach and pray . first of all , 'cause 't is good , i speak that know so , and by experience find 't is good to do so : fourthly , 'cause 't is not evil ; nextly and thirdly , for that 't is very good , unless the word lye . sixthly , for that y' are mov'd thereto ; and twelfthly , 'cause there 's nought better , unless i my self lye . but now he smells the pyes begin to reak , his teeth water , and he can no longer speak : only it will not be amiss to tell ye how he was troubled with a womans belly ; for she was full of caudle and devotion , which in her stomach raised a commotion , for the hot vapours much did damnifie her that was wont to walk in finsbury . so though a while she was sustain'd with ginger , yet at the length a cruel pain did twinge her ; and like as marble sweats before a shower , so did she sweat , and sweating forth did pour her mornings draught of sugar-sops and saffron , into her sighing neighbours cambrick apron . at which a lard she cry'd , full sad to see the foul mishap , yet suffer'd patiently : how do you , then she cry'd ? i 'me glad 't is up : ah sick , sick , sick ; cryes one , oh for a cup of my mint water that 's at home : as patt as might be , then the parson cry'd , 't is good ; one holds her head , let 't come , let 't come , still crying ; just i' th' nick the priest reply'd , yea like a stream ye ought to let it flow , and then she reach'd , and once more let it go . streight an old woman with a brace of chins , a bunch of keys , and cushion for her pins , seeing in earnest the good woman lack it , draws a strong-water bottle from her placket ; well heated with her flesh , she takes a sup , then gives the sick , and bids her drink it up . but all in vain , her eyes begin to roul , she sighs , and all cry out , alas poor soul ! one then doth pinch her cheek , one pulls her nose , some blest the opportunity that were her foes , and they reveng'd themselves upon her face , s. dunstans devil was ne're in such a case . now priest say what thou wilt , for here 's a chat begun of this great empyrick , and that renowned doctor , what cures they have done : i like not mayern , he speaks french sayes one . oh sayes another , though the man be big , for my part i know none like dr. trig. nay , hold you there sayes t'other , on my life there 's none like chamberlain the man-midwife . then in a heap , their own receipts they muster , to make this gelly , how to make that plaster , which when she hears that but now fainting lay , up starteth she , and talks as fast as they . but they that did not mind this dolefull passion , followed their business on another fashion ; for all did write , the elder and the novice , methought the church lookt like the six-clerks-office ▪ but sermon 's done , and all the folks as fast as they can trudge , to supper now make hast : down comes the priest , when a grave brother meets him , and putting off his broad-brim'd hat , thus greets him : dear sir , my wife and i do you invite o' th' creature with us to partake this night : and now suppose what i prepare to tell ye , the city-dame , whose faith is in the belly of her cram'd priest , had all her cates in order , that gracious-street , or cheap-side can afford her . lo first a pudding ! truly 't had more reasons than forty sermons shew at forty seasons . then a sur-loyn came in , as hot as fire , yet not so hot as was the priests desire . next came a shoulder of mutton roasted raw , to be as utterly abolisht as the law. the next in order was a capon plump , with an use of consolation in his rump . then came a turkey cold , which in its life had a fine tail , just like the citizens wife . but now by 'r leave and worship too , for hark ye , here comes the venson put in paste by starkey : which once set down there , at the little hole immediately in whips the parsons soul. he saw his stomachs anchor , and believ'd that now his belly should not be deceiv'd . how he leans ore the cheer toward his first mover ! while his hot zeal doth make his mouth run over . this pastie had brethren too , like to the mayor , three christmas , or minc'd-pyes , all very fair : methought they had this motto , though they flirt us , and preach us down , sub pondere crescit virtus . apple-tarts , fools , and strong cheese to keep down the steaming vapours from the parsons crown . canary too , and claret eke also , which made the tips of their ears and noses glow . up now they rise , and walk to their several chairs , when lo , the priest uncovers both his ears ▪ most gracious shepherd of the brethren all , thou saidst that we should eat , before the fall ; then was the world but simple , for they knew not either how to bake , or how to brew . but happily we fell , and then the vine did noah plant , and all the priests drank wine : truly we cannot but rejoyce to see thy gifts dispenc'd with such equality . to us th' hast given wide throats , and teeth to eat ; to the women , knowledge how to dress our meat . make us devoutly constant in thy cup , and grant us strength when we shall cease to sup , to bear away thy creatures on our feet , and not be seen to tumble in the street . we are thy sheep , o let us feed , feed on , till we become as fat as any brawn . then let 's fall to , and eat up all the cheer ; straight so be it he cryes , and calls for beer . now then , like scanderbeg , he falls to work , and hews the pudding as he hew'd the turk : how he plough'd up the beef like forrest-land , and fum'd because the bones his wrath withstand ▪ upon the mutton he fell like woolf or mastie , still hewing out his way unto the pastie : at first a sister helpt him , but this elfe sir , wearying her out , she cryes , pray help your self sir. upon the pastie though he fell anon , as if 't had been the walls of babylon . like a cathedral down he throws that stuff , why , sisters , saith he , i am pepper proof . then down he pours the claret , and down again , and would the french king were a puritan , he cryes : swills up the sack , and i 'le be sworn , quoth he , spains king is not the popes tenth horn . by this his tearing hunger doth abate , and on the second course they 'gan to prate . then quoth priscilla , oh my brother dear , truly y' are welcome to this homely chear , and therefore eat , good brother , eat your fill ▪ alas for daniel my heart aketh still . then quoth the priest , sister be of good heart ; but she reply'd , good brother eat some tart. rebecca then a member of the ' lection , began to talk of brotherly affection ; for this , said she , as i have heard the wise discourse , consisteth much in exercise ; yet i was foolish once , and did resist , and but that a dear brother would not desist , carried forth by a strong believing power that i would yield at length , even to this hour i had liv'd in darkness still , and had not known what joys the laud revealeth to his own . then said the priest , there is a time for all things , there is a time for great things , and for small things : there 's a time to eat , and drink , and reformation , a time to empty , and for procreation ; therefore dear sister , we may take our time , there 's reason for 't , i never car'd for rhyme . do not the wicked heathen speak and say , gather your flowers and rose-buds while you may ? ay truly , answer'd she , 't is such a motion as alwayes i embrac'd with warm devotion : i mean since it did please the laud in mercy , to shew me things by feeling , not by hear-say ; and truly brother , there 's no man can prove that i was ere ingratefull for his love ; but sometimes angels did attend his purse , at other times i did him duly nurse with many a secret dish of lusty meat , which did enable us to do the feat . truly quoth dorcas then , i saw a vision , that we should have our foes in great derision . quoth martha straight , ( and then she shook the crums from off her apron white , and pickt her gums ) so did i too ; methought i went a maying , and the word of the laud came to me , saying , martha put off thy cloaths , for time is come , that men may bauble shew , and women bum , for that the seed of them that do profess , shall only need be cloath'd with righteousness . 't is true dear sister , there are some that now are come to this perfection , and i trow we may in time grow up to be as they , grant us , ah laud , that we may see that day ; let 's i th' mean time at home and eke abroad , uncloath and unbrace our selves before the laud , on all occasions that time shall yield , that our dear sisters dream may be fulfill'd . why did not iacob dream , and so it was ; and pharoah dreamt , and so it came to pass . then dorcas cry'd , reach me the cheese up hither ; sister , quoth she , give this unto our brother , 't is very good , if well wash'd down with sack , his wasted spirits much refreshing lack . recruited thus , all this good chear , quoth he , is but an emblem of mortality . the oxe is strong , and glories in his strength , yet him the butcher knocks down , and at length we eat him up . a turkey's very gay , like worldly people clad in fine array ; yet on the spit it looks most piteous , and we devour it , as the worms eat us . then full of sawce and zeal up steps elnathan , [ this was his name now , once he had another , untill the ducking-pond made him a brother ] a deacon and a buffeter of sathan : truly , quoth he , i know a brother dear , would gladly pick the bones of what 's left here ; nay he would gladly pick your pockets too of a small two pence , or a groat , or so , the sorry remnants of a broken shilling ; therefore i pray you friends be not unwilling . as for my self , 't is more than i do need , to be charitable both in word and deed ; for as to us , the holy scriptures say , the deacons must receive , the lay-men pay . why heathen folks that do in taverns stray , will never let their friends the reckning pay ; and therefore pour your charity into the bason , brethren and sisters eke , your coats have lace on . why brethren in the lord , what need you care for sixpence ? we 'll next morn enhance our ware : your sixpence comes again , nay there comes more ; thus charity 's th' encreaser of your store . truly well spoke , then cry'd the master-feaster , since you say so , i freely give my tester : but for the women , they gave more liberally , for they were sure to whom they gave , and why . then did elnathan blink , for he knew well what he might give , and what he might conceal . but now the parson could no longer stay , 't is time to kiss , he cryes , and so away : at which the sisters , once th' alarum taken , made such a din as would have serv'd to waken a snoring brother , when he sleeps at church ; with bagg and baggage then they 'gan to march ; and tickled with the thoughts of their delight , one sister to the other bids good night . good night , quoth dorcas to priscilla ; she , good night dear sister dorcas unto thee . in these goodly good nights much time was spent , and was it not a holy complement ? at length in steps the parson , on his breast laying his hand , a happy night of rest refresh thy labours , sister ; yet ere we part , feel in my lips the passion of my heart . to another straight he turn'd his face , and kist her , and then he cryes , all peace be with thee sister . next her that made the feast he kisses harder , and in a godly tone , cryes , god reward her : and having done , he whispers in her ear , the time when it should be , and the place where . thus they all part , and for that night the priest enjoys his own wife , as good as ever pist . this seem'd a golden time , the fall of sin , you 'd think the thousand years did now begin , when satan chain'd below should cease to roar , nor durst the wicked as they wont before come to the church for pastime , nor durst laugh to hear the non-plust doctor faign a cough . the devil himself , alas ! now durst not stand within the switching of the sextons wand , for so a while the priests did him pursue , that he was fain to keep the sabboth too , lest being taken in the elders lure , he should have paid his crown unto the poor ; and lest he should like a deceiver come 'twixt the two sundays inter stitium , they stuft up lecturers with texts and straw , on working-days to keep the devil in awe . but strange to think , for all this solemn meekness , at length the devil appeared in his likeness , while these deceits did but supply the wants of broken unthrifts , and of thread-bare saints ▪ oh what will men not dare , if thus they dare be impudent to heaven , and play with prayer ! play with that fear , with that religious awe which keeps men free , and yet is mans great law : what can they but the worst of atheists be , who while they word it 'gainst impiety , affront the throne of god with their false deeds , alas , this wonder in the atheist breeds . are these the men that would the age reform , that down with superstition cry , and swarm this painted glass , that sculpture to deface , but worship pride , and avarice in their place . religion they bawl out ; yet know not what religion is , unless it be to prate . meekness they preach , but study to controul ; money they 'd have , when they cry out your soul. and angry , will not have our father said , 'cause it prays not enough for daily bread . they meet in private , and cry persecution , when faction is their end , and state-confusion : these are the men that plague and over-run like goths and vandalls all religion . every mechanick either wanting stock , or wit to keep his trade must have a flock , the spirit , cryes he , moveth me unto it , and what the spirit bids , must i not do it ? but having profited more than his flock by teaching , and stept into authority by preaching for a lay office , leaves the spirits motion and streight retreateth from his first devotion . but this he does in want , give him preferment , off goes his gown , god's call is no determent . vain foolish people , how are ye deceiv'd ? how many several sorts have ye receiv'd of things call'd truths , upon your backs laid on like saddles for themselves to ride upon ? they rid amain , and hell and satan drove , while every priest for his own profit strove . can they the age thus torture with their lyes , low'd bellowing to the world impieties , black as their coats , and such a silent fear lock up the lips of men , and charm the ear ? had that same holy israelite been dumb , that fatal day of old had never come to baals tribe ; oh thrice unhappy age ! while zeal and piety lye mask'd in rage and vulgar ignorance ! how we do wonder once hearing , that the heavens were forc'd to thunder against assailing gyants , surely men , men thought could not presume such violence then : but 't was no fable , or if then it were , behold a sort of bolder mortals here , those undermining shifts of knavish folly , using alike to god and men ; most holy infidels , who now seem to have found out a subtler way to bring their ends about against the deity , than op'nly to fight ; by smooth insinuation and by slight : they close with god , seem to obey his laws , they cry aloud for him and for his cause . but while they do their strict injunctions preach . deny in actions what their words do teach . o what will men not dare , if thus they dare be impudent to heaven , and play with prayer ! yet if they can no better teach than thus , would they would only teach themselves , not us : so while they still on empty outsides dwell , they may perhaps be choakt with husk and shell ; while those who can their follies well refute , by a true knowledge do obtain the fruit . finis . notes, typically marginal, from the original text notes for div a -e ingredients that compound a congregation . hang it . robert wisdom's delight . practice of piety . hey-day ! jack-a-dandy . to be heard of men . to the tune of s. margarets chimes . behold the zeal of the people . the exposition . vse . not like an anchor . babel battered . vse . would he have been so content . vse . several reasons . description of antichrist . and hey then up go we . ☜ the doctrine of generation . for ministers may be cuckolds . vse of exhortation . motives . . . . . hunger a great enemy to gospel-duty . a crop-sick sister . a very great creature-comfort . a great cry , and a little wool . a great sign of grace . bill of fare . grace before meat . much good may do you sir. christian forgivenes● no grace after meat , nothing beyond ingratitude . a man may love his brother , but not better than himself . christian liberty . ne're a prophane kiss among all these . the last speeches of the two ministers mr. john king, and mr. john kid, [brace] at the place of execution at edenburgh on the th day of august, . king, john, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing k estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the last speeches of the two ministers mr. john king, and mr. john kid, [brace] at the place of execution at edenburgh on the th day of august, . king, john, d. . kid, john, d. . 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reviewed and edited - pfs batch review (qc) and xml conversion the last speeches of the two ministers mr. john king , and mr. john kid , at the place of execution at edenburgh on the th day of august , . printed in the year , . the publisher to the reader . having observed that of late years it is become customary to publish the dying speeches of such as have been in a publick manner executed as criminals ; i thought the sight of these speeches ( not as speeches or discourses only , but ) as the speeches of these two ( so much talk'd of ) men , would to most be very acceptable ; all persons i believe being curious to know what they would say in their circumstances , i did not think it necessary to make any animadversions upon them , but lea●e it to the 〈◊〉 of every reader to make his own remarks , ( it being as easie to animadvert in this case as to read ) i would as unwillingly impose my comment upon others , as i would be imposed upon my self . farewel . the speech of mr. john king . men and brethren , i do not doubt but that many that are spectators here , have some other end , than to be edified by what they may see and hear in the last words of one going to eternity ; but if any one of you have ears to hear , ( which i nothing doubt but some of this great gathering have ) i desire your ears and attention , if the lord shall help and permit me to speak , to a few things . i bless the lord , since infinite wisdom and holy providence has so carved out my lot to dye after the manner that i do , not unwillingly , neither by force : it 's true , i could not do this of my self , nature always having an inclination to put the evil day far off , but through grace i have been helped , and by this grace yet hope i shall : 't is true , through policy i might have shunned such a hard sentence , if i had done some things ; but though i could i durst not , god knows , redeem my life with the loss of my integrity and honesty . i bless the lord that since i have been apprehended and made a prisoner , god hath very wonderfully upholden me , and made out that comfortable word , fear not , be not dismayed , i am with thee , i will strengthen thee , i will uphold thee by the right hand of my righteousness , isaiah . . i thank the lord he never yet gave me leave so much as to have a thought , much less to seek after any shift that might be in the least sinful : i did always , and yet do judge it better to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season ; therefore i am come hither to lay down my life ; i bless the lord i dye not as a fool dyeth , though i acknowledge i have nothing to boast of in my self : yea i acknowledge i am a sinner , and one of the chiefest that hath gone under the name of a professer of religion ; yea amongst the unworthiest of those that have preached the gospel ; my sins and corruptions have been many , and have defiled me in all things ; and even in following and doing of my duty , i have not wanted my own sinful infirmities and weaknesses , so that i may truly say , i have no righteousness of my own , all is evil and like filthy rags ; but blessed be god that there is a saviour and an advocate , jesus christ the righteous , and i do believe that jesus christ is come into the world to save sinners , of whom i am the chief , and that through faith and his righteousness i have obtained mercy ; and that through him , and him alone , i desire and hope to have a happy and glorious victory over sin , satan , hell , and death ; and that i shall attain unto the resurrection of the just , and be made partaker of eternal life . i know in whom i have believed , and that he is able to keep that which i have committed unto him against that day . i have , according to my poor capacity , preached salvation in his name ; and as i have preached , so do i believe , and withal my soul have commended it , and still do commend to all of you the riches of his grace , and faith in his name , as the alone and only way whereby to come to be saved . it may be many may think ( but i bless the lord without any solid ground ) that i suffer as an evil-doer , and as a busie body in other mens matters ; but i reckon not much upon that , having the testimony of my own conscience for me . it was the lot of our blessed saviour himself , and also the lot of many of his eminent precious servants and people to suffer by the world as evil-doers : yea i think i have so good ground not to be scar'd at such a lot , that i count it my non-such-honour ; and oh what am i that i should be honoured so , when so many worthies have panted after the like , and have not come at it : my soul rejoyceth in being brought into conformity with my blessed lord , and head , and so blessed a company in this way and lot ; and i desire to pray that i may be to none of you this day upon this account a stone of stumbling , and a rock of offence ; and blessed is he that shall not be offended in christ and his poor followers and members , because of their being condemned as evil doers by the world. as for these things for which sentence of death hath past against me , i bless the lord my conscience doth not condemn me , i have not been rebellious , nor do i judge it rebellion for me to have endeavoured in my capacity what possibly i could for the born-down and ruined interest of my lord and master , and for the relief of my poor brethren afflicted and persecuted , not only in their liberties , priviledges , and persons , but also in their lives ; therefore it was that i joyned with that poor handful ; the lord knows , who is the searcher of hearts , that neither my design nor practice was against his majesty's person and just government , but i always studyed to be loyal to lawful authority in the lord , and i thank god my heart do●h not condemn me of any disloyalty ; i have been loyal , and i do recommend it to all to be obedient to higher powers in the lord. and that i preached at field-meetings , which is the ground of my sentence ; i am so far from acknowledging that the gospel preached that way was a rendezvous of rebellion , as it is so tearmed , that i bless the lord that ever he counted me worthy to be witness of such meetings ; which have been so undoubtedly countenanced and owned , not only to the conviction , but even to the conversion of many ; therefore i do assert , that if the lord hath had any purer church in the land than other , it hath been in and amongst these meetings in fields and houses , so much now despised by some , and persecuted by others . that i preached up rebellion , and taking up arms against authority is untrue , i bless the lord my conscience doth not condemn me for that ; this never being my design ; if i could have preached christ , and salvation through his name , it was my work ; and herein have i walked according to the light and rule of the word of god , as it did become me , though one of the meanest of the ministers of the gospel . i have been looked upon by some , and represented by others to be of a divisive , and factious humor , and one that stirred up division in the church , but i am hopeful that they will all now give me their charity , being within a little to stand before my judge , and i pray the lord forgive them that did so misrepresent me ; but i thank the lord what-ever men have said against me concerning this , that on the contrary , i have often disswaded from such ways and practices , as contrary to the word of god , and of our covenanted and reformed religion ; and as i ever abhorred division , and faction in the church , as that which tends to its utter ruine , if the lord prevent it not . so i would in the bowels of my lord and master , if such an one as i am may presume to perswade , and exhort both ministers and professors ; if there be any consolation in christ , if any comfort of love ; if any fellowship of the spirit , if any bowels and mercies that you be like minded , having the same love , being of one accord , of one mind in lowliness of mind ; let each esteem others better than themselves , phil. . . harmoniousness and honesty in the things of god , can never enough be sought after , and things that tend to the prejudice and hurt of christs interest , can never enough be fled from and avoided . and as i am come hither willingly to lay down my tabernacle , so also i die in the belief , and faith of the holy scriptures , and in the faith of the apostles , and primitive christians , and protestant reformed churches , and particularly the church of scotland , whereof i am a poor member : that have been so wonderfully carried on against so many oppositions , by the mighty power and goodness and wisdome of god , i bear my witness and testimony to the doctrine and worship , discipline and government of the church of scotland , by kirk sessions , presbyters , synods with assemblies . here he also bore his testimony to the solemn league and covenant . also i bear testimony to our publick confessing of sins , and ingagements to duties , and that either as to what concerns the reformation of the whole church in general , as also the causes of gods wrath , the neglecting of which is feared , to be one of the greatest causes of gods wrath this day against the land : i also give witness and testimony unto the protestation , given in against the receiving the malignant party into places of power and trust , contrary to our solemn ingagements , and obligations to god , also i adhere unto our confession of faith , larger and shorter catechisms . i witness my testimony against popery , which is so greatly increased , yea so much countenanced , and professed openly by many , and that without the least punishment ; i bear witness against the antichristian prelacy now — established by a law contrary to our vows to almighty god , and against defending all our solemn oaths , and ingagements , as a thing that calls for divine vengence . here he bore witness against all oaths contrary to the covenant : and then proceeded thus . also i bear my testimony against all error , schisme , heresie , contrary to our ingagements to god , and especially against that reviving again , and soul deluding evil or rather devilry quakerisme so much connived at , if not allowed and countenanced by many , whose office it is to restrain it , as also against all the steps and courses of backslidings , defections , which have been and now are on foot in the land , and against all branches and parties thereof , under whatsoever name or notion ; moreover , i bear my testimony to all the testimonys both formerly and of late , by suffering and banished witnesses , and to all the testimonies by our first suffering gentlemen , noble-men , and others , that have suffered in this city and kingdome , who chearfully laid down their lives with admirable divine assistance , and all those who have laid down their lives , as also to those who have sealed their testimony , either with suffering imprisonment or banishment upon this account , score , and quarrel . here he bore his testimony against their act of supremacy . as also i bear my testimony against the cess imposed by the late convention of estates , whereby the enemies of christ , and his church , are supplyed with all necessaries , for the utter extirpating of the interest of christ in this church . and there is one thing more i would say , that the lord seems to be very wroth with the land. the causes are many , first the dreadful sleights our lord jesus christ , has received in the offers of his gospel . secondly , the horrid profanity that has overspread the whole land , that not only religion in its exercise , but even common civility is gone . thirdly , there is the horrid perjury in the matters of our vows and ingagements , it s to be feared will provoke the lord to bring his sword upon these lands . fourthly , the dreadful formality and stupidity in the duties of religion , which is introduced , like that which came upon the careless daughters . fifthly , horrid ingratitude , what do we render to him for his goodness ? is not the most of all that we do , to work wickedness , and to strengthen our selves to do evil , and want of humility under all all our breaches ? we are brought low , and yet we are not low in the sight of god , what a dreadful covetousness , and minding our own things more than the things of god , and that amongst all ranks ? would to god that there were not too much of this among many , who are enemies to the cross of christ , and mind earthly things . and yet i dare not say , but there are many faithful and precious to him in scotland , both of ministers , and professors , whom i trust god will keep stedfast , and who will labour to be found faithful to their lord and master , and whom i hope he will make a brazen wall and iron pillars , and as a strong defenced city , in the following of their duties in these sad evil times ; but it were to be wished , that there were not too many to strengthen the hands of the evil-doers , and make themselves transgressors , by endeavouring to build again that which formerly they did destroy ; but let such take heed of the flying roll , zach. . and let all the lords servants and ministers take heed that they watch , and be stedfast in the faith , and quit themselves like men , and be strong , and set the trumpet to the mouth , and give seasonable and faithful warning to all ranks concerning sins , and duties , especially against the sins of this sinful time : it is to be lamented and sadly regretted by many of the lords people , that there has been so much silence and fainting , even amongst ministers of how great concernment it is ; now in this sad juncture , let ministers consider well , what it is that god calls for at their hands ; to be silent now , especially when so many cruel and horrid things are acted , when they are so much called , and ought to be concerned to speak even upon the peril of their lives , certainly a dreadful sin in the light of god , their silence must be . i shall only desire that the lord would open the mouths of his faithful servants , that with all boldness , they may speak out the mind of their master , that so the work , interest , crown and kingdome of our lord jesus christ , may not be destroyed , and that the troubles of his poor people , which are precious to him , may not without a testimony be ruined ▪ i shall but say a few words . first , all you that are profane , i would seriously exhort you that you return to the lord by serious repentance ; if you do , iniquity shall not be your ruine ; if you do not , know that the day of the lords vengeance is near and hastneth on ! oh know for your comfort , there is a door of mercy yet open , if you be not despisers of the day of salvation . and you that have been , and yet are , reproachers and persecutors of godliness , and of such as live godly ; take heed , oh take heed , sad will be your day , when god arises to scatter his enemies , if you repent not for your ungodly deeds . secondly , all those who are taken up with their own private interests , and if that go well they care the less for the interest of christ , take heed and be zealous , and repent , lest the lord pass the sentence , i will spew you out of my mouth . thirdly , for the truly godly , and such as are lamenting after the lord , and are mourning for all the abominations of this city , and are taking pleasure in the very rubbish and stones of zion , be of good courage , and cast not away your confidence , i dare not say any thing to future things , but surely the lord has a handful that are precious to him , to whom he will be gracious ; to these is a dark night at present , how long it will last the lord knows ! oh let not the sad disasters , that his poor people meet with , though very astonishing , terrifie you , beware of snares that abound , cleave fast to your reformed religion , do not shift the cross of christ , if you be called to it , it is better to suffer than sin , account the reproaches of christ greater riches than all the treasures of the world. in the last place , let not my death be grievous to any of you , i hope it will be more profitable both for you and me , and for the church and interest of god , than my life could have been . i bless the lord , i can freely and frankly forgive all men , even as i desire to be forgiven of god , pray for them that persecute you , bless them that curse you . as to the cause of christ , i bless the lord i never had cause , to this day , to repent for any thing i have suffered , or can now suffer for his name . i thank the lord who has shewed mercy to such a vile sinner as i am , and that ever he should advance me to so high a dignity , as to be made a minister of his blessed and everlasting gospel ; and that ever i should have a seal set to my ministry , upon the hearts of some in several places and corners of this land : the lord visit scotland with more and more faithful pastors , and send a reviving day unto the people of god ; in the mean time be patient , be stedfast , unmovable , always abounding in the work of the lord ; and live in love and peace one with another , and the lord be with his poor afflicted groaning people , that yet remain . now i bid farewell to all my friends , and dear relations ; farewell my poor wife and children , whom i leave in the good hand of him who is better than seven husbands , and who will be a father to the fatherless . farewell all creature comforts , welcome everlasting life , everlasting glory , welcome everlasting love , everlasting praise ; bless the lord , o my soul , and all that is within me . sic subscrib . john king. august , th . . tolbooth , circa horam septimam . the last speech of mr. john kid . at the place of execution , on the fourteenth day of august . printed in the year , . the speech of mr. john kid . right worthy and well beloved spectators and auditors . considering what bodily distempers i have been exercised with since i came out of the torture , ( viz. ) scarce two hours out of my naked bed in one day , it cannot be expected , that i should be in case to say any thing to purpose at this juncture , especially seeing i am not as yet free of it , however i cannot but reverence the good hand of god upon me , and desires with all my soul to bless him for this my present lot. it may be there are a great many here that judge my lot very sad and deplorable . i must confess death it self , is very terrible to flesh and blood , but as it is an out-let to sin , and an in-let to righteousness , it is the christians great and inexpressible priviledge , and give me leave to say this , that there is somthing in a christians condition , that can never put him without the reach of insufferableness , even shame , death , and the cross being included . and then if there be peace betwixt god and the soul , nothing can damp peace with god through our lord jesus christ , this is a most supporting ingredient in the bitterest cup , and under the sharpest , and firiest tryal he c●n be exposed unto ▪ this is my mercy , that i have somthing of this to lay claim unto , viz. the intimations of pardon , and peace betwixt god and my soul. and as concerning that , for which i am condemned , i magnifie his grace , that i never had the least challenge for it , but on the contrary , i judge it my honour , that ever i was counted worthy to come upon the stage upon such a consideration ; another thing that renders the most despicable lot of the christian , and mine sufferable , is a felt and sensible presence from the lord , strengthening the soul when most put to it , and if i could have this for my allowance this day , i could be bold to say , oh death where is thy sting , and could not but cry out welcome to it , and all that follows upon it : i grant the lord from an act of soveraignity may come , and go as he pleases , but yet he will never forsake his people , and this is a cordial to me in the case i am now exposed unto . thirdly , the exercising and puting forth his glorious power , is able to transport the soul of the believer , and mine , above the reach of all sublunary difficulties , and therefore seeing i have hope to be kept up by this power , i would not have you to look upon my lot , or any other that is or may be in my case , in the least deplorable , seeing we have ground to believe , that in more or less he will perfect his power and strength in weakness . fourthly , that i may come a little nearer to the purpose in hand , i declare before you all , in the sight of god , angels and men , and in the sight of that son and all that he has created , that i am a most miserable sinner , in regard of my original and actual transgressions . i must confess they are more in number then the haires of my head. they are gone up above my head , and are past numbering , i cannot but say as jacob said , i am less then the least of all gods mercies , yet i must declare to the exalting of his free grace , that to me who am the least of all saints is this grace made known , and that by a strong hand , and i dare not but say he has loved me , and washed me in his own blood from all iniquities , and well is it for me this day , that ever i heard or read that faithful saying ; that jesus christ , came into the world to save sinners , of whom i am chief . fifthly , i must also declare in his sight , i am the most unworthiest that ever opened his mouth to preach the unsearchable riches of christ in the gospel . yea the sense of this made me altogether unwilling to fall about so great a work , until by the importunity of some whose names are precious and savoury to me and many others , i was prevailed with to fall about it , and yet i am hopeful not altogether without some fruit , and if i durst say it without vanity , i never found so much of the presence of god upon my spirit , as i have found in exercises of that nature , though i must still confess attended with inexpressible weakness , and this is the main thing for which i must lay down my tabernacle this day , viz. that i did preach christ and the gospel in several places of this nation ; for which i bless him ( as i can ) , that ever such a poor obscure person as i am , have been thus priviledged by him , for making mention of his grace as i was able . sixthly , give me leave to add this word farther , that though there be great appearances , for spreading and preaching this glorious gospel , yet i fear there is a snare at the bottom , and poyson in that dish which may gender , and be productive , of not only greater scarcity of honest preaching and preachers , but a real famine of the word , this i say is my fear , and i hope god will keep his servants and people from fomenting any thing to the detriment of the gospel . seventhly , i am also afraid that the lord is intending to multiply his stroaks upon the land , we have walked seven times contrary to him , and therefore we may lay our account ( unless repentance prevent it ) that he will walk seven times contrary to us , there is more and more grounds to fear that a sword is brandished in heaven , a glittering sword , sharpned and forbished against the guilty and harlot scotland . eightly , as for the fifth cause in my indictment , upon which my sentence of death is founded , ( viz. ) personal presence , twice or thrice , with that party whom they call the rebels ; for my own part i never judged them such : i acknowledge and do believe there were many there that came in the simplicity of their hearts , like those that followed absolom long ago , and i am as sure on the other hand there were a great party there that had nothing before them but the repairing of the fallen work , and the restoring the breach , which is wide as the sea , and i am apt to think that such of these who were most branded with mistake , will be found to be most single : but for rebellion against his majesties person or lawful authority , the lord knows my soul abhorreth the name and thing ; loyal i have been , and i wish every christian to be so , and i was ever of this judgment , to give to caesar the things that are caesars , and to god the things that are gods. ninthly , since i came to prison , i have been much branded with many that i must call aspersions whereof jesuitisme is one , i am hopeful there was never one that did converse with me that had the least ground for laying this to my charge , i know not how it comes to pass it is laid upon me now , except implacable prejudice that some have been prepossest with against me . i am not ignorant that near two years ago , a person of some note in this church while living , was pleased to say , i was dyed in that judgment : after he was better informed , he changed his note , and said it was misinformation : but now the lord , before whom i must stand , and be judged by and by , knows i have a perfect abhorrence of that thing . and that it was never my temptation directly nor indirectly . though i must confess , some few years ago , some were very pressing upon me that i would conform , and imbrace prelacy ? but for popery , and that trash , it never came nearer my heart than the popes conclave , and the alcoran , which my soul abhors . tenthly , i have also been branded with factiousness , divisive , and seditious preaching , and practices . i must confess if it be so , it was more then ever i was aware of : according to the measure that god has given me , it was my endeavor to commend christ to the hearts and souls of the people , even repentance towards god and faith towards our lord jesus christ , according to the word of god , confession of faith , and catechismes larger and shorter , yea i did press them , when god did cast it in my way to remember their former obligations in doctrine , worship , discipline and government , and that they would make it their work to stand to it , in substance and circumstance , seeing it is so cryed down in this day , and if this be divisive preaching , i cannot deny it . eleventhly , i am prest in conscience to bear my testimony to and abhorrence of every invasion , usurpation , and incroachment that is made or has been made against christs royal prerogative , crown , and kingdome , originate upon and derivate from that which they call the supremacy , i was never free to say a confedcracy with those that i judge have in a great part said a confederacy with that thing , and the lord is my record , i was never free in my conscience for that that is called indulgence , neither first nor second , as it was tendered by the counsel , and as it was imbraced by a great many godly men in this land , yea it was never laudable nor expedient to me , and in effect this is one of the main grounds , why i am rendred so obnoxious to so many imputations , that i have been all along contrary to that indulgence in my judgment , i confess i have been so , and i die in my judgment contrary to it , and this i crave leave to say without any offence given to the many godly and learned , that are of another judgment . twelfthly , i judge it fit likewise in this case to leave my testimony against that stent , taxation and cess , that has been so injustly imposed , so frivolently founded , and vigorously carried on by the abettors of that contention , and meerly upon no other account imaginable , but to make a final extirpation of christ , and his gospel ordinances out of the land , and how lamentable it is to consider how many professors did willingly pay it , and were most forward for inciting others to do the same . in the next place , though to many i die desired , yet i know to not a few my death is not desired , and it is the rejoycing of my heart , that i die in the faith of our lord jesus christ , who has loved me , and given himself for me , and in the faith of the prophets and apostles , and in this faith that there 's not a name under heaven by which men can be saved , but the name of jesus , and in the faith of the doctrine and worship of the kirke of scotland , as it is now established according to the word of god , confession of faith , catechisms larger and shorter , and likewise i joyn my testimony against popery , perjury , profanity , heresie , and every thing contrary to sound doctrine . in the close , as a dying person , and as one who has obtained mercy of the lord to be faithful , i would humbly leave it upon godly ministers to be faithful for their lord and master , and not to hold their peace in such a day , when so many ways are taken for injuring of him , his name , way , sanctuary , ordinances , crown and kingdome , i hope there will be found a party in this land , that will continue for him , and his matters , in all hazzards , and as faithfulness is called for in ministers , so professors would concern themselves that they countenance not , nor abet any thing inconsistent with former principles and practices . let the land consider how neuteral and indifferent we are grown in the matters of god , even like ephraim long ago , a cake not turned . next how far we are fallen from our first love , how far we are degenerated from the noble vine into which the lord did once plant us ; lamentable it is how far we are gone in the way of egypt , drinking the waters of sichar , &c. again , what a woeful spirit of bitterness is predominate in this land , in this our age , ephraim vexing judah , and judah ephraim ; manasseth ephraim , and ephraim manasseth , the growing dogedness of this temper almost amongst us all , portends terrible things from the lord against scotland . fourthly , reformation neither designed nor practised ; what means all this deformity that is come to pass in these days , instead of the contrary ? how many of us are pulling down that which we have been building up ; how many of us calling good evil , and evil good , dis-owning and dis-savouring that which sometime we judged our honour to testifie for and to avouch . fifthly , a publick spirit in contending for god in his matters , in substance and circumstance , according to our vows and obligations , is much wanting amongst us at this day . farther i am prest in conscience to make honourable mention of all those glorious things that god has done in scot. since the year . the abundant measure of his spirit that has been power'd out upon his people . here he spoke much concerning the solemn league and covenant ; and afterwards proceeded as followeth . and moreover i bear my testimonies against all other confusions , imprisonment and blood , that is or may be intended against those of the land that desire to keep their garments clean , whether in prison or out of prison thly , as concerning that which is the ground of my death , viz. preaching here and there in some corners , i bless my god i have not the least challenge for it ; and though those that condemned me are pleased to call such preachings rendezvouses of rebellion , yet i must say this of them , they were so far from being reputed such in my eyes , that if ever christ had a people or party wherein his soul took pleasure , i am bold to say these meetings were a great part of them ; the shineing and glory of god was eminently seen amongst these meetings , the convincing power and authority of our lord went out with his servants in those blasphemously nick-named conventicles ; this i say without reflection upon any ; i have a word to say farther , that god is calling persons to repentance , and to do their first work ; oh that scotland were a mourning land , and that reformation were our practice , according as we are sworn in the covenant . again , that christians of grace and experience would study more streightness and stability in this day , when so many are turning to the right hand , and many to the left ; he that endureth to the end shall be saved ; he has appointed the kingdom for such as continue with him in his temptations . next , if ever you expect to have the form of the house shewed you in all the laws thereof , goings out thereof , and comings in thereof , then think it no shame to take shame to you for all that has been done , sitting down on this side jordan is like to be our bane . oh when shall we get up and run after him till he bring us into the promised land , let us up and after him with all our heart , and never rest till he return . i recommend my wife and young one to the care and faithfulness of the god of abraham , isaac , and jacob , the god that has fed me to this day , and who is the god of my salvation , their god and my god , their father and my father , i am also hopeful , that christians , friends , and relations , will not be unmindful of them when i am gone . lastly , i do further bear my testimony to the cross of christ , and bless him that ever he counted me worthy to appear for him in such a lot as this : glory to him that ever i heard tell of him , and that ever he fell upon such a method of dealing with me as this , and therefore let none that loves christ and his righteous cause be offended in me . and as i have lived in the faith of this , that the three kingdoms are married lands , so i dye in the faith of it , that there will be a resurrection of his name , word , cause , and of all his interest therein , though i dare not determine the time when , nor the manner how , but leave all these things to the infinitely wise god , who has done , and will do all things well . oh that he would return to this land again , to repair our breaches , and take away our back-sliding , and appear for his work : oh that he were pacified towards us ; oh that he would pass by scotland once again , and make our time a time of love , come lord jesus , come quickly . himself hasten it in his own time and way . the lord is my light and life , my joy , my song , and my salvation ; the god of his chosen be my mercy this day , and the inriching comforts of the holy ghost keep up and carry me fair through , to the glory of his grace , to the edification of his people , and my own eternal advantage . amen . sic subscrib . john kid. august , th . . tolbooth , ante horam septimam . finis . interest mistaken, or, the holy cheat proving from the undeniable practises and positions of the presbyterians, that the design of that party is to enslave both king and people under the masque of religion : by way of observation upon a treatise, intitutled, the interest of england in the matter of religion, &c. / by roger l'estrange. l'estrange, roger, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) interest mistaken, or, the holy cheat proving from the undeniable practises and positions of the presbyterians, that the design of that party is to enslave both king and people under the masque of religion : by way of observation upon a treatise, intitutled, the interest of england in the matter of religion, &c. / by roger l'estrange. l'estrange, roger, sir, - . the second impression. [ ], , [ ] p. printed for henry brome ..., london : . advertisement: p. [ ]-[ ] at end. imperfect: print show-through. reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng corbet, john, - . -- interest of england in the matter of religion. interest of england in the matter of religion. presbyterianism -- controversial literature. church and state -- england. great britain -- politics and government -- - . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion interest mistaken , or the holy cheat ; proving from the undeniable practises and positions of the presbyterians , that the design of that party is to enslave both king and people under the masque of religion . by way of observation upon a treatise , intituled , the interest of england in the matter of religion , &c. by roger l'estrange . the second impression . aug. de civ . dei. nullo modo his artibus placatur divina majestas , quibus humana dignitas inquinatur . london , printed for henry brome at the gun in ivy-lane . . to the honourable hovse of commons assembled in parliament . most honourable , to begg your pardon , or protection , were to suppose a fault , or hazzard , but in this dedication finding neither , i shall waive that formality : humbly submitting what i have to say ; my reasons , and my self , to your authority , and wisdom , without more prologue , or apology . there is a faction which under the note of presbyterian , seems much concerned to stickle against bishops , & church-rites , on the behalf of tender consciences . their writings and opinions , are with great freedom , craft , and diligence , dispers'd throughout the nation ; to the great scandal of the true church , and the encouragement of those of the revolt . but this is yet the least part of the mischief , or in effect of their design : their ayme being to tumultuate the people , and make a partie against the civil power . indeed their pamphlets wear the face of church-disputes , and modells ; but he that reads them through , and marques them narrowly , shall find the king's authority the question . that the late war against the king was lawfull ; is a position common to them all , and this they publiquely maintain , as the main basis of the cause . by which assertion , they cast the bloud , and guilt upon his majestie ; make his adhaerents traitors : place the supreme authoritie in the two houses : subject the law to an ordinance : the government , to a faction : and animate the schismatiques to serve his majestie in beeing as they did his father . this is the drift of their seditious libells , and of their projects too ; if any judgement may be made upon their strict conformity of argument , and methode , to those that first embroyl'd us . how farr this matter may require your care , becomes not me to meddle : i thought it might be worth your honours knowledge , and led by an opinion of my duty , this state of the affair , ( such as it is ) i doe most humbly lay before you . his majesty had no sooner set foot upon english ground , but swarms of pestilent papers were in a readiness to enterteyn him . some of the sharpest of them , i delivered to several members of that session , with the stationers name for whom they were printed , ( smith , at the bible in cornhill , croftons agent ) but all too little to suppress them . one passage is this that follows ; speaking of the limited power of kings — this may serve to justify the proceedings of this kingdom against the late king , who in a hostile way set himself to overthrow religion , parliaments , lawes and liberties . hand in hand with this pamphlet , came forth smectymnuus ; reviv'd , and recommended by mr. manton : and since that time , some hundreds more of the same stamp , whose common business 't is , by affronting of the law , and flattering of the rabble to cast all back into confusi●n . among the many other actours of religion , i find not any man playes his part better , then the author of that treatise which hath extorted this : who indeed , abuses the people in very good terms . some hasty observations i have pass'd upon him , in favour of the easie , and deceivable vulgar ; which prailties i submit to your honours charity ; but the main equitie of the cause , i hope , will stand the test of your severest justice : for doubtlesse much is due to the late king's honour , as well as to his blood. and somewhat ( with submission to your wisdoms ) may be allow'd to his partie : at least sufficient to protect them from popular contempt , and the infamous lash of every daring libell . i dare not trust my self further with my own thoughts , and yet i take them to be such as very well consist with the duty of your honours most obedient and humble servant , roger l'estrange . to the good people of england . the cm mon good is the common pretence of all seditious combinations : and it is no new thing for a crafty faction to impose upon a simple multitude , empty appearances , for truths and reason . but our reformers scorn to stop at this dull , general method of confusion . the law of god must be subjected as well as that of the nation ; we must call treason , loyalty , and commit murther as a point of conscience . no lesse than this is hinted in the presbyterians justification of the scotish league and quarrel : nor have they any other aim , than by procuring an allowance of that war , to make way to another . to this end , they disperse their poysonous infusions into all quarters of the kingdom , under those very forms of piety , and tenderness , by which they first betrayed us : and by those very means do they now prosecute afresh their first intentions . that is , they labour to promote the cause , by scandalous and rank invectives , against the church , and stirring up of tumults to reform it : by a loud pharisaical ostentation of their own holyness , & a sour churlish censure of all others : by sharp and sawcie aspersions upon the royal party , and by reflections yet more bitter and audacious , upon his sacred majesty , and his murtherd father . to see these libells passe with freedom , and impunitie , as if they were authorized : and to observe what foul mistakes are grounded upon these grosse allowances , to the kings disadvantage , and all without controll or confutation . this , and no other reason ( so god blesse me ) that is ; of private passion , or animosity of temper ) hath drawn this honest folly from me . i reckon it my duty to my prince and country , to my own honour , and to the oath i have taken , where ever i find a publique enemy to discover him : and being thus commissioned , both by authority and conscience , i proceed . the benefit of this treatise is directed to the people , and the design of it is onely to lay open the presbyterian juggle , that in one age they be not twice deluded by the same imposture . my arguments are drawn from their own practises , and positions : from presidents of former times ; ( cartwright and his disciples ) from what hath passed within our own experience ; from what these very men have done , and from the very logique of their own writings , what they professe , they do intend to doe . as the delusion is apparent , so is the justice of discoursing it . can it be thought , that by the act of pardon , his majestie ever meant to subject all the sober and legal interests of the nation , to be worried by a faction ? who of the royal party charges them ? or if they did , what has the law done to offend them ? or say the law be sharp against them , his majesties unparalell'd mercy has by his royal grace taken off the edge of it ; hazzarding himself to preserve these unthankfull people , which are now practising upon that authoritie , that saved them . and i beseech you what is the goodly subject of the controversie ? the presbyterian discipline forsooth ; and ceremonies of mystical and humane institution . touching the former ; st. augustine tells us , that aërius turn'd heretique upon the misse of a bishopprick . ( the first assertor of church-parity ) i am affraid some of our reverend clergy are sick of his disease ; for their design is not so much to convert bishops into presbyters , as to make every presbyter a bishop . and then for ceremonies ; they teaz and chafe the common-people into a pettish scruple , that would be well and quiet enough without them . they make their consciences like skittish jades , that boggle at their own shadowes , and start into a precipice to avoid a feather . they tell us too of number , and press their importunities in the name of many thousands of the good people of the nation ; so did the kings insolent judges , and with as much truth the one as the other . let it be further noted , that in this case , the factious and schismatical clergy are but ( with reverence ) bawds to a state-faction . a tumult for religion , is within one step of rebellion . nor do they only shape their loose opinions to their lewd purposes , but by all secret arts and practises , they form their parties . but here i am confin'd . — all i design is only a fit caution to all well-meaning subjects , not to believe their eares against their reason . if they can adde one syllable , of weight , to what they have already promised , and broken , i 'le give my self up to the partie . this is not yet to cast a general blot upon all persons of that judgement , nor to excite any unquiet thoughts toward the rest : but only to present a modest , and an usefull warning to the people . so far am i from a desire to move any distemper , that i do positively affirm , should the king ( which is impossible ) pick out of all his subjects those very persons , who upon twentie years experience , have proved through all extremities how much they love his cause and person , above their lives and fortunes : should , i say , these be pick'd out by his majestie , and marqu'd for slaves to those that with an equal zeal and steadynesse have opposed him ; our dutie were the same yet . severitie , and kindnesse may move us as men , but not as subjects : obedience to kings being a divine precept , and not subjected to those accidents which work upon our passions . nor shall this sense of my own clearness betray me yet to a surprize ; for i fore-see a thousand mischiefs may befall me , and all which either private malice , or open and bold prejudice can cast upon me ; i am provided for . to those of the presbyterian perswasion that truly love the king , i bear a more then ordinarie respect , because it is a more then ordinarie virtue , and for the rest , i care not . i am not now to learn the temper of the rigid presbyterians . they did me once the honour to condemn me , almost at mid-night , by a pack'd committee , and without a hearing ; well-nigh four years they kept me in newgate upon that account . this was a pretty tast of their good nature . i do not now complain , but i confesse , it would have pleas'd me as well if the bishop that christens still by the directory , had chosen some other chancellour , instead of my judge advocate : — but i desire only to make a sober use of these mistakes ; the king knowes nothing of them . god preserve his majesty , convert his enemies , & comfort his friends . farewell . the holy cheat : proving , from the undeniable practices and positions of the presbyterians , that the design of that party is to enslave both king and people , under the masque of religion , &c. if the authour of the interest of england , &c. had meant fairly to the question , he would as well have told us the good of bishops , and the ill of presbyters , as he hath done the contrary , and never have concluded for , or against either , from the best actions of the one , and the worst of the other . at least , a man would think this partiality of method , might content him without the further service of those little arts he uses , to aid , and recommend his undertaking . the present state of things , he represents quite other then it is : and raises thence a political expedience of doing this , or that , — of linking interests , — never considering , that he himself creates that interest , and gives affairs the face of that expedience . page the . he laies his ground-work , in these following words . among the various dis-agreeing parties within this kingdom , which seem to render it an indigested mass of people ; two main ones appear above the rest , of so large an interest , that if by any means they might become no more twain , but one ; they would take in , and carry along the whole stream and strength of the nation . and these two are the episcopal and presbyterian parties , each of them highly laying claim to the protestant religion . and undoubtedly whilst these two remain divided , the kingdom of england , and the protestant religion is divided against it self . this dis-union is removed , either by the abolition of one party , or by the coalition of both into one . the former , if supposed possible , cannot be accomplished , but by violent & perillous ways and means . the latter is brought to pass by accommodation , or mutual yielding . moreover , there is a third way imaginable , toleration indulged to the weaker side . in which of these ways lies the true interest of the king and kingdom , is the greatcase of the time , and the subject of this discourse , which presumes not to inform his majesty , but in subordination unto his declared moderation and condescention , endeavours , by shewing things as they are , to convince and perswade interessed persons , that the pacification begun for this interim may be entire and perfect , and fully setled for perpetual unity . observation let it be here observed , first , what the difference is ; next , betwixt whom ; in the third place , the danger of it ; and lastly , the expedient to remove it . it seems , the episcopal , and presbyterian parties , united in religion , cannot agree yet about discipline : and while these two remain divided , the publick is in danger . from hence results the interest of mutual yielding — ( his coalition of both parties into one ) upon which hinge moves the whole frame of his design ; and in two pages , he gives the presbyter possession of his claim , deciding with exceeding ease , the case of king and kingdom . opinion is a great mistress : for that which he so magisterially lays down and challenges , appears to me mis-stated , and worse managed . i must confess , his reduction of all other interests under episcopal and presbyterian , is , in some sense , no ill dichotomy , that is , intended of the two main parties , whereof , the one's against the law , the other for it : but why the single presbyterian should be esteemed the ballance of the nation , i cannot comprehend . if they are so , they should do well to cast their cause upon a popular vote , and try the issue by the poll. for quiet sake , no matter , many or few , there may be equity where there wants number . we 'l rather see in point of right what 't is they insist upon : which , if exemption from episcopal authority , in things indifferent , and of humane institution . we must plead judgment of discretion too , as well as they : a freedom , and capacity to distinguish betwixt a scandal given and taken ; betwixt a dis-conformity proceeding from conscience , and from passion ; where the dissent proceeds from conscience , a toleration clears that scruple : but our good peoples liberty consists in burthening others , as well as freeing themselves , and that 's intolerable . how many strange indecencies are here , one upon the neck of another i first , here 's the minor part imposing upon the major : secondly , a novel , and vulgar imagination , bearing down an apostolical institution : thirdly , a private opinion , contesting with a solemn , and publike sanction : and finally , the subject of all this earnestnesse , in their own phrase , is but a very accommodable difference . from what i have said , i am perswaded that severity to the pertinacious presbyter , is the true interest of this nation , allowing yet indulgence to the conscientious . well , but our authour tells us , that abolition if possible , is perillous , and toleration only an imaginary remedy . is not this to intimate that the party makes less conscience of a tumult , than of a ceremony : and to argue the necessity of complying , from the danger of refusing ? what would these people do if they had power , that are so bold without it ! and yet our politician makes it the kings interest to close with them . he means perchance , according to the covenant : the coalition , there , of all schisms , and heresies into one interest , was of great reason , and important service to the commune work : but we are now advising how to settle not to disjoynt a government , and to incorporate dis-agreements , were to begin upon a principle of confusion . as the case stands with us , in my weak judgement , persons should rather be indulg'd , than parties . my reason is this , some individuals of that perswasion , have done his majesty some service , but ( to the best of my remembrance ) the entire party , never any . yet one reflexion more . allow these people all their askings , in what concerns their discipline , will they rest quiet there , without a further hankering after more ? ( the legislative power perhaps ; the militia ; — or some such trifle ) i am the more suspitious , because i do not well remember , where ever that party was satisfied with less than all. nor need i look far back for instances to justifie my fears ; but having in some measure hitherto discovered his foundation , we 'l forward now , and see what work he makes upon this sandy bottom , taking his title-page in my way , for , to my thinking , he stumbles at the threshold . — it runs thus . the interest of england in the matter of religion , unfolded in the solution of these three questions . i. qu. vvhether the presbyterian party should in justice or reason of state be rejected and depressed , or protected and encouraged . ii. qu. vvhether the presbyterian party may be protected and encouraged , and the episcopal not deserted nor disobliged . iii. qu. whether the upholding of both parties by a just and equal accommodation , be not in it self more desirable and more agreeable to the state of england , then the absolute exalting of the one party , and the total subversion of the other . written by j. c. observation i would fain know what is meant by , the matter of religion , as it stands here related to civil interest ? doctrine it cannot be , for that were to advise a yielding upon a principle of policy , in opposition to a rule of conscience : subjecting interest of religion , which is eternal happiness , to reason of state , which regards but temporal convenience . if it be discipline , what 's that to the interest of england ? our settlement depends upon a due obedience to the establish'd law ; not the encouraging of froward humors , by an audacious and mis-govern'd zeal , under pretext of conscience to affront it . let authority reform , and private persons either obey , or suffer ; we are to answer for our own faults , not those of the government . and in fine , if the hill will not come to mahomet , let mahomet go to the hill. after a pleasant breviate of the story of our late troubles , handsomely penn'd indeed ) in his tenth page he takes his biass . at length ( says he ) a full tide of concurring accidents carries him ( the duke of albemarle , then general ) to a closure with the sober part of the parliamentary party , who from first to last intended onely a reformation , and due regulation of things in church and state , but abhorred the thought of destroying the king , or changing the fundamental laws of the kingdom . observation i thought the act of pardon and oblivion had quieted all animosities , and silenc'd all discourses of this quality ; but 't is , it seems , the interest of england in the matter of religion , to keep the quarrel waking ; and by asserting the proceedings of the two houses in the late war , to engage this king within the danger of his fathers president . to be as free with the authour , as he is with his majesty , i 'le put his meaning in a little plainer english. beside the grand division of the nation into a royal and a popular party ; that party which he here calls parliamentary , is again split ; and under this subdivision are comprised , those which did actually destroy the king ; and those which by good fortune , did it not . ( presbyterians , and independents . ) the sober part , ( meaning the presbyterian ) he justifies from first to last , even to their very intentions . ( i must tread warily , for i am here upon a narrow and a slippery path . ) not to dispute the gentlemans intuitive knowledge ; we 'l rather modestly believe that they mistook their way , then he , their meaning : for certainly , the murther of the king , was not the onely unlawful violence acted upon that sacred person , and he that stops there , does as much as nothing . i would not touch upon this subject , were i not bound by oath , and duty , to discharge my soul , in what concerns the honor , and the safety of my prince . can the first cause asserted by both houses , in opposition to his late majesty , be justifi'd , and not the king condemn'd ? and is not the honor and safety of his majesty that now is , concern'd in these indignities upon his murther'd father ? what was then lawful , is so still : and he that but implicitly charges the last king , strikes at this. the text will bear no other sense without a torture . but i shall by-and-by , compare him with himself . in the mean while we may explain one presbyterian by another . douglas , in . preach'd the kings coronation-sermon . which since his majesties return , is over and over again reprinted . a king ( says he ) abusing his power , to the overthrow of religion , laws , and liberties , which are the very fundamentals of this contract and covenant , may be controlled and opposed ; and if he set himself to overthrow all these by arms , then they who have power , as the estates of a land , may and ought to resist by arms ; because he doth , by that opposition , break the very bonds , and overthroweth all the essentials of this contract and covenant . this may ☜ serve to justifie the proceedings of this kingdom against the late king , who in an hostile way set himself to overthrow religion , parliaments , laws and liberties . i think this needs no comment , — about the same time , smectymnuus was revived by mr. manton , ( a most auspicious welcome doubtless to his majesty ) wherein five champions of the cause take up the cudgels against one bishop , on the behalf of scandalous pamphlets , and tumultuary petitions against episcopacy . this is the naked truth , what ever the jolly priest may tell the reader , of the * faction against which they dealt . five orthodox divines , he says , were the authors . four of the five i shall not mention , the fifth was marshal , of whose divinity , a taste ; that by the sweet agreement , we may the better judge of mr. manton's . in a letter printed . arguing for the authority of the two houses , page . thus. let every soul in england be subject to king and parliament , for they are the higher powers ordained unto you of god ; whosoever therefore resisteth king and parliament , resisteth the ordinance of god ; and they that resist shall receive to themselves damnation . the man was no conjurer , yet he had wit enough , when presbytery went down , to court the rising interest ; and ' though the common-prayer was an abomination , to marry his daughter by it , for fear of after-claps . but i suppose 't was huddl'd up , as 't is in mr. manton's church , that no man might be able to make oath 't was not the directory . if the case had been concerning * the allowance of christian burial to a gentleman that was quartered for his loyalty . or to determine in the great point of the late kings death , ( upon an anniversary fast ) whether or no 't was murther : truly considering the potent arguments brought on both sides , 't is possible that mr. marshal would have contented himself ( as well as his neighbours ) barely to put the case , and leave the point at last undecided to his auditory . not to spend time , and paper needlesly , the whole stream of the disciplinarians runs this way : onely perhaps more or less bold , and open , according to the present strength , or weakness of the faction . but to return : can any thing be more gentle , then a reformation , and due regulation of things in church and state ? ( words smoother than oyle , yet are they very swords . ) first , to reform , and regulate , belongs to the supreme magistrate ; if they intended that , they were to blame . now to take it in a qualifi'd and softer sense ; 't was a due regulation they intended . to put this general notion in more intelligible terms ; upon this point depends no less then all that 's dear to every honest man. the dignity of the king , the liberty of the subject , the freedome of parliaments , and the honor of the nation . god knows my thoughts , i do not envy any man , either the benefit of his majesty's mercy , or the blessing of his favour , that hath the grace at last not to abuse it . i look upon his royal act of pardon with reverence ; and upon every soul within that pale as in a sanctuary . but yet i do not understand a pardon for one rebellion , to be a dispensation for another ; nor how the argument lies from fact to right . under these two words , due regulation ; thus much is comprehended , ( waiving less differences and greater . ) . the transferring of the power of chusing great officers , and ministers of state ; from the king to the two houses . . all matters of state in the interval of parliaments must be debated , and concluded by a counsel so chosen , and in number not above twenty five , nor under fifteen ; and no publick act esteemed of any validity , as proceeding from the royal authority , unless it be done by the advice and consent of the major part of that counsel ; attested under their hands . and these too sworn to the sense of both houses . . the lords and commons must be intrusted with the militia . . his majesty may appoint , but the two houses , or the counsel ( in such manner as aforesaid ) must approve of all governors of forts , and castles . lastly , no peers hereafter made , must sit , or vote in parliament , unless admitted thereunto by the consent of both houses . upon these terms ; his majesty shall be supported , in honor , and plenty ; by his most humble and faithful subjects , who have in their thoughts and desires nothing more precious , ( next to the honor and immediate service of god ) than their just , and faithful performance of their duty to the king , and kingdom . this is the due regulation they intended : ( for sure they meant what they proposed , to our late soveraign . i speak not this , of persons , but of the gross of the party ; nor to reproach that neither , but to remove a scandal from the ashes of that blessed martyr , and to direct a reverence towards his successor . what provocation have these restless people , now to revive this question : but an unruly impotency of passion against the government ? this is their way . in generals , they justifie from first to last , the presbyterians cause . the multitude , they look into particulars : and from those injuries which the late king suffered , draw inferences dis-honourable , and dangerous to this . in the next periode , me-thinks he falls upon a non-sequitur . the re-admission of the secluded members , ( he says ) did necessarily draw after it , the restoring of king , lords , and commons , according to the antient constitution . not necessarily ( under favour ) according to the antient constitution : ( i will not say nor probably : but ) there were two shrewd blocks cast in the way . the first , in the militia ; where no commissionated officer was to act , that should not first acknowledge in these words , viz. i do acknowledge and declare , that the warre undertaken by both houses of parliament in their defence against the forces raised in the name of the late king , was just and lawful ; and that magistracy and ministery , are the ordinances of god. the second , was in the exclusion of the royal party from the next choice , as followeth . resolved , that all and every person who have advised , or voluntarily aided , abeited , or assisted , in any war against the parliament ( since the first day of january . ) his or their sons , unless he or they have since manifested their good affections to this parliament , shall be uncapable to be elected to serve as members of the next parliament . now how a choice thus limited in the house , and principled in the field , should necessarily set us right , does not to me appear ? perhaps it was the most the time would bear : but god forbid , that declaration charging the guilt , and blood of the late war upon the king , should stand upon record to future generations . who ever affirms that war was lawful , does beyond question meditate another ; not to say more than needs , it blasts the memory of the late king , and upon the king that now is , it reflects many mischiefs , subjecting both his dignity and person , to his fathers hazards . it administers argument for a new war ; and shakes the very foundation of royalty . grant that , the act of oblivion is on the wrong side ; if the king was in fault , the presbyterians must grant the pardon . from the clear reason of the matter in it self , and from the obvious consequences ; beside that justice which both king and people owe to the ashes of a father and a soveraign , it seems to me of high concern , to counter-state that declaration , and place the militia of this nation now in such hands , as will acknowledge the late kings quarrel was defensive . i am the bolder in this particular , because i find the faction pressing beyond both modesty and reason , upon this bottom . where majesty it self is affronted , it were a second injury to allow the servant better quarter than the master . but they are very exact and careful in this particular : as will appear in what follows . after a dreadful earthquake , shaking all the powers of the kingdom , and over-turning the very foundations , and after a new frame of things erected standing for divers years , and seemingly stated for perpetuity , the regal family and government is raised up again , not by the power or policy of that party , who fought under the banner of his late majesty in the wars , between him and both houses of parliament ; but by the restless desire of the nation , and the vigorous actings of the city of london , with the concurrence of the secluded members of the long parliament , in conjunction with that renowned person , who then held the power of the sword. let it be noted here , that ( by his confession ) the war was between the king and both houses of parliament . now to that party who fought under the banner of his late majesty . ( whom he might have spared for the general 's sake . ) truly , considering what havock hath been made of them , by slaughters , extrajudicial sentences , plunders , sequestrations , imprisonments , banishments ; shipping them away into plantations , &c. — and this for twenty years continuance . 't is no great wonder to find some abatement of their power . but to affirm that they contributed nothing to his majesties restauration , is very unkind , and something rash. the nation did , ( he says ) the city of london , and the secluded members of the long parliament ; but not that party . ( a pleasant and phantastical dis-junction . ) this way of barely affirming , and denying ; crying one party up , and the other down , and proving nothing , is neither mannerly , nor prudent . how comes this man of metaphysical inspection , that reads the very thoughts of the presbyterians , and seems so well enformed in all the actings of the royal party : how comes he by this wondrous insight and intelligence ? does he not find that all he says is nothing , unless he can see things invisible , and prove negatives ? is this the work of the spirit of pacification ? or will he tell us , in the holy dialect , that 't is the enmity betwixt the seed of the woman , and the seed of the serpent ? so far were we , ( for i write my self of that party ) from this unfriendly and unchristian temper of dis-uniting , that we declared unanimously against it , binding our selves by all that 's sacred , to an eternal union with all parties , in order to the restauration of his majesty , all differences apart ; of what degree or quality soever . in this , we had an eye to the king's interest , and to the nation 's ; for it referred both to his majesty's return , and to a lasting peace ; the former being facilitated by that conjunction of interests ; and the latter , provided for by a conciliation of affections , to be wrought by suppressing all motions toward revenge in the one party , and the fears of it in the other . it had been good manners to have met us half way ; but truly high discretion , as well as common equity , to close with us , and entertain the offer . but far from this , we do not onely get not one good word , but many a bad one : such , as those people that will never leave the king , are to expect from such as do not love him. our adversary talks much of the gospel . is it a gospel-precept , to render evil for good ▪ what i have shewed already , that the kings party did , amounts to somewhat more than nothing . we 'l see a little further , allowing yet to all that acted in that work their share of glory . the duke of albemarle was the leading card , then in the head of an army , better dispos'd to his command , than design : and to him the honest part of the city and nation were no ill seconds . but till he had tasted and tri'd them , he did well to walk warily : and rather take the middle and safer way , of gratifying all interests then on foot , than the more positive , and hazardous , of disobliging any two parties , in favour of the third . for there were then three several interests in play : the king 's , the presbyterian's , and the phanatique's : the royal party press'd for a free choice and convention , without prelimination . the presbyterians urg'd a re-admission of the secluded members . the phanatiques , they were for filling up the house , according to such qualifications as the rump should resolve upon . the course the general steer'd was this ; — the rump continued ; the secluded members returned ; and the royallists were satisfied with the assurance of a new choice soon after . his excellence acting in this affair rather as a conciliator , than a party , and in order to a settlement , giving things the best consistency they would then bear . but had the antient stock of royallists no hand at all in this procurement ? it never came to blows , so that the matter rests upon the effects of policy and counsel ; whereof our undertaker cannot give any absolute account ; nor shall we in our just apology , exalt our selves , and cry , we brought the king in . that 's presbyterian language . we did not drive him out , we 'l say ; and that we joyn'd with many thousands , as honest as our selves , in duty to restore him . whether there was place for action , and to do the king a service that way , we never articled for offices or rewards , but without further care of interest , persu'd our duties . in fine the loyal part of the nation was animated by the same soul , joyn'd stocks , and counsels : and many thousands of brave fellows that never saw the king , were forward and ambitious to die for him . i could say what was undertaken by the old royal party , particularly , in hewson's scuffle , ( and indeed where not ) but that it casts a slur upon some of his majesty's new friends . this however , those lads of the city , that would have done the work without more ado , had they not been muzzl'd by some of their mungrel magistrates , that din'd with the mayor , and supp'd with the committee of safety : those honest people will , if need be , bear witness for us , and in like manner the whole nation , that by action , counsel , writing , we did all that was possible in the business . neither does what i have delivered in defence of the royal party , disagree with his majesty's testimony of the other , in his gracious speech to the house of peers for hastning the act of indempnity : which yet our author cites against us . my lords , if you do not joyn with me in extinguishing those fears , which keep mens hearts awake , and apprehensive of safety and security , you keep me from performing my promise , which if i had not made , i am perswaded that neither i nor you had been now here : i pray you let vs not deceive those who brought vs , or permitted vs to come together . observation the king does not there say so much who brought him in , as who permitted his restoring ; implying , that he was fain to condition for that too ; but withal , a great earnestness to perform his promise . had but this gentleman considered as well what the king said at the passing of the indempnity , as at the hastning of it , this wrangle would have been saved ; i 'l do him the service to mind him of it . i do very willingly pardon all that is pardoned by this act of indempnity , to that time which is mentioned in the bill . nay , i will tell you , that from that time to this day , i will not use great severity , except in such cases where the malice is notorious , and the publick peace exceedingly concern'd . but for the time to come , the same discretion and conscience which disposed me to the clemency i have express'd , which is most agreeable to my nature , will oblige me to all rigour and severity , how contrary soever it be to my nature , towards those who shall not now acquiesce , but continue to manifest their sedition and dislike of the government , either in actions or words . and i must conjure you all ( my lords and gentlemen ) to concur with me in this just and necessary severity ; and that you will in your several stations , be so jealous of the publick peace , and of my particular honor , that you will cause exemplary justice to be done upon those who are guilty of seditious speeches or writings , as well as those ☜ who break out into seditious actions : and that you will believe those who delight in reproaching and traducing my person , not to be well affected to you and the publick peace . never king valued himself more upon the affections of his people , than i do ; nor do i know a better way to make my self sure of your affections , than by being just and kind to you all ; and whilst i am so , i pray let the world see , that i am possessed of your affections . thus far the ground-work , now the goodly structure . his majesty thus brought back to a willing and free-spirited people , by their own act , beholds his undoubted interest set forth to his hand , and made plain before him ; which is no other , than a well-tempered and composed state of affairs , both religious and civil , in all his dominions , by the abolishing of former differences , and the reconciling of all reconcileable parties ; and especially of those grand parties , which ( if made one ) do upon the matter carry the whole nation . and this his majesties wisdom hath already observed , in that excellent proclamation against vitious , debauched , and prophane persons , in these words , [ that the reconciliation and union of hearts and affections , can onely , with god's blessing , make us rejoyce in each other , and keep our enemies from rejoycing . ] and this is the earnest expectation and hope of the religious , and well affected to the publick tranquillity , that the king , our supreme head and governor , whose gracious disposition doth not suffer him to cleave to any divided part of his subjects , and to reject others that are alike loyal , will , as a common father , protect and cherish all those that are found capable and worthy , and become our great moderator by his authority and wisdom , to lessen differences , and allay animosities , between dissenting brethren , which already agree in the main points of religion . having hitherto asserted , that those who fought under the late king's banner , were not his majesty's friends ; and that those who fought against it , ever were ; he proceeds now to a conclusion suitable to his premises , and states the interest of the king in favour of that voluntary mistake : directing an accord betwixt all reconcilable parties , and an indulgence toward all those that are found capable , and worthy . in both ( and in all ) cases , the presbyterian himself must be the judge : and then we know what will become of royallists and bishops . the kings friends have ever had the honor to be divided ( by these people ) into persons popishly affected , evil counsellors , and loose livers ; and it is evident , that they design , under these limitations of reconcilable , capable , and worthy , to cast all such as conscientiously , and frankly adhere to monarchy , and episcopacy , out of the terms of their pretended pacification . all those that they find capable and worthy , and esteem reconcilable , shall be admitted . now to the question . . quest. whether in justice or reason of state the presbyterian party should be rejected and depressed , or protected and encouraged ? observation it would be first agreed what 's meant by the presbyterian party : we 'l weigh the justice and reason of the proposition after . his own remarque upon it is not amiss . as concerning their true character , the notation of the name whereby they are called , is both too shallow , and too narrow for it . the word presbyterian hath not sufficient depth to go to the root of the matter , nor breadth sufficient to comprehend this sort of men . that form of ecclesiastical government by parochial and classical presbyteries , provincial and national assemblies , is remote enough from their main cause , and those firm bonds that make them eternally one , in respect whereof many that approve a regulated episcopacy , will be found of their number . observation 't is truly and well said . their cause is not the form , but the exercise of government : for they like well enough to have that power themselves , which they condemn in others . nor do i doubt but that many of them approve a regulated episcopacy ; that is , a presbyter in a bishop's seat , where the office appears regulated by the person , as 't is in a regulated monarchy ; where the king 's subject to the law , and the law to the two houses . but i condemn not all , that wear that character . the wise , and honest few of that denomination , who keep themselves within the terms of duty , and the question ; such as can talk of the church , without disturbing the state ; and debate their private opinions , without giving publick scandal : for these , i have much charity , and reverence , and wish as great a tenderness toward them , as they themselves desire . but where i see a bold seditious faction , bidding defiance to the civil magistrate under the churches colours : i find not any thing so sacred in the name of presbyterian , as to protect a turbulent party assuming that appellation . it will be urg'd , that they do as little justifie the seditious , as i condemn the sober presbyterian . but to agree that point , i 'l prove , that the same party , for whom they plead , and against whom i engage , are no less enemies to the king , and people , than to bishops : and , which is more , from their own practises and positions , i 'l make it good . yet one would hardly guess this from their following character . as concerning their main and rooted principles , they admire and magnifie the holy scriptures , and take them for the absolute perfect rule of faith and life , without the supplement of ecclesiastical tradition ; yet they deny not due respect and reverence to venerable antiquity . they assert the study and knowledge of the scriptures , to be the duty and priviledge of all christians , that according to their several capacities , being skilful in the word of righteousness , they may discern between good and evil , and being filled with all goodness , may be able to exhort and admonish one another : yet they acknowledge the necessity of a standing gospel-ministery , and receive the directive authority of the church , not with implicite faith , but the judgment of discretion : they hold the teaching of the spirit necessary , to the saving knowledge of christ : yet they do not hold that the spirit bringeth new revelations , but that he opens the eyes of the understanding to discern what is of old revealed in the written word : they exalt divine ordinances , but debase humane inventions in gods worship , particularly ceremonies properly religious , and of instituted mystical signification : yet they allow the natural expressions of reverence and devotion , as kneeling , and lifting up of the hands and eyes in prayer ; as also of those meer circumstances of decency and order , the omission whereof would make the service of god either undecent , or less decent . as they worship god in the spirit , according to the simplicity of gospel institutions , so they rejoyce in christ jesus , having no confidence in a legal righteousness , but desire to be found in him , who is made unto us rigteousness by gracious imputation : yet withal they affirm constantly , that good works of piety towards god , and of justice and charity towards men , are necessary to salvation . their doctrine bears full conformity with that of the reformed churches , held forth in their publick confessions , and particularly with that of the church of england , in the nine and thirty articles , onely one or two passages peradventure excepted , so far as they may import the asserting of prelacy , and human mystical ceremonies . they insist much on the necessity of regeneration , and therein lay the ground-work for the practise of godliness . they press upon themselves and others the severe exercise , not of a popish , outside , formal , but a spiritual and real mortification , and self-denyal , according to the power of christianity . they are strict observers of the lords day , and constant in family prayer . they abstain from oathes , yea , petty oathes , and the irreverent usage of gods name in common discourse ; and , in a word , they are sober , just , and circumspect in their whole behaviour . such is the temper and constitution of this party , which in its full latitude lies in the middle between those that affect a ceremonial worship , and the heighth of hierarchical government on the one hand , and those that reject an ordained ministery , and setled church-order , and regular vnity on the other hand . observation here is much said , and little proved ; onely a pharisaical story , of what they are not , and what they are ; that they are not as other men are , and their bare word for all . the tale is well enough told to catch the silly vulgar , that look no further then appearances : but to a serious person , how gross , and palpable is the imposture ! in the main points of doctrine they fully agree with the nine and thirty articles : and 't is but peradventure , that they differ , in one or two passages , so far as they may import the asserting of prelacy , and humane mystical ceremonies . ] behold the mighty subject of an holy war ; the goodly idol , to which we have sacrific'd so much christian blood . can any man imagine this the true and conscientious reason of the quarrel ? or that the middle way our presbyter steers , betwixt phanaticism and popery , is the just measure of the case : but hear him on , and he 'l tell ye , the party is numerous as well as godly . vvithin these extensive limits the presbyterian party contains several thousands of learned , godly , orthodox ministers , being diligent and profitable preachers of the word , and exemplary in their conversation ; among whom there are not a few that excel in polimical and practical divinity , also of the judicious , sober , serious part of the people , ( in whose affections his majesty is most concern'd ) they are not the lesser number . by means of a practical ministery , this way , like the leaven in the gospel-parable , hath spread and season'd the more considerate and teachable sort in all parts of the kingdom , and especially in the more civiliz'd places , as cities and towns. observation it had been well our undertaker had put his orthodox , and learned thousands upon the list ▪ for that party is a little given to false musters . how many forg'd petitions and remonstrances ; what out-eries from the press and pulpit , in the name of the people , when yet the forti'th part of them were never privy to their own askings ! of * ninety and seven ministers within the walls of london , fourscore and five were driven from their churches , and houses , at the beginning of our troubles . and notwithstanding the monstrous clamours , which occasion'd the conference at hampton-court in . * arch-bishop spotswood tells us , that [ of above nine thousand ministers , but forty nine appeared upon the roll , that stood out , and were deposed for disconformity . such a noise will a few disturbers cause in any society , where they are tollerated . ] touching his practical ministery ; i 'l grant , the cause is much beholden to the pulpit , and that , without the aid of seditious lectures , i do believe the strife had never come to blood : but yet these preachments did not the whole business . do not we know what craft and violence hath been used to cheat and force the people ; what protestations , covenants , and negative oathes have been imposed , upon pain of imprisonment , banishment , sequestration ? have not all schools , and nurceries of piety and learning , been subjected to the presbyterian mode , and many thousands of godly , and reverend divines , reduced to beg their bread , because they would not covenant : yet all too little to procure either a general kindess , or submission to their principles ? for the reasons afore-going , the infringement of due liberties in these matters , would perpetuate most unhappy controversies in the church from age to age. let the former times come in , and give good evidence . as touching ceremonies , the contest began early , even in king edward's reign , between hooper and other bishops . the consecration of hooper , elect bishop of glocester being stayed , because he refused to wear certain garments used by popish bishops , he obtained letters from the king and from the earl of warwick , to the arch-bishop of canterbury and others , that he might not be burthened with certain rites and ceremonies , and an oath common●y used in the consecration of bishops , which were offensive to his conscience . nevertheless he found but harsh dealing from his fellow-bishops , whereof some were afterwards his fellow-martyrs , and ridley among others , who afterwards thus wrote unto him , when they were both prisoners for the gospel . [ however in time past in certain circumstances and by-matters of religion , your wisdom , and my simplicity ( i grant ) hath a little jarred , each of us following the abundance of his own sense and judgment : now be assured , that even with my whole heart , in the bowels of christ , i love you in the truth , and for the truth's sake which abideth in us . ] some godly martyrs in queen mary's days disliked the ceremonies , and none of them died in the defence of ceremonies , liturgy , and prelacy , in opposition to all other ecclesiastical government and order . it was the protestant verity which they witnessed , and sealed in blood , in opposition to popery ; especially the prodigious opinion of transubstantiation , and the abomination of the romish mass or sacrifice . in the same bloody days , certain english protestants being fled for refuge into germany , and setled at frankford , were divided amongst themselves about the service-book , even with scandalous breach of charity and in the issue , the congregation was sadly broken and dissipated . what is intended by due liberty , might be a doubt , did not the coherence explain it to be a freedom of acting to all intents and purposes at pleasure , ( whether without law , or against it , no matter ) according to such presidents of former times , as our resolver refers unto , and justifies . he tells us , the contest about ceremonies began early ; and so in truth it did : for in the time of king edward , there was a wambling toward the geneva discipline ; but neither very earnest , nor very popular : and that ( so far as i can learn ) procured even by the author of that platform , calvin himself . concerning godly martyrs in queen mary's days ; some suffered that disliked the ceremonies , others , that liked them . that none died in defence of them , is a remarque might have been spared ; for the question was matter of faith , not discipline . the frankford breach indeed was a sad story , but yet , considering the dividers , of no great honor , or authority to our friends purpose . knox and whittingham were the prime ring-leaders in this disorder , who upon some disputes started about the service-book , joyning with others of the consistorian stamp , drew such an extract of it , as they thought fit , and sent it to calvin , requesting his opinion of it . such was the answer they received , as blew the whole congregation into a flame ; from whence arose that scandalous breach ensuing . viz. the english service being established , whitingham , gilby , goodman , with some others , divided , and went to geneva , whence , both by letters and discourses , they tampered the ministers and people of england and scotland into a revolt , encouraging them to set up their new discipline , in despite of all opposers whatsoever . the gospel returning under queen elizabeth , these differences were revived and held up by disputes , writings , and addresses to several parliaments ; and there were great thoughts of heart for these divisions . observation why this is english yet : it is but turning now to queen elizabeth's reign to understand these people , and unriddle the due liberty they plead for . ( but of this , in its proper place ) having drawn down the quarrel from edward the sixth , to the blessed restauration of charls the second , ( whom god protect ) he proceeds to descant upon the present . the greatest part of the ministers named puritans , yielded conformity to those controverted rites and forms , that were by law or canons established , as to things burdensome not desirable , in their nature supposed indifferent , but in their use many ways offensive ; and groaning more and more under the yoke of bondage , ( as they conceived ) they waited for deliverance , and were in the main , of one soul and spirit with the nonconformists . and even then the way called puritanism , did not give , but get ground . but now the tenents of this way are rooted more than ever ; and those things formerly imposed , are no● by many , if not by the most of this way , accounted not onely burdensome , but unlawful . observation but is it so , that matters by law established , in themselves indifferent , and onely burthensome to day , ( rebu●sic stantibus ) may become vnlawful to morrow ? by the same rule , kings may be taken away as well as bishops ; all dignities and powers being alike submitted to a popular level : for if the people shall think fit to say , the magistrate is unlawful , as well as the ceremony , by the same reason he may destroy one with the other ; and virtually he does it . we know , the rites and forms of worshipping , are not of the essence of religion , and the huge bustle about discipline , is onely an appeal to ignorance and tumult . the church must be reformed . by whom ? not by the rabble . what means this application then of so many factious sermons , and libels to the people ? they are not judges of the controversie . but in a cause more capable of force than argument , they do well to negotiate , where clamour , and pretence , weigh more than modesty and reason . if a man asks , by what commission act these zelots ? they answer readily : 't is god's cause , and better obey god than man. he that said , give not credit to every spirit ; i suppose knew as much of gods mind , as our illuminates . is not mistaken , or perverted scripture , the ground of all schism and heresie ? counsels may erre , they say , and cannot presbyterians ? how comes this party to be more infallible than their neighbours ? if they are not , let but all other people of different judgments take the same freedom they do , of out-cries against any thing , under pretext of conscience ; let any man imagine the confusion . for , where every man is his own judge , all men shall dispute , till each particular condemns himself ; so that the strife is endless , and the event restlesness , and confusion . this comes of not submitting to some final , and over-ruling decision . upon this pinch at a dead lift , they fly to their judgment of discretion : which leaves them still at liberty to shape their duty to their profit . they tell us ; they 'l be tryed by the word of god : not heeding , how that is again to be tri'd by them : so that in issue , their private interpretation of the scriptures must pass for the law paramount , to which both king and people are equally , and indispensably subjected . undoubtedly , what god commands , we ought to do , and not to do what he forbids . this , in few words , comprises the duty of reasonable nature , without distinction either of offices or persons . but these inviolable fundamentals apart , the accidents of worship , the modes of doing this or that ; the how , when , where , &c. are left various , and variable , according to the several requiries of manners , times , and places , at the discretion of those rulers whom god sets over us . where we find matters of this middle nature orderly setled , and dispos'd , we are commanded to submit to these humane ordinances for the lords sake ; and not to obtrude upon the word for conscience , such disagreements , as effectually arise from peevishness , or want of due enquiry . but why do i talk to those that stop their ears ? their minds are fix'd in this opinion , after a long time of search and practice , and are not like to be reduc'd to the practice of former times . this is but martin junior revived , who says , that it will be very dangerous to our state , to maintain two contrary factions ; that the magistrates are then bound , even for the quieting of our state , to put down the one ; that those that stand for the discipline , neither can nor will give it over , ( so as they will not be put down ) and that the said magistrates cannot maintain the corruption of our church , namely , arch-bishops and bishops , without the discontentment of their subjects . me-thinks the man of peace grows peremptory . will not this argument from search and practice , absolve them from obedience to the king , as well as to the church ? has not the regal power been scann'd and sifted , as well as the ecclesiastick ? or have their practises been more favourable to his majesty , than to the clergy ? but ( their minds are fix'd , and not to be reduc'd . ) this is to say , that if the law and they cannot agree , they 'l tug for 't , upon this supposition , thus he concludes . that ( in all reason , the imposing of such matters of controversie , as by so many are held unlawful , and by those that have a zeal for them judged indifferent , not necessary , cannot procure the peace of church and kingdom . ) observation i say on the contrary , that the peace of church and kingdom cannot be preserved , where every private and licentious spirit shall dare to question the authority of either . in fine , admit the scruple truly conscientious . it would be well yet , that such as fault the present government , would frame another , that should be liable to no exceptions , before they alter this. if that cannot be done , let us rest here ; for if we are bound to change till all are pleas'd , never must we expect to be at quiet . some consciences will have no magistrates at all ; others will govern those they have , or quarrel with them . to reconcile these two in any end of settlement , is as impossible , as 't is unsafe to put much power into the hands of people , so dangerously principled ; ( but to destroy a government none agree better , and this we speak upon experience . ) from hence to his th . page , i find little but rapture , in commendation of the presbyterians , with now and then a snap at the late prelates , which is beside my purpose . see now his complement to the king. blessed be god for our gracious soveraign , who makes it his care and study to allay distempers , and compose differences by his just and gracious concessions already published concerning ecclesiastical affairs . observation for fear his majesty's concessions should be taken for a pure act of grace , they are epitheted , just , as well as gracious , to lessen the favour , by intimating the duty ; what return gives the presbyterian party for this indulgence ? are they not troublesome as ever both in their writings and contrivements ? that declaration was no sooner publique , but a petition was exhibited from divers ministers in and about london , for more liberty , with some formalities indeed of gratitude for that . how many bold and scandalous invectives since that time , both from the press and pulpit , against the rites of the church , and the episcopal clergy : nay , and against the sacred majesty of that very person , to whose incomparable clemency they owe their heads and fortunes ? one observation here , to shew , that onely severity can work upon this faction ; * the single imprisonment of crofton hath quieted that party more , than all the multiply'd , and transcendent mercies of his majesty . that worthy gentleman , in his epistle dedicatory to the liturgical considerator , tells us , that [ the common-prayer-book hath been expell'd by a lawful authority , ] ( referring to an ordinance of january . . ) if this be not treason , then scot and peters were no traitors . the considerator further assures us , page . [ that very few christians that know the power of godliness , care for medling with the liturgy . ] i hope his majesty may pass for one of those few . a great assertor of his principles is the authour of the covenanters plea , although in some respects more plausibly couch'd ; in others bolder ; treating his majesty with a most unpardonable insolence , and with a suitable regard all his episcopal friends as they fall in his way . i should exceedingly wonder how he scap'd a lash from the last convention , especially dedicating that reverend piece to the commons then assembled , did i not consider , that those very pamphlets , whereof his majesty complains in his declaration , touching ecclesiastical affairs , were by my self , at their first comming forth , delivered to several members of that session , which notwithstanding , they were still sold in the hall ; all the interest i had being too little to get them suppressed . but now return we to our author , who complains , that the presbyterians are loaded with many calumnies ; as , that they are against the interest of civil magistracy , especially of monarchy ; that they are giddy , factious , schismatical , domineering , and what not ? but no such matter he assures us ; for , they yield unto the supreme magistrate a supreme political power in all spiritual matters ; but they do not yield that he is the fountain of spiritual power , there being a spiritual power belonging to the church , if there were no christian magistrate in the world . they assert onely a spiritual power over the conscience , as intrinsecally belonging to the church ; and acknowledge , that no decree nor canon of the church , can be a binding law to the subjects of any kingdom under temporal penalties , till it be ratified by the legislative power of that kingdom . and they do not claim for the convocation , or any other ecclesiastical convention , an independency on parliaments ; if they did , surely the parliament of england would resent such a claim . neither are they antimonarchical . did the english or scotish presbyters ever go about to dissolve monarchy , and to erect some other kind of government ? in no wise : for in the solemn league and covenant , they bound themselves to endeavour the preservation of the king's person and authority , and declared they had no intent to diminish his majesty's just power and greatness . observation how far their principles comport with the interest of civil magistracy or monarchy , shall have a place by it self : yet i might very well content my self with what arises from his own words , as they lie here before us ; to prove what he denies ; for in the same breath he both starts the question and resolves it . did not the english and scotch presbyters go about to dissolve monarchy ? what is the analysis of monarchy , but a government by a single person ? ( and , as i take it , the injur'd father of our present soveraign was that person , to whom of right the regal dignity belonged . ) did not these presbyters he talks of , place the supreme power in the two houses , and under their commission , seize the king's towns , and forts ; levy arms ; tax the people ; plunder , and kill their fellow-subjects ; impose oathes ; share his majesty's revenues ; persue , and jewishly sell and betray his sacred person ? if to do all this , not onely without , but expresly against the king's commission , be not to go about to dissolve monarchy , i know not what is . or if the gentleman had rather dispute the royal prerogative , than confess his own mistake in this particular , we 'l look a little that way too : but i doubt the prospect will be none of the pleasantest . upon the trial of cook and peters , this was delivered for law. see the narrative , page and . it is the law of this nation , that no one house , nor both houses of parliament , have any coercive power over the king : — that the imprisoning of the king is treason . and a little further , thus , the king of england is one of those princes who hath an imperial crown : what 's that ? it is not to do what he will ; no , but it is , that he shall not be punished in his own person , if he doth that which is in it selfe unlawful . this is a short and clear decision of the case : nor will it serve the good man's turn to argue their integrity , from what they were bound to by their covenant and declarations . it matters not what they profess'd , but what they did. if this be all they have to say ; some heads are now upon the city-gates that said as much . what was the covenant , but a popular sacrament of religious disobedience , a mark of discrimination , who were against the king , and who were for him ? and this the marquis of montross soon found , who being at first unwarily engaged in it , with the kirk-party , quickly perceived his error , and retired ; living and dying the honor of his nation , and of the royal cause . mark this , * his loyalty was charged upon him at his death , for breach of covenant . the presbyterian casuists would fain perswade the nation , to think themselves obliged by that engagement . who vnderstands it first ? ( and certainly we cannot be bound to do we know not what ) next , 't is impossible either to keep , or break it : 't is made up of so many contradictions . but once for all ; there is a nullity in the institution . no man can oblige himself in things wherein he is subject , without leave from his superior . and again ; the oath of one who is under the power of another , without the others consent , is neither lawful nor obligatory . thus the reverend , and learned bishop sanderson . now to my presbyterian again . after the violent change of government , they came slowest , and entred latest into those new engagements imposed by the vsurped powers , and some utterly refused , even to the forfeiture of their preferments , and the hazzard of their livelyhoods , when the nation in general submitted to the yoke ; and many of those who thus object against them , did in temporizing run with the foremost . the truth is , the generality of conscientious presbyterians never ran with the current of those times . some more eminent among them , ministers and others , hazzarded their lives , and others lost their lives , in combining to bring our soveraign that now is to the rightful possession of this his kingdom . and those in scotland adventured no more then all to uphold him ; and when he lost the day , they lost their liberty ; and when he fell , it was said by the adversary , presbytery was fallen . where i must either leave the story foul on the kings side , or prove it so on the other , my choice is pardonable : but otherwise i shall be very tender of engaging the honest presbyterians , with the guilty . that many of them lov'd his majesty , and suffer'd for him , i will not question ; and that they all submitted most unwillingly , to that violent change here mention'd , i do as little doubt . but i must needs say , the action had been nobler , and the loyalty much clearer , had they consulted the kings security , before they lost their own . this does not yet oblige me to the same charity for the scotish party ; who first , during a treaty with his majesty , basely and brutishly murthered montrose , and after that , treated the king himself , liker a prisoner , than a prince . he urges , that [ the presbyterians first divided , and then dissipated the sectarian party , and so made way for his majesties return in peace . ] lambert , and his nine worthies did as much . i do believe him too , [ that the sense of the covenant quickned many men's consciences in their allegiance to the king. ] so did the cock-crowing mind st. peter of the denial of his master . but he went out , and wept bitterly ; so does not every body . alas , alas , the saints have no faults ; what should they weep for ? it may be peradventure said , the presbyterians would enervate monarchy ; but surely ( says our discourser ) i cannot find the rise of this objection , unless from hence , that they were not willing to come under any yoke , but that of the law of the realm , or to pay arbitrary taxes , levied without consent of parliament . observation from hence these two deductions ; first , that the subjects free from that which binds the king , namely , the yoke of law. suppose he breaks that law , by what law can we question him ? at best , 't is but to punish one transgression by another . the second hint is dis-ingenuous : as if arbitrary taxes had been the subject of the difference . all the world knows , before a blow was strook , the king had stript himself to his honour , and his conscience , to gratifie his people . but 't was the government they aim'd at , and that they fought for . here is yet another gentle slip : what are taxes to presbytery ? but this is a devil that will hardly be kept within his circle . just so in their practices do they reduce all civil actions , under the cognizance of their courts of conscience , as he brings here by head and shoulders , arbitrary taxes to matter of religion . i confess ( says he ) there are none that more reverence their liberties , and value the native-happiness of the free-born subjects of england . and verily their true knowledge and sense of the nature of christian religion , makes a due freedom exceeding precious : for this religion is not variable , according to the will of man , but grounded upon an unchangeable and eternal truth , and doth indispensably bind every soul , high and low , to one divine law and rule , perpetual and unalterable . and therefore doth strongly plead the expedience of a due civil liberty on the behalf of its professors ; yet such a liberty as will not enfeeble monarchy , nor the legal power of the kings of england . observation truly i think i have not seen words so well put together , that signifie so little . because religion is not variable , but grounded upon an unchangeable and eternal truth , &c. — therefore the professors of it must have a due civil liberty , &c. is not a due liberty , due to all people ? again , what is civil liberty to matter of salvation ? and yet again . why should the presbyterians challenge that liberty to themselves , which they refuse to others , upon the very same plea : and not rather submit their discipline to the law , then stoop the law to their discipline ? there is a liberty which is a cloak for maliciousness : and i am afraid , theirs and that are much a-kinn . one thing is very notable ; they never state what they would have , their terms are general , and indefinite , hard to be understood , because they are resolv'd not to be satisfi'd . a due freedom , a due civil liberty , the legal power ; — what means all this , but any thing they shall be pleased to make of it ? a king ruling a free people , hath a power much more noble and more free , than he that ruleth over perfect vassals , that have no propriety . the power is more noble , because it hath a more noble subject of government ; it is more honorable to rule men than beasts , and freemen than slaves . likewise the power is more free : for whatsoever prince hath not his power limited by his people's legal freedom , he will be bound up some other way , either by the potency of subordinate princes and great lords within the realm , or by a veterane army , as the turkish emperor by his janizaries , and the roman caesars by the pretorian bands and the legions . vpon which account , to be a powerful monarch over a free people , is the freedome and glory of our soveraign lord , above all the potentates on earth . observation a king ruling a free people , is a kind of presbyterianism , and sounds better in the mouth of a lawyer , than of a divine . the correlate to rule , is subjection : nor will their title to a propriety , yet justifie the common usage of the term. 't is of a dangerous intimation , and seems to give the people more than comes to their share . ( i speak with reverence to the benignity of our english laws , and the indubitable right which every subject hath to the benefits thereof . ) that it is more honorable to rule free-men than slaves , is but a complement for i can make those slaves , free , when i please , whereas the other way of my power 's confin'd ; that is , in equity , a prince is bound to observe the law , as his own act : and if he fails , the people may compel him to it , if they can shew a law for 't . to end this point ; what prince soever shall suffer every bubling brain to controvert the bounds of king and subject ; the royal authority , and the peoples freedom ; that prince , i say , runs a great hazzard of his soveraignty . the very moving of the question , is to prophane the sacredness of majesty ; and by degrees begets irreverend and sawcy habits in the people . but rebellion ( he tells us ) and disobedience , is the loud out-cry of some against this party . and this were a crying sin indeed . but let not sober minds be hurried into prejudice by such exclamations and out-cries . it were to be wished , for common peace and amity , that the late publick discords were eternally forgotten . but seeing some in these times of expected reconciliation , will not cease to implead and condemn the honest minded , and render them odious to the higher powers , a necessity is laid upon us to speak something apologetical , at least to mitigate the business , and remove prejudice . observation sure this loud out-cry of rebellion aad disobedience , comes from within himself ; for truly i have a little watch'd the press , and since his majesty's return , ( nay , a good while before ) upon my conscience i have not met with one syllable of bitterness against that party , but defensive : yet i dare undertake to produce forty presbyterian pamplets , and discourses , of fresh date , exceeding foul against the king , and his adherents . it really makes me blush and tremble , to consider how great a mercy they abuse , how sad a vengeance they provoke . had but these people the least spark of natural affection and remorse , the venerable ruines of a glorious chuch and state would work upon them ; or now and then a thought how matters stand betwixt god and their souls : but their great care of others make them neglect themselves , and become true anathemaes for a pretended publick good . however they do well to cry whore first ; and call that a necessitated apology , which seems to me a palpable and causeless slander . we have heard much and often of the presbyterians loyalty and religion ; we 'l look a little now into their law , which very fairly gives us to understand , that the vnbishopping of timothy and titus , will not do their trick . they are at work already upon the two main props of royalty ; the king 's negative voice , and the power of the sword. a blessed age the while , when the pulpit shall pretend to dispose of the crown ; kerve out the government ; and every scribling priest vent his seditious and crude politiques to the people . but now it works . the presbyterian party in england never engaged under a less authority than that of both houses of parliament . i have read , that the parliament of england hath several capacities , and among the rest , these two ; first , that it represents the people as subjects , and so it can do nothing but manifest their grievances , and petition for relief . secondly , that by the constitution it hath part in the soveraignty , and so it hath part in the legislative power , and in the final judgment . now when as a part of the legislative power resides in the two houses , as also a power to redress grievances , and to call into question all ministers of state and justice , and all subjects of whatsoever degree in case of delinquency , it might be thought , that a part of the supreme power doth reside in them , though they have not the honorary title . observation me-thinks we should do well to leave calling the two houses , the parliament of england , having already paid so dear for that mistake . concerning the power of the parliament of england . 't is beyond doubt , onely inferiour to the fountain of all power , even god himself . but then an agreement is imply'd ; neither king , lords , nor commons , nor any two of them , can pretend to a parliamentary authority , without the third . this is not to suppose co-ordination neither . the two houses are still subjects : their office being onely consultive , or preparatory ▪ the character of power rests in the final sanction , and that 's the king's : so that effectually , the passing of a bill , is but the granting of a request . so much for parliaments , in propriety of speaking . now to the power of the two houses , by my antagonist mis-call'd , the parliament of england , upon which bottom stands the presbyterian fabrick . he tell us , they act in two capacities . as subjects , or petitioners , first : and then , as sharers of the soveraignty : as if he said , they are sent to ask what they list , and take what they please . the petitioning capacity is not for the presbyterians purpose ; wherefore he waves that , and sticks to the other . what their power is , will best appear from the king 's writ of summons , which both commands and limits them , pro quibusdam arduis , & urgentibus negotiis , &c. — ordinavimus , &c. — he states it otherwise , and places a part of the legislative power in the two houses , which is not doctor-like . for the legislative power is totally the king 's . they do but make the bill , he makes the law ; 't is the stamp , not the matter , makes it current . nor do i comprehend what he can mean by part of the legislative power : to my thinking , he might as well have said , part of an indivisible point . this will come to a pretty fraction , two thirds of a parliament , shall make two thirds of a law. is it not enough that the king can do nothing without the two houses , unless they may do every thing without the king ? grant this , and of all people living we are the greatest slaves , as of all constitutions ours is the most ridiculous . touching the power of the two houses , to redress grievances , and question all ministers of state and justice , ] the power they have is either from prescription or commission . to the former , i think , few will pretend ; and to the latter , none . never was the house of commons , at any hand reputed a court of justice . they cannot give an oath , impose a fine : not indeed exercise any empire but over their own members . 't is true , the lords house hath in some cases a right of judicature ; but claiming by prescription , they are likewise limited by custom . further , both houses are no court of judicature , and ( with due reverence to his majesty ) the king himself in parliament , joyn'd with the three estates , claim not a right of judication , but very rarely , and with great tenderness . it is the proper business of a parliament to make laws , alter , or repeal them , not to interpret them , unless in matters of very great importance . that 's left to the judges ; and to determine of their validity . for acts of parliament , either repugnant in themselves , or of impossible supposition , or against common right , are deem'd not binding . the common , and most specious shift of all the rest , is , that the government of this nation is in king , lords , and commons . this must be swallowed with great wariness , or 't will choak half the nation . by the king , architectonicè ; and by the other two , organicè , ( as walker distinguishes it ) the king , as the architect ; and the two houses , as his instruments . if there were neither practice , law , nor interest in the case , me-thinks the very odds of honor in the deputation , should be enough to carry it . the king is god's representative , they are but the peoples . say i should now admit them all they challenge , ( as delegated by the people ) so tickle is the point yet , that if any one single person of the number , should be illegally debarr'd the freedom of his vote ; that nicety avoids , and nulls the whole proceeding . i can hardly think any thing clearer , than the error of placing part of the supreme power in the two houses . it implies a contradiction : a part of a thing ( with leave ) impartible . ( but drowning men will catch at straws ) however , i perceive , that his majesty's best friends , and the church's ( as they style themselves ) are resolved to serve both king and bishops alike . that is ; just as the bishop is to rule in consociation with his presbyters , so shall his majesty with his fellow-princes , the presbyterian members . it cannot but exceedingly dispose the king , to grant these people all due liberty , that will give him so much . crowns are but troublesome ; and government sits heavy upon the shoulders of a single person ; they 'l ease him of that care and weight : and for the honor of their prince , and their country's good , divide the glorious load among themselves . this being past , ( which heaven avert ) we may ( says the late king ) be waited on bare-headed , we may have our hand kiss'd , the style of majesty continued to us , and the king's authority , declared by both houses of parliament , may be still the style of your commands ; we may have swords and maces carried before us , and please our self with sight of a crown and scepter . ] — but soft , the man relents , and tells us , ( though the law says , the king can do no wrong ) [ that this part of the supreme power , is indeed capable of doing wrong , yet how it might be guilty of rebellion , is more difficult to conceive . ] observation put case the two houses should take up arms against the king , because he will not banish the one half of his friends , and hang up the rest : would not that be rebellion ? i could start twenty suppo●itions more ; but i 'll stop here , and the rather , because our author professes , that [ in this high and tender point , it belongs not to him to determine . ] yet he goes on , and certainly believes , that the world is divided into fools and presbyterians : he would not otherwise have thrust upon us so gross a juggle , as that which i am now about to examine . touching the much debated point of resisting the higher powers , without passing any judgment in the great case of england , i shall onely make rehearsal of the words of grotius , a man of renown , and known to be neither anti-monarchical , nor anti-prelatical , which are found in his book , de jure belli & pacis , by himself dedicated to the french king. ( si rex partem habeat summi imperii , partem alteram populus aut senatus , regi in partem non suam involanti , vis justa opponi poterit , quia eatenus imperium non habet . quod locum habere censeo , etiamfi dictum sit , belli potestatem penes regem fore . id enim de bello externo intelligendum est , cum alioqui quisquis imperii summi partem habeat , non possit non jus habere eam partem tuendi . ) lib. . c. . s. . observation here we find grotius cited , to justifie , that the lords and commons may make war against the king , to defend their title to the supreme power . ( pythagoras his opinion concerning wild-foul , had been as much to the purpose ) for the english reader 's sake i 'l turn it ; and in this point desire a more than ordinary attention . where the supremacy is in the king , in some cases ; in others , in the people , or senate . that king invading the others right , may be lawfully resisted ; for his power reaches not so far . and this i think will stand good , although i have already placed the right of making war , in the king ; for that must be understood of a forreign war : since whosoever hath a part of the supreme power , hath consequently a right of maintaining such part as he hath . ] there is one line yet remaining , which our author hath very prudently kept for a reserve , till the presbyterians shall have gotten the better of the king. quod ubi fit , potest rex etiam suam imperii partem belli jure amittere ; that is , where thus it happens , the king's encroachment upon the peoples right , may fairly amount to a forfeiture of his own . is it not pity that people of these milde , and complying principles , should be charg'd with disobedience ? if this be the case of england , the question is no longer , the presbyterians liberty , but the king's title to his crown . that chapter of grotius , whence he takes his quotation , treats de bello subitorum , in superiores ; where , and where not , subjects may take up arms against their superiors . this learned man , among other cases , tells us , in this they may , and the reason is evident ; : for where the soveraignty is thus dispos'd ; half to the king , half to the people , that prince is but a subject to some purposes , a king to others . so that in any point of soveraignty , formally vested in the people ; he is not their superior , but they his . how finely he hath match'd the case of england , where kings have no restraint , but what they put upon themselves , for the laws are their proper acts ! but mark the process of his reasonings : and how ( in his own phrase ) he feels his way step by step . the presbyterians were ever in the right ; he says . why , if he would be quiet , who says the contrary ? but then the king was in the wrong . to bring the case up to grotius his determination : we must admit first , that by the constitution of england , the soveraignty is shared betwixt the king and the two houses : and next , that the late king did actually invade the popular prerogative : from whence arises the lawfulness of resistance ; and after that , potest rex etiam suam imperii partem belli jure amittere . they have at last the same right to the crown , they had at first to the quarrel . he that peruses the first eight sections of the fore-mentioned chapter , will find grotius no favourer of his opinions that quotes him . be the prince what he will , he tells us , summum imperium tenentibus resisti jure non posse . bodin yet more expresly , that england and scotland are absolute monarchies : that the supreme power is onely in the king ; ( iura majestatis , ac imper●i summam , in unius prinoipis arbitria versari . further , in senatu nullum est imperium ; nor onely so , but whoever urges the contrary , meditates a commotion , isti qui imperium senatui tribuunt , reipublicae interitum , ac status eversionem moliuntur . as to the point of loyalty now in question , the subversion of the fundamental government of this kingdom could not be effected , till those members of parliament that were presbyterian , were many of them imprisoned , others forcibly secluded by the violence of the army , and the rest thereupon withdrew from the house of commons . observation then it seems till that violence by the army , upon the presbyterians , there was none acted by the presbyterians upon the king. to seize his towns and magazines ; hunt , and assault his royal person ; part his revenues ; hang up his friends : all this is justifi'd , in case his majesty refuses to be rul'd by his two houses . alas , the fundamental government was safe , ( i warrant ye ) so long as the rights of soveraignty were exercis'd , first by the assembly in scotland , and then by a pack'd party , in a close committee : and the presbyterians never the less honest men for selling the king first ; then voting him a prisoner ; and after that , for pinching him even upon the very point of presbytery . surely they are much to blame that charge these innocents with disloyalty . if the presbyterian members had not been forced , ( they say ) all had been well . truly it may be so ; yet if i mistake not , there was a time when the episcopal members were forced too ; and had that violence been spared , it had never come to this. but i suppose , the city-tumults against bishops : the outcries of the rabble at white-hall : the multitudes that baul'd for reformation : posting up such and such for straffordians , as honestly opposed the torrent of the people . this in the vvell-affected , passes for christian liberty . but our author follows his opinion with a proof . for they ( says he , meaning the presbyterians ) had voted the king's concessions a ground sufficient for the houses to proceed to settle the nation , and were willing to cast , whatever they contended for , upon a legal security . observation waving their former vote of non-addresses , and that foul declaration of their reasons for it : we will in charity believe , they were over-aw'd , and that it was extorted by the army . but what excuse for the matter of the propositions ? that they were actuated by a presbyterian spirit , appears in this , that they demanded a settlement of a presbyterian government . it remains now onely from hence , to gather the fair equivalence , of this gentleman's doctrine , and to discover what 't is the presbyterian faction calls a legal security . they hold , that if the king of england will not comply with the two houses , the people may chase , sequester , and imprison him : and when they have him in distress , they may without disloyalty press him to these , or the like conditions for his liberty . . by a publick act to justifie that violence , and condemn himself . ly . to renounce and abolish episcopacy , although bound by oath and judgment to defend it . ly . to transfer the right of levying men and monies , to the two houses ; by them to be raised and disposed of at pleasure , without rendring any accompt to his majesty . ly . to deliver up the lives , liberties , and fortunes of all that served him , to the mercy of that party . ly . to grant , that all offices of trust may be disposed of by the appointment of both houses . this is a short , and modest accompt of presbyterian loyalty , the due liberty they contend for : which being setled upon a legal security , with such further concessions , as their modesty shall vouchsafe to require , puts an end to the dispute . his late majesty observes ( upon uxbridge - treaty ) that it was a grand maxim with them , always to ask something , which in reason and honor must be denyed , that they might have some colour to refuse all that was in other things granted . ] and so we find it . but what 's the reason of this peevishness ? is there any thing in the nature of prelacy that frames the mind to obedience and loyalty ? or is there any thing in presbytery , that inclines to rebellion and disobedience ? observation truly i think there is . prelacy holds a better proportion in the scale of order , as a more regular subordination of duties and relations . nature and providence do not move by leaps , but by insensible and soft degrees , which give stability and beauty to the universe . is not the world compos'd of disagreements , hot and cold , heavy and light ? — and yet we see those oppositions are by the means of middle , and conciliating mixtures wrought into a compliance ? 't is the same case in subject and superior : higher and lower , betwixt top and bottom , are but as several links of one providential chain , where every individual , by vertue of this mutual dependency , contributes to the peace and benefit of the whole . some are below me ; and this sweetens the thought that i am below others : by which libration are prevented those distempers which arise either from the affectation of more power , or the shame of having none at all . as these degrees of mean and noble , are beyond doubt of absolute necessity to political concord ; so possibly the closer the remove , the better yet , as to the point of social expedience ; provided , that the distances be such as to avoid confusion , and preserve distinct offices , and powers from enterfering . nor is this gradual method onely suited to humane interest , as being most accommodate to publick quiet , and to defend the sacredness of majesty from popular distempers : but 't is the very rule which god himself imposes upon the whole creation : making of the same lump , one vessel to honor , and another to dishonor . subjecting by the law of his own will , this to that : that to what 's next above it : both to a further power , all to himself . and here we rest : as at the fountain of authority . from god , kings reign ; they appoint their substitutes , and so on to inferior delegations ; all powers derive from a divine original . this orderly gradation , which we find in prelacy , must needs beget a reverence to authority ; the hierarchy it self depending upon a principle of obedience ; whereas our utopian presbytery advances it self upon a level of confusion . it is a kind of negative faction , united to dissolve a laudable and setled frame of government , that they may afterward set up they know not what . we may have learn'd thus much from late and sad experience . let him that would know more of it , read the survey of pretended holy discipline . i think it would be hard to shew one eminent presbyterian , that stickles not for an aristocracy in the state , as well as in the church : and he that said , no bishop , no king , gave a shrewd judgment ; not as implying a princes absolute dependance upon bishops , but in effect the king's authority is wounded through the church ; the reformation of what is amiss , belonging to the ruler , not to the people . i do not yet condemn all presbyters , nor justifie all prelates . we are told , that in antient times , and for a series of many ages , the kings of england have had tedious conflicts with prelates , in their dominions . ] 't is right , and the same cause is now espoused by our more than ordinary papal presbyterians ; to wit , ecclesiastical jurisdiction over the civil power . but we are further question'd . if presbytery and rebellion be connatural , how comes it to pass , that those states or kingdoms where it hath been established or tollerated , have for any time been free from broils and commotions . observation it is as true , that those places have been quietest , where presbytery hath gain'd footing , as 't is , that presbyterians have never disclaimed or abandoned their lawful prince : that they have never ceased to solicite , and supplicate his regards and favours , even when their power hath been at the highest , and his sunk lowest . this is something which in good manners wants a name . how far the presbyterians have abandon'd their prince , i shall not press , but rather refer the reader to examine how far , and in what manner they have solicited him . ( cujus contrarium . ) his late majesty , after forty messages for peace , and a personal treaty , finding himself most barbarously laid aside ; in a declaration from carisbrook castle , dated janu. . . expostulates the matter in these termes . now would i know , what it is that is desired : is it peace ? i have shewed the way ( being both willing and desirous to perform my part in it ) which is , a just compliance with all chief interests . is it plenty and happiness ? they are the inseparable effects of peace . is it security ? i , who wish that all men would forgive and forget like me , have offered the militia for my time . is it liberty of conscience ? he who wants it , is most ready to give it . is it the right administration of justice ? officers of trust are committed to the choice of my two houses of parliament . is it frequent parliaments ? i have legally , fully concurr'd therewith . is it the arriers of the army ? upon settlement , they will certainly be paid , with much ease ; but before , there will be found much difficulty , if not impossibility in it . thus all the world cannot but see my real , and unwearied endeavours for peace , the which ( by the grace of god ) i shall neither repent me of , nor ever be slackned in : notwithstanding my past , present , or future sufferings . but , if i may not be heard , let every one judge , who it is that obstructs , the good i would do , or might do . where the right lies , a presbyterian may better determine , than a royallist question . — magno se judice quisque tuetur . here 's the testimony of a pedant , in ballance against the authority of a prince . he tells us by and by , that prophaneness , intemperance , revellings , out-rages , and filthy lewdness were not at any time in the memory of the present age , held under more . restraint , than in the late distracted times , by means of a practical ministery . observation these generals spell nothing , and to name particulars were not so candid ; i could else make up scot and peters , at least a score , even out of the select tribe of the reformers , ( and these i think are not as yet canoniz'd for saints . ) 't is no prophaneness ( is it ? ) to play the hocus pocus in a pulpit , with rings and bodkins ; to talk treason by inspiration ; and entitle the holy ghost to murther and rebellion . to appoint mock-fasts , and thank god for victories he never gave them . to swear for , and against the king , in the same breath . to convert churches into stables , and for fear of superstition to commit sacrilege . nor is it out-rage sure , or intemperance to seize the patrimony of the church , the king's revenues ; pillage and kill their fellow-subjects . to set up ordinances against setled laws , and subject the ten commandements to the superior vote of a committee . to justifie tumults against authority , and suffer the most damnable heresies to scape without reproof . but what if there were disorders ; by whom were they caused ? it is most unreasonable to object , that the late wild postures , extravagancies , and incongruities in government , were the works of presbytery , or presbyterians . the nation had never proof of presbytery , for it was never setled , but rather decry'd , and expos'd to prejudice by those that were in sway , and that in the more early times of the late wars . observation i must confess indeed , that presbytery was never setled , nor ever likely to be , so much did the whole nation stomach it ; but yet how this agrees with his former reasoning , pag. . i do not understand . there he pretends , that by * long practise mens minds are fix'd in this opinion : and that the party is numerous . here he contents himself to acknowledge , that the presbyterians lost their power early , and that they never recovered it since . this will not serve his turn , to acquit the faction ( so denominated ) of our late miseries . our soveraign ( of blessed memory ) brings the contest down , to his surprisal at holmby , and the distractions in the two houses , the army , and the city , ensuing upon it . these ( says that excellent prince ) are but the struglings of those twins , which lately one womb enclosed , the younger striving to prevail against the elder . * what the presbyterians have hunted after , the independents now seek to catch for themselves . ] in fine ; one finish'd what the other began ; for the king died at last , but of those wounds which he at first received in his authority . his majesty , upon his leaving oxford , and going to the scots , clears this yet further : where he calls it , adventuring upon their loyalty , who first began his troubles . the truth of this matter ( says he ) is cleared by a passage of our late soveraign , in a let-to his majesty that now is . [ all the lesser factions were at first officious servants to presbytery their great master , till time and military success discovering to each other their particular advantages , invited them to part stakes , and leaving the joynt stock of uniform religion , pretended each to drive for their party the trade of profits and preferments , to the breaking and undoing not onely of the church and state , but of presbytery it self . — ( it follows ) which seem'd and hop'd at first to have engross'd all . observation the last line is as true as any of the rest ; but all truths are not to be spoken . indeed this slip is somewhat with the grossest . not to trouble my self with their formal fopperies , of deacons , elders , and their parish-meetings ; those are but popular amusements : we 'll pass to what 's more pertinent , and see how he acquits his friends of joyning with the independents . the truth is , sectarianism grew up in a mystery of iniquity and state-policy , and it was not well discerned , till it became almost triumphant by military successes . observation 't is a strange thing the presbyterians should not see what they themselves contrived ; what all others took notice of ; and what the late king offered to prove , [ in his declaration of august the th . ] the insolence of sectaries being not onely wink'd at , but publickly avow'd ; and the law thwarted to protect them . see what one says ( no stranger to their practises ) to prove , and evidence the combination . the leading-men , or grandees , first divided themselves into two factions or juncto's , presbyterians and independents : seeming to look onely at the church , but they involv'd the interests of the common-wealth . — these having seemingly divided themselves , and having really divided the houses , and captivated their respective parties judgments . — teaching them by an implicite faith , jurare in verba magistri , to pin their opinions upon their sleeves : they begin to advance their projects of monopolizing the profits , preferments , and power of the kingdom in themselves . to which purpose , though the leaders of each party seem to maintain a hot opposition , yet when any profit or preferment is to be reach'd at , it is observ'd , that a powerful independent especially , moves for a leading presbyterian , or a leading presbyterian for an independent : and seldom doth one oppose or speak against another , in such cases , unless somewhat of particular spleene or competition come between : which causeth them to break the common-rule . by this means , the grandees of each faction , seldom miss their mark , since an independent moving for a presbyterian , his reputation carries the business clear with the independent party : and the presbyterians will not oppose a leading man of their own side . i find we are not like to agree , for these people cannot see their own faults , nor we their virtues . i would take a good journey to meet any man stiff in that way , that would but confess he was ever in any error . of all the prejudices and scandals taken against this way , there is none greater than this , that it is represented as tyrannical and domineering , and that those who live under it , must ( like issachar ) crouch under the burdens . we do indeed account the presbyterian discipline very tyrannical , and by and by we 'l give our reasons for it . not because this discipline censures scandalous disorders ] ( as he insinuates ) but for that it subjects all civil matters to a consistorian cognisance , and rapt by an impulse of passion , calls many things scandalous , which measured by the rule of piety and reason , are found praise-worthy , and of laudable example . the usage of the common-prayer book is to them , scandalous , though setled by the law : but to eject a minister for reading it , though both without law , and against it , that , they esteem no scandal ; we , the contrary . i have now brought the gentleman to his first stage , where i might very fairly leave him , for having already done my business ; what i do more , is but for company . so far as i can judge , i have not scap'd one syllable material to his purpose : nor have i either broken his periods , or unlink'd his reasonings , to puzzle , or avoid his meaning . how fairly i have dealt with what i have expos'd : whether in matter of fact , deduction , or good manners , ( the subject of the difference duely weighed ) that i submit to the reader , and where the reason lies betwixt us . i have indeed omitted a great part of the debate , as not at all related to my design , nor ( to speak freely ) much to the point in question . his frequent and rhetorical raptures , extolling to the heavens , the wisdom and sanctity of the presbyterians ; ( but above all , the legions of the saints ) what does this florid vanity ●ignifie more than the putting of his own name to a fair picture , when yet , for ought he proves , and for ought we discern , there 's not one line betwixt them of agreement . the contrary course he takes with the prelatick party . they ( forsooth ) are not so and so : and from his generals , there he is pleased to enter into prohibited particulars , taxing in special manner the excesses of some of our late prelates : but without any instances of good in the other party , which does but spitefully and weakly imply , that bishops have more faults , than presbyterians have virtues . it will not be now expected , that we that differ in the premises , should agree in the conclusion . but for that we 'll take our fortunes . vpen the whole matter aforegoing , we firmly build this position : that the presbyterian party ought not in justice or reason of state , to be rejected and depressed , but ought to be protected and encouraged . ( this is but one doctor 's opinion ; we think otherwise . ) nevertheless ( says he ) there being a seeming complication in this business , and an other ample party appearing in competition , a difficulty remains , and the matter falls into a further deliberation . and thereupon we are fallen upon the second main enquiry . ii. quest. whether the presbyterian party may be protected and encouraged , and the episcopal not deserted nor disobliged . observation 't is a particular grace , that the bishops party may yet be admitted into the competition , and that the man of the short robe will vouchsafe to enquire into the consistence of episcopacy and presbytery : yet it was boldly ventur'd to determine what ought to be done before he had examin'd , whether the thing was fesible or no. i shall not spend my time to controvert idea's , and wrangle about governments in the air : we are for plain and practicable contrivements , such as authority , good order , and long experience have recommended to us . i suppose the agreeing of both parties in such middle terms as he proposes , a thing not utterly impossible . many things may be fair enough in notion , yet of exceeding hazzard to be put in practice ; especially 't is dangerous to try tricks with politick constitutions . great alterations are scarce safe , even where they are lawful , and wrought with good intention : much less are those so , which are promoted by a disorderly , and popular earnestness , and with seditious meaning . for this i dare lay down as a position : never did any private party band against a publick settlement , with an intent to mend it . but what have we to do with the imaginary coalition of the two church-parties ; when the kirk-discipline affronts the civil sanction , and actually invades the kings authority ? let them first bring their principles to their duties , treating like subjects , and submitting as christians . can any man believe those people friends to the church , that are enemies to the state ▪ or that the god of order can be pleased with the promoters of confusion ? were there no other reason to deny the thing they ask , than their bare manner of asking ; it ought not to be granted . what signifies their talk of number , power , resolution , but a false muster of the faction , to make a party with the rabble ? when yet , god knows , they 're inconsiderable : let every man but over-look his neighbour , and count , he 'l find the disproportion . undoubtedly the most insufferable of all their arguments is that of danger ; there 's but one step between that word and violence . first , it implies a seditious complication . they move for such as they believe will tumult : if not , where lies the hazzard ? besides , those subjects that dare tell their prince , 't is dangerous to deny their askings , do by that insolence render his concessions much more hazzardous . persons of that audacious temper , will hardly make a sober use of an extorted bounty . so far as presbyterian , and episcopal , purely refer to the church , i shall not much concern my self in our resolvers second main enquiry : ( equal to all the world is the incomparable hooker , upon that subject ) but where these terms are in a greater latitude , applyed to civil matters , i shall be bold to pass some further observations . the dissenting side oppose not all liturgy , but desire that the present onm may be changd , or reformed . observation that 's but a modest motion . but now suppose his majesty , the law , and forty for one of the nation , should desire the continuance of it as it is : what equity have the dissenters to the change ; or what would be the benefit if granted ? not the tenth part even of the presbyterians , would be contented with it . some of them are against all set-forms of common-prayer whatever ; others ( more moderate forsooth ) do not oppose a prescript form , so it be not enjoyn'd . a third sort , will vouchsafe to permit the english liturgy , provided they may have the purgeing of it themselves . and when all 's done , the sectaries may claim as much right to abolish that , as they to alter this. and now for ceremonies . they oppose not any circumstance of decency and order , but desire , that mystical ceremonies of humane institution , may be abolished or not enjoyned . first , the dissenters are not the judges of decency and order ; and for mystical ceremonies of humane institution ; ( as scaliger says of the sepia ) caliginem effundit , & evadit ; he troubles the water , and escapes in the dark . multiformity in religion ( says our reconciler , pleading for accommodation ) publickly profess'd , doth not well comport with the spirit of this nation , which is free , eager , jealous , apt to animosities and jealousies , besides that it hath ever had a strong propension to vniformity . observation had this fallen from a common pen , i could have better born the disproportion of his character of the english temper , — free , eager , jealous , and yet propense to vniforformity . this seems to me a mixture incompossible . but the good man means well , and writes so , when he lists . his drift is , to perswade us , that to comply with the presbytery , is to comport with the spirit of this nation : which being free and eager , seems to cry , beware . how blessedly would these free-spirited worthies order their subjects , if they were once in power , that thus presume from their own level , to menace and control authority . if toleration might compose the difference , there were some hope ; but that , alas , is more than they can afford the government , and much less will they accept it for themselves . the temper of this kingdom ( says he ) does not well accord with extremes on either hand ; ] and to see the fortune of it , the presbyterians are just in the middle . toleration being not the daughter of amity , but of enmity , ( at least ) in some degree supposeth the party tolerated to be a burden , especially if conceived dangerous to the way established , and commonly holds no longer than meer necessity compels ; and consequently neither party take themselves to be safe , the one always fearing to lose its authority , and the other its liberty . observation behold a learned expostulation , and a dutiful . [ where the party toelrated appears dangerous to the way established : the one fears to lose its authority , and the other its liberty . ] there 's no great depth in the discovery , that from an opinion of mutual danger , arises mutual jealousie . but what 's this case to the subject of our debate ? by toleration is not meant an imprudential yielding to an untractable , and churlish faction : but a discreet and pious application of tenderness toward such as by their fair comportment in the main of order , and good manners , appear to merit it . true it is , god himself is the onely searcher of hearts , who sees our thoughts , even in the bed of their conception . yet where we find an inconformity of practise to profession : people that strein at a gnat , and swallow a camel , we may without offence to charity , rank those incongruous christians amongst hypocrites : and with great justice hold them to the law , that strive to bring the law down to their humors . by the same rule ought we to judge in favour of their scruples , whose lives are squar'd by a conform severity and strictness . it is most true , that such proposals may suffice for peace , which will not satisfie humor and faction , and carnal interest . ] why do we not apply our selves then to the onely umpire of the controversie , the setled law , which without either passion or design , lays down our duty , and our interest ? these wranglings about trifles do but enflame the difference , and start new animosities , instead of quieting the old. the great pretence of scandal ( forsooth ) is this. the presbyterians stick at ceremonies properly sacred , and significant by humane institution , which they conceive to be more than meer circumstances , even parts of worship ; and whatsoever instituted worship is not ordained of god , they hold unlawful . this passage lies a little out of my rode , but however , i 'le make it my way . it is much easier to call our ceremonies sacred , and parts of worship , than to prove them such ; or that we understand them so . is the manner of doing any thing , part of the thing done ? and for significant by humane institution ] the exception is as frivolous . because that in some cases even of external discipline , the church is limited , does it therefore follow that it is free in none ? or ty'd up onely to such rites and ceremonies , as hold no signal proportion with the reason of their institution ? this argument cuts their own throats , since by the significancy of the sitting posture at the communion , they ma●ntain the use of it ; for ( say their admonitioners ) it betokens rest , and full accomplishment of legal ceremonies in christ. they that scruple our mystical significant ceremonies , conceive that they are properly and meerly sacred , as having the honor of god for their direct and immediate end . these reasons are but snares for woodcocks . that the ultimate end of all our actions is , or at least ought to be ) the honor of god , admits no question ; but 't is not therefore the immediate end of every thing we do , nor in particular of ceremonies . the outward forms and rites of publick worship , direct partly to uniformity and order ; and partly to excite due reverence and affection in the discharge of holy duties , by sensible actions , and remarkable circumstances . but he persues his error ; and instances , that the surplice is not for gravity , nor meerly for decent distinction , but a religious mystical habit , the character or badge of a sacred office , or service conformable to the linnen ephod under the law. the grand exception against the surplice is matter of scandal , and that amounts to nothing , where people will be peevish , and carp at every thing . allow it what original he pleases : if it be neither unlawful in it self : nor wickedly applyed ; and by authority thought fit to be imposed ; why should it not be used ? what says the incomparable hooker , in this point ? [ to solemn actions of royalty , and state , their suitable ornaments are a beauty ; are they onely in religion a steyn ? ] and in another place . the names of our months , and of our days , we are not ignorant from whence they came , and with what dishonor unto god they are said to have been devised at the first . what could be spoken against any thing more effectual to stir hatred , then that which sometimes the antient fathers in this case spake ? yet those very names are at this day in use throughout christendom , without hurt or scandal to any . clear and manifest it is , that things devised by hereticks , yea , devised of a very herétical purpose , even against religion , and at their first devising worthy to have been withstood , may in time grow meet to be kept ; as that custome , the inventers whereof were the * eunomian hereticks . so that customs once established , and confirmed by use , being presently without harm , are not in regard of their corrupt original , to be held scandalous . but concerning those ceremonies , which they reckon for most popish , they are not able to avouch , that any of them was otherwise instituted , than unto good ; yea , so used at the first . ] the signing with the sign of the cross ( they conceive ) is more evidently sacred than the former . as baptism consecrates the child , so doth the cross. it is used as a sealing sign of our obligation to christ , as the words used in the application thereof do manifest , and the book of canons doth declare expresly , which saith , [ that it is an honorable badge , whereby the infant is dedicated to the service of him that died on the cross , as by the words used in the book of common-prayer it may appear . ] and therefore it is in that respect sacramental . observation 't is a well nurtur'd child that gives his mother the lye : and it is little better , to charge this sense upon the church of england , when by the very letter of the canon , an express care is taken to prevent all possibility of exception , by a clear explication of the churches judgment in that particular . the juggle is so gross , i need but cite the canon to confute it . first , the church of england , since the abolishing of popery , hath ever held and taught , and so doth hold and teach still , that the sign of the cross used in baptism , is no part of the substance of that sacrament ; for when the minister dipping the infant in water , or laying water upon the face of it ( as the manner also is ) hath pronounced these words , i baptize thee in the name of the father , and of the son , and of the holy ghost , the infant is fully and perfectly baptized . so as the sign of the cross being afterwards used , doth neither add any thing to the vertue or perfection of baptism ; nor being omitted doth detract any thing from the effect and substance of it . secondly , it is apparent in the communion book , that the infant baptized is by vertue of baptism , before it be signed with the sign of the cross , received into the congregation of christs flock , as a perfect member thereof , and not by any power ascribed unto the sign of the cross ; so that for the very remembrance of the cross , which is very precious to all them that rightly believe in jesus christ , and in the other respect mentioned : the church of england hath retained still the sign in baptism , following therein the primitive and apostolical churches , and accounting it a lawful outward ceremony , and honorable badge , whereby the infant is dedicated to the service of him that died upon the cross , as by the words used in the book of common-prayer it may appear . ] if this will not suffice to prove , that nothing sacramental is intended by it , let it be noted , that in private baptism the cross is totally omitted . his next exception is at holy-days : but i shall pass my bounds too far . i 'll borrow one maxim of the judicious hooker , ( upon th●t subject ) which shall serve for all . those things which the law of god leaveth arbitrary , and at liberty , are all subject unto positive laws of men : which laws , for the common benefit , abridge particular mens libertie in such things , as far as the rules of equity will suffer . after the quality of our ceremonies , the holy man will have one fling at the number of them . if the english ceremonies be warrantably used , what hinders the use of divers other ceremonies used in the roman church ? is it said , their multitude will become burthensome and inconvenient ? but who can determine the convenient number ? and however , an exchange of one ceremony for another were not unlawful . for what reason may not some other romish rites in baptism be used as well as the cross , seeing they are nothing less significant or inoffensive ; nay , peradventure much more inoffensive , because the papists by giving divine worship to the cross , have abused it to gross idolatry . observation beggars must be no choosers : must we use all , or none ? the english church hath made election of the english ceremonies ; what , and how many : being the proper judge both in the point of number and convenience . 't is not for us to question the authority , but to obey it . what if the cross hath been abused ? so hath the knee been bent ; the hands and eyes addressed to an idol . are we , because of this mis-application , prohibited to worship the true god , in the same manner , and posture ? now to the liturgy again . the presbyterians are not satisfied in the present liturgy , but desire it may be laid aside , or much reformed . and what solid reason withstands the equity of this desire ? this solid reason does withstand it . they beg like sturdy cripples , for christ's sake , with a cudgel . and 't is not safe for authority to give ground to a faction . whosoever observes impartially , shall find , that political prudence was joyn'd with christian piety , in composing the english service-book . ] and the same prudence is now joyn'd with the same piety , both in the right , and interest of preserving it . his next grief is a heavy one . canonical subscription lately impos'd , is a yoke of bondage , ( now mark him ) to be considered by all those that have a true regard to such liberty in religion , as equity and necessity pleads for . observation either this passage is seditious , and to enflame the people against authority , or i am no englishman . the canon ( says he ) requires a subscribing to the thirty nine articles ; to the common-prayer-book ; to the book of ordering bishops , priests , and deacons ; that all these contain in them nothing contrary to the word of god. this is unreasonable , unprofitable , and unnecessary . nay , let us take in the third article too , — to wit , [ that the nine and thirty articles are agreeable to the word of god. ] and now the form of subscription , viz. [ i do willingly , and ex animo , subscribe to these three articles above mentioned , and to all things that are contained in them . this is the yoke of bondage , which our reverend libertine complains of . first , to the unreasonableness of this subscription . touching the king's supremacy , asserted in the first article , he is silent ; and i suppose he would be thought consenting . as to the rest , what reason is there that any man should be admitted into the ministery , without subscribing to the constitution of that church , into which he seeks admitance ? if he cannot subscribe in conscience , he cannot be admitted in prudence : and if he refuses in point of stomach , that man is not of a gospel-temper . in fine , he that holds a fair opinion of the doctrine , and discipline of the church of england , may very reasonably set his hand to his opinion : and he that does not , may as reasonably be rejected because of such disagreement . so much for unreasonable ; neither is it unprofitable : for such as have any spark , either of honor , or shame , will in regard to such a testimony , be tender of giving themselves the lye , whatever they would do otherwise . his third cavil is , that it is unnecessary ; ( so are his exceptions . ) let any man consider ; when all these bars and limits are too little to restrain turbulent and sacrilegious spirits from dangerous and irreverent attempts : what seas of schism and heresie would break in upon us , were but these banks demolish'd . but he hath found out an expedient , how [ unity in doctrine , and uniformity in practise , may be as well attain'd , and far more kindly , without this enforced subscription : ( that is ) if no minister be suffered to preach , or write , any thing contrary to the establish'd doctrine , worship , or discipline , nor ordinarily for the main to neglect the establish'd rule . ] observation this last passage appears to me most spitefully pleasant . not ordinarily for the main , that is ; always sometimes he would neglect the establish'd rule . if the laws already in force against revolters , had been duly executed , 't is likely the interest of england , in the matter of religion , had not been now the question . but still this supposition does not imply an absolute sufficiency of that strictness to all intents and purposes of order and agreement . 't is what we think , not what we say ; the harmony of souls , more then of forms , which god regards : without that sacred , and entire consent of judgment , and affections , the rest is but a flat , and cold formality . not to act contrary to prescribed rules , ( where we are bound up by a penalty ) is but a negative and passive obedience ; a compliance rather with convenience , than duty , unless joyn'd with a prone , and full assent , both to the truth and equity of those determinations . for these and many reasons more , canonical subscription seems to me exceeding necessary . but for those people to decline it , ( upon pretence forsooth of conscience ) that upon pain of freedom , and estates , nay , and of hell it self , enforced the covenant , is most unequal . a presbyterian preacher , * refused to pray for sir william nesbett , late provost of edenburgh , when he was lying upon his death-bed , onely because he had not subscribed the covenant . let me be pardoned , if i understand not this incongruous holiness . as for the decrees and canons of the church , what rightful authority doth make them , as the law of the medes and persians that altereth not ? observation surely his reverence over-shoots himself . what rightful authority ? the kings : and by a less authority they cannot be discharged . by that authority , that licenses x] the excommunication of the impugners of the rites and ceremonies established in the church of england : — the opposers also of the y] government , by arch-bishops , bishops , &c. — by that authority , to which this gentleman hath forfeited the head he wears . well , but he tells us , the publick state of these differences is such , that the prelatists may , and ought to descend to the presbyterians , in the proposed moderate way ; but the presbyterians cannot come up to the prelatists in the height of their way . with the king's leave , had been good manners yet . by what authority , does presbytery pretend to unseat the hierarchy ? all the world knows , ( as much as they know any thing of that antiquity ) that bishops are of apostolical extraction : and we are not to imagine , that they died intestate , and their commission with them . but bishops have descended already , and what was the event of it ? truly it was as moderate an episcopacy as heart could wish : but , as i remember , their revenues were not employed to maintain a practical ministery . the rule is , — si vis scire an velim , effice ut possim nolle . but see the moderation of the man. some change ( he says ) in the outward form , and ceremonies , which are but a garb , or dress , is no real change of the worship . i thought we had differ'd upon point of conscience , about * [ ceremonies properly sacred , — and parts of worship . ] but now it seems 't is but the garb , or dress we stick at . the good-man has forgot himself ; and yet we had best be wary , for 't is but an untoward hint he gives us . oftentimes ( says he ) moderate reformations do prevent abolitions , and extirpations . ] observation they do so , often , and sometimes they cause them : that is , be the state never so distemper'd , where subjects turn reformers , the remedy is worse than the disease . in fine , when i look back , i find the very same desires of reformation originally pretended ; which ( after such descensions as never any prince before the blessed father of our gracious soveraign , made to his subjects ) proceeded yet to utter extirpation , root , and branch . the present face of things looks so like twenty years ago , i cannot choose but fear the same design from the same method ; the same effects from the same causes . is not that likely to be a blessed reformation , where faction dictates , and tumults execute ? but our pacifick moderator is of another temper sure ; he onely advises a yielding , for fear of worse : especially considering , that the party called presbyterian may be protected , and encouraged , and the episcopal not deserted nor disoblig'd . which is his resolution upon the second quaere presbyterian improvements are commonly a little sinister ; ( or , as a man may say , over the left shoulder ) they have something an odd way of making a glorious king , and a happy people . but we shall not dispute the possibility of doing many things which may be yet of dangerous experiment . i do believe it possible for a man to flie ; yet set him upon pauls , and lure him down , upon the trial , 't is at least six to four he breaks his neck . truly in my opinion , this proposal is all out as impracticable . but 't is all one to me. what if the two church-parties , can agree , or what if they cannot ? my business is to keep the presbyterian from laying violent hands upon the civil power , and to convince a party so denominated , of sedition , not of schism . his third enquiry follows . qu. iii. whether the upholding of both parties by a just and equal accommodation , be not in it self more desirable , and more agreeable to the state of england , than the absolute exalting of one party , and the total subversion of the other ? ( and thus he reasons . that state of prelacy which cannot stand without the subversion of the presbyterians , and that stands in opposition to regulated episcopacy , will become a mystery of a meer carnal and worldly state , under a sacred title , and venerable name of our mother the church . for in such opposition , of what will it be made up , but of lordly revenue , dignity , splendor , and jurisdiction , with outward ease and pleasure ! what will its design be from age to age , but to uphold and advance his own pomp and potency ? read the ecclesiastical histories , and you shall find the great business of the hierarchy hath been to contest with princes and nobles , and all ranks and degrees , about their immunities , privileges , preheminences , to multiply constitutions and ceremonies for props to their own greatness , but not to promote the spiritual kingdom of our lord jesus christ in the hearts of people , according to the life and power of christianity . observation let this serve for a taste of his pedantique boldness . whether the scandal , or the danger of these liberties is the greater , may be one question : and whether the usurper of this freedom is the better subject , or christian , may be another . if we respect the holy order of bishops , together with the sacred authority of law , by which they are here established , how scandalous and irreverend is this invective ! or if the unsetled humor of the people , how dangerous ! if we reflect either upon christian unity , or political obedience : how inconsistent is this manner of proceeding , with what we owe to god , and the king ! that state of prelacy , which cannot stand without the subversion of the presbyterians , &c. — 't is very well ; — and why the subversion of the presbyterians ? how those that never were vp , should be thrown down , i cannot imagine . by what law , or by what equity , do these people pretend to any interest of establishment in england ? those of the presbyterian judgment , that out of a real tenderness cannot comply in all particulars , will beyond doubt receive from his majesty such favour and indulgence , as may abundantly suffice to their relief . but that pretence doth not one jot entitle them to challenge a further influence upon the government . these wayward appetites and cravings , are but the sickly longings of a peevish woman : a kind of voluntary and privileged conscience they have , which if it happens to take a fancy even to the crown , monarchy it self must rather perish , than these poor wretches lose their longings . soberly i would advise them by any means , to waive these troublesome and groundless pretences . it starts a scurvy question , and makes men ask , how these people came by the right they challenge ? for the rest ; episcopacy is like to be well ordered , when the presbyterians have the regulation of it . there have been great contests ( no question ) mov'd by the hierarchy ; but i suppose this gentleman will not instance in many , ●ince the reformation , derogatory to the jurisdiction royal : whereas the whole course of the presbyterian discipline hath been tumultuous ; and their avowed principles are more destructive to royalty , than even the rankest of the jesuites themselves . having at length talk'd his fill against the pomp of prelacy ; and charg'd the arrogance of presbyters upon the bishops : thus he concludes , in very deed , the state here described , will never stand safely among a people that are free , serious , searching , and discerning in matters of religion . ] which to the many , sounds thus much . this is the pride and tyranny of bishops : and none but a slavish and besotted people will endure it . he that makes other of it , forces it . having by the spirit of natural divination foretold the effects which he himself intends to cause ; he gives this hint to the vulgar , that [ a hierarchy of this nature hath a strong bias toward popery . ] no doubt , and so had monarchy . was not this imputation , by the same party , cast upon the late king , and with the same measure of confidence and bitterness ? when yet we know , that those that charged him with it , did not believe themselves ; it was so rank , and evident a calumny . nor to insist upon the dying testimony of that incomparable prince ; ( which was but suitable to the pious practise and profession of his whole life ) that early protestation of his majesties , before his receiving of the holy eucharist at christ-church in oxon , . will be more pertinent to my purpose . his majesty being to receive the sacrament from the hands of the lord arch-bishop of armagh , used these publick expressions immediately before his receiving the blessed elements , he rose up from his knees , and beckning to the arch-bishop for a short forbearance , made this protestation . my lord , i espy here many resolved protestants , who may declare to the world the resolution i now do make . i have to the utmost of my power prepared my soul to become a worthy receiver ; and may i so receive comfort by the blessed sacrament , as i do intend the establishment of the true reformed protestant religion , as it stood in its beauty in the happy days of queen elizabeth , without any connivence at popery . i bless god , that in the midst of these publick distractions , i have still liberty to communicate ; and may this sacrament be my damnation , if my heart do not joyn with my lips in this protestation . this was not yet enough to allay the clamour , till with his royal blood he had seal'd this protestation . if the objector can produce a fouler injury , either to religion , duty , truth , honor , or humanity , let it be done , to save the credit of the faction , unless they reckon the superlative perfection of their wickedness , a point of glory . his next remark is not amiss . [ let it be well observ'd , that the designs of suppressing puritans , and complying with papists , had their beginning both at once , and proceeded in equal paces . observation let it be here as well observ'd , that if by puritans be meant those of the separation , by papists is intended such as kept their stations : these squires of the revolt , esteeming as anti-christian , whatever stands in opposition to their heady purposes . we have this both from story and experience , that it hath been the constant practise of these unmannerly apostates , to speak evil of dignities ; & being fall'n off themselves , it is but carnal prudence , by damning of the authority to justifie the schism . no wonder then , if the designs of suppressing puritans , and complying with papists , had ( in his sense ) the same beginning , and proceeded in equal paces . to bring himself off , he shifts it thus . [ according to a vulgar sense , we take popery in the heighth thereof , for the heresies and idolatries ; and in the lower degree thereof , for the gross errors and superstitions of the church of rome . ] and 't is against english popery in the lower degree , that he plants his battery : arguing so formally against our going over to rome , that any stranger to the story would swear , — the prelates and the pope were more then half agreed already . having at length with great good-will advised the church of england as to the main , he concludes , that [ all approaches and motions towards rome are dangerous . ] but are not all recesses from truth , more dangerous : because in every thing we cannot agree with them , must we in nothing ? to me this appears rather petulancy , then pious reason . we are to hold fast the truth , where-ever it lyes : and to embrace what 's good , and laudable in any church , without adhering to the contrary . did not st. paul become all things to all men , that by all means he might gain some ? but if we walk upon the brink ( he tells us ) we may soon fall into the pit. ) these wary men forget , that there 's a gulf on the one hand , as well as a pit on the other : and that the narrow way is that which leads to eternal happiness . but as to reason of state ( he says that ) enmity with rome , hath been reputed the stability of england ; concerning which the duke of rhoan hath delivered this maxime ; [ that besides the interest which the king of england hath common with all princes , he hath yet one particular , which is , that he ought throughly to acquire the advancement of the protestant relig●●n , even with as much zeal as the king of spain appears protector of the catholick . allow this maxime good in state , he hath but found a rod to whip himself . the king of england ought to advance the protestant religion . ] content . what now if these disciplinarians prove no protestants ? but rather a schismatical , and dividing party , driving an interest of their own , under that specious name , and with great shew of holiness , opposing not only the practises and rules of the reformed churches , but even the fundamentals of christianity it self ? by whom will they be tryed , or on what judgement , and authority will they rest ? they quarrel with the order of bishops ; the common-prayer ; the rites and ceremonies of the church ; the law of the land , with customes , and antiquity : in short , with every thing but the geneva discipline . they do by that too , as our gallants do by french-fashions . the court of france being the standard of queint mode and dress , to the one , as is geneva of church order to the other : what is there used , though in it self extravagant enough , our humour is to over-do ; and if the french wear but wide breeches , we forsooth must wear petticoats . consult the learned and most eminent assertors of their discipline ; ask the grand architect himself , or indeed , any of his sectators , ( of fair and honourable credit ) concerning the subject of our present controversie . and . whether it be a protestant opinion , that the hierarchy is antich●istian ? ii. whether such laws of humane institution , as neither contradict the general laws of nature , nor any positive law in scripture , be binding or no ? iii. in case of male-administration , either in church , or state : whether the people may take upon them to reform ? but this they are not so stiff in , as to maintain it , but by blind inferences not worth regard . this is the state of our dispute ; and if in these particulars our anti-prelatists oppose the current of reformed divines : to advance their interest , is to undermine the common interest of the king , nation , and the protestant cause . needs must it move many revolts , and keep off many proselytes , to see such principles declared of the essence of christian religion , as a good honest pagan would be ashamed of . nor less repugnant are they to rules of society , than of conscience ; no tyranny so cruel and imperious ; no slavery so reprochful . set up their discipline , and we 're at school again . methinks i see a presbyter with his rod over every parish ; and the whole nation turning up their tails to a pack of pedants . yet hateful as it is , even that it self , establish'd by authority , might challenge our obedience . i have digress'd too far ; yet in convenient place , i must say something further upon this subject . if our new fangled polititian had consider'd , that the kings interest leads him to support , that which the presbyterians strive to overthrow , ( the protestant religion ) i am perswaded he would have spared the duke of rhoan in this particular . the maxime even as it lies before us , affording matter of dangerous deduction to his disadvantage : but taken in coherence , nothing can be more sharp and positive against him . that great and wise captain the duke of rhoan , discoursing upon what reasons of state , q. elizabeth acted toward spain , france , and the united provinces ; tells us particularly , how much she favoured the protestants in france , & germany . [ par toutes ces maximes , ( dit il ) cette sage princesse a bien fait comprendre , a ses successeurs , que outre l' interest que l' angleterre a commun avec tous les princes , &c. — by all these maximes ( says he ) this wise princess hath given her successors to understand , that besides the interest which england hath common with other princes , yet one particular it hath , which is to advance the protestant religion with the same zeal , the king of spain does the catholick . be it here noted , that when the queen was most concern'd , and busie to promote the protestant cause , even at that very time was she as much employ'd to crush the presbyterian faction , viz. cartwright , coppinger , arthington , hacket , and their confederates . the first of these was imprison'd , and fined for seditious and schismatical practises against the church and state. the second starved himself in a gaol ; the third repented , and publickly recanted : the fourth was put to death for horrid blasphemies . ( these people talk'd of a practical ministery too . — ( the men are gone , but their positions are still in being , and only attend a blessed opportunity to be put in execution . this may appear from divers late discourses , which are effectually no other then cartwrights principles , and model , couch'd in warier terms , and other authority than these , or such as these , i think the very authors of them will scarce pretend to . one observation more . our paraphrast renders the advancement of the protestant religion , — enmity with rome , to the great scandal of the reform'd profession . we have no enmity but with errour , which in a rigid puritan , to us , is the same thing as in a papist . but popery ( he tells us ) hath been ever infamous for excommunicating , murthering , and deposing princes . i am no advocate for the roman cause , but upon this account , i think betwixt the jesuite , and the puritan , it may be a drawn battel . and yet he follows , with an assurance that the protestant religion aims at nothing , but that the kings prerogative , and popular liberty , may be even ballanced . ( that is , the puritan , — the presbyterian religion , as he explains himself a little lower . i cannot call to mind one single passage in this whole discourse , concerning the kings power , or the peoples liberty ; which is not either worded doubtfully or with some popular limitation upon the royal authority . what does he mean by even ballancing ? cheek by joul ? or by what warrant from the word of god , does a presbyters religion intermeddle with popular liberty ? unless the holy man intends to bring homage to kings , within the compass of ceremonies of humane , and mystical institution . yet once again . the presbyterian principle ( he sayes ) is for subjection to princes , though they were hereticks , or infidels ; and if they differ herein from the prelatical protestant , ( i was afraid we had been all papists ) it is only that they plead for liberty , setled by known laws , and fundamental constitutiont . ] still ad populum ? these are the incantations which have bewitch'd this nation . this charm of qualify'd disloyalty , and conditional obedience . behold the very soul of the faction in these five lines ; a fair profession first to his majesty , and with the same breath a seditious hint to the people . what is that liberty he talks of , but a more colourable title to a tumult ? that legal freedome , to which both by the royal bounty , and our own birth-right we stand entituled , we ought not to contest for with our soveraign , and ( god be prays'd ) we need not , now for another fit of kindnesse . his majesty our native king , may govern as he pleases , without fear of hazards , by continuing to shew himself a common father . observation what 's this cause a kin to the third article of the covenant ? to preserve and defend the kings majesties person and authority , in the preservation and defence of the true religion , and liberties of the kingdoms , ] ( as who should say , if , he does otherwise , let him look to himself . the excessive dominion of the hierarchy , with the rigorous imposition of humane ceremonies was accounted much of the malady of former times , which ended in those deadly convulsions of church and state. observation since this pragmatical levite will provoke a controversie , i am content to entertain it . if the bishops excesses were the cause of war , how came the kings ruine to be the effect of it ? but 't is no new thing for a presbyterian to saddle the wrong horse . just in this manner did the covenanters treat his late majesty : and by those very troops that cryed down bishops was the king murther'd . ridiculous brutes , to boggle at a surplice , and yet run headlong into a rebellion . the grand source of our miseries was the covenant , by which , as by a spell ( in the name of the blessed trinity ) the people were insensibly bewitched into an aptnesse to work any wickednesse which the interpreters of that oracle should say was the intendment of it . the first notorious rupture was in scotland , in . attended with a covenant , which without question was formerly agreed upon by the confederate faction of both kingdoms , as the most proper and least hazardous way of tasting the kings patience , and the peoples humours . that their design was laid and carried on by counsels , and intelligence as aforesaid , may be collected from the consequent , and brotherly agreements : and truly the retrospect of the act of indemnity seems to hint no lesse , for it commences from the first scottish broyls , tho' four or five years before the war brake out in england ; what was begun by covenant , was so prosecuted . by virtue of the covenant the kirk-party supply'd themselves with men and monies : armies were brought into the field ; and beyond doubt , many that truly loved the king , not knowing what they did , ingaged against him . to keep up this delusion , the press and pulpit did their parts , and to deal freely after this advance , i should as much have wondred if they had stop'd short of his death , as i find others wondering how they durst accomplish it . death with a bullet or an axe , is the same mischief to him that suffers it : and the same crime , wilfully done , in those that act it . no man can rationally allow one , and condemn the other : for if the violence be lawful ; why not as well in the field , as upon a scaffold ? in this particular , the doctor is beside his cushion . he makes me think of the marquiss of newcastle , upon a sawcy clergy-man . why should i remember that he 's a priest ( says my lord ) if he forgets it himself ? his next argument against prelacy is a modest , and ( as i take it , ) a queint one. can the self same state ( sayes he ) and frame of ecclesiasticks be now revived after so great and long continued alterations , by which the anti-prelatical party is exceedingly increased and strengthned ? surely this gentleman has a mind to give his brother crofton a visit . cannot prelacy be better restored after a discontinuance , then presbytery erected , where it never had a being ? the very laws are yet to make , for the one , and still in force for the other . but the great obstacle is , the anti-prelatical party is exceedingly increased , and strengthned . ] truly i think , if his majesty should lessen the number of them , by two or three of the promoters of that doctrine , the precedent might do some good upon the rest . can any thing be more feditious ? these hints upon fair grounds and given in private , might very well become the gravity of a churchman , or the profession of a loyal subject . but to the people , these calculations are dictates of sedition ; and only meant to engage the credulous and heady multitude in false opinions both of the tyranny of prelates , and their own power . thus far in observation upon the first part of the interest of england , in the matter of religion , &c. — the whole structure whereof ( in his own words ) rests upon these positions , as its adequate foundation . . that whilest the two forenamed parties remain divided , both the protestant religion , and the kingdome of england is divided against it self . . that the presbyterians cannot be rooted out , nor their interest swallowed up , whilest the state of england remaineth protestant . . that their subversion if it be possible to be accomplished , will be very pernicious to the protestant religion , and the kingdome of england . . that the coalition of both parties into one may be effected by an equal accommodation , without repugnancy to their conscientions principles on either side , in so much that nothing justifiable by religion or sound reason can put a bar to this desirable union . the whole matter ( in debate he tells us ) rests upon three main enquiries . i. qu. whether in justice or reason of state the presbyterian party should be rejected and depressed , or protected and incouraged . ii. qu. whether the presbyterian party may be protected and incouraged , and the episcopal not deserted nor dis-obliged . iii. qu. whether the upholding of both parties by a just and equal accommodation be not in it self more desireable and more agreeable to the state of england , than the absolute exalting of the one party and the total subversion of the other . observation i shall now offer some further reasonings of my own ; upon this subject ; therein proposing such brevity and clearnesse ; that both the lazy , and the busie may find time to read it , and the weakest not want capacity to understand it . his first position holds no further good , then as the presbyterians are first protestants in the matter of the difference , and then considerable in the ballance of the nation . religion led the quarrel , so let it the dispute . in using the word protestant , i follow custome , for i had rather call it catholick : but protestant let it be . i suppose by the protestant religion , we understand that of the reformed churches : to whose decision we shall willingly submit the sum of our disagreements : which may be stated under a reduction to these two questions . i. qu. whether or no the government of the church by archbishops & bishops — be antichristian , or unlawful ? ii. whether such laws of humane and significant institution , as are orderly made , and neither contradict the general laws of nature , nor any positive law in scripture , — be binding or not ? first , concerning the prelacy : luther himself distinguishes betwixt popish tyrants , and true bishops : professing his quarrel to them as popish not as bishops . the authors of the augustane confession , leave it upon record , that they would willingly preserve the ecclesiastical and canonical polity , if the bishops would cease to tyrannize over their churches . ] bucer advises by all means the restoring of such ecclesiastical governments as the canons prescribe , ( episcopis & metropolitanis ) to bishops and metropolitans . melancthon to luther , — you would not imagine ( says he ) how some people are netled to see church-policy restored : as if it were the romish soveraignty again . ] ita de regno suo , non de evangelio , dimicant socii nostri . calvin himself recommends the hierarchy to the king of poland : and treating concerning the primitive church , says , that the antient government by arch-bishops and bishops , and the nicene constitution of patriarchs , was for orders sake , and good government . [ ad disciplinae conservationem pertinebat . ] the same person being called to accompt by cardinal sadolet , concerning the geneva defection , and for subscribing the augustane confession , renders this answer . cursed be such as oppose that hierarchy , which submits it self to christ jesus . [ nullo non anathemate dignos censeo , quotquot illi hierarchiae , qui se domino jesu submittit , subjici nolunt . zanchi ( the compiler of the gallican confession ) observes a change of name , rather than of office , throughout most of the german churches . bishops and arch-bishops being onely disguised under the notion of super-intendents , and general-superintendents : acknowledging , that by the consent of histories , counsels , and the antient fathers , those orders have been generally allow'd by all christian societies . beza , ( the rigid successor of calvin ) being check'd by the arch-bishop of canterbury , for intermedling beyond his spheare , — we do not charge ( says he ) all archbishops and bishops with tyranny . — the church of england hath afforded many learned men , and many glorious martyrs of that function . if that authority be there still in beeing , may a perpetual blessing go along with it . [ fruatur sane istâ singulari dei beneficentiâ , quae utinam illi sit perpetua . ] this with all ceremony was addressed , — totius angliae primati : to the primate of all england , and in the name of the whole church of geneva . saravia makes him him speak yet plainer ; who arguing for the hierarchy out of the apostles canons , receives from beza this reply . this is no more then what we wish might be restored to all churches . [ quid aliud hic statuitur , quam quod in omnibus locis , ecclesiis restitutum cupimus ? ] zanchi comes up to the very case of england ; ( nay , and a little further too ) not onely affirming episcopacy to be agreeable to the word of god : but where it is in exercise , that it ought to continue , and where by violence it hath been abolish'd , that it ought to be restor'd . [ * vbi vigent ( isti ordines scil . ) non esse abolendos , & ubicunque iniquitas temporum eos abolevit restituendos . ] with what face now shall the enemies of bishops call themselves protestants , in this particular at least , wherein they evidently cross the whole stream of protestant divines ? now to the second quae●e . whether such laws of humane , and significant institution , as are orderly made , and neither contradict the general laws of nature , nor any positive law in scripture , be binding or not ? hear calvin first , [ quamvis quod oberuditur scandalum afferat , quia tamen verbo dei per se non repugnat concedi potest . ] scandals taken , without repugnancy to the word of god , are not sufficient to invalidate the obligation of a ceremony imposed by the church . beza himself , nay , mr. cartwright , the captain of our blessed legions , will allow , rather than quit a benefice , to wear a surplice . bucer thanks god with all his soul to see the english ceremonies so pure , and conform to the word of god , or at least , ( rightly understood ) not contrary to it . not to hunt further for particular authorities , i shall be bold with my own brother , and make use of some general collections which he hath gathered ready to my hand . nothing assuredly can be more demonstrative of the protestant tenets , than the confession of their several churches . that of helvetia first , [ churches have always used their liberty in rites , as being things indifferent , which we also do at this day . ] that of bohemia ; [ humane traditions and ceremonies brought in by a good custom , are with an uniform consent to be retained in the ecclesiastical assemblies of christian people , at the common service of god. ] the gallican ; [ every place may have their peculiar constitutions , as it shall seem convenient for them . ] the belgick ; [ we receive those laws as are fit , either to cherish or maintain concord , or to keep us in the obedience of god. ] that of ausburg ; [ ecclesiastical rites which are ordained by mans authority , and tend to quietness and good order in the church , are to be observed . ] that of saxony ; [ for order sake , there must be some decent and seemly ceremonies . ] that of swethland ; [ such traditions of men as agree with the scriptures , and were ordained for good manners , and the profit of men , are worthily to be accounted rather of god than of man. ] these were the tenents they publickly owned , nor did they act different from what they taught , ordaining churches , pulpits , prayers before and after sermon , administring the sacraments in churches , delivering the communion in the forenoon to women , baptizing infants , and several other things , not one whereof were directly commanded by either christ , or his apostles . from hence 't is manifest , we may divide from presbyterians , and yet the protestant religion not be divided against it self . a schism there is , but whether in the church , or in the faction , is onely a dispute for those that plead the authority of tumults . as their opinions are not one jot protestant , where they divide from bishops ; so neither are their morals any more warrantable , wherein they act as men. which shall we credit , words , or deeds ? will they not bite ; where they pretend to kiss ? a famous martyr of that party , ( hacket ) served a fellow so . some difference there had been , and they were to be made friends . hacket pretends a reconcilement ; takes the man in his arms , bites off his nose , and swallows it . this is that hacket that was joyn'd with coppinger , and archington , in a plot to murder the lords in the star-chamber , because they had committed cartwright , ( the great rabbi of the party ) whose crime was onely the erecting of the presbytery without , and against the queens authority . thus we see , that in queen elizabeth 's days too , the protestant religion was divided against it self . briefly , that it is not religion which moves these people , is most apparent , from their unquiet and distempered actings . proceed we now to enquire what it is , or in plain terms , to unmasque the holy cheat , and shew it bare-fac'd to the people . of all impressions , those of religion are the deepests ; and of all errors , the most to be lamented and indulged , are those of tender and mis-guided consciences . the clearness of this principle considered , it is no wonder that the foulest designs , put on the greatest shews of holiness , as the onely way to gain and rule affections , without which , no great matters can be accomplish'd . this is a truth well known to the presbyterians , and of experiment as antient as their discipline . we do not undertake to read their hearts , but their vvritings we may venture upon ; enquire a little into their practises , and by comparing both , give some tolerable guess at their intentions . the readiest way is to look back , and match them ; for the best prospect of the future is behind us . some grumblings toward the consistorian discipline , there were in the days of edw. . but the first notorious separation was that of frankford , ( in the reign of queen mary ) when gilby , goodman , and whitingham , with their companions , flew off , and went to geneva , from whence they returned into england , soon after queen elizabeth came to the crown . these led the dance in england ; knox in scotland : and at this day our presbyterians do but write after their copy : professing the same principles , pretending the same scruples , and beyond doubt proposing the same end ; which was to get the same dominion here , which calvin and beza exercised at geneva : to whom they still repair'd for counsel as they needed . cartwright and travers came in the breech of these , but not without consulting beza first , to learn the knack of the geneva model . these were the men that first brought into england that horrible position , that the geneva discipline was as essential a note of the church , as either the true preaching of the word , or the due administration of the sacraments . this is the principle which supports the presbyterian interest . for the first thirteen years of the queen's reign , they contented themselves to throw about their libels against ceremonies , and divide into conventicles . in the fourteenth of her majesty , they addressed two admonitions to the parliament ; the former in the quality of a remonstrance , with a platform ; the other , bolder , and more peremptory . this parliament was no sooner dissolved , but they fell presently to work upon their discipline ; the progress whereof is with great exactness set down in the third book of bancroft's dangerous positions . in . a presbytery was erected at wandesworth in surrey , at which time they had also their conventicles in london , where little was debated , but against subscription , the attire , and book of common-prayer . in . a meeting was appointed of ministers , out of essex , cambridge-shire , and norfolk , at cockfield ; to confer about the common-prayer , — what might be tolerated . ] in . the form of discipline was compiled , and decrees made touching the practise of it , which soon after were put in execution . ] in . the discipline was received , and put in practise in northampton-shire . ] in . a classical assembly at coventry . ] in . a general meeting in cambridge , and another at ipswitch . ] in . vpon the detection of the premises , they refused to answer upon oath . being thus associated , they appropriate to their meetings the name of the church , and use the style . the offices of the lord arch-bishops , and bishops , &c. ( says martin junior ) are condemn'd by the doctrin of the church of england . ] by these degrees , the schismaticks advanced to a dangerous heighth , and boldness ; and of this temper and extraction are our presbyterians . after the aforemention'd discovery , a stricter eye and hand was kept upon them ; divers of the ring-leaders were imprison'd , and the covy broken . upon the coming in of king james , they began to stir again ; but he knew them too well , either to trust , or suffer them . how they behaved themselves towards the late king , is to the eternal infamy , not onely of the faction , but of the nation , too notorious : what they design toward the present government , that 's the question : and now i come to enquire . — whether in justice or reason of state the presbyterian party should be rejected and depressed , or protected and incouraged . before i fall upon the question , once again i explain my self . by presbyterian , i intend a faction , that under colour of setling a reform'd discipline , seeks to dissolve the frame of an establish'd government . and first , i am to prove that party so distinguish'd , such a faction , which both from their own practises , positions , and from common observation , and authority , i think i shall make good ; and that their last aim is to exercise that tyranny themselves , which they pretend to punish . we 'l first examine how they treat the civil power . if princes be tyrants against god and his truth , their subjects are freed from their oaths of obedience . kings , princes , and governors , have their authority of the people , and upon occasion , the people may take it away again . ministers ought not to obey the prince , when he prescribes ceremonies , and a fashion of apparel . evil princes ought by the law of god to be deposed . andrew melvil being cited to answer for treason delivered in a sermon , declined the judgment of the king , affirming , that what was spoken in pulpit , ought first to be tried and judged by the presbytery ; and that neither the king nor counsel might in primâ instantiâ , meddle therewith , although the speeches were treasonable . ] strike the basilique vein ; nothing but this will cure the plurisie of our state. let us never give over , till we have the king in our power , and then he shall see how good subjects we are . ( delivered in a sermon . ) it is lawful for subjects to make a covenant , and combination without the king. but to come nearer home , to shew that the whole gang is of the same leaven . worse than all this was daily printed against the late king , even by those persons that were in pay to the presbyterian faction : and yet at last , those outrages are justifi'd against the father , by such as would be thought loyal to the son. if parliaments think to scape better , they are deceived . if the brethren cannot obtain their will by suit , nor dispute , the multitude and people must do the feat . one preached , that though there were never so many acts of parliament against the covenant , yet it ought to be maintain'd against them all . the parliament can make no law at all concerning the church , but onely ratifie what the church decrees : and after it hath ratifi'd it , yet if the assembly of the church shall prohibite it , and repeal that decree of the church , all the subjects are discharged from yielding obedience to that act of parliament . an assembly may abrogate acts of parliament , if they any way reflect upon business of the church . reformation of religion belongs to the commonalty . of the parliament in the year of the queen , ( says the supplication ) if the desired reformation be not granted . ] there shall not be a man of their seed that shall prosper , be a parliament man , or bear rule in england any more . concerning laws established ; they fall in consequence with the power that makes them . presbyterians opinion of bishops let us see now with what modesty they treat the church , and first the bishops . they are ordinances of the devil , — proud , popish , presumptuous , prophane , paltry , pestilent , pernicious prelates , and vsurpers , — robbers , wolves , simoniacks , persecutors , sowers of sedition , dragons , ( and so to the end of the chapter . ) their clergy , an antichristian , swinish rabble , — the ministers are neither proved , elected , called , nor ordained according to gods word . the ceremonies , — carnal , beggerly , antichristian pomps . presbyterian reformation . hitherto , the faults of governors , and government , now their proposals of amendment , and reformation ; by what rules , and by what means we may be governed better . thus then . let the whole government of the church be committed to ministers , elders , and deacons . very good , and to whom the government of the state ? why to them too . for the church wherein any magistrate , king , or emperor is a member , is divided into some that are to govern : viz. pastors , doctors , and elders : and into such as are to obey , viz. magistrates of all sorts , and the people . the question is next , about the extent of the ecclesiastical power , and in what manner that assumption hooks in all civil actions within their cognisance ? in ordine ad spiritualia , forsooth : by which rule nothing scapes them . 't is the desire of the admonitor ; that he and his companions may be deliver'd by act of parliament , from the authority of the civil magistrates : as justices , and others , and from their inditings , and finings . ] the eldership shall suffer no leud customs to remain in their parishes , either games , or otherwise . ] and further ; the office of the church-governors , is to decide controversies in doctrine and manners , so far as pertaineth to conscience and the church-censures . ] every fault ( says cartwright ) that tendeth either to the hurt of a man's neighbour , or to the hindrance of the glory of god , is to be examined and dealt in by the orders of the holy church . ] nay , knox goes further yet . the bare suspition of avarice , or of pride , superfluity , or riotousness in chear or rayment . ] — even this nicety falls within their censure . now would i know what need of a civil magistrate , when even our private thoughts are subjected to the scrutiny of a presbytery ? but will some say , what signifies the intemperance of particular tongues , as to the general of the party ? i am challenged by the author of the interest of england , to produce their actions : and that 's my next immediate business . the presbyter has now the chair , see how he manages his greatness . none of that tyranny ye found in bishops , i warrant ye : no groaning now under the yoke of antichrist ; the intolerable burthen of canonical subscription ; the imposition of ceremonies , properly sacred ; the injunction of the cross in baptism ; and that abominable idol , the common-prayer . some words perhaps may slip unwarily , that might have been as well let alone ; but alas good people , they mean no harm . suppose that some of this way were guilty of some provoking forwardness , should grave patriots , and wise counsellors thereupon destroy the weak party , or rather heal it ? 't is indeed possible , that in the heat of a reforming and spiritual zeal , they may have let fall speeches of holy indignation against the opposers of the * lord's ordinance . but have they shewed their disaffection either to * king or parliament , by any thing discernable in their outward behaviour : have they controlled the law of the land , or the just liberty of the people ? if they have not done all this , there 's a great failing both in our stories , and our memories . i know 't will be objected , they petition'd , and in a supplicant and humble way , suitable to the duty of good subjects . they did retition ; and in this manner — ( about the. . of the queen . ) may it please your majesty , &c. — that it may be enacted , &c. — that the book hereunto annexed , &c. intituled , a book of the form of common-prayers , administration of sacraments , &c — and every thing therein contain'd , may be from henceforth authorized , put in ure , and practised throughout all your majesty's dominions . herein they press upon the nation their own form , which would not yet allow of any other . what they could not get establish'd by law , they settle yet by practice , and privately agree upon a general endeavour to encrease the party . ] but say they should be opposed ? why then , have a fling at evil counsellors . [ if her majesty give ear to such counsellors , she may have cause one day to lament . ] then they remonstrate , how miserably poor men have been handled ; ] that godly ministers have been brought before the bars of justice ; ] and that if this persecution be not provided for , it is the case of many a thousand in england : great troubles will come of it . ] this numerous party will not vary from it self , &c. — the minds of men are fix'd in this opinion , and are not like to be reduced to the practise of former times . ] well said i. c. yet , thousands ( says another ) do sigh for this discipline ; and ten thousands have sought it . ] we do protest unto your majesty ( say the supplicators ) that we will be no longer subject unto the bishops unlawful , and usurped authority , &c. ] — and another . [ the truth will prevail ( speaking of the discipline ) in spight of your teeth , ( meaning the bishops ) and all other adversaries of it . ] in the late king's declaration concerning the tumults in scotland : this way of petitioning is very frequent : and this is that my friend hints , in saying , that the presbyterians have never ceased to sollicite , and supplicate , &c. ] but words draw no blood. 't is true , but such as these come very near it . we phancy first , defects in government ; then we discourse them ; after that , we propose a reformation , which , if rejected , we proceed to press it : the next step is a threat , and then a blow . where there are failings in authority , 't is not for private persons to take publick notice of them . who ever does that , would strike , if he durst . this is not meant of every slip , in common discourse , either of heat , or inadvertency ; yet that is very ill too ) but of deliberate affronts ; such as proceed from a form'd habit of irreverence : and in that case , i think 't were no hard measure , if he that sets his hand to the king's dishonor , should lose his head for 't . take it at worst . put case a prince misgoverns ; yet we are sure , that his superior does not ; and that respect we cannot pay to his failings , we must allow to his commission . from vvords proceed we now to actions . presbyterian practices toward their sovereign . the presbyterian is no sooner in the saddle , but ( in the name of reformation ) how the man gallops : kings , parliaments , laws and liberties , oathes and covenants , are but as feathers in his way . i shall not clog this section with many instances . the traiterous actings of the conventicle at glasgow , in . the horrid outrages that usher'd it , and the most deplorable consequences that ensu'd upon it , contain enough to brand that faction to eternity . i shall the rather fix there , because it brings the case home ; and first , in regard that the schismaticks of both nations acted by the same tie of oath and interest . next , as it is the model , they have made the people swear they would be damn'd by . some of their many insolencies are these . i. the assembly is independent , either from king or parliament , in matters ecclesiastical . ii. it is lawful for subjects to covenant and combine without the king , and to enter into a bond of mutual defence against him . iii. an assembly may abrogate acts of parliament , and discharge their fellow-subjects from obedience to them , if they any way reflect upon the business of the church . iv. they deny the king 's right of calling or dissolving assemblies , and they continue to sit and act , notwithstanding his majesty's express order for their dissolution . ( see the king's declaration . ) these rebellious proceedings are yet darkned by the transcending usurpations that followed them . but here i am bounded ; this onely i may say ; who ever has a mind to run the extremities of another war , and to see another king murther'd , let him give his vote for presbytery . and here let every man look behind him , and lay his finger on his mouth . as the geneva discipline is injurious to kings , and stated laws , so it is most ridiculously tyrannous to the people . a great uproar arising in edinburgh , about the making of a robin-hood , they of the consistory did excommunicate the whole multitude . ] 't is a strange tenderness possesses these saints . one of them being to christen a child , brake off in the middle of the action , because he would not call it richard. ] i suppose no man knew this kind of cattel better than king james . i was persecuted ( says that learned prince ) by puritans , not from my birth onely , but even since four months before my birth . ] and to prince henry thus. take heed to such puritans , very pests in the church and common-weal , whom no deserts can oblige , neither oathes or promises bind ; breathing nothing but sedition , and calumnies , aspiring without measure , railing without reason , and making their own imaginations ( without any warrant of the word ) the square of their conscience . i protest before the great god , and since i am here as upon my testament , it is no place for me to lie in , that ye shall never find with any highlands or border-thieves , greater ingratitude , and more lies and vile perjuries , than with these phanatique spirits . and i think every man may say as much that hath but known them . we are at length by gods grert mercy , delivered from those evangelical impostors , and after all our wandrings brought once again , into the channel . we have our prince , our laws , our freedoms , our interest lies before us , and certainly we cannot be so mad , as now to dash a second time upon the same rock : yet they shall lose nothing for want of offering at it . the arguments of . are set on foot again : the very same with cartwright's , ( that consistorian patriarch , as bancroft terms him ) nay , they are advanc'd already beyond pleading of their cause , to pressing of it , by sawcy importunities , and peremptory threatnings . from what i have deliver'd , it cannot be deny'd , but their positions are destructive to all civil government : and for their practices , the story is written in blood. this might suffice to end the controversie concerning reason of state , for certainly a faction so principled , cannot with safety to the publick be incorporated into any politick constitution . but i shall add some further reasons , why by no means they are to be admitted . . they 'r a party never to be gain'd by obligations ; and this is manifest from their proceedings toward the late king , whose most unhappy tenderness of nature rost him his life . and at this instant , that irreclaimable ingratitude is yet more clear toward his majesty in beeing : whose unexampled mercy , so much as lies in them , is converted to his dishonor , and destruction . . they ground their claim upon the equity of their cause , which if allow'd , by the same reason they may serve this king as they did his father . . their demands are endless , as well as groundless , and it is not prudential to grant any thing to a faction , that will be satisfi'd with nothing . it is but giving them a power to take the rest . . they expostulate , and what they get upon those terms , they look upon rather as a submission , than a concession . the very manner of their address has a spice of mutiny in it , and they will hardly make an honest use , of what they compass by dishonest means . . it is not advisable to encourage tumultuary combinations , by rewarding them . . the dispute is not so much what their consciences will bear , as what their importunities can obtain : and to feel the pulse of the supreme authority . in fine , it is a contest betwixt the law and a faction , and a fair step toward a new rebellion . so much for reason of state. now to the justice of their pretences . the quaere is . whether in justice or reason of state the presbyterian party should be rejected and depressed , or protected and incouaged . 't is one thing what the king may do in point of justice , and another thing what the presbyterians may demand upon that score . there is a justice of conscience , honor , and of prudence . by the first : his majesty is ty'd up in common with the meanest of his subjects . that is , if the king find himself in conscience bound to maintain episcopacy in the state he found it , ( legally settled ) he is not free to alter it . in point of honor : there 's more liberty , and whatever the king does in that particular , is well done . but his majesty not having as yet declar'd himself ; what do we know , how far even upon that point he may concern himself to reject the presbyterian's demands ? partly out of reverence to his royal father ; in part , out of a princely strictness to his own dignity : and partly out of a generous tenderness toward his ruin'd party . first , as to what may seem relating to his majesty's father . that which these people urge , is what the late king chose , rather to die , than grant : which in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is intimated in these words . in these two points , the preservation of establish'd religion and laws , i may ( without vanity ) turn the reproach of my sufferings , as to the worlds censure , into the honor of a kind of martyrdom , as to the testimony of my own conscience , the troublers of my kingdoms , having nothing to object against me but this , that i prefer religion and laws established , before these alterations they propounded . every word hath its weight , which fell from the pen of that pious and judicious prince . nor can i over-pass a caution of his learned father's ; when i consider the sum of their proposals , which in effect is but a condemnation of the late king , in the bold , needless justification of themselves . these are the words . as for offences against your own person and authority , since the fault concerneth your self , i remit to your own choice to punish or pardon therein as your heart serveth you , and according to the circumstances of the turn , and the quality of the committer . here would i also eike another crime to be unpardonable , if i should not be thought partial : but the fatherly love i bear you , will make me break the bounds of shame , in opening it unto you . it is then , the false and unreverent writing , or speaking of malicious men against your parents and predecessors . and a little further . it is a thing monstrous to see a man love the child , and hate the parents : as on the other part , the infaming and making ●dious of the parents , is the ready way to bring the son into contempt . and for conclusion of this point , i may also alledge my own experience : for besides the judgments of god , that with mine eyes i have seen fall upon all them that were chief traitors to my parents , i may justly affirm , i never found yet a constant biding by me in all my straits , by any that were of perfect ☞ age in my parents days , but onely , by such as constantly bode by them ; i mean , specially by them , that served the queen my mother ; for so that i discharge my conscience to you , my son , in revealing to you the truth , i care not what any traitor , or treason-allower , think of it . thus far his majesty may find himself concern'd in honour to his fathers ashes , now to his dying counsels . take heed of abetting any factions , or applying to any publick discriminations in matters of religion , contrary to what is in your judgement , and the church well setled . i cannot yet learn that lesson , nor i hope ever will you , that it is safe for a king to gratifie any faction with the perturbation of the laws , in which is wrapt up the publick interest , and the good of the community . what in effect do these people now desire , but that his majesty would rather take their counsel , than his fathers ? in the next page , the king expresses a more than ordinary earnestness , in these words . my counsel and charge to you is , that you seriously consider , the former real or objected miscarriages , which might occasion my troubles , that you may avoid them . herein , his majesty is tacitly conjured against them ; it being a most notorious certainty , that the late king lost both his crown and life by over-granting . the now-pretended cause of the quarrel , was not mentioned till after the war was begun . the colour of raising an army , being to fetch in delinquents . after which ( says his majesty ) among other lesser innovations , this chiefly was urged : the abolition of episcopal , and the establishment of presbyterian government . as to the point of imperial honour , wherein his majesty may possibly concern himself more immediately : it is a high excesse of goodnesse to make his favours common , where they are look'd upon so cheap , ( as here ; witness these daily new transgressions , since his most gracious pardon . ) [ some men ( sayes the late king ) have that height , as to interpret all fair condescendings , as arguments of feebleness , and glory most in an unflexible stiffness , when they see others most supple and inclinable to them . ] there remains yet a third question under this head of honour ; that is , how far his majesties generosity may extend it self , in favour , and protection of those persons that have serv'd him , through all extremities till they have nothing left them beyond the hopes of honourable epitaphs . these people have consciences too ; a sense of duty and religion . they reverence the episcopal order , and that , which through the sites of bishops , was equally wounded : the order of kings . at last , those that subverted the former , and usurped the latter , demand ( i think in reparation of their hazards ) a presbyterian government . in which particular , our duty teaches us not to direct our master : only we take a sober freedome to answer our accusers ; and to professe to all the world , that those who fought for king and bishops , were in our opinion as honest men at least as they that fought against them . to his majesties honourable consideration , i think in this point we may claim a right . we have suffer'd for , and with his royal father , and himself , and the main justice of the cause , betwixt the king and those that serv'd him , is the same thing : so that whoever strikes at vs , wounds our soverein . lastly , there is a justice of prudence , wherein a man may frame a thousand reasons against the encouraging of the presbyterians ▪ not speculative , and airy notions , but close , and pinching reasons , grounded upon weighty authority , and a never-failing course of long experience . ( yet not to dictate to his majesty , to whose will we submit our reasonings ) first , if their desires were modest , the manner yet of promoting them , is too rude and positive ; they preach and print their grievances , which is the way rather to stir a faction , than allay a scruple . lord , ( sayes mr. manton ) give us the liberty of the gospel , before we go hence and be no more seen . ] as if episcopacy , were paganisme . 't is dangerous to grant more , to those that take too much . how do i reverence the divine spirit of his late majesty . the great miscarriage i think is , that popular clamours and fury had been allowed the reputation of zeal , and the publick sence ; so that the study to please some parties , hath indeed injured all . and again ; take such a course as may either with calmness and charity quite remove the seeming differences and offences by impartiality , or so order affairs in point of power , that you shall not need to fear or flatter any faction ; for if ever you stand in need of them , or must stand to their courtesie , you are undone : the serpent will devour the dove : you may never expect lesse of loyalty , justice , or humanity , than from those who ingage into religious rebellion : their interest is always made gods , under the colours of piety , ambitious policies march , not only with greatest security , but applause , as to the populacy ; you may hear from them jacobs voice , but you shall feel they have esaus hands . to what i have said , i shall be bold to add a justice of proportion ; and thereupon two questions . . why should the presbyterians ; a small , irregular party , pretend to give the law to the supreme authority , the established constitution ; and incomparably the greater part of the nation ? . why should those people , that with a more then barbarous rigour press'd the covenant : ejecting , sequestring , imprisoning such as refused to take it , and without mercy or distinction : — those that in publick barr'd non-covenanters , the holy communion in express terms with adulterers , slanderers , and blasphemers , affirming in the pulpit , that all the non-subscribers to the covenant were atheists . — why should ( i say ) those people that with so unlimited a tyranny imposed upon the nation a rebellious league ; to the engagement of their souls in taking it ; their liberties and fortunes in refusing : — i say yet once again ; why should those people now at last demand an interest in that government , which root and branch they have laboured to extirpate ? or with what face can they pretend a right to an authority , where but by mercy they have none to life ? ( i speak of these late libellers and their abettors . ) let me be understood likewise by presbyterians , to intend those of the scottish race , to whom we are beholden for our discipline . that faction first advanced it self by popular tumult and rebellion . knox learned the trick on 't at geneva , and brought it into scotland ; we had our agents too , that did as much for us , these fellows conferr'd notes , set the wheel going , and we were never perfectly quiet since . vpon the whole matter aforegoing ( in the gentleman 's own words ) we firmly build this position , that the presbyterian party , ought not , either in justice or reason of state , in any wise to be encouraged , but rather rejected ; neither ought they to be protected in any inconformity to the law , but rather totally depressed . his second quaere is soon dispatch'd , viz. ii. qu. whether the presbyterian party may be protected and incouraged , and the episcopal not deserted nor dis-obliged . first , many things are possible , which are neither just nor rational ; and therefore it matters not much to allow it the one , if i prove it not to be the other ▪ imagine such a contemperation of episcopal , and presbyterian pretences , as might atone their present disagreements , yet where 's the king ? the interest that 's principal in the concern , is not so much as named in the question . the quarrel was about the militia , not lawn-sleeves , and the royal party is to be taken in , as well as the episcopal . the truth of it is ; this gentleman does not find it convenient at present to move an utter extirpation of bishops : but he proposes that , which granted , would most infallibly produce it . a consociation forsooth , that for the better credit of the project , shall be called a regulated episcopacy , which in good honest english is next door to a tyrannical presbytery . in fine , the episcopal authority is deserted and disobliged by the admittance of a presbyterian competition . yet pardon me , i have found a way to reconcile them , make but these squabling presbyterians , bishops , and the work 's done : as presbyters they are encouraged ; and ( i dare say ) not disobliged , as bishops . the plague of it is , there 's neither justice nor reason of state for 't , and so we are where we were again . we shall make short work too with his third question : for in effect it spells just nothing . iii. qu. whether the upholding of both parties by a just and equal accommodation be not in it self more desireable , and more agreeable to the state of england , than the absolute exalting of the one party , and the total subversion of the other . i must needs take notice here of two mistakes , the one in propriety of language , viz. the vpholding of both parties . one of those parties is not up , and cannot be upheld . the other , shifts the question , and states the difference betwixt the exaltation of the one , and the subversion of the other , when all that we desire is but to keep both where they were , without advancing or depressing either . if they have any title to the interest they challenge , the same had cromwel to the crown . this question must be better stated , before we think it worth an answer . one reflexion now upon the whole . here 's exaltation , — and subversion ; — but not a syllable of toleration : and what 's the reason of all this ? they are afraid that would be granted ; and how should they do then to pick a quarrel ? their way is never to be satisfi'd in conscience , with what the king can give in honor , and reason . ( his sacred majesty's observation ) a grand maxim with them was always to ask something , which in reason and honor must be deny'd , that they might have some colour to refuse all that was in other things granted ; setting peace at as high a rate as the worst effects of war. ] i have cited this already , but every line drawn by that hand deserves to be repeated . to this , there is another end that 's common to the gang , which is , to draw an odium upon one party , and a compassion toward the other . and other end than this do i see none at all , in his absoute exalting , — and total subversion . we covet no change , but desire the contrary . how little soever it may appear to our purpose , 't is very much to theirs , to have the people understand by absolute exalting , — the dangerous and intolerable pride of bishops ; and by their total subversion , on the other side , how sadly the word goes with the professors of the gospel . these trivial appearances have more weight , than commonly the world imagines : 't is not so much ( as hooker says ) how small the spark is that flyeth up , as how apt things about it are to take fire . their business is to stir the affections of the common people , which must be done by means and ways , to wise men , in themselves ridiculous , but in their applications of most desperate effect . i speak in earnest , that very tone they use in preaching ; that fellow-feeling-tone ( as they would have it understood ) is i believe of great use to their business . i have observed the groans that follow the ahi-mee's , and beyond doubt those snivelling affectations are not without their benefit . that 't is a forc'd and acted passion , is evident in this ; they almost all of them use the same emphasis . i would not for my hand let fall a syllable should cast a scandal upon that holy ordinance : and with my soul i reverence the grave and pious clergy . we cannot attribute enough to god ; assume too little to our selves . we cannot be too much afflicted for our sins , nor too sensible of our own unworthiness . yet i suppose a fit christian sorrow may be contain'd within such terms as to reach heaven , without disturbing the congregation . to come to a church-dore , and hear an out-cry , as if a man were cutting for the stone ; and what 's all this , but an afflicted pastor , mourning for those heavy judgments , that hang over the land because of common-prayer : and then the sisters groan so ruthfully , you 'd swear five hundred women were in labour . away with these ostentations of holiness , — but first away with the discourse of them . i must confess , the gentleman hath offered fair , and more i doubt then he can undertake for , were it accepted . what if six presbyterians of seven renounce his moderation , and say he treated without commission : where 's his pacifick coalition then ? 't is for a parity they struggle ; which when they have got , they shall as much contest among themselves to crush again , as ever they did to introduce it . just thus was the king treated ; he was to rule in consociation too , by the advise of his presbyters . and what came on 't ? the factions interfer'd ; the change went round the circle ; and at long-length ; in the place of a most gracious prince , up starts a most tyrannical protector . and yet i verily think , a way might be found out to work upon these people : let the king settle their strict form of discipline ; fill the presbyteries with episcopal divines , and elders of his own party ; i verily believe these very men would be as hot for bishops . i cannot comprehend the temper of that sacrilegious tenderness , that makes men digest bishops lands , and yet forsooth they cannot swallow the sleeves . onely this word . some of the authors i have quoted for episcopacy , ( to deal sincerely ) may be as well produc'd against it . for that , let them look to 't , i am innocent : and my cause clearer for it . they found it for their interest to engage their disciples in many opinions , which for their honor they would not undertake to defend against their equals . i should end here , were i not drawn out beyond my purpose , by a second part from the same hand ; which should not yet divert me from my first intention , could i but save my self , in letting it absolutely alone . by the formalities of title and connexion , it seems related to the former part , further then by some passages in the treatise it appears to be ; whereof some few i am concern'd to examine , and i shall shorten even that little i intend , as much as possible . he calls it — a deliberative discourse , proving , that it is not agreeable to sound reason to prefer the contracted and dividing interest of one party , before the general interest of protestantism , and of the whole kingdom of england , in which the episcopal and presbyterian parties may be happily vnited . we are agreed in all but in the main , and as to that , i have already shew'd , that in the subject of our difference , the presbyterian party ( that is , the kirk-party ) is divided from the protestant : so that unless it can be made out , by the judgment of the reformed churches , that prelacy is antichristian , and that instituted ceremonies are vnlawful ; the author of this deliberation overthrows himself by his own argument , of preferring the general interest of protestantism , before the contracted and dividing interest of one party . we should not take in discipline within the pale of religion , but against that party , which reckons it an essential mark of the church . and let them take their choice , whether it shall be accounted among things indifferent , or necessary . if the former , obey the imposition ; if the latter , let them produce their authority . the foundation being mis-lai'd , the building will hardly stand : or , which is worse , it falls upon the builder . he says , his aim is unity , and truly so is mine ; but vnity in such a composition will never set us right . two may agree in the same point of verity ; but then that truth must for it self be entertain'd , without considering one another . if about any thing material we differ , flie to the judge of truth : the scriptures , and the church : if about less , and common matters , go to the rule of duty , ( in such cases ) the setled law. but i forget my self . it must needs be ( says the deliberator ) the wisdom of this state to smother all dividing factions , and to abolish all partial interests , that the common interest of england may be alone exalted . observation i hope he does not mean , by state , the keepers of the liberties ; if the supreme authority of this nation as it is legally vested in the king , the man has kill'd himself . what are dividing factions , but such parties as start from that common rule the law , which every state is bound upon a principle of policy , and honor , to preserve sacred and inviolable ? the law is but the wisdom treasur'd up of many ages ; — onely an amass of all those lights , which long experience , strict search and industry ; and many consultations of great statesmen , have given to the discovery of our true interest . great reason is there to approve so great authority : and as great shame it were not to avow what we our selves have done ; ( the law being but an universal vote ) beside the penalty of disobedience . how mad then , how ignoble , and how desperate shall we esteem that faction , that breaks through all these bonds of reverence , honor , and prudential security , to force that sanctuary , wherein , as christians , and as men , we have reposed , first , the protection of our religion ; — and then the arbitration of our lives and fortunes . from such dividers , heaven deliver us , first , and then preserve us . all enterprises ( says our author very rationally ) that have their beginning in judgment , and not in passion , are directed to a certain end set up as a mark , and that end is not a business at rovers ; but some particular steady issue of things , certainly or probably apprehended and expected : wherefore let wise men consider the mark where at they level , and to what issue and state of things their actions tend . most certain 't is ; without that mark men go they know not whether . first the end ; then , the way ; is ( i suppose ) the common method of all wise men : and his advice to such , to look before them , might have been spared , they would have don 't without it . now to his business ; but first , i 'le clear the way to 't . the question is , whether the fomenting of these discords , ( viz. in matters of discipline ) do not proceed from a carual design ? and he debates the matter with the episcopalians . here is a numerous party not of the dregs and refuse of the nation , but of the judicious and serious part thereof : what will they do with them ? and how will they order the matter concerning them ? would they destroy them ? i solemnly profess , that i abhor to think so by the generality of the episcopal perswasion : i would disdain to mention such an unreasonable impiety , were it not to shew the inconsiderate and absurd proceedings of an unalterable opposition , as that it cannot drive to any formed end and issue . that protestants should destroy protestants , for dissenting in the point of ceremonies , and sole jurisdiction of bishops , is so dreadful a violation of charity and common honesty , that it is a most uncharitable and dishonest thing to suppose it of them . what then ? would they bear them down , or keep them under hard conditions ? shall all persons that cannot yield exact obedience to ecclesiastical injunctions concerning all the parts of the liturgy , and ceremonies , be suspended and deprived as formerly ? shall ministers of this judgment be cast and kept out of ecclesiastical preferment and employment ? shall all private conferences of godly peaceable christians , for mutual edification , be held unlawful conventicles ? it hath been thought by wise men to be against the rules of government , to hold under a rigid yoke a free people , of such a number and quality , and intermingled in all estates and ranks , and intimately conjoyned with all parts of the body politick , that it is almost impossible to exclude their interest from a considerable share in publick actions . observation we are so often told of this judicious serious party , pray let 's allow them to be a company of very fine gentlemen , and mind our business . i think he says they are numerous too . so were the frogs that came into the king's chamber : and what of that ? in good truth , altogether , it is a very pretty anagram of sedition . if it wants any single circumstance that 's needful to procure a tumult , i am exceedingly mistaken . mark it , here 's number ; conduct , and pretence of right , to embolden , and to fix the multitude . then , to provoke , and heighten them : old sores are rub'd ; they are minded how they were used so long ago ; and hinted yet of worse behind , if they have not a care betimes . what is all this to say ? but gentlemen , you remember how it was with you formerly ; if you have a mind to any more of that , so . but things are well enough yet ; there are those will stand by you that know what they have to do , and enow to make their hearts ake . — vvhy it is against all rule of government , to put this yoke upon a free people . — if the author be within hearing ; he should do well to be his own expositor . in the mean while , compare we the gloss with the text. he speaks now in his own words , which the reader may find by conferring them with the entire matter of the last quotation , to be extracted with the strictest justice to his meaning . here is ( says he ) a numerous party , of the judicious and serious part of the nation : what will they ( the episcopalians ) do with them ? &c. would they destroy them ? &c. i solemnly profess , that i abhor to think so of the generality of the episcopal perswasion , &c. shall they be suspended , and deprived as formerly ? shall all private conferences of godly , peaceable christians , for mutual edification , be held unlawful conventicles ? it hath been thought by wise men to be against the rules of government to hold under a rigid yoke a free people of such a number , and quality . — this is cutting of a man's throat with a whetstone . truly horace his saying would sound very well from this gentleman . — fungor vice cotis , acutum reddere quae ferrum valet , exors ipse secundi . my office is to whet , not cut. to tie him up now to his own philosophy , which is , ( according to his fore-alledg'd position ) that all rational enterprises propose some certain end , unto which end , all wise men conform their mediate actions . if it be so , ( as we are agreed upon it ) then by that very reason which directs him to chuse the means , are we enabled likewise to guess the end . his end , he says , is peace ; and in this treatise he hath chalk'd his way to 't . he 's a wise man , and certainly proceeds in order to the mark he levels at . let him be judge by his own rule . to mind the peevish of old grievances , and in so doing to transport the honest with a just sense of new indignities ; is this the way of peace ? to break a solemn law ; that law that saved the breakers of it ; to abuse the mercy of the prince that made it ; and to traduce the government of his father , whom they themselves destroyed ; and which is worse , to justifie all this : is this the way of peace ? to startle the mad brutish rabble with dangerous apprehensions ; to lay the justice of their cause before them , and when they are ripe for mischief , to shew them men and arms , — is this the way of peace ? — then let me learn which is the way of tumult . shall protestants destroy protestants , ( says he ) for dissenting in the point of ceremonies ? no , but the law shall destroy subjects , for attempting to rule their governors . touching their conventicles , since they fal● in my way , i think of them , as of the painter'● bad god that made a good devil : i take them to be none of the best churches , but for ought i know , they may make excellent — i beg ye onely to observe now , the equity o● these good folks . is it for the service of christ , and the encreas● of his kingdom the church , that so many abl● divines should be debarr'd the use of the lord talents , that so many laborious minister should sit still in silence ; that when christ teacheth us to pray that the lord would thrust forth labourers into his harvest , those labourers should be thrust out of his harvest ? surely this would make a cry in the ears of the lord of the harvest . observation do none of the woes in the gospel belong to this talker of it ? the service of god went merrily on , in the thorough reformation ; did it not ? when not a minister kept his living , but to the hazard of his soul ; and in several places ( where the allowance was small ) neither sacrament nor sermon , for divers years together . but in those days , the covenant kept all in good order . with what a monstrous confidence does this man press a text , which the whole nation knows is clear against him ! and all in scripture-phrase forsooth : ne sine formâ tantum scelus fiat , for the honour of the exploit . these people use religion , as your london-cooks do their pickled barbaries : they garnish with it . it serves for every thing : i know not how it is , but they do 't , because they find the women like it . when the episcopal , and loyal clergy , their wives , children , and families , were swept entirely away by th●t scotch plagve the covenant ; that made no cry sure in the ears of the lord of the harvest . let the great great judge of all the world determine it . if the neglect of brotherly pacification hold on , and the hierarchie resolve upon their own advancement to the highest pitch , one may well conclude , that they make a full reckoning to wear out the presbyterians , and to swallow up their interest , conceiving they are able to effect it by degrees ; and that greater changes than these have been wrought without much ado . let but the meanest soul alive now judge of these mens consciences . ( i speak of those that tumult since the act of pardon ) as deep a forfeiture as ever was made by mortals , the king hath remitted to them . they have cost the nation more then they have left it worth , beside the blood , the grief , and desolation they have brought upon it . this notwithstanding , they have at this instant the self same interest they ever had , as to freedome and safety , and otherwise more : they keep what they got ; beg , and get more ; and are not yet content unlesse they govern too . but this is but another alarm , as who should say ; look to your selves my masters ; lose not an inch , for if you do , they 'l do your business by degrees , by and by , among other concurring advantages , to the great changes queen elizabeth wrought in religion ; he reckons this for one . popery ( sayes he ) being in substance a religion con●rary to what was publickly professed , had no advantage for encrease by publick preaching , or books publickly allowed . observation nothing more certain then that the freedome of the press and pulpit , is sufficient to embroyl the best ordered government in the world. all governments have their disorders and their malecontents : the one makes use of the other , and here 's the ground of all rebellions . some real faults are first found and laid open to the people , which , if in matter of popular freedome , or religion ; so much the stronger is the impression ; the vulgar being natural●y stubborn ; and superstitious . bring it to this , a very little industry carries it on at pleasure . they shall believe impossibilities , act eagerly , they know not what , nor why ; ●nd while they reach at liberty , grasp their own fetters . their unhappiness is , they can ●etter phansy a government without any ●aults , then brook one that hath some . add ●ut to this distemper , licentious pamphlets , ●nd seditious sermons , the world shall never ●eep that people quiet . wherefore since on all hands it is agreed , that printing , and preaching in opposition to a ●ublick establishment , are of so dangerous con●equence , by the force of the gentlemans ●wn rule we ought to hear no more of their discipline from the press or pulpit . observe ●is next coherence . there are now in england thousands of ministers dissatisfied in the hierarchy and ceremonies , who are all competently and many of them eminently learned . they are not generally of light spirits , but steddy and well resolved , and tenderly affected touching their spiritual liberties . observation take notice first , how many , and how resolute they are . that is , take notice again for we have had it exceeding often . his resolute thousands make me think of the tribe● repairing to david . but they are dissatisfied he sayes : it may be 't is because they are no● bishops : yet truly if they be so well resolved methinks they should not be dissatisfi'd with tha● they cannot help . i 'll ask but two questions and i have done . . are any of those tender-conscienc'● thousandsthat are so tenderly affected toward spiritual liberties , those presbyterians that denye● the king the freedome of his own chaplains ? . had any of these eminently learned thousands a hand in the assemblies letter to th● reformed churches of france , the low-countries , &c. — ( as great a schism in learnin● as the other was in religion ) he comes now t● the point indeed . commonly ( sayes he ) those people who try all doctrines by scripture , and are swaye more by its authority than by the ordinanc● and customes of men , do much hesitate and stagger concerning the sole jurisdiction of bishops , the pomp of the hierarchy , and sacred mystical ceremonies of humane institution . and therefore let the episcopal party never look to be rid of these difficulties , till they remove the matters in question , whereat a knowing people are always ready to stumble . go to then , since the gentleman will have it so , grant for dispatch the thing he presses , to wit , — that they do hesitate , and stagger . 't is hard , that when upon a private search , the question hangs in ballance , the casting in the authority of the church , and the great weight of christian charity , should not be yet enough to turn the scale . he that doubts , sins , will not excuse that man , who because he thinks he stands , refuses to take heed of falling . but let him doubt , nay more , let him resolve ; all is but for himself still , not for me . when he comes once to muster up his thousands , and talk of parties , his plea of conscience is gone : and doublesse these violent and publick sticklers for the scrupulous , ( that is in such and such particulars ) are the greatest enemies they have . it casts a scandal upon the very cause of conscience , when those who evidently want it in themselves , plead for it in others . upon this subject , exceedingly well says mr. lloyd in a late treatise of primitive episcopacy , pag. . it becomes not good men to c●nsure us for using th●s● rights and ceremonies , which we are perswaded not to be prohibited by gods law , and both they and we do surely know to be commanded to be used by mans law duly made , which is gods ordinance , to which we must be subject for conscience sake . and a little after — if any will attempt to be authors of combinations , to extort by shew of multitudes and by tumults , the alteration or abrogation of any part of the established laws , civil or ecclesiastical , they will thereby evidently manifest themselves to be but meer pretenders to a tender conscience , and power of godlinesse ; for they that labour to extort a part , if they prevail , must have the whole in their power . and can they that attempt so great robbery , love god , and the power of godlinesse ? by this cursed fruit , we know these to be most vile-hypocrites . now to our adversary . the gentleman desires to clear the presbyterians of being no phanaticks : and we 'll give him the hearing . it is said that the presbyterians promoted the kings return , not out of good will to his majesty , or a love of order , and vnity , but out of fear of being destroy'd by the phanaticks . ] to this i shall say little but that i believe there was more in 't than so . let him argue upon it . the pretended reason of their insincerity seems to me to add much to their reputation in that behalf . for if the phanaticks would destroy them , it is manifest that they are none of them . phanaticks would not destroy themselves willingly . the several various sects will wrangle with each other in verbal contests ; but they never knowingly plotted or banded against each other upon the account of their different opinions , but did all unite in one common principle of pretended liberty of conscience , and in one common cause of vniversal toleration . a pleasant reasoning . a man would think christianity as strong a tye as phanaticisme , and yet we see christians destroy one another . but come to the point . what 's more familiar then for a couple of curs to hunt the same hare , and when they have catch'd her , worry one another for the quarry ? i 'll tell this gentleman a thing now , shall make him take me for a conjurer . i 'll tell him the true reason why those presbyterians help'd his majesty in , that are not quiet now they have him . not for feare of the phanatiques : he made that objection himself for ought i know ; but here ' t is . ( still saving to my self the freedome of interpreting my own words . ) i speak only of those presbyterians that since his maiesties happy return , are yet fomenting of new troubles . the presbyterian faction have been ever constant to the rule and method of doing their own businesse in the kings name ; and this went far with the simple , and well meaning people ; but let not any man believe this interest did their work . the ruin of his blessed majesty , was that unhappy agreement with the covenanters in . after so horrid an expence of time and mony , as gave the greatest benefit imaginable to their interest , and an equal disadvantage to his own . the king by his expence being grown poor and they strong by the delay , was more and more oppressed , till at the last the field was clear'd : he and his party in appearance lost . what did these great pretenders then for the good of king and church , but share the booty , and exercise a power themselves ten thousand times more turkish then ever they called that they had abolished ? what hindered then the settlement of this nation upon its legal basis , ( as they phrase it ) if the good people had but had a mind to it ? who kept the king from his parliament ? — or was he ever nam'd but with relation to the losse of right as well of power . well , but at last , these people take their turns too , and then the king 's a gracious prince again . these factions are of kin to montaignes family , where the son beats the father from generation to generation . now we come near our purpose . look back into the scotch defeat in . not any thing more clear sure , then that the presbyterian party , would they but frankly have closed with the kings tryed friends in that engagement ; without a miracle , they must have carried it . those few they had , did well nigh all that was considerable in the action . see afterward , in , and . how dirtily upon this very accompt , the presbyterian crew treated his majesty : and look quite through their interregnum ; they have observ'd the same indisposition of uniting with the kings party , but still shaking the head , with an alass poor gentleman , at the mention of our persecuted soveraign . not to insist upon english particulars ; they never would joyn with vs to help his majesty , we never refused with them . now comes the mysterie of the reserve . say they , if we can order matters so as to get the king's person in the head of us , and keep out his party , their hands are ty'd by a principle of duty ; our power is enlarged upon an interest of favour , and we can play our game at pleasure . that is ; wee 'l not forget to mind him of his restorers , and now and then a whisper , how debauchd the gentry's grown ; how unfit this man is for trust , that for temper , and a third for conduct . we may then propose the naming of officers , and wee 'r to blame if we forget our selves . by these degrees , and wayes , time , and a little patience will wear them out ; or if it were nothing else , the very poverty we have reduced them to , would make them ●oon contemptible . whereas should we but offer once a general agreement with that party , our design 's spoyl'd , for they 'll be more than we shall well know how to master . that must not be . our interest lyes to take in just so many , as when they have done our work , we may be able to turn out again . so much for that . this is the very soul of the rigid presbyterians . poor worms , where is our charity and regard ( they crye ) to publick tranquillitie , if we reject the sure and only means of concord ? ] observation he should have rather said , where is our providence , if we admit so sure an introduction to confusion ? to comply with one importunity of this nature , is to authorize , and encourage more ; and to please all , is totally impossible . the canons stick in his stomach notably , they force too much , and bring in poperie [ shall not the laity be allow'd to search the scriptures , nor try the doctrines delivered , but acquiesce in what their teachers say without the exercise of their own reasoning , or judgment of discretion ? ] observation yes , let them search the scriptures , as their teachers may the lawes , yet by their leave , the church and bench must interpret them . what difference is there betwixt king james his phanatiques , and king charles his ; save that they ascribe one and the same effect to several causes . both claiming equal certainty , the one , from his judgement of discretion : the other , from divine impulse ? what work shall we have when every taylour shall with his judgement of discretion cut out his own discipline , and set it up for a fashion : when these men and their bibles are alone together ( as hooker sayes ) what phrensies do they not call directions of the spirit ? he comes now to the politicks . it is a chief point of knowledge in those whose work it is to mould and manage a nation according to any order of things , to understand what is the temper of the people , what principles possess and govern them , or considerable parties of them , and to what passe things are already brought among them . observation the more a prince considers this , the lesse will he afford a scotized english presbyterian . by temper he 's ambitious ; and vnthankful ; ever craving ; and never full : govern'd by principles insociable , and cruel . he rates his party , his piety , and his kindnesse , twenty times greater then they are , and rather than confesse that he is out in his reckoning , he shall face any other man down that one on the wrong side of a cipher is lastly , in considering to what passe things are brought among them , he will bethink himself likewise how they came to be so . a state may probably root out such opinions as it conceives to be heterodox and inconvenient , by using great severity in the beginning , when the opinions are but newly sowed in mens minds , and the people are of such a nature , as to abhor dangers , and aim to live securely , and when the nation in generall is devoted to the antient custom of their fore-fathers . but the same course may not be taken when the opinions have been deeply rooted and far spread by long continuance , in a nation of a free spirit , and zealous , and the generality of those , that in a law-sense are called cives , do not detest them . truly in this case , if heterodox opinions cannot be rooted out , the men that publiquely maintain them , must : and the rather , if they be free , and zealous : for there 's the more danger in their further progresse . especially if such opinions prescribe from the successe of treason . for there , even in matters of themselves very allowable , i would not leave the least marque of an approbation . it gives too great an honour to rebellion . provided alwayes that i act at liberty , and free from pre-ingagements . where there is such a real cause of fear , as is here shadow'd to us ; that prince that loves his empires or his honour , must struggle with it betimes : safety , or pleasure , such a people perhaps will be content to allow in exchange for soveraignty : but for the rest , that prince is lost that puts himself on the asking side . it never fayles , this rule : when subjects earnestly presse for more than they ought , they ayme at more yet than they aske . they are already past their duty , and short of their ambition . in such a case as this , rigour is the onely remedy : great aptnesse to forgive is entertain'd with greater pronesse to offend . let it be thought upon ; if any danger , where it lyes : not in the bare conceit of phancy , or dislike , for , or against the matter in dispute , but in the means that give form , growth , and strength to those unquiet motions ; and that assemble those loose scatter'd sparkes into one flame . these instruments are mercenary pulpit-men , and scriblers ; 't is but removing them , and the danger 's over . least he should seem to want a colour for these freedomes , he tells us , that [ the present age being more discerning , all sorts affect a greater liberty of judgement and discourse , than hath been used in former times . ] this we observ'd , but did not till now impute it to discretion . suppose they should grow more and more discerning , and their desires of liberty grow too ; would not these people soon grow wise enough to govern , that are already grown too good to obey ? 't is dangerous trusting of them ; yet he assures us otherwise . this kingdom , after the removing of foundations , is by a marvellous turn re-establish'd upon its antient basis . and verily that which hath wrought the change will settle it ; that which hath brought such things to pass , will keep them where they are , if we do not overlook and sleight it : and what was it , but the consent of the universality , the vote of all england ? observation if all that acted toward this late and blessed change meant to fix here : this needless , ill-timed , and dividing controversie , concerning ceremonies , would have been spared : and those which move the question with such earnestness ; at their prayers , rather than these expostulations . 't is an ill age when theeves arraign the law. that sort of men which ruin'd us , proposes now that very method , by which we were destroyed , to settle us , inviting the distemper'd people by this overture , to take their poysoners for their physicians . 't is very true , that ( under providence ) it was the common vote , and stirring of the nation , restored the king , and the law : and shall we now restrain that universal comfort to the particular advantage of that single party , that first invaded them ? how great a blemish were it to the honor , and wisdom of the nation , after so long , and hard a tugg , to throw away the sum of the contest : as if we had wrangled all this while for shadows ! but to explain my self . they that think matter of ceremony to be the true reason of the difference on either side , mistake themselves . it is the law it self , which is assaulted by the one party , and defended by the other , in the particular of ceremony : and it is the king himself that is affronted in the indignities they cast upon bishops . to leave the matter clear : there is a faction which would over-throw the law , and set up themselves above it ; and these contrivers put the people upon cavilling for ceremonies . they innocently , under a mistake of conscience , advance an interest of usurpation , taking that to be onely a dispute about the lawfulness of the practise , which rationally pinches upon the validity of the power . it ends in this . grant once , that a popular vote may over-rule a stated law , ( though but to the value of a hair ) the vertue of that reason extends to our freedoms , lives , and fortunes , which by the same rule they may take away as well as ceremonies . and ( as the case stands ) kings as well as bishops . but [ seeing this great revolution hath not happened by the prevailing force of one party , but by the unstrained motion of all england : what reason is there , that one party should thrust the other out of its due place of rest ; upon the common foundation ? no reason in the world . the law is our common resting place : the main foundation upon which we are all to bottom . the law is an impartial judge , let that determine which place belongs to bishops , which to presbyters ; what ceremonies are lawful , and which not . this is a short and a sure way , worth forty of his coalition . having pressed union hitherto , he proceeds now to remove certain impediments ; one whereof is an erroneous judgment touching the times foregoing the late wars . observation in truth 't is pity the people are no better instructed . then let them know from me , those very principles these folks contend for , were brought by knox about . from geneva into scotland , from thence they were transmitted into england , since which time , the abettors of them in both nations , have never ceased by leagues , tumults , rebellions , and vsurpations , to embroile the publick peace , and affront the supreme authority . they have formally proceeded to the deposing of princes , the exercise of an absolute authority over the subject : the abrogation of laws , the imposition of taxes ; and , in fine , to all extremities of rigour , as well in matters of civil liberty , as of conscience . he that desires a presbytery , let him but read presbyter , for king , in the first book of samuel , and the eighth chapter , and he shall there find what he is reasonably to expect . these were the pranks foregoing the late wars : and such as these will be again , if people be not the wiser . but our camerade will be none of the party sure : for , i abhor ( says he ) to take upon me the defence of our late distracted times : the distempers thereof i would not in any wise palliate . ] is the wind in that dore ? now do i feel by his pulse , that crofton's laid by the heels . he hath forgot , that the war was between the king , and both houses of parliament . and that the presbyterian party in england never engaged under a less authority than that of both houses of parliament . ] and that presbyterians have never disclaimed , or abandon'd their lawful prince . ] it may be he means , that he will not justifie the distempers of the other side . but why do we contest ? since he tells us , that — it is the part of weak and selfish minds to contract religion to certain modes and forms which stand not by divine right , but by the wills of men , and which are of little efficacy , and very disputable , and if supposed lawful , ought to be governed by the rule of charity . observation i would fain know which is more tolerable ; for the church to impose upon the people , or the people upon the church ? for the people on the one side to exempt all , or for the church on the other side to bind all . order it self is of divine appointment ; but the manner of ordering ( save where god himself hath preimposed ) is left to humane liking and discretion . to think ( says he ) that none is a good christian , a sound protestant , a fit minister , that cannot subscribe to such modes , and forms , proceeds from a narrow , and ignoble judgment . he may be a fit teacher for geneva , that cannot subscribe to the form of england , and a fit minister for england , that cannot conform to the practise of geneva ; they may be both good christians too , and sound protestants ; yet neither of them fit in transposition . 't is one thing to be qualifi'd for the ministerial function , and another thing to be fit for such or such a constitution . 't is true , he officiates as a minister : but thus , — or so — as a subject , and that 's the real ground of their exception . they do not willingly admit the king's authority in matters of the church : and that , which effectually is but their own ambition , they obtrude upon the world , as a high point of tenderness to the people . there are beyond all doubt , weak consciences , fit objects for indulgence : but the less pardonable are their mis-leaders , whose business 't is for their own ends to engage the simple multitude in painful , and inextricable scruples . let them preach down-right treason , stir up the rabble to tumult , and sedition : if they chance to be caught and question'd for it : see with what softness they treat their fellows , and with what supercilious gravity their superiors . when some degree of forwardness breaks forth , it is encountred with that severity which hazards the undoing of the weak part , that should and might be healed . ] and again , to the same effect , ( concerning crofton's commitment , i imagine ) [ but suppose that some of this way were guilty of some provoking forwardness , should grave patriots and wise counsellors thereupon destroy the weak part , or rather heal it ? a prudent father is not so provoked by the stubbornness of a child , as to cast him out , and make him desperate while there is yet hope concerning him . it is meet indeed for princes to express their just indignation , when subjects presuming on their clemency do not contain themselves within their duty ; and the seasonable expression of such disdain , wisely managed , is of great force in government : nevertheless if it get the mastery , it is exceeding perilous . it was the counsel of indignation that proceeded from rehoboam 's young counsellors . ] what this language deserves both from the king and his counsel , let those that have authority to punish , judge . when governors resent the non-compliances of a party , their best remedy is to remove the occasions , when it may be done without crossing the interests of state , or maxims of government . observation that is , if the people will not yield to the prince , the prince should do well to yield to the people . a most excellent way for a king that hath to do with presbyterians : where he shall be sure never to want subject for his humility , nor ever to get thanks for his labour . where there are many sufferers upon a religious account , whether in truth or pretence , there will be a kind of glory in suffering , and sooner or later it may turn to the rulers detriment . observation there will not be many sufferers , where there are not many offenders ; and there will not be many offenders , where an early severity is used . but however , if any hazzard be , he that prints it , dictates , encourages , and promotes it , and deserves to suffer with the foremost . but the gentleman begins now to talk like a christian. i detest ( says he ) and abhor the tumults , and insurrections of the people , and the resisting of the soveraign power . ] observation this is honestly said yet : but hold a little . what is that soveraign power , which he abhorrs should be resisted by the tumults of the people ? even the two houses in co-ordination with the king. a little further , [ i am perswaded ( says he ) that the generality of the presbyterian denomination would endure extremities , before they would revenge or defend themselves by unlawful means , as rebelling against their lawful soveraign . observation this we shall understand too by confronting it , and find it onely the old fallacy , a little better colour'd . this part ( says he ) of the supreme power ( meaning the two houses ) is indeed capable of doing wrong , yet how it might be guilty of rebellion , is more difficult to conceive . ] now if the two houses cannot rebel , as being part of the supreme power ; ( by his argument ) neither can the presbyterians , in compliance with that party : so that by this mis-placing of the supreme authority , whatever hath been acted by vertue of any commission from the two houses , may be done over again , and no rebellion . by this device , he onely disavows rebellion so far as this , or that , is not rebellion according to his proposition , although the law determine otherwise . this is no more then what was ever maintained , even by those that stood themselves upon the highest terms of disobedience . did ever any man say , this is rebellion , and i 'll justifie it ? nay , i should be glad to hear any of them say , this was rebellion , and i 'm sorry for it . [ but it is evident , that the presbyterians love the king , and kingly government , and account themselves happy in his majesty's clemency , allowing them a just and inoffensive liberty in certain matters of conscience . ] observation the presbyterians may find many things to thank his majesty for : but i would they could hit upon a handsomer manner of doing it ; and not perpetually to be craving more , when they should be doing him service for what they have receiv'd already . they love the king , they say , but then their love is conditional , they must have something for it . would they expose themselves for twenty years together , to gaols and gibbets , all sorts of hazzards and misfortunes for their prince , and at the last sit down and sterve contentedly , out of a sense of honorable loyalty ? that subject is not right , who hath not brought his mind up to this frame ; however unhappy he may think himself in such encounters as put him to the trial of his utmost virtue . wise men inform us , that a prince by adhereing to one faction , may in time lift it up above his own imperial interest , which will be forced to give way to it as the lesser to the greater . and the prime leaders of the potent faction will sway more than the prince himself . they will become arrogant , unthankful , and boundless in their ambitious designs . this is a good rule , but ill apply'd ; unless return'd upon himself . i hope he will not call that party a faction , which submits all its actions to the clear letter of the law ; and he will hardly prove that to be none , which crosses this. if so , let common reason judge betwixt us . there is a saying , which by many hath been taken up for a proverb , no bishop , no king. i do not well understand the rise of this saying , and therefore dare not speak in derogation of their judgements who were the authors of it . but upon the matter it self , i crave to make this modest animadversion . and first it is some degrading to the transcendent interest of soveraignty , to affix unto it a necessity of any one partial interest for its support : for independency and self-subsistence , without leaning upon any party , is a prince his strength and glory . also it makes that party over-confident , and its opposite too despondent . such sayings as import a princes necessary dependence on any particular party , may in the mouthes of subjects be too presumptuous , and in the mouth of a prince too unwary . if we are not yet instructed in the weight and reason of that saying , — no bishop , no king ; sure we are past learning any thing . we found the sad truth of this judgment , in the event of the late war ; but that 's no rule . by no bishop no king , is not intended that bishops are the props of royalty , nor do the episcopalians understand it so : but that both one and the other are objects of the same fury , onely the church goes first : so that without presumption , a subject may affirm it ; and without loss of honor , a prince may grant it . i might draw arguments from the agreement of their original , the likeness of their constitution , the principles by which they are supported , and that they lye exposed to the same enemies , and the same method of destruction . but this would seem to imply a more inseverable interest then i aim at ; and raise the clergy above the proper state and orb of subjects . my meaning is more clear and open . all popular factions take the church in their way to the state ; and i am to seek where ever any prince quitted episcopacy , and saved himself . that is , his royal dignity ; for the empty name of king , is but the carkass of majesty . it is with the unruly populacy , as it is with raging tides , they press where the bank is weakest , and in an instant over-run all . if they had either modesty , or conscience , they would not force so far : if they have neither , will they stop there ? what did the late king grant ; or rather , what deny ? till by their mean abuse of his unlimited concessions , he lost his crown , and life ? yet what assurance words could give him , he wanted not : words wrapt up in the most tender and religious forms imaginable . but what are words where a crown lyes at stake ? in fine , treason 's a canker ; and where it seizes , that prince must early cut off the infected part , if he would save the sound . the true church lies in the middle between two extremes , formalists , and fanaticks . they are of circumspect and regular walking , no way forward in attempting or desiring alterations in a civil state. a prince doth hold them in obedience under a double bond . for they know they must needs be subject not only for wrath , but for conscience sake . indeed we will not conceal , that in lawfull wayes they assert that liberty which is setled by the known laws and fundamental constitutions , the maintaining whereof is the prince's as much as the peoples safety . if to be no way forward in promoting changes in the civil state , be a marque of the church : the presbyterians are out of the pale . it 's truth , they are , it seems , assertors of lawfull liberty , in lawfull waies ; but how is that i pray'e ? did they not tell us this when their swords were at our throats , when it was death to assist the king , when they were forc'd to flye to the equitable sense of the law , and quit the literal , and fetch their arguments , from inspiration , because they had none in reason . i shall here put an end to this discourse , which is become much longer already than i meant it , by reason of his addition . crofton's ill fortune i find hath made him wary , but not humble ; for he presses the same things in substance still , though in somewhat a differing manner of respect , and seeming candour . the good words he gives , belong to those persons which he shall vouchsafe to call serious , and to think worthy of them ; and the government is to be moulded , and disposed of as he pleases . finally , he pretends to ayme at a fair , and christian accord , and yet proceeds in a direct method of dividing : by sharp , and scandalous reflections upon the kings party . to say no more , his reasonings are dishonourable to the memory of the late king ; seditious , and provoking to the people ; bold , and imposing in themselves ; repugnant to the established law , and to the main scope of the general pardon . how out of all these ill ingredients should be composed a national , and healing balsome , i shall now give the reader leisure to consider . male imperatur , ubi regit vulgus duces . finis . a catalogue of some books printed for henry brome , at the gun in ivy-lane . the alliance of divine offices , exhibiting all the lyturgies of the church of england since the reformation , by hamon l'estrange esq in fol. the souls conflict , being eight sermons preach'd at oxford , and so much recommended by dr. hewit , in . dr. browns sepulchrall urns and garden of cyrus . in . two essayes of love and marriage in . the royal exchange , a comedy in . by r. brome . five new playes ▪ by r. brome , never before printed , in . poems by the vvits of both universities , in . a treatise of moderation , by mr. gaule , in . st. bonaventures soliloquies , in . mr baxter's treatise of conversion , in . the common law epitomiz'd , with directions how to prosecute and defend personal actions , very usefull for all gentlemen , to which is annexed the nature of a vvrit of errour , and the general proceedings thereupon , in . golden remains by that most learn'd r. stuart d. d. dean of westminster and clerk of the closet to king charles the first , being the last and best monuments that are likely to be made publick , in . mr. sprat's plague of athens , in . jews in america by mr. thorowgood , in . the royal buckler , or a lecture for traytors , in . a view of some late remarkable transactions , leading to the happy government under our gracious soveraign king charles the second , by r. l'estrange esq in . all the songs on the rump in . the pourtraicture of his sacred majesty king charles the second , from his birth . till this present year . being the whole story of his escape at worcester , his travailes and troubles . the covenant discarged by john russel , in . the compleat art of vvater-drawing in . mr. boys his translation of the th . book of virgil in . mr. walwin's sermon on the happy return of king charles the second . a perfect discovery of vvitchcraft , very profitable to be read by all sorts of people , especially judges of assize before they passe sentence on condemned persons for witches , in . a short view of the lives of the illustrious princes , henry duke of gloucester , and mary princess of orange deceased , by t. m. esq in . aeneas his voyage from troy to italy ; an essay upon the third book of virgil , by i. boys , esq in . trapp on the major prophets , in fol. songs and other poems , by a. brome , gent. mr. grenfeilds loyal sermon before the parliament . a caveat for the cavaliers . a modest plea both for the caveat and author , by r. l'estrange esq the history of portugall in . cases of conscience , in the late rebellion resolved by w. lyford b. d. minister of sherburn in dorsetshire . notes, typically marginal, from the original text notes for div a -e dowglas his coronation sermon , page . notes for div a -e j. c. page . douglas . * epistle to the reader . marshall . * epistle to the reader . presbyterian regulation . exact collections , pag. . page . observation . page . observation . his majesty's speech for hastning the act of indempnity . his majesty's speech at the passing the act of indempnity . page . observation . page . page . page . * english and scotch presbytery , pag. . * hist. of the ch. of scotl. p. . the presbyterians practical ministery . pag. . observation . presbyterian liberty . page . page . the consequents of presbyterian liberty . page . observation . page . page . * note . crofton . page . page . presbytery antimonarchical . the two houses have no coercive power over the king. the covenant an oath of confederacy . * note . the covenant neither lawful nor binding . pag. . observation . some honest presbyterians . page . page . ibid. page . page . page . presbyterians seditious and impenitent . page . the two houses , not the parliament . the legislative power in the king. the two houses no court of judicature . presbyters serve king and bishops alike . exact col. . page . page . presbyterian loyalty . bodin . de rep. lib. . cap. . de rep. lib. . cap. . lib. . cap. . ibid. pag. . page . presbyterian positions . page . prelacy a more orderly constitution than presbytery . rom. . . page . page . ibid. observation . rellquiae sacrae corolinae . page . page . page . * note . * note . page . note . page . exact collections . pag. . history of independency . page . page . page . observation . page . page . page . page . observation . page . page . ibid. toleration . page . page . observation . page . observ. significant ceremonies not sacred . ibid. observation . ecclesiast . polit . lib. . sect. . ecclesiast . polity lib. . sect. . * the eunomian hereticks in dishonor of the blessed trinity , brought in the laying on of water but once , to cross the custom of the chur. which in baptism did it thrice . page . can. . eccles. polit . lib. . sect. . page . page . observation . page . observation . page . page . can. . observ. canonical subscription defended . page . * the late kings declaration concerning scotland , page . page . x] can. . y] can. . page . observation . page . observation . * pa. . page . page . observation . page . a voluntary conscience . pa. . observ. ibid. observ. bibliotheca regia , p. . his majestys protestation . page . page . pag. . observation . pag. . ibid. observation . english & scotch presbyterians no protestants . l' interest des princes discours . . puritan-protestants . page . observation . page . observation . pag. . observation . page . ibid. page . observation . page . part . . apol. confess : per pap. pag. . de reform . adver . eccles . pag. . bez. cont . sarav . p. . * note . calvin epist. pag. . scripta anglicana , p. . h. l. s. his affinity of sacred liturgies . pag. . cap. . cap. . act. . act. . act. . act. . cap. . the rise of presbytery . the process of presbytery . dangerous positions , pag. . dangerous pos. pag. . dangerous pos. pag. . dangerous pos. pag. . pag. . pag. . pag. . dangerous pos. pag. . pag. . presbyters doctr. concerning kings . knox to engl. and scotl. fol. . gilby obedience , p. . register , p. . goodman , p. . spotswoods history of the chur. of scotl. p. . scots plea p. . kings declaration concerning scotland , p. . ibid. p. . bancroft , p. . king's declaration , . ibid. . ibid. knox. bancroft pag. . ibid. p. . admon . . cartwright . holy discipline , pag. . ibid. . ibid. ib. . inter. of engl. part. . p. . * by which term they difference their classical approbation , from episcopal ordination . * inter. of engl. par. . p. ● . the reformers way of petitioning . holy discipline , p. . bancroft's dangerous posit . p. . ibid. p. . ibid. p. . inter. of engl. p. . ibid. bancroft pag. . ibid. . p● . ● . inter. of engl. p. . positions of the conventicle at glasgow , an. . presbytery tyrannous to the people . bancroft p. . ibid. p. . presbyters persecutors of k. james . k. james his works : pag. . ibib. p. . the antiquity of phanaticks . reasons against coalition . justice of conscience . justice of honor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . k. james his works , p. . the late kings counsels . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . page . ib. p. . ib. p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . ibid. pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . page . ib. p. . the late kings declaration concerning scotland . pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . observation . page . the best rule of interest is the law. page . observation . page . page . the presbyterian method of making peace . page . page . observation . page . page . chr. . page . observation . page . ibid. observation . the presbyterians do their own business in the kings name . page . page . page . page . observ. page observation . page . page . observation . page . page . interest of england . part . page . part . page . ibid. . page . pag. . observation . page . page . page . page . page . interest of england . page , ibid. . page . interest of england . page . pag. . observation . pag. . observation . page . observation . joshua redivivus, or, mr. rutherfoord's letters divided into two parts, the first, containing these which were written from aberdeen, where he was confined by a sentence of the high commission ... partly on account of his non-conformance : the second, containing some which were written from anwoth ... / now published for the use of all the people of god ... by a wellwisher to the work & people of god. rutherford, samuel, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing r estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) joshua redivivus, or, mr. rutherfoord's letters divided into two parts, the first, containing these which were written from aberdeen, where he was confined by a sentence of the high commission ... partly on account of his non-conformance : the second, containing some which were written from anwoth ... / now published for the use of all the people of god ... by a wellwisher to the work & people of god. rutherford, samuel, ?- . [ ], p. s.n., [rotterdam? : [ ] place of publication suggested by wing. errata on preliminary p. [ ] imperfect : faded and stained, with print showthrough and loss of print. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism. scotland -- church history. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion joshua redivivus , or m r rutherfoord's letters , divided in two parts . the first , containing these which were written from aberdeen , where he was confined by a sentence of the high commission , drawn forth against him , partly upon the account of his declining them , partly upon the account of his non-conformitie . the second , containing , some which were written from anwoth , before he was by the prelats persecution thrust from his ministery ; & others upon diverse occasions afterward , from st andrews , london , &c. now published , for the use of all the people of god ; but more particularly , for those , who now are , or afterward may be put to suffering for christ & his cause ; by a wellwisher to the work , & people of god. joh . . . they shall put you out of the synagogues : yea , the time cometh that whosoever killeth you , will think that he doeth god service . v. . and these things will they doe unto you , because they have not known the father , nor me . thess . : . seeing it is a righteous thing with god , to recompense tribulation to them that trouble you . v. . and to you who are troubled rest with us , when the lord iesus shall be revealed from heaven with his mighty angels , &c. printed in the yeer m dc lxiiii. christian reader . i intended at first , to have given thee , the trouble of a larger preface to these epistles ; but i perceived upon second thoughts , that as thou shouldest be at a loss in being thereby kept up too long a● the entry , so i should gain but little by following my first look ; & therefore i have on purpose foreborn what i intended : wherein as i have pleased my self no worse ; so i am sure i have pleased thee much better , then if i had followed forth a designe , whereby thou couldest have reaped so little advantage : and therefore leaving & laying it aside , i shall confine my self to what doth more peculiarly relat to this great , little book . in the entry give me leave to tell thee , that as there are many of the authors papers , both polemick and practicall , which he intended for publike use & advantage , that will never see the light ; because ( being like appelles picture which was either to be perfected by his own pencil or wholly laid aside ) he carried his pen away with himself , leaving few in the generation that would undertake to follow his notion and finish it , or if they should essay it , it would be in the issue ; humano capit● cervicem jungere equinam : upon which account the church of god may lament the loss of such a master in israel : as the world ( i say ) is , at no small loss , by being robbed of so rich a treasure , which was intended for them ; so , these few , which the author did not at all intend for publike use , are here sent abroad : he did violence to the desires of many in refusing to publish them ( howbeit he was known to consult the satisfaction and advantage of the truely godly , more then his own contentment or ease ) not because he thought them unworthy of a scholler , as not being stuffed with a great many sterril notions : if any alledge this , it 's non causa pro causa ; but the true reason why he endeavoured to suppress & conceal them from the world , was , lest any man should think of him above what was meet ; because ( if not of the abundance of revelation , which yet god did indeed give his suffering servant , as will be clear by comparing what he foresaw , both as to the work in generall , and as to some particular persons , with the event ; yet ) of the abundance of soul-refreshing manifestations that he had : this was the true reason which made him inexorable and kept him from listening to the most pressing & assiduous entreaties of his friends : he had many things which commended him to the people of god ; but his covering his great attainments as a christian , and the pregnancie of his parts as a scholler , with the vail of humility ( which is the chief ornament of a gracious spirit ) as it did render him peculiarly & deservedly dear to them ; so it made both the one and the other shine more brightly , & did besids their native and intrinseck beauty , give an adventitious brightness and lustre to all that great stock of grace , and store of parts , which were found ( rara avis interris ) joyntly in him . it was manifest to all who were but a little acquaint with him , that his modestie and humility was such , that in all his most eminent appearances for god , he studied to disappear , lest he should by standing up , be guilty of intercepting any part of that glory , which belongs to him alone ; of whom are all things , & for whom are all things : neither was he at any loss hereby ; for thus he became great in the kingdom of god : his growing downward , in that high and gospel-adorning grace of humility , made him grow upward in favour with god and all good men ; and thus by denying himself , and seeking god alone ; he both found what he sought , and got what he was not willing to take , nor would owne as his due . but , besids this true account i have given , why the world was deprived of so usefull & edifying a peice to this day ; i think it should not pass without a remarke , that god in his good providence , hath reserved the publication thereof , for such a time as this , wherein it seems to promise a singular advantage , beyond & above , what was probably attainable at any other season : first as to the suffering people of god , who while they are deprived of these things in publike , for the most part , which comforted them over all their sorrowes , & while the songs of the sanctuary ( because the philistims have stopped most of these wells out of which they used to draw & drinke with joy , that , which was sweter to the taste , then honey to the mouth ; or they have thrown that into them , which hath not onely made them lose their former relish & sweetness ; but hath rendred them so bitter , that they are now become gall and wormewood ) are turned into howling & bitter lamentation ; while it is thus i say , with the people of god , that in stead of being made glad in his house of prayer as formerly , they are sighing for the ceasing of these solemne assemblies : they may in their sad hours commune with this sufferer , who not being willing to eat his morsell his alone , speaks to them good words and comfortable : he telleth you , beloved sufferers , what a heaven is to be had in christ's company , even when ye are put to bear the cross , & to have shame & suffering for his sake , as your inseperable companion : neither is his discourse upon this subject , an empty or idle speculation ; nay , he speaks what he knoweth : the god for whose cause he suffered , comforted him in the like tribulation , & so he is in case to comfort you , by the comforts , wherewith he himself was comforted of god. next , as to these of the ministers of the gospel , who by the violence of their adversaries are driven from their flocks [ which to a godly minister is the greatest of afflictions ] such i say , may see for strengthning of their hands , while they are put to contend with these that are too strong for them ; how this noble witness , who suffered for the same cause , carried , how he acquit himself , & overcame : the archers shot sore at him , but his bow abod in it's strength●… the armes of his hands were made so strong , by the hand of the mighty god of jacob , that he was too hard for all that entered the lists with him , & when they thought they had done sufficient , either to force him to a compliance , or to make him faint under the effects of their fury , by depriving him of his ministery , which was dearer to him then his life ; he was not by all this , so much put to suffering ( to speak properly ) as he was for a season , a little removed from the noise & distraction that is abroad in the world , to be alone with god. o blessed solitude ! o sweet societie ! ) he was taken out of the clamour & confusion that is here below , up to the mount , where he was admitted to a neer familiarity , & experienced the sweetness of that fellowship with god , which he had preached unto others : though he was not taken from the earth ; yet he was not onely keeped from the evill that was then , and is now , in the world ; but he injoyed such a heaven under his heavy pressurs , that if the being about of his master's business , had not been prized by him , as preferable to his own consolation , he would have been in hazard of forgetting the troubles of zion , and of saying , it 's good for me to be here ; but he was such a servant , as made is his meat & drink to doe his masters will , he had so learned christ , as to prefer his concernments to his chief joy : & therefore , ye will finde him often in these epistles , feasting upon the consolations of god , with the tear in his eye , while he remembers zion , & calls to mind the desolat condition of the flocks of christ [ particularly his own ] for whom nothing was prepared . he found in his solitude such a measure of presence , as could hardly have been expected , out of the chamber of presence , where there is fulnesse of joy & pleasures for evermore : he know more in this happy retirement , of the excercise of them who are above ( who being made kings unto god , have crowns upon their head , & being made priests also , sacrifice these to the giver ) then he could have learned , by revolving all the volumes that are written in many ages , amidst the greatest outward calme & tranquillity : this is the summer fruit which grew out of the hard tree of the cross of christ that he was put to bear , which was so sweet to his taste , that it made him disdain the dainties of his adversaries , & disrelish these sowre & unsavoury delights of the sons of men , which however they may at first seem to have some petty sweet in them ; yet they quickly set the teeth of the eater on edge , & are found bitter in the belly & of a bad digestion : these were the quiet fruits of ighteousness that his servant reaped by hi sufferings for christ , & that in such plenty , that out of his abundance , he sends some baskets of these sweet fruits abroad amongst his friends , both to bring up a good report upon his liberall lord & master , who allowes on his followers , while they are pinched with penury of other comforts , full measure , heaped up , running over , & shaken together : and upon the cross of christ also , to the end it might appear , that this burden is so far from imbittering the life of a suffering saint , that by the contrary , as the sufferings of christ abound in him , so his consolation also aboundeth by jesus christ. the publication then , i say , of these epistles , seems in providence to be trysted on purpose , with the sufferings of his servants at this time , that we may be encouraged by his example , to a zealous faithfulnesse , & a cheerfull suffering , & may wax bold by his bonds , under , & in which , he did experience , much of the glorious liberty of the sons of god : how oft doe we finde him preferring his confinement , to all the sublunary contentments of his persecurers ? here did he feed upon these pure & unmixed delights , which put such gladness in the heart , as expells all the latent & lurking griefs that are there , and causeth the soul , while surrounded with all outward trouble to sing ; while they feed upon ashes , & fill their belly with the east wind , who feast upon the tears of the people of god , and seem to have nothing else to interrupt their tranquillity , but how they may trouble the children of peace : it was under this restraint , & in this house of his bondage , when being shut up from , and spoiled of all creatur-comforts , that he found the surpassing sweetness of the consolations of god , which taste best , when they are most free of the mud , & mixture of other injoyments : there it was where he found the truth of that saying of augustin , tanta est dulcedo caelestis gaudii , ut si una guttula difflueret in infernum ; totam amaritudinem infer●…i absorberet : if one drop of heavenly joy should fall into hell , it would swallow up , or sweeten , all th● bitterness of that place of torment : the love of god and the joy of the holy ghost , was so abundantly shed abroad in his heart , while he was in the furnace , that his cross was not onely made there by light & easie , & his life pleasant ; but ye have him often saying ( because he found by these foretasts what inconceivable consolation must be , in the immediat vision and full fruition of god ) that if there were no other way , to come at the possession of that blessedness , he would , not onely chuse to swime through a sea of outward troubles ; but he would wade through the lake of fire & brimstone , to be possessed of god himself : and there is none , who knew the gracious sobriety of this holy man , that will judge he complemented in saying so : nay , there are none , who have found what a cool refreshing shade & aboundant consolation the soul finds , in the company of the son of man , while they walk with him amdist the flames of the most scorching fiery trials ; but they would think strange , if he spake otherwise . let us then be ashamed , to scare at the cross , or at christ's company , because of it ; since it bears the man , who bears it : let us resolve to take joyfully the ●os of all things , life it self not being excepted , in the service of such a master , who maks us gainers by our loses , and then in a speciall way maks up all our wants , according to his riches in glory , when we have forsaken all to follow him : let us study to carry in the sight of adversaries , as men who cannot be made miserable by affliction ; for if we be but indeed faithfull to him , we are more happy at our worst , then we know ; or rather we are onely in so far miserable , as we know not how happy we are : he who is admitted to know that he hath a place in the heart of god , needs but care little what he meet with from the hand of man : this may wipe all teares from his eyes , even while he sighes out that sad word , i am poor and needy , that he knoweth , and is in case to adde that other , yet the lord thinketh upon me , & doth earnestly remember me still : and by the way ( though it 's neither far out of my way nor thine , nor eccentrick to my present purpose ) let me say , that if the question were moved , how it cometh to pass , that he found so much , and other worthy sufferers also before him , that these things seem almost dreams , & incredible to us ? truely ( without speaking any thing of the absolut soveraignty of god , who may doe with his own what he will , and dispense as he pleaseth , both as to measure & time ) the reason may seem to be very obvious : his , & their witness-bearing for jesus christ , did every way , & in all respects , exceed our's : they gave to god as kings [ though it was of his own they served him ] their testimonies , against the corruptions of their times , whither in king , or parliament , or churchmen , had so much of ministeriall faithfulness , so much of freedom , so much of grave & gospel-becoming boldness in them , so much holy zeal , even for the least of these concernments of the kingdom of christ [ upon which we are loath to state our sufferings , or for the keeping whereof , we are unwilling to hazard the loss of any thing ] that it was apparent , they loved him so well , that they loved not their lives unto the death , and that christ could require nothing of them , as a signification of their zeal for his interests , which they were not at a point to part with , & were not ready to give away : and he upon the other hand , to make it appear , that they could not serve the lord for nothing , and to evidence his speciall complacency in such a zealous frame of spirit , did , not onely extraordinarily support them under their trouble , so that they did not sink , even when they seemed to others , to be pressed out of measure , & beyond strength ; but did manifest himself in a most familiar manner unto them , so that when they were almost at this , that they had not whereupon to lay their head , they had then free accesse , to lean it & lay it on his bosome : in a word , god did declare , that he thought nothing too great , nor too good for them , who gave themselves away so intirely to him : so that if the question were asked at god , whence is it , that there is so vaste a difference , betwixt his dealing with his former witnesses , & these who now give some kinde of testimony to his name ? he could quickly silence & put to shame the movers of that question , by sending us back , to see what a difference there is , betwixt what these worthies did & suffered for him , & what we have done ; though under moe obligations , at least subjective , under moe oaths , covenants , ingagements , protestations , & these often reiterat , then many of them were : he met them , as men whose hearts wer listed up in the wayes of the lord , as men who rejoyced & wrought righteousnesse , & could neither be flattered nor frowned out of their fidelitie & freedom ; & he hids himself from us , as it were ashamed of such witnesses , whose very testimony , is so unworthy of such a master , & so far short of what it ought to be , as if indeed we were ashamed of him & his truth , or thought the torne & the lame , a sufficient sacrifice for him . it was not the maine question of these men , in a suffering time , how much they might let goe , & yet keep the substantialls of religion , or how long they should be silent , out of fear , lest while they endeavoured to acquit themselves faithfully , they should both be reput rash & imp●udent , & provoke the magistrat , by venting their needless jealousies , to doe what he intended not : they did not think it enough to give some oblique intimation of their dislike , or half signification of their detestation of these courses , whereby they conceived their master's interests wronged , his prerogative incroched upon , & the whole indangered : nay , nay , these men of god who knew the times & what israel had to doe , thought such a carriage unworthy of the ambassadours of christ , who are set for the defence of the gospel , & upon the matter but as a couching of asses under the burden : they would sooner have parted with their lives , then with one hoof of what belonged to their master : they thought it more worthy of a watchman , to put all on their guard , upon the least appearance of the approach of an enemy , then suffer themselves to be shamefully surprised in their security : and they thought it more like the good souldiers of jesus christ , to cover the ground where they stood with their dead bodies ; then , as afraid or terrified by their adversaries in any thing , to make a dishonourable retreat : he who would have put them from witnessing a good confession , when the danger of the work of god , called them to cry aloud & not to spare ; behov●d , not onely to have threatned them ( for that would not have done the businesse , they being men of such mettall , as could have looked death out of countenance in it's most formidable shape , & carryed in the face of all opposition , as these whom no affliction could make miserable ) but to silence them perfectly , he behoved to have sent them into the other world ; whith could not be terrible to them , who had the certain expectation , that if so dismissed , they should take up their place amongst the soul under the altar , slain for the word of god , & their testimony that they held : and i may say particularly , to the commendation of the grace of god , in this his faithfull servant ( who having served his generation according to the will of god , is now fallen asleep ) that to the observation of all , he never was afraid of the face of man , in appearing for the interests of christ ; neither knew he what it was to be silent , when he saw these in hazard ; nay , he was such a son of levi , as knew neither friend nor brother in the matters of god : which blessed disposition did accompany him to his grave ; for though such was the indulgence of his master to so faithfull a servant , that he would have him to die in peace ( though he denied him not the honour of a martyr , dying under a sentence of confinement to his own house ] plucking him out of the jaws of a bloody death , wherewith he was threatned , & which was intended for him , by them whose indignation had almost come to that hight , as to say upon the matter , bring him hither upon the bed that we may kill ●im : for not being satisfied with the testimony of the physicans , nor the magistrats , nor the ministers of the place , certifying , that he was not able to travell to edinburgh [ as by the s●quel was too sadly confirmed ] he was confined in his own house , when he was not able to goe a broad , & put to shame in that place , where he had deservedly gained the reput of one of the most learned & succesfully laborious doctors , that ever had filled that chair , & of one of the most faithfull & diligent minister that ever watched over , or laboured amongst a people . ah scotland , scotland whither hast thou caused thy shame to goe ? if it had been an enemy who had sought to deal thus with thy secrs & faithfull prophets , it had become thee better , to have hide these by fifties in caves , from the fury of their enemi●s , or if thou couldest not have preserved the lives of such worthies ; either to have died with them , or to have made it appear , thou onely lived , to lament the loss of a greater treasure , then if thou hadst lost all the gold of indie and ophir ; but for thy own sword to devour thy own prophets , & that under the colour of law , what canst thou say for this that will satisfie ? what apology canst thou make to god , for misusing his prophets & shedding the blood of the just in the midst of thee ? what canst thou say for satisfying the nations , who have heard of the renown of these men , these precious sons of zion , comparable to fine gold , who have been dashed in pieces in the midst of thee , & delt with , as earthen pitchers , the work of the hands of the potter ? wilt thou not be speechlesse , & not have wherewith to answer him that reproveth & reprocheth thee ? canst thou look fordward , & not blush to think , what succeeding generations will say of thee ? what wilt thou say , when it shall be asked , by one whom thou must answer , what manner of men were these whose blood thou didst had ? ( however thou hast represented them now as malefactors , that thou mightest deal so with them ; yet then must thou say ) all of them were as the sons of kings . ah scotland , scotland , the most solemnly ingaged to god , & the most guilty & ungrate of all the nations under the heaven : doest thou not fear after all this , the cry of the souls under the altar ? saying with a loud voice , how long o lord , holy and true , doest thou not judge & avenge our blood , on them that dwel on the earth ? thou was once made use of as a carpenter , to f●ay the hornes of them , who did push the in heritance of the lord ; but now the spirit of the hornes hath entered into the carpenters : & doest thou think thy self secure after all this ? it 's true their is no visible power or party upon earth , of whom thou hast much reason to be a afraid ; but remember that he who is higher then the highest regardeth , who will mak inquisition for the blood of his saints which thou hast shed & his interests : if thou wilt feare nothing else , let me recommend the scythian fear unto thee , of whom it is reported , that they fear nothing , but that the heavens should fall upon them : alas ▪ if thy enemy be above thee , how wilt thou guard thy head , o● secure thy heart , when he gives the blow , & recompences thy way upon thine own head ? but if thou wilt still goe on , & in stead of smiting on thy thigh , & saying what have i done ? harden thy self , & think to prosper , i shall desire grace to have such a frame of soul , as to weep for thee in secret : but to returne to my purpose from which this sad meditation hath a little withdrawn me : though such i say , was the tenderness of his master to this servant ; yet when he had nothing else to complain of ( being for many dayes together before his death , filled with as much joy of the holy ghost as he could hold ) he went away regrating this ( though with a sweet submission to his master's will ) that he died not in that bed of honour , and was not brought forth , to breath out his life & last upon a scaffold ; since his master was dealing such favours amongst his followers ( for to some ( and blessed be he eternally who carried them honourably through ) it was given , not onely to beleeve ; but also to suffer , and to the conviction of their enemies , as men who seemed rather to triumph over that king of terrours , then to de daunted by it's dreadfull aspect ) & since he was taking such proofs of the fidelitie & affection of some of his followers . it will not be amiss , for this purpose , to insert his own words , which were taken from his mouth , not once but often reiterat : now [ said that faithfull servant , even when he was upon the threshold of glory , ready to receive the immortall crown ] my tabernacle is weak , & i would think it a more glorions way of going hence , to lay down my life for the cause , at the cross of edinburgh or st andrews ; but i submit to my master's will. is it any wonder then i say , since he , & these other worthy mens way in witnessing for god , was so unlike ours & so far beyond what is to be found in our faint appearances for him , as the one keeps no proportion with the other ; that there should be so remarkable a difference , betwixt his bearing witness to ; & testifying his complacencie in what they did , & what we doe : if there be , for the most part ; some proportion , betwixt the dispensation of god , & the disposition of men ; what wonder ; that he who admitted them to the nearest familiarity with himself , deal thus with us , & so let us know his breach of promise● nay , if there be any thing strange , & to be wondered at in this ? it is rather , that he hath not been more terrible to us , by writting his displeasure against our lukwarmness in greater characters ; then that we have not been more indulgently dealt with . it is exceedingly of all our concernments , to lay this to heart , & seriously to consider , whether this be not the very thing that maks him keep a distance from us ? i suppose , upon a very overly search , & survey of our way , it will be found , that by our unworthy carriage in his matters , we have rewarded this evil to our own souls : our suffering [ if it deserve that name ] is with less edification & advantage to the church , and less comfort to our own souls ; because of our testimony be weighed in the ballance of the sanctuary , it will be found light , and to want many pounds , not onely of what it ought to have , but what theirs had , whose work was found perfect , before god. but if we be really desireous , to be dealt with as they were [ & what is so desirable , next to heaven , & the coming of the kingdom of the son of god upon the earth ] let us endeavour to carry as they did : were they not men of the like passions & infirmities with us ? why then , should not we aime , to be men of the like faithfullness & zeal with them : then is it , that we may hope to have sweet and halcyon dayes in his service ; such as will make us the envy of our enemyes , a comfort to our friends , & an ornament to our profession : hereby shall a good report be brought up upon the wayes of god , & we shall be living witnesses , that godliness with all disadvantages , & when accompanied with the fiery trial , is great gain , & hath it's hundred fold in this life , even with persecution . let us study to be like them in going about our master's work , and then we have rationall ground to hope , that he who shewed by his dealing with the cloud of witnesses that went before us [ & doe still compass us about , & call us to follow on ] that he was not unrighteous , to forget their zeal in doing , their patience in suffering , their work & labour of love ; will also remember us , with the favour that he bore to these who went before us : then may we expect that he will say to our soul in secret , when we have faithfully acquit our selves for him in publike , goe your way now , & eat your bread , though it be brown , with joy , & drinke your drink , though it be not wine , with a merry heart ; for i have accepted your works , & these are come up in remembrance with me . o but one of these hours , which 〈◊〉 rutherfoord had in god's company , were worth many years suffering , & sweating in the heat of the day ! i know the pre●●us & their party , will think themselves at a loss , to heare of it , or have it said , that god did admit to such familiarity with himself , his faithfull witness against the wickedness of their way [ 〈◊〉 grant indeed , it is a special prejudice to them , for though it b●●●range , yet they who persecut his favourits & followers , would even he thought to doe god good service ] but lest i should seem to say , that there was some singularity in god's dealing with him [ which i know would grat the eare of some of them , who pretend to be chief amongst the rest , that had a particular splen agai●● this eminent servant of jesus christ , i need not trouble the world in telling them who he is , that being no secret , though i know not , whether he would blush to have it said , he hated & persecuted a man , so greatly beloved of god , & dear to all his people , or if he would not rather boast of it , i owe him the charity that the latter of the two will be his choice , and that for fear of being charmed he will stop his eare from hearing that , why persecutest thou me ? & will essay to justifie himself , & satisfie others , by saying ( according to his accustomed candor & conscience ) that he was a ring-leader amongst the phanaticks : it will sound harsh also i know , in the ears of them , who , in joyning with him , have served themselves heirs , to these , who went before them , in persecuting him , & such faith full men as he was : for as they have come in their places , so they persist in ther practices , onely with this difference , that in making havock of the church of god , they out doe all that ever made apostasie to that way , & run at that rate , in endeavouring the ruine of the work of reformation , as if they were afraid to be out-run by any who should come after them , or have it said , that there had ever been men , who with more malice did persecut , & stretch forth their hands , not against certain of the disciples , but against the whole church of god : reader pardon i pray thee , that i now and then digress in a parenthesis , while these men come my way , for thou knowest very well according to the proverb , that the devil should have his due & i desire to doe them justice , & here i close it ) if they should take it ill i say , to have so much said to the advantage of this worthy man , if it will be acceptable to them to heare it , i have a mind to gratifie them so far , as to say , that mr rutherfoord was not alone in this ; as his practice in that opposition , was not peculiar to himself ( for he but wakled in the way of them who left him an example , to continue with christ in his temptations ) so , his priviledges wer not so peculiar to himself , that he had none to share with him : and therefore i say [ if they can reap any satisfaction by having it said , or if they have a mind still to quarrel , see if there be any of them in case to convince me of a falshood ] that god mad it known , not onely to themselves but to the world , how highly he esteemed the fidelity of others also before him , who were his constant witnesses against introducing & est bl●●hing of prelacy in scotland , he not onely made themselves finde what favourits they , were by putting them ( if i may say so ) upon his secrets : ( for mr davidson , mr welsh , mr bruce & many others of the valiant souldiers of christ & worthy witnesses in their time , were known to have been prophets ( which i could evince by many particular passages , but they deserve a more honourable mention , & it may be some will undertake it , then to be shut up within the limits of a parenthesis ) particularly renowned mr welsh , who at home , & a broad in france , was taken notice of , as an extraordinary man , as a servant from whom his ! master did not conceal what he was about to doe : not one word hath fallen to the ground , of all that , which by that seer was foretold , concerning the trouble of scotland : hath not the sword of strangers , according to his prediction , been made drunk with the blood of the slain ? is not christ crucified this day in scotland , which he foresaw would follow ? yea , & buried too ; & for fear that he should ●ise again , there is by the procurment of the chief priests , a watch set , the great stone rolled to the mouth of the s●pulchre is sealed , & all made as sure as they can : because if he rise upon them again , this last errour will prove worse then the first by far : the lord i say hath fullfilled in every circumstance the word of his servant hithe●to ; onely the last part of it is not vet accomplished , wherein he foretelleth of the glorious resurrection of christ crucified & buried in scotland ; but the exact accomplishment of the former , puts us in expectation of the latter , not●ithstanding that the great stone of an act res●●ssary , & many subsequent acts suitable to that sad one , is rolled to the mouth of the s●pulehre , & not withstanding that the priests ( the prelats i should say ) have by their importunity , procured an order from the magistrate to make it as sure as they can , & being now clothed with the for mality of that law whereby he was crucified ( for alas we have a law now , by which law he must die ! ) they are most diligent in setting their watches & making all fast : this is the thing i say , that his sad hearted disciples are in expectation of ; notwithstanding of all the endeavours of his enemies to the contrary , & then prelacy in scotland will breath out it's life & last togither : for between christ's rising & reigning , & their falling , there hath ever been seen amongst us , a certain connection : and truely for as great an enemie as they may think me , i would make a very friendly overture unto them ( i grant i come to counsel uncalled , & i hope also , that my soul shall never enter into their secrets ) & this is the advice i have to give them , that they would even look so far before their nose , as to make their testament , so long as they are in case to goe to kirk & market ; but i fear i lose my labour ; for ere ever iudas will part with his pieces , he is in the next door to hang himself , & who can help it ) god not onely dealt thus with them , i say , as to put them upon his secrets ; but he made their very enemies take notice of them oftimes , as men that had been with jesus . hath it not been a heart-staying , & hand-strengthening , remarke amongst the servants & people of god in our native land , especially in a declining time , that god did singularly shine from heaven upon , & shew his satisfaction in the way , & towards the persons of these of his servants , who stood firme in their opposition to prelacy ; and that he did as signally , one way or other , either sooner or latter , give significations of his dislike of the way & persons of them who turned aside to these crooked courses : and was it ever more visible ( as to the latter part ) then at this day : it may be that they will think it sufficent to convince me of a●ly , that their greatness & grandure is such , as if they had monopolized to themselves all the riches & honour of the nation ; but if they will have patience to heare me to amen , i may possibly convince them of a truth they , are not willing to hear ; for i not onely grant , that they have forgotten their master's directions , inhibiting them , to to lift up themselves above their brethren ; but i will grant them this also [ for they most have much given them ] that they have carryed away the primacy , & precedency from the nobility , on whose necks they now trample ; but when all this is granted them , yet they have not convinced me of telling an untruth : they must have leave to put out mine & other mens eyes besids , ( which we are not willing to give them ; though if any man would gratifie his grace , & their lordships , he must part with these in the first place ; for an implicit faith is the basis & foundation of their kingdom of darkness , without which , it would fall about their cars , & but overwhelme them in the rubbish , & that would be very sad to them , for i suspect they have no great minde to die ) before this come so much as under debat , almost with indifferent men , whither god be angry at their way ? his very giving of them up , to persecute his people & servants , sayes nothing , if it say not this ; that what ever be their outward prosperity , he hath classed them with pharaoh , in pouring out his plagues upon their heart : is not this seen , that so soon as a man becoms serious in seeking of god ; he becoms the butt of their malice , & the mark against which they bend their bow , & shoot the arrowes of their indignation ? and so soon as any begins to mind seriously the concernments of his soul , then , sine monitore , he falls in a dislike with them , & their way : i doe not say , that all who hate the prelats are saints , for their is sufficient in their way to make them odious to others ; but is not this known , that these who once begin to set their face towards god , turn their back upon them : i am sure this observation does seldome fail , or can be proved false in our native land : and then on the other hand , since these men were exalted , doe not the wicked walk on every side ? is there not a profane spirit ( the constant attendant of episcopacy in scotland ) broken loose in the land ? is there not such a flood of impiety running through the land , that carryes most men down the current , as hath hardly been seen ? hath not this leprousie spread it self over the whole land ? so , that we are an abomination & talk to all about us : and if any would endeavour to accomplish a diligent search , to finde out the fountain that casts forth this mire & dirt , to the defiling of the land , & defacing of congregations , he would it may befind it , where it ought lest to be expected : these streams of impety & impurity run from the sanctuary , hence is it , that profanity goes forth through the whole land ; & can it be otherwise when so many faithfull ministers are driven away , & men put in their places to handle the law , of most of whom without breach of charitie , it may be said , that they know not god , & care not for the souls of his people : it 's under the shaddow of this plant ( which because it is not of our heavenly father's planting , we live under the expectation , & , though our eyes should be shut before we see it , we hope to die in the faith of it's being pluckt up ) that these weeds have grown up , so that alas ! the vineyard of the lord of hosts , is now no more like his inclosure , it bringeth forth briers & thorns in stead of good fruit : he planted the church of scotland a noble vine ; wholly a right seed , but since it became a seminary for prelats , the conversation of the generalitie proclaims this , that we are turned into the degenerat plant of a strange vine unto him : this is the prelaticall reformation , which is sutable to it self all along ; for having purged out of the church , the faithfull ministers of christ [ & the few who are yet remaining , being in expectation of the same lot ) what can follow among the people ; but , that the land should be drowned with a deluge of profanity : and are we not for the most part [ oh if with a suitable measure of sorrow i could make mention of it ] as the children of the ethiopians to him ? are not our spots , unlike the spots of his people ? this observation i say , as it was a very heart-staying consideration in former times , & was in stead of many arguments amongst them who where no great disputants ; so i hope : [ since it was never more evident ) it will still prove a heart-establishing consideration in the faith once delivered to the saints . reader , how desireous soever thou mayest be , to have dead mr rutherfoord live , in the hearts of the present and succeeding generations , by an account of his singularly gracious life , & answerably glorious death : yet , i shall not ( for that would lead me a length beyond the just limits of an epistle , where , contrary to my purpose , i finde my self almost arrived allready ) be able to satisfie thy desire , nor answer thy expectation . it 's not my present work to tell thee , that he was a gentleman by extraction . that he was educat at scholes & colleges , where he was admired for the pregnancy of his parts , & deservedly looked upon , even then , as a person of whom great things might be expected : of his being pitched upon for a profession of philosophy by the college of edinburgh ( where he was educat ) when he was yet very young : of his being called thence to the ministery in anwoth ( to which charge be entered , by the means of that worthy noble-man my lord kenmur , without giving any engagment to the bishop ) where he laboured night & day with great success , the whole countrey being to him , & accounting themselves , as his particular flock : there it was , where he wrote that great master-piece of learning against the arminians ( wich yet was but a compend of what he then intended ) his exercitationes apologeticae : of his persecution by the prelats , who were so sound in the faith , as to challenge and accuse him for writting that book : being called before their high commission court , he appeared & declined it , as none of the courts of christ [ nor was there need of any thing else for a confirmation that it came not from on high , but from below , save it 's procedor ; for it's acts had the very dy and visage of hell upon them : if they will plead that it is from above , they will be pusled to pitch upon a period , or fix upon any other time when it came down , except with the fallen angels ; but it may be , this please such angells of the church [ so they will be called ] for they boast much of antiquity : and truely that which gives ground ●or this conjecture , that it came down from heaven in that company , is , that it persecuts the saints , and servants of the most high ; & if there were none such upon earth , it would have no work ] & was by this high commission put from his ministery , & sent to aberdeen , where the doctors found to their confusion , that the puritans were clergy-men aswell as they : of his returning to his former charge , upon that happy change of affairs , in the yeer : & his being shorthly after sent to the profession of theology in the vniversity of st andrews by the generall assembly ( where he was also called to be worthy mr blair's collegue in the ministery ) which being the seat of the arch-pre●ate , was the very nursery of all superstition in worship , & errour in doctrine , & the sink of all profanity in conversation amongst the students : where god did so singularly second his servants indefatigable pains , both in teaching in the schooles , & preaching in the congregation , that it became forth with a lebanon , out of which were taken cedars for building the house of the lord through the whole land : not a few of whom are this day , amongst these , who have obtained mercy of the lord , to be his faithfull witnesses , against scotland's present , shamfull , & unparaleelled defection : of his being sent with other worthy ministers , by the generall assembly , to the famous synod at london ; where , during the time of his aboad , he published severall pieces : in a word of his unparaleelled painfullness , & holy zeal in being about his master's business ; so that he seemed to pray constantly , to preach constantly , to catechise constantly , to be still in visiting the sick , in exhorting from house to house , to teach as much in the schooles , & spend as much time with the young men , as if he had been sequestrat from all the world besids : & withall , to write as much , as if he had been constantly shut up in his closet [ sufficient proof whereof , hath been given to the world , by the many pieces he hath published ; but the great bulk of manuscripts which he hath left behinde him , & must lie buried with himself , will put this further out of doubt ] so that one mr rutherfoord seemed to be many able godly men in one , or one , who was furnished with the grace , and abilities of many . it is not i say my present purpose ; to give any particular account to the world of these ; or of the many things he had to wrestle with , especially towards the end of his dayes , & of his edifying death ; that may be done herafter , by a more dexterous hand , & skillfull pen , with much advantage & edification to the church of god : onely i may say , that if amongst the heathens , hercules was looked upon , as so far both above the applause of any , who undertook to commend him , & beyond the reach of the obloquie & reproach of any , who had so fallen out with his wits , as to derogat from his worth ; that it was a probleme amongst them , whether he who undertook to praise him , or he who vented any thing to his prejudice , did commit the greatest soloecisme ( though it was but belluina gloria whereof he could boast ) i suppose , with more reasō , among them who know better to make the true paralleel betwixt things that differ , & are more fit to judge of that , which is of true worth , & great price in the sight of god , i should seem more ridiculous to say much to the advantage of the author , whose praise [ without the help of my blunt pen ] is in all the churches of christ ; whose manner of life , in all godliness & holy conversation , rendered him dear to the lovers of holmess , & who hath left his name for a blessing to the chosen of god : he was a true iohn the baptist indeed , totus , vox , a voice in habit , gesture , & conversation : in a word , in his life , & at his death , he obtained that mercy of the lord , even when he said nothing , to preach to all who beheld his conversation ( which was observed to be in heaven , while he conversed amongst men ] that their was nothing good ; but to draw near to god : and now being got up above , amongst these pages of honour , who wait upon the king 's own person , & having taken up his place amongst the spirits of just men made perfect ( after which this saint often panted & for which he prayed night & day ) he doth by these epistles , which he hath left behinde him [ wherein thou wilt perceive how his soul was drawn forth in uncessant longings after that whereof he is now possessed ] cry aloud to you his companions , the saints that are in the world , to come up hither & see , that , which cannot be seen while ye are there ; that , which is onely worth the seeing , that , which if it were known , would make you quarrel with death for delaying to shut your eyes upon other objects : leave the dark world ( doth he say ) & come up hither to this blessed land of light , where all our childish thoughts of god are gone , & evanished in this noon-day-vision , where the understanding is fully illuminat , & there is no cloud to be-night or eclipse the soul in it's uptakings of god , where the will hath a through compliance with , & a perfect complacencie in the will of god , where the affections doe eternally run in a straight line towards him , & are for ever put beyond hazard of diverting towards any other thing , or of being enamoured with any other object . though i have no purpose , to insist on the particulars of his life , or death i say , yet before i close this section , there are two things which i cannot , i ought not , for all the haste , to conceal or let pass without a remarke , because one was looked upon by many , as a thing very observable , & the other , will i know , be taken notice of , & welcomed by all the people of god : the first relats to the time when this faithfull labourer was removed to his rest , which was the night following that darke , & dismall day , wherein the act rescissorie was past ; the lord thereby shewing a special piece of indulgence to his servant , in not adding grief to his sorrow , but hiding it from these eyes , which had accoustomed themselves to trickle down without intermission , both for what he saw , & what he foresaw : since the parliament of scotland , so solemnly engaged to god , would at once burst all these bonds , & cast away these cords from them , which were neither our bondage nor our burden , but the badge of that glorious liberty , whereinto with a strong hand he had vindicat us : & upon the matter , they would needs say to the god , whose sworne subjects & servants they were , be gone from us ; he would not let his faithfull servant ( whose zeal to the work of god was such , that if the report of this shamefull revolt had not killed him at the first hearing outright ; yet it alone without any other sicknesse , would have been more then enough , to have brought down his head with sorrow to the grave ) see another sun arise upon that land , out of which the sun of righteousness was banished by a law : and alas ! who would desire to dwell , where christ may not reside , with freedom , honour , & safety ? who , that prefers jerusalem to there chief joy , would love to out-live the departing of the glory ? might not jesus christ have said to our parliament , for which of my good deeds is it , that ye stone me ? have i been a wildernesse or land of drought unto you ? were ye not honourable & renowned amongst the churches abroad , after ye became precious in my sight ? did i not make your adversaries sensible , that he who touched you , touched the apple of mine eye , so long as ye were stedfast in my covenant ; & even after ye had left your first love , & declined from the integrity of your espousalls , i onely visited this transgression with the rod , & this iniquity with strips ; nevertheless , my loving kindness did i not utterly take from you , nor suffered i my faithfulness to fail : though i punished you as a nation , i dwelt amongst you as a church ; & i did not remove your teachers into corners , but your eyes did see these , & ye did still hear the joyfull sound , & , as if all that had been to little , i gave you the desire of your heart , restored you to your civill liberties , which ye had sinned away , & set you down in a free parliament : and doe ye thus requit me ? what , is this my entertainment , where i was once crowned & cryed up for a king ? what a strange & astonishing change is this , that the very persons who swore unto me the oath of alleagance , & did sing in my company , spreading their garments in the way with shouting , are now crying , crucifie him , crucifie him ? shall i not have whereupon to lay my head , except it be on a cold stone in a prison , amongst a people , who after a most solemne manner , had given themselves away unto me ? can these be the very men , who with hands lifted up to heaven , did so often , & so solemnly swear , before my father , & before his holy angels , & in the sight of all the nations , that they would be mine ; and that i should have their lives & fortuns at my disposal ? is it possible that these are the men , who carryed , as if they would have pluckt out their very eyes , & given them unto me , who now plat a crown of thornes & put upon my head ? is this the nation & parliament , who swore that they would serve the lord their god , & that according to the paterne shewed them in the mount , & bound their soul to his obedience by an oath , and as they should answer to him , or expect a comfortable appearance before the judge of quick and dead ? are they [ might he say ] the very same persons , or is it another generation , who have not heard of that solemne transaction betwixt me & the nation , who have used me worse then the very gaderens ? though these were void of religion ; yet they had so much civility , as to complement me out of their coasts , & pray me to be gone , without committing any other act of hostility against me , or beating me out of their borders with tuck of drum ; but now , shall it be by a law , sedition , & treason , to assert any obligation to me , from all these oaths ? shall it be a note of incapacity for any place of trust in church or state , to say , that the land is under the oath of god , & that no power on earth can loose themselves , or make void that obligation as to others ; nay , that the formal abjuring of these engagments to me , shall be , if not the unum necessarium ; yet the sine quo non , to qualify a man , for any publike employment : ah! scotland by dealing thus with thy covenanted god , what hast thou done ? may not god who was thy own god expostulat with thee , as he did with that people jer. : , , . goe abroad amongst the nations , turne over all history sacred , & profane : call for the records of the nations , & see , if in these thou caust finde any who have dealt with their god , as thou hast done ? a precedent thou mayest possibly finde ; but a paralleel in every respect thou canst not : thou art singular , & by thy self , in committing these two evils ( but such two , as are comprehensive of all others : such two , as a third is not possible ) departing from the living god , & digging to thy self broken cisterns that can hold no water : thou wilt finde what folly is in this [ i wish it be not too late ] to pain thy self in digging an empty cisterne & in forsaking the fountain of all consolation , & that a broke on too : as it hath nothing in it , so it can hold nothing if it had it : is not this to commit two such evils as makes a soul or nation truely miserably : and yet this hast thou done : o! may not the heavens be astonished & horribly afraid at this requital we have given unto jesus christ ? yea , we were so bent to backsliding , & so hasty & head-strong in departing from him , that we seemed to have lost , togither with our loyalty to the son of god , all respect to our own reputation [ as it often falls out , that men lose the better part of their reason , togither with their religion : he who lets goe the one , does seldome retain the other ] for by that very vote ( never to be mentioned , without tears and detestation ) whereby christ was robbed of his prerogative , they did ( besides their designe ) divest themselves of their own priviledges , & while they un-king him , whom god hath made king in zion , [ or doe that which he will-account so ] they un-parliament themselves [ dirum omen to them , & it may be , a token for good to the nation ] i nothing doubt , but some of the most sagacious amongst them saw this then ( though the generality without considering either the ditch they were digging for themselves , by what they did ; or the danger that would follow upon their falling into it , suffered themselves to be carryed down with the current , & did run as they were driven ) or they have had time enough since , to think , in what capacity they could sit , & act , after that vote ; for all lawes being then repealed , which did exautorat the prelats : & incapacitat them for sitting , as one of the estats in parliament , & these laws then , onely being in force , which made them an integrall & essentiall part of the high court of parliament , the third estate was wanting , while they wer away ; without which the other two were not in capacity to act as a parliament ; & if so , they may at their own leisure consider , whether , the precious blood that they did shed after that vote , before the close of that session , may not be required at their hands as-they would doe well , to think what they would answer before men , if the question were asked , quo warranto did ye shed this blood ? it may be , they would finde themselves further to seek , as to what to say for satisfying any , the they found these worthies in answering all the accusations of their accusers : but what shall i say ? it were more fit , to weep over this , then to write it , & to cry unto him , against whom this is done , wilt thou refrain thy self for these things o lord ? wilt thou hold thy peace & afflict us very sore ? alas we made such haste , to pull down that beautifull house , wherein we & our fathers had praised him , & to overturne the very foundations of the dwelling place of his name to the ground ; that in our precipitation to raze it , we have buried our selves under the rubbish ; for they are blinde who doe not see the mē who have done this , snarred in the work of their own hands : & this till more come , should make the people of god sing a higgaion selah . o if all who have had a hand in it , would in time bethink themselves ! sure , in that reflection , if they were serious , they would smit on their thigh , & say , alas what have we done ? the second thing that i have to acquaint the with , & wherein i know ( if thou be one of them , who take pleasure in the dust of zion's demolished walls ) thou wilt have a special complacencie , is , that as his servant did with much sorrow of soul foresee , scotland's shamefull revolt ( which is plain by the last letter in this book ) so , his lord & master , put him so far on this secrets , as to let him see a delivery to the church on the other side of it : let us have but patience , there is a plaudi●e for the saints & a song of praise for the most high , after this storme is over & ended : mourne we may & ought ; but let us mourne in hope ; for he is the lord iehovah who will hasten it in his time : which as it cannot be antidated by us , so it shall not lie in the power of all that oppose themselves to postpone it : and to that purpose , besids what thou mayest see in the last letter of this book , i shall set down some of his own words without either comment , alteration , or addition . upon the last of februvary . which was about a moneth before he died , at the close of a large testimony he gave to the work of reformation : these were his words ( after he had been speaking of suffering for christ , ) blessed soul ( said he ) who loves not his life to death ; for on such rests the spirit of glory & of god , pet. : . but we cannot say , but this is a day of darkness , & a day of blasphemy , & rebuke : the lord hath covered himself with a cloud in his anger : we looked for peace but behold evil , our souls rejoyced when his majesty did sware the covenant of god , & put thereto his seal & subscription , & after confirmed it by his royall promise , so , that the subjects minde blessed the lord , & rested upon the healing word of a prince , but ●ow alas ! the contrary is enacted by law , the carved work broken down , ordinances defaced , so that we are brought to the former bondage , & chaos of prelaticall confusions , & anarchy : and the royal prerogative due to christ , pulled off his head : we havo seen dayes of sorrow , & have just cause to fear we be made to read , & eat that book , wherein is written , lamentation , & mourning , & ●●e ; but we are to believe , that christ will not so depart from the land , but a remnant shall be saved , and he shall reigne a victorious conquering king to the ends of the earth : o! that there were nations . kinreds , tongues , & all the people of christ's habitable world , encom passing his throne with cryes , & tears for the spirit of suppl●●ation , promised to be poured upon the inhabitants of iudah , for that effect . thus he closed his testimony : i shall onely adde another passage to this purpose : about two hours & an half before he was removed : amongst other things he spake , which did relish of heaven , & refreshed the souls of all that heard them , he had this expression : i doe no wayes doubt of it , but christ will arise & wound his enemys in their ●oins : this was onely taken , but the observer saith , he had many to the same purpose . now , this was that very night , wherein the act rescissorie was past : as if god who had taken notice of such an high affront done to him , would let his dying servant know , to the end he might communicat it to others , that he would not onely repeal that act , but that he would rescinde the rescinders : a wound in the loins , when the blow is given by the hand of him , who is god almighty most prove mortall ; if he wound them there , they most fall , though they were stronger then lions ; for who may stand before him , when once he is angry ? the men of might will not finde their hands , when the party they engage with , is the omnipotent god : when men are become so high , that they are too hard a party for any on earth to deal with , if their way be contrary to him , then they fall directly in his hand , to deale with them ; & it is a fearfull thing to fall into the hands of the living god : he is such a party , as thou canst neither fight nor flee : oh scotland , scotland , if thou wouldest yet think on thy way & remember this , before he come to enter the lists with thee , who quickly puts his enemies out of a posture of defence ! o , if thou would yet kneel before him , whom god had made king in zion , & kisse the son lest he be angry ! for if he be angry thou must perish , & there is no way to prevent this , but to remember from whence thou art fallen & repent & doe the first works . as for the letters themselves , i shall not offer to commend them , they had letters of recommendation deeply engraven on the hearts of all who have seen them , & can savour the things that are of god ; this they had i say , amongst them who have their senses exercised to discern good & evil , long before they were made thus publike in the world ; so they need not my commendation , nor will the detraction of any , who have a minde for that , blast their reput ; as they are above the one , so they dispise the other ; but sure i am , this may besaid , if thou hast any acquaintance with the sweet breathings of the spirit of god , if thou hast ever seen by tasting how good he is , or hast found what soul-anguish doth follow upon the hiding of his face from a person , who hath placed his satisfaction so entirly in the light of his countenance lifted up upon the soul , that the man cannot enjoy himself , when he doth not enjoy him , but carries as one deprived of all that , which made life more desirable then death ; if thou be such i say , then thou wilt finde somwhat hereto take thee : here thou wilt perceive both these conditions set before thine eye , & examplified in an eminent saint : thou wilt both finde what a heaven the saints have , or is to be had in this side of glory & how , as a sensible presence maks them forget all their sorrowes , so , a felt absence doth imbitter a●l their other enjoyments . in generall i may say this of these epistles [ & it may be after thou hast perused them , thou wilt seal it ] that thou hast many volumes wrapt up together in a few words , a great soul shut up in a little body , much of the marrow of real religion , inclosed in every line : if thou be onely taken & delighted with obstruse & high-flown notions , which have not a native connexion with inflaming the heart , with love to god ; but are rather the ignis fatuus of the age , being for the most part , smoak for light , or at best , a dime flash , rising out of the darkned understanding of men , whose light , till they be illuminat from above ; as it arises out of a darke dungeon ; so , it leads to destruction , & in stead of directing the man who followes it , to a place of rest , it leads him to the pit , & leaves him there to perish . if thou be taken , i say with such kinde of stuffe ; i shall not bide thee , but i know thou wilt goe else where ; but if thou be one , who loves not to feed upon ashes , & hast no minde to fill thy belly with that east winde , which in stead of nourishment , produceth nothing but much torment in the inward parts , i know thou wilt welcome this piece , as that which hath both meat & medicine for thy soul in it : here thou wilt meet with one warmed with the love of god , shining & reflecting heat upon all that are about him , letting thee know from his own experience , what is to be found in a fellowship with god , & desireous of nothing so much , as that thou & others may share with him in that same love , which is better then life , & be partakers of that same blessedness , which made him boast of god all the day & blesse him self in his afflicted lot : he would have thee taste of that , which made him cheerfull under the cross , & put him in case , not onely to look , but to laugh all his troubles out of countenance : and if thou wilt but converse with him a little , it may be , thou finde thy heart burne within the while thou talkest with this warme soul , whose words seem as they drop , to cast fire in the affections , & set the heart in a flame . the author in his other writtings ( which have alwayes a special tincture of holyness ; for even in following the most obstruse notion , & apparently remot from practice , thou wilt still perceive him spirare sanctitatem ) he is much above many men ; but in these ( how low soever at the first look they may appear ) he is above himself , being often , either as a man elevate above the pitch of mortality , & caught up allready into the quire of angels , or as an angel come down amongst men , shewing the inhabitants of this lower world , somwhat of that , which will be still a great secret , while we are here , to wit , what a life they live , who see god as he is , & enjoy him . for the subject matter thou wilt meet with in these epistles , i shall not say much , there is a sweet & pleasant variety of purpose to be found in them , whereof thou canst onely expect a just account by a perusall of the whole ; but mostly thou wilt finde these things insisted upon . . what high spring-tides of joy & consolation , did fill & overflow the soul of this sufferer , so , as sometimes ye have him expressing himself as pained with a surcharge of love [ o rare & blessed disease ] & having nothing else to seek , there are earnest longings , after a more capacious soul , to contain more of that infinit ocean , which hath neither brime nor bottome : this is the gain of one who can suffer the loss of all things for christ : this is the cool refresing shade that they finde in the furnace , which not onely keeps the fire of affliction from scorching them , or consuming them into ashes ; but maks it a more desirable lot , then what others account the best of lives : the soul amidst these flames being admitted to such a neerness with god , as causeth joy to overflow all it's banks , & perfumes the heart with delight , is so far from complaining , because of the fiery triall , that the cross of christ is more desirable to it , then a crown : and since it is there , where nex to heaven , his people enjoy most of himself , it maks them sing sweetly amidst all the outward sorrowes that befall them , & puts them in case to command a consort of musick within , while others in their fool's paradise , laugh as they list , have sadness at their heart , & finde themselves peirced through with many sorrowes . . ye have sometimes a felt emptiness ( for this full feast , is not , or cannot be the ordinary diet , it may well be the extraordinary disert of the people of god , while they walk by faith & not by sight ; the constancy of that joy , aswell as the fullness of it , is reserved for the chamber of presence , no saint how eminent soever , even in suffering for christ , can expect , that all tears shall be wiped from his eyes , till he come to that land , where all the inhabitants have ever lasting joy upon their heads , and where he will be put beyond hazard of sinning , aswell as without the reach of suffering ) there is somtimes a felt emptiness i say , that casts into a fever of desires : that river of god that is full of water , which did overflow & refresh the soul , running again into that sea whence it came ; & in this low ebbe , ye see how the patient , is pained with absence ; & what a panting there is for a sensible presence ; the soul as it were is evapourate in such wishes as these , o when wilt thou come unto me ! or , o when shall i come & appear before thee , & be put once for all , & for ever beyond the fear of the arising of any cloud to eclipse the light of thy countenance ! the soul in this absence , is scorched with the fever & flame of burning desires ; but to keep it from being burnt up , there is hope , this holds the soul in life that it expire not ; this saves from swooning & perserves from sinking into despondency : and though while hope is deferred , the heart be sick ; yet there is ease in this very pain , for an unerring expectation of a future good , yeelds a present ease to the expectant , & maks the man give himself the check thus , why art thou cast down o my soul ? this sickness was never yet unto death , but ever to the glory of god , therefore hope thou in him , for i shall yet praise him : in a word that which is principally insisted upon , in these short summaries of a communion with god , is this on the one hand , how a hungry & longing soul is filled & feasted with the consolations of god , & when in that posture , how pufled & non-plus'd , as to what to think , or say of god : it knowes not what to doe , or how to lay out it self for him , the satisfaction that it hath in him , & the obligation it sees it self under to him , making it look one very thing it doth for him , sayeth or thinketh of him , with a kinde of regrate & holy dissatisfaction : it doth not please it self in pleasing him , & though he accept what love offers , yet love desiderats so much in the offering , that it presents all with a blush : & suitable to this amiable & orderly confusion of spirit , it 's greatest oratory & eloquence , is , a kinde of abrupt , concise , & broken discourse : it is most desireous to speake , but not knowing what to say , which is not unworthy of him , it falls into silent admiration , & yet some thing it must say ; wherein though , it doe not please it self ; yet it maks good sense before him , & is a most pleasent melody in his ears ; it 's then , when he seems to be so taken with that , wherein the soul finds so many failings & defects , that he says speak on , let me see that blushing countenance , ●●t me hear thy voice ; for sweet is thy voice & thy countenance is comely . and truely thou mayest perceive much of this kinde of discourse in these epistles , whereto the holy writter was so habituat in these soliloquies with god , which were ordinary to him in his retirement , that his pen , & preaching , did ever after keep the tincture , & had the relish of that : for while many preached notions , & so●e spake because they believed ; he was perceived oftimes , not so much to speake as believing ; as seeing : his being so long in the mount with god , made his face to shine ever thereafter in his publike appearances : and there was some peculiar sweetness in his phrase [ especially in crying up , and commending the love of christ : in mentioning the joy of the holy ghost , or the glory of the life to come ] beyond what was to be found , even with other holy men : neither was it amongst the dry school-men , nor at arestotle his feet ( though there were few in the age , so well acquaint with either ) that he learned this ; nay , nay , flesh and blood did not , could not reveale it unto him , he was a student above the clouds , & there it was , where he learned these metaphysicks . this i say i the thing upon the one hand which is insisted upon , & on the other , thou hast the sad condition of a soul deprived of these sweet injoyments : he who was just now taken in to the banquetting house , & had the banner of love for his canopy , hath that spiced wine which his soul was drinking with delight , snatcht out of his hand , & is panting for a drop of the rivers of his pleasure , wherein not long agoe he was bathing himself : where upon followes a night of sorrow in the soul ; because the sun that did illuminat & warme it , with his rayes , is set : then , as if the soul would break forth at many passages togither , for hast to be after him , who hath withdrawn himself , it runs out at the eyes in tears , & at the mouth in complaints , because of his absence ; yet faith sets downe the fainter , upon the brink of the river , & puts him under an arrest ( that he run not away ) till the sea flow again : and desire maks him look out with a watery eye as impatient of delay , the inward echo of the heart , in the mean time , being still this , how long wilt thou hide thy face from me ? how long ? & while he is in thi● posture , ye would not know him to be the m●n , that a few minuts since he was & a few minut hence he ma● & will be : & no wonder , sinc● that is wanting & away , which wa the health of his countenance , that he look pale : as the weeping man's eye , being blinded with water , cannot take up objects as they are , especially if they be at any distance ; so ye have this holy man in these heavy hours , venting his jealousies , & because of withdrawing , giving way to his sorrow : now , as the joy of injoying god , is by the former , made clear to be of all the greatest ( for under these full manifestations , the soul may be transported to such an extasy of delight that for the time , whether in the body , or out of the body , the man knowes not ) so , the sorrow for being deprived of that , ( the giver seeing it necessary , to withold & suspend these manifestations , knowing that heaviness for a season through manifold temptations , is fit for these , who are sons of consolation & who shall have a few dayes hence , an everlasting year of jubile ) is , of all sorrowes seen to bee the sorest & sharpest . this is soul anguish , & so l●st of any supportable : because it maks the very spirit , which if it were sound would sustain a man's infirmities , sink under it : while it is thus with him , ye may perceive that his bed cannot comfort him , nor his couch ease his complaint : and in this fever , there are some expressions dropped , which after the hight is over , he doth retract , as rash & unadvised , & upon more mature deliberation , i● mad● to say , this was my infirmity : and truely he who intendeth the advantage of the whole , in his way of dealing with every member of that body , whereof he is head , hath excellently ordered this matter , that they who have the fullest feasts of joy , & are admitted to the neerest fellowship upon earth , to the end , that pride may be hide from their eyes ; have ordinarily the deepest down-castings : these warme hours & hot blenks of a sensible presence , are often followed with a sharpe showre & darke night of bitter desertion ; so that if poor souls in reading these , should begin to think or say , alas ! we are sparingly dealt with , we are great strangers to such a favourit's feasts ; let them consider also ( besids that he was an ambassadour now in bonds , & so his master allowed liberally upon him ) that their soul-anguish is short of his , & so , if they consider his condition well , they will see , that though he had much yet he had nothing over ; & if they take notice of the mercy that is in their own , they will perceive also , that though they have little yet they have no lake ; for he abounds towards his , in all wisdome & prudence . there is a third condition spoken frequently to in these epistles also , which lies in the middle betwixt these two : and that is , such a communion with god , as consists in the soul 's being well pleased with him & being most desireous to please him in all things , abstracting from these extraordinary transpotts of joy upon the one hand , & free likewise of these deep down-castings upon the other : and this is the more ordinary way of the saints , whose dayly excercise it is , to come & take out their directions from their master , & endeavour to walk according to these , both as men who are still under their masters eye & as these who must give an account of themselves to him : in which service , they want not their own sweet peace ; for the way wherein they walk is a way of pleasantness , & all these paths are peace ; though it be not such an overflowing peace , as amounts to a joy unspeakable & full of glory ; for full joy is nothing else , but peace swelling without it's ordinary channel & overflowing all it's banks : and on the other hand , they want not their own checks & challenges , they are often before god with the tear in their eye , & knowes what it is , to sigh because of a body of death within them : because of that law which is in their members warring against that law which is in their minde , & bringing them into captivity to the law of sin , which is in their members ; yet this is short of the sorrow of some dear to him , who are made to roar , by reason of the disquietness of their heart & to cry out of the arrowes of the almighty sticking within them & the poison thereof drinking up their spirit ; so that while they suffer this , they are with wi●e heman almost distracted . these things i say , are mainly insisted upon , which according to an epistolar method , lie scattered in severall parcells , up & down the book : in reading whereof , thou wilt easily perceive also , that though the whole of these epistles may be of singular use for a christian in every condition , yet a great many of them have a more special reference , both to the comforts & the carriage of a christian under the cross ( whether his affliction be outward trouble , or inward soul-excercise & terrour ) where he is most frequently to be found : which is all i have to say for the matter . there are not a few in this generation i know , who will make i● their business , & think it of their interest , to derogat from the esteem which these epistles doe justly challenge , & will readily get , from all who know how to prize things according to their worth ; as knowing very well , that what respect these get & gain amongst readers , they lose ; though i may truely say , & they will at last sinde it so , that if they get the thing they seek by this artifice , they lose by that getting : & i may asure my self also , if these either finde the a christian or make thee such , they may well lose by this labour any esteem thou hadst for them , but they will not prosylite thee , to their profan contempt of so spirituall matter ; yet i know they will essay it : first , somwhat to this purpose may be said & will be suggested by them , that here is a needless and nauseating repetition of the same thing ; though it may be , they are not so displeased , that it is said often , as that it said at all ; or if the frequenency of it offend them , it is out of a fear , that what is often said , be once listened to , & at ast learned . i grant that the same matter & purpose is diverse times touched & insisted upon ; but consider . that thi● is to diverse persons , & is there either reason or religion in it , to envy him the liberty of telling all the fearers of god , to whom he writs , what was done for his soul , or the people of god , the advantage of that relation ? was it not for the edification of the church , that all who had heard of his persecution for the gospel , should hear also , that the world , doe there worst , cannot make a sufferer truely miserable , while god maks him happy in a communion with himself : the heat of persecution may dry up , or imbitter all the nether springs , but then the soul hath free accesse to the upper , & is admitted to drink yea drink abundantly of these rivers of his pleasure : this is the spiced wine he drinks , & the meat the gets to eat in secret , which the world knoweth not of , & cannot take from him ; & having found how sweet to the taste this bread of god , which comes down from heaven , is , he cannot forbeare to tell others , how he is feasted ; to excite desires in all to come & share with him in these dainties , & forbeare to surffet themselves with the world 's deceitfull meat . consider , that it is at diverse times , & surely , he finding the consolations of god new every morning , & abounding every moment , it had been a peece of base ingratitude in him , to have made mention of that but once , which god had given him often . . consider , though the same matter be often mentioned ; yet it is mostly with a sweet & taking variety of phrase ; he brings forth the old & new togither , nay , there is ever so much new in it , as may contribute to kindle new desires in the , in order to the satisfaction of thy own soul , to seek what he found , & when thou hast fallen upon that , & art filled with it , thy practice in telling it over to others , will , without doubt , have such a coincidency with his , as will justify what he hath done , & thou wilt then judge , that an apology for publishing & frequent proclaming the goodness of the lord in the land of the living is either wholly superfluous . or it doeth suppose the reader not be a christian , at least in case . secondly somthing will be said by malicious mutterers , ( i know ) against the apparent courseness of some phrases , and commonness of some words made use of by the author ; who all alongst sets himself , to make use of the most ordinary expressions , which are in use among the common sort of people . something i say , of this kinde may probably be belched forth , by this carping , criticizing , profane , & prejudicat age : but if they would remember , what was said ( by men much more knowing then themselves , & more able to discerne what ought to be spoken , both as to matter & words ) to the commendation of plautus , who made use of the most common words that were in use , amongst the most common sort of people in rome , si ipsae musae loquerentur ore plautino uterentur ; they would see reason , rather to commend a dexterous making use of common phrases , in writing to people of no extraordinary capacity then take , because of this , any occasion to quarrel at , or cry down , that which is so usefull & excellent : and if in the opinion of men faithfull & famous in their generation , he be the best preacher to a people ( and consequently writter too ) qui , quam maxime trivialiter , pueriliter , populariter docet , as to words , & phrases ; i see no great reason such have to carpe , or necessity i have to make an apology : but their is sufficient to be said , if not for silencing of bablers , whose tongue hath moe dimensions then their reason ( which maks it not worth the while to take notice of their barking ) yet for satisfying of the more sober minded . first , consider that this disciple learned at his master , both so to write & speak , as not to hide his purpose in a cloud of new coined words : he consulted his own reputation so little , while he sought his master's honour , that he would rather seem a babler to them , who minded nothing but words ; then a barbarian to the meanest , who was taken with spiritual matter : if christ's example , who taught these high & heavenly mysteries of salvation , by plain & obvious similitudes , be not sufficient to silence such persons , who have habituat their tongue to drope satyrs against what is good , whether persons or things ; yet it is enough to guard against the prejudice of what they take liberty to say . . consider , that the most common word 's & ordinary phrases , in use amongst a people , may , by the greatest oratour , be very pertinently used , for illustrating & pressing his purpose : nay , in some cases , these have a special emphasis , beyond what can be wrapt up , in a great many more compt words , & seemingly neat expressions , & then , they are so far from being a blemish to a discourse , that they seem to give a kinde of life , & adde a certain iustre to the whole frame : & thou wilt finde it often fall out here , that the author hath so happy a dexterity in making the most common ( & somtimes contemptible-like ) phrase , with a gracefull sweetness , subservient to his purpose , that let the greatest master of words , alter but one of these words , or change one of these expressions ( which if they stood not there might almost seem a barbarisme ) he marres what he undertooke to mend , & while he endeavours to co●…ct the author , he leaves himself to be put in amongst the errata . . consider that a great many of the persons to whom he wrote , were no schollers , nay , had so little acquaintance with that , which passeth in the world for elegancy of speech , that he had as good have said nothing at all to them , as have made use of any other words then what are pitched upon , in expressing his purpose ; & so his designe being to make affection , or to move it in the hearts of these to whom he wrote , there was a necessity to suit his stile to their capacity ; which condescension in him , is yet managed with so much spirituall prudence & discretion , as it is without debasing high matter or giving the least rational ground to mock at spiritual mysteries : yea i may say further , that there is so much majesty in the straine , as that the lowness of the stile is aboundantly thereby made up : and further , i might aske thee , if thou who maks the challenge doest pretend to be a master of reason , whether he is the best oratour , who can with the least noise , cast fire into the affections of these to whom he speaks or writs , & bring down the highest mysteries in religion , to the capacity of the meanest hearer & reader , or he who wraps up plain truths & obvious purposes , in such an obscurity of phrase , & perplexing intricacy of words , as carryes the matter quite beyond the reach of a vulgar capacity : without making any other impression upon the minde of the hearer , then that the man hath forgotten his message , & while he seeks himself , flights his master's business : it often creats also a suspicion , that the writter or speaker either desires not to be understood , or , while he endeavours to sore too high above others , that is he hath fallen into such a confusion , as he knowes not where to finde himself ? & if thou concede here , what with reason thou canst not deny , thou hast granted all against thy self , which i need seek , for putting thee to silence . . consider , that though there be some here written to , of the greatest quality in the nation , & a great many others , who are eminent for their understanding & parts , aswell as their grace ; yet as these of the greatest quality & parts , may reap advantage , by what hath been written to the meanest & most obscure person ; god in his providence led his servant to speak to these of understanding & parts , so , that what was particularly intended for them , might be of speciall use & advantage to every one : and thus all occasion of carping is taken away ; unless , amongst the rest of the regularites of this time , episcopall authority be interposed , to make us read & understand that axiome backward , bonum quo communius eo melius , which if it be ; i have no more to say , but that it is of a peece with the rest of their reformation . i suppose by this time ; it may be thought , i have said too much upon this head , since it would seem that something ought rather to be said , for making many things in them plain that are mysterious & darke ; then to say so much for taking off prejudice , because of some common words & expressions ; but as to that , i shall not undertake it : for there are many things in them , onely intelligible by tasting : & he who wants that commentary , will never understand this text . i have no more to say , either for the one or the other , but if any dislike them , he may let them alone ; for i intend to obtrude them upon none , who distasts them ; yet i cannot for bear to advise even such , so far to consult their owne reputation , as , by speaking against what the author hath here written , not to discover that secret to the world , that they are persons void of a gracious principle , to whom the things that are of god are unsavoury : the wind of thy mouth , though accompanied with all the venome thou canst vomit up , will not blast the authors reputation , it will onely be a blazing of thy own shame , & then thou wilt see thy self so unhappy , as to have hit the marke at which thou didst not aime : for without doing him any hurt , who is far above thy reach , thy tongue falls upon thy own head , & in striking at one whom thou canst not wound , thy sword rebounds back upon thy self , & enters into thine own bowells ; but if thou remainest a man of imperswasion , & hast so much pleasure in publishing thine own shame , i cannot help it , it is sufficient for me , to have warned thee of thy hazard ; nor shall i endeavour hence forth to deprive the world of their liberty ( since thou wilt have it so ) to look upon thee , according to the character which thou hast given of thy self , & that is , deest aliquid intus , to make the a man & a christian , & since this brutish shape pleases thee , thou mayest goe eat grasse & let alone this bread , which is onely designed for children ? and so i leave thee to make use of that liberty , of saying what thou pleases , which thou hast now purchased with the loss of thy own reputation . if any think , it had been more convenient , to have concealed the names of these to whom the author wrote , for some reasons obvious , in regard of the present lamentable posture of affairs ( when it is almost sufficent , to make a man guilty , that ever he was really zealous for god ) i have onely this to say for my self , that i designed their honour & not their prejudice nor hurt in prefixing their names : neither can i well imagine ( what ever others may apprehend ) what prejudice they can sustain , by this ; since none , or very few of them , come from the author , as returns to any thing they had written to him ; & there being no law , either discharging him to write , or any persons to receive his letters , there can be no transgression upon their part , & so nothing to ground a prejudice , or found a rational plea against them : and much less in that their names are prefixed ; or if there be any thing in this blame worthy , i alone am in the transgression , who have done it without consulting themselves , or asking their consent ; yet in order to the satisfaction of any , who may be offended at what is done , i have this to say for my self further , that i was induced to it , first , that thereby it might appear these were indeed the very letters , which that faithfull sufferer & witness of jesus christ wrote ( though there is sufficient in the stile & straine to put this beyond debat ) & no forgeries . many of these worthy persons being removed ( whereby the church of god is at a seen & sad loss , in that she is deprived of so many , who would have weeped & made supplication on her behalfe in this day of her distress , when not a few of her friends have dealt treacherously with her , & are become her enemies ) their posterity might think themselves wronged , if i should have deprived their worthy predecessors , by suppressing their names & smothering their affection to the work of god , of the honour , of making their faithfullness known to the world : and truely , i judged it the least that was due , to the memory of these , who ought to be had in everlasting remembrance , to erect this poor monument over their grave , wherby they may live amongst the posterity , when they are gone , as persons who obtained mercy of the lord , to be faithfull in their generation : & that when the account of such comes to be taken , it may be said , this & that man was borne there . . i did it to encourage the posterity of such , to be followers of the faith & patience of their worthy proge●●tors , and that the may not , without shame & horrour think of declining , or turning aside , either to the right or left hand , from the way of these dear relations , who by following the lord fully , in an evil time , left them a noble paterne , worthy of imitation . . as for such who are yet alive , i hope they will think , that god by this providence , is making a honourable mention of their fidelity before the nations , & is remembring for them , the love of their espousals , when they went after him ; thereby to ingage them , to cleave more closely , & adhere more firmely to him , with full purpose of heart when the generality have gadded about to change their way , & many of his professed disciples have gone back , & are like to walk no more with him : and upon the other hand , god will have this to be a witness before the world , against any of them , who shall depart from the good way of the lord , & be offended in him , because of persecution : i hope what ever hazard threaten these who abide in christs company , that they will never forsake him , nor give him cause to say , what iniquity have ye found in me , that ye are gone far from me ? but if it should prove otherwise , they may be sure , that he whose soul hath no pleasure in any man that draws back , & hats the work of such as turne aside , will count himself ingaged in a peculiar way to lead them forth with the workers of iniquity ; but we hope for better things of them all , though we thus speak : if none of these reasons which moved me to doe this be strong enough then let it be judged my weakness , for it is more fit , that i should pass in the world as such ( which is no great mistake ) then these honourable & worthy persons , should suffer any prejudice , by a deed whereto they had not the least accession . reader , much pains hath been taken , in collecting these together , that they might be in the hands of many ( a thing greatly desired of a long time by the godly ) which have been hitherto onely in some broken & imperfect parcells , in the hands of a few : severall of the most correct copies that could be had , have been carefully compared , & many fruits therby corrected , which were crept in , by their being often transcribed , & that by unskillfull hands . if it fall out so ( as i suppose it shall not often be found ) that they who have the autographs by them , perceive any difference in a word or sentēce , betwixt this printed copy & these , let them imput it to my want of he principals ; for though i had a good number of them , yet it was not possible for me to get the most part : in some very few places also , to the end that this book might be of more universall use , it may be , that a scottish word , which would have darkned the sense , or rendered the sentence wholly unintelligble to strangers , is either changed into some equivalent one , or a synonimous terme inserted by it ; but in most places these words are retained , without any alteration ; because either alteration , or addition , would have made them less taking with , & acceptable to them , for whom they were at first written , & to these for whom they are now principally intended ; because the life & emphasis of the phrase , is often found to lie , in that very word . but having kept thee under too long an arrest in the entry , i leave thee now to peruse these profitable epistles , which are an account of the many sweet hours & comfortable soliloquies which that eminent saint & sufferer had with god in the furnace of his affliction : wherein there is much to be seen , beyond the ordinary attainment of a christian , even who hath made some remarkable progress , & is no small proficient in the wayes of god. i nothing doubt ; but when thou perceivest , while thou readest , how much pure zeal to god , doth burne in these lines , thou wilt lament the lose of such a blessed instrument , now , when the church of god is brought so very low , & there are so few of all the sons whom she hath nourished & brought up , to take her by the hand . i grant it is both a rational & religious sorrow ; for when we remember the many eminent lights ( the removal of whom , hath brought a sad & darke night upon the church ) which did la●ly shine amongst us , & most say , they are gone who were our faithfull guids , it would almost seem pardonable , to abandon our selves to sorrow , & refuse to be comforted : quis ●alia fando tempere● a lachrimis ? yet give me leave to suggest these things ( ) let not the tear so blinde thine eye , as not to observe the goodness of god , who gave us such : it was a saying of an eminent & excercised christian ( worthy to be remembred in this present case & to be put upon record for posterity ) perceiving many sorrowfull , upon the removal , of one of the most burning & shining lights , that britain had to boast of ( that great interpreter mr durhame i mean ) turne your tears & sighes for this loss ( said that worthy person ) though it seem to you almost irreeparable [ an age hardly producing such an other ] into songs of praises , & doe not so indulge your sorrow , because the master hath called home an ambassadour , who did so faithfully & successfully negotiat for him ; as ye forget in the mean time to praise the lord of the harvest , who thrust forth such a labourer into his vinyard : let not the greatness of your grief , make you forget the riches of his goodness to the church of christ in scotland , in that there was a mr durhame to die out of it : so i say , when in reading of these , thou remembers that the worthy author is gone to his rest ; yet be not guilty of so much ingratitude , through the excess of thy grief , as to froget god's care of , & kindness to the church of scotland , who amongst others gave her a mr rutherfoord : one who was not onely famous at home & abroad for his great learning ; but such a minister of the gospel , as i suppose , there is not a godly minister in the nation , who knew his painfulness , his tenderness , his zeal , his shining , & gospel adorning conversation , that will think he wrongs himself , in giving the presence to him , whose watching & weeping & unwearied pains , to propagate the truth , & profite the souls of men , made him without a match or equal & left deep convictions of short-coming , even upon them , who may with a rational confidence , expect the approbation of well done good & faithfull servants , at the day of their appearance , & die in the faith of this , that when the great shepherd shall appear , they shall receive a crown of glory , that fadeth not away . ( ) if no other consideration can d●y up thy tears , or divert thy sorrow , while thou doest remember thy own & the churches loss ; yet remember that this is sufficient to make the mourne in hope ; that the resid●e of the spirit is with him . we cannot i grant weep back again ( though it 's like some would be content to weep themselves blinde , if that were lawfull & would doe it ) our famous & faithfull knoxes , davidsons , welshes , bruces , hendersons , rutherfoords , gil●spies , guthries , with a great many 〈◊〉 sids , of their brethren & companions , who did build & fight with them , & were the restorers of the breaches amongst us ; whereby they obtained a good report , & are at this day of blessed memory indeed ; but is there no hope to see them alive in other mens persons ? i grant their is but little appearance of that , for the present : for alas may we say , where is the●e a man of that spirit to be found ? yet let us not adde this to all the rest of our provocations in this wilderness-lot , to limit the holy one of israel ; since these had nothing but what they did receive ; he can furnish the church with men of the same parts & zeal : with men who will shine in light , so , that their enemies must lay their hand upon their mouth when they have spoken ; & burne in love to god & his interests : & truely it concerns all the people of god , to be much in importuning him , that he would again give us such standard bearers , & that that he would remember us now , in our low estate , by raising up such , who may be as the charets & horsemen of israel , when the spirit of most is under such a faint , & the men of might doe not finde their hands : if we were up & doing in this , which is one great part of our work in such a sad time , & gave him no rest , who knowes , but he would yet breath upon many , who are now as dry bones , without life or motion , & make them stand up for him & plead his cause against them , who have lifted up their head against heaven , & their heel against his people ? they who by falling asleep , till their hair was cut , that they were not in case to shake themselves as at other times , when their enemies were upon them , might yet spil their adversaries sport , & bring down their babel about their ears , if the spirit of the lord came upon them as at othertimes : or if this were not to be expected , he could raise up a generation , who would serve him with more zeal & faithfulness , then we have done , & that in such a number , as should make his church say , who hath begotten me all these ? and where have they been ? it my be that he who waits to be gracious , is waiting to be en●…ated to doe this good thing for us : surely if we were a people of prayer , & particularly for this church & nation-mercy , we might be surprised now , when we have scarce a tokenn for good , & when our lukwarme temper hath banished the faith of such a mercy almost out of the earth , with such a re●ur●● a● that , i will clothethy priests with salvation , & thy sai●…s ●all yet shout aloud for joy : i will pour down such a plentifull the ●sure of the spirit upon them , that by their zeal & faithfulness , the years which thi● cankerworme & caterpillar of luke warness hath eaten up , shall be restored unto you seven fold ; which would carry alongst with it , the accomplishment of that other great & gospel promise , his enemies will i clothe with shame ; but upon himself shall his crown flourish . faxit deus , & ●es●●ness should be the constant echo of our hearts . reader there is one thing more i have to acquaint thee with , & so i have done , & that is to tell thee , that i have made bold for this once , to send these epistles abroad into the world , without the prelat's imprimatur : if he please to take this for an apology , that the author sought not his permission to write them , which emboldned me to transmit them to thy hands , without his approbation , he may ; for i am not in an humor to give him any other account of this action . i know it 's very probable , that the fat of these may be the fire ; for our late fulious prelats ( that draco volans which being got upon the wing spouts down fire upon the church , wherby the tabernacles of god are burnt up through the land : for the appearance of this fiery meteor did alwayes portend somwhat fatall to the church to follow upon it ) are a little more hot then their predecessors : it 's true , these went so high in their persecution , & drave so hard , that it was thought scarce possible , for any to out-doe them in persecuting , for they run them selves out of breath , & never drew bridle till they fell in the ditch , & we thought they had died their without succession ; but alas ! the church finds this day , that 〈◊〉 respect of their successors , they were mere novices , & had scarce served their aprentiship in the blake art : and this puts me to think whether the people of god should not rather submit to be chastised even with this scourge of scorpions ; then to wish that he would throw the ●od in the fire , lest if they were gone , & we not fit for a delivery [ as indeed we are not ] it should fall out with us , according to the story of the old wife of syracuse , who was afraid of dyon sius his death , lest the devil should succeed him : but if any should say to me , what & if be allready come ? for if the holy ghost call these men such rev. : . who did but cast in prison , & did but cast some in prison , may he not be said to be allready come down now having great wrath ; when deposition , imprisonment , banishment , yea any thing less , then declared worthy to die , is thought a savour : if any should urge me with this , i say , i confess he would pose me into an absolut silence ; or force an acknowledgment from me : if the prelats themselves who are of age , be in case to make a reply , let them answer it : for the truth is , they are so hot upon their work , that if it be a heresy to think so of them , they who plead the necessity of their office , for preventing of schisme & heresy , are like to turne the better part of the world hereticks ; but to my purpose i say , their is some reason to fear ; that this be thought very sit fewel , to make a fire in cajapcas his hall : however , though it should be so , yet this is not the first time , that some of the worthy author's works , have got such entertainment : & truely their is so much zeal to the interests of christ , so much love to god , & the salvation of men , burning in these lines ; that , that spirit , whose element is fire , will endeavour to blow the bellowes , & seek this as a sacrifice at their hands , whose once professed sincerity , & personat zeal for god & his interests , is now broken out , in such high acts of rebellion against him , & hatred against his servants ; whereby the proverb is become plain scottish , or inglish , or both if ye will : omnis apostata secta suae osor : but if the prelats would take a poor presbyter's advice , they wou● even let it alone , lest the smoak of that fire , wherein they burne this ; kindle a flame of just indignation against them , in the hearts of all the lovers of god , as men who have a very perfect hatred against piety ; but if they care not to be so looked upon , i have no more to say , be it so : it 's like nothing that i can say , will hinder them , from puttingh this peece in his hands , to whom , as i heare , they have committed the revising of learned & worthy mr. wood's testimony , &c. & who it seems , is made choice of by them , as secretary in chief , for fevising all such peeces , to ●i● , ioannes dunmuraeus , cum fratri●●●● , & collegis suis : and therefore i must leave them to their own liberty , which i onely doe , because i cannot help it : & i am afraid besids , lest if i should work too hard , in carrying water to cool them , i over-heat my self , & leave them at last nothing , cooler then i found them : but as for thee christian reader ; it will be a sufficent imprimatur , to tell thee , that these are mr. rutherfoord's letters : wherein he gives thee an account , of many a good day , & joyfull hour , he had in his master's company ; while his fellow-servants did beat & thrust him out of the vineyard : & he invits thee to take a share of his feast , & truely i wish that both of us would goe try & taste , since neither of us are like to have very good entertainment any where else . i have but one word more to say , for i know it 's long since thou expected i should have made an end , & it 's onely to crave the pardon that i have not done it sooner : when i wrote the first nes . i thought to have made the end & the beginning so contiguous , that i should neither have put thee to this trouble , nor my self to the necessity of an apology ; & in order to that , i did really forbear what ( as i told thee ) at first i intended , & am carryed this length besids my designe ; but if the length of what is here offend thee , thou art in case without doing me any wrong , to give thy self the same satisfaction , as if i had said nothing , by passing it , as so much waste paper , & turning over to the epistles themselves : if thy soul be profited by these ( as i hope it shall ) i have my designe , & all i seek of the be side , is , that thou wouldest wish his soul's welfare , who was at this little pains , in order to thine , & who desires to be reockened by thee , amongst the meanest & most unworthy of . the favourers of the dust of zion , and thy well●●●kers . ad lectorem in epistolas . qvod chebar & patmos , divinis vatibus olim , hoc , fuerant sancto claustra abredaea viro : profuit ut quondam tibi plus ecclesia carcer , libera quam patuli copia facta fort ; hic tibi sic scriptis carcer plus profuit ist is , pulpita , quam raucâ quae sonuere tuba . pharmaca in hoc prostant , contritis corde , libello , hic crucis el●s●s , est via s●rata r●sis . hic amor & christi decor , hic coelestis et aulae gloria depicta est , horrida & ira dei. ardua materies , sublimibus apta cothurnis , hic tenui & facilifusa , legenda stylo est . lividus at voces si carpat zoilus ullas , non divina sapit , cor sine mente gerit . praesulibus celerem attulerant haec scripta ruinam , impressa , extremum praestituuntque diem . reader . thou may possibly finde in some very few places , one letter for an other , as an ( n ) for an ( n ) &c. or a , transposition of two letters of a ( : ) for a ( ; ) it may be also that the chap. or verse be miscited , but the words being insert will easily lead the to correct that mistake . there was so much pains taken in overseeing the press to prevent misprinting , that thou wilt scarce meet with any thing that will mar the sense : yet these few , though they be not very materiall , i have set down to fill up this page : in the epistle to the reader p. . l. . for minister , r. ministers . p. . l. . a afraid , r. afraid . p. . l. . & but , dele but. p. l. antipen . to to , r. to . p. . l. . miserably , r. miserable . p. . l. . arestotle , r aristotle . in the book , p. . l. penult . isa. . r. p. . l. . act. . r. . p. . l. antip . isai. . r. . p. . l. penult . is . r. in p. l. . luk. . r. . p. . l. . for , r. sort . p. . l. ult . bed , r. bode . p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. eek , r. seek p. . l. . you earnest , r you an earnest . p. . l. . isa. . . r. ver . . p. ● . l. . deut. . . r. v. . ibid. job 〈◊〉 . r. . p. . l. . harden , r. garden . p. . l. . col. . r. 〈◊〉 . p. . l. . blinced , r. blinded . ibid. l. . grace , r. grave . p. . l. . your . r. you , p. . l. . yet this , r. this . ibid. l. . witten , r. written . ibid. l. lam. . . r. , p. . l. . i am . . r. . p. . l. . ezek. . r. . p. . l. . levit. . r. . p. . l. . dele & . to mr robert cunyngame , minister of the gospel at holywood in ireland . ( epist. . ) welbeloved and reverend brother , grace mercy and peace be to you ; upon acquaintance in christ , i thought good to take the opportunity of writing to you ; seeing it hath seemed good to the lord of the harvest , to take the hooks out of our hands for a time , and to lay upon us a more honourable service , even to suffer for his name . it were good to comfort one another in writing : i have had a desire to see you in the face , yet now being the prisoner of christ it is taken away : i am greatly comforted to hear of your souldiers stately spirit , for your princely and royall captain jesus our lord , and for the grace of god in the rest of our dear brethren with you ; you have heard of my trouble i suppose , it hath pleased our sweet lord jesus , to let loose the malice of these interdicted lords in his house to deprive me of my ministery at anwoth and to confine me , eight score miles from thence to aberden ; and also ( which vvas not done to any before ) to inhibit me to speak at all in jesus his name , within this kingdome , under the paine of rebellion : the cause that ripened their hatred was my book against the arminians , whereof they accused me , these three dayes i appeared before them ; but let our crowned king in zion raigne , by his grace the losse is theirs , the advantage is christs and truths ; albeit this honest crosse gained some ground on me ; by my heavniesse , and inward challenges of conscience for a time were sharpe , yet now for the incouragment of you all , i dare say it , and write it under my hand , welcome , welcome , sweet , svveet , crosse , of christ : i verely think the chaines of my lord jesus are all overlaid with pure gold , & that his crosse is perfumed , and that it smelleth of christ , & that the victorie , shall be by the blood of the lamb , and by the word of his truth , and that christ laying on his backe , in his weake servants , and oppressed truth , shall ride over his enemies bellies , and shall stricke through kings in the day of his wrath : it is time we laughe when he laugheth , and seeing he is now pleased to sit with wrongs for a time , it becometh us to be silent , untill the lord hath let the enemies enjoy their hungerie , leane , and fecklesse paradise : blessed are they who are content to take stroks with weeping christ , faith will trust the lord , and is not hastie , nor head strong ; neither is faith so timorous as to flatter a tentation , or to bud and bribe the crosse , it is little up or little dovvn that the lamb and his followers can get no lavv-suitie , nor truce with crosses ; it must be so , till we be up in our fathers house ; my heart is woe indeed for my mother church , that hath plaid the harlot with many lovers , her husband hath a mind to sell her for her horrible transgressions , & heavy will the hand of the lord be upon this backsliding nation . the wayes of our zion mourne , her gold is become dim , her white nazarites are blck like a coale , how shall not the children weep , when the husband and the mother can not agree ; yet i beleeve scotlands skie shall clear again , & that christ shall build againe , the old wast places of jacob , and that our dead and dry bones , shall become ane army of living men , & that , our beloved may yet feed among the lillies , untill the day breake and the shaddows flee away . my deare brother let us helpe one another with our prayers , our king shall mowedown his enemies , and shall come from bozra , with his garments all died in blood , and for our onsolation shall he appear , and call his wife hephzibah , and his land beulah ; for he will rejoyce over us & marie us , & scotland shall say what have i to doe any more with idols ? only let us be faithfull to him that can ride through hell , and death , upon a windlestrae , and his horse never stumble , and let him make of me a bridge over a water so that his high and holy name may be glorified in me : stroks with the sweet mediators hand , are very sweet , he was always sweet to my soul , but since i suffered for him , his breath hath a sweeter smell then before , oh that every hair of my head , and every member , and every bone in my bodie , were a man to witness a fair confession for him , i would think all too little for him , when i look over beyond the line , and beyond death to the laughing side of the world , i trimmph , and ride upon the high places of jacob , howbeit otherways i am a faint dead-hearted cowardly man ; oft borne down , & hungry in waiting for the mariage-supper of the lamb ; neverthelesse i think it the lords wise love that feeds us with hunger , and makes us fat with wants , and desertions : i know not my deare brother if our worthy brethren , be gone to sea , or not , they are on my heart and in my prayers , if they be yet with you , salute my deare friend john stuart , my weilbeloved brethren in the lord , mr blair , mr hamilton , mr livingston , and mr mak-cleland , and acquaint them with my troubles , and intreat them to pray for the poor afflicted prisoner of christ , they are deare to my soul : i seek your prayers and theirs for my flock , their remembrance breaks my heart : i desire to love that people , and others my deare acquantance in christ with love in god , and as god loveth them ; i know that he who sent me to the west , and south , sends me also to the north : i will charge my soul to beleeve and to wait for him , and will follow his providence and not goe before it , nor stay behind it . now my deare brother taking farewell in paper , i commend you all to the word of his grace , and to the work of his spirit , to him who holdeth the seven stars in his right hand , that you may be keept spotlesse till the day of jesus our lord. i am . from irwing being on my iourney to christs palace in aberden august . . your brother in affliction in our sweet lord jesus , s. r. to his parochiners . ( ) dearly beloved , & longed for in the lord , my crown & my joy in the day of christ : grace be to you , and peace , from god our father , and our lord jesus christ. i long exceedingly to know , if the oft-spoken-of match betwixt you & christ holdeth ; and if you follow on to know the lord. my day thoughts , and my night thoughts are of you , while ye sleep , i am afraid of your souls that they be off the rock : next to my lord jesus , and this fallen kirk , ye have the greaest share of my sorrow , and also of my joy ; ye are the matter of the tears , care , fear , and daily prayers of an oppressed prisoner of christ : as i am in bonds for my high and lofty one , my royall and princely master , my lord jesus ; so i am in bonds for you , for i should have sleeped in my warme nest , & kept , the fat world in my armes , and the cords of my tabernacle should have been fastned more strongly , i might have sung an evangel of ease to my soul and you for a time , with my brethren , the sons of my mother , that were angry at me , & have thrust me out of the vineyard , if i should have been broken and drawn on to mire you the lords flock ; & to cause you eat pastures troden upon with mens feet , and to drink foul and muddie waters : but truly the almighty was a rerror to me , & his fear made me afraid . o my lord judge if my ministry be not deare to me , but not so dear by many degrees , as christ jesus my lord : god knoweth the heavie , & sad sabbaths i have bad since i laid down at my masters feet my two shepherds staves , i have been often saying as it is writen , lam. : . my enemies chased me sore like a bird without cause , they have cut off my life in the dungeon & cast a stone upon me : for next to christ , i had but one joy , the apple of the eye of my delights , to preach christ my lord , and they have violently plucked that away from me , & it was to me like the poor mans one eye , & they have put out that eye , and quenched my light in the inheritance of the lord ; but my eye is toward the lord ; i know i shall see the salvation of god , and that my hope shall not alwayes be forgotten ; and my sorrow shall want nothing to compleat it , and to make me say , what availeth it me to live ? if ye follow the voice of a stranger , of one that cometh in to the sheepfold not by christ the door , but climbeth up another way , if the man build his hay and stuble upon the golden foundation , christ iesus already laid among you , & ye follow him , i assure you the mans work shall burn & never bide gods fire , and ye & he both shall be in danger of everlasting burning , except ye repent . o if any pain , any sorrow , any losse that i can suffer for christ , and for you were laid in pledge to buy christs love to you , and that i could lay my dearest joyes , next to christ my lord in the gap , betwixt you & eternall destruction ! o if i had paper as broad as heaven and earth , and inke as the sea , and all the rivers and fountaines of the earth , & were able to write the love , the worth , the excellency , the sweetnesse , and due praises of our dearest , and fairest welbeloved ; and then if ye could read & understand it ! what could i want if my ministry among you , should make a marriage between the little bride in that bounds , & the bridegroom ? o how rich a prisoner were i , if i could obtaine of my lord ( before whom i stand for you ) the salvation of you all ! o what a prey had i gotten to have you catched in christs net ! o then i had cast out my lords lines & his net with a rich gain ! o then wel-wared pained breast and sore back , and a crased body , in speaking early and late to you ! my witnesse is above , your heaven would be two heavens to me , & the salvation of you all , as two salvations to me , i would subscribe a suspension , and a fristing of my heaven , for many hundred yeers , ( according to gods good pleasure ) if ye were sure in the upper lodging , in our fathers house before me . i take to witnesse heaven and earth against you , i take instruments in the hands of that sun , & day light , that beheld us , & in the hands of the timber & walls of that kirk , if i drew not up a fair contract of mariage betvvixt you & christ , if i went not with offers betwixt the bridegroome , & you , & your conscience did bear you witnesse , your mouths confessed , that there were , many fair trysts , & meetings drawn on , betwixt christ and you , at communion-feasts , & other occasions ; there were braclets , jewels , rings , and love-letters , sent to you , by the bridegroom , it was told you what a fair dowrie ye should have , and what a house your husband and ye should dwell in , and what was the bridgroomes excellencie , sweetnesse , might , power . the eternitie , and glory of his kingdome , the exceeding deepnesse of his love , who sought his black wife through pain , fires , shame , death , & the grave ; and swimmed the salt sea for her , undergoeing the curse of the law , & then was made a curse for you , & ye then consented and said , even so i take him : i counsell you beware of the new & strange leaven of mens inventions , beside , and against the word of god , contrair to the oath of this kirk . novv comeing among you : i instructed you of the superstition , & idolatry , of kneeling in the instant of receiving the lords supper , & crosseing in baptisme , and the observing of mens dayes , vvithout any vvarrant of christ our perfect lawgiver : countenance not the surplice the attire of the mass● preist , the garment of baals preists , the abominable bovving to altars of tree is comeing upon you : hate & keep your selves from idols : forbear in any case to hear the reading of the new fatherlesse service-book , full of grosse heresees , popish and superstitious errors , vvithout any vvarrant of christ , tending to the overthrovv of preaching : you ovv no obedience to the bastard canons , they are unlavvfull , blasphemous and superstitious ; all the ceremonies that lie in the antichrists foul vvomb , the vvares of that great mother of fornications , the kirk of rome , are to be refused , ye see vvhither they lead you : continue still in the doctrine , vvhich ye have recieved ; ye heard of me the vvhole counsell of god , so we no cl●●ts upon christs robe , take christ in his ragges , & losses & as persecuted by men , & be content to sigh , and pant up the mountain , vvith christs crosse on your back , let me be repute a false prophet ( & your conscience once said the contrair ) if your lord jesus shall not stand by you , and mantaine you , and mantaine your cause , aganst your enemies : i have heard , ( and my soul is greived for it ) that since my departure from you , many among you are turned back from the good old way to the dogs vomite again ; let me speak to these men , it vvas not vvithout gods speciall direction , that the first sentence that ever my mouth uttered to you , vvas that of john chap. : . and iesus said for judgment came i into the world that they which see not might see , & they which see might be made blind . it is possible , my first meeting & yours be , when vve shall both stand before the dreadfull judge of the world , & in the name & authoritie of the son of god , my great king & master , i write by these presents , summonds to these men , i arrest their souls & bodies to the day of our compearance ; their eternall damnation stands subscribed , and sealed in heaven ; by the hand-write of the great judge of quick & dead , and i am ready to stand up , as a preaching witnesse against such to their face , that day , & to say , amen to their condemnation , except they repent : the vengeance of the gospel is heavier , nor the vengeance of the law , the mediators malediction and vengeance , is tvvice vengance , & that vengeance is the due portion of such men , & there i leave them , as bound men , ay & while they repent & amend : you vvere vvitnesses hovv the lords day vvas spent , vvhile i vvas among you : o sacrilegious robber of gods day , vvhat vvill thou ansvver the almightie , vvhen he seeketh so many sabbaths back again , from thee ? what vvill the curser , svvearer , & blasphemer doe , vvhen his tongue shall be rosted in that broad , and burning lake of fire & brimstone ? and what will the drunkard doe , when tongue , lights , & liver , bones , & all , shall boile & frye in a torturing fire for he shall be far from his barrels of strong drinke then , & there is not a cold well of vvater for him in hell ? what shall be the case of the wretch , the covetous man ? the opperssor ? the deceaver ? the earth worme , who can never get his vvombfull of clay , when in the day of christ , gold and silver must lie burnt in ashes , and he must compear and answer his judge , and quite his clayie and naughtie heaven ? woe , woe , for ever more be , to the time-turning atheist , that hath one god , and one religion for summer , and another god , and another religion , for winter , and the day offanning ; when christ fanneth all that is in his barn floor , who hath a conscience for every faire and mercat , and the soul of him runneth upon these oiled wheels , time , custome , the world and command of men : o if the carelesse atheist , and sleeping man , who edgeth by all , ( with , god forgive our pastors if they lead us wrong , we must doe as they command , ) and layes down his head upon times bosome , and giveth his conscience to a deputy , and sleepeth so , while the smoak of hell fire flie up in his throat , and cause him start out of his dooleful bed . o if such a man would awake , many woes are for the over-guilded , and gold-plastered hypocrite , a heavie doom is for the liar and white tongued flatterer , and the fleing book of gods irefull vengeance , twentie cubits long , and twentie cubits broad , that goeth out from the face of god , shall enter into the house , and in upon the soul of him that stealeth , and sweareth falsely by gods name , zechar. : ver . . i denounce eternall burning , hotter then sodoms flames , upon the men , that boile in their filthie lusts of fornication , adultery , incest , and the like wickednesse ; no room , no not a foot-broad for such viledogs , within the clean jerusalem : many of you put off all with this , god forgive us , we know no better : i renew my old answer , thess. . the judge is coming in flaming fire , with all his mighty angels to render vengeance to all these , that know not god , and beleeve not. i have often told you security shall slay you , all men say they have faith , as many men and women now , as many saints in heaven ; and all beleeve ( say ye ) every foul dog is clean enough , & good enough , for the clean & new jerusalem above : every man hath conversion , & the new birth ; but it is not ●●el come ; they had never a sick night for sin , conversion came to them in a night dream : in a word hell will be empty at the day of judgement , and heaven panged full : alace it is neither easie , nor ordinarie to beleeve & to be saved ; many must stand in the end at heavens gates ; when they goe to take out their faith they take out a fair nothing ( or as ye use to speak ) a bl●●●ume : o lamentable disappointment : i pray you , i charge you in the name of christ , make fast work of christ , and salvation : i know there are some beleevers among you ; and i write to you o poor broken hearted beleevers , all the comforts of christ , in the new and old testament are yours . o what a father & husband you have ! o if i had pen , and ink , and ingine , to write of him ! let heaven and earth be consolidat , in massie and pure gold , it will not weigh the thousand part of christs love to a soul , even to me a poor prisoner ; o that is a massie and marvellous love ! men and angels unit your force , and strength in one ; ye shall not heave , nor poise it off the ground : ten thousand thousand worlds , as many worlds , as angels can number , and then as a new world of angels can multiply , would not all be the balk of a ballance , to weigh christs excellencie , sweetnesse , and love ; put ten earth's in one , and let a rose grow greater then ten whole earths , or ten worlds , o what beauty would be in it , and what a smell would it cast ! but a blast of the breath of that fairest rose in all gods paradise , even of christ jesus our lord , one look of that fairest face , would be infinitly in beauty , and smell above all imaginable , and created glory . i wonder that men dow bide off christ , i would esteem my self blessed if i could make an open proclamation , and gather all the world , that are living upon the earth , jew , and gentile , and all that shall be borne , to the blowing of the last trumpet , to flock round about christ , and to stand looking , wondering , admiring , and adoring his beauty , and sweetnesse ; for his fire is hotter then any other fire , his love sweeter then common love , his beauty surpasseth all other beauty : when i am heavie and sad , one of his love-looks , would do me meekel worlds good , o if ye would fall in love with him ! hovv blessed were i , how glad would my soul be , to help you to love him , but amongst us all we could not love him enough , he is the son of the fathers love , and gods delight , the fathers love lieth all upon him , o if all mankind would fetch all their love , and lay it upon him , invit him , and take him home to your houses , in the exercise of prayer , morning , and evening , as i often desired you ; especially now , let him not want lodgeing in your houses , nor lie in the feilds , when he is shut out of pulpits , and kirks : if ye will be content to take heaven by violence , & the wind on your face for christ and his crosse , i am here one , who hath some tryall of christs crosse , i can say , that christ was ever kind to me , but he overcometh himself ( if i may speak so ) in kindness vvhile i suffer for him , i give you my word for it , christs crosse is not so evil as they call it , it is sweet , light , and comfortable , i would not want the visitations of love , and the very breathings of christs mouth , when he kisseth , and my lords delightsome smiles , and love-embracements , under my sufferings for him , for a mountain of fine gold , nor for all the honours , court , and grandour of velvet-kirk-men : christ hath the yolke and heart of my love , i am my beloveds , and my welbeloved is mine . o that ye were all handfasted to christ ! o my dearly beloved in the lord , i would i could change my voice , and had a tongue tuned with the hand of my lord , and had the art of speaking of christ , that i might paint out unto you , the worth , and highnesse , and greatnesse , and excellencie , of that fairest , and renowned bridegroom ! i beseech you by the mercies of the lord , by the sighes , tears , & heart blood , of our lord jesus , by the salvation of your poor and precious souls , set up the mountain , that ye and i may meet before the lambs throne , amongst the congregation of the first borne : lord grant , that , that may be the trysting place , that ye and i may put up our hands together , and pluck , and eat the apples , o● the tree of life , and we may feast together , and drink together , of that pure river of the water of life , that cometh out from under the throne of god , and from the lamb : o how little is your hand-breadth , and span length of dayes here , your inch of time is lesse , then when ye and i parted , eternitie , eternitie , is comeing posting on with wings , then shall every mans black 's , and whit's ; be brought to light . o how low will your thoughts be of this fair-skined but heart roten apple , the vain , vain , fecklesse world , when the wormes shall make their houses , in your eye holes , and shall eat a●● the flesh , from the ball of your cheeks , and shall make that body a number of drie bones ! think not the common gate of serving god , as neighbour and others doe , will bring yow to heaven ; few , few are saved , the devils court , is thick and many , he haththe greatest number of mankind for his vassels : i know this world is a great forrest of thornes in your way to heaven , but ye most through it , acquaint your selves with the lord , hold fast christ , hear his voice only , blesse his name , sanctifie and keep his day , keep the new commandment , love one another , let the holy spirit dwell in your bodies , and be clean and holy , love not the worldly not , love , and follow truth , learn to know god , keep in mind what i taught you , for god will seek ane account of it , when i am far from you : abstain from all evil and all appearance of evil , follow good carefully and seek peace ; and follow after it honour your king , and pray for him ; remember me to god in your prayers , i dow not forget you ; i told you often , while i was with you , and now i write it again , heavie , sad , and sore , is that strok of the lords wrath , that is comeing upon scotland , woe , woe , woe , to this harlotland , for they shall take the cup of gods wrath , from his hand , and drink , and spue , and fall , and net rise again . in , in , in , with speed , to your strong hold , ye prisoners of hope , & hide you there , while the anger of the lord passe ; follow not the pastors of this land , for the sun is gone down upon them ; as the lord liveth they lead you from christ , and from the good old way , yet the lord will keep the holy citie , and make this withered kirk , to bud again like a rose , and a field blessed of the lord. the grace of the lord jesus christ be with you all . the prayers and blessing of a prisoner of christs in bonds for him , and for you , be with you all , amen . aberden , july . . your lawfull and loving pastor , s. r. to the honourable , reverend , and welbeloved professors of christ , & his truth in sincerity in ireland . ( ) dearly beloved in our lord , & partakers of the heavenly calling , grace , mercy & peace be to you , from god our father , & from our lord jesus christ : i alwayes but most of all now in my bonds ( most sweet bonds for christ my lord ) rejoyce , to hear of your faith , and love , & to hear that our king , our welbeloved , our bridegroom , without tireing , stayeth still to wooe you , as his wife ; and that persecutions , & mockings of sinners have not chased away the wooer from the house , i perswade you in the lord , the men of god now scattered , & driven from you ; put you upon the right sent and pursuit of christ , & my salvation on it ( if ten heavens were mine ) if this way , this way that i now suffer for , this way that the world nicknameth , and reproacheth , & no other way , be not the kings gate to heaven ; & i shall never see gods face ( and alace i were a beguiled wretch if it were so ) if this be not the only saving way to heaven . oh that you would take a prisoner of christs word for it , nay i know you have the greatest kings word for it , that it shall not be your wisdom to spier out another christ , another way of worshiping him , then is now savingly revealed to you . therfore though i never saw your faces let me be pardoned to write to you ye honourable persons , ye faithfull pastors yet amongst the flocks , and ye sincere professors of christs truth , or any weak tired strayers who cast but halfe an eye after the bridegroom ; if possibly i could by any weak experience , confirme and strengthen you , in this good way every where spoken against . i can with greatest assurance ( to the honour of our highest , & greatest & dearest lord let it be spoken ) assert , ( though i be but a child in christ , and scarce able to walk , but by a hold , & the meanest and lesse then the least of saints ) that we doe not come nigh , by twentie degrees , to the due love & estimation of that fairest among the sons of men ; for if it were possible that heaven yea ten heavens , were laid in the ballance with christ , i would think the smell of his breath , above them all : sure i am he is the far best halfe of heaven , yea he is all heaven , and more then all heaven ; & my testimonie of him is , that ten lives of black sorrow , ten deaths , ten hells of pain , ten furnaces of brimstone , and all exquisit torments ; were all too little for christ , if our suffering could be a hire to buy him : and therefore faint not in your sufferings , & hasards for him , i proclaim & cry hell , sorrow , and shame upon all lusts , upon all by-lovers , that would take christs room over his head in this little inch of love , of these narrow souls of ours that is due to sweetest jesus . o highest , o fairest , o dearest lord jesus , take thine ovvn from all bastard lovers ! o that vve could wodset , & sell all our part of times glory and times good things , for a lease , & tack of christ for all eternitie ! o how are we misted , and mired with the love of things that are in this side of time and in this side of deaths water ! where can we finde a match to christ , or an equal or a better then he among created things ? oh this world is out of all conceit , & all love with our welbeloved . o that i could sell my laughter , joy , ease , and all for him ; and be content of a straw-bed , and btead by weight , & water by measure , in the camp of our weeping christ ! i knovv his sackcloth and ashes , are better , then the fools laughter which is like the crackling of thornes under a pot . but alace we doe not harden our faces against the cold north stormes , which blow upon christs fair face , we love well summer religion , & to be that which sin hath made us , even as thin skinned , as if we were made of white paper , & would fain be carried to heaven in a cl●sse covered chariot , wishing from our hearts , that christ vvould give us suretie , & his hand vvrite , & his seal , for nothing but a fair summer , untill we be landed , in at heavens gates ; hovv many of us have been here deceived , & fainted , in the day of tryall ; amongst you there are some of this stamp , i shall be sorrie if my acquantance a. t. hath left you , i vvill not beleeve he dare stay from christs side , i desire that ye shevv him this from me , for i loved him once in christ , neither can i change my mind , suddenly of him . but the truth is that many both of you , & too many also of your neighbour church of scotland , have been like a rennent that sitteth mealfree , & knovveth not his holding while his rights be questioned , and now i am persvvaded , it vvil be asked at every one of us , on what terms vve brooke christ , for we have sitten long meal-free , vve found christ vvithout a vvett foot , and he , and his gospel , came upon small charges to our doors , but now we must wet our feet to seeke him : our evil manners ; and the bad fashions of a people at ease from our youth , and like moab not casten from vessell , to vessel , jer. : . hes made us like standing waters , to gather a foul scumme , & when we are jumbled , our dregs come up , & are seen , many take but halfe a grip of christ , & the wind bloweth them & christ asunder ; indeed when the mast is broken , & blown in the sea , it is ane art then to swim upon christ , to drie land : 't is even possible that the children of god in a hard triall , lay them selves down , as hidden in the lea-side of a bush , vvhile christ their master be taken ; as peter did ; & lurke there ; while the storme be overpast : all of us knovv the vvay to a vvhole skin , & the singlest heart that is , hath a by-purse ; that vvill contian the deniall of christ , & a fear●ull backslding . o hovv rare a thing is it , to be loyall , & honest to christ , vvhen he hath a controversie vvth the sheelds of the earth , i vvish all of you , would consider , that this triall is from christ , it is come upon you unbought ( indeed when we buy a tentation with our own money , no marvel that we be not easily free of it , and that god be not at our elbow to take it off our hand ) this is christs ordinarie house-fire that he maks use of , to try all the vessells of his house withall , & christ now is about to bring his treasure out before sun & moon , & to tell his money , & in the telling , to try what vveight of gold , & vvhat vveight of vvatered copper is in his house : doe not novv jouke , or bovv , or yeeld to your adversaries in a hairbreadth ; christ and his truth vvill not divide , & his truth hath not latitude & breadth , that ye may take some of it , & leave other some of it , nay the gospel is like a small hair , that hath no breadth & vvil not cleave in tvvo , it is not possible to tryste & compound a matter betvvixt christ & antichrist , & therefore ye must either be for christ , or ye must be against him ; it vvas but mans vvit , & the vvit of prelats , & their god father the pope ( that man without law ) to put christ , & his prerogatives royall , & his truth or the smallest nail-breadth of his latter vvil , in the nevv kalendar of indifferencies , & to make a blank , of un-inked paper in christs testament , that men may fill up , & so shufle the truth , & maters they call indifferent thorovv other , & spin both together that the antichrists vvares may sell the better , this is but the device & forged dream of men , vvhose consciences are made of stoutnesse , & have a throat that a graven image , greater then the bounds of the kirk door , vvould give free passage unto ; i am sure vvhen christ shall bring us all out in our black 's , & vvhit's , at that day when he shall cry down time , and the world , & when the glory of it shall lie in white ashes , like a may flower cut down & having lost the blosome , there shall be few yea non that dare make any point that toucheth the worship & honour of our king & lawgiver , to be indifferent ; o that this mislead & blindfolded world , would see , that christ doeth not rise & fall , stand or lie , by mens apprehensions ; what is christ the lighter , that men doe with him by open proclamation , as men doe with clipped & light money ; they are now crying down christ some grain weights , & some pounds or shillings , & they will have him lie for a penny or a pound , for one , or for ane hundreth , according as the wind bloweth from the east , or from the west ; but the lord hes weighed him , & ballanced him already , this is my welbeloved son in whom i am well pleased ●ear ye him , his worth , & his weight standeth still ; it is our part to cry up , up with christ , & down , down with all created glory before him . o that i could highten him , & highten his name , & highten his throne ! i know , & am perswaded , that christ shall again be high , & great in this poor withered , & sun-burnt kirk of scotland , & that the sparks of our fire , shall flee over sea , & round about , to warme you , & other sister-churches , & that this tabernacle of davids house that is fa●len , even the son of david his waste places shall be built again , & i know the prison , crosses , persecutions , & trials of the two slain witnesses , that are novv dead , & buried rev. . & of the faithfull professors have a back-door & back entrie of escape , & that death & hell , and the vvorld & tortures , shall all cleave , & split in tvvain , & give us free passage & libertie to goe through them toll-free , & vve shall bring all gods good metall out of the furnace again , and leave behinde us but our drosse , & our scumme : we may then before hand proclaim christ to be victorious , he is crowned king in mount sion , god did put the crown upon his head , psal. . and who dare take it off again ? out of question he hath sore & grievous quarrells against his church , and therefore , he is called , is. . . he whose fire is in sion & whose furnace is in ierusalem . but when he hath performed his work on mount sion , all sions haters shall be as the hungry , and thirstie man , that dreams he is eating and drinking , and behold when he awaketh he is faint , and his soul empty : and this advantage we have also , that he will not bring before sun , & moon , all the infirmities of his wife ; it is the modesty of marriage-anger , or husband-wrath , that our sweet lord jesus will not come with chiding to the streets , to let all the world hear what is betwixt him , & us ; his sweet gloomes stay under roofe , and that because he is god. two speciall things ye are to minde . . try & make sure your profession ; that ye cary not empty lamps : alace security , security is the bane , & the wrack of the most part of the world ! oh how many professors goe with a golden lustre , & gold-like before men , ( who are but witnesses to our white skin ) & yet are but bastard & base metall : consider how fair before the wind some doe ply , with up sailes , and white , even to the nick of illumination , heb. : , and tasting , of the heavenly gift , & a share and part of the holy ghost , & the tasting of the good word of god , & the powers of the world to come : & yet this is but a false nick of renovation , and in a short time , such are quickly broken upon the rocks , and never fetch the harbour , but are sanded in the bottome of hell . o make your heaven sure , and try how ye come by conversion ; that it be not stolen goods , in a white & wel-lustred profession ! a white skin over old wounds maketh an under-cotting conscience : false under-water not seen , is dangerous , & that is a lek , and rift in the bottome of an enlightened conscience , often falling , & sinning against light . woe , woe is me , that the holy profession of christ , is made a stage garment by many , to bring home a vain fame ; & christ is made to serve mens ends : this is as it were to stop an oven with a kings robes . know. . except men martyre & slay the body of sin , in sanctified self-denial , they shall never be christs martyrs , and faithfull witnesses . oh if i could be master of that house-idol my self , my own , mine , my own will , wit , credit , & ease ! how blessed were i ? o but we have need to be redeemed from our selves , rather then from the devil , & the vvorld ! learn to put out your selves , & to put in christ for your selves : i should make a sweet b●rtering , & niffering , & give old for new , if i could shuffle out self , & substitute christ my lord in place of my felf to say , not i , but christ , not my will , but christs ; not my ease , not my lust , not my feckl●ss credit , but christ , christ. but alace in leaving our selves , in s●t●ng christ before our idol , self , we have yet a glaik●d back-look to our old idol . o wretched idol , my self , when shall i see thee wholly decourted , & christ wholly put in thy room ? oh if christ , christ , had the full place & room of my self , that all my aimes , purposes , thoughts , & desires , would coast and land upon christ , & not upon my self ! & y●t howbeit we can not attain to this denial of me , & mine , that we can say i am not my self , my self is not my self , mine own is no longer mine own ; yet our aiming at this in all we doe , shall be accepted : for alace i think i shall di● , but minting & aiming to be a christan : is it not our comfort that christ the mediator of the new covenant is come betwixt us , & o●od in the bussinesse , so that green & young heirs , the like 〈◊〉 sinners , have now a tutour that is god , & now god be thanked , our salvation is bottomed on christ : sure i am the he bottome shall never fall out of heaven & happinesse to us : i would give over the bargain , a thousand times , were it not , that christ his free grace , hath taken our salvation in hand . pray , pray , & contend with the lord , for your sister-church ; for it would appear the lord is about to spier for his scattered sheep , in the dark and cloudy day . o that it would please our lord to set up again davids old wasted , and fallen tabernacle , in scotland ; that we might see the glory of the second temple in this land ! o that my little heaven were wodset , to redeem the honour of my lord jesus , among jews , & gentils ! let never dew lie upon my branches , and let my poor flower wither at the root , so being christ were enthroned , and his glory advanced in all the world , & especially in these three kingdomes : but i know he hath no need of me , what can i adde to him ? but oh that he would cause his high & pure glory run through such a foul channel as i am ! & howbeit he hath caused the blossome fall off my one poor joy , that was on this side of heaven , even my liberty to preach christ to his people , yet i am dead to that now , so being he would hew and carve glory , glory for evermore , to my royall king , out of my silence , & sufferings . oh that i had my fill of his love , but i know ill manners make an uncouth & strange bridegroom . i intreat you earnestly for the aide of your prayers , for i forget not you , & i salute with my soul in christ , the faithfull pastors , and honourable & worthy professors in that land. now the god of peace that brought again our lord jesus from the dead , the great shephered of the sheep , by the blood of the everlasting covenant , make you perfect , in every good work , to doe his will ; working in you that which is well pleasing in his sight , grace , grace be with you . aberden , feb. . . yours in his sweeetest lord iesus , s. r. to the truly noble & elect lady my lady vicountesse of kenmure . ( ) noble & elect lady . that honour that i have prayed for these sixteen yeers , with submission to my lords will , my kind lord hath now bestowed upon me ; even to suffer for my royall & princely king jesus & for his kingly crown , & the freedom of his kingdom , that his father hath given him . the forbidden lords have sentenced me with deprivation , & confinement within the town of aberden . i am charged in the kings name , to enter against the twentie day of august next , & there to remain during the kings pleasure , as they have given it out . howbeit christs green crosse newly laid upon me , be somewhat heavie , while i call to minde the many fair dayes , sweet & comfortable to my soul , & to the souls of many others , & how young ones in christ ; are plucked from the breast , and the inheritance of god laid waste : yet that sweet smelled & perfumed crosse of christ , is accompanied with sweet refreshments , with the kisses of a king , with the joy of the holy ghost , with faith that the lord hears the sighing of a prisoner , with undoubted hope ( as sure as my lord liveth ) after this night , to see day light , & christs skie to clear up again upon me , & his poor kirk , & that in a strange land amongst strange faces he will give favour in the eyes of men , to his poor oppressed servant , who dow not but love that lovely one , that princely one , jesus the comforter of his soul. all would be well if i were free of old challanges for guiltiness , & for neglect in my calling , and for speaking too little for my welbeloveds crown , honour , & kingdom . oh for a day in the assembly of the saints to advocate for king jesus ! if my lord goe on now to quarrels also , i die , i cannot endure it : but i look for peace from him , because he knoweth i dow bear mens feud but i dow not bear his feud : this is my onely exercise , that i fear i have done little good in my ministry : but i dare not but say , i loved the bai●●s of the wedding chamber ; and prayed for & desired the thriving of the marriage , & coming of his kingdom . i apprehend no lesse then a judgement upon galloway , & that the lord shall visit this whole nation , for the quarrell of the covenant . but what can be laid upon me , or any the like of me , is too light for christ : christ dow ●ear more & would bear death & burning quick , in his we●k servants , even for this honourable cause , that i now suffer for . yet for all my complaints ( & he knoweth that i dare not now dissemble ) he was never sweeter , & kinder then he is now ; one kisse now , is sweeter then ten long since , sweet , sweet is his crosse ; light , light & easie is his yoke . o what a sweet step were it , up to my fathers house thorow ten deaths , for the truth , and cause , of that unknown and so , not-halfe-wel-loved plant of renown , the man called the branch , the chief among ten thousands , the fairest among the sons of men ! o what unseen joyes , how many hidden heart-burnings of love , are in the remnants of the sufferings of christ ! my dear worthy lady i give it to your la : under my own hand ( my heart-writing as well as my hand ) welcome , welcome , sweet , sweet , & glorious crosse of christ , welcome sweet jesus , with thy light crosse , thou hast now gained & gotten all my love from me , ●eep what thou hast gotten . onely , woe , woe is me , for my bereft-flock , for the lambs of jesus , that i fear shall be fed with dry breasts , but i sparenow . madam , i dare not promise to see your la : because of the little time i have alloted me , & i purpose to obey the king , who hath power of my body , & rebellion to kings is unbeseeming christs ministers . be pleased to acquiant my lady marre with my case , i will look your la : & that good lady will be mindfull to god of the lords prisoner , not for my cause , but for the gospels sake . madam bind me more ( if more can be ) to your la : and write thanks to your brother my lord of lorne for what he hath done for me , a poor unknown stranger to his lo : i shall pray for him , & his house , while i live , it is his honour , to open his mouth in the streets for his wronged , and oppressed master christ jesus . now madam commending your la : and the sweet childe to ●he tender mercies of mine own lord jesus , and his good will who dwelt in the bush ; i rest. edinb : july . . yours in his own sweetest , lord iesus , s. r. to the noble & christian lady the vicountesse of kenmure . ( ) my very honourable & dear lady grace mercy & peace , be to you , i cannot forget your la : & that sweet childe , i desire to hear what the lord is doing to you , & him : to write to me were charity , i cannot but write to my friends , that christ hath try●ted me in aberden , & my adversaries have sent me here , to be feasted with love-banquets with my royall , high , high , & princely king jesus . madam why should i smother christs honesty , i dare not conceal his goodness to my soul , he looked fram'd and uncouth-like upon me , when i came first here ; but i beleeve himself better then his looks : i shall not again quarrell christ for a gloome , now he hath taken the mask off his face & saith kisse thy fill , & what can i have more , while i get great heaven in my little armes . o how sweet are the sufferings of christ , for christ ! god forgive them that raise an ill report upon the sweet crosse of christ , it is but our weak & dim eyes , that look but to the black side that makes us mistake : these who can take that crabbed-tree hand-somely upon their back , & fasten it on cannily , shall finde it such a burden , as wings unto a bird , or sailes to ship . madam rue not of your having chosen the better part : upon my salvation this is christs truth i now suffer for , if i found but cold comfort in my sufferings , i would not beguile others , i would have told you plainly ; but the truth is , christs crown , his scepter , and the freedom of his kingdom , is that , which is now called in question : because we will not allow that christ pay tribute and be a vassall to the shields of the earth , therefore the sons of our mother are angry at us : but it becometh not christ to hold any mans stir●up : it were a sweet and honourable death to die for the honour of that royall , & princely king jesus : his love is a mystery to the world : i would not have beleeved that there was so much in christ , as there is , come & see maketh christ to be known in his excellency & glory . i wish all this nation knew how sweet his breath is , it is little to see christ in a book , as men doe the world in a card , they talke of christ by the book & the tongue , & no more ; but to come nigh christ and hausse him , & embrace him , is another thing . madam i write to your honour for your encouragement in that honourable profession , christ hath honoured you with : ye have gotten the sunny side of the brae , & the best of christs good things ; he hath not given you the bastard's portion , & howbeit ye get strokes & sowre looks from your lord , yet beleeve his love more then your own feeling , for this world can take nothing from you , that is truly yours , & death can doe you no wrong : your rock doeth not ebbe & flow , but your sea : that which christ hath said he will bide by it , he will be your tutour , you shall not get your charters of heaven to play you with : it is good that ye have lost your credit with christ , & that lord fr●ewill shall not be your tutour , christ will lippen the taking of you to heaven neither to your self , nor any deputy , but onely to him self , blessed be your tutour : when your head shall appear , your bridegroom & lord , your day shall then dawn & it shall never have an afternoon nor an evening shadow . let your childe be christs , let him stay beside you , as the lords pledge , that you shall willingly render again if god will. madam i finde folks here kind to me , but in the night , & under their breath ; my masters cause may not come to the crown of the causey , others are kind according to their fashion , many think me a strange man , & my cause not good ; but i care not much for mans thoughts or approbation : i think no shame of the crosse . the preachers of this town pretend great love , but the prelats have added to the rest this gentle cruelty ( for so they think of it ) to discharge me of the pulpits of this town , the people murmur , & cry out against it , and to speak truly howbeit christ is most indulgeat to me otherwise , yet my silence on the lords day keeps me from being exalted above measure , & frō●●artling in the heat of my lords love . some people affect me , for the which cause , i hear the preachers here , purpose to have my confinement changed , to another place ; so cold is northern love : but christ and i will bear it . i have vvrestled long with this sad silence , i said what aileth christ at my service , and my soul hath been at a pleading with christ , & at yea & nay ; but i will yeeld to him , providing my suffering , may preach more then my tongue did ; for i gave not christ an inch but for twice as good again : in a word i am a fool , & he is god. i will hold my peace hereafter . let me hear from your la : & your dear childe pray for a prisoner of christ who is mindfull of your la : remember my obliged obedience to my good lady marre , grace , grace be with you . i write & pray blessings to your sweet childe . aberd. nov. . . yours in all dutiefull obedience in his onely lord iesus , s. r. to the right honourable & christian lady , my lady vicountesse of kenmure . ( ) madam . grace , mercy & peace be to you : i received your la : letter , it refreshed me in my heavinesse : the blessing & prayers of a prisoner of christs come upon you . since my coming hither , galloway sent me not a line , except what my brother , earlstoun , & his son did write : i cannot get my papers transported : but madam i want not kindnesse of one , who hath the gate of it , christ ( if he had never done more for me since i was borne ) hath ingaged my heart , & gained my blessing , in this house of my pilgrimage . it pleaseth my welbeloved to dine with a poor prisoner , and the kings spiknard casteth a fragrant smell : nothing grieveth me , but that i eat my feasts my alone , and that i cannot edifie his saints : o that this nation knew what is betwixt him and me , none would skar at the crosse of christ ! my silence eates me up , but he hath told me , he thanketh me no lesse , then if i were preaching daily , he sees how gladly i would be at it , & therefore my wages are going to the fore up in heaven , as if i were still preaching christ. captains pay duely bedfast souldiers , howbeit they dow not march , nor carry armour ; though ●srael be not gathered , yet shall 〈◊〉 be glorious in the eyes of my lord , & my lord shall be my strength , if●● : . my garland , the banished minister , ( the te●ne of aberden ) ashameth me not : i have seen the white side of christs crosse , lovely , hath he been to his oppressed servant : psal. : . the lord executeth judgement for the oppressed , he giveth food to the hungry , the lord looseth the prisoner , the lord raiset● them that are bowed down , the lord preserveth the stranger . if it were come to exchanging of crosses , i would not exchange my crosse with any , i am wel-pleased with christ , & he with me ; i hope none shall hear us . it 's true for all this , i get my meat with many stroks , and am seven times a day up & down , & am often anxious , & cast down for the case of my oppressed brother , yet i hope the lord will be surty for his servant . but now upon some weak , very weak experience , i am come to love a rumbling and raging devil beit , seeing we must have a devil to hold the saints waking , i wish a cumbersome devil , rather then a secure & sleeping one . at my first coming hither , i took the dorts at christ ; and took up a stoma●k against him , i said he had cast me over the dike of the vineyard , like a drie tree ; but it was his mercy i see , that the fire did not burn the drie tree , & now as if my lord jesus had done the fault , & not i , ( who belied my lord , ) he hath made the first mends , & he spake not one word against me , but hath come again , & quickned my soul with his presence : nay now i think the very a●●uety , and casualities of the crosse of christ jesus my lord , & these comforts that accompany it , better , then the worlds set rent . o how many rich off-fallings are in my kings house , i am perswaded , & dare pawnd my salvation on it , that it is christs truth i now suffet for : i know his comforts are no dreams , he would not put his seal on blank paper , nor deceive his afflicted ones , that trust in him . your la ; wrote to me , that ye are yet an ill scholler : madam ye must goe in at heavens gates , and your book in your hand , still learning , you have had your own large share of troubls , & a double portion ; but i● saith your father counteth you not a ba●tard ; fu●-begotten bairns are nurtured , heb. . . i long to hear of the childe , i write the blessings of christs prisoner & the mercies of god to him ; let him be christs & yours betwixt you , but let christ ●e whole play-maker , let him be the lender , & ye the borrower , not an owner : madam it is not long since i did write to your la : that christ is keeping mercy for you , & i bide by it still , & now i write it under my hand : love him dearly , win in to see him , there is in him , that which you never saw , he is a●●igh , he is a tree of life , green , & blossoming , both summer and winter . there is a nick in christianity , to the which whosoever cometh , they see and feel more then others can doe : i invite you of new to come to him , come & see will speak better things of him then i can doe , come neerer , come neerer wil say much . god thought never this world a portion worthy of you , he would not even you to a gift of dirt & clay , nay he will not give you esa●'s portion , but reserves the inheritance of jacob for you : are ye not well married now ? have you not a good husband now ? my heart cannot expresse what sad nights i have for the virgin daughter of my people : woe is me for our time is coming , ezek. : . behold the day , behold it is come , the morning hath gone forth , the rod hath blossomed , pride hath bu●ded , violence is risen up in a rod of wickedness , the sun is gone down upon our prophets : a drie wind upon scotland , but neither to fan nor to cleanse ; but out of all question when the lord hath cut down his forrest , the after-growth of lebanon shall flourish , they shall plant vines in our mountains , and a cloud shall yet fill the temple . now the blessing of our dearest lord jesus , & the blessing of him that is seperat from his brethren come upon you . yours at aberden the prisoner of christ , s. r. to the honourable & truly noble lady , the vicountesse of kenmure . ( ) madam . grace , mercy & peace be to your la : i long to hear from you , i am here waiting if a good wind long-looked for , sha●● at length blow in christs sailes in this land : but i wonder if jesus be not content , to suffer more yet in his members , & cause , & beauty of his house ; rather then he should not be avenged upon this land : i hear many worthy men ( who see more in the lords dealing , then i can take up with my dim sight ) are of a contrait minde , & doe beleeve the lord is coming home again to his house in scotland : i hope he is on his journey that way , yet i look not , but that he shall feed this land , with their own blood , before he establish his throne amongst us : i know your honour is not looking after things here-away , ye have no great cause to think , that your stock , & principall , is under the roof of these visible heavens : & i hope ye would think your self a beguiled and co●sened soul if it were so , i would be sorry to counsell your la : to make a covenant with time , & this life ; but rather desire you to hold in fair generals , & far off , from this ill founded heaven that is on this side of the water . it speaketh some what , when our lord bloweth the bloome off our daft hopes in this life , & loppeth the branches of our worldly joyes well nigh the root , on purpose , that they should not thrive . lord spill my fools heaven in this life , that i may be saved for ever . a forfeiture of the saints part of the yolke and marrow , of short-laughing happinesse worldly ; is not such a real evil , as our blinded eyes doe conceive : i am thinking long now for some deliverance , more then before ; but i know i am in an errour : it is possible i am not come to that measure of triall , that the lord is seeking in his work . if my friends in galloway would effectualy doe for my deliverance , i would exceedingly rejoyce : but i know not , but the lord hath a way , whereof he will be the only reaper of praises . let me know with the bearer , how the childe is , the lord be his father , & tutour , & your onely comforter : there is nothing here where i am , but profanitie & atheisme . grace , grace be with your la. aberd. feb. . . your la : at all oblidged obedience in christ , s. r. to the noble & christian lady the vicountesse of kenmure . ( ) madam . grace , mercy & peace be to you , i would not omit the occasion to write to your la : with the bearer : i am glad the childe is well , gods favour even in the eyes of men be seen upon him : i hope your la : is thinking upon these sad & woefull dayes , wherein we now live ; when our lord in his righteous judgment , is sending the kirk the gate she is going , to romes brothell house to seek a lover of her own , seeing she hath given up with christ her husband . o what sweet comfort , what rich salvation , is laid up for these , who had rather wash and roll their garments in their own blood , then break out from christ by apostasie ! keep your self in the love of christ , & stand far aback from the pollutions of the vvorld : side not with these times , and hold off from coming nigh the signs of a conspiracie with these , that are now come out against christ ; that ye may be one keept for christ onely : i know your la : thinketh upon this , and how ye may be humbled for your self & this backsliding land ; for iavouch , that wrath from the lord is gone out against scotland . i think ay the longer the better of my royall and worthy master , he is become a new welbeloved to me now , in renewed consolations , by the presence of the spirit of grace and glory : christs garments smell of the powder of the marchant when he cometh out of his ivory chambers ; o his perfumed face , his fair face , his lovely & kindly kisses , have made me a poor prisoner see , there i● more to be had of christ in this life , then i beleeved : we think all is but a little earnest , a four hours , a small tasting we have , or is to be had in this life , ( which is true compared with the inheritance ) but yet i know it is more , it is the kingdom of god within us . woe , woe , is me , that i have not ten loves , for that one lord jesus , and that love f●ileth , & d●ieth up in loving him ; & that i finde no way to spend my love-desires , and the yolke of my heart upon that fairest , & dearest one : i am far behinde with my narrow heart . o how ebbe a soul have i to take in christs love ! for let worlds be multiplied according to angels understanding , in millions , while they weary themselves ; these worlds would not contain , the thousand part of his love . o if i could yoke in amongst the thick of angels , & seraphims , & now-glorified saints ; & could raise a new love-song of christ , before all the world ! i am pained with wondering at new opened treasures in christ , if every finger , member , bone , and joynt , were a torch burning in the hottest fire in hell , i would they could all send out love-praises , high songs of praise for evermore , to that plant of renown , to that royall & high prince jesus my lord : but alace his love swelleth in me , & findeth no vent : alace what can a dumb prisoner doe or say for him . o for an ingine to write a book of christ and his love , nay i am left of him bound , & chained with his love , i cannot finde a loosed soul to lift up his praises , and give them out to others ; but oh my day light hath thick clouds , i cannot shine in his praises , i am often like a ship plying about to seek the wind , i saile at great leisure , and cannot be blowne upon that lovliest lord. o if i could turn my sailes to christs right arth , & that i had my hearts wishes of his love ! but , i but marre his praises , nay i know no comparison of what christ is , and what his worth is , all the angels , & all the glorified , praise him not so much as in halfes , who can advance him or utter all his praises ? i want nothing , unknown faces favour me , enemies must speak good of the truth , my masters cause purchaseth commendation . the hopes of my enlargement from appearances are cold , my faith hath no bed to sleep upon , but omnipotency . the goodwill of the lord , & his sweetest presence be with you and that childe . grace & peace be yours . aberden , . your lae in all duty in his sweet lord iesus , s. r. to the right honourable & christian lady the vicountesse of kenmure . ( ) madam . grace , mercy & peace be to your la : i would not omit to write a line with this christian bearer , one in your la : own case , driven neer to christ , in , and by , her affliction . i wish that my friends in galloway forget me not , however it be christ is so good , that i will have no other tutour , suppose i could have waile & choise of ten thousand beside : i think now five hundred heavie hearts for him too little . i wish christ now weeping , suffering , & contemned of men , were more dear & desirable to many souls then he is : i am sure if the saints wanted christs crosse , so profitable & so sweet , they might for the gain and glory of it , wish it were lawfull , either to buy or borrow his crosse ; but it i● a mercy that the saints have it laid to their hand for nothing , for i know no sweeter way to heaven , then through free grace , & hard trials together , & one of these cannot well want another . o that time would post faster , & hasten our long-looked for communion , with that fairest , fairest among the sons of men ! o that the day would favour us , & come , and put christ & us in others armes ? i am sure a few yeers will doe our turn , & the souldiers hour-glasse will soon run out . madam look to your lamp , and look for your lords coming , & let your heart dwell aloof from that sweet childe ; christs jealousie will not admit two equall loves in your la : heart , he must have one , & that the greatest ; a little one to a creature may , & must suffice a soul married to him , your maker is your husband , isa. . i would wish you well , & my obligation these many yeers by gone speak no lesse to me , but more i can neither wish , nor pray , nor desire for to your la : then christ singled & wailed out , from all created good things : or christ howbeit wet in his own blood , and wearing a crown of thorns . i am sure the saints at their best , are but strangers to the weight , & worth of the incomparable sweetnesse of christ : he is so new , so fresh in excellency , every day of new , to these that search more and more in him , as if heaven could furnish as many new christs ( if i may speak so ) as there are dayes betwixt him & us , & yet he is one and the same . oh we love an unknown lover , when we love christ ! let me hear how the childe is every way , the prayers of a prisoner of christ be upon him , grace for evermore even while glory perfect it , be with your la : aberd. . yours in his sweet lord iesus , s. r. to the noble & christian lady the vicountesse of kenmure . ( ) madam . notwithstanding the great haste of the bearer i would blesse your la : in paper : desiring , that since christ hath ever envied , that the world should have your love by him , that ye give your self out for christ , and that ye may be for no other . i know none worthy of you but christ , madam i am either suffering for christ , and this is either the sure and good way , or i have done with heaven and will never see gods face ( which i blesse him cannot be . ) i write my blessing to that sweet childe that ye have borrowed from god , he is no heritage to you but a loan , love him as folks doe borrowed things : my heart is heavie for you . they say the kirk of christ hath neither son , nor heir , and therefore her enemies shall possesse her : but i know she is not that ill friended , her husband is her heir , and she his heritage . if my lord would be pleased i would desire some were dealt with , for my return to anwoth , but if that never be , i thank god anwoth is not heaven , preaching is nor christ , i hope to wait on . let me hear how the childe is , and your la : minde & hopes of him , for it would ease my heart to know that he is well . i am in good terms with christ , but oh my guiltinesse , yet he bringeth not plea's betwixt him and me to the streets , and before the sun . grace , grace , for evermore be with your la : aberd. . your la : at all obedience in christ , s. r. to the right honourable & christian lady , my lady vicountesse of kenmure ( ) madam . grace mercy & peace to you : i am refreshed with your letter : the right hand of him to whom belong the issues from death , hath been gracious to that sweet childe , i dow not , i doe not forget him , & your la : in my prayers . madam for your own case , i love carefull , and withall doing-complaints of want of practice , because i observe many who think it holiness enough , to complain and set themselves at nothing ; as if to say i am sick , would cure them : they think complaints a good charme for guiltiness . i hope ye are wrestling & strugling on , in this dead age , wherin folks have lost tongue , and legs and armes for christ. i urge upon you madam , a neerer communion with christ and a growing communion : there are curtains to be drawn by , in christ , that we never saw ; and new foldings of love in him : i despair that ever i shall win to the far end of that love , there are so many plies in it . therefore dig deep , and sweat , and labour , and take paines for him ; and set by so much time in the day for him ; as you can : he will be win with labour . i , his exiled prisoner sought him , and he hath rued upon me , and hath made a moan for me , as he doth for his own , jer. : . isa : . and i know not what to doe with christ , his love surroundeth , and surchargeth me . and burdened with it , but o how sweet & lovely is that burden , i dow not keep it within me : i am so in love with his love , that if his love were not in heaven , i would be unwilling to goe there . o what weighing & what telling is in christs love ! i fear nothing now so much , as the laughing of christs crosse , & the love-showers that accompany it : i wonder what he meaneth to put such a slave at the board-head , at his own elbow . oh that i should lay my black mouth to such a fair , fair , fair face as chri●…s : but i dare not refuse to be loved , the cause is not in me why he hath looked upon me , & loved me , for he got neither budde nor hire of me , it co●t me nothing , it is good cheap love . o the many pound-weights of his love under which i am sweetly pressed ! now madam , i perswade you , the greatest part but play with christianity , they put it by hand easily : i thought it had been an easie thing to be a christian , and that to see● god , had been at the next door , but oh the windings , the turnings , the up's , & the down's , that he hath led me through , and i see yet much way to the foord , he speaketh with my reins in the night season and in the morning , when i awake i finde his love-arrowes that he shot at me , sticking in my heart : who will help me to praise ? who will come lift with me , & set on high his great love ? and yet i finde that a fir●-flaught of challanges will come in at mid-summer , and question me , but it is onely to keep a ●inner in order . as for friends i shall not think the world , to be the world , if that well goe not drie , i trust in god , to use the world as a canny or cunning-master do●th a knave-servant ( at lest god give me grace to doe so ) he giveth him no handling or credit , onely he intrusteth him with common errands , wherin he cannot play the knave : i pray god i may not give this world credit of my joyes , and comforts , and confidence , that were to put christ out of his office : nay i counsel you madam , from a little experience , let christ ke●p the great seal , & intrust him so , as to hing your vessels great and small , and pin your burdens upon the nail fastened in davids house , isai. : . l●t me not b● well , if ever they get th● tutouring of my comforts : away , away with irresponsall tutours , that would play me a slip , & then christ would laugh at me , & say well-wared , try again ere ye trust . now woe is me for my whorish mother the kirk of scotland ; oh who will bewaile her : now the presence of the great angel of the covenant to be with you & that sweet childe . aberd. march. . . yours in his sweet lord iesus , s. r. to the right honourable & christian lady , my lady kenmure . ( ) madam . upon the offered opportunity of this worthy bearer i could not omit to answer the heads of your letter . . i think not much to set down in paper some good things anent christ , that sealed and holy thing , & to feed my soul with raw wishes to be one with christ ; for a wish is but broken & half-love , but verily to obey this , come & see : is a harder matter . but oh i have rather smoak then fire , & guessings rather then reall assurances of him : i have little or nothing to say , that i am as one who hath found favour in his eyes ; but ther is some pining & mismannered hunger , that maketh me miscall and nickname christ as a changed lord , but alace it is ill flitten . i can not bel●eve without a pledge , i cannot take gods word without a caution ; as if christ had lost and sold his credit , and were not in my books responsall and law-biding , but this is my way , for his way is , ephes. : . after that ye beleeved ye were sealed , with the holy spirit of promise . . ye write that i am filled with knowledge , and stand not in need of these warnings , but certainly my light is dim , when it cometh to handy-grips : and how many have full coffers & yet empty bellies : light and the saving use of light , are far different . o what need have i to have the ashes blowen away from my dying-out fire ! i may be a book-man , and be an idiot & stark fool in christs way , learning will not beguile christ , the bible beguiled the pharasees , & so may i be misted : therefore as night watches hold one another waking , by speaking to one another , so have we need to hold one another on foot ; sleep stealeth away the light of watching , even the light that reproveth sleeping . i doubt not but moe should fetch heaven , if they beleeved not heaven to be at the next door : the worlds negative holiness , no adulterer , no murderer , no thief , no cousiner , maketh men beleeve they are already glorified saints : but the , . chap. to the , heb : may affright us all , when we hear that men may take of the gifts , and common graces of the holy spirit , and a taste of the powers of the life to come , to hell with them : here is reprobate silver which yet seemeth to have the kings image , and superscription upon it . . i finde you complaining of your self , & it becometh a sinner so to doe , i am not against you in that , sense of death , is a sib friend , & and of kin and blood to life , the more sense , the more life , the more sense of sin , the lesse sin . i would love my pain , & sorness , & my wounds , howbeit these should bereave me of my nights sleep , better then my wounds without pain . o how sweet a thing is it , to give christ his handfull of broken armes , & legs , & disjointed bones . . be not afraid for little grace , christ soweth his livingseed , & he will not lose his seed : if he have the guiding of my stock , and state , it shall not miscarry . our spilt works , losses , deadness , coldness , wretchedness ; are the ground which the good husband-man laboureth . . ye write that his compassions faile not , notwithstanding that your service to christ miscarrieth : to the which i answer : god forbid that there were buying , and selling , and blocking for as good again , betwixt christ and us ; for then free grace might goe play it , and a saviour sing dumb , and christ goe and sleep : but we goe to heaven with light shoulders , and all the bairn-time , and the vessels great and small that we have , are fastned upon the sure nail , isa : . the onely danger is , that we give grace more a doe then god giveth it , that is , by turning his grace into wantonness . . ye write few see your guiltiness , and ye cannot be free with many , as with me : i answer : blessed be god , christ & we are not heard before men's courts , it is at home betwixt him and us , that pleas are taken away : grace be with you . aberd. yours in his sweet lord iesus , s. r. to the right honourable & christian lady , my lady kenmure . ( ) madam . grace , mercy and peace be to your la : god be thanked ye are yet in possession of christ & that sweet childe : i pray god the former may be sure heritage , & the latter a loan for your comfort ; while he doe good to his poor afflicted , withered mount sion : & who knoweth but our lord hath comforts laid up in store for her & you . i am perswaded christ hath bought you by , the devil , & hell , & sin , that they have no claime to you ; & that is a rich & unvaluable mercy . long since , ye were half challenging deaths cold kindness , in being so slow and swier to come and loose a tired prisoner : but ye stand in need of all the erosses , losses , changes , & sad hearts that befell you since that time : christ knoweth the body of sin unsubdued ; will take them all & more : we know that paul had need of the devils service , to buffet him , & far more we . but my dear & honourable lady , spend your sand-glasse well : i am sure ye have law to raise suspension against all , that devils , men , friends , world , losses , hell , or sin can decree against you : it 's good your crosses will but convey you to heavens gates : in●an ●an they not goe , the gate shall be closed on them , when ye shall be admitted to the throne . time standeth not still , eternity is hard at our door . o what is laid up for you ! therefore harden your face against the wind , & the lamb your husband is making ready for you , the bridegroom would fain have that day , as gladly as your honour would wish to have it , he hath not forgotten you . i have heard a rumour of the prelats purpose to banish me , but let it come if god so will , the other side of the sea is my fathers ground aswell as this side : i ow bowing to god but no servil bowing to crosses , i have been but too soft in that : i am comforted that i am perswaded fully that christ is halfer with me in this well-born and honest crosse , & if he claime right to the best half of my troubles , ( as i know he doeth to the whole ; ) i shall remit it over to christ , what i shall doe in this case : i know certainly my lord jesus will not marre nor spill my sufferings , he hath use for them in his house . o what it worketh on me , to remember that a stranger who cometh not in by the door , shall build hay & stuble upon the golden foundation i la●d amongst that people in anwoth : but i know providence looketh not asquint but looketh straight out , & thorow all mens darknesse : o that i could wait upon the lord : i had but one eye , one joy , one delight , even to preach christ , & my mothers sons were angry at me , & have put out the poor mans one eye , and what have i behinde ? i am sure this sowre world hath lost my heart deservedly , but oh that there were a d●●es-man to lay his hand upon us both , & determine upon my part of it . alace that innocent and lovely truth should be sold , my tears are but little worth , but yet for this thing i weep , i weep : alace that my fair & lovely lord jesus should be miskent in his own house , it reckoneth little of five hundred the like of me : yet the water goeth not over faiths breath , yet our king liveth : i write the prisoners blessing , the good will , & long lasting kindnesse , with the comforts of the very god of peace be to your la : & to your sweet childe , grace , grace be with you . aberd. sep. . your honours at all obedience in his sweet lord iesus , s. r. to the much honoured john gordon , of cardoness elder . ( ) much honoured and dearest in my lord , grace , mercy & peace be to you , my soul longeth exceedingly to hear how matters goe betwixt you and christ ; and whether or not there be any work of christ in that parish , that will bide the triall of fire & water : let me be weighed of my lord in a just ballance , if your souls lie not weighty upon me : you goe to bed & you rise with me , thoughts of your soul ( my dearest in our lord ) depart not from me in my sleep ; ye have a great part of my tears , sighs , supplications , & prayers : o if i could buy your souls salvation with any suffering whatsoever , & that ye & i might meet with joy up in the rain-bow , when we shall stand before our judge ! o my lord forbid i have any hard thing to depon against you in that day ! o that he who quickneth the dead , would give life to my sowing among you ! what joy is there ( next to christ ) that standeth on this side of death , would comfort me more , then that the souls of that poor people were in ●afety , & beyond all hazard of losing ? sir , shew the people this , for when i write to you i think i write to you all old and young . fulfill my joy and seek the lord : sure i am , once i discovered my , lovely , royall , princely lord jesus to you all . woe , woe woe shall be your part of it for evermore , if the gospel be not the savour of life unto life to you : as many sermons as i preached , as many sentences as i uttered , as many points of dittay shall they be , when the lord shall plead with the world , for the evil of their doings beleeve me , i finde heaven a city hard to be won , the righteous will scarcely be saved : o what violence of thronging , will heaven take ! alace i see many deceiving them selves , for we will all to heaven , now every foul dog with his foul feet will in at the neerest , to the new & clean jerusalem : all say they have faith , & the greatest part in the world know not and will not consider , that a slip in the matter of their salvation , is the most pitifull slip that can be ; & that no losse is comparable to this losse . o then see that there be not a loose pin in the work of your salvation ! for ye will not beleeve how quickly the judge will come ? & for your self , i know that death is waiting & hovering , & lingering at gods command , that ye may be prepared . then ye had need to stir you time & to take eternity , & death , to your riper advisment ; a wrong step o● a wrong stot in going out of this life , in one property , is like the sin against the holy ghost , & can never be forgiven , because ye cannot come back again thorow the last water , to mourn for it . i know your counts are many , and will take telling , and laying , & reckoning betwixt you and your lord ; fit your counts , and order them ; lose not the last play , what ever ye doe ; for in that play with death , your precious soul is the prize : for the lords sake spill not the play , & lose not such a treasure . ye know out of love i had to your soul , and out of desire i had to make an honest count for you , i testified my displeasure and disliking of your wayes very often , both in privat & publike : i am not now a witness of your doings , but your judge is alwayes your witness . i beseech you by the mercies of god , by the salvation of your soul , by your comforts when your eye strings shall break , & the face wax pale , & the soul shall tremble to be out of the lodging of clay ; and by your compearance before your awfull judge , after the sight of this letter take a new course with your wayes , and now in the end of your day , make sure of heaven : examine your self if ye be in good earnest in christ , for some , heb. . . are partakers of the holy ghost , & taste of the good word of god , & of the powers of the life to come : & yet have no part in christ at all . many think they beleeve , but never tremble : the devils are further on , then these , jam. : . make sure to your self that ye are above ordinary professors ; the sixth part of your span-length and hand-breadth of dayes , is scarcely before you : haste , haste , for the tide will not bide : put christ upon all your accounts , & your secrets : better it is that ye give him your counts in this life , out of your own hand , then that after this life , he take them from you . i never knew so well what sin was , as since i came to aberden ; howbeit i was preaching of it to you . to feel the smoke of hel's fire , in the throat , for half an hour , to stand beside a river of fire & brimstone , broader then the earth , and to think to be bound hand & foot , & casten in the midst of it , quick , & then to have god locking the prison door , never to be opened for all eternity : o how will it shake a conscience , that hath any life in it ! i finde the fruits of my pains to have christ and that people once fairly met , now meeteth my soul in my sad hours , & i rejoyce that i gave fair warning of all the corruptions , now entring in christs house , and now many a sweet , sweet , soft kisse , many perfumed well smelled kisses , & embracements , have i received of my royall master : he & i have had much love together . i have for the present a sick , dwining life , with much pain , & much love-sickness for christ : o what i would give to have a bed made to my wearied soul , in his bosome ! i would frist heaven for many yeers , to have my fill of jesus in this life , & to have occasion to offer christ to my people : & to wooe many people to christ. i cannot tell you what sweet pain , and delight some torments are in christs love ? i often challenge time , that holdeth us sundry . i profess to you i have no rest , i have no ease while i be over head & ears in lov's-ocean . if christs love , ( that fountain of delight ) were laid as open to me as i would wish ; o how would i drink , and drink abundantly ! o how drunken would this my soul be ! i half call his absence cruell , and the mask & vaile on christs face , a cruell covering , that hideth such a fair , fair face , from a sick soul. i dare not challenge himself , but his absence is a mountain of iron upon my heavie heart . o when will we meet ! o how long is it to the dawning of the marriage-day ! o sweet lord jesus take wide steps ! o my lord come over mountains at one stride ! o my beloved flee like a roe , or young hart , upon the mountains of separation ! o if he would fold the heavens together like an old cloak , & shovle time and dayes out of the way , & make ready in haste the lambs wife for her husband ! since he looked upon me , my heart is not mine own , he hath run away to heaven with it : i know it was not for nothing , that i spake so meekle good of christ to you in publike . o if the heaven & the heaven of heavens were paper , and the sea inke , & the multitude of mountains pens of brasse , & i were able to write that paper , within , and without , full of the praises of my fairest , my dearest , my loveliest , my sweetest , my matchless , and my most marrowlesse and marvellous welbeloved ! woe is me i cannot set him out to men & angels . o there are few tongues to sing love-songs of his incomparable excellency ! what can i poor prisoner doe to exalt him ? or what course can i take to extoll my lofty , & lovely lord jesus ? i am put to my wits end , how to get his name made great . blessed they who would help me in this , how sweet are christs back-parts ? o what then is in his face ! these that see his face , how dow they get their eyeplucked off him again ! lookup to him and love him , o love and live . it were life to me ifye would read this letter to that people , & if they did profit by it . o if i could cause them die of love for jesus ! i charge them by the salvation of their souls , to hang about christs neck , & take their fill of his love , & follow him as i taught them : part by no means with christ ; hold fast what ye have received ; keep the truth once delivered , if ye or that people quite it in an hair , or in an hoof ; ye break your conscience in twain : and who then can mend it , and cast , a knot on it ? my dearest in the lord stand fast in christ : keep the faith ; contend for christ ; wrestle for him , & take mens feud for gods favour , there is no comparison betwixt these . o that my lord would fulfill my joy , and keep the young bride to christ : that is at anwoth , and now whoever they be , that have returned to the old vomit since my departure ; i binde upon their back , in my masters name & authority ; the long-lasting weighty vengeance , and curse of god , in my lords name i give them a doom of black , unmixed , pure wrath , which my master shall ratifie and make good , when we stand together before him : except they timously repent , and turn to the lord. and i write to thee , poor mourning , and broken hearted beleever , be who thou will , of the free salvation : christs sweet balme for thy wounds , o poor humble beleever : christs kisses for thy watery checks ; christs blood of atonement for thy guilty soul , christs heaven for thy poor soul , though once banished out of paradise : & my master shall make good my word ere long . o that people were wise ! o that people were wise ! o that people would spier out christ , & never , est while they finde him ! o how shall my soul mourn in secret , if my nine yeers pained head , & sore breast , and pained back , and grieved heart , and privat , & publike prayers to god , shall all be for nothing among that people . did my lord jesus send me but to summond you before your judge , & to leave your summonds at your houses ? was i sent as a witness onnly to gather your dittay's . o my god forbid : often did i tell you of a fan of gods word to come among you , for the contempt of it . i told you often of wrath , wrath from the lord , to come upon scotland , and yet i bide by my masters word ; it is quickly coming , desolation for scotland , because of the quarrell of a broken covenant . now worthy sir , now my dear people , my joy , and my crown in the lord , let him be your fear , seek the lord , and his face , save your souls : doves flee to christs windows : pray for me , & praise for me . the blessing of my god , the prayers and blessing of a poor prisoner and your lawfull pastor be upon you . abrd. iune . . . your lawfull & loving pastor , s. r. to the right honourable & christian lady , my lady boyd. ( ) madam . grace , mercy and peace be to you , from god our father , and from our lord jesus christ : i cannot but thank your la : for your letter that hath refreshed my soul. i think my self many wayes obliged to your la : for your love to my afflicted brother , now embarked with me , in that same cause : his lord hath been pleased to put him upon truths side : i hope your la : will befriend him with your counsell , and countenance in that countrey , where he is a stranger : & your la : needeeth not fear but your kindness to his own , shall be put up in christs accounts . now madam for your la : case , i rejoyce exceedingly that the father of lights , hath made you see , that there is a ni●● in christianity , which ye contend to be at ; & that is to quit the right eye , & the right hand , & to keep the son of god : i hope your desire is to make him your garland , & your eye looketh up the mount , which certainly is nothing but the new creature : fear not , christ will not cast water upon your smoaking coal , & then who else dare doe it , if he say nay ? be sorry at corruption & not secure , that companion lay with you in your mothers womb , & was as early friends with you , as the breath of life , & christ will not have it otherwise ; for he delighteth to take up fallen bairns & to mend broken brow● : binding up of wounds , is his office : isai. . first , i am glad christ will get employment of his calling in you , many a whole soul is in heaven , which was sicker then ye are : he is content ye lay broken arms , & legs on his knee , that he may spelk them . . hiding of his face is wise love , his love is not fond , doting , & reasonless , to give your head no other pillow , while ye be in at heavens gates , but to lie betwixt his brests , & lean upon his bosome : nay hisbairns , must often have the frosty cold side of the hill , & set down both their bare feet among thorns : his love hath eyes , & in the mean time is looking on . our pride must have winter weather to rot it . but i know christ & ye shall not be heard , ye will whisper it over betwixt your selves , & agree again , for the anchor-tow abideth fast within the vaile ; the end of it is in chrssts ten fingers , who dare pull if he hold ? i the lord thy god will hold thy right hand , saying , fear not , i will help thee : isa. : . fear not iacob . the sea-sick passenger shall come to land , christ will be the first that will meet you on the shore . i hope your la : will keep the kings high-way ; goe on in the strength of the lord in haste , as if ye had not leisure to speak to the inne-keepers by the way : he is over beyond time in the other side of the water who thinketh long for you . for my unfaithfull self , madam , i must say a word . at my first coming hither , the devil made many black lies of my lord jesus , & said the court was changed , and he was angry & would give an evil servant his leave at mid-terme ; but he gave me grace not to take my leave , i resolved to bide summonds , and sit , howbeit it was suggested & said , what should be done with a withered tree , but over the d●ke with it ? but now , now , ( i dare not , i dow not keep it up ) who is feasted as his poor exiled prisoner ? i think shame of the board-head , & the first messe , & the royall kings dining-hall ; and that my black hand should come on such a rulers table : but i cannot mend it , christ must have his will ; onely he paineth my soul so , sometimes with his love , that i have been nigh to passe modesty , & to cry out , he hath lest a smoaking burning coal in my heart , & gone to the door himself , and left me & it together ; yet it is not desertion , i know not what it is ; but i was never so sick for him as now . i durst not challenge my lord , if i got no more for heaven , it is a dâting crosse . i know he hath other thing to doe , then to play with me , & tr●●le an apple with me , & that this feast will end . o for instruments in gods name , that this is he ! and that i may make use of it , when it will be a neer friend within me , & when it will be said by a challengingdevil were is my god ? since i know it will not laste , i desire but to keep broken meat : but let no man after me , slander christ for his crosse . the great lord of the covenant , who brought from the dead , the great shepherd of his sheep , by the blood of the eternall covenant , establish you , and keep you & yours to his appearance . aberd. march. . . yours in his sweet lord iesus , s. r. to mr alexander henderson . ( ) my reverend & dear brother . i received your letters : they are as apples of gold to me , for wich my sweet feasts ( & they are above the deserving of such a sinner , high & out of measure ) i have sadness to ballast me , & weight me a little . it is but his boundless wisdom , who hath taken the tutouring of his witlesse childe , and he knoweth , to be drunken with comforts , is not safest for our stomackes : however it be , the din and noise and glooms of christs crosse , are weightier then it self . i protest to you ( my witnesse is in heaven ) i could wish many pound weights added to my crosse , to know that by sufferings , christ were set forward in his kingly office in this land. oh what is my skin to his glory , or my losses , or my sad heart , to the apple of the eye of our lord , & his beloved spouse , his precious truth , his royal priviledges , the glory of manifested justice in giving of his foes a dash , the testimony of his faithfull servants , who doe glorifie him when he rideth upon poor weak wormes , & triumpheth in them ! i desire you to pray that i may come out of this furnace with honesty , & that i may leave christs truth no worse then i found it , & that this most honourable cause , may neither be stained , nor weakned . as for your case my reverend and dearest brother , ye are the talking of the north and south ; & looked to so , as if ye were all crystall glasse , your mots and dust should soon be proclaimed , & trumpets blowne at your slips : but i know ye have laid help upon one that is mighty . intrust not your comforts to mens airy & frothy applause , neither lay your down-castings on the tongues of salt mockers , & reproachers of godliness : as deceivers & yet true , as unknown & yet well known . god hath called you to christs side , and the wind is now on christs face in this land ; and seeing ye are with him ye cannot expect the lee-side , or the sunny-side of the brae : but i know ye have resolved to take christ upon any termes whatsoever : i hope ye doe not rue , though your cause be hated , & that prejudices are taken up against it ; the shields of the world think our master cumbersome wares ; & that he maketh too great din , & that his cords and yoks make blains & deep scores in their neck , therefore they kick , they say this man shall not reigne over us . let us pray one for another , he who hath made you a chosen arrow in his quiver , hide you in the hollow of his hand : i am . aberd. march. . . yours in his sweet lord iesus , s. r. to the right honourable my lord lowdon . ( ) my very noble & honourable lord , grace , mercy and peace be to you , i make bold to write to your lo : that you may know the honourable cause ye are graced to prosesse , is christs own truth . ye are many wayes blessed of god , who hath taken upon you , to come out to the strects , with christ on your fore-head ; when so many are ashamed of him , and hide him ( as it were ) under their cloak , as if he were a stolen christ. if this faithless generation , ( and especially the nobles of this kingdom , ) thought not christ dear wares , and religion expensive , hazardous , and dangerous , they would not slip from his cause as they doe and stand looking on , with their hands folded behinde their back ; when lowns are running away with the spoile of sion on their back , and the boards of the son of gods tabernacle . law and justice are to be had to any , especially for money , & moyen ; but christ can get no law , good cheap nor dear . it were the glory and honour of you who are the nobles of this land , to plead for your wronged bridegroom , and his oppressed spouse , as far as zeal & standing law will goe with you . your ordinary logicke from the event ( that it will doe no good ) to the cause ( and therefore silence , is best , till the lord put to his own hand ) it is not ( with reverence of your lo : learning ) worth a straw : events are gods , let us doe , and not plead against gods office , let him sit at his own helme who moderateth all events . it is not a good course to complain that we cannot get a providence of gold , when our lasiness , cold zeal , temporizing , and faithless fearfulness spilleth good providence . your lo : will pardon me , i am not of that minde , that tumults or armes is the way to put christ on his throne , or that christ will be served & truth vindicated onely with the arme of flesh and blood : nay , christ doeth his turn with lesse din then with garments rolled in blood . but i would , the zeal of god were in the nobles , to doe their part for christ : and i must be pardoned to write to your lo : this : i dow not , i dare not but speak to others , what god hath done to the soul of his poor , afflicted , exiled prisoner : his comfort is more then i ever knew before , he hath sealed the honourable cause i now suffer for , & i shall not beleeve that christ will put his amen & ring upon an imagination : he hath made all his promises good to me , and hath filled up all the blanks with his own hand : i would not exchange my bonds with the plaistered joy of this whole world . it hath pleased him to make a sinner the like of me , an ordinary banquetter in his house of wine , with that royall princely one christ jesus . o what weighing ! o what telling is in his love ! how sweet must he be , when that black and burdensome tree , his own crosse , is so perfumed with joy and gladness ! o for help to lift him up by praises , on his royall throne ! i seek no more but that his name may be spread abroad in me , that meekle good may be spoken of christ on my behalf : this being done , my losses , place , stipend , credit , case , and liberty , shall all be made up to my full contentment , and joy of heart . i will be confident your lo : will goe on in the strength of the lord and keep christ & avouch him , that he may read your name publikly before men & angels . i wil entreat your lo : to exhort & encourage that nobleman your chief to doe the same : but i am woe , many of you finde a new wisdom , which deserveth nor such a name ; it were better that men should see , that their wisdom be holy & their holiness wise : i must be bold to desire your lo : to adde to your former favours to me ( for the which your lo : hath a prisoners blessing & prayers ) this , that ye would be pleased to befriend my brother , now suffering for the same cause . for he is to dwell nigh your lo : bounds ; your lo : word & countenance may help him . thus recommending your lo : to the saving grace & tender mercy of christ jesus our lord. i rest . aberd. march. . . your lo : obliged servant in christ , s. r. to mr. william dalglish , minister of the gospel . ( ) reverend & dear brother , grace , mercy & peace be to you : i am well , my lord jesus is kinder to me then ever he was , it pleaseth him to dine & sup with his afflicted prisoner , a king feasteth me , and his spiknard casteth a sweet smell . put christs love to the triall and put upon it burdens , & then it will appear love indeed : we employ not his love , & therefore we know it not . i verily count more of the sufferings of my lord , then of this worlds lustred & overguilded glory : i dare not say but my lord jesus hath fully recompensed my sadness , with his joyes : my losses , with his own presence : i finde it a sweet & rich thing to exchange my sorrows with christs joyes , my afflictions with that sweet peace i have with himself . brother this is his own truth i now suffer for , he hath sealed my sufferings with his own comforts ; & i know he will not put his seal upon blank paper ; his seals are not dumb , nor delusive , to confirm imaginations & lyes . goe on my dear brother in the strength of the lord , not fearing man that is a worm , or the son of man that will die . providence hath a thousand keys to open a thousand sundry doors , for the deliverance of his own , when it is even come to a conclamatum est : let us be faithfull and care for our own part , which is to doe & suffer for him , & lay christs part on himself , & leave it there : duties are ours , events are the lord's : when our faith goeth to medle with events & to hold a court ( if i may so speak ) upon gods providence ( and begineth to say , how wilt thou do this , & that ? ) we lose ground : we have nothing to doe there , it is our part to , let the almighty exerce his own office , and stir his own helme : there is nothing left to us but to see how we may be approved of him , and how we may roll the weight of our weak souls ( in wel-doing ) upon him who is god omnipotent : and when , what we thus essay , miscarrieth ; it shall neither be our sin nor cross . brother , remember the lord's word to peter , simon , lovest thou me ? feed my sheep : no greater testimony of our love to christ can be , then to feed painfully and faithfully his lambs . i am in no better neighbourhood with the ministers here then before ; they cannot endure that any speak of me , or to me : thus i am in the mean time silent , ( which is my greatest grief . ) dr barron hath often disputed with me , especially about arminian-controversies , and for the ceremonies : three yokings laid him by , and i have not been troubled with him since : now he hath appointed a dispute before witnesses ; i trust christ and truth shall doe for themselves . i hope brother ye will help my people , and write to me what ye hear the bishop is to doe to them : grace be with you . aberd. your brother in bonds . s. r. to mr hugh m c kaill , minister of the gospel . ( ) reverend & dear brother . i bless you for your letter : he is come down as rain upon the mowen grasse , he hath revived my withered root , and he is as the dew of herbs , i am most secure in this prison , salvation is for walls in it , and what think ye of these walls ? he maketh the dry plant to bud as the lilie , and to blossome as lebanon . the great husband man's blessing cometh down upon the plants of righteousness , who may say this ( my dear brother ) if i , his poor exiled stranger , & prisoner may not say it ? howbeit all the world should be silent i cannot hold my peace . o how many black counts hath christ and i rounded over together , in the house of my pilgrimage ! and how sat a portion hath he given to a hungry soul ? i had rather have christs four-hours , then have dinner and supper both in one from any other ; his dealing , and the way of his judgements passe finding out : no preaching , no book ; no learning could give me that , which i behooved to come and get in this town , but what of all this , if i were not misted , confounded , and astonished how to be thankfull , and how to get him praised for evermore ? and which is more , he hath been pleased to pain me with his love , and my pain groweth through want of reall possession . some have written to me that i am possibly too joyfull of the cross , but my joy over-leapeth the cross , it is bounded and terminat upon christ : i know the sun will over-cloud & eclipse , and i shall again be put to walk in the shaddow , but christ must be welcome to come and goe as he thinketh meet ; yet he would be more welcome to me i trow , to come then goe , & i hope he pitieth and pardoneth me , in casting apples to me , at such a fainting time as this , holy and blessed is his name . it was not my flattering of christ , that drew a kiss from his mouth , but he would send me as a spie into this wilderness of suffering , to see the land , and to try the foord , and i cannot make a lye of christs cross ; i can report nothing but good both of him , & it , lest others should faint . i hope when a change cometh , to cast anchor at midnight upon the rock ( which he hath taught me to know in this day light ) whether i may run , when i must say my lesson without book , & beleeve in the dark . i am sure it is sin to tarrow of christs good meat , & not to eat when he saith , eat o welbeloved & , drink abundantly . if he bear me on his back , or carry me in his armes over this water , i hope for grace to set down both my feet on dry ground , when the way is better : but this is slippery ground , my lord thought good i should goe by an hold , & lean on my welbeloved's shoulder : it 's good to be ever taking from him . i desire he may get the fruit of praises for dâting , and thus dandling me upon his knee , & i may give my bond of thankfulness ; sobeing i have christ's back-bond again for my relief , that i shall be strengthned by his powerfull grace , to pay my vowes to him . but truly i finde we have the advantage of the brae upon our enemies , we are more then conquerours through him who hath loved us , & they know not wherein our strength lieth . pray for me , grace be with you . aberd. your brother in christ , s. r. to my lady boyd . ( ) madam . grace , mercy & peace be unto you : the lord hath brought me to aberd : where i see god in few . this town hath been advised upon of purpose for me : it consisteth either of papists , or men of gallio's naughtie faith , it is counted wisdom in the most , not to countenance a confined minister , but i finde christ neither strange nor unkind ; for i have found many faces smile upon me since i came hither . i am heavie and sad , considering what is betwixt the lord & my soul , which none seeth but he . i finde men have mistaken me , it would be no art ( as i now see ) to spin small , and make hypocrisie , seem a goodly web , and to goe through the mercat as a saint among men , & yet steal quietly to hell , without observation : so easie is it to deceive men . i have disputed whether or noe i ever knew any thing of christianity , save the letters of that name : men see but as men , and they call ten twenty , and twenty , an hundred , but o to be approved of god in the heart , & in sincerity , is not an ordinary mercy : my neglects while i had a pulpit , & other things whereof i am ashamed to speak , meet me now , so , as god maketh an honest cross , my daily sorrow , and for fear of scandal and stumbling , i must hide this day of the law 's pleading : i know not , if this court kept within my soul , be fenced in christ's name . if certainty of salvation were to be bought , god knoweth , if i had ten earths , i would not prig with god. like a fool , i beleeved , under suffering for christ , that i my self should keep the key of christ's treasures , and take out comforts , when i listed , and eat , and be fat : but i see now , a sufferer for christ , will be made to know himself , and will be holden at the door , as well as another poor sinner ; and will be fain to eat with the bairns , and to take the by-board , and glad so : my blessing on the cross of christ , that hath made me see this . oh if we could take pains for the kingdom of heaven , but we sit down upon some ordinary markes of god's children ; thinking we have as much as will seperat us from a reprobat , and thereupon we tak the play , and cry holy-day : & thus the devil casteth water on our fire , & blunteth our zeal and care : but i see heaven is not at the next door : & i see howbeit my challenges be many ; i suffer for christ , & dare hazard my salvation upon it , for some times my lord cometh with a fair hour , & o but his love be sweet , delightfull , & comfortable ! half a kiss is sweet , but our doting love will not be content of a right to christ , unless we get posfession ; like the man who will not be content of rights to bought land , except he get also the ridges , and acers laid upon his back , to carry home with him . however it be , christ is wise , and we are fools ; to be browden and fond of a pawne in the loof of our hand : living on trust by faith , may well content us . madam i know your la : knoweth this , and that made me bold to write of it , that others might reap some what by my bonds for the truth , for i should desire , and i aime at this , to have my lord well spoken of and honoured , howbeit he should make nothing of me , but a bridge over a water . thus recommending your la : your son , and children to his grace , who hath honoured you with a name and room among the living in jerusalem , and wishing grace to be with your la : i rest . aberd. your la : in his sweetest lord iesus s. r. to mr. david dickson , ( ) reverend & dear brother . grace , mercy and peace be unto you : i finde great men , especially old friends skar to speak for me , but my kingly & royall master biddeth me try his moyen to the uttermost , & i shall finde a friend at hand : i still depend on him , his court is as before , the prisoner is welcome to him , the black crabbed tree of my lord's cross hath made christ and my soul very entire , he is my song in the night : i am often laid in the dust with challenges and apprehensions of his anger , and then if a mountain of iron were laid upon me , i cannot be heavier : and with much wrestling i win in to the kings house of wine , and for the most part my life is joy , and such joy through his comforts , as i have been afraid to shame my self , and to cry out , for i can scarce bear what i get : christ giveth me a measure heaped up , pressed down , and running over : and beleeve it , his love paineth me more then prison and banishment . i cannot get a gate of christ's love , had i known what he was keeping for me , i would never have been so faint-hearted . in my heaviest times when all is lost , the memory of his love maketh me think christ's gloomes are but for the fashion : i seek no more but a vent to my wine , i am smothered and ready to burst for want of a vent . think not much of persecution , it is before you , but it is not as men conceive of it , my suggared-cross forceth me to say this to you , ye shall have wailed meat , the sick bairn is often times the spilt ba●rn , ye shall command all the house . i hope ye help a tired prisoner to pray and praise , had i but the annuell of annuell to give to my lord jesus , it should ease my pain ; but alace i have nothing to pay , he will get nothing of poor me , but i am woe i have not room enough in my heart for such a stranger . i am not cast down to goe further north , i have good cause to work for my master , for i am well paid before the hand , i am not behinde , howbeit i should not get one smile more , till my feet be up within the kings dining-hall . i have gone through yours upon the covenant , it hath edified my soul and refreshed an hungry man , i judge it sharp , sweet , quick , and profound : take me at my word , i fear it get no lodging in scotland . the brethren of ireland write not to me ; chide with them for that , i am sure that i may give you and them a commission ( and i will bide by it ) that you tell my beloved , i am sick of love . i hope in god to leave some of my rust , and superfluites in aberd : i cannot get an house in this town wherein to leave drink-silver in my master's name , save , one onely , there is no sale for christ in the north , he is like to lie long on my hand ere any accept him . grace be with you . aberd. yours in his sweet lord iesus . s. r. to mr mathew mowat . ( ) reverend and dear brother , i am a very far misstaken man , if others knew how poor my stock were , they would not think upon the like of me , but with compassion ; for i am as one kept under a strict tutour : i would have more then my tutour alloweth upon me , but it is good that a bairns wit is not the rule which regulateth my lord jesus : let him give what he will it shall ay be above merit , & my ability to gain therewith . i would not wish a better stock ( while heaven be my stock ) then to live upon credit at christs hands , daily borrowing : surely running over love , that vast , hudge , boundlesse love of christ ( that there is telling in for man and angel ) is the onely thing , i fainest would be in hands with : he knoweth i have little but the love of that love , & that i shall be happy , suppose i never get another heaven , but onely an eternall lasting feast of that love : but suppose my wishes were poor , he is not poor ; christ all the seasons of the yeer is dropping sweetnesse , if i had vessels i might fill them , but my old riven , holly , and running out dish , even when i am at the well , can bring little away : nothing but glory will make tight , and fast , our looking and rifty vessels . alace i have skailed more of christs grace , love , faith , humility , and godly sorrow , then i have brought with me . how little of the sea can a childe carry in his hand , as little dow i take away , of my great sea , my boundlesse & runing-over-christ-jesus : i have not lighted upon the right gate of puting christ to the banke , & making my self rich with him : my misguiding and childish trafficking , with that matchlesse pearl , that heaven's jewell , the jewell of the fathers delights , hath put me to a great losse . o that he would take a loan of me , & my stock , and put his name in all my bonds , and serve himself heir to the poor mean portion i have : & be countable for the talent himself ! gladly would i put christ in my room , to guide all ; and let me be but a servant to run errands , & doe by his direction , let me be his interdicted heir : lord jesus , work upon my minority , & let him win a pupil's blessing . oh how would i rejoyce to have this work of my salvation legally fastned upon christ ! a back-bond of my lord jesus that it should be forthcoming to the orphan , should be my happinesse : dependency on christ , were my surest way : if christ were my bottome i were sure enough . i thought guiding of grace had been no art , i thought it would come of will ; but i would spill my own heaven yet , if i had not burdened christ with all : i but lend my bare name to the sweet covenant , christ behinde & before , & on either side , maketh all sure : god will not take an arminian-cautioner freewill , a weather-cock , turning at a serpents tongue , a tutor that couped our father adam unto us , & brought down the house , & sold the land , & sent the father , & mother , & all the bairns through the earth , to beg their bread : nature in the gospel hath cracked credit . o well to my poor soul for evermore , that my lord called grace to the councel & put christ jesus with free merits , & the blood of god foremost in the chase , to draw sinners after a ransomer . o what a sweet block was it , by way of buying & selling , to give and tell down a ransome for grace , & glory to dyvours ! o would to my lord , i could cause paper and ink speak the worth and excellencie , the high , & loud praises of a brother-ransomer ! o the ransomer needs not my report , but oh if he would take it , & make use of it : i should be happy if i had an errand to this world but for some few yeers , to spread proclamations & out-crys , & love-letters , of the highnes [ the highnes for evermore ] the glory ( the glory for evermore ) of the ransomer , whose cloaths were wet , & died in blood ; howbeit that after i had done that , my soul & body should goe back to the mother nothing , that their creator brought them once out from , as from their beginning . but why should i pine away , and pain my self with wishes , & not beleeve rather , that christ will hire such an out-cast as i am , a masterlesse-body , put out of the house , by the sons of my mother , & give me employment , and a calling , one way , or other , to out christ , and his wares , to countrey buyers , & propose christ unto , & presse him upon some poor souls , that fainer then their life would receive him . you complain heavily , of your short coming in practice , and venturing on suffering for christ : you have many marrowes . for the first , i would not put you off sense of wretcheduesse , hold on , christ never yet slew a sighhing , groaning childe ; more of that would make you won goods , and a meet prey for christ , alace i have too little of it ! for venturing on suffering ; i had not somuch free gier , when i came to christs camp , as to buy a sword , a wonder that christ should not laugh , at such a souldier : i am no better yet ; but faith liveth & spendeth upon our captains charges , who is able to pay for all : we need not pitie him , he is rich enough . ye desire me also not to mistake christ under a mask , i blesse you & thank god for it , but alace masked or bare-faced , kissing or glooming i mistake him ! yea i mistake him furthest when the mask is off ; for then i play me with his sweetness : i am like a childe that hath a golden book , that playeth more with the ribbens , and the guilding , & the picture in the first page ; then readeth the contents of it . certainly , if my desires , to my welbeloved , were fulfilled , i could provoke divels , and crosses , & the world , & tentations to the fields : but oh my poor weakness , makes me , lie behinde the bush and hide me , remember my service and my blessing to my lord ; i am mindfull of him as i am able : desire him from a prisoner , to come & visite my good master , & feel but the smell of his love : it sets him well howbeit he be young , to make christ his garland . i could not wish him in a better case , then in a fever of love-sickness for christ : remember my bonds , the lord iesus be with your spirit . aberd. . yours in his sweet lord iesus , s. r. to william halliday . ( ) loving friend . i received your letter : i wish ye take pains for salvation , mistaken grace , & somewhat like conversion , which is not conversion , is the sadest and most dolefull thing in the world : make sure of salvation , and lay the foundation sure , for many are beguiled : put a low price upon world's clay , put a high price upon christ , temptations will come , but if they be not made welcome by you ye have the best of it : be jealous over your self , & your own heart , and keep touches with god : let him not have a faint and feeble souldier of you , fear not to back christ , for he will conquer and overcome : let no man skar at christ , for i have no quarrels at his crosse . he and his crosse are two good guests , and worth the lodging : men would fain have christ good cheap , but the mercat will not come down : acquaint your self with prayer , make christ your captain and your armour , make conscience of sinning when no eye seeth you . grace be with you . aberd. yours in ch : iesus . s. r. to a gentle woman after the death of her husband . ( ) dear & loving sister , i know ye are minding your sweet countrey & not taking your innes [ the place of your banishmet ] for your home ; this life is not worthy to be the thatch or outer wall of your lord jesus his paradise , that he did sweat for to you , & that he keepeth for you : short , & silly , & sand-blinde were our hope , if it could not look over the water to our best heritage , and if it stayed only at home about the doors of our clay-house . i marvel not my dear sister , that ye complain that ye come short of your old wrestlings you had for a blessing , and that now you finde it not so , bairns are but hired to learn their lesson when they first goe to school ; and it is enough that these who run a race see the gold onely at the starting place ; and possibly they see little more of it , or nothing at all , till they win to the rink's-end and get the gold in the loof of their hand : cur lord maketh delicates and dainties of his sweet presence and love-visits to his own , but christs love under a vaile is love , if ye get christ , howbeit not the sweet and pleasant way you would have him , it is enough , for the wel-beloved cometh not our way , he must waile his own gate himself . for worldly things , seeing they are medows and fair flowers in your way to heaven , a smell in the by-going is sufficient : he that would reckon and tell all the stones in his way , in a journey of three or four hundred miles , and write up in his count book all the herbs , and flowers growing in his way , might come short of his journey , you cannot stay in your inch of time to lose your day ( seeing you are in haste , and the night and your after-noon will not bide you ) in setting your heart on this vain world , it were your wisdom to read your count book & to have in readin●s● your bussinesse against the time you come to deaths water-side : i know your lodging is taken , your forerunner christ , hath not forgotten that , & therefore you must set your self to your one thing , which ye cannot well want . in that our lord took your husband to himself , i know it was that he might make room for himself : he cuteth off your love to the creature , that ye might learn that god onely is the right owner of your love , sorrow , losse , sadnesse , death , or the worst things that are , except sin : but christ knoweth well what to make of them , & can put his own in the crosses common , that we shall be obliged to affliction , & thank god who learned us to make our acquaintance with such a rough companion , who can hale us to christ : you must learn to make evils your great good , and to spin out comforts , peace , joy , communion with christ , out of your troubls that are christs wooers sent to speak for you to himself . it is easie to get good words , and a comfortable message from our lord , even from such rough serjeants , as diverse temptations : thanks to god for crosses , when we count and reckon our losses in seeking god , we finde godliness is great gain . great partners of a shipfull of gold , are glad to see the ship come to the harbour : surely we and our lord jesus together , have a shipfull of gold coming home , and our gold is in that ship . some are so in love ( or rather in lust ) with this life , that they sell their part of the ship , for a little thing ; i would counsel you to buy hope , but sell it not , and give not away your crosses for nothing , the inside of christs crosse is white and joyfull , and the far end of the black crosse is a fair and glorious heaven of ease : and seeing christ hath fastned heaven to the far end of the crosse , & he will not loose the knot him self , & none else can , ( for when christ casteth a knot all the world cannot loose it ) let us then count it exceeding joy when we fall into diverse temptations . thus recommending you to the tender mercy , & grace of our lord i rest . aberd. your loving brother . s. r. to john gordon of card nes younger . ( ) honoured & dear brother . i wrote of late to you : multitudes of letters burden me now . i am refreshed with your letter : i exhort you in the bowels of christ , set to work for your soul , & let these bear weight with you , and ponder them seriously . . weeping & gnas●ing of teeth in utter-darkness , or heaven's joy . . think what ye would give for an hour when ye shall lie like dead , cold , blackned clay . . there is sand in your glass yet , & your sun is not gone down . . consider what joy & peace is in christs service . . think what advantage it will be to have angels , the world , life , & death , crosses , yea and devils , all for you , as the kings serjeants , and servants , to doe your bussinesse . . to have mercy on your seed , & a blessing on your house . . to have true honour , & a name on earth : that casts a sweet smell . . how ye will rejoyce when christ layeth down your head under his chinne , & betwixt his brests , & dryeth your face , & welcometh you to glory & happyness ? . imagine , what pain , & torture is a guilty conscience ? what slavery to carry the devils unhonest loads ? . sins joyes are but night-dreames , thoughts , vapours , imaginations and shadowes . . what dignity it is to be a son of god ? . dominion and mastery over tentations , over the world , and sin . . that your enemies should be the taile , and you the head . for your bairns now at their rest , i speak to you and your wife ( and cause her read this . ) . i am a witness of barbara's glory in heaven . . for the rest , i write it under my hand , there are dayes coming on scotland , when barren wombs & dry breasts , and childless parents , shall be pronounced blessed : they are then in the lee of the harbour , ere the storm come on . . they are not lost to you , that are laid up in christs treasury in heaven . . at the resurrection ye shall meet with them , there they are sent be●ore , but not sent away . . your lord loveth you , who is homely to take and give , borrow and lend . . let not bairns be your idols , for god will be jealouse , and take away the idol , because he is greedy of your love wholly . i bless you , your wife and children . grace for evermore be with you . aberd. your loving pastor . s. r. to john gordon , of cardoness elder . ( ) honourable & dearest in the lord. your letter hath refreshed my soul. my joy is fulfilled , if christ and ye be fast together : ye are my joy & my crown : ye know i have recommended his love to you . i defie the world , satan , & sin , his love hath neither brim nor bottome in it . my dearest in christ , i write my souls desire to you : heaven is not at the next door : i finde christianity an hard task : set to it in your evening : we would all keep both christ & our right eye , our right hand & foot ; but it will not be with us . i beseech you , by the mercies of god ; and your compearance before christ , look christs count book and your own together , and collation them : give the remnant of your time to your soul : this great idol-god , the world , will be lying in white ashes , in the day of your compearance ; & why should night-dreames , and day-shaddowes & water-froth , & may-flowers run away with your heart : when we win to the water-side , and black deaths river brinke , and put our foot in the boat , we shall laugh at our folly , sir , i recommend you unto the thoughts of death , and how ye would wish your soul to be , when ye shall lie cold , blew , ill-smelling clay . for any hireling to be intruded , i being the kings prisoner can not say much , but as gods minister i desire you to read , act. , , . to the end , & act. . , , , . & ye shall finde god's people , should have a voice in chusing church-rulers & teachers . i shall be sorry if willingly ye shall give way to his unlawful intrusion upon my labours : the onely wise god direct you . god's grace be with you . aberd. your loving pastor , s. r. to earlestoun younger . ( ) much honoured & welbeloved in the lord. grace , mercy and peace be to you . your letters give a dash to my laziness in writing : i must first tell you , there is not such a glassie , icie , & slippery piece of way , betwixt you and heaven as youth : i have experience to say with me here , and seal what i assert : the old ashes of the sins of my youth , are new fire of sorrow to me : i have seen the devil , as it were , dead & buried , & yet rise again & be a worse devil then ever he was . therefore , my brother , beware of a green young devil that hath never been buried : the devil in his flowers ( i mean , the hot fiery lusts & passions of youth ) is much to be feared : better yoke with an old gray-haired , withered , dry devil : for in youth he findeth dry sticks , & dry coals , and an hot hearth-stone , and how soon can he with his flint cast fire , and with his bellows blow it up , and fire the house : sanctified thoughts , thoughts made conscience of , and called in , and kept in aw , are green fewel , that burn not , & are a water for satans coal . yet i must tell you , the whole saints now triumphant in heaven and standing before the throne , are nothing but christs forlorn and beggerly dyvours : what are they but a pack of redeemed sinners ? but their redemption is not onely past the seals , but compleated , and yours is on the wheels , and in doing : all christs good bairns go to heaven with a broken brow , and with a crooked leg . christ hath an advantage of you , and i pray you let him have 't , he shall finde employment for his calling in you : if it were not with you as you write , grace should finde no sale nor mercat in you ; but ye must be content to give christ somewhat adoe : i am glad that he is employed that way : let your bleeding soul , and your sores be put in the hand of this expert physician : let young and strong corruptions , and his free grace be yoked together , and let christ & your sins deal it betwixt them . i will be loath to put you off your fears , and your sense of deadness : ( i wish it were more ) there be some wounds of that nature , that their bleeding should not be soon stoped : ye must take a house beside the physician , it shall be a miracle if ye be the first sick man he put away uncured , & worse then he found you : nay , nay , christ is honest , and in that flyting free with sinners ( ioh. . . and him that cometh to me , i will in no , case cast out ) take ye that : it cannot be presumption to take that as your own , when ye find your wounds stound you , presumption is ever whole at the heart , and hath but the truant-sickness , and groaneth onely for the fashion : faith hath sense of sickness , and looketh like a friend to the promise , and looking to christ therein , is glad to see a known face . christ is as full a feast , as ye can have to hunger : nay christ , i say , is not a full mans leavings ; his mercy sends alwayes a letter of defiance to all your sins , if there were ten thousand moe of them . i grant you , it is a hard matter for a poor hungry man , to win his meat upon hidden christ , for then the key of his pantrie door , and of the house of wine is a seeking , & cannot be had ; but hunger must break thorow ironlocks . i be moan them not who can make a din , & all the fields adoe , for a lost saviour : ye must let him hear it ( to say so ) upon both the sides of his head , when he hideth himself : it is no time then to be bird-mouth'd and patient . christ is rare indeed , and a delicate to a sinner ; he is a miracle and a world's wonder , to a seeking and a weeping sinner , but yet such a miracle , as will be seen by them , who will come and see : the seeker , and sigher is at last a singer and enjoyer : nay , i have seen a dumb man get an almes from christ. he that can tell his tale , and send such a letter to heaven , as he hath sent to aberden , it is very like he will come speed with christ. it bodeth gods mercy to complain heartily for sin . let wrestling be with christ till he say , how is it , sir , that i cannot be quite of your bills , & your misl●arned crys ? and then hope for christs blessing , and his blessing is better then other ten blessings . think not shame because of your guiltiness ; necessity must not blush to beg ; it standeth you hard to want christ , and therefore that which idle on-waiting cannot doe , mis●ur●ured crying and knocking will doe . and for doubtings , because ye are not as ye were long since with your master , consider three things . . what if christ had such tottering thoughts of the bargain , of the new covenant , betwixt you & him , as you have . . your heart is not the compass christ saileth by : he will give you leave to sing as ye please : but he will not dance to your daft spring . it is not referred to you , and your thoughts , what christ will doe with the charters betwixt you and him , your own misbeleef hath torn them , but he hath the principal in heaven , with himself ; your thoughts are no parts of the new covenant , dreams change not christ. . doubtings are your sins ; but they are christs d●ugges , & ing●●dients , that the phisician maketh use of , for the cu●ing of your pride . is it not suitable for a begger , to say , at meat , god re●ard the winners ? for then he sayeth , he knoweth who beareth the charges of the house . it is also meet ye should know by experience , that faith is not natur's il gotten bastard , but your lords free gift , that lay in the womb of gods free grace , praised be the winner . i may adde a . in the passing of your bill , & your charters , when they went through the mediators great seal , and were concluded , faith's advice was not sought : saith hath not a vote beside christs merits , blood , blood , dear blood that came from your cautioners holy body , maketh that sure work . the use then which ye have of faith now , ( having already closed with jesus christ for justification ) is , to take out a copy of your pardon ; & so ye have peace with god , upon the account of christ : for since faith apprehendeth pardon , but never payeth a penny for it , no marvel that salvation doeth not die and live , ebbe , or flow , with the working of faith , but because it is your lords honour to beleeve his mercy , and his fidelity , it is infinit goodness in our lord , that misbeleef giveth a dash to our lords glory , and not to our salvation : and so who ever want ( yea , howbeit god here bear with the want of what we are obliged to give him , even the glory of his grace , by beleeving , yet ) a poor covenanted sinner wanteth not : but if guiltiness were removed , doubtings would find no friend , nor life ; and yet faith is to beleeve the removal of guiltiness , in christ. a reason why ye get less now ( as ye think ) then before ( as i take it ) is , because at our first conversion , our lord putteth the meat in young bairns mouthes , with his own hand , but when we grow to some further perfection , we must take heaven by violence , and take by violence from christ , what we get ; and he can , and doeth hold , because he will have us to draw . remenber now ye must , live upon violent plucking , laziness is a greater fault now , then long since ; we love alwayes to have the pape put in our mouth . no for my self ; alace , i am not the man i goe for in this nation men have not just weights to weigh me 〈◊〉 〈◊〉 , but i am a li●●y●●●less body , and ove● 〈◊〉 〈◊〉 whom 〈◊〉 〈◊〉 〈◊〉 if christ would refer the matter to 〈◊〉 ( in his presence i speak it ) i might think shame to vote my own salvation : i think christ might say , think●● thou not shame to claim heaven , who does so 〈◊〉 for it i am very often so , that i know not whether 〈◊〉 ●●nk o● swine in the water ; i find my self a bag of light froth ; i would bear no weight , ( but vanities & nothing's weigh in christs balance ) if my lord cast not in borrowed weight & metall , even christs righteousness , to weigh for me : the stock i have is not mine own , i am but the merchand that traffiques with other folks goods , if my creditor christ would take from me what he hath lent , i would not long keep the causey ; but christ hath made it m●●e & his : i think it manhood to play the coward , & jouke in the lee-side of christ , and thus i am not onely saved from my enemies , but i obtain the victory . i am so empty that i think it were an almes-deed in christ , if he would win a poor prisoners blessing for evermore , and fill me with his love . i complain when christ cometh , he cometh alwayes to fetch fire , he is ever in haste , he may not tarry ; & poor 〈◊〉 [ a beggerly dyvour , ] get but a standing visit , & a standing kiss , & but , how doest thou ? in the by-going . i dare not say , he is lordly because he is made a king now , at the right hand of god , or is grown miskenning & dry to his poor freinds , [ for he cannot make more of his kisses then they are worth : ] but i think it my happiness to love the love of christ ; & when he goeth away , the memory of his sweet presence is like a feast in a dear summer . i have comfort in this , that my soul desireth that every hour of my imprisonment were a company of heavenly tongues , to praise him on my behalf ; howbeit my bonds were prolonged for many hundred yeers . o that i could be the man , who could procure my lords glory to flow like a full sea , & blow like a mighty wind upon all the four airths of scotland , england & ireland ! o if i could write a book of his praises ! o fairest among the sons of men , why stayest thou so long away ? o heavens , move fast ! o time , run , run , & hasten the marriage-day , for love is tormented with delayes ! o angels , o seraphims who stand before him , o blessed spirits who now see his face , set him on high , for when ye have worn your harps in his praises , all is too little , & is nothing , to cast the smel of the praise of that fair flower , that fragrant rose of sharon , through many worlds ! sir , take my hearty commendations to him , & tell him that i am sick of love . grace be with you . aberd. june . . yours in his sweet l. iesus , s. r. to his honoured & dear brother , alexand : gordon of knockgray . ( ) dearest & truly honoured brother , grace , mercy & peace be to you : i have seen no letter from you since i came to aberdeen ; i will no tinterpret it to be forgetfulness . i am here in a fair prison , christ is my sweet & honourable fellow-prisoner , & i his sad & joyful lord-prisoner , [ if i may speak so . ] i think this cross becometh me well , & is suitable to me in respect of my duty to suffer for christ ; howbeit not in regard of my deserving , to be thus honoured . however it be , i see christ is strong , even lying in the dust , in prison , and in banishment . losses & disgraces are the wheels of christs triumphing chariot . in the sufferings of his own saints , as he intendeth their good , so he intendeth his own glory , & that is the butte his arrowes shoot at , & christ shooteth not at the tovers , he hitteth what he purposeth to hit : therefore he doeth make his own feckless & weak nothing's , & these who are the contempt of men , a new sharp threshing instrument having teeth , to thresh the mountains , & beat them small , & to make the hills as chaff , & to fan them . isa. : , . what harder stuff , or harder grain for threshing out , then high and rockie mountains ? but the saints are gods threshing instruments to beat them all in chaff : are we not gods leem vessels , & yet when they cast us over an house , we are not broken in sheards : we creep in under our lords wings in the great shower , & the water cannot goe thorow these wings . it is folly then for men to say , this is not christs plea , he will lose the wed-fee , men are like to beguile him : that were indeed a strange play . nay i dare pledge my soul , & lay it in pawne on christs side of it , & be half-tiner half-winner with my master : let fools laugh the foolslaughter , & scorn christ , & bid the weeping captives in babylon , sing us one of the songs of zion , play a spring to chear up your sad-hearted god : we may sing upon lucks head before hand , even in our winter-storme , in the expectation of a summer-sun at the turn of the yeer : no created powers in hell or out of hell , can mar our l. jesus his musick , nor spill our song of joy : let us then be glad & rejoyce in the salvation of our lord ; for faith had never yet cause to have wet cheeks , & hingingdown browes , or to droup or die : what can aile faith , seeing christ suffereth himself , ( with reverence to him be it spoken ) to be commanded by it ; & christ commandeth all things : faith may dance , because christ sings , & we may come in the quite & lift our hoarse & rough voices , & chirp , & sing , & shout for joy with our lord jesus . we see oxen goe to the shambles leaping & startling ; we see gods fed oxen prepared for the day of slaughter , goe dancing & singing down to the black chambers of hell ; & why should we goe to heaven weeping , as if we were like to fall down thorow the earth for sorrow . if god were dead ( if i may speak so , with reverence of him ho liveth for ever & ever ) & christ buried , & rotten among the worms , we might have cause to look like dead folks ; but , the lord liveth & blessed be the rock of our salvation , psal. : . none have right to joy but we , for joy is sown for us , & an ill summer or harvest will not spill the crop . the children of this world have much robbed joy that is not well come : it is no good sport they laugh at : they steall joy , as it were , from god ; for he commandeth them to mourn & howle : then let us claim our ●eel-come & lawfully conquished joy . my dear brother , i cannot but speak what i have felt , seeing my lord jesus hath broken a box of spikenard upon the head of his poor prisoner , & it is hard to hide a sweet smell ; it is pain to smother christs love , it will be out ; whether we will or not . if we did but speak according to the matter ; a cross for christ should have another name ; yea a cross , especially when he cometh with his arms full of joyes , is the happiest hard tree that ever was laid upon my weak shoulders . christ & his cross together are sweet company & a blessed couple . my prison is my palace my sorrow is with childe of joy , my losses are rich losses , my pain easie pain , my heavie dayes are holy & happy dayes . i may tell a new tale of christ to my friend . oh if i could make a love-song of him , & could commend christ & tune his praises aright ! o if i could set all tongues in great britain & ireland , to work , to help me to sing a new song of my welbeloved ! o if i could be a bridge over a water for my lord jesus to walk upon & keep his feet dry ! o if my poor bit heaven could goe betwixt my lord & blasphemy & dishonour ! ( upon condition he loved me ] o that my heart could say this word & bide by it for ever . is it not great art & incomparable wisdom in my lord , who can bring forth such fair apples , out of this crabbed tree of the cross ! nay my fathers never enough admired providence , can make a fair feast out of a black devil : nothing can come wrong to my lord in his sweet working . i would even fall sound a sleep in christs arms , & my sinful head on his holy breast , while he kisseth me ; were is not that often the wind turneth to the north , & whiles my sweet lord jesus , is , that he will neither give nor take , borrow nor lend with me : i complain he is not social , i half call him proud & lordly of his company , & nice of his lookes ; which yet is not true . it would content me to give , howbeit he should not take ; i should be content to want his kisses at such times , providing he would be content to come near hand & take my wersh , dry & feckless kisses : but at that time he will not be entreated , but lets a poor soul stand still & knock , & never let it on him that he heareth ; & then the old leavings & broken meat , & dry sighs , are greater chear then i can tell : all i have then , is , that howbeit the law & wrath have gotten a decret against me , i yet lippen that meekle good in christ as to get a suspension , & to bring my cause in reasoning again before my welbeloved : i desire but to be heard . and at last he is content to come , & agree the matter with a fool , & forgive freely , because he is god. oh if men would glorify him & taste of christs sweetness . brother , ye have need to be busie with christ , for this whorish-kirk : i fear christ cast water upon scotlands coal ; nay i know christ & his wife will be heard , he will plead for the broken covenant . arme you against that time . grace be with you . aberd. june . , . yours in his sweet lord iesus . s. r. to the lady kilconqhuair . ( . ) mistress . grace , mercy & peace be to you : i am glad to hear that you have your face home-ward towards your fathers house , now when so many are for a home nearer hand : but your lord calleth you to another life & glory , then is to be found here-away : & therefore i would counsel you to make sure the charters , & rights , which ye have to salvation . you came to this life about a necessary & weighty business , to tryst with christ anent your precious soul , & the eternal salvation of it : this is the most necessary business ye have in this life , & your other adoés beside this , are but toyes & feathers , & dreams , & fancies : this is the greatest haste & should be done first . means are used in the gospel to draw on a meeting betwixt christ & you : if ye neglect your part of it , it is , as if you would tear the contract before christ's eyes , & give up the match , that there shall be no more communing of that business . i know other lovers beside christ are in suit of you , & your soul wanteth not many wooers , but i pray you make a chaste virgin of your soul , & let it love but one : most worthy is christ alone of all your souls love , howbeit your love were higher then the heaven & deeper then the lowest of this earth , & broader then this world : many , alas too many , make a common strumpet of their soul , for every lover that cometh to the house . marriage with christ would put your love , & your heart by the gate , out of the way , & out of the eyes of all other unlawfull suiters ; & then you had a ready answer for all others , i am already promised away to christ , the match is concluded , my soul hath a husband already , & it cannot have two husbands . oh if the world did but know what a smel the ointments of christ cast , and how ravishing his beauty , even the beauty of the fairest of the sons of men is , & how sweet & powerful his voice is , the voice of that one welbeloved ! certainly where christ cometh , he runneth away with the souls love , so that they cannot command it . i would far rather look but thorow the hole of christs door , to see but the one half of his fairest , & most comely face [ for he looketh like heaven ] suppose i should never win in to see his excellency & glory to the full ; then to enjoy the flower , the bloome , & chiefest excellency of the glory , & riches , of ten worlds . lord send me for my part but the meanest share of christ , that can be given to any of the indwellers of the new jerusalem ; but i know my lord is no niggard : he can , & it becometh him well to give more , then my narrow soul can receive . if there were ten thousand , thousand millions of worlds , & as many heavens full of men & angels , christ would not be pinched to supply all our wants , and to fill us all . christ is a well of life , but who knoweth how deep it is to the bottom ? this soul of ours hath love , and cannot but love some fair one : and o what a fair one , what an onely one , what an excellent lovely ravishing one is jesus ! put the beauty of ten thousand thousand worlds of paradises like the garden of eden in one , put all trees , all flowers , all smels , all colours , all tastes , all joyes , all sweetness , all lovelyness is one , o what a fair and excellent thing would that be ! & yet it should be less , to that fair & dearest welbeloved christ then one drop of rain to the whole seas , rivers , lakes , & fourtains of ten thousand earths . o but christ is heavens wonder & earths wonder ! what marvel that his bride saith , cant : v. . he is altogether lovely . oh that black souls will not come , & fetch all then love to this fair one ! o if i could invite & perswade thousands , & ten thousand times ten thousand of adam's sons ; to flock about my lord jesus , & to come & take their fill of love ! oh pity , for evermore , that there should be such an one as christ jesus , so boundless , so bottomless , & so incomparable in infinite excellency , & sweetness , and so few to take him . oh , oh , ye poor , dry & dead souls , why will ye not come hither with your toom vessels , & your empty souls , to this huge , & fair , & deep , & sweet well of life , & fill all your toom vessels ! oh that christ should be so large in sweetness , & worth , & we so narrow , so pinched so ebbe , & so void of all happiness , and yet men will not take him ! they lose their love miserably who will not bestow it upon this lovely one . alas , these five thousand yeers , adam's fools , his waster-heirs , have been wasting & lavishing out their love , and their affections upon black lovers , and black harlots : upon bits of dead creatures , and broken idols , upon this , & that feckless creature , & have not brought their love , and their heart to jesus . o pity , that fairness hath so few lovers ! o woe , woe to the fools of this world ; who run by christ to other lovers ! oh misery , misery , misery , that comeliness can scarce get three , or four hearts in a town , or a countrey ! oh that there is so much spoken & so much written and so much thought of creature-vanity , and so little spoken , so little written , so little thought of my great , and incomprehensible , and never-enough-wondered-at lord jesus . why should i not curse this forlorn , and wretched world , that suffereth my lord jesus to lie his alone ? o damned souls , o miskenning world , o blind , o beggerly , and poor souls , o bewitched fools , what aileth you at christ , that you run so from him ? i dare not challenge providence , that there are so few buyers , and so little sale for such an excellent one as christ. o the depth , and o the hight of my lords wayes , that passe finding out . but oh if men would once be wise , and not fall so in love with their own hell , as to pass by christ , and misken him ! but let us come near , and fill our selves with christ , and let his friends drink , and be drunken , and satisfie our hollow and deep desires , with jesus . oh come all and drink at this living well ; come drink & live for ever more , come drink & welcome : welcome , saith our fairest bridegroom , no man getteth christ with ill will , no man cometh & is not welcome , no man cometh and rueth his voyage : all men speak well of christ who have been at him ; men and angels who know him , will say more then i dow doe , & think more of him then they can say . o if i were misted and bewildered in my lords love ! oh if i were fettered & chained to it ! o sweet pain to be pained for a sight of him ! o living death , o good death ! o lovely death to die for love of jesus ! oh that i should have a sore heart & a pained soul for the wanting of the love of this , & that idol ! woe , woe to the mistakings of my miscarrying heart , that gapeth & cryeth for creatures , & is not pained , & cutted , & tortured , & in sorrow for the want of a souls-fill of christ. oh that thou would'st come near , my beloved : o my fairest one , why standest thou a far ? come hither that i may be satiat with thy excellent love : o for an union , o for a fellowship with jesus ! o that i could buy with a price that lovely one , suppose hells torments for a while were the price ! i cannot beleeve but christ will ru● upon his pained lovers , & come & ease sick hearts , who sigh and swoond for the want of christ : who dow bide christs love to be nice ? what heaven can there be liker to hell , then to lust , and grein , and dwine , and fall a swoon for christs love , and to want it ? is not this hell & heaven woven thorow other ? is not this pain and joy , sweetness and sadness to be in one web , the one the woft , the other the warp . therefore i would christ would let us meet ; and joyn together , the soul & christ in others arms . o what meeting is like this , to see blackness and beauty , contemptibleness and glory , highness and baseness , even a soul and christ kiss one another ! nay but when all is done i may be wearied in speaking and writing , but o how far am i from the right expression of christ o● his love . i can neither speak , nor write feeling , nor ●alling , nor smeling● come feel , & smel , & taste christ , & his love 〈…〉 d & ye shall call it more then can be spoken : to write how sweet the honey-comb it is not so lovely as to eat & suck the honey comb : ●nd nights rest in a bed of love with christ , will say more then he 〈…〉 can think , or tongue can utter . neither need we fear crosses , or sigh , or be sad for any thing that is on this side of heaven , if we have christ : our crosses will never draw blood of the joy of the holy ghost , & peace of conscience ; ou● joy i● laid up in such a high place as temptations cannot climb up to take it down : this world may boast christ ; but they dare not strike , or if they strike , they break their arm in fetching a stroke upon a rock . o that we could put our treasure in christ's hand , & give him our gold to keep , & our crown . st●iv● , mistress , to throng thorow the thorns of this life to be at christ : ●in● not sight of him in this cloudy , & dark day : sleep with him in your heart in the night : learn not at the world to serve christ , but speir at himself the way , the world is a false copy & a lying guide to follow . remember my love to your husband , i wish all to him i have written here . the sweet presence , the long lasting goodwill of our god , the warmely & lovely comforts of our lord jesus be with you . help me his prisoner in your prayers : for i remember you . aberd. agust . . . yours i● his sweet lord iesus , s. r. to the lady forre● ( ) worthy mistress . grace , mercy & peace be to you : i long to hear from you : i hear christ hath been that kind as to visit you with sickness , & to bring you to the door of the grave , but ye found the door shut ( blessed be his glorious name ) while ye be riper for eternity : he will have more service of you , & therefore he seeketh of you , that hence forth ye be honest to your new husband , the son of god. we have all idol-love , & are wh 〈…〉 y inclined to love other things beside our lord ; and therefore our lord hunteth for our love , moe wayes then one or two . oh that christ had his own of us : i know he will not want you , & that is a sweet wilfulness in his love ; & ye have as good cause o● the other part to be head strong & peremptory in your love to christ , & not to part or divide your love betwixt him & the world ; if it were more it is little enough , yea too little for christ. i am now every way in good terms with christ , he hath set a banished prisoner as a seal on his heart , and as a bracelet on his arme : that crabbed and black tree of the cross , laugheth upon me now : the alarming noise of the cross is worse then it self . i love christs glooms , better , then the world 's worm-eaten joyes . oh if all the kingdom were as i am , except these bonds : my losse is gain : my sadness , joyfull : my bonds , liberty : my tears comfortable . this world is not worth a drink of cold water . o but christ's love casteth a great heat , 〈◊〉 hell & all the salt sea and the rivers of the earth cannot quench it : i remember you to god , ye have the prayers of a prisoner of christ : grace , grace be with you . aberd. march. . . yours ●n his sweet lord iesus , s. r. to the lady caskiberry . ( ) madam . grace , mercy & peace be to you : i long to hear how your la : is : i know not how to requite your la : kindness , but your love to the saints madam , is laid up in heaven , i know it is for your welbeloved christs sake , that ye make his friends so dear to you , & concerne your self somuch in them . i am in this house of my pilgrimage every way in good case , christ is most kind and loving to my soul , it pleaseth him to feast with his unseen consolations a stranger , and an exiled prisoner , and i would not exchange my lord jesus , with all the comfort out of heaven : his yoke is easie and his burden light . this is his truth i now suffer for , for he hath sealed it ●ith his blessed presence , i know christ shall yet win the day , and gaine the battell in scotland . grace be with you . aberd. march. . . yours in his sweet lord iesus . s. r. to mr. james bruce . minister of the gospel . ( ) reverend & welbeloved brother . grace , mercy and peace be to you : upon the nearest acquaintance , that we are fathers children , i thought good to write to you . my case in my bonds for the honour of my royall prince , and king jesus , i● as good as becometh the witness of such a soveraign king. at my first coming hither , i was in great heaviness , wrestling vvith challenges , being burdened in heart , ( as i am yet ) for my silent sabbaths , and for a bereft people ; young ones new-borne plucked from the breasts , & the childrens table drawn . i thought i was a drie tree cast over the dike of the vine-yard ; but my secret conceptions of christs love , at his sweet & long-desired return to my soul , were found to be a lye of christs love forged by the tempter , and my own heart , and i am perswaded that it was so : now there is greater peace and security within then before : the court is raised and dismissed for it was not fenced in god's name : i was far mistaken , who should have summoned christ for unkindness : misted faith , & my sever conceived amiss of him : novv , novv , he is pleased to feast a poor prisoner , and to refresh me vvith joy unspeakable and glorious ; so , as the holy spirit is witness , that my sufferings are for christs truth , and god forbid i should deny the testimony of the holy spirit , and make him a false witness . now i testify under my hand , out of some small experience , that ch●ists cause [ even with the cross , ] is better then the kings crown , & that his reproaches are sweet , his cross perfumed , the walls of my prison fair & large , my losses gain . i desire you , my dear brother , help me to praise , and remember me in your prayers to god. grace , grace be with you . aberd. march. . . yours in our lord iesus , s. r. to the lady earlstoun . ( ) mistress . grace , mercy & peace be to you : i long to hear how your soul prospereth . i exhort you to go on in your journey : your day is short , & your afternoon-sun will soon goe down : make an end of your accounts with your lord : for death and judgement are tides , that bide no man : salvation is supposed to be at the door , and christianity is thought an easie task ; but i finde it hard , and the way strait and narrow , were it not but my guide is content to wait on me , and to care for a tired traveller . hurt not your conscience with any known sin : let your children be as so many flowers , borrowed from god ; if the flowers die or wither , thank god for a summers-loan of them , & keep good neighbourhood , to borrow & lend with him . set your heart upon heaven , and trouble not your spirit with this clay-idol of the world , which is but vanity , and hath but the lustre of the rain-bow in the air , which cometh and goeth with a flying march-shower : clay is the idol of bastards , not the inheritance of the children . my lord hath been pleased to make many unknown faces laugh upon me , and hath made me well content of a borrowed fire-side , and a borrowed bed : i am feasted with the joyes of the holy ghost , & my royal king beareth my charges honourably . i love the smell of christ's sweet breath , better then the worlds gold . i would i had help to praise him . the great messenger of the covenant , the son of god establish you on your rock , & keep you to the day of his coming . aberd. march. . . yours in his sweet lord iesus , s. r. to carletoun . ( ) worthy & much honoured . grace , mercy & peace be to you : i received your letter from my brother , to the which i now answer particularly . i confess two things of my self . . woe , woe is me , that men should think there is any thing in me : he is my witness before whom i am as crystall , that the secret hous●-devils that bear me too oft company , & that this sink of corruption which i finde within , maketh me goe with low sailes : & if other● saw what i see , they would look by me , but not to me . . i know this shower of his free grace behooved to be on me , otherwayes i would have withered . i know also , i have need of a buffeting tempter that grace may be put to exercise & i kept low . worthy & dear brother in our lord jesus , i write that from my heart which ye now read . . i avouch that christ , & sweating , & sighing under his cross , is sweeter to me by far , then all the kingdoms in the world could possibly be . . if you & my dearest acquaintance in christ , reap any fruit by my sufferring ; let me be weighed in god's even ballance , if my joy be not fulfilled : what am i to carry the marks of such a great king ? but howbeit i am a sink & sinfull mass , a wretched captive of sin , my lord jesus can hew heaven out of worse timber then i am ( if worse can be . ) . i now rejoyce with joy unspeakable & glorious , that i never purposed posed to bring christ no● the least hoof or hair-breadth of truth under 〈◊〉 : i desired to have & keep christ all alone , & that he should never rub clothes with that black-skin'd harlot of rome . i am now fully payed home , so that nothing aileth me for the present , but love-sickness for a ●●all possession of my faire ●t welbeloved . i would give him my bond under my faith & hand , to frist heaven an hundred yeers longer , so being he would lay his holy face to my sometimes wet cheeks . oh , who would not pity me , to know how fain i would have the king shaking the tree of life upon me , or letting me in to the well of life with my old dish , that i might be drunken with the fountain , here , in the house of my pilgrimage ! i cannot , nay i would not , be quite of christs love : h● hath left the marke behinde him where he gripped : he goeth away & leaveth me & his burning love to wrestle together , & i can scarce win my meat of his love because of absence : my lord giveth me but hungry half-kisses , which serve to feed pain & increase hunger , but doe not satisfie my desires : his dieting of my soul for this race maketh me lean . i have gotten the waile & choice of christ's crosses , even the ●ithe & the flower of the gold of all crosses , to bear witness to the truth , & herein finde i liberty , joy , access , life , comfort , love , ●aith , submission , patience , & resolution to take delight in on-waiting : & with all in my race he hath come near me & let me see the gold & crown : what then want i but fruition & reall enjoyment , which is reserved to my countrey ? let no man think he shall lose at christs hands in suffering for him . . for these present trials they are most dangerous : for people shall be stolen off their feet with well washen , & white-skin'd pretences of indifferency ; but it is the power of the great antichrist working in this land . woe , woe , woe be to apostat scotland : there is wrath , & a cup of the red wine of the wrath of god almighty in the lords hand , that they ●hall drink and spue and fall and not rise again . the star called wormwood & gall is fallen in the fountaines , and rivers , & hath made them bitter : the sword of the lord is ●ourbished against the idol-shepherds of the l●nd ; women shall bless the barren womb & miscarrying breasts ; all hearts shall be faint , and all knees shall tremble , an end is coming , the leopard and the lion shall watch over our cities , houses great & fair shall be desolate without an inhabitant : the lord hath said , pray not for this people , for i have taken my p●ace from them ; yet the lord's third part shall come through the fire , as refined gold for the treasure of the lord , & the out-casts of scotland shall be gathered together again , & the wilderness shall blossome as the flower , & bud , & grow as the rose o● sharon , & great shall be the glory of the lord upon scotland . . 〈◊〉 am here as●aulted with the learned & pregnant wits of this kingdom ; but all honour be to my lord , truth but laugheth at be●isted & blinded scribes , & disputers of this world , & gods wisdom confoundeth them , & christ triumpheth in his own strong truth , that speaketh for it self . . i doubt not but my lord is preparing me for heavier trial● : i am most ready at the good pleasure of my lord , in the strength of his grace , for any thing he shall be pleased to call me to : neither shall the last black-faced messenger , death , be holden at the door , when it shall knock . if my lord will take honour of the like of me , how glad & joy●ull shall my soul be : let christ come out with me to an hotter battell then this , & i shall fear no flesh : i know that my master will win the day , & that he hath taken the ordering of my sufferings in his own hand . . as for my deliverance , that miscarrieth : i am here , by my lords grace , to lay my hand on my mouth , to be silent & wait on : my lord jesus is on his journey for my deliverance ; i will not grudge that he runneth not so fast as i would have him : on-waiting till the swelling rivers fall , & till my lord arise as a mighty man after strong wine , shall be my best : i have not yet resisted to blood . . o how often am i laid in the dust , and urged by the tempter ( who can ride his own errands upon our lying apprehensions , ) to sin against the unchangeable love of my lord. when i think upon the sparrowes , & swallowes that build their nests in the kirk of anwoth , and of my dumb sabbaths , my sorrowfull bl●ired eyes , look asquint upon christ , and present him as angry . but in this triall , all honour to our princely and ●oyall ●ing , faith ●aileth ●●ir before the wi●d , with top ●aile up , and carrieth the poor pass●nger through . i ●ay inhibitions upon my thoughts , that they receive no slanders of my onely , onely beloved : let him even ●ay out of his own mouth . there is no hope , yet i will die in that sweet beguile , 〈◊〉 is not so : i● all see the salvation of god. let me be deceived really , and never win to dry land , it is my joy to beleeve under the water , & to die with faith in my hand gripping christ : let my conceptions of christs love , goe to the grave with me & to hell with me , i may not , i dare not quite them . i hope to keep christs pawne : if he never come to loose it , let him see to his own promise . i know , presumption , howbeit it be made of stoutness , will not thus be wilfull in heavie trials . now , my dearest in christ , the great messenger of the covenant , the onely wise & alsufficient iehovah establish you to the end . i hear the lord hath been at your house & hath called home your 〈◊〉 to her rest . i know , sir , ye see the lord loosing the p●●s of your tabernacle , & wooing your love from this plaistered & over-guilded world ; & calling upon you , to be making your self ready to goe to your fathers countrey , which shall be a sweet fruit of that visitation . ye know , to send the comforter was a king , word when he ascended on high : ye have claim to , & interest in that promise . remember my love in christ to your father : shew him , it is late & black might with him ; his long lying at the water-side , is , that he may look his papers e●● he take shipping , & be at a point for his last answer before his judge & lord. all love , all mercy , all grace , & peace , all multiplied saving consolations , all joy & faith in christ , all stability & confirming strength of grace , & the good-will of him that dwelt in the bush be with you . aberd. . june . . your unworthy brother is his sweet lord iesus , s. r. to marion m c knaught . ( ) worthy & dearest in the lord. i ever loved , ( since i knew you , ) that little vineyard of the lord 's planting in galloway ; but now much more since i have heard that he who hath his fire in zion & his furnace in ierusalem , hath been pleased to set up a furnace amongst you , with the first in this kingdom : he who maketh old things new , seeing scotland an old drossie & rusted kirk , is beginning to make a new clean bride of her & to bring a young chast wife to him self out of the fire . this fire shall be quenched , so soon as christ hath brought a clean spouse thorow the fire : therefore , my dearly beloved in the lord , fear not a worm : fear no● worm iacob , christ i● i● that plea & shall win the plea : charge an unbeleeving heart , under the pain of treason against our great & royall king jesus , to dependence by faith , & quiet on-waiting on our lord : get you in to your chambers & shut the doors about you : in , in with speed to your strong hold ye prisoners of hope , ye doves flee in to christ's windowes , till the indignation be over & the storme be past : glorifie the lord in your sufferings , & take his banner of love & spread over you ; others will follow you if they see you strong in the lord , their courage shall take life from your christian carriage : look up & see who is coming , lift up your head , he is coming to save , in garments died in blood , & travelling in the greatness of his strength . i laugh , i smile , i leap for joy , to see christ coming to save you so quickly : o such wide steps as christ taketh ! three or four hills are but a step to him ; he skippeth over the mountains : christ hath set a battell betwixt his poor weak saints & his enemies ; he waileth the weapons for both parties , & saith to the enemies , take you a sword of steel , law , authority , parliaments , & kings upon your side , that is your armour : & he saith to his saints , i give you a feckless tree-sword in your hand , & that is suffering , receiving of strokes , spoiling of your goods , & with your tree-sword ye shall get & gain the victory . was not christ dragged through the ditches of deep dist●esses , & great straits ? & yet christ who is your head hath win through with his life , howbeit not with a whole skin . ye are christs members , 〈◊〉 is drawing his members thorow the thorny hedge up to heaven after him ; chris● one day will not have so much as a pained toe ; but there are great 〈◊〉 & portions of christ's mystical body , not yet within the gates of the great high city , the new jerusalem & the dragon will strike at christ so long as there is one 〈◊〉 member of christ's body out of heaven . i tell you , christ 〈◊〉 make new work out of old fore-cast●n scotland , & gather 〈◊〉 old broken boards of his tabernacle , & pin them , & nail them tog●ther : our bills , & supplications are up in heaven christ 〈◊〉 ●offers full of them : there is mercy on the other 〈◊〉 of this hi●… , a good answer to all our bills is agreed 〈◊〉 : i must tell you what lovely jesus , fair jesus , king jesus ●ath done to my soul , sometimes he sendeth me out a standing drink , & whispereth a word thorow the wall ; & i am well content of kindness●t the second hand , his bode is ever welcome to ●●e be what it will : but at other times he will be messenger himself , & i get the cup of salvation out of his own hand , ( 〈◊〉 to me ) & we cannot rest till we be in others armes : and o how swèet is a fresh kiss from his holy mouth , his ●…athing that goeth before a kiss upon my poor soul , is sweet , & 〈◊〉 fault● but that it is too short : i am careless , & stand not much on this ; howbeit ●oines , & back , & shoulders , & head ●ive in pieces in steping up to my fathers house . i know my lord can make long , & broad , & high , & deep glory to his name , out of this bit feckless body ; for christ looketh not what stuffe 〈◊〉 ●…eth glory ou● of . my dearly beloved ye have often fr●hed 〈◊〉 , but that is put up in my master's accounts , ●e have him debter for me , but if , ye will doe any thing for me ( 〈◊〉 ●●ow ye will ) now in my extremity , tell all my dear friends , that a prisoner is fettered , & chained in christ's love , lord never lo●… the fetters ; & ye & they together take 〈◊〉 hartiest comm●…tions to my lord jesus , & thank him for a poor friend : i desire your husband to read this letter , i send him a prisoners blessing , i will be obliged to him if he will be willing to suffer for my dear master , suffering is the professors golden garment , there shall be no losses on christ's side of it . ye have been witnesses of much joy betwixt christ & me at communion-feasts , the remembrance whereof [ howbeit i be feasted in secret ] holleth my heart , for i am put from the board-head & the kings first mess to his by-board , & his broken meat is sweet unto me : i thank my lord for borrowed crumbs , no less then when i was feasted at the communion-table in anwoth & kirk●udbright : pray that i may get one day of christ in publike , as i have had long since , before my eyes be closed . oh that my master would take up house again , & lend me the keys of his wine-cellar again , & god send me borrowed drink till then . remember my love to chist's kinsmen with you . i pray for christ's father's blessing to them all : grace be with you : a prisoners blessing be with you : i write it , and i bide by it , god shall be glorious in marion m c knaught when this stormy blast shall be over . o woman beloved of god , beleeve , rejoyce , be strong in the lord , grace is thy portion . aberd. . june . . your brother in his sweet lord iesus , s. r. to john gordon at risco in galloway . ( ) my worthy & dear brother . mispend not your short sand-glass which runneth very fast : seek your lord in time : let me obtain of you a letter under your hand for a promise to god , by his grace to take a new course of walking with god : heaven is not at the next door : i finde it hard to be a christian ; there is no little thrusting & thronging to thrust in at heavens gates , it is a castle taken by force , many shall strive to enter in & shall not be able . i beseech & obtest you in the lord make conscience of rash & passionat oathes , of raging & sudden revenging anger , of night-drinking , of needless companionry , of sabbath-breaking , of hurting any under you by word or deed , of hating your very enemies . except ye receive the kingdom of god as a little childe & be as meek & sober-minded as a babe , ye cannot enter into the kingdom of god : that is a word which should touch you near , and make you stoop & cast your self down and make your great spirit fall . i know this will not be easily done , but i recommend it to you , as you tender your part of the kingdom of heaven . brother , i may from new experience speak of christ to you : oh if ye saw in him what i see : a river of god's unseen joyes hath flowed from bank to brae over my soul since i parted with you : i wish i wanted part , so being ye might have , that your soul might be sick of love for christ , or rather satiat with him : this clay-idol the world , would seem to you then not worth a fig ; time will eat you out of possession of it , when the eye strings break & the breath groweth cold & the imprisoned soul looketh out at the windowes of the clay house , ready to leap out into eternity , what would ye then give for a lamp full of oyl ? oh seek it now . i desire you , to correct & curb banning , swearing , lying , drinking , sabbath-breaking & idle spending of the lords day , in absence from the kirk , as far as your authority reacheth in that parish . i hear a man is to be thrust in to that place to the which i have god's right : i know ye should have a voice by god's word in that : act. , , . to the end , and act. , , . ye would be loath that any prelat should put you out of your possession earthly , & this is your right . what i write to you , i write to your wife . grace be with you . aberd. march. , . your loving pastor . s. r. to the lady halhill . ( . ) dear & christian lady , grace , mercy & peace be to you : i longed much to write to your la : but now the lord offering a fit occasion , i would not omit to doe it : i cannot but acquaint your lae : with the kind dealing of christ to my soul in this house of my pilgrimage , that your la : may know christ is as good as he is called : for at my first entry into this triall ( being easten down & troubled with challenges & jealousies of his love whose name & testimony i now bear in my bonds , ) i feared nothing more , then that i was casten over the dike of the vineyard as a dry tree , but blessed be his great name , the dry tree was in the fire & was not burnt , his dew came down & quickned the root of a withered plant , & now he is come again with joy , & hath been pleased to feast his exiled & afflicted prisoner with the joy of his consolations : now i weep , but am not sad ; i am chastned , but i die not ; i have losse , but i want nothing : this water cannot drown me , this fire cannot burn me , because of the goodwill of him that dwelt in the bush . the worst things of christ , his reproaches , his crosse , is better then egypt's treasures . he hath opened his door & taken into his house of wine , a poor sinner , & hath le●t me so sick of love for my lord jesus , that if heaven were at my disposing , i would give it for christ , & would not be content to goe to heaven except i were perswaded christ were there : i would not give nor exchange my bonds for the i'relats velvets , nor my prison for their coaches , nor my sighs for all the world's laughter : this clay idol , the world , hath no great court in my soul , christ hath come & run away to heaven with my heart & my love , so that neither heart nor love is mine : i pray god , christ may keep both without reversion . in my estimation , as i am now disposed , if my part of this world's clay were rooped & sold , i would think it dear of a drink of water . i see christ's love is so kingly , that it will not abide a marrow , it must have a throne , all alone in the soul , & i see apples beguile bairns howbeit they be worm-eaten : the moth-eaten pleasures of this present world make bairns beleeve ten is a hundred & yet all that are here are but shaddowes ; if they would draw by the curtain that is hanged betwixt them & christ , they should think themselves fools who have so long miskenned the son of god. i seek no more next to heaven , but that he may be glorified in a prisoner of christ , & that in my behalf many would praise his high & glorious name , who heareth the sighing of the prisoner . remember my service to the laird your husband & to your son my aquaintance : i wish christ had his young love , & that in the morning he would start to the gate to seek that which this world knoweth not & therefore doeth not seek it : the grace of our lord jesus christ be with you . aberd. march. . . yours in his sweet lord iesus . s. r. to the right honourable my lord lindsay . ( ) right honourable & my very good lord. grace , mercy & peace be to your lo : pardon my boldness to express my self to your lo : at this so needful a time , when your wearied & friendless mother-kirk is looking round about her , to see if any of her sons doeth really bemoan her desolation : therefore , my dear & worthy lord , i beseech you in the bowels of christ , pity that widow-like sister & spouse of christ. i know , her husband i● not dead , but he seemeth to be in another countrey , & seeth well & beholdeth who are his true & tender hearted friends , who dare venture under the water to bring out to dry land sinking truth , & who of the nobles will cast up their arm to warde a blow off the crowned head of our royal law-giver who reigneth in zion , who will plead & contend for ●acob in the day of his controversie . it i● now time , my worthy & noble lord , for you who are the little nurse-fathers ( under our soveraign prince ] to put on courage for the lord jesus , & to take up a fallen orphan speaking out of the dust , & to embrace in your arms christ's bride : he hath no more in scotland that is the delight of his eyes , but that one little sister , whose breasts were once well fashioned ; she once ravished her welbeloved with her eyes , and overcame him with her beauty ; she looked forth as the morning , fair as the moon , clear as the sun , terrible as an army with banners ; her stature was like the palm-tree , and her breasts like clusters of grapes , & she held the king in his galleries , cant. : . & : . & : , . but now the crown is fallen from her head , and her gold waxed dim , & our white nazarites are become black as the coal . blessed are they who will come out and help christ against the mighty : the shields of the earth & the nobles are debters to christ for their honour , & should bring their glory and honour to the new ierusalem , rev. : . alas that great men should be so far from subjecting themselves to the sweet yoke of christ , that they burst his bonds asunder , and think , they dow not goe on foot when christ is on horseback , and that every nod of christ commanding as a king , is a load like a mountain of iron , and therefore they say , this man shall not reign over us , we must have another king then christ in his own house . therefore kneel to christ and kiss the son , and let him have your lo : vote as your alone law-giver . i am sure when you leave this old waste j●nes , of this perishing life , and shall reckon with your hoste , & depart hence and take shipping , & make over for eternity , which is the yonder side o● time , & a sand-glass of threescore short yeers is running out ; to look over your shoulder then , to that which ye have done , spoken , & suffered for christ , his dear bride ( that he ransomed with that blood , which is more precious then gold , ] & for truth & the freedom of christ's kingdom ; your accounts shall more sweetly smile & laugh upon you , then if you had two world's of gold to leave to your posterity . o my dear lord , consider that our master , eternity , judgement , & the last reckoning will be upon us in the twinckling of an eye : the blast of the last trumpet ; now hard at hand , will cry down all acts of parliaments , all the determinations of pretended assemblies against christ our law-giver : there will be shortly a proclamation by one standing in the clouds , that time shall be no more , and that court with kings of clay shall be no more , & prisons , confinements , forfeiturs of nobles , wrath of kings , hazard of lands , houses , & name for christ , shall be no more . this world's span-length of time is drawn now to less then half an inch , and to the point of the evening of the day , of this old and gray-haired world : and therefore be fixed & fast for christ & his truth for a time , & fear not him whose life goeth out at his nostrils , who shall die as a man. i am perswaded christ is responsall , and law-biding , to make recompence for any thing that is hazarde● , or given out for him : losses for christ are but our goods given out in bank in christs hand . kings earthly are well-favoured little clay gods and tim's-idol , but a sight of our invisible king shall decry and darken all the glory of this world . at the day of christ , truth shall be truth , and not treason . alas it is pitiful , that silence , when the thatch of our lord's house hath taken fire , is now the flower and the bloom of court and state-wisdom ; and to cast a covering over a good profession , ( as if it blushed at light , ) is thought a canny and sure way through this life : but the safest way i am perswaded , is , to tine & win with christ , & to hazard fairly for him ; for heaven is but a company of noble venturers for christ. i dare hazard my soul , christ shall grow green and blossom as the rose of sharon yet in scotland ; howbeit now his leaf seemeth to wither and his root to dry up . your noble ancestors have been inrolled amongst the worthies of this nation , as the sure friends of the bridegroom and valiant for christ : i hope , ye will follow on , to come to the streets for the same lord ; the world is still at yea & nay with christ : it shall be your glory & the sure foundation of your house ( now when houses are tumbling down , & birds building their nests , & thorns & briers are growing up where nobles did spread a table ) if you engage your estate & nobility for this noble king jesus , with whom the created powers of the world are still in tops : all the world shall fall before him , & ( as god liveth ) every arm lifted up to take the crown off his royal head , or that refuseth to hold it upon his head , shall be broken from the shoulder-blad : the eyes that behold christ weep in sackcloth , & wallow in his blood , & will not help , even these eyes shall rot away in their eye-holes , o if ye & the nobles of this land , saw the beauty of that worlds wonder , jesus our king , & the glory of him who is angels wonder & heavens wonder for excellency ! oh what would men count of clay-estates , of time-eaten life , of worm-eaten & moth-eaten worldly glory , in comparison of that fairest , fairest of gods creation , the son of the father's delights . i have but small experience of suffering for him , but let my judge & witness in heaven , lay my soul in the ballance of justice , if i finde not a young heaven , & a little paradise of glorious comforts , & soul-delighting love-kisses of christ , here beneath the moon in suffering for him & his truth : & that glory , joy , & peace , & fire of love , i thought had been kept while supper time , when we shall get leisure to feast our fill upon christ ; i have felt it in glorious beginnings , in my bonds , for this princely lord jesus . oh it is my sorrow , my daily pain , that men will not come & see : i would now be ashamed to beleeve that it should be possible for any soul to think that he could be a loser for christ , suppose he should lend christ the lordship of lindsay , or some such great worldly estate . therefore my worthy & dear lord set your face against the opposits of jesus , & let your soul take courage to come under his banner , to appeare as his souldier for him , & the blessings of a falling kirk , the prayers of the prisoners of hope who wait for sions joy , & the good will of him that dwelt in the bush & it burned not , shall be with you . to his saving grace i recommend your lo : & your house & am still christs prisoner & . aberd. sept. . . your lo : obliged servant in his sweet lord iesus s. r. to my lord boyd . ( ) my very honourable & good lord. grace , mercy & peace be to you : i am glad to hear that ye in the morning of your short day minde christ , & that ye love the honour of his crown & kingdom . i beseech your lo : begin now to frame your love , & to cast it in no mould but one , that it may be for christ onely ; for when your love is now in the framing , & making , it will take best with christ : if any other then jesus get a grip of it , when it is green & young , christ will be an uncouth & strange world to you . promise the lodging of your soul first away to christ , & stand by your first covenant , & keep to jesus , that he may finde you honest . it is easie to master an arrow , & to set it right ere the string be drawn , but when once it is shot & in the air , & the flight begun , then ye have no power at all to command it : it were a blessed thing , if your love could now levell onely at christ , that his fair face were the black of the marke ye shot at ; for when your love is loosed , and out of your grips , & in its motion to fetch home an● idol , & hath taken a whorish gading-journey to seek an unknown & strange lover , ye shall not then have power to call home the arrow , or to be master of your love , & ye shall hardly give christ , what ye scarcely have your self . i speak not this , as if youth it self could fetch heaven & christ. beleeve it my lo : it is hardly credible what a nest of dangerous tentations youth i● , how inconsiderat , foolish , proud , vain , heady , rash , profane , & careless of god , this piece of your life is , so that the devil findeth in that age a garnished & swept house for himself , & seven devils worse then himself ; for then affections are on horse-back , lofty & stirring , then the old man hath blood , lust , much will ; & little wit , and hands , feet , wanton eyes , profane ears as his servants , & as a kings officers at command , to come & goe at his will : then a green conscience is as souple as the twig of a young tree , it is for every way , every religion , every lewd course prevaileth with it ; and therefore o what a sweet couple , what a glorious yoke are youth and grace , christ & a young-man ! this is a meeting not to be found in every town . none who have been at christ can bring back to your lo a report answerable to his worth ; for christ cannot be spoken of , or commended according to his worth ; come & see is the most faithfull messenger to speak of him , little perswasion would prevail where this were : it is impossible in the setting out of christ's love , to lye , and passe over truth's line : the discourses of angels , or love-books written by the congregation of seraphims [ all their wits being conjoyned and melted in one ] would for ever be in the nether side of tru● and plentifully declaring the thing as it is . the infinitness , the boundlesness of that incomparable excellency that is in jesus , is a great word . god send me , if it were but the relicts and leavings , or an ounce weight or two , of his matchless love , and suppose i never got another heaven [ providing this blessed fire were evermore burning ] i could not but be happy forever . come hither then and give out your money wisely for bread : come here and bestow your love . i have cause to speak this , because except ye enjoy and possess christ , ye will be a cold friend to his spouse ; for it is love to the husband that causeth kindness to the wife . i dare swear , it were a blessing to your house , the honour of your honour , the flower of your credit , now in your place , and as far as ye are able , to lend your hand , to your weeping mother , even your oppressed and spoiled mother-kirk . if ye love her and bestir your self for her , & hazard the lordship of boyd for the recovery of her vail [ which the smiting-watchmen have taken from her ] then surely her husband will scorn to sleep in your common or reverence : bits of lordships are little to him who hath many crownes on his head & the kingdoms of the world in the hollow of his hand . court , honour , glory , riches , stability of houses , favour of princes are all on his finger ends . o what glory were it to lend your honour to christ , and to his jerusalem . ye are one of zions born sons , your honourable and christian parents would venture you upon christ's errands : therefore i beseech you by the mercies of god , by the death and wounds of jesus , by the hope of your glorious inheritance and by the comfort & hope of the joyfull presence ye would have at the water-side , when ye are putting your foot in the dark grave , take courage for christ's truth , & the honour of his free kingdom ; for howbeit ye be a young flower and green before the sun , ye know not how soon death will cause you cast your bloom , and wither root and branch & leaves : and therefore write up what ye have to doe for christ , and make a treasure of good works , and begin in time : by appearance ye have the advantage of the brae : see what ye can doe for christ against these , who are waiting while christ's tabernacle fall , that they may run away with the boards thereof , and build their nests on zion's ruines : they are blinde who see not lowns now pulling up the stakes and breaking the cords & renting the curtains of christ's ( some times ) beautifull tent in this land . antichrist is lifting that tent up upon his shoulders and going away with it , & when christ & the gospel are out of scotland , dream not that your houses shall thrive , & that it shall goe well with the nobles of the land ; as the lord liveth the streams of your waters shall become pitch , and the dust of your land brimstone , and your land shall become burning pitch , and the owl and the raven shall dwell in your houses , and where your table stood there shall grow briers , & nettles : isa. : , . the lord gave christ and his gospel as a pawne to scotland , the watchmen have fallen foul , & lost their part of the pawne ; & who seeth not that god hath dryed up their right eye , & their right arme , & hath broken the shepherds staves , & men are treading in their hearts upon such unsavoury salt , that is good for nothing else . if ye the nobles put away the pawne also , & refuse to plead the controversie of sion with the professed enemies of jesus , ye have done with it . oh where is the courage , & zeal now , of the ancient nobles of this land , who with their swords & hazard of life , honour & houses brought christ to our hands ? and now the nobles cannot be but guilty of shouldering out christ , & murthering of the souls of the posterity , if they shall hide themselves , & lurk in the lee-side of the hill , till the wind blow down the temple of god. it goeth now under the name of wisdom , for men to cast their cloak over christ & their profession , as if christ were stolen goods , & durst not be avouched , though this be reputed a pi●ce of policy ; yet god estemeeth such men to be but state-fool & court-gooks , what ever they or other heads of wit , like to them think of themselves , since their damnable silence , is the ruine of christs kingdom . oh but it be true honour , & glory , to be the fast friends of the bridegroom , & to own christ's bleeding head , & his forsaken cause , & to contend legally , & in the wisdom of god for our sweet lord jesus , & his kingly crown . but i will beleeve your lo : will take christs honour to heart , & be a man in the streets ( as the prophet speaketh ) for the lord & his truth to his rich grace & sweet presence , & the everlasting consolation of the promised comforter i recomend your lo : & am . aberd. sept. . . your lo : in his sweet lord iesus . s. r. to my lady boyd . ( . ) my very honourable & christian lady . grace , mercy & peace be to you : i received your letter & am well pleased that your thoughts of christ stay with you , & that your purpose still is , by all means to take the kingdom of heaven by violence , which is no small conquest , and it is a degree of watchfulness & thankfulness also , to observe sleepiness & unthankfulness : we have all good cause to complain of false light that playeth the thief , & stealeth away the lantern when it cometh to the practice of constant walking with god : our journey is ten times a day broken in ten pieces , christ getteth but onely broken & halfed and tired work of us , & alas too often against the hair . i have been some what neerer the bridegroom , but when i draw nigh , & see my vileness , for shame i would be out of his presence again , but yet desire of his soul-refreshing love , puteth blushing-me under an arrest . o what am i , so loathsom a burden of sin , to stand beside such a beautifull & holy lord , such an high & lofty one who inhabiteth eternity : but since it pleaseth christ to condescend to such an one as me , let shamefa●●eness be laid aside , & lose it self in his condescending love . i would heartily be content to keep a corner of the kings hall : oh if i were at the yonder end of my weak desires , then should i be where christ my lord , & lover , lives & reigns , there i should be overlastingly solaced with the sight of his face , & satisfied with the surpassing sweetness of his matchless love : but truly now i stand in the nether side of my desires , & with a drowping head , & panting heart , i look up to fair jesus standing a far off from us , while corruption & death shall scour & refine the body of clay , & rot out the bones of the old man of sin : in the mean time we are blessed in sending word to the beloved , that we love to love him , and till then there is joy in wooing , suiting , lying about his house , looking in at the windows & sending a poor souls groans & wishes thorow a hole of the door to jesus , till god send a glad meeting : and blessed be god that after a low-ebbe , & so sad a word lord iesus it is long since i saw thee , that even then , our wings are growing & the absence of sweet jesus breedeth a new fleece of desires & longings for him : i know no man hath a velvet cross , but the cross is made of that which god will have it . but verily howbeit it be no warrantable market , to buy a cross ; yet i dare not say , o that i had liberty to sell christs cross , lest therewith also i should sell joy , comfort , sense of love , patience & the kind visits of a bridegroom : and therefore blessed be god , we get crosses unbought & good cheap . s●●● i am , it were better to buy crosses for christ , then to sell them ; howbeit neither be allowed to us : and for christ's joyfull coming , & going which your la : speaketh of , i bear with it , as love can permit : it should be enough to me , if i were wise , that christ will have joy & sorrow halfers of the life of the saints , and that each of them should have a share of our dayes , as the night and the day are kindly partners and halfers of time , and take it up betwixt them : but if sorrow be the greediest halfer of our dayes here , i know joy's day shall dawn , & doe more then recompense all our sad hours : let my lord jesus ( since he will doe so ) weave my bit and span-length of time , with white & black , well and woe , with the bridgroom's coming and his sad departure , as warp & woof in one web , & let the rose be neighboured with the thorn , yet hope ( that maketh not ashamed ) hath written a letter and lines of hope to the mourners in zion , that it shall not be long so : when we are over the water christ shall cry down crosses and up heaven for evermore , & down hell & down death , & down sin , & down sorrow , & up glory , up life , up joy for evermore : in this hope i sleep quietly in christ's bosome , while he come who is not slack ; & would sleep so , were it not , that the noise of the devil , & sin 's feet , & the cryes of an unbeleeving heart awaken me ; but for the present i have nothing whereof i can accuse christ's cross . oh if i could please my self in christ onely ! i hope madam your sons will improve their power for jesus , for there is no danger , neither is there any question or justling betwixt christ & authority ; though our enemies falsly state the question , as if christ and authority could not abide under one roof ; the question onely is betwixt christ and men in authority : authority is for & from christ , & sib to him ; how then can he make a plea with it ? nay the truth is , wormes & gods of clay , are risen up against christ. if the fruit of your la : womb be helpers of christ , ye have good ground to rejoyce in god. all your la : can expect for your goodwill to me & my brother ( a wronged stranger for christ ) is , the prayers of a prisoner of iesus , to whom i recommend your la : & house & children , & in whom i am . aberd. sept. . . madam . your 〈◊〉 : in christ. s. r. to the lady culross . ( ) madam . grace , mercy & peace be to you : i dare not say i wonder that ye have never written to me in my bonds , because i am not ignorant of the cause ; yet i could not but write to you : i know not whether joy or heaviness in my soul carrieth it away ; sorrow without any mixture of sweetness , hath not often love-thoughts of christ , but i see the devil can insinuat himself & ride his errands upon the thoughts of a poor oppressed prisoner . i am woe that i am making christ my unfriend by seeking pleas against him , because i am the first in the kingdom put to utter silence , & because i cannot preach my lord's righteousness in the great congregation : i am notwithstanding the less solicitous how it goe , if there be not wrath in my cup. but i know , i but claw my wounds when my physician hath forbidden me : i would beleeve in the dark upon luck's head , & take my hazard of christ's goodwill & rest on this , that in my fever my physician is at my bed-side , & that he sympathizeth with me when i sigh . my borrowed house , & another man's bed & fire-side & other losses have to room in my sorrow , a greater heat to eat out a less fire , is a good remedie for some burning . i beleeve when christ draweth blood he hath skill to cut the right veine & that he hath taken the whole ordering and disposing of my sufferings . let him tutour me , & tutour my crosses as he thinketh good , there is no danger nor hazard in following such a guide ; howbeit he should lead me through hell , if i could put faith foremost , & fill the fieldwith a quiet on-waiting , & beleeving to see the salvation of god. i know christ is not obliged to let me see both the sides of my cross , & turn it over & over , that i may see all , my faith is richer to live upon credit , & christ's borrowed money , then to have much in my hand . alas i have forgotten that faith in times past hath stopped a lek in my crazed barke , & hath filled my sailes with a fair wind : i see it a work of god that experiences are all lost , when summonds of improbation , to prove our charters of christ to be counterfit , are raised against poor souls in their heavie trials : but let me be a sinner , & worse then the chief of sinners , yea a guilty devil , i am sure my welbeloved is god , & when i say christ is god , & my christ is god , i have said all things , i can say no more : i would i could build as much on this , my christ is god , as it would bear , i might lay all the world upon it : i am sure christ untried , and untaken up in the power of his love , kindness , mercies , goodness , wisdom , long-suffering & greatness , is the rock that dim-sighted travellers dash their foot against , & so stumble fearfully . but my wounds are sorest , & pain me most , to sin against his love , & his mercy , & if he would set me & my conscience by the ears together & resolve not to rid the plea , but let us deal it betwixt us ; my spitting upon the fair face of christ's love , & mercies , by my jealousies , unbelief , and doubting would be enough to sink me . oh , oh , i am convinced o lord , i stand dumb before thee for this : let me be mine own judge in this , and i take a dreadfull doom upon me for it ; for i still misbeleeve , though i have seen that my lord hath made my cross , as if it were all crystal , so as i can see thorow it christs fair face and heaven , and that god hath honoured a lump of sinfull flesh and blood the like of me , 〈◊〉 to be christ's honourable lord-prisoner , i ought to esteem the walls of the theeves-hole ( if i were shut up in it ) or any stinking dungeon , all hung with tapestrie , & most beautifull for my lord jesus , & yet i am not so shut up , but that the sun shineth upon my prison , & the fair wide heaven is the covering of it . but my lord in his sweet visits hath done more , for he make me finde that he will be a confined prisoner with me : he lieth down , & riseth up with me , when i sigh , he sigheth : when i weep , he suffereth with me ; & i confesse here is the blessed issue of my sufferings already begun , that my heart is filled with hunger & desire , to have him glorified in my sufferings . blessed ye of the lord , madam , if ye would help a poor dyvour , & cause others of your acquaintance in christ help me , to pay my debt of love , even reall praises to christ my lord. madam let me charge you in the lord , as ye will answer to him , help me in this duty [ which he hath tyed about my neck with a chain of such singular expressions of his loving kindness ] to set on high christ , to hold in my honesty at his hands , for i have nothing to give him . o that he would arrest & comprise my love & my heart for all ! i am a dyvour who have no more free goods in the world for christ , save that , it is both the whole heritage i have & all my movables besides : lord give the thirsty man a drink . oh to be over the ears in the well ! oh to be swattering , & swimming over head & ears in christ's love ! i would not have christ's love entering in me , but i would enter into it , & be swallowed up of that love . but i see not my self here , for i fear i make more of his love then of himself ; whereas himself is far beyond & much better then his love . oh if i had my sinfull armes filled with that lovely one christ ! blessed be my rich lord jesus who sendeth not away beggers from his house with a toom dish . he filleth the vessels of such as will come & seek : we might beg our selves rich , [ if we were wise , ] if we could but hold out our withered hands to christ , & learn to suit , & seek , aske , & knock . i ow my salvation for christ's glory , low it to christ , & desire that my hell , yea a new hell , seven times hotter then the old hell , might buy praises before men and angels to my lord jesus ; providing alwayes i were free of christ's hatred & displeasure . what am i to be forfeited & sold in soul & body , to have my great & royall king set on high , and extolled above all ? o if i knew how high to have him set , & all the world far , far beneath the soles of his feet ! nay i deserve not to be the matter of his praises , far less to be an agent in praising of him . but he can win his own glory out of me , & out of one worse then i [ if any such be ] if it please his holy majesty so to doe ; he knoweth that i am not now flattering him . madam let me have your prayers , as ye have the prayers & blessing of him that is separated from his brethren . grace , grace be with you . aberd. june . . your own in his sweet lord iesus , s. r. to the earle of cassills . ( ) my very noble & honourable lord. i make bold ( out of the honourable & christian report i hear of your lo : having no other thing to say , but that which concerneth the honourable cause , which the lord hath enabled your lo : to professe ) to write this , that it is your lo : crown , your glory , & your honour to set your shoulder under the lords glory , now falling to the ground ; & to back christ now , when so many think it wisdom to let him send for himself : the shields of the earth ever did , & doe still beleeve , that christ is a cumbersom neighbour , & that it is a pain to hold up his yea's , & nay's : they fear he take their chariots , & their crownes , & their honour , from them ; but my lord standeth in need of none of them all : but it is your glory to own christ & his buried truth , for let men say what they please , the plea with sion's enemies in this day of jacob's trouble , is , if christ should be king , & no mouth steak lawes but his ? it concerneth the apple of christ's eye , & his royall priviledges , what now is debated : & christ's kingly honour is come to yea , & nay : but let me be pardoned my , my dear & noble lord , to beseech you by the mercies of god , by the comforts of the spirit , by the wounds of your dear saviour , by your compearance before the judge of quick & dead ; to stand for christ , and to back him . oh if the nobles had done their part , & been zealous for the lord it had not been as it is now ; but men think it wisdom to stand beside christ , till his head be broken , & sing dumb . there is a time coming when christ will have a thick court & he will be the glory of scotland , & he shall make a diadem , a garland , a seal upon his heart & a ring on his finger , of these , who have avouched him before this faithlesse generation : howbeit ere that come , wrath from the lord is ordained for this land . my lord , i have cause to write this to your lo : for i dare not conceal his kindness to the soul of an afflicted , exiled prisoner : who hath more cause to boast in the lord then such a sinner as i ? who am feasted with the consolations of christ , & have no pain in my sufferings , but the pain of soul-sickness of love for christ , & sorrow that i cannot get help to sound aloud the high praises of him who hath heard the fighing of the prisoner , & is content to lay the head of his oppressed servant in his bosome , under his chinne , & let him feel the smell of his garments . this i behooved to write that your lo : might know , christ is as good as he is called , & to testifie to your lo : the cause your lo : now professeth before this faithless world is christ's : & your lo : shall have no shame of it . grace be with you . aberd. march. . . your lo : obliged servant s. r. to the much honoured john osburn , provest of ayr. ( ) . much honoured sir , grrace mercy , & peace be to you ; upon our small acquaintance & the good report i hear of you , i could not but write to you : i have nothing to say , but christ in that honourable place lie hath put you in , hath intrusted you with a dear pledge which is his own glory ; & hath armed you with his sword to keep the pledge & make a good account of it to god. be not affraid of me . your master can mowe down his enemies & make with red hay of fair flowers . your time will not be long ; after your after 〈…〉 will come your evening , & after evening night : serve christ , back him , lethis cause be your cause ; give not an hair breadth of 〈◊〉 away , for it is not yours but god's : then , since ye are going take christ's t●●ti●cat with you out of this life , well done good & faithfull servant . his well done is worth a shipfull of good-dayes & earthly honours . i have cause to say this , because i finde him truth it self : in my sad dayes , christ laugheth cheerfully & saith , all will be well . would to god , all this kingdom , & ye , & all that know god , knew , what is betwixt me & christ in this prison , what kisses , embracements , & love-communings : i take his cross in my armes with joy , i blesse it , i rejoyce in it : suffering for christ is my garland ; i would not exchange christ for ten thousand worlds ; nay [ if the comparison could stand ] i would not exchange christ with heaven . sir , pray for me , & the prayers & blessing of a prisoner of christ meet you in all your straits . grace be with you . aberd. march. . . yours in christ iesus his lord. s. r. to robert gordon bailiffe of ayr. ( ) worthy sir. grace , mercy & peace be to you : i long to hear from you in paper . remember your chief's speeches on his death-bed : i pray your sir sell all & buy the pearle ; time will cut you from this world's glory : look what will doe you good , when your glasse shall be run out , & let christ's love bear most court in your soul , & that court will bear down the love of other things : christ seeketh your help in your place , give him your hand : who hath more cause to encourage others to own christ then i have ? for he hath made me sick of love & le●t me in pain to wrestle with his love , & love is like to fall a swoon through his absence : i mean not that he deserteth me , or that i am ebbe of comforts , but this is an uncouth pain . oh that i had a heart & a love to render to him back again ! o if principalities & powers , thrones & dominions & all the world , would help me to praise . praise him in my behalf . remember my love to your wife . i thank you most kindly for your love to my brother . grace be with you . aberd. march. . . yours in his sweet lord iesus . s. r. to john kennedy , bailiffe of ayr. ( ) grace , mercy and peace be unto you : your nor writing to me , cannot binde me up from remembring you now & then , that at least ye may be a witness & a third man , to behold in paper what is betwixt christ & me . i was in his eyes like a young orphan , wanting known parents , casten out in the open fields ; either christ behooved to take me up , & to bring me home to his house and fire-side , else i had dyed in the fields : & now , i am homly with christ's love , so that i think the house mine own , & the master of the house mine also . christ enquired not when he began to love me , whether i was fair , or black , & sun-burnt ? love taketh what it may have . he loved me before this time i know , but now i have the flower of his love , his love is come to a fair bloom , like a young rose opened up out of the green leaves , & it casteth a strong & fragrant smell . i want nothing but wayes of expressing christ's love : a full vessel would have a vent . o if i could smoke out & cast out coales to make a fire in many brests of this land ! oh it is a pity that there were not many imprisoned for christ , for no other purpose , but to write books & love-songs of the love of christ. this love would keep all created tongues of men & angels in exercise , & busie , night & day to speak of it . alas i can speak nothing of it , but wonder at three things in his love . first , freedome . o that lumps of sin should get such love for nothing . secondly . the sweetness of his love , i give over either to speak or write of it , but these that feel it may better bear witness what it is : but it is so sweet that next to christ himself nothing can match it : nay i think a soul could live eternally blessed onely on christ's love , & feed upon no other thing : yea when christ in love giveth a blow , it doeth a soul good , & it is a kinde of comfort & joy to it , to get a cuff with the lovely , sweet , & soft hand of jesus . and thirdly , what power & strength is in his love ? i am perswaded it can climb a●st●ep hill , & hell upon it's back , & swim through the water & not dro●n , & sing in the fire & finde no pain , & triumph in losles , prisons , sorrows , exile , disgrace , & laugh & rejoyce in death . oh for a yeer's lease of the sense of his love without a cloud , to try what christ is ! oh for the coming of the bridegroom ! oh when will i see the bridegroom & the bride meet in the clouds & kisse each other ! oh when will we get our day & our hearts full of that love ! oh is it were lawfull to complain of the f●mine , & want of that love of the immediat vision of god! o time , time , how doest thou torment the souls of these that would be swallowed up of christ's love , because thou movest so slowly ! oh if he would pity a poor prisoner , & blow love upon me , & give a prisoner a taste , or draught of that surpassing sweetness ( which is glory as it were begun ) to be a confirmation , that christ & i shall have our fill of other for ever ! come hither o love of christ , that i may once kisse thee before i die , what would i not give to have time that lieth betwixt christ & me taken out of the way that we might once meet ? i cannot think but ●t the first sight i shall see of that most lovely & fairest face , love shall come out of his two eyes & fill me with astonishment , i would but desire to stand at the utter side of the gates of the new jerusalem , & look thorow a hole of the door & see christ's face : a borrowed vision in this life would be my borrowed & begun heaven , while the long , long-looked for day dawn . it is not for nothing that it is said colos. . . christ in you the hope of glory . i will be content of no pawne of heaven but christ himself ; for christ possessed by faith here is young heaven & glory in the bud : if i had that pawne i would bide horning & hell both ere i gave it again . all we have here , is scarce the picture of glory : should not we young bairns long & look for the expiring of our minority . it were good to be daily begging propines & love-gifts , & the bridegroom's favours , & if we can doe no more seek crumbs & hungry dinners of christ's love , to keep the taste of heaven in our mouth while supper time . i know it is far afternoon and nigh the marriage-supper of the lamb , the table is covered already . o welbeloved run , run fast ! o fair day when wil't thou dawn ! o shaddows flee away ! i think hope & love woven thorow other , make our absence from christ spirituall torment : it is a pain to wait on , but hope that maketh not a hamed swalloweth up that pain . it is not unkindness that keepeth christ & us so long asunder . what can i say to christ's love ? i think more then i can say : to consider that when my lord jesus may take the air [ if i may so speak ) & goe abroad ; yet he will be confined & keep the prison with me : but in all this sweet communion with him what am i to be thanked , for i am but a sufferer , whether i will or not he will be kind to me , as if he had defied my guiltiness to make him unkind , so he beareth in his love on me . here i die with wondering , that justice hindereth not love ; for there are none in hell nor out of hell , more unworthy of christ's love . shame may confound and scar me , once to hold up my black mouth , to receive one of christ's undeserved kisses . if my inner-side were turned out , & all men saw my vileness , they would say to me , it is a shame for thee to stand still , while christ kiss thee & embrace thee : it would seem to become me rather to run away from hi love , as ashamed at my own unworthiness . nay i may think shame to take heaven , who have so higly provoked my lord jesus : but seeing christ's love will shame me , i am content to be shamed . my desire is that my lord would give me broader & deeper thoughts , to feed my self with wondering at his love : i would i could weigh it , but i have no ballance for it . when i have worn my tongue to the stump in praising of christ , i have done nothing to him , i must let him alone , for my withered armes will not goe about his high , wide , long and broad love : what remaineth then , but that my debt to the love of christ lie unpaid for all eternity . all that are in heaven are black sham'd with his love as well as i , we must all be dyvours together , & the blessing of that house-full , or heaven-full of dyvours , shall rest for ever upon him . off this land & nation would come & stand beside his inconceivable & glorious perfections , & look in , & love , & wonder , & adore ! would to god i could bring in many lovers to christ's house ! but this nation hath forsaken the fountain of living waters . lord cast not water on scotland's coal . woe , woe will be to this land , because of the day of the lord 's fierce anger that is so fast coming . grace be with you . aberd. your affectionat brother in our lord iesus , s. r. to john kennedy bailiffe of ayr. ( ) worthy & dear brother . grace , mercy & peace be to you : i long to see you in this northerne world in paper ; i know it is not forgetfulness that ye write not : i am every way in good case both in soul & body , all honour & glory be to my lord : i want nothing but a further revelation of the beauty of the unknown son of god. either i know not what christianity is , or we have stinted a measure of so many ounce weights , & no more upon holiness , & there we are at a stay , drawing our breath all our life : a moderation in god's way , now , is much in request . i profess i have never taken pains to finde out him whom my soul loveth , there is a gate yet of finding out christ , that i have never lighted upon . oh if i could finde it out ! alas how soon are we pleased with our own shaddow in a glass ! it were good to be beginning in sad earnest to finde out god , & to seek the right tread of christ : time , custome , & a good opinion of our selves , our good meaning , & our lazie desires , our fair showes , & the world's glistering lustres , & these broad passements & buskings of religion , that bear bulk in the kirk , is that wherewith most satisfie themselves : but a watered bed with tears a dry throat with praying , eyes a fountain of tears for the sins of the land is rare to be found among us . oh if we could know the power of godliness ! this is one part of my case , & an other is , that i like a fool once summoned christ for unkindness , & complained of his sickelness & unconstaney , because he would have no more of my service nor preaching , & had casten me out of the inheritance of the lord : and i confess now , this was but a bought plea , & i was a fool , yet he hath born with me : i gave him a fair advantage against me , but love & mercy would not let him take it : & the truth is , now he hath childed himself friends with me , & hath taken away the mask , & hath renewed his wounted favour in such a manner , that he hath paid me my hundred-fold in this life ; & one to the hundred . this prison is my banqueting house , i am handled as softly & delicatly as a dâted childe : i am nothing behinde ( i see ) with christ , he can in a moneth make up a yeers losses : & i write this to you , that i may entreat , nay , adjure & charge you , by the love of our welbeloved to help me to praise , & to tell all your christian acquaintance to help me , for i am as deeply drowned in his debt , as any dyvour can be : & yet in this fair sun-blenke i have something to keep me from startling , or being exalted above measure . his word is a fire shut up in my bowels , & i am weary with forbearing : the ministers in this town are saying they shall have my prison changed into less bounds , because they see god with me : my mother hath born me a man of contention , one that striveth with the whole earth . the late wrongs & oppressions done to my brother keep my sails low : yet i defie crosses to embarke me in such a plea against christ , as i was troubled with of late : i hope to overhope & overbeleeve my troubles : i have cause now to trust christ's promise , more then his gloom . remember my hearty affection to your wife , my soul is grieved for the success of our brethrens journey to new-england , but god hath somewhat to reveal that we see not . grace be with you . pray for the prisoner . aberd. jan. . . yours in his onely l. iesus . s. r. to margaret balantine . ( ) mistress . grace , mercy & peace be unto you : it is more then time that i should have written to you , but it is yet good time , if i could help your soul to mend your pace , & to goe more swiftly to your heavenly countrey ; for truly ye have need to make all haste , because the inch of your day that remaineth will quickly slip away , for whether we sleep or wake our glass runneth , the tide bideth no man : beware of a beguile in the matter of your salvation : woe , woe for evermore to them that lose that prize , for what is behinde when the soul is once lost ; but that sinners warme their bits of clay-houses at a fire of their own kindling for a day or two , which doeth rather suffocat with it's smoke then warme them , & at length they lie down in sorrow & are clothed with everlasting shame . i would seek no further measure of faith to begin withall , then to beleeve really , & stedfastly the doctrine of god's justice , his all-devouring wrath & everlasting burning , where sinners are burnt soul & body in a river & great lake of fire & brimstone : then they would wish no more goods but the thousand part of a cold fountain well to coole their tongue , they would then buy death with enduring of pain & torment for as many yeers , as god hath created drops of rain since the creation : but there is no market in buying or selling life or death there . oh alas the greatest part of this world run to the place of that torment rejoycing & dancing , eating , drinking & sleeping ! my counsel to you is , that ye start in time to be after christ ; for if ye goe quickly , christ is not far before you : ye shall overtake him . o lord god , what is so needfull as this , salvation , salvation : fie upon this condemned & foolish world that will give so little for salvation . oh , if there were a free market of salvation proclaimed in that day when the trumpet of god shall awake the dead , how many buyers would be then ? god send me no more happiness but that salvation which the blinde world [ to their eternall woe ] letteth slip through their fingers : therefore look if ye can give out your money [ as isa : speaketh : . ] for bread , & lay christ & his blood in wodset for heaven : it is a dry & hungry bairn's-part of goods , that esau's are hunting for here : i see thousands following the chase and in the pursuit of such things , while in the mean time they lose the blessing , & when all is done they have caught nothing to rost for supper , but lie down hungry ; & besides they goe to their bed [ when they die ] without a candle , for god saith to them , isa : : . this shall ye have at my ha●d , ye shall lie down in sorrow : and truly this is as ill made a bed to lie upon , as one could wish ; for he cannot sleep soundly nor rest sweetly who hath sorrow for his pillow . rouze , rouze up therefore your soul , & spier how christ and your soul met together : i am sure they never got christ who were not once sick at the yolk of the heart for him : too too many whole souls think they have met with christ who had never a wearied night for the want of him : but alas , what richer are men that they dreamed the last night they had much gold , & when they awoke in the morning they found it was but a dream ? what are all the sinners in the world in that day when heaven & earth shall goe up in a flame of fire , but a number of beguiled dreamers ? every one shall say of his hunting & his conquest . behold it was a dream , every man in that day will tell his dream . i beseeeh you in the lord jesus , beware , beware of unsound work in the matter of your salvation , ye may not , ye cannot , ye dow not want christ : then after this day conveen all your lovers before your soul , & give them their leave , & strike hands with christ , that there after there may be no happiness to you but christ , no hunting for any thing but christ , no bed at night ( when death cometh ) but christ ; christ , christ , who but christ. i know this much of christ. he is not ill to befound , not lordly of his love ; woe had been my part of it for evermore , if christ had made a dainty of himself to me ; but god be thanked , i gave nothing for christ ; & now i protest before men & angels christ cannot be exchanged . christ cannot be sold , christ cannot be weighed : where would angels or all the world finde a ballance to weigh him in ? all lovers blush when ye stand beside christ , woe upon all love but the love of christ. hunger , hunger for evermore be upon all heavens but christ. shame , shame for evermore be upon all glory but christ's glory . i cry death , death upon all life 's but the life of christ. o what is it that holdeth us asunder ! o that once we could have a fair meeting . thus recommending christ to you , and you to him for evermore : i rest . grace be with you . aberd. . yours in his sweet lord iesus . s. r. to jonet kennedy . ( ) loving & dear sister . grace , mercy and peace be unto you : i received your letter : i know the savour of christ in you ( that the virgins love to follow ) cannot be blowen away with winds either from hell , or the evil smelled air of this polluted world : sir for aback from the walls of this pest-house , even the pollutions of this defiling world . keep your taste , your love and hope in heaven , it 's not good your love & your lord should be in two sundry countreys . up , up after your lover , that ye & he may be together . a king from heaven hath sent for you , by faith he sheweth you the new jerusalem , & taketh you alongst in the spirit thorow all the ease-rooms , & dwelling-houses in heaven , & saith , all these are thine , this palace is for thee & christ , & if ye onely had been the chosen of god , christ would have built that one house for you and himself : now , it is for you & many also : take with you in your journey what ye may carry with you , your conscience , faith , hope , patience , meekness , goodness , brotherly kindness ; for such wares as these are of great price in the high & new countrey whether ye goe : as for other things , that are but the world's vanity & trash , since they are but the house-sweepings , ye shall doe best not to carry them with you , ye found them here , leave them here , and let them keep the house . your sun is well turned , & low : be nigh your lodging against night . we goe , one & one , out of this great market , till the town be empty , & the two lodgings heaven & hell be filled : at length there will be nothing in the earth but room walls & burnt ashes , & therefore it is best to make away . antichrist & his master are busie to plenish hell , & to seduce many ; & stars , great church-lights , are falling from heaven , & many are missed & seduced & make up with their faith , & sell their birth-right , by their hungry hunting for , i know not what : fasten your grips fast upon christ , i verily esteem him the best aught that i have : he is my second in prison , having him , though my cross were as heavie as ten mountains of iron , when he putteth his sweet shoulder under me & it , my cross is but a feather . i please my self in the choice of christ , he is my waile in heaven & earth , i rejoyce that he is in heaven before me , god send a joyfull meeting ; & in the mean time the traveller's charges for the way , i mean a burden of christ's love to sweeten the journey , & to encourage a breathless runner , for when i lose breath climbing up the mountain , he maketh new breath . now , the very god of peace establish you to the day of his appearance . aberd. sept. ▪ . your● in his onely lord iesus , s. r. to margaret reid . ( ) my very dear & worthy si●●er , grace , mercy , & peace be to you : ye are truly blessed of the lord , however a lowre world gloom upon you , if ye continue in the faith , grounded & settled & be not moved away from the hope of the gospel , it is good , there is a heaven , & it is not a night dream or a fancy : it is a wonder that men deny not that there is a heaven , as they deny there is a way to it , but of mens making : you have learned of christ that there is a heaven ; contend for it , & contend for christ ; bear well & submissivily the hard cross of this step-mother world , that god will not have to be yours . i confess , it is hard , & i would i were able to ease you of your burthen ; but beleeve me , this world , [ which the lord will not have to be yours ] is but the dross , the refuse & scum of god's creation , the portion of the lord 's poor hired servants ; the moveables , not the heritage ; a hard bone casten to the dogs holden out of the new jerusalem , whereupon they rather break their teeth then satisfie their appetite : it is your father's blessing , & christ's birth-right , that our lord is keeping for you ; & i perswade you , your seed also shall inherit the earth ( if that be good for them ) for that i● promised to them , & god's bond is as good and better then if men would give every one of them a bond for thousand thousands . ere ye was born , cross●s in number , measure & weight were written for you , & your lord will lead you thorow them : make christ sure , & the blessings of the earth shall be at christ's back . i see many professors for the fashion follow on , but they are professors of glass ; i would cause a little knock of persecution ding them in twenty pieces , & so the world should laugh at the sheards : therefore make fast work , see that christ lay the ground-stone of your profession , for wind & rain & speats will not wash away his building : his works have no shorter date then to stand for evermore . i should twe●ty times have perished in my affliction if i had not leaned my weak back & laid my pressing burthen both upon the stone , the foundation-stone , the corner-stone laid in zion : & i desire never to rise off this stone . now the very god of peace confirm & establish you unto the day of the blessed appearance of christ jesus . god be with you . aberd. yours in his dearest lord iesus , s. r. to james bautie . ( ) loving brother . grace , mercy & peace be unto you : i received your letter & renders you thanks for the same ; but i have not time to answer all the heads of it as the bearer can inform you . . ye doe well to take your self at the right stot when ye wrong christ by doubting & misbeleef , for this is to nick-name christ & terme him a liar , which being spoken to our prince would be hanging or heading , but christ hangeth not alwayes for treason : it is good that he may registrat a beleevers bond a hundred times , & more then seventy times a day have law against us , & yet he spareth us as a man doeth his son that serveth him : no tender hearted mother who may have law to kill her sucking childe , would put in execution that law . . for your failings even ye have a set tryst with christ & when ye have a fair seen advantage by keeping your appointment with him , & salvation cometh to the very passing of the seals : i would say two things . . concluded & sealed salvation may goe through & be ended , suppose ye write your name to the tail of the covenant with ink that can hardly be read : neither think i ever any man's salvation passed the seals , but there was an odde trick or slip in less or more , upon the fools part , who is infested in heaven : in the most grave & serions work of our salvation , i think christ had ever good cause to laugh at our filliness , & to put on us his merits , that we might bear weight . . it is a sweet law of the new covenant , & a priviledge of the new burgh , that the citizens pay according to their means , for the new covenant saith not so much obedience by ounce weights , & no less under the pain of damnation : christ taketh as poor men may give , where there is a mean portion , he is content with the less ; if there be sincerity : broken summes & little feckless obedience will be pardoned , & hold the foot with him : know ye not that our kindly lord retaineth his good old heart yet ? he breaketh not a bruised reed nor quencheth the smoaking flax : but if the wind blow , he holdeth his hands about , it till it rise to a flame . the law cometh on with three oyes's , with all the heart : with all the soul , & with all the whole strength : & where would poor folke like you & me furnish all these summes ? it feareth me , ( may it is most certain ) that if the payment were to come out of our purse , when we should put our hand in our bag , we would bring out the wind or worse : but the new covenant seeketh not heap mete nor stented obedience as the condition of it , because forgiveness hath alwayes place . hence i draw this conclusion : to think matters betwixt chirst & us goe back for want of heaped measure , is a piece of old adam's pride , who would either be at legal payment or nothing : we would still have god in our common & buy his kindness with our merits ; for beggerly pride is devil'shonest , & blusheth to be in christ's common , & scarce giveth god a grammercy & a lifted cap [ except it be the pharisee's unlucky god i 〈◊〉 thee ] or a bowed knee to christ : it will onely give a good-day for a good-day again ; & if he dissemble his kindness as it were in jest & seem to misken it , it in earnest spurneth with the heels & snuffeth in the wind , & careth not much for christ's kindness : if he will not be friends let him goe , saith pride : beware of this thief , when christ offereth himself . . no marvell then of whisperings , whether you be in the covenant or not ? for pride it maketh loose work of the covenant of grace , & will not let christ be full bargainmaker . to speak to you particularly & shortly . . all the truly regenerated cannot determinatly tell you the measure of their dejections , because christ beginneth young with many & stealeth into their heart ere they wit of themselves & becometh homely with them with little din , or noise . i grant , many are blinded in rejoycing in a good-cheap conversion , that never cost them a sick night ; christ's physick wrought in a dream upon them : but for that , i would say ; if other markes be found that christ is indeed come in , never make a plea with him because he will not answer , lord iesus how camest thou in ? whether in at door or window ? make him welcome since he is come . the wind bloweth where it listeth ; all the world's wit cannot perfectly render a reason , why the wind should bea moneth in the east , six weeks possibly in the west : & the space onely of an afternoon in the south or north : ye will not finde ●●t all the nicks & steps of christ's way with a foul doe what ye can ; for sometimes he will come in stepping softly , like one walking beside a sleeping person & slip to the door , & let none know he was there . . ye object , the truly regenerat should love god for himself : & ye fear that ye love him more for his benefits ( as incitements & motives to love him ) then for himself . i answer , to love god for himself as the last end , & also for his benefits as incitements & motives to love him , may stand well together , as a son loveth his mother because she is his mother , howbeit she be poor , & he loveth her for an apple also : i hope ye will not say that benefits are the onely reason & bottom of your love ; it seemeth there is a better foundation for it : alwayes if a hole be in it , sow it up shortly . . ye feel not such mourning in christ's absence as ye would . i answer , that the regenerat mourn at all times , & all in alike measure for his absence , i deny : there are different degrees of mourning less or more , as they have less or more love to him & less or more sense of his absence : but , . some they must have . . sometimes they miss not the lord , & then they cannot mourn , howbeit it is not long so : at least it is not alwayes so . . ye challenge your self that some truthes finde more credit whith you then others : ye doe well , for god is true in the least as well as in the greatest , & he must be so to you : ye must not call him true in the one page of the leaf , & false in the other , for our lord in all his writtings never contradicted himself yet , although the best of the regenerat have slipped here , alwayes labour ye to hold your feet . . comparing the estate of one truly regenerat [ whose heart is a temple to the holy ghost ] & yours [ which is full of uncleanness & corruption ] ye stand dumb & discouraged & dare not sometimes call christ heartsomely your own . i answer , the best regenerat have their defilements & [ if i may speak so ] their draff-poke that will ●log behinde them all their dayes , & was la as they will , there will be filth in their bosom : but let not this put you from the well . . i answer , albeit there be some ounce weights of carnality & some squint look , or eye in our neck to an idol , yet love in it's own measure may be sound ; for glory must purifie & perfect our love , it will never till then be absolutly pure : yet if the idol reign & have the yolk of the heart & the keyes of the house , & christ onely be made an underling to run erra●ds , all is not right ; therefore examine well . . there is a two fold discouragement : one of unbeleef to conclude & make doubting the conclusion for a mote in your eye , & a by-look to an idol , this is ill . there is another discouragement of sorrow for sin , when ye finde a by-look to an idol : this is good & a matter of thanksgiving , therefore examine here also . . the assurance of jesus's love ye say would be the most comfortable newes that ever ye heard : ans. that may stop twenty holes , & loose many objections : that love hath tellng in it i trow . oh that ye knew & felt it as i have done ! i wish ye a share of my feast ; sweet , sweet hath it been to me : if my lord had not given me his love , i would have fallen thorow the causey of aberdeen ere now : but for you , hing on , your feast is not far off , ye shall be filled ere ye goe , there is as much in our lord's pantry as will satisfie all his bairns , & as much wine in his cellar as will quench all their thirst : hunger on , for there is meat in hunger for christ : goe never from him , but fash him [ who yet is pleased with the importunity of hungry souls ] with a dish-full of hungry desires till he fill it ; & if he delay , yet come not ye away , albeit ye should fall a swoon at his feet . . ye crave my minde , whether found comfort may be found in prayer , when conviction of a known idol is present . i answer , an idol as an idol can not stand with found comfort ; for that comfort that is gotten at dagon's sect is a cheat or blea-flumme : yet sound comfort & conviction of an eye to an idol , may as well dwell together , as tears & joy : but let this doe you no ill , i speak it for your encouragement , that ye may make the best out of your joyes ye can , albeit ye finde them mixed with motes . . sole conviction , if alone without remorse and grief , is not enough , therefore lend it a tear if ye dow win at it . . ye question , when ye win to more fervency sometimes with your neighbour in prayer then your alone , whether hypocrisie be in it , or not ? i answer , if this be alwayes , no question a spice of hypocrisie in in it , which would be taken head to ; out possibly desertion may be in privat , & presence in publike , & then the case is clear . . a fit of applause may occasion by accident a rubbing of a cold heart & so heat & life may come , but it is not the proper cause of that heat : hence god of his free grace will ride his errands upon our stinking corruption , but corruption is but a meer occasion & accident ; as the playing on a pipe removed anger from the prophet & made him fitter to prophesie : . king. : v. . . ye complain of christ's short visits , that he will not bear you company one night , but when ye lie down warm at night , ye rise cold at morning . ans. i cannot blame you [ nor any other who knoweth that sweet guest ] to bemoan his withdrawings , & to be most desirous of his abode & company ; for he would captivat & engage the affection of any creature that saw his face : since he looked on me & gave me a sight of his fair love , he gained my heart wholly , & got away with it : well , well may he brook it , he shall keep it long ere i fetch it from him . but i shall tell you what ye shall doe : treat him well , give him the chair & the board-head , & make him welcome to the mean portion ye have ; a good supper & kind entertainment maketh the guest love the innes the better : yet sometimes christ hath an errand elsewhere , for meer trial , & then though ye give him king's-chear he will away ; as is clear in desertions for meer trial , & not for sin . . ye seek the difference betwixt the motions of the spirit in their least measure , & the natural joyes of your own heart . ans. as a man can tell if he joy & delight in his wife , as his wife , or if he delight & joy in her for satisfaction of his lust , but hating her person , & so loving her for her her flesh & not grieving when ill befalleth her : so will a man's joy in god , and his who ●ish naturall joy be discovered , if he sorrow for any thing that may offend that lord , it will speak the singleness of his love to him . . ye aske the reason why sense overcometh faith ans. because sense is more naturall , & neer of kin to our own selfish & soft nature . ye aske , if faith in that ease be found ? ans : if it be chased away , it is neither sound nor unsound , because it is not faith ; but it might be & was faith before sense did blow out the act of beleeving . lastly , ye aske what to doe when promises are born in upon you , & sense of impenitency for sins of youth , hindereth application . i answer ; if it be living sense , it may stand with application , & in this case , put to your hand & eat your meat in god's name : if false , so that the sins of youth are not repented of , then as faith & impenitency cannot stand together , so neither that sense & application can consist . brother , excuse my brevity , for time straitneth me , that i get not my minde said in these things , but must refer that to a new occasion , if god offer it . brother , pray for me . grace be with you . aberd. . yours in his dearest lord iesus . s. r. to john stuart . provest of ayr , now in ireland . ( ) much honoured sir. grace , mercy & peace be unto you : i long to hear from you , being now removed from my flock & the prisoner of christ at aberd : i would not have you to think it strange that your journey to new-england hath gotten such a dash : it indeed hath made my heart heavie , yet i know it is no dumb providence but a speaking one , whereby our lord speaketh his minde to you , though for the present ye doe not well understand what he saith , however it be , he who sitteth upon the floods hath showen you his marvellous kindness in the great depths : i know your loss is great & your hope is gone far against you ; but i entreat you , sir , expound aright our lord 's laying an hinderance is the way : i perswade my self your heart aimeth at the footsteps of the flock , to feed beside the shepherds tents , & to dwell beside him whom your soul loveth , & that it is your desire to remain in the wilderness where the woman is kept from the dragon , & this being your desire , remember that a poor prisoner of christ said it to you , that , that miscarried journey is with childe to you of mercy & consolation : and shall bring forth a fair birth , and the lord shall be midwife to the birth : wait on , he that beleeveth maketh not haste , isa : . . i hope ye have been asking what the lord meaneth & what further may be his will in reference to your return : my dear brother , let god make of you what he will , he will end all with consolation , & shall make glory out of your sufferings , & would ye wish better work : this water was in your way to heaven & written in your lord's book , ye behooved to cross it : & therefore kisse his wise & unerring providence : let not the censures of men , who see but the out side of things [ & scarce well that ] abate your courage & rejoycing in the lord , howb●it your faith seeth but the black side of providence , yet it hath a better side . & god shall let you see it . learn to beleeve christ better then his strokes , himself & his promises better then his gloomes : dashes & disappointments , are not canonick scripture ; fighting for the promised land , seemed to cry to god's promise , thoulyest . if our lord rideupon a straw , his horse shall neither stumble nor fall , rom. . . for we know that all things work together for good to them that love god , ergo shipwrak , losses &c : work together for the good of them that love god : hence i inferre that losses , disappointments , ill tongues , losse of friends , houses or countrey , are god's work men set on work , to work out good to you out of every thing that befalleth you , let not the lord's dealing seem harsh , rough , ot unfatherly , because it is unpleasant ; when the lord 's blessed will bloweth cross your desires , it is best in humility to strike saile to him , and to be willing to be led any way our lord pleaseth : it is a point of denial of your self , to be as if ye had not a will , but had made a free disposition of it to god & had sold it over to him ; & to make use of his will for your own , is both true holiness & your ease & peace : ye know not what the lord is working out of this , but ye shall know it hereafter & what i write to you i write to your ●…ife , i compassionat her case ; but intreat her not to fear or faint , this journey is a part of her wilderness to heaven & the promised land , and there are sewer miles behinde , it is neerer the dawning of the day to her , then when she went out of scotland : i would be glad to hear that ye & she have comfort & courage in the lord. now as concerning our kirk : our service-book is ordained by open proclamation & sound of trumpet to be read in all the kirks of this kingdom : our prelats are to meet this moneth for it & our canons , & for a reconciliation betwixt us & the lutherians . the professors of aberden-universitie are charged to draw up the articles of an uniform confession : but reconciliation with popery is intended ; this is the day of jacob's visitation , the wayes of zion mourn , our gold is become dim , the sun is gone down upon our prophets , a dry wind , but neither to fan nor to cleanse is coming upon this land & all our ill is coming from the multiplied transgressions of this land and from the friends & lovers of babel amongst us , jer : : . the violence done to me & my flesh be upon thee babylon shall the inhabitants of zion say & my blood upon the inhabitants of caldea shall ierusalem say . now for my self , i was three dayes before the high comission , & accused of treason preached against our king : a minister being witness went well nigh to swear it : god hath saved me from their malice . . they have deprived me of my ministery . . silenced me , that i exercise no part of the ministeriall function within this kingdom , under the pain of rebellion . . confined my person within the town of aberden , where i finde the ministers working for my confine ment in caithnesse or orknay far from them ; because some people here ( willing to be edified ) resort to me . at my first entry i had heavie challenges within me , & a court fenced [ but i hope not in christ's name ] wherein it was asserted that my lord would have no more of my service & was tired of me : and like a fool i summoned christ also for unkindness , my soul fainted & i refused comfort & said , what ailed christ at me , for i desired to be faithfull in his house ? thus in my rovings & mistakings my lord jesus bestowed mercy on me , who am less then the least of all saints . i lay upon the dust & bought a plea from satan against christ , & he was content to sell it , but at length christ did show himself friends with me & in mercy pardoned & past my part of it , & onely complained , that a court should be holden in his bounds without his own allowance ; now i passe from my compearance , & as if christ had done the fault he hath made the mends & returned to my soul ; so that now his poor prisoner feedeth on the feast of love : my adversaries know not what a courtier i am now with my royall king , for whose crown i now suffer , it i● but our soft & lazie flesh that hath raised an ill report of the cross of christ. o sweeet , sweet is his yoke ! christ's chains are of pure gold , sufferings for him are perfumed : i would not give my weeping for the laughing of all the fourteen prelats , i would not exchange my sadness with the world's joy . o lovely , lovely jesus , how sweet must thy kisses be when thy cross smelleth so sweetly ! o if all the three kingdoms had part of my love-feasts , & of the comforts of a dated prisoner . dear brother i charge you to praise for me & seek help of our acquaintance there , to help me to praise : why should i smother christ's honesty to me : my heart is taken up with this , that my silence and sufferings may preach ; i beseech you in the bowels of christ to help me to praise : remember my love in christ to your wife , to mr blair & mr livingston , & mr cuninghame , let me hear from you for i am anxious what to doe : if i saw a call for new-england , i would follow it . grace be with you . aberd. . yours in our lord iesus , s. r. to john stuart provest of ayr. [ . ] much honoured & dearest in christ. grace , mercy & peace from god our father & from our lord jesus christ be upon you : i expected the comfort of a letter to a prisoner from you ere now . i am here , sir , putting off a part of my inch of time , & when i awake first in the morning [ which is alwayes with great heaviness & sadness ] this question is brought to my minde , am i serving god or not ? not that i doubt of the truth of this honourable cause wherein i am engaged , [ i dare venture in to eternity & before my judge that i now suffer for the truth : because that i cannot endure that my master who is a free-born king , should pay tribute to any of the shields or pot-sheards of the earth : oh that i could hold the crown upon my princely king's head with my sinfull arm , howbeit it should be stroke from me in that service from the shoulder blade ] but my closed mouth , my dumb sabbaths , the memory of my communion with christ , in many fair , fair dayes in anwoth [ whereas now my master gotteth no service of my tongue as then ] hath almost broken my faith in two halves ; yet in my deepest apprehensions of his anger , i see thorow a cloud that i am wrong , & he in love to my soul hath taken up the controversie betwixt faith & apprehensions , and a decret is past on christ's side of it , & i subscribe the decret : the lord is equal in his wayes , but my guiltiness often overmastereth my beleeving , i have not been well known , for except as to open out-breakings i want nothing of what judas & cain had ; onely he hath been pleased to prevent me in mercy & to cast me into a fever of love for himself , & his absence maketh my fever most painfull , & beside , he hath visited my soul & watered it with his comforts , but yet i have not what i would , the want of reall and felt possession is my onely death , i know christ pitieth me in this . the great men my friends that did for me , are dried up like winter brooks of water : all say , no dealing for that man , ●is best will be , to be gone out of the kingdom : so i see they tire of me , but beleeve me i am most gladly content that christ breaketh all my idols in pieces : it hath put a new edge upon my blunted love to christ , i see he is jealouse of my love , & will have all to himself . in a word these six things are my burden . . i am not in the vineyard as others are , it may be because christ thinketh me a withered tree not worthy it's room , but god forbid . . woe , woe , woe is coming upon my harlot-mother this apostat-kirk , the time is coming when we shall wish for doves wings to flee and hide us , oh for the desolation of this land . . i see my dear master christ going his alone [ as it were ] mourning in sackeloth , his fainting friends fear that king jesus shall lose the field , but he must carry the day . . my guiltiness and the sins of my youth are come up against me , and they would come in the plea in my sufferings , as deserving causes in god's justice ; but i pray god for christ's sake he never give them that room , woe 's me that i cannot get my royall , dreadfull , mighty & glorious prince of the kings of the earth set on high . sir , ye may help me & pity me in this , and bow your knee & blesse his name , & desire others to doe it , that he hath been pleased in my sufferings to make atheists , papists , & enemies about me , say , it is like god is with this prisoner . let hell & the powers of hell [ i care not ] be let loose against me to doe their worst , so being christ & my father , & his father be magnified in my sufferings . . christ's love hath pained me , for howbeit his presence hath shamed me and drowned me in debt , yet he often goeth away when my love to him is burning , he seemeth to look like a proud wooer who will not look upon a poor match who is dying of love , i will not say he is lordly , but i know he is wise in hiding himself from a childe & a fool , who maketh an idol & a god of one of christ's kisses , which is idolatry : i fear i adore his comforts more then himself , and that i love the apples of life better then the tree of life . sir write to me . commend me to your wife , mercy be her portion . grace be with you . aberd. yours in his dearest lord iesus , s. r. to john stuart . provest of ayr. [ ] worthy and dearly beloved in our lord. grace , mercy & peace be to you : i was refreshed & comforted with your letter : what i wrote to you for your comfort , i doe not remember , but i beleeve love will prophesie home-ward as it would have it . i wish i could help you to praise his great and holy name , who keepeth the feet of his saints , & hath numbred all your goings . i know our dearest lord will pardon & passe by our honest errours & mistakes when we minde his honour ; yet i know none of you have seen the other half & the hidden side of your wonderfull return home to us again . i am confident ye shall yet say that god's mercy blew your sailes back to ireland again . worthy & dear sir , i cannot but give you an account of my present state , that ye may goe an errand for me , to my high & royall master , of whom i boast all the day . i am as proud of his love , [ nay , i blesse my self & boast more of my present lot ] as any poor man can be of an earthly kings court , or of a kingdom . first i am very often turning both the sides of my cross , especially my dumb & silent sabbaths , not because i desire to finde a crook or defect in my lord's love , but because love is sick with phansies , & fears , whether or not the lord hath a processe leading against my guiltiness , that i have not yet well seen : i know not , my desire is to ride fair , & not to spark dirt [ if with reverence of him i may be permitted to make use of such a word ] in the face of my onely , onely welbeloved ; but fear of guiltness , i● a tale-bearer betwixt me & christ , & is still whispering ill tales of my lord , to weaken my faith : i had rather a cloud went over my comforts by these messages , then that my faith should be hurt , for if my lord get no wrong by me , verily i desire grace not to care what become of me . i desire to give no faith , nor credit to my sorrow , that can make a lye of my best friend christ. woe , woe be to them all who speak ill of christ. hence these thoughts awake with me in the morning & goe to bed with me . oh what service can a dumb body doe in christ's house ! oh i think the word of god is imprisoned also ! oh i am a dry tree ! alas i can neither plant , nor water ! oh if my lord would make but dung of me , to fatten , and make fertile his own corn-ridges in mount sion ! oh if i might but speak to three or four herd-boyes of my worthy master , i would be satisfied to be the meanest and most obscure of all the pastors in this land , & to live in any place , in any of christ's basest out-hous●s ; but he saith , sirra , i ●ill not send you , i have no errands for you there away : my desire to serve him is sick of jealousie lest he be unwilling to employ me . secondly , this is seconded with another , oh all that i have done in anwoth , the fair work that my master began there , is like a bird dying in the shell ! & what will i then have to show of all my labour in the day of my compearance before him , when the master of the vineyard calleth the labourers , & giveth them their hire . thirdly , but truly when christ's sweet wind is in the right airth , i repent , & i pray christ to take law-borrows of my quarrelous , & unbeleeving sadness & sorrow [ lord rebuke them that put ill betwixt a poor servant like me , & his good master ] then i say whether the black cross will or not , i must climb , hands & feet up to my lord. i am now ruing from my heart , that i pleasure the law [ my old dead husband ] so far as to apprehend wrath in my sweet lord jesus , i had far rather take an hire to plead for the grace of god , for i think my self christ's sworn debter , & the truth is to speak of my lord what i cannot deny , i am over head & ears drowned in many obligations to his love & mercy , he handleth me sometimes so , that i am ashamed almost to seek more for a four-hours , but to live content till the marriage-supper of the lamb with that which he giveth ; but i know not how greedy & how ill to please love is , for either my lord jesus hath taught me ill manners , not to be content of a seat except my head lie in his bosom , & except i be fed with the fattest of his house , or else i am grown impatiently dainty & ill to please , as if christ were obliged under this cross to doe no other thing but bear me in his armes , & as if i had claim by merit for my suffering for him : but i wish he would give me grace to learn to goe on my own feet , & to learn to want his comforts , & to give thanks & beleeve , when the snn is not in my firmament , & when my welbeloved is from home & gone another errand . o what sweet peace have i , when i finde christ holdeth & i draw , when i climb up & he shutteth me down , when i grip him & embrace him , & he seemeth to loose the grips & flee away from me : i think there even is a sweet joy of faith & contentedness & peace in his very tempting unkindness , because my faith saith , christ is not in sad earnest with me , but trying if i can be kinde to his mask & cloud that covereth him , aswell as to his fair face : i bless his great name that i love his vail that goeth over his face while god send better : for faith can kiss gods tempting reproaches , when he nicknameth a sinner , a dog , not worthy to eat bread with the bairns , i think it an honour that christ miscalleth me & reproacheth me : i will take that well of him , howbeit i would not bear it well if another would be that homely ; but because i am his own [ god be thanked ] he may use me as he pleaseth : i must say , the saints have a sweet life betwixt them & christ , there is much sweet solace of love betwixt him & them , when he feedeth among the lilies & cometh in to his garden & maketh a feast of honey combs , & drinketh his wine & his milk , & cryeth , eat o friends , drink , be ye drunken o welbeloved . one hour of this labour , is worth a shipfull of world's drunken & muddy joy : nay even the gate of heaven is the sunny side the of brae & the very garden of the world ; for the men of this world have their own unchristned & profane crosses & woe be to them & their cursed crosses both ; for their ills are salted with gods vengeance , & our ills seasoned with our fathers blessing : so they are no fools who choose christ & sell all things for him ; it is no bairns market nor a blinde block , we know well what we get & what we give . now for any resolution to goe to any other kingdō , i dare not speak one word : my hopes of enlargement are cold , my hopes of re-entry to my master 's ill dressed , vine-yard again are far colder : i have no seat for my faith to sit on but bare omnipotency , & gods holy arm & good will , here i desire to stay & ride at anchor & winter while god send fair weather again , & be pleased to take home to his house my harlot-mother : oh if her husband would be that kind as to goe & fetch her out of the brothel-house & chase her lovers to the hills , but there will be sad dayes ere it come to that . remember my bonds . grace be with you . aberd. . yours in our lord iesus . s. r. to the lady busbie . ( ) mistress . although not acquaint , yet because we are father's children i thought good to write unto you : howbeit my first discourse & communing with you of christ , be in paper ; yet i have cause since i came hither to have no paper-thoughts of him ; for in my sad dayes he is become the flower of my joyes , & i but lie here , living upon his love ; but cannot get so much of it as fain i would have , not because christ's love is lordly & looketh too high ; but because i have a narrow vessel to receive his love & i look too low : but i give under my own hand-write to you a testimonial of christ & his cross , that they are a sweet couple , & that christ hath never yet been set in his own due chair of honour amongst us all . oh , i know not where to set him ! o for a high seat to that royal princely one ! o that my poor withered soul had once a running-over flood of that love , to put sap in my dry root , & that , that flood would spring out to the tongue and pen , to utter great things to the high & due commendation of such a fair one ! o holy , holy , holy one ! alas there are too many dumb tongues in the world , and dry hearts , seeing there is employment in christ for them all , and ten thousand worlds of men & angels moe , to set on high & exalt the greatest prince of the kings of the earth . woe 's me that bits of living clay dare come out to rush hard heads with him , & that my unkind mother , this harlot-kirk , hath given her sweet half-marrow such a meeting ; for this land hath given up with christ , & the lord is cutting scotland in two halves , and sending the worst half , the harlotsister , over to rome's brothell-house , to get her fill of egypt's love . i would my sufferings [ nay , suppose i were burnt quick to ashes ] might buy an agreement betwixt his fairest & sweetest love , & his gaddy lewd wife : fain would i give christ his welcome-home to scotland again , if he would return . this is a black day , a day of clouds & darkness , for the roof-tree of my lord jesus his fair temple is fillen , and christs back is towards scotland . o thrice blessed are they who would hold christ with their tears & prayers ! i know ye will help to deal with him , for he shall return again to this land ; the next day shall be christ's , & there shall be a fair green young garden for christ in this land , & god's summerdew shall lie on it all the night , & we shall sing again our new marriage-song to our bridegroom , concerning his vineyard ; but who knoweth whether we shall live & see it ? i hear the lord hath taken pains to afflict and dress you as a fruitfull vine for himself , grow & be green , & cast out your branches & bring forth fruit : fat and green & fruitfull may ye be in the true and sappy root . grace , grace , free grace be your portion . remember my bonds with prayers & praises . aberd. . yours in his sweet l. iesus , s. r. to ninian mure . ( . ) loving friend . i received your letter : i intreat you now in the morning of your life , seek the lord & his face : beware of the follies of dangerous youth , a perilous time for your soul : love not the world , keep faith & truth with all men in your covenants & bargains : walk with god , for he seeth you : doe nothing but that which ye may & would doe if your eye-strings were breaking , & your breath growing cold . ye heard the truth of god from me , my dear heart ; follow it & forsake it not : prize christ & salvation above all the world : to live after the guise & course of the rest of the world , will not bring you to heaven : without faith in christ & repentance , ye cannot see god : take pains for salvation : press forward toward the mark of the prize of the high calling : if ye watch not against evils , night & day which beset you , ye will come behinde : beware of lying , swearing , uncleanness & the rest of the works of the flesh ; because for these things the wrath of god cometh upon the children of disobedience ; how sweet soever they may seem for the present , yet the end of these courses is the eternall wrath of god & utter darkness , where there is weeping & gnashing of teeth . grace be with you . aberd. . your loving pastor . s. r. to mr thomas garven . ( ) reverend & dear brother . grace , mercy & peace be unto you : i am sorry that what joy & sorrow drew from my imprisoned pen in my love-fits , hath made you & many of god's children beleeve , that there is something in a broken reed the like of me , except that christ's grace hath bought such a sold body , i know not what else any may think of me , or expect from me : my stock is less [ my lord knoweth i speak truth ] then many beleeve : my empty sounds have promised too much : i would be glad to lie under christ's feet , & keep & receive the off-fallings or the old pieces of any grace that fall from his sweet fingers to forlorn sinners : i lie often uncouth-like , looking in at the king's windowes : surely i am unworthy of a seat in the king's hall-floor : i but often look afar off , both feared and framed-like to that fairest face , fearing he bid me look away from him : my guiltiness riseth up upon me & i have no answer for it : i offered my tongue to christ & my pains in his house , & what know i what it meaneth when christ will not receive my poor propine : when love will not take , we expone , it will neither take nor give , borrow nor lend . yet christ hath another sea-compass he saileth by , then my short & raw thoughts : i leave his part of it to himself . i dare not expound his dealing as sorrow & misbelief often dictateth to me : i look often with bleared and blinde eyes to my lords cross , & when i look to the wrong-side of his cross , i know i miss a step & slide : surely i see i have not legs of my own for carrying me to heaven , i must goe in at heavens gates borrowing strength from christ. i am often thinking , oh if he would but give me leave to love him , & if christ would but open up his wares , & the infinite , infinite plyes & windings & corners of his soul-delighting-love , & let me see it back-side & fore-side , & give me leave but to stand beside it , like an hungry man beside meat , to get my fill of wondering as a preface to my fill of enjoying : but verily i think my foul eyes would defile his fair love to look to it : either my hunger is over humble [ if that may be said ] or else i consider not what honour it is to get leave to love christ. o that he would pity a prisoner , & let out a flood upon the dry ground ! it is nothing to him to fill the like of me , one of his looks would doe me meekle world's good & him no ill . i know i am not at a point yet with christ's love , i am not yet fitted for so much as i would have of it ; my hope sitteth neighbour with meekle black hunger , & certainly i dow not but think , there is more of that love ordained for me , then i yet comprehend , & i know not the weight of the pension the king will give me ; i shall be glad , if my hungry bill get leave to lie beside christ waiting on an answer : now i would be full & rejoyce , if i got a poor man's almes of that sweetest love : but i confidently beleeve there is a bal made for christ & me , & that we shall take our fill of love in it : & i often think , when my joy is run out & at the lowest ebbe , that i would seek no more but my rights past the king 's great seal , & that these eyes of mine could see christ's hand at the pen. if your lord call you to suffering , be not dismayed ; there shall be a new allowance of the king for you when ye come to it : one of the softest pillowes christ hath , is laid under his witnesses head , though often they must set down their bare feet among thorns . he hath brought my poor soul to desire & wish , o that my ashes & the powder i shall be dissolved into , had well tuned tongues to praise him . thus in haste , desiring your prayers & praises , i recommend you to my sweet , sweet master , my honourable lord of whom i hold all . grace be with you . aberd. . yours in his sweet lord iesus , s. r. to jean brown . ( . ) mistress . grace , mercy & peace be to you : i am glad that ye goe on at christ's back in this dark & cloudy time : it were good to sell other things for him ; for when all these dayes are over , we shall finde it our advantage , that we have taken part with christ. i confidently beleeve his enemies shall be his footstool , & that he shall make green flowers dead withered hay , when the honour & glory shall fall off them , like the bloom or flower of a green herb shaken with the wind . it were not wisdom for us to think that christ & the gospel will come & sit down at our fire side , nay , but we must goe out of our warm houses & seek christ & his gospel : it is not the sunny side of christ that we must look to , & we must not forsake him for want of that , but must set our face against what may befall us in following on till he & we be through the briers & bu●hes on the dry ground : our soft nature would be born through the troubles of this miserable life in christ's arms : & it is his wisdom who knoweth our mould , that his bairns goe wet-shod & cold-footed to heaven . o how sweet a thing were it for us , to learn to make our burdens light , by framing our hearts to the burthen and making our lord's will a law ! i finde christ & his cross not so ill to please , nor yet such troublesom guests as men call them : nay , i think patience should make christ's water good wine ; & this dross good mettall : & we have cause to wait on , for ere it be long , our master will be at us , & bring this whole world out before the sun & the day-light in their black 's & white 's : happy are they who are found watching : our sand-glass is not so long as we need to weary ; time will eat away & root out our woes , & sorrow : our heaven is in the bud & growing up to an harvest ; why then should we not follow on seeing our span length of time will come to an inch : therefore i commend christ to you as your last living , & longest living husband , & the staff of your old age : let him have now the rest of your dayes ; & think not much of a storm upon the ship that christ saileth in , there shall no passenger fall over board , but the craised ship & the sea-sick passenger shall come to land safe . i am in as sweet communion with christ as a poor sinner can be , & am onely pained that he hath much beauty and fairness , and i little love , he great power & mercy & i little faith , he much light & i bliered eyes . oh that i saw him in the sweetness of his love & in his marriage clothes , & were over head & ears in love with that princely one christ jesus my lord ! alas , my riven dish & running-out vessel can hold little of christ jesus . i have joy in this , that i would not refuse death before i put christ's lawfull heritage in mens trysting , & what know i , if they would have pleased both christ & me . alas , that this land hath put christ to open rooping , & to an any man more b●● blessed are they who would hold the crown on his head , & buy christ's honour with their own losses . i rejoyce to hear your son iohn is coming to visit christ & taste of his love : i hope he shall not lose his pains or rue of that choice . i had alwayes [ as i said often to you ] a great love to dear mr iohn brown because i thought i saw christ in him more then in his brethren , fain would i write to him to stand by my sweet master , & i wish ye would let him read my letter , & the joy i have , if he will appeare for , & side with my lord jesus . grace , grace , be with you . aberd. march. . . yours in his sweet lord iesus . s. r. to jean m c millan . ( ) loving sister . grace , mercy & peace be to you : i cannot come to you to give you my counsel , & howbeit i would come i cannot stay with you ; but i beseech you keep christ , for i did what i could to put you within grips of him ; i told you christ's testament & latterwill plainly , & i kept nothing back that my lord gave me , & i gave christ to you with good will : i pray you make him your own , & goe not from that truth i taught you in one hair breadth , that truth shall save you if ye follow it : salvation is not an easie thing & soon gotten ; i often told you few are saved , & many , many damned : i pray you make your poor soul sure of salvation , & make the seeking of heaven your daily task : if ye never had a sick night & a pained soul for sin , ye have not yet lighted upon christ ; look to the right marks of having closed with christ , if ye love him better then the world , & would quite all the world for him then that saith the work is sound . o if ye saw the beauty of jesus & felt the smell of his love , ye would run through fire & water to be at him : god send you him . pray for me , for i cannot forget you . grace be with you . aberd. . your loving pastor , s. r. to the lady busbie . ( ) mistress . grace , mercy & peace be to you . i am glad to hear that christ & ye are one , & that ye have made him your one thing : whereas many are painfully t●…iled in seeking many things & their many things are nothing . it 's onely best , ye set your self apart as a thing laid up & out of the gate for christ alone , for ye are good for no other thing but christ , & he hath been going about you these many years by afflictions , to engage you to himself , it were a pity & a loss to say him nay . verily i could wish , that i could swim through hell & all the ill weather in the world & christ in my arms ; but it is my evil & folly , that except christ come unsent for , i dow not goe to seek , him : when he & i fall in reckoning , we are both behinde , he in payment , & i in counting , & so marches lie still unrid & counts uncleared betwixt us . o that he would take his own blood for counts & miscounts , that i might be a free man , & none had any claim to me , but onely , onely jesus . i will think it no bondage to be rooped , comprised & possessed by christ , as his bond-man . think well of the visitations of your lord : for i finde one thing i saw not well before , that when the saints are under trials & well humbled , little sins raise great cryes & war-shouts in the conscience ; & in prosperity conscience is a pope to give dispensations , & let out & in , & give latitude , & elbow-room to our heart . o how little care we for pardon at christ's hand , when we make dispensations ! and all is but bairns-play , till a cross without , beget an heavier cross within , & then we play no longer with our idols : it is good still to be severe against ourselves , for we but transform god's mercy into an idol , & an idol that hath a dispensation to give for turning of the grace of god into wantonness . happy are they who take up god , wrath , justice & sin , as they are in themselves : for we have miscarrying light that parteth with childe , when we have good resolutions : but god be thanked that salvation is not rolled upon our wheels . o but christ hath a saving eye ! salvation is in his eye-lids : when he first looked on me , i was saved ; it cost him but a look to make hell quite of me : o merits , free merits , & the dear blood of god , was the best gate that ever we could have gotten of hell ! o what a sweet , o what a safe & sure way is it , to come out of hell leaning on a saviour ! that christ & a sinner should be one & have heaven betwixt them & be halvers of salvation , is the wonder of salvation : what more humble could love be ? & what an excellent smell doeth christ cast on his lower garden , where there grow but wilde flowers , if we speak by way of comparison ; but there is nothing but perfect garden flowers in heaven , & the best plenishing that is there , is christ : we are all obliged to love heaven for christ's sake , he graceth heaven & all his father's house with his presence : he is a rose that beautifieth all the upper garden of god ; a leaf of that rose of god , for smell , is worth a world : o that he would blow his smell upon a withered & dead soul , let us then goe on to meet with him & to be filled with the sweetness of his love : nothing will hold him from us ; he hath decreed to put time , sin , hell , devils , men & death out of the way , & to rid the rough way betwixt us & him , that we may enjoy one another . it 's strange & wonderfull that he would think long in heaven without us , & that he would have the company of sinners to solace & delight himself withall in heaven . & now the supper is abiding us : christ the bridegroom with desire is waiting on till the bride , the lamb's wife , be busked for the marriage , & the great hall be rid for the meeting of that joyfull couple . o fools , what doe we here ? & why sit we still ? why sleep we in the prison ? were it not best to make us wings to flee up to our blessed match , our marrow & our fellow-friend ? i think , misterss , ye are looking there-away , & this is your second or third thought : make forward , your guide waiteth on you . i cannot but bless you for your care & kindness to the saints . god give you to finde mercy in that day of our lord jesus , to whose saving grace i recommend you . aberd. . yours in our lord iesus : s. r. to william rigge . of athernie . ( . ) much honoured & worthy sir. your letter full of complaints bemoaning your guiltiness hath humbled me ; but give me leave to say , ye seem to be too far upon the law's side , ye will not gain much to be the law 's advocat , i thought ye had not been the law 's but grace's man ; nevertheless i am sure ye desire to take god's part against your self : what ever your guiltiness be , yet when it falleth into the sea of god's mercy , it is but like a drop of blood fallen in the great ocean : there is nothing here to be done , but let christ's doom light upon the old man , & let him bear his condemnation , seeing in christ he was condemned ; for the law hath but power over your worst half ; let the blame therefore lie where the blame should be & let the new man be sure to say , i am comely as the tents of kedar , how beit i be black & sun-burnt by sitting neighbour beside a body of sin : i seek no more here but room for grace's defence & christ's white throne wherto a sinner condemned by the law may appeal : but the use that i make of ●t , is , i am sorry that i am not so tender & thin skin'd , though i am sure christ may finde employment for his calling in me , if in any living , seeing from my youth upward i have been making up the blackest process that any minister in the world , or any other can answer to : & when i had done this , i painted a providence of my own , & wrote ease for my self & a peaceable ministery & the sun shining on me , till i should be in at heaven's gates : such green & raw thoughts had i of god. i thought also of a sleeping devil that would pass by the like of me , lying in moores & out-fields : so i bigged the gook's nest , & dreamed of dying at ease & living in a fools paradise ; but since i came hither i am often so , as that they would have much rhetorick that would perswade me , that christ hath not written wrath on my dumb & silent sabbaths [ which is a persecution of the latest edition , being used against none in this land , that i can learn of besides me ] & often i lie under a non-entry , & would gladly sell all my joyes to be confirmed king jesus's free tennent , & to have sealed assurances ; but i see often blank papers : & my greatest desires are these two . . that christ would take me in hand to cure me , & undertake for a sick man , i know i should not die under his hand : & yet in this , while i still doubt , i beleeve through a cloud , that sorrow which hath no eyes ; hath but put a vail on christ's love . . it pleaseth him often since i came hither , to come with some short blenks of his sweet love , & then because i have none to help me to praise his love , & can doe him no service in my own person , [ as i thought once i did in his temple ] then i die with wishes & desires , to take up house & dwell at the well-side & to have him praised & set on high : but alas , what can the like of me doe to get a good name raised upon my welbeloved lord jesus , suppose i could desire to be suspended for ever of my part of heaven for his glory ? i am sure , if i could get my will of christ's love , & could be once over head & ears in the beleeved , apprehended , & seen love of the son of god , it were the fulfilling of the desires of the onely happiness i would be at ; but the truth is , i hinder my communion with him , because of want of both faith & repentance , & because i will make an idol of christ's kisses : i will neither lead nor drive , except i see christ's love run in my channel & when i wait and look for him the upper way , i see his wisdom is pleased to play me a slip & come the lower way ; so that i have not the right art of guiding christ : for there is art & wisdom required in guiding of christ's love aright , when we have gotten it . o how far are his wayes above mine ! o how little of him doe i see ! & when i am as dry as a burnt heath in a drouthy summer , & when my root is withered , howbeit i think then that i would drink a sea-full of christ ere ever i would let the cup goe from my head ; yet i get nothing but delayes , as if he would make hunger my daily food : i think my self also hungered of hunger ; the rich lord jesus satisfie a famished man. grace be with you . aberd. . sept. . your own in his sweet lord iesus , s. r. to his worthy & much honoured friend fulk elies . ( ) worthy & much honoured in our lord grace , mercy & peace be to you : i am glad of our more then paper-acquaintance : seeing we have one father , it reckoneth the less though we never saw one anothers faces . i profess my self most unworthy to follow the camp of such a worthy & renowned captain , as christ. oh alas , i have cause to be grieved , that men expect any thing of such a wretched man as i am : it is a wonder to me , if christ can make any thing of my naughtie , short & narrow love to him ; surely it is not worth the up-taking . . as for our lovely and beloved church in ireland , my heart bleedeth for her desolation ; but i beleeve our lord is onely lopping the vine-trees , but not intending to cut them down or root them out . it is true , seeing we are heart-atheists by nature , & cannot take providence aright , [ because we halt & crook ever since we fell ] we dream of an halting providence , as if god's yard whereby he measureth joy & sorrow to the sons of men , were crooked & unjust , because servants are on horse-back & princes goe on foot ; but our lord dealeth good & evil & some one portion or other to both , by ounce-weights ; & measureth them in a just and even ballance . it is but folly to measure the gospel by summer or winter-weather : the summer-sun of the saints , shineth not on them in this life : how should we have complained if the lord had turned the same providence , that we now stomacke at , up-side down , & had ordered matters thus , that first the saints should have enjoyed heaven , glory , & ease , & then methusalem's dayes of sorrow & daily miseries ; we should think a short heaven no heaven : certainly his wayes pass finding out . . ye complain of the evil of heart-atheism , but it is to a greater atheist then any man can be , that ye write to of that : oh , light findeth not that reverence & fear as a plant of god's setting should finde in our soul ! how doe we by nature , as others , detain & captivat the truth of god in unrighteousness , & so make god's light a bound prisoner , & even when the prisoner breaketh the jayle & cometh out in belief of a godhead , & in some practice of holy obedience ; how often doe we of new , lay h●nds on the prisoner and put our light again in fetters : certainly there cometh great mist & clouds from the lower part of our soul , our earthly affections , to the higher part , which is our conscience , either naturall or renewed , as smoke in a lower house breaketh up & defileth the house above : if we had more practice of obedience , we should have more sound light . i think , lay aside all other guiltiness , this one , the violence done to god's candle in our soul , were a sufficient dittay against us ; for there is no helping of this , but by striving to stand in aw of god's light ; lest light tell tales of us we de●re little to hear : but since it is not without god that light sitteth neighbour to will [ a lawless lord ] no marvel that such a neighbour should l●aven our judgement & darken our light . i see there is a necessity that we protest against the doings of the old man , & raise up a party against our worst half to accuse , condemn , sentence , & with sorrow bemoan the dominion of sin's kingdom & withall , make law in the new covenant against our guiltness ; for christ once condemned sin in the flesh & we are to condemn it over again : & if there had not been such a thing as the grace of jesus , i should have long since given up with heaven & with the expectation to see god : but grace , grace , free grace , the merits of christ for nothing , white & fair & large saviour-mercy [ which is another sort of thing then creature-mercy , or law-mercy ; yea a thousand degrees above angel-mercy ] hath been and must be the rock , that we drowned souls must swim to : new washing , renewed application of purchased redemption by that sacred blood , that sealeth the free covenant is a thing of daily and hourly use to a poor sinner : till we be in heaven our issue of blood will not be quite dryed up , & therefore we must resolve to apply peace to our soul from the new & living way , & jesus who cleanseth & cureth the leprous●●oul , lovely jesus , must be our song on this side of heavens gates : & even when we have won the castle , then must we eternally sing , worthy , worthy is the lamb , who hath saved us & washed us in his own blood . i would counsel all the ransomed ones to learn this song , & to drink & be drunk with the love of jesus . o fairest , o highest , o loveliest one , open the well ! o water the burnt & withered travellers with this love of thine ! i think it 's possible on earth to build a young new jerusalem , a little new heaven of this surpassing love . god either send m● more of this love , or take me quickly over the water , where i may be filled with his love : my softness cannot take with want ; i profess i bear not hunger of christ's love fair : i know not if i play foul play with christ , but i would have a link of that chain of his providence mended in pining & delaying the hungry on-waiters : for my self i could wish that christ would let out upon me more of that love : yet to say christ is a niggard to me , i dare not ; & if i say , i have abundance of his love i should lye : i am half straitned to complain & cry , lord iesus hold thy hand no longer . worthy sir , let me have your prayers in my bonds . grace be with you . aberd. septr , . yours in his sweet lord. iesus , s. r. to james lindsay . ( . ) dear brother . the constant & daily observing of god's going alongst with you , in his coming , going , ebbing , flowing , embracing & kissing , glooming & striking giveth me [ a witless & lazie observer of the lord's way & working ] an heavie stroke : could i keep sight of him , & know when i want , & carry as became me in that condition , i would blesse my case . but. . for desertions , i think them like lying-lay of lean & weak land , for some yeers , while it gather sap for a better crope : it is possible to gather gold where it may be had with moon light . oh if i could but creep one foot , or half a foot neerer in to jesus in such a dismal night as that , when he is away : i should think it an happy absence . . if i knew the beloved were onely gone away for triall , & for further humiliation , & not smoked out of the house with new provocations , i would forgive desertions , & hold my peace at his absence , but christ's bought absence [ that i bought with my sin ] is two running boils at once , one upon either side , & what side then can i lie on ? . i know as night & shaddows are good for flowers , & moonlight , & dews are better then a continuall sun ; so is christ's absence of speciall use , & it hath some nourishing vertue in it , & giveth sap to humility , & putteth an edge on hunger , & furnisheth a fair field to faith to put forth it self , & to exercise it's fingers in gripping , it seeth not what . . it is mercy's wonder , & grace's wonder , that christ will lend a piece of the lodging , & a back-chamber beside himself to our lusts , & that he & such swine should keep house together in our soul : for suppose they couch & contract themselves into little room , when christ cometh in , & seem to lie as dead under his feet ; yet they often break out again : and that a foot of the old man , or a leg or arm nailed to christ's cross looseth the naile or breaketh out again ; & yet christ beside this unruly & misnurtured neighbour can still be making heaven in the saints one way or other , may not i say , lord iesus , what doest thou here ? yet here he must be ; but i will but lose my feet to goe on into this depth & wonder , for free mercy & infinite merits took a lodging to christ & us beside such a loath some guest as sin . . sanctification & mortification of our lusts , are the hardest part of christianity : it is in a manner as naturall to us to leap when we see the new jerusalem , as to laugh when we are tickled , joy is not under command , or at our nod when christ kisseth : but o how many of us would have christ divided in two halves , that we might take the half of him onely & take his office iesus & salvation , but lord is a cumbersome word , & to obey & work out our own salvation & to perfect holyness , is the cumbersome & stormy north-side of christ , & that we eshew & shift . . for your question , the accesse that reprobats have to christ [ which is none at all , for to the father in christ neither can they , nor will they come , because christ dyed not for them ; & yet by law , god & justice overtaketh them ] i say , first , there are with you more worthy & learned then i am mrs dickson , blair , & hamilton who can more fully satisfie you ; but i shall speak in brief what i think of it in these assertions . . all god's justice toward man & angels floweth from an act of the absolut soveraign free-will of god , who is our former & potter , & we are but clay ; for if he had forbidden to eat of the rest of the trees of the garden of eden , & commanded adam to eat of the tree of knowledge of good & evil , that command no doubt had been as just as this , eat of all the trees , but not at all of the tree of knowledge of good & evil : the reason is , because his will is before his justice by order of nature , & what is his will , is his justice , & he willeth not things without himself because they are just : god cannot , god needeth not to hunt sanctity , holyness or righteousness from things without himself , & so not from the actions of men or angels ; because his will is essentially holy and just , & the prime rule of holyness & justice : as the fire is naturally light , and inclineth upward & the earth heavie , & inclineth downward . the assertion then is , that god saith to reprobats beleeve in christ [ who hath not dyed for your salvation ] & ye shall be saved , is just & right , because his eternall & essentially just will , hath so enacted & decreed : suppose naturall reason speak against this , this is the deep & speciall mystery of the gospel . god hath obliged hard and fast all the reprobats in the visible church to beleeve his promise , he that beleeveth shall be saved , & yet in god's decree and secret intention , there is no salvation at all decreed and intended to reprobats ; and yet the obligation of god being from his soveraign free-will , is most just , as said is in the first assertion . . assertion : the righteous lord hath right over the reprobats & all reasonable creatures that violat his commandements , this is easie . . assertion : the faith that god seeketh of reprobats , is , that they rely upon christ as despairing of their own righteousness , leaning wholly , & withall humbly , as weary & leaden , upon christ , as on the resting stone laid in sion ; but he seeketh not that without being weary of their sin they rely on christ , mankind's saviour ; for to rely on christ & not to weary of sin , is presumption , not faith : faith is ever neighbour to a contrite spirit , & it 's impossible that faith can be where there is not a casten down & contrite heart in some measure for sin : now it is certain god commandeth no man to presume . . assertion : then reprobats are not absolutly obliged to beleeve , that christ dyed for them in particular ; for in truth neither reprobats nor others are obliged to beleeve a lye , onely they are obliged to beleeve , christ dyed for them , if they be first weary , burdened , sin-sick & condemned in their own consciences , & striken dead & killed with the law's sentence , & have indeed embraced him as offered , which is a second & subsequent act of faith , following after a coming to him , & closing with him . . assertion : reprobatsare not formally guilty of comtempt of god , & misbelief because they apply not christ and the promises of the gospel to themselves in particular , for so they should be guilty because they beleeve not a lye , which god never obliged them to beleeve . . assertion : justice hath a right to punish reprobats , because out of pride of heart , confiding in their own righteousness , they rely not upon christ , as a saviour of all them that come to him : this , god may justly oblige them unto ; because in adam they had perfect ability to doe , and men are guilty because they love their own inability & rest upon themselves , & refuse to deny their own righteousness , & to take them to christ , in whom there is righteousness for wearied sinners . . assertion : it is one thing to rely , lean , & rest upon christ in humility & weariness of spirit , & denying our own righteousness beleeving him to be the onely righteousness of wearied sinners , & it is another thing to beleeve christ dyed for me , iohn , thomas , anna , upon an intention & decree to save us by name . for . the first goeth first , the latter is alway after in due order . the first is faith , the second is a fruit of faith . . the first obligeth reprobats & all men in the visible kirk , the latter obligeth onely the weary & leaden , & so onely the elect & effectually called of god. . assertion : it is a vain order , i know not if christ dyed for me , iohn , thomas , anna by name ; & therefore i dare not rely on him ? the reason is , because it is not faith , to beleeve god's intention & decree of election at the first , ere ye be wearied : look first to your own intention & soul , if ye finde sin a burden , and can , and doe rest , under that burden upon christ ; if this be once , now come & beleeve in particular or rather apply by sense [ for in my judgement it is a fruit of belief , not belief ] & feeling the goodwill , intention , and gracious purpose of god anent your salvation : hence because there is malice in reprobats and contempt of christ , guilty they are ; and justice hath law against them : and which is the mystery , they cannot come up to christ because he dyed not for them ; but their sin is , that they love this their inability to come to christ , and he who loveth his chains , deserveth chains : and thus in short remember my bonds . aberd. sept , . . yours in his sweet lord iesus . s. r. to the earle of cassills . ( ) my very honourable & noble lord. grace , mercy & peace be to your lo : pardon me to expresse my earnest desire to your lo : for zions sake , for whom we should not hold our peace . i know your lo : will take my pleading on this behalf in the better part , because the necessity of a falling & weak church is urgent . i beleeve your lo : is one of zion's friends , & that by obligation ; for when the lord shall count & write up the people , it shall be written this man was born there : therefore because your lo : is a born son of the house , i hope your desire is , that the beauty & glory of the lord may dwell in the midst of the city , whereof your lo : is a son . it must be without all doubt the greatest honour of your place & house , to kiss the son of god , & for his sake to be kind to his oppressed & wronged bride , who now in the day of her desolation beggeth help of you that are the shields of the earth : i am sure ma●y kings , princes & nobles in the day of christ's second coming , would be glad to run errands for christ , even bare footed thorow fire & water ; but in that day he will have none of their service : now he is asking if your lo : will help him against the mighty of the earth , when men are setting their shoulders to christ's fair & beautifull tent in this land , to loose it's stakes & to break it down , & certainly such as are not with christ are against him : & blessed shall your lo : be of the lord , blessed shall your house & seed be , & blessed shall your honour be , if ye empawnd & lay in christ's hand the earledom of cassills [ & it is but a shaddow in comparison of the city made without hands ] and lay it even at the stake , rather then christ & born-down truth want a witness of you , against the apostasie of this land . ye hold your lands of christ , your charters are under his seal , & he who hath many crownes on his head , dealeth , cutteth , & carveth pieces of this clay-heritage to men at his pleasure . it is little your lo : hath to give him , he will not sleep long in your common , but shall surely pay home your losses for his cause . it is but our bliered eyes that look thorow a false glass to this idol-god of clay & think some thing of it : they who are past with their last sentence to heaven or hell , and have made their reckoning & departed out of this smoky inne , have now no other conceit of this world , but as a piece of beguiling , wel-lustred clay : & how fast doeth time [ like a flood still in motion ] carry your lo : out of it ? & is not eternity coming with wings ? court goeth not in heaven as it doeth here . our lord , [ who hath all you the nobles lying in the shell of his ballance ] esteemeth you , accordingly as ye are the bridegroom's friends or foes . your honourable ancestors with the hazard of their lives brought christ to our hands , & it shall be cruelty to the posterity if ye lose him to them . one of our tribes , levi's sons , the watchmen , are fallen from the lord , & have sold their mother , & their father also , and the lord's truth , for their new velvet-world , and there satin-church . if ye the nobles play christ a slip , now when his back is at the wall [ if i may so speak ] then may we say that the lord hath casten water upon scotland's smoking coal : but we hope better things of you . it is no wisdom ; however it be the state-wisdom now in request , to be silent , when they are casting lots for a better thing then christ's coat . all this land , & every man's part of the play for christ , & the tears of poor & friendless zion [ now going doollike in sackcloth ] are up in heaven before our lord , & there is no question but our king & lord shall be master of the fields at length , & we would all be glad to divide the spoile with christ , & to ride in triumph with him ; but oh how few will take a cold bed of straw in the camp with him ! how fain would men have a wel-thatched house above their heads , all the way to heaven ? and many now would goe to heaven the land way [ for they love not to be sea-sick ] riding up to christ upon foot-mantles , & ratling coaches , & rubbing their velvet with the princes of the land , in the highest seats . if this be the way christ called strait & narrow . i quite all skill of the way to salvation . are they not now rooping christ & the gospel ? have they not put our lord jesu to the market & he who outbideth his fellow , shall get him ? o my dear & noble lord , goe on [ howbeit the wind be in your face ] to back our princely captain , be couragious for him : fear not these who have no subscribed lease of dayes , the worms shall eat kings , let the lord jehovah be your fear : and then , as the lord liveth the victory is yours . it is true many are striking up a new way to heaven , but my soul for theirs , if they finde it , & if this be not the onely way whose end is christ's father's house : and my weak experience since the day i was first in bonds hath confirmed me in the truth & assurance of this : let doctors & learned men cry the contrair , i am perswaded this is the way : the bottom hath fallen out of both their wit & conscience at once , their book hath beguiled them , for we have fallen upon the true christ. i dare hazard , if i alone had ten souls , my salvation upon this stone that many now break their bones upon . let them take this fat world , oh poor and hungry is their paradise ! therefore let me entreat your lo : by your compearance before christ , now while this piece of the afternoon of your day is before you , [ for ye know not when your sun will turn , & eternity shall benight you ] let your glory , honour & might worldly , be , for our lord jesus : and to his rich grace , & tender mercy , and to the never-dying comforts of his gracious spirit i recommend your lo : and noble house . aberd. sept. . . your lo : at all obedience . s , r. to the lady largirie . ( ) mistress . grace , mercy & peace be to you . i hope ye know what conditions past betwixt christ & you at your first meeting : ye remember he said , your summer dayes would have clouds and your rose a prickly thorn bende it : christ is unmixt in heaven , all sweetness and honey , here we have him with his thorny and rough cross ; yet i know no tree beareth sweeter fruit then christ's cross , except i would raise a lving report on it : it is your part to take christ as he is to be had in this life : sufferings are like a wood planted round about his house , over door and window : if we could hold fast our grips of him ; the field were won : yet a little while and christ shall triumph : give christ his own short time to spin , out these two long threeds of heaven and hell to all mankind , for certainly the threed will not break ; and when he hath accomplished his work in mount zion and hath refined his silver , he will bring new vessels out of the furnace , and plenish his house and take up house again . i counsel you to free your self of clogging temptations , by overcoming some , & contemning others ; and watching over all : abide true and loyal to christ , for few now are fast to him : they give christ blank paper for a bond of service and attendance , now when christ hath most adoe : to waste a little blood with christ , and to put out part of this drossie world in pawne over in his hand , as willing to quite it for him , is the safest cabinet to keep the world in : but these who would take the world & all their flitring on their back & run away from christ , they will fall by the way & leave their burden behinde them , & be taken captive themselves . well were my soul to put all i have ; life & soul , over in christ's hands ; let him be forth-coming for all . if any ask , how i doe ? i answer , none can be but well that are in christ : and if i were not so , my sufferings had melted me away in ashes and smoke ; i thank my lord that he hath something in me that this fire cannot consume . remember my love to your husband & show him from me , i desire that he may set aside all things & make sure work of salvation , that it be not a seeking when the sand-glass is run out , & time & eternity shall tryst together : there is no errand so wieghty as this : o that he would take it to heart . grace be with you . aberd. yours in christ iesus his lord. s. r. to the lady dungueigh . ( ) mistress . i long to hear from you , & how ye goe on with christ : i am sure that christ & ye once met : i pray you fasten your grips ; there is holding & drawing & much sea-way to heaven , & we are often sea-sick ; but the voyage is so needfull , that we must on any termes take shipping with christ. i beleeve it is a good countrey we are going to , & there is ill lodging in this smoaky house of the world , in which we are yet living . oh that we should love smoke so well & clay , that holdeth our feet fast ! it were our happiness to follow on after christ , & to anchor our selves upon the rock in the upper side of the vail . christ & satan are now drawing to parties , & they are blinde who see not scotland divided in two camps , & christ coming out with his white banner of love , & he hangeth that over the heads of his souldiers : and the other captain , the dragon , is coming out with a great black flag , & crieth , the world , the world , case , honour , & a whole skin , and a soft couch , & there lie they , & leave christ to fend for himself : my counsel is that ye come out & leave the multitude & let christ have your company : let them take clay & this present world who love it : christ is a more worthy & noble portion : blessed are these who get him : it is good ere the storm rise to make ready all , & to be prepared to goe to the camp with christ , seeing he will not keep the house , nor sit at the fire-side with couchers : a showr for christ is little enough oh i finde all too little for him ! woe , woe , woe 's me , that i have no propine for my lord jesus : my love is so feckless that it is a shame too offer it to him . oh if it were as broad as heaven , as deep as the sea , i would gladly bestow it upon him ! i pers●ade you god is wringing grapes of red wine for scotland , & this land shall drink & spue & fall : his enemies shall drink the thick of it & the grounds of it : but scotland's withered tree shall blossom again , & christ shall make a second marriage with her , & take home his wife out of the furnace ; but if our eyes shall see it , he knoweth who hath created time . grace be with you . aberd. . yours in his sweet lord , iesus . s. r. to jonet mcculloch . ( ) loving sister . grace , mercy , & peace be to you : hold on your course , for it may be , i will not soon see you : venture through the thick of all things after christ , & tine not your master christ in the throng of this great market . let christ know how heavy & how many a stone weight you & your cares , burdens , crosses , & sins are ; let him bear all : make the heritage sure to your self , get charters & writs pass●d & through , & put on arms for the battel , & keep you fast by christ , & then let the wind blow out of what airth it will , your soul will not blow in the sea . i finde christ the most steadable friend and companion in the world to me now : the need & usefulness of christ i seen best in trials . oh if hebe not well worthy of his room ! lodge him in house & heart ; & stir up your husband to seek the lord : i wonder he hath never written to me : i doe not forget him . i taught you the whole counsel of god & delivered it to you , it will be inquired for , at your hands , have it in readiness against the time that the lord ask for it : make you to meet the lord ; & rest & sleep in the love of that fairest among the sons of men : desire christ's beauty : give out all your love to him & let none fall by : learn in prayer to speak to him : help your mother's soul , & desire her from me to seek the lord & his salvation , it 's not soon found , many miss it . grace be with you . aberd. . your loving pastor . s. r. to my lord craighall . ( ) my lord. i cannot expound your lo : contrary tides and these tentations wherewith ye are assaulted to be any other thing but christ trying you , & saying unto you & will ye also leave me . i am sure christ hath a great advantage against you , if ye play foul play to him , in that the holy spirit hath done his part , in evidencing to your conscience , that this is the way of christ wherein ye shall have peace , & the other , as sure as god liveth , the antichrist's way : therefore as ye fear god , fear your light & stand in aw of a convincing conscience : it is far better for your lo : to keep your conscience , & to hazard in such a honourable cause , your place ; then wilfully & against your light to come under guiltiness : kings cannot heal broken consciences ; & when death & judgement shall comprize your soul , your counsellers & others cannot become caution to justice for you . ere it be long our lord will put a finall determination to acts of parliament & mens laws , & will clear you before men & angels of mens unjust sentences . ye received honour , & place , & authority , & riches & reputation from your lord , to set forward & advance the liberties & freedom of christ's kingdom : men whose consciences are made of stoutness , think little of such matters , which notwithstanding incroach directly upon christ's prerogative royal . so would men think it a light matter for vzzah to put out his hand to hold the lord 's falling ark , but it cost him his life . and who doubteth but a carnal friend will advise you to shut your window & pray beneath your breath : ye make too great a d●● with your prayers , so would a head-of-wit speak , if ye were in daniel's place : but mens overguilded reasons will not help you when your conscience is like to rive with a double charge . alas , alas , when will this world learn to submit their wisdom to the wisdom of god. i am sure your lo : hath found the truth ; goe not then to search it over again ; for it is ordinary for men to make doubts , when they have a minde to desert the truth . kings are not their own men , their wayes are in god's hand . i rejoyce & am glad that ye resolve to walk with christ , howbeit his court be thin . grace be with your lo : aberd. sept. . . your lo : in his sweet master and lord iesus , s. r. to william rigge . of atherny . ( ) worthy & much honoured sir. grace , mercy & peace be to you : how sad a prisoner would i be , if i knew not that my lord jesus had the keys of the prison himself , & that his death & blood hath bought a blessing to our crosses aswell as to our selves . i am sure , troubles have no prevailing right over us , if they be but our lord's serjeants to keep us in ward while we are in this side of heaven : i am perswaded also , that they shall not goe over the bound-road , nor enter in to heaven with us ; for they finde no welcome there , where there is no more death , neither sorrow nor crying , neither any more pain : & therefore we shall leave them behinde us . oh if i could get as good a gate of sin , even this wofull & wretched body of sin , as i get of christ's cross ! nay indeed i think the cross beared b●th me & it self , rather then i it , in comparison of the tyranny of the lawless flesh & wicked nighbour that dwelleth beside christ's new creature : but oh , this is that which presseth me down , & pai●eth me : jesus christ in his saints sitteth neighbour with an ill second , corruption , deadness , coldness , pride , lust , worldliness , self-love , security , falshood , & a world of ●o● the like , which i finde in me , that are daily doing violence to the new man. o but we have cause to carry low sails , & to cleave fast to free grace , free , free grace ! blessed be our lord that ever that way was found out : if my one foot were in heaven & my soul half in , if free-will & corruption were absolute lords of me , i should never win wholly in . o but the sweet , new & living way that christ hath stroke up to our home , be a safe way ! i finde now presence & acc●ss a greater dainty then b●fore , but yet the bridegroom looketh through the lattes & thorow the hole of the door . o if he & i were in fair dry land together in the other side of the water . grace be with you . aberd. sept. . yours in his sweet lord iesus , s r. to the lady kilconquhair . ( ) mistress . grace , mercy & peace be to you : i received your letter : i am heartily content ye love & own this opp●essed and wronged cause of christ , & that now wh●n so many are miscarried , ye are in any measure taken with the love of jesu● : weary not , but come in & see if there be not more in christ then the tongue of men & angels can express : if ye seek a gate to heaven , the way is in him , or , he is it : what ye want is treasured up in jesus , & he saith , all his are yours , even his kingdom , he is content to divide it betwixt him & you , yea his throne & his glory , luk. . . ioh. . . rov . . . & therefore take pains to climb up to that bes●eged house to christ : for devils , men & armies of temptations are lying about the house to hold out all that are out ; & it is taken with violence : it is not a smooth & easie way , neit●er will your weather be fair & pleasant ; but whosoever saw the invisible god & the fair city , make no reckoning of loss●s or crosses : in ye must be , cost you what it will ; stand not for a price & for all that ye have , to win the castle ; the rights to it are won to you , & it is disponed to you in your lord jesus's testament , & see what a fair legacy your dying friend christ hath left you : and there wanteth nothing but possession . then get up in the strength of the lord ; get over the water to poss●ss that good land : it is better then a land of olives & wine-trees , for the tree of life that beareth twelve manner of fruits every moneth is there before you , & a pure river of life , clear as crystal , proceeding out of the throne of god and of the lamb , is there . your time is short , therefore lose no time : gracious & faithfull is he who hath called you to his kingdom & glory . the city is yours by free conquest & by promise , & therefore let no uncouth lord-idol put you from your own . the devil hath cheated the simple heir of his paradise , & by enticing us to taste of the forbidden fruit , hath , as it were , bought us out of our kindly heritage : but our lord , christ jesus , hath done more then bought the devil by , for he hath redeemed the wodset & made the poor heir free to the inheritāce . if we knew the glory of our elder brother in heaven , we would long to be there to see him , & to get our fill of heaven : we children think the earth a fair garden , but it is but god's out-field & wilde , cold , barren ground : all things are fading that are here : it is our happiness to make sure christ to our selves . thus remembring my love to your husband & wi●king to him what i write to you , i commit you to god's tender mercy . aberd. sepr . . . yours in his sweet lord iesus . s. r. to the lady craighall . ( ) honourable and christian lady . grace , mercy & peace be to you : i cannot but write to your la : of the sweet & glorious termes i am in with the most joyful king that ever was , under this well thrifing & prosperous cross : it is my lord's salvation wrought by his own right hand , that the water doeth not suffocat the breath of ●●pe & joyfull courage in the lo●d jesus : for his own person is still in the camp with his poor souldier . i see , the cross is tied with christ's hand to the end of an honest profession : we are but fools to endeavour to loose christ's knot . when i consider the comforts of god , i durst not consent to sell or wod-set my short life-rent of the cross of the lord jesus . i know that christ bought with his own blood a right to sanctified & blessed crosses , in as far , as they blow me over the water to my long desired home : & it were not good that christ should be the buyer & i the seller . i know time & death shall take sufferings fairly off my hand : i hope we shall have an honest parting at night , when this piece cold & frosty afternoon-tide of my evil & rough day , shall be over : well is my soul of either sweet or sowre that christ hath any part or portion in : if he be at the one end of it , it hall be well with me . i shall die ere i libell faults against christ's cross ; it hall have my testimonial under my hand , as an honest & saving mean of christ for mortification & faith's growth . i have a stronger assurance since i came over forth , of the excellency of jesus then i had before . i am rather about him then in him , while i am absent from him in this house of clay : but i would be in heaven for no other cause , but to essay & try , what boundies joy it must be , to be over head & ears in my welbeloved christ's love . o that fair one hath my heart for evermore ! but alas , it is over little for him ! o if it were better & more worthy for his sake ! o if i might meet with him face to face in this side of eternity , & might have leave to plead with him that i am so hungred & famished here , with the niggardly portion of his love that he giveth me ! o that i might be carver & steward my sel● at mine own will of christ's love ! [ if i may lawfully wish this ] then would i enlarge my vessel [ alas , a narrow & ebbe soul ] & take in a sea of i ▪ love . my hunger for it is hungry & lean in beleeving that ever i shall be satisfied with that love , so fain would i have , what i know i cannot hold . o lord jesus , delightest thou , delightest thou to pine & torment poor souls with the want of thy incomparable loved . o if i durst call thy dispensation cruell ! i know thou thy self a●t mercy without either brim or bottom ; i know tho● art a god bankfull of mercy & love , but oh alas , little of it cometh my way : i die to look a far off to that love , because i can get but little of it : but hope saith , this providence shall ere long look more favourably upon poor bodies , & me also . grace be with your la : spirit . aberd. sept. . . yours la : in his sweet lord iesus . s. r. to mr james hamilton . ( ) reverend & dear brother . peace be to you from god our father and from our lord jesus : i am laid low when i remember what i am , and that my out-side casteth such a lustre when i finde so little within . it is a wonder that christ's glory is not defiled in running through such an unclean & impure channel : but i see christ will be christ in the dreg and refuse of men : his art , his shining wisdom , his beauty speaketh loudest in blackness , weakness , deadness , yea in nothing . i see , nothing , no money , no worth no good , no life , no deserving is the ground that omnipotency delighteth to draw glory out of . o how sweet is the inner side of the walls of christ's house , and a room beside himself ! my distance from him maketh me sad . o that we were in others arms ! o that the middle things betwixt us were removed ! i finde it a difficult matter to keep all stots with christ : when he laugheth i scarce beleeve it , i would so fain have it true . but i am like a low man looking up to a high mountain , whom weariness and fainting overcometh . i would climb up , but i finde that i doe not advance in my journey as i would wish : yet i trust he shall take me home against night . i marvel not that antichrist in his slaves is so busie , but our crowned king seeth and beholdeth , and will arise for zion's safety . i am exceedingly distracted with letters and company that vilite me ; what i can doe , or time will permit , i shall not omit : excuse my brevity , for i am straitned . remember the lord's prisoner : i desire to be mindfull of you . grace , grace be with you . aberd. sept. . . yours in his sweet lord iesus . s. r. to mr george dumbar . ( ) reverend & dearly beloved in the lord. grace , mercy & peace be to you : because your words have strengthened many , i was silent expecting some lines from you in my bonds , & this is the cause why i wrote not to you : but now i am forced to break off and speak . i never beleeved till now , that there was so much to be found in christ in this side of death and of heaven . o the ravishments of heavenly joy that may be had here , in the small gleanings of comforts that fall from christ ! what fools are we who know not and consider not the weight and the telling that is in the very earnest-penny & the first fruits of our hoped for harvest ! how sweet , how sweet is our infeftment ? o what then must personal possession be ? i finde that my lord jesus hath not miscooked or spilt this sweet cross , he hath an eye on the fire and the melting gold , to separate the mettall and the dross . o how much time would it take me , to read my obligations to jesus my lord , who will neither have the faith of his own to be burnt to ashes ; nor yet will have a poor beleever in the fire to be half raw , like ephraim's unturned cake● this is the wisdom of him who hath his fi●el● zion and his fur●ace in jerusa●em . i need not either bud or flatter temptations , cr●sses , nor strive to buy the devil or this malicious world by , or r●deem their kindness with half a han-breadth of truth : he who is sur●ty for his servant for good doeth power fully over-rule all that . i s●e my prison hath neither lock nor door ; i am free in my bonds , and my chains are made of rotten straw , they shall not bide one pull of faith . i am sure they are in hell who would exchange their torments with our crosses , suppose they should nev●r be delivered , & give twenty thousand years torment to boot , to be in our bonds for ever : & therefore we wrong christ who si●…h & fear & doubt & despond in them . our suff●●ings are washen in christ's blood as well as our souls ; for christ's merits bought a blessing to the crosses of the sons of god ; and jesus hath a back-bond of all our temptations , that the free warders shall come out by law and justice , in respect of the infinite and great summe that the redeemer paid . our troubles ow us a free passage through them : devils and men and crosses are our debters , and death and all storms are our debters , to blow our poor tossed bark over the water fraught-fr●e , & to set the travellers in their own known ground : therefore we shall die & yet live : we are over the water [ some way ] already ; we are married , & our tocher-good is payed ; we are already more then conquerours : if the devil and the world knew how the court with our lord shall goe , i am sure they would hire death to take us off their hand ; our sufferings are the onely w●ack & ruine of the black kingdom : and yet a little & the antichrist must play himself with the bones & slain bodies of the lamb's followers ; but withall we stand with the hundred fourty & four thousand who are with the lamb upon the top of ●ount sion : antichrist & his followers are down in the valley ground , we have the advantage of the hill : our temptation are alwayes beneath , our waters are beneath our breath ; as dying and behold we live : i never heard before of a living death , or a quick death , but ours : our death i● not like the common death ; christ's skill , his handy work & a new cast of christ's admirable art may be seen in our quick death . i bless the lord that all our troubles come through christ's singers , & that he casteth sugar among them , and casteth in , some ounce weights of heaven and of the spirit of glory [ that resteth on suffering beleevers ] in our cup in which there is no taste of hell . my dear brother , ye know all these better then i : i send water to the sea , to speak of these things to you : but it easeth me to desire you to help me to pay tribute of praise to jesus . o what praises i ow him ! i would i were in my free heritage , that i might begin to pay my debts to jesus . i entreat for your prayers & praises : i forget not you . aberd. sept. . your brother and fellow sufferer in and for christ. s. r. to mr david dickson . ( ) reverend and welbeloved brother in the lord. i bless the lord who hath so wonderfully stopped the on-going of that lawless process against you . the lord reigneth , & hath a saving eye upon you & your ministery , & therefore fear not what men can doe . i bless the lord that the irish ministers finde employment , & the professors comfort of their ministery : beleeve me , i durst not , as i am now disposed , hold an honest brother out of the pulpit : i trust , the lord shall guard you & hide you in the shadow of his hand : i am not pleased with any that are against you in that . i see this , in prosperity mens conscience will not start at small sins : but if some had been where i have been since i came from you , a little more would have caused their eye water & troubled their peace . o how ready are we to incline to the world's-hand ? our arguments being well examined are often drawn from our skin : the whole skin & a peaceable tabernacle is a topick maxime in great request in our logick . i finde a little breirding of god's seed in this town , for the which the doctors have told me their minde , that they cannot bear with it , and have examined and threatned the people that haunt my company : i fear i get not leave to winter here , and whether i goe , i know not ; i am ready at the lord's call . i would i could make acquaintance with christ's cross , for i finde , comforts lie to , & follow upon the cross . i suffer in my name by them : i take it as a part of the crucifying of the old man : let them cut the throat of my credit & doe as they like best with it , when the wind of their calumnies hath blown away my good name from me in the way to heaven , i know christ will take my name out of the mire & wash it & restore it to me again . i would have a minde ( if the lord would be pleased to give me it ] to be a fool for christ's sake . sometimes while i have christ in my arms , i fall asleep with the sweetness of his presence , & he in my sleep stealeth away out of my arms , & when i awake i mis● him . i am much comforted with my lady pi●sligo , a good woman & acquainted with god's wayes . grace be with you . aberd. sept. . . yours in his sweet lord. iesus , s. r. to the right honourable , my lord lowdoun . ( . ) right honourable . grace mercy & peace be to your lo : i rejoyce exceedingly that i hear your lo : hath a good minde to christ & his now-born-down truth . my very dear lord , goe on in the strength of the lord to carry your honour & worldly glory to the new ierusalem : for this cause your lo : received these of the lord : this is a sure way for the establishment of your house if ye be of these who are willing in your place to build zion's old waste places in scotland . your lo : wanteth not god's & man's law both , now to come to the streets for christ : & suppose the bastard laws of man were against you , it is an honest & zealous errour , if here ye slip against a point or punctilio of standing policy : when your foot slippeth in such known ground as is the royal prerogative of our high & most truly dread ●overaign [ who hath many crowns on his head ] & the liberties of his house , he will hold you up . blessed shall they be who take babel's little ones & dash their heads against stones : i wish your lo : have a share of that blessing with other worthy nobles in our land . it is true , it is now accounted wisdom for men to be partners in pullin up the stakes & loo●ng the cords of the tent of christ : but i am peswaded , that that wisdom is cried down in heaven , & shall never passe for true wisdom it● the lord , whose word crieth shame upon wit against christ & truth : & accordingly it shall prove shame & confusion of face in the end . our lord hath given your lo : 〈◊〉 of a better stamp , & learning also wherein yeare not behinde th disputer and the s●●be . o what a bless●d thing i● it to see no●ility , learning & sanctification , all co curre in one ! for these ye ow your sel to christ & his ●ingdom : god hath be-wildered & b●-misted the wit & the learning of the scribes & disputer of this time ; they look asquint to the bible : this blinding & be-●…ing world blindfoldeth mens light , that they are affraid to se straight out b●fore them , nay their very light playeth the knave , or wo●s , to truth . your lo : knoweth , within a little while , policy against trut● will blu●h , & the works of men shall burn , even their spider-w●b , who spin out many hundred ells & webs of indifferencie in the lord's worship , moe then ever ●oses , who would have an●oof m●●t rial ; & daniel , who would have a look out at a wi●dow a matter of life & death , then ever [ i say ] these men of god dreamed of . alas , that men dare shape , carve , cut & clippe our king 's princ●ly testament in length and breadth and in all dimensions answerable to the conceptions of such policy as a h ad-of-wit thinketh a safe and trim way of serving god. how have men forgotten the lord , that they dàre goe against even that truth which once they preached themselves , howbeit their sermons now be as thin sown as strav-berri●s in a wood or wilderness . certainly the s●eetest & safest course is , for this short time of the afternoon of this ol● & declining world , to stand for jesus : he hath said it & it is our part to beleeve it , that ere is be long time shall be no more , and the heaven shall wax old as a garment : 〈◊〉 doe we not see it already an old hollie & threed-bare garment ? doeth not or ple & la●e ature t●●l us , that the lord will fold up the old garment , 〈◊〉 and lay it aside , & that the heavens shall be folded together as a scroll & this pest-house shall be burnt with fire , & that both plenishing & walls shall melt with fervent heat ? for at the lord 's coming he will doe with this earth as men doe with a leper house , he wil burn the walls with fire & the plenishing of the house also , pet. , , , . my very daer lord , how shall ye rejoyce in that day to have christ , angels , heaven , & your own conscience to smile upon you . i am perswaded one sick night through the terrors of the almighty , would make men [ whose conscience hath such a wide throat as an image like a chathedral church would goe down it ] have other thoughts of christ and his worship then now they please themselves with . the scarcity of faith in the earth saith , we are hard upon the last nick of time : blessed are these who keep their garments clean against the bridegroom's coming : there shall be spotted clothes & many defiled garments at his last coming ; & therefore few found worthy to walk with him in white . i am perswaded , my lord , this poor travelling woman , our pained church , is with childe of victory & shall bring forth a man-childe that shall be caught up to god & his throne , howbeit the dragon [ in his followers ] be attending the childe-birth-pain , as an egyptian midwife , to receive the birth & strangle it : isa. : . but they shall be disappointed who thirst for the destruction of zion , they shall be as when a hungry man dreameth that he eateth but behold he awaketh & his soul is empty , or when a thirsty man dreameth , that he drinketh but behold he awaketh & is faint & his soul is not satisfied : so shall it be , i say , with the multitude of all the nations that fight against mount zion . therefore the weak , & feeble , these that are as signes & wonders in israel , have chosen the best side , even the side that victory is upon ; & i think , this is no evil policy . verily for my self , i am so well pleased with christ & his noble & honest-born cross , this cross that is come of christ's house , & is of kin to himself , that i should weep if it should come to niffering & bar●●ring of lots & condition with these that are at ease in zion : i hold still my choice & blesse my self in it . i see , & i beleeve there is salvation in this way that is every where spoken against : i hope to goe to eternity & to venture upon the last evil to the saints , even upon death , fully perswaded that this onely , even this , is , the saving way for rackel consciences & for weary & laden sinners to finde ease & peace for evermore into : & indeed it is not for any worldly respect that i speak so of it : the weather is not so hot that i have great cause to startle in my prison , or to boast of that ●ntertainment that my good friends the prelats , intend for me , which is banishment , if they shall obtain their desire & effectu at what they design ; but let it come , i rue not that i made christ my waile & my choice ; i think him ay the longer the better . my lord , it shall be good service to god to hold your noble friend & chief upon a good course for the truth of christ. now the very god of peace establish your lo : in christ jesu● unto the end . aberd. sept , . . your lo : in his sweet lord iesus . s. r. to the laird of gaitgirth . ( ) much honoured sir. grace , mercy & peace be to you : i can doe no more but thank you in paper , & remember you to him whom i serve , for your kindness & care of a prisoner . i ble●s the lord , the cause i suffer for needeth not to blu●h before kings : christs white , honest & fair truth needeth neither wax pale for fear , nor blush for shame . i bless the lord who hath graced you to own christ now , when so many are affraid to profess him , & hide him for fear they suffer loss by avouching him . alas that so many in these dayes are carried with the times : as if their conscience rolled upon oyled wheels so doe they goe any way the wind bloweth them , & because christ is not market-sweet , men put him away from them . worthy & much honoured sir , goe on to own christ & his oppressed truth : the end of sufferings for the gospel is rest and gladness : light & joy is sown for the mourners in zion and the harvest [ which is of god's making for time & manner ] is neer : crosses have right & claim to christ in hs members , till legs & arms & whole mystical-christ be in heaven : there will be rain & hail & storm●●n the saints clouds , ever till god cleanse with fire the works of creation , & till he burn the botch-house of heaven & earth that mens sin hath subjected unto vanity . they are blessed who suffer & sin not , for suffering is the badge that christ hath put upon his followers . take what way we can to heaven , the way is hedged up with crosses , there is no way , but to break through them ; wit & wiles , shifts & laws will not finde out a way about the cross of christ but we must through , one thing by experience my lord hath taught me , that the waters betwixt this & heaven may all be ridden if ●e be well hors'd , i mean if we be in christ , & not one shall drown by the way but such as love their own destruction . oh if we could wait on for a time & beleeve in the dark the salvation of god! at least we are to beleeve good of christ till he give us the slip [ which is impossible ] & to take his word for caution that he shall fill up all the blanks in his promises & give us what we want : but to the unbeleever christ's testament is white , blank , unwritten paper , worthy and dear sir , set your face to heaven & make you to stoop at all the low entries in the way : that ye may receive the kingdom as a childe : without this , he that knew the way said , there is no entry in . o but christ be willing to lead a poor sinner ! o what love my poor soul hath found in him in the house of my pilgrimage ! suppose love in heaven and earth were lost , i dare swear it may be found in christ. now the very god of peace establish you till the day of the glorious appearance of christ. aberd. sept. . . yours in his sweet lord iesus . s. r. to the lady gaitgirth . ( ) much honoured & christian lady . grace , mercy & peace be to you : i long to hear how it goeth with you & your children : i exhort you not to lose breath nor to faint in your journey : the way is not so long to your home as it was , it will wear to one step or an inch at length , & ye shall come ere long to be within your arm-length of the glorious crown . your lord jesus did sweat & pant ere he got up that mount , he was at father save me with it , it was he who , psal. : . said . i am poured out like water ; all my bones are out of joynt [ christ wa● as if they had broken him upon the wheel ] my heart is like wax , it is melted in the midst of my bowels v. . my strength is dried up like a po●sheard : i am sure ye love the way the better that his holy feet trod it before you : crosses have a smell of crossed & pained christ. i beleeve your lord will not leave you to die your alone in the way . i know ye have sad hours when the comforter is hid under a vail & when ye inquire for him , & finde but a toom nest : this i grant is but a cold good-day when the seeker misseth him whom the soul loveth ; but even his unkindness is kind , his absence lovely , his mask a sweet fight , till god send christ himself in his own sweet presence : make his sweet comforts your own , & be not strange & shame fast with christ : homely dealing is best for him , it is his liking . when your winter storms are over , the summer of your lord shall come : your sadness is with childe of joy , he will doe you good in the latter end . take no heavier lift of your children then your lord alloweth , give them room beside your heart , but not in the yolk of your heart , where christ should be ; for then they are your idols , not your bairns : if your lord take any of them home to his house before the storm come on , take it well , the owner of the orchard may take down two or thr●…●pples off his own trees before midsummer & ere they get the harvest sun , & it would not be seemly that his servant , the gardiner , should chide him for it : let our lord pluck his own fruit at any season he pleaseth ; they are not lost to you , they are laid up so well as that they are coffered in heaven where our lord 's best jewely lie : they are all free goods that are there , death can have no law to arrest any thing that is within the walls of the new ierusalem . all the saints , because of sin , are like old rusty horologies that must be taken down , & the wheels scoured & mended , & set up again in better case then before : sin hath rusted both soul & body : our dear lord by death taketh us down to scour the wheels of both , & to purge us perfectly from the root and remainder of sin , & we shall be set up in better case then before . then pluck up your heart , heaven is yours , & that is a word few can say . now the great shepherd of the sheep & the very god of peace confirm & establish you to the day of the appearance of christ our lord. aberd. sept. . yours in his sweet lord iesus . s. r. to his revend & very dear brother mr george gillespie . [ ] my very dear brother . i received yours : i am still with the lord , his cross hath done that which i thought impossible once : christ keepeth tryst in the fire & water with his own , & cometh ere our breath goe out & ere our blood grow cold . blessed are they whose feet escape the great golden net that is now spread : it is our happiness to take the crabbed , rough & poor side of christ's world , which is a lease of crosses & losses for him ; for christ's in comes & casualities that follow him are many : & it is not a little one , that a good conscience may be had in following him this is true gain & most to be laboured for & loved . many give christ for a shadow , because christ was rather beside their con●cience in a dead & reprobate light , then in their conscience . let us be ballasted with grace , that we be not blowen over & that we staggar not . yet a little while & christ & his redeemed ones shall fill the field & come out victorious : christ's glory of triumphing in scotland is yet in the bud & in the birth , but the birth cannot prove an abortive : he shall not faint nor be discouraged till he have brought forth judgement unto victory . let us still minde our covenant : & the very god of peace be with you . aberd. . sept. . your brother in christ. s. r. to mr mathew mowat . ( ) reverend & dear brother . i am refreshed with your letters : i would take all well at my lord's hands that he hath done , if i knew i could doe my lord any service in my suffering : suppose my lord would make a stop-hole of me to fill a hole in the wall of his house , or a pinning in zion's new work : for any place of trust in my lord's house , as steward or chamberlain , or the like : surely i think my self [ my very dear brother , i speak not by any proud figure or trope ] unworthy of it ; nay i am not worthy to stand behinde the door : if my head & feet & body were half out , half in , in christ's house , so i saw the fair face of the lord of the house , it would still my grieuing & love-sick desires . when i hear that the men of god are at work & speaking in our lord jesus his name , i think my self but an out-cast or out-law chased from the city to lie on the hills & live amongst the rocks & out-fields . o that i might but stand in christ's out-house , or hold a candle in any low vault of his house ! but i know this is but the vapours that arise out of a quarrellous & unbeleeving heart , to darken the wisdom of god. and your fault is just mine , that i cannot beleeve my lord's bare & naked word : i must either have an apple to play me with & shake hands with christ , & have seal , caution , & witness to his word , or else i count my self loose ; how beit i have the word & faith of a king. oh , i am made of unbelief & cannot swim but where my feet may touch the ground ! alas , christ under my temptations is presented to me as lying-waters , as a dyvour & a cousener ! we can make such a christ as temptations [ casting us in a night-dream ] doeth feign & devise [ & tempeations represent christ ever unlike himself ] & we in our folly listen to the tempter . if i could minister one saving word to any , how glad would my soul be : but i my self [ which is my greatest evil ] often mistake the cross of christ : for i know if we had wit & knew well that ease slayeth us fools , we would desire a market where we might barter or niffer our lazie ease with a profitable cross ; howbeit there be an out-cast natural betwixt our desires & tribulation : but some give a dear price & gold for physick which they love not & buy sickness , howbeit they wish rather to have been whole then to be sick . but surely . brother , ye shall not have my advice [ howbeit alas i cannot follow it my self ] to contend with the honest & faithfull lord of the house ; for goe he or come he , he is ay gracious in his departure : there are grace & mercy & loving kindness upon christ's back-parts : & when he goeth away , the proportion of his face , the image of that fair sun that staveth in eyes , senses & heart after he is gone , leaveth a mass of love behinde it in the heart . the sound of his knock at the door of his beloved after he is gone & past , leaveth 〈◊〉 share of joy & sorrow both : so we have something to feed upon till he return , & he is more loved in his departure , & after he is gone then before , as the day in the declining of the sun & toward 's the evening is often most desired . and as for christ's cross i never received evil of it , but what was of mine own making : when i miscooked christ's physick , no marvel that it hurt me : for since it was on christ's back it hath alwayes a sweet smell & these years it keepeth the smell of christ ; nay it is elder then that too , for it is a long time since abel first hansel'd the cross & had it laid upon his shoulders & down from him all alongst to this very day all the saints have known what it is . i am glad that christ hath such a relation to this cross , & that it is called the cross of our lord iesus , gal. : v. . his reproaches , heb. : . as if christ would claim it as his proper goods , & so it cometh in the reckoning among christ's own property : if it were simple evil , as sin is , christ , who is not the author nor owner of sin , would not own it . i wonder at the enemies of christ [ in whom malice hath run away with wit , & will is up & wit down ] that they would essay to lift up the stone laid in zion : surely it is not laid in such sinking ground as that they can raise it or remove it ; for when we are in their belly & they have swallowed us down , they will be sick & spue us out again . i know zion & her husband cannot both sleep at once : i beleeve our lord once again shall water with his dew the withered hill of mount zion in scotland & come down & make a new marriage again , as he did long since . remember our covenant : your excuse for your advice to me is needless : alas , many sit beside light as sick folks beside meat & cannot make use of it . grace be with you . aberd. sept. . . your brother in christ , s. r. to mr john meine . ( ) dear brother . i received your letter : i cannot but testifie under mine own hand , that christ is still the longer the better , & that this time is the time of loves . when i have said all i can , others may begin & say , i have said nothing of him . i never knew christ to ebbe or flow , wax or wane : his winds turn not when he seemeth to change , it is but we who turn our wrong side to him . i never had a plea with him in my hardest conflicts but of mine own making . oh that i could live in peace & good neighbourhood with such a second , & let him alone ! my unbelief made many black lies , but my recantation to christ is not worth the hearing . surely he hath born with strange gâdes in me : he knoweth my heart hath not naturall wit to keep quarters with such a saviour . ye doe well to fear your own backsliding : i had stood sure , if i had in my youth borrowed christ to be my bottom : but he that beareth his own weight to heaven , shall not fail to slip & sink . ye had no need to be bare-footed among the thorns of this apostat generation , lest a stob strike up in your foot & cause you to halt all your dayes : and think not , christ will doe with you in the matter of suffering as the pope doeth in the matter of sin : ye shall not finde that christ will sell a dispensation or give a dyvour's protection against crosses : crosses are proclaimed as common accidents to all the saints , & in them standeth a part of our communion with christ : but there lieth a sweet casuality to the cross ; even christ's presence & his comforts when they are sanctified . remember my love to your father & mother . grace be with you . aberd. . sept. yours in his sweet lord iesus . s. r. to john fleeming . bailiffe of leith . ( ) much honoured in the lord. grace , mercy & peace be to you : i am still in good termes with christ , however my lord's wind blow , i have the advantage of the calm & sunny side of christ. devils , & hell , & devil's servants , are all blowen blinde in pursuing the lord 's little bride : they shall be as a night-dream who fight against mount zion . worthy sir , i hope ye take to heart the worth of your calling : this great fair & meeting of people will skaile , & the port is open for us : as fast as time weareth out , we flee away : eternity is at our elbow . o how blessed are they who in time make christ sure for themselves ; salvation is a great errand ; i finde it hard to fetch heaven . oh that we could take pains on our lamps for the bridegroom 's coming ! the other side of this world will be turned up incontinent , & up shall down , & these that are weeping in sack-cloth shall triumph on white horses , with him whose name is the word of god. these dying idols , the fair : creatures that we whorishly love better then our creator , will pass away like snow water . the godhead , the godhead , a communion with god in christ , to be halvers with christ of the purchased house & inheritance in heaven , should be your scope & aime . for my self , when i lay my counts , o what telling , o what weighing is in christ ! o how soft are his kisses ! o love , love surpassing in jesus ! i have no fault to that love , but that it seemeth to deal niggardly with me : i have little of it . o that i had christ's seen & read band , subscribed by himself , for my fill of it ! what garland have i , or what crown , if i looked right on things , but jesus ? oh there is no room in us on this side of the water for that love ! this narrow bit earth & these ebbe & narrow souls can hold little of it because we are full of rifts . i would glory , glory would enlarge us [ as it will ] & make us tight , & close up our seams & rifts , that we might be able to comprehend it , which yet is incomprehensible . remember my love to your wife . grace be with you . aberd. sept. . . yours in his sweet lord iesus . s. r. to alexander gordon of earlestoun . [ . ) much honoured sir. howbeit i would have been glad to have seen you ; yet seeing our lord hath been pleased to break the snare of your adversaries , i heartily bless our lord on your behalf . our crosses for christ are not made of iron , they are softer and of more gentle mettall : it is easy for god , to make a fool of the devil the father of all fools . as for me , i but breath out what my lord breatheth in : the scum & froth of my letters , i father upon my own unbeleeving heart . i know your lord hath something to doe with you , because satan & malice have shot sore at you ; but your bowe abideth in it's strength . ye shall not by my advice be a halver with christ , to divide the glory of your deliverance betwixt your self & him ; or any other second mean whatsoever : let christ [ as it setteth him well ] have all the glory , & triumph his alone . the lord set himself on high in you : i see christ can borrow a cross for some hours , & set his servants beside it , rather then under it , & win the plea too , yea & make glory to himself & shame to his enemies & comfort to his children out of it : but whether christ buy or borrow crosses , he is king of crosses , & king of devils , & king over hell , & king over malice : when he was in the grave , he came out , & brought the keys with him : he is lord-jaylor , nay what say i , he is captain of the castle , & he hath the keys of deaths hell ; & what are our troubles but little deaths : & he who commandeth the great castle commandeth the little also . . i see , a hardned face & two skins upon our browes , against the winter hail , & stormy wind , is meetest for a poor traveller in a winter journey to heaven . o what art is it to learn to endure hardness & to learn to goe bare footed either through the devil's fiery coals or his frozen waters ! . i am perswaded a sea-venture with christ maketh great riches : is not our king jesus his ship coming home , & shall not we get part of the gold ? alas , we fools miscount our gain when we seem losers . beleeve me , i have no challenges against this well-born cross , for it is come of christ's house & is honourable & his propine , to you it is given to suffer . o what fools are we to undervalue his gifts , & to lightlie that which is true honour ! for if we could be faithfull , our tackling shall not loose , nor our mast break , nor our sails blow into the sea . the bastard crosses , the kinless & base-born crosses of worldlings for evil doing , must be heavie & grievous ; but our afflictions are light & momentany . . i think my self happy that i have lost credit with christ , & that in this bargain i am christ's sworn dyvour , to whom he will lippen nothing , no not one pin in the work of my salvation : let me stand in black and white in the dyvourbook be ore christ , i am happy that my salvation is concredited to christ's mediation : christ oweth no faith to me , to lippen any thing to me ; but o what faith & credit i ow to him ! let my name fall & let christ's name stand in honour with man & angel . alas , i have no room to spread out my affection before god's people , & i see not how i can shout out & cry out the loveliness , the high honour & the glory of my fairest lord jesus . oh that he would let me have a bed to lie in , to be delivered of my birth , that i might paint him out in his beauty to men as i dow . . i wondered once at providence & called white providence black & unjust , that i should be smothered in a town where no soul will take christ off my hand : but providence hath another lustre with god , then with my bliered eyes . i proclaim my self a blinde body who know not black & white in the uncouth course of god's providence . suppose christ would set hell where heaven is & devils up in glory beside the elect angels [ which yet cannot be ] i would i had a heart to acquiesce in his way without further dispute . i see , infinite wisdom is the mother of his judgements & his wayes pass finding out . . i cannot learn , but i desire to learn to bring my thoughts , will , & lusts , in under christ's feet , that he may trample upon them : but alas , i am still upon christ's wrong side . grace be with you . aberd. sept. . . yours in his sweet lord iesus : s. r. to robert lennox . of disdove . [ ] worthy & dear brother . i forget you not in my bonds : i know ye are looking to christ , & i beseech you , follow your look . i can say more of christ now by experience [ though he be infinitly above & beyond all that can be said of him ] then when i saw you . i am drowned over head & ears in his love . sell , sell , sell all things for christ. if this whole world were the balk of a ballance , it should not be able to bear the weight of christ's love ; man & angels have short arms to fathom it : set your feet upon this piece blew & base clay of an over-guilded & fair plaistered world ; an hours kissing of christ is worth a world of worlds . sir , make sure work or your salvation , build not upon sand , lay the foundation upon the rock in zion : strive to be dead to this world & to your will & lusts : let christ have a commanding power & a king throne in you : walk with christ , howbeit the wind should take the hide off your face : i promise you christ will win the field : your pastors cause you to erre ; except you see christ's word , goe not one foot with them : countenance not the reading of that romish service-book : keep your garments clean , as ye would walk with the lamb clothed in white . the wrongs i suffer are upon record in heaven : our great master & judge will be upon us all , & bring us before the sun in our black 's & white 's : blessed are they who watch & keep themselves in god's love . learn to discern the bridegroom's tongue , & to give your self to prayer & reading . ye was often a hearer of me : i would put my heart blood upon the doctrine i taught , as the onely way to salvation : goe not from it , my dear brother . what i write to your self , i write to your wife also . minde heaven & christ , & keep the spunk of the love of christ you have gotten ; christ shall blow on it , if ye entertain it , & your end shall be peace . there is a fire in our zion ; but our lord is but seeking a new bride refined & purified out of the furnace . i assure you , howbeit we be nick-named puritans , all the powers of the world shall not prevail against us : remember , though a sinfull man write it to you , these people shall yet be in scotland as a green olive-tree & a field blessed of the lord , & it shall be proclaimed , up , up with christ , & down , down with all contrary powers . sir , pray for me , [ i name you to the lord ] for further evil is determined against me . remember my love to christian murray & her daughter : i desire her in the edge of her evening to wait a little , the king is coming , & he hath something , that she never saw , with him : heaven is no dream : come & see will teach her best . grace , grace be with you . aberd. sept. . . yours in his sweet lord iesus . s. r. to marion mcknaught : [ ] dearest in our lord iesus . count it your honour that christ hath begun at you to fine you first : fear not , saith the amen , the true & faithfull witness : i write to you , as my master liveth , upon the word of my royal king , continue in prayer & in watching , & your glorious deliverance is coming : christ is not far off , a fig , a straw for all the bits of clay that are risen against us : ye shall thresh the mountains & fan then like chaff , isa. . if ye slack your hands at your meetings & your watching to prayer , then it would seem our rock hath sold us ; but be dililigent & be not discouraged . i charge you in christ rejoyce , give thanks , beleeve , be strong in the lord : that burning bush in galloway & kirk●…dbright shall not be burnt to ashes ; for the lord is in the bush . be not discouraged that banishment is to be procured by the king's warrand to the councel , against me : the earth is my lord's ; i am filled with his sweet love ; & running over : i rejoyce to hear ye are in your journey : such newes as i hear of all your faith & love , rejoyce my sad heart . pray for me , for they seek my hurt , but i give my self to prayer . the blessing of my lord & a prisoner of christ's blessing be with you . o chosen & greatly beloved woman , faint not : fy , fy , if ye faint now : ye lose a good cause : double your meetings ; cease not for zion's sake , & hold not your peace till he make jerusalem a praise in the earth . aberd. . yours in christ iesus his lord. s. r. to thomas corbet . [ ] dear friend . i forget you not : it shall be my joy that ye follovv after christ till ye finde him : my conscience is a feast of joy to me , that i sought in singleness of heart , for christ's love , to put you upon the king's high-vvay to our bridegroom & our father's house : thrice blessed are ye , my dear brother , if ye hold the way : i beleeve , ye and christ once met , i hope ye will not sunder with him : follovv the counsel of the man of god mr william dalgl●ish . if ye depart from what i taught you in a hair-breadth , for f●ar or favour of men or desire of ease in this world , i take heaven & earth to witness that ill shall come upon you in end . build not your nest here : this world is an hard ill made bed , no rest in it , for your soul : awake , awake , & make haste to seek that pearl christ , that this world seeth not . your night and your master christ , will be upon you within a clap ; your hand-breadth of time will not bide you : take christ , hovvbeit a storm follow him : howbeit this day be not yours & christ's , the morrow will be yours & his . i would not exchange the joy of my bonds & imprisonment for christ , with all the joy of this dirty & soul-skinned world . i have a love-bed with christ , & am filled with his love . i desire your vvife to doe what i write to you : let her remember how dear christ would be to her , when her breath turneth cold , & the eye-strings shall break . o how joyfull should my soul be , to know that i had brought on a marriage betvvixt christ & that people , fevv or many : if it be not so , i vvill be woe to be a vvitness against them . use prayer , love not the world , be humble and esteem little of your self ; love your enemies & pray for them ; make conscience of speaking truth when none knoweth but god. i never eat , but i pray for you all . pray for me : ye & i shall see one another up in our father's house . i rejoyce to hear that your eye is upon christ. follow on , hing on , & quite him not . the lord jesus be with your spirit . aberd. . your affectionat brother in our lord iesus , s. r. to alexander gordon of earlestoun . ( . ) much honoured sir. grace , mercy & peace be to you : i received your letter which refreshed me : except from your son & my brother ; i have seen few l●tters from my acquaintance in that countrey , which maketh me heavie : but i have the company of a lord , who can teach us all to be kind & hath the right gate of it : though for the present i have seven up's & down's every day , yet i am abundantly comforted & feasted with my king & welbeloved d●ily . it pleaseth him to come & dine with a sad prisoner , & a solitary stranger : his spikenard casteth a smell , yet my sweet hath some sowre mixed with it ; wherein i must acquiesce , for there is no reason that his comforts be too cheap , seeing they are delicates , why should he not make them so to his own ? but i verily think now , christ hath led me up to a nick in christianity that i was never at before , i think all before vvas but child-hood & bairns-play . since i departed from you , i have been scalded , vvhile the smoak of hell's fire vvent in at my throat , & i vvould have bought peace vvith a thousand years torment in hell : & i have been up also , after these deep dovvn-castings & sorrovvs , before the lamb 's vvhite throne in my father's inner court , the great king'● dining-hall , & christ did cast a cove●ing of love over me , he hath casten in a coal in my soul , & it is s●oking ●mong the stravv & keeping the hearth warme : i look back to what i vvas before , & i laugh to see the sand-houses i built vvhen i vvas a child● . at first the remembrance of many fair feast-dayes vvith my lord jesus in publike , wich are now changed into silent sabbaths , raised a great tempest , & [ if i may speak so ] made the devil a doe in my soul : the devil came in , & would prompt me to make a plea with christ , & to lay the blame on him as a hard master : but now these mists are blowen away , & i am not onely silenced as to all quarrelling , but fully satisfied . now i wonder that any man living can laugh upon the world or give it a hearty good-day . the lord jesus hath handled me so , that as i am now disposed , i think never to be in this world 's common again for a night's lodging : christ beareth me good company ; he hath eased me when i saw it not , lifting the cross off my shoulders , so that i think it to be but a feather , because underneath are everlasting arms . god forbid , it came to bartering or niffering of crosses , for i think my cross so sweet , that i know not where i would get the like of it . christ's honey-combs drop so abundantly that they sweeten my gall : nothing breaketh my heart but that i cannot get the daughters of ierusalem to tell them of my bride-groom's glory : i charge you in the name of christ , that ye tell all ye come to , of it , & yet it is above telling & understanding . oh if all the kingdom were as i am , except my bonds ! they know not the love-kisses that my onely lord jesus wasteth on a dâted prisoner . on my salvation , this is the onely way to the new city . i know christ hath no dumb seals ; would he put his privy seal upon blank paper ? he hath sealed my sufferings with comforts . i write this to confirm you . i write now what i have seen as well as heard . now & then my silence burneth up my spirit : but christ hath said , thy stipend is running up with interest in heaven as if thou wert preaching : and this from a king's mouth rejoyceth my heart . at other times , i am sad for dwelling in kedar's tents : there are none [ that i yet know of ] but two persons in this town , that i dare give my word for : and the lord hath removed my brethren & my acquaintance far from me : & it may be , i be forgotten in the place , where the lord made me the instrument to doe some good . but i see this is vanity in me : let him make of me what he pleaseth , if he make salvation out of it to me . i am tempted & troubled that all the fourteen prelats should have been armed of god against me onely , while the rest of my brethren are still preaching : but i dare not say one word but this , it is good , lord iesus , beacuse thou hast done it . wo is me for the virgin daughter , wo is me for the desolation of the virgin daughter of scotland ! o if my eyes were a fountain of tears to weep day & night for that poor widow kirk , that poor miserable harlot ! alas that my father hath put to the door my poor harlot mother ! oh for that cloud of black wrath & fury of the indignation of the lord , that is hanging over the land. sir , write to mel beseech you : i pray you also , be kind to my ●fflicted brother . remember my love to your wife : & the prayers & the blessin● of the prisoner of christ be on you . frequent your meetings for prayer & communion with god , they would be sweet meerings to me . aberd. . febr. . yours in his sweet lord iesus . s. r. to robert gordon of knockbrex . ( ) my dear brother . grace , mercy & peace be multiplied upon you : i am almost wearying , yea wondering that ye write not to me ; though i know it is not forgetfulness . as for my self , i am every way well , all glory to god : i was before at a plea with christ , but it was bought by me & unlawfull ; because his whose providence was not yea & nay to my yea & nay , & because i beleeved christ's outward look better then his faithfull promise : yet he hath in patience waited on , while i'be come to my self , & hath not taken advantage of my weak apprehensions of his goodness : great & holy is his name : he looketh to what i desire to be , & not to what i am . one thing i have learned , if i had been in christ by way of adhesion onely , as many branches are , i should have beene burnt to ashes , & this world should have seen a suffering minister of christ turned ( of something once in shew ] into unsavoury salt . but my lord jesus had a good eye that the tempter should not play foul play , & blow out christ's candle ; he took no thought of my stomacke , & fretting & grudging humour , but of his own grace : when he burnt the house he saved his own goods : and i beleeve , the devil & the persecuting world shall reap no fruit of me , but burnt ashes : for he will see to his own gold , & save that from being consumed with the fire . o what ow i to the file , to the hammer , to the furnace of my lord jesus ! who hath now let me see how good the wheat of christ is , that goeth through his mill & his oven , to be made bread for his own table : grace tried is better then grace , & it is more then grace , it is glory in it's infancy . i now see , godliness is more then the out-side & this world's passements & their buskings : who knoweth the truth of grace without a trial ? o how little getteth christ of us , but that which he winneth , [ to speak so ] with much toil & pains ! and how soon would faith frieze without a cross ! how many dumb crosses have been laid upon my back , that had never a tongue to speak the sweetness of christ , as this hath ? when christ blesseth his own crosses with a tongue , they breath out christ's love , wisdom , kindness & care of us . why should i start at the plough of my lord , that maketh deep furrows on my soul ? i know he is no idle husbandman , he purposeth a crop . o that this white withered lay-ground were made fertile to bear a crop for him , by whom it is so painfully dressed , & that this fallow ground were broken up ! why was i [ a fool ] grieved that he put his garland & his rose upon my head , the glory & honour of his faithfull witnesses ? i desire now to make no moe pleas with christ : verily he hath not put me to a loss by what i suffer , he oweth me nothing ; for in my bonds , how sweet & comfortable have the thoughts of him been to me : where in i finde a sufficient recompence of reward ! how blinde are my adversaries who sent me to a banquetting house , to a house of wine , to my lovely lord jesus his love-feasts , & not to a prison or place of exile ? why should i smother my husband's honesty , or sin against his love , or be a niggard in giving out to others , what i get for nothing . brother , eat with me & give thanks : i charge you before god , that ye speak to others , & invite them to help me to praise . oh my debt of praise , how weighty is it , & how far run up ! oh that others would lend me to pay , & learn me to praise ! oh , i a drowned dyvour ! lord jesus , take my thoughts for payment . yet i am in this hot summer-blenk with the tear in my eye ; for , by reason of my silence , sorrow , sorrow hath filled me : my harp is hanged upon the willow trees , because i am in a strange land . i am still kept in exercise with envious brethren : my mother hath born me a man of contention . write to me your minde anent y. c. i cannot forget him , i know not what god hath to doe with him : & your minde anent my parishoners behaviour , & how they are served in preaching , or if there be a minister as yet thrust in upon them , which i desire greatly to know , & which i much fear . dear brother , ye are in my heart , to live & to die with you . visite me with a letter ; pray for me : remember my love to your wife . grace , grace be with you : & god who heareth prayer visite you , & set it be unto you according to the prayers of . aberd. jan. . . your own brother & christ's prisoner . s. r. to my welbeloved & reverend brother mr robert blair . [ ] reverend & dearly beloved brother . grace , mercy & peace from god our father & from our lord jesus christ be to you : it is no great wonder , my dear brother , that ye be in heaviness for a season , & that god's will in crossing your design & desires to dwell amongst a people whose god is the lord , should move you : i deny not , but ye have cause to enquire what his providence speaketh in this to you ; but god's directing & commanding will , can by no good logick , be concluded from events of providence . the lord sent paul many errands for the spreading of his gospel , where he found lions in his way : a promise was made to his people of the holy land & yet many nations in the way fighting against , & ready to kill them who had the promise , or keep them from poss●ssing that good land which the lord their god had given them . i know ye have most to doe with submission of spirit ; but i perswade my self , ye have learned in every condition wherein ye are cast , therein to be content , & to say , good is the will of the lord , let it be done . i beleeve , the lord tackleth his ship often to fetch the wind , & that he purposeth to bring mercy out of your sufferings & silence , which [ i know from mine own experience ] is grievous to you : s●eing he knoweth our willing minde to serve him , our wages & stipend is running to the fore with our god ; even as some tick souldiers get their pay when then they are bed-●ast & not able to goe to the fields with others . though israel be not gathered yet shall i be glorious in the eyes of the lord & my god shall be my strentgh , isa. : . & we are to beleeve it shall be thus ere all the play be played , ier. : . the violence done to me & my flesh , be upon babylon , & the great whore's lovers , shall the inhabitants of zion say , and my blood be upon caldea , shall ierusalem say & zech. : . behold , i will make ierusalem a cap of trembling to all the people about , where they shall be in the siege bosh against iudah and ierus them v. . and is that day , i will make ierusalem a burden so 〈…〉 stone for all people , they that burden themselves with it , shall be broken in pieces : though all the people of the earth be gathered against it . when they have eaten & swallowed us up , they shall be sick & vomit us out living men again : the devil's stomack cannot digest the church of god. suffering is the other half of our ministry , howbeit the hardest : for we would be content our king jesus would make an open proclamation & cry down crosses ; & cry up joy , gladness , ease , honour , & peace ; but it must not be so ; through many aff●ctions we must enter into the kingdom of god : not onely by them , but through them must we goe : & wiles will not take us by the cross : it is folly to think , to steal to heaven with a whole skin . for myself i am here a prisoner confined in aberd●…n , threatned to be removed to caithness , because i desire to edifie in this town ; & i am openly preached against in the pulpits in my hearing , & tempted with disputations by the doctors , especially by d. b. yet i am not ashamed of my lord jesus his garland & crown : i would not exchange my weeping with the fourteen prelat , painted laughter . at my first coming here , i took the dorts at christ & would forsooth summond him for unkindness ; i sought a plea of my lord & was tossed with challenges , whether he loved me or not ? & disputed all over again that he had done to me ; because his word was a fire shut up in my bowels & i was weary with forbearing ; because i said i was cast out of the lord's inheritance : but now i see i was a fool : my lord miskend all & did bear with my foolish jealousies & miskend that ever i wronged his love , and now he is come again with mercy under his wings : i past from my [ o witless ] summonds : he is god [ i see ] & i am man. now it hath pleased him to renew his love to my soul , & to dâte his poor prisoner . therefore , my dear brother , help me to praise , & shew the lord's people with you , what he hath done to my soul , that they may pray & praise : & i charge you , in the name of christ , not to omit it ; for , for this cause i write to you that my sufferings may glorifie my royal king & edifie his church in ireland . he knoweth how one of christ's love-coals hath burnt my soul with a desire to have my bonds to preach his glory , whose cross i now bear . god forgive you if ye doe it not ; but i hope the lord will move your heart to proclaim in my behall , the sweetness , excellency & glory of my royal king. it is but our soft flesh that hath raised a slander on the cross of christ ; i see now the white side of it : my lord's chains are all overguilded . o if scotland & ireland had part of my feast ! & yet i get not my meat but with many strokes . there are none here to whom i can speak ; i dwell in kedar's tents . refresh me with a letter from you : few know what is betwixt christ & me . dear brother , upon my salvation , this is his truth that we suffer for : christ would not seal a blank charter to souls . courage , courage , joy , joy for evermore ! o joy unspeakable & glorious ! oh for help to set my crowned king on high ! o for love to him who is altogether lovely ! that love which many waters cannot quench , neither can the floods drown ! i remember you , & i bear your name on my breast to christ : i beseech you forget not his afflicted prisoner . grace , mercy & peace be with you . salute in the lord from me mr cuninghame , mr livingston , mr ridge , mr colwart , &c. aberd. feb. . . your brother & fellow prisoner . s. r. to john kennedy bailiffe of ayr. ( : ) worthy & welbeloved brother grace mercy & peace be unto you : i am yet waiting what our lord will doe for his afflicted church , & for my re-entry to my lord's house . oh that i could hear the forfeiture of christ [ now casten out of his inheritance ] recalled & taken off by open proclamation , & that christ were restored to be a free holder and a landed hieritour in scotland : & that the courts fenced in the name of the bastard prelats [ their god-father's the pop's bailiffes & sherifes ] were cryed down ! oh how sweet a sight were it to see all the tribes of the lord in this land fetching home again our banished king christ to his own palace , his sanctuary and his throne ! i shall think it mercy to my soul , if my faith shall out-watch all this winter night & not nod or slumber , till my lord's summer day dawn upon me . it is much if faith & hope in the sad nights of our heavie trial escape with a whole skin , & without crack or crook : i confess unbelief hath not reason to be either father or mother to it : [ for unbelief is alwayes an irrationall thing ] but how can it be , but such weak eyes as ours must cast water in a great smoke ; or that a weak head should not turn giddy when the water runneth deep and strong ? but god be thanked that christ in his children can endure a stress & storm : howbeit soft nature would fall down in peices . oh that i had that confidence as to rest rest on this , though he should grind me into small powder , & bray me into dust , & scatter the dust to the four winds of heaven ; that my lord would gather up the powder & make me up a new vessel again to bear christ's name to the world : i am sure that love bottomed & seated upon the faith of his love to me would desire & endure this , & would even claim & thriep kindness upon christ's strokes , & kiss his lovely glooms : & both spell & read salvation upon the wounds made by christ's sweet hands . oh that i had but a promise from the mouth of christ , of his love to me ; & then howbeit my faith were as tender as paper i think longing & dwining & griening of sick desires would cause it bide out the siege , till the lord came to fill the soul with his love : & i know also in that case faith should abide green & sappy at the root , even at mid winter , and stand out against all stormes : however it be i know christ winneth heaven in dispite of hell ; but i ow as many praises & thanks to free grace as would lie betwixt me & the utmost border of the highest heaven , suppose ten thousand heavens were all laid above other : but oh i have nothing that can hire or bud grace , for if grace would take hire it were no more grace ; but all our stability , & the strength of our salvation is anchored & fastened upon free grace : and i am sure christ hath by his death & blood casten the knot so fast that the fingers of devils & hel-fuls of sins cannot loose it ; & that bond of christ [ that never yet was nor never shall nor can be registrated ] standeth surer then heaven or the dayes of heaven , as that sweet pillar of the covenant , whereupon we all hang : christ and all his little ones under his two wings , & in the compasse or circle of his arms , is so sure , that cast him and them in the ground of the sea , he shall come up again & not loose one : an odde one cannot , nor shall not be lost in the telling . this was alwayes god's aime since christ came in the play betwixt him & us , to make men dependent creatures , and in the work of our salvation to put created strength , & arms , & legs of clay , quit out of play , & out of office & court : & now god hath substituted in our room & accepted his son the mediator for us & all that we can make . if this had not been i would have skinked over & foregone my part of paradise & salvation , for a break-fast of dead moth-eaten earth ; but now i would not give it , nor let it go for more then i can tell : & truly they are silly fools , and ignorant of christ's worth [ & so full ill trained and tutoured ] who tell heaven & christ over the board , for two feathers or two straws of the devil's painted pleasures , onely lustred in the utter side . this is our happiness now , that our reckonings at night when eternity shall come upon us , cannot be told ; we shall be so far gainers & so far from being super expended [ as the poor fools of this world are , who give out their money & get in but black hunger ] that angels cannot lay our counts nor summe our advantage & in-comes . who knoweth how far is it to the bottom of our christ , & to the ground of our heaven ? who ever weighed christ in a pair of ballances ? who hath seen the foldings , & plyes , and the heights and depths of that glory which is in him and kept for us ? oh for such a heaven as to stand afar off and see & love and long for him ; while time 's threed be cut , and this great work of creation dissolved at the coming of our lord ! now to his grace i recommend you . i beseech you also pray for a re-entry to me into the lord's house , if it be his good will : aberd. jan. . . yours in his sweet lord iesus : s. r. to elizabeth kennedy . ( ) mistress . grace mercy and peace be unto you : i have long had a purpose of writing to you , but i have been hindred : i heartily desire that ye would minde your journey ; & consider to what airth your soul setteth it's face ; for all come not home at night , who suppose they have set their face heaven-ward : it is a woefull thing to die & misse heaven , & to lose house-room with christ at night : it is an evil journey where travellers are benighted in the fields . i perswade my self that thousands shall be deceived & ashamed of their hope : because they cast their anchor in sinking sands they must lose it . till now i knew not the pain , labour , nor difficulty that there is to win home ; nor did i understand so well before this , what that meaneth : the righteous shall scarcely be saved . oh how many a poor professor's candle is blowen out & never lighted again ! i see ordinary profession , & to be ranked amongst the children of god , & to have a name among men , is now thought good enough to carry professors to heaven ; but certainly a name is but a name , & will never bide a blast of god's storm : i counsell you not to give your soul or christ rest , nor your eyes sleep , till ye have gotten something that will bide the fire & stand out the storm . i am sure if my one foot were in heaven & then he would say , fend thy self , i will hold my grips of thee no longer : i should goe no further ; but presently fall down in as many pieces of dead nature . they are happy for evermore who are over head & ears in the love of christ , & know no sickness but love-sickness for christ : & feel no pain but the pain of an absent & hidden welbeloved . we run our souls out of breath & tire them in coursing & galloping after our own night-dreams [ such are the rovings of our miscarrying hearts ] to get some created good thing in this life & on this side of death : we would fain slay & spin out a heaven to our solves in this side of the water ; but sorrow , want , changes , crosses & sin are both woof & warp in that ill-spun web . o how sweet & dear are these thoughts that are still upon the things which are above ! & how happy are they who are longing to have little sand in their glass & to have time's threed cut & can cry to christ , lord iesus have over , come & fetch the driry passenger ! i wish our thoughts were more frequently then they are on our countrey . o but heaven casteth a sweet smell afar off , to these who have spirituall smelling ! god hath made many fair flowers , but the fairest of them all is heaven , & the flower of all flowers is christ. o why doe we not flee up to that lovely one ? alas that there is such scarcity of love , & lovers of christ amongst us all . fy , fy upon us who love fair things , as fair gold , fair houses , fair lands , fair pleasures , fair honours & fair persons ; and doe not pine & melt away with love for christ. o would to god i had more love for his sake . o for as much love as would lie betwixt me & heaven for his sake . o for as much love as would goe round about the earth & over the heaven , yea the heaven of heavens & ten thousand worlds , that i might let all out upon fair , fair , onely fair christ ! but alas i have nothing for him ; yet he hath much for me : it is no gain to christ that he getteth my little feckless span-length & hand-breadth of love . if men would have something to doe with their hearts & their thoughts that are alwayes rolling up & down , like men with oares in a boat after sinfull vainities , they may finde great & sweet employment to their thoughts upon christ : if these frothie fluctuaring & restless hearts of ours , would come all about christ & look in to his love , to bottomless love , to the depth of mercy , to the unsearchable riches of his grace , to enquire after & search into the beauty of god in christ ; they would be swallowed up in the depth , & height , length , & breadth of his goodness . oh if men would draw the curtains & look in to the inner side of the arke , & behold how the fulness of the godhead dwelleth in him bodily ! o who would not say let me die , let me die ten times to see a sight of him ! ten thousand deaths were no great price to give for him . i am sure , sick fainting love would highten the market & raise the price to the double for him : but alas if men & angels were rouped & sold at the dearest price , they would not all buy a night's love or a four & twentie hours sight of christ ! o how happy are they who get christ for nothing ! god send me no more for my part of paradise , but christ : and surely i were rich enough & as well heaven'd as the best of them , if christ were my heaven . i can write no better thing to you , then to desire you , if ever ye laid christ in a count ; to take him up & count over again ; and weigh him again and again : and after this have no other to court your love , and to wooe your soul's , delight but christ : he will be found worthy of all your love ; howbeit it should swell upon you from the earth to the uppermost circle of the heaven of heavens . to our lord jesus & his love i commend you . aberd. yours in his sweet lord iesus , s. r. to jonet kennedy . ( ) mistress . grace , mercy & peace be unto you : ye are not a little obliged to his rich grace who hath separat you for himself , & for the promised inheritance with the saints in light , from this condemned & guilty world : hold fast christ , contend for him , it is a lawfull plea to goe to holding & drawing for christ ; & it is not possible to keep christ peaceably , having once gotten him , except the devil were dead . it must be your resolution to set your face against satan's northern tempests & stormes for salvation : nature would have heaven come sleeping to us in our beds : we would all buy christ , sobeing we might make price our selves ; but christ is worth more blood & lives then either ye or i have to give him . when we shall come home & enter to the possession of our brother's fair kingdom , & when our heads shall finde the weight of the eternall crown of glory , & when we shall look back to pains & sufferings ; then shall we see life , & sorrow , to be less then one step or stride from a prison to glory : & that our little inch of time-suffering is not worthy of our first night's welcome-home to heaven . o what then will be the weight of every one of christ's kisses ! o how weighty & of what worth shall every one of christ's love-smiles be ! o when once he shall thrust a wearied traveller's head betwixt his blessed breasts , the poor soul shall think one kiss of christ hath fully paid home fourtie or fiftie yeers wet feet , & all it's sore hearts & light sufferings it had in following after christ ! o thrice blinded souls whose hearts are charmed & betwitched with dreams , shadows , feckless things , night-vanities & night fancies of a miserable life of sin ! shame on us who sit still fettered with the love & liking of the loan of a piece dead clay . o poor fools who are beguiled with painted things & this world's fair weather & smooth promises , & rotten worm-eaten hopes ! may not the devil laugh to see us give out our souls & get in but corrupt & counterfeit pleasures of sin . o for a sight of eternity's glory , & a little tasting of the lamb's marriage-supper ! halt a draught or a drop of the wine of consolations that is up in our banquetting house , out of christ's own hand would make our stomacks loath the brown bread & the sowre drink of a miserable life . o how far are we berest or wit , to chase & hunt & run , till our souls be out of breath after a condemned happiness of our own making ! & doe we not sit far in our own light , to make it a matter of bairns-play to skink & drink over paradise & the heaven that christ did sweat for , even for a blast of smoke & for esau's morning break-fast ? o that we were out of ourselves & dead to this world , & this world dead & crucified to us , & then we should be close out of love & conceit of any masked & fairded lover whatsoever : then christ would win & conquer to himself a lodging in the inmost yolk of our heart : then christ should be our night-song & our morning-song : then the very noise & din of our welbeloved's feet when he cometh , & his first knock or rap , at the door should be as the newes of two heavens to us . oh that our eyes & our soul's-smelling should goe after a blasted & sun-burnt flower , even this plaistered fair out-sided world , & then we have neither eye nor smell for the flower of i●sse , for that plant of renown , for christ the choisest , the fairest , the sweetest rose that ever god planted ! o let some of us die to feel the smell of him , & let my part of this rotten world be forfeited & sold for evermore , providing i may anchor my tottering soul upon christ ! i know it is sometimes at this , lord , what wilt thou have for christ ? but o lord canst thou be budded or propined with any gift for christ ? o lord , can christ be sold , or rather may not a poor needy sinner have him for nothing ? if i can get no more , o let me be pained to all eternity with longing for him . the joy of hungring for christ , should be my heaven for evermore . alas that i cannot draw souls & christ together : but i desire the coming of his kingdō , & that christ [ as i assuredly hope he shall ] would come upon withered scotland as rain upon the new mowen grass . o let the king come ! o let his kingdom come ! o let their eyes rot in their eye holes who will not receive him home again to reign & rule in scotland ! grace , grace be with you . aberd. . yours in his sweet lord. iesus , s. r. to his reverend & dear brother , mr david dickson . ( ) reverend & dearest . brother . what joy have i out of heaven's gates , but that my lord jesus be glorified in my bonds ? blessed be ye of the lord who contribut any thing to my obliged & indebted praises : dear brother help me a poor dyvour to pay the interest , for i cannot come nigh to render the principall : it is not jest nor sport which maketh me to speak & write as i doe : i never before came to that nick or pitch of a communion with christ that i have now attained unto , for my confirmation . i have been these two sabbaths or three in privat , taking instruments in the name of god , that my lord jesus & i have kissed each other in aberden , the house of my pilgrimage : i seek not an apple to play me with he knoweth , whom i serve in the spirit but a seal ; i but beg earnest , & am content to suspend & frist glory while supper time : i know this world will not last with me ; for my moon-light is noon-day light , & my four-hours above my feasts when i was a preacher ; at which times also , i was embraced very often in his armes : but who can blame christ to take me on behinde him [ if i may say so ] on his white horse or in his chariot paved with love through a water : will not a father take his little dated davie in his armes , & carry him over a ditch or a mire ? my short legs could not step over this laire or sinking mire & therefore my l : jesus will bear me thorow : if a change come & a dark day , so being that he will keep my faith without flaw or crack , i dare not blame him ; howbeit i get no more while i come to heaven : but ye know the physick behooved to have sugar , my faith was fallen a swoon , and christ but held up a swooning man's head : indeed i pray not for a dâted bairn's diet , he knoweth i would have christ sowre or sweet ; any way . sobeing it be christ indeed : i stand not now upon paired apples or sugared dishes ; but i cannot blame him to give , & i must gape and make a wide mouth : since christ will not pantry-up joyes , he must be welcome who will not bide away : i seek no other fruit but that he may be glorified : he knoweth , i would take hard fare to have his name set on high . i bless you for your counsel : i hope to live by faith and swim without a masse or bundle of joyfull sense under my chinne ; at lest to venture albeit i should be ducked . now for my case i think the councel should be essayed , and the event referred to god : duties are ours and events are god's . i shall goe through yours upon the covenant at leisure , & write to you my minde thereanent ; & anent the arminian contract betwixt the father & the son . i beseech you set to , to goe through scripture : yours on the hebrews is in great request with all who would be acquaint with christ's testament . i purpose god willing to set about hosea & to try if i can get it to the presse here . it refresheth me much that ye are so kind to my brother , i hope your counsel shall doe him good , i recommend him to you , since i am so far from him : i am glad that the dying servant of god , famous and faithfull mr cuninghame sealed your ministry before he fell asleep : grace , grace be with you . aberd. march. . . yours in his sweet lord iesus . s. r. to the much honoured william rigge of athernie . ( ) much honoured sir. grace , mercy & peace be to you : i received your long-looked-for & short letter ; i would ye had spoken more to me who stand in need : i finde christ as ve write ay the longer the better , & therefore cannot but rejoyce in his salvation , who hath made my chains my wings , & hath made me a king over my crosses & over my adversaries : glory , glory , glory to his high , high & holy name : not one ounce , not one grain-weight more is laid on me , then he hath enabled me to bear : and i am not so much wearied to suffer as sion's haters are to persecute . oh if i could finde a way in any measure to strive to be even with christ's love , but that i must give over ! oh who would help a dyvour to pay praises to the king of saints , who triumpheth in his weak servants ? i see if christ but ride upon a worm , or a feather , his horse will neither stumble nor fall : the worm jacob is made by him a new sharp threshing instrument having teeth to thresh the mountains , & beat them small , & to make the hills as chaff & to fan them , so as the wind shall carry them away , & the whirlwind shall scatter them . isa. : , , . christ's enemies are but breaking their own heads in pieces upon the rock laid in zion , & the stone is not removed out of it's place : faith hath cause , to take courage from our very afflictions , the devil is but a whet-stone to sharpen the faith & patience of the saints : i know he but heweth & polisheth stones all this time for the new jerusalem : but in all this , three things have much moved me , since it hath pleased my lord to turn my moon light into day-light . first , he hath yoked me to work , to wrestle with christ's love of longing , wherewith i am sick , pained , fainting & like to die , because i cannot get himself , which i think a strange sort of desertion ; for i have not himself [ whom if i had my love-sickness would coole & my fever goe away , at least i should know the heat of the fire of complacencie , which would coole the scorching heat of the fire of desire ] & yet i have no penurie of his love , & so i dwin , i die , & he seemeth not to rue on me . i take instruments in his hand that i would have him ; but i cannot get him , & my best chear is black hunger : i blesse him for that feast . secondly , old challenges now & then revive & cast all down , i goe halting & sighing , fearing there be an unseen processe yet coming out , & that heavier then i can answer : i cannot read distinctly my surtie's act of cautionrie for me in particular , & my discharge ; & sense rather then faith assureth me of what i have : so unable am i to goe but by an hold . i could [ with reverence of my lord ] forgive christ , if he would give me as much faith as i have hunger for him : i hope the pardon is now obtained , but the peace is not so sure to me as i would wish : yet , one thing i know ; there is not a way to heaven but the way he hath graced me to professe & suffer for . thirdly , woe , woe is me for the virgin daughter of scotland and for the fearfull desolation & wrath appointed for this land ; and yet all are sleeping , eating and drinking , laughing and sporting , as if all were well . oh our dim gold , our dumb , blinde pastors , the sun is gone down upon them , and our nobles bid christ send for himself if he be christ : it were good we should learn in time the way to our strong hold . sir howbeit not acquainted remember my love to your wife , i pray god establish you . aberd. march. yours in his sweet lord iesus , s. r. to john ewart bailiffe of kirkcudbright . ( ) my very worthy & dear friend . i cannot but most kindly thank you for the expressions of your love : your love & respect to me is a great comfort to me . i blesse his high & glorious name that the terrors of great men , have not affrighted me from open avouching of the son of god ; nay his cross is the sweetest burden that ever i bare : it is such a burden as wings are to a bird , or sailes to a ship to carry me forward to my harbour . i have not much cause to fall in love with the world ; but rather to wish that he who sitteth upon the floods would bring my broken ship to land , & keep my conscience safe in these dangerous times : for wrath from the lord is coming on this sinfull land. it were good that we prisoners of hope knew of our strong hold to run to , before the storm come on : therefore sir i beseech you by the mercies of god and comforts of his spirit , by the blood of your saviour , & by your compearance before the sin-revenging judge of the world , keep your garments clean & stand for the truth of christ , which ye professe : when the time shall come that your eye strings shall break , your face wax pale , your breath grow cold , & this house of clay shall totter , & your one foot shall be over the march in eternity , it shall be your comfort & joy that ye gave your name to christ. the greatest part of the world think heaven at the next door , & that christianity is an easie task ; but they will be beguiled . worthy sir , i beseech you make sure work of salvation : i have found by experience that all i could doe , hath had much adoe in the day of my trial ; & therefore lay up a sure foundation for the time to come . i cannot requite you for your your undeserved favours to me & my nowafflicted brother ; but i trust to remember you to god : remember me heartily to your kinde wife . aberd. march. . . yours in his onely lord iesus . s. r. to vvilliam fullerton . provest of kirkcudbright . ( ) much honoured sir. grace , mercy and peace be to you : i am obleiged to your love in god : i beseech you sir let nothing be so dear to you as christ's truth , for salvation is worth all the world ; & therefore be not afraid of men that shall die : the lord shall doe for you in your suffering for him , & shall blesse your house & seed , & ye have god's promise that ye shall have his presence in fire , water & in seven tribulations . your day will wear to an end , & your sun goe down : in death it will be your joy that ye have ventured all ye have for christ , & there is not a promise of heaven made but to such as are willing to suffer for it : it is a castle taken by force . this earth is but the clay-portion of bastards , & therefore no wonder the world smile on it's own ; but better things are laid up for hi● lawfully begotten bairnes ; whō the world hateth : i have experience to speak this : for i would not exchange my prison & sad nights with the court , honour , & ease of my adversaries : my lord is pleased to make many unknown faces to laugh upon me , & to provide a lodging for me : & he himself visiteth my soul with feasts of spiritual comforts . o how sweet a master is christ ! blessed are these who lay down all for him . i thank you kindly for your love to my distressed brother . ye have the blessing & prayers of the prisoner of christ to you , your wife & children . remember my love & blessing to william & samuel : i desire them in their youth to seek the lord & fear his great name , to pray twice a day [ at least ] to god , & to read god's word , to keep themselves from cursing , lying & filthie talking . now the onely wise god & the presence of the son of god be with you all . aberd. march. . . yours in his sweet lord iesus , s. r. to the worthy & much honoured mr alexander colvill , of blair . ( ) much honoured sir. grace , mercy & peace be to you : the bearer hereof m. r. f. is most kinde to me ; i desire you to thank him : but none is so kinde as my onely royal king & master , whose cross is my garland : the king dineth with his prisoner & his spikenard casteth a smell : he hath led me up to such a pitch & nick of joyfull communion with himself , as i never knew before : when i look back to by-gones , i judge my self to have been a childe at a , b , c. with christ. worthy sir , pardon me , i dare not conceal it from you , it is as a fire i● my bowels : in hi● pres●nce who seeth me i sp●ak it , i am pained , pained with the love of christ ; he hath made me sick & wounded me : hunger for christ out-runneth faith : i miss faith more then love . o if the three kingdoms would come & see ! o if they knew his kindness to my soul ! it hath pleased him to bring me to this , that i will not strike sails to this world nor flatter it , nor adore this clay idol that fools worship : as i am now disposed , i think i will neither borrow nor lend with it ; & yet i get my meat from christ with nurture ; for seven times a day i am lifted up & casten down . my dumb sabbaths burthen my heart & make it bleed : i want not fearful challenges & jealousies sometimes of christ's love , that he hath casten me over the dike of the vineyard as a dry tree : but this is my infirmity : by his grace i take my self in these ravings : it is kindly that faith & love both be sick , & fevers are kindly to most joyful communion with christ. ye are blessed who avouch christ openly before the princes of this kingdom , whose eyes are upon you : it is your glory to lift him up on his throne , to carry his tr●in & bear up the hem of his robe royal : he hath an hiding place for m. a. c. against the storm : goe on & fear not what man can doe : the saints seem to have ●he worst of it , [ for apprehensions can make a lye of christ & of his love ] but it is not so : providence is not rolled upon unequal & crooked wheels : all things work tog●ther for the good of these who love god & are called according to his purpose . ere it be long we shall see the white side of god's providence . my brother's case hath moved me not a little : he wrote to me your care & kindness . sir , the prisoner's blessings & prayers i trust shall not goe by you . he that is able to keep you & to present you before the presence of his face with joy , establish your heart in the love of christ. aberd. . febr. . yours in his sweet lord iesus , s. r. to earlestown younger . ( ) honoured & dear brother . grace , mercy & peace be to you : i received your letter which refreshed my soul. i thank god the court is closed , i think shame of my part of it : i pass now from my unjust summonds of unkindness libelled against christ my lord : he is not such a lord & master as i took him to be , verily he is god , & i am dust & ashes : i took christ's glooms to be as good as scripture speaking wrath , but i have seen the other side of christ & the white side of his cross now . i behooved to come to aberdeen to learn a new mystery in christ , that his promise is better to be beleeved then his looks , & that the devil can cause christ's glooms speak a lie to a weak man : nay , verily i was a childe before , all by-gones are but b●irns play : i would i could begin to be a christian in sad earnest : i n●ed not blame christ if i be not one , for he hath shewed me heaven & hell in aberdeen : but the truth is , for all my sorrow , christ is nothing in my debt ; for his comforts have refreshed my soul : i have heard & s●en him in his sweetness , so , as i am almost saying , it is not he that i was wont to meet with : he laugheth more chearfully , his kisses are more sweet & soul-refreshing then the kisses of the christ i saw before were [ though he be the same ] or rather , the king hath led me up to a measure of joy & communion with my bridegroom , that i never attained to before ; so that often i think , i will neither borrow nor lend with this world , i will not strike sail to crosses nor flatter them , to be quite of them as i have done . come all crosses , welcome , welcome ! so i may get my heartfull of my lord jesus . i have been so near him as i have said , i take instruments this is the lord , leave a token behinde thee that i may never forget this . now what can christ doe more to dâte one of his poor prisoners ? therefore , sir , i charge you in the name of my lord jesus , praise with me & shew to others what he hath done unto my soul. this is the fruit of my sufferings that i desire christ's name may be spread abroad in this kingdom in my behalf . i hope in god not to slander him again ; yet in all this i get not my feasts without some mixture of gall ; neither am i free of old jealousies , for he hath removed my lovers & friends far from me , he hath made my congregation desolate & taken away my crown : & my dumb sabbaths are like a stone tied to a bird's foot that wanteth not wings , they seem to hinder me to fleo : were it not that i dare not say one word , but , well done , lord iesus . we can in our prosperity sport our selves & be too bold with christ , yea be that insolent as to chide with him ; but under the water we dare not speak . i wonder now of my sometimes boldness , to chide & quarrell christ , to nickname providence when it stroaked me against the hair ; but now swimming in the waters , i think my will is fallen to the ground of the water : i have lost it . i think i would fain ●et christ alone & give him leave to doe with me what he pleaseth , if he would smile upon me . verily we know not what an evil it is to spill & indulge our selves , & to make an idol of our will : i was once , i would not eat except i had wailed meat ; now i dare not complain of crumbs & pairings under his table : i was once that i would make the house adoe , if i saw not the world carved & set in order to my liking ; now i am silent when i see god hath set servants on horseback , & is fatning & feeding the children of perdition . i pray god i never finde my will again : oh if christ would subject my will to his & trample it under his feet , & liberate me from that lawless lord. now sir , in your youth gather fast , your sun will mount to the meridian quickly & thereafter decline : be greedy of grace : study above any thing , my dear brother , to mortifie your lusts . oh but pride of youth , vainty , lust , idolizing of the world & charming pleasures , take long time to root them out ! as far as ye are advanced in the way to heaven , as neer as ye are to christ as much progress as ye have made in the way of mortification , ye will finde that ye are far behinde & have most of your work before you . i never took it to be so hard , to be dead to my lusts & to this world : when the day of visitation cometh & your old idols come weeping about you , ye will have much adoe not to break your heart , it 's best give up in time with them , so as ye could at a call quite your part of this world for a drink of water or a thing of nothing . verily i have seen the best of this world , a moth-eaten , threed bare coat : i purpose to lay it aside being now hollie & old . o for my house above not made with hands ! pray for christ's prisoner & write to me : remember my love to your mother : desire her from me to make for removing ; the lord's tide will not bide her ; & to seek an heavenly minde , that her heart may be often there . grace , be with you . aberd. feb. . . yours & christ's prisoner . s. r. to robert glendining [ ] my dear friend grace , mercy & peace be to you : i thank you most kindly for your care of me , & your love and respective kindness to my brother in his distresse : i pray the lord ye may finde mercy in the day of christ , & i entreat you sir to consider the times ye live in , & that your soul is of more worth to you then the whole world , which in the day of the blowing of the last trumpet shall lie in white ashes , as an old castle burnt to nothing : & remember that judgement & eternity is before you . my dear & worthy friend , let me entreat you in christ's name , & by the salvation of your soul , & by your compearance before the dreadful & sin-revenging judge of the world , make your accounts ready : read them ere ye come to the water side ; for your after-noon will wear short , & your sun fall low and goe down : & ye know that this long time your lord hath waited on you : o how comfortable a thing shall it be to you when time shall be no more & your soul shall depart out of the house of clay to vaste & endlesse eternity , to have your soul dressed up & prepared for your bridegroom ! no losse is comparable to the losse of the soul , there is no hope of regaining that losse . o how joyfull would my soul be to hear that ye would start to the gate , & contend for the crown , & leave all vanities , & make christ your garland ! let your soul put away your old lovers & let christ have your whole love : i have some experience to write of this to you : my witnesse is in heaven , i would not exchange my chains & bonds for christ , & my sighs ●or ten worlds glory . i judge this clay-idol that adam's sons are rouping & selling their souls for , not worth a drink of cold water . o if your soul were in my soul's stead , how sick would ye be of love for that fairest one , that fairest among the sons of men ! mayflowers & morning vapours & summer mist posteth not so fast away as these worm-eaten pleasures that we follow : we build castles in the air , & night dreams are our day idols that we dote on : salvation , salvation is our onely one necessarie thing . sir , call home your thoughts to this work , to inquire for your welbeloved : this earth is the portion of bastards , seek the sons inheritance , & let christ's truth be dear to you . i pawnd my salvation on it that this is the honour of christ's kingdom , i now suffer for [ & this world i hope shall not come between me & my garland ] & that this is the way to life . when ye & i shall lie lumps of pale clay upon the cold ground , our pleasures that we now naturally love , shall be lesse then nothing in that day : dear brother , fulfill my joy & betake you to christ without further delay , ye will be fain at length to seek to him or doe infinitly worse . remember my love to your wife , grace be with you . aberd. march. . . yours in his sweet lord iesus . s. r. to william glendining . [ ] welbeloved & dear brother . grace , mercy and peace be to you : i thank you most kindly for your care & love to me , & in particular to my brother in hi● distresse in edinburgh : goe on thorow your waters without wearying , your guide knoweth the way , follow him & cast your ca●es & tentation upon him : & let not wormes , the sons of men affright you ; they shall die & the moth shall eat them : keep your garland , there is no lesse at the stake in this game betwixt us & the world then our conscience & salvation : we have need to take heed to the game , & not to yield to them : let them take other things from us ; but here , in matters of conscience we must hold & draw with kings , & set our selves in termes of opposition with the shields of the earth . o the sweet communion for evermore that hath been between christ & his poor prisoner ! he wearieth not to be kinde : he is the fairest sight i see in aberd : or any part that ever my feet were in . remember my hearty kindness to your wife , i desire her to beleeve & lay her cares on god , & make fast work of salvation . grace be with you . aberd. march. . . yours in his onely lord iesus , s. r. to jean brown . [ ] welbeloved and dear sister . grace , mercy & peace be to you : i received your letter , which i esteem an evidence of your christian affection to me , & of your love to my honourable lord & master . my desire is that your communion with christ may grow , & that your reckonings may be put by hand with your lord , ere ye come to the water side . o who knoweth how sweet christs ' kisses are ! who hath been more kindly embraced & kissed then i his banished prisoner ? if the comparison could stand , i would not exchange christ with heaven it self : he hath left a dart & arrow of love in my soul , & it paineth me till he come & take it out : i finde pain of these wounds because i would have possession . i know now this worm-eaten apple , the plaistered rotten world , that the silly children of this world are beating & buffetting & pulling others ears for ; is a portion for bastards good enough : & that is all they have to look for . i offend not that my adversaries stay at home at their own fire-side with more yearly rent then i ; should i be angry that the good-man of this house of the world casteth a dog a bone to hurt his teeth ? he hath taught me to be content with a borrowed fire-side & an uncouth bed : & i think i have lost nothing , the in come is so great . o what telling is in christ ! o how weighty is my fair garland , my crown , my fair supping-hall in glory , where i shall be above the blowes and buffettings of prelats ! let this be your desire & let your thoughts dwell much upon that blessednesse that abideth you in the other world : the fair side of the world will be turned to you quickly , when ye shall see the crown : i hope ye are neer your lodging : o but i would think my self blessed for my part to win the house before the shower come on ! for god hath a quiver full of arrowes to shoot at & shower down upon scotland . ye have the prayers of a prisoner of christ. i desire patrick to give christ his young love even the flower of it , and put it by all others it were good to start soon to the way : he should thereby have a great advantage in the evil day . grace be with you . aberd. march. . . yours in his onely lord iesus , s. r. to mr john fergushill . [ ] reverend and welbeloved in the lord. i was refreshed with your letter : i am sorry for that lingering and long some visitation that is upon your wife ; but i know ye take it as a mark of a lawfully begotten childe & not of a bastard to be under your father's rod : till ye be in heaven it will be but foul weather , one shower up & another down : the lintel-stones & pillars of the new jerusalem suffer moe knocks of god's hammer & tool , then the common side-wall stones : & if twenty crosses be written for you in god's book , they will come to ninteen & then at last to one , & after that nothing but your head betwixt christ's breasts for evermore : & his own soft hand to dry your face & wipe away your teares . as for publike sufferings for his truth , your master also will see to these : let us put him in his own office , to comfort & deliver : the gloom of christ's crosse is worse then it self . i cannot keep up what he hath done to my soul : my dear brother , will i not get help of you to praise & to lift christ up on high ? he hath pained me with his love , & hath left a love arrow in my heart that hath made a wound & swelled me up with desires , so , that i am to be pitied for want of reall possession : love would have the company of the party loved : & my greatest pain is the want of him , not of his joyes & comforts , but of a neer union , & communion . this is his truth i am fully perswaded i now suffer for : for christ hath taken upon him to be witnesse to it , by his sweet comforts to my soul ; & shall i think him a false witnesse , or that he would subscribe blank paper ? i thank his high and dreadfull name , for what he hath given , i hope to keep his seal & his pawne till he come & loose it himself . i defie hell to put me off it , but he is christ & he hath met with his prisoner : & i took instruments in his own hand , that it was he & no other for him . when the devil fenceth a bastard court in my lord's ground & giveth me forged summonds , it will be my shame to misbeleeve after such a fair broad seal : & yet satan & my apprehension sometimes make a lye of christ , as if he hated me ; but i dare beleeve no evil of christ : if he would cool my lovefever for himself with reall presence & possession , i would be rich ; but i dare not be mislearned and seek more in that kinde ; howbeit it be no shame to beg at christ's door . i pity my adversaries , i grudge not that my lord keepeth them at their own fire-side , & hath given me a borrowed b●d & a borrowed fire-side . let the good-man of the house cast a dog a bone why should i offend ? i rejoyce that the broken bark shall come to land , & that christ will on the shore welcome the sea-sick passenger . we have need of a great stock against this day of trial that is coming ; neither chaff nor corn in scotland , but it shall once passe thorow god's sieve . praise , praise , & pray for me ; for i cannot forget you : i know ye will be friendly to my afflicted brother , who is now embarked in the same cause with me : let him have your counsel & comforts . remember my love in christ to your wife , her health is coming and her salvation sleepeth not . ye have the prayers and blessing of a prisoner of christ sowe fast , deal bread plentifully : the pantry door will be locked on the bairns in appearance ere long . grace , grace be with you . aberd. march. . . yours in his sweet lord. iesus , s. r. to his reverend & dear brother , mr robert douglass . [ ] my very reverend and dear brother . grace , mercy & peace be to you : i long to see you in paper . i cannot but write to you that this which i now suffer for , is christ's truth ; because he hath been pleased to seal my sufferings with joy unspeakable & glorious : i know he will not put his seal upon blank paper : christ hath not dumb seals , neither will he be witness to a lye . i beseech you , my dear brother , help me to praise & to lift christ up on his throne above the shields of the earth . i am astonished & confounded at the greatness of his kindness to such a sinner . i know , christ & i shall never be even , i shall die in his debt : he hath left an arrow in my heart that paineth me for want of reall possession : & hell cannot quench this coal of god's kindling . i wish no man slander christ or his crosse for my cause ; for i have much cause to speak much good of him : he hath brought me to a nick & degree of communion with himself that i knew not before . the din & gloom of our lord's cross , is more fearfull & hard then the cross it self : he taketh the bairns in his arms when they come to a deep water , at least when they lose ground , & are put to swim , then his hand is under their chin . let me be helped by your prayers , & remember my love to your kinde wife . grace be with you . aberd. march. . . your brother and christ's prisoner . s , r. to his loving friend john henderson . ( . ) loving friend . continue in the love of christ & the doctrine which i taught you faithfully & painfully according to my measure : i am free of your blood : fear the dreadfull , name of god : keep in minde the examinations which i taught you , & love the truth of god. death , as fast as time flyeth , chaseth you out of this life : it is possible ye make your reckoning with your judge before i see you ; let salvation be your care night & day , & set aside hours & times of the day for prayer . i rejoyce to hear that there is prayer is your house : see that your servants keep the lord's day . this dirt & god of clay , i mean the vain world , is not worth the seeking . an hireling pastor is to be thrust in upon you , in the room to which i have christ's warrand & right : stand to your liberties , for the word of god alloweth you a vote in chusing your pastor . what i write to you , i write to your wife : commend me heartily to her . the grace of god be with you . aberd. march. . . your loving friend and pastor . s. r. to mr hugh henderson . ( ) my reverend and dear brother . i hear ye bear the marks of christ's dying about with you , & that your brethren have cast you out for your master's sake : let us wait on till the evening & till our reckoning in black & white come before our master . brother , since we must have a devil to trouble us , i love a raging devil best : our lord knoweth what for of devil we have need of : it is best satan be in his own skin & look like himself : christ weeping looketh like himself also , with whom scribes & pharisees were at yea & nay & sharpe contradiction . ye have heard of the patience of iob , when he lay in the ashes , god was with him clawing & curing his scabs , & letting out his boils , & comforting his soul , & he took him up at last : that god is not dead yet , he will stoop & take up fallen bairns : many broken legs since adam's dayes hath he spelked , & many weary hearts hath he refreshed . bless him for comfort : why ? none cometh dry from david's well ; let us goe amongst the rest & cast down our toom buckets into christ's ocean & suck consolations out of him : we are not so sore striken , but we may fill christ's hall with weeping : we have not gotten our answer from him yet : let us lay up our broken plea's to a full sea , & keep them till the day of christ's coming : we and this world will not be even till then : they would take our garment from us , but let us hold & them draw . brother , it is a strange world if we laugh not : i never saw the like of it , if there be not paiks the man for this contempt done to the son of god ? we must doe as these who keep the bloody napkin to the bailiffe & let him see blood : we must keep our wrongs to our judge & let him see our bluddered & foul faces : prisoners of hope must run to christ with the gutters that tears have made on their cheeks . brother , for my self , i am christ's dâted one for the present , & i live upon no deaf nuts [ as we use to speak ] he hath opened fountains to me in the wilderness : goe look to my lord jesus , his love to me is such that i defie the world to finde either brim or bottom in it . grace be with you . aberd. march. . . your brother in his sweet lord iesus . s. r. to the lady robertland . [ . ] mistress . grace , mercy & peace be to you : i shall be glad to hear that your soul prospereth & that fruit groweth upon you after the lord's husbandry & pains in his rod , that hath not been a stranger to you from your youth . it is the lord's kindness that he will take the scum off us in the fire : who knoweth how needfull winnowing is to us , & what dross we must want ere we enter into the kingdom of god ? so narrow is the entry to heaven that our knots , our bunches & lumps of pride , and self-love , & idol-love , & world-love must be hammered off us , that we may throng in , stooping low & creeping thorow that narrow & thorny entry . and now for my self , i finde it the most sweet & heavenly life , to take up house & dwelling at christ's fire-side , & set down my tent upon christ that foundation-stone , who is sure & faithfull ground & hard under foot . oh if i could win to it & proclaim my self not the world's debter , nor a lover obliged to it ; & that i minde not to hire or bud this world's love any longer ; but defie the kindness & feud of god's whole creation whatsomever ; especially the lower vault & clay part of god's creatures , this vain earth : for what hold i of his world ? a borrowed lodging & some years house-room , & bread & water , & fire & bed & candle , &c. are all a part of the pension of my king & lord to whom i ow thanks & not to a creature . i thank god that god is god , & christ is christ , & the earth the earth , & the devil the devil , and the world the world , & that sin is sin , and that every thing is what it is : because he hath taught me in my wilderness not to shuffle my lord jesus , nor to intermix him with creature-vanities , nor to spin or twine christ or his sweet love in one web , or in one threed with the world and the things thereof . oh if i could hold and keep christ all alone and mix him with nothing ! o if i could cry down the price and weight of my cursed self and cry up the price of christ , and double & triple and augment and heighten to millions the price & worth of christ ! i am [ if i durst speak so & might lawfully complain ] so hungredly tutoured by christ jesus my liberall lord , that his nice love which my soul would be in hands with , flyeth me ; & yet i am trained on to love him , & lust & long & die for his love whom i cannot see : it is a wonder to pine away with love for a covered & hid lover , & to be hungred with his love , so as a poor soul cannot get his fill of hunger for christ : it is hard to be hungered of hunger , whereof such abundance for other things is in the world : but sure if we were tutours and stewards and masters , and lordcarvers of christ's love , we should be more lean & worse fed then we are : our meat doeth us the more good , that christ keepeth the keys , & that the wind & the air of christ's sweet breathing & of the influence of his spirit is locked up in the hands of the good pleasure of him , who bloweth where he listeth : i see there is a sort of impatient patience required in the want of christ as to his manifestations , & waiting on : they thrive who wait on his love & the blowing of it & the turning of his gracious wind ; & they thrive who in that on-waiting make haste and din and much adoe for their lost and hidden lord jesus : however it be , god feed me with him any way . if he would come in , i shall not dispute the matter , where he got a hole , or how he opened the lock : i should be content that christ and i met , suppose he should stand on the other side of hell's lake and cry to me , either put in your foot & come through , else ye shall not have me at all . but what fools are we in the taking up of him and of his dealing ! he hath a gate of his own beyond the thoughts of men , that no foot hath skill to follow him : but we are still ill scholars and will goe in at heavens gates wanting the half of our lesson , and shall still be bairns so long as we are under time's hands , and till eternity cause a sun to arise in our souls that shall give us wit. we may see how we spill and ma● our own fair heaven and our salvation , and how christ is every day putting in one bone or other in these fallen souls of ours , in the right place again : and that in this side of the new ierusalem , we shall still have need of forgiving and healing grace . i finde crosses christ's carved work that he marketh out for us , and that with crosses he figureth & pourtraieth us to his own image , cutting away pieces of our ill & corruption : lord cut , lord carve , lord wound , lord doe any thing that may perfect thy father's image in us & make us meet for glory . pray for me [ i forget not you ] that our lord would be pleased to lend me house-room to preach his righteousness & tell what i have heard & seen of him . forget not zion that is now in christ's calmes & in his forge : god bring her out new work . grace , grace be with you . aberd. jan. . . yours in his sweet lord iesus . s. r. to the earle of cassills . [ ] right honourable & my very good lord. grace , mercy & peace be to your lo : i hope your lo : will be pleased to pardon my boldness , if [ upon report of your zealous & forward minde that i hear our lord hath given you in this his honourable cause , when christ & his gospel are so foully wronged ] i speak to your lo : in paper , entreating your lo : to goe on in the strength of the lord toward , and against a storm of antichristian wind , that bloweth upon the face of this your poor mother-church , christ's lilie amongst the thorns . it is your lo : glory & happiness when ye see such a blow coming upon christ , to cast up your arm to prevent it : neither is it a cause that needeth to blush before the sun , or to flee the sentence or censure of impartial beholders , seeing the question indeed [ if it were rightly stated ] is about the prerogative royal of our princely & royal law-giver , our lord jesus , whose ancient march-stones & land-bounds our bastard lord's , the earthly generation of tyrannizing prelats , have boldly & shamefully removed : & they who have but-half an eye may see that it is the greedy desires of demas's and the itching scab of ambitous and climbing diotrephes's [ who love the goat's life to climb till they cannot finde a way to set their soles on ground again ] that hath made such a wide breach in our zion's beautifull walls : and these are the men who seek no hire for the crucifying of christ , but his coat . oh how forlorn & desolate is the bride of christ made to all passers by ! who seeth not christ buried in this land , his prophets hidden in caves , silenced , banished & imprisoned ; truth weeping in sackcloth before the judges , parliament & the rulers of the land ? but her bill is cast by them , & holiness hideth it self , fearing the streets for the reporoaches & persecution of men : justice is fallen a swoon in the gate , & the long shadows of the evening are stretched out upon us : woe , woe to us , for our day flyeth away : what remaineth but that the antichrist set down his tent in the midst of us , except your lo : & others with you read christ's supplication , & give him that which the most lewd and scandalous wretches in this land may have before a judge , even the poor man's due , law and justice for god's sake . o therefore , my noble & dear lord , as ye have begun , goe on in the mighty power and strength of the lord , to cause our lord in his gospel and afflicted members laugh , & to cause the christian churches [ whose eyes are all now upon you ] to sing for joy , when scotland's moon shall shine like the light of the sun , & the sun like the light of seven dayes in one : ye can doe noless then run & bear up the head of your dying & swooning mother-church , & plead for the production of her ancient charters : they hold out and put out , they hold in and bring in at their pleasure men in god's house ; they stole the keys from christ and his church , and came in like the thief & the robber , not by the door christ ; & now their song is , authority , authority , obedience to church-governours . when such a bastard & lawless pretended step-dame as our prelacy is gone mad , it is your place who are the nobles to rise & binde them ; at least , law should fetter such wilde bulls as they are , who push all who oppose themselves to their domination . alas ! what have we lost since prelats were made master coiners to change our gold in brass , and to mix the lord's wine with their water ? blessed for ever shall ye be of the lord if ye help christ against the mighty , and shall deliver the flock of god scattered upon the mountains in the dark & cloudy day , out of the hands of these idol-shepherds . fear not men that shall be moth-eaten-clay that shall be rolled up in a chest , & casten under the earth : let the holy one of israel be your fear , & be couragious for the lord and his truth . remember your accounts coming upon you with wings , as fast as time posteth away : remember what peace with god in christ & the presence of the son of god in the revealed & felt sweetness of his love , will be to you , when eternity shall put time to the door , & ye shall take good-night at time , & this little shepherd's tent of clay , this innes of a borrowed earth . i hope your lo : is now & then sending out thoughts to view this world's naughtiness & vanity & the hoped-for glory of the life to come , & that ye resolve that christ shall have your self & all yours at command for him , his honour & gospel . thus trusting your lo : will pardon my boldness , i pray that the onely wise god , the very god of peace , may preserve , strengthen & establish you to the end . aberd. . your lo : at all command & obedience in chrst. s. r. to the lady rovvaland . [ ] madam . though not acquainted i am bold in christ to speak to vour la : in paper : i rejoyce in our lord jesus on your behalf , that it hath pleased him [ whose love to you is as old as himself ] to manifest the savour of his love in christ jesus to your soul ; in the revelation of his will & minde to you , now , when so many are shut up in unbelief . o the sweet change ye have made , in leaving the black kingdom of this world & sin , & coming over to our bridegroom 's new kingdom , to know & to be taken with the love of the beautifull son of god. i beseech you , madam , in the lord make now sure work , & see that the old house be casten down , & razed from the foundation , and that the new building of your soul be of christ's own laying ; for then wind and storm shall neither loose it , nor shake it asunder . many now take christ by guess : be sure that it be he , and onely he whom ye have met with : his sweet smell , his lovely voyce , his fair face , his sweet working in the soul will not lye , they will soon tell if it be christ indeed [ & i think your love to the saints speaketh that it is he ] & therefore i say , be sure that ye take christ himself , & take him with his father's blessing : his father alloweth him well upon , you , your lines are well fallen , it could not have been better , nor so well with you if they had not fallen in these places : in heaven or out of heaven there is nothing better , nothing so sweet & excellent as the thing ye have lighted on , & therefore hold you with christ : joy , much joy may ye have of him : but take his cross with himself cheerfully : christ and his cross are not separable in this life ; howbeit christ & his cross part at heaven's door , for there is no house-room for crosses in heaven : one tear , one sigh , one sad heart , one fear , one losse , or thought of trouble cannot finde lodging there : they are but the markes of our lord jesus down in this wide innes & stormy countrey on this side of death : sorrow & the saints are not married together , of suppose it were so , heaven shall make a divorce . i finde his sweet presence eateth out the bitterness of sorrow & suffering . i think it a sweet thing that christ saith of my cross halfmine , & that he divideth these sufferings with me & taketh the largest share to himself ; nay that i & my whole cross are wholly christ's . o what a portion is christ ! o that the saints would dig deeper in the treasures of his wisdom & excellency ! thus recommending your la : to the goodwill & tender mercies of our lord , i rest aberd. sept. . yours la : in his sweet lord iesus , s. r. to robert gordon . of knockbrex . ( ) my very worthy & dear friend . grace , mercy & peace be unto you : though all galloway should have forgotten me i would have expected a letter from you ere now : but i will not expound it to be forgetfulness of me . now , my dear brother , i cannot shew you how matters goe betwixt christ and me : i finde my lord going and coming seven times a day : his visits are short , but they are both frequent & sweet . i dare not for my life think of a challenge of my lord : i hear ill tales , & hard reports of christ from the tempter and my flesh ; but love beleeveth no evil : i may swear that they are lyars , and that apprehensions make lyes of christ's honest and unalterable love to me . i dare not say that i am a dry tree , or that i have no room at all in the vineyard ; but yet i often think that the sparrows are blessed who may resort to the house of god in anwoth , from which i am banished . temptations that i supposed to be striken dead and laid upon their back , rise again and revive upon me ; yea . i see that while i live temptations will not die : the devil seemeth to brag & boast as much , as if he had more court with christ then i have , & as if he had charmed & blasted my ministery that i shall doe no more good in publike ; but his wind shaketh no corn : i will not beleeve christ would have made such a mint to have me to himself , and have taken so much pains upon me as he hath done , and then slip so easily from possession , and lose the glory of what he had done ; nay , since i came to aberden i have been taken up to see the new land , the fair palace of the lamb : and will christ let me see heaven to break my heart , & never give it to me ? i shall not think my lord jesus giveth a dumb earnest , or putteth his seal● to blank paper , or intendeth to put me off with fair and false promises : i see that now , which i never saw well before . . i see faith's necessity in a fair day is never known aright ; but now i miss nothing somuch as faith : hunger in me runneth to fair and sweet promises , but when i come , i am like a hungry man that wanteth teeth , or a weak stomack having a sharp appetite that is filled with the very sight of meat ; or lik one stupified with cold under the water that would fain come to land , but cannot grip any thing casten to him : i can let christ grip me , but i cannot grip him : i love to be kissed and to sit on christ's knee ; but i cannot set my feet to the ground , for afflictions bring the cramp upon my faith : all i dow doe is to hold out a lame faith to christ , like a begger holding out a stump in stead of an arm or leg and cry lord iesus work a miracle . o what would i give to have hands & arms to grip strongly & fold heart somly about christ's neck , & to have my claim made good with reall possession ! i think my love to christ hath feet abundance , & ruinneth swiftly to be at him , but it wanteth hands and fingers to apprehend him . i think i would give christ every morning my blessing , to have as much faith as i have love & hunger ; at least i miss faith more then love & hunger . . i see mortification , & to be crucified to the world is not so highly accounted of by us as it should be . o how heavenly a thing is it to be dead & dumb & deaf to this world 's sweet musick ! i confess it hath pleased his majesty to make me laugh at children who are wooing this world for their match : i see men lying about the world , as nobles about a king's court ; & i wonder what they are a doing there : as i am at this present i would scorn to court such a feckless & petty princesse , or buy this world's kindness with a bow of my knee . i scarce now either hear or see what it is that this world offereth me ; i know it 's little it can take from me , & as little it can give me . i recommend mortification to you above any thing : for alas we but chase feathers flying in the air , & tire our own spirits for the froth & overguilded clay of a dying life : one sight of what my lord hath let me see within this short time is worth a world of worlds . . i thought courage in the time of trouble for christ's sake , a t●ing that i might take up at my foot , i thought the very remembrance of the honesty of the cause would be enough ; but i was a fool in so thinking : i have much adoe now , to win to one smile ; but i see joy groweth up in heaven , & it is above our short arm : christ will be steward & dispenser himself , & non● else but he : therefore , now , i count much of one dram weight of spirituall joy ; one smile of christ's face , is now to me as a kingdom , & yet he is no niggard to me of comforts : truly i have no cause to say that i am pinched with penury or that the consolations of christ are dried up , for he hath poured down rivers upon a dry wilderness the like of me to my admiration : & in my very swoonings he holdeth up my head , & stayeth me with flagons of wine & comforteth me with apples : my house & bed is strowed with kisses of love . praise , praise with me . o if ye & i betwixt us could lift up christ upon his throne , howbeit all scotland should cast him down to the ground ! my brother's case toucheth me neer , i hope ye will be kinde to him & give him your best counsel : remember my love to your brother , to your wife & g. m. desire him to be faithfull & repent of his hypocrisie , and say that i wrote it to you : i wish him salvation : write to me your minde anent . c. e. and c. y. and their wives . & i. g. or any others in my parish : i fear i am forgotten amongst them ; but i cannot forget them . the prisoner's prayers and blessing come upon you : grace , grace be with you . aberd. feb , . . your brother in the lord iesus ▪ s. r. to my lord. balmerinoch . [ ] my very noble & truly honourable lord. i make bold to write newes to your lo : from my prison , though your lo : have experience more then i can have . at my first entry here , i was not a little casten down with challenges for old unrepented of sins , & satan & my own apprehensions made a lye of christ , that he had casten a dry withered tree over the dike of the vineyard ; but it was my folly , blessed be his great name the fire cannot burn the dry tree : he is pleased no● to feast the exiled prisoner with his lovely presence , for it suiteth christ well to be kinde , & he dineth & suppeth with such a sinner as i am . i am in christ's tutouring here ; he hath made me content with a borrowed fire-side , & it casteth as much heat , as mine own : i want nothing at all but reall possession of christ : and he hath given me a pawne of that also , which i hope to keep till he come himself to loose the pawne . i cannot get help to praise his high name : he hath made me a king over my losses , imprisonment , banishment & onely my dumb sabbaths stick in my throat : but i forgive christ's wisdom in that : i dare not say one word : he hath done it & i will lay my hand upon my mouth : if any other had done it to me , i could not have born it . now my lord , i must tell your lo : that i would not give a drink of cold water for this clay idol , this plaistered world . i testifie & give it under mine own hand , that christ is most worthy to be suffered for . our lazie flesh [ which would have christ to cry down crosses by open proclamation ] hath but raised a slander upon the cross of christ. my lord , i hope ye i will not forget what he hath done for your soul : i think ye are n christ's count-book as his obliged debter . grace , grace be with your spirit . aberd. march. . . your lo : obliged servant , s. r. to alexander gordon . of knockgray . ( ) dear . brother . grace , mercy & peace , be to you : i long to hear how your soul prospereth : i expected letters from you ere now . as for my self i am here in good case , well feasted with a great king : at my first coming here , i was that bold as to to take up a jealousie of christ's love : i said i was cast over the dike of the lord's vineyard as a dry tree ; but i see if i had been a withered branch , the fire would have burnt me long ere now : blessed be his high name who hath kept sap in the dry tree : & now as if christ had done the wrong , he hath made the mends , & hath miskent my ravings [ for a man under the water cannot well command his wit , far less his faith & love ] because it was a fever , my lord jesus forgave me that among the rest : he knoweth , in our afflictions we can finde a spot in the fairest face that ever was , even in christ's face : i would not have beleeved that a gloom should have made me to misken my old master ; but we must be whiles sick : sickness is but kindly to both faith & love. but o how execedingly is a poor dâted prisoner obliged to sweet jesus ! my tears are sweeter to me , then the laughter of the fourteen prelats to them : the worst of christ , even his chaff , is better then the world's corn . dear brother , i beseech you , i charge you in the name & authority of the son of god , help me to praise his highness , & i charge you also to tell all your acquaintance , that my master may get many thanks . o if my hairs , all my members and all my bones , were well tuned tongues to sing the high praises of my great & glorious king ! help me to lift christ up upon his throne , & to lift him up above all the thrones of the clay kings , the dying scepter-bearers of this world . the prisoner's blessing , the blessing of him that is separated from his brethren , be upon them all who will lend me a lift in this work : shew this to that people with you to whom sometimes i preached . brother , my lord hath brought me to this , that i will not flatter the world for a drink of water : i am no debter to clay , christ hath made me dead to that : i now wonder that ever i was such a childe long since , as to beg at such beggers : fy upon us , who wooe such a black skinned harlot ; when we may get such a fair , fair match up in heaven . oh that i could give up with this clay-idol , this masked painted overguilded dirt , that adam's sons adore ! we make an idol of our will : as many iusts in us as many gods : we are all god-makers : we are like to lose christ the true god in the throng of these new & false gods. scotland hath cast her crown off her head : the virgin daughter hath lost her garland : woe , woe to our harlot mother : our day is coming , a time when women shall wish they had been childless , & fathers shall bless miscarrying wombs & dry breasts : many houses , great & fair , shall be desolate . this kirk shall sit on the ground all the night & the tears shall run down her cheeks : the sun hath gone down upon her prophets : blessed are the prisoners of hope who can run in to their strong hold , & hide themselves for a little till the indignation be overpast . commend me to your wife , your daughters , your son in law , & to a. t. write to me of the case of your kirk . grace be with you . i am much moved for my brother , i entreat for your kindness & counsel to him . aberd. feb. . . yours in his sweet lord iesus , s. r. to my lady marre younger . ( . ) my very noble & dear lady . grace , mercy & peace be to you : i received your la : letter , which hath comforted my soul. god give you to finde mercy in the day of christ. i am in as good termes and court with christ , as an exiled oppressed prisoner of christ can be : i am still welcome to his house , he knoweth my knock & letteth in a poor friend : under this black rough tree of the cross of christ , he hath ravished me with his love , & taken my heart to heaven with him : well & long may he bruik it . i would not niffer christ with all the joyes that man or angel can devise beside him . who hath such cause to speak honourably of christ as i have ? christ is king of all crosses & he hath made his saints little kings under him , & he can ride & triumph upon weaker bodies then i am [ if any can be weaker ] & his horse will neither fall nor stumble . madam , your la : hath much adoe with christ for your soul , husband , children , & house : let him finde much employment for his calling with you ; for he is such a friend as delighteth to be burdened with sutes and employments , and the more ye lay on him and the more homely ye be with him , the more welcome . o the depth of christ's love ! it hath neither brim nor bottom . o if this blinde world saw his beauty ! when i count with him for his mercies to me , i must stand still & wonder & goe away as a poor dyvour who hath nothing to pay : free forgiveness is my payment . i would i could get him set on high , for his love hath made me sick & i die except i get reall possession . grace , grace be with you . aberd. march. . . your la : at all obedience in christ. s. r. to james mc adam . ( ) my very dear & worthyfriend . grace , mercy & peace be to you : i long to hear of your growing in grace , & of your advancing in your journey to heaven : it will be the joy of my heart to hear that ye hold your face up the brae & wade through tentations without fearing what man can doe . christ shall , when he ariseth , mowe down his enemies & lay bulks [ as they use to speak ] on the green & fill the pits with dead bodies , psal. : . they shall lie like handfulls of withered hay when he ariseth to the prey . salvation , salvation is the onely necessary thing : this clay-idol , the world , is not to be sought , it is a morsel not for you , but for hunger-bitten bastards . contend for salvation : your master christ , won heaven with strokes : it is a besieged castle , it must be taken with violence . oh , this world thinketh heaven but at the next door , & that godliness may sleep in a bed of downs till it come to heaven ; but that will not doe it . for my self , i am as well as christ's prisoner can be : for by him , i am master & king of all my crosses ; i am above the prison & the lash of mens tongues : christ triumpheth in me . i have been casten down & heavie with fears & hunted with challenges , i was swimming in the depths ; but christ had his hand under my chin all the time & took good heed that i should not lose breath : and now i have gotten my feet again , & there are love-feasts of joy & spring-tides of consolation betwixt christ & me : we agree well , i have court with him , i am still welcome to his house . o my short arms cannot fathom his love ! i beseech you , i charge you help me to praise : ye have a prisoner's prayers , therefore forget me not . i desire sibilla to remember me dearly to all in that parish who know christ , as if i had named them . grace , grace be with you . aberd. march. . . yours in his sweet lord iesus , s. r. to my very dear brother vvilliam livingstone . ( ) my very dear brother . i rejoyce to hear that christ hath run away with your young love & that ye are so early in the morning matched with such a lord ; for a young man is often a dressed lodging for the devil to dwell in : be humble and thankfull for grace , & weigh it not so much by weight as if it be true : christ will not cast water on your smoking coal , he never yet put out a dim candle that was lighted at the sun of righteousness . i recommend to you prayer & watching over the sins of your youth ; for i know missive letters goe between the devil & young blood ; satan hath a friend at court in the heart o● youth , & there , pride , luxury , lust , revenge , forgetfulness of god are hired as his agents : happy is your soul if christ man the house & take the keys himself & command all [ as it suiteth him full well to rule all where ever he is ] keep him & entertain christ well , cherish his grace , blow upon your own coal , & let him tutour you . now for my self , know i am fully agreed with my lord : christ hath put the father & me in other's arms , many a sweet bargain he made before , & he hath made this among the rest . i reign as king over my crosses , i will not flatter a temptation nor give the devil a good word , i defie hell's iron gates : god hath past over my quarrelling of him at my entry here , & now he feedeth & feasteth with me : praise , praise with me & let us exalt his name together . aberd. march. . . your brother in christ , s. r. to william gordon . of vvhite parke . ( ) worthy sir. grace , mercy & peace be unto you : i long to hear from you : i am here the lord's prisoner & patient , handled as softly by my physician as if i were a sick man under cure . i was at hard terms with my lord & pleaded with him ; but i had the worst side : it is a wonder he should have suffered the like of me to have nicknamed the son of his love christ , & to call him a changed lord who had forsaken me ; but misbelief hath never a good word to speak of christ. the dross of my cross , gathered a scum of fearsin the fire , doubtings , impatience , unbelief , challenging of providence as sleeping , & not regarding my sorrow ; but my gold smith christ was pleased to take off the scum & burn it in the fire : and blessed be my finer he hath made the metall better & furnished new supply of grace to cause me hold out weight & i hope hath not loosed one grain weight by burning his servant . now his love in my heart casteth a mighty heat : he knoweth that the desire i have to be at hims●lf paineth me : i have sick nights & frequent fits of love-fevers for my welbeloved : nothing paineth me now but want of presence : i think it long till day : i challenge time as too slow in it's pace , that holdeth my onely , onely fair one , my love , my welbeloved from me : o if we were together once ! i am like an old crazed ship that hath endured many storms & that would fain be in the lee of the shore , & feareth new storms : i would be that nigh heaven , that the shadow of it might break the force of the storm & the crazed ship might win to land . my lord's s●n casteth a heat of love & beam of light on my soul. my blessing thrice every day upon the sweet cross of christ : i am not ashamed of my garland the banished ●inister . [ which is the term of aberden ] love , love defieth reproaches : the love of christ hath a croslet of proof on it , & arrows will not draw blood of it : we are more then conquerours through the blood of him that hath loved us , rom. . the devil , & the world they cannot wound the love of christ. i am further from yeelding to the course of defection then when i came hither : sufferings blunt not the fiery edge of love : cast love in the floods of hell it will swim above : it careth not for the world 's busked and plaistered offers . it hath pleased my lord so to lyne my heart with the love of my lord jesus , that as if the field were already won , & i on the other side of time , i laugh at the world 's golden pleasures & at this dirtie idol that the sons of adam worship : this worm-eaten god , is that which my soul hath fallen out of love with . sir , ye were once my hearer : i desire now to hear from you & your wife : i salute her & your children with blessings : i am glad that ye are still hand-fasted with christ : goe on in your journey & take the city by violence : keep your garments clean : be clean virgins to your husband the lamb : the world shall follow you to heaven's gates ; & ye would not wish it to goe in with you : keep fast christ's love : pray for me as i doe for you : the lord jesus be with your spirit . aberd. march. . . yours in his sweet lord iesus . s. r. to mr george gillespie . [ ] reverend & dear brother . i received your letter : as for my case brother , i bless his glorious name , my losses are my gain , my prison a palace , & my sadness joyfulness . at my first entry , my apprehensions wrought so upon my cross , that i bec●me jealouse of the love of christ , as being by him thrust out of the vineyard , & i was under great challenges , [ as ordinarily melted gold casteth first a drossie scum , & satan & our corruption form the first words that the heavy cross speaketh & say ●od is angry . he loveth you not . ] but our apprehensions are not cannonicall : they dite lyes ' of god & christ's love ; but since my spirit was setled , & the clay fallen to the bottom of the well , i see better what christ was doing : and now my lord is returned with salvation under his wings , now i want little of half a heaven , & i finde christ every day so sweet , comfortable , lovely & kinde , as three things onely trouble me . . i see not how to be thankfull , or how to get help to praise that royall king who raiseth up these that are bowed down . . his love paineth me & woundeth my soul , so as i am in a fever for want of reall presence . . an excessive desire to take instruments in god's name , that this is christ & his truth i now suffer for , yea the apple of the eye of christ's honour , even the soveraignity & royall priviledges of our king & law-giver christ : & therefore let no man scar at christ's cross , or raise an ill report upon him or it ; for he beareth the sufferer & it both . i am here troubled with the disputes of the great doctors [ especially with d. b. in ceremoniall & arminian controver●●es for all are corrupt here ] but i thank god , with no detriment to the truth , or discredit to my profession : so then i see that christ can triumph in a weaker man nor i , & who can be more weak ? but his grace is sufficient for me . brother remember our old covenant , & pray for me , & write to me your case . the lord jesus be with your spirit . aberd. march. . . yours in his sweet lord iesus , s. r. to john meine . ( ) dear brother . grace , mercy & peace be unto you : i wonder ye sent me ●ot an answer to my last letter ; for i stand in need of it : i am still 〈◊〉 some piece of court with our great king , whose love would cause a dead man speak & live : whether my court will continue or not , i cannot well say ; but i have his ear frequently & [ to his glory onely i speak it ] no penurie of the love-kisses of the son of god : he thinketh good to cast apples to me in my prison to play withall ; lest i should think long & faint : i must give over all attempts to fathom the depth of his love : all i can doe is but to stand beside his great love , & look & wonder : my debts of thankfulness affright me : i fear my creditor get a dyvour-bill & a ragged account : i would be much the better of help : o for help , & that ye would take notice of my case : your not writing to me maketh me think ye suppose that i am not to be bemoaned , because he is comfortable ; but i have pain in my unthankfulness , & pain in the feeling of his love , while i am sick again for real presence , & reall possession of christ ; yet there is no gooked [ if i may speak so ] nor fond love in christ : he casteth me down sometimes with challenges for old faults , & i know , he knoweth well that sweet comforts are swelling & therefore sorrow must make a vent to the wind : my dumb sabbaths are undercotting wounds : the condition of this oppressed kirk , & my brother's case [ i thank you & your wife for your kindness to him ] hold my sore smarting & keep my wounds bleeding ; but the ground-work standeth sure . pray for me . grace be with you . remember meto your wife . aberd. march. . . yours in his sweet lord iesus . s. r. to mr thomas garven . ( ) reverend and dear brother . i blesse you for your letter : it was a shower to the new mowen grass : the lord hath given you the tongue of the learned : be fruitfull & humble : it is possible ye come to my case , or the like ; but the water is neither so deep , nor the stream so strong as it is called : i think my fire is not hot , my water dry land , my loss rich loss . o if the walls of my prison be high , wide & large , & the place sweet ! no man knoweth it , no man i say knoweth it [ my dear brother ] so well , as he & i , no man can put it down in black & white as my lord hath sealed it in my heart : my poor stock is growen since i came to aberden : and if any had known the wrong i did in being jealous of such an honest lover as christ , who witheld not his love from me , they would think the more of it ; but i see he must be above me in mercy : i will never strive with him : to think to recompense him is folly : if i had as many angel's tongues as there have fallen drops of rain since the creation , or as there are leaves of trees in all the forrests of the earth , or stars in the heaven to praise ; yet my lord jesus would ever be behinde with me : we will never get our accounts sitted : a pardon must close the reckoning ; for his comforts to me in this his honourable cause , have almost put me beyond the bounds of modesty ; howbeit i will not let every one know what is betwixt us : love , love [ i mean christ's love ] is the hottest coal that ever i felt : o but the smoke of it be hot ! cast all the salt sea on it , it will flame , hell cannot quench it : many , many waters will not quench love : christ is turned over to his poor prisoner in a masse & globe of love : i wonder he should waste so much love upon such a waster as i am ; but he is no waster but abundant in mercy : he hath no niggards almes when he is pleased to give . o that i could invite all the nation to love him ! free grace is an unknown thing : this world hath heard but a bare name of christ & no more : there are infinite plyes in his love , that the saints will never win to unfold : i would it were better known & that christ got more of his own due then de doeth . brother , ye have chosen the good part who have taken part with christ : ye will see him win the field , & ye shall get part of the spoile when he divideth it : they are but fools who laugh at us ; for they see but the backside of the moon ; yet our moon-light it better th●n their twelve-hours-sun : we have gotten the new heavens & as a pledge of that the bridegroom's love-ring : the children of the wedding chamber have cause to skip & leap for joy , for the marriage supper is drawing nigh & we finde the fours-hours sweet & comfortable . o time be not slow ! o sun move speedily , & hasten our banquet ? o bridegroom be like a roe , or a young hart upon the mountains ! o welbeloved run fast that we may once meet ! brother , i contain my self for want of time : pray for me : i hope to remember you . the goodwill of him who dwelt in the bush , the tender mercies of god in christ enrich you : grace be with you . aberd. march . . yours in his sweet lord iesus , s. r. to bethaia aird. [ ] worthy sister . grace , mercy & peace be unto you : i know ye desire news from my prison , & i shall shew you news . at my first entry hither , christ & i agreed not well upon it : the devil made a plea in the house & i laid the blame upon christ ; for my heart was fraughted with challenges , & i feared that i was an outcast , & that i was but a withered tree in the vineyard , & but held the sun off the good plants with my idle shadow , & therefore my master had given the evil servant ●he fields to fend him : old guiltiness said [ as witness ] all is true : my apprehensions were with childe of faithless fears , & unbelief put a seal & amen to all . i thought my self in a hard case : some said i had cause to rejoyce that christ had honoured me to be a witness for him : & i said in my heart these are words of men who see but mine outside & cannot tell if i be a false witness or not . if christ had in this matter been as wilfull & short as i was , my faith had gone over the brae & broken it's neck ; but we were well met , a hastie fool & a wise patient & meek saviour : he took no law-advantage of my folly , but waited on till my ill blood was fallen & my drumbled & troubled well began to clear : he was never a whit angry at the feverravings of a poor tempted sinner ; but he mercifully forgave , & came ( as it well becometh him ) with grace & new comfort to a a sinner , who deserved the contrary : and now he is content to kiss my black mouth , to put his hand in mine , & to feed me with as many consolations as would feed ten hungry souls ; yet i dare not say he is a waster of comforts , for no less would have born me up , one grain weight less would have casten the ballance . now , who is like to that royall king crowned in zion ? where will i get a seat for royall majesty to set him on ? if i could set him as far above the heavens as thousand thousands of heights devised by men & angels , i would think him but too low . i pray you for god's sake , my dear sister , help me to praise : his love hath neither brim nor bottom : his love is like himself , it pass●th all naturall understanding : i goe to fathom it with my arms , but it is , as if a childe would take the globe of sea & land in his two short arms : blessed & holy is his name . this must be his truth i now suffer for , for he would not laugh upon a lye , nor be witness with his comforts to a night-dream . i entreat for your prayers , & the prayers & blessing of a prisoner of christ be upon you . grace be with you . aberd. march. . . yours in his s●eet lord iesus s. r. to alexander gordon of knockgray . ( ) dear brother . i have not leisure to write to you : christ's wayes were known to you , long before i [ who am but a childe ] knew any thing of him . what wrong & violence the prelats may by god's permission doe unto you for your trial , i know not ; but this i know that your ten dayes tribulation will end : contend to the last breath for christ. banishment out of these kingdomes is determined against me as i hear ; this land dow not bear me : i pray you , recommend my case & bonds to my brethren & sisters with you : i intrust more of my spirituall comfort to you & them that way , my dear brother , then to many in this kingdom besides . i hope , ye will not be wanting to christ's prisoner . fear nothing , for i assure you , alexander gordon of knockgray shall win away & get his soul for a prey : and what can he then want that 's worth the having ? your friends are cold [ as ye write ] & so are these in whom i trusted much : our husband doeth well in breaking our idols in pieces : dry wells send us to the fountain . my life is not dear to me , sobeing i may fulfil my course with joy . i fear you must remove if your new hireling will not bear your discountenancing of him ; for the prelat is affraid christ get you , & that he hath no will of . grace be with you . aberd. . yours in his sweet lord & master , s. r. to john fleming , bailisse of leith [ ] worthy & dearly beloved in the lord. grace , mercy & peace be unto you : i received your letter : i wish i could satisfie your desire in drawing up and framing for you a christian directory : but the learned have done it before me more judiciously then i can ; especially mr rodgers , greenhame & perkins ; not withstanding , i shall shew you what i would have been at my self [ howbeit i i came alwayes short of my purpose . ] . that hours of the day less or more time , for the word & prayer , be given to god , not sparing the twelfth hour or midday , howbeit it should then be the shorter time . . in the midst of wordly employments , there would be some thoughts of sin , judgement , death & eternity , with a word or two of ejaculatory prayer [ at least ] to god. . to beware of wandering of heart in privat prayers . . not to grudge howbeit ye come from prayer without sense or joy : down-casting , sense of guiltiness & hunger is often best for us . . that the lord's day from morning to night be spent alwayes either in private or publike worship . . that words be observed , wandering and idle thoughts be avoided , sudden anger & desire of revenge , even of such as persecute the truth , be guarded against ; for we often mix our zeal with our own wilde fire . . that known , discovered & revealed sins that are against the conscience be eshewed as most dangerous preparative , to hardness of heart . . that in dealing with men , faith & truth in covenants & traffiquing be regarded , that we deal with all men in sincerity , that conscience be made of idle & lying words , & that our carriage be such as that they who see it , may speak honourably of our sweet master and profession . . i have been much challenged . . for not referring all to god as the last end : that i doe not eat , drink , sleep , journey , speak and think for god. . that i have not benefited by good company , & that i left not some word of conviction even upon naturall and wicked men , as by reproving swearing in them , or because of being a silent witness to their loose carriage , & because i intended not in all companies to doe good . . that the woes & calamities of the kirk & particular professors have not moved me . . that the reading of the life of david , paul & the like when it humbled me , i [ coming so far short of their holiness ] laboured not to imitate them afar off at least , according to the measure of god's grace . . that unrepented sins of youth were not looked to & lamented for . . that sudden stirrings of pride , lust , revenge , love of honours were not resisted & mourned for . . that my charity was cold . . that the experiences i had of god's hearing me in this & the other particular , being gathered ; yet in a new trouble i had alwayes [ once at least ] my faith to seek , as if i were to begin at a. b. c. again . . that i have not more boldly contradicted the enemies speaking against the truth , either in publike church-meetings , or at tables , or ordinary conference . . that in great troubles i have received false reports of christ's love & misbeleeved him in his chastning , whereas the event hath said all was in mercy . . nothing more moveth me & weighteth my soul , then that i could never for my heart in my prosperity , so wrestle in prayer with god , nor be so dead to the world , so hungry & sick of love for christ , so heavenly minded , as when ten stone weight of a heavy cross was upon me . . that the cross extorted vows of new obedience which ease hath blowen away as chaff before the wind . . that practice was so short & narrow , & light so long & broad . . that death hath not been often meditated upon . . that i have not been carefull of gaining others to christ. . that my grace & gifts bring forth little or no thankfulness . there are somethings also whereby i have been helped : as , . i have benefited by riding alone a long journey , in giving that time to prayer . . by abstinence & giving dayes to god. . by praying for others ; for by making an errand to god for them ; i have gotten something for my self . . i have been really confirmed in many particulars that god heareth prayers , and therefore i used to pray for any thing of how little importance soever . . he enabled me to make no question that this mocked way , which is nicknamed , is the onely way to heaven . sir , these & many moe occurrences in your life would be looked unto : & , . thoughts of atheisme would be watched over as if there be a god in heaven : which will trouble & assault the best at some times . . growth in grace would be cared for above all things , & falling from our first love mourned for . . conscience made of praying for the enemies who are blinded . sir , i thank you most kindly for your care of my brother & me also : i hope it is laid up for you and remembred in heaven . i am still ashamed with christ's kindness to such a sinner as i am : he hath left a fire in my heart that hell cannot cast water on to quench or extinguish it . help me to praise and pray for me : for ye have a prisoner's blessing & prayers . remember my love to your wife . grace be with you . aberd. march. . . yours in christ iesus s. r. to robert gordon of knokbrex . ( ) my very dear brother . grace , mercy & peace be unto you : i thought to have answered your two letters upon this occasion ; though i cannot say all that i would . your timeous word [ not to delight in the cross , but in him who sweetneth it ] came to me in due time : i finde the consolations & off-fallings that follow the cross of christ so sweet , that i almost forget my self : my desire & purpose is , when christ's honey combs drop , neither to refuse to receive & feed upon his comforts , nor yet to make joy , my bastard-god , or my new found heaven : but what shall i say ? christ very often in his sweet comforts cometh unsent for , & it were a sin to close the door upon him : it is not unlawfull to love & delight in christ's apples , when i am not dottingly wooing , nor eagerly begging kisses : but when they come clean from the timber [ like kindness it self that cometh of it's own accord ] then i cannot but laugh upon him , who laugheth upon me : if joy & comforts came single & alone , without christ himself , i think i would send them back again the gate they came , and not make them welcome ; but when the king's train cometh , and the king in the midst of the company , o how am i overjoyed with floods of love ! i fear not that too great speats , of love wash away the growing corn , & loose my plants at the roots : christ doeth no skaith where he cometh ; but certainly i would wish such spirituall wisdom as to love the bridegroom better then his gifts , his propines , or drink-money . i would be further in upon christ then at his joyes ; they but stand in the utter side of christ : i would wish to be in as a seal on his heart , in where his love & mercy lodgeth , beside his heart . my welbeloved hath ravished me ; but it is done with consent of parties , & it is allowable enough : but my dear brother , ere i part with this subject , i must tell you , [ that ye may lift up my king in praises with me ] christ hath been keeping something these fourteen years for me , that i have now gotten in my heavy dayes , that i am in for his name sake ; even an opened coffer of perfumed comforts & fresh joyes coming new , & green , & powerfull from the fairest , fairest face of christ my lord. let the sowre law , let crosses , let hell be cryed down : love , love hath shamed me from my old wayes . whether i have a race to run or some work adoe , i see not ; but i think , christ seemeth to leave heaven [ to say so ] & his court , & come down to laugh & play & sport with a daft bairn . i am not this plain with many i write to : it is possible i be misconstructed & deemed to seek a name ; but my witness above knoweth , i seek to have a good name raised upon christ. i observe it to be our folly , to seek little from christ ; because our four-hours may not be our supper : nor our propine sent by the bridegroom our tocher-good ; nor our earnest our principal summe : but i trow few of us know how much may be had of christ for a four-hours & a propine & earnest : we are like the young heir who knoweth not the whole bounds of his own lordship . certainly it is more then my part to say , o sweetest lord iesus , what ho● beit i were split & broken in five thousand sheards or bits of clay , so being every sheard ●ad a heart to love thee , & every one as many tongues as there are stars in heaven to sing praises to thee , before man & angel for evermore ? therefore if my sufferings cry goodness , & praise , & honour upon christ , my stipend is well payed . each one knoweth not what a life christ's love is : scar not at suffering for christ , for christ hath a chair & a cushion & sweet peace for a sufferer : christ's trencher from the first mess of the high-table is for a sinfull witness . o then brother , who but christ ! who but christ ? hold your tongue of lovers where he cometh out ! o all flesh , o dust & ashes , o angels , o glorified spirits , o all the shields of the world , be silent before him , come hither & behold our bridegroom , stand still & wonder for evermore at him ! why cease we to love & wonder , to kiss & adore him ? it is a hard matter that dayes lie betwixt me & him & hold us asunder . o how long , how long ! o how many miles are there to my bridegroom 's dwelling house ! it is a pain to frist christ's love any longer : but it may be a drunken man lose his feet & miss a step . ye write to me , hall bi●ks are slippery : i doe not think my dâting world will still last , & that feasts will be my ordinary food : i would have humlity , patience & faith , to set down both my feet when i come to the north-side of the cold & thorny hill . it is ill my common to be swier to goe an errand for christ , & to take the wind upon my face for him . lord , let me never be a false witness to deny that i saw christ take the pen in his hand & subscribe my writes . my dear brother , ye complain to me ye cannot hold sight of me ; but were i a footman i should goe at leisure , but sometimes the king taketh me into his coach , & draweth me ; & then i ontrun myself ; but alas i am still a forlorn transgressour : o how unthankfull ! i will not put you off your sense of deadness , but let me say this , who gave you proctor-fee , to speak for the law , that can speak for it self , better then ye can doe ? i would not have you to bring your dittay in your own bosom with you to christ : let the old man & the new man be summoned before christ's white throne , & let them be confronted before christ , & let each one of them speak for themselves : i hope howbeit the new man complain of his lying among the pots , which maketh the beleever look black ; yet he can say also , i am comely as the tents of kedar : ye shall not have my advice not to bemoan your deadness : but i finde by some experience [ which ye knew before i knew christ ] it suiteth not a ransomed man of christ's buying , to goe & plea for the sowre law , our old forecaste● husband ; for we are now not under the law [ as a covenant ] but under grace : ye are in no man's common but christ's : i know he bemoaneth you more then ye doe your self : i say this , because i am wearied of complaining . i thought it had been humility to imagine that christ was angry with me , both because of my dumb sabbaths & my hard heart , but i feel now nothing but aking wounds : my grief whether i will or not swelleth upon me : but let us die in grace's hall-floor pleading before christ : i deny nothing that the mediator will challenge me of ; but i turn it all back upon himself : let him look his own old counts if he be angry , for he will get no more of me : when christ saith i want repentance : i meet him with this , true lord ; but thou art made a king & prince to give me repentance act. ● . when christ bindeth a challenge upon us , we must binde a promise back upon him : be woe & lay your self in the dust before god [ which is suitable ] but withall let christ take payment in his own hand , & pay himself , off the first end of his own merits ; else he will come behinde for any thing we can doe . i am every way in your case , as hard hearted & dead as any man ; but yet i speak to christ through my sleep : let us then proclaim a free market for christ & swear our selves bare , & desire , & cry on him to come without money & buy us , & take us home to our ransom-payer's fire-side , & let us be christ's free-boarders : because we dow not pay the old , we may not refuse to take on christ's new debt of mercy : let us doe our best , christ will still be behinde with us , & many terms will run together : for my part let me stand for evermore in his book for a forlorn dyvour : i must desire to be this far in his common of new , as to desire to kiss his feet : i know not how to win to a heartsom fill & feast of christ's love ; for i dow neither buy , nor beg , nor borrow : & yet i cannot want it : i dow not want it . o if i could praise him ! yea i would rest content with a heart submissive & dying of love for him ; & howbeit i won never personally in at heaven's gates ; o would to god i could send in my praises to my incomparable welbeloved , or cast my love-songs of that matchless lord jesus over the walls , that they might light in his lap before men & angels ! now , grace , grace be with you . remember my love to your wife & daughter & brother iohn . aberd. june . . . yours in his sweet lord iesus . s. r. to alexander gordon , of earlestown . ( ) much honoured & worthy sir. grace , mercy & peace be unto you : i long to hear from you : i received few letters since i came hither : i am in need of a word : a dry plant would have some watering : my case betwixt christ my lord & me standeth between love & jealousie , faith & suspicion of his love : it is a marvel he keepeth house with me : i make many pleas with christ , but he maketh as many agreements with me : i think his unchangeable love hath said , i defie thee to break me & change me : if christ had such changeable & new thoughts of my salvation as i have of it , i think i should then be at a sad loss : he humoureth not a fool like me in my unbelief , but rebuketh me & ●athereth kindness upon me : christ is rather like the poor friend & needy prisoner [ begging love ] then i am : i cannot for shame get christ said nay of my whole love ; for he will not want his errand for the seeking : god be thanked my bridegroom tireth not of wooing : honour to him he is a wilfull suiter of my soul : but as love is his , pain is mine that i have nothing to give him : his count-book is full of my debts of mercy , kindness & free love towards me : oh that i might read with watery eyes ! o that he would give me the interest of interest to pay back ! or rather my soul's desire is , that he would comprize my person , soul & body , love , joy , [ confidence , fear , sorrow & desire , & drive the puynd , & let me be rouped , & sold to christ , & taken home to my creditor's house & his fire-side . the lord knoweth , if i could , i would sell my self without reversion to christ. o sweet lord jesus make a market , & over-bid all my buyers ! i dare swear there is a mystery in christ which i never saw : a mystery of love . o if he would lay by the lap of the covering that is over it , & let my griening soul see it ! i would break the door & be in upon him , to get an wombfull of love ; for i am an hungered & ●amished soul. oh sir , if ye or any other would tell him , how sick my soul is , dying for want of a hearty draught of christ's love . oh if i could dote [ if i may make use of that word in this case ] as much upon himself as i doe upon his love : it is a pity that christ himself , should not rather be my heart's choice then christ's manifested love : it would satisfie me in some measure , if i had any bud to give for his love ; shall i offer him my praises ? alas he is more then praises ! i give it over to get him exalted according to his worth , which is above what can be known ; yet all this time i am tēpting him to see if there be both love & anger in him against me . i am plucked from his flock [ dear to me ] & from feeding his lambs : i goe therefore in sackcloth as one who hath lost the wife of his youth : grief & sorrow are suspicious & spue out against him the smoke of jealousies , & i say often , shew me wherefore thou contendest with me ? tell me lord , read the process against me : but i know i cannot answer his alleagance : i will lose the cause when it cometh to open pleading . oh if i could force my heart to beleeve dreams to be dreams ! yet when christ giveth my fears the lye & saith to me thou art a lyar , then i am glad . i resolve to hope to be quiet & to lie on the brink upon my side , till the water fall & the foord be ridable , & howbeit there be pain upon me in longing for deliverance , that i may speak of him in the great congregation ; yet i think there is joy in that pain & on waiting : & i even rejoyce that he putteth me off for a time & shifteth me : oh if i could waite on for all eternity , howbeit i should never get my soul's desire , sobeing he were glorified ! i would wish my pain & my ministery could live long to serve him , for i know i am a clay vessel & made for his use . o if my very broken sheards could serve to glorifie him ! i desire christ's grace to be willingly content , that my hell [ excepting his hatred & displeasure , which i put out of all play [ for submission to this is not called for ] were a preaching of his glory to men and angels for ever & ever ! when all is done what can i adde to him ? or what can such a clay-shadow as i doe ? i know he needeth not me : i have cause to be grieved and to melt away in tears [ if i had grace to doe it , lord grant it to me ] to see my welbeloved's fair face spitted upon by dogs , to see lowns pulling the crown off my royall king's head , to see my harlot-mother & my sweet father agree so ill , that they are going to skail and give up house : my lord's palace is now a nest of unclean birds . oh if harlot , harlot scotland would rue upon her provoked lord ; & pity her good husband , who is broken with her whorish heart ! but these things are hid from her eyes . i have heard of late of your new trial by the bishop of galloway : fear not clay & worm's meat : let truth & christ get no wrong in your hand : it is your gain , if christ be glorified , & your glory to be christ's witness : i perswade you , your sufferings are christ's advantage & victory ; for he is pleased to reckon them so . let me hear from you : christ is but winning a clean kirk out of the fire : he will win this play : he will not be in your common for any charges ye are at in his service : he is not poor to sit in your debt : he will repay an hundred fold more , it may be even in this life . the prayers & blessing of christ's prisoner be with you . aberd. . your brother in his sweet lord. iesus , s. r. to his reverend & loving brother . mr john nevay . ( ) reverend & dear brother . grace , mercy & peace be unto you : i received yours o●● aprile . as i did another of march . and a letter for mr andrew cant. i am not a little grieved that our mother-church is running so quickly to the brothel-house , & that we are hiring lovers , & giving gift ; to the great mother of fornications : alas that our husband is like to quite us so shortly ! it were my part [ if i were able ] when our husband is departing , to stir up myself to take hold of him & keep him in this land ; for i know him to be a sweet second , & a lovely companion to a poor prisoner : i finde my extremity hath sharpned the edge of his love & kindness , so as he seemeth to devise new wayes of expressing the sweetness of his love to my soul : suffering for christ is the very element wherein christ's love liveth , & exerciseth it self , in casting out flames of fire & sparks of heat , to warm such a frozen heart as i have : and if christ weeping in sackeloth be so sweet , i cannot finde any imaginable thoughts to think what he will be , when we clay-bodies [ having put off mortality ] shall come up to the marriage-hall , & great palace , & behold the king clothed in his robes royall , sitting on his throne . i would desire no more for my heaven beneath the moon , while i am sighing in this house of clay , but daily renewed feasts of love with christ , & liberty now & then to feed my hunger with a kiss of that fairest face , that is like the sun in his strength at noon-day . i would willingly subscribe an ample resignation to christ of the fourteen prelacies of this land , & of all the most delightfull pleasures on earth , & forfeit my part of this clay-god , this earth which adam's foolish children worship , to have no other exercise but to lie in a love-bed with christ , & fill this hungred , & famished soul with kissing , embracing & reall enjoying of the son of god : and i think then i might write to my friends . that i had found the golden world , & look out & laugh at the poor bodies who are slaying one another for feathers : for verily , brother , since i came to his prison i have conceived a new & extraordinary opinion of christ which i had not before ; for i perceive we frist all our joyes to christ , till he & we be in our own house above , as married parties ; thinking that there is nothing of it here to be sought or found , but onely hope & fair promises : & that christ will give us nothing here but tears , sadness , crosses : & that we shall never feel the smell of the flowers of that high garden of paradise above , till we come there : nay , but i finde it is possible to finde young glory & a young green paradise of joy even here : i know christ's kisses will cast a more strong & refreshfull smell of incomparable glory & joy in heaven ; then they doe here : because a drink of the well of life up at the wel●'s head , is more sweet & fresh by far , then that which we get in our borrowed , old , running-out vessels & our wooden dishes here ; yet i am now perswaded it is our folly to f●●st all , till the term day ; seeing abundance of earnest , will not diminish any thing of our principal summe : we dream of hunger in christ's house while we are here , although he alloweth feasts upon all the bairns within god's houshold : it were good then to store our selves with moe borrowed kisses of christ , & with moe borrowed visites till we enter heirs to our new inheritance , & our tutour put us in possession of our own , when we are past minority . oh that all the young heirs would seek more & a greater & a nearer communion with my lord-tutour , the prime heir of all , christ ! i wish for my part i could send you & that gentleman , who wrote his commendations to me , in to the kings innermost cellar & house of wine , to be filled with love : a drink of this love is worth the having indeed : we carry our selves but too too nicely with christ our lord , & our lord loveth not niceness & dryness & uncouthness in friends : since need force we must be in christ's common , then let us be in his common ; for it will be no otherwayes . now for my present case in my imprisonment , deliverance [ for any appearance i see ] looketh cold like : my hope if it looked to or leaned upon men , should wither soon at the root like a may-flower : yet i resolve to ease my self with on-waiting on my lord , & to let my faith swim where it looseth ground : i am under a necessity either offainting [ which i hope my master of whom boast all the day shall avert ] or then to ●ay my faith upon omnipotency , & to wink & stick by my grip : and i hope my ship shall ride it out , seeing christ is willing to blow his sweet wind in my sailes & mendeth & closeth the leks in my ship , & ruleth all : it will be strange if a beleeving passenger be casten ●ver beard . as for your master , my lord & my lady i will be loath to forget them : i think my prayers [ such as they are ] are due debt to him , & i shall be fa● more engaged to his lo : if he be fast for christ ( as i hope he will ) now when so many of his coat & quality slip from christ's back & leave him to send for himself . i entreat you remember my love to that wo thy gentleman a. c. who salated me in your letter : i have heard that he is one of my master's friends , for the which cause i am tied to him : i wish he may more & more fall in love with christ. now for your question as far as i rawly conceive : i think god is praised two wayes : first , by a concional profession of his highness before men , such as is the very hearing of the word , & receiving of either of the sacraments , in which acts by profession , we give out to men , that he is our god , with whom we are in covenant , & our lawgiver : thus eating & drinking in the lord's supper , is an annunciation & profession before men , that christ is our slain redeemer : here because god speaketh to us , not we to him , it is not a formal thanks giving ; but an annunciation , or predication of christ's death , concionall , not adorative ; neither hath it god for the immediat object , and therefore no kneeling can be here . secondly , there is another praising of god , formal , when we are either formally blessing god , or speaking his praises : and this i take to be twofold : . when we directly & formally direct praises and thanksgiving to god : this may well be done kneeling in token of our recognizance of his highness ; yet not so , but it may be standing or sitting , especially seeing joyfull elevation [ which should be in praising ] is not formally signified by kneeling . . when we speak good of god , & declare his glorious nature & attributes , extolling him before men , to excite men to conceive highly of him : the former i hold to be worship every way immediat , else i know not any immediat worship at all : the latter hath god for the subject , not properly the object , seeing the predication is directed to men immediatly , rather then to god ; for here we speak of god by way of praising , rather then to god : and for my own part , as i am for the present minded , i see not how this can be done kneeling seeing it is praedicatio dei & christ● , non laudatio aut benedictio dei : but observe that it is formal praising of god & not meerly concional , as i distinguished in the first member : for in the first member any speaking of god or of his works of creation , providence & redemption , is indirect & concional praising of him , & formally preaching or an act of teaching , not an act of predication of his praises ; for there is a difference betwixt the simple relation of the vertues of a thing , which is formally teaching , & the extolling of the worth of a thing by way of commendation , to cause others to praise with us . thus recommending you to god's grace , i rest . aberd. june . . . yours in his sweet lord iesus . s. r. to mr j. r. ( . ) dear brother . grace , mercy & peace be unto you : upon the report i hear of you [ without any further acquaintance except our straitest bonds in our lord jesus ] i thought good to write unto you , hearing of your danger to be thrust out of the lord's house for his name sake : therefore my earnest & humble desire to god is , that ye may be strengthned in the grace of god , & by the power of his might to goe on for christ , not standing in aw of a worm that shall die . i hope ye will not put your hand to the ark to give it a wrong totch & to overturn it , as many now doe , when the archers are shooting sore at joseph , whose bowe shall abide in it's strength : we ow to our royall king & princely master a testimony . o how blessed are they who can warde a blow off christ & his born-down truth ! men think christ a gone man now , & that he shall never get up his head again : and they beleeve his court is failed , because he suffereth men to break their spears & swords upon him , and the enemies to plow sion , & make long & deep their furrows on her back : but it would not be so , if the lord had not a sowing for his plowing : what can he doe , but melt an old drossie kirk , that he may bring out a new bride out of the fire again 〈◊〉 i think christ is just now reparing his house , & exchanging his old vessels with new vessels , & is going through this land and taking up an inventure & a roll of so many of levi's sons & good professors , that he may make them new work for the second temple : and whatsoever shall be found , not to be for the work shall be casten over the wall : when the house shall be builded , he shall lay by his hammers as having no more to doe with them : it is possible he doe worse to them then lay them by : & i think the vengeance of the lord & the vengeance of his temple shall be upon them : i desire no more but to keep weight when i am past the fire : & i can now in some weak measure give christ a testimonial of a lovely & loving companion under suffering for him . i saw him before but afar off ; his beauty to my eye's sight groweth : a fig , a straw for ten worlds plaistered glory & for childish shadows : the idol of clay [ this god , the world ] that fools fight for . if i had a lease of christ of my own dating [ for whoever once cometh nigh hand & taketh a hearty look of christ's inner side , shall never wring nor wrestle themselves out of his love-grips again ] i would rest contented in my prison ; yea in a prison without light of sun or candle , providing christ & i had a love-bed , not of mine but of christ his own making ; that we might lie together among the lilies , till the day break & the shadows flee away . who knoweth how sweet a drink of christ's love is ? o but to live on christ's love is a king's life ! the worst things of christ even that which seemeth to be the refuse of christ , his hard cross , his black cross , is white & fair : & the cross receiveth a beautifull lustre & a perfumed smell from jesus , mydear brother , scar not at it . while ye have time to stand upon the watch tower & to speak , contend with this land , plead with your harlot-mother , who hath been a treacherous half-marrow to her husband iesus : for i would think liberty to preach one day , the root & top of my desires , & would seek no more of the blessings that are to be had on this side of time , till i be over the water ; but to spend this my crazed clay-house in his service & saving of souls : but i hold my peace because he hath done it : my shallow & ebbe thoughts are not the compass christ saileth by : i leave his wayes to himself for they are far , far above me : onely i would contend with christ for his love and be bold to make a plea with jesus my lord for a heart-fill of his love ; for there is no more left to me . what standeth beyond the far end of my sufferings , and what shall be the event he knoweth , and i hope to my joy shall make me know , when god shall unfold his decrees concerning me ; for there are windings and too 's and fro's in his wayes which blinde bodies like us cannot see . this much for further acquaintance : so recommending you & what is before you to the grace of god , i rest . aberd. june . . your very loving brother in his sweet lord iesus , s. r. to mr william dalgleish . ( ) reverend & welbeloved brother . grace , mercy & peace be unto you : i have heard somewhat of your trials in galloway : i bless the lord who hath begun first in that corner to make you a new kirk to himself : christ hath the less adoe behinde , when he hath refined you . let me entreat you , my dearly beloved , to be fast to christ : my witness is above , my dearest brother , that ye have added much joy to me in my bonds , when i hear that ye grow in the grace and zeal of god for your master . our ministery whether by preaching or suffering , will cast a smell through the world both of heaven & hell , cor. : , . i perswade you , my dear brother , there is nothing out of heaven , next to christ , dearer to me then my ministery , & the worth of it in my estimation is swelled & paineth me exceedingly ; yet i am content for the honour of my lord , to surrender it back again to the lord of the vineyard : let him doe with me & it both what he thinketh good : i think my self too little for him : & let me speak to you , how kinde a fellow prisoner is christ to me ! beleeve me , this kinde of cross [ that would not goe by my door , but would needs visite me , ] is still the longer the more welcome to me : it 's true my silent sabbaths have been & are still as glassy yee , whereon my faith can scarce hold it's feet , & i am often blowen on my back , and off my feet , with a storm of doubting ; yet truly my bonds all this time cast a mighty and ranck smell of high and deep love in christ : i cannot indeed see through my cross to the far end ; yet i beleeve i am in christ's books , & in his decree [ not yet unfolded to me ] a man triumphing , dancing & singing over on the other side of the red sea , & laughing & praising the lamb over beyond time , sorrow , deprivation , prelat's indignation , losses , want of friends & death : heaven is not a foul flying in the air ( as men use to speak of things that are uncertain ) nay it is well paid for , christ's comprizement lieth on glory , for all the mourners in zion , & shall never be loosed : let us be glad & rejoyce that we have blood , losses , & wounds to show our master & captain at his appearance , and what we suffered for his cause . woe is me , my dear brother , that i say often i am but dry bones , which my lord will not bring out of the grave again , & that my faithless fears say , oh i am a dry tree that can bear no fruit , i am an useless body who ●an beget no children to the lord in his house . hopes of deliverance look cold & uncertain & afar off , as if i had done with it : it is much for christ [ if i may say so ] to get lawborrows of my sorrow , & of my quarrelous heart : christ's love playeth me fair play , i am not wronged at all ; but there is a tricking and false heart within me , that still playeth christ foul play : i am a cumbersom neighbour to christ : it is a wonder that he dwelleth beside the like of me ; yet i often get the advantage of the hill above my temptations , & then i despise the temptation , even hell it self & the stink of it , & the instruments of it , and am proud of my honourable master : and i resolve whether contrary winds will or not to fetch christ's harbour : & i think a willfull & stiff contention with my lord jesus for his love very lawfull : it 's sometimes hard to me to win my meat upon christ's love , because my faith is sick , & my hope withereth , & my eyes wax dim , & unkinde & comfort-eclipsing clouds goe over the fair , & bright , & light s●n-jesus : and then when i & my temptation tryste the matter together , we spill all through unbelief : sweet , sweet for evermore would my life be , if i could keep faith in exercise : but i see my fire cannot alwayes cast light . i have even a poor man's hard world , when he goeth away : but surely since my entry hither , many a time hath my fair sun shined without a cloud : hot & burning hath christ's love been to me : i have no vent to the expression of it : i must be content with stoln & smothered desires of christ's glory : o how far is his love behinde the hand with me ! i am just like a man , who hath nothing to pay his thousands of debt : all that can be gotten of him is to se●●e upon his person : except christ would se●●e upon my self , & make the readiest payment that can be of my heart & love to himself , i have no other thing to give him : if my sufferings could doe beholders good , & edifie his kirk , & proclaim the incomparable worth of christ's love to the world , o then how would my soul be overjoyed , & my sad heart cheered and calmed ! dear brother , i cannot tell what is become of my labours among that people : if all that my lord builded by me be casten down , & the bottom fallen out of the profession of that parish , & none stand by christ , whose love i once preached , as clearly & plainly as i could [ though far below it's worth & excellency ] to that people ; if so , how can i bear it ? & if another make a foul harvest where i have made a painfull & honest sowing , it will not soon digest with me : but i know his wayes pass finding out : yet my witness both within me & above me knoweth , & my pained breast upon the lord's day at night , my desire to have had christ awfull & amiable & sweet to that people , is now my joy : & it was my desire & aime to make christ & them one : if i see my hopes die in the bud ere they bloom a little , & come to no fruit i die with grief . o my god seek not an account of the violence done to me by my brethren ; whose salvation i love & desire : i pray that they & i be not heard as contrary parties in the day of our compearance before our judge , in that process led by them against my ministery , which i received from christ : i know a little inch , & less then the third part of this span-length & hand-breadth of time which is posting away will put me without the stroke & above the reach of either brethren or foes : and it is a short-lasting injurie done to me & to my pains in that part of my lord's vineyard : o how silly an advantage is my deprivation to men , seeing my lord jesus hath many wayes to recover his own losses , & is irresistible to compass his own glorious ends , that his lilie may grow amongst thorns , & his little kingdom exalt it self , even under the swords & spears of contrary powers ! but , my dear brother , goe on in the strength of his rich grace whom ye serve : stand fast for christ : deliver the gospel off your hand , & your ministery to your master with a clean & undefiled conscience : loose not a pin of christ's tabernacle : doe not so much as picke with your naile at one board or border of the ark : have no part or dealing upon any terms , in a hoof , in a closed window , or in a bowing of your ●…nce , in casting down of the temple : but be a mourning & speaking witness again them who now ruine zion . our master will be on us all in a clap ere ever we wit : that day will discover all our white 's & our black 's concerning this controversie of poor oppressed zion : let us make our part of it good , that it may be able to abide the fire when hay and stuble shall be burnt to ashes : nothing , nothing [ i say nothing ] but sound sanctification can abide the lord's fan : i stand to my testimony that i preached often of scotland : lamentation , mourning & woe abideth th●● o scotland : o scotland , the fearfull quarrell of a broken covenant standeth good with thy lord. now , remember my love to all friends , & to all my parishoners as if i named each one of them particularly : i recommend you & god's people committed by christ to your trust , to the rich grace of our alsufficient lord. remember my bonds : praise my lord who beareth me up in my sufferings : as ye sinde occasion [ accorcording to the wisdom given you ] shew our acquaintance what the lord hath done to my soul : this i seek not verily to hunt my own praise , but that my sweetest & dearest master may be magnified in my sufferings i rest . aberd. june . . your brother in his sweet lord iesus . s. r. to marion mcknaught . ( ) dearly beloved in our lord iesus christ. grace , mercy & peace be to you : few know the heart of a stranger & prisoner , i am in the hands of mine enemies : i would honest & lawfull means were essayed for bringing me home to my charge , now when mr a. r. & mr h. r. are restored . it concerneth you of galloway most to use supplications and addresses for this purpose , and try if by fair means i can be brought back again : as for liberty , without i be restored to my flock , it is little to me , for my silence is my greatest prison : however it b● , i wait for the lord , i hope not to rot in my sufferings : lord give me submission to wait on my heart is sad that my dayes flee away & i doe no service to my lord in his house , now when his harvest and the souls of perishing people require it ; but his ways are not like my wayes , neither can i finde him out . o that he would shine upon my darkness , and bring forth my morning light from under the thick cloud , that men have spread over me ! o that the almighty would lay my cause in a ballance and weigh me , if my soul was not taken up , when others were sleeping , how to have christ betrothed with a bride in that part of the land ! but that day that my mouth was most unjustly and cruelly closed , the bloom fell off my branches , and my joy did cast the flower ; how beit i have been casting my self under christ's feet , and wrestling to beleeve under a hidden and covered lord ; yet my fainting cometh before i eat , and my faith hath bowed with the sore cast and under this almost insupportable weight : o that it break not ! i dare not say that the lord hath put out my candle , and hath casten water upon my poor coal , and broken the stakes of my tabernacle ; but i have tasted bitterness and eaten gall & wormwood since that day , my master laid bonds upon me to speak no more : i speak not this because the lord is uncouth to me , but because beholders that stand on dry land see not my sea-storm : the witnesses of my cross are but strangers to my sad dayes & nights . o that christ would let me alone & speak love to me & come home to me & bring summer with him ! o that i might preach his beauty & glory as once i did , before my clay-tent be removed to darkness , & that i might lift christ off the ground & my branches might be watered with the dew of god , & my joy in his work might grow green again & bud & send out a flower ! but i am but a short sighted creature & my candle casteth not light afar off : he knoweth all that is done to me , how that when i had but one joy & no more , & one green flower that i esteemed to be my garland , he came in one hour & dried up my flower at the root , & took away mine onely eye , & mine onely one crown & garland : what can i say ? surely my guiltiness hath been remembered before him , & he was seeking to take down my sails & to land the flower of my delights , and to let it lie on the coast like an old broken ship that is no more for the sea : but i praise him for this wailed stroke , i welcome this surnace , god's wisdom made choice of it for me , & it must be best because it was his choice . o that i may wait for him till the morning of this benighted kirk break out ! this poor afflicted kirk had a fair morning ; but her night came upon her before her noon-day , & she was like a traveller forced to take house in the morning of his journey : & now her adversaries are the chief men in the land , her wayes mourn , her gates languish , her children sigh for bread , and there is none to be instant with the lord , that he would come again to his house & dry the face of his weeping spouse & comfort zion's mourners , who are waiting for him : i know , he shall make corn to grow upon the top of his withered mount zion again . remember my bonds & forget me not : oh that my lord would bring me again amongst you with abundance of the gospel of christ ! but o that i may set down my desires where my lord biddeth me ! remember my love in the lord to your husband , god make him faithfull to christ , & my blessing to your three children . faint not in prayer for this kirk : desire my people not to receive a stranger & intruder upon my ministery : let me stand in that right & station that my lord jesus gave me . grace , grace be with you . aberd. . yours in his sweet lord and master , s. r. to john gordon . at risco . ( ) dear brother . i earnestly desire to know the case of your soul , & to understand that ye have made sure work of heaven & salvation . . remember , salvation is one of christ's dainties he giveth but to a few . . that it is violent sweating & striving that taketh heaven . . that it cost christ blood to purchase that house to sinners & to set mankinde down , the king 's free tenants & free-holders . . that many make a start toward heaven who fall on their back & win not up to the top of the mount , it plucketh heart & legs from them , & they sit down & give it over , because the devil setteth a sweet smelled flower to their nose [ this fair busked world ] wherewith they are bewitched & so forget or refuse to goe forward . . remember , many goe far on & reform many things & can finde tears as esau did , & suffer hunger for the truth as iudas did , & wish & desire the end of the righteous as balaam did , & profess fair & fight for the lord as saul did , & desire the saints of god to pray for them as pharaoh & simon magus did , & prophesie & speak of christ as caiaphas did , walk softly & mourn for fear of judgement as ahab did , & put away gross sins & idolatry as iehu did , & hear the word of god gladly & reform their life in many things according to the word as herod did , & say , master , to christ , i will follow thee whither soever thou goest , as the man who offered to be christ's servant , math. . & may taste of the vertues of the life to come & be partaker of the wonderfull gifts of the holy spirit & taste of the good word of god , as the apostates who sin against the holy ghost , heb . & yet all these are but like gold in clink & colour & watered brass & base mettall . these are written that we should try our selves & not rest till we be a step nearer christ then sun-burnt & withering professors can come , . consider , it is impossible that your idol-sins & ye , can goe to heaven together , & that they who will not part with these , can indeed love christ at the bottom ; but onely in word & shew : which will not doe the business . . remember how swiftly god's post , time , flieth away , & that your forenoon is already spent , your afternoon will come & then your evening & at last night , when ye cannot see to work : let your heart be set upon finishing of your journey , & summing & laying your accounts with your lord. o how blessed shall ye be , to have a joyfull welcome of your lord at night ! how blessed are they who in time take sure course with their soul ! bless his great name for what ye possess in goods & children , ease & worldly contentment , that he hath given you ; & seek to be like christ in humility & lowliness of minde , & be not great & intire with the world : make it not your god nor your lover that ye trust into ; for it will deceive you : i recommend christ & his love to you in all things , let him have the flower of your heart & your love , set a low price upon all things but christ , & cry down in your thoughts clay & dirt that will not comfort you , when ye get summonds to remove , & compear before your judge , to answer for all the deeds done in the body . the lord give you wisdom in all things : i beseech you sanctifie god in your speaking , for holy and reverend is his name : & be temperate & sober , companionry [ as it is called ] is a sin that holdeth men out of heaven . i will not beleeve that ye will receive the ministry of a stranger , who will preach a new & uncouth doctrine to you : let my salvation stand for it , if i delivered not the plain & whole counsel of god to you in his word . read this letter to your wife , & remember my love to her , & request her to take heed to doe what i write to you : i pray for you & yours . remember me in your prayers to our lord , that he would be pleased to send me amongst you again . grace be with you . aberd. . your lawfull & loving pastor , s. r. to mr hugh henderson . ( ) reverend and dear brother . who knoweth but the wind may turn in to the west again upon christ & his desolate bride in this land ? and that christ may get his summer by course again ; for he hath had ill weather this long time , & could not finde law or justice for himself & his truth these many years . i am sure , the wheels of this crazed & broken kirk run all upon no other axel-tree , nor is there any other to roll them , & cogge them , & drive them , but the wisdom & good pleasure of our lord : and it were a just trick & glorious , of never-sleeping providence , to bring our brethrens darts they have shot at us , back upon their own heads : suppose they have two strings in their bow , & can take one as another saileth them , yet there are moe then three strings upon our lord's bowe ; and besides he cannot miss the white that he shooteth at . i know , he shuffleth up & down in his hand the great body of heaven & earth , & that kirk & commonwealth are in his hand , like a stock of cards , & that he dealeth ●he play to the mourners in zion and these that say , lye down , that we may goe over you , at his own soveraign pleasure : and i am sure , zion's adversaries in this play shall not take up their own stakes again . o how sweet a thing it is to trust in him ! when christ hath sleeped out his sleep [ if i may speak so of him who is the watch-man of israel that neither slumbereth nor sleepeth ] and his own are tried , he will arise as a strong man after wine , and make bare his holy arm , and put on vengeance as a cloak , and deal vengeance thick & double amongst the haters of zion . it may be we see him sow and send down maledictions & vengeances as thick as drops of rain or hail upon his enemies : for our lord oweth them a black day & he useth duely to pay his debts neither his friends & followers , nor his foes & adversaries shall have it to say , that he is not faithfull & exact in keeping his word . i know no bar in god's way but scotland's guiltiness , & he can come over that impediment & break that bar also , & then say to guilty scotland as he said ezek. . not for your sakes , &c. on-waiting had ever yet a blessed issue , & to keep the word of god's patience keepeth still the saints dry in the water , cold in the fire , & breathing & blood-hot in the grave . what are prisons of iron walls & gates of brass to christ ? not so good as feal dikes , fortifications of straw , or old tottering walls : if he give the word , then the chains will fall off the arms & legs of his prisoners . god be thanked that our lord jesus hath the tutouring of king and court and nobles , and that he can dry the gutters and the mires in sion , and lay causeys to the temple with the carcases of bastard lord-prelats & idol-shepherds : the corn on the house-tops got never the husband-man's prayers , & so is seen on it , for it filleth not the hand of mowers . christ & truth & innocency worketh even under the earth , & verily there is hope for the righteous : we see not what conclusions pass in heaven anent all the affaris of god's house : we need not give hire to god to take vengeance of his enemies ; for justice worketh without hire . o that the seed of hope would grow again and come to maturity ! and that we could importune christ & double our knocks at his gate , & cast our cries & shouts over the wall , that he might come out & make our ierusalem the praise of the whole earth , & give us salvation for walls & bulwarks ! if christ bud & grow green and bloom & bear seed again in scotland . & his father send him two summers again in one year , & bless his crop ; o what cause have we to rejoyce in the free salvation of our lord & to set up our banners in the name of our god! o that he would hasten the confusion of the leprous strumpet , the mother & mistress of abominations in the earth , & take graven images out of the way , & come in with the iews in troops , & agree with his old out cast & forsaken wife , & take them in again to his bed of love ! grace be with you . aberd. . yours in our master and lord , s. r. to the lady largirie . [ . ] mistress . grace , mercy & peace be to you : i exhort you in the lord to goe on in your journey to heaven , & to be content of such fare by the way as christ & his followers have had before you ; for they had alwayes the wind on their faces , & our lord hath not changed the way to us for our ease ; but will have us following our sweet guide . alas how doeth sin dog us in our journey & retard us ! what fools are we to have a by-god or an other lover or match to our souls beside christ ? it were best for us like ill bairns [ who are best heard at home ] to seek our own home , & to sell our hopes of this little clay innes & idol of the earth , where we are neither well summered nor well wintered . oh that our souls would fall so at oddes with the love of this world , as to think of it as a traveller doeth of a drink of water , which is not any part of his treasure , but goeth away with the using ; for ten miles journey maketh that drink to him as nothing ! o that we had as soon done with this world and could as quickly dispatch the love of it ! but as a childe cannot hold two apples in his little hand , but the one putteth the other out of it's room ; so neither can we be masters and lords of two loves : blessed were we if we could make our selves masters of that invaluable treasure the love of christ ; or rather suffer our selves to be mastered and subdued to christ's love , so as christ were our all things , & all other things our nothings & the refuse of our delights . o let us be ready for shipping against the time our lord's wind & tide call for us ! death is the last thief that shall come without din or noise of feet , & take our souls away , & we shall take our leave at time & f●ce eternity , & our lord shall lay together the two sides of this earthly tabernacle & fold us & lay us by , as a man layeth by his clothes at night , & put the one half of us in a house of clay , the dark grave , & the other half of us in heaven or hell . seek to be found of your lord in peace & gather in your flitting & put your soul in order , for christ will not give a nail-breadth of time to our little sand-glass . pray for zion , & for me his prisoner , that he would be pleased to bring me amongst you again full of christ & fraughted & laden with the blessings of his gospel . grace , grace be with you . aberd. . yours in his onely lord and master , s. r. to earlestown younger [ ] worthy & dearly beloved in the lord. grace , mercy & peace be to you : i long to hear from you : i remain still a prisoner of hope , & doe think it service to the lord to wait on still with submission , till the lord's morning-skie break & his summer day dawn : for i am perswaded it is a piece of the chief errand of our life , that god sent us for some years down to this earth among devils & men , the fire-brands of the devil , & temptations , that we might suffer for a time here amongst our enemies ; otherwise he might have made heaven to wait on us at our coming out of the womb , and have carried us home to our countrey , without letting us set down our feet in this knotty and thorny life ; but seeing a piece of suffering is carved to every one of us , less or more , as infinite wisdom hath thought good , our part is to harden and habituat our soft and thin skinned nature to endure fire and water , devils , lions , men , losses , woe hearts , as these that are looked upon by god , angels , men & devils . o what folly is it to sit down & weep upon a decree of god , that is both dumb & deaf at our tears , & must stand still as unmovable as god who made it , for who can come behinde our lord to alter or better what he hath decreed & done ? it were better to make windows in our prison & to look out to god & our countrey heaven , & to cry like fettered men who long for the king 's free air , lord , let t●y kingdom come : o let the bridegroom come ! and o day , o fair day , o everlasting summer day , dawn and shine out , break out from under the black night skie and shine ! i am perswaded , if every day , a little stone in the prison walls were broken , & thereby assurance given to the chained prisoner lying under twenty stone of irons upon arms & legs , that at length his chain should wear in two pieces , & a hole should be made at length as wide as he might come safely out to his long desired liberty ; he would in patience wait on till time should hole the prison wall & break his chains : the lord 's hopefull prisoners under their trials are in that case : years & moneths will take out now one little stone , then another , of this house of clay , & at length time shall win out the breadth : of a fair door and send out the imprisoned soul to the free air in heaven , and time shall fil● off by little and little our iron bolts , which are now on legs and arms , & out-date and wear our troubles threed-bare and hollie , and then wear them to nothing : for what i suffered yesterday i know shall never come again to trouble me . o that we could breath out new hope and new submission every day in christ's lap ! for certainly a weight of glory well weighed [ yea encreasing to a far more exceeding and eternall weight ] shall recompence both weight and length of light and clipped and short-dated crosses : our waters are but ebbe and come neither to our chin nor to ●he stopping of our breath . i may see [ if i would borrow eyes from christ ] dry land and that near : why then should we not laugh at adversity and scorn our short-born and soon-dying temptations : i rejoyce in the hope of that glory to be revealed , for it is no uncertain glory we look for ; our hope is not hung upon such an untwisted threed as , i imagine so , or it is likely ; but the cable , the strong tow of our fastened anchor , is the oath and the promise of him who is eternall verity , our salvation is fastened with god's own hand and with christ's own strength to the strong stoup of god's unchangeable nature . mal . . i am the lord , i change not , and therefore ye sons of iacob are not consumed : we may play and dance and leap upon our worthy and immoveable rock : the ground is sure and good and will bide hell's brangling and devils brangling and the world's assaults . oh if our faith could ride it out against the high and proud winds and waves , when our sea seemeth all to be on fire ! o how oft doe i let my grips goe ! i am put to swimming and half sinking : i finde the devil hath the advantage of the ground in this battel , for he fighteth in known ground in our corrupt nature : alas that is a friend neer of kin and blood to himself , and will not fail to fall foul upon us : and hence it is that he who saveth to the uttermost and leadeth many sons to glory , is still righting my salvation and twenty times a day i ravel my heaven , & then i must come with my ill raveled work to christ to cumber him [ as it were ] to right it & to seek again the right end of the threed , & to fold up again my eternall glory with his own hand , & to give a right cast of his holy & gracious hand to my marred & spilt salvation : certainly it is a cumbersom thing to keep a foolish childe from falls & broken brows , & weeping for this & that toy , & rash running & sickness & bairns diseases ; ere he win through them all , and win out of the mires , he costeth meekle black cumber and fashrie to his keepers : and so is a beleever a cumbersom piece of work and an ill raveled hesp [ as we use to say ] to christ : but god be thanked , for many spilt salvations and many ill raveled hesps hath christ mended since first he entered tutour to lost mankinde . o what could we bairns doe without him ! how soon would we mar all ? but the less of our weight be upon our own feeble legs , and the more that we be on christ the strong rock the better for us : it is good for us that ever christ took the cumber of us : it is our heaven to lay many weights and burdens upon christ , and to make him all we have , root and top , beginning and ending of our salvation : lord hold us ●ere . now to this tutour and rich lord i recommend you : hold fast till he come and remember his prisoner . grace , grace be with you . aberd. . yours in his and your lord iesus , s. r. to mr william dalgleish . [ ] reverend & dear brother . grace , mercy & peace be to you : i received your letter . i bless our high and onely wise lord who hath broken the s●are that men had laid for you , & i hope that now he shall keep you in his house in despite of the powers of hell . who knoweth but the streets of our ierusalem shall yet be filled with young men & with old men & boyes & women with childe & that they shall plant vines in the mountains of samaria . i am sure , the wheels , paces & motions of this poor church , are tempered & ruled not as men would , but according to the good pleasure & infinite wisdom of our onely wise lord. i am here waiting in hope , that my innocency in this honourable cause shall melt this cloud that men have casten over me . i know my lord had his own quarrels against me & that my dross stood in need of this hot furnace ; but i rejoyce in this , that fair truth , beautifull truth , [ whose glory my lord cleareth to me more & more ] bearth me company , & that my weak aimes to honour my master in bringing guests to his house , now swell upon me in comforts , & that i am not affraid to want a witness in heaven , that it was my joy to have a crown put upon christ's head in that countrey . o what joy would i have to see the wind turn upon the enemies of the cross of christ , & to see my lord jesus restored with the voice of praise to his own f●ee throne again , & to be brought amongst you to see the beauty of the lord's house ! i hope that countrey will not be so silly , as to suffer men to pluck you away from them , & that ye will use means to keep my place empty & to bring me back again to the people to whom i have christs right and his church's lawfull calling . dear brother , let christ be dearer & dearer to you , let the conquest of souls be top and root , flower and bloom of your joyes and desires in this side of sun and moon : and in the day when the lord shall pull up the four stakes of this clay tent of the earth , & the last pickle of sand shall be at the nick of falling down in your watch-glass , & the master shall call the servants of the vincyard to give them their hire ; ye will esteem the bloom of this world's glory like the colours of the rain-bow , that no man can put in his purse & treasure : your labours & pains shall then smile upon you . my lord now hath given me experience [ howbeit weak & small ] that our best fare here is hunger ; we are but at god's by-board in this lower house , we have cause to long for supper-time & the high table , up in the high palace : this world deserveth nothing but the utter court of our soul. lord hasten the marriage-supper of the lamb. i finde it still peace to give up with this present world as with an old decourted & cast-off lover : my bread & drink in it , is not so much worth , that i should not loath the innes , & pack up my desires for christ , that i have sent out to the feckless creatures in it . grace , grace be with you . aberd. . your affectionat brother & crhist's prisoner . s. r. to the laird of cally . ( ) much honoured sir. grace , mercy & peace be to you : i long to hear how your soul prospereth : i have that confidence that your soul mindeth christ & salvation : i beseech you in the lord give more pains & diligence to fetch heaven , then the countrey-sort of lazie professors ; who think their own faith & their own godliness , because it is their own , best ; & content themselves with a coldrife custom & course , with a resolution to summer & winter in that sort of profession , that the multitude and the times favour most , and are still shaping and clipping and carving their faith , according as it may best stand with their summer-sun and a whole skin ; and so breath out both hot and cold in god's matters , according to the course of the times : this is their compass they sail toward heaven by , in stead of a better . worthy & dear sir , separate your self from such , and bend your self to the utmost of your strength & breath , in running fast for salvation , and in taking christ's kingdom , use violence : it cost christ and all his followers sharp showers and hot sweats ere they won to the top of the mountain : but still our soft nature would have heaven coming to our bed-side when we are sleeping , & lving down with us , that we might goe to heaven in warm clothes ; but all that came there ●ound wet feet by the way , & sharp storms that did take the hide off their face , & ●ound to 's & fro's & up's & down's & many enemies by the way . it is impossible a man can take his lusts to heaven with him , such wares as these will not be welcome there . o how loath are we to forgoe our packalds & burdens that hinder us to run our race with patience ! it is no small work to displease & anger nature , that we may please god. o if it be hard to win one foot or half an inch out of our own will , out of our own wit , out of our own ease & worldly lusts , & so to deny our self , & to say , it is not i but christ , not i but grace , not i but god's glory , not i but god's love constraining me , not i but the lord's word , not i but christ's commanding power as king in me ! o what pains & what a death is it to nature , to turn me , my self , my lust , my ease , my credit , over in , my lord , my saviour , my king & my god , my lord's will , my lord's grace ! but alas that idol , that whorish creature my self , is the master-idol we all bow to : what made evah miscarry ? & what hurried her headlong upon the forbidden fruit , but that wretched thing her self ? what drew that brother-murtherer to kill abel ? that wilde himself what drove the old world on to corrupt their wayes ? who but themselves , & their own pleasure ? what was the cause of solomon's falling into idolatry & multiplying of strange wives ? what but himself , whom he would rather pleasure then god. what was the hook that took david & snared him first in adultery but his self-lust , & then in murther but his self-credit & self-honour ? what led peter on to deny his lord ? was it not a piece of himself & self-love to a whole skin ? what made iudas sell his matter for pieces of money , but a piece of self-love idolizing of avaritions self ? what made demas to goe off the way of the gospel , to embrace this present world ? even self love & love of gain for himself : every man blameth the devil for his sins , but the great devil , the house-devil of every man , the house-devil that eateth & lieth in every man's bosom , is that idol that killeth all , himself . o blessed are they who can deny themselves & put christ , in the room of themselves ! o would to the lord , i had not a my self , but christ ; nor a my lust , but christ , no● a my ease , but christ ; nor a my honour , but christ ! o sweet word , gal. : . i live no more , but christ liveth in me ! o if every one would put away himself , his own self , his own ease , his own pleasure , his own credit , & his own twenty things , his own hundred things , that he setteth up as idols above christ ! dear sir , i know ye will be looking back to your old self & to your self-lust & self-idol that ye set up in the lusts of youth above christ. worthy sir , pardon this my freedom of love : god is my witness that it is out of an earnest desire after your soul 's eternal welfare , that i use this freedom of speech . your sun i know is lower & your evening skie and sun-setting nearer then when i saw you last : strive to end your task before night , and to make christ your-self , and to acquaint your love and your heart with the lord stand now by christ and his truth , when so many fail foully and are false to him : i hope ye love him and his truth , let me have power with you to confirm you in him . i think more of my lord 's sweet cross then of a crown of gold and a free kingdom lying to it . sir , i remember you in my prayers to the lord , ●…ding to my promise : help me with your prayers that our lord would be pleased to bring me amongst you again with the gospel of christ : grace , grace be with you . aberd. . yours in his sweetest lord and master , s. r. to john gordon of cardoness younger . ( ) . dearly beloved in our lord. grace , mercy & peace be to you : i long exceedingly to hear of the case of your soul which hath a large share both of ●y prayers & carefull thoughts . sir , remember that a precious treasure & prize is upon this short play that ye are now upon , even the eternity of well or woe to your soul standeth upon the little point of your ill or well employed short & swift posting sand-glass : seek the lord while he may be found , the lord waiteth upon you : your soul is of no little price : gold or silver of as much bounds as would cover the highest heavens round about , cannot buy it : to live as others doe & to be free of open sins that the world crieth shame upon , it will not bring you to heaven : as much civility & countrey-discretion as would lye between you & heaven , will not lead you one foot or one inch above condemned nature : & therefore take pains upon seeking of salvation , & give your will , wit , humour the green desires of youth's pleasures , off your hand to christ , it is not possible for you to know , till experience teach you , how dangerous a time youth is : it is like green & wet timber ; when christ casteth fire on it , it taketh not fire : there is need here of more then ordinary pains ; for corrupt nature hath a good back-friend of youth , & sinning against light will put out your candle & stupifie your conscience & bring upon it moe coverings & skins & less feeling & sense of guiltiness , & when that is done the devil is like a mad horse that hath broken the bridle & runneth away with his rider whither he listeth . learn to know that which the apostle knew , the deceitfulness of sin : strive to make prayer & reading & holy company & holy conference your delight , & when delight cometh in , ye shall by little & little smell the sweetness of christ , till at length your soul be over head & ears in christ's sweetness : then shall ye be taken up to the top of the mountain with the lord , to know th● ravishments of spiritual love & the glory & excellency of a s●en , revealed , felt & embraced christ : & then ye shall not be able to loose your self off christ & to binde your soul to old lovers : then & never till then are all the paces , motions , walkings & wheels of your soul in a right tune & in a spiritual temper : but if this world & the lusts thereof be your delight , i know not what christ can make of you , ye cannot be mettall to be a vessel of glory & mercy : as the lord liveth , thousand thousands are beguiled with security , because god & wrath & judgement is not terrible to them : stand in aw of god , & of the warnings of a checking & rebuking conscience : make others to see christ in you moving , doing , speaking & thinking ; your actions will smell of him , if he be in you : there is an instinct in the new born babes of christ , like the instinct of nature , that leades birds to build their nests & bring up their young & love such & such places as woods , forests & wildernesses better then other places : the instinct of nature maketh a man love his mother-countrey above all countreys : the instinct of renewed nature & supernatural grace , will lead you to such & such works , as to love your countrey above , to sigh to be clothed with your house not made with hands , & to call your borrowed prison here below a borrowed prison , & to look upon it servant-like & pilgrim-like : and the pilgrim's eye & look , is a disdainfull like discontented cast of his eye , his heart crying after his eye , fy , fy , t● is is not like my countrey . i recommend to you the mending of a hole & reforming of a failing , one or other , every week , & put off a sin or a piece of it , as of anger , wrath , lust , intemperance , every day , that ye may more easily master the remnant of your corruption . god hath given you a wife , love her & let her breasts satisfie you , & for the lord's sake drink no waters but out of your own cistern , strange wells are poison . strive to learn some new way against your corruption from the man of god m. w. d. or other servants of god : sleep not sound till ye finde your self in that case , that ye dare look death in the face & durst hazard your soul upon eternity . i am sure many ells & inches of the short threed of your life are by hand , since i saw you : and that threed hath an end , and ye have no hands to cast a knot & adde one day or a finger-breadth to the end of it : when hearing and seeing and the utter walls of the clay-house shall fall down & life shall render the besieged castle of clay to death & judgement , & ye finde your time worn ebbe & run out , what thoughts will ye then have of idol-pleasures , that possibly are now sweet ? what bud or hire would ye then give for the lord's favour ? & what a price would ye then give for pardon ? it were not amiss to think , what if i were to receive a doom & to enter into a surnace of fire & brimstone ? what if it come to this : that i shall have no portion but utter darkness ? and what if 〈◊〉 be brought to this , to be banished from the presence of god & to be given over to god's serjeants , the devil & the power of the second death ? put your soul by supposition in such a case , & ●…sider what horrour would take hold of you & what then ye would esteem of pleasing your self in the course of sin ! o dear sir , for the lord's sake awake to live righteously & love your poor soul , & after ye have seen this my letter , say with yourself , the lord will seck an account of this warning i have received . lodge christ in your family . receive no stranger hireling as your pastor . i bless your children . grace be with you . aberd. . your lawful and loving pastor . s. r. to my lord boyd. [ ] my very honourable & good lord. grace , mercy & peace be to your lo : out of the worthy report that i hear of your lo : zeal for this born down & oppressed gospel , i am bold to write to your lo : beseeching you by the mercies of god , by the honour of our royal and princely king jesus , by the sorrows , tears & desolation of your afflicted mother-church , & by the peace of your conscience & your joy in the day of christ , that your lo : would goe on in the strength of your lord and in the power of his might , to bestir your self for the vindicating of the fallen honour of your lord jesus . o blessed hands for evermore that shall help to put the crown upon the head of christ again in scotland ! i dare promise in the name of our lord that this shall fasten & fix the pillars & the stakes of your own honourable house upon earth , if ye lend & lay in pledge in christ's hand [ upon spiritual hazard ] life , estate , house , honour , credit , moyen , friends , the favour of men [ suppose king 's with three crown● ] sobeing ye may bear witness & acquit your self as a man of valour and courage to the prince of your salvation , for the purging of his temple & s●…eeping out the lordly diotrephes's , time-courting demas's , corrupt hymeneus's & philetus's & other such oxen that with their dung defile the temple of the lord. is not christ now crying , who will help me ? who will come out with me , to take part with me & share in the honour of my victory over these mine enemies who have said : wee ●ill not have this man to rule over us ; my very honourable and dear lord , joyn , joyn [ a● ye do● ] with christ , he is more worth to you & your posterity then this world's may flowers & withering riches & honour , that shall goe away as smoke & evanish in a night-vision , & shall in one half hour after the blast of the archangel's trumpet , lie in white ashes . let me beseech your lo : to draw by the lap of time's curtain & look in through that window to great & endless eternity , & consider if a worldly price [ suppose this little round clay globe of this ashie & dirty earth , the dying idol of the fools of this world were all ( your own ] can be given for one smile of christ's god-like & soul ravishing countenance , in that day when so many joints and knees of thousand thousands wailing shall stand before christ trembling , shouting & making their prayers to hills & mountains to fall upon them and hide them from the face of the lamb. o how many would sell lordships & kingdoms that day & buy christ ! but oh the market shall be closed & ended ere then . your lo : hath now a blessed venture of winning court with the prince of the kings of the earth : he himself weeping , truth born down , & fallen in the streets & an oppressed gospel , christ's bride with watery eyes & spoiled of her vail , her hair hanging about her eyes forced to goe in ragged apparel , the banished , silenced & imprisoned prophets of god , who have not the favour of liberty to prophesie in sackcloth , all these i say , call for your help : fear not worms of clay , the moth shall eat them as a garment , let the lord be your fear , he is with you & shall fight for you : thus shall ye cause the blessing of these who are ready to perish come upon you , & ye shall make the heart of this your mother-church to sing for joy . the lamb & his armies are with you & the kingdoms of the earth are the lord 's . i am perswaded there is not another gospel nor another saving truth , then that which ye now contend for , i dare hazard my heaven & salvation upon it , that this is the onely saving way to glory . grace , grace be with your lo : aberd. . your lo : at all respective obedience in christ. s. r. to robert gordon . bailiffe of ayr. ( ) worthy sir. grace , mercy & peace be to you : i long to hear from you . our lord is with his afflicted kirk , so that this burning bush is not consumed to ashes . i know submissive on-waiting for the lord shall at length ripen the joy & deliverance of his own , who are truly blessed on-waiters : what is the dry & miscarrying hope of all them who are not in christ , but confusion & wind ? o how pitifully and miserably are the children of this world beguiled , whose wine cometh home to them water , & their gold brass & tin ! and what wonder that hopes builded upon sand , should fall & sink ? it were good for us all to abandon the forlorn & blasted & withered hope we have had in the creature , & let us henceforth come & drink water out of our own well , even the fountain of living waters , & build our selves & our hope upon christ our rock : but alas that naturall love that we have to this borrowed home that we were born in , and that this clay-city , the vain earth , should have the largest share of of our heart ! our poor lean and empty dreams of confidence in some-thing beside god are no further travelled then up & down the naughty & feckless creatures . god may say of us , as he said , amos : . ye rejoyce in a thing of noug●t . surely we spin our spider's web with pain , and build our rotten and tottering house upon a lye and falshood and vanity . o when will we learn to have thoughts higher then the sun and moon , and learn our joy , hope , confidence and our soul's desires to look up to our best countrey , and to look down to clay tents set up for a night's lodging or two , in this unknown land , & laugh at our childish conceptions & imaginations that suck our joy out of creatures , woe , sorrow , losses & grief . o sweetest lord jesus ! o fairest godhead ! o flower of man & angels , why are we such strangers to , & far-off beholders of thy glory ? o it were our happiness for evermore , that god would cast a pest , a botch , a leprosie upon our part of this great whore , a fair and well busked world , that clay might no longer deceive us ! but o that god may burn and blast our hope hereaway , rather then our hope should live to burn us ! alas the wrong side of christ [ to speak so ] his blackside , his suffering side , his wounds , his bare coat , his wants , his wrongs , the oppressions of men done to him , are turned towards mens eyes & they see not the best & fairest side of christ , nor see they his amiable face and his beauty , that man and angels wonder at . sir , lend your thoughts to th●se things , & learn to contemn this world , & to turn your eyes and heart away from beholding the masked beauty of all things under time's law and doom : see him who is invisible and his invisible things , draw by the curtain and look in with liking and longing to a kingdom undefiled that fadeth not away , reserved for you in the heaven : this is worthy of your pains and worthy of your soul 's sweating and labouring & seeking after night and day : fire will flee over the earth and all that is in it , even destruction from the almighty : fy , fy upon that hope that shall be dryed up by the root ! fy upon the drunken night-bargains , and the drunken and mad covenant that sinners make with death and hell after cups , and when mens souls are mad and drunken with the love of this lawless life ! they think to make a nest for their hopes , and take quarters and conditions of hell and death , that they shall have ease , long life , peace , & in the morning when the last trumpet shall awake them , then they rue the block . it is time & high time for you to think upon death and your accounts , and to remember what ye are , where ye will be before the year of our lord . i hope ye are thinking upon this : pull upon your soul and draw it aside from the company that it is with , and round & whisper in to it newes of eternity , death , judgement , heaven and hell . grace , grace be with you . aberd. . yours in his sweet lord iesus . s. r. to alexander gordon , of earlestown . ( ) much honoured sir. grace , mercy & peace be to you : it is like if ye the gentry & nobility of this nation , be men in the streets [ as the word speaketh ] for the lord , that he will now deliver his flock & gather & rescue his scattered sheep from the hands of cruel & rigorous lords , that have ruled over them with force . o that mine eyes might see the moon-light turn to the light of the sun ! but i still fear the quarrel of a broken covenant in scotland standeth before the lord : however it be , i avouch it before the world , the tabernacle of the lord shall again be in the midst of scotland , and the glory of the lord shall dwell in beauty as the light of many days in one , in this land , o what could my soul desire more next to my lord jesus , while i am in this flesh , but that christ & his kingdom might be great amongst jews & gentiles , & that the isles [ & amongst them , overclouded & darkned britan ] might have the glory of a noon-day's sun ! oh that i had any thing [ i will not except my part in christ ] to wodset or lay in pledge to redeem & buy such glory to my highest & royal prince , my sweet lord jesus ! my poor little heaven were well bestowed , if it could stand a pawne for ever to set on high the glory of my lord ; but i know , he needeth not wages nor hire at my hand : yea , i know , if my eternal glory could weigh down in weight it 's alone , all the eternal glory of th● blessed angels & of all the spirits of just & perfect men glorified & to be glorified , oh alas , how far am i engaged to forgoe it for , and give it over to christ ; sobeing he might thereby be set on high above ten thousand thousand millions of heavens , in the conquest of many , many nations to his kingdom ! oh that his kingdom would come ! o that all the world would stoop before him ! o blessed hands that shall put the crown upon christ's head in scosland ! but alas , i can scarce get leave to ware my love on him : i can finde no wayes to ●u● my h●at upon christ & my love that i with my soul bestow on him , it is like to die upon my hand , & i think it no bairns-play to be hungred with christ's love : to love him & to want him wanteth little of hell . i am sure he knoweth how my joy would swell upon me from a little well to a great sea , to have as much of his love & as wide a soul answerable to comprehend it , till i cried , hold lord , no more : but i finde he will not have me to be mine own steward nor mine own carver : christ keepeth the keys of christ [ to speak so ] & of his own love , and he is a wiser distributer then i can take up : i know there is more in him then would make me run over like a coast-full-sea . i were happy for evermore to get leave to stand but beside christ and his love , and to look in , suppose i were interdicted of god to come near hand , touch or embrace , kiss or set too my sinfull head and drink my self drunken with that lovely thing . god send me that i would have , for i now verily see , more clearly then before , our folly in drinking dead waters & in playing the whore with our soul's love upon running-out wells , & broken sheards of creatures of yesterday , whom time will unlaw with the penalty of losing their being & natural ornaments . o when a soul's love is itching [ to speak so ] for god , and when christ in his boundless and bottomless love , beauty and excellency cometh & rubbeth up & exciteth that love , what can be heaven if this be not heaven ? i am sure this bit feckless , narrow & short love of regenerated sinners was born for no other end , but to breath & live and love & dwell in the bosom and betwixt the breasts of christ : where is there a bed or a lodging for the saints love but christ ? o that he would take our selves off our hand , for neither we nor the creatures can be either due conquest or lawfull heritage to love ! christ & none but christ is lord & proprietour of it . oh alas , how pitifull is it that so much of our love goeth by him ! o but we be wretched wasters of our soul's love ! i know it is the deep of bottomless , and unsearchable providence , that the saints are suffered to play the whore from god , and that their love goeth a hunting , when god knoweth it shall rost nothing of that at supper-time : the renewed would have it otherwise ; & why is it so , seeing our lord can keep us without nodding , tottering or reeling , or any fall at all ? our desires i hope shall meet with perfection ; but god will have our sins an office-house for god's grace , & hath made sin a matter of an unlaw & penalty for the son of god's blood ; & howbeit sin should be our sorrow , yet there is a sort of acquiescing & resting upon god's dispensation required of us , that there is such a thing in us as sin , whereupon mercy , forgiveness , healing , curing , in our sweet physician , may finde a field to work upon . o what a deep is here , that created wit cannot take up ! however matters goe , it is our happiness to win new ground daily in christ's love , and to purchase a new piece of it daily and to adde conquest to conquest , till our lord jesus & we be so near other , that satan shall not draw a straw or a threed betwixt us . and for my self , i have no greater joy in my welfavoured bonds for christ , then that i know , time shall put him & me together ; & that my love & longing hath room & liberty amidst my bonds & foes [ whereof there are not a few here of all ranks ] to goe visit the borders & utter coasts of my lord jesus's countrey & see at least afar off & darkly , the countrey which shall be mine inheritance , which is my lord jesus's due , both through birth and conquest . i dare avouch to all that know god , that the saints know not the length & largeness of the sweet earnest & of the sweet green sheaves before the harvest , that might be had on this side of the water , if we should take more pains : and that we all goe to heaven with less earnest & lighter purses of the hoped-for summe , then otherwise we might doe , if we took more pains to win further in upon christ , in this pilgrimage of our absence from him . grace , grace & glory be your portion . aberd. . yours in his sweet lord iesus . s. r. to john lawrie . ( ) dear brother . i am sorry that ye or so many in this kingdom should expect so much of me an empty reed : verily i am a naughty & poor body : but if the tinkling of my lord jesus's iron chains on legs & arms could sound the high praises of my royall king , whose prisoner i am , o how would my joy run over ! if my lord would bring edificatiō to one soul by my bonds , i am satisfied ; but i know not what i can doe to such a princely & beautifull welbeloved : he is far behinde with me : little thanks to me to say to others , his wind bloweth on me who am but withered & dry bones : but since ye desire me to write to you , either help me to set christ on high for his running-over love , in that the heat of his sweet breath hath melted a frozen heart , else i think ye doe nothing for a prisoner . i am fully confirmed that it is the honour of our law-giver i suffer for now : i am not ashamed to give out letters of recommendation of christ's love to as many as will extoll the lord jesus & his cross . if i had not sailed this sea-way to heaven , but had taken the land-way as many doe , i should not have known christ's sweetness in such a measure : but the truth is , let no man thank me ; for i caused not christ's wind to blow upon me : his love came upon a withered creature whether i would or not ; [ & yet by coming it procured from me a welcome ] a heart of iron & iron doors will not hold christ out : i give him leave to break iron locks & come in , & that is al : & now i know not whether pain of love for want of poss●ssion , or sorrow that i dow not thank him , paineth me most : but both work upon me . for the first , o that he would come & satisfie the longing soul & fill the hungry soul with these good things ? i know indeed my guiltiness may be a bar in his way , but he is god , & ready to forgive : and for the other , woe , woe is me that i cannot finde a heart to give back again my unworthy little love for his great sea-full of love to me : o that he would learn me this piece of gratitude ! o that i could have leave to look in thorow the hole of the door to see his face & sing his praises ! or could break up one of his chamber windows to look in upon his delighting beauty , till my lord send more : any little communion with him , one of his love-looks should be my begun heaven : i know he is not lordly , neither is the bridegroom's love proud , though i be black & unlovely & unworthy of him . i would seek but leave , & withall , grace , to spend my love upon him : i counsel you to think highly of christ & of free , free grace more then ye did before ; for i know that christ is not known amongst us ; i think i see more of christ then ever i saw , & yet i see but little of what may be seen : o that he would draw by the curtains & that the king would come out of his gallerie & his palace , that i might see him ! christ's love is young glory & young heaven : it would soften hell's pains to be filled with it : what would i refuse to suffer , if i could but get a draught of love at my hearts desire ? o what price can be given for him ! angels cannot weigh him , o his weight , his worth , his sweetness , his overpassing beauty ! if men & angels would come & look to that great & princely one , their ebbeness would never take up his depth , their narrowness would never comprehend his breadth height & length : if ten thousand thousand worlds of angels were created , they might all tire themselves in wondering at his beauty , & begin again to wonder of new . o that i could win nigh him to kiss his feet , to hear his voice , to finde the smell of his ointments ! but oh alas i have little , little of him ; yet i long for more ! remember my bonds & help me with your prayers for i would not niffer or exchange my sad hours with the joy of my velvet-adversaries . grace be with you . aberd. june . . . yours in his sweet lord iesus . s. r. to mr james fleming . ( ) reverend & welbeloved in our lord. grace , mercy & peace be to you : i received your letter , which hath refreshed me in my bonds . i cannot but testifie unto you , my dear brother , what sweetness i finde in our master's cross ; but alas , what can i either doe or suffer for him ? if i my alone had as many lives as there have been drops of rain since the creation , i would think them too little for that lovely one , our welbeloved ; but my pain and my sorrow is above my sufferings , that i finde not wayes how to set out the praises of his love to others : i am not able by tongue , pen or sufferings to provoke many to fall in love with him , but he knoweth whom i love to serve in the spirit , what i would doe & suffer by his own strength , sobeing i might make my lord jesus lovely & sweet to many thousands in this land . i think it amongst god's wonders that he will take any praise or glory or any testimony to his honourable cause , from such a forlorn sinner as i am : but when christ worketh he needeth not ask the question by whom he will be glorious : i know , seeing his glory at the beginning did shine out of poor nothing to set up such a fair house for man & angels , & so many glorious creatures to proclaim his goodness , power & wisdom , if i were burnt to ashes , out of the smoke and powder of my dissolved body he could raise glory to himself : his glory is his end , oh that i could joyn with him to make it my end ! i would think that fellowship with him sweet & glorious . but alas , few know the guiltiness that is on my part , it is a wonder that this good cause hath not been marred and spilt in my foul hands : but i rejoyce in this that my sweet lord jesus hath found something adoe , even a ready market for his free grace and incomparable and matchless mercy in my wants : onely my loathsom wretchedness and my wants have qualified me for christ and the riches of his glorious grace , he behooved to take me for nothing or else to want me : few know the unseen & private reckonings betwixt christ and me ; yet his love , his boundless love would not bide away nor stay at home with himself , & yet i dow not make it welcome as i ought , when it 's come unsent for and without hire . how joyfull is my heart that ye write ye are desirous to joyn with me in praising ; for it is charity to help a dyvour to pay his debts ; but when all have helped me , my name shall stand in his count-book under ten thousand thousands of summes unpayed : but it easeth my heart that ●is dear servants will but speak of my debts to such a sweet creditour . i desire he may lay me in his own ballance & weigh me , if i would not fain have a feast of his boundless love made to my own soul and to many others . one thing i know , we shall not all be able to come neer his excellency with eye , heart or tongue ; for he is above all created thoughts ; all nations before him are as nothing & as less then nothing , he ●itteth in the circuit of heaven and the inhabitants of the earth are as grashoppers before him ! o that men would praise him ! ye complain of your private case : alas , i am not the man who can speak to such an one as ye are : any sweet presence i have had in this town is [ i know ] for this cause , that i might express & make it known to others : but i never finde my self nearer christ and with that royal and princely one , then after a great weight and sense of deadness & gracelesness ! i think the sense of our wants , when withall we have a restlesness and a sort of spirituall impatience under them and ●an make a din because we want him whom our soul loveth , is that which maketh an open door to christ : & when we think we are going backward because we feel deadness , we are going forward : for the more sense the more life , & no sense argueth no life . there is no sweeter fellowship with christ , then to bring our wounds & our sores to him . but for my self , i am ashamed of christ's goodness & love since the time of my bonds , for he hath been pleased to open up new treasures of love & felt sweetness , & give visitations of love & access to himself in this strange land . i would think a fill of his love , young & green heaven : & when he is pleased to come , & the tide is in , & the sea full , & the king & a poor prisoner together in the house of wine , the black tree of the cross is not so heavie as a feather . i cannot , i dow not but give christ an honourable and glorious testimony : i see , the lord can ride through his enemies bands & triumph in the sufferings of his own , & that this blinde world seeth not , that suffering is christ's armour wherein he is victorious : & they that contend with zion , see not what he is doing when they are set to work as under-smiths & servants to the work of refining of the saints [ satan's hand also by them is at the melting of our lord's vessels of mercy ] and their office in god's house , is to scour & cleanse vessels for the king's table . i marvel not to see them triumph & sit at ease in zion , our father must lay up his rods and keep them carefully for his own use : our lord cannot want fire in his house , his furnace is in zion & his fire in ierusalem : but little know the adversaries the counsel & the thoughts of the lord. and for your complaints of your ministry , i now think all i did too little : plainness , freedom , watchfulness , fidelity , shall swell upon you in exceeding large comforts in your sufferings : the feeding of christ's lambs in private visitations , & catechising , in painfull preaching , & fair , honest & free warning of the flock is a sufferer's garland . o ten thousand times blessed are they , who are honoured of christ to be faithfull and painfull in wooing a bride to christ ! my dear brother . i know ye think more on this then i can write , & i rejoyce that your purpose is , in the lord's strength to back your wronged master & to come out & call your self christ's man , when so many are now denying him , as fearing that christ cannot doe for himself & them . i am a lost man for ever , or this , this is the way to salvation , even this way that they call heresie , that men now doe mock & scoff at . i am confirmed now that christ will accept of his servants sufferings as good service to him at the day of his appearance , & that ere it be long he will be upon us all , & men in all their black 's & white 's shall be brought out before god angels and men . our master is not far off : oh if we could wait on & be faithfull ! the good will of him who dwelt in the bush , the tender favour & love , the grace of our lord jesus christ be with you . help me with your pravers , & desire from me , other brethren to take courage for their master . aberd. aug. . . yours in his sweet lord iesus , s. r. to mr john meine . ( ) worthy & dear brother . grace , mercy & peace be to you : i have been too long in answering your letter , but other business took me up . i am here waiting if the fair wind will turn upon christ's sails ●o scotland , & if deliverance be breaking out to this overclouded & benighted kirk . oh that we could contend by prayers & supplications with our lord for that effect ! i know he hath not given out his last doom against this land . i have little of christ in this prison , but groanings & longings & desires : all my stock of christ is some hunger for him [ and yet i cannot say but i am rich in that ] my faith & hope & holy practice of new obedience are scarce worth the speaking of : but blessed be my lord who taketh me , light & clipped & naughty & feckless as i am . i see christ will not prig with me nor stand upon stepping stones , but cometh in at the broad side without ceremonies or making it nice , to make a poor ransomed one his own . o that i could feed upon his breathing & kissing and embracing , & upon the hopes of my meeting and his , when love-letters shall not goe betwixt us , but he shall be messenger himselfthen : but there is required patience on our part till the summer-●●uit in heaven be ripe for us ; it is in the bud , but there be many things to doe before our harvest come : and we take ill with it & can hardly endure to set our paper-face to one of christ's storms , and to goe to heaven with wet feet & pain & sorrow : we love to carry heaven to heaven with us , & would have two summers in one year , and no less then two heavens ; but this will not be for us , one , & such an one , may suffice us well enough : the man christ got but one onely , and shall we have two ? remember my love in christ to your father & help me with your prayers . if ye would be a deep divine , i recommend to you sanctification : fear him , & he shall reveal his covenant to you . grace be with you . aberd. jan. . . yours in his sweet lord iesus , s. r. to cardonness elder . ( ) much honoured sir. grace , mercy & peace be to you : i have longed to hear from you & to know the estate of your soul & the estate of that people with you : i beseech you sir , by the salvation of your precious soul and the mercies of god , make good & sure work of your salvation & try upon what ground-stone ye have builded . worthy & dear sir , if ye be upon sinking sand , a storm of death & a blast will loose christ & you and wash you close off the rock : o for the lord's sake look narrowly to the work ! read over your life with the light of god's day-light and sun ; for salvation is not casten down at every man's door : it is good to look to your compass & all ye have need of , ere ye take shipping ; for no wind can blow you back again . remember when the race is ended & the play either won or lost & ye are in the utmost circle & border of time & shall put your foot within the march of eternity & all your good things of this short night-dream shall seem to you like the ashes of a bleaze of thorns or straw , & your poor soul shall be crying , lodging , lodging , for god's sake : then shall your soul be more glad at one of your lord 's lovely & homely smiles ; then if ye had the charters of three worlds for all eternity . let pleasures & gain , will & desires of this world be put over in god's hands , as arrested and fenced goods that ye cannot intromet with : now when ye are drinking the ground of your cup & ye are upon the utmost ends of the last link of time , & old age like death's long shadow is casting a covering upon your days , it is no time to court this vain life , & to set love & heart upon it : it is near after supper , seek rest & ease for your soul in god through christ : beleeve me i finde it hard wrestling to play fair with christ & to keep good quarters with him , & keep love to him in integrity & life , & to keep a constant course of sound & solid daily communion with christ : temptatations are daily breaking the threed of that course , & it is not easie to cast a knot again , & many knots make evil work . o how fair have many ships been plying before the wind , that in an hour's space have been lying in the sea bottom ! how many professours cast a golden lustre , as if they were pure gold , & yet are under that skin & cover but base & reprobate mettall ! and how many keep breath in their race many miles , & yet come short of the prize & the garland ! dear sir , my soul would mourn in secret for you , if i knew your case with god to be but false work : love to have you anchored upon christ maketh me fear your tottering & slips : false under-water not seen in the ground of an enlightned conscience , is dangerous ; so is often failing & sinning against light : know this , that these who never had sick nights nor days in conscience for sin , cannot have but such a peace with god , as will undercot & break the flesh again and end in a sad war at death . o how fearfully are thousands beguiled with false hide growen over old sins , as if the soul were cured and healed ! dear sir , i saw ever nature mighty , lofty , heady & strong in you , & it was more for you to be mortified & dead to the world then another common man : ye will take a low ebbe , & a deep cut & a long lanc● to goe to the bottom of your wounds in saving humiliation , to make you a won prey for christ : be humbled , walk softly ; down , down for god's sake , my dear & worthy brother , with your topsail : stoop , stoop , it is a low entry to goe in at heaven's gates : there is infinite justice in the party ye have to doe with , it is his nature not to acquit the guilty & the sinner : the law of god will not want one farthing of the sinner : god forgetteth not both the cautioner & the sinner , & every man must pay either in his own person [ o lord save you from that payment ] or in his cautioner , christ. it is violence to corrupt nature for a man to be holy , to lie down under christ's feet , to quite will , pleasure , wordly love , earthly hope & an itching of heart after this fairded & overguilded world , & to be content that christ trample upon all . come in , come in to christ and see what ye want & finde it in him : he is the short cut [ as we use to say ] and the nearest way to an outgate of all your burdens : i dare avouch ye shall be dearly welcome to him , my soul would be glad to take part of the joy ye should have in him . i daresay , angels pens , angels tongues , nay as many worlds of angels as there are drops of water in all the seas & fountains and rivers of the earth , cannot paint him out to you : i think his sweetness since i was a prisoner hath swelled upon me to the greatness of two heavens : o for a soul as wide as the outmost circle of the highest heaven that containeth all , to contain his love ! and yet i could hold little of it . o world's wonder ! o if my soul might but lie within the smell of his love , suppose i could get no more but the smell of it ! o but it is long to that day when i shall have a free world of christ's love ! o what a sight to be up in heaven in that fair orchard of the new paradise , & to see and smell and touch and kiss that fair field-flower , that ever green tree of life ! his bare shadow were enough for me , a sight of him would be the earnest of heaven to me : fy , sy upon us , that we have love lying rusting beside us , or which is worse , wasted away upon loathsom objects , & christ should lie his alone . woe , woe is me , that sin hath made so many mad men , seeking the fool's paradise , fire under ice , & some good and desireable thing without , and apart from christ : christ , christ , nothing but christ can cool our love's burning languor : o thirsty love , wilt thou set christ the well of life to thy head & drink thy fill ; drink and spare not , drink love & be drunken with christ : nay alas , the distance betwixt us and christ is a death : o if we were clasped in other's arms ! we should never twin again except heaven twinned and sundered us , & that cannot be . i desire your children to seek this lord : desire them from me to be requested for christ's sake to be blessed & happy , and come & take christ & all things with him : let them beware of glassy & slippery youth , of foolish young motions , of worldly lusts , of deceivable gain , of wicked company , of cursing , lying , blaspheming and foolish talking : let them be filled with the spirit , acquaint themselves with daily praying , & with the store-house of wisdom and comfort , the good word of god. help the souls of the poor people : o that my lord would bring me again among them , that i might tell uncouth & great tales of christ to them ! receive not a stranger to preach any other doctrine to them . pray for me his prisoner of hope , i pray for you without ceasing : i write my blessing , earnest prayers , the love of god & the sweet presence of christ to you and yours and them . grace , grace , grace be with you . aberd. . your lawful and loving pastor . s. r. to the earle of lothian . ( ) right honourable & my very worthy and noble lord. out of the honourable & good report that i hear of your lo : goodwill & kindness in taking to heart the honourable cause of christ & his afflicted church & wronged truth in this land , i make bold to speak a word in paper to your lo : at this distance , which i trust your lo : will take in good part . it is your lo : honour & credit to put to your hand [ as ye doe , all honour to god ] to the fa●ling & tottering tabernacle of christ in this your mother-church , & to own christ's wrongs as your own wrongs . o blessed hand which shall wipe and dry the watery eyes of our we●ping lord jesus , now going mourning in sackcloth in his members , in his spouse , in his truth & in the prerogative royal of his kingly power ! he needeth not service and help from men , but it pleaseth his wisdom to make the wants & losses , sores and wounds of his spouse , a ●ield & an office-house for the zeal of his servants to exercise themselves in : therefore , my noble & dear lord , goe on , goe on in the strength of the lord against all opposition to side with wronged christ : the defending & warding of strokes off christ ; his bride , the king's daughter , is like a piece of the rest of the way to heaven , knotty , rough , stormy & full of thorns : many would follow christ , but with a reservation , that by open proclamation christ would cry down crosses , & cry up fair weather & a summer-skie & sun till we were all fairly landed at heaven . i know your lo : hath not so learned christ , but that ye intend to fetch heaven , suppose your father were standing in your way , & to take it with the wind on your face ; for so both storm & wind was on the fair face of your lovely fore-runner christ all his way . it is possible the success answer not your desire in this worthy cause : what then ? duties are ours but events are the lord's : & i hope , if your lo : & others with you shall goe on , to dive to the lowest ground & bottom of the knavery & perfidious treachery to christ , of the cursed & wretched prelats , the anti-christ's first-born & the first fruit of his foul womb , & shall deal with our soveraign [ law going before you ] for the reasonable & impartial hearing of christ's bill of complaints , & set your selves singley to seek the lord & his face , your righteousness shall break through the clouds , that prejudice hath drawn over it : & ye shall in the strength of the lord bring our banished & departing lord jesus home again to his sanctuary . neither must your lo : advise with flesh & blood in this , but wink , & in the dark reach your hand to christ & follow him . let not mens fainting discourage you , neither be afraid of mens canny wisdom , who in this storm take the nearest shore & goe to the lee & calm side of the gospel , & hide christ [ if ever they had him ] in their cabinets , as if they were ashamed of him , or as if christ were stoln wares & would blush before the sun . my very dear & noble lord , ye have rejoyced the hearts of many , that ye have made choice of christ & his gospel , whereas such great temptations doe stand in your way : but i love your profession the better that it endureth winds : if we knew our selves well , to want temptations is the greatest temptation of all : neither is father nor mother , nor court , nor honour , in this overlustred world with all it 's paintry & fairding any thing else , when they are laid in the ballance with christ ; but feathers , shadows , night-dreams & straws . o if this world knew the excellency , sweetness & beauty of that high & lofty one , that fairest among the sons of men ! verily they should see , if their love were bigger then ten heavens , all in circles without other , that it were all too little for christ our lord. i hope your choice shall not repent you , when life shall come to that twilight betwixt time & eternity , and ye shall see the utmost border of time & shall draw the curtain & look in to eternity , & shall one day see god take the heavens in his hands & fold them together like an old holly garment , & set on fire this clay-part of the creation of god , & consume away in smoke & ashes the idol-hopes of poor fools , who think there is not a better countrey then this low countrey of dying clay . children can not make comparison aright betwixt this life and that to come ; & therefore the babes of this world who see no better , mould in their own brain a heaven of their own coyning , because they see no further then the nearest side of time. i dare lay in pawne my hope of heaven that this reproached way , is the onely way of peace : i finde it is the way that the lord hath sealed with his comforts now in my bonds for christ : & i verily esteem & finde chains & fetters for that lovely one christ , to be watered over with sweet consolations & the love-smiles of that lovely bridegroom , for whose coming we wait : & when he cometh , then shall the black 's & white 's of all men come before the sun , then shall the lord put a finall decision upon the pleas that zion hath with her adversaries : and as fast as time posteth away [ which neither sitteth , nor standeth , nor sleepeth ] as fast is our hand-breadth of this short winter-night flying away & the skie of our long lasting day drawing near it's breaking . except your lo : be pl●ased to plead for me against the tyranny of prelats , i shall be forgotten in this prison : for they did shape my doom according to their new lawless canons , which is , that a deprived minister shall be utterly silenced & not preach at all , which is a cruelty contrary to their own former practices . now the onely wise god , the very god of peace confirm , strengthen & establish your lo : upon the stone laid in zion & be with you for ever . aberd. . your lo : at all respective obedience in his sweet lord iesus , s. r. to jean brown . ( ) mistress . grace , mercy and peace be to you : i long to hear how your soul prospereth : i earnestly desire your on-going toward your countr●y : i know ye see your day melteth away by little & little , & that in short time ye will be put beyond time's bounds ; for life is a post that standeth not still , & our joyes here are born weeping rather then laughing & they die weeping : sin , sin , this body of sin and corruption , imbittereth & poisoneth all our enjoyments . o that i were where i shall sin no more ! o to be freed of these chains & iron fetters that we carry about with us ! lord loose the sad prisoners . who of the children of god have not cause to say , that they have their fill of this vain life , & like a full and sick stomack to wish at mid-supper , that the supper were ended & the table drawen , that the sick man might win to bed and enjoy rest ? we have cause to tire at mid-supper of the best messes that this world can dress up for us , and to cry to god that he would remove the table & put the sin-sick souls to rest with himself . o for a long play-day with christ , and our long lasting vacance of rest ! glad may their souls be that are safe over the fi●th , christ having payed the fraught : happy are they who have past their hard and wearisom time of apprentiship , and are now free-men and citizens in that joyfull high city , the new ierusalem . alas that we should be glad of , and rejoyce in our fetters & our prison-house & this dear innes , a life of sin , where we are absent from our lord and so far from our home . o that we could get bonds & law-suretiship of our love , that it fasten not it self on these clay-dreams , these clayshadows and worldly vanities ! we might be oftener seeing what they are doing in heaven and our heart more frequently upon our sweet treasure above : we smell of the smoke of this lower house of the earth , because our heart and our thoughts are here : if we could haunt up with god , we should smell of heaven and of our countrey above , & we should look like our countrey and like strangers or people not born or brought up hereaway : our crosses would not bite upon us , if we were heavenly minded . i know no obligation the saints have to this world , seeing we fare but upon the smoke of it , & if there be any smoke in the house , it bloweth upon our eyes : all our part of the table is scarce worth a drink of water , & when we are striken we dare not weep , but steal our grief away betwixt our lord and us , and content our selves with stoln sorrow behinde backs . god be thanked we have many things that so stroake us against the hair , as we may pray , god keep our better home , god bless our father's house , & not this smoke that bloweth us to seek our best lodging . i am sure this is the best fruit of the cross , when we from the hard fare of the dear innes cry the more , that god would send a fair wind to ●…nd us hungred & oppressed strangers at the door of our father's house , which now is made in christ our kindly heritage . o then let us pull up the stakes & stoups of our tent , & take our tent on our back & goe with our flitting to our best home , for here we have no continuing city ! i am waiting in hope here , to see what my lord will doe with me : let him make of me whath he pleaseth ; providing he make glory to himself out of me , i care not . i hope , yea i am now sure , that i am for christ , & all that i can or may make is for him : i am his everlasting debter or dyvour , & still shall be ; for alas i have nothing for him & he getteth little service of me ! pray for me , that our lord would be pleased to give me house-room , that i may serve him in the calling he hath called me unto . grace be with you . aberd. . yours in his sweet lord iesus . s. r. to robert stuart . ( . ) my very dear brother . grace , mercy & peace be to you : ye are heartily welcome to my world of suffering & heartily wel-come to my master's house , god give you much joy of your new master : if i have been in the house before you , i were not faithfull to give the house an ill name , or to speak evil of the lord of the family : i rather wish god's holy spirit [ o lord breath upon me with that spirit ] to tell you the fashions of the house . one thing i can say , by on-waiting ye will grow a great man with the lord of the house : hang on till ye get some good from christ : lay all your loads & your weights by faith upon christ : ease your self & let him bear all : he can , he dow , he will bear you , howbeit hell were upon your back . i rejoyce that he is come & hath chosen you in the furnace , it was even there where ye & he set tryst , that is an old gate of ch●ist's , he keepeth the good old fashion with you , that was in hosea's days , hos. , . therefore behold i will allure her & bring her to the wilderness and speak to her heart : there was no talking to her heart while he & she were in the fair & flourishing city & at ease ; but out in the cold , hungry , waste wilderness , he allureth her , he whispered in newes into her ear there , & said , thou art mine . what would ye think of such a bed ? ye may soon doe worse then say , lord holds all , lord iesus a bargain be it , it shall not goe back on my side . ye have gotten a great advantage in the way to heaven , that ye have started to the gate in the morning : like a fool as i was , i suffered my sun to ●e high in the heaven and near afternoon , before ever i took the gate by the end : i pray you now , keep the advantage ye have : my heart , be not lazie , set as quickly up the b●ae on hands & feet , as if the last pickle of sand were running out of your glass , & death were coming to turn the glass : & be very carefull to take heed to your feet in that slippery & dangerous way of youth , that ye are walking in : the devil & temptations now have the advantage of the brae of you , & are upon your wand-hand & your working hand : dry timber will soon take fire : be covetous & greedy of the grace of god , & beware that it be not holiness that cometh on●ly from the cross , for too many are that way disposed , psal. . . when he slew them then they sought him & they r●turned & enquired early after god. v. . nevertheless they did flatter him with their mouth and they lyed unto him with their tongues . it is a part of our hypocrisie to give god ●air white words , when he hath us in his grips [ if i may speak so ] & to flatter him till we win to the fair fields again . try well green godliness , and ex●mine what it is ye love in christ : if ye love but christ's sunny side , & would have onely summer-weather & a land-gate , not a sea-way to heaven , your profession will play you a slip , and the winter-well will goe dry again in summer : make no sports nor bairns-play of christ : but labour for a sound & lively sight of sin , that ye may judge your self an undone man , a damned slave of hell & sin , one dying in your own blood , except christ come and rue upon you , & take you up ; and therefore make sure & fast work of conversion : cast the earth deep ; and down , down with the old work , the building of confusion that was there before , & let christ lay new work & make a new creation within you : look if christ's rain goeth down to the root of your withered plants , and if his love wound your heart while it bleed with sorrow for sin , & if ye can pant & fall a swoon & be like to die for that lovely one , jesus : i know christ will not to be hid where he is , grace will ever speak for it self , be fruitfull in weldoing : the sanctified cros , is a fruitfull tree , it bringeth forth many apples . if i should tell you by some weak experience what i have found in christ , ye or others could hardly beleeve me : i thought not the hundred part of christ long since that i doe now , though alas my thoughts are still infinitely below his worth . i have a dwining , sickly and pained life for a reall possession of him , and am troubled with lovebrashes and love-fevers , but it is a sweet pain : i would refuse no conditions , not hell excepted [ reserving alwayes god's hatred ] to buy possession of jesus ; but alas i am not a merchant who have any money to give for him , i must either come to a good cheap market where wares are had for nothing , else i goe home empty : but i have casten this work upon christ to get me himself : i have his faith & truth & promise [ as a pawne of his ] all engaged , that i shall obtain that which my hungry desires would be at , & i esteem that the choice of my happiness : and for christ's cross , especially the garland & the flower of all crosses , to suffer for his name , i esteem it more then i can write or speak to you : and i write it under mine own hand to you , it is one of the steps of the ladder up to our countrey , & christ [ who ever be one ] is still at the heavy end of this black tree , & so it is but as a feather to me : i need not run at leisure because of a burthen on my back , my back never bare the like of it , the more heavily crossed for christ , the soul is still the lighter for the journey . now would to god , all cold-blooded , faint-hearted souldiers of christ , would look again to jesus & to his love , & when they look , i would have them to look again & again , & fill themselves with beholding of christ's beauty , & i dare say then , that christ should come in great court & request with many : the virgins would flock fast about the bridegroom , they would embrace and take hold of him & not let him goe . but when i have spoken of him till my head rive , i have said just nothing , i may begin again : a god-head , a god-head is a world's wonder : set ten thousand thousand new made worlds of angels and elect men , & double them in number , ten thousand , thousand , thousand times , let their heart & tongues be ten thousand , thousand times more agile & large , then the heart & tongues of the seraphims that stand with six wings before him , isa. . . when they have said all for the glorifying & praising of the lord jesus , they have but spoken little or nothing : his love will bide all possible creatures to praise . oh if i could wear this tongue to the stump in extolling his highness ! but it is my daily growing sorrow , that i am confounded with his incomparable love , & he doeth so great things for my soul , & he got never yet any thing of me worth the speaking of . sir , i charge you help me to praise him : it is a shame to speak of what he hath done for me & what i doe to him again . i am sure , christ hath many drowned dyvours in heaven beside him , & when we are conveened , man & angel , at the great day in that fair last meeting , we are all but his drowned dyvours : it is hard to say who oweth him most : if men could doe no more , i would have them to wonder : if we cannot be filled with christ's love ; we may be filled with wondering . sir , i would i could perswade you to grow sick for christ & to long after him , & be pained with love for himself ; but his tongue is in heaven , who can doe it ! to him & his rich grace i recommend you . i pray you , pray for me & forget not to praise . aberd. june . . . yours in his sweet lord iesus . s. r. to the lady gaitgirth . ( ) mistress . grace , mercy & peace be to you : i long to know how matters stand betwixt christ and your soul : i know ye finde him still the longer the better : time cannot change him in his love : ye may your self ebbe & flow , rise & fall , wax & wane , but your lord is this day as he was yesterday : & it is your comfort that your salvation is not rolled upon wheels of your own making , neither have ye to doe with a christ of your own shaping : god hath singled out a mediator , strong & mighty , if ye & your burdens were as heavy as ten hills or hells , he is able to bear you & save you to the utt●rmost : your often seeking to him cannot make you a burden to him . i know , christ compassionateth you & maketh a moan for you in all your dumps , & under your downcastings ; but it is good for you that he hideth himself sometimes , it is not niceness driness , nor coldness of love , that causeth christ withdraw & slip in under a curtain & a vail , that ye cannot see him ; but he knoweth , ye could not bear with up-sailes , a fair gaile , a full moon & a high spring-tide of his felt love , & alwayes a fair summer-day & a summer-sun of a felt & poss●ssed & embracing lord j●sus : his kisses & his visits to his dearest o●es are thin sowen : he could not let out his rivers of love upon his own , but th●se rivers would be in hazard to loose a young plant at the root ; & he knoweth this of you : ye should therefore first christ's kindness as to it 's sensible and full manife●●ations , till ye and he be above sun & moon : that is the countrey where ye will be enlarged for that love which ye dow not now contain . cast the burden of your sweet babes upon christ , & lighten your heart by laying your all upon him , he will be their god. i hope to s●e you up the mountain yet , & glad in the salvation of god : frame your self for christ & gloom not upon his cross . i finde him so sweet , that my love , suppose i would charge it to remove from christ , it would not obey me : his love hath stronger fingers then to let goe it's grips of us bairns , who cannot goe but by such a hold as christ. it is good that we want legs of our own , since we may borrow from christ : & it is our happiness that christ is under an act of cautionry for heaven , & that christ is booked in heaven as the principal debter for such poor bodies as we are . i request you , give the laird your husband thanks for his care of me , that he hath appeared in publike for a prisoner of christ : i pray & write mercy & peace & blessings to him & his . grace , grace be with you for ever . aberd. . yours in his sweet lord iesus s. r. to mr john fer gushill . ( . ) reverend & dear brother . grace , mercy & peace be to you : my longings & desires for a sight of the new builded tabernacle of christ again in scotland , that tabernacle that came down from heaven , hath now taken some l●fe again , when i see christ making a mint to sow vengeance among his enemies . i care not , if this land be ripe for such a great wonderfull mercy ; but i know he must doe , when ever it is done , without hire . i finde the grief of my silence & my f●ar to be holden at the door of christ's house swelling upon me : & the truth is , were it not that i am dâted now & then with pieces of christ's sweet love & comforts , i fear i should have made an ill browst of this honourable cross , that i know such a soft & sillyminded body as i am , is not worthy of : for i have little in me but softness & superlative & excessive apprehensions of fear & sadness & sorrow , & often god's terrors doe surround me , because christ looketh not so favourably upon me , as a poor witness would have him : and i wonder how i have past a year & a quarter's imprisonment without shaming my sweet lord , to whom i desire to be faithfull ; & i think i shall die but even minting & aiming to serve & honour my lord jesus : few know how toom & empty i am at home ; but it is a part of marriage-love & husband love , that my lord jesus goeth not to the streets with his chiding against me : it is but stoln & concealed anger that i finde & feel , & his glooms to me are kept under roof , that he will not have mine enemies hearing what is betwixt me & christ : and beleeve me , i say the truth in christ , the onely gall and wormwood in my cup , & that which hath filled me with fear ; hath been , lest my sins , that sun & moon & the lord's children were never witness to , should have moved my lord to strike me with dumb sabbaths : lord pardon my soft & weak jealousies , if i be here in an error . my very dear brother , i would have looked for more large & more particular letters from you , for my comfort in this ; for your words before have strengthned me : i pray you , mend this : & be thankfull & pain●ull while ye have a piece or corner of the lord's vineyard to dress . o would to god , i could have leave to follow you to break the clods ! but i wish i could command my soul silence & wait upon the lord. i am sure while christ lives i am well enough friend-stead : i hope he will extend his kindness & power for me ; but god be thanked , it is not worse with me then a cross for christ & his truth . i know he might have pitched upon many more choise & worthy witnesses , if he had pleased ; ●ut i seek no more [ be what timber i will , suppose i were made of a piece of hell ] then that my lord in his infinite art , hew glory to his name & enlargement to christ's kingdom out of me . c● that i could attain to this , to desire that my part of christ might be laid in pledge for the heightning of christ's throne in britain ! let my lord redeem the pledge , or , if he please , let it sink & drown unredeemed : but what can i adde to him ? or what way can a smothered and born-down prisoner set out christ in open market as a lovely & desireable lord to many souls ? i know he sieth to his own glory better then my ebbe thoughts can dream of , & that the vvheels & paces of this poor distempered kirk are in his hands , & that things shall roll as christ will have them : onely , lord tryst the matter so , as christ may be made a housholder & lord again in scotland , and wet faces for his departure , may be dried at his sweet & much desired welcome-home . i see in all our trials , our lord will not mix our wares & his grace over head through other ; but he will have each man to know his own , that the like of me ma● say in my sufferings , this is christ's grace , & this is but my course stuff , this is free grace & this is but nature and reason : we know what our legs would play us , if they should carry us through all our waters : and the least thing our lord can have of us , is , to know we are grace's debters , or grace's dyvours , & that nature is of a base house & blood , & grace is better born & of● in & blood to christ & of a better house . oh that i were free of that idol that they call my self , & that christ were for myself , & my self a decourted cipher & a denied & forsworn thing ! but that proud thing my self , will not play except it ride up side for side with christ , or rather have place before him . o my self , another devil , as evil as the prince of devils , if thou could give christ the way & take thine own room , which is to sit as low as nothing or corruption ! o but we have much need to be ransomed & redeemed by christ from that master-tyrant , that cruel & lawless lord , our self ! nay , when i am seeking christ & out of my self , i have the third part of a squint eye upon that vain , vain thing , my self , my self , & something of mine own : but i must hold here . i desire you to contribute your help , to see if i can be restored to my wasted & lost flock : i see not how it can be ; except the lords would procure me a liberty to preach ; & they have reason : . because the opposers & my adversaries have practised their new canons upon me , whereof one is , that no deprived minister preach under the pain of excommunication . . because my opposing of these canons was a special thing that incensed sidserf against me . . because i was indicially accused for my book against the arminians , & commanded by the chancellour to acknowledge i had done a fault in writing against dr iackson , a wicked arminian . pray for a room in the house to me . grace , grace be , [ as it is ] your portion . aberd. . yours in his sweet lord iesus . s. r. to john stuart . provest of ayr , ( . ) worthy sir. grace , mercy & peace be to you : i long for the time when i shall see the beauty of the lord in his house , & would be as glad of it , as of any sight on earth , to see the halt , the blinde & the lame , come back to zion with supplications , ier. , , . going & weeping & seeking the lord , asking the way to zion with their faces thitherward ier. . , . & to see the woman travelling in birth , delivered of the man childe , of a blessed reformation . if this land were humbled , i would look that our skie should clear & our day dawn again , & ye should then bless christ who is content to save your travel , & to give himself to you in pure ordinances on this side of the sea . i know , the mercy of christ is engaged by promise to scotland , notwithstanding he bring wrath , as i fear he shall , upon this land . i am waiting on for enlargement , & half content that my faith bow , if christ while he bow it , keep it unbroken ; for who goeth through a fire without a mark or a scald . i see the lord making use of this fire to scour his vessels from their rust . oh that my will were silent & as a childe weaned from the breasts ! psal. . but alas , who hath a heart that will give christ the last word in flyting , & will hear & not speak again ? oh contestations & quarrelous replies [ as a soon sadled spirit , i doe well to be angry , even to the death , ion. : . ] smell of the stink of strong corruption ! o blessed soul that could sacrifice his will & goe to heaven having lost his will & made resignation of it to christ ! i would seek no more but that christ were absolute king over my will , & that my will were a sufferer in all crosses , without meeting christ with such a word , why is it thus ? i wish still that my love had but leave to stand beside beautifull jesus , & to get the mercy of looking to him & burning for him , suppose possession of him were suspended & fristed , till my lord fold together the leaves & two sides of the little shepherds tents of clay . oh what pain is in longing for christ under an over-clouded and eclipsed assurance ! what is harder then to burn and dwine with longings and deaths of love , & then to have blanks & uninked paper for assurance of christ in real fruition or possession ? o how sweet were one line or half a letter of a written assurance under christ's own hand ! but this is our exercise daily , that guiltiness shall overmist and darken assurance : it is a miracle to beleeve , but for a sinner to beleeve is two miracles . but o what obligations of love are we under to christ , who beareth with our wilde apprehensions , in suffering them to nick-name sweet jesus & to put a lye upon his good name ! if he had not been god ; and if long-suffering in christ were not like christ himself , we should long agoe have broken christ's mercies in two pieces , & put an iron bar upon our own salvation , that mercy should not have been able to break or overleap ; but long-suffering in god , is god himself , & that is ou● salvation , & the stability of our heaven is in god : he knew ( who said christ in you the hope of glory . col. . . for our hope & the bottom & pillars of it is christ-god ] sinners are anchor-fast & made stable in god : so that if god doe not change ( which is impossible ] then my hope shall not fluctuat . o sweet , stability of su●e-bottomed salvation ! who could win heaven if this were not ? & who could be saved if god were not god , & if he were not such a god as he is ? o god be thanked that our salvation is coasted & landed & shored upon christ , who is master of winds & storms ! & what sea-winds can blow the coast or the land out of it's place ? bulwarks are often casten down , but coasts are not removed ; but suppose that were , or might be , yet god cannot reel nor remove . oh that we goe from this strong & unmoveable lord , & that we loose our selves ( if it were in our power ) from him ! alas , our green & young love hath not taken with christ , as being unacquainted with him : he is such a wide & broad & deep & high & surpassing sweetness , that our love is too little for him : but o if our love , little as it is , could take ba●d with his great & huge sweetness and transcendent excellency ! o thrice blessed & eternally blessed are they , who are out of themselves & above themselves , that they may be in love united to him ! i am often rolling up & down the thoughts of my faint & sick desires of expressing christ's glory before his people ; but i see not through the throng of impediments , & cannot finde eyes to look higher , and so i put many things in christ's way to hinder him , that i know he would but laugh at , & with one stride set his foot over them all . i know not if my lord will bring me to his sanctuary or not ; but i know he hath the placing of me either within or without the house , & that nothing will be done without him : but i am often thinking & saying within my self , that my dayes flee away , and i see no good , neither yet christ's work thriving ; and it is like the grave shall prevent the answer of my desires of saving souls as i would : but alas i cannot make right work of his wayes , i neither spell nor read my lord's providence aright : my thoughts goe a way , that i fear they meet not god ; for it is like god will not come the way of my thoughts : & i cannot be taught to crucifie to him my wisdom & desires , & to make him king over my thoughts ; for i would have a princedom over my thoughts & would boldly & blindly prescribe to god , & guide my self in a way of my own making : but i hold my peace here , let him doe his will. grace , grace be with you . aberd. . yours in his sweetest lord and master , s. r. to carsluth . ( ) much honoured sir. i long to hear how your soul prospereth . i earnestly desire you to try how matters stand between your soul & the lord : think it no easy matter to take heaven by violence : salvation cometh now to the most part of men in a night dream : there is no scarcity of faith now , such as it is ; for ye shall not now light upon the man , who will not say he hath faith in christ : but alas ! dreams make no man's rights . worthy sir , i beseech you in the lord , give your soul no rest till ye have reall assurance & christ's rights confirmed & sealed to your soul : the common faith & countrey-holiness & week-day's zeal that is among people , will never bring men to heaven : take pains for your salvation , for in that day when ye shall see many mens labours & conquests & idol-riches lying in ashes , when the earth & all the works thereof shall be burnt with fire , o how dear a price would your soul give for god's favour in christ ! it is a blessed thing to seek christ with up-sun , & to read over your papers & soul-accounts with fair day-light : it will not be time to cry for a lamp when the bridegroom is entred into his chamber & the door shut . fy , fy upon blinded & base souls who are committing whoredom with this idol-clay & hunting a poor wretched hungry heaven , a hungry break-fast , a day's meat , from this hungry world , with the forfeiting of god's favour & the drinking over their heaven over the board [ as men use to speak ] for the laughter & sports of this short forenoon ! all that is under this vault of heaven & betwixt us & death , & in this side of sun & moon , are but toyes , night-visions , head-fancies , poor shadows , watery froth , godless vanities at their best , & black hearts & salt & sowre miseries sugared over & confected with an hour's laughter or two & the conceit of riches , honour , vain , vain court & lawless pleasures . sir , if ye look both to the laughing side & the weeping side of this world , & if ye look not onely upon the skin and colour of things , but in to their inwards & the heart of their excellency , ye shall see that one look of christ's sweet & lovely eye , one kiss of his fairest face , is worth ten thousand worlds of such rotten stuff as the foolish sons of men set their heart upon . oh sir , turn , turn your heart to the other side of things , & get it once free of these entanglements , to consider eternity , death , the clay-bed the grave , awsom judgement , everlasting burning quick in hell , where death would give as great a price [ if there were a market where death might be bought & sold ] as all the world . consider heaven & glory : but alas , why speak i of considering these things which have not entered into the heart of man to consider ? look into these depths [ without a bottom ] of loveliness , sweetness , beauty , excellency , glory , goodness , grace & mercy that are in christ , & ye shall then cry down the whole world & all the glory of it , even when it is come to the summer-bloom , & ye shall cry up with christ , up with christ's father , up with eternity of glory . sir , there is a great deal of less sand in your glas● then when i saw you , & your afternoon is nearer even-tide now then it was . as a flood carried back to the sea , so doth the lord's swi●t post , time , carry you & your life with wings to the grave : ye eat & drink , but time standeth not still ; ye laugh , but your day fleeth away , y● sleep , but your hours are reckoned & put by hand . o how soon will time shut you out of the poor & cold & hungry innes of this life ! & then what will yesterday's short-born pleasures doe to you , but be as a snow-ball melted away many years since , or worse ; for the memorie of these pleasures useth to fill the soul wit● bitternesse : time & experience will prove thi● to be true , & dying men , if they could speak , would make this good : lay no more on the creatures then they are able to carry : lay your soul and your weights upon god : make him your onely , onely best beloved : your errand to this life is to make sure an eternity of glory to your soul , & to match your soul with christ : your love , if it were more then all the love of angels in one , is christ's due : other things worthy in themselves , in respect of christ are not worth a windlestraw , or a drink of cold water . i doubt not but in death ye will see all things more distinctly , and that then the world shall bear no more bulke then it is worth , & that then it shall couche & be contracted into nothing , & ye shall see christ longer , higher , broader & deeper then ever he was . o blessed conquest to lose all things & to gain christ ! i know not what ye have if ye want christ : alas , how poor is your gain if the earth were all yours in f●ee heritage , holding it of no man of clay , if christ be not yours ? o seek all midses , lay all oars in the water , put forth all your power , & bend all your endeavours to put away & part with all things , that ye may gain & enjoy christ : try & search his word , & stri●e to goe a step above & beyond ordinary professours , & resolve to sweat more & run faster then they doe for salvation : mens mid-way , cold and wise courses in godliness , and their neighbour-li●e cold & wise pace to heaven , will cause many a man want his lodging at night & li● in the fields . i recommend christ & his love to your seeking , & yourself to the tender mercy & rich grace of our lord. remember my love in christ to your wife : i desire her to learn to make her soul's anchor fast upon christ himself : few are saved : let h●r consider what jo● the smiles of god in christ will be , & what the love-kisses of sweet , sweet jesus , & a welcome home to the new ierusalem from christ's own mouth , will be to her soul ; when christ shall fold together the clay tent of her body and lay it by his hand for a time , till the fair morning of the generall resurrection . i avouch before god , man and angel , that i have not seen , nor can imagine a lover to be comparable to lovely jesus : i would not exchange or niffer him with ten heavens : if heaven could be without him , what could we doe there . grace , grace be with you . aberd. . your soul 's eternal well-wisher , s. r. to cassincarrie . ( . ) much honoured sir. grace , mercy and peace be to you : i have been too long in writing to you . i am confident ye have learned to prize christ & his love & favour more then ordinary professours , who scarce see christ with half an eye , because their sight is taken up with eying & liking the beauty of this over-guileded world that promiseth fair to all it's lovers , but in the push of a trial when need is , can give nothing but a fair beguile . i know ye are not ignorant that men come not to this world as some doe to a market , to see and be seen , or as some come to behold a may-game , and onely to behold and to goe home again : ye came hither to treat with god & to tryst with him in his christ , for salvation to your soul , & to seek reconcilation with an angry and wrathful god in a covenant of peace made to you in christ , & this is more then an ordinary sport or the play that the greatest part of the world give their heart unto : and therefore , worthy sir , i pray you by the salvation of your soul and by the mercy of god & your compearence before christ , doe this in sad earnest , & let not salvation be your by-work or your holy-day's task onely , or a work by the way : for men think that this may be done in three dayes space on a feather-bed , when death & they are fallen in hands together , and that with a word or two they shall make their soul-matters right : alas , this is to ●it loose and unsure in the matters of our salvation : nay , the seeking of this world & the glory of it , is but an odde & by-errand that we may slip , sobeing we make salvation sure . oh when will men learn to be that heavenly wise as to divorce from & free their soul of all idol-lovers , and make christ the onely onely one , and trim & make ready their lamps while they have time and day ! how soon will this house skail and the innes where the poor soul lodgeth fall to the earth ! how soon will some few years pass away , & then when the day is ended & this life's lease expired , what have men of world's glory , but dreams & thoughts ? o how blessed a thing is it to labour for christ & to make him sure ! know and try in time your holding of him and the rights and charters of heaven , and upon what terms ye have christ and the gospel , and what christ is worth in your estimation , and how lightly ye esteem of other things and how dearly of christ ! i am sure if ye see him in his beauty and glory , ye shall see him to be all things , and that incomparable jewel of gold that ye should seek , howbeit ye should sell , wod-set & forfeit your few years portion of this life's joyes . o happy soul for evermore who can rightly compare this life with that long-lasting life to come , & can ballance the weighty glory of the one , with the light golden vanity of the other ! the day of the lord is now near hand , & all mē shall come out in their black 's & white 's as they are : there shall be no borrowed lying colours in that day , when christ shall be called christ & no longer nicknamed : now men borrow christ & his white colour & the lustre & fairding of christianity ; but how many counterfeit masks will be burnt in the day of god , in the fire , that shall burn the earth & the works that are in it : and howbeit christ have the hardest part of it now , yet in the presence of my lord whom i serve in the spirit , i would not niffer or exchange christ's prison , bands & chains , with the gold chains & lordly rents , & smiling & happy-like heavens of the men of this world . i am far from thoughts of repenting because of my losses & bonds for christ , i wish all my adversaries were as i am except my bonds . worthy , worthy , worthy for evermore is christ , for whom we should suffer pains like hell's pains , far more the short hell that the saints of god have in this life . sir , i wish your soul may be more acquainted with the sweetness of christ. grace , grace be with you . abord . . yours in his onely lord & master , s. r. to his parishoners at anwoth . ( ) . dearly beloved in our lord. grace , mercy & peace from god our father & from our lord jesus christ be multiplied upon you : i long exceedingly to hear of your on-going & advancement in your journey to the kingdom of god : my onely joy out of heaven is , to hear that the seed of god sowen among you is growing & coming to an harvest ; for i ceased not while i was among you , in season & out of season [ according to the measure of grace given unto me ] to warn & stir up your mindes , & i am free from the blood of all men , for i have communicated to you the whole counsel of god : and i now again charge & warn you in the great & dreadfull name , and in the soveraign authority of the king of kings and lord of lords ; and i beseech you also by the mercies of god , and by the bowels of christ , by your appearance before christ jesus our lord , by all the plagues that are written in god's book , by your part of the holy city , the new jerusalem , that ye keep the truth of god as i delivered it to you , before many witnesses , in the sight of god and his holy angels ; for now the last dayes are come & coming when many forsake christ jesus , & he saith to you , will ye also leave me ? remember that i forewarned you to forbear the dishor ouring of the lord's blessed name , in swearing , b●●spheming , cursing , and the prefaning of the lord's sabbath ; willing you to give that day from morning to night to praying , praising , hearing of the word , conferring , and speaking not your own words but god's word , thinking and meditating on god's nature , word and works ; and that every day at morning and at right [ at least ] ye should sanctifie the lord by praying in your houses publickly in the hearing of all ; that ye should in any sort forbear the receiving of the lord's supper , but after the form that i delivered it to you , according to the example of christ our lord , that is , that ye should sit as banquetters , at one table with our king , & eat & drink , & divide the elements one to another : the timber & stones of the church walls shall bear witness that my soul was refreshed with the comforts of god in that supper ; and that crossing in baptisme was unlawfull and against christ's ordinances ; and that no day [ besides the sabbath which is of his own appointment ] should be kept holy , and sanctified with preaching & the publick worship of god for the memory of christ's birth , death , resurrection & ascension ; seeing such dayes so observed are unlawfull , wil-worship , and not warranted in christ's word ; and that every thing in god's worship not warranted by christ's testament & word , was unlawfull ; and also , that idolatry , worshipping of god before hallowed creatures , & adoring of christ by kneeling before bread & wine was unlawfull ; and that ye should be humble , sober , modest , forbearing pride , envy , malice , wrath , hatred , contentim , debate , lying , slandering , stealing , & defrauding your neighbours in grass , corn or cattell , in buying or selling , borrowing or lending , taking or giving , in bargains or covenants ; and that ye should work with your own hands , & be content with that which god hath given you ; that ye should studie to know god & his will , and keep in minde the doctrine of the catechisme which i taught you carefully , and speak of it in your houses and in the fields , when ye lie down at night , and when ye rise in the morning ; that ye should beleeve in the son of god and obey his commandments , and learn to make your accounts in time with your judge , because death & judgement are before you : and if ye have now penury and want of that word which i delivered to you in abundance ; yea [ to god's honour i speak it , without arrogating any thing to my self , who am but a poor empty man ] ye had as much of the word in nine years while i was among you , as some others have had in many . mourn for your loss of time & repent : my soul pitieth you that ye should suck dry breasts , & be put to draw at dry wells . o that ye would esteem highly of the lamb of god , your welbeloved christ jesus , whose vertues and praises i preached unto you with joy , & which he did countenance & accompany with some power ; and that ye would call to minde the many fair dayes and glorious feasts in our lord's house of wine , that ye and i have have had with christ jesus ! but if there be any among you that take liberty to sin , because i am removed from amongst you , and forget that word of truth which ye heard , and turn the grace of god into wantoness ; i here under my hand in the name of christ my lord , write to such persons all the plagues of god & the curses that ever i preached in the pulpit of anwoth against the childrens of disobedience : and as the lord liveth the lord jesus shall make good what i write unto you : therefore , dearly beloved , fulfill my joy : fear the great and dreadfull name of the lord : seek god with me , scotland's judgement sleepeth not , awake & repent : the sword of the lord shall goe from the north to the south , from the east to the west and through all the corners of the land , and that sword shall be drunk with your blood amongst the first ; & i shall stand up as witness against you , if ye doe not amend your wayes and your doings , and turn to the lord , with all your heart : i beseech you also my beloved in the lord , my joy & my crown , offend not at the sufferings of me , the prisoner of jesus christ ; i am filled with joy and with the comforts of god : upon my salvation i know & am perswaded it is for god's truth and the honour of my king & royall prince jesus i now suffer : and howbeit this town be my prison , yet christ hath made it my palace , a garden of pleasures , a field & orchard of delights : i know likewise albeit i be in bonds , that yet the word of god is not in bonds , my spirit also is in free ward : sweet , svveet have his comforts been to my soul : my pen , tongue and heart have not vvords to express the kindness , love & mercy of my vvelbeloved to me in this house of my pilgrimage . i charge you to fear & love christ , & to seek a house not made vvith hands , but your father's house above : this laughing and white skinned world beguileth you ; & if ye seek it more then god , it shall play you a slip , to the endless sorrow of your heart : alas , i could not make many of you fall in love with christ , howbeit i endeavoured to speak much good of him , & to commend him to you [ which as it was your sin , so it is my sorrow ] yet once again suffer me to exhort , beseech & obtest you in the lord , to think of his love & to be delighted with him , who is altogether lovely : i give you the word of a king ye shall not repent it : ye are in my prayers night & day , i cannot forget you : i doe not eat , i doe not drink , but i pray for you all : i entreat you all & every one of you to pray for me . grace , grace be with you . aberd. sept. . . your lawfull & loving pastor , s. r. to the lady cardonness . [ ] mistress . i beseech you in the lord jesus make every day more & more of christ , & try your growth in the grace of god , & what new ground ye win daily on corruption ; for travellers are day by day either advancing further on , & nearer home , or else they goe not right about to compass their journey : i think still the better & better of christ : alas i know not where to set him , i would so fain have him high ! i cannot set heavens above heavens till i were tired with numbering , & set him upon the highest step & story of the highest of them all : but i wish i could make him great through the world , suppose my loss & pain & shame were set under the soles of his feet , that he might stand upon me . i request you faint not because this world & ye are at yea & nay , & because this is not a home that laugheth upon you , the wise lord who knoweth you will have it so , because he casteth a net for your love to catch it & gather it in to himself ; therefore bear patiently the loss of children and burdens and other discontentments either within or without the house : your lord in them is seeking you , and seek ye him : let none be your love & choice , & the flower of your delights but your lord jesus : set not your heart upon the world , since god hath not made it your portion ; for it will not fall you to get two portions , and to laugh twice , and to be happy twice , and to have an upper-heaven and an under-heaven too : christ our lord & his saints were not so ; & therefore let goe your grip of this life & of the good things of it : i hope your heaven groweth not hereaway : learn daily both to possess & miss christ in his secret bridegroom-smiles : he must goe & come because his infinite wisdom thinketh it best for you : we will be together one day : we shall not need to borrow light from sun , moon or candle : there shall be no complaints on eiher side in heaven : there shall be none there but he & we , the bridegroom & the bride ; devils , temptations , trials , desertions , losses , sad hearts , pain & death shall all be put out of play , & the devil must give up his office of tempting : o blessed is the soul whose hope hath a face looking straight out to that day ! it is not our part to make a treasure here : any thing under the covering of heaven we can build upon , is but ill ground , & a sandy foundation : every good thing except god wanteth a bottom , & cannot stand it's alone ; how then can it bear the weight of us ? let us not lay a load upon a windlestraw , there shall nothing finde my weight or found my happiness , but god : i know all created power should sink under me , if i should lean down upon it ; & therfore it is better to rest on god then sink or fall : & we weak souls must have a bottom & being-place ; for we cannot stand our alone : let us then be wise in our choice , & chuse & waile our own blessedness , which is to trust in the lord : each one of us hath a whore & idol besides our husbend christ : but it is our folly to divide our narrow & little love : it will not serve two , best then hold it whole & together , & give it to christ ; for then we get double interest for our love , when we lend it to , & lay it out upon christ , & we are sure besides , that the stock cannot perish . now , i can say no more , remember me : i have god's right to that people ; howbeit by the violence of men , stronger then i , i am banished from you & chased away : the lord give you mercy in the day of christ : it may be god clear my sky again ; howbeit there is small appearance of my deliverance : but let him doe with me what seemeth good in his own eyes : i am his clay , let my porter frame & fashion me as he pleaseth . grace be with you , aberd. . your lawfull & loving pastor , s. r. to sibilla mc adam . ( ) mistress . grace , mercy & peace be to you : i can bear witness in my bonds that christ is still the longer the better , & no worse , yea , inconceivably better then he is , or can be called : i think it half an heaven to have my fill of the sm●ll of his sweet breath , & to sleep in the arms of christ my lord with his left hand under my head , & his right hand embracing me : there is no great reckoning to be made of the withering of my flower , in comparison of the foul & manifest wrongs done to christ : nay , let never the dew of god lie upon my branches again , let the bloom fall from my joy and let it wither , let the almighty blow out my candle ; sobeing the lord might be great among jews & gentiles , and his oppressed church delivered : let christ fare well , suppose i should eat ashes : i know he must be sweet himself , when his cross is so sweet : and it is the part of us all , if we marrie himself , to marrie the crosses , losses , & reproaches also that follow him ; for mercy followeth christ's cross : his prison for beauty is made of marble & ivory , his chains that are laid on his prisoners are golden chains , & the fighes of the prisoners of hope are perfumes with comforts , the like whereof cannot be bred of found in this side of sun & moon : follow on after his love , ●ire not of christ ; but come in and see his beauty & excellency , & feed your soul upon christ's sweetness : this world is not yours , neither would i have your heaven made of such mettall as mire & clay : ye have the choice & waile of all lovers in heaven or out of heaven when ye have christ , the onely delight of god his father : climb up the mountain with joy & faint not ; for time will cut off , the men who pursue christ's followers : our best things here have a worm in them : our joyes besides god ; in the inner half are but woes & sorrowes : christ , christ is that which our love and desires , can sleep sweetly & rest safely upon . now , the very god of peace establish you in christ : help a prisoner with your prayers , and entreat that our lord would be pleased to visite me with a fight of his beauty in his house , as he hath sometimes done . grace , be with you . aberd. . yours in his sweet lord iesus . s. r. to the laird of cally . ( ) worthy sir. grace , mercy & peace be to you : i have been too long i confess in writing to you . my sute now to you in paper [ since i have no access to speak to you as formerly ] is , that ye would lay the foundation sure in your youth : when ye begin to seek christ , try i pray you upon what terms ye covenant to follow him , and lay your accounts what it may cost you ; that summer nor winter , nor well nor woe , may not , cause you change your master , christ : keep fair to him & be honest and faithfull that he finde not a crack in you . surely ye are now in the throng of temptations : when youth is come to it's fairest bloom , then the devil & the lusts of a deceiving world & sin are upon horse-back and follow with up sails : if this were not , paul needed not to have written to a sanctified & holy youth timothy [ a faithfull preacher of the gospel ] flee the lusts of youth . give christ your virgin-love , ye cannot put your love & heart in a better hand . o if ye knew him & saw his beauty ! your love , your liking , your heart , your desires would close with him & cleave to him . love by nature when it seeth , cannot but cast out it 's spirit and strength upon amiable objects & good things & things love-worthy : and what fairer thing then christ ? o fair sun and fair moon and fair stars , and fair flowers and fair roses and fair lilies , and fair creatures ; but o ten thousand thousand times fairer lord jesus ! alas , i wronged him in making the comparison this way ! o black sun & moon , but o fair lord jesus ! o black flowers & black lilies & roses , but o fair , fair , ever fair lord jesus ! o all fair things , black & deformed without beauty , when ye are beside that fairest lord jesus ! o black heaven , but o fair christ ! o black angels , but o surpassingly fair lord jesus ! i would seek no more to make me happy for evermore , but a through & clear sight of the beauty of jesus my lord : let my eyes enjoy his fairness & store him for ever in the face , & i have all that can be wished . get christ rather then gold or silver , seek christ howbeit ye should lose all things for him : they take their marks by the moon & look asquint in looking to fair christ , who resolve for the world & their ease , & for their honour & court & credit , or for fear of losses & a sore skin that they will turn their back upon christ & his truth . alas , how many blinde eyes & squint-lookers look this day in scotland upon christ's beauty , & they see a spot in christ's fair face ! alas , they are not worthy of christ who look this way upon him , & see no beauty in him why they should desire him ! god send me my fill of his beauty , if it be possible that my soul can be full of his beauty here : but much of christ's beauty needeth not abate the eager appetite of a soul [ sick of love for himself ] to see him in the other world , where he is seen as he is . i am glad with all my heart that ye have given your greenest morning age to this lord jesus : hold on & weary not , faint not , resolve upon suffering for christ , but fear not ten dayes tribulation , for christ's sowre cross is sugared with comforts & hath a taste of christ himself . i esteem it my glory , my joy & my crown , & i bless him for this honour , to be yoked with christ & married with him in suffering , who therefore was born & therefore came into the world that he might bear witness to the truth . take pains above all things for salvation , for without running , fighting , sweating , wrestling , heaven is not taken . o happy soul , that crosseth nature's stomack , & delighteth to gain that fair garland & crown of glory ! what a feckless loss is it for you to goe through this wilderness & never taste of sin's sugared pleasures ! what poorer is a soul to want pride , lust , love of the world & the vanities of this vain & worthless world ! nature hath no cause to weep at the want of such toyes as these . esteem it your gain to be an heir of glory , o but that is an eye-look to a fair rent ! the very hope of heaven under troubles , is like wind & sails to the soul , & like wings when the feet come out of the share . o for what stay we here ! up , up , after our lord jesus , this is not our rest nor our dwelling : what have we to doe in this prison , except onely to take meat & house-room in it for a time ? grace , grace be with you . aberd. . your soul's welwisher & christ prisoner , s. r. to william gordon . at kenmure . ( dear brother . grace , mercy & peace be to you : i have been long in answering your letter , which came in good time to me . it is my aim & hearty desire that my furnace , which is of the lord 's kindling , may sparkle fire upon standers by , to the warming of their hearts with god's love . the very dust that falleth from christ's feet , his old ragged clothes , his knotty & black cross , is sweeter to me then kings golden crowns & their time-eaten pleasures : i should be a liar & false witness , if i should not give my lord jesus a fair testimonial with my whole soul : my word i know will not heighten him , he needeth not such props under his feet to raise his glory high : but oh that i could raise him the height of heaven & the breadth & length often heavens in the estimation of all his young lovers ! for we have all shapen christ but too narrow & too short , & formed conceptions of his love in our conceit very unworthy of it . oh that men were taken & catched with his beauty & fairness ! they would give over playing with idols , in which there is not halfroom for the love of one soul to exspatiat itself , & man's love is but heart-hungered in gnawing upon bare bones & sucking at dry breasts : it is well wared they want who will not come to him who hath a world of love & goodness & bounty for all . we seek to thawe our frozen hearts at the cold smoke of the short-timed creature , & our souls gather neither heat nor life nor light , for these cannot give to us what they have not in themselves . oh that we could thrust in through these thorns & this throng of bastardlovers , & be ravished & sick of love for christ ! we should sinde some footing & some room & sweet ease for our tottering & wirless souls in our lord. i wish it were in my power after this day , to cry down all love but the love of christ , & to cry down all gods but christ , all saviours but christ , all welbeloveds but christ , & all soul-suters , all love-beggers but christ. ye complain that ye want a mark of the sound work of grace & love in your soul. for answer , consider for your satisfaction ( till god send more ) . ioh. : . and as for your complaint of deadness & doubtings , christ i hope will take your deadness & you together : they are bodies full of holes , running boils , & broken bones that need mending , that christ the physician taketh up : whole vessels are not for the mediator christ's art : publicans , sinners , whores , harlots , are ready market-wares for christ : the onely thing that will bring sinners within a cast of christ's drawing arm , is , that which ye write of , some feeling of death & sin that bringeth forth complaints : & therefore out of sense complain more , & be more acquaint with all the cramps , stitches & soul-swoonings that trouble you : the more pain & the more night-watching & the moe fevers , the better : a soul bleeding to death till christ were sent for & cried for in all haste to come & stem the blood & close up the hole in the wound , with his own hand & balm , were a very good disease when many are dying of a whole heart . we have all too little of hell-pain & terrours that way : nay , god send mesuch a hell as christ hath promised to make a heaven out of . alas , i am not come that far on in the way as to say in sad earnest , lord iesus , great & soveraign physician , here is a pained patient for thee . but the thing that we mistake , is the want of victory , we hold that to be the mark of one that hath no grace : nay , i say , the want of fighting were a mark of no grace , but i shall not say , the want of victory is such a mark . if my fire & the devil's water make crackling like thunder in the air , i am the less feared ; for where there is fire , it is christ's part that i lay & binde upon him to keep in the coal , and to pray the father that my faith fail not , if i in the mean time be wrestling & doing and sighing and mourning : for prayer putteth not paul's devil [ the prick in the flesh & the messenger of satan ] to the door at first , but our lord will have them trying every one another and let paul send himself by god's help , god keeping the stakes & moderating the play : and ye doe well not to doubt if the ground-stone be sure , but to try if it be so , for there is great ods between doubting that we have grace & trying if we have grace : the former may be sin , but the latter is good . we are but loose in trying our free-holding of christ & making sure work of christ : holy fear is a searching the camp that there be no enemy within our bosom to betray us , & a seeing that all be fast & sure : for i see many lecking vessels fair before the wind , & professours who take their conversion upon trust , & they goe on securely & see not to the under-water till a storm sink them : each man had need twice a day & oftner , to be ryped & searched with candles . pray for me that the lord would give me house-room again to hold a candle to this dark world . grace , grace be with you . aberd. . yours in his sweet lord & master , s. r. to margaret fullerton . ( ) mistress . grace , mercy & peace be to you : i am glad that ever ye did cast your love on christ , fasten more and more love every day upon him . o if i had a river of love , a sea of love that would never goe dry , to bestow upon him ! but alas the pity , christ hath beauty for me , but i have not love for him . o what pain is it to see christ in his beauty , & then to want a heart & love for him ! but i see , want we must , till christ lend us , never to be payed again . o that he would empty these vaults and lower houses of these poor souls , of these bastard and base lovers which we follow ! and verily i see no object in heaven or in earth that i could ware this much of love upon that i have , but upon christ. alas that clay and time and shadows run away with our love , which is ill spent upon any but upon christ : each fool at the day of judgement shall seek back his love from the creatures , when he shall see them all in a fair fire , but they shall prove irresponsall debters : and therefore best here look ere we leap , and look ere we love . i finde now under his cross that i would fain give him more then i have to give him , if giving were in my power : but i rather wish him my heart then give him it , except he take it and put himself in possession of it [ for i hope he hath a market-right to me , since he hath ransomed me ] i see not how christ can have me . o that he would be pleased to be more homely with my soul's love , and to come in to my soul and take his own ! but when he goeth away & hideth himself , all is to me that i had of christ , as if it had fallen in the seabottom . oh that i should be so fickle in my love , as to love christ onely by the eyes and the nose ! that is , to love him onely in as far as fond & foolish sense carrieth me & no more : and when i see not , & smell not , and touch not , then i have all to seek . i cannot love parquier , nor rejoyce parquier : but this is our weakness till we be at home & shall have aged mens stomacks to bear christ's love . pray for me , that our lord would bring me back to you with a new blessing of the gospel of christ. i forget not you . grace . grace be with you . aberd. . yours in his sweet lord iesus . s. r. to william glendining . ( . ) dear brother . ye are heartily welcome to that honour that christ hath made common to us both , which is to suffer for his name : verily i think it my garland & crown , & if the lord should ask of me my blood & life for this cause , i would gladly in his strength pay due debt to christ's honour & glory in that kinde . acquaint your self with christ's love & ye shall not miss to finde new goldē mines & treasures in christ : nay truly , we but stand beside christ , we goe not in to him to take our fill of him . but if he should doe two things , . draw the curtains & make bare his holy face , & then . clear our dim & bleared eyes to see his beauty & glory , he should finde many lovers . i would seek no more happiness but a sight of him so near hand as to see , hear , smell , & touch & embrace him : but oh , closed doors & vails & curtains & thick clouds hold me in pain while i finde the sweet burning of his love that many waters cannot quench ! o what sad hours have i when i think , that love of christ scarreth at me & bloweth by me ! if my lord jesus would come to bargaining for his love , i think he should make price himself , i should not refuse ten thousand years in hell , to have a wide soul enlarged & made wider , that i might be exceedingly [ even to the running over ] filled with his love . o what am i to love such an one , or to be loved by that high & lofty one ! i think the angels may blush to look upon him , & what am i to file such infinite brightness with my sinfull eyes ? o that christ would come near & stand still & give me leave to look upon him ! for to look seemeth the poor man's priviledge , since he may for nothing & without hire behold the sun . i should have a king's life , if i had no other thing to doe , but for evermore to behold & eye my fair lord jesus : nay , suppose i were holden out , at heaven's fair entry , i should be happy for evermore to look through an hole in the door & see my dearest & fairest lord's face . o great king , why standest thou aloof ? why remainest thou beyond the mountains ? o welbeloved , why doest thou pain a poor soul with delayes ? a long time out of thy glorious presence is two deaths & two hells to me ; we must meet , i must see him , i dow not want him : hunger & longing for christ hath brought on such a necessity of enjoying christ , that cost me what it will , i cannot but assure christ , i will not , i dow not want him : for i cannot master or command christ's love : nay , hell [ as i now think ] & all the pains in it laid on me alone , would not put me from loving : yea , suppose my lord jesus would not love me , it is above my strength or power to keep back or imprison the weak love i have , but it must be out to christ : i would set heaven's joy aside , & live upon christ's love it 's alone : let me have no joy but the warmness & fire of god's love , i seek no other : god knoweth , if this love be taken from me , the bottom is fallen out of all my happiness & joy ; & therefore i beleeve , christ will never doe me that , as to bereave a poor prisoner of his love , it were cruelty to take it from me , & he who is kindness it self cannot be cruel . dear brother , weary not of my sweet master's chains , we are so much the sibber to christ that we suffer : lodge not a hard thought of my royal king : rejoyce in his cross : your deliverance sleepeth not , he that will come is not slack of his promise : wait on for god's timeous salvation , ask not when or how long ? i hope he shall lose nothing of you in the furnace , but dross : commit your cause in meekness [ forgiving your oppressours ] to god , and your sentence shall come back from him laughing : our bridegroom's day is posting fast on , & this world , that seemeth to goe with a long and a short foot , shall be put in two ranks : wait till your ten dayes be ended and hope for the crown , christ will not give you a blinde in the end . commend me to your wife and father , & to bailiffe m. a. and send this letter to him . the prayers of christ's prisoner be upon you , & the lord's presence accompany you . aberd. july . . . yours in his sweet lord iesus . s. r. to robert lenno x. of disdove . ( . ) dear brother . grace , mercy & peace be to you : i beseech you in the lord jesus make fast and sure work of life eternall : sow not rotten seed , every man's work will speak for it self what his seed hath been . o how many see i , who sow to the flesh ! alas what a crop will that be , when the lord shall put in his hook to reap this world , that is ripe & white for judgement . i recommend to you holiness & sanctification , & that ye keep your self clean from this present evil world : we delight to tell our own dreams , & to flatter our own flesh with the hope we have : it were wisdom for us to be free , plain , honest & sharp with our own souls , and to charge them to brew better , th●t they may drink well and fare well , when time is melted away like snow in a hot summer . o how hard a thing is it to get the soul to give up with all things on this side of death and doomsday ! we say we are removing and going from this world ; but our heart stirreth not one foot off it's seat . alas i see few heavenly minded souls that have nothing upon the earth , but their body of clay going up and down this earth , because their soul & the powers of it are up in heaven , & there , their hearts live , desire , enjoy , rejoyce . oh mens souls have no wings , and therefore night and day they keep their nest and are not acquaint with christ ! sir , take you to your one thing , to christ , that ye may be acquainted with the taste of his sweetness & excellency , & charge your love not to dote upon this world ; for it will not doe your business in that day , when nothing will come in good stead to you , but god's favour : build upon christ some good , choice & fast work ; for when your soul for many years hath taken the play & hath posted & wandered through the creatures ye will come home again with the wind : they are not good , at least not the souls good , it is the infinite godhead that must allay the sharpness of your hunger after happiness : otherwise there shall still be a want of satisfaction to your desires : and if he would cast in ten worlds in your desires , all shall fall thorow , & your soul shall still cry red hunger , black hunger : but i am sure there is sufficient for you in christ , if ye had seven souls & seven desires in you . oh if i could make my lord jesus market-sweet , lovely desireable & fair to all the world both to jew and gentil ! o let my part of heaven goe for it , sobeing he would take my tongue to be his instrument , to set out christ in his whole braveries of love , vertue , grace , sweetness & matchless glory , to the eyes & hearts of jews & gentiles ! but who is sufficient for these things ? o for the help of angels tongues to make christ eye-sweet and amiable to many thousands ! o how little doeth this world see of him , & how far are they from the love of him , seeing there is so much loveliness , beauty and sweetness in christ that no created eye did ever yet see ! i would that all men knew his glory , and that i could put many in at the bridegroom's chamber door to see his beauty , & to be partakers of his high and deep and broad and boundless love . o let all the world come nigh and see christ , and they shall then see more then i can say of him ! o if i had had a pledge or pawne to lay down for a sea-full of his love ! that i could come by somuch of christ , as would satisfie griening and longing for him , or rather increase it , till i were in full possession ! i know we shall meet & therein i rejoyce . sir , stand fast in the truth of christ , that ye have received : yeeld not to winds , but ride out & let christ be your anchor & the onely he , whom ye shall look to see in peace : pray for me his prisoner , & that the lord would send me among you to feed his people . grace , grace be with you . aberd. . yours in his sweet lord iesus . s. r. to john fleming bailiffe of leith . ( ) worthy sir. grace , mercy and peace be to you : the lord hath brought me safe to this strange town : blessed be his holy name , i finde his cross easie and light , and i hope he shall be with his poor sold joseph , who is separated from his brethren : his comforts have abounded towards me , as if christ thought shame [ if i may speak so ] to be in the common of such a poor man as i am , and would not have me lose any thing in his errands : my enemies have , beside their intention , made me more blessed , and have put me in a sweeter possession of christ , then ever i had before : onely the memory of the fair dayes i had with my welbeloved amongst the flock intrusted to me , keepeth me low , and sowreth my unseen joy : but it must be so , and he is wise who tutoureth me this way : for that which my brethren have and i want , and others of this world have , i am content , my faith will frist god my happiness : no son offendeth that his father giveth him not hire twice a year , for he is to abide in the house , when the inheritance is to be divided : it is better god's children live upon hope then upon hire . thus remembring my love to your worthy and kinde wife : i bless you and her and all yours in the lord's name . aberd. sept . . yours in his on●ly , onely lord iesus . s. r. to william glendining . bailiffe of kirkcudbright . [ ] worthy sir. grace , mercy & peace be to you : i am well , honour be to god , & aswell as a r●joycing prisoner of christ can be , hoping that one day he for whom i now suffer shall enlarge me , & put me above the threatnings of men : i am sometimes sad , heavy & casten down at the memory of the fair dayes i had with christ in anwoth , kirk cudbright & cet : the remembrance of a feast encreaseth hunger in a hungry man ; but who knoweth but our lord will yet cover a table in the wilderness to his hungry bairns & build the old waste places in scotland , & bring home zion's captives : i desire to see no more glorious sight , till i see the lamb on his throne , then to see mount zion all green with grass , & the dew lying upon the tops of the grass , & the crown put upon christ's head in scotland again : and i beleeve it shall be so , & that christ shall mowe down his enemies & fill the pits with their dead bodies . i finde people here dry & uncouth : a man pointed at for suffering dare not be countenanced ; so that i am like to sit mine alone upon the ground : but my lord payeth me well home again , for i have neither tongue nor pen nor heart to express the sweetness & excellency of the love of christ : christ's honey-combs drop hony & sloods of consolation upon my soul : my chains are gold : christ's cross i● all overguilded and perfumed : his prison is the garden and orchard of my delights : i would goe through burning quick to my lovely christ : i sleep in his arms all the night & my head betwixt his breasts : my welbeloved is altogether lovely : this is all nothing to that which my soul hath felt : let no man for my cause scar at christ's cross : if my stipend , place , countrey , credit , had been an earledom , a kingdom , ten kingdoms and a whole earth , all were too little for the crown and scepter of my royall king : mine enemies , mine enemies have made me blessed : they ave sent me to the bridegroom's chamber : love is his banner over me : i live a kings life : i want nothing but heaven , and the possession of the crown , my earnest is great , christ is no niggard to me . dear brother , be for the lord jesus and his heart-broken bride . i need not [ i hope ] remember my distressed brother to your care . remember my love to your wife . let christ want nothing of us : his garments shall be rolled in the blood of the slain of scotland . grace , grace be with you : pray for christ's prisoner . aberd. sept. . yours in his sweet lord iesus . s. r. to robert gordon . of knockbrex . ( ] dear brother . grace , mercy & peace be to you : i am by god's mercy come now to aberden , the place of my confinement , & setled in an honest man's house : i finde the town's-men cold & generall & dry in their kindness , yet i finde a lodging in the heart of many strangers : my challenges are revived again , & i finde old sores bleeding of new ; so dangerous & painfull is an undercotted conscience ; yet i have an eye to the blood that is physick for such sores : but verily i see christianity is conceived to be more easie & lighter then it is ; so that i sometimes think i never knew any thing , but the letters of that name ; for our nature contenteth it self with little in godliness . our lord , lord , seemeth to us ten lord lords : little holiness in our ballance is much because it is our own hol●ness , & we love to lay small burdens upon our soft natures , & to make a fair courtway to heaven : and i know it were necessary to take more pains then we doe , & not to make heaven a city more easily taken then god hath made it : i perswade my self many runners shall come short & get a disappointment . oh how easie is it to deceive our selves , & to sleep & wish that heaven may fall down in our laps ! yet for all my lord's glooms i finde him sweet , gracious , loving , kinde , & i want both pen & words to set forth the fairness , beauty & sweetness of christ's love , & the honour of this cross of christ , which is glorious to me , though the world thinketh shame thereof : i verily think that the cross of christ would blush & think shame of these thin-skined worldlings , who are so married to their credit that they are ashamed of the sufferings of christ. o the honour to be scourged , stoned with christ , & to goe through a furious-faced death to life eternall ! but men would have lawborrows against christ's cross . now , my dear brother forget not the prisoner of christ ; for i see very few here who kindely fear god. grace be with you . let my love in christ & hearty affection be remembred to your kinde wife , to your brother iohn & to all friends . the lord jesus be with your spirit . abed . sept. . . yours in his onely , onely lord iesus , s. r. to earlestown younger . . much honoured sir. grace , mercy & peace be to you : i am well , christ triumpheth in me , blessed be his name : i have all things , i burden no man : i see this earth and the fullness thereof is my father's : sweet , sweet is the cross of my lord : the blessing of god upon the cross of my lord jesus : my enemies have contributed [ beside their designe ] to make me blessed : this is my palace , not my prison , especially , when my lord shineth & smileth upon his poor afflicted & sold joseph , who is separated from his brethen : but often he hideth himself , & there is a day of law , & court of challenges within me ; i know not if fenced in god's name , but oh my neglects ! oh my unseen guiltiness ! i imagined that a sufferer for christ kept the keys of christ's treasure , & might take out his womb-full of comforts when he pleased ; but i see a sufferer & witness will be holden at the door aswell as another poor sinner , & be glad to eat with the bairns & to take the by-board . this cross hath let me see that heaven is not at the next door & that it is a castle not soon taken : i see also , it is neither pain nor art to play the hyprocrite : we have all learned to sell our selves for double price & to make the people who call ten twenty , & twenty an hundred esteem us half-gods , or men fallen out of the clouds : but oh sincerity , sinc●rity , if i knew what sincerity meaneth . sir , lay the foundation thus & ye shall not soon shrink nor be shaken : make tight work at the bottom , & your ship shall ride against all storms , if with all your anchor be fastned upon good ground , i mean with in the vail ; & verily i think this is all , to gain christ : all other things are shadows , dreams , fansies & nothing . sir , remember my love to your mother : i pray for mercy & grace to her : i wish her on-going toward heaven : as i promised to write , so shew her , i want nothing in my lord's service , christ will not be in such a poor man's common as mine . grace , grace be with you . aberd. sept. . . yours in his sweet lord iesus . s. r. to john gordon . ( ) worthy & dear brother . grace , mercy and peace be to you : i have been too long in writing to you , but multitude of letters taketh much time from me . i bless his great name whom i serve in the spirit , if it came to voting amongst angels and men , how excellent and sweet christ is , even in his reproaches and in his cross ; i cannot but vote with the first , that all that is in him , both cross & crown , kisses & glooms , embracements and frownings and strokes are sweet and glorious : god send me no more happiness in heaven or out of heaven , but christ : for i finde this world when i have looked upon it on both sides , within & without , & when i have seen even the laughing and lovely-like side of it , to be but a fool's idol , a clay prison : lord , let it not be the nest that my hope buildeth in . i have now cause to judge my part of this earth not worth a blast of smoke or a mouth-full of brown bread . i wish my hope may take a running-leap & skip over time's pleasures , sin 's plaistering & gold-●o●e , this vain earth , & rest upon my lord. o how great is our night-darkness in this wilderness ! to have any conceit at all of this world , is , as a man would close his handfull of water and holding his hand in the river , say , all the water of the flood is his , as if it were indeed all within the compass of his hand : who would not laugh at the thoughts of such a crack-brain ? verily they have but an handfull of water & are but like a childe clasping his two hands about a night-shadow , who idolize any created hope , but god. i now ligh lie & put the price of a dream or fable or black nothing upon all things , but upon god & that desireable & love-worthy one my lord jesus : let all the world be nothing [ for nothing was their seed & mother ] & let god be all things . my very dear brother , know ye are as near heaven as ye are far from your self & far from the love of a bewitching & whorish world : for this world in it's gain and glory , is but the great and notable common whore that all the sons of men have been in fancy & lust withall these years : the children that they have begotten with this uncouth & lustfull lover are but vanity , dreams , golden imaginations & night-thoughts : for there is no good ground here under the covering of heaven for men & poor wearied souls to set down their foot upon . o he who is called god , that one whom they term iesus christ , is worth the having indeed , even if● had given away all without my eye-holes , my soul and my self for sweet jesus my lord ! o let the claim be cancelled that the creatures have to me , except that claim my lord iesus hath to me ! oh that he would claim poor me , my silly , light & worthless soul ! o that he would pursue his claim to the utmost point & not want me ! for it is my pain & remediless sorrow to want him . i see nothing in this life but sinks & mires & dreams & beguiling ditches & ill ground for us to build upon . i am fully perswaded of christs victory in scotland , but i fear this land be not yet ripe and white for mercy : yet i dare be halfer [ upon my salvation ] with the losses of the church of scotland , that her foes afternoon shall sing dole & sorrow for evermore , and that her joy shall once again be cried up & her skie shall clear : but vengeance & burning shall be to her adversaries & the sinners of this land . oh that we could be awakened to prayers & humiliation ! then should our sun shine like seven suns in the heaven , then should the temple of christ be builded upon the mountains tops , & the land from coast to coast should be filled with the glory of the lord. brother , your day-task is wearing short , your hour-glass of this span-length and hand-breadth of life will quickly pass , & therefore take order & course with matters betwixt you and christ before it come to open pleading there are no quarters to be had of christ in open judgement . i know ye see your threed wearing short , & that there are not many inches to the threed's end , and therefore lose not time . remember me his prisoner , that it would please the lord to bring me again amongst you with abundance of the gospel . grace , grace be with you . aberd. . yours in his sweet lord iesus . s. r. to mr hugh mc kaill . ( ) reverend & dear brother . i thank you for your letter : i cannot but shew you that as i never expected any thing from christ but much good & kindness , so he hath made me to finde it in the house of my pilgrimage ? and beleeve me , brother , i give it to you under mine own hand-writ , that who so looketh to the white side of christ's cross and can take it up handsomly with faith and courage shall finde it such a burden as 〈◊〉 are to a ship or wings to a bird . i finde my lord hath overguilded that black tree & hath perfumed it & oiled it , with joy & consolation . like a fool once i would chide & plead with christ & slander him to others of unkindness , but i trust in god not to call his glooms unkinde again , for he hath taken from me my sackcloth , & i verily cannot tell you what a poor sold ioseph & prisoner [ with whom my mother's children were angry ] doeth now think of kinde christ : i will chide no more , providing he will quite me all by-gones ; for i am poor . i am taught in this ill weather to goe on the lee-side of christ & to put him in between me and the storm , & i thank god i walk on the sunny side of the brae . i write it , that ye may speak in my behalf the praises of my lord to others , that my bonds may preach . o if all scotland knew the feasts & love-blenks & visites that the prelats have sent me unto ! i will verily give my lord jesus a free discharge of all that i like a fool , laid to his charge , & beg him pardon to the mends . god grant that in my temptations i come not on his wrong side again , and never again fall a raving against my physician in my fever . brother , plead with your mother while ye have time : a pulpit would be a high feast to me , but i dare not say one word against him who hath done it , i am not out of the house as yet , my sweet master saith , i shall have house-room at his own elbow , albeit their synagogues will need force cast me out . a letter were a work of charity to me . grace be with you . pray for me . aberd. novemb. . . your brother & christ's prisoner , s. r. to james murray . ( ) dear brother . i received your letter : i am in good health of body , but far better in my soul. i finde my lord no worse then his word , i will be with him in trouble is made good to me now : he heareth the sighing of the prisoner . brother , i am comforted in my royal prince and king : this world knoweth not our life , it is a mysterie to them : we have the sunny side of the world , and our paradise is far above theirs , yea our weeping above their laughing , which is but like the crackling of thorns under a pot ; and therefore we have good cause to fight it out , for the day of our laureation is approaching . i finde my prison the sweetest place that ev r i was in , my lord jesus is kinde to me , and hath taken the mask off his face , and is content to quite me , all by-gones : i dare not complain of him . and for my silence , i lay it before christ , i hope it shall be a speaking silence : he who knoweth what i would , knoweth that my soul desireth no more , but that king jesus may be great in the north of scotland , in the south and in the east & west , through my sufferings for the freedom of my lord's house and kingdom . if i could keep good quarters in time to come with christ , i would fear nothing : but oh! oh! i complain of my wofull out-breakings ; i tremble at the remembrance of a new out-cast betwixt him and me , and i have cause , when i consider what sick & sad dayes i have had for his absence who is now come . i finde christ dow not be long unkinde , our ioseph's bowels yern within him , he cannot smother love long , it must break out at length . praise , praise with me brother , & desire my acquaintance to help me : i dare not conceal his love to my soul , i wish you all a part of my feast , that my lord jesus may be honoured : i allow you not to hide christ's bountie to me , when ye meet with such as know christ. ye write nothing to me what are the cruel mercies of the prelats towards me : the ministers of this town , as i hear , intend that i shall be more strickly confined , or else transported , because they finde some people affect me . grace be with you . aberd. nov. . . yours in the lord iesus . s. r. to john fleming . bailiffe of leith . ( ) my very worthy friend . grace , mercy & peace be to you : i received your letter : i bless my lord through jesus christ , i finde his word good , isa , ● , ● . i have chosen thee in the furnace of affliction . and psal. . . i will be with him in trouble . i never exp●cted other at christ's hand , but much good & comfort , & i am not disappointed : i finde my lord's cross overguilded & oiled with comforts : my lord hath now showen me the white side of his cross : i would not exchange my weeping in prison with the fourteen prelats laughter amidst their hungry 〈◊〉 lean joyes . this world knoweth not the sweetness of christ's love , it is a mystery to them . at my first coming here , i found great heaviness , especially because it had pleased the prelats to adde this gentle cruelty to my former sufferings [ ●or it is gentle to them ] to inhibite the ministers of the town to give me the liberty of a pulpit : i said , what adeth christ at my service ? but i was a fool , he hath chided himself friends with me : if ye & others of god's children shall praise his great name who maketh worthless men witnesses for him , my silence & sufferings shall preach more then my tongue could doe ; if his glory be seen in me i am satisfied ; for i want no kindness of christ : and sir , i dare not smother his liberality : i write it to you , that ye may praise , & desire your brother & others to joyn with me in this work . this land shall be made desolate , our iniquities are full : the lord saith , we shall drink & spue & fall . remember my love to your good kinde wife . grace be with you . aberd. nov. . . yours in his sweet lord iesus , s. r. to earlestovvn elder . rev. : . and they overcame the dragon by the blood of the lamb & the word of their testimony , & they loved not their lives unto the death . ( ) much honoured sir. grace , mercy & peace be to you : i long to see you in paper & to be refreshed by you . i cannot but desire you & charge you to help me to praise him , who feedeth a poor prisoner with the fatness of his house . o how weighty is his love ! o but there is much telling in christ's kindness ! the amen , the faithfull & true witness hath payed me my hundred fold well told & one to the hundred : i complained of him , but he is owing me nothing now . sir , i charge you to help me to praise his goodness , & to proclaim to others my bridegroom's kindness , whose love is better then wine . i took up an action against christ & bought a plea against his love , & libelled unkindness against christ my lord , & i said , this is my death , he hath forgotten me : but my meek lord held his peace & beheld me , & would not contend for the last word of flyting , & now hath chided himself friends with me : and now i see , he must be god & i must be flesh : i pass from my summonds , i acknowledge he might have given me my fill of it & never troubled himself : but now he háth taken away the mask , i have been comforted , he could not smother his love any longer to a prisoner & a stranger : god grant that i may never buy a plea against christ again , but may keep good quarters with him . i want no kindness , no love-token ; but oh , wise is his love ! for notwithstanding of this hot summer-blenk , i am keeped low with the grief of my silence , for his word is in me as a fire in my bowels , and i see the lord's vineyard laid waste , & the heathen entred into the sanctuary , and my belly is pained and my soul in heaviness , because the lord's people is gone into captivity & because of the fury of the lord & that wind , [ but neither to fan nor to purge ] that is coming upon apostate scotland . also i am kept awake with the late wrong done to my brother , but i trust ye will counsel & comfort him . yet in this mist i see & beleeve , the lord will heal this halting kirk & will lay her stones with fair colours & her foundations with saphires , & will make her windows of agates & her gates carbuncles , isa. . , . and for brass he will bring gold : he hath created the smith that formed the sword , no weapon in war shall prosper against use let us be glad & rejoyce in the lord , for his salvation is near to come . remember me to your wife & your son iohn : and i entreat you to write to me . grace , grace be with you . aberd. decemb. . . yours in his onely , onely lord iesus . s. r. to mr john fergushill . [ ] reverend & welbeloved in our lord iesus . i must still provoke you to write by my lines , whereat ye need not wonder ; for the cross is full of talke , & speak it must , either good or bad : neither can grief be silent . i have no dittay nor inditement to bring against christ's cross , seeing he hath made a friendly agreement betwixt me & it , & we are in terms of love together : if my former miscarriages , & my nowsilent sabbaths seem to me to speak wrath from the lord , i dare say , it is but satan borrowing the use & loan of my cowardly & feeble apprehensions , which start at straws : i know faith is not so saint & foolish , as to tremble at every false alarm ; yet i gather this out of it , blessed are they who are grac'd of god 〈◊〉 guide a cross well , & that there is some art required herein . i pray god i may not be so ill friend-stead , as that christ my lord should leave me to be my own tutour & my own physician . shall i not think but my lord jesus who deserveth his own place very well , will take his own place upon him , as it becometh him , & that he will fill his own chair ? for in this is his office , to comfort us , & thes that are casten down in all their tribulations . cor. . . alas i know i am a fool to seek an hole or defect in christ's way with my soul. if i have not a stock to pre sent to christ at his appearance , yet i pray god i may be able with joy , faith & constancy , to shew the captain of my savation in that day , a bloody head that i received in his service : howbeit my faith hang by a small tack & threed , i hope the tack shall not break : & howbeit my lord get no service of me but broken wishes ; yet i trust these shall be accepted upon christ's account . i have nothing to comfort me , but that i say , oh will the lod disappoint an hungry on-waiter ? the smell of christ's wine & apples which surposse the uptaking of dull sense , bloweth upon my soul , & i get no more for the mean time : i am sure to let a famishing body see meat & give him none of it , is a double pain : our lord's love it not so cruell as to let a poor man see christ & heaven & never give him more , for want of money to buy ; nay , i rather think christ such fair market-wares , as buyers may have ●it out money & without price : and thus i know it shall not stand upon my want of money ; for christ upon his own charges must buy my wedding garment , & redeem the inheritance which i have forfeited , & give his word for one the like of me , who am not law-biding of my self : poor folks must either borrow or beg from the rich , & the onely thing that commendeth sinners to christ is extream necessity & want : christ's love is ready to make & provide a ransome & money for a poor body who hath lost his his purse . ho , ye that have no money come & buy isa : . . that is the poor man's market . now brother i see old crosses would have done nothing at me , & therefore christ hath takē a new fresh rod to me , that seemeth to talk with my soul , & make me tremble . i have often more adoe now with faith when i lose my compasse , & am blowen on a rock , then these who are my beholders standing upon the shore are aware of : a counsel to a sick man is sooner given then taken : lord send the wearied man a borrowed bed from christ : i think often it is after supper with me , & i am heavie : o but i would sleep soundly with christ's left hand under my head & his right hand embracing me : the devil could not spill that bed . when i consider how tenderly christ hath cared for me in this prison , i think he hath handled me as the bairn that it pitied & bemoaned : i desire no more till i be in heaven ; but such a feast & fill of christ's love as i would have : this love would be fair & adorning passements , which would beautifie & set forth my black unpleasant cross : i cannot tell , my dear brother , what a great lead i would bear if i had a hearty fill of the love of that lovely one , christ iesus : oh if ye would seek & pray for that to me ! i would give christ all his love stiles and titles of honour if he would give me but this ; nay , i would sell my self ( if i could ) for that love . i have been waiting to see what friends of place & power would doe for us ; but when the lord looseth the pins of his own tabernacle , he will have himself to be acknowledged as the onely builder up thereof , & therefore i would take back again my hope that i lent and laid in pawne in mens hands & give it wholly to christ : it is no time for me now to set up idols of my own , it were a pity to give an ounce weight of hope to any besides christ : i think him well worthy or all my hope , though it were as weighty as both heaven & earth : happy were i , if i had any thing that christ would seek or accept of : but now alas i see not what service i can doe to him , except it to be talk a little & bable upon a piece of paper , concerning the love of christ. i am often as if my faith were wedset so that i cannot command it , and then when he hideth himself , i run to the other extream , in making each wing and toe of my case as big as a mountain of iron : and then misbelief can spin out an hell of heavy & desponding thoughts ; then christ seeketh law-borrows of my unbeleeving apprehensions , & chargeth me to beleeve his day-light at midnight : but i make pleas with christ , though it be ill my common so to doe : it were my happiness when i am in his house of wine & when i finde a feast-day , if i could hearken & hear for the time to come , isa : . . but i see we must be off our feet in wading a deep water ; & then christ's love findeth time●us employment at such a dead lift as that : and besides , after broken brows , bairns learn to walk more circumspectly : if i come to heaven any way , howbeit like a tired traveller upon my guide's shoulder , it 's good enough for these who have no legs of their own for such a journey : i never thought there had been need of so much wrestling to win to the top of that ste●p mountain as now i finde . woe 's me for this broken & backsliding church , it is like an old bowing wall , leaning to the one side , & there is none of all her sons who will set a prop under her : i know i need not bemoan christ ; for he careth for his own honour more then i can doe ; but who can blame me to be woe [ 〈◊〉 〈◊〉 had grace so to doe ] to see my welbeloved ' , fair face spitt●d upon , & his crown plucked off hi● head , & the ark of god taken & carryed in the philistins ca●t , and the ●ine put to carry it who will let it fall to the ground ? the lord put to his own helping hand . i would desire you to prepare your self for a fight with beast , ye will not get leave to steel quietly to heaven in christ's company without a conflict & a cross . remember my bonds , & praise my second , & fellow prisoner , christ. grace be with you . aberd. . yours in christ iesus his lord. s. r. to william glendinning . ( ) dear brother . grace , mercy & peace be to you : your ease is unknown to me , whether ye be yet our lord's prisoner at w●gton or not : however it be , i know our lord iesus hath been enquiring for you , & that he hath honoured you to bear his chains , which is the golden end of his cross , & so hath wailed out a chosen & honourable cross for you : i wish you much joy & comfort of it , for i have nothing to say of christ's cross but much good , i hope my ill word shall never meet either christ or his sweet & easie cross . i know he seeketh of us an out-cast with this house of clay , this mother-prison , this earth , that we love fall well : & verily , when christ snuffeth my candle & causeth my light to shine upward , it is one of my greatest wonders that dirt & clay hath so much court with a soul not made of clay , & that our soul goeth out of kinde so far ; as to make an idol of this earth , such a deformed harlot , as that it should wrong christ of our love . how fast , how fast doeth our ship sail ! and how fair a wind hath time to blow us off these coasts & this land of dying & perishing things ! and alas , our ship saileth one way & fleeth many miles in one hour to hasten us upon eternity , & our love & hearts are sailing close back over & swimming towards ease , lawless pleasure , vain honour , perishing riches , & to build a fool's nest i know not where , & to lay our egges within the sea-mark , & fasten our bits of broken anchors upon the worst ground in the world , this fleetting & perishing life ; & in the mean while , time & tide carry us upon another life , & there is daily less & less oile in our lamp , & less & less sand in our watch-glass . o what a wise course were it for us , to look away from the false beauty of our borrow●d prison , & to minde & eye & lust for our countrey ! lord , lord , take us home . and for my self , i think , if a poor , weak , dying sheep seek for an old dike & the lee-side of an hill in a storm , i have cause to long for a covert from this storm in heaven : i know none will take my room over my head there ; but certainly sleepy bodies would be at rest & a well made bed , & an old crazed bark at a shore , & a wearied traveller at home & a breathless horse at the rink's end . i see nothing in this life but sin & the sowre fruits of sin : and o what a burden is sin ; & what a slavery & miserable bondage is it , to be at the nod & yea's & nay's of such a lord-master as a body of sin ! truly when i think of it , it is a wonder that christ maketh not fire & ashes of such a dry branch as i am . i would often lie down under christ's feet , & bid him trample upon me , when i consider my guiltiness : but seeing he hath sworn that sin shall not loose his unchangeable covenant , i keep house-room amongst the rest of the ill learned bairns , & must cumber the lord of the house with with the rest , till my lord take the fetters off legs & arms , & destroy this body of sin , & make a hole or a breach in this cage of earth , that the bird may flee out and the imprisoned soul be at liberty . in the mean time the least intimation of christ's love is sweet , and the hope of marriage with the bridegroom holdeth me in some joyfull on-waiting , that when christ's summer-birds shall sing upon the branches of the tree of life , i shall be tuned by god himself to help them to sing the home-coming of our welbeloved & his bride to their house together . when i think of this , i think winters & summers & years & dayes & time doe me a pleasure that they shorten this untwisted & weak threed of my life , & that they put sin & miseries by hand , & that they shall carry me to my bridegroom within a clap . dear brother , pray for me , that it would please the lord of the vineyard to give me house-room to preach his righteousness again to the great congregation . grace , grace be with you . remember me to your wife . aberd. yours in his sweet lord iesus . s. r. to the lady culross . rev. : . these are they vvhich came out of great tribulation , & have vvashed their robes & made them vvhite in the blood of the lamb. [ ] madam . grace , mercy & peace be multiplied upon you : i greatly long to be refreshed with your letter : i am now [ all honour & glory to the king eternal , immortal & invisible ] in better terms with christ then i was . i like a fool summoned my husband & lord , & libelled unkindness against him , but now i pass from that foolish pursuit , i give over the plea , he is god & i am man : i was loosing a fast stone & digging at the ground-stone [ the love of my lord ] to shake & unsettle it , but god be thanked , it is fast , all i● sure : in my prison he hath showen me day-light ; he dought not hide his love any longer : christ was disguised & masked , & i apprehended it was not he , & he hath said it is 〈…〉 , be not afraid : and now his love is better then wine . oh that all the virgins had part of the bridegroom's love , whereupon he maketh me to feed ! help me to praise : i charge you , madam , help me to pay praises , & tell others , the daughters of jerusalem , how kinde christ is to a poor prisoner : he hath payed me my hundred fold , it is well told me & one to the hundred : i am nothing behinde with christ : let not fools , because of their lazie soft flesh , raise a slander & an ill report upon the cross of christ , it is sweeter then fair : i see , grace groweth best in winter : this poor , p●rsecuted kirk , this lilie amongst the thorns , shall blossom and laugh upon the gardiner , the husband-man's blessing shall light upon it . oh if i could be free of jealousies of christ after this , & beleeve & keep good quarters with my dearest husband ! for he hath been kinde to the stranger : & yet in all this fair hot summer-weather , i am keeped from saying 〈◊〉 is good to be here , with my silence , & with grief to see my mother wou ded & her vail taken from her , & the fair temple casten down : & my belly is pained , my soul is heavy for the captivity of the daughter of my people , & because of the fury of the lord & his fierce indignation against apostate scotland . i pray you , madam , let me have that which is my prayer here , that my sufferings may preach to the four quarters of this land , and therefore tell others how open-handed christ hath been to the prisoner and the oppressed stranger : why should i conceal it ? i know no other way how to glorifie chri●t , but to make an open proclamation of his love , and of his his soft and sweet kisses to me in the furnace , & of his fidelity to such as suffer for him . give it me under your hand that ye will help me to pray & praise , but rather to praise & rejoyce in the salvation of god. grace , grace be with you . aberd. dec. . . yours in his dearest & onely , onely lord iesus , s. r to the lady cardonness . ( ) my dearly beloved & longed for in the lord. grace , mercy & peace be to you : i long to hear how your soul prospereth & how the kingdom of christ thriveth in you . i exhort you & beseech you in the bowels of christ faint not , weary not : there is a great necessity of heaven , ye must needs have it : all other things , as houses , lands , children , husband , friends , countrey , credit , health , wealth , honour , may be wanted ; but heaven is your one thing necessary , the good part that shall not be taken from you : see that ye buy the field where the pearl is , sell all & make a purchase of salvation : think it not easie , for it is a steep ascent to eternal glory : many are lying dead by the way that are slain with security . i have now been led by my lord jesus to such a nick in christianity as i think little of former things . oh what i want ! i want so many things , that i am almost asking if i had any thing at all : every man thinketh he is rich enough in grace , till he take out his purse & tell his money , & then he findeth his pack but poor & light in the day of a heavy trial . i found i had not to bear my expences , and should have fainted if want & penury had not chased me to the store-house of all . i beseech you , make couscience of your wayes , deal kindly & with conscience with your tenants : to fill a breach or a hole make not a greater breach in the conscience : i wish plenty of love to your soul : let the world be the portion of bastards , make it not yours : after the last trumpet is blowen , the world & all its glory will be like an old house that is burnt to ashes , & like an old fallen castle without a roof . fy , fy upon us fools who think our selves debters to the world . my lord hath brought me to this , that i would not give a drink of cold water for this world's kindness : i wonder that men long after , love , or care for these feathers : it is almost an uncouth world to me to think , that men are so mad as to block with dead earth : to give cut conscience & to get in clay again , is a strange bargain . i have written my minde at length to your husband , write to me again his case , i cannot forget him in my prayers , i am looking christ hath some claim to him : my counsel is , that ye bear with him when passion overtaketh him , a soft answer putteth away wrath , answer him in what he speaketh & apply your self in the fear of god to him , & then ye will remove a pound weight of your heavy cross that way , & so it shall become light . when christ hideth himself , wait on & make di● till he return , it is not time then to be carelesly patient ; i love it to be grieved when he hideth his smiles : yet beleeve his love in a patient on-waiting and beleeving in the dark : ye must learn to swim & hold up your head above the water , even when the sense of his presence is not with you , to hold up your chin : i trust in god , he shall bring your ship safe to land . i counsel you to study sanctification , & to be dead to this world : urge kindness on knockbrex , labour to benefite by his company , the man is acquaint with christ. i beg the help of your prayers , for i forget not you : counsel your husband to fulfill my joy & to seek the lord's face , shew him from me that my joy & desire is to hear he is in the lord , god casteth him often in my minde , i cannot forget him , i hope christ & he have something to doe together : bless iohn from me , i write blessings to him & to your husband & the rest of your children . let it not be said , i am not in your house , through neglect of the sabbath-exercise . aberd. febr. . . your lawfull & loving pasior in his onely , onely lord , s. r. to jonet mcculloch . [ ] dear sister . grace , mercy & peace be to you : i long to hear how your soul prospereth . i am as well as a prisoner of christ can be , feasted & made fat with the comforts of god : christ's kisses are made sweeter to my soul then ever they were . i would not change my master with all the kings of clay upon the earth . o , my welbeloved is altogether lovely & loving ! i care not what flesh can doe . i perswade my soul , i delivered the truth of christ to you , slip not from it for no boasts or fear of men : if ye goe against the truth of christ that i now suffer for , i shall bear witness against you in the day of christ. sister , fasten your grips fast on christ , follow not the guises of this sinfull world : let not this clay-portion of earth take up your soul , it is the portion of bastards , & ye are a childe of god , therefore seek your father's heritage , send up your heart to see the dwelling house & fair rooms in the new city : fy , sy upon these who cry up with the world & down with conscience & heaven : we have bairns wits , & therefore we cannot prize christ aright . counsel your husband & mother to make them for eternity , that day is drawing nigh . pray for me the prisoner of christ ; i cannot forget you . aberd. febr. . . your lawfull pasior & brother , s. r. to my lord craighall . [ ] my lord. i received mr ls letter with your lo : & his learned thoughts in the matter of ceremonies : i ow respect to the man's learning , for that i hear him opposite to arminian heresies : but [ with reverence of that worthy man ] i wonder to hear such popish-like expression as he hath in his letter , as , your lo : may spare doubtings when the king & church have agreed in the settling of such orders , & the church's direction in things indifferent & circumstantial [ as if indifferent & circumstantial were all one ] should be the rule of every private christian. i onely viewed the papers in two hour , space , the bearer hasting me to write . i finde the worthy man not so seen in this controversie , as some turbulent men of our countrey , as he calleth refusers of conformity : and let me say it , i am more confirmed in non-conformity , when i see such a great 〈◊〉 it play the agēt so slenderly ; but i will lay the blame on the weakness of the cause , not on the meanness of mr ls. learning . i have ever been & stil i am confident that britain cannot answer one argument a scandalo , & i longed much to hear mr l. speak to the cause , & i would say , if some ordinary divine had answered as mr l. doeth , that he understood not the nature of a scandal : but i dare not vilifie , that worthyman so . i am now upon the heat of some other employment , i shall , but god willing , answer this to the satisfying of any not prejudged . i will not say that every one is acquaint with the reason in my letter from god's presence & bright shining face in suffering for this cause , aristotle never knew the medium of the clusion , & christ saith few know it . see rev. . . i am sure a conscience standinginaw of the almighty , & fearing to make a little hole in the bottom for fear of under-water , is a strong medium to hold off an erroneous conclusion in the least wing or lith of sweet , sweet truth , that concerneth the royal prerogative of our kingly & highest lord jesus : and my witness is in heaven , i saw neither pleasure nor profit nor honour to hook me or catch me in entring in prison for christ , but the wind on my face for the present : & if i had loved to sleep in a whole skin with the ease & present delight that i saw on this side of sun & moon , i should have lived at ease in good hopes to fare as well as others . the lord knoweth , i preferred preaching of christ & still doe , to any thing next to christ himself , & their new canons took my one , my one joy from me , which was to me as the poor man's one eye that had no moe , & alas , there is little lodging in their heart for pity or mercy , to pluck out a poor man's one eye for a thing indifferent , id est , for knots of straws & things [ as they mean ] off the way to heaven . i desire not that my name take journey & goe a pilgrim to cambridge , for fear i come in the ears of authority : i am sufficiently burnt already . in the mean time be pleased to try if the bishop of st andrewes , & glasgow , galloway's ordinary , will be pleased to abate from the heat of their wrath and let me goe to my charge . few know the heart of a prisoner , yet i hope the lord shall hew his own glory out of as knotty timber as i am . keep christ , my dear & worthy lord : pretended paper-arguments from angering the mother-church that can reel & nod & stagger , are not of such weight as peace with the father & husband : let the wife gloom , i care not , if the husband laugh , remember my service to my lord your father , & mother , & your lady . grace be with you . aberd. jan. . . yours at all obodience in christ , s , r. to his reverend & dear brother mr robert blair . ( ) . reverend & dear brother . the reason ye gave for your not writing to me , affecteth me much & giveth me a dash , when such an one as ye conceive an opinion of me or any thing in me : the truth is , when i come home to my self , o what penury doe i finde , and how feckless is my supposed stock , & how little have i ! he to whom i am as crystal & who seeth through me & perceiveth the least mote that is in me , knoweth that i speak what i think & am convinced of : but men cast me through a gross & wide sieve : my very dear brother , the room of the least of all saints is too great for the like of me : but lest this should seem art to fetch home reputation i speak no more of it : it is my worth to be christ's ransomed sinner & sick one : his relation to me , is , that i am sick & he is the physician of whom i stand in need : alas , how often play i fast & loose with christ : he bindeth i loose , he buildeth i cast down , he t●immeth up a salvation for me & i mar it , i cast out with christ & he agreeth with me again twenty times a day , i forfeit my kingdom & heritage , i lose what i had ; but christ is at my back , and following on to stoop & take up that falleth from me : were i in heaven & had the crown on my head , if freewill were my tutour i should lose heaven ; seeing i lose my self , what wonder i should let goe & lose jesus my lord : o well to me for evermore that i have cracked my credit with christ , & cannot by law at all borrow from him upon my feckless & worthless bond & faith ! for my faith & reputation with christ , is , that i am a creature that god will not put any trust into ; i was , & am bewildered with temptations , & wanted a guide to heaven . o what have i to say of that excellent , surpassing & supereminent thing they call the grace of god , the way of free redemption in christ ! and when poor poor i , dead in law , was sold , fettered & imprisoned in justice's closest ward , which is hell & damnation ; when i a wretched one lighted upon noble iesus , eternally kinde iesus , tender hearted iesus , nay , when he lighted upon me first & knew me , i found that he scorned to take a price or any thing like hire of angels , or seraphims , or any of his creatures ; and therefore i would praise him for this , that the whole armie of the redeemed ones sit rent-free in heaven : our holding is better then blench : we are all free-holders , & seeing our eternall feuduty is but thanks , oh woefull me that i have but spilt thanks & broken , lame & miscarried praises to give him , & so my silver is not good & current with christ , were it not that free merites have stamped it & washen it & me both ! and for my silence , i see somewhat better through it now : if my high & lofty one , my princely & royall master say , hold , hold thy peace , i lay bonds on thee thou speak none , i would fain be content , & let my fire be smothered under ashes , without light or flame , i cannot help it , i take laws from my lord , but i give none . as for your journey to f. ye doe well to follow it : the camp in christ's ordinary bed : a carried bed is kindly to the beloved down in this lower house : it may be , & who knoweth but our lord hath some centurions ye are sent to : seeing your angry mother denieth you lodging & house-room with her , christ's call to unknown faces must be your second wind , seeing ye cannot have a first . o that our lord would water again with a new visite this piece withered & dry hill of our widow-mount zion ! my dear brother , i will think it comfort if ye speak my name to our welbeloved : wherever ye are i am mindefull of you . o that the lord would yet make the light of the moon in scotland like the light of the sun , and the light of the sun seven fold brighter . for my self , as yet i have received no answer whither to goe : i wait on : o that jesus had my love ! let matters frame as they list , i have some more to doe with christ ; yet i would fain we were nearer . now , the great shepherd of the sheep , the very god of peace , establish & confirm you till the day of his coming . aberd. sept. , . yours in his lovely & sweet lord iesus . s. r. to the lady carleton . ( ) mistress . grace , mercy and peace be to you : my soul longeth once again to be amongst you , & to behold that beauty of the lord that i would see in his house : but i know not if he in whose hands are all our waves seeth it expedient for his glory ; i ow my lord [ i know ] submission of spirit , suppose he should turn me into a stone or pillar o● salt . oh that i were he , in whom my lord could be glorified , suppose my little heaven were forfeited to buy glory to him before men and angels , suppose my want of his presence , and separation from christ were a pillar as high as ten heavens for christ's glory to stand upon above all the world ! what am i to him ? how little am i [ though my feathers stood out as broad as the morning ligh● ] to such a high , to such a lofty , to such a never-enough admired & glorious lord ? my trials are heavy , b●cause of my sad sabbaths ; but i know they are less then my high provocations : i seek no more but that christ may be the gainer and i the loser , that he may be raised and hightned , and i cryed down , and my worth made dust before his glory . oh that scotland , all with one shout , would cry up christ , and that his name were high in this land ! i finde the very utmost borders of christ's high excellency and deep swe●tness heaven and earth's wonder . o what is he , if i could win in to see his inner side ! oh i am run d●y of loving and wondering and adoring of that greatest & most admirable one ! woe , woe is me i have not half-love for him ! alas what can my drop doe to his great sea ! what gain is it to christ that i have casten my little sparkle in his great fire ! what can i give to him ? oh that i had love to fill a thousand worlds , that i might emptie my soul of it all upon christ ! i think i have now just reason to quite my part of any hope or love that i have to this scum and the refuse of the dross of god's work-man●hip , this vain earth : i ow to this stormy world [ whose kindness 〈◊〉 . heart to me hath been made of iron , or of a piece of a wilde sea-island , that never a creature of god yet lodged in ] not a look : i ow it no love , no hope ; & therefore oh if my love were dead to it , & my soul dead to it ! what am i obliged to this house of my pilgrimage ? a straw for all that god hath made , to my soul's liking , except god & that lovely one iesus christ : seeing i am not this world's debter , i desire i may be striped of all confidence in any thing but my lord , that he may be for me , & i for my onely , onely , onely lord ; that he may be the morning & evening-tide , the top & the root of my joyes , & the heart & flower & yolk of all my soul's delights . o let me never lodge any creature in my heart & confidence ! let the house be for him : i rejoyce that sad dayes cut off a piece of the lease of my short life , & that my shadow [ even while i suffer ] weareth long , & my evening hasteneth on : i have cause to love home with all my heart , & to take the opportunity of the day to hasten to the end of my journey , before the night come on wherein a man cannot see to walk or work ; that once after my falls i may at , night fall in , weary and tired as i am , in christ's bosom , & betwixt his breasts : our prison cannot be our best countrey : this world looketh not like heaven & the happiness that our tired souls woul be at ; & therefore it were good to seek about for the wind , & hoise up our sailes towards our new jerusalem , for that is our best . remember a prisoner to christ. grace , grace be with you . aberd. . yours in his onely lord & master , s. r. to my lord craighall . ( ) my lord. i received one letter of your lo : from c & another of late from a. b. wherein i finde your lo : in perplexity what to doe : but let me entreat your lo : not to cause your self mistake truth & christ , because they seem to encounter with your peace & ease : my lord , remember that a prisoner ●ath written it to you , as the lord liveth , if ye put to your hand with other apostates in this land , to pull down the sometime beautifull tab●rnacle of christ in this land , & joyn hands with th●m in one hair-breadth to welcome antichrist to scotland , there is wrat● gone out from the lord against you & your house . if the terror of a king hath overtaken you , & your lo : looketh to sleep in your nest in peace & to take the nearest shore , there are many wayes , too too many wayes how to shift christ with some ill-washen and foul distinctions ; but assure your self , suppose a king should assure you he would be your god [ as he shall never be , for that piece of service ] your clay-god shall die and your carnall counsellers , when your conscience shall storm against you , & ye complain to them , they will say , what is that to us ? beleeve not that christ is weak , or that he is not able to save : of two fires that ye cannot pass , take the least : some few years will bring us all out in our black 's and white 's before our judge , eternity is nearer to you then ye are aware of : to goe on in a course of defection , when an enlightned conscience is stirring , & looking you in the face , & crying within you , that ye are going in an evil way , is , a step to the sin against the holy ghost : either many of this land are near that sin , or else i know not what it is : and if this for which i now suffer be not the way of peace , & the king's high-way to salvation , i beleeve there is not a way at all : there is not such breadth and elbow-room in the way to heaven as men beleeve , howbeit this day be not christ's , the morrow shall be his : i beleeve assuredly our lord shall repair the old ●a●e places and his ruined house in scotland ; & this wilderness shall yet blossom as the rose . my very worthy & dear lord , wait upon him who hideth his face from the house of jacob & look for him : wait patiently a little upon the bridegroom's return again , that your soul may live and ye may rejoyce with the lord's inheritance : i dare pawnd my life and soul for it , if ye take this storm with bor●-down christ , your skie shall quickly clear , & you● fair morning dawn . think [ as the truth is ] that christ is just now saying , and will ye also leave me ? ye have a fair occasion to gratifie christ now , if ye will stay with him , & want the night's sleep with your suffering saviour one hour , now when scotland hath fallen asleep and leaveth christ to fend for himself . i profess my self but a weak feeble man , when i came first to christ's camp i had nothing to maintain this war or to bear me out in this encounter , and i am little better yet ; but since , i finde furniture , armour and strength from the consecrated captain , the prince of our salvation , who was perfected though suffering , i esteem suffering for christ a king's life : i finde that our wants qualifie us for christ ; & howbeit your lo : write , ye despair to attain to such a communion & fellowship [ which i would not have you to think ] yet would ye nobly and courageously venture to make over to christ , for his honour now lying at the stake , your estate , place and honour ; he would lovingly and largely requite you , and give you a king's word for a recompense : venture upon christ's come , and i dare swear ye shall say as it is psal : : . i bless the lord who gave me counsel . my very worthy lord , many eyes in both the kingdoms are upon you now , and the eye of our lord is upon you , acquite your self manfully for christ : spill not this good play : subscribe a blank submission , and put it in christ's hands : win , win the blessings and prayers of your sighing and sorrowfull mother-church seeking your help : win christ's bond [ who is a king of his word ] for a hundred fold more even in this life . if a weak man hath past a promise to a king to make a slip to christ [ if we look to flesh & blood i wonder not of it , possibly . i might have done worse my self , but ] adde not further guiltiness to goe on in such a scandalous and foul way : remember that there is a wee , ●oe to him by whom offences come : this woe came out of christ's m●ut● , and it is heavier then the woe of the law : it is the mediato●'s vengeance , & that is two vengeances to these who are enlightned : free your self from unlawfull anguish about advising and resolving : when the truth is come to your hand , hold it fast , goe not again to make a new search and enquiry for truth : it is easie to cause conscience beleeve as ye will , not as ye know : it is easie for you to cast your light into prison , and detain god's truth in unrighteousn●ss ; but that prisoner will break ward to your incomparable torture : fear your light , and stand in aw of it , for it is from god : think what honour it is in this life also to ●e ●nrolled to the succeeding ages amongst christ's witnesses , standing against the re-entry of antichrist : i know certainly your light looking to two wayes , and to the two sides , cryeth shame upon the course that they would counsel you to follow : the way that is halfer and compartner with the smoke of this fat world & with ease , smelleth strong of a foul & false way . the prince of peace , he who brought again from the dead , the great shepherd of his sheep , by the blood of the eternall covenant , establish you , and give you sound light , & counsel you to follow christ. remember my obliged service to my lord your father , & mother , & your lady . grace be with you . aberd. agust . . , your lo : at all obliged obedience in his sweet lord iesus . s. r. to jean gordon . ( ) my very dear & loving sister . grace , mercy & peace be to you : i long to hear from you : i exhort you to set up the brac to the king's city that must be taken with violence : your afternoon's sun is wearing low : time will eat up your frail life like a worm gnawing at the root of a may-flower : lend christ your heart : set him as a seal there : take him in within , & let the world and children stand at the door ; they are not yours , make you and them for your proper owner , christ : it is good he is your husband and their father : what missing can there be of a dying man , when god filleth his chair ? give hours of the day to prayer : fash christ [ if i may speak so ] and importune him , be often at his gate , give his door no rest ; i can tell you he will be found : o what sweet fellowship is betwixt him and me ! i am imprisoned , but he is not imprisoned : he hath shamed me with his kindness : he hath come to my p●ison & run away with my heart & all my love : well may he brooke it : i wish my love get never an owner but christ : fy , fy upon old lovers that held us so long asunder ! we shall not parr now : he & i shall be heard before he win out of my grips : i resolve to wrestle with christ ere i quite him : but my love to him hath casten my soul in a fever , & there is no cooling of my fever till i get r●all possession of christ : o strong , strong love of jesus , thou hast wounded my heart with thine arrows ! o pain ! o pain of love io● christ ! who will help me to praise ? let me have your prayers . grace be with you , aberd. march. . . yours in his sweet lord iesus . s. r. to grissal fullerton . ( ) dear sister . i exhorr you in the lord to seek your one thing , marie's good part that shall not be taken from you : set your heart & soul on the childrens inheritance : this clay-idol the world , is but for bastards & ye are his lawfull begotten childe : learn the way [ as your dear mother hath hath gone before you ] to knock at christ's door : many an almes of mercy hath christ given to her , & hath abundance behinde to give to you : ye are the seed of the faithfull & born within the covenant , claim your right . i would not exchange christ jesus for ten worlds of glory : i know now [ blessed be my teacher ] how to shut the lock & unbolt my welbeloved's door , & he maketh a poor stanger welcome when he cometh to his house : i am swelled up & satisfied with the love of christ that is better then wine : it is a fire in my soul ; let hell & the world cast water on it , they will not mend themselves : i have now gotten the right gate of christ : i recommend him to you above all things : come & finde the smell of his breath : see if his kisses be not sweet : he desireth no better then to be much made of : be homely with him & ye shall be the more welcome : ye know not how fain christ would have all your love . think not this is imaginations & bairns-play we make din for : i would not suffer for it if it were so : i dare pawnd my heaven for it , that it is the way to glory : think much of truth , & abhorre these wayes devised by men in god's worship . the grace of christ be with you . aberd. march. . . yours in his sweet lord iesus , s. r. to patrick carsen , ( ) dear & loving friend . i cannot but upon the opportunity of a bearer exhort you to re●gn● the love of your youth to christ , & in this day while your sun is high and your youth serveth you , to seek the lord and his face ; for there is nothing out of heaven so necessary for you as christ : and ye cannot be ignorant but your day will end , & the night of death will call you from the pleasures of this life , & a doom given out in death standeth for ever as long as god liveth . youth ordinarily is a post & ready servant for satan to run errands ; for it is a nest for lust , cursing , drunkenness , blaspheming of god , lying , pride & vanitie . o that there were such an heart in you as to fear the lord , & to dedicate your soul & body to his service : when the time cometh that your eye-strings shall break , & your face wax pale , and legs & arms trem●le , & your breath grow cold , & your poor soul look out at you● prison-hous● of clay to be set at liberty ; then a good conscience & your lord's favour shall be worth all the world's glory : seek it as your garland & crown . grace be with you . aberd. march. . . yours in his sweet lord iesus , s. r. to john carsen . ( ) my welbeloved & dear friend . every one ●eeketh not god , & far fewer finde him , because they seek amiss : he is to be sought for above all things , if men would finde what they seek : let feathers & shadows alone to children & goe seek your welbeloved : your onely errand to the world , is , to wooe christ ; therefore put other lovers from about his house , & let christ have all your love , without miniching or dividing it : it is little enough if there were more of it : the serving of the world & sin hath but a base reward , & smoke in stead of pleatures , & but a night-dream for true case to the soul : goe where ye will your soul shall not sleep sound but in christ's bosom : come in to him & lie down & rest you on the slain son of god & enquire for him : i sought him , & now a fig for all the worm-eaten pleasures , & moth-eaten glory out of heaven , since i have found him , & in him all i can want or ●ish : he hath made me a king over the world : princes cannot overcome me : christ hath given me the marriage-kiss , & he hath my ma●●ing - love : we have made up a full bargain that shall not goe back on either side : o if ye and all in that countrey knew what sweet terms of mercy are betwixt him & me ! grace be with you . aberd. march. . , yours in his sweet lord iesus . s. r. to my lady boyd. [ ] madam . i would have written to your la : ere now , but peoples beleeving there is in me that which i know there is not , hath put me out of love with writing to any ; for it is easie to put religion to a market & publick fair , but alas it is not so soon made eye-sweet for christ : my lord seeth me a tired man far behinde : i have gotten much love from christ , but i give him little or none again : my whiteside cometh out in paper to men , but at home & within , i finde much black work , & great cause of a low sail & of little boasting ; & yet howbeit i see challenges to be true , the manner of the tempter's pressing of them is unhonest , & in my own thoughts knavish-like : my peace is , that christ may finde sale & ●uting of his wares in the like of me , i mean for saving grace : i wish all professors to fall in love with grace ; all ou● songs should be of his free-grace : we are but too lazie and careless in seeking of it : it is all our riches we have here , & glory in the bud : i wish i could set out ●ree grace : i was the law 's man & under the law , & under a curse ; but grace brought me from under that hard lord , & i rejoyce that i am grace's free-holder : i pay tribute to none for heaven , seeing my land & heritage holdeth of christ my new king : infinite wisdom hath devised this excellent way of free-holding for sinners : it is a better way to heaven then the old way that was in adam's dayes : it hath this fair advantage that no man's emptiness & want layeth an inhibition upon christ or hindereth his salvation : [ & that is far best for me ] but our new land-lord putteth the names of dyvours & adam's forlorn heirs , & beggers & crooked & blinde in the free charters : heaven & angels may wonder that we have gotten such a gate of sin & hell : such a back-entry out of hell as christ made & brought out the captives by , is , more then my poor shallow thoughts can comprehend : i would think sufferings , glory [ & i am sometimes not far from it ] if my lord would give me a new almes of free grace . i hear that the prelats are intending banishment for me ; but for more grace , & no other hire , i would make it welcome : the bits of this clay-house , the earth , & the other side of the sea , are my father's : if my sweet lord jesus would bud my sufferings with a new measure of grace , i were a rich man : but i have not now of a long time found such high spring-tides as formerly : the sea is out , & the wind of his spirit calm , & i cannot buy a wind , or by requesting the sea cause it to flow again ; onely i wait on , upon the banks & shore-side , till the lord send a full sea , that with up-sailes i may lift up christ : yet sorrow for his absence is sweet , & sighes with saw ye him whom my soul loveth , have their own delights : oh that i might gather hunger against his long-looked for return ! well were my soul if christ were the element , mine own element , & that i loved & breathed in him , & if i could not live without him : i allow not laughter upon my self when he is away ; yet he never leaveth the house , but the leaveth drink-money behinde him , & a pawne that he will return : woe , woe to me if he should goe away & take all his flitting with him : even to dream of him is sweet : to build a house of pining wishes for his return , to spin out a web of sorrow & care & languishing & sighes , either dry or wet as they may be , because he hath no leisure ( if i may sp●a● so ) to make a visite , or to see a poor friend , sweetneth & refre●heth the thoughts of the heart : a mistie dew will stand for rain , & doe some good , & keep some greenness in the herbs , till our lord's clouds ●ue upon the earth , & send down a watering of rain : truly i think christ's mistie dew a welcome message from heaven till my lor●'s rain fall : woe , woe is me for the lord's vineyard in scotland : howbeit the father of the house embrace a childe , & feed him & kiss him ; yet it is sorrow and sadness to the children , that our poor mother hath gotten her leave , & that our father hath given up house : it is an unheartsom thing to see our father & mother agree so ill , yet the bastards if they be fed care not : o lord cait not water on scotland's smoking coal . it is a strange gate the saints goe to heaven , our enemies often eat & drink us , & we goe to heaven through their bellies & stomacks , & they vomit the church of god undigested among their hands , & even while we are shut up in prisons by them , we advance in our j●urney . remember my service to my lord , your kinde son , who was kinde to me in my bonds , & was not ashamed to own me : i would be glad that christ got the morning-service of his life now in his young years : it would sute him well to give christ his young & green love : christ's stamp and seal would goe far down in a young soul , if he would receive the thrust of christ's stamp : i would desire him to make search for christ , for nobles now are but dry friends to christ. the grace of god our father , & the goodwill of him who dwelt in the bush be with your la. aberd. . yours in his sweet lord iesus . s. r. to the lady cardonness elder . ( . ) worthy & welbeloved in the lord grace , mercy & peace be to you : i long to hear from you in paper , that i may know how your soul prospereth : my desire & longing in , to hear that ye walk in the truth , & that ye are content to follow the despised , but most lovely son of god : i cannot but recommend him unto you as your husband , your welbeloved , your portion , your comfort & your joy : i speak this of that lovely one , because i praise & commend the foord [ as we use to speak ] as i finde it : he hath watered with his sweet comforts an oppressed prisoner : he was alwayes kinde to my soul , but never so kinde as now in my greatest extremittes : i dine & sup with christ : he visiteth my soul with the visitations of love in the night-watches . i perswade my soul that this is the way to heaven , & his own truth , i now suffer for : i exhort you in the name of christ to continue in the truth which i delivered to you : make christ sure to your soul ; for your day draweth nigh to an end : many slide back now , who seemed to be christ's friends , & prove dishonest to him : but be ye faithfull to the death , & ye shall have the crown of life : this span-length of your dayes , whereof the spirit of god speaketh , psal. . will within a short time , come to a finger-breadth & at length to nothing : o how sweet & comfortable shall the feast of a good conscience be to you , when your eye-strings shall break , your face wax pale , & the breath turn cold , & your poor soul come sighing to the windows of the house of clay of your dying body , & shall long to be out , & to have the jaylor to open the door , that the prisoner may be set at liberty : ye draw nigh the water-side , look your accounts : ask for your guide to take you to the other side : let not the world be your portion ; what have ye to doe with dead clay ? ye are not a bastard but a lawfull begotten childe ; therefore set your heart on the inheritance ; goe up before hand and see your lodging : look through all your father's rooms in heaven , in your father's house are many dwelling-places : men take a sight of lands ere they buy them : i know christ hath made the bargain already : but be kinde to the house ye are going to , & see it often : set your heart on things that are above , where christ is , at the right hand of god : stir up your husband to minde his own countrey at home : counsel him to deal mercifully with the poor people of god under him : they are christ's & not his ; therefore desire him to shew them mercifull dealing & kindness , & to be good to their souls . i desire you to write to me : it may be that my parish forget me ; but my witness is in heaven i dow , not , i doe not forget them : they' are my sighes in the night & my tears in the day : i think my self like an husband plucked from the wife of his youth : o lord be my judge what joy it would be to my soul to hear , that my ministery hath left the son of god among them , & that they are walking in christ ! remember my love to your son and daughtre : desire them from me to seek the lord in their youth , and to give him the morning of their dayes : acquaint them with the word of god & prayer . grace be with you . pray for the prisoner of christ : in my heart i forget you not . aberd. march. . . your lawfull & loving pastor , in his onely lord iesus , s. r. to mr. james hamilton . ( ) reverend & dearly beloved in our lord. grace , mercy & peace be to you : our acquaintance is neither in bodily presence , nor in paper , but as sons of the same father & sufferers for the same truth . let no man doubt but the state of our question we are now forced to stand to by suffering exile & imprisonment , is , if iesus should reign over his kirk or not ? oh if my sinfull arm could hold the crown on his head , howbeit it should be striken off from the shoulder-blade . for your ensuing & feared trial , my very dearest in our lord iesus , alas what am i to speak , to comfort a souldier of christ , who hath done an hundred times more for that worthy & honourable cause then i can doe ? but i know these whom the world was not worthy of , wandered up & down in deserts & in mountains & in dens & caves of the earth , & that while there is one member of mystical christ out of heaven , that member must suffer strokes till our lord jesus draw in that member within the gates of the new ierusalem , which he will not fail to doe at last ; for not one toe or finger of that body but it shall be take in within the city . what can be our part in this pitched battel betwixt the lamb & the dragon ? but to receive the darts in patience , that rebound off us on upon our sweet master , or rather light first upon him & then rebound off him upon his servants . i think it a sweet north-wind that bloweth first upon the fair face of the chief among ten thousand & then lighteth upon our sinfull & black faces : when once the wind bloweth off him upon me , i think it hath a sweet smell of christ , & so must besome more then a single cross . i know ye have a guard about you , & your attendance & train for your safety , is far beyond your pursuers force or fraud : it is good under feud to be near our war-house & strong hold : we can doe but little to resist them who persecut us & oppose him , but keep our blood & our wounds to the next court-day , when our complaints will be read : if this day be not christ's , i am sure the morrow shall be his . as for any thing i doe in my bonds when now & then a word falleth from me , alas it is very little ! i am exceedingly grieved that any should conceive any thing to be in such a broken , & emptie reed , let no man impute it to me that the free & unbought wind [ for i gave nothing for it ] bloweth upon an empty reed : i am his overburdened debter . i cry down with me , down , down with all the excellency of the world , & up , up with christ : long , long may that fair one , that holy one be on high : my curse be upon them that love him not . o how glad would i be if his glory would grow out & spring up out of my bonds & sufferings ! certainly since i became his prisoner , he hath won the yolk & heart of my soul : christ is even become a new christ to me & his love greener then it was , & now i strive no more with him , his love shall carry it away : i lay down my self under his love , i desire to sing & to cry & to proclaim my self even under the water , in his common , & eternally indebted to his kindness : i will not offer to quite commons with him [ as we use to say ] for that will not be : all , all for evermore be christ's . what further trials are before me i know not , but i know christ will have a saved soul of me , over on the other side of the water , in the yonder side of crosses & beyond mens wrongs . i had but one eye & that they have put out : my one joy , next to the flower of my joyes , christ , was to preach my sweetest , sweetest master and the glory of his kingdom , and it seemed no cruelty to them to put out the poor man's one eye . and now i am seeking about to see if suffering will speak my fair one's praises , & i am trying if a dumb man's tongue can raise one note or one of zion's springs to advance my welbeloved's glory : oh if he would make some glory to himself out of a dumb prisoner ! i goe with childe of his word , i cannot be delivered , none here will have my master , alas ! what aileth them at him ? i bless you for your prayers , adde to them praises : as i am able i pay you home . i commend your diving in christ's testament , i would i could set out the dead man's goodwill to his friends in his sweet testament : speak a prisoner 's hearty commendations to christ : fear not , your ten dayes will over . these that are gathered against mount zion , their eyes shall melt away in their eye-holes and their tongues consume away in their mouthes , & christ's withered garden shall grow green again in scotland : my lord jesus hath a word hid in heaven for scotland , not yet brought out . grace be with you . aberd. july . . . yours in his sweet lord iesus , s. r. to mistress stuart . [ ] mistress . grace , mercy & peace be to you : i am sorry that ye take it so hardly that i have not written to you . i am judged to be that which i am not : i fear if i were put in the fire , i should melt away & fall down in sheards of painted nature : for truly i have little stuff at home , that is worth the eye of god's servants : if there be any thing of christ's in me ( as i dare not deny some of his work ) it is but a spunk of borrowed fire that can scarce warm my self & hath little heat for standers by : i would sain have that which ye and others beleeve i have , but ye are onely witnesses to my utter side and to some words in paper . oh that he would give me more then papergrace or tongue-grace ! were it not that want paineth me , i should have skailed house & gone a begging long since , but christ hath left me with some hunger that is more hot then wise , & is ready often to say , if christ longed for me as i doe for him , we should not be long in meeting , and if he loved my company aswell as i doe his , even while i am writing this letter to you , we should flee in other's arms : but i know there is more will then wit in this languor & pining love for christ , & no marvel ; for christ's love would have hot harvest long ere mid-summer : but if i have any love to him , christ hath both love to me & wit to guide his love : & i see , the best thing i have , hath as much dross beside it , as might curse me & it both ; & if it were for no more , we have need of a saviour to pardon the very faults and diseases & weakness of the new man , & to take away [ to say so ] our godly sins , or the sins of our sanctification & the dross & scum of spiritual love : woe , woe is me ! o what need is there then of christ's calling to scour & cleanse & wash away an ugly old body of sin , the very image of satan ! i know nothing surer then that there is an office for christ among us : i wish for no other heaven in this side of the last sea , that i must cross , then this service of christ , to make my blackness beauty , my deadness life , my guiltiness sanctification : i long much for that day when i will be holy : o what spots are yet unwashen ! o that i could change the skin of the leopard and the moor , and niffer it with some of christ's fairness ! were my blackness & christ's beauty carded through other [ as we use to speak ] his beauty & holiness would eat up my filthiness : but oh i have not casten old adam's hew & colour yet ! i trow the best of us hath a smell yet of the old loathsom body of sin & guiltiness : happy are they for evermore who can employ christ & set his blood & death on work , to make clean work to god , of foul souls : i know , it is our sin , that we would have sanctification on the sunny side of the the hill , & holiness with nothing but summer , & no crosses at all : sin hath made us as tender as if were made of paper or glass . i am often thinking what i would think of christ & burning quick together , of christ & torturing & hot melted lead poured in at mouth & navel : yet i have some weak experience [ but very weak indeed ] that suppose christ & hell's torments were married together & if there were no finding of christ at all , except i went to hell's furnace , that there & in no other place i could meet with him , i trow , if i were as i have been since i was his prisoner , i would beglodging for god's sake in hell , hottest furnace , that i might rub souls with christ : but god be thanked i shall finde him in a better lodging : we get christ better cheap then so , when he is rouped to us , we get him but with a shower of summertroubles in this life , as sweet & as soft to beleevers as a may-dew . i would have you & my self helping christ mystical to weep for his wife , & o thatf we could mourn for christ buried in scotland , & for his two slain witnesses killed , because they prophesied ! if we could so importune & solicit god , our buried lord & his two buried witnesses should rise again : earth & clay and stone will nto bear down christ & the gospel in scotland . i know not if i will see the second temple & the glory of it ; but the lord hath deceived me if it be not to be reared up again : i would wish to give christ his welcome-home again : my blessing , my joy , my glory & love be on the home-comer . i finde no better use of suffering then that christ's winnowing putteth chaff & corn in the saints to sundry places , and discovereth our dross from his gold , so , as corruption and grace are so seen , that christ saith in the furnace , that is mine & this is yours : the scum & the grounds , thy stomack against the persecuters , thy impatience , thy unbelief , thy quarreling , these are thine : and faith , on-waiting , love , joy , courage , are mine . oh let me die one of christ's on-waiters & one of his attendants : i know your heart & christ are married together , it were not good to make a divorce : rue not of that meeting & marriage with such a husband : pray for me his prisoner . grace , grace be with you . aberd. yours in his sweet lord iesus . s. r. to mr hugh mc kaill . ( ) reverend & dear brother . grace , mercy & peace be to you : i received your letter , i bless you for it : my dry root would take more dew & summer-rain then it getteth , were it not christ will have driness & deadness in us to work upon : if there were no timber to work upon , art would die & never be seen : i see , grace hath a field to play upon & to course up & down in our wants , so that i am often thanking god , not for guiltiness , but for guiltiness for christ to whet & sharpen his grace upon : i am half content to have boils for my lord jesus's plaisters : sickness hath this advantage that it draweth our sweet physician 's hand & his holy & soft fingers to touch our withered & leper skins : it is a blessed fever that fetcheth christ to the bed-side : i think my lord's how doest thou with it , sick body ? is worth all my pained nights : surely i have no more for christ but emptiness & want ; take or leave , he will get me no other wise . i must sell my self & my wants to him , but i have no price to give for him : if he would put a fair & a real seal upon his love to me , & bestow upon me a larger share of christ's love [ which i would fainest be in hands with of any thing , i except not heaven it self ] i should goe on sighing & singing under his cross : but the worst is , many take me for some-body , because the wind bloweth upon a withered prisoner : but the truth is , i am both lean and thin in that wherein many beleeve i abound . i would [ if bartering were in my power ] niffer joy with christ's love & faith , & in stead of the & hot sun-shine , becontent to walk under a cloudy shadow with more grief & sadness , to have more faith & a fair occasion of setting forth & commending christ , & to make that lovely one , that fair one , that sweetest and dearest lord jesus , market-sweet for many ears & hearts in scotland : and if it were in my power to roup christ to the three kingdoms & withall to perswade buyers to come , and to take such sweet wares as christ , i would thin● to have many sweet bargains betwixt christ & the sons of men . i would i could be humble & goe with a low sail , i would i had desires with wings & running upon wheels , swift & active & speedy in longing for christ's honour : but i know my lord is as wise here , as i dow be thirsty , & infinitely more zealous of his honour then i can be hungered for the manifestation of it to men & angels : but oh that my lord would take my desires off my hand , & adde a thousand-fold more unto them , and sowe spiritual inclinations upon them , for the coming of christ's kingdom to the sons of men , that they might be higher and deeper & longer & broader ! for my longest measures are too short for christ , my depth is ebbe , & the breadth of my affections to christ narrow & pinched . oh for an ingine & a wit to prescribe wayes to men how christ might be all , in all the world ! wit is here behinde affection , & affection behinde obligation . oh how little dow i give to christ : and how much hath he given me ! oh that i could sing grace's praises , & love's praises ! seeing i was like a fool , solisting the law & making moyen to the law 's court for mercy , & found challenges that way ; but now i deny that judge's power ; for i am grace's man ; i hold not worth a drink of water of the law or of any lord but jesus : and till i bethought me of this , i was slain with doubtings and fears & terrours . i praise the new court , & the new land-lord , & the new salvation purchased in jesus his name & at his instance : let the old man , if he please , goe make his moan to the law & seek acquaintance thereaway , because he is condemned in that court : i hope , the new man & i , & christ together shall not be heard : and this is the more soft and the more easie way for me & for my cross together : seeing christ singeth my welcome-home , and taketh me in & maketh short counts & short work of reckoning betwixt me & my judge , i must be christ's man & his tennant & subject to his court : i am sure , suffering for christ could not be born otherwise : but i give my hand & my faith to all who would suffer for christ , they shall be well handled & fare well in the same way , that i have found the cross easie & light . grace be with you . aberd. july . . . yours in his sweet lord iesus , s. r. to alexander gordon . of garlock . ( ) dear brother . grace , mercy & peace be to you : if christ were as i am , that time could work upon him to alter him , or that the morrow could be a new day to him , or bring a new minde upon him , as it is to me a new day , i could not keep a house or a covenant with him : but i finde christ to be christ , & that he is far , far , even infinite heavens height above man : and that is all our happiness . sinners can doe nothing but make wounds that christ may heal them , and make debts that he may pay them , and make falls that he may raise them , & make deaths that he may quicken them , & spin out & dig hells to themselves that he may ransom them : now i will bless the lord that ever there was such a thing as the free grace of god & a free ransom given for sold souls : onely , alas guiltiuess maketh me ashamed to apply christ , & to think it pride in me to put out my unclean & withered hand to such a saviour ! but it is neither shame nor pride for a drowning man to swim to a rock , nor for a ship-broken soul , to run himself a shore upon christ : suppose once i be guilty , need force i cannot , i dow not goe by christ : we take in good part that pride , that beggers beg from the richer : & who is so poor as we , & who is so rich as he who selleth fine gold , rev. : . i see then , it is our best [ let guiltiness plead what it listeth ] that we have no mean under the covering of heaven but to creep in lowly & submissively with our wants to christ : i have also cause to give his cross as good name & report . o how worthy is christ of my feckless & light suffering , & how hath he deserved it at my hands , that for his honour & glory i should lay my back under seven hells pain in one , if he call me to that ! but alas my soul is like a ship run on ground through ebbeness of water : i am sanded , and and my love is sanded : i finde not how to bring it on float again , it is so cold and dead that i see not how to bring it to a flame : fy , fy upon the meeting that my love hath given christ : woe , woe is me , i have a lover christ , & yet i want love for him : i have a lovely & desirable lord who is love-worthy , & who beggeth my love & heart & i have nothing to give him . dear brother , come further in on christ & see a new treasure in him : come in & look down & see angels wonder , & heaven & earth's wonder of love , sweetness , majesty & excellency in him . i forget you not , pray for me that our lord would be pleased to send me among you again , fraughted & full of christ. grace , grace be with you . aberd. . yours in his sweet lord iesus . s. r. to john bell elder . ( ) my very loving friend grace , mercy & peace be to you : i have very often & long expected your letter , but if ye be well in soul & body i am the less solicitous : i beseech you in the lord jesus to minde your country above , & now when old age , the twilight going before the darkness of the grave , & the falling low of your sun before your night , is now come upon you , advise with christ ere ye put your foot in the ship & turn your back on this life : many are beguiled with this , that they are tree of scandalous & crying abominations ; but the tree that bringeth not forth good fruit is for the fire : the man that is not born again cannot enter into the kingdom of god : common honesty will not take men to heaven : alas that men should think they ever met with christ , who had never a sick night through the terrours of god in their soul or a sore heart for sin : i know the lord hath given you light & the knowledge of his will , but that is not all , neither will that doe your turn : i wish you an awakned soul , & that ye beguile not your self in the matter of your salvation . my dear brother , search your self with the candle of god , & try if the life of god & christ be in you : salvation is not casten to every man's door : many are carried over see & land to a far countrey in a ship , whileas they sleep much of all the way : but men are not landed at heaven sleeping : the righteous are scarcily saved , and many run as fast as either ye or i , who miss the prize and the crown : god send me salvation , and save me from a disappointment , and i seek no more : men think it but a stryde or a step over to heaven , but when so few are saved , even of a mumber like the sand of the sea , but a handfull & a remnant ( as god's word saith ) what cause have we to shake our selves out of our selves & to ask our poor soul , whether goest thou ? where shalt thou lodge at night ? where are thy charters and writes of thy heavenly inheritance ? i have known a man turn a key in a door & lock it by : many men leap over [ as they think ] & leap in . o see ! see that ye give not your salvation a wrong cast , & think all is well & leave your soul loose & uncertain : look to your building , & to your ground-stone , & what signes of christ are in you , & set this world behinde your back : it is time now in the evening , to cease from your ordinary work , & high time to know of your lodging at night : it is your salvation that is in dependence , & that is a great & weighty business , though many make light of the matter . now , the lord enable you by his grace to work it out . aberd. . your lawfull and loving pastor , s. r. to william gordon of robertovvn . ( ) dear brother . grace , mercy & peace be to you : so often as i think on our case in our souldiers night-watch , & of our sighting life in the fields , while we are here : i am forced to say , prisoners in a dungeon condemned by a judge , to want the light of the sun and moon & candle , till their dying day , are no more , nay not so much to be pitied as we are ; for they weary of their life , they hate their prison : but we fall to in our prison , where we see little , to drink our selves drunk with the night-pleasures of our weak dreams , & we long for no better life then this ; but at the blast of the last trumpet , & the shout of the archangel , when god shall take down the shepherd's tent of this fading world , we shall not have somuch as a drink of water of all the dreams that we now build on . alas that the sharp & bitter blasts on face & sides which meet us in this life , have not learned us mortification , & made us dead to this world ! we buy our own sorrow , & we pay dear for it , when we spend out our love , our joy , our desires , our confidence upon an handfull of snow & ice that time will melt away to nothing , & go thirstie out of the drunken innes when all is done : alas that we enquire not for the clear fountain ; but are so foolish as to drink foul muddy & rotten waters even till our bed-time ; & then in the resurrection when we shall be awakned , our yesternight's sowre drinke & swinish dregs shall rift up upon us , and sick , sick shall many a soul be then : i know no wholesom fountain but one : i know not a thing worth the buying but heaven : and my own minde is , if comparison were made betwixt christ & heaven , i would sell heaven with my blessing & buy christ. oh if i could raise the market for christ , & heighten the market a pound for a penny , & cry up christ in mens estimation ten thousand talents more then men think of him ! but they are shaping him & crying him down & valuing him at their unworthy half-penny , or else exchanging & bartering christ with the miserable old fallen house of this vain world , or then they lend him out upon interest & play the usurers with christ : because they profess him & give out before men that christ is their treasure & stock , & in the mean time , praise of men , & a name , & case , & the summmer-sun of the gospel is the usury they would be at , so when the trial cometh , they quite the stock for the interest & loose all : happy are they who can keep christ by himself alone , and keep him clean and whole till god come & count with them . i know in your hard and heavy trials long since , ye thought well and highly of christ ; but truly no cross should be old to us : we should not forget them , because years are come betwixt us and them , & cast them by hand as we doe old clothes : we may make a cross old in time , new in use , & as fruitfull as in the beginning of it : god is where and what he was seven years agoe , what ever change be in us : i speak not this , as if i thought ye had forgotten what god did to have your love long since ; but that ye may awake your self in this sleepy age , & remember fruitfully of christ's first wooing and suiting of your love both with fire & water , & try if he got his answer , or if ye be yet to give him it : for i finde in my self that water runneth not faster through a sieve , then our warnings slip from us ; for i have lost & casten by hands many summonds the lord sent to me , & therefore the lord hath given me double charges , that i trust in god shall not rive me . i bless his great name who is no niggard in holding in crosses upon me , but spendeth largely his rods , that he may save me from this perishing world : how plentifull god is in means of this kinde is esteemed by many , one of god's unkinde mercies ; but christ's cross is neither a cruel nor unkinde mercy , but the love-token of a father . i am sure a lover chasing us for our well & to have our love , should not be run away from or fled . god send me no worse mercy then the sanctified cross of christ portendeth , & i am sure i should be happy & blest . pray for me that i may finde house-room in the lord's house to speak in his name . remember my dearest love in christ to your wife . grace , grace be with you . aberd. . yours in his sweet lord iesus . s. r. to my lady boyd. ( ) madam . grace , mercy & peace from god our father & from our lord jesus christ , be multiplied upon you . i have reasoned with your son at large , i rejoyce to see him set his face in the right airth , now when the nobles love the sunny side of the gospel best , and are afraid that christ want souldiers and shall not be able to doe for himself . madam , our debts of obligation to christ are not small , the freedom of grace & salvation is the wonder of man and angels , but mercy in our lord scorneth hire : ye are bound to lift christ on high , who hath given you eyes to discern the devil now coming out in in his white 's , & the idolatry and apostacy of the time well washen with fair pretences , but the skin is black & the water foul : it were art , i confess , to wash a black devil and make him white . i am in strange up's & down's , & seven times a day i lose ground , i am put often to swimming , and again my feet are set on the rock that is higher then my self : he hath now let me see things i never saw before . the supper will be great chear that is up in the great hall with the royal king of glory , when the four-hours , the standing drink in this driery wilderness is so sweet : when he bloweth a kiss a far off to his poor heart broken mourners in zion , and sendeth me but his hearty commendations till we meet , i am confounded with wonder to think what it shall be , when the fairest among the sons of men shall lay a king 's sweet soft cheek to the sinfull cheeks of poor sinners . o time , time , goe swiftly & hasten that day ! sweet lord jesus post , come flying like a young hart or a roe upon the mountains of separation . i think we should tell the hours carefully & look often how low the sun is : for love hath no ho , it is pained , pained in it self , till it come in grips with the party beloved . . i finde christ's absence love's sickness & love's death : the wind that bloweth out of the airth where my lord jesus reigneth , is sweet-smelled , soft , joyfull , & heartsom to a soul burnt with absence . it is a painfull battel for a soul sick of love to fight with absence & delayes : christ's not yet , is a stounding of all the joynts & liths of the soul : a nod of his head when he is under a mask would be half a pawne : to say , fool , what aileth thee ? he is coming , would be life to a dead man. i am often in my dumb sabbaths seeking a new plea with my lord jesus , god forgive me : & i care not , if there be not two or three ounce weight of black wrath in my cup. for the thing , i have seen my abominable vileness : if i were well known there would none in this kingdom ask how i doe : men take my ten to be an hundred , but i am a deeper hypocrite & shallower professour then every one beleeveth , god knoweth i feigne not : but i think , my reckonings on the one page written in great letters , & his mercy to such a forlorn & wretched dyvour on the other , more then a miracle . if i could get my finger ends upon a full assurance , i trow i should grip fast : but my cup wanteth not gall , & upon my part despair might be almost excused , if every one in this land saw my inner side : but i know i am one of them who have made great sale & a free market to free grace : if i could be saved , as i would fain beleeve , sure i am i have given christ's blood , his free grace & the bowels of his mercy , a large field to work upon , & christ hath manifested his art [ i dare not say , to the uttermost ; for he can , if he would , forgive all the devils & damned reprobates in respect of the wideness of his mercy ] i say , to an admirable degree . . i am striken with fear of unthankfulness : this apostate kirk hath played the harlot with many lovers ; they are spitting in the face of my lovely king and mocking him and i dow not mend it , & they are running away from christ in troops , and i dow not mourn & be grieved for it : i think christ lieth like an old forecasten castle forsaken of the inhabitants , all men run away now from him : truth , innocent truth goeth mourning & wringing her hands in sackcloth & ashes . woe , woe , woe is me , for the virgin-daughter of scotland : woe , woe to the inhabitants of this land , for they are gone back with a perpetual backsliding : these things take me so up , that a borrowed bed , another man's fire-side , the wind upon my face . [ i being driven from my lovers & dear acquaintance & my poor flock , ] finde no room in my sorrow : i have no spare of odde sorrow for these : onely i think the sparrows and swallows that build their nests in the kirk of anwoth blessed birds : nothing hath given my faith a harder back-set , till it crack again , then my closed mouth : but let me be miserable my self alone , god keep my dear brethren from it : but still i keep breath , & when my royal and never , never-enough praised king returneth to his sinfull prisoner , i ride upon the high places of iacob , i divide shechem , i triumph in his strength : if this kingdom would glorifie the lord in my behalf , i desire to be weighed in god's even ballance in this point , if i think not my wages payed to the full : i shall crave no more hire of christ. madam , pity me in this , & help me to praise him : for what ever i be , the chief of sinners , a devil & a most guilty devil , yet it is the apple of christ's eye , his honour & glory as the head of the church , that i suffer for now , & that i will goe to eternity with . i am greatly in love with mr m. m. i see him stamped with the image of god. i hope well of your son my lord boyd . your la : and your children have a prisoner's prayers . grace , grace be with you . aberd. may. . . your la : at all obedience in christ , s. r. to mr thomas garven . ( . ) dear brother . grace , mercy & peace be to you : i rejoyce that ye cannot be quite of christ [ if i may speak so ] but he must , he will have you : betake your self to christ , my dear brother : it is a great business to make quite of superfluities & of these things which christ cannot dwell with . i am content with my own cross , that christ hath made mine by an eternal lot , because it is christ's & mine together . i marvel not that winter is without heaven , for there is no winter within it : all the saints therefore have their own measure of winter before their eternal summer . oh for the long day & the high sun & the fair garden & the king 's great citie up above these visible heavens ! what god layeth on , let us suffer : for some have one cross , some seven , some ten , some half a cross , yet all the saints have whole & full ioy , & seven crosses have seven ioyes . christ is cumbred with me [ to speak so ] & my cross , but he falleth not off me , we are not at variance . i finde the very glooms of christ's wooing a soul , sweet & lovely : i had rather have christ's buffet and love-stroke then another king's kiss : speak evil of christ who will , i hope to die with love-thoughts of him . oh that there are so few tongues in heaven and earth to extoll him ! i wish his praises goe not down amongst us : let not christ be low & lightly esteemed in the midst of us , but let all hearts & all tongues cast in their portion & contribute something to make him great in mount zion . thus recommending you to his grace , & remembring my love to your wife & mother & your kinde brother r. & entreating you to remember my bonds , i rest . aberd. sept. . . yours in his sweet lord iesus , s. r. to the laird of moncriefe . ( ) much honoured sir. grace , mercy & peace be to you : although not acquaint , yet at the desire of your worthy sister , the lady ley's , & upon the report of your kindness to christ & his oppressed truth , i am bold to write to you , earnestly desiring you to joyn with us [ so many as in these bounds profess christ ] to wrestle with god one day of the week , especially the wedensday , for mercy to this fallen & decayed kirk , and to such as suffer for christ's name , & for your own necessities & the necessities of others who are by covenant engaged in that business : for we have no other armour in these evil times but prayers , now when wrath from the lord is gone out against this back-sliding land : for ye know we can have no true publike fasts , neither are the true causes of our humiliation ever laid before the people . now , very worthy sir , i am glad in the lord , that the lord reserveth any of your place , or of note , in this time of common apostacy , to come forth in publike to bear christ's name before men , when the great men think christ a cumbersom neighbour and that religion carrieth hazards , trials & persecutions with it . i perswade my self , it is your glory & your garland & shall be your joy in the day of christ , & the standing of your house & seed to inherit the earth , that ye truly & sincerely profess christ : neither is our king , whom the father hath crowned in mount zion , so weak , that he cannot doe for himself & his own cause . i verily beleeve , they are blessed who can hold the crown upon his head and carry up the train of his robe royal , and that he shall yet be victorious and triumph in this land . it is our part to back our royal king , howbeit there were not six in all the land to follow him . it is wisdom now to take up and discern the devil & the antichrist coming out in their whites , & the apostacy & idolatry of this land washen with foul water : i confess it is art to wash the devil till his skin be white : for my self , sir , i have bought a plea against christ since i came hither , in judging my princely master angry at me , because i was cast out of the vineyard as a withered tree , my dumb sabbaths working me much sorrow : but i see now sorrow hath not eyes to read love written upon the cross of christ , & therefore i pass from my rash plea : woe , woe is me that i should have received a slander of christ's love to my soul : & for all this , my lord jesus hath forgiven all , as not willing to be heard with such a fool , & is content to be as it were confined with me & to bear me company & to feast a poor oppressed prisoner . and now i write it under my hand , worthy sir , that i think well & honourably of this cross of christ : i wonder that he will take any glory from the like of me : i finde that when he but sendeth his hearty commendations to me , & but bloweth a kiss afar off , i am confounded with wondering what the supper of the lamb will be , up in our father's dining-palace of glory , since the four-hours in his dismall wilderness , & when in prisons & in our sad dayes a kiss of christ is so comfortable , o how sweet & glorious shall our case be , when that fairest among the sons of men shall lay his fair face to our now sinfull faces , & wipe away all tears from our eyes ! o time , time , run swiftly & hasten that day ! o sweet lord jesus , come flying like a roe or a young hart ! alas that we blinde fools are fallen in love with moon-shine & shadows ! how sweet is the wind that bloweth out of the airth where christ is ! every day we may see some new thing in christ , his love hath neither brim nor bottom . oh if i had help to praise him ! he knoweth if my sufferings glorifie his name , & encourage others to stand fast for the honour of our supream law-giver christ , my wages then are payed to the full . sir , help me to love that never-enough praised lord. i finde now that the faith of the saints under suffering for christ is fair before the wind & with full sails carried upon christ , & i hope to lose nothing in this furnace but dross ; for christ can triumph in a weaker man then i am , if there be any such : and when all is done , his love paineth me & leaveth me under such debt to christ as i can neither pay principal nor interest . oh if he would comprize my self , & if i were sold to him as a bond-man , & that he would take me home to his house & fire-side ; for i have nothing to render to him ! then after me let no man think hard of christ's sweet cross , for i would not change my sighs with the painted laughter of all my adversaries . i desire grace in patience to wait on , & to lie upon the brink till the water fill & flow : i know he is fast coming . sir , ye will excuse my boldness , & till it please god i see you , ye have the prayers of a prisoner of christ , to whom i recommend you & in whom i rest . aberd. may , . . yours at all obedience in christ , s. r. to john clark . ( . ) loving brother . hold fast christ without wavering , & contend for the faith , because christ is not easily gotten nor kept : the lazie professour hath put heaven [ as it were ] at the very next door , & thinketh to flye up to heaven in his bed and in a night-dream ; but truly that is not so easie a thing as most men beleeve : christ himself did sweat ere he won this city , howbeit he was the free-born heir . it is christianity , my heart , to be sincere , unfeigned , honest & upright-hearted before god , & to live & serve god , suppose there were not one man or woman in all the world dwelling beside you to eye you : any little grace that ye have , see that it be sound & true : ye may put a difference betwixt you and reprobats if ye have these markes . . if ye prize christ & his truth so , as ye will sell all & buy him & suffer for it . . if the love of christ keepeth you back from sinning more then the law or fear of hell . . if ye be humble , & deny your own will , wit , credit , ease , honour , the world & the vainity & glory of it . . your profession must not be barren & void of good works . . ye must in all things aime at god's honour , ye must eat , drink , sleep , buy , sell , sit , stand , speak , pray , read , and hear the word with a heart-purpose that god may be honoured . . ye must shew your self an enemy to sin , and reprove the works of darkness , such as drunkenness , swearing & lying , albeit the company should hate you for doing so . . keep in minde the truth of god that ye heard me teach , and have nothing to doe with the corruptions and new guises entred into the house of god. . make conscience of your calling , in covenants , in buying & selling . . acquaint your self with daily praying , commit all your wayes & actions to god by prayer , supplication & thank giving , and count not much of being mocked ; for christ jesus was mocked before you . perswade your self that this is the way of peace and comfort i now suffer for , i dare goe to death & in to eternity with it , though men may possibly seek another way . remember me in your prayers , & the state of this oppressed church . grace be with you . aberd. . your soul's well-wisher . s. r. to cardonness elder . ( ) much honoured sir. i long to hear how your soul prospereth : i wonder that ye write not to me , for the holy ghost beareth me witness , i cannot , i dare not , i dow not forget you , nor the souls o these with you , who are redeemed by the blood of the greaf shepherd : ye are in my heart in the night watches , ye are my● joy & crown in the day of christ : o lord bear witness , if my soul thirsteth for any thing out of heaven , more then for your salvation : let god lay me in an even ballance & try me in this . love heaven let your heart be on it : up , up & visit the new land & view the fair city & the white throne & the lamb , the bride 's husband , in his bridegroom's clothes sitting on it : it were time your soul should cast it self & all your burdens upon christ. i beseech you by the wounds of your redeemer , & by your compearance before him & by the salvation of your soul , lose no more time , run fast for it is late : god hath sworn by himself who made the world and time , that time shall be no more , rev. ye are now upon the very border of the other life ; your lord cannot be blamed for not giving you warning : i have taught the truth of christ to you & delivered unto you the whole counsel of god , & i have stood before the lord for you , & i shall yet still stand : awake , awake to doe righteously : think not to be eased of the burthens & debts that are on your house , by oppressing any or being rigorous to these that are under you : remember how i endeavoured to walk before you in this matter as an example : behold here am i , witness against me , before the lord & his anointed , whose ox or whoseass have i taken ? whom have i defrauded ? whom have i oppressed ? who knoweth how my soul feedeth upon a good conscience , when i remember how i spent this body in feeding the lambs of christ ? at my first entry hither , i grant , i took a stomack against my lord , because he had casten me over the dike of the vineyard as a dry tree , & would have no more of my service : my dumb sabbaths broke my heart , and i would not be comforted : but now he whom my soul love this come again , and it pleaseth him to feast me with the kisses of his love : a king dineth with me and his spikenard casteth a sweet smell : the lord my witness is above , that i write my heart to you , i never knew by my nine years preaching , so much of christ's love , as he hath taught me in aberden by six moneths imprisonment . i charge you in christ's name help me to praise & shew that people & countrey , the loving kindness of the lord to my soul , that so my sufferings may someway preach to them when i am silent : he hath made me know now better then before , what it is to be crucified to the world : i would not now give a drink of cold water for all the world's kindness : i ow no service to it : i am not the flesh's debter : my lord jesus hath dâted his prisoner , & hath thoughts of love concerning me : i would not exchange my sighs with the laughing of my adversaries . sir , i write this to inform you , that ye may know it is the truth of christ i now suffer for , & he hath sealed nay sufferings with the comforts of his spirit on my soul , & i know he putteth not his seal upon blank paper . now , sir , i have no comfort earthly , but to know that i have espoused , and shall present a bride to christ in that congregation . the lord hath given you much , and therefore he will require much of you again : number your talents & see what ye have to render back again , ye cannot be enough perswaded of the shortness of your time : i charge you to write to me , & in the fear of god be plain with me , whether or no ye have made your salvation sure , i am confident & hope the best , but i know your reckonings with your judge are many and deep . sir , be not beguiled , neglect not your one thing [ philip. , ] your one necessary thing [ luke : ] the good part that shall not be taken from you . look beyond time : things here are but moon-shine , they have but childrens wit who are delighted with shadows & deluded withfeathers flying in the air . desire your children in the morning of their life to begin & seek the lord , & to remember their creator in the dayes of their youth [ eccles. : . ] to cleanse their way by taking heed thereto according to god's word [ ps. : . ] youth is a glassy age : satan findes a swept chamber [ for the most part ] in youth-hood , & a garnished lodging for himself & his train : let the lord have the flower of their age : the best sacrifice is due to him : instruct them in this , that they have a soul , & that this life is nothing in comparison of eternity : they will have much need of god's conduct in this world , to guide them by these rocks upon which most men split ; but far more need when it cometh to the hour of death & their compearance before christ. o that there were such a heart in them to fear the name of the great & dreadfull god , who hath laid up great things for these that love & fear him ! i pray that god may be their portion . show others of my parishoners , that i write to them my best wishes and the blessings of their lawfull pastor : say to them from me , that i beseech them by the bowels of christ , to keep in minde the doctrine of our lord and saviour jesus christ , which i taught them ; that so they may lay hold on eternal life , striving together for the faith of the gospel , & making sure salvation to themselves : walk in love & doe righteousness : seek peace , love one another , wait for the coming of our master & judge : receive no doctrine contrary to that which i delivered to you : if ye fall away & forget it & that catechisme which i taught you , & so forsake your own mercy , the lord be judge betwixt you & me , i take heaven & earth to witness , that such shall eternally perish ; but if they serve the lord , great will their reward be , when they & i shall stand before our judge . set forward up the mountain to meet with god : climb up , for your saviour calleth on you . it may be , god call you to your rest when i am far from you , but ye have my love & the desires of my heart for your souls wel-fare . he that is holy , keep you from falling & establish you , till his own glorious appearance . aberd. . your affectionat & lawfull pastor , s. r. to cardonness younger . ( . ) much honoured sir. i long to hear whether or not your soul be hand-fasted with christ : lose your time no longer : flee the follies of youth : gird up the loins of your minde , & make you ready for meeting the lord. i have often summoned you , & now i summond you again , to compear before your judge , to make a reckoning of your life : while ye have time , look upon your papers & consider your wayes : o that there were such an heart in you , as to think what an ill conscience will be to you , when yeare upon the border of eternity , & your one foot out of time ! o then , ten thousand thousand floods of tears cannot extinguish these flames , or purchase to you one hour's release from that pain ! o how sweet a day have ye had ! but this is a fair day that runneth fast away , see how ye have spent it , & consider the necessity of salvation : & tell me [ in the fear of god ] if ye have made it sure : i am perswaded ye have a conscience that will be speaking somewhat to you : why will ye die & destroy yourself ? i charge you in christ's name to rouze up your conscience , & begin to indent & contract with christ in time while salvation is in your offer : this is the accepted time , this is the day of salvation : play the marchant , for ye cannot expect another market-day when this is done ; therefore let me again beseech you to consider in this your day , the things that belong to your peace , before they be hid from your eyes . dear brother , fulfill my joy , & begin to seek the lord while he may be found : forsake the follies of deceiving & vain youth : lay hold upon eternall life : whoring , night-drinking , & mispending of the sabbath , & neglecting of prayer in your house , & refusing of an offered salvation , will burn up your soul with the terrours of the almighty , when your awakened conscience shall flee in your face . be kinde & loving to your wife , make conscience of cherishing her and not being rigidly austere . sir , i have not a tongue to express the glory that is laid up for you in your father's house , if ye reform your doings and frame your heart to return to the lord. ye know this world is but a shadow , a short-living creature , under the law of time ; within less then fifty yeers , when ye look back to it , ye shall laugh at the evanishing vanities thereof , as feathers flying in the air , and at the houses of sand within the sea-mark , which the children of men are building : give up with courting of this vain world : seek not the bastard's moveables , but the son's heritage in heaven . take a trial of christ , look unto him & his love shall so change you , that ye shall be taken with him & never chuse to goe from him : i have experience of his sweetness in this house of my pilgrimage here : my witness who is above , knoweth , i would not exchange my sighs & tears with the laughing of the fourteen prelats : there is nothing will make you a christian indeed , but a taste of the sweetness of christ , come and see will speak best to your soul : i would fain hope good of you : be not discouraged at broken & spilt - resolutions , but to it , & to it again : wooe about christ , till ye get your soul espoused as a chaste virgin to him : use the means of profiting with your conscience : pray in your family , & read , the word : remember how our lord's day was spent when i was among you : it will be a great challenge to you before god , if ye forget the good that was done within the walls of your house on the lord's dayes , & if ye turn aside after the fashions of this world , & if ye goe not in time to the kirk to wait on the publike worship of god , & if ye tarry not at it , till all the exercises of religion be ended : give god some of your time both morning & evening & afternoon , & in so doing , rejoyce the heart of a poor oppressed prisoner . rue upon your own soul , & from your heart fear the lord. now he that brought again from the dead the great shepherd of his sheep , by the blood of the eternall covenant , establish your heart with his grace , & present you before his presence with joy . aberd. . your affectionat & loving pastor , s. r. to carletown . ( ) much honoured sir. i will not impute your not writing to me , to forgetfulness : how ever , i have one above who forgetteth me not , nay , he groweth in his kindess : it hath pleased his holy majesty to take me from the pulpit & teach me many things in my exile & prison that were mysteries to me before : as , . i see his bottomless & boundless love & kindness , & my jealousies & ravings , which at my first entry into this furnace were so foolish & bold , as to say to christ , who is truth it self , in his face , thou liest . i had well nigh lost my grips : i wondered if it was christ or not , for the mist & smoke of my perturbed heart , made me mistake my master jesus : my faith was dim & hope frozen & cold , & my love which caused jealousies , it had some warmness & heat & smoke but no flame at all : yet i was looking for some good of christ's old claim to me : i thought i had forfeited all my rights , but the tempter was too much upon my counsels & was still blowing the coal : alas i knew not well before how good skill my intercessor and advocate , christ , hath of pleading , and pardoning me such follies : now he is returned to my soul with healing under his wings , and i am nothing behinde with christ now , for he hath overpaid me by his presence , the pain i was put to by on-waiting , and any little loss i sustained by my witnessing against the wrongs done to him . i trow it was a pain to my lord to hide himself any longer : in a manner he was challenging his unkindness & repented him of his glooms , & now what want i on earth that christ can give to a poor prisoner ? o how sweet and lovely is he now ! alas that i can get none to help me to lift up my lord jesus upon his throne above all the earth ! . i am now brought to some measure of submission , and i resolve to wait till i see what my lord jesus will doe with me : i dare not now nick name or speak one word against the all-seeing & over-watching providence of my lord : i see , providence runneth not on broken wheels ; but i like a fool carved a providence for mine own ease , to die in my nest , & to sleep still till my gray hairs , and to lie on the sunny side of the mountain in my ministery at anwoth : but now i have nothing to say against a borrowed fire-side & another man's house , nor kedars tents where i live , being removed far from my acquaintance , my lovers & my friends : i see god hath the world on his wheels & casteth it as a potter doeth a vessel on the wheel : i dare not say that there is any inordinat or irregular motion in providence ; the lord hath done it , i will not goe to law with christ , for i would again nothing of that . . i have learned some greater mortification & not to mourn after or seek to suck the world's dry breasts : nay , my lord hath filled me with such dainties , that i am like to a full banquettor who is not for common chear . what have i to doe to fall down upon my knees & worship mankind's great idol , the world ? i have a better god then any clay-god ; nay , at present as i am now disposed , i care not much to give this world a discharge of my life-rent of it , for bread & water : i know it is not my home , nor my father's house ; it is but his footstool , the outer clo●ster of his house , his out-field & moor-ground : let bastards take it , i hope never to think my self in it's common for honour or riches , nay now , i say to laughter , thou art madness . . i finde it most true , that the greatest temp●… 〈◊〉 〈◊〉 〈◊〉 is to live without temptations if my waters should stand , they would rot : faith is the better of the free air , & of the sharp winter-storm in it's face : grace withereth without adversity : the devil is but god's master-fencer to teach us to handle our weapons . . i never knew how weak i was till now , when he hideth himself , & when i have him to seek seven times a day . i am a dry & withered branch & a piece of a dead carcase , dry bones & not able to step over a straw : the thoughts of my old sins are as the summonds of death to me : and of late my brother's case hath striken me to the heart ; when my wounds are closing , a little rifle , causeth them to bleed afresh : so thin-skin'd is my soul , that i think it is like a tender man's skin , that may touch nothing : ye see how short i would shoot of the prize , if his grace were not sufficient for me . woe 's me for the day of scotland , woe , woe is me for my harlot-mother ; for the decree is gone forth : women of this land shall call the childless & miscarrying wombs blessed : the anger of the lord is gone forth & shall not return till he perform the purpose of his heart against scotland : yet he shall make scotland a new sharp instrument having teeth to thresh the mountains & fan the hills as chaff . the prisoners blessing be upon you . aberd. march. . . yours in his sweet lord iesus , s. r. to the lady busbie . ( ) mtstress . i know ye are thinking sometimes what christ is doing in zion , & that the haters of zion may get the bottom of our cup & the burning coals of our furnace , that we have been tryed in these many yeers by gone . o that this nation would be awakened to cry mightily unto god , for the setting up of a new ●abernacle to christ in scotland . o if this ki●gdom kne● how worthy christ were of his room ! his worth wa● eve● above man's ●stimation of him : and for my self i a● pained at the heart , that i cannot finde my self disposed to leav● myself & goe wholly in to christ : alas that there should b● o●e bit o● me out of him , and that we leave too much liberty and latitude for our selves , and our own ease , and credit , & pleasures ; & so little room for all-love-worthy christ ! o what pains & charges it costeth christ ere he get us , & when all is done we are not worth the having : it is a ●ond●r that he should seek the like of us , but love overlooketh blacknes and ●ecklesness ; for if it had not been so , christ would never have made so fair & blessed a bargain with us , as the covenant of grace is . i finde that in all our sufferings , christ is but ●iddi●g marches , that every one of us may say , mine & t●ine , and that men may know by their crosses , how weak a bottom nature is to stand under a trial ; that then , which our lord intendeth in all our sufferings , is , to bring gra●e in ●●uit a●d r●qu●st amongst us : i would succumb and ●●me sho●t of hea en , if i had no more but my own strength to s●pport me , and if christ should say to me , eit●●r doe or die , it were easie to determine what should become of me , the ch●ice were easie , for i b●hooved to die , if christ should passe by wit● strai●ned bowel ▪ and who then would take us up in our str●its ? i know we may say that christ is kindest in his love , when we are at our weakest , and that if christ had not been to the fore in our sad dayes , the waters had gone over our soul : his mercy ha●h a ●et period and appointed place , how far & no further the s●a of affliction shall flow , and where the waves thereof shall be st●yed ; he prescribeth how much pain and sorrow both for weight and measure , we must have : ye have then good cause to r●call your love from all lovers and give it to christ : he who is afflicted in all your afflictions , looketh not o● you i● your sad hours with an insensible heart or dry eyes : all the lords saints may see , that it is lost love wh●ch is bestowed upon this perishing world : death & judgement will make men lament that ever their miscarrying heart ▪ ●arryed them to lay & lavish out their love upon false appearances right-dreams . alas that christ should fare the worse , because o● 〈◊〉 own goodness , in making peace & the gospel to ride together , & that w● have never yet weighed the worth of christ in his ordinances , & that now we are like to be deprived of the well , ere we have tasted the sweetness of the water : it may be with water● eyes 〈◊〉 a w●t face and wea●i●d feet , we seek christ & shall not find● him . ●h that this land were humbled in time , and by prayers , ●●ye & humiliation , would bring christ in at the churchdoor again , now , when his back is turned toward us , and he is gone to the threshold & his one foot [ as it wer● ] is out of the ●oor : i am sure his departure is our deserving , we have bought it with our iniquities ; for even the lord 's own children are fallen asleep : and alas professours are made all of shews & fashions , and are not at pains to recover themselves again : every one hath his set measure of faith & holiness , and co●te●teth himself with a stinted measure of godliness , as if that were ●●ough to bring them to heaven : we forget , that as our gifts and light grow , so god's gain and the interest of his talents should grow also , and that we cannot pay god with the old use and wont [ as we use to speak ] which we gave him seven yeers agoe ; for this were to mock the lord and to make price with him as we list . o what difficulty is there in our christian journey , & how often come we short of many thousand things that are christ's due , and we consider not how far our dear lord is behinde with us ! mistress , i cannot render you thanks as i would for your kindness to my brother , ●n oppr●ss●d stranger ; but i remember you unto the lord as i am able : i entreat you think upon me his prisoner , & pray that the lord would be pleased to give me ●oom to speak to 〈◊〉 people in his name . grace grace be with you . aberd. yours in his sweet lor● and master . s. r. to fulwood younger . ( ) much honoured sir grace , mercy & peace be to you : upon the report of this worthy bearer concerning you , i thought good to spea● a wo●d to you : it is enough for acquaintance that we are one in christ : my earnest desire to you is , that ye would in the fear of god , compare your inch & hand-breadth of time with vaste eternity , & your thoughts of this now fair , blooming and green world , with the thoughts ye shall have of it , when corruption & worms shall make their houses in your eye-holes , & shall eat your flesh & make that body dry bones ; if ye doe so , i know then , that your light of this world's vanity shall be more clear then now it is : and i am perswaded ye shall then think , that mens labours for this clay-idol are to be laughed at : therefore come near and take a view of that transparent beauty that is in christ , which would busie the love of ten thousand millions of world's & angels , & hold them all at work : surely i am grieved that men will not spend their whole love upon that royal & princely welbeloved , that high & lofty one : for it is cursed love that runneth another way then upon him . and for my self , if i had ten loves & ten souls , o how glad would i be if he would break in upon me & take possession of them all ! woe , woe is me , that he & i are so far asunder ! i hope we shall be in one countrey & one house together : truly pain of love-sickness for jesus , maketh me to think it long , long , long to the dawning of that day . oh that he would cut short years & moneths & hours , & overleap time , that we might meet ! and for this truth , sir , that ye profess , i avow before the world of men & angels , that it is the way & onely way to our countrey , the rest are by-wayes ; & that what i suffer for , is the apple of christ's eye , even his honour as law-giver & king of his church . i think death too little ere i forsook it . doe not , sir , i beseech you in the lord , make christ's court thinner by drawing back from him , it is ●oo thin already ; for i dare pledge my heaven upon it , he shall win this plea , & the fools that plea against him shall lose the wager which is their part of salvation , except they take better heed to their wayes . sir , free grace that we give no hire for , is a jewel our lord giveth to few : stand fast in the hope ye are called unto : our master will rend the clouds & will be upon us quic●ly , & clear our cause , & bring us all out in our black 's & white 's : clean , clean garments in the bridegroom's eye , are of great worth : step over this hand-breadth of world's glory , in to our lord 's new world of grace , & ye will laugh at the feathers that children are chasing in the air . i ve●●ly judge that this inne● , men are building their nest in , is not worth a drink of cold water . it is a rainny and smoky house , b●st we come out of it , lest we be choked with the smoke thereof . o that my adversaries knew how sweet my sighs for christ are , & what it were for a sinner to lay his head between christ's breasts , & to be over head & ears in christ's love ! alas , i cannot cause paper speak the height & breadth & depth of it ! i have not a ballance to weigh my lord jesus's worth , heaven , ten heavens would not be the beam of a ballance , to weigh him in . i must give over praising of him , angels see but little of him : o if that fair one , would take off the mask off his fair face , that i might see him ▪ a kiss of him through his mask is half a heaven . o day , dawn ! o time , run fast ! o bridegroom , post , post fast that we may meet ! o hea vens , cleave in two , that , that bright face & head may set it self through the clouds ! o that the corn were ripe & this world prepared for his hook ! sir , be pleased to remember a prisoner's bonds . grace be with you . aberd. july . . , yours in his sweet lord iesus , s. r. to mr hugh m c kaill . ( ) my very dear brother . ye know , that men may take their sweet fill of the sowre law in grace's ground & betwixt the mediator's breasts , and this is sinners safest way ; for there is a bed for wearied sinners to rest them in , in the new covenant , though no bed of christ's making to sleep in : the law shall never be my doomster by christ's grace , if i get no more good of it : i shall finde a sore enough doom in the gospel to humble & to cast me down : it is [ i grant ] a good rough friend to follow a traitour to the bar & to back him till he come to christ : we may blame our selves who cause the law to crave well paid debt , to scar us away from jesus & dispute about a righteousness of our own , a world in the moon , a chim●rd , & a night-dream , that pride is father & mother to : there cannot be a more humble soul then a beleever , it is no pride for a drowning man to catch hold of a rock . i rejoyce that the wheels of this confused world , are rolled & cogged & driven according as our lord will : out of whatever ai●th the wind blow , it will blow us on our lord : no wind can blow our sailes over-board ; because christ's skill , & the honour of his wisdom are empawned & laid down at the stake for the sea-passengers , that he shall put them safe off his hand on the shore , in his father's known bounds , our native homeground . my dear brother , scar not at the cross of christ : it is not seen yet , what christ will doe for you , when it cometh to the worst : he will keep his grace till ye be at a strait , & then bring forth the decreed birth for your salvation : ye are an arrow of his own making , let him shoot you against a wall of brass , your point shall keep whole . i cannot for multitude of letters & distractions of friends prepare what i would for the times : i have not one hour of spare time , suppose the day were fourtie hours long . remember me in prayer : grace be with you . aberd. sept. . . your in his sweet lord iesus . s. r , to his reverend & dear brother mr david dickson . ( ) my reverend & dear brother . i fear ye have never known me well : if ye saw my inner-side , it is possible ye would pitie me , but ye would hardly give me either love or respect : men mistake me the whole length of the heavens : my sins prevaile over me & the terrors of their guiltiness : i am put often to ask , if christ & i did ever shake hands together in earnest , i mean not that my feast-dayes are quite gone ; but i am made of extremities : i pray god ye never have the woefull & driery experience of a closed mouth ; for then ye shall judge the sparrows that may sing in the church of irwin , blessed birds : but my soul hath been refreshed & watered , when i hear of your courage & zeal for your never-enough-praised , praised master , in that ye put the men of god , chased out of ireland , to work : o if i could confirm you ! i dare say in god's presence , that this shall never hasten your suffering , but shall be david dickson's feast and speaking joy , that while he had time and leisure , he put many to work , to lift up iesus , his sweet master , high in the skies . o man of god , goe on , goe on , be valiant for that plant of renown , for that chief among ten thousands , for that prince of the kings of the earth : it is but little that i know of god , yet this i dare write , christ shall be glorified in david dickson , howbeit scotland be not gathered : i am pained , pained , that i have not more to give my sweet bridegroom : his comforts to me are not dealt with a niggard's hand , but i would fain learn not to idolize comfort , sense , joy , and sweet felt-presence : all these are but creatures , and nothing but the kingly robe , the gold-ring and the bracelets of the bridegroom : the bridegroom himself is better then all the ornaments that are about him . now , i would not so much have these , as god him s●l● , & to be swallowed up of love to christ : i see in delighting in a communion with christ , we may make moe gods then one● , but however , all was but bai●ns-play between christ & me till now : if one would have sworn unto me , i would not have beleeved , what may be found in christ : i hope ye pitie my pain that much in my prison , as to help me your self , & to cause others help me a dyvour , a sinfull wretched dy your to pay some of my debts of praise to my great king : let my god be judge & witness , if my soul would not have sweet ease & comfort , to have many hearts confirmed in christ , & enlarged with his love , & many tongues set on work to set on high my royal & princely welbeloved . o that my sufferings could pay tribute to such a king ! i have given over wondering at his love : for christ hath manifested a piece of art upon me , that i never revealed to any living : he hath gotten fair and rich employment , & sweet sale , & a goodly market for his honourable calling of showing mercy , on me the chief of sinners : every one knoweth not so well as i doe , my woefully oftenbroken covenants : my sins against light working in the very act of sinning , hath been met with admirable mercy : but alas ! he will get nothing back again but wretched unthankfulness ! i am sure , if christ pitie any thing in me , next to my sin , it is pain of love for an armfull & soul-full of himself , in faith , love & begun fruition : my sorrow is , that i cannot get christ lifted off the dust in scotland , & set on high above all the skies & heaven of heavens . aberd. may. . . yours in his sweet lord iesus . s. r. to his reverend & dear brother mr john livingstone . ( ) my reverend & dear brother grace , mercy & peace be to you : i long to hear from you , & to be refreshed with the comforts of the bride of our lord jesus in ireland : i suffer with you in grief , for the dash that your desires to be at n. e : have received of late : but if our lord , who hath skill to bring up his children , had not seen it your best , it should not have befallen you : hold your peace & stay your selves upon the holy one of israel : hearken what he saith in crossing of your desires , he will speak peace to his people . i am here removed from my flock , & silenced & confined in aberden , for the testimony of jesus : and i have been confined in spirit also with desertions & challenges : i gave in a bill of quarrels & complaints of unkindness against christ , who seemed to cast me over the dike of the vineyard as a dry tree , & separated me from the lord's inheritance : but high , high & loud praises be to our royal crowned king in zion , that he hath not burnt the dry branch : i shall yet live & see his glory . your mother-church for her whoredom is like to be cast off : the bairns may break their heart to see such chiding betwixt the husband & the wife . our clergie is upon a reconciliation with the lutherians , & the doctors are writing books , & drawing up a common confession at the councel's command : our service-book is proclaimed with sound of trumpet : the night is fallen down upon the p'rophets : scotland's day of visitation is come : it is time for the bride to weep , while christ is a saying , he will chuse another wife : but our skie will clear again : the dry branch of cut-down lebanon will bud again & be glorious , & they shall yet plant vines upon our mountains . now , my dear brother , i write to you for this end , that ye may help me to praise , and seek help of others with you that god may be glorified in my bonds . my lord , jesus hath taken the withered dry stranger & his broken-in-heart prisoner , in to his house of wine : o! o , if ye & all scotland , & all our brethren with you , knew how i am feasted ! christ's hon●combs drop comforts : he dineth with his prisoner , & the king's spikenard casteth a smell : the devil cannot get it denied , but we suffer for the apple of christ's eye , his royal prerogatives as king & law-giver : let us not fear or faint , he will have his gospel once again rouped in scotland , & have the matter going to voices , to see who will say , let christ be crowned king in scotland : it is true , antichrist stirreth his tail , but i love a rumbling & raging devil in the kirk [ ●nc● the church militant cannot , or may not want a devil to trouble her ] rather then a subtile or sleeping devil : christ never yet go● a bride without stroke of sword : it is now nigh the bridegroom's entring in to his chamber , let us awake & goe in with him : i bear your name to christ's door : i pray you , dear brother , forget me not : let me hear from you by letter , & i charge you , smother not christ's bounty towards me : i write what i have found of him in the house of my pilgrimage . remember my love to all our brethren & sisters there . the keeper of the vineyard watch for his besieged city & for you . aberd. feb. . . your brother & fellow sufferer , s. r. to mr ephraim melvin . ( ) reverend & dear brother . i received your letter & am contented with all my heart that our acquaintance in our lord continue . i am wrestling as i dow , up the mount with christ's cross : my second is kinde & able to help . as for your questions , because of my manifold distractions , & letters to multitudes , i have not time to answer them : what shall be said in common for that , shall be imparted to you ; for i am upon these questions : therefore spare me a little ; for the service-book would take a great time● but i think , sicut deosculatio religio sà imaginis aut etiam el●mentorum , est in se idololatria externa , etsi intentio deosculandi tota quanta in actu est , feratur in deum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it a geniculatio coram pane , quando nempe ex instituto totus homo externus & internus ver sar● debeat circa elementaria signa , est adoratio relativa , & adoratio● sius panis . ratio : intentio adorandi objectum materiale , non est de essentiâ externae adorationis , ut pate● i● deosculatione religio sà . sic geniculatio coram imagine babylonicâ , est externa adoratio imaginis , etsitr●s pueri mente intendissent adorare iehovam . sic qui ex metu solo , aut spe pretij aut inanis gloria , geniculatur coram aureo vitulo ieroboami ( quod ab ipso rege , qui nullà religione induct●s , sed libidine domin●ndi tantum , vitulumerexit , factitatum esse , textus satis luculenter clamat ) adorat vitulum externâ adoratione , esto quod putaret vitulum esse meram creaturam , & honore nullo dignum : quia geniculatio , sive nos nolum●s sive volumus , ex instituto dei & naturae , in actu religioso , est symbolum religiosae adorationis : ergo sicut panis signat corpus christi etsi absit actus omnis nostrae intentionis , sic religiosae geniculatio sublatâ omni intentione humanâ , est externae adoratio paniscoram quo adoramus , ut coram signo vicario & repraesentativo dei : thus recommending you to god's tender mercy , i desire that ye would remember me to god : sanctification shall settle you most in the truth . grace be with you . aberd. . your brother in christ iesus , s. r. to a gentle woman upon the death of her husband . [ ] mistress . grace , mercy & peace be to you : i cannot but rejoyce , and withall be grieved at your case : it hath pleased the lord to remove your husband , [ my friend , & this kirk's faithfull professor ] soon to his rest ; but shall we be sorry , that our losse is his gain , seeing his lord would want his company no longer ; think not much of short summonds , for seeing he walked with his lord in his life & desired that christ should be magnified in him at his death , ye ought to be silent and satisfied : when christ cometh for his own , he runneth fast ; mercy , mercy to the saints goeth not at leisure ; love , love in our redeemer is not slow , & withall he is homely with you , who cometh at his own hand to your house and intrometeth as a friend with any thing that is yours : i think he would fain borrow & lend with you . now he shall meet with the solacious company , the fair flock and blessed bairn-time of the first-born , banquetting at the marriage-supper of the lamb. it is mercy that the poor wand . i●g sheep get a dike-fide in this storn i● day , and a lecking ship a safe harbrie , & a sea-sick passenger a sound and soft bed a shore . wrath , wrath , wrath from the lord i● coming upon this land that he hath left behinde him : know therefore that your lord jesus his wounds , are the wounds of a lover , and that he will have compassion upon a sad hearted servant and that christ hath said , he will have the husband's room in your heart , he loved you in your first husband's time , and he is but wooeing you still , give him heart and chair , house and all ; he will not be made companion with any other , love is full of jealousies , he will have all your love , and who should get it but he ? i know ye allow it upon him , there are comforts both sweet & satisfying , laid up for you , wait on , first christ , he is an honest debter . now for mine own case , i think some poor body would be glad of a dâted prisoner's leavings , i have no scarcitie of christ's love , he hath wasted moe comforts upon his poor banished servant , then would have refreshed many souls : my burden was once so heavie that one cunce weight would have casten the ballance & broken my back , but christ said , hold , hold to my sorrow , & hath wiped a bluchered face , which was foul with weeping . i may joyfully go● my lord's errands with wages in my hands ; deferred hopes need not to make me dead swier [ as we use to say ] my crosse is both my crosse & my reward , oh that men would sound his high praises ! i love christ's worst reproaches , his glooms , his crosse , better then all this world 's plastered glory , my heart is not longing to be back again from christ's countrey , it ' a sweet soil i a● co●e to i , [ if any in the world ] have good cause to speak much good of him . o hell were a good cheap price to buy him a● ! oh if all the three kingdoms were witnesses to ●y pained , pained soul , overcome & wounded with christ's love ! i thank you most kindly , my dear sister , for your love & render care to my brother , i will think my self obliged to you if ye continue his friend , he is more to me then a brother now , being engaged to suffer for so honourable a master and cause . pray for christ's prisoner , and grace , grace be with you . aberd. march. . ● . yours in his sweet lord iesus . s. r. to his reverend & dear brother mr john nevay . ( ) my reverend & dear brother . grace , mercy & peace be to you : i have exceeding many ●w●ite to , else i would be kinder in paper . i rejoyce that my sweet master hath any to oack him : thick , thick may my royal kings court be : o that his kingdom , might grow ! it were my joy to have his house full of guests . except that i have some cloudy dayes for the most part i have a king's life with christ , he is all perfumed with the powders of th● marchant , he hath a king's face & a king'● smell , his chariot wherein be carrieth his poor prisoneri of the wood of lebanon , it is paved with love , is not that soft ground to walk or lie on ? i think better of christ then ever i did , my thoughts of his love grow & swell on me , i never write to any of him so much as i have felt . oh if if could write a book of christ & of his love ! suppose i were made white ashes & burnt for this same truth that men count but as knots of straws , it were my gain , if my ashes could proclaim the worth , excellency & love of my lord jesus : there is much telling in christ , i give over the weighing of him , heaven would not be the beam of a ballance to weigh him in . what eyes be on me , or what wind of tongues be on me , i care not : let me stand in this stage in the fools coat & act a fools part to the rest of this nation : if i can set my welbeloved on high & witness fair for him , a fig for their hosanna : if i can roll my self in a lap of christ's garment , i will ●e there & laugh at the thoughts of dying bits of clay . brother , we have cause to weep for our harlot-mother , her husband is sending her to rome's brothell-house , which is the gate she liketh well : yet i perswade you , there shall be a fair after-growth for christ in scotland , & this church shall sing the bridegroom's welcome-home again to his own house : the worms shall eat them first ere they cause christ take good-night at scotland . i am here assaulted with the doctors gun , but i bless the father of lights they draw not blood of truth . i finde no lodging in the heart of natural men , who are cold friends to my master : i pray you , remember my love to that gentleman a. c. my heart is knit to him , because he & i have one master . remember my bands , & present my service to my lord & my lady : i wish christ may be dearer to them , then to many of their place . grace be with you . aberd. july . . . yours in his sweet lord iesus . s. r. to my lady boyd. [ . ] grace , mercy & peace be to you : few [ i beleeve ] kn●w the pain & torment of christ's fristed love , fristing of christ's presence is a matter of torment . i know a poor soul that would lay all oars in the water for a banquet or feast o●● christ's love . i cannot think but it must be uptaking & sweet to see the white & red of christ's fair face ; for he is white & ruddy & the chiefest among ten thousands . cant , , . i am sure that must be a well made face of his , heaven must be in his visage ; glory , glory for evermore must ●it on his countenance . i dare not curse the mask & covering that is on his face , but o if there were a hole in it ! o if god would tear the mask ! fy , fy upon us , we were never shamed till now● that we doe not proclaim our pining & languishing for him . i am sure , nev●r tongue spake of christ as he is : i am still of that minde and still will be , that we wrong & undervalue that holy , holy one in having such short and shallow thoughts of his weight & worth . o if i could have but leave to stand beside & see the father weigh christ the son , if it were possible ! but how every one of them comprehendeth another , we who have eyes of clay cannot comprehend : but it is pity for evermore & more then shame , that such an one as christ , should sit in heaven his alone for us : to goe up thither one's errand and on purpose to see , were no small glory . o that he would strike out windows & fair and great lights in this old house , this fallen down soul , and then set the soul near hand christ , that the rays & beams of light & th soul-delighting glances of the fair , fair god-head , might shine in at the windows & fill the house ! a fairer & more near & direct sight of christ would make room for his love , for we are but pinched & straitned in his love : alas it were easy to measure & weigh all the love that we have for christ by inches and ounces ! alas that we should love by measure & weight , and not rather have floods & feasts of christ's love ! oh that christ would break down the old narrow vessels of these narrow & ebbe souls ; & make fair , deep , wide & broad souls , to hold a sea & a full tide flowing over all it's banks , of christ's love ! oh that the almighty would give me my request ! that i might see christ come to his temple again [ as he is minting & it's like minding to doe ] & if the land were humbled , the judgements threatned are with this reservation i know , if we shall turn and repent . o what heaven should we want on ear●h , to see scotland's moon like the light of the sun & scotland's sun-light seven fold like the light of seven days , in the day that the lord bindeth up the breach of his people & healeth the stroke of their wounds ! isa. : . alas that we will not pull & draw christ to his old tents again , to come & feed among the lilies till the day break & shadows flee away ! o that the nobl●s would goe on in the strength & courage of the lord to bring our lawfull king jesus home again ! i am perswaded he shall return again in glory to this land , but happy ●ere they who could help to convoy him to his sanctuary & set him again up upon the mercy-seat betwixt the cher●b●ms . o sun return to darkned britain ! o fairest among all the sons of men ! o most excellent one , come home again , come home & win the praises & blessings of the mourners in zion , the prisoners of hope that wait for thee ! i know he can also triumph in suffering , & weep & reign , & die & triumph , & remain in prison & yet subdue his enemies : but how happy were i to s●e the coronation day of christ , to see his mother who bare him put the crown upon his head again , & cry with shouting till the earth should ring , let iesus our king live & reign for evermore ! grace , grace be with your la. aberd. . your la : at all obedience in christ , s. r. to mr alexander colvill . of blair . ( . ) much honoured sir. grace , mercy & peace be to you : i would desire to know how my lord took my letter i sent him , & how he is : i desire nothing but that he be fast and honest to my royal master & king. i am well every way , all praise to him in whose books i must stand for ever as his debter : onely my silence paineth me : i had one joy out of heaven next to christ my lord , & that was to preach him to this faithless generation , & they have taken that from me : it was to me as the poor man's one eye & they have put out that eye . i know the violence done to me & his poor be-rest bride , is come up before the lord : & suppose i see not the other side of my cross , or what my lord will bring out of it ; yet i beleeve the vision shall not tarry , & that christ is on his journey for my deliverance , he goeth not slowly but passeth over ten mountains at one stride : in the mean time , i am pained with his love , because i want reall possession , when christ cometh he stayeth not long , but certainly the blowing of his breath upon a poor soul is heaven upon earth , & when the wind turneth into the north & he goeth away , i die till the wind change in the west & he visite his prisoner : but he holdeth me not often at his door . i am richly repayed for suffering for him . o if all scotland were as i am , except my bonds ! o what pain i have , because i cannot get him praised by my sufferings ! o that heaven , within and without , & the earth were paper , & all the rivers , fountains & s●as were ink , & i able to write all the paper within & without , full of his praises & love & excellency , to be read by man & angel ! nay this is little , i ow my heaven for christ , & to desire , howbeit i should never enter in at the gates of the new ierusalem , to send my love & my praises over the wall to christ. alas that time & days lie betwixt him & me , & adjourn our meeting ! it is my part to cry , o when will the night be past & the day dawn , that we shall see one another ! be pleased to remember my service to my lord to whom i wrote , & shew him , that for his affection to me , i cannot but pray for him & earnestly desire that christ miss him not out of the roll of these who are his witnesses , now , when his kingly honour is called in question : it is his honour to hold up christ's royal train & to be an instrument to hold the crown upon christ's head : shew him , because i love his true honour & standing , that this is my earnest desire for him . now i bless you , & the prayers of christ's prisoner come upon you , & his sweetest presence whom ye serve in the spirit accompany you . aberd. june . . . yours at all obliged obed●ince in christ , s. r. to mr john row . ( ) reverend & dear brother . i received yours : i bless his high & great name , i like my sweet master still the longer the better : a sight of his cross is more awsom then the weight of it . i think the worst things of christ , even his reproaches & his cross [ when i look on these not with bleared eyes ] far rather to be chosen then , the laughter & worm-eaten joys of my adversaries . oh that they were as i am , except my bonds ! my witness is above , my ministery next to christ is dearest to me of any thing ; but i lay it down at christ's feet for his glory & his honour as supreme law-giver , which is dearer to me . my dear brother , if ye will receive the testimony of a poor prisoner of christ , who dare not now dissemble for the world , i beleeve certainly & expect thanks from the prince of the kings of the earth , for my poor hazards [ such as they are ] for his honourable cause , whom i can ever enough extoll for his running-over love to my sad soul , since i came hither . o that i could get him set on high & praised ! i seek no more as the top & root of my desires , but that christ may make glory to himself & edification to the weaker out of my sufferings . i desire ye would help me both to pray & praise , grace be with you . aberd. july . . . yours in his sweet lord iesus , s. r. to the lady culross . ( ) madam . grace , mercy & peace be to you : i am much refreshed with your letter , now at length come to me . i finde my lord jesus cometh not in that precise way that i lay wait for him , he hath a gate of his own : o how high are his wayes above my wayes ! i see but little of him : it is best not to offer to learn him a lesson , but to give him absolutely his own will in coming , going , ebbing , flowing & in the manner of his gracious working . i want nothing but a back burthe● of christ's love : i would goe through hell & the thick of the damned devils to have a hearty feast of christ's love , for he hath fettered me with his love , & run away & left me a chained man. woe is me that i was so loose , rash , vain & graceless in my unbeleeving thoughts of christ's love : but what can a soul under a non-entry [ when my rights were wod-set and lost ] doe else , but make a false libel against christ's love ? i know your self , madam , and many moe will be witnesses against me , if i repent not of my unbelief ; for i have been seeking the pope's wares , some hire for grace within my self : i have not learned as i should doe , to put my stock & all my treasure in christ's hand , but i would have a stock of mine own , & ere i was aware , i was taking hire to be the law 's advocate , to seek justification by works : i forgot that grace is the onely garland that is worn in heaven upon the heads of the glorified . and now i half rejoyce that i have sickness for christ to work upon : since i must have wounds , well's my soul i have a day's work for my physician christ : i hope to give christ his own calling , it setteth him full well to cure diseases . my ebbings are very low & the tide is far out when my beloved goeth away ; & then i cry , oh cruelty ! to put out the poor man's one eye & that , that was my joy next to christ , to preach my welbeloved , then i make a noise about christ's house , looking uncouth-like in at his window & casting my love & my desires over the wall , till god send better . i am often content my bill lie in heaven , till the day of my departure , providing i had assurance that mercy shall be written on the back of it : i would not care for on-waiting , but when i draw in a tired arm & empty hand withall , it is much to me ; to keep my thoughts in order ; but i will not get a gate for christ's love : when i have done all i can i would fain yeeld to his stream , & row with christ & not against him . but while i live , i see , that christ's kingdom in me will not be peaceable , so many thoughts in me rise up against his honour & kingly power . surely i have not expressed all his sweet kindness to me , i spare to doe it lest i ●e deemed to seek my self ; but his breath hath sinelled of the powder of the merchants & of the king's spikenard . i think i conceive new thoughts of heaven , because the carde & the mappe of haven that he letteth me now see , is so fair , & so sweet : i am sure we are niggards & sparing bodies in seeking : i verily judge , we know not how much may be had in this life , there is yet something beyond all we see , that seeking would light upon . o that my love-sickness would put me to a business , when all the world are sound sleeping , to cry & knock ! but the truth is , since i came hither , i have been wondering , that after my importunity to have my fill of christ's love , i have not gotten a reall sign , but have come from him crying , hunger , hunger . i think christ letteth me see meat in my extremity of hunger , & giveth me none of it : when i am near the apple he draweth back his hand & goeth away , to cause me follow : and again when i am within an arm-length to the apple he maketh a now break to the gate , & i have him to seek of new : he seemeth not to pity my dwining & my swooning for his love . i dare sometimes put my hunger over to him to be judged , if i would not buy him with a thousand years in the hottest furnace in hell , sobeing i might enjoy him : but my hunger is fed with want & absence : i hunger & i have not , but my comfort is to lie & wait on , & to put my poor soul & my sufferings in christ's hand : let him make any thing out of me , sobeing he be glorified in my salvation , for i know i am made for him : o that my lord may win his own gracious end in me ! i will not be at ease , while i but stand so far aback : o if i were near him & with him , that this poor soul might be satisfied with himself ! your son in law w. g. is now truly honoured for his lord and master's cause : when the lord is fanning zion , it is a good token that he is a true branch of the vine , that the lord beginneth first to dress him : he is strong in his ●●r● as he hath written to me , and his wife is his encourager , which should make you rejoyce . for your son , who is your grief , your lord waited on you and me till we were ●ipe and brought us in : it is your part to pray & wait upon him ; when he i● ripe he will b● spoken for , who can command our lord's wind to blow ? i know it shall be your good in the latter end : that is one of your waters to heaven , ye could not goe about it , there are the fewer behinde . i remember you & him & yours , as i am able : but alas , i am beleeved to be something , & i am nothing but an emptie reed : wants are my best riches , because i have these supp●…ed by christ , remember my dearest love to your brother : i know he pleadeth with his harlot-mother for her apostasie . i know also ye are kinde to my worthy lady kenmure . a woman beloved of the lord , who hath been very mindfull of my bonds : the lord give her to finde mercy & her childe in the day of christ. great men are dry and cold in doing for me , the tinckling of chains for christ , affrighteth them ; but let my lord break all my idols , i will yet bless him . i am obliged to my lord lor● : i wish him mercy . remember my bonds with praises , and pray for me that my lord my leaven the north by my bands & sufferings . grace be with you . aberd. july . , yours ●his s swe lord iesus , s. r. to alexander gordon . of knockgray . ( . ) dear brother . grace , mercy & peace be to you . there is no question but our mother-church hath a father & that she shall not die withont an heir , that her enemies ▪ hall not make mount zion the● heritage . we see , whethersoever zion's enemies goe , suppose they dig many miles under the ground , yet our lord findeth them out , and he hath vengeances laid up in ●or● for them , & the poor & needy shall not alwayes be forgotten . our hope was drouping & withering , & man was saying , what can god make out of the old dry bones of this buried kirk ? the prelats & their followers were a grave above us : it is like our lord is to open our graves & purposeth to cause his two slain witnesses rise the third day , o how long wait i to hear our weeping lord jesus sing again & triumph & rejoyce & divide the spoil ! i finde it hard work to beleeve when the course of providence goeth cross-wayes to our faith , & when misted souls in a dark night cannot know east by west , & our sea compass seemeth to fail us : every man is a beleever in day-light : a fair day seemeth to be made all of faith & hope : what a trial of gold is it to smoke it a little above the fire ? but to keep gold perfect ●ellow-coloured amidst the flames & to be turned from vessel to vessels , & yet to cause out furnace sound & speak & cry the praises of the lord , is another matter . i know my lord made me not for fire , howb●it he hath fitted me in some measure for the fire . i bless his high name that i wax not pale , neither have i lost the colour of gold and that his fire hath made me somewhat thin & that my lord may pour me in any vessel he pleaseth : for a small wager i may justly quite my part of this world's laughter , & give up with time , & cast out with the pleasures of this world . i know a man who wondered to see any in this life laugh & sport : surely our lord seeketh this of us , as to any rejoycing in present perishing things . i see above all things , & that we may sit down & fold legs & arms & stretch our selves upon christ & laugh at the feathers that children are chasing here : for i think the men of this world like children in a dangerous storm in the sea , that play & make sport with the white foam of the waves thereof , coming in to sink & drown them ; so are men making fool's sports with the white pleasures of a stormy world that will sink ●em . but alas , what have we to doe with their sports that they make ! if solomon said of laughter that it was madness , what may we say of this world 's laughing & sporting themselves with gold & silver & honours & court & broad large conquests , but that they are poor souls in the height and rage of a fever gone mad ? then a straw , a fig for all created sports and rejoycing out of christ : nay i think that this world at it's prime & perfection , when it is is come to the top of it's excellency and to the bloom , might be bought with an half penny , & that it would scarce weigh the worth of a drink of water : there is nothing better then to esteem it our crucified idol , that is dead & slain , as paul did ; ●al . , . then let pleasures be crucified , & riches be crucified , & court & honour be crucified , & since the apostle faith , the world is crucified to him , we may put this world to the hanged man's doom and to the gallowes , & who will give much for a hanged man ? & as little should we give for a hanged & crucified world : yet what a sweet smell hath this dead carrion to many fools in the world , and how many wooers and suiters findeth this hanged carrion ? fools are pulling it off the gallowes and contending for it . o when shall we learn to be mortified men , & to have our fill of these things that have but their short summer-quarter of this life ! if we saw our father's house and that great and fair citie , the new ierusalem which is up above sun & moon , we would cry to be over the water & to be carried in christ's arms out of this borrowed prison . grace , grace be with you . aberd. . yours in his sweet lord iesus . s. r. to the ●aird of carletoun . ( ) worthy six . grace , mercy and peace be to you : i received your letter & am heartily glad that our lord hath begun to work for the apparent delivery of this poor oppressed kirk : o that salvation would come for zion ! i am for the present hanging by hope , waiting what my lord will doe with me , & if it will please my sweet master to send me amongst you again , & keep out a hireling from my poor people & flock : it were my heaven till i come home , even to spend this li●e in gathering in some to christ. i have still great heaviness for my silence & my forced standing idle in the market , when this land hath such a plentifull thick harvest ; but i know , his judgements who hath done it , pass fi●…ding out : i have no nowledge to take up the lord in all his strange wayes 〈◊〉 p●ssages of deep & unsearchable providences , for the lord is b●fore me & i am so be-misted that i cannot follow him : he is behinde me and following at the heels and i am not aware of him , he is above me , but his glory so 〈◊〉 my twilight of short knowledge ▪ that i cannot look up to him : he is upon my right hand , and i see him no : he is upon my left hand and within me and goeth and com●th , & his going & coming are a dr●a●… to me : he is round about me & comp●…th ●l my going● a●d still i have him to eek : he is every way higher & d●eper & broad●r then the shallow & ebbe hand-breadth of my sho●t & d●… light can take up , & therefore i would my heart could be silent & sit down in the learnedly-ignorant wondering at that lord , whom m n & ang●ls ca●not comprehend . i know , the noon-day-light of the highest angels , who see him face to face , seeth not the borders of his infiniteness : they apprehend god near hand , but they cannot comprehend him : and therefore it is my happiness to look afar off and to come near to the lord's back parts , & to light my dark candle at his brightness , & to have leave to sit & content my self with a traveller's light , without the clear vision of an enjoyer . i would seek no more till i were in my countrey , but a little watering & sprinkling of a withered soul , with some half out breakin gs & half-outlookings of the beam and small ravi●hing smiles of the fairest face of a revealed & beleeved on godhead : a little of god would make my soul bank-full . o that i had but christ's odde off fallings , that he would let but the meanest of his love-rayes & love-beams fall from him , so , as i might gather & carry them with me ! i would not be ill to please with christ and vailed visions of christ , neither would i be dainty in seeing and enjoying of him ▪ a kiss of christ blowen over his shoulder , the parings and crumbs of glory that fall under his table in heaven , a shower like a thin may-mist of his love , would make me green and sappy & joyfull , till the summer-sun of an eternall glory break up . o that i had any thing of christ ! o that i had a sip or half a drop out of the hollow of christ's hand , of the sweetness & excellency of that lovely one ! o that my lord jesus would ●ue upon me , & give me but the meanest almes of felt & beleeved salvation ! o how little were it for that infinite sea , that infinite fountain of love & joy , to fill as many thousand thousand little vessels the like of me , as there are minutes of hours since the creation of god! i finde it true that a poor soul finding half a smell of the godhead of christ , hath desires paining & wounding the poor heart so , with longings to be up at him , that make it sometimes think , were it not better never to have felt any thing of christ then thus to lie dying twenty deaths under these felt wounds for the want of him ? o where is he ! o fairest ! where dwellest thou ? o never enough admired godhead ! how can clay win up to thee ? how can creatures of yesterday be able to enjoy thee ? o what pain is it , that time & sin should be as so many thousand miles betwixt a loved & longed-for lord & a dwining & love-sick soul , who would rather then all the world have lodging with christ ! o let this bit love of ours , this inch & half span-length of heavenly longging , meet with thy infinite love ! o if the little i have were swallowed up with the infiniteness of that excellency which is in christ ! o that we little ones were in at the greatest lord jesus ! our wants should soon be swallowed up with his fulness . grace , grace be with you . aberd. may. . . yours in his sweet lord iesus . s. r. to robert gordon . of knockbrex . ( ) dear brother . grace , mercy & peace be to you : i received your letter from edinburgh . i would not wish to see another heaven wh●●e i get mine own heaven , but a new moon like the light of the sun , & a new sun like the light of seven days shining upon my poor self & the church of iews & gentiles , & upon my withered & sun-burnt mother , the church of scotland , & upon her sister churches , england & ireland ; & to have this done to to the setting on high our great king : it maketh not , howbeit i were separate from christ & had a sense of ten thousand years pain in hell , if this were . o blessed nobility , o glorious renouned gentry , o blessed were the tribes in this land to wipe my lord jesus's weeping face , & to take the sackcloth off christ's loins & to put his kingly robes upon him ! o if the almighty would take no less wager of me then my heaven , to have it done ! but my fears are still for wrath once upon scotland : but i know her day shall clear up & glory shall be upon the top of the mountains and joy at the noise of the married wife once again . o that our lord would make us to contend & plead & wrestle by prayers & tears for our husband's restoring of his forfeited heritage in scotland . dear brother , i am for the present in no small battel betwixt felt guiltiness and pining longings & high fevers for my welbeloved's love . alas ! i think christ's love playeth the niggard to me , & i know , it is not for scarcity of love , there is enough in him ; but my hunger prophesieth of in-holding and sparingness in christ , for i have but little of him and little of his sweetness : it is a dear summer with me , yet there is such joy in the eagerness & working of hunger for christ , that i am often at this , that if i had no other heaven but a continuall hunger for christ , such a heaven of ever-working hunger , were still a heaven to me . i am sure , christ's love cannot be cruel , it must be a rueing , a pitifull , a melting-hearted love : but suspension of that love ▪ i think it half a hell , & the want of it more then a whole hell . when i look to my guiltiness , i see my salvation one of our saviour's greatest miracles either in heaven or earth : i am sure , i may defie any m●n to shew me a greater wonder , but seeing i have no wares , no hire , no money for christ , he must either take me with want , misery , corruption , or then want me . o if he would be pleased to be compassionat and pitifull hearted to my pining fevers of longing for him , o● then give me a reall pawne to keep , out of his own hand , till god send a meeting betwixt him & me ! but i finde neither as yet ; howbeit he who is absent be not cruel nor unkinde , yet his absence is cruel and unkinde : his love is like it self , his love is his love ; but the cove●ing & the cloud , the vail & the mask of his love , is more wise then kinde , if i durst speak my apprehensions . i lead no process now against the suspension & delay of god's love : i would with all my heart frist till a day , ten heavens and the sweet manifestations of his love : certainly i think i could give christ much on his word : but my whole pleading is about intimated & born-in assurance of his love . o if he would perswade me of my heart's desire of his love at all , he should have the term-day of payment at his own carving : but i know , raving unbeleef speaketh it's pleasure ; while it looketh upon guiltinesse and this body of corruption . o how loathsom & burdensom is it to carry about a dead corps , this old carrion of corruption ! o how steadable a thing is a saviour to make a sinner rid of his chains & fetters ! i have now made a new question , whether christ be more to be loved for giving sanctification , or for free justification ? and i hold he is more & most to be loved for s●n●tification : it is in some respect greater love in him to sanctifie then to justifie , for he maketh us most like himself in his own essential pourtraiture & image , in sanctifying us : justification doth but make us happy , which is to be like the angels onely : neither is it such a misery to lie a condemned man & under unforgiven guiltiness , as to serve sin & work the works of the devil ; & therefore i think sanctification cannot be bought , it 's above all price , god be thanked for ever that christ was a told down price for sanctification : let a sinner [ if possible ] lie in hell for ever , if he make him truly holy , & let him lie there burning in love to god , rejoycing in the holy ghost , hanging upon christ by faith & hope ; that is heaven in the heart and bottom of hell . alas , i finde a very thin harvest here & few to be saved ! grace , grace be with you . aberd. . yours in his lovely & longed-for lord ●●sus , s. r. to my lord craighall . ( ) my lord. i perswade my self , notwithstanding of the greatness of this temptation , ye will not let christ want a witness of you , to avow him before this evil generation . and if ye advise with god's truth , the perfect testament of christ , that forbiddeth all mens additions to his worship , & with the truly learned & withall the sanctified in this land , & with that warner within you [ that will not fail to speak against you in god's time , if ye be not now fast & fixed for christ ] i hope then your lo : will acquit your self as a man of courage for christ , & refuse to bow your knee superstitiously & idolatrously to wood or stone or any creature whatsoever . i perswade my self when ye shall take good-night at this world , ye shall think it god's truth i now write . some fear your lo : have obliged your self to his maj : by promise to satisfie his desire : if it be so , my dear & worthy lord , hear me for your soul 's good : think upon swimming a shore after this ship wrack , & be pleased to write your humble apologie to his majestie , it may be god give you favour in his eyes : however it be , far be it from you to think , a promise made out of weakness & extorted by the terrour of a king , should binde you to wrong your lord jesus . but for my self , i give no faith to that report , but i beleeve ye shall prove fast 〈◊〉 christ : to his grace i recommend you . aberd. july . . . your lo : at all obedience in christ. s. r. to my lord craighall . ( . ) my lord. grace , mercy & peace be to you : i am not onely content but i exceedingly rejoyce , that i finde any of the rulers of this land , & especially your lo : so to affect christ and his truth , as ye dare for his name come to yea & nay with monarchs in their face . i hope he who hath enabled you for that , will give more , if ye shew your self couragious , & as his word speaketh , a man in the streets for the lord : but i pray your lo : give me leave to be plain with you , as one who loveth both your honour & your soul. i verily beleeve , there was never idolatry at rome , never idolatry condemned in god's word by the prophets , if religious kneeling before a consecrate creature standing in room of christ crucified , in that very act , & that for reverence of the elements ( as our act cleareth ) be not idolatry . neither will your intention help , which is not of the essence of worship : for then aaron saying , to morrow shall be afeast for iehovah , that is , for the golden calf , should not have been guilty of idolatry ; for he intended onely to decline the lash of the people's fury , not to honour the calf : your intention to honour christ is nothing , seeing religious kneeling by god's institution doeth necessarily import religious & divine adoration , suppose our intention were both dead & sleeping : otherwise kneeling before the image of god , directing prayer to god , were lawfull , if our intention goe right . my lord , i cannot in this bounds dispute , but if cambridge & oxford & the learning of britain will answer this argument , & the argument from active scandal , which your lo : seemeth to stand upon , i will turn a formalist & call my self an arrant fool by doing what i have done in my suffering for this truth . i doe much reverence mr ls. learning , but my lo : i will answer what he writes in that to pervert you from the truth , else repute me beside an hypocrite , an ass also , & i hope ye shall see something upon that subject , if the lord permit , that no sophistry in britain shall answer . courtiers arguments for the most part , are drawn from their own skin , & are not worth a straw for your conscience . a marquess or a king's word , when ye stand before christ's tribunal , shall be lighter then wind . the lord knoweth i love your true honour & the standing of your house , but i would not your honour or house were established upon sand , & hay & stubble . but let me , my very dear & worthy lord , most humbly beseech you by the mercies of god , by the consolations of his spirit , by the dear blood & wounds of your lovely redeemer , by the salvation of your soul , by your compearance before the awfull face of a sin-revenging & dreadfull judge , not to set in comparison together your soul's peace , christ's love & his kingly honour now called in question , with your place , honour , house , or ease , that an inch of time will make out of the way . i verily beleeve , christ is now begging a testimony of you , & is saying , and will ye also leave me . it is possible the wind shall not blow so fair for you all your life , for coming out & appearing before others to back & countenance christ the fairest among the sons of men , the prince of the kings of the earth . isa. . . fear ye not the reproach of men , neither be afraid of their revilings . v. . for the moth shall eat them up like a garment , & the worm shall eat them like wool . when the lord shall begin , he shall make an end , & mow down his adversaries , and they shall lie before him like withered hay , & their bloom shaken off them . consider how many thousands in this kingdom veshall cause to fall & stumble , if ye goe with them , & that ye shall be out of the prayers of many who doe stand before the lord for you & your house : & further , when the time of your accounts cometh , & your one foot shall be within the border of eternity , & the eye-strings shall break , & the face wax pale , & the soul shall look out at the windows of the house of clay , longing to be out , & ye shall finde your self arraigned before the judge of quick & dead to answer for the putting to your hand with the rest , confederate against christ , to the overturning of his ark & the loosing of the pins of christ's tabernacle in this land , & shall certainly s●e your self mired in a course of apostasie , then , then a king's favour & your worm-eaten honour shall be miserable comforters to you . the lord hath enlightened you with the knowledge of his will : & as the lord liveth , they lead you and others to a communion with great babel , the mother of fornications : & god said of old , & continueth to say the same to you , come out of her my people , lest ye be partakers of her plagues : will ye then goe with them , & set your lip to the whore 's golden cup , & drink of the wine of the wrath of god almighty with them ? o poor hungry honour ! o cursed pleasures ! and o damnable ease , bought with the loss of god! how many shall pray for you ! what a sweet presence shall ●…efinde of christ under your sufferings , if ye shall lay down your honour & place at the feet of christ ! what a fair recompence of reward ! i avouch before the lord that i am now shewing you a way how the house of craighall may stand on sure pillars : if ye will set it on rotten pillars , ye cruelly wrong your posterity : ye have the word of a king for an hundred fold more in this life [ if it be good for you ] & for life everlasting also : make not christ a liar , in distrusting his promise . kings of clay cannot back you when ye stand before him , a straw for them & their hungry heaven that standeth on this side of time , a fig for the dayes-smile of a wo●m . consider who have gone before you to eternity & would have given a world for a new occasion of a vouching that truth : it 's true , they call it not substantial , and we are made a scorn to these that are at ease , for suffering these things for it ; but it is not time to judge of our losses by the morning , stay till the evening & we shall count with the best of them . i have found by experience since the time of my imprisonment [ my witness is above ] christ fealing this honourable cause with another & a nearer fellowship then ever i knew before , and let god weigh me in an even ballance in this , if i would exchange the cross of christ or his truth with the fourteen prelacies or what else a king can give . my dear lord , venture to take the wind on your face for christ : i beleeve , if he should come from heaven in his own person , & seek the charters of craighall from you , & a dimission of your place , & ye saw his face , ye would fall down at his feet and say , lord iesus , it is too little for ●…ee . if any man think it not a truth to die for , i am against him : i dare goe to eternity with it , that this day the honour of our royal law-giver & king in the government of his own free kingdom [ who should pay tribute to no dying king ] is the true state of the question . my lord , be ye upon christ's side of it , & take the word of a poor prisoner , nay the lord jesus be surety for it ; ye have incomparably made the wisest choice : for my own part , i have been in this prison that i would be half a hamed to seek more , till i be up at the well-head . few know in this world the sweetness of christ's breath , the excellency of his love which hath neither brim nor bottom : the world hath raised a slander upon the cross of christ , because they love to goe to heaven by dry land & love not sea-storms : but i write it under my hand [ & would say more , if possibly a reader would not deem it hypocrisie ] my obligation to christ for the smell of his garments , for his love-kisses these thirty weeks , standeth so great , that i should , & i desire also to chuse to suspend my salvation , to have many tongues loosed in my behalf to praise him : & suppose in person i never entered within the gates of the new ●erusalem , yet sobeing christ may be set on high & i had the liberty to cast my love & praises for ever over the wall to christ , i would be silent & content . but o he is more then my narrow praises ! o time , time , flee swiftly , that our communion with jesus may be perfected . i wish your lo : would urge mr l. to give his minde in the ceremonies & be pleased to let me s●e it as quickly as can be , & it shall be answered . to his rich grace i recommend your lo : & shall remain . aberd. juny . . yours at all respective obedience in christ , s. r. to the lady culross . ( ) madam . your letter came in due time to me , now a prisoner of christ & in bonds for the gospel : i am sentenced with deprivation , & confinement within the town of aberdeen : but oh my guiltiness , the follies of my youth , the neglects in my calling , & especially in not speaking more for the kingdom , crown & scepter of my royal & princely king iesus , doe so stare me in the face , that i apprehend anger in that which is a crown of rejoycing to the dear saints of god! this before my compearance [ which was three several dayes ] did trouble me , & burdeneth me more now ; howbeit christ , & in him , god reconciled , met me with open arms , & trysted me precisely at the entry of the door of the chancellour's hall , & assisted me to answer so , as the advantage that is , is not their's but christ's . alas ! there is no cause of wondering that i am thus born down with challenges , for the world hath mistaken me , & no man knoweth what guiltiness is in me , so well as these two [ who keep my eyes now waking & my heart heavie ] i mean , my heart & conscience , & my lord who is greater then my heart . shew your brother that i desire him while he is on the watch-tower to plead with his mother , & to plead with thi●land , & spare not to cry for my sweet lord jesus his fair crown , that the interdited & forbidden lords are plucking off his royal head . if i were free of challenges & a high commission within my soul. i would not give a straw to goe to my father's house through ten deaths for the truth & cause of my lovely , lovely one ▪ iesus : but i walk in heaviness now . if ye love me & christ in me , my dear lady , pray , pray for this onely , that by-gones betwixt my lord & me may be by-gones , & that he would pass from the summonds of his high commission , & seek nothing from me , but what he will doe for me & work in me . if your la : knew me as i doe my self , ve would say , poor soul , no marvel . it is not my apprehension that createth this cross to me , it is too real & hath sad & certain grounds . but i will not beleeve that god will take this advantage of me , when my back is at the wall : he who forbiddeth to adde affliction to affliction , will he doe it himself ? why should ●e pursue a dry lea● & stubble ? desire him to spare me now . also the memory of the fair feast-dayes that christ & i had in his banquetting house of wine , & the scattered flock once committed to me & now taken off my hand by himself , because i was not so faithfull in the end , as i was in the first two years of my entry , when sleep departed from my eyes , because my soul was taken up with a care for christ's lambs , even these adde sorrow to my sorrow . now my lord hath onely given me this to say , & i write it under mine own hand [ be ye the lord's servant's witness ] welcome , welcome , sweet , sweet cross of christ : welcome fair . fair , lovely , royal king with thine own cross : let us all three goe to heaven together . neither care i much to goe from the south of scotland to the north , & to be christ's prisoner amongst 〈◊〉 couth faces , a place of this kingdom which i have little reason to be in love with . i know , christ shall make ab●rdeen my garden of delights . i am fully perswaded that scotland shall ●at ez●kiel's book that is written within & without ; lamen●… & mourni●g & ●oe . ezek. , . but the saints shall get a drink of the well that goeth through the streets of the n●w ierusalem to put it down . thus hoping ye will think upon the poor prisoner of christ , i pray , grace , grace be with you . edinb . july . . . your la : in his sweet lord iesus , s. 〈◊〉 . to alexander gordon . of earlestovvn . ( ) much honoured sir. i finde small hopes of qs. business : i intend after the councel-day to goe on to aberdeen : the lord is with me , i care not what man can doe . i burden no man , & i want nothing : no king is better provided then i am : sweet , sweet & easie is the cross of my lord : all men i look in the face [ of whatsoever rank , nobles & poor , acquaintance & strangers ] are friendly to me . my welbeloved is some kinder & more warmly then ordinary , & cometh and visiteth my soul : my chains are overguilded with gold . onely the remembrance of my fair dayes with christ in anwoth , & of my dear flo●● [ whose case is my heart's sorrow ] is vinegar to my sugared wine , yet both sweet & sowre feed my soul : no pen , no words , no ingine can express to you , the loveliness of my onely , onely lord jesus . thus in haste , making for my palace at aberdeen , i bless you , your wife , your eldest son & other children . grace , grace be with you . edinb . sept. . . your in his onely , onely lord iesus . s. r. to robert gordon of knockbrex . ( . ) my dearest brother . i see christ thinketh shame [ if i may speak so ] to be in such a poor man's common as mine . i burden no man , i want nothing , no face hath gloomed upon me since i left you . god's son & fair weather conveyeth me to my time - paradise in aberdeen . christ hath so handsomely fitted for my shoulders this ●●ugh ●●ee of the cross , as that it hurteth me no wayes . my treasure is up in christ's ●●ffers , my comforts are greater then ye can beleeve : my per shall ye for p●●ury of words to write of them . god knoweth ▪ i am filled with the joy of the holy ghost . onely the memory of you , my dearest in the lord , my flock & others ▪ keepeth me under , & from being exalted above measure : christ's sweet sa●… hath this sowre mixed with it ; but o such a sweet & pleasant taste ! i finde small hopes of qs : matter . thus in haste . remember me to your wife , & to william gordon . grace be with you . edinb . sept. . . yours in his onely , onely lord iesus , r. s. to my lord lowdoun . ( ) right honourable & my very worthy lord. grace , mercy & peace be to you : hearing of your lo : zeal & courage for christ our lord , in owning his honourable cause , i am bold [ & i plead pardon sor it ] to speak in paper by a line or two to your lo : [ since i have not access any other way ] beseeching your lo : by the mercies of god , & by the everlasting peace of your soul , & by the tears & prayers of our mother-church , to goe on as ye have worthily begun , in purging of the lord's house in this land & plucking down the sticks of antichrist's filthy nest , this wretched prelacy , & that black kingdom , whose wicked aims have ever been & still are , to make this fat world the onely compass they would have christ and religion to sail by , and to mount up the man of sin , their god-father the pope of rome , upon the highest stair of christ's throne , and to make a velvet-church [ in regard of parliament-grandour & wordly pomp , whereof alwayes their stinking breath smelleth ] & to put christ & truth in sack-cloth & prison , & to eat the bread of adversitie and drink the water of affliction : half an eye of any not misted with the darkness of antichristian smoke , may see it thus in this land : & now our lord hath begun to awaken the nobles & others to plead for born-down christ & his weeping gospel : my dear & noble lord , the eye of christ is upon you ; the eyes of many noble , many holy , many learned & worthy ones in our neighbour churches about are upon you : this poor church , your mother & christ's spouse , is holding up her hands & heart to god for you , and doeth beseech you with tears to plead for her husband , his kingly scepter , & for the liberties that her lord & king hath given to her , as to a free kingdom , that oweth spiritual tribute to none on earth , as being the free-born princess & daughter to the king of kings . this is a cause that before god , his angels , the world , before sun & moon , needeth not to blush . o what glory & true honour is it to lend christ your hand & service , & to be amongst the repairers of the breaches of sion's walls , & to help to ●uild the old waste places , and stretch forth the curtains & strengthen the stakes of christ's tent in this land ! o blessed are they , who , when christ is driven away , will bring him back again & lend him lodging ! and blessed are ye of the lord ; your name & honour shall never rot or wither in heaven [ at least ] if ye deliver the lord's sheep that have been scattered in the dark & cloudy day , out of the hands of strange lords & hirelings , who with rigour & cruelty , have caused them to eat the pastures troden upon with their foul feet , & to drink muddy water , & who have spun out such a world of yards of ●ndifferencies in god's worship , to make & weave a web for the antichrist [ that shall not keep any from the cold ] as they minde nothing else , but that by the bringing in of the pope's foul tail first upon us [ their wretched and beggerly ceremonies ] they may thrust in after them , the antichrist's legs & thighs & his belly , head & shoulders , & then cry down christ & the gospel & up the merchandise & wares of the great whore . fear not , my worthy lord , to give your self & all ye have , out for christ & his gospel : no man dare say who ever did thus hazard for christ , that christ payed him not his hundred fold in this life duely , & in the life to come , life everlasting . this is his own truth ye now plead for , for god and man cannot but commend you to beg justice from a just prince for oppressed christ , & to plead that christ , who is the king's lord , may be heard in a free court to speak for himself , when the standing & established laws of our nation can strongly plead for christ's crown in the pulpits , & his chair as law-giver in the free government of his own house : but christ shall never be content & pleased with this land , neither shall his hot fiery indignation be turned away , so long as the prelate , [ the man that l●y in antichrist's foul womb & the antichrist's lord bailiffe ] shall sit lord-carver in the lord jesus his courts : the prelate is both the egge & the nest to cleck & bring forth popery : plead therefore in christ's behalf for the plucking down of the nest & crushing of the egge , & let christ's kingly office suffer no more unworthy indignities . be valiant for your royal king jesus , contend for him ; your adversaries shall be moth-eaten worms , and shall die as men : christ and his honour now lieth upon your shoulders , let him not fall to the ground : cast your eye upon him who is quickly coming to decide all the controversies in zion , & remember the sand in your night-glass will run out : time with wings will flye away , eternity , is hard upon you , & what will christ's love-smiles & the light of his lovely & soul delighting countenance be to you in that day , when god shall take up in his right hand this little lodge of heaven [ like as a shepherd lifteth up his little tent ] & sold together the two leaves of his tent , & put the earth & all the plenishing of it into a fire , & turn this clay-idol , the god of adam's sons , in to smoke & white ashes ! o what hire & how many worlds would many then give to have a favourable decreet of the judge ! or what moneyes would they not give to buy a mountain to be a grave above both soul & body , to hide them from the awsom looks of an angry lord & judge ! i hope , your lo : thinketh upon this , & that ye minde loyalty to christ & to the king both . now the very god of peace , the onely wise god , establish & strengthen you upon the rock laid in zion . aberd. jan. . . your lo : at all obedience in christ , s. r. to a christian gentlewoman . ( ● ) mistress . grace , mercy & peace be to you : though not acquainted , yet at the desire of a christian brother , i thought good to write a line unto you , intreating you in the lord jesus under your trials , to keep an ear open to christ , who can speak for himself , howbeit your visitations and your own sense should dream hard things of his love and favour : our lord never getteth so kinde a look of us , nor our love in such a degree , nor our faith in such a measure of stedfastness , as he getteth out of the furnace of our tempting fears & sharp trials . i verily beleeve [ & too sad proofs in me , say no less ] that if our lord would grind our whorish lust in powder , the very old ashes of our corruption should take life again , and live and hold us under so much bondage that may humble us & make us sad , till we be in that countrey where we shall need no physick at all . o what violent means doth our lord use to gain us to him , as if indeed we were a prize worthy his fighting for ! and be sure if leading would doe the turn , he would not use pulling of hair and drawing : but the best of us will bide a strong pull of our lord 's right arm ere we follow him : yet i say not this as if our lord alwayes measured afflictions by so many ounce weights answerable to the grain weights of our guiltiness : i know he doeth in many [ and possibly in you ] seek nothing so much as faith that can endure summer and winter in their extremity . o how precious to the lord is faith and love , that when threshed , beaten , and chased away , and boasted [ as it were ] by god himself , doeth yet look warm-like , love-like , kindlike , and life-like home-over to christ , & would be in at him , ill & well as it may be ! think not much that your husband or the dearest to you in the world , proveth to have the bowels & mercy of the ostrich , hard & rigourous & cruel : for psal. . . the lord taketh up such fallen ones as these . i could not wish a more sweet life nor more satisfying expressions of kindness till i be up at that prince of kindness , then the lord's saints finde when the lord taketh up mens refuse & lodgeth this world's out-lawes whom no man seeketh after : his breath is never so hot , his love casteth never such a flame , as when this world and these who should be the helpers of our joy , cast water on our coal : it is a sweet thing to see them cast out , & god take in , & to see them throw us away as the refuse of men , & god take us up as his jewels & his treasure : often he maketh gold of dross , as once he made the cast-away stone , the stone rejected by the builders , the head of the corner . the princes of this world would not have our lord jesus a pinning in the wall or to have any place in the building , but the lord made him the master-stone of power & place . god be thanked that this world hath not power to cry us down so many pounds , as rulers cry down light gold , or light silver : we shall stand for as much as our master-coiner christ , whose coin , arms & stamp we bear , will have us : christ hath no miscarrying ballance . thank your lord , who chaseth your love through two kingdoms & followeth you & it over sea , to have you for himself , as he speaketh hos. . for god layeth up his saints as the waile & the choice of all the world for himself , & this is like christ & his love . o what in heaven or out of heaven is comparable to the smell of christ's garments ! nay , suppose our lord would manifest his art , & make ten thousand heavens of good & glorious things , & of new joyes devised out of the deep of infinite wisdom , he could not make the like of christ , for christ is god , & god cannot be made : & therefore let us hold us with christ , howbeit we might have our waile & will of an host of lovers , as many as three heavens could contain . o that he & we were together ! o when christ & ye shall meet about the outmost march & borders of time & the entry into eternity , ye shall see heaven in his face at the first look , & salvation & glory sitting in his countenance & betwixt his eyes ! faint not , the miles to heaven are but few & short : he is making a green bed [ as the word speaketh cant. . ] of love for himself & you : there are many heads lying in christ's bosom , but there is room for yours among the rest : and therefore goe on & let hope goe before you : sin not in your trials , & the victory is yours : pray , wrestle & beleeve , & ye shall overcome & prevail with god as iacob did : no windle-straws , no bits of clay , no temptations which are of no longer life then an hour , will then be able to withstand you , when once ye have prevailed with god. help me with your prayers , that it would please the lord to give me house-room again , to speak of his righteonsness in the great congregation , if it may seem good in his sight . grace , grace be with you . aberd. jan. . . yours in his sweet lord iesus , s. r. the second part . containing some letters of the same author , from anwoth , before his confinement , at aberdeen : and others from st andrevvs , london , &c. after his enlargement . to the vicountess of kenmure . ( . ) madam .. all dutifull obedience in the lord remembred : i have heard of your la : infirmity and sickness with grief yet i trust ye have learned to say . it is the lord , let him doe whatsoever seemeth good in his eyes . it is now many years since the apostate angels made a question , whether their will or the will of their creator should be done , & since that time , fr●ward mankinde hath alwayes in that same sute of law compeared , to plead with them against god , in a dayly repining against his will : but the lord being both party & judge , hath obtained a decreet & saith , isa. . . my counsel shall stand , & i will doe all my pleasure . it is then best for us in the obedience of faith & in an holy submission , to give that to god which the law of ●is almighty & just power will have of us . therefore , madam , your lord willeth you in all states of life to say thy will be done in earth , as it is in heaven : & herein shall ye have comfort , that he who seeth perfectly through all your evils , & knoweth the frame & constitution of your nature , & what is most healthfull for your soul , holdeth every cup of affliction to your head with his own gracious hand : never beleeve that your tender-hearted saviour who knoweth the strength of your stomack , will mix that cup with one dram weight of poison : drink then with the patience of the saints , & the god of patience bless your physick . i have heard your la : complain of deadness & want of the bestirring power of the life of god , but courage , he who walked in the garden & made a noise that made adam hear his voice , will also at sometimes walk in your soul & make you hear a more sweet word : yet ye will not alwayes hear the no●se & the din of his feet when he walketh : ye are at such a time like iacob mourning at the supposed death of ioseph , when joseph was living : the new creature , the image of the second adam is living in you , & yet ye are mourning at the supposed death of the life of christ in you : ephraim is bemoaning & mourning , ier. . . when he thinketh god is far off & heareth not , & yet god is like the bridegroom , cant. . standing onely behinde a thin wall & laying to his ear , for he saith himself , ver . i have surely heard ephraim bemoaning himself . i have good confidence , madam , that christ jesus whom your soul through forrests & mountains is seeking , is within you : and yet i speak not this to lay a pillow under your head , or to disswade you from an holy fear of the losse of your christ or of provoking & stirring up the beloved before he please , by sin . i know , in spiritual confidence the devil will come in , as in all other good works , & cry half mine , & so endeavour to bring you under a fearfull sleep , till he whom your soul loveth be departed from the door & have left off knocking & therefore , here the spirit of god must hold your souls feet in the golden mid-line betwixt confident resting in the arms of christ , & presumptuous and drousie sleeping in the bed of fleshly security . therefore , worthy lady , so count little of your self , because of your own wretchedness and sinfull drousiness , that ye count not also little of god in the course of his unchangeable mercy : for there be many christians , most like unto young sailers , who think the shore & the whole land doeth move , when the ship & they themselves are moved ; just so , not a few doe imagine that god moveth & saileth & changeth places , because their giddy souls are under sail & subject to alteration , to ebbing & flowing ; but the foundation of the lord abideth sure . god knoweth that ye are his own : wrestle , fight , goe forward , watch , fear , beleeve , pray , & then ye have all the infallible symptomes of one of the elect of christ within you . ye have now , madam , a sickness before you & also after that a death , gather then now food for the journey : god give you eyes to see through sickness & death , & to see something beyond death . i doubt not but if hell were betwixt you & christ , as a river which ye behooved to cross ere ye could come at him , but ye would willingly put in your foot & make through to be at him , upon hope that he would come in himself in the deepest of the river & lend you his hand . now i beleeve your hell is dried up & ye have onely these two shallow brooks , sickness & death , to pass through , & ye have also a promise that christ shall doe more then meet you , even that he shall come himself & goe with you foot for foot , yea & bear you in his arms . o then ! o then for the joy that is set before you ! for the love of the man [ who is also god over all , blessed for ever ] that is standing upon the shore to welcome you , run your race with patience : the lord goe with you . your lord will not have you nor any of his servants to exchange for the worse . death in it self includeth both the death of the soul & the death of the body , but to god's children the bounds & the limits of death are abridged & drawn into a more narrow compass : so that when ye die , a piece of death shall onely seise upon you , or the least part of you shall die , & that is the dissolution of the body ; for in christ ye are delivered from the second death : & therefore , as one born of god commit not sin [ although ye cannot live & not sin ] & that serpent shall but eat your earthly part ? as for your soul , it is above the law of death : but it is fearfull & dangerous to be a debter and servant to sin , for the count of sin ye will not be able to make good before god , except christ both count & pay for you . i trust also , madam , that ye will be carefull to present to the lord the present estate of this decaying kirk : for , what shall be concluded in parliament anent her , the lord knoweth : sure i am , the decree of a most fearfull parliament in heaven , is at the very point of coming forth , because of the sins of the land : for , we have cast away the law of the lord and despised the words of the holy one of israel , isa. , . iudgement is turned away backward and justice standeth afar off , truth is fallen in the stre●ts and equity cannot enter . lo , the prophet , as if he had seen us & our kirk , resembleth justice to be handled as an enemy holden out at the ports of our city , so is she banished : & truth to a person sickly & diseased , fallen down in a deadly swooning sit in the streets before he can come to an house : isa. . . the priests have caused many to stumble at the law , & have corrupted the covenant of levi : mal. . . but what will they doe in the end ? ier. . therefore give the lord no rest for zion . stir up your husband , your brother , & all with whom ye are in favour and credit , to stand upon the lord's side against baal . i have good hope your husband loveth the peace & prosperity of zion : the peace of god be upon him for his intended courses anent the establishment of a powerfull ministery in this land . thus not willing to weary your la : further , i recommend you now , & alwayes , to the grace & mercy of that god who is able to keep you that ye fall not . the lord jesus be with your spirit . anwoth . july . . . your la : servant at all dutifull obedience in christ , s. r. to the parishoners of kilmacolme . ( ) worthy & welbeloved in christ iesus our lord. grace , mercy & peace be to you : your letters could not come to my hand in a greater throng of business then i am now pressed with at this time , when our kirk requireth the publike help of us all ; yet i cannot but answer the heads of both your letters , with provision that ye chuse after this , a fitter time for writing . . i would not have you pitch upon me as the man able by lettters to answer doubts of this kinde , while there are in your bounds , men of such great parts , most able for this work : i know the best are unable , yet it pleaseth that spirit of jesus to blow his sweet wind through a pi●ce dry stick , that the empty reed may keep no glory to it self ; but a minister can make no such wind as this to blow , he is scarce able to lend it a passage to blow through him . . know that the wind of this spirit hath a time when it bloweth sharp & pierceth so strongly that it would blow through an iron door , & this is commonly rather under suffering for christ then at any other time : sick children get of christ's pleasant things to play them withall , because jesus is most tender of the sufferer , for he was a sufferer himself . o if i had but the leavings & the drawing of the by-board of a sufferer's table ! but i leave this to answer yours . first , ye write that god's vows are lying on you , & security strong & ●●b to nature , stealing on you who are weak . i answer , . till we be in heaven the best have heavy heads , as is evident cant. . . psal. . . iob. . . matth. . . nature is a sluggard & loveth not the labour of religion : therefore rest should not be taken till we know the disease be over & in the way of turning , & that it is like a fever past the cool : and the quietness & the calms of the faith of victory over corruption , would be entertained in place of security , so that if i sleep , i would desire to sleep faith's sleep in christ's bosom . . know also , none that sleep sound can seriously complain of sleepiness , sorrow for a slumbering soul , is a token of some watchfulness of spirit : but this is soon turned into wantonness , [ as grace in us too often is abused ] therefore our waking must be watched over , else sleep will even grow out of watching , & there is as much need to watch over grace , as to watch over sin : full men will soon sleep & sooner then hungry men . . for your weakness to keep off security , that like a thief stealeth upon you , i would say two things . . to want complaints of weakness , is for heaven & angels that never sinned , not for christians in christ's camp on earth : i think our weakness maketh us the church of the redeemed ones & christ's field that the mediator should labour in : if there were no diseases on earth , there needed no physicians on earth : if christ had cried down weakness , he might have cried down his own calling ; but weakness is our mediator's world , sin is christ's onely , onely fa e & market ; no man should rejoyce at weakness & diseases , but i think we may have a sort of gladness at boils & sores , because without them , christ's fingers as a slain lord should never have touched our skin . i dare not thank my self , but i dare thank god's depth of wise providence , that i have an errand in me , while i live , for christ to come & visit me & bring with him his drugs & his balm . o how sweet is it , for a sinner to put his weakness in christ's strengthning hand & to father a sick soul upon such a physician & to lay weakness before him , to weep upon him & to plead & pray ! weakness can speak & cry when we have not a tongue . ezek . . and when i passed by thee & saw thee polluted in thine own blood , i said unto thee when thou wast in thy blood , live. the kirk could not speak one word to christ then , but blood & guiltiness out of measure , spake , & drew out of christ pity & a word of life and love . . for weakness , we have it , that we may employ christ's strength because of our weakness : weakness is to make us the strongest things , that is , when having no strength of our own , we are carried upon christ's shoulders & walk [ as it were ] upon his legs : if our sinfull weakness swell up to the clouds , christ's strength will swell up to the sun and far above the heaven of heavens . . ye tell me that there is need of counsel for strengthning of new beginners , i can say little to that , who am not well begun my self ; but i know , honest beginnings are nouri hed by him , even by lovely jesus , who never yet put out a poor man's dim candle , who is wrestling betwixt light & darkness . i am sure if new beginners would urge themselves upon christ , & press their souls upon him & importune him for a draught of his sweet love , they could not come wrong to christ : come once in upon the right nick & step of his lovely love , & i defie you to get free of him again : if any beginners fall off christ again & miss him , they never lighted upon christ as christ ; it was but an idol , like jesus , they took for him . . whereas ye complain of a dead ministery in your bounds , ve are to remember that the bible among you , is the contract of marriage , & the manner of christ's conveying his love to your heart , is not so absolutly dependent upon , even lively preaching , as that there is no conversion at all , no life of god , but that , that is tied to a m●n's lips : the daughters of ierusalem have done often that , which the watchmen could not doe : make christ your minister , he can wooe a soul at a dike-fide in the field , he needeth not us , howbeit the flock be obliged to seek him in the shepherds tents : hunger of christ's making may thrive , even under stewards who minde not the feeding of the flock , o blessed soul , that can leap over a man and look above a pulpit up to christ , who can preach home to the heart , howbeit we were all dead & rotten ! . so to complain of your self as to justifie god is right , and providing ye justifie his spirit in your self ; for men seldom advocate against satan's work & sin in themselves , but against gods work in themselves : some of the people of god slander god's grace in their souls as some wretches use to doe , who complain & murmure of want , i have nothing [ say they ] all is gone , the ground yeeldeth but weeds & windlestraws ; when as their fa● harvest , & their money on bank maketh them liars . but for my self , alas ! i think it is not my sin , i have scarce wit to sin this fin : but i advise you to speak good of christ , for his beauty & sweetness , & speak good of him for his grace to your selves . . light remaineth , ye say , but ye cannot attain to painfulness : see if this complaint be not booked in the new testament , & the place rom. . is like this , to will is present with me , but how to perform that which is good i know not . but every one hath not paul's spirit in complaining : for osten in us , complaining is but an humble back biting & traducing of christ's new work in the soul. but for the matter of the complaint i would say : the light of glory is perfectly obeyed in loving and praising and rejoycing & resting in a seen & known lord ; but that light is not hereaway in any clay body , for while we are here , light i● in the most part broader & longer then our narrow & feckless obedience : but if there be light with a fair train & a great back , i mean , armies of challenging thoughts & sorrow for coming short of performance in what we know & see ought to be performed , then that sorrow for not doing is accepted of our lord for doing : our honest sorrow & sincere aimes , together with christ's intercession pleading that god would welcome that which we have & forgive what we have not , must be our life , till we be over the bound-road & in the other countrey , where the law will get a perfect soul. . in christ's absence there is [ as ye write ] a willingness to use means , but heaviness after the use of them , because of formal & slight performance . in christ's absence i confess the work lieth behinde , but if ye mean absence of comfort & absence of sense of his sweet presence , i think that absence is christ's trying of us , not simply our sin against him : therefore howbeit our obedience then , be not sugared and sweetned with joy [ which is the sweet meat bairns would still be at ] yet the less sense & the more willingness in obeying , the less formality in our obedience , howbeit we ●●in● not so ; for i beleeve many think obedience formal & lif les , except the wind be fair in the west , and sails filled with joy and sense , till souls like a ship fair before the wind can spread no more sail ; but i am not of their minde who think so . but if ye mean by absence of christ , the withdrawing of his working grace , i see not how willingness to use means can be at all under such an absence : therefore be humbled for heaviness in that obedience , & thankfull for willingness : for the bridegroom is busking his spouse often times while she is half sleeping , & your lord is working & helping more then ye see . also i recommend to you heaviness for formality & lifeless deadness in obedience : be casten down as much as ye will or can , for deadness , and challenge that slow & dull carcase of sin that will neither lead nor drive in your spirituall obedience . o how sweet to lovely jesus are bills and grievances given in against corruption & the body of fin ! i would have christ , in such a case , fashed [ if i may speak so ] & deaved with our cries , as ye see the apostle doeth , rom. , . o wretched man that i am , who shall deliver me from the body of this death ! protestations against the law of sin in you , are law-grounds why sin can have no law against you : seek to have your protestation discussed & judged , & then shall ye finde christ on your side of it . . ye hold that christ must either have hearty service or no service at all : if ye mean he will not half a heart or have fained service , such as the hypocrites give him , i grant you that : christ must have honesty or nothing : but if ye mean , he will have no service at all where the heart draweth aback in any measure , i would not that were true , for my part of heaven and all that i am worth in the world : if ye minde to walk to heaven without a cramp or a crook , i fear ye must goe your alone : he knoweth our dross & defects , & sweet jesus pitieth us when weakness & deadness in our obedience is our cross & not our darling . . the liar [ as ye write ] challengeth the work as formal , yet ye bless your cautioner for the ground-work he hath laid & dare not say but ye have assurance in some measure . to this i say . . it shall be no fault to saye satan's labour , & challenge it your self , or at least examine & censure ; but beware of satan's ends in challenging , for he mindeth to put christ & you at oddes . . welcome home faith in jesus , who washeth still when we have defiled our souls and made our selves loathsom , & seek still the blood of atonement to faults little or meekle : know the gate to the well & lie about it . . make meekle of assurance , for it keepeth your anchor fixed . . out-breakings [ ye say ] discourage you , so that ye know not if ever ye shall win again to such overjoying consolations of the spirit in this life , as formerly ye had , & therefore a question may be , if after assurance & mortification , the children of god be ordinarly fed with sense & joy ? i answer , i see no inconvenience to think , it 's enough in a race , to see the gold at the starting place ; howbeit the runners never get a view of it till they come to the rink's end , & that our wise lord thinketh it fittest we should not alwayes be singering & playing with christ's apples . our welbeloved , i know , will sport & play with his bride , as much as he thinketh will allure her to the rink's end : yet i judge it not unlawfull to seek renewed consolations , providing first , the heart be submissive & content , to leave the measure & t●…ing of them to him . . providing they be sought to excite us to praise , & strengthen our assurance , and sharpen our desires after himself . . let them be sought not for our humors or swelling of nature ; but as the earnest of heaven : & i think many doe attain to greater consolations after mortification then ever they had formerly : but i know , our lord walketh here , still by a soveraign latitude , & keepeth not the same way as to one hair-breadth without a miss , towards all his children . as for the lord's people with you , i am not the man fit to speak to them . i rejoyce exceedingly that christ is engaging souls amongst you : but i know in conversion all the winning is in the first buying [ as we use to say ] for many lay false & bastard foundations , & take up conversion at their foot , & get christ for as good as half nothing , and had never a sick night for sin , & this maketh loosework : i pray you dig deep , christ's palace-work , & his n●w dwelling laid upon hell felt & feared , is most firm : and heaven grounded & laid upon such a hell , is surest work & will not wash away with winter-storms . it were good that professours were not like young heirs that come to their rich estate long ere they come to their wit , and so is seen on it : the taverne & the cards and the harlots , steal their ridges from them ere ever they be aware what they are doing . i know , a christ bought with strokes is sweetest . . i recommend to you conference & prayer at private meetings , for warrand whereof see isa. , . ier. , , . hos. , . ezech. , , , , . mal. , . luk. , , , , , . ioh. , . act. . . col. , . & . . eph. , . pet. , . thess. , . heb. , , & , . many coals make a good fire , & this is a part of the communion of saints . i must intreat you & your christian acquaintances in the parish to remember me to god in your prayers , & my flock & ministry , & my transportation & removal from this place , which i fear at this assembly : and be earnest with god for our mother kirk . for want of time i have put you all in one letter : the rich grace of our lord jesus christ be with you all . anwoth august . . . yours in his sweet lord iesus . s. r. to a christian gentlewoman . ( ) mistress . my love in christ remembred to you : i was indeed sorrowfull at my departure from you , especially since ye were in such heaviness after your daughters death ; yet i doe perswade my self , ye know , that the weightiest end of the cross of christ that is laid upon you , lieth upon your strong saviour , for isaiah saith . . in all your afflictions ●e is afflicted : o blessed second who suffereth with you ! & glad may your soul be , even to walk in the fiery furnace with one like unto the son of man , who is also the son of god. courage , up your heart , when ye doe tire he will bear both you & your burden , psal. ● . . yet a little while & ye shall see the salvation of god. remember of what age your daughter was , as long was your lease of her : if she was , , or years old , i know not , sure i am , seeing her terme was come & your lease run out , ye can no more justly quarrel your great superior for taking his own at his just terme-day , then a poor farmer can complain , that his master taketh a portion of his own land to himself when his lease is expired . good mistress , if ye would not be content that christ would hold from you the heavenly inheritance , which is made yours by his death , shall not that same christ think hardly of you , if ye refuse to give him your daughter willingly , who is a part of his inheritance & conquest ? i pray the lord to give you all your own , & to grace you with patience , to give god his also : he is an ill debter who payeth that which he hath borrowed , with a grudge : indeed that long loan of such a good daughter , an heir of grace , a member of christ [ as i beleeve ] deserveth more thanks at your creditor's hand , then that ye should gloom & murmure when he craveth but his own : i beleeve ye would judge them to be but thankless neighbours , who would pay you a summe of money after this manner . but what , doe ye think her lost , when she is but sleeping in the bosom of the almighty ? think her not absent who is in such a friend's house : is she lost to you who is found to christ ? if she were with a dear friend , although ye should never see her again , your care for her would be but small : oh now , is she not with a dear friend , & gone higher upon a certain hope that ye shall in the resurrection see her again , when [ be ye sure ] she shall neither be hectick nor consumed in body ! ye would be sorry either to be , or to be esteeemed an atheist , & yet not i , but the apostle , thess. ● . thinketh these to be hopeless atheists who mourn excessively for the dead : but this is not a challenge on my part , i doe speak this onely fearing your weakness ; for your daughter was a part of yourself , & therefore nature in you being as it were cut & halved , will indeed be grieved , but ye have to rejoyce that when a part of you is on earth , a great part of you is glorified in heaven : follow her , but envy her not , for indeed it is self-love in us that maketh us mourn for them that die in the lord : why ? because for them we cannot mourn , since they are never happy till they be dead ; therefore we mourn for our own private respect : take heed then that in shewing your affection in mourning for your daughter , ye be not out of self-affection mourning for your self . consider what the lord is doing in it , your daughter is plucked out of the fire & she resteth from her labours , & your lord in that is trying you & casting you in the fire : goe through all fires to your rest , & now remember that the eye of god is upon you , beholding your patience & faith : he delighteth to see you in the burning bush & not consumed , & he is gladly content that such a weak woman as ye , should send satan away frustrate of his design : now honour god & shame the strong roaring lion , when ye seem weakest : should such a one as ye faint in the day of adversity ? call to minde the dayes of old , the lord yet liveth , trust in him although he should stay you : faith i● exceeding charitable & beleeveth no evil of god. now is the lord laying in the one scale of the ballance your making conscience of submission to his gracious will , & in the other your affection & love to your daughter , which of the two will ye then chuse to satisfie ? be wise then , & as i trust ye love christ better then a sinfull woman , pass by your daughter & kiss the lord's rod. men doe lop the branches off their trees round about , to the end they may grow up high & tall : the lord hath this way lopped your branch , in taking from you many children , to the end ye should grow upward like one of the lord's cedars , setting your heart above where christ is at the right hand of the father : what is next , but that your lord cut down the stock after he hath cutted the branches ? prepare your self , ye are nearer your daughter this day then ye were yesterday , while ye prodigally spend time in mourning for her , ye are speedily posting after her : run your race with patiēce : let god have his own , & ask of him in stead of your daughter which he hath taken from you , the daughter of faith , which is patience , & in patience possess your soul. lift up your head , ye doe not know how near your redemption doeth draw . thus recommending you to the lord who is able to establish you , ●●●st . anwoth . april . . your loving & affects not f●… in the lord iesus s. r. to the elect & noble lady my lady kenmure . ( ) madam . saluting your la : with grace & mercy from god our father & from om lord jesus christ , i was sorry at my departure , leaving your la : in grief , & would still be g●…d at it , if i were not assured that ye have one with you in the ●urnace , 〈◊〉 visage is like unto the son of god : i am glad that ye have been acquainted from your youth with the wrestlings of god , & that ye getscarce liberty to swallow down your spittle , being casten from furnace to furnace , knowing if ye were not dear to god , and if your health did not require so much of him , he would not spend so much physick upon you . all the brethren & sisters of christ must be conform to his image & copy in suffering . rom , , and some doe more vively resemble the copy then others : think madam , that it is a part of your glory to be enrolled among these , whom one of the elders , rev. , . pointeth out to iohn , th●se are they which came out of great tribulation , & have washed their robes & made them white in the blood of the lamb. behold your forerunner going out of the world all in a lake of blood , & it is not ill to die as he did : fulfill with joy the remnant of the grounds & remainders of the afflictions of christ in your body . ye have lost a childe : nay : she is not lost to you , who is found to christ , she is not sent away , but onely sent before , like unto a star , which going out of our sight doeth not die & evanish , but shineth in another hemisphere : ye see her not , yet she doeth shine in another countrey : if her glass was but a short hour , what she wanteth of time , that she hath gotten of eternity : & ye have to rejoyce that ye have now some plenishing up in heaven : build your nest upon no tree here , for ye see god hath sold the forrest to death , and every tree whereupon we would rest , is ready to be cut down , to the end we may flee & mount up & build upon the rock & dwell in the holes of the rock . what ye love besides jesus your husband , is an adulterous lover : now it is god's special blessing to iudah that he will not let her finde her paths in following her strange lovers , hos. , . therefore behold , i will hedge up her way with thorns , & make a wall , that she shall not finde her paths , v. . and she shall follow after her lovers , but she shall not overtakè them . o thrice happy iudah , when god buildeth a double stone-wall betwixt her & the fire of hell ! the world & the things of the world , madam , is the lover ye naturally affect beside your own husband , christ : the hedge of thorns & the wall which god buildeth in your way , to hinder you from this lover , is the thorny hedge of daily grief , loss of children , weakness of body , iniquity of the time , uncertainty of estate , lack of worldly comfort , fear of god's anger for old unrepented of sins : what lose ye , if god twist & ●let the hedge daily thicker ? god be blessed , the lord will not let you finde your paths : return to your first husband : doe not weary , neither think that death walketh towards you with a slow pace , ye must be riper ere ye be shaken : your daves are no longer then iob's , that were swifter then a post & passed away as the ships of desire & as the eagle that hasteth for the prey , iob. : , . there is less sand in your glass now , then there was yesternight , this span-length of ever-posting time , will soon be ended : but the greater is the mercy of god , the moe years ye get to advise upon what terms & upon what conditions ye cast your soul in the huge gulf of never-ending eternity : the lord hath told you what ye should be doing till he come , wait & hasten [ saith peter ] for the coming of our lord : all is night that is here , in respect of ignorance & daily ensuing troubles , one alwayes making way to another , as the ninth wave of the sea to the tenth ; therefore sigh & long for the dawning of that morning , & the breaking of that day of the coming of the sō of man , when the shadows shall flee away : perswade your self , the king is coming : read his letter sent before him , rev. . . behold , i come quickly : wait with the wearied night-watch for the breaking of the eastern skie , & think that ye have not a morrow : as the wise father said , who being invited against to morrow to dine with his friends , answered , these many dayes i have had no morrow at all . i am loath to weary you : shew your self a christian by suffering without murmuring , for which sin fourteen thousand & seven hundred were slain , numb . . . in patience possess your soul , they lose nothing who gain christ. thus remembring my brother's & my wife's humble service to your la : i commend you to the mercy & grace of our lord jesus , assuring you , that your day is coming & that god's mercy is abiding you . the lord jesus be with your spirit . anwoth . jan. . . yours in the lord iesus at all dutifull obedience , s. r. to my lady kenmure . ( . ) madam .. saluting you in jesus christ , to my grief i must bid you [ 〈◊〉 may be ] for ever farewell in paper , having small assurance 〈◊〉 . to see your face again , till the last general assembly , where the whole church universal shall meet : yet promising by his grace to present your la : & your burdens to him who is able to save you & give you an inheritance with the saints , after a more special manner then ever i have done before . ye are going to a countrey where the sun of righteousness in the gospel shineth not so clearly as in this kingdom ; but if ye would know where he whom your soul loveth doeth rest & where he feedeth at the noon-tide of the day , where ever ye be , get you forth by the footsteps of the stock & feed your self beside the shepherds tents . cant. , . that is , ask for some of the watchmen of the lord's city , who will tell you truly , & will not lye , where ye shall finde him whom your soul loveth . i trust ye are so betrothed in marriage to the true christ , that ye will not give your love to any false christ : ye know not how soon your marriage-day will come , nay , is not eternity hard upon you ? it were time then that ye had your wedding garment in readiness , be not sleeping at your lord's coming : i pray god , ye may be upon your feet standing when he knocketh . be not discouraged to goe from this countrey to another part of the lord's earth , the earth is his & the fulness thereof , psal. , . this is the lord's lower house , while we are lodged here we have no assurance to lie ever in one chamber , but must be content to remove from one corner of our lord's nether-house to another , resting in hope , that when we come up to the lord 's upper city , ierusalem that is above , we shall remove no more ; because then we shall be at home . and goe wheresoever ye will , if your lord goe with you , ye are at home , & your lodging is ever taken before night , so long as he who is israel's dwelling house is your home , psal. , . beleeve me madam , my minde is that ye are well lodged & that in your house there are fair ease-rooms & pleasant lights , if ye can in faith lean down your head upon the breast of jesus christ , & till this be , ye shall never get a sound sleep : jesus , jesus be your shadow & your covering : it is a sweet soul-sleep to lie in the arms of christ , for his breath is very sweet . pray for poor friendless zion ; alas ! no man will speak for her now , although at home in her own countrey she hath good friends , her husband christ , & his father , her father in law : beseech your husband to be a friend to zion & pray for her . i have received many & divers dashes & heavy strokes since the lord called me to the ministery , but indeed i esteem your departure from us amongst the weightiest : but i perceive god will have us to be deprived of whatsoever we idolize , that he may have his own room . i see exceeding small fruit of my ministery , & would be glad to know of one soul to be my crown & rejoycing in the day of christ. though i spend my strength in vain , yet my labour is with my god , isa. , . i wish & pray that the lord would harden my face against all , & make me to learn to goe with my face against a storm . again i commend you , body & spirit to him who hath loved us & washed us from our sins in his own blood . grace , grace , grace for ever be with you . pray , pray continually . anwoth . sept , . . your la : at all dutifull obedience in christ , s. r. to john kennedy . ( . ) my loving & most affectionat brother in christ. i salute you with grace , mercy & peace from god our father , & from our lord iesus christ. i promised to write to you , & although late enough , yet now i make it good . i heard with grief , of your great danger of perishing by the sea , but of your mercifull deliverance with joy . sure i am , brother , satan will leave no stone unrolled [ as the proverb is ] to roll you off your rock , or at least to shake & unsettle you : for at that same time , the mouths of wicked men were opened in hard speeches against you by land , & the prince of the power of the air was angry with you by sea : see then how much ye are obliged to that malitions murderer , who would beat you with two rods at one time , but blessed be god , his arm is short : if the sea & winds would have obeyed him , ye had never come to land : thank your god who saith : rev. , . i have the keys of hell and of death . deut , , . i kill and i make alive . , sam. , . the lord bringeth down to the grave and bringeth up . if satan were iayl●ur and had the keys of death & or the grave , they should be stored with moe prisoners . ye were knocking at these black gates and ye found the doors shut , and we doe all welcome you back again : i trust ye know it is not for nothing , that ye are sent to us again : the lord knew ye had forgotten something that was necessary for your journey , that your armour was not as yet thick enough against the stroke of death : now in the strength of jesus , dispatch your business : that debt is not forgiven , but fristed : death hath not bidden you fare-well , but hath onely left you for a short season : end your journey ere the night come upon you , have all in readiness against the time that ye must sail through that black & impetuous iordan , & jesus , jesus who knoweth both these depths & the rocks & all the coasts , be your pilot : that last tide will not wait for you one moment : if ye forget any thing , when your sea is full & your foot in that ship , there is no returning again to fetch it : what ye doe amiss in your life to day , ye may amend it to morrow : for as many suns as god maketh to arise upon you , ye have as many new lives : but ye can die but once , & if ye mar or spill that business , ye cannot come back to mend that piece of work again : no man sinneth twice in dying ill : as we die but once , so we die but ill or well once . ye see now the number of your moneths is written in god's book , & as one of the lord's hirelings , ye must work till the shadow of the evening come upon you , & ye shall run out your glass even to the last pickle of sand : fulfill your course with joy , for we take nothing to the grave with us , but a good or evil conscience . and although the skie clear after this storm , yet clouds will engender another : ye contracted with christ , i hope , when first ye began to follow him , that ye would bear his cross ; fulfill your part of the contract with patience & break not to jesus christ : be honest , brother , in your bargaining with him , for who knoweth better how to bring up children then our god ? for [ to lay aside his knowledge , of the which there is no searching out ] he hath been practised in bringing up his heirs these years , & his bairns are all well brought up , & many of them are honest men now at home up in their own house in heaven , & are entred heirs to their father's inheritance : now the form of his bringing up was by chastisements , scourging , correcting , nurturing : see if he maketh exception of any of his bairns , rev. . . heb. . , . no : his eldest son & his heir , iesus , is not excepted . heb. . . suffer we must , ere we were born god dcreed it , & it is easier to complain of his decree then to change it . it is true , terrors of conscience cast us down , & yet without terrors of conscience we cannot be raised up again ; fears & doubtings shake us , & yet without fears & doubtings we would soon sleep and loose our grips of christ ; tribulation & tentations will almost loose us at the root , & yet without tribulations & temptations we can now no more grow , then herbs or corn without rain . sin & satan & the world will say & cry in our ear that we have a hard reckoning to make in judgement , & yet none of these three , except they lye , dare say in our face that our sin can change the tenour of the new covenant . forward then , dear brother , & lose not your grip , hold fast the truth , for the world sell not one dram weight of god's truth , especially now whē most mē measure truth by time , like young sea-men setting their compass by a cloud : for now time is father & mother to truth in the thoughts & practices of our evil time. the god of truth establish us ; for alas ! now there are none to comfort the prisoners of hope & the mourners in zion : we can doe little except pray & mourn for iosep● in the stocks : and let their tongue cleave to the roof of their mouth , who forget ierusalem now in her day : and the lord remember edom & render to him as he hath done to us . now , brother , i will not weary you , but i intreat you remember my dearest love to mr david dickson ; with whom i have small acquaintance , yet i bless the lord , i know he both prayeth & doeth for our dying kirk . remember my dearest love to iohn stuart , whom i love in christ , & show him from me , i doe alwayes remember him , & hope for a meeting : the lord jesus establish him more & more , though he be already a strong man in christ. remember my heartiest affection in christ to ●illiam rodger , whom i also remember to ●od : i wish the first newes i hear of him & you & all that love our common saviour in these bounds , may be , that ye are so knit & linked & kindly fastened in love with the son of god , that ye may say , now if we would never so fain escape out of christ's hands , yet love hath so bound us , that we cannot get our ●ands f●ce again , he hath so ravished our hearts , that there is no loosing of his grips , the chains of his soul-ravishing love are so s●rong , that the crave nor death will not b●●●k them . i hope , brother , yea i doubt not of it , but ye lay me & my first entry to the lord's vineyard , & my flock before him who hath put me in his work , as the lord knoweth since first i saw you , i have been mindfull of you . marion mcknaught doeth remember most heartily her love to you & to iohn stuart : blessed be the lord , that in god's mercy i found in this countrey such a woman , to whom jesus is dearer then her own heart , when there be so many that cast christ over their shoulder . good brother , call to minde the memory of your worthy father now asleep in christ , & as his custom was , pray continually , & wrestle for the life of a dying breathless kirk : and desire iohn stuart not to forget poor zion , she hath ●ew friends & few to speak one good word for her . now i commend you , your whole soul & body & spirit to jesus christ & his keeping , hoping ye will die & live , stand & fall , with the cause of our master , jesus : the lord jesus himself be with your spirit . anwoth . feb. . . your loving brother in our lord iesus , s. r. to my lady kenmure . ( ) madam . i have longed exceedingly to hear of your life & health , & growth in the grace of god. i lacked the opportunity of a bearer , in respect i did not understand of the hasty departure of the last , by whom i might have saluted your la : & therefore i could not write before this time . i intreat you , madam let me have two lines from you concerning your present condition : i know ye are in grief & heaviness , & if it were not so , ye might be afraid , because then your way should not be so like the way that our lord saith , leadeth to the new ierusalem : sure i am , if ye knew what were before you or if ye saw but some glances of it , ye would with gladness swim through the present floods of sorrow , spreading forth your arms out of desire to be at land : if god have given you the earnest of the spirit as part of payment of god's principal summe , ye have to rejoyce , for our lord will not lose his earnest , neither will he goe back or repent him of the bargain . if ye finde at some time a longing to see god , joy in the assurance of that sight [ howbeit that feast be but like the passover that cometh about onely once a year ] peace of conscience , liberty of prayer , the doors of god's treasure casten up to the soul ; & a clear sight of himself looking out & saying with a smiling countenance , welcome in to me , afflicted soul ; this is the earnest that he giveth sometimes , & which maketh glad the heart , & is an evidence that the bargain will hold : but to the end ye may get this earnest , it were good to come oft in terms of speech with god , both in prayer & hearing of the word : for this is the house of wine , where ye meet with your welbeloved , here it is where he kisseth you with the kisses of his mouth , and where ye feel the smell of his garments , and they have indeed a most fragrant & glorious smell : ye must , i say , wait upon him , & be often communing with him whose lips are as lilies , dropping sweet smelling myrrhe , & by the moving thereof he will asswage your grief : for the christ that saveth you is a speaking christ , the church knoweth him , cant. . by his voice , & she can discern his tongue amongst a thousand : i say this to the end ye should not love th●se dumb masks of antichristian ceremonies , that the church where ye are for a time , hath casten over the christ whom your soul loveth : this is to set before you a dumb christ : ●ut when our lord cometh , ●e speaketh to the heart in the simplicity of the gospel . i have neither tongue nor pen to express to you the happiness of such as are in christ : when ye have sold all that ye have & bought the field wherein this pearl is , ye will think it no bad market , for if ye be in him , all his is yours , & ye are in him , therefore because he liveth , ye shall live also , ioh. . . and what is that else ? but as if the son had said , i will not have heaven except my redeemed ones be with me , they & i cannot live asunder . abide in me & i in you , ioh. . . o sweet communion , when christ & we are through other , & are no longer two ! father , i will that these whom thou hast given me , be with me where i am , to behold my glory that thou hast given me . ioh. . . amen ; dear jesus , let it be according to that word . i wonder that ever your heart should be casten down , if ye beleeve this truth : & they are not worthy of jesus christ , who will not suffer forty years troubles for him , since they have such glorious promises : but we fools beleeve these promises as the man that read plato's writings concerning the immortality of the soul , so long as the book was in his hand , he beleeved all was true , & that the soul could not die ; but so soon as he laid by the book , presently he began to imagine that the soul is but a smoke or airy vapour that perisheth with the expiring of the breath : so we at starts doe assent to the sweet & precious promises , but laying aside god's book we begin to call all in question : it is faith indeed to beleeve without a pledge & to hold the heart constant at this work , & when we doubt , to run to the law & to the testimony & stay there : madam , hold you here , here is your father's testament , read it , in it he hath left to you remission of sins & life everlasting if all that ye have here be crosses & troubles , down-castings , frequent desertions , & departure of the lord , who is suiting you in marriage ; courage , he who is wooer and suiter should not be an houshold-man with you , till ye and he come up to his father's house together : he purposeth to doe you good at your latter end . deut. : . & to give you rest from the dayes of adversity , psal. , . it is good to bear the yoke of god in your youth , lam. : . turn in to your strong hold as a prisoner of hope , zech. , . for the vision is for an appointed time , but at the end it shall speak & not lye , though it tarry , wait for it , because it will surely come , it will not tarry , hab , , . hear himself saying , isa , , . come my people [ rejoyce , he calleth on you ] enter thou into thy chambers , & shut thy doors about thee : hide thy self as it were for a little moment , till the indignation be past . beleeve then , beleeve & be saved : think not hard ●f ●e get not your will , nor your delights in this life ; god will have you to rejoyce in nothing but himself : god forbid that ye should rejoyce in any thing , but in the cross of christ , gal . . our church , madam , is decaying , she is like ephraim's cake , & gray hairs are here & there upon her , & she knoweth it not , hos. , . she is old & gray haired , near the grave , & no man taketh it to heart , her wine is sowre & is corrupted . now if phinehas wife did live , she might travel in birth & die to see the ark of god taken & the glory departing from our israel : the power and life of religion is away : woe be to us , for the day goeth away , for the shadows of the evening are stretched out , ier , , . madam , zion is the ship wherein ye are carried to canaan , if she suffer sh●p-wrack ye will be casten over-board upon death & life , to swim to land upon broken boards : it were time for us by prayer to put upon our master-pilot iesus , & to cry , master save us , we perish . grace , grace ●e with you . we would think it a blessing to our kirk to see you here , but our sins withold good things from us . the great messenger of the covenant preserve you in body & spirit . anwoth . feb. . . yours in the lord , s. r. to my lady kenmure . ( ) madam . grace mercy & peace be multiplied upon you : i received your la : letter , in the which i perceive your case in this world smelleth of a fellowship & communion with the son of god in his sufferings : ye cannot , ye must not have a more pleasant or more easie condition here , then he had , who through afflictions was made perfect , heb. : , we may indeed think , cannot god bring us to heaven with ease & prosperity ? who doubteth but he can ? but his infinite wisdom thinketh & decreeth the contrary , and we cannot see a reason of it , yet he hath a most just reason : we never with our eyes saw our own soul , yet we have a soul ; we see many rivers , but we know not their first spring & original fountain , yet they have a beginning . madam , when ye are come to the other side of the water & have set down your foot on the shore of glorious eternity , & look back again to the waters & to your wearisom journey , & shall see in that clear glass of endless glory , nearer to the bottom of god's wisdom ; ye shall then be forced to say , if god had done otherwise with me then he hath done , i had never come to the enjoying of this crown of glory . it is your part now to beleeve & suffer & hope & wait on , for i protest in the presence of that all-discerning eye , who knoweth , what i write & what i think , that i would not want the sweet experience of the consolations of god , for all the bitterness of affliction : nay , whether god come to his children with a rod or a crown , if he come himself with it , it is well : welcome , welcome jesus , what way soever thou come , if we can get a sight of thee : & sure i am , it is better to be sick , providing christ come to the bed-side & draw the curtains & say , courage , i am thy salvatiō , thē to enjoy health being lustie & strong , & never to be visited of god. worthy & de a● lady , in the strength of christ , fight & overcome : ye are now your alone , but ye may have for the seeking , three alwayes in your company , the father , son , & holy spirit : i trust they are near you . ye are now deprived of the comfort of a lively ministery , so was israel in their captivity , yet hear god's promise to them , ezek. : . therefore say , thus saith the lord god , although i have cast them far off among the heat e● & although i have scattered them among the countreys , yet will be to them as a little sanctuary in the countreys where they shall come : behold a sanctuary , for a sanctuary , god himself in the place & room of the temple of ierusalem : i trust in god , carrying this temple about with you , ye shall see iehovah's beauty in his house . we are in great fears of a great & fearfull trial to come upon the kirk of god ; for these who would build their houses & nests upon the ashes of mourning ierusalem , have drawn our king upon hard & langerous conclusions against such as are termed puritans , for the rooting of them out . our prelats [ the lord take the keyes of his house from these bastard-porters ] assure us , that for such as will not confor● , there is nothing but imprisonment & deprivation● the spouse of jesus will ever be in the fire , but i trust in my god , she shall not consume , because of the good-will of him who dwelleth in the bu●h for he dwelleth in it with good will. all sort of crying sins without controlment abound in our land 〈◊〉 the glory of the lord is departing from israel , & the lord is looking back over his shoulder , to see if any will say , lord tarry , & no man requesteth him to stay . corrupt & false doctrine is openly preached by the idol-shepherds of the land. for myself , i have daily griefs through the disobedience unto , & contempt of the word of god. i was summoned before the high commission by a profligate person in this parish , convicted of incest : in the business mr alexander colvill [ for respect to your la : ] was my great friend , & wrote a most kinde letter to me : the lord give him mercy in that day . upon the day of my compearance , the sea & winds refused to give passage to the bishop of st andrews . i intreat you la : thank mr alexander colvill with two lines of a letter . my wife now after long disease & torment , for the space of a year & moneth , is departed this life : the lord hath done it , blessed be his name . i have been diseased of a fever tertian for the space of thirteen weeks , & am yet in that sickness , so that i preach but once on the sabbath with great difficulty : i am not able either to visite or examine the congregation . the lord jesus be with your spirit . anwoth . . june . . your la : at all obedience , s. r. to my lady kenmure ( . ) madam . having saluted you in the lord jesus , i thought it my duty , having the occasion of this bearer , to write again unto your la : though i have no new purpose but what i wrote of before : yet ye cannot be too often awakned to go forward towards your city , since your way is long , and [ for any thing ye know ] your day is short ; & your lord requireth of you as ye advance in years , & steal forward insensibly towards eternity , that your saith may grow and ripen for the lords harvest , for the great husband-man giveth a season to his fruits that they may come to maturitie , & having gotten their fill of the tree , they may then be shaken & gathered in for his use ; whereas the wicked rot upon the tree , & their branch shall not be green . job . . . . he shall shake off his unripe grapes as the vine , and shall cast oft his flower as the olive . it is god's mercy to you , ●adam , that 〈◊〉 giveth you your fill , even to loathing , of this bitter world , that ye may willingly leave it , & like a full and satisfied banquetter , long for the drawing of the table ; and at last having trampled under your feet , all the ●otten pleasure that are under un & moon ; and having rejoyced as though ye rejoyced not , and having bought as though ye possessed not , cor. . . ye may like an old crazie ship , arrive at your lord's harbour , & be made welcome , as one of these who have ever had one foot loose from this earth , longing for that place where your soul shall feast & banquet for ever & ever , upon a gloriou● sight of the incomprehensible trinity , & where ye shall see the fair face of the man christ ; even the beautifull face that was once for your cause more marred then any of the visages of the sons of men . isa : , . and was all covered with spitting & blood : be content to wade through the waters betwixt you & glory with him , holding his hand fast , for he knoweth all the foords : howbeit ye may be duckt , yet ye cannot drown , being in his company : & ye may all the way to glory , see the way bedewed with his blood who is the fore-runner : be not afraid therefore , when ye come even to the black & swelling river of death , to put in your foot & wade after him ; the current how strong soever cannot carry you down the water to hell , the son of god , his death & resurrection are stepping-stones & a stay to you : set down your feet by faith upon these stones , & goe through as on dry land : if ye knew what he is preparing for you , ye would be too glad ; he will not [ it may be ] give you a full-draught , till ye come up to the well-head , and drink , yea drink abundantly of the pure river of the water of life , that proceedeth out from the throne of god and from the lamb. rev. , . madam , ●tire not , weary not , i dare finde you the son of god caution when ye are got up thither , and have casten your eyes to view the golden city and the fair & never-withering tree of life , that beareth twelve manner of fruits every moneth , ye shall then say , four and twenty hours abode in that place is worth threescore & ten years sorrow upon earth . if ye can but say , ye long earnestly to be carried up thither [ as i hope you cannot for shame deny him the honour of having wrought that desire in your soul ] then hath your lord given you earnest : and , madam , doe ye beleeve that our lord will lose his earnest , & rue of the bargain , & change his minde , as if he were a man that can lye , or the son of man that can repent ? nay , he is unchangeable , & the same this year that he was the former year : and his son jesus , who upon earth eat & drank with publicans & sinners , & spake & conferred with whores & harlots , & put up his holy hand and touched the lepers filthy skin , & came evermore nigh sinners ; even now in glory , is yet that same lord : his honour & his great court in leaven hath not made him forget his poor friends on earth : in him , honours change not manners , and he doeth yet desire your company : take him for the old christ , and claim still kindness to him , and say , oh it is so , he is not changed , but i am changed : nay , it is a part of his unchangeable love , and an article of the new covenant to keep you that ye cannot dispon him , nor sell him : he hath not played fast and loose with us in the covenant of grace , so , that we may run from him at our pleasure : his love hath made the bargain surer then so ; for jesus , as the cautioner is bound for us , heb , , . and it cannot stand with his honour to die in the burrows [ as we use to say ] and lose these whom he must render again to the father , when he shall give up the kingdom to him : consent and say am●… to the promises , and ye have sealed that god is tru●… and christ is yours : this is an easie market : ye but look on with faith ; for christ suffered all and paid all . madam , fearing i be tedious , to your la : i must stop here , desiring alwayes to hear that your la : is well , and that ye have still your face up the mountain . pray for us , madam , and for zion whereof ye are apart : we expect a trial : god's wheat in this land must goe through satan's sieve , but their faith shall not fail . i am still wrestling in our lord's work , and have been tried and tempted with brethren who look awry to the gospel . now he that is able to keep you untill that day , preserve your soul , body & spirit , & present you before his face with his own bride , spotless & blamless . anwoth . nov. . . your la to be commanded alwayes in the lord iesus . s r. to my lady kenmure . ( . ) madam . i am grieved exceedingly that your la : should think , or have cause to think that such as love you in god , in this countrey , are forgetfull of you : for my self , madam , i ow to your la ; all evidences of my high respect ( in the sight of my lord , whose truth i preach , i am bold to say it ) for his rich grace in you : my communion put off till the end of a longsom & rainny harvest & the presbyteriall exercise [ as the bearer can inform your la : ] hindered me to see you : and for my people's sake [ finding them like hot iron , that cooleth being out of the fire , and that is pliable to no work ] i doe not stir abroad , neither have i left them at all since your la : was in this countrey , save at one time onely , about two years agoe ; yet i dare not say but it is a fault , howbeit no defect in my affection : and i trust to make it up again , so soon as possibly i am able , to wait upon you . madam , i have no new purpose to write unto you , but of that which i think , nay , which our lord thinketh needfull , that one thing , marie's good part , which ye have chosen , luk : , . madam , all that god hath , both himself and the creatures , he is dealing and parting amongst the sons of adam : there are none so poor as that they can say in his face , he hath given them nothing ; but thereis no small ods betwixt the gifts given to lawfull bairns and to bastards : and the more greedy ye are in suiting , the more willing he is to give , delighting to be called open handed : i hope your la : laboureth to get assurance of the surest patrimony , even god himself ; ye will finde in christianity , that god aimeth in all his dealings with his children , to bring them to a high contempt , of and deadly feud with the world , and to set an high price upon christ , & to think him one who cannot be bought for gold , & well-worthy the fighting for : and for no other cause , madam , doeth the lord withdraw from you the childish toyes & the earthly delights that he giveth unto others ; but that he may have you wholly to himself : think therefore of the lord , as of one who cometh to wooe you in marriage , when ye are in the furnace ; he seeketh his answer of you in affliction , to see if ye will say even so i take him : madam , give him this answer pleasantly , & in your minde doe not secretly grudge nor murmure : when he is striking you in love , beware to st●…e again : that is dangerous , for these who strike again , shall get the last blow : if i hit not upon the right string , it is because i am not acquainted with your la : present condition ; but i beleeve your la : goeth on foot laughing & putting on a good countenance before the world , & yet ye carry heaviness about with you : ye doe well , madam , not to make them witnesses of your grief who cannot be curer● of it : but be exceeding charitable of your dear lord : as there be some friends worldly of whom ye will not entertain an ill thought , far more ought ye to beleeve good evermore of your dear friend , that lovely fair person iesus christ. the thorn is one of the most cursed & angry & crabbed weeds , that the earth yeeldeth , & yet out of it springeth the rose , one of the sweetest smelled flowers & most delightfull to the eye , that the earth hath : your lord shall make joy & gladness out of your afflictions , for all his roses have a fragrant smell : wait for the time when his own holy hand shall hold them to your nose , & if ye would have present comfort under the cross , be much in prayer , for at that time your faith kisseth christ & he kisseth the soul , & o if the breath of his holy mouth be sweet ! i dare be caution , out of some small experience , that ye shall not be beguiled ; for the world [ yea , not a few number of god's children ] know not well what that is , which they call a godhead : but madam , come near to the godhead & look down to the bottom of the well , there is much in him , & sweet were that death to drown in such a well : your grief taketh liberty to work upon your minde , when ye are not busied in the meditation of the eveedelighting & all-blessed godhead . if ye would lay the price ye give out [ which is but some few years pain & trouble ] beside the commodities ye are to receive , ye would see they are not worthy to be laid in the ballance together ; but it is nature that maketh you look what ye give out , & weakness of faith that hindereth you to see what ye shall take in . amend your hope & frist your faithfull lord a while , he maketh himself your debter in the new covenant , he is honest , take his word , na●um . . . affliction ●hail not spr●…g up the second time . rev. . he that overcometh shall inherit all things . of all thing . then which ye want in this life , madam , i am able to say nothing , if that be not beleeved which ye have , rev. , . & rev. . . the overcomer shall be clothed in white raiment , &c. & ver : . 〈…〉 the overcomer i will give to sit ●ite me 〈◊〉 my throne 〈◊〉 i overcame & am set down with my father in his throne . consider , madam , if ye are not high up now , & far ben in the palace of our lord , when ye are upon a throne in white raiment at lovely christ's elbow . o th ice fools are we , who like new born princes weeping in the cradle , know not that there is a kingdom before them ! then let our lord 's sweet hand square us and hammer us , & strike off the knots of pride , self-love , & world-worship & infidelity , that he may make us stones and pillars in his father's house . rev. , . madam , what think ye to take binding with the fair corner-stone iesus ? the lord give you wisdom to beleeve & hope , your day is coming : i hope to be a witness of your joy , as i have been a hearer & beholder of your grief . think ye much to follow the heir of the crown , who had experience of sorrows & was acquainted with grief , isa . it were pride to aime to be above the king's son : it is more then we deserve that we are equals in glory , in a manner . now commending you to the dearest grace & mercy of god , i rest . anwoth . jan. . . your la : at all obedience in christ , s. r. to my lady kenmure . ( ) madam . understanding , a little after the writing of my last letter , of the going of this bearer , i would not omit the oppornity of remembring your la : still harping upon that string , which in our whole life-time is never too often touched upon , nor is our lesson well enough learned , that there is a necessity of advancing in the way to the kingdom of god , of the contempt of the world , of denying our self & bearing of our lord's cross , which is no less needfull for us then daily food : & among many marks that we are on this journey & under sail toward heaven , this is one , when the love of god so filleth our hearts , that we forget to love & care too much for the having or wanting of other things , as one extreme heat burneth out another . by this , madam , ye know ye have betrothed your soul in marriage to christ , when ye doe make but small reckoning of all other suiters or wooers , & when ye can [ having little in hand , but much in hope ] live as a young heir , during the time of his non-age & minority , being content to be as hardly handled & under as precise a reckoning , as servants , because his hope is upon the inheritance : for this cause god's bairns take well with spoiling of their goods ; heb. . . knowing in themselves that they have in heaven a better , & an enduring substance . that day that the earth & the works therein shall be burnt with fire , pet. . . your hidden hope & your hidden life shall appear : & therefore since ye have not now many years to your endless eternity , & know not how soon the skie above your head will rive , & the son of man will be seen in the clouds of heaven , what better & wiser course can ye take then to think that your one foot is here & your other foot in the life so come , & to leave off loving , desiring , or grieving for the wants that shall be made up when your lord & ye shall meet , & when ye shall give in your bill , that day , of all your wants here ? if your losses be not made up , ye have place to challenge the almighty , but it shall not be so , ye shall then rejoyce with joy unspeakable & full of glory , & your joy shall none take from you . ioh. , . it is enough that the lord hath promised you great things , onely let the time of bestowing them be in his own carving : it is not for us to set an hou●-glass to the creator of time , since he & we differ onely in the t●…e of payment : since he hath promised payment & we beleeve it , it is no great matter , we will put that in his own will , as the frank buyer who cometh near to what the seller seeketh , useth at last to refer the difference to his will & so cutteth off the course of mutuall prigging . madam , doe not prigge wish your frank-hearted & gracious lord about the time of the fulfilling of your joyes , it will be , god hath said it , bide his harvest , wait on upon his whitsorday : his day is better then your day , he putteth not the hook in the corn till it be ripe & full-eared : the great angel of the covenant bear you company , till the trumpet shall sound & the voice of the archangel awaken the dead . ye shall finde it your onely happiness under whatever thing disturbeth & ●●●sseth the peace of your minde in this life , to love nothing for it self , but onely god for himself : it is the crcoked love of some harlots , that they love bracelets , ear-rings , & rings better then the lover that sendeth them : god will not be so loved , for that were to behave as harlots & not as the chaste spouse , to abate from our love whē these things are pulled away : cur love to him should begin on earth as it shall be in heaven , for the bride taketh not by a thousand degrees so much delight in her wedding garment , as she doeth in her bridegroom ; so we in the life to come , howbeit clothed with glory as with a robe , shall not be so much affected with the glory that goeth about us , as with the bridegroom 's joyfull face & presence . madam , if ye can win to the here , the field is won ; & your minde , for anything ye want or for any thing your lord can take from you , shall soon be calmed & quieted : get himself as a pawne & keep him , till your dear lord come & loose the pawne , & ●ue upon you & give you all again , that he took from you , even a thousand talents for o●e penny : it is not ill to lend god willingly , who otherwise both will & may take from you against your will : it is good to play the ●surer with him , & take in , in stead of ten of the hundred , an hundred often , an hundred of one . madam , fearing to be tedious to you , i break off here , commending you [ as i trust to doe , while i live ] your person , wayes , burdens & all that concerneth you , to that almighty who is able to bear you & your burdens : i still remember you to him who will cause you one , day to laugh . i expect that what ever ye can doe by word or deed , for the lord 's friendless zion , ye will doe it : she is your mother , forget her not , for the lord intendeth to melt & try this land , & it is high time we were all upon our feet , & falling about to try what claim we have to christ : it is like the the bridegroom will be taken from us & then we shall mourn : dear iesus , remove not , else take us with thee ! grace , grace be with you for ever . anwoth , . jan. . your la : at all dutifull obedience , s. r. to my lady kenmure . ( ) madam . your la : will not [ i know ] weary nor offend , though i trouble you with many letters ; the memory of what obligations i am under to your la : is the cause of it . i am possibly impertinent in what i write , because of my ignorance of your present estate : but for all that is said , i have learned of m : w. d. that ye have not changed upon , nor wearied of your sweet master , christ , & his service ; neither were it your part to change upon him , who resteth in his love . ye are among honourable company & such as affect grandour & court . but , madam , thinking upon your estate , i think i see an improvident wooer coming too late to seek a bride , because she is contracted already & promised away to another , & so the wooer's busking & bravery [ who cometh to you as who but he ] is in vain : the outward pomp of this busie wooer , a beguiling world , is now coming in to sute your soul too late , when ye have promised away your soul to christ many years agoe : and i know , madam , what answer ye may now justly make to the late suter , even this , ye are to long of coming : my soul , the bride , is away already , & the contract with christ subscribed , & i cannot cause , but i must be honest & faithfull to him . honourable-lady , keep your first love , & hold the first match with that soul-delighting lovely bridegroom , our sweet , sweet jesus , fairer then all the children of men , the rose of sharon , & the fairest & sweetest smelled rose in all his father's garden , there is none like him : i would not exchange one smile of his lovely face , with kingdoms . madam , let others take their silly feckless heaven in this life , envy them not , but let your soul , like a tarrowing & misiearned childe take the dorts [ as we use to speak ] or cast at all things & disdain them , except one onely , either christ or nothing : your welbeloved , jesus , will be content that ye be here devotely proud & ill to please , as one that contemneth all husbands but himself : either the king's son or no husband at all , this is humble & worthy ambition : what have ye to doe to dally with a whorish & foolish world ? your jealous husband will not be content that ye look by him to another , he will be jealous indeed & offend , if ye kiss another but himself . what weights doe burden you , madam , i know not ; but think it great mercy that your lord from your youth hath been hedging in your out-straying affections , that they may not goe a whoring from himself : if ye were his bastard , he would not nurture you so : if ye were for the slaughter , ye would be fatned : but be content , ye are his wheat growing in our lord's field , matth. : v. , . and if wheat , ye must goe under our lord's threshing instrument in his barn-●oor & through his sieve , amos : v. . and through his mill to be bruised , as the prince of your salvation , iesus , was , isa. : . that ye may be found good bread in your lord's house . lord jesus , bless the spiritual husbandry , & separate you from the chaff that dow not bide the wind . i am perswaded your glass is spending it self by little & little , & if ye knew who is before you , ye would rejoyce in your tribulations : think ye it a small honour to stand before the throne of god and the lamb , & to be clothed in white , & to be called to the marriage-supper of the lamb , & to be led to the fountain of living waters & to come to the well-head , even god himself , & get your fill of the clear , cold , sweet , refreshing water of life , the king 's own well , & to put up your now sinfull hand to the tree of life , & take down & eat the sweetest apple in all god's heavenly paradise , jesus christ , your life & your lord ? up your heart . shout for joy , your king is coming to fetch you to his father's house . madam , i am in exceeding great heaviness , god thinking it best for my own soul thus to exercise me , thereby ( it may be ) to fit me to be his mouth to others : i see & hear , at home & abroad , nothing but matter of grief & discouragement , which indeed maketh my life bitter : and i hope in god never to get my will in this world , & i expect ere long a fiery trial upon the church , for as many men almost in england & scotland , as many false friends to christ , & as many pulling and drawing , to pull the crown off his holy head , & for fear that our beloved stay amongst us [ as if his room were more desirable then himself ] men are bidding him goe seek his lodging . madam , if ye have a part in silly friendless zion [ as i know ye have ] speak a word on her behalf to god & man : if ye can doe nothing else , speak for jesus , & ye shall thereby be a witness against this declining age . now from my very soul , laying & leaving you on the lord , & desiring a part in your prayers [ as my lord knoweth , i remember you ] i deliver over your body , spirit & all your necessities to the hands of our lord , & remains for ever . answeth . febr. . . your la. in your sweet lord iesus & mine . s. r. to my lady kenmure . ( ) madam . the cause of my not writing to your la : is not my forgetfulness of you , but the want of the opportunity of a convenient bearer , for i am under more then a simple obligation to be kinde [ in paper , at least ] to your la : i bless our lord through christ , who hath brought you home again to your countrey from that place where ye have seen with your eyes that which our lord's truth taught you before , to wit , that worldly glory is nothing but a vapour , a shadow , the foam of the water , or something less & lighter , even nothing , & that our lord hath not without cause said in his word , cor. . . the countenance or fashion of this world passeth away : in which place our lord compareth it to an image in a looking-glass , for it is the looking-glass of adam's sons : some come to the glass & see in it the picture of honour and but a picture indeed , for true honour is to be great in the sight of god ; & others see in it the shadow of riches , & but a shadow indeed , for durable riches stand as one of the maids of wisdom upon her left hand , prov. . . & a third sort see in it the face of painted pleasures , & the beholders will not beleeve but the image they see in this glass is a living man , till the lord come & break the glass in pieces & remove the face , & then , like pharaoh awakened , they say , and behold it was a dream . i know your la : thinketh your self little in the common of this world , for the favourable aspect of any of these three painted faces , & blessed be our lord that it is so , the better for you : madam , they are not worthy to be wooers to sute in marriage your soul , that looks to an higher match then to be married upon painted clay : know therefore , madam , the place whither our lord jesus cometh to wooe a bride , it is even in the furnace : for if ye be one of zion's daughters ( which i ever put beyond all question , since i first had occasion to see in your la : such pregnant evidences of the grace of god ) the lord who hath his fire in zion & his furnace in ierusalem , isa. : . is purifying you in the furnace . and therefore be content to live in it , and every day to be adding & sowing-to a pasment to your wedding garment , that ye may be at last decored & trimmed as a bride for christ , a bride of his own busking , beautified in the hidden man of the heart , forgetting your father's house , so shall the king greatly desire your beauty , psal. : . if your la : be not changed ( as i hope ye are not ) i beleeve ye esteem your self to be of these whom god hath tried these many years & refined as silver . but , madam , i will shew your la : a priviledge that others want & ye have in this case : such as are in prosperity & are fatted with earthly joyes , & encreased with children & friends , though the word of god is indeed written to such for their instruction , yet to you [ who are in trouble ] spare me , madam , to say this [ from whom the lord hath taken many children , & whom he hath exercised otherwise ] there are some chapters , some particular promises in the word of god , made , in a most special manner , which should never have been yours so , as they now are , if ye had your portion in this life as others : & therefore , all the comforts , promises & mercies god offereth to the afflicted , they are as many love-letters written to you ; take them to you , madam , & claim your right & be not robbed : it is no small comfort that god hath written some scriptures to you , which he hath not written to others , ye seem rather in this to be envied then pitied , & ye are indeed in this , like people of another world & these that are above the ordinary rank of mankinde , whom our king & lord , our bridegroom iesus , in his love-letter to his welbeloved spouse , hath named beside all the rest , & hath written comforts and his hearry commendations , in the of i saiah , vers , . bsal. , , , to you : read these & the like , & think your god is like a friend that sendeth a letter to a whole house & family , but speaketh in his letter to some by name that are dearest to him in the house : ye are then , madam , of the dearest friends of the bridegroom : if it were lawfull , i would envie you , that god honoured you so above many of his dear children . therefore , madam , your partis , in this case [ seeing god taketh nothing from you , but that which he is to supply with his own presence ] to desire your lord to know his own room , & take it even upon him to come in , in the room of dead children , iehovah know thy own place & take it to thee , is all ye have to say : madam , i perswade my self , that this world is to you an uncouth innes , & that ye are like a traveller who hath his bundel upon his back & his staff in his hand & his feet upon the door-threshold : goe forward , honourable & elect lady , in the strength of your lord [ let the world bide at home & keep the house ] with your face toward him who longeth more for a sight of you , then ye can doe for him : ere it be long he will see us : i hope to see you laugh as cheerfully after-noon , as ye have mourned before-noon : the hand of the lord , the hand of the lord be with you in your journey : what have ye to doe here ? this is not your mountain of rest , arise then and set your foot up the mountain , goe up out of the wilderness leaning upon the shoulder of your beloved , caent , , v. , if ye knew the welcome that abideth you when ye come home , ye would hasten your pace , for ye shall see your lord put up his own holy hand to your face & wipe all tears from your eyes , & i trow , then ye shall have some joy of heart . madam , paper willeth me to end before affection : remember the estate of zaon , pray that ierusalem may be as zechariah prophesied , ch. : . a burdensom stone for all , that whosoever boweth down to roll the stone out of the way , may hurt & break the joynts of their back & strain their arms & disjoynt their shoulder-blades , & pray iehovah that the stone may lie still in it's own place & keep bond with the corner-stone , i hope it shall be so , he is a skilled master-builder who laid it . i would , madam , under great heaviness be refreshed with two lines from your la : pen , which i refer to your own wisdom . madam , i would seen undutifull not to shew you that great solistation is made by the town of kircudbright for to have the use of my poor labours amongst them : if the lord shall call & his people cry , who am i to resist ? but without his seen calling & till the flock whom i now oversee , be planted with one to whom i dare intrust christ's spouse , gold nor silver nor favour of men , i hope , shall not loose me . i leave your la : praying more earnestly for grace & mercy to be with you & multiplied upon you here & hereafter , then my pen can express . the lord jesus be with your spirit . kirkcudbright . your la at all obedience in the lord , s. r. to my lady kenmure . ( . ) madam . having saluted you with grace & mercy from god our father & from our lord jesus christ , i long both to see your la : & to hear how it goeth with you ; i doe remember you , & present you & your necessities to him who is able to keep you & present you blameless before his face with joy : & my prayer to our lord is that ye may be sick of love for him who died of love for you , i mean , your saviour jesus : and o sweet were that sickness to be soul-sick for him ! and a living death it were , to die in the fire of the love of that soul-lover , iesus ! and madam , if ye love him ye will keep his commandements , & this is not one of the least , to lay your neck cheerfully & willingly under the yoke of jesus christ : for i trust your la : did first contract and bargain with the son of god to follow him upon these terms , that by his grace ye should endure hardship & suffer affliction as the souldier of christ : they are not worthy of jesus who will not take a blow for their master's sake : for our glorious peace-maker , when he came to make up the friendship betwixt god & us , god bruised him & strooke him , the sinfull world also did beat him and crucifie him ; yet he took buffets of both the parties , and honour to our lord jesus , he would not leave the field for all that , till he had made peace betwixt the parties . i perswade ●y self , your sufferings are but like your saviour's [ yea incomparably less & lighter ] which are called but a bruising of his ●eel . gen. . , a wound far from the heart : your life is hid with christ in god , col. . . and therefore ye cannot be robbed of it . our lord handleth us as fathers doe their young children ; they lay up jewels in a place above the reach of the short arm of bairns , else ●ai●ns would put up their hands & take them down & lose them soon : so hath our lord done with our spiritual life , jesus christ is the high coffer in the which our lord hath hid our life , we children are not able to reach up our arm so high as to take down that life & lose it , it is in our christ's hand : o , long , long may jesus be lord-keeper of our life ! & happy are they that can with the apostle , tim. . lay their soul in pawne in the hand of jesus , for he is able to keep that which is committed in pawne to him against that day . then , madam , so long as this life is not hurt , all ether troubles are but touches in the heel : i trust ye will soon be cured . ye know , madam , kings have some servants in their court that receive not present wages in their hand , but live upon their hopes : the king of kings also hath servants in his court that for the present get little or nothing but the heavie cross of christ , troubles without & terrours within , but they live upon hope , when it cometh to the parting of the inheritance , they remain in the house as heirs : it is better to be so , then to get present payment & a portion in this life , an inheritance in this world [ god forgive me that i should honour it with the name of an inheritance , it is rather a farme-room ] & then in the end to be casten out of god's house with this word , ye have received your consolation , ye will get no more : alas ! what get they ? the rich glutton's heaven : oh but our lord , luk. . maketh it a sillie heaven ! he fared well [ saith our lord ] & delicately every day : oh no more ! a sillie heaven ! truly no more , except that he was clothed in purple , & that is all : i perswade my self . madam , ye have joy when ye think that your lord hath dealt more graciously with your soul. ye have gotten little in this life : it is true indeed : ye have then the more to crave , yea ye have all to crave : for except some tastings of the first fruits & some kisses of his mouth whom your soul loveth , ye get no more : but i cannot tell you what is to come ; yet i may speak as our lord doeth of it : the foundation of the city is pure gold , clear as crystall , the twelve ports are set with precious stones : if orchards & rivers commend a soil upon earth , there is a paradise there , wherein groweth the tree of life that beareth twelve manner of fruits every moneth , which is seven score & four harvests in the year , & there is there , a pure river of water of life proceeding out of the throne of god & of the lamb , & the city hath no need of the light of the sun or moon or of a candle , for the lord god almighty & the lamb is the light thereof . madam , beleeve and hope for this , till ye see & enjoy : jesus is saying in the gospel , come & see ; & he is come down in the chariot of truth wherein he rideth through the world to conquer mens souls , psal. . . & is now in the word saying , who will goe with me ? will ye goe ? my father will make you welcome & give you house-room , for in my father's house are many dwelling places : madam , consent to goe with him . thus i rest , commending you to god's dearest mercy . anwoth . yours in the lord iesus , s. r. to my lady kenmure . ( . ) madam . i am afraid now [ as many others are ] that at the sitting down of our parliament , our lord jesus his spouse shall be roughly handled : and it must be so , since false & deelining scotland , whom our lord took off the dunghill & out of hell , & made a fair bride to himself , hath broken her faith to her sweet husband , & hath put on the forehead of a whore ; & therefore he saith he will remove : would god we could stir up our selves to lay hold upon him , who being highly provoked with the handling he hath met with , is ready to depart ! alas , we doe not importune him by prayer & supplication , to abide amongst us● if we could but we●p upon ●●m & in the holy pertinacy of faith , wrestle wit●… & say we will not let thee goe , it may be that then , he who is easy to be intreated would yet , notwithstanding of our high provocations , condescend to stay & feed among the lilies , till that fair & desirable day break and the shadows fl●e away . ah! what cause of mourning is there ? when our gold is become dim , & the visage of our nazarites sometimes whiter then snow , is now become blacker then a coal , & levi's house , once comparable to fine gold , is now changed , & become like vessels in whom he hath no pleasure . madam , think upon this , that when our lord who hath his handkerchief to wipe the face of the mourners in zion , shall come to wipe away all tears frō their eyes , he may wipe yours also in the passing amongst others . i am confident , madam , that our lord will yet build a new house to himself , of our rejected and scattered stones : for our bridegroom cannot want a wife : can he live a widow ? nay , he will embrace both us the little young sister , & the elder sister the church of the iews , & there will yet be a day of it ; & therefore we have cause to rejoyce , yea to sing & shout for joy . the church hath been ●nce the world began , ever hanging by a small threed , & all the hands of hell & of the wicked have been drawing at the threed , but god be thanked they onely break their arms by pulling , but the threed is not broken , for the sweet fingers of christ our lord have spun and twisted it : lord hold the threed whole ! madam , stir up your husband to lay hold upon the covenant , & to doe good : what hath he to doe with the world ? it is not his inheritance : desire him to make him home over , & put to his hand to lay one stone or two upon the wall of god's house before he goe hence . i have heard also , madam , that your childe is removed : but to have or want is best as he pleaseth : whether she be with you or in god's keeping , think it all one ; nay think it the better of the two by far , that she is with him . i trust in our lord that there is something laid up and kept for you ; for our kinde lord who hath wounded you , will not be so cruel as not to allay the pain of your green wound ; & therefore claim christ still as your own , & own him as your one thing . so resting i recommend your la : your soul & spirit in pawne to him who keepeth all his father's pawnes , & will make an account of them faithfully , even to that fairest amongst the sons of men , our sweet lord jesus , the fairest , the sweetest , the most delicious rose in all his father's great field : the smell of that rose perfume your soul. anwoth . april . . . your la : in his sweetest lord iesus , s. r. to my lady kenmure . ( ) madam . i determined & was desirous also to have seen your la : but because of a pain in my arm i could not : i know ye will not impute it to any unsutable forgetfulness of your la : from whom at my first entry to my calling in this countrey , & since also , i received such comfort in my affliction , as i trust in god , never to forget it , & shall labour by his grace to recompense it the onely way possible to me , & that is , by presenting your soul , person , house & all your necessities , in prayer , to him ( whose i hope ye are , & ) who is able to keep you till that day of appearance , & to present you before his face with joy . i am confident your la : is going forward in the begun journey to your lord & father's home & kingdom ; howbeit ye want not temptations within & without : and who among the saints hath ever taken that castle without stroke of sword ? the chief of the house , our elder brother our lord iesus , not being excepted , who won his own house & home , due to him by birth , with much blood & many blowes . your la : hath the more need to look to your self , because our lord hath placed you higher then the rest , and your way to heaven lieth through a more wilde and waste wilderness then the way of many of your fellow-travellers , not onely through the midst of this wood of thorns the cumbersom world , but also through these dangerous paths the vain glory of it : the consideration whereof hath often moved me to pity your soul , & the soul of your worthy & noble husband : and it is more to you to win heaven , being ships of greater burden , and in the main sea , then for little vessels that are not so much in the mercy and reverence of the storms , because they may come quietly to their port by lanching alongst the coast : for the which cause ye doe much , if in the midst of such a tumult of business , & croud of temptations , ye shall give christ jesus his own court & his own due place in your soul. i know & am perswaded that , that lovely one iesus is dearer to you then many kingdome , and that ye esteem him your welbeloved and the standard-bearer among ten thousand cant. , , and it becometh him full well to take the place and the board-head in your soul , before all the world : i knew , & saw him with you in the furnace of affliction ; for there he wooed you to himself , & chose you to be his , & now he craveth no other hire of you but your love , & that he get no cause to be jealous of you : and therefore , dear & worthy lady , be like to the fresh river , that keepeth it's own fresh taste in the salt sea . this world is not worthy of your soul : give it not a good-day when christ cometh in competition with it . be like one of another countrey : home & stay not ; for the sun is fallen low , & nigh the tops of the mountains , & the shadows are stretched out in great length : linger not by the way : the world and sin would train you on & make you turn aside : leave not the way for them , & the lord jesus be at the voyage ! madam , many eyes are upon you , & many would be glad your la : should spill a christian , and ma● a good professour : lord jesus mar their godless desires , & keep the conscience whole without a crack ! if there be a hole in it , so that it take in water at a leck , it will with difficulty mend again : it is a dainty delicate creature , & a rare piece of the workmanship of your maker ; & therefore deal gently with it , & keep it intire , that amid●● this world's glory , your la : may learn to entertain christ , & whatsoever creature your la : findeth not to smell of him , it may have no better relish to you then the white of an egge . madam , it is a part of the truth of your profession , to drop words in the ears of your noble husband continually , of eternity , judgement , death , hell , heaven , the honourable profession , the sins of his father's house : he must reckon with god for his father's debt : forgetting of accounts payeth not debt : nay , the interest of a forgotten bond runneth up with god to interest upon interest : i know he looketh homeward & loveth the truth ; but i pity him with my soul , because of his many temptations : satan layeth upon men a burthen of cares above a load , & maketh a pack-horse of mens souls , when they are wholly set upon this world : we ow the devil no such service ; it were wisdom to throw off that load into a mire , & to cast all our cares over upon god. madam , think ye have no childe : subscribe a bond to your lord , that she shall be his if he take her , & thanks & praise & glory to his holy name , shall be the interest for a year's loan of her : look for crosses , & while it is fair weather , mend the sails of the ship . now , hoping your la : will pardon my tediousness , i recommend your soul & person to the grace & mercy of our sweet lord jesus , in whom i am anwoth , nov. . . your la : at all dutifull obedience in christ , s. r. to my lady kenmure . ( ) madam . having received a letter from some of the worthiest of the ministery in this kingdom , the contents where of i am ●●nred to communicate to such professours in these parts as i know love the beauty of zion , & are afflicted to see the lord's vineyard froden under foot by the wilde boars out of the wood , who lay it waste ; i could not but also desire your la : help , to joyn with the rest , desiring you to impart it to my lord your husband , & if ye think it needfull , i shall write to his lo : as mr g. g. shall advertise me . know therefore that the best affected of the ministery have thought it convenient & necessary at such a time as this , that all who love the truth should joyn their prayers together , & cry to god with humiliation & fasting : the times which are agreed upon , are , the two first sabbaths of february next , & the six dayes interveening betwixt these sabbaths , as they may conveniently be had , & the first sabbath of every quarter : and the causes , as they are written to me , are these . . besides the distresses of the reformed churches abroad , the many reigning sins of uncleanness , ungodliness & unrighteousness in this land , the present judgements on the land , & many moe hanging over us , whereof few are sensible , or yet know the right & true cause of them . . the lamentable & pitifull estate of a glorious church [ in so short a time , against so many bonds ] in doctrine , sacraments & discipline , so sore persecuted , in the persons of faithfull pastors and professors , and the door of god's house kept so strait , by bastard-porters , in so much , that worthy instruments , able for the work , are held at the door , the rulers having turned over religion into policy , & the multitude ready to receive any religion that shall be enjoyned by authority . . in our humiliation , besides that we are under a necessity of deprecating god's wrath , & vowing to god sincerely new obedience , the weakness , coldness , silence & luke warmness of some of the best of the ministery , & the deadness of professors , who have suffered the truth both secretly to be stoln away & openly to be plucked from us , would be confessed . . atheism , idolatry , profanity & vanity would be confessed : our king's heart recommended to god , & god intreated that he would stir up the nobles & the people to turn from their evil waves . thus , madam , hoping that your la : will joyn with others , that such a work be not slighted at such a necessary time , when our kirk is at the overturning : i will promise to my self your help , as the lord in secrecy & prudence shall enable you , that your la : may rejoyce with the lord's people when deliverance shall come ; for true & sincere humiliation came alwayes speed with god : and when authority , king , court & church-men oppose the truth , what other armour have we but prayer & faith ? whereby if we wrestle with him , there is ground to hope that these who would remove the burdensom stone out of it's place shall but hurt their back , & the stone shall not be moved , at least not removed , zech : : . grace , grace be with you , from him who hath called you to the inheritance of the saints in light . anwoth . jan. . . your la : at all submissive obedience in his sweet lord iesus , s. r. to my lady kenmure . ( ) madam . all submissive & dutifull obedience in our lord jesus remembered : i trust i need not much intreat your la : to look to him who hath stricken you at this time , but my duty in the memory of that comfort i found in your la : kindness , when i was no less heavy in a case not unlike that , speaketh to me , to say something now : & i wish i could ease your la : at least with words . i am perswaded your physician will not slay you , but purge you : & seeing he calleth himself the chirurgian who maketh the wound & bindeth it up again , [ for to launce a wound is not to kill , but cure the patient ] deut. . . sam. : . iob : v. . hos. . . i beleeve , faith will teach you to kiss a striking lord , & so acknowledge the soveraignty of god [ in the death of a childe ] to be above the power of us mortal men , who may pluck up a flower in the bud & not be blamed for it : if our dear lord pluck up one of his roses , and pull down sowre & green fruit before harvest , who can challenge him ? for he sendeth us to his world as men to a market , wherein some stay many hours , & eat & drink , & buy & sell , & pass through the fair , till they be weary , & such are these who live long & get a hearty fill of this life : and others again come slipping in to the morning-market , & doe neither sit nor stand , nor buy nor sell , but look about them a little & pass presently home again , and these are infants & young ones , who end their short market in the morning , & get but a short view of the fair : our lord , who hath numbered man's moneths & set him bounds that he cannot pass , iob. , . hath written the length of our market , & it is easier to complain of the decree then to change it . i verily beleeve when i write this , your lord hath taught your la : to lay your hand on your mouth : but i shall be far from desiring your la : or any others to cast by a cross , like an old useless bill that is onely for the fire , but rather would wish , each cross were looked in the face seven times , & were read over & over again : it is the messenger of the lord , & speakes something , & the man of understanding will hear the rod & him that hath appointed it : try what is the taste of the lord's cup , & drink with god's blessing , that ye may grow thereby . i trust in god , whatever other speach it utter to your soul , this is one word in it , iob. . . behold , blessed is the man whom god correcteth : and that it saith to you , ye are from home while here , ye are not of this world , as your redeemer , christ , was not of this world : there is something keeping for you , which is worth the having : all that is here is condemned to die , to pass away like a snow-ball before a summer-sun : & since death took first possession of something of yours , it hath been & daily is creeping nearer & nearer to your self , howbeit with no noise of feet . your husbandman & lord hath lopped off some branches already , the tree it self is to be transplanted to the high harden ; in a good time be it , our lord ripen your la : all these crosses [ & indeed when i remember them , they are heavy & many : peace , peace be the end of them ] are to make you white & ripe for the lord's harvest-hook . i have seen the lord weaning you from the breasts of this world : it was never his minde it , should be your patrimony , & god be thanked for that , ye look the liker one of the heirs : let the moveables goe , why not ? they are not yours : fasten your grips upon the heritage ; & our lord jesus make the charters sure , & give your la : to grow as a palm-tree on god's mount zion , howbeit shaken with winds , yet the root is fast . this is all i can doe , to recommend your case to your lord , who hath you written upon the palms of his hand : if i were able to doe more , your la : may beleeve me , that gladly i would . i trust shortly to see your la : now he who hath called you , confirm & stablish your heart in grace unto the day of the liberty of the sons of god. ardwell , april . . your la : at all submissive obedience in his sweet lord iesus , s. r. to my lady kenmure . ( ) my very noble & worthy lady . so oft as i call to minde the comforts that i my self , a poor friendless stranger , received from your la : here in a strange part of the countrey , when my lord took from me the delight of mine eyes , as the word speaketh , ezek. . . [ which wound is not yet fully healed & cured ] i trust your lord shall remember that & give you comfort now at such a time as this , wherein your dearest lord hath made you a widow that ye may be a free woman for christ who is now suteing for marriage-love of you ; & therefore since you lie alone in your bed , let christ be as a bundle of myrrhe to sleep & lie all the night betwixt your breasts , cant. , . & then your bed is better filled then before : and seeing amongst all crosses spoken of in our lord's word , this giveth you a particular right to make god your husband , [ which was not so yours while your husband was alive ] read god's mercy out of this visitation : and albeit i must out of some experience say , the mourning for the husband of your youth , be , by god's own mouth the heaviest wordly sorrow , ioel . . & though this be the weightiest burden that ever lay upon your back ; yet ye know [ when the fields are e●ptied & your husband now asleep in the lord ] if ye shall wait upon him who hideth his face for a while , that it lieth upon god's honour & truth to ful the field & to be a husband to the widow : see & consider then what ye have lost & how little it is . therefore , madam , let me intreat you in the bowels of christ jesus & by the comforts of his spirit & your appearance before him , let god & men & angels now see what is in you : the lord hath p●irced the vessel , it will be known whether there be in it wine or water : let your faith & patience be seen , that it may be known , your onely beloved first and last hath been christ : and therefore now were your whole love upon him , he alone is a sutable object for your love and all the affections of your soul : god hath dried up one channel of your love by the removal of your husband , let now that speat run upon christ. your lord & lover hath graciously taken out your husband's name & your name out of the summonds that are raised at the instance of the terrible sin-revenging judge of the world against the house of the kenmure : and i dare say that god's hammering of you from your youth is onely to make you a fair carved stone in the high upper temple of the new ierusalem : your lord never thought this world 's vain painted glory a gift worthy of you ; & therefore would not bestow it on you , because he is to propine you with a better portion : let the moveables goe , the inheritance is yours : ye are a childe of the house & joy is laid up for you , it is long in coming , but not the worse for that . i am now expecting to see , & that with joy & comfort , that which i hoped of you since i knew you fully , even that ye have laid such strength upon the holy one of israel that yed ●sie troubles , & that your soul is a castle that may be be●●●ged but cannot be taken . what have ye to doe here ? this would never looked like a friend upon you , ye ow it little love , it looked ever sowre-like upon you : howbeit ye should wooe it , it will not match with you ; & therefore never seek warm fire under cold ice : this is not a field where your happiness groweth , it is up above , where , rev. . . there are a great multitude , which no man can number , of all nations , & kindreds , & people , & tongues standing before the throne & before the lamb , clothed with w●●te robes , & palms in their hands : what ye could never get here , ye shall finde there . and withall consider how in all these trials [ & truly they have been many ] your lord hath been loosing you at the root from perishing things , & hunting after you , to grip your soul : madam for the son of god's sake , let him not miss his grip , but stay & abide in the love of god , as iude saith , ver : now , madam . i hope your la : will take these lines in good part , & wherein i have fallen short & failed to your la : in not evidencing what i was obliged to your more then undeserved love & respect , i request for a full pardon for it . again , my dear & noble lady , let me beseech you to list up your head , for the day of your redemption draweth near : and remember , that star that shined in galloway is now shining in another world . now i pray that god may answer his own stile to your soul , & that he may be to you the god of all consolations . thus i remain . anwoth . sept. . . your la : at all dutifull obedience in the lord , s. r. to my lady kenmure . ( ) madam . all dutifull obedience in our lord remembered . i know ye are now near one of these strairs in which ye have been before : but because your outward comforts are fewer , i pray him whose ye are , to supply what ye want , an other way : for howbeit we cannot win to the bottom of his wise providence who ruleth all : yet it is certain , this is not onely good which the almighty hath done , but it is best : & he hath reckoned all your steps to heaven , & if your la : were through this water , there are the fewer behinde ; & if this were the last , i hope your la : hath learned by on-waiting to make your acquaintance with death , which being to the lord , the woman's seed iesus , onely a bloody heel & not a broken head , gen. : . cannot be ill to his friends , who get f●r less of death then himself : therefore , madam , seeing ye know not but the journey is ended & ye are come to the water-side , in god's wisdom look all your papers & your counts , & whether ye be ready to receive the kingdom of heaven as a little childe , in whom there is little haughtiness & much humility . i would be far from discouraging your la : but there is an absolute necessity , that near eternity , we look ere we leap , seeing no man winneth back again to mend his leap . i am confident your la : thinketh often upon it , & that your old guide shall goe before you & take your hands his love to you will not grow sowre nor wear out of date , as the love of men , which groweth old & gray haired often before themselves . ye have so much the more reason to love a better life then this , because this world hath been to you a cold fire , with little heat to the body & as little light , & much smoke to hurt the eyes : but , madam , your lord would have you thinking it but day breasts , full of wind & empty of food . in this late visitation that hath befallen your la●e ●e have seen god's love & care in such a measure , that i thought , our lord brake the sharp point off the cross , & made us and your la : see christ take possession , and infestment upon earth of him who is now reigning & triumphing with the hundred forty & four thousand , who stand with the lamb on mount zion . i know , the sweetest of it , is bitter to you ; but your lord will not give you painted crosses : he paireth not all the bitterness from the cross , neither taketh he the sharp ●dge quite from it , then it should be of your wailing & not of his , which should have as little reason in it , as it should have profit for us . onely , madam , god commandeth you now to beleeve & cast anchor in the dark night , & climb up the mountain : he who hath called you , establish you & confirm you to the end . i had a purpose to have visited your la : but when i thought better upon it , the truth is , i cannot see what my company could profit you : & this hath broken off my purpose , & no other thing . yknow many honourable friends & worthy professours will see i our la : & that the son of god is with you , to whose love & mercy , from my soul , i recommend your la : & remain anwoth . nov. . . your la at all dutifull obedience in his sweet lord iesus , s. r. to my lady kenmure . ( ) madam . my humble obedience in the lord remembered : know , it hath pleased the lord to let me see , by all appearance , my labours in god's house here are at an end , & i 〈◊〉 now learn to suffer , in the which i am a dull scholar . by a strange providence , some of my papers anent the corruptions of this time , are come to our king's hand : i know , by the wise & well affected , i shall be censured as not wise nor circumspect enough , but it is ordinary , that , that should be a part of the cross of these who suffer for him : yet i love & pardon the instrument , i would commit my life to him , howbeit by him this hath befallen me ; but i look higher then to him . i make no question of your la : love & car to doe what ye can for my help , & am perswaded that in my adversities our la : will with me well . i seek no other thing , but that my lord may be honoured by me in giving a ●…ony : i was wi●ling to doe him more service , but seeing he will have no more of my labours & this land will thrust me out , i pray for grace to learn to be acquaint with misery , i●● may give so rough a name to such a mark of these who shall be crowned with christ : and howbeit i will possibly prove a faint-hearted unwise man in that , yet i dare say , i intend otherwise : and i desire not to goe on the lee-side or sunny-side of religion , to put truth betwixt me & a storm ; my saviour did not so for me , who in his suffering took the windy side of the hill . no further , but the son of god be with you . anwoth . dec. . . your la : in the lord iesus , s. r. to my lady kenmure . ( . ) madam . i received your la ; letter from i. g. i thank our lord , ye are as well , at least as one may be , who is not come home : it is a mercy in this stormy sea to get a second wind , for none of the saints get a first , but they must take the winds as the lord of the seas causeth them to blow , & the inne as the lord & master of the innes hath ordered it : if contentment were here , heaven were not heaven : who ever seek the world to be their bed , shall at best finde it short & ill made , & a stone under their side to hold them waking rather then a soft pillow to sleep upon : ye ought to bless your lord that it is not worse : we live in a sea where many have suffered ship wrack , and have need that christ sit at the helm of the ship : it is a mercy to win to heaven , though with much hard toil & heavy labour , & to take it by violence ill & well as it may be : better goe swimming & wet through our waters , then drown by the way ; especially now when truth suffereth , & great men bid christ sit lower & contract himself in less bounds , as if he took too much room . i expect our new prelate shall try my sitting : i hang by a threed , but it is ( if i may speak so ] of christ's spinning , there is no quarrel more honest or honourable , then to suffer for truth : but the worst is , that this kirk is like to sink , & all her lovers & friends stand afar off , none mourn with her & none mourn for her . but the lord jesus will not be put out of his conquest so soon in scotland ; it will be seen , the kirk & truth will rise again within three dayes , & christ again shall ride upon his white horse , howbeit his horse seem now to stumble , yet he cannot fall : the fulness of christ's harvest in the end of the earth is not yet come in . i speak not this because i would have it so , but upon better grounds then my naked liking : but enough of this sad subject . i long to be fully assured of your la : welfare & that your soul prospereth , especially now in your solitary life , when your comforts outward are few , & when christ hath you for the very uptaking . i know , his love to you is still running over , & his love hath not so bad a memory as to forget you , & your dear childe , who hath two fathers in heaven , the one the ancient of dayes : i trust in his mercy , he hath something laid up for him above , however it may goe with him here , i know it is long since your la : saw this world turned your step-mother & did forsake you . madam , ye have reason to take in good part a lean dinner & spare diet in this life , seeing your large supper of the lamb 's preparing will recompense all . let it goe , which was never yours , but onely in sight , not in property : the time of your loan will wear shorter & shorter , & time is measured to you by ounce-weights : & then i know , your hope shall be a full ear of corn & not blasted with wind : it may be your joy , that your anchor is up within the vail , & that the ground it is cast upon , is not false but firm . god hath done his part , i hope ye will not deny to fish & fetch home all your love to himself , & it is but too narrow & short for him , if it were more : if ye were before pouring all your love [ if it had been many gallons more ] in upon your lord , if drops fell by in the in-pouring , he forgiveth you : he hath done now all that can be done , to win beyond it all , & hath left little to wooe your love from himself , except one onely childe : what is his purpose herein , he knoweth best , who hath taken your soul in tutouring : your faith may be boldly charitable of christ , that however matters goe , the worst shall be a tired traveller , & a joyfull & sweet welcome-home : the back of your winter-night is broken : look to the east , the day skie is breaking : think not that christ loseth time or lingereth unsutably . o fair , fair , & sweet morning ! we are but here as sea-passengers , if we look right , we are upon our countrey-coast , our redeemer is fast coming to take this old worm-eaten world , like an old moth-eaten garment , in his two hands , & to roll it up & lay it by him . these are the last dayes , & an oath is given , rev. . by god himself , that time shall be no more : & when time it self is old & gray-haired , it were good we were away . thus , madam , ye see i am , as my custom is , tedious in my lines : your la : will pardon it . the lord jesus be with your spirit . anwoth . january . . . your la : at all obedience in christ. s. r. to my lady kenmure . ( ) right honourable . i cannot finde time for writing some things i intended on iob , i have been so taken up with the broils that we are incumbered with in our calling : for our prelat will have us either to swallow our light over & digest it contrary to our stomacks , howbeit we should vomit our conscience & all , in this troublesom conformity ; or then he will try if deprivation can convert us to the ceremonial faith . i write to your la : madam , not as distrusting your affection or willingnesse to help me , as your la : is able by your self or others , but to advertise you , that i hang by a small threed : for our learned prelat , because we cannot see with his eyes , so far in a mil-stone as his light doeth , will not follow his master , meek jesus , who waiteth upon the wearied & short-breathed in the way to heaven : & where all see not alike & some are weaker , he carrieth the lambs in his bosom , & leadeth gently these that are with young . but we must either see all the evill of ceremonies to be but as indifferent strawes , or suffer no loss then to be easten our of the lord's inheritance . madam , if i had time , i would write more at length , but your la : will pardon me till a fitter occasion . grace be with you and your childe , and bear you company to your best home . anwoth . june . . . your la : in his sweet lord iesus , s. r. to earlestown elder . ( . ) much honoured sir. i have heard of the minde & malice of your adversaries against you : it 's like they will extend the law they have , in length & breadth answerable to their heat of minde ; but it is a great part of your glory that the cause is not yours , but your lord's whom ye serve , & i doubt not but christ will count it his honour to back his weak servant , & it were a shame for him ( with reverence to his holy name ) that he should suffer himself to be in the common of such a poor man as ye are , & that ye should give out for him & not get in again : write up your depursments for your master christ , & keep the count what ye give out , whether name , credit , goods , or life , & suspend your reckoning till nigh the evening , & remember that a poor weak servant of christ wrote it to you , ye shall have christ , a king , caution for your incomes & all your losses : reckon not from the fore-noon : take the word of god for your warrand , and for christ's act of cautionry ; howbeit body , life & goods goe for christ your lord , & though ye should lose the head for him ; yet luk . . there shall not one hair of your head perish . ver . . in patience therefore possess your soul : & because ye are the first man in galloway called out & questioned for the name of jesus , his eye hath been upon you as upon one whom he hath designed to be among his witnesses : christ hath said , alexander gordon shall lead the ring in witnessing a good confession ; & therefore he hath put the garland of suffering for himself first upō your head : think your self so much the more obliged to him , & fear not ; for he layeth his right hand on your head : he who was dead & is alive will plead your cause , & will look attentively upon the process from the beginning to the end , & the spirit of glory shall rest upon you . rev. : . fear none of these things which thou shalt suffer , behold the devil shall cast some ●f you into prison that ye may be tried , & ye shall have tribu●●tion ten dayes : be thou faithfull unto the death , & i will give thee the crown of life : that lovely one esus , who also became the son of man that he might take strokes for you , write the cross-sweetning & soul-supporting sense of these words in your heart : these rumbling wheels ●f scotland's ten dayes tribulation are under his look who hath seven eyes : take a house on your head , & slip your self by faith in under christ's wings , till the storm be over : and remember when they have drunken us down , ierusalem will be a cup of trembling & of poison , zech. : . they shall be fain to vomit out the saints ; for iudah , v. . shall be a hearth of ●ire in a sheaf , & they shall devour all the people round about , on the right band & on the ●ft . woe to zion's enemies ; they have the worst or it ; for we have write for the victory . sir , ye were never honourable till now : this is your glory that christ hath put you in the roll with himself , and the rest of the witnesses , who are come out of great tribulation , & have washen their garments & made them white in the blood of the lamb. be not cast down for what the servants of antichrist cast in your t●eth , that yeare ahead to , and favourer of the puritanes , & leader to th●●●●ct , if your conscience say , alas , here is much din & little done [ is the proverb is ] because ye have not done so much service to christ that way as ye might & should : take courage from that same temptation ; for ●our lord christ looketh ●po● that very challenge as an hungring desire in you to have done more then ye did , & that filleth up the blank , & he will accept of what ye have done in that kinde . if great men be kinde to you , i pray you overlook them ; if they smile on you , christ but borroweth their face to smile through them upon his afflicted servant : know the well-head , & for all that , learn the way to the well it self . thank god that christ came to your house in your absence & took with him some of your children : he presumed that much on your love , that ye would not offend ; & howbeit he should take the rest , he cannot come upon your wrong side : i question not , if they were children of gold , but ye think them well bestowed upon him : expound well two rods on you , one in your house at home , another on your own person abroad : love thinketh no evil : if ve were not christ's wheat appointed to be bread in his house , he would not grind you thus : but keep the middle line , neither despise nor faint . hebr . . ye see your father is homely with you : strokes of a father evidence kindness & care , take them so : i hope your lord hath manif●sted himself to you and suggested these or more choice thoughts about his dealing with you : we are using our weak moyen & credit for you , up at our own court ; as we dow we pray the king to hear us , & the son of man to goe side for side with you , & hand in hand in the fiery oven , & to quicken & encourage your unbeleeving heart when ye droop & despond . sir , to the honour of christ be it said , my faith goeth with my pen now , i am presently beleeving christ shall bring you out , truth in scotland shall keep the crown of the causey yet : the saints shall see religion goe naked at noonday free from shame & fear of men : we shall yet divide sechem & ride upon the high places of iacob . remember my obliged respects & love to my lady kenmure & her sweet childe . anwoth . july . . yours ever in his sweet lord iesus , s , r. to the vicountess of kenmure . ( ) madam . grace , mercy & peace be to you : i know ye are near many comforters & that the promised comforter is near hand also : yet because i found your la : comfortable to my self in my sad dayes that are not yet over my head , it is my part and more in many respects [ howbeit i can doe little , god knoweth , in that kinde ] to speak to you in your wilderness-lot . i know , dear & noble lady , this loss of your dear childe came upon you , one piece & part of it after another , & that ye was looking for it , & that now the almighty hath brought on you that which ye feared , & that your lord gave you lawfull warning , & i hope for his sake who brewed & masked this cup in heaven , ye will gladly drink , and salute & welcome the cross . i am sure , it is not your lord's minde to f●ed you with judgement & worm wood , & to give you waters of gall to drink , ezek. . . ier. . . i know your cup is sugared with mercy , & that the withering of the bloom , the flower , even the white & red of worldly joyes , is for no other end , but to buy out at the ground the reversion of your heart and love . madam , subscribe the almightie's will , put your hand to the pen , & let the crosse of your lord jesus have your submissive and resolute amen . if ye ask and try whose this cross is ? i dare say , it is not all your own , the best half of it is christ's ; then your cross is no born bastard , but lawfully begotten , it sprang not out of the dust , iob. . . if christ & ye be halvers of this suffering , & he say half mine , what should aile you ? & i am sure , i am here right upon the stile of the word of god. phil. . . the fellowship of christ's sufferings , col. . . the remnant of the afflictions of christ. heb. . . the reproach of christ. it were but to shi●t the comforts of god , to say , christ had never such a cross as mine , he had never a dead childe , & so this is not his crosse , neither can he in that meaning be the owner of this cross : but i hope , christ when he married you , married you and all the crosses & wo●-hearts that follow you , & the word maketh no exception . isa. . . in all their afflictions he was afflicted : then christ bore the first stroke of this cross , it rebounded off him on upon you , & ye got it at the second hand , & ye and he are halvers in it : and i shall beleeve for my part , he mindeth to destill heaven out of this loss and all others the like : for wisdom devised it , and love laid it on , and christ owneth it as his own , and putteth your shoulder onely beneath a piece of it : take it with joy as no bastard cross , but as a vintation of god , well born ; and spend the rest of your appointed time till your change come in the work of beleeving ; and let faith , that never yet made a lye to you , speak for god's part of it , he will not , he doth not make you a sea or a whalefish , that he keepeth you inward , lob . . . it may be , ye think not many of the children of god in such a hard case as your self , but what would ye think of some who would exchange afflictions & give you to the boot ; but i know , yours must be your own alone and christ's together . i confess it seemed strange to me , that your lord should have done that which seemeth to ding out the bottom of your comforts worldly ; but we see not to the ground of the almightie's soveraignity , he goeth by on our right hand , & on our left hand , & we see him not : we see but pieces of the broken links of the chain of his providence , and he coggeth the wheels of his own providence that we see not . o let the former work his own clay in what frame he pleaseth ! shall any teach the almighty knowledge ? if he pursue dry stubble , who dare say , what doest thou ? doe not wonder to see the judge of the world weave in one web , your mercies , & the judgements of the house of the kenmure : he can make one web of contraries . but my weak advice , with reverence & correction , were for you , dear & worthy lady , to see how far mortification goeth on , & what scum the lord's fire casteth out of you . i know ye see your knottiness , since our lord whyteth & heweth & plaineth you , & the glanceing of the furnace is to let you see , what scum or refuse ye must want , & what froath is in nature , that must be boiled out , & taken off in the fire of your trials . i doe not say , heavier afflictions prophesie heavier guiltiness ; a cross is often but a false prophet in this kinde : but i am sure , our lord would have the tin & the bastard mettall in you , removed , least the lord say , the bellowes are burnt , the lead is consumed in the fare , the founder melteth in vain . ier. , , and i shall hope , that grief shall not so far smother your light as not to practize this so necessary a duty to concur with him in this blessed design . i would gladly plead for the comforter's part of it , not against you , madam , [ for i am sure ye are not his party ] but against your grief , which will have it 's own violent incursions in your soul , & i think it be not in your power to help it ; but i must say , there are comforts allowed upon you , & therefore want them not : when ye have gotten a running-over soul with joy now , that joy will never be missed out of the infinite ocean of delight which i● not diminished by drinking at it , or drawing out of it . it is a christian art to comfort your self in the lord , to say , i was obliged to render back again this childe to the giver , & if i have had four years loan of him , & christ eternitie's possession of him , the lord hath keeped condition with me . if my lord would not have him & me to tryst both in one hour at death's door threshold together , it is his wisdom so to doe , i am satisfied , my tryst is suspended , not broken off , nor given up . madam , i would i could divide sorrow with you for your ease ; but i am but a beholder , it is easie to me to speak : the god of comfort speak to you , & allure you with his feasts of love . my removal from my flock is so heavy to me , that it maketh my life a burden to me ; i had never such a longing for death : the lord help & hold up sad clay . i fear ye sin in drawing mr william dalgleish from this countrey , where the labourrers are few and the harvest great : madam , desire my lord argyle to see for provision to a pastor for this poor people . grace be with you . kircudbright , octob. . . your la : at all obedience in christ , s. r. to the persecuted church in ireland . ( ) much honoured , reverend & dearly beloved in our lord. grace , mercy & peace be to you all : i know there are many in this nation , more able then i , to speak to the sufferers for , & witnesses of jesus christ ; yet pardon me to speak a little to you , who are called in question for the gospel once committed to you . i hope ye are not ignorant that if peace was left to you in christ's testament , so the other half of the testament was a legacy of christ's sufferings . ioh. : . these things i have spoken that in me ye might have peace , in the world ye shall have trouble . because then ye are made assignayes & he●●s to a life-rent of christ's cross , think that fiery trial no strangething : for the lord jesus shall be no loser by purging the dross & tin out of his church in ireland : his wine press is out squising out the dreg , the scum , the froath & refuse of that church . i had once the proof of the sweet smell , & the honest & honourable peace , of that slandered thing , the cross , of our lord jesus : but though [ alas ! ] that these golden dayes that then i had , be now in a great part gone ; yet i dare say , that the issue & outgate of your sufferings shall be the advantage , the golden reign & dominion of the gospel , & the high glory of the never-enough-praised prince of the kings of the earth , & the changing of the brass of the lord's temple among you into gold & the iron into silver & the wood into brass , your officers shall yet be peace , & your exactors righteousness , isa. : v. , . your old fallen walls shall get a new name , & the gates of your ierusalem , shall get a new stile ; they shall call your walls , salvation , & your gates , praise . i know that deputy , prelats , papists , temporizing lords & proud mockers of our lord , crucifiers of christ for his coat , & all your enemies , have neither fingers nor instruments of war to pick out one stone out of your wall , for each stone of your wall is salvation . i dare give you my royal & princely master's word for it , that ireland shall be a fair bride to jesus , & christ shall build on her a palace of silver , cant. : . therefore weep not , as if there were no hope ; fear not , put on strength , put on your beautifull garments , isa. : . your foundation shall be saphires , isa. : , . your windows & gates precious stones . look over the water & behold & see who is on the dry land waiting for your landing : your deliverance is concluded , subscribed & sealed in heaven : your goods that are taken from you for christ & his truth's sake , are but arrested & laid in pawne & not taken away : there is much laid up for you in his store-house , whose the earth & the fulness thereof is : your garments are spun , & your flocks are feeding in the fields , your bread is laid up for you , your drink is browen , your gold & silver is at the bank , & the interest goeth on & groweth , & yet i hear that your task-masters doe robe & spoil you & fine you : your prisons [ my brethren ] have two keyes , the deputy , prelats & officers keep but the iron keyes of the prison wherein they put you ; but he that hath created the smith hath other keyes in heaven , therefore ye shall not die in the prison : other mens ploughs are labouring for your bread , your enemies are gathering in your rents . he that is kissing his bride on this side of the sea in scotland , is beating her beyond the sea in ireland , and feeding her with the bread of adversity and the water of affliction , and yet he is the same lord to both . alas ! i fear that scotland be undone and slain with this great mercy of reformation , because there is not here that life of religion , answerable to the huge greatness of the work that dazleth our eyes : for the lord is rejoycing over us in this land as the bridegroom rejoyceth over the bride , & the lord hath changed the name of scotland , they call us now no more forsaken nor desolate , but our land is called heph zibah & beislah , isa. : , for the lord delighteth in us , & this land is married to himself : there is now an high way made through our zion ; & it is called the way of holiness , the unclean shall not pass over it , the wayfaring men , though fools , shall not erre in it : the wilderness doth rejoyce & blossom as the rose : the ransomed of the lord are returned back unto zion , with songs & everlasting joy up on their heads , isa. . the canaanite is put out of our lord's house , there is not a beast left to doe hurt [ at least professedly ) in all the holy mountain of the lord : our lord is fallen to wrestle with his enemies , & hath brought us out of egypt : we have the strength of an unicorn . numb . : . the lord hath eaten up the sons of babel , he hath broken their bones & hath pierced them through with his arrows : we take them captives whose captives we were , & we rule over our oppressors , isa , : . it is not brick nor clay nor babel's cursed timber & stones , that is in our second temple : but our princely king ●esus is building his house all palace-work & carved stones , it is the habitation of the lord : we doe welcome ireland and england to our welbeloved : we invite you , o daughters of ierusalem , to come down to our lord's garden and seek our welbeloved with us , for his love will suffice both you & us : we doe send love-letters over t●e sea , to request you to come & to marry our king & to take part of our bed : & we trust our lord is fetching a blow upon the beast & the scarlet-coloured whore , to the end he may bring in his ancient widow-wife , our dear sister , the church of the iews . o what a heavenly heaven were it to see them come in by this mean , & suck the breasts of their little sister , & renew their old love with their first husband , christ , our lord ! they are booked in god's word as a bride contracted upon jesus : o for a sight in this , flesh of mine , of the prophesied marriage between christ & & them ! the kings of tarshish & the isles , must bring presents to our lord jesus . psal. : . and britain is one of the chiefest isles : why then but we may beleeve that our kings of this island shall come in & bring their glory to the new ierusalem , wherein christ shall dwell in the latter dayes ? it is our part to pray that the kingdoms of the earth may become christ's . now i exhort you in the lord jesus not to be dismaid nor afraid for the two tails of these two smoking fire-bands , the fierce anger of the deputy with his civil power , and of the bastard prelats with the power of the beast , for they shall be cut off : they may well eat you and drink you , but they shall be forced to vomit you out again alive . if two things were firmly beleeved , sufferi●gs would have no weight : if the fellowship of christ's suffering were well known , who would not gladly take part with jesus ? for christ & we are halvers & joynt owners of one & the same cross : & therefore he that knew well what sufferings were , as he esteemed all things but loss for christ & did judge them but dung , so did he also judge of them that he might know the fellowship of his sufferings . philip. : . o how sweet a sight is it , to see across betwixt christ & us , to hear our redeemer say at every sigh & every blow , & every loss of a beleever , half mine ! so they are called the sufferings of christ , & the reproach of christ , col. : . heb. : . as when two are partners & owners of a ship , the half of the gain & half of the loss belongeth to either of the two ; so christ in our sufferings is half-gainer & half-loser with us : yea , the heaviest end of the black tree of the cross lieth on your lord , it falleth first upon him , & it but reboundeth off him upon you : the reproaches of them that reproached thee are fallen upon me . psal. : . your sufferings are your treasure , & are greater riches then the treasures of egypt , heb , ; . and if your cross come first through christ's fingers ere it come to you , it receiveth a fair luster from him , it getteth a taste & a relish of the king's spikenard & of heaven's perfume , & the half of the gain , when christ's ship full of gold cometh home , shall be yours : it is an augmenting of your treasure to be rich in sufferings , to be in labours abundant , in stripes above measure , . cor. : ver . . & to have the sufferings of christ abounding in you . cor. : . is a part of heaven's stock : your goods are not lost which they have plucked from you , for your lord hath them in keeping ; they are but arrested & seised upon , he shall loose the arrest : ye shall be fed with the heritage of iacob your father , for the mouth of the lord hath spoken it , isa. . . till i shall be in the hall-floor of the highest palace and get a a draught of glory out of christ's hand above and beyond time and beyond death , i will never it 's like see fairer dayes , then i saw under that blessed tree of my lord's cross : his kisses then were king's kisses , these kisses were sweet and soul-reviving , one of them at that time was worth two and a half [ if i may speak so ] of christ's week-dayes kisses . o sweet , sweet for evermore , to see a rose of heaven growing in as ill ground as hell , and to see christ's love , his embracements , his dinners and suppers of joy , peace , faith , goodness , long-suffering and patience , growing and springing like the flowers of god's garden , out of such stony and cursed ground as the hatred of the prelats and the malice of their high commission & the antichrist's bloody hand & heart ! is not here art and wisdom ? is not here heaven indented in hell [ if i may say so ] like a jewel set with skill in a ring with the enamle of christ's cross ? the rubie & riches of glory that groweth up out of this cross , is beyond telling . now the blackest & hottest wrath & most fiery & all-devouring indignation of the judge of men & angels , shall come upon them that deny our sweet lord jesus & put their hand to that oath of wickedness now pressed : the lord's coal at their heart shall burn them up both root and branch : the estates of great men that have done so , if they doe not repent , shall consume away , & the ravens shall dwell in their houses , & their glory shall be shame . o for the lord's sake , keep fast by christ , & fear not man that shall die & wither as the grass : the deputy's bloom shall fall , & the prelats shall cast their flower , & the east wind of the lord , of the lord strong & mighty , shall blast & break them : therefore fear them not , they are but idols that can neither doe evil nor good . walk not in the way of these people that slander the footsteps of our royal & princely anointed king iesus , now riding upon his white horse in scotland : let iehovah be your fear . that decree of zion's deliverance , passed & sealed up before the throne , is now ripe , & shall bring forth a childe , even the ruine & fall of the irelats black kingdom & the antichrist's throne in these kingdoms : the lord hath begun & he shall make an end . who did ever h●ar the like of this ? before scotland travelled , she brought forth , & before her pain came , she was delivered of a man-childe . isa. . . . and when all is done , suppose there were no sweetness in our lord's cross , yet it is sweet for his sake , for that lovely one , iesus christ , whose crown and royal supremacy is the question this day in great britain betwixt us & our adversaries : & who would not think him worthy of the suffering for ? what is burning quick ? what is drinking of our own heart-blood ? & what i● a draught of melted lead , for his glory ? less then a drink of cold water to a thirsty man , if the right price & due value were put on that worthy , worthy prince iesus . o who can weigh him ! ten thousand thousand heavens would not be one scale , or the half of the scale of the ballance , to lay him in . o black angels , in comparison of him ! o dim & dark & lightless sun , in regard of that fair sun of righteousness ! o feckless & worthless heaven of heavens , when they stand beside my worthy & lofty & high & excellent welbeloved ! o weak & infirm clay-kings ! o soft & feeble mountains of brass , & weak created strength , in regard of our mighty & strong lord of armies ! o foolish wisdom of men & angels , when it is laid in the ballance beside that spotless substantial wisdom of the father ! if heaven & earth & ten thousand heavens , even round about these heavens that now are , were all in one garden of paradise , decked with all the fairest roses , flowers & trees that can come forth from the art of the almighty himself ; yet set but our one flower that groweth out of the root iesse , beside that orchard of pleasure , one look of him , one view , one taste , one smell of his sweet godhead would infinitely exceed & goe beyond the smell , colour , beauty & loveliness of that paradise . o to be with childe of his love , & to be suffocate [ if that could be ] with the smell of his sweetness , were a sweet fill & lovely pain ! o worthy , worthy loveliness ! o less of the creatures & more of thee ! o open the passage of the well of love & glory on us , dry pits & withered trees ! o that jewel & flower of heaven ! if our beloved were not mistaken by us & unknown to us , he would have no scarcity of wooers & suiters , he would make heaven & earth both see that they cannot quench his love , for his love is a sea : o to be a thousand fathoms deep in this sea of love ! he , he himself is more excellent then heaven : for heaven , as it cometh into the souls & spirits of the glorified , is but a creature , & he is something , & a great something , more then a creature . oh what a life were it to sit beside this well of love , & drink & sing , & sing & drink , & then to have desires & soul-faculties stretched & extended out many thousand fathoms in length & breadth , to take in seas & rivers of love ! i earnestly desire to recommend this love to you , that this love may cause you to keep his commandments , & to keep clean fingers & make clean feet , that ye may walk as the redeemed of the lord. woe , woe be to them that put on his name , & shame this love of christ with a loose & prophanelife : their feet , tongue , & hands & eyes give a shameless lye to the holy gospel which they profess . i beseech you in the lord , keep christ & walk with him , let not his fairness be spotted & stained by godless living . oh who can finde in their heart to sin against love ? and such a love as the glorified in heaven shall delight to dive into & drink of for ever , for they are evermore drinking-in love , & the cup is still at their head , & yet without loathing , for they still drink & still desire to drink for ever & ever : is not this a long lasting supper ? now if any of our countrey-people professing christ jesus , have brought themselves under the stroke & wrath of the almighty , by yeelding to antichrist in an hair-breadth , but especially by swearing & subscribing that blasphemous oath ( which is the church of ireland's black hour of temptation ) i would intreat them , by the mercies of god at their last summonds , to repent & openly confess before the world , to the glory of the lord , their denial of christ : or otherwise , if either man or woman will stand & abide by that oath , then in the name & authority of the lord jesus , i let them see that they forfeit their part of heaven , & let them look for no less then a back-burden of the pure unmixed wrath of god & the plague of apostates & deniers of our lord jesus . let not me a stranger to you , who never saw your face in the flesh , be thought bold in writing to you : for the hope i have of a glorious church in that land , and the love of christ constraineth me . i know , the worthy servants of christ who once laboured among you , cease not to write to you also , & i shall desire to be excused that i doe joyn with them . pray for your sister church in scotland , & let me entreat you for the aid of your prayers for my self & flock & ministery , & my fear of a transportation from this place of of the lord's vineyard . now the very god of peace sanctifie you throughout . grace be with you all . ? anwoth . . your brother and companion in the kingdom and patience of iesus christ , s. r. to his reverend & much honoured brother , dr william lighton , christ's prisoner in bonds at london . ( ) reverend & much honoured prisoner of hope . grace , mercy , & peace be to you : it was not my part whom our lord hath enlarged , to forget you his prisoner . when i consider how long your night hath been , i think christ hath a minde to put you in free grace's debt , so much the deeper , as your sufferings have been of so long a continuance . but what if christ minde you no jo● but publike joy with enlarged & triumphing zion : i think , sir , ye would love it best to share & divide your song of joy with zion , & to have mystical chri●● in eritain halfer & compartner with your enlargement . i am sure , your joy bordering & neighbouring with the joy of christ's bride , would be so much the sweeter that it were publike . i thought , if christ had halved my mercies , and delivered his bride and not me , that his praises should have been double to what they are : but now two rich mercies conjoyned in one have stoln from our lord more then half-praises : oh that mercy should so beguile us , and steal away our counts and acknowledgements ! worthy sir , i hope i need not exhort you to goe on , in hoping for the salvation of god : there hath not been so much taken from your time of ease & created joyes , as eternity shall adde to your heaven : ye know when one day in heaven hath paved you , yea , & overpayed your blood , bonds , sorrow & sufferings , that it would trouble angels understanding to lay the count of that superplus of glory , which eternity can & will give you . o but your sand-glass of sufferings & losses , cometh to little , when it shall be counted and compared with the glory that bideth you on the other side of the water ! ye have no leisure to rejoyce & fing here while time goeth about you , & where your psalms will be short , therefore ye will think eternity & the long day of heaven that shall be measured with no other sun nor horologe then the long life of the ancient of dayes , to measure your praises , little enough for you : if your span-length of time be cloudy , ye cannot but think , your lord can no more take your blood & your band without the in-come & reeompence of free grace h●…e would take the sufferings of paul & his other dear servants that were well paid home beyond all counting , rom. : . if the wisdom of christ hath made you antichrist's eye-sore & his envy , ye are to thank god that such a piece of clay as ye are , is made the field of glory to work upon : it was the potter's aim that the clay should praise him , & i hope it satisfieth you that your clay is for his glory . oh who can suffer enough for such a lord ! & who can lay out in bank enough of pain , shame , losses , tortures , to receive in again the free interest of eternall glory ? cor. : . o how advantagious a bargaining is it with such a rich lord ! if your hand & pen had been at leisure to gain glory in paper , it had been but paper-glory : but the bearing of a publike cross so long for the now controverted priviledges of the crown & scepter of free king jesus , the prince of the kings of the earth , is glory booked in heaven . worthy & dear erother , if ye goe to weigh jesus his sweetness , excellency , glory & beauty , & say fore-against him your ounces or drams of suffering for him , ye shall be straitned two wayes . . it will be a pain to make the comparison , the disproportion being by no understanding imaginable : nay , if heaven's arithmetick & angels were set to work , they should never number the degrees of difference . . it should straiten you to finde a scale for the ballance to lay that high & lofty one , that overtranscending prince of excellency into : if your minde could fancy as many created heavens as time hath had minutes , trees have had leaves & clouds have had rain drops , since the first stone of the creation was laid , they should not make half a scale to bear & weight boundless excellency it to . and therefore the king whose marks ye are bearing & whos 's dying ye carry about with you in your body , is out of all cry & consideration beyond & above all our thoughts . for my self , i am content to feed upon wondering sometimes at the beholding but of the borders & skirts of the incomparable glory which is in that exalted prince : & i think ye could wi●h for more ears to give him then ye have , since ye hope these ears ye now have give him , shall be passages to take in the musick of his glorious voice . i would fain both beleeve & pray for a new bride of iews & gentiles to our lord jesus , after the land of graven images shall be laid waste ; & that our lord jesus is on horse-back hunting & pursuing the beast , & that england & ireland shall be well sweeped chambers for christ and his righteousness to dwell in : for he hath opened our graves in scotland , & the two dead & buried witnesses are risen again & are prophesying . o that princes would glory & boast themselves in carrying the train of christ's tobe royal in their arms ! let me die within an half-hour after i have seen the son of god his temple enlarged , & the cords of i●rusalem's tent lengthned , to take in a more numerous company for a bride to the son of god. oh if the corner or foundation-stone of that house , that new house , were laid above my grave ! o who can adde to him , who is that great all : if he would create suns & moons ; new heavens , thousand thousand degrees more perfect then these that now are , & again make a new creation ten thousand thousand degrees in perfection beyond that new creation , & again still for eternity multiplie new heavens , they should never be a perfect resemblance of that infinite excellency , order , weight , measure , beauty & sweetness that is in him . o how little of him doe we see ! o how shallow are our thoughts of him ! oh if i had p●in for him , & shame & losses for him & more clay & spirits for him , & that i could goe upon earth without love , desire , hope , because christ hath taken away my love , desire & hope to heaven with him ! i know , worthy sir , your sufferings for him are your glory , & therefore weary not , his salvation is near hand and shall not tarry . pray for me : his grace be with you . st andrewes . nov. . . yours in his sweet lor● iesus , s , r. to mr henry stuart , his wife , & two daughters , all prisoners of christ at dublin . rev. : . fear none of these things , which ye shall suffer , &c. ( . ) truly honoured & dearly beloved . grace , mercy & peace be to you , from god our father & our lord jesus christ. think it not strange , beloved in our lord iesus , that satan can command keyes of prisons & bolts & chains ; this is a piece of the devil's princedom that he hath over the world : interpret & understand our lord well in this : be not jealous of his love , though he make devils and men his under-servants to scour the rust off your faith & purge you from your dross . and let me charge you , o prisoners of hope , to open your window & to look out by faith , & behold heavens post , that speedy & swift salvation of god , that is coming to you ; it is a broad river that faith will not look over ; it is a mighty & a broad sea that they of a lively hope cannot behold the furthest bank & other shore thereof : look over the water , your anchor is fixed within the vail , the one end of the cable is about the prisoner of christ , & the other is entred within the vail , whither the forerunner is entred for you , heb. : , . it can goe straight thorow the flames of the fire of the wrath of men , devils , losses , tortures , death , and not a threed of it be either singed or burnt ; men and devils have no teeth to bite it in two : hold fast till he come : your cross is of the colour of heaven & christ , & pasmented over with the faith & comforts of the lord 's faithfull covenant with scotland ; & that dy & colour will abide the foul weather , & neither be stained nor cast the colour ; yea it reflects a scad like the cross of christ , whose holy hands , many a day lifted up to god praying for sinners , were fettered and bound , as if these blessed hands had stoln & shed innocent blood : when your lovely , lovely jesus had no better then the thief's doom , it is no wonder that your process be lawless and turned upside down ; for he was taken , fettered , buffetted , whipped , spitted upon , before he was convicted of any fault , or sentenced . oh , such a pair of sufferers and witnesses , as high and royal jesus and a poor piece guilty clay marrowed together , under one yoke ! o how lovely is the cross with such a second ! i beleeve that your prison is enacted in god's court , not to keep you till your hope breath out it's life & last : your cross is under law to restore you again safe to your brethren & sisters in christ : take heaven and christ's back-bond for a fair back-door out of your suffering . the saviour is on his journey with salvation and deliverance for mount zion & the sword of the lord is drunk with blood and made fat with fatness , his sword is bathed in heaven against babylon , for it is the day of the lord's vengeance and the year of recompences for the comtroversie of zion : and perswade your selves , the streams of the rivers of babylon shall be pitch , and the dust of the land brimstone and burning pitch , isa. : . and if your deliverance be conjoyned with the deliverance of zion , it shall be two salvations to you . it were good to be armed before hand for death or bodily tortures for christ , and to think what a crown of honour it is , that god hath given you pieces of living clay to be tortured witnesses for saving truth , and that ye are so happy as to have some pints of blood to give out for the crown of that royal lord , who hath caused you to avouch himself before men . if ye can lend fines of three thousand pound sterling for christ , let heaven's register and christ's count-book keep in reckoning your depursments for him : it shall be engraven & printed in great letters upon heaven's throne , what you are willing to give for him : christ's papers of that kinde cannot be lost or fall by . doe not wonder to see clay boast the great potter , & to see blinced men to threaten the gospel with death & burial & to raze out truth 's name : but where will they make a grace for the gospel & the lord's bride ! earth & hell shall be but little bounds for their burial : lay all the clay & rubbish of this inch of the whole earth above our lord's spouse , yet it will not cover her nor hold her down ; she shall live & not die , she shall behold the salvation of god. let your faith frist god a little & be not afraid for a smoking fire-brand : there is more smoke in babylon's furnace then there is fire : till dooms-day shall come , they shall never see the kirk of scotland & our covenant burnt to ashes , or if it should be thrown in tho fire , yet it cannot be so burnt or buried , as not to have a resurrection : angry clay 's wind shall shake none of christ's corn ; he will gather in all his wheat into his barn : onely let your fellowship with christ be renewed : ye are sibber to christ now when you are imprisoned for him , then before ; for now the stroakes laid on you , doe come in remembrance before our lord , & he can owne his own wounds : a drink of christ's love , which is better then wine , is the drink-silver which suffering for his majesty leaves behinde it : it is not your sins which they persecute in you , but god's grace , & loyalty to king jesus : they see no treason in you to your prince , the king of britain , albeit they say so , but it is heaven in your that earth is fighting against , & christ is owning his own cause : grace is a party that fire will not burn , not water drown : when they have eaten & drunken you , their stomack shall be sick , & they shall spue you out alive . o what glory is it to be suffering abjects , for the lord's glory & royalty ! nay , though his servants had a body to burn for ever , for this gospel , so being that triumphing & exalted jesus his high glory did rise out , of these flames & out of that burning body , oh , what a sweet fire ! o what soul-refreshing torment should that be ! what if the pickles of dust & ashes of the burnt & dissolved body , were musicians to sing his praises , & the highness of that never-enough-exalted prince of ages ? o what love is it in him , that he will have such musicians as we are to tune that psalm of his everlasting praises in heaven ! oh what shining & burning flames of love are these , that christ will divide his share of life , of heaven & glory with you . luk. . . ioh. : . rev. : . a part of his throne , one draught of his wine ( his wine of glory & life , that comes from under the throne of god & of the lamb ) & one apple of the tree of life will doe more then make up all the expences & charges of clay , lent out for heaven . oh! oh but we have short & narrow & creeping thoughts of jesus , & doe but shape christ in our conceptions according to some created portraiture ! o angels , lend in your help to make love-books & songs of our fair & white & ruddy standard-bearer amongst ten thousand ! o heavens ! o heaven of heavens ! o glorified tennants & triumphing house-holders with the lamb , put in new psalms & love-sonnets of the excellency of our bridegroom & help us to set him on high ! o indwellers of earth & heaven , sea & air ! & o all ye created beings within the bosom of the outmost circle of this great world ! o come help to set on high the praises of our lord ! o fairness of creatures , blush before his uncreated beauty ! o created strength , be amazed to stand before your strong lord of hosts ! o created love , think shame of thy self before this unparalleled love of heaven ! o angel-wisdom , hide thy self before our lord whose understanding passeth finding out ! o sun in thy shining beauty , for shame put on a web of darkness & cover thy self before thy brightest master & maker ! o who can adde glory by doing or suffering , to this never-enough-admired and praised lover ! oh we can but bring our drop to this sea , and our candle , dim and dark as it is , to this clear and lightsom sun of heaven and earth ! oh but we have cause to drink ten deaths in one cup dry , to swim through ten seas , to be at that land of praises , where we shall see that wonder of wonders & enjoy this jewel of heavens jewels ! o death , doe thy outmost against us ! o torments ! o malice of men & devils , waste thy-strength on the witnesses of our lord's testament ! o devils , bring hell to help you in tormenting the followers of the lamb ! we will defie you to make us too soon happy , & to waft us too soon over the water to the land where the noble plant , the plant of venown groweth . o cruel time , that torments us & suspends our dearest enjoyments that we wait for , when we shall be bathed & steeped , soul & body , down in the depths of this love of loves ! o time , i say , run fast ! o motions , mend your pace ! o welbeloved , be like a young roe upon the mountains of separations ! post , post ; & hasten our desired & hungered-for meeting : love is sick to hear tell of to morrow . and what then can come wrong to you , o honourable witnesses of his kingly truth ? men have no more of you to work upon , but some few inches and span-lengths of fick , coughing and flegmatick clay : your spirits are above their benches , courts , or high commissions : your souls , your love to christ , your faith , cannot be summoned not sentenced nor accused nor condemned by pope , deputy , prelat , ruler or tyrant : your faith is a free lord , & cannot be a captive : all the malice of hell & earth , can but hurt the scabbard of a beleever : & death at the worst can get but a clay-pawne in keeping till your lord make the king's keys & open your graves . therefore upon luck's head [ as we use to say ] take your sill of his love , and let a post way or a causey be laid betwixt your prison and heaven , and goe up & visit your treasure : enjoy your beloved & dwell upon his love , till eternity come in time's room & possess you of your eternal happiness : keep your love to christ , lay up your faith in heaven's keeping ; & follow the chief of the house of the martyrs , that witnessed a fair confession before pontius pilate ; your cause and his is all one . the opposers of his cause are like drunken judges & transported , who in their cups would make acts & lawes in their drunken courts , that the sun should not rise and shine on the earth , and send their officers & pursevants to charge the sun and moon to give no more light to the world , & would enact in their court-bookes that the sea after once ebbing should never flow again : but would not the sun & moon & sea break these acts & keeep their creator's directions . the devil , the great fool & father of these under-fools , is older & more malicious then wise , that sets the spirits in earth on work to contend & clash with heaven's wisdom , and to give mandats and law summonds to our sun , to our great star of heaven , iesus , not to shine , in the beauty of his gospel , to the chosen and bought ones , o thou fair and fairest sun of righteousness , arise and shine in thy strength , whether earth and hell will or not ! o victorious ! o royal ! o stout princely soul-conqueror , ride prosperously upon truth , stretch out thy scepter as far as the sun shines & the moon waxeth & ●…aineth ! put on thy glistering crown , o thou maker of kings ! & make but one stride or one step of the whole earth , & travell in the greatness of thy strength , isa. : , . & let thy apparel be red & all dyed with the blood of thy enemies : thou art fallen righteous heir by line to the kingdoms of the world . laugh ye at the giddy-headed clay pots & stout brain-sick worms , that dare say in good earnest , this man shall not reign over us : as though they were casting the dice for christ's crown , who of them shall have it . i know , ye beleeve the coming of christ's kingdom , and that their is a hole out of your prison through which ye see day-light : let not faith be dazled with the temptation from a dying deputy & from a sick prelat : beleeve under a cloud , & wait for him , when there is no moon-light nor star-light : let faith live & breath and lay hold on the sure salvation of god , when clouds and darkness are about you and appearance of rotting in the prison , before you : take heed of unbeleeving hearts which can father lies upon christ : beware of , doeth his promise fail for evermore ? psal. . . for is was a man and not god that said it , who dreamed that a promise of god could fail , fall a-swoon or die : we can make god sick or his promises weak , when we are pleased to seek a plea with christ. o sweet ! o stout word of faith , iob. . v. . though he slay me , yet will i trust in him . o sweet epitaph written on the grave-stone of a dying beleever ! to wit , i died hoping , & my dust & ashes beleevelife . faith's eyes , that can see thorow a mill-stone , can see thorow a gloom of god , and under it read god's thoughts of love and peace . hold fast christ in the dark : surely ye shall see the savation of god. your adversaries are ripe and dry for the fire , yet a little while and they shall goe up in a flame : the breath of the lord like a river of brimstone shall kindle about them , isa. : . what i write to one , i write to you all , that are sound hearted in that kingdom , whom in the bowels of christ , i would exhort not to touch that oath ; albeit the adversaries put a fair meaning on it , yet the swearer must swear according to the professed intent & godless practise of the oath-breakers , which is known to the world : otherwise i might swear that the creed is false , according to yet this private meaning & sense put upon it . oh let them not be beguiled to wash petjury and the denial of christ and the gospel with ink-water , some foul and rotten distinctions : wash and wash again and again the devil & the lye , it shall be long ere their skin be white . i profess , it should beseem men of great parts , rather then me , to write to you ; but i love your c●use , & desires to be excused , and must intreat for the help of your prayers in this my weighty charge here for the university and pulpit , & that ye would intreat your acquaintance also to help me . grace be with you all . amen . st. andrewes . . your brother & companion in the patience & kingdom of iesus christ , s. r. for mistress pont prisoner at dublin . ( ) worthy & dear mistress . grace , mercy & peace be to you . the cause ye suffer for 〈◊〉 your willingness to suffer , is ground enough of acquaintance , for me to write to you ; although i doe confess my self unable to speak for a prisoner of christ's encouragement . i know ye have advantage beyond us , who are not under suffering : for your sighing [ psal. . . ] is a witten bill , for the ears of your head , the lord jesus ; & your breathing , lam. . . and your looking up , psal. . . & . . and therefore your meaning half spoken , half unspoken , will seek no jaylor's leave , but will goe to heaven without leave of prelat or deputy , & be heartily welcome : so that ye may sigh and gro●n out your mind to him who hath all the keyes of the king 's three kingdoms and dominions : i dare beleeve your hope shall not die ; your trouble is a part of zion's burning , and ye know who guides zion's furnance , and who loves the ashes of his burnt bride , because his servants love them , psal. . . i beleeve your ashes , if ye were burnt for this cause , shall praise him : for the wrath of men & their malice shall make a psalm to praise the lord , psal. : . & therefore stand still & behold & see what the lord is to doe for this island ; his work is perfect , deut. : . the nations have not seen the last end of his work ; his end is more fair & more glorious then the beginning . ye have more honour then ye can be able to guide well , in that your bonds are made heavy for such an honourable cause . the seals of a controlled gospel , & the seals by bonds & blood & sufferings , are not committed to every ordinary professour . some that would back christ honestly in summer-time , would but spill the beauty of the gospel , if they were put to suffering . and therefore let us beleeve , that wisdom dispenseth to every one here as he thinks good who bears them up that bear the cross : & since our lord hath put you to that part which was the flower of his own sufferings , we all expect that as ye have in the strength of our captain begun , so ye will goe on without fainting . providence maketh use of men & devils for the refining of all the vessels of god's house , small & great , & for doing of two works at once in you , both for smothing of a stone to make it take bond with christ in ierusalem's wall , & for witnessing to the glory of this reproached & born down gospel , which cannot die though hell were made a grave about it . it shall be timous joy for you to divide joy betwixt you & christ's laughing bride , 〈◊〉 these three kingdoms : & what if your mourning continue till mystical christ in ireland & in britain & ye laugh both together ? your laughing & joy were the more blessed , that one sun should shine upon christ , the gospel , & you , laughing altogether , in these three kingdoms . your time is measured & your dayes & hours of suffering from eternity were by infinite wisdom considered : if heaven recompense not to your own minde inches of sorrow , then i must say that infinite mercy cannot get you pleased : but if the first kiss of the white and ruddy cheek of the standard , bearer and chief among ten thousand [ cant. : ] shall over-pay your prison at dublin in ireland , then ye shall have no counts unanswered , to give in to christ : if your faith cannot see a nearer term-day ; yet let me charge your hope to give christ a new day till eternity & time meet in one point : a payed summe , if ever payed , is payed , if no day be broken to the hungry creditour : take heaven's bond & subscribed obligation for the summe , iohn . . if hope can trust christ , i know he can , & will pay : but when all is done & suffered by you , ten hundred deaths for lovely , lovely jesus , is but eternitie's half penny ; figures & ciphers cannot lay the proportion . o but the super-plus of christ's glory is broad & large ! christ's item's of eternal glory are hard & cumbersom to tell , & ifye borrow by faith & hope ten dayes or ten hundred years from that eternity of glory that abides you , ye are payed & more in your own hand . therefore , o prisoner of hope , wait on ! posting , hasting salvation sleeps not . antichrist is bleeding & in the way to death , & he bites forest when he bleeds fastest . keep your intelligence betwixt you & heaven , & your court with christ : he hath in heaven the keyes of your prison , & can set you at liberty when he pleaseth : his rich grace support you . i pray you help me with your prayers . grace be with you . st andrews . your brother in the patience & kingdom of iesus christ , s. r. to mr james wilson . ( ) dear brother grace , mercy & peace be multiplied upon you : i bless our rich & onely wise lord , who careth so for his new creation , that he is going over it again & trying every piece in you , & blowing away the motes of his new work in you . alas ! i am not so fit a physician as your disease requireth : sweet , sweet , lovely jesus be your physician , where his under-chirurgians cannot doe any thing for putting in order the wheels , paces , & goings of a marred soul. i have little time ; but yet the lord hath made me so concern my self in your condition that i dow not , i dare not be altogether silent . first , ye doubt from . cor. : . whether ye be in christ or not , & so whether ye be a reprobate or not ? i answer three things to the doubt . . ye ow charity to all men , but most of all , to lovely & loving jesus , & some also to your self , especiall to your renewed self ; because your new self is not yours but another lord's , even the work of his own spirit : therefore to slander his work is to wrong himself : love thinketh no evil : if ye love grace , think not ill of grace in your self ; and ye think ill of grace in your self , when ye make it but a bastard and a work of nature : for a holy fear that ye be not christ's , and withall a care and a desire to be his & not your own , is not , nay cannot be bastard nature . the great advocate pleadeth hard for you , be upon the advocate 's side , o poor feared client of christ ! stay & side with such a lover , who pleadeth for no other man's goods but his own [ for he , if i may say so , scorneth to be enriched with an unjust conquest ] and yet he pleadeth for you , whereof your letter [ though too too full of jealousie ] is a proof : for if ye were not his , your thoughts , which i hope are but the suggestion of his spirit ( that onely bringeth the matter in debate to make it sure to you ) would not be such nor so serious as these , am i his ? or whose am i ? . dare ye forswear your owner , and say in cold blood , i am not his ? what nature or corruption saith at starts in you , i regard not : your thoughts of your self , when sin and guiltiness round you in the ear , and when ye have a sight of your deservings , are apocrypha and not scripture , i hope . hear what the lord saith of you , he will speak peace : if your master say , i quite you , i shall then bid you eat ashes for bread and drink waters of gall and wormwood . but howbeit christ out of his own mouth should seem to say , i came not for thee , as he did matth. : . yet let me say , the words of tempting jesus are not to be stretched as scripture beyond his intention , seeing his intention in speaking them is to strengthen , not to deceive : & therefore here faith may contradict what christ seemeth at first to say , and so may ye . i charge you by the mercies of god , be not that cruel to grace and the new birth as to cast water on your own coal by misbelief : if ye must die ( as i know ye shall not ) it were a folly to slay your self . . i hope ye love the new birth & a claim to christ , howbeit ye dow not make it good : & if ye were in hell & saw the heavenly face of lovely , ten thousand times lovely iesus , that hath god's hew and god's fair , fair and comely red and white wherewith it is beautified beyond comparison and imagination , ye could not forbear to say , oh! if i could but blow a kiss from my sinfull mouth , from hell up to heayen upon his cheeks , that are as a bed of spices as sweet flowers , cant. : . i hope ye dare say , o fairest sight of heaven ! o boundless mass of crucified & slain love for me , give me leave to wish to love thee ! o flower and bloom of heaven & earth's love ! o angels wonder ! o thou the father 's eternally sealed love ! & o thou god's old delight ! give me leave to stand beside thy love & look in & wonder , & give me leave to wish to love thee , if i can doe no more . . we being born in atheism & bairns of the house that we are come off , it is no new thing , my dear brother , for us to be under jealousies & mistakes about the love of god : what think ye of this that the man christ was tempted to beleeve there were but two persons in the blessed godhead , & that the son of god , the substantial , & coerernal son , was not the lawfull son of god ? did not satan say , if thou be the son of god ? . ye say that ye know not what to doe ? your head said once that same word or not far from it , ioh. . . now is my soul troubled , & what shall i say ? & faith answered christ's what shall i say ? with these words , o tempted saviour , askest thou what shall i say ? say , pray , father save me from this hour . what course can ye take but pray & first christ his own comforts ? he is no dyvour , take his word . oh [ say ye ] i cannot pray ! ans. honest sighing is faith breathing & whispering him in the ear : the life is not out of faith , where there is sighing , looking up with the eyes & breathing towards god , eam . : . hide not thine ear at my breathing . but what shall i doe in spiritual exercises , say ye ? ans. . if ye knew particularly what to doe , it were not a spiritual exercise . . in my weak judgement , ye would first say , i will lorifie god in beleeving david's salvation & the bride's marriage with the lamb , & love the church's stain husband , although i cannot for the present beleeve mine own salvation . . say , i will not pass from my claim , suppose christ would pass from his claim to me , it shall not goe back upon my side ; howbeit my love to him be not worth a drink of water , yet christ shall have it such as it is . . say , i shall rather spill twenty prayers then not pray at all ; let my broken words goe up to heaven : when they come up into the great angel's golden censer , that compassianat advocate will put together my broken prayers & perfume them : words are but accidents of prayer . oh [ say y ] i am slain with hardness of heart ; & troubled with confused and melancholious thoughts ? ans. my dear brother , what would ye conclude thence , that ye know not well who ought you ? i grant , oh my heart is hard ! oh my thoughts of faithless sorrow ! ergo , i know not who ought me ; were good logick in heaven amongst angels & the glorified : but down in christ's hospital , where sick and distempered souls are under cure , it is not worth a straw . give christ time to end his work in your heart : hold on in feeling & bewailing your hardness , for that is softness to feel hardness . . i charge you to make psalms of christ's praises for his begun work of grace , make christ your musick & your song , for complaining & feeling of want doeth often swallow up your praises . what think ye of these who goe to hell , never troubled with such thoughts ? if your exercise be the way to hell , god help me ; i have a cold coal to blow at , and a blank paper for heaven : i give you christ caution , & my heaven surety for your salvation . lend christ your melancholy ; for satan hath no right to make a chamber in your melancholy ; borrow joy & comfort from the comforter ; bid the spirit doe his office in you : & remember , that faith is one thing , and the feeling & notice of faith another : god forbid that feeling were proprium quarto modo to all the saints , & that this were good reasoning , no feeling , no grace : i am sure ye were not alwayes these twenty years by-past , actually knowing that ye live , yet all this time ye are living : so is it with the life of faith . but alas ! dear brother , it is easie for me to speak words & syllables of peace , but isa. . . telleth you , i create peace : there is but one creator , ye know : o that ye may get a letter of peace sent you from heaven ! pray for me , & for grace to be faithfull , & gifts to be able with tongue & pen to glorifie god. i forget you not . st. andrewes jan . . yours in his sweet lord iesus , s. r. to my lady boyd. ( ) madam . i received your la : letter : but because i was still going through the countrey for the affairs of the church , i have had no time to answer it . i had never more cause to fear then i have now , when my lord hath restored me to my second created heaven on earth , & hath turned my apprehended fears into joyes and great deliverance to his church , whereof i have my share and part . alas that weeping prayers answered and sent back from heaven with joy , should not have laughing praises ! o that this land would repent and lay burthens of praises upon the top of fair mount zion . madam , except this land be humbled , a reformation is rather my wonder , then belief at this time : but surely it must be a wonder , and what is done already is a wonder : our lord must restore beauty to his churches without hire ; for we were sold without money , and now our buyers repent them of the bargain , and would gladly give again better cheap then they bought us : they devoured iacob and eat up his people as bread ; now iacob is grown a living childe in their womb , and they would fain be delivered of the childe and render the birth : our lord shall be midwife . o that this land be not like ephraim an unwise son , that stayeth too long in the place of breaking forth of children ! your la : is blessed with children who are honoured to build up christ's waste places again : i beleeve your la : will think them well bestowed on that work , and that zion's beauty is your joy , this is a mark and evidence for heaven which helpeth weak ones to hold their grip when other marks fail them . i hope your la : is at a good understanding with christ , and that , as becometh a christian , ye take him up aright [ for many mistake and misshape christ ] in his comings and goings : your wants and falls proclaim ye have nothing of your own but what ye borrow ( nay , your self is not your own ) but christ hath given himself to you : put christ to the bank and heaven shall be your interest and income : love him , for ye cannot over-love him : take up your house in christ , let him dwell in you and abide ye in him , & then ye may look out of christ and laugh at the clay-heavens that the sons of men are seeking after in this side of the water . christ mindeth to make your losses grace's great advantage : christ will lose nothing of you , nay , not your sins , for he hath an use for them aswell as for your service , howbeit ye are to loath your self for these . i hope ye fetch all the heaven ye have here in this life , from that which is up above , and that your anchor is casten as high and deep as christ : o but it 's far & many a mile to his bottom ! if i had known long since as i doe now ( though still , alas ! i am ignorant ) what was in christ , i would not have been so late in starting to the gate to seek him . o what can i doe or say to him who hath made the north render me back again ! a grave is no sure prison to him for the keeping of dry bones . woe 's me that my foolish sorrow and unbelief being on horse-back did ride so produly & witlesly over my lord's providence : but when my faith was asleep , christ was awake , & now when i am awake i say he did all things well . o infinite wisdom ! o incomparable loving kindness ! alas that the heart i have is so little & worthless for such a lord as christ is ! o what oddes finde the saints in hard trials , when they feel sap at their roots , betwixt them and sun-burnt withered professors : crosses and storms cause them to cast their blooms and leaves : poor worldlings what will ye doe when the span-length of your forenoon's laughter is ended and when the weeping side of providence is turned to you ? i put up all the favours ye have bestowed on my brother upon christ's score , in whose book are many such counts & who will requite them . i wish you to be builded more and more upon the stone laid in zion & then ye shall be the more fit to have a hand in rebuilding our lord 's fallen tabernacle in this land , in which ye shall finde great peace when ye come to grips with death the king of terrouis . the god of peace be with your la : and keep you blameless till the day of our lord jesus . st andrews . your la : at all obedience in his sweet lord & master , s. r. to his very dear friend john fennick . ( ) much honoured & dear friend . grace , mercy & peace be to you : the necessary impediments of my calling have hitherto kept me from making a return to your letter , the heads whereof i shall now briefly answer . as. . i approve your going to the fountain , when your own cisterne is dry : a difference there must be betwixt christ's well & your borrowed water , & why but ye have need of emptiness & drving up , aswell as ve have need of the well ? want & a hole there must be in our vessel , to leave room to christ's art ; his well hath it's own need of thirsty drinkers , to commend infinite love , which from eternity did brew such a cellar of living waters for us . ye commend his free love ; & it 's well done : oh if i could help you , & if i could be master-conveener to gather an earth-full & an heaven-full of tongues dipped and steeped in my lord 's well of love or his wine of love , even tongues drunken with his love , to raise a song of praises to him , betwixt the east & west-end & furthest points of the broad heavens ! if i were in your case [ as alas ! my dry & dead heart is not now in that garden ] i would borrow leave to come & stand upon the banks & coasts of that sea of love , & be a feasted soul to see love's fair tide , free love's high and lofty waves , each of them higher then ten earths , flowing in upon pieces of lost clay : o welcome , welcome , great sea ! o if i had as much love for wideness and breadth , as twenty outmost shells and spheres of the heaven of heavens , that i might receive in a little flood of his free love ! come , come , dear friend , & be pained that the king's wine-cellar of free love & his banquetting house [ o so wide , so stately ! o so god-like , so glory-like ! ] should be so abundant , so overflowing , & your shallow vessel so little to take in some part of that love : but since it cannot come in you for want of room , enter your self in this sea of love , & breath under these waters , & die of love , & live as one dead & drowned of this love. but why doe ye complain of waters going over your soul , & that the smoke of the terrors of a wrathfull lord , doeth almost suffocate you & bring you to death's brink ? i know the fault is in your eyes , not in him ; it s not the rock that fleeth & moveth , but the green sailer : if your sense & apprehension be made judge of his love , there is a graven image made presently , even a changed god & a foe-god , who was once [ when ye washed your steps with butter , & the rock poured you out rivers of oyl , iob. . . ] a friend-god : either now or never let god work ; ye had never since ye was a man , such a fair field for faith : for a painted hell & an apprehension of wrath in your father , is faith's opportunity to try what strength is in it : now give god as large a measure of charity as ye have of sorrow ; now see faith to be faith indeed , if ye can make your grave betwixt christ's feet , & say , though he should flay me , i will trust in him ; his beleeved love shall be my winding-sheet , & all my grave-cloaths ; i shall roll & sowe in my soul , my slain soul , in that web , his sweet & free love : & let him write upon my grave here lieth a beleeving dead man , breathing out and making an hole in death's broad side , & the breath of faith cometh forth through the hole . see now if ye can overcome & prevail with god , & wrestle god's tempting to death & quit out of breath , as that renowned wrestler did , hos . . and by his strength he had power with god. v. . yea he had power over the angel & prevailed . he is a strong man indeed who overmatcheth heaven's strength and the holy one of israel , the strong lord : which is done by a secret supply of divine strength within , wherewith the weakest being strengthned , overcome and conquer . it shall be great victory to blow out the flame of that furnace yeare now in , with the breath of faith : & when hell , men , malice , cruelty , falshood , devils , the seeming glooms of a sweet lord , meet you in the teeth , if ye then as a captive of hope , as one fettered in hope's prison , run to your strong hold , even from god glooming to god glooming , & beleeve the salvation of the lord in the dark , which is your onely victory : your enemies are but pieces of malitious clay , they shall die as men & be confounded . but that your troubles are many at once , & arrows come in from all airths , from countrey , friends , wife , children , foes , estate , & right down from god who is the hope & stay of your soul , i confess is more & very heavy to be born ; yet all these are not more then grace , all these bits of coals casten in your sea of mercy cannot dry it up : your troubles are many & great , yet not an ounce-weight beyond the measure of infinite wisdom , i hope , not beyond the measure of grace that he is to bestow ; for our lord never yet brake the back of his childe , nor spilt his own work : nature's plastering & counterfit work he doeth often break in sheards , & putteth out a candle not lighted at the sun of righteousness ; but he must cherish his own reeds & handle them softly , never a reed getteth a thrust with the mediator's hand to lay together the two ends of the reed . o what bonds & ligaments hath our chirurgion of broken spirits , to binde up all his lame & bruised ones with ! cast your disjoynted spirit in his lap , & lay your burden upon one who is so willing to take your cares & your fears off you , & to exchange & niffer your crosses , & to give you new for old & gold for iron , even to give you garments of praise for the spirit of heaviness . it 's true in a great part what ye write of this kirk , that the letter of religion onely is reformed & scarce that : i doe not beleeve out lord will build his zion in this land , upon this skin of reformation : so long as our scum remaineth & our heart-idols are keeped , this work must be at a stand ; and therefore our lord must yet sift this land and search us with candles ; and i know , he shall give and not sell us his kingdom : his grace and our remaining guiltiness must be compared , & the one must be seen in the glory of it and the other in the sinfulness of it : but i desire to beleeve and would gladly hope to see , that the glancing and shining luster of glory , coming from the diamonds and stones set in the crown of our lord jesus , shall cast rayes and beams many thousand miles about . i hope christ is upon a great marriage , and that his wooing and suting of his excellent bride , doeth take it's beginning from us the ends of the earth . o what joy and what glory would i judge it , if my heaven should be suspended , till i might have leave to run on foot , to be a witness of that marriage-glory , & see christ put on the glory of his last married bride and his last marriage-love on earth , when he shall enlarge his love-bed and set it upon the top of the mountains , and take in the elder sister , the iewes , and the fulness of the gentiles ! it were heaven's honour & glory upon earth , to be his lackey to run at his horse-foot and hold up the train of his marriage-roberoyal , in the day of our high a●d royal solomon's espousals . but o what glory to have a seat or ●e● in king iesus his chariot , that is bottomed with gold & paved and lined over and floored within with love , f● the daughters of ierusalem ! cant. . . to lie upon such a king's love , were a bed next to the flower of heaven's glory . i am sorry to hear you speak in your letter , of a god an●ry at you , and of the sense of his indignation , which onely ariseth from suffering for jesus , all that is now come upon you : indeed apprehended wrath flameth out of such ashes as apprehended sin ; but not from suffering for christ : but suppose ye were in hell for by-gones and for old debt , i hope ye ow christ a great summe of charity to beleeve the sweetness of his love : i know what it is to sin in that kinde , it is to sin our [ if it were possible ] the unchangeableness of a godhead out of christ , & to sin away a lovely & unchangeable god. put more honest apprehensions upon christ , put on his own mask upon his face , and not your vail made of unbelief , which speaketh , as if he borrowed love to you , from you and your demerits & sinfull deservings . oh no! christ is man , but he is not like man ; he hath man's love in heaven , but it is lustered with god's love , & it is very god's love , ye have to doe with : when your wheels goe about , he standeth still : let god be god and be ye a man , and have ye the deserving of man & the sin of one who hath suffered your welbeloved to slip away , nay hath refused him entrance , when he was knocking till his head and locks were frozen : yet what is that to him ? his book keepeth your name , and is not printed and reprinted and changed and corrected : and why but he should goe to his place & hide himself ? howbeit his departure be his own good work , yet the belief of it in that manner is your sin : but wait on till he return with salvation and cause you rejoyce in the latter end . it is not much to complain : but rather beleeve then complain , and sit in the dust and close your mouth , till he make your sown light grow again ; for your afflictions are not eternal , time will end them , & so shall ye at length see the lord's salvation : his love sleepeth not , but is still in working for you , his salvation will not tarry nor linger , & suffering for him is the noblest cross that is out of heaven : your lord had the waile & choice of ten thousand other crosses beside this , to exercise you withall ; but his wisdom & his love wailed and choosed out this for you , beside them all , & take it as a choice one , & make use of it , so , as ye look to this world as your step-mother in your borrowed prison : for it is a love-look to heaven and the other side of the water , that god seeketh : & this is the fruit , the flower & bloom growing out of your cross , that ye be a dead man to time , to clay , to gold , to countrey , to friends , wife , children , & all pieces of created nothings , for in them there is not a seat nor bottom for your soul's love . o what room is for your love [ if it were as broad as the sea ] up in heaven and in god! and what would not christ give for your love ? god gave so much for your soul , & blessed are ye , if ye have a love for him & can call in your soul's love from all idols , and can make a god of god , a god of christ & draw a line betwixt your heart and him . if your deliverance come not , christ's presence and his beleeved love must stand as caution and surety for your deliverance , till your lord send it in his blessed time : for christ hath many salvations , if we could see them : and i would think it better born comfort and joy that cometh from the faith of deliverance and the faith of his love , then that which cometh from deliverance it self . it is not much matter , if ye finde ease to your afflicted soul , what be the means , either of your own wishing , or of god's choosing ; the latter i am sure is best and the comfort strongest and sweetest : let the lord absolutely have the ordering of your evils & troubles , and put them off you by recommending your cross and your furnace to him , who hath skill to melt his own mettall and knoweth well what to doe with his surnace : let your heart be willing that god's fire have your tin and brass and dross : to consent to want corruption is a greater mercy then many professors doe well know , and to refer the manner of god's physick to his own wisdom , whither it be by drawing blood , or giving sugared drinks that cure sick folks without pain , it is a great point of faith ; and to beleeve christ's cross to be a friend as he himself is a friend , is also a special act of faith : but when ye are over the water , this case shall be a yesterday past an hundred years ere ye were born , & the cup of glory shall wash the memory of all this away and make it as nothing : onely now take christ in with you under your yoke , and let patience have her perfect work , for this haste is your infimity . the lord is rising up to doe you good in the latter end , put on the faith of his salvation & see him posting & hasting towards you . sir , my employments being so great , hinder me to write at more length excuse me : i hope to be mindfull of you . i shall be obliged to your if ye help me with your prayers for this people , this college , & my own poor soul. grace be with you . remember my love to your wife . st andrews . feb. . . yours in christ iesus . s. r. to the much honoured peter stirling . ( ) much honoured & worthy sir. i received yours , & cannot but be ashamed that mistaking love hath brought me in court & account in the heart of god's children , especially of another nation : i should not make a lye of the grace of god , if i should think i have little share of it my self : o how much better were it for me to stand in the counting table of many for a half-penny & to be estemed a liker rather than a lover of christ ! if i were weighed , vanity should bear down the scale , as having weight in the ballance above me ; except my lovely saviour should cast in beside me some of his borrowed worth ; & oh if i were writing now sincerely in this extenuation , which may be & i fear is , subtile & coosening pride ! i would i could love something of heaven's worth in you & all of your mettall . o how happy were i , if i could regain & conquer back from the creature my sold & lost love , that i might lay it upon heaven's jewel , that ever , ever blooming flower of the highest garden , even my soul-redeeming & never-enoughprized lord jesus ! o that he would wash my love & put it on the mediator's wheel & refine it from it's dross & tin , that i might propine & gift that lord so love-worthy , with all my love ! oh if i could set a lease of thousands of years & a suspension of my part of heaven's glory , & frist till a long day my desired salvation , sobeing i could in this lower kitchin & under-vault of his creation , be feasted with his love , & that i might be a footstool for his glory before men & angels ! oh if he would let out heaven's fountain upon withered me , dry & sapless me ! if i were but sick of love for his love [ & o how would that sickness delight me ! ] how sweet would that easing & refreshing pain be to my soul ! i shall be glad to be a witness to behold the kingdom : of the world become christ's : i could stay out of heaven many years to see that victorious triumphing lord act that prophesied part of his soul-conquering love , in taking in to his kingdom the greater sister , that kirk of the iews , who sometimes courted our welbeloved for her little sister , cant. : . to behold him set up as an ensign & a banner of love to the ends of the world . and truly we are to beleeve that his wrath is ripe for the land of graven images , & for the falling of that mill-stone in the midst of the sea . grace be with you . st andrews march. . . yours in his sweet lord iesus , s. r. to the lady fingask . ( . ) madam . grace mercy & peace be to you : though not acquainted , yet at the desire of a christian , i make bold to write a line or two unto you by way of counsel [ howbeit i be most unfit for that ] i hear , and i blesse the father of lights for it , that ye have a spirit set to seek god , and that the posture of your heart is to look heaven-ward ; which is a work and cast of the mediator christ's right hand , who putteth on the heart a new frame , for the which i would have your la : to see a tye & bond of obedience laid upon you , that all may be done not so much from obligation of law , as from the tye of free love ; that the law of ransom-paying by christ may be the chief ground of all your obedience , seeing that ye are not under the law but under grace : withall know that unbeleef is a spiritual sin & so not seen by nature's light , & that all that conscience saith is not scripture : suppose your heart bear witness against you for sins done long agoe ; yet because many have pardon with god , that have not peace with themselves , ye are to stand & fall by christ's esteem & verdict of you & not by that which your heart saith : suppose it may by accident be a good signe to be jealouse of your heavenly husband's love , yet it is a sinful sign : as there be some happy sins [ if may speak so ] not of themselves but because they are neighboured with faith and love : and so , worthy lady , i would have you hold by this that the ancient love of an old husband standeth firm and sure , and let faith hing by this small threed , that he loved you before he laid the corner-stone of the world , & therefore , he cannot change his minde because he is god , and rests in his love ; neither is sin in you , a good reason wherefore ye should doubt of him , or think because sin hath put you in the courtesie and reverence of justice , that therefore he is wroth with you : neither is it presumption in you to lay the burden of your salvation upon one mighty to save ; so being ye lay aside all confidence in your self-worth & righteousness . true faith is humble & seeth no way to escape but onely in christ : and i beleeve ye have put an esteem & high price upon christ : & they cannot but beleeve , & so be saved , who love christ and to whom he is precious : for the love of christ hath chosen christ as a lover , & it were not like god , if ye should chuse him as your liking & he not chuse you again , nay he hath prevented you in that , for ye have not chosen him but he hath chosen you . o consider his loveliness & beauty , & that there is nothing which can commend & make fair , heaven or earth , or the creature , that is not in him , in infinite perfection , for fair sun and fair moon are black and think shame to shine before his fairness , isa. , . base heavens & excellent jesus : weak angels , & strong & mighty jesus : foolish angel-wisdom & onely wise jesus : short-living creature & long living & everliving ancient of dayes : miserable & sickly & wretched are these things that are within times circle & onely , onely blessed jesus ! if ye can wynd-in in his love : [ and he giveth you leave ●o love him & allurements also ] what a second heaven's paradise , a young heaven's glory is it , to be hot & burned with fevers of love-sickness for him ? & the more your la : drink of this love , there is the more room & the greater delight & desire for this love : be homely & hunger for a feast & fill of his love , for that 's the borders & march of heaven : nothing hath a nearer resemblance to the colour & hew & lustre of heaven ; then christ loved , & to breath out love-word , & love-sighs for him . remember what he is : when twenty thousand millions of heavens lovers have worn their hearts threed-bare of love , all is nothing , yea less then nothing to his matchless worth & excellency : o so broad & so deep as the sea of his desireable loveliness is ! glorified spirits , triumphing angels , the crowned & exalted lovers of heaven , stand without his loveliness & cannot put a cricle on it . o if sin & time were from betwixt us , & that royall & king's love ! that high majesty , eternitie's bloom & flower of high-lustred beauty might shine upon pieces of created spirits , & might bedew and overflow us who are portions of endless misery & lumps of redeemed sin : alas what doe i ! i but spill & lose words in speaking highly of him , who will bide & be above the musick & songs of heaven , & never be enough praised by us all , to whose boundless & bottomless love i recommed your la : & am . st andrews . march. . . your la : in christ iesus , s. r. to his reverend & dear brother mr david dickson . ( ) reverend & dear brother . ye look like the house whereof ye are a branch : the cross is a part of the life rent that lieth to all the sons of the house . i desire to suffer with you , if i take a lift of your housetrial off you : but ye have preached it ere i knew any thing of god : your lord may gather his roses , & shake his apples , at what season of the year he pleaseth ; each husbandman cannot make harvest when he pleaseth , as he can doe : ye are taught to know & adore his soveraignity which he exerciseth over you , which yet is lustered with mercy : the childe hath but changed a bed in the garden , & is planted up higher nearer the sun , where he shall thiivē better then in this out-held moor-ground : ye must think your bold would not want him one hour longer , & since the 〈◊〉 of your loan of him was expired [ as it is , if ye read the ●eas● ] let him have his own with gain , as good reason were . i read on it an exaltation & a richer measure of grace , as the s●…t fruit of your cross : and i am bold to say , that , that college where your master hath set you now , shall finde it . i am content that chirst is so homely with my dear brother david dickson , as to borrow & lend , & take & give with him , & ye know what are called the visitations of such a friend , it ' s to come to the house & be homely with what is yours : i perswade my sel● upon his credit , he hath left drink-money , and that he hath made the house the better of him . i envie not his waking love ; who saw that this water was to be past through & that now the number of crosses lying in your way to glory , are fewer by one then when i saw you ; they must decrease : it is better then any ancient or modern commentary on your text that ye preach upon in glasgow : read and spell right , for he knoweth what he doeth , he is onely lopping & snedding a fruitfull tree that it may be more fruitfull . i congratulate heartily with you , his new welcome to your new charge . dearest brother , goe on & faint not , something of yours is in heaven , beside the flesh of your exalted saviour , & ye goe on after your own : time 's threed is shorter by one inch then it was : an oath is sworn & past the seals ; whether afflictions will or not , ye must grow & swell out of your shell , & live & triumph & reign , & be more then conquerour , for your captain who leadeth you on , i● more then conquerour , and he makes you a partaker of his conquest and victory . did not love to you compell me , i would not fetch water to the well , & speak to one who knoweth b●…ter then i can doe , what god is doing with him . remember my love to your wife , to mr iohn , & all friends there . let us be helped by your prayers , for i cease not to make mention of you to the lord as i dow . grace be with you . st andrews . may. . ● . yours in his sweet lord iesus , s. r. to my lady boyd. ( ) madam . grace , mercy & peace be to you : impute it not to a disrespective forgetfulness of your la : who ministred to me in my bonds , that i write not to you : i wish i could speak or write what might doe good to your la : especially now , when i think ye cannot but have deep thoughts of the deep & bottomless wayes of our lord , in taking away , with a sudden & wonderfull stroke your brethren & friends . ye may know , all that die for sin , die not in sin , & that none can teach the almighty knowledge , he answereth none of our courts , & no man can say , what doest thou ? it 's true , your brethren saw not many summers ; but adore & fear the soveraignty of the great potter , who maketh & marreth his clay-vessels when & how it pleaseth him . this under-garden is absolutely his own & all that groweth in it , his absolute liberty is law-biding , the flowers are his own , if some be but summer-apples he may pluck them down before others . o what wisdom is it to beleeve & not to dispute , to subject the thoughts to his court & not to repine at any act of his justice ! he hath done it , all flesh be silent : it is impossible to be submissive & religiously patient if ye stay your thoughts down among the confused rollings & wheels of second causes , as , oh the place ! oh the time ! oh if this had been , this had not followed ! oh the linking of this accident with this time & place ! look up to the master-motion & the first wheel , see & read the decree of heaven & the creator of men , who breweth death to his children & the manner of it : & they see far in a mill-stone , & have eyes that make a hole to see through the one side of a mountain to the other , who can take up his wayes : how unsearchable are his judgements , & his wayes past finding out ! his providence halteth not , but goeth with even & equal legs : yet are they not the greatest sinners , upon whom tower of siloam fell : was not time's lease expired , & the sand of heaven's sand-glass set by our lord , run out ? is not he an unjust debter who payeth due debt with chiding ? i beleeve , christian lady , your faith leaveth that much charity to our lord's judgements , as to beleeve , how beit ye be in blood sib to that cross , that yet ye are exempted & freed from the gall & wrath that is in it . i dare not deny but ( iob. : . ) the king of terrors dwelleth in the wicked man's tabernacle : brimstone shall be scattered on his habitation : yet , madam , it is safe for you to live upon the faith of his love , whose arrows are over-watered & pointed with love & mercy to his own , & who knoweth how to take you & yours out of the roll & book of the dead . our lord hath not the eyes of flesh in distributing wrath to the thousand generation without exception . seeing ye are not under the law , but under grace & married to another husband : wrath is not the court that ye are liable to . as i would not wish , neither doe i beleeve , your la : doeth despise ; so neither faint : read & spell aright all the words & syllabes in the visitation , & miscall neither letter nor syllabe in it . come along with the lord , & see , & lay no more weight upon the law then your christ hath laid upon it : if the law 's bill get an answer from christ , the curses of it can doe no more : and i hope ye have resolved that if he should grind you to powder , your dust & powder shall beleeve his salvation : and who can tell what thoughts of love & peace our lord hath to your children ? i trust he shall make them famous in excuting the written judgements upon the enemies of the lord , this honour have all his saints , psal. : . & that they shall bear stones on their shoulders , for building that city that is called , ezek. : . the lord is there : & happy shall they be who have a hand in the sacking of babel , & come out in the year of vengeance for the controversy of zion , against the land of graven images . therefore , madam , let the lord make out of your father's house any work , even of judgement , that he pleaseth : what i● wrath to others , is mercy to you & your house . it is faith's work to claim and challenge loving kindness out of all the roughest strokes of god. doe that for the lord , which ye will doe for time ; time will calme your heart at that which god hath done , & let our lord have it now . what love ye did bear to friends now dead , seeing they stand now in no need of it , let it fall as just legacy to christ. o how sweet to put out many strange lovers , & to put in christ ! it is much for our half-slain affections to part with that which we beleeve we have right unto ; but the servant's will should be our will , & he is the best servant who retaineth least of his own will & most of his master's . that much wisdom must be ascribed to our lord , that he knoweth how to lead his own in-through and out-through the little time-hells and the pieces of time-during wraths in this life , & yet keep safe his love without any blurre upon the old & great seal of free election : and seeing his mountains of brass , the mighty & strong decrees of free grace in christ , stand sure , & the covenant standeth fast for ever as the dayes of heaven , let him strike & nurture , his striking must be a very act of saving ; seeing strokes upon his secret ones , come from the soft & heavenly hand of the mediatour , & his rods are steeped & watered in that flood & river of love that cometh from the god-man's heart of our soul-loving & soul-redeeming jesus . i hope ye are content to frist the cautioner of mankinde his own conquest , heaven , till he pay it you & bring you to a state of glory , where he shall never crook a finger upon , nor lift a hand to you again : and be content , & withall greedily covetous of grace , the interest & pledge of glory . if i did not beleeve your crop to be on the ground , & your part of that heaven of the saints heaven , white & ruddy , fair , fair & beautifull jesus , were come to the bloom & the flower , & near your hook i would not write this ; but seeing time ' threed is short , & ye are upon the entry of heaven's harvest , & christ the field of heaven's glory is white & ripe-like , the losses that i write of to your la : are but summer-showers that will onely wet your garments for an hour or two , and the sun of the new ierusalem shall quickly dry the wet coat ; especially seeing rains of affliction cannot stain the image of god or cause grace cast the colour : and since ye will not alter upon him , who will not change upon you , i durst in weakness think my self no spiritual seer , if i should not prophesie , that day-light is neer when such a morning-darkness is upon you & that this trial of your christian minde towards him whom ye dare not leave howbeit he should slay you , shall close with a doubled mercy . it is time for faith to hold fast as much of christ as ever ye had & to make the grip stronger & to cleave closer to him , seeing christ loveth to be beleeved in & trusted to : the glory of laying strength upon one that is mighty to save , is more then we can think : that piece of service of beleeving in a smiting redeemer is a precious part of obedience . o what glory to him to lay over the burden of our heaven upon him that purchased for us an eternal kingdom ! o blessed soul who can adore & kiss his lovely , free grace . the rich grace of christ be with your spirit . st. andrews . octob. . . yours at all obedience in christ iesus , s. r. to agnes mcmath . ( ) dear sister . if our lord hath taken away your childe , your lease of him is expired , & seeing christ would want him no longer , it is your part to hold your peace , & worship & adore the soveraignty & liberty that the potter hath over the clay & pieces of clay-nothings that he gave life unto : and what is man to call & summond the almighty to his lower court down here ? for he giveth account of none of his doings : and if ye will take a loan of a childe & give him back again to our lord , laughing , as his borrowed goods should return to him , beleeve he is not gone away , but sent before , & that the change of the countrey should make you think , he is not lost to you who is found to christ , & that he is now before you , & that the dead in christ shall be raised again : a going down star is not annihilat , but shall appeare again : if he have casten his bloom & flower , the bloom is fallen in heaven in christ's lap ; and as he was lent a while to time , so is he given now to eternity , which will take yourself : and the difference of your shipping & his , to heaven & christ's shore , the land of life , is onely in some few years , which weareth every day shorter , & some short & soon-reckoned summers will give you a meeting with him ; but what ? with him ? ●●y , with better company , with the chief & leader of the heavenly troups that are riding on white horses , that are triumphing in glory . if death were a sleep that had no wakening , we might sorrow : but our husband shall quickly be at the bed-sides of all that lie sleeping in the grave , & shall raise their mortal bodies . christ was death's cautioner , who gave his word to come & loose all the clay-pawnes & set them at his own right hand , & our cautioner , christ , hath an act of law-surety upon death to render back his captives : and that lord jesus , who knoweth the turnings & windings that is in that black trance of death , hath numbered all the steps of the stair up to heaven ; he knoweth how long the turnpike is or how many pair of stairs high it is , for he ascended that way himself . rev. : . i was dead & am alive . & now he liveth at the right hand of god , and his garments have not so much as a smell of death . your afflictions smell of the childrens case , the bairns of the house are so nurtured , & suffering is no new life , it is but the rent of the sons , bastards have not so much of the rent : take kindly & heartsomly with his cross , who never yet slew a ehilde with the cross : he breweth your cup , therefore drink it patiently & with the better will : stay & wait on , till christ loose the knot that fasteneth his cross on your back , for he is coming to deliver : & i pray you , sister , learn to be worthy of his pains who correcteth , & let him wring , & be ye wa●hen , for he hath a father's heart & a father's hand who is training you up & making you meet for the high hall . this school of suffering is a preparation for the king 's higher house : & let all your visitations speak all the letters of your lord summonds : they cry . . o vain world ! . o bitter sin ! o short & uncertain time ! . o fair eternity ; that is above sickness & death ! . o kingly & princely bridegroom ! hasten glorie's marriage , shorten time's short-spun & soon-broken threed , & conquer sin ! . o happy & blessed death , that golden bridge laid over by christ my lord betwixt time's clay-banks & heaven's shore ! & the spirit & the bride say come , & answer ye with them , even so , come lord ●esus ! come quickly ! grace be with you . st andrews . octob. . . your brother in his sweet lord iesus , s. r. to mr mathew mowat . ( ) reverend & dear brother . what am i to answer you ? alas ! my books are all bare & shew me little of god : i would fain goe beyond books in to his house of love , to see himself . dear brother , neither ye nor i , are parties worthy of his love or knowledge . ah! how hath sin bemisted & blinded us that we cannot see him ? but for my poor s●lf , i am pained & like to burst , because he will not take down the wall , & fetch hi● uncreated beauty , & bring his matchless , white & ruddy face out of heaven one's errand , that i may have heaven meeting me ere i goe to it , in such a wonderfull sight : ye know that majesty & love doe humble , because homely love to sinners dwelleth in him with majesty : ye should give him all his own court-stiles , his high & heaven-names . what am i to shape conceptions of my highest lord ? how broad & how high & how deep he is above & beyond what these conceptions are , i cannot tell : but for my own weak practice [ which alas ! can be no rule to one so deep in love-sickness with christ as ye are ] i would fain adde to my thoughts & esteem of him , & make him more high , & would wish an heart & love ten thousand times wider then the outmost circle & curtain that goeth about the heaven of heavens , to entertain him in that heart & with that love . but that which is your pain , my dear brother , is mine also , i am confounded with the thoughts of him : i know god is casten [ if i may speak so ] in a sweet mould & lovely image , in the person of that heaven's jewel , the man christ , & that the steps of that steep ascent● stair to the godhead is the flesh of christ , the new & living way ; & there is footing for faith in that curious ark of the humanity : therein dwelleth the godhead married upon our humanity . i would be in heaven , suppose i had not another errand , but to see that dainty golden ark & god personally looking out at ears & eyes & a body such as we sinners have , that i might wear my sinfull mouth in kisses on him for evermore : & i know all the three blessed persons should be well pleased , that my piece of faint & created love should first coast upon the man christ ; i should see them all through him . i am called from writing by my great imployments in this town , & have said nothing : but what can i say of him : let us goe & see . st andrews . . yours in his sweet lord iesus , s. r. to my lady kenmure . ( ) madam . grace , mercy & peace be to your la : i am heartily sorry that your la : is deprived of such an husband , & the lord's kirk of so active & faithfull a friend . i know your la : long agoe made acquaintance with that wherein christ will have you joyned in a fellowship with himself , even with his own cross , & hath taught you to stay your soul upon the lord's goodwill , who giveth not account of his matters to any of us : when he hath led you through this water that was in your way to glory , there are fewer behinde : & his order in dismissing us , & sending us out of the market , one before another , is to be reverenced . one year's time of heaven shall swallow up all sorrows , even beyond all comparison : what then will not a duration of blessedness so long as god shall live fully and abundantly recompense ? it is good that our lord hath given a debter obliged by gracious promises , for more in eternity then time can take from you : & i beleeve , your la : hath been now many years advising & thinking what that glory will be which is abiding the pilgrims & strangers on the earth , when they come home , & which we may think of , love & thirst for , but we cannot comprehend it , nor conceive of it as it is , far less can we over-think or over-love it . o so long a chapter , or rather , so large a volume , as christ is in that divinity of glory ! there is no more of him let down now to be seen & enjoyed by his children , but as much as may feed hunger in this life , but not satisfie it . your la : is a debter to the son of god's cross , that is wea●ing out love and affiance in the creature , out of your heart by degrees : or rather , the obligation standeth to his free grace , who careth for your la : in this gracious dispensation , and who is preparing & making ready the garments of salvation for you , & who calleth you with a new name that the mouth of the lord hath named , & purposeth to make you a crown of glory & a royal diadem in the hand of your god. isa. . . . ye are obliged to frist him more then one heaven , & yet he craveth not a long day , it is fast coming & is sure payment . though ye gave no hire for him , yet hath he given a great price & ransom for you : & if the bargain were to make again , christ would give no less for you then what he hath already given ; he is far from ruing . i shall wish you no more till time be gone out of the way , then the earnest of that which he hath purchased & prepared for you , which can never be fully preached , written or thought of , since it hath not entered into the heart to consider it . so recommending your la : to the rich grace of our lord jesus , i am & rests st andrews your la : at all respective observance in christ iesus , s , r. to mistress taylor . ( ) mistress . grace , mercy & peace be to you : though i have no relation worldly or acquaintance with you , yet ( upon the testimony & importunity of your elder son now at london , where i am , but chiefily because i esteem jesus christ in you to be in place of all relations ] i make bold in christ to speak my poor thoughts to you concerning your son lately fallen asleep in the lord [ who was some time under the ministery of the worthy servant of christ , my fellow-labourer mr blair , and by whose ministery i hope he reaped no small advantage ] i know , grace rooteth not out the affections of a mother , but putteth them on his wheel who maketh all things new , that they may be refined , therefore sorrow for a dead childe is allowed to you , though by measure & ounce-weights ; the redeemed of the lord have not a dominion or lordship over their sorrow & other affections , to lavish out christ's goods at their pleasure ; for ye are not your own , but bought with a price , & your sorrow is not your own , nor hath he redeemed you by halves ; & therefore ye are not to make christ's cross no cross : he commandeth you to weep , & that princely one who took up to heaven with him a man's heart , to be a compassionat high priest , became your fellow & companion on earth by weeping for the dead ioh. : . and therefore ye are to love that cross , because it was once on christ's shoulders before you ; so that by his own practice he hath overguilded and covered your cross with the mediator's lustre : the cup ye drink was at the lip of sweet jesus , & he drank of it , & so it hath a smell of his breath : and i conceive ye love it not the worse that it is thus sugared , therefore drink & beleeve the resurrection of your son's body : if one coal of hell could fall off the exalted head iesus , jesus the prince of the kings of the earth , & burn me to ashes , knowing i were a partner with christ , & a fellow-sharer with him [ though the unworthiest of men ] i think i should die a lovely death in that fire , with him : the worst things of christ , even his cross , have much of heaven from himself , & so hath your christian sorrow , being of kin to christ's in that kinde : if your sorrow were a bastard , & not of christ's house [ because of the relation ye have to him in conformity with his death & sufferings ] i should the more compassionat your condition ; but kinde & compassionat jesus , at every sigh ye give for the loss of your now-glorified childe [ so i beleeve , as is meet ] with a man's heart cryeth halfe mine . i was not a witness to his death , being called out or the kingdom ; but ye shall credit these whom i doe credit ( & i dare not lye ) he died comfortably : it is true he died before he did so much service to christ on earth , as i hope & heartily desire your son mr hugh [ very dear to me in jesus christ ] shall doe : but that were a reall matter of sorrow , if this were not to counterballance it , that he hath changed service-houses , but hath not changed services or master rev. : . and there shall be no more curse , but the throne of god & of the lamb shall be in it , & his servants shall serve him . what he could have don in this lower house , he is now upon that same service in the higher house , & it is all one , it is the same service & the same master , onely there is a change of conditions : and ye are not to think it a bad bargain for your beloved son , where he hath gold for copper & brass , eternity for time. i beleeve christ hath taught you [ for i give credit to such a witness of you as your son mr hugh ] not to sorrow because he died : all the knot must be , he died too soon , he died too young , he died in the morning of his life , this is all ; but soveraignity must silence your thoughts : i was in your condition , i had but two children , & both are dead since i came hither : the supream and absolut former of all things giveth not an account of any of his matters : the good husband-man may pluck his roses , & gather in his lilies at midsummer , & for ought i dare say , in the beginning of the first summer-moneth : & he may transplant young trees out of the lower-ground to the higher , where they may have more of the sun & a more free air , at any season of the year : what is that to you or me : the goods are his own . the creator of time & winds did a mercifull injurie [ if i dare borrow the word ] to nature , in landing the passenger so early . they love the sea too well , who complain of a fair wind & a desirable tide , and a speedy coming ashore , especially a coming ashore in that land where all the inhabitants have everlasting joy upon their heads : he cannot be too earely in heaven : his twelve hours were not short hours : and withall if ye consider this , had ye been at his bed-side , and should have seen christ coming to him , ye would not , ye could not have adjourned christ's free love , who would want him no longer : and dying in an other land where his mother could not close his eyes , is not much : who closed mose's eyes ? and who put on his winding-sheet ? for ought i know , neither father nor mother nor friend , but god onely : and there is as expedite , fair & easie a way betwixt scotland & heaven , as if he had died in the very bed he was born in : the whole earth is his father's : any corner of his father's house is good enough to die in . it may be , the living childe ( i speak not of mr. hugh ) is more grief to you then the dead : ye are to wait on , if at any time god shall give him repentance : christ waited as long possibly on you & me , certainly longer on me : & if he should deny repentance to him , i could say some thing to that ; but i hope better things of him : it seemeth that christ will have this world your step-dame : i love not your condition the wo●se , it may be a proof that ye are not a childe of this lower house , but a stranger : christ seeth it not good onely , but your onely good , to be lead thus to heaven : & think this a favour , that he hath bestowed upon you , free , free grace , that is , mercy without hire , ye paid nothing for it : and who can put a price upon any thing of royal and princely jesus christ ? and that god hath given to you to suffer for him the spoiling of your goods , esteem it as an act of free grace also : ye are no loser , having himself : and i perswade my self , if ye could prize christ , nothing could be bitter . to you . grace , grace be with you . london : . your brother & well-wisher , s. r. to barbara hamilton . ( ) worthy friend . grace be to you : i doe unwillingly write unto you of that which god hath done concerning your son in law ; onely , i beleeve ye look not below christ and the higest and most supream act of providence , which moveth all wheels : and certainly what came down enacted & concluded in the great book before the throne , & signed & subscribed with the hand which never did wrong , should be kissed & adored by us : we see god's decrees , when they bring forth their fruits , all actions , good & ill , sweet & sowre in their time ; but we see not presently the after-birth of god's decree , to wit , his blessed end & the good that he bringeth out of the womb of his holy & spotless counsel : we see his working , & we sorrow : the end of his counsel & working lieth hidden & underneath the ground , & therefore we cannot beleeve : even amongst men , we see hewen stones , timber & an hundred scattered parcels & pieces of an house , all under-tools , hammers & axes & saws ; yet the house , the beauty & ease of so many lodgings & ease-rooms , we neither see nor understand for the present : these are but in the minde & head of the builder as yet : wee see red earth , unbroken clods , furrows & stones ; but we see not summer-lilies , roses , & the beauty of a garden : if ye give the lord time to work [ as often he that beleeveth not , maketh haste , but not speed ] his end is under the ground , & ye shall see it was your good that your son hath changed dwelling-places , but not his master : christ thought good to have no more of his service here , yet rev. : . his servants shall serve him : he needeth not us or our service , either in earth or in heaven : but ye are to look to him , who giveth the hireling both his leave & his wages for his naked aim & purpose to serve christ , as well as for his labours : it is put up in christ's account , such a labourer did sweat fourty years in christ's vineyard , howbeit he got not leave to labour so long , because he who accepteth of the will for the deed , counteth so : none can teach the lord to lay an account : he numbereth the drop of rain , & knoweth the stars by their names : it would take us much studying to give a name to every star in the firmament , great or small . see lev. : . and aaron held his peace : ye know his two sons were ●●ain , whilst they offered strange fire to the lord : command your thoughts to be silent : if the souldiers of newcasile had done this , ye might have stomacked , but the weapon wa in another hand : hear the rod what it preacheth , & see the name of god , m●… . . . and know that there is somewhat of god & heaven in the ●od : the majesty of the unsearchable & bottomless wayes & judgements of god is not seen in the rod , & the seeing of them r●quireth the eyes of the man of wisdom . if the sufferings of some other with you in that loss could ease you , ye want them not : but he can doe no wrong , he cannot halt , his goings are equal who hath done it . i know our lord aimeth at more mortification : let him not come in vain to your house , & lose the p●ins of a mercifull visite : god , the founder , never melteth in vain ; howbeit to us , he seemeth often to lose both fire & mettall : but i know yeare more in this work then i can be : there is no cause to faint or weary . grace be with you , & the rich consolations of jesus christ sweeten your cross & support you under it . i rest . london , octob. . . yours in his lord & master , s. r. to mis●ress hume . ( . ) loving sister . grace , mercy & peace be to you ; if ye have any thing better then the husband of your youth , ye are jesus christ's de●ter for it : pay not then your debts with grudging : sorrow may diminish from the sweet fruit of righteousness ; but quietness , silence , submission & faith , put a crown upon your sad losses : ye know whose voice the voice of a crying rod is . micah . . . the name & majesty of the lord is written on the rod , read & be instructed : let christ have the room of the husband , he hath now no need of you or of your love ; for he enjoyeth asmuch of the love of christ as his heart can be capable of : i confess it is a dear-bought experience to teach you to undervalue the creature ; yet it is not too dear if christ think it so . i know that the disputing of your thoughts against his going thither , the way & manner of his death , the instruments , the place , the time , will not ease your spirit , except ye rise higher then second causes , & be silent because the lord hath done it : if we measure the goings of the almighty & his wayes , the bottom whereof we see not , we quite mistake god : o how little a portion of god see we ! he is far above our ebbe & narrow thoughts : he ruled the world in wisdom , ere we creatures of yesterday were born , & shall rule it when we shall be lodging beside the worms & corruption : onely , learn heavenly wisdom , self-deniall & mortification by this sad loss : i know that it is not for nothing ( except ye deny god to be wise in all he doeth ) that ye have lo● one in earth : there hath been too little of your love & heart in heaven , & therefore the jealousie of christ hath done this : it is a mercy that he contendeth with you & all your lovers : i should d●sire no greater savour for my self , then that christ laid a necessity & took on such bonds upon himself ; such an one i must have , & such a soul i cannot live in heaven without . ioh. . . and beleeve it , it is incomprehensible love , that christ saith , if i enjoy the glory of my father , & the crown of heaven far above men & angels , i must use all means , though never so violent , to have the company of such an one , for ever & ever : if with the eyes of wisdom , as a childe of wisdom , ye justifie your mother the wisdom of god [ whose childe ye are ] ye shall kiss & embrace this loss , & see much of christ in it : beleeve & submit , & referre the income of the consolations of jesus , & the event of the trial to your heavenly father , who numbereth all your hairs : and put christ in his own room in your love : it may be he hath either been out of his own place , or in a place of love inferiour to his worth : repair christ in all his wrongs done to him , & love him for a husband , & he is a husband to the widdow shall be that to you , which he hath taken from you . grace be with you . london . octob. . . your sympath zing brother . s. r. to barbara hamilton . ( ) loving sister . grace , mercy & peace be to you : i have heard with grief , that newcastle hath taken one more , in a bloody account , then before ; even your son in law , & my friend . but i hope ye have learned that much of christ , as not to look to wheels rolled round about on earth : earthen vessels are not to dispute with their former : peices of sinning-clay may by reasoning & contending with the potter , mar the work of him , who hath his fire in zion and his furnace in jerusalem , as bullocks sweating & wrestling in the furrow make their yoke more heavie : in quietness & rest ye shall be saved : if men doe any thing contrary to our heart , we may ask both who did it ? and what is done ? and why ? when god hath done any such thing we are to enquire who hath done it ? and to know that this cometh from the lord , who is wonderfull in counsel : but we are not to ask what ? or why ? if it be from the lord [ as certainly their is no evil in the city without him amos. . . ] it is enough the fairest face of his spotless way is but coming , & ye are to beleeve his works aswell as his word . violent death is a sharer with christ in his death , which was violent : it maketh not much what way we goe to heaven : the happie home is all , where the roughness of the way shall be forgotten : he is gone home to a friend's house and made welcome , and the race is ended : time is recompensed with eternity , and copper with gold : god's order is in wisdom , the husband goes home before the wife , and the throng of the marker shall be over ere it be long , and another generation where we now are , and at length an emptie house , and not one of mankinde shall be upon the earth within the sixth part of an hour after the earth and the works that are therein shall be burnt up with fire : i fear more that christ is about to remove when he carrieth home so much of his plenishing before hand : we cannot teach the almighty knowledge : when he was directing the bullet against his servant , to fetch out the soul , no wise man could cry to god , wrong , wrong lord , for he is thine own : there is no mist over his eyes who is wonderfull in counsel : if zion be builded with your son in law's blood , the lord [ deep in counsel ] can glew together the stones of zion with blood , and with that blood which is precious in his eyes : christ hath fewer labourers in his vineyard then he had ; but some moe witnesses for his cause and the lord's covenant with the three nations . what is christ's gain is not your loss : let not that which is his holy and wise will be your unbeleeving sorrow : though i really judge i had interest in his dead servant ; yet because he now liveth to christ , i quite the hops i had of his succesfull labouring in the ministery : i know he now praiseth the grace that he was to preach : and if there were a better thing on his head now in heaven then a crown , or any thing more excellent then heaven , he would cast it down before his feet , who sitteth on the throne : give glory therefore to christ as he now doeth , and say , thy will be done . the grace and consolation of christ be with you . london . nov : . . yours in his sweet lord iesus , s. r. to the vicountesse of kenmure . ( ) madam . grace , mercy & peace be to your la : though christ lose no time ; yet when sinfull men drive his chariot , the wheels of 〈◊〉 chariot move slowly : the woman zion as soon as she travelled brought forth her children , yea isa. : . before she travelled she brought f●rth , before her pain came she was delivered of a man-childe : yet the deliverance of the people was with the woman's going with childe seventy years , that is more then nine moneths : there be many oppositions in carrying on the work ; but i hope the lord will build his own zion , & evidence to us that it is done not by might not by power , but by the spirit of the lord. madam , i have heard of your infirmities of body & sickness : i know the issue shall be mercy to you , & that god's purpose , which lieth hidden underground to you , is , to commend the sweetness of his love , & care to you from your youth : and if all the sad losses , trials , sicknesses , infirmities , griefs , heaviness & inconstancie of the creature , be expounded [ as sure i am they are ] the rods of the jealousie of an husband in heaven , contending with all your lovers on earth ( though there were millions of them ) for your love , to fetch more of your love home to heaven , to make it single , unmixt & chast to the fairest in heaven & earth , to jesus the prince of ages , ye will forgive [ to borrow that word ] every rod of god , & not let the sun goe down on your wrath against any messinger of your afflicting & correcting father . since your la : cannot but see , that the mark at which christ hath aimed at , these twenty four years and above , is , to have the company & fellowship of such a sinfull creature in heaven with him for all eternity , and because he will not ( such is the power of his love ) enjoy his father's glory and that crown due to him by eternall generation , without you by name , ioh. : . ioh. : . ioh. : . therefore madam beleeve no evil of christ : listen to no hard reports that his rods make of him to you : he hath loved you & washed you from your sins , & what would ye have more ? is that too little , except he adjourne all crosses till ye be where ye shall be out of all capacity to sigh or to be crossed ? i hope ye can desire no more , no greater , nor more excellent sute , then christ & the fellowship of the lamb for evermore : and if that desire be answered in heaven ( as i am sure it is , & ye cannot denie but it is made sure to you ) the want of these poor accidents of a living husband , of many children , of an healthfull body , of a life of case in the world , without one knot in the rush , are nobly made up & may be comfortably born . grace , grace be with your la : london . october . . . your la : at all obedience in christ. s. r. to a christian friend upon the death of his wife . ( ) worthy friend . i desire to suffer with you in the loss of a loving & good wife , now gone before , [ according to the method & order of him of whose understanding there is no searching out ] whither ye are to follow : he that made yesterday to goe before this day , & the former generation , in birth & life , to have been before this present generation , & hath made some flowers to grow and die & wither in the moneth of may , & others in iune , cannot be challenged in the order he hath made of things without souls : and some order he must keep also here , that one might bury another : therefore i hope ye shall be dumb & silent because the lord hath done it : what creatures or under-causes doe in sinfull mistakes , are ordered in wisdom by your father , at whose feet your own soul & your heaven lieth , & so the dayes of your wife . if the place she hath left were any other then a prison of sin , & the home she is gone to , any other then where her ●ead & saviour is king of the land , your grief had been more rationall ; but i trust your faith of the resurrection of the dead in christ , to glory & immortality , will lead you to suspend your longing for her , till the morning & dawning of that day , when the archangel shall descend with a shout , to gather all his prisoners out of the grave up to himself : to beleeve this is best for you , & to be silent because he hath done it , i● your wisdom : it is much to come out of the lord's school of trial , wiser & more experienced in the wayes of god : and it is our happiness , when christ openeth a veine , he taketh nothing but ill blood from his sick ones : christ hath skill to doe ( and if our corruption mar not ) the art of mercy in correcting : we cannot of our selves take away the tin , the lead & the scum that remaineth in us : and if christ be not master-of-work , & if the furnace goe it's alone , he not standing nigh the melting of his own vessel , the labour were lost & the founder should melt in vaine : god knoweth some of us have lost much fire , sweating & pains to our lord jesus , & the vessel is almost marred , the furnace & rod of god spilt , & day-light burnt , & the reprobat mettall not taken away , so as some are to answer to the majesty of god for the abuse of many good crosses & rich afflictions lost without the quiet fruit of righteousness : and it is a sad thing when the rod is cursed that never fruit shall grow on it , & except christ's d●w fall down , & his summer-sunshine , & his grace follow afflictions , to cause them bring f●rth fruit to god , they are so fruitless to us that our evil ground [ rank & fat enough for briers ] casteth up a crope of noisome weeds : the rod [ as the prophet saith , ezek : , . ] blossometh , pride buddeth forth , violence riseth up into a rod of wickedness , & all this hath been my case under many rods since i saw you . grace be with you . london . yours in his sweet lord iesus , s. r. to a christian brother . ( ) reverend & beloved in the lord. it may be i have been too long silent , but i hope ye will not impute it to forgetfulness of you . as i have heard of the death of your daughter with heaviness of minde on your behalf , so am i much comforted , that she hath evidenced to your self & other witnesses , the hope of the resurrection of the dead : as sown corn is not lost [ for there is more hope of that which is sown , then of that which is eaten . cor. . . ] so also is it in the resurrection of the dead ; the body is sown in corruption , it is raised in incorruption ; it is sown in dishonour , it is raised in glory . i hope ye wait for the crope & harvest , thess. . . for if we beleeve that iesus died & rose again , even so also them which sleep in iesus will god bring with him : then they are not lost who are gathered in to that congregation of the first-born & the general assembly of the saints : though we cannot outrun nor overtake them that are gone before , yet we shall quickly follow them , & the difference is , that she hath the advantage of some moneths or years of the crown , before you & her mother : & we doe not take it ill , if our children outrun us in the life of grace , why then are we sad if they outstrip us in the attainment of the life of glory ? it would seem that there is more reason to grieve that childrē live behinde us , then that they are glorified & die before us : all the difference is in some poor hungry accidents of-time , less or more , sooner or later : so the godly childe , though young , died of an hundred years old : & ye could not now have bestowed her better , though the choise was christ's , not yours : & i am sure , sir , ye cannot now say , she is married against the will of her parents ; she might more readily , if alive , fall in the hand of a worse husband , but can ye think that she could have fallen in the hands of one better ? and if christ marry with your house , it is your honour not any cause of grief , that jesus should portion any of yours ere she enjoy your portion , is it not great love ? the patrimony is more then any other could give as good a husband is unpossible ; to say a better , is blasphemy . the king & prince of ages can keep them better then ye can doe : while she was alive , ye could intrust her to christ & recommend her to his keeping , now by an after-faith ye have resigned her unto him , in whose bosom doe sleep all that are dead in the lord : ye would havelent her to glorifie the lord upon earth , & he hath borrowed her [ with promise to restore her again , cor. : . thess. : . : ] to be an organ of the immediate glorifying of himself in heaven : sinless glorifying of god is better then sinfull glorifying of him . and sure your prayers concerning her are fulfilled : i shall desire , if the lord shall be pleased the same way to dispose of her mother , that ye have the same minde : christ cannot multiply injuries upon you , if the fountain be the love of god ( as i hope it is ) ye are enriched with losses . ye know all i can say , better , before i was in christ , then i can express it . grace be with you . london . jan. . . yours in christ iesus , s. r. to a christian gentlewoman . ( ) mistress . grace , mercy & peace be to you : if death , which is before you & us all , were any other thing but a friendly dissolution , & a change , not a destruction of life , it would seem a hard voyage to goe through such a sad & dark trance , so thorny a valley , as is the wages of sin : but i am confident , the way ye know , though your foot never trode in that black shadow : the loss of life is gain to you : if christ jesus be the period , the end & lodging-home at the end of your journey , there is no fear ye goe to a friend : & since ye have had a communion with him in this life , & he hath a pawne & pledge of yours , even the largest share of your love & heart , ye may look death in the face with joy : if the heart be in heaven , the remnant of you cannot be kept the prisoner of the second death . but though he be the same christ in the other life , ye found him to be here , yet he is so far in his excellency , beauty , sweetness , irradiations & beams of majesty , above what he appeared here , when he is seen as he is , that ye shall misken him , & he shall appear a new christ , & his kisses , breathings , embracements , the perfume ; the oyntment of his name poured out on you , shall appear to have more of god , & a stronger smell of heaven , of eternity , of a godhead , of majesty & glory there , then here : as water at the fountain , apples in the orchard & beside the tree , have more of their native sweetness , taste & beauty , then when transported to us some hundred miles . i mean not that christ can lose any of his sweetness in the carrying , or that he in his godhead and lovileness of presence , can be changed to the worse , betwixt the little spot of the earth ye are in , and the right hand of the father far above all heavens ; but the change will be in you , when ye shall have new senses , and the soul shall be a more deep & more capacious vessel to take in more of christ ; and when means , the chariot , the gospel that he is now carried in , and ordinances that conveigh him , shall be removed : sure ye cannot now be said to see him face to face , or to drink of the wine of the highest fountain , or to take in seas and tides of fresh love , immediately , without vessels , mids's or messengers , at the fountain it self , as ye shall doe a few dayes hence : when ye shall be so near as to be with christ , luk. : , ioh , : . phil. : . thess. : . ye would no doubt bestow a dayes journey , yea , many dayes journey on earth , to goe up to heaven and fetch down any thing of christ : how much more may ye be willing to make a journey , to goe in person to heaven [ it is not lost time , but gained eternity ] to enjoy the full godhead , & then in such a manner as he is not there in his week-dayes apparel , as he is here with us , in a drop or the tenth part of a night's dewing of grace & sweetness , but he is there in his marriage-robe of glory , richer , more costly , more precious , in one hem or button of that garment of fountain-majesty , then a million of worlds . o the well is deep ! ye shall then think that preachers & sinfull ambassadors on earth , did but spill & mar his praises , when they spoke of him and preached his beauty . alas ! we but make christ black & less lovely , in making such insignificant & dry & cold & low expressions of his highest and transcendent super-excellency , to the daughters of ierusalem . sure , i have often for my own part sinned in this thing : no doubt , angels doe not fulfill their task according to their obligation , in that christ kept their feet from falling with the lost devils , though i know they are not behinde in going to the utmost of created power : but there is sin in our praising , & sin in the quantity , besides other sins : but i must leave this , it is too deep for me : goe & see & we desire to goe with you : but we are not masters of our own diet . if in that last journey ye tread on a serpent in the way , & thereby wound your heel , as jesus christ did before you , the print of the wound shall not be known at the resurrection of the just . death is but an aw●om step over time & sin to sweet jesus christ , who knew & felt the worst of death , for death's teeth hurt him : we know death hath no teeth now , no jaws , for they are broken : it is a free prison , citizens pay nothing for the grave , the jaylor who had the power of death is destroyed , praise & glory be to the first begotten of the dead . the worst possibly that may be , is , that ye leave behinde you , children , husband , & the church of god in miseries ; but ye cannot get them to heaven with you for the present , ye shall not miss them , & christ cannot miscount one of the poorest of his lambs : no lad , no girle , no poor one shall be a missing , ere ye see them again , in the day that the son shall render up the kingdom to his father . the evening & the shadow of every poor hireling is coming , the church of christ's sun in this life is declining low , not a soul of the militant company will be here within few generations , our husband will send for them all . it is a rich mercy , we are not married to time longer then the course be finished . ye may rejoyce that ye goe not to heaven till ye know that jesus is there before you , that when ye come thither , at your first entry ye may finde the smell of his oyntments , his myrrhe , aloēs & cassia : and this first salutation of his will make you finde , it is no uncomfortable thing to die . goe and enjoy your gain , live on christ's love while ye are here , and all the way , as for the church ye leave behinde you , the government is upon christ's shoulders , and he will plead for the blood of his saints : the bush hath been burning above five thousand years & we never yet saw the ashes of this fire : yet a little while & the vision shall not tarry , it shall speak & not lye . i am more afraid of my duty , then of the head , christ's government , he cannot fail to bring judgement to victory . o that we could wait for our hidden life ! o that christ would remove the covering , draw aside the curtain of time , and rent the heavens & come down ! o that shadows & night were gone , that the day would break , & he that feedeth among the lilies would cry to his heavenly trumpetters , marke ready , let us goe down & fold together the four corners of the world & marry the bride . his grace be with you . now if i have found favour with you & if ye judge me faithfull , my last sute to you is , that ye would leave me a legacy , & that is , that my name be at the very last in your prayers , as i desire also it may be in the prayers of these of your christian acquaintance with whom ye have been intimate . london . jan. . . your brother in his own lord iesus , s. r. to my lady kenmure . ( ) madam . grace , mercy & peace be to you : it is the least of the princely & royal bounty of jesus christ , to pay a king's debts & not to have his servants at a loss : his gold is better then yours , & his hundred fold is the in-come & rent of heaven & far above your revenues : ye are not the first who have casten up your accounts that way : better have christ your factor then any other , for he tradeth to the advantage of his poor servants . but if the hundred fold in this life be so well told , as christ cannot pay you with miscounting or deferred hope , o what must the rent of that land be , which rendereth every day , & every hour of the years of long eternity , the whole rent of a year , yea , of more then thousand thousands of ages , even the weighty in-come of a rich kingdom , not every summer once , but every moment ! that summe of glory will take you & all the angels telling . to be a tennant to such a land-lord , where every berry & grape of the large field beareth no worse fruit then glory , fulness of joy & pleasures that endure for evermore , i leave it to your self to think what a summer , what a soil , what a garden , must be there , and what must be the commodities of that highest land , where sun & moon are under the feet of the inhabitants : surely the land cannot be bought with gold , blood , banishment , loss of father & mother , husband , wife , children : we but dwell here because we can doe no better ; it is need , not vertue , to be sojourners in a prison ; to weep & sigh , & alas ! to sin or years in a land of tears : the fruits that grow here are all seasoned & salted with sin . o how sweet is 't that the company of the first born should be divided in two great bodies of an army , & some in their countrey , & some in the way to their countrey ! if it were no more but to see once the face of the prince of this good land , & to be feasted for eternity with the fatness , sweetness , dainties of the rayes & beams of matchless glory & incomparable fountain-love , it were a well spent journey to creep , hands & feet , through seven deaths & seven hells , to enjoy him up at the well-head . onely let us not weary , the miles to that land are fewer & shorter then when we first beleeved : strangers are not wise to quarrel with their host & complain of their lodging ; it 's a foul way , but a fair home . o that i had but such grapes & clusters out of the land , as i have sometime seen & tasted in the place where of your la : maketh mention ! but the hope of it in the end is a heartsom convoy in the way : if i see little more of the gold till the race be ended , i dare not quarrel : it is the lord : i hope his chariot shall goe through these three kingdoms , after our suffering shall be accomplished . grace be with you . london . jan. . your la : in iesus christ , s. r. to mr i. g. ( ) reverend & dear brother i shall with my soul desire the peace of these kingdoms , & i doe beleeve , it shall at last come as a river & as the mighty waves of the sea ; but o that we were ripe & in readiness to receive it ! the preserving of two or three or four or five berries in the outmost boughs of the olive-tree after the vintage , is like to be a great matter ere all be done : yet i know , a cluster in both kingdoms shall be saved , for a blessing is in it : but it is not [ i fear ] so near to the dawning of the day of salvation , but that the clouds must send down moe showers of blood , to water the vineyard of the lord , & to cause it to blossom . scotland's scum is not yet removed , nor is england's dross & tin taken away , nor the filth of our blood purged by the spirit of judgement & the spirit of burning . but i am too much on this sad subject . as for my self , i doe esteem nothing out of heaven and next to a communion with jesus christ , more , then to be in the hearts & prayers of the saints : i know , he feedeth there amongst the lies till the day break : but i am at a low ebbe , as to any sensible communion with christ , yea , as low as any soul can be , & doe scarce know where i am , & doe now make it a question , if any can goe to him who dwelleth in light inaccessible through nothing but darkness ? sure , all that come to heaven have a stock in christ , but i know not where mine is : it cannot be enough for me to beleeve the salvation of others , & to know christ to be the honey-comb , the rose of sharon , the paradise & eden of the saints & first-born written in heaven , & not to see afar the borders of that good land : but what shall i say ? either this is the lord making grace a new creation , where there is pure nothing & sinfull nothing to work upon , or i am gone . i should count my soul ingaged to your self & others there with you , if ye would but carry to christ for me a letter of ciphers & non-sense [ for i know not how to make language of my condition ] onely showing that i have need of his love ; for i know , many fair & washen ones stand now in white before the throne , who were once as black as i am . if christ pass his word to wash a sinner , it is less to him then a word to make fair angels of black devils : onely let the art of free grace be ingaged . i have not a cautioner to give surety , nor doeth a mediator , such as he is in all perfection , need a mediator : but what i need , he knoweth : onely , it is his depth of wisdom to let some pass millions of miles over score in debt , that they may stand between the winning & the losing , in need of more then ordinary free grace . christ hath been multiplying grace & mercy above these sive thousand years , & the latter born heirs have so much greater guiltiness , that christ hath passed moe experiments & multiplied essays of heart-love on others , by misbeleeving , after it is past all question many hundreds of ages , that christ is the undeniable & now uncontroverted treasurer of multiplied redemptions ; so now he is saying , the more of the disease there is , the more of the physician 's art of grace & tenderness , there must be : onely i know , no sinner can put infinite grace to it , so as the mediator shall have difficultie or much adoe to save this or that man : millions of hells of sinners cannot come near to exhaust infinite grace . i pray you [ remembring my love to your wife & friends there ] let me finde that i have sollicitors there amongst your acquaintance , and forget not scotland . london . jan. . . your brother in iesus christ , s. r. to my lady kenmure . [ ] madam . it is too like , the lord's controversie with these two nations is but yet beginning , & that we are ripened & white for the lord's sickle . for the particular condition your la : is in , another might speak , ( if they would say all ) of more sad things . if there were not a fountain of free grace to water the dry ground & an uncreated wind to breath on withered & dry bones , we were gone . the wheels of christ's chariot to pluck us out of the womb of many deaths , are winged like eagles . all i have , is , to desire to beleeve that christ will show all good-will to save , & as for your la : i know that the lord jesus carrieth on no design against you , but seeketh you to save & redeem you : he lieth not in wait for your fall's , except it be to take you up : his way of redeeming is ravishing & taking : there are moe miracles of glorified sinners in heaven , then can be on the earth . nothing of you , madam , nay not your leaf can wither : verily it is a king's life to follow the lamb : but when ye see him in his own countrey at home , ye will think ye never saw him before : he shall be admired of all them that beleeve , thess : . ye may judge how far all your now sad dayes & tossings , changes , losses , wants conflicts , shall then be below you . ye look to the cross , now it 's above your head & seems to threaten death as having a dominion ; but it shall then be ●o far below your thoughts , or your thoughts so far above it , that ye shall have no leisure to lend one thought to old-dated crosses , in youth , in age , in this countrey or in that , from this instrumet or from another , except it be to the heightning of your consolation ; being now got above & beyond all these . old age & waxing old as a garment is written on the fairest face of the creation , psal. : , . death from adam to the second adam's appearance playeth the king & reigneth over all , the prime heir died , his children which the lord hath given follow him ; & we may speak freely of the life which is here , were it heaven , there were not much gain in godliness : but there a is a rest for the people of god , christ-man possesseth it now . years before many of his members , but it weareth not out . grace be with you . london . febr. . . your la : in his sweet lord , s. r. to the lady ardross . ( ) madam . grace , mercy & peace be to you : it hath seemed good [ as i hear ] to him who hath appointed a bounds for the number of our moneths , to gather-in a sheaf of ripe corn [ in the death of your christian mother ] into his garner : it 's the more evident that winter is near , when apples without violence of wind , doe of their own accord fall off the tree . she is now above the winter , with a little change of place , not of a saviour , onely she enjoyeth him now without messages & in his own immediat presence , from whom she heard by letters & messengers before . i grant , death is to her a very new thing , but heaven was prepared of old : & christ , as enjoyed in his highest throne & as loadē with glory & incomparably exalted above men & angels , having such a heavenly circle of glorified harpers & musicians above , compassing the throne with a song , is to her a new thing ; but so new , as the first summer-rose or the first fruits of that heavenly field , or as a new paradise to a traveller broken & worn out of breath with the sad occurrences of a long & dirty way . ye may easily judge , madam , what a large recompence is made to all her service , her walking with god , & her sorrows , with the first cast of the soul's eye upon the shining & admirably beautifull face of the lamb that is in the midst of that fair & white army that is there , & with the first draught & taste of the fountain of life fresh & new at the well-head : to say nothing of the enjoying of that face without a date , for more then this terme of life which we now enjoy . and it cost her no more to goe thither , but to suffer death to doe her this piece of service : for by him who was dead & is alive , she was delivered from the second death : what then is the first death to the second ? not a scratch of the hide of a singer , to the endless second death . and now she ●itteth for eternity meal-free , in a very considerable land , which hath more then four summers in the year : o what spring-time is there ! even the smelling of the odours of that great & eternally blooming rose of sharon for ever & ever ? what a singing life is there ? there is not a dumb bird in all that large field , but all sing & breath out heaven , joy , glory , dominion , to the high prince of that new found land. and verily the land is the sweeter , that jesus christ payed so dear a rent for it , & he is the glory of the land. all which , i hope , doeth not so much mitigate & alley your grief for her part [ & truely this should seem sufficient ] as the unerring exprctation of the dawning of that day upon your self , and the hope ye have the the fruition of that same king and kingdom to your own soul : certainly , the hope of it when things look so dark-like on both kingdoms , must be an exceeding great quickning to languishing spirits , who are far from home while we are here . what misery to have both a bad way all the day , & no hope of lodging at night ? but he hath taken up your lodging for you . i can say no more now but i pray that the very god of peace may establish your heart to the end . i rest . london . febr. . . madam . your la : at all respective obedience in the lord. s. r. to m. o. ( ) sir. i can write nothing for the present concerning these times [ what ever others may think ] but that which speaketh wrath & judgement to these kingdoms . if ever ye , or any of that land received the gospel in truth [ as i am confident , ye and they did ] there is here a great departure from that faith , and our sufferings are not yet at an end . however , i dare testifie and die for it , that once christ was revealed in the power of his excelency and glory to the saints there , and in scotland , of which 〈◊〉 was a witness . i pray god , none dceeive you or take the crown from you : hell or the gates of hell cannot ravel , mar , or undoe what christ hath once done amongst you . it may be that i am uncapable of new light , & cannot receive that spirit [ whereof some vainly boast ) but that which was from the beginning which we have heard , which we have seen with our eyes , which we have looked upon , & our hands have handled , even the word of life , ioh. : , . hath been declared to you : thousands of thousands walking in that light & that good old way , have gone to heaven & are now before the throne : truth is but one , & hath no numbers . christ & antichrist are both now in the camp , & are come to open blowes : christ's poor ship saileth in a sea of blood , the passengers are so sea-sick of a high fever , that they miscall one another , christ [ i hope ] shall bring the broken bark to land : i had rather swim for life & death on an old plank , or a brokē board , to land with christ , then enjoy the rotten peace we have hitherto had . it is like , the lord will take a severe course with us , to cause the children of the family agree together . i conceive that christ hath a great designe of free grace to these lands ; but his wheels must move over mountains & rocks : he never yet wooed a bride on earth , but in blood , in fire , & in the wilderness . a cross of our own chusing , honeyed & sugared with consolations , we cannot have : i think not much of a cross when all the children of the house weep with me & for me , & to suffer when we enjoy the communion of saints , is not much ; but it is hard when saints rejoyce in the suffering of saints & redeemed ones hurt , yea , even goe nigh to hate redeemed ones . i confess , i imagined there had no more been such an affliction on earth , or in the world , then that one elect angel should fight against another : but for contempt of the communion of saints , we have need of new-born crosses , scarce ever heard of before : the saints are not christ , there is no misjudging in him , there is much in us , & a doubt it is , if we shall have fully one heart till we enjoy one heaven : our star-light hideth us from our selves , & hideth us one from another , & christ from us all ; but he will not be hidden from us . i shall wish that all the sons of our father in that land be of one minde , & that they be not shaken nor moved from the truth once received : christ was in that gospel , & christ is the same now that he was in the prelates time : that gospel cannot sink , it will make you free & bear you out . christ , the subject of it , is the chosen of god , & cometh from bozrah , with garments dyed in blood . ireland & scotland both must be his field in which he shall feed & gather lilies : suppose [ which yet is impossible ] that some had an eternity of christ in ireland , & a sweet summer of the gospel , & a feast of fat things for evermore in ireland , & one should never come to heaven , it should be a desirable life ; the king's spikenard , christ's perfume , his apples of love , his oyntments , even down in this lower house of clay , are a choice heaven : o what then is the king in his own land ! where there is such a throne , so many kings palaces , ten thousand thousands of crowns of glory that want heads yet to fill them : o so much leisure as shall be there to sing ! o such a tree as groweth there in the midst of that paradise , where the inhabitants sing eternally under it's branches ! to look in at a window & see the branches burdened with the apples of life , to be the last man that shall come in thither , were too much for me . i pray you remember me to the christians there & remember our private covenant . grace be with you . london april . . your friend in the lord iesus , s. r. to earlestown elder . ( ) sir. i know ye have learned long agoe , ere i knew any thing of christ , that if we had the cross at our own election , we would either have law-surety for freedom from it , or then we would have it honeyed & sugared with comforts , so , as the sweet should over-master the gall & wormwood . christ knoweth how to breed the sons of his house , & ye will give him leave to take his own way of dispensation with you , & though it be rough , forgive him : he defieth you to have as much patience to him , as he hath born to you . i am sure , there cannot a dram-weight of gall be less in your cup , & ye would not desire , he sould both afflict you & hurt your soul. when his people cannot have a providence of silk & roses , they must be content with such an one as he carveth out for them : ye would not goe to heaven but with company , & ye may perceive that the way of these who went before you , was through blood , sufferings , & many afflictions : nay , christ , the captain , went in over the door-threshold of paradise , bleeding to death . i doe not think but ye have learned to stoop , though ye ( as others ) be naturally stiff , & that ye have found that the apples & sweet fruits which grow on that crabbed tree of the cross are as sweet as it is so ●re to bear it ; especially considering that christ hath born the whole compleat cross , & his saints bear but bits & chipes , as the apostle saith the remnants or leavings of the cross. i judge you ten thousand times happy that ever ye was grace's debter , for certainly christ hath ingaged you over head & ears to free grace , & take the debt with you to eternity , immanuel's . highest land , where ye finde before you a house-full of christ's everlasting debters ; the less shame to you . yea , & this lower kingdom of grace is but christ's hospital & guest-house of sick folks , whom the brave & noble physician christ hath cured upon a venture of life & death . and if ye be near the water-side [ as i know ye are ] all that i can say is this , sir , that i feel by the smell of that land which is before you , that it 's a goodly countrey , & it is well payed-for to your hand , & he is before you who will heartily welcome you . o to suck these breasts of full consolation above , & to drink christ's new wine up in his father's house , is some greater matter then is beleeved ! since it was brewed from eternity for the head of the house , & so many thousand crowned kings : rubs in the way where the lodging is so good are not much . he that brought again from the dead the great shepherd of the sheep , by the blood of the eternal covenant , establish you to the end . london may . . your friend and servant in christ iesus , s. r. to his reverend & worthy brother mr g. gillespie . ( ) reverend & dear brother . i cannot speak to you : the way ye know the passage is free & not stopped , the print of the footsteps of the fore-runner is clear & manifest , many have gone before you : ye will not sleep long in the dust before the day break : it is a far shorter piece of the hinder-end of the night to you , then to abraham & moses , beside all the time of their bodies resting under curruption , it is as long yet to their day as to your morning light of awaking to glory ; though their spirits having the advantage of yours , have had now the fore-start of the shore before you . i dare say nothing against his dispensation : i hope to follow quickly : the heirs that are not there before you , are posting with haste after you , & none shall take your lodging over your head . be not heavy , the life of faith is now called for : doing was never reckoned in your accounts , ( though christ in & by you hath done more , then by twenty , yea an hundred gray-haired & godly pastors ) beleeving now is your last : look to that word : gal. : v. . nevertheless i live , yet not i , but christ liveth in me : ye know the i that liveth , & the i that liveth not : it is not single ye that liveth , christ by law liveth in the broken debter : it is not a life by doing or holy walking , but the living of christ in you : if ye look to your self as divided from christ , ye must be more then heavy : all your wants [ dear brother ] be upon him , ye are his debter , grace must summe & subscribe your accounts as paid : stand not upon items , & small or little sanctification : ye know , inherent holiness must stand by , when imputed is all . i fear the clay-house is a-taking down & undermining ; but it is nigh the dawning , look to the east , the dawning of glory is near : your guide is good company & knoweth all the miles & the up's & down's in the way ; the nearer the morning , the darker . some traveller seeth the city miles off & at a distance ; & yet within the eight part of a mile , he cannot see it . it is all keeping , that ye would now have , till ye need it : & if sense & fruition come both at once , it is not your loss : let christ tutour you as he thinks good ; ye cannot be marred nor miscarry in his hand . want is an excellent qualification , & no money , no price , to you [ who , i know , dare not glory in your own righteousness ] is ritness warrantable enough to cast your self upon him who justifieth the ungodly . some see the gold once , & never again till the race's end : it is coming all in a summe together , when ye are in a more gracious capacity to tell it then now . ye are not come to the mount that burneth with fire , nor unto blackness , darkness & tempest ; but ye are come to mount zion , unto the city of the living god , the heavenly ierusalem , & to an innumerable company of angels , to the general assembly & church of the first-born , which are written in heaven , & to god the iudge of all , & the spirits of just men made perfect , & to iesus the mediator of the new covenant , & to the blood of sprinkling , &c. ye must leave the wife to a more choice husband , & the children to a better father . if ye leave any testimony to the lord's work & covenant , against both malignants & sectaries [ which i suppose may be needfull ] let it be under your hand & subscribed before faithfull witnesses . st andrews . sept. . . your loving & afflicted brother , s. r. to mistress gillespie . ( ) dear sister . i have heard how the lord hath visited you in removing the childe archibald . i hope ye see the setting down of the weight of your confidence & affection upon any created thing , whether husband or childe , is a deceiving thing , & that the creature is not able to bear your weight , but sinketh down to very nothing under your confidence : and therefore ye are christ's debter for all providences of this kinde , even in that he buildeth an hedge of thorns in your way , for so ye see , his gracious intention is to save you [ if i may say so ] whether ye will or not . it is a rich mercy that the lord christ will be master of your will and of all your delights , and that his way is so fair for the landing of husband & children before-hand in the countrey wherherto ye are journeying . no matter , how little ye be ingaged to the world , since ye have such experience of cross-dealing in it : had ye been a childe of the house , the world would have dealt more warmly with it's own : there is less of you out of heaven that the childe is there and the husband is there , but much more that your head and kinsman & redeemer doeth fetch home such as are in danger to be lost : & from this time forward , fetch not your comforts from such broken cisterns & dry wells : if the lord pull at the rest , ye must not be the creature that shall hold when he draweth . truly to me your case is more comfortable , then if the fire-side were well plenished with ten children : the lord saw ye was able by his grace to bear the loss of husband and childe , & that ye are that weak and tender as not to be able to stand under the mercy of a gracious husband living , & flourishing in esteem with authority , and in reputation for godliness and learning : for he knoweth the weight of these mercies would crush you and break you : and a there is no searching out of his understanding , so he hath skill to know what providence will make christ dearest to you : and let not your heart say , it is an ill wa●led dispensation : sure christ who hath seven eyes , had before him , the good of a living husband and children for margaret murray , & the good of a removed husband and children translated to glo●y ; now he hath opened his decree to you : say , christ hath made for me a wise and gracious choice , and i have not one word to say on the contrary . let not your heart charge any thing , or unbeleef libell injuries upon christ ; because he will not let you alone , nor give you leave to play the idolatress with such as have not that right to your love that christ hath . i should wish , at the reading of this that ye may fall down and make a surrender of these that are gone and these that are yet alive , to him : and for you , let him have all , and wait for himself , for he will come & will not tarry : live by faith , and the peace of god guard your heart : he cannot die whose ye are . my wife suffers with you & remembreth her love to you . st andrews . august . . your brother in christ , s. r. to the worthy & much honoured collonel g. ker . ( ) much honoured & truely worthy . i hope i shall not need to shew you that ye are in greater hazard from yourself and your own spirit , which would be watched over [ that your actings for god may be clean , spirituall , purely for god , for the prince of the kings of the earth ] then ye can be in danger from your enemies . o how hard is it to get the intentions so cut off from , and raised above the creature , as to be without mixture of creature and carnall-interests , & to have the soul in heavenly actings onely , onely eveing himself and acting from love to god revealed to us in jesus christ ! ye will finde your self , your delights , your solid glory [ far above the air & breathings of mouths , & the thin , short , poor applauses of men ] before you in god. all the creatures , all the swords , all the hosts in britain and in this poor glob of the habitable world , are but under him single ciphers making no number , the product being nothing , & but painted men & painted swords in a brod , without influence from him : and o what of god is in gideon's sword when it is the sword of the lord ! i wish a sword from heaven to you , & orders from heaven to you to goe out , & as much peremptorinesse of a heavenly will , as to say & abide by it , i will not , i shall not goe out , except thou goe with me . i desire not to be rash in judging , but i am a stranger to the minde of christ , if our adversaries who have unjustly invaded us be not now in the camp of these that make war with the lamb ; but the lamb shall overcome them at length , for he is the lord of lords and king of kings , & they who are with him are called & chosen & faithfull : & though ye & i see but the dark side of god's dispensations this day towards britain , yet the fair beautifull & desireable close of it must be the confederacie of the nations of the world with britain's lord of armies : & let me die in the cōforts of the faith of ●●i , that a throne shall be set up for christ in this island of great britain [ which is & shall be a garden more fruitfull of trees of righteousness , & payeth & shall pay moe thousands to the lord of the vineyard then is paid in thrice the bounds of great britain upon the earth ] and then there can be neither papist , prelate , caval●er , malignant , nor sectarie who dare draw a sword against him , that sitteth upon the throne . sir , i shall wish a clean army so far as may be , that the shout of a king , who hath many crowns , may be among you , & that ye may fight in faith and prevail with god first . think it your glory to have a sword to act , & suffer , and die ( if it please him ) so being ye may adde any thing to the declarative glory of christ , the plant of renown , immanuel god with us : happy & thrice blessed are they by whose actings , or blood , or pain , or loss ; the diadems & rubies of his highest & glorious crown ( whose ye are ) shall gli●ter and shine in this quarter of the habitable world : though he need not gilbert ker nor his sword ; yet this honour have ye with his redeemed souldiers , to call christ high lord general , of whom ye hope for pay , and all areers well told : goe on worthy sir , in the courage of faith , following the lamb , make not haste unbeleevingly ; but in hope & silence keep the watch tower & look out , he will come in his own time , his salvation shall not tarry , he shall place salvation in britain's zion , for israel his glory . his good will who dwelt in the bush & it burnt not , be yours , & with you , i am . st andrews . august . . . yours in his sweet lord iesus , s r. to the worthy & much honoured , collonel g. ker . ( ) much honoured & worthy sir. what i wrote to you before i spake not upon any private warrant : i am where i was , cromwell and his [ i shall not say but there may be , & are , severall sober & godly amongst them , who have either joyned through misinformation , or have gone alongst with the rest in the simplicitie of their hearts , not knowing any thing ] fight in an unjust cause , against the lord's secret ones : & now to the trampling of the worship of god & persecuting the people of god in england & ireland , he hath brought upon his score , the blood of the people of god in scotland : i intreat you , dear sir , as ye desire to be serviceable to jesus christ , whose free grace prevented you , when ye were his enemy , goe on without fainting , equally eschewing all mixture with sectaries & malignants , neither of the two shall ever be instrumentall to save the lords people , or build his house : and without prophesying or speaking further then he whose i am , & whom i desire to serve in the gospel of his son , shall warrant ; i desire to hope , & doe beleeve there is a glory , & a majesty of the prince of the kings of the earth , that shall shine & appear in great britain , which shall darken all the glory of men , confound sectaries & malignants , & rejoyce the spirits of the followers of the lamb , & dazle the eyes of beholders . sir , i suppose that god is to gather malignants & sectaries ere all be done , as sheaves in a barn-floor ; & to bid the daughter of zion arise & thresh : i hope ye will mix with none of them : i am aboundantly satisfied that our armie through the sinfull miscarriage of men hath fallen , & dare say , it is a better & a more comfortable dispensation , then if the lord had given us the victory and the necks of the reproachers of the way of god , because he hath done it : for. . more blood , blasphemies , cruelty , treachery , must be upon the accounts of the men , whose land the lord forbade us to invade . . victory is such a burdening & weighty mercy , that we have not strength to bear it as yet . . that was not the army nor gideon's three hinderth , by whom he is to save us . we must have one of the lord's carving . . our enimies on both sides , are not enough hardned nor we enough mortified to multitude , valour , & creatures . grace grace be with you . st andrews . sept. . . your friend & servant in his sweet lord iesus , s. r. to the worthy & much honoured collonel g. ker . ( ) much honoured & worthy sir. it is considerable ; that the lord may , & often doeth call to a work , & yet hide himself , & try the faith of his own : if i conceive aright , the lord hath called you to act against that enemy , & the withdrawers of their sword , in my weak apprehension , adde their seale unto , & take upon them the guilt of that unjust invasion of this land , made by cromwel's army , & of the blood of the lord's people in this kingdom ; since the sword put into the hand of his children is to execute wrath & vengeance upon evil doers : the lord's time of appearing for his broken land , is reserved to the breathings of the spirit of the lord , such as came upon gideon & sampson , & that is an act of princely & royal soveraignity in god : ye are , sir , to lay hold on opportunities of providence & to wait for him . as for your parcular treating by your selves with the invaders of our land , i have no minde to it , & doe look upon their way as a carriyng on of the mystery of iniquity [ for babylon is a seat of many names ] sir , let this controversie stand undecided till the second appearance of jesus christ , & our appeal lye before the throne undiscussed till that day : i hope to lie down in the grave , in the faith of the justnesse of our cause : i speak nothing of the mantaining the greatnesse of men , not subordinate to the prince of the kings of the earth : i judge that the blood of the witnesses of jesus is found upon the skirts of this society ; asweel as in babylons skirts : i beleeve the way of the lord is col : gilbert ker's strength , & glory , & should be countent to want my part of him ( which is , i confesse , precious & dear in christ ) so , he be spent in the service of him , who will anone make inquisition for the blood of the truely godly , which these men have shedafter fair warning that they were the godly of scotland . worthy sir , beleeve , faint not , set your shoulder under the glory of jesus , that is misprised in scotland , & give a testimony for him , he hath many names in scotland who shall walk with him in white : this despised covenant shall ruine malignants , sectaries & atheis●s : yet a little while & behold he cometh , & walketh in the greatnesse of his strength , & his garments dyed with blood . oh for the sad & terrible day of the lord upon england , their ships of tarshish , their fenced cities , &c. because of a broken covenant ! a conference with the & enemy , not to hinder acting [ o that the lord would thereby or some other way remove the cloud that is over you ] if authority would concurre , were to be desired , but it can hardly be exspected ; however in the way of duty & in the silence of faith goe on , if ye perish , ye are the first of the creation with whom the lord hath taken that dispensation . i should humbly advise you sir , to look to that , dying & behold we live , killed all the day long , & yet more then conquerours . there shall be the heat & warmenesse of life in your graves , & buried bones : but look not for the lord 's coming the higher way onely , for he may come the lower way : o how little of god doe we see , & how mysterious is he ! christ known is amongst the greatest secrets of god : keep your self in the love of god , & in order to that , as far in obedience & subjection to the king ( whose salvation & true happinesse my soul desireth ) & to every ordinance of man for the lord's sake , & to the foundamentall lawes of this kingdom , as your lord requireth . sir , ye are in the hearts & prayers of the lord's people in this kingdom , & in the other two : the lord hath said , there is a blessing in the cluster of graps , destroy it not . grace , grace be upon the head of him that is separated from his brethren , & the goodwill of him that dwelt in the bush be with you . perth . nov. . your servant in his sweet lord iesus , s. r. to the worthy & much honoured , collonel g. ker . ( . ) much honoured & worthy sir. i know not why the people of god should not take notice of the bonds of any , who have blood in readinesse to be let out for his cause : and i judge it was not of you , that ye died not in the undecided controversie , which the lord of the whole earth hath with the men , whom he hath sent against us . dear & much honoured in the lord , let me intreat you to be far from the thoughts of leaving this land : i see it , & finde it , that the lord hath covered the whole land with a cloud in his anger ; but though i have been tempted to the like , i had rather be in scotland , beside angry jesus christ , knowing he mindeth no evil to us ; then in any eden or garden in the earth : if we can remain united with the lord's remant in the land , he layeth up wrath for all sort of adversaries in britain : though i never see the glory of his glistering sword shining in britain , i would be solaced in the innocent thoughts [ far from revenge ] that the saints shall dip their feet in the blood of the s●ain of the lord : & truely sir , i suppose , ye cannot but come to these thoughts & weak desires , before the hearer of prayers , for as little as ye think of , & value your self : for me , if i could minde you in your bonds , i purpose not to stand to the account ye give , or thoughts ye have , of your self ; though i know ye are not in a whit more or lesse before him ( who weigheth his own according to the weight of imputed righteousnesse , ] for my apprehensions . christ cannot mistake you men may , & the calculation & esteem of free grace maketh you to be what ye are . i hope to see you an everlastingly obliged debter to him , whom ye shall praise , but never pay : and truely , ye have no riches but that debt , and i know ye love to be ingaged to jesus christ , the most excellent of creditors : much joy & sweetnesse may ye have in standing written in his book : i desire to doe it my self , & i would have you also , highly to esteem the designe of christ , who hath raised the riches of the glory of so much grace , above the circle of the heaven of heavens out of very nothings , & contrived his thoughts of love , so , that ' lumps of glorified clay , should stand before him for all ages , the burdenes & loaden debters of free , eternally free grace . sir , ye cannot cast the count of the rents of your so great inheritance of glory . grace be with you . edinb : may. . . your servant in his own lord iesus , s. r. [ to the much honoured & truely worthy , collonel g. ker . habakuk : , . ( . ) much honoured & worthy sir. your chains now shine as much for christ , the cause being his , as your sword was made famous in acting for that cause : and blessed are such as can willingly tender to christ both action & blood , doing & suffering : resisting unto blood is little for that precious & never-enough exalted redeemer , who when ye were a buying , gave blood somewhat dearer then ye gave for him , even the blood of god , act. : . i know a man who upon the receit of a letter that ye were killed , & the people of god destroyed , wished that he might be quickly under the wall of the higher palace , from under the dint of the storm , & who longed to have the weather-beaten & crazie bark safely landed in that harbour of eternall quietnesse . what further service christ hath for you i know not , it is enough , in that your captivity ye offer your service to christ ; but if i see any thing it looks like a mercifull defeat . i see the nobles & the state falling off from christ , & the night coming upon the prophets , which we would pray to prevent , because it is a rare thing to see a fallen star win ever up again to the firmament to shine : and what if this be the thick darkness going before the break of day . sure , sir , the sun shall rise upon scotland ; but if i shall see it , or how near it is to day , i leave that to him , even unto iehovah , who creats upon every dwelling in mount sion , & upon her assemblies a cloud , & a smoke by day , & the shining of a flaming fire by night . but , sir , the wildernesse shall rejoyce & blossom as a rose , & happy he , who hath a bone or an arm , to put the crown upon the head of our highest king , whose chariot is paved with love : were there ten thousand millions of heavens created above these highest heavens , & again & as many above them , & as many above them , till angels were wearied with counting , it were but too low a seat to fix the princely throne of that lord jesus [ whose ye are ] above them all : created heavens are too low a seat of majesty for him . since then there is none equal to your master & prince , who hath chosen out for you amongst many sufferings for sin , that onely crosse , which cometh nearest in liknesse to his own crosse , watered with consolations , take courage , & comfort your self in him who hath chosen you to glory hereafter & to a conformity with him here : we fools would have a crosse of our own chusing , & would have our gall & wormwood sugared , our fire cold , & our death & grave warmed with heat of life ; but he who hath brought many children to glory & lost none , is our best tutour . i wish when i am sick that he may be keeper & comforter . i judge it a blessed fall , that we are forfaited heirs , broken & out of credit , & that christ is become a tutour in the place of freewill , & that we are no more our own . i am broken & wasted with the wrath that is on the land , & have been much tempted with a designe to have a passe from christ , which if i had , i would not stay to be a witnesse of our defection for no mans intreatie ; but i know it is my softnesse & weakness who would ever be ashore when a fit of sea-sickness cometh on ; though i know i shall come soon-enough to that desireable countrey , & shall not be displaced , none shall take my lodging . sir , many eyes are upon you , & the godly are exceedingly refreshed that ye listen not to the wayes of many about you , who with fair words make marchandise of souls . sir , if the way you are in be not the way of christ , then woe to me , for i am eternally lost ; but truly , the lord christ's dealing with with col : gilbert ker hath proven to me that the new restament & the covenant of grace is a piece , that a solemne meeting and assembly of all created angels , joyne all their wits together , could not have devised : fince sir , ye payed nothing for the change that christ made , & ye will take that debt of free grace to heaven with you , [ for what was christ jesus indebted to you more then to all your kindred & name ? ] therefore since ye are made his own , follow no other way . what is my salvation though i should lay it in pawne , [ it is but a poor pledge ] that this , this onely is the way ; but christ is surety himself that it is the way , the fore-runner went before you , and he is safely landed , & there is a fair company before you of such as have come out of great tribulation , and have washed their garments , and made them white in the blood of the lamb ; to whom these promises are now performed , he that overcomes shall eat of the tree of life , that is in the midst of the paradise of god , and god shall wipe away all tears from their eyes , and there shall be no more death , neither sorrow , nor crying , neither shall therebe any more pain : he that siteth on the throne shall dwell among them ; they shall hunger no more neither thirst any more , neither shall the sun light on them , nor any heat ; for the lamb that is in the midst of the throne shall feed them and shall take them unto the living fountains of waters . i may , sir , possibly keep you from better work : the god of peace th●t brought again from the dead the great shepherd of the sheep , through the blood of the eternall covenant , make you perfect . st. andrews . jan. . . yours in iesus christ. s. r. to the much honoured and truely worthy , collonel g. k e r. ( ) much honoured and worthy sir. i have heard of your continued captivity in england as wel as in this afllicted land ; but goe where ye will , ye cannot goe from under your shadow , which is broader then many kingdoms : ye change lodgings and countreys , but the same lord is before you : if ye were carried away captive to the other fide of the sun , or as far as the rising of the morning-star ; it is spoken to your mother who hath yet received no bill of divorce , which was written to judah . mic : : : be in pain and labour to bring forth , o daughter of zion , like a woman in travell : for now shall thou goe fort●out of the city , and thou shalt dwell in the field , and thou shalt goe even to babylon , there shalt thou be delivered , there the lord shall redeem thee from the hand of thine enemies . england shall be countable for you , to render you back , isai. : . i will say to the north give up , and to the south , keep not back . it 's a sermon that flesh and blood laughteth at , ezek. : . prophesie upon these dry bones , and say unto them ; o ye dry bones , hear the word of the lord ! it is a preaching to the cold grave . thus saith the lord unto the bones , behold i will cause breath enter into you , and ye shall live , and i will lay sine●s upon you , and bring flesh upon you , and cover you with skin & put breath in you & ye shall live . rev. : . and the sed gave up the dead that were in it . berwick must render back the scottish captives , & col. gilbert ker with them . isa. : v. for thus saith the lord your redeemer the holy one of israel , for your sake i have sent to babylon , & have brought down all their nobles , and the caldeans whose cry is in the ships . deut. : . if any of them be driven out to the utmost parts of heaven , from 〈◊〉 will the lord thy god gather thee , & from thence will he fetch thee zech. : . thus saith the lord of hosts , behold i will save my people from th● cast countrey , and from the west countrey , and i will bring them and they shall dwell in the midst of ierusalem , & they shall be my people , & i will be their god in truth & in righteousness . sir , ye are both booked by the lord , who writeth up the people ps. : , . and counted to the lord , as one of the house & stock . ps. : . fear not , faint not , all your hairs are numbered . it is the desire of the people of god , that as your bonds hitherto have been exempla●y , to the strengthning of the seeble , & to the stopping of the mouth of the adversary , without any declining to the right or left hand , so your sufferings in the place ye now goe to , may be [ as we are confident in the lord of you , and in humility boast of his grace in you ] savoury , convincing , and like unto this honourable cause , that will prevail in britain , contrary to all the machinations and counsels of devils & men , & though there were no other ink in the pen i now write with , but some dewing of my last cooling blood , this i purpose [ his grace , whose i am , enabling me ] to stand too . sir , we desire to adore no instruments , yet we conceive the shining & rayes of grace from the fountain iesus christ , the fulness of the godhead , bestowed on sinfulmen , hold forth the good thoughts of christ to this poor land , whose multipied graves , and whose souls under the altar , slain by sestaries & malignants , cry aloud to heaven : i see nothing sir , if the lord be not near [ though i dare not say how soon ] to awak for the year of zion's controversie , isai. : . for my sword shall be bathed in heaven . behold it shall come down upon england and the residue of his enemies in scotland . woe is me for england , that land shall be soaked with blood , and their dust made fat with fatness : that pleasant land shall be wildernesse , & the dust of their land pitch : a judgement upon their walled towns ' th●… pleasant feilds , their strong ships &c , if they doe not repent . ye have not i conceive , seen such searching & trying times as now these are , & yet the question will be drawn to a more narrow state & multitudes will yet leave the cause ; for we took all in to the covenant that offered to build with us , but christ must have but a small remnant : few nobles if any , few ministers , few professors ; though our way standeth unchanged , cor. : . by honour & di honour by good report & evil report , as dece●…ers & yet true , as unknown and yet well known , as dying and behold we live , as chastned and yet not killed . neither is this your condition alone , but the experienced lot of all the saints that have gone before you . it is one & the same cross of christ , but there be sundry faces & diverse circumstances in the same remnant , the sufferings of christ , & yours . sir , to be delivered to souldiers , & in captivity , looketh like his sufferings , of whom isaiah saith chap. : . he was taken from prison , & from judgement , yea & taken bound , ioh. : . when the cause is the truth of god , the lustre and face of suffering is somuch the more lovely , that it hath the hew & colour of christ's sufferings , who endured contradiction of sinners , and despised the shame : o it is a great word , christ shamed and christ abased ! but thus was the head & so are the members dealt with in the world : and truely any thing of christ even the worst of him ( to speake so ) his reproach and shame are lovely . though superstitious love to the materiall crosse he suffered upon , be foolery , & doting upon the holy grave be cursed idolatry ; yet is there a communion with him in his sufferings most desirable , pet. : . but rejoyce in as much as ye are partakers of christ's sufferings : in which sense , the cup that his lip touched , hath th● sweeter taste , even though death were in it : the grave , because he did lie in it , is so much the softer , & the more refreshfull a bed of rest : and that part of the sky & clouds that the beloved shall break through & come to judgement , it is as lovely a piece of the created heaven as any is , if we may love the ground he goeth on the better ; but all this is to be understood in a spirituall manner . the lord calleth you , sir , [ upon whom the spirit of god & his glory resteth ] to put your soul 's amen to this dispensation , & requireth of us that our desires follow the now-declared decree of god concerning the desolation of our sinfull land , so many wayes guilty of a despised gospel and a broken covenant , and that with all submission : certainly no man hath failed more in this thing then he who writeth to you ; for i have brought my health in great hazard , and tormented my spirit with excessive grief so ▪ our present provocations & the rentings of our kirk ; and i see it is a challenging of , & a bold pleading against him , upon whose ●…er the government is , isa. : ● . the father hath ●ut a glorious 〈◊〉 〈…〉 christ , v. . & i will fasten him as a na●… a sure place , and he shall be for a glorious throne to his father's house . v. . and they shall hang upon him all the glory of his father's house , the offspring and the issue , all vessels of small quantity ; from the vessels of cups even to all the vessels of slagons . our unbeleeving apprehensions doe so quarrel at the prosperity of enemies in an evil cause , that we wrestle with defeat● , spoiling , captivity of the godly , killing of his people , the wasting of our land , starving and famishing of the kingdom , which is worse then the sword ; but this is a sinfull coutradicting of the lord 's revealed decree : his wisdom saith spoiling & desolation is best for scotland , & we say , not , & so accuse christ of misgovernment , & of not being true to the trust put upon him : but since he doeth not drag the government at his heels , but hath it upon his shoulder , & since the 〈◊〉 fastned in a sure place cannot be broken , nor can the smallest vessel fail to finde sweet security in dependence upon him , since all the weight of heaven & earth , of redeemed saints & confirmed angels , is upon his shoulder ; i am a fool , & brutish to imagine , that i can adde any thing to christ's speciall care of & tenderness to his people : he who keepeth the basons & knives of his house , & bring●th the vessels back again to the second temple ezra : : , , . must have a more tender care of his redeemed ones , then of a spoon , or of peter's old shoes , which yet must not be lost in his captivity act. : . o for grace to suffer christ to tutour his own minors & young heirs ! but we cannot endure to be under the actings of his government : we love too much to be our own : o how sweet to be wholly christ's , & wholly in christ ! to be out of the creatures owning , & made compleat in christ , to live by faith in christ , & to be once for all clo●… with the 〈◊〉 majesty & glory of the son of god , wherein he makes all his friends and followers sharers ! to dwell in immanuel's high and blessed land , and live in that sweetest air , where no wind bloweth , but the breathings of the holy ghost ! no seas or sloods flow , but the pure water of life , that proceedeth from under the throne and from the lamb : no planting but the tree of life , that yeeldeth twelve manner of fruits every moneth : what doe we here but fin and suffer ? o when shall the night be gene , the shadows 〈◊〉 away and the morning of that long , long day , without cloud or night , dawn ! the spirit & the bride say co●… , o when shall the lamb's wife be ready , and the bridegroom say come ! worthy sir , i minde you to the hearer of prayer , o help me in that kind ! the spirit of jesus be with your spirit . s. andrews , may. . . yours in his onely , onely lord iesus , s. r. to my lady kenmure . ( ) madam . grace● mercy & peace be to you : we are fallen in win●owing & trying times : i am glad that your breath serveth you to run to the end , in the same condition & way wherein ye have walked these twenty years past : it is either the way of peace , or , we are yet in our sins , & have missed the way : the lord [ it's true ] hath stained the pride of all our glory , & now last of all the sun hath gone down upon many of the prophets ; but stumble not , men are men , & god appeareth more & more to be god , & christ it still christ. madam , stronger then i am , had , almost stumbled me & cast me down ; but o what mercy is it , to discern betwixt what is christ's & what is man's , & what way the hew , colour & lustre of gifts & grace , dazle & deceive our weak eyes ! oh to be dead to all things that are below christ , were it even a created heaven & created grace ! holiness is not christ , nor are the blossoms & flowers of the tree of life , the tree it self : men & creatures may winde themselves in between us & christ ; & therefore the lord hath done much to take out of the way all betwixt him and us : there are not in our way now , kings , or armies , or nobles , or judicatories , or strong holds , or watchmen , or godly professours : the fairest things & most eminent in britain are stained and have lost their lustre : onely , onely christ keeps his greenness & beauty , & remaineth what he was : oh! if he were more & more ezcellent to our apprehensions then ever he was [ whose excellency is above all apprehensions ] & still more & more sweet to our taste , i care for nothing , if so be i were nearer to him , & yet he flyeth not from me , i flee from him , but he pursueth . i hear your la : hath the same esteē of the despised cause & covenant of our lord , ye had before : madam , hold you there : i dare & would gladly breath out my spirit in that way , with a nearer communion & fellowship with the father & the son , & would seek no more , but , that i might die , beleeving : and also i would hope that the earth shall not cover the blood of the godly slain in scotland ; but that the lord will make inquisition for their blood , when the sufferings of the saints in these lands shall be fulfilled . the goodwill of him that dwelt in the bush be with you . glasgow . sept : . . your la : at all observance in the lord iesus , s. r to my lady kenmure . ( . ) madam . grace , mercy & peace be to you : i know , ye think of an out-going & that your quartering in time , and your abode in this life is short ; for we flee away as a shadow , the declining of the sun & the lengthning of the shadow saith , our journey is short & near the end : i speak it because i have warnings of my removal . madam , i know not any , against whom the lord is not : for he is against the proud and lofty , the day of the lord is upon all the cedars , upon all the high mountains , upon every high tower and upon every fenced wall , upon all the ships of tarshish & , upon all pleasant pictures . i know not any thing comparable to a nearness & spirituall communion with the father & the son christ : there is much deadnes & witheredness upon many spirits , sometimes near to god : and i wish the lord have not more to say & to doe against the land. ye have , madam , in your accounts , mercies deliverances , rods , warnings , plenty of means , consolations , when refuge failed you , when ye looked on the right hand , & behold no man would know you nor care for your soul , when young & weak , manifestations of god , the out-goings of the lord for you , experiences , answers from the lord ; by all which ye may be comforted now & confirmed in the certain hope that grace , free grace in a fixed & established surety , shall perfect that good work in you : happy they who see not & yet beleeve . grace , grace eternally in our lord jesus be with you . edinburgh . may. . . yours in the lord iesus , s. r. to my lady kenmure . ( ) madam . i have been so long silent that i am almost ashamed now to speak . i hear of your weakly condition of body which speaketh some warning to you , to look for a longer life , where ye shall have more leisure to praise then time can give you here : it shall be a loss to many , but sure , your self , madam , shall he onely free of any loss . and truly considering what dayes we are now fallen into , if failing were not serving of the lord [ which i can hardly attain ] a calm harbour were very good , when storms are so high : the fore-runner who hath landed first , must help to bring the sea-beaten vessel safe to the port , & the sick passengers who are following the fore-runner , safe a-shore . much deadness prevaile●…h over some ; but there is much life in him who is the resurrection and tho life , to quicken . o what of our hid life is without us , & how little & poor a stock is in the hand of some ! the onely wise god supply what is wanting : the more ye want , & the more your joy hath run on , the more is owing to you by the promise of grace : by gons of waterings from heaven , which your la : wanted in kenmure , rusco , the west , clasgow , edinburgh , england , etc. shall all come in a great summe together : the marriage-supper of the lamb must not be marred with too large a fourhours-refreshment . know , madam , he who hath tutoured you from the breasts , knoweth how to time his own day-shinings & love-visits . grace that runs on , be with you , st. andrews . yours in the lord at all observance : s. r. to my lady kenmure . ( ) madam . i confess i have cause to be grieved at my long silence or laziness in writing : i am also afflicted to hear , that such , who were debters to your la : for better dealing , have served you with such prevarication : ye know crookedness is neither strong nor long-enduring , & ye know likewise that these things spring not out of the dust : it 's sweet to look upon the lawless & sinfull stirrings of the creatures , as ordered by a most holy hand in heaven o if some could make peace with god! it would be our wisdom , & afford us much sweet peace , if oppressours were looked upon as passive instruments , like the saw or ax in the carpenters hand ; they are bidden [ if such a distinction may be admitted ] but not commanded of god ( as shimei was , . sam. : . ) to doe what they doe . madam , these many years the lord hath been teaching you , to read & study well the book of holy , holy & spotless soveraignity , in suffering from some nigh hand & some far off : whoever be the instruments , the replying of ●lay to the potter , the former of all , is unbeseeming the nothing creature : i hope he shall clear you , but when zion's publict evils lie not nigh some of us , & leave no impression upon our hearts , it is no wonder that we be exercised with domestick troubles ; but i know ye are taught of god to prefer jerusalem to your chiefest joy . madam , there is no cause of fainting : wait upon the not-carrying vision , for it will speak . the onely wise god be with you , & god even your own god bless you . st andrews june . . yours at all observance in god , s. r. to my lady kenmure . [ . ] madam . i should not forget you ; but my deadness under a threatning-stroke , both of a failing church , a broken covenant , a despised remnant , & craziness of body [ that i cannot get a piece sickly clay carryed about from one house or town to another ] lies most he●vy on me : the lord hath removed scotland's crown ; for we owned not his crown ; we fretted at his catholick government of the world , & fretted that he would not be ruled & led by us , in breaking our adversaries ; & he makes us suffer & pine away in our in quities under the broken government of his house . it 's like , it would be our snare to be tryed with the honour of a peaceable reformation , we might mar the carved work of his house worse then th●se against whom we cry out . it 's like he hath bidden us lie on our left side three hundred & ninetie dayes , & yet so astonishing is our stupiditie , that we ●…oan not our sore side : our gold is become dim the visage of our nazarites is become black , the sun is gone down on our see●s , the crown is sallen from our head , we roar like bears . lord save us from that , he that hath made them , will not have me●● , on them . the heart of the scribe meditats terror . oh , madam if the lord would help to more , self-judging , and to make sure an interest in christ ! ah , we forget eternity , & it approacheth quickly . grace be with you . st andrewes , nov. . your la : at all obedience in the lord , s. r. to my lady kenmure . ( ) madam . i am ashamed of my long silence to your l● : your ●ossings & wanderings are known to him , upon whom ye have been cast from the breasts , & who hath been your god of old . the temporall loss of creatures dear to you there , may be the more easily endured , that the gain of one who onely hath immortality groweth . there is an universal complaint of deadness of spirit on all that know god ; he that writes to you , madam , is as deep in this as any , & is afraid of a strong & hot battle before time be at a close ; but no matter if the lord crown all with the victorious triumphing of faith . god teacheth us by terrible things in righteousness : we see many things , but we observe nothing . our drink is sowre , gray hairs are here & there on us , & we change many lords & rulers ; but the same bondage of soul & body remains : we live little by faith , but much by sense , according to the times , & by humane policy : the watchmen sleep , & the people perish for lack of knowledge . how can we be enlightened when we turn our back on the sun ? and must we not be withered when we leave the fountain ? it should be my onely desire to be a minister gifted with the white stone & the new name written on it . i judge it were fit [ now when tall professors , & when many stars fall from heaven , & god poureth the isle of great britain from vessel to vessel , & yet we sit & are setled on our lees ] to consider [ as sometimes i doe , but , ah , rarely ] how irrecoverable a ●oe it is , to be under a beguile in the matter of eternity ; & what if i who can have a subscribed testimoniall of many , who shall stand at the right hand of the judge , shall miss christ's approving testimony , & be set upon the left hand among the goats ? there is such a beguile , math. : . math. : , , , , . luke . , . and i● befalls many , & what if it befall me , who have but too much art to coosen my own soul & others with the flourish of ministerial or countrey-holiness ? dear lady , i am afraid of prevailing security , we watch little , [ i have mainly relation to my self ] we wrettle little : i am like one travelling in the night , who sees a spirit & sweats for fear , & dare not tell it to his fellow for encreasing his own fear ; however , i am sure when the master is nigh his coming , it were safe to write over a double & new copy of our accounts , of the sins of nature , childhood , youth , riper years , & old age . what if christ have another written representation of me then i have of my self , sure his is right , & if it contradict my mistaking & sinfully erroneous account of myself , ah where am i then ? but , madam , i discourage none , i know christ hath made a new marriage contract of love , & sealed it with his blood , & the trembling beleever shall not be confounded . grace be with you . st andrews , may . . yours at all obedience in christ , s. r. to my lady kenmure . [ ] madam . i should be glad that the lord would be pleased to lengthen our more time to you , that ye might yet before your eyes be shut , see more of the work of the right hand of the lord , in reviving a now-swooning and crushed land & church . though i was lately knocking at deaths gate , yet could i not get in , but was sent back for a time . it is well , if i could yet doe any service to him ; but ah what deadness lieth upon the spirit ! & deadness breedeth distance from god. madam , these many years the lord hath let you see a clear difference betwixt these who serve god , 〈◊〉 love his name , & these who serve him not : & i judge ye look upon the way of christ as the onely best way , & that ye would not exchange christ for the world's god , or their mammon , & that ye can give christ a testimony of chief among ten thousand : true it is , that many of us have fallen from our first love ; but christ hath renewed his first love of our ●●pousals to himself , & multiplied the seekers of god all the countrey over , even where christ was scarce named , east & west & south & north , above the number that our fathers ever knew . but ah ! madam , what shall be done or said of many fallen stars , and many near to god , complying wofully and failing to the nearest shore ? yea , & we are consumed in the furnace but not melted , burnt but not purged , our dross is not removed , but our scum remains in us : & in the furnace we fret , we faint & [ which is more strange ] we slumber : the fire burneth round about us , & we lay it not to heart : gray hairs are upon us & we know it not . it were now a desireable life to send away our love to heaven , & well becometh it us to wait on for the appointed change , yet so as we should be meditating thus , is there a new world above the sun & moon , & is there such a blessed company harping & singing hallelujahs to the lamb up above ? why then are we taken with a vain life of sighing & sinning ? o where is our wisdom that we sit still laughing , eating , sleeping prisoners , & doe not pack up all our best things for the journey , desiring alwayes to be clothed with our house from above , not made with hands ! ah , we savour not the things that are above , nor doe we smell of glory ere we come thither , but we transact & agree with time for a new lease of clay-mansions : behold he cometh we sleep , & turn all the work of duties into a dispute of events for deliverance ; but the greatest haste , to be humbled for a broken & a buried covenant , is first & last forgotten : and all our grief is , the lord lingers , enemies triumph , godly ones suffer , atheists blaspheme . ah , we pray not ! but wonder that christ cometh not the higher way by might , by power , by garments rolled in blood ! what if he come the lower way ? sure , we sin in putting the book in his hand , as if we could teach the almighty knowledge : we make haste , we beleeve not : let the onely wise god alone , he stirs well , he drawes straight lines , though we think & say they are crooked : it is right that some should die & their breasts full of milk , & yet we are angry that god dealeth so with them . o if i could adore him in his hidden wayes , when there is darkness under his feet & darkness his pavilion & clouds about his throne ! madam , hoping , beleeving , patient praying is our life : he lo●●s no time . the lord jesus be with your spirit . st andrews : sept. ● . yours at all oblidged observance in christ. s. 〈◊〉 . to his reverend & dear brethren . m r guthrie , m r trail , and the rest of their brethren imprisoned in the castell of edinburgh . ( . ) reverend , very dear , & now much honoured prisoners for christ. i am , as to the point of light , at the out-most of perswassion in that kinde , that this is the cause of christ ye now suffer for , & not mens interest : if it be for men , let us leave it ; but if we plead for god , our own personal sa●… and man's deliverance will not be peace . there is a s●lv●tion called the salvation of god , which is cleanly , pure , spiritual , unmixed , near to the holy word of god ; it is that which we would seek , even the favour of god that he beares to his people , not simple gladness , but the gladness & goodness of the lord 's chosen : and sure [ though i be the weakest of his witnesses & unworthy to be among the meanest of them , & 〈◊〉 afraid the cause be hurt [ but it cannot be lost ] by my unbeleeving faintness ] i should not desire a deliverance separated from the deliverance of the lord's cause & people : it is enough to me to sing when zion sings , & to triumph when christ triumpheth . i should judge it an unhappy joy , to rejoyce when zion sigheth . not one hoof will be your peace . if christ doeth owne me , let me be in the grave in a bloody winding-sheet , & goe from the scaffold in four quarters to a grave , or no grave , i am his debter to seal with sufferings this precious truth ; but oh when it comes to the push , i dare say nothing , considering my weakness , wickedness & faintness ! but fear not ye , ye are not , ye shall not be alone , the father is with you : it was not an unseasonable , but a seasonable & necessary duty , ye were about : fear him who is soveraign , christ is captain of the castle , & lord of the keyes . the cooling well-spring & refreshment from the promises , is more then the ●●ownings of the furnace . i see snares & temptations in capitulating , composing , ceding , minching with distinctions of circumstances , formalities , complements & extenuations in the cause of christ : a long spoon , the broth is hell's hot : hold a distance from carnal compositions , & much nearness to the fountain , to the favour & refreshing light from the father of lights , speaking in his oracles ; this is sound health & salvation . angels , men , zion's elders eye us ; but what of all these , christ is by us & looks on us & writes up all : let us pray more & look less to men . remember me to mr scot & all the rest . blessings be upon the head of such as are separated from their brethren : ioseph is a fruitfull bough by a well . grace be with you . s. andrewes , . your loving brother & companion in the kingdom & patience of iesus christ , s. r. to mr robert campbell . ( . ) reverend & dear brother . ye know this is a time in which all men almost seek their own things & not the things of jesus christ : yeare your alone , as a beacon on the top of a mountain ; but saint not , christ is a numerous multitude himself , yea millions : though all the nations were conveened against him round about , yet doubt not but he will at last arise for the cry of the poor & needy . for me , i am now near to eternity , & for ten thousand worlds i dare not adventure to pass from the protestation against the corruptions of the time , nor go alongst with the shameless apostacy of the many silent & dumb watchmen of scotland : but i think it my la ●●my to enter a protestation in heaven before the righteous judge , against the practical & legal breach of covenant , and all oaths imposed on the consciences of the lord's people , & all popish , superstitious and idolattous mandats of men : know that the overthrow of the 〈◊〉 reformation , the introducing of popery & the mystery of iniquity , is now set on foot in the three kingdoms , & whosoever would keep their garments clean are under that command , touch not , 〈◊〉 not , handle not . the lord calls you , dear brother , to be still stedfast , unmoveable , a●d aboundant in the work of the lord. our royal kingly master is upon his journey , & will come & will not ●●rry , & bl●ssed is the servant who shall be found watching , when he cometh : fear not men , for the lord is your light & salvation . it is true , it 's somewhat sad & comfortless that ye are your alone , but so it was with our precious master : nor are ye your alone , for the father is with you . it is possible i shall not be an eye-witness to it to the flesh , but i beleeve he comes quickly , who will remove our darkness , & will shine gloriously in the isle of britain , as a crowned king , either in a formally sworn covenant , or in his own glorious way , which i leave to the determination of his infinite wisdom and goodness : & this is the hope & confidence of a dying man who is longing & fainting for the salvation of god. beware of the ensuaring bonds and obligations by any hand-writ or other waves , to give unlimited obedience to any authority , but onely in the lord : for all innocent self-defence , [ which is according to the covenant , the word of god & the laudable example of the reformed churches ] is now intended to be utterly subverted and condemned : and what is taken from christ , as the slower of his prerogative royall , is now put upon the head of a mortal power , which must be that great , idol of 〈◊〉 that provok●… the eyes of his glory . dear brother , let us 〈◊〉 ▪ the rich promises that are made to these that overcome , knowing that these that endure to the end shall be saved . thus recommending you to the rich grace of god , i remain . st. andrews . . your affectionat brother in christ. finis . the spirit of calumny and slander, examin'd, chastis'd, and expos'd, in a letter to a malicious libeller more particularly address'd to mr. george ridpath, newsmonger, near st. martins in the fields : containing some animadversions on his scurrilous pamphlets, published by him against the kings, parliaments, laws, nobility and clergy of scotland : together with a short account of presbyterian principles and consequential practices. monro, alexander, d. ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing m estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the spirit of calumny and slander, examin'd, chastis'd, and expos'd, in a letter to a malicious libeller more particularly address'd to mr. george ridpath, newsmonger, near st. martins in the fields : containing some animadversions on his scurrilous pamphlets, published by him against the kings, parliaments, laws, nobility and clergy of scotland : together with a short account of presbyterian principles and consequential practices. monro, alexander, d. ? s. w. [ ], p. printed for joseph hindmarsh ..., london : . preface signed: s.w. attributed to monro by wing and halkett and laing. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ridpath, george, d. . church and state -- scotland. presbyterianism. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the spirit of calumny and slander , examin'd , chastis'd , and expos'd , in a letter to a malicious libeller . more particularly address'd to mr. george ridpath , newsmonger , near st. martins in the fields . containing some animadversions on his scurrilous pamphlets , published by him against the kings , parliaments , laws , nobility and clergy of scotland . together with a short account of presbyterian principles and consequential practices . tenue est mendacium , perlucet si diligenter inspexeris . senec. london : printed for joseph hindmarsh , at the golden-ball over against the royal exchange . . to the reader . it is not much worth the while to inform the world , that now mr. george ridpath is at the head of the presbyterian party in scotland . his associates there , and here , have such an opinion of him , that they consider him as the invincible champion of their cause ; and the truth is , if any man be so inconsiderable , and so much a brute , as to fight him at his own weapons , mr. ridpath will certainly carry the prize . he 's the man , that is now most likely to pull down antichrist , and the whore of babylon . and as for the scotch episcopal clergy who yet retain any kindness for the hierarchy , and the former government , if he lives another year , they must all of them be banish'd the isle of britain . it is enough for you to know , that now the presbyterians , as is probable , have by an unanimous suffrage chosen him to manage the libels against their opposites . he now appears in the field of battel , with all the noise , lies , and clamour , that becomes a zealous covenanter . he began this last years campagne with a libel against dr. m — o , which valuable book he dedicated to the parliament of scotland ; by this , one may easily infer , that either he had a mean opinion of the parliament , or extraordinary thoughts of himself . if the following treatise cannot be reduc'd into any certain method , this is not to be imputed unto me ; for i must confess that i too much follow'd the excursions of mr. ridpath's invention . i was willing to contract the animadversions that i made upon his book into as little room as was possible ; and therefore the frequent transitions from one thing to another , are best understood , by such as have read his continuation , &c. i hope most men are better employed than either to think or speak of the calumnies and lies , that he industriously heaps together against the clergy . his party is resolv'd to make use of such engines against the church , as they and their fore-fathers found most successful to the extirpation of root and branch : and they that are unacquainted with their malicious methods , are great strangers to our nation , and history . if the reader meet with some paragraphs that are more particular , and peculiar to mr. ridpath , than the publick is oblig'd to take notice of , i must be excus'd , since i was compell'd ; for i assure you , that i value personal altereations no otherwise than a good christian ought to do : nor did i ever write to satisfie or convince mr. ridpath , that being a thing in it self impossible . there is a certain order of mean spirited fellows ( i do not mean by their external quality ) who think that there is nothing written by their party , ( were it never so ignominiously fulsome and scandalous ) but what is invincible and unanswerable . their pride , and vanity are incurable . it is not my meaning that we ought to put our selves to the drudgery of answering all the scurrilous and obscene libels that are propagated by our enemies , but 't is reasonable to let our friends see , that at some times we can confute them if that be thought convenient . i am so far convinc'd of the weakness of their reasonings , that i know no sect , antient , or modern , that ever broke the peace of the christian church , but may be more plausibly defended , than the latest edition of presbytery in scotland . i never thought that the reputation of my friend was in any hazard by being attack'd by mr. ridpath , or the little creatures who instigate him ; yet by the following papers , i make it plain to all disinteressed persons , that mr. ridpath lies willfully and deliberately in several instances ; and therefore i may be allow'd to take leave of him for the future , if he does not manage his accusations , as becomes the spirit of truth , innocence , and ingenuity . if you think that the style is more sharp than is decent or just , then i intreat you may read his books which occasion'd these papers , and then i am confident that you will retract your censure , and find that i have meddled with his person as little as was possible . he is in some places so obscene that there is no coming near him , and therefore i made all possible hast to rid my imagination of him , and the paultry trash that he gathers together . the bookseller was willing to print a sheet or two more than the letter that i address'd to mr. ridpath , and therefore i gave him some propositions that are extracted out of such books as are most in vogue amongst the scotch presbyterians , that the reader might have a sample of their moral theology with regard to obedience , government , and subjection . to which i have added a letter , written from the tolbooth of edinburgh by the famous assassin mr. james mitchel , who endeavours to prove from several texts of scripture , that he ought to kill dr. sharp , lord archbishop of st. andrews . in short , to use the words of a great man , rebellion is the soul of the kirk . and though we had not known the history of that parliament anno . ( so they call'd the bloody meeting at st. andrews ) we have later instances of their arbitrary and tyrannical malice against the better half of the nation . their very patrons are asham'd of them ( not through any ingenuous remorse ) but because their bare fac'd villanies are frequently expos'd . i think the following letter needs no other preface than what is already hinted by sir , your humble servant , s. w. the contents . the occasion of this letter . mr. ridpath , the author of two or three scurrilous and abusive pamphlets against the kings , parliaments , laws , nobility , and clergy of scotland page his rage and passion against the author of the apology for the clergy of scotland ibid. his challenge fairly embrac'd . the author of this defence undertakes to prove that there is not a good consequence in mr. ridpath 's books from the beginning to the end p. the character bestowed upon mr. rutherford by the author of the apology , no justifiable ground of mr. ridpath 's clamourous bawling against the learn'd advocate ibid. ●●●path 's accusation against sir george mackenzie in the case of c. of c. founded only on his own petulance and malice p. ridiculous advices to the ministers of state in england , and his civilities to k. w. and q. m. ibid. his imitation of the famous presbyterian buffoon dr. bastwick , when he reviles the present clergy of the church of scotland p. his impudence in charging the archbishop of glasgow with so many unheard of crimes p. his vanity in thinking that his books do greater feats than the other scriblings of his party p. his civilities to the clergy of the church of england ; and his particular forgeries against the author of the apology ibid. his critical skill examin'd . and his officious interposal in the defence of mr. rule further chastis'd ibid. train of many impertinent lies together against dr. monro expos'd p. his stupid ignorance in the history of the first reformation of scotland ; and in the doctrine of the first reformers p. his feeble attempts to prove the divine right of presbytery ibid. his abominable lies in charging the government with unheard of cruelties p. the cameronians prov'd to be the most zealous presbyterians . and mr. radpath 's argument against their authority , prov'd from presbyterian principles to be no argument at all ibid. his argumentum ad hominem from the viscount of dundee 's practices proves no more than that he is ignorant in the first elements of logick p. his comparison between the practices of the church of england , and those of the scotch presbyterians , scandalous and impertinent ibid. presbyterians more cruel and barbarous than any other people . this prov'd by a memorable instance in the year . p. the covenanters less skilful than the inquisitors , but equally cruel p. his ignorance further expos'd p. the dr. us'd no equivocation when he said , that the covenant was rigorously impos'd upon children ibid. this prov'd by an act of the gen. ass . . p. the charge of equivocation disprov'd and retorted p. , the practice of the episcopal clergy in exposing the presbyterians , vindicated from levity and profanity ibid. the cameronians the most active , and the most consequential presbyterians p. his derivation of the word enthusiasm , compar'd with such another critical essay of a bedlamite ibid. the acts of the general assembly , especially those of , and , do sufficiently vindicate k. ch. . from all imputations of rigor and cruelty p. sir george mackenzie gave a true narrative of the first rise and occasion of those laws that the presbyterians complain of p. one of the pedling scribles in favours of presbytery , his weakness , silliness and ignorance , fairly expos'd in some particulars p. , mr. ridpath 's lies , viz. that sir geo. mackenzie persecuted hamilton of hallside , refuted by hallside himself ibid. no laws made against presbyterians as such , but against seditions , tumults , and insurrections ibid. his method of answering arguments by suppressing such words , upon which their strength depends p. , the presbyterians in general charg'd with rebellious principles and practices . this made good against the whiffling exceptions and evasions of mr. ridpath p. the king and parliament did not consider them as presbyterians , but as stubborn and incorrigible rebels ibid. the majority of the people for the episcopal clergy ibid. his rude and inconsiderable lies against the earl of airly , and the laird of meldrum p. the doctrine of passive obedience fairly stated and defended p. , the presbyterian exceptions disprov'd and retorted ibid. mr. ridpath 's incurable infelicity in mistaking true sense for contradictions ibid. the writings of mr. rutherford prov'd obscure , and mr. ridpath invited to defend them p. , mr. ridpath 's impudence in denying the blasphemies that are to be seen in mr. rule 's books p. , his blustering ignorance further expos'd p. the presbyterians prov'd to be the first aggressors in the trade of libelling , and the only experienc'd practitioners p. , , the additional accusations against dr. monro proves no more than mr. ridpath 's wickedness and malice p. , the murder of archbishop sharp prov'd to be the result of presbyterian principles p. the presbyterians by their principles not oblig'd to forms p. the charge of pedantry brought against the doctor disprov'd and retorted p. , , our ecclesiastical superiors did not connive at the faults of the subordinate clergy , tho they proceeded against such as were complain'd of by the orderly and tedious methods of the law p. mr. ridpath further chastis'd for his ignorance in the history and principles of the presbyterians p. , his ungovernable malice against dr. canaties in many rude and impertinent efforts canvass'd aad examin'd p. his willful and affected mistake of the author of the postscripts meaning p. his ignorance of a formal contradiction p. the presbyterians accuse all men of plotting against the government , because plotting is their only element p. mr. ridpath 's hypocrisie , wishing , that both parties may be tender of one another , when his practice in the next line confutes all his pretences of piety ibid. his common topick to justifie his calumnies , viz. that he does not know what he writes to be false , further expos'd and ridicul'd ibid. his ignorance in opposing the knowledge of arms to the liberal arts and sciences p. , the charge against the clergy of stealing their sermons retorted upon an impudent presbyterian plagiary p. , his vanity and ignorance further chastis'd p. , his affectation of theology , logick and wit , expos'd by plain and palpable instances p. , his catalogue of cruelties and treacheries paralell'd p. , , . another objection against the bishops of scotland consider'd p. , , several certificates and letters in favours of the calumniated clergy p. , , , , , , , , , , , several propositions extracted out of the presbyterian books p. , , , &c. mr. james mitchel the famous assassin his letter . justifying from scripture his villanous attempt to murder the archbishop of st. andrews . mr. ridpath , i have good information from several persons of known integrity here at london , that you are the author of two abusive pamphlets by which you endeavour to defame our kings , parliaments , and nobles , such as we had in scotland before the revolution . our kings were perjured tyrants , and k. charles ii. knew that he himself had forfeited his title to the crown * . our parliaments were but pack'd clubs , a company of slavish parasites , that contributed all they could to the ruin of our liberties , civil and religious ; and consequently our nobility can deserve no better character , who made so great a figure in all our parliaments . as for the episcopal clergy whether bishops or presbyters , you give them so many names , that it is a wonder you did not think such a despicable company of men below your notice . the book which you call your continuation , most of it is levelled against one particular man ; and when i undertake his defence ( if that be necessary ) i find that the reading over your book , and transcribing so many parts of it was all the toil i was likely to undergo , and tho you call him whom you fancy to be your adversary a man of ungovernable passion ; yet i must tell you that he could not but be mad to the last degree , if he were angry at the names you give him , since they of the first quality in europe , have no fairer quarter at your hands ; a scribler . a pedant , a hawker , a villain , an ass , an ignoramus , a blunderer , are all of them words that he can hear with patience , when his superiours are not better treated . one may modestly conclude that you are very angry , and that 's a greater punishment than any of your adversaries can inflict upon you . the author of the postscript to the apology for the clergy of scotland , told you already , that he was not at all concerned in that scuffle between you and your antagonist , nor is he likely to offer his mediation to end your debate ; and he is still of the opinion , that he can employ his time better than to read again your answer , or the book that occasioned it . his postscript is a short epistolary account of the first , or rather a character of the present methods of presbytery , in imitation of their predecessors , than any particular view of your book , and i am content that you impute this to his ignorance or weakness or what else you please to call it . it is very odd that you should think that you have power to summon any body to the press when you please , even when you lurk behind the curtains . you take it for granted that dr. m. — was the author of that postscript , and it may be you hit right enough ; yet tho your party be lashed in it with some severity , he takes no great pleasure in medling with particular men further than necessity constrains . he said , that there was not a good consequence in your book from the beginning to the end ; this could not but provoke a man of your courage and mettle . by a consequence , i humbly think he understood a truth deduced from true and solid principles that overthrows the common cause of episcopacy , or the reputation of those men whom you asperse , i mean such of the clergy who were never under any publick censure of the church . he told you likewise that he had no inclination particularly to examine the imaginary contradictions that you charge your enemy with , and now i give you the reason , partly because the theme , as you manage it , yields no edification , partly because the publick is not at all concerned to read such libels and altercations , and he gives you liberty to triumph as much as you please upon this head : but if your honour and credit is at stake , and that you find your self concerned more particularly to run him down than any other , he is content to meet you before any competent number of grave witnesses , who by their authority may mitigate such excursions of rudeness as may be feared , if your blood should boil to its usual fervor : and to reason the matter calmly , and ( without either huffing , or the terrible language of an almanzor ) to demonstrate that there is not a good consequence in your book from the beginning to the end . and indeed you may excuse me to tell you , that in your last pamphlet you seem not to understand the very first elements of logick . moreover , the author of the postscript incurr'd your high displeasure , by saying , that there were abusive metaphors in mr. rutherford's letters , and some dark and unintelligible passages in his scholastical essays : and is this the unpardonable crime for which there can be no atonement ? mr. ridpath , this was no reflection upon his morals , but a plain matter of fact to be seen by every body that peruseth the books that are cited . and therefore this could not at all justifie your accusing sir george mackenzie to have suborned witnesses ; a practice so infamous and so wicked , that i am confident no man of honour will ever say any such thing of the truly just , and learned advocate . a previous examination of witnesses in criminal cases is not subornation , but precognition , practised at all times in scotland before they deponed judicially ; and sir george mackenzie wanted not many clear evidences to prove that c. of c. was plotting an insurrection against the king and government about the time of argyle's rebellion . you may read the elegant history of that insurrection written by the * bishop of rochester , and there you may see with your own eyes several authentick evidences , upon record , against c. of c. and i must tell you that sir george mackenzie needed not that gentleman's assistance to re commend him to the present court , if he had been ambitious to have been a favorite ; and if he told c. of c. that he had done him an injury , and begg'd him pardon , how came this confession to be made publick ? if he to whom it was first revealed , under trust , spread it abroad , he is guilty of something that no gentleman will readily own ; but the plain truth is sir george mackenzie never told him any such thing , after the manner you represent it ; and he had very good reason to expect that the witnesses against c. of c. would judicially depone in publick , the very same things that they asserted in private ; and if you please you may remember that there is a greater difference between sir george mackenzie and your self , than between mr. rutherford and those of our clergy you trample upon . your advices and threatnings to the ministers of state in england are idle , and of no use at all ; for ministers of state will advise according to their light and conviction , without any regard to the short-liv'd pamphlets that fly about the city ; nor are they likely to receive their measures either from you , or any of us who see so little in their sphere . the presbyterians in england are not yet ripe for a rebellion , and they in scotland can do little to disturb england , without their assistance , and therefore you had best forbear your threatnings , for i am apt to think that your influence in either nation goes but a little way . you treat king william no better than other kings , since , you say , he is prevailed upon to write letters to the general assembly that they are not obliged in law to comply with ; but better lawyers are of another opinion , and if king william venture upon such essays of arbitrary power , in a little time ( according to your hypothesis ) he may forfeit his title , since he has none but such as is twisted with the divine right of presbytery . but indeed , mr. ridpath , i think we had kings in scotland , before we had either covenants , or presbytery , or the claim of right ; and that our fundamental constitution does not depend upon an act of the general assembly , tho the general assembly sometimes venture , in terminis , to make an act against an act of parliament . it is a gentile compliment that you bestow upon queen mary , when you allow the jacobites to invite her father to keep the solon-geese in the bass ; and i think none is permitted to speak so but mr. ridpath . it is not safe for any government to suffer buffoons to treat crowned heads so familiarly ; whatever be the quarrel between princes , this language is intolerable ; yet some animals are privileged to bark at this rate . the clazomenians , coming to sparta , fullied the thrones on which the ephori sat ; when the ephori came to know this indignity , they bore it patiently , and called for a publick herald , and ordered him to proclaim through the city , that it was lawful for the clazomenians to do things that were unbecoming and undecent , that is to say , such barbarous rascals were below reproof and revenge . two of our archbishops you treat in the same language that dr. bastwick , the famous presbyterian buffoon , used towards the archbishop of canterbury and his collegues , when he tells them that the hierarchy came from the pope and the devil , diabolus caccavit illos ; they forsooth must be called magnates ecclesiae , and the verity of the matter is , they are magnae nates ecclesiae . it is tedious to transcribe his civilities to archbishop laud , and his venerable brethren , and therefore i refer you to the book cited in the margin : only there is one of his complements which i set down , because it hath in it the mean and scurrillous spirit of the party ; which you copy so exactly that one would have thought dr. bastwick had been your father ; thus he goes on ( speaking of the priests of the church of england ) they are secundum ordinem diaboli , a generation of vipers , proud , ungrateful , illiterate asses : the church is as full of ceremonies as a dog is full of fleas . and again , one would think that hell were broke loose , and that the devils in surplices , in hoods , in capes , and rochets , and in four-squared cow-turds upon their heads , were come among us , and had beshit us all . pho ! how they stink ! this is the wit and civility of an enraged presbyterian ; these are the flights of a zealot , when inspired to the heighth . you treat archbishop sharp and the archbishop of glasgow , in the same language that archbishop laud , and archbishop spotswood were complemented by your predecessors . there is a letter here , which i have seen , from the archbishop of glasgow to one of his friends ; which , some time or other may see the light in a larger treatise . it was occasioned by your obscene libels against him ; i must tell you one thing that is in it , and it may provoke your curiosity to see it ; he promises two hundred pound sterl . to any man that will prove , by witnesses of known probity , any one particular that is maliciously vented against him by your self or any of your informers . why then do not ye appear openly above-board , for the bishop declines no competent judge in scotland ? 't is true , he thought that the book that treated him so barbarously had been writ by some of the fluttering damme's about the city , whose most compendious method to destroy religion , is , at any rate , to run down the clergy ; but if he had known his accuser , 't is more than probable he would forbear any vindication . he was sometimes opposed by persons of the first quality in the nation , and if he had been so wicked a wretch as you represent him , he had certainly forfeited his life to justice , and his name to infamy , as he expresses it himself in his letter . mr. ridpath , do not take it ill that i do not go through the particulars of your libel against the bishop , for i have made you a fair offer already ; and besides , when you are better informed , you will find your self that you name some persons in your libel , who are lasting monuments of the disgrace of your faction ; so that you have as little of the wisdom of the serpent , as of the innocence of the dove . you may go on and accuse the bishop and his collegues of all the crimes that your predecessors charged the former bishops with , in the year ; nay , which is more , you may accuse him of all the villainies which your own major wier actually committed , when he ran about with so many of the sisters , from one communion to another : and i assure you that neither he nor any of his friends will take notice of you . we know very well that you are at extraordinary pains to gather intelligence against the clergy , but all your evidences hitherto are of no authority at all . you think that if mr. rule 's book provoked the author of the postscript to undecencies of passion , the reading of yours would make him stark mad . not so , mr. ridpath , we may sometimes get a more deadly wound by an arrow that flies near the earth , than by the thunder that goes over our heads . he begins , you say , with downright nonsense and a notorious lie ; but one and the same proposition cannot be both nonsense and a lie ; one cannot tell what to make of the first , and therefore it is neither a lie nor a truth : he continues still in the same opinion , that the principles and practices of the covenanters occasioned the laws that you complain of , whether you mean their practices from the year , to the year ; or their behaviour after the restoration of king charles ii , all is one to me ; they overthrew the monarchy under king charles i , disturbed it by frequent insurrections under king charles ii , and are ready to do so still , if at any time their boundless tyranny and ambition be restrained . the rest of that paragraph is a declamation against prelacy , and the clergy of england must be lashed with the same severity , wherewith you chastise those of scotland ; and in your first book you represent those of england as a company of treacherous prevaricators : that the crown set them up by a daring perjury , and that the same party hath thrust that family from the throne , by a copy exactly answering the original . they are obliged very much to your civilities , if the family be thrust from the throne , you are the author of a new discovery ; but i leave this to their consideration who are more concerned . you are diffident of your arguments against the author of the postscript , and therefore you will take more effectual and compendious methods to ruin him : for you tell us that upon the taking of namure , he was heard in st. james's park to salute mr. shields by the title of a bishop , no doubt in view of a revolution which was likely to follow . there is one thing that i thank you heartily for , viz. that this accusation is express , particular , and circumstantiated , for when accusations are loose , general , and indefinite , nothing can be fixt upon that can lead us unto the truth , and therefore mr. ridpath , here i plainly give you the lye ; i know a man of your honour will resent this affront . the affirmative part is your own , and therefore common sense obliges you to prove it if you can , you are here upon the place , so are they whom you accuse ; the dr. declines no competent judge in england , and if you can prove that ever he spoke with mr shields in st. jame's park , he 'll acknowledg all the libels against him to be true , and the only method to save your reputation in this particular , is to put it to a fair trial. but i perceive that you are as unfortunate in the informations that you receive against the clergy , as you are hasty and unadvised in publishing of them . whether the error in scotch grammar with which you charge the dr. be an omission of the printer or his inadvertence , is not material to enquire , he had rather commit a thousand such , than one latin solecism in a publick harangue ex cathedra . it is uneasie to live next door to a grammarian . read over again the d . page of your continuation , l. . or the th . p. of your preface , l. . and tell me if it be exact grammar . it is impudence beyond comparison , to say , that the dr. charged mr. rule falsly with speaking wrong latin ; 't is a wonder to me , why he himself or any of his friends should be so zealous to defend him upon that head , and if you would be so wise as to let those stories alone , i know none would be so idle as to revive them ; and because you will not suffer us to forget his latine , i will give you one instance more of the purity of his stile . asking one of the students what was his name , the youth told him so and so , but not adding his sirname ; he asked again , quid est totum nomen ? at another time missing the key of a certain box which is kept in the library , when he would have opened it , he told them that were about him , nescio quid factum est de iis , habui mox . now the affirmative is mine , i am obliged to prove it when ever you put me to it . you are all of you so tender upon the point of honour , that you let nothing pass without present revenge , and mr. rule himself may know the witnesses when he pleases , tho it be not decent to print their names . the next accusation against the dr. is , that he cannot forbear swearing . mr ridpath , i hope it is otherwise ; and this is but an article of the original libel , answered already in the presbyterian inquisition . you was advised by the author of the postscript , rather to insist on the old libel than to trust to your own invention . moreover you say that it can be proved , that he said to a certain minister , that if the episcopal party had not the government , he cared not if the devil had it . by other accusers this calumny is otherwise represented , viz. that if the episcopal party had not the government , he cared not if the papists had it ; but both are beat out upon the same anvil * . i wish you had named the minister to whom this was said ; the devil has but too much of the government of the world already , and i am affraid that they who publish such malicious and indefinite reports , are more governed by him than they are aware of . you charge him again , that he hindered the printing of mr. jameson's book , against quakerism ; he had no authority to do so , nor was it possible for him to treat mr. jameson with greater civility than he did . as for the oath imposed on the scholars in king james his time , that is sufficiently accounted for in another * treatise , and whether you are satisfied or not , it matters not much . the objejections started against it , were but the whimsies of a malicious pedant who knew not well what he said . it must be confessed that he preferred the french refugies to the scotch presbyterians , when both petitioned the town-council for the use of the publick hall to preach in upon the sundays . i am not obliged to believe , upon your authority , that he had any undecent expressions upon that occasion . i incline to think that if the presbyterians had the publick hall of the college , very many naughty persons would resort unto it , though the presbyterian ministers should endeaviour to hinder it . now i would gladly ask you one question , whether ever you had a scholar , that answered you with greater submission and obedience than i do . you name a person at the foot of the pag. whom you say , the dr. was careful to vindicate , that he never so much as mentioned his name ; but newsmongers have a greater priviledge than their neighbours . 't is certain that the scheme of the presbyterian religion , as far as they differ from the episcopalians , is nothing else but ungovernable humour and rebellion . now is it necessary to strike off the doctor 's head for this one expression . the presbyterian opinions , as such , are new and lately started , and peculiar to themselves , nor is there any of the reformed churches that ever asserted presbyterian government to be founded upon such divine right as is exclusive of all other ecclesiastical polities . the church of scotland , which , you say , was presbyterian from the beginning of the reformation , declares positively , in her confession of faith , that church polity is variable , and the order of bishops was never condemned by our reformers ; and buchanan tells us expresly , that our first reformers were so far from being presbyterians , that scoti ante aliquot annos anglorum auxiliis è servitute gallica liberati religionis cultui & ritibus cum anglis communibus subscripserunt . to say that the church of scotland should be governed by presbytery , because presbyters were most active in the first reformation , is an unpardonable impertinence . if all the bishops in the church of scotland had been as zealous to promote the reformation as the bishops of galloway and argyle , would it therefore follow , that if the bishops had reformed the church without the assistance of presbyters , there ought to be no presbyters in the church when it was fully reformed . no , i think this could not follow ; and therefore when the bishops own the doctrine of the reformed churches , they must be obeyed , and our reformers never declaimed against their order ; and if they would adhere to the doctrine of the reformed churches , calvin determines positively in that case , that nullo non anathemate digni sunt , who stubbornly oppose their authority ; but we had no such thing as presbytery in scotland , settled by authority in all its pretences , until the rebellion brake out in the year . presbyterians we had , tumults , combinations and factions in abundance , and interruptions of the legal government , and parliamentary concessions to pacify the faction ; but a total abolishing of the order of bishops , before the rebellion in king charles i. his time , was never heard , and to say otherwise contradicts the series of all our records . if the places of scripture that you cite , prove that the names of those clergy-men that were above deacons were not distinguished ; yet this cannot infer an equality among them , for the apostles themselves were called sometimes presbyters , and the church was never governed by a perfect equality of presbyters . the ecclesiastical senate had its constant praeses , without whose authority nothing of any moment was transacted . how often do you meet , in the old testament , the jewish clergy dichotomized into priests and levites ? will it therefore follow , that there was no high-priest among them to govern the whole society ? you seem to have no other notion of a presbyter than what you meet with in your late pamphlets ; but it was an honourable appellative , bestowed , in the apostolick times upon all orders of ecclesiasticks above a deacon . let us know where this superiority and jurisdiction of one presbyter above another is forbidden . it was established by god himself in the old testament , let us see it repealed in the new. i think we may leave this dispute to other combatants , who may have occasion to discourse of it more fully , when the mortar pieces are shot that you threaten us with . only be mindful to let us see those epistles of st. augustine to st. jerom , wherein you say that episcopacy is proved to be of humane appointment . your next contains a lamentable catalogue of crueltiess that you say the presbyterians in the west did undergo under the former reigns , viz. that some were roasted before fires , &c. i thank god i never heard any such thing before , and if it had been true all christendom would have heard of it , and tho you had the aauthority of the general assembly to vouch it , you must excuse me if i continue in my former unbelief . all your bauble about the cameronians is neither to your purpose nor mine , their practices can never be condemned by presbyterian principles , and they may be the standard of presbytery as much as the ministers you name in that paragraph . the protesters were not so numerous as the resolutioners , yet you must acknowledge they were the only orthodox presbyterians ; for the resolutioners were rotten-hearted malignants , and the protesters are the present visible church of the presbyterians ; and if they had stood upon the plurality of votes , they had yielded to the general assembly against whom they protested . and this is the fatal and fundamental error of your party , that they have no principles of unity , but such as a plausible protestation seconded by the rabble can shake your ecclesiastical authority upon all occasions , according to the original maxim of mr. andrew melvil , vota sunt ponderanda , non numeranda . your argumentum ad hominem taken from the viscount of dundee's practices , proves no more than your thick and palpable ignorance in the first principles of logick . nothing can be improved as an argumentum ad hominem against any man , but such practices as naturally overthrow his own principles ; and do you think that my lord dundee own'd any true and indisputable right in them against whom he sought ? and if upon his hypothesis there was no title , pray what becomes of your argumentum ad hominem ? my humble advice is , that some one or other of your friends may teach you the vocabula artis , before you write so magisterially : and you 'll find this to be but a friendly advice before i have done with you , and whatever proficiency you have made in grammar , your logicks are but of about two months standing . your parallel between the practices of the church of england towards king james and those of the scotch presbyterians towards king charles . is a true specimen of your skill . we know no such practices of the church of england , nor are we to learn her doctrines from scurrilous pamphlets , but from her articles , homilies , liturgy , and canons . that the presbyterian cruelty towards the episcopalians after the year . were unparallel'd in history , remains still a truth , because they suffered from men who declared themselves to be of the same religion with their neighbours ; the cruelties of papists towards protestants , and of infidels towards christians , and of pagans towards them who worship one god , cannot make up an exact parallel , because the rebels by whom our people were persecuted , pretended to be of the same communion . but since you name the massacre at paris , you may call to mind that in the year the presbyterians under the command of general leslie , cut in pieces some hundreds of the marquess of montross his infantry , in cold blood , after quarter given ; when the marquess was betrayed , and that he was forc'd to retire , a considerable body of his army surrendred their arms upon articles , and stood , as they were directed by the covenanters , in a plain open field , having nothing to defend themselves with but their nails ; then it was time for the presbyterians to discover their true intentions , and to let the world see that no promises ; no capitulations could bind up the hands of covenanters , when it was in their power to do mischief , and you are to remember that this horrid tragedy was acted at the special instigation of the godly ministers in the army , for souldiers know no such villanies . but the enthusiastick zealot who preached , thought that the blood of so many innocent people was a good beginning of a through reformation . he chose his text sam. . . what meaneth then this bleating , &c. infinuating that they could not be said to obey god , as long as they left any alivethat were not covenanters , and when general leslie , contrary to his own inclination , honour , and authority , yielded to their fury , he asked this sanguinary enthusiast , mas john ha not you blood enough now ? compare all circumstances , and match this in history if you can ; not to mention now the throwing so many women and children over the bridge of lithgow , without either form or process , for no other crime , but that they followed their husbands and relations to montrose his army . and the former instance is by so much the more remarkable that the poor people who were murdered in cold bloud , contrary to the laws of nations , the faith of mankind , and the ancient honour of the scots , were all of them protestants , and laid down their arms upon capitulation for their full freedom and safety : to embrew their hands in the bloud of their countrymen , contrary to the solemnity of promises , was a thing that could only be acted by covenanters ; so that your instances of the massacre at paris , and the duke of alva's butchery in the netherlands , are indeed sad abuses of supreme authority , and lasting monuments of cruelty : but that which i just now named , adds to cruelty perfidious treachery , such as blows up the foundations of humane society . but mr. ridpath , you ask if ever you put the prelatists in dungeons to be eaten up of toads and serpents and if not , you think you may conclude that you fall short of the cruelty of the inquisitors . i answer , whether there are toads and serpents in the lower vaults of the tolbooth of edinburg , i cannot tell , but i am very sure the reverend bishop wiseheart was almost eaten up of vermin in that dungeon , and bore the marks of the covenanters cruelty , as well as the evidences of his own invincible patience to his dying hour ; and if your covenanters at that time were not so ingenious in inventing instruments of bodily torture as the fathers of the inquisition were , yet you cannot deny but that they were equally fierce and bloudy : the presbyterians were only acted by a lower order of daemons , who had not so much light and art , ( yet altogether as furious and as opposite to true goodness ) as those by whom the inquisitors were guided . but you think that though the dr's conscience be prostituted to a prodigy , yet it flies in his face , when such and such things are said of the covenanters . mr. ridpath , i am now pretty well acquainted with this noise , and you see that i meet your loudest thunder without any disturbance , and all that i return to this civility is no more , than to advise you to distinguish between a little fluttering rhetorick and common sense ; when ones conscience is prostituted , as you say , to a prodigy , he feels no remorse at all ; and therefore his conscience cannot fly in his face , 't is seared with a hot iron , he is proof against all light and conviction , altogether blinded and stupified under the power of his error . and if the dr's conscience fly in his face , he is still within the possibilities of being recovered , but you must treat him a little more softly if you intend to make him a proselyte . but you tell us next , that the dr. learnt the art of equivooation as well as if he had been at rome ; for he says , that the covenant was rigorously imposed upon all , children at the schools not excepted . to this you answer , that you believe it was required of little children that offered to take the degree of masters of art about the age of thirty years , and then you hoise all your sails , and leave the poor dr. exposed to all the contempt that a silly sophister deserves . now mr. ridpath , we are again closely engaged , and if i do not get the dr. out of this mire , i must run for it . if you was your self near thirty years old when you went to the university , as you seem to insinuate , one might reasonably presume , that your bloud had been colder before now ; and that you would not vapour at this rate , when you had no reserve to defend you , but your ignorance in a plain matter of fact ; and therefore all that know scotland , know very well , that the children in our country ordinarily go to the university at the age of twelve , thirteen , or fourteen years ; and such may in the strictest sense be called children , and of such it was required to take the covenant : for my part i never knew one amongst them that arrived to the age of thirty before he received his degrees . there was no equivocation in the case , when the author of the postscript told you , that the covenant was imposed upon children at the schools , for he meant it of no other children than those younger ones who entered the university , and who were not allowed to delay their swearing the covenant until they left it , but were forced as soon as they entred , to take it upon implicite faith ; if this is made evident , you must acknowledg that there was no equivocation used by the author of the postscript . if you set up for a patron of presbyterian practices , and must needs hector the world into a belief of your blustering romances , if you intend to be succesful , you ought to read more and write less ; and because the affirmative is now mine , i am obliged to prove it , and if you desire better proof , i 'll make you amends ; it is the following act of the general assembly . act for taking the covenant at the first receiving of the sacrament of the lords supper , and for the taking of it also by all students at the first entry to colleges . the general assembly according to former recommendations doth ordain , that all young students take the covenant at their first entry to colleges , and that hereafter all persons whatsoever take the covenant at their first receiving of the sacrament of the lords supper . requring hereby provincial assemblies , presbyteries and universities to be careful that this act be observed and account thereof taken in the uisitation of universities , and particular kirks , in the tryal of presbyteries . now mr. ridpath , i hope you are satisfied , that by children were meant those young ones who are but newly come from country schools . the word equivocation brings to my mind some practices of the presbyterians , still upon record ; i mean publick and solemn deeds , which seem to justifie equivocation , if it be for the glory of god , i. e. if it promote the ends of the covenant . it is nothing to see you or me equivocate ; these are the failings of us two private , obscure , and particular persons , but to see the general assembly , the true and only supreme representative of the kirk of scotland , shift , double , and equivocate , is treachery and hypocrisie with a witness . to make you sensible of this , you are to remember as an introduction to what follows , that the covenanters who went to aberdeen to recommend the covenant to the clergy and professors of divinity there , told them , that notwithstanding they should swear the covenant , yet they were left at liberty to vote for episcopacy when the general assembly met ; but when the general assembly met , they concluded primâ instantiâ , that episcopacy was abjured in the covenant : this prevarication is complained of by the marquess of hamilton , his majesties commissioner , in a printed declaration , anno . to this they answer , that they did not expresly and specificè abjure episcopacy , but only generally and virtually , by abjuring whatsoever was abjured in the confession . now the meaning of this is , by their covenant they abjured episcopacy virtually , but not specificè . but how could the members of the assembly be left at liberty to vote freely for episcopacy after they took the covenant , if episcopacy was virtually and generally abjured in the covenant ? this is as much to say , as , tho i am obliged by the christian religion virtually and generally against all degrees of theft , yet i am not obliged specificè by my baptismal vow against picking a man's pocket of his watch. what a juggle was it to say , that men might vote freely for that government which was , for the matter , abjured ? these are the metaphysical lectures that are to be learned in presbyterian schools , who think nothing to dally with mens consciences , by the jingle of a distinction , which , at bottom , is but hypocrisie and impertinence . but would you have another sample of their casuistical theology ? read what follows , * in their answer to the third reason , albeit by the meaning of the prescriber of an oath , the swearer were tacitly bound to maintain episcopacy , five articles of perth , and such like ; yet according to the premitted considerations he is more obliged to the reality rei juratae , which is now declared and found to abjure episcopacy , † nor to the meaning of the prescriber , or his own either , being contrary to the explanation of the sovereign judge competent . thus far the covenanters . now mr. ridpath , name any one proposition more knavish , hypocritical and damnable than this is , that the swearer is neither bound to the meaning of the imposer , nor to his own meaning who takes the oath , but to the reality of the thing sworn , as it shall be afterwards explained by the competent judge ; which , in their meaning , was none else than the general assembly . did you ever read any thing worse in the casuistick writings of the jesuits ? but it may be that your curiosity reaches not so far as the moral theology of escobar , filiucius , or emanuel sa. did ever the transcendent power of rome go higher ? if oaths neither oblige sensu dant is nor jurant is , but in the sense of the kirk , then we are obliged , without any further enquiries , to submit our necks to the infallible decrees of the assembly , tho we neither know what is in them , nor never intended to oblige our selves by them . i cite a very authentick paper , being under the hand of mr. archibald johnston , clerk of the assembly . so that the mother kirk can evacuate the force of all oaths , promises and subscriptions , to the end of the world : for they do not oblige in the sense of the first imposer , nor according to the meaning of him that swore , but according to the commentary and interpretation of the general assembly ; and so the next general assembly may pronounce , that by the test ( against which they objected so many sad stories ) we are obliged to maintain and support presbytery , tho we swore it with quite contrary . intentions ; and indeed there is not any thing to be met amongst the jesuits , more subversive of all religion and true morality , than that memorable position that i named from the authentick records of the covenanters . some grave men have been displeased that the presbyterian fooleries have been exposed to laughter ; and for my part i was not of their council who first assaulted them in that manner , yet those gentlemen who accuse the episcopal clergy of scotland , as if they had exposed religion it self , by publishing some of the impertinent and ridiculons bauble of presbyterians , must consider , that the learnedest and gravest divines , in this as well as other nations , have treated enthusiasts in no other manner . i have no room to insert monsieur paschal's excellent letter to the jesuits , wherein he proves , from the example of god himself , our saviour jesus christ , the prophets , the fathers of the christian church , and the holy men of all ages , that it is ordinary , just and lawful , to ridicule such as profane and pervert religion by visionary and fantastick glosses , or such as deprave its morals by loose and scandalous interpretations of god's most holy law. must we be said to laugh at religion , if we smile when we hear a man gravely telling us , that abraham left the land of chaldea for debt ? no ; we are as far removed from that profane humour , as this commentary is from the gravity and authority of the holy scriptures ; 't is one thing to laugh at religion , and another thing to laugh at them who profane it by their extravagant opinions ; and they ought to remember , that the friendly debate treated them in as familiar a manner as some of our party have done ; nay the most leading men among the presbyterians , in their most publick appearances had always something or other to provoke the people to laughter , i instance in dr. burgess's sermon before the house of commons , . the fifth motive by which he persuaded them to take the covenant was , that * the devil himself will have a covenant from all his vassals that expect any extraordinary matters from him ; there is not a witch that hath the devil at her beek , but she must seal a covenant with him sometimes with her blood. mr. ridpath , you are very angry when we charge the presbyteterians with the odd and extravagant practices of the cameronians , as if such things were unagreeable to their sentiments : to tell you the truth , i think the cameronians are the most active and ingenuous subdivision of the presbyterians ; they are the pioneers in your camp , whom you hug and embrace as your dearest brethren , when the roughest part of your work is to be performed . upon the late revolution they drove the clergy out of the west , and guarded the convention , and many other considerable services ( they 'll tell you themselves ) they have done you ; and yet forsooth they must not be allowed to be presbyterians . the act of the west-kirk , and the remonstrance in the year . are better evidences of presbyterian principles , than all your little whiffling excuses and evasions . our people took care to publish an epitome of the hind let loose , not because it was written by any of the cameronians ; but rather because he that wrote it , gathered together the publick papers , remonstrances , declarations , and wrestlings of that party against the state , in which they lived since the reformation ; and therefore if any suffered hard things under the late reigns , they were the high-flown presbyterians ; such of them as lived peaceably and modestly , suffered nothing at all : for our laws never forbad any man to think but that presbytery was preferable to episcopacy , if his opinions and education led him to think so ; but our governours took care that the principles of presbyterians might not break out into tumults and insurrections ; such as formerly pulled down the monarchy , overthrew the fundamental constitution , and turned our nation into a field of blood. we are very much obliged to your wit and invention for your derivation of the word enthusiasm ; you prove us enthusiasts from two arguments , first because we are drunkards , and next because we use unscriptural ceremonies . i cannot deny but i was refreshed a little with this extraordinary flight of your fancy , and i leave it to all impartial men to judge whether this witticism of yours , or another which i am going to tell you , be more coherent , rapturous and gentile ; nay , i think i may leave it to your own decision , if you are but a little recovered from the career of your passion : the story is this , one of my friends once persuaded me to go along with him to see that sad sight of bethlehem hospital ; as we entred the lower apartments , we drew near to the cell of a little grave man , whom we found reading ovid de tristibus with great application . my friend and i asked him several questions , all which he answered very pertinently , so that we could not discover for a good while where his madness lay : at last i asked him if he understood the book he read , he told me he did , and convinced me that what he said was true . i asked him again , how he came to have such a kindness for that book beyond other books ; at which he smiled with some appearance of disdain , pitying my ignorance , that i did not know a thing that he thought was known all the world over : why ( said he ) ovid is of our family ; and do not you know , ( said he ) that ovidius is from ovis a sheep , and the butchers take ovis by the neck , and therefore he began his book de tristibus , with parve nec invidio ; from all this he concluded that ovid was of his family ; and , i think , he argued as wisely as you do to prove us enthusiasts . it is true , the author of the postscript said , that the acts of the general assembly did sufficiently vindicate king charles ii. and his ministers of state from any shadow of rigour or cruelty ; but i must tell you that he meant other acts than those you guess , and it is a sad thing to have to do with such an adversary as you ; it appears that you have a very good opinion of your self , and there is not a quality more essential to a presbyterian than pride and vanity , you have not read the books you are concerned to read , if you set up for the publick advocate of the kirk ; how came you to guess what acts your adversary meant , unless he had cited those acts particularly : and therefore i advise you to read the acts of the general assembly more narrowly , and see if you can name any of the papal enchroachments upon the civil magistrate more daring and ambitious than that one act which is cited in the margine , and which is recorded to the honour of presbytery . mr. ridpath , you see that i have a great desire to court your friendship , since i cite the books exactly , that you look upon as oracles . you tell us , after a long declamation against king charles ii. his government and the doctrine of passive obedience , that sir george mackenzie's arguments in the defence of his reign , are all of them built upon a false narrative of matter of fact ; as if the rebellions against king charles i , and ii. were not notorious , and known all europe over . the scotch rebels laid king charles i. upon the altar , and the english rebels sacrificed him ; and this is no other censure than what is obvious to every man's observation . must we sit down and transcribe all the presbyterian protestations , remonstrances , seasonable warnings , and declarations , when every little pamphlet is answered ? must we prove that presbyterians are rebels ? that is as needless as to prove first principles : for since the covenant is the magna charta of your religion , as you are distinguished from other christians , why should you think the imputation of rebellion to be any reproach ? sir george mackenzie gave the world a true narrative of the first rise and occasion of those laws that you complain of . and we are very glad how much you write against it , you but wound your own head , and kick against the pricks : for his narrative remains true , and founded upon the records of parliament , and progress of your rebellion , and still unanswered , as it is unanswerable . i know that one of your club wrote a pamphlet against his defence of king charles ii ' s government , entituled , a vindication of the presbyterians in scotland , &c. it peeped out , as if it were afraid to see the light , but no body knows where to find it , and in a few days it evanished . 't is said to be printed for edward golding , . i got one copy accidentally , but all my industry could not procure another . the author is a very accomplish'd gentleman , no doubt of it ; he tells you , in the very first page of his pamphlet , that he left the law part unanswered . and this one expression is enough to proclaim him a fool , that he who had no knowledge in the laws , should venture to answer sir george mackenzie's book ; just as if one should censure the works of tully and quintilian , without any knowledge of the rules of oratory and rhetorick ; and , to let you see how grosly ignorant this poor creature is , he tells us , that king ch. i. when the earl of traquair sat at the helm of affairs , imposed on the subjects an oath , commonly called the tender , with great severity , and that , it is not improbable but that the covenant was a counter-oath to that . now mr. ridpath , i ask you how any man can forbear smiling to see how such a little shuttle-cock can assault the memory and writings of sir george mackenzie ? was the covenant no older than the tender ? and was the tender , ( by which men were made to part with all degrees of loyalty ; and to renounce the family of the stewarts ) imposed with great severity by king charles i. and is this the book that you think confutes sir george mackenzie's vindication , better than the doctor can defend it ? but your learned author goes on , and tells us that the general assembly ( i suppose he means that in . ) did not throw out the bishops without the authority of parliament , since they had their allowance for it ; as if the general assembly that threw out the bishops had waited for the determination of a parliament : and when sir george pleads , that the ecclesiastick state were always the first of the three estates of parliament , your little man tells us , in opposition to this , some stories of monks and culdees , by which the church was governed from the beginning of christianity in scotland . but is this any thing to our purpose , when we plead , that by so many laws and parliamentary constitutions , our bishops make up the first of the three estates of parliament ; and which is more , those very laws are not yet repealed , by which the ecclesiastick state is declared to be the first . and tho in the days of the covenant , when the bishops were expelled by tumult and violence , one of the three estates was split into two , contrary to the fundamental constitution of parliaments , yet by unrepealed laws and immemorial possession , they remain the first of the three estates of parliament . he tells us next , that there were no bishops during king james ' s residence , and consequently none sat in parliament ; and must we be put to the drudgery of confuting such a sad creature as this is , when the records of parliament give him the lie ? and i speak it sincerely , i never saw any thing in print more ignorantly writ than that pamphlet is : for he tells us again , that he knew of no persons of quality put to death by covenanters , save the earl of montross . and if you please to defend your learned brother , you may ; for my part , if i am not constrained to it , i am resolved never to look into his pamphlet ; nor do i know how to excuse my self at the reader 's hands , for inserting so many of his lamentable impertinencies . in another place of your book , you accuse sir george mackenzie of having persecuted hallside ; but this gentleman is here also , and no man can speak more to the advantage of sir george mackenzie , in all companies , and upon all occasions , than he does ; and he flatly denies all the malicious fictions that you have heaped together on that subject . if laws have been made under the reign of king charles ii , to restrain the fury of madmen and incendiaries ; neither the state , nor such as advised those laws to be made are to be blamed ; for there were no laws made against the speculations of presbyterians , but against the practices of such of them , whose principles and endeavours were equally destructive to humane society , as they were pernicious to the particular settlement of our nation . the paragraph that follows is a true sample of your way of reasoning , when you say that nero and julian the apostate had the advantage of the primitive christians , in regard of quality , sense , and interest . but i still think that the apostles and primitive christians were men of the best sense , and far beyond all their persecutors . mr. ridpath , to do you no piece of injustice ( for i disdain it , and one needs not take any advantage of you ) i let the reader know , that in the correction of your errata's , you advise to dash out the word sense out of lin . . of pag. . but then when the word sense is dashed out , you do not repeat faithfully the doctor 's argument : for you know very well that he reckons the quality , sense and interest of the nobility that are for episcopacy , as things that bear down the noise and clamour of all their antagonists ; you may raise monsters as many as you please , and then fight with your own dreams and imaginations ; but since you do not repeat an argument faithfully , you should let it alone . and what followed in the same paragraph of the postscript , viz. that the episcopal nobility were men of parts , honour and integrity , was to be considered in conjunction with the former ; the characters last named you do not deny to be true , and if so , how can men of honour and integrity be perjured oppressors ? for my part , i never thought that honour in its true notion could be separated from a good conscience : and the author of the postscript intended to baffle the calumnies of their opposers , by a compendious enumeration of the outward and inward advantages that the patrons of episcopacy possessed ; so that if you was at the pains to answer this argument , you ought not fraudulently to suppress such words , as contained its frame and energy : and i am content that you call me as well as the author of the postscript , a pedant , an ass , a blunderer , a villain , a lyar , and a papist ; if i tell you that you seem to have nothing in your view than to raise a little dust , when you repeat an argument but not in the authors words , it is no more his but yours ; you may be taught your mistake by that of the poet , quem recitas meus est o! fidentine libellus sed male dum recitas incipit esse tuus . you tell us next , that sir george mackenzie owns , that presbyterian ministers , and presbyterian jurors who were summoned to the tryal of malefactors of their own persuasion , seldom failed to condemn them ; from this you conclude , that sir george gives himself and the dr. both the lye , when they charge those principles upon the presbyterians in general : and this you say , discovers the falshood of that necessity , that the episcopalians pretend the government was under to make such laws against the presbyterians in its own defence . your argument may be reduced into form thus : some presbyterian ministers who lived peaceably at edinburgh , blamed and condemned the practices and rebellions of the cameronian presbyterians : ergo , the principles of rebellion are not to be charged upon the scotch presbyterians in general . but mr. ridpath , here i deny your consequence . for when we charge the presbyterians in general with rebellious principles and practices , we do not intend to include every individual of that persuasion ; for many of them do not see the just consequences of their own principles , many of them have not courage enough to put them in execution : many of them may be naturally of so sweet a temper , that the felicity of their complexion resists the malignity of their tenents ; yet notwithstanding of all this , the presbyterians for the most part are guided by a spirit of rebellion and ill nature . when one says such a thing is true of such a sect or fraternity ; generally speaking , he does not intend that it should be understood in a strict universality , but with that latitude that the subject matter will allow ; and if you say , that the severe laws that you complain of were made against such malefactors , as presbyterian ministers themselves condemned ; then i infer , that the laws were not made against presbyterians as such , but against those rebels who improved their covenants and associations into seditions , tumults , and insurrections . 't is very true , that those presbyterian ministers who were of a calmer temper , were sometimes employed to reclaim the malefactors to their duty , yet they could not prevail with them , because the western enthusiasts had a higher opinion of their own preachers , who were remonstrators and through paced covenanters , than they had of the more peaceable and sober presbyterians ; why then are our laws and governours blamed for restraining the madness of such who were thought intolerable by presbyterians as well as by the king and parliament , and your reasonings in this paragraph plainly infer , that the king had nothing in his view but to preserve his hereditary right , and the peace of his subjects , when such and such laws were made against illegal and tumultuous meetings , as men of all persuasions were necessitated to condemn . but you add further , that this concession of sir george mackenzie's , discovers the falshood of that necessity which the episcopalians pretend the government was under , to make such laws against presbyterians in their own defence . mr. ridpath , if the government was assaulted , and the peace openly disturbed , there was a plain necessity to make such laws as were thought proper to restrain the fury of such zealots , whether they were presbyterians or anabaptists , all is one to me ; and if you say that presbyterians were not guilty of such practices , then i say there were no laws made against the presbyterians : for the king and parliament did not consider them as presbyterians but as heady , incorrigible , and stubborn rebels , who were restless in their nature , and gave them perpetual disturbance . what follows is of the same nature with the former ; you tell us that sir george says , that the hereditary sheriffs refused to put the laws in execution against conventicles , by which they became formidable . this you pretend destroys two other assertions propagated by our party , viz. that presbyterianism is not popular , and that none but the rabble are their friends . but mr. ridpath , all this proceeds from your incurable precipitancy and ignorance . for some heritable sheriffs might be inclined to favour presbytery , and yet 't is very true , that the most of their friends are among the rabble ; and when we say so , we do not intend to say , but that here and there an heritable sheriff , or a gentleman , may be a stiff covenanter , and may differ very little in his education and principles , from the inferiour sort of people , and if at any time we say that the rabble only favours the presbyterians , we understand that proposition in a limited sense , as all such propositions must be understood , for generally speaking ( except it be in the west of scotland ) the presbyterians have very few friends among the nobility or gentry ; and though they had not the majority of the nation , yet they might prove formidable , and when sir george says that they were formidable , can you infer from it that they were more numerous than their opposites . at this rate you may prove , that high-waymen , and robbers are more numerous than honest citizens and subjects , because a very few of them are able to frighten a whole county . we are ever and anon told by you and the rest of your party , that the majority of scotland is for presbytery ; but the wiser men of your faction think otherwise , and therefore they took care to secure their inclosure ( into which they stumbled by a fortuitous concourse of many accidents ) by several laws and barricadoes not to be named in this place . when you recollect your self a little , perhaps you may acknowledge that it is not wisely done of you to abuse so many of the nobility of scotland , by such infamous lyes and forgeries as you are pleased to print , particularly when you tell us , that the court employed bloody , cut-throat papists to ruine the country . you name the earl of airlie , and the laird of meldrum ; 't is true , this may pass in a coffee house at london where the earl of airgile is not known ; but there is not a scots-man alive that ever heard that either of these gentlemen were papists . now this is very sad stuff mr. ridpath , and any man that undergoes the toil of considering your books , if he knew not whence they came , must be guarded by extraordinary patience , when truth and innocence are almost in every line so boldly invaded . what you mean when you tell the dr. that he has wounded his pretences to loyalty by defending sir george macknzie's book , is to me a mystery ; for i am confident that you are but very little acquainted with him or his pretences either . but you complain that he did not answer your argument taken from the consequences of passive obedience , and that he turns his back and takes no notice of you . well , mr. ridpath , it is but just that a person of your valour should be met in open field ; but you must not conclude that a man is pusillanimous when he retires , unless you have him so much under your authority that he dare not move a step without your order , nor answer any thing unless in the method that you appoint him . you impute all the direful effects of arbitrary power , to the episcopal party and the doctrine of passive obedience ; yet i am apt to believe , that there is no people in the world loves arbitrary power so much as the presbyterians do , and that they hate it only when it is not in their own keeping . if by arbitrary power the presbyterians mean some such power as is unaccountable to any earthly tribunal , such a power there must be in every government , and if it be not managed by a true christian publick spirit , it may be as grievous and intolerable in the hands of a parliament , as in the hands of a king. to declaim against arbitrary power , is to declaim against all government ; for there is no government upon earth but exercises in its supreme judicatories arbitrary power and jurisdiction . for which it is not accountable to any but to god alone , where this finally decisive and supreme power ought to be lodged , is a question that i leave to lawyers and statesmen ; they know our municipal laws and constitutions . when the sins of a nation provoke god , then he punishes them by foolish , extravagant ; and cruel magistrates ; when it is otherwise , and that god is pleased with them , they enjoy good laws , peace and protection under wise governours ; and this is all the remedy that is left in humane affairs , against publick calamities and disasters . there was no meeting since the world began that declaimed against arbitrary power so much as the long parliament did , nor was ever england so miserable as under their tyranny and oppressions ; as long as the administration of publick affairs is left to the disposal of men , so long we may be exposed to arbitrary power ; and the former must be as long as the world continues : a parliament may be as tyrannical as any king ; and when they are thus pack'd together to serve a particular design , we must truckle under them until those laws are repealed by another ; so that passive obedience thus stated , is necessary under all forms and models of government ; it is all one thing to me whether i am oppressed by the king , or by king and parliament ; there is no judicatory allows the remedy of a rebellion , and what all judges determine in all nations , and at all times , must be the voice of god. they who plead for the supreme and decisive authority of the general assembly in ecclesiastical affairs , ought to be more friendly to arbitrary power ; for though their sentence against any particular clergyman were never so unjust and oppressive , yet he must strike sail and hold his peace , and practice non resistance to a greater heighth , than ever the episcopal clergy preached it , if he would not incur the highest censures of the kirk . and this spiritual tyranny is more insupportable , than that which reaches only our temporal concerns ; and i am content without any blustering or foaming to reason this modestly with your self , or any other that you can name , but still with this proviso , that there be many more present than you and i , for i am afraid that we do not well understand one another , and therefore , if ever we meet we must have a moderator to keep the peace . you say that the dr. contradicts himself , because he thought that there was no injury done to the presbyterians , in publishing a book that exposed their fooleries ; and yet he grants , that the author of that book was perhaps unwary as to some instances . good mr. ridpath , i see no contradiction here at all , for a book may serve the end for which it was published , though perhaps the author mistakes himself in some single instances . there is no author now adays sets up for an infallible dictator ; and you tell us in another place of your last pamphlet , that it is not possible to publish so many particular stories without committing some faults ; there is no doubt but you have a very good opinion of your own book that you last printed , yet i hope you are convinced before now , that the covenant was imposed upon children when they entred the university . whether the author of that book mistook himself or not , is not positively affirmed by the dr. so your contradiction vanishes into air and noise . you raise more dust than a coach and six horses , when you are about to kill a fly. it is probable that the author of the postscript may be chastised for having said that mr. rutherford's writings , in some places were past all human understanding . i have no commission from him or any of his friends to return your language in specie . you tell us , that if mr. ruhterford were alive , he would have scorned to have fouled his fingers with such an episcopal hawker ; but indeed , mr. ridpath , i do not think that mr. rutherford was so proud , but that some time or other , he fouled his fingers with meaner creatures than the doctor . but what was it that he said of mr. rutherford's writings ? that , in some places they were very dark and obscure ; and was this any such extraordinary crime ? mr. ridpath , i love to say very little of men that are dead , if you think that his writings are so clear , pray give us your commentaries upon his second chapter of his second exercitation pro divina gratia. . resp . distinguo vocem ( verum ) quod unusquisque tenetur credere , id est , verum , metaphysicè & fundamentaliter , in se & quoad eventum , concedo majorem & tum minorem pernego . but still he left us to guess what the other member of the distinction may be . therefore take it thus , quod unusquisque tenetur credere , id est , verum , logicè , formaliter , extra se , & quoad non eventum ; nego majorem . and then both the one and the other are good strong nonsense in all its formalities . but he goes on , christum enim pro unoquoque mortuum esse in se fundamentaliter & metaphysicè , non est verum sed falsum . christum pro unoquoque mortuum esse metaphysicè falsum , is a phrase i am not acquainted with ; and if one durst speak it , the author seems not , ( notwithstanding of all the flights of his metaphysicks ) to advert to the trite distinction between the veritas metaphysica and the veritas logica . for veritas metaphysica numeratur inter proprietates entis , & consequenter non objectum fidei sed simplicis apprehensionis ; at propositionibus logicè veris assentimur vel propter testantis auctoritatem , vel propter rei evidentiam : and the question is not de metaphysica veritate hujus propositionis , sed de veritate logica . this is not the only instance that may be pick'd out of this paragraph to prove it obscure and unintelligible ; that other phrase in se & quoad eventum concedo majorem , is as dark as any thing can be ; nor do i remark here the solecism of his latin , quoad eventum ; but i name this exercitation as unintelligible from the beginning to the end . and because you are a man of honour , and cannot endure contradiction with any patience , it were a more gallant exercise for you to prove that this exercitation of his , is plain and solid theology , than to blot so much paper with your imaginary libels against the clergy . you fight much at the rate that the tartars do , when they are driven before their enemies ; or rather like the dutch , who are mounted on horseback that they may flie with greater convenience : but if you have as much courage and honour , as you have bawling and impudence , come to a close engagement , and prove that mr. rutherford's answers to the forementioned argument are solid , plain and intelligible . what miraculous feats other presbyterians can do , is nothing to your purpose . add to the former instance mr. rutherford's argument in his . chapter of his disputatio scholastica de divina providentia , to prove that there is no opposition between sin and the divine nature , which i cannot now transcribe , and yet still i have the confidence to say that it is foolish , childish and frivolous , and of the most pernicious consequence upon the morals of mankind . for if there is no opposition between the divine nature and sin , antecedenter ad liberum d e i decretum , men may be brought to think that sin is not so odious in it self , nor at so great a distance from true perfection , as the scriptures represent it . but if you would see many more passages that are unintelligible , read his disquisitiones de ente possibili , and the former exercitation , and if any thing can convince you , you may be then forced to acknowledge that his writings are obscure , and consequently the doctor 's saying so did not furnish you with the least umbrage of charging sir george mackenzie with the grossest immoralities of life , for such i think the subornation of witnesses is . the next blow is for his incivility to mr. rule , that he does not allow him the title of doctor . truly , mr. ridpath , if he wilfully made use of any other complement towards him , than what is just , there is no man alive more ready to retract his error than he ; he thought there was no rudeness in bestowing upon him the title by which he was ordinarily known ; and if the doctor knew not the several steps of his promotion , i see no reason why you can accuse him of incivility , and the thing being purely indifferent ; if he had been better informed , he would not deny any thing that he knew to be so easie and innocent . next you tell us that you do not believe the two instances that are cited in that postscript against mr. rule upon the doctor 's authority . but why , mr. ridpath , did the author say so of him barely upon his own authority , or are they not to be seen both of them in his printed books ; and are not you much more uncivil to him , who revive stories when perhaps they are entirely forgotten by others ? the decretum praedamnatum was not the fiction of my friend , nor yet his new and unnaccountable criticism of the word ordinatio ; and now you may add another , which is decretum praeteritum . and you may see these new decrees ( never mentioned before by any class of divines ) in page of his vindication of the church of scotland . and now i think one is sufficiently provoked to call you impudent , that you bring above-board things that you neither understand nor defend . you complained , in your former pamphlet of the injuries done to mr. urqhuart and mr. kirkton ; because the first was said to have spoken contemptuously of our blessed saviour and the lord's prayer , and the other alledged , that abraham run out of the land of chaldea for debt . the author of the postscript told you that both these stories ( which you your self thought unpardonable ) could be proved ; and i am confident many more of that nature . but you tell us that you are sufficiently satisfied , by those who have lately made enquiry into the affair , that the whole is a malicious calumny . so we must take it upon your word and theirs , it might be reasonably expected from you , that , at least , you would have procured under their own hands solemn attestations that they never said any such thing ; and that was all that you could do to prove your negative : and this might have been easily had , especially from mr. j. k. who lives at edinburgh ; nor is there any of us so far exasperated against him as not to believe his own testimony solemnly and seriously delivered . and this is more civility on our part , than any of them will allow us at any time , or upon any occasion . if i were at edinburgh i could prove the affirmative ; and you must excuse me to continue just where i was , notwithstanding of all the informations you have received . the following paragraph hath in it more impertinencies than there are lines , and yet it is probable that many of your sect may think it seraphically witty . the author of the postscript said , that the absurd and ludicrous sect metamorphos'd religion and its solemn excercises into theatrical scenes . another of the same fraternity says , that your preachers were whining fellows that drivelled at mouth and eyes . and thus you make them contradicct one another , and then you run away with a loud holla'a , as if you were at the head of the rabble pulling down a cathedral , to see so many curates slain with the jaw bone of an ass . the word theatrical scenes does not determine whether your preachers acted comedies or tragedies , and a whining scaramouchi may act his part in either ; and if so , the many words , which you have gathered to no purpose , discover your ignorance , and not any contradiction amongst them whom you hate . but , mr. ridpath , are you not in a strange career when you can never hit upon the true nature of a contradiction ; i am not surpriz'd that you do not know the nature of a comedy and tragedy , for you never read aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor none of the commentators upon him , either ancient or modern ; yet you might , in two months time ( for so long i am told you was at the university ) have learned what a strict and formal contradiction is . that the presbyterians were better at libelling than their neighbours , is evident from all records ; and therefore the author of the postscript had good reason to say , that libelling was their characteristick , as that which they most practised , and excelled all others in ; that , in which they placed most of their strength and confidence , and which they will never forbear , if they happen to live where there is any to be accused . but you say that your enemies were the first aggressors , and their bold attempts against the godly , justifies all the rough treatment that they have met with . mr. ridpath , there is one thing that i would entreat you to condescend to , and it is , in itself , very just and reasonable , and unless you yield to it , we may fight to our last breath without satisfying one another or serving any good design , the thing is this , when you accuse persons and parties , you must be more express , definite and particular in your libels . i am of the opinion that it is not possible for presbyterians to forbear libelling , especially upon all publick turns and revolutions ; their libels against the clergy both in england and in scotland , are still upon record . did you never see the centuries of scandalous ministers accused before the long-parliament . the general libel against the bishops of scotland may be seen , when you please , in the king 's large manifesto , and in the first volume of nalson's collections , and if you believe neither of these books , since they were both written by malignants , read the acts of the general assembly , , and there you have the very same libels mentioned ; and there is no presbyterian but knows , that the libels against the bishops , in the year , were read from all the pulpits of the nation where the assembly's authority was obeyed : and what is said , by the author of the postscript , of their behaviour towards archbishop spotswood , is commonly attested by the oldest men in that corner of the country , near st. andrews . particularly this is more carefully preserved in the family of ballfour . and the bishop of o. and mr. sage of glasgow , had this very story from the laird of ballfour's own mouth . 't is true that there is an act of the general assembly , mentioning the libels against the bishops , but there are also among the unprinted acts , acts of excommunication and deposition against some prelates ; and when those acts are produced , i offer to prove , from their own authentick records , many more steps of their fraud and artifice . that there are such acts as i last named unprinted , vid. index of the principal unprinted acts of the assembly at glasgow , . and if they were not afraid of being discovered and exposed , upon this very head , those acts had been printed as well as the other principal acts ; nay , the act against episcopacy it self was not printed , because it could not but alarm all the protestant churches abroad against them , when the order of episcopacy was condemned as simpliciter unlawful ; a thing unheard in the christian church , until the mungrel conventicle at glasgow sat : therefore the act against episcopacy was left unprinted as well as the acts of excommunication and deposition against some prelates . and this is either altogether unknown to , or dissembled by mr. gilb. rule , when he denies the truth of that story , as related by the author of the five letters . and you are a fool to think , that , in those days , when rebellion and hypocrisie were triumphant , they would have stuck at such little punctilio's , and not practise all arts to delude the populace . i hope you do not deny what use they made of margaret mitchelson's visions , raptures and revelations , by which they persuaded the people that the covenant was authorised by immediate revelations from heaven , as well as by the popular tumults at edinburgh . the knavery against archbishop spotswood was an injury done to him and the church ; but the counterfeit raptures of margaret mitchelson ( countenanced by your party ) mocked and defied god's justice and providence , no less than it ridicul'd and prophan'd all religion . [ vid. king 's large declaration . ] nay , they procured libels against the clergy from most counties in england ; and in those counties where they had none to work upon of their own gang , they forged libels , and presented such counterfeit petitions in the name of such counties , and dispersed their forgeries for real truths , to make their party appear numerous , and the * clergy odious . and sir thomas aston petitioned the house of lords against this villanous practice ; but this was not welcome to those lords who favoured the faction , and therefore sir thomas aston was reprehended , and the forgerers gently rebuked . and my author truly observes , that this was like to prove aglorious reformation , which was built upon such foundations , and advanced by such arts and methods . so that if you mean the former presbyterians , they were the first aggressors ; and if you mean the modern , they practised this trade of libelling ever since the beginning of the revolution , and long before the book appeared that provoked your displeasure , and they are much better at it than their opposites ; their curiosity reaches to the meanest concerns . there are no people in the world can give such exact account of their neighbours , when they rise , and when they go to bed , what they eat , and what they drink , what they say , and with whom they converse ; and this is the reason why they so often blow up the neighbourhood into flames of contention and calumny . name me but one man since the name of presbyterians was known to the world , that ever gave them any sensible provocation , whom they have not persecuted with their tongues and libels to the utmost of their power . they were not only the first aggressors , but they continued their practices under the reign of charles ii. and since the revolution the libels against the clergy have employed their presbyteries , synods , and assemblies , not to mention the libels against masters of universities , where there was no accuser . i have insisted the longer upon this , to let you see the vanity of a common topick that runs through both your pamphlets ; libelling is so peculiar to the presbyterians , that they cannot think of reforming it ; in all their conversations their discourse runs most upon them that are absent . it is an idle thing to deny plain matter of fact , especially when it is supported by publick records , practices , and the unanimous suffrages of a whole nation . i think it enough to prove by the most undeniable evidence , that in this art of libelling you are the first aggressors , and the only experienced practitioners , without putting my self to the pains of calling you rogue , villain , rascal , impudent lyar , and such like gentile names as you bestow upon your adversaries . you add , that it is natural for a cadet of dumbarton's regiment , which used to plunder people of their goods , to rob men of their good names , and therefore ought not to be believed . this is a new article which we have not heard of before , that he plundered people of their goods , and it supplies the defects of the original libel in the inquisition ; and it is very ordinary for the presbyterians to represent such as they libel , actually guilty of the breach of the ten commandments : now your woman amongst the corn , and the plundering people of their goods , added to the former libel makes him actually guilty of the breach of all . for in the first libel , he is accused of having no religion , and of swearing , so at one stroke he transgresses the first four ; and the two articles added in your continuation , together with his reflections against the presbyterians make him guilty of the rest , either expresly or by necessary consequence . but mr. ridpath , you do not know the discipline of the french army , and if he had inclinations to rob and plunder , this is a more proper time to practise it ; when he is turned out of all his possessions , and allowed no other employment under this reformation than to answer libels . and indeed i think if you were a soldier , you have no principle to restrain you from plundering when you might venture with safety , especially in a popish country , the true israelites , and covenanters might take the egyptian goods without scruple or remorse ; as they formerly did at new-castle , contrary to articles and capitulations . your grammatical lecture of the literae mutabiles , you may recommend to your scholars , and whatever proficiency you have made in grammar , you seem to me to reason much like the gentleman that i formerly named , who thought himself of ovid's family . you had better let fall the mention of archbishop sharp , than bring him so often upon the stage to the disgrace of your party . he was certainly murdered , not by an accidental effort of fury and passion as you alleadge ; but in a most deliberate manner , after many cabals and consultations kept for that very end ; and the author of the postscript did not reason from shields his authority so much as from the principles he went upon , his book being an accurate collection of several authentick papers , and avowed practices of his party since the reformation ; nor was it ever said , that sober presbyterians did allow of his murder : but how few of them are sober ? and i can tell you more , that the presbyterian ladies in fife at that very time , did industriously shun in all conversation to call this bloody act , a murder ; but gravely said , that indeed the man was slain , but they could not think that any thing that was performed by so great a saint as rathillat and his religious cut-throats , could be called a murder . and when such practises are charged upon the presbyterians in general , it is not intended ( as i told you once already ) to involve every individual ; it is not possible to deprave the nature of some particular men to that degree , though they seem to maintain principles that yield pernicious consequences . but , mr. ridpath , by conversing with your self i am become a little more bold , and i offer to prove from presbyterian principles , that archbishop sharp ought to have been murdered , are not all the covenanters obliged to bring their enemies to condign punishment ? and when the magistrates are open and avowed enemies to the cause of god , is it not lawful for some to interpose ? especially when acted by heroical impulse to stop the universal deluge of impiety , that was likely to drown the whole nation , to recover the freedom of the church that was run down by tyranny and perjury , contrary to all national obligations , former laws and liberties . did not king charles ii. himself know * , that he had forfeited his title to the crown ? and was it necessary according to you to delay the execution of justice in this calamitous posture of publick affairs , unless it could be procured in due form ? when it was not possible for honest men to be heard : especially since the covenanters struck off the heads of montrose , huntley , haddo , spotswood , for acting by a commission from the very king , by whose commission they themselves pretended to hold their places . what is there in the murder of archbishop sharp that may not be justified by your principles ? did not he deserve death ? no doubt you think he did ; and if it be only the forms that you stand upon , must the seasonable execution of justice be delayed , because it cannot be had in all its regular steps and formalities , when the magistrates openly tyrannize and oppress our liberties civil and religious ? at this rate you disown the most publick acts of the covenanters . by what form of law then in being , did the tables of your govenanters sit at edinburgh , when they were forbidden by open proclamation to continue any longer their consultations and cabals . if you pretend the necessity of their affairs , was there ever any state of things more lamentable in it self , than you represent the reign of king charles ii. to be ? and if so , why might not some resolute and gallant heroes , some true sons of the covenant , venture , without the ordinary forms , to do justice speedily upon such an eminent opposer of religion as archbishop sharp was ? the laws of self-defence and preservation , as you explain them , dispence with forms , when the thing is for the matter right in itself , and the magistrate not only neglects , but avowedly opposes truth , justice , and innocence ; then 't is time for men of courage and resolution to step forth and assert their religion and liberties , not by the tedious method of law , order and process , when covenants and original contracts are turned topsie turvy , but speedily and by open force pull antichrist from the throne . mr. ridpath , be advised by me , do not stand so much upon forms ; else you must part with your best beloved principle and covenanted reformation . and if the murder of archbishop sharp be sincerely disowned by the presbyterians , since they are so often upbraided and reproached with it ; why do not they by some solemn act of their assembly declare , that the killing of cardinal beaton and archbishop sharp were villainous murders ? tho the first was usheredin by prayer , and the other by singing of psalms . you oppose your own authority to mr. shields , and this i am sure many of your own party will laugh at ; whether you have the ascendent of the doctor in the point of philosophy , i will give you my thoughts of that before i end this letter . the doctrine of passive obedience comes again in your way , and nothing is more odious to so brisk and daring a spirit as the very thought of so tame and silly a discipline ; and you refer us to the incomparable argument lately published by mr. johnson . mr. ridpath , i agree with you , that the preface of mr. johnson's book hath in it very pleasant stroaks of wit and fancy ; but as to the argumentative part of his book , it proves the doctrine of passive obedience to be heterodox , by an argument of equal strength with that of your own , by which you prove the episcopal clergy to be enthusiasts . you tell us next , that his defences of mr. brown and mr. cant , are so like a pedantick doctor , that they deserve no regard , and what you said of them you can bring the authors to avow it to their faces . now we fall upon the common-place of pedantry ; and , mr. ridpath , you must understand that there are pedants in all employments . if the vanity of appearing learned and knowing where there is no solid foundation to support the character deserve that name , perhaps the citing so many logical axioms in your pamphlet , which you do not at all understand , may , in the opinion of some , make you pass for a pedant . but , to let this go , tho the doctor 's being a cadet in dumbarton's regiment , was not , in your opinion , an auspicious omen of piety and humanity , yet one might think it a good presage of his freedom from pedantry , at least as good as any of your most remarkable adventures in my lord wh — ton's kitchin. the doctor said , that mr. george brown , minister of drysdale , processed andrew johnston of lockerby , vigorously before the ecclesiastical court for his crime of adultery , and therefore his alledged connivance was a presbyterian fogery . and here the affiemative was his , which i prove by the following certificate under the hands of four witnesses ; two in the parish of st. margaret's westminster , another in cornhill near the exchange , and the fourth without aldersgate . we whose names are underwritten , hereby testifie and declare , upon honour and conscience , that , to our certain knowledge , mr. george brown , minister of drysdale in the diocese of glasgow , processed andrew johnston of lockerby so vigorously , for his crime of adultery with sarah brown , that he got him formally excommunicated . given under our hands at london the fourth of july , . alex. guthrie , andr. johnston . tho. mitchell . alex. johnston . now , mr. ridpath , where lies the pedantry in saying so and so of mr. brown ; is not your accusation against him proved to be a lie. and as for your charge against mr. andrew cant , that he was suspended , &c. it is purely a fiction from top to bottom we cannot prove a negative otherwise than by informing the world that we who are his most intimate acquaintances never heard of any such thing ; he was never suspended , and consequently never used any mean arts to ingratiate himself with his superiours , the first is a romance , and therefore the superstructed must be a forgery . and when you charge the doctor with pedantry , read over your own learned book of the sufferings of presbyterians from the episcopalians , especially your nasty and fulsome epithets that you bestow upon such as you bark at , viz. that they are tyranno-papa-prelatical , and then let any impartial reader judge whether you do not deserve a place ante omnem circulum amongst the pedants . there is nothing in all the athenian flexions and compositions , like that high and majestick word , tyranno-papa-prelatical . 't is worthy of the noble mr. ridpath's high flown genius ; and if you were on the top of a hill in galloway , preaching to a field-meeting , this one single world would confound your auditors into a belief that you were a precious , gracious , convincing man. who could stand before so much eloquence and acuteness , bombabamachides , clunenstaridesarchides in campis gurgustidoniis . the author of the postscript said , that you charged our superiours with such as were deposed for their immoralities , ad dean hamilton , and cockburn of st. bothens . to this you say , that you charged them only with having protected those men from the punishment due to their impieties . but did they protect them when they were deposed ? and how can you say that ever they were protected ? if their superiors waited for full and clear evidences against them before they pronounced sentence , here was no protection of criminals , but obedience to the laws ; and tho your party be not tied to forms , yet we think our selves obliged to act as we are directed by the laws . you fall next upon archbishop paterson , and the lies that you have published formerly of archbishop cairncross , which are plainly refuted in his own printed letter , to the conviction of all men , shews what credit you deserve when you accuse either of them . mr. ridpath , you think it a palpable blunder to say , that some who complyed with episcopacy after the restoration of king charles ii. were presbyterians ; and this is another sad instance of your ignorance ; for they were required to do nothing inconsistent with the principles of moderate presbyterians ; and all the ringleaders of the covenanters , had their mission from the bishops of the church of scotland , and do you think that they did not then conform to episcopacy , or that they were not presbyterians ? i am afraid that the little club , whereof you are moderator , does not throughly understand the principles of presbytery . had we no presbyterian ministers in scotland , but such as deserted their churches in the west after the restoration ? was it ever required of any of them that conformed to episcopacy , to assert that episcopacy , was preferable to a parity of presbyters ? no ; they still enjoyed their own liberty of thinking what they pleased , if they obeyed their superiours in licitis & honestis . were not mr. meldrum and mr. wilkie , and many others that i could name , presbyterians , tho they conformed to episcopacy ? they themselves think that they were so still ; to my certain knowledge the last was , and i know him to be so honest a man , that he never endeavoured to hide his principles , and he thought that he did nothing in conforming to episcopacy , inconsistent with his own opinions , and he would have continued still in the communion of the episcopal church if a later test had not removed him . you must not think that all the presbyterians are warmed to an equal degree of heat : there are some , tho very few , more calm and solid than their younger brethren . read mr. rutherford's due right of presbytery ( and i cannot name a book more acceptable ) perhaps you may meet with some notions there that are not so agreeable to the late model of presbytery ; the last edition of a book is still auctior & emendatior . and if it was a blunder to say , that some who continued presbyterian in their principles , conformed to the external order of the church under episcopacy , they who did so conform are obliged to defend him . you still oblige your adversaries to prove negatives ; when you libel dr. canaries , you tell us , that tho the ministers and judicatories declared , that they could make nothing of the accusation brought against him , yet that will not amount to prove it false ; and because a negative in matter of fact is not demonstrated ( a thing in it self absolutely impossible ) you therefore conclude , that still you may accuse him as guilty ; but if nothing could be made of it why should you propagate or continue the slander ? for not only are you destitute of true and solid proofs , but all your evidences when they are aggravated by presbyterian malice , could never be heightned into a plausible presumption of his fault . if i should accuse you of having committed incest with your mother , you could not prove it to be false otherwise than by letting the world know , that nothing could be made of it ; and if so , no honest man will defame you upon that head . but you tell us , that there is unexceptionable evidence of the woman's having declared the thing her self . what thing her self declared i know not ; but for the unexceptionable evidence , 't is only upon record in the world of the moon , else we had seen it in legible characters long e'er now . but you tell us , that the reputation of your informer is fairer than that of either of the two dr's . mr ridpath , i do not know who this gentleman is , and therefore in modesty i must forbear to make comparisons ; but if he will preserve his reputation , he must smother his evidence . what you drive at towards the close of this section , is past my skill to find out ; when you say , that we have a very pregnant instance of a person of no mean note , whose accusation , most in england are satisfied is true , and yet we see nothing can be made out , neither before the judges nor the lords . mr. ridpath , you leave it uncertain whether the person of no mean note be the accuser or the accused . but to demonstrate the impertinence of this instance , and that you understand law as little as you do the rules of logick . i put the case , that titius accuses his wise moevia of adultery ; the judges may be persuaded that the accusation of titius is true , though the evidences be not so full as the law requires ; yet being plain and positive in their nature , and but a degree removed from full proof ; such presumptions of guilt which the civilians call praesumptiones juris & de jure , leave deep impressions upon all , when duly conveyed to our knowledge : because they are as near as can be to that which is plena probatio in foro . but pray , have you any such presumptions against the dr ? is there any plain evidence against him ? and if nothing can be made of it as the judicatories declare , then 't is many degrees below a presumption ; much less that higher presumption which is the ground of a reasonable suspicion . but you add , that , suppose the accusation against the dr. to be false , yet it argues a great want of cleanly men amongst the episcopalians , that they should choose a man for agent who lay under a flagrant scandal . the apostle's rule is clear , that a bishop ought to be blameless . a surmise magnified by presbyterian malice illustrates rather than darkens a man's reputation , and clears his innocence ; not to be evil spoken of by such whose element is calumny , is an argument of no great spirit , and far less activity . but you say , that the apostle's rule is clear ; i say so too , but your head is not clear because the apostle says , that a bishop ought to be blameless ; therefore you conclude , that if bishops at any time are evil spoken of and traduced , they must be no longer bishops . at this rate the most innocent and deserving men must be disowned , and the greatest luminaries of the church must expect to be cashier'd . athanasius was accused of abominable immoralities ; and st. john the baptist was said to have a devil ; and the great bishop of our souls was accused of being a friend to publicans and sinners ; he went to feasts and entertainments which the puritanical pharisee could not behold without grumbling and censuring ; they would quietly whisper in their neighbours ears , that though he said many good things , and wrought many miracles , yet he was still a stranger to the power of godliness ; he kept ill company , and the modern phanaticks would add , that he was for forms of prayer ; and a great many other things he did , that the spirit of detraction took by the wrong handle . if your commentary upon these words , a bishop ought to be blameless , had appear'd before the scotch eloquence came abroad , it ought to have had its own room in that book , corah , dathan , and abiram , raised many scandals , and they were scandals of prelacy and priest-craft too , against moses and aaron ; and by your argument they ought both of them to have been deprived of their honour and government . the next mistake is as foolish and impertinent , though not so dangerous as your wresting the holy scriptures to serve the heats of your deluded fancy . you tell us , that dr. m — o was very angry that you said of him , [ commonly called dr. ] but i assure you , you mistook his meaning : he could not but remark a quaker expression [ commonly called ] and so much the rather , that there are many presbyterians who industriously shun the giving any such title ; for those academick distinctions look so near the whore of babylon , that it is not safe for the saints to use such words ; and if the dr. has any grains of pride ( which perhaps might be allowed in a cadet of dumbarton's regiment ) yet his ambition runs in another channel than to affect empty sounds and big words . i thought ( and i think i know him better than you do ) that a careless easiness rather than reserve , distance or singularity , made up his character ; the affectation of titles at this time is very unsuitable to the scotch clergy , yet it is not in the power of might or malice to make some of them fawn upon the presbyterians : and though we are obliged to forgive our enemies heartily and sincerely , we must not be so abject as to encourage them to continue their hostilities , but there is a greater impertinence in your censure of the dr ; for when you made him to ride in the popes guards with a — ●o insinuate the many crimes that he was guilty of at rome , you conclude thus , which methinks looks somewhat strange that such kind of men should be the greatest sticklers for the party . if you represent the party as odious and irreligious , and him of the same temper with his party ; what is there strange in this , that an ill man should defend an ill cause : but the most ordinary things appear to you in your dreams and visions , monsters , miracles and contradictions . you are so sharpsighted in discovering contradictions , that you see them almost in every line ; and because the author of the postscript said , that dr. canaries was treated with special honour by a presbyterians judicature ; therefore this is made a contradiction to what others say of them , that they are a proud , soure , unconversible tribe . but this is your everlasting mistake , that you do not understand what a contradiction is . that they are a proud , soure , unconversible tribe , is true in the sense , that all such propositions are understood ; not in a logical universal sense , but generally speaking ; the proudest man upon earth is not soure and unconversible in all the intervals of his life ; mad men have their lucid intervals , and a wise man may sometimes act foolishly : solomon says , that a wise man's heart is at his right hand ; yet the presence of his mind may sometimes forsake him , and he himself was a sad instance of this truth ; his proverbs , that are livinely inspired , many of them are true in no other sense than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is it not sad that the poor curates should have no other employment now adays , than to dispute with ●uch as know not the nature of a contradiction ; yet for your ●ncouragement , i believe george stirling , and harry ferguson ●ay think you one of the learnedest men this last age has produced , and perhaps there is none beyond you in their opinion already . your quarrel against the dr. is never at an end , and he expects no fairer quarter at your hands . you are angry it seems ●hat he denied that ever be rode in the pope's guards ; he denies ●t still , and he offers to prove this negative as far as any thing ●f that nature can be proved , and he is still of the opinion , ●hat , none knew him to have ridden in the pope's guards : but presbyterians who discover plots in the world of the moon . this ●●st expression raises your indignation higher , because you say , it hath in it an impudent hint of denying the late prelatical plots against the government . and must he be impudent because he does not know the plots against the government ? and how came you to know that there are no plots in the world of the moon ? are you so well acquainted with the inhabitants that you know exactly their times of peace and war , the several revolutions and designs in that country ? for my part i know of no plots against this or any other government , and i never read your news-letters , and i think that the great and dangerous plots of which no man is found guilty , are all of them in the world in the moon . presbyterians are so well acquainted with plotting , that some of them cannot forget it no more than a jew can forget his religion ; they speak of plots and designs , they dream of them , they talk of them in all companies ; and if an innocent man steps aside to ask his neighbour what a clock it is , he is immediately found in a plot by some presbyterian informer . but now , mr. ridpath , you fall into a fit of devotion , and you wish that the falshoods which have been mutually charged on one another , may oblige both to be more tender of publishing reports upon trust . alas ! mr. ridpath , is it come to this , that you acknowledge that there have been falshoods charged upon the episcopal party by the presbyterians ; no doubt a man of your tenderness and sincerity regrets this infamous practice ; yet in the next breath you tell us , that when the doctor was parson of — he was accused of villany with a woman amongst the corn. such stories are the very things that confirm me in the opinion that your tribe is so very well acquainted in the world of the moon . where was he parson when he was accused ? by whom was he accused ? who heard of this accusation before your scurrilous pamphlet appeared ? you do not say positively that he was guilty . no ; you let it sneakingly drop thro your fingers : so that the question now between you and me is not whether he was guilty or not guilty ; but whether accus'd or not accus'd . the affirmative part is yours , and if an honest man had it by the end he would either prove it or retract it ; the negative is mine that he was never accused , and if none of them amongst whom he lived , in the most eminent places of the nation ever heard that he was thus accused , none but an impudent liar will affirm it . but if you were to speak your last , you can freely declare , that you do not know one syllable of what you write to be false . at this rate , you may accuse him of all the crimes that the presbyterians invented against the bishops in the year , as i have told you before when i mentioned the archbishop of glasgow ; and of all the crimes which your own major wier actually committed with mares , cows and cats ; not to name the sisters that run with him from one communion to another , for his extraordinary gift of extempore prayer ; for after all , you may safely say , that you do not know them to be false ; and if any should accuse mr. ridpath to have committed incest with his mother at cockburnspeth , before he went to the college of edinburgh ; i may safely say , that if i were to speak my last i do not know it to be false . and how should one know such negatives in matter of fact without omniscience ? and because you do not know such things to be false , you think you have liberty to spread and propagate romantick lies , pure and unmixt calumnies against particular persons . are these the weapons by which you serve your party ? and do you think to impose upon the world by such bedlam fooleries ? but tho the dr. was not in the pope's guards , yet he was a cadet in dumbarton's regiment in france , and there is no such odds , you think , between being a cadet in dumbarton's regiment , which guarded popery and contributed so much to enslave europe , and riding in the pope's guards . yes , mr. ridpath , there is very great odds , tho you do not see it , as much as there is between the liberties of the gallican church , and the unlimited supremacy of the pope : and do you think that the king of france was fighting for popery , when he wrested the antient rights of the regale out of the possession of the roman bishop ? but mr. ridpath , the dr. was certainly in dumbarton's regiment , i assure you of it , and , which is much worse , he never thought shame of it . the strict alliance between the liberal sciences and arms is a common-place too well known , and he is very sure , that neither scholar nor gentleman will ever reproach him upon this head ; and his passing some of his time in france ( the great theatre of breeding and civility ) was a more auspicious omen of piety and humanity than the most remarkable gallantries of your life . * plato had strong inclinations to follow the camp when he was young , until he was diverted by the advice of socrates . i hear you sometimes teach grammar ( a study in it self very commendable ) why then do not you read our buchanan , * not to name any of the antients ; and if nothing else must please you but the example of a presbyterian of the latest edition , why may not i justifie the dr's practice , when he was very young , from the example of your mr. williamson , when he was old . i mean the celebrated mr. williamson whom all the ladies flock'd to see from all the corners of the court , when he delivered his harangue before queen mary ; for he was a captain of horse in the rebellion at † bothwel bridge . and i think any cadet in dumbarton's regiment may , without vanity , be compared to a captain of the rebellion at bothwell bridge . and now that i mention mr. david williamson , i intreat him not to take it ill if i recommend the censure of one part of your preface to the parliament , to himself ; for amongst many other things with which you asperse the clergy of scotland that sojourn in england , this is one , that they troop about the country with their stoln sermons . truly mr. ridpath , i do not know any one of them that preaches , except such as are provided with some benefice in the country , and i think that is no small part of their disaster and infelicity , so you cannot tell whether their sermons are stoln or not . in some cases it is not only allow able to borrow but expedient , and if your curiosity would engage you to read st. cyprian de idolorum vanitate , you would find that he hath several sentences , nay the very turnings of phrases from minutius faelix ; and this argues his love to the author and to the thing rather than any indigence of his own . if the curates read good and solid books and preach them to the people , why may not they be allowed to bring out of their treasure things new and old . if the sparkish daw in the fable had only filled up the vacant places of her wings with feathers of her own kind , she had never been ridiculous ; for we all of us acknowledge heartily that we borrow ; but still it is from birds of our own colour . but mr. ridpath , i am to give an instance of an impudent plagiary , who lately before the presbyterian parliament , in a sermon designed to abuse the whole order of bishops , borrows from * bishop brownrig , no less than about . or . lines . i do not at all find fault with mr. williamson for reading bishop brownrig's sermons , nor yet do i blame him for preaching them to the people ; would to god he would preach none else , but to borrow so much from a superstitious sermon preached at the inauguration of king charles i , a martyr for prelacy , and before my lord melvil , in a discourse calculated to incense the meeting against prelacy , was truly becoming mr. williamson's genorisity : i do not declaim against his stealing , for i am as much obliged to bishop brownrig as to any book of that kind that ever i read . and this very observation i have from another * curate who read mr. williamson's sermon , and compared it with the place in bishop brownrig , whence he stole his most beautiful feathers : and if the members of parliament had known , when they groaned under mr. williamson's powerful preaching , that his smooth and nervous conclusion , full of laconick majesty and solidity , had been borrowed from a bishop , they might think that such a man as brownrig was , was not altogether unworthy of mr. williamson's conversation ; and the plain truth is , it was a very hard thing to treat a bishop as a limb of antichrist , when his own jewels were borrowed to make such a figure before the parliament . next comes your compliment to the memory of my lord dumbarton , as an evidence of your extraordinary prudence and caution . you knew , that when your book appeared my lord duke hamilton was commissioner to the parliament , and then you expected the thorough settlement of presbytery , which now you have in folio , by the late act ; and therefore it was not safe to reflect upon my lord dumbarton or his regiment . but good mr. ridpath , speak out plainly , do you truly think that persons of my lord duke hamilton's quality and sence read such pamphlets as yours ; certainly you cannot be so mad , your books are calculated for a lower order of men , and tho you sent some of them beyond seas , yet they are only considered by such who never read any thing but nasty pamphlets , and who now and then dream of plots , and reason about them with the same profound sense that you do when you cite your logical aocioms . now when you draw near to a conclusion , you give the dr. such a blow , that he is not able to recover : for the author of the postscript said , that you began your title page with a lie , that your book might be all of a piece . and this again provokes your heroick passion , and you load your antagonist with some of the most odious reproaches that your dictionary could furnish you with . but , mr. ridpath , what was it that he said ? why , he said that your book , was not printed for tho. anderson near charing-cross , and you charge him upon credit , to prove that it was not printed for him . and must you never be cured of this impertinence , that you oblige your adversary to prove a negative in a matter of fact ? and then to make your ignorance the more conspicuous , you guard your desire with a logical axiom , affirmanti incumbit probatio . i am ashamed of you , that you do not know the difference between an affirmative and a negative proposition ; when he said that it was not printed for tho. anderson near charing-cross , he affirmed nothing ; and if he called you a lyar , though such a proposition sounded like an affirmative , yet it was no affirmative proposition , but finally resolved into a negative , and can no otherwise be proved than as a negative may ; and since he could meet with no bookseller near charing-cross , who knew any such man of their trade , might not he reasonably presume that your title-page had a lye in the bosom of it ; notwithstanding all this it may be true that your book was printed for him , and that he lives in some dark vault near charing-cross . such a thing is possible , though it be not very probable that a bookselseller should hide himself under ground ; for that is not their ordinary way of selling books . i insist on this only to chastise your ignorance , and vanity , when you darken the whole hemisphere with dust , out comes your affirmanti incumbit probatio , as if your adversary had the affirmative that ought to be proved . you are so foolishly vain , that if all the particular paragraphs of your first book have not been considered , you conclude that your adversary was convinced of their truth and solidity . the error that i just now named brings to my mind another piece of fulsome ignorance of the same nature with the former . you may meet with it in the place cited on the margin . your antagonist loaded the presbyterians with inconsistencies , and particularly he exposed your dorage and fooleries concerning anniversary days , and he might do it with the greater safety , because you still retain something in your practice which overthrows your principles : for you celebrate the great charities of george herriot by an anniversary commemoration : ergo ( says he ) you are not against anniversary solemnities . but you confute this argument very learnedly , and you prove from clear scripture that anniversaries are unlawful , because the fourth commandment says positively , six days shalt thou work : ergo , you conclude , that all anniversary solemnities are unlawful . now mr. ridpath , let us calmly consider the strength of your argument . all men are obliged by this precept in the sense that you put upon it , or they are not ; if all are obliged ( as no doubt they are ) by what dispensation are they of heriot's foundation exempted ? and if particular societies be exempted , why may not the whole nation pretend an exemption ? for one society is no more privileg'd than another , and if all societies may equally pretend an exemption , why may it not be granted to the whole kingdom , which is but the political aggregate of so many societies ? for , if they of herriot's hospital may celebrate an anniversary , why may not all the inhabitants of edinburgh do it ? but you fortifie your opinion by a logical axiom , ex particulari non licet syllogisare , which you think signifies , that we must not draw precedents from the allowable practice of particular societies ; and this is the philosophy that you make such a noise with , whereas every boy in the second class that does not deserve whipping , can tell you that the meaning of that logical rule is , that either of the premisses at least must be an universal proposition , whether affirmative or negative : for two particular propositions cannot bear the weight of a conclusion , no more than two negatives . now tell me sincerely , whether the making such a noise with logical rules , when you do not understand what they mean be not nonsense and pedantry , in all their pomps and formalities . if the practice of herriot's hospital were to be defended by argument , the patrons of it would reason from the religious practice of all other societies , the rules of gratitude , and the constitutions of the place , and a conclusion regularly deduced from such principles is not i hope ex particulari , as you ignorantly fancy . but not to trifle with you any more , the answer to your argument is contain'd in that short , but undeniable axiom received by all divines , praecepta affirmativa obligant semper , sed non ad semper ; and we may work six days , nisi interveniat feriationis causa legitima , auctoritate divinâ vel humanâ stabilita . pray mr. ridpath , forgive all this latine ; for i do not think that the speaking of latine is at all times pedantry , and many are apt to let that pass for pedantick which they do not understand ; but if the phrase , of your infectious breath , be the word that provoked the severity of your censure , the dr. in all humility retracts it ; for tho your breath be putrid , yet the contagion spreads no further than people of your own complexion , men sufficiently infected before you breath'd upon them . mr. ridpath , i do not pretend that this treatise is methodical , and therefore i take no other care to methodize my animadversions on your book , than as they tumble into my fancy , i lie open to the censure of your histeron-proteron as oft as you please . your dedication to the scotch parliament is as considerable as the book it self , for being the only book that was dedicated to them , it contains your own grave and serious advice how to manage the publick affairs . next you fall upon the poor dr. and he must be lash'd and chastis'd for his rashness and precipitancy , because he presumed to give such an account of your first book : but since you paint him as an ass at the very beginning , why was you at so much pains with him ? so mean a creature was below a man of your elevation ; and since you can defame and expose crowned heads , dukes , earls , and prelates , why all this noise to run down a poor hermite . your very first blow hath in it so much life and wit , that one of his cold and phlegmatick temper can never reach it , as postscript in answer to the first . in the second page of your continuation there is a catalogue of the most tragical stories , made up to justifie all the bitterness and buffoonry of your former pamphlet . you justifie the severity of your stile by the answer of a tinker . and truly if all the parts of your book had been equally pertinent , it had been the best presbyterian farce that appeared since its late erection : but because i would let you understand that our registers of fanatick cruelties , rebellions and perjuries are as exact as the legends of your imaginary grievances , i will set down eight particulars in an opposite column to your eight , and then we have sixteen . i. as long as we remember the tumultuous meetings , rebellious protestations , and the bloody consequences of the presbyterian covenants and associations , the murder of our king , whom they tied neck and heels , until their confederates brought him to the scaffold , the miseries of an intestine war , the taxes , contributions and free-quarter imposed by the arbitrary power of rebellious subjects and mock parliaments , the multitude of errors , heresies and dreams , that were proclaim'd from our pulpits , so long we remember that their principles were inconsistent with the royal prerogative , our antient constitution , as well as the primitive order of the christian church . ridpath . i. while the memory of king charles ii. and king james vii . endures , and till time , the consumer of all things hath eat up their parliament rolls , it will hold an undeniable truth , that the prelatical party of scotland are persecutors , and that in denying the same they have made themselves notorious liars . ii. as long as we remember that the first covenanters had all sworn the oaths of canonical obedience to their respective bishops in their several dioceses , and that they dispensed with the said oath of canonical obedience in their general assembly ( an. . sess . . dec. . ) and forgot their allegiance to their natural lord and sovereign , and imposed their babel covenant on all in the most tyrannical manner , and that to this day they continue to declaim against the legal securities of our religion and constitution as contradictory to it self ; so long we must be excused to say that presbyterians have no rule of faith , but the covenant , nor no standard of morals but the practices of their rebellious predecessors . ridpath . ii. so long as it appears by the same acts , that they imposed a contradictory test , so long will it hold that they are perjured themselves , and chargeable with the perjury of others . iii. so long as we can remember that the western bigots and incendiaries blew up the people into such mad fancies , that they laid the whole stress of their salvation upon their zeal to promote the covenant , and taught them to resist their lawful sovereign , and to proclaim war against him , and printed books to justifie the most barbarous assassinations ; so long we may conclude that the people who are led by such guides are in a most miserable condition ; and as long as we retain the exercise of reason , and the sense of self-preservation , so long our governours must be commended , who guarded against the dangers that threatned us under their administrations ; and so long as men love their peace , constitution and comfort , so long they must endeavour by the supereminent law and first principle of all societies , to teach sanguinary rebels to feel the effects of their open villanies and conspiracies . ridpath . iii. so long as it remains in the records of council , that they ordered men to be killed without any tryal or colour of law , or so much as with an exception , whether they resisted or not resisted , so long will it bold that they are bloody murderers . iv. as long as there are any records of that mock-assembly preserved , the world may be easily satisfied , by their impertinent queries and disobedience to the king's order , of their tyranny and ambition , and their lording it over others , who , by their confession are their equals in power and jurisdiction , and that by divine right , and yet they suspend the exercise of that power which is conferred by divine right , by virtue of an act of parliament , which i hope they do not think to be of any thing more than human authority . ridpath . iv. so long as the records of the last general assembly of the church of scotland remain , it it will appear by their evasions , answers , and disingenuous refusals to declare their abhorrence of arminianism , socinianism , and popery , that they are firebrands in the church , and incendiaries in the state. v. as long as such blasphemous nonsense as the decretum praedamnatum , and the decretum praeteritum , are to be seen and read in the writings of their greatest champions ; so long they are iustly charged with nonsense and blasphemy . vid. second vindication of the church of scotland . pag. . ridpath . v. so long as any of their villanous libels , called the scotch presbyterian eloquence , exist , wherein they charge holiness with deformity , god with horrid decrees , and mock at seriousness and piety ; so long will it be evident that they are blasphemers . vi. the address of the bishops of scotland , before the revolution , to the king , contained nothing but what was agreeable to the publick prayers used in behalf of the king in both nations ; and mr. ridpath knows that the other branch of this particular must not be touched : yet as long as the act of the west kirk , and the remonstrance in the year , ( not to name preceding papers of the same nature , and acts of the general assembly in the year ) are preserved ; so long the presbyterian principles are known to be subversive of all kingly power , and destructive to all allegiance , and the rights of sovereignty . ridpath . vi. so long as that scurrilous address of their bishops against the prince of orange , their opposing him in parliament , their refusing to pray for him , or swear to him now he is king , and the legal procedure against them on the said accounts are on record ; so long it will appear that they are rebels . vii . so long as the acts of your rebellious parliaments from to , and the acts of your assemblies in and continue upon record , and your zealous * preachers importuning the committee of estates in person , to execute the king 's most faithful servants , so long the world may be informed of presbyterian spite and malice . ridpath . vii . so long as their bloody acts of parliament , and barbarous execution of those acts against us , and our gentle acts of parliament , and moderate execution of those acts against them , are upon record , so long it will appear that they are infamous liars in asserting that we treat them more barbarously than they treated us . viii . as long as the west of scotland continues unreformed from barbarous principles , so long they are a plague to the nation , and a reproach to the protestant religion . this is only understood of such of them as deserve this character . ridpath . viii . so long as the west of scotland ( which was the principal scene of these bloody tragedies ) has a being , so long will it appear that they were barbarous . before i take leave of you , i must put the reader in mind of one argument by which you endeavour to fully the reputation of such of the bishops as voted in the late convention , before the king's letter to them was opened , that they were a free and lawful meeting , notwithstanding of any order that might be contained in that letter to dissolve them ; from this you conclude , that they were inconsistent with their own principles and after practices . and the truth is , if they intended by that vote nothing less than what the presbyterian party advanced , they were inconsistent with their principles ; but tho they concurred in that vote , they took the words a free and lawful meeting , not to signifie any meeting of the people contrary to the king's prerogative , authority , and standing laws ; but rather a meeting to support all the three , and they were to sit notwithstanding of a prohibition , until such time as they could duly inform the king of the straits and difficulties that they were involved in : necessity made them bow under the weight of that opposition that they wrestled with ; and they hoped that a vote might be forgiven , which their practices would have vindicated from any suspicion of lessening the royal authority . but mr. ridpath , did you never hear of a merchant throwing overboard his goods in a storm , his principle is ( no doubt ) to preserve , and improve his stock , yet when life , and ship , and all is in hazard , silver and gold , and the best cargo that he is master of , must be flung over . men sometimes , in the simplicity of their hearts , may yield to some publick acts in a time of danger and confusion , which , in their own nature and tendency are inconsistent with their principles : the wisest men may sometimes mistake their measures , and the presence of ones mind does not perpetually attend him . a great many of the presbyterians of scotland took the covenant as it was enjoin'd by king charles i. in the sense intended by king and parliament , in the reign of king james vi. yet this act of their duty and obedience was by the leading-covenanters thought inconsistent with their principles and practices , and therefore they were forced to disown it afterwards , and to adhere to the covenant it its true and genuine sense of sedition and rebellion . all the presbyterians of scotland after the restoration of king charles ii. both ministers and people came to church without scruple or hesitation , yet afterwards they began to think that this practice could not be reconciled to their mutinous associations and covenants ; and therefore for the most part all of them left the church and publick worship of the episcopalians . there is a protestation upon record in the year . in the journal of the house of commons , may . which in its nature was but a prologue to the solemn league and covenant , and very derogatory to the king's prerogative , and the ancient settlement of the nation ; and yet i find that several of the loyal nobility , and six bishops , signed this protestation . things may appear very plausible in the beginning , that are introductiory to the saddest consequences . the nobility and bishops that signed the protestation that i just now named , had reason to repent of their precipitancy , when the faction owned above board , that no reformation woul satisfie but the extirpation of root and branch , according to the phrase that then was in vogue . we are to take an estimate of mens principles , not from their indeliberate and casual stumblings in time of darkness , uncertainty and danger ; but rather from their constant doctrine , their habitual byass , their more calm and sedate reasonings , their books , homilies , and sermons . i could name later instances than any that i have touched , which might reasonably be presum'd to be inconsistent with their principles who were actors , and yet i am so far from thinking them disingenuous , or treacherous , that i know them to be men of the greatest candor upon earth . all this i have said upon the supposition that the bishops who concurred with that vote of the convention intended it in its full extent and latitude ; but i know that they intended no more by the words , free and lawful meeting , than what they are capable of in the lowest sense that they can be taken in , and as privy councellours some of the bishops might suspend the execution of the king's orders contained in his letters , until he should be better informed of the state of affairs , and until he should reiterate his commands : in that case i am apt to think that all who own his authority would leave the convention . mr. ridpath , i would gladly know whether you think that a libel against dr. monro was a book worthy to be dedicated to the parliament of scotland ? and whether your returning to scotland was such an extraordinary advantage to the nation , that you thought they would upon this consideration go forward to the through settlement of presbytery ? for no doubt you are among the first of those students who promise to return , if your model be established in its height . the books that you have written against our kings , dukes , and parliaments , may make atonement for the former gallantries of your life . i despise the knowledge of your particular history , and unless you are as stupid as you are petulant , you may guess by some dark hints in this letter , ( which i took care that no other should understand but your self ) that i am not altogether a stranger to your adventures . i had your life sent me , written by one of your acquaintances , but though i may have many faults , yet i never loved personal reproaches and altercations . when you are in the heighth of your humour and passion , i think you still below revenge : it may be that the lay-gentleman who is next to take you to task , may handle you more briskly ; notwithstanding that presbytery is now triumphant , and setled by an act of exclusion of the episcopal clergy : mr. ridpath , i sincerely wish you more sense and modesty , and i enter my protestation before all reasonable men , that i am not obliged to answer indefinite libels . if you think that you are so extraordinarily qualified to manage the debates that are on foot : chuse one of the questions that are toss'd between both the parties , eithe the divine right of presbytery , or the unlawfulness of anniversary days , or significant ceremonies in the worship of god : i name these , because you offer to vindicate your own opinions concerning them in your books ; and since you cite the epistles of s. augustine to s. jerome , from which you say , the antiquity of presbytery may be demonstrated , pray do not forget to name that epistle ; but i am affraid you will be forced to go to the booksellers in the world of the moon , before you can meet with it ; and to make you amends , i offer to prove positively that there is not one of your party in scotland , that truly and sincerely represents the opinions of st. jerom : nay more expresly i offer to make evident from the writings of st. jerome , that eiscopacy was established by the apostles , and that he never dream'd of any such period of the church wherein the parity of presbyters prevailed after the death of the apostles . and if you must write books , you ought to come out from behind the curtains , and let us know where your bookseller may be found , and by whom they are licensed , and take the assistance of all your fraternity , read all the books that you think defend your cause to the best advantage , and let us plainly hear what grounds you have to assert , that your new and upstart discipline is founded upon devine right ; and why the ministers of the episcopal persuasion are turned out , if they do not solemnly promise never directly nor indirectly * to alter an ecclesiastical government , which can no more be reconciled to the former constitution of presbytery , than to the word of god , the canons of the universal church , and the practice of the first ages of christianity . and let us know if ever clergymen were turned out of their livings upon their denying to make any such promise , since the name of christian was heard in the world : and do not run up and down , and make a noise as if i opposed and act of parliament , i only dispute against the opinions of blind zealots , who have no more regard to the peace of the nation , than they have to the order of episcopacy . mr. ridpath , if you are as resolute as you are clamorous , you cannot but think it reasonable to appear , for no man is obliged to consider fulsome lampoons , no accusations ought to be heard against any man ( far less against kings , dukes , and prelates ) unless the accuser openly pawn his reputation to prove the crimes fairly before a competent judicature . there are many things in both your books that i have not mentioned , yet i am ready to prove that they are less material and more ridiculous than those i have named ; for i know no man so pusillanimous as to turn his back upon you for fear of any harm that you can do him , and therefore i set down the initial letters of name and sirname , and that in mr. rule 's latine , makes up totum nomen : and there are a great many here who know me , though at present i neither wear the doctoral scarf or canonical habit. i have hitherto treated you with all civility , though there be none alive has fewer engagements or obligations to continue , mr. ridpath , your humble servant . s. w. postscript . mr. ridpath , the following certificates and letter came to my hands from scotland , not until the former sheets were wrought off , else they had been set down in their proper places , to which they are more immediatly related . the first is under the hands of so many honest inhabitants of leith , in favours of mr. andrew cant sometime their minister ; and it fully and plainly disproves and overthrows the original and fundamental libel propagated by your self , and your informers , against him , viz. that he was suspended from the exercise of his ministry : and therefore the other fabulous accounts that you raise upon this calumny , must necessarily fall to the ground . it is not possible to prove negatives in a matter of fact otherwise , than when they who ought to know the thing in controversie , declare upon honor and conscience , that there never was any such things ; and if the course of his ministry had been interrupted by any sentence , how easily might this be prov'd ; nay how impossible had it been to have deny'd it , since in so numerous a parish , so near the centre of the nation , their would have been so many witnesses of so recent a transaction . we whose names are underwritten , ( inhabitants of leith ) do by these presents declare upon honor and conscience , that mr. andrew cant , ( sometime our minister ) was never discharged the exercise of his office ( by any sentence , ecclesiastical or otherwise ) amongst us , but on the contrair , continued very diligent and painful therein , for the space of eight years or thereby , after which time he was preferred to be one of the chief ministers of the city of edinburgh . sic subscribitur . jo. broune , [ skipper . ja. hutcheson , [ notar publick . john burton , [ baker . alex. robertson , [ wine-cooper . james cuningham . [ wine-cooper . patrick smith , [ wine-cooper . john wilson , [ wine-cooper . thomas riddell , [ skipper . ja. balfour , [ merchant . t. fenwick , [ maltman . jo. muchmutie , [ skipper . james johnston , [ wright ( or joyner . ) rob. herdman , [ maltman . robert bowy , [ wine cooper . g. farquhar , [ maltman . andrew fairservice , [ carter . geo. davidson , [ maltman . george albercromby , [ maltman . j. d. [ james dow , tailor . j. w. [ james walker ( as i took it ) mason . the two last could subscribe no otherwise being illiterate but very honest . i have subjoyn'd to this certificate a letter to one of his friends in london , occasion'd by your fulsome and unchristian libels against him . worthy sir , ever since i came to mans years , i have been very sensible that we live here in the neighbourhood of a sullen sett of people , that can never think themselves secure of any measure of reputation , unless they raise it upon the ruins of the good name of innocent men that are not of their opinion in every thing , and am farther confirmed in this thought by a late instance in what concerns me personally , in a slanderous pamphlet inscribed , an answer to the scotch presbyterian eloquence , it was some months in this place before i could procure a sight of it ; but when i had seen it , the thoughts i had concerning what i am wickedly libelled of , were not so full of anger as disdain , to find an obscure sorry jack ▪ anapes ( for so he must be ) attacquing me with so much malice and arrant calumny , though i was living very peaceably as i haye always done without being the aggressor of any person or party . at first i was resolved to slight it , as a thing that can never do me harm with any one that knows me ; yet upon second thoughts , and to satisfie a worthy friend of mine , i give you the trouble of this line , which bears such short answers to the ill-natur'd and cursed accusations of that infamous libeller , as i think sufficient . first , then he endeavours to vilifie and belie me , by saving i was an underling at leith . what he means by this i know not , the true matter is , that the first appearance i made in my sacred office was as second minister of leith , to which i came regularly by a presentation from the patrons , and collation thereupon from the diocesan , i cannot apprehend any disparagement in the thing , and i am sure i have yet a very great kindness from all that people , excepting a few bigots , and of very little interest . next i remember he will needs have the world believe , that i preached very odd things to the people , but has not so much as given one instance , not for want of malice , but ( it seems ) invention , in that particular . my poor gift of preaching the holy gospel was but small , yet i bless god i am not asham'd of it , and i hope i have somthing of the power of those divine truths i declar'd to the world on my own heart , and seals of them upon the hearts of others , but if this railing fellow doubt i be competently qualified , let him procure me liberty and safety i will not decline to preach before the general assembly . in another passage of that pamphlet , this silly fellow charges me with being a notable brawler , and for proof says , i was suspended for sometime from the exercise of my office for beating of a highlander . to lot you see what impudence is in this contrivance , i send you herewith inclosed a copy of a declaration , under the hands of some of the honest neighbours in lieth , bearing , that i was never suspended the exercise of my office during my abode with them , and if it were necessary , i doubt not but i can easily obtain the attestation of all that are yet alive of them i left in the place . it s hard that i should be obliged after fifteen years time to give them the trouble of attesting my innocence against the snarlings of a rank-mouth'd curr : but i have done it very easily . now this being made appear a manifest lye , with a witness , there is no place left to suppose i made use of any method for returning to my office which i never left , far less such impious and silly ones , as he says , and would have believed i did , and are not worth the mentioning , being such as i fancy no man on earth , ( though of less heigth of natural temper than i , and almost of equal villany with the scurrilous author ) could be guilty of ; but was it not a lucky thing that this mettled spark charged me not with the criminous sins of bestiality , incest and sorceries ? certainly he had not failed of it , if they had not been vertues peculiar to the saintship of one of his friends , who was publickly burnt betwixt edinburgh and leith , upon consession of the foresaid crimes , in my sight and some thousands besides . in some other part , he charges me with robbing of a thousand marks scots mony , from william carfrey who came to pay me my stipend due by the town of edinburgh . i shall never think it worth my pains to offer a justification of my self from so ridiculous a story ; the young man lives still in the city , and is so just and honest to declare to some of my acquaintance that it is a most notorious lye ; but innocence it self cannot be secure against hellish impudence . there is one thing more in his paper , ( not worth the minding indeed ) which i had almost forgot , viz. that i was , at the time of his writing , a vagabond at london ; if a man must be branded with this character for going from one place to another , he has been much longer a vagabond than i , as i am told , and i am sure for his bloody uncharitableness , deserves the mark of a second cain , and the character of another accuser of the brethren , having been made very skilful in the art of lying , by his father , who has used it since the beginning . i leave this letter intirely to your disposal : i ask your pardon for this trouble , and am with all respect , sir , your affectionate faithful , humble servant , andrew cant. edinburgh , july . . the next certificate is in favours of dr. alexander monro , and it serves the end for which it is publish'd . you say that when he was in scotland , he was so and so accus'd as is narrated in the following certificate . if this had been true , there is no doubt to be made but that persons of honour , sense , and interest , in the cities of edinburgh and st. andrews would have heard of it , especially since he was preferr'd to such places as would provoke rivals and competitors . and is it to be believ'd , that the least surmise of that nature could have escaped the industry of the presbyterians , who scrupled not to pretend to the knowledge of his very thoughts without any external evidence ? i have often told you that negatives in a matter of fact are not otherwise to be prov'd ? 't is no wonder that so malicious an accuser should mistake truth for falshhood , and falshood for truth , when you have not yet attain'd to so much sense , as to distinguish between an affirmative and a negative proposition . you are firmly resolv'd to defame and disparage the episcopal clergy at any rate , and that hath occasion'd the following evidence of your candor and veracity . whereas dr. alexander monro ( late principal of edinburgh college ) is said in an impertinent libel , entituled , a continuation of the answer to the scotch-presbyterian-eloquence , to have been accused when he was in scotland of being found with a woman among the corn , we whose names are under written , ( living in and near to the city of edinburgh ) do by these presents declare upon honor and conscience that we never heard that he was so accused , and that if any such accusation had ever been invented against him , we think it very probable that we would have heard of it , especially since so narrow an inquisition has been made into his life and actions in the beginning of the late revolution , when for non-complyance he was turned out of the college of edinburgh , sic subscribitur . w. binning . sir william binning of wallinford , late lord provost of edinburgh . j. dick. sir james dick of priest-field , late lord provost of edinburgh . tho. kennedy , sir thomas kennedie of kirk-hill , late lord provost of edinburgh . john marjoribanks , [ late bailiff of edinburgh . ja. henryson , [ writer to the signet there . john baillie , [ apothecary and chirurgeon there . robert clerk , [ apothecary and chirurgeon there . a. skene , alexander skene , d. d. late provost of the old college in the university of st. andrews . ri. waddell , richard waddell , d. d. late arch-deacon of st. andrews . a. macleod , [ mr. alexander macleod , advocate . james flemyeng , sir james flemyeng of ratho-byres , late lord provost of edinburgh . a. balfour , sir andrew balfour , doctor of medicine . ar. stevenson , sir archibald stevensone , doctor of medicine . will. monipenny , [ mr. william monipenny , advocate . t. skene , [ mr. thomas skene , advocate . c. gray , [ mr. charles gray , advocate . al. craufurd , [ mr. alexander craufurd , advocate . jo. mackenzie , mr. john mackenzie , one of the clerks of session . du. mackintoshe , [ late bailiff in edinburgh . aen. macleod , [ town-clerk . j. wedderburn , mr. john wedderburn , clerk of the bills . al. gibson , [ one of the clerks of the session . mr. ridpath , i would have gladly taken leave of you long before now , but that i am not left at liberty as to the following letter . it is occasioned by your own civilities to the archbishop of glasgow and others . we oppose the publick records of the nation to your clamorous and obscene libels ; and if there were nothing else to prove the madness of your temper than that one story of margaret paterson , we need no other proof to convince the world of your desperate impudence . a letter from a gentleman in scotland to his friend in london . edinburgh , july . . sir , i had not yours till last night , which lets you see that it hath been a month by the way , and this is the true reason your return is so late . as to that silly varlet ridpath , all i can say of him more than yours to me contains , which i know to be most exact truth , is , that being apprehended and made prisoner here about christmas , for contriving and writing a bond of combination , or kind of association , for burning the pope in effigie , which you know was a folly never before that time attempted here , and was design'd then by the rogues of this city , particularly the presbyterians , as an indignity to his ( then ) royal highness . this bond being found in the custody of this villain , by the diligence of the learned and reverend dr. cant ( then ) principal of king james his university of edinburg , ( who , though he was a celebrated champion for the protestant church , yet had he a just indignation against all rabbling and tumults . ) this bond , i say , is now in the council office , and i have often seen and read it . 't is indeed a young league and covenant , containing a clause of mutual defence , not excepting the king , or any in authority under him ; and an invitation to prentices , and all others to joyn in this their association . now a bond of this nature is by many laws and acts of parliament declared treason ; and that , not only since the dreadful effects of the infamous league and covenant , but even by very old acts in the reigns of king james the first , and second , so much for this . this scoundrel was committed , who was not then a boy , but a fellow come to years , and then a servant to two sons of one gray , a person living on the english border , and of the same gang with his man ridpath . the fellow confess'd before the committee of council , that he had drawn this bond , but would not own that he had been prompted to it , or assisted in it by others , though the council well knew , that many of the ringleaders of the party were the promoters of this trick , which was design'd as a prologue to a rebellion against the ( then ) government . for this villany the law here might have justly sent him to the gibbet , and perhaps the council had put him in the hands of the judges criminal , had he not been preserv'd by the unparallel'd clemency of the prince that ( then ) sate at the helm here , which you know is so natural to that sacred race . i remember the duke of rothes the chancellour , and several other great lords having examin'd him , and finding him very false and obstinate in his answers , ordered him to be committed close prisoner till he were further examin'd . and as he was going to prison , seeing a crowd about him , and considering them as a rabble , he cry'd out aloud , that he was suffering for the protestant religion , the ordinary , but false pretence of all seditions and rebellions here . for which he was for some days put in irons , and a little after by the goodness of his ( then ) royal highness , who was always too compassionate to that generation of vipers , he was dismissed . this is all i can remember or learn of this creature . i hear in his late pamphlet , which i have not yet seen , he has the impudence to say , that one margaret paterson ( a prostitute sufficiently infamous ) should have confess'd somewhat before the criminal court relating to the archbishop of glasgow and me ; i am satisfied that all that that villain has scribled of the bishop be believed , if ever she named either the bishop or me in her confessions , either before that court , or any confessions else , whether publick or private . nor did the bishop hear of such a creature , till the noise was made at her being taken naked in the bed with the late presbyterian moderator kennedy his two sons , for which they stand declared fugitives in the justice court books , for the horrid crime of incest . as to what relates to the c — ks , i make you this distinct return . in the year , sir hugh and sir george campbels of c — k , with baylie of jerviswood , commissar monro , mr. william spence , mr. william carstairs , and some others were sent down prisoners here by sea , and were kept close for some weeks ; during which time i had occasion to be often with them , for the council ordered any of their friends to converse with them , and see them , in presence of any of the clerks of council ; and such of them as are yet alive , and their relations will bear me witness , that i was as easie to them that way as they could desire . for , the truth is , they all professed so much innocence in the matter they were accused of , ( which was for being in a conspiracy with the late monmouth and argyle for raising a rebellion in both nations at the same time , and which fell out the next year accordingly ) and that with all the circumstantiated imprecations to them and their families , that i began to believe the government had been imposed upon in this matter , and contracted such a compassion for them , as made some of our then statesmen angry with me : and yet carstairs upon the first application of the thumb-screw , even the first touch of it , confessed all , as may be seen in his printed confession in the tryal of jerviswood ; and then monro , and afterwards the two c — ks themselves ; which two campbels were upon their judicial confession forefaulted in plain parliament , and their estates annex'd to the crown : tho the king gave them not only both remissions for their lives , but even ordered their estates to be returned to them , upon their paying a very inconsiderable composition to some of the then statesmen . that which the rascal ridpath aims at , i suppose , is a process which was commenced some time before that , against old c — k : the undisguised matter of fact was truly this , which you may rely upon for certain and recorded truth . there was one wallace a collector or surveyor in airshire ▪ this man gives information to the secret committee , that there were three men in that country who had assured him that old c — k had encouraged several country people to the rebellion at both well bridge , ; and that particularly he had said to themselves whom he rencountred with upon a place , called the bridge of gastoun , near his own house , what meant such young lusty fellows to stay at home , when the people of god were in arms for their covenanted cause ; and bid them go on to the rest ( the whig-army being then at hamiltoun , within ten miles or thereby to that place ) for he and the rest of the country would quickly be with them upon which information the three fellows are brought in , and kept some time in the cannon gate prison . i heard them examined before the secret committee , and all of them both jointly and separately were very positive , clear , and distinct in their depositions . upon this an indictment is raised against c — k , and the same witnesses are again examined upon oath before the justices , which is called by our law a precognition , and there they were again very firm , and seemed altogether clear and sincere . but the day of the tryal being come , and a disaffected crowd getting in about these witnesses , when they came to depone they began to waver much , and upon the matter deny much of what they had twice clearly made oath of before ; so that the jury brought in c — k not guilty ; and so he was acquitted from that indictment . and the next day the same three rogues begged to be heard before the council , where i heard them again upon their knees , and with all the solemnities of truth and sincerity , protest and swear , that what they had first sworn was simple truth , and that their carriage the day before in the court , was occasioned by their being terrified to swear against c — k , so great a man in that corner of the country . but upon the whole matter , the worthy sir george mackenzie had no more hand in all this affair , but meerly to pursue as the king's advocate . and in general i can affirm , as in the sight of the god of justice and truth , i do believe , after all the enquiry i have made , that never a person suffered in scotland by subornation or false witnesses employed by the government since the restoration of the royal family . tho many of the rebels have been brought off , and assolzied by the scandalous and bare-faced perjuries of their own party : for in the tryals of those rebels , the witnesses for the king being formerly engaged in the saids rebellions , made use of such strange and uncouth fetches and strains of words , that no jury could fix any verdict or doom upon ; for being interrogated , if they saw the person at the barr in arms with the rebels ( as particularly in the case of one sprewel , an eminent ringleader and captain , several of his own kinsmen as well as acquaintances , and who had ridden under his command ) they were brought with great difficulty to confess , that they thought they had seen a man there which seemed to be somewhat like the prisoner at the bar , but for a world they could not swear , that this prisoner was the person they saw there . being ask'd , if he had a sword ; they answered , they saw that person have something like the end of a scabbard , hanging from under his cloak , but whether there were a blade there or not they could not tell ; and being question'd on oath all the while if that person had pistols ; they confessed they had seen something like hulster-cases at his saddle , but whether there were pistols in them or not , they could not swear for a world. and by such presbyterian canting prejuries as these , this sprewet , and many others were brought off . dear sir , i am afraid i have been too tedious in this return , but since it contains nothing but simple truth , it will be the wellcomer to you , and therefore is subscribed by your humble and faithful servant , w. p. advertisement . the following propositions are taken out of such books as are most in vogue amongst the scotch presbyterians . they contain a short account of their moral theology with regard to obedience , subjection , and government . i desire the impartial reader to let me know , wherein the sentiments of the kirk differ from the doctrines propagated by the jesuits . you have many of them gathered together in one view , not at all as an answer to any of mr. ridpath 's scriblings , but as a sufficient confutation of the impertinent clamours against the government of king charles the second . for since they were taught by their religion to rebel against their king and parliament , our governors could not but secure the peace of the nation against such barbarous practices as were indeed the natural consequences of their principles . . a man ought no more to suffer when the sentence is unjust , than he ought to do that which is unjust and sinful at the command of authority . jus pop. throughout . . no authority can command or can oblige until he himself that is commanded be convinced and persuaded that the thing is just , reasonable and expedient . gillesp . ingl. pop . cerem . . to oppose the persons invested with authority , is not to oppose the ordinance of god , for the ordinance of god is magistracy in abstracto , that is it that we are commanded rom. . not to resist , but the person of the king ought to be resisted . lex rex pag. . and when the parliaments of both kingdoms fought against the king's person , they fought for his royal interest , and as he was a king , and tho the person i of the king was absent , and denied his consent as a man , yet they were as valid parliaments as if he were personally present with them . lex rex . . patient suffering fall under no law of god. lex rex pag. . vide napht. pag. . . the presbytery hath the power of making peace and war , neither ought the parliament enter into war without them no more than joshua did offer battel without eleasar the high priest . acts gen. ass . . agust . . . since religion is the highest interest of mankind , it is not only lawful but necessary for private subjects to rise in arms against the king to reform the abuses crept into it , and when the supreme powers serve not the great ends of religion , we are ipso facto loos'd from all tyes of o bedience to them . naph . pag. . vide jus populi throughout . . the presbytery may excommunicate the king , and when he is excommunicated , none of his subjects owe him obedience , neither may they converse with him . jesuits and presbyterians . . there is nothing to be allowed of in the worship of god as to its order and circumstance that is not founded on the express letter of the scripture ; the unscriptural symbolical ceremonies are the badge of antichrist . all the sectarians . . it is a good argument against any part of the worship of god to have it abolish'd , that it was or is still to be found in the mass book . bailies parallel of the liturgy . . it is lawful and necessary to enter into covenants and leagues without the king , and formally to protest against the king's most legal methods to the contrary . prot. at the cross ed. . p. . . the king having now for many years usurped the power of christ , and most palpably tyrannized in civil matters , he is to be deposed and brought to punishment , and all the covenanted people of the lord are to fight against him and his adherents , under the standard of christ jesus . sanchor . declar. . june . and cargill's cov. broughtout . . it is downright idolatry , and prejudicial to the honour of christ and the interest of reformation to appoint anniversary days for benefits bestowed on the king and kingdom . apol. narrat . naph . p. . . the minor part of a kingdom that is for god and his cause against the king , if they be in a probable capacity to bring their design to pass , ought by the call of god to endeavour the reformation of their nation by force of arms. naph . and jus populi throughout . . tho our saviour told his disciples , john . . that his kingdom was not of this world , and that they ought not to fight for him , yet it obliges not the christians now , they may fight without and against the consent of the supreme magistrate . jus pop. proef. to the reader . and naph . pag. . . the greatest reproach that the people of god could be exposed to , was to own the king's proceedings , without satisfaction to the covenanted people of god in both kingdoms . vide act of the west-kirk . . none have right to the creature but the people of god , or dominion is founded in grace . enthus . and sect. . the scots covenant is the magna charta of all religion and righteousness , and not only obliges those who personally swore it , but the whole nation to all succeeding generations in all its tendences and natural consequences . naph . pag. . and . . the success that the presbyterians had in the late troubles against the king and his adherents , were undeniable signs of god's favour to that party , and to follow and promove their success , was to follow providence . act. of gen. assem . frequently . and those who fought for the king fought against the lord jesus christ . ibidem an. . . it is the duty of the meanest subject in his most private capacity ( nay , they are indispensibly obliged to it ) to admonish and reprove the king when they observe any thing that they think contrary or disadvantageous to the presbyterian interest and reformation . naph . pag. . . the covenanted people of god adhering to the faithful ministers of christ that owned the cause and covenant , and forsaking the apostate hirelings , the many conversions wrought upon them were infallible marks that god did approve them in their proceedings against wicked rulers . cup of cold water . . the change made in the church of scotland at the king's return , from presbytery to episcopacy did naturally , and in its just consequence and tendency , overthrow the very foundation of religion , and the change is no less than from the pure worship of god , to down right idolatry . naph , pref. to the reader , pag. , and , ibidem . . whoever is a sincere seeker of god , and truly regenerate , will immediatly discern upon his seeking of god , ipso facto , the profanity and wickedness of all that adhere to the episcopal church . naph . pag. . . it was the peculiar lot of the church of scotland , more eminently than any other church upon earth , to contend against the powers of this world , for the scepter and kingdom of jesus christ , by their protestations , petitions , remonstrances , declinators and all other methods to advance presbyterian interest . naph . pref. to the reader , pag. . . papacy and prelacy have one and the same original , and their adherents are the synagogue of antichrist . naph . pref. to the reader , pag. . and pag. : and pag. . and pag. . . the people of god in these nations ought to rest assur'd that their enemies shall be ruin'd and destroy'd , for the lord hath said that the false prophets shall pass out of the land , and all that countenance them shall be asham'd , and ought we not to believe what god himself hath said . naph . pref. and pag. . . no ecclesiastick is oblig'd to give the king or his council an account of any doctrine preached by him immediately , and prima instantia , he is oblig'd to the presbyterian classis ; and if the king meddle with him , or call him to an account immediatly , he invades the scepter of jesus christ , and if he arrogate unto himself the power of convocating national or provincial synods , he confounds the government of jesus christ with the civil , and invades his authority ; therefore it is not safe , nor scriptural dialect , to say the king is supreme governour over all persons , and in all causes . naph . frequently , and page , and . the royal prerogative in cognoscing upon the doctrine of ministers , is the devil 's great design to endear the powers on earth to the prelates . ibidem . . the presbytry can counter act the acts and statutes of the supreme court of parliament , and can forbid all the subjects to obey those laws , if imposed without their consent . july . anno . act and declaration against the act of parliament . . no man can enter lawfully to the ministry , but by the call of the people , but when the people are malignant , then the presbytery may give them a minister . act. gen. assem . august . . . when the presbytry appointed a fast , upon king james his appointing of a feast , they did nothing but what they were oblig'd in conscience to do . lex rex pref. to the reader . . if the king will not reform religion , the assembly of godly pastors and people ought to reform it , and they may swear a covenant without the king ; and if he refuse to build the lords house , they may relieve and defend one another , when they are opprest and hinder'd in the work and cause of god. lex rex pref. to the reader . . inferiour judges are no less essentially judges and god's vice-gerents on earth than the king himself . lex rex , pag. . . the king is under the law as to its coercive limitation , and ought to be resisted by force of arms. lex rex , pag. . duglas coron . ser. pag. . and elsewhere frequently . . the king is not the final and supreme interpreter of the law. lex rex , pag. . . the king's pretogative royal , and the oath of supremacy are directly contrary to the word of god , and the fundamental laws of this kingdom . naph . pag. . . to allow that the present graceless hirelings and curates , had so much as an external call to the ministry , were as much as to make the god of order , the author of confusion . naph . pag. , . and the true zeal of god would inspire us to eradicate those plants that our heavenly father never planted . ibidem pag. . and to bid the covenanted people of god come to the church , is the height of oppression and rigour . ibidem pag. . . a king that transgresses the law is degenerate into a tyrant , and ought to be ranked amongst such as destroy the peace and advantages of human societies , because they transgress the limits and bounds of their constitution , therefore are they hateful to god and men , and to be looked upon as no better than wolves , tigers , and lions , and the death of such ought to be rewarded by the whole people , and every one of them . de jure regni , pag. . . the oaths given by intrants to their bishops , at their ordination , do not oblige at all , because they bind us to those constitutions that were not allowed by the presbytery . act. gen. assem . decemb. . . . the call of a clear and necessary providence is , enough for christs witnesses to resist and stand up against earthly powers , and to this they are indispensably obliged , when they are in a probable capacity to act successfully , although the motive of self-defence were not conjoin'd ; and all such combinations for just and necessary ends , are warranted before god and men , notwithstanding of any pretended law to the contrary : and to affirm that the first and last covenanters were acted by a spirit of rebellion , is a sin the next degree to the sin against the holy ghost . naph . pag. , . . . . the great law of self-preservation , in its immediate and most natural effects , teach us , and indispensably oblige us to resist kings , and all superiour powers when they command things contrary to the word of god ; nay when the great ends of government are perverted , then the bond thereof is dissolved , and the people thus liberated therefrom do relaps into their primeve liberty , and may upon the very same principles combine and associate for their better defence , that they first enter'd upon unto society . naph . pag. , . . . when the faithful of the land are destitute of the best and surest means to overthrow the present government and wicked governours , they are still oblig'd to use their utmost endeavours . naph . pag. . . we ought not to believe that the primitive christians were so numerous as the first apologists for christianity did give out , they were deceived in a matter of fact , for the sufferings of the martyrs do not at all militate against the lawfulness of defensive arms. lex rex , pag. . . . the very power to extirpate the present government is god's call to do so . cargil's new cov. art. . . we are no more bound by any tie of allegiance to the present governours , than we are bound in allegiance to the devils . cargil's new cov. art. . if the scotch presbyterians under the former reigns had satisfied themselves with the theory of rebellion , and if they had not actually practis'd according to the full extent and tendency of their principles ; then , their writings and seditious sermons might have been tolerated with the greater ease : but since those active gentlemen ventur'd upon the natural conclusions that their principles yielded , so that none of the kings loyal subjects knew but that they were to be murder'd as soon as they stept out of doors . i hope modest men will allow that severe laws were very necessary when the holy scriptures were perverted to destroy the general peace of mankind ; and fiery enthusiasts were made believe , that they might make bold with the life of any man , whom they took to oppose their own dreams , if they fancyed that their neighbours were canaanites and moabites . most of them that bawl'd against the government of charles ii. are such as never understood the temper of our religious incendiaries , or were themselves deeply ingaged in the rebellion ; and therefore i have added to the former papers , the following letter , to undeceive such as are misinform'd , and to let the world see that it was impossible for our kings and parliaments to forbear the making of such laws as our enemies complain of ; when the holy scriptures were wrested contrary to their true meaning , and made to truckle under the hellish designs of incorrigible hypocrites . the following paper is a very authentick one , written by the famous assassin mr. james mitchel , who attempted the life of the arch-bishop of st. andrews upon the streets of edinburgh , and in doing so , wounded the bishop of orkney . this sacrilegious effort he endeavours to justifie from the holy scriptures . the presbyterians cannot take it ill that the monuments of their martyrs are preserv'd ; if they say that all presbyterians have not such principles , i say so too : but then , they must remember , that such were the presbyterians against whom the laws were made under the former reigns ; and 't is difficult to know whether all of them have not the same principles , if once they are provok'd to anger , and if they are consequential to the doctrine of the first puritans : for * goodman saith expresly , that , if the magistrates shall refuse to put mass-mongers and false preachers to death , the people in seeing it perform'd do shew that zeal of god which was commended in phineas , destroying the adulterers , and in the israelites against the benjamites . let any sober man consider what improvemnnts the principles of the following letter are capable of ; and then let him tell me , whether he can name any crimes punished by any magistrates in any corner of the world , more dangerous to human society , than the doctrines that he may read with his own eyes in this letter . i have copied it from that collection of mr. mitchel's papers , which his own consederates took great care to print and preserve in the latter editions of naphtali . the copy of a letter from edinburg tolbooth , february — . me who may justly call my self less than the least of all saints , and the chiefest of all sinners : yet christ jesus calleth to be a witness for his despised truth , and trampled on interests and cause , by the wicked , blasphemous and god contemning generation , and against all their perfidious wickedness . sir , i say , the confidence i have in your real friendship , and love to christ's truth , people , interest and cause , hath encouraged me to write to you at this time , hoping you will not misconstruct me , nor take advantage of my infirmity and weakness . you have heard of my inditement , which i take up in these two particulars ; first , as they term it rebellion and treason , anent which i answered to my lord chancellor in committee , that it was no rebellion , but a duty which every one was bound to have performed in joyning with that party , and i in the year , mr. r. l. being then primar in the colledge of edinburg , before our laureation , tendered to us the national covenant and solemn league and covenant , upon mature deliberation , i found nothing in them , but a short compend of the moral law , only binding us to our duty , towards god and towards men in their several stations , and i finding , that our banished king's interest lay wholly included therein , and both coronation and allegiance oaths , &c. and they being the substance of all loyalty , and my lord , it was well known , that many were taking the tender , and forswearing charles stuart , parliament , and house of lords , i then subscribed both , the doing of which , my lord chancellour would have stood at no less rate , if as well known , than this my present adhering and prosecuting the ends thereof doth now , and when i was questioned what then i called rebellion , i answered , it is in ezra vii . verse . and whosoever will not do the law of god and of the king , &c. but being questioned before the commissioner and the council therea nent , i answered , as i said to my lord chancellour before , in the year . mr. r. l. being then primar in the colledge of edinburg , before our laureation , he tendered to us the national and solemn league and covenant : he stopt me , saying , i 'll wad ye are come here to give a testimony : and then being demanded what i called rebellion , if it was not rebellion to oppose his majesties forces in the face : to the which i answered , viz. my lord chancellour , if it please your grace , i humbly conceive they should have been with us , according to the national and solemn league and covenant , at which answer i perceived him to storm . but , saith he , i heard ye have been over seas , with whom did ye converse there ? answer , with my merchant : but , saith he , with whom in particular ? answer with one john mitchel a cousin of mine own . saith he , i have heard of him , he is a factor in rotterdam , to which i conceded . but , saith he , did ye not converse with mr. livingston , and such as he , to which i answered , i conversed with all all our banished ministers . to which he replyed , banished traitors , ye will speak treason at the bar. then he answered himself , saying , but they would call the shooting at the bishop an heroick act. to which i answered , that i never told them any such thing , but where did you see james wallace last ? answer , towards the borders of germany some years ago . but what alled you at my lord st. andrews ? ( pointing at him with his finger ) answer , my lord commissioner , the grievous oppression , and horrid bloodshed of my brethren , and the eager pursuit after my own , as appeareth this day to your grace , and to all his majesties honourable privy council . after which he commanded to take me away , that they might see what to do next with me . the second is , the shooting of the shot intended against the bishop of st. andrews , whereby the bishop of orknay was hurt , to which i answered my lord chancellor in private , viz. that i looked on him to be the main instigater of all the oppression and bloodshed of my brethren that followed thereupon , and the continual pursuing after my own , and , my lord , as it was credibly reported to us ( the truth of which your lordship knows better than we ) that he kept up his majesties letter inhibiting any more blood upon that account , until the last six was execute : and i being a soldier , not having laid down arms , but being still upon my own defence , and having no other end nor quarrel at any man ( but according to my apprehension of him ) that as i hope in sincerity with fixing either my sense or action upon the covenant it self , as it may be understood by the many thousands of the faithful , besides the prosecution of the ends of the same covenant , which was , and in that point the overthrow of prelates and prelacy , and i being a declared enemy to him on that account , and he to me in like manner . so i never found my self obliged , either by the law of god , or nature , to set a centry at his door for his safety , but as he was always to take his advantage , as it appeareth , so i of him , to take any opportunity offered . moreover , we being in no terms of capitulation , but on the contrait , i by his instigation being excluded from all grace and favour , thought it my duty to pursue him at all occasions : also my lord , sir william sharp making his apology , anent his unhandsome and cheating way taken , he took me , under pretence to have spoken with me about some other matters . i not knowing him until five or six of his brothers and his servants were laying fast hold on me , they being armed of purpose , desired i would excuse him , seeing what he had done was upon his brothers account , which excuse i easily admitted , seeing that he thought himself obliged to do what he did to me , without law or order in behalf of his brother , much more was i obliged to do what i did in behalf of many brethren , whose oppression was so great , and whose blood he caused to be shed in such abundance . moreover , he persisting in his bloody murthers , as witnesseth the wounding of mr. bruce at his taking , by his emissaries some few days before that fell out concerning himself . now if by any means in taking him away , i could have put a stop to the then currant persecution . thus far i have truly resumed what passed . but this answer to the second part of the inditement may be thought by some to be a step out of my ordinary way ; wherefore i shall offer to your consideration that passage deut. . . wherein it is manifest , that the seducer , or inticer to worship a false god , is to be put to death , by the hand of those whom he seeks to turn away from the lord , especially by the hand of the witnesses , whereof i am one , as it appeareth deut. . which precept i humbly take to be moral , and not merely judicial , and that it is not at all ceremonial , or levitical ; and as every moral precept is universal , as to the extent of place , so also as to the extent of time , and persons . upon which command , sir , i think that phinehas acted in taking away the midianitish whore , and killed him whom she had seduced , num. . . also elijah by virtue of that precept gave commandment to the people to destroy baals priests , contrary to the command of the seducing magistrate , who was not only remiss and negligent in executing justice , but became a protector and defender of the seducers . then , and in that case , i suppose it is the christians duty not to be very dark . moreover , we see that the people of israel chron. . . destroyed idolatry not only in judah , wherein the king concurred , but in israel and in manasseh , where the king himself was an idolater . and surely what all the people was bound to do by the law of god , every one was bound to do it , to the uttermost of their power and capacity : and as it was in zach. . . there the seducer's father and mother shall put them to death : i take this to be meant of the christian magistrate ; but when he is withdrawn by the seducer from the exercise of office and duty , and is become utterly remiss and negligent in putting the seducer to death , according to god's express law , which is not to be expected of him , for then he should do justice upon himself , but is become a protector and defender of the idolater ; then i doubt not , but that it doth become the duty of every christian , to the uttermost of his power and capacity , to destroy and cut off both idolatry and idolaters . yea , these presumptuously murthering prelates ought to be called so by the avenger of blood , when he meeteth them , by the express commandment of god , seeing the thing is manifestly true , and not to have liberty to flee to such cities of refuge , as the vain pretext of lawful authority : but they should be taken from the horns of such altars , and be put to death . moreover , was it spoken concerning amalek , upon the account he designed and resolved the extirpation of the lords people and truth , which are his throne , upon which he put forth his hand , and because he took occasion against them , exod. . . num. . . he endeavoured god should not have a people to serve him according to his revealed will upon earth : and if he could have effectuate his design , there should none have lived , who would not have worshiped and served him , and his idol gods : and for the better effectuating his design , he took occasion against them , when they were wearied coming out of aegypt , deut. . , . and the reason there annexed is , he feared not god. and because i know that the bishops both will and do say , that what they did against the lords people , whom they murthered , they did it by law and authority , but what i did was contrary to both . i answer , the king himself and all the estates of the land , and every individual person of the land , both were , and are obliged by the oath of god upon them , to have by force of arms extirpated the perjured prelates and prelacy , and in doing thereof to have defended their lives and fortunes , the covenants being engaged to on these terms , viz. after supplications , remonstrances , protestations and all other lawful means have been used now for that effect : as the last remedy we took up arms , upon which condition , our nobility , and all the representatives of the nation , according to the national covenant , and solemn league and covenant , gave to the king both the sword and the scepter , and set the crown upon his head ; and he accordingly received them , and promised and sware by the ever living god , to use and approve them for the use aforesaid : and especially in order to the performing this article , viz. the extirpation and overthrow of prelates and prelacy , and now they vaunt of authority ; of what authority do they mean or speak of , truly i know not , except it be the authority of their aggregated gods , new gods , gods of whom they have their gain , life and standing , chemosh or bacchus , which drunken moab delighted to dwell within dark cells , ash●aroth , or venus , whom they worship of the female kind , because of their adulteries and whoredoms , as also malcome , or molock , which signifies tyrannical king , or a devil , if they will have it so , in whose arms and power they put their poor infants and posterity to be burnt according to his lust and pleasure , amos . vers . . psal . . . and their mammon , which they delight to worship daily , together with their own bellies , whose glory is their shame , who mind earthly things , whose end will be destruction , except they repent , which there is little probability of , ph. . vers . . to which we may add their abominable pride , and blasphemous perjuries , then their gods will be equal in number to the whore their mothers sacraments , from whom they have their being , strength and standing , and from the devil their father , who was a deceiver and murtherer from the beginning . and now seeing the prelates possess whatever their god chemosh giveth them to possess : then should we not possess what the lord our god giveth us to possess , viz. the eternal truths manifested to us in his revealed will , and keep and defend the same from all innovations and traditions of his and our adversaries , defend our lives and liberties out of the hands of our usurping enemies , judg. . . for sure i am , that god once dispossessed the prelates and malignants of all these ; and should they again possess them through our defect ? god for bid , but the like of this work our murthering prelates like not , who plead like the whore their mother for passive obedience , and that all the lord's people , who may not comply with their idolatries and persidies , should lay down their bloody axe , with whom too many of our hypocritical , time-serving and perfidious professors do agree , who had rather abide with reuben among the sheepfolds , than jeopard life or fortune in the help of the lord against the mighty ; do not consider the bitter curse pronounced by the angel of the lord against meroz , to which immediately he subjoins a blessing on jael the wife of heber the kenite . others excuse themselves thus , vengeance is mine , and i will repay it , but so the throne of judgment is the lords , and by this they will take away the use and office of magistracy , which erroneous principles i detest : for god even in the working of miracles in dividing the red sea , exod. . . commanded moses to stretch forth his rod : and christ when he opened the blind man's eyes , maketh use of clay and spittle , tho indeed i mean not of any who were willing to have helped , but wanted opportunity , yet there are many peevish time serving professors , who shall never suffer , so long as they have either soul or conscience to mortgage , providing that they may keep them from suffering . and if it will not do their business , it seemeth before they suffer , they resolve to sell all out at the ground . now , sir , i have neither misinterpret scripture , nor misapplyed it , in regard of the persons here hinted at , nor been wrong in the end , which ought to be the glory of god , the good of his church and people . then i think that some persons ought to forbear to scourge me so sore with their tongues , while i am not yet condemned by the common enemy . and my hearing of some things reported by some behind my back , hath occasioned my writing to you at this time . o , sir , be intreated to pray to the lord in my behalf , that he would be pleased out of his mercy and goodness , to save me from sinning under suffering in this hour and power of darkness : for my soul is prest within me in the search betwixt sin and duty , viz. lest i should be niggard and too sparing of my life , when god calleth for it : and on the other hand , too prodigal and lavish of it , in not using all legal defences in preserving of it , and in any of the like nature ; i am in a strait , o lord , undertake for me . sir , i hope ye will excuse me in sending you these indistinct and irregular lines , when you consider my present condition . sir , believe me , i would many times , when i am before them , think a scaffold a sweet retirement , lest they should cheat and deceive me , in making me either to stain the declarative glory of god , my own conscience , or his people and interests , and wronging of them , either by opening the enemies mouth against them , or letting loose their hands upon them ; henceforth let the adversaries both say and do what they can , yet the righteous shall hold on in his way , and he who hath clean hands will be stronger and stronger , job . v. . but he that saith unto the wicked , thou art righteous , him shall the people curse , nations shall abhor him , prov. . v. . farewel in the lord. sic subscribitur mr. james mitchel : finis . notes, typically marginal, from the original text notes for div a -e * continuat . * a true account of the horrid conspiracy against the king , &c. printed by tho. newcomb . edit . . . contin . p. . aeli . hist . var. dr. paterson , dr. caincross . nals . coll. vol. pag. . vid. p. , & . ib. p. . ib. p. . contin . p. . pag. . ans . scot. eloq . p. . pag. . ibid. * this is glanced at in a late letter written by a presbyterian minister to a member of parliament , p. . p. . * presb. inquisit . pag. . buchan . hist . lib. . calvin . inst . lib. . and again , lib. . c. . § . sane si veri episcopi essent , aliquid eis in hac parte auctoritatis tribuerem , non quantum sibi postulant , sed quantum ad politiam ecclesiae ritè ordinandam requiritur . vid. nals . coll. . vol. and the k's large manifesto . pag. . pag. . pag. . vid. hist . obs . mss. by guth . montross def . at philiphaugh . pag . ibid. ibid. gen. ass . . p. mihi . printed by ev. tyler , edinb . an. . an. . nals hist col. . vol. p. . v. king 's large manifesto . & nals . hist . coll. vol. pag. . * nal. hist . coll. vol. ans . to the reasons . pag. . † than . i. theologie morale des jesuites , pag. mihi , . a cologne , an. . en verite , mes peres , il ya bien de la difference entre rire de la religion , & rire de ceux qui la profanent par leurs opinions extravagantes . ce seroit une impietè de manquer de respect pour les veritesque l' esprit de dieu à revelées : mais ce seroit une autre impietè de manquer de me pris pour les faussetez que l' esprit de l' homme leur oppose . * nals . hist . coll. vol. pag. . pag. . july . . ante mer. sess . . p. mili . act and declar. against the act of p. pag. . pag . pag. . ibid pag. . ibid. pag . ibid. ibid. ibid. ibid. pag. . ibid. pag. . pag. . pag. . * nals . coll. . vol. pag. . pag. . ibid. ibid. * continuat . pag. . pag. . pag. . ibid. ibid. ibid. ibid. pag. . ibid. ibid. ibid. ibid. * aelian . var. hist. * ad illustriss . vir. car. coss . franciae maresch . in jephth . tragoed . praef. absurdam fortasse ; rem facere quibusdam videbor : qui ad te , hominem ab ineunte aetate militaribus imbutum studiis & inter arma tubasque semper versatum munusculum hoc literarium mittam : sed ii fere hoc absurdum existimaturi sunt qui aut harum rerum inter se consensionem non salts animadvertunt aut ingenium tuum parum habent perspectum . neque enim inter rei militaris & literarum studium ea est quam plerique falso purant discordia , sed summa potius concordia & occulta quaedam naturae conspiratio ; quanquam enim superioribus aliquot saeculis sive hominum inertia sive falsâ quâdam persuasione divisae fuerunt hae professiones , nunquam tamen perversa imperitorum opinio tantum potuit ut ipsae inter se veterem illam & naturalem ( ut it a loquar ) cognationem obliviscerentur . † hist . of the consp . against k. ch. ii pag. . continuat . pref. p. . * bishop brownr . serm. lon. printed , . ser. . pag. compared with williamson's serm. jun. . . pag . * r. b. answ . to the scotch eloq . pag. * guth . mss. vid. nals . coll. vol. from pag. , to . * vid. act of parl. for settling the peace of the church , edinbugh , june . . notes for div a -e de jure regnipag . , . vide seasonable warning . an. . * see dangerous positions by bishop bancroft , p. . the censures of the church revived. in the defence of a short paper published by the first classis within the province of lancaster ... but since printed without their privity or consent, after it had been assaulted by some gentlemen and others within their bounds ... under the title of ex-communicatio excommunicata, or a censure of the presbyterian censures and proceedings, in the classis at manchester. wherein . the dangerousness of admitting moderate episcopacy is shewed. ... . the presbyterian government vindicated from severall aspersions cast upon it, ... in three full answers ... together with a full narrative, of the occasion and grounds, of publishing in the congregations, the above mentioned short paper, and of the whole proceedings since, from first to last. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the censures of the church revived. in the defence of a short paper published by the first classis within the province of lancaster ... but since printed without their privity or consent, after it had been assaulted by some gentlemen and others within their bounds ... under the title of ex-communicatio excommunicata, or a censure of the presbyterian censures and proceedings, in the classis at manchester. wherein . the dangerousness of admitting moderate episcopacy is shewed. ... . the presbyterian government vindicated from severall aspersions cast upon it, ... in three full answers ... together with a full narrative, of the occasion and grounds, of publishing in the congregations, the above mentioned short paper, and of the whole proceedings since, from first to last. harrison, john, ?- . allen, isaac, th cent. [ ], , - , [ ] p. printed for george eversden, at the signe of the maiden-head in pauls church-yard, london : . the dedication is signed: john harrison moderator. "in a controversy about presbyterian church government arose between the rev. isaac allen of prestwich and other episcopalians and the manchester classis, and harrison was deputed by that presbytery to write in their defence." this is the resulting volume of papers written on both sides. -- dnb. text continuous despite pagination. annotation on thomason copy: "may ". reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng allen, isaac, th cent. -- excommunicatio excommunicata. presbyterianism -- early works to . episcopacy -- controversial literature -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the censures of the church revived . in the defence of a short paper published by the first classis within the province of lancaster , in the severall congregations belonging to their own association , but since printed without their privity or consent , after it had been assaulted by some gentlemen and others within their bounds , in certain papers presented by them unto the said classis , and since also printed together with an answer of that classis unto the first of their papers , without their knowledg also and consent , under the title of excommunicatio excommunicata , or a censure of the presbyterian censures and proceedings , in the classis at manchester . wherein . the dangerousness of admitting moderate episcopacy is shewed . . the jus divinum of the ruling elders office is asserted and cleared . . the aspersions of schisme and perjury are wiped off from those that disown episcopacy . . the being of a church and lawfully ordained ministry , are evidenced and secured sufficiently in the want of episcopacy . . the scriptures asserted and proved to be the sole supreame judge of all controversies in matters of religion , and the only sure interpreter of themselves , not councils , or fathers , or the universall practice of the primitive churches . . the presbyterian government vindicated from severall aspersions cast upon it , and also the first classis within the province of lancaster and their actings justified , in their making out their claime to the civill sanction , for the establishment of that church government and power which they exercise ; and likewise a cleare manifestation , that their proceedings have been regular and orderly , according to the forme of church government established by ordinance of parliament . in three full answers , given to any thing objected , against their proceedings , by the aforesaid gentlemen and others , in any of their papers . together with a full narrative , of the occasion and grounds , of publishing in the congregations , the above mentioned short paper , and of the whole proceedings since , from first to last . london , printed for george eversden , at the signe of the maiden-head in pauls church-yard . . to the reverend and beloved , the ministers and elders meeting in the provinciall assembly of the province of london ; the ministers and elders of the first classis of the province of lancaster , meeting at manchester , do heartily wish the crown of perseverance in a judicious and zealous defence , of the doctrine , government and discipline of the lord jesus , both theirs , and ours . reverend and beloved brethren : when the sun of righteousnes had first favourably risen to them that fear the name of god in this land , after a dark and stormy night of corruption and persecution ; then , even then were the quickning beams of the sun of civil authority in this inferionr world caused first to light upon you , to form your renowned city into severall classes , and afterwards into a provinciall assembly : not onely that you might have the birth-right of honour ( which we cheerfully remember ) but also , that being invested with authority from jesus christ , and the civill magistrate , you might be prepared to stand in the front of opposition , the powers of hell being startled and enraged at the unexpected reviving of gospel government and discipline , which seemed so long to lye for dead ; and , that having your strength united , you might be enabled and encouraged to plead the cause of god against the divine right of episcopacy , and for the divine right of the ruling-elder , that the one might not be shut out of the church , and the other might not recover in the church ; both which have been , and still are under design . vvhat you have already done this way , as a thankfull improvement of divine favour , and with speciall reference to the respective classes and congregations within your province , doth evidently appear in your vindication of presbyterian government , and your jus divinum ministerii evangelici : which choice fruits of your provinciall assembly , are not onely refreshing and satisfying for the present , but do promise fair for time to come ; such clusters do shew there is a blessing in the vine , which the lord of the vineyard continue and increase . when you , our reverend brethren , had first been shined upon , and made so fruitfull , the divine grace caused a second enlivening beam of civill authority to fall upon this remote and despised county , to constitute in it also , severall classes , and afterwards a provinciall assembly ; since which time such heavenly influence hath been stayed . as our lot hath happily fallen to follow you in the favour of god , and civill authority , so we have unhappily fallen into your lot , ( especially this classis ) to be followed with the anger , opposition , reproaches and contradiction of men of contrary mindes : which though hid in the ashes in great measure formerly , and but sparkling now and then , here and there in a private house or congregation , yet when we would conscientiously and tenderly have improved the government , for the instruction of the ignorant , and reformation of the prophane , it brake out into a flame ; and no way , but that flame must be hasted to such a beacon , that it might not be quenched , till the nation had seen and taken notice , especially the whole opposite party awakened , a very design . you have pleaded the civil authority for your acting in the government , but have setled the government it self ( for the satisfaction of your own consciences , and the consciences of the people of god ) upon the firm basis of divine scripture authority , and so have we : thence you have been authorized to bring into the church , and keep in it ( by the mercifull intervention of civill authority ) the despised governing elders ; and so shut out of the church , and keep out of it , that lordly and self-murthering episcopacy ; and so have we . you have been forced to flie to the testimony of your consciences , concerning your aims , and ends in your publick undertakings , in the cause of god , and so have we . it was scarce possible for you to wipe off the dirt cast upon you , but some of it would unavoidably fall upon them that cast it ; nor can we . vpon these , and other considerations , we knew not in what name of right , to publish our enforced vindication in the same common cause , but in your name , who have gone before us in the work , and have afforded us light and encouragement , whose seasonable and solid labours , have already found acceptance in the church , and blessing from god. and we pray that your bow may abide in strength , and the armes of your hands may be made strong by the hands of the mighty god of jacob , that though the archers have sorely grieved you , and shot at you , and hated you , yet you may still possess the rich blessing of truth in doctrine , government and discipline , and may foyl the adversaries thereof , till the renewed , and enlarged favour of god hath overspread this nation with the reformation , so happily begun ; and till that , so much desired , prayed for , and endeavoured accommodation of dissenting brethren ( alas , alas ! too hardly attained ) may sincerely , edifyingly , and lastingly be effected ; that when all our undermining , scorning and opposing enemies , do hear , and see these things , they may be much cast down in their own eyes , perceiving that this work hath been wrought of our god , in whose arms of mercy and truth we leave you , and the cause we manage . manchester jan. . . signed in the name and by the appointment of the class , by john harrison moderator . the epistle to the reader . it is no new thing , that such workes as have been most eminently conducing to the glory of god and the churches greatest wellfare , have met with strong oppositions . when the adversaries of judah and benjamin heard , that the children of the captivity builded the temple unto the lord god of israel , they set themselves diverse waies to hinder and obstruct the worke . when sanballat , and tobiah , and the arabians , and the ammonites , and the ashdodites , heard that the walls of jerusalem were made up , and that the breaches began to be stopped , then they were very wroth , and conspired all of them together , to come and to fight against jerusalem and to hinder it . when jesus christ the eternall son of god , the brightness of his fathers glory , and express image of his person , appeared in the world cloathed with our nature , though he came about a worke of greatest consequence that ever was , yet his enimies withstood and opposed his kingdome . of this the psalmist prophesied before it came to pass , psal . . , . why did the heathen rage , and the people imagine a vaine thing ? the kings of the earth set themselves , and the people take counsell together , against the lord , and against his annointed , saying , let us breake their bands asunder , and cast away their cords from us . and this the church saw fulfilled , who in their prayer unto god , applied unto the times , wherein they lived , what he , by the mouth of his servant david had foretold so long before , saying , for of a truth against thy holy childe jesus , whom thou hast annointed , both herod and pontius pilate with the gentiles and the people of israel were gathered together for to do whatsoever thy hand and thy counsell determined before to be done . it would be here too long to go through the books of the n. t. and tell what persecutions were raised against the apostles of our lord and saviour for executing that commission which he had given them , when he commanded them to go teach all nations ; or to go through the story of the church , and speak of the diverse kindes of tortures and torments , which thousands of all rankes endured in the times of the ten primitive persecutions under the heathen emperours ; to tell of the martyrdome of ignatius , polycarpus , justin martyr , irenaeus , cyprian , and many others , glorious lights , and worthy confessors of the truth , for no other reason but because they studied to advance christs gospell . we will instance something in latter times . when the romish synagogue having most abominably apostatiz'd both in doctrine , worship , discipline , and governement ; luther and other faithfull servants of christ did earnestly bend themselves to endeavour a reformation in religion , the antichristian world was mad with fury . to come yet a little nearer home . when religion was reformed in scotland in doctrine and worship , the church of christ there had many conflicts , and the worke was long obstructed , before the governement and discipline of christ could be fully established amongst them ; as it is in fresh remembrance , what troubles they passed through more lately , in their contending against episcopacy , and the ceremonies which had been introduced amongst them , to the great prejudice of their ancient church governement and discipline . but here it may not be forgotten , how , when the parliament of famous memory that was convened eighteen yeares agoe , having taken into their pious consideration the condition of our own church at home , and judging that a further reformation in matters of religion , then had been made in the daies of queen elizabeth , was necessary , and setting upon that work , as also the vindication of the liberties of this english nation , were forced to take up armes for their own defence against that partie , that could not brooke the reformation , which they intended . and to what an height that opposition grew in after time , and with what difficulties they conflicted for many years together , because they would not give up that cause , they had undertaken to defend , is so well known to even such as may be but strangers in our israel , that we may spare the pains of a full recitall . but yet nothing of all this is to be wondered at ; satan must needs be like himselfe , and stir the more when he sees his kingdome begin to shake : and corruption will rage when it is crossed . god also hath a wise hand in these oppositions , not only thereby the more inflaming the zeal and brightning up other graces in his faithfull servants , trying and exercising their faith and patience , the purging and purifying and making them white ; but also getting himself the greater glory , when his worke is carried on , notwithstanding the greatest opposition of his and his churches enemies . and here we cannot but with all thankfullness to almighty god , take notice of this hand , that was most eminently lifted up in the worke of reformation begun by that late forementioned parliament , as there is cause , why also we should to the honour and glory of his great name , and the praise of that parliament , unto the generations that may come hereafter , acknowledg their unwearied pains , courage , and constancy in that worke . much was done , yea very much by that illustrious and worthy parliament . by them the foundation of reformation was laid in the solemne league and covenant , which they not only took themselves , but ordained should be solemnely taken in all places throughout the kingdome of england , and dominion of wales . and for the better and more orderly taking thereof appointed and injoyned certain directions to be strictly followed . and in pursuance of this league and covenant ( engageing every one that tooke it , in their severall places to indeavour the refomation of religion in england and ireland in doctrine , worship , discipline and governement , according to the word of god , and the example of the best reformed churches , and to bring the churches of god in the three kingdomes to the nearest conjunction and uniformity of religion , confession of faith , forme of church government , directory for worship and catechizing . ) after consultation had with the reverend , pious , and learned assembly of divines called together to that purpose , they judged it necessary that the book of common prayer should be abolished , and the directory for the publick worship of god , and in their ordinance mentioned , should be established and observed in all the churches within this land , as appears by their ordinance of january the . . for that purpose . by them prelacy , that is , church government by archbishops , bishops , their chancellors and commissaries , deanes , deanes and chapters , archdeacons , and all other ecclesiasticall officers depending on that hierarchy , was extirpated according to that covenant , as appears by the ordinance they passed october the . . for the abolishing archbishops and bishops within the kingdome of england , and dominion of wales , by them also after the passing of severall ordinances for the setling of the presbyterian governments by parts before , at length that progress was by them made in that work , that they passed the ordinance of . establishing the forme of church government to be used in the church of england after advice had with the assembly of divines . by their authority , and according to the rules and directions by them given for that purpose , they setled the presbyterian government in the province of london , and in this province of lancaster , and in some other parts of the land , whereby they sufficiently awarranted those , that should act therein according to their ordinances , that they are secured against that danger of a premunire , with which some ( as will appear from the following papers ) hath been threatned . what obstructions this work of reformation so happily begun , did after meet with from severall parties , or how it came to passe , that this government was setled throughout the land , we are not willing here so much as to mention , desiring rather in silence to acknowledge the righteous hand of god , in bringing us back again into the wildernesse of confusion , to wander there for severall years together , when we had been upon the borders of a just settlement , and thereby correcting an unthankfull people , and unwilling to be reformed according to their covenant , then by making complaints against any , to seem to murmur at his just dispensation ; especially considering , that we are not without hope , but that the wise and mercifull god may have reserved the honour of finishing this work and building upon that foundation , which was by them laid in troublous times for a fitter season , when the people of this nation , having been convinced of the mischiefs and miseries of an ungoverned church by the long want of church government in it , may be the more ready to give the more chearfull entertainmant to what may be established by some after - parliament . and who can tell , but the hands of sundry of the same zerubbabels , that laid the foundation of this work , their hands may also finish it ? but however thus we see , that the worke of reformation , and particularly of churches and nations , is not a work that goes on easily , it meeteth with opposition , not only often from enemies , but sometimes even from professed friends . and if that parliament that cast out episcopacy , and established the presbyterian government in the room thereof , did not carry on that worke so far , but through much difficulty ; it is not to be thought strange , if the same spirit of opposition , that they wrestled with , should after they were risen , discover it selfe to the interrupting and hindering of those that acted upon their ordinances , in the exercise of that government and discipline , which they so established . we cannot but imagine , that sundry throughout the land have reason to complaine of the like , if not far worse , then we have met with . but as touching our selves it was our publishing a short paper in our severall congregations , and herewith printed , that was the occasion of those contests betwixt us and the gentlemen we have to deale with , that are now made publick to the world . what the designe of that paper was , we leave it to all indifferent persons to consider , nothing doubting but that all equall judges will conclude , it was very honest , and did not merit such unhandsome handling , as it after met with . but how matters after proceeded betwixt us and the gentlemen that assaulted it , untill without our privity and consent both that and other papers , that after passed on both sides , were by them printed , our narrative following will give a full account ; whereby also it will be evident , that we are forced into the field for our own defence , as it will be further manifest to every reader from the papers themselves , which we here publish , we are meerly on the defensive part . and if the reader be pleased to take notice from our narrative , that it was in july last that we first met with all the papers in print ; and further observe thence , that we had been before that time in a treaty with them , touching a meeting in order to an accommodation , during which time , we had not any thoughts of returning any answer in writing to their last papers ; and that notwithstanding our severall other employments in the meane season , our answer to those papers had fully passed the class november the . of this same year , as appears by the date they beare , according to the subscription of them by the moderator ; we cannot conceive that he will judge , we have neglected any time that could with conveniency have been redeemed for the hastening our answer abroad in the world . and now untill they see the light , the transcribing them faire for the press , and the printing of them , drinkes up the remainder of the time . all that we have now further to acquaint the reader with ; is to give him an account of some things in reference to what we here publish . we have printed over again all the papers that formerly passed betwixt them and us , because we could not answer severall things in theirs , without some speciall reference to both their papers and ours ; and we judged it to be the fairest way to present all entirely to the readers view , that thereby he might be able the better to judg concerning the whole , especially considering what we now publish , might perhaps come into the hands of sundry , that had never seen what had been before by them printed . we have not omitted to print the title given by them to the papers , as they were by them published , that by comparing their papers with their title , and our examination of them , together with that tast we give in the close , of that spirit they discover in them , the reader may the better judge , how their discourse doth suit with the title given to it . we have also therewith again printed their preface , that they might not have any occasion to say of us , that we had a mind to suppress any thing of theirs , which they perhaps might judg materiall ; though from our narrative and animadversions on this their preface in the close of that our narrative , the weight that is in it will be tried . the paper which we published in our congregations , and that followes our narrative , though approved by the provinciall , yet being directed only to the congregations of our own association , was drawn up short , being for the use of those that were not altogether strangers to the discipline , it having been practised amongst them for severall yeares before ; and the rules whereof , as they are more fully and particularly held forth in the forme of church government established by the parliament , so had been more fully expounded to them in our publick ministry , as there hath been occasion . but here we must further acquaint the reader , that the errours and depravations of this paper , which we found in it , as it had been by them printed , we have rectified ( as we well might ) according to the originall , and now exhibit it to the readers view , as it was when it passed from us . we have printed their first paper , as we found it printed by themselves , only we have added the rest of the names that were subscribed to it , when it was presented unto us , that so those that were represented to us as the subscribers of it , may own it or disown it as they see cause . we have divided our answer to their first paper into eleaven sections , as also the last paper of theirs ( on which we animadvert ) into the like number , that so by comparing all together , it may be the better discerned , how they have dealt with us , what they reply to and what they omit ; and we leave the whole , together with our animadversions on the severall sections of theirs , to be judged of by the reader . we have also printed their two last papers , as we found them printed by themselves , and have noted in the margents of them both the variations ( which yet are not great ) from the copies , that were presented unto us , and whereof the letters cl. and cop. prefixed to those variations ( and intimating how it was in those copies , that were exhibited to the class ) are an indicium or the sign . we confess our answers to their two last papers are now grown to a greater bulke then we first intended , or then what some perhaps may judge necessary ; but we wish it might be considered , that if some things that fall into debate betwixt them and us , be not of generall concernement , yet the discussion of them being of use for our vindication , and the discovering unto them their errours and faults , we conceive that in those respects it was requisite ; although the reader may find severall things spoken to , that be of common use , and whereof we give him some account at the end of this epistle , as also where they may be found ; that such as have not either leisure or will to peruse the whole , may take a view more speedily , of what they may chiefly desire to read . when we were to give our reasons , why we could not consent to admit of episcopacy moderated , we considered that the point touching episcopacy having been so fully discussed by farre abler pens , we thought it might be the fittest for us to insist chiefly upon the inconveniency and dangerousnesse of that government , and what we in this land and the neighbour nation had experienced in those respects . in another place we urge some arguments to prove a bishop and a presbyter to be , in a scripture sense of those words , all one . what is spoken touching the jus divinum of the ruling elders office was occasioned from the texts we had urged ( though it was but by the way ) in our answer to their first paper , and their excepting in their second , against our alledging those texts for that purpose . but we do here professe , that we do not discusse that point our selves ; we only transcribe what is solidly and fully done concerning it to our hands , by other reverend and learned brethren ; and therefore when in our title we mention the clearing up of the jus divinum of the ruling elders office , the reader is so to understand that branch of it , as when we come to speak of that point particularly , we there give him our reasons of that transcription . we have now no more to acquaint the reader with , and therefore shall leave the whole to his perusall , not much mattering the censures of loose and prophane spirits ; though we hope with such as are unprejudiced and zealous for reformation , our endeavours shall find some acceptance . and having the testimonie of our consciences that in the uprightness of our hearts , we have aimed at the glory of god and the good of his church , in what we now send abroad into the world , we do not question , but that god , who is the trier of the hearts and reines , and the god of truth , will not only own that good old cause of his , in the defence whereof so many of his faithfull servants have suffered in former times , but us also the meanest and unworthiest of his servants , in this our standing up for it , and so bless our labours herein , that they may be of some use for the publique good . the father of lights , and god of our lord jesus christ , the prince of peace give unto us all , and to all his , the spirit of wisdome and revelation , in the knowledge of his will , guide our feet in the waies of peace , and after our manifold and great shakings , settle the affairs both of church and state upon some sure foundations , to the glory of his own great name , and the everlasting comfort , peace , and wellfare of all his people . amen . an account of some of the principall things in the ensuing discourses . . the dangerousness of admitting moderate episcopacy shewed . pag. . . the jus divinum of the ruling elders office is cleared . pag. . . the nature of schisme opened , and the imputation thereof , taken off those that disown episcopacy . pag. . . the being of a church and lawfully ordained ministery , secured in the want of episcopacy . pag. . . the imputation of perjury taken off from such , as do not again admit of episcopacy . pag. . . the claim of the presbyterian government to the civill sanction made good in the fourth section of our answer to the gentlemens first paper , and further in our animadversions on their last , pag. . . the scriptures proved to be the sole supreme judg in all matters of religion . pag. . . councils and the unanimous consent of fathers not to the rule of the interpretation of the scriptures . pag. . . civill penalties not freeing from ecclesiasticall censures cleared . pag. . the title of the papers , as they were printed by the gentlemen , together with their preface . excommunicatio excommunicata . or a censure of the presbyterian censures . and proceedings of the classis at manchester . wherein is modestly examined what ecclesiasticall or civill sanction they pretend for their new usurped power : in a discourse betwixt the ministers of that classis , and some dissenting christians . the preface . in such an age as this , when the heat of vaine and unprofitable controversies has bred more scriblers , than a hot summer ( in the comedians simile ) does flies , it might seem more rationall , according to solomons rule , for prudent men to keep silence , then to vex themselves and disquiet others with such empty discourses , as rather enlarge then compose the differences of gods people . it was a sad age , that of domitian ; of which the historian affirmeth , that then inertia pro sapientiâ erat , ignorance was the best knowledge , laziness and servility was the best diligence ; and we could wish this age did not too much resemble that . but when we see every marsyas with an old pipe of minerva's , dares contend with apollo ; that men of low and cheap abilities , are too loud and too hard for men of the choicest and best design , certainly inertia pro sapientia erit . he 's the best orator that dwels in silence , and he 's the wisest man , that keeps the privacy and recluseness of his own ville . hannibal once told scipio , that it had been better both for rome and carthage , if both of them had been contented within their own bounds ; and possibly it had been more honourable both for our brethren of the presbytery , and our selves , had we made our lists more private , and plaid our prizes only behind the curtains : for so we had confined and determined our ignorance to our own sphere , and our defects had been visible to no eyes but our own . but as antalcidas objected to agesilaus , the spartans have made the thebanes fight whether they would or no ; the exasperations and bitterness of our brethren , have lent cowards courage , and provoked us to combate whether we would or no. miserum est pati , nec licere queri ; 't is a hard case to be hurt , and to have our mouths stopt ; to suffer , and to be obleiged not to complain , qui unam patitur injuriam , invitat aliam ; 't is a certaine rule with the men of this perswasion , if you take a blow from them on one cheek , you cannot be christians in their calender , unless you turn the other also . we had well hoped , that what tully notes to be the eloquence of atticus , respondere sciat me sibi , dum taceo ; our silence and our patience might have been good orators for us , to have answered the pretensions of their power , the disguises of their popular discourses , and their harsh proceedings towards us : but the more we suffered , they triumphed the more ; and because it was our judgement and choice to dwell in silence , they thought we either could not , or durst not speak . but nemo nobis amicis uti potest & adulatoribus . they shall find we are their friends , but not their parafites ; we will speak that truth which we understand ; beseech the good spirit to lead them and us into all truth ; and in this mean and inconsiderable service , we appeal to the witnesses within us , that we speak nothing out of pride or envy , or with unchristian reflections upon our sufferings , but with a hearty desire of peace ; that they or we may be convinc'd , and at last meet by a unity of the spirit in the bond of peace . we shall not present the rooms and modell of the whole house in the porch , yet we shall preface a recitall of those grievances , which made us open our mouths in this discourse , ne extorqueretur nobis causa lucii cottae patrocinio ; lest we might seem to fear the giant of presbytery , and to thinke it were only that palladium that would preserve the city of god. about seavenmonths since , the classis of manchester publisht their breviats or censures , against all that came not in to them for triall and examination ; wherein they go to the high waies , and compell all to come in and give submission to their government , by subjecting themselves to examination by the ministers and elders ; not only such as may be suspected to be ignorant or scandalous , but all of all elevations , of all judgments , must come under the inquisition ; not so much ( we fear ) to fit them for the sacrament , as to teach them obedience , that they may know themselves , as tiberius said of the senate , that they are homines ad servitutem nati ; to owe an obedience to their new masters , which they must pay under the grand penalties of suspension and excommunication . in answer to these , bruta fulmina , we with all meeknesse and humility sent them one single sheet of paper , desiring satisfaction in some things wherein our reason and religion obliged us to be of a different judgment from them . this one sheet they return'd in seven , an answer long enough , if it be sound enough . to satisfie us in our scruples , and in their proceedings , they pretend for what they do , both an ecclesiasticall and civill sanction ; a commission from christ and the state also . but that maxime of the ancient will here be found true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our own laws built upon passion and interest , are commonly lawless . it is apparent to us , that their new lights have no light from antiquity or primitive forms ; that their new rules have no establishment , either by the laws of the christian church , or the laws of this land. st. jerome said of origen , that ingenii sui acumina putat ecclesiae esse sacramenta ; an imagination sure of our presbyters , that the placita of their own wils must pass for civill and divine constitutions . we wonder that men pretending to learning and religion , should not only call in the lord of truth to abett the the phansies of men , but should also pretend to encouragement and commissions from the state , to second their prevarications . it hath pleased his highness in his wisdome and clemency , to secure all godly and peaceable men professing jesus christ , from those ordinances which the rigour of presbytery had mounted against them ; but where he gives the least incouragement for this power usurped by them , we find not ; and therefore we thinke 't is friendly advice that they take heed least their unguided zeal , or interest precipitate them into a premunire , since under colour of authority , they have made laws and canons , and published them openly in the church , for all to obey , upon pain of excommunication ; not only against all the ancient known laws of elder date , but also contrary to the present establishment and the magistracy under which we now live . 't is a trouble to us , to hear them cry out against prelacy and episcopacy , as only an artificiall and politicall device to lord it over gods inheritance , whereas indeed their little fingers are heavier then the prelates loines ; though they tell us their way is friendly , meek , and a sociall way , we find it not ; they make us only as publicans and heathens ; it should seem that all that they intended in the change of church government , was only to slice the diocesan into parochiall bishops ; and with him in lucian , to cut out the old useless moons into fine new stars , every one of which claime the same influence and dominion over the people which the prelates did . 't is a trouble to us , to hear them inveigh against hereticks , and schismaticks , against the novatian and donatists of old , when they walk in their steps , maintain their principles , and espouse their quarrels . we are told by the church historians , that the doctrine against mixt-communion , was a brat gotten by novatus , nurst up by lucifer and audius , but it grew not till donatus became its foster father : then indeed it flourisht and spread amain , till st. austin by his judicious and clear opposition did banish it , that , and the subfequent ages ; the anabaptists of the last age called it back into germany , quod aruit in se refloruit in ill is ; they grafted upon the old stock , and wanted nothing of the donasticks , but to be called so . now amongst other of their dangerous and erroneous principles , bullinger notes this for one of the chief , de doctrinâ caenae scrupulosè quaerunt anabaptistae , quorum causâ caena dominica sit instituta ? they were nice and scrupulous , and inquisitive concerning the lords supper , concluding it was only to be given to the saints , and concluding the saints to their own folds . this is the direct practise of the scottish and english presbyteries ; bytery ; because the parliament formerly , and now his highness , in their wisdom and prudence have so blunted the edge of their secular power , that they cannot hurt us with that , they flye to their religious shifts , and what david said of goliah's sword , surely they say of the holy sacrament , ther 's none like unto that ; no engine so likely to teach us obedience , and to give them the soveraignty , as that . they impale the supper of christ to their own inclosures , and as absolute judges of all communicants , keep back all persons that have not their shibboleth ready , that will not fall down and worship that idol which they have set up . the aegyptians were hard taskmasters , to expect the children of israel should make bricks , and make straw too , to require the same number of bricks without materials to make them of : this is something like the severity of our new masters , they censure for not doing that which they render to us impossible . if we come not to the lords supper , we must be excommunicate ; and they will not permit us to come , because we are ignorant , or scandalous , or prophane ; and 't is proof enough we are so , because we are too stout to fall down and worship their imaginations . 't is a trouble to us , that men who impropriate to themselves the name of saints , and would have the world to thinke them the only christians , should be so farre from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that meekness and sweetnesse of the gospell , that they are still of the old legall spirit , to eradicate and destroy all that are not of their way : instead of sweetning and indearing the spirits of men , that they may come to the knowledge of the truth and be saved , they irritate and imbitter them by their two bold judging in private , and by their fierce and severe censures in publick , as if indeed it were their worke to deliver them up unto satan . these things have forc'd us contrary to our own dispositions and inclinations , to appear in publick , not only for our own vindication , but in defence of ecclesiasticall and civill constitutions , well hoping that these mean indeavours will encourage some worthy and learned champions to take up arms for the defence of that cause which we love : what we have done , quale quale sit , what ever it be , inasmuch as in the sincerity of our hearts we profess 't is done , sine ullo studio contentionis , without any pleasure or delight in contention , but only for the love of truth , we hope our good god will give it a more gracious success , and good men will give it a more charitable reception . a true and perfect narrative of the whole proceedings between the class and the gentlemen , with the animadversions of the class upon their preface . it was a witty etymologie which the ld. chancellor st. albane gave of a lybell , thatit was derived of a lye forged at home , and a bell to ring it up and down the country , the subscribers to those papers make the lye , and some private friend makes the bell , by commending it to the presse , and ringing it abroad all over the nation . the * blasphemies wherewith they have blasphemed the presbyterian government , the government practised in the reformed churches , and established by the parliament in this nation , the reproaches wherewith they have reproached us , that act presbyterially , we know not what better to returne upon them , then what our lord and teacher , and the great pattern of patience and meekness did to the jews , that crucified him , father forgive them , they know not what they do . * he that is first in his own cause seemeth just , but his neighbour cometh and searcheth him . the presbyteriall government needs not any support , we can give it , 't is our honour we sit under the shadow of it : concerning our selves , the presenting a true narrative of the whole business will justifie us to all men , that would not have a tolleration for their sins as for their persons . of the occasion of this paper with the class first published , together with all our proceedings upon it , you may receive this faithfull account , which we shall all along confirme by the records of the class ; which we conceive of better force to prove the truth of these matters of fact , at which the publishers of the papers have taken such occasion to quarrell . and for our intentions in what we have done , that they should be otherwise then what became us in our duty , or then we have declared by our words , our record must remaine on high ; though we hope we shall meet with more charity in the most of those that shall read , and impartially consider this narrative and these papers , then yet we have done with them . at a provinciall meeting held at preston may the . . there was an order drawn up there , which we find recorded in our book , a at our classicall meeting june . . next following , which putting us upon the considering of some more effectuall meanes for the reforming of the ignorant and scandalous that were in our congregations b . having had frequent discourses of the business amongst our selves , we determined to draw up a c representation of our desires and intentions herein , aiming chiefly at that end proposed in the said provinciall order , as also at taking of that reproach , that is cast upon us from them of the congregationall way , that members in our parishes are admitted to the priviledges of members , to have their children baptised , &c. and yet neglect to carry themselves so , as to be capable of communicating at the lords supper , and are otherwise some of them notoriously scandalous , as drunkards , unclean persons , &c. and yet are not dealt with according to the rule of christ , by way of admonition and church censure , for the destruction of the flesh , and saving the soul in the day of christ : against which sort of persons both the words of the paper especially tend , and at our publishing of them we manifestly professed our selves to intend . — this paper thus drawn up ; we presented it to the provinciall assembly at preston , which was octob. . . where it was allowed and approved of , as appears under the hands of the moderator and scribe of that assembly . d whereupon we forthwith agreed to publish the said paper , on the . day of novemb. on one and the same day in the severall congregations within our class . designing thereby to give the people notice of our intentions for future proceedings , that especially those that were most scandalous in their lives might take warning , and if it were possible might reforme , and prevent that just severity , which otherwise we conceived our selves bound in faithfullness to god and their souls to proceed in towards them ; at which time also severall of the ministers declared the said intentions in publishing the same paper . and did expresly manifest , how far it was from our thoughts hereby to impose upon any mens consciences , what was against their judgments in respect of difference about matters of government , but that our intentions were to proceed in all waies of condescention to those that were conscientious , though differing from us , but that our aime was , the discouragement of open and known wickedness , which was a disgrace to christian religion it self , and that which without controversie , all good men of what judgment soever , should readily joyn with us in . e in january after , some gentlemen came to our class , by name , major prestwich , mr. mosely , of the ancoates and others , and presented the first paper of theirs to the class , in way of exception to what we had published ; which being received and read in the class , the gentlemen had an acknowledgment returned to them for their civility , to take that way to desire satisfaction from us ( though the class was sensible of much harshness and bitterness in their paper towards us ) and an answer was promised to it at the next class . about which answer there was no neglect of time , nor delay , that might savour of any slighting of them or their paper . the ministers met before to consider of the answer that was prepared , but it being to pass the consent of the class : when they came for the foresaid answer at the next class . f the class did excuse it to them , that they could not just then deliver it , because it was not yet read in the class ; and besides must be written over again , in respect of alterations the class might make in it , before it could be delivered ; yet that they should not be further troubled about it , it should be sent in to them within a short time ; for which purpose the class met again within one fortnight . g viz. on feb. . and the next day our answer was sent in to mr. mosely the gentleman appointed by them to receive it . in which we shewed them that respect , which to ingenuous persons might have prevailed to have prevented their uncivill complaints of our breach of promise with them , as also might have procured a return of fairer carriage from them in ensuing passages . h on march . some of the foresaid gentlemen brought in their second paper , which was anoverture for an accommodation , though with an awfull threat , what they would do at our paper , if that took not ; especially in respect of the civill sanction for our government ; upon which the class , because they had in their paper ( which they still persist to do , as in their printed preface ) threatned us with the danger of a premunire , desired , that they would before they went any further , let us understand what strength they had to bring in against what we had alledged for the civill authority for our government . for all rationall men may easily conceive , that this thing was fit to be first discussed . for if we had no more authority for our government , then they had for theirs , the terms of our accommodation might and ought to be much otherwise , then when we conceived ours was setled by express auauthority , and theirs under as express an inhibition and exception . this desire therefore was tendred to them in faire language , and nothing further put upon them in answer to our paper , then what they threatned us so much with , viz. that they would impart unto us , what they had ( in which they put so much confidence ) against what we had brought for our acting by the civill authority . this answer of ours was taken in great indignation by them ; and though what they have said in their largest paper about this thing , might have been held in lesse then a single sheet , and for ought we can see in some few lines ; yet upon this , they draw up an answer ( such an one as they are willing the world should see what it is , ) to our whole paper , as they say . and their spirit was so changed , because we did not take their first motion , upon the very terms it was tendered by them , that they bring in their third paper , wherein for all their dear love professed in the former paper , they returned to them more naturall straine of scorn , bitterness , and derision of us , though they were so modest as to leave out their laughing at us in the copy they printed . i this third paper of theirs was brought in by them apr. . which was read in the class , and so the class thought fit to returne answer to them , that they did judge , this way of writing was not likely to attain the end , which we and they seemed to aime at , viz. some peace and mutuall satisfaction on both sides , and whereas the class considered the many other weighty businesses , that did continually lye upon us , we did not think meet to return answer to them at present in writing , but if they pleased , we desired a personall meeting between some of them , and some on our part , that might discourse on the matter of accommodation , and might give and receive further satisfaction , for other matters conteined in the papers , which motion was consented to by the gentlemen that were there , and a committee was appointed by the class to meet on the . of aprill instant , to meet some of the gentlemen to conclude on some way of proceeding in this business . k on which day the committee meeting , none but mr. mosely came on the gentlemens part . the ful discourse between some employed from the committee to him , and him , you have at large in the other columne from the records of the class , mr mosely would have the matter of the accommodation to be the only business of the future meeting ; we alledged that we should expect satisfaction in other matters in the papers , as well as that , because we conceived our selves much injured in their last paper . mr. mosely expressed himself very desirous of peace ; and if the matter of accommodation might take place , he could wish all the papers were burned , and that if any wrong was done , he would make satisfaction at the market crosse ; the committee then were willing to wave the matter of the papers to the second place , and if the accommodation did not take place then , that the paper should be discoursed on . but then we moving that the persons to be nominated should be within the bounds of the classe , and we should equalize the number that they could on their part procure ministers and others for that purpose ; and mr. mosely moving for a further liberty in that thing ; it was referred by the committee unto the next classe , and mr mosely consented thereunto , promising that he would desire mr. allen and some others of the gentlemen to be at the next classe to conclude about the same . l may . . mr allen , mr. mosely and others came according to their promise , upon their motion , that they might have liberty to take some out of the bounds of the class , to treat on their part with us , the class condescended thereunto ; and before they departed the men were nominated on both sides , that should treat of the matters aforesaid ; the time & place for the meeting was referred by their consent , till mr. heyrick should return from london , he being one nominated on our part , and they professing a desire that he should be one in the business . if they had such a report to make of what concerned us , as we have of them , they would not stick to say , that the words of our mouths were peace , while warre was in our hearts , but we leave god and the reader to judge , with what hearts they could agree upon an accommodation , and do as they forthwith did . while matters stood just thus between us , the next class , ( mr. heyricke not being returned before the class after in july , ) we found the papers in print . m upon this , we appointed a committee that time to take the matter into consideration ; n and they sent a letter to mr. allen , to desire to know of him under his hand , whether he owned the printing or no ? the letter you have in the other columne : o which letter was taken to him forthwith . he told the messenger he would wait upon mr. heyricke ( to whom the answer was to be returned ) the next day , which he accordingly did , and brought mr. mosely with him . he said he knew not of the printing of the papers , and therefore had brought mr. mosely , who could give the account of this amicable office of printing all the papers , whilst an accommodation was on foot . mr mosely said something to mr. heyricke , that it should be reported that he should say , that he could wish all the papers were burnt ; and so to vindicate themselves , that they distrusted not their papers , they printed them to the world . — which answer of his , if it had come , or the like from us , it should have been called silly and poore , if not worse . but for those words which he spake , we know none that ever repeated them , or that commonly did it , or that ever took them in the sense he himself puts upon them . we only took notice of them , as a zealous expression of his hearty forwardness for peace ( which it seems we wronged him in , and we must desire him to forgive us this wrong ) and not as in any distrust on their part of their papers , for they never wanted confidence and a conceit to the utmost , of the validity of all they did , and do not yet ; so that we could never , knowing their whole carriage in the business , mistake their words so far , to favour of any retraction on their part , of any thing they had written . but for this to be the occasion of their printing , we account it a poor shift to alledge it ; they might sure have enquired of us , ( when upon tearmes of peace especially ) whether any of us would have owned any such words in such a sense , before they had printed the papers upon them ; and what was the occasion before these words were spoken , that many of their party did so frequently talke of printing the papers , if they had not been printed but for them ? but the truth is , these men ( the only men acquainted with religion , learning , and antiquity ) conceit some great advantage they have gotten by their papers against the government , and nothing shall perswade them to keep that under though they accommodate never so with the congregations where it is practised , or rather that it was a meere pretence in them to an accommodation , when they deal thus underhand in open hostility , is but too manifest . but mr heyricke moved that he might have their answer in writing , that he might return it to the class , as appointed by them to receive it . they promised they would within a fortnight : within that time mr allen came , and denied to return any answer in writing , though he had promised it , and though he did not know of the printing of the papers ( as he saies ) with the preface : yet now it is done , they must own it , to prevent a breach amongst themselves ; resolved they are to keep peace amongst themselves , though with us they deal according to the tenent , of keeping no faith with hereticks , whilst they cry up themselves as the only patrons of the protestant cause : and all others but as punies to them . what iniquity ( humane infirmity set aside ) can any find in this , or in our actings ? if in any thing we have transgressed , it is , that our actings did not succeed our purposes ; forgive us this wrong , and for the future we engage our selves , ( all bug-beares set aside ) to act according to our representation , not spending more time in perswading them , that will not be perswaded . having thus given a faithfull account of the rise and manner of these proceedings , which is all we shall say by way of preface on our part ; we shall take leave , ( after a word upon the title under which they have printed the papers ) to make some brief animadversions upon some passages in the preface , which they have prefixed . for the title they give to the papers as printed by them , and what they further say in their title page . . first they call it excommunicatio excommunieata ; here is flat erastianisme in the front , though it is but a maske to to cover prelacy under . for though they seem to be against all excommunication , unless it be the totall excommunication of that ordinance out of the church : yet after we finde them willing that the diocesan bishops should excommunicate . besides this contradiction , it is wonder how this comes to be the title of the book ; for unless they had done more in their papers , which might appear to be of unquestionable strength , and directly against that ordinance ( though as administred according to the presbyterian government ) they do seem to set up the gates of mindas in this great title . . they say , wherein is modestly examined . let the reader judg , whether what they offer , be worthy to be called an examination of what we have at first published , or since answered to theirs , or to the matter in the whole . for their modesty , sure they either have another notion of modesty , then is ordinary ; or else they soon forget what they here assert : if untruths , reproaches , revilings , &c. savour of modesty , let the reader judg to call our's an usurped power , and to determine so peremptorily upon the matter of the whole controversie , savours not of over much modesty , in the very next lines ; and if they have carried the matter like dissenting christians , we desire the reader to believe , as he finds reason to judge upon the perusall of the whole . for the preface , . they do first insinuate to the reader an apology for their appearing in print , professiug . their own disposition to peace , and . how much against their wills they have been forced to this course . for the former of these , while they talke of solomons rule ; for prudent men to keep silence , they shew themselves in the quotation unacquainted with scripture , as in their practice , with the rule here mentioned , they are afraid to deserve the title of scripturists ; yet sure it would not have been to their dishonour , if among their flourishes with humane authors , this our poore text had been truly quoted , when they call it solomons rule , and it is written in the prophets , amos . . but if they had been touched at all with any tenderness of vexing themselves and disquieting others , with such empty discourses , as rather enlarge then compose the differences of gods people , would they ever ( if they think the matter of these papers to be such ) have been so eager for printing ? when they might well have forborne and were , we thinke , by their pretensions of peace with us , in reason and ingenuity bound to have done . they pretend to be about to be at peace with us , and to what then , but the widening of gods peoples differences , are the papers printed ? and indeed we care not for any thing more , ( if we know our own hearts , ) in this action of theirs , that troubles us , then that the differences of the church are hereby enlarged , and the mindes of gods people diverted , by new controversies , and old ones almost silenced , newly drest up , from that study of their own hearts , and the power of godliness , of which there is such a decay in the whole land at this day . and . in that they wovld have the world believe , that they were forced to this course by the severe and injurious dealings they have met with from their brethren ( as they are here pleased to stile us ) of the presbytery : and whereas they say , that in this age of printing , wherein men of low and cheap abilities take as much confidence as any to appeare in publique , and that it had been more honourable for their brethren and themselves , to have made their lists more private ; for so we had determined our ignorance to our own spheare , and our defects had been visible to no eyes but our own . we must needs herein professe our wonder at them . they might have saved themselves the trouble , and so the need of the apology , for their appearing in publique , when they seemed to embrace an accommodation between us ; as when aulus albinus made an apology for writing the romane history in greeke , because he was not so well versed in ● that tongue . cato told him he was in love with a fault that he had rather aske pardon , then be innocent : we believe , as they , that it might have been more honourable on both sides to have made our list more private , and we by our narrative would let the world know how we came in publique : without question they have no ignorance to be determined to their own spheare , nor defects , they feare to be made visible to others eyes , ( because not so to their own ) or they would never have runne this hazard , when the power was wholly in their own hands to have prevented it . but it is our ignorance and defects , which they are loath to conceale , which makes a necessity of their printing , the honour of their brethren being a matter , they are no waies tender of . but they go on to insinuate , what necessity hath begot this virtue in them ; a necessity indeed , as much from us to force them to do it , as it is virtue in them in what they have done . truely while they complaine of exasperations and bitternesse , &c. that hath begot in them this courage , and provok't them to combate whether they will or no ; we must needs professe our ignorance of what they meane , being conscious to our selves of no such carriages towards them , their provocation to combate is just , as he is provok't to set upon his neighbour , towards whom he pretends friendship , when he apprehends he hath an advantage against him , to do him a mischief ; so they , when they had agreed upon a treaty for accommodation , print our papers , upon a conceipt ( no doubt ) of an advantage they had gotten against us , which yet we are not frighted with , and we leave the reader to discern of ; and for the papers , let the impartiall reader judge , whether they have forborne us any thing in theirs , that may justly be termed bitterness and exasperation ; and whether in ours they have printed , we have rendred railing for railing , or no ; what blow we ever gave them on the one cheeke , or what we had prepared for the other , we are yet ignorant in our selves of : but may truely returne their words upon themselves , for our appearing now in publique : it was a thing we intended not , and could for some reasons , have wished had not been , but their exasperations and bitterness , not only privately vented towards us , in their papers tendered to us , but now published , hath provoked us to this publique combate , whether we will or no. they expect not ( we know ) that we should be silent , for we have our blow on both cheekes already ; first in their papers , pretty well stuffed ( for the bulke of them ) with scoffs and bitter revilings , and now again in their publishing , their affronting us to all the world ; and we wish that this carriage of theirs from first to last , had been such as might have savoured of the christian in any calender . for what answer their silence might have been to the pretensions of our power , and disguises of our popular discourses , and our harsh proceedings towards them , &c. we know the charge herein against us , to be so unreasonasonably groundlesse , that we thinke their silence might have been a sufficient answer , and all they were necessitated to make , by any provocation we ever gave them , and yet we crave leave to tell them , for any alteration their confident writing ( either since it was first tendered to us , or after printed ) hath begotten in our judgements , for the way we have engaged in , their silence might have serv'd the turne still . for what we thought of their silence , that either it was because they could not , or would not speake , they know ( it seems ) better then we . if they will leave us our consciences to witness with us , we have our thousands as well as they , to witness for our thoughts in this thing against what they say of us ; unless we had known we had justly provoked them , or had at all entrencht upon them , we need not spend our thoughts about their abilities or forwardness for opposition . we have no cause to feare their flattery , unlesse it be when they use us so injuriously , and yet call themselves our friends ; we thinke not much that they speake the truth they understand , and we joyne in the prayer , that the good spirit would lead them and us into all truth ; yet we question the necessity and seasonablenesse of their profession ; especially when the thing they contend for , was not in the paper we published , at all oppugned . what their pride and envy , or hearty desire of peace in this ( as they call it ) inconsiderable service may be , when they print to the world our difference so surreptitiously , nay ( as we may call it ) perfidiously ; when a meeting for an accommodation was agreed upon , we leave it to god over their thousand witnesses within them to judg . . they go on now to represent their grievances , which made them open their mouths , and tell the world , they will not represent the roomes and modell of the whole house in the porch ; though we thinke , the preface , for confident presuming the ground of the controversies , censoriousnesse , bitternesse , and unfaithfull representing matters of fact , may well be the porch to this house ; and if not a modell of the whole on their part , yet a convenient additionall roome uniforme to the whole pile . they here speake out what made them open their mouths , viz. that they should not seem to feare the giant of presbytery , whereby they acquit us from acting any thing contrary to the rules of presbytery , but it is the governement it selfe they quarrell at . if therefore we have declared nothing but what is suitable to the perswasion of the brethren of the presbyteriall way , why should this be more complained of in us , then they would thinke well we should complaine of them , in what they have said ( as they say ) according to their judgement in defence of episcopacy ? and what is this , but a desire to revive the quarrell , when so much is said on both sides already by abler hands ? and they bring no new thing to light for their way , nor put us to say any thing but what is said already . but for their manner of expressing themselves , and dressing up the controversie , wherein indeed for bitternesse and uncivility , we finde them singular ; they are affraid the world should thinke they did not enough undervalue presbytery ; and so they would have it to know , that presbytery in their thoughts is not the only palladium to preserve the city of god. we should thinke that men that had any reall zeale for the interest of christ , should not wish him a king in his church without a discipline and government ; and whether this hedge be not so necessary to the preservation of the vineyard , we would wish all sober persons to consider . the city of god hath not long stood in any place , where the arke of god hath been taken , and the glory of israell departed from it . a governement in the church , if they do not make it the palladium to the city of god , we know not what is ; and for the government they contend for , it being under an expresse prohibition , by the forme of governement and the humble advice , so that to strive for that , is to strive for none ; if they had the judging of us by such a circumstance , they would not stick to say , that we strove for anarchy in the church , whilest we refused a governement setled , with which we might accommodate , under pretence for one we more fancied , that was quite abolished , and by the law expresly excepted . and we take leave further to tell them , that we know some godly ministers in some other parts of this nation , that are of the episcopall way , that notwithstanding their difference in judgement with us , yet would heartily close with the presbyterian governement , and would account it a mercy to have it setled with them , as it is with us , and this , rather then any other besides their own , rather then to have the church of god lye in such anarchy , as in most part of the nation it doth at this day . and whether the settlement of government , and as matters now stand of this very government , may deservedly be lookt upon , as the palladium of the city of god , we wish the suddain experience of the miseries from the want of it , may not turne their scoffe into a sad experiment . . in the narrative they give of our proceedings as the great matter of their grievance ; we shall not say much to the scoffes and jeeres , they put upon the thing published by us ; whether under the notion of breviat , or what terme else they please to give it ; but that what we published should be chiefly against them , that withdrew from the sacrament , and that it should be intended against them of their judgment especially , we leave the paper to the impartiall reader to speake for it selfe . whether our paper doth not concerne the ignorant , for their instruction only , which to the ministers is a matter of great pains , and not for the censuring of them ; and the scandalous for their reformation , by admonition and ( if need require ) further just censure ( both which sorts we hope they would not render uncurable , let them be of what judgment they will ) let any one judg : and that the rule that we declared to proceed in towards those that did not come to the sacrament , did neither principally much less only , concerne them of their way ; we may truly profess they were least in our eye ; but the generality of our people , that are no more for their way of government , then for ours , but in generall for none at all ; these we desired to exhort to minde their duty about the sacrament : and though we have met with unhandsome usage from some of these men that have thus appeared against us , yet we have seen some good fruits of our publication of our intentions , upon many others of our congregations , who have been kept off , upon their own acknowledgedment , by fears of their own unfitness , without the least scruple at the discipline , and have by scores at a sacrament come in since that time in some of our places , and we hope to their own and the congregations comfort . and for our parts we do not thinke the ground sufficient , that any of their perswasion stands out upon , to excuse the neglect of this ordinance . and we must take leave to tell them , that we have visited some on their death beds , that have stood out on their grounds , that have been much troubled at their neglect herein ; and if they had recovered , have professed their resolution to have joyned as not finding this pretence of scruple at the government , a covering wide enough for the sin of neglect of such a duty ; we would wish men would pretend nothing , but what will beare weight on their death bed . we believe , thoughts of death would tame the height of some mens spirits , that either they would finde reason to submit to the discipline , or at least to carry more peaceably towards it , then they do . we cannot but look on it as a sad thing , that so many are so indifferent ; that carry the names of christians , yet care not to be in an incapacity of partaking in the supper . if they make it a light matter , we do not ; and if christ send us to the high waies and hedges to fetch in his guests , we will not refuse the service , nor be ashamed to beare the reproach of more then that phrase signifies , for his sake . . and what though we were to exhort persons to apply themselves to the eldership , for their coming to the sacrament ; doth this follow , that all that can not submit to elders , shall be subject to excommunication , whether scandalous or no ? &c. we presume , if they had their government on foot , whatsoever they would allow to dissenting brethren ( which when time was , was little enough , as some of us well remember ) yet they would not betray their discipline to contempt , by making it indifferent , whether the people render any submission to it , or no. if men have no scruples against the government practised , who is so little a friend to peace , or satisfied in the grounds of his own actings , as to cast needless scruples before them ? it was time enough for us to manifest , what we could condescend to , in respect of the manner of admission , when there was occasion offered for any such need , which we have not ordinarily met with , in those that have since tendred themselves to the ordinance . there was enough declared at the publication of the paper , to have prevented any such construction , as they made of it in this thing ; and therefore we cannot but admire at what we finde next , that our aime should be to bring all sorts to subject themselves to ministers and elders for examination ; and that all persons must come under the inquisition , not so much to fit them for the sacrament , as to teach them obedience , that they might know themselves to be homines ad servitutem nati , &c. whenas the chief acter in the printing of these papers , could not but heare a solemne profession to the contrary at our publishing of our paper as aforesaid ; which he cannot shew to be contradicted by any after practice ; as also when by experience there are severall communicants in our congregations , that have scrupled being examined before the elders , whom yet we have not refused , but have found out expedients for their admission , without any further trouble to them in the thing they have scrupled ; the eldership consenting , that two ministers might take an account of their knowledg , and they after be admitted by the eldership , and of this practice of ours , both before and since upon occasion , there are severall in our congregations able , and we believe , ready to testifie . . whether our paper published , for the scope or matter , deserve to be called brutum fulmen , or whether their answer savoured of all , or any meeknesse and humility , we shall not here speake further of ; they best know , with what frame of spirit they tendred it , though we could discerne but little of such a temper in it . for the grounds of their dissatisfaction but in one sheet ; and that we put our selves to the trouble of seaven to returne them an answer in , and whether it be longer then sound , we leave the papers themselves to manifest of which ( being published by them ) the reader may supply himself with an account , and freely making his own judgment . . for what ecclesiasticall or civill sanction we have for our government , we leave that to be judged by those , that shall peruse our following papers . and that they wonder that men pretending to religion and learning , &c. so we wonder at them , how they dare pretend to religion or learning , and call them mens own lawes , the placita of our own wills , fancies of men , nay , praevarications ; before they had better made it to appear , that they were such . that matter is foule indeed , and inconsistent with religion and learning , to call in the god of truth to abett our own fancies , and to pretend to civill authority to second our own prevarications . but we might return to the laconicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if to this , if it be so ; but that 's the great question . but the prefator here can dispute and moderate too , and very ingenuously determine on his own side , without any respect at all to our arguments for the contrary , eg regiae scilieet artis est ridere , quod non potest solvere . . what unguided zeale or interest it is , that should precipitate us , we no more are carefull to clear our selves from , then to retort the like upon them in their opposition of us , which we might as well do . but about this danger of a premunire , we cannot thinke them cordiall in their advice and caution to us , because they would perswade us to return to canonicall obedience and episcopacy , &c. which we know is expresly excepted against in the late laws of the land , and we foresee it to be a praemunire to meddle with them ; and therefore we have cause to judg , that they would fancy us in a premunire in the way against them , not careing to draw us into a reall praemunire in a way with them . . that what we published is any thing against the laws , it will speake for it self ; they have published it to the view of the world , and if , without their comment , any thing be justly culpable by the law , we are not now likely to be concealed . . but that what we published should be stiled laws and canons , and that for all men to obey upon paine of excommunication , we see no reason for any such construction of our action . we presume our conclusions should not have been stiled canons by them , unless thereby they intended to put some odium upon them . and they know whose practice in government made that word less pleasing amongst us , which was well received and reverenced in the ancient church , to set forth the conclusions of councils and synods by . . they now to the end of their preface , express their trouble at our self-contradiction in severall things ; as first , that we should cry out against the prelates for lordliness over gods inheritance , and we our selves aspire at the same and much more . if they find not our way more sociall , we are sure , they have felt as little of the burthen of our fingers . if the prelates had bent their endeavours and authority to informe the grosly ignorant , and to reforme the openly scandalous , it had never by us been cryed out against for lordly tyranny . and when we have principally in this cause so bent our selves , we wonder with what face they can fancy us prelaticall : we should never have complained of the weight of their loynes , if it had been only in these cases ; and if in these manifest entrustments of christs government , viz. for the information of the ignorant , and reformation of the scandalous , our fingers are heavier then their loines , they say more to ours , and less to the prelates honour . the prelates lording it over the lords heritage , we frequently declare wherein it was , when we speake of it ; and not as they charge us with the same , and tell us not for what . when we enjoyne ceremonies , bowing at the name of jesus , crosse in baptisme , wearing the surplice , &c. by any authority in our government , they bring in something prelaticall to our charge , but not when we only press to the utmost against ignorance and scandall , which was the least thing , that government was ordinarily known by . we take the parochiall diocesan as a meere scoffe , the very officer they strive against in our congregations make it apparent , how farre our government is from a parochiall prelacy . if they would be understood , besides this flourish , to meane our inforceing our way upon men of other perswasions , we have manifested by what we have said before , and by our frequent practice , how unjust this charge is . . the second thing is , that we contradict our selves to inveigh against the donatists and schismaticks ; and yet espouse their quarrels . and here by the by , the great diana of this party is brought in , viz. mixt communion . a fearfull errour we are guilty of in opposing this , &c. that this was the great errour of the donatists the world must believe ; and yet we preach against them , and this greatly troubles these gentlemen . we have contended against the donatists of our times , that pretend to separate from true churches , as many have done , and we understand not that st augustine ever strove against donatus , or his followers in any other sense . but that prophane and scandalous persons should not be debarred the sacrament , sure is a thing , men so much for antiquity and the church of england , should never take as donatisme . the separation which we make , is no other then what chrysostome , cyprian , and augustine himselfe , will appeare by their writings to have led us in ; and what our church of england in the rubrick of the common prayer , did enjoyn and should have practised . . we know not any secular power we ever exercised , or desired to do , over any , which any parliament or his late highness hath blunted the edge of . if they meane the civill sanction for our government , we constantly deny , that either the parliament or his late highness hath done any such thing , as by our papers may appeare . . and for the hurt they speake of by our secular power , or by the goliah's sword , they jeere to have taken up , they might do well to consider that of rom. . . ecclesiasticall as well as civill rulers , are not a terrour to good workes , but to evill , wilt thou then not be afraid of the power ? do that which is good , and thou shalt have praise of the same . for our requiring a sibboleth for admission , it is none other then a blamelesse life and competent knowledge , and this , we are able to shew it , one of the chief of these subscribers hath consented to under his hand in his own case ; we hope they will none of them own it , that they have not this shibboleth ready . and for our requiring all men to fall down and worship the idoll we have set up ; we might as well call their endeavouring to set up episcopacy , to be the fond attempt of rearing of dagon to his place again , when he fallen and broken before the arke of god. it is a small matter to make us like the egyptians , when a little before as bad as nebuchadnezzar : for the taskmasters dilemma we urge them with ; sure it wight have sufficed what was said in our answer , which they have printed , to have cleared out text from that glosse they put upon it ; that the matter of excommunication was to be understood in case of scandall and obstinacy only ; if the first construction would not have born it ( which that it would and doth , we must , with men that stand upon nicities , endeavour to prove ) yet they having our express meaning declared , vve vvonder how yet to fasten an aspersion upon us , they dare in this place take the thing for granted in their own sense : we desire to put men in no other straits , then god himselfe declares them to be in , and yet hath left a sufficient way-out : men that are scandalous sinne if they come to the sacrament , and sinne if they come not , in the one for a mission of known duty , in the other , for an undue and sinfull performance of it , men may eate and drinke unworthily , and abstaine from eating and drinking unworthily too , but they are under a necessity of mending , that they may both come and come worthily . . for the third contradiction they are grieved with , it is , that men that impropriate the name of saints , &c. should not carry more tenderly then we do ; truly to this we may answer , that they may charge that on us in malice , which we cannot make it our business to vindicate our selves from with modesty ; we know neither when we impropriated the names of saints , or christians to our selves ; nor yet wherein , in the particular they mention , we have walked contrary ; we presume the thing they charge us with , they acquit themselves from ; we will go no further for appeale , then the papers in hand ; let the impartiall reader view , what he can find savouring of so much sweetnesse and candor in their first and last papers , and what there is of provocation in ours , and by that let the matter be judged ( wherever the profession of saintship is ) where the contrary practice is most apparent . we thinke it not strange to be counted legall and bitter for speaking against sinne , when the apostle was counted an enemy for telling the truth . it is sadly suspiscious the controversie lies on another principle , then yet is in view . we know not any thing we are guilty of , like censoriousnesse ; unless it be free speaking upon all occasions against gross wickednesse ; we would hope those men would not patronize that cause , which we profess our selves only against . if this be it , that makes us so censorious in private , and severe in publique , we must profess , we dare not be ministers , to sooth up men in their sinnes , unless they can finde us a christ , that will save them in their sinnes ; yet we hope that such of our people , as have had occasion to be conversant with us even in this businesse of the sacrament , do finde some of that gospell tendernesse , which these men would perswade the world we are so utterly destitute of , and will answer more for us herein , then we thinke fit to say for our selves . . they now conclude their preface , which ushers these papers into the world , and declare how much they were forced against their dispositions to print ; we hope they will not say , we forced them , for they know we knew nothing of it . they protest it is sine ullo studio contentionis , without any pleasure , or delight in contention ; whenas they were upon tearmes of accommodation with us , according to our narrative and the truth , and yet print the papers ; and they professedly hereby fire their beacons , to raise up others to the like opposition , or a stronger , where there is ability and occasion . for the success of their cause , we know not what god in his wise judgement may permit it to be ; the reception of what they have done , or we may now do amongst men , we know not ; but pro captu lectoris , &c. we are well aware of a spirit of prophanenesse and indifferency in the things of god that prevailes sadly in this nation : and with men of loose lives , it is enough that some have spoken against the government , quale quale sit , vvhatever it is they say , and vvhatever vve may say to the contrary in our answer , theirs shall go for an unanswerable piece , ( because it is of a subject so deare to too many ) though ours to the contrary be never read by them . for those that are sober and moderate , we question not but they have seen something in ours already , that is in a good part unanswered , and much vvronged in theirs , vvhich vvould in some measure satisfie them , if vve should have said no more ; however stay their appetites till this our further answer comes . ¶ it may not seem altogether impertinent to the sober and unprejudiced reader , if in this place vve subjoyne , only a briefe note in vvay of vindication , of the same so much opposed , and despised presbyterian government , from an injury ( as vve conceive ) offered to it by another hand . and though vve reverence the learned author of the book vvherein it is done , viz. dr. sanderson , a man eminent for his learning and labours in the church of god ; yet vve conceive the vvorthy doctor vvill hold us excused , if we take notice of the vvrong he hath done us , since he hath ( as vve judge ) causelesly aspersed us in print . and we rather shall do this little in this place ( confining our selves to what ( as vve judge ) doth more particularly concern us ) that we may hereby invite some worthy author , that may have time , and a more convenient occasion of doing it more largely , to take up some other passages in the same book ; vvhich we thinke might easily be cleared , and the doctors want of moderation ( vvhich yet he so much professeth ) be much evidenced in those many charges he casts upon the presbyterians , his anticeremoniall brethren . but this passage is in his preface to his fourteen sermons printed ano. . in his eighteenth paragraph , vvhere he vvould perswade the world much , that the presbyterians ( though not purposely , yet ) eventually , should be the great promoters of the roman interest amongst us , and that more waies then one ; as by putting to their hands to pull down episcopacy , &c. but upon his second thing he saies , they promote the roman interest , by opposing it with more violence then reason , &c. and so , as the common fault of all presbyterians so to do ( they being men it seems not dealing with learning and reason in the doctor 's esteem ) he confirms this by an observation of some , ( vvhich he makes most his own , in that he only publisheth it to the world and subscribes unto it ) vvith a particular reference to our county , in these vvords : it hath been observed by some ( and i know no reason to question the truth of the observation ) that in those counties ( lancashire for one ) where there are the most , and the most rigid presbyterians , there are also the most , and the most zealous roman catholicks . to vvhich vve say , that though vve shall not stand upon vvhat he asserteth , that either there are most , or most rigid presbyterians in this county , the truth of which , in any sense , but vvhat is truly an honour to us , in vvhich vve thinke he vvould be very sparing , vve might question ; as also vvhat he meanes by papists , and those most , and most zealous ; and that in this county they should be such , vve shall not now dispute ; but that presbytery should be the eventuall cause of this , vve do much admite at the doctors aslertion . for if it vvere so , that vvhere rigid presbyterians are , there should be rigid papists ; doth it therefore follow that the one is the cause of the other ? we should to such a consequence return the answer , which bp. la●imer made to the objection against preaching , that preaching vvas the cause of rebellion ; for before preaching was , there vvas not such rebellion ; vvhich vvas , that this vvas , as temderton steeple was the cause of the stoppage of sandwich haven ; but that vve judge the consequents of the doctors observation more absurd . for it doth not so vvell follow , that presbytery should occasion stifness in popery , because it cannot be said of the papists in this county , that they vvere not here , before presbytery came in . if this be the eventuall cause vvhat vvas it then , before this government vvas established , that vvas the cause , there vvas so many rigid papists in lancashire ? if their very rise and breeding had been contemporary with this government , there had b●en more reason for the observation , ( though not much in it at the best ) but that the prevalency of a more ridgid popery in this county , which was so evident in the time of episcopacy , as is notorious to all that are acquainted with these parts , that this should be ascribed to presbytery so long before it was born here , we admire at the oversight of this learned man herein . but it s ordinary vvith many men of this way ( and we are sorry to see any of this spirit in so reverend a man ) that what is found amiss amongst us , which was truly the fault of the prelaticall clergy , or at least much more theirs , is ordinarily laid upon the presbyteriall ministers , for but coming in their places after them . we desire to be sensible of what is amiss in our congregations , and to take to , what we can be truly charged with , in defect of not endeavouring to reforme , as we could desire : yet we thinke it strange to be reproached for these things by the episcopall men , who led us the vvay ( vve may speak vvithout partiality ) in greater neglects , in respect of their ordinary personall care of their places , and laid the foundation of those abuses in our members by their negligence , which we are yet lit●le able to remove . and for men of this perswasion to come and view our congregations and counties , and to find these faults , to reflect upon this government thereby , we think it ill chid of them of any . this holds true in this of the doctors , as of our gentlemen in their charge of our peoples ignorance to be for want of catechizing and the like . we shall not say much about the number of papists at present in this county , but this we are confident , they have gotten no ground upon us since presbytery was setled here . the furthest part of the county hath many in it , as it had ever since queens mari's time , the reformation never yet prevailing in those parts , especially for want of a setled ministery there ; and where most papists are , there the government is least setled , so that if we were directly chargeable with this thing , it might the more truly be said to those that know this countrey , the want of church government should rather be the eventuall cause of popery to them . and whether it may not be trulier said , that popery gets more advantage from the want of government in the church , then from the presbyterian government , which was never so effectually setled , we leave all unprejudiced persons to judg : and if eventuall causes be talkt of , whether severall of the episcopall men , that bend their strength so against presbytery , and whilst they contend for a government excepted against , thereby endeavouring anarchy in the church , do not herein gratifie the papists , time will shew . we might further say , that in these parts we have had none ( that we know of ) revolted to popery since presbytery was setled . and for some we know very eminent , that turned papists in the height of prelacy , and upon some offences and sad accidents that befell some in the clergy then , which we forbeare particularly to instance ; and they do but continue under us as they were before : so that episcopacy sure was the eventuall cause of their apostacy , by the argument of this observation of the doctors . may we add an observation of a worthy divine , which we have heard from him , and let it stand by this of the doctors , and for the truth of it abide the test and strictest examination , and it may be still in pursuance of this vindication of our government . it was this , that of the three formes in church government that are spoken of amongst us , ( viz. presbytery , episcopacy , and independency ) of all three , the first where it hath prevailed , hath been followed with least errors in doctrine . for episcopacy , it is well known , how many of the divines under that government were infected with arminianism , socinianism , and popery it self . ( * some chief ceremoniall men turning papists , which the doctor cannot observe of any presbyterians , ) for the independants , how many of their way turn into antinomians , anabaptists , seekers , familists , quakers , ranters , &c. and for presbytery , it hath not yet been observed to have bred any such noysome weeds , where it hath been established . and how far it is eventually the nourisher of popery , as far as concernes this instance in our county , we leave the reader to judg . distance of place in regard of the author hath hindred so strict a revisall of the sheets in printing as was needfull , these faults since collected by him , besides divers literall ones not so materiall , thou art desired thus to mend . errata . in epist . to the reader , page . l. . for this , read his . in their preface , p. . l. . for donasticks , r. donatists . in the narrative , p. . l . for with , r. which . p . l. . for to them , r. to their . p. . l. . these words are to be read as in a parenthesis ( the next class mr heyrick not being returned ) l. . after printing , these words are left out , of the papers with the preface . from p. . to the end , instead of narrative , the title should have been the animadversions upon their preface . classicall records , . col. l. . for edw. gee , r. edw. lee , . col. l. . for contained , r. continued . l. . for would . r. could . in the answer to the preface , p. . l. . note . for our poor text , r. one poor text. p. . l. . note . for freely making , r. freely make . l. . note . dele to . r. return the laconick , p. . l. . note . r. tax as donatism . l. ●lt . r. they jeer us . p. . l. r. when he is fallen . l. . r. omission . in the gentlemens first paper , p. , . the names from isa . allen to nie. mosely , are transposed and should have been in the front of all the names . in the book p. . l. . for unconformists , r. nonconformists . l . for not more , r. no more . p. . l. . protest against him , r. against it . p. . l. . for sober ground , r. other ground . p. . l. . for seasonable , r. seaseable . l. . for offored , r. affoarded . p. . l. . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . for civill sunction , r. civill sanction . p. . l. . dele the interrogation after what . p. l. . for concluding r. excluding . p. . l. . the word assure is left out . read it thus , y●t that could not be a rule to assure us . p. . l. . r. is not against the rules . p. . l. . r. normam . p. . l. . dele the , r. not to the last . p. . l. . for dissavoured , r. dissavowed . p. . l. . for admit , r. omit it . l. . for presumptuously used , r. promiscuously used . p. . l. . dele not . l. . for giving . r. give your censure . p. . l. . dele it . p. . l. , and . r. magistraliter . l. . for ours fit , r. was fit . l. . for nearest antecedent . p. . the sentence in the margin should be inserted into the matter at the letter ( a. ) without which the sense is incompleat . l. . for and us that , r. and is that . p. . l. . r. competent knowledg . l. . r. tell us . p. . l. . dele to . p. . l. . r. apage ! sect. . the paper that was published by the first classis within the province of lancaster , in the severall congregations belonging to their association . novemb : . . at the first classe at manchester , septem : th . in pursuance of an order of the last provincial , the first classe doth humbly represent to this assembly , their apprehensions in the case to them propounded , in a draught prepared for the several congregations belonging to their own association , if it shall be approved of by this assembly , and which they do wholely submit to their judgements . it being represented to this classe , and much complained of , and offence being taken , that in the several congregations , ( if not in all ) belonging to this association , there are many persons of all sorts , that are members of congregations , and publickly enjoy severall priviledges ; as , hearing of the word , prayers of the church , and baptizing of their children , and satisfaction for injuries done unto them , that yet live in a total and sinfull neglect of the lords supper , that are scandalous and offensive in their lives , drunkards , unclean persons , swearers , sabbath ▪ breakers , neglecters of family-duties , that will not subject themselves to the present government of the church , but live as lawless persons out of their rank and order , & that there are sundry that are grosly ignorant in the main points of christian religion ; these are to give notice , that this classe , laying these things to heart , and much grieved for them , do publish and make known ; . that every minister belonging to this association , shall set apa●t one or two , or more of the weeke dayes , in every month , for the catechizing of the several familyes belonging to their respective congregations ; and for the information of the ignorant in those families , and that the families to be catechized on each of such dayes , set apart for that purpose , have notice the lords day before , to meet the minister either at the church , or chappel , or the ministers house , or some other house within the congregation , that may be convenient for the neighboring families to meet at , that shal be appointed for such a day , as may be judged meetest by the severall ministers . . that notice shall be taken of all persons that forsake the publick assemblies of the saints , and constantly turn their backs of the sacrament of the lords supper . . that like notice shall be taken of all scandalous persons . . that they shall be privately admonished , according to the order prescribed by christ , mat. . once or twice , to see if they will reforme , and that the minister , when he catechizeth the several families , shall exhort such persons in them , as he finds to be of competent knowledge , and are blamelesse in life , that they present themselves to the eldership , that they may be admitted to the lords supper . . that if they will neither hearken to private admonition , nor the admonition of the eldership , their names shall be published openly in the severall congregations , and they warned before all to reforme . . that if after all this they shall continue obstinate , they shall be cast out and excommunicated . these things this classe thought fit to give publick notice of , being very sensible , that , for the want of the vigorous exercise of church discipline , ignorance , atheism , and licentiousnesse growes upon us , to the great dishonour of god , scandall of religion , hazzard and undoing of many precious souls , and the laying a blot on our severall congregations ; and therefore they are now resolved ( seeing themselves necessitated , to this severity of discipline , for the freeing themselves from the great guilt of neglect of their own duty , that otherwise they shal be under ) to make use of that power that christ hath committed to them , for edification , and not for destruction ; although it would be their far greater joy , that there might not be occasion of using sharpnesse ; and therefore they doe earnestly in the bowels of jesus christ beseech all those that are ignorant , that they would apply themselves diligently to the use of all publick and private means for their information , submitting themselves with all readinesse to be instructed , and to consider , that without knowledge the minde cannot be good : and they do also in the name of jesus christ , exhort and warn all such as live scandalously , and in the practice of open sins , that they breake off their iniquities by repentance , and turn unto god speedily with their whole heart , that they neither incur the censure of being cast out of the church here , nor by continuing in their sinfull course be kept from ever entering into the kingdome of heaven hereafter . and as touching such as turne their backs constantly on the lords supper , this classe doth wish them in seriousnes to consider , what an account they will be able one day to give unto jesus christ , for their living in the dayly neglect of an ordinance that is so exceeding necessary for their own comfort and growth in grace ; and that they would lay aside all prejudice , or whatever it is that hinders , and submit themselves unto wholesom order for their own good , as this classe hath been ready on their part , to expresse all tendernesse toward the weak , and a willingnesse to condescend to the meanest , for the removing all occasions of stumbling , so far as lies in their power . and yet , considering the fearfull danger that all such do lay themselves open unto , that shall eat and drink the body and blood of the lord unworthily , they do warn whosoever comes to the lords table , to take special care so often as they come to examin themselves , lest they eat and drink their own damnation . but because the exercise of church discipline must begin at private persons , and that if they neglect their duty of watching over , and admonishing one another , and bringing complaints to the eldership as there is occasion , little or nothing can be done for the thorow reformation of the several congregations ; this classe doth therefore warne all and every of the members belonging unto them , to consider the great guilt they will lye under , if they through their neglect , obstruct so necessary a work , and doth exhort that therefore they would in all faithfulnesse , laying aside all partiality , slavishnesse and self-respects , addresse themselves to the discharge of their duty , that if any walk disorderly , and will not be reclaimed by private admonition , they making complaint thereof to the eldership , course may be taken for excommunicating of the obstinate , and thereby purging out the old leaven , to the glory of god , the delivering their own souls from that guilt they will otherwise lye under , the preserving the ordinances from prophanation , and the rest of the lump from being leavened , the stopping of the mouths of such as seek occasion against us , and finally the everlasting welfare and salvation of the souls of those that go astray . by the provincial assembly at preston , octob : . . richard heyricke moderator pro tempore . this representation is approved by the pro ▪ vincial assembly , thomas johnson , moderator . edward gee , scribe . the gentlemens first paper . to the eldership of the severall congregations belonging to the association of the first classe at manchester , within the province of lancaster ; these . give us leave to salute you in your own terms . we have seene and seriously weighed that paper draught , intituled a presentation of the first classe at manchester , dated the . of sept. . confirmed by the provinciall assembly at preston , octob. . and published at manchester church the . of nov. in the aforesaid yeare : and do publish this our sense , and apprehension of it , as far as is plain to us , not resting in the judgement and determination of any generall councill contrary thereunto ( if any such should be ) much less to one of your provincial assemblies ; though you seem to submit to your provincial , what you will hardly grant to a general council : in which we dissent from you ; though in other things we shall joyn , as first . . we joyn with you , in a deep sence of the severall grosse sins and errors of the times , desiring earnestly to mourn , first for our own , next for the sins of others of our christian brethren , and fellow members of that church , whereof christ is the head : we are grieved together with you , for the scandalous and offensive lives of such as live in drunkenesse , uncleanesse , swearing , prophanation of the sabbath , &c. . we are also sensible with you , that there are sundry persons , grossely ignorant in the main points of christian religion . . you with us again ( we hope ) are sensible and grieved ( though you do not at all mention them ) for the grosse errours in judgement , and the damnable doctrine of many , who have rent themselves into as many severall heresies , as they have into sects and schismes . thus far we agree , nay more , touching the way of informing the ignorant , and reforming the wicked and erroneous , we shall not much dissent . . and first for the information and instruction of the ignorant , by way of catechizing , before they be admitted to the sacrament ; the course by you published ( provided it be in publique ) little differeth from the order prescribed by the church of england , and other reformed churches abroad , before any be admitted to the sacrament of the lords supper . . for those who erre so grossely , whether in doctrinals , or points of disciplin , thereby renting from a true constituted church : though you speak nothing either of their sin or punishment , yet we hope , you with us do hold , that the churches lawful pastors , have the power of the keyes committed to them , to excommunicate such offenders . . for such as are scandalous and wicked in their lives ; admonition , private and publique , is to be observed according to christs rule , mat. but if they still continue and will not reform , the churches lawfull pastors have power to excommunicate such . thus far we accord in judgement , touching the way of informing the ignorant , and reforming wicked persons , and schismaticall ; which course is so fully warranted by the word of god , and the constant practice of the catholique church ; that we are not so wavering , and unsetled in our apprehensions of the case , as to submit either it or them , either wholly or in part , to the contrary judgement and determination of a generall council of the eastern or western churches , much lesse , to a new termed provincial assembly at preston , wherein we not little differ from you . other parts of your paper are full of darknesse , to which we cannot so fully assent , till further explicated and unfolded by you . for , . whereas you say , that in the several congregations ( if not in all ) belonging to this association , there are many persons of all sorts that are members of congregations , &c. you seeme to hint , that though your grief may be general ( as ours ) for all offenders , yet your censures extend onely to those who have admitted themselves members of some congregation within your association , and yet live inordinately , and will not be admonished : if so , then we who never were any members or associates of yours , are not within the verge and compasse of your presbyterian discipline ; for what have you to do to judge those that are without ? . but whereas your complaint , and offence taken , is , that many there are of all sorts , who will not submit themselves to the present government of the church , but live like lawless persons out of their rank and order . if by the present government of the church , you mean your own ( as may strongly be conjectured you do ) then are we also comprehended therein , and must fall within your censure , and not onely we , but all papists , anabaptists , and all other , of what profession ; and religion soever , who live within the parish , must be taken for members of some one congregation within your association , and so driven into the common fold of presbytery , and be subject to your government : and this ( as we suppose ) is the chief design of you , in this , as in other transactions of yours , to subject all to your government , which you garnish over with the specious title , of christs government , throne , and scepter . presbytery is the main thing driven at here ; and however she cometh ushered in with a godly pretence of sorrow , for the sins and ignorance of the times , and a duty incumbent upon you , to exercise the power which christ hath committed to you , for edification , and not for destruction ; yet these are but as so many waste papers wherein presbytery is wrapped , to make it look more handsomly , and pass more currently ; but beware we must , for latet anguis in herbâ . object . but you say , for want of the vigorous exercise of this ecclesiastical discipline , ignorance , atheism , and licentiousness growes upon us , and men live as lawlesse persons , out of their rank and order , because not subject to your present governement . sol. we pray for the establishment of such church government , throughout his highness dominions , as is consonant to the will of god ; and universall practice of primitive churches , that ecclesiasticall discipline may be exercised , in the hands of them , to whom it was committed by christ , and left by him , to be transferred from hand to hand to the end of the world ; and shall readily joyn with you in humble addresses , to his highnes , and his great council , for the establishment of such a church government . in the mean time though there may be such , who ( as you say ) live as lawless persons , out of their rank and order , yet are they subject to law , and therefore subject to punishment , for though your ecclesiastical sword cannot take hold on them , the civill sword doth reach them . your class may do well then not to contemn ( as in charity we hope you do not ) the authority of the civill magistrate , but in stead of warning all and every member belonging to them , to complain to the eldership , of those that walke disorderly , and will not be reclaimed , to the end they may excommunicate them , that they exhort them to complaine to the civill magistrate , whose sword of justice is sharper and longer , and likely to work a greater reformation in the lives , and manners of men , by a corporal and pecuniary mulct , then any sword of excommunication or other church censure your eldership can any way pretend unto ; there are other parts of your paper do remain likewise dark , which we desire may be made plain unto us ; for whereas you say , there are many persons of all sorts , &c. that will not submit themselves to the present government of the church , but live as lawless persons , out of their rank and order . our quaeres there upon are ; . why government in singulari ? is there no ecclesiasticall government but yours ? may not another church have its government different from yours , yet not different from that which christ hath prescribed in his word ? calvin saith , yea ; scimus enim , unicuique ecclesiae &c. and accordingly there are other churches in england different in government from yours , and as good as yours . but if you say yours is the government , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by way of eminency , as christs own government more immediatly , and jure divino , which you so much defend , then why ( the present ) is there no present government in any church or assembly of saints , but where your discipline is erected ? are all the rest at present without government ? or where hath yours been this . years past till this present ? hath antichristianism so overspread the face of the church that christs own goverment could never get footing till this present ? but now subjection is required thereto of all , yet many of all sorts will not subject , but live as lawless persons , out of their rank and order . our next quaere is ; what ? must all those that observe not your ranks and orders , subject not themselves to your present government , be taken for lawless persons , out of their rank and order ? yea ; for so this close connexion of yours seems to import , ( viz. ) many who do not subject but live , &c. in your paper you further proceed , and make it an order , that notice shall be taken of all persons , that forsake the publick assembly of saints . we would gladly know how far you extend this saintship . this church and assembly of saints , if to your own church onely , and such as subject themselves to your government ; then s. augustines answer against the donatists , who would not acknowledge a church in the world but amongst themselves , may also be yours , o impudentem vocem ! ( saith he ) illa non est , quia tu in illa non es : vide ne tu ideo non sis , nam illa erit etsi tu non sis . but if your charity reach further then to your own assemblies , then you make lawless persons , such as will not subject themselves to your government , saints , and members at least of the invisible triumphant church , though none of your present visible militant church ; and then your charity over-reacheth . again , we are unsatisfied in the word ( publique ) the publique assemblies of the saints , what ? do not private assemblies please you ? we presume you are not against private meetings , your own practice speaks the contrary : but you will bind all ( notwithstanding your private assemblies ) to frequent your publique also , other wayes they shall be taken notice of : what ? though they cannot submit to your government ? leave you no room for tender consciences ? the laws of the land have otherwayes provided : and if you , under colour of authority , will make laws and edicts , and publish them openly in the church , for all to obey , upon pain of excommunication , contrary to the laws in force , whether you do it in contempt of the civil power , or through ignorance of the laws ; which later is rather to be supposed , in a charitable and favourable construction , yet in what sense soever it be taken , we much question , and it concerns you to look to it , whether you have not run your selves into a praemunire . again , whereas you say , that like notice shall be taken of all scandalous persons . our next quaere is ; whether those that forsake the publique assemblies of saints in the second order , may not be taken for scandalous , and so comprehended in this third . if so , quare oneramini ritibus ? why do you lengthen out your paper , and burden us with traditions , in multiplying of orders sine necessitate ad arthritim usque ? after the second and third orders against those that forsake the publique assemblies of saints , and such as are scandalous , comes in a fourth , touching the catechumenists in the first order mentioned ; ( viz. ) that the minister when he cateobizeth the several families , shall exhort such persons in them as he finds , be of competent knowledge , and are blamelesse in life , that they present themselves to the eldership , that they may be admitted to the sacrament of the lords supper ? but what if they will not present themselves before the eldership ? the minister must exhort and admonish them . what if still they refuse ? their names shall be published openly in the several congregations , and they warned before all to reform . that 's the fifth order . mark ! men of blamelesse life and knowledge must be warned before all to reform . but what if after all this they will not reform , but continue obstinate ! then no admission to the sacrament ; that 's implyed in the fourth order ; there 's their excommunicatio minor : but that 's not all , a higher censure yet ; they shall be cast out , and excommunicated ; so faith the sixth and last order , the great excommunication , which casteth out of the church also , and judgeth them no better , then heathens , and publicans , notwithstanding all their piety and knowledge . so that , in brief , all wilfully ignorant and scandalous are to be excommunicated ; and not onely they , but the knowing , and blamelesse of life , if they present not themselves to the eldership . these things premised , lying sadly on our spirits and consciences , as not sound and orthodox , for which we cannot so readily joyn with you , till further satisfaction be given us , and which the publisher of your paper promised should be given to all that did desire , we therefore thought fit to signifie these our scruples to you , and shall wait earnestly for a speedy satisfaction in the particulars , remaining january the . . your brethren desirous of truth , vnity and peace in the church . joshuah cudworth . john ogden sen. john ogden junior . capt. james buckley . israel taylor . john buckley . nicholas walker . ralph hall. edward newton . abraham butterworth . robert twyford . william radclyffe . jo. hartley . ra. bradshaw . edward richardson . tho. holland . fra. mosley . john byrom . alexand. radclyffe . robert hey . robert ashton : william heawood . alexander greene. james marler . george booth , richard symonds . richard waite . richard halliwell . isaac allen. jo. pollett . tho. prestwich . leonard egerton . ferdinando stanley . humphrey bulkly . nichol. moseley . william hulme . william holland . thomas symonds . john scholefield . ja. wolstenhulme . jo. crompton . john grover . tho. scoles . theo. anderson . abdie scholfield . tho. heap . sen. william read. john buckley . richard leach . james stoales . robert wilson . at manchester , feb. . . the answer of the first classis within the province of lancaster , unto the first paper presented unto them at their classical meeting , jan. . . by certain gentlemen , subscribed by them and sundry others within the bounds of this association . sect . i. gentlemen , we have perused your paper , and doe finde in it sundry mistakes , and some manifest wrestings of our plain meaning , in that paper of ours , which was published in our several congregations : and we are also sensible of the sharp reflections in it , upon the government , that is committed to our mannagement , and on our selves . but we shall not go about to answer you in that kind : and therefore laying aside animosities , and putting away gall and bitternesse , in the spirit of love and meeknesse , however in faithfulnesse and plainnesse , we shall endeavour to shew you your errors and rectifie your mistakes . and we do thus far acknowledge your fair dealing , ( for which we give you hearty thanks ) that you addresse your selves unto us , giving us thereby the opportunity , both to vindicate our selves , and give you a right understanding of the matters wherein you are mistaken . our leasure will not permit us to spend time about impertinencies ; but yet , that you may not conceive we are destitute of civil authority , ( which you in your paper minde us not to contemn , and we our selves do professedly testifie all due respects unto , as in duty we are bound ) we intreat you to take notice , that the lords and commons assembled in parliament , having resolved to establish the presbyterian government throughout the kingdom of england , and dominion of wales , did august . . publish their directions , after advice had with the assembly of divines , for the electing and chusing of ruling elders in all the congregations , and in the classical assemblies for the cities of london and westminster , and the several counties of the kingdom , for the speedy settling of the presbyterian government . in these directions , ( as may be seen pag. . ) they did ordain , that in the several counties certain persons , ministers and others , should be appointed by authority of parliament , who should consider , how the several counties respectively might be most conveniently divided into distinct classical presbyteries ; and what ministers and others were fit to be of each classis . and that they should accordingly make such division and nomination of persons for each classical presbytery . which divisions and persons so named for every division , the appointed should be certified up to the parliament . and they further appointed , that the said several classes respectively being approved by parliament , within their several precincts should have power to constitute congregational elderships . according to these directions , the persons by them appointed for this county met , and did consider , how it might be most conveniently divided into distinct classical presbyteries , and what ministers and others were fit to be of each classis : and also made such a division and nomination accordingly , and certified the same up to the parliament : all which being done , according to their directions and appointment , it was resolved by the lords and commons assembled in parliament , oct. . . that they did approve of the division of the county of lancaster into nine classical presbyteries represented from the said county . and it was further resolved , that the said houses did approve of the ministers and other persons represented from the county of lancaster , as fit to be of the several and respective classes , into which the said county was divided . which division of this county into nine classical presbyteries , and the approval thereof by the said lords and commons was forthwith printed and published . in this division so made and approved , the first classis is to contain manchester parish , prestwich parish , oldham parish , flixton parish , eccles parish , and ashton under-line parish , as by what was then printed , and is yet extant , is to be seen . further , we wish you to take notice , that in the forementioned directions pag. . direction . it is there thus ordained , that all parishes and places whatsoever ( as well priviledged places and exempt jurisdictions , as others ) be brought under the government of congregational , classical , and national assemblies . provided , that the chappels or places in the houses of the peers of this realm should continue free for the exercise of divine duties , to be performed according to the directory . and also , that it was ordered by the lords and commons assembled in parliament , decemb. . . that the several classes in lancashire should be one province , as appears by their order to that purpose ; as there is also another order of theirs of octob. . . enabling the several classes within this province to send their delegates to meet in a provincial assembly in preston , and appointing the time of their first meeting , the number of the delegates , that were to be sent to the said assembly , and the quorum of the assembly , according to the provision that had been made before by the parliament , before any provincial assembly could by virtue of their authority be enabled to act provincially . by which account thus given it is manifest , that the setting up the presbyterian government in this county : the division of it into several classes : the making of those classes into a province , and their acting provincially : as also the appointing this classis to be the first , ( that is , the first in regard of the number onely , the account beginning here ) was all done by authority of parliament . and that , when we call our selves the first classis within the province of lancaster , we are awarranted thereto by authority of parliament . and so your saluting us in our own termes , ( which we gave not to our selves , till the parliament had first given them to us ) will not seem strange to them , that then did , or now do , acknowledge that authority and power , which the parliament exercised in those times . especially considering there was nothing done since , either by that parliament or any other , or by his highnesse and the late parliament , that takes from us what was then granted , and as we shall clear further anon . sect . ii. in your preface to what in your paper you have to say unto us , there is in the first place a mistake of that title , which was given by us unto ours ; ( which you call a paper draught ) for it was not by us intituled a presentation ( as you call it ) but a draught , that represented to the provincial assembly our apprehensions in a case by them propounded unto us ; and was approved by the provincial , under the title of a representation . but this perhaps was but the mistake of the scribe , and we insist not on it . it is of greater weight and moment , to take notice of what you publish as your sense and apprehensions of it , ( not resting in the judgement or determination of any general council contrary thereunto ) if any such should be , much lesse to one of our provincial assemblies . although you tell us , we seem to submit to our provincial , what we will hardly grant to a general council ; in which you professe to differ from us . we know very well , and have learned better from the scriptures , then to resolve our faith into the determination of any company of men on earth whatsoever , or to build our faith on the judgement of synods , provincial or national , or of general councils , that have been heretofore , or that may be hereafter . we are sure all men are fallible ; and faith , that is a sure and certain grace , must have a sure and certain foundation , which is onely the infallible and written word of god. and if this only be your meaning , you have not us differing from you . but yet when we consider , that synods and councils , rightly constituted and regularly called , as they may be then of great use for light and guidance , so also that they are the ordinance of god , and by him invested with authority , and so have an authoritative judgement belonging to them , and which is not in private persons , we dare not contemn them , nor speak sleightly of them . and seeing the higher assemblies have greater authority then the lower , ( as there is more power in the whole , then in the part ; in the whole body , then in any one , or some few members ) and that , however we are well enough satisfied , that we have the authority of a classe , yet we are under the authority of the provincial assembly ; we see not wherein we offended , that we submitted our apprehensions , in the case propounded by that assembly unto us , unto their judgment . there is concerning matters of religion judicium privatum , or a private judgement ; and this belongs to all christians , who are to see with their own eyes , and judge , concerning what is necessary for them to know and believe in matters of this nature . this judgement , as there is good reason why we should allow it to our selves , so we should lord it over mens consciences , if we should deny it to any . there is also judicium publicum , & authoritativum , a publick and an authoritative judgement ; and this is either concional , which belongs to every lawful minister ( to whom the key of doctrine is committed ) by himself singly : or else it is juridical , and this belongs to synods and councils , who having the key of discipline , are invested with authority to inquire into , try , examine , censure and judge of matters of doctrine and discipline authoritatively , ( although they be tyed to the rule of gods word in such proceedings , as judges to the law ) and likewise to censure offenders according to their merit , when such cases are regularly and orderly brought before them . and in this sense it was , that we submitted our apprehensions in the paper published , to the judgement of the provincial assembly . and we believe , when the apostle tels us , cor. . . that the spirits os the prophets are subject to the prophets : and our saviour christ-saith , mat. . ●ell the church ; and when we consider what was practised by paul and barnabas , and certain others ( who upon occasion of a contest that arose in the church at antioch about a matter of doctrine , were sent up from that church to jerusalem to the apostles and elders about that question ) from these and other scriptural grounds we had sufficient ground for so doing . we are sure also , that whitaker de conciliis quaestione quinta , and chamierus in his panstratia de oecumenico pontifice , ubi de authoritate papae in ecclesia , cap. . & cap. . and generally all our protestant divines against the papists , alledging the texts above-mentioned and others , do prove abundantly , that in the sense declared , the pope is to be subject to a general council , wherein also sundry papists do concur with them . and questionless , if in the time of augustine ( who was no contemner of synods and councils ) any in this sense had declared , that they would not have submitted their apprehensions to their judgement , he would have cried out against them as well as against the donatists , o impudentem vocem ! and we hope , when you have weighed the matter better , you will not in this sense see any reason to refuse to submit either your sense and apprehensions of our paper , or what you may publish as your own private judgements in other matters about religion , to the judgement of a general council , supposing it might be had . sect . iii. we have now done with your preface , and come to the matter it self , wherein you professe , ( . ) to joyn with us in a deep sense of the several grosse sins and errors of the times , desiring earnestly to mourn first for your own sins , next for the sixs of others , &c. and here we do heartily pray , that neither we nor you may any of us condemn our selves , either by professing our sorrow , for what sins we may practise , or by refusing to help forward the good that we professe to allow of , but may testifie the truth of our sorrow for our own and other mens sins , by suitable indeavors to reform what is amisse in our selves , and helping forward every one in his place the reformation of others . ( - ) in the next place , you say , you are also sensible with us that there are sundry persons grosly ignorant in the mainpoints of christian religion . and if so , we hope you will acknowledge , that where , after the injoying of plenty of preaching and the publick catechizing , that hath been used for many years together , ( and much more where there hath been lesse of this meanes ) many continue grosly ignorant in the main points of religion , it is at least not to be condemned in such ministers , as shall be willing to take the paines by private catechizing to instruct such persons : this course being to the ministers a matter of paines onely ; and that hereupon , where the publick catechizing attaines not its desired end , the private may be good and useful , that so poor souls perish not for lack of knowledge . ( . ) lastly you hope , that we with you are sensible and greived , though , you say , we do not mention them , for the grosse errors in judgement and damnable doctrines of many , who have rent themselves into as many several heresies , as they have into sects and schisms . you may perceive by the title of our paper , that it was a representation of our apprehensions to the provincial assembly , in the case to us propounded by the said provincial , and what that was , we shall particularly declare anon , ( although by what we say had been complained of , and represented unto us , it might be gathered ) and therefore we were chiefly to apply our selves to that , which was therein our main work and businesse . that the grosse and damnable errors , that the loosness of these times have brought forth , are to be bewailed ( if it were possible ) with tears of bloud , is most freely to be confessed . and whether we lay them not to heart in some poor measure , god the searcher of all hearts he knows ; as what complaints have been made of these by the members of this classis , both in their prayers and preaching , men can witnesse ; and likewise what testimonies have been given to the truth of jesus christ , and against the errors of the times , subscribed with their hands and published to the world , though therein but concurring with the rest of their reverend brethren in this province , in the province of london , and other counties of the land , posterity may read , when we are in our graves . but as to the most of the congregations belonging to this classis , the great business to be looked after was the use of our best indeavors , for the informing of the ignorant , and the reforming of the scandalous , the numbers of these being great , and of those that are so grosly erroneous as to maintain damnable doctrines , and whereof you professe your selves to be so sensible , very inconsiderable , in comparison of the former : and in sundry of our congregations , if not in most , ( blessed be god for it ) not any at all , that we know of . and therefore there was not that reason to make any such expresse mention of these as of the former , although in our paper we were not herein neither altogether silent , as will after appear . having professed your agreement with us thus farre , you go on to declare your selves , that , touching the way of informing the ignorant , and reforming the wicked and erroneous , you shall not much dissent . and ( . ) you say , for the information and instruction of the ignorant by way of catechizing before they be admitted to the sacrament , the course by us published ( provided , you say , it be in publick ) little differeth from the order prescribed by the church of england , and other reformed churches abroad , before any be admitted to the sacrament of the lords sapper . that all children and others , ( so many as it is fit to instruct after that manner ) be publickly catechized , is that , which we heartily wish had been and were more generally practised in our own church at home , as it is practised by the reformed churches abroad . and certainly , had the publick catechizing of children and others been more generally and constantly practised , there had not been that cause to complain of the grosse ignorance of sundry persons of ripe years , and some of them governours of families , as now there is . we do also understand you by what you do here expresse , that you judge it not meet , that the grosly ignorant should be admitted to the lords supper , in that you seem to approve of the practice of the reformed churches abroad , ( as of our own at home ) in taking course to inform the ignorant , before they admit them to the sacrament of the lords supper ; and therefore we see not how you can in reason deny , but there ought to be an examination and trial of all persons , before they be admitted to the lords supper , that so the grosly ignorant may not be admitted , as they might be , if all promiscuously were admitted without any tryal at all . but whereas , in this concession about catechizing , you have a proviso , that it be in publick , we doe not see , why you should so limit it , if it be confessed , that it is necessary , that the ignorant should be informed , and that catechizing is an useful means to attain that end . you know how it would dash sundry knowing persons to be catechized publickly in the congregation . but as for those that are conscious to themselves , that they are very ignorant , if these should be called forth to publique catechizing , it were more likely to drive them from the publique assembly , and so from the use of all means for their information , then beavailable to this end . as touching what was propounded by us in our paper , as the way for their information ( though it was not intended for any such a purpose as to exclude publique catechizing ) it was done in way of condescension to the weakest , and to shew our willingness to apply our selves to any course , so we might be instrumental to bring poor dark and blinde souls to the knowledge of christ , and which in our judgement is more likely to be attained in many , as the case stands with them , in a more private way of catechizing in any of the wayes propounded by us , then if we should catechize all the several families publiquely before the whole congregation . ( . ) touching those that erre so grosly , whether in doctrinals or points of discipline , thereby renting from a true constituted church , you say , we speak nothing , either of their sin or punishment , yet you hope , we with you do hold , that the churches lawful pastors have the power of the keyes committed to them , to excommunicate such offenders . we have given you the reason already , why we made not such express mention of these offenders , as of the former , although ( as you will hereafter perceive ) we are not wholly silent touching either the sin or punishment of these . onely at present , because you professe to allow of that previous course of admonition prescribed by christ , in reference to the scandalous mat. . before they be excommunicated , but here say nothing of any such course to be taken with the heretical or schismatical ; ( though we hope also of you , that you disallow it not ) we shall briefly declare , what course is to be held by the rules of the presbyterian government , before the sentence of excommunication passe against these offenders , and whereof our paper was not silent . this government , however it gives no toleration to any such errors , as subvert the faith ; or any other errours , which overthrow the power of godlinesse ; if the party , who holds them , spreads them , seeking to draw others after him , or to any such practises , as in their own nature manifestly subvert that order , vnity and peace , which christ hath established in his church . these being offences censured by this government , ( and of which further afterward , ) yet this government prescribes the exercise of patience and long-suffering ( even toward those that do grosly erre in doctrine as well as toward those that are scandalous in life ) in the use of all means for the convincing them of their errours ; by reasoning with them out of the scriptures : as we see was practised in the synod , that was held at jerusalem ; and as we see the fathers of the nicene council , did not disdain to reason and dispute with arrius ( though he denyed the deity of christ ) before they condemned him : and as also other fathers did with other hereticks in the synods , although oftentimes in vain . that so none might have any just cause to complain , that they were condemned , before they fully heard . and as touching such as run into such practises , as in their own nature tend manifestly to the subverting of that order and unity which christ hath established in the church , it labours with these also in the use of all gentle means to reclaim them , and bring them back again to the church they have rent themselves from , before it proceed to censure . as it doth also put a difference between the seducers , and ring-leaders of a sect , and those that are misled ; having respect not only to the nature of the offence , but also to the quality of the offender ; and exerciseth patience and forbearance towards all , so long as there is any hope of reducing them by milder correction : being ever more desirous to heal , then cut off any member . and thus having declared our selves in this , we goe on with you . ( . ) for you say ; for such as are scandalous and wicked in their lives , admonition private and publique is to be observed , according to christs rule , mat. . but if they still continue , and will not reform , the churches lawful pastors have power to excommunicate such . in this you fully come up to what we hold , as to the meanes , that is to be used for the reformation of these , and we are glad there is an agreement in judgement betwixt you and us thus far . neither can we see how , upon this concession , you can in reason finde fault with our proceedings , if there should be occasion for our censuring any such persons , as for their notorious offences and their obstinacy therein , might justly merit the highest censure . for however , perhaps you may say , you stumble chiefly at this , that our ruling elders ( that in your judgement may be but meer lay-men ) do joyn in the gouernment with us ; yet we see not how this can be any just ground of scruple to any of you , who ( if we mistake not ) were all of you satisfied in your consciences touching the lawfulness of the late government of episcopacy as it was then exercised , at least as to submission to it ; and wherein high-commissioners , chancelors , and commissaries ( that were as much lay-men then , as ruling elders can be in your judgement now ) had so great a share , as to suspend ministers from the exercise of their ministry , upon such complaints as , according to the orders , that were appointed in those dayes , they might take cognizance of , and so far , as to decree the sentence of excommunication against them and others , as there was occasion for it . but here we must yet further profess , we do not know , whom you mean by lawful pastors , to whom you here grant the power of excommunication . some we know , there are , that would make the diocesan bishops the onely pastors of the church , and that other ministers do but officiate by deputation from them and under them . we hope you are not of the minde of these . for then , as the dissent in judgement betwixt you and us would be farre greater , than as yet we apprehend it is ; so hence it would follow , that , till prelacy should be restored , there must not ( if you would provide for the safety of the persons and estates of them that should mannage the government ) be the dispensing of any church censures at all . for you may easily know , that not only by acts and ordinances of parliament before made for the abolishing of archbishops and bishops , &c. ( and which are confirmed by the late humble advice assented unto by his highnesse sect . . ) the office and jurisdiction of diocesan bishops is taken away ; but there is yet a further barre put in against prelacy in the . sect . of the aforesaid humble advice ; where it is expresly cautioned , ( and we judge it was out of a conscientious mindfulness of what had been in those very termes covenanted against ) that the liberty , that is granted to some , be not extended to popery and prelacy . and therefore if any diocesan bishop should exercise his jurisdiction , and excommunicate any person within this land , wherein by authority ( as you may see afterward ) there is also an appointment of another government , we leave it to those , that are learned in the law to determine , whether such diocesan bishops would not run themselves into a praemunire . but if you do not restrain lawful pastors to these onely , out doubt yet is , whether you mean not onely such ministers , as were ordained by diocesan bishops , excluding those out of the number , that , since their being taken away , have been ordained by presbyters only ? if this be your sense , we shall onely at present minde you , of what is published , to be the judgement of doctor vsher late primate of ireland , in a book lately put forth by doctor bernard , preacher to the honourable society of grayes-inne ; and whom though a stranger to us , and one of a different judgement from us in the point of episcopacy , yet we reverence for his moderation and profession of his desires for peace , wishing that such , as do consent in substantials for matter of doctrine , would consider of some conjunction in point of discipline . that private interests and circumstantials might 〈◊〉 keep them thus far asunder . in which wish as we do cordially joyn our selves , so we heartily desire , that all godly and moderate spirited men throughout the land would also close . but the book , which the said doctor hath lately published , is intituled , the judgement of the late archbishop of armagh , and primate of ireland &c. in this book this doctor tels us , that the late primate in answer to a letter of his ( sent to him as it should seem for that purpose ) declares his judgement touching the ordination of the ministry in the reformed churches in france and holland . there he saith , that episcopus & presbyter gradu tantum differunt , non ordine . and consequently , that in places , where bishops cannot be had , the ordination by presbyters standeth valid . and in the close of his answer about this point he saith ; that for the testifying of his communion with the churches ( of the low-countryes ) of whom he had spoken immediately before : and which he there professeth , he doth love and bonour as true members of the vniversal church : ( notwithstanding the difference that was betwixt him and them about the point of episcopacy ) he doth professe that with like affection he should receive the blessed sacrament at the hands of the dutch ministers , if he were in holland , as he should do at the hands of the french ministers , if he were in charenton . see pag. . and . hence you may perceive , that the judgement of dr. vsher was ; that the ordination of presbyters , where bishops cannot be had standeth valid . and consequently , if you be of his opinion , ( and you must have stronger reason , then ever yet we have seen , to bear you out there in if you judge otherwise ) they ought to bee esteemed lawful pastors , to whom you grant the power of excommunication , bishops being now taken away , and may not therefore ordain according to the present laws of the land. the said doctor bernard hath some animadvertisements upon this leteer ( in which doctor vsher doth deliver his judgement as abovesaid ) and there shews , that he was not in this judgement of his singular . he alledgeth doctor davenant , that pious and learned bishop of sarisbury , as consenting with him in it ( in his determinations quaest . . ) and produceth the principal of the schoolmen , gulielmus parisiensis , gerson , durand , &c. and declares it to be the general opinion of the schoolemen ; episcopatum ut distinguitur a simplie● sacerdotio non esse alium ordinem , &c. see pag. . of the aforenamed book , as also pag. , . where the concurrence of doctor davenant with doctor vsher in his judgement about this matter is declared more fully . he addes also others , as in special , doctor richard field in his learned book of the church , lib. . cap. . and lib. . cap. . and also that book intituled , a defence of the ordination of the ministers of the reformed churches beyond the seas , maintained by archdeacon mason against the romanists . and further he saith ; he hath been assured , it was not onely the judgement of bishop overal , but that he had a principal hand in it . he tels us , that the fore-mentioned author produceth many testimonies ; the master of the sentences , and most of the schoolemen , bonaventure , thomas aquinas , durand , dominicus soto , richardus armachanus , tostatus , alphonsus a castro , gerson , petrus canisius , to have affirmed the same ; and at last quoteth medina a principal bishop of the council of trent , who affirmed , that jerome , ambrose , augustine , sedulius , primasius , chrysostome , theodoret , theophylact were of the same judgement also . but you may see these things your selves in doctor bernard , pag. , , . we have been onely at the pains to transcribe them . we could alledge many more testimonies to prove this : but we count these sufficient ; and doe alledge these the rather , because brought by one that is of the same judgement with you , as we suppose . but having declared how farre you accord with us in judgement , touching the way of informing the ignorant , and reforming the wicked persons , and schismatical , &c. you tell us ; that you are not therein so wavering and unsettled in your apprehensions of the case , as to submit either it or them , either wholly or in part , to the contrary judgement and determination of a general council of the eastern and western churches , much lesse to a new termed provincial assembly at preston ; wherein you professe no little to differ from us . that , which we submitted wholly to the judgement of the provincial assembly , was not , whether catechizing was a way appointed by god in his word , for the information of the ignorant ; but in what way of catechizing ( as is expressed in our paper ) the ignorant in our congregations , who never offered themselves unto the sacrament , were most like to be brought to some measure of knowledge ; and which is not a matter of doctrine but of order onely . neither was it by us submitted to that assembly ; whether the censures of the church were the meanes appointed by christ for the reforming of the scandalous ? but whether it might not be meet pro hic & nunc , and as the present case stood , to apply the censures ? ( and so put in practice at this time that , which in the general we were sufficiently assured from the word of truth , was the way for their reformation ) and with which we were both by god and man intrusted to dispense , unto those that were openly scandalous in our congregations ; however they contented themselves to live in the want of the lords supper , nor ever presented themselves to the eldership to be admitted to it . and this ( because meerly circumstantial , as to the dispensing of the censures at this time and to such persons ) we think herein we owed the provincial assembly ( unto whose authority we professe our selves to be subject ) so much respect and duty , as to submit our apprehensions in a case of this nature ( which they had propounded unto us to be seriously weighed , as they had done to the rest of the classes within this province ) unto their judgement , and to take their concurrent approval along with us , before we proceeded to practise in a matter of this weight . and yet we have declared before , that however we are not so wavering and unsettled in matters of faith , as to resolve our belief into the determination of synods or councils , believing no more , nor no otherwise , then as they determine : yet that it is not out of the compasse of the authority of a synod to examine , try and authoritatively to censure doctrines as well as matters of discipline . and we think ( how confident soever you may be of the soundnesse and orthodoxnesse of what in your paper you propound in way of exception against any thing in ours ) you have not such clear and unquestionable grounds from scripture for the same , that you were to be accused of wavering or unsettledness , if you had submitted the same to have been examined and tried by a provincial assembly : and much lesse if you could have had the opportunity of submitting it to the censure of a general council . but whereas mentioning our provincial assembly at preston , you call it a new termed provincial assembly ; if your meaning be , that the terming it a provincial assembly instead of a provincial synod is a new term , then this is but onely a logomachia , and not much to be insisted on . although we frequently call it a provincial synod as well as a provincial assembly . but if your meaning be ; that it is a new termed provincial assembly at preston ; because provinciall synods or assemblies have been held but lately at preston , we see not ( if provincial assemblies be warrantable , and have been of ancient use in the church ) that having been long in dis-use , they began of late to be held at preston , that can justly incurre your censure . but if the antiquity of such assemblies be that you question : then we referre you to what doctor bernard in the book of his above quoted , shews was the judgement of doctor vsher ( who is acknowledged by all that knew him , or are acquainted with his works , to have been a great antiquary ; however we alleadge him not , that you should build your faith upon his testimony ) and which we think may be sufficient to vindicate provincial assemblies in your thoughts from all suspition of novelty . in that book you have in the close of it proposals touching the reduction of episcopacy unto the form of synodical government received in the ancient church . and it thus begins . by the order of the church of england , all presbyters are charged to administer the doctrine and sacraments , and the discipline of christ , as the lord hath commanded , and as this realm hath received . and that they might the better understand , what the lord hath commanded herein , the exhortation of paul to the elders of ephesus , acts . . is appointed to be read unto them at the time of their ordination . a little after it is aknowledged , that ignatius by presbytery mentioned by paul , tim. . . did understand the community of the rest of the presbyters or elders , who then had a hand , not onely in the delivery of the doctrine and sacraments , but also in the administration of the discipline of christ . and for further proof , tertullian is alleadged in his generall apologie for christians . where he saith , that in the church are used exhortations , chastisements and divine censure ; for judgement is given with great advice , as among those , who are certain , they are in the sight of god. and it is the chiefest foreshewing of the judgement to come , if any man have so offended , that he be banished from the communion of prayer , and of the assembly , and of all holy fellowship the presidents , that bear rule therein , are certain approved elders , who have obtained this honour , not by reward , but by good report . there also is further shewed , that in matters of ecclesiastical judicature , cornelius bishop of rome used the received form of gathering together the presbytery . and that cyprian sufficiently declares of what persons that consisted ; when he wisheth him to read his letter to the flourishing clergy , which there did preside or rule with him . and further , that in the fourth council of carthage it was concluded , that the bishop might hear no mans cause without the presence of the clergy . and that otherwise the bishops sentence should be void , unlesse it were confirmed by the clergy . and yet further . that this is found inserted into the canons of egbert ( who was archbishop of york in the saxon times ) and afterwards into the body of the canon law it self . it is here also acknowledged , that in our church this kind of presbyterian government hath been much disused . yet that it did professe , that every pastor hath a right to rule the church ( from whence also the name of rector was at first given to him ) and administer the discipline of christ , as well as to dispense the doctrine and sacraments , &c. by all which it is acknowledged , and also proved ; that the form of government by the united suffrages of the clergy , is ancient : and which is there in express termes asse●ted ; as it might be demonstrated by many more testimonies , but that we conceive these already mentioned are sufficient , and being alleadged by the aforementioned author , as also evidencing what his own judgement was in this point , may be more likely to sway with you ( if in that there should be a dissent betwixt you and us ) then any thing , that we could our selves produce . but in this reduction of episcopacy to the form of synodical government received in the ancient church , there are proposals of assemblies of pastors within certain limited bounds , which ( saving that they are some of them somewhat larger then ours , which is but a circumstantial difference ) doe hold proportion with the classical , provincial , and national assemblies , mentioned in the form of our church government ; as also the times propounded there for their meeting , the power of these assemblies , and what they were to have cognizance of , and the subordination of the lesser to the greater , with liberty of appeal , if need should require , and are the same in substance as with us . and all these were propounded , as the way of government in the ancient church , and in the year . ( after the troubles , that had risen in scotland about episcopacy and the ceremonies , and before the setting up of the presbyterian government in this land , had so much as fallen under debate in the parliament , so far as ever we heard of ) as an expedient to prevent the troubles , that did after arise in this land about the matter of church government , being for the moderating of episcopacy , that at that time was grown to that height , that it had quite taken away from the pastors that rule , that of right did belong unto them ; and for the reduction of it to the ancient form of synodical government . and therefore in the judgement of this learned and reverend antiquary , our provincial assembly at preston ( where the pastors of the churches are members , as he acknowledgeth of right they ought to be in such assemblies ) would not have been accounted a new termed provincial assembly . sect . iv. but you go on and tell us ; that other parts of our paper are full of darknesse , to which you say , you cannot so fully assent , till further explicated and unfolded by us . we cannot apprehend any such darknesse in our paper , as you speak of . but yet because in yours , you question what authority we have from the civil magistrate , for what we doe , and likewise the extent of it : and your mistakes of our meaning may perhaps some of them arise from your unacquaintednesse with the rule we walk by : although we were not to be blamed for any mistakes , that might arise ab ignorantia juris ( whether simple or affected , that we determine not , but leave you to examine ; ) before we come to make answer more particularly to what follows , we are willing to be at some paines , to give you some further account of the power we are awarranted by the civil authority , for to exercise ; to what persons within our bounds it extends it self : and what some of those rules are , that are prescribed unto us by civil authority , to walk by in the exercise of that power we are betrusted with . it is a general and common mistake amongst many , that the presbyterian government , was established by the parliament but for three years , and that therefore it is now expired and our of date . but if you peruse all that passed in parliament touching it , no such matter will appear . the directions of the lords and commons assembled in parliament , after advice had with the assembly of divines , for the electing and chusing ruling elders in all the congregations , and in the classical assemblies , for the cities of london and westminster , and the several counties of the kingdom , for the speedy settling of the presbyterian government , bearing date august . . their ordinance together with rules and directions , concerning suspension from the sacrament of the lords supper , in cases of ignorance and scandal , dated octob. . : the votes also of the said houses for the choise of elders throughout the kingdom of england and dominion of wales in the respective parish churches and chappels , according to the directions before mentioned ; and touching the power granted to the tryers of elections of elders , of the date of febr. . . and febr. . : their ordinance for keeping scandalous persons from the sacrament of the lords supper ; the inabling of congregations for the choice of elders , and supplying of defects in former ordinances and directions of parliament concerning church government , bearing date march . : the remedies prescribed by them for removing some obstructions in church government , dated april . : and their ordinance for the speedy dividing and settling the several counties of this kingdom into distinct classical presbyteries and congregationall elderships , dated jan. . ; we say , all these were passed absolutely without any proviso's at all , limiting the time of their continuance , that is expressed in any of them . indeed in the ordinance of parliament giving power to all the classical presbyteries within their respective bounds , to examine , approve and ordain ministers for several congregations , dated nov. . ; it is provided in the close of it , that it shall stand in force for twelve moneths , and no longer ; as it is provided in another ordinance , for the ordination of ministers , by the classical presbyters , within their respective bounds , for the several congregations in the kingdom of england , bearing date august . , that it shall stand in force for three yeares , and no longer ; which latter might give to some ( that took but the matter upon report ) an occasion to conceive , that the presbyterian government was settled but for three yeares ; although that was but ill applied to all the several ordinances that had passed before , which belonged onely to one . but the ordinance especially , from which chiefly ( as we conceive ) the mistake arose about settling the presbyterian government for three years onely , was the ordinance that passed june . ; the title whereof is , an ordinance of the lords and commons assembled in parliament , for the present settling ( without further delay ) of the presbyterial government in the church of england : in the close whereof it is ordained ; that this ordinance shall continue for the space of three yeares , and no longer , unlesse both houses think fit to continue it . but if the matter of this ordinance be consulted , it is manifest it was but touching a committee of lords and commons to adjudge and determine scandalous offences not formerly enumerated , appointed by that ordinance , in stead and place of commissioners mentioned in the ordinance of march . ; and also shewing how the elderships were to proceed in the examination of such scandalous offences ; and touching what power was granted to the said committee , and in what sort they were to proceed , as is clear to any , that shall but take the pains to peruse that ordinance ; the ground whereof in the preface to it , is made to be this ; the lords and commons in parliament holding their former resolution , that all notorious and scandalous offenders shall be kept from the sacrament , have thought fit to make a further addition to the scandalous offences formerly enumerated , for which men shall be kept back from the sacrament ; and least the stay of the enumeration , and the not naming of commissioners to judge of cases not enumerated , should hinder the putting in execution the presbyterian government already established , they have thought fit , &c. and doe therefore-ordain a committee ( therein particularly nominated ) in stead and place of commissioners . the groundlesnesse of the mistake about settling the presbyterial government for three years onely ( that might arise from the proviso in this ordinance ) is so clear to any common understanding , that the bare recital of the sum of the matter of this ordinance , and the ground of making it , doth make it so fully to appear , that it were but lost labour to use any more words about it . but we have particularly mentioned all that ever passed the parliament ( so farre as we have either seen or heard of ) that hitherto concerned church government , untill the year ; when the form of church government to be used in the church of england and ireland , was agreed upon by the lords and commons assembled in parliament , after advice had with the assembly of divines , and was ordered by them to be printed august . of the said year . and this ordinance ( wherein all that had passed the parliament before in parts , and at several times , and what ever was but temporary , by vertue of other ordinances ( so far as was intended for continuance ) are moulded up into a complete body , with a supply of sundry things that had been never mentioned nor published before in other ordinances ) is without any limitation of time for its continuance , and remains unrepealed to this day , for any thing we have seen or heard to the contrary . nay we think ( as we shall touch upon anon ) that by the humble advice , assented to by his highnesse , this ordinance ( as well as others ) receives strength . but by this full account given , we think we have made it sufficiently to appear , that we have had the authority of the civil magistrate to bear us out , in what we have acted since the first setting up of the presbyterian government untill this present ; except there be any , that can come forth , and charge us to have transgressed the rules , appointed by the parliament for us to observe in our actings , against which our own innocency onely shall be our defence . it now remaines , for your further satisfaction , and our own vindication , that we recite some things particularly out of the form of church government , which we conceive are thereunto subservient . in the very first words of the ordinance ( according to what we have before recited in the directions for the electing and choosing of ruling elders , and is there also to be found ) you may find it thus ; be it ordered and ordained by the lords and commons in parliament assembled , and by authority of the same , that all parishes and places whatsoever within the kingdom of england and dominion of wales , ( as well priviledged places and exempted jurisdictions as others ) be brought under the government of congregational , classical , provincial and national assemblies , &c. whence it is to us unquestionable , that by vertue of this appointment , such as live within the bounds of our several congregations and parishes are under the power of some one or other of the congregational elderships , constituted by authority of parliament within our several parishes ; and that all those that live within the bounds of our classis ( mentioned before ) are under the power of our classical assembly , constituted in like manner by the said authority . what power is given particularly to the congregational elderships , you may finde in the aforesaid form of church government , and unto which we refer you ; onely we shall minde you , that by vertue thereof , they have power , as they shall see just occasion , to enquire into the knowledge and spiritual estate of any member of the congregation , to admonish , and rebuke , to suspend from the lords table , those who are found by them , to be ignorant and scandalous , and to excommunicate according to the rules and directions after following . and it is thereby ordained , that the examination and judgement of such persons , as shall for their ignorance in the points of religion , mentioned in that ordinance , not be admitted to the sacrament of the lords supper , is to be in the power of the eldership of every congregation . all which will appear by the expresse letter of the said ordinance , to any , that will consult it , and which not onely justifies all that is practised , in that case , by the several elderships , but also shews what grounds this classis had for that which was mentioned in our paper , touching both what is therein appointed to the minister about catechizing families , and also concerning the ministers exhorting such , as in the several families he should finde to be of competent knowledge , and know to be of blamelesse life , that they should present themselves to the eldership ; the trial and judgement in this case not belonging to any one minister alone , but to the eldership . there are also rules and directions given in this ordinance to be observed by the several elderships , concerning suspension from the sacrament of the lords supper in cases of scandal , which may be seen there particularly . but there is no rule given , that will allow either the eldership or classis , according to the several powers to them therein granted , either to warn before all , or to excommunicate knowing and blamelesse men for their meer not presenting themselves before the eldership . the rules of this government prescribe otherwise ; as we our selves must also needs professe , that we are not conscious to our selves , that we have given any just occasion by our management thereof , that contrary to the expresse rules appointed therein to be observed by us , and to the plain sense of the expressions used in our paper ( of which afterward , ) any such a thing , should have been so much as supposed , to have been intended from any thing there expressed . give us leave to proceed a little further , to lay open the order that is prescribed in the above mentioned form of church government , touching the order of proceeding to excommunication ; which as it will awarrant the publishing of mens names openly in the congregation , and warning them before all to reform , being such as are justly censurable by the rules thereof , and particularly where it prescribes , that several publique admonitions shall be given to the offenders , &c. so it will awarrant us in any thing , that is made censurab●e by that paper of ours , that was published . to make this to appear , as also to shew what reason , we had to make known to the several congregations within our bounds what our paper held forth . we shall here declare , what offences are censurable with this greatest and last censure of excommunication , according to the order , that is there prescribed , and which , as it requires , that it be inflicted with great and mature deliberation , and after all other good means have been essayed ; so it appoints in these expresse words . that such errours in practice as subvert the faith , or any other errours , which overthrow the power of godlinesse ; if the party who holds them , spread them , seeking to draw others after him ; and such sins in practice , as cause the name and truth of god to be blasphemed , cannot stand with the power of godlinesse ; and such practises , as in their own nature manifestly subvert that order , unity and peace , which christ hath established in his church ; and particularly all those scandalous sins , for which any person is to be suspended from the sacrament of the lords supper , obstinately persisted in ; these being publiquely known , to the just scandal of the church ; the sentence of excommunication may and ought to proceed , according to the directions after following . but the persons , that hold other errours in judgement , about which learned and godly men possibly may and do differ , and which subvert not the faith , nor are destructive to godliness , or that be guilty of such sins of infirmity , as are commonly found in the children of god : or being otherwise sound in the faith , and holy in life ( and so not falling under censure by the former rules ) endeavour to keep the unity of the spirit in the bond of peace ; and do yet out of conscience , not come up to the observation of all those rules , which are or shall be established by authority , for regulating the outward worship of god , and government of his church ; the sentence of excommunication for these causes shall not be denounced against them . these things this classis taking into consideration , together with the power they were betrusted with by god and man , for the dispensing the censures of the church , in the cases censurable by the rules here laid down and elsewhere , in the form of church government : and there having been in the provinciall assembly several debates touching such persons as in the several congregations were ignorant and scandalous , who offered not themselves to the sacrament , nor to the eldership in order to their admission to it : and they commending it to the several classical presbyteries to be considered of , whether some further course was not to be held , for the information of the one , and the reformation of the other , then yet had been taken , notwithstanding their neglect ; and what they judged fittest to be done for the attaining those ends ; and to represent their thoughts therein to the next assembly ; this classis upon the whole concluded , to represent their apprehensions in the case , as is expressed in the paper that was published , which was approved of before by the provincial assembly , and which they judge is sufficiently awarranted , in regard of any thing therein contained , by the rules expressed in the above-mentioned form of church government . we having thus far shewed what we have been , and are awarranted to practice , by the several ordinances above mentioned , shall now proceed further to declare ; that however we are no lawyers , and therefore leave the determination of the case to the learned in the law to judge of , to whom it belongs : yet if it may be lawful for us to judge of a matter of this nature from the principles of reason ; it seems to us , that the above mentioned ordinances about church government , as well as other ordinances of parliament , are confirmed in the humble advice assented unto by his highnesse in the . section thereof , where we finde these words : and that nothing contained in this petition and advice , nor your highnesse consent rhereunto , shall be construed to extend to the repealing or making void of any act or ordinance , which is not contrary hereunto , or to the matters herein contained . but that the said acts and ordinances , not contrary hereunto , shall continue and remain in force , in such manner , as if this present petition and advice had not at all been had or made , or your highnesse consent thereunto given . whence we gather , that if in the several ordinances for church government , there be nothing contrary to the humble advice , or to the matters therein contained , they are not thereby ( any more then any other acts or ordinances of parliament ) repealed , but left to remain in force . at least , there seems to us to be a plain intimation , that they have a force in them , which is not by this humble advice repealed and made void . for it doth not appear to us , that there is any thing in the form of church government , or any other ordinances of parliament about that matter ; that is contrary to the humble advice or matters therein contained . and whereas in the eleventh section , there is mention made of some , that differ in worship and discipline , from the publique profession of these nations held forth , to whom some indulgence is granted ; it seems to us , there is an acknowledgement and owning of what the late parliament held forth , in regard of these , by the directory for worship and form of church government , which they passed , as the publique profession of these nations in regard of worship and discipline . and in these apprehensions we are the more confirmed , because here in this section , mention is made of a confession of faith to be agreed on by his highnesse and the parliament , there having nothing in that kind passed the late parliament , that established the directory for worship and form of church government : however there had been a confession of faith drawn up by the late assembly of divines ; whence it seemes to us clear , that they own the directory for worship , and the form of church government , to be that which they hold forth , as the publique profession of the nation for worship and government . to the same purpose we finde in the government of the common-wealth of england , scotland , and ireland , &c. as it was publiquely declared at westminster decemb. . pag. . sect. . where also they expresse a worship and discipline publiquely held forth , which must needs referre to the directory and form of church government by us recited ; there being no other worship or discipline , that then had , or now hath , the civil sanction , in this nation . we have been large , in what we have here represented in the general , before we come to speak more particularly to the rest , that now follows in your paper . but our pains being the greater , to make this full representation unto you , then it will be for you to read it , we must intreat you to excuse us ; considering it tends as well to rectifie your mistakes , as to vindicate our selves , being also desirous , not to be mistaken any more , as also because it layes a foundation for our briefer and more particular answer unto what follows , and to which ( these ●hings being thus premised ) we now come . sect . v. in the things , wherein you professe your selves to dissent , till further explicated and unfolded by us . ( ) the first thing we meet with here is ; that by the many persons of all sorts , that are members of congregations , and mentioned in our paper , in your sense thereof we seem to hint , that thereby we mean onely such , who have admitted themselves members of some congregation within your association , and yet live inordinately , &c. and that therefore you , who never were any members or associates of ours , are not within the verge and compasse of our presbyterian discipline , &c. unto which we say ; that we have constantly professed against those of the separation : that the several assemblies or congregations within this land , that make a profession of the true christian and apostolique faith , are true churches of jesus christ . : that the several members of these congregations are by their birth , members , as those that were born in the jewish church , are said to be , by the apostle , jewes by nature : gal. . that this their membership was sealed to them in their baptism , that did solemnly admit them , as into the universal church , so into the particular , wherein they were born . we have also constantly maintained against the afore-mentioned persons ; that the ministers of these churches are true ministers , notwithstanding that exception of theirs against them , that they were ordained by bishops , who also themselves were true ministers in our judgement ( though we cannot acknowledge , that by divine right they were superiour to their fellow brethren , either in regard of order or jurisdiction ) and that therefore the word and sacraments ( the most essential marks of a true visible church , according to the professed judgement of our divines against the papists on the one hand , and those of the separation on the other ) dispensed by these vinisters , were , and are the true ordinances of jesus christ . and that hereupon our work was not ( when the presbyterian government was appointed ) to constitute churches , but to reform them onely . and that therefore none within our bounds , except they shall renounce christianity and their baptisme , can be deemed by us to be without , in the apostles sense ; and so therefore not within the compass and verge of our presbyterian government . neither is it their not associating with us in regard of government , that doth exempt them from censure by it , if they should be such offenders , as by the rules thereof were justly censurable . it not being a matter arbitrary , for private persons at their own will and pleasure to exempt themselves from under that ecclesiastical government , that is settled by authority : and as you know it would not have been allowed of under the former government . ( ) and therefore whether you , and all others within our bounds , be not comprehended within our government , according to the rules laid down in the ordinance of parliament above mentioned , appointing the form of church government to be used in the church of england and ireland , and therein ordaining , as hath been recited before in the first page thereof , and to which we referre you ; ( especially considering , that all within the bounds of our several parishes ( that are no other now then formerly ) even papists , and anabaptists , and other sectaries , were under the late prelatical government ) we leave it to you to judge . onely if so , we wish you to consider , that then you are brought under the government of presbytery , not so much by us , as by the parliament appointing this government . and then we think you , who warn us not to contemn civil power , might well ( out of respect to the authority ordaining it , but especially considering the word presbytery is a known scripture expression , tim. , and interpreted by sundry of the fathers , as we do , as hath been declared before ) have used a more civil expression , then to have called it a common fold , into which ( it should seem ) your complains it , that you should be driven . although presbytery layes restraint on none , but such as being scandalous in their lives , and so contemning the laws of god , are therefore truly and indeed the lawless persons , that we speak of . but whereas ( as you suppose ? ) this is our chief design in this , as in other transactions of ours , to subject all to our government : we doe refer our selves to our course of life past , and hope it will witnesse with us , to all that will judge impartially , what our designes have been in our other transactions . and as touching our design in the paper published , whether it hath been ought but the information of the ignorant , and reformation of the scandalous , to the glory of god and their salvation , we leave it to be judged by those , that will judge of mens intentions by what is expressed in their words and actions . we know very well , we are charged by some , that we affect dominion , to lord it over the people , and to have all sorts of persons , of what rank soever , to stoop to us . but we do openly professe , that the government of the church , that is committed unto men , is not despotical , but ministerial . that it is no dominion , but a ministery onely . and that the officers , that are intrusted with it , are themselves to be subject , both in regard of their bodies and estates , to the civil power ; that by the ordinance of god , they are appointed to be under , and that in their government they have nothing to do with the bodies and estates of any persons , but with their souls onely . although here we desire to enquire of you , whether , if you be indeed for the settling of any government at all in the church ( as you professe to be ) you do not think , that all should be subject to it ? we cannot judge you to be so irrational , as to be for a government , and that yet subiection to it must be denyed . and if the late government of the prelacy was not blamed by you , because it required subjection to it ; we wish you to consider , whether upon this account you have reason to censure us . but further , whereas you tell us ; that we garnish over our government with the specious title of christs government , throne , and scepter : we wish you to consider , what in your answer to an objection ( that you frame out of our paper ) your selves doe say . you there tell us ; you pray for the establishment of such church government , as is consonant to the will of god , and universal practice of primitive churches : that ecclesiastical discipline may be exercised in the hands of them , to whom it was committed by christ , and left by him to be transferred from hand to hand to the end of the world. the expressions , you here use , are as high touching that government you would have established , as any have been , that ever we have used of ours . for your prayer is , that ecclesiastical discipline may be exercised in the hands of them , to whom it was committed by christ , and left by him to be transferred from hand to hand to the end of the world . the government then , that you are for , must be with you , christs government throne and scepter . and why do you then condemn us , if we have used such expressions concerning our government , till you have convinced us , that it is not such ? when yet you take to your selves the liberty to use the like language , concerning the government you pray may be established . but where as you say , presbytery is the main thing driven at here , and that however she comes ushered in with a godly pretence of sorrow for the sins and the ignorance of the times , and the duty incumbent upon us , to exercise the power that christ hath committed to us , for edification and not for destruction , that these are but so many waste papers , wherein presbytery is wrapped up to make it look more handsomely , and passe more currantly : we do earnestly desire , that in the examination of your consciences , you would seriously consider , whether you have not both transgressed the rules of charity in passing such hard censures upon us ; and also usurped that , which belongs not to you , in making your selves judges of what fals not under your cognizance : the things you mention belonging only to be tried by your and our master , to whom we must all stand or fall . but we are heartily sorry , that presbytery ( which stands in no need of any painting or cover to make it look more handsomely and passe more currantly ) should be accounted by you the anguis in herba , whereof you had need to beware , it having never given that offence to any , as to merit such language . sect . vi. but now you frame an objection out of our paper , and return your answer , professing , that you pray for the establishment of such church government throughout his highnesse dominions , as is consonant to the will of god , and universal practice of primitive churches , &c. in that you do here joyn the will of god , and the universal practice of primitive churches together , as you joyned the word of god , and the constant practise of the catholique church before ; you seem to us , to make up the rule ( whereby we must judge what government it is , that you pray might be established ) of these two , viz. the will of god and the universal practise of primitive churches : or that it is the universal practise of primitive churches , that must be our sure guide and comment upon the word of god , to tell us , what is his will revealed there touching church government and discipline . if this be your sense ( as we apprehend it is ) we must needs professe , that herein we greatly differ from you , as not conceiving it to be sound and orthodox . it being the word of god alone , and the approved practise of the church recorded there ( whether it was the universal and constant practise of the church or no ) that is to be the onely rule to judge by in this , or any other controversies in matters of religion . but yet admitting for the present the rule you seem to make , we should desire to know from you , what that church government is , which is so consonant to the will of god and universal practise of primitive churches . for our own parts , we think it will be very hard for you , or any others , to demonstrate out of any records of antiquity , what was the universal practise of primitive churches for the whole space of the first . yeares after christ , or the greatest part thereof ( excepting so much as is left upon record in the scriptures of the new testament ) the monuments of antiquity , that concern those times ( for the greatest part of them ) being both imperfect , and far from shewing us , what was the universal practise of the church then ( though the practises of some churches may be mentioned , ) and likewise very questionable . at least it will not be easie to assure us , that some of those , that goe under the names of the most approved authors of those times , are neither spurious nor corrupted . and hereupon it will unavoidably follow , that we shall be left very doubtful , what government it is , that is most consonant to the universal and constant practise of primitive churches for that time . but as touching the rule it self , which you seem here to lay down , we cannot close with it . we do much honour and reverence the primitive churches ; but yet we believe we owe more reverence to the scriptures , then to judge them either imperfect , or not to have light enough in themselves , for the resolving all doubts touching matters of faith or practise , except it be first resolved what was either the concurrent interpretation of the fathers , or the universal and constant practise of the churches of those times . besides that admitting this for a rule , that the universal and constant practise of the primitive churches must be that , which must assure us what is the will of god revealed in scripture concerning the government which he hath appointed in the church , our faith is hereupon resolved into a most uncertain ground , and so made fallible and turned into opinion . for what monuments of antiquity , besides the scriptures , can assure us touching the matters of fact therein contained , that they were such indeed as they are there reported to be ? the authors of them themselves being men that were not infallibly guided by the spirit . but yet supposing we could be infallibly assured ( which yet never can be ) what was the universal and constant practise of the primitive churches , how shall that be a rule to assure us , what is most consonant to the will of god ? when as we see not , especially in such matters , as are not absolutely necessary to salvation , but that the universal practise of the churches might in some things be dissonant to the will of god revealed in scriptures . and so the universal practise of primitive churches can be no certain rule to judge by ▪ what church government is most consonant to the will of god revealed in his word . we know there are corruptions in the best of men : there was such hot contention betwixt paul and barnabas , as caused them to part asunder . peter so failed in his practise , as that though before some came from james , he did eat with the gentiles , yet when they were come he withdrew himself , fearing them of the circumcision . and hereupon not only other jews likewise dissembled with him , but barnabas also was carried away with their dissimulation . whence it 's clear , that the examples of the best men even in those things , wherein they went contrary to the rule of gods word , are of a spreading nature , and the better the persons , that give the bad examples , are , the greater the danger of the more universal leavening . nay we finde , that not onely some few apostolical men had their failings , but even apostolical primitive churches did , in the very face of the apostles ( they being yet alive ) make great defection , both in regard of opinions and practises . as from the examples of the churches of corinth , galatia , and the churches of asia is manifest . the apostle also tels us , that even in his time , the mystery of iniquity began to work : and in after times we know , how the doctrine was corrupted : what grosse superstition crept into the church : what domination was striven for amongst the pastors and bishops of the churches ; till at length antichrist was got up into his seat , unto which height yet he came not all at once , but by steps , and degrees . besides it is of fresh remembrance , that notwithstanding the reformation happily brought about in our own church in regard of doctrine and worship , after those dismal marian times , yet the corruption , in regard of government , continued such , during the time of the late prelacy ( which yet was taken away in other reformed churches ) that the pastors were deprived of that power of rule , that our church acknowledgeth did belong to them of right ; and which did anciently belong to them ; however the exercise thereof did after grow into a long disuse , as hath been shewed before . and therefore when we consider on the one hand , that the superiority , which the bishop obtained at the first above the presbyter in the ancient church ( and which was rather obtained consue●udine ecclesiae then by divine right ) did at the length grow to that height , that the pastors were spoiled of all power of rule : so we cannot much wonder on the other hand , that the ruling elder was quite turned out of doors ; for the proof of the being and exercise of whose office in the purer times , there are notwithstanding produced testimonies of the ancients , by divines both at home and abroad , that have written about that subject , and to which we do therein refer you : as there doe remain some footsteps and shadow of their office in the church-wardens and sides-men even to this day . and so upon the whole , the premisses considered , and that we are commanded not to follow a multitude to do evil ( though it were of the best of men ) and that therefore the examples and practises , though it were of whole churches , are to be no further a rule for us , then they follow christ , and as their examples be approved of in the word of christ , notwithstanding the univerfality and long continuednesse of such practises ; whereas you say , that you pray for the establishment of such church government , as is consonant to the will of god and universal practise of primitive churches ; we believe you might cut the matter a great deal shorter , and say , that you are for the establishing of that government , that is most consonant to the will of god revealed in the scriptures , and that the word of god alone ( and on which onely faith must be built , and into which at last be resolved , when other records of antiquity , that yet are not so ancient , as it is , have been searcht into never so much ) shall determine what that is , and so those wearisome and endlesse disputes , about what is the universal and constant practise of primitive churches ( and which if it could be found out in any good measure of probability for the first . years after christ , could never yet be so farre issued , as to be a sure bottom , whereon our faith may safely rest ) may be cut off . it being a most certain rule , and especially in matters of faith , that the factum is not to prescribe against the jus ; the practice against the right or what ought to be done . and it being out of all question the safest course for all , to bring all doctrines and practices to the sure and infallible standard and touchstone , the word of god alone . and after you have more seriously weighed the matter , and remember how you professe , that in the matters you propose in your p●per , you rest not in the judgement or determination of any general council of the eastern or western churches determining contrary , to what you are perswaded is so fully warranted by the word of god , as well as by the constant practice of the catholick church ; ( although what that was , were more likely to be resolved by a general council then by your selves ) the proposal of having the word of god alone to be the judge of the controversie about church government , cannot ( we think ) in reason be deny'd by you . and we with you shall heartily pray , that , that church-government , which is most consonant to the will of god revealed in scriptures , might be established in these lands . although we must also professe , that we believe , that that government , which is established by authority , and which we exercise , is , for the substantials of it , this government , and which we judge also to be most consonant to the practice of the primitive churches in the purest times . and therefore as there was some entrance made by the late parliament , in regard of establishing this government by ordinances , as the church government of these nations : and as to the putting those ordinances in execution , there hath been some beginning in the province of london , the province of this county , and in some other places throughout the land : so when there shall be the opportunity offered , we shall not be wanting by petitioning or otherwayes to use our best endeavours , that it may be fully settled throughout these lands ; that so we may not , as to government in the church , any longer continue as a city without wals , and a vineyard without an hedge , and so ( to the undoing of our posterity ) endanger religion to be quite lost . and upon which consideration we do earnestly desire , that all conscientious and moderate spirited men throughout the land , though of different principles , whether of the episcopal or congregational way , would bend themselves so far as possibly they can to accommodate with us in point of practice : in which there was so good a progresse made by the late assembly , as to those that were for the congregational way : and , as we think , also all those that were for the lawfulnesse of submission to the government of the late prelacy , as it was then exercised , and that are of the judgement of the late primate of ireland in his reduction of episcopacy unto the form of synodical government , ( mentioned before ) might doe , if they would come up towards us so far , as we judge their principles would allow them , as we do also professe , that however we cannot consent to part with the ruling elder , unlesse we should betray the truth of christ , rom. . cor. . tim. . ( as we judge ) and dare not give any like consent to admit of a moderate episcopacy , for fear of encroachments upon the pastors right , and whereof late sad experience lessons us to beware , as we judge also , that the superiority of a bishop above a presbyter in degree ( which some maintain ) is no apostolical institution , and so have the greater reason in that respect to caution against it : yet we do here professe , we should so farre , as will consist with our principles and the peace of our own consciences , be ready to abate or tolerate much for peace sake . that so at the length all parties throughout the land , that have any soundness in them in matters of faith , and that are sober and godly , though of different judgements in lesser matters , being weary of their divisions , might fall in the necks one of another with mutual embraces and kisses , and so at last ( through the tender mercy of our god ) there might be an happy closure of breaches , and restoring of peace and union in this poor , unsettled , rent , and distracted church , to the glory of god throughout all the churches . sect . vii . but now as to you , and what follows in your paper , ( and in the mean season , till this can be accomplished , and for which we shall heartily pray ) we cannot but judge , that such as are within our bounds , and live as lawlesse persons contemning the commands of god , and so out of their rank and order , ( and of which sort you deny not , but that there may be some among us , however they be subject to law , and the punishment of the civil sword , as needs they must be ) yet ▪ being such as are justly censurable ; according to the rules of our government , we do not think they are thereby exempted from being reached by that ecclesiastical sword , as you phrase it , which both god and the civil authority hath intrusted us with . and as we are farre from contemning the authority of the civil magistrate , and shall therefore ( out of due respect unto it , and that the lawlesse might be curbed ) be ready , not onely our selves , as we have a call ; but also warn others , as there may be occasion , to make complaint to the civil power , that so such offenders , may be punished by corporal and pecuniary mulcts , to the suppression of wickednesse and licentiousnesse , and the reformation of mens lives and manners ; yet we do not apprehend why this should hinder us from warning the members of our several congregations to make complaint to the eldership of those , that walk disorderly and will not be reclaimed , to the end they may be further dealt with , as the nature of their offence may deserve . we being fully assured from the word of truth , that excommunication is gods ordinance , appointed for the reformation of the scandalous , and as you your selves acknowledged in the beginning of your paper : and being a spiritual punishment for the nature and kind of it , through the blessing of god , may be more available for the destruction of the flesh , and the thorough humiliation of the offender , then any corporal or pecuniary mulct ( that reaches but the outward man ) can be ; and as it was blessed with great successe for this end for many years together , whilest the church was destitute of christian magistrates : although in a christian state we see not , why we should divide what god hath joyned together . we having not yet learned either from the scriptures or sound reason , that the conjunction of the civil and ecclesiastical sword is not more likely , through the same blessing of god , to work a greater reformation in mens lives , then either of them alone , remembring that old maxime , vis unita fortior . and as touching our selves , and the power we are intrusted to exercise , we shall commit our endeavours unto his blessing , in the use of his own appointed means , who is able , and we doubt not but he will , make the same effectual for the ends for which he hath appointed them , sect . viii . but you say , there are other parts of our paper , that do likewise remain dark , which you desire to be made plain . although we conceive not so of them , yet we shall as willingly go along with you , to give you further answer , as you to desire the same of us . and therefore whereas we having said in our paper , that there are many persons of all sorts , that will not submit themselves to the present government of the church ; your first quaere thereupon is , why government in singulari ? we answer , because it is the onely government , that at present is established in this church by civil authority ; the prelatical being put down , and cautioned against in the humble advice , in regard of any liberty to be extended to it for the exercise thereof : and there being no other government but the presbyterian ( which is our government ) that is owned ( as the church-government for the whole nation ) by the civil authority . and as it is that , which we judge to be most agreeable to the will of god , so also we conceive , that whatever is of christs prescribing in any other different government ( whether episcopal or congregational ) is to be found here : as we do apprehend the redundancies of them both , to be taken away in this , and the defects of them both , to be here supplyed . and however there may be differences amongst godly men concerning church-government , which it is that christ in particulari hath prescribed in his word , yet we judge that the government which christ hath prescribed in his word is but one ; as all those must say so too , that not being erastians do hold , that one church-government or other is of divine right . but whereas you bring in calvin saying , seimus enim unicuique ecclesiae , &c. to this we say ; the circumstantials of government , that are but matters of order onely , and which must be suited to the time , or place , or persons , for whom they are made , and concerning which ( if you had quoted the place where calvin useth these words ) we believe it would appear he speaks ; these being variable , and so but the accidentals of government , may not be one and the same in all churches . but if christ have prescribed a government in his word ; for the substantials of it , it must needs be de jure one and the same in every church . and that the presbyterian government is that in particular , which is there prescribed , in calvins judgement , is so manifest by his works to the whole christian world , that it needs no proof . but if the government , which christ hath prescribed , for the substantials of it be onely one , then that alone is good , and all other governments differing substantially from it must needs be bad ; and this onely jure divino , and christs own government , and the rest not . and therefore , whereas in the next place you suppose , we may assert , that our government , is the government by way of eminency , as christs own government , more immediately , and jure divino . to this and to what you further hereupon do inquire , we say , we have declared already : that we call'd it the present government , because it is the onely government settled in the church by the civil power . but whether it be the government by way of eminency and jure divino , that was not the thing referred unto in the phrase we used . and as to the resolving of your doubts and scruples , we conceive it is not here material for us to go about the proving of the jus divinum of it ; we having proved , that it is the government that is established by the civil magisttate , and which doth lay as good a foundation to evidence the lawfulnesse of your submission to it , as for the lawfulnesse of your submission to the former government , ( and touching which we suppose you were satisfied ) your exceptions lying as much against the high-commissioners , chancellors , and commissaries then , as they can do now against the office of ruling elders , and which is the chief thing we apprehend is stumbled at in our government . but yet if you desire to have satisfaction given you touching that which we are not ashamed to professe , viz. the jus divinum of the presbyterian government , we referee you to what is so fully spoken touching this point , by sundry learned divines both of our own church , and the reformed churches abroad , that we know not , what can be added more * . and yet we do not say , that there is no present government in any church or assembly of saints , but where our discipline and government is erected intirely in all the parts of it , no more then we should deny him to be a man , in whom there were a defect of some integral parts , or in whom there were some superfluous members . but as when antichristianisme so overspead the face of the church in those dark times before the reformation , god preserved a church ministery and ordinances , though not without the mixture of many corruptions in doctrine and worship , even amongst the papists themselves ; so there was some of christs government and discipline in the worst times , though not intirely , nor without the mixture of much corruption in that discipline and government . and yet if you consult antiquity , you will not finde , that the presbyterian government hath lyen hid so long , as that for the space of years it could never be found till this present . you have heard what rule did anciently belong to presbyters , notwithstanding that through the corruptions , that crept into the church in after times , the exercise of that power was long disused . and the like may be said of ruling elders , and as hath been shewed by others . but it is what de jure ought to be , and not what de facto is or hath been , which is that , which you and we are chiefly to attend , and concerning which the scripture must be the onely judge , as we have said before . but you say , now subjection to our present government is required by us ; and then demand , whether all that observe not our rank and order , and subject not themselves to our present government , must be taken for lawlesse persons ? for so , say you , doth this close connexion of ours seem to import ; viz many who do not subject , but live , &c. but here you do reason fallaciously a bene conjunctis ad male divisa : for in our paper we spake of such , as did live in a sinful and total neglect of the lords supper : that were scandalous and offensive in their lives , drunkards , unclean persons , and that will no● subject themselves to the present government , but live as lawlesse persons . and therefore the lawlesse persons we meant ( and as might plainly have been gathered from our words ) were such ; who as they subiected not themselves to the present government of the church , so they were also scandalous , and offensive in their lives , we joyning these together , whom you divide . and whether such as will neither submit themselves to the laws of god , nor the government , that is settled in the church by the civil power , be not lawlesse persons , we leave it to you to judge . but yet we do here also minde you , that however we do not judge all those to be lawlesse persons , that do out of conscience not come up to the observation of all those rules , which are or shall be established by authority for regulating the outward worship of god , and government of the church ( being otherwise blamelesse ) yet both you and we may well remember , that such as should have refused to have subjected themselves to the late prelatical government , would have been accounted in those times to have been lawlesse persons . sect . ix . but you say , when we make it an order that notice shall be taken of all persons , that forsake the publik assemblies of the saints , you would gladly know , how farr we extend this saintship , this church , and assembly of saints ? to which we answer , as farr as the apostle did , when writing to the church of corinth and the churches of galatia he calls them saints and churches ; notwithstanding there were some in those churches that were leavened with unsound doctrine and grosly erroneous : in corinth , some that denied the resurrection , made rents and schisms and sundry grosly scandalous : in the churches of galatia , such as mixed works with faith in the point of justification , and of which the apostle paul would have those churches to take notice , even to the censuring of them , they being spots to those assemblies ; and however saints by profession , and in regard of outward calling , being in covenant with god , and having been baptized , yet answered not their profession by suitable conversation . and therefore , however there be sundry of the like stamp in our assemblies , we do not therefore unchurch them , or make our assemblies not the assemblies of the saints , because of the corruption of such members . and seeing our principles and practises are manifestly known to be utterly against the opinions and practises of the donatists of old , and those that have of late rent themselves from our churches , because of the scandalousnesse of the corrupt members , that are found in them , ( though the sin of these in our churches is aggravated by giving that occasion ) you might well have spared your pains in transcribing out of augustine , what he justly said unto those schismaticks , that he had to deal with . nay , you might rather have gathered from our paper ; that seeing we said , that notice should be taken of all those that should forsake the publick assemblies of the saints , our purpose was to have censured such as the donatists were ; that we purposed to observe and censure those that did maintain and hold up private meetings in opposition to the publick ; that cry down our churches and publick assemblies , ministery and ordinances , ( as you know several forts do ) and who , as they hold sundry grosse errors , that subvert the faith , so in regard of those and other their practises , that in their own nature doe manifestly subvert the order , unity , and peace , that christ hath established in his church , doe justly fall under church censure , according to the rules of our government above mentioned . and that therefore we were not altogether silent concerning either the sin or punishment of such , as did erre grosly in doctrinals or in discipline , so as to make such dangerous rents from the church , as the fore-named sectaries do : contrary to what you say of us in your paper . and further , by such as forsake the publick assemblies of the saints , of whom we said notice should be taken , you might have gathered our meaning was , that such ( of which sort there are but too many amongst us ) who out of a principle of carelesness , sloth , worldliness or manifest prophaneness , do on the lords day either idle out the time , or else are worse imployed , when they should resort to the publick assemblies ( and who , as they are no friends to any private meetings for the good of their souls , in the use of any private means of conference or prayer for that end ; so they doe also atheistically turn their backs on all the publick ordinances , forsaking them and the assemblies , where these are dispensed ) should be taken notice of in order to censure , if there was not reformation ; and to neither of which sort of persons any indulgence is granted by any laws of the land , that we know of . and if you had gathered thus much from our paper , as your mistake had been far the lesse , so your charity had been the more , then to have reckoned us in the number of such person , as the donatists were . and yet we did not mean , that we intended to take notice in order unto censure of such , who being sound in the faith , and godly in life ( though differing from us in point of discipline and government ) had their distinct assemblies from ours , they indeavouring to keep the unity of the spirit in the bond of peace : they not being censurable by the rules of our government , as is manifest , by what we have declared before . although we remember , how all that submitted not to the former government , were counted schismatical . neither did we reckon these in the number of the lawless persons , we speak of , who subjected not themselves to our government , and whom we account to be parts of the universal visible church militant here on earth , however they have also their publique assemblies distinct from ours , though sundry of them , as there is occasion , resort to ours also . but how we should hereupon make either these or the lawless persons , that we speak of , members of the invisible triumphant church ( all which we have reckoned to belong to the visible ) they must have eyes quicker then eagles , that can discern how this follows , and therefore there is no fear our charity should so far over-reach , as you supposed it might . but still you are unsatisfied ; for you know not , it seems , what we mean by the word ( publique ) the publique assemblies of the saints . by our professions and practises in our owning the publique assemblies , where the publique ordinances of the word sacraments , and prayer are dispensed , which we our selves do constantly frequent and stir up others to frequent also , it was plain enough , what we meant by publique assemblies . and we are heartily sorry , that you understanding our meaning , as is clear by what you say anon , should by this but make your way to give a lash at our private meetings , which are none of them such , as we need to be ashamed of . and which , when we meet , either for conference about matters of religion , or to pray together , and humble our selves for our own sins and the sins of these times ; when there is not the opportunity of a publique assemby ; or when personal or family occasions call for a private , is surely as commendable , at the least , as a private meeting upon domestical , civil , or political occasions : and therefore not to be secretly girded at : as on the other hand , we do not meddle with the censuring of those who being godly and sound in the faith , in the main points of relegion , do yet differ from us in iudgement , in matters of discipline and government and have their assemblies for gods publique worship distinct from ours , as we are barred from it by the rules of our government , as we have often said before . and therefore we leave room enough for consciences that are truely tender . though we cannot say so much for the prelatical government neither do we transgress any laws of the land , which have made no provision to except any persons , that we meddle with , and are made censurable by the rules laid down in the from of church government : nor have we under colour of authority made any laws and edicts ; but according to that power , that the civil authority hath committed to us , have only openly given notice in our several congregations , of what offences are censurable by the rules of our government , that the offenders might take heed , they incurre not that censure of excommunication which authority hath awarranted us to inflict upon the obstinate and otherwise incorrigible . and therefore ( except to execute what we are appointed to do by the civil power be to contemn it ) we cannot be thought to have done any thing in contempt of the civil power , as it is not our ignorance of the laws in force ( that , we are confident , being grounded in reason , fight not one aganst another , and which is your more charitable and favorable construction ) that hath led us into any practises , that are transgressions of them . and therfore though you much question ( upon what account soever it be that we have been led into what we have acted ) and think it concernes us to look to it , whether we have not run our selves into a premunire : yet we are assured , we are as sufficiently secured against that danger , as all the iustices in the land are , that have acted upon other ordinances of parliament , which they have judged to be in force , as we do also those to be , that have been the ground of our proceedings . sect . x. but you have yet further to except , for whereas we said , that like notice should be taken of all scandalous persons . your next quaere is , whether those , that forsake the publique assemblies of the saints in the second order ; may not be taken for scandalous persons cemprehended in the third order ; here we perceive you understood , who were ment by those , that did forsake the publique assemblies of the saints , viz. those who forsaking the assemblies , where the publique ordinances were dispensed , were upon that account really and indeed scandalous , and so being comprehended under the latitude of that expression , might justly merit to be censured as scandalous persons . and thus conceiving ▪ you were not mistaken ; but yet we ( who were to express our selves popularly , and so as we might be understood ) considering some of that stamp , though they forsook the publique assemblies of the saints , and coustantly turned their backs , as on the lords supper , so on all other ordinances , yet if not drunkards and swearers , whoremasters , &c. did not take themselves to be scandalous persons ; do not think , that in this we are any more to be blamed by you ( we using variety of expressions onely for this end , that we might be better understood then we blame lawyers and attorneys , ( and wherein we judge them not tolbe blame worthy ) for using variety of expressions and multiplicity of synonymous words to make the matter more clear and out of doubt , where yet one and the same thing is understood by all . but now hereupon your complaint is ; that we burden you with traditions in multiplying of orders fine necessitate ad arthritim usque ; and you cry out , quare oneramini ritibus ; and tell us of lengthning out our paper ; which yet is not by these few words here used made very much longer . but if you had remembred the multitude of canons and burdensom ceremonies , that were rigorously pressed , even to the highest censure in case of refusall and under the burthen whereof sundry truly conscientious persons under the late prelacy did sigh and groan : when those , that were scandalous enough in their lives , escaped censure ( and which some have cause not so soon to forget ) we think you would have seen little reason to have complained of our burthening you with traditions , in multiplying orders unnecessarily . sect . xi . and now we come to your last charg , which as it is very high , so we judge it hath in it as little reason for the bearing it up . you say ; after the second and third orders against those , that forsake the publique assemblies of the saints and such as are scandalous , comes in a fourth touching the catechumeni in the first order mentioned , viz that the minister , when he catechizeth the severall families , &c. but here in the first place we observe , you omit to mention the first part of this order , and unto which , that which follows in the two next orders , doth refer . and in the next place you descant upon this latter branch of it only . for you say , but what if they will not present themselves before the eldership ; the minister must exhort and admonish them . but that is wholly of your own adding . yet you go on and say , but what if they still refuse ; their names shall be published openly in the several congregations , and they warned before all to reform . so you affirm that we say , though you prove it not , as we shall shew you anon . but here you call for attention and say . mark ; men of blameless life and knowledge must be warned before all to reform . if we either had practised any such thing , or any such construction , either from the rules of grammer or logick , or common reason , could have been put upon the words , we used in our paper , you might have called for this attention , that so such a government as this , and the persons mannaging it , might have been cast out both together , and no where tolerated in the christian world. although we have not forgotten the time , when under the late prelacy , many godly and orthodox ministers , and sundry knowing and conscientions christians , were far worse used , then to have onely their names published in the congregations , and they warned to conform to the orders then appointed in the church . the ministers being suspended from their ministery , to the unspeakable loss of their congregations , and the undoing of themselves and their families . and they also oftentimes as well as private christians ( that were none of the worst members of the congregations ) cast out as unsavoury salt : and the great excommunication , which casteth out of the church , and iudgeth them no better then heathens and publicans , notwithstanding all their piety and knowledge ( to use your own expressions and we may adde , notwithstanding the very great use-fullness of sundry of such for the church of god ) was inflicted on them , and all because they could not in all points comform themselves to the government and orders then on foot , and which all godly , moderate , conformable men then thought might have been well spared , and the church in those times as well governed and ordered , without them , as by the retaining of them if you had had to deal with those persons , you might well have called for that attention , which here you do . but yet you go on further still and say . but what if after all this thay will not reform , but continue obstinate ; then , say you , no admission to the sacrament , for that , you say , is implyed in the fourth order ; and that here is our excommunicatio minor . but yet you drive on your charge higher still ; for you adde . but that is not all , an higher censure yet , they shall be cast out and excommunicate . for so , say you , saith the sixth and last order , the great excommunication , which casteth out of the church also , and judgeth them no better then heathens and publicans , notwithstanding all their piety and knowledge . and when you have driven up your charge to the height , you conclude and tell us , what the upshot of our resolves comes to , which is this , as you say , viz. in brief all willfully ignorant ( though we speak not one tittle of their censure at all ) and scandalous are to be excommunicate , and not onely they , but the knowing and blameless of life also , if they persent not themselves to the eldership . but here we see , partly prejudice against the eldership , and persons presenting themselves before it , in order to their admission to the sacrament ; and partly your unacquaintedness with the rules of the presbyterian government , hath imposed upon you , thus far , as to force upon us , such a construction of our words , as never came into our own thoughts . it was an exhortation onely , that was appointed to be given to the persons catechized to present themselves to the eldership , and no more . not so much as an admonition in order to any further censure in case not hearkened unto . and here we observe that this is one main ground of your mistake , that you do not distinguish betwixt an admonition that is in order to a further censure , if it prevaile not ( and which was mentioned in the first part of the fourth order , and which you wholly omit ) and an exhortation ; but confound these together , taking them for one and the same , and which is here a radical and grand mistake . for doubtless in a thousand cases , that might be instanced in , there may be place for an exhortation , when though ineffectual , there is no place , for an admonition , that is in order to a further church censure in case of obstinacy , as it is taken by us here . men may be exhorted to examine and prove themselvs , whether they be in the faith : to self examination before they come to the lords table : to grow in grace and in the knowledge of our lord and saviour iesus christ : to keep their hearts with all diligence , and to infinite more things of the like nature , & which are duties , they should apply themselves unto ; when yet there is no room for an admonition , in oder to any church censure , in case it be not obeyed . nay , when men may perceive , there is not that care that should be in persons , in regard of some of their words and carriages , there may be place for an exhortation , and yet for no admonition in order to any church censure , in case the exhortation be not hearkned unto : if there be not any further scandalous out breakings of corruption , that may justly merit it . church censures are not to pass upon men for every fault ; nor against such as be guilty of such sins of infirmity , as are commonly found in the children of god. as in that case by the rules of our government it is provided against . and yet an exhortation to watchfullness and vigilancy in such cases is not useless . and so it may well be appointed by us , that the minister should exhort such , as are found by him to be persons of knowledge , and are in conversation blameless , to present themselves to the eldership , that so they might be regularly and orderly admitted to the sacrament of the lords supper ( an ordinance that is not to be sleighted , as it is by many , but upon too sleight grounds , as they will be found to be , when they come to be tried in the day of account ) and yet no proceedings by church censures against such persons , in case such an exhortation prevaile not . and , but that we see you are possessed with too much perjudice against the eldership , we should much have wondred ; that you , ( who in the beginning of your paper tell us , you had seriously weighed ours ) should here in the close have run into such a great mistake , as not to have distinguished betwixt the persons , that were to be admonished in order to further censure , if they hearkened not thereunto , and the persons that were to be exhorted onely . if that , which led you into this mistake , was the consideration , that they were both joyned together in the same order , and therefore were both to be dealt with after the same manner , your argument was very weak , there being nothing more frequent in scripture and all other authors , then to couple together in one and the same verse and sentence things of a different nature . but if that had been your ground of doubting , yet if you had attended to what presently followed , there had been no place for stumbling in so plaine a matter . for that which follows is so limited , that it could not with any colour be applyed to those , that being exhorted by the minister to present themselves to the eldership , should still refuse . for it speaks expressely of such , that should neither hearken to pritate admonition nor the admonition of the eldership , that their names should be published openly in the congregation , and therefore of those onely , who had been appointed to be admonished according to christs rule , mat. . in the fourth order . now the persons , that were to be admonished according to the rule of christ , mat. . and spoken of in the fourth order , were onely such , as had been mentioned immediately before , viz. such as should forsake the publique assemblies , and such as were scandalous persons . but yet to make the matter still more plain , let it be considered , that it could not with any shew of reason be construed to be our meaning ; that such persons , who were found to be of competent knowledge and blameless in life , if not harkening to the minister exhorting them to present themselves before the eldership , were to have their names published ; and if still refusing , then to be excommunicated . for the persons , that were to be thus dealt with , were to be admonished by the eldershid , and reject that admonition , before there were to be those further proceedings . but how could such persons , that being exhorted by the minister to present themselves to the eldership and refused to come before them , be admonished by them ? but if you say , the persons , that the minister is to exhort to present themselves before the eldership , are mentioned immediately before this order made touching the publishing of mens names , and therefore must needs be included in this order , and the relative ( they ) be referred to these , as well as to the other . this argument also is very weak . for those amongst you , that are scholers , do well know ; that the relative is often referred to the remoter antecedent , and must be so of necessity , when the subject matter spoken of doth necessarily require it , as in this case , it is clear it doth . for the relative ( they ) in the fifth order is limited to such , as should neither hearken to private admonition , nor to the admonition of the eldership , and these were onely the scandalous and the forsakers of poblique assemblies , that were to be admonished according to christs rule , mat. . and which was that , which was appointed by the former branch of the fourth order . but you will parhaps say , if this was our meaning , why is the ministers exhorting of knowing and blameless persons to present themselves before the eldership , mentioned in the same order with those , that are to be admonished in order to further censure , in case the admonition be not hearkened to , if the same rule be not to be held with them , as with the others in case of refusall ? to which we say ; the admonition spoken of in the fourth order ( is said expressely ) should be according to the rule of christ , mat. . now that mentions not onely an admonition to be given by the church , when the case is brought thither , but also an admonition once or twice by private persons . and therefore , as when the fittest opportunity is offered to private persons to perform this duty of admonition toward an offending brother , they are to lay hold upon it and not let it slip ; so we judged it a fit opportunity offered to the minister , when he catechizeth the families , to exhort such amongst them , whom he found to be of competent knowledg , and were blamless in life , to present themselves before the eldership in order to their admission to the sacrament . and the rather , because haveing the opportunity of conference with them at this time , if they had any doubts about this matter , or he saw that it was prejudice onely in them against the elders , that hindered them ( and as it is in most ) he might indeavour to remove them . and this might have been easily conceived was the reason thereof by any , that had but seriously weighed , what we had expressed in our paper , if there had been that candor , that we could have desired . and therefore we cannot imagine , what there should be in our paper , that should give the least just occasion for such a strange sense as you would herein put upon us . and we hope all indifferent and unprejudiced persons will say , we have given as little occasion by our carriages , as there is given by our words . we have studied all wayes of condescension for the gaining of all : that neither the weak might be discoraged , nor any that can with any colour pretend to tenderness of conscience in the matter of presenting themselves before the eldership have any bar put in the way of their communicating with us at the lords table , in regard of that order , that is observed for their admission . but we finde , that the eldership is that great stumbling-block with many . and we are sorry , that we have reason to complain , that ; let , us do what can , yet some will be satisfied with nothing , but pulling down the hedg , and laying all common . but we dare not thus far seek to please men , though we desire to please our neighbour for his good to edification . we have thus far removed all imaginable grounds in our apprehensions for this your groundless charge ; that our purpose was to excommunicate all knowing and blameless persons , if they presented not themselves before the eldership . we shall now proceed to examine what you produce for the supporting of your selves in it . and that , which we finde in the first place , is ( besides your omitting to take any notice of the first branch of this fourth order ) something in your comment upon our words , which was not in our text. for you say ; what , if after the minister hath exhorted them , they shall not present themselves before the eldership ; the minister , say you must exhort and admonish them . but this , as we have told you , is wholly your own , and none of ours . for first , though we do not deny , but that if upon the first exhortation they do not present themselves to the eldership ( it being in order to their regular and orderly admission to the lords supper ) the minister may exhort , and exhort them again , because they continue in the neglect of that , which is their duty , yet there was no such thing said by us but then to make the ground of your charge something more colourable , you added another word ; which was not at all used by us . we said the minister was to exhort , and that was all . but you adde and say , he shall exhort and admonish . but we have told you before , to exhort and admonish are different things . and we leave it to indifferent judges to consider , whether this be a candid and fair wa● of arguing even in the schools ; much lesse should it have been made use of , when it is brought in to bear up the weight of so heavy a charge , as you here put up against us . and this is the main foundation , whereupon all the rest is built . but your ground work being so unsure , what you built thereon must needs fall . yet you go on to make it good , as far as you can , and therefore do further add and say . but what , if they still refuse ? their names , say you , shall be published , &c. but what 's your proof for this ? that 's , say you , the fifth order . but here you quite mistake your mark , and therefore when you have considered it , your selves will not wonder , you should shoot so wide . for the fifth order speaks only of persons , that have been privately admonished , and also admonished by the eldership ; of which the former branch of the fourth order speaks . and what sort of persons that refers to , is manifest from our paper , and hath been by us shewed before , that it cannot by any good rules of construction be referred to the persons , that the minister is to exhort , and which is the latter branch of the fourth order . and this link of your chain being thus broken , the rest of it , which follows , must needs of it self fall in sunder . so that we need to add no more . and so we have done with the examination of what you have presented to us in your paper . but we do not finde , that you have discovered to us any thing in ours , that is not sound and orthodox ; and for which therefore there is any just reason , why any thing in it should lye sadly on your spirits and consciences . but do hope , after you have seriously weighed , what is here presented , you may receive so much satisfaction , as to see you have no just cause to forbear joyning with us upon any grounds you have here made known . we have been willing to put our selves upon some pains in this our large answer ; and if it attain the desired end , we shall not account it ill bestowed . if yet you should rest unsatisfied , we desire you to let us know , what it is you stumble at ; and though in regard of sundry other imployments , that lye upon us , it cannot be expected , that we , who meet but once a moneth in ordinary , and about other matters , should hold on a course of answering you still by writing . yet we shall be ready to appoint , some other way ( that may be far more speedy , and ( we trust ) as effectual ) to give you that further satisfaction , that is meet and just . and now we shall intreat , that as our only aime in this anser hath not been victory , but the clearing up of the truth ; the satisfying your scruples , and giving you a right understanding , in what you were mistaken , and the vindication of the government and our selves , and hereby the setling of peace and unity in our congregations , to the glory of god and edification of the church : so you would shew forth that candor , as not to put any other construction upon what is here offered to you ; and as you subscribe your selves our brethren desirous of truth , unity and peace in the church ; so we shall heartily begge of the god of truth and peace , that both you and we , may all of us , in all our transactions , make it to appear , that we are cordial and real in our professions of such desires ; and that he would bless these and all other our sincere endevours , that they may be effectual for the attaining those ends . subscribed in the name , and by the appointment of the class , by john angier , moderator . the gentlemens second paper . to the first classis at manchester , within the province of lancaster , these . dear friends , ( nay more ) brethren , dearly beloved to us in the lord ; we return you hearty thanks , for your answer , * wherein , we finde your much civility towards us , but with too much prolixity . we deny not but there may be some errours , and mistakes and some sharp reflections upon you and your government , in our paper , which you charge upon us : in yours also ( and that not improbably in one of that bulk ) might be discovered so me impertinencies , errours , and mistakes , which we forbear to minde you of , but silently pass over , hoping all will be buried , or covered in that true love and charity of brethren of one and the same church and fellowship ; in that true love ( we say ) which covereth a multitude of faults we shall make no further replication to the several particulars in your paper , at this time , but only to one branch , wherein you refer us to dr. bernard . in the close of whose book , we meet with * one intituled , the reduction of episcopacy unto the form of synodical government received in the ancient church , by the most reverend and learned father of our church dr. james vsher late archbishop of armagh , and primate of all ireland proposed in the year . as an expedient for the prevention of those troubles , which afterwards did arise , about the matter of church government , which you say is the same in substance with yours . your words are these , but if the antiquity of such assemblies be that you question , then we refer you to what dr. bernard in the book of his above quoted shews , was the judgement of dr. usher ( who is acknowledged by all that knew him , or are acquainted with his works to have been a great antiquary ( however we alleadge him not , that you should build your faith on his testimony ) and which we think , may be sufficient to vindicate provinciall assemblies in your thoughts from the suspicion of novelty ; in that book you have in the close of it , proposals touching the reduction of episcopacy unto the form of synodical government received in the ancient church . and it thus begins , by the order of the church of england , &c. and so you go on quoting several testimonies of fathers , and councils there alleadged , in which you further proceed , and say ; there are proposals of assemblies of pastors within certain limited bounds which saving that they are somewhat larger then ours , which is but a circumstantial difference do hold proportion with the classical , provincial , and national assemblies mentioned in the form of our church government , as also the times propounded there for their meetings the power of these assemblies , &c. and are the same in substance as with us . and all these were propounded as the way of government in the ancient church , and as an expedient , &c. as abovesad . and therefore ( for so you conclude ) in the judgement of this learned , and reverend antiquary , our provincial assembly at preston ( where the pastors of the church are members , as he acknowledgeth of right they ought to be in such assemblies ) would not have been accounted a new termed provincial assembly . touching all which we shall close and joyn issue with you : we willingly submit our selves to that order , aud rule therein expressed which being that which was received in the ancient church , in the judgement of that reverend , and learned antiquary dr. vsher ( who was so acknowledged by all that knew him , or are acquainted with his works ) and also the assemblies there expressed , holding proportion with yours , set down in the form of your church government , and being the same with yours in substance , and being proposed as an expedient for prevention of further troubles , &c. we fully expect you should also submit your selves unto , for peace and unities sake , and so we close and meet together as in the middle ; and this the rather in regard of those full and free expressions of yours to that purpose ; saying , we reverence dr. bernard for his moderation and profession of his desires for peace , wishing , that such as do consent in substantials , for matter of doctrine , would consider of some conjunction in point of discipline ; that private interests and circumstantials might not keep themselves so far asunder . in which wish , as we do cordially joyn our selves , so we heartily desire that all godly and moderate spirited men throughout the land , would also close . and in another place you say , however we dare not admit of a moderate episcopacy for fear of encroachings upon the pastors right , &c. yet we do here professe we should so far , as will consist with our principles , and the peace of our own consciences , be ready to abate or tolerate much for peace sake ; that so at the length , all parties throughout the land , that have any soundness in them , in matters of faith , and that are sober and godly , though of different judgements in lesser matters , being weary of their divisions , might fall into the necks of one another , with mutual embraces and kisses , and so at last through the tender mercy of our god , there might be an happy closure of breaches , and restoring of peace and union in this poor , unsetled , rent , and distracted church , to the glory of god throughout all churches . now who are they that disturbe this our happy closure and conjunction ? we wish not ( with the apostle ) that they were cut off , but that they were taken away that trouble us , for only they let that will let untill they be taken out of the way , and those are the ruling elders , as you call them ; we suppofe you mean those whom you have chosen out of the laity , and admitted ( without further entring into holy orders ) into the whole execise of ecclesiastical jurisdiction , in equal right with the ministers of the gospel , ( in which respect your assemblies , and so your provincial at preston would be accounted in the judgement of dr. vsher a new termed provincial assembly , and stand yet uncleared of suspition of novelty ) whom you say , you cannot consent to part with , unlesse you should betray the truth of christ , ( as you judge ) quoting rom. . cor. . tim. . and for further testimony refer us to some modern authors , all of yesterday . now whereas you say you cannot part with them unless you betray the truth of christ ( as you judge . ) by this parenthesis , we gather , that you are not so wedded to that opinion but you can , and will submit to better reason , when offered to you ; and we do again profess to you , that we will not willfully , and pertinaciously , hold a contrary tenent . and in this confidence we proceed to shew to you , that lay-elders are not meant nor mentioned in those texts by you alledged ; briefly thus , but more largely hereafter , if what is comprehended in this paper be not judged satisfactory . run over all the expositers of holy writ , whether the fathers in general , or more particular councils ( and calvin saith there can be no better , nor surer remedy for deciding ofcontroversies , no better sense , nor interpretation of scripture , then what is given by them in such councils ) or whether the fathers apart . and first for that text , rom. . here what dr. andrews saith , and at your leisure examine the fathers ; there is no epistle ( saith he ) on which so many of the fathers have writ . six only i will name , origen , chrysostome , theodoret , ambrose , jerom , oecumenius : all which have treated of it ; let their commentaries be looked on , upon that place , not one of them applyeth it to the church government , which by all likelihood could not be imagined but they would , if that had been the main place for it , nor finde those offices in those words which they in good earnest tell us of , &c. as much may be said for the other two texts ; not one father in their comments upon them giveth such a sense . finde one exposition for you and ( which is much ) we will yield you all . many there are that apply them to the bishops . and so one for those many of our modern doctors we could give you ( to answer those modern you quote in behalf of your elders ) of our english church , dr. fulk by name we instance in , applying these texts to the bishops only , whom we quote in regard of the moderate judgement he was supposed to be of , in point of church-government , and therefore more likely to sway with you than any other we could produce ; his words are these : amongst the clergy , for order , and government , there was alwayes one principal , to whom by long use of the church , the name of bishop or super-intendent hath been applyed , which in scripture is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quoting these texts , rom. . . tim. . . and heb. . . and therefore it can be no betraying of the truth of christ , if you will seriously weigh it in the ballance of impartial and unprejudicate reason , to part with them , and to take in the other , but a strengthening , and a backing of it . wherefore in the name of god , and in the tender bowels of christ , we beg again and again , beseeching you not to stand upon circumstantials or private interests , but to apply your selves to this happy conjuncture and reconcilement of so many poor christian souls , in truth , love , and peace , in this our english church , in these our days ; the blessing that may redound to all parties thus reconciled is unconceiveable ; the lives and manners of dissolute persons ( and how many there are amongst our selves , of that sort , we are but too too conscious ) may by this loving accord , with brotherly admonition and exhortation be reclaimed , or by due censures corrected and amended . amongst your selves also , many ( who returned to their canonical obedience which they have sworn to ) may blot out that charge of schism that lies upon them : the church of god continued amongst us from age to age to the end of the world in a succession of a lawfully ordained ministry ; the word of god ( that candlestick ) fix'd firmly amongst us , which otherwise is on tiptoes , ready to remove west-ward ; as our reverend pastor , in this church very lately did seem to presage : and we shall happily be freed from the trouble of any further rejoinder , unto your answer , which otherwise we must do amongst other considerable reasons to take off your government , from that establishment of authority upon the proof whereof the most considerable part ( as to the bulk ) of your answer , doth insist . subscribed by us whose names are underwritten by the consent and on the behalf of many others . isaac allen. ferdinando stanely . nicholas moseley . francis moseley . tho. symond . john ogden . manchester . march , . the animadvertisement to the reader annexed by the gentlemen unto their second paper , and prefixed to their third in their printed copy . the reader must take notice , that upon the ministers answer to our first paper , we replyed only in a second single sheet , conceiving some hopes of an amicable and friendly agreement of these differences by submitting our selves to the judgment of that learned bishop , dr. usher , whom they seem'd to quote for a patron and president of their government , if not in all circumstantials , yet in the substance and foundation of it ; but upon our overtures for a friendly treaty in order to such a composure , they give us some verbal exceptions against the last passage of our reply , and put us upon that work to invalid their civil sanction ; this is the occasion of a reply , and a rejoynder also on our parts , without any further return from them but only in words . the answer of the first classis within the province of lancaster , unto the gentlemens second paper . we do not question , but it is sufficiently manifest from our narrative , unto the impartial reader , that you dealt not fairly with us , either in printing our papers , or your own . for , to say nothing touching this , that what passed betwixt you and us , was private , and should not have been made publique to the world , but by mutual agreement on both sides , you might have remembred , that in the close of that answer , we gave unto your first paper , we told you , if notwithstanding tha● answer given , you should yet rest unsatisfied , we desired you to let us know , what it was you stumbled at , and that though in regard of sundry other imployments , that did lie upon us , it could not be expected , that we , who met but once a moneth in ordinary , and about other matters , should hold on a course of answering you still by writing ; yet we said , we should be ready to appoint some other way , that might be far more sp●edy , and ( as we trusted ) as effectual to give you that further satisfaction , that might be meet and just ; and you know our proceedings afterward were accordingly , as the reader will fully understand from our narrative . but it seems either the confidence , you had touching the unanswerablenesse of what you had presented unto us : or the diffidence you apprehended in us to make out publiquely , what we had so far appeared in : or some itching desire you had to be in print : or some other motive , that you your selves are best acquainted with , hath induced you to print both your papers and ours . and seeing you have chosen to run that course , we must now follow you in your own way . for however we do not question but the intelligent and judicious reader , by comparing only what is said on both sides , will of himself easily perceive , that neither in this , nor your third paper , you do tender any thing , that can have any shew of satisfactoriness , unto the answer we gave you yet least the weak should be imposed on , by your bold and confident assertions , your scoffes and taunts at our answer ) as generally weak , and in some places absurd , and thereby to the prejudice of the truth , and cause we stand for , be induced to conceive ( if we should not return some further answer ) you had put us to silence , and we had nothing father to say : in the midst of sundry other of our ministeriall occasions , we are willing to be at some further pains , for the satisfaction of such , as also for the vindication of the truth , the presbyterian government , and our selves and actings , from the many unjust aspersions , that are cast upon us in your papers ; hoping also that the reader will consider , that if our answer to these your two other papers be satisfactory , it comes out soon enough from us , who are a society , and many , and must therefore on that account move the more slowly , though ( we hope ) not the less surely , and who besides the inspection over our families and congregations and our constant and dayly pains amongst them , have other matters also of publique and common concernment to the whole association , to attend on at our classical meetings , and which we could not think , were fit to be wholly laid aside , or interrupted , that so our answer might be hastened to what you have printed , we having just cause to fear , least , when we have said that , which will be sufficient to satisfie the unprejudiced reader , you will not therein acquiesce . but we now come to your papers , and shall first answer to your second , and then animadvert on your last . in the beginning of your second paper , to which we now answer , ( though you here causelesly complain of our prolixity ) yet you court us with the sweetest compellations , calling us , your dear friends ( nay more ) brethren dearly beloved to you in the lord , and further you return us hearty thanks for our answer , which you acknowledge is full of civility toward you ; but in your third and last paper , you fall on us with scoffs , and jeires , uncharitable censures , foul aspersions pouring out that too much venom and distemper of spirit , which the godly and wise readers will soon be aware of , and which whether they be agreeable to those sugared words you here give us , we leave it to your selves in the searching of your consciences to judge of ; as we doubt not , but when the impartial reader shall compare the civility of our answer , with what he may finde in your first paper , he will readily conclude , we merited no such things from you as we meet with in your last . but we do here observe , that you do not deny , but that there might be some errors , and mistakes , and some sharpe reflections upon us , and our government , in that first paper , and with which we had charged you ; and hereupon we have reason to tell you , that you had evidenced more sincerity in this confession , if the sence of your former failings , had withheld you from running into the like and worse again ; as had there not been a further discovery of the distemper of your spirit , we should have been willing to have passed them over , and covered them in love , upon this confession , according to that hope thereof , which you do here profess . and as touching the impertinencies , errors , and mistakes , which ( you say ) not improbably might be discovered in ours , and which here you forbear to minde us of ; in your next paper you speak out , what here might be in your thoughts , and which we shall forbear to return any answer to , untill we come thither . but thus are we brought to the matter of this paper . and here the reader will perceive , that the main thing you do pitch upon in the first place , is what we had quoted out of dr. bernard , showing the judgement of dr. vsher concerning the antiquity of the assemblies he mentions , and particularly of provincial , and which the reader may see more at large , if he be pleased to peruse the third section of our answer toward the latter end of it . concerning all this you profess , you shall close and joyn issue with us , and that you willingly submit your selves to that order , and rule therein expressed , which being that which was received in the ancient church , in the judgement of that reverend and learned antiquary dr. vsher ( who was so acknowledged by all that know him or are acquainted with his workes ) and also the assemblies there expressed , holding proportion with ours set down in the form of our church government , and being the same with ours in substance , and being proposed as an expedient for prevention of further troubles which have arisen about the matter of church government ; you do hereupon infer that you fully expect we should also submit our selves unto for peace and unities sake , and this the rather , in regard of those full and free expressions of ours ●o that purpose , in the places of our answer , which you do here particularly recite . unto all which we ●ave several and sundry things to say . ( . ) and first we desire , it might here be took notice of , what order and rule it is , that is propounded by dr. vsher in his reduction of episcopacy to the form of synodical government , received in the ancient church ; it is episcopacy something moderated and limited , it being there propounded . that in every parish the rector , or incumbent pastor together with the churchwardens and sidesmen , may every week take notice of such as live scandalously in the congregation who are to receive such several admonitions and reproofes , as the quality of their offence shall deserve ; and if by this means they cannot be reclaimed , they may be presented to the next monthly synod , and in the mean time , be debarred by the pastor from accesse unto the lords table ; as is evident from the first proposal . and he then propounds , that the suffragans in the several rural deaneries supplying the place of those , who in the ancient church were called chorepiscopi might every moneth assemble a synod of all the rectors , or incumbent pastors within the precinct , and according to the major part of their voices , conclude all matters that shall be brought into debate before them , as is manifest from the second proposal . and then further it is proposed that the diocesan synod might be held once or twice in the year , as it should be thought most convenient , and that therein all the suffragans and the rest of the rectors or incumbent pastors ( or a certain select number of every deanery ) within the diocess might meet , or with whose consent or the major part of them , all things might be concluded by the bishop or superintendent , &c. this is the sum of the third proposall . the like is propounded for the provincial and national synods , saving that here all the bishops and suffragans of every diocess are to be members in these assemblies , and only such of the clergy as should be elected , and the archbishops to be the moderators of these assemblies , as is clear from the fourth proposal . now this is that order and rule , that you do here professe your selves willing to submit unto . and therefore you would consent ; that some ministers at the least , might for the present , have some power in the governing of the church : but whether you would by these proposals , take your selves obliged , to submit to be governed , by all the ministers placed in chappels , throughout the several parishes ( that yet for sure are equall to the rest of their fellow presbyters in order and jurisdiction ) or only to those that are benefic'd men ( as they were wont to be called ) we do much question ; and whe●her you would consent , that any other should vote in any of the fore mentioned assemblies , we do also doubt ; as we have also reason , from what you expresse in your next paper , to fear , you would but consent only thus far , because you may perceive , by these proposals ( where the suffragans , bishops , and archbishops are to be constant moderators in the assemblies mentioned , and without whom ( as we apprehend ) you will understand them , nothing might passe and be concluded , notwithstanding what was concluded , should be done by the major part of the incumbent pastors , or rectors present ; and when in the diocesan synod , all the suffragans must be members , and in the provincial and national , all the suffragans and bishops ) fair way is made to raise up episcopacy again , to the height to which it had attained of latter times ; especially when as you will perhaps further conceive , from these proposals , that all that were to be admitted into any benefice , must come in only by the suffragans , or bishops , and these likewise come in according as they had been wont to be admitted to these places in former times . and if this be all you would willingly submit unto ( as we have some reason to believe it is ) that which you would yeeld unto for peace sake , is not much . ( . ) but since you lay great stresse upon what we quoted out of dr. vsher , we desire the reader would peruse our answer throughly , in which he shall not finde , that we did ●●e him as approving of all that he had propounded ( nay we expresly cautioned against moderate episcopacy ) much lesse did we quote him as umpire and composer of differences betwixt you and us , or as our own man ( as in your next paper much forgetting your selves , you do confidently assert ) but we quoted him only to prove the antiquity of provinciall assemblies , where the pastors of the severall congregations ( to whom he alloweth a decisive vote ) are members . and we conceived , that if you should be for episcopacie in the height of it , he was the fittest person to be quoted by us , to moderate you as to that particular . it 's true , we sayd , that the assemblies , that were by him proposed within certain limited bounds , saving that they were something larger then ours ( which we sayd was but a circumstantiall difference ) did hold proportion with those set down in the form of church government , and were for sustance the same with ours ; but here we understood him , and so do still ( else he is at a further distance from us , then we apprehended ) that he would have all the incumbent presbyters or pastors of the severall congregations , meeting in the severall chappels within the severall parishes , to have the liberty to be admitted to these assemblies , as members of them , and there to have decisive votes . this we gather from what he grants in his first proposall . now these assemblies thus constituted , we sayd , are for substance , that is , in regard of the essence of them , the same with ours , where ●all the pastors of the churches , have liberty to be admitted into them ; those that are unbenefic'd ministers as well as others . it 's true , we , cautioning against moderate episcopacie , could not but be understood , that we judged suffragans , and bishops mentioned in those proposals , as superfluous additaments to those assemblies ; and cautioning against the parting with the ruling elder , were to be conceived , that we judged him to have a right to vote in those assemblies , as a member or integrall part of them . but yet as that man , that hath some superfluous member , suppose a sixth finger , or wants an hand , or leg , or some other usefull and necessary , or integrall part , or member , is for the substance , or in regard of his essence , the same man in kind , with him , in whom there is neither deficiency nor redundancy , in regard of members ; so it may be said concerning the assemblies , proposed by doctor vsher , though there be both some deficiency in them , in regard of some integrall parts , and also some redundancy in regard of some superfluous additaments , that they are for substance , the same with the assemblies propounded in the form of church government . ( ) we sayd also in our answer , that the proposalls of the assemblies above mentioned , were propounded in the yeare one thousand six hundred forty one , by doctor vsher , as an expedient for the prevention of those troubles , which afterwards did arise , about the matter of church-government ; but these things were mentioned by us . . to shew the wisdome , and moderation of the proposer , and how far off he was , from the temper of sundry in those times , who so they might preserve episcopacy , in the height , that it was then grown to , did not matter the engaging of three kingdomes in a bloody war , which also they did . . that he was sensible of the great exorbitancy of prelacy in those times , and did interpose his endeavours to have reduced the government of the church , neerer to the primitive pattern , and whereunto it is confessed , his proposalls tended . . but they were never mentioned by us , to intimate , that these proposalls , were to be the measure , of that reformation , that was to be endeavoured after in these nations : not onely in regard of what we have to say against moderate episcopacy ( and of which afterwards anon ) but also because they having not been hearkened unto , by the late king , nor by that party , that adhered to him ( who did their utmost to have upheld episcopacy in its height ) it is not equall ( except what is there propounded , could be proved to be necessary , and by divine right ) after the effusion of so much blood , for the deliverance of the people of god in these nations , from the miserable yoke of bondage they then sighed under , and after the issuing of the war , and the determining of the controversie against that party , that they should be now admitted of , to the hazard of our dear-bought liberty , and the raysing up againe out of its grave , episcopacy in the height of it , and thereby the inslaving us again , in as great servitude , or worse then ever before , and of which hereafter further . . but whereas you fully expect , that for vnity and peace sake , we should submit our selves to these proposalls , and that in regard of those full and free expressions of ours to that purpose ; we must here crave leave to declare our selves a little more fully . ( ) and first we do openly profess , we are the same still in heart , as we were formerly , in our expressions ; neither shall we ( we hope ) by any provocations offered us by any parties , we have had to deal with , or any oppositions , we may hereafter meet with from them , so far forget that duty , that lyes upon us , as not to endeavour after peace , to the utmost , yea , to pursue it even then , when it seems to flye from us . we remember , that that god , in whom we profess to have an interest , is the god of peace : that the lord jesus our great master is stiled the prince of peace , his precious blood being shed for to purchase it , and that thereby the middle wall of partition being broken down , and the enmity , even the law of commandments contained in ordinances , being abolished in his flesh , he might reconcile both jews and gentiles , unto god in one body , as we do profess , we our selves were reconciled thereby unto god , when we were enemies . 〈◊〉 we further confess , that we are the ambassadours of the gospel of peace , that we are called unto peace , that a blessing is promised unto peace-makers , and that in this juncture of affairs , when the common enemies to the protestant religion are banding together against us , it concerns all parties neerly , that have any true measure of soundness in them , as they tender the safety of religion , their own , and these nations preservation from utter ruine , to endeavour after peace , and union , ( which is our strength ) and an healing of breaches . and if we know our own hearts , peace is so deare to us , that if through the tender mercies of our god it might be restored againe , unto these churches , upon safe and honest tearmes , we should not count , the purchasing of it with our dearest blood , to be too deare a rate , to be payd for the obtaining of it ; considering that by the continuance of our breaches and divisions , the name of god is dishonoured , his doctrine blasphemed , scandals do grow & are increased , the edification of the church is hindred , the power of godliness impaired , occasion of great stumbling is ministred to the weak , and of triumph unto enemies , besides the advantage that is hereby put into their hands to undo us , if they should have the opportunity : although we must acknowledge , it is no small reviving to our dying hopes , that yet god may so far have mercy on us , as to prevent , what we have just ground to fear , when we consider how many of our reverend brethren in the ministry in the severall countries throughout the land , have united and associated themselves together , and do pithily and earnestly exhort unto union , though some of them be of different principles and perswasions , and that there is , so far as we understand , a greater inclination , in all that are truly godly throughout the land , unto peace and union , then in former times , and for which we bless god heartily , as we do earnestly pray , that the god of peace would hasten to create that happy and desirable peace among us , that is so thirsted after by all good men . ( . ) but yet we cannot dissemble , what we apprehend and is in our thoughts , that there are some sorts of persons in this land , that till god change their judgments , and the frame of their spirits , though we shall , so far as is possible , and as much as lyeth in us , live peaceably with them , and with all others , and shall be ready to requite good for evill ; by all offices and duties of love toward them : yet we see little hopes , of any reall and hearty union , and closure with them . and here we must profess , that however we were willing for our own exoneration ( if no other end should be thereby attained ) to entertain a treaty with you , touching an accommodation ( and which was pursued by us with all cordialness and sincerity , being desirous to wait on god in the use of the means for that purpose , so far as we saw any hope , not knowing what god might work out thereby ( as will appeare we doubt not to the reader , from our narrative ) yet you have now discovered so much bitterness , and distemper of spirit , and so much unsoundness in your principles and opinions , together with a resolvedness to adhere to them , for ought we can discern to the contrary , that till god do open your eyes , and change your hearts , giving you a through sense of , and s●u●d humiliation for , what ( to your own shame ) you have published to the world in your papers , we have not any great hopes of accommodating with you , though we shall not in the mean season cease to pray for you , and use the best means we can , to bring you into the right way , from which you have turned aside . but yet we desire we might not be here mistaken : for as for such as are moderate , and godly episcopall men , that hold ordination by presbyters , to be lawfull and valid : that a bishop and presbyter are one and the same order of ministery ( which are not your tenents , as will appear from both this and your next paper ) and that are orthodox in doctrinall truths ; though we may differ from them in judgment , in some points , touching church government , yet they are such as we do heartily desire to accommodate with , and we believe that such tearms might be propounded , that betwixt them and us there might be an happy union , as we could heartily wish , that all and every of you , with whom we have here to deal , were of this stamp . although here also we must not conceal , that we have many reasons , why we dare not admit of moderate episcopacy , as the tearms of accommodation , with those of this sort . and because it is that , which you press us with , fully expecting we should submit unto what is propounded , by doctor vsher , in his reduction of episcopacy unto the form of synodicall government received in the ancient church : ( although as we have hinted to you , we have reason from your own papers to judge you aime at more then is there propounded ) we shall not here refuse to give you some of our reasons , why we cannot consent to you in these proposals , as you know moderate episcopacy was that we expresly cautioned against in our answer to your first paper . and ( ) first , we shall here mind you , of what is well observed by our reverend brethren , of the province of london , in their jus divinum ministerii evangelici , part second , in the appendix pag , , . there they lay down their fifth proposition in these words . that when the distinction between a bishop and presbyter , first began in the church of christ , it was not grounded upon a jus divinum , but upon prudentiall reasons , and arguments . and the chief of them was ( as hierome , and divers after him say ) in remedium schismatis , & ut dissentionum plantaria evellerentur : for the remedy of schisme and that the seeds of errour , might be rooted out of the church . this proposition thus layd down they add . now that this prudentiall way ( invented no doubt at first upon a good intention ) was not the way of god , appears ( as smectymnus hath well shewn ) thus . because we read in the apostles dayes , there were divisions , rom. . . and schismes , cor. . . and . . yet the apostle was not directed by the holy-ghost , to ordaine bishops for the taking away of those schismes . neither in the rules he prescribes , for healing of those breaches , doth he mention bishops for that end . neither doth he mention this , in his directions to timothy and titus , for the ordination of bishops or elders , as one end of their ordination , or one peculiar duty of their office. and though the apostle saith , opportet haereses esse , ut qui probati sunt , manifesti fiant inter vas . yet the apostle no where saith , opportet episcopos esse , ut tollantur haereses , quae manifestae fiunt : there must be bishops that those heresies , which are amongst you , may be removed . ( ) because the holy-ghost , who could foresee , what would ensue thereupon , would never ordain that for a remedy , which would not only be ineffectual to the cutting off of evil , but become a stirrop for antichrist to get up into the saddle . for if there be a necessity of setting up one bishop over many presbyters , for preventing schisms , there is as great a necessity for setting up one archbishop over many bishops , and one patriarch over many archbishops , and one pope over all , unless men will imagine , that there is a danger of schisme only amongst presbyters , and not among bishops and archbishops , which is contrary to reason , truth , history , and our own experience . and then they add , hence it is that musculus having proved , by act. . phil . . tit. . . pet. . . that in the apostles times , a bishop and a presbyter were all one , he adds . but after the apostles times , when amongst the elders of the church , ( as hierom sayth ) schisms arose , and as i verily think , they began to strive for majority , by little and little , they began to choose one amongst the rest , out of the number of elders , that should be above the rest in an higher degree , & called bishop . but whether that device of man profited the church or no , the times following could better judge , then when it first began . and further addeth , that if hierom , & others had seen as much , as they that came after , they would have concluded , that it was never brought in by gods spirit , to take away schism , as was pretended ; but brought in by satan to wast & destroy the former ministry that fed the flock . thus far musculus . sadael also hath this memorable passage . the difference between bishops and other ministers came in for remedy of schisme . but they that devised it , little thought what a gate they opened to the ambition of bishops . hence also dr. whitakers asking , how came in the inequality between bishops & presbyters , answereth out of hierom , that the schism and faction of some occasioned the ancient government to be changed — which saith he , however devised at first for a remedy against schisme , yet many holy and wise men , have judged it more pernitious , then the disease it self ; and although it did not by and by appear , yet miserable experience afterwards shewed it . first ambition crept in , which at length begat antichrist , set him in his chair , and brought the yoke of bondage on the neck of the church . the sence of these mischiefs , made nazianzen wish , not onely that there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . no dignity or tyrannicall prerogative of place , but also , that there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no principall dignity , to wit , in the church , of which he is speaking . but now ( saith he ) contentions about the right hand and the left , about the higher and lower places , &c. have bred many inconveniencies even among ministers , that should be teachers in israel . thus far our reverend brethren of the province of london , which we thought good to transcribe , that so it might appear to the wise reader , upon what grounds the bishop came to have superiority over presbyters at the first , and that however it was given him , upon prudentiall reasons , and particularly for the prevention of schisme , yet it not being a way of god , the device failed , as sad experience in after times shewed , the remedy proving worse then the disease , as not only those reverend and learned authors quoted by our brethren shew , but also church story makes forth abundantly , and which was reason sufficient , why we should not so readily submit , to re-admit moderate episcopacy as you expected . ( ) but as you may perceive by this account given , that the superiority of a bishop above a presbyter , was at the first introduced on prudentiall grounds onely : so we shall here forbeare at present , to add any other arguments , but onely prudentiall ones , why we cannot consent to admit of moderate episcopacy ; as we shall referre both you and the reader , to what hath been solidly and learnedly writ , against episcopacy in the height , by reverend and godly mr. banes , in his diocesan tryall , mr. parker , dr. blondell , salmasius , bucerus , and others : together with our reverend brethren of the province of london , in their jus divinum ministerii evangelici : and whom we here cite , not for their bare testimony ( though that were not to be sleighted ) but because they have learnedly discussed this point , and may present such things unto you concerning the same , as may be worth your weighing . and so we come to give the reasons we here insist upon , why we dare not admit of moderate episcopacy , as the tearms of accommodation with you , according to your proposall . ( ) and the first that we shall here urge , is , the sad experience , that we of these nations have had , of the tyrannicall bondage , and wofull slavery , that thousands of gods precious servants were brought under , during the prevalency of episcopacy . we cannot but remember , how when prelacy was at the height , all the godly in this land , conformists as well as non-conformists , did grievously sigh under that heavy and intolerable yoke ; though you in your next paper tell us , you are not so sensible of the multiplicity of canons , and burthensomness of ceremonies , under which in the time of episcopacy , any truly conscientious did sigh and groan . but we cannot but be grieved , to heare you express your selves after this manner . what! to say nothing , of many thousands that were but in a private capacity , who groaned under the burthensomness of the old ceremonies ( that were rigorously pressed upon pain of excommunication , if not submitted to ) and who ( we doubt not ) however you judge of them , are by god , many of them , received up into glory . shall not ●artwright , brightman , ames , parker , baines , bradshaw , dod , cleaver , hildersham , hooker , cotton ; and in these parts burne , midgly , bate , langly , rathband , paget , nichols , and sundry other old unconformists ( that in their times were glorious lights in the church of god , and such as this land was not worthy of ) that were cast out , suspended , and silenced by the prelates , for not subscribing , and conforming to the orders of those times , not be reckoned with you in the number of those that were truly conscientious ? or have you been such strangers in our israel , that you have not heard what those have suffered under episcopacy ? or if you have heard , did their sufferings never pierce your hearts ? certainly you do hereby sufficiently discover the temper of your spirit : but we wish you may be found in a better frame before you die , as in the mean season we are sorry , that your own sufferings ( we speak of some of you that adhered to the late king ) have had not more kindly working on your hearts , to the humbling of them , no not to this very day . but however you judge , we doubt not , but there are many myriads of people in these lands , yet alive that will give testimony with us , touching the piety , zeal , faithfulness , conscientiousness of very many ministers , and thousands of christians of all sorts , that suffered grievous things at the hands of the prelaticall taskmasters , even to the undoing of many families , the robbing of severall congregations of their faithfull and painfull ministers , that were driven from their places & forced into corners , or out of the land , meerly for not conforming to such things as were then acknowledged by the most , that did conform , to be but things indifferent & not in their own nature , or by vertue of divine precept necessary . nay , it was grievous to the godly conformists of those times to see their de●r brethren thus cruelly and unmercifully dealt with , even for very trifles . but at length ( though we deny not , but there have been some godly bishops ) the pride and exorbitancy of the major part of the prelates grew to that height , that old conformity not serving the turn , except men would prostitute their consciences , to be subservient to their base lusts , to cringe , bow at the altar , read the book for dancing and other sports , on the lords-day , temporize , and do what ever was appointed . nay , if ministers would be faithfull , in the discharging the duties of their ministeriall function , in preaching , catechising , and the use of conceived prayer , before and after sermon , though godly and painfull , they were * outed of their places , and thousands of conformists both ministers , and christians were driven out of the land , till at length the yoke began to be so heavy , and the cries of the oppressed so loud in the ears of god and men , that the parliament taking the heavy pressures of the lords people into their pious and serious thoughts , did cast out of this church , with these task-masters , this tyrannicall and lordly government , that suiting with the pride , ambition , and avarice of those that managed it , and backed with the favour of the prince ( to the serving of whose will and pleasure , being put into their places by him , but too many of them were wholly devoted ; as that was also unto him a strong temptation , though to his own undoing , to espouse their quarrell ) emboldned them to these intolerable exorbitances . now except it could be proved that the superiority of a bishop above a presbyter , were an institution of jesus christ , prudence teacheth to fly from that , as far as we may , with a good conscience , that heretofore hath proved so burthensome and grievous ; especially considering that , ( . ) if moderate episcopacy , should once have footing in this land , there is very great danger , it would presently incroach upon the pastors right , and in time grow up to the full height , that it was in heretofore . sad experience for ages together , hath shewed how through the ambition & pride of the bishops ( that loved with diotrephes to have the preheminence ) the pastors , as to the governing of their flocks , were spoiled of all power : out of what we quoted even now , you might take notice , that moderate episcopacy ( brought in at the first upon prudentiall grounds ) yet became a stirrop for antichrist to get up into the saddle ; that first ambition crept in , which at length begat antichrist , set him in his chair , and brought the yoke of bondage upon the church ; for so dr. whitaker expressed himself concerning it . and . are there not still in the hearts of the sons of men , the same seeds of pride and ambition as in former times ? and is there not hereupon cause to fear , if there should be a tempting of god so far , as to admit of that , which would cherish and warm those corruptions , the same bitter fruit would appear as heretofore ? is it to be wondred , that the same cause , upon the same occasion , being still like it self , and ever for kind one and the same , should produce the like effects as heretofore it hath done ? but . yet further , if moderate episopacy be no plant of gods planting ( as if it be not jure divino , and yet an officer introduced into gods house , there is no reason why it should lay claim to him , as to its author ) may it be thought strange , if like unto a wild vine , it should grow luxuriant ? or like a weed , that is set in a fat soil , it should grow as rank as ever ? especially if warmed by the favour of princes , and great ones , that might be induced out of respect to their own interests , to smile upon it , yea , to countenance it so far , as to discountenance the most faithfull pastors in the land , that would not dance after their pipe , even to the outing them of their places , and spoiling them of all rule , that so the darling of episcopy , that might be charmed , might grow the greater . but . if yet we should not be so wise as to hearken to reason , should not the experience of those , that thereby purchased their after wisdome , at a dear rate , lesson us sufficiently to beware how we meddle with moderate episcopacy ( that will hardly be moderated ) but would be found ( to the cost of those , that would be so foolish as to make further triall ) to break all bonds , and limitations , though never so many and strong , and never so wisely made . little is propounded for the moderating of episcopacy by doctor vsher , in his reduction of episcopacy , to the form of synodicall government , received in the ancient church ( although we believe his design in the proposals there , was very pious , and proceeded as well from a sense of the great exorbitancy , that prelacy was grown to of late times , and its great unlikeness to what it was , in the purer times of the church , when it was first admitted ; as out of a desire to tender some expedient for the prevention of those troubles , which did afterwards arise about the matter of church-government ) unto those strickt bands , nay shackles and fetters , that so far as mans wisdome could foresee , were layd upon it by the church of scotland , and yet it burst them all and which shews that it is of that nature , that it cannot easily be tamed . in his proposals , so far as we can discern , the suffragans that were to be constant moderators in the assemblies o● rurall deaneries , as the bishops , and archbishops in the highe● assemblies were all of them to have negative votes . these ( as from the plat-form it self is manifest ) were to do all , and conclude matters according to the major part of voices in these assemblies . but it is not said , that if the suffragan , or bishop , or archbishop were dissenting , any thing might pass according to the major part of the voyces in the severall assemblies notwithwanding . and hereupon if these constant moderators were corrupt , they might propound matters , or not propound them to the assemblies , as they pleased . and when they were propounded , yet not concurring with the assemblies , obstruct all their proceedings . besides if all persons that were admitted into any pastorall charges , and having cure of soules , were to come in onely at their doore , how soon might the ministry be so farre corrupted , as that it were easie for them , to procure the major part , in those assemblies , to vote according to their mindes , to over-sway , and over-ballance the rest of the members of these assemblies , that though godly and able , yet might not be so favoured by the times , as to be admitted into any benefices ( as they have been called ) of any considerable value , and so might be like to be for outward estate poor , and in that respect the more contemptible . but yet further , if the suffragans must come into their places by the bishops , and the bishops into theirs , as in former times , if there should be corruption here ( where there is more danger then in any ) in the higher assemblies ( which yet should be the freest from corruption , and should still be the better , the higher we go in regard of the greater number of persons , of the choicest and best abilities ) there were danger of far greater corruption , then in the lower . for all the suffragans are expresly by these proposals to be members of the diocesan synod , and of the rectors , or incumbent pastors , besides the suffragans , it is said , the rest , or a select number out of every deanry , as appears from the third proposall . and as touching the provinciall synod , it is sayd , it might consist of all the bishops and suffragans , and such other of the clergy as should be elected out of every diocess within the province , as is clear from the fourth proposall . and so if the bishops and suffragans should be corrupted , that were to be , as constant moderators in these assemblies , so constant members of the highest assemblies : by their power and dignity , and greater port in the world , and through the neglgence of the times , it might easily come to pass , that these might be so biassed , that less good were to be expected from the higher assemblies ( where yet the remedy should lye and whither appeals were to be made ) then in the lower . to say nothing , that through the favour of great ones , if they should side with the suffragans , or bishops ( that might be corrupted the meetings of these assemblies ( though appointed by law as well as parliaments ) might be prevented and hindred , or if they might be easily spoiled of their freedom . we have taken the liberty to suggest , what exceptions the forementioned proposals , that were made by dr vsher are lyable to ; and without any intention to reflect in the least measure on so reverend a person ( whom in regard of his piety and learning we honour , though herein of a different apprehension from us ) we believing he propounded what he did , with an honest intention , as we have sayd before . and we hope there are no moderate episcopall men , that will entertaine any animosities against us in this respect , wee never intending thereby , to set up a wall of partition betwixt them and us ; as we have used this freedome , only to shew what danger there is least if moderate episcopacy should be admitted again , it should within a while grow to that height , that they as well as we , growing weary of it , would be ready to cast it off , as an insufferable yoke . we are the fuller of jealousies in this respect , when we consider , how far short , the proposals mentioned , do fall , of the strong bonds that were layd upon episcopacy in scotland , and yet it burst them all . and because it may be here of use , to mention them particularly , we shall give the reader an account of them , as we find them expressed in a short discourse , going under the title of the unlawfulness , and danger of limited prelacy , or perpetuall presidency in the church , briefly discovered , printed in the year . and this the rather , because we do not know ( the things now not being common ) that sundry readers might ever come , to the knowledge of them , if we should not be at some pains to transcibe them thence ; but there they may be found , page , . by such as have the liberty to peruse that discourse . and thus they run . in the year . the church of scotland being met in a generall assembly at montross , these cautions and limits were agreed upon , the kings majesty consenting ; first , that the minister chosen to this place ( speaking of him who , as constant moderator , was to be in the place of the bishop ) shall not be called bishop , but commissioner of such a place . . that he shall neither propound to the parliament , any thing in name of the church , without their express warrant , and direction : nor shall he keep silence , or consent to any thing prejudiciall to the weale and liberty of the church under the pain of deposition . . under the pain of infamy , and excommunication , he shall at every assembly give account , of the discharging of his commission , and shall submit himself to their censure , and stand to their determination whatsoever , without appellation . . he shall content himself with that part of the benefice , which shall be assigned him , not pre-judging any of the ministers in their livings . . he shall not dilapidate his benefice . . he is bound , as any other minister , to attend his particular congregation , and shall be subject to the triall and censure of his own presbytery and provinciall assembly . . he shall neither usurp , nor claim to himself , any power of jurisdiction , in any point of church-government , more then any other minister . . in presbyteries , provinciall and generall assemblies , he shall be have himself in all things , and be subject to their censuring , as any of the brethren of the presbytery . . at his admission to his office , he shall swear and subscribe to fulfill all these points , under the pains aforesaid , otherwise not to be admitted . . in case he shall be deposed , he shall no more voice in parliament , nor enjoy his benefice . . he shall not have voice in the generall assembly , unless he be authorised with commission from his own presbytery . . crimen ambitus , shall be a sufficient cause of deprivation . . the generall assembly , with the advice of the synod , shall have power of his nomination , or recommendation . . he shall lay down his commission annuatim , at the foot of the generall assembly , to be continued or changed , as the generall assembly , with his majesties consent , shall think fit . . other cautions to be made , as the church shall find occasion . one would have thought , judging according to the rules of humane wisdome , that these bonds had been strong enough , to have shackled , and fettered episcopacy , if it could have been bounded : but as it follows , in the forementioned discourse , the godly and sincere ministers , disliked this course , and some did protest against him ; foreseeing what afterward came to pass , and as it is further there declared ; for those that did love preheminence above their brethren , &c. did afterwards break all those bonds , and finding themselves unable to give account , according to the counsell given to pericles , they procured , that there should be no free generall assemblies , least they should be called to account , and when they were challenged of their perjury , and perfidious dealing , their printed apology declared their perfidy to be double , and which is expressed in their own words , to teach us what in this land might be expected from their fellows . conditiones aliae pro tempore magis quo contentiosisrixandi ansa praeriperetur , quam animo in perpetuum observandi , acceptae . * by this account we may see , what scotland to their sorrow had experience of , and what we also may expect , would be the issue here , if after episcopacy hath been thrown out , there should be a recidivation and a tampering with it again , especially considering that generally the sound and godly party throughout the land , were heretofore so deeply sensible of those intolerable burthens they had groaned under through the exorbitances of the prelates , that they not onely did remonstrate their grievances to the parliament , before the wars begun ; but did also humbly suggest by way of remedy : not the meer clipping of the bishops wings , or the lopping of some branches from episcopacy , as sufficient , for the redressing of their grievances , but the taking it away both root and branch . and whereupon the parliament that then was ( which will be renowned to all posterity , for easing of the church of their intolerable pressures , and vindicating the civil liberty of the english nation ) did proceed to an utter extirpation of it . and we hope ( what ever may be your expectations , with whom we have to do in these papers ) that neither the good people of this land , nor any succeeding parliaments , will so soon grow weary of their dear-bought liberty , as to admit that which might endanger the bringing of their necks again under the old yoke . ( . ) but yet further we desire it might be considered , that the admitting of moderate episcopacy , would breed great dissatisfaction to sundry godly and conscientious ministers and christians at home in these three nations , and occasion much strife and contentious debates , that were likely to arise about it : some conceiving it to be utterly unlawfull , as being the introduction of an officer into the church , that is not of divine institution . others that were satisfied touching the lawfulness of it in it self , and yet judged it not necessary , might have fears , least moderate episcopacy once admitted , might be a step to introduce that kind of episcopacy or prelacy , that had been expresly covenanted against : and upon that account , might judge , they were obliged by their covenant to foresee , so far as they could , such an occasion , and to shun it . others again might be much divided amongst themselves ( if they got over the former blocks ) touching the rules , according unto which , episcopacy should be moderated , some apprehending the bonds layd upon it to be too straight , and others againe thinking them to be too loose . and these divisions were like to be amongst persons of all ranks ; nobles , knights , citizens , commons of all sorts , both of the gentry , ministry , and others . whereupon there were great danger to grow many debates in the parliament , when that should assemble in the city , and throughout the land , contests of ministers one a-against another in the pulpits , and at the presses , and amongst private christians in their private conferences , as it hath been heretofore , about the ceremonies and episcopacy , to the further rending and distracting of our already rent and torne church , and which at this time would be the more dangerous , when as the posture of affairs doth cry aloud upon the wisest physitians , both by their skill and power , to interpose for the healing of breaches in england , scotland , and ireland , that through our divisions , we be not made a prey to the common enemies of our religion , ; and therefore have no need , that such a dangerous bone of contention should be cast in amongst us , as moderate episcopacy might be like to prove , to the sadning of the hearts of friends , and gratifying onely of those that would rejoyce in our ruine . ( . ) it is not also to be sleighted , that by admitting of moderate episcopacy , great offence might be taken by the best reformed churches abroad . they have taken notice , that in the solemn covenant , that was entred into by these nations , there was not onely an engagement , to endeavour the extirpation of popery and prelacy ( that is , church-government by archbishops , bishops , their chancellors , and commissaries , deans , deans and chapters , archdeacons , and all other ecclesiasticall officers depending on that hierarchy ) according to which , the parliaments that have been , have constantly declared , that no indulgency should be granted to popery and prelacy : and this out of a conscientious respect ( as we have hinted before in our answer to your first paper ) unto this solemn engagement , as we judged : but there was also a promise to endeavour the reformation of religion in england , and ireland , in doctrine , worship , discipline , and government , according to the word of god , and the example of the best reformed churches . these things have been published to the world , and are known abroad , and however other matters contained in the covenant , that are of a civil concernment may be judged of ; they being in their own nature variable , and not of the like necessity in themselves with matters of religion , and the things of god , and to be endeavoured after , onely in a subordinate way unto gods matters , and never to be pursued , in the manifest destructiveness of the interest of religion , that should be looked upon by all , as the greatest and chiefest interest , yet they are not likely to imagine , that moderate episcopacy ( that is not by them admitted but disowned ) can be of that necessity for us in these lands ( for which they do not judge , there was any rule given in gods word , requiring the setting of it up at the first ) as that after all the learned debates , touching church-government , for severall years together , that have been in the reverend assembly of divines , that sate by ordinance of parliament at westminster ; and after their humble advice to the parliament touching the presbyterian government , as that government , they conceived , was most agreeable to the word of god ( as it is evident it is most , according to the example of the best reformed churches ) and after the parliament engaged also in that solemn covenant , had ( as they may conceive ) in pursuance thereof , made so great a progress , in the setting up of this presbyterian government , that they passed by ordinance , the form of church-government , anno , after advice had with the assembly of divines , as that church-government which was to be used in the church of england and ireland , it should be admitted of , to the setting up a partition wall betwixt us and them , instead of coming neerer to them , so far as we may do , according to gods word , according to the solemn engagement . they cannot hereupon , but be greatly grieved , when they shall see their hopes so far disappointed , as they may hereupon be brought to fear , least if moderate episcopacy be entertained , as the church-government of these lands , after a while , that very prelacy in the height of it , that in the time of our affliction was vomited up by these nations as loathsome , may be swallowed down again . now we leave it to wise men to judge , whether ( especially at such a time as this , when popish enemies are banding themselves together against us , and it is of so great advantage , for our own preservation , and the preservation of the true religion , that the protestant party throughout christendome , should endeavour after union ) it be prudential to minister such occasion of grief and jealousie , concerning us to our best friends abroad , as to admit of that , which would be so much to their dissatisfaction : as it would be occasion of endless strife and debate amongst our selves at home , as hath been said before ; to say nothing of the hatefulness of it unto scotland , that yet we hope is lookt upon by england and ireland , as a neer sister , and neighbour church . . lastly , we offer it to the consideration of all judicious and prudent persons , whether there be not more probability of union , amongst all sound , orthodox , godly , moderate spirited men , by means of some other expedients , and upon some sober ground , then upon the admission of moderate episcopacy . as touching such that are for it in their judgments , that are sober and godly , and against episcopacy in the height of it , they might be accommodated in the presbyterian way , with far more safety , and far less occasion of offence ; as we gather from the associations of the ministers of severall counties , that are printed , and particularly from that of * essex , wherein they profess , that many of them think , according to scripture , and the way of divers reformed churches , there should be some adjoyned to the minister in government called ruling elders , yet that divers also of them , are dissatisfied as touching such elders ; but all of them also conceive it meet , and a ministers wisdome to see with more eyes then his own , and have the best help he can , both to acquaint him with the conversation of his people , and to assist him in matters of concernment , that cannot so safely and conveniently be done by him self alone . therefore they also agree ( as they shall see it fea sonable and fit in respect of their people ) to desire the assistance of some godly and discreet persons of their respective congregations , &c. and therefore as touching ruling elders ( as there was a submission in the dayes of episcopacy , to chancellours , and commissaries ) we conceive that moderate episcopall men might admit these upon prudentiall grounds , though they did not acknowledge the jus divinum , of their office ( and which opinion of them , notwithstanding our own perswasion , we are far from imposing upon others ) and we do also hope , that such as would make tryall of them , would have occasion to bless god , for those great helps , that might be offered unto them , by them : both for the better acquainting them with the conversations of their people , as also for the guiding and governing of them . as we do also further humbly conceive ; there might be such a proportioning of them , for the number of them in the higher assemblies , that neither it might be burthensome to the elders , that might be delegated to such assemblies , when they are over many : nor the assemblies be disappointed for want of a quorum of ruling elders , as sometimes they have been ; nor any occasion of fear given unto any , that the ministers might be over-voted by the elders , in matters of greatest weight and concernment , which yet supposes a division betwixt the ministers and elders , which in our own experience we have never met with . and as touching a standing moderator , that some moderate episcopall men are for , we think their consciences might he satisfied in the way of moderators , as they are in use with us : we not discerning , what can be urged by them , as necessary to be transacted by him from gods word , but it may be safely transacted by the moderators of our assemblies . and as touching our brethren of the congregationall way , we are sure , moderate episcopacy will be no expedient , to bring them and us unto neerer union : but conceive , that as the assembly of divines , did long agon enter upon that work of accommodation with them : so if that work were re● assumed by the appointment and interposition of the civil magistrate , through the blessing of god , we hope it might be brought to such a conclusion , not onely with them , but also with those , that are godly and moderate spirited , that are of the episcopall way , that without admittance of moderate episcopacy ( that would not further it ) there might be an happy closure of breaches in this rent and torne church , all parties that have soundness , and savour in them , seeming to be weary of their divisions , and to earnestly thirst and pant after union . but we hope by this time , the sober and judicious reader is satisfied , that we had some reason to caution against moderate episcopacy , as we did , even where we profess our selves earnest for peace ; and that if you had considered things well , you had no reason fully to expect , that we should admit of that expedient , which you propounded for an accommodation ; which we for severall weighty reasons , had expresly cautioned against . but we have now done with what you propounded , as the way wherein you expected fully we should have closed with you , and shall now go on with you unto what follows ; wherein you declare your selves , that they who disturb this closure and conjunction , are the ruling elders ; that yet were not only chosen out of the people , but at the first constitution of the congregational elderships , were examined and approved by this class , as fit to joyn with the ministers of the word , in the governing of the church , and solemnly set a part with exhortation and prayer for that work , although not ordained for to preach the gospel , or administer the sacraments , and so not meer lay-men , as you apprehend them to be . now of these you say , you wish not ( with the apostle ) that they were cut off , but that they were taken away , that trouble you , for you say ( speaking of these ) onely they let , that will let , untill they be taken out of the away . indeed the apostle ( unto whose words you allude ) speaks of something , that letted and would let , the revelation of antichrist , untill he were taken away , and if after antichrist , hath been cast out of this land , the retaining of the ruling elders were likely to be a let to his setting foot again in it , it would be very ill upon that account to part with them , but we do not discern how the retaining of the ruling elders should have hindred your closure and conjunction with us , if you had been cordiall for peace and union ; for though you could not admit them , upon the divine right of their office , yet you , who excepted not against the lawfulness of retaining of high commissioners , chancellours , and commissaries ( and of which we shall speak more fully in our answer to your last paper ) under the prelaticall government ; might have admitted of ruling elders , on prudentiall grounds , upon the principles of sundry moderate episcopall men ; and as they have done , of which before : and as you may see one zealous enough against the jus divinum , of ruling elders office , is not against them , as an expedient and behoovefull order in the church , and where the right governours of state , any where moving upon prudentiall grounds , shall find the conveniency of them . see velitationes polemicae by j. d. quaest . . touching lay-presbyters , sect. . but you now mind us , of what we had said in our answer , scil . that we could not consent to part with the ruling elders , except we should betray the truth of christ , rom. . cor. . tim. . and for further testimony ( you say ) we refer you to some modern authors ( all of yesterday . ) here we shall desire you to take notice of two things . ( . ) that being the authors we referred you unto , were reverend , learned , and able divines , such as was the synod or assembly of divines , that met at westminster , by authority of parliament , and the provinciall synod of london , besides the divines , that we did particularly nominate , they should not have been slighted by you ( who profess you reverence synods and councels ) in regard of their testimony , because they were but of yesterday . for upon this account , all synods and councels , that shall hereafter be convened , must be rejected . ( . ) that it was not their meer testimony or authority , that we pressed you with . we referred you to them in regard of their arguments and reasons they urged for what they assert . and we think both you and we may learn much from the learned and elaborate labours of modern authors . and that we are not to disdain to weigh , what they present , because they are but of yesterday . else you must neither consult doctor vsher , doctor andrews , nor doctor hammond ( whom you mention ) nor any other moderate writers , that yet we judge , are in some esteem with you : but betake your selves to the fathers onely . and because you took not notice , of what the authors , we referred you to , have , touching the jus divinum , of the presbyterian government , and which we said , had spoken so fully touching that point , that we knew not what could be added more . we shall give the reader some short accompt , of what he may find more at large , in the authors themselves , only mentioning some things , which the london ministers in their jus divinum regiminis ecclesiastici , and the provinciall assembly of london , in their vindication of the presbyterian government , have upon the texts we urged , to prove from them the divine right of ruling a elders office. ( . ) the first text we urged for the divine right of the ruling elders office , was rom. . , , . which runs thus . having then gifts differing , according to the grace given , whether prophesie , let us prophesie , according to the proportion of faith ; or ministry , let us wait on our ministry ; or he that teacheth , on teaching ; or he that exhorteth , on exhortation . he that giveth , ●et him do it with simplicity . he that ruleth with diligence : he that sheweth mercy , with cheerfulness . upon this text the provinciall assembly of london in their vindication , do thus express themselves . in which words ( say they ) we have a perfect enumeration of all the ordinary offices of the church . these offices are reduced , first to two generall heads , prophesie , and ministry , and are therefore set down in the abstract . by prophesie is meant , the faculty of right understanding , interpreting , and expounding the scriptures . ministry comprehends all other employments in the church . then these generals are subdivided into the speciall offices contained under them , and are therefore put down in the concrete . under prophesie are contained , . he that teacheth , that is , the doctor or teacher . . he that exhorteth , i. e. the pastor . under ministry are comprised . . he that giveth , that is the deacon . . he that ruleth , that is , the ruling elder . . he that sheweth mercy , which * office pertained unto them , who in those dayes had care of the sick . so that in these words we have the ruling elder plainly set down , and contradistinguished from the teaching and exhorting elder ( as appears by the distributive particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether he that teacheth , whether he that exhorteth , whether he that ruleth , &c. ) and here likewise we have the divine institution of the ruling elder , for so the words hold forth , having then gifts differing according to the grace that is given unto us . and this also in the third verse , according as god hath dealt to every man , &c. this officer is the gift of gods free grace to the church for the good of it . thus far the provinciall assembly of london . and then they vindicate the text from what is objected against it . the london ministers in their jus divinum regiminis ecclesiastici , do urge the argument drawn hence for the jus divinum of the ruling elders office more fully . after they had given a view of the scope and contexture of the chapter , and given the like exposition of the text , quoting also paraeus , and piscator , and calvin , and beza , on the place ( who give the same exposition , as is manifest to him that will but consult those interpreters upon the text ) they then do argue thus from this place . major . whatsoever ( ) members of christs organical body have an ( ) ordinary ( ) office of ruling therein given ( ) them of god , ( ) distinct from all other ordinary standing officers in the church , ( ) together with direction from god , how they are to rule , they are the ruling elders we seek , and that jure divino . minor. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. he that ruleth , mentioned in rom. . . is a ( ) member of christs organicall body , having an ( ) ordinary ( ) office of ruling therein , ( ) given him of god , ( ) distinct from all other standing officers , in the church , ( ) together with direction how he is to rule . conclus . therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. he that ruleth mentioned in rom. . . is the ruling elder , we seek , and that jure divino . the severall particulars noted in the major and minor propositions they do distinctly prove , and are too large here to transcribe , but they may be seen all made good from pag. . to pag. . and to which we refer the reader . then they proceed to vindicate this text , from the severall exceptions made against the alledging of it , for the proof of the divine right of the ruling elders office , by feild , sutlive , bilson , from pag. . to pag. . and as touching dr. sutlive , they have a remarkable passage , which they note in the margin , pag. . which we think fit to recite in their own words , which are as followeth . as for this dr. sutlive ( divers times hereafter mentioned ) the reader may please to take notice here once for all , that he told a reverend minister in london , yet living , and ready ( if need were ) to testifie the same upon oath , ( who declared it to one of the authors of this treatise , feb. . . ) that he was sorry with all his heart , that ever he put pen to paper to write against beza , as he had done , in the behalf of the proud domineering prelates . and he spoke this with great indignation . it is good for men then to take heed , that they be not too hot for the prelacy , nor too earnest in contending against the office of ruling elders , for we see , they may come to repent hereof , before they die . ( . ) in the next place follows cor. . . and god hath set some in the church , first apostles , secondarily prophets , thirdly teachers , after that miracles , then gifts of healing , helps , governments , diversities of tongues . * the provinciall assembly of london in their vindication urge this text thus . here we have an enumeration of sundry officers of the church , and amongst others there are helps , governments . by helps are meant deacons ( as not onely our reformed divines , but chrysostome , and estius , and others observe . ) and by governments are meant the ruling elders . that this may the better appear , they do here prove six things . . that by governments are meant men exercising government , the abstract being put for the concrete ; which they shew appears first , by the beginning of the verse , god hath set some in his church , which relates to persons , not to offices . secondly , by the , and verses , where the apostle speaks concretively of those things , which he had spoken of before abstractively . are all workers of miracles ? have all the gifts of healing ? do all speak with tongues ? &c. and so by consequence , are all helpers ? are all governours ? . that the governour here meant , must needs be a church governour , not the civil magistrate , because this is beside the whole scope of the chapter , treating meerly on spirituall church matters , not at all of secular or civil . because also it is said expresly , that he is seated in the church . now the magistrate , as such , is not placed by god in the church , but in the common-weale . and lastly , because the apostle writes of such governours , that had at that time actuall existence in the church : whereas neither then , nor some hundred years after , was there any christian magistrate . ( . ) that this church-governour is seated by god in his church , and so is a plant of gods one planting . . that this church governour , is a church officer . for though it be a question amongst the learned , whether some of the persons here named , as the workers of miracles , and those that had the gift ef healing , and of tongues , were seated by god , as officers in the church , and not rather only as eminent members , endued with these eminent gifts ; yet it is most certain , that whosoever is seated by god in his church , as a church-governour , must needs be a church officer . for the nature of the gift doth necessarily imply an office , which they do further shew from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendred governments , being a metaphor taken from pilots or ship-masters governing their ships . . that this church-governour is an ordinary and perpetuall officer in his church , as they shew does appear from the perpetuall necessity of him in the church , a church without government , being as a ship without a pilot , as a kingdome without a magistrate , as a world without a sun. . that this church-governour is an officer contradistinguished in the text from the apostles , prophets , teachers , and all other officers in the church . this they prove , . by the apostles manner of expressing their offices in an enumerative form ; first apostles , secondarily prophets , thirdly teachers , after that miracles , then gifts of healing , &c. . by the recapitulation , v. . . are all apostles ? are all prophets ? are all teachers ? are all workers of miracles , &c. . by the scope of the whole chapter , which is to set down different gifts and offices in different subjects , as they do more at large shew , answering an objection , and then shewing , that this interpretation which they have given , is not onely the interpretation of reformed divines , both lutherans and calvenists , but of the ancient fathers , and even the papists themselves . and here they quote gerhardus de ministerio ecclesiastico . calvin in locum . p. martyr in locum . beza in locum . piscator in locum . ambrose in locum . chrysost . in locum . salmer . in loc . septimo loco ponit gubernatores , i. e. eos , qui praesunt aliis & gubernant , plebemque in offici● continent . et ecclesia christi habet suam politiam & cum pastor per se omnia praestare non posset , adjungebantur duo presbyteri , de quibus dixit , qui bene praesunt presbyteri duplici honore digni habeantur , maxime qui laborant verbo & doctrina , qui una cum pastore deliberabant de ecclesiae cura & instauratione , qui etiam fidei atque honestae vitae consortes erant . thus far the provinciall assembly of london . the london ministers in their jus divinum , do urge the argument hence thus . major . whatsoever officers god himself now under the new testament hath set in the church , as governours therein , distinct from all other church-governours , whether extraordinary or ordinary , they are the ruling elders we enquire after , and that jure divine . minor. but the governments named in cor. . . are officers which god himself now under the new testament hath set in the church as governours therein , distinct from all other church-governours whether extraordinary or ordinary . the major being in it self cleer , they prove the minor in the severall branches of it . proving , . that the church here spoken of is the church of christ now under the n. t. . that the governments here mentioned , are officers set in this church ( not out of the church ) as rulers governing therein . . that they are set not by man , but by god himself . . that these governments thus set in the church are distinct , not onely from all governours out of the church , but also from all governing officers within the church . whence the conclusion is inferred . therefore these governments in cor. . . are the ruling elders enquired after , and that jure divino . this argument thus urged is confirmed in the severall branches of it , from pag. . to pag. . and after they vindicate the urging of this text for this purpose , from the severall exceptions made against the same by dr. feild , sutlive , whitgift , mr. coleman , and bilson , from pag. . to pag. . ( . ) the third and last text , we urged for the divine right of ruling elders office , was tim. . . let the elders , that rule well , be counted worthy double honour , especially they who labour in the word and doctrine . for the understanding of whichwords , the provinciall assembly of london lay down this rule ; that every text of scripture is to be interpreted according to the literall and grammaticall construction , unless it be contrary to the analogy of faith , or the rule of life , or the circumstances of the text. otherwise ( say they ) we shall make a nose of wax of the scriptures , and draw quidlibet ex quolibet . and then they add , now according to the grammaticall construction , there are plainly held forth two sorts of elders : the one only ruling , and the other also labouring in the word and doctrine . then they give the true analysis of the words , thus . ( . ) here is a genus , a general , and that is elders . ( . ) two distinct species , or kinds of elders : those that rule well , and those that labour in word and doctrine , as pastor and doctor . ( . ) we have two particles expressing these two kinds of elders , ruling , labouring . the first do onely rule , the second do also labour in word and doctrine . ( ) here are two distinct articles , distinctly annexed to these two participles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that rule , they that labour . ( . ) here is an eminent discretive particle , set before these two kinds of elders ; these two participles , these two articles , evidently distinguishing one from the other , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially they that labour , &c. they do urge out of dr. whitaker , that it is absurd to say , that this text is to be understood of one and the same elder . if a man should say , all the students in the university are worthy of double honour , especially they that are professors of divinity , he must necessarily understand it of two sorts of students . or if a man should say , all gentlemen that do service for the kingdomes in their counties , are worthy of double honour , especially they that do service in the parliament , this must needs be understood of different persons . and however they do take notice , that archbishop whilgift , bishop king , bishop bilson , bishop downame , and others , labour to fasten divers other interpretations upon these words , yet they observe , that all other senses that are given of these words , are either such as are disagreeing from the literall and grammaticall construction , or such as fall into one of these two absurdities ; either to maintain a non preaching ministry or a lazy preaching ministry to deserve double honour , and which they make to appear particularly , as the reader for his more full satisfaction may ●ee upon his perusall , pag. , . the authors of the jus divinum regiminis ecclesiastici , do urge the argument for the divine right of ruling elders office from this text more fully , and do very learnedly and elaborately vindicate it from twelve severall exceptions that are made against it , by those that do oppose it , from pag. . to pag. . and whereunto for his more full satisfaction we do refer the reader . we shall forbear to mention what is further urged , either by the provinciall assembly of london , out of the old testament and new , or by the rest of the authors we have quoted in our former answer , or by the author of the assertion of the government of the church of scotland ( that fully and learnedly discussed this point some years before ) to prove the office of ruling elders to be by divine right . we conceive by this account given , it is manifest enough unto the unprejudiced reader , that the learned labours of our reverend brethren in this matter , and their arguments urged from these very texts , that we alledged , were not so contemptible , but that they might have merited a better answer ( when we referred you to them ) then to have been turned off as not worth the weighing , because they are but of yesterday . and however our pains be accounted of by you in transcribing out of them , what we have done , yet we hope it will not be esteemed useless by judicious and sober persons , such who never have seen the labours of our brethren in this kind , having this advantage by it , that they have a tast given them , of what is more at large sayd , by feverall reverend , learned , and godly divines , for the divine right of that office , that is so much despised , and hereby have some direction given them , where they may find this truth more fully vindicated ; as they also , that are acquainted fully with their labours , may reap this fruit by what we have recited , that the memory of what they knew before , will hereby be revived ; and hence it may be to both sufficiently manifest , that so much is spoken touching this matter , that it will not be to any great purpose to add any more . but now let us consider , what you oppose unto all that is said , by the authors we quoted for the jus divinum of the presbyterian government , and particularly of the office of ruling elders . in the first place we take notice , that when we said , we could not part with the ruling elders , unless we should betray the truth of christ ( as we judged ) by this parenthesis you gather , that we are not so wedded to the opinion , but that we can , and will submit to better reason , when offered to us . unto which we say , that we are ready to hear , what you or any others shall present unto us , for the clearing up the mind and will of god , in this , or any other point in controversie , amongst such as are godly , sober , and orthodox , in the main points of christian religion . and if you will not wilfully and pertinaciously hold a contrary tenent , as you profess , or at least a tenent contrary to what your principles might allow you , there would be the greater hopes , that you would cease the debate touching this matter . but before we can be convinced that the ruling elder is not an officer of jesus christ , held forth in those texts , that we quoted , we must have far stronger reasons brought , then you urge , although you profess , that you will proceed to shew us that lay-elders ( as you mistake them ) are not meant nor mentioned in those texts by us alledged . here is indeed much undertaken , but little performed . and however you promise to do this hereafter more largely , if what is comprehended in this paper be not judged satisfactory , yet in your next , wherein you would make shew , as if you had given in a full reply to our answer , you perform nothing . so easiea matter is it with you to undertake great things , and fall short in your performances . but we must here needs tell you , that if you will indeed satisfie us , you must perform more , then onely ( as here you do ) send us to the fathers in generall , or more particular councils , or the fathers apart ( and which you will have to be the onely sure rule for the interpretation of scriptures , though how soundly this is asserted by you will come to be examined in our answer to your next paper ) neither must you think , that the bare allegation of the exposition of some fathers ( for we are not wholly destitute of the testimony of them touching the matter in controversie , as we shall shew anon ) ought to be of that weight with us , as that they should be forthwith received , as the certain interpretations of these texts , against the arguments , that are urged from them , by moderne synods and assemblies , learned and able divines , expositers of the scriptures , both of our own and other reforned churches for that interpretation of them , which we close with , and whereof we have given account already in part . and yet we are far from contemning either fathers or councils , but shall give them all that due respect , that our truly protestant divines have given them in their writings against the papists ; as we do heartily wish , that you had not expressed your selves , especially in your next paper , to be too popish , in respect of that authority , which you profess they are in with you , which yet is an honour given them , that they themselves would have disavowed , and of which afterwards more fully . in the mean season you have not dealt fairly with calvin in fathering upon him , what he doth not say , though in your printed copy you cover the matter , not quoting the place , where he should assert any such thing , as you alledge him for . the thing you charge upon him in both , is one and the same . your words are these , calvin saith , there can be no better , nor surer remedy of deciding of controversies , no better sense nor interpretation of scripture then what is given by the fathers in such councils . the places you quote in that copy you presented unto us , are those in his institutions , lib. . cap. . sect. . . but in these places , there is nothing that can with any colour be alledged to make out what you charge upon him . in the . sect. it is confessed , he would not have all councils condemned , and the acts of them all rescinded ( as we are far from desiring any such thing ) but he saith , quoties concilii alicujus decretum profertur , expendi primum diligentur velim , quo tempore habitum sit , qua de causa habitum , & quo concilio , quales homines interfuerint : deinde illud ipsum , de quo agitur , ad scripturae amussim examinari ; idque in eum modum , ut concilii definitio pondus suum habeat sitque instar praejudicii , neque tamen examen , quod dixi , impediat . you may here perceive , that as he would not have the determinations of all synods promiscuously to be admitted , so he would have their decrees that are produced , to be examined according to the rule of scripture , notwithstanding that reverence which he ( from whom therein we differ not ) doth give them . but you may see , he further goes on and adds , vtinam eum omnes modum servarent , quem praescrib●t augustinus libro adversus maximinum tertio : nam cum hunc haereticum , de syncdorum decretis litigantem breviter vult compescere ; nec ●go ( inquit ) nicenam synodum tibi , nec tu mihi a●iminensem debes tanquam praejudicaturus objicere . nec ego hujus authoritate , nec tu illius detineris . scripturarum authoritatibus , non quorumcunque propriis , sed quae utrisque sunt communes , res cum re , causa cum causa , ratio cum rotione certet . the intelligent reader will hereby sufficiently perceive , that however calvin gives due respect unto councils , yet both he and augustine , whom he cites , would have all controversies touching matters of religion to be determined by the authorities or testimonies of scriptures . and however he presently after saith , that those ancient synods , the nicene , constantinopolitan , the first ephesine and that at chalcedon , and the like , we do willingly receive and reverence as holy , quantum attinet ad fidei d●gmata , so far as concerns the doctrines of faith , ( let that be marked ) and acknowledgeth , that they containe nothing , but the pure native interpretation of the scriptures . yet what is that , to what you would father upon him , viz. that there can be no better sence nor interpretation of the scriptures , then what is given by the fathers in such councils ? all that calvin saith , is , that he acknowledgeth these councils , did in doctrinals rightly interpret the scriptures , but he would not have their interpretation of scripture for to be the rule of its interpretation , as in your next paper ( when there is a difference about interpretation of scripture ) you assert it ought to be ; and which there you alledging this place of calvin would represent him to patronize , and for which purpose you do also seem to alledge him here . although the reader , by what hath been quoted out of him in this section , will see the contrary . besides , that he did not say touching matters of discipline and government ( which are the things onely in controversie betwixt you and us ) those councils , he spake of , did containe nothing but the pure and native interpretation of the scriptures , but limited the same to doctrinals , as we have shewed . and therefore we leave it to the reader to judge , whether you have thus far dealt fairely with calvin , or no. you also quoted the thirteenth section of this ninth chapter , lib. . but there we find onely , that he expresseth himselfe thus ; nos certe libenter concedimus , si quo de dogmate incidat disceptat nullum esse nec melius , nec certius remedium , quam si verorum episcopo●um synodus conveniat , ubi controversum dogma excutiatur . he acknowledgeth then , that when a controversie doth arise , there is no better , nor surer remedy for the determining it , then by a synod of true bishops ( which are the bishops mentioned in tim●thy , and titus in calvins sence ) but yet he concludes that very section thus ; hoc autem perpetuum esse nego , ut vera & certa sit scripturae interpretatio , quae con●ilii suffragiis fuerit recepta , i. e. but this i deny to be perpetuall , that that is a true and certain interpretation of scripture , which hath been received by the suffrages of a council . and if we should here press you to that , which calvin saith as touching this point . seeing it hath been determined by the late synod or assembly of divines , * that , as there were in the jewish church elders of the people joyned with the priests & levites in the government of the church ( as appeareth in the chron. . , , ) so christ hath instituted a government and governors ecclesiasticall in the church ; hath furnished some in his church , besides the ministers of the word , with gifts for goverment , and with commission to execute the same , when called thereunto , who are to joyn with the minister in the government of the church , rom. . , . cor. . . . which officers reformed churches commonly call elders . you ought nor against their determination touching this matter in controversie betwixt you and us , by your opposition , to trouble and disturb the peace of the church , and which is that , which seems to be clearly calvins mind in this section . this for the vindication of calvin , is we hope sufficient . as touching the fathers , you wish us to consult on rom. . intimating out of doctor andrews , that not one of them applyeth it to the church government , and as much ( you say ) may be sayd for the other texts , not one father in their comment giveth such a sense , and which you are so confident of , that you offer , that if we find one exposition for us , you will yeild us all . unto this we say , ( . ) that we believe all wise and sober readers will easily discern , that your over-much confidence hath put you on to over-shoot a great deal too far . for we can hardly be brought to perswade our selves , that you have any of you , much less all of you , who are the subscribers of this paper , consulted all the fathers upon any , and much less upon all these texts . and if so , it was a great deal too much presumption to make such an offer , upon the testimony of doctor andrews ( that yet is alledged by you to speak but to onely one of the texts ) or any other , having not consulted all the fathers your selves , and that upon every text. for what an hazard do you put your cause upon ? if but one father be produced against you in this matter , if you should be taken at your word , it is quite lost . and if it be gods cause and truth you stand for , can you be excused , that you have offered to quit it upon such easie tearms ? but we will be more liberall to you , then to take you at such a disadvantage , though you have been too presumpteously liberall in making such an offer . ( . ) but suppose none of the fathers could be produced thus to expound any of these texts ; if from the texts themselves , and what may be urged from other places of the scriptures both in the old and new testament , it may be gathered , that that is the meaning of them , which we with sundry other moderne authors give , why should this interpretation be rejected , because not backed with the testimony of some of the fathers thus expounding them ? is not the scripture sufficient to expound it self ? this indeed is your opinion , as appeareth plainly from your next paper , but the popish unsoundness of it we question not but to discover , when we come to it . ( . ) but if the fathers do not many of them determine the controversie touching ruling elders from these texts ( it having been started since their time ) yet is it not sufficient , if they shall be , severall of them , found to allow of the thing it self , and give testimony to the being of these officers in the church in their time ? we shall here mention onely some of those that may be alledged touching this particular . and first ambrose his words on tim. . . are full and plain to our purpose . vnde & synagoga , & postea ecclesia seniores habuit , quorum sine consilio nihil agebatur in ecclesia . quod qua negligentia obsoleverit , nescio ; nisi forte doctorum desidia , aut magis superbia , dum sibi volunt aliquid videri ( i. e. ) whence both the synagogue , and afterwards the church had elders , without whose counsell nothing was done in the church . which thing by what negligence it grew out of use , i know not , unless perhaps through the teachers sloathfulness , or rather haughtiness , while they alone would be thought somewhat . in the next place observe what optatus saith , lib. . adversus parmen : eram ecclesie ex auro & argento quam plurima ●rnamenta , quae nec defodere terra , nec secum po●tare poterat ; quare fidelbus ecclesiae senioribus commendavit . i. i. e. the church had many ornaments of gold and silver , which she could neither hide in the earth , nor carry away with her , which she committed to the elders . the provinciall assembly of london do observe , that albaspinaeus that learned antiquary , upon the place acknowledgeth , that besides the clergy , there were certain of the elders of the people , men of approved life , that did tend the affaires of the church , of whom this place is to be understood . to these we may add , that austine gives frequent intimations of the ruling elder in his time . we shall here onely mention some places . in his . epistle to those of his owne church , he thus directs it . dilectissimis fratribus , clero , senioribus , & universae plebi ecclesiae hipponensis ( i. e. ) to the most beloved brethren , the clergy , elders , and all the people of the church at hippo. where we see elders are mentioned distinctly , and are interposed between the clergy and the people as distinct from both . again , de verb. dom. serm. . cum ob errorem aliquem , as●nioribus arguuntur , & imputatur alicui de illis , cur ebrius fuerit , &c. when they are reprehended for any errour by the elders , and its imputed to any of them , why was he drunk , &c. so againe lib. . contra cresconium cap. . peregrinus presbyter & seniores musticanae regionis . peregrine the presbyter and the elders of the mustican region . and long before him , origen . contra celsum lib. . hath this passage . nonnulli praepositi sunt , qui in vitam & mores eorum , qui admittuntur , inquirant , ut qui turpia committant , iis communi caelu interdicant , &c ( i. e. ) there are some rulers appointed , who may enquire concerning the conversation and manners of those that are admitted , that they may debar from the common assembly such as commit filthiness . this place of origen is clear for ruling elders , whose work it is to enquire into the conversation and manners of those , that are admitted to communicate with the congregation at the lords table , and is so understood by others , as well as our selves . we might alledge more testimonies of the fathers for the proof of what we are in hand with , but that we judge these sufficient . even those that do oppose the ruling elders office with too much vehemency , are forced to confess , that besides pastors and doctors , and besides magistrates and elders of the city , there are to be found in antiquity seniores ecclesiastici , ecclesiasticall elders also . but they will have them to be onely as our church-wardens , or rather as our vestry-men , as one of them speaks . see the author of episcopacy by divine right , pag. . whereas the testimonies alledged shew , they were rulers and judges in causes ecclesiasticall , and did assist the ministers of the word , in the ruling and governing of the church , which being very clear from the above mentioned testimonies , and others of the like kind ; another zealous enough against them , would have them to be some or other in chief rank amongst the rest of the people , taken in occasionally for advice and present assistance , and so an extraordinary kind of church-guardians , without any peculiar and setled jurisdiction . which is but gratis dictum , sayd without all proof . see velitatienes polemicae , by i. d. pag. but at last this author , as not satisfied with former answers given , and granting that the fathers in truth do make for them ( as indeed they do ) yet he would not have their testimonies amount , to so much as to the clearing up of divine right , so strongly stood upon by divers , as he speaks . but the matter of fact then is granted , that there were such ecclesiastical officers which the fathers owned and allowed of . and being the divine right of their office was not then questioned ; it is as easie for us to affirm . that as those fathers did not deny it , so they owned it , as it is for that author to say , that they were but admitted as an expedient and behoovefull order in the church , or on prudentiall grounds ; to use his own expressions quoted before , vide pag. . sect. . although this being granted will be sufficient to vindicate this office of the ruling elder from all suspition of novelty : and to shew , that it was no new fangled device of calvin at gevena , as some tauntingly have sayd . and for your admittance of the ruling elder , this might be sufficient for your satisfaction , as we think , according to your principles . but now to return to the texts alledged by us , to prove the divine right of the ruling elders office. after you had sent us to the fathers to consult them , you tell us , many there are , that apply them to the bishops , and amongst these you instance doctor fulk , applying these texts to the bishops onely , whom ( you say ) you quote in regard of the moderate judgment , he was supposed to be of in point of church-government , &c. but you having not dealt so fairely with calvin , as had been meet , you must pardon us , if we cannot take the matter you quote him for , upon trust and from your representation of him . you do not here cite the place , but for what reason your selves best know , as we leave it to the reader for to judge . but the words , that you alledge out of him ( though mangled by you ) we find in him , in his answer to the rhemists on titus . . . and we shall give them the reader intirely and at full length , and they are these . amongst whom ( speaking of the clergy ) for order and seemly government , there was alwaies one principall , to whom by long use of the church , the name of bishop or superintendent hath been applyed . which room titus exercised at crete , timothy in ephesus , and others in other places . therefore although in scripture , a bishop and an elder is of one order and authority in preaching the word and administration of the sacraments ( as hierome doth often confess ) yet in government by ancient use of speech he is onely called a bishop , which is in the scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . tim. . . heb. . . however it is not reasonable , that we should be obliged , to own every expression here used by this reverend author , who is produced by you as an adversary to us in the matter in controversie ; yet here we desire that it might be observed : . that he onely saith , for order and seemly government there was alwaies one principall , to whom by long use of the church the name of bishop or superintendent hath been applyed . by which words he seems clearly to intimate , that that superiority , which a bishop had above the rest of the clergy or presbyters , was but an ecclesiasticall constitution onely in that he ascribes it to order and decency . . he makes a bishop and an elder in scripture to be but of one order and autority in preaching the word and administration of the sacraments ( as he saith hierom doth often confess ( all which you leaving out do obscure doctor fulk's meaning . for he asserting a bishop and an elder in scripture to be but of one order and authority in preaching the word , and attributing the difference that is betwixt them in regard of government to the ancient use of speech , sc . that he onely is called a bishop , which is in scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. citing the texts above mentioned , doth intimate a quite different sense , to what you alledge him for . for he doth not say , that the scripture in these texts called the bishop onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for which purpose you alledge him ; but that by ancient use of speech ( which might be different from the use of scripture , and as in this particular it was ) he is called a bishop , which is in scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. by which we doubt not it is clear to the judicious reader , that doctor fulk is not in the number of those many , that ( you say ) apply these texts to the bishops onely , taking the word bishops , as you take them . we have now done with that you have produced here to satisfie us touching lay-elders ( as you call them ) that they are not meant nor mentioned in those texts by us alledged , which you undertook with some confidence , but have as unsatisfactorily performed , as ( we think ) ever any did , that did attempt a matter of this nature . yet you now proceed hereupon to make your inference . that therefore it can be no betraying the truth of christ to part with the ruling elders , if we will seriously weigh it in the ballance of impartiall and unprejudicate reason ( which yet you have not produced , that might with any shew , be sufficient to satisfie the conscience , either of us , or any other men ) and to take in the other ( i. e. the bishops ) which you say would be but a strengthning and a backing of it , though we see not how : and now you fall upon exhorting and beseeching us in the name of god ( which we hope is dear unto us ) and in the tender bowels of jesus christ ( for whom we are willing to suffer the loss of all things , and to whom we profess to owe our selves , and whatever we are , or can do , as unto the lord , that bought us , and to whom we must be faithfull , as being his stewards ) not to stand upon circumstantials ( though the ruling elder ( whom you exhort us to part with ) is not a meer circumstantiall matter , he being a member of christs organicall body , and an officer appointed by him in his church , as hath been already shewed ) or private interests ( which we see not how is any way advanced by our pleading for the ruling elder ) but to apply our selves to the way of conjuncture and reconcilement of many poor christian soules , ( whose welfare we have reason to tender , as we hope we do ) propounded by you , and called by you happy ( though , as we have shewed , apprehended by us to be both dangerous and indeed destructive unto union ) and asserted by you to be a way of reconcilement of them , in truth , love , and peace , and which , if we could discern , we should upon that account embrace with all our hearts , we having already professed enough for peace , ( and whether our professions and hearts do not go together , is known to the searcher of the hearts and reins ) as our earnest contending for the truth , is that which hinders some men from being at peace with us . but after you have propounded the tearms of reconciliation , which you beseech and beg of us , againe and againe to accept of ( though we should not need to be so earnestly intreated , if they were safely to be admitted of ) you come to urge some fruits , that would ensue upon our hearkning to your motion . and here we shall not deny , but the blessing that might redound to all parties , in a just way of reconciliation , would be unconceivable , as it is that , we shall be ready to lay out our selves to our utmost for ; as we see there is any hope , or probability to attain it . we do also confess , that the lives and manners of dissolute persons ( and how many there are amongst your selves of that sort , you say you are but to too conscious , as we do earnestly pray , that both you and we may be so sensible thereof , as that we may more truly and deeply lay it to heart ) may , by a true loving accord , which yet is to be in the way of truth , with brotherly admonition and exhortation be reclaimed ( and in which way their reformation is most desirable ) or by due censures corrected and amended , we not being willing , that such sharp physick should be applyed for any other end . but here we cannot but express our feares , least there be some amongst us ( and we heartily wish , that you be not found in the number ) that are of that temper , that , whatever might be the fruit of brotherly admonition and church censures , and of reconciliation and union amongst all parties ( and hereof you profess to be desirous ) they are resolved to be reconciled in no other way , then upon admittance of episcopacy , and casting out of the ruling elder , but with those that are of this stamp , we have no hopes of any cordiall union , till god alter their judgments and change their hearts . but whereas , to perswade us to accept of the tearms of union by you propounded , you now do further add and say ; that amongst our selves also , many ( who returning to their canonical obedience , which they have sworn to ) may blot out the charge of schisme that lies upon them : and the church of god be continued amongst us , from age to age , to the end of the world , in a succession of a lawfully ordained ministry . we are far from being convinced by these argument , and must take the liberty to speak to them particularly , and fully , that so we may wipe off the aspersions , that thereby are cast upon us , and the church of god. the arguments you here urge , are two ; we shall speak unto them both , and in their order . ( . ) and here we shall speak in the first place unto the charge of schisme , that you would fasten upon us ; reserving unto another place our answer unto the charge of perjury , where you do it more plainly and expresly , though here you might intend to insinuate it . but as touching that of schisme , you plainely declare , that such ministers ( and of this sort , you say , there are many amongst us , though if we should put you to prove this , you would never be able to make it out ) as return not to that canonical obedience ( as you call it ) which they were sworn to ( as you say ) lye under the blot of schisme . but in your next paper , you charge us with this more then once , and call it a rent indeed , a schisme in the highest . * we shall not examine that , which you here seem to take for granted , sc . that all ministers that were ordained by bishops , did swear canonicall obedience to them , ( which we are sure is very untrue concerning many ) as how far those , that did take any such oathes , were bound to obey , is not to our purpose now to discuss . but as to that blot of schisme , you would bring us , and the ministers of these nations under , who return not to that obedience , they sometimes yielded to their severall diocesans , we must speak the more fully , because the charge is foul . ( . ) but we shall in the first place speak something of the nature of schisme . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or schisme , signifies a rent or division : so it is used cor. . . that there be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or schisme in the body . in js. . . its sayd , there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a schisme or division among the people because of christ . and john . . therefore some of the pharisees said , this man is not of god , because he keepeth not the sabbath day : others said , how can a man that is a sinner , do such miracles ? and there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a division or schism among them . so john . . and so we read acts . . that the multitude was divided , and part held with the jews , and part with the apostles . this acceptation of the word is general , and may comprehend under its latitude any kind of dissention . and hereupon divines , though restraining it to dissentions or divisions about matters of religion , speak of a good schisme , that is justifiable ; which is the dissolution of a bad union , and that is but a conspiracy against god , as was that union , that was amongst the jews , before they heard the doctrine of christ , of which john . . by this kind of schisme afterwards , the whole world was rent , and of which christ speaks , matth. . . for i am come to set a man at variance against his father &c. and hereupon gerhardus * in answer to bellarmines charge of schism upon the protestants , saith ; denique concedimus nos esse sano sensu schismaticos , quia scilicet ab ecclesia romana , & ejus capite pontifice romano secessionem fecimus , nequaquam vero ab unitate ecclessiae , & ejus capite christo jesu nos separavimus . at beatum schisma ! per quod christo & verae catholicae ecclesiae uniti sumus . this schisme is that , which is commanded come out of her my people , revel . . . and of this schisme ambrose speaks , siqua est ecclesia , quae fidem respuit , deserenda est . . e. if there be any church , that refuseth the faith , it is to be forsaken . but as when we speak of schisme , it is usually taken in the worse part , so it is the bad and sinfull shisme , that is here spoken of . but thus also it is sometimes taken generally , for any division in the church , that is unwarrantable ; and so it comprehends also heresie . and so the words heresie and schisme are sometimes used in the same sense , cor. . . for there must needs be heresies , or schismes , or sects , that those that are approved , may be made manifest among them . although strictly heresie be opposed unto faith , and schisme unto charity . and this leads us to shew , what schisme is , taken strictly and properly , which in brief may be thus described . schisme is a dissolution or breach of that union , that ought to be amongst christians , consenting together in the same faith. and because this breach of union doth chiefly appear , in denying or refusing communion with the church , in the use of gods publick ordinances , therefore that kind of separation is by a kind of singular appropriation , truly and rightly called schisme . thus much for the opening the nature of schisme . now because you here charge us with it , we must needs tell you , the charge is great . for schisme truly and properly so called , and as it is taken in the worser part , is a very hurtfull , dangerous , and pernicious evil : the apostle warned to take heed of it , and condemned it in the church of corinth , cor. . v. . , , . it is a work of the flesh , and therefore the apostle proves the corinthians to be carnall , because of the divisions , that were among them , cor. . , . it is a great offence against christs being a rending of the unity of his mystical body . it is a wrong unto the church , whose peace is thereby disturbed : and to the members of the church , their edification being thereby hindred . and to conclude , schisme opens the door unto heresie , into which it doth oftentimes degenerate , and so makes way to separation from christ . and therefore you here charging us to lye under the blot of schisme , untill episcopacy be againe admitted of , and there be a returning to that obedience , that formerly hath been given to the bishops , should have produced some arguments for the making out your charge . but here you are wholly silent , and think it sufficient to insinuate this so high a charge , without giving any reasons to convince us of our guiltinesses . as if we must presently without reason judge our selves , because you accuse us . ( . ) yet because some may be ready to take the matter upon trust , and , except we purge our selves from this crime , by saying something for our selves , conclude we are guilty , because you say so ; we shall therefore in the second place offer to the reader these following considerations , that we may thereby clear our selves from this foul aspersion . ( . ) that though episcopacy be never restored and neither we , nor any other ministers in this land , return to that canonicall obedience , that hath formerly been yielded , yet still both we and they may continue in communion with the same church of england , that we held communion with during the continuance of episcopacy , and with which we also do hold communion in all the ordinances of gods worship , word , sacraments , and prayer . this in the beginning of this paper you do not deny , for you there speak of us , as brethren of one and the same church and fellowship . and we know not , what other church you mean , but the church of england ; some of you , that are the subscribers of this paper , not being members of the particular church at manchester , nor any of you acknowledging , or owning our presbyterian classicall church or association . and therefore you here take us to be of the same church of england with your selves , and confess , that we are in fellowship with it , notwithstanding episcopacy be taken away ; and which is that , which we our selves do constantly profess . ( . ) that that episcopacy that was submitted to by the ministers of this land of later times , was burthensome and grievous : it spoyled the pastors of that power ; which of right did belong unto them , and which they did not onely anciently exercise ( as doctor vsher shews in his reduction of episcopacy , to the form of synodicall government , received in the ancient church , pag. , . ) but which also by the order of the church of england ( as the same author out of the book of ordination shews ) did belong unto them . for he there saith , by the order of the church of england all presbyters are charged to administer the doctrine and sacraments , and the discipline of christ , as the lord hath commanded , and as this realm hath received ; and that they might better understand , what the lord hath commanded them , * the exhortation of st. paul to the elders of the church of ephesus , is appointed to be read unto them , at the time of their ordination . take heed unto your selves , and to all the flock , among whom the holy-ghost hath made you overseers to rule the congregation of god which he hath purchased with his blood . all which power the pastors were deprived of during the prevalency of episcopacy , the keys of the kingdome of heaven being taken out of their hands , they having neither power to cast out of the church the vilest of offenders , that were often kept in against their minds ; nor any power to restore into the churches communion , such as had been never so unjustly excommunicated , though of the best of their flock . and so that episcopacy , that formerly was submitted unto , was a plain and manifest usurpation upon the pastors office and authority ; was very oppressive and grievous unto the church and injurious to her communion : and whereupon it will follow , that there is no breach of that union , which ought to be maintained in the church ; by not admitting of it again , but rather the churches peace ; the power , that of right belongs unto the pastors , and the priviledges of the members , are all better secured , in the absence , then in the presence of it . ( . ) that however both godly conformists as well as nonconformists , did groan under the burthensomness of it , yet in licitis & honest is , they submitted and yielded obedience to it , whilst it continued established by the laws of the land ; and that out of respect to the peace of the church , although they did not thereby take themselves obliged , to forbeare the use of any lawfull means , for their deliverance from that bondage , as opportunity was offered . and hereupon they petitioned the parliament of late for an abolition of it , as had been formerly desired in the reign of queen elizabeth , and king james ; as when other laws have been found to be inconvenient and mischievous , it was never accounted any disturbance of the civil peace , to remonstrate the grievousness of such laws to the parliament , that they might be abolished . ( . ) let it also be further weighed , that that episcopacy , to which you would perswade us by this argument to return , is now abolished and taken away by the authority of parliament , as appears by the acts and ordinances for that purpose . ( see them cited in our animadversions on your next paper , sect. . ) and therefore both the bishops as such , and that superiority , which they challenged and exercised over the ministers in this land , are dead in law ; and so there can be no guilt of schisme lying on the ministers in this land , for not returning to that canonicall obedience , that is not hereupon any longer due : or for not submitting themselves to that power and jurisdiction , that is extinct . there is the greater strength in this consideration , if it be observed . that whatever jurisdiction the diocesan bishops did exercise over presbyters , they did obtain onely by the law of the land , and canon of the church . . that the parliament did lawfully take away that jurisdiction from them , and had therein the concurrence of a reverend and learned assembly of divines . the first of these propositions is clear upon this consideration , that the scripture makes a bishop and a presbyter all one . this is clear from titus , . ver. . compared with the seventh ; whence it appears , that those , whom the apostle had called elders , or presbyters , ver. . he calls bishops , ver. . and indeed otherwise he had reasoned very inconsequently , when laying down the qualifications of elders , ver. . he saith ver. . for a bishop , &c. for a bishop must be blameless . whereunto may be added that other known place , act. . . compared with ver. . for the apostle saith to those elders , that the holy-ghost had made them bishops or overseers of the church . besides , what office the bishops had , that the elders had . both are charged to feed the flock of christ , act. . . pet. . . and which is both by doctrine and government . the keys of the kingdome of heaven were committed to them , mat. . . both the key of doctrine , and the key of discipline . the former is not denyed ; and for the other , it is proved from thes . . . tim. . . heb. . , , . where we see they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are over them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that rule well ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that rule . and for power to ordain , we may see its plain from tim. . . where timothy is charged not to neglect the gift , that was in him , which was given him by prophesie , with the laying on of the hands of the presbytery . this text you your selves tell us , in your next paper , sect. . is understood by the greek fathers , as ignatius , chrysostome , theodoret , theophylact , oecumenius , and others , and some few of the latines also , of the company of presbyters , i. e. bishops , who lay hands on the new made bishops , or priests . but from these several texts thus urged , it is very manifest , that the scripture makes a bishop and a presbyter both one , or one and the same order of ministry . and hereupon it follows , that whatever jurisdiction the diocesan bishops exercised over presbyters , they had it not by divine right , but obtained it onely by the law of the land , and canon of the church . and thus the first proposition is clear . we now come to make good the second . and that the parliament did lawfully take away the jurisdiction and whole office of diocesan bishops , is proved from the grounds already layd . for this jurisdiction of theirs above presbyters , did not belong unto them by divine right ; we having proved that the scripture makes a bishop and a presbyter to be both one . and therefore the parliament , that by law gave them their power , might , seeing just cause for it , by law take it away . they had also just reason for to take it away , in regard of the oppressiveness and burthensomness of it , both to ministers and people , to this whole church and nation , as hath been proved before . and therefore what they herein did , was justly , yea , piously , and prudently done , and for which the church of god in this land , both ministers and people , do for the present , and will for the future , see great cause to bless god , for many generations . and that they had the concurrence herein of a reverend and learned assembly of divines , is clear from their exhortation annexed to the ordinance of lords and commons assembled in parliament , with instructions for taking the league and covenant in the kingdome of england , and dominion of wales . in this exhortation of the assembly of divines , in answer to some objections , they apprehended , might be made against the taking of the covenant , they thus express themselves . if it be sayd , for the extirpation of prelacy , to wit , the whole hierarchiall government ( standing as yet by the known laws of the kingdome ) is new and unwarrantable . this will appear to all impartiall understandings ( though new ) to be not onely warrantable , but necessary ; if they consider ( to omit what some say , that this government was never formally established by any laws of this kingdome at all ) that the very life and soul thereof is already taken from it , by an act passed this present parliament , so as ( like jezabels carkass , of which no more was left but the skull , the feet , and the palmes of her hands ) nothing of jurisdiction remains , but what is precarious in them , and voluntary in those , who submit unto them : that their whole government is at best but a humane constitution , and such as is found and adjudged by both houses of parliament ( in which the judgment of the whole kingdome is involved and declared ) not onely very perjudicial to the civil state , but a great hinderance also to the perfect reformation of religion : yea , who knoweth it not to be too much an enemy thereunto , and destructive to the power of godliness , and pure administration of the ordinances of christ ; which moved the well-affected , almost throughout this kingdome , long since to petition this parliament ( as hath been desired before in the reign of queen elizabeth , and king james ) for a total abolition of the same : and then a little after . and as for these clergy-men , who pretend that they ( above all other ) cannot covenant to extirpate that government , because they have ( as they say ) taken a solemn oath , to obey the bishops in licitis & honestis : they can tell , if they please , that they that have sworne obedience to the laws of the land , are not thereby prohibited from endeavouring by all lawfull means the abolition of those laws , when they prove inconvenient or mischievous . and yet if there should any oath be found , into which any ministers , or others have entred , not warranted by the laws of god and the land , in this case they must teach themselves and others , that such oathes call for repentance , not pertinacy in them thus far the assembly of divines in their exhortation , for the taking the solemne league and covenant , and which we have thought requisite to transcribe , that so it may appear , how fully they concurred with the parliament in what they did , touching the abolition of episcopacy , as it doth also confirme by their testimony , severall things , that have been mentioned by us , wherein the reader may perceive their concurrence in judgment with us . from all which it is clear , that seeing diocesan bishops did but obtaine that jurisdiction , they exercised over presbyters , by the law of the land and canon of the church : the parliament finding this government of episcopacy to be very oppressive to this church , a great hinderance to the perfect reformation of religion , and prejudiciall to the civill state , they might both lawsully and laudably , being therein also backed with the advice of a reverend and learned synod , take it away . and hence it will follow , that if the ministers of this land , for severing themselves from the bishops , and with-drawing their canonicall obedience from them , as some speake ( the parliament according to the reverend synod , having before taken away from them all that jurisdiction over presbyters , that did belong unto them ) must needs be accused of schisme , it is a good schisme , yea , a blessed schisme , ( to use the words , that gerhard did , defending the protestants with-drawing from the pope and the church of rome ) that they will be found to be guilty of . the blot whereof , as it is not to be much regarded , so it is easily wiped off ; and as we think it is already done , in the eyes of all impartiall and unbyassed readers , by these considerations , which we have layd down . we have onely one thing more to add , which is the third generall head we offer to the reader here , before we leave this first argument , with which you would perswade us , to returne againe to our former yoke of bondag . ( . ) for we offer it to the consideration of all impartiall men , whether considering what hath been spoken touching the nature of schisme in the generall ; and how lawfully and laudably the parliament did abolish episcopacy , and how they passed by ordinance the forme of church-government , anno . establishing the presbyterian in roome of the episcopall , and that how it was set up in this county by their authority ; if they but observe , what your actings have been , and what your expressions are in your papers , they will not thereupon see just cause to impute schisme ( taken in the worst part , and as it is taken most usually ) unto you , who have been so forward , though without reason , to fasten this blot upon us ? but we are sure , during the prevalency of episcopacy , those that were not guilty of any such disturbance of the peace of the church , by any such boisterous ventings of the distempers of their spirits , as you are , were counted and called by the prelates schismaticks . and from which aspersion , though sundry of those ( being peaceable and godly , however non-conformists ) were free , yet you being very unlike them , are not thereby quit . but we have now done with the first of those arguments , we promised to speak to particularly , whereby you would perswade us to admit againe of episcopacy ; and hope we have sayd to it that , which is sufficient . ( . ) we therefore now come to the second , wherein you still rise higher , for therein you insinuate a thing of a farre greater and more dangerous consequence , if episcopacy be not restored . for you intimate , that it is necessary , that the church of god may be continued amongst us , from age to age , to the end of the world , in a succession of a lawfull ordained ministry . and in your next paper , you falling foule upon us , and charging us with a rent indeed , a schisme in the highest ; you add , which is not satisfied but with the utter overthrow of the church , from whom they rent . here you lay a great stress upon episcopacy ; and such an one , as none of our true protestant divines , that defend the truth of our own and other reformed churches against the papists , would ever have layd upon it . but here two things are hinted , which we shall severally examine . . you intimate that by the taking away of episcopacy , the church is overthrowne ; it cannot be continued amongst us from age to age , to the end of the world , except episcopacy be restored . . but yet there is a further implication , sc . that there cannot be a succession of a lawfull ordained ministry ( which succession yet you intimate to be necessary to the being of the church ) if we have not bishops againe , that may ordain . ( . ) unto the first of these we shall answer , after we have premised a distinction touching the word church . for either the church of god amongst us ( which you here speak of ) is taken essentially , for that part of the catholick visible church , which in regard of the place of its abode in this land , is called the church of england , as the severall parts of the sea ( which yet is but one ) receive their denomination from the shoares they wash . or else you take the word church , for a ministeriall church , or for the church represensative , as it is taken , matth. . . this premised we answer ; if you take the word church in the former sense , your position is very gross , no other then this , that for want of bishops , the whole church of england is at present overthrowne ; and that there is no way of recovery of it , but by the restoring of them ; and so in the mean season it is no church , with whom we may safely hold communion : which layes a foundation for separation from it , and of apostasie unto rome , where bishops may be had . we shall therefore to this say no more , but onely mind you of what is well observed by mr. baxter out of b. jewell , in the defence of the agreement of the worcestershire ministers , page . where he hath these words ; b. jewell in his defence of the apology ( authorised to be kept in all churches ) part . page . [ neither doth the church of england depend on them , whom you so often call apostates , as if our church were no church without them . they are no apostates mr. h &c. notwithstanding if there were not one , neither of them , nor of us , left alive , yet would not the whole church of england flee to lovaine . tertullian saith , nonne & laici sacerdotes sumus ? scriptum est , regnum quoque & s●cerdotes deo & patri suo nos fecit : differentiam inter ordinem & plebem constituit ecclesiae authoritas , & honos per ordinis concessum sanctificatus a deo. vbi ecclesiastici ordinis non est concessus , & offert , & tingit sacerdos , qui est ibi solus . sed & ubi tres sunt , ecclesia est , licet laici ] but if you take the word church for a ministeriall or organized church , we oppose your position with these following arguments . ( . ) that which we have already proved , sc . that a bishop and a presbyter are all one in scripture acceptation , will necessarily inferre , that the being of a ministeriall or organized church , doth not depend on the continuance or restauration of bishops , taking them for such , as are superiour to presbyters , either in regard of order or jurisdiction . for though these be never restored , yet presbyters being continued ( that yet are bishops in scripture sense ) the organized and ministeriall church of christ is fufficiently secured against the danger of perishing . . but by the tenent , you here hold forth , you do very uncharitably unchurch the best reformed churches throughout the world ; the protestant churches of france , scotland , the low countries , and geneva , must all be p●t out of the number of free organized and ministeriall churches ; and their ministers must ( because they admit not the bishops ; that you are for ) be accounted no lawfull ministers : yea , you here againe very undutifully unchurch your mother the church of england , if she restore not episcopacy ; and herein gratifie the papists no little , that vilifie her and other reformed churches , as no true churches , and ●ry out against their ministers as no lawfull ministers . but blessed be god , both the church of england , and other reformed churches and their ministers , have had , and still have better advocates , and more dutifull sonnes , then you herein approve your selves to be , to plead their cause . . by this tenent also it will follow , that all the ordinances , that are dispensed in these churches , are null and void . their baptisme is no baptisme : the sacrament of the lords supper administred amongst them , is no sacrament ; and the like must be said of all the ordinances , that are dispensed in our church , by such as were not ordained by bishops ; and so it makes them as to outward church-priviledges no better then meer heathens ; and hereupon it ministers occasion of endless doubts and scruples unto the members of those churches , of questioning the validity of their baptisme , and whether they ought not to be rebaptized ? which doubts also by your tenent are occasioned also to all those among your selves , that were baptized by such ministers , as were not ordained by bishops . thus you see , how you lay the foundation of anabaptisme , which yet you would seem to be zealous opposers of . . add hereunto , that hence it will unavoidably follow ; that you must not hold any communion with these churches , nor such congregations in the church of england , where these ordinances are dispensed by such , as were not ordained by bishops ; their ministers , according to your doctrine , being not lawfull ministers ; and for the ordinance dispensed by them null and void . and here is a rent indeed , a rent in the highest ( to use your owne expressions ) from which our old episcopall divines , that were sound protestants , would never have excused you , no nor doctor vsher , with whom in some things you profess to close . for however he is represented by doctor bernard , to have held , that a bishop had superiority in degree above a presbyter by apostolicall institution , * and had expressed himselfe sharply enough in his letter to doctor bernard , touching the ordination made by such presbyters , as had severed themselves from bishops , yet a little after speaking of the churches of the low-countries * he sayth : for the testifying his communion with these churches ( which he professeth to love and honour as true members of the church universall ) he should with like affection receive the blessed sacrament at the hands of the dutch ministers , if he were in holland , as he should at the hands of the french ministers if he were in charenton . by which you may perceive ( however he held those churches defective in government for want of bishops ) yet he neither upon this account doth unchurch them , nor would have refused communion with them , as you , by what you do here hold forth , must needs do . . nay lastly , hence it will follow , that when all the bishops in these lands , and those that were ordained by them , shall be dead , if there be no bishops to be found in any other reformed churches , nor ministers , that were ordained by them , a retreat back againe to rome must be sounded , that so we might have a lawfull ordained ministry and a church : which yet cannot be , but by owning the pope as the head of the church and renouncing the protestant religion ; as in the mean season great advantage is given to the popish emissaries to ensnare the weak by such a dangerous insinuation , as this is , sc . that for want of bishops , or that when all the bishops are dead and those , that were ordained by them , we have amongst us neither church nor ministery , nor ordinances , and thus must continue to the end of the world , except we returne to rome , and which they will not be wanting to tell them . but if you had consulted bishop jewell , bishop downame , doctor feild , bishop davenant , mr. mason , and other orthodox episcopall divines in this point , and weighed their defences of the reformed churches and ministry against the papists , you would have found , they would never have owned such a dangerous and unsound position , as the argument , you here urge us with to admit againe of episcopacy , doth imply . neither do we believe , that they , if they were now alive , would judge , that you had here argued well for your mother the church of england , that hath her selfe also , ever since the reformation , even during the time of episcopacy , acknowledged the reformed churches of france , scotland , low-countries , geneva , to be true churches of christ , and hath given them the right hand of fellowship as sister churches , and owned their ministers , ordained without bishops by presbyters onely , to be true ministers . ( . ) we now come to the second thing implyed in this your second argument , with which you would perswade us to admit of episcopacy , which is , as we have sayd before , that if it be not restored , there cannot be a succession of a lawfully ordained ministry . which succession yet you seem to judge to be necessary unto the continuance of the church of god amongst us . here two things are implyed : ( . ) the first whereof is , that a succession is necessary to the very being of the church , and of a lawfully ordained ministry . and so . you do hereby strengthen the hands of the papists , who make the succession of bishops and pastors without any interruption from the apostles , to be a mark of the true church , although they are therein opposed generally by our protestant divines . the condition of the church being many times such , that the succession of publick teachers and pastors is interrupted . doctor sutlive saith well , in externa successione , quam & haeretici saepe habent , & orthodoxi non habent , nihil est momenti . . you do also hereby minister occasion of such scruples unto private christians , as you will never be able satisfactorily to resolve . for suppose one on this ground questions the truth of his baptisme , sc . because he doth not know whether he was baptized by one that was ordained by a bishop , who himselfe also was ordained by a former true bishop , and he by a former , untill the succession be carried on as high , as that we are brought to such a bishop , that was ordained by one of the apostles . how will you be able , making this succession necessary to the continuing of the church , and a lawfully ordained ministry , to resolve the scruples of such an one ? what church-story shall be able to resolve the doubts that may be moved on this occasion ? or on what grounds ( holding the necessity of this succession for the continuance of the church , and a lawfully ordained ministry ) will you be able to satisfie the conscience of such , as may be stumbled ? . nay , will not this assertion give occasion to sundry , to question all churches , ministry , and ordinances , and so to turn seekers ; the grounds you lay down , giving them occasion to question the truth of our churches , ministry , and ordinances . . neither shall the best and ablest ministers , that are already entred into that calling , or such as are to enter into it , be able on your principles in this particular , either to satisfie their owne consciences touching the lawfulness of their calling , or be able to justifie and defend it against those , that shall call it in question but our protestant divines have more sure grounds , on which to justifie our churches , ministry , and ordinances , and to satisfie their own and their peoples consciences concerning them , then what you insinuate ( . ) the second thing that is further implyed in this argument , is that the succession of a lawfully ordained ministry to the end of the world , doth depend upon episcopacy , which is not true . there was a time , when bishops had no superiority above presbyters ; a bishop and a presbyter in scripture sense being all one , as hath been proved before . and though this superiority should never be restored unto them , yet the succession of a lawfully ordained ministry might be by the means of presbyters ordaining presbyters . and thus we say it was continued , not onely in the dayes of episcopacy , ( though not without the mixture of some corruption cleaving to the ordination then in use ) the bishops ( notwithstanding their usurped superiority above their fellow brethren ) being themselves also presbyters , and so their ordination valid in that respect ( and which we have constantly maintained against those of the separation ) but also in the darkest times of popery , and that our ministry descended to us from christ , through the apostate church of rome , but not from the apostate church of rome ; as our reverend brethren of the province of london do well express it , in their jus divinum ministerii evangelici , where they do solidly and learnedly prove , that the ministry , which is an institution of christ passing to us through rome , is not made null and void , no more then the scriptures , sacraments or any other gospel ordinance , which we now enjoy , and which do also descend to us from the apostles , through the romish church . and concerning which , if any one do doubt , we referre him unto the book for his satisfaction part . cap. . where ( as they well say ) — this great truth so necessary to be knowne in these dayes , is fully discussed , and made out . we have now at length done with both those arguments , we promised to speak to particularly , with which you urged us to accept of the proposall , touching the taking in the bishops : wherein we have been the longer ( though perhaps this discourse may by you be accounted tedious ) that so we might wipe off the foule aspersion of schisme , that we are therein charged with , and likewise shew , that the church of god and a lawfully ordained ministry , are sufficiently secured in the non-admission of episcopacy ; and which we have also before proved , tends not to secure the church or ministry , but to inthrall both , and bring them under bondage . and now as touching the next argument you use ; we are sure there is no need of episcopacy , that the word of god might be firmly fixed among us ; but rather we say , that the danger of its removall westward , hinted to you lately by one of the reverend pastors of the church of manchester , would by the admitting of it , be encreased ; considering how many godly , painefull ministers were silenced by the prelates , and driven into america of later times ; and so hereupon there would be danger , that the word of god , that is now on the tiptoes ( ready to remove , if god of his infinite mercy prevent it not ) should presently take its flight from us and be gone , being sent unto a people , that would bring forth better fruit , then we have done ; or then this will be found to be , to take in prelacy againe , and that in time of peace , after we had in the dayes of our affliction , according to our solemne covenant , cast it forth . now whereas you add , that you should by our accepting of your motions , have been happily freed from the trouble of any further rejoynder unto our answer . which otherwise ( as you say ) you must do , amongst other considerable reasons , to take off our government , from that establishment of authority , upon the proof whereof the most considerable part , as to the bulke , of our answer , doth insist . we shall here onely mind you of some few particulars ; . though we shall not take advantage of words , yet when you tell here of a rejoynder to be made to our answer , from which you should have been freed , if we had closed with your proposals , we do not conceive you speak properly . for your first paper was your bill of complaint , which we answered , and to one part whereof you reply in this paper , in way of tender of some tearms of agreement ; which because not accepted of by us , you reply to our answer more particularly in you next . this did concerne you to have minded who carp at words ; that we used in our answer , though , as we shall shew , when we come to it , without any cause . . you here say , that the most considerable part of our answer , as to the bulke , doth insist upon the proof of the establishment of our government by authority ; and this you say againe and againe in your next paper , though without any shew of truth : as when we come to examine that paper , we shall there manifest . . you by this close intimating or rather threatnings , that if we did not come up to your proposalls , you must be put to the trouble of a rejoynder ( as you speak ) amongst other considerable reasons , to take off our government from the establishment of authority , that we lay claime to : and having told us in your first paper ; that it concerned us to look to it , whether we had not run our selves into a premunire , gave us sufficient reason ( as we believe all candid readers will judge ) to put you upon the work to unvalid our civill function , and which is all that in your advertisement to the reader you can charge us with , as that which ministred any occasion of provocation : and which it seems was so great , after you had recived that answer , that in your next paper , even after you had slept upon it , it breaks forth into a flame . but we should have judged you a great deale more happy , if you had never put your selves upon the trouble of such a rejoynder ( as you call it ) considering what unquietness and distemper of spirit you do there discover , as every reader may easily conceive , that if from our answer to your first paper , you conceived some hopes of an amicable and friendly agreement of differences , and as you profess in your advertisement to the reader , you did ; you had no just cause given you to conceive from those verball exceptions against the last passage of your reply , that we gave you , as you there speak ; nor from the work we put you on which you there mention ; that we intended not any friendly treaty with you in order to such a composure . although we must needs confess , that if you conceived hopes of agreement with us , upon the tearmes you here propound , you were therein much mistaken ; they being those very things we expresly cautioned against in our answer , as we have said before ; having also fully shewed your further great mistake , when you appehended , we quoted dr. vsher , as our owne man , or an vmpire and composer of differences betwixt us , as likewise hath been declared before : although we must still say , that dr. vsher doth patronize , whatever we quoted him for : and this may be a sufficient answer both to the last passage in this paper , and likewise to what you have in your advertisement to the reader , which is subjoyned to it . but we have thus finished our answer to this paper ; wherein we have been purposely the larger upon some points ; that , they being here more fully discussed , as occasion was offered , when the things you have here hinted , shall come againe to be mentioned in your next paper , this our answer to them , once for all , may suffice . the third and last paper that was presented to us by certain gentlemen and others within the bounds of our association . to the first classe at manchester within the province of lancaster , these . sect . i. though we could not but take notice of the prolixity of your last answer in writing , yet we gave you an acknowledgment of your civility , so far as it related to us , and hoped you would have closed with us in a happy , and amicable union , and composure of all differences amongst us , in the church of god here ; you pretending so cordially to desire it , and we condescending to come so near , even ( as it were ) to your own tearms . but oh ! that there had been such a heart in you ! then had you spared us the pains of this rejoynder to your long answer , made longer , through that needless and tedious discourse of yours , concerning the civil sanction of the presbyterian government : and though ( in the very preface ) you say your leasure will not permit you to spend time about impertinencies ; its wonder to think how quickly you forget your selves : for you no sooner have said it , but straightway fall in hand , to prove this thesis , viz. that your church government is established by the law of this land , and to stuff your paper , with the recitall of sundry orders and ordinances of the lords and commons assembled in parliament , &c. which takes up many pages throughout your paper : which as it was no question of ours , but started now by you , we shall not here take the pains to reply to , but defer it till anon : though ( we crave leave to tell you ) you have hereby started more doubts then you can assoyle , and said more , then you have as yet proved , or can make good : but we have not leasure at present to follow you further then our way lies , and therefore come to the matter in hand . the animadversions of the first class within the province of lancaster , on this paper . . first , there was no reason , why ( though our answer was large ( which you complain of ) seeing it was in order to , and necessary for your satisfaction ) that should hinder your acknowledgement of our civillity towards you ; especially considering those sharp reflections on us , and on our government in your first paper , ( which in your second you do not deny ) and which ministred unto us occasion of provocation ; but we were resolved not to answer you in your own kind , as through the grace of god we hope ( though we must deal faithfully with you ) we shall keep our selves still from returning railing for railing ; notwithstanding in this paper you deal farre more uncivilly and unchristianly with us , as the reader will perceive . secondly , but whereas you acknowledge our civillity only so farre , as it related unto you , we cannot see any reason for this restriction , we having not dealt uncivilly with any , that we had occasion to mention or quote in our answer . thirdly , neither did we give any occasion , by the answer we gave you to your second paper , to conceive that we intended not an amicable union , and composure of differences , according to our profession of our cordial and hearty desires ; although ( we must needs confess ) whatever your hopes were , we did not apprehend any great likelyhood of a closure with you , or that you had reason so to conceive , upon the termes you propounded in your second paper , as we have said already in our answer to it ; except you thought we might be courted out of our principles , upon your earnest entreaty , without any grounds and reasons at all . fourthly , we cannot but wonder that you should say with any qualification , that you condiscend to come to our terms ; except it be , as it were , to come to our termes , to propound in order unto peace , what ? in that very place , where we profess our selves so willing and desirous of union , we had expresly cautioned against , as being things we could not in conscience yeeld unto . but when you speak of your condescension , we cannot but thereby conceive your meaning to be this , that if you grant preaching presbyters any power in ecclesiastical matters , and to have decisive votes in synods ( where the bishops are to be the superintendents and perpetual moderatours , according to the proposals of dr. vsher ) you think you condiscend very farre . and upon this and other grounds , we have cause to fear , if the ruling elders were removed , and you should come to be censured by the preaching presbyters , your exceptions then would be as much against them in such a case , as against the ruling elders now ; and that then you would cry up the bishops , as having the solitary power of jurisdiction , and that it belonged not to other ministers to meddle therein at all . fifthly , when mentioning our professions cordially to desire peace , ( which you will have to be but a pretending to it only ) you say , oh that there had been such a heart in us ! we must needs tell you , that we can approve our hearts to him that is the searcher of them , that there was then , and is still , a cordial desire of peace and union , with all that are truly godly and orthodox throughout the land , however differing from us in some points , touching discipline and government ; and do heartily wish , that you closed with us in those desires , as cordially and heartily as we do . but we hereby perceive , that except we have an heart for episcopacy ( condescended by you for the present to be moderated ) and to throw out the ruling elders ( even to the forcing of our consciences against the scriptures we urged in our answer , for the divine right of their office , and against the scriptural arguments thence urged , to which we referred you , ( though by you sleighted ) and against the reasons also we urged in our answer , where we cautioned against moderate episcopacy , never so much as attempted to be answered by you ) you judge us to have no hearts for peace . sixthly , whereas you say , our discourse concerning the civill sanction of our presbyterian government ( which produced the authority that awarranted all that was in that paper , we published in our several congregations , and whatever we have acted in the exercise of that government from the first to the last , since it was set up ) was needless , we leave it to the reader to judge of , when he shall consider , that in your first paper you told us , of our making laws and edicts , and publishing them openly in the church , for all to obey upon pain of excommunication , contrary to the laws in force — and that it concerned us to look unto it , whether we had not run our selves into a praemunire . seventhly , but it seems you count that discourse also tedious ; though it was necessary , both for our own vindincation , and to give you full and particular satisfaction , touching the rules prescribed unto us in the forme of church-government to walk by ; besides that this fair manner of dealing with you , in bringing to your hand , what we judged you might never have enquired after , gave you the opportunity to have excepted against us , for transgressing our rule , if you had any thing to have alleadged against us in that respect : but perhaps the mentioning of any ordinances of parliament , and rules therein expressed for the presbyterian government , was that which was tedious to you , and which we have some reason for to think ; and therefore afterward you endeavour ( though you performe not what you undertake ) to take them all away , and utterly to nullifie all ordinances of parliament whatsoever . eightly , you judge also , that we quickly forget our selves , when we said in our answer , our leisure would not permit us to spend time about impertinencies , and yet presently fall upon alleadging of sundry orders and ordinances of parliament ; but these were not produced by us to prove , that the presbyterian government was established by the law of the land , but to give you some account how the setting up of the presbyterian government in this county , the dividing it into several classes , the making those classes into a province , and appointing this class to be the first , was all done by authority of parliament : this being the inference that we made from our recital * of the orders and ordinances of parliament , that were mentioned in our answer , and which was occasioned by your selves , who having intituled us in your first paper , the first class at manchester , within the province of lancaster , then presently added , give us leave to salute you in your own terms : we judged you might be ignorant of the particular orders and ordinances touching what concerned this province of lancaster , and this class in particular , in the particulars above-mentioned , though you might have seen some ordinances in the general , for the presbyterian government , and which we believe any indifferent reader will discern , are distinct things ; as the parliament also in passing them , distinguished them ; and therefore you should not have dealt so disingeniously with us , as to have accounted the discourse impertinent , which was necessary for your information , if you were ignorant : if you knowing these orders and ordinances , would yet have this discourse impertinent , notwithstanding your jerking us , for calling our selves the first classis within the province of lancaster , ( which terms we told you we gave not to our selves , till the parliament had first given them us ) we leave it to the reader what to judge of it . ninthly , here is also another strange assertion , when you say , it was no question of yours , whether our government be established by the law of the land ; when as in your first paper , in the words thereof recited even now , you told us of our making laws and edicts , and publishing them contrary to the laws in force , and questioning whether we had not run our selves into a praemunire . doubtless if our government be established by ordinance of parliament , and that ordinance awarrant us for whatever was published by us in the paper , and yet that be asserted by you to be contrary to the laws in force , it must needs be a question of yours , whether our government be established , by the law of the land ; as it is that which afterward you go about to prove , that it wants the establishment of authority ; and so however you dare not tell the justices of the peace , that have acted on other ordinances of parliament ( that yet are also null and void , if that we have acted on be ) that they are not thereby sufficiently secured against the danger of a praemunire ; yet you dare tell us of this once and again , and yet also it be no question of yours , whether our church-government be established by the law of the land ; but how contradictory these things are one unto another , we leave it to be judged of . as touching our starting more doubts , then ( as you say ) we can assoyl , we shall have leisure hereafter to examine , in the place where you have a mind to encounter us , and now shall follow you in the way you have chosen to go in . and so we come unto the next . the gentlemens paper . sect. ii. to that mistake you charge us withall , in the preface of our paper , concerning the title of yours , we answer ; we finde in the close of that your ●aper these words ( this presentation is approved by this provincial assembly ; tho. johnson moderator , edw. gee scribe ) so it is approved by the provincial assembly under that title of a presentation as we call it , in all the copies we have seen : but this ( as you say ) might be the mistake of your scribe , and not to be insisted on . it is of greater weight and moment ( you say ) to take notice of what we publish , as our sense and apprehension of it , viz. the matter contained in your paper . not resting in the judgement or determination of any general council , contrary thereto ( if any such should be ) much less to one of your provincial assemblies , &c. and here you tell us of a publique , and authoritative judgement that is in councils , concerning matters of doctrine , and discipline ( though tied to the rule of gods word in such proceedings , as judges to the law ) to which we ought to be subject ; and how far is that ? viz. they have the power of expounding , and explaining the difficult places of scripture , as the judges have of the exposition of the law ) and in this sense we ought to subject to the sense , and determination of a general council . and therefore ( you say ) questionless if in the time of s. augustine , ( who was no con●emner of synods and councils ) any in this sense had declared , that they would not have submitted their apprehensions to their judgement , he would have cried out against them , as well as against the donatists , o impudentem vocem ! and you hope , when we have weighed the matter better , we will not in this sense , see any reason , to refuse to submit either our sense and apprehension of your paper , or what we may publish as our own private judgements in other matters about religion to the judgement of a generall council supposing it might be had . god forbid but we should submit ; neither need we for this to weigh the matter better , for in this sense we have done , and yet shall submit to any shall come hereafter : neither had you any reason so to judge your selves , or induce others to that perswasion of us , that we should in this sense refuse to submit our judgements to the judgement of any general council ; our words are plain , we publish this our sense , and apprehension of it , as far as it is plain to us , which words you omitting , deale not fairely with us . and which words carry another sense with them ; for so far as the matter conteined in your paper is plain to us , we close , and joyn with you ; being as we explain our selves afterwards so fully warranted thereto by the word of god , and constant practise of the catholique church that therein so far as it is made thus plain unto us , we shall not submit our apprehensions to the judgement of a general council : but by this aposiopesis of yours , you would make the world believe , we refuse to submit our judgements to the judgement of a general council , not onely touching matters of faith , and such articles of religion , which are plainly warranted by gods word , and constant practice of the catholique church : but also touching matters , which are not so plainly set forth in the word of god : touching which last we prosess our willing submission to the judgement of a general council , and are glad to hear you of the same minde , though we fear ( as we shall hear you declaring anon ) you will hardly grant that to a general council , which you seem to grant to your provincial . in which we dissent from you as we have said . the animadversions of the class upon it . first , we perceive you are resolved to stick to what you have once said , though it be only the taking advantage of some litteral mistake , and which in our answer we had told you was none of ours , when you called our paper by the title of a presentation , but imputed it to the scribe , ( speaking indefinitely , which might be yours as well as ours ; though in your printed copy you will have us to say what we did not , that it was the mistake of our scribe ) and however you say now , that in all the copies which you have seen ( which implies many ) you find in the close of that our paper , these words ; this presentation is approved by this provincial assembly , thomas johnson moderator , edward gee scribe : yet we believe , that if you be put upon the proof , it will be hard for you to produce one copy that was given forth by the class , and written by our scribe , where you find our paper approved by the provincial assembly under the title of a presentation , but of a representation only , as we said in our answer . but as in the preface to these papers that you printed , you insinuate that we are men of low and cheap abilities ; and in this paper do afterwards jeer and scoff at us , as persons destitute of all learning , as if you would monopolize ( as all power and jurisdiction ) so all learning , and make the same proper to your selves and your own party , ( though we hope we have so much , as to fathom the depth of that which you would make some shew of ) so here we have cause to fear , you had a mind to represent us , ( and which is worse , the provincial assembly too , and those reverend and learned brethren , the moderator and scribe of it also ) to be such poor illiterate persons , as did not well know how how to write good english . secondly , in your representing what we said touching submitting to synods and councils ; you do it but by the halfes , ( and so deal unfaithfully ) never so much as mentioning what we had in our answer in the first place declared , viz. that our faith was not to be resolved into the determination of any company of men on earth whatsoever , or to be built on the judgement of synods and councills , &c. for which we gave our reasons . and further we there said , that ( when you had said in your first paper , that as touching what you therein declare as your sense and apprehensions of ours that we published , you did not rest in the judgement and determination of any general concil contrary thereunto : ) if your meaning therein was the same with what we had declared ours to be , you had not us differing from you . after we came to declare , in what respects they were to be reverenced ; viz. as they were the ordinances of god , and in respect of their authoritative judgement , and that , in that respect they were to be submitted to ; in which respect we said we submitted our apprehensions , in the case propounded to the judgement of the provincial assembly . but to make this more plain , we proceeded to distinguish betwixt a private and publick judgement in matters of religion , allowing the private to our selves and others , who ( we said ) were all of us to see with our own eyes , and judge concerning what is to be believed in matters of this nature . again we distinguished the publick and authoritative judgement , into a concional ( which belonged ( we said ) to every minister , to whom the key of doctrine was committed , by himself singly ) and juridical ; which ( we said ) belonged to synods and councils , who having the key of discipline committed to them , were to enquire into , try , examine , censure , and judge of matters of doctrine and discipline authoritatively , ( though tyed to the word in such proceedings ) and likewise to censure offenders ; and then we applyed this to our purpose , and said that it was in this sense , that we submitted our apprehensions , in the paper we published , to the judgement of the provincial assembly , and for which we urged our grounds ; all which will be clear to the reader , upon the perusal of the second section of our answer : but you only mention this last branch , and say , we tell you of an authoritative judgement of synods and councills , and how we hoped when you had weigbed the matter better , you would not in this respect see cause to submit , what you may publish as your own private judgements about matters of religion , to the judgement of a general council , suppose it might be had . but seeing , towards the close of this section , you profess , you are glad to hear us of the same mind with you , touching this submission to synods and councills ; you should not thus maimedly have represented out opinion ; considering how vastly different ours and yours is in this matter ; as will appear from what hath been declared to be ours , and what you declare to be yours in this section , and which we shall manifest anon to the reader . thirdly , you seem here to abhorre the refusal to submit , what you have published or may publish as your own private judgement , in matters of religion , to the judgement of a general council that hath been , or any that may be hereafter , and do complain , that we should either our selves judge , or induce others to the perswasion of you , that you should refuse to submit your judgement in the sense declared . but here we must mind you , that the sense we declared was , that there was to be a submission to them , in regard of their juridical authority ; not that faith was to be built on their judgement ; and in this latter you will be found to submit too much ; as if they should determine against you , we fear in the former you would be found to submit too little . we shall give the reader our reasons for both , that we may not seem to wrong you , in fastening upon you without ground , what perhaps , as we have expressed the matter , you may be ready to disclaim . for the first ; you do in this very section profess , as touching matters which are not so plainly set forth in the word of god , your willing submission to the judgement of a general council ; and hereafter in the sixth section of this paper , you say , where there is a doubt or difficulty , the church may expound the scripture ; although you grant what we said , soil . that it is tyed to the rule of gods words in such proceedings , as judges to the law ; though we do not see , it is lawfull for any private persons to examine , whether in case of such a doubt or difficulty , the church hath given the right sense of scripture ; but must ( notwithstanding any grounds , they may have from that text , which the church may expound , or other texts of scripture , to the contrary ; ) submit their faith and belief in the case , to the churches determination . for you there add and say , we are b●und up by that , speaking of the churches exposition , as you say , we are to those cases in the law , which are the judgement and exposition of the judges , upon the dark places of the same : the churches exposition and practice , ( as you there further say ) is our rule in such cases , and the best rule too — and when there is a difference about interpretation of scripture , it is to give way to private interpretation , and dominari fidei , to lord it over the faith of others , to utter any other sense of scripture ( which you there call the uttering of mens own fancies ) then hath been delivered by our forefathers , as you do more fully declare your selves in that place . from all which it follows , that however in this section you say , in matters of faith , and such articles , as are plainly warranted by gods word , and constant practice of the catholique church , you refuse to submit your judgement to the judgement of a general council ; yet in matters of religion , that are not so plainly set forth , you do ; and to the churches exposition , where there is a doubt and difficulty , which is your rule , and the best rule too , and by which you are bound up ; which what is it else , then to build your faith in such cases , upon their judgement , and so to submit to them , as we said , too much ? and seeing , there is almost no point of faith , but it is controverted ; if all such points must be judged , such matters , as about which there is doubt and difficulty , and not plainly set forth in gods word ; then in all such cases it must be the churches exposition of the scriptures and practice ( as you do insisinuate ) that must be the rule by which you must be guided , and that on which in such cases your faith must be built ; and which , when we come to the sixth section , we shall sh●w to be very unsound , and with the papists , in whole or in part , to resolve your faith into the determinations of men , the exposition of the church , or of synods and councils , that are the church representative . the reader by this account may perceive , that in this respect you submitted too much to synods and councils , and a great deal further then ever we submitted , as is manifest from what we have shewed , was in this our declared judgement , in our answer to your first paper . but we shall now further proceed , to give the reader our reason , why if synods and councils ( and you say of these , you shall submit to any that shall come hereafter ) should determine against you , we feared , in regard of their juridical authority , you would submit too little . there is betwixt you and us a controversie touching the superiority of bishop above presbyters ; we deny it , you herein are for the affirmative . you assert in the very next section , that ae ▪ rius was condemned for heresie , for asserting this parity of church-officers ; and it is bishops and presbyters only that are there spoken of . there is also another controversie betwixt you and us , touching ruling elders , whether they be by divine right or no ; you herein deny , and we affirme . in these matters then , we shall take it for granted , till you deny it , that you yeild there is a doubt and difficulty , and touching which you will not have the scripture to be so plain , but that fathers and councils must be consulted in these cases ; and which was the reason , why in the case of the ruling elder , you sent us to them for to consult what exposition they gave of the texts that we alleadged for the divine right of those officers . now the question is , whether you will submit to the determination of synods and councils in regard of their juridical authority ? as touching the first of these matters in difference , we shall , in our animadversions on your next section , shew , that there are fathers that determine against you . as touching the other concerning ruling elders , we have in our answer to your second paper , shewed , there are several fathers that do give in clear evidence touching the being of this officer in their times ; but as touching this officer , vvhether he be an officer of the church by divine right , vve have not read of any general council , before vvhom this case in controversie vvas brought , much less that they determined against vvhat in this point vve hold : ( but vve suppose ) that from vvhat you , or vve may alledge out of fathers or councils of ancienter times , these points vvill not be found to be determined , but there vvill be a difference betvvixt us still . what then is it , that you vvill submit to ? to a general council that shall come hereafter ? if so , and that you vvill give that due respect to synods and councils , that may be hereafter , in regard of their juridical authority ; then untill a general council may be had , that may be regularly and duely called , and rightly constituted ; seeing the matters in difference betvvixt you and us have been tryed and examined , judged and determined * against you , and for us , by a reverend and learned synod and assembly of divines ( against vvhom● , your exception against our provincial assembly , in regard of the elders being admitted there as members , lyes not ) that was called by the authority of the civil power , of this nation under which we live ; you ought to testifie your submission to that synod , and not contrary to their resolution of the cases in difference , and the ordinances of parliament for the presbyterian-government , and against episcopacy , disturb the peace of the church , by publishing your own private judgments ( if their determinations had been against us , and we had published ours in the cases in difference , you would have called them our fancies ) and thereby testifie what little respect you have to their resolutions . upon this consideration we cannot but think ; that if a general council should hereafter come , and determine these cases against you , you that now submit not , would not submit then : and so the upshot of the matter would be this ; that if in these or such like cases in controversie , you were otherwise resolved in your judgements , you would not submit to the determination of a general council , in regard of their juridical authority ; only if they determined according to your resolutions , then you would submit ; wherein notwithstanding your great professions of submission , you do not submit much . fourthly , but now you find your selves agrieved , because when you said , you did publish this your sense and apprehension of our paper , as far as it was plain to you , we leaving out the words , as far as it was plain to you , dealt not fairly with you : for you say those words carry another sense with them , then indeed we did understand them in ; that is , as here you explain your selves ; so far as the matter contained in our paper was plain to you , you closed and joyned with us , being ( as you say ) you explain your selves afterward ; so fully warranted thereunto by the word of god , and constant practice of the catholick church , that therein so far as it is thus made plain to you , you shall not submit your apprehensions to the judgement of a general council ; but now your complaint of us is , that by leaving those words out , which you thus explain , we represent you , as if where matters were not so plain , but doubtfull , you refused to submit . the truth is , we took these words referring to our paper , so far as it is plain to us , in opposition to obscurity and darkness , you after complaining , that other parts of our paper were full of darkness ; and then though we left those words out , yet we could not conceive , we wronged you therein , being you could not profess your closure and joyning with us in any thing in our paper , any further then you understood our plain meaning . but seeing you here otherwise explain your selves , and say , you did it before ; we will be more liberal to you , then you are to us afterwards , and shall allow you the liberty to explain your selves ; though we do not think , that the sound and orthodox reader will judge that your opinion thus explained , and which you have here declared , touching your submission to synods and councils , is any sounder , then as we understood you to have meant those words ; and which we doubt not , but he will discern from what hath been said concerning it , in the animadversion going before . . but by this explication of your selves , you have created to us a further scruple ; for it a●peats to us from thence , ( seeing you joyn the word of god , and constant practice of the catholique church together , ( as that which must make those matters of faith and articles of religion so plain to you , that you thereupon will refuse to submit such matters , so made plain , and your apprehensions concerning them , to a generall council ) that except the plainest matters of faith , and articles of religion from gods word be also made plain , to have been the constant practice ( rather judgment , as we think you should have expressed it ) of the catholique church , they are not so plain to you , as not to submit your apprehensions concerning them to a generall council ; and so the word of god alone , even in the matters of faith and articles of religion , that are therein most plainly contained ; shall not be a sufficient foundation , to bottom your faith upon , except it be also evident , what was the constant and universall practice ( rather judgment ) of the church in those points ; and so your faith , even in the plainest articles of religion , must be resolved into the constant practice , or rather declared judgment of the universal church , and which makes it a meer humane not a divine faith . but touching this , as the rule in any cases of matters of religion , we shall have further occasion to speak in our animadversions on the sixth section of this paper . . as touching our selves , we have declared , that we did not submit to synods and councils , so as to build our faith on their dictates , or resolve it into their determinations ; and in this we would be understood touching all matters of faith whatsoever ; not only those that are most plainly contained in gods word , but also such as about which there may be some doubt and difficulty , although we reverence synods as an ordinance of god ; and in way of means , judg it more likely in doubtfull cases , that what is gods mind should be boulted forth to our satisfaction , by the learned debates of learned , judicious and godly divines in such assemblies , then by the discussion of one bishop , or some few ministers . but as touching the juridicall power of synods , we profess our selves to be ready , to submit to their judgment , and did so submit our paper wholly to the judgment of our provinciall , which was a synod actually in being , and to whom we knowing our selves to be accountable , and judging we ought so to be , thought it not meet to publish the paper , that was read in our severall congregations , except it had first been approved of by them . now how farre we do , in this declaration of our judgements , touching our submission to synods and councils , concur with what here you declare to be yours , we leave it to your selves , and the reader to judg of ; but we are sure there is herein a great distance betwixt your declared judgment and ours ; though you shall not finde afterwards , that we do hardly grant that to a generall council , rightly constituted and regularly called , which we either in truth or any shew , do grant to our provinciall . the gentlemens paper . sect. iii. having done with our preface , you come to the matter ; and as we said , so we finde we much dissent not , onely in the third and last , concerning the heresie and schism of those who erre so grossely , whether in doctrinals , or points of discipline : you give us the reason wherefore you did not so expresly mention them , their sin , and punishment , as the grossely ignorant and scandalous ; which is , because they are very inconsiderable in comparison of the other ; and in sundry of your congregations ( if not in most ) not any at all , that you know of . but if you will seriously consider the number of those , that have rent themselves , from a true constituted church , and of those who have severed themselves , from those bishops , unto whom they had sworn canonical obedience , and therefore in the judgement of that learned and rever end bishop vsher and others , cannot possibly be excused from being schismaticall : we say if you consider this , you will finde a considerable number , even within the verge of your own association . what we said touching the way of catechising for information of the ignorant ; we are glad to hear you so heartily wish , for a more generall practise thereof in your churches at home at ( you say ) it is practised abroad . it was enjoyned , and practised in the church of england before your separation ; and if you by your pretended reformation have destroyed that practise , the fault lies at your own doors . you understand us aright in this , that we hold it not fitting , that persons grossely ignotant should be admitted so the sacrament of the lords supper : but your conclusion thence is not good , viz. that we cannot therefore in reason deny , that there ought to be an examination and tryall of all persons ( de novo ) before they be admitted , &c , especially by your eldership , to whom ( you say ) the power of judgement and examination is committed , and not to any one minister , before whom all must come for re-examination , whatsoever their tryall and examination heretofore hath been . those persons who have anciently been catechized , and have been a long time commoners at the lords table and witnessed a good confession for parts and piety , must these again yeild themselves to the examination of an eldership before they can be admitted ? pardon us if herein we pronounce a dissent from you . concerning the scandalous , and wicked in their lives , you say we fully come up to you , and are glad there is an agreement in judgement betwixt us thus farre , ( viz. ) that the churches lawfull pastors have power to excommunicate such , upon which ( you say ) you cannot see how we in reason can finde fault with your proceedings , in such a way , against such persons though your ruling elders ( which in our judgement a●e but meer lay-men ) do joyn in the government with you : ther 's another non sequitur , a conclusion as bad as the former , and the reason of that conclusion as weak as the rest . because high-commissioners , chancellors , and commissaries , in the time of episcopacy ( to which government we submitted ) that were as much lay-men , as your ruling elders , had so great a share as to suspend ministers , &c. and so farre as to decree the sentence of excommunication against them , and others , as there was occasion for it : for when you can prove that these chancellors , commissaries , &c. did not officiate by deputation , from and under a lawfull pastor , but in equall right with him , and jure divino , as your ruling elders do , then your comparison of them , and your ruling elders may hold good : till then it is weak , and frivolous . now whereas you desire to know , whom we mean by lawfull pastors ; our answer is , we mean such persons as have received their ordination from men lawfully , and truely qualified with a just power of conferring orders ; which you ( and we believe 't is none but you ) presume one presbyter may give another : whereupon you instance the opinion of dr vsher , in a late letter of his , set forth by dr bernard , and refer us to dr bernards animadversions upon it . we have perused the papers to which you refer us , and finde that dr vsher doth not invalidate the ordination by presbyters , but with a speciall restriction , to such places where bishops cannot be had : but this we must desire you to consider , is ex necessitate , non ex perjurio & pertinaciâ , which he in the next page clearely dilucidates ; his words are these , you may easily judge that the ordination made by such presbyters , as have severed themselves from those bishops , unto whom they had sworne cannnical obedience , cannot possibly by me be excused from being schismaticall . examine your selves in this particular , we shall not judge any man. for this purity amongst church officers ( an errour first broacht by ae ▪ rius , and for which amongst other things , he was most justly condemned of heresie ) and ordination by presbyters , otherwise then before expressed , cannot possibly be made out by any instance out of dr vshers letter , or dr bernards animadversions upon it , since he is clearly against it ; and so that catalogue of divines , schoolmen , and fathers , by you out of him collected , is frustraneously cited . concerning submission to the judgement of councils rightly called and constituted , we have said enough before . in which point , if you will hold to what you profess , you shall not have us dissenting from you : but we shall finde you of another minde , before you come to a conclusion . as for your provinciall assembly at preston , or any other elsewhere of that nature , we say it is a new termed assembly ; not for the words sake ( assembly ) but new both in respect of the word ( provinciall ) and place ( at preston . ) that this county of lancaster should be termed the province of lancaster , and the synods and assemblies therein convened ( at preston or elsewhere ) should be termed provinciall , all new : new also in respect of the persons constituting this assembly : lay-men to preside , to rule , and to have decisive voices , in as ample manner as the highest , and chiefest in holy orders , is a novelty , no antiquity can plead for it : nor doth dr bernard , or bishop vsher , that learned and reverend antiquary , or the fathers , and councils there alleadged , and by you , out of him so confidently cited , any way make for such an assembly . and so your provinciall assembly at preston , may in the judgement of bishop vshor , be accounted a new termed provinciall assembly , and remains as yet uncleared from all suspition of novelty . the animadversions of the classe upon it . first , we must desire the reader to take the pains to peruse the third section of our answer , to which you do here reply . you do in the next section tell us , that the most considerable part of our answer ( as to the bulke ) doth insist on the proof of the establishment of our government by authority ; this you also said in the close of your second paper : but if the reader but compare what is contained in this section , with what is in the next , where we prove this establishment of our government by authority , he will finde our answer here , in this one section , is considerably larger , then all that great bulk you complain of in the next ; and it will be found to be as much , as all that we have touching this matter throughout our whole answer . and therefore we cannot but wonder , that you should so much forget your selves , and so little consider what you say , as again and again to assert , with no small confidence , what is so farre from truth . but in this section the reader may further descern , that you pass over some things in silence , to which you should at the least have made some reply ; testifying , either your assent to them , and so your receiving satisfaction , or have given us the grounds of your dissent : but we shall desire that what was answered by us , and is by you replyed unto , might be compared together by the candid reader , that he may see with his own eyes , wherein you fall short . secondly , you profess that in some things ; you finde we much dissent not , only in the third and last , concerning the heresie and schisme of those , who erre so grosly in doctrinals or points of discipline , you mention the reason , we gave you , why we did not so expresly mention them , their sin and punishment , as the grosly ignorant and scandalous , scil . the inconsider ableness of the number of the former , to the number of these ; but first , this was not the only reason we gave , but there was also another mentioned , scil . because we were to give in to the provincial assembly , what our apprehensions were , touching the case propounded to us by them , touching some further meanes to be used , for the information of the ignorant , and reformation of the scandalous . secondly , but yet this you pitch upon , because you had a mind to charge us , and all others , that have in our congregations severed themselves from the bishops , with schisme , that so you might hereby also invalidate that reason rendered of our not mentioning expresly the heretical and schismatical . but we hope we have , in our answer to your second paper , said that , which will be sufficient to wipe off that aspersion ; and you must pardon us , if wherein dr. usher , in this point differing from us in judgment , expressed himself too farre , we therein ( though we otherwise reverence him both for his piety and learning ) look upon him as a man. we cannot as yet be perswaded , that the bishops were the only true constituted church of england ; from whom because we have severed our selves , you do here ( though without any reason ) charge us to be schismatical , and to have rent our selves from a true constituted church . thirdly , but seeing in this third and last , touching those that are chargeable with heresie and schisme , you profess to diffent from us , you might have testified , either your assent to , or dissent from that previous course , that in our answer we mentioned , was to be taken with these before they were to be excommunicated ; especially considering , we had told you , that though you allowed of admonition of the scandalous , before there was process to the censure of them , yet you said nothing of this course to be taken with the other ; and wherein therefore we purposely declared our selves , that if you judged the previous course of admonition necessary to be held with the scandalous , you might not censure us , as indulgent toward any of the other , that might be in any of our congregations ( though we said the number of them was not considerable to the number of the scandalous ) because we took it to be our duty , according to the practice of the apostles in the synod at jerusalem , and the fathers of the nicene council , and others we instanced in , to endeavour their conviction , in the due use of all good meanes , before there was a process to excommunication . we remembred also , how quick the prelates were , in thundering out their excommunications , against such as ( though godly and religious ) were in those times accounted by them to be schismatical ; and we thought it requisite , to bear witness against those manner of proceedings . but of this you take no notice , and we do not much wonder : for we see you count all those , that severed themselves from the bishops , schismatical ; and may be , if they had power again in their hands , you did not much matter ( though you are willing the scandalous should be admonished before ) if all these , for their great schisme , in your esteem were forthwith excommunicated . thirdly , as touching publick catechizing we said , we heartily wished it had been more generally practised in our own church at home , as it is practised by the reformed churches abroad : but by our own church , we meant the church of england , as it is a national church ; and in which , though catechizing was enjoyned in former times , yet it was neither so generally and constantly practised , as it should have been ; else we should not have had so much cause to have complained of the gross ignorance of so many aged persons in our congregations ( who were nor trained up under the presbyterian , but prelatical government ) as now we have . and here we observe , that when you profess you are glad , to hear us so heartily wish , that catechizing had been more generally practised , it is but that you may take occasion to affix the greater blot upon us ; for you would have it to be our churches in whom this neglect is chiefly or only to be found ; and it is we , ( that are again by you charged with separation ) that have by our pretended reformation , ( as you are pleased to speak ) destroyed this practice . we wish as heartily in this case , as we did in the other , that you may be sensible how prone you are to revile and slander , and pray to god that it may not be laid to your charge . but you might have remembred , that as we professed our selves to be for publick catechizing ( which blessed be god is practised in our churches , though you would make the world to believe that we had destroyed it ) so we professed to be for private too , that so such as were not like , in regard of age , or timorousness , to be brought to instruction by the publick , might yet by the private gain some knowledge . in the paper also , that was published in the congregations , there was some order appointed , for the better and more convenient practice of it . and doubtless , by how much we were willing to be at the more pains for the information of the ignorant , the greater fault will lie at your doores , and be charged upon you , ( if you repent not of it ) that by your opposition , you have not only laboured to obstruct the good courses by us propounded , for the help of poor ignorant souls ; but accused us also , that by our pretended reformation we have destroyed catechizing . here also we take notice , that however in your first paper you had a proviso touching catechizing , that it be publick , and that we thereupon gave you some reason ( though briefly ) for private catechizing , yet this you wholly pass over in silence , and say nothing to it ; thus you pretend to make a reply to our answer , and yet but speak to what of it you please . but if you had manifested any dissatisfaction , touching private catechizing , we should here have proceeded , to have given further reasons for it ; although this work is so fully done to our hands by mr. baxter in his gildas salvianus , that it would have been needless unto those that have read that book , and whereunto , for his further satisfaction , we referre the reader , if he desire it . fourthly , if we understood you aright in this , that you held it not fitting , that persons grosly ignorant should be admitted to the sacrament of the lords supper , the conclusion that we inferred hence , stands good against any thing brought by you to invalidate it . but here we observe , you stretch it beyond its scope , and that in two particulars . . in that you would have it referre to examination before the eldership , which was not that , which we spake of : we only said , there ought to be examination and triall of all persons before they be admitted to the lords supper , not determining here , touching the persons by whom this examination was to be made ; but only inferring , that then there ought to be this examination ; that so the grosly ignorant might not be admitted , as they might be , if all promiscucusly were to be admitted without any triall at all ; and which was the reason , that we alleadged in our answer , for the inference we made , and which still stands good , you urging nothing at all to take away the strength of it . it is true , that the examination and judgement of all such as shall for their ignorance , not be admitted to the sacrament of the lords supper , is to be in the power of the eldership of every congregation , and not in the power of one minister only , by the rules of our government . a but this was not the thing we there spake of ; we only concluded , that there ought to be an examination , and hoped that we had gained from your own concession , this one further step , toward an agreement betwixt you and us , that all such persons , as should be admitted to the sacrament of the lords supper , must be examined by some or other , not determining by whom ; there being no way to discover the ignorant , but by triall . and as touching our practice , it is well known , that when the eldership is sati●fied , touching the knowledge of such as offer themselves to that sacrament , upon the examination of a minister and one elder , or upon the examination of two ministers ( however none is to b● debarred for their ignorance , but by the juridical act of the eldership , and which is for the better securing of the church-priveledges to the members , then to have left the power to the minister alone ) such are not required , to be examined before the eldership , but are upon the testimony of the examiners , ( there being nothing to be objected justly against them ) admitted by the authority of the eldership . . there is also another thing , wherein you would make our inference to be that , which indeed it was not ; for neither did we speak , concerning any examination de novo , of such persons , as had been formerly admitted ; our words recited even now , and to be seen in our answer , do plainly speak , concerning an examination before admission to the lords supper , not concerning an examination de novo . indeed we shall neither be ashamed of , nor deny what is our practice , which is to take a triall of all the communicants de novo , before admission of them to the lords supper . we well remember how under the episcopall government , there was a generall admission , and that sundry grosly ignorant did croud in amongst the rest , unto this ordinance ; and therefore that these might be discovered , and kept off from this sacrament , till fitter for it ; we judged it requisite , that , according to that power that is glven to the eldership in the form of church-government , for this purpose , there should be a triall taken of all the communicants , that so there might be some distinction made , and not be a promiscuous admitting of all as heretofore . and we are sure , that such amongst us , who , having been anciently catechised , and a long while commoners at the lords table , ( to use your own expressions ) have witnessed the best confession for their parts and piety , have been the most forward , to draw on others to be willing to be re-examined , by their own good example therein ; and that the greatest opposers of this course , however they may be some of them persons of parts , yet have been such , as have been either scandalous in their lives , or not so forward for piety as were to be desired . we have thus given an account , of what is our practice in this matter ; but this examination of communicants de novo , was not the thing we here spake of , as why the examination of them before their admission of them at the first , was here mentioned , we have delared before . but we see you are willing , to lay hold on any thing , wherein you apprehend you have any advantage against us , though it be never so small . fifthly , you charge us again with another non sequitur ; when we inferre , that if the churches lawfull pastors have power to excommunicate the scandalous , we see not in reason , how you can find fault with our proceedings , if there should be occasion for our censuring any such persons ; but this inference yet stands good against any thing by you alleadged to the contrary , and in it self is clear and manifest ; being there is no excommunication that passeth with us against any , but by the juridical act of the lawfull pastors of our several churches or congregations ; and whose power by you should not be questioned , or the validity of their censures , because of the concurrence of the ruling elders ; as by way of preventing an objection , we hinted to you in our answer , considering what power was exercised in the time of episcopacy , by the high commissioners , chancellors and commissaries ( as much lay-men then in your judgement , as ruling elders can be now ) to whom yet there was a submission by you ; this reason you say is weak , but you do not prove it to be so ; nay here you fall short in two main points , for . you misrepresent the matter of fact , and that in two particulars : . when you would intimate , that the high-commissioners , chancellors and commissaries , did all of them officiate by deputation from , and under a lawfull pastor ; when as it is manifest , the high-commissioners had no deputation from the bishop , but received their commission from the king , ( if not the chancellors also , ) and did act in those ecclesiasticall censures , that were by them passed , in joynt and equall power with the bishop by virtue of their commission . . the parliament , that did appoint the ruling-elders in the form of church government , did not oblige any , that were to submit to them , to acknowledg the jus divinum of their office , neither do we impose this opinion of them upon any . and therefore , notwithstanding our own judgment concerning them in this respect , the comparison betwixt them and the other , as to what is necessary for your satisfaction , doth still hould good , and is neither weak nor frivolous , as you say . . but if the matter of fact should be granted to have been according to your representation , sc . that high-commissioners , chancellours , &c. did all of them officiate by deputation from , or under a lawfull pastor , how doth this help the matter , to make your submission to these lawfull , and yet your submission to the ruling elders unlawfull ? for . we are as yet to learn ( and we think you will never be able to make it good ) that a trust committed to one by man * , much less reposed by god in an officer in the church , and particularly in the pastor may be delegated . if this be so , he might sufficiently discharge his duty by another , preach by another , administer the sacrament by another , as well as dispense the censures of the church by another , who yet himself is to give an account of their souls unto god ; which he will never be able to make , in the omission of those duties in his own person , though he appoint another unto them . but being the highest officer in the church , doth not himself act out of plenitude of power , ( for that were to make him a pope and antichrist ; that belonging only to jesus christ the king and lord of the church , to whom all power is given in heaven and earth ) and hath no more but a ministry committed to him , which he hath received of christ , as his servant , who hath required him to fulfill it ; he may not depute any other as under him , or as his servant , to do that which his lord and master hath intrusted him with , and appointed him to do himself . . but further we do here enquire of you , whether by virtue of that deputation , which the persons spoken of received from a lawfull pastor , according to your allegation , you will have them to be ecclesiasticall officers , or but meer lay-men still ? if , notwithstanding that deputation , they be but meer lay-men , how will you awarrant them to meddle with ecelesiasticall censures ? because deputed thereunto by the bishop ? when god hath excluded all those that are but meer lay-men from medling authoritatively with ecclesiasticall matters ? if the high-priest in the time of the law , had given to vzziah a commission , to have gone into the temple of the lord , to burn incense upon the altar of incense , and he had so officiated by deputation from and under him , would that have been sufficient to have born him out in so doing , whenas that work pertained not unto him , but unto the priests the sonnes of aaron , that were consecrated to burn incense ? if by vertue of that deputation they had from the bishops , they were ecclesiasticall officers , invested with authority , to exercise ecclesiasticall jurisdiction and dispense church-censures , and so not meer lay-men ; we may say much more for the outward call unto that office , that our ruling elders do execute , they having been elected by the people ( that anciently had a vote in the choice , even of the very bishops , as is clear from the records of antiquity ) and examined by the pastors of the churches , and by them approved as fit , and set apart solemnly to rule in the house of god by exhortation and prayer , as hath been said before . . but you now go on , and declare whom you mean by lawfull pastors , sc . such persons as have received their ordination from men lawfully and truely qualified with a just power of conferring orders . now these , according to what you have declared in your former paper , are the bishops , without whom , you there insinuate , the church of god cannot be continued amongst us , in a succession of a lawfully ordained ministry , and so at once cashier out of the numbet of law-full pastors , all such ministers either of our own , or other reformed churches , that are ordained by presbyters onely , and to whom you allow not the power of ordination , as you here also do plainly declare your selves . but we have in our answer to that clause quoted out of your former paper , sufficiently ( as we hope the reader will judg ) declared the absurdity of this your opinion : and you your selves ( as all men may see ) may hereby perceive how vain a thing it is , for you and us to labour in any way of accommodation , whilst you retain these principles , they being destructive to union , and your communion in severall of our churches , either in baptisme or the lords supper . for how can you have communion in those ordinances dispensed by such ministers amongst us , as being ordained by presbyters onely , you on this ground will conclude to be no lawfully ordained ministers ? and therefore if you be cordiall for union , we wish you to revise what you have as touching this matter asserted , and weigh what in our former paper we have opposed unto it . but as touching the power of ordaining presbyters by presbyters onely , you will have it to be our opinion onely , and that in this we are singular ; for you say , we ( and you believe it is none but we ) presume one presbyter may confer orders upon another . and here indeed . if we held that one presbyter might ordain another presbyter , you had reason to accuse us of singularity : but we are professedly against all solitary power in ordination , as well as in jurisdiction , by whomsoever this power is , or hath been exercised . . but if your meaning be , that it is we onely that hold , presbyters alone , without any bishops , may ordain presbyters : . you might have known , that this was and is the judgment of the reformed churches abroad , as well as ours . . and further you may remember , we alleadged out of dr. bernard , the testimony of severall episcopall men , as well as of dr. usher , asserting and proving , that in places where bishops cannot be had , the ordination of presbyters standeth valid ; which speciall restriction we mentioned in our answer ( as the reader will finde ) and which , though added , would not have hindred ( if you had been of the same opinion with them ) but you might have acknowledged , that such as are with us ordained by presbyters onely , are notwithstanding lawfull pastors ; bishops being now taken away by the power of the civil magistrate , and excluded from having any liberty to ordain , by those acts where prelacy is exempted from that indulgence , that is granted to some others . if also that catalogue of divines , schoolmen and fathers , that we cited out of dr. bernard , ( who are cited by him also out of others ) be consulted , they will be found to affirm ( as we said in our answer , though you take no notice of it ) that episcopacy non est ordo praecisè distinctus a sacerdotio simplici ; bishop davenant ( as he is alleadged by dr. bernard for this purpose ) producing the principall of the schoolmen , gulielmus parisiensis , gerson , durand , &c. for this opinion . whence also it is evident , that they are not by us frustraneously cited , though it be an easie matter for you to assert the same without any reason , or ever answering to what they were alleadged for to affirm . we shall not here deny , but dr. usher saith , that the ordination made by such presbyters , as have severed themselves from those bishops , unto whom they had sworn canicall obedience , could not possibly by him be excused from being schismaticall . but yet he doth not say that the ordination by them is null and void , although in his judgment there was thereby a schisme made . there may be schismes in the church ; yea some particular churches may be schismaticall , and yet for the substance of them continue true churches of jesus christ ; as if it were to our purpose , might be cleared both from scriptures , and also fathers . but as touching the aspersion of schisme , that is cast on such presbyters that have severed themselves from the bishops , we hope it is sufficiently wiped off , by what we have already spoken in our answer to your second paper . . however it seems that charge was not high enough , and therefore in this you proceed further , charging us with perjury and obstinacy ; for you having mentioned that speciall restriction of dr. ushers , of not invalidating the ordination by presbyters , where bishops cannot be had , add and say , but this we must desire you to consider , is ex necessitate non ex perjurio & pertinacia ; and however you would smooth up the matter , by bidding us . examine our selves in this particular , and saying you shall not judge any man ; yet it is plain enough to any discerning reader , who they are that are charged by such expressions . but as touching the thing it self , we shall now examine the justness of the charge . and first we shall begin with that of perjury , unto which we shall need to say the less , considering that the grounds layd in our answer to your second paper , ( proving that such presbyters , as since the parliaments abolishing prelacy , have severed themselves from the bishops , or cast off episcopacy , are not justly to be charged with schisme ) do here also take place , to acquit such ministers , that did swear canonicall obedience to the bishops , from the guilt of perjury . we shall here onely minde you and the reader of two things ; . that seeing the superiority which the bishops chalenged and exercised above presbyters in this nation , did belong unto them onely by the law of the land , ( we having proved in our answer to your second paper , that a bishop and presbyter in scripture sense are both one ) and was taken away from them by the legislative power of this nation , ( as they might lawfully take it away ) that power which they exercised not being due to them by divine right , nay being an usurpation upon the pastors office , as hath been also shewd ) and so their whole office as diocesans , together with their jurisdiction , as sundry also of their persons are all extinct ( and as is manifest in particular , touching him that was the bishop of this dioces ) we wonder much ( and we think every reader will here wonder with us ) that your great heat for prelacy , should thus farre have transported you , as to charge us with perjury , for which there is not the least colour . consult dr. sanderson de juramenti promissorii obligatione ; consult all other casuists , and you shall finde , that the best and soundest of them , do determine with one consent , that when the matter of an oath ceaseth , the obligation by vertue of that oath ceaseth also ; and therefore prelacy being taken away by lawfull authority , there can be no perjury in such presbyters , as now disown it , and joyn with other of their brethren in the ordination of presbyters , without the concurrence of any diocesan bishop , and which is the case here spoken to . but every intelligent reader will readily discern , how the parliament is also wounded through our sides ; for if we be guilty of perjury for disowning prelacy , it is easie for to gather , what apprehensions you must needs hereupon have of the parliament , that by their authority took it away . but we think we have said that which is sufficient to rowl away the reproach , that is cast either on them or our selves in this respect , and therefore shall forbear to add any more . we therefore now come to the second thing , you here charge us with , which is pertinacy ; but why should we be charged with this ? for no other reason , that we can imagine , but because we cannot force our consciences , to admit of episcopacy again ; which the parliament , upon many weighry and sound considerations hath removed , and of the necessity whereof you never went about to convince us , either from scripture or sound reason . but we do not question , but all sober readers , will here see cause to censure you for great uncharitableness , laying such heavy things to our charge , for which you have not the least shew of proof ; as we we do also believe , that what you count pertinacy , they will judg to be constancy in us , in sticking close to our sound and good principles , that we must not forgoe on so easie termes , as you would have us . and however you would here make dr. usher to patronize you , because he confesseth the ordination by presbyters to be valid , where bishops can not be had , & so in case of necessity ; yet he hath not a word , touching the imputation , either of perjury or obstinacy to such presbyters , as have severed themselves from the bishops , as he was of a farre other spirit , then to have been so censorious . . as touching ae ▪ rius , of whom you say , that he was most justly condemned for heresie , for holding a parity amongst church-officers ; we well know that this is commonly said , by some episcopal men , ( from whom we judge you received it ) but we also know that it hath been as often answered by such as were antiprelatical . mr. banes in his diocesans triall , hath spoken to it satisfactorily ; dr. whitaker saith in answer to campians tenth reason , pag. . of the second edition in octavo ; cum aërio hieronymus de presbyteris omnino sensi● ; illos enim jure divino episcopis aequales esse statuit : i. e. with aërius hierome did conceive altogether the same thing concerning presbyters ; for he determined that by divine right they were equall unto bishops . and because hierome is here said by dr. whitaker , to be of the same opinion in this point with ae ▪ rius , we shall give you and the reader an account thereof from hierome himself . his words in his commentary upon the epistle to titus ( making the same inference from the words of the apostle , chap. . ver. , , . that in our answer to your second paper , we have done ) are these : idem est ergo presbyter qui & episcopus & antequamdiaboli instinctu ; studia in religione fierent , & diceretur in populis , ego sum pauli , ego apollo , ego autem cephae , communi presbyterorum consilio ecclesiae gubernabantur . and then a little after he saith , putet aliquis non scripturarum , sed nostram esse sententiam , episcopum & presbyterum unum esse : relegat apostoli ad phillippenses verba , dicentis , paulus & timotheus servi jesu christi , omnibus sanc●is in christo jesu , qui sunt phillippis , cum episcopis & diaconis ; gratia vobis & pax , & reliqua phillipi una est urbs macedoniae , & certe in u●â civitate plures ( ut nuncupantur ) episcopi esse non poterant . sed quia eosdem episcopos illo tempore , quos & prebyteros appellabant ; propterea indifferenter de episcopis quasi de presbyteris est loquutus . whence its clear , that he did not only hold bishops and presbyters to be all one , but proves this from the scriptures ; and then after addes other texts to prove the same thing , expounding those texts he quotes , in the same manner as we have done in our answer to your second paper . more might be urged out of hierome , to shew that he was of the same opinion with aërius , as touching the parity of a bishop and a presbyter : and therefore if this opinion was an heresie in aërius ; hierome , according to your assertion should have been also most justly condemned for heresie . but if you would but take the pains to peruse david blondellus , he might perhaps satisfie you , that hierome was not to be accused of heresie for this opinion ; he apologizing for him herein , and proving at large , from the concurrent testimony of the fathers , that he held not in this any singular opinion , but what was generally received amongst the ancients . his treatise is a large quarto , and the main subject of it is , to apologize for hierome in this respect , as the title of his book doth also shew . but it is well observed by the provincial assembly of london , a that ae ▪ rius was never condemned by any council of heresie , for holding the identity of a bishop and a presbyter : but that on the contrary , concil . aquisgranens . sub ludovieo pio imperatore , . anno . hath approved it for true divinity out of the scriptures , that bishops and presbyters are equals , bringing the same texts that ae ▪ rius doth . they also well observe , that he is called an heretique by epiphanius and augu●tine , but this was especially , if not only , because he was an arrian ; and that the same authours condemne aërius , as much for reprehending and censuring , pr●ying and offering for the dead , and the performing good works for the benefit of the dead ; as for holding bishops and presbyters to be all one , and which opinion ( as it is commonly thought ) they condemned in ae ▪ rius . but will you say , that ae ▪ rius was most justly condemned for heresie for those opinions also ? but this for ae ▪ rius his opinion touching a parity amongst church-officers , may be sufficient . concerning your submission to the judgement of councils , you have indeed declared your selves before , and we have shewed , you have submitted therein too farre , as you will further declare your selves to this purpose hereafter . but as touching our selves , you shall not find that we vary , from what we have professed , to be our judgement touching this matter , either in our first answer , or in what we have said in answer to the second section of this paper ; and whereunto we referre the reader , that by comparing of what we say there , and what you charge us with here or hereafter , touching our not holding to what we have professed , he may the better judge , how groundlesly you herein do accuse us . . but you will still have our provincial assembly at preston a new tearmed assembly , not for the words sake ( assembly ) but first in regard of the word ( provincial ) although that , in the judgement of dr. usher ( who in his reduction of episcopacy unto the forme of synodical government , received in the ancient church , doth expresly mention among his proposals ( as we said also in our answer ) the provincial synod ) would not have been accused of novelty ; but that which you are here offended at , is , that this county of lancaster should be tearmed the province of lancaster , and the synods and assemblies therein convened , should be tearmed provincial ; for which yet you have little reason , if you had considered , all this was done by the authority of parliament , who had power to bound the province and the synod or assembly to be held thereih , for the ordering and regulating the affairs of the church , within the bounds set , as they judged to be most convenient . and seeing that a synod within the bounds of a county , may meet more frequently with conveniency , for the regulating the affairs of the several classical presbyteries within those bounds , then if the bounds had been larger , ( especially if so large as to have comprehended within them several counties , as formerly the two provinces of york and can●erbury comprehended all the counties within the land ) and which doubtless the parliament considered , when they ordered , decemb. . . that the several classes in luncashire should be one province ; ( and of which we had before given you an account in our answer to your first paper ) if you had acquiesced in the authority of parliament , as sufficient for the ordering of such a matter , you would not have found fault with this for its novelty ; all laws that are newly made , though for the ease of the su●j●cts , being as liable to exception in that respect as this . your next reason why you charge our provincial assembly with novelty is , in regard of the place ( at preston ) but this exception was prevented in our answer ( unto which here you make no reply ) when we said , if provincial assemblies be warrantable , and have been of ancient use in the church , that having been long in disuse , they of late began to be held at preston , that could not justly incurre your censure ; and certainly the most famous synods and councils that have been , or that may be hereafter , must be all accused in regard of novelty , if this be a sufficient ground of accusation , even the first four general councils , of nice , constantinople , ephesus and chalcedon , those being all as new in regard of their places , where they were assembled at the time of their first meeting ( there having been never such assemblies convened in those places before ) as our provincial assembly was or is , that met , and still ordinarily doth at preston . but perhaps there is more strength in the last reason , why you charge it to be a new termed provincial assembly , when you say , it is new in respect of the persons constituting this assembly , lay-men presiding , and ruleing , and having decisive voyces in as ample a manner , as the highest and chiefest in holy orders , nor doth bishop usher ( as you say ) or what we alleadge out of him , make for such an assembly . but here . we must minde you , that we did not cite dr. usher , for to prove the antiquity of provincial assemblies , in regard of these members constituting them . let our answer be perused , it will be found to alleadge him for to prove the antiquity of the assemblies of the pastors of the churches , for the ordering church affairs , and having the power of ruleing them ; and because we did not know , whether you were not so fond on prelacy , as not to allow of these assemblies , we quoted dr. usher , for to prove their antiquity ; neither did we conceive , that dr. usher would have judged these assemblies , where the pastors of the churches are members , to have been wholly new , or the pastors to have lost their authority in them , because the ruling elders are admitted into them as members , whatever his own thoughts might be concerning them . . but as touching them we must further minde you , of what we have said before , that they are not meer lay-men , but duely and orderly called to an ecclesiastical office , although they never praeside in these assemblies as moderatours . and further that we have proved from antiquity , in our answer to your second paper , the being of such an officer in the church , in the time of origen , ambrose , augustine , optatus , and which is so clear , that the adversaries of this officer cannot deny it ; only they would have him to have been as an extraordinary church-guardian , or admitted on prudential grounds , which yet is but gratis dictum , as we have said . . we shall now only further add what is well observed by the provincial assembly of london , that sutlivius , ( a prelatical divine , and otherwise an opposer of the office of ruling elders , ) de concil . lib. . cap. . saith , that among the jews seniores tribuum , the elders of the tribes , did sit with the priests in judging controversies of the law of god ; hence he argues against bellarmine , that so it ought to be in the christian church also , because the priveledge of christians is no less , then the priveledge of the jewes . and it is not denyed by other prelatica ! divines , but by them held and proved , that men of abilities , which are not ministers , are to be admitted into general councils , ( as they have been also anciently , and which is too manifest to be denyed , it appearing to have been so from the ancientest historians , and subscriptions of councils ) and to vote in them as members of these assemblies . and therefore , however the ruling elders be be admitted into our provincial assemblies , as members , ( whom you account to be but lay-men ) and have decisive votes there , the assembly should not by you have been accused of novelty in this respect : for you see such as were no ministers , have been anciently admitted into synods and councils , to vote there as members , according to the old rule , quod tangit omnes , debet tractari ab omnibus . the gentlemens paper . sect. iv. well! b●t ( you say ) we go on and tell you , &c. but had your professions and expressions for peace , and unity , been as reall , and as cordiall as ours ; we had proceeded no further in this way of rejoynder , but closed hands , and hearts together , as in our last humble address appeareth . which certainly might have found a more ready compliance , and merited a far more civil and satisfactory answer , from such cordiall wishers of peace and unity , such godly and sober , such moderate spirited men , as you pretend to be . but you have required we should go on , and accordingly we go on to tell you , that other parts of your paper are full of darkness : to which you thus answer , we cannot apprehend any such darkness in our paper as you speak of ; but because you question what authority we have from the civil magistrate ; and the extent of it ; and your mistakes of our meaning , may perhaps some of them arise from your unacquaintedness with the rule we walk by ; although we were not to be blamed for any mistakes that might arise ab ignorantia juris ( whether simple or affected , that we determine not , but leave y●u to judge ) before we come to make answer more particularly to what follons , we are willing to be at some pains , to give you some farther account of the power , we are awarranted by the civill authority for to exercise , to what persons within our bounds it extends it self , &c. much pains you have taken , and that willingly , and spent much time , and paper too , which hath swelled your answer to so great a bulk , to prove that which was not oppugned , nor so much as quest oned by us , so impertinent to the business of our paper : though you have said you are not willing to spend time about impertinencies : by which ( however we go on yet ) you wheel about and are come to the pole you first started at , like a horse in a mill that travels all day , and is no further at night , then he was in the morning . you went about to prove your government established by civil authority , the first work you took in hand , you are no further yet , but going about to prove , out of your way quite ; but since you compell us to follow you a mile , we will walk with you twain , till we have conducted you ( if possible ) into the good old way again , by taking of your government from that establishment of authority , upon the proof whereof , the most considerable part ( as to the bulk of your answer ) doth insist . to prove your presbyterian government to be established by law , and to be warranted by the civil authority , you produce severall orders , and ordinances , but one more especially you instance of the lords and commons assembled in parliament bearing date the th august . which you say is without any limitation of time , and remains unrepealed to this day , nay more by the humble advice assented unto by his highness it receives strength . to which we answer , when you speak of a government establisht by law , we hope you mean , such , as hath the force and strength of a law , to binde the free born people of this nation , otherwayes you say nothing . if such a law you mean ; then we much question , whether your ordinance of lords and commons , though unrepealed to this day be of that force ; and seeing we be no lawyers , we shall not take upon us the determination of that point : but refer you in that particular , to the judgement , and resolution of the sages of the law ; who affirm , that nothing can have the force of a law to binde the people , without the concurrent consent of the three estates in parliament : my lord cooke is most full throughout his works , published by the speciall appointment of that long parliament : hear you him , for the parliament , concerning making and enacting of laws , consists of the king , the lords spiritual and temporall , and the c●mmons ; and it is no act unless it be made by the king , the lords and commons . again , if an act be made by the king and commons , this binds not , for it is no act of parliament . ibid. again , it is no act of parliament , but an ordinance , and therefore binds not . th part instit . fol . again , nothing can pass as a law , without the kings r●yal assent , and authority to binde the people . d part inst●● . fol. . see him also again in his instit . th part fol . where he cites severall charters and ordinances made in the behalf of the court of stann●ries and in the end saith , these things were done de facto ; b●t let us ●●rn our selves to that , which hath the force of a law. and in the same th part cap. . of the courts of forrests , fol. . see there a prescription good against a statute of ed. . cap. . because it was made but in affirmance of the common law of the forrest , and against such a statute a man may prescribe : and good also against the ordinance of . e. . and the onely reason given , is , because it was but an ordinance and no statute . an ordinance of both houses is no law of the land by their own confession ( meaning the parliament ) saith judge jenkins , part coll. ordinances , fol. . this was the onely law stood in force and binding , which was made by the concurrent consent of al● in the judgement of these sages , and was called the law of the land : none else in old time was judged valid , or to have the force and strength of a law : nor at this day will any ordinance of one or both houses be judged valid without his highness assent thereunto , as we humbly conceive . but admitting ordinances of one , or both houses of parliament , without the kings of old , or his highness assent of late , to have a● great a force and strength in them , and to be as valid to all intents and purposes , as if their assents were given thereto : yet this we affirm of your ordinance , setling presbyterian government throughout the kingdom of england , and dominion of wales , that it is made of little or no force at this day in respect of those severall subsequent acts granting liberty to all pious and conscientious christians throughout this land , to serve god in their own way of worship and disclpline , notwithstanding any law or ordinance to the contrary ; which though they amount not to an express , yet at least to an implicite repeal of your ordinance , so far as it is contrary to this liberty ; for leges posteriores priores contrarias abrogant . but stand you upon an express repeal ? then be pleased to peruse an act made anno . for relief of religious and peaceable people from the rigour of former acts of parliament in matters of religion . and to peruse a little better the humble advice by you in your answer alledged , and you will finde it far otherwise than you say . in the eleventh section , all ministers throughout the land , and their assemblies professing the true protestant christian religion , though of different judgement in worship or discipline , are all of them equally protected in the liberty of their profession ; have you liberty to exercise your church government amongst your selves ? they as much . have you protection ? others as much . what power have you that others have not ? are these within the bounds of your association , and subject to your government , unless they will renounce their baptism , and christianity ? nay , they have their way of worship , and protection in that way granted them as well as you : and as they may not revile or reproach , nor disturb you in your assemblies ; no more may you them in their assemblies , nor compell any by censures or penalties to submit to your government . is there a presbyterian government so setled by ordinance , as to compell any contrary to this liberty ? reade the act of . abovesaid , and you shall finde an express repeal : reade also the close of this section , and you shall finde an express repeal of it there also in these words , all laws , statutes , ordinances , and clauses in any law , statute , and ordinance , so far as they are contrary to the aforesaid liberty , be repealed . doth not this take from you what you may conceive was granted by former ordinances ? doth your presbyterian government ( for all your glosses upon it ) receive strength from hence ? doth the ordinance of the lords and commons assembled in parliament for setling presbyterian government throughout the land , remain yet unrepealed , for any thing you have seen or heard to the contrary ? yea , so you affirm , and would have us credit you . the animadversions of the class upon it . in the first place you charge us , that our professions and expressions for peace and unity , were not as cordial and real as yours ; but how is this proved ? scil . because in that answer we gave to your second paper , we put you upon the invalidateing the civil sanction for our government , being before warned by you of not running our selves into a praemunire . but let the reader judge , what incivility or unsatisfactoriness there was in this answer ; or whether there was any thing , that did not become cordial wishers of peace and unity , godly , sober and moderate spirited men , as we do not only pretend , but hope to approve our selves to be , both to god and men . if it be indeed inconsistent with , either an hearty desire of unity and peace , or with godliness and sobriety , to insist upon the authority of that parliament , that was instrumental for our freedome from prelatical bondage , and that setled the government , wherein we have acted , and that doth fully awarrant us for whatever we have acted therein ; and to insist upon this authority , when we were challenged as transgressors , in making laws and edicts contrary to the laws in force , then we must confess , we pretended only to be for peace and unity , when in our hearts we were not real for it . but as our own consciences accuse us not of dissembling , ( professing that which we never intended ) so we believe , whatever your censures of us be , others will be more equal judges , then to say , the answer we gave to your first paper , was any evidence thereof ; and such as know what some of you were in time past , will rather conclude that the urging the authority of parliament for the setling of our government , and the awarranting of our actings , was that indeed which you could not brook . secondly , but as you judge our answer to your second paper was uncivill , and not suitable to that moderation we made profession of ; so still you will have the answer we gave unto your first to be full of darkness ; although , even as you here represent it , it is very plain to any ordinary understanding , to hold forth thus much , that because the mistakes we saw you had run into , might perhaps some of them arise , from your unacquaintedness with the rule we walk by ( although we said , we were not to be blamed for any mistake , that might arise ab ignorantiâ juris , i. e. in you , as the whole tenour of the discourse shewes ; and therefore we added , whether simple or affected , that we determined not , but left it to you to judge of , who were most ; fit , to be judges in a matter of that nature , you therein knowing your own hearts best ) we were willing to be at some pains to acquaint you with it . this we desire might be taken notice of , because what is here manifestly our meaning , even from your own representation , is afterwards ‖ most grosly perverted by you ; for you would make the world to believe , that we assert such an absurd position as this , that we were not to be blamed , for our ignorance of the law , and then cry out of it as a strange saying . but you did warily forbear , the imputing any such thing to us here , where our words are too plain , to be so wrested ; and reserve this for another place , hoping the reader would , by that time he came thither , have forgotten , what you had here represented us to have said , and there take the matter wholly upon trust from you , believing us to be so farre devoid of reason , as you would there make us to be . but this is but a small part , in comparison of the injury you do us ; yet we desire you might see it , that you might not hereafter be charged with it , by him that is to be the supream judge betwixt you and us at the great day . thirdly , as touching the pains that we have taken , and of which you do here again complain , as having swelled our answer to so great a bulk , yea so as that the most considerable part thereof ( as to the bulk ) insists thereon , ( as you say ) scil . to prove our presbyterian government , to be warranted by the civil anthority ; and which you say , was not by you oppugned , nor so much as questioned by you ; as also touching your judging this discourse to be impertinent , we referre the reader unto what we have already said , in the sixth , seventh , eighth , and ninth animadversions on the first section of this paper ; as also to what we mind him of in the first animadversion on the third section thereof ; by perusal of all which , he will find how much you forgot your selves , when you come over and over again with such assertions , they having in them no more shew of truth , then only to evidence , that it is wearisome to you to hear of ordinances of parliament ; especially such as are for the setling of the presbyterian government , or what makes for our own necessary vindication , and to manifest that our actings in the management of that government , have been regular and orderly , according to the forme of church-government appointed by authority ; and to see that we took off that objection , that is commonly made against the presbyterian government , as being established by the parliament but for three yeares only ; and unto which purposes , all the orders , or ordinances of parliament , or rules by them given , and by us recited , tended ; and all which in the fourth section of it ( to which the complaint here refers ) takes not up above four leafes of our answer , which yet in your preface , your selves say is seven sheets . fourthly , but what you cannot make out with any colour of truth , you hope to do by scoffs and jeers ; and therefore you say , we wheel about , and are come to the pole we first started at , like an horse in a mill , that travels all day , and is no further at night then he was in the morning , in which also there is as little truth , as in your other assertions ; we having already shewed , that our first essay was , to give you some account , how the termes ( when we called this , the first class within the province of lancaster , which you had called ours ) were no other , then the parliament had given us by their order . that which we attempted in the fourth section of our answer ( to which you here reply ) was to shew , that the ordinances of parliament , for the presbyterian government , were still in force , and that those rules laid down in them , awarranted all our actings , and particularly what we had published in our several congregations in our paper ; and which whosoever doth not so start at , because they are ordinances of parliament , but that he keeps in his right mind , he will see to be different things . but you do still go on with your flowts , and will needs have it to be , that we went about to prove ( which is your own phrase and not ours ) our government to be established by civill authority , the first work we took in hand , and that we are no further yet , but going about to prove , ( your own phrase again ) as if the matter must needs be , as you say it is ; or therefore true , because you represent it to be so , after a scoffing manner . fifthly , and when you have thus pleased your selves with your taunting expressions , you now would profess to do us a kindness , being willing to conduct us ( if possible ) into the good old way again , by taking off our government from the establishment of authority , upon the proof whereof ( as you say ) so great a part of our answer doth insist . but seeing the way you herein go ( as will appear anon ) doth quite overthrow all other ordinances of parliament , as well as those that are for the establishment of the presbyterian government ; you must excuse us ; though upon your most earnest entreaty , we dare not follow you in this your way , being w●ll assured we should be then indeed out of our way quite . sixthly , but now you come to answer to the orders and ordinances of parliament by u●recited , and so to the ordinance of the lords and commons assembled in parliament , aug . establishing the forme of church government , to be used in the church of england and ireland , and which remaines ( as we said ) unrepealed to this day , and receives strength by the humble advice , assented to by his late highness , and which ordinance was by us more especially insisted on . but what is it that you alleadge , to take away the strength of any ordinance of parliament , that we made mention of in our answer ? in the first place you tell us , that when we speak of a government established by law , you hope we mean such as hath the strength and force of a law , to bind the free born people of this nation , and thereupon you question , whether our ordinance of the lords and commons , though unrepealed to this day , be of that force ; and touching this you referre us to the judgement and resolution of the sages of the law , affirming , that nothing can have the force of a law , to bind the people , without the concurrent consent of the three estates in parliament : and you instance particularly in the lord cook , and several passages in his institutes . in answer unto all which , we must needs in the first place ( as we did in our answer to your first paper ) apologize for our selves ; that being no lawyers , we shall not take upon us to determine any law case ; and that our cause in this particular , were fitter to be pleaded by the learned in the law , that have farre better abilities for it , then we have ; only till some of these undertake in this particular to plead for us , we hope we may be allowed , freely to speak for our selves . and here we shall not say all that we could , much less what persons better able to deal in an argument of this nature , might . but that which we shall say is , first something in the general ; then we shall proceed to answer more particularly . in the generall we say two things , . that if the ordinances of parliament for church government be of no force , because there was not the concurent consent of three estates to the making of them , then all ordinances of parliament ( without exception of any ) are null and void , and of no force to binde the people , as well as those that concern church government : and so it concerns all committees that have been throughout the land , and those that have acted under them , or do yet act , and all judges and justices , that have acted or do act , upon any ordinance of parliament , to consider what they have to say , to what you do here alledge against their proceedings , as well as against ours . nay then the act made anno , for relief of religious and peaceable people , that yet is afterwards much insisted on by you , is of no force ; for to that questionless there was not the concurrent consent of three estates in parliament . . that the parliament themselves , who made these ordinances , declared ; that , the king having not onely withdrawn himself from the parliament , but leavied war against it , salus populi was suprema lex ; and thereupon by ordinance of parliamēt they proceeded to settle the affairs both of church and state without his consent ; yea and to repeal some former acts ; and as they did expresly , when they passed the ordinance for the directory for worship ; repealing the acts of parliament , that had been passed formerly for the book of common prayer , as appears by their ordinance for that purpose of jan. d . and also when they passed another ordinance octob. . . for the abolishing of arch-bishops and bishops within the kingdom of england and dominion of w●les , by which they are expresly dis●nabled , to use or put in ure any archiepiscopall or episcopall jurisdiction , or authority , by force of any letters pattents from the crown , made or to be made , or by any other authority whatsoever , any law , statute , usage or custome to the contrary notwithstanding , as appears from the very words of that ordinance . and if we forget not , it was by them in those times further declared ; that however the king had withdrawn his person from the parliament , yet his royall authority could not be withdrawn . but we know , that what the parliament in those dayes acted , in the passing those and such like ordinances , was approved by the sages of the law , that in those times adhered to the parliament . and this will now lead us to return our more particular answer , to what you present , for to take away the obliging force of ordinances of parliament . and therefore , . we say , that that long parliament ( as you call it ) who did so much honour the lord cook , as to publish his works by their special appointment , did so well understand him , that they were well assured , there was not any thing in them , that condemned their proceedings as illegal : as on the contrary , we do thereupon conceive , that if he had been alive in those times , he would have justified them . and further we say ( under correction ) that all youalledg out of him , was and is to be understood in cases ordinary , not as it was in the times when the ordinances for church government , and other ordinances for the setling the affairs of the nation were passed , when the king had withdrawn himself from the parliament , and levyed war against it . . but to add some further confirmation to what we here assert ; be pleased to take notice that we meet with a book printed in this very year , . entituled , a collection of acts and ordinances of general use , made in the parliament , begun and held at westminster , the third day of november . and since unto the adjournment of the parliament begun and holden the th of septem . anno . and formerly published in print , which are here printed at large with marginall notes or abreviated ; being a continuation of that work from the end of mr. poltons collection , by henry scobell esq clerk of the parliament ; examined by the original records , and now printed by speciall order of parliament . in this book , as we finde the ordinance for the directory of worship , recited at large , and likewise the ordinance above mentioned , for the abolishing of archbishops and bishops within the kingdom of england and dominion of wales , so likewise we meet with the ordinance of aug. . . establishing the form of church government , to be used in the church of england , and ireland , after advice had with the assembly of divines ; and this recited at large , as will appear to any that will peruse that book . and being the design of that book was , to make a continuation of a collection of acts and ordinances of generall use , from the end of mr. poltons collection , as appears by the title of it ; the parliament , that appointed this book to be printed by their speciall order , and mr. scobell the clerk of the parliament , who collected these acts and ordinances , and examined them by the originall records , were much mistaken in the putting forth this book , that is also printed in a large black character , after the manner of the statutes ; if no ordinances of parliament have in them any force to oblige the people of this nation . . we have onely one thing more to add , sc . that in the th section of the humble advice , ( and whereof we minded you in our answer ) it is expresly provided , that the acts and ordinances not contrary thereunto , shall continue and remain in force : now that there is nothing in the form of church government contrary to any thing contained in the humble advice , we shall make out anon : but thus we hope , we have said that which may be sufficient , for answer to your first exception against the ordinances of parliament for church government , as not having the concurrent consent of the three estates , and to what you alledge out of the lord cooke . as touching what you urge out of judg jenkins , saying , an ordinance of both houses is no law of the land , by their own confession ( meaning the parliament ) . part coll. of ordinances , fol. ; we cannot give that credit to his representation of the parliament , ( he having been an opposer of it ) as to conclude thence , there is no force in any ordinance of parliament , to oblige the people of this nation ; considering that in some of their ordinances , they do , as we have said , expresly repeal former acts of parliament , made by the concurrent consent of the three estates ; and considering , that if they have any where any expressions to that purpose , they may be understood either of ordinances of parliament made in cases ordinary , when the king had not withdrawn himfelf from it , or concerning such as were of no long continuance , but for the present emergency ; or of such as were but temporary and long since expired ; and which sort of ordinances , mr. scobell in his preface to the book above mentioned , saith , he collected not ; but onely such whereof there is or may be daily use , as he there speaks . we have now donewith your first exception against the ordinances by us recited , for the establishing church government and come to your second ; for admitting ordinances of parliament , to have an obligatory force in them ; yet those that concern the establishment of the presbyterian government , you would have to be repealed . indeed here you said something , if you could bring forth any of those subsequent acts , that you speak of , ( granting liberty to pious people in the land ) that did repeal the ordinances for church government , either implicitly or expresly : for we shall not deny , that leges posteriores priores contrarias abrogant , but in this you fall short , as in the former . there is not any subsequent act or ordinance , that we have seen , or that you mention , that grants any liberty to any , which is denied in the form of church government . the act made , for relief of religious and peaceable people , from the rigour of former acts of parliament in matters of religion , ( and which you will have to be an express repeal ) doth not make void the ordinance which we act●on : it onely repeals the poenall statutes , that imposed mulcts and punishments on the offenders against those laws , in their bodies or estates : it doth not at all refer to the ecclesiasticall censures , nor so much as mention them , as will be clear to him that will peruse it . and so the ordinance establishing the form of church government , stands whole and entire , and untoucht at all by this act. but here we desire two things might be observed ; . that if this act stood good against our proceedings , repealing the ordinances establishing the presbyterian government , so as that the persons mentioned in it , were thereby exempt from all ecclesiasticall censure , then it must needs much more stand good against all other sorts of persons , that have no such ordinance awarranting their proceedings , and would be a barr in their way , that they could not censure with church censures any of their members . . that , being you in your papers do fully declare your selves for episcopacy ; and that the acts granting some indulgence to some persons , yet do still provide , that the liberty granted by them , should not be extended to popery and prelacy ; neither this nor any other act for the relief of any pious or concientious christians , can with any colour , be alledged by you , to the purpose for which you urge them . as touching the eleventh section of the humble advice , ( to which you referre us ) we had throughly perused it , and seriously weighed it , before you minded us of it : but we never did , neither do we as yet see any contrariety betwixt it , and the forme of church government established by ordinance of parliament . we finde still , as we told you in our answer , though you here neither take notice thereof , nor make any reply thereto ) that it seems clearly to own the directory for worship , and the forme of church government , as the publique profession of the nation for worship and government ; as we also said in our answer , there were the like expressions in the government of the commonwealth of england scotland and ireland , as it was publikely declared at westminster , decemb. . . pag. . sect. . and if you had pleased , you might have found , that whatever indulgence , is granted to any in this sect : it is there expresly provided , that that liberty be not extended to popery and prelacy . and therefore you , and all men may discern , that when you say ( speaking of the humble advice ) that in the eleventh section , all ministers throughout the land and their assemblies , professing the true protestant religion , though of different judgments in worship and discipline , are all of them equally protected in the liberty of their profession , that proposition is a great deal larger , then the humble advice will allow of ; it expresly concluding , even from that protection allowed to some others , the way of prelacy , though it should be set up by some ministers and others of the protestant religion ; and therefore all ministers and their assemblies , though professing the protestant religion , cannot equally lay claim to the protection there spoken of . but for answer to all that you here urge out of this eleventh section , of the humble advice , we shall say two things . . that as your selves speak only of protection , allowed by it , to some persons of different judgement in worship or discipline , so whoever will peruse this section , shall not find , that it saith one word , touching the restraint of the exercise of church-discipline towards any ; when it speaks of some ( that shall differ in other things ( sc . that had been mentioned particularly before ) in doctrine , worship or discipline , from the publick profession held forth , to whom it allows protection from injury , as it grants them a freedom from mulcts and civil penalties ; and then after of such ministers , or publick preachers , who shall agree with the publick profession in matters of faith , although in their judgement and practice they differ in matters of worship and discipline , whom it makes capable , ( being otherwise duely qualified and duely approved ) of some special grace and favour , that the former sort are not capable of ; it is plain from those expressions , that it owns a publique discipline , which is not held forth any where , but in the forme of church government , established by ordinance of parliament for the church of england and ireland , aug. . . that hath been often times mentioned . but you will not find , that the exercise of this publick discipline held forth , is any where at all in this section prohibited , or that it is restrained in regard of its exercise towards any , or limited only in that respect , to the ministers and assemblies of this or the other perswasion . and yet that this publick discipline held forth , as aforesaid , might be free from all suspition of any undue rigour or harshness towards any ; we shall here mention one rule ( which we recited , with several other things , in our answer to your first paper ) touching the order prescribed in the forme of church government , of proceeding to excommunication , which runs in these words ; but the persons who hold other errours in judgment , about points wherein learned and godly men possibly may or do differ , and which subvert not the faith , nor are destructive to godliness , or that be guilty of such sins of infirmity , as are commonly found in the children of god , or being otherwise sound in the faith , and holy in life , ( and so not falling under censure by the former rules ) endeavour to keep the unity of the spirit in the bond of peace , and do yet out of conscience , not come up to the observation of all those rules , which are or shall be established by authority , for regulating the outward worship of god , and government of his church , the sentence of excommunication for these causes shall not be denounced against them . by this one rule it is very clear , that as this discipline is not to be accused of undue severity , so there is no repugnancy between the humble advice and it . . that which in the second place we have to say , is , that admitting your proposition were fully as large in the humble advice , in regard of the persons to whom you would have liberty to be extended , as you have laid it down ( which yet we have shewed is not so ) yet how inconsequently do you argue ? when you will inferre an exemption of persons from church censures , authorized to be exercised by the forme of church government , from the humble advice , because it affords them a protection against civil injuries . as if this proposition were most certainly true ; all those , that according to the humble advice , are to be protected against civil injuries , are thereby exempted from church censures ; and yet this must be proved , or your consequence is never proved . but to make that out , we shall allow you time , and in the mean season must deny it . and so now all you have , to the conclusion of this section , is but meer varnish ; although we are able to tell you , as we have told you even now , and often before , what power is granted unto us ( who act by an unrepealed ordinance of parliament , and yet in force ) that others have not ; although when you say , are these within the bounds of our association , subject to our government , unless they will renounce their baptism and christianity ? ( and which you would represent us to assert , in that recital you make of our words in the beginning of the next section ) you do therein manifestly offer violence to the words of our answer : for if the reader peruse the first part of the fifth section of our answer , he may there find , that we declared our selves in the first place , fully against those of the separation , and concluded that discourse with these words , that hereupon our work was not to constitute churches , but to reforme them only : and that therefore none within our bounds , except they shall renounce christianity and their baptisme , can be deemed by us to be without in the apostles sense ; this being our answer , to what you had pressed us with , in your first paper , pleading your exemption from under our governement , from the words of the apostle , and saying , for what have you to do , to judge those that are without ? the conclusion then that we inferd , did answer that argument you urged from the apostles words . for its plain from our declaring our selves , we judged none to be without in the apostles sense , but only heathens , of whom the apostle spake ; or such , as having formerly professed christianity , did renounce it , and their baptisme ; and that therefore none could be exempted , by those words of the apostle , from being within the verge of our presbyterian governement ; which was the inference we thereupon made . by all which it is very clear , in what sense those words were to be taken , that you here mention ; and that we did not say , that except men did renounce christianity and their baptisme , they were subject to our government , ( as you would have it to be ) but that they could not be judged by us , to be without in the apostles sense , except they should make so great an apostacy ; and wherein we were more liberal and charitable toward you , then you were toward your selves . it is one thing , that makes a member of the catholick visible church , and another , that makes a member of this or that particular church ; as it is also true , that the censures of the church , government , offices , and ordinances are first given to the universal visible church , before they be given to this or that particular church ; although it be true also , that he who is a member of the catholick church , must also be a member of some particular church , under the discipline and government thereof . but we did not argue from what made you members of the catholick church , to prove you to be members of some one or other of our particular churches , and so to be under the government of this class ; this we prove from individuating circumstances , because within the bounds of our association appointed by authority of parliament , and other circumstances . and so we do not say , that except men renounce christianity and their baptisme , they are subject to our government ; but we say , we look upon all those within the bounds of our association , who have not renounced christianity and their baptisme ( of which sort we know not any amongst us ) as persons we have an inspection over , and appointed by ordinance of parliament to be subject to our government ; which yet we exercise towards all , according to those rules , and that moderation , that is prescribed in the forme of church government . and thus we have answered , all that you have here presented , to take off our government from its establishment by the civil sanction ; for it is not your coming over again with the act of . already answered , and bidding us to read it ; nor your bidding us to read the close of the eleventh section of the humble advice , and not proving any thing in the form of church government to be contrary to it , that will prove either an expresse or implicit repeal , though pressed with never so much vehemency of expressions ; that onely proclaim your heat , and earnest desire to have it so ; and how gladly you would be believed upon your word , and confidence in this matter , when you want further arguments to make out what you say . the gentlemens paper . sect. v. and thus having proved your presbyterian government to have the civil sanction ( just thus and no otherwise ) you come now to answer more particularly to that which follows ; and first you explicate ( what was before dark unto us ) who are meant , by the many persons of all sorts , that are members of congregations , &c. and you tell us all persons are within your verge ; none without except they will renounce christianity and their baptisme , but are within the verge of your presbyterian government ; their not associating with you in regard of government , doth not exempt them from censure by it , &c. independents , anabaptists , and others ; all are subject , and censured by your government , if they should be such offenders as by the rule thereof are justly censurable ; it being not a matter arbitrary , for private persons at their own will and pleasure to exempt themselves from under that ecclesiasticall government that is setled by authority . here gentlemen you may do well to consider , whether you do not subject your selves to the contempt and scorn of all other parties , who conceit they have as full power by their rules of church discipline to censure you , as you have them ( jam sumus ergo pares ) yet they dare not censure or punish any out of their church membership , contrary to the severall acts made for toleration . to the act of the . september . and to the express article in the humble advice above mentioned ; if you be so bold , we have told you before , and tell you again , an ordinance of lords and commons for setling of your fresbyterian government , will be no sufficient plea , for your actings contrary to the known laws since made , but will prove you contemners of all civil power , and may run you upon a premunire . but here you seem offended at us for calling presbytery a common fold . what ? presbytery a known scripture expression , tim. . and interpreted by sundry of the fathers , as we do ( as hath been before declared ) to be tearmed a common fold ? you might have used a more civil expression . what ? presbytery interpreted by sundry of the fathers as you do ? how is that ? we shall tell you the fathers are different in the sense , and interpretation of this word presbytery , in the scripture expression , tim. . the latine fathers generally , as hierome , ambrose , primasius , anselm , and others , taking this word presbytery , for the function , which timothy received when he was made bishop or priest ; and thus calvin takes it in his institutes . quod de impositione manuum presbyterii dicitur , ●non ità accipio quasi paulus de seniorum collegio loquatur , sedhoc nomine ordinationem ipsam intelligo . the greek fathers as ignatius , chrysostome , theodoret , theophilact , oecumenius , and others , and some few of the latines also taking it for the company of presbyters ( i. e. ) bishops who lay hands on the new made bishops or priests ; and in this sense likewise in his comment upon this place it is interpreted by calvin ; saying , presbyterium , qui hic collectivum nomen esse putant , pro collegio presbyterorum positum , rectè s●n●iunt meo judicio . although he is here as flat opposite to his former judgement , as high noon , is to midnight : and we fear we shall find you as wavering and unsetled in yours , when it comes to scanning . for divers of the fathers ( you say ) interpret this word as you do , and as you have before declared . now how you interpret it , and where to find this place , where it is before declared , that your interpretation agreeth with sundry of the fathers , we have not yet discovered . indeed we find you quoting dr vsher that learned and reverend antiquary , to prove the antiquity of synods and assemblies , and thereby you think he vindicates your assemblies , in our thoughts , from all suspition of novelty . we find also by you out of him , there quoted certain fathers , as first ignatius , who by presbytery mentioned by paul , tim. . . did understand the community of the rest of the presbyters or elders ; and for further proof tertullian is alledged in his generall apologie for christians , that old-beaten saying by you and your party , praesident probati quique seniores , &c. now do these interpret as you do ? is presbytery such as you pretend to be established by ordinance of parliament , and such as you stand for in your sense , is it we say so understood by dr vsher , and doth he bring in these fathers speaking in this sense ? if we press you to stand to their opinion and sense , you will run back ; how may you then for shame assert that their interpretation is the same with yours ? dr vshers judgement of assemblies agreeth with yours ? and his proposals of assemblies are the same in substance with yours ? whom you quote ( you say ) as more likely to sway with us , in case we do differ from you in this point . and here these fathers are brought in , giving the same interpretation as you do : will you thus confidently assert this , and stand to nothing ; have you two hearts , and not one forehead ? in our last adress , we offered to stand to dr vshers judgement , and you declined your own man : we submit to the interpretation of those fathers there alledged by him , touching the word presbytery , which you say is the same with yours . can you so cordially joyn your selves in dr bernards wish , and heartily recommend it to others to close therein ? can you thus tender the judgement of dr vsher , as an umpire , and composer of differences betwixt us , and alleadge these fathers on your behalf ▪ and when we would close with you , upon your own tearms , run back and eat your own words ? presbytery in their's , and scripture expression we reverence ; but yours we still tearm a common-fold , and those godly pretences of yours as so many wast papers , wherein your presbytery is wrapped , to make it look more handsomely , and pass more currently . whereat again you are no little offended and say , we do earnestly desire , that in the examination of your consciences , you would seriously consider whether you have not both transgressed the rules of charity in passing such hard censures upon us , and also usurped that which belongs not to you , in making your selves judges of what falls not under your cognizance : to which we answer ; those words are not our own , they are borrowed of another ; if you would know the author , we must tell you , it was the late king in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is gone before , and you must follow after . and we leave it to the tribunal at the great day to be determined , whether he or you , have more transgressed the rules of charity , in passing such hard censures upon one another , and also usurped that which belongs not to you , in making your selves judges of what falls not under your cognizance ; the things , ( as you say ) men ioned , belonging onely to be tried by your and our master , to whom we must all stand or fall . the animadversions of the class upon it . . although we will neither flout at you , nor triumph over you , as you do over us ( as if you had quite taken away our claime to the civil sanction , and made all that we had said for it void ) yet we doubt not but the reader will judg , that what you attempted with great confidence , you have performed but so and so , weakly and no otherwise . and as touching what you now recite , out of our answer , we desire the reader not to take it upon your representation , but to peruse himself the whole fift section thereof , you having not dealt fairly with us : your representation being neither full nor candid ; we not concluding , as we have already shewed , that except men will renounce christianity and their baptisme , they are within the verge of our presbyterian government ; but that except they renounce christianity and their baptisme , they are not without in the apostles sense ; although , because they are within our bounds , we look upon all such , as under our government , according to ordinance of parliament , as we have said before . . neither shall we upon this assertion , have any cause to fear the contempt and scorn of any other parties , there being none , but the presbyterian party onely , that can lay claim to the civil sanction , for the establishment of that government which they exercise , as you ( who would gladly croud your selves into the number of those , to whom some indulgence is granted , have no liberty granted you by any of the acts , that have been made since the ordinance of aug. . . that established the presbyterian government ; you not being under the character of the persons spoken of , either in the act of the . of septemb. , or the humble advice , or any other ; you being for prelacy , that is excluded from that indulgence , granted unto others . nay you might have known , that for reading the common prayer book , such persons are punishable , by the act for ejecting of scandalous ministers ; and therefore if you , or any of you ( who are members of our severall congregations , and within the bounds of our association ) shall be found at any time justly censurable by the rules of our government , it will be no great boldness for us , to proceed to censure you , we being backed with an ordinance of parliament , that still stands in force , against any thing you have alledged to the contrary , and therefore do not fear your threatning us again with a premunire . . we were offended at you , for calling presbytery a●common fold , and instead of removing that offence given , you encrease it . but you first represent in your paraphrase upon our words , after your own manner , the ground of the offence taken , and then return your answer ; in which we observe , ( that you might with more freedom lash at presbytery and us ) you are here pleased , to enlarge your selves , upon a very few words of ours , brought in by way of a parenthesis onely , though in other parts of your reply , you leave whole leaves untoucht ; and often say nothing at all , to severall considerable things in our answer , to which you should have spoken : yea in the fifth section of this your reply , you pass over in silence , all that we had said in the beginning of the fifth section of our answer ; wherein we had declared our selves against those of the separation , in severall positions , thereby making way to the answer we gave , how we understood the apostle , when he spake concerning such as were without ; which you took no notice of , but rent part of our words from what went before , and wrested them from their proper sense , as we have shewd before . and not only this , but when in your first paper , you had upbraided us , with the garnishing of our government , with the specious title of christs government , throne and scepter , and we had answered you out of your own paper , and shewed , from the expressions you had therein used concerning the government , that you are for , that that with you must be christs government , throne and scepter ; and that therefore , we were not to be condemned , if we had used such expressions concerning our government , till you had convinced us that it was not such ; yet all this is passed over , without so much as mentioning what we had said , or returning any answer to it ; as if it were nothing for you to upbraid us with what , if it were a transgression , you your selves were found guilty of ; and when we had so answered it , to say nothing to it ; the like whereunto you do also here practice , in saying nothing to what we had answered , when you had told us , that it was the chief design of the paper , we published in our congregations , to subject all to our government . for in our answer we first apologized for our selvs , professing , that though we were charged by some to affect dominion , &c. yet the government of the church was but ministeriall , and that we acknowledged all subjection to the civil magistrate ; and then we retorted upon you thus , and said , that you being for the setling a government in the church , we did not judg you to be so irrationall , as to be for a government , and yet deny subjection to it ; whence also it was clear , that that was not to be condemned in us , which you would justifie in your selves : yet about this also in this your reply , there is deep silence . but thus we have shewed , how you are pleased to severall things in our answer to say nothing , as it will be evident to the reader , you say as good as nothing in sundry places , where you would seem to say something ; and yet you would be thought to say , what might be sufficient to give us satisfaction . for in your second paper , speaking to one head of our answer . sc . that about ruleing elders , you said you would proceed to shew us , that lay-elders ( as you call them ) are not meant in the texts by us alledged ; briefly thus , but more largely hereafter , if what is comprehended in this paper be not judged satisfactory ; and yet when you should come in this reply in the next section , to make this appear more fully , you say nothing to the texts we urged , but only , that they are too generall , to prove our ruling presbytery out of ; and tell us of wresting the scriptures , with such like expressions , suitable to your way of replying all along , and which we doubt not but the wise reader will of himself observe ; onely we thought it requisite , upon the occasion you here give us , to mind him of it , that he might the better observe you through your whole reply . but we shall now examine , whether we had not just cause to be offended at you , for your calling presbytery a common fould . one of the reasons , which we g●ve , you mention , and that indeed which was the chief ; yet there was another given in that parenthesis , which you touch not on , sc . that out of respect to the authority ordaining it , you might have used a more civil expression . but this it seems you had no minde to meddle with , the authority of that parliament , that setled the presbyterian government , being of little esteem with those of you , that were either actually engaged with , or friends unto the party that fought against it ; and whereupon it is no great wonder , that you omit this reason of our offence . but the other you speak to , and that with some more freedom , then doth become you , as we shall shew anon . this other reason was this , considering the word presbytery is a known scripture expression , tim. . and interpreted by sundry of the fathers , as we do , as hath been declared before ; you might have used a more civil expression . in answer unto this , . you tell us , the fathers are different in the sense and interpretation of this word presbytery , in the scripture expression tim. . and we must tell you , that of what low and cheap abilities soever we may be accounted with you , yet this different interpretation of this place ( whereof you would seem to inform us , out of the fathers ) we have been long since acquainted with : onely when you alledg the greek fathers , as ignatius , chrysostome , theodoret , theophilac● , oecumenius , and others , and some few of the latines also , taking the word presbytery for the company of presbyters , i. e. bishops , who lay hand on the new made bishops or priests ; you must hereupon , . acknowledg , that these fathers held bishops and presbyters to be all one , else how could they understand by presbyters , the bishops who lay hands on the new made bishops or priests , you do here represent them to explain the word ( presbyters ) by bishops , and the word ( bishops ) by priests , ( which word is the same in sense with presbyters ) which is manifestly to make bishops and presbyters all one . this we desire to be took notice of , because when you may come hereafter to be pressed with it , we fear you , that are so ready to charge us therewith , will your selve● run back and eat your own words . . you confess , that they expound this word , touching the company of presbyters ; which is enough for our vindication , when we said that tim was interpreted by sundry of the fathers as we do . . and whereas you say , they take it for the company of presbyters , i. e. bishops who lay hands on the new made bishops or priests , explaining the word ( presbyters ) by bishops , and again the word ( bishops ) by priests ( that is a quipollent to the word presbyters ) you must hence be forced to confess , that these fathers acknowledged , the ordination by presbyters only , to be valid ; they by their explication of themselves , by you alleadged , making bishops and presbyters ( who without controversie laid on hands ) all one . and therefore if you here be of the mind of these fathers , by your selves produced , you must retract your opinion , formerly declared with much confidence , against the ordination by presbyters only . there is no place for you here to evade , except you shall say , that the fathers by you alleadged ( and explaining the word presbyters by bishops , or you expounding them so ) by bishops understand such bishops , as were superiour to presbyters , either in order and jurisdiction , or at least in degree ; ( and whom you will have to concurre at the least , and preside in the ordination , or it is null and void ) but this is to say that the fathers , expounding the scripture , do make it a nose of wax , and in effect to assert , that quidlibet may be drawn ex quolibet . for if by presbyters that are expresly mentioned , not presbyters themselves , but another and distinct sort of persons are to be understood , never called in scripture by that name , may we not by this rule of exposition make the scripture speak what we please , according to our own fancies , and contrary to the express words of the text ? to say nothing , that this evasion ( if admitted ) would not help the matter at all ; feeing you do here represent the fathers , not only explaining the word ( presbyters ) by bishops , but again explaining the word ( b●shops ) by priests ( the same word in sense with presbyters ) and so making them every way one ; because they make these words bishops and presbyters mutually to explain one another . . we have done with the different interpretation of the fathers upon the text , tim. . and now we come to calvin , whom you bring in here , as contrary to himself , in that exposition that he gives upon it . but we see , you have a mind to asperse him , ( though he be so farre above you , in regard of that deserved praise , that he hath throughout the churches , that it is not your biting at him , that can detract any thing from him ) else you would not have said , that in his comment upon this place , he is as farre opposite to his judgement delivered in his institutions , as high noon is to midnight . for however in his comment upon this place , he first saith , presbyterium qui hic collectivum nomen esse putant , pro collegio presbyterorum positum , recté sentiunt meo judicio , yet he addes ; tametsi omnibus expensis , diversum sensum non malé quadrare fateor , ut sit nomen officij ; ceremoniam pro ipso ●actu posuit ; and which is the sense that in his institutions he doth adhere to . but calvin must not have leave from you , first to alledg one interpretation , as that which in his judgement was probably true , and so to approve of it ; and afterward , upon consideration of all things , he thought were to be weighed , to conclude with another ; if he do , and thus deliver himself in his comment u●on this place , he is flat opposite to himself in his institutions , as you judge , though we believe , all equall judges , will be more candid toward him , then to approve of your censure of him in this particular . . but it may be , this of calvin was mentioned by you , that thence you might take the occasion to have a fling at us . for after you had aspersed him , you say , you fear you shall find us as wavering and unsetled in our judgments , when it comes to scanning . but wherein ? for that we said , divers of the fathers did interpret this word ( presbytery ) as we did , and as we said had been declared before . that which in our answer we said , had been declared before , referd to what we had before ( sc . in the latter part of the third section of it ) alledged out of dr. usher , in his reduction of episcopacy unto the forme of synodicall government ; where he proves from several of the fathers , and from the th council of carthage , that presbyters had a hand in the administration of the discipline of christ . we produced him , alledging the fathers you here make mention of ; and you your selves , even now alledged many more , interpreting the word ( presbytery ) used tim. . in the same sense that we concurre with ; and which concurrent sense of ours with the fathers we declared , in that short parenthesis on which you do thus enlarge , when we said , the fathers did understand the word ( presbytery ) as we do . but now what is it that you lay to our charge ? or what is it that is our offence , with which you here upbraid us ? you tell us , it is because we said , the fathers understood the word ( presbytery ) as we did , and because we produce dr. usher , speaking in this sense . but as to the preaching presbyters ( and which was all that in the place above-mentioned in our answer , we alleadged him to bring in the fathers to speak for ) is not this clear and manifest to him that will either peruse what he hath , or what you acknowledg , we alleadge out of him , or shall but consider what fathers you your selves do say , do expound tim. . touching the company of presbyters , i. e. the bishops that lay on hands ? and therefore if you press us herein to stand to their sense and interpretation , by us alleadged out of dr. usher , we shall not run back , nor have any cause to be ashamed , when we assert , that their interpretation of the word ( presbytery ) is the same with ours . yes say you , we may be ashamed to say so . for that presbytery , which we say is established by ordinance of parliament , and is that which we stand for , and which when we speak of the government of the church by presbytery , do mean by that word , is not the same with that presbytery , which the fathers understand . and this we suppose you say , because you judge , the fathers do not comprehend the ruling elders under the word ( presbytery ) mentioned , tim. . to which we answer , that where we alledged the fathers out of dr. usher , we never produced them for any such purpose , as to prove , that the ruling elders were comprehended under the word ( presbytery ) tim. . only we thought to gain upon you by steps , and from what dr. usher alledged the fathers for , thence to inferre the antiquity of assemblies , where the pastors of the church are members , have decisive votes , and a right to rule ; and unto which if you assented , we judged , then we were so farre agreed ; and which was the reason why , mentioning his proposal of assemblies , we said , they were the same in substance with ours , ( and for the reason of which expression , we have in this our answer to this your paper , given a full account before , and to prevent repetition , do referre the reader thither ) however the ruling elders be admitted into them as members ; although we desire the reader to take notice , and do mind you thereof , that we have shewed , that it is no novel thing , for to admit such to have decisive votes in synods and councils , that were never ordained to preach and administer the sacraments ; and that we have alleadged testimonies of the ancients , for to prove the being of such an officer , as the ruling elder in their times ; and consequently , that he was a member of the ecclesiastical consistory . but we have thus shewed , for what sense of the word ( presbytery ) we alleadged the fathers out of dr. usher ; as it will be manifest to him that will peruse our answer , in that place where we cite them . and now we leave it to the reader to judge , whether we have for this , merited such language from you , as here you give us . do we confidently assert , that the fathers give the same interpretation of the word ( presbytery ) as we d● , and yet stand to nothing ? do we not still own , that very sense of the word ( presbytery ) tim. . which you your selves produce sundry of them to give ? where then is our wavering or unsetledness in our judgements , that you charge us with ? or in what do we run back , eating our own words , as you here say we do ? but this is but a little matter in comparison ; for you will have us hereupon , to have two hearts , and not one ferehead . but what ? were we in your second paper ; your dear friends ; nay more , brethren , dearly beloved to you in the lord ? and are we now become monsters in christianity , having two hearts , and have not that common shamefastness , that might be found even amongst heathens , having not one forehead ? we leave it to the reader to judge , how cordial you were , in those sugared words you gave us there , when you do here thus vent the rancor , that was in your hearts , and that upon so sseight an occasion ; doubtless the answer we gave in words to your second paper , could give no just cause , for such unchristian and uncivil censures to pass upon us ; neither was there any thing , in that part of our answer to your first paper ( which your selves acknowledge was full of civillity towards you ) unto which you here reply , that gave any such occasion ; the fathers we quoted out of dr. usher , being for such a sense of the word ( presbytery ) as we cited them for . but your uncharitableness , in passing such hard censures upon us , is not all ; for you do also here charge us with sundry manifest untruths . for we never quoted dr. usher , who in his proposals is expresly for moderate episcopacy ( which we as expresly cautioned against ) as our own man , whom we declined or tendered his judgment , as an umpire and composer of differences betwixt us , as you here say ; although we reverence him , as a man that was learned and godly , and of a farre different spirit from the generality of those , that dote upon episcopacy ; but for what purpose we quoted him , and how farre we accord with him , we have , as in answer to this occasionally , so fully declared our s●lves before , in our answer to your second paper . and therefore you should not have been thus rash , as to impute such things to us , for which there is not the least shew of truth ; as there is not any in what you further adde , saying , that you would have closed with us on our own termes ; unto which we have spoken sufficiently , in the beginning of this answer to this paper , shewing how much you forgot your selves , when you said so before . and we must further tell you , that however you may conceive of us , yet we can still profess with a good conscience , that we can cordially our selves joyn in dr. bernards wish , and heartily recommend it to all sober spirited and godly persons , that are sound in the main points of religion ( though of different opinions in some things touching church government ) that they would close therein ; there be nothing more that we long after , then an happy healing of breaches amongst those that are the children of peace . . we having thus vindicated our selves , do now come to what followes , where you say , that presbytery in the fathers and scripture expressions you reverence ; but ours you still term a common fold , and th●se godly pretences of ours , ( as you call them ) as so many waste papers , wherein our presbytery ( you say ) is wrapped , to make it look more handsomely , and pass more currantly . but if you had reverenced scripture expressions , as it had been meet you should , you would have abstained from terming our presbytery a common fold ; that presbytery , which you acknowledge to be the scripture expression , according to the interpretation of the fathers by you alleadged , being thereby reproached ; that being presbytery still , and part of that , that by you is so ignominiously spoken of , as ( seeing it is disputed betwixt you and us , whether ruling elders be not comprehended under the latitude of the word presbytery , when speech is touching the ecclesiastical judicatory ) due reverence unto scriptural institutions would have withheld you , from coming near to the vilifying that , which you are not certain , but may be of god ; especially considering , how the reformed churches abroad , the late reverend , pious , and learned assembly of divines at home , the provincial assembly of london , and the ministers of the provincial assembly of this county ( to which you owe respect ) do all conceive the ruling elders to be officers of the church , appointed therein by christ ; and so consequently may be comprehended , under the latitude of the word presbytery . but the truth is , we have cause to fear , that you , or most of you , are so much devoted to episcopacy , that presbytery in any sense , is not any further in esteem with you , as any government of the church to be owned by you , but as you apprehend in this juncture of affairs , it being admitted for the present , with prelacy moderated , might be a step to erect again in time , episcopacy in its full height ; and which we judge to be that cause , which in your preface to these papers you have printed , you profess to love ; as we do also conceive , we may further say , without transgression of any rules of charity , that if the late king had not been too much bent for the upholding of that kind of episcopacy , that was on foot in his time ( that spoiled the pastors of the churches of that rule , which our church acknowledged , did of right belong to them ) and had not been therein backed with the concurrence of some of you , and sundry others throughout the land , that were therein fully of his mind ; the proposals of dr. usher , touching the reduction of episcopacy , to the forme of synodical government , had been more readily complied with , then they were , to the prevention ( in likelihood ) in a good measure , of those troubles , that afterward did arise about church government . but however , there was no reason , why either he , or you should have called presbytery a common fold ; or why you should , though you had been backed with the authority of the greatest prince on earth , have called it the anguis in herbâ , whereof you had need to beware , and to which you here say nothing , though you used that expression concerning it , in your first paper . and whereas you had also there said , referring to the paper we published in our several congregations ) that she came ushered in with godly pretence of sorrow for the sins and ignorance of the times , and the duty incumbent on us , to exercise the power that christ had committed to us , for edification and not destruction , and then said , that these were but so many wast papers , wherein presbytery was wrapped up , to make it look more handsomely and pass more currently , yet that is no purgation of you from your uncharitable censuring of us , and usurping that which belonged not to you , in making your selves judges of that which fell not under your cognizance , and which was that , which we had charged you with in our answer ; but from which you do not here acquit yourselves . but as touching our selves , we are not conscious , that we have so farre transgressed the rules of charity , in passing hard censures either upon him , you , or any others , but that we may approve our selves here to god , touching our innocency herein , and the sincerity of our hearts ; and hereafter , stand with boldness , before the tribunal of the great god and our saviour jesus christ , at the great day ; and we do heartily wish , that neither any of you , or any others throughout these nations , who adhered to the late king , in that war he levyed against the parliament , had given the occasion , justly to be complained of at that day , as therein his greatest enemies . the gentlemens paper . sect. vi. and now we come ( you say ) to frame an objection out of your paper , and return our answer , profeising that we pray for the establishment of such a church government throughout his highness dominions , as is consonant to the will of god , and universal practise of primitive churches : by which two ( viz. ) the will of god , and uinversal practise of churches , we seem to make up the rule ( as you say ) for deciding of controversies of this nature , or of any other in matters of religion : in which you profess to differ greatly from us , as not sound and orthodox . for the word of god is the onely rule to judg of matters of this nature , or of any other matters of religion , and therefore away with the constant and universal practise of the church . we might have cut the matter a great deal shorter and said , that we are for the establishment of that government that is most consonant to the will of god , revealed in scriptures , and that the word of god alone should determine this controversie , &c. who can forbear laughter , to see scripturists under the gospel ( as these under the law , templum domini , templum domini . ) crie verbum domini , verbum domiui , nothing but scripture , the word of god being there the onely rule of faith and manners ? take to your bibles then , and burn all other books , as the anabaptists of old did , who when they and their bibles were left together , what strange and phantastical opinion soever came into their brain ? their usual manner was to say , the spirit taught it them : as mr hooker in his preface to his eccles . pol. the determination of councils , and fathers , and the churches universal practise for matters of church government , must all be abandoned , and then to that old question of the papists , where was your church before lutber ? or that of ours to you , where was your church before calvin ? ( just like the arguing of the samaritanes with the je●●s , about the antiquity of their church on mount gerizim , recorded by joseplus ) per saltum , by a high jump over all the universal practise and successions of the church , you can make your church and church government as ancient as you list , by saying it is to be found in the scriptures , referring it to christ , and the apostles ; nay higher yet , if you please , to the jewish sanhedrim . years at least before christ mr henderson will assist you much in th●s , who in his dispute with his majesty , averring that presbyterian government was never practised before calvins time , replyeth ; your majesty knows the cammon objection of the papists against the reformed churches , where was your church , your reformation , your doctrine before luthers time ? one part of the common answer is ; it is to be sound in the scriptures ; the same i affirm of presbyterian government . thus he . make you such defence in behalf of your church ; but ( thanks be to god ) the protestant cause hath not , doth not , nor ( we hope ) will ever want far abler disputants and champions , in her defence against her adversaries , then he or you be . for though we grant , and shall ever pay that reverence to the sacred scriptures , that it is an unsallible unerring rule , yet may we not crie up scripture to the contempt and neglect of the church , which the scripture it self teacheth men both to honour and obey . we will indeavour therefore to give either their due according to christs institution , that the scripture , where it is plain , should guide the church , and the church , where there 's doubt or difficulty , should expound the scriptures as saith a bishop : and you your selves may remember what you affirm of general councils ( the churches representative ) nay more of your provincial assemblies , even in your answer to that you call the preface to our paper , that there is in them invested an authoritative juridicall power ( to whose authority you profess your selves to be subject , and to which all ought to submit , alledging cor. . . matth. . and acts . for proof hereof ) to inquire into , trie , examine , censure and judge of matters of doctrine , as well as of discipline ; and tax us , as if we refused to submit in such matters , to the judgement of a general council . though here you retract and eat your own words , casting it out as unsound and hetrodox , what was before a christians duty to practise . you still own subjection in matters of doctrine , and discipline , to the judgement and determination of your provincial assemblies , though you deny the authority of general councils , and the catholique church ; that those should be our guide , and rule , and comment upon the word of god , to tell us , what is his will revealed there , touching church government , and discipline . said we not truely , that you seem to submit to your provincial , what you will hardly grant to a general council ? but the church ( as we have said ) where there 's doubt or difficulty , may expound the scripture , though it be tied ( as you have said ) to the rule of gods words in such proceedings , as judges to the law , and we are concluded , and bound up by that , as we are to those cases in the law , which are the judgement and exposition of the judges , upon the dark places of the same . the churches exposition and practise is our rule in such cases , and the best rule too : as our late king affirmeth , ( viz. ) where the scripture is not so clear , and punctuall in precepts , there the constant and vniversal practise of the church , in things not contrary to reason , faith , good manners , or any positive command , is the best rule that christians can follow . so when there is a difference about ●nterpretation of scripture ( that we may not seem to abound in our own sense , or give way to private interpretation , dominari fidei , to lord it over the faith of others ) we are not to utter our own phansies , or desires to be believed upon our bare word , but to deliver that sense which hath been a foretime given by our fore-fathers , and fore-runners in the christian saith : and so we necessarily make another judge and rule for interpretation of scripture , or else we prove nothing . thus have the best and ablest defenders of our protestant religion defended it against the papists ( out of the word of god too ) but not according to their own but the sense which the fathers unanimously in the primitive church , and councils gave . see mr philpot , that glorious martyr in queen maries dayes to the like question propounded , viz. how long hath your church stood ? answereth ; from the beginning , from christ , from the apostles , and their immediate successors ; and for proof thereof desires no better rule , then what the papists many times bring in on their side ; to wit , antiquity , universality , and unity . and calvin acknowledgeth ( as in our last paper we shewed you ) there can be no better , nor surer remedy for interpretation of scripture , then what the fathers in the primitive churches gave , especially in the first four general councils of nice , constantinople , ephesus and chalcedon , which contain nothing ( saith he ) but the pure and genuine interpretation of scripture , and which he professeth to embrace , and reverence , as hallowed , and inviolable ; so they rest not in private interpretation , but willingly submit to a judg and rule besides the scriptures , even such as the papists themselves cannot except against ; ( viz. ) the primitive churches practise , and universal and unanimous consent of fathers , and general councils . by these our church is content to be tryed , and to this rule we bring the church government to be tried thereby . and on this score your presbytery is quite our of doors , being of examples and practise of the church , and testimonies of the fathers wholly destitute , wherein ( as the king hath it ) the whole stream runs so for episcopacy , that that there 's not the least rivulet for any others . which you being sensible of , have no way to evade this rule , but una ▪ liturâ to blot out all records , and monuments of antiquity , for the space of three hundred years after christ , as imperfect , and far from shewing the universal practise of the church then ; and to brand the most approved authors of those times , as spurious and corrupt ; void of all modesty , and shewing thereby no great store either of judgement or honesty . but suppose the monuments and records of antiquity for the space of three hundred years after christ , were now ( as you say ) grown unperfect , and not able to shew what was then the churches practise ; yet come we to the general councils ( which are the best expositors of scripture , and of the churches practise ) and we by them shall find the practise of the church in former time . that famous council of nice , which must be , and is of all wise and learned men , reverenced , esteemed , and imbraced next unto the scriptures themselves , shews you the practise of the church in its form of church government , by patriarch , metropolitan , arch-bishop , bishop , &c. as by the th , th , th , th , th , and th canons of the same council appeareth . not that this council did constitute , and create , as some falsly conceit , but did onely confirm and strengthen those orders and degrees which were in the church even from the beginning : so are the words of the council , can. . the very first words of that canon ( whereby it is ordained , that the whole power of all aegypt , lybia , and pentapolis , should belong to the patriarch of alexandria , even as it is also there decreed , that the ancient customes and priviledges which belonged to the bishop of rome , antioch , and the metropolitanes of other provinces should be preserved ) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very words which ignatius useth to express the apostolical traditions . anriqui mores obtineant in aegypto , lybiâ & pentapoli , &c. i. e. let the ancient customes in aegypt , lybia , and p●ntapolis continue , that the patriarcks of alexandria should have power over all these : even those customes which were deduced down to those times , from st mark the evangelist , not only bishop of alexandria but of the churches of aegypt , lybia , and pentapolis also . so eusebius , lib . cap. , . and others . so that these canons , here made , gave no new thing ; did not de novo , institute or establish this standing subordination in the church ( viz. ) of all inferiour officers in the church ; to the bishop in every diocess ; of the bishop in every province to the metropolitan ; of the metropolitane in every region , to the patriarch or primate : but did onely confirm it . these standing powers , and subjection , being defined and asserted by the ancient canons , yea the most ancient even in memorial apostolicall tradition and custome , avouched for it as may appear , concil nicen. . cap. , . concil . antioch cap. , . concil . chalced. cap. . see more of this in dr hammond of schism , cap. . sect . . , , . cap. . sect . . thus much to shew the practice of the church , in point of church government for the first three hundred years , even from generall councils , the best expositors of the practice of the church in those times . and as they are our best informers of the churches practise , so are they the best interpreters of the mind and will of god in scripture touching church government . calvin reckoning up the severall orders and degrees of bishops , arch-bishops , metropolitane and patriarch , and rendring the reason of such governours ordained by the said council of nice , though he dislike the name hierarchie , which some gave unto that government ; yet ( saith he ) omitting the name , if we look into the thing , we shall find that these ancient bishops did not frame a form of church government , differing from that which christ hath prescribed in his word . mark , we pray ; the churches practice , in the form of church government , was hitherto according to the prescript of gods word , in calvins judgment . and this was . years after christ : yea beza likewise , that earnest ●atron of presbyterian discipline , confesseth ; that those things which were ordained of the ancient fathers , concerning the seats of bishops , metropolitanes , and patriarchs , assigning their limits , and attributing to them certain authority , were appointed optimo zelo , out of a very good zeal ; and therefore such sure as was according to knowledg , and the word of god , otherwise it would be far from being optimus , the best zeal . and thus we have found a church government agreeable to the will of god , and universall practise of primitive churches : such a one as we pray for , may be established in this nation , putting both together , not the word of god alone , nor the churches practice alone , but both together , and both in their due piaces ; not crying up the church above the scripture , nor crying up the scripture to the contempt and neglect of the church : but restoring the practice and customes of the church into that credit , is due unto them ; by invalidating of which , all hereticall and schismaticall persons seek to overthrow the church . nay , but yours is that government which is most consonant to the will of god revealed in scriptures , and your ruling elders are jure divino , which you cannot part with , unless you should betray the truth of christ , rom. . cor. . tim. . we answer , these texts are too generall to prove a ruling presbytery out of ; and so you have been often told by many more learned doctors of our english church . yet ruling elders must be found here , for so you will have it , let gide●ns fleece be wet or dry ; that is , whether there be dew enough in those texts to water the sense or no : therefore being resolyed on it , you wrest the scriptures ( which st peter complains of ) with expositions , and glosses newly coined , to make them speak what they never meant , giving such new and strange senses to places of scripture , as the church of christ never heard of till of late years . this wresting of scripture , dr andrews taxeth the papists withall , saying , malus hic cardinalium mos ; and we as truly , malus hic presbyterorum mos — rem facias , rem — si possis rectè , si non , quocunque modo rem , &c. such a sense you give of these places , which none of the fathers ●ave , or heard of ; and being a stranger to them , we can but terme it an imagination of yours , and so leave it and you to what we have in our last paper further spoken of it . touching which , no reply hath been as yet sent us from you . the animadversions of the class upon it . we are sure we are now come , to that which is the worst part in all your paper , your principles here being very corrupt , even in a doctrinall matter of high concernment , and that distemper which was upon your spirit , breaking out here into railing in an high degree , if not to blasphemie ; besides your flandering of us and scoffing at us , which is ordinary with you , of which we shall speak anon particularly . . but we shall begin with that representation , which you first make , of what we answered to that objection which you made out of our paper ; wherein as you cut it short , so you do manifestly deprave our words ; for though , speaking of that , which was to be the rule of deciding controversies , touching ghurch government , or of any other matters of religion , we said , that the word of god alone , and then added ( which you here wholly leave out ) and the approved practice of the church recorded there ( whether it was the universal and constant practice of the church or no ) is to be the onely rule to judge by , in this or any other controversies in matters of religon ; yet we never said , away therefore with the constant and universal practice of the hcurch , this being an addition of your own : and which , when you profess to represent what we said , was no more fair , then your former substraction ; especially when such additions , or substractions belonged to the true stating of the question betwixt you and us ; although , if the universall and constant practice of the church , must be added to the will and word of god , or it is not a sufficient and perfect rule whereby to guide us ; we may well then say , away with the constant and universal practice of the church , in this sense . and yet in our answer you might have taken notice ; that we said , we did much honour and reverence the primitive churches , although we professed , we owed greater reverence to the scriptures then to them ; and whereby we did not judg , they were any whit disparaged , as they themselves would never have thought upon such an expression . but in our answer , after we had propounded the rule which you seemed to us to make for deciding of the controversie , touching church government and other matters of religion , sc . the word or will of god , and the constant and universal practice of the church ( as if the word of god alone , except confirmed or explained by the constant and universal practice of the church when there were any doubt about any matter ( as here you speak ) were not of it self sufficient to determine it , and which is that rule which here you own , we first ( supposing it were admitted of ) put you upon it to prove , what was the universal prctice of primitive churches , in the matter of church government ; intimating to you , that we thought it would be hard for you , or any others to demonstrate out of any records of antiquity , what tha● was for the whole space of three hundred years after christ , or the greatest part thereof ( excepting so much as was left upon record in the scriptures of the new testament ) for which we gave you our reasons , unto which you say something , after you had first vented your distemper against us , for not admitting your rule ; but how satisfactory will come afterward to be examined . in the next place we came to oppose the rule it self , and for this also we gave you our reasons , none of which you do either recite in your representation of what we had here said , or return any answer to afterward ; and which is such a kind of replying to our answer , as we believe , all ingenuous rationall men would have been ashamed of , who would have conceived , they were obliged either to have returned some answer to our arguments , or to have never replyed at at all , but been silent . but seeing you mention them not , we shall give the reader a short account what they were , and referre him to the answer it self , where he may see them more fully . the reasons we gave , why we could not admit of the rule you laid down , were three , although we did not in our answer number them , and which perhaps might be the reason , why you might think , if you took no notice of them , such an escape might the more easily pass . the first reason we urged against your rule was , because thereby the scriptures were accused as imperfect , or as not having light enough in themselves , for the resolving all doubts touching matters of faith and practice , except it were first known , what was the universal practice of primitive churches . . the second was , because admitting the constant and universal practice of primitive churches , to be that which must assure us , what is the will of god concerning church government , our faith is hereupon resolved into a most uncertain ground , and so made fallible , and turned into opinion ; there being no monuments of antiquity besides the scriptures , that could infallibly assure us , touching the matters of fact therein contained . . our third reason was , because if we could be assured what was the universal and constant practice of the primitive churches , yet that could not be a rule to us , what is most consonant to the will of god ; considering , that in such matters as are not absolutely necessary to salvation , we did not see , but the universal practice of the churches , might in some things be dissonant to the will of god revealed in scriptures . we here shewed , there were corruptions and so failings in practice in the best of men , instancing in the hot contention betwixt paul and b●rnabas , peters dissimulation , gal. . and not only in these apostolical men , but also in apostolical churches , as of corinth , galatia , asia ; and then shewed , how afterward corruptions grew in the church , in doctrine and government , as the reader will see more fully upon perusall of our answer ; and where he will finde all these reasons , though you here were pleased to take no notice of any of them . but we hereupon inferred , that whereas you say , that you pray for the establishment of such church government , as is most consonant to the will of god , and universal practice of primitive churches ; we did believe you might cut the matter a great deal shorter ( which you eagerly catch at in the representation you make ) and say , that you are for the establishing of that government , that is most consonant to the will of god revealed in the scriptures , and that the word of god alone ( and on which only faith must be built , and into which at last be resolved , when other records of antiquity , that yet are not so ancient as it is , have been searched into never so much ) shall determine what that is ; and so those wearisome and endless disputes , about what is the universall and constant practice of primitive churches ( and which if it could not be found out , in any good measure of probability , for the first three hundred yeares after christ , could never yet be so far issued , as to be a sure bottome , whereon our faith may safely rest ) may be cut off ; it being a most certain rule , and especially in matters of faith , that the factum is not to prescribe against the jus , the practice against the right , or what ought to be done . we have been the larger , in making this representation of what we had answered , because yours is here so short ; and also because you come not at all afterward , to answer any of our reasons , but fall upon us with foule language , as if that were sufficient to answer an argument ; but upon this representation that we have made , and the reader his perusing , what he may find in our answer more fully , and what you here reply unto it ; comparing all together , he will be better able to judge concerning the whole matter ; as we doubt not , but he will conceive , the arguments we urged , against the rule you had laid down , for the deciding of controversies in matters of religion , standing still in their full strength , it will not be necessary for us , to urge any more to that purpose , till these , that we have already urged , be answered . . yet because you say something , against what we insinuated , touching making the word of god alone , the determiner , and so be judge concerning all controversies in religion , and particularly concerning that betwixt you and us , touching church government , we shall first examine what you oppose thereunto , and then shall give our reasons for this assertion . we cannot call , what you oppose us with , arguments ; but what you say , such as it is , we shall speak to . . and first , for our laying down this rule , you cannot ( it seems ) your selves forbear laughter , and think it strange , if there be any , that can forbear laughing hereat with you ; and then you rail upon us , calling us scripturists , and such as cry , verbum domini , verbum domini , nothing but scripture , the word of god being there , the only rule of faith and manners . if these words had been belched out by some railing rabshakeh , a stranger to the true god and the true religion , we should have held our peace , and not answered you a word , according to the commandment that was given by hezekiah , saying , answer him not : or had they been uttered by some papist , or popish priest , we should not much have wondered ; but when they come out of the mouths of such , as profess themselves to be protestants , and dissenting christians ( though in the principle here laid down , touching the judge of controversies , you are downright popish , and that mr. allen , an ancient protestant minister , hath put his hand to such stuff as this , who should not have reproached his fellow brethren upon this account ; it being no wayes allowable , that ministers should press any thing upon the consciences of their people , but what they do bring verbum domini , the word of the lord for . we cannot here be silent , but must needs tell you , that seeing now your papers are published to the world , we must expect a publike retractation , of what you have thereby so much dishonoured god , and justly offended and grieved the church of god , and not us onely : and had the intended treaty gone on , we should have insisted on satisfaction ( as we hinted to you in discourse ) for that distemper of spirit , that you do here and elswhere in your paper let forth ( though then the more private might have served the turn ) before we could have closed with you in any way of accommodation . . but in the next place you paralell us with those under the law , that cried templum domini , templum domini ; though we are sure that you cry the church , the church , that is templum domini , the temple of the lord , to the prejudice of the scriptures , that are verbum domini , the word of the lord. . then you come to compare us with the anabaptists of old , of whom you say , when they and their bibles were left together , what strange phantasticall opinion soever came in their brain , their usuall manner was to say , the spirit taught it them , quoting mr. hooker . and yet in the beginning of your second paper , we were your dear friends , ( nay more ) brethren , dearly beloved to you in the lord , to whom you returned hearty thanks , for our answer full of civility towards you ; and thus we might have continued in your esteem of us , if we could have come up to your termes , in admitting of episcopacy , and casting out the ruling elders . . in the next place you proceed to misrepresent our assertion , and to father that upon us which is not true ; and whether that be not slandering , we leave it to you to judge ; for , as upon our asserting the word of god alone , to be the judge of all controversies in matters of religion , it followes not that then we must take to our bibles , and burn all other books , as you say ; but rather being the scriptures are the onely judge , and these are profound and deep , we must use the greatest diligence and best helps we can , to come to understand what is the will and mind of god revealed there ; so upon this account , though we dare not build our faith upon such an unsure foundation , as the determination of councils and fathers , and the churches practice , for matters of church government , or any other matter in religion ; yet we are farre from abandoning or despising them , which yet is that , you here charge us with : but it is you ( who attribute more unto them , then ever the great champions for the protestant cause did ) that will be found joyning hands in this point with the papists , ( enquiring where was our church before luther ? and whom , our divines answering sufficiently from the scriptures , do yet ex superabundanti prove the main points of the protestant religion , wherein they differ from them , both from councils and fathers ) and making that plea , for that church government for which you contend , and against that , which we , from the scriptures argue for , which the papists did against our protestant divines , for their unwritten traditions and superstitious ceremonies , and devotion . for you ask of us , where was our church ( you here sure mean , where was our presbyterian government ? else you take not the church of england , to which you belong , to be the church you are members of ) before calvin ? but we answer you , though we need not take such an high jumpe , over all the practice and successions of the church , as you talk of ; being able , ex superabundanti , to evidence it from antiquity , in the purer times of the primitive church after christ and his apostles ( whereof we have given some account already , and shall anon give some further ) yet it will be sufficient for us , and all sound protestants , if we can prove it to be as ancient , not as we list , but as the scriptures of the old and new testament , wherein it is to be found , and whereof we have given some account also , out of what we have in our second paper urged out of the vindication of the presbyterian government by the provinciall assembly of london ; and the jus divinum regiminis ecclesiastici , by some london ministers ; and of which the reader ( and you also , if you would take the pains to peruse them ) may see more at large , not onely in mr. rutherford's works , but also in aarons rod blossoming , written by mr. george gillespi , and in the assertions of the government of scotland ( conceived by some to be penned by the same m. gillespi , yet therein assisted by mr. henderson ) wherein the jus divinum of the ruling elders office is proved , not onely from the new testament , but also from the ould ; and which books ( proving the presbyterian government , as from christ and his apostles , so also from the jewish judicatories , ( to which some conceive christ alludes , matth. . when he saith , tell the chutch , ) which were appointed many hundred years before christ , and answering the opposers of this government in all the materiall points , that ever were objected against it , by the greatest champions for episcopacy ) were never yet answered , that we have seen to this day . and for this assistance ( however you contemn it ) yet we bless god ; neither are we ashamed of mr. hendersons answer to his late majesty , telling him , that the presbyterian government was to be found in the scriptures , as our divines have answered the papists sufficiently , after the same manner , touching other matters ; as we are not ashamed neither to make this defence on the behalf of our church . and though we thank god heartily , for those farre abler disputants and champions of the protestant cause , then we or any of us , have ever pretended to be ( not thinking our selves worthy to be mentioned for any abilities , amongst them ) yet we desire to know which of those champions ( though they refused not to fight against the papists with their own weapons , sc . the testimonies of fathers and councils ) did ever refuse the scriptures , as the sole judge and determiner of controversies in matters of religion , as you do ? or did they not rather stoutly and irrefragably maintain and defend this main point of faith , against the adversary ? . but now you come to tell us , what reverence you pay to the sacred scripture ; for you say , you acknowledg it to be an infallible and unerring rule . and will not a papist say so too ? but let us enquire of you , will you acknowledge the scripture to be the sole supreme judge of controversies in matters of faith ? except you come up to this , you are as yet , in regard of any reverence you pay to the scriptures , no further then a papist ; nay you joyn hands with them ; for they say , as you do ; we may not cry up scripture to the contempt and neglect of the church , which the scripture it self teacheth men to honour and obey ; and sano sensu , in a right and sound sense , we shall say so too . but you further declare your selves touching this matter , and say , that the scripture where it is plain should guid the church , and the church , where there is doubt or difficulty , should expound the scriptures , as saith a bishop ; and you quote in your margent bp laud's preface , that is not against usher but fisher * . but here . you mistake the question , for it is not , whether to the church belongeth not a ministry , for the expounding of the scriptures ? this is readily granted to her by us , as it is by our protestant divines ; and that the texts you cite in the margent will prove . . you plainly discover your opinion to be no other , then what in this point is held by the papists ; and is abundantly refuted by our protestant divines in their writings . the matter is plainly thus , and no otherwise ; for when you say , where the scripture is plain , it must guid the church , but where there is a doubt or difficulty , the church is to expound the scriptures ; you plainly insinuate , that the scriptute is not to be the sole and supreme judge , touching controversies in religion ; for there is no controversie in religion , but the adversaries ( be they antitrinitarians , arrians , papists or whomsoever ) may say as you here do , in such and such points in controversie , the scripture is not plain , here is a doubt and difficulty , and we must stand to the churches determination , who is in such cases to expound the scripture ; neither is the scripture in such cases , to be the onely sure infallible interpreter of it self , to which all parties are to stand , and in whose determination alone they are to rest , and into which our faith must be resolved ; which yet is that which is maintained by our protestant divines against the papists , and of which we shall speak more fully anon . onely for the present we must mind you , that this assertion is fetcht out of the dreggs of popery , and is such an opinion as all sound protestants will disclaim ; neither do the texts you cite in your margent , prove any such a thing , not tim. . . that is usually urged by the papists , for that very opinion which you maintain , but is sufficiently vindicated by our divines ; shewing , that the church is there called , the pillar and ground of truth , in regard of her ministry onely , by her preaching , publishing and defending the truth , and thereby transmitting it to posterity ; but not to intimate , that the scripture in any point , where there is doubt or difficulty . did borrow authority from the church , no more then the edicts of princes do from the publishers of them , or from the pillars and posts to which they are affixed , that they might be the more generally known . the other text , sc . cant. . . proves indeed , that the church hath a ministry committed to her , for the feeding of babes in christ , as well as stronger men , which is not denied ; but if you will stretch it further , its plain you wrest it . . in the last place you urge us , with what we our selves granted unto synods and councils , acknowledging , they were invested with an authoritative juridicall power , to enquire into , try , examine , censure and judge of matters of doctrine , as well as of discipline , and to whose authority we professed our selves to be subject , and to which all ought to submit ; urging scripture for it , &c. nothing whereof we do here retract , or eat our own words , casting that out as unsound and hetrodox , as you say we do , which before we acknowledged was a christians duty to practise . for here you do not distinguish , betwixt the submission of our faith to the determination of synods and councils , and the submission of our persons to their censure , in regard of any matter of doctrine , held forth by us , or any practice . this latter submission we still do readily yeeld unto them , and that in regard of the juridicall authority , they are invested with by the ordinance of god ; and this submission was that , we professed before to yeeld unto them ; and was that we argued for . but as touching the submission of our faith to their determinations , or so as to resolve it into any other principles then the word of god alone , or to build it on any other foundation , was not that reverence we ever acknowledged was to be paid to synods and councils , and is that which here we do professedly deny . and therefore you do here again no less then slander us , when you say , we still own subjection in matters of doctrine and discipline , to the judgment and determination of our provinciall assembly , and yet deny the authority of general councils , and the catholique church ; whom neither we ever denied to be a guide , or their expositions of scripture to be an usefull comment thereon , for the better helping us to understand , what was gods will revealed there , touching church government and discipline ; but denied them to be our sure guid : and further asserted , the word of god alone to be the onely rule to judge by in this , or any other controversies in matters of religion , ( and which are the words we used , in that part of our answer , to which you here reply ) as it is a received rule amongst protestant divines , that the onely sure rule or guid for the interpreting of scripture , is not fathers , councils , or the practice of the church ( and wherein we must further oppose you anon , giving you our reasons for that also ) but the scripture it self , that is the onely infallible comment or sure guide , or ( as we spake ) interpreter . and now we leave it to the reader to judge , how true it was said by you , that we seemed to submit to our provinciall , what we will hardly grant to a generall council . but you hitherto having no otherwise , then thus , opposed , what we had intimated to you , was to be the onely rule and sole judge of controversies in matters of religion , sc . the word of god alone ; we shall now proceed to give you our reasons ( according to what we promised ) for this assertion . and however , this pains to some may seem needless , considering how full our divines are in this point in their writings against the papists , yet we judge it necessary to say something ( though it be but what hath been said before ) that so we may neither seem to sleight any means , we are obliged to use to reduce you from your errour ; nor neglect the souls of those that are committed to our charge ; in not laying before them some grounds for the better establishing them in the present truth . our reasons then for making the scriptures the only rule of faith and life , and sole supreme judge of all controversies in matters of religion are briefly these : argument . because it is the scripture onely , or word of god contained there , that begets divine faith and full assurance in matters of religion , so as to remove all doubts and scruples ; and hence it is that faith is said to come by hearing , rom. . . i. e. from the sense of scripture truely perceived and rightly understood . timothy is also said to have gained the assurance of what he had learned from the scriptures , tim. . , . neither is there any other firm foundation , whereon we can build , but the foundation of the prophets and apostles , ephes . . . and therefore it is the scripture onely that is the sole judge of controversies , removing all doubts and scruples , and so determining the matters in difference touching religion , in whose sentence onely we can rest , and to whose determination we must stand . argument . if the scriptures must be refused , as the sole and supreme judge and determiner of controversies in matters of religion ; then it is , because they are either imperfect , and so not reaching to all cases and matters in controversie , or else because they are obscure , and so not sufficiently plain for the resolving of all doubts , whereupon there is a necessity supposed of appeal to some other judge . but the scriptures are not imperfect ; for the law and scripture of the old testament is said to be perfect , psal . . . and therefore there was nothing wanting in it , that was necessary for the instruction of the people of god , under the old testament , in matters of religion that concerned them to know ; integrum , or that which is perfect ; being that , according to the description of the philosopher , cui nihil deest , & extra quod nihil eorum quae sunt ejus accipi potest , i. e. that to which nothing is wanting , and without which , nothing of those things that belong unto it , can be taken . and hence it is that god did so strictly prohibit his people of old , that they should not , either adde any thing to , or detract any thing from his law , deut. . . and therefore much more are the scriptures both of the old and new testament perfect ; neither is there any case in matters of religion needfull to be resolved , but the determination thereof is to be found there ; especially considering , all scripture is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , throughly furnished unto all good works , tim. . , . and as the scriptures are not to be accused of imperfection , so neither of obscurity . the word of god is a lamp to our feet , and a light to our paths , psal . . . and hereupon our only sure guid , as a torch or lanthorne in the night , that so we may be guided in the way we should walk , and thereby be cautioned against errours on all hands . the apostle peter also , speaking of the scripture , calls it a more sure word of prophe●sie , whereunto we should do well to take heed , as to a light shineing in a dark place , pet. . . and therefore the scripture is sufficiently plain , for the resolving of all doubts , and determining of all controversies in religion . although if in some things the scripture be obscure , yet this is no sufficient reason for the refusal of it , as the sole determiner of controversies ; perspicuity not being of the essence and nature of a rule , but certainty and authority ; the laws of men being often obscure , as lawyers know , and yet not thereupon ceasing to be a rule . argument . god is the author of scripture , all scripture being given by inspiration from him , tim. . . received by immediate divine revelation , pet. . . and is the word of christ , col. . . and therefore is the testimony , and sentence of god himself the supreme judge , and therefore is to be acknowledged by all , to be the only sure guid and determiner of all controversies in religion . argument . nothing is to be believed in matters of religion , and to be received as from god , or to be taught in the church , but what is confirmed by the testimony of scripture ; whence it was , that in the old time , the people were sent to the law and to the testimonies , isa . . . paul taught nothing but what was to be found in the prophets and moses , act. . . and hence it was also , that the bereans were commended for trying by the touchstone of the scriptures , what they heard from paul , act. . . and therefore the scriptures are the only rule and supreme judge of all controversies in religion . argument . the people of god are commanded , that they turn not aside , either to the right hand or to the left , from that path that is chalked forth in the scriptures for them to walk in , deut. . . and chap. . . josh . . . and therefore the scripture is the only sure rule in matters of religion , to which we must exactly keep , and from which we must not in the least thing turn aside . many more reasons might be here urged , but we judge these sufficient , and so , having dispatcht what we promised , we shall now proceed . . for you , having not urged arguments , against the rule by us propounded , for the determining controversies in matters of religion , but only vented against us the distemper of your spirit for that proposal , do now further declare your selves , touching what you would have to be the judge , and rule for interpretation of the scripture ; and do adde unto the universal ●ractice of the church , mentioned in your first paper , the churches exposition , meaning the exposition of councils , and unanimous consent of fathers , as you here declare your selves : concerning which we shall , . propound the true state of the question betwixt you and us ; . and then urge some arguments against the rule by you here made ; . and lastly , we shall answer what you have here to say for your opinion . as touching the first ; we do here declare our selves , that we do readily grant , the church may expound the scripture , though ( as we said in our answer , which you here acknowledge ) it be tied to the rule of gods word in such proceedings , as judges to the law ; and so therefore the churches exposition may and is to be made use of , as a meanes appointed by god , that we might understand the word , where there is a doubt or difficulty , but we must not allow what you further adde , sc . that we are bound up by the churches exposition , as we are ( according to what you say ) to those cases in the law , which are the judgement and exposition of the judges upon the dark places of the same : neither must we close with you , when you say , the churches exposition and practice is our rule in such cases , and the best rule too ; or that when there is a difference about interpretation of scripture , we must necessarily make another judge and rule for interpretation of scripture , besides scripture , as you speak , the scripture it self being in such a case , the only sure interpreter of it self ; the doubtfull and hard places thereof being to be expounded by the more plain . further we do here declare , that we grant , the church is a judge , touching matters of religion in controversie , or touching the interpretation of doubtfull or difficult places of scripture , but a ministerial judge only ; and not the rule for its interpretation , as you speak ; or such a judge from which there is no appeal , no not to the scriptureit self , as you intimate . again the church is such a judge , to which all parties ought to submit , in regard of her juridical authority , to be censured by her in regard of opinions or practices ; but not such a judge , to whose determination we must submit our faith , or resolve it into her sentence . in a word , we grant unto the church a ministry , but not a dominion over our faith , nor make her interpretation of the scripture , where there is a doubt or difficulty , the rule of faith or practice . and if you had given to the church no more , nor had ascribed to the scriptures in this case too little , we should not have had this for a controversie , that is now a great matter in difference betwixt you and us . for whereas you reject the rule propounded by us in our answer , touching the determining of controversies in religion , sc . the word of god alone , and notwithstanding our reasons there urged , against your adding the universal and constant practice of the church , unto the word of god , to make up the rule to judge by in matters of this nature , yet do here professedly adhere , to what you did but seem to insinuate , in your first paper : and because we had propounded the scripture only , as the only sure rule to walk by , you hereupon ( as hath been said ) rail upon us , calling us scripturists , and scorn and scoff at us , for making the word of god alone the rule of faith and manners ; we hereupon cannot but conceive , you ascribe a deal more to the church , then a meer ministery , setting up her determination , for the rule of interpreting scripture , and issuing of controversies , and take away from the scripture , that which you should yeild unto it , even to be the only sure rule for the interpreting it self : for though you here acknowledge , that the church in expounding scripture , is tied to the rule of gods word in such proceedings , as judges to the law , yet you say , we were concluded and bound up by her exposition , and therefore though she be tyed in her expounding of scripture ; according to this concession , yet by this assertion it will follow , that we are bound to believe , she hath rightly expounded the scripture , according to her duty : for you say , her exposition and practice is our rule and best rule too , and that we necessarily make another judge , and rule for interpretation of scripture , or else we prove nothing , and that else we give way to private interpretation , ( which is the popish false gloss , upon the text pointed at in that expression ) and anon you tell of another judge and rule , besides the scripture , that is to be submitted unto , even such as the papists themselves cannot ex●… , viz. the primitive churches practice , and universal and ●…nimous consent of fathers and general councils , and which though you would father upon mr. philpot , and calvin , yet is that 〈◊〉 they , together with all other sound protestants in their w●…s against the papists have unanimously disclaimed ; 〈…〉 as the papists more anciently , seeing if they mu●… the determination of scriptures they were cast , ●…ly to councils and the unanimous consent of fathers , as to the rule , whereby they would be tryed ; so you with them , betake your selves to these , and refuse to be tryed by the scriptures , as the sole judg , because thence it is manifest , that that episcopacy , that you are for , is quite cashiered , the whole current of the scripture of the new testament , making a bishop and a presbyter all one . but the question betwixt us being thus stated ; as we gave our reasons even now , why the scriptures were to be the only judge of controversies , and rule of faith and life ; so we shall now give our reasons , why the churches exposition , the unanimous consent of fathers and general councils , are not to be the rule of its interpretation , much less the best rule , where there is a doubt or difficulty , as you assert . argument , . because it is god only , that is the author of scripture ; all scripture being given by inspiration of god , tim. . . it is he only that is the chief law-giver and doctor of the church , jam. . . mat. . . and therefore he only , speaking in the scripture , and in the hearts of his people by his spirit , is the supream and infallible interpreter of scripture , every one being the best interpreter of his own words , and the law-giver best understanding the meaning of the law he makes ; and being the scriptures cannot be interpreted and understood , but by that same spirit whereby they are written , whence that of bernard , nunquam pauli sensum ingredieris , nisi pauli spiritum imbiberis ; and again , nunquam davidem intelliges , donec ipsâ experientiâ psalmorum affectus indueris : and therefore the exposition of the church , the unanimous consent of fathers and general councils , are not the best rule for the interpreting of the scripture . argument . because no men can be sufficient interpreters of the scripture , so , as when there is a doubt or difficulty , by the interposition of their authority , they can remove it , and determine the controversie about it ; because then they should have a dominion over the soul and over faith , which the apostle denies , cor. . . yea then faith , which standeth not in the wisdome of men , but in the power of god , cor. . . should be resolved into the sentence and judgement of men ; and their sentence be the matter of our faith , or the thing that were to be believed , and whereon our faith were to be built ; which were quite to overthrow it , and to bring in an humane faith in the room of a divine . but on the contrary , when there is any controversie about any matter of religion , and so about the interpretation of any text of scripture , the controversie is to be determined , and the doubt and difficulty to be removed , not by the authority of any men , but by the authority of god , and of the scriptures . whence it was , that the fathers of the nicene council , disputing with arrius , pressed him with the authority of scriptures , and condemned him by the testimonies thereof . and therefore not the unanimous consent of the fathers , and of councils , is to be the rule for the interpreting of scriptures . argument . the unanimous consent of fathers and councils cannot be the rule for interpreting of the scriptures , because then this should alwayes have been the rule , it being of the nature of that which is a rule , that it be alwayes one , and that sure , firme , and perpetual : but that this was not alwayes a rule is manifest , because there was once a time , when there were no writings of the fathers extant , nor when there had been any general councils ; the council of nice , that was the first general council of all other , after the death of the apostles , not having been convened till above three hundred yeares after christ , and many of the fathers having written nothings till four hundred yeares after christ , and some not till five hundred or six hundred yeares after him ; and so before that time , the unanimous consent of fathers and councils , could not be the rule of interpreting scriptures . besides after the fathers had written , yet there is not in all things an unanimous consent amongst them , in their interpreting of scripture , as might be evidenced by several and sundry examples . you your selves told us , that the fathers are different , in the sense and interpretation of the word ( presbytery ) in the scripture expression , tim. . the latin fathers generally , as hierome , ambrose , primasius , anselme and others , taking this word ( presbytery ) for the function which timothy received , when he was made bishop or priest , as you express it . the greek fathers as ignatius , chrysostome , theodoret , theophilact , oecumenius and some others , and some few of the latines also , taking it for the company of presbyters . we shall adde only another example , origen , jerome , athanasius , ambrose , do so interpret those words of the apostle , rom. . where he saith , i am carnal , sold under sin , &c. as that they say , paul doth not there speak concerning himself , but in the person of a man not regenerated , whereas augustine will have it to be understood ( as indeed it ought to be , touching a man , that is regenerated ; and so , that paul there speakes of himself , as he most certainly doth . many more examples of this kind might be given , but by these we may sufficiently conjecture of the rest . argument . adde unto the former , that the fathers have sundry of them erred , which is so manifest to him that is conversant in their writings , that it will not be denyed ; as if any should be so impudent as to deny it , it is easie to make it good in manifold instances : yea some general councils have erred , as that council held at ariminum , that established the arrian heresie ; and the second council of ephesus , that confirmed the eutichian heresie ; and the second council of nice , that established the worshipping of images , which is forbidden in the law of god. whereupon the fathers have acknowledged , that the authority of councils was only so far of force , as their determinations are agreeable to scriptures ; and that there lyes an appeal from all unto the scripture . whence that of athanasius , speaking concerning the arrians of old urging councils , fru●●ra inquit circumcursitantes praete●unt , ob fidem concilia se postulare . divina enim scriptura perfectior est & sufficientior omnibus conciliis . we see , he acknowledged the divine scriptures to be more perfect and sufficient , then all councils . but hence it is clear , that if both fathers and councils have erred , the unanimous consent of fathers and councils cannot be the rule ; much less the best rule , as you speak , of interpretin● scriptures . argument . besides , sundry of the fathers , and of the writings that go under the names of the most approved fathers , are doubtfull , others suppositious and spurious , and others corrupted . this is clear , because there have been many writers heretofore , that have been publikely adorned with the title of the fathers , that are now rejected as heterodox , and unworthy to be called by the names they go under , and whereof if you doubt , learned voetius doth afford you a catalogue . that there are also many suppositious and spurious works attributed to the genuine and true fathers , and published with their works , which some receive , others reject , others do doubt concerning ; is so cleare and manifest , that it will not be questioned by any , that ever saluted the fathers writings , and had either sound judgement of his own , or would believe the censures of the learned concerning them , as of rivet , erasmus , perkins and others ; and which is so clear , that the papists themselves , as bellarmine , cajetan and others will not deny it ; and , as if it were to our purpose might be particularly proved , by instancing in the suppositious writings attributed to ignatius , cyprian , basil , ambrose , hierome , chrysostome , augustine , and others of the most approved fathers ; and from all which it will follow , that the unanimous consent of the fathers , cannot be a rule for the interpreting of scripture ; it being that which will be disputed concerning some , whether they be not meer feigned fathers ; and concerning sundry of the works , that are attributed to the genuine fathers , ( and in which such scriptures may be interpreted , where there is doubt and difficulty ) whether they be not suppositious . argument . to say nothing of the difficulties or obscurities in the genuine fathers and their genuine writings , by reason of phrases now grown out of use , idiotisms , histories and antiquities , that make them the more hard to us of these times , and so their interpretations of scriptures often more difficult to be understood , then the scriptures that they interpret : this also is very considerable , that it will be out of the compass and reach of the most persons of ordinary rank , to procure all the writings of the fathers and councils , that are yet extant : as we do not beleeve , that any of you are so well stored , as that you have such a library , wherein all the fathers or most of them might be consulted : which yet were necessary to be procured , if their unanimous consent must be the rule for interpretation of scripture , when there is a doubt or difficulty . and if some persons might be found of that ability , as to procure the works of all the fathers , yet it is not easie to imagin , how even the learned , though divines , much less the simple and ignorant , could ever be able to reade over all their works , compare all the fathers together , and their interpretations , that so they might , when there was a doubt or difficulty , gather what was the unanimous consent of the fathers , touching the interpretation of a text , the sense whereof we questioned . and hereupon it will follow , that what you propound as the rule , yea and the best rule too , for interpreting of scripture , is so farre from being such , that it is a very unfit and unmeet rule , being such , as few or none , if any at all , are able in all cases or the most to make use of . but by this time , we doubt not , notwithstanding your great confidence touching the sureness of your rule , that it is manifest , from the reasons we have given , ( unto which we might add many more , if there were need ) that your rule for the interpretation of the scriptures , participates not of the nature , of what is to be a rule : and therefore , however the exposition of the church , fathers and councils , is not to be despised , yet it is not to be made a rule ; but that the onely sure rule for the interpreting of the scriptures , is the scripture it self . but because you alledge something for your assertion , we shall now in the last place , examine it , of what nature and strength it is . and ● . you quote the late king in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although his assertion is more limited then yours , as from the words you cite is clear and manifest . and as touching that , which his words are alledged for , we must say , that such a church government , as is not found instituted in scripture , in regard of the substantials of it , is therefore contrary to the commands of scripture , because not found instituted there : and this we affirm , touching that episcopall government that you plead for ; that superiority of a bishop above a presbyter , in regard of order and jurisdiction , being a meer device of man , without and against scripturall warrant , as it was that , that was unknown to the primitive church in the more ancient and purer times , and of which afterward . . but you further add and say , that except your rule for interpreting of scripture , be admitted of , we shall seem to abound in our own sense , and to utter our own fancies or desires , to be believed on our bare word , and so to give way to private interpretation ; whereas we should deliver that sense , which hath been aforetime given by our forefathers and forerunners in the christian faith : unto which we say , that whether it be the interpretation that we ourselves shall give of scripture , or it be the interpretation of others , however fathers or councils , and forerunners in the christian faith ; yet if it be an interpretation inferred , or brought to the scripture , and not found in the scripture ; the uttering of that interpretation , is the uttering our own , or other mens fancies , and so is that private interpretation of scripture , which the apostle peter , d epist . ch . . ver . . condemns , and to whose words there , you do here point ; it being the holy ghost the author of scripture , whose interpretation is that publike interpretation that the whole church and every member thereof is to give heed to , and is that which is opposed to the private interpretation mentioned , as the apostle shews , ver . . in the words following . but seeing you do here urge the very popish argument , and that text which they quote , touching the rule they make for interpretation of scripture , in direct opposition to our protestant divines ; it is hence very clear , that your opinion , touching the rule of interpreting of the scriptures and judg of controversies in matters of religion ( which you make to be the churches exposition , and consent of fathers and councils ) is the very same with theirs , and wherein , you approve not your selves to be either sound protestants , or to own the doctrine of the church of england against the papists in this particular . . yet you go on , and urge another argument : for when there is a difference about interpretation of scripture , not to admit for a rule , the exposition of the church , consent of fathers and councils , you say that is dominari fidei , to lord it over the faith of others : but we say , ( as we have shewed before ) that to impose a necessity of admitting the interpretation given by the church , fathers , councils ; when it is not evident from the text so expounded , either the words of it , scope or other circumstances of it , the things going before , or following after , or from some other texts , with which it is compared ; this is certainly dominari fidei , to lord it over the faith of gods people : and which paul , though so great an apostle , and immediately and infallibly inspired , would not presume to do , cor. . ● . the church having onely a ministery committed to her , which is onely to propound that sense of scripture , which the scripture it self gives , and no more . . but thus say you , the best and ablest defenders of our protestant religion defended it against the papists , though out of the word of god too , giving the sense , which the fathers unanimously in the primitive church and councils gave . but this is not the question , whether our divines defended the protestant religion against the papists , not onely out of the word of god , but from the testimonie also of fathers and councils ; but whether they did ever make the unanimous consent of the fathers and councils , the judg of controversies or rule for interpreting of scripture ? he that shall hold the affirmative here , doth plainly shew , he is a stranger to the writings of the best and ablest defenders of the protestant religion . we shall readily grant that our divines do ex super abundanti defend the truth against the papists , from the testimony of fathers and councils ; but did never assert , that the defence of it from the scriptures alone was not sufficient , as they would never have quarrelled with the papists , touching the judg of controversies , and the rule for interpretation of scripture , if they would have been contented to have stood to its determination . it s true mr. philpot that glorious martyr , might be willing to fight with the papists , with those weapons they so o●ten call for , antiquity , vniversality , vnity ; but where did he ever refuse the scriptures as the sole judge and determiner of controversies , and the onely rule for interpretation of the scriptures , as you do ? besides it is to be observed , that it was matters of doctrine that he and other protestant writers did offer to defend against the papists , from the testimony of fathers and councils , not matters touching church government and discipline , which began sooner to be corrupted ; the mystery of iniquity working even in the apostles dayes , and the godly fathers in the primitive times , sundry of them laying a foundation ( though unwillingly ) for antichrists getting up into his seat , when the doctrine was kept pure and inviolable : in respect whereof it is , that calvin , whom you cite ; when he acknowledgeth , that the first four generall councils did contain nothing , but the pure and native interpretation of the scriptures , doth expresly limit his words , and saith , quantum attinet ad f●dei dogmata , so forre as concerns the doctrines of faith , and as we have noted before in our answer to your second paper : where also we have shewed you , how those words of his are to be understood , when he saith , nullum esse nec melius nec certius remedium , quam si verorum episcoporum synodus conveniat , ubi controversum dogma excutiatur : if there be a disputation or difference touching any doctrine , there is no better nor more certain remed● , then if a synod of true bishops do convene , where the controve●t●d do●●riae may be discussed : but he concludes , hoc autem perpetuum esse nego , ut vera & certa sit scripturae interpretatio , quae concilii suffragiis fuerit recepta ; i. e. but this i deny to be perpetuall , that that is a true and certain interpretation of scripture , which hath been received by the suffrages or determination of a council . and therefore you wrong calvin and mr. philpot , and the best and ablest of our protestant divines , when you say , they willingly submit to a judge and rule , besides the scriptures , however they refuse no● , to try the doctrines of the adversaries , by that which they themselves , sc . the papists cannot except against ; it being their own rule , they propound to be tried by , sc . the exposition of the fathers and councils , and whose interpretation is not by them acknowledged , to be that publike interpretation , in opposition to the private , wherein they professed to rest , any farther then it appeareth to be the true sense of the scripture , or holy ghost , the only publike inter●reter . but it is you , and not they , that are so willing to submit to a judge and rule , besides the scriptures , sc . the primitive churches practice , and universall and unauimous consent of fathers , and generall councils , and to this rule you bring the church government , to be tried thereby ; because your plea from scripture , for that kind of episcopacy , which you so earnestly contend for , is but weak : and the most you have to say for it , is from fathers and councils , and practice of the church , since the canon of the scripture hath been perfected : although we must tell you , that that episcopacy , which the fathers , you would be tried by , speak of , was nothing like that episcopal government of later times . neither will upon this score ( as you say ) our presbytery be quite out of doors , or be found to be wholly destitute of examples and practice of the church , and testimonies of the fathers : neither can you prove , that therein the whole stream runs so for episcopacy , that there is not the least rivulet for any others ; and as you from the late king affirm , by which we are now brought unto what we put you upon in the first place to prove , sc . what that church government is , which is so consonant to the will god and universall practice of primitive churches . . and therefore having fully discussed , whatever you have urged , against the scriptures being the rule to judge by in this controversie ; we shall now not refuse to try , what strength there is , in what you alleadge for to prove , what was the universal and constant practice of primitive churches in this matter . but . we must remove that aspersion , that you cast upon us , when you say , that we being sensible , that the whole streame of the examples and practice of the church , and testimonies of the fathers , runs for episcopacy , have not way to evade this rule , but unâ liturâ , to blot out all records and monuments of antiquity for the space of three hundred yeares after christ as imperf●ct . but the words that we used in our answer to your first paper will speak for us , which we shall here therefore recite , because you do not . having put you to prove , what that church government is , which is so consonant to the will of god , and universal practice of primitive churches , we thus declared our selves . for our parts , we said , we think it will be very hard for you , or any others , to demonstrate out of any records of antiquity , what was the universal practice of primitive churches , for the whole space of the first three hundred yeares after christ , or the greatest part thereof , ( excepting so much as is left upon record , in the scriptures of the new testament ) the monuments of antiquity that concerne these times , ( for the greatest part of them ) being both imperfect , and far from shewing us what was the universal practice of the church then , ( though the practices of some churches may be mentioned ) and likewise very questionable . at least it will not be easie to assure us , that some of those that go under the names of the most approved authors of those times , are neither spurious nor corrupted . from the words of our answer thus recited , it is manifest , we did not unâ liturâ , blot out all records and monuments of antiquity , for the space of three hundred yeares after christ : we only said , they were imperfect ; and said it would be hard for you , or any others , to demonstrate out of any records of antiquity , what was the universal practice of primitive churches , for the whole space of the first three hundred yeares after christ , or the greatest part thereof . and is not this manifest to him that is conversant in ecclesiastical story ? doth not baronius himself despair of making up any perfect story of a good part of this time next unto the apostles dayes ? and if it had been easie for you to have demonstrated , what was the universal practice of the church for the whole or greatest part of this time , why did you not begin your demonstration hereof sooner , then from the council of nice ? again we said , that it would not be easie for to assure us , that some of the works , that go under the names of the most approved authors of those times , are neither spurious nor corrupted ; but we did not , as you charge u● , brand the most approved authors of those times , as spurious and corrupted . the workes that may be attributed to some approved authors , may be spurious or corrupted , when yet the authors themselves are not branded . and therefore this is but another of your wonted slanders , and which through out your paper are but too common with you . but as to the thing it self , who knowes not , but in the primitive times there were many spurious works put forth , under the names even of the apostles , ( as appears from thes . . . ) and blessed martyrs , that yet are generally rejected , as none of theirs , and of which sort were those many false gospels , that we read of , as of thomas , andrew , nicodemus , and st peter , and st markes mass : of this sort also are , the apostles constitutions , held for apocryphal ( as mr. perkins shewes ) in the decretals , and were condemned by the sixth council of constantinople . the works also of dionysius areopagita , are by many learned men absolutely denyed to be the works of that dionysius , mentioned , act. . for which they do in their comments upon that chapter and elsewhere , give many reasons . we might instance in many others , as we shall come anon to speak , touching the epistles that go under the name of ignatius , and unto which we had special reference in the passages we used , that you here except against , but yet without the least reflection upon so glorious a confessor of the faith of christ , as he was . and such as are equal judges , and who know , what were the practices of impostors in the primitive times , in putting out their own corrupt writings , under the names of the apostles and blessed martyrs of those times , that thereby they might gain belief to their errors , will be farre from censuring us , to be void of all modesty , and shewing thereby no great store either of judgement or honesty , as you here do , because we said some of the workes , that go under the names of the most approved authors of those times , were spurious or corrupted , considering what rivet , cocus in his censur a patrum , and perkins in his preparatives to the demonstration of the probleme , and other learned men do say touching this matter : and we may here well say to you , that you had shewed more judgement and honesty your selves , if you had not censured us , as persons destitute of both , and also all modesty , for that , which all those , that read the fathers with any measure of judgement , will readily acknowledge . . having vindicated our selves from what you aspersed us with , we now come to examine , what you cite for the antiquity of episcopacy , which is the government you plead for . and here we observe you take a very high jumpe ( to use your own expression ) over all that is to be found in the writings of the fathers , who lived in the three first centuries of the church ; and only pitch upon the council of nice , that which you find there , making ( as you apprehend ) most for your purpose , and ( as you say ) shewing the practice of the church in its forme of church government , by patriarch , metropolitan , archbishop , bishop , &c. although you having a little before insisted upon the exposition and practice of the church , and the unanimous consent of fathers , as well as general councils , as the rule , to which you would bring church governement to be tried ; and in your first paper and this also , telling of the universal and constant practice of the church , should not so quickly have forgot your own rule , and mentioned nothing at all before the council of nice , out of the writings of the fathers , to evidence what was the universal and constant practice of the church , for the whole space of the first three hundred yeares after christ , or the greatest part thereof , touching church government ; especially considering that this was that , which in our answer to your first paper , we had put you to prove but you think ( may be ) this you do sufficiently by citing the council of nice , generall councils shewing us ( as you say ) what the churches practice was , considering also that this council did ratifie and confirme , what had been anciently practised by the church before , the sixth canon mentioning an ancient custome , which by it is established . unto this and what further you do here urge , for the proving from this council , that which you cite it for , we have severall things to say . . and first , though we do most readily yeild , all due reverence and esteem unto this council , that was and will be famous for the condemning of arrius , together with his damnable heresie , yet we shall mind you , of what augustine ( quoted by calvin and alleadged in our answer to your second paper ) saith touching insisting on the testimony of this council . he in his book against maximinius , when he would silence that heretick , contending with him touching the decrees of synods , saith ; that neither he would object to him the synod of nice , nor he ought to object to him the synod of ariminum , but would have them both to contend , not by the authority of either of these synods , but by the authority of scriptures . it is also clear from ecclesiastical story , that constantine did admonish this council after they were assembled , that in the determining and judging of heavenly doctrine ( seeing they had in readiness the evangelical , apostolical , and prophetical bookes ) they should fetch from thence their formes of censure , and so determine controversies of religion from the scriptures ; and according unto which religious and worthy counsel they proceeded , disputing with arrius from the scriptures , and by the testimonies thereof condemning his heresie . . seeing you will have it , that the forme of church governement by patriarch , metropolitan , archbishop , bishop , &c. was established by this council , and that this council established nothing herein , but what had been defined and asserted ( as you say afterward ) by the ancient canons , yea the most ancient , even immemorial apostolical tradition , and custome , and that the customes which this council speakes of , were deduced down to those times from st mark the evangelist ; we do here enquire of you , whether the church governement that you would prove from this council , be jure divino , or by divine right ? if it be ( as we suppose , you will and must say it is , for which purpose you say it is defined and asserted by immemorial apostolical tradition , and deduced from mark the evangelist ) we do then again enquire of you , whether the governement of the church by patriarch , metropolitan , archbishop , &c. be to be found in scripture ? if you say it be , we desire you to prove it , and make it to appear , that it is there found . if you say , it is not to be found in scripture , it is in vain to urge the authority of the council of nice , or any other councils , for to prove the divine right of that , which is not to be found in scripture . further you should consider , that you alleadging for it immemorial apostolical traditions and customes , ( of which the scripture is silent ) do again joyn hands with the papists , pleading for the authority of unwritten traditions , and customes not to be found mentioned or awarranted by the scriptures , making with them the scriptures imperfect , and that their imperfection must be supplyed by these unwritten traditions ; but wherein they are opposed by our protestant divines , to whom we send you , touching this matter . . but that we may come to speak to the canons themselves , that you cite out of this council particularly . . first , we do not find in that sixth canon , that you do chiefly insist on any of the words , patriarch , primate , or archbishop , at all there used ; only it is decreed , that the bishop of alexandria ( he is not called the patriarch , as you call him ) have power over egypt , lybia , and pentapolis . we confess the word ( metropolitane ) is used in this canon , but not any of the other above-mentioned ; the like whereunto is to be observed , touching the seventh canon by you cited . and yet we lay no great stress on this , that these words are not there found , but hint only thus much to you by the way , who take advantage at us in regard of words , though without reason ; but shall grant unto you , that the things understood by those words , may be there found . as touching the thirteenth , which you here quote , that speakes nothing at all touching the business , but wholly concernes the lapsed catechumeni . and whereas you cite the twenty fifth , twenty sixth , and twenty seventh canons of this council , you do therein both wrong this council , and your selves , in fathering upon them supposititious canons , there being not above twenty canons that are genuine . indeed it is well observed by lucas osiander ( after he had recited in his epitome of ecclesiastical history , centur. . lib. . chap. . the twenty canons of this council , and which only he judged to be genuine ) that there are other besides these , that are read in some supposititious writings of the fathers , ( under the names of athanasius and ambrose ) but he judges them , and that rightly , to be falsly ascribed to the synod of nice . perhaps you judged us to be so little conversant in the fathers and councils , as that we should have let all these things pass for currant ; if otherwise , we see you are so addicted to the episcopall cause , that you matter not , so you can make it out , though it be out of supposititious writings . . as to the main thing you cite this council for , and that which indeed is chiefly to be here insisted on , sc . the ancient custome that the sixth canon speakes of , touching the power and dignity of the metropolitanes , ( which yet was not such as you imagine , at the first appointing them , and of which more anon . ) let it be granted , as you would have it , that this council did not constitute and create those metropolitans , but confirme them , and what power and dignity they had before , according to an ancient custome , yet we say , that ancient custome is to be limited in in regard of its antiquity . and . it cannot referre so high as to the times of the apostles , there being then no metropolitan bishops , they being never at all mentioned in the new testament , either by that name , or the thing thereby signified . . neither can it referre to the age next unto the apostles , because in that age , and a good while after , a bishop and presbyter were all one . we shall for the proof of this , first mention a very observable passage in a letter , written by the lord digby unto sir kenelmne digby , and which , for the observableness of it is cited by others ‖ , and with good reason , considering how much he was for that kind of episcopacy that you contend for . his words are these ; he that will reduce the church now , to the forme of government in the most primitive times , should not take in my opinion the best nor wisest course ; i am sure not the safest : for he would be found pecking toward the presbytery of scotland , which for my part i believe , in point of government , hath a greater resemblance , then either yours or ours , to the first age of christs church ; and yet it is never a whit the better for it , since it was a forme not chosen for the best , but imposed by adversity under oppression , which in the beginning forced the church from what it wisht , to what it might ; not suffering the dignity and state ecclesiastical , which rightly belonged unto it , and which soon afterward , upon the least lucida intervâlla , shone forth so gloriously in the happier , as well as more monarchical condition of episcopacy , &c. you see this gentleman , who was firme for monarchical episcopacy , doth yet acknowledge , that in the most primitive times , and first age of the church , that kind of episcopacy had no footing ; and that the presbyterian government , as it is in scotland , and so consequently as it is in other reformed churches , and with us , is nearer to the primitive patterne of the church , then that episcopal governement , which you would prove from the council of nice . and therefore in those times there was no such superiority of a bishop over a presbyter , no archbishops and metropolitans , or primates and patriarehs , as you speak of , and for which you quote this sixth canon of the council of nice . but if you would peruse blondellus his apologia pro sententiâ hieronymi de episcopis & presbyteris , he would give you a particular and large account , touching this matter ; he undertaking to prove ( as he is a man of vast reading ) that untill the year . or thereabout , there was not any bishop over presbyters . and in the dayes of polycarpe , we find in his epistle to the philippians , but two orders of ministery mentioned , sc . bishops and deacons , according to what paul in his epistle to the church had signified more anciently . hear his own words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. therefore you ought to abstain from all these things , being subject to the presbyters and deacons , as unto god and christ . and therefore this ancient custome , mentioned in this sixth canon of the council of nice , which you quote , must hereupon be limited and restrained , in regard of ancientness , and is not to be understood , so as to referre to the whole space of . years after christ , or thereabout , before its assembling ; although the custome of appointing metropolitans before , might be called ancient comparatively with those customes , which were but sprung up more lately , or were very new . and though we shall not undertake to shew , what was the universal and constant practice of the church , for either the whole space of the first three hundred yeares after christ , or the greatest part thereof , ( though it concerned you , who are so confident , that the whole stream of testimonies to be produced , shewing the unanimous consent of fathers , and the universal and constant practice of the church , even up to the apostles dayes , runs so for episcopacy , that there is not the least rivulet for any others , to have made this out ) yet this we may say , that episcopacy did not grow up to that height , that it was in , at that time when the council of nice assembled , all at once , but by steps and degrees ; and that it was then nothing like to what it grew up to afterward ; and further , that however those godly fathers , that did first set it up , and afterwards upheld it , did so out of a good intention ; yet that therein they were but subservient , to what afterward , was effected in the bishop of rome , to lift up antichrist into his seat ; and which is not much to be wondred at , whenas the apostle tells us , that in his dayes the mystery of iniquity did then already work ; and that good men may be instrumental , though unwittingly , to promote and advance a very ill and bad designe ; god therein leaving them to themselves , and he thereby in his secret and unsearchable providence , though just , holy , and wise , bringing that about , which he had before appointed in his eternal counsel . and yet for all this , we do averre , that however , as hierome ‖ doth well observe , at the first , a bishop and a presbyter were the same , and that before by the instinct of the devil , there were contentions in religion , and it was said amongst the people , i am of paul , i of apollo , i of cephas , the churches were governed by the common counsell of the presbyters ; but that after every one thought , that those were his , which he did baptize , not christs ; it was decreed throughout the whole world , that one of the presbyters should be chosen , and set over the rest , unto whom all the care of the church should belong , and the seeds of schismes taken away . yet not only in that age , but long afterward , as also long before the assembling of the council of nice , ( that speakes of metropolitans , and confirming their power ) a bishop and presbyter were acknowledged to be one order of ministery ; as they did also joyn with the bishops , after their setting up in the governement of the church , as is acknowledged and proved by dr. usher , in his reduction of episcopacy to the forme of synodical governement in the ancient church ; and which indeed , is that , which is acknowledged by your selves . for you confessed before , that ignatius , chrysostome , theodoret , theophilact , oecumenius , and others of the greek fathers , with some of the latines also , did take the word ( presbytery ) tim. . for the company of presbyters , i. e. bishops who lay hands on the new made bishops or priests , ( as you express it ) making bishops and presbyters mutually to expound each other , as hath been already observed . and herein you are not alone , as hath been partly shewed before , and is abundantly shewed by others , and particularly by our reverend brethren of the province of london , who in their * jus divinum ministerij evangelici , prove not only from the scriptures , that a bishop and presbyter are all one , but do urge also sundry other testimonies for the proof thereof ; not only out of hierome and augustine , but likewise do alleadg dr. reynolds in his epistle to sir francis knowles , shewing the same thing out of chrysostome , hierome , ambrose , augustine , theodoret , primasius , sedulius , theophilact ; and do further urge , that michael medina affirmes lib. . de sacris originibus , that not only hierome , but also that ambrose , augustine , sedulius , primasius , chrysostome , theodoret , oecumenius , theophilact , were of the same judgement with ae ▪ rius , and held that there was no difference between a bishop and a presbyter by scripture , besides other testimonies , which they do there urge . but david blondellus , in his apologia pro sententiâ hieronymi , doth clear this up so fully , in that his large treatise , penned on purpose , to shew what concurrence of antiquity there is for this opinion of hierome ; that we believe those that are unprejudiced , that will but take the paines to read and weigh what he there presents , will readily grant , that long before the council of nice , and long after , it was acknowledged , that a bishop and presbyter are one order of ministery . we have thus said , that which we judge sufficient unto the canons themselves , that you cite out of the council of nice , and particularly to the sixth canon of that council , on which you lay the greatest weight , and shall now proceed to examine what follows . for you will have the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we used in the th canon of the council of nice , to be the very words , which ignatius useth , to express the apostolicall traditions , antiqui mores obtineant in egypto , lybia , pentapoli , &c. i. e. let the ancient customes of egypt , lybia and pentapoli continue , that the patriarch of alexandria should have power over all these . but concerning the epistles , that go under the name of ignatius , you might know , there are different opinions of the learned about them . salmasius conceives they were written by a pseudo-ignatius , to bring into credit that episcopall government , that deviated from the primitive institution ; and that they were written , at that very time , when that was set up . others that conceive any of them to be genuine , yet do not receive them all . mr. perkins in his preparatives to the demonstration of the probleme , observes that seaven epistles of his , hierome and eusebius , lib. . cap. , & . reckon for true ; but now they are increased unto twelve ; five whereof he judges to be counterfeit , and these to be , . ad mariam ; . ad tarsenses ; . ad hieron ; . ad antiochenos ; . ad philippenses . dr. usher , that reverend and learned antiquary , acknowledgeth onely six of these epistles to be genuine , and saith , the other six are spurious ; and of those six that he acknowledgeth , he saith , they are depraved and corrupted . nay mr. perkins observes , that bellarmine himself confesseth of these epistles , that the greek copies are corrupted . and to evidence this , we wish you to consider two passages onely , that we shall instance in . in his epistle to the trallians , he boasteth of his knowledg ; for he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. i am able to understand heavenly things , the orders of angels , the differences of archangels , and of the heavenly hoast : the differences between powers and dominations : the distances of thrones and powers : — yea as followes a little after , the kingdom of the lord , and the incomparable divinity of the lord god almighty . these expressions savour not of that humility that was in that faithfull servant of christ , the true ignatius . and in his epistle ad smyrnenses , he takes upon him to correct , if not to contradict solomon : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he saith , my son honour god and the king , but i say , honour god as the author and lord of all things , and the bishop as the prince of priests , &c. and after him it behoveth you to honour the king. more here might be urged : but these and other passages , that might be instanced in , do shew plainly , that these epistles are either counterfeit , or corrupted . and this was the reason of those expressions , we used in our answer , when we said , it would not be easie to assure us , that some works , that go under the names of the most approved authors of the primitive times ( referring therein after a more especiall manner to the epistles of ignatius ) are neither spurious nor corrupted . but hence it will follow , that what is alleadged by you out of ignatius , for the support of the episcopall cause , is not of that waight , as to prove , what was the practice of the church in the time of the true ignatius ; much less to prove , what was the universall practice of the primitive church , long before the assembling of the council of nice , or to evidence that that council in the th canon , had any reference to the words of ignatius , which you cite , and which might as well be foysted into his works afterwards , as other things ; and so nothing thence to be concluded , either with the shew of any certainty , or of any good measure of probability . . now whereas you will have these ancient customes touching the power and priviledges of the metrapolitans , and patriarchs , to be deduced from st. marke the evangelist , who , you say , was not onely bishop of alexandria , but of the churches of egipt , lybia and pentapolis , and will have the subordination of all inferiour officers in the church to the bishop in every diocess , of the bishop in every province to the metropolitan , of the metropolitan in every region to the patriarch or primate ; these standing powers ( as you call them ) and subjection , to be defined and asserted by the ancient canons , yea the most ancient , even immemoriall apostolicall tradition and custome : you must either prove that the customes , standing powers , and subjection , that you speak of , are warranted , defined , and asserted by the canon of scripture , which you will never be able to do : or else you do hereby intimate , that you would have it to be believed , that there are some customes and traditions , that are apostolicall , and to be received as such , that are not found written in the canon of the scripture . but by this assertion you gratifie the papists , , and open a door to let into the church , the many unwritten traditions , they would obtrude upon it , under the specious name and title of apostolicall traditions : though you might have known , they are abundantly therein consuted by our divines , that yet were never answered by them , or any other patrons of unwritten traditions . and upon this account we hope we shall be sufficiently excused , though we forbear to either examin , or say any thing particularly to the councils , and dr. hammond , that you cite for this purpose . but as touching marke the evangelist , whom you will have to be , not onely bishop of alexandria , but also of egypt , lybia and pent apolis also ; you do herein assert things inconsistent , sc . that he was an evangelist , and yet an ordinary bishop . for evangelists properly were extraordinary officers , extraordinarily employd in preaching of the gospel , without any setled residence upon any one charge ; were companions of the apostles , and under the apostles had the care of all churches , and in which sense mark was an evangelist , as well as in regard of the gospel which he wrote . but bishops were officers that were ordinary , and fixed to one particular charge , neither did they ordinarily travell with the apostles from place to place , as the evangelists did : neither could evangelists be any more called bishops properly , then the apostles could be so called ; who were not such formally , but onely eminently and virtually . but as touching eusebius , whom you cite , scaliger saith concerning him , that he read ancient histories parum attentè . but further you are to consider , that the apostles themselves were called bishops in those times : and yet they could not be so called properly , as is proved by mr. banes in his diocesan triall * , who there gives reasons , why apostles neither were , nor might be both apostles and bishops properly . we shall onely urge one of the reasons there mentioned , which also doth strongly prove , that mark the evangelist , neither was , nor could be an ordinary bishop ; for then he is made liable to errour , as all ordinary bishops were , and are ; and then in writing of his gospel , as well as in his teaching he might erre : and hereupon , occasion is given , to call that part of canonical scripture in question ; as the asserting the apostles to be bishops properly , gives the like occasion to call all their writings in question , which is dangerous , and no wayes to be admitted of . and hence it will follow , in what sense soever you call mark an evangelist , yet he could not be a bishop properly , although it should be granted , he had an inspection under the apostles , of all those parts you mention . . but thus farre , we hope it is manifest unto the reader , that as yet you are to shew , what the practice of the church was in point of church-government , for the space of the first three hundred years after christ , that which you have alleadged out of the council of nice , not manifesting it , either for the whole space or the greatest part thereof ; as appears by what we have said touching this matter . neither must we allow , what again you here further assert , sc . that general councils are the best enterpreters of the mind and wi●l of god in scripture , touching church government , the scripture it self being a farre more sure and safe interpreter of gods will and minde therein revealed , in the plain places thereof , when there is a doubt and difficulty , arising from the darkness of some other places , and as hath been fully shewed ; as also considering , that there was some swerving in point of church government from scripture rule , before the first general council met or assembled , when yet there was more purity , as to that matter , then there was afterward . . neither must we suffer that to pass for currant , which you here say of calvin , sc . that though he disliked the name hierarchy , yet he allowed the thing . the place you here chiefly referre to is , as we judge , that place in his institutions , lib. . cap. . sect. , , . but especially what we find , sect. . where we grant , having mentioned bishops , archbishops , and patriarchs , and having given the reason of the first institution of them , in that fourth section , he hath these words , gubernationem sic constitutam , nonnulli hierarchiam vocarunt , nomine ( ut mihi videtur ) improprie ; certè scripturis inusitato , &c. verum si rem omisso vocabulo intuemur , reperiemus veteres episcopos , non aliam regendae ecclesiae formam voluisse fingere , ab ea quam deus verbo suo praescripsit : i. e. the governement of the church so constituted , some called the hierarchie , by an improper name ( as it seems unto me ) certainly by a name not used in the scriptures , &c. but if omitting the word , we look upon the thing , we shall find , that the ancient bishops would not frame another forme of governing the church , from that which god hath prescribed in his word . he speaks then here , of what was in their intention , not as approving every thing they did . he saith , they would not , they had not any such a will , purpose or intention ; he doth not say , as you say , that they did not frame a forme of church government , differing from that which christ hath prescribed in his word . he had intimated in the first section , that many of the canons that were made in those times , sc . of the ancient church , did seem to express more , then was to be found in sacred scripture ; and though in regard of that good measure of purity of governement and discipline , that did remain in those times , he doth seem to extenuate , what deviation there was from the word of god ; yet he doth not allow of every thing , that was then appointed . in the second section he comes to shew , how bishop came up at the first , sc . that for the prevention of schisme , the presbyters chose out of their number , in every city one , to whom they gave the title of bishop , and that upon this reason , lest dissentions should arise from equality . but withall , there shewes , that the bishop , thus superiour to the rest of the presbyters in honour and dignity , had not any dominion over the presbyters , whom he calls his colleagues ; but only had that office , as the consul in the senate , and as indeed the moderatour hath in our assemblies , as from that which he there instaneeth in , that did at the first belong to him , is clear and manifest . and then he addes , and saith , even this it self , the ancients themselves confess , was at the first brought in , pro temporum necessitate , in regard of the necessity of the times , and humano consensu , by the consent and agreement of men ; as he proves out of hierome . and in the fourth section ( which you chiefly here referre to ) he saith , whereas every province had amongst the bishops one archbishop , and whereas also , in the synod of nice , there were constituted patriarchs , who were above the archbishops in regard of dignity that did belong ( as he there saith ) to the conservation of the discipline but yet addes , quanquam in hâe disputatione praeteriri non potest , quod ●arissimi ●rat usus , i e. although in this disputation it may not be omitted , that it was of most seldome or rare use . and then he shews , that the use of the archbishop was , for the calling a provincial synod , as there might be occasion , when the matter requiring it , could not be determined by fewer , and so by a lesser assembly ; and in case the cause was more weighty or difficult , that then the patriarch was to call a more general synod , from which there was to be no appeal , but to a general council . and thus calvin shewes , what was the reason of the first institution of bishops , archbishops , and patriarchs ; but from that account given by him of this their first appointment , it is manifest , that their superiority above their fellow brethren , was not from the beginning , it being but an humane constitution only ; and that at the first , yea even in the time of the nicene council , it was nothing like to what it grew to be afterward ; and that that power , even of the patriarchs , and metropolitans , that was appointed or confirmed by the nicene council , was nothing like unto that power , that was exercised by the bishops and archbishops in this land , whilest episcopacy stood ; their power at that time being chiefly , if not only , for the calling of synods , sc . provinciall , or of a larger circuit , as there might be need ; and they having therein only a presidency , or moderatorship , and not exercising any dominion over their colleagues , according to that representation of the matter of fact , that calvin truely makes . and because the appointment of them was done out of a good intent , without any will or purpose , to appoint any forme of government in the church , differing , from that , which god had appointed in his word ; and as an ecclesiastical constitution only , which the godly fathers in those times thought might be of use , ( though afterward , as we have before shewed , it proved otherwise ) and considering what a good measure of the ancient discipline , remained entire in those times , calvin did therefore speak moderately of what they did , though he did not ( as is manifest ) approve of all they did . but thus the reader may discerne , that you have not dealt any more fairly with calvin here , ( whom in this place you would make to be a justifier and patron of prelacy ) then you have dealt with him elsewhere ; though by what we have said , we hope he is sufficiently vindicated , and the contrary , to what you alleadge him for , fully evidenced . and this that hath been said concerning calvin , will likewise shew , how beza is to be understood , if he any where say , what the ancient fathers appointed touching the hierarchy , was done optimo zel● , out of a very good zeal . for by that expression he only approves of their pious and good intent in what they did , but not of all that was done ; and when you call him that earnest patron of presbyterian discipline , you should not , by stretching his words beyond their scope , have represented him , to have approved of that , which the presbyterian discipline doth not own . . and thus having answered fully to what you have said , for that government which you are for , and pray might be established in this nation ; we must still mind you , that , whatever you here again say to the contrary , as yet you have not proved this church government to be agreeable , either to the will of god ( which was not as yet attempted to be made out by you ) or to the universal practice of primitive churches , your proof for this falling far short ; and that however now you would mince the matter ( speaking of the rule , whereby we are to judge , touching church government , or other matters of religion ) in saying , you put both together , not the word of god alone , nor the churches practice alone , but both together , ( and which is not to be disallowed of , when it is clear , that the churches practice is agreeable to the word of god ) yet by what you have discovered to be your opinion in this section ( and of which we have fully spoken ) it is manifest , you have given that to the church , councils and fathers , and their exposition , which is proper to the scripture , sc . to be the only sure interpreter of it self , and judge in all controversies of religion ; and which is that , which we have asserted and defended against you in this answer , and by giving of which unto the scripture , we have detracted nothing from the credit , that is due unto the church , or her lawfull and laudable customes ; which we are so farre from any wayes invalidating , that we do assert and defend the same , as also her authority against all heretical and schismatical persons , that seek her overthrow ; although we see no reason to count those heretical and schismatical persons , that seek to overthrow the church , that cannot either believe , that the church is the only iudge of coutroversies in matters of religion , or her exposition the best and surest rule for interpreting of scripture , or that judging the government of the church by patriarchs , metropolitans , archbishops , bishops , then chancellours , and commissaries , deanes , deanes and chapters , arcadeac●ns , and other ecclesiastical officers depending on that hierarchie , not to be a government agreeable o the will of god , and universall practice of primitive churches , do therefore cast it off , which yet w fear are articles in fome mens creeds . . but having spoken , what we judge sufficient , unto what you have alleadged out of the council of nice , and to what you further have urged , for the proving of that , which you do here cite it for ; we shall now proceed , to consider what you have to say against our government , as not being that , which is most consonant to the will of god revealed in scripture ; and to prove , that the ruling elders are not jure divino , nor any such officers appointed by christ in his word , but that they may be parted with , without any danger of betraying the truth of christ , rom. . cor. . tim. . now here we might have reasonably expected , that you should have urged some arguments , to have proved , that ruling elders are not meant in these texts , considering what more large satisfaction you promised in your second paper afterward , if what was comprehended therein was not judged satisfactory . but we find that ( notwistanding your large promises and confident and high undertakings ) you discover barrenness in arguing , though what is wanting in reasons , you make out in foul language ; yet we shall consider the utmost that you say . first in answer to these texts you say , they are too generall to prove a ruling presbytery out of ; but this you should have made good , and not magisterially have asserted it , as you do , without all proof . but you think it is enough that we have been often told so , by many more learned doctors of our church . and we must tell you ( who it seems reckon your selves in the number of these learned doctors ) that it is a greater part of learning , to prove these texts to be too general to prove a ruling presbytery out of , then only to say so much ; as by that account which we have given you , in our second paper , we have there shewed , that both the provincial assembly of london , in their vindication of the presbyterian government , and the london ministers , in their jus divinum regiminis ecclesiastici , do more then say , that these texts do hold forth such an officer in the church , as the ruling elder ; for they do also prove it , yea and that he is there particularly mentioned , and distinguished from all other officers of the church ; they also , together with the assertors of the government of the church of scotland ( to whom with other reverend and learned men of our own and other reformed churches , we have referred you ) do answer whatever we have heard alleadged by those many more learned doctors of our english church , that you here speak of , to prove these texts to be too generall , to prove a ruling presbytery out of . and therefore it is not according to our will , or what we are resolved on , that the ruling elders are found there , but according to the clear evidence of strong and good reason , shewing ( notwithstanding your scoff ) that the sense we have given of these texts , is the true sense and meaning of them . but though you urge no argument to convince us of so great a fault , yet you can readily enough accuse us of wresting the scriptures with expositions and glosses , to make them speak what they never meant ; and which you think is sufficiently made forth by telling us , that we put such strange senses to places of scripture , as the church of christ never heard of till of late yeares ; as if nothing were to be received , that is contained in scripture , as the true sense and meaning thereof , but what can be confirmed to be so , by the testimony of fathers and councils ; or as if all the expositions that had been given of these and other texts of scripture , by the church of christ till of late yeares , were now to be made evident from the writings of the fathers , that are extant , shewing what the expositions given by the church were ; or as if the expositions of reverend and learned synods and assemblies of divines , of our own or other reformed churches ( having had the help of all the labours of those , that had been in the church of christ before them ) backed with the evidence of scripture reason , and the circumstances of the texts , were all to be sleighted , and to be had in no account , both by us and you , who yet profess ( though in your practice you shew but little of it ) to reverence synods , and to be ready to submit to their determination , although we have also told you in our answer to your second paper , that ( however it being no controversie in the purest primitive times of the church , whether ruling elders were understood in those texts , nor this case brought before the synods of those times , that ever we have read of ; and so not that occasion given to the fathers , to discuss this matter upon their expositions of those texts ) we are not wholly destitute of the testimony of the fathers , for the being of such an officer , as the ruling elder in the church ; and do herein referre you and the reader , to what we have said to this purpose , in our answer to your second paper . but yet for all this , we must with you be esteemed wresters of the scriptures ; and to brand us the more , you apply unto us ( yea to all presbyters ) what dr. andrews taxed the papists withall , whereby you shew the esteem we are in with you , in that you herein parallel us with the popish cardinals ; which is also the charity you have towards us , who in your second paper , whilest you had hopes by courting us , to have brought us on to a compliance with you , were your dear friends ( nay more ) brethren , dearly beloved to you in the lord ; and this also is that more large satisfaction that you now give us , in performance of your promise there made , if what was comprehended in that paper , was not sufficient . but having here said nothing , that can have any shew of this promised satisfaction ; you do well to referre us , to what in your second paper , you say , you had further spoken of it ; for the reader hence may be ready to think , though he find here little but flouts and uncharitable censures ; yet there you had said something to the purpose , which yet when it is summed up , will be found to be only this , sc . your sending us to the fathers , to consult what interpretation they gave , and telling us none of them expound these texts as we do ; which yet is that you say over again here , and to which there is no need to return any further answer , then what hath been already made : only we cannot but take notice , that your way of giving satisfaction is very easie , sc . by ridding your hands quickly of the work , and it is only in one way , which is briefly this , sc . what exposition the fathers unanimously give of any text of scripture , that must be received ; and what exposiition cannot be backed with their concurrent testimony , that is to be rejected , and this ought to satisfie . but unto this , one answer doth serve the turn , sc . that your principle is unsound and very corrupt ; and which hath been already in our answer to this section so fully evidenced , that it is needless here to add any more . and this for answer to what you present in this section , may be sufficient . the gentlemens paper . sect. vii . but now as to you , and what followes , say you , and so go on mintaining your power of excommunication , and the extent of it , being as you pretend , backt by the authoritie of the civil magistrate , which authoritie is taken off by severall subsequent acts of parliament , and so your church-government , and church-censures are of no force upon any , but such as are willingly ( and no longer then they are willingly ) subject thereto , as we have shewed before . the civil sword doth and can reach others , your ecclesiastical cannot : the act inflicts a civill punishment , whether corporall or pecuniarie , upon all lawless persons , whether such as contemn gods laws or mans , and not a spirituall , and therefore not censurable by you . and this is a mistake of yours to think , that notwithstanding the punishment inflicted upon the offender by the civill magistrate , you may for the same offence proceed to execute church-censures also ; so a man may come to be punished twice for one offence , which is against the law ; and therefore in such statutes ( as in mar. cap. . and eliz. cap. . ) where there is a punishment prescribed to be inflicted by the civill magistrate upon the transgressors of that act , and also another to be inflicted by the church ; yet there is a speciall proviso immediately follows , that whatsoever person offending the premises , shall for any the offences afore-recited , receive punishment of the ordinarie , having testimoniall thereof under the said ordinaries seal , shall not for the same offence eftsoon be convicted before the justice , nor in likewise receiving for the said offence , punishment by the justice he shall not receive for the said offence punishment of the ordinary . now these latter acts and ordinances , against drunkennesse , swearing , prophanation of the sabbath , &c. enjoyning punishment by the civill magistrate only , hath utterly taken off all power of excommunication : and therefore our advice to you , to complain to the civill magistrate of such lawlesse persons was not amiss , because that sword is sharper and longer then any you have , or can pretend to . the animadversions of the class upon it . . if we went on to maintain our power of censuring the scandalous , according to what ( as we told you ) both god and the civil authority had entrusted us with , it concerned you the more to have made good what you undertook . but herein you have fallen short , as we have sufficiently proved , by what we have said in answer to the fourth section of this paper , whereby also we doubt not , but it will appear , that we are backt by the authority of the civil magistrate , and that this authority is not taken off by any subsequent acts of parliament , that you have instanced in ; and that therefore our church government and censures are still of force , and that it doth not depend on the voluntariness of the members of our severall congregations being subject thereunto , but upon the parliaments appointing them to this subjection , that any persons within the bounds of this association are subject to this government . . we do readily grant the civil sword , doth and can reach , as those offendors against the laws of the lands , that submit to the churches censures ; so also those , that are unwilling to be subject thereunto . but your argument is very inconsequent , when you would inferre , that the act or acts of parliament inflict a civil punishment , whether corporall or pecuniary , upon all lawless persons , whether such as contemn gods laws or mans , and not a spirituall , therefore such offenders are not censurable by us . for except there had been some late act , that had repealed the ordinance of , for church government , that appoints the inflicting of spirituall censures ; such offendors , as are justly censurable by that ordinance , are still censurable by us . neither do we yet see , how it is our mistake , to think , that , notwithstanding the punishment inflicted upon the offendor by the civil magistrate , we may , for the same offence , proceed , to execute church censures also : or that it is either sound divinity , or good law , that a man may not be punished twice for one offence ; which yet is the argument whereby you would prove us therein for to mistake . indeed we hold it not just , that one and the same person , should be punished twice for one and the same offence , with one and the same kinde of punishment ; but that such offendors , as are punishable by the civil magistrate with civil punishments , may be proceeded against by the church with church censures , is manifest , . from your own concessions . you had granted in your first paper , that such as are scandalous and wicked in their lives , were to be admonished , both publikely and privately ; and that if notwithstanding , they continue still in their scandalous courses , and would not reform , the churches lawfull pastors had power to excommunicate such . and in your second paper , it was one of the arguments you urged to bring us to a compliance with your proposals there , that , by that means the lives and manners of dissolute persons , might with brotherly admonition and exhortation be reclaimed , or by due censures be corrected and amended . but now you eat your own words , and flatly contradict what there you had granted : for now you say , such offendors as are punishable by the civil magisttate , according to the acts , that inflict civil punishment , are not censurable at all by the churches lawfull pastors ; nor by us , since we have refused to comply with your proposals ; for then a man may come to be punished twice for one offence . . from the justice and equity that is in so doing , considering the different nature of civil punishments , and ecclesiasticall censures ; the one being only corporall , or respecting the outward man , the other being spirituall and respecting the soul . and therefore seeing men consist not only of bodies , but have souls also ; such as are offenders against the laws both of god and men , may and ought to be punished , as with civil punishment , appointed by the civl magistrate , to be inflicted on the outward man ; so also with ecclesiasticall censures , appointed by jesus christ , to be inflicted on the soul , in case of impenitency . . this also further appears , by the necessity and usefullness that there may be of this double punishment . the magistrate may have punished the offendor in his purse or body , and yet he continue in an insensible and impenitent state , in which respect there may be a necessity , why he should be noted with the censure of excommunication , that he might be ashamed , thes . . . be delivered unto satan for the destruction of the flesh , that the spirit may be saved in the day of the lord jesus , cor. . . the magistrate also may have punished him to the satisfaction of the law , and yet the church remain unsatisfied , and there be danger also of leavening others by his unreformedness , except this old leaven be purged out , cor. . . civil punishments are necessary to be inflicted , for the restraining from publike disorders , not fit to be tolerated in a christian state : but if there be not repentance for such offences , the souls of such offenders , notwithstanding the law be satisfied , may be damned for their impeniteney ; for the preventing whereof church censures are necessary and usefull . both magistracy and ministry are ordinances of god , the power of both are necessary and usefull , a blessing from god may be expected on the due punishment and censures that are inflicted by both . and therefore the asserting of the one doth not take away or destroy the other . but if your doctrine be good ; if there be an appointment of civil punishments , to be inflicted by the civil magistrate , and the civil magistrate proceed to do his duty , all the power of the church is vacated , neither must she inflict any censures or spirituall punishments , that she is intrusted with the dispensing of , though she see her members to be incorrigible , impenitent and in danger to perish ( if her physick , that is for the soul , be not applied , after the civil magistrate hath gone as farre as he can ) because then one and the same person should be punished twice for one offence ; which you say , is against law , but we are sure , is against the rules of sound and good divinity . . but seeing you say , that for a man to be punished twice for one offence is against law , and to make this out do urge two statutes , . mar. chap. . . eliz. cap. . unto this we say , that however it doth not properly belong to us to expound the laws of the land , we hope we may have leave to say , what upon the perusall of those statutes , common reason doth dictate to us . and therefore we answer , . your assertion is too generall to be made out by these statutes . that of the first of mary , speaking only of the penalties to be infficted on those that should disturb by word or deed preachers in their sermons , or should molest a priest , preparing or celebrating masse , or other service ; or abuse the sacrament of the body and bloud of christ , or should break any altar or crucifix : and providing in the close of it , that the persons offending in the premises , should be but once punished for one offence : as there had been reason , for some of those things , that are there mentioned as offences , why the transgressors of that act , should not have been so much as once punished . the other statute of the first of elizabeth , cap. . ( for so your quotation is , in the copy you presented unto us , and which we judg to be the statute you here mean , there being nothing to this purpose to be found cap. . ) is likewise as expresly limited , as the former . for it entreats only of the penalties to be inflicted on those , that should use any other service then the book of common prayer , or should deprave the same book ; or should do any thing , or speak in the derogation of it , or cause other prayer to be said or sung , or should not resort to the church on the sundays , or other holy days : and then after the appointment of the punishment to be inflicted by the civil magistrate in such cases , and the other punishment to be inflicted by the ordinary , doth provide , that whatsoever persons shall offend in the premises , shall be but once punished for one offence , providing particularly as you mention . but you might have taken notice , that the book of common prayer is taken away , and so are holy dayes , by the ordinance appointing the directory ; and we could never see , there was reason for that severity , either of ecclesiasticall censures , or civil punishments to be inflicted upon all those that might be found punishable at any time by this act. however , the provisions mentioned in these acts , refering only to the particular cases mentioned in them , your proof from them falls short , to make out your assertion , that is generall , that it is against law for a man to be punished twice for one offence . . but yet we further answer , that when the parliament passed the ordinance of , whereby the offendors there mentioned , are made censurable by us with the church censures , as there may be occasion , according to the rules layd down in the form of church government , there were sundry penall statutes in force , inflicting civil punishments on severall of the offendors , mentioned in that ordinance , and yet there is no proviso in this ordinance ( that was passed after those statutes ) to the purpose you speak of , and restraining the church from inflicting church censures , in case the civil magistrate had punished them by civil punishments ; but it gives the church full liberty to proceed , without the least hint of any such a limitation . . you also ( who pretend to be so expert in the laws ) might have taken notice , that in the statute of the th of eliz. cap. . there is an appointment of the order of awarding and returning the writ de excommunicato capiendo : and also what was to be done upon the appearance of the offeudor , and what if he could not be found : and by which statute , it is most clear , that the civil magistrate was to inflict a civil punishment upon the same offendor , that had been excommunicated by the ordinary ; as it is there provided , that upon the bishops receiving the submission and satisfaction of the person excommunicated , and certifying the same , the party was to be released from the sheriffs custody or prison . by which , we think , it is manifest , that you ( who would appear to be men so well skilled in all laws , both of god and men ) have laid down such a generall assertion , as can be made out by neither ; it being cleer by that act , that a civil punishment was to be inflicted on the person , that by his offence had incurred the censure of excommunication . further you might have observed , that by the statute caroli , cap. . there is a forfeiture appointed , to be levyed on every person using any unlawfull pastimes on the lords day , and yet in the close thereof , there is a proviso in these words ; that the ecclesiasticall jurisdiction within this realm , or any the dominions thereof , by vertue of this act , or any thing therein contained , shall not be abridged , but that the ecclesiasticall court may punish the said offences , as if this act had not been made . the like proviso we also find , in the statute caroli , cap. . which yet appoints fofeitures , in case of prophanation of the lords day by carriers , &c. that travel on the lords day , or by butchers that sell or kill victuass on that day . by all which you may plainly see , if you will not shut your eyes , that it is not against law , that a man may come to be punished twice for one offence . nay what hath been heretofore more ordinary , then the high-commissioners imprisoning , fining and excommunicating for one and the same offence ? but yet you will have the latter acts and ordinances against drunkenness , swearing , prophanation of the sabbath , &c. enjoyning punishment by the civil magistrate onely , ( though they do not speak one word , that tends to the repealing of the ordinance for church government ) to have utterly taken off all power of excommunication . but this we must not so easily grant ; and yet we shall not be unready , as there may be occasion , to complain to the civil magistrate of any lawless persons , that are justly censurable with the censure of excommunication , the conjunction of the civil and ecclesiasticall sword , being sharper and longer , then either of them alone . the gentlemens paper . sect. viii . and you further proceed to make answer to our severall ensuing quaeries , but how fully and satisfactorily all may judge , that have perused what hath formerly been said touching the civil sanction of your government . our first quaerie is , why government in singulari ? your answer is , because it is the onely government that is established in this church by civill authority . this answer hath been confuted before , we shall say no more here to that . but we are unsatisfied , what you mean by ( this church ) whether you mean this church at manehester , where your classis is ; or you mean the church of england . if you mean this church of manchester of your association , it is establisht not so much by ordinance of lords and commons in parliament , as by later acts , grauting the free exercise of religion in doctrine and worship to all churches and congregations in their own way , to all , and all alike , but such as are particularly cautioned against . and so you in your presbytery in your church at manchester are protected , because you have possessed your selves of that church . but then others in other churches and congregations , to wit , prestwich , burie , middleton , and the like , may say of their way of worship , it is the onely government which is establisht in this church . but if your meaning be of the church of england , ( and so we conceive by the subsequent words , viz. that there is no other government but yours owned as the church government throughout the whole nation ) you are certainly mistaken , and dare not maintain it , that his highness , or his council owns presbytery , and none but that government . but leaving the civill sanction , you come to the divine right of presbytery , and prove it to be the onely government in singulari ; because it is that onely government which christ hath prescribed in his word ; and what christ hath thus prescribed , must needs be de jure , one and the same in every church . and calvins judgement ( you say ) in this particular is so manifest by his works , to the whole world , that it needs no proof . we have told you before of the form and order of church government appointed by the council of nice , by patriarch , arch-bishop , bishop , &c. how this government ( which we suppose you will not say is presbyterian ) is in calvins judgement , not differing from that which christ hath prescribed in his word . and in his first section of this chapter , he tells us of bishops , ( not one word of elders , chosen out of the people who should rule in the church ) but bishops that did all , viz. make and publish canons ( a note certainly of rule and jurisdiction in the church ) in which ( saith he ) they so ordered all things after the rule of gods word , that a man may see they had in a manner nothing differing from the word of god. and this form of government did represent a certain image of divine institution . can calvin say more for your presbytery ? nay , can he say so much ? then how manifest is his judgement for the jus divinum of your presbytery , that it is that government in particular , which christ hath prescribed in his word ? thus have we taken off your calvin and beza ( as above ) your modern doctors , for fathers you have none ; and now you descend to the assembly of divines . the jus divinum , by london ministers , the provincial synod at london , rutherford , gyllaspie , to prove your divine right of presbytery , modern authors of yesterday , with whom you paint your margent in abundance , and may serve your turn amongst the ignorant and vulgar sort ; who measure all by tale , and not by weight ; when others that know what , and who many of them are , will conclude you draw very near the dregs . as for such as are lawless persons , and who those be , whether drunkards , swearers , unclean persons , prophaners of the sabbath , such as will not subject themselves to the present government , &c. all together or a part , conjunctim seu divisim , whether you will , they are onely punishable by the civil magistrate , you cannot exclude them the church by any of your censures , as we have said before . the animadversions of the class upon it . . we did indeed proceed to make answer to your several queries , and desire the reader to peruse the queries , you propounded to us in your first paper , and the answer we gave unto them , and then to judge how satisfactorily we did it , after he had fully weighed our answer , and what you have said to take off the establishing of our government by the civil sanction . but whereas your first query was , why government in singulari ? and our answer given thereunto was , because it is the only government , that is established in this church by civil authority ; you say this answer hath been confuted before ; but how strongly , we shall leave it to the reader for to judge . but it seems , this answer hath raised another scruple in your mindes ; for you are unsatisfied , what we mean by this church ; although in our answer we had sufficiently explained it , it being that church , wherein the prelatical government formerly had been set up , and wherein , that being put down , the presbyterian was set up , in its stead , as the only government that was owned , as the church government for the whole nation , as we had told you ; and which words did sufficiently declare , that by ( this church ) we meant the church of england . this you confess is that which you conceive to be our meaning ; yet you quarrell at the word , that so upon supposal , that the church of manchester , of our association , and where our classis meets , might thereby be understood , you might take the liberty to tell us , that our church government is not so much established by the ordinance of the lords and commons in parliament , as by later acts , ( granting ( as you say ) the free exercise of religion in doctrine and worship to all churches & congregations in their own way ) to all , and all alike ; though you might have observed , that the way of prelacy was ever in the number of those wayes particularly cautioned against ; and that those of the presbyterian way have that prerogative , above all those of other wayes , to whom any indulgence is granted ; that their way of government is owned and established by the parliament , as the government of the nation , which is not to be said for any of the other . and therefore neither the church at manchester , nor our classical presbytery meeting there , are protected meerly upon the account of possession of that place , as you imagine , but because being awarranted thereunto by authority of parliament , they set up that government , which the parliament appointed and established as the government of the nation ; and who also in their approval of the division of this county into nine classical presbyteryes , appointed prestwich ( wherein the government was set up and exercised for along while , although since mr. allen's return thither , the eldership of that congregation could do little ) to be within the bounds of this classical association ; and middleton and burie ( in the latter of which congregations , the presbyterian government according to ordinance of parliament was also set up , though the present minister joyn not in it ) are appointed to be within the bounds of the second class . and so these congregations , that you would suggest , have a liberty for some way of worship and different government from the presbyterian , granted unto them and exercised by them , ( though they are not any of them under any character of indulgence granted to others other wayes ) are all of them under the power of the provincial assembly of this county , and one of them under the power of this ; and two of them under the power of the neighbour classical association . and hereupon we are certain , we are not mistaken , when we say , that there is no other government but the presbyterian , that was owned by the parliament , they establishing this government only , as the government of the nation ; and which we do not see , but is also acknowledged by the humble advice , assented unto by his late highness , as we have said before . . but now ( you say ) leaving the civil sanction , we come to the divine right of pres ytery , and prove it to be the only government in singulari , because it is that only government , which christ hath preser bed in his word . but here we have cause to complain , you do us manifest wrong , in that you would represent us either absurdly proving idem per idem , or that presbytery is of divine right , because it is so ; or to argue very weakly in saying it is of divine right , because it is prescribed by christ in his word , and so leave the matter without any further proof , nothing whereof at all , is any where to be found in our answer ; only we find the same in that chimerical fancy , which you had first conceivd your selves , and then were pleased to impute unto us . then you adde , and what christ hath thus prescribed , must needs be de jure , one and the same in every church , which words did not here follow , whereby you render , what we had plainly expressed , not intelligible to what purpose it was uttered . but because we desire the matter might be judged of , neither according to your representation of it , or what we say of it , we shall give the reader a full account , of all that was here expressed by us , and which he will find upon the perusal of our answer , whereby he will perceive , that we were not at all reasoning ( as you represent us ) but only declaring our judgement , and that in plain expressions , without any ambiguity . our words speaking of the presbyterian government were these . and as it is that which we judge to be most agreeable to the will of god , so also we conceive , that whatever is of christs prescribing in any other different government ( whether episeopal or congregational ) is to be found here , as we do apprehend the redundancies of them both , to be taken away in this , and the defects of them both to be bere supplied ; and however there may be differences amongst godly ment , concerning church government , which it is in particular , that christ hath prescribed in his word , yet we judg that the government which christ hath prescribed in his word is but one , as all those must say so too , that not being erastians , do bold that one church government or other is of divine right . the reader will hereby perceive , that we did without any manner of reasoning at all , only declare our judgements ; but you represent us as arguing , and that absurdly ; and then you mangle our words , breaking them off , from what they had immediate and necessary dependance on , and reference to ; for having thus farre declared our selves , we came to answer to what you had urged in your first paper , out of calvin , saying , scimusenim unicuique ecclesiae , &c. to which we said , the circumstantials of government ( of which we told you , we did believe , if you had quoted the place , where calvin used those words , it would appear he speakes ) being variable , and so but the accidentals of government , may not be one and the same in all churches . and then we added the words , you in part mention ; but if christ have prescribed a government in his word , for the substantials of it , it must be de jure , one and the same in every church . and then further said ; and that the presbyterian government is that in particular , which is there prescribed , in calvin ' s judgement , is so manifest by his workes , to the whole christian world , that it needs no proof . whereby it is very manifest to any ordinary understanding , that the expressions we here use ( and which you mention ) have reference to what you had cited out of calvin , in your first paper , shewing , that however he might say , that every church might have their different formes of government , in regard of the circumstantials of it , yet seeing the government prescribed by christ in his word , for the substantials of it , is but one , and in calvin's judgement the presbyterian government is that government ; when calvin saith , scimus enim unieuique ecclesiae , &c. he was to be understood , to speak concerning the circumstantials of government only , and not of the substantials thereof . hence also it is clear , that we were not here neither , arguing for the divine right of presbytery ; but only declaring and proving , how calvin was to be understood in the expressions you quoted . but as we have said , you mangle our words , and break them off from what immediately went before ; whereby from your representation , it is not conceivable to what they referred ; but then , you joyning them to other words going before , to which they had no reference , represent them to have been used by us , to have patched up such a poor argument for the jus divinum of the presbyterian government , as before hath been declared ; but whether this be either sincere or ingenuous dealing , we leave it to the reader to judge . . but as touching calvin's being in his judgement for the presbyterian government , as that which christ hath in particular prescribed in his word , ( though here again you would make him a patronizer of the government by patriareh , archbishop , bishop , &c. in our answer we said , was manifest from his works to the whole christian world . and is not this clear to any that will but consult what he hath written touching this matter ? consult his expositions and commentaries , rom. . , . cor. . . tim. . . and you will find him there to be downright for the jus divinum of the ruling elders office. consult his institutions , you will there find , lib. . chap. . sect. . expresly , that he takes bishops , presbyters and pastors for one and the same , and that according to the use of scripture , as he there speakes , and argues for that purpose , tit. . . phil. . . act. . . and having reckoned up the preaching officers , he then comes in the very same section , and mentions the ruling elders , shewing that they are mentioned by paul , rom. . , . cor. . . we will but cite only one passage , that he here hath concerning his quoting these texts . guhernatores fuisse existimo seniores de plebe electos , qui censurae . morum , & exercendae disciplinae unà cum episcopis praeessent . neque enim secus interpretari queas , quod dicit , qui praeejt , id faciat in solicitudine . habuit igitur ab initio unaquaeque ecclesia suum senatum conscriptum ex viris piis , gravibus & sanctis ; penes quem er at illa , de quâ posteà loquemur , jurisdictio in corrigendis vitiis . porro e●usmodi ordinem non unius saeculi fuisse , experientia ipsa declarat . est igitur hoc gubernationis munus saecu●is omnibus necessarium . whence it is very clear , that calvin's judgement is so full for the office of the ruling elders , that otherwise he saith , we shall not be able to interpret that of the apostle , he that ruleth , let him do it with diligence . and hence he concludes , that every church had from the beginning its senate or consistory , that consisted of men that were godly , grave , and holy , to whom did belong the jurisdiction , in correcting of vices , of which after he saith he will speak . further he saith , that experience it self declares , that this was not an order of one age ; and thence inferres , that therefore the ruling elders office , whom he undestands by the office of government , is necessary for all ages . is it possible for any man to declare himself more fully and plainly for the presbyterian government , then calvin here doth ? we forbear to cite any other parts of his works ; we doubt not but the reader by this will be sufficiently satisfied , and will presently hereupon conclude , that you but gather out of calvin , what you think makes for your purpose ; and when we cite him for that which he is so full for , matter not much how you misrepresent him to the world , that so you might make him to appear otherwise . but we wish you to consider , that it is not safe for any to make lies their refuge . but you have , notwithstanding all this , the boldness to alleadge calvin , as a patronizer of episcopal government , as you did before . and because you come over again with the same thing , we shall be forced for his vindication , to make some repetition of what we have in part already said . that in calvin which you here referre us to , is the place in his institutions which was before quoted , sc . lib. . chap. . sect. . but in the chapter immediately going before , we have even now shewed , that he declares himself fully for the presbyterian government ; but this you wholly conceal , in which you deal not honestly with him . nay in the very first words of this section , which you cite , he tells you , he had been hitherto speaking of that order of governing the church , as it is delivered to us out of the pure word of god , and concerning the ministeryes , as they were instituted of christ . and then he addes , now that all these things might appear more clearly and familiarly , it will be profitable in those things , to take a view of the forme of the ancient church , which ( as he there saith ) will represent unto us , a certain image of divine institution ; which are part of the words , that you cite . but hence it is clear , that seeing it is calvin's scope in this chapter , to compare the forme of government in the ancient church , with that forme of government , that he had held forth , in the chapter going before , from the scriptures , he judged ( whatever construction you put upon him to the contrary ) that that very government , in the substance of it ( which he had before proved was held forth in the scriptures , and which , as we have already shewed , from what we have cited out of him , out of the third chapter goin gbefore , was the presbyterian ) was to be found in the ancient church , in the purer times of it . but in the next place he comes to prevent an objection , in these words , tametsi enim multos canones ediderunt illorum temporum episcopi , quibusplus viderentur exprimere , quam sacris literis expressum esset , eâ tamen cautione totam suam oeconomiam composuerunt ad unicom illom verbi dei normami , ut facile videas nihil fere hâc parte habuisse à verbo dei alienum . hence it is yet further plain , that however he confess , that the bishops of those times did seem to express in many of their canons something more , then was expressed in scripture , yet that he saith , they did compose their whole oeconomy unto the only rule of gods word , that one might easily see , they had in this particular , nothing almost differing from the word ; he hereby declares his judgement yet further , that for the substance , the government of these times was the same with the government , he had held forth from the scriptures in the former chapter . but hence it is also clear , that ( as we observed before ) he did not approve of every thing in those canons ; as also he presently after confesseth , there was something deficient and wanting in them . for however he excuse them , in regard they endeavoured to keep the institution of god with a sincere endeavour , yet he acknowledges , that in something they erred , although he saith , not much ; as is clear from his own words , which are as followes , verumetiam si quid posset in ipsorum institutis desiderari , quia tamen sincero studio conati sunt dei institutionem conservare , & ab ea non multum aberraverunt , plurimum conducet hic breviter colligere , qualem observationem habuerint . and then he shewes , what the ministers of the ancient church were . thus we have given a full and particular account of what calvin hath in this section , and that in the very order which he himself observes there , which you doing but partially , and catching only at some passages , that you think makes for your purpose , do most grosly wrong him , by your misrepresentation . and if we should deal by other authors , even such as are for the episcopal government , as you deal by calvin , which of them almost , but we might make to appear patronizers of the presbyterian government ? but you will have calvin to say , that in the ancient church , the bishops did all , viz. make and publish canons , a note certainly of rule and jurisdiction in the church . thus you represent him , to hold forth the bishops exercising solitary power of jurisdiction in those times , which as it is in it self as contrary to truth , as light is to darkeness , so it is expresly contrary to what calvin saith in the very next section to that which you cite . for in the former section he saith , that they to whom the office of preaching was enjoyned , ( speaking still of the ancient church ) they called all those presbyters . these ( saith he ) did in every city chcose out one out of their own number , to whom they gave more specially the title of bishop , lest dissentions should arise from equality , as oft it comes to pass . but yet he presently adds , and saith , neque tamen honore & dignitate superior er at episcopus , ut dominium in collegas haberet ; sed quas partes habet consul in senatu , ut referret de negotijs , sententtias roget ; consulendo , monendo , hortando , alijs praeeat , authoritate suâ totam actionem regat , & quod decretum communi consilio fuerit , exequatur : id muneris sustinebat episcopus in presbyterorum caetu ; atque id ipsum pro temporum necessitate fuisse humano consensu inductum fatentur ipsi veteres . and then he quotes hierome , asserting a bishop and a presbyter to be all one . we wonder very much , where your modesty and ingenuity , nay common honesty was , when ( being you could not but take notice of these things in calvin in this second section , else you read him very negligently ) yet you say , as you here do , that according to calvin's representation of the government of the ancient church , the bishops did all ; make and publish canons , a note certainly of rule and jurisdiction in the church . whereas you see calvin saith ; the bishop had no dominion over the rest of the presbyters , whom he here calls his colleagues ; that he had but only that office , which the consul had in the senate , and is no more then what the moderators have in our assemblies , as is clear from what he here particularly recites , and further shews , that he was only to execute what was decreed by common counsell : and further saith , that even this that did belong unto him , the ancients themselves confess was introduced by humane consent , and that in regard of the necessity of the times . and as touching what was appointed by the council of nice , touching archbishops and patriarchs , and whereof he makes mention in section fourth , we have told you before , what you may find in calvin himself in that place , where he saith , they were rarissimi usus , of very seldome use , and that their use was chiefly for the assembling of synods . but thus we believe all men will see , that calvin is so express and full for the presbyterian government , and no patronizer of the episcopall , that they will conclude , such as represent him otherwise , are either very weak , or make little conscience of falsifying the authors which they cite ; and that you have taken off our calvin no otherwise , then by misinterpreting and grosly wronging him , as after the same manner you took off beza before ; and both whom , however you in scorn call modern doctors , yet are such doctors as both you and we may learn much from . . and thus we are brought to the authors , which we quoted ; for fathers ( you say ) we have none , though that also is not true ; we having , in our answer to your second paper , produced clear testimonies out of origen , ambrose , augustine , optatus , giving in clear evidence for the being of the ruling elders office in their times . but as touching our modern authors , the assembly of divines , the london ministers in their jus divinum , the provinciall synod of london in their vindication , mr. rutherford and mr. gillespie , however you despise them again , as before , as being but of yesterday ; yet they are such , who as in regard of their known and approved piety and learning , as they are deservedly in high esteem in the church , so they are such as we reverence , and are not ashamed to cite , though this you count but a painting of our margent with them ; and further say of them , they may serve our turn amongst the ignorant and vulgar sort , who measure all by tale and not by weight : whereby you pour forth such scorn and contempt upon so many reverend and glorious lights , as we beleeve all moderate spirited men , though in their judgments for the cause which you profess to love , will be ashamed of , and will disown in you . and however you say , that others , that know what , and who , many of them are , will ( sc . for our referring you to them ) conclude , we draw very near the dreggs ; yet you had approved your selves to have been farre more profound persons , if , being sent by us , to consider what arguments they urged for the jus divinum of the presbyterian government , you had in your reply to our answer answered them , and so rather discovered their weakness , then by such expressions as you here use , to have branded , either us , for referring you to them ; or them , by saying , that others know what , and who they are ; who yet , do neither know any thing by them , nor can by their detracting pens , publish any thing touching them to the world , that will ever lessen their esteem with learned , godly , sober and judicious persons , that are acquainted with their learned labours . and however you may please your selves in your v●lifying them , and us for referring you to them , yet this is that , which you should have remembred , must be accounted for one day . but why did not you ( who tell us of drawing very near the dregs ) here take notice , of what in our answer immediately followed , you having in your first paper enquired of us , why we had called our government , the present government ; and then demanded , is there no present government in any church or assembly of saints , but where our discipline is erected ? are all the rest at present without government ? or where hath ours been this fifteen hundred years past till this present ? &c. unto all which , and that which followed there in your paper , we returned you our answer : yet you take not notice of it : though if we had dealt thus by you , and yet had made a shew to have answered you , as you do pretend to answer us , we should not have thought you had wronged us , in your telling us here of drawing near the dreggs . . and now to conclude this section : whereas you here again tell us , that as for such lawless persons , whether drunkards , swearers , &c. as will not subject themselves to the present government of the church , they are onely punishable by the civil magistrate ; and that we cannot exclude them the church by any of our censures , this is as easily by us denied , as it is by you asserted ; and we leave it to be judged of by the reader , upon his perusall of what hath been said by both , whether you or we have the better reason for what is herein maintained by us . but we must again mind you , that notwithstanding in our answer we had here told you , that however we did not judg all those to be lawless persons , that do out of conscience not come up to the observation of all those rules , which are or shall be established by authority for regulating the outward worship of god , and government of his church ; yet both you and we might well remember , that such as should have refused , to have subjected themselves to the late prelaticall government , would have been accounted in those times lawless persons : yet to this also you do here say nothing , although it was one of your queries in your first paper , whether all that subjected not themselves to our present government , must be taken for lawless persons ? and which was a matter more considerable to have replied to , then to have put us off , as you do , with that which is not at all here to the purpose : your querie to which we answered , not being about our power to censure the persons , that we counted lawless , but who those lawless persons were . the gentlemens paper . sect. ix . to our next quaere ( viz. ) how farre you extend this saintship , this church and assembly of saints : you answer , as farre as the apostle did , when writing to the church of corinth and galatia , he calls them saints , and churches , notwithstanding the gross errours of many members in them ; and therefore though there may be sundry of the like stamp in your assemblies , you do not un-church them ; or make your assemblies not assemblies of saints , because of the corruption of such members , &c. but by your leave , you answer not our question , which was not , whether all your assemblies were called assemblies of saints ? for no question , you will not un-church your selves , or un-saint your assemblies , notwithstanding the corruptions in them . but whether none else but you were accounted saints , none bretheren and sisters in christ , but such as stand for your pretended discipline ? if so , then the donatists crime may be imputed to you ; and we say with st. augustin , o impudentem vocem ! nay , but this cannot be laid in your dish , whose principles and practises are so manifestly against the practises and opinions of the donatists of old , it may more fitly be charged upon such as have rent themselves from your churches . but who are they that have rent from your church ? we hear but of few that ever admitted themselves members , or prosessed themselves of your association , that ever rent from it . those that are out , say , they were never of you , never had sworn obedience to , or subscribed any articles of yours , as you or many of you had sworn canonicall obedience to the government by bishops , and subscribed the articles of the church of england : here is a rent indeed , a schism in the highest , which is not satisfied , but with the utter overthrow of that church , from whom they rent and rasing out those articles of religion , they had formerly confirmed by their own subscription , saying , illa non est , &c. o impudentem vocem ! this saying doth not concern you . but still we are unsatisfied in the word ( publique ) what you mean thereby , to which you answer , such as you by your profession and practise do own for publique , such as you do constantly frequent , and stir up others to frequent also where are also the publique ordinances of the word , sacraments and prayer dispensed . but here again you come not home to our question , whether none are publique assemblies , nay publique assemblies of saints , but such as you constantly frequent , or whose discipline you own ; however publique yours are . and then your order is , notice shall be taken of all persons that forsake the publique assemblies . notice of all persons in order to censure ; so is your meaning , and purpose , as a little before you have said we may gather from your paper , to censure all persons , that maintain private meetings in opposition to publique , whether out of conscience , or out of a principle of carelesness , sloth , worldliness , &c. all persons that crie down your churches , ministry , &c. is your purpose and meaning by that order . and you say further , neither do we transgress any laws of the land , which have made no proviso to exempt any man , that we meddle with , &c. here sure you are mistaken ; for you can no more proceed to censure such as forsake the publique assemblies , by virtue of any ordinance of parliament , or rule laid down in your form of church government , then you , or any other minister , or magistrate civill or ecclesiastical can punish them by an act of . eliza. intituled , an act for vniformity of prayer , and administration of sacraments ; or by an act of . eliza. intituled , an act , for punishing of persons , obstinately refusing to come to church , &c. or an act of . eliza. against such as refuse to come to church : all which with your ordinance , are repealed by an act made septemb. . . intituled , an act for relief of religious and peaceable pcople from the rigor of former acts of parliament in matters of religion . by which these are not only repealed , but it is enacted further , that all and every the branches , clauses , articles , and proviso's expressed , and contained in any other act or ordinance of parliament whereby , or wherein any penalty or punishment is imposed , or mentioned to be imposed on any person , for not repayring to their respective parish churches , &c. shall be , and are by the authority aforesaid wholly repealed and made void . none by this act shall be censured or punished by virtue of any former , act or ordinance , for refusing to come to their parish church , &c. though they obstinately refuse ; and if by no former , then not by that you pretend to . now to the end no prophane and licentious person may take occasion by the repealing of the said laws ( intended onely for relief of pious and peaceable minded people from the rigor of them ) o neglect the performance of religious duties : it is further enacted by the authority aforesaid , that all and every person and persons , within this commonwealth , and the territories thereof , shall ( having no reasonable excuse for their absence ) upon every lords day , dayes of publique thanksgiving and humiliation , diligently resort to some publique place , where the service and worship of god is exercised : or shall be present at some other place , in the practise of some religious duty , either of prayer , preaching , reading or expounding the scriptures , or conferring upon the same . and be it further declared by the authority aforesaid , that every person , and persons that shall not diligently perform the duties aforesaid , according to the true meaning thereof ( not having reasonable excuse to the cootrary ) shall be deemed , and taken to be offenders against this law , and shall be proceeded against accordingly . can you say now that you have power to censure such as forsake the publique assemblies , by any ordinance of parliament , or rules ( as you call them ) of your church government , when not only the pious and peaceable minded people , but the obstinate also are exempted from the rigor of former laws and onely taken to be offenders against this law , and no other , and shall be proceeded against accordingly ? dare you yet proceed to censure notwithstanding this act ? if you do you are very bold , and may run into a praemunire ; though you say you are not to be blamed for any mistakes , that may arise ab ignorantia juris , whether simple or effected : a strange saying , we have heard it said ignorantia facti excusat , but ignorantia juris non excusat , no not a simple ignorance much less an affected one . the animadversions of the class upon it . . if you had weighed what we had answered , you could not with any colour have said , that we answered not your question : you might have observed , that we spake of our assemblies , as they were parts of the church of england , and of the same constitution with her ; and whom , though those of the separation do un-church , in regard of the mixture , or the scandalous persons in them , denying our church in that respect to be true , or our assemblies to be the assemblies of saints , yet we justified in our answer , from the examples of the church of corinth , and the churches of galatia , to whom the apostle writes as to saints , and calls churches , notwithstanding such corruptions in them : though we did not deny , but the scandalous in our church and assemblies were the spots thereof . and seeing we acknowledged such assemblies were true churches , notwithstanding those scandalous persons that were found in them , you had no reason to imagin , that none else besides our selves were by us accounted saints , none brethren and sisters in christ , but such as stand for our discipline : which you cannot mention , but you must brand , in calling it pretended : you might from our answer have gathered , that all other assemblies in our land , where the word of god and sacraments are dispensed , were taken into the number of those assemblies we spake of , they being parts also of the church of england , as well as our own ; however they may some of them differ from us in point of discipline . we told you in our answer particularly , that in the church of corinth there were some that denied the resurrection , others made rents and schismes , and sundry grosly scandalous , and yet it was a true church . and therefore how should we be conceived , to have denied such assemblies in our land , that are parts of the church of england , and of the same constitution with her , for the substance , not to be the assemblies of the saints , if they stand not for our discipline ? yet you would make the world to beleeve , we meant no further in that answer we gave you , then not to un-church or un-saint our selves or assemblies , because of the corruptions of them ; which yet we must tell you , might have been the fewer , if you and others , who are members of these assemblies , had shewed your selves more pliable to good order and discipline , and to have been furtherers and not hinderers of their reformation . . we spake in our answer of some , that had of late rent themselves from our churches , because of the scandalousness of the corrupt members , and said , that seeing our principles and practises are manifestly known to be utterly against them , as against the opinions and practises of the douatists of old , you had no reason to apply that of augustine unto us , when he cried out against them , ô impudentem vocem ! but now you will not have any to have rent themselves from our church , excepting such , who having admitted themselves members , or professed themselves of our association , have rent themselves from us ; and who , you say , are but a few , so farre as you have heard . but here you do not approve your selves good disputants , against those of the separation , who being by their birth members of the church of england ( whereof our assemblies are but parts , and of the same constitution with her ( as we said before ) and have rent themselves from it , or from our assemblies , that are parts of it , are justly chargeable with schisme ; they having hereby rent themselves from a true church , wherof they were members , and whose membership is argued from their being born in gremio ecclesiae , not from their admitting themselves members of it afterward , or their professing of themselves to be thereof members . we had in our answer to your first paper , hinted to you this ground of their membership ; when in answer to what you had to the like purpose there suggested , as you do here , we told you that the severall congregations within this land , that make a profession of the true christian and apostolike faith , are true churches of jesus christ : that the severall members of these congregations are by their birth members , as those that were born in the jewish church are said to be by the apostle , jews by nature , gal. . that this their membership was sealed to them in their baptisme , that did solemnly admit them , as into the universall church , so into the particular wherein they were born . but as in this paper , where you should have replied to these propositions , if you approved not of them , you answered nothing to them : though in your first paper you would have exempted your selves from being subject to our government , because you had not admitted your selves members of some one or other of our congregations , or were any associates of ours , as you there expressed your selves ; so here you come over again with the same unsound principle , and yet say nothing to make it out : intimating , that none are to be accounted , to have rent themselves from us , but such as have admitted themselves members , or professed themselves of our association : whereas if being members by their birth of the church of england , they after rend themselves from any of our assemblies , or others that are parts and members of it , and of the same constitution with it , they are guilty of schisme ; and which you must say , or whatever you cry out against it , you do not upon any sure principle , oppose it . . but this blot of schisme you would fasten upon us however , though it be neither upon your own principles here laid down , or any other whereby you can prove us guilty . and to make this out you say , that , we or many of us had sworn canonical obedience to the government by bishops , and subscribed the articles of the church of england , and hereupon , because we are not now for episcopacy , you conclude us guilty of a rent indeed , a schisme in the highest . but herein you were contradicted by mr. allen himself , in the presence of others of you , that subscribed this paper , in a full class , to which he and severall of you resorted ( which makes us the more to wonder , how he could subscribe this paper ) who looking about him upon the ministers that were present , said they were free from that , with which we are here charged , there being none there , that had sworn canonicall obedience , &c. although here you say , we or many of us did so : as hereupon it will follow from your own principle laid down , that we , who according to mr. allens own confession , never associated with the episcopall hierarchy , or swore any obedience to them , are quit from that guilt of schisme , with which you here charge us . but because we have already hinted , that you do not argue well against those of the separation ; to acquit our selves and all the ministers of this land , who now disown episcopacy , to which they formerly submitted , or to which any of them might have sworne canonicall obedience , from the guilt of schisme in this respect , we referre the reader to the grounds we have laid down for that purpose , in our answer to your second paper ; and which , whosoever will but impartially consider , he will finde , that it is not we , but your selves that do make the rent ; although to heighten the charge against us , you here tell us , that our schisme is so great , that it is not satisfied but with the overthrow of the church ( which yet in our answer to your second paper we have sufficiently refuted ) and rasing out those articles of religion , we had formerly confirmed by our own subscription : as if it were an article of the faith of the church of england , which all the ministers thereof had subscribed , that the prelaticall government by archbishops , bishops , &c. must stand for ever ; or if it were at any time taken away by the parliament , and disowned by the ministers of england , they had rased out those articles of religion , that they had once confirmed by their own subscription . but you must pardon us , if we be not so credulous , as to conclude the same with you , who in your great heat for episcopacy do so farre overshoot . . unto that wherein you were unsatisfied , sc . what we meant by the word publick , our answer was full and home ; but either you minded it not , or though you saw your doubt was resolved , yet being desirous to quarrell , you would not take any notice of it : for we did not only tell you , that by publick assemblies we understood the assemblies , where the publick ordinances were dispensed , which we our selves did own , and constantly frequent ; but also said expresly ( as is to be seen in our answer ) that we do not meddle with the censuring of those , who , being godly and sound in the faith , in the main points of religion , do yet differ from us in judgement in matters of discipline and government , and have their assemblies for gods publick worship distinct from ours ; as we are barred from it by the rules of our government , as we have often said before . these were the very words of our answer , and therefore , but that we see you are resolved to be satisfied with nothing , and find fault with that which is expressed never so plainly , we should have wondred , that you should here have said , that we come not home to your question ; whenas it is manifest from the words of our answer , that though these assemblies owned not our discipline , or we their● , yet we denyed them not to be the publick assemblies , or the assemblies of the saints ; as we expresly professed , we never medled with the censuring of them , or to take notice of their members ( being sound in the faith and godly ) in order unto censure , as the forsakers of the publick assemblies of the saints . but we here told you , we were heartily sorry , that you understanding our meaning , as was manifest from what you after said , should only move this doubt , to give a lash at our private meetings , which in our answer we justified ; but notwithstanding the lash you gave us , you do neither acknowledge your fault , nor reply one word to what we had said for our own defence . . whereas we said in our answer , that seeing in the paper which we had published in our congregations , we said notice should be taken of all those that should forsake the publick assemblies of the saints , you might thence have gathered , our purpose was to observe and censure , those that did maintain and hold up p●i●ate meetings in opposition to the publick , that did cry down ministery and ordinances , and which we shewed were censurable by the rules of our government , and that therefore we were not altogether silen● , concerning either the sin or punishment , of those that did erre in doctrinals or discipline , so as to make dangerous rents from the church , and for which silence you seemed to tax and blame us in your first paper ; yet now you mention this our declared purpose , to take notice of such forsakers of the assemblies of the saints , thus characterized , as a fault : and so with you we are worthy of blame , if we be silent touching either the sin , or punishment of such , and censure them not ; and we are also worthy of blame and punishment too , as transgressors of the laws of the land , ( as you will have us to be here ) if we shall proceed to censure such . and so let us neglect our duty or performe it , we are either way ( as you will have it ) blame worthy . yes and which were yet the more to be wondered at , were it not manifest from what principle it proceeds , you that crie out of schisme and separation , and blame us for our silence , touching either the sin or punishment of those that erre in doctrinals , or rend themselves from the church ; yet here are become advocates to plead the cause of those , that cry down our church , publick assemblies , ministers and ordinances . for you will have these to do all this out of conscience , these being your own expressions and not ours , we declaring our selves plainly concerning those only , that cry down our churches and publick assemblies , ministery and ordinances , as meant by those persons , that we said , held up private meetings in oppofition to publick , and whom we purposed to observe and censure . but these you will have also to be exempted from being censured by us ; as also all those , who out of a principle of carelesness , sloth , worldliness , or manifest prophaness , do on the lords day , either idle out the time , or else are worse employed , when they should be at the publick assemblies , and whom in our answer we said we purposed to take notice of , as such as did forsake the publick assemblies of the saints . . but seeing you have undertaken to plead the cause of both these sorts , and will have us to be sure mistaken , when we said , we did not transgress any laws of the land , which had made no proviso to exempt any of these from being censured by us ; we are willing to examine the utmost you have to say for them ; which is but only this , that we can no more proceed tocensure such as forsake the publick assemblies , by vertue of any ordinance of parliament , or rule laid down in our forme of church government , then they may be punished by an act of . elizabeth , or an act of . elizabeth , or an act of . of elizabeth ; all which , with our ordinance , ( as you say ) are repealed by an act made septemb . . . the title whereof you give us , as you had done before : by which ( you say ) the former are not only repealed , but tell us what is further enacted . but the strength of this allegation hath been tried before , and found to be as weak as water . this act of . that you insist on , repealing only the statutes or ordinance , that inflict civil punishment , upon those that repair not to their respective parish churches , &c. and meddles not at all , with repealing of the ordinance , authorizing the censuring of offendors with church censures ; and which we have in our answer to the fourth section of this paper sufficiently demonstrated . and therefore all that you say for those , you here undertook to exempt from being censured by us , is but what hath been discovered before to have no strength , and so therefore is of no force at all ; except we must believe , that by your repeating it , and coming over with it again , and paraphrasing upon it , it had gained some new strength , that it never had . and so all that follows now , to the conclusion of this section , is of no weight . for we cannot , against manifest reason to the contrary , judge it to be any great boldness in us to censure those , as forsakers of the publick assemblies of the saints , who falling under the character that we have given of them , are made censurable by the ordinance , establishing the form of church government . neither can we hereupon be brought , to fear any danger of running thereby into a praemunire , which you again mind us of . there are only two things more we desire might be taken notice of , before we pass from this section . . that the act of . which you quote , doth so farre discountenance those , who out of a principle of sloth , worldliness , or prophaneness , frequent not the publick assemblies , that it leaves them to be punished with civil punishments , as offendors against the law , notwithstanding its taking off the civil penalties from some , that are mentioned in it , and as is manifest from what you recite out of it ; and it not speaking one syllable , that may carry any shew of a repeal of the ordinance for church government , doth both leave these , and all other offendors against that ordinance , to be censured by the censures of the church , as there may be cause . . that you , having told us , if notwithstanding this act , we should proceed to censure , and might run our selves into a praemunire , and then imputing to us such a gross assertion , as if we should have said , we were not to be blamed , for any mistakes that might arise ab ignorantiâ juris , whether simple or affected , do hereby plainly discover , you matter not much with what you charge us , so you can but render us absurd enough . for our sense is clear , from the whole tenour of our discourse , where we used any such expressions , that we said , we were not to be blamed , for any mistakes in you , that might arise , ab ignorantiâ juris ; whether simple or affected we determined not , but left you to examine ; and which is so plain , that when you your selves recite our words in the beginning of the fourth section of this paper , you represent that ; which doth plainly shew , that there you understood us as we have declared , and of which we minded the reader in our second animadversion on that section . but now we are the persons that affirm a thing so absurd , as if we were not to be blamed for our ignorance of the law , whether simple or affected ; and then you cry out , a strange saying , and tell us , that you have heard it said , that ignorantia facti excusat , but ignorantia juris non excusat , &c. but how faithfully and sincerely you have herein dealt with us , the reader may judge , and we wish you in the examination of your consciences to consider . the gentlemens paper . sect. x. to our next quaere , whether those that forsake the publique assemblies of the saints in the d , order may not be taken for scandalous persons , and so comprehended in the d ? you answer , we , conceiving your meaning to be such , are not mistaken . for they are really , and indeed scandalous , and so justly merit to be censured by you . and although we be not mistaken in our conceits of you , yet we must tell you , you are mistaken in your own , to think you may bring in any that forsake your publique assemblies , under that notion of a scandalous person , and so proceed to censure accordingly , for the reasons we have given before . nay , nor yet can you proceed to censure the more known scandalous in life , such as you instance of drunkards , swearers , and whore-masters , they being all punishable by the civill magistrate , as by the several acts made for that purpose appeareth ; and not by any ecclesiastical , much less by your elderships short and blunt sword of excommunication , by any laws now in force . we are not so sensible of the multiplicity of canons , and burdensomness of ceremonies , under which , in the time of episcopacy , any truely conscientious did sigh or groan , but if we may judg , ex pede herculem , by the number of canons already made in your provincial assemblies , and elsewhere in this short usurpation of presbytery ( many urged necessary de fide ) what they would amount to , had you lived the age of episcopacy . years , and upwards we might well crie out , quare oneramini ritibus ? and censure you as dr andrews doth bellarmine in behalf of our english church . nobis non tam articulosa fides quàm vestris hominibus , qui ad singulas theses crepant est de fide . vobis , quibus datum est vestra omnia in eodem lumine videre , quibus vestra omnia ab eodem proponente infallibili habere , abundare licet articulis ad arthritim usque , &c. the animadversions of the class upon it . . here , you having nothing to object against the reason we had given you in our answer , why , though such as forsake the publick assemblies of the saints , being indeed scandalous ( and so such as might be comprehended under the latitude of that expression ) we did notwithstanding mention them distinctly , in a distinct order , from that wherein the scandalous were mentioned , have no further thing to tell us , but what you had said before , that we were mistaken to think , we might proceed to censure under the notion of scandalous persons , such as forsake the assemblies of the saints , for the reasons which , you say , you had before given : whereas all the reasons you gave us ( and which here the reader , if he will take the matter upon trust from you , must think had been several , you telling him here of the reasons you had before given ) were but only one , sc . in regard of what you recited out of the act of . ( and which was the only thing insisted on in the foregoing section ) which yet in the examination thereof , we have discovered to be none at all . . but it is not sufficient for you to be advocates for those , that forsake the solemn assemblies of the saints ; but also for such as are the more known scandalous in life , as drunkards , swearers and whore-masters . for you would exempt these also , from being censured ▪ by any ecclesiastical censure , whereby you contradict what you had granted , both in your first and second paper , as we before have noted ; and overthrow all church censures quite , by whomsoever inflicted ; and that upon this ground , because these offendors are punishable by the civil magistrate ; the weakness though whereof , we have also fully discovered , as the reader may see in our animadversions on the seventh section of this paper . but hereupon you will much less allow us any power to censure these offendors , with the censure of excommunication , which in a disgracefull manner you call ●ur blunt and sharp sword , though through the blessing of god , a meanes to recover and bring home the lapsed offendors , and which we hope , would not be without its e●ficacy , if there should be occasion for us to make use thereof , for the recovery of any obstinate sinner . . you are not ( you say ) sensible of the multiplicity of canons , and burdensome ceremonies , under which , in the time of episcopacy , any truly conscientious did sigh and groan . but herein you suficiently discover your spirit , and that your great zeal for prelacy hath taken away that sense , that should have been in you , not only as christians , but as men . for what though you were perswaded in your consciences , touching the lawfullness of all the canons that were made , and all the ceremonies that were enjoyned by the bishops ? yet you might have known , that even the old ceremonies , the cross in baptisme , the surplice , and kneeling at the lords supper , were born as a burden by sundry godly conformable men , ministers and private christians , however they judged they might submit unto them , being otherwise not to enjoy their liberty . but as touching the new ceremonies that vvere imposed , as bowing at the altar , and at the name of jesus , if you vvere so unsensible that you savv no evil in them , yet you could not ( one vvould think ) be ignorant , that some ‖ bishops , and generally the godly conformable men throughout the land , vvere so startled at them , that they chose rather to run the utmost hazards , then to swallow down those things : besides , the canon for the taking the oath to uphold the government by archbishops , bishops , &c. did so awaken the ministers generally throughout the land ( and vve think mr. allen vvas in the number of such at that time , and are sorry he should be less sensible of the burdensomenesse of that canon now , then he vvas then ) that they not only complained of it , but appeared against it . and as touching the sufferings of the old non-conformists , because they could not subscribe , and submit to the old ceremonies , being for those things suspended , silenced , and excommunicated many of them ; it seemes you never had hearts to pity them ; else you would have been sensible on their behalf , of the burdensomenesse of the canons and ceremonies , that vvere imposed on them , during the continuance of episcopacy , vvhich yet vvere never attempted to be proved by any ( that vve have seen or heard of ) to be in themselves necessary , ( however the lawfullnesse of them vvas defended by sundry ) and to vvhich they could not yeeld vvith peace of their consciences , though others could not . but here vve observe , you are guilty of double uncharitablenesse . first , in that you rase out of the number of persons that are truely conscientious , all those that did sigh and groan under the burdensomenesse of the ceremonies , that vvere imposed in the time of episcopacy , vvhether new or old . secondly , in that you expresse your unsensiblenesse of their sufferings , because they could not yeeld unto those ceremonies . and by this vve may gather , vvhat might be expected from you , if episcopacy vvere up again , and it vvere in your power to have all on foot , that vvas imposed on the church of god in former times . but you hereby sufficiently lesson , not only us , but all throughout the land , into vvhose hands your papers come , for to bevvare . you that here speak of the number of canons , already made in our provinciall assemblies and elsewhere , in that short space since presbytery hath been set up in the room of episcopacy , ( though you cannot mention presbytery , but you must give a blow at it , calling it an usurpation , though yet you have not proved it to be so ) and many urged necessary de fide , might have done well to have mentioned particularly what those canons are , that the reader might have judged , both of the number and burdensomeness of them , if there had been cause of complaint in either respect . but because this you could not do , you thought to make a strong accusation , some blot , at the least , being likely to adhere by that meanes ( as you might think ) though you proved nothing . but it is well known whose rule it was , fortiter calumniare , aliquid adhaerebit . you should have also told the reader , what those many canons are , that you here speak of , that have been urged necessary de fide , we knowing of none that have been so urged , that were canons , only made by our provincial assembly , and not held forth in the canon of the sacred scripture . and therefore till you acquaint the reader particularly , what these are , we hope he will number this amongst the rest of the slanders , that you have raised of us in this paper . he may discerne from what we have declared fully to this purpose , that , notwithstanding our own perswasion touching the divine right of the ruling elders office , yet we are farre from imposing the necessity of this opinion touching them upon others ; and therefore how we should urge any things , as necessary de fide , that are but ecclesiastical orders and constitutions , we leave it to the reader for to judge ; who will hence easily gather , what likelyness there is of any truth in such a charge : whenas he may also further observe , that we have declared our selves concerning these , that they are changeable , and in their own nature variable . but yet you say , if you may judge ex pede hereulem , ( others that had spoken of the multiplicity of canons and burdensome ceremonies , imposed in the times of episcopacy , might have better said , if they might have judged ex ungue leonem ) by the number of canons already made in our provincial assemblies , ( you yet particularizing none ) since presbytery was set up , what they would amount to , had we lived the age of episcopacy , ● . yeares and upwards ; ( though the raign of episcopacy is , as we have shewed , of a farre younger date , and especially episcopacy in the height of it ) hereby intimating , that they would have farre exceeded in number , all the canons that ever were made , during the whole space of time , wherein episcopacy hath been on foot . for answer unto this , we shall here only mind you , of what you , ( who are well acquainted with the book of common prayer ) may find therein , after the preface of it , entreating of ceremonies , why some be abolished , and some retained , where you have these words . some ( speaking of ceremonies ) are put away , because the great excess and multitude of them hath so encreased in these latter dayes , that the burden of them was intollerable , whereof st. augustine in his time complained , that they were grown to such a number , that the state of christian people was in worse case concerning that matter , then were the jewes . and he counselled that such yoke and burden should be taken away , as time would serve quietly to do it . but what would st. augustine have said , if he had seen the ceremonies of late dayes used amongst us ? whereunto the multitude used in his time , was not to be compared ? this our excessive multitude of ceremonies was so great , and many of them so dark , that they did more confound and darken , then declare and set forth christs benefits to us . and yet all this that is here spoken of , your selves will say , must needs have been during the standing of episcopacy . when you can bring forth such a testimony as this , complaining touching the number and burdensomeness of canons and ceremonies , whilest presbytery hath been on foot any where , by either the friends or enemies to it , ( if they will but speak the truth ) there may be then some reason to give credit to what you would here suggest ; but on this we shall give you leave to breath . and in the mean season we cannot but take notice , that such is the charity that you have towards us , that you compare us with the papists , for the burdensomenesse of rites and ceremonies , imposed by us on the church ( though your first paper wherein you cried out , quare oneramini ritibus , referred only to those few orders mentioned in that of ours , that was published in our congregations , some whereof your selves acknowledge there , to be the orders of christ ) and censure us as dr. andrews doth bellarmine in behalf of our english church . nobis non tam articulosa fides , &c. though if dr. andrews had been now alive , he would have been ashamed of those , that should have made use of his words , with such an application of them , as you do here make . the gentlemens paper . sect. xi . and now we are come to our last charge ( as you call it ) which as it is high , so ( you judg ) it hath little reason in it for the bearing it up . but how take you it off ? why first you observe , that we omit to mention the first part of this order , and unto which that which follows in the two next orders doth refer . we grant it doth , but we say not that onely , but to the latter branch of that order also touching the catechized persons , and therefore we say if they refuse to present themselves before the eldership , by this your order the minister must exhort and admonish them . but that is wholly of our adding , you say , and say it again , is wholly our own , and none of yours . why will you thus boldly averr so manifest an untruth ? is not the order express , that the minister , when he catechiseth the severall families , shall exhort such persons in them , as he finds to be of competent knowledge , and are blameless of life ; that they present themselves to the eldership , & c ? and do not your selves confesse , that you said the minister was to exhort , and that was all ? but we adde , and say , he shall exhort and admonish . how can these words then be wholly our own , and none of yours ? because we adde the word admonish , therefore must the rest be none of yours , but wholly ours ? but oh the learned criticks of our age ! to exhort and to admonish , are two different things which we confound together , taking them for one and the same , which is in us a radicall , and grand mistake . what ? every admonition a kind of church censure , or in order ( as you call it ) thereto , no exhortation so ? we confess our ignorance of such a distinction , not having as yet learned it either from scripture , fathers , councils , school-men , or any known approved author : find it us in scripture , you that are for the word of god alone . but in the the mean time we must tell you , ( if our translators erre not ) they are promiscuously used in scripture ; read acts . . i ceased not to admonish every one of you with tears ; is this more then to exhort ? was it in order to church censure ? again , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. able to admonish one another , say some translations , able to exhort one another , say others ; is this a radical and grand mistake in them ? again , col. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. admonishing your own selves . is this in order to church-censure ? is it more then exhorting ? again , titus . . admone illos , saith hierom , admone illos saith calvin , upon the place : our english bibles , some render it admonish others ( warne ) them to be subject , &c. is this in order to church censure ? is it more then an exhortation ? again , titus . . these things speak , and exhort , and rebuke with all authority , is to exhort , cum omni imperio , with all rule and authority , less then to admonish ? nay more , is private admonition a part of , or in order to church censure according to christ's rule , mat. . or st pauls , titus . . post unam & alteram admonitionem , is that private admonition ( we say ) mentioned in the first part of your th order , against onely the scandalous , and forsakers of publique assemblies ; ( and not the exhortation of the minister , to such as are of competent knowledge , and blameless of life , that they present themselves before the eldership ) in order to church censure ? * apage ! calvin is clear against you upon that text of titus . . saying , admonitionem intelligit , ( nempe paulus ) non quamlibet vel privati hominis , sed quae fit à ministro public â ecclesiae authoritate . so not every private admonition is in order to excommunication in calvins judgement : then what more then an exhortation ? thus have not scripture , nor calvin noted this difference 'twixt an exhortation and admonition , nor can you ( we believe ) produce fathers or schoolmen , those criticks speaking for you ; nor hath mr. leigh in his critica sacra noted such a difference , nor any we have read of ; and yet it is in us a radical and grand mistake . yes , and the relative ( they ) is as grand a mistake and errour in us to apply it to the nearer , when as it must of necessity be referred to the remoter antecedent ; when the subject matter spoken of doth necessarily require it , as in this case it is clear it doth * . the fourth order runs thus ( viz. ) that they shall be privately admonished according to the order prescribed by christ , mat. . once or twice to see if they will reform ( thus far is in order to church censure . ) and the minister when he catechiseth the severall families , shall exhort [ the ministers exhortation is not so much as private admonition ] such persons in them as he finds to be of competent knowledge , and blamelesse in life , that they present themselves to the eldership , that they may be admitted to the lords supper . the th order runs thus , viz. ( that if they will neither hearken to private admonition , nor , &c. ) the question is now , to whom this relative ( they ) refers . your answer is ; not the to the last [ they , ] nor last but one : not to the blamelesse in life , or competent of knowledg ; but to two other [ they's , ] in two orders mentioned long before : it 's not to the nearest , or ●earest but one , but to the remoter , yea to the remotest antecedent : and those amongst us that are schollars , know this well enough . this must be the construction , nor can any other be made of it , either from the rules of grammer , logick , or common reason . satis hoc magisteraliter , we understood ( as we do still ) that the relative ( they ) may refer to the remotest ( viz. ) to those that forsake the publick assemblies in the d order , and the scandalous in the d order mentioned , but not excluding the nearest antecedent ( viz. ) men of competent knowledge , and blameless life in the th order mentioned . and then our note of attention ( as you call it ) stands good . marke , men of competent knowledge , and blamelesse in life , must be warned before all to reform . but here your critiscism failes you in calling ( marke ) a note of attention not distinguishing so accurately betwixt marke and hark , as in the former businesse betwixt exhortation and admonition . for hark , is of attention properly , marke , rather a note of observation ; but this by the way ; we return to the relative ( they ) and to whom it refers in your construction ; that is to those that forsake the publick assemblies of saints , and turn their backs on the sacrament of the lords supper in the d order mentioned , and to the scandalous persons mentioned in the d ; to these , and none but these , your censures extend . such as the minister finds knowing and blamlesse in life , shall not be debarred the sacrament ; though they present not themselves to the eldership . this you say , because very shame will not suffer you to affirm the contray . but wher 's your practise all the while ? or how observe you the rules you walk by ? laid down as you tell us in the form of church government , to which you refer us for further information ; wherein is given power to the congregationall eldership , as they shall see just occasion to inquire into the knowledge and spirituall estate of any member of the congregation , to admonish , rebuke , suspend , excommunicate , &c. and you tell us this power of judgment and examination , of such as are knowing , and blamelesse in life , is not to any one minister , but in the eldership , by virtue of this ordinance , or form of church government , which not onely justifies ( you say ) all that is practised in that case by the severall elderships , but also shewes what ground you had for that was mentioned in your paper , touching both what is therin appointed to the minister about catechising families ; and also concerning the ministers exhorting such as in the several families he should find to be of competent knowledge , and knew to be of blameless life , that they should present themselves to the eldership ; the triall and judgment in this case , not belonging to any one minister alone , but to the eldership . must they not present themselves by virtue of this ordinance before the eldership ( who have onely the power of judging , who are knowing and blamelesse in life , and not any one minister ) before they can be admitted to the sacrament , notwithstanding the minister finds them , and approves them as knowing and blamelesse ? and is not your practice accordingly ? why the● do you thus mince your matter , and seeke to colour over your actions with a seeming deniall of all , with so many weak sensless and unheard of descants upon nouns and pronouns , to evade what still you practice , but are ashamed to own ? either speak out and say ( as the truth is ) that all knowing and blamelesse in life , as well as the ignorant and scandalous , are to be debarred the sacrament , unless they present themselves before the eldership , who onely have the power to inquire into the knowledge and spirituall estate of all , to admonish , to suspend , &c. by virtue of the ordinance aforesaid , which is the rule you walk by , or else wave it ( as we do ) as repealed , and of no force and strength at this day : and then must you say with us , all you have heretofore said concerning the civill sanction of your church-government , is nothing at all to purpose . and this our charge , as it is high , so it is weighty , to the depressing of the presbyterian government , and well may be called the last , being the summa totalis , and upshot of all . subscribed by us whose names are underwritten , by the consent and on the behalf of many others , ferdinando stanley , nicho. moseley , isaac allen , thomas prestwich , leonard egerton . manchester the th of april , . the animadversions of the class upon it . . we said your charge was very high ; and it is manifest from what you concluded with , when in your first paper , you had driven it up to the height , and squeezed our words to the drawing of blood , you made your inference from all your severall descants , upon that part of our order in our paper , that there you pitcht on , and said ; so that in brief , all wilfully ignorant ( though we spake nothing in our paper at all of their censure ) and scandalous are to be excommunicated ; and not onely they , but the knowing and blameless in life , if they present not themselves to the eldership . this is that , you would make us to have declared in our paper , that was published in our congregations ; which as it is a severity which we abhorred , so it is that which malice it self cannot charge us with to have practised . though we told you what was exercised in this kinde toward such in the times of the prelates , for whom you have not one word here to say , in way of justification of them in that respect ; and for which we blame you not , as we had reason to do before , touching that little sense you expressed touching the sufferings of those , that did sigh and groane under the burdensomeness of the bishops ceremonies . but why do you here go about , to fasten that upon us still , with which you had charged us before , after we had dissavoured such a sense as you had put upon us , and after we had been at some pains , to evidence to you the grosseness of that mistake , as well as the heaviness of the charge ? common ingenuity would have prompted you otherwise , if that might have taken place . but you thought at the first you had some great advantage against us , when in your first paper you endeavoured to have rendred us so odious . and notwithstanding our answer given , you apprehended you could make out your charge , and therefore you were resolved to adhere unto it , and do the utmost you could for that purpose . and so it seems if we have need of it , we must not find any mercy at your hands ; and seeing it is thus we shall try what justice you here discover , and what you have to say to prove us guilty , or that our paper held forth any such a matter , as you have striven tooth and nail to fasten upon it . . we said , as your charge was high , so it had as little reason in it for the bearing it up : and this we say again . but you hereupon demand ; but how do we take it off ? your selves return the answer to it , and say , that first we observe , that you omit to mention the first part of this order , and unto which that which followes in the two next orders doth referre . this indeed we said , and with this we begun ; but our work here in the first place , was chiefly to give an account , how you had represented us , and to note by the way briefly , what was true in it , and what was false , and wherein it was defective ; and the deficiency which we took notice of , was that which you mention . and this however it tended to take off your charge , ( as sc . it served to clear up our meaning ) yet we proceeded farther , and gave you our reasons , why that could not be our sense , which you had put upon our words . we told you , our practice did speak the contrary ; that neither from the rules of grammar , logick , or common reason , such a construction could be put on our words , as you had given ; that it was an exhortation only that was to be given to the persons catechised , to present themselves before the eldership , and no more : not so much as an admonition in order to further censure , in case not hearkned to , and which two we proved unto you were different things : we also told you , that that which followes this order which you thus wrest , is so limited , that it could not with any colour be applied to those , that being exhorted by the minister to present themselves to the eldership , should still refuse . for we said , it spake expresly of such , that should neither hearken to private admonition nor the admonition of the eldership , that their names should be published openly in the congregation ; and therefore of those onely , who had been appointed to be admonished , according to christs rule , matth. . in the fourth order , and which were onely such , as did forsake the publick assemblies , and the scandalous , who had been mentioned in the foregoing order . and yet to make the matter more plain , we added , that the persons that were to have their names published , and upon obstinacy to be proceeded against unto excommunication , were such as were sit to be admonished by the eldership , and reject that admonition , before they were further to be proceeded against ; which could not be conceived from any thing in our paper , to be the case of those , who being exhorted by the minister to present themselves to the eldership , refused to come before them . these severall reasons the reader may finde in the last section of our answer , however not laid down altogether in this very forme and manner , unto which yet you answer not , ( according to your usual practice in this paper , passing over the arguments that we urged , and saying nothing to them ) and hereby it was that we endeavoured chiefly to take off your charge , and thought it was the fairest way to do it , the rendring you our reasons to clear it up unto you , what the true sense of our words was , being the most rational way we could take therein . we likewise , on these and other grounds mentioned in our answer , proceeded to answer the reasons , that we apprehended might induce you , to put that construction upon our expressions which you did , and which the reader in our answer may see particularly , and to some of which you here say something , the strength whereof we shall examine anon . and then in the close of all , we said , we had thus farre removed all imaginable grounds in our apprehension , for this your groundless charge , that our purpose was to excommunicate all knowing and blameless persons , if they presented not themselves before the eldership . and then we further added , and said , that we should now proceed to examine what you produced for the supporting of your selves in it , and which we did accordingly , as the reader may observe . and thus we endeavoured to take off your charge , and of which we give the reader an account , that so he may discern the better how groundless it was . but now as to what you here begin with , hence it is clear , that upon what account soever it was , that we mentioned your omitting of the first part of our order , unto which we said , that which followed in the two next orders did referre , it was not any fair way in you to do so ; that your omission , being of what tended to clear up our sense and meaning , which was thereby darkened and obscured . but this though we had complained of in our answer , and that justly , yet herein you answer nothing for your selves , and so still remain unacquitted from that blame , we had in this respect laid upon you . . and now whereas you grant , that , that which followes in the two next orders , refers to the former part of the fourth order , which you omitted , but then say , not to that only , but to the latter branch of that order also , touching the catechised persons , this is that which we must constantly deny . and however you assert it , yet seeing you neither answer our reasons to the contrary , which we gave you , and have here briefly recited , nor bring forth here any thing to make good your assertion , you cannot reasonably expect , that all men will believe , what you affirm in this particular , although you your selves , notwithstanding all that hath been or shall be said , should still have such a faith . and therefore it will not follow , by that our order , that if the catechised persons refused to present themselves before the eldership , the minister must exhort and admonish them in order to the publishing of their names in the congregation , and excommunication in case they should persist in such refusall , and which is the sense that you put upon , that which was appointed to be done by the minister toward catechised persons ; all that was appointed to be done by the minister , being onely to exhort them , that were found to be competent in knowledg , and blameless in life , to present themselves to the eldership ; without the least hint of any further process that was to be against them , in case they hearkned not unto that exhortation . . in your first paper ( as we have told you ) you recited ( omitting the former part of our fourth order ) only the latter , and that in these words , viz. that the minister when he catechiseth the severall families , shall exhort such persons in them , as he findes of competent knowledg , and blameless in life , that they present themselves to the eldership , that they may be admitted to the lords supper . then you come in with your comment upon it , and say ; but what if they will not present themselves before the eldership ? the minister ( say you ) must exhort and admontsh . this , we said in our answer , was wholly of your adding , and after we had rendred our reasons , why that part of our order could not be understood , as you represented it in your paper , and had answered all imaginable objections , in our apprehensions : we said this again . and here we desire it might be took notice of , that we did not only say this , but gave our reasons for it ; and must , after so long time of consideration , say so still . but that it might here appear upon what ground we said this , though the reader might of himself find it in our answer , we will recite so much out of it , as may make this evident . we coming to examine , what you produced for the supporting of your selves in what you had charged us with , said ; we found something in your comment upon our words , which was not in our text . for you said , what if after the minister hath exhorted them , they shall not present themselves before the eldership ? the minister , say you , must exhort and admonish them . but this ( we said ) as we told you , was wholly your own and none of ours . and then we added our reasons , in these words ; for first , though we do not deny , that if upon the first exhortation they do not present themselves to the eldership , it being in order to their regular and orderly admission to the lords supper , the minister may exhort , and exhort them again , because they continue in the neglect of that , which is their duty , yet there was no such thing said by us . but then to make the ground of your charge something more colourable , you added another word , which was not at all used by us . we said the minister was to exhort , and that was all . but you add and say , he shall exhort and admonish . but ( we said ) we had told you before , to exhort and admonish were different things . but here without ever so much as attempting to say any thing to these reasons , you fall foul upon us and say ; why will you thus so boldly averre so manifest an untruth ? but if you had considered how many untruths , you had your selves boldly asserted in this paper , you would have been more sparing , then here again thus groundlesly to have charged us with asserting of untruth . we do not deny , but the order is express ( as you say , ) that the minister , when he catechizeth the severall families , shall exhort such persons in them , as he finds to be of competent knowledg , and are blameless in life , to present themselves to the eldership , &c. as we do also grant , as you do also here hint , that we did confess that the minister was to exhort , and that was all ( and which is all the reason you here bring to make out the charge against us of asserting a manifest untruth ) but yet we must still say , that the comment upon our words by you made , both the question moved by you ( sc . what if after the minister hath exhorted them , they shall not present themselves before the eldership ) and your answer by your selves given to it ( sc . the minister must exhort and admonish ) is wholly your own and none of ours ; both because there was no such a question moved by us , or any such an answer given to it ; and also because you adding in your answer made to that question , the word [ admonish ] to the word [ exhort ] saying , he must exhort and admonish , did deprave and corrupt the sense of the word [ exhort ] in which it was taken by us ; and by that addition made it equivalent to an admonition in order to further censure , which was spoken of in the beginning of the fourth order ; and to which the two following orders touching publishing names , and excommunication in point of obstinacie did referre . these reasons ( to which you here make no reply ) we gave you in our answer ( as by what we have recited out of it the reader may perceive ) whence it is manifest , that that comment you made upon our words ( however the word [ exhort ] be found therein , which is perverted by you from the sense , in which it was taken by us ) is wholly your own and none of ours . . but upon this you return your wonted flouts , and say ; but oh the learned criticks of our age ! to exhort and admonish are two different things , which we confound together , taking them for one and the same , which is in us a radical and grand mistake . unto which we say : you had approved your selves to have been the more learned men , if you had replied , to what we had presented to you in our answer , proving the difference betwixt an admonition in order to further censure , if not hearkned to , and an exhortation onely . but according to your ordinary practice in matters of this nature , when you should return your answer to an argument , you come not to this at all , but pass it over , putting it off with a scoff . and here , that it may appear to the reader , that we did not without some reason distinguish betwixt an admonition in order to further censure , and an exhortation onely , and that therefore your scoffs are reasonless , we are forced to recite something further out of our answer . having told you , that it was an exhortation onely , that was appointed to be given to the persons catechized , to present themselves to the eldership , and no more ; not so much as an admonition in order to any further censure , if not hearkned unto : we added and said . and here we observe , that this is one main ground of your mistake ; that you do not distinguish betwixt an admonition that is in order to a further censure , if it prevail not ( and which was mentioned in the first part of the fourth order , and which you wholly omit ) and an exhortation ; but confound these together taking them for one and the same , and which is here a radicall and grand mistake . for doubtless in a thousand cases , that might be instanced in , there may be place for an exhortation , when ( though ineffectuall ) there is not place for an admonition , that is in order to a further church censure , in case of obstinacy , as it is taken by us here . men may be exhorted to examine and prove themselves , whether they he in the faith : to self-examination , before they come to the lords table : to grow in grace and in the knowledg of our lord and saviour jesus christ : to keep their hearts with all diligence : and to infinite more things of the like nature ; and which are duties they should apply themselves unto , when yet there is no room for an admonition , in order to any church censure , in case it be not obeyed . nay when men may perceive , there is not that care , that should be in persons , in regard of some of their words and carriages , there may be place for an exhortation , and yet for no admonition in order to any church censure , in case the exhortation be not hearkned unto : if there be not any further scandalous outbreakings of corruption , that may merit it . church censures are not to passe upon men for every fault , nor against such as be guilty of such sins of infirmity , as are commonly found in the children of god ; as in that case by the rule , of our government it is provided against . and yet an exhortation to righteousness and watch fullness in such cases is not useless . and so it may be well appointed by us , that the minister should exhort such , as are found by him to be persons of knowledg , and are in conversation blameless , to present themselves to the eldership , that so they might be regularly and orderly admitted to the sacrament of the lords supper ( an ord●nance that is not to be sleighted , as it is by many , but upon too sleight grounds , as they will be found to be , when they are to be tried in the day of account ) and yet no proceedings by church censures against such persons , in case an exhortation prevail not . thus far we have recited , what we answered ; but now what is it , that is replied to all this ? not one word , but only a bitter scoff , as if that were sufficient to answer every argument . but we beleeve all sober persons will see , you have not therein very learnedly answered us ; however scornfull men ( whose censures we matter not ) may therein applaud you . but yet to clear up the matter further , ( however we judg all ingenuous persons will be fully satisfied with the bare recitall of the answer , that had been given ) because we see , you have put our words upon the rack and stretcht them upon the tenters , till they have quite lost their sense , in which we used them , and that you are resolved to deal as strictly with us as you can , where you apprehend you have any advantage . we must here open this matter a little more fully . and first , we shall not deny , that the word [ admonish ] is sometimes taken so largely , as that it is the same with the word [ exhort , ] and so some of the texts you urge , may prove , &c. acts . . rom. . . col. . . in which texts the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that doth properly signifie to admonish , is used . and yet we shall not contend , but the sense of it there may be the same with the word , that doth properly signifie to exhort : as also when the apostle in another of the texts cited by you , viz. titus . . saith , using another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put them in mind , though it should be rendred [ admone illos , ] that word may imply an exhortation . and again we shall as readily grant , that the word [ exhort ] is sometimes taken so largely , as that it may comprehend , under the latitude of it , that , which is usually understood by the word [ admonish ] strictly taken , as in rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that exhorteth on exhortation . in which words the whole office of the pastor is held forth , who was not only to exhort , but to admonish , reprove and comfort also , as there might be occasion . but yet though these words are sometimes used thus promiscuously , they are also distinguished . to admonish taken strictly and especially in an ecclasiasticall sense , is to reprehend in regard of some fault , and so it is taken thes . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e , warne or admonish them , that are unruly ; and is there distinguished from the word [ admonish ] taken in a more large sense , as appears from ver . . immediately going before : know them that are over you in the lord and admonish you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and likewise from the word [ exhort ] taken strictly , as appears from the same ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. we exhort you brethren ; and yet doubtless the apostle did not by that exhortation admonish those he writes unto , to warne or admonish the unruly in that sense , as he would have those unruly ones to be admonished . but to make the matter more plain , we may here distinguish concerning admonition . there is a meer charitative admonition ; and an admonition in order unto further censure if not hearkned unto . this latter , as we have told you , is not to be given for such infirmities , as are commonly found in the children of god , no nor yet for smaller faults or injuries , which christian prudence , love and peaceableness require an overlooking and passing by ; and of which mat. . . is not to be understood : but the offence there grounding the admonition is a greater evil , endangering the soul of the doer , scandalizing the brother seeing it , and lying as a stumbling stone in his christian course ; and such a sin , that for the nature of it , is fit , in case of insuccessefullness of admonition , to be brought before the church , as herein our reverend brethren , the associated ministers of the county of essex , do very well deliver themselves in their late agreement , pag. . n. . this admonition , that is in order to church censure , is either of private members , and which may be also called brotherly and charitative ; or else it is of the officers of the church ; and which is either given by any one , or more of the officers severally , which yet in them is authoritative ; or else by them all joyntly , and which is the admonition of the church spoken of mat. . ver . . ( which is another of the texts you here mention ) although it is most orderly that this admonition be given by the minister , ( or one of them , where there be two or more ) in the name of the rest of the church-officers , that give the offender this admonition . but besides this admonition , that is in order to church censure , in case it prevail not , there is also a meer charitative admonition , that may be for lesser faults , that yet are not to be censured with church censures in case there be not reformation . although there are to be endeavours to redress such offences ; and which kind of meer charitative admonitions may be comprehended under the latitude of that rule laid down gal. . . you your selves do not here deny , but there may be a private admonition , that is not in order to church censure , when upon your quoting calvins words on titus . . you say ( seeming to approve of what you take to be his meaning , though you misinterpret him , as we shall shew anon ) not every private admonition is in order to excommunication in calvins judgement . and this was necessarily implied in the words we used in our answer , when we opposed an admonition in order to further censure unto that , which is but an exhortation only ; intimating plainly enough thereby , that there was besides an admonition in order to further censure , a meer charitative admonition , which was not to be followed with any church censure in case it prevailed not . this is that likewise , which our forementioned reverend brethren of essex , in their agreement do also speak of , having given their sense upon mat. . . they further say in their agreement pag. . n. . besides this ecclesiasticall admonition , we yeeld there may be other charitative admonitions , which must not preceed to ecclesiasticall censure . but from all that hath been thus far spoken touching admonition , it s very clear , that admonition taken strictly and properly , is a reprehension in regard of some evill , or fault done . though we do not deny , but there may be an admonition by way of caution , warning to take heed of some sin , that one may be in danger to commit . we shall now proceed to shew what exhortation is taken in a strict acceptation . to exhort strictly is to excite or perswade , and stir up unto that , which is good , and is distinguished from admonition taken properly , as is manifest from the text before quoted , thes . . . now we exhort you brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ warne them that are unruly , &c. the thessalonians are here exhorted only or stird up to perform their duty towards the unruly , &c. and are not at all blamed by the apostle : but the unruly that were to be warned or admonished , were to be reproved and blamed by the thessalonians for their unruliness . and there is place frequently for an exhortation , when there is not to be any reprehension or admonition given in regard of any thing amiss . but to make this matter yet more plain , we may here distinguish of exhortation , as before of admonition . for exhortation also is either charitative or of private christians , and of which heb. . . exhort one another daily , while it is called to day : and heb. . . not forsaking the assembling of your selves together , as the manner of some is , but exhorting one another , &c. or authoritative and of the minister ; and which may be either publick or private ; and of which there is often speech in the new testament : as tim. . . i exhort therefore that first of all supplications and prayers , &c. be made for all men . cor. . . therefore i thought it necessary to exhort the brethren . tim. . . these things teach and exhort . so in one of the texts alleadged by you , titus . . these things speak and exhort , and rebuke with all authority . where exhortation may well be distinguished from rebuke , though both be authoritative , and are to be joyned with doctrine , such applications of doctrine being very usefull and necessary . so pet. . . the elders which are among you i exhort , who am also an elder . by these texts it is clear , that as an exhortation properly is an excitation , or perswasion unto something that is good , so it is distinguished from admonition taken strictly , and which is a reprehension for something amiss ; and that in many cases it may be usefull , when there is not the least intimation of any neglect or sin committed , for which the parties so exhorted are reproved . unto which we may further adde , acts . . where paul saish to those in the ship with him , and now i exhort you to be of good chear . this exhortation was not doubtless in order to any church censure , and therefore must needs be distinguished from such an admonition . so when it is said of barnabas , that when he had seen the grace of god , he was glad , and exhorted them all , that with purpose of heart they would cleave to the lord , acts . . this cannot be with any colour understood of any admonition in order to church censure : the best of men , that walk never so blamelesly , may be exhorted , when yet there is no reason , why they should be admonished in order to church censure , except men must be admonished and censured for such common infirmities , from which no men on earth are wholly free . but by this that we have said , it is sufficiently evidenced , that in scripture language an exhortation taken strictly and properly , is , notwithstanding your scoff , a different thing from an admonition in order to further censure , if it prevail not . and we think , however you may account of us , you had shewed your selves to have been more learned , if you had not so causelesly quarrelled with that , which is so manifest to any , that are versed either in scripture , or any other approved authors . but we shall not examin what you oppose to what we had herein asserted . . and first you begin with us sharply , and say ; what ? every admonition a kind of church censure , or in order ( as we call it ) thereunt● , not exhortation so ? you confess your ignorance of such a distinction , not having as yet learned ●t either from scripture , fathers , &c. but here you charge us with what we never said , &c. that every admonition is a kind of church censure , or in order to it , and no exhortation so . our distinction intimated , that besides the admonition , that was in order to church censure , there might be a charitative admonition , as there may be a charitative exhortation , yea an authoritative by the minister , when yet there is no place for censure , in case the exhortation be successeless . this we have shewed you from scripture , though you twit us again with being for the word of god alone , for which we are not ashamed to profess our selves to be . and thus you have very learnedly in the first place opposed us , by imputing to us , what we never said . . but it may be your next is of greater strength ; and therefore we shall hearken to what you have to tell us , sc . that the words admonish and exhort , are promiscuously used . and who ever denied this ? here therefore you have put your selves upon the pains to prove what we never gainsayed : nay you prove by could not be the catechized persons mentioned immediately before , who were to be exhorted only : but these only , in the beginning of the fourth order , that were to be privately admonished according to the order prescribed mat. . once or twice , to see if they would reforme ; but this reason , because you could not answer , you do warily passe it over , and never meddle with it . . but notwithstanding this reason rendred , you hope to bfnde us to your absurd and uncharitable construction , you had put upon us . but when we examine with what arguments you do it , you again discover therein your wonted deficiency . and therefore , . in your reply , as it was presented unto us , for want of reason , wherewith to oppose us , the first thing , that we meet with , in answer to our assertion and thereason of it , was a scornfull laughter , ha , ha , he . but this answer was so light , that when you printed your papers , it seems you were ashamed of it , and therefore thought good to admit it . . in the next place you write our orders , and having mentioned the former part of the fourth , that speakes of the admonition , that was to be given to the forsakers of publick assemblies and the scandalous ; you express that , which indeed was our sense there , and say thus farre is in order to church censures , which we grant was our meaning . then you come to mention the other part touching the ministers exhorting of the catechized persons and say of this , as if we had therein asserted some absurd thing . the ministers exhortation is not so much as private admonition . but we are not ashamed of this assertion , it being that we still own . and here it had become you to have opposed it with some arguments ; but this ( it may be ) you thought you had done sufficiently before , when you had told us , and took the pains to prove that , which we never denied , viz. that to admonish and exhort are presumptuously used . but we have proved unto you , that these two taken properly are distinguished ; admonition properly being a reprehension in regard of some fault ; whereas an exhortation is a more gentle way of proceeding , and used in the exciting or perswading unto duty ; and for which there may be place as ( we have told you ) in a thousand cases , where there is not to any admonition in order unto censure in case of unsuccessfullness , and in which sense admonition is taken here . and now we go on to what follows , though here we observe , that you having recited the fourth order at large , when you should come to recite the fifth , do it not only in part , and therefore that the matter here may be the more clearly understood ( that though your imperfect recitall of it may be darkned to an undiscerning reader ) we shall mention it fully . the order was thus . that if they will neither hearken to private adminition , nor the admonition of the eldership , their names shall be published openly in the severall congregations , and they warned before all to reforme . the question now is ( as you here say ) to whom this relative [ they ] refers . it is indeed now a question , because you have made it one ; though it was at first cleare enough to any ordinary understanding , where there was not a spirit of opposition , and a desire to cavill ; but if there had been any doubt , yet in our answer we cleared it , by declaring our sense , and giving our reasons , why our words were to be so construed . but notwithstanding we had so done , because you are not willing to be satisfied , you will have it to be a question still . and seeing with you it must be so , let us see , what you can make of it . . you would seem to returne what our answer to this question was , but you deface it , and when you have done giving your censure of it . but here we desire the reader to observe . . that you would by this answer , which you say we give , make the persons diverse , that are spoken of in the latter part of the fourth order , ( viz. such as being found competent in knowledge and blameless in life , were to be exhorted by the minister , to present themselves to the eldership in order to their admission to the lords supper ) because of the double qualification there mentioned , as requisite to make them capable of the ordinance ; which is here your first errour . . having distinguished the persons , that we made one , and expressed that disjunctively ( not to the last [ they ] as you are pleased to express it , nor last but one ; not to the blameless in life , or competent in knowledge ) which we expressed it copulatively ( such as are of a competent knowledge and blameless in life . ) you in the next place tell of persons mentioned in two orders long before , to whom ( as you would have us to say ) the relative [ they ] referres , and not to the nearest , or nearest but one . whereas the persons , to whom we say , this relative [ they ] in this fifth order referres , are those mentioned in the former part of the fourth order immediately before , viz. those who were to be privately admonished according to christs order , mat. . and who were either the scandalous or forsakers of publick assemblies ; and which though they had been mentioned in the second and third orders , yet were the same persons , that were still spoken of in the beginning of the fourth order , and to which the relative [ they ] by us there used , did referre here then is another error . and yet we denied , and do still , that the relative [ they ] in this fifth order , did referre to the nearest persons mentioned in the fourth order . ( which yet you will stil have in regard of their two-fold qualification to be diverse persons , which errour we noted before ) viz. the catechized persons , but to the persons mentioned in the beginning of the fourth order only . . when you tell of this relative [ they ] mentioned in that fifth order , referring not to the last [ they ] but to two other [ they's ] these expressions being your own and none of ours ; you do not herein approve your selves to be very good grammarians ; the relative not referring at any time to another relative , but to an antecedent , if men will speake properly ; however the antecedent , to which it refers , may be spoken of , and implyed in a relative going before , and as in this place it is . here then is your third errour . it is a wonder to thinke that wittie men , and such as had triumphed over us as poore illiterate persons but a little before , should in so few words have erred so much . and yet we cannot judge , that the reader will imagine , you have in any of your papers discovered any such depth in other learning . as that ( if you had been so wholly taken up therein , that you had thereby forgot your rudiments ) you were to be thereupon excused . . when we said the relative [ they ] must referre not to the next , but the remoter antecedent ( and which was that only , that was asserted by us ) we did not magisterially assert this , but gave our reasons for this assertion ; though you indeed magisterially reject it , not returning any answer to the argument we gave you for that construction given of our words . and therefore your censure of us ( satis haec magisteraliter ) may well by us be sleighted , being without all reason . . we have noted , what we thought ours fit to be observed in the answer , you would represent us to have given to the question ; we shall now see , what it is , wherewith you oppose our assertion . . and first you tell us , you understood ( as you do still ) that the relative [ they ] may referre to the remotest , viz. to those that forsake the publick assemblies in the second order , and the scanaalous in the third order mentioned , but not excluding the meanest antecedent , viz. men of competent knowledge and blameless in life ( here you express your selves , as we did , copulatively , and take these persons for one and the same , though considered under this two-fold qualification , and to be one antecedent , which even now you would have had to be two . ) in the fourth order mentioned . thus you assert , satis magisteraliter , as we may say for sure ; for you answer not to the rule , we had laid down , viz. that the relative is often referred to the remoter antecedent , and must be so of necessity , when the subject matter spoken of doth necessarily require it , as in the case , it is cleare it doth . we here also said , that those of you , that were scholars , did well know thus much ; but seeing you do here deny this rule , and upbraide us anon , with senseless and unheard of descants upon nouns and pronouns , for no other reason , but in regard of what is therein asserted by us , we must confess , we looked on you to have been better scholars , then in this we have found you to be . but we shall first make good the rule by us laid down , and then leave it to the reader to judge , whither it be not fitly by us applied to the case in hand . that the relative not only may , but must of necessity , referre to the remoter antecedent , and not to the next , when the subject matter requires it , is manifest from these examples . it is said gen. . , . out of the land went forth ashur , and builded nineveh , and the city rehoboth and caelah , and resen between nineveh and calah , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that or the same ) is refered not to the nearer antecedent , [ calah ] but to the remoter nineveh , that being the great city there spoken of , being so called by god himselfe , jonah . . & . . & . . and us that ; which is here understood by interpreters on this text. so also psal . . , . moses and aaron among his priests , and samuell among them that call upon his name , they called upon the lord and he answered them , he spake unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the cloudy pillar . which words , viz. he spake to them in the cloudy pillar , as junius in his parallels doth well observe , may be rightly expounded of moses and aaron ; but of samuell , non nisi praeter veritatem fidemque historiae . i. e. not but besides the truth and faith of the history . and therefore the relative [ them ] in the seaventh verse must referre not to samuell , which is the nearer antecedent , but to moses and aaron , which are remoter . more instances might be given out of the old testament , concerning which the learned may be consulted ; we shall instance in some in the new . in thes . . , . it is said , and then shall that wicked be revealed , w●om the lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming : whose coming &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where the relative must of necessity be refered , not to the lord , who was the person spoken of immediately before , and so the nearer antecedent , but to the remoter , unlesse we will confound christ and anti-christ . and therefore our translators , to make the matter more clear , adde in the beginning of the ninth verse , [ even him ] which words are not in the originall . but from this text our rule is undeniably made good . we shall only give one instance more . it is said heb. . , . and after the second vaile , the tabernacle which is called the holiest of all , which had the golden censuer , and the arke of the covenant , overlaide round about with gold , wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the golden pot , that had manna , and aarons rod that budded . where the relative● , being feminine , as it cannot with any good sense refer to gold , that is the next antecedent , and of a different gender , so neither to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the arke , though of the same gender , and the nearer , but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tabernacle , the remoter antecedent . we confess interpreters do here vary , but when we consider , that it is said expresly , kings . . and chron : . . that there was nothing in the arke , but the two tables , we do with sundry others upon this text conceive , that the relative must here referre not to the nearer , but to the remoter antecedent . this interpretation of this text , which we have given , is followed by junius in his parallels , who there laies down this very rule , that we gave in our answer : haec autem omnis dubitatio tolli evidentissime potest , ( nisi me animus fallit ) unica observatione grammaticâ , quod relativum pronomen , in utroque testamento , pro ratione locorum , modo ad proximum nomen , modo ad longinquius pertinet : quod ex argumenti & historiae veritate demum dignoscitur . and then he gives instances hereof , and mentions some of the places , that we have instanced in . see also mr. palmer , and mr. cawdry , * vindicating this text in their sabbathum re divivum , where they interpret it as we do , and do also expresly approve of our rule . our large english annotations differ from us some thing in the expounding the word [ wherein , ] but yet upon this text they approve our rule , when they say ; some referre [ wherein ] to tabernacle v. . and it is true , that sometimes the relative hath relation unto the more remote antecedent . but by this time we hope it is cleare , that you had little reason to make such an out-cry against us , as you do anon , telling us of senseless and unheard of descants upon nouns and pronouns , because we said the relative [ they ] in the fifth order refered not to the next , but the remoter antecedent , mentioned in the order immediately before ; the subject matter here spoken of necessarily requiring it , being it is limited to such , as should neither hearken to private admonition , nor to the admonition of the eldership , which were only the scandalous and forsakers of publick assemblies , appointed to be admonished in the beginning of the fourth order : and not the persons catechized by the minister , to whom no admonition was appointed to be given , but an exhortation only to present themselves to the eldership in order to their regular admission to the lords supper ; and for which exhortation to be given by the minister , we judged there might be a fit reason , when he catechized the families , and tho rather ( as we had told you in our answer ) because having the opportunity of conference with them at this time , if they had any doubts about this matter , or he saw that it was prejudice only in them against the elders , that hindred them ( and as it is in most ) he might endeavour to remove them . with this we judge all ingenuous and impartiall readers will be satisfied , and will not conceive , that the rule , we laid down , touching the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being referred to the remoter antecedent , where the subject matter required it , was misapplied by us ; there being plaine reason from the expressions we used , why it ought to be thus referred . but you having only opposed our rule by laying down a contrary assertion , without any reason , do now make your inference , that then your note of attention ( as you say , we called it ) stands good . marke men of contempt knowledge and blamelesse life , must be warned before all to reforme . but all candid readers , by what hath been said , will see this was a forced and uncharitable construction put upon us by your selves , only to render us odious , and yet still , after we had in our answer declared our selves to the contrary by you imputed to us , without and against reason ; and of which , however you may judge your selves , we thinke others will count it to proceed from too much will and pertinacy . but here you have a profound ground of quarrelling with us , for that we distinguished not betwixt [ marke ] and [ harke , ] harke as you say being a note of attention properly ; marke rather a note of observation ; as if the attention and observation of the minde were two different things ; or as if schoole-boyes ( who are never blamed by their learned masters for calling en & ecce , notes of attention ) would not be ready hereupon to tell you , that according to your learned distinction betwixt [ mareke and harke ] these must not be notes of attention , but observation properly , because they are rendred behold . but you till us this is but by the way ; though all serious persons will see , you were here out of the way in being so light in a serious businesse . and now you returne to the relative [ they ] and to whom it refers in our construction , that is , to those , that forsake the publick assemblies of saints , and turne their backs on the sacrament of the lords supper in the second order mentioned , and to the scandalous persons mentioned in the third , to these and none but these our censures extend . and this we say still ; neither have you urged any thing , that can have any colour of making good against us to the contrary ; you having hitherto not argued , but only without reason laid down your opposite assertion , the groundlesnesse whereof hath been sufficiently discovered by what hath been said . . but perhaps you would be thought to performe this in the next , when you further represent us to say , that such as the minister findes knowing and blamelesse in life , shall not be debarred the sacrament , though they present not themselves to the eldership , and that this we say , because shame will not suffer us to affirme the contrary ; and then do aske us , but where 's our practice all the while , or how observe we the rules , we walke by , laid down , as we had told you , in the forme of church government ? but for answer here we say ; . that you have lost your question , which was not , whether such as the minister finds knowing and blamelesse in life , shall be debarred of the sacrament , though they present not themselves to the eldership . but whether the relative [ they ] in the fifth order refer'd not to these ; and which was the question your selves had propounded to be discussed ; and so therefore , whether those , whom the minister having catechized and exhorted to present themselves to the eldership , ought not to have their names published , and they warned before all to reforme , if they harkened not to the exhortation ? where we must deny , that ever any such a thing was held forth by us in any of the orders , we published ( however it was that which was by you imputed to us , but have not proved , though to make the matter somewhat more colourable , you alter the state of the question ) nor can any such a thing be made out against us , either from our practice , or the rule we walke by . and further we say , that if ever we had practised any such a thing , or had professed to walke by any such a rule , there had been reason , why we should have been ashamed . . but vve must further adde , what we have formerly asserted , that we do not refuse to admit any to the sacrament , meerly upon this ground , because they present not themselves to the eldership , if they be such as are of competent knowledge and blamelesse life , the eldership condescending ( as hath been said ) to admit upon the testimony of the minister and one elder , or of two ministers , such as have been by them examined and approved . neither is this practice repugnant to any rule laid down in the forme of church governement . for however it give a power to the eldership to inquire into the spirituall estate of any member , as they shall see occasion , yet it doth not strictly oblige them , to debarre or reject every one , that present not themselves before them ; although if it be out of meere obstinacy of spirit , that they refuse , and a desire to overturne the governement by their opposition , there is the greater reason , why ministers and elders are in such cases to beware , as it is requisite for the securing of the elderships just power , and to prevent the danger and irregularity of the exercise of solitary jurisdiction , that none be admitted but by the juridicall act of the eldership , and which , as it is that which we practice , so it is that power which is granted to the eldership , by the ordinance appointing the forme of church governement ; the examination and judgement of such persons , as shall for their ignorance not be admitted to the sacrament of the lords supper , being by that ordinance to be in the power , not of any one minister , but of the eldership of every congregation ; and which as it justifies ( as we told you ) what is in that kinde practised by the severall elderships , so it also shews , what ground we had for that , which was mentioned in our paper , touching both what is therein appointed to the minister about catechizing families , and also concerning the ministers exhorting such , as in the severall families he should finde to be of competent knowledge , and knew to be of blamelesse life , that they should present themselves to the eldership . and therefore that we may answer to what you here urge us with , out of the ordinance , we say , it is one thing not to admit any to the sacrament , but by the juridicall act of the eldership ; and another thing to say , that none is to be admitted , except they present themselves before the eldership . the power mentioned in the former is granted by the ordinance unto the eldership , and is that which by us is constantly practised . in the latter there is a liberty to do , as the eldership shall see occasion , and which is in severall cases with us dispensed with , where the elderships are otherwise satisfied touching the fitness of the persons , that are to be by them admitted . and yet notwithstanding this , it is not the question ( as we have already said ) that is now discussed betwixt you and us , whether the knowing and blamelesse be to be kept off from the sacrament by any order of ours , except they shall present themselves to the eldership . and hereupon your urging us with the ordinance for church government , or our own practice , is not at all to your purpose ; neither doth it ( if it had been as you represented , which yet we have shewed you is otherwise ) prove what it concerned you to have made good , viz. that those that present not themselves to the eldership , upon the exhortation given by the minister to that purpose , were according to our order to have had their names published in the congregations , and they warned before all to reforme . which yet was your high charge , and accusation of us , but wanting support of it self falls to the ground . and hereupon it is manifest , that it is not we , that go about to mince the matter , or that seek to colour over our actions with a seeming deniall of all ; or to evade , what we still practice , but are ashamed to own , as you here without the least shadow of proofe affirme of us ; neither is there any thing to be found in our answer , that hath any tendency this way , we there professedly defending and justifying all that we practised . but it is you , who having laid grevious things to our charge , which you could not prove , would now represent us , as if we did , as you say ; that so you might seem to say some thing , though when it comes to be scan'd , it is nothing , but a plaine discovery that though your accusation was loud and strong , your proof is low ; weake , and empty , and such as vanisheth into aire . for all the descants ( as you call them ) that we made on either nounes or pronouns , was to shew , that the relative [ they ] in the fifth order could not refer to the catechized persons , who being found knowing and blamelesse by the minister , though they should not according to the exhortation of the minister present themselves to the eldership , yet were not to have had their names published to the congregation , nor for that warned before all to reforme ; and which because you saw you could not make out , do therefore ( having changed the state of the question ) fall upon our practice , and tell us , we mince it ; or are ashamed of it ; though this be also untrue , and that which you do not prove against us neither , and so are doubly guilty in this one particular of false accusation . but when to cleare up the sense of our words , we had told you in our answer , that the relative did often referre to the remoter , and not the nearer antecedent , and must do so , when the matter spoken of did require it , and this you here call a weake , senselesse and unheard of descanting on nounes and pronouns . you do hereby proclaime your own ignorance ; the like descanting ( if it must be so called ) on nounes and pronounes being observed by the learned , ( as we have shewed you ) to open and expound the sense of scripture , and which you your selves must acknowledge , or you shall never be able rightly in some places to understand them , as from the instances we have given , is manifest . and you do hereby further discover your impotent passions , else you would not have given us such language as we here ( as but too often throughout your paper ) meet with . as touching what follows to the conclusion , we have already said , what is sufficient for our own vindication . we have spoken out and owned what is in truth our pactice , and which we have told you is to admit of none to the sacrament , but by the juridicall act of the eldership ; this being that which is requisite and necessary to be observed ( as we have told you ) or the governement is indangered to be quite overthrown . and yet none are debarred by us from the sacrament , that are knowing and blamelesse , because they present not themselves before the eldership , ( which is that you would gladly fasten upon us , though herein you labour in vain ) but the ignorant and scandalous only . although we here must minde you , of what we told you even now , viz. that this is not the question that is now disputed betwixt us . neither do vve need upon any practice of ours , or any other account whatsoever , wave the ordinance we act upon as repealed ; and vvhich however you do , yet we must not , nor be perswaded thereunto , either by your threats or intreaties , having proved sufficiently , that this ordinance is of force and strength to this very day , that and what we have heretofore said concerning the civill sanction of our governement , is so much to the purpose , that it makes this forth . and so to conclude , we do not question , but whatever your conceits may be to the contrary , others will determine , that your high charge having not been supported by reason , is of no vveight to the depressing of us , much lesse the presbyterian governement , and vvhich ( though vve had fallen not having been able to have vindicated our selves from vvhat vve had been accused vvith ) vvould notwithstanding have been far above any depression of yours . however vve believe it vvas the summa totalis , and the u●shot of all , that you chiefly aimed at in all your papers ; though how you have therein acquitted your selves will be manifest enough to the attentive and impartiall reader , vvho vvill easily discerne by vvhat hath been said , that you have no otherwise indeavoured to depresse this governement , but by aspersing it , vvhen you vvanted arguments , vvherewith to oppose it ; by taking no notice of the reasons vve urged , vvhen you could not answer them ; and passing over many things in our answer in silence saying nothing to them ; by betaking your selves to the popish principles and practices , refusing to have the controversie touching church governement determined by the scriptures , and railing on us as scripturists , for contending to have the matter tried by this judge ; by asserting severall manifest untruths , and sometimes palpably contradictng your selves ; by falsifying and abusing approved protestant authors , vvho favoured not the cause you plead for ; and aspersing others , by perverting our words and mangling them , vvhen you had a minde to render us absurd ; by many uncivill and unchristian expressions , which you have used toward us , to the reproaching of us ; by your severall bitter and reasonless scoffes , jeeres , uncharitable censures and slanders , laying to our charge severall things , for which you bring no proof , and venting your distempered passions against us only , because we are for presbyterian and against episcopall governement ; and to summe up all in a word , by hard words , but soft and weake arguments . but all wise and sober persons will conclude , you fighting against us and the presbyterians governement , with such weapons as these , tooke not the way either to depress it or us ; but have greatly hereby depressed your selves ; and which we mind you of , that you seeing your manifold errours herein , might be humbled for them , and prevent that , by unfeigned repentance , which otherwise you have cause to feare , and whereof we have all along in faithfullness warned you , as there hath been occasion offered throughout your papers , though thereby what is now presented to the publick view , is swelled to the greater bulke . if this our pains , that hath been designed for the ends even now mentioned , as well as for the necessary vindication of our selves and the governement , the truth and waies of christ , shall be so farre blessed by god , as to bring you to a sense of what you have much offended god and the church in , and to be ashamed thereof , we shall much rejoyce . but if otherwise , we shall yet have comfort in this , that we have discharged our duty toward you in labouring to reduce you , and shall commit what further worke may be called for from us , unto him , who will own his servants in the management of whatsoever he sets them about . and thus having finished our answer to your two last papers , and been at the pains once more to spread before you , what ( however you esteem thereof ) others we hope will judge sufficient for the satisfaction of those , that are willing to be satisfied : we shall now apply our selves to what concerns us to practice in pursuance of what we published in our congregations , and is now made known to the world ; not questioning but all wise and sober persons will judge , that if to take us off our worke and businesse , you should assault us again after the same manner , as hitherto you have done , it will not be fit we should hereafter interrupt our more necessary and profitable imployments , in the returning any further answer to you , vvho may perhaps be ambitious to have the last vvord ; but that rather it will be prudence in us , to slight that which having no weight in it , vvill of it self vanish away . signed in the name and by the appointment of the class by robert constantine moderator . at the first class within the province of lancaster , at manchester , novemb. the . . a brief tast of the spirit the gentlemen discover in their papers , in these following expressions , amongst many others . in the preface . qui unam patitur injuriam , invitat novam ; 't is a certain rule with the men of this perswasion , if you take a blow from them on one cheek , you cannot be christians in their calendar , unles you turn the other also . the gyant of presbytery — the palladium that would preserve the city of god. 't is a trouble to us , that men who impropriate to themselves the name of saints , and would have the world to think them the only christians . they are still of the old legall spirit , to radicate and destroy all that are not of their way . in their third paper . such godly and sober , such moderate spirited men , as you pretend to be . sect. . you wheel about and are come to the pole you started at , like a horse in a mill , that traviles all day , and is no further at night , then he was in the morning . ibid. for this all parties hiss you , and laugh you to scorne . sect. . have you two hearts , and not one forhead ? ibid. who can forbeare laughter , to see scripturists under the gospell , ( as those under the law , templum domini , templum domini , ) cry verbum domini , verbum domini , nothing but scripture , the word of god being there the only rule of faith and manners . sect. . — void of all modesty , and shewing thereby no great store , either of learning or honesty . ibid. you wrest the scriptures ( which st peter complaines of ) with expositions and glosses newly coyned , to make them speake what they never meant — this wresting of scripture dr. andrews taxeth the papists withall , saying , malus hic cardinalium mos , and we as truely , malus hic presbyterorum mos — rem facias rem , si possis rectè , si non quo cunque moderem . sect. ibid. . the london ministers , the provinciall synod at london , rutherford and gillespie , they call moderne authors of yesterday , and adde , they may serve your turnes amongst the ignorant and vulgar sort , wbo measure all by tale and not by weight , when others , that know what and who many of them are , will conclude you draw very neare the dreggs . sect. . your elderships short and blunt sword of excommunication . sect. . but oh the learned criticks of our age ! sect. . apage ! sect. . ha , ha , he . ibid. thus you say , because very shame will not suffer you to affirme the contrary . ibid. why do you seek to colour over your actions — with so many weake , sensless and unheard of descants upon nouns and pronouns , to evade what still you practice , but are ashamed to own . ibid. this ( even this ) is the modest examination of the dissenting christians mentioned in their title page . finis . notes, typically marginal, from the original text notes for div a -e ezra chap. . throughout . neh. . , . act. . . mar. . . rev. . . dan. . . jam. . , . pet. . , . and . . rev. . . see the ordinance of lords and commons assembled in parliament , with instructions for the taking the league and covenant in the kingdome of england , and dominion of wales . zach . . notes for div a -e plautus . tacitus . appion . plutarch . plinie . seneca . tacitus . notes for div a -e * alterig famam maledictis laedere . * prov. . . a classicall records . at manchester june the th . . from the provinciall assembly . — the sense of this assembly being , that there may be something of duty incumbent upon ministers , and also upon congregationall elderships , to be done in relation to all the severall persons of ripe years within their respective charges , ( who do either voluntarily and customarily refuse to communicate with them in the lords supper , or to offer themselves to the eldership or minister of the place , to be tryed and admitted to it upon approvall , or upon tryall or knowledg are judged at present unfit for it ; or with whose competency in knowledg , or the conscientious walking os them , they are unacquainted or doubtful , for their help in their spirituall state , and bringing them to a capacity of , and willingness unto the publick communion , which they stand off from , ) by way of particular addresse to them , which yet is not ordinarily done : it is therefore resolved , that the question what may be their duty in particular in the said matter ? and what the meanes of performing it ? be referred to the serious consideration of every minister in this province severally , and of every classicall presbytery joyntly ; and their judgment therein may be given by themselves , or sent by their respective delegates to the next provinciall meeting . edw. lee. b classicall records . aug. . . the order from the provinciall assembly to be considered the next classieall meeting . c classicall records . sept. . . a representation drawn up up by this class , to be taken in unto , and submitted to the judgment of the provinciall synod ( in order to the matter commended by the former synod , to the consideration of the severall ministers within this province ) was read and agreed unto by this class . d classicall records . novemb. . . the exhortation from this class , approved on by the assembly at preston , to be published in the severall congregations belonging to this class , the th of novemb. instant . e classicall records . jan. . . a paper presented to the class by major prestwich esq , nicholas mosely esq , francis mosely , thomas holland , thomas simond , captaine john byrom , gentlemen , subscribed by them and many others , containing some exceptions against the representation , agreed on and published by this class , to which an answer is promised the next class . mr harison desired to draw up the answer , and some of the ministers to meet a weeke before , to consult about the same . f classicall records . feb. . . mr harrison according to the request of the class , had drawn up an answer to the paper , which was presented to this class , at their last meeting by sundry gentlemen , which gentlemen waiting for the said answer at this time , it was ordered , that this answer should be returned to them , viz. that if they had directed their paper to any one single person , the answer might have been prepared , and punctually delivered at the time : but since they had directed it to the whole association , there must be a time taken , that the answer may pass the consideration and approbation of the whole class : for which reason , and for the transcribing of copies of it , as was necessary , at present they could not deliver the said answer , though it was in substance prepared . but the class promised that it should be sent in to some one of them ( whom they should fix on to receive it ) sometime before the next class , without any further trouble to them . they nominated nicholas mosely esq to receive the paper from this class . the class is appointed at manchester , february . to conclude more speedily about the answer to be given to the foresaid paper . g classicall records . feb. . . the answer was read and approved ; mr buxton and mr byrom desired to deliver it to mr mosely the day after . h classicall records . march . . nicholas mosely esq with other gentlemen brought another paper to the class , subscribed by mr allen , the said mr mosely , &c. the which was read ; and because in the latter end of it they hinted their unsatisfiedness in what was alledged in our papers , in answer to their first , for the proof of our authority for the exercise of the present government , from the law of the land now in force , they having charged us before with the danger of a praemunire : the class resolved to wave any other matter , tendred in this last paper , till they made out their exceptions in that thing . and this answer was returned to the foresaid gentlemen , viz. that the class did desire they would make out what they seemed to assert , against the validity of our acting in the presbyterian government , by virtue of civill authority . i classicall records . aprill . . nicholas mosely esq and severall gentlemen , as before , attended the class , with an answer to the classe's last paper . the class taking into consideration the other contained weighty businesses that were upon them , whereby they would not be free to continue this matter in debate by writing ; thought fit to referre it to a committee , to meet a certain number of the subscribers of the foresaid paper , to debate the matters further therein and in the former papers conteined ( if need required ) for mutuall satisfaction ; which being consented unto by such of the gentlemen , as were present , the class appointed , mr heyrick , mr angier , mr harrison , mr newcome , mr constantine , and the rest of the ministers within this class , as also mr hide , captain ashton , mr vrigley , mr wickins , mr meare , mr lancashire , mr buxton , mr byrom , mr wollen , or any six of them to be a committee for this purpose , and the committee to meet the th of aprill instant , and after to meet the aforesaid gentlemen at such time and place , as may be agreed on by both parties . k classicall records . may th . the committee appointed by the last class gave in an account of their proceedings , on the th of aprill the committee met according to the order of the class , at the time appointed , there appeared on the behalf of the gentlemen , mr nicholas mosely only ; the committee understanding that he was at the doore , desired mr harrison and mr wickins to go forth to him , and to acquaint him that the committee was ready to nominate their men , that might treat about their last paper , and touching an accommodation according to their former paper , which they did accordingly . he replyed , the last paper was not any thing to be discussed , &c. but only the accommodation . mr harrison who had brought the answer of the class to the gentlemen , that day they had presented their paper , answered that he mentioned both unto them as matters to be discoursed of . he said indeed , that before their paper was read he was sent forth unto them by the class , to signifie unto them , that the class was willing to entertain a treaty with them touching an accommodation , and that this was the only thing , that at that time was mentioned ; but when he was sent unto them the second time , after that the class was risen , and the class had heard their paper read , he mentioned both their last paper , and the accommodation , as the subject matter about which the persons to be nominated on both sides were to treat however he or the rest might have forgotten the same . but mr harrison and mr wickins told him , they would go in again , and further know the committees mind ; the committee hereupon insisted much on the last paper , and conceived it was necessary , before they proceeded to treat about an accommodation , satisfaction should be given touching some things in it , and at which they said , they had just reason to be offended ; and therefore desired mr harrison and mr wickins to go forth again and tell mr mosely so much ; and that if he pleased to nominate persons that might treat about this , as well as touching the accommodation , they were ready to proceed . to which mr mosely replyed , that he was not authorized to meddle with any thing about the last paper , and that for his part he could wish all the papers on both sides were burned ; and that if the class was offended at any thing in their last paper justly , he should be ready , it being shewed him , to make satisfaction at the market cross . they returned mr mosely's answer to the committee ; who taking the matter into further consideration , resolved not to infist on the method , but that they would give way that the accommodation might be first treated on , provided that at that time the paper also might be discoursed on ; and desired mr harrison and mr wickins to go forth again , and to tell mr mosely what they had resolved on , and to desire him to nominate persons within the bounds of the class , ( the matter to be debated being before the class only ) that might treat with the like number to be nominated by them , touching the matter above mentioned . to this mr mosely replyed , they had not ministers within the class to equallize the number , that the class might nominate : and that therefore he desired on the behalf of the re●● , that they might take others , that were not within the bounds of the class . to which the committee returned answer , they might then take mr allen and mr pollet , that were two ministers , that had subscribed the first paper , and the class would appoint two ministers only on their behalf to meet these , and some elders to meet with the like number of gentlemen to be by them nominated . but this not being accepted of , and the committee not being authorized by the classe to appoint a meeting with those , that were out of their bounds , it was concluded by the committee , that they would make report to the class what was desired by mr mosely on the behalf of the gentlemen , that so the class might take that proposall of theirs into their consideration . and mr mosely said , that he would desire mr allen and some others to be at the next classicall meeting , to receive the answer of the class touching the same . and thus the matter betwixt mr mosely and the committee was issued . l classicall records . mr allen , nicholas mosely esq and other gentlemen came again to the class ; the matter of accommodation was proposed between them and the class ; they desired liberty to choose some persons for their part , that were not within the class , which was consented unto by the class ; the persons nominated by them were , mr allen , mr clayton , mr lightfoot , ministers ; mr nicholas mosely , mr francis mosely , and mr nathaneell robinson gentlemen . by the class were nominated mr heyrick , mr angier , mr harrison , ministers ; mr hide , captain ashton , mr wickins , ruling elders : and the time and place of meeting was by mutuall consent to be agreed on , when mr heyrich should ( by the providence of god ) be returned from london . m classicall records . july . . this class having notice , that the papers which have passed between this class and mr allen and others were printed , with a preface unto them ; it was agreed that mr heyricke , mr angier ; senior , mr harrison , mr newcome , mr constantine , mr leigh , mr jones , mr walker , ministers ; mr robert hyde . esq captain ashton , mr strangways , mr wickins , mr meare , mr buxtons , mr byrome , ruling elders , they or any five of them , three being ministers , be a committee to take this matter into consideration , and to meet as they judg fit , and see occasion to proceed in this business , and to make report of their proceedings the next class . n classicall records . aug. . . the committee appointed by the last class , to take into consideration the business of the papers lately printed as beforesaid , gave an account to this present class of their proceedings , viz. that upon their meeting they agreed to write a letter to mr allen , which was in these words directed . o classicall records . to his reverend brother mr allen at prestwich , these . sir , at our classicall meeting in may last , your self , and others with you did agree with us upon a meeting in order to an accommodation . the time for it was referred by mutuall consent , till mr heyricks return from london ; your selves promising , upon his return the first class after , to appoint some to attend the class , for the appointing the time and place for the said meeting , you were some of you according to the said agreement , expected this day ; but instead of that , we meet with all the papers printed , and a preface annexed to them . this is to desire you , that you would be pleased in the behalf of your self and the rest , to certifie us under your hands , whether your self and the rest do own the printing of the papers with the preface . this i was commanded by the class to send to you , and to desire your speedy answer , your respective brother w. leigh , moderator . be pleased to direct your answer to mr heyricke . this letter was the next day delivered to mr allen ; he promised to attend in person on mr heyricke the next day after , which he accordingly did ; the account of which their further answer to the letter is thus given in under mr heyrickes hand . mr allen came to mr heyricke , mr mosely of the ancoats accompanying him ; he said concerning the printing of the papers and the preface , he knew nothing of them , and therefore he brought mr mosely , who could give the account , mr heyricke desired the answer in writing , they both promised they would speak with the rest of the subscribers , and they would within a fortnight give their answer in writing ; within the time prefixed . mr allen came to mr heyricke and told him , he had met with them that had subscribed the paper , and they denied that he should give any answer in writing , saying the class would but take advantage by it ; and that now he must own both the papers and the preface , that there might be no breach amongst themselves . richard heyricke . cor. . . dr goffe , dr vane , dr bayly , &c. see legenda lignea . notes for div a -e dr. hamm. see pag. . of his last book . even as a general council it self is subject to errour . gal. . * the assemblies prop●sitions about church government . the jus divinum by london ministers . the provincial synod of london , their vindication of the presbyterian government . rutherfords due right of presbyteries . aarons rod , by gillaspie . * cl. cop. full of civility toward us , though not of brevity . * cl. cop. another . cl. cop. taken away . are those . any minister . cl. cop. instit . lib. . cap. . sect . . &c . dr. and. serm. upon worshipping imaginations . see sect. . reasons against moderate episcopacy . . reason . sect. . * wren excommunicated , suspended , or deprived , silenced fifty godly painfull ministers , in two years , in norwi●h diocess , for not reading the book for sports on the lords-day , for using conceived prayer , before and after sermon , for not reading the service at the altar , and such like ; expelled three thousand persons with their families , into other lands by such dealings . bishop pierce his practises in the like kind , are not forgotten : he put down ministers , and preaching , till he thanked god , that he had not a lecture in his diocess . he suspended ministers for preaching on market-dayes , yea , put the minister to penance , that did but explain the church catechisme , &c. see mr. baxter on these things in his defence of the worcestershire agreement , pag. . reason . * resutat . libel . de regim . eccles . scotorum in pag. . . reason . reason . . reason . * vide pag. . of the essex agreement . the jus divinum of the ruling elders office. pag. , . esthius in rom. ● . aliis placet etiam hac parte speciale quoddam charisma sive officium significari , & misereri dica●●● iis , qui ab ecclesia curandis miseris , postissimum aegrotis , praefectus est , i. isque praebet obsequia , velut etiam hodie fit in nosocomiis , qui sensus handquaquam improbabil●s est . * vide pag. , , . , . calvin in locum . chrysost . upon cor. . . estius upon cor. . . vide pag. , , . . * see the propositions of the assembly touching church-government , bound up with the confession of faith & catechisme , pag. , . the imputtion of schtaken off . * see sect. of their third paper . * vide loc . theol . tom . . cap. . sect. . page . * ibid. ex acts . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so taken , mat. . . rev. . . and . . the being of the church & a lawfully ordained ministry secured in the want of episcopacy . * vide pa. . of dr. bernards late book . * vide pa. . lib. de ecclesia cap. . fo . . cl. cop . we have already returned our thanks for your answer , full of civility ( as to us ) though not of brevity . * see the first section of it towards the close . cl. cop . the scribe . * this is manifest from the advice of the assembly to the parliament , touching church government . cl. cop . say now . cl. cop . several associations . a see forme of church-government , pag. . * see sr francis bacon . matth. . ver . . col. . . chr. . . vide pag. . of their last book published by dr bernard . the imputation of perjury taken off . a see their jus divinum ministerij evangelici part . . pag. , . d part institut . fol. , . ‖ see sect. . toward the end . the claim for the presbyterian government to the civil sanction made good . cl. cop . censurable . cl. cop . for this all parties hisse you and laugh you to scorn , having as full , &c. object . answ . lib. . cap. . sect. . in fine . cl. cop . wandering . cl. cop . he was a person of known eminency in his dayes . cl. cop . the church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tim. . . cant. . . bishop lauds preface against usher . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. . ● cl. cop . cap. . . cap. . sect. . cl. cop . this mann● wresting . the jesuite . the scriptures the sole supreme judge of all matters in religion . councils and fathers not the rule of the scriptures interpretation . ‖ see the provincial assembly of london in their jus divinum ministerij evangelici , part . pag. . see also mr. baxter in his desence of the worcesteshire agreement , pag. , . ‖ see his commentary upon the epistle to titus . * part . . cap . * see quest . . p. . cl. cop . cap : . civil penalties do not free from ecclesiastical censure . see the ●ction statut● fardin pulton . see c● on of t● tutes ●● dinanaton . cl. cop , is see s● toward● te rend● ‖ the of irela bishop colne , th of carli * censure ? to which only the relative ( they ) in the th order is limited ? apage ! cl. cop . cl. cop . * ha , ha , hae . a the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. nineveh not calah , is a great city , where the relative , &c. * see part . page , . an account of the late establishment of presbyterian-government by the parliament of scotland anno together with the methods by which it was settled, and the consequences of it : as also several publick acts, speeches, pleadings, and other matters of importance relating to the church in that kingdom : to which is added a summary of the visitation of the universities there in a fifth letter from a gentleman at edinburgh, to his friend at london. sage, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[ ], p. printed for jos. hindmarsh ..., london : . errata: p. . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism. scotland -- church history. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion an account of the late establishment of presbyterian-government by the parliament of scotland anno . together with the methods by which it was settled , and the consequences of it : as also several publick acts , speeches , pleadings , and other matters of importance relating to the church in that kingdom . to which is added a summary of the visitation of the universities there ; in a fifth letter from a gentleman at edinburgh , to his friend at london . si tibi vitae nostrae vera imago sucourret , videberis tibi videre captae cum maximè civitatis faciem , in quâ , omisso pudoris , rectique respectu , vires in consilio sunt , velut signo ad permiscenda omnia dato . non igni , non ferro abstinetur : soluta legibus scelera sunt : nec religio quidem quae inter arma hostilia supplices texit , ullum impedimentum est ruentium in praedam , &c. seneca de benef. lib. . cap. . — quid nos dura refugimus aetas ? quid intactum nefasti liquimus ? unde manus iuventus metu deorum continuit ? quibus pepercit aris ? horat. carm. lib. . od. . london , printed for ios. hindmarsh , at the golden ball over-against the royal-exchange in cornhil . m dc xciii . advertisement by the publisher to the reader . i have ever thought that justice and candor require not only , that we should not utter any thing against our adversaries which we know to be false ; but also that we should suppress nothing which we know would vindicate them , or extenuate that whereof they are accused ; and therefore , having come to the knowledge of a particular , which escap'd the author's diligence at the writing of this relation , i am satisfied it will be as grateful to him , as fair to our adversaries to acquaint the reader with it here . the thing is concerning mr. james kirton's taking the benefit of the act of parliament made in favour of the old presbyterian ministers , as is related p. of this book : and after a diligent enquiry , made by my self and others , i find that that account is true to a tittle from the beginning to the end of it . but that which i will not conceal , is , that mr. kirton having preached two sundays in august , at martin , and thereby secured to himself the benefice from whitsunday , was persuaded by friends to give mr. meldrum , the episcopal minister , one half year of the benefice of martin . i designed to have told this in its proper place , p. , but this was prevented , that sheet being printed off sooner than i expected . the contents . a short introduction . pag. act of the privy council at edinburgh , december the th . prohibiting all inferiour iudges to give or execute any decrees in favour of such of the episcopal clergy , as had been thrust from their charges by the rabble before the th of april . ibid. this act furnishes a pretext to these , especially of the western shires , where rabbling had most prèvailed , to refuse payment for what was due of the year , and preceding years . p. the misery , this act reduced the clergy to , induced them to endeavour to have it repealed or favourably explained , but their endeavours are in vain . p. the parliament meets april , . their first act rescinds the first of the second parliament of king charles the second , . entituled , act asserting his majesties supremacy over all persons , and in all causes ecclesiastical and civil . p. , the thorough pac'd presbyterians nickt , for this rescissory act does not reach many other acts , which assert the supremacy to a degree inconsistent with their pretensions ; yet it encourages the presbyterians to go on , and ask an intire settlement of their whole scheme . ibid. the address they presented to the commissioner , and the estates of parliament . p. , , , remarks upon this address . p. , the case of the presbyterian ministers , who after the first of january were turned out of the churches they then possessed , and the act restoring them . p. , the account upon which these presbyterian ministers were by act of parliament put from the churches , which they possest ; was their refusing to give obedience to the law requiring them to take presentations to their churches from their lawful patrons . p. , , , the act entituled an act concerning such benefices and stipends as have been possest without presentation from the lawful patrons : for non-compliance with which the presbyterian ministers were outed . p. , that act justified . p. an account of the act of the privy council at glasgow in pursuance of the foresaid act of parliament . p. the severity of the act restoring the old presbyterian ministers : by it the episcopal incumbents were not only ejected out of their benefices , but deprived of a whole years rent , for which they had served the cure , without any ground of hope to be provided of other churches , and this notwithstanding their compliance with the government . p. , the rigorous execution of this act ; instances of this . p. , an account of the act ratifying the confession of faith , and settling the presbyterian government . p. the arts used to prepare the parliament for this act : for this end the press employed , and pamphlets published recommending presbytery , and disgracing and defaming prelacy , speeches made by the high commissioner and president of the parliament . p. , , the pulpit tun'd to serve their design , with an account of such sermons as were printed . p. to endeavours of the zealots for promoting the good old cause , and of their agents and pensioners . p. an account how the act was prepared , debated , voted ; list and account of the committee nominated for church affairs , to whom this act was recommended . p. , the act as it was made a law. p. , , the confession of faith read in the house and ratified ; the ratification of the directory and catechism , required in the presbyterian address , and yet these not mentioned in the act. , , act . parl. . car. ii. entituled act acknowledging and asserting the right of sucession to the imperial crown of scotland repealed in this act establishing presbytery . sir james montgomery of skelmurly reasons for repealing the act. the duke of hamilton and lord staires reason against repealing it . reflections made out of the house upon the repealing the act about succession . , that article of the act establishing presbytery which puts the government of the church entirely in the hands of the known , sound presbyterians considered . those episcopal ministers , who had given obedience to the civil government , petition the parliament against that article , and beg to be allowed a share in the ecclesiastical iurisdiction . ibid. & their petition presented , and back'd by the duke of hamilton , and yet rejected with scorn . ibid. mr. ross , a member of the house , proposes , that those presbyterian ministers , who had been deposed by their own ecclesiastical iudicatories , before the re establishment of episcopacy , an. . might not be included in the number of those sound presbyterians in whose hands the government was to be established in the first instance : this proposal rejected . duke hamilton reasons against putting the government solely in the hands of those known , sound presbyterians , but without success . ibid. the kng's power in ecclesiastical matters debated in parliament . the petition of the episcopal ministers , who were thrust from their churches by force and violence of the rabble , in december , or at any time thereafter before the th . of april . , , , , the article concerning the rabbled clergy considered , and three amendments the duke of hamilton procured to be made in it . , , . proposal , that such ministers as had not free access to their churches , and so could not obey the proclamation of the convention , april . upon the day appointed , but were willing to obey when they should have access , might be excepted out of the number of those who were to be declared deprived of their benefices , rejected . ibid. reasons of the duke of hamilton , that the deed of the rabble might not be ratified , i. e. that those episcopal ministers , who had been forced from their benefices by the fury of the presbyterian mobb , might not for that be deprived . the petition of the rabbled clergy presented , and back'd by the duke of hamilton , but rejected without being read , and the article approved . the duke resents the approving the article , and leaves the house . in his absence the act is voted in cumulo , and receives afterward the royal assent . ibid. & remarks on the commissioner's behaviour . ibid. the consequences this act produced , . thanks . . printed sermons . . presbyterian ministers got plurality of benefices , vacant by the ejection of so many episcopal ministers by that act , instances of this . , , the duke of hamilton and some other councillors procure a gift of a year's revenue of their own benefices , to some of those episcopal ministers , who had been turned out by the mobb . restrictions the presbyterian lords got put on this . , the petitions of many of those ministers rejected by the privy council . the case of mr. skeen minister of dunsyre . to draught of an act , given in by the earl of linlithgow , that a toleration might be granted to those of the episcopal persuasion , to worship god after their own manner ; and particularly , that those who were inclined to use the english liturgy , might do it safely . this rejected . the party , especially the preachers , incensed at the design , and in their sermons declaim vehemently against it . ibid. patronages abolished , and a new strange model of electing ministers established . act of parliament , prohibiting those ministers who were deprived by the committee of estates , and by the privy council , an. . for not reading in their pulpits the proclamation against owning the late king iames , and not praying publickly for william and mary , as king and queen of scotland , to exercise any part of their ministerial function , till they swear and subscribe the oath of allegiance , and also engage themselves under their hands , to pray for k. william and q : mary , as king and queen of scotland , and not to own the late king james vii . for their king in any sort . , . they are likewise obliged to subscribe a declaration called a certificate of assurance , which explodes the distinction of a king de facto and de jure . they do not comply , but for sometime cease from the publick exercise of their ministry . after some time they begin again to exercise their ministry in their own houses ; the presbyterian preachers perplexed at this , and move the privy council to prosecute them . instances of episcopal ministers prosecuted upon this account . ibid. the presbyterians attempt to obtrude a presbyterian preacher on the parish of errol . a tumult upon that account . dr. nicolson indicted , and libelled before the privy council . the narrative of his libel , with the cause why this narrative is inserted . , , , . a short account of the visiting the universities . to the proclamation of april . , against owning the late king james , and appointing publick prayers for william and mary , king and queen of scotland . , the speech of william earl of crawfurd , president to the parliament of scotland , april . . , , , sir , although i am satisfied , that the papers already in print concerning the persecutions , the episcopal church in scotland has suffered of late , do furnish matter enough to move the compassion of a friend , and glut the malice even of the most inveterate enemy ; yet finding by your last , that you earnestly desire to know more about them ; and not being able to resist your importunity , i have been at the pains to send you this following account . the former relation , as i remember , brought things no farther down , than that act of privy council , dated december . . by which all inferiour judges within the nation , were prohibited to give decrees in favour of such of the clergy , as had been thrust from their charges by tumult and rabble , before the th of april preceding . notwithstanding you have that act in print already , yet being it must give the rise of this brief supplement , i shall here again transcribe it . an act of council , at edinburgh , dec. . . the lords of his majesties privy council , considering , that by the ●ot of the meeting of estates of the date the thirteenth day of april last , there is a difference made betwixt the ministers then in possession , and exercise of their ministry , at their respective churches , and those who were not so . and that the case of the ministers who were not in the actual exercise of their ministerial function , the thirteenth day of april last , lies yet under the consideration of the parliament , and lest in the mean time they may call and pursue for the stipends ( alledged ) due to them , or put in execution the decrees and sentences already obtained at their instance for the same , before the estates of parliament can meet , and give the determinations in the points . therefore the said lords of privy council , finding that the case foresaid depending before the parliament is not obvious to be cognosced upon , and decided by the inferiour iudges , but that the same should be left entire to the decision of the parliament , have thought fit to signifie to all inferiour courts and ministers of the law , that the matter above-mentioned , is depending before the parliament , to the effect they may regulate and govern themselves in the judging of all processes to be intented before them upon the said matter , or in executing the sentences already pronounced thereupon , as they will be answerable . sic subscribitur , crawford , i. p. d. s. con. no sooner did that act pass , than copies of it were instantly sent by the councils order , to all inferiour judges , within whose jurisdictions those parishes lay , from which the ministers had been forced before that th of april , so fatal to our clergy : and forthwith a stop was put to the course of justice . for generally , those who were liable to pay the tythes in the western shires , where rabling had most prevailed , refused to pay one farthing of what was due for the year . or any years preceding ; having for them the pretext of this act of council : neither would the judges grant sentences in favour of any such ministers , as had the hard fortune to stand in these unlucky circumstances . and indeed it was no wonder , if the judges were shy to meddle with such an act ; considering on the one hand , how darkly and indistinctly it was worded ; and on the other , how ticklish the times then were ; and how natural it was for the council , to have turned them out of their places , if they had chanced to give it an interpretation ( however consonant with the rules of justice ) unsuitable to the designs of the government . no man , i think , needs to doubt but this treatment seem'd grievous enough to the poor sufferers . they had entered to their respective churches according to law. they had never been summoned to appear before any court , ecclesiastical or civil ; nor tryed , or convict of any crime or scandal that might infer a deprivation . only they had been thrust from their stations by lawless force and violence ; a thing so far from being criminal in them , that it rather ought to have engaged the government , to have taken particular care for their redress and restitution . what then may be thought of this precluding them the benefit of the common law , for what was uncontrovertibly due to them ? especially considering , that most of them had numerous families ; and not one of twenty , any stock of his own ( besides his benefice ) wherewith to maintain them ? hard enough sure . well . necessity , you know , sir , is a rigorous taskmaster , and puts one upon all imaginable shifts to be eased of its burthen . and so it is not to be doubted , but these poor men would bestir themselves as effectually as they could , to have that act , if not repealed , at least explained and made more favourable : as indeed they did ; but without success . for though some consellors ( such as the duke of hamilton , in whose absence the act was made ) were inclin'd to do them justice ; yet at that time the earl of crawford , and the lord cardrosse , ( two lords , who had some reason to commiserate the needy ) and their adherents of the presbyterian party , made greatest numbers at the council board ; and they had made the act , and so they would not so much as hear of admitting it to a new deliberation . this , as soon as they knew it , made the afflicted ministers ( though they had prepared their petition ) quite give over the design of addressing to the council , and betake themselves to the last remedy , patience , till the parliament should meet , to which their case by the act of council was refer'd . i have hitherto given you but a very slender account of this matter ; but if you will be pleas'd to read on , you shall have what may satisfie you before i have done . now proceed we strait to the parliament : in the mean time , i must tell you , that it is no part of my present undertaking , to meddle with any thing , but what concerns the church or the clergy . and even of that too , you are not to expect the most perfect account . the parliament met upon the th of april . and the first thing they did in relation to the church , was the abolition of the kings supremacy in ecclesiastical matters . but alas , the thorough-pac'd presbyterians were sadly nick'd in that matter ; for it was only the act which was made anno . that was rescinded ; and other acts that asserted the supremacy to a degree entirely inconsistent with the prerogatives of the kirk , were kept in force and unrepeal'd . at least , this i am sure of , mr. andrew melvill , a great promoter , if not the first parent of presbyterian parity in scotland , and mr. david black , and such antient worthies of the sect , reckoned them intolerable , when they called them , the bloody gullies of arbitrary power ; [ i. e. the cut-throat knives . ] but that 's no great matter ; only one thing let me add further concerning the first act , which is , that it founds the repeal of that sixty nine act upon this reason , that , that supremacy was inconsistent with the establishment of the church-government ( not now in being , for presbytery was not erected till six weeks after ; but ) now desired ; which what sense it may make in law or politicks , it is not my purpose to enquire . but i remember many thought then , that it was a pretty odd fetch in common reason to abolish that act , because the supremacy , as explained in it , was inconsistent with what had no real existence , but only an imaginary one in the desires of a party . but however that was , the making this act , was an encouraging step to the presbyterian ministers : for no sooner had they found by this , that their party was strongest in the parliament , than they presented their petition to it , craving an entire settlement of all their new and peculiar scheme : which petition , because it was of so considerable consequence , and so far as i can learn , though twice published here , yet never reprinted in england , and so perhaps you have not had occasion to consider it ; i will here set down , and give you some short animadversions upon it . to his grace his majesties high-commissioner , and to the right honourable , the estates of parliament . the humble address of the presbyterian ministers and professors of the church of scotland , sheweth , that as we cannot but acknowledge and adore the holy and righteous dispensation of the lord in all the great and long continued afflictions , wherewith he hath afflicted us for our sins ; so we are not a little filled with admiration at the great and wonderful providence of our most gracious god , who alone doth great wonders , for his mercy endureth for ever : that at such a time , when our strength was gone , and there was none to deliver , he mercifully stirred up that pious and magnanimous prince william , then prince of orange , now by the good hand of god our gracious soveraign , to espouse the interest of the protestant religion , and of the afflicted ministers and professors thereof in these kingdoms , and hath blessed him in so heroick and noble an undertaking with agreeable success : as also , hath raised up your lordships , our most noble and honourable patriots , to joyn heartily with his majesty , in appearing zealously for securing of the protestant religion in this kingdom , and for what may tend to the better establishment thereof in all its concerns ; and in evidencing your just indignation against the corruptions of church and state , in your lordships claim of right : and particularly by freeing us of the yoke of prelacy , and of the undue powers , and ecclesiastical supremacy in church matters , formerly established in the supreme magistrate . and these your lordships zealous beginnings for appearing for the interest of the protestant religion , and professors thereof , have been , and are great matter of joy to our hearts , and of blessing and magnifying our lord and master in your lordships behalf : so they are a door of hope to us , and to all that love the true reformed protestant religion in this land , that his grace , his majesties high commissioner , and this honourable court of parliament , will in your station , go on zealously in your work of purging this poor oppressed church , from all corruptions brought into it , by ambitious and covetous church-men , who sought their own things , but not the things of iesus christ ; and from all the sad consequences , which have followed upon the erecting of prelacy ; such as were the driving several hundreds of ministers all at one time out of their churches , without either accusation or citation ; and the filling of their places with ignorant and scandalous persons ( which his majesty is graciously pleased to notice in his declaration for scotland , as an occasion of all this poor churches miseries , and from which unsupportable sufferings , he declared his resolution to relieve and rescue us , ) and we may add , with many also erroneous and unsound in the faith , enemies to the reformation , and who have now appeared disaffected to the present civil government ; as also framing of a numerous train of severe laws , severely executed both on ministers and people of all degrees ; so for that even while we were counted and treated as sheep for the slaughter , we might not petition or complain , without rendring our selves highly criminal by the laws and acts then made . all which , we hope , the commissioner his grace , and your lordships in this present parliament will take to your serious consideration , and will free this poor oppressed church from such oppressors and oppressions , and settle it again upon the right foundations of government and discipline , agreeable to the word of god , and established in this church by law , near an hundred years agoe . which settlement , we are confident , will prove the best remedy of all our otherways incurable distractions , and the mean of quieting and uniting the whole country , in a joynt and firm opposition against all his majesties , and your lordships enemies . we therefore , his majesties most loyal subjects , and your lordships most humble and dutiful servants in christ , humbly beseech the commissioner his grace , and honourable estates of parliament , seeing the kings majesty hath declared , and your lordships with him , have zealously appeared for the protestant religion , you will be graciously pleased , by your civil sanction , to establish and ratifie the late confession of faith , with the larger and shorter catechisms ( which contain the sum and substance of the doctrine of the reformed churches ) the directory of worship , and presbyterial church government and discipline , all agreeable to the word of god , and formerly received by the general consent of this nation . and seeing prelacy , and all who have entered under prelacy , have been imposed upon the church , without her consent , in any of her free general assemblies ; and that presbyterial government , cannot be secure in the hands of them , who are of contrary principles ; therefore we humbly petition that the church-government may be established in the hands of such only , who by their former carriage and sufferings have evidenced , that they are known sound presbyterians , and well affected to his majesties government ; or who , hereafter shall be found to be such , ( which are hopeful by the grace of god , shall be managed with such christian prudence , moderation and tenderness , as shall leave no just matter of complaint to any ) and that not only these ministers yet alive , who were unjustly thrust from their churches , may be restored thereto ; and these parishes and flocks at that time , no less violently imposed upon , may be freed from intruders ; but also , all other presbyterian ministers , who either are already , or may be , by respective flocks orderly called hereafter , may have access to be settled in churches after the presbyterian way , as they shall be ecclesiastically approved and appointed , and may have your lordships civil sanction added thereunto . and we also request , that the church thus established may be allowed by your lordships civil sanction , to appoint visitations for purging out insufficient , negligent , scandalous and erroneous ministers . and seeing patronages which had their rise in the most corrupt and latter times of antichristianism have always been a great grievance to this church , as the source and fountain of a corrupt ministry , that these may be abolished ; and that the church may be established upon its former good foundations , confirmed by many acts of parliament , since the year one thousand five hundred and sixty . and that all acts contrary to this government , that ratifie ceremonies , and impose punishments on presbyterians for non-conformity , and for worshiping of god according to their principles , may be abrogate . and as a good and necessary mean for preserving the purity of the church , your lorships take care that learned , sound and godly men be put in universities , and seminaries , of learning ; ( humbly submitting to your lordships wisdom the method of considering and effecting these our desires ) . thus all things being done for the house of the god of heaven , according to the commandment of the god of heaven , by your lordships pious and wise managing these affairs of the church of christ : this poor , long oppressed , and tossed church ; may at length , through god's blessing , arrive at a safe and quiet harbour ; and the true honour and happiness of his majesty and your lordships , as the signal nursing fathers of the church of christ in this land , may be advanced and continued to future generations : and so the blessing of the church that was ready to perish , may remain still upon his majesty and your lordships . and your lordships petitioners shall ever pray , that god may bless and protect the persons of their majesties king william and queen mary long to rule and govern this nation , and your lordships under them . this petition word for word ( unless it was in one or two sentences ) had been presented by them to the parliament the year before ; ( for a man may be against set forms in their petitions to god , yet for them in petitions to parliaments ) while the duke of hamilton was commissioner , but his grace was no ways pleased with it for several reasons , but principally that they craved , that the church government might be established in the hands of such only who by their former carriage and sufferings had evidenced , that they were known sound presbyterians . for what was this ( said his grace ) but to pull down one sort of prelacy , and set up another in its place ; to abolish one that was consistent and intelligible , and establish another that imply'd contradictions ? and indeed there was no answering this difficulty . for there were but about fifty or sixty such ministers alive in the whole nation ; and it was craved that the government of the church should be established in their hands in the first instance ? which what was it else but instead of fourteen prelatical , to give us about fifty or sixty presbyterian bishops ? but such was the posture of their affairs at that time , that there was no other way they could see for securing their interest , and so they made necessity justifie a little nonsense ; and this year they had a more favourable commissioner to deal with , the good earl of melvill . but then there is a great deal of considerable stuff in it . for observe , i pray you , the charitable judgment they make of the bishops and episcopal clergy . all the distractions have been in this kingdom will continue still incurable , unless this poor oppressed church be purged from all corruptions brought into it , by ambitions and covetous church-men , ( it is well they are allowed to be church-men ) who sought their own things , but not the things of iesus christ. and with whom were the churches filled when prelacy was erected , and the presbyterian ministers turn'd out ? with ignorant and scandalous persons , nay with many erroneous , and unsound in the faith , and enemies to the reformation , and till the church is freed from these oppressors , and oppressions she can never be right , is not all this charitably said ? yet this is not the worst of it . for , consider the whole strain of the petition , and they are the only protestants of the nation ; for if we may believe them . god stirred up the prince of orange to espouse the interest of the protestant religion , and of the afflicted ministers and professors thereof . and yet i am very sure many will confidently affirm he did not espouse ( at his first coming to britain at least ) the interest of the afflicted ministers of their persuasion in scotland . further , god raised up their lordships ( the members of parliament ) their most noble and honourable patriots to prejoyn heartily with his majesty in appearing zealously for serving the protestant religion in this kingdom , and for what may tend for the better establishing of it in all its concerns . now what is all this , but that though king iames had given a toleration to the presbyterians , yet that put them only in a very weak , uncertain , and arbitrary state , and they could not be well enough till they had a legal establishment exclusive of all popish prelates , and their adherents . and not only so , but the steps the parliament have already made , have opened a door of hope to them , and to all that love the true reformed protestant religion in this land , that they will go on zealously , &c. which words are not capable of another sense than this , that whosoever is not zealous against prelacy and for presbytery , is not a lover of the true reformed protestant religion . there are a great many other things in this petition which deserve their proper remarks ; but i will not take notice of them any more , but as they fall in naturally in the progress of this paper , and then they shall be considered : the first of which , shall be the case of the presbyterian ministers who were turned out of these churches , they possessed , after the first of january , . where in this petition you see the great injury which was done them is mightily aggravated : several hundreds of them , all at one time , were driven out of their churches , without either accusation or citation . and this was so palpable a persecution , so manifest an effort of oppression and tyranny ; that his majesty was graciously pleased to take notice of it in his declaration for scotland , . which 't is very true he did , for his words are : that the dissenters in scotland have just cause of distrust , when they call to mind , how some hundreds of their ministers were driven out of their churches , without either accusation or citation . nay our petitioners are at it again , in another place of the same petition , and crave ; that these ministers who were unjustly thrust from their churches may be restored thereto ; and these parishes and flocks , at that time no less violently imposed upon , may be freed from intruders . this case , i say , i shall in the first place consider ; because it was the first thing in the petition , which was redressed by the parliament . for within a day or two after this petition was presented , this act was made , which i have transmitted to you . act restoring the presbyterian ministers , who were thrust from their churches since the first of january , . april . . forasmuch , as by an act of this present parliament , relative to , and in prosecution of the claim of right , prelary and the superiority of church-officers above presbyters , is abolished ; and that many ministers of the presbyterian persuasion , since the first of january , . have been deprived of their churches , or banished for not conforming to prelacy , and not complying with the courses of the time. therefore their majesties with the advice and consent of the estates of parliament , ordain and appoint that all those presbyterian ministers yet alive , who were thrust from their churches since the first day of january , . or banished for not conforming to prelacy , and not complying with the courses of the time , have forthwith free access to their churches , and that they may presently exercise the ministry in those parishes , without any new call thereto ; and allows them to brook and enjoy the benefits and stipends thereunto belonging and that for the whole crop . and immediately to enter to the churches and manses , where the churches are vacant , and where they are not vacant , then their entry thereto is declared to be the half of the benefice and stipend , due and payable at michaelmass last , for the half year immediately preceeding betwixt whitsunday and michaelmass : declaring that the present incumbent shall have right to the other half of the stipend and benefice payable for the whitsunday last bypast : and to the effect that these ministers may meet with no stop or hinderance , in entring immediately to their charges , the present incumbents in such churches are hereby appointed upon intimation hereof to desist from their ministry in these parishes , and to remove themselves from the manses and glebes thereunto belonging , betwixt and whitsunday next to come , and that the presbyterian ministers formerly put out may enter peaceably thereto . and appoints the privy council to see this act put in execution . which act you see uses the same colours for representing the odiousness of the usage these presbyterian ministers had receiv'd , that the declaration and the presbyterian petition had made use of before , especially in the statutory part , where it says in express terms , that they were thrust from their charges , ( which can import no less than force and violence in opposition to law and iustice , it calls the churches from which they had been thus thrust , their churches ) : as if notwithstanding their dispossession they had still continued to have a title good in law , and it restores them forthwith to the exercise of their ministry in their parishes , without any new call thereto ; each of which singly , much more altogether make it evident , that this their restitution was intended by the parliament not as an act of favour , but of justice , as if these ministers had been unjustly and illegally dispossess'd , and now sir. when all these things are laid together , so solemn a declaration , the presbyterian ministers so earnest petition , and the parliaments so publick an act , all conspiring to represent that matter so very odious and unjust , i hope it shall not be displeasing to you , if i shall endeavour briefly to set it in its due light . it is true indeed a good many of these ministers were dispossessed anno . how many , i confess i cannot tell exactly , but i doubt much if they were so many as they are commonly said to be . i shall likewise grant , that they were dispossessed without either accusation or citation . herein i acknowledge they speak truth , and yet i doubt if you shall find so much as one jot of iniquity in their dispossession when it is considered impartially . the case was truly this , as before the reformation of religion in this kingdom ( which as to its legal establishment is variously dated , some reckoning from the year . others from . ) patronages of churches in this kingdom were in force ; so when the church was reformed , ( notwithstanding of all the changes which were then , and have been since ) our law did still continue them , and no man was ever judged to have a legal title to any church or benefice ; unless he had a presentation from the patron , and a collation from the bishop , whilst episcopacy was the legal establishment ; which it continued to be for many years after the reformation , without interruption : or from a presbytery after presbyterian government began to prevail . and as this was still our law without any shadow of interruption , so it was likewise the constant practice of the nation , not only before the late presbyterian rebellion against king charles the first commenced , but even for a good number of years after , that is , till about the year . or . when the rebellion by divine permission turn'd prosperous , and the kings affairs were reduced to a very low ebb , and the presbyterian interest was in a very flourishing condition : till that time i say , presentations by patrons to churches were in constant practice ( as well as warranted by law ) in this kingdom . but then indeed the kirk-men , sensible of their strength , began to adventure amongst other illegal usurpations ( to say no worse ) to take upon them the disposal of churches and benefices , by bringing that cheat , which they called popular elections , in vogue , and presentations by patrons in desuetude . i call popular election a cheat ; for in effect it was no other : and the poor deluded populace had no more true power than before , and ministers were as much impos'd on them then as ever , as might easily be made appear , not only from the common methods were then taken in managing elections , but also from the express limitations and restrictions with which even the general assemblies clog'd them . however the sound of the name , for a while , enchanted the unthinking multitude ; and the party had a turn to serve by it : and so it was push'd on with a great deal of zeal in many places , without any considerable opposition ( as indeed who durst then adventure to oppose what the ministers were for ) . the party thus finding their strength successful in so many single instances , gathered suitable degrees of courage ; and pursued their design so effectually , that at last they got patronages abolished , and popular elections set up by a certain meeting of some noblemen , gentlemen and burgesses , who were pleas'd to call themselves a parliament anno . and this act of that pretended parliament , if it even deserves that name , was all the pretence of law that ever was for popular elections in this church since the reformation ; but it was enough for the then kirk ; any shadow or colour of a pretext , being still both law and gospel to them , when it makes for their purpose . and accordingly all the ministers who were setled in any churches after that time , till the happy restitution of the monarchy , that is for eleven or twelve years , were promoted after this new method . no man , i think , can doubt but this was a palpable encroachment upon the rights of patrons , and a trampling on law , and by consequence a thing that called loudly for redress , when the king was restor'd , and the government began to turn upon its proper hinges , and so no wonder if the first parliament which was called by his majesty took notice of it , as indeed they did , in their first session which was holden anno . for in that session two acts were made which demonstrate , that the parliament still look'd upon patronages as subsisting by law , notwithstanding the illegal interruption which had been made by the act of the pretended parliament in . for instance in act . . parl. ch. d . session . it is statuted , and ordain'd , that all patrons shall be carefull in time coming to grant presentations only to such as shall give sufficient evidence of their piety , loyalty , literature and peacable disposition , and who before they receive the presentation shall take the oath of allegiance , &c. and in that same act it is narrated : that the king's majesty has given a commission , under the great seal , as to all presentations , to all parsonages , vicarages , and other benefices , and kirks at his majesties presentation : and all this without so much as once taking notice of that act . and the th . act of that same first session is altogether in favour of laick patrons . now both these acts , i say , were made anno . and so , before episcopacy was restored , which was not till may . which i observe , because , our present presbyterians in their so often named petition make the turning out of their ministers anno . one of the sad consequences of the erection of prelacy . for seeing the parliament before the restitution of prelacy had considered patronages as still subsisting by law ; as is evident from these two acts. 't is evident if they were to act consequentially they could not forbear to make some such act as was made anno . ( of which i shall instantly give you a further accompt ) though episcopacy had never been established . nor can there be any imaginable difficulty to any man in this matter unless it be made a question , whether the parliament when they thus supposed patronages as still subsisting by law made a just supposition . but that i think may be very soon determined : for as i have said all the old laws of the kingdom were positive for patronages ; only that act of the pretended parliament anno . could be pleaded for popular elections ; and what a parliament was that ? a convention of rebels , who had presumed to meet without being called by any authority , except what they treasonably assum'd to themselves . for all the world knows that king charles the i. at that time was dead , i need not tell you how ; and king charles the ii. was not within his dominions , and was so far from calling that parliament , or being present himself , or having any commissioner or representative at it , that i doubt much if he knew that there was such a meeting till it was dissolved . all which ( and many more such nullities , which for brevity i forbear to mention ) was so recent and notorious , anno . that the parliament , tho it casted and annulled all the acts of the pretended parliament holden in the years , , , , , , , by its th act , yet did not so much as make the least mention of that meeting in the th , not thinking it worthy of the name , so much as of a pretended parliament . for which , whether they had not reason , i leave to the world to judge . but to proceed . the parliament having laid such a foundation , an. . and continuing to act consequentially anno . they made an act about the middle of may , which because it so distinctly clears the whole matter in its narrative , i have transcribed at large . act concerning such benefices and stipends as have been possessed without presentation from the lawful patrons . the kings most excellent majesty , being desirous that all his good subjects may be sensible of the happy effects and fruits of the royal government , by a free , peaceable , and easie enjoyment of their due interests and properties under his protection . and that in his restitution they may find themselves restored to those rights which by law were secured unto them , and by the violence and injustice of the late troubles and confusions have been wrested from them : and considering that , notwithstanding the right of patronages be duly setled , and established by the ancient and fundamental laws , and constitutions of this kingdom , yet divers ministers of this church , have and do possess benefices and stipends in their respective cūres without any right or presentation to the same from the patrons . and it being therefore most just , that the lawful and undoubted patrons of kirks be restored to the possession of the rights of their respective advocations , donations , and patronages . therefore his majesty with advice and consent of his estates of parliament doth statute and ordain , that all these ministers who entered to the cure of any parish in burgh or land within this kingdom , in or since the year . ( at and before which time the patrons were most injuriously dispossessed of their patronages ) have no right unto , nor shall receive , uplift , nor possess , the rents of any benefice , modified stipends , mause or glebe for this present crop , . nor any year following , but their places , benefices , and kirks , are ipso jure vacant . yet his majesty to evidence his willingness to pass by , and cover the miscarriages of his people , doth with advice aforesaid declare , that this act shall not be prejudicial to any of these ministers in what they have possessed or is due to them since their admission , and that every such minister who shall obtain a presentation from the lawful patron , and have collation from the bishop of the diocese where he liveth , betwixt and the twentieth of september next to come , shall thenceforth have right to , and enjoy his church , benefice , mause , glebe as fully and freely as if he had been lawfully presented and admitted thereto at his first entry , or as any minister within the kingdom doth or may do . and for that end it is hereby ordained , that the respective patrons shall give presentations to all the present incumbents who in due time shall make application to them for the same . and in case any of these churches shall not be thus duly provided before the said twentieth of september , then the patron shall have freedom to present another betwixt and the twentieth day of march . which , if he shall refuse or neglect , the presentation shall then fall to the bishop jure devoluto , according to former laws . and such like his majesty with advice foresaid doth statute and ordain the archbishops , and bishops to have the power of new admission and collation to all such churches and benefices , as belong to their respective sees , and which have valted since the year . and to be careful to plant and provide these their own kirks conform to this act. this act you see is so very clear and plain , that it would be superfluous to insist on any long explications of it , only three things i would desire you to remember in it . the first is , that , as i noted before , the parliament insists mainly on the rights and privileges of the patrons in the narrative and form of this act ; so that the presbyterians talk wide in their petition , when they say that this act was one of the sad consequences of the erection of prelacy . nay secondly , as it is obvious to any who considers this . this act does not at all consider these ministers as presbyterian , for then it would have considered all presbyterian ministers equally , which it does not : for it only considers such as had illegally possessed themselves of such churches and benefices from the year . at least so far as laick patrons are concerned . but not so much as a word of such as had entered before that year , and yet there were many such : and this act was so far from depriving them that they continued in the exercise of their ministry , and enjoy'd their benefices for many years after that act was made , and put in execution . the third thing is , the clemency of the then government even towards these who had possessed themselves illegally of churches after the year . for you see the act declares that the parliaments sentence , pronouncing all such churches ipso jure vacant , was without prejudice to any of these ministers , who should apply themselves to the lawful patron , and obtain his presentation . what greater temper could the government then shew ? would they have had it to have downright authorized their illegal usurpations ? was this to thrust them from their charges , when they might have kept them upon so equitable terms ? and was this a grievous persecution ? but to go on , notwithstanding that this act was as peremprory , as it was just and reasonable , yet a great many of these ministers who had entered illegally after the year , from what principle i am not now to enquire , turn'd obstinate , and refused to take the benefit offered by the act of parliament against the time prefixt : and therefore the privy council meeting at glasgow after the term was expired , in pursuance of the design of the act of parliament , made an act declaring all such churches ipso facto vacant . this was that famous act which commonly passes under the name of the act of glasgow . and god knows how many ill things it has been called since by the party , but with what reason , let any man consider . but , perhaps that act has been executed with some wonderful rigidity , and that hath raised the clamour : no such matter , for in effect they themselves prevented all the trouble of a rigid execution ; for immediately upon the publication of the act of glasgow , they generally forbore the exercise of their ministry , and deserted their flocks : whether they did so from a mistaken conceit , that the church could not be served without them , and that ere long the government would find it self obliged to give them their will , and court them to return to their charges , as many then judged , i shall not now affirm ; but that they actually did so , is so very notorious that to this very day they themselves dare not deny it . and there is nothing better known , than that they have more than once condemned themselves , and been condemned by the most judicious of their parry , for parting so tamely with their churches . and now sir , considering all i have said , where was the necessity of either accusation or citation . how ordinary is it in all kingdoms and commonwealths to prescribe such terms by law , as whosoever shall not perform , shall be deprived of such and such publick encouragements without further process of law ? need i rub up your memory for example ? or have you not one fresh before your eyes in the kingdom of england ? besides it had been absolutely improper in their case , for the parliament was not to punish them ; as indeed it did not , but only it did declare , that they had no title , as it was evident they had none . i will only add one thing more upon this head ; suppose nothing could have been said in vindication of their deprivation , or rather dispossession , but it had been truly unjust ; yet methinks it will very ill become the presbyterian party ever after the years . and . to open their mouths about it ; considering how many ministers , ( who had without controversie entered to their charges according to law ) were most barbarously turn'd out of their churches by pure force and rabble ; and all this was justified , and their churches thereupon declar'd vacant , by i need not tell you whom ; but of this more afterwards . and so much at present about the dispossession of the presbyterian ministers , anno . but i have not yet done with our act of parliament which restored them . for , besides the good office it did them , we must try if it did any bad offices to any other : and here , i think we may make short work of it . for you can no sooner set your eye upon it , than you may see , that where the churches were not vacant ( i. e. where at the date of the act , viz. the of april . they were possessed by the episcopal clergy ) from which the presbyterians had been thrust out , their restitution to them is declar'd to be to the half of the benefice , and stipend due and payable at michaelmas anno . for the half year immediately preceding betwixt whitsunday and michaelmas , and the present prelatical incumbent shall have right only to the other half , payable at whitsunday : and withal to the effect the presbyterian ministers may meet with no stop or hinderance in entering immediately to their charges , the present incumbents in such churches are appointed upon intimation of this act to desist from their ministry in these parishes , and to remove themselves from the mauses and glebes thereto belonging , betwixt and whitsunday next to come ; that is in six weeks time , or perhaps six days , just as the intimation shall be made . now , not to insist on their case who had made no compliance with the civil government , because i know not what severities their sin may merit . i would only ask you what may be thought of the case of those who had complied with the present civil government , and had still continued in the exercise of their ministry at their respective churches , many of them till near whitsunday . and some of them after it , whether was it equitable or not thus to deprive them of a whole years benefice , for which they had served , and notwithstanding they were as good subjects as their majesties could desire , to turn them out of their churches to which they had entered according to law , without the least ground of hope to be provided of other churches or livings ? are they protected and encouraged according to the merit of their compliance ? will this usage they have met with be a good motive for prevailing with the scrupulous , to bring them into a dutiful submission to the government ? well ; the good old cause is a wonderful thing , what can it not justifie ? but enough of this . and so i have done with the second act of the last session of parliament , which concerned the church , or the clergy . only , before i proceed to the next , it will not be amiss i think to hint at some of its effects . i think you will not be very unwilling to believe , that those known sound gentlemen in whose favour it was made , would be forward enough to have it put in execution , and indeed there was no want of zeal that way , but whether according to the strictest rules of christian simplicity and self denial in all instances , you may judge by these two at the present . the first shall be the famous mr. iames kirtoun , one of the most noted presbyterian preachers in the whole kingdom . this ( known sound ) man had entered , by the thing called the popular call , to the church of martin in the last times of presbytery , and had been deprived with the rest in the year . when k. iames gave his toleration , anno . he was preferred to a meeting-house in edinburgh where , it seems , he found better encouragement than he expected to meet with , if he should return to his own country-parish of martin : and in this meeting-house he continued , till after this act of parliament passed . mr. meldrum the episcopal minister at martin had complied with the civil government , and done all duty ; and so continued still in the exercise of his ministry there till toward the end of august . that is ten or twelve weeks after whitsunday ; and not till then it was , that good mr. kirkton went to visit his poor old parish . but then he went indeed with energy sutable to his party : for no sooner arrived he there , but presently he turned peremptory , demanded the benefit of the act of parliament , thrust meldrum from the parsonage-house and the church ; preached two sundays there , and secured thereby his title to the whole benefice , from whitsunday . . and then returned to edinburgh , where ( as i hear ) he has still resided since , without ever more minding his old flock at martin ; and who can blame him ? for every one who knows them both , knows that edinburgh is a much better place , and now he has left his meeting house , and possessed himself of a church in that city , after a certain sort of providential manner : but i will not trouble you with an account of it at present , hoping that you may learn it shortly from another hand : in the mean time martin continues still vacant . kirkton is wiser ( as i have said ) than to put it in the ballance with edinburgh : the rest of the presbyterian divines think it reasonable to take the best benefices , so long as they have so much scope for choice ; neither will they suffer meldrum the prelatist to return at any rate . and they are in the right , for the first book of discipline saith , it 's better to have no minister at all than a bad one . now the subsumption is easie , if the man ever owned episcopacy . the other instance shall be mr. william violent , one of the gravest and ablest men of the party ; he had been minister before the restitution of the government , at east-ferry in the shire of fife , and was also dispossessed with the rest , anno . but he wanted a benefice no longer ( i think ) than till k. charles ii. granted his indulgence for planting some churches in the west with-presbyterian ministers , which was in the year , . for he was among the first that embraced that indulgence , and was possessed of the church of cambus-netham ; where he continued till about the year . when that indulgence was retracted , and the laws were put in execution . but after k. iames his toleration came out in the year , he took the benefit of that too , returned to cambus-netham ; got a meeting-house ( for the church was planted with a regular minister ) and continued there ( without ever minding the ferry , where there was no such encouragement ) till he had this act of parliament for him , and then about whitsunday , . to the ferry he comes , dispossesses mr. white a very old man , who by reason of his age was not able to officiate by himself . but his assistant , one mr. wood , had complied in all points with the civil government ; secures to himself the benefice according to the act ; and then returns to his better provision at cambus-netham , where he had the benefice also , by another act of the same parliament , and where he still continued till he got a call to be a professor of theology in the new college in st. andrews : and so in one year he got the rents of no less than three benefices . now this is pretty strange , considering that it was wont to be one of the principal common places of the party in their invidious declamations against the pretended corruptions of the church of england . for none was represented in blacker dress , than the business of pluralities , unless it was her antichristian hierarchy and idolatrous liturgy . but i remember i heard a rare note of a sermon , which was preached within these three years . the godly may sin , but the wicked must not . and so i leave that second act of the late parliament and all its appendages . proceed we now to consider the next , which concerned the church and clergy ; namely , that wonderfully famous one . intituled , act ratifying the confession of faith , and setling presbyterian church-government , dated at edinburgh iune the seventh , . this presbyterian church government is the great diana of the party , and the true parent of all these tumults , rabbles and confusions , which ruined religion , desolated the church , and oppressed the clergy : and therefore , this act that establishes it , deserves a little more fully to be considered , which i shall do by these steps . . i shall briefly deduce the arts were used , and the methods were taken , to work up the parliament to a suitable temper , before this weighty point came to be debated , and voted in the house . . i shall consider the treatment it met with in the house . and , . what consequences it hath produced since . to begin with the first , indeed all hands were never more busie at work , than on that occasion . prelacy , as no doubt you know already had been declared an intolerable grievance and trouble to this nation , and contrary to the inclinations of the generality of the people ever since the reformation , the year before , in our new claim of right . this the meeting of estates had done in an hurry ( how truly and honestly , you may perhaps learn more fully on another occasion ) after the whole ecclesiastical state ; and a great many members of both the other two had deserted the house ; in pursuance of the same article of the claim of right . the same intolerable prelacy was abolished by the same meeting of estates , after it was declared a parliament about the th of iuly the same year . but then the house could not agree about a new form of government , to be introduced upon the church . several schemes were drawn and presented , but none pleased all parties , and so no form at all was established , but the church continued in a state of meer matter , without form and void of government , for eleven months after . a strange state , sure , for a christian church : i doubt if you shall find its parallel , since ever there was one ; for there was much more in it than a sede vacante . but to go on , during this state of anarchy in the church , some people's heads began to settle ( as indeed they had need , after such an universal giddiness ) and the sudden zeal many had lately taken up for presbytherian parity began to cool and relent , if not to decay and languish : people turned thoughtful , and began to reflect and examine , whether they had found prelacy so intolerable a burthen , as the meeting of the estates had declared it to have been ; and their own sense not telling them any such thing : but finding their necks not so much galled by that yoke , which for some or years had lain upon them , and withal , calling to mind how many necks had smarted so very sharply under the former reign of presbytery , that they were no longer able to bear their heads . they began to compare things , and to consider if it was not better to continue at blunt cudgels with prelacy , than come streight to downright sharps with parity . in short , so far did such reasonings and recollections prevail , that the inclinations of the generality of the people , which had been made the standard in april . were beginning to discover themselves to be very much different from what the party expected , about the end of that year , and the beginning of . and there was no little solicitude among them , lest they had mistaken their measures , and their dear parity might chance not to be established , according to their wishes : and therefore i say , all hands were most actively at work , and the whole sect were studying to acquit themselves with a sutable diligence and application , about the time the parliament was a meeting . for instance , not only had the preachers their old petition in readiness to be presented whenever it should be seasonable , of which i have discoursed already . but also , that same week , if i remember right ; the very day before the parliament met , a worthy piece came hot from the press , intituled , a true representation of presbyterian government , &c. it was written by one mr. gilbert rule the pamphleteer general for the party . we had no less than three editions of it in a very few days , and the last the most considerable : for besides several corrections and enlargements in the book , it had the addition of a preface , wherein we were told that the book was written half a year before , and endured an examen rigorosum of the most judicious of the party ; which was news indeed , for no body would have known that by reading the book . it is truly a marvellous work , for in it you have not only the divine right of parity among churchmen , and kirk-sessions , and presbyteries , and provincial synods , and national assemblies , and ruling elders , and popular elections , &c. most doughtily asserted ; ( it was no part of his task to prove ) but also presbytery and monarchy reconciled to an ace : and the putting the government intirely in the hands of the known sound men most mysteriously justified . doubtless it has been an unaccountable negligence in some body , that it has not been , before this time , reprinted in england , and carefully dispersed all over that kingdom . for who knows what light it might have diffused , and what reformations it might have wrought among you . but that which i am concerned to take notice of in it at present , is only this , that though the author is content , that by the bye , it should advance gods glory , and do good to souls ; yet he confesses neither of these was his principal end for publishing it , at that time . for that was especially that presbyterian government might stand right in the opinion of the king and parliament , &c. and as presbytery was thus represented and recommended , so the like care was taken to disgrace and defame prelacy , in pamphlets and pasquils , as the very vilest of all vile things . and to all such dirt , trash , &c. the press was open ; but a prelatist might as well expect to subvert the government , as to get one sheet published in defence of his cause . but this was not all , it was not fit that the fate of the good old cause should stand on nothing else but paper supporters : the influence of two or three principal states-men ( and if you please , you may joyn with them states-women ) , commonly carries on a cause more effectually than a thousand printed volumes ; and therefore it was necessary , that tool should be tried also , as vigorously as was possible . and therefore the great lord melvill a constant friend to the good cause , and now their majesties comissioner , must give vent to his zeal , in his speech he made to the parliament ( they say with very little assurance ) the first day they met . but whatever his influence or zeal might be , his rhetorick was , no doubt , infinitely short of the florid and genuine eloquence of that learned as well as potent lord w. e. of c. who , the next meeting , which was april . delivered a sermon to the house , wherein it was easie to discern no less zeal , than art ; and no less art , than wisdom . it was forthwith published , so that i cannot think , but you have seen it already . however to make all sure i have herewith sent you a copy of it . it 's true blue all over , and you may be much enlightened by it . his lordship was president of the parliament , and that gave him the precious opportunity to open his mouth and speak . thus were the commissioners place , and the chair filled , and the press imployed . and who can imagine that upon such an exigence the pulpit would be silent ? that sure is not to be supposed : and indeed it was never exercised more warmly : for not only had they been still making it their work to promote their interest by melancholy declamations against prelacy , prelates , and prelatical church-men , after they had got footing in the churches : a theme they are generally better skilled in , than in the substantial things of christianity ; but especially at that time , their fears quickening their zeal , they were extremely eager , and every one as he had the fortune to preach before the parliament , was sure to signalize his fervour , as much as any other of his good qualities , in behalf of christ's kingdom , as they call their yesterdays parity . i must confess indeed i had neither the opportunity nor inclination to hear their sermons ; but as i was told by some who did , and as i learned by such of them as were published , no man needed condemn them of coldness or indifferency ; thus , mr. george meldrum of whom you have a sufficient account in the history of our late general assembly , in his sermon preached before the parliament april , exhorts them to go on zealously in settling the government of the church of christ , according to his own appointment , recommends unto them that word of artaxerxes , ezra , . . ( this text was scarce ever missed by any of them ) whatsoever is commanded by the god of heaven , let it be done diligently for the house of the god of heaven , &c. commends them , and blesses the lord , that with so much unity and harmony ( for the party had been infinitly afraid of the * club , that it should have marred all their designs , but by that time it was found too weak ) they had gone some footsteps already , ( that is , had abolished prelacy and the supremacy , and restored the presbyterian ministers ) exhorts them to go on , and prays that god may be with them , &c. was not this pretty fair for an old conformist ? but , good mr. spalding clerk to the late general assembly , who had sat many a day in a little shop in the town of irwin , and measured out in retail many a noggan of brandy , was a man of much finer metal , for in his sermon which he preached before the house upon the eleventh of may ( the second that was published ) he tells them in truer stile , that now god was making way for the utter ruine and fall of antichrist and popery , in all the formes of it , ( two of which , to be sure , are episcopacy wherever it is , and the liturgy of england ) that not so much as a rag of the whore may remain , and his church may sing in triumph babylon the great is fallen , is fallen : for why ? god is now carrying on the establishment of zion upon her right basis and foundation . and to shew that he was not a flattering gospeller , who respected persons . he tells them in a parallel betwixt king saul and king david on the one hand , and king iames , and king william on the other , ( at least i protest , i can make no other sense of it ) that king william is not yet absolutely right , because he has carnal fears to bring the ark ( presbytery ) , into his own city ( the church of england ) and again , labour to perfect the reformation which ye have begun happily , and is greedily expected ; and that speedily , and in the first place command , as in ezra . . that whatsoever is commanded , &c. let reformation , i say , be perfect , and throw to the door all that belongs to the whore , even the rags which she left behind her for an errand to return again ( all prelacy and ceremonies and set forms ) and let none of babels cursed timber and stone be taken to build the lords house with . ( let not so much as one prelatist continue in the exercise of his ministry , thrust them all out , that the whole kirk may be planted with true presbyterians ) . further yet , ye have under your care and tutory christ's own bride , she is a tender virgin , and hath yet but little breasts , she hath been wounded in the house of her friends ( that must needs be , either by the cameronians , or the politick presbyterians , if i may so call them , for sure in our preachers opinion , all the prelatists come under the next denomination ) as well as by her enemies , and she is not yet heal : her wounds are yet bleeding : for the lords sake prove to her as the compassionate samaritan . luke . . bind up her wounds , pour oyl into them , and take care of her , she is nobly born , she is a kings daughter , psal. . . new come from her banishment : ( for christ , you must know had no spouse in scotland while prelacy was in it . she had been banished the kingdom ) and for her fathers blessing , for her bridgroom's blessing , and for her own blessing , who is ready to perish , deal kindly with her , and be faithful tutors to her : yea , ye have christs crown , his glory among your hands , ( that is presbyterian government ) and if you take away , or suffer one iewel of it to be lost or robb'd , not only your estates and lives , but your souls may go for it , &c. once more yet : what will ye say when ye shall be sisted at the great assise , before the tribunal of christ , to that question ? what iustice and vote gave you to me , and my afflicted church in the first parliament of king william and queen mary in scotland ? was you for me or against me ? and then he concludes telling them for their encouragement to vote right for presbytery , that , as the eyes of the lord , his holy angels , and all his people in this land , yea of all the protestant churches , are upon them , ( for who dares doubt but all the protestant churches were extremely concerned to have presbytery set up in scotland ) so they are upon the wings of the prayers of the flower of the godly in scotland : and who would not be animated by such a flight as this ? here was preaching for a parliament ! a third sermon , which was printed , was preached by the learned mr. rule , whom i mentioned before , on sunday the th . of may , the sunday next before the wednesday on which the act was voted ; and so it was time then , or never to speak , which forsooth , the man did accordingly : for after he had insinuated enough of dislike to the club , ( as none of them omitted to do ) , and had particularly chastised sir iames montgomery of skelmurly , though he did not name him ; for sir iames had made a long speech in the house some days before , wherein he had pleaded zealously for setting up true fourty-nine presbytery in all its dimensions ; and had made use of this as one of his principal arguments ; that presbytery thus established , would prove the best and most effectual mean , could be devised for curbing and restraining the extravagancies and excesses of princes ; which was interpreted by those of the gang , as intended of design to screw up presbytery to the highest peg , that so it might turn the sooner intollerable , and by consequence be the sooner turned down again : for though sir iames the year before , had shewed a singular zeal for the good cause , yet he was now one of the leading men of the club : and it was confidently talked , that he kept a correspondence with king iames , and so he was look'd upon by the party , as a false friend as they term it . after our preacher , ( i say ) had fairly chastised sir iames for this , he comes to his purpose by cunning and smooth advances ; for first he tells them , what a glorious nation they would make scotland by erecting presbytery in it . the warlike philistines , the rich trading tyre , the ancient ethiopia wou'd be nothing to it . make poor scotland a well reformed church ( set up presbyterian government in it ) and you shall please god , and do him better service , than if you could make her richer , and more potent and splendid than any of her neighbour nations . this was a good beginning : but what was the next step ? why a necessary fling at prelacy : we plead not for a papacy to be cardinals or prelates , &c. as if it were unquestionable that prelacy hath an essential connection with papacy or cardinalism . after this again , another very courteous humble one for presbytery . we pretend not to make church laws , but declare those christ hath made , and to impose them ( not what we think fit ) by his authority , and to censure such as will not obey his laws , not as we will , but as he hath appointed . we set up no imperium in imperio , but a ministerium &c. wonderful fine cant alamode . then another fling , yet not so much at the scottish as the english prelatists . neither is the church preferred , nor religion promoted by setting up a pompous , gaudy , theatrical kind of worship , by pretending to adorn it by modes and religious rites that christ hath not instituted &c. our preacher was owing the church of england this , because one of her bishops ( dr. cousins bishop of durham i think it was ) , had excommunicated him ; from which sentence , i believe , to this very hour he was never released ; having thus made his address , he comes home at length to his business . let christ's church enjoy all the prvileges that he has granted her . if any man withhold any one of them , they do not advance the mountain of the house of the lord as they should . sound doctrine , pure ordinances , a godly ministry , a government drawn from christ's institution , and apostolical practice , and that tendeth to advance holiness ( for prelacy , no doubt , tendeth to advance nothing but atheism and irreligion ) that it be managed by its friends , ( by the known sound presbyterians , and not by them that would supplant it ) not by these juggling prelatists , who would now be content to call themselves presbyterians , so that they may be permitted to keep their benefices ) that they assemble as oft as is needful for this end , ( i. e. have the power of calling , ordering and disolving general assembles independent on the crown , &c. ) that church-officers be look'd out and chosen by the people of god , and not imposed upon them by mens will : that the fountains out of which a godly seed for the church may issue , be kept pure , ( i. e. that no prelatist be permitted to stay in the universities ) that discipline may be duly exercised , and whatever letts to religion , and snares to the serious godly , men have framed into laws ( i. e. all the penal statutes against the presbyterians ) may be removed : this would conduce much to the advancement of the church ; and ( n. b. ) and if any of these be neglected , she is not set upon the top of the mountains , but somewhat else is preferred to her : at this rate dogmatized mr. gilbert . the fourth whose sermon was published , was that able man mr. david williamson : 't is true indeed it was not preached till after presbytery was established ; and so you may think it is inartificially done to bring it in here ; but i had rather take a reproof for transgressing the rules of history , than not record the testimony of such a vigorous witness ; especially considering how notable it is ; for it is in real sense , that christ was a martyr for presbyterian government . his very words are these ; church-government is no light matter , it is an ordinance of god , the royal diadem of christ , he was a martyr on this head , it was his ditty on the cross. joh. . . iesus of nazareth king of the iews . a wonderful sermon this was as ever you read , i was once at the pains , to number the particulars he had amassed in it : and if my memory serves me , they were about . i have thus given you this tast of their sermons , at once , though it is not so exactly agreable to the true order of things , that you may have the fuller view of them ; and i might not be obliged to make so many interruptions as another method would have required . and by this sample you may judge both of the parts and zeal of the rest of the brethren ; for it is not to be doubted but those whose sermons were not judged accurate enough for the press , were yet every whit as much heated with the holy fire , according to the proportions of their capacities , as these first rate-men . but neither was all this yet enough for securing the precious interest : it was necessary to set other tools also a going . one there was , which i believe had no inconsiderable influence ; there was a generation of female advocates , ( belike some of them disciples of such as mr. david williamson ) ladies and gentlewomen , who came at that time and stay'd at edinburgh , and made it their work by all imaginable ways , to influence the members of parliament into a zealous disposition to carry on the work . there was also great throngs of the preachers still in town , who could not have any other business , but to do what they could for advancing the cause ; but i believe the holy sisters , the citizens wives , and some of themselves too were as successful in making proselytes as the preachers ; for they had better occasion to traffick with such of the members , as stay'd at their houses , or were of their acquaintance : and besides they had t'other shilling in greater readiness to give for a pint of sack ; and that goes very far with well disposed people . after all these , there was a certain company of planets , little luminaries , members of parliament ( some of whom i could name if it were needful ) who made it their trade early and late , in season and out of season , in all companies and on all occasions , to vex the more intelligent , and to fright the less discerning ( and very many were such ) into a forwardness for presbytery . nay , more yet , it was confidently talked , that not a few of the meaner sort of members got money , and were kept upon pension , that they might be servicable . by these and other such arts was the cause carried on , and no methods were left unessayed , till a competent number of votes were secured for every thing , that the commissioner intended : while in the mean time the club was entirely broken , and the generality of the kingdom , who were of other principles , found themselves obliged to live quietly and wait a more proper season for diligence , and action . and so much for the first part of my undertaking : come we now to the second , which is , to give you a brief account how this act was prepared , debated , voted , and at last got the royal assent in the house . it was introduced according to its quality , by the earl of sutherland , who presented an act to the house concerning it , upon the — day of — i have seen a copy of it , and thought once upon transcribing it for your use , but it was tediously long and coarsely worded , and it contained little more than what you have in the printed act , and therefore after some more thinking , i judged it not worth the pains . although it was believed that it was compiled by some of the brethren , who were best studied in the matter ; some other schemes were also given in by some other members , but his lordship 's got the preference : it was most regarded and best liked by melvil and crawford , ( who probably had seen it before ) and so it was particularly recommended to the committee which was nominated for church affairs . eighteen were at first named to be of that committee , viz. noblmen . barons . burgesses . earl of crawford , sir iohn maxwell , sir tho. stewart of coltness , e. of sutherland , sir patrick hume , anderson for glascow , v. of arburthnet , sir iohn monro , smith for st. andrews , v. of stair , laird of levingston , william heggins , l. cardross , laird of brodie , iames kenman , l. carmichael . laird of dalfoilly . patrick mordock . all of the true stamp except the laird of levingston , who , it was thought was named merely for shew , or that it might not be said , they were all presbyterians : besides these first eighteen , i think other two were added afterwards , but i have forgot their names . this committee met very often , and commonly they had some of the leading ministers with them , for advice : at last after many an hour , and much pains spent about it , it was returned , by the committee to the house on friday the d . of may , more briefly and distinctly digested indeed , and much more smoothly worded ; and yet without any substantial alteration , or difference betwixt it , and the e. of sutherland's copy . being thus prepared and returned to the house , in the first place , it was twice read over , all the members composing themselves to a diligent and headful attention : this done , not a few points in it were debated , and several amendments were made . but before i proceed further , i will set it down , as it was at last agreed upon , and made a law , and then give you a brief account of some particulars in it , which may perchance contribute something to your better understanding of it . act ratifying the confession of faith and settling presbyterian church-government . iune . . our soveraign lord and lady the king and queens majesties , and the three estates of parliament , conceiving it to be their bound duty , after the great deliverance that god hath lately wrought for this church and kingdom , in the first place to settle and secure therein , the true protestant religion according to the truth of gods word , as it hath of a long time been professed within this land : as also , the government of christ ' s church within this nation , agreeable to the word of god , and most conducive to the advancement of true piety and godliness , and the establishing of peace and tranquillity within this realm ; and that by an article of the claim of right , it is declared , that prelacy and the superiority of any office in the church above presbyters , is and hath been a great and unsupportable grte vance and trouble to this nation , and contrary to the inclinations of the generality of the people ever since the reformation , they having reformed from popery by presbyters , and therefore ought to be abolished : like as by an act of the last session of this parliament , prelacy is abolished , therefore their majesties , with the advice and consent of the said three estates do hereby revive , ratifie and perpetually confirm all laws , statutes , and acts of parliament , made against popery and papists , and for the maintenance and preservation of the true reformed protestant religion , and for the true church of christ within this kingdom in so far as they confirm the same , or are made in favours thereof . like as , they by these presents , ratifie and establish the confession of faith now read in their presence and voted and approven by them , as the publick and avowed confession of this church containing the sum and substance of the doctrine of the reformed churches ; ( which confession of faith is subjoyned to this present act ) . as also , they do establish , ratifie , and confirm the presbyterian church-government and discipline : that is to say , the government of the church by kirk-sessions , presbyteries , provincial synods , and general assemblies , ratified and established by the act jac. vi. parl. . anno . entituled , ratification of the liberty of the true kirk , &c. and thereafter received by the general consent of this nation to be the only government of christ's church within this kingdom ; reviving , renewing and confirming the foresaid act of parliament , in the whole heads thereof , except that part of it relating to patronages , which is hereafter to be taken into consideration : and rescinding , annulling , and making void the acts of parliament following , viz. act anent restitution of bishops jac. vi. parl. . cap. . act ratifying the acts of the assembly . . jac. vi. parl. . cap. . act anent the election of arch-bishops and bishops . jac. vi. parl. . cap. . act intituled ratification of the five articles of the general assembly at perth . jac. vi. parl. . cap. . act intituled , for the restitution and re-establishment of the ancient government of the church , by arch-bishops and bishops . charl. ii. parl. . sess. . act . act anent the constitution of a national synod . charl. ii. parl. . sess. . act . act against such as refuse to depone against delinquents , ch. ii. parl. . sess. . act . act intituled , act acknowledging and asserting the right of succession to the imperial crown of scotland . ch. ii. parl. . act . act intituled , act anent religion and the test. ch. ii. parl. . act . with all other acts , laws , statutes , ordinances and proclamations , and that in so far allanerly as the saids acts and others generally and particularly above mentioned , are contrary , or prejudicial to , inconsistent with , or derogatory from the protestant religion , and presbyterian government , now established ; and allowing and declaring , that the church-government be established in the hands of , and exercised by , these presbyterian ministers , who were outed since the first of january . for non-conformity to prelacy , or not complying with the courses of the times , and are now restored by the late act of parliament , and such ministers and elders only as they have admitted , or received , or shall hereafter admit or receive : and also , that all the said presbyterian ministers have and shall have right to the maintenance , rights and other privileges , by law provided , to the ministers of christs church within this kingdom ; as they are , or shall be legally admitted to particular churches . like as in pursuance of the promisses , their majesties , do hereby appoint the first meeting of the general assembly of this church , as above established , to be at edinburgh , the third thursday of october next to come in this instant year , . and because many conformed ministers either have deserted or were removed from preaching in their churches preceeding the th . day of april . and others were deprived , for not giving obedience to the act of the estates made the said th . of april . entituled , proclamation against the owning of the late king iames , and appointing publick prayers for king william and queen mary . therefore their majesties with advice and consent aforesaid do hereby declare all the churches , either deserted , or from which the conformed ministers were removed or deprived , as said is , to be vacant , and that the presbyterian ministers exercising their ministry , within any of these parishes ( or where the last incumbent is dead ) by the desire or consent of the parish , shall continue their passession , and have right to the benefices and stipends , according to their entry in the year . and in time coming ay and while the church as now established , take further course therewith . and to the effect , the disorders that have happened in this church may be redressed : their majesties with advice and consent foresaid do hereby allow the general meetting and representives of the foresaid presbyterian ministers and elders , in whose hands the exercise of the church-government is established , either by themselves , or by such ministers and elders as shall be appointed and authorized disitors by them , according to the custom and practice of the presbyterian government through the whole kingdom , and several parts thereof , to try and purge out all insufficient , negligent , scandalous and erroneous ministers , by due course of ecclesiastical process , and censures , and likewise for redressing all other church disorders . and further it is hereby provided , that whatsoever minister , being convened before the said general meeting , and representatives of the presbyterian ministers and elders , or the visitors to be appointed by them , shall either prove contumacious in not appearing , or be found guilty , and shall be therefore censured whether by suspension or deposition , they shall ipso facto be suspended from , or deprived of their stipends and benefices ▪ if one had a mind to dispute , how much matter might this act afford him ? but that 's no part of my present task , i will therefore , as i promised , only give you a brief account how some things in it were debated before it received the sanction . first then , though any man who reads it may easily observe , that all along the framers of the act have had their eyes fixed on the presbyterian petition , which i have given you already ; yet it is observable , that the confession of faith is only ratified and approved , and the catechism and directory ( whose ratification was likewise craved in the petition ) are omitted . how came this to be done ? the truth , in short , is this , all these things were in the act as it was prepared by the committee : but when they began to consider that article in the house , beginning with the confession of faith , the duke of hamilton moved , that it might be read all over with an audible and distinct voice , and attentively considered before they should give it the legal sanction ; for ( as he argued ) that confession of faith had never been ratified in parliament before : and it was not suitable to the weight and importance of such an affair , nor to the wisdom and care of a parliament to ratifie what had never been publickly considered in parliament . this reason had such force with it , that it was agreed it should be read ; and the laird of craiginsh moved that if it must be read , it might be read on the lords day ; having doubts probably , that it might be a prophanation of it to read it on another day : however it was agreed it should be read on monday the th . as soon as the parliament should meet , and so it was , and heard with what attention the members were pleased to give it . i believe it was the first time a good many of them had ever heard it . however it passed without any exception , which was pretty fair for such a vast number of propositions as are contained in the westminster confession . the confession of faith thus approved , it was moved next that the catechism might be read over also : but the confession had worn out some three or four hours to them ; and most part were wearied with it , and beginning to discover , some by looks , some by whispers , that they were no way willing at that time to hear any more such long lectures , and so it was moved by the d. of hamilton ( who was probably well enough satisfied to escape the hearing them also ) that the catechism and directory might be forborn : for ( as he said ) they had now voted the confession of faith , and that was a sufficient standard , and so they might leave the rest to the ministers to be managed according to their discretion . this proposal was greedily snatched at by the most part : but there were some of the ministers in the house who were not a little surprized , that the parliament appeared so unanimous to neglect what they had so expresly craved in their petition , and so they were like to fall a muttering ; which the commissioner perceiving he left his throne , and went out of the house to another apartment , the earl of crawford first , and then the ministers following him . what passed among them there , whether the d. of h. his reasoning , after they had pondered , satisfied them , or they themselves stumbled upon some new discovery , i am not able to tell : though there wants not probability , that there might be something of the latter : of this at least , i am sure , a very good reason for forbearing the pressing the ratification of the catechism and directory any further , was very obvious : for , the directory positively and peremptorily appoints the scriptures to be read publickly in churches , one chapter out of each testament at least , every sunday before sermon , as being part of the publick worship of god , and one means sanctified by him for the edifying of his people , which the presbyterians in scotland have been so far from observing these many years , that not only has there been no such practice among them , but even in some very considerable churches , they lately got a custom of reading the sermon which was last preached , as it was taken from the speakers mouth , by some zealous and swift handed brother , instead of the scriptures , before the preacher come to the pulpit . and besides this , the same directory , because the prayer which christ taught his disciples , is not only a pattern of prayer but , it self , a most comprehensive prayer , i recommends it to be used in the prayers , of the church ; and the larger catechism is express to the same purpose . and yet as the guise goes now , it would be a mighty scandal to the sect , if any brother should say that prayer : for this reason ; i say , it seems to me very consequential ; that the ministers needed not have been very earnest for having the cateohism and directory ratified : but , as , i said , i cannot tell if this reason occurred to them on that occasions but it seems some one or other did . for after they returned to the house the matter was compounded , and the duke's motion was agreed to , and so the article was framed as you now have it , without mentioning the catechism or directory . the second thing that i shall take notice of in this act , shall be the repealing of a former act of parliament ; intituled , act acknowledging and asserting the right of succession to the imperial crown of scotland , ch. . parl. . art. . i need not send you a copy of that act , for doubtless you have seen it : in short , it is an act , declaring , that , according to the fundamental constitutions of the scottish monarchy , the crown descends by lawful succession , according to the proximity of blood : so that , in that same instant , in which the present sovereign dies , the next in blood is setled on the throne . this act was not named with rest which were to be repealed , as inconsistent with the protestant religion and presbyterian government , in the act as it was prepared by the committee : but no sooner came they to consider these acts which were to be repealed in the house , but sir iames montgomery of skelmurly made mention of this , and pleaded earnestly that it might be likewise inserted and annulled : his reason was , because that act was utterly inconsistent with the security of the protestant religion : for by that act , the next heir might come to the throne , and actual administration of the government , without taking the coronation oath , which was the only security the king could give for the protestant religion : and it was possible the next heir might be a papist ; and then he insisted to shew how all this was contrary to the claim of right . the duke of hamilton pleaded on the other hand , that to rescind that act , was to cut the lineal succession , that he remembred very well , that act was made as much , if not more , to exclude the duke of monmouth , as to make way for k. iames. and that it was a very tender point , and dangerous to speak about . the lord stair added , that it was treason even in parliament ( unless one had a good backing ) to move the rescinding of it : nor was it necessary to rescind it , seeing whatever was prejudicial in it to the protestant religion , or presbyterian government , was ipso facto to be rescinded by this act they were now a forming : but sir iames montgomery of skecmurly's reasons prevailed ; and so it carried that it should be inserted , and rescinded with the rest , in so far at least as it was inconsistent with the just now named interests . the making so great a stir about this act , i remember at that time made no little noise , and underwent several censures out of the house . some wondered what had moved sir iames to start such a matter . was it merely to rub up old sores ? as we say : for where was the difficulty of securing the protestant religion , though that act had stood in force ? is the protestant religion inconsistent with a lineal succession ? or was it inconsistent with the protestant religion to say , that god almighty is an earthly sovereign's immediate superiour ? none of these could ever enter into a mans head who had so much sense as sir iames montgomery ; so it was conjectured , he had some other thing at the bottom . on the other hand , it seemed as strange to many , that the duke of hamilton should have pleaded so zealously for the continuation of that act and for the lineal succession ? it 's true indeed , ( said they ) consider him as duke of hamilton and he had good reason to appear for it , it being so nearly the concern of his own family . but consider him as a president of the late meeting of estates , and the principal person who deposed k. iames , and excluded him whom he himself had sometimes acknowledged to be the prince of scotland , without ever offering at a reason for it , and transferred the crown upon their present majesties , and they could not see how he was consistent with himself . but , as for my lord stair , few thought it strange that he should have so reasoned . it was treason to move the rescinding of that act , even in parliament , unless a man had a good backing , which was readily interpreted to be just as much , as if he had said , that a man that had a good backing power and party enough , might say any thing in parliament , or out of parliament without being guilty of treason : but perhaps , you may be apt to say , what is all this but digression ; for wherein is the church or the clergy concerned in this matter ? to which i shall make no other reply but , was not all this stir made about this act , in behalf of the protestant religion ? the next thing i would have you to consider , is the establishing the whole government of the church in the hands of the known , sound presbyterians , &c. as it was craved in the petition : i have told you already how this article displeased the year before , while the duke of hamilton was commissioner : but now , you see it was granted : yet not without some opposition . for , on friday may . the first day that the act was debated in the house , a petition was given in by some of these episcopal ministers who had given obedience to the civil government : i am affraid the copy i have of it is not corrected , and therefore i will not transcribe it in form , but it was this for substance . they for themselves , and others of the episcopal persuasion , who have submitted to the government of their present majesties , according to law , do humbly supplicate ; that , according to the protection promised them they may be secured in the possession of their offices and , benefices : they humbly conceive , that , to put the ecclesiastical jurisdiction intirely into the hands of the presbyterians , and establish them the sole judges of their life and doctrine , will be in effect to turn them out of that protection : for they shall not only thereby be deprived of all share and interest in ecclesiastical government , though they have every way as good a right to , and are as capable of managing that trust , as the presbyterian ministers , and do very far exceed them in numbers ; but also shall be subjected to the arbitriment of a party who profess it , their duty , to purge the church of all ministers who have at any time declared for the lawfulness of episcopacy : whom therefore ( though they are not afraid of the strictest impartial tryal ) they decline as their judges ; which declinature , the presbyterian ministers themselves cannot but in reason acknowledge to be just and equitable , considering that they have all along refused to submit to the jurisdiction of the bishops upon the like reason . that it has been still matter of regret of them , that the differences upon the account of opinion about church government have been so much kept up ; that therefore it would please the parliament to appoint a conference betwixt some ministers of both persuasions , which they most humbly conceive may prove a good expedient for curing the distemper , or at least for finding where it lieth . they do not take upon them to prescribe to the high and honourable court , but in all humility supplicate for these things : to the end that the true protestant religion , for which they have still declared their zeal , may flourish ; and they and others for their opinions about church-government , ( which they are ready to maintain and justifie ) may not be oppressed in their consciences and interests . the petitioners did not expect that the grand point of the church-government should have been so soon brought to the house , so that this their petition was penned in such haste , that they had not time to wait upon the commissioner , and acquaint him with it before it was presented : however while the duke of hamilton was disputing the equity and reasonableness of that article in the house , one iames more of stonywood presented it , and craved that it might be read : the duke of hamilton back'd him warmly ; so it was read , but then it was immediately hissed at : the noise was great , and the cry was loud that it was indiscreer , unmannerly , arrogant , and what not ? and all this , forsooth , because they called themselves ministers of the episcopal persuasion ; compar'd themselves for abilities with the presbyterian ministers ; declin'd them as their judges ; craved a conference , and undertook to maintain the lawfulness of episcopacy : extravagant impudence sure ! this petition being thus rejected with disdain , the duke thought it not fit at this time to insist any longer ; so there was no more that day concerning that article ; except that one mr. ross , a commissioner for some northern burgh , moved ; that at least these presbyterian ministers who had been deposed by those of their own persuasion before the restitution of episcopacy , anno . might not be included in the number of those known sound presbyterians , in whose hands the government was to be established in the first instance : but his motion was not regarded : and indeed it had been a great oversight if it had , for thereby the worthy master kennedy who was moderator of the late general assembly , and some other such zealous brethren had been excluded , which might have been of very sad consequence to the kirk . but , the duke was at his purpose again on wednesday the . and insisted largely on the iniquity of putting the government solely in the known sound presbyterians hands . he argued from the prince of orange's declaration for the kingdom of scotland ; from the great purpose of his coming to britain , from his declaration for keeping the peace in the kingdom of scotland dated february . / from the proclamation of the estates , april . ; from the nature of the thing , and from many other topicks , but all to no purpose : for when it came to a vote , it carried easily , that the article should stand as you now see it in the act : thus were some hundreds of the episcopal persuasion , by act of parliament , exposed to the fury of fifty or sixty sworn enemies , without any imaginable necessity : for had it not been easie for the parliament , if they had had a mind to it , to have setled presbyterian government , so , as that all who owned the civil government , and were willing to continue in their charges without bishops , might have been obliged to live peaceably together , and carry on the common work of the ministry ? but it seems the parliament were resolute to support a party . but enough of this . there was some dispute also about a clause which was in the act , as it was prepared by the committee ; in that article , which grants the power to the presbyterian ministers and elders ( even before the general assembly should meet ) to appoint and keep visitations , for trying and purging out all insufficient , negligent , scandalous and erroneous ministers ( that is , all who were void of the grace of presbyterianism ) by due course of ecclesiastical process and censures , and redressing all other church-disorders ; for here it was subjoined ; to all which censures the civil sanction is hereby interposed . about this clause , i say , there was some dispute ; but it lasted not long , for the duke of hamilton his reasoning prevailed ; which was , that that clause must necessarily import an implicite faith in the presbyterian ministers inerrability ; for if it was possible that they might judge wrong , should the civil sanction for all that , be still interposed ? how strange would that be ? and what might be its consequences ? so , that clause , as you see , was expunged . indeed the civil sanction had been interposed very laudably many a time since , if that clause had been retained : and many a sweet sentence had it backed : but it is no part of my present task to meddle with these : i might insist upon a great many other things , which bred no little dispute ; such as the kings power in ecclesiastical matters , and especially in calling and dissolving general assemblies , &c. the duke of hamilton and sir iohn dalrymple were advocates for the prerogative of the king ; and sir iames montgomery of skelmurly and others for the prerogative of the kirk : it was a nice point ; and vast harangues were made on both sides . it was debated all the three days ( i. e. the . and of may , ) and at last left in sufficient obscurity . but to be brief , i will only insist on one article more , which deserves a little more fully to be represented . it is that famous article in the act , concerning the rabled ministers . i think i need not tell you how they were turned out of their churches by force and tumult , about the beginning of the late revolution , nor how they were directly excluded the protection of the government by that admirable proclamation of the meeting of estates , dated april . anno . these things and many more which concern these poor people , you cannot be ignorant of , if you have ever read the four letters , or the case of the present afflicted clergy in scotland : and sure i am , any man that understands how they were treated in that wonderful year . cannot but think they met with very hard measure : yet for all that they had still some hopes of redress : for they could not believe , but the government sometime or other would take their case to consideration , and do them something like justice : in this faith , i say , they lived till this act was forming : so that when they heard of the article that concerned their case , it was no wonder if they were sadly disheartned ; as indeed they were , to such a degree , that the most part of them who were then at edinburgh , had once very near resolved calmly and silently to sit still , and receive the blow which was design'd them , without ever giving the parliament the trouble of any address or petition . yet after the first consternation was over , i know not how , but some of them collected so much courage as to think of giving in a petition , which might represent their case , and crave a remedy . what ( said they ) may the world think of us ? how may it condemn us of an unaccountable negligence , if , having received such notorious injuries , we shall seek no redress ? it is not to be supposed but a parliament which calls it self christian , will shew at least , that they are so much men as to pity our case when it is represented to them . but if they will not , if they shall take no notice of such oppressions , if the worst shall happen , if they shall make such an act as is now before them : 't is no great loss to lose the pains of drawing a petition : one effect it cannot miss to have , which will easily counterballance all that expence : it will put a thorn in their foot , and be a witness against them , and render them inexcusable before the world , if they make such an act concerning us . having reasoned with themselves after this manner , i say , upon saturday the th of may some of them met , and resolved upon this form , which because it contains the true state of their case in few words : i will here thanscribe as followeth . unto his grace their majesties commissioner , and the honourable estates of parliament . the petition of the ministers who were thrust from their churches by force and violence in december . or at any time thereafter , before the th . day of april . humbly sheweth , whereas your petitioners , ( though they entered to their offices and benefices , at their respective churches according to law , and were in uncontroverted possession of them ) were thrust from these their offices and cures , by notorious force and violence ; cast out of their dwellings , with their families and furniture , and threatned with death , if they should offer to return to the exercise of their ministry at their respective churches . whereas your petitioners , upon such violent treatment , made application to his present majesty , then , his highness the prince of orange , ( who , at the humble desire of divers lords and gentlemen of this kingdom , had then taken upon him the government and administration of the affairs of this realm ) by their humble petition for protection , of the date at glasgow the d . of january / . presented to his majesty by dr. robert scott minister at hamilton , impowered by your petitioners for that effect , as will appear from his commission of the same date ; and upon that application his majesty did emit a declaration , for keeping the peace , &c. in the kingdom of scotland , of the date at st. james ' s the th . day of february / . whereby he did expresly prohibit all disturbance and violence , upon the account of religion , and authorise all protestants , to enjoy their several opinions , and forms of worship , whether in churches or meeting-houses , whether according to law , or otherways , with the same freedom , and in the same manner , in which they did enjoy them in the month of october preceeding , as the said declaration at more length bears : whereby it is evident that his majesty and his councellours and advisers for scotish affairs , at that time , were clearly convinced of the violent wrongs your petitioners had met with , and of the irregularity and illegality thereof . whereas , notwithstanding the said declaration the persecution of your petitioners continued as hot as ever ; as is evident from a second tumult at glasgow upon the th . day of february , and year abovesaid , being the lord's day , on which both minister and hearers ( having assembled for divine worship according to law , and upon the protection and security , contained in the said declaration ) were most violently assaulted by an enraged multitude , in the high church of that city ; and a great many other instances which may be easily adduced ; and a representation of that tumult in glasgow , and a second application for protection , were made to his majesty by dr. james fall principal of the college of glasgow : and his majesty referred the matter to the meeting of estates , indicted by him to sit at edenburgh the th . of march ; and year aforesaid . whereas the said meeting of estates , did not think it convenient , in that interim , by their authority , to repossess your petitioners of their just , legal , and undoubled rights , as appears from their proclamation , of the date at edenburgh the th . day of april . so that your petitioners , wanting protection , durst never since , without the manifest peril of their lives , adventure to return to the exercise of their ministry at their respective churches . whereas your petitioners ( beside the unspeakable grief it is to them to be thus restrain'd from the exercise of their sacred function ) are generally reduced to great necessities , and many of them with numerous families , are at the point of starving , having no livelihood but their stipends , and being refused payment of these , by the debiors thereof , upon pretence of an act of council dated december the th . . whereby intimation is made to all iudges , that the case of the ministers , who are not in the actual exercise of their ministerial function the th . of april . lyeth under the consideration of parliament , and they are required in executing of sentences already recovered , and in iudging of processes to be intented at the instance of such ministers to behave themselves as they will be answerable , which act not only the debiors of your petitioners stipends pretend for not paying the same , as said is , but also many inferiour iudges do so construct , that they will grant no decrees in favours of your petitioners . and , whereas by the laws of this realm , your petitioners ( being ministers of the gospel of christ , and having entered legally to their offices and benefices , as said is ) have right to protection in the exercise of their ministry , at their respective churches , and to their benefices , ad vitam vel culpam , and can neither be deprived of either without a legal sentence ; and now your grace and the estates are met in parliament , to which , the case of your petitioners is referred by the aforesaid act of privy council . may it therefore please your grace and the honourable estates of parliament to take the premises under consideration , and interpose your authority , for restoring your petitioners to the exercise of their ministry at their respective churches ; for causing make payment of the stipends that are due to them by law ; and for protecting them both in their offices and benefices , according to law. the framers of this petition made it their work to put it in as smooth and modest a dress as they could ▪ that it might not be condemned of superciliousness and arrogancy , as that had been which was presented the day before . as for the form , one of these who were concerned produced king charles the first his large declaration , and therein turned to the petition which was given by the presbyterians anno . to the presbytery of edenburgh , against the bishops ; affirming it would be best to imitate that pattern as near as could be ; for so , the presbyterians in the parliament could not find fault with it , without casting dirt upon their own predecessors . the fancy was relished by the rest ; and this was the true reason , why there were so many whereas's in it . having thus formed their petition , their next work was to wait upon the commissioner and shew him a copy of it : but that night they could not have access ; it was a post-night , and his grace was busie writing letters : so they returned on monday morning , and were at last , admitted into his grace's presence , where one of them in very few words told him ; they were of the number of these ministers , who had been thrust from their churches by force and violence before the th . of april . that they were informed , that the parliament had now their case under consideration ; that therefore , they had formed a petition , which they were to present to the parliament , and so , were come to acquaint his grace with it , and give him a copy of it , that he might thereby understand the true state of their case ; and with these last words he offered his grace a copy of the petition : he received it ; and after a little pause , he asked this question : what ? are ye the gentlemen who gave in the petition to the parliament on friday ? the person to whom he directed this question , understanding very well what he meant by it ( viz. that his grace had a mind to be at them , for their arrogancy , if they had been the men ) replyed instantly , they were not : and then deduced their case , over again , briefly : then was there another pause , his grace still holding the petition in his hand , without ever offering to read it : at last , he broke his silence , with this very christian sentence ; ( had he been ingenuous in it ) gentlemen , i can say no more , but that i am for doing just and righteous things to all men . to which it was forthwith replyed ; that they sought nothing but justice ; give them that , and they were satisfied ; and with that they left him . the next thing to be done was to search out some member of parliament who might do them the favour of presenting the petition to the house : at last they found sir patrick scott of ancrum , a discreet gentleman who undertook it : for you must know , it was not every body that had courage for such an imployment , as matters then went. well , on monday the th . of may , there was no opportunity for it : the reading the westminster confession ( as i have said ) wearied the whole house ; so , that article about the rabbled clergy was not considered till the last and great day wednesday the th . of may : the day on which the whole act was voted ; but before i come to the work of that day , i must give you an account of some skirmishings had been concerning it , on friday the d . for , the duke of hamilton obtained no less than three amendments in that article , that day , which that you may the better understand , i will set down the article , as it was prepared by the committee ; and then tell you briefly upon what reasons the amendments were made . the article , as it was prepared by the committee , ran thus : and because many conform ministers either have deserted , or are removed from their churches , preceeding the th . of april . and ought not to be reponed ; and others were deprived for not giving obedience to the act of the estates of the said th . of april . therefore their majesties with advice and consent foresaid , do hereby declare all the churches , either deserted , or from which the conform ministers were removed or deprived , as said is , to be vacant ; and that the presbyterian ministers , exercising within any of these parishes , or where the last incumbent is dead , shall continue their possession , and have right to the legal benefices and stipends forth and from the time of their entering , and in time coming , ay and while the church as now established take further course therewith . in the article thus digested , you see that 't is said , that conform ministers who had deserted , ( which none had ) or were removed from their churches , ought not to be reponed . the duke was not pleased with this clause : and pleaded , that it was not only needless , ( as 't is evident it was ) but also that by necessary consequence , it would infer , that these who had been removed , ( alias rabbled , for in this case , these are truly equivalent terms ) since the th . of april , ought not to be reponed neither : for if their being thus removed , was a sufficient reason , in one case , why they ought not to be reponed ; why not in all ? which reasoning prevailed , and so that clause was left out . another amendment was : you see , by the article as it was prepared by the committee , the presbyterian ministers , simply , upon their exercising in such a parish , should have the benefice , which the duke excepted against , and said that many presbyterian ministers had exercised their ministry in several parishes , and possessed themselves of the churches from which the conform ministers had been forced , who had neither presentation , nor call from the greater or better part of the parish : and what title could such men have to the benefice ? this was pungent also ; and so this clause was added as you see it in the printed act ; exercising their ministry by the desire , or consent of the people . the third was this ; in the article , as prepared by the committee , the presbyterian ministers were to have the benefices forth and from the time of their entering without specifying any definite term or year from which that entering might be dated : the duke said this was very strange ; for many presbyterian ministers had exercised their ministry in several parishes , even since king iames's toleration ; which was in the year . so that this clause gave them title , even since that year , though both in that year , and the next , there was a legal incumbent in the actual and uninterrupted exercise of his ministry in the parish : what iniquity was this ? hereupon the time of their entering was limited to the year . as now you have it . i have represented these things , that you may see , as severe as the act is , how much more so it had been , if the committee's draught had passed ; or , if the duke of hamilton had not been at very much pains . besides these amendments in this article procured by his grace , on that d . of may , there was another thing proposed by the laird of kellburn one of the commissioners ( i think ) for the shire of bute ; it was , that such ministers as had not had free access to their churches , and by consequence could not give obedience to the proclamation of the estates april the th . upon the days appointed , but were willing to obey , when they should have opportunity , might be excepted out of the number of these whom the parliament was to declare deprived , and their churches vacant : but that was rejected with scorn . come we now to our wednesday on which the great point in the article was debated , viz. whether the deed of the rabble should be justified , and all these ministers who had been driven from their churches by the rabble should be deprived . the duke of hamilton pleaded earnestly that this article might not pass . it was wonderful to call these men deserters : for was it not notorious all the kingdom over , that they were violently forced from their churches by tumult and rabble , and could not , without the evident peril of their lives , continue in the exercise of their ministry at their respective churches ? it was as wonderful , to declare their churches vacant , because of their being removed from them : for what would be the sense of the word removed in the present case ? was it not plain , that it was just neither more nor less than rabbled ? and what might the world think of the justice of the parliament , if it should sustain that as a sufficient ground , for declaring their churches vacant ? these men had entered to their churches according to law ; how then could they be deprived without a legal tryal ? what evil had they done ? they had never had opportunity to disobey the government : they were violently thrust from their churches by the rabble before the th . of april . so , it was impossible for them to obey the authority of the meeting of the estates , in that days proclamation : nay consider that proclamation , and it will be found that it did not bind them . were they chargeable with any other crimes , or scandals ? why then , let them be first tryed , and convict , and then deprived by due course : was it ever heard , that ministers of the gospel of christ were turned out of their offices and livings , without the least guilt fixed on them ? what a reflection would it cast upon the king , if such an act should be made ? did not he come to these kingdoms , to deliver us from arbitrary power ? to secure liberty , and property , as well as religion ? but how was it consistent with this , to deprive so many protestant ministers of their churches and livings , for no imaginable reason in law , or equity ? besides , when first the government of this kingdom was transferred on his majesty , did he not receive these men into his protection , by his declaration dated february the th . / . but how was it consistent with the common protection due to subjects , to deprive them of their undoubted rights so very arbitrarily . these and many other such unanswerable arguments did his grace insist on . neither did any one man so much as once offer at shewing how such a thing could consist with law , justice or reason . while the duke was thus pleading , sir patrick scott presented the petition , and craved it might be read : he was assisted by the duke , who prest it very warmly : and then there was no little stir in the house : for such as were resolved to vote the petitioners out of their rights , knew very well , if it should be read , they were not able to render a solid reason , why what it craved should not be granted ; and therefore they had no inclination , that the house should hear it : but then it was as difficult to find a colour of reason why it should not be read . crawford said , it could not be read in the midst of the act ; a wise tale indeed ; for when was it proper to read it , if not , when the case it concerned was under consideration ? cardross said , he did not know but all these men were enemies to the government ; and why then should the house be troubled with their petitions ? but he knew as little , but they were all friends to the government ; for ( as hath been said ) they had never had opportunity to shew how they were affected to it . at last , after a great deal of such impertinent stuff , sir patrick hume , now lord polwart , moved , that the house might first go on in the act , and after that was voted , they might hear the petition . a judicious overture , to shut the stable door ( as we say ) when the steed is stollen : for the great purpose of the petition was , that no such thing might be voted . however this motion , because , it seems they could stumble on none better , was greedily entertained by the party : and so it was carried , that the reading of the petition should be delay'd till the article was first voted : which , what was it else , but downright to reject it without an hearing ? then the duke of hamilton was at the point again , and renewed his endeavours , but to no purpose : for the cry immediately arose , that there was no need of further debate , in the case ; it had been disputed enough already , put it to a vote , &c. so there was no help for it : the vote came to be stated . the duke of hamilton craved it might be stated thus . approve , or not approve , the deed of the rabble ; and this twice or thrice over he pressed : but though that was the true state of the case , it was too bare faced ; and therefore it was put in these smoother terms , approve , or not approve the article . i need not tell you which carried ; you may see that by the act ; how almighty is a vote ! what can it not do ? yet i must acknowledge , there were some fifteen or sixteen negative voices , and which is remarkable , some of these , by persons who in the hight of their zeal , the year before , had been amongst the most forward , for refusing these poor men the protection of the government ; such as the lord ross , sir iames montgomery , &c. after this article was thus voted and approved , the duke of hamilton , not able to bridle his indignation , told the house plainly , he was sorry he should ever have sat in a scottish parliament , where such naked iniquity was established into a law ; that it was impossible presbyterian government could stand , being built on such a foundation , and it grieved him to the heart , to consider what a reflection this act would bring upon the government , and justice of the nation . while the duke was thus insisting , a certain member stood up , and said , the duke would do wisely to temper his language ; for , what was this , but to reflect on the house , and flee in the face of an act of parliament ? the duke instantly replied , it was a mistake , it was but a vote of the house , and had not yet got the royal assent , so it was no act of parliament : but seeing matters went so , though he was very much afraid the reflection would go further than the house were aware of , for his part he should say no more , but put his hand upon his mouth : and with this he left his seat ; and went out of the house , a good number of members folowing him . well , what was my lord melvil's behaviour all this while ? why , his grace sat upon the throne , heard all that the duke of hamilton had said for the rabled clergy , and all that passed concerning their petition , and yet never so much as once opened his mouth in the matter ; but perhaps prelatical people are not men ; and though they were , is not dominion founded upon grace ? and so what pretensions can conformists make that justice should be done them ? but enough of this . there was now only one thing more to be done , and that was to vote the whole act in cumulo , which before had only been voted by parcels . this was immediately proposed upon the dukes departure . now it must not be forgotten , that as soon as this began to be talk'd of , a little presbyterian preacher who had got into the house , cried out to the members who were next him , fie ! make haste , dispatch , now that he is gone , lest he return again , and create more trouble . this he meant of the duke . whether it was in obedience to this seasonable warning , or not , 't is no great matter ; but so it was , that instantly the thing was done ; the whole act was approved , and so prepared for the royal assent . and indeed it was no wonder , considering what members were in the house , even few or none who were not frank for the good old cause , except some four or five who stayed to vote against presbyterian government , that it might not be said , that it carried nemine contradicente , and some few others who would not vote for that establishment of presbytery ; because as they pretended , it was not established in its proper plentitude of power and independency : except such , i say , there were none in the house , but those of the gang ; for a great many noblemen and gentlemen ; such as the duke of queensberry , the earls linlithgow and balcarras , &c. would not be present on that occasion , and , as i have said the duke of hamilton , and a good many members had left the house before that great vote was moved . thus was this act prepared for the royal assent on wednesday the th of may : but it got it not till the th of iune : for that same night that it was vored , an express was sent to the king to give him an account what was done , and his majesties answer and allowance was necessary , before the act could be touched . and now that i have mentioned his majesties granting his allowance to his commissioner to touch the act , and give it the form of a law ; i cannot forbear to tell you , that i am fully persuaded , he did not get a just and impartial information about the nature of the several articles in it : which had he got , it was impossible that he should ever have approved or ratified the act : for why ? that article concerning the rabled ministers is plainly inconsistent with the express words of the coronation oath . now who can believe that the king would have consented to such notorious oppression , as more than three hundred protestant ministers met with him from this act , if that matter had been duly represented to him ? but i cannot find what can be said for my lord melvil , who knowing very well the whole matter , abused his master by not fairly representing it to him . thus i have given you a brief account how this act was made , i shall make no more reflections on it , knowing very well , how the writers of former accounts of this nature , have been lash'd for making so bold with the government , and intituling it to the persecution of the clergy . for my part i shall leave it to you sir , or any to whom you shall communicate this paper , first , to consider matter of fact , which i have plainly and freely told you , and then to make your own reflections . and so i cometo the third thing which i promised concerning this act , which was to tell you , what consequences it produced : and , that which deserves to be put in the front was , the pious gratitude of the presbyterian ministers to the parliament , for making so gracious an act : how they thanked the commissioner , and crawford , and sutherland and such others of their good friends , in private , i am not able to tell : but in their sermons , they were extremely careful to express a deep sense of the wonderful favour was done them . i shall only take notice of two that were published , viz. mr. gilbert rules , and mr. david williamson's . mr. gilbert's sermon , as i told you was preached before the act was voted , and therefore he was at the pains to embelish it with a preface to the reader , when it was a printing , wherein he harangues thus , as the interest of religion was our solicitude when these thoughts were conceived and delivered : so now we are filled with joy , while we behold the religious regard ; which the high and honourable court of parliament have shewed to the mountain of the lords house above other mountains ( which they truly are and ought to be concern'd about ) in the great step towards the establishing thereof , that they made by their vote of the th instant . and then he concludes , that the lord may help them to go on as they have begun and hitherto acted , and reward them for their good deeds towards his house — is the earnest prayer of , &c. but was worthy mr. david inferiour to him ? that 's not to be thought : neither indeed was he ; for thus he bespeaks them in his sermon preached iune . which i cited before , honourable worthies , i incline not by panegyricks to offend your modest ears , whose praise will be in the church : but we bless god , we have such a king and queen to rule over us , and such a representative of their majesties in this honourable court , and so many noble and worthy patriots in this assembly , who befriend the interest of our lord : we bless the lord , and we bless you from the lord with our hearts , for what you have done for the house of the lord , &c. i believe he never complemented lady more zealously . thus these two eminent lights . and it is not to be doubted but the rest were as forward : but to this very hour , i never so much as heard of one of them , who either publickly or privately condemned that article concerning the rabbled ministers : and now , when i think on it , who can blame a commissioner , or a parliament for making such an act , when they were thus not only authorized and justified , but prais'd and magnified by such infallible casuists ? and indeed laying aside all notions of right and wrong , and heaven and hell , and judgment . the brethren had all the reason in the world to be thus thankful . for , not only were they secured of all these benefices , where they had set up at their own hands , after the rabbling trade begun , for the year ; which they had still in their prospect ; and in order to which , that act of council dated december . . whereof i have spoken sufficiently already , was made ; but they had also another fair opportunity of gaining considerably by it : for they had not so many preachers of their gang as filled the half of these churches , from which the conformists had been forced ; so that there were some hundreds of vacancies , whereby they had an excellent occasion to petition the the council for the vacant benefices to make up their pretended losses : this was a blessed providence , and with them it had been to resist a divine call , to have neglected it : and therefore it was their great business in the months of august , september and october , &c. to make hay while the sun shined , that is , to petition the council for vacant stipends : thus mr. william veitch had been a great sufferer , for why ? he had been forced to appear actually in rebellion against k. charles ii. at pictland hills , for which he was not hang'd indeed , but declared rebel and fugitive : but now that the fields were fair , and he had endured so much undeserved persecution , would he not have been to blame , if he had not studied his own interest ? and therefore he petitioned for no less than five vacancies , viz. creiland , eckfurd , yettam , marbottle , and oxnam . 't is true , the council were so hard-hearted as to grant him only three of them , viz. creiland , eckfurd , and yettam : this was hard enough : but alas ( tho he had confidently affirmed in his petition the contrary , ) it was afterwards found that the minister of creiland had not been deprived before michaelmas . so that mr. veitch could not get that benefice , which was certainly a very disappointing persecution to him . no doubt you have heard of this mr. veitch before , for he is the same who had the inward call to be minister at peebles , ( because the benefice was far better ) rather than at several other places , where he was far more earnestly desired . thus also , one mr. iohn dickson , who had sometime preached at rutherglen , ( but as i am told was never admitted to the ministery there ) before the restitution of episcopacy . petitioned not only for that , but other four benefices : and a great many more i could instance if my design'd brevity would allow me . in short , if they had preached but one or two sermons in a parish casually , or upon an invitation from one or two of the parishioners in a whole years time , it was sure to be put into the bosom of the petition , that they had served the cure in such a parish ; and that was enough . thus did that act of parliament caress the presbyterians : while in the mean time it behoved the poor deprived rabbled clergy , who had an undoubted title in all justice and equity , patiently to endure want , and see their estates disposed of to other people , without daring to say , that any wrong was done them : until at last the duke of hamilton and some other councillors , who were not entirely of the fashionable metal , began to encourage some of them to petition the council , and promised them their assistance : and so indeed , some of them got gifts of their own benefices . but then two or three things are observable : for . if there was a presbyterian preacher who pretended to have exercised his ministery in such or such a parish ; it was in vain for the rabbled man to petition for it ; the càse was clear ; it belong'd to the presbyterian by the act of parliament ; so that there was no place for any man to petition for his own benefice , but where no presbyterian could pretend that he had served in that parish . . whoever petitioned , was carefully to forbear pleading any thing like right or title , for that was downright to flee in the face of the act of parliament ; which crawford , who was seldom or never absent from the council board , was sure to entertain with very terrible resentments . . if the duke of hamilton was absent , it was folly to petition , for it was sure to be rejected . nay , sometimes when he was present , yet if two or three of these who used to vote with him , were not at the board , it was extremely dangerous to venture ; for if a petition was once rejected , it was hard to get it considered a second time : for then crawford was furnished with a pithy argument against it . once , indeed ( for i must do him justice ) i heard his lordship was forward to grant a conformist's petition , so very forward , that he was clear it should be granted before it was read : but there was a singularity in the case , which when you understand , perhaps you will not be much surpriz'd at this his lordships forwardness ; even though there was a presbyterian minister concerned : for alas ! the man , weary of his wife , had fallen into the sin of adultery with another woman : and his lordship was mightily afraid lest this should have been mentioned in the petition , or by some ill natur'd person at the council-table , who knew the story , if his lordship had made any bustle about it , as he used to do on other occasions , which he had no mind for . this was the reason of his frankness in the matter . but , besides my lord crawford , there were some other councillors , who sometime did obstruct the reading of petitions , perhaps on more odious grounds than his lordship : for example , i could name a certain privy councillor , who for several days hindered a certain rabbled minister's petition to be read , until the poor man was forced to come to him , and offer to quit him some twelve or thirteen pounds sterling , which he was obliged to pay of the benefice : and then his lordship appeared for him indeed , and obtain'd both the reading and granting of his petition . had he been as poor as my lord crawford , perhaps he had been the more excusable , but he is a man of a good estate , which makes the trick the baser ; however , i will not name him at present . from what i have said , you may competently understand the whole matter of the petitioning , which was some while on foot , and of which perhaps you have heard . i cannot deny but many were the better for it : but they ow'd all the thanks to the duke of hamilton ; and some other councillors , but none to the parliament . and yet , for all this , perhaps it were possible to give you as many instances of petitions that were rejected , if not more than were granted : but i will only insist on one man's case , whereby you will clearly and distinctly perceive , in what sense both the council , and session ( the two chief judicatories in in the nation ) understood our act of parliament : which to represent in its true colours , is the chief aim of this part of this letter . the case shall be that of one mr. robert skeen . this gentleman had entered to his church at dunsyre , within the shire of lancick , according to law ; and served there in the holy ministry , faithfully and painfully for a good many years ; a man of very good abilities and unblameable in his life . in the year . a circuit court was kept in these parts , for executing the laws against nonconformists ; and so one mr. anthony murray an old presbyterian minister , who had been still connived at before ; because he would not then conform , was deprived of the church and benefice of coulter . this mr. murray had a little estate in the parish of dunsyre , where mr. skeen was minister : thither he retired after his deprivation , and lived quietly , without making any disturbance to mr. skeen , or keeping any conventicles , till the year . that k. iames granted his fatal toleration . but then , with the advice of his brethren of the gang , who had resolved in their clubs to carry on a schism in the church : he began to set up again , not in his old parish of coulter , to which one would think he should rather have returned ; but in the parish of dunsyre , and endeavoured to draw the people after him . and true it is , some of the meaner sort he got : but mr. skeen still kept the church , and the better part of the parish adhered to him till april . that he was turn'd out by the rabble ; or rather till after whitsunday , as you shall hear instantly . skeen thus forced away , murray continued to preach a while after he was gone : and therefore , after this our act of parliament passed in iune . he resolved to take the benefit of it , and so petitioned the council for the benefice of dunsyre for both years . and . and obtained his request without difficulty : skeen in the mean time knowing nothing of it . one would think that this was even but course iustice ; for granting the act of parliament declaring all their churches vacant , who had been rabbled before the th . of april . had been never so iust and righteous , yet how did it appear to their lordships that skeen was rabbled before that day ? was it enough that they had murray's word for it in his petition ? ought not skeen to have had notice to appear for his interest ? but let that pass with the rest . mr. skeen is a very poor man , and no wonder , considering , that he had no patrimony of his own , his benefice was but small , and his family was numerous . and so it was as little wonderful if he was surprized when he heard the unwelcome tydings of mr. murray's having got a gift of his benefice for these two years : but how to right himself was the question . he knew very well already in what sense the council understood the act of parliament ; but the session had never yet had occasion to give their sense of it : so he resolves to try his title before their lordships , and accordingly charges those who were lyable in payment of the stipend , for the whole year . and the half of . to make payment to him . this was done about the middle of ianuary . it is not to be doubted but murray would soon get notice of this charge ; so he makes his address to some of the lords of the session , and obtains letters of suspension against skeen , till the case should be debated before their lordships . and so the case came to be fairly stated , before that judicature . sir david thoris was advocate for skeen , and iames stuart for murray : for whose title he produced these three arguments . . murray had an act of council for him , so that it was res hactenus iudicata . . skeen had deserted and was removed from his church before the th . of april , and so was deprived by the act of parliament . . murray had officiated , as a presbyterian minister in the parish of dunsyre , during these years for which he had got his gift . to these arguments , sir david thores gave these following answers : to the first : that skeen had legally entered to the church of dunsyre , and had a good and undoubted title and right , which ought in all law and reason to be preferred to murray's gift , especially considering that it had been obtained clancularly , & parte inanditâ alterâ . to the second , that skeen had not deserted , but was barbarously forced from his church by notorious rabble and violence as was evident from this deduction . . about candlemas , first , and then several times after , in the month of february and march / . a godless rabble which was then overrunning the country , and thrusting out the regular clergy where ever they came , sent to him peremptory orders to remove from his church , and desist from the exercise of his ministery , under no less hazard than tearing him in pieces , notwithstanding which he still continued in the exercise of his office. . the rabble finding those their menaces unsuccessful , no fewer than sixty of them , all armed , under the command of one steel , came to his dwelling house upon the st . of march , and committed such outrages , that they frighted the poor gentlewoman his wife , then big with child , into her pangs , before the time ; in which she continued till the first of april , that she brought forth her child , dying her self within three hours after the birth , and leaving him the weighty burthen of eight motherless children ; yet neither for this did he forbear to exercise his minstry in the church of dunsyre ; until , . upon the th . of april ( the same day that the proclamation was ordered by the estates ) another barbarous , and numerous rabble came to his house , and threatned to murther him , if he should offer to possess the pulpit the next day which was sunday ; and then indeed for fear of his life , he went not to the church ; yet he preached in his dwelling house to such of his parishioners as came to hear him . . the proclamation being ordered to be read by him upon sunday the st . of april , the rabble returned upon saturday the th . and by violence barricado'd the church doors , and carried away the keys , and such utensils as they could find , belonging to the church , and not only so , but on sunday morning they planted guards of armed men , at the doors of the church , by which they kept him out by force ; yet even that day too he preached in his dwelling house : nay , . he continued still to preach in his dwelling house on sundays , and to baptize children , and visit the sick , and perform all other parts of his ministry as he had occasion ; till after whitsunday , that another rabble came , and most outragiously and inhumanely cast him , his family , and all his furniture , out of doors ; so that he was then forced to retire elsewhere for shelter . all these things were offered to be proved positively and evidently by many famous and unquestionable witnesses ; and so the lords were desired for these reasons , to give their judgment upon this point : whether skeen having thus continued in the exercise of his ministry , in the church , and parish of dunsyre , notwithstanding so much barbarous usage and so many forcible interruptions and oppositions , could , in law , reason , or common sense , be reputed a deserter of his charge before the th . of april . to mr. stuart's d. argument , it was answered first that granting it had been true that murray had officiated as a pesbyterian minister , in the parish of dunsyre , yet he could plead no title to the benefice , because he had neither been presented , collated , nor orderly instituted and admitted to be pastor of that parish ; all which were necessary to constitute a legal right : nay he could not pretend to so much as a call from either the greater or better part of the people ; so that he ought to be look'd upon as an intruder , who had forced himself upon another mans charge , against law , and in a schismatical manner . but then secondly , it was not true , that he had officiated as a presbyterian minister , but on the contrary , it was offered to be proved , that he had refused to preach , and did forbid the people to come to him , nay that he had refused to baptize the children of his next neighbours , in case of extreme necessity , in so much , that the presbyterian party in the parish had actually called one mr. donaldson another presbyterian preacher , to supply their necessities . thirdly , murray was reponed by act of parliament of the date april the th . . to his church at coulter , had actually got the benefice there for the year . and was to get it for . why then should he have the benefice of dunsyre for these years too ? what title could he plead for both benefices ? and then fourthly , it was pleaded , that of all men in the world , murray was in pessimo dolo to be skeen's competitor for the benefice of dunsyre , because , as skeen offered to prove , and make as evident as light , ( and indeed he was able to have done it by a sufficient number of witnesses ) , murray had not only never endeavoured to quiet the rabble , which he could easily have done , had he applyed himself to it , notwithstanding skeen several times demanded it of him ; but on the contrary , he had openly and avowedly sent to skeen and threatned him if he did not desist from the exercise of his ministry , saying , he could not be answerable for what he had done already , and he should smart severely for it , &c. so that murray ought truly and in law to be reputed one of skeen's rabblers . for all which reasons , and in respect , that the stipend for which skeen had charged ( besides that it belong'd to him incontrovertibly in law and justice ) was all the reparation and assithment , he expected for the murther of his wife , and the violences and outrages done to himself and his children : the lords were desired to prefer him to murray : but nothing could prevail , for the sentence was this word for word . edinburgh th . of february . upon report of the lord anstruther , the lords find , that , seeing mr. robert skeen , was not exercising the ministry in the kirk of dunsyre , upon the th . of april . the church was vacant by the act of parliament ; and therefore prefers mr. anthony murray . sic subscribitur , stair i. p. d. here sir you have the lords of session giving their sense of the act of parliament with a witness . but i must beg their lordships permission to tell them plainly , that many judicious people think , their lordships did even stretch the act of parliament , which i am sure was needless , in all conscience : they stretch'd the act of parliament , i say , for skeen did actually exercise his ministry in the church of dunsyre upon the th . of april , which was the sunday immediately before that th . of april , so that he ought to have been reputed in possession of his church till the end of the week , for he was not obliged to be in it till next sunday unless it was upon some extraordinary occasion , which is not pretended to have happened that week . in effect when this their lordships sentence is considered it amounts to just neither more nor less than this . skeen upon such a saturday ( for such was that th . of april ) was not in the exercise of his ministry , had not publick worship and sermon , and therefore the act of parliament declared his church vacant : and is not this a probable consequence ? i could easily say a great deal more ; but perhaps even what i have said is a digression : leave we therefore the session , and let us accompany skeen now to the council . his pinching circumstances prompted him to make another attempt , before he should quite give over , and that was , to petition the council that they would retract their gift to murray ; and restore him to his right : or if they would not do that , that their lordships would at least allow him . the equivalent for the year . out of some other vacancy . you may easily collect reasons enough to recommend this petition , from what i have already set down i. e. the usage he had received from the rabble ; the death of his wife ; the numerousness of his family ; his poverty ; his continuing so long in the exercise of his ministry after the th . of april ; his never , to that hour , being under any sentence , civil , or ecclesiastical ; his never being heard for his interest . murray's procuring that gift surreptitiously , &c. and a great many more . all these he had in his petition : but the result was , the council would neither recall their gift to murray , nor supply the poor mans needs from any other fund ; so that all this while , he has nothing but the charity of good christians to subsist by . thus i have briefly hinted at such things , as may give you a sufficient tast of the consequences of our act of parliament that settled the presbyterian government . 't is now time for us to return to the parliament house again , and see what more was done there concerning the church or the clergy . and that which comes next in order of time , was a draught of an act which the earl of linlithgow gave into the parliament , the next day after the act establishing presbytery was voted : the design of it was to give toleration to those of the episcopal persuasion to worship god after their own manner , and particularly : that whoso were inclined to use the english liturgy , might do it safely . being presented by so considerable a member , they could not refuse it a reading : but it never got more ; indeed , i am apt to believe his lordship , who presented it , did not expect that it should meet with better entertainment . however one thing was gain'd by it , even that it was rejected ; and that the party who had so thankfully embraced king iame's toleration before , now that they were mounted on the sadle , refused to tolerate any of a different persuasion . this themselves were sensible of , and that it was a thorn put into their foot : but it was inconsistent with their principles to grant it , and so that such a thing should have been moved , incensed them exceedingly ; especially the preachers , who for several days after , made it their work to declaim vehemently against all tolerations ; particularly worthy mr. david williamson in his famous sermon , which i have cited already , was at it , with a great deal of warmth , and that oftner than once ; for not only towards the end of his sermon did he harangue directly and copiously against it , calling it a backset to all that was done , and a mystery of iniquity , &c. but even near the beginning , with more zeal than discretion ; he made it an infallible mark of infidelity in a prince to grant tolerations : do not think i am injurious to him ; you shall have his own words : in respect of religion , some ( princes ) are believers , as ioshua ; some infidels , and so are either such as persecute religion , as herod and iulian ; or tolerate it , as a trajan . thus the zealous man , not considering , that king william had granted a toleration in england . nay so much was the mans teeth set on edg , that such a thing should have been once muttered in parliament , that he was earnest in his exhortations to the house , that they would , if not hang , at least banish all the prelatists . thus he tells them , it is not the wisdom of magistrates to overlook dangerous persons by cruel indulgence ; one achan spared , may endanger the whole camp of israel ( is not this as bad as hanging ? ) traytors to kirk and king would be duly noticed . and again , persons of a dangerous complexion , to undermine the state , would be incapacitated , ( and a rope is the best way for that ) and put out of reach to hazard the commonwealth : if he were a churchman , an abiathar , he might be sent to anathoth . this last fling i am apt to believe , was design'd against the archbishop of glasgow , for possibly mr. david dreaded , he was upon the plot of the toleration . stubborn parliament , that would not provide halters , or at least prisons for all these rogues , when such a godly man advised them ! the next thing wherein the church was concerned , was an act which passed iuly . . abolishing patronages , and setting up in their stead , what ? popular elections , according to the presbyterian profession ? nothing less . what then ? a new model for electing ministers , for which it will be very hard to find a ius divinum in all the scripture : for now the heritors and elders are to name and propose the person for whom they encline , to the whole congregation , to be either approved , or disapproved by them ; and if they disapprove , the disapprovers must give in-their reasons to the effect the afsair may be cognosced upon by the presbytery of the bounds , at whose judgment , and by whose determination , the calling and entring of a particular minister , is to be ordered and concluded , &c. i am not at present to debate the reasonableness or conveniency of this new model : but it surpriz'd me at first , that the presbyterian preachers were so easily pleased with this , after their so warm and frequent protestations for the ius divinum of the popular elections : but this surprize was soon over when i found that this method in the result brought the whole power as effectually into their hands , and perhaps more easily than popular election could have done , and that was all they were aiming at : and here it is that the divine right of any thing , with them , doth commonly terminate . at least i am very far mistaken , if this is not all the divine right , that shall be found at the bottom of the most part of their glorious pretences . the next thing i am to take notice of concerns a set of men , whom , i know not if you will allow to be called in a state of persecution , viz. those who had been deprived by the committee of estates and the council , anno . for not reading the proclamation against the owning the late king james , and not praying publickly for william and mary as king and queen of scotland . some of these , though they had obeyed their sentence so far , as not to exercise their ministry in their own churches , yet had adventured to preach in neighbouring churches : and for this they pretended they were only deprived of the exercise of their ministry at such a place : the council though it had deprived them , had not unminister'd them ; it was still lawful for them to preach the gospel when they had occasion : and as they thought they had but too much of that , considering how many vacancies were made , and how few of these churches were planted ; so very few that in many corners of the country you should have found six , eight , ten churches all empty in one neighbourhood : besides , as they still pretend , they preached nothing but the solid and substantial points of christianity , faith and repentance , &c. they did not meddle with crowns and scepters , and government , but made it their work to persuade people to a sober , righteous and godly life . however , this irritated the government , or at least the presbyterian party in the government exceedingly , and therefore upon the of iuly , . this act mas wade about them . the estates of parliament taking into their consideration , that several ministers deprived for not praying publickly for king william and queen mary as king and queen of this realm , and not reading the proclamation of the estates , emitted upon the th of april . for that effect , are vp their sentence of deprivation , expresly prohibited to exercise any part of their ministerial function , within the parishes from which they were deprived , do nevertheless , now far more perniciously and dangerously , diffuse the poison of their disaffection , by taking the liberty to preach and pray at other churches and elsewhere , where they neglect to pray for king william and queen mary , in manner enjoined by the said proclamation , to the manifest contempt of publick authority , and the stirrrng up and fomenting the disaffection of the people to their majesties and the present government , and the encouragement of all their enemies . therefore our sovereign lord and lady the king and queen's majesties with advice and consent of the said estates of parliament , do hereby prohibit and discharge the whole foresaid ministers , deprived as said is , to preach or exercise any part of the ministerial function , either in churches or elsewhere , upon any pretext whatsoever , until first they present themselves before the lords of their majesties secret council , and there , in presence of the lords thereof , cake , swear , and subscribe the oath of allegiance , and also engage themselves under their hands to pray for king william and queen mary as king and queen of this realm , and not to own , or acknowledge the late k. iames the th for their king in any sort , conform to the tenour of the said proclamation : certifying such ministers as shall do in the contrary , that they shall be proceeded against , as persons disaffected & enemies to their majesties government , with all rigour . and further , their majesties , with advice and consent foresaid ordain the said proclamation , and act of the estates of the kingdom to be put to further execution against all such ministers , who have not as yet given obedience thereto , by praying for their majesties in manner foresaid ; and that the lords of their majesties privy council proceed therein , or impower the sheriffs or magistrates of burghs to do the same , within their respective bounds , as they shall see cause . neither was this thought enough , for within a few days after , another act was made against the distinction of de iure , and de facto , and appointing a certain declaration ; which they call the assurance to be taken by every person in publick employment ; and amongst the rest , the deprived ministers ; for it is an express clause in the act , that all shall take it , who are obliged by law to swear the oath of allegiance to their majesties . i am now almost wearied , and therefore i cannot be at pains to transcribe that act of parliament , but i am afraid you may be angry if you get not a copy of the assurance , and therefore take it as follows , iab , do in the sincerity of my heart , assent , acknowledge and declare , that their majesties king william and queen mary , are the only lawful undoubted sovereigns , king and queen of scotland , as well de iure , as de facto , and in the exercise of the government ; and therefore i do sincerely and faithfully promise and engage , that i will with heart and hand , life and goods , maintain and defend their majesties title and government , against the late king iames , his adherents , and all other enemies , who either by open , or secret attempts , shall disturb or disquiet their majesties in the exercise thereof . thus the parliament thought fit to seeure their majesties government , by exploding that pitiful distinction of de iure , and de facto , rationally sure , and consequentially : for in a kingdom where the government is incontrovertibly monarchical and hereditary , such as scotland is , how is it possible that one can be king de facto , if he be not first such de iure ? an usurper he may be , but can never be a king ; a king in such a constitution being necessarily nomen iuris . but to let this pass , because it is no part of my present concern ; were not our non-complyers , our non-readers , and non-prayers , our clergymen who were deprived anno , pretty well taken notice of by these two acts of parliament ? i believe you will not readily imagine that many of them would incline to qualifie themselves according to these laws , for the further exercise of their ministry ; neither indeed ( so far as i can learn ) has one of them done it in all the kingdom . they were forced therefore to chuse the other side of the alternative , and cease from the publick exercise of their ministry either in churches or elsewhere , and did so for a certain time ; that they look'd about them , and considered a little better : and then in several places , they adventured to have divine worship somewhat publickly in their own houses that is , they prayed and sung psalms according to the scottish fashion : and also gave their families a sermon , but so as they did not shut their gates , but left them open , that whosoever pleased might meet with them . this gave mighty provocation to the presbyterian preachers : for wherever this was done , it emptyed their convinticles , of a great many of the common sort ; and besides , the gentry generally flocked to these private meetings of the deprived men : which was an unsupportable grievance and trouble to the brethren ; for so long as that was the guise , they concluded , it would be impossible , their interest ( what ever pretences of law they might have on their side ) could be secured . but what remedy was proper for such a dangerous disease ? should they cite them before their presbyteries , or synods , and enter in ecclesiastical process against them ? but that would be to no purpose : for they would be sure not to appear ▪ and if the pursuit should proceed to the outmost , if they should excommunicate them , nothing would be gain'd ; for the sting was taken from that sentence , by act of parliament : no man being , now , by law in scotland , to suffer in his temporal interest , by vertue of his being excommunicated : and it was manifest enough , these episcopalians would not value a presbyterian excommunication upon spiritual accounts . what then should be done ? why ? there was no choice : there was no other way imaginable but to importune the privy council , that their lordships would take some course with such a criminal enormity . but then , even this required prudence , and due season ; for if such a matter should be proposed when the duke of hamilton was present , he might breed difficulties , and make opposition : so , it was fit to take the opportunity of his absence ( when he was at court ) in may and iune . and then it was , that the rebellious and intollerable practices of the deprived men , came to be considered in council . there was a long list of such given in to their lordships , but i know not how it happened , it seems it was thought fit to cite only two at first , viz. dr. richard waddel archdeacon of st. andrews , and dr. iohn nicolson parson of errol . the first had been deprived for not reading the proclamation enacted by the states against the owning king iames , and not praying for william and mary as king and queen of scotland , before whitsunday . and by consequence before the accounts came to scotland that william and mary had sworn the coronation-oath , without which , according to our claim of right , they could not be king and queen . the other , for the same crime , had been afterwards deprived by the council : dr. waddel's late crime was , that in his own dwelling house at st. andrews , he had preached some sundays , without qualifying himself according to law , that is , without swearing the oath of allegiance , and giving it under his hand , that he should pray for william and mary as king and queen and taking the assurance : but dr. nicolson's transgression had many different circumstances : which , that you may apprehend the better , i will give you this view of his case . errol is a considerable parish : it lies in one of the most fertile places in scotland , commonly called the carse of gowrie : and so there are a great many gentlemen who have estates in it : but all generally malignants , or antipresbyterians , except two or three : so that it was very difficult to get it planted with a fashionable preacher . but zeal for the good cause must surmount all difficulties : and therefore these two or three presbyterian lairds , with a small number of inferiour people , whom they had cajoll'd into their own temper , resolve they will have a presbyterian preacher , once possess'd of the pulpit of errol , and accordingly upon a sunday morning , ( i think it was on the tenth of may ) they bring along one tullidaff , a young forward man to preach to them in the church ; but it seems besides those in the village of errol , all the commons in the parish generally had got notice of the design , and therefore they convened in a considerable number , and met tullidaff and his guards , as he was entring ; and ask'd what the matter meant , &c. one of those presbyterian lairds , who were in his company , began to harangue to them , how presbytery was now established by the law of the land , that here was a presbyterian come to preach in the church , that it would be dangerous to make any opposition , and a great deal more of such stuff : but the resolute clowns were not to be wrought upon by such whining rhetorick , and therefore they told that gentleman briskly , that that preacher would do best to be gone without further noise , for that day he should not enter the church of errol : the laird began to expostulate further with them but in vain , for one of them told him , they were not to reason matters : but they would have nothing to do with that preacher ; he should not come there . upon this one of that gentlemans servants ( more couragious , it seems , though not more zealous than his master ) offers a stroke at that fellow , and then it came to earnest , in short tullidaff the preacher found it convenient to try if his horse could ride , and his guards got sufficient pay for that days muster . all this time dr. nicolson was in the parsonage-house ( for by the forbearance of a worthy young nobleman the earl of northesk his patron he had still continued to to inhabit it , notwithstanding his deprivation ) no ways concerned in the tumult , but as he used to do , going about divine worship in his own family . methinks it needs be no hard task to persuade you that this opposition would be warmly resented by those of the party , and indeed so it was ; for within a few days after the matter was brought before the privy council , and summons were issued out charging those who had made that tumult to appear before their lordships , and among the rest doctor nicolson , as one who had instigated and encouraged the rabble . the privy council banished doctor waddel out of the town of st. andrews , and doctor nicolson out of the parish of errol . but it is not much my present business to insist on this ; that which i have had in mine eye all a long , is the libel that was given in against doctor nicolson ; or , which is all one upon the matter the charge that was given him to appear before the council : it was a very large one , no less than three full sheets of paper ; so that it would be both a tedious and a needless work to transcribe it all : and therefore i will only give you the narrative of it ; which was this word for word . william and mary , by the grace of god &c. forasmuch as it is humbly meant and shown by our lovit sir william lockhart our sollicitour , and john blair agent for the kirk ; that where , albeit by the common law , the laws and acts of parliament , and daily practique of this and all well governed nations , the sacred function of the ministry is to be holden in great respect or esteem , and ministers should be secured in their persons , and goods against all assaults , outrages and violences ; and the perturbers of divine service , and those that shall hinder the performance thereof are severely punishable , and particularly it is provided by act . parl. . jac. ii. that the hally kirk be kept in freedom , and that nay person vex kirkmen in their persons and goods , &c. and by many subsequent laws the liberty and freedom of the hally kirk is to be observed , and the persons of ministers and church-men in the sacred function are to be had in special reverence , and no ways to be assaulted , hurted or affronted , especially when they are about going to divine service , and in the execution of their office. and by the . act parl. . jac. vi. 't is statuted that whatever person or persons , shall happen to perturb the order of the kirk , or make any tumult or raise any fray , where through the people convened shall happen to be disturbed , disordered and dispersed , the same shall be a point of a ditty against the persons that shall be convict thereof , and they shall tyn all their moveable goods to be escheat to the king , for their offence ; but prejudice of a greater punishment , if there happens any offence , as slaughter , blood , mutilation , and whosoever invades any minister or puts violent hands upon them , shall be punished with all rigour , and incur the pain of their moveable goods , for the said invasion or violence , albeit no slaughter nor mutilation follow thereupon ; all which is ratified by the th . act ch. i. by which it is declared that because the insolence and violence may be committed by lawless and irresponsable men ; who cannot be gotten detected ; it is statuted that the landlords , heretors , chief of clans , and others within whose bounds they dwell , shall be holden , upon complaint to the lords of secret council to exhibit and produce the malefactors , to be censured and punished at the discretion of the iudge ; and the heretors and others in whose land they reside are obliged to exhibit them , under the like punishment after intimation made to them that they stay upon the place . and by the . act , session . parl. . ch. ii. it is statuted and declared , that whatsoever person or persons shall be found guilty of assaulting of the lives of ministers or actually attempting the same shall be severely punished , &c. thus , i say , did the narative of the doctors libel proceed , and then upon this foundation was the rest of it built , viz. that notwithstanding he was deprived , and the church of errol declared vacant , yet when by the presbyteries appointment mr. iohn tullidaff came to preach there , such a tumult was raised : and the doctor was accessary as an instigator , &c. now , i could easily tell you a great many things that might be worth your notice : and that a great many more acts of parliament might have been cited : for we have had enough to that purpose , occasioned by the insults , invasions and murthers committed by the presbyterian party in king charles ii. his time : but that for which i have transcribed this narative is chiefly this , that as on the one hand you may see the piety of our former parliaments , in the protection of clergy-men , so on the other , you may take occasion to consider what a spirit prevailed in the last session of our parliament , which justified and approved the deed of the rabble against so many ministers : and whether we have not now a very impartial government , when the same laws , which must be buried in deep silence , when the case concerns the episcopal clergy , are thus awakened , and made cry so lowdly , when the presbyterian interest stands in need of them , not as if i were to justifie tumults of that nature , no : i abhor them with all my soul : but why should not all alike guilty be equally punished ? thus , sir i have according to your desire , given you a short deduction of the usage the episcopal clergy in scotland have met with , from the civil power since the th . of december . i have endeavoured all along to represent matters faithfully and truly , as well as succinctly . two other things there are which are important , and would not a little gratifie your curiosity . viz. the proceedings of the presbyteries and synods since the power was put in their hands by the parliament , against those prelatists who complied , and the purging the universities . as to the first , i thought it convenient at this time not to meddle with it , both because it would swell this letter infinitely beyond its due limits , and i have reason to believe you may confidently expect to se that fully done by another hand . and for the universities , those seminaries of learning , as they stood under the episcopal constitution , were a great eye-sore to the party ; and therefore none could expect that the presbyterians could be satisfied , unless the publick schools were put into their hands . besides the education of youth added much to their strength and national settlement ; so they are resolv'd at any rate , quo jure , quáve injuriâ , to seise very speedily the most conspicuous , and most eminent places . the ministers were so warm in this design , that they importun'd their patrons in the state to remove such masters as they judg'd most opposite to their government , even before the affair was considered by the parliament . but the wiser sort among them withstood this precipitancy ; for since they might frame an act of parliament such as they pleas'd , it was thought most convenient to delay their revenge for a little while ; because the masters of the universities might be more effectually turn'd out under the covert of an act of parliament , than by the methods that they first advis'd . these consultations toss'd to and again at last produc'd that act of parliament , that appoints all masters and professors in universities and publick schools : . to sign the westminster confession of faith , as the only standard of theological orthodoxy . . to swear allegiance to k. william and q. mary . . to sign the declaration and assurance , which i have had occasion to mention above . . to submit to the presbyterian government in its last and latest figure , as it was lodged in the hands of about fifty or sixty old presbyterian ministers . it was easie to foresee that there were but few masters whose deprivation this act would not occasion . the trust of visiting universities , colleges and schools was devolv'd on some noblemen and gentlemen ( whose names are inserted in the act of parliament ) that were most addicted to the interests of presbytery . a full quorum of them met on the twenty third day of iuly . and subdivided themselves into four lesser committees : one for st. andrews , one for edinburgh , one for glasgow , and one for aberdeen . the committee appointed to visit the university of st. andrews was managed by the earl of crawford , and they could not commit it to one more bigotted to the interests of their party . so that their design was accomplish'd in that place , in a very few meetings , when the earl made report to the general visitation at edinburgh , they were deprived the th day of september , ad unum omnes ; nor did they expect to be otherways treated ; but this merciless sentence rais'd the odium of many against the party : for both the heads of houses and the subordinate professors in that university are learned and deserving men , dr. alexander skeen rector , and provost of the old college by his singular dexterity , industry and constant application , chang'd the rubbish and ruins of that house into beautiful and convenient habitations both for masters and students . and dr. iames weems principal of s. leonard's college minded nothing in the world more than the welfare of that house . and there is little doubt to be made but that the learned and reverend dr. lorimer , principal of the new college , if he had lived had been treated as his brethren were , since his principles were as different from presbytery , as theirs are from the catholick church . the next place to be visited was the college of edinburgh , and because that house was in the eye of the nation , they peremptorily determin'd to have the government of it in their own hands . and it must be confess'd , that the first professors in that house , did frequently and freely despise the faction : and therefore could not but expect to be censur'd accordingly . the presbyterians were very much afraid that dr. monro and dr. strachan would comply with the late test , as it stood in their act of parliament . this put their invention upon the rack , and therefore a strict enquiry is made into their lives , actions , private behaviour , words and conversation ; that if they had comply'd with the act of parliament , they might be turn'd out on other heads ; but this inquisition and toil was very needless . for after four years sufferings , they 'd venture upon the greatest calamities , rather than comply with a test of such consequences as that is . however it was , this is certain , that the professors of the college of edinburgh were prosecuted with the greatest solemnity , bitterness and indignation that was possible . the first masters knew very well , that they could not hold their places under the present scheme of things , yet they made particular answers to all the articles libell'd against them : for otherwise the presbyterians would have propagated amongst the people , that they were not turn'd out , because of their refusing the publick test , but rather for immoralities and scandalous faults . there is already published a particular account of the methods that they took in turning out the masters of the college of edinburgh , yet i must beg the author of that narrative pardon , if i add some things to what he has written . and i do it the rather , because they are material , and because i have undeniable authority for them . in the general it is very observable , that the libels against the masters of the college of edinburgh were own'd and subscrib'd by no particular accuser , and yet the committee proceeded upon such libels , as if they had been brought before them in the most orderly and legal manner . by a publick proclamation they had invited , in a manner , all the nation , and every particular man in it , to bring libels against the masters , but all this to no purpose : and therefore sir iohn hall then provost of edinburgh ( who was contented with the humble glory of being a drudge in this affair ) cajoll'd mr. andrew massie , one of the regents of the college , to draw up libels against all his brethren . mr. massie had in all the periods of his life some affected singularities , that made him apt to quarrel with his collegues ; and always had so much religion as to worship the rising sun ; and therefore he ( foreseeing that dr. monro must needs be turn ' out ) undertook this generous and honourable employment of being the accuser of his brethren . these libels form'd and contriv'd by mr. massie , were afterwards in several private conferences conserted with sir iohn hall , and mr. henry ferguson , and then at length read in the town council , the clerks being remov'd , to the end that sir iohn might be furnished with all necessary preparations when the committee for visiting the college of edinburgh sat . by such kind offices mr. massie recommended himself at once to sir iohn hall and mr. gilbert rule , who , a twelve-month before the visitation , was design'd to succeed dr. monro as principal of the college . let none of the inhabitants at edinburgh think that this is a piece of forgery vented by ill-nature and envy ; for i appeal to all who were members of the town-council of edinburgh at that time , and i have my intelligence from one of their number , who still makes a considerable figure in the city . and if any sober man be unsatisfied concerning the several steps of this knavery and disingenuity , he may ask his neighbours who were then members of the town-council . but the most extravagant piece of partiality was , that mr. gilbert rule himself , who had all possible assurances and promises of succeeding ▪ dr. muro , was one of the judges in that committee ; and 't was told by a gentleman , who observed very punctually what passed in the general visitation , that when dr. monro was remov'd five or six times , the other presbyterian ministers members of the visitation all of them by turns rose up and spoke against him , some once , some twice , but mr. rùle spoke thrice . upon which some said , that that was to kill and take possession . the masters were never acquainted with the libels until they appear'd before the committee , and even then they were not read all at once , but one article after another , for since most of the articles libell'd against them related to matter of fact ; to oblige the masters to answer ex tempore , was the most proper way to entangle them ; and so the members of the committee took all possible advantages to make them say things inconsistent , or to make their defences in great hast and confusion . in the next place i must acquaint the reader , with what i have from good hands , viz. that the only reason why dr. monro and dr. strachan return'd particular answers to the unsubscribed libels against themselves , was , that the presbyterians might not propagate among the people , and leave it upon record , that they were turn'd out for immoralities of life , not that they thought it possible in that juncture , to stand their ground against presbyterian malice . at this visitation there were five of the masters turned out . the two professors of divinity , mr. iohn drummond professor of philology , mr. alexander douglas professor of the oriental languages , and mr. thomas burnet professor of philosophy , dr. gregory professor of the mathematicks was conniv'd at for a while , though he had refus'd the test as it stood in the act of parliament . the college of glasgow was visited by a committee whereof my lord carmichael was president : and he ( you may be sure ) would take a method different from sir iohn hall ; for though my lord favours the presbyterian party , yet he is a man of great modesty and calmness of temper , and he managed that trust with great moderation and equality : dr. fall principal of the college of glasgow refused the complex test as it stood in the late act of parliament , and so must needs be turned out , and upon the same account , his collegue dr. weems professor of divinity , and two of the subordinate masters , mr. blair , and mr. gordon . by doctors fall's prudent and frugal management of the publick revenues he advanced the college of glasgow to a very flourishing condition . as for the university of aberdeen , the presbyterians were not so zealous to turn them out , because they were remote from the center of the nation ; and partly because they had but few of their own number , who were willing at that time to undergoe the toil and pedantry of speaking latin. it was more convenient for their interest , and more agreeable to their nature to preach little stories to the people , and since most of the churches of the southern shires of scotland were vacant , they might plant themselves in the most plentiful livings , and so leave the aberdonians for a while in possession of the northern university ; whether for the reasons lately mentioned , or because , perhaps the present professors of aberdeen are of a more yielding temper than their inflexible predecessors dr. baron ; and dr. forbes , &c. they continue still in their places . they are all of them very deserving men , and it is good for that part of the nation , that they have been more gently treated , than their neighbours . i have given you this short touch of the visiting our universities and colleges , but no doubt you have the acquaintance of some in all of them , to whom you may write as freely as to me , and from whom you may expect greater satisfaction than i am able to give you . and now i hope you will allow me to draw to a conclusion for this time : and pardon all the failings in language and method . i am &c. a proclamation against the owning of the late king iames , and appointing publick prayers for vvilliam and mary , king and queen of scotland . april . . the estates of the kingdom of scotland having proclamed and declared william and mary , king and queen of england , france and ireland , to be king and queen of scotland , they have thought fit by publick proclamation , to certifie the leidges , that none presume to own or acknowledge the late king james the seventh for their king , nor obey , nor accept , or assist any commissions or orders that may be emitted by him , or any way to correspond with him ; and that none presume upon their highest peril , by word , writing , in sermons or any other manner of way to impugn or disown the royal authority of william and mary king and queen of scotland , but that all the leidges tender their dutiful obedience to their majesties ; and that none presume to misconstrue the proceeding of the estates , or to create iealousies , or misapprehensions of the actings of the government ; but that all the ministers of the gospel within the kingdom publickly pray for king william and queen mary as king and queen of this realm : and the estates do require the ministers within the city of edenburgh , under the pain of being deprived and losing their benefices , to read this proclamation publickly from their pulpits , upon sunday next , being the th . instant , at the end of their forenoons sermons ; and all the ministers on this side of the river of tay to read the same upon sunday thereafter , the st . instant ; and those benorth tay , upon the th . instant ; under the pain foresaid . discharging hereby the proclamation of the council , dated the th . of september . to be read hereafter in churches . and the estates do prohibit and discharge any injury to be offered by any person whatsomever to any ministers of the gospel , either in churches or meeting-houses , who are presently in the possession and exercise of their ministry therein , they behaving themselves as becomes under the present government ; and ordains this proclamation to be publisht at the mercat-cross of edenburgh , with all ordinary solemnity that none may pretend ignorance , and that the same may be printed . the speech of william earl of crawfurd , president to the parliament of scotland , the d . of april . my lords and gentlemen , i may say with nehemiah , to the nobles , rulers , and rest of this honourable assembly ; the work before us is great , let us not be separated upon the wall one far from another , and our god will do for us . our religion , church-government , publick safety , laws , and liberties , are all at stake ; and the enemy is watching for our halting in our endeavours , for every one of them : yet if god countenance us , so that duty be made plain , and we be helped to follow it , we are under the protection of a prince , who is a great iudge where our true interest lies , and i am convinced , will frankly deal to us , whatever upon a just claim , we shall apply for . his majesties printed instructions for last session , are plain evidences of his tender regard of his people , and contain greater condescensions , than we have seen , or read of in the reigns of any of our kings , for many ages : but i trust this new dyet will compleat that tranquillity , which we so impatiently wish and wait for : and that we shall be engaged to say of his majesty , as the queen of sheba did of solomon ; blessed be the lord thy god , which delighted in thee , to set thee on the throne , because the lord loved us , therefore made he thee king to do judgment and justice . it were a suitable return to his majesty , for the great things he hath done for us , to repose an intire trust in him , and evidence a true zeal for his service ; which in this critical time , as it would be most satisfying , and engaging to so generous a prince ; so it would be of notable advantage to his , and our affairs . were it not a seasonable part to guard against prejudices towards one another , and when all is at stake , to part with trivial differences , ( our enemies only reaping advantage by them ) and to employ our selves to the outmost , for the settlement of our church , the defence of the kingdom , and the enacting of other good laws , now under our consideration : that we may comfortably and fully partake of the wonderful deliverance god hath wrought for us . if in our last session we had begun at the house of god , other things might have framed better in our hands ; hath not the church suffered sadly by our differences ? and have not our delays made the work more difficult ? the opposition at home , and clamour abroad , had certainly been less , and many honest suffering ministers ere now had been relieved of their pinches , if a greater dispatch had been made . but what if any remaining obstacle should prove a real disappointment in the establishing of our church , would not the blame be lodged at our own door ? some are at the same language that was spoken in haggai ' s days ; the time is not come that the lord's house should be built : to such i shall give the prophets answer , is it time for you to dwell in your cieled houses , and this house lie wast ? we have occasion with ezra , to bless the lord god of our fathers , that the stop is not at the king's door , but that he hath put such a thing as this in his heart , to beautifie his house with that model , which shall be suited to the inclinations of the people , which i trust will be squared to the pattern that was shewed in the mount , and not meerly regulated by humane policy . we are threatned by a foreign enemy , our country is infested at home , and the kingdom sadly exposed to many great inconveniencies ; what should become of us , if his majesty withdrew his special protection , and we were left to the rage of our enemies ? though our church were settled to the greatest advantage , and our other grievances likewise redressed , the nation cannot be safe , without a supply , suitable to the present exigency . it is matter of heavy regrate , that so many are groaning under the load of forfeitures and fines , and his majesty willing to relieve them , and as yet no issue put to those desirable purposes . may the wisdom and goodness of god , so over-rule all our counsels , that we be not imposed upon by false notions of things : let neither partiality on the one side , nor passion on the other , either keep up former differences , or give a rise to new ones , lest it he said of us , as was spoken by ezra upon the like occasion , and after all that is come upon us for our evil deeds , and for our great trespass , seeing that thou our god hast punished us less than our iniquities deserve , and hast given us such deliverance as this , should we again break thy commandments ? what my lord commissioner spoke the other day , 〈◊〉 delivered to such advantage , that any enlargment i could make on it , would be like a rash touch of a pencil , by an unskilled hand , upon a compleat picture ; so i forbear every thing of that kind . it is beyond debate , that in this honourable assembly , the hearts of a great many are very warm to his majesty , and that his ▪ though at a distance from us , is no less filled with thoughts of favour to us : so if the result of our councils be not comfortable to our selves , and of national advantage ; i am afraid , the present opportunity of doing well , if neglected , shall prove a heavy charge against us , in the day of our accounts . but as the lord's hand hath been eminently seen in every step of our late escape from popery , and begun reformation ; so i trust the head-stone shall be put on with shouting , and we shall in the issue be forced to acknowledge , this is the lord 's doing , and it is marvellous in our eyes . finis . errata . pag. . lin . . read ●ise to . p. . l. . dele the. ibid. r. determination . p. . l. . r. the greate . p. . l. . r. power . ibid. l. . d. for. p. . l. . r. we are hopeful . p. . l. . r. the episcopal persuasion . ibid. l. . r. ioin ▪ ibid. l. . r. preserving . p. . l. r. cassed . p. . l. ult . r. examples . p. . l. . d. [ . ] before although . ibid. l. . put [ . ] after matter . p. . l. . r. representatives . p. . l. . r. the rest . p. . l. . r. to them . p. . l. . r. debitors . and so l. . p. . l. . after matter . r. is this doing just and righteous things to all men ? p. . l. . r. earls of . p. . l. . d. him. ibid. l. . r. is. ibid. l. . r. embellish . p. . l. . d. in. p. . l. . r. cases of . p. . l. . r. in to . p. . l. . going about divine . p. 〈◊〉 〈◊〉 〈◊〉 r. just now . notes, typically marginal, from the original text notes for div a -e vid. paper at the end of this book . * a company of noblemen and gentlemen members of the convention and parliament , who had been very zealous at first for king william , and had not a little promoted the revolution in scotland , turned afterward malecontent ; because ( as themselves said ) the claim of right was not observed ; or ( as their adversaries alledge ) because they were disappointed of the preferments and rewards , they thought due to their early services . to these joyned some other members , who had been thought jacobites , and they altogether were called the club. they struggled for some time against the designs of the commissioner , &c. but at length were defeated . vid. presbyt . inquisition as it was lately practis'd against the professors of the college of edinburgh . a letter to a non-conformist minister of the kirk shewing the nullity of the presbyterian mission or authority to preach the gospel. calder, robert, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a letter to a non-conformist minister of the kirk shewing the nullity of the presbyterian mission or authority to preach the gospel. calder, robert, - . [ ], [i.e. ] p. printed for b. tooke, london : . attributed to robert calder. cf. nuc pre- . reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism -- early works to . dissenters, religious -- england -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a letter to a non-conformist minister of the kirk , shevving the nullity of the presbyterian mission or authority to preach the gospel . london , printed for b. tooke , at the ship in st. pauls churchyard , . to the reader . reader , it is not now the order or character of our clergy , nor their power of binding and absolving sinners , which the people have any great regard for , but onely our lungs and faculties of preaching : hence it comes to pass , that by this curiosity after preaching , the people are betray'd to the cozenage of every new light and impostor in religion , who is commonly a zealous and eloquent preacher , and so profound a dissembler , that we are not otherwise able to detect him , but by enquiring into his mission . a letter to a non-conformist minister of the kirk , shewing the nullity of the presbyterian mission and authority to preach the gospel . sir , i should be very much oblig'd to receive a satisfaction from you , which i could never give my self concerning the validity of your presbyterian mission : i conceive it to be the most material thing in difference between us ; and that it ought to be considered in the first place , there being no imposture like that of assuming to be preachers of the gospel without lawful authority . i shall here trouble you with the reasons of my dissatisfaction in this matter . first then i must crave your pardon to look backward as far as your first reforming ancestors , ( from whom presbytery does more immediately derive it self ) mr. calvin in geneva , mr. knox in scotland , &c. and then permit me to ask a certain question , which hitherto none of you would do us the kindness to resolve , who sent them to reform the church , or ( as you phrase it ) to preach the gospel ? and how should they preach except they were sent ? rom. . . which words of st. paul seem to be a question , but are indeed a full and peremptory affirmation , that no abilities of popular eloquence can qualifie any persons for preachers of the gospel , without external and lawful mission . this then i shall lay down as a foundation to what i have to say , that lawful mission is essential to a preacher of the gospel . and if so , i shall endeavour to make evident , that all your predecessors of the kirk ( how able soever as to other qualifications ) wanted this essential ; and consequently your self who derive a succession from them . grant me ( sir ) a little of your patience , and consider , there are onely these five imaginable authorities from whence they could pretend to have received it . . the spirit of god. ly , themselves or their own internal spirit . ly , or the people . ly , christ and his apostles . ly , or the church of rome . other authority or mission ( as namely , that of the greek church ) you will not pretend to . first , from the spirit of god. this you know to be the matter in question , and the eternal controversie , and the allegation of all fanaticks ; it will be therefore a reasonable demand , by what evidences did it appeare to the world ? and how shall the contemners of your gospel be left unexcusable , but by evidence of their authority who are sent to reveal it ? in the affairs of this world , ambassadors you know , must not want their credentials ; how much less the ambassadors of religion ? doubtless that of your ancestors must needs have been an embassie extraordinary , being to reform the world , over-run ( in their sense ) with idolatry and superstition . to this you answer , that the powerful gifts and sanctity of those persons were sufficient evidences of their being inspir'd by the spirit of god ; and that the conversion of many thousands from superstition to godliness was an undoubted seal to their ministry . this is the answer of all dissenters and parties of what name soever , anabaptists , behemists , &c. that they easily converted many thousands no body denies ; but whether from superstition to godliness , or onely to pride , censoriousness , and contempt of all authority , is the great controversie . nay , was it never made a note , of a man converted , ( as the excellent friendly debate observes ) that though he have a great many faults , yet he is wrought to an antipathy to bishops , common prayer and surplice ? and as to your self , i might appeal to your conscience , whether you esteem any man a right convert , that is a friend to these things . as to those powerful gifts you speak of , you do not mean any thing that is miraculous , or that other sects will not as soon pretend to : and truly as for the sanctity of your whole party , observable is the confession of mr. calvin himself , in his comment on the thirty fourth verse of the eleventh chapter of daniel ; and i promise you not to injure him in the quotation , sed in illorum exiguo numero qui sese ab idololatriis papatus subduxerunt , major pars plena est perfidia & dolis : praeclarum quidem zelum simulant ; sed si intus excutias , reperies plenos esse fraudibus . of that small number of persons ( saith he ) who profess the pure gospel , the greater part is full of perfidiousness and deceit ; they pretend an excellent zeal , but if you inspect them narrowly , you shall finde them abounding w th frauds . secondly , themselves , or their own internal spirit . it is absurd ; for so all men may become preachers of the gospel , that will assume the confidence . thirdly , the people . let us allow this authority for good : and then , i pray , will not socinians , anabaptists , behemists , fifth monarchy-men ( and who not ) enter in at this door , and plead their call by the people to reform the presbyterians ? be pleas'd to tell us what people do you mean ? if those of your own opinion , they will not in some places amount to a fourth or fifth part of the people , and must all the rest be debar'd from electing their owne preachers ? besides , you know , it is not the peoples election alone that can constitute a preacher of the gospel ; it is the mission and ordination of your predecessors , that i am now enquiring after . you cannot be ignorant concerning the popular election of ministers , that it had been disus'd many centuries before calvin ; for the tumults , factions , and confusions that attended it : the unstable people seldom or never agreeing about the persons to be elected ; and i am sure there is no precept of scripture invests them with any such power . fourthly , or will you derive your ministry from christ and his apostles ? but all dissenters proclaim their extraction from the same original : which of them shall we believe ? from christ and his apostles ! give me leave to ask whether immediately or mediately ? immediately you will not say ; if mediately , i pray inform us by whom ? or from whose hands did your puritan ancestors receive their mission and ordination ? well , fifthly , some body must send them to preach the gospel : was it the church of rome ? yes , i have heard you say ; and is not this to confess your selves the emissaries of antichrist , that man of sin , the whore of babylon ? quid christo cum belial ? but the unhappiness of it is , that this mission from rome , or romane bishops , will as soon watrant the sermons of a popish fryar , as those of your predecessors . and as to your pretended ordination from rome , there is one difficulty in it , that i confess i cannot resolve ; was it not episcopal ordination , if any , they received from that church ? and was such ordination good and valid , yea or no ? if good , wherefore will you needs abolish it , as repugnant to the word of god ? if not , what will become of your orders ? and further , i would gladly understand ; are any persons sent to go and preach the gospel after their own sense ? if so , then he that hath received mission from your kirk , may when he list become an independant or anabaptist preacher , and justifie his new doctrine by your commission . as for calvin ; beza , who wrote his life , informs us , that he was never initiated into any orders of the romane church ; nullis erat pontificiis ordinibus initiatus ; are beza's words , who being his great acquaintance and successor at geneva , could not but know it very well . i was of opinion , that your founder calvin had been in some orders , until your own beza inform'd me to the contrary . farrellus also and viret his fellow preachers in geneva , you will find in the same querpo , without orders : as for john knoz , he was ( saith mr. clark a presbyterian minister , who writes his life ) put into orders very young ; that is , when he was professedly of the roman catholique religion , he was made deacon or priest of that church , by episcopal ordination : but all this while we are to seek for their presbyterian mission : did john knox receive any authority to ordain other presbyterians ? could he confer a power on others , which he had not received , of ordaining ministers ? to say there was necessity for it , is an answer that will excuse also other dissenters , pleading the same necessity of their ministry ; of all which , our church is so sensible , that she will admit none of your brethren to her eclesiastical functions without reordination . presbyteri & diaconi praeter episcopum nihil agere pertentent , saith the fortieth canon of the apostles ; a canon which , if it were not apostolical , you cannot deny be very ancient : and do not epiphanius and saint austin recount it among the heresies of aerius , that he affirmd , bishop and presbyter were the same thing ? aerius cum esset bresbyter ( saith saint austin ) doluisse fertur , quod episcopus non potuit haeres . . ordinari , &c. aerius being a presbyter , resented his disappointment of a bishoprick ; and to satisfie his humour of revenge , would needs assert , that they are the same office . thus for ought i can see , your presbyterian ancestors had no mission at all , or no more then other dissenters , who all derive themselves from christ and his apostles , from the spirit of god , &c. sleidan a protestant historian reports in his commentaries , that luther , hearing of the multitudes assembled , by thomas muncer the famous prophet of the anabaptists , wrote an epistle to the magistrates of mulhusen a city in germany , where the said muncer remained , advising them to require of him , who sent him to preach the gospel ? and if he answered god , that he evidence it by some sign or extraordinary token ; otherwise that he be rejected , hoc enim proprium & familiare est deo ( said luther ) ut quoties consuetam & ordinariam viam velit immutari , tum voluntatem suam aliquo signo declaret . the same quaere , sir , you may at your leisure do us the favour to resolve in reference to your self . you cannot alas ! plead any necessity to reform episcopacy , but all the other sects will plead the same to reform you . nor will it relieve you to say , that by this argument the jewish church rejected christ and his apostles : the case not being the same betwixt christ and the jewish church , and between us and you . to satisfie the jews and their question , by what authority doest thou these things ? our blessed saviour appeals to the miracles which he wrought , if you believe not me , believe the works which i do . nor will it avail you to return the question upon our selves , who sent us to reform the church of rome ? this truly is no answer , but a desiring us to answer for you . be plkas'd to know then that the church of england was never of your froward and uncharitable humor in relation to that church , to reform our selves ( saith mr. hooker ) is not to sever from the church we were of before , eccles . pol. lib. . sect. . we are very sensible of their errors , and yet we confess with st. austin , there is no just necessity to divide the unity of the catholick church ; because separations in the church tend to no other end , but to discredit the christian religion , and render it less considerable , if not contemptible to its adversaries , turks and infidels : he that will admit no church ( saith primate bramhall ) but that which is spotless , with acesius , must provide a ladder for himself to climb alone to heaven . but as to your party ( sir ) i pray who gave them any authority to preach their reformation to these kingdomes ? give me leave to observe to you this passage in the racovian catechism there i remember the question is put , num ii qui docent in ecclesia ( sociniana ) ut singulari aliqua ratione mittantur opus habent ? whether the preachers of socinian doctrine , have need of any extraordinary mission ? the answer is , nullo modo , quia nullam novam , nec inauditam afferunt doctrinam , &c. that is not at all , because socinians preach no new nor strange doctrine , but that onely which is primitive and declared in the holy scriptures . the same is affirmed by mr. calvin concerning his own reformation in the preface to his institutions , which the lutherans ( you know ) will by no means admit for truth : see conradus scluselburg de theologia calvinistarum . indeed it had been somewhat , if it were not the matter in question ; or if socinians , behemists , and all the sects that ever molested the church , did not urge as much for themselvs , boasting of gospel truth . to say that your party agree with us in all the vital articles of religion , is to say what perhaps few of you believe ; for i doubt not ( if opportunity serv'd ) every sect of you would advance its respective religion , as if that onely were gospel , and all other but lyes and superstition : or if you do believe it , the more is your unhappiness to molest the church about opinions , which you do not esteem of any vital importance . i wish i could oblige you to consider , whether you ought to take upon you to reform , that is , suppress the universal order of christs church by bishops &c. banish all ancient liturgies ; the use of the creed , the lords prayer , and ten commandments out of your publique devotions ; all anniversary solemnities of christs nativity , resurrection , &c. all reverence or kneeling at the holy sacraments of christs body and blood ; revile the church ( whereof i cannot say , you but your ancestors , were made members by baptism ) with the names of superstition and idolatry . preach your desperate doctrine of absolute reprobation , and the impossibility of keeping gods commandments ; introduce your own extemporary inventions instead of liturgy : levy warr against your soveraign ; and all this without any authority ! for all these strange things i should think , sir , your ancestors had but need of some extraordinary mission . but perhaps you will answer and tell us , that there have been extraordinary prophets sent into the world without miracles , as john the baptist : and ly , that miracles are no certain signs of true prophets . as for john the baptist , you may remember the words of the angel , luke . . he was filled with the holy ghost from his mothers womb ; he shall go before in the spirit and power of elias ( a character to which your brethren will not pretend ) he was a person prophesied of many ages before his birth , isa . . . the voice of one crying in the wilderness , make strait the way of the lord , &c. ly , that miracles are no certain evidences of true prophets ; because there shall arise false christs and false prophets , which shall shew great signs and wonders , insomuch that if it were possible , they shall deceive the very elect : wherefore if they shall say unto you , behold he is in the desert , go not forth ; behold he is in the secret chambers , believe it not , math. . . that false prophets can work any miracle but deceptio visus , i do not believe . the meaning of our saviours words is this , that if any other prophet after him shall arise , assuming to be that christ or messias sent from god , though he may pretend to strange things , believe him not , go not forth after him . if new prophets , sir , though they come with a shew of miracles , are to be suspected ; shall we presently receive all the preachers of new lights , that have not so much as the pretence ? i find a late writer asserting , that in holy scripture , there be two marks by which together , not asunder , a true prophet or one newly sent from god is to be known : one is the doing of miracles ; the other is the not teaching any moral doctrine adverse to that which hath been already preach'd of old : asunder ( he saith ) neither of these is sufficient : and for proof alledgeth two places of scripture , deut. . , , . compared with matth. . . our blessed saviour and his apostles fulfilled both these marks , first , in their miracles , acts . . secondly , they taught no doctrine of morality , opposite to that which they found already established . christ came not to destroy the law , but to fulfil it , saying none other things , then what moses and the prophets did say should come to pass . but he preached a doctrine , which had all the obliging characters of vertue and goodness , of peace and love ; witness his excellent sermon on the mount ; non vox hominem sonat . there he presses the necessity of moral goodness , and keeping the commandments of god ; otherwise methinks then calvin hath done : i shall instance a remarkable passage in the second book of his institutions , the seventh chapter and fifth section . quod autem impossibilem legis observationem diximus , id est paucis verbis explicandum simul & confirmandum ; solet enim vulgo absurdissima sententia videri , ut hieronimus non dubitavit anathema illi denunciare : at quid visum sit jeronimo , nihil moror : impossibile appello , quod nec fuit unquam , & ne in posterum sit , dei ordinatione & decreto impeditur . i shall now ( saith he ) explain and confirm what i have said of the impossibility to observe the commandments : which commonly seems a very absurd assertion ; insomuch that jerom doubted not to denounce it accursed : but what seemed to him i do not care , i call that impossible which never was , and which god hath decreed that it never shall be . vertuous doctrine ! if the commandments be impossible , and that god hath decreed them so , nemo tenetur ad impossibile , alas ! we are of our selves too prone to take an allowance of sin , without this license from mr. calvin . to be short , the church of god may and ought to reform themselves in case of error , or corruption of manners : but if we once admit others to do it , unauthoriz'd or unsent , we open a wide door to all sects and heresies ; and another consequence is , we shall rest no where ; but be tossed too and fro , ( as saint paul speaks ) and carryed about with every wind of doctrine , with the various lights of all pretenders : this , one would think , hath been apparent enough in the experience of our age. not that we deny our need of amendment and reformation in this world of imperfection ; but we give heed to the admonition of our blessed saviour , john . . verily i say unto you , he that enters not by the door into the sheepfold , but climbeth up some other way , the same is a theif and a robber : not entring in at the door , signifies entring without any authority , either extraordinary , when the doctrines are new and strange , or ordinary , when they are already known and confest . for grant ( saith bishop sanderson ) for the suppression of idolatry , in case the church will not do her office , that it is lawful for any unauthoriz'd persons ( such as knox , &c. ) to take upon them to reform what they think amiss ; there can be no sufficient cause given , why by the same reason , and upon the same grounds , they may not take upon them to make laws , raise forces , administer justice , execute malefactors ( malignants ) or do any other thing the magistrate should do , in case the magistrate slack to do his duty : which if it were once granted , ( as granted it must be , in case your presbyterian reformation be justifiable ) every wise man seeth the end can be no other but vast anarchy , and confusion both in church and common-wealth : whereupon must un avoidably follow the speedy subversion both of religion and state. second sermon ad clerum on rom . this is our present case ; you a private person , pretending to no extraordinary things , say all things are amiss ; the magistrate ( and he a christian too ) is of opinion , yea , perswaded in his conscience , that you do all things amiss ; who shall be judge ? the scripture ; 't is a ridiculous answer . the scripture is a law ; and no law can ever pronounce either for one or t'other , but in the mouth of some judg. from all these premises i perswade my self , your ancestors were no prophets sent from god , but intruded themselves into the divine function : and ( as the prophet speaks ) they followed their own spirits , and prophecy'd out of their own hearts . to add one word more , consider all the prophets mentioned in holy scripture , samuel , elias , isaiah , jeremy , hosea , &c. at the beginning of their prophecies , that the world might understand their divine mission , they usually declare how and in what manner they received it , isa . . the first and second chap. of jer. so as their authority was confessed , when the matter of their prophecies was little regarded . some of them were qualified extraordinarily with the power of miracles , prophesie of future events , &c. others had the ordinary license from the schools of the prophets . in the new testament , our blessed saviour and his apostles , beside the internal excellency of their doctrine , gave the world sufficient external evidence that they were persons sent from god ; and whereas you say , that you preach no other doctrine then that of christ and his apostles , it is the answer of socinians , anabaptists , &c. and will serve every mans turn as well as yours . but in the last place , cannot you justifie your selves by the sobriety and vertue of your lives ? by the loyalty of your actions ? it is a great controversie , and i shall not take upon me to pronounce my own sence of it ; but you have heard of king james his opinion in the matter , ego a puritanis non solum a nativitate continuo vexatus sui , verum etiam in ipso matris utero propemodum extinctus , antequam in lucem editus fui . i have been disquieted ( saith he ) by the puritans from my mothers womb , &c. and his son the blessed king charles the first , from a certain intimate acquaintance with your party , writes thus to our present soveraign king charles the second ; if ever you stand in need of them , or must stand to their courtesie , you are undone ; you may never expect less of loyalty , justice , or humanity , then from those who engage into religious rebellion ; under the colours of piety , ambitious policies march , not only with greatest security , but applause , as to the populacy ; you may hear from them jacobs voice , but you shall feel they have esau's hands . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. . thus i have given you the reasons of my dissatisfaction , cerning the validity of your presbyterian mission ; and i must confess that i have here expressed only some wishes , not any hopes of convincing you ; all my expectation is , that perhaps some unprejudic'd persons will believe , that your presbyterian kirk hath no advantage , in point of a solid foundation , over independents , anabaptists , &c. if instead of a pertinent answer to all this discourse , you shall please to pass your censure on the author , and say that he is some papist ; i must reply to you in the words of the excellent bishop sanderson concerning the puritan preachers . some of them , especially such as betake themselves to preaching betimes , and have not the leisure and opportunity to look much into controversies , understand very little of the true state of the question betwixt the church of rome and us ; and yet to shew their zeal against popery , are forward enough to be medling with it in the pulpit ; but with so much weakness and impertinency , that they leave the question worse then they found it ; and the hearer , if he brought any doubts with him , to go from sermon more dissatisfi'd then he came . preface to . sermons , printed anno . sect. . now , if you please , let us confer a few words about some others matters , first , concerning that principle of yours , that nothing is to be done about the worship and service of god , without express warrant or precept in the holy scriptures : and i pray inform me where has our blessed saviour or his apostles enjoyned a directory for publick prayer ? hath the spirit any need of a directory ? what divine warrant can you produce for your singing to god in a set form , & refusing to pray in a set form ? for speaking to him your sudden and extemporary thoughts , but speaking to the people with a studied and composed sermon ? in which of the gospels are to be found those three significant ceremonies required at the taking your solemn league & covenant ? first , that we must be uncovered . secondly , that we must stand up . thirdly , with our right hand lift up bare ? what express scripture have you for your form of publick pennance , called the stool of repentance ? this principle of yours ( as hath been already observed by the friendly debate ) makes that unlawful which the scripture allows ; in which we find many holy men doing those things ( without any censure ) in gods worship , which he had no where commended ; for instance , what commandment had david for his design of building a temple ? or solomon for keeping a feast of seven days for the dedication of the altar ? for erecting an altar to be ascended by steps ? expressly forbidden in the . of exod. verse . thou shalt not go up by steps unto mine altar . or what warrant had hezekiah for continuing the feast of unleavened bread seven days longer then the time appointed by the law ? chron. . . if you say that all these things possibly were warranted , though not by scripture ; but now scripture warrant is necessary , since extraordinary inspirations are ceas'd : i pray tell us what scripture have you for this very assertion , that extraordinary inspirations are ceas'd ? in a word , this principle of yours , makes the worship of god impossible : the time , the place , the vesture in which it shall be performed , being no where appointed : do not the quakers retort it upon your selves ? demanding scripture for standing in a pulpit , for preaching upon a text , and that by an hour-glass , stinting the spirit ; for wearing a cloak or gown , &c. another thing i would intreat you to reflect upon , is the reason of your displeasure at the temporal revenues and encouragement of the church of england ; that which dissenters ( if i understand them aright ) would be at , is this , that the clergy be reduced to their primitive poverty and dependance on the people ; and methinks judas hath very well expressed their sence , john . . to what purpose , is all this waste of precious ointment on the feet of christ ? might it not have been sold for three hundred pence , and given to the poor ? this he said , not that he cared for the poor , but because he had the bag , and was a thief . they do not consider , how many vertues there are requisite in a church-man , which can have no place in the house of scarcity ; how little exemplary charity , temperance or humility can be expected from a narrow estate : that we cannot say , he is a temperat man , who is so , having scarcely wherewithal to satisfie his thirst : or an humble person , whose fortune gives him small temptation to be proud . are not all christians under the same obligations of humility and contempt of riches as the clergy ? lay not up for your selves treasures upon earth , was said to all ; and is it not true in experience , that the poverty of priests must be attended with ignorance or very slender knowledg ? the necessities of our blessed saviour and his apostles upon earth , were supply'd by miracles ; and therefore their case and our's not the same . give me leave to commend to your consideration , those excellent words of king charles the first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. . the conclusion of the war , makes it evident , that the main reformation intended , was the robbing the church of its lands , and the abasing of episcopacy into presbytery ; but no necessity shall ever , i hope , drive me or mine to invade or sell the priests lands , which even pharoah 's divinity abhorred to do . if the poverty of scotland might , yet the plenty of england cannot excuse the envy and rapine of the church lands . the next work will be jeroboam 's reformation , consecrating the meanest of the people to be priests in israel , to serve their golden calves , who have enriched themselves with the churches patrimony . again , be pleas'd to reflect on your displeasure at the liturgy of the church of england . some of you are for no forms at all ; others are for liturgy , but it must be reformed . in the history of the reign of queen elizabeth , this passage is observable : four classes of presbyterians , complained of the liturgy to the lord burleigh then secretary of state ; his lordship bad them go and make a better ; whereupon the first classis went and fram'd a new one , somewhat near that of geneva ; this the second classis dislikes , and alters in six hundred particulars ; which alteration was excepted against by the third classis ; and what the third resolved upon , the fourth would not consent to : thus your party expect a satisfaction about the worship of god , which is impossible to be given you . as to your praying by the spirit , there is a certain doubt in it , which hitherto none of you would do us the favour to resolve : either you mean praying by the spirit of god , or by your own spirits ; if you conceive the words and matter of your prayer by the dictate of the holy ghost , then are your prayers as much the word of god as any of david's psalms , or as any part of the bible ; and , being written from your mouths , may become canonical scripture . if by praying with the spirit , you only mean that you are inspir'd with devout affections , then there is nothing in your prayers , but what others may pretend to , as well as your selves . in brief , since you do not pretend to entertain your people with immediate inspirations , you oblige them to a service they know not what ; to offer up prayers , whereof they know not a syllable , nor your self neither , before you begin : if you know them before hand , either for matter or words , then they cannot be extempore , as you would have the people believe ; peradventure the reason why the people fancy your prayers , is , their variety ; they love not to go where they must be always entertain'd with the same expressions ; but if the sence of our own infirmities ( which are always the same ) cannot oblige us to pray , why should a set of new words do it ? consider those words of the blessed martyr king charles the first . some men are so impatient , not to use in all their devotions their own invention and gifts , that they wholly cast away and contemn the lords prayer . i ever thought that the proud ostentation of mens own abilities for invention , and the vain affectation of variety for expressions in publick prayer , merits a greater brand of sin , then that which they call coldness or barrenness ; nor are men in those novelties , less subject to formal and superficial tempers ( as to their hearts ) then in the use of constant forms , where not the words , but mens hearts are to blame . i make no doubt but a man may be very formal in the most extemporary variety , and very fervently devout in the most wonted expressions : nor is god more a god of variety , then of constancy ; nor are constant forms of prayer , more likely to flat and hinder the spirit of prayer , then unpremeditated and confused variety , to distract and lose it . finis . notes, typically marginal, from the original text notes for div a -e in vita calvini . his commandments are not grievous , john . . in praefacione monitoria . about the year . see the friendly debate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way cast up, and the stumbling-blocks removed from before the feet of those who are seeking the way to zion, with their faces thitherward containing an answere to a postcript, printed at the end of sam rutherford's letters, third edition, by a nameless author, indeed not without cause, considering the many lyes and falshoods therein, against the people, called quakers, which are here disproved, and refuted / by george keith ... keith, george, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing k estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the way cast up, and the stumbling-blocks removed from before the feet of those who are seeking the way to zion, with their faces thitherward containing an answere to a postcript, printed at the end of sam rutherford's letters, third edition, by a nameless author, indeed not without cause, considering the many lyes and falshoods therein, against the people, called quakers, which are here disproved, and refuted / by george keith ... keith, george, ?- . rutherford, samuel, ?- . [ ], p. s.n.], [s.l. : . reproduction of original in huntington library. preface and postscript signed: alexander skein. publication date taken from colophon. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data 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removed from before the feet of those , who are seeking the way to zion , with their faces thitherward containing an answere to a postscript printed at the end of samuel rutherfords letters , third edition by a namelesse author , indeed not without cause , considering the many lyes and falshoods therein , against the people , called quakers , which are here disproved , and refuted and the truth of what we hold touching those particulars faithfully declared , according to the scriptvres . by george keith , prisoner in the tolbooth of aberdeen , with many 〈…〉 have joyfully suffered the spoiling of our goods , 〈…〉 sonement of our bodys for the precious name 〈…〉 lord jesus christ , and for the 〈…〉 who hath said , forsake not the assembling 〈…〉 together . written in the spirit of love and 〈…〉 soule traveling for the everlasting 〈…〉 souls of all men , but especially of them , called 〈…〉 to whom this answere is particularly directed . exodus . : . thou shalt not raise a false report ; 〈…〉 wicked to be an unrighteous witnesse . prov. : . a true witnesse delivereth souls , 〈…〉 speaketh lyes . math. : . blessed are yee when men shall revile 〈…〉 shall say all manner of evil against 〈…〉 the preface to the reader . having seen a postscript added to the third edition of samuel rutherfords letters , upon occasion of a letter wrot by him , doubtlesse out of zeal , to some persons in aberdeen , at the time when they were endeavouring to separat themselvs from the communion of profane and scandalous people , reckoned commonly for membe●s of the chu●ch of scotland ; and also withdrawing from under the yoak of impos●ing presbyterial government ( for which he was a sufferer , by confinement in aberdeen , in the time of the former prela●s ) from which letter the author of this postscript hath taken occasion to vent and vomit forth more malice and bitter prejudice against the despised witnesses of the lord ( called quakers ) then ever the scribes and pharisees did against our lord jesus christ , when he was among them , in his bodily appearance , i have judged fit to desire all sober people , that professe the name of christians , and have any knowledge of us , or our principles , that they would seriously consider , if we or our principles deserve such characters , as this man hath put upon us ; seing we are known to many to be an innocent , harmlesse and blamelesse people in all our behaviour and conversation , makeing conscience of our duty towards god in purity of worship and tenderness of owning the same , notwithstanding any threats , punishments , fines or imprisonments for our faithfulness therein , and our real endeavours to obey all his holy commands , in which we shall never decline to be tryed by the testimony of the holy and precious scripturs of truth . nor are we less known to all neighbours , relations and acquaintances , to be just and righteous in our dealings towards men . next as to our principles , they are so often and upon so many different occasions holden forth to the world in all places , where we live ; that none can pretend ignorance thereof , unless it be wilfull . wherefore i shall not enter upon this here , being unsutable to a preface , and that so many of our friends , both in our own nation and in england , have performed this task ▪ in clearing them from all the malicious and grosse misrepresentations , which opposers have laboured to asperse them with , so that none needs remaine ignorant of them , but such as love to continue so , through wilfull prejudice , or lazyness at least . wherefore when i perceive from what a height of malice and spleen this author has vented himself against us , by which any may see that the iewes , turks and heathens had never more against christians , nor the malice and cruelty of the papists and popish inquisitors in spain , or italy , was ever greater against dissenters from them , whom they judged hereticks ; i cannot in the least doubt , but , if this man had power to influence the civil magistrate to exercise his power against us , he would not onely parallel the cruelty of heathens and turks , but equal , if not exceed , the inquisition of spaine , yea those cruel and bloody persecuters in new england , who cutt off the ears , scourged and tormented severall of our friends , till their flesh was like a gelly , banished divers , and hanged three men , and a woman , , ● . for no other cause , but this very thing , that they owned the testimony of that truth which we profess , and for which we are sufferers this day : which may serve abundantly to scare any sober people , that profess to owne the meek and lowly spirit of jesus , yea to cause them to abhorre to keep company , or converse with men of such spirits . and if any have not yet seen the prejudice to all civil interests , that flowes from persecution for conscience , i shall referr them to the severall books , that have been published thereanent in this age . but when i consider the great rage , that appears in this man , and many of his brethren against us , i can not impute it to any thing like zeal for the interest of the gospel , as they would willingly have people believe , it being to me most cleare , that their chief quarrel is , becaus , we , of all the people that ever appeared , are they that have most discovered their pride , ambition , greedynesse and cove●ousness , malice and the rest of their deceits , we asserting , and they denying immedia● revelation , or that god by his spirit hath any immediat converse with the souls and hearts of his people , by which he doth most clearely make known his will to them , and gives the most effectuall call to the ministry , which they have put mostly into the hands of men , and made to depend upon an humane ordination . yea some of them derive a succession from the pope of rome , and hence practically claime a power to be lords over the faith of gods people , imposing their glosses on the scripture to be no lesse believed then the scripture it self , and so all that are not of their perswasion , must be hereticall and heterodoxe , though they lay no claime to be led by an infallible spirit themselves . again : the lord hath brought us to witnesse the spirituality of worship , in preaching , praying and praising , knowing that god will accept of none but what flowes immediately from the life of his own spirit , moving in the heart : whereas this man and his brethren are for performing all those dutys , whether they have this immediate assistance of gods holy spirit , or not . for they have learned by art to supply that defect with their natural and acquired parts , else many times they would sit silent in their pulpits ; whereas now they have layd and do lay a necessity upon themselves , and their followers to goe about those dutys at their appoynted times , whatever be their temper or condition at the present . and according to our principle , other besides them , may performe these dutys in publick , as they find themselves moved and furnished by the lord , whereby their trade and traffick in the matters of the worship of god , would readily be quite spoyled , and they be necessitated to betake themselves to other callings to gaine a livelyhood to themselves and familys , seing there would be no use for studyed sermons and their rhetoricall conn'd discourses , by which they have laboured to tickle the ears and please the fancys of their hearers , and have done all , their art or eloquence could , to reach the natural affections of people . but now the lords chosen people that are taught by the true shepherd jesus christ , have learned to know his voyce , from the voyce of a stranger , and to feel more of the true life of jesus christ , raised up in their hearts , by a few words spoken from that life , though it be but in a homely way , by a trades-man , or a poor handmaid , then ever they sensibly felt by the most eloquent and meer artificial preachers , that are strangers to this life : and therefore it is but little wonder , though these men stretch forth , and employ the most of their rhetorick and parts to declare against us both in pulpit and print . for they homologate that word , which erasmus spake concerning luther , that it was a hardtask he had taken in hand , seing the popes mi●re and the monk● bellys stood in the way . so it is with the lords witnesses in this day , their work would be easier in promoting the true reformation of gods worship and people , if the pride & greedyness of the clergy , their esteeme with , & power over the people , their stipends & set rents were not concerned : for they walk no further by scripture rule ( though they call it their onely rule ) then the scripturs do stand with their interests . hence though there be no warrand to admitt of any to be members of the christian church , but true believers , that know upon what ground they owne the christian faith , yet they will have all the subjects of the nation ( whether they have any evidence of faith , or not ) to be members of their church , that their power may be of as large extent , as that of the civil magistrate : yea without any scripture warrant , they take infants to be members , by sprinkling them : & though they have no better warrand , for joyning men and women in marriage together , then a popish canon ; yet such is their love to have a hand in all the concernments of the people , that they must needs be the instruments , against which , with many more of this nature , we beare our testimony , and therefore no wonder they rage so much against us . now there being no formall charge in all the said bitter postscript , set down against us ; but that false one , that we put a false christ in stead of the true iesus , deny christ to be the second person of the trinity , & iesus the son of mary to be the true christ alone , &c. as he goes on in that pag . without any proof , it shall here suffice to say ( those things being so fully answered in this following treatise , and also in other books of our friends ) the lord knoweth we are shamelesly traduced & slaundered in this matter , as in most of other things charged upon us , by our adversarys , and it can not be but strange to me , that any who pretend to be christians , or gospel-ministers should be so impudent , or otherwise so grossely ignorant ( if not malicious ) in their calumnys , seing it hath so often been published both by word and writ , and in print that we owne no other saviour , but iesus christ borne of the virgin mary and crucifyed at ierusalem , and that the lords people never had , have or ever shall have remission of sins , but through the meri●s and vertue of that precious blood and sufferings , which our lord iesus the onely begotten son of god did undergoe and shed at jerusalem , that he is true god and man , yea what ever the holy scripturs of truth do witness concerning him that we dearely owne with our souls and hearts , avouching with a firme faith , that the same christ hath given a measure of light to every man , joh. : . tit. : . which is of a divine , supernatural , substantial being ; a beame and ray of his blessed spirit to convince the world of sin and duty , sufficient to bring all men to salvation , being joyned unto , and rightly improven , according to the testimony of many places of holy scripture , which call him the light of the world , and a light to inlighten the gentiles , the true light that enlightens every man that cometh into the world ; and that the grace of god that brings salvation hath appeared unto all men , teaching us that denying ungodlynesse and worldly lusts , &c. this is the free gift which christ hath purchased , rom. : . and therefore ought to be taken heed to , and believed in , as iohn : . for christ is given to be a leader to his people , and hath promised to be with them to the end of the world , and this is by his spirituall and inward appearance in the hearts of men . and , becaus we beare our testimony to this appearance of christ in us , shall we be therefore thus malitiously traduced by such prejudicated men ? i shall wish no worse to him , or them , but the lord forgive them , and open their eyes ; seing i know some that have been little inferiour to them in prejudice , in a day , to whom god hath shewed mercy , and therefore my bowels are moved for such . this man also chargeth us , that we are greater enemys to none , then to the faithfull ministers and eminent labourers in the gospel , as he doth expatiate at large in the beginning of that page in the postscript . to which i reply ( passing by his ungodly and unchristian expressions and epithetes ) that we have ever had a reverent esteeme of all faithfull ministers , that in simplicity and sincerity of heart have endeavoured to preach the gospel ; though in many things short of these blessed discoverys god hath manifested to us , and we do remember them , that were such , with that due respect , that becomes , as having been faithfull according to their measure in their day , and were blessed to be instruments in gods hand to the good of many , that in singlness and sincerity of heart , did heare them . but it is not the duty of any christian to stand still , and shut out any further discovery then they attained unto : for as all the degrees of the apostasy came not at once , nor with the first or second trumpet , rev. . so neither is the reformation to be compleated by the first or second vial , rev. . and therefore though they studyed sermons , yet many of them at times spake , as the lord gave it them : witnesse iohn knox , who told the queen of scotland when she was threatning him ( as alexander petry , in his history of the kirk ▪ sheweth , pag. . ) that in the preaching place he was not master of his own tongue , but behoved to speak as god commmanded him , &c. so many good men , after the reformation from popery , could be instanced , who have born testimony against studyed sermons , and leaning to their notes , and limiting the holy spirit . i shall for this give but one clear instance , amongst the first reformers , for all . franciscus lambertus avinionensis in his book de literâ & spiritu . tractat. fol. . printed . his words are these , summè autem de vita , ne sequaris morem hypocritarum , qui ferme de verbo ad verbum quicquid dicturi sunt , scripserunt , & quasi recitaturi aliquot versus in the atro cum tragoedis totam concionem didicerunt : & postea cùm sunt in prophetandi loco , or ant dominum , ut linguam eorum dirigat , sed interim claudentes viam spiritui sancto , definiunt se nihildicturos , praeter id quod scripserunt . o infelix prophetarum genus , imò vere maledictum , quod à suis scriptis aut meditatione , non à dei spiritu pendet ! quid pseudo-propheta or as dominium , ut spiritum det , quo loquaris utilia , & interim spiritum repellis ? cur praefers tuam meditationem aut studium spiritui dei ? alioqui cur ipsi spiritui non te committis ? fol. . he adds , sed tu quisquis es , si verè propheta dei es , docebit te spiritus domini , quod sanè prophetes . which englished is thus : but chiefly be thou aware that tho●u follow not the way of hypocrits , that have writen down almost word by word whatever they are to declare , and even as stage-players , that are to repeat some verses upon a theatre , they have learned and got by heart their whole sermon , and when they are in their pulpits , pray that the lord would order or direct their tongues , but in the mean time shutting up the way to the holy spirit , determine to say nothing but that which they have written . o unhappy kind of preachers ! yea really accursed , that depend upon their own writings or meditation , and not upon the spirit of god. thou false prophet , why prayest thou to the lord , that he would give thee his spirit , by whose assistance thou mayest preach profitably , and yet in the mean time rejectest the spirit , why preferrest thou thy meditation , or study to the spirit of god ? otherwise why dost thou not give up thy self to the holy spirit ? but thou , whoever thou be , if thou art a true prophet of god , the spirit of the lord will teach thee what thou ought safely tò preach . i have set down this at large , that all sober people may observe whether the national preachers , or these call●d in derision quake●s , are in greatest unity with the fi●st reformers . to this pu●pose i might add that of calvin against the papists , in his i●stitut . lib. cap. . sect . . and severall other godly men since his time , which for brevity i omitt . but seing god has promised a compleat deliverance from babylon and all anti-christian idolatry and superstition , it is sad , that they , who profess to pray for it , and expect it , should oppose it , because it comes not in that way and manner , as they desi●e it . thus that in isay : , , . which was spoken of christs coming in the flesh outwardly , is fulfilled at this time in his inward appearance , for it is said , he shall grow up before him as a tender plant and root out of a dry ground , having no forme nor comeliness , when we shall see him , there is no beauty that we should desire him . he is despised and rejected of men , &c. because the discoverys of the truths of god , which he hath revealed to these despised people , called quakers , are not come out with the authority , which a general assembly , &c. had , and they are a ridiculous people in the carnal eye , therefore they are all stigmatized by the wisdom of this world , as blasphemys and heresys , and so can not be received by many , who have been educated and brought up other wayes , even as christ said , luk : . no man having drunk old wine straightway desireth new , for he saith the old is better . and as upon this account many rejected christ and his doctrine , that were educated under the mosaical ceremonys ; so many now adays reject us and our testimony , because we are not a people in power and authority in this world , and bring new things , as to the worlds observation , which agree not with their education : and it is upon this account and the like , that we have been misrepresented by many , as the most odious and abominable people , that ever appeared . but god will vindicat his own truth in his own good time , and wipe away our reproach , and get us praise and fame in every land , where we have been shamefully used , zeph. : . and in the living hope and expectation of the lords glorious and gracious appearance for us , we are content to suffer , and beare the most ignominious and disgracefull epithets and characters , this author with many of his brethren hath put upon us , such as his calling quakerism an abyss of all abominations . satans slime , and the botch of bell . pure devilism . monstrous brood swallowing down the dung of all desperat and soul-destroying heresys , hatched in hell by the father of falshoods and ●yes . and whatsoever is any of these heresys most dreadfull and damnable , that is to them their darling , a piece of the black art ▪ peculiar to that tribe , dishing up the dung of hell : the stink of hell . blasphemys against god , christ , his spirit , his vvord , &c. a most odious vermin of black locusts , that ever croked upon the face of the earth . the sound of their blasphemous belchings is to be fled , as the very sibilation of the old serpent . doctrins of devils , as if in this one shape and size of enemies to the gospel , were gathered together and cemented all the severall partys , that ever abaddon and apollyon comanded in his severall expeditions against the prince michaël . matters void of the whole gospel of the grace of god , and of all that blessed contrivance of salvation by the son of god as a slain saviour . satans sole trustees and his only janizarys , with a multitud of such like characters , which were tedious here to relat . against which i shall take up no railing accusation , but as the angel rebuked the devil , the lord rebuke thee , satan . it was for the sake of some sober people in this city and countrey , that i wrot this , upon the first sight of this postscript , which was in the moneth , called iun last , . and now seing my dear friend g. k. hath since answered it more largely , and hath discovered the folly , malice , mistakes and partialitys of the author , i have yeelded to let it be set down as a preface to the reader , as my testimony to the precious truth , which the lord is manifesting in this day ▪ wherein he is about to discover the heels , and make bare the skirts of all that have transgressed by their iniquitys , ier. : . and if g. k. in this following answer hath dealth more plainly then will be pleasing to the author of this postscript , for which he may blame himself ( for the truth of god will not want witnesses ) yet i hope these , that are not byassed with prejudice and malice against us , will find he hath said nothing but the truth , and vindicated our principles by solide arguments from scripture , and from the unjust aspersions , t●at the author of the postscript would fix upon us . as for those that are prepossess'd with prejudice , what their tohughts will be , i shall leave them to the lord , for , as one saith , periit judicium , ubires transiit in affectum , where the affection is forestalled , the judgment will never be just . but i wish all may be so charitable to their own souls , as to make an impartial and diligent search after truth , and not relie upon the testimony of man , especially of that kind of men that any have in most of their controversys against us , been found such gross and palpable slaunderers and calumniators , that it may seeme strange , that ever such impostors should be any more hearkened unto , when they have been so often discovered in their bold and impudent lyes , even to the conviction of many , that are ready to receive all that comes from them as truth . but the cause is the lords , and in his good time he will vindicat his people , and his own truth , no less now , then in former ages . blessed are they that are not offendded in christ , who has been a stone of stumbling and rock of offence to the wise professing iewes , and foolishness to the ignorant & vain gentiles . however this may be constructed , it is my real desire to the lord , that all testimonys , that come from any of us , whether by word , or writ , may tend to nothing but the true conviction and conversion of the opposers , and edification of all the upright in heart , that love the prosperity of the kingdom of jesus christ on earth : this is the sincere desire of him , who is a real friend and wel-wisher to the souls of all men . alexander skein . from the tolbooth of aberdeen , where i am prisoner for the true liberty of all christians : the of the moneth , called february . / . section . . separation from the nationall presbyterian church no provoking sin why god , should give them up , who did so separat , to the delusions of sathan . . but a further step of reformation . . the inconsistency of this presbyterians high commendations of s. r. and of his epistles with the presbyterians doctrin , that immediat revelation is ceased since the apostles dayes . . other book● more wort●y of commendation . . that immediat revelation is not ceased . . a deceitfull distinction , of some presbyterian teachers , refuted . in my answer to this postscript i shall not repeat all his words , for that is needless , the book being current in the hands of professors , but onely mark the most remarkable , and he that will , may be at the paines , to read the passages at more length , in the book it self . pag. . lin . . thou art desired to take notice t● what dreadfull and strong delusions such who were ring-leaders in this separation &c. answer he meaneth some persons at aberdeen , who some years agoe did separat from the nationall church , in the time of the presbyteriall government ( so called ) onely as to the use of these externall signes of bread and wine , being so burdened in their consciences , even in that dy , to partak with such and eat with them , at that they judged to be the table of the lord , many of whom were openly known to be scandalous , and these passed under the name of independents , or of the congregationall way . now this so small a separation , this nameless author doth ●o aggravat , as if it were the main and greatest provocation why the lord , as he judgeth ▪ did give them up to the ●trong delusions of quakerism . but why may we nor much rather conclude that the lord regarding their sincerity , and tenderness of conscience , in making that separation , such as it was , did reward them with a further discovery and sight of some precious truths formerly hid from them , which though this author calls strong delusions , we know are no delusions at all , but most , usefull & comfortable truths ? but if falling into quakerism be such a proper and peculiar punishment for them who separated from presbytery , so called , how is it that so few of that separation , i mean of them called independents , have joyned with the way of quakerism in england , but have been so great persecuters of it , that in new england , the independents [ being gone from their first tenderness and sincerity ] did put four persons called quakers to death [ for no other cause , but that they were of that profession , and returned to that place after they had banished them , for worshiping god , as the● were perswaded in their consciences ] a crime more barbarous and cruell , then i have heard of committed by any called prote●tants upwards of some scores of years ? also how cometh , it that so many in this nation , are become quakers so called , who were presbyteriants , and immediatly out of the presbyterian way , came to be quakers ? and some , who were once of the episcopall way left it , and became presbyterians , and afterward quakers ? and some from the episcopall way have immediatly become quakers ? but is this a just ground for them of the episcopall way to conclude , that their ●eparation from episcopacy to presbytery was such a hainous sin , that it provoked the lord at last to give them up to the strong delusions of the quakers ? i am sure the episcopall men have as good reason to make such a conclusion against the presbyterians on this bare account of separation : yea and the papists against protestants , for some , who are now quakers , were once papists , and afterwards became presbyterians , befor they became quakers . have the papists therfor just ground to conclude , that the separation of those persons from popery to presbytery , was the sin that provoked god to give them up to the strong delusions of quakerism ? i know the● will be as ready to make such a conclusion , as the presbyterians can be , but indeed who will view the matter with a spirituall eye , will see the wonderfull goodness of god , in his leading , on the soules of them , who most love him , out of babylon , by those various steps of separation , one degree after another , till he hath brought them to zion . . these are they who follow the lamb whithersoever he goeth , and some of these , whom he calleth the ring-leaders of this separation , after they had walked faithfully and religiously in that way called in derision quakerism [ wich is nothing elce but pure christianity restored again , unto the world by the mighty operation of the power and spirit of god , after so long and so dark a night of apostasy ] have finished their course in that way , and are now at rest with the lord in the heavenly mansions , who , both at their death , and many times before , gave powerfull and living testimonyes of gods accepting them , and giving them more manyfest and sensible enjoyments of himself , and blessing them more abundantly , with the fruits of holyness & righteousness and victory over corruption , in that despised way , then formerly they ever witnessed , although their experience of any things , that were true , among them called presbyterians , was not short of many , if not of the most of them even in that day . pag. . l. . that which this great seer [ much upon his masters secrets , because he had frequent access , to lean his head upon his breast who come ou● of the father's bosom ] foresaw would follow upon this turning aside , and fall upon the head of such forsakers of a church so often honoured , by receiving signall testimonys of the great bridgroom's love towards her as his spouse , &c. answer . . i wonder how this man hath the confidence to call this author a great seer , and to tell us of his being much upon his master's secrets , becaus he had frequent access to lean his head upon his breast , who came out of the father's bosom , for these and such like expressions do plainly imply immediat revelation , and that s. r. was a prophet , and had the spirit of prophecy , in the same sense , as any of the prophets , who were pen-men of the holy scripturs , for what higher elogies could be given to any of the most eminent prophets , then these here and elsewhere given by him to this author ? and here i shall set down some other expressions parallel to these in the postscript , or rather surmounting them , to be found in the epistle to the reader , whether one man hath writ that epist●e , and the postscript is not materiall to inquire , seing doubtless they are both of one profession , if differing persons , and he that writes the postscript , ownes the epistle to the reader . in the beginning of that epistle , he tells us , considering how little need master rutherford [ as he calls him ] his letters have of any mans epistle commendatory , his great master , whom he served with his spirit in the gospell of his son , having given them one , written by his own hand on the hearts of every one , who is become his epistle , &c. this is the very same commendation , that the spirit of god giveth to paul , who was not behind the chiefest of the apostles , as you may read , . cor. : , verses . and indeed this is the greatest ground why we believe the scripturs to be divinely inspired , becaus the inward testimony of the spirit of god , which is the epistle commendatory written by gods own hand , upon the hearts of believers , is the seal of confirmation unto the scripturs , as being divinely inspired and seing god doth give the same seal , as this writer plainly affirmeth , to s. r. his epistles , that he doth to the epistles of paul : will it not prove that s. r. his epistles are as really divinely inspired , as paul's epistles were , and then why may not s. r. his epistles be put into the bible , with paul's epistles ? this question is the more pertinently put to this man , and these of his profession , becaus they do so argue against us , the people called quakers , that if any of our words or writings be divinley inspired , then we equal our writings to the scripturs . for this cons●quence , if it hath any weight at all , doth as much fall upon their heads , as upon ours , and if they do still make a difference betwixt the one and the other , although both divinely in●pired , can not we do the same ? but he proceedeth in his admirable commendation of this book , thus , as being a piece ( the holy scripturs being set aside ) equall to any the world hath yet seen , or this day can shew , in respect of the spiritualness of it . a friendly testimony indeed ! i remember the presbyterians had wont to commend calvin's institutions above any book in the world , next to the scripturs , according to these latine verses , made on them , praeter apostolicas post christi tempor a chartas , huic peperere librum secula nulla parem . and i have heard an eminent presbyterian preacher in his pulpit commend the confession of faith , with the larger and shorter catechism , set out by them , called the assembly of divines at westminster above all books in the world , except the scriptur . but now both calvin's institutions and the confession of faith , must give place to s. r. his epistles , yea and most books in the world besides . i write not this to lessen any due worth , that belongs to s. r. his epistles , for i acknowledg , having read them all over once , and many of them severall times , i find many savoury expressions in them , that savour of that blessed life of christ revealed of god in my heart , yet i must needs say , i find also very many unsound and unsavoury expressions in them , that the life and spirit of christ doth not onely not beare witness for , but against , as i may afterwards shew . . & i do really believe that there are divers books in the world , besids the scripturs ( nor shall i bring into the compari●on , our friends books , lest any say , i am partial ) more sound , and more spirituall , then this book is , and which are more profitable to direct the minds of them , who are strangers to christ , where , or how to find him , little or nothing of which i can find in all this book of s. r. onely somewhat of his own experience , but i can not find in him any certain and clear directions , certainly and in●allibly directing strangers how to attain to the least true spirituall experience , nor can i find the least hint or shaddow of a testimony in all his book to the saving power and efficacy of that universall light of christ , wherewith christ hath inlightened every man that cometh into the world , which blessed , heavenly , divine testimony i find in many of the ancients , for which cause a few lines of them are of more value to me , and all who love gods vniversall gift , then this whol book of s. rs. and i question not but many , having as much of a spirituall tast and discerning , as any presbyterian , will affirme , that the writings of not onely augustin , and the like ancients , but of later writers in darker times , as of bernard , thaulerus , thomas a kempis , and that little booke called the dutch or german theology , are fully as ●pirituall , though i am farr from justifying any errours in these books , as neither do i the errours in s. r. his epistles . and although i know the presbyterians , some of them as have seen and read the dutch theology account it a most dangerous book and full of bla●phemyes , as i. l. did call it expresly to i. s. whereof both b. f. & i were witnesses in holland , yet luther doth commend it as one of the best books he had met with , next to the scripturs and augustin , and teaching more sound divinity , then all the divines in germany or any where else in that time , and he wrot an epistle commendatory of it , which is prefixed to it in some editions , a printed coppy whereof is by me , but of all this mans commendations , this is the most high and admirable , that followeth in his epistle aforesaid , where he saith , so that in respect of us , this angel of the church speaks , as one standing already in the quire of angels , or as an angel come down from heaven among men , to give us some account of what they are doing above . these words import not onely immediat new revelations , ( i do not say , of new evangelicall truths , not declared in the scripturs , for i acknowledg none such ) but also great abundance of them . and yet if we will believe the presbyterian confession of faith , published by the assembly at westminster , where s. r. himself was a member , those former wayes of gods revealing his will unto his people are now ceased , see chap. . sect . . and sect . . they exclude all new revelations of the spirit , and they tell us , the whole counsell of god concerning all things necessary for his own glory , mans salvation , faith and life , are set down in scripture . . and amongst other scripture testimonyes they abuse , to favour this corrupt doctrin , they cite heb. . , . god who at sundry times and in divers manners spake in times past unto the fathers by the prophets , hath in these last days spoken to us by his son , &c. and their scope in this place , is to prove from these words , that there are no prophets , that is to say , no men divinely inspired or immediatly taught of god in our days , but i have shewed in my book of immediat revelation , that this scriptur doth not prove that prophecy or prophets ( that is to say , men divinely inspired , who preach and teach by divine inspiration , and as they are moved of the holy ghost ) are ceased in our days , more then in the days of the apostles . for if it could prove such a dispensation to be ceased now , it would prove it to be ceased then , even in the days of the apostles , and that the epistle to the hebrews was not divinely inspired , which is absurd , yea this scripture rather proveth mor clear revelation then formerly under the law , god now speaking to 〈◊〉 by his son , or in his son christ iesus , who is in his people , and liveth and walketh in them , and also speaketh in them . but now if the presbyterians think , that this place doth prove that prophets are ceased , how comes it that they think s. r. not onely a prophet , but a great prophet , for he that is a great see● , is a great prophet , for the prophets are called seers , in scripture ? and for a further proof that the presbyterians think that men do not speak in our days by divine inspiration , see iames dur●am in his exposition on the revelation , pag. . where he telleth us , that the words of the revelation are the last words , which god hath spoken unto his church . sad tidings ! that for above this sixteen hundred years , god hath spoken no words to his church , or hath had no prophets since iohn , who wrot the revelation but iohn himself was not of that mind , nor belief , for he prophecyed of two witnesses , that should prophecy a thousand two hundred and sixty days , even all the time of the apostasy : also iohn heard many voyces , coming out of heaven , long after him , and he telleth us not onely of the presence of the son of man in the midst of the golden candlesticks , but also of his voyce , which was the sound of many waters , also he saw the new ierusalem coming down from god out of heaven , and that the● of this city should see his face , and not need t●e light of a candle , nor of the sun , becaus the lord god shall inlighten them , which divers protestants understand of a church upon earth , p●rticularly thomas brightman , who doth expresly affirm , that the goodness of god shall shine forth in ● greater manner , then can be ascribed to any means so that men shall appear divinely inspired . but if god hath spoken no words to his church , since iohn's days , his words being the last , how comes it , that this presbyterian threatens us with s. r. his predictions , or of what he did foresee , would fall upon the heads of the forsakers of the presbyterian church ? for if this prediction of his , be not from the lord , we have no cause to fear , yea we know by blessed experience , it was not from the lord , for since we left that corrupt way of the presbyterian worship , and their corruptions in doctrin and disciplin , we have found the more abundant blessings of god from heaven to fall upon us , and we have enjoyed more of the presence of christ , since our separation from such a corrupt church , then ever formerly we knew , yea many of us that knew nothing , before our separation , what the enjoyment of christs presence was , are now come to know it , since we were separat from them , as a national church , although we are not , nor ever were , in spririt separated , from these few scattered ones , amongst them , that fear , or love the lord in the least measure , these are our little sister , that we pray unto god for often , and we have unity with them in every good thing , that is in them , and are only separated from the evil where ever it is , in our selves , and in all persons every where . and the lord hath let us see in his divine light that the nationall presbyterian church , at her best , was never a purely constitut church , nor ever had the pure forme of the gospell church , according to the pattern in the mount , nor was the doctrin of the gospell purely taught among them , onely some things they taught , but they did not know the truth , in some of the most weighty doctrines of the gospell . and when the lord raised up a sinceer ministry , directing to a more pure way of worship , and preaching the doctrin of the gospell more purely , then any of the presbyterian preachers did , i mean some of our brethren , whom the lord sent among them , faithfull labourers indeed , divers of whom since have put of the earthly tabernacle , and their soules are at rest with the lord , i say , when these came among them they opposed them , and stirred up the people against them , and such of the people who received them , and their testimony , they excommunicated in the west of scotland , and none were more active and industrious , in stiring up both people and rulers in that day to banish imprison , and persecute the true servants and prophets of the most high god then the presbyterian ministry , so sadly were they de●erted of god , both in england and scotland , and the common objection that both teachers and people made against our friends in those dayes , was this ; who gave yo● a call to come and preach among us ? and when they saw that many of them were unlettered men , as to the languages and heathenish philosophy , they cryed out against them , as not being fitt to teach : and when our friends answered they mere taught of god immediatly , by the divine i●spiration of his spirit ; and by that also they were called . then they cryed out blasphemy , and delusion . there are no prophets , or men divinely inspired , or immediatly taught and called since the apostles days , divine inspiration , and immediat teaching and revelation ceased with the apostles . and yet now they are not ashamed to alledge , as if some of themselves were great prophets and seers . . but i remember a dec●itfull distinction , that iames dur●am hath in his exposition on the revelation , that prophecy , as it is taken for an immediat revealing of gospell truths is now ceased ; but he acknowledgeth that god may in an extraordinary way indue some with a spirit of prophecy to foretell things to come● and he mentioneth some , of our nation that had the spirit of prophecy in former times . this i say is a most dec●itfull distinction , and altogether without any reall ground from scripture , as if god would reveal himself to his church , by immediat revelation as to things of a lesser moment , and not reveal himself theirunto , as to things of greater , yea of the greatest moment , such as the truths of the gospell are● but we plead not for any immediat revelation of new gospell truths not formerly revealed to others , or not declared sufficiently in the scriptures : but we say , it cannot suffice unto us , that the truths of the gospell have been immediatly revealed unto others , and from , or by them at second hand declared or reported of unto us , but we need to have the same truths of the gospell , especially such as belong to the inward testimony , experiences and feelings of life , as immediatly revealed unto us , as they were unto them , otherwise our faith and knowledge should be meerly humane , traditionall , historicall , and but after the letter . and although what belongs to the historicall part of the scripture , and particularly concerning christ his outward comminginto the world , his outward birth , life , sufferings , miracles , death , return to judgment , be indeed made known unto us , by the scripturs testimony , yet it is the blessed ●●fe and spirit of christ iesus immediatly revealed in our hearts , and the shining of his heavenly and divine light in our inward parts , that both enclines us , to beleive the reports which the scripturs give us , of things , to be true , and also opens our understandings to know , and see unto the great and blessed advantage of them , and unto the spirituall intent and signification of the things that belong unto the history itself . section ii. . presbyterian teachers assume the title of master , and yet give it not to the apostles . . s. r. his alledged prophecy against those in aberdeen who seperat from the nationall presbyterian church , of no weight . . divers remarkable instances of s. r. his declining from that good condition , he was once in , and also from his own principles . . s. r. his prophecy inconsistent with the presbyterian doctrin of once in grace and ever in grace . . as also with his own judgment that some independents were gracious men . but whereas this writer threatens us with a prophecy of this great seer ( whom he cals master rutherford , ) [ but why should he call him master rutherford , seing that i can not find that he , or his brethren gave this title of master to any of the prophets , or apostles ? i wonder wherefore they are so angry at the title of lord bishop and yet so allow the title of mr. unto their own teachers , seing christ did as expressly forbid the one , as the other . ] . let us examin what weight is in that alledged prophecy , he told them who had gone from the presbyterian way towards the independents , they would not stand or remain there , and this , saith this post-scribe , is fullfilled , for they are proceeding now to joyne with the people called quakers . but if this be any prophecy , it may be such an one , as to this particular , as was that of cajaphas the high priest , who said , it was expedient that one should dye for the people : but he understood not his own prophecy , so nor hath s. r. for he meant , that they would goe into more errors , whereas the truth is , they onely were advanced further into more clear discoveryes of truth , supposed by him and his brethren to be errors ; and that s. r. as to this particular , was as blind and dark as cajaphas was , as touching christ , i have not the least question , and indeed , if we will consider the particular time wherein s. r. wrot this epistle to these well meaning people in aberdeen , it will much help to clear it unto the impartial , how much he was then in the dark himself . know therefor reader , that when s. r. wrot this epistle to them in aberdeen , it was not in the time that he had these fresh and lively enjoyments of gods presence , and power , which he had formerly in his more pure times , wherein he both experienced , and declared of immediat revelation and the spirits immediat teachings , as his epistles abundantly witnesse , and as i intend to show in its proper place , but it was after he had in a manner altogether lost those blessed injoyments , and was become exceeding dark , and barren , which thing ●ay plainly appear by the straine of his epistles , writt in his later years , which to him , that hath the true spirituall discerning , and can savour words , as the mouth savours meat , do as farr come short and faill ( as in respect of life ) of his epistles he wrote in his best times , as a dark night falls short of a bright day , or as a cold winter of a warm and fruitfull summer . but let us hear himself , giving an account , of his inward condition , in his later times , in the . part of his epistles , ep. . he saith , but i am at a low ebbe , as to any sensible communion with christ , yea as low as any soule can be , and do scarce know , where i am , and do now make it a question , if any can goe to him , who dwelleth in light inaccessible , through nothing , but darknesse . and a little after , but what shall i say , either this is the lord making grace a new creation , where there is pure nothing , and sinfull nothing to work upon , or i am gone , i should count my soule ingaged to your self , and others there , with you , if yee would but carry to christ for me a letter of cyphers , and non-sense ( for i know not how to make language of my condition ) onely showing that i have need of his love . againe in the . part ep. . he saith but for me , i neither know what he is , nor his sons name , nor where he dwells . i hear a report of christ great enough , and that is all . o what is nearness to him ? and in this epistle he not onely acknowledgeth his own great deadness and dryness , but that it is a generall thing over professors . o ( saith he ) where are the some times quickening breathings and influences from heaven , that have refreshed his hidden ones ? the causes of his withdrawings are unknown to us . yet afterwards he pointeth , truly at the causes , saying , no doubt we have marred his influences , and have not seconded nor smiled upon his actings upon us . but let none mistake me , as if i judged that none of the faithfull servants of the lord did , or could , feell at times , withdrawings of sensible refreshment , or could not be under great heavyness at times , yea and sense of deadness , for that i most readily acknowledge : but then such times , are not of long continuance , where faithfullness is kept unto , but the lord quickly returneth unto them , and visiteth them againe with rich and plenteous visitations of his love and life , so that they can give frequent testimonies , of his living , and powerfull appearance in their soules , raising them up frequently over all heavyness , and though they have sometimes more and some times lesse of life , yet they have always some , are always in some sense of life , unless unfaithfulnes cause the removall of it from them : whereas it is manifest that the generall ●raine of s. r. his epistles in his later years holds forth ●uch a generall , and constant complaining and ●nguishing , as doth , without all controversy , ●emonstrate an exceeding great change in his inward condition , from better to worse , and that not onely , for an hour , or a day , or some days , but throughout . all which do plainly speak forth to me , that this sad and lamentable withdrawing of the lord's presence from him , and this so dark a cloud , that he was brought under , happened unto him , as the effects of his unfaithfulness to the lord , and as a reall judgment , or chastisement upon him , becaus of his not following on to know the lord more fully , but sitting down by the way , and opposing further discoveryes , and breakings forth of light in others , yea turning back again , and declining from what he once witnessed , of this i shall give ●ome manifest instances . . first : notwithstanding so many clear and evident testimonys , to be found in his former epistles , to god his immediat revelations and teaching● in himself , yet after all this , he joyned with the assembly of them , called divines ( though they may rather be called dry-vines , and blind diviners ) ● westminster , to oppose all immediat revelation , and to cry down the former ways of gods revealing himself to his people , as wholly ceased , since the apostles dayes , affirming that the whole counsell of go● was committed to writing . whereas in his forme● epistles , he plainly declareth , that he had the counsell and mind of god , in some things , not to be found 〈◊〉 scripture , as i may shew afterwards . secondly . although in his former years , as his epistles declare , he was exceeding zealous for privat meetings , see ep. . part . yet afterwards , he complyed with the members of the generall assembly at aberdeen to make an act , against all privat meetings , which did exceedingly gratify the profane , and sadned the hearts of the sober , and , as i heard , s. r. himself was displeased with the act , yet did cowardly comply to gratify the humor of his brethren , without giving any publick protest to the contrary , to which i may add : thirdly : his so fervent and hot opposing of further discoverys of god in both them called independents , and others , whom they invidiously brande with the name of sectaryes , as also upon the other hand : fourthly : although he complaineth sadly of the prelats their persecuting him , for his conscience , yet after , when presbytery got up , he joyned very keenly , with those , who persecuted the prelats , and banished them out of the nation , whereas he was onely confined , for some time at aberdeen , where he was very kindly received by divers , and this was the greatest persecution he did undergoe by the prelats , of whom he complained sadly . and in his ep. : part ▪ he regreteth his persecution , thus , our learned prelat ( said he ) becaus we can not see with his eyes , so farr in a milstone , as his ligh● doth , will not follow his master meek iesus , who waited upon the wearied , and short-breathed in the way to heaven , and where all see not alike , and some are weaker , he carryeth the lambs in his bosome , and leadeth gently those that are with young . but we must either see all the evil of ●eremonys , to be but as indifferent straws , or suffer no less then to be cast out of the lords inheritance . who seeth not , that what strength is in this reasoning ( as indeed it is strong ) was as fit against the prelats being persecuted by s. r. as it was against his being persecuted by them ? if the prelats could not see with the presbyterians eyes , so farr in a milstone , as their light doth , ( to apply s. r. his words against himself ) should he therefore persecut them , or 〈◊〉 up persecution against them , as he did , and wrote most bitterly against toleration for conscience sake ? and lastly ; addunto all this , that notwithstanding in the time , when presbyterians were low , and under sufferings , he wrote thus , to a great man , ep. part . i am not of that mind , that tumults or armes is the way to put christ on his throne : yet afterwards , how much both he and his brethren came to be of that mind , and to preach up fighting and armes as the way to reforme , many thousands yet living do wel know yea that they carryed on their league and covenant by force of armes , rather then by that meek way , l●●d down by christ. again it followeth in that epistle , or that christ will be served and truth vindicated onely with the arme of flesh and blood : nay , christ doth his turne with less dinn , then with garments rolled in blood . but how the word [ onely ] cometh into the former sentence , i do not understand , for it marreth the sense of the discourse altogether . i never heard of any professing christ , that truth was to be vindicated onely with the arme of flesh and blood , nay , the grosse●t sort of papists will not say so , for they will acknowledg , that preaching and writing are ways also , whereby truth is to be vindicated : if this be not an errour in the printing , it seemeth to be fraudulently put in , by the publisher , to excuse the presbyterians so much using the arme of flesh and blood , to carry on that , which they judged a reformation . and how much garments were rolled in blood , by the instigation of presbyterian teachers , the whole nation was a witness ; so that many thousands were made widows , and fatherless , by that warr , they stirred up the people unto , expressly contrary to the nature of the gospell . these instances show that s. r. his testimony , especially against any further discoverys of truth , has no wieght , he being so dark himself , and having so palpably contradicted himself , in divers things of great weight : nor should any think it ●trange , that s. r. should misjudge them at aberdeen , to whom he wrot that epistle : he never looked on himself , as infallible , nor do i think that his brethren judg all his sayings infallible truths , or divine oracles , otherwise they may be bound up with pauls epistles . but let us hear himself , ep. . : part ; the saints are not christ , there is no misjudging in him , there is much in us , and a doubt it is , if we shall have fully one heart , till we have one heaven : our star-light hideth us from our selves , and hideth us one from another , and christ from us all , but he will not be hidd●n from us .. it is no wonder to me , that s. r. found it so dark a time , to him , when he wrot this , for he was then at london , carrying on that dark work , the westminster confession and catechism , which crieth down all new revelations of the spirit , and crieth up sinn for terme of life : and in that large description , they give of god , out of the scripture , and of christ , they altogether omitt these two most excellent and significative , that god is light , and in him is no darkness at all : and that christ is the true light , that enlighteneth every man , that cometh into the world . it ●eemeth verily , the true light had small place in their hearts , that they did so altogether forget it . however it is wel , that s. r. confesseth , there is much misjudging in himself , and his bretbren . it is possible then , that he misjudged these sober people at aberdeen , as they wel know he did , for whereas he threatned , that if they did forsake the national presbyterian church , christ would forsake them , ( but s. r. is not christ , nor are all his sayings christ's ) these people have found more of christ , since that time , then before , and they may on good ground , better believe their own experience , then his rash uncharitable judgings . i write not these things in the least out of prejudice to s. r. his memory , or as if i did conclude , that he has not found mercy with the lord , god forbid i should harbour any such uncharitable thought , onely becaus the author of the postscript brings in his testimony , against those people at aberdeen , and layeth such weight upon it , i found my self more concerned in the love and zeal of god , to take some pains , to remove this stumbling block , out of the way of the simple , as becaus such a good man as s. r. judged so , of such a people , and of such a way , therefor it is bad ; which yet will have no more weight with those , that are truely judicious , then when the papists tell us , of their eminent saints , who had such holy lives , and witnessed so much of spirituall communion with god , and yet opposed the waldenses , as great hereticks , and cried up the church of rome , as the onely true church , will have weight with us , either to believe the one , or the other . and i do not question it , but bernard , who lived in the darkest times of popery , was as holy a man , and had as much , or rather more spirituall experience , as s. r. as his writings do declare to any , who have the true spirituall discerning , and shall compare bernard's with those of s. r. and yet the same bernard was a most vehement opposer of the waldenses , who were a good people , and bore a true and faithfull testimony in their day , according to the discovery , given them of god , against the idolatry and superstition of the church of rome . . but before i leave this particular , i shall take notice of another thing , that will serve not a little to discover , how weak s. r. his authority is , as to his peremptory conclusion , he made , concerning those few sober people at aberdeen , which was no less , then this , that if they did forsake the nationall church , christ would forsake them : which threatning the author of the postscript looketh upon , to be a divine prediction , confirmed by their since turning to quakeri●in , which he calls the abyss of all abominations . but i ask this author of the postscript , can any divine prediction contradict an article of faith ? if he say , nay , then i query again , is it not an article of the presbyterian faith , that none truely gracious in the least measure , can totally fall away from grace , or be totally forsaken of god ? this is their express doctrine ; whereupon it will follow , that none truely gracious can fall into quakerism , which he calls the abyss of all abominations , the ●otch of hell , yea pure hellism , and devilism , again seing their falling into independency , was the sinn , that provoked god ( as this author would have it ) to suffer them to fall thus , it is clear , that according to s. r. none truely gracious can turn independent , seing to turn independent , is to be forsaken of christ , as he doth positively threaten in his letter , and yet in the same letter , he telleth them of their work of faith , and labour of love and patience of hop● in our lord iesus , as also he tells them , of their being sealed unto the day of redemption , and having received the spirit by the hearing of faith. all which plainly import their being in a state of grace , and if either he , or the author of the postscript , think that after all this , they could fall away , so as to be forsaken of christ , they contradict their own principle . if he reply , that s. r. judged them to be saints , onely in a judgment of charity : i answer , by inquiring , whether this his judgment of charity was true , or false ? from his own spirit , or from the spirit of god ? for there is no midst . if he say , it was false , and from his own spirit , and not fro● the spirit of god , then surely these people , whom he so threatned , had no cause to fear , or look upon him , as a prophet , or divinely inspired , in the writing of this letter , seing he begins with a false judgment , that is confessed to be from his own spirit , and not from the spirit of the lord. and seing the author of the postscript will allow him to have been greatly mistaken , in his judging them to be saints , we may with as much ground , in all reason , judg him to be mistaken , when he did so threaten them , that christ would forsake them : but if they never had christ , how could he forsake them ? . we need not feare such predictions , as carry in their bosome flat contradictions , but s. r. did not think independency inconsistent with the grace of god , for ep : : part . he giveth an express testimony of some independents , particularly thomas godwyn ieremiah burroughs , that they were gracious men , so he telleth that he conceived of them : which abundantly proves , he thought men might be truly gracious , and yet independents , and mighty opposits to presbyteriall government , as his words in that epistle shew . section iii. . the presbyterian reformation not a matter to make so great a boast of , as the author doth . . that s. r. said in presbytry , the letter onely was reformed , and scarce that , and that god will not build his zion on that skin of reformation . . many thousands of the presbyterian church not fit to be members of a wel ordered humane society . . a precious life stirring among many presbyterians , especially in the west , years ago , and upwards . . the presbyterians did not goe foreward , but backward , and so provoked the lord. . the body , or generality of the presbyterian church full of ignorance , and guilty of swearing , drinking drunk , and other gross sins . . some , among the presbyterians , that belong to the true church of god. . a national church , as national , can not be a church of christ. . the presbyterian church deeply tinctured with the great sins of persecution and hypocrisy , . other churches , beyond the presbyterian , since the primitive times . now let us proceed to hear further , what this author saith , pag. . lin . . forsakers of a church , so often honoured by receiving signall testimonys of the bridegrooms love towards her , as his spouse , in rejoycing over her , with singing , and so frequently helped to give him testimonys of her endeared affection to him , as her head , husband , supreme lord and-governour . in this we may through grace humbly boast , nay despise or envy who will , we can not do less , without being guilty of the basest ingratitude , that we have not been inferior to ( o blessed be his grace , to whom we ow it , and it is for the commendation of his glorious goodness , we mention it ) whatever we were beyond , any church we know upon the earth . answer . . that this is not an humble boast through grace , as the author would have it , but a proud boast through flesh , i hope by the grace of god , to make appear . the apostle saith tim. . that in the last days perilous times shall come , for men shall be lovers of their own selves , covetous , boasters , proud , blasphemers , &c. having a forme of godlyness , but denying the power thereof , from such turn away . that the reformation of the church of scotland was not a matter to make so great a boast of , as this author doth , i need goe no further , for a proof , then to s. r. himself , who was so great a s●e● , in this man's account . . let us then hear , what s. r. saith , of the presby●erian reformation , ep. . part . . and this in the year . when presbytery was up most over the whole nation , and the bishops were all excommunicated , and fled . it is true ( saith he , in his ep● to iohn fennick ) in a great part , what ye write of this kirk , that the letter of religion onely is reformed , and scarce that ; i do not believe our lord will build his zion in this land , upon this skin of reformation , so long as our scumm remaineth , and our heart-idols are kept , this work must be at a stand . and therefor our lord must yet sift this land , and search us with candles , &c. this is a notable testimony , and it appears plainly unto me , that this iohn fennick , to whom he wrot , had a true sight of the defectivness of the presbyterian reformation , of which he wrot in a letter to s. r. and which s. r. did as freely acknowledg . in which testimony note these particulars . . that he saith , it is true in great part , that the letter in religion onely is reformed where take notice of the word [ onely . ] . that even scarcely the letter is reformed , so that the presbyterian reformation , was but as the skin of a mans body , wanting flesh , bones , and sinews . . that the presbyterian national church was not come to the true fundation of a gospell church ; which his words clearly hold forth . i do not believe ( said he ) our lord will build his zion upon this skin of reformation : therefor , not the skin , but some better foundation , not yet discovered to the presbyterians , must be that on which god will build his church , according to s. r. and indeed this abundantly proveth , that the presbyterians began too hastily to build their church , and did not follow gods method , so that the presbyterian church could not say unto the lord , as iob said , chap. : vers . hast thou not poured me out as milk , and curdled me like cheese , thou hast cloathed me with skin and flesh , and hast fenced me with bones and sinews ; thou hast granted me life and favour , and thy visitation hath preserved my spirit . but the national presbyterian church being onely letter and skin , having neither flesh nor bones , not sinews , how can it be a true church of christ ? how can it have life and spirit ? and surely that 's a great defect , for as the bare skin of a man , can not be called a man , so nor can the bare skin of a church be called a church . but . he telleth them of the remaining of their scum , and heart-idols , this sheweth they were no true spouse of christ , for he will marry himself to none , who keep idols in their hearts . and . he tells , that the land must be sifted , and searched with candles ; and surely that was very needfull , for the presbyterian reformation was but as a wide riddle , that did let through much more cha●● and straw , then true corn . i mean chaffy and strawy professors , to be members of the church . . many thousands of them really not deserving to be members of a wel ordered humane society , becaus of the grossness and scandalousness of their conversation ; farr less of such a divine fellowship , & common wealth , as the true church of christ is . i do not in the least doubt of it , but the lord had in that day , as i believe he now hath , many , that were precious untohim , among them , called presbyterians ; and did , and do belong to the catholick and universall church , even as i believe , god hath many such , not onely among them , called independents , and baptists , but also among lutherans , episcopalians , and papists . . moreover that about years ago and upwards , there was a very precious life appearing , and breaking forth among them called presbyterians , in some corners in this nation , especially in some places in the west , i do not question , yea it is abundantly sealed in my heart , that it was truely so : and happy had they been , if they had kept faithfull unto that ; for a precious tenderness there was , and a precious sense of life , and feeling of gods blessed power among them ; especially at their privat meetings . and also , this life and power did in a blessed measure attend some preachers , in those days , in so much as divers particulars were wonderfully reached & changed in some parts , & a good simplicity was in divers , so that i am fully perswaded it was a time of love , wherein the lord allured them , and led them into the wilderness , and spake comfortably unto them , or spake unto their hearts , as the words of the scriptur are . ( hosea , . ) and god remembred their simplicity and tenderness , and this first love and kindness of their youth was very dear unto him , although even in that day , there were many errors and weaknesses among them yet the lord winked at these things , pittying them , for his seeds sake , and with a regard to that honest simplicity and love that was among them ; who had they continued faithfull , to that manifestation , which was as the dawning of the morning , no doubt the day of the lord would have arisen among them and the true light would have shined in that brightness , as to have discovered unto them , those errors they should have forsaken , and these truths they should have embraced . . but alas ! this glory of god did not long continue to appear among that handfull , who in measure saw it , and tasted of the sweetness of it , but they not following the lord , in his further requirings , and leadings , but standing still , and in divers things going back again ( as i have shewed in divers particulars , in my book called help in time of need , printed in the year , . ) the lord was provoked to withdraw 〈…〉 presence by degrees , from them , till at last 〈◊〉 ●ecame opposers and persecuters of the sa●e appearance of god in others , rising up in more power and glory . but the greatest power and glory , that ever shined in this nation , in the purest and best times , since the first reformation from popery , reached onely some few particular meetings , and persons ; by which they came to have a sense of life , and feeling of gods power in their meetings . . whereas still the body of the national church continued full of thick darkness , knowing nothing of the power of god , and for most part extreamly ignorant of the very first doctrinal principls of chri●●ianity , as also they still continue at this day . nor was the strong current , and stream of profanity , ordinary cursing and swearing by the blessed name of god , drinking drunk , and other such scandalous practices , utterly inconsistent with the least measur of true christianity , ever stopt from running through the body of this nation : but exceedingly abounded ●n most places of the nation , even when the presbyterian doctrin worship , disciplin , and government had most sway . of the truth of this there are thousands of witnesses yet alive , but especially these ●wo abominable sins of ordinary swearing , and pro●aning the name of god , and drinking drunk still ●emained among the plurality of their church ●embers , among which , those called the com●ons , had their kind of swearing , and these , called ●he gentry , had theirs ; so that the ordinary way ●f swearing would not serve their turn ; but as they ●xceeded the commons in outward greatness , so 〈◊〉 thought it a property , to exceed them , in ●●earing more great and terrible oaths , and these 〈◊〉 called , gentl-man-oaths , which two fearfull 〈◊〉 of later years , with many more , especially for●●cation and adultery are much increased , and ●●ily increasing in that , called , the national church , ●●ich , if not prevented with repentance , the ●●rd will certainly punish , with great and sore judg●ents . . so that although i do freely acknowledg , that the lord had , and hath among the presbyterians some who belong to his true church , yet i cannot , i● the least , acknowledg , that ever the national presbyterian church was a true church . and that no● onely by reason of the gross and scandalous lives o● the farr greatest number of their church-members utterly inconsistent with true piety ; but also by reason of their constitution , way of worship , disciplin , and government . . which makes it impossible , that ever any national church can be a true church of christ , i mea● their sense of a national church , that is to say , 〈◊〉 national , so that simply , becaus men are natives and living in the nation , they and all their posteri●● must be members of the church ; and if they be 〈◊〉 willing unto it , they must be compelled . this is utterly inconsistent with the way , th● christ , and the apostles took to build the 〈◊〉 church , which began ( i mean , the primiti●● church in th● days of the apostles ) in particul●● persons and familys , and so spread more and mo●● yet never did take in , the whole body of a natio●● as such . it were indeed greatly to be wished , 〈◊〉 not onely this nation , but all nations of the 〈◊〉 were the true church of christ , but men should 〈◊〉 make such preposterous hast , to make nation● churches , by meer humane law and power ; 〈◊〉 they should wait on the lord , and joyn with 〈◊〉 ●o do it in his way , & by his power . for it is the power of the lord , that is to make the nations a willing people , and to bow them to a true subjection to the s●●pter , and dominion of christ iesus . bare humane laws , and edicts , and decrees will never do it , for indeed this hath been the ground and rise of all the persecutions , that have been in christendom , first in the times of the arian and eutychian emperors , and next , when popery prevailed , and popish emperors and kings made compulsive laws , and decrees , that all should joyn to the popish churches every where , which were national : so that this form of a national church under the gospel , is not from christ , and the apostles ; for all the primitive churches were congregational , and not national , upwards of the first three hundred years . yea i see no national church set up in the world , till after constantin , and though constantin gave great encouragment to all , to become christians , yet i find not , that he forced any , to take on the profession of christianity . but these , that will have a national church , they will have all others to bow to them , and joyn with them , and this giveth a natural and most necessary rise to persecution : so that all those , whom she can not perswade to take on her yoak , and become her members , the onely remedy in the next place , is to force and compell them , if she can ; otherwise her project is spoyl'd , & she will not be national . and as the national church is always a persecuting church ( it is her very nature ) so it must always be exceeding hypocriticall , seing it begeteth thousands to be its children and members , by the meer will and power of man , which onely makes hypocrits , for the true children of god ( who are the true children of the true church of god , ierusalem from above , who is free with all her children ) are born , not of the will of the flesh , nor of man , but of god : so that all , that are born of the will and power of man , are but bastards , and not true children of god , nor yet of the true church . . and indeed that the national presbyterian church was deeply tinctured with these two great sins of pers●c●tion and hypocrisy , we need seek no other instances , but what most men now living , in the nation , have seen with their eyes . they did not onely persecut the bishops , who did wel foreesee before hand , the cruel usage , they might expe●● from them , and therefore generally fled out of the nation , before they had opportunity to lay hands on them . but some of their party , that they got hol● of , they made them feel the dint , as namely , bishop wishart , who then was not a bishop , but onely of their party , this man they imprisoned , in the tolbooth of edinburgh , and used so hardly and unkindly , that he could hardly get any , to minister to his outward necessitys , but had almost perished with want of necessary things for his body . and the lord cremond , ( who was no clergy man , but onely a favourer of bishops , being then an advocat ) becaus he would not bow to their wills , was constrained to flee the nation . not to mention the fineings , and other oppressions , that many endured on that account , and the papists also , some of whom had almost their all swept away , and many fled . besides some few scattered ones , whom they called sectarys , they grievously persecuted , and threatned , as namely iohn garden of tillifroskie a baptist , whom they imprisoned in edinburgh , for a long time , and reduced to so great outward necessitys , that no body durst wel minister to him , what he wanted . but was the presbyterian national church any more favourable to their lawfull prince ? did they not also extend their power to the utmost against him , to compell him ? and what the sad effects were , which this produced , i am loath to mention ; so that none were spared , but all , great and small , must fall down , and worship this beast , as it was in the darkest times of popery : otherwise they knew what they were to expect . and it would saden a mans heart , to think , to what perplexity many simple-hearted men were brought , while things were carryed thus : on the one hand the kirk issued forth her acts , that people should do so and so ; and on the other hand the lawfull magistrat issued forth acts to the contrary ; and so the body of the nation was divided , some following the one , some the other , untill they ceased not to make the three nations a field of blood . and all this happened by that persecuting and compelling spirit in the presbyterian church , that is the very life of such a church , without which it can not subsist , as such . next , as to her hypocrisy , we need go no further , then the various changes of the farr greatest number of her church-members , and especiaily her teachers , one while episcopal ; again presbyterian , and to wheel round again , episcopal : and these changes all falling within a short time , even upon the self same persons , they who were zealous for episcopacy , and cryed it up yesterday , the next day zealous against it , crying it as much down , and then up again : one while preaching against festivall days , and set forms of worship , then for them , then against them , then lastly for them again . all this bewrayes horrible and detestable hypoorisy , especially in the teachers , who pretend to preach the word of god , and the truth of christ. whereas the word of the lord is one forever , and the truth is the same always , and is not yea and nay . and it is a thing , as manifest , as the light of the day , that the teachers , even of the presbyterian church , have been generally and for the most part , self-seeking , worldly minded and covetous men , who loved pleasures and riches , more then god. and this the m●gistrat did wel know , and saw the best way to prevail with them , was to bribe them , with augmentations and benefices , as they did in the year , and at divers other times , as they saw occasion . and in the time of great burdens upon the land of cesses and taxations , that many honest familys were redacted to great straits , by reason of these publick burdens , yet the presbyterian preachers table was as full as ever , his cup did overflow with outward abundance , he must bear no part of the publick burden , but the burdens of the people must be augmented to give him augmentations . but alas ! this presbyterian kingdom is now faln , and great is the fall of it , especially it falleth heavy upon such , as the author of the postscript ; who want those golden days , of gathering up their stipends and augmentations , but are fain to be at their purchase , or conform : which some have so much sense of shame still remaining in them , as suffereth them not to do , yet they fume and rage , and the honest , harmeless people , called , quakers must be the main butt and object of their wrath : but such paper bullets and darts that contain nothing ●olid , as this postscript , being full of horrid lyes and false accusations , will make little execution against us , but certainly return upon their heads , with shame and loss . . all this sheweth that the presbyterian church was not so glorious a church , as she did take her self to be : and many in the island , and elsewhere , on the one hand did judg the congregational churches farr beyond her : and those , called baptists , i mean the more sober kind of them , beyond both : yea the lutheran church , and the church of england , at lest as to divers particulars in doctrin , is really beyond her . but what shall i say , concerning the waldenses , who had all what the presbyterian church had , that was commendable , and divers other things● that they want , and wherein they do not imitat them , although they boast to be their successors ? for the preachers of the waldenses , were lay-men most of them , and wrought with their hands , as the teachers of the primitive church did , and had no s●t stipends or salarys , but preached freely , yea peter wal●● , the first , a most famous preacher of that people , was a meer lay-man , and had not philosophy , but was a merchant in the town of lyons in france , whose labour the lord did wonderfully bless , and the labour of such honest , plain , simple men , as he was . section iv. . that some good men have been in the presbyterian church , proves not , that she was a true church . . in the darkest times of popery , god raised up some good men , and prophets in the popish church , yet the popish church no true church of christ. . few sects but have had some good men among them . . the presbyterians in our days shamefully are declined from the footsteps and spirit of th●se antient good men , that were among them . . the presbyterian church guilty of treacherous practices . . christians should not make warr against the magistrat . . presbyterians sufferings not pure and cleanly . . the episcopal church had its sufferers and martyrs also . . the presbyterian church , especially their teachers have much blood-guiltiness upon them . . if the house of god under the law , was not to be built by men of blood , farr less under the gospell . . god will not honour the presbyterian party to build his zion , or gospell-church in this land. . yet he will make use of many among them , after he hath ●●ashed them from such bloody , anti-christian and unsound principles and practices . . of this they were warned , eleven years ago , in my book , called help in time of need , printed in the year . . the presbyterian church of scotland guilty of apostasy and spirituall adultery , proved fully out of s. r. his epistles . . s. r. his faith uncertain , and he doubtfull in his later days , concerning the covenant , its being made an instrument of reformation . . some other testimonys of great presbyterian teachers , that god had forsaken the presbyterian church of scotland . . but if the author of the posts●ript think to get a fame to the presbyterian church , becaus of some noted men for piety , that have been among them ; it is easily answered , that they did not ow this piety to the presbyterian church , but to the grace of god , which is vniversall , for the grace of god , that bringeth salvation , hath shined in all ( so beza translates it ) tit : : , . and this grace teacheth to deny ungodlyness , and worldly lusts , and to live righteously , and soberly , and godlily in this present world . and whoever in any age or place of the world joyned their hearts unto this grace , and did believe and obey its teachings , it made them good and pious men , so that they did excell others , in many good things ; although by reason of the darkness and corruption of the ages and places , where they lived , the prejudice of education and custom prevailed so farr , that they also were dark and ignorant in many things . yet the lord regarding their sincerity , winked at their ignorance in those things . and thus the apostle paul takes notice of some among the gentils in the time of heathenism , who were a law unto themselvs , and did by natur ( to wit , the divine nature of the word ingrafted in them , iames . or by their own nature , restored and repaired by the grace of god ( as augustin expounded that place ) the things contained in the law , & such was socrates among the gracians , whom iustin martyr in one of his apologys , did expressly call a christian , and classeth him with abraham , &c. . also all along the dark times of popery , the lord raised up some even in the very heart of the popish church , that excelled others in vertue and piety , and were as lights shining in a dark place , and witnesses to the truth , some in some things and some in others ; and yet even these men lived still in the popish church , and in too many things were carryed away , and tinctured with divers corruptions , and superstitions . of this illyricus in his catologus ●estium veritatis , giveth an account ; and the author of fasciculus temporum , with divers other historians ; and particularly our country-man alexander petry , in his church history from the year unto the year , as in the seventh century , gregory , called the great : and isidorus in the eighth century : iohn damascen , and aponius in the ninth century : claudius turinensis bishop of turin , and rabanus maurus , in the tenth century , ( a very dark age . ) theophilact arch-bishop of bulgaria and smaragdus a benedictin abbot in the eleventh century : berno and fulbert bishop of carnatum in the twelfth century : hugo de s. victore and bernard of clarevall in the thirteenth age : gulielmus bishop of paris , and ioachim abbot of calabria , in the fourteenth age or century : dante 's aligerius and robertus gallus ; this robertus gallus was a franciscan frier , and had propheticall visions , which were interpreted to him , by the spirit of god , there is a treatise under his name , printed together with the prophecyes of hildegardis , a woman prophetesse in the church of rome , of both whose prophecyes , fox takes speciall notice , in his martyrology . and in the fifteenth century vincentius a venetian , who also prophecyed against the clergy , and theodorick vrias : there was also another theodorick bishop of croatia , that prophecyed in this same age , that the church of rome should be brought to nought , and that iustice which hath been shut up in darkness , shall come into light , and the true church shall flourish in godlyness , more then she hath done . in this age also lived iohn huss , a pious and vertuous man , whom the papists burnt , as an heretick , and yet the same good man retained divers popish opinions . now in the sixteenth century , the reformation from the grossness of popery began by luther , in germany , and the lord raised up divers other instruments , in other nations , as in france , in england and also in scotland , and many worthy men dyed martyrs , and sea●ed to the truth with their blood , before the presbyterian reformation , yea some that were bishops in england , dyed martyrs , for the truth , as cranmer , ridly , latim●r . therefor , albeit i grant , that ther hath been divers pious men , among the presbyterians , & some who enjoyed communion with god in spirit , and some also who had a propheti●all spirit , and were accompanyed with the power of god , in their ministry , years ago , & upwards ; and were made blessed instruments of god , to many soules , in that day , to whom the lord gave signall testimonys of his love and of his admitting them at times , unto near communion with him : among whom were chiefly , iohn welsh , robert bruce , davidson and patrick simpson , and divers others , concerning whom , the author of the fullfilling of the scripturs , gives an account . and i do verily believe , they were pious men , and had precious feelings of the life , and power of god , which did at times accompany them , in their ministry , whereby many soules were reached , and converted unto god. and as touching some things , related by the author , concerning these men , i may afterwards in its due place , take notice , which will not a little make for the present testimony of the people , called quakers . but all this will not in the least prove , that the presbyterian natio●all church was the true church of christ , and needeth no further reformation from many thing● then it will prove , that the popish church was the true church of christ , which ( as i have already mentioned ) had pious and vertuous men , and some of them indued with the propheticall spirit . also the episcopall english church , in the dayes of q. ma●● had very excellent men , that were bishops , and some of them were burned for the truth , yet thi● proveth not that the english church was sufficiently reformed , or that those called puritans , who would not conforme to her , did sin , or were guilty of schisme . and i suppose the presbyterians will no● deny , but luther for piety and zeal , may be compared with any of these in scotland , and yet luther was no presbyterian , and the lutherans have had since luther , divers excellent men , of whom i ca● not forbear to mention iohannes arnd , who hath writt a more spirituall treatise of spritual doctrin , containing more spiritual and profitable doctrin , then any book , that ever i could see , writt by any presbyterian , and yet the luther●ns differr fa●● from presbyterians . nor should the presbyterians in scotland so exalt themselves , above all other churches , becaus some in their church were indued with a prophetical spirit , for as i have already mentioned , divers in the popish church had the spirit of prophecy , as fox , in his martyrology doth bear witness , & ● i must needs say , that as for spiritual doctrin , some mysticks among the papists , hav exceeded any p●esbyterian writer , that ever i could yet see . and to speak freely , that one little book de imitation● christ● , said to be written , by thomas a kempis a popish monck , is really to me , a more usefull book , for spirituall doctrin , then all the presbyterian books in the world , that ever i saw ; and i believe hath fewer errors in it . i except the last book , concerning the sacrament of the altar , becaus , for good reasons , it is judged not to be his , but a spurious birth of some other writer , and it is not to be found in some of the most ancient coppys . this little book of thomas a kempis hath had an exceeding great reception among protestants of all sorts , onely some peevish , narrow-spirited presbyterians can not endure to hear it commended , becaus , writ by one , that lived in the church of rome , in a dark time ; and yet the doctrin of it excell●th that of their most spirituall preachers . it is a most unreasonable thing , to cry up a faction , or party , or particular church , becaus of some excellent men , that have been among them , and perhaps zealous for that way . . for indeed few professions , or sects in christianity , but have had some excellent men in them . the baptists in holland have had some , also they had faithfull and zealous men , that dyed martyrs , and were put to death , by papists . and both independents and baptists in england , had some excellent men among them , whose labours no doubt the lord did bless with his presence . few hills so barren , but some exc●llent medicinal herbs grow upon them , and in their bowells there are some mines of gold and silver , and some deserts yeeld diamonds , and precious stones . so i shall most willingly grant , there have been holy and spirituall men , in the presbyterian church , that have known ●ommunion with god in spirit , in a blessed measure , and were faithfull in the talents given them of god ▪ and i believe , their soules are entered into everlasting rest , and their memory is as a box of precious oyntment , among others of the lord● witnesses in other professions and places of the world . and though they have been h●noured by receiving signal testimonys of ●he great bridegroomes love , towards them , as his spouse , in re●oycing over them with singing , and frequently helped to giv● him testimonys of their endeared affection to him , ● head , husband , supreme lord and governour ; yet i altogether deny , that such high commendation doth belong to the national presbyterian church , in the heap , or indeed to any considerable part o● her , for they , who had any measure of true piet● among them , did certainly beare as small proportion unto the body of the nation , as the white of the eyes , and teeth in an ethiopian , or black mor , doth unto the rest of his body . . but alas ! the presbyterians in our days , both teachers and people are sh●mefully declined from the footsteps and spirit of those antient good men , and this generation now living is no more of the true faith and spirit of these worthy men , then the iewes , that put christ to death , were of the faith and spirit of abraham . . but that the presbyterian church deserveth ●o such commendation , as this author gives her , as ●eing so frequently helped to give him testimonys of ●er endeared affection to him , as her head , husband , ●upream lord , and governour , we need goe no ●urther to bring witnesses , to confute this , then 〈◊〉 own treacherous practices , upon every occasion , 〈◊〉 had to shew her infidelity . for although she ●●yed up the presbyterian goverenment , as being 〈◊〉 a divine right , and the onely government esta●●●shed by christ in the church , yet at two seve●ll times , the national presbyterian church , when ●●elacy was imposed by the supreame magistrat , 〈◊〉 received it , and at lest in outward appearance , ●●atever she was in her heart , turned prelatical ; 〈◊〉 most shamefully conformed to that , which 〈◊〉 hath often called anti-christian . the first time was , when king iames the sixth ●ught in prelacy , which lasted about years . and the second time , when it was again introduced of late years , and is at this present day remaining . and i can not think , that the author of the postscript thinketh the national church of scotland , at this present time presbyterian , otherwise she is a great hypocrit , seing she doth outwardl● conforme to episcopacy : so that whereas there ar● reckoned to be in this nation , about a thousan● parishes , yet , so farr as i can understand , or learn● there is not one parish in all the nation , that 〈◊〉 k●ept it self intirely free from conformity . and it 〈◊〉 welknown , that the body of the nation is conformed to episcopacy , and the farr greatest number● the presbyterian teachers , conformed also ; 〈◊〉 some of them , who were zealous for presbyteri●● government , are become bishops . and inde●● they , who have not conformed , beare little or 〈◊〉 proportion considerable to them who have : 〈◊〉 the presbyterian non - conformist teachers have g●●nerally manifested base and unchristian cowardi●● in running away from their flocks , through fear suffering , and exposing them , to those , they 〈◊〉 to be wolves , and some of them are fled beyo●● sea , others lurk in corners here and there , 〈◊〉 keep privat conventicles , where many times 〈◊〉 preach sedition against their l●wfull prince , instigation of whom , that insurrection happ●●ed . . and some of them have printed books , in defence of the lawfulness of making wa●r against the suprem magistrat , in order to reestablish the presbyterian government , a way flat contradictory to the nature of the gospel , to the express commands of christ , and also to the practice of the primitive christians , to make any carnal or military resistence , so much as in their own defence , which lasted for hundreds of years , so that it is but of later times , that any professing the name of christianity , did offer to defend themselvs by carnal weapons , against their lawfull magistrats . during the ten persecutions , not so much as a shaddow of any such thing , is to be found in church history . and yet , as tertullian gives an account , who lived in the heart of those persecutions , it was not for want of number , or strength , that they did not oppose themselves in their own defence , but onely becaus they were christians . . and although suffering be a thing greatly commended , and also commanded under the gospell , and is as s. r. calles it , in one of his epistles , a great part of the ministry , yet i know not if the presbyterians can instance one single person of them all , since the late revolution , that have suffered , or do at present suffer , for conscience sake , in a pure and cleanly way : i mean for matters purely evangelical , and out of pure conscience ; for such of them , who did suffer , had not keept their hands clean , from too much incroaching upon affairs of the stat , and power of the magistrat , so that they had little cause to glory in those sufferings . . and if the presbyterians think , they have had any martyrs for presbyterian government , yet this will not commend their church above the episcopal , which hath had its sufferers also , who have suffered unto death ; and whose sufferings were as much matters of conscience unto them , as the presbyterians was unto them . yea the episcopal church gloryeth , that she had one of the most religious kings , that either then was , or had been in the world for many ages , a martyr for her , whose life was worth many thousands of others . . and in very truth , the presbyterian church will never be able to purge her self of the iniquity of the killing of many thousands , in the three nations , by the occasion of a most bloody warr , raised up through the instigation of the presbyterian teachers . i am fully perswaded of it , that the presbyterian church hath as much blood-guiltiness lieing on her head , unwashed off , as any people , called a church , that i know of in the world , next unto the bloody church of rome . and as she hath drunk the blood of many , so blood hath been given her to drink , and it is to be feared , that more will be given to her , as a just judgment from the hand of god , except she repent , and condemn that blood-thirsty spirit , that hath too much led and influenced her . and i am wel ass●red of it , that a bloody church is no●rue church of christ , for the true church of christ is washed by the blood of christ , f●om all lust or desire to shed blood : sh● can suffer her blood to be shed , for christ ; but she is white and pure from the blood of others . . the lord would not have david to build his house , becaus he had been a man of warr , and had shed much bl●●d . o! that the presbyterians could read the spiritual signification of this ! if the house of god under the law , was not to be built by a man of blood , ( although in the sheding of the blood of the lords enemies , he was allowed ) shall the house of god under the gospel be built by men of blood ; and who have shed so much of the blood of their very brethren , of the same profession , both as christians and as protestants ; onely differing from them , as to some small circumstances , and worldly matters ? surely nay . . and if there were no more , this one consideration might be enough , to peswad any man , that believes the scripture testimony , and hath the least ●rue understanding of the nature of a gospel church , that god will never honour the presbyteri●n party to build his zion , or gospel church , in ●his land : nay , from the lord god i have seen , and do see her rejected , from having any part , or portion in this honourable work . . although i do believe , the l'ord will make use of many among that people , but it will be after he has washed them , and purged from them the spirit of blood , and of much other filthyness , by his spirit of iudgment a●d of burning , that he will make them as stones of his building . but i know it from the lord god , by his spirit in me , and from the same i declare it , that the presbyterian church ▪ as such , and as holding such bloody and anti-christian , and otherwayes unsound principles and doctrines , shall never be honoured of the lord , to build his true zion in this land ; it is the word of the lord god in my heart , and the mouth of the lord hath spoken it , and sealed it again and again in me ; and their labouring to doe such a thing , shall be but as men labouring in the fire , and like unto them , who essayed again to build ier●cho . . and this i warned them of from the lord , about eleven years agoe , in my book , called hel● in time of need , printed in the year , whic● was a year before their insurrection in the west . yet i most assuredly know , that the lord will buil● unto himself a glorious church in this land , and therein i aggree with s. r. what he writs in divers epistles , as ep. . part . , a dry wind upo● scotland , but neither to fan , nor cleanse ; but out of all question , when the lord hath cut down his forrest , the after-growth of lebanon shall flourish , they shall plant vines in our mountains , and a cloud shall yet fill the temple . again , ep. . part . there shall be a fair green young garden , for christ in this land , &c. again ep. . i believe our lord once again shall water with his dew , the withered hill of mount zion in scotland , and come down , and make a new marriage again ; as he did long since . ( he addes ) remember our covenant . see also ep. . and : part ep. , and . and part : ep. . . but what means the matter ? these words of s. r. hold forth a great back sliding and apostasy of the presbyterian church , according to this great seer s. r. otherwise what nee●d of a new marriage : but let us hear him express his mind more distinctly , concerning this so highly commended presbyterian church . part i : ep. . he saith , we , wo , wo be to apostat scotland : there is wrath , and a cup of the red wine of the wrath of god almighty in the lords hand , that they shall drink , and spue , and fall , aud not rise again . and part . ep. . but this nation hath forsaken the fountain of living waters . and part . ep. . this is a black day , a day of clouds and darkness , for the roof-tree of my lord iesus his fair temple is faln , and christ's back is towards scotland . and part . ep : . yet more distinctly , my heart is 〈◊〉 indeed for my mother church , that hath played the barlot with many lovers , her husband hath a mind to sell her , for her horrible transgressions , and heavy will the hand of the lord he upon this back-sliding nation . all this , and much more might be cited out of his epistles , do prove , that s. r. had no such thoughts of the presbyterian ch●rch , which he calleth his mother church , in the time he wrot those epistles , which was at aberdeen , the best time he ever knew , and had great nearness unto the lord. . and whatever faith s. r. had of the lord his appearing again , to reforme the land , by the covenant ; yet we find , that in his later days , his faith was very wavering and uncertain , touching the covenant its being made an instrument of reformation : for thus he writs , ep. . part . i believe he comes quickly , who will remove our darkness , and will shine gloriously in the isle of britan , as a crowned king , either in a formally sworn covenant , or in his own : glorious way ; which i leave to the determination of his infinit wisdom and goodness . it seemeth he had some other way in his view , as possible , if not probable , which god would take to reforme the church , then the covenant , ( that instrument of so much blood ) hower this is certain , his faith was very uncertain about the matter now in his dyeing days : and he speaks not at all as any true prophet of the lord , in this matter . albeit the presbyterians generally are still so blind , and darke , that they positively judg , that the covenant will be a main thing , that god will make use of , to reforme the land , and that both covenant and presbytery will up again , where as s. r. is unclear in the matter . . and i could tell them of one of themselves , whom they judge no lesse then a martyr for the cause , that published his mind in print , before his death , some years , that god had forsaken their nationall church , and was not like to return to her again : and he answereth all the common reasons from sciptur , or the covenant , that seemed to prove , that the lord would return unto them , and plainly sheweth the weakness and invalidity of them . the book is in the hands of many which i have read , and i had it from the mouth of an honest faithfull man , that he heard iohn livingston , say , in prayer , lord since dumbar , thou hast spit in our face , and since that never looked over thy shoulder to us again . this is he , whom the author of the postscript , calls that great man of god , and this prayer he had in a certain family in aberdeen . and this is that church , that was such an apostat , and whom the lord had so forsaken by the confession of their chief seers , and who indeed was never a true gospell church , that we the people called quakers have forsaken , and we are resolved by gods grace never to return unto her , for the lord hath said unto us , let them come unto you , but goe not ye unto them , the lord hath added divers , who were among them , and under that profession unto us , and will add many more , yea thousands in due time , for the lord hath a precious seed to gather out from among them . and there are many among them , i know , who have true breathings after the lord , and these in due time the lord will regard , and bring them to his zion , which he has begun to build in great glory , even in , and among the people , called in scorne quakers . section v. . what is said against the presbyterian church in general , as national and as being so guilty of persecution and blood , is not understood of all that goe under that name , many among them being free of such crimes , and of a more sober spirit and principles . . an apology , why i frequently use the word [ presbyterian . ] . presbytery too good a name for them , unless with this addition pseudo-presbytery , that is pr●sbytery falsely so called . . the presbyterian church guilty of denying the true christ , who would exclud him out of the very saints . . the presbyterian church a foolish builder , and guilty of very bad and vnchristian doctrins . . the presbyterian church , although she pretend to be more for a spritual way of preaching , and worshiping , then the papal , or episcopal , yet upon the matter , she is not one jot more for the same , then they are , proved by divers instances . . two questions put to the presbyterians . . a list of the r●viling , false acousations and railing speeches of the author of the postscript , against the people , called quakers . . presbyterian teachers have not that credit now with many people , as to make them believe , whatever they say , with an implicit faith , as formerly they too much had . . and as to what i have said in generall against the presbyterian church , as nationall , and as being so guilty of persecution and blood , i understand it , not of all that goe under that name , for i doe believe many among them are altogether free of having a hand in such things , and are of a more sober spirit , and of more sober principles : but i understand it of a great faction and party of them , that did most prevail , and carryed away many simple wel-meaning people along with them , what by deceitfull perswasions , and what by fears : and i know many that were so carryed away , are now come to see the evil of these practices , and are resolved never to concurre in , or countenance the like of them again . but especially the presbyterian clergy and priesthood had the main hand and stroak in these disorders , and all to uphold their kingdom , and gratify their lust , and ambition . . and that i have so frequently used the word [ presbyterian ] or may afterwards use it , is onely for distinction's sake , becaus i know not how otherwise to designe them , yet i am farr from judging them to be true presbyterians , or that their classicall judicatorys were true presbyterys , such as were in the primitive times . and therefore presbytery is too good a name to give them , unless with this addition pseudo-presbyter● , that is to say , presbytery falsly so called , seing they have so positively denyed that which gives the very life , and being , either to any true church , or presbytery , viz , the immediat revelation , and 〈◊〉 teachings and leadings of the spirit of christ in every member ; so that as of old , there were , who called themselvs , iewes , and apostles and were not , so these presbyterians call themselves true pre●●●●erys , but are no more so , then a dead image of a man is a true man. and indeed who ever hath a true knowledge of either the gospell , or a true gospell church , will see , that with good reason , and good ground , we have forsaken the presbyterian and nationall church , and that not only becaus of her bad practices , but also for her bad , anti-christian and unsound doctrins in many things , she denying the real in-being and reve●ation of ies●● christ in any of her members , or indeed in any men in those days . . and although she falsly accuse us , as denying the true christ , yet i hope to make it apparent , that she , and not we , are the denyers of him , who would exclud him out of the very saints , and altogether confine him to some particular place : but this i intend to reserve till afterwards . . also she discovereth her self to be a very foolish builder , who maketh her foundation so narrow , and her building so wide , for no less , then the whole nation , she would take into her building ; yea all nations , if she could . and yet the true and saving power , and grace of christ iesus , which ●elongs to the very foundation of the church , she ●ill onely have it extended but to a small number of ●er members , and that the greatest part have neither ●eceived this grace , nor ever shall ; but are exclud●d inevitably from it , without their own consent , ●y gods absolut decree , that barreth them out from 〈◊〉 possibility of salvation , before they ever came 〈◊〉 the world . surely this is too narrow a foundaion for so wide a building ; and it is but a small ●avour to so many thousands of her members , than ●hey are not so much as under any possibility of salvation : yea it seems they are rather the worse , then the better , for being her church members , seing , to the boot , they shall be more guilty of condemnation , then the heathen , who never heard the gospel outwardly preached , and yet neve● a whit the more near unto salvation . these ar● sad tidings , she preacheth to her church members again , her most eminent saints , she leaveth the● still in the dirt , and mire of sin , for term of life and tells them , they can never be free from sin , i● this life ; but sin , and can not but sin daily , in though● word , and deed , surely , such un-christian doctrins , with many more could be named , an ground enough for any man , whose eyes are true● opened to leave her , and come out of her . . and though she pretend to be more for a sp●ritual way of preaching , and worship , then eithe● papists , or these , called the episcopal ; yet reall● upon the matter , she is not one jot more for th● same , then they are ; but doth fully aggre wit● them , in those principls , that in their very natur●● oppose all spirituall preaching and praying . for 〈◊〉 they say , that true grace or ptety is not essential to 〈◊〉 minister of christ ? she saith the same . do the● say , that men may preach and pray , without the spe●cial and immediat movings of the spi●it of god , an● while they thus preach and pray , they ought to b● heard , if having an outward call from the church she saith the same . do they say , that immediat calls are not needfull to preachers ? she saith the same . and in a word , i know not in the least , wherein she is any more a friend to the spirit of christ ▪ and to preaching and praying by the same , or wherein she is not fully as great an enemy , yea rather upon the matter , she is greater ; for i believe there shall hardly be found any council provincial , or general among the papists themselvs , that have so expressly and directly denyed and judged out , all new revelations and immediat teachings of the spirit , as the presbyterian church have done in their assembly at westminster : and indeed all praying by the real movings of the spirit of christ , being once denyed , and a worship without the spirit being set up , it is a meer circum●tance , whether it be in a set forme of words , yea 〈◊〉 or nay ; onely that which is for a set forme of words and a stinted liturgy ( the spirit being once exclud●ed by both partys ) seemeth to be less sinfull , and al●o less scandalous , for he that prayeth by his set ●orme , is out of all hazard to use words of non-sense ●nd blasphemy , providing the set forme contain ●othing but sound words : whereas he , that pray●th onely out of his imagination , ( for out of what else ●oth he pray , seing he doth not so much as pretend to ●eceive his words from the spirit ? ) is really in this 〈◊〉 and it is wel known , how oft some have really spok non-sense and blasphemy , who had no 〈…〉 better guid , then their own roaving imagination , when they said their prayers ; and many times the people , in stead of being moved to seriousness by such prayers , were moved to laugh at the ignoran●● and folly of such speakers : and certainly of two evils it is the lesser , to have a liturgy or stinte● forme , then to suffer such abuses , as have bee● committed by some both presbyterian and episcopal preachers in their pulpits , in their pray●ers . . and indeed there are two questions i coul● never get resolved by any presbyterian . . w●● their preachers study their sermons before hand left they should speak non-sense to the people , a●● yet study not their prayers before hand , but 〈◊〉 them forth ex tempore ? . why they think lawfull to sing by a book , and yet think it unlavfull to pray by a book ? and these two questi●● i leave with this author of the postscript to answe● and shall proceed to take notice of his other 〈◊〉 , wherein i intend to be more brief , ha●ing no arguments to answer , and the author havi●● brought none against us , nor indeed any testimo●nys to prove the quakers guilty of any such 〈◊〉 as he accuseth them of , but spendeth most of all 〈◊〉 paper , in most horrible , bitter revilings , and 〈◊〉 accusations , some of which i shall here insert , 〈◊〉 give the reader a trial of the bitterness of this mans spirit , and that he has not the least true ground for any such revilings , in the next place i intend to shew . . let us then stand still a little , a●nd heare his rai●ings , and rai●ing revilings and uncharitable speeches he soameth out against us , even as a troubled sea casteth out foam and dirt : — this abyss of all abominations , de●perat quakerism , root of bit●erness , this ditch and deep pit , pernicious ways , soul-murthering delusions , spreading contagion , ●equally loathsome and hatefull to their soules with 〈◊〉 bell ; sathans slime , botch of hell , pure devilism , 〈◊〉 the dung of all these desperat , soul-destroying heresys , ● videlicēt of popery , arminianism , erastiamsm , ●socinianism , arianism , petagianism , familism , ●antinomianism , heathenism , and atheism ; 〈◊〉 ●having a speciall power and influence over and 〈◊〉 〈◊〉 the bodys and spirits of not a few of that monstrous 〈◊〉 , dung of hell dished up with a piece of the black ●art , peculiar to that tribe ; the very stink of hell , which cometh forth at their impure and po●●u●ed ●mouths in blasphemys against god , his christ , his ●spirit , his word , his precious and pure ordinances , 〈◊〉 purchase of the blood of christ , and the means 〈◊〉 fellowship with the father , and with his son iesus ●hrist : most odious vermin , and black locusts , that 〈◊〉 crawled out of the infernal lake , or croked upon the face of the earth , blasphemous belchings , 〈◊〉 the very sibilation of the old serpent . what name or notion can be faln upon , or found fit to unfold the nature of that doctrin , comprehensive of all these doctrins of devils : whereby the gospel hath been from the beginning opposed through satans black art and utmost malice , as if this one shape and size of enemy● to the gospel , were gathered together and ceme●ed all the severall partys , that ever abaddon an● apollyon commanded in his severall expedition● against the prince michaël . and thus reader i have set before thee , som● part of this presbyterian mans rhetorick , for●●trial , and if thou hast the least measure of true di●cerning , so that thy ear can try words , as 〈◊〉 mouth tasteth meat , it will be easy for thee to judg● whence such bitter and unchristian revilings pro●ceed , and what spirit hath taught him to utter 〈◊〉 many gross lyes and slaunders against an innoce● people , and none can expect that i will be at th● pains to refu●e such stuff , it containing nothing 〈◊〉 argument nor proof , that we are guilty of 〈◊〉 things , but onely bare affirmations . . and though in former times , the presbyt●rian teachers had such great esteeme ( throug● the great blindness , that was over the nation ) 〈◊〉 the minds of most people ; that their bare saying 〈◊〉 were like divine oracles , yet the times are now 〈◊〉 a great measure changed , that what they say will not be believed so easily ; nay will not at all be believed by thousands , unless they bring good and sufficient proof for the truth of what they say : for there is an eye opening in many in this nation , that is seeing clearly , how these deceitfull men had too great power over them , to impose upon their faith : and they are now resolved not to be so abused by them , as formerly : and therefore i am perswaded , such bare affirmations without the least shaddow of a proof , will have weight with none , but such as yet give up themselvs blindly and implicitly to be led by these blind guids , and for such there is no remedy , untill it please the lord to open their eyes , which is my earnest desire . section vi. . the scripturs no warrant for peopls refusing converse with the people , called quakers . . they bring no doctrin contrary to the scripturs . . the author and his brethren guilty of horrid injustice against them , in condemning them , whom they neither know , nor their principls . . many of them with a blind and mad zeal refuse all means of information . . the presbyterian teachers in labouring to perswad people , not to converse with us , nor read our books , practise that usuall policy of the popish church , that forbids to read protestants books , or converse with them . . many are the more moved to read them , and seek occasion of their converse . . finding them grossly and falsly accused . . john livingston his unchristian carriage to some of their profession at rotterdam . . the people called quakers , not here●icks , nor their principls heretical , but truely c●●●sstian and apostolick . . presbyterians in great confusion and contradiction in comparing some of themselvs to the greatest prophets , and yet denying immediat revelation and spirit of prophecy . . a cowardly spirit in many of the presbyterian teachers . a question put to the author of the postscript . pag . ad sinem . and here by the way , let me set before thee , the practice of that great man of god [ master john livingston ] ( of whom without vanity , or being judged to hold mens p●nsons in admira●ion for advantage , i fear not to say , that in the day he was taken up from us , i knew not so great an ambassadour for christ left behind upon the earth . o to see some , on whom this elijah's mantle is faln ! ) as a fit patt●rn for thy in●itation , &c. . answer : the author of the postscript hath been giving some perswasions , why people should deny all converse with the people , called quakers , from the exampls of the apostles , paul and iohn , and lastly from the example of master iohn livingston , as he calls him . ( behold the presbyterians pride , that will honour one another with the title of master , whereas when they speake of the apostles , they give them no such titles , but bare iohn , paul , peter . but to say iohn livingston , and samuel rutherford , withholding the proud title of master , which christ did expressly forbid , doth greatly offend presbyterian ears ) but first i must tell the author of the postscript : as to the exampls of paul and john , the case doth no ways meet , for the people called quakers are of the same spirit , and hold the same principls , and have the same life and conversation , which the christians had , whom paul and john loved , and were kindly affected unto , even as parents unto children . they are neither like seducing elymas ( a title more aggreable to this author ) nor like hymeneus and alexander , whom paul delivered unto satan : nor have they the least affinity with such , as john forbad the disciples to receive into their house , or give them a friendly salutation , for such were they , who brought another doctrin unto them , then john preached . see ep : ioh : ver : . . whereas the quakers bring no other doctrin , but the very same doctrin of christ , which christ himself , and both john and all the apostles preached . and this , upon trial , we are assured by the grace of god , that we can make good against this author and all his brethren ; as likewise that we can prove that he and his brethren are the men , that bring a contrary doctrin . for whereas christ preached himself to be the light of the world , and john preached him to be that true light , that lighteneth every man , that cometh into the world , that all through him might believe . and the apostle iohn said , this is the message , that we have heard of him , that god is light , and in him is no darkness at all● i● we walk in the light , as he is in the light , we ha● fellowship one with another , &c. the presbyterian teachers can not endure to hear the same doctrin preached by the quakers , and they are ready to g●ash with their very teeth at us , when we preach god to be the light , and christ to be that true light , that inlighteneth every man , that cometh into the world. and both christ and the apostles preached god and christ in men , as wel as christ his coming in the flesh , or god made manifest in flesh , in that prepared body , which was crucified at ierusalem , and afterwards raised up again , and glorified . and this same doctrin the quakers preach , whereas the presbyterians are no● for christ his being in a true and real sense no not in the very saints . . surely this author and his brethren have committed an horrid injustice against the people called , quakers , in condemning them , whom neither he nor his brethren do know , nor what principls they hold , whereas they believe lyeing reports , that malicious men have invented against that people , and there is a mind in them , that is too ready to give ear to such lyes , and foment yea augment them . . and yet i have really such charity to this man and many of his brethren , that it is through ignorance that they thus condemn us , and speake evil of us , and therefor is their sin the more pardonable , were it not that with a blind and mad zeall , they refuse all means of information , whereby to be instructed , either what we are , or what principles we hold , otherwise it were impossible they could be so ignorant concerning us , as really they are ; for thousands in this land know that we are not guilty of these horrid things , which this man layeth to our charge . . and certainly this is a great sin in them , and near bordering with that sin that shall never be forgiven , that they refuse to be informed of us , and are willingly ignorant themselvs , and seek by all means to keep people in ignorance concerning us , that they may not converse with us , nor read our books , an usuall policy of the popish anti-christian church , who cry out against all di●●enters from them , as damnable hereticks , not to be conversed with , nor their books to be read , upon pain of the popes curse , and surely those groundless threa●● of these presbyterian priests , have as small weight with ingenuons people , and their curses or excommunications we value as little , as the popes ; being both from one spirit , and we know the more the● curse , the lord will the more bless us , as we are faithfull in our testimony to him . . and it is observable , that the more these me● disswad people from reading our books , and conversing with us , many have been the more moved to read them , and seek occasion of our converse , who upon an impartial search , have found that we have been most grossly abused , and belyed by these men . . which hath raised in them a love to us , and an indignation against those mens deceit , who did so injuriously and basely traduce us , and thus also by degrees , their understandings have been opened ▪ and their hearts inclined by the lord to joyne with us in the same testimony . . now as concerning iohn livingston , whose exemple this author commendeth to be imitated , who , when a certain per●on of that profession , being his former acquaintance , came in love to visit him , and also to give him true information concerning that people , if ther had been place in him to receive it , did in a most rude , and unchristian way , refuse him accesse into his house , yet having nothing justly wherewith to charge him , and when he inquired of him , what was the reason of his carrying so towards him , he told him , that he had joyned with a people , that held blasphemous principles ; and when he again inquired , what these blasphemous principles were , he would not give an instance in one particular ; but found fault with him for speaking the plain scripture language of thee and thou , which christ and the apostles used to one person ▪ and of this rencounter b. f. a merchant in rotterdam , and i my self were both eye and ear-witnesses , then present in company with the said person , and it is a certain truth , that this was the first time that iohn livingston spake with the said person , after he was of that profession , and yet he rejected him , plain contrary to the apostle , ( upon supposition that he had been an heretick , as he was not ) an heretick , after the first and second admonition reject . and wherein also he dealt contrary to many of his own brethren , who have judged it their duty to speake with such , and conferre with us , and the apostle willed that in meekness we should instruct them , that oppose themselvs , if peradventure god may give them repentance . . but our great defence is , that we are not hereticks , nor our principles hereti●all , but truly christian and apostolick , and it is the height of injustice to condemn us , before we get a fair hearing and opportunity , as often as need is , to clear our selvs ; which neither this author , nor i. l. have ever given us . and therefor i leave it with all sober people to consider whether this practice of i. l. doth not more resemble the pope , who forbids to converse with protestants , or read their bookes , as being in his sense damnable hereticks , then either paul or iohn , or christ who often reasoned with the srciber and pharisees his greatest enemies , and paul disputed with the iewes , and greek philosophers , that opposed themselves to the truth , and bid reject none ▪ but such as were self-codemned , which neither 〈◊〉 author nor i. l. could justly say of any , called : quaker . . and here again , i cannot cease to wonde● how this author cryeth up iohn livingston , and giveth him no less tittle , then if he were another elijah , while he falleth out into such an exclamation , ● ( saith he ) to see some , on whom this elijahs mantl● is faln , & c ! which words plainly import , that i. l. was a prophet and had the same spirit of prophesy , that eli●ah had , which is enough to make a mans teeth to water , to perceive their pride and insolency on the one hand , and there confusion and self-contradiction on the other , while they plainly teach , as i have already observed , that the spirit of pr●phecy and immediat revelation , and teachings of the spirit are generally ceassed , since the apostles dayes ; as for i. l. himself , whatever he was in former times , sure i am , in his latter dayes he was much in the dark , otherwise he could not have so mistaken and misjudged us , as he hath done , if his habitation had been in the light , he would have seen and known better what wee had been . but to passe this , it doth not a little discover him to have been but a weak and cowardly man , that at the meer will and command of men , went over sea and subscribed his sentence of banishment with his own hand , as others likewise did , which the author of ius populi doth plainly acknowledge . i challenge the author of the postscript to shew me , where any of the true prophets of god , or ambassadours of christ did such a thing , surely this was no propheticall act , but rather a renuncing of all true obedience unto god , not only to desert his ●lock , but promise never to return to them , nor to his native countrey on paine of death , without leave of men . now put the case that god had commanded him by immediat revelation , or given him an immediat message to return , as he had wont to give immediat messages to elijah , did he not here bind himself up not to goe , or else to make himself a transgressour , guilty of death by his own hand-writting ? and if it ●e said , there are no such immediat messages to be expected in our dayes ; then for shame let them forbear comparing him to elijah , or telling us of i. l. 〈◊〉 mantle . . surely it appears to me , his mantle was ● cowardly spirit , which hath fallen upon many of them , that they are runn away from their ●locks , for they were not sent prisoners over sea , but went away to shun greater sufferings , and i. l. in his letter , to his parishoners a little before his death , is so ingenuons as to confess , he failed in his duty in not bearing a faithfull testimony before them who sentenced him , and yet i find not that he ever mended this fault , although he lived many years afterwards ; however he is now before his judge , and far be it from me , to conclud he has not found mer●y with god , nor should i have med-led with him , if the great inju●tice of the author of the postscript had not constrained me , and put me on a necessity so to doe . but what if the author of the postscript knew no● so great an ambassadour left behind upon earth ? surely there are many greater and more true ambassadours then ever he knew , and how did he know that he was a true ambassadour , i suppose he wi●● not deny his words to imply that i. l. was a very holy man. . now i ask him how doth he know this , what is his rule in this case ? not the scripture ; for it 〈◊〉 nothing of such a man , and as for the markes of true holiness , how doth he know that they wer●●eally applicable to him , seing an 〈◊〉 goe ●he length of all outwards , and he can not know ●he inwards of a man without immediat revelation , ●ndowning the spirit to be the rule contrary to the confession of faith , and catechism that say . the scripture is the onely rule , and immediate revelation 〈◊〉 ceased . section . vii . . an account of all the particulars , upon which the author of the postscript layeth the whole stress of his accusations against us , being eight in number . . the first accusation false . . we own christ to be true and perfect god , and true and perfect man. . his god-head is not his man-hood , yet the man christ , is god , by reason of the most wonderfull union betwixt the two natures . . the christian quakers free of the errors of socinians , manichees , apollinarians , nestorians , and other here●icks concerning christ. . the second accusation a meere quible about the invented words of mans wisdom , but the truth of the mystery is owned by the quakers . . father , word , ( or sone ) and ho●y ghost , are three , otherwayes then in meere union , operation , or manifestion towards us onely , but not three substances . . divers judged pious and learned men of the ancients denyed and disputed against . hypostases , and . persons , as jerom and augustin . . the third accusation a quible , and false upon the matter . . christ is a singular man. . whatever excellency other men have , the heavenly man christ iesus hath the same , and more also . . the man christ iesus hath a substantiall dignity , and excellency above all men in his manhood nature . . the christian quakers , esteeme more highly of the man-hood of christ ies●● , then either presbyterians or papists . pag. . to wards the beginning . and yet every article of this , that they may for ever destroy the foundations of salvation , is by them oppugned and subverted ; they puting a false christ in stead of the true iesus the son of david , our onely saviour , denying christ to be the second person of the trinity ; denying christ to be a singular person , denying iesus the sone of mary , to be the alone true christ , but affirming christ to be a common sort of thing , to be found in every man as it was in the son of mary , even the common light to be found in the mind of every man in the world , affirming iesus , the true christ , the sone of mary , to be onely an ordinary vessell , which containeth this light , as the spirit of eve●y other 〈◊〉 man doth , and so not onely pulling down our exalted prince from his throne of glory but putting their false prophets in his place cloa●hing them with the glory of his proper titeles , as being christ , as well as he , becaus containing the some light with his ? . answer . because the author of the postscript layeth the whole stre●s of all his accusations , upon what he doth here lay down , as the principls of the people , called quakers , and for which ( as supposing all these to be truely alledged , which ye● are extreamly false , ) he goeth on at an high rate in divers whole pages , both before and after these words of his already mentioned , alledging that we deny all the articles of the christian ●aith , strike at name & thing of christian religion , thus robing us of the whole gospell , and turning us over into pure heathenism , shuts us out eternally from all access unto god , and makes our salvation for ever simply impossible . therefore i have found it sit to sett down , word by word , these his particular charges , which are the alone foundation of his whole discourse . and allthough it may suffice to any sober man , simply to deny these charges as applicable to us , who are called quakers , and to informe the ignorant that they are a meere bundle of lyes and falshoods upon the matter ; and that this is enough 〈◊〉 overturn the foundation of his discourse , and consequently the dis●ours it self , that is built on it , seing he doth not bring the least proof for what he alledgeth against us , from the words or writings of any of that people , but meer blind suppositions and false consequences , which doe no wayes follow from our principle , yet for the further satisfaction of the sober inquirer ● intend god willing , and assisting me by his grace , to goe through every one of these particulars , and in the simplicity and nakedness of truth , to give●●●ithfull accompt and declaration of our faith , touching every particular , which are eight in number the first whereof is , that we put a false christ in ste●● of the true iesus , the sone of david , one onely 〈◊〉 . . this is a false accusation , for we acknowled● no other christ , but the one onely and true chri●● iesus , the sone of david , our onely saviour . . and that the soundnes and truth of our fait● may appear , in this particular , let the reader kno● that we do most faithfully believe and acknowled● jesus christ to be true and perfect god , and true and perfect man. . and that the nature and substance of his go●-h●ad is not the nature and substance of his m●●-hood , his man-hood is not his god●head , 〈◊〉 his god-head his man-hood yet the man 〈◊〉 god ▪ by reason o● that most wonderfull union 〈◊〉 the two naturs : so that , as the soule and body of a man , are but one man , by reason of 〈◊〉 union , that is betwixt them , although the soule be not the body , nor the body the ●oule : in like manner , but in a more wonderfull sort , the god-head and man-hood of christ are but one christ without any confusion or transmutation of the god-head into the man-hood , or of the man-hood into the god-head . and the god-head of christ is not any inferiour divinity , or deity , but the very same god-head of the father ; so that christ , as god , is equall with the father , and one and the same god with him , of one nature and substance . again the man-hood of christ is a true and perfect man-hood , so that christ as man hath a true and real soule distinct from the god-head , yet forever united with the same , in a most immediat and wonderfull manner of which union , no other soul or spirit of men , or angels , ever were , or shall be partakers . as also he hath a true and reall body , so that whatever per●fection , the man-hood of any other man hath , the man christ hath the same , and that much greater and more excellent , as may be afterwards shown . . and thus the soundnes and truth of our faith may appear , concerning the lord jesus christ our ●lone faviour where wee agree with all that are 〈◊〉 and in the faith , against the socinians who deny 〈◊〉 true god-head of christ , and who also deny that christ was before mary : whereas we believe that christ was , and is , before all , the first and the 〈◊〉 . as also against them who deny the true and reall man-hood of christ some denying him to have a true and real body of the virgin mary , but onely ●antasticall , as is said of the manichees : ot●ers denying him to have a true & reall soule , affirming that the naked god-head tooke flesh and suffered in that flesh , which is said to be the heresy of apollinarius : as also against them , who affirme upon the matter , tha● there are two christs , and two sons of god , as if the eternall word or logos were the one christ and son of god , and the man iesus , borne of the virgi● mary , the other christ and son of god , which i● said to be the heresy of nestorius ; whereas the eternall word and man jesus , are not two christs , no● two sons of god , but one and the same ; subsisting in two naturs , as the soule and body are one man according to what is already said , which example 〈◊〉 soule and body , the ancients have much used to explaine this great mystery , as also they have used another , to wit , of a red hot iron , the fire in the 〈◊〉 answering to the god-head or eternall word , an● the iron it self burning and shining by the vertue an● power of the fire in it answering to the man-hood 〈◊〉 christ , both which examples i judge to be useful and pertinent , yet falling exceeding short of th● mystery it self , which is so great that is passeth● 〈◊〉 understanding of men and angels . the second particular is , that we deny christ 〈◊〉 be the second person of the trinity . . this is a meer quible about the invented words of mans wisdom , which we deny , albeit the truth of the thing it self we deny not , but faithfully believe , to wit , that christ as god , is the second of the three , that bear record in heaven , which three are , the father , the word , and the spirit , and these three are one , as iohn declared , and we believe that these three , that bear record in heaven , are not three distinct natures and substances , but the one in nature and substance : not three gods , but one , onely god : not having three understadings , three wills , or three powers , but one only understanding , one only will , and one only power . . yet they are three , otherwise then in meer name , operation , or manifestation towards us onely , being distinct in their relative modes or propertys , so that the father is not the word , nor is the word or son the father [ allthough he be our father ] nor is the spirit that proceeds from the father and the son , either the father , or the son , the father is uncreated and unbegotten , the son or word from everlasting is uncreated and yet begotten of the father , the spirit is neither created nor begotten , but proceedeth from the father and the son , from everlasting , the father did not become flesh , nor was born , and crucified and rose , but the son or word , & yet the father is in the son & the son in the father , & the spirit that proceedeth from them , is & was in them and with them from everlasting , and is unto everlasting , and whatever the father doth , the word and spirit do the same , being one , as in nature , so in operation . this father doth all things by the word , and the father and the word doe all things by the spirit , and yet as they are distinct in the manner , or modes of being , so also in the manner or modes of operation . as the father is first in the manner of his being so is he first in the manner of operation , as the son is second in the manner of his being , so is he second in the manner of operation , and as the spirit is third in the manner of his being , so is he third in the manner of operation . yet this priority is not a priority of time , but of order , for they were three before time , even from everlasting , and they all cooperat and work together . and thus it may appear , that we are sound in the faith , as touching this great mystery , and that we differr not in the matter , or thing it self , but onely as to the manner of expression , which they themselvs grant , is not by words divinely inspired , as namely a trinity of persons , or three distinct persons . christ and the apostles , who declared of this mystery , expressed it not in these termes , of three distinct persons , nor are these words recorded in scriptures , therefor we are not bound to expresse our faith in these unscripturall termes , which the holy ghost hath not taught , nor indeed is there any need of those termes , three distinct persons , but rather they darken then explain the mystery , which have occasioned , not onely some of the vulgar , but even some of them , called the learned , to erre grossely in their conceptions about the mystery it self , as if the father , the word , and the spirit , were really three distinct substances , each having a distinct understanding , will and power , and as if the word or son were inferiour in nature to the father , and the father greater then the son , as origen is thought by some to have taught , and as some do now teach , and such although they affirme , that the word and the spirit are di●tinct substances from the father , and that the father is greater then they , yet they do not acknowledg , that the word and spirit are created , or that they have their being from the father , by way of creation , but only by way of emanation , and they affirme , that the father is onely the most high god , and the word and spirit inferiour unto him , as being god onely by participation from , and union with the father , and thus they think to defend themselvs , as not being guilty of the arian heresy , whereas it was a branch of the arian heresy , to say , that the son or word was not equall unto the father . but whither or not they be guilty of the arian ●eresy , sure i am they are in an error occasioned in great part , by these unsound and unscriptural terms of three persons in the trinity , for persons signify substances , and not the modes or propertys of one substance . . and it is wel known , that these words of three persons , and hypostases have made great contention in former times , and divers , judged to be pious and learned men , have denyed them , and disputed against them , as namely ierome against three hypostases , and augustin disputeth solidely , lib. . & . de trinitate , that the words [ three persons ] are not properly applicable to the mystery it self ; although he doth not know , what other names to give them : and surely it is too great presumption and curiosity in any men , to dive further into this mystery , then what god hath pleased to reveal , or to give names unto it , which the lord hath not given . and yet it is more presumption , and smelleth rankly of a persecuting spirit , to impose upon others these words , which the spirit of god hath not taught , nor left upon record in the scripture ; and yet , becaus we do not own these words of mans wisdom and spirit , to cry out against us , as blasphemers , and as denying the true christ : whereas we believe in , and do own the true christ , according both to his god-head and man-hood , more according to the truth , and testimony of the scripture , then our accusers do , as i hope in its due place to shew . the third particular , whereof he accuseth us , is , that we deny christ to be a singular person . . but this is another quible , like unto the former ; for i ask him , what doth he mean by the word [ person ] whether the god-head , or both united ? if he place the personality upon the godhead , it resolveth into the second particular already cleared ; but the word , or godhead of christ is not properly a person , but an invisible power and life : if he place it upon the manhood as united with the godhead , this is contrary to their own doctrin , who teach , that the word did assume the nature of man , but not the person , otherwise he would be two persons , and thus they distinguish the personality from the nature of man : but this is a most foolish , and groundless distinction , that they have borrowed from the popish school-men . the scriptur telleth us nothing of this nicity , yet we do acknowledge the person of christ. . and if by person they understand his manhood , or the man christ iesus , we believe that christ is man , and a singular man , that is to say , he is not two , or many men , but one onely man : as also he is singular for the excellency of his nature , even as man. . so that , whatever excellency any other man ▪ hath in his nature , christ hath the same , and also far greater , and more excellent in his , who is the heavenly man , or lord from heaven , the second adam , that is a quickening spirit , whereas other men , in comparison of him , yea adam the first man , is but of the earth , earthly . so that , as farr as the most high heavens do excell the base and low earth , so farr doth christ even as man , excell all other men , and that not onely in accidents , as the popish school-men , and the presbyterian teachers , following them , do teach : but in nature and substance . and therefore , as the heavens do influence the earth , and make it fruitfull , by the virtue , that proceedeth therefrom , so the heavenly man christ iesus doth influence all other men , by his light and life , that they may be fruitfull in holiness , and righteousuess : and who remaine unfruitfull , it is not for want of the life and spirit of the heavenly man , as not influencing them , but becaus that by unbeliefe they harden their hearts against his heavenly breathings and influences . and this distinction betwixt the very nature of the soul and spirit of christ as man , amd that of the soules of all other men , is clearly held forth by paul , according to the wisdom given him of god , that whereas the soul of any other , as namely the soul of adam , was made a living soul , the second adam is a quickening spirit , who quickens both the souls and bodys of other men , who in faith receive his quickening life and spirit : and whatever virtue the souls of any other holy men have to quicken others , they have it not of themselvs , nor yet immediatly of god the father , but they derive it from the heavenly man , or second adam christ jesus , who hath it immediatly of the father , who is the mediator between god and man , even the man christ iesu● . . and this doth manifestly hold forth a substantial dignity and excellency in the nature of the man christ jesus , even as a man , above the nature of all other men and angels , which the papists and presbyterian teachers do both deny . . and thus it may appear , how much more we do esteeme of the manhood of christ iesus , then either papists or presbyterians . section viii . . the fourth accusation is false , for we owne no other iesus christ , but him who was born of the virgin mary . . he was the true christ of god before . . that the man christ iesus was from the beginning . . some scripturs brought and opened to prove this , as eph : : ▪ joh : : . cor : : , . joh : : . eph : : . cor : : , . the same proved from tim : : . and cor : : . . christ was anointed from the beginning , prov : : . psal : : . . the man christ before abraham and john the baptist. . some more scripturs opened , as psal. : . amos : . heb. : . rev : : . and some more scripturs opened out of the old testament , to prove that the man christ was from the beginning , as gen. : . gen. : . . that the outward flesh and blood is not properly the man , but the soul or inward man. . more scripturs opened out of the old testament , as ezek. : , . dan. : . . christ his soul and heavenly flesh and blood from the beginning . . the soul , life , or spirit of the heavenly man doth as far extend as his heavenly flesh and blood , even to all the saints . . though they have not the center or root of his soul and life in them , but onely a measure , ray or emanation of it . . the scripture no where saith that christ did take his soul , but onely his outward flesh of the virgin , and so according to the flesh he was onely the son of mary , david and abraham by virtue of his outward conception and birth . the fourth particular , whereof he accuseth us , is , that we deny iesus the son of mary , to be the alone true christ. . this is a false accusation ; we own no other jesus christ , but him , that was born of the virgin mary , who , as concerning the flesh is the son of mary , and the son of david , and the seed of abraham . . and yet he was the true christ of god , before he took flesh , and before he was the son of mary , or david , or of abraham : for his being born of the virgin mary made him not to be christ , as if he had not been christ before , but he was christ before , even from the beginning , as i shall prove clearly out of scripture , eph. : . it is said expressly , that god created all things by iesus christ. now if all things were created by jesus christ , then jesus christ was before all things ; for the cause is always before the effect , at least in order of nature . but to this they object , that by iesus christ is meant the word onely in this place , whereas the word onely is not properly the christ , but the word as cloathed with the manhood , or the man as united with the word . and so i answer , that the word onely is not properly the christ without the manhood ; but it is the word made flesh , or made man , and therefore seing the apostle by the spirit of god hath declared that all things were created by jesus christ , and that jesus christ signifieth properly the word made flesh , or made man , it is clear , that according unto the apostle , the word was mad flesh or man , even from the beginning . . and this will yet more appear , by comparing this place with other places of scripture , as ioh. : . for i came down from heaven , not to do mine own will , but the will of him that sent me . now christ spake this , not simply as the word or as god , but as man ; for as god he had no will of his own distinct from the will of the father , for the father and the word have but one onely will : whereas the man , or manhood of christ hath indeed a distinct will , which yet is always in union with the will of the father . and seing christ spake this as man , it is clear from his own words , that as man , he came down from heaven , and was man before he descended to take part of our flesh in the virgins womb , and therefore paul calleth him the second adam , the lord from heaven , and that heavenly man cor : : , . also it is clear , that christ himself speaketh in the of iohn of his flesh and blood , that did come down from heaven , whereof men must eat and drink , to the end that they may live by christ iohn : . i am that living bread , which came down from heaven , if any man eat of this bread , he shall live for ever . and the bread that i will give is my flesh . now many understood not that saying in that day ( as many at this day do not understand it ) for they thought he had spoken of earthly flesh and blood , and therefore they were offended , and ▪ said , how can this man give 〈◊〉 his flesh and blood to eat ? whereas jesus understood it of his heavenly flesh and blood : therefore he said unto them , doth this offend you ? what if ye shall see the son of man ascend up where he was before ? so that christ was the son of man , before he descended , that is to say , true man ; for son of man is a syriack phrase signifying man. compare with this , iohn : . no man ascendeth up to heaven , but he that came down from heaven , the son of man which is in heaven ; see also eph : : , . now in that he ascended , what is it but that he also descended into the lowest parts of the earth ? he that descended is the same that ascended farr above all heavens , that he might fill all things . and this will yet further appear , if we shall consider what paul writes of this mystery , cor. : , . that the fathers [ to wit , the people of israel ] ( long before christ came outwardly in the flesh ) did all eat the same spirituall meat , and did all drink the same spirituall drink , for they drank of the spirituall rock that followed them , and that rock was christ. nor can it be said that it must be understood figuratively , to wit , the rock signified christ ; for we read no where in the scriptur of any rock that followed the people in the wilderness as outwardly , that was a figure or type of christ ; but christ himself was that rock that followed them . and certainly if the saints , before christ came outwardly in the flesh , had ●ot eat of the flesh of christ , and drunk of his blood , they could not have had life by him : but they had life by him , and therefore they did eat his flesh and drink his blood . and therefore christ had flesh and blood , to wit , heavenly and spirituall , even from the beginning , on which the saints in all ages did feed , even from the beginning , such as adam and evah , abel , henoch , noah , abraham , &c. and seing christ had flesh & blood from the beginning , he was man from the beginning ; for as god simply , he can not have flesh and blood , for god is a spirit ; therefore it is the flesh and blood of christ as he is man or the son of man , as christ said unless ye eat the flesh of the son of man , &c. . all which prove effectually that the man christ jesus was from the beginning , and if the man christ jesus had not been from the beginning , it would follow that the church all along from the beginning , had wanted a mediator and head , for it is the man christ jesus united with the godhead of the logos , that is the mediator betwixt god and man , as paul declared tim. : . and the head of every man is christ , and the head of christ is god. by christ , paul in this place cor. : . understandeth the man christ , which he placeth as a middle between god and men : so that god is the head of every man. but it is most absurd to suppose ; that the church and saints all along , untill christ came outwardly in flesh , wanted a mediator and intercessor , or that they wanted a head ; for even as the naturall body can not live without its head , so nor can the church , which is the body of christ , live without its head , which is the man christ jesus . . but let us descend more particularly into particular places of the old testament , and we shall see the same truth confirmed abundantly , prov. : . i was anoynted from the age , from the beginning , so the words should be translated , the hebrew word nissakti signifyeth anoynted , and is so rendered by buxtorf in his lexicon , and also by the english bible psal. : . in the margine , i have anoynted my king upon my holy hill of zion ; the hebrew root is the same in both places , and both places are to be understood of christ , as is generally confessed . . now christ signifyeth anoynted , and it is the man christ that is anoynted with the holy spirit , and not the word or logos , which is god himself , for the godhead anoynts not the godhead , but it is the godhead that doth anoynt the manhood of christ , which manhood hath been anoynted from the beginning , and therefore the man christ hath been from the beginning , who is gods anoynted king , and the head of his church in all ages , the first and the last , even the first-born of every creature , who said to the jewes , before abraham was i am : and it was the man christ that said this to the jewes : and of him john the baptist thus declared , iohn : . there cometh after me a man that is preferred unto me , for he was before me , and this was the man christ of whom he spake . again let us consider psal. : , , . the lord said unto my lord , sit thou at my right hand , untill i make thine enemys thy footstool . and ver . . from the womb before the morning-star i have begotten thee , so the septuagint and vulgar latin , which doth little differ from the hebrew it self in this place . and vers . . thou art a priest forever after the order of melchizedek . now that christ as man is here understood , and not simply the logos or word , i prove , first , becaus here are two lords , the lord said unto my lord , the father speaking unto the man christ , for indeed the man christ is a distinct lord from the father , as he is a distinct being and substance , as man ; and as man he is a lord and king , who said all power in heaven and earth is given me of my father : but the word simply considere● is not a distinct lord from the father , becaus not a distinct being or substance . secondly , it is the man christ that is gods high priest , and not the word barely considered , for a priest is one that prayeth unto god for the people , and mediats o● interceeds betwixt god and them ; but the word barely considered can not doe this , becaus he is no● a distinct substance or being from the father ▪ whereas the man christ is a distinct being , although not divided or separated from him : and if he be ● priest forever , then from the beginning , and consequently man from the beginning , according to which the apostle said iesus christ the same yesterday , to day and forever . yesterday , that is , from the beginning ; to day , that is , at present ; and for ever , that is , in all time and ages to come . this is the promised seed , which god promised to our parents after the fall , and actually gave unto them , even the seed of the woman , that should bruise the head of the serpent . and therefore though the outward comeing of the man christ was deferred according to his outward birth in the flesh , for many ages , yet from the beginning this heavenly man the promised seed did inwardly come into the hearts of those that believed in him , and bruised the head of the serpent , and destroyed him that had the power ●f death , that is the devil , the stronger man entering 〈◊〉 house , and dispossessing the strong man , and casting 〈◊〉 out . and thus christ is the lamb that was slain ●rom the foundation of the world , namely in that 〈◊〉 the beginning , even as soon as our first parents 〈◊〉 , the measure of the life of the lamb which 〈◊〉 in our first parents in the innocent state , came as 〈◊〉 were to be slain in them by transgression , and to ●ndergoe sore and deep sufferings by reason of 〈◊〉 sin , even as the seed christ complained by the ●rophet amos : . behold i am pressed under you 〈◊〉 cart is pressed that is full of sheavs : this must 〈◊〉 be understood of the life of christ as man , for as god he can not suffer , nor be slain ; whereas the life of christ as man , is capable of suffering , and being crucified as unto us , ( although that life still live in it self unto god ) namely , that seed or measure of it graffed or imprinted in us , according to which the apostle declareth , that they who fall away from christ , do crucify again to themselvs the son of god , heb. : . and iohn saw that after christ was outwardly crucifyed at ierusalem , he should be again crucifyed in spiritual sodom and egypt , whic● is the apostat church , rev. : . and 〈◊〉 hath he been crucifyed by the wicked , even fro● the beginning , and hath lived in all saints , as 〈◊〉 before he came in the flesh , as to his outward birt● as since . so that as paul said i live yet not i , but 〈◊〉 that liveth in me ▪ the same could abraham 〈◊〉 moses and all the prophets say , that christ the heauenly man and second adam lived in them , 〈◊〉 they lived by his living in them , as he said to 〈◊〉 disciples becaus i live , therefore shall ye live 〈◊〉 but christ as he is god liveth in all , and is altog●ther uncapable of the least suffering ; and althoug● as man he may and doth suffer , yet in due time 〈◊〉 suffering life will prevail , and be raised up over 〈◊〉 its suffering in all men , where it suffers by 〈◊〉 of sin ; to the everlasting comfort of them that 〈◊〉 in him , and obey him ; but to the everlasti● torment of them that do not believe in him , 〈◊〉 give obedience unto him . . but yet more particularly to prove , that the man christ was from the beginning , see gen. : . now when iacob was left alone , there wrestled a man with him unto the breaking of the day : and that this was christ , is clear from hosea . : . for it was such a man , as was also the lord god of hosts , to whom he prayed and made supplication ; whom hosea calleth also the angel. see also gen. . where the man christ appeared unto abraham with two angels , that are called men , ver . . ( for angels are a sort of heavenly men ) and one of these three men abraham prayed unto , and therefore it was the man christ , who after he had talked with abraham ascended , and did afterwards destroy sodom and gomorrah with fire and brimston . and gen. : . it is said the lord rained from the lord fire and brimston : therefore this was no other man , or angel , but the heavenly man christ jesus , who at divers times appeared unto the fathers in the true forme of a man , yea even unto kiug nebuchadnezar together with the three children in the firy furnace ; and although it is commonly supposed , that it was onely god that appeared thus , in a fantastical forme and shape of a man , and not that it was really the man christ jesus : yet this is by no means to be granted , otherwise we should give away the cause to the manichees , and such who affirme that christ was never a real and true man , even when born of the virgin mary and crucifyed 〈◊〉 the cross , but onely that it was a phantasme or phantastical appearance of man. for indeed , seing he 〈◊〉 called as really man , before his outward birth in the flesh , as afterwards , we have as good cause to believe him to be true and real man , before his outward birth 〈◊〉 in the flesh , as after . . for it is not the outward flesh and blood that is the man ( otherwise the saints that have pu● off the outward body , should cease to be men , 〈◊〉 christ should have ceased to be man , betwixt 〈◊〉 death and his resurrection ) but it is the soul or inward man that dwelleth in the outward flesh or ●ody that is the man most properly , such as christ 〈◊〉 even from the beginning . . and this was the man , even christ , who● ezekiel saw in his vision upon the throne above 〈◊〉 firmament , ezek. : , . and whom 〈◊〉 saw , dan. : . and this was long before his outward birth in the flesh , and was as real a vision of the man christ jesus , as that which john ●ad , rev. : from ver . to . and this same man the lord jesus christ isaiah did see , isa. . sitting upon his heavenly throne , so that his traine or skirts filled the temple . the same also appeared unto adam ▪ gen. : , , . nor will it prove that he whom ezekiel saw ; was not the real man christ jesus , becaus it is said that he saw as the similitude of a man , for even when christ came outwardly in the flesh , he is said to be found in fashion or likeness as a man , and yet he was a true man , and did truely and really partake of our flesh and blood by his outward birth . . yet before this , even from the beginning , he was the heavenly man , and had his soul and heavenly flesh and blood , by which he reached unto the saints in all ages , and did refresh and feed them unto eternall life . and forasmuch as he gave them of his flesh and blood from heaven , he also gave them of his life or spirit , as he is the heavenly man , or second adam . . for the life or spirit of the second adam doth extend , as farr , as his heavenly flesh and blood . and thus the word was made flesh even from the beginning , and dwelt in us , as in all ages ; and they beheld his glory , as the glory of the onely-begotten of the father , full of grace and truth , yet he dwelleth not onely in the saints , but also without them , in himself , and did so from the beginning . . for the saints can not contain christ , even as man ; they onely partake of some measure or ray , or emanation of him , they have not the center or spring of his soul and life in them , but onely an emanation or stream of it : the center and spring it self was for most part in heaven , untill it descended and cloathed it self with the likeness of our 〈◊〉 flesh in the virgins womb . . and ●herefore let all the scripturs be searched , and it shall not be found that christ became man and tooke to himself the soul of man , at his conception in the womb of the virgin mary ; but onely that he took flesh , and was the son of mary , david and abraham according to the flesh : but according to his heavenly nature , even as man , he was the son of god , and was the father and lord of all the faithfull in all ages , therefore david in spirit called him lord , whose name is wonderfull counseller , the mighty god , the everlasting father , aud prince of peace . section . ix . . that christ is in every man , yea in every creature in a true sense proved from scripture . . that it derogats no more from the honour of christ then from the honour of god the father that he is in all things . . christ in the saints , proved from scripture . . yea in all men , even the wicked , proved from scripture . . the god-head properly doth not suffer in men but the soule or life of iesus christ the heavenly man. . more scripture to prove that christ suffers in the wicked as heb. . . rev. . . . paul preached christ in the corinthians and galatians when unbelievers proved from cor. . . gal. . . eph. . . . tim. . . . if christ be in the saints he must be in all men , proved from a most convincing reason , that otherwayes he would be divided from himself and in discontinued places . . christ is otherwayes in all men then in the other inferior creaturs in regard of his operations . . and otherwise in the saints , then in other men , not only in regard of operation but also in regard of union and communion . . how christ is , and yet is not , in unbelievers in different respects , cleared by two manifest examples . . christ is otherwise in the outward body and temple that suffered at jerusalem then in the saints . . the saints union with god is but mediat through the heavenly man christ whereas the union of christ with god is immediat . . the saints not christ , but christians , and receive all things from god by the heavenly man christ iesus : . how christ hath given eternall life to all flesh or all mankind according to john . . which place of scripture is falsly translated in our english bible . the fifth particular whereof he accuseth us is , that we affirme christ to be a common sort of thing , to be found in every man , as it was in the son of mary , even the common light to be found in the mind of every man in the world . . answer . that christ is in every man , yea in every creature , we do boldly affirme , conforme to the scripture , which saith , all things were created by him , even iesus christ the incarmate word , or word made flesh , and therefor he is in all things : and as iohn said , he was in the world and the world was made by him ; for indeed it is impossible that the maker can be separated from the thing that is made , i say ; according to the scripture that seeing all creaturs were made by iesus christ , therefore he is in them all , even as god is in all , giving them [ and upholding them ] their beings , and ministring unto every thing , what is needfull and fit , for it . . doth it any more derogat from the honour and glory of christ , that he is in all , then it derogats from the honour and glory of god the father , who is in all , and through all , blessed in himself for ever more . for as god is a pure being and life , that nothing can defile , even so is christ jesus , an incorruptible and incontaminable life and being , & as god is light , so christ is light , a light that shineth every where , even in the darkness , as iohn declared , but the darkness cannot comprehend it , nor can the darkness obscure and darken it , onely it can and doth obscure and darken the eyes , of them who are in darkness , that they cannot see nor behold the glory of the light. but more particularly to come to the matter in hand , i shall first prove from scripture , that christ is in the saints ; and secondly both from scripture and good reason , that is grounded on scripture , that he is in all men , in a true sense ; yea in all creatures . and thirdly i shall shew that in regard of his operations , he is otherwise in men , then in the other creaturs of an inferior degree . and fourthly that he is otherwise in the saints , then in other men , and that not onely in regard of operation , but also in regard of union and communion . and fiftly , that he is otherwise in the vessell or temple , that suffered on the crosse at ierusalem , and is now glorifyed in heaven , then he is in any , or in all of the saints , or in any other creaturs whatsoever howsoever excellent . . as to the first that christ is in the saints , see ioh. : . he that eateth my flesh and drinketh my blood , dwelleth in me and i in him , see also iohn . . i in them and thou in me &c. see again , rom. . . and if christ be in you the body is dead , eph. . . that christ may dwell in your hearts by faith , collos. . . christ in you the hope of glory , cor. . . seing that ye seek a proofe of christ speaking in me , and verse . know ye not your own s●lv●s , how that iesus christ is in you , unless ye be reprobates . many more scriptures may be brought , but these shall suffice to shew that christ is in the saints , and christ is gods anointed king , priest , and prophet , and therefor by christ is not to be understood the word simply considered , as in god , but the incarnate or ingrafted word , or the word made flesh that dwelleth in the saints , ioh. . . for the word simply considered as in god , is not the anointed , but the annointer , whereas christ is gods anointed . . secondly that christ is in all men , even in the wicked , see amos . . behold i am pressed under you , as a cart is pressed that is full of sheaves . this cannot be understood of god , or the word simply considered , that cannot be pressed or suffer any grief but it is well understood of the incarnat , or ingraft●d word , to wit , the precious seed of the life of christ in us . that is exceeding tender and is capable of grief , and suffering , by mens sins . psal. . . fourty years long was i grieved in this generation , isajah . , . in all their affliction , he was aff●icted , and the angel of his presence saved them , in his love and in his pity he redeemed them , and he bare them and caryed them all the days of old , but they rebelled and vexed his holy spirit &c. . this is the holy spirit of the heavenly man christ iesus , or the ingrafted or incarnat word , that is capable of grief and suffering , whereas the godhead is not capable of any suffering or grief , for all suffering and grief is a finite and temporall thing , whereas nothing can be in god but that which is infinit and eternall , otherwise god would not be in all respects , an infinite being which is absurd . . see again . hebr. . . they who fall away from christ are said to crucify to themselvs the son of god afresh . now they could not crucify him , if he were not in them , because he was not outwardly present with them , in his body of flesh : so that they could not crucify him outwardly : and rev. . . our lord is said to be crucified in spirituall sodom and egypt , that is , the apostat church , babylon , the mother of fornications . . and when paul first preached to the corinthians , and galathians , in the time of their heathenism ; he preached christ crucified in them , see cor. . . gal. . . the words in both places according to the greek , are crucified in you : and it was a great part of the mystery that paul preached unto the gentiles , to wit , christ in the gentiles , which sathan and his ministers laboured to hide and obscure , as they do at this present , but christ and his ministers labour to make known . see collos. . . to whom god would make known , what is the riches of the glory of this mystery in the gentiles . and eph. . . he preached the unsearchable riches of christ in the gentiles . and tim. . . god manifest in the flesh preached in the gentiles , so the greek in all these places , but the translaters of the bible , not understanding this so blessed & comfortable a truth , have translated these places , among , and not in , whereas if christ was among them , he was also in them , seeing he was not outwardly present among them , in his body of flesh . . and seeing that both they who are not saints , as well as they who are saints , are created by jesus christ , he must needs be as really in the one , as in the other . also seing the saints & the wicked in this world , walk up and down together , and are scattered , among one another , good and sound reason teacheth us , that if christ be in the saints , he must needs be in all men , yea in all this world , through which the saints are scattered , otherwise christ would be divided from himself , and be discontinued , and in discontinued places , which is impossible , as all men of sound reason must needs acknowledge . . thirdly , all though christ be in all the creaturs , yet he is otherwise in all men , then in the others creaturs , that are of an inferiour degree , unto mankind , in regard of operation , because he exerteth or putteth forth , more noble operations , in and upon men , then in other creaturs , men having immortall souls that are more noble principles and subjects of operation , then the inferiour creaturs have , so that all men , even the worst of men are capable of knowing and enjoying the blessed life of christ , which the in●erior creaturs are not , and that which hinders them from this knowledge and enjoyment , is not the want of capacity ▪ as it is in the other creaturs , out sin , and especially the sin of unbelief ; that they will not come unto him , who is come unto them , that they may have life , as he complained against the iewes . . fourthly , christ is otherwise in the saints , then in other men , and that not only in regard of operation , but also in regard of union and communion , for the saints are joyned unto him by living bonds , as the branches are unto the vine , and as the living members of the body are unto the head , and they are one spirit , cor. . . eph. . , . ioh. . . ioh. . . also they have communion , both with the father and the son , christ jesus , joh. . . and one with another in him , joh. . . and christ dwelleth in the hearts of the saints by faith , eph. . . and he is formed in them , gal. . . so that they are his mother who bring him forth , by a spirituall and divine birth , matth. . . and thus the church brought him forth , long after he was outwardly born , and crucified , and rose and ascended , revel . . . and she brought forth a man-child who was to rule all nations with a rod of iron , this is the hidden man of the heart , . pet. . . which 〈◊〉 the heavenly ornament , not onely of all good wom●n , but of all the saints , whom they doe put on , rom. . . who is the new man , eph . and the heavenly man , or lord from heaven , cor. . , . so that having eat his flesh and drunk his blood , they are members of his body , of his flesh , and of his bones , eph. . . whereas all other men , who are not saints , they have no union nor communion with christ , and he dwelleth not in them by faith , he is not formed in them , nor revealed , as he is in the saints , as paul declared he was in him , at his conversion , gal. . . and then he preached him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gentiles , to the end that he might be revealed in them , as he was in him , and thus the being of christ in the saints , is after a more speciall presence , then he is in others , whose understandings are darkened , being alienated from the life of god , through the ignorance that is in them , becaus of the blindness of their heart . eph. . . and here observe , that he doth not say , becaus that the life of god is not in them , but becaus of their blindness and ignorance they were alienated and estranged from it , being past feeling : so that once they had a feeling of this life , and therefore it was in them , which life is c●rist . . now becaus that christ is not in vnbeliever● according to that special presence and revelation , as he is in the saints and believers ; but is hid and unrevealed in them , therefore it is that sometimes christ is said not to be in them , even as we commonly say , in a cloudy and dark night , when no starres appear in the aire or firmament , that they are not in it , whereas they are in it , even then , but they do not appear in it as when the air is clear . for christ the light shineth in the darkness , although the darkness comprehends him not , and this is the night state . but when men believe , he is said to rise ●n them , and therefore he was in them before , but 〈◊〉 arisen , even as the sun is in the firmament at ●●dnight as wel as at mid-day , but the dark shad●ow of the earth hinders us from its light : and ●hus the darkness of the earthly mind hinders the ●oul of the unbeliever to see the sun of righteous●ess , who reacheth through all , and is in all , col. 〈◊〉 . and is that true light that inlighteneth every ●an that cometh into the world , joh. : . . fifthly : christ jesus he is otherwise in the 〈◊〉 , then he was , and is , in that vessel and temple 〈◊〉 suffered at ierusalem , and is now glorifyed in 〈◊〉 heavens ; for the saints have not the heavenly 〈◊〉 christ jesus , as it were , centrally and original●●● them , the spring and centre of his soul , life . 〈◊〉 light is not in their vessells , but onely in that 〈◊〉 which was born of the virgin mary : they 〈◊〉 enjoy of his life and light , as it proceeds 〈◊〉 him by way of emanation and participation . 〈◊〉 that although the true light be both in him , and 〈◊〉 ; yet it is otherwise in him then in us , as the 〈◊〉 of the sun is otherwise in the body of the sun , 〈◊〉 it is in other bodys into which it emanates : and 〈◊〉 life is otherwise in the principall part or parts 〈◊〉 the natural bodys , then as it is in the other mem●●● . and both these exampls have been used by 〈◊〉 ancients , to shaddow forth this great mystery 〈◊〉 they also are used in the scripture it self , which calleth him the head of the body , and the sun of righteousness ; and it pleased the father that in him all fulness should dwell , and out of his fulness we all receive and grace for grace , for in him dwelleth all the fulness of the godhead bodily , see coloss. : . and : . and joh. : . so that in all things he hath the preheminence , as the apostle declared . and look , as the sap or moisture and living vertue is otherwise in the root and stock of the tree , then it is in the branches , although i● be really also in the branches : even thus it is as concerning christ and the saints , he is the vine , they are the branches , he is the root that beareth them , and sendeth forth his life conti●ually into them , to make the● fruitfull ; that they may bear living fruits of life . now he is the root and vine ( into which the saints are grafted ) not simply as the word , but as the word incarnate , and as dwelling in that most pure and most wonderfull vessell , that suffered at ierusalem . . for becaus the fulness dwelt in him , and that he was immediately and most intimatly united with the godhead , so as no men no● angels are , but onely the man iesus , he is onely the true christ. and becaus he it is alone , who in an immediate way , and originally , is gods anoynted , who hath anoynted him with his holy spirit ; and all other men ▪ even the most holy , but mediately united with god through him , and mediately by and through him receiving the anoynting or holy spirit , therefore all other holy men are not christ , but christians , not being immediately anoynted of the father , but by the means of iesus christ. . nor are they otherwise partakers of the anoynting , or of the holy ghost , but as they are partakers of christ. and this the name christian doth plainly import , for it is a derivative name from christ , holding forth that as we derive our name from him , so also we derive from him whatever light or life , grace or heavenly virtus we do enjoy : the father first giveth it unto him , and he ( even the man christ jesus , that was born of the virgin mary , the son of david and abraham according to the flesh ) doth give it unto us . . he it is , by whom grace and truth cometh unto mankind , he it is to whom the father hath gi●en power over all flesh ( as he himself declared , ioh. : . ) that whatever the father hath giuen to ●im , he may give to them eternell life : for so the 〈◊〉 are according to the greek , and so both ●rias montanus , and the vulgar latin and dutch translation render them . so that christ hath given 〈◊〉 all flesh , that is , all mankind , eternall life ; even 〈◊〉 hath received it of the father , not that all 〈◊〉 do enjoy or possesse eternall life , but yet the seed or principle of it is put in them , which is the light of his son christ iesus that lighteth every man that cometh into the world , and thereby all men may have life ( as christ himself said , i am come that ye may have life ) and if they have it not , it is not becaus they can not , but becaus they will not have it ; for it is really tendered unto them by christ jesus , who , on this account , is the saviour of all men , but especially of them that believe . section x. . all true christians do worship the man christ jesus . . true believers worshipped him upo● earth in the days of his flesh . . the wise-men from the east worshipped the child jesus , but not mary , thereby condemning the grosse idolatry of the church of rome . . many exampls out of scripture to prove they worshipped the man chri●● jesus . . some presbyterians have taught tha● the man christ jesus was not to be worshipped , to the great dishonour of the christian religion . the christian quakers falsly accused that 〈◊〉 do not pray to the man iesus christ. . we ofte● expressly mention the names jesus christ in our prayers , and when we do not mention thes● names , yet praying by the movings of his life 〈◊〉 spirit , we pray always unto christ iesus , who● the heavenly man and god over all blessed for ever . . in what sort of expressions i have heard some of our friends pray to christ in our meetings , and which i have also used in prayer to my great comfort . . that becaus all true christians do worship the man christ iesus , he , to wit , the heavenly man must needs be really present in and among them , in their meetings , and consequently every where ; but this is not meant of his externall person . . who pray unto the man christ and do not believe him to be present , are real idolaters , as this author of the postscript . . that distinction refuted , that he is present as god , not as man. . that the man christ heareth our prayers , proveth that he is present every where . . that distinction refuted that the man christ iesus knoweth our prayers and thoughts not by immediat perception , but by having them revealed to him by the godhead , which is the popish evasion for worshipping saints and angels . . some places of scripture opened , as heb. : , . psal. . , . . that christ did immediatly kow the thoughts of men , proved from divers scripturs . . omnipercipiency of the soul of christ proveth him as man to be omnipresent . . and for these causes it is , that all true christians do worship the man christ jesus , and pray unto him , as they do unto the father : so that he is a true and proper object of divine adoration , as is the father , yea it is in and through him that we can onely in a true and acceptable way worship the father , and call upon him . . and even in the days of his flesh , they who saw his glory , and did truely know what he was , did both believe in him and pray unto him , and he bid his disciples believe in him , ye believe in god , believe also in me , said he , that is , in me , the man christ jesus whom god hath sent . . and seing we are to believe in him , we are also to call upon him , for that which is the proper object of true faith , is also the proper object of true divine adoration , as accordingly we find , that they who had true faith in him , in the days of his flesh did also worship him and pray unto him , as the wise men that came from the east did worship him , even when he was an infant , matth. : . and when they were come into the house , they saw the young child with mary his mother , and fell down and worshipped him . and here observe , it is not said , they worshipped mary his mother , no : they were more wise , although they did know that she was blessed above all women , yet they did also know that she was not an object of divine worship , as christ was . surely these men , although commonly accounted heathens , had more sound understanding then all the wise men , so called , of the popish church , who worship mary the mother of jesus , and pray unto her , as they do also unto other saints , which is gross idolatry . again see matth. : . and behold there came a leper , and worshiped him , saying , lord if thou wilt thou canst make me clean , and this was the man jesus . . and many such examples are to be found in scripture of those that worshipped him in the days of his flesh , see matth. : . and : . and : . and after his resurrection the disciples both men and women did worship him , see matth. . . . as no doubt they did so before and after his ascension the disciples did call upon him , see act. : . and they stoned stephen , calling and saying , lord iesus receive my spirit . and act. : . the disciples are said to be they that call on this name , to wit , iesvs ; and paul saluteth the corinthians thus , cor. : . grace be unto you and peace from god our father , and from our lord iesus christ : and ver . . unto the church of god which is at corinth , to them that are sanctified in christ iesus called saints , with all that in every place call upon the name of iesus christ our lord , both theirs and ●urs . and it is the will and command of the father that at the name of iesus every knee should ●ow , and every tongue confess to the glory of god the father . so that whatever honour or worship is given to the man christ jesus , it redounds to the father . he that honours the son , honours the father , and he that honours not the son , honours not the father . and rev. : , , , . all the saints and angels and every creature are brought in not onely worshipping the father , but the lamb , that was slain , and this is the man christ iesus , or word incarnate ; for the word or logos simply considered never was nor can be slain . all which scripturs and many more that could be mentioned , prove clearly that the saints did worship the man christ jesus , and did pray unto him . and they who believe not this doctrin , are more blind , then the poor blind man bartimeus , who when iesus of nazareth passed by , saw him with the eyes of his soul to be the christ of god , and prayed unto him , saying , iesus thou son of david have mercy upon me ; mark : , . also the canaanitish woman , that was not a jew , but in the jewes account an heathen , she believed in him with a great and marvelous faith , and also prayed unto him ; and when he seemed to have refused her , yet she continued in prayer , saying lord help me . . i have been the more full and express in this particular , for three weighty reasons . first . becaus i know that divers presbyteria● teachers in this nation have openly professed , and some have taught it in the pulpit , that christ as mediator , or the man christ , is not to be worshipped , or prayed unto , which occasioned a great contention in their synods and presbyterys in some places , of late years ; to the great dishonour of the christian religion , and of that worthy name , whereby we are called . . secondly : becaus that some have ignorantly accused us , that we did not pray to the man iesus , nor call upon the father in the name of iesus christ ; which is a gross calumny . . for many times have i both heard others , and also i my self have called upon that blessed name , expressly naming the words iesvs christ ; although when we express not these words , yet if we pray by the moving of his life and spirit , we pray in the name of jesus , and also to jesus the heavenly man , that is glorified with that glory he had with the father before the world was . . yea i have heard expressly such petitions put up in our prayers , at our meetings , unto christ as jesus , son of david have mercy upon us , o thou blessed lord iesus , that wert crucified , and dyed for our sins , and shed thy precious blood for us , be gracious unto us . thou that in the days of thy flesh wert tempted of satan , afflicted , bore our sins on the cross , felt our infirmitys , and wert touched with them . o thou our mercifull high pr●est , whose tender bowels of compassion are not more straitened since thy ascension , but rather more enlarged , and whose love and kindness is the same towards thy servants in our days , as it was of old ; help us , and strengthen us : and by the power of thy divine life and spirit raise us up over all tentations , and indue us with a measure of the same patience and resignation that dwel● so fully in thee , and which thou didst so abundantly manifest in all thy sufferings , in the days of thy flesh . thou art the same that thou wert , thy heart is the same towards thy servants , as when thou wert outwardly present with them in the flesh . thou art our advocat and mediator in heaven with the father : our mercifull high priest , who is not untouched with the feeling of our infirmitys . thou , even thou , blessed iesus , thou knowest our most secret desires and breathings , which we offer up unto thee , in the enablings of thy blessed life and spirit , that thou mayest present them unto thy father and our father , that in thee , we may be accepted , and our services also , and for thy sake our defects and short comings , our sins and transgressions that we have committed , may be forgiven us . these and such like expressions frequently used by us in prayer , both in secret , and also in publick , in our assemblys , plainly demonstrate , that we worship and pray unto the mediator betwixt god and man , the man christ jesus , the anoynted king , priest and prophet of his people , who also is god over all bessed forever . for he is that mighty one , upon whom the father hath laid help , so that although the father himself loveth us , and is most willing and ready to help us in all our necessitys , yet we can no otherwayes receive his help , but as it comes to us by the conveyance of the man christ jesus , our alone mediator . . thirdly : my third reason , ( which is mainly for my present purpose , and which alone is enough to conclude ) is , because it demonstrats this great & blessed truth , to wit ; that the man christ jesus is really present in and among us [ and consequently every where ) i do not mean by his externall or outward person , for that is ascended into heaven , but in virtue of his divine life and spirit , or soul extended into us in his divine seed and body , which is his heavenly flesh and blood , wherewith he feedeth the souls of them that believe in him . i say our worshipping the man jesus and praying unto him , doth plainly demonstrate , that he is really present in and among us , and with us , as his name immanuel doth signify , not onely as god , but as man ; for it were a most absurd thing to worship an object that is altogether absent , as the manhood of christ is , according unto these presbyterian teachers . we know how the prophet elijah mocked baals worshippers with a godly zeal and indignation , on this account , as supposing him in their account as an absent god. cry aloud , said he , for perhaps he is asleep , or hath taken a journey . as for us god forbid that we should worship an absent christ , or call upon a saviour to help us , in whom we do not believe as really present . . sure i am they who pray unto him , and yet do not believe him to be present , and have not some sense of his presence , are real idolaters ; for they pretend to worship an object , which wanteth a property altogether essential to an object of divine worship , that is , real presence . . nor is it enough for them to say , he is present as god , but not as man , for if the man be not present , he is not to be worshipped , and if he be to be worshipped , as most certainly he is , then he is present , for this is one of the great motives of worship and prayer , that he whom we worship and call upon , is present to help us , as david called him ● present help in time of trouble : and we are commanded to come and worship before his presence . . but again , our praying to the man jesus doth imply , that he doth really heare our prayers , and is really sensible and perceptive of them , and that not onely when we use vocal prayers , but also when we pray onely in our most secret thoughts . now it is impossi●le that he could hear us , and be sensible of our prayers , and especially of our thoughts , if he were not immediatly present in us , and with us ; for , to say that his god-head doth reveal our prayers and thoughts unto the man-hood , doth no wise answere the strength of this reason ; for hearing and perception , are immediate acts of the soul , and reach unto the objects immediately , or the objects unto them , but what is made known by revelation simply , doth not so reach , and that cannot be properly called hearing our prayers , or being sensible of them . as suppose that god should reveal immediatly to a man , in persia , or china , that i am praying here at such a distance , that man could not be said , to hear me praying or be sensible of the very breathings of my soul , as when the lord revealed to ananias , that saul , who after was called paul , did pray , yet who will say that ananias heard paul pray at that time ? surely this is such a slender and deceitfull evasion & answer , as the papists use commonly to give , when we bring this reason against their praying unto saints and angells , to wit , that they do not , nor cannot , hear our prayers every where , becaus they are not every where present nor can be , becaus of their limited capacity , they tell us , that they read ou● prayers , in the mirrour or looking glasse of the deity , or have them revealed unto them immediatly by god , which answer the protestants , most deservedly reject , for that is not properly to hear . . and indeed none is fit to be a mediator , but he that immediatly heareth our prayers , and hath a sense of the breathings and yearnings of our souls towards god , and is touched with the feeling of our infirmitys , as christ iesus our high priest really is , for [ said the apostle hebr. . , . ] we have not ●n high priest , which cannot be touchea with the feeling of our infirmitys , but was in all points tempted like 〈…〉 , yet without sin , let us therefore come boldly unto the 〈◊〉 of grace , that we may obtaine 〈◊〉 , and find grace to help in time of need . here observ , how he makes this the reason , why we should come 〈◊〉 ●nto the throne of grace , even becaus 〈◊〉 have an high preist , that is not of so a damantine a nature , nor yet so remo●e from us , as that he cannot be touched with the feeling of our infirmitys , and therefore he hath a real feeling of them , which is more 〈…〉 the prophets mantle fell , and this was a figure of this great mystery , for christ the greatest of all prophets , when he ascended , he let fall his mantle upon his disciples , to wit , a plenteous emanation of his spirituall and divine body and life , the proper vehicles and conduit of the holy ghost , and of god himself , so that they came to be wonderfully indued with the holy ghost , and indeed that which jesus christ hath left with us of his divine body , and life , is gods throne of grace , or heavenly throne , on which god sitteth , and to which we have access , while we are here upon earth , that is of the same nature with that above , and one intire being with it , the altar , the mercy seat . the cherub on which god rideth , as it is psal. . , . he bowed the heavens also and came down , and darkness was under his feet , and he rode upon a cherub , 〈◊〉 did flee , yea he did flee upon the spirit ▪ so the hebrew . this cherub is the man christ iesus , the heavenly rayes of whose spirit , light and life , are his wings , on which the most glorious and most high god doth ride , and bring speedy deliverance to his afflicted saints , in all ages . and christ also is 〈◊〉 heavens that god boweth , to wit , the heavenly man , that most willingly boweth , and obey●●● the fathers commands in all things , who is the man of gods right hand , by whom he doth all things 〈◊〉 heaven and earth , he bel●g his most immediat and most universall instrument , and organ of operation , in all things , in heaven or earth , or under the earth , and therefore to him must every 〈◊〉 bow , whether in heaven , or earth or below the earth . . but i shall more particularly prove that 〈◊〉 man jesus , even in the dayes of his flesh , did kno● the thoughts of men , from express testimonies 〈◊〉 scripture . math. . . and iesus knew their though● see also luk. . . and john . , . but 〈◊〉 did not committ himself unto them , becaus he 〈◊〉 all men , and needed not that any should testify 〈◊〉 man , for he knew what was in man. and sure●● john understood this of christ , as man , for he 〈◊〉 here speaking of the man christ , even jesus 〈◊〉 was borne of mary , but to say that he knew 〈◊〉 thoughts , not immediatly , but by revelation , 〈◊〉 to contradict the express words of this scriptur● which saith that he needed not that any should testify●● man , & so needed not divine revelation to know 〈◊〉 thoughts or hearts of men . and peter said unto 〈◊〉 man christ jesus , lord thou that knowest all 〈◊〉 knowest that i love thee : all which prove that 〈◊〉 man christ iesus , to wit , his soul hath a reall 〈◊〉 , and is really omnipercipient and 〈◊〉 , of all things , present and past , if not of 〈◊〉 things to come , for as things to come he may 〈◊〉 know them by divine revelation from his father but he cannot properly be percipient of them , 〈◊〉 sense & perception require alwayes a present object . . and if christ as man be omnipercipient , he is also omnipresent , not onely becaus omnipercipiency is as great , or rather a greater propriety and priviledge , but also becaus omnipercipiency doth really imply and involve in it , omnipresence ; for how that which is so altogether absent from us , can be sensible of our affairs and thoughts , is altogether unconceiveable , and puts our understanding as much upon the rack as the popish doctrin of transubstantiation , and the lutheran of consubstantiation , whereas in the way as i have expressed it , the thing ●s easy to be understood . section . xi . . an objection answered that i seeme to agree with the lutheran doctrin , of the ubiquity of the man christ. . that the externall person and body of christ is not every where , nor his soul wholly in every place , by a certain multiplication of ubications , as the lutherans commonly , but falsly teach . . the center , spring or fountain of his soul , life or spirit , as he is the heavenly man , is onely in that body that was crucifyed outwardly at jerusalem , and is now glorifyed in the heavens . . and is extended unto us by way of emanation . . some examples given to illustrat this truth . . as we agree with luther in the generall , so we differ from him in the particular manner of the ubiquity of the man christ iesus , which in their way is inexplicable and repugnant to scripture 〈◊〉 the certain instincts and dictats of reason , but 〈◊〉 our way most r●tional and agreeable to scripture . . the great comfort of this doctrin , that we ha●● the man christ iesus so near unto us in virtue of his divine life and soul in his divine seed an● body extended unto us . . that the most glor●●ous angels can not see god , but in the man 〈◊〉 iesus ; to wit , in his spirit , life and light r●vealed in them . . how the words of jame● concerning the word ingrafted , are to be understood : and the words of john concerning the wor● made flesh. . that scripture heb. : ● opened . . a saying of hermes trismegist●● concerning god his being a circle , whose center is every where , and is no where circum●cri●ed . . the man christ iesus a real a● proper middle betwixt god and us . and if it be objected , that i seeme to agre● with the lutheran doctrin , as concernin● the ubiquity of the man christ. . i answer , that i do indeed agree wit● them in the general ; but differ from them as to 〈◊〉 manner in great and weighty circumstances . for they say , the externall person & body of christ that suffered on the cross , is every where , even the whole in every place . . i say nay : his externall person is arisen , and ascended , and is not here ; as the angel said , sur●●exit , non est hîc , he is risen , he is not here : meaning his outward body , for that was it they were seeking ; and it is impossible that one and the same 〈◊〉 body can be in many places , at once . . they say , the whole soul of christ is in every 〈◊〉 , and in every thing , not by an extention , but a ●ertain multiplication of its ubication ; but this is as ●●possible and unconceivable as the former . . but i say , the whole soul or spirit of christ ●not in every place , nor in every man ; for the ●enter and spring or fountain of it is onely in that ●ody that was crucified on the cross at jerusalem , ●nd is now ascended and glorified in heaven ; which ●emaineth the same in substance , that it was on ●arth , although it be wonderfully changed as to the 〈◊〉 and manner of its being : it being no more a ●ody of flesh , blood and bones , but a pure , ethereal 〈◊〉 heavenly body , like unto which the bodys of the ●aints are to be at the resurrection . for earth●● and heavenly are not so differing , but that re●aining one in substance : they may be changed ●e into another , so that as one and the same 〈◊〉 soul may by the operation of the mighty power of god , be changed , so as to be made heavenly and pure ; even so one and the same earthly body may by the same power be made heavenly , and thus in different respects they are one and the same , and yet not the same : one in substance , and not one , but another , in the manner of being . . and the center or spring of christs soul remaining in that glorifyed body , it extends its precious life spirit and light into the saints , and 〈◊〉 some manner into all men . . even as the light of the sun , that is centra●●● in the body of the sun , and yet emanats and 〈◊〉 forth its light in most abundant streams and rays●● to all the world . and as the soul of any ordin●●● man hath its center in one principal part of the body , as some think the head , but others the hea● and sendeth forth its life and vital rays into 〈◊〉 whole body , and therefore the soul is sensible● whatever affects any part or member in the who●● body . even thus our blessed lord and saviour ●●sus christ is sensible of whatever affects or moves 〈◊〉 church , which is also his body , by the real 〈◊〉 of his divine life , soul and spirit in the divi●● seed extended into the same . . and thus indeed as we agree with luther an● his followers in the general , so we differ from the● as to the particular manner and way of the real pr●●sence and ubiquity of the manhood of christ , 〈◊〉 in their way is inexplicable , and repugnant to the most certain instincts and dictats of reason , that god has indued us with , as rational creaturs . whereas the way as i have expressed it , is most rational , and will be found to be most true and solid , by all , that shall seriously ponder the matter , and weigh the reasons and arguments i have given for it , and may yet further give from testimonys of scripture , and experience of the saints ; that no reason can contradict , but doth highly favour . . and surely it is no lesse a comfortable , then 〈◊〉 is a true doctrin , that we have the man iesus christ 〈◊〉 near unto us , in virtue of his divine life and soul , in his divine seed and body extended into us : and thus he is the incarnat word , or word made flesh , ●welling in our flesh , and is made like unto us ; for as we are flesh , so he is flesh also , but of a more excellent make or creation . and thus he is the bride●room and husband of our souls , to whom we may approach , and whom we may kiss and imbrace , and handle with the hands of our soul , and whose glory we may behold ; even the glory of the word made flesh , and dwelling in us . whereas the glory of the word as it was in god , before it became flesh , or cloathed it self with the heavenly manhood , no eye of angel or saint ever could or can behold : for the glory of the word simply considered , in god , out of the manhood of christ , is god himself , without any middle or mediator . . and this none hath ever seen , or can see , no not the most glorious angels ; but it is the word made flesh , or god made manifest in flesh , to wit , in the heavenly flesh or manhood of christ , that is the alone proper and adequat object of the contemplation and enjoyment of the most glorious angels as wel as of the most holy souls , as paul declared ; great is the mystery of godlyness , god manifest in th● flesh , &c. seen of angels . observe here , it is not god simply , but god manifest in flesh , that is seen of angels , and is believed on in the world ; although he was both seen of angels , and believed on in the world , long before he was manifest in that outward body of flesh , which was also a most glorious manifestation , and excelleth in glory all the outward manifestations , that ever were , or shall be ; but the angels and saints did really see him , before that nanifestation in outward flesh ; and the saints do now really see him , although his outward body and external person be not now present for us to behold . . yet the word incarnate , or made flesh , and called by iames the ingrafted word , we do really see , for it 〈◊〉 in us : and unlesse it were made flesh , or incarnate , it could not be ingrafted into us , for all ingrafting or implanting requireth some simili●ude or analogy of nature and substance ; therefore we can not graffe an apple or cherry-graffe upon stone ; or iron , or bare earth ; by reason of the great unlikenesse and distance of their natures : and yet the word simply and nakedly considered in god , before it was made flesh , is more unlike unto us , and in nature more remote from us , then an apple is from stone , or iron . therefore to the end that the word may be ingrafted into us , and we again ingrafted into it , the word must be incarnate , or become flesh , as we are ; for all men are a sort of flesh , and so called in scripture , in comparison of god that is purely a spirit ; and though the souls of men 〈◊〉 spirits , yet comparatively as unto god , they are as it were flesh . and thus the word is become flesh , that is to say , hath advanced a step , or degree nearer unto us , then as it was in god before any thing was made : and the word was first of all made flesh , to be the root and foundation of all other created beings , and for which they are created . . for it is a more noble creation then all things else ; and is 〈◊〉 this creation , as the apostle declared expressly ( heb. : . ) the words [ not of this 〈◊〉 ] should be translated [ not of his creation ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and therefore some think fit , rather to call it an emanation from god , then a creation , to speak strictly , which i shall not dispute about ; for it rather is a strife about words , then in the thing it self . now when i say that the light , life and spirit of the heavenly man , christ jesus , is not in us , as in respect of its fountain and center , or spring , but onely by way of emanation or participation , we deriving it from that central light , and life , that was in him , that was born of the virgin mary . . i do by no means acknowledg , or understand , that the deity had onely its center , in that man , and from him doth ray into us ; for the most blessed and glorious deity properly hath no center , and rays distinct , by way of emanation ; but rather is all center , according to that noted saying of hermes trismegist ; god is a circle , whose cent●● is every where , and is no where circumscribed . and therefore the blessed deity is as centrally and essentially in us , as in the man christ iesus . but still as in respect of union , manifestation and operation , and also in respect ●f communion , and fellowship , the man christ jesus , or word incarnate , is the onely and proper middle and mediator betwixt god and us , so that where●● god is immediatly united with the man christ jesus , no other men or angels have , or indeed are capable to have an immediat union with god ; their union is onely mediat with god , and so their communion and fellowship with him is but mediat also , by the means of christ jesus , although in respect of other means , it is immediat . and of this i found needfull once for all to acquaint the reader , to prevent his mis●●ke . section xii . . how much more truely we own aud esteeme the manhood of christ , then the author of the postscript , or his brethren . . a testimony of luther , for the man christ his being every where . . another testimony from those , who imbraced the aungustane confession in that treatise , called liber concordiae , that christ as man is really present with the saints on earth . . the lutherans grosse errour in the manner of this presence , hath given occasion to many to deny the truth it self , becaus they could not understand the manner . . the manner offered in this treatise most consonant both to scripture and reason , and almost to sense . . how iohn saw the son of man in the midst of the golden candlesticks after his ascersion . . how christ 〈◊〉 the ladder , by which we ascend unto god. . the nephesch and neschamah of christs soul distin●guished . . christ his spirituall coming in his saints as the son of man , ma●th . c : : ver : . . a testimony of calvin , that christ as man , doth sanctify us and give us grace . . some testimonys from s. r. his epistles , that christ is in the saints , not onely by his gra●es , but by himself . . another testimony of calvin . . that s. r. speaketh of the man christ his being in the saints . . many call that h●rrid blasphemy in us , which they commend in s. r. and others of their own teachers , which is great injustice and partiality . . christ his knowing the heart of the samaritan woman , and curing the woman of canaan of her issue of blood , proveth the extension of his soul , and life or spirit aforesaid , as he is the heavenly man. . and thus it may appear , how much more truely ( according to the scripture , and our own blessed experience , agreeing most exactly with the experience of the saints of old ) we own and esteeme of the manho●● of christ iesus , above whatever the author of the postscript , or his brethren did acknowledg ; who would exclude the heavenly man or second adam iesus christ altogether out of the very saints : whereas the second adam is the quickening spirit , that raiseth up both soul and body into life , as paul declared . . and indeed luther did conceive a most just indignation and zeal against them ( such as this presbyterian is ) who exclude the manhood of christ out of the saints , and confine it to one place . for thus he writeth in his larger confession of the supper of the lord. absit autem , ut ego talem deum agnoscam aut colam , ex his enim consequeretur quod locus & spatium possent duas natur as separare , & personam christi dividere , quam tamen neque mors , neque omnes diaboli dividere aut separare potuere . et quanti tandem obsecro pretii esset talis christus , qui unico tantum loco simul divina & human● person● esset , in omnibus voro locis dun●axat & quidem separatus deus , aut divina persona esset sine assumptâ suâ humanitate ? in english thus : far be it from me , that i should acknowledg , or worship such a god , for hence it should follow , that place and space could separat the two naturs , and divide the person of christ , which neither death , nor all the devils could ever doe . and i pray , of what worth were such a christ , who ●n one onely place should be both a divine and humane person together , but in all other places should be god separat , or a divine person without his assumed humanity . . and also those , who embraced the augustan confession in that treatise , called liber concor●●a ; where they give a new declaration of some articles in that confession , upon the head concerning the person of christ , speak their mind very notably , in these following words , which expresse the very something upon the matter , as to the generall , that 〈◊〉 plead for . quare perniciosum error om esse judicamus , quando christo juxta humanitatem , majestas illa derogatur ; christianis enim eâ ratione summa illa consolatio eripitur , quam è promissionibus paulò antè commemoratis de presentiâ & inhabitatione capitis , regis , & summi sui pontificis , haurire poterant . is enim promisi● non modò nudam suam divinitatem ipsis praesto futuram ( quae nobis miseris peccatoribus est tanquam ignis consumens arridissimas stipulas ) se● ille ipse , homo ille , qui cum discipulis loquutu● est , qui omnis generis tribulation●s in assumpt● suâ humanâ naturâ gustavit , qui eâ de causâ nobis ( ut & hominibus & fratribus suis ) cond●lere potest , se in omnibus angustiis nostris nobiscum futurum promisit , secundum eam eciam naturam , juxta quam ille frater noster es● , ● nos caro de carne ejus sumus . in english thus : wherefore ( say they ) we iudge it to be a hurtful● error , when that majesty is derogated from christ , according to his manhood , for by that means , th● most great consolation is robbed from christians , which they could have drawn from the promises , a little before mentioned , concerning the presence and ●ndwelling of their head , king and high priest. for he promised that not onely his godhead should be present with them ( which to us miserable sinners , is as a fire consuming most dry stubble ) but the same , that man , who spake with his disciples , who tasted all kind of tribulations in his assumed manhood ; who for that cause can be grieved with us ( being also men , and his brethren ) did promise that he would be with us in all our afflictions , also according to that nature , by which he is our brother , and we are flesh of his flesh . . but the lutherans conceit , that the externall person of christ , not onely virtually , but formally , is in every place ; yea the wole in the whole , and the whole of it in every part ; is so absurd and repugnant unto rational perception ; that from this many have taken occasion , unjustly to deny the truth it self , becaus they did not see how this manner of the lutherans of the ubiquity of the man christ could consist with reason . . whereas the manner offered by me , is most consonant both to scripture and reason , yea and almost to sense it self ; for there are sensible examples , by which we may illustrate the manner of it , as namely , that of the stream of light , that floweth from the candle , and filleth the whole house , while as the body of the candle it selfe is but in one place . . and what doth that firy streame or river signify , that issued and came forth from the ancient of days , but the extension of the life and spirit of christ , as he is the heavenly man ? and as john rev. . describeth him is a wonderfully great man , even that son of man , whom iohn saw , after his ascension , in the midst of the golden candlsticks , even he that liveth and was dead , ver . . to shew that it was the man christ , and he had in his right hand seven star●● which are expounded to be the seven angels or pastors of the seven churches . this showeth it is not his externall person , or outward body that is here described , for it is impossible to conceive , how he can hold a number of men in the right hand of his externall person . therefore by his right hand is signified his power , as he is the great heavenly man , which can wel hold all the men that ever were in the world . . also this wonderfull extension of the spirit of christ as man in his divine body and seed , is most clearly described hy christ himself , iohn : . verily , verily i say unto you , hereafter ye shall see heaven opened , and the angels of god ascending and descending upon the son of man : this is the great and heavenly man christ iesus , who is that ladder which iacob saw in his vision ; the top whereof reached unto heaven , and the foot of it reached the earth . but this can not be the externall person of christ , and therefore it is the spirit of christ , as he is man , or his soul that is extended into us here upon earth , in his heavenly body that he giveth us to feed upon , by means of this heavenly ladder . . but when i say , the soul or spirit of christ ● man is extended into us , i do not understand the nephesch of his soul , but the neschamah or nisch●ah , even that divine spirit of life , that god breathed into adam , and is that which solomon calls the candle of the lord searching all the inward parts of the belly ; and iames the ingrafted word , and iohn the word mad flesh , or incarnate word , that dwelleth in us . by the nephesch i understand that of the soul of christ common to him with the souls of other men , as namely , the root and life of the animal senses , and discursive parts . by the neschamah or nischmath i understand , that substantial dignity and excellency of the soul of christ , that it hath in its nature ( being a divine nature , so to speake ) above and beyond the souls of all other men , and spirits of the most excellent and holy angels . but whether his nephe●ch and neschamah be two principles really distinct , or two facultys and powers of one onely principle , i shall not in this place determine , nor is it material to the thing in hand to inquire . . again , christ himself hath taught us , that 〈◊〉 spiritual coming in his saints , is as the son of man , matth. : . verily i say unto you , there are some standing here , that shall not ●ast ●f death , till they see the son of man coming in his kingdom . this can not be meant of his last coming at the day of judgment , else it would inferr that some that hear him speake these words , have not as yet tasted 〈◊〉 death , nor shall , unto the last day , which is absu●● therefore this coming of the son of man must 〈◊〉 his inward and spiritual coming into his 〈◊〉 again , he said himself , that the father had 〈◊〉 him authority to execut judgment , as he is the 〈◊〉 man , and that the hour should come , wherein 〈◊〉 that are in the gravesshall hear his voyce . and 〈◊〉 told them , that time was in part come already , 〈◊〉 must be understood spiritually and inwardly , at 〈◊〉 in great part , iohn : , , , . . and according to this i find a very obse●vable saying in calvin , on the epistle to the 〈◊〉 upon these words , for he who 〈◊〉 , and 〈◊〉 who are sanctified are all of one. his words are the 〈◊〉 following : neq●e enim , tantùm q●atenus deus 〈◊〉 nos 〈◊〉 , &c. for ne●ther ●oth he sanctify 〈◊〉 onely as god , but also the vertue or power of his sanct●fying is in his manhood , ( or , humane nature ) 〈◊〉 that is hath it from it self , but that god hath poure● forth a solid fulness of holyness into it , that fro● thence we may all draw , to which pertaineth tha● sa●ing , i for their cause do sanct●fy my self , theref 〈◊〉 if we be profane and unclean , the remedy is not to 〈◊〉 sought afar off , which is offered to us in our flesh● thus calvin . now if he doth sanctify us as man● it is certain , as man be must he in us : for a cause 〈◊〉 〈◊〉 at a distance , but by some medium or middle ; 〈◊〉 there can be no middle , but the man christ him●●lf , his life or soul extended unto us : for it were a ●ost absurd thing to think , that the manhood of ●hrist doth operate upon the deity , and through 〈◊〉 deity upon us , for the deity is altogether an ●●passible being , by reason of his most infinite perfe●●on . and seing he faith the remedy is not to be ●●ght afa●r off , which is offered to us in our flesh , i 〈◊〉 not how this can be understood of his externall 〈◊〉 , for indeed that is at a great distance from . i know calvin hath a conception that the 〈◊〉 do partake of the flesh or body of the exter●● person of christ , which yet is hardly intelligible , 〈◊〉 we should conceive , that it doth send forth 〈◊〉 exceeding subtile influence upon us : but if it 〈◊〉 so , the argument will hold stronger , that if ●●ody of christ can influence us at such a distance , 〈◊〉 more the soul , seing the soul is more capable 〈◊〉 vast an extension , then the body , but flesh of christ , that the saints feed upon , is 〈◊〉 that divine body , the substance of which is 〈◊〉 another kind , then the outward body , 〈◊〉 much soever made glorious , or spiritual : but body can not sanctify us , without the soul of 〈◊〉 extended into it , for it is rather the soul , o● 〈◊〉 that is the man , then the body ; and holy● can not be properly inherent in any meer body , being the property of an intellectual being , and therefor it can not convey holiness into another , simply by itself , but onely as it is the instrument of the soul , which is the onely proper and immediat subject of holyness . . and thus having given an account , not onely from luther , and those who embrace the augustan confession , but also from calvin himself , ( for whom the presbyterians have so great an esteeme ) of the wonderfull power and influence , that the manhod of christ hath in and upon the saints , and of his being so near unto them . let us now see , what their great seer s. r. , as the author of the postscript calleth him , saith to the matter . almost all his epistles , especially the first part , are so full of expressions , concerning that nearness of christ to himself , and of his enjoying his love , and hungering more and more after the enjoyment of it , that it is needless to cite any particular testimonys out of the book for the same : yet for the satisfaction of those that have not read his book of epistles , i shall cite some particular places , holding forth that wonderfull nearness of christ , that i plead for , and that christ himself is present with and in his people , and that he giveth them not onely his comforts and graces , but himself to be enjoyed by them , even in this life . see part , ep. . if joy and comforts ( saith he ) came singly and alone without christ himself , i would send them back again , the gate they came , and not make them welcome , but when the kings train cometh and the king in the midst of the company , o how am i overjoyed with floods of love ? this is such a plaine testimony , that it quite destroyeth that deceitfull distinction , that the presbyterian teachers have , when they tell us , christ is in us by his graces , gifts , and operations , but not by himself . for are not his joy and comforts , his gifts , or graces and operations ? and yet s. r. saith , if these came singly and alone without christ himself , he would send them back again the gate they came , and not make them welcome . and indeed christ can not be separat from his graces , no more then the soul can be separat from the love , and joy , that is in it , and emanates from it ; or then the sun can be from his beames , or the fire from its heat . again , see part , ep. . i can neither speake nor write feeling nor tasting , nor smelling , come feel , and smell , and tast christ , and his love , and ye shall ●all it more then can be spoken : to write how sweet the honey-comb is , is not so lovely as to eat and suck the honey-comb , one nights rest in a bed of love with christ , will say more then heart can think , or tongue can utter . surely these words hold forth an immediat presence of christ , for we can not tast , nor feel that which is not really present . again , see ep. . there is nothing will make you a christian indeed , but a tast of the sweetness of christ , come and see , will speake best to your soul. this plainly implyeth that christ is present , even to them who are not christians indeed , seing to tast of the sweetness of christ is that onely , which makes one who is not a christian indeed , to be a christian. but beside all this , i shall cite some express testimonys for christ his being in the saints . see part . ep. . it 's not for nothing that it 's said coloss. : . christ in you the hope of glory : i will be content of no pawn of heaven , but christ himself . and part . ep. . i have good confidence , madam , that christ iesus , whom your soul throug forrests and mountains is seeking , is within you . many more testimonys may be cited , but these may suffice , to prove that this great seer , in the presbyterians account , did believe that not onely the graces and comforts of christ are in the saints , which are as it were his train and attendants , but that he himself is in the midst of them . and if it be replyed , that by christ his being in the saints , he meant is god , not as man , as we understand it . . to this i answer . god , or the word or logos singly considered , is not christ , but the word incarnate , or the word made flesh , and planted in us . for christ signifyeth [ anoynted , ] and it is the man christ , that is gods anoynted : and indeed we can not see , nor tast , nor smell , nor feel , of the naked deity of christ , nor converse with christ simply as god , but as god-man , or the word incarnate ; and the presbyterians commonly teach , that there is no accesse to god , nor communion with him , but through the mediator christ jesus , as calvin himself teacheth , for thus he writeth on the hebrews , cap. : ver . . that god is no otherwise revealed to us then in christ , for there is so great a brightness in the essence of god , that it blindeth our eyes , till it shine upon us in christ. whence it followeth , that we are as blind men to the light of god , unless it shine to us in christ. by this it is clear , that christ importeth somewhat beside the essence of god , which is his manhood , or as he is the word incarnate . but . the presbyterians now adays would not onely exclude christ as man , but even as god , out of his saints , for they are greatly offended at iohn owen , an independent teacher , who in his book on the perseverance of the saints , hath affirmed , that the holy ghost himself doth really indwell in the saints , so that not onely the graces and gifts of the holy ghost , but he himself is an indweller in them , and is united unto them , and they to him : and for this caudry , a presbyterian hath found fault with him . and . i shall produce some of s. r. his own words , and leave them to the reader , whether they do not hold forth somewhat of the truth of that , which i plead for , although i believe he had not a distinct and explicite understanding of it . see part , ep. . i know ( said he ) god is casten ( if i may so speak ) in a sweet mould and lovely image , in the person of that heavens-iewel the man christ , and that the steps of that s●eep ascent and stair to the godhead , is the flesh of christ , the new and living way . surely these words import no lesse , but that christ as man , although not as to his external person , yet in some other mysterious way , is present with the saints on earth , seing they can not see god , as in himself , but as he is to be seen in that lovely image of the man christ , whose flesh is the steps and stair to the godhead . and therefore we must have that flesh in us , else we can not ascend to any true communion with him in our hearts . . but again , see a more express testimony , that the man christ is in the saints , & buddeth forth blossometh and beareth fruit in them part . ep. . but the plant of renown , the man whose name is the branch , will budd forth again , and blossome as the rose , and there shall be fair white flourishes again , with most pleasant fruits upon that tree of life , a fair season may he have , grace , grace be upon that blessed and beautifull tree , under whose shaddow we shall sit● , and his fruit shall be sweet to our tast again , see part . ep . . iesus that flower of jesse , set without hands , getteth many a blast , & yet withers not , becaus he is his fathers ●oble rose , casting a sweet smell through heaven and earth , and must grow ; and in the same garden with him , grow the saints . now i would ask the author of the postcript , do these words of s. r. hold forth a false christ , or another jesus , then the 〈◊〉 jesus , the son of mary ? if they do not , then why doth he accuse the quakers , as holding another christ , onely becaus they speak of christ in them , as formed in them , budding and growing , and bringing forth fruit of life , who is the plant of re●own , the branch , the tree of life , the incorrup●ible root , the seed , and word ingrafted . and surely it is impossible to understand how the man christ jesus casts a sweet smell through heaven and earth , if he is not present both in heaven and earth . again , see part . ep. . if christ b●d and grow green , and blossome , and bear seed again in scotland , and his father send him two summers again , in one year , and bless his crop . o what cause ●ave we to rejoyce in the free salvation of our lord , and to set up our banners , in the name of our god! i have cited these passages the rather , becaus many presbyterian teachers , as wel as others , when they hear , or read such words as proceeding from us , namely , that christ is a seed or plant of life in us , growing , sprouting , budding , blossoming and bearing fruit , and that this heavenly seed and plant , is a tender plant , as he is so called in scripture , that is bruised and wounded by mens sins , and hindered to bring forth fruit in them , that give place to sin , but groweth strong , and becometh exceeding fruitfull , in all them , that joyn to it , and love it , and deny those things that are contrary to its nature , such as all kinds of sin are ; then they cry out , horrid blasphemy , this is to deny the true christ of god , the son of mary . . but if these expressions be found & orthodox in s. r. i hope they are not blasphemous in us , seing we hold forth no other christ jesus , but the same that all the saints believed in , and was of mary and david , according to the flesh , and before them , and the father and lord of them , according to the spirit , who is the saints hiding-place in all ages , as it is written isaiah : . and the man ( to wit , the man christ ) shall be as an hiding-place from the wind and a covert from the tempest , as rivers of wat●r in a dry place , as the shaddow of a great rock in a weary land . surely this is a great and mighty man , so that we may justly say , as these did of old , what manner of man is this , whom the ●●inds and sea obey ? for indeed he commands the winds and the sea ▪ and all the creaturs , to whom all power is given in heaven and earth : and though he hath his deputys and servants under him , yet they can doe nothing without him . . and therefore he himself is every where present , and knoweth , seeth and perceiveth all things . he knoweth the most secret thoughts and actions of all men , both good and ; he told the woman of samaria , who had been a bad and evil woman , all that ever she did , even the man christ jesus , as she her self did acknowledge , and went and preached him to others , come , said she , and see a man , that told me all that ever i did , is not this the christ ? but to say , he told this as knowing it by revelation from the father , and not as the man christ jesus ▪ is to equall other prophets unto him , who knew the thoughts of men by revelation , and indeed to weaken the argument , that she brought , to prove , that he was the christ , becaus this man told her all : but seing this man knew all her deeds and thoughts immediatly , and needed not divine revelation , to know them , therefore he was indeed the true christ , for no other man had such a priviledg , and certainly he told her much more inwardly , then outwardly , and therefore he was in her , to wit , by his life , light and spirit . and how could the woman , that was cured of her bloody-issue , by touching the hem of his garment , have touched him , luk . if his spirit and soul or life had not extended into her , for her touch was not a bare outward touch , nor did she touch his body , but onely the hem of his garment , and although many touched him beside , in the great presse of people , yet he felt her touch , that was another sort , then all the other touches ; even a spiritual touch , so that her spirit reached unto his spirit , and drew from it , out of his body , and he feeling this , said , who touched me ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; albeit it was a woman , that touched him , and he did ask the question in the masculine article ; and indeed a masculine and vigorous touch it was ; her spirit being raised by faith , into a masculine and heavenly vigour , touched his spirit , and drew vertue from him , and therefore his spirit reached unto her , that did both so draw forth her spirit towards him , and also did convey unto her that healing vertue . and surely many thousands have as really touched him , as she did , by the spiritual touch of faith , who never had his outward body , or external person present to touch it , and have drawn virtue from him , whereby their souls have been cured , and some also have found their bodys cured and restored to health . section xiii . . if by [ common ] be understood , that christ is gods free gift , we acknowledg him so [ common . ] . the life and light otherwise in the son of mary , then in us . . christ 〈◊〉 truely mediator , in the saints , as without them , in heaven , proved out of john : . and rom. . . the seed of regeneration is sown by christ the son of man. . god the father is greater then christ as m●n . . the omnipresence of the manhood of christ in all creaturs doth not confound his godhead with his manhood . . that scripture luk : . opened . . the , , and ▪ charges utterly false . . the presbyterian teachers make the devil greater , and of a larger extent then the heavenly manhood of christ , to the great dishonour of our blessed saviour . . the quakers put not their prophets and teachers in christs roome , but acknowledg him exalted above all creatures , more then the presbyterians . . the blindness and darkness of the author of the postscript , that denyeth the saints to have any measure of that light that was , or is in christ. . how furr the author of the postscript hath outshot himself , in denying christ to be in the saints . and thus having by many scripture testimonys , and arguments builded thereupon , together also with the testimonys of others , and some of the presbyterians own prophets , so fully proved , that christ is in the saints , yea and in a true sense , in all men , and in all things , as god is . before i close this particular head , i shall a little more narrowly consider the author of the postscript his words in in the charge . he saith , we affirme christ to be a common sort of thing . his designe is easily to be seen here , as if we undervalued christ , but it is no undervaluing of him , to call him a thing , seing the angel called him that holy thing , luk : . that holy thing which shall be born of thee , shall be called the son of god. and this holy thing we say is in all men . . but if by common he mean , either that it is of mens nature , or that all men have the enjoyment of it , in that sense i deny that it is common , for it is not of men , but it is in the nature of it , a most rare , divine , and singular thing ; and though it be in all , yet it can be enjoyed by none , but them who are saints . but to understand by common , that it is the free gift of god unto all , whereby all may be saved , in that sense we do not deny it to be common : nor doth its being common derogate any thing from its excellency , for , bonum quo communius , co melius , a good thing the more common it be , the better it is . is not god a common creator , and yet he is not the less good or exce●lent ; so nor is christ the less good or excellent , that he is a common saviour , in so farr that he doth put life and salvation within the reach of every man in a day of visitation , that they may be saved . . but the summe or substance of this his charge is false , namely that we affirme , that christ is in every man , as he was in the son of mary , for we say . the son of mary is christ himself , and though his light and life , and spirit or soul be in ●s and in all men , yet not so as in the son of mary , for it is in him in the fulness , and in us onely by emanation from him . it is he , the son of mary , that giveth us this living water , who is th fountain and spring of it : whereas the stream of it is but in us , and god who is light is otherwise in the son of mary , or man-christ , then in us , or any other men , for he is in him by an immediate union and communion : whereas he is in us but by the man christ , as in regard of union and communion ; so that our union and communion with god is but mediat through him . . and this wonderfull mystery christ himself doth clearly hold forth , ioh. . verse . i in them and thou in me , that they may be made perfect in one . observe here , an excellent order ; christ in the saints and god in christ , so that as in respect of union god is not immediately in us , nor immediatly united with us , nor we with him , but god is in christ and christ is in us . and so god through christ is in us , and thus christ doth declare himself to be the mediator betwixt god and man , as he is in them , thou in me and i in them , here christ is the midle-man or mediator as being in the saints , which confuts the gross and most comfortless doctrin of the prebyterians and others , who affirme that christ as mediator is only without us , in heaven , and is not mediator in us , whereas he himself in this place hath declared the contrary , thou in me and i in them , that they may be made perfect in one ; so that of all things visible and invisible , christ is next unto god , and most near unto him , as in regard of union and communion , and then the saints by their union with christ are united also unto god , and he unto them . and if christ be mediator in the saints , then he is man , or the word incarnate , in them , for the word or logos simply considered , is not mediator , becaushe is of a nature as remote from us , as the father , being one essence or substance with him , and indeed it is the man christ , that spoke these words in prayer unto his father , for the logos simply considered is god himself , and cannot be supposed to pray unto god , for that to which one prayeth is greater then he that doth pray : and it is the man christ , or word incarnate , who said , my father is greater then i , so that christ as man is inferiour to god , & this is the same spirit of christ , as man , that prayeth and maketh intercession unto god in the saints , rom . and hath done so from the beginning , and by whom the children of men in all ages have received grace from god. . for the seed of gods grace , which is the true ●●●d of regeneration that hath been sowne in all ages of the world , as well before as since christ did outwardly come in the flesh , was sown by the son of man , to wit , the man christ jesus , as he hath expressly taught himself , math. . . he that soweth the good seed , is the son of man , who is the good and friendly man , and therefore he hath been in all ages and places of the world , becaus he hath sown his seed in the world , and not in some corner of it onely ; and the seed which he hath sowen is the i●grafted word , even a measure of the same divine and heavenly nature , light & life that is in himself , as he is the heavenly man , or lord from heaven . . whose nature as man , is heavenly and divine , all though it be inferiour to the god head , for he said , my father is greater then i , nor will his ●mnipresence and omnipercipiency prove , that , as man , he is as great as the father for the whole universe of created beings of heaven and earth , visible and invisible , are as the dust of the ballance , and drop of the bucket , in comparison of god. . and therefore that the heavenly man christ jesus , his spirit , light and life , doth every where extend it self into all things , will not prove that christ , as man , is equall unto god ; nor yet confound his god-head and man-hood , it only proveth that the man christ jesus is a great and mighty and most excellent being , farre above all , and excelling all men and angells , and all other angelicall and heavenly powers , and principallitys ; which is a most certain truth , and therefore do all the angels worship him ▪ as they are commanded . . and this universall presence of his in all things he declared himself , when mary his mother according to the flesh , with her husband ioseph did seek , him ; among the multitude , why did yee seek me ( said he ) did yee not know that i must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the things of my father . luk ▪ . . and verse . they understood not that saing which he spake unto them , and indeed many at this day do not understand it , which place of scripture dionysius of alexandria , brought against paulus samosatenus to prove , that christ was before mary , and if christ was before mary , he was not only god , but man , for it is the man or word incarnate , that is the christ , or anointed of the father and not the word or god-head simply considered . his , , and , charges are , that we affirme iesus , the true christ the son of mary , to be onley an ordinary vessell , which containeth ●his light , as the spirit of every other holy man doth , and so not only pulling down our exalted prince from his throne of glory , but putting our false prophets ( as he calls them ) in his place , cloathing them with the glory of his proper titles , as being christ as wel as he , becaus containing the same light with his . . answ. that these charges are exceeding false and unjustly layd upon us will abundantly appear , from what is already said , in answer to the former , and therefore i need say the lesse , onely to let the reader know that we are so farre , from affirming jesus the true christ , the son of mary to be onely an ordinary vessell &c. that we both believe and affirme him to be a most wonderfull and extraordinary vessel , and that both in respect of his soul and body , as having the center and spring of that divine light , life and nature , whereof we have but the ray and streame . and though the vessels of other men have the light in them , yet they contain it not , but it rather contains them , for the greater is not contained in the lesser , but the lesser in the great●r . and thus we do not pull down our exalted prince from his throne of glory , but acknowledge ●im more exalted , then our adversarys do , who ●ould confine and limit him to one place , and ●●ltogether exclude him , as man , from having any ●●rone in the hearts of his people : whereas they do ●●knowledge that the devil is in all wicked men , 〈◊〉 and good men also , and yet they will not ac●nowledge christ to be in all , nay not in any , good ●en upon earth . . and thus they make the devil greater then 〈◊〉 , which is no small dishonour to our blessed sa●iour : and they who deny him to be in men , even 〈◊〉 the saints , seing he is really in them ( conforme 〈◊〉 to the testimony of scripture and the experience of them who know and witness him revealed in them ) are denyers of him , as really as they who denyed him when he came in the flesh . . again , that we put our prophets ( whom he falsly calleth false prophets ) in the place of christ , cloathing them with the glory of his proper titles , as being christ , as wel as he , becaus containing the same light with his , is such a grosse and manifest lye and forgery , that a greater can not be invented , for we do exalt him both with our hearts and mouths , above , not onely , all men of our own profession , but above all men and angels , and that beyond all comparison ; yea we exalt him more then this our acc●ser , or any of his brethren , even as man , as having a substantiall dignity and excellency , belonging to him as man , above all men and angels whatsomever : nor will it in the least follow from our principles , that becaus we have a measure of his light and life in us , that therefore we put our selves in his place , or roome , as is already cleared : for he has it in the fulnesse , in whom the fulnesse of the godhead dwelleth bodily ; and god gave not the spirit unto him by measure ; whereas whatever light , or life , vertue or excellency we or any saints , or angels have , is derived from him , and is but a measure of his fulnesse : and god the father dwelleth in him immediately , but in us ●mediately through him , as is above declared and opened , from iohn : . . and what a blind and dark man is this , that will not acknowledge that the saints have any thing of that light in them , which christ hath in himself ! let him tell us , and prove it from scripture , if he can , that christ putteth any other light , or spirit in his people then that which is in himself . but the contrary is manifest from scripture , that it is one and the same spirit , light and life , both in him , and in them . but if some , more sober then this author , will acknowledge , that christ is really in the saints ; albeit they do not understand how he is in all men ; to such i say , viz , who affirme christ to be in the saints , that , by this mans argument , to ●it , the author of the postscript , they deny the true christ , the son of david , and mary , and set up the saints in the place of christ , as being christ , as well as he , becaus , as he saith , containing the same light. . let them consider how farre the author of the postscript hath outshot himself in this particular , and in stead of pleading for the true christ , hath in effect denyed him , and robbed all the saints of god , of having him in them , expresse contrary to the scripturs . and i have often wondered how ●hese men will so freely acknowledge , and plead for ●he devil his being in all wicked men , and yet de●y that christ is in all good men : yea seing they ●lead , that all good men , while they live on earth , have sin , and sin daily in thought , word and deed ; yea continually : they must also acknowledg , that in so farre as sin is in them , the devil is in them , who is the father of all sin : and yet they will not have christ to be in all , no not in the saints ; which sheweth them to be extreamely blind and inconsiderate . and i would ask them this one question , do they think that the devil is a spirit of a larger and greater extension , then the soul or spirit of christ as man ? if they say , nay : then christ is in all men . if they say , that the devil is a greater spirit , then the spirit of christ , as man ; then they plainly declare , that the devil is greater then christ , which is horrid and detestable blasphemy . section xiv . . that the presbyterian teachers set themselvs in the place of christ. . they goe back to the church of rome , and her popes , to prove their call . . they labour to turn people from christ in th●mselv●s . . t●at they may keep up their trade and gain . . who love to hear christ in themselves , love to hear him in others . . the author of the postscript his blasphemy against the true christ of god in mens hearts . . he is better skilled in the art of railing , then in the way of disputing . . the christian quakers love and honour all true ministers of christ iesus . . an old policy of satan , to call the ministers of anti-christ , ministers of christ , as among papists and presbyterians . . why we cannot joyn with presbyterian teachers . . and whereas he falsly accuseth us , as puting any of our prophets in the place of christ ; this may be justly retorted back upon him and his brethren , who deny the immediate presence , and immediate revelation , and teachings of christ in his people ; and so they set themselves indeed in the place of christ , crying up the necessity of mens teachings , and crying down the necessity of the teachings of christ in peoples ●earts . and they tell the people , that they must heare them , and learn of them , else they can not be saved , and if any refuse to heare them , and learn of them , they accurse them . . and yet they can not give any sufficient account of their call from christ to preach , but do generally in these days goe back to the apostate church of rome , and her popes and bishops , whom they have so often called babylon and anti-christ , to derive their call , as even iames durham a great presbyterian teacher hath done in his book on the revelation . but if people come to hearken to the t●achings of christ in them , and believe in the same , hey turne desperate enemys against them , and do all they can to stirre up the magistrate , to persecute them ; as indeed it is the presbyterian teachers , especially the mongrell sort of them , that are the great occasion of our present persecution . and in effect , this is their language upon the matter , heare us , and learn of us , but heare not christ within you , learn not of him , as he teaches you in your hear●s , as the quakers tell you ye ought to do , for there is no true christ in you at all : that which reproves you for sin in your hearts , is not the true christ , but a false , nor is it the least measure of that light , which was in him , that shineth in your hearts , and lets you see your sins ▪ this light in you can not teach you the saving knowledg of god , nor lead you unto god , although ye should follow it never so faithfully , but we can teach you the true and saving knowledge of god , and if ye doe what we ●id you doe , ye shall certainly be saved , we can pawn our soules for you , therefore heare us , and ye shall be saved . . but if ye heare not us , ye can not expect salvation , we are the alone ambassadours , that god hath sent unto you to teach you , and lead you into the kingdom of god ; you need no other immediate teacher , or preacher , nay , ye need not that christ should be in you at all , you need no immediate teachings of christ or of god at all : immediate revelations are ceased since the apostles dayes , and there is no use of them , means are so plentifull . i appeal to all sober and impartial men , if this be not to set up themselvs in the place of christ. . and what 's the cause that these men are so great enemys to the immediate teachings of christ in the hearts of people , but that they feare that if people come to receive the teachings of christ in their hearts , they will deny them as false teachers , and so their trade and gain will down . . but all true preachers , they preach not themselvs , but christ jesus , as the apostles did , and they preach him not onely ascended into heaven , and as being in heaven , but they preach him also as being in the hearts of people , saying , the word is near thee , in thy mouth and in thy heart , rom. : deut. . and all true preachers are glad , that people come to know christ , and learn of him in their hearts : and they are assured that they who are come to learne of christ immediately , will never despise or reject the ministry of those whom christ doth send , and in whom he speaks , for the sheep of christ hear his voyce , wherever it soundeth , and they who love to heare christ in themselvs , love also to heare him in others , and receive the word , not as the word of men , but as it is indeed the word of god. and thus i have gone through the eight particular charges , wherewith he hath so falsly charged us ; and in plainness and simplicity of heart , declared our beliefe concerning them , and how that we owne the true christ , as true and perfect god , and as true and perfect man , who , as concerning the flesh , was the son of david , and of mary , but yet was before mary and david , and all men ; who is the son of god , blessed for evermore . . and seing these false charges are the onely foundation , on which the author of the postscript builds all his other calumnys , and his whole discourse , his sandy foundation being removed , his building falls with shame upon his own head : and i wish his eyes may be opened by that light , he hath so maliciously reproached , that he may see , what that spirit is , that hath led him so to blaspheme the true christ of god in mens hearts : for certainly it is not the spirit of christ , but of satan , seing no man speaking by the spirit of god calleth iesus accursed , as paul declared . o that he may be made to looke upon him whom he hath pierced ( in his tender life , and seed in his own heart , by such malitious and envious speeches ) and mourn bitterly for so doing , and doe so no more , that he may find mercy of the lord ! . it were a needless labour to follow him ▪ in all the rest of his discourse , or to give a particular reply to every sentence , the whole containing no arguments , to prove us guilty of such things ; he had done more as a man , and as a christian , to have charged us with some things that we did truely hold , and if he did suppose them to be errours , to have endeavoured to refute them with solid arguments , brought from scripture and sound reason ; nothing of which he hath done , but raileth on from the beginning to the end . it seemeth verily that he is better skilled in the art of railing ( which is a black art , to be sure , too familiar to the tribe of black-coats ) then in the way of disputing . but i shall take notice of one thing before i leave him , as where he saith . pag. . from line . as the ministers of iesus christ are the men in the world , against whom they have the most pure and perfect hatred , so it is against those ministers more particular●y , who are most tender and ●difying , and by whose labouring among the people , their lord and master who sent them , sees of the travel of his soul , and is satisfied , that they as the ministers of satan set themselvs , very fit messengers are they , if any were caught up to the third heaven , to b●ffe● him , i appeall in this matter to the experience and observation of all , who take notice of their way , and how little they trouble others , their master fearing little , or finding little dammage to his dominion and kingdom , by these lazy lie-byes , and idle loyterers . ▪ answ. this is like the rest of his false accusations : we hate no mens persons , but their vices , and farre be it from us , to oppose any of the true ministers of iesus christ , nay , we love them , and honour them , for their works sake , and we judge ourselvs bound in conscience , at all occasions to heare them , and countenance them , but such men as call themselvs the ministers of christ , and after triall , are found not to be his ministers , or sent of him , we find ourselvs called of god to deny them , and witness against them , as christ did against the pharisees of old , and as the prophets did against the false prophets , who taught for gain and rewards . . this hath been an old policy of satan , which many have used in former times , to call themselvs with such splendid names , as ministers of christ , and of the gospel , when they have been rather ministers of satan , and of anti-christ . the popish priests and bishops doe the same , and the pope calleth himself servus servorum dei , a servant of the servants of god. and indeed this is one of the great stumbling-blocks , that the popish clergy and priests lay in the way of the people , to keep them in blindness and superstition , and beget a prejudice in them , against the protestants , and dissenters from the popish church . oh! say they , these men are abominable hereticks , who deny our holy mother church , and her holy priests and bishops , and our holy father the pope , whom christ hath appoynted , and set up as his vicar upon earth . and then they reckon up so many holy priests , and bishops , and so many holy fathers , as have been , and are in their church . and thus they seek to deceive the people , and to speake freely , i do not question it , but there have been some in the popish church , who had as great pretences to holyness , and looked as like holy men , as any to be found of the presbyterian teachers . and i judge , the presbyterians themselvs will not generally conclude , that for these many hundreds of years , there have been no holy men in the church of rome , which yet hath been an apostate church , for many hundred years , and yet all this will not prove , that we ought to joyne to the church of rome , becaus of some men that have lived in it , or may as yet be in it , that may be really as holy , and of as good a life and conversation , as any the presbyterians can name among themselvs . and the like may be said of the lutheran church , and church of england , which is episcopal , i suppose this author and his brethren will not be so uncharitable , as to conclude there are no holy men in the episcopal church , or that no bishop is a holy man : and i question not , but they can instance some among lutherans and papists also , that have taken and do take as great pains to preach , as any presbyterian preacher ever did , and greater also . some of the popish priests have travell'd into the remotest parts of the world , to preach , and they alledge they have preached christ , as much as the presbyterians alledge they preach him at home . xaverius a papist preached to the chineses , and was at greater pains , then any presbyterian that ever i heard of , for they commonly nest themselves at home , and enjoy as much bodily ease and pleasure , as other men , they seldom preach out of their own parishes : but i never heard of any of them goe and preach to heathens , where the name of christ hath not outwardly been mentioned , as many in the popish church have done . nor will it solve the matter to say , that though there have been some holy preachers in the popish church , yet they preached many errors with some truths , and therefore since the light is broke up more clearely , they are now to be turned away from , although in these dark times it might have pleased god to make some of them instruments of salvation to peoples souls , which may as yet be , where a further manifestation is not given of god. for the same answer will as wel serve us against the presbyterians , as it will serve them against the papists . admitt then that there may be some holy men among the presbyterian teachers , and that at times the spirit of god hath breathed through them ( when they did little notice it , and had not that care to attend his breathings , and movings , so as onely to speak by them ) and that when the spirit thus breathed through them , they have been instrumentall to the salvation of some souls ; yet becaus these men did also preach many errours , and did not regard the inward call and movings of the spirit of god , as they should have done , but spake more frequently without them , then with them ; and in their own will , beginning and ending with the houre-glasse : as also becaus they laid too great weight on the bare outward call of men , and on meer natural and acquired abili●ys , and have affirmed , that grace or piety is not essentiall to a minister of christ , and have not preached the pure truth , as it is in iesus , but for most part , grosse errours , as namely , that gods grace is not vniversal , that immediat revelation is ceased , that we must sin for terme of life , that men may committ murder and adultery , and yet be in a justifyed state , and perfectly justifyed at that instant . . i say , for these and many others causes , we can not owne them , as ministers of christ according to the pure order of a gospell ministry , and especially because they take hire and wages , as much as any , they are hirelings . yet we do really make a difference , betwixt those who are more tender and conscientious , and others ; and are glad to meet with any such , for they are very thin scattered at this day . and if we take more paines on such , then upon others , & some times give them a sound thresh , it is in love to them , and in hope to find corn among them , which we expect less to find among the profane , whom he calleth lazy lie-byes , and idle loyteres , and yet such men were the farre greaters part of the presbyterian ministry in its most flourishing time . section . xv. . many unsound and unsavory expressions in s. r. his epistles . . yet he both experienced and declared of immediat revelation , and the spirits immediat teachings . . he confessed there was a gate of finding christ , that he had never lighted upon . . the christian quakers know this gate , which is to wait upon him in the shinings of his divine light in their hearts , being retired unto the same in pure silence . . silent wayting proved from many scriptures . . an observable confession of s. r. that the presbyterians have stinted a measure of so many ounce weights upon holynes , and no more . . some very observable testimonys out of the book called , the fullfilling of the scripturs ( highly commended by the presbyterians ) to some of the chief and main principles , experiences and practices of the people , called , quakers . . a great out-leting of the spirit in the west of scotland about the year . . called by the profane rabble the stewarton sicknes : that caused a strange unusuall motion on the hearers , that some were made to fall over in the place and were carryed out . . the same life and power of god , and out-letting of his spirit , but more clearly , is now among the christian quakers . . many presbyterians now joyn with the profane rabble , to call these unusuall motions ( the reall effects of gods spirit among us ) the signs of some diabolicall possession . . the author of the postscript guilty of this impiety . . many presbyterians , like the scribes and pharisees , who profeffed to owne the spirit of god in moses and the prophets and denyed the same spirit in christ and the apostles . . that glory that s●ined forth among them , disappeared , when they turned persecuters of others . . an objection answered . . the author of the fullfilling of the scripturs affirmeth , that there was an apostolick spirit lett out upon the first reformers , which is inconsistent with their doctrine that immediat revelation is ●eased . . that robert bruce had an extraordinary call to the ministry . . that he keeped silence for a considerable time before he preached , as the preachers among the christian quakers do . . he had the spirit of discerning to know when a man preached not by the spirit of god , and when he did , which is our experience also . . the author confesseth it is something else to be a minister of iesus christ , then to be a knowing and eloquent preacher , which is contrary to the presbyterian doctrine now , and according to the doctrine of the christian quakers . . robert bruce , his prophecy , that the ministry of scotland would prove the greatest persecuters , that the gospell ●ad , fullfilled . . a wonderfull influence that robert bruce his prayer had not only upon those present but on some absent , that heard not his words . . the said author confesseth , that the presbyterians , are grossely mistaken concerning some scripture truthes , and promises , that after shall be made clear . this we know fullfilled . . a loving exhortation to professors . . he doth acknowledge immediat teachings . . he calls their own prayers many times a peice of invention rather then a matter of earnest with the lord. . he commendeth it in robert bruce , that he would not goe to preach without the lord , which is contrary to the presbyterian doctrine in our dayes . . he commends many things in th●se men that presbyterians now condemn and reproach under the name of quakerism . having in my answer to the postscript refered unto some places in s. r. his epistles , and also unto that other book , called the fullfilling of the scripturs : i shall in this last section , cite some passages that do sufficiently answer unto those referrs . . in my first section , i say , that i doe find very many unsound and unsavoury expressions in s. r. his epistles , that the life and spirit of christ in my heart doth not only not bear witness for , but against , and indeed the scripture also doth beare witnesse against them . of this sort i shall cite a few of many , part . ep. . the bible beguiled the pharisees . surely this is a very unsound and unwary expression , and i dare say , had such an expression dropt from the penn of any called a qua●er , it would have been called blasphemy . the pharisees beguiled themselves , in wre●ting and misunderstanding the scriptures , as the priests do in our days ; but the bible , or scripture is altogether innocent of this . again , part . ep. i am sure christ hath by his death and blood ●asten the knot so fast , that the fingers of devils and hell-fulls of sins can not loose it . this is expressly contrary to the scripturs testimony , that saith , your iniquitys have separated betwixt me and you . surely such sin-pleasing doctrine , although it be sweet in the mouths of professors , yet it is most unwholesom for their souls , as sweet poyson : why did the lord threaten the romans , the ephesians , the laodiceans , to cutt them off , remove their candle●ick , and spue them out of his mouth , for their sins ▪ if this mans doctrine be true , that hell-fulls of sins ●an not loose the knot ? is not this to embolden people in all manner of sin , to tell them that hellfulls of sins can not separate them from christ ? if he had said , those that are come to witnesse the indissolvible bond , or knot , betwixt christ and them , are preserved pure , and free from all great and grosse ●ins , at least ; he had said more according to the truth , and the scripturs testimony , which saith , he that abideth in christ , sinneth not . and , if the righteous man turn from righteousnesse , it shall be forgotten . again , part . ep. . we have need of a saviour to pardon the very diseases and faul●s and weaknesses of the new man , and to take away ( to say so ) out godly sins , or the sins of our sanctification , the dross● and scumme of spirituall love . this is very un●ound to charge sin and filthynesse upon the work of the spirit of god in the hearts of his people : whereas the scripture saith , his work is perfect . and indeed how can any impure thing proceed from the spirit of god , that is altogether a most pure and holy spirit ? again , part . ep. . he who is woer and suiter , should not be an house-hold-man with you , till ye and he come up to his fathers house together . this is contrary to the scripture , which saith , i will dwell in them , and walk in them . and if any man will keep my commandments , my father and i will come and make our abode with him . hence the saints on earth are called gods temple and house . again , part . ep. . the fruits that grow here , are all seasoned and salted with sin . a grosse , unsavoury expression ! are the fruits of the spirit , aslove , ioy , peace , gentlenesse , goodnesse , faith , long-suffering , meeknesse , temperance , &c. all salted and seasoned with sin ? how then could the lord relish and accept them ? again , part . ep. . howb●it we be but half-hungered of christ here . this is contrary to the promises of the lord , and experience of the saints : did not david say , my cup overfloweth ? and is it not said in the song , eat , o friends , drink abundantly , o beloved ? and is it not promised in the new convenant , they shall not hunger and thirst , & c. ? and said paul , that ye may be filled with the fulnesse of god. and of barnabas it is said , he was a good man , and full of the holy ghost . it 's true all that is received in this life , is but as a first-fruits , and earnest of that to come ; yet there is a very blessed and large enjoyment of christ to be attained here , so that the faithfull can say , they want no good thing , and although they hunger , yet it is not for famine or want , but to sharpen their appetite . yea in contradiction to himself he ●aith , part . ep. . pray for me his prisoner , that he would be pleased to bring me among you again , full of christ , &c. and part . ep. . o thirsty love , wilt thou set christ the well of life to thy head , and drink thy fill , drink and spare not , drink love , and be drunken with christ. but doth this agree with his former expression of being half-hungered of christ here in this life ? again , part . ep. . he saith [ reprobats are not formally guilty of contempt of god , and misbelief , becaus they apply not christ , and the promises of the gospell to themselvs in particular , for so they should be guilty becaus they believe not a lye , which god never oblieged them to believe . ] but this is to make god guilty of hypocrisy , that reproveth the world of unbelief , and offereth faith and salvation unto all ; nor doth god obliege them to believe a lye , becaus christ hath given himself a ransome for all , and dyed for all , as the scriptures expressly declare . again , see part . ep. . except a man mar●yr and slay the body of sin , in sanctifyed self-denyall , they shall never be christs martyrs and faithfull witnesses . and yet in contradiction , he saith within lines in the same epistle , howbeit we can not attain to this denyall of me and mine , that we can say , i am not my self , my self is not my self , mine own is no longer mine own , yet our aiming at this in all we doe shall be accepted . this is another sin-pleasing doctrine , plaine contrary to the scripture , which faith , unlesse a man deny himself , &c. it doth not say , if he aime at it , he shall be accepted . surely this is to ●ue pillows under mens arme-holes , and to embolden them in sin ; for who will not say , they aime at self-deniall , although they attaine not unto it ? again , see part . ep. . some are partakers of the holy ghost , and tast of the good word of god , and of the powers of the life to come , and ye● have no part in christ at all : cit●ing heb. : . but this is a grosse contradiction , seing none are partakers of the holy ghost , but by christ. but these mentioned heb. : . are such as having a part in christ , may fall from him . again , see part . ep. . the best regenerate have their defilements , and ( if i may speak so ) their draff-pack , that will clogg behind them all their days , and wash as they will , there will be fil●h in their bosome . a most unfavoury and unsound expression ! contrary to the promises of god , and the experience of many that witnessed a cleansing from all filthinesse and sin . again , part . ep. . all christs good bairns goe to heaven with a broken brow , and with a crooked legge . contrary to scripture , which faith , thou shalt walk in the way safely , and thy feet shall not stumble , prov. ● : . and christ is a perfect physician , who , as he cured the lame bodys of those that believed in him , perfectly , so doth he cure the lame ●ouls of all his people , even perfectly ; for no imperfect thing can enter into heaven . again , see part . ep. . we are fools to be browden , and fond of a pawn in the loof of our hand , living on trust by faith , may wel content us . this he speaks as reproving such , who seek after spirituall feelings , and sensible enjoyments of christ , which is according to his brethrens doctrine , that teach we should not seek to live by sense , ( to wit , spirituall sense ) but by faith ; a grosse and unsound doctrine ! as if faith and sense spirituall were opposite : whereas faith doth always , in some measure , imply some one spirituall sense or other , for unlesse we spiritually heare , or feel christ in some measure , we can not believe in him , faith cometh by hearing , saith the apostle ; and is not faith a laying hold on christ with the hands of our soul ? and how can we doe this , without all sense or feeling of him in a spirituall way ? surely the natural and outward senses are no more necessary for the preservation of the naturall life , then the inward and spiritual senses are necessary for the preservation of the spiritual life of the soul. also he hath frequently in his epistles , too airy and frothy expressions , no wise beseeming the weight of the matter those expressions relate unto , as part . ep. . christ see●eth to leave heaven ( to say so ) and his court , and come down to laugh and play with a daft bairne . again , part . ep. . will not a father take his little dated davie in his armes , and carry him over a ditch or a mire ? again , part . ep. . o if i could dote ( if i may make use of that word in this place ) as much upon himself , as i do upon his love . this is a hint of some of these many unworthy , unsound and stumbling expressions , which are to be ●ound in his epistles , which i had not medled with to discover , but becaus many , and especially the publisher , do so idolize this book of s. r. his epistles , as if there were none beyond it , except the bible . . in my second section i say that s. r. in his more pure times both experienced and declared of immediate revelation , and the spirits immediate teachings , as his epistles abundantly witnesse : also that he plainly declareth , he had the counsell and mind of god in some things not to be found in scripture . see for this , besides the testimonys i have already cited in the answer , these following , part . ep. . it was not without [ god 's special direction ] that the first sentence , that ever my mouth uttered to you , was that of john : . again , part . ep. . it is little to see christ in a book , as men do the world in a card , 〈…〉 of christ by the book and the tongue , and no more ; but to come nigh christ , and hausse him , and imbrace him , is another thing . again part . ep. . o his perfumed face , his fair face , his lovely and kindly kisses have made me a poor prisoner see there is more to be had of christ in this life , then i believed , we think all is but a little earnest , a four-houres , a small tasting we have , or is to be had in this life ( which is true compared with the inheritance ) but yet i know it is more , it is the kingdom of god within us . again , part . ep. . o blessed soul , that can leap over a man , and look above a pulpit up to christ , who can preach home to the heart , howbeit we are all dead and rotten . again , part . ep. . and sure i am it is better to be sick , providing christ come to the bed-side , and draw by the curtains , and say , courage , i am thy salvation , then to enioy health being lusty and strong , and never to be visited of god. again , part . ep. . but at other times he will be messenger himself , and i get the cup of salvation out of his own hand . again , o how sweet is a fresh ●isse from his holy mouth , his breathing , that goeth before a ●isse upon my poor soul , is swe●t , and hath no fault , but that it is too short . but that he ●aith , ●hat christ drinketh to him , is a froathy and un●avoury expression , used by him in that same epistle . and part . ep. . anent his transplanting he ●aith , what god saith to me in the ●ussinesse ▪ i resolve 〈…〉 doe . and part . ep. . now and then my silence burneth up my spi●t , but christ hath said , thy stipend is running up with interest in heaven , as if thou 〈◊〉 preaching , and this from a kings mouth rejoyceth my heart . and , part . ep. . christ hath said to me , mercy , grace and peace for marjon 〈◊〉 . again , part . ep. . we but stand beside christ , we goe not unto him , to take our fill of him , but if ●e should doe 〈◊〉 things , . draw the curtains and make bare his holy face , and then . clear our dim and bleared eyes to see his beauty and glory , he should find many lovers . this place is remarkable , for it holdeth forth both immediat subjective and objective revelation , according as the nationall teachers do themselvs define it , and indeed his words in all these testimonyes import no less . again . . part . ep. . o that ●e would strick out windowes and fair and great lights in this old house , this fallen down soul , and then sett the soul near hand christ , that the rayes and beames of light and the soul delighting glances of the face , fair god-head might shine in at the windowes and fill the house . again . . part . ep . . now he is pleased to feast a poor prisoner , and to refresh me with joy unspeakeable and glorious , so as the holy spirit is witness , that my sufferings are for christs truth , and god forbid i should deny the ●estimony of the holy spirit , and make him a false witness . again . . par . ep . . lord let me never be a false witness to den● that i saw christ take the p●n in his hand and subscribe my writs . and part . . ep . . in privat , on the and of august , i got a full answer of my lord to be a graced minister , and chosen arrow hidden in his own quiver but know this assurance is not keaped but by watching and prayer . these are but a small part of much more might be cited out of his epistles , as testimonys to immediate revelation and the immediat teachings of the spirit , yea to new revelations not to be found in scripture , and yet , as i have above observed , after all this he joyned with the assembly at westminster to cry down all such immediat revelation , and to affirme that god had committed his counsell wholly to writing . . and although many of those called presbyterians cry up s. r. as a man of so great experience in the things of god , yet i find himself ingenuously confess . . part . ep . . that there is a gate yet of finding out christ , that he hath never lighted upon , and saith he , o if i could find it out ! . now this gate ( blessed be the name of the lord , and to his eternall praise we can declare it ) many thousands in this day do know , and by it they find christ and do enjoy his living presence dayly , who is the bridegroome and husband of their souls , and this gate is , to wait upon him , in the shinings of his divine light in their hearts , being retired and gathered unto the same , out of all their own thoughts , words and works , all their own willings and runnings in the self-will , all selfish motions , desires and inclinations of self , in pure silence and stillness of mind , waiting to feel his heavenly breathings and movings , which do rai●e up in us the true desire , and prayer that we may find him , and enjoy him , and as we have sought him by this gate , or after this manner , we have never missed in some measure , more or less , to find him . . this silent waiting to enjoy the presence of the lord , is a mystery , and as a sealed book to professors generally , and seemes to have been little or nothing known to this great seer , as the author of the postscript doth call him , for i find nothing of it in his epistles , and yet it is one of the most needfull and most profitable lessons and instructions for people to be instructed in , and the scripturs testimony is plain and clear concerning it , even of silent waiting . lament . cap. . , , . it is good that a man should both hope and quietly ( or in silence ) wait for the salvation of the lord. it is good for a man ●hat he beare the yoke in his youth , he sitteth alone and keepeth silence , because he hath borne it upon him . psal. . . be still ( or silent ) and know that i am god , psal. . . truly my soul is silent unto god , from him cometh my salvation . eccles. . . be not 〈◊〉 with thy mouth , and let not thine heart be hasty 〈◊〉 utter any thing before the lord. zach. . . be si●ent o all flesh before the lord. and many more ●cripturs may be brought to prove this so needfull and profitable instruction . as also here are manifest ●xamples of this silent waiting in scripture , both together and apart , ezekiell : . the prophet 〈◊〉 with them of the captivity seven dayes , and then 〈◊〉 word of the lord came unto him . and esdras sat silent with the people untill the evening sacrifice : esdra : , , . and the prophet elijah sat in a si●ent posture alone upon the top of mount carmell waiting for the word of the lord , and the accomplishment thereof , casting himself downe upon the earth , and putting his face betwixt his knees . king. : . this is such a posture that if a man should use it in our dayes , people would say , he were mad , or possessed with the devill , such is their ignorance of the way and work of god. and again . king. . verse . the lord appeared unto elijah neither in the wind , nor earth-quake , nor fire , but in the still or silent small voice , to wit , that is heard in the stillness or silence , of the soul. . there is one particular more that i find in s. r. that i cannot omit to take notice of , in the same epistle . which i have above mentioned , either i know not ( saith he ) what christianity is , or we have stinted a measure of so many o●nce weights , and no more , upon holynes and there we are at a stay . it were good for the professors to consider this and be convinced of their error ; whereas they say the holyest man on earth doth sin dayly in thought word , and deed , yea every moment and cannot but sin continually ; is not this to stint a measure of so many ounce weights , or rather of a few grains upon holyness , yea altogether to annihilate it ? for i know not how that can be called holyness , which cannot keep the soul one moment from sinning . however s. r. although here convinced of this errour , yet afterwards did fall foully into it , when he joyned with the divines , so called , at westmunster , in that unchristian assertion that no man by any grace given of god , can perfectly keep the commandements of god , but doth dayly break them in thought , word & deed . this is a bold & presumptuons stinting & limiting the power and powerfull grace of god , in the hearts of his children , without all ground from scripture , yea contrary to it , which saith , his commandements are not grievous , and his yoke is easy , and his burden light. . moreover , in my fourth section , i referred to some thing related by the author of the fullfilling of the scripturs , concerning iohn welsh , robert bruce , and some others in those dayes , which i said , will not a little make for the present testimony of the people cald quakers . now for proof of this , i shall give a few instances out of many more , which may be brought out of the said book . . first . the said author telleth us ( pag. . edition ) of a very solemne and extraordinary outletting of the spirit in the west of scotland , about the year . and there after , which began in the parish of stewarton ( whiles the persecution was hat from the prelatick party . ) . which by the prophane rabble of that time , was called the stewarton sickness , and spread through much of that countrey particularly at irvin , through the ministry of david dickson ; of which he writes that few sabbaths ( meaning first dayes ) did passe without some evidently converted , and some convincing proofs of the power of god accompanying his word , yea that many were so choaked and taken by the heart , that through terrour , the spirit in such a measure convincing them of sin , in hearing of the word , they have been made to fall over , and thus carryed out of the church , who after proved most solid and lively christians . and says he , this great spring-tide of the gospell was not of a short time , but for some years continuance , yea thus like a spreading mooreburne , the power of godlyness did advance from one place to another , which put a marvellous lustre on these parts of the country , the savour wherof brought many from other parts of the land to see the truth of the same . again he telleth pag. . at the kirk of the shots of june . that there was so convincing an appearance of god and down pouring of the spirit ; even in an extraordinary way , especially at that sermon , juny . the day after their communion , with a strange unusuall motion on the hearers , who in a great multitude were there conveened of diverse ranks , that it was known ( which he saith he can speake on sure ground ) near five hundred had at that time a discernible change wrought on them , of whom most , proved lively christians afterwards . now that there was a true and reall appearance of god , and breaking forth of his power and out letting of his spirit , upon many at that time , i veryly believe , and my soul hath unity with the testimony hereof , and diver other testimonys of this nature in the said book . . and certainly this was an immediat sensible appearance and revelation of the power and presence of god , accompanying the ministry of that time , which produced such effects , and in truth the very same power and presence of god , with the very same and the like effects , is now again broken forth in our day , among the despised people called , quakers , and that in much greater clearness , so that more sound principles are made known unto us , and many things , which were letts and snares unto them , are discovered unto us from the lord. . and yet is it not a most sad and lamentable thing that professors who cry up the appearance of god in that time , will not owne the same appearance of god in the nature and kind of it , although more clear , and glorious as to the measure , among us now : but joyn with the profane rabble , to call those unusuall motions , which are the reall effects of gods power and spirit powerfully seazing upon both souls and bodys of many among us , in great trembling , cryes and tears , the signes of some diabolicall possession , whereas the same persons , by sobriety of life and conversation , and by a walk as christian-like as any of these a fore mentioned , & in many things exceeding them , and also by the savor of the life of christ in them , have evidenced that they were led by the spirit of god. . yea the author of ●he postscript is not affraid to impute these unusuall and extraordinary motions that some times appear in the bodyes of some of our friends , to a possession of sathan , which if he did as knowingly as maliciously , might truely be called a blaspheming against the holy ghost . but they are judged here by some of their owne prophets , for seing it was the spirit of god that raised these unusuall motions in them abovementioned , why should the like now be imputed to the devill ? . o how like is this generation of hypocriticall professors to the scribes , and pharisees and iewes of old , who professed to owne the spirit of god in moses and the prophets , and yet rejected and resisted the same spirit in christ and the apostles ? . and it is observable , that this glory of god that appeared among them at that time , which was a time of persecution , although it continued for some years , yet afterwards when the presbyterians got into the sadle themselvs , and turned persecuters of others that dissented from them , this glory did disappear , and in stead thereof , great complaining of deadness , as it is at this day , among them who have most ingenuity . this doth plainly show that they did not follow the lord in his further leadings , but rather went back , otherwise this glory would not have departed , b●t continued , yea and increased among them . and if some obiect , that this glory appeareing unto that people at a communion , to wit ; at that ; called the sacrament of the supper , it seemeth to be no small argument to prove that god did owne that externall action , as his ordinance , although the people called quakers deny it to be a standing ordinance to the world and doe not practise it . . to this i answer , that it is observable that by the authors own account the greatest outleting of the spirit was not on their communion day , but on the day after , but that god did at times of that externall action of breaking bread , condescend unto them ; regarding their sincerity , and gave manifestations of himself , will not prove that he commanded that thing unto them , or that their minds were not in an error , in laying too great weight upon that externall action , which was but a figure of the true communion ; for the same author doth acknowledge that the spirit of god did also wonderfully accompany luther in his ministry , and yet luther did most grossely erre ; as in other things , so in the matter of the sacrament , teaching that the body of christ was consubstantiat with the bread and that the o●●ward mouth receiveth the body of christ. and i believe , such as are sober and ingenuous of the presbyterians will not deny , but that the lord did pour out of his spirit , upon those bishops in england that dyed martyrs , that were both for episcopacy and the service-book ; yet this proveth not , that god did owne these things , as his ordinances . it is the sincerity and earnest desires of mens souls after god , that he regardeth , although they be in error in some things which he winketh at , but doth not owne . yea did not christ wonderfully appear to saul , while he was going to damascus , to obtain an order to persecute the saints , a very unl●wfull action , but this proveth not that god allowed 〈◊〉 in the same . many other instances could be given to shew the weakness of that objection , and certainly in the darkest times of popery , god raised up some to be ministers of his spirit that yet continued to hold many popish errors ; as not only bernard and thauler , but even iohn huss who dis●ented little from the papists in matter of doctrine , but mostly blamed their ungodly life . . a second instance i shall bring out of the afore-said author , is , pag. . where he giveth as a sixt witness , &c. the convincing appearance of an extraordinary and apostolick spirit on some of these instruments , whom the lord raised up in these last times , who as he saith had speciall revelations from the lord of his mind anent things to come , &c. but how doth this agree with their confession of faith , that saith , the former wayes of gods revealing himself to his people are ceased since the apostles dayes , and that there are no new revelations of the spirit , but that god hath committed his counsell wholly to writing ? and of such speciall revelations he mentioneth divers , which i refer the reader to find in the said book . . a third instance shall be that which the author mentioneth of robert bruce , where i take notice of divers weighty particulars , as . that his call was extraordinary pag. . to wit , by an inward motion and pressing of the spirit , and such a call i confess is extraordinary , as in respect of the greatest part of those , called teachers , which yet is most ordinary , yea and most necessary to every true teacher and minister of christ. . . he tells pag. . that it was the manner of robert bruce , for a considerable time to keep 〈◊〉 before he preached . and yet how do the professors now blame our silence , when even such among us as the lord hath given a true ministry unto , do find it at times their place to be silent a considerable time before they speak , and sometimes for a whole diet to be silent , as ezekiel was of old ? now i besech them to consider what did this silence of r. b. mean , or what was his intent in being si●ent so long ? was it not he waited to receive , ●hat he was to speak from the lord ? or at least to 〈◊〉 the spirit and power of the lord to assist him in what perhaps was in his heart to speak ? and truely this is the very cause of our silence also , for we know that no preaching nor praying can availe to quicken or reach the soules of men , or profit either speaker or hearers , but that which is in the immediat moving and assistance of the spirit of god. . . he telleth plainly pag. . that he had the spirit of discerning in a great measure in so much that having heard a sermon preached by robert blair ( it being the first he had preached ) and he being desired by the said robert blair to give his judgment concerning the same , did give it , in these words i found , said he , your ●ermon very polished and disgested , but there is one thing i did misse in it , to vvit , the spirit of god , i found not that ; this ( as the author saith ) took a deep impression upon him and helped him to see , it was something else to be a minister of jesus christ , then to be a knowing and eloquent preacher . pag. . but the professors generally in this day , deny any such spirit of ●iscerning , as whereby one knoweth ; supposing him to be never so spirituall , when he heareth another preach , whether he doth preach by the spirit of god , or no : & when we affirm that the lord hath given such a discerning unto us they cry out many of them , as if it were blasphemy to assert any such thing . again , whereas this author saith , it is some vvhat else to be a minister of iesus christ , then to be a knovving and eloquent preacher : we say the same . but how farr doth this contradict the presbyterians doctrine that grace or piety is not essentiall or necessary to the being of a minister of christ , as iames durham expressly affirmeth in his book on the revelation ? . . the author telleth us that the said robert bruce was deeply affected with the naughtiness and profanity of many ministers then in the church , and the unsuitable carriage of others to so great a calling , and did express much his fear that the ministers of scotland would prove the greatest persecuters , that the gospell had ; and so in this we have found his words to be true , for the said ministry of scotland , even presbyterian as wel as episcopall are the greatest persecuters of the gospell in this day , as formerly . and their doctrine , that grace or piety is not essentiall to a minister of christ , nor an inward call by the spirit , opens a door to such a naughty and profane ministry . . pag. . . he tells that on a certain time when robert bruce was at prayer in his chamber in edinburgh , there was such an extraordinary motion on all present , so sensible a down-pouring of the spirit , that they could hardly contain themselves , yea which was most strange , even some unusuall motion on those , who were in other parts of the house , not knowing the cause at that very instant : and one being occasionally present , when he went away said ; o how strange a man is this ? for he knocked down the spirit of god upon us all ; this he said , becaus r. b. did divers times knock with his fingers on the table and yet when such motions and effects are now witnessed , when the servants of the lord pray in our meetings , they will not believe , but in the same pharisa●call , anti-christian spirit , as the jewes said of christ , they say of us , that we have a devil , for which i heartily wish that the lord may forgive them , and open their hearts to understand and receive the truth . many more observable passages might be cited out of the same book , to convince professors , how these men , whom they have such an esteeme of , did both in principle , practice and experience , in many things agree with us , the people called quakers , against themselvs , who boast to be their successors and children , as the iewes boasted , that they were the children of abraham . but surely seing the professors of this day , stop their ears at the inward voyce of gods spirit in their own consciences , and also at so many plain and clear testimonys of the holy scripture , that make so abundantly for the testimony of truth owned by us . i little expect that the testimonys of these men will prevail with many of them , yea although even they should come from the dead , and witnesse for the truth , against them , as christ said in the 〈◊〉 , if they will not believe moses and the prophets , neither will they believe , if one should be raised from the dead . yet for the sake of many others among them , of whom i have hope that god will in due time effectually reach them and open their eyes , i have found my heart moved and drawn by the lord to be at this paines , for the good of whose soules i could willingly by the grace of god endure much labour , suffering and affliction both inwardly and outwardly , that they might see and owne the glorious work and appearance of god among us , and be brought to enjoy the same with us . . and here in the close of all , i shall cite a passage of this author himself , which may be of service to some who are willing to understand , how that the presbyterians , even the most knowing and experienced of them , did not know all that was afterwards to be revealed . page . he saith , we wait and believe the further accomplishment of this promise ( to wit , the words , dan. last : ver . . many shall runne to and fro , and knowledg shall be increased ) to the church , beyond all we have yet seen , that many scripture truths now dark and abstruse , shall be made so clear , as shall even cause us to wonder at the grosse m●stakes we once had thereof , yea that after generations shall have a discovery and uptaking of some prophecys now ob●cure , which shall as farr exceed us , as this time goeth beyond former ages , which comparatively we must say were very dark . . now i earnestly obtest and beseech such among them , as have any measure of true tendernesse and ingenuity , and do believe these words of this author , to consider in the cool of their minds if possibly these principles and doctrins among us , which they have called grosse errours and delusions of satan , may not be these scripture truths , whereof the author speaketh , and that their condemning such principles were but their gros●e mistakes , yea surely we know it to be so , and many of us that were formerly presbyterians , are now made to wonder at our grosse mistakes , which we then had . but this i understand of such as are really owned by us , not of those which they do falsly alledge and impose upon us . i shall cite one or two passages more of this author , and then leave it to the impartial and ingenuous judge , if they do not arrive , upon the matter at the same , which many of his brethren reproach and nick-name with the profane rabble under the termes of enthusiasme and quakerism . . pag. . he saith — there is a demonstration within , which goeth further then the judgment , and passeth naturall understanding , whence we feel , we tast , we enjoy , yea his voyce is heard in the soul , which we surely know to be his . this is a plain testimony to inmedtat revelation , which is our main principle , and is so greatly opposed in this day , by presbyterians , as much as others . again , pag. . he speaketh of an immediate teaching of the spirit , and of a mighty power of god that can witnesse ( in many young ones ) ere they can wel speak , or exercise reason , the power of religion . again , pag. . speaking of prayer , he saith , it may seeme strange , how easily we can step out from the world and the noyse thereof , in before the lord , without the least pause or time interveening . . and again , he saith , alas ! it 's sad , this seemes rather a piece of invention many times , then a matter of earnest with the lord. ● to what a classe can such a piece of atheisme be reduced , as appears ( saith he ) in our nearest approaches unto god ? . and lastly , as concerning preaching , he commendeth it in the said robert bruce , that at a certain time wrestling earnestly with the lord by prayer , before he came into the assembly , he was heard say in his prayer , vnto the lord , i protest i will not goe , except thou goe with me . how farre are the presbyterian teachers now gone from this , that say , grace is not absolutely necessary to a minister of christ , and plead both for preaching and praying without the spirit ) and after that , be went forth and preached in such evidence and demonstration of the spirit , that by the shining of his face , & that showr of divine influence that the word spoken was accompanyed with , it was easy for the hearer to perceive that he had been in the mount with god , and that he had indeed brought that god , whom he had met with in privat , into his mothers house , and into the chambers of her that conceived him . pag. . . these and many other passages in that book can not but force an acknowledgment from any , that read it , & are ingenuous , that it doth greatly commend and justify that , which presbyterians now greatly condemn , under the termeof qvakerism . finis . a postscript . to my beloved relations , friends and acquaintances in the shire and city of aberdeen , alexander skein wisheth all happinesse , and the sound and saving knowledge of the truth , as it is in iesvs . it is no small matter of regrete , that so many persons of all ranks and conditions are so little concerned with the publike work of god , and the matters of his kingdom at this time . if their own affairs goe wel , they matter little how it goe with religion . it was a great ground of the prophets complaint , ier. . . that there were none that sought the truth , or were valiant for the truth on earth , ier. . . this is not onely the guilt of the body of the nation , but also the sin of these that pretend to a piece of more seriousnesse : but they should know , the eyes of the lord are upon the truth , ier. . . and the neglect of it ●ath occasioned great wrath , upon a people , and a hand from the lord , ver . . whereupon the prophet said , ver . . surely these are poor , they are foolish , for they know not the way of the lord , nor the judgment of their god. this very thing hath with weight come near my heart , when i have observed such an indifferency amongst many , that they have been at little or no pains to search for the mind of the lord amidst all the disputes and debats anent his truth in their day , and being thus exercised , the lord hath in a measure manifested this to me , that there are some speciall obstructions that stand in the way , why people have not a desire to search after the truth . . one is , that truth is mostly the object of reproach and scorn to the multitude of the world , & the owners of it are hated , despised and persecuted , and upon this account many are content to be without the conviction of it , yea to hearken rather to anything that may strengthen them to stand out against it , then that which would incline them to come under subjection to the yoake thereof . wherefore it was upon good ground that christ said ; if any man will be my disciple he must deny himself , and take up his cross dayly and follow me : this is a necessary condition and qualification of a disciple they may as well renounce to be a christian , as refuse to take up the cross which is entailed on all that will be followers of christ , for if any love father or mother , husband or wife , houses or lands , &c. better then christ he is not worthy of me , saith christ , there must be a compleat resignation of all that is nearest and dearest to us in the world if we mind to be reall christians , and to encourage all to make this choyce there want , not many sweet and precious promises of rewards both in time and eternity , though few believe them . a . obstruction is that people have a perswasion , they may be eternally saved , whether they embrace the truth or not , seing it is acknowledged upon all hands , that many have been saved that have lived and dyed in the same profession they stand in ; and upon this ground they suppose they need not embrace any thing that will disquiet their rest , or interrupt their ease and render them obnoxious to the crosse . but if this have any weight in it , it might have as wel excused the scribes and pharisees & unbelieving iewes , for refuseing the gospell , and the doctrine of christ and his apostles , that taught them to forbeare circumcision and the ceremonys of the law , becaus moses and the prophets , and all the godly for many generations walked in the way of their profesion , yea this might have excused the papists at the reformation to have rejected the light the lord held forth to them , becaus it is acknowledged that the sincere and single hearted amongst them in preceeding generations were saved . but who amongst the protestants will say that this was a sufficient ground to remain still in popery ? for had any of them that walked up rightly in the way of the mosaïcall ceremonys been living when these things became deadly , and had opposed the light of the gospell , which repealled them they could not have been safe . neither any professing popery that had occasion to embrace the light of reformation , and yet in opposition to that light would needs continue to defend that idolatry & superstition , & refuse to receive that light , after these waters were turned into blood , rev. . . so it is now , though they believe that many good men , that were faithfull ●o what they knew , & walked uprightly acording to their measure in former times ; yet if they shall upon that pretence presume to resist , reject , or refuse , the light that the lord is further manifesting at this day , such cannot have any ground to expect salvation . see io● . . . if i had not come and spoken unto them they ▪ had not had sin , but now they have nocloake for their sin ; but may expect to be numbred amongst the enemys of gods work. it was the commendation of good men in all ages , that they walked sutably to the dispensation of the lord in their day , and this is the great duty the lord calls for from his people , to follow the lamb wh●thersoever he 〈◊〉 , this will be their commendation before the lord , as rev. . . when the life , light and power of god removeth from one dispensation to another , to be alwayes a follower of that which is our duty , for it is not to be expected that moses or david , if they were alive now would looke to find that life in their sacrifices and externall rites which they found , when they were upon earth , no this is only to be waited for in the spirituall way of the gospell worship . and to come nearer , if cranmer , hooker and ridly who were martyrs for the protestant faith in beareing witness against the idolatry of the masse , & thought it no small mercy to have the use of a common prayer booke in english , & no doubt in that day might feel life in it ; yet when the light of reformation encreased , it discovered that to be a limiting of the spirit of god in prayer , and consequently had in it self a tendency to deaden the heart by remaining in that formality . if they were living now , the lord would require of them to seek after a more spirituall way of worship , where the pure life of christ was more to be found and felt then in read prayers . even so now when the lord is poynting forth a more spirituall way , which is by following the pure motions of the spirit of life in an immediat way upon the heart in all religious dutys , the lord will have all his people to owne that way both in practice and profession , and they that will reject this , or refuse or oppose it . he will no less reckon them as his enemys now , then these , that have been refusers , or opposers of his work in former generations . a obstruction is , truth hath been for most part loaded by its opposers with many heavy slaunders , calumnys and lyes , and traduced with the nick-names of errour , heresy , blasphemy and delusion , yea called devilisme , and what else malice can invent , so pauls religion was called heresy ; acts. . . and christians were a sect every where spoken against , acts . . yea christ himself was said to have a devil , ioh. . , . and what wonder then that the opposers of truth in this day speake so of truth , as it is now manifested ? the professors thereof are said to deny jesus christ that was borne of the virgin mary , where as they have often testifyed they owne no other christ , but him to be the saviour of the world , that was crucifyed at ierusalem , and this we can say in the uprightness of our hearts , as in his sight , that searches hearts . our opposers say wee deny the scriptures of truth ▪ whereas we owne all things therein ( being rightly translated ) to be the dictate of the holy spirit and that they containe all the substantialls of true religion , and whatsoever is contrary to them , to be but delusion ; yea we are content to have all poynts of controversy betwixt us and our opposers to be determined by the scriptures of truth . we are said to deny the ministry and ordinances of the gospell ; whereas we owne all the true and faithfull ministers , that are called of god , and that function and are not meerely men-made ministers , that are made to be ministers in the meere will of men , only endued with some measure of natural and acquired parts , and feel not the power and vertue of the life of jesus christ dwelling in their hearts , without any sense of which power and life they can pray and preach . but we owne all spirituall and living preaching and prayer . as for the ordinances called sacraments we own them only according to scripture sense , viz. that baptisme which is by the holy ghost , for iohn baptised with water , but christs baptisme is with the holy ghost and with fire , math. . . act. . . this is that one baptisme , eph. . . the bread and wine that is elementary we deny , as being but a carnal ordinance , which are all repealed at the time of reformation under the gospell , heb. . . as all rites are , which stand in meats and drinks , washings , or baptismes , as the greek hath it . but we owne the communion of christs body and blood according to luk. . . compared with verse . our opposers say we lay the whole stresse of justification and remission of sins upon our own righteousness , and we declare we owne no meritorious cause of the remission of sins , but the righteousness , blood and sufferings of jesus christ , that was crucified at ierusalem , and as it was done and performed by the man christ , born of the virgin mary , and yet we profess none are justified , but such as are in a measure sanctified , and actually cleansed from sin , so as none are justified in their sins . these and many more of the like slaunders asserted with boldness and impudence by malicious opposers , are no small obstruction to many simple-hearted people , who are but too ready to take things , of this nature , upon trust , without tryall and proofe , especially if the assertors be in any repute for a piece of seriousness , as the scribes and pharisees & high priests , who were in great authority and esteem with the people , and thereby did influence their slender followers to preferre barrabas a murderer and a robber , to christ iesus . a obstruction is , that truth , when it comes first abroad , is at severall great disadvantages in the eyes of the world , as first , it seldom hath the countenance of civil authority , but mostly is persecuted , and laws and statutes made in opposition to it , this is universally known in all ages , and throughout these nations , where it first appeared . secondly , it hath the opposition of the nationall clergy , so called , and of the most learned of that sort of men , who have the greatest advantages of authority to influence the body of the nation ; see ioh. . . for the iews had agreed already , that if any men did confess that he was christ , he should he put out of the synagogue . thirdly , truth being a witness against the abuse and superstitions which have through length of time and long custome , been rooted and strengthned so in a nation , that it needs no less the the power of god to extirpate , people can hardly admit to hearken to any testimony against these things whether they be personal or national customes , see mark. . . and he said unto them , full wel ye reject the commandement of god , that ye may keepe your own tradition . it 's not an easie thing to forsake old customes , this hath been a cause , why men in all ages have stumbled at the simplicity of truth , becaus it was not decked with the trimmings and ornaments of the whore . i need not enlarge on this , the application is so plaine . fourthly , education and breeding in wrong glosses and mistakes of scripture proofes , hath been none of the least hinderances of the progress of truth , or of its reception , and for this let the many divers reasonings of the iewes against christ in his descent , doctrine and miracles be considered , and men may then as in a glass see the image of that spirit , that is in opposition to truth in this day : and for this i referr the sober inquirer after truth , to isaac pennington his book , ( called the outward iew a looking glass for professors ) this is such a person , that none acquainted with his writings , but will allow him a good character , if he be not a prejudicated opposer . . another great obstruction , which keeps people from the search after truth , is a light and 〈◊〉 mind , which predominats in the most of men and women in the world . this hinders truth in the very power and life of it , and permits none to be serious in the search of it : it is not the conviction of judgement in matters of truths , that the lord calls for only , or that his faithfull servants endeavour , as if it were satisfaction to them to see many owning it , or professing the forme thereof , these are but at best like the stony or thorny ground , that receive the seed with joy , and yet in a day of the heat of persecution , turn from it , and so may become a discredit to the truth . 't is only these that labour not only to know the truth , and espouse it in their understandings , but also endeavour to feel the power and life of it reach their hearts , and this not only for a touch at a time , but to live and feed upon that life & power , which flowes forth from the fountain & spring of it , i say these only it is , that will be true witnesses of the truth . hence christ spake many parables to this purpose , as that of the wise merchant that sold all & bought the pearle : & the treasure that was hid in the ground , &c. let all persons that are of this light and airy spirit , consider their danger ; how uncapable they are not only to come to the knowledge of the truth of god in their day and generation ; but also utterly unfitted for being heires of the kingdom , when time shall be no more . if they did mind the care of their precioussoules , and consider their mortality , how uncertaine their time is , and of what concernment it is to them to be truely serious , they would not make too light of the matters of god and of the truth , which concern their everlasting salvation , but would find them of farre greater moment , then these temporall pleasures , profits and recreations , wherewith they are so intentively taken up . wherefore , my desire to all , is that they would seriously consider these few obstructions mentioned , and apply their mind , to search after the wayes of the lord , and beware to take matters of so great concernment upon trust from any man , or company of men ; but impartially weigh and ponder by the light of the lord in their own hearts , what is truth , and what is errour by what doctrine the free grace of god will be most esteemed , and the pride of man most abased , beware of an implicit faith , for t●e just shall live by his faith . hab. . . and not by the faith of another . they are most to be suspected as deceivers , that do most hinder inquiry and triall , as many preachers at this time are doing . it is a known popish imposition to forbid searching , and is now renounced , and abominated by all sound protestants , therefore they are yet drunk with the whores cup , that would obtrude their doctrine to be beleived without triall , or to hinder from trying the spirits , and from trying all things , that what is best may be kept to . if any object that word prov. . . coase to heare the instruction that causeth to erre from the words of knowledge . i answer this presupposeth a cleare and wel grounded faith , of the truth , from an inward principle , which few ordinary professors can lay claime to , otherwayes this might have excused the iewes in not harkening to christ and his apostles , in saying , we know god ●pake to moses , but for this fellow we know not whence 〈◊〉 is . joh. . v. . yea we and our predecessors should have remained in popery without triall . wherefore friends , if ye will truely joyne and be united to the power and life , which the lord is ready to reveal in your hearts , it will not only help you to discerne truth from errour , but to overcome your lusts , and get victory over your idols that stand up to make distance & seperation betwix● gods peace and favour , and your soules . that place is considerable , rom. . verse . be not conformed to this world , but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of god , and thereby ye shall come to get your hearts established in the love of god and get all these straying● and wandrings in your hearts reformed , by w●●ch your best dutys are corrupted and defiled , ●hich is the earnest desire and travell of my soul , that all my beloved 〈◊〉 and acquaintances every where may , truely and sensibly come unto . a real lover of your eternall wel-fare and peace . alexander skein . from the tolbooth of aberdeen the of the moneth . where i am a prisoner for my testimony . printed in the year . the confession of faith ; and, the larger and shorter catechism first agreed upon by the westminster assembly of divines at westminster, and now approved by the general assembly of the kirk of scotland to be a part of uniformity in religion between the kirks of christ in the three kingdoms. westminster confession of faith. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the confession of faith ; and, the larger and shorter catechism first agreed upon by the westminster assembly of divines at westminster, and now approved by the general assembly of the kirk of scotland to be a part of uniformity in religion between the kirks of christ in the three kingdoms. westminster confession of faith. dickson, david, ?- . summe of saving knowledge. church of scotland. general assembly. westminster assembly ( - ). larger catechism. westminster assembly ( - ). shorter catechism. [i.e. ], p. printed by george swinton and thomas brown, and are to be sold by james glen and david trench, edinbourg : . 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the confession of faith and the larger and shorter catechism , first agreed upon by the assembly of divines at westminster . and now approved by the general assembly of the kirk of of scotland to be a part of uniformity in religion , between the kirks of christ in the three kingdoms . edinbourg , printed by george swintoun and thomas brown , and are to be sold by iames glen and david trench . anno dom. . the confession of faith first agreed upon by the assembly of divines at westminster . and now appointed by the general assembly of the kirk of of scotland to be a part of uniformity in religion , between the kirks of christ in the three kingdoms . chap. i. of the holy scripture . although the light of nature , and the works of creation and providence , do so far manifest the goodness , wisdom , and power of god , as to leave men unexcusable a ; yet they are not sufficient to give that knowledge of god and of his will , which is necessary un●o salvation b . therefore it pleased the lord at sundry times , and in divers manners , to reveal himself , and to declare that his will unto his church c ; and afterwards for the better preserving , and propagating of the truth , and for the more sure establishment and comfort of the church against the corruption of the flesh , and the malice of sathan and of the world ; to commit the same wholly unto writing d ; which makes the holy scripture to be most necessary e ; those former ways of gods revealing his will unto his people , being now ceased f . ii. under the name of holy scripture , or the word of god written , are now contained all the books of the old and new testament , which are these . of the old testament . genesis . exodus . leviticus . numbers . deuteronomie . joshua . judges . ruth . i. samuel . ii. samuel . i. kings . ii. kings . i. chronicles . ii. chronicles . ezra . nehemiah . esther . job . psalms . proverbs . ecclesiastes . the song of songs isajah . jeremiah . lamentations . ezekiel . daniel . hosea . joel . amos. obadiah . jonah . micah . nahum . habakkuk . zephaniah . haggai . zechariah . malachi . of the new testament . the gospel according to matthew . the gospel according to mark. the gospel according to luke . the gospel according to john. the acts of the apostles . paul 's epistle to the romans . i. corinthians . ii. corinthians . galatians . ephesians . philippians . colossians . i. thessalonians . ii. thessalonians . to timothy . i. to timothy . ii. to titus . to philemon . the epistle to the hebrews . the epistle of james . the first and second epistle of peter . the first , second and third epistles of john. the epistle of jude . the revelations . all which are given by inspiration of god , to be the rule of faith and life g . iii. the books commonly called apocrypha , not being of divine inspiration , are no part of the canon of the scripture ; and therefore are of no authority in the church of god , nor to be any otherwise approved , or made use of , than other humane writings r . iv. the authority of the holy scripture , for which it ought to be believed and obey'd ; dependeth not upon the testimony of any man , or church ; but wholly upon god ( who is truth it self ) the author thereof ; and therefore it is to be received , because it is the word of god. i . v. we may be moved & induced by the testimony of the church , to an high and reverend esteem of the holy scripture k . and the heavenliness of the matter , the efficacy of the doctrine , the majesty of the stile , the consent of all the parts , the scope of the whole ( which is , to give all glory to god , ) the full discovery it makes of the only way of mans salvation , the many other incomparable excellencies , and the intire perfection thereof , are arguments whereby it doth abundantly evidence it self to be the word of god ; yet notwithstanding , our full perswasion and assurance of the infallible truth , and divine authority thereof , is from the inward work of the holy spirit , bearing witness by , and with the word in our hearts l . vi. the whole counsel of god concerning all things necessary for his own glory , mans salvation , faith , and life , is either expr●sly set down in scripture , or by good and necessary conseq●ence may be deduc●d from scripture : un●o which nothing at any time is to be added , whether by new revelation of the spirit , or traditions of men m . nevertheless we acknowledge the inward illumination of the spirit of god to be necessary , for the saving understanding of such things as are revealed in the word n : and that there are some circumstances concerning the worship of god , and government of the church , c●mmon to humane actions and societies , which are to be ordered by the light of nature , and christian ●rudence , according to the general rules of the word which are alwaies to be observed o . vii . all things in scripture are not alike plain in themselves , nor alike clear unto all p : yet those things which are necessary to be known believed , and observed for salvation , are so clearly propounded and opened in some places of scripture or other , that not only the learned but the unlearned , in a due use of the ordinary means may attain unto a sufficient understanding of them q . viii . the old testament in hebrew ( which was the native language of the people of god of old ) and the new testament in greek ( which at the time of the writing of it , was most generally known to the nations ) being immediately inspired by god , and by his singular care & providence kept pure in all ages , are therefore authentical r , so as in all controversies of religion , the church is finally to appeal unto them s . but because these original tongues are not known to the people of god , who have right unto , and interest in the scriptures , and are commanded in the fear of god , to read & search them t , therefore they are to be translated into the vulgar language of every nation unto which they come u , that the word of god dwelling plentifully in all , they may worship him in an acceptable manner w , and through patience and comfort of the scriptures may have hope x . ix . the infallible rule of interpretation of scripture , is the scripture it self and therefore , when there is a question about the true and full sence of any scripture ( which is not manifold , but one ) it must be searched and known by other places that speak more clearly y . x the supreame judge , by which all controversies of religion are to be determined , and all decrees of councils , opinions of ancient writers , doctrines of men , and private spirits , are to be examined ; and in whose sentence we are to rest , can be no other but the holy spirit speaking in the scripture z . chap. ii. of god , and of the holy trinity . there is but one only a , living , and true god b ; who is infinite in being and perfection c , a most pure spirit d , invisible e , without body , parts f , or passions g , immutable h , immense i eternal k , incomprehensible l , almighty m , most wise n , most holy o , most free p , most absolute q , working all things according to the counsel of his own immutable and most righteous wi●l r , for his own glory s , most loving t , gracious , merciful , long-suffering , abundant in goodness and tru●h , ●orgiving iniquity , transgression ▪ and sin u , the rewarder of them that diligently seek him w , and withall , ●ost just and terrible in his judgments x ; hating all sin y , and who will by 〈◊〉 means clear the guilty z . ii. god hath all life a , glory b , goodness c , blessedness d , in , and of himself , and is alone in and unto himself al-sufficient , not ●●anding in need of any creatures which he hath made e , nor deriving any glory from them f , but only ma●ifesting his own glory , in , by , unto , and upon them : he is the alone fountain of all being , of whom , through whom , and to whom are all thing● g , and hath most soveraign dominion over them , to do by them , for them , or upon them , whatsoever himself pleaseth h . in his sight all things are open and manifest i , his knowledge is infinite , infallible , and independant upon the creature k , so as nothing is to him contingent or uncertain l . he is most holy in all his counsels , in all his works , and in all his commands m . to him is due from angels and men , and every other creature , whatsoever worship , service , or obedience he is pleased to require of them n . iii. in the unity of the god-head , there be three persons , of one substance , power and eternity ▪ god the father , god the son , and god the holy ghost o . the father is of none , neither begotten , nor proceeding : the son is eternally begotten of the father p : the holy ghost eternally proceeding from the father and the son q . chap. iii. of gods eternal decree . god from all eternity did , by the most wise and holy counsel of his own will , freely , and unchangeably o●dain whatsoever comes to pass a ; yet so , as thereby , neither is god the author of sin b , nor is violence offered to the will of the creatures , nor is the liberty or contingency of second causes taken away , but rather established c . ii. although god knows whatsoever may , or can come to pass upon all supposed conditions d , yet hath he not decreed any thing , because he fore-saw it as future , or as that which would come to pass upon such conditions e . by the decree of god , for the manifestation of his glory , some men and angels f , are predestinated unto everlasting life , and others fore-ordained to everlasting death g . iv. these angels and men , thus predestinated and fore-ordained , are particularly , and unchangeably designed , and their number is so certain and definite , that it cannot be either increased or diminished h . v. those of mankind , that are predestinated unto life , god , before the foundation of the world was laid , according to his eternal & immutable purpose , & the secret counsel and good pleasure of his will , hath chosen in christ unto everlasting glory i , out of his meer free grace , & love without any foresight of faith , or good works , or perseverance in either of them , or any other thing in the creature as conditions or causes moving him thereunto k , and all to the praise of his glorious grace l . vi. as god hath appointed the elect unto glory , so hath he by the eternal and most free purpose of his will , fore ordained all the means thereunto m . wherefore they who are elected being fallen in adam , are redeemed by christ n , are effectually called unto faith in christ , by his spirit working in due season , are justified , adopted , sanctified o , and kept by his power through faith unto salvation p . neither any other redeemed by christ , effectually called , justified , adopted , sanctified and saved , but the elect onely q . vii . the rest of mankind god was pleased , according to the unsearchable counsel of his own wi●l , whereby he extendeth , or withholdeth mercy as he pleaseth , for the glory of his soveraign power over his creatures , to pass by , and to ordain them to dishonor and wrath , for their sin , to the praise of his glorious justice r . viii . the doctrine of this high mystery of predestination is to be handled with special prudence and care s , that men attending the will of god revealed in his word , and yielding obed●ence thereunto , may from the certainty of their effectual vocation , be assured of their eternal election t . so shall this doctrine afford matter of praise , reverence and admiration of god u , and of humility , diligence and abundant consolation to all that sincerely obey the gospel w . chap. iv. of creation . it pleased god the father , son and holy ghost a , for the manifestation of the glory of his eternal power , wisdom and goodness b , in the beginning to create , or make of nothing the world , and all things therein , whether visible or invisible , in the space of six days and all very good c . ii. after god had made all other creatures , he created man , male and female d , with reasonable and immortal souls e , indued with knowledge , righteousness and tr●e holyness ; after his own image f , having the law of god written in their hearts g , and power to fulfil it b , and yet under a possibility of transgressing , being le●t to the liberty of their own will , which was subject unto change i . beside this law written in their hearts , they received a command , not to eat of the tree of the knowledge of good and evil , which whiles they kept , they were happy in their communion with god k , and had dominion over the creatures l . chhp. v. of providence . god the great creator of all things , doth uphold a , direct , dispose , and govern all creatures , acttions , and things b , from the greatest even to the least c , by his most wise and holy providence d , according to his infallible fore-knowledge e , and the free and immutable counsel of his own will f , to the praise of the glory of his wisdom , power , justice , goodness , and mercy . ii. although in relation to the fore-knowledge and decree of god , g the first cause , all things come to pass immutably , and infallibly h , yet , by the same providence he ordereth them to fall out according to the nature of second causes , either necessarily , freely or contingently i . iii. god in his ordinary providence maketh use of means k : yet is free to work without l , above m , and against them at his pleasure n . iv. the almighty power , unsearchable wisdom ; and infinite goodness of god so far manifest themselve● in his providence , that it extendeth it self even to the first fall , and all other sins of angels and men o , and that not by a bare permission p , but such as hath joyned with it a most wise and powerful bounding q , and otherwise ordering and governing of them , in a manifold dispensation , to his own holy ends r : yet so , as the sinfulness thereof proceedeth onely from the creature , and not from god who being most holy and righteous , neither is , nor can be the author or approver of sin s . v. the most wise , righteous and gracious god doth often times leave for a season his own children to manifold temptations , and the corruption of their own hearts to chastise them for their former sins , or to discover unto them the hidden strength of corruption , and deceitfulness of their hearts , that they may be humbled t , and to raise them to a more close and constant dependance for their support upon himself , and to make them more watchfull against all future occasions of sin , and for sundry other just and holy ends u . vi. as for those wicked and ungodly men , whom god as a righteous judg for former sins doth blind and harden w , from them he not only witholdeth his grace , whereby they might have been enlightned in their understandings , and wrought upon in their hearts x , but sometimes also withdraweth the gifts which they had y , & exposeth them to such objects as their corruption makes occasion of sin z ; and withal , gives them over to their own lusts , the temptations of the world , and the power of satan a , whereby it comes to pass that they harden themselves even under those means which god useth for the softning of others b . vii . as the providence of god doth in general reach to all creatures ; so after a special manner it taketh care of his church , and disposeth all things to the good thereof c . chap. vi. of the fall of man , of sin , and of the punishment thereof . our first parents being seduced by the subtilty and temptation of satan , sinned in eating the forbidden fruit a . this their sin , god was pleased according to his wise and holy counsel , to permit , having purpos'd to order it to 's own glory b ii. by this sin they fell from their original righteousness and communion with god c , and so became dead in sin d , and wholly defiled in all the faculties & parts of soul and body e . iii. they being the root of all mankind , the guilt of this sin was imputed f , and the same death in sin and corrupted nature , conveyed to all their posterity descending from them by ordinary generation g . iv. from this original corruption , whereby we are utterly indisposed , disabled , and made opposite to all good h , and wholly inclined to all evil i , do proceed all actual transgressions k . v. this corruption of nature during this life , doth remain in those that are regenerated l , and although it be , through christ , pardoned & mortified , yet both it self , and all the motions thereof are truly and properly sin m . vi. every s●n , both original and actual , being a transgression of the righteous law of god , and contrary thereunto n , doth in its own nature , bring guilt upon the sinner o , whereby he is bound over to the wrath of god p , and curse of the law q , and so made subject to death r , with all miseries spiritual s , temporal t , and eternal u . chap. vii . of gods covenant with man. the distance between god and the creature is so great , that although reasonable creatures do owe obedience unto him as their creator yet they could never have any fruition of him as their blessedness and reward , but by some voluntary condescension on gods part , which he hath been pleased to express by way of covenant a . ii. the first covenant made with man , was a covenant of works b , wherein life was promised to adam , and in him to his posterity c , upon condition of perfect and personal obedience l . iii. man by his fall , having made himself incapable of life by that covenant , the lord was pleas'd to make a second m , commonly called the covenant of grace : wherein he freely offereth unto sinners , life , & salvation by jesus christ , requiring of them faith in him that they may be saved n , and promising to give unto all those that are ordained unto life , his holy spirit , to make them willing and able to believe o . iv. this covenant of grace is frequently set forth in the scripture by the name of a testament , in reference to the death of jesus christ the testator , p and to the everlasting inheritance , with all things belonging to it , therein bequeathed q . v. this covenant was differently administred in the time of the law , and in the time of the gospel r . under the law , it was administred by promises , prophecies , sacrifices , circumcision , the paschal lamb , and other types and ordinances delivered to the people of the jews , all fore-signifying christ to come s ▪ which were for that time sufficient and efficacious , through the operation of the spirit to instruct and build up the elect in faith in the promised messiah l , by whom they had full remission of sins , and eternal salvation ; and is called , the old testament m . vi. under the gospel , when christ the substance n , was exhibited , the ordinances in which this covenant is dispensed , are the preaching of the word , & the administration of the sacrament of baptisme , and the lords supper o . which though fewer in number , and administred with more simplicity , and less outward glory , yet , in them it is held forth in more fulness , evidence and spiritual efficacy p , to all nations both jews and gentiles q ; and is called the new testament r . there are not therefore two covenants of grace , differing in substance , but one & the same , under various dispensations s . chap. viii . of christ the mediator . it pleased god , in his eternal purpose to chuse and ordain the lord jesus , his only begotten son , to be the mediator between god and man a , the prophet b , priest c , and king d , the head , and saviour of his church e , the heir of all things f , and judge of the world g : unto whom he did from all eternity give a people to be his seed h , and to be by him in time redeemed , called , justified , sanctified and glorified i . ii. the son of god , the second person in the trinity , being very and eternal god , of one substance , and equal with the father ; did , when the fulness of time was come , take upon him mans nature k , with all the essential properties , and common infirmities thereof , yet without sin l : being conceived by the power of the holy ghost , in the womb of the virgin mary , of her substance m . so that two whole perfect and distinct natures , the god-head and the man-hood , were inseparably joyned together in one person , without conversion , composition or confusion n . which person is very god , and very man , yet one christ the only mediator between god and man o . iii. the lord jesus , in his humane nature , thus united to the divine , was sanctified and anointed with the holy spirit above measure a , having in him all the treasures of wisdom and knowledge b : in whom , it pleased the father , that all fulness should dwell c , to the end , that being holy , harmless , undefiled and full of grace and truth d , he might be thorowly furnished to execute the office of a mediator , and surety e : which office he took not unto himself , but was thereunto called ●y his father f , who put all power & judgment into his hand , & gave him commandment to execute the same g . iv. this office the lord jesus did most willingly undertake h , which that he might discharge , he was made under the law i , and did perfectly fulfill it k , endured most grievous torments immediately in his soul h , and most painful sufferings in his body l ; was crucified and died m : was buried , and remained under the power of death ; yet saw no ●●●●uption n . on the third day h● arose from the dead o , with the same ●●dy in which h● 〈◊〉 , with which also he ascend●● i●to heaven , and th●re sitteth at the ●ight hand of his father g , making 〈◊〉 h , and shall return to judge m●n , and angels at the end of the world i . v. the lord jesus , by his perfect obedience , and sacrifice of himself , which he , through the eternal spirit once offered up to god , hath fully satisfied the justice of his father k , and purchased , not only reconciliation , but an everlasting inheritance in the kingdom of heaven , for all those whom the father hath given unto him l . vi. although the work of redemption was not actually wrought by christ till after his incarnation , yet the vertue , efficacy , and benefits thereof were communicated unto the elect in all ages successively from the beginning of the world , in , and by those promises , types , and sacrifices , wherein he was revealed , and signified to be the seed of the woman , which should bruise the serpents head ; and the lamb slain from the beginning of the world ; being yesterday and to day the same , and for ever m . vii . christ , in the work of mediation , acteth according to both natures , by each nature doing that which is proper to it self n , yet by reason of the unity of the person , that which is proper to one nature ▪ is some times in scripture attributed to the person denominated by the other nature o . viii . to all those for whom christ hath purchased ▪ redemption , he doth certainly , and effectually apply and communicate the same p , making intercession for them q , and revealing unto them , in and by the word , the mysteries of salvation r , effectually perswading them by his spirit to believe , and obey , and governing their hearts by his word and spirit s , overcoming all their enemies by his almighty power and wisdom in such manner , and wayes , as are most consonant to his wonderful and unsearchable dispensation t . chap. ix . of free will. god hath indued the will of man with that natural liberty that is neither forced , nor by any absolute necessity of nature determined to do good or evil a . ii. man , in his state of innocency , had freedom and power , to will , and to do , that which was good , & well-pleasing to god b ; but yet , mutably , so that he might fall from it c . iii. man by his fall into a state of sin , hath wholly lost all ability of will to any spiritual good accompanying salvation d ; so as , a natural man , being altogether averse from that good e , and dead in sin f , is not able , by his own strength , to convert himself , or to prepare himself thereunto g . iv. when god converts a sinner , and translates him into the state of grace ; he freeth him from his natural bondage under sin h ; and by his grace , inables him freely to will and to do that which is spiritually good i yet so , as by reason of his remaining corruption , he doth not perfectly nor only will that which is good , but doth also will that which is evil k . v. the will of man is made per●ectly and immutably free to good alone in the state of glory only l . chap. x. of effectual calling . all those whom god hath predestinated unto life , and those only he is pleased in his appointed & accepted time , effectually to call a , by his word and spirit b , out of that state of sin and death , in which they are by nature , to grace and salvation by jesus christ c , in lightning their minds spiritually and savingly to understand the things of god d ; taking away their heart of stone , and giving unto them an heart of flesh ; renewing their wills , and by his almighty power determining them to that which is good f , e & effectually drawing them to jesus christ g ; yet so , as they come most freely , being made willing by his grace h . ii. this effectual call is of gods free , and special grace alone , not from any thing at all foreseen in man i , who is altogether passive therein , until being quickened & renewed by the holy spirit k , he is thereby inabled to answer this call , and to imbrace the grace offered , and conveyed in it l . iii. elect infants dying in infancy are regenerated , and saved by christ through the spirit m , who worketh when where and how he pleaseth n : so also are all other elect persons , who are uncapable of being outwardly called by the word o . iv. others , not elected , though they may be called by the ministry of the word p , and may have some common operations of the spirit , q yet they never truely come unto christ , and therefore cannot be saved r : much less can men , not professing the christian religion , be saved in any other way whatsoever , be they never so diligent to frame their lives according to the light of nature , and the law of that religion they do profess s . and , to assert and maintain , that they may , is very pernicious , and to be detested t . chap. xi . of iustification , those whom god effectually calleth he also freely justifieth a not by infusing righteousness into them , but by pardoning their sins , & by accounting and accepting their persons as righteous : not , for any thing wrought in them , or done by them , but for christs sake alone : nor , by imputing faith itself , the act of believing , nor any other evangelical obedience , to them as their righteousness ; but , by imputing the obedience and satisfaction of christ unto them b , they receiving and resting on him and his righteousness by faith , which faith they have , not of themselves , it is the gift of god c . ii faith , thus receiving and resting on christ and his righteousness , is the alone instrument of justification d ; yet is it not alone in the person justified , but is ever accompanied with all other saving graces , & is no dead faith but worketh by love e . iii. christ by his obedience and death , did fully discharge the debt of all those that are thus justified , and did make a proper , real , and full satisfaction to his fathers justice in their behalf f . yet in as much as he was given by the father for them g , and his obedience and satisfaction accepted in their stead hand , both freely , not for any thing in them , their justification is only of free grace i , h that , both the exact justice , & rich grace of god , might be glorified in the justification of sinners k . iv. god did from all eternity , decree to justifie all the elect l , and christ did , in the fulness of time , die f●r their sins , and rise again for their justification m : nevertheless they are not justified , untill the holy spirit doth in due time , actually apply christ unto them . v. god doth continue to forgive the sins of those that are justified o : and , although they can never fall from the state of justification p ; yet , they may by their sins , fall under gods fatherly displeasure , and not have the light of his countenance restored unto them , until they humble themselves , confess their sins , beg pardon , and renew their faith and repentance q . vi. the justification of believers under the old testament , was , in all these respects , one and the same , with the justification of believers under the new testament r . chap. xii . of adoption . all those that are justified , god vouchsafeth , in , and for his only son jesus christ , to make partakers of the grace of adoption a : by which they are taken into the number , and enjoy the liberties and priviledges of the children of god b , have his name put upon them c , receive the spirit of adoption d , have access to the throne of grace with boldness e , are inabled to cry abba , father f , are pitied g , protected h , provided for i , and chastned by him , as by a father k : yet never cast off l , but sealed to the day of redemption m , and inherit the promises n , as heirs of everlasting salvation o . chap. xiii . of sanctification . they who are effectually called , and regenerated , having a new heart , & a new spirit created in them are further sanctified really & personally , through the vertue of christs death & resurrection a , by his word and spirit dwelling in them b : the dominion of the whole body of sin is destroyed c , and the several lusts thereof are more & more weakned and mortified d , and they , more and more quickned and strengthned in all saving graces e , f to the practice of true holiness , without which no man shall see the lord. ii. this sanctification is throughout , in the whole man g : yet imperfect in this life , there abideth still some remnants of corruption in every part h : whence ariseth a continual and irreconcilable war ; the flesh lusting against the spirit , and the spirit against the flesh i . iii. in which war , although the remaining corruption , for a time , may much prevail k : yet through the continual supply of strength from the sanctifying spirit of christ , the regenerate part doth overcome l : & so the saints grow in grace m , perfecting holiness in the fear of god n . chap. xiv . of saving faith. the grace of faith , whereby the elect are inabled to believe to the saving of their souls a , is the work of the spirit of christ in their hearts b , & is ordinarily wrought by the ministry of the word c , by which also , and by the administration of the sacraments , and prayer , it is increased and strengthned d . ii. by this faith , a christian believeth to be true , whatsoever is revealed in the word , for the authority of god himself speaking therein e ▪ and acteth differently upon that which each particular passage thereof containeth , yielding obedience to the commands f ; trembling at the threatnings h , g and imbracing the promises of god for this life , and that which is to come h . but the principal acts of saving faith , are accepting , receiving , and resting upon christ alone for justification , sanctification , and eternal life ; by vertue of the covenant of grace i . iii. this faith is different in degrees , weak , or strong k : may be often and many waies assailed , and weakned , but gets the victory l : growing up in many to the attainment of a full assurance through christ m , who is both the author and finisher of our faith n . chap. xv. of repentance unto life . repentance unto life , is an evangelical grace a , the doctrine whereof is to be preached by every minister of the gospel , as well as that of faith in christ b . ii. by it , a sinner , out of the sight and sense not only of the danger , but also of the filthiness and odiousness of his sins , as contrary to the holy nature , and righteous law of god : and , upon the apprehension of his mercy in christ to such as are penitent , so grieves for , & hates his sin● , as to turn from them all unto god c , purposing & endeavoring to walk with him in all the waies of his commandments d . iii. although repentance be not to be rested in , as any satisfaction for sin , or any cause of the pardon thereof e , which is the act of gods free grace in christ f , yet is it of such necessity to all sinners , that none may expect pardon without it g . iv. as there is no sin so small but it deserves damnation h ; so there is no sin so great , that it can bring damnation on those who truly repent i . v. men ought not to content themselves with a general repentance , but it is every mans duty to endeavour to repent of his particular sins , particularly k . vi. as every man is bound to make private confession of his sins to god , praying for the pardon thereof l upon which , and the forsaking of them , he shall find mercy m : so he that scandalizeth his brother , or the church of christ , ought to be willing by a private or publick confess●on ▪ and sorrow for his sin to declare his repentance to th●se that are offended n , who are thereupon to be recon●●●ed to him , and in love to receive him .. o chap. xvi . of good woorks . good works are onely such as god hath commanded in his holy word a , and not such as without the warrant thereof , are devised by men , out of blind zeal , or upon any pretence of good intention b . ii. these good works done in obedience to gods commandments , are the fruits and evidences of a true and lively faith c : and by them , believers manifest their thankfulness d : strengthen their assurance e , edifie their brethren f , adorn the profession of the gospel g , stop the mouths of the adversaries h , and glorifie god i , whose workmanship they are , created in christ jesus thereunto k : that having their fruit unto holiness , they may have the end , eternal life l . iii. their ability to do good works is not at all of themselves , but wholly from the spirit of christ m . and that they may be inabled thereunto , besides the graces they have already received , there is required an actual influence of the same holy spirit , to work in them to will and to do , of his good pleasure n : yet are they not hereupon to grow negligent , as if they were not bound to perform any duty , unless upon a special motion of the spirit ; but they ought to be diligent in stirring up the grace of god that is in them o . iv. they who in their obedience attain to the greatest hight , which is possible in this life , are so far from being able to supererogate , and to do more than god requires , as that they fall short of much which in duty they are bound to do p . v. we cannot by our best works merit pardon of sin , or eternal life at the hand of god , by reason of the great disproportion that is between them and the glory to come ; & the infinite distance that is between us & god , whom , by them , we can neither profit , not satisfie for the debt of our former sins q , but when we have done all we can , we have done but our duty , and are unprofitable servants r , and because , as they are good they proceed from his spirit s : and as they are wrought by us , they are defiled , and mixed with so much weakness & imperfection , that they cannot endure the severity of gods judgment t . vi. yet notwithstanding the persons of believers being accepted through christ , their good works also are accepted in him u , not as though they were in this life wholly unblamable and unreprovable in gods sight w , but that , he looking upon them in his son , is pleased to accept and reward that which is sincere , though accompanied with many weaknesses and imperfections x . vii . works done by unregenerate men , although , for the mater of them they may be things which god commands , and of good use , both to themselves and others y , yet because they proceed not from an heart purified by faith z , nor are done in a right manner , according to the word a , nor to a right end , the glory of god b , they are therefore sinful , and cannot please god , or make a man meet to receive grace from god c . and yet their neglect of them is more sinful and displeasing unto god d . chap. xvii . of perseverance . they whom god hath accepted in his ●eloved , effectually called , a●d sanctified by hi● spirit , can neither to●ally nor finally ; fall away from the state of grace : but shall certainly persevere ●herein to the end , and be eternally saved a . ii. this perseverance of the saints depends not upon their own free will , but upon the immutability of the decree of election , flowing from the free & unch●ngeable love of god the father b , upon the e●ficacy of the merit and in●ercession of jesus chri●● c ▪ the abiding of the spirit , & of the seed of god within them d , and the nature of the covenant of grace e : from all which ariseth also the certainty & infalli●ility thereof f . iii. nevertheless , they may through the temptations of ●atan & of the world , the prevalency of corruption remaining in them ; and the neglect of the means of their preservation , fall into grievous sins g , and for a time continue therein h , whereby they incur gods displeasure i , and grieve his holy spirit k , come to be d●prived of some measure of their graces and comforts l , have their hearts hardened m , and their consciences wounded n , hurt , and scandalize others o , and bring temporal judgments upon themselves p . chap. xviii . of the assurance of grace and salvation . although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of god , and estate of salvation a , which hope of theirs shall perish b : yet such as truly believe in the lord jesus , and love him in sincerity , endeavouring to walk in all good conscience before him , may in this life be certainly assured that they are in the state of grace c , and may rejoyce in the hope of the glory of god which hope shall never make them ashamed d . ii. this certainty is not a bare conjectural and probable perswasion , grounded upon a fallible hope e , but an infallible assurance of faith , founded upon the divine truth of the promises of salvation f , the inward evidence of those graces unto which these promises are made g , the testimony of the spirit o● adoption witnessing with ou● spirits that we are the children of god h : which spirit is the earnest of inheritance , whereby we are sealed to the day of redemption i . iii. this infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it k : yea , being enabled by the spirit to know the things which are freely given him of god , he may , without extraordinary revelation , in the right use of ordinary means , attain thereunto l . and therefore it is the duty of every one to give all diligence to make his calling and election sure m , that thereby his heart may be enlarged in peace & joy in the holy ghost , in love & thankfulness to god , & in strength and chearfulness in the duties of obedience , the proper fruits of this assurance n ; so far is it from inclining men to looseness o . iv. true believers may have the assurance of their salvation divers ways shaken , diminished , and intermitted , as by negligence in preserving of it , by falling into some special sin , which woundeth the conscience , & grieveth the spirit , by some sudden or vehement temptation , by gods withdrawing the light of his countenance , & suffering even such as fear him to walk in darkness , and to have no light p : yet are they never utterly destitute of that seed of god , & life of faith , that love of christ and the brethren , that sincerity of heart , and conscience of duty , out of which by the operation of the spiri● , this assurance may in due time be revived q , and by the which in the mean time their supported from utter despair r chap. xix . of the law of god. god gave to adam a law , as a covenant of works , by which he bound him , & all his posterity to personal , entire , exact and perpetual obedience , promised life upon the fulfilling , and threatned death upon the breach of it : and indued him with power and ability to keep it a . ii. this law , after his fall continued to be a perfect rule of righteousness , & as such , was delivered by god upon mount sinai , in ten commandments , and written in two tables b , the four first commandments containing our duty towards god , and the other six , our duty to man c . iii. beside this law commonly called moral , god was pleased to give to the people of is●ael , as a church under age , ceremonial laws , containing several typical ordi●ances , partly of worship , prefiguring christ his graces , actions , suffering● , and benefits d , and partly hold●ng forth divers instructions of moral duties e . all which ceremonial laws are now abrogated under the new testament f . iv. to them also , as a body politic , he gave sundry judicial laws , which expired together with the state of that people , not obligeing any other now , further than the general equity thereof may require g . v. the moral law doth for ever bind all , as well justified persons as others , to the obedience thereof h , and that , not only in regard of the ●atter contained in it , but also in respect of the authority of god the creator who gave it i . neither doth christ in the gospel any way dissolve but much strengthen this obligation k . vi. although true believer ▪ be not under the law , as a covenant of works , to be thereby justified , or condemned l , yet it is of great use to them , as well as to others , in that , as a rule of life informing the of the will of god , and their duty , it directs and binds them to walk accordingly m , discovering also the sinful pollutions of their nature , hearts and lives n : so as examining themselves thereby , they may come to further conviction of , hum●liation for , and hatred against sin o : together with a clearer sight of the need they have of christ , and the perfection of his obedience p . it is likewise of use to the regenerate , to restrain their corruptions : in that it forbids sin q : and the threatnings of it serve to shew , what even their sins deserve : and what afflictions in this life , they may expect for them , although freed from the curse thereof threatned in the law r . the promises of it in like manner , shew them gods approbation of obedience , & what blessings they may expect upon the performance there of s : although not as due to them by the law , as a covenant of works t . so as a mans doing good , and refraining from evil , because the law encourageth to the one , & deterreth from the other , is no evidence of his being under the law , and not under grace u . vii . neither are the fore mentioned uses of the law contrary to the grace of the gospel , but do sweetly comply with it w , the spirit of christ subduing , and inabling the will of man , to do that freely and chearfully , which the will of god revealed in the law , requireth to be done x , chap. xx. of christian liberty , and liberty of conscience . the liberty which christ hath purchased for believers , under the gospel , consists in their freedom from the guilt of sin , the condemning wrath of god , the curse of the moral law a , and in their being delivered from this present evil world , bondage to satan , and dominion of sin b ; from the evil of afflictions , the sting of death , the victory of the grave , and everlasting damnation c , as also , in their free access to god d , and their yielding obedience unto him , not out of slavish fear , but a child like love and willing mind e . all which were common also to believers under the law. but under the new testament , the liberty of christians is further inlarged , in their freedom from the yoke of the ceremonial law , to which the jewish church was subject g , and in greater boldness of access to the throne of grace h , and in fuller communications of the free spirit of god , than believers under the law , did ordinarily partake of i . ii. god alone is lord of the conscience k : and hath left it free from the doctrines and commandments of men which are in any thing contrary to his word , or beside it , in matters of faith or worship l . so that to believe such doctrines , or to obey such commands out of conscience , is to betray true liberty of conscience m , & the requiring of an implicite . faith , and an absolute and blind obedience , is , to destroy liberty of conscience , and reason also n . iii. they , who upon pretence of christian liberty , do practice any sin , or cherish any lust , do thereby destroy the end of christian liberty , which is , that being delivered out of the hands of our enemies , we might serve the lord without fear , in holiness and righteousness before him all the daies of our life o . iv. and because the power which god hath ordained , and the liberty which christ hath purchased , are not intended by god , to destroy , but mutually to uphold & preserve one another : they , who upon pretence of christian liberty shall oppose any lawful power , or the lawful exercise of it , whether it be civil or ecclesiastical , resist the ordinance of god p . and , for their publishing of such practices , as are contrary to the light of nature , or to the known principles of christianity , whether concerning faith , worship , or conversation : or , to the power of godliness : or such erroneous opinions or practices , as either in their own nature , or in the manner of publishing or maintaining them , are destructive to the external peace and order which christ hath established in the church , they may lawfully be called to account , and proceeded against by the censures of the church q , and by the power of civil magistrate r . chap. xxi . of religious worship , and the sabbath day . the light of nature sheweth that there is a god , who hath lordship & sovereignty over all , is good ▪ & doth good unto all , & is therefore to be feared , loved , praised , called upon , trusted in and served with all the heart , and with all the soul , and with all the might a . but , the acceptable way of worshiping the true god , is instituted by himself , and so limited to his own revealed will ▪ that he may not be worshipped according to the imaginations & devices of men , or the suggestions of satan , under any visible representations , or any other way not prescribed in the holy scripture b . ii. religious worship is to be given to god , the father , son and holy ghost ; and to him alone c ; not to angels , saints , or any other creature d , and since the fall , not without a mediator ; nor in the mediation of any other , but of christ alone e . iii. prayer with thanks-giving being one special part of religious worship f , is by god required of all men g : and that it may be accepted it is to be made in the name of the son h , by the help of his spirit i , according to his will k : with understanding , reverence , humility , fervency , faith , love , l and perseverance and if vocal , in a known tongue m . iv. prayer is to be made for all things lawful n , and for all sorts of men living , or that shall live hereafter o : but not for the dead p , nor for those of whom it it may be known that they have sinned the sin unto death q . v. the reading of the scriptures with godly fear r , the sound preaching s , and conscionable hearing of the word ; in obedience unto god , with understanding , faith , and reverence t : singing of psalms with grace in the heart u : as also the due administration , and worthy receiving of the sacraments instituted by christ ; are all parts of the ordinary religious worship of god w ; besides religious oaths x , vows y , sollemn fasting z , and thanksgivings upon several occasions a , which are in their several times and seasons , to be used in an holy and religious manner b . vi. neither prayer nor any other part of religious worship , is now under the gospel , either tyed unto , or made more acceptable by any place in which it is performed or towards which it is directed c : but god is to be worshipped every where d , in spirit and truth e : as in private families f , daily g , and in secret , each one to himself h ; so more solemnly in the publick assemblies , which are not carelesly or wilfully to be neglected , or forsaken when god , by his word or providence calleth thereunto i . vii . as it is of the law of nature , that , in general , a due proportion of time be set apart , for the worship of god : so in his word , by a positive , moral , and perpetual commandment , binding all men , in all ages , he hath particularly appointed one day in seven for a sabbath to be kept holy unto him k : which from the beginning of the world to the resurrection of christ , was the last day of the week ; and from the resurrection of christ , was changed ▪ into the first day of the week l , which in scripture is called the lords day m , and is to be continued to the end of the world , as the christian sabbath n . viii . this sabbath is then kept holy unto the lord , when men , after a due preparing of their hearts and ordering of their common affairs beforehand , do not only observe an holy rest all the day , from their own works , words & thoughts about their worldly imployments ▪ and recreations o , but also are taken up the whole time in the publick and private exercises of his worship , and in the duties of necessity and mercy p . chap. xxii . of lawful oaths and vows . a lawful oath is a part of religious worship a , wherein , upon just occasion , the person swearing , solemnly calleth god to witness what he asserteth or promiseth ; and to judge him according to the truth or falshood of what he sweareth b . ii. the name of god only , is that by which men ought to swear , & therein it is to be used with all holy fear and reverence e . therefore to swear vainly , or rashly , by that glorious and dreadful name ; or , to swear at all , by any other thing , is sinful and to be abhorred d . yet , as in matters of weight and moment , an oath is warranted by the word of god , under the new testament as well as under the old e ; so a lawful oath , being imposed by lawful authority , in such matters ought to be taken f . iii. whosoever taketh an oath , ought duly to consider the weightiness of so solemn an act , and therein to avouch nothing , but what he is fully perswaded is the truth g , neither may any man ▪ bind himself by oath to any thing but what is good and just , and what he believeth so to be , and what he is able and resolved to perform h . yet it is a sin , to refuse an oath touching any thing that is good and just , being imposed by lawful authority i . iv. an oath is to be taken in the plain and common sense of the words without equivocation , or mental reservation k : it cannot oblige to sin ; but , in any thing not sinful , being taken , it binds to performance , although to a mans own hart l . nor is it to be vio●ated , although made to hereticks o● infidels m . v. a vow is of the like nature with a promissary o●th , and ought to be made with the like religious care , and to be performed with the like faithfulness n . vi. it is not to be made to any creature but to god a●one o , and that it may be accepted , it is to be made voluntarily , out of faith , and conscience of duty , in way of thankfulness ▪ for mercy received , or of the obtaining of what we want : whereby we more strictly bind our selves to necessary duties : or , to other things , so far , and so long as they may fitly conduce thereunto p . vii . no man may vow , to do any thing forbidden in the word of god , or what would hinder any duty therein commanded , or which is not in his own power , and for the performance whereof , he hath no promise of ability from god q . in which respect , popish monastical vows of perpetual single life , professed poverty , and regular obedience , are so far from being degrees of higher perfection , that they are superstitious and sinful snares , in which , no christian may intangle himself r . chap. xxiii . of the civil magistrate . god , the supream lord and king of all the world , hath ordained civil magistrates to be under him , over the people for his own glory , and the publick good : and to this end , hath armed them with the power of the sword , for the defence and encouragement of them that are good , and for the punishment of evil doers a . ii. it is lawful for christians to accept and execute the office of a magistrate , when called thereunto b : in the managing whereof , as they ought especially to maintain piety , justice , and peace , according to the wholsome laws of each common-wealth c : so for that end , they may lawfully now under the new testament , wage war , upon just and necessary occasion d . iii. the civil magistrate may not assume to himself the administration of the word & sacraments , or the power of the keys of the kingdom of heaven e : yet he hath authority , and it is his duty , to take order that unity and peace be preserved in the church , that the truth of god be kept pure and entire , that all blasphemies and heresies be suppressed , all corruptions and abuses in worship & discipline prevented , or reformed : and all the ordinances of god duly settled , administred and observed f : for the better effecting whereof , he hath power to call synods , to be present at them , and to provide that whatsoever is transacted in them , be according to the mind of god g . iv. it is the duty of people to pray for magistrates h , to honour their persons i , to pay them tribute & other dues k : to obey their lawful commands , and to be subject to their authority for conscience sake l infidelity or indifference in religion doth not make void the magistrates just and legal authority , nor free the people from their due obedience to him m : from which ecclesiastical persons are not exempted n , much less hath the pope any power or jurisdiction over them , in their dominions , or over any of their people ; and least of all to deprive them of their dominions , or lives , if he shall judge them to be hereticks or upon any other pretence whatsoever o . chap. xxiv . of marriage and divorce . marriage is to be between one man and one woman . neither is it lawful for any man to have more than one wife , nor for any woman to have more than one husband , at the same time a . ii. marriage was ordained for the mutual help of husband and wife b , for the increase of mankind , with a legitimate issue , and of the church with an holy seed c , and for preventing of uncleanness d . iii. it is lawful for all sorts of people to marry , who are able with judgment to give their consent e . yet , is it the duty of christians to marry only in the lord f . and therefore such as profess the true reformed religion , should not marry with infidels , papists , or other idolaters . neither should such as are godly be unequally yoked , by marrying with such as are notoriously wicked in their life , or maintain damnable heresies g . iv. marriage ought not to be within the degrees of consanguinity or affinity forbidden in the word h . n●r can such incest●o●s marriages ever be made lawful by any law of man , or consent of parties , so as those per●ons may live together as man and wife i . the man may not ma●ry any of his wifes kinred nearer in blood , than he may of his own ; nor , the wo●an of her husbands kindred , nearer in blood than of her own k . v. adultery or fornication committed after a contract , being detected before mar●iage , giveth iust occasion to the innocent party to dissolve that contract l ▪ in the case of adultery after marriage , it is lawful for the innocent party to sue out a divorce m , and af●er the divorce , to marry another , as if the offending party were dead n . vi. although the corruptions of man be such as is apt to study arguments , unduely to put asunder thos● whom god hath j●yned together in marriage : yet ●●thing but adultery , or such wilful desertion as can no way be remedied by the church , or civil magistrate , is cause sufficient of dissolving the bond of marriage o : wherein , a publick and orderly course of proceeding is to be observed : and , the persons concerned in it , not left to their own wills & discretion in their own case p . chap. xxv . of the church . the catholick or universal church which is invisible , consists of the whole number of the elect , that have been , are , or shall be gathered into one , under christ the head thereof ; and is the spouse , the body , the fulness of him that filleth all in all a . ii. the visible church which is also catholick or universal , unde● the gospel ( not confined to one nation , as before under the law ) consist● of all those , throughout the world ▪ that pro●ess the true religion b , together with their children c : an● is the kingdom of the lord jesu● christ d , the house and family o● god e , ou● of which there is no ordinary possibility of salvation f . iii. unto this catholick visible church , christ hath given the ministry , oracles , and ordinances of god , for the gathering , and perfecting of the saints , in this life to the end of the world : and doth by his own presence and spirit , according to his promise , make them effectual thereunto g . iv. this catholick church hath been sometimes more , sometimes less visible h . and particular churches , which are members thereof , are more or less pure , according as the doctrine of the gospel is taught and imbraced , ordinances administred , and publick worship performed more or less purely in them i . v. the purest churches under heaven are subject both to mixture and errour k , and some have so degenerated as to become no churches of christ , but synagogues of satan l . nevertheless , there shall be alwaies a church on earth to worship god according to his will m . vi. there is no other head of the church , but the lord jesus christ n . nor can the pope of rome , in any sence be head thereof : but is that anti-christ , that man of sin , and son of perdition that exalteth himself in the church , against christ and all that is called god o . chap. xxvi . of the communion of saints . all saints that are united to jesus christ their head , by his spirit , and by faith , have fellowship with him in his graces , sufferings , death , resurrection , and glory a . and , being united to one another in love , they have communion in each others gifts and graces b , and are obliged to the performance of such duties publick and private , as do conduce to their mutual good , both in the inward & outward man c . ii. saints by profession are bound to maintain an holy fellowship and communion in the worship of god ; and in performing such other spiritual servic●s as tend to their mutual edification d : as also , in relieving each other in outward things according to their several abilities , and necessities . which communion , as god offereth opportunity , is to be extended unto all those , who in every place call upon the name of the lord jesus e . iii. this communion which the saints have with christ , doth not make them , in any wise , partakers of the substance of his god-head , or to be equal with christ in any respect : either of which to affir● , is impious and blasphem●us f . nor doth their communion one with another as saints , take away , or infringe the title or propriety which each man hath in his goods and possessions g . chap. xxvii . of the sacraments . sacraments are holy signs , and seals of the covenant of grace a , immediately instituted by god b , to represent christ , and his benefits ; and to confirm our interest in him c . as also , to put a visible difference between those that belong unto the church , and the rest of the world d ; and solemnly to engage them to the service of god in christ according to his word e . ii. there is in every sacrament a spiritual relation , or sacramental union , between the sign and the thing signified : whence it comes to pass , that the names , and effects of the one , are attributed to the other f . iii. the grace which is exhibited in , or by the sacraments rightly used , is not conferred by any power in them ; neither doth the efficacy of a sacrament depend upon the piety , or intention of him that doth administer it g ; but upon the work of the spirit h , and the word of institution , which contains , together with a precept authorizing the use thereof , a promise of benefit to worthy receivers i . iv. there be only two sacraments ordained by christ our lord , in the gospel , that is to say , baptism and the supper of the lord , neither of which may be dispensed by any , but by a minister of the word lawfully ordained k . v. the sacraments of the old testament , in regard of the spiritual things thereby signified , and exhibited , were , for substance the same with those of the new l . chap. xxviii . of baptisme . baptism is a sacrament of the new testament , ordained by jesus christ a , not only for the solemn admission of the party baptized , into the visible church b : but also , to be unto him a sign and seal of the covenant of grace c , of his ingrafting into christ d , of regeneration e , of remission of sins f , and of his giving up unto god through jesus christ , to walk in newness of life g , which sacrament is , by christs own appointment , to be continued in his church , untill the end of the world h . ii. the outward element to be used in the sacrament , is water , wherewith the party is to be baptized , in the name of the father , and of the son , and of the holy-ghost , by a minister of the gospel , lawfully called thereunto i . iii. dipping of the person into the water , is not necessary : but , baptism is rightly administred , by pouring , or sprinkling water upon the person k . iv. not only those that do actually p●of●ss faith in , and obedience unto christ l , but also the infants of one , or both believing parents , are to be baptized m . v. although i● be a great sin to contemn or neglect this ordinance n , yet ●race and salvation are not so inseparably annexed unto it , as that no person can be regenerated or saved without it o , or that all that are baptized , are undoubtedly regenerated p . vi. the efficacy of baptism is not ●yed to that moment of time , wherein it is administred q , yet notwithstanding by the right use of this ordinance , the grace promised , is not only offered , but really exhibited & confer'd by the holy ghost to such ( whether of age , or infants ) as that grace belongeth unto , according to the council of gods own will , in his appointed time r . vii . the sacrament of baptism is but once to be administred to any person s . chap. xxix . of the lords supper . our lord jesus , in the night wherein he was betrayed , instituted the sacrament of his body and blood , called the lords supper to be observed in his church , unto the end of the world , for the perpetual remembrance of the sacrifice of himself in his death : the sealing all benefits thereof unto true believers , their spiritual nourishment and growth in him , their further engagement in , and to all duties whi●h they ow unto him , and to be a bond and pledge of their communion with him , and with each other , as members of his mystical body a . ii. in this sacrament christ is not offered up to his father : nor , any real sacrifice made at all , for remission of s●n of the quick or dead b , but only a commemoration of that one , offering up of himself , by himself , upon the cross , once for all , and a spiritual oblation of all possible praise unto god for the same c . so that , the popish sacrifice of the mass ( as they call it ) is most abominably injurious to christs one , only sacrifice , the only propitiation for all the sins of the elect d . iii. the lord jesus hath in this ordinance , appointed his minister● to declare his word of institution to the people , to pray and bless the elements of bread and wine , and thereby to set them apart from a common to a holy use : and to take , and break the bread , to take the cup , and ( they communicating also themselves ) to give both to the communicants e , but to none who are not then present in the congregation f . iv. private masses , or receiving this sacrament by a priest , or any other alone g , as likewise the denyal of the cup to the people h , worshipping the elements , the lifting them up , or carrying them about for adoration , and the reserving them for any pretended religious use , are all contrary to the nature of this sacrament , and to the institution of christ i . v. the outward elements in this sacrament duly set apart to the uses ordained by christ , have such relation to him crucified , as that truly , yet sacramentally only , they are sometimes called by the name of the things they represent , to wit , the body and blood of christ k : albeit in substance and nature , they still remain , truly and only bread and wine , as they were before l . vi. that doctrine which maintains a change of the substance of bread and wine , into the substance of christs body and blood ( commonly called transubstantiation ) by consecration of a priest , or by any other way , is repugnant , not to scripture alone , but even to common sense and reason ; overthroweth the nature of the sacrament , & hath been , and is the cause of manifold superstitions ; yea , of gross idolatries m . vii . worthy receivers outwardly partaking of the visible elements , in this sacrament n , do then also inwardly by faith really & indeed , yet not carnally & corporally , but spiritually , receive , & feed upon christ crucified , & all benefits of his death ▪ the body & blood of christ being then , nor corporally or carnally , in , with or under the bread and wine : yet , as really , but spiritually , present to the faith of believers in that ordinance , as the elements themselves are to their outward senses o . viii . although ignorant , and wicked men receive the outward elements in this sacrament : yet they receive not the thing signified thereby ; but by their unworthy coming thereunto , are guilty of the body & blood of the lord to their own damnation . wherefore , all ignorant and ungodly persons , as they are unfit to enjoy communion with him , so are they unworthy of the lords ta●le ▪ and cannot without great sin against christ while they remain such , partake of these holy mysteries p , or be admitted thereunto q . chap. xxx . of church censures . the lord jesus , as king and head of his church , hath therein appointed a government , in the hand of church officers , distinct from the civil magistrate a . ii. to these officers , the keys of the kingdom of heaven are committed : by vertue whereof , they have power , respectively , to retain , and remit sins : to shut that kingdom against the impenitent , both by the word and censures ; and to open it unto penitent sinners , by the ministry of the gospel , and by absolution from censures , as occasion sha●l require b . iii. church censures are necessary , for the ●eclaiming and gaining of offending brethren , for deterring of oth●●s from the like offences , for pu●ging out of that leaven which might infect the whole lump , for v●●dicating the honour of christ , 〈◊〉 the holy profession of the gos●●l , & for preventing the wrath of god , which might iustly fall upon the church , if they should suffer his covenant , and ●he seals thereof to be ●rofaned by notorious and obstinate offenders c . iv. for the better attaining of these ends , the officers of the church are to proceed by admonition , suspension from the sacrament of the lords supper for a season ; and by excommunication from the church , according to the nature of the crime and demerit of the person d . chap. xxxi . of synods and councils . for the better government , and further edification of the church there ought to be such assemblies , as are commonly called synods or councils a . ii. as magistrates may lawfully call a synod of ministers , and other fit persons , to consult and advise with , about matters of religion b : so , if magistrates be open enemies to the church , the ministers of christ , of themselves , by vertue of their office ; or they , with other fit persons , upon delegation from their churches , may meet together in such assemblies c . iii. it belongeth to synods and councils , ministerially to determine controversies of faith , and cases of conscience , to set down rules and directions for the better ordering of the publick worship o● god , and government of his church : to receive complaints in cases of malice , administration : and authoritatively , to determine the same ; which decrees and determinations , if consonant to the word of god , are to be received with reverence , and submission : not only for their agreement with the word , but also for the power whereby they are made as being an ordinance of god appointed thereunto in his word d . iv. all synods or councils , since the apostles times , whether general or particular , may erre , and many have erred . therefore they are not to be made the rule of faith , or practice ; but to be used as an help in both e . v. synods and councils are to handle , or conclude nothing , but that which is ecclesiastical : and are not to intermeddle with civil affairs which concern the common wealth , unless by way of humble petition in cases extraordinary : or by way of advice , for satisfaction of conscience , if they be thereunto required by the civil magistrate f . chap. xxxii· of the state of men after death , and of the resurrection of the dead . the bodies of men , after death , return to dust , and see corruption a : but their souls ( which neither die nor sleep ) having an immortal subsistence , immediately return to god who gave them b : the souls of the righteous , being then made perfect in holiness , are received into the highest heavens where they behold the face of god , in light and glory , waiting for the full redemption of their bodies c . and the souls of the wicked are cast into hell , where they remain in torments and utter darkness , reserved to the judgment of the great day d . besides these two places , for souls separated from their bodies , the scripture acknowledgeth none . ii. at the last day , such as are found alive , shall not die , but be changed e ; and all the dead shall be raised up , with the self same bodies , and none other , although with different qualities , which shall be united again to their souls for ever f . iii. the bodies of the unjust , shall by the power of christ be raised to dishonour : the bodies of the just by the spirit , unto honour : and be made conformable to his own glorious body g . chap. xxxiii . of the last judgment . god hath appointed a day , wherein he will judge the world in righteousness , by jesus christ a , to whom all power and judgment is given of the father b . in which day , not only the apostate angels shall be judged c , but likewise all persons that have lived upon earth , shall appear before the tribunal of christ , to give an accompt of their thoughts , words and deeds , and to receive accordingly to what they have done in the body , whether good or evil d . ii. the end of gods appointing this day , is for the manifestation of the gl●ry of his mercy , in the eternal salvation of the elect : and , of his justice , in the damnation of the reprobate , who are wicked , and disobedient : for , then shall the righteous go into everlasting life , and receive that fulness of joy and refreshing , which shall come from the presence of the lord : but ▪ the wicked , who know not god ▪ and obey not the gospel of jesus christ , shall be cast into eternal torments , and be p●nished with everlasting destruction from the presence of the lord , and from the glory of h●s power e . iii. as christ would have us to be certainly perswaded that th●r● shall be a day of judgment , both to deter all men from sin , and for the greater consolation of the godly in their adversity f : so , will he have that day unknown to men , that they may shake off all carnal security , and be alwaies watchful , because they know not at what hour the lord will come : and , may be ever prepared to say , come , lord jesus , come quickly , amen g . finis . the larger catechism , first agreed upon by the assembly of divines at westminster . and now approved by the general assembly of the church of scotland . to be a part of uniformity in religion between the kirks of christ in the three kingdoms . edinbourg , printed by george swintoun and thomas brown , and are to be sold by iames glen and david trench . anno dom. . the larger catechism , first agreed upon by the assembly of divines at westminster . and now appointed by the general assembly of the kirk of scotland , to be a part of uniformi●y in religion , between the kirks of christ , in the three kingdomes . question . . what is the chief and highest end of man ? a. mans chief and highest end is , to glorifie god a , and fully to enjoy him for ever b . q. . how doth it appear that there is a god ? a. the very light of nature in man , and the works of god declare plainly that there is a god c : but his word and spirit only do sufficiently and effectually reveal him unto men for their salvation d . q. . what is the word of god ? a. the holy scriptures of the old and new testament are the word of god e , the only rule of faith and obedience f . q. . how doth it appear that the scriptures are the word of god ? a. the scriptures manifest themselves to be the word of god , by their majesty g , and purity h ; by the consent of all the parts i , & the scope of the whole , which is to give al glory t● god k by their light and power to convince and convert sinners , to comfort and build up believers unto salvation l : but the spirit of god bearing witness by and with the scriptures in the heart of man , is alone able fully to perswade it , that they are the very word of god m . q. . what do the scriptures principally teach ? a. the scriptures principally teach , what man is to believe concerning god and what duty god requires of man n . q. . what do the scriptures make known of god ? a. the scriptures make known what god is o , the persons in the godhead p , his decrees q , and the execution of his decrees r . q. . what is god ? a. god is a spirit s , in and of himself infinite in being t , glory u , blessedness w , and perfection x , all sufficient y , eternal z , unchangeable a , incomprehensible b , every where present c , almighty d , knowing all things e , most wise f , most holy g , most just h , most merciful and gracious , long suffering and abundant in goodness and truth i . q. . are there more gods than one ? a. there is but one only , the living and true god k . q. . how many persons are there in the godhead ? a. there be three persons in the godhead , the father , the son , and the holy ghost , and these three are one , true , eternal god , the same in substance , equal in power and glory , although distinguished by their personal properties l . q . what are the personal properties of the three persons in the godhead q a. it is proper to the father to beget the son m , and to the son to bebegotten of the father n , and to the holy ghost to proceed from th● father and son , from all eternity o . q . how doth it appear that the son and the holy ghost are god equal with the father ? a. the s●riptures manifest that the son , & the holy ghost , are god equal with the father , ●scribing unto them such names p , attributes q , works r , and worship s , as are proper to ●od only . q ● what are the decree● of god ? a. gods decrees are the wise , free , and holy acts of the counsel of his will t , whereby from all eternity , he hath for his own glory , unchangeably , fore-●rdained whatsoever comes to pass in time u ; especially concerning angels and men. q. . what hath god especially decreed concerning angels and men ? a. god by an eternal and immutable decree , ●ut of his meer love for the praise of his glorious grace to be manifested in due time , ha●h elected some angels to glory w ; and in christ hath chosen some men to eternal life , and the means thereof x and also according to his soveraign power , and the unsearchable co●nsel of his own will ( whereby he extendeth or witholdeth favour as he pleaseth ) hath passed by and fore-ordained the rest to dishonour and wrath , to be for their sin inflicted , to the praise of the glory of his justice y q. . how doth god execute his decrees ? a. god executeth his decrees in the works of creation and providence ; according to his infallible foreknowledg and the free and immutable counsel of his own will z . q. . what is the work of creation ? a. the work of creation , is that wherein god did , in the beginning , by the word of his power , make of nothing , the world and all things therein , for himself , within the space of six daies , and all very good a . q. . how did god create the angels ? a. god created all the angels b spirits c , immortal d , holy e , excelling in knowledge f , mighty in power g , to execute his commandments , and to praise his name h ; yet subject to change i . q. . how did god create man ? a. after god had made oll other creatures , he created man male and female k form'd the body of the man of the dust of the ground , and the woman of a rib of the man m , indued them with living , reasonable and immortal souls n : made them after his own image o , in knowledge p , righteousness , and holiness q , having the law of god written in their hearts r : and power to fulfil it s , with dominion over the creatures t , yet subject to fall u . q. . what are gods works of providence ? a. gods works of providence are , his most holy w , wise x , & powerful preserving y , and governing all his creatures z , ordering them and all their actions a , to his own glory b . q. . what is gods providence towards the angels ? a. god by his providence permitted some of the angels wilfully and irrecoverably to fall into sin & damnation c , limiting and ordering that and all their sins to his own glory d , and established the rest in holiness and happ●ness e , imploying them all f , at his pleasure in the administration of his power , mercy and justice g . q. . what was the providence of god towards man in the estate wherein he wa● created ? a. the providence of god toward man , in the estate wherein he was created , was , the placing him in paradise , appointing him to dress it , giving him liberty to eat of the fruit of the earth h , putting the creatures under his dominion i , and ordaining marriage for his help k : affording him communion with himself l , instituting the sabbath m , entering into a covenant of life with him , upon condition of personal , perfect , and perpetual obedience n , of which the tree of life was a pledge o , and for biding to eat of the tree of knowledge of good and evil , upon pain of death p . q. . did man continue in that estate wherein god at first created him ? a. our first parents being left to the freedom of their own will , through the temptation of satan , transgressed the commandment of god , in eating the forbidden fruit , and thereby fell from the estate of innocency wherein they were created q . q. . did all mankind fall in that first transgression ? a. the covenant being made with adam as a publick person , not for himself only ▪ but for his posterity , all mankind descending from him by ordinary generation r , sinned in him , and fell with him in that first transgression s . q. . into what estate did the fall bring mankind ? a. the fall brought mankind into an estate of sin and misery t . q. . what is sin ? a. sin is any want of conformity unto , or transgression of any law of god , given as a rule to the reasonable creatures u . q. . wherein consisteth the sinfulness of that estate whereinto man fell ? a. the sinfulness of that estate whereinto man fell , consisteth in the guilt of adams first sin w , the want of that righteousness wherein he was created , & the corruption of his nature , whereby he is utterly indispos'd , disabled and made opposite unto all that is spiritually good , and wholly in●lined to all evil , and that continnually x which is commonly called original sin , and from which do proceed all act●al transgressions y , q. how is original sin conveyed from our first parents to their posterity ? a original sin is conveyed from our first parents to their posterity by natural generation , so as all that proceed from them in that way , are conceived and born in sin z . q. . what misery did the fall bring upon mankind ? a. the fall brought upon mankind the loss of communion with god a his displeasure and curse , so as we are by nature children of wrath b , bond-slaves to satan c , and justly liable to all punishments in this world , & that which is to come d . q. . what are the punishments of sin in this world ? a. the punishment of sin in this world , are , either inward , as blindness of mind e , a reprobate sense f , strong delusions g , hardness of heart h , horrour of conscience i , and vile affections k ; or outward , as the curse of god upon the creatures for our sakes l , and all other evils that befal us in our bodies , names , estates , relations and employments m , together with de●th it self n . q. . what are the punishments of sin in the world to come ? a. the punishments of sin in the world to come , are everlasting separation from the comfortable presence of god , and most grievous torments in soul and body without intermission , in hell fire , for ever o . q. , doth god leave all mankind to perish in the estate of sin and misery ? a. god doth not leave all mankind to perish in the estate of sin & misery p , into which they fell , by the breach of the first covenant , commonly cal'd the covenant of works , q : but , of his meer love & mercy , delivereth his elect out of it , & bringeth them into an estate of salvation by the second covenant , commonly called the covenant of grace r . q. . with whom was the covenant of grace made ? a. the covenant of grace was made with christ as the second adam , and in him , with all the elect , as his seed s . q. . how is the grace of god manifested in the second covenant ? a. the grace of god is manifested in the second covenant , in that he freely provideth and offereth to sinners a mediator t , and life and salvation by him u , and requiring faith as the condition to interest them in him w , promiseth and giveth his holy spirit x , to all his elect , to work in them that faith y , with all other saving graces z , and to enable them unto all holy obedience a , as the evidence of the truth of their faith b , and thankfulness to god c , and as the way which he hath appointed them to salvation d . q. . was the covenant of grace alway ▪ administred after one and the same manner ? a the covenant of grace was not always administred after the same manner , but the administration of it under the old testament was different from that under the new e . q. . how was the covenant of grace administred under the old testament ? a. the covenant of grace was administred under the old testament , by promises f , prophesies g , sacrifices h , circumcision i , the passover k : & other types & ordinances , which did all foresignifie christ then to come , and were for that time sufficient to build up the elect in faith in the promised messiah l , by whom they then had full remission of sin , and ete●nal salvation m . q . how is the covenant of grace administred under the new testament ? a. under the new testament , when christ the substance was exhibited , the same covenant of grace was and still is to be administred in the preaching of the word n , & the administration of the sacraments of baptism o , and the lords supper p ; in which , grace and salvation is held forth in more fulness , evidence , and efficacy to all nations q . q. . who is the mediator of the covena●t of grace ? a. the only mediator of the covenant of grace is the lord jesus christ r , who being the eternal son of god , of one substance , and equal with the father s , in the fulness of time became man t , and so was and continues to be god and man in two intire distinct natures , and one person for ever u . q. . how did christ being god become man ? a. christ the son of god became man , by taking to himself a true body , and reasonable soul w , being conceived by the power of the holy ghost , in the womb of the virgin mary , of her substance , and born of her x ; yet without sin y . q. . why was it requisite that the mediator should be god ? a. it was requisite that the mediator should be god , that he might sustain and keep the humane nature from sinking under the infinit wrath of god , and the power of death z ; give worth & efficacy to his suffering● , obedience and intercession a ; and so satisfie gods justice b , procure his favour c , purchase a peculiar people d , give his spirit to them e , conquer all their enemies f , & bring them to everlasting salvation g . q. . why was it requisite that the mediator should be man ? a. it was requisite that the mediator should be man , that he might advance our nature h , pe●form obedience to the law i , suffer & make intercession for us in our nature k , have a fellow-feeling of our infirmi●ies l , that we might receive the adoption of sons m , and have comfort and access with boldness unto the throne of grace n . q. . why was it requisite that the mediator should be god and man in one person ? a. it was requisite that the mediator , who was to reconcile god and man , should himself be bo●h god and man , and this in one person , that the proper works of each nature might be accepted of god for us o , and relyed on by us , as the works of the whole person p . q. . why was our mediatour called iesus ? a. our mediator was called jesus , because he saved his people from their sins q . q. . why was our mediatour called christ ? a. our mediator was called christ , because he was anointed with the holy ghost above measure p , and so set apart , & fully furnished with all authority & ability s , to execute the offices of a prophet t , priest u , & king of his church w , in the estate both of his humiliation and exaltation . q. . how doth christ execute the office of a prophet ? a. christ executeth the office of a prophet , in his revealing to the church x , in all ages , by his spirit and word y , in divers ways of administration z , the whole will of god a , in all things concerning heir edification and salvation b . q. . how doth christ execute the office of a priest ? a. christ executeth the office of a priest , in his once off●ring himself a sacrifice without spot to god c , to be a reconciliation for the sins of his people d , and in making continual intercession for them e . q. . how doth christ execute the office of a king ? a christ executeth the office of a king , in calling out of the world a people to himself f , & giving them officers g , laws h , and censures , by which he visibly governs them i , in bestowing saving grace upon his elect k , rewarding their obedience l , and correcting them for their sins m , preserving and supporting them under all their temptations and sufferings n , restraining and overcoming all their enemies o , and powerfully ordering all things for his own glory p , and their own good q ; and also in taking vengeance on the rest , who know not god , and obey not the gospel r . q. . what was the estate of christs humiliation ? a. the estate of christs humiliation was , that low condition , wherein , he for our sakes , emptying himself of his glory , took upon him the form of a servant in his conception and birth , life , death , and after his death untill his resurrection s . q. . how did christ humble himself in his conception and birth ? a. christ humbled himself in his conception and birth , in that , being from all eternity the son of god , in the bosom of the father , he was pleased in the fulness of time to become the son of man , made of a woman of low estate and to be born of her , with divers circumstances of more than ordinary abasement t . q. . how did christ humble himself in his life ? a. christ humbled himself in his life , by subjecting himself to the law u , which he perfectly fulfilled w , and by conflicting with the indignities of the world x , temptations of satan y , and infirmities in his flesh , whether common to the nature of man , or particularly accompanying that his low condition z . q. . how did christ humble himself in his death ? a. christ humbled himself in his death , in that having been betrayed by iudas a , forsaken by his disciples b , scorned and rejected by the world c , condemned by pilate , and tormented by his persecutors d , having also conflicted with the terrors of death & the powers of darkness , felt and born the weight of gods wrath e : he laid down his life an offering for sin f , induring the painful , shameful , and cursed death of the cross g . q. . wherein consisted christs humiliation after his death ? a. christs humiliation after his death , consisted in his being buried h , and continuing in the state of the dead , and under the power of death till the third day i , which hath been otherwise expressed in these words , he descended into hell. q. . what was the estate of christs exaltation ? a. the estate ●f christs exaltation comprehendeth his resurrection k , ascension l , sitting at the right hand of the father m , and his coming again to judge the world n . q . 〈…〉 christ exalted in his resurrection ? a. christ was ex●lted in his resurrection , in that not having seen corruption in death , of which it was not possible for him to be held o , and having the s●●e very body in which he suff●red , with ●he e●●●ntial properties thereof p , but wi●hout mortality any other common infirmities belonging to this life , really united to his soul q , he rose again from the dead the third day , by his own power r : whereby he declared himself to be the son of god s , to have satisfied divine justice t , to have vanquished death and him that had the power of it u , & to the lord of quick and dead w ; all which he did as a publick person x , the head of his church y , for their justification z , quickning in grace a , support against enemies b , & to assure them of their resurrection from the dead at the last day c . q. . how was christ exalted in his ascension ? a. christ was exalted in his ascension , in that having after his resurrection often appeared unto , & conversed with his apostles , speaking to them of the things pertaining to the kingdom of god d , and giving them commission to preach the gospel to all nations e ; fourty daies after his resurrection , he , in our nature , and as our head f , triumphing over enemies g , visibly went up into the highest heavens , there to receive gifts for men h , to raise up our affections thither i , and to prepare a place for us k : where himself is , and shall continue , till his second coming at the end of the world l . q. . how is christ exalted in his sitting at the right hand of god ? a. christ is exalted in his sitting at the right hand of god , in that , as god-manhe is advanc'd to the highest favour with god the father m , with all fulness of joy n , glory o , and power over all things in heaven & earth p , and doth gather and defend his church & subdue their enemies , furnisheth his ministers and people with gifts and graces q , and maketh intercession for them r . q. . how doth christ make intercession ? a. christ maketh intercession , by his appearing in our nature continually before the father in heaven s , in the merit of his obedience and sacrifice on earth t , declaring his will to have it applyed to all believers u , answering all accusations against them w , procuring for them quiet of conscience notwithstanding daily failings x , access with boldness to the throne of grace y , and acceptance of their persons z , and services a . q. . how is christ to be exalted in his coming again to judge the world ? a. christ is to be exalted in his coming again to judge the world , in that he who was unjustly judged and condemned by wicked men b , shall come again at the last day in great power c , and in the ful manifestation of his own glory , and of his fathers , with all his holy angels d , with a shout , with the voice of the arch-angel , and with the trumpet of god e , to judge the world in righteousness f . q. . what benefits hath christ procured by his mediation ? a. christ by his mediation hath procured redemption g , with all other benefits of the covenant of grace h . q. . how do we come to be made partakers of the ben●fits which christ hath procured ? a. we are made partakers of the benefits whi●h christ hath procur'd by the application of them unto us i which is the work especially of god the holy ghost k . q. . who are made partaker● of redemption through christ ? a. redemption is certainly applied , and effectually communicated to all those for whom christ hath purchased it l , who are in time by the holy ghost enabled to believe in christ according to the gospel m . q. . can they who have never heard the gospel , and so know not iesus christ , nor believe in him , he saved by their living according to the light of nature ? a. they who having never heard the gospel n , know not jesus christ o , and believe not in him , cannot be saved p , be they never so diligent to frame their lives according to the light of nature q , or the law of that religion which they profess r : neither is there salvation in any other , but in christ alone s , who is the saviour only of his body the church t . q. . are all they saved who hear the gospel and live in the church ? a. all that hear the gospel and live in the visible church are not saved , but they only who are true members of the church invisible u . q. . what is the visible church ? a. the visible church is a society made up of all such as in all ages & places of the world profess the true religion w , and of their children x . q. . what are the especial priviledges of the visible church ? a. the visible church hath the priviledge of being under gods special care and government y , of being protected and preserved in all ages notwithstanding the opposition of all enemies z , and of enjoying the communion of saints , the ordinary means of salvation a , offers of grace by christ to all the members of it in the ministery of the gospel , testifying , that whosoever believes in him shall be saved b , and excluding none that will come unto him c . q. . what is the invisible church ? a. the invisible church is the whole number of the elect , that have been , are , or shall be gathered into one , under christ the head d . q. . what special benefits do the members of the invisible church enjoy by christ ? a. the members of the invisible church , by christ , enjoy union and communion with him , in grace and glory e . q. . what is that union which the elect have with christ ? a. the union which the elect have with christ , is the work of gods grace f , whereby they are spiritually and mystically , yet really and inseparably joyned to christ , as their head and husband g , which is done in their effectually calling h . q. . what is effectual calling ? a. effectual calling is the work of gods almighty power & grace i , whereby out of his free and especial love to his elect , and from nothing in them moving him thereunto k ▪ he doth in his accepted time invite & draw them to jesus christ by his word and spirit l , saving inlightning their minds m , renewing and powerfully determining their wills n so as they , although in themselves dead in sin , are hereby made willing and able freely to answer his call , & to accept and imbrace the grace offered and conveyed therein o . q. . are all the elect only effectually called ? a. all the elect , and they onely are effectually called p , although others may be , and often are , outwardly cal'd by the ministry of the word q , and have some common operations of the spirit r , who , for their wilful neglect and contempt of the grace offered to them , being justly left in their unbelief , do never truely come to jesus christ s . q. . what is the communion in grace which the members of the invisible church have with christ ? a. the communion in grace , which the members of the invisible church have with christ , is , their partaking of the vertue of his mediation , in their justification t , adoption u , sanctification , and what ever else in this life manifests their union with him w . q. . what is iustification ? a. justification is an act of gods free grace unto sinners x , in which he pardoneth all their sins , accepteth and accounteth their persons righteous in his sight y , not for any thing wrought in them or done by them z but only for the perfect obedience and ful satisfaction of christ , by god imputed to them a , and received by faith alone b . q. . how is iustification an act of gods free grace ? a. although christ by his obedience and death , did make a proper , real , and full satisfaction to gods justice in the behalf of them that are justified , yet , in as much as god accepteth the satisfaction from a surety which he might have demanded of them , did provide th●s surety his own only son d , imputing his righteousness to them e , and requiring nothing of them for their justification but faith f , which also is his gift g , their justification is , to them , of free grace h . q. what is justifying faith ? a. justifying faith , is a saving grace i , wrought in the heart of a sinner by the spirit k ▪ & word of god l whereby he , being convinced of his sin , and misery , and of the disability in himself and all other creatures to recover him out of his lost condition m , not only assenteth to the truth of the promise of the gospel n , but receiveth and resteth upon christ and his righteousness therein held forth , for pardon of sin o , and for the accepting & accounting of his person righteous in the sight of god for salvation p . q. . how doth faith justifie a sinner in the sight of god ? a. faith justifies a sinner in the sight of god , not because of these other graces which do alwaies accompany it , or of good works that are the fruits of it q , nor as if the grace of faith , or any act thereof , were imputed to him for his justification r , but only as it is an instrument , by which he receiveth and applieth christ & his righteousness s . q. . what is adoption ? a. adoption is an act of the free grace of god t , in and for his only son jesus christ u , whereby all those that are justified are received into the number of his children w , have his name put upon them x , the spirit of his son given to them y , are under his fatherly care & dispensations z admitted to all the liberties and priviledges of the sons of god , made heirs of all the promises , and fellow-heirs with christ in glory a . q. . what is sanctification ? a. sanctification is a work of gods grace , whereby they whom god hath before the foundation of the world chosen to be holy , are in time through the powerful operation of his spirit b , applying the death and resurrection of christ unto them c , renewed in their whole man after the image of god d , having the seeds of repentance unto life , and of all other saving graces put into their hearts , and those graces so stirred up , increased and strengthned f , as that they more and more die unto sin , and rise unto newness of life g . q. . what is repentance unto life ? a. repentance unto life is a saving grace h , wrought in the heart of a sinner by the spirit i , & word of god k whereby out of the sight & sense not only of the danger l , but also of the filthiness & odiousness of his sins m , and upon the apprehension of gods mercy in christ to such as are penitent n , he so grieves for o , and hates his sins p , as that he turns from them all to god q , purposing and endeavouring constantly to walk with him in all the ways of new obedience r q. . wherein do iustification and sanctification differ ? a. although sanctification be inseparably joyned with justification s yet they differ , in that god in justification imputeth the righteousness of christ t , in sanctification his spirit infuseth grace , and enableth to the exercise thereof u : in the former , sin is pardoned w , in the other it is subdued x , the one doth equally free all believers from the revenging wrath of god , & that perfectly in this life , that they never fall into condemnation y , the other is neither equal in all z , nor in this life perfect in any a , but growing up to perfection b . q. . whence ariseth the imperfection of sanctification in believers ? a. the imperfection of sanctification in believers , ariseth from the remnants of sin abiding in every part of them , and the perpetual lustings of the flesh against the spirit , whereby they are often soiled with temptations , and fall into many sins c , are hindred in all their spiritual services d & their best works are imperfect & defiled in the sight of god e . q. . may not true believers , by reason of their imperfections , and the many temptations & sins they are overtaken with , fall away from the state of grace ? a. true believers , by reason of the unchangeable love of god f , and his decree and covenant to give them perseverance g , their inseparable union with christ h , his continual intercession for them i , and the spirit and seed of god abiding in them k , can neither totally nor finally fall away from the estate of grace l , but are kept by the power of god through faith unto salvation m . q. . can true believers be infallibly assured that they are in the estate of grace , and that they shall persevere therein unto salvation ? a. such as truly believe in christ , and endeavour to walk in all good conscience before him n , may , without extraordinary revelation , by faith grounded upon the truth of gods promises , and by the spirit enabling them to discern in themselves those graces to which the promises of life are made o , and bearing witness with their spirits that they are the children of god p , be infallibly assured that they are in the estate of grace , & shall persevere therein unto salvation q . q. . are all true believers at all times assured of their present being in the estate of grace , and that they shall be saved ? a. assurance of grace & salvation not being of the essence of faith r , true believers may wait long before they obtain it s , and after the enjoyment thereof , may have it weakned and intermitted through manifold distempers , sins , temptations , and desertions t : yet are they never left with out such a presence & support of the spirit of god , as keeps them from sinking into utter despair u . q. . what is the communion in glory , which the members of the invisible church have with christ ? a. the communion in glory which the members of the invisible church have with christ , is , in this life w immediately after death x , and at last perfected at the resurrection and day of judgment y . q. . what is the communion in glory with christ , which the members of the invisible church enjoy in this life ? a. the members of the invisible church have communicated to them in this life , the first fruits of glory with christ , as they are members of him their head , & so , in him , are interested in that glory which he is fully possessed of z , and as an earnest thereof , enjoy the sense of gods love a , peace of conscience , joy in the holy ghost , & hope of glory b . as on the contrary , the sense of gods revenging wrath , horror of conscience , and a fearful expectation of judgment , are to the wicked , the beginning of their torments which they shall endure after death c . q. . shall all men die ? a. death being threatned as the wages of sin d , it is appointed unto all men once to die e , for that all have sinned f . q. . death being the wages of sin , why are not the righteous delivered from death , seeing all their sins are forgiven in christ ? a. the righteous shall be delivered from death it self at the last day , & even in death are delivered from the sting & curse of it g , so that although they die , yet it is out of gods love h to free them perfectly from sin and misery i , & to make then ▪ capable of further communion with christ in glory , which they then enter upon k q. . what is the communion in glory with christ which the members of the invisible church enjoy immediately after death ? a. the communion in glory with christ , which the members of the invisible church enjoy immediately after death , is , in that their souls are then made perfect in ho●iness l , and received into the highest heavens m , whe●e they behold the face of god in light and glory n , wa●ting for the f●ll redemption of their bodies o , which even in death continue united to christ p , and rest in their graves as in their beds q ; till at the last day they be again united to their souls r : whereas the souls of the wicked are at death cast into hel , where they remain in torments and utter darkness , and their bodies kept in their graves as in their prisons , till the great day s . q. . what are we to believe concerning the resurrection ? a. we are to believe that at the last day there shall be a general resurrection of the dead , both of the just and unjust t , when they that are then found alive , shall in a moment be changed , & the self same bodies of the dead which were laid in the grave , being then again united to their souls forever , shall be raised up by the power of christ u ; the bodies of the just by the spirit of christ , & by vertue of his resurrection , as their head shall be raised in power , spiritual , incorruptible , and made like to his glorious body w , and the bodies of the wicked shall be raised up in dishonour by him , as an offended judge x . q. . what shall immediately follow after the resurrection ? a. immediately after the resurrection shall follow the general and final judgment of angels and men y , the day & hour whereof no man knows , that all may watch & pray , & be ever ready for the coming of the lord z . q. . what shall be done to the wicked at the day of iudgment ? a. at the day of judgment the wicked shall be set on christs left hand a , and upon clear evidence , & full conviction of their own consciences b , shall have the fearful , but just sentence of condemnation pronounced against them c , and thereupon shall be cast out from the favourable presence of god & the glorious fellowship with christ , his saints , and all his holy angels , into hell to be punished with unspeakable torments , both of body and soul , with the devil and his angels for ever d . q. . what shall be done to the righteous at the day of iudgment ? e a. at the day of judgment , the righteous being caught up to christ in the clouds , shall be set on his right hand , & there openly acknowledged and acquitted f , shall joyn with him in the judging of reprobate angels and men g , and shall be received into heaven h , where they shall be fully and for ever freed from all sin and misery i , filled with unconceivable joyes k : made perfectly holy , and happy both in body and soul , in the company of innumerable saints , and holy angels l , but especially in the immediate vision and fruition of god the father , of our lord jesus christ , and of the holy spirit , to all eternity m : & this is the perfect and full communion which the members of the invisible church shall enjoy with christ in glory at the resurrection and day of judgment . having seen what the scriptures principally teach us to believe concerning god ; it follows to consider what they require as the duty of man. q. . what is the duty that god requireth of man ? a. the duty which god requireth of man , is obedience to his revealed will n . q. . what did god at first reveal unto man as the rule of his obedience ? a. the rule of obedience revealed to adam in the state of innocency , and to all mankind in him , beside a special command , not to eat of the fruit of the tree of the knowledge of good and evil , was the moral law o . q. . what is the moral law ? a. the moral law is the declaration of the will of god to mankind , directing and binding every one to personal , perfeect , and perpetual conformity and obedience thereunto in the fruits & dispositions of the whole man , soul and body p , and in performance of all those duties of holiness and righteousness which he oweth to god and man q ; promising life upon the fulfilling , and threatning death upon the breach of it r . q. . is there any use of the moral law to man since the fall ? a. although no man since the fall , can attain to righteousness and life by the moral law s , yet there is great use thereof as well common to all men , as peculiar either to the unregenerate , or regenerate t . q. . of what use is the moral law to all men ? a. the moral law is of use to all men , to inform them of the holy nature and will of god u , & of their duty , binding them to walk accorddingly w ; to convince them of their disability to keep it , & of the sinful pollution of their nature , hearts , & lives x , to humble them in sense of their sin and misery y , and there by help them to a clear sight of the need they have of christ z , and of the perfection of his obedience a . q. . what particular use is there of the moral law to unregenerate men ? a. the moral law is of use to unregenerate men , to awaken their consciences to fly from wrath to come b , & to drive them to christ c , or upon their continuance in the estate and way of sin , to leave them unexcuseable d , & under the curse thereof e . q. . what special use is there of the moral law to the regenerate ? a. although they that are regenerate , & believe in christ , be delivered from the moral law as a covenant of works f , so as thereby they are neither justified g , nor condemned h , yet , beside the general uses thereof common to them with all men , it is of special use , to shew them how much they are bound to christ for his fulfilling it , and enduring the curse thereof in their stead , and for their good i , & thereby to provoke them to more thankfulness k , and to express the same in their greater care to conform themselves thereunto as the rule of their obedience l . q. . where is the moral law summarily comprehended ? a. the moral law is summarily comprehended in the ten commandments , which were delivered by the voice of god upon mount sinai , & written by him in two tables of stone m , and are recorded in the twentieth chap. of exodus : the four first commandements containing our duty to god , and the other six , our duty to man n . q. . what rules are to be observed for the right understanding of the ten commandments ? a. for the right understanding of the ten commandments , these rules are to be observed . . that the law is perfect , & bindeth every one to full conformity in the wholeman unto the righteousness thereof , & unto intire obedience , for ever ; so as , to requite the utmost perfection of every duty , and to for●●d the least degree of every sin o . . that it is spiritual ; and so reacheth the understanding , will , affections , and all other powers of the soul , as well as words , works and gestures p . . that one and the same thing ▪ in divers respects , is required or forbidden in several commandments q . . that , as , where a duty is commanded , the contrary sin is forbidden r , and , where a sin is forbidden , the contrary duty is commanded s , so , where a promise is annexed , the contrary threatning is included t ▪ and where a threatning is annexed , the contrary promise is included u . . that , what god forbids is at no time to be done w , what he commands is alwaies our duty x , and yet every particular duty is not to be done at all times y . . that , under one sin or duty , all of the same kind are forbidden or commanded , together with all the causes , means , occasions , and appearances thereof , & provocations thereunto z . . that what is forbidden or commanded to our selves , we are bound according to our places , to endeavour that it may be avoided or performed by others according to the duty of their places a . . that , in what is commanded to others , we are bound according to our places and callings to be helpful to them b , and to take heed of partaking with others in what is forbidden them c . q. . what special things are we to consider in the ten commandments ? a. we are to consider in the commandments , the preface , the substance of the commandments themselves , & several reasons annexed to some of them , the more to inforce them . q. . what is the preface to the commandments ? a. the preface to the commandments is contained in these words [ i am the lord thy god , which have brought thee out of the land of egypt , out of the house of bondage d , ] where in god manifesteth his sovereignty , as being jehovah , the eternal , immutable , and almighty god e , having his being in and of himself f , and giving being to all his words g , and works h , and that he is a god in covenant , as with israel of old , so with all his people i ; who , as he brought them out of their bondage in egypt ; so he delivereth us from our spiritual thraldom k , and that therefore we are bound to take him for our god alone , and to keep all his commandments l . q. . what is the sum of the four commandments , which contain our duty to god ? a. the sum of the four commandments containing our duty to god , is to love the lord our god with all our heart , and with all our soul , and with all our strength , and with all our mind m . q. . which is the first commandment ? a. the first commandment is , thou shalt have no other gods before me n . q. . what are the duties required in the first commandment ? a. the duties required in the first commandment , are , the knowing & acknowledging of god to be the only true god , and our god o : and to worship and glorifie him accordingly p , by thinking q , meditating r remembring s , highly esteeming t , honouring u , adoring w , chusing x , loving y , desiring z , fearing of him a believing him b , trusting c , hoping d ▪ rejoycing e , in him f , being zealous for him g , calling upon him , giving all praise & thanks h , & yielding all obedience & submission to him , with the whole man i . be in carefull in all things to please him k , and sorrowfull when in any thing he is offended l , and walking humbly with him m . q. . what are the sins forbidden in the first commandment ? a. the sins forbidden in the first commandment , are , atheisme in denying , or not having a god n ; idolatry in having , or worshiping more gods than one , or any with , or in stead of the true god o , s the not having and avouching him for god , and our god p ; the omission or neglect of any thing due to him required in this commandment q , ignorance r , forgetfulness , misapprehensions t , false opinions u , unworthy and wicked thoughts of him w , bold and curious search into his secrets x ; all prophaneness y , hatred of god z , self-love a , self-seeking b , and all other inordinate and immoderate setting of our mind , will , or affections upon other things , and taking them off from him in whole or in part c ; vain credulity d , unbelief e , heresie f , misbelief g , distrust h , despair i , incorrigibleness k , insensibleness under judgments l , hardness of heart m , pride n , presumption o , carnal security p , tempting of god q , using unlawful means r , and trusting in lawful means s , carnal delights and joyes t , corrupt , blind , and indiscreet zeal u , lukewarmness w , & deadness in the things of god x , estranging our selves , and apostatizing from god y , praying or giving any religious worship to saints , angels , or any other creatures z , all compacts , and consulting with the devil a , and harkning to his suggestions b , making men the lords of our faith & conscience c , slighting and despising god , and his commands d , resisting & grieving of his spirit e , disconte●t , and impatient at his dispensatio●● , charging him foolishly for the evil● he inflicts on us f , and ascribing the praise of any good we either are , have , or can do , to fortune g , idols h , our selves i , or any other creature k . q. . what are we especially taught by these words [ before me ] in the first commandment ? a. these words , before me , or before my face , in the first commandment , teach us , that god who seeth all things , takes special notice of , and is much displeased with the si● of having any other god ; that so it may be an argument to disswade from it , and to aggravate it as a most impudent provocation l : as also to perswade us to do , as in his sight , whatever we do in his service m . q. . which is the second commandment ? a. the second commandment is , [ thou shalt not make to thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down to them nor serve them : for i the lord thy god , am a jealous god , visiting the iniquity of the fathers upon the children , unto the third and fourth ge●eration of them that hate me ; & shew●ng mercy unto thousands of them that ●ove me and keep my commandments n . q. . what are the duties requi●ed in the second commandment ? a. the duties required in the se●ond commandment , are , the re●eiving , observing and keeping pure ●nd intire all such religious worship ●nd ordinances as god hath insti●uted in his word o , particularly , ●rayer and thanksgiving in the ●ame of christ p , the reading , preaching , and hearing the word q , the administration and receiving of the sacraments r , church government and discipline s , the ministry and maintenance thereof t , religious fasting u , swearing by the name of god w , and vowing unto him x : as also the disapproving , detesting , opposing all false worship y ; and according to each ones place and calling , removing it , and all monuments of idolatry z . q. . what are the sins forbidden in the second commandment ? a. the sins forbidden in the second commandment , are , all devising a , counselling b , commanding c , using d , and any ways approving any religious worship not instituted by god himself e : tolerating a false religion f , the making any representation of god , of all or of any of the three persons either inwardly in our mind , or outwardly in any kind of image or likeness of any creature whatsoever g , all worshipping of it h , or god in it , or by it i , the making of any representation of feigned deities , and all worship of them , or service belonging to them l , all superstitious devices m , corrupting the worship of god n , adding to it , taking from it o , whether invented & taken up of our selves p , or receiv'd by tradition from others q , though under the title of antiquity r , custom s , devotions t , good intent , or any other pretence whatsoever u , ●imony w , sacriledge x , all neglect y , contempt z , hindering a , and opposing the worship & ordinances which god hath appointed b . q. . what are the reasons annexed to the second commandment , the more to enforce it ? a the reasons annexed to the second commandment , the more to inforce it , contained in these words , [ for i the lord thy god am a jealous god , visiting the iniquities of the fathers upon the children unto the third and fourth generation , of them that hate me , and shewing mercy unto thousands of them that love me & keep my commandments c , ] are besides gods soveraignty over us , & propriety in us d , his fervent zeal for his own worship e , & his revengful indignation against all false worship , as being a spiritual whoredom f ; accounting the breakers of this commandment such as hate him & threatning to punish them unto divers generations g , & esteeming the observers of it such as love him , and keep his commandments & promising mercy to them unto many generations h . q. . which is the third commandment ? a. the third commandment is , [ thou shalt not take the name of the lord thy god in vain : for the lord will not hold him guiltless that taketh his name in vain i . ] q. . what is required in th● third commandment ? a. the third commandment requires , that the name of god , his titles , attributes k , ordinances l , the word m , sacraments n , prayer o , oaths p , vows q , his lots r , his works s , & whatsoever else there is whereby he makes himself known , be holily and reverently used in thought t , meditation u , word w , writing x , by an holy profession y , and answerable conversation z , to the glory of god a , and th● good of our selves b , and others c . q. . what are the sins forbidde● in the third commandment ? a. the sins forbidden in the third commandment , are , the not usin● of gods name as is required d , & the abuse of it , in an ignorant t , vain f , irreverent , profane g , superstitious h , or wicked mentioning , or otherwise using his titles , attributes i , ordinances k , or works l , by blasphemy m , perjury n , all sinful cursings o , oaths p vows q , and lots r , violating of our oaths and vows , if lawful s , and fulfilling them , if of things unlawful t , murmuring & quarrelling at u , curious prying into w , and misapplying of gods decrees x , and providences y , misinterpreting z , misapplying a , or any way perverting the word , or any part of it b , to profane jests c , curious or unprofitable questions , vain janglings , or the maintaining of false doctrines d , abusing it , the creatures , or any thing contained under the name of god , to charms , or sinful lusts and practices f , the maligning g , scorning h , reviling i , or any ways opposing of gods truth , grace , and ways k , making profession of religion in hypocrisie , or for sinister ends l , being e ashamed of it m , or a shame to it by uncomfortable n , unwise o , unfruitful p , and offensive walkings , or backsliding from it . q. . what reasons are annexed to the third commandment ? a. the reasons annexed to the third commandment in these words [ the lord thy god ] & [ for the lord will not hold him guiltless that taketh his name in vain s , ] are because he is the lord & our god , and therefore his name is not to be profaned , or any way abused by us t , especially , because he is so far from acquitting and sparing the transgressours of this commandment , as that he will not suffer them to escape his righteous judgment u , albeit many such escape the censure and punishment of men w . q. . which is the fourth commandment ? a. the fourth commandment is , [ remember the sabbath day to keep it holy : six days shalt thou labour & do all thy work , but the seventh day is the sabbath of the lord thy god , in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man servant , nor thy maid servant , nor thy cattel ▪ nor thy stranger that is within thy thy gates : for in six days the lord made heaven & earth , the sea , and all that in them is , and rested the seventh day , wherefore the lord blessed the sabbath day , and hallowed it x . ] q. . what is required in the fourth commandment ? a. the fourth commandment requireth of all men the sanctifying or keeping holy to god , such set time as he hath appointed in his word ; expresly , one whole day in seven , which was the seventh from the beginning of the world to the resurrection of christ , & the first day of the week e●e since , & so to continue to the end of the world , which is the christian sabbath y , and in the new testament called the lords day z . q. . how is the sabbath o● lords day to be sanctified ? a. the sabbath or lords day is to be sanctified , by an holy resting all the day a , not only from such works as are at all times sinful , but even from such worldly imployments & recreations as are on other days lawful b ; and making it our delight to spend the whole time ( except so much of it as is to be taken up in works of necessity and mercy c ) in the publick and private exercises of gods worship d : and to that end we are to prepare our hearts , and with such fore-sight , diligence and moderation to dispose , and seasonably to dispatch our worldly business , that we may be the more free and fit for the duties of that day e . q. . why is the charge of keeping the sabbath more specially directed to governours of families and other superiours ? a. the charge of keeping the sabbath is more specially directed to governours of families & other superiours , because they are bound not only to keep it themselves , but to see that it be observed by all those that are under their charge , & because they are prone oft times to hinder them by imployments of their own f . q. . what are the sins forbidden in the fourth commandment ? a. the sins forbidden in the fourth commandment , are , all omissions of the duties required g , all careless , negligent , and unprofitable performing of them , and being weary of them h , all profaning the day by idleness ▪ & doing that which is in it self sinful i , and by all needless work● , words and thoughts about our worldly imployments and recreations k . q. . what are the reasons annexed to the fourth commandment , the more to inforce it ? a. the reas●ns annexed to the fourth commandment , the more to enforce it , are taken from the equity of it , god allowing us six days of seven for our own affairs , and reserving but one for himself , in these words , [ six da●● shalt thou labour and do all thy work l . ] from gods challenging a special propriety in that day , [ the seventh day is the sabbath of the lord thy god m . ] from the example of god , who in days made heaven and earth , the sea , and all that in them is , and rested the seventh day , & from that blessing which god put upon that day , not only in sanctifying it to be a day for his service , but in ordaining it to be a means of blessing to us in our sanctifying it : [ wherefore the lord blessed the sabbath day and hallowed it n . ] q. . why is the word remember set in the beginning of the fourth commandment ? a. the word remember is set in the beginning of the fourth commandment o , partly because of the great benefit of remembring it : we being thereby helped in our preparation to keep it p ▪ and in keeping it , ●etter to keep all the rest of the commandmen●s q , and to continue a thankful remembrance of the two great benefits of creation and redemption which contain a short abridgment of religion r , and partly because we are very ready to forget it s , for that there is l●s light of ●ature for it t , and yet it restraineth our natural liberty in things at other times lawful u : that it cometh but once in seven dayes , and many worldly businesses come between , and too often take off our minds from thinking of it , either to prepare for it , or to sanctifie it w , & that sathan with his instruments , much labour to blot out the glory and even the memory of it , to bring in all irreligion and impiety x q. . what is the sum of the sixth commandments which contain our duty to man ? a. the sum of the six commandment , which contain our duty to man , is , to love our neighbour as our selves y , and to do to others what we would have them do to us z . q. . which is the fifth commandment ? a. the fifth commandment is , [ honour thy father and mother , that thy days may be long upon the land which the lord thy god giveth thee a . ] q who are meant by father & mother , in the fifth commandment ? a. by father and mother , in the fifth commandment , are meant not only natural parents b , but all superiours in age c , and gifts d , and especially such as by gods ordinance are over us in place of authority , whether in family e , church f , or common-wealth g . q. . why are superiours styled father and mother ? a. superiours are styled father & mother , both to teach them in all duties towards their inferiours , like natural parents , to express love and tenderness to them , according to their several relations h , and to work inferiours to a greater willingness and chearfulness in performing their duties to their superiours as to their parent● i . q. . what is the general scope of the fi●th commandment ? a. the general s●ope of the fifth commandment is the performance of those duties which we mutually owe in our several relations , as inferiours , superiours , equals k . q. . what is the honour that inferiours owe to their superiours ? a. the honour which inferiours owe to their superiours is , all due reverence , in heart l , word m , & behaviour n : prayer & thanksgiving for them o , imitating of their virtues & graces p : willing obedience to their lawful commands , and counsels q , due submission to their corrections r fidelity to s , defence t , and maintainance of their persons & authority , according to their several ranks & the nature of their places u : bearing with their infirmities , and covering them in love w , that so they may be an honour to them and to their government x . q. . what are the sins of inferiours against their superiours ? a. the sins of inferiours against their superiours , are , all neglect of the duties required toward them y , envying at z , contempt of a , and rebellion b , against their persons c , and places d , in their lawful counsels e , commands and corrections f : cursing , mocking g , and all such refractory and scandalous carriage , as proves a shame and dishonour to them and their government h . q. . what is required of superiours towards their inferiours ? a. it is required of superiours according to that power they receive from god , and that relation wherein they stand , to love i , pray for k , and bless their inferiours l , to instruct m , counsel , and admonish them n , countenancing o , commending p , and rewarding such as do well q : discountenancing r , reproving and chastning such as do ill s , protecting t , and providing for them all things necessary for soul u , and body w : and by grave , wise , holy , and exemplary carriage , to procure glory to god x , honour to themselves y , and so to preserve that authority which god hath put upon them z . q. . what are the sins of superiours ? a. the sins of superiours are , beside the neglect of the duties requir'd of them a , an inordinate seeking of themselves b , their own glory c , ease , profit , or pleasure d , commanding things unlawful e , or not in the power of inferiours to perform f , counselling g , encouraging h , or favouring them in that which is evil i , dis●wading , discouraging or discountenancing them in that which is good k ; correcting them unduly l , careless exposing , or leaving them to wrong temptation and danger m , provoking them to wrath n , or any way dishonouring themselves or lessning their authority , by an unjust , indiscreet , rigorous or remiss behaviour o . q . what are the duties of equals ? a. the duties of equals are to regard the dignity and worth of each other p , in giving honour to go one before another q , and to rejoyce in each others gifts and advancement as in their own r . q. . what are the sins of equals ? a. the sins of equals are , beside the neglect of the duties required s , the undervaluing of the worth t , envying the gifts u , grieving at the advancement or prosperity one of another w , and usurping preeminence one over another x . q. . what is the reason annexed to the fifth commandment , the more to ●nforce it ? a. the reason annexed to the fifth commandment , in these words , [ that thy days may be long upon the land which the lord thy god giveth thee y , ] is an express promise of long life and prosperity , as far as it shall serve for gods glory , and their own good , to all such as keep this commandment z . q . which is the sixth commandment ? a. the sixth commandment is , [ thou shalt not kill a . ] q. . what are the duties required in the sixth commandment ? a the duties required in the sixth commandment are , all careful studies & lawful endeavours to preserve the life of ourselves b , & others c , by resisting all thoughts & purposes d , subduing all passions e , and avoiding all occasions f , temptations g , and practices which tend to the unjust taking away the life of any h , by just defence thereof against violence i , patient bearing of the hand of god k , quietness of mind l , chearfulness of spirit m , a sober use of meat n , drink o , physick p , sleep q , labour r , and recreation s , by charitable thoughts t , love u , compassion w , meekness , gentleness , kindness x , peaceable y , mild and courteous speeches , and behaviour z , forbearance , readiness to be reconciled , patient forbearing and forgiving injuries , and requiting good for evil a , comforting and succouring the distressed , and protecting and defending the innocent b . q. . what are the sins forbidden in the sixth commandment ? a. the sins forbidden in the sixth commandment are , all taking away the life of our selves c , or of others d , except in case of publick justice e , lawful war f , or necessary defence g ; the neglecting or withdrawing the lawful and necessary means of preservation of life h , sinful anger i , hatred k , envy l , desire of revenge m , all excessive passions n , distracting cares o , immoderate use of meat , drink p , labour q , & recreations r , provoking words s , oppression t , quarrelling u , striking , wounding w , and whatsoever else tends to the destruction of the life of any x . q. . which is the seventh commandment ? a. the seventh commandment is , [ thou shalt not commit adultery y ] q. . what are the duties required in the seventh commandment ? a. the duties required in the seventh commandment , are , chastity , in body , mind , affections z , words a , & behaviour b , & the preservation of it in our selves and others c , watchfulness over the eyes , and all the senses d , temperance e , keeping of chast company f , modesty inapparel g , marriage by those that have not the gift of continency h : conjugal love i , and cohabitation k , diligent labour in our callings l , shunning all occasions of uncleanness , and resisting temptations thereunto m . q. . what are the sins forbidden in the seventh commandment ? a. the sins forbidden in the seventh commandment , besides the neglect of the duties required n , are adultery , fornications o , rape incest p , sodomy , and all unnatural lusts q , all unclean imaginations , thoughts , purposes and affections r ; all corrupt or filthy communications , or listening thereto s , wanton looks t , impudent or light behaviour : immodest apparel u , prohibiting of lawful w , and dispensing with unlawful marriages x , allowing , tolerating , keeping of stews , & resorting to them y , intangling vows of single life z , undue delay of marriage a , having more wives or husbands than one , at the same time b , unjust divorce c , or desertion d , idleness , gluttony , drunkenness e , unchast company f , lascivious songs , books , pictures , dancings , stage-plays g , and all other provocations to , or acts of uncleanness either in our selves or others h . q. . which is the eighth commandment ? a. the eighth commandment is , [ thou shalt not steal i . ] q. . what are the duties required in the eighth commandment ? a. the duties required in the eighth commandment are , truth , faithfulness & justice in contracts , & commerce between man & man k : rendering to every one his due l , restitution of goods unlawfully detained from the right owners thereof m , giving and lending freely , according to our abilities , and the necessities of others n : moderation of our judgments ▪ wills , and affections , concerning worldly goods o ; a provident care and study to get p , keep , use and dispose those thing● which are necessary and convenient for the sustentation of our nature , & suteable to our condition q , a lawful calling r , & diligence in it s : frugality t , avoiding unnecessary law suits u , & suretyship , or other like engagements w , and an endeavour by all just , and lawful means , to procure , preserve and further the weal and outward estate of others as well as our own x . q. . what are the sins forbidden in the eighth commandment ? a. the sins forbidden in the eighth commandment , beside the neglect of the duties required y , are these z , robbery a , man-stealing b , & receiving any thing that is stollen c , fradulent dealing d , false weights & measures e , removing land marks f , injustice and unfaithfulness in contracts between man and man g , or in matters of trust h : oppression i , exto●tion k ▪ usury l , bribery m , vexatious law-suits n , unjust inclosures , and depopulati●n● o , ingrossing commodities to enhance the price p , unlawful callings q , and all other unjust or sinful ways of taking , or withholding from our neighbour what belongs to him , or of enriching our selves r , covetousness s , inordinate prizing and affecting worldly goods t , distrustful and distracting cares & studies in getting , keeping , & using them u , envying at the prosperity of others w , as likewise idleness x , prodigality , wastful gaming , and all other ways whereby we do unduly prejudice our own outward estate y , and defrauding our selves of the due use and comfort of that estate which god hath given us z . q. . which is the ninth commandment ? a. the ninth commandment is , [ thou shalt not bear false witness against thy neighbour a . ] q. . what are the duties required in the ninth commandment ? a. the duties required in the ninth commandment are , the preserving & promoting of truth between man and man b , & the good name of our neighbours as well as our own c : appearing , and standing for d , and from the heart e , sincerely f , freely g , clearly h , and fully i , speaking the truth & only the truth in matters of judgment and justice k , and in all other things whatsoever l , a charitable esteem of our neighbours m ; loving , desiring , & rejoycing in their good name n , sorrowing for o , & covering of their infirmities p , freely acknowledging their gifts and graces q , defending their innocency r , a ready receiving of a good report s , and unwillingness to admit of an evil report concerning them t , discouraging s tale-bearers u , flatterers w , and slanderers x , love and care of our own good name , and defending it when need requireth y , keeping of lawful promises z , studying and practising of whatsoever things are true , honest , lovely , and of good report a . q. . what are the sins forbidden in the ninth commandment ? a. the sins forbidden in the ninth commandment are , all prejudicing the truth and the good name of our neighbours as well as our own b , especially in publick judicature c , giving false evidence d , suborning false witnesses e , wittingly appearing & pleading for an evil cause , outfacing & over bearing the truth f , passing unjust sentence g , calling evil good , & good evil , rewarding the wicked accord●ng to the work of the righteous , and the righteous according to the works of the wicked h , forgery i , concealing the truth , undue silence in a just cause k , and holding our peace when iniquity calleth either for a reproof from our selves l , or complaint to others m , speaking the truth unseasonably n , or malicio●sly to a wrong end o , or perverting it to a wrong meaning p , or in doubtful and equivocal expressions to the p●ejudice of truth or justice q ▪ speaking untruth r , lying s , slandring t , ●ack●iting u , detracting w , tale-bearing x , whispering y , scoffing z , revi●ing a , rash b , harsh c , & par●ial censuring d , misconstruing intentions , words & act●ons e , flattering f , vain glorious bosting g , thinking or speaking too highly or to meanly of our selves or others h , denying the gifts and graces of god i , aggravating smaller faults k , hiding , excusing , or extenuating of sins when cal●d to a free confession l , unnecessary discovering of infirmities m , raising false rumors n , receiving & countenancing evil reports o and stopping our ears against just defence p , evil suspition q , envying or grieving at the deserved credit of any r , endeavouring or desiring to impair it s , rejoycing in their disgrace and infamy t , scornful contempt u , fond admiration w , breach of lawful promises x , neglecting such things as are of good report y , & practising or not avoiding our selves , or not hindring , what we can in others such things as procure an ill name z . q. . which is the tenth commandment ? a. the tenth commandment is , [ thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid servant , nor his ox nor his ass , nor any thing that is thy neighbours a . ] q. . what are the duties required in the tenth commandment ? a. the duties required in the tenth commandment are , such a full contentment with our own condition b , and such a charitable frame of the wholesoul towards our neighbour , as that all our inward motions & affections touching him tend unto , and further all that good which is his c . q. . what are the sins forbidden in the tenth commandment ? a. the sins forbidden in the tenth commandment are , discontentment with our own estate d , envying e , and grieving at the good of our neighbours f , together with all inordinate motions and affections to any thing that is his g . q. . is any man able perfectly to keep the commandments of god ? a. no man is able either of himself h , or by any grace receiv'd in thi● life , perfectly to keep the commandments of god i , but doth daily break them in thought k , word , and deed l . q. . are all transgressions of the law of god equally hainous in themselves and in the sight of god ? a. all transgressions of the law of god are not equally hainous : but some ●●ns in themselves , and by reason of several aggravations , are more hainous in the sight of god than others m . q. . what are those aggravations which make some sins more hainous than others ? a. sins receive their aggravations from the persons offending n , if they be of riper age o , greater experience or grace p , eminent for profession q ▪ gifts r , place s , office t , guides to others u , and whose example is likely to be followed by others w . from the parties offended x , if immediately against god y , his attributes z , & worship a , against christ and his grace b , the holy spirit c , his witness d , and working e ; against superioursmen of eminency f , & such as we stand especially related & engaged unto g , against any of the saints h , particularly weak brethren i , the souls of them or any other k and the common good of all or many l . from the nature and quality of the offence m , if it be against the express letter of the law n , break many commandments , contain in it many sins o , if not only conceiv'd in the heart , but breaks forth in words and actions p , scandalize others q , and admit of no reparation r , if against means s , mercies t , judgments u , light of nature w , conviction of conscience x , publick or private admonition y , censures of the church z , civil punishments a , and our own prayers purposes , promises b , vows c , covenante d , & engagements to god or men e , if done deliberatly f , wilfully g presumptuously h , impudently i , bostingly k , maliciously l , frequently m , obstinatly n , with delight o , continuance p , or relapsing after repentance . from circumstances q , of time r , and place s ; if on the lords day t , or other times of divine worship u , or immediately before w , or after these x , or other helps to prevent or remedy miscarriages y , if in publick , or in the presence of others who are thereby likely to be provoked or defiled z . q. . what doth every sin deserve at the hands of god ? a ▪ every sin , even the least being against the sovereignty a , goodness b & holiness of god c , and against his righteous law d : deserveth his wrath and curse e , both in this life f , & that which is to come g , & cannot be expiated but by the blood of christ , q. . what doth god require of us that we may escape his wrath and curse due to us by reason of the transgression of the law ? h a. that we may escape the wrath and curse of god due to us by reason of the transgression of the law , he requireth of us repentance toward god , and faith toward our lord jesus christ i , and the diligent use of the outward means whereby christ communicates to us the benefits of his mediation k . q. . what are the outward means whereby christ communicates to us the benefits of his mediation ? a. the outward and ordinary means wereby christ communica●eth to his church the benefits of his ●ediation , are , all his ordinances , ●specially the word , sacraments ●nd prayer : all which are made effe●tual to the elect for their salvation l . q. . how i● the word made ●ffectual to salvation ? a. the spirit of god maketh the ●●ading , but especially the preaching ●f the word , an effectual means of ●●lightning m , convincing and hum●ing sinners n , of driving them out 〈◊〉 themselves , & drawing them un●● christ o , of conforming them to 〈◊〉 image p , & subduing them to his ●ll q , of strengthening them against ●●mptations and corruptions r , of building them up in grace s , and establishing their hearts in holiness and comfort through faith unto salvation t . q. . is the word of god to b● read by all ? a. although all are not to be permitted to read the word publickly to th● congregation u , yet all sorts of people are bound to read it apart b● themselves w , and with their fam●●lies x , to which end the holy scrip●tures are to be translated out of 〈◊〉 original into vulgar languages y . q. . how is the word of g●● to be read ? a. the holy scriptures are to be rea● with an high and reverent esteem them z , with a firm perswasion th● they are the very word of god a , that he only can enable us to und●●●stand them b , with desire to kno● believe & obey the will of god ●●●vealed in them c , d with diligence & attention to the matter & 〈◊〉 of them e , with meditation f , app●●●cation g , self-denial h , and praye● ▪ q. . by whom is the word god to be preached ? a. the word of god is to be prea●●●ed only by such as are sufficie●●●ly gifted k , and also duly approved and called to that office l . q. . how is the word of god to be preached by those that are called thereunto ? a. they that are called to labour in the ministry of the word , are to preach sound doctrine m , diligently n , in season & out of season o , plainly p ; not in the enticing words of mens wisdom , but in demonstration of the spirit and power q , faithfully r , mak●ng known the whole counsel of god s , wisely t applying themselves to ●he necessities and capacities of the ●earers u , zealously w , with fervent ●ove to god x , and the souls of the people y , sincerely z , aiming at his glory a , and their conversion b , edi●ication c , and salvation d . q. . what is required of those ●hat hear the word preached ? a. it is required of those that hear ●he word preached , that they attend ●pon it with diligence e , preparati●n f , & prayer g , examine what they ●ear by the scriptures h , receive the ●●uth with faith i , love , meekness , ●nd readiness of mind , as the word of god n , meditate o , and confer of it p , hide it in their hearts q , and bring forth the fruit of it in their lives r . q. . how do the sacraments become effectual means of salvation ? a. the sacraments become effectual means of salvation , not by any power in themselves , or any vertue derived from the piety & intention of him by whom they are administred , but only by the working of the holy ghost , and the blessing of christ by whom they are instituted s . q. . what is a sacrament ? a. a sacrament is an holy ordinance instituted by christ in his church t , to signifie , seal , and exhibit u , unto those that are within the covenant of grace w , the benefits of his mediation x , to strengthen , and increase their faith , & all other graces y , to oblige them to obedience z , to testifie and cherish their love and communion one with another a , and to distinguish them from those that are without b . q. . what are the parts of a sacrament ? a. the parts of a sacrament are two ; the one , an outward and sen●sible sign , used according to christs own appointment ; the other an inward and spiritual grace , thereby signified c . q. . how many sacraments hath christ instituted in his church under the new testament ? a. under the new testament christ hath instituted in his church only two sacraments , baptism , and the lords supper d . q. . what is baptism ? a. baptism is a sacrament of the new testament , wherein christ hath ordained the washing with water , in the name of the father , and of the son , and of the holy ghost e , to be a sign and seal of ingrafting into himself f , of remission of sins by his blood g , and regeneration by his spirit h , of adoption i , and resurrection unto everlasting life k : and whereby the parties baptized are solemnly admitted into the visible church l , and enter into an open and professed ingagement to be wholly and only the lords m . q. . unto whom is baptism to be administred ? a. baptism is not to be administred to any that are out of the visible church , & so strangers from the covenant of promise , till they profess their faith in christ , and obedience to him n : but infants descending from parents , either both , or but one of them , pr●fessing faith in christ , and obedience to him , are in that respect , within the covenant , and to be baptized o . q. . how is our baptism to be improved by us ? a. the needful but much neglected duty of improving our baptism , is to be performed by us all our life long , especially in the time of temptation , and when we are present at the administration of it to others p , by serious and thankful con●ideration of the nature of it , & of the ends for which christ instituted it , the priviledges and benefits conferred and sealed thereby , and our solemn vow made therein q , by being humbled for our sinful defilements , our falling short of , and walking contrary to the grace of baptism and our ingagements r , by growing up to assurance of pardon of sin , and of all other blessings sealed to us in that sacrament s , by drawing strength from the death and resurrection of christ into whom we are baptized , for the mortifying of sin , and quickning of grace t , and by endeavouring to live by faith u , to have our conversation in holiness and righteousness w , as those that have therein given up there name to christ x , and to walk in brotherly love , as being baptized by the same spirit into one body y . q. . what is the lords supper ? a. the lords supper is a sacrament of the new testament z , wherein by giving and receiving bread and wine according to the appointment of jesus christ , his death is shewed forth : and they that worthily communicate , feed upon his body and blood , to their spiritual nourishment and growth in grace a , have their union & communion with him confirmed b , testifie and renew their thankfulness c , and ingagement to god d , and their mutual love , and fellowship each with other , as members of the same mystical body e . q. . how hath christ appointed bread & wine to be given and received in the sacrament of the lords supper ? a. christ hath appointed the ministers of his word , in the administratition of the sacrament of the lords supper , to set apart the bread and wine from common use , by the word of institution , thanksgiving , & prayer , to take and break the bread , and to give both the bread , & the wine to the communicants , who are , by the same appointment , to take , & eat the bread , and to drink the wine , in thankful remembrance that the body of christ was broken and given , and his blood shed for them f . q. . how do they that worthily communicate in the lords supper , feed upon the body and blood of christ therein ? a. as the body and blood of christ are not corporally or carnally present in , with , or under the bread and wine in the lords supper g , and yet are spiritually present to the faith of the receiver , no less truly and really than the elements themselves are to their outward sense h , so they that worthily communicate in the sacrament of the lords supper , do therein feed upon the body and blood of christ , not after a corporal , or carnal but in a spiritual manner , yet truly & really i , while by faith they receive and apply unto themselves christ crucified , and all the benefits of his death k . q. . how are they that receive the sacrament of the lords supper to prepare themselves before they come unto it ? a. they that receive the sacrament of the lords supper , are , before they come , to prepare themselves thereunto , by examining themselves l , of their being in christ m , of their sins and wants n , of the truth and measure of their knowledge o , faith p , repentance q , love to god and the brethren r , charity to all men s , forgiving those that have done them wrong t , of their desires after christ u , and of their new obedience w , and by renewing the exercise of these graces x , by serious meditation y , and fervent prayers z . q. . may one who doubteth of his being in christ , or of his due preparation , come to the lords supper ? a. one who doubteth of his being in christ , or of his due preparation to the sacrament of the lords supper may have true interest in christ , though he be not yet assured thereof a , and in gods account , hath it , if he be duely affected with the apprehension of the want of it b , & unfainedly desires to be found in christ e , and to depart from iniquity d : in which case ( because promises are made , and this sacrament is appointed , for the relief even of weak and doubting christians e ) he is to bewail his unbelief f , and labour to have his doubts resolved g , and so doing he may and ought to come to the lords supper , that he may be further strengthened h . q. . may any who profess the faith , and desire to come to the lords supper , be kept from it ? a. such as are found to be ignorant or scandalous , notwithstanding their profession of the faith , and desire to come to the lords supper , may and ought to be kept from that sacrament by the power which christ hath left in his church i , until they receive instruction , and manifest their reformation k . q. . what is required of them that receive the sacrament of the lords supper in the time of the administration of it ? a. it is required of them that receive the sacrament of the lords supper , that , during the time of the administration of it with all holy reverence and attention they wait upon god in that ordinance l , did ligently observe the sacramental elements and actions m , heedfully discern the lords body n , and affectionatly meditate on his death and sufferings o , and thereby stir up themselves to a vigorous exercise of their graces p , in judging themselves q , and sorrowing for sin r , in earnest hungring and thirsting after christ s , feeding on him by faith t , receiving of his fulness u , trusting in his merits w , rejoycing in his love x , giving thanks for his grace y , in renewing of their covenant with god z , and love to all the saints a . q. . what is the duty of christians after they have received the sacrament of the lords supper ? a. the duty of christians after they have received the sacrament of the lords supper , is seriously to consider how they have behaved themselves therein , and with what success b ; if they find quickning and comfort , to bless god for it c , beg the continuance of it d , watch against relapses e , fulfil their vows f , and incourage themselves to a frequent attendance on that ordinance g , but if they find not present benefit , more exactly to review their preparation to , & carriage at the sacrament h , in both which if they can approve themselves to god and their own consciences , they are to wait for the fruit of it in due time i , but if they see they have failed in either , they are to be humbled k , and to attend upon it afterward with more care & diligence l . q. . wherein do the sacraments of baptism and the lords supper agree ? a. the sacraments of baptism and the lords supper agree , in that the author of both is god m , the spiritual part of both is christ and his benefits n , both are seals of the same covenant o , are to be dispensed by ministers of the gospel and by none other p , and to be continued in the church of christ untill his second coming q . q. . wherein do the sacraments of baptism and the lords supper differ ? a. the sacraments of baptism and the lords supper differ , in that baptism is to be administred but once with water to be a sign & seal of our regeneration and ingrafting into christ r , and that even to infants s ; whereas the lords supper is to be administred often , in the elements of bread and wine , to represent and exhibit christ as spiritual norrishment to the soul t , and to confirm our continuance and growth in him u , and that only to such as are of years and abilitie to examine themselves w . q. . what is prayer ? a. prayer is an offering up of our desires unto god x , in the name of christ y , by the help of his spirit z , with confession of our sins a , and thankful acknowledgment of his mercies b . q. . are we to pray unto god only ? a. god only being able to search the hearts c , hear the requests d , pardon the sins e , & fulfil the desires of all f , and only to be believed in g , and worshipped with religious worship h , prayer which is a special part thereof i , is to be made by all to him alone k and to none other l . q. . what is it to pray in the name of christ ? a. to pray in the name of christ is in obedience to his command , and in confidence on his promises , to ask mercy for his sake m , not by bare mentioning of his name n , but by drawing our encouragement to pray & our boldness , strength , and hope of acceptance in prayer , from christ and his mediation o . q. . why are we to pray in the name of christ ? a. the sinfulness of man , and his distance from god by reason thereof , being so great , as that we can have no access into his presence without a mediator p , and there being none in heaven or earth appointed to , or fit for that glorious work , but christ alone q , we are to pray in no other name but his only r . q. . how doth the spirit help us to pray ? a. we not knowing what to pray for as we ought , the spirit helpeth our infirmities , by enabling us to understand both for whom , and what , and how prayer is to be made , and by working and quickning in our hearts ( although not in all persons , nor at all times in the same measure ) those apprehensions , affections , & graces which are requisit for the right performance of that duty s . q. . for whom are we to pray ? a. we are to pray for the whole church of christ , upon earth t , for magistrates u , and ministers w , for our selves x , our breathren y , yea our enemies z , and for all sorts of men living a , or that shall live hereafter b , but not for the dead c , nor for those that are known to have sinned the sin unto death d . q. for what things are we to pray ? a. we are to pray for all things tending to the glory of god e , the welfare of the church f , our own g , or others good h , but not for any thing that is unlawful i . q. . how are we to pray ? a. we are to pray with an awful apprehension of the majesty of god k , and deep sense of our own unworthiness l , necessities m , and sins n , with patience o , thankful p , and enlarged hearts q , with understanding , faith , sincerity , fervency , love and perseverance , waiting upon him with humble submission to his will. q. . what rule hath god given for our direction in the duty of prayer ? a. the whole word of god is of use to direct ur in the duty of prayer : but the special rule of direction is that form of prayer , which our saviour christ taught his disciples ▪ commonly called the lords prayer b · q. . how is the lords prayer to be used ? a. the lords prayer is not only for direction as a patern according to which we are to make other prayers , but may also be used as a prayer , so that it be done with understanding , faith , reverence , and other graces necessary to the right performance of the duty of prayer c . q. . of how many parts doth the lords prayer consist ? a. the lords prayer consists of three parts , a preface , petitions , and a conclusion . q. . what doth the preface of the lords prayer teach us ? a. the preface of the lords prayer , [ contained in these words , our father which art in heaven d ] teacheth us , when we pray , to draw near to god with confidence of his fatherly goodness , and our interest therein e , with reverence and all other child-like dispositions f , heavenly affections g , and due apprehensions of his soveraign power , majesty , and gracious condescension h , as also to pray with and for others i . q. . what do we pray for in the first petition ? a. in the first petition [ which is hallowed be thy name k ] acknowledging the utter inability & indisposition , that is in our selves and all men to honour god aright l ; we pray that god would by his grace inable and incline us and others to know , to acknowledg and highly to esteem him m , his titles n , attributes o , ordinances , word p , works and whatsoever he is pleased to make himself known by q , and to glorify him in thought , word r , and deed s , that he would prevent and remove atheism t , ignorance u , idolatry w , prophanness x , and whatsoever is dishonourable to him y , and by his overruling providence direct and dispose of all things to his own glory z . q. . what do we pray for in the second petition ? a. in the second petition [ which is , thy kingdom come a . ] acknowledging our selves and all mankind to be by nature under the dominion of sin and satan b ; we pray that the kingdom of sin and sathan may be destroyed c , the gospel propagated throughout the world d , the jews called e , the fulness of the gentiles brought in f , the church furnished with all gospel officers and ordinances g , purged from corruption h , countenanced & maintained by the civil magistrate i , that the ordinances of christ may be purely dispensed and made effectual to the converting of those that are yet in their sins , & the confirming , comforting and building up of those that are already converted k : that christ would rule in our hearts here , & hasten the time of his second coming , l & our reigning with him for ever m , and that he would be pleased so to exercise the kingdom of his power in all the world , as may best conduce to these ends n . q. . what do we pray for in the third petition ? a. in the third petition [ which is , thy will be done on earth as it is in heaven o , ] acknowledging that by nature we & all men are not only utterly unable & unwilling to know & to do the will of god p , but prone to rebel against his word q , to repine & murmure against his providence r , & wholly inclined to do the will of the flesh , & of the devil s , we pray that god would by his spirit take away from ourselves and others , all blindness ▪ weakness , indisposedness w , and perversness of heart x , & by his graces make us able and willing to know , do and submit to his will in all things y , with the like humility z , chearfulness a , faithfulness b , diligence c , zeal d , sincerity e , and constancy f , as the angels do in heaven g . q. . what do we pray for in the fourth petition ? a. in the fourth petition , [ which is , give us this day our daily bread h , ] acknowledging that in adam and by our sin , we have forfeited our right to all the outward blessings of this life , & deserve to be wholly deprived of them by god , and to have them cursed to us in the use of them i , and that neither they of themselves are able to sustain us k , nor we to merit l , or by our own industry to procure them m , but prone to desire n , get o , and use them unlawfully p , we pray for our selves and others , that both they & we waiting upon the providence of god , from day to day in the use of lawful means , may of his free gift , and as to his fatherly wisdom shall seem best , enjoy a competent portion of them q , and have the same continued and blessed unto us in our holy and comfortable use of them r , and contentment in them s , & be kept from all things that are contrary to our temporal support and comfort t . q. . what do we pray for in the fifth petition ? a. in the fifth petition [ which is forgive us our debts as we forgive our debtors u , ] acknowledging that we & all others are guilty both of original and actual sin , & thereby become debters to the justice of god , and that neither we , nor any other creature can make the least sa●isfaction for that debt w ; we pray for our selves & others , that god of his free grace would , through the obedience & satisfaction of christ apprehended & applyed by faith , acquit us both from the guilt and punishment of sin x , accept us in his beloved y , continue his favour and grace to us z , pardon our daily failings a , & fill us with peace and joy , in giving us daily more and more assurance of forgiveness b , which we are the rather emboldned to ask and encouraged to expect when we have this testimony in our selves , that we from the heart forgive others their offences c . q. . what do we pray for in the sixth petition ? a ▪ in the sixth petition [ which is , and lead us not into temptation , but deliver us from evil d ] acknowledging that the most wise righteous and gracious god for divers holy and just ends may so order things , that we may be assaulted , and for a time led captive by temptations e , that satan f , the world g , and the flesh are ready powerfully to draw us aside and insnare us h ; & that we , even after the pardon of our sins , by reason of our corruption i , weakness , and want of watchfulness k , are not only subject to be tempted , & forward to expose our selves unto temptations l , but also of our selve● unable & unwilling to resist them , to recover out of them and to improve them m , and worthy to be left under the power of them n we pray that god would so over-rule the world and al● in it o , subdue the flesh p , and restrain satan q , order all thing● r , bestow and bless all means of grace s , and quicken us to watchfulness in the use of them , that we and all his people may b● hi● pr●vidence be kept from being 〈◊〉 to sin t , or if tempted , that by 〈◊〉 spirit we may be powerfully supported and enabled to stand in that hour of temptation u , or when fallen , raised and again recovered out of it w , & have a sanctified use and improvement thereof x , that our sanctification & salvation may be perfected y , satan trodden under our feet z , and we fully freed from sin , temtation , and all evil for ever a . q. . what doth the conclusion of the lords prayer teach us ? a. the conclusion of the lords prayer , [ which is , for thine is the kingdom , the power and the glory , for ever , amen b , ] teacheth us to enforce our petitions with arguments c , which are to be taken not from any worthiness in our selves , or in any other creature , but from god d , and with our prayers to joyn praises e , ascribing to god alone eternal soveraignty , omnipotency , and glorious excellency f , in regard whereof , as he is able and willing to help us g , so we by faith are imboldned to plead with him that he would h , and quietly to rely upon him that he will fulfil our requests i , k and to testifie this our desire and assurance , we say , amen . the shorter catechism , first agreed upon by the assembly of divines at westminster . and now appointed by the general assembly of the kirk of scotland , to be a part of uniformity in religion , between the kirks of christ , in the three kingdoms . quest. . what is the chief end of man ? a. mans chief end is to glorifie god a , and to enjoy him for ever b . q. . what rule hath god given to direct us how we may glorifie and enjoy him ? a. the word of god ( which is contained in the scriptures of the old and new testament o ) is the only rule to direct us , how we may glorifie and enjoy him d . q. . what do the scriptures principally teach ? a. the scriptures principally teach what man is to believe concerning god ; and what duty god requires of man e . q. what is god ? a. god is a spirit f , infinite g , eternal h , and unchangeable i , in his being k , wisdom l , power m , holiness n , justice , goodness and truth o . q. . are there more gods than one ? a. there is but one only , the living and true god p . q. . how many persons are there in the godhead ? a. there are three persons in the god-head , the father , the son , and the holy ghost ; and these three are one god , the same in substance , equal in power and glory q . q. . what are the decrees of god ? a. the decrees of god are his eternal purpose according to the counsel of his will , whereby for his own glory , he hath fore-ordained whatsoever comes to pass r . q. . how doth god execute his decrees ? a. god executeth his decrees in the works of creation & providence . q. . what is the work of creation ? a the work of creation is gods making all things of nothing , by the word of his power , in the space of six days , and all very good s . q. . how did g●d create man ? a. god created man , male & female after his own image , in knowledge , righteousness , and holiness , with dominion over the creatures t . q. . what are gods works of providence ? a. gods works of providence are , his most holy u , wise w , and powerful preserving x , and governing all his creatures and all their actions y . q. . what special act of providence did god exercise towards man in the estate wherein he was created ? a. when god had created man , he entred into a covenant of life with him , upon condition of perfect obedience : forbidding him to eat of the tree of knowledge of good and evil , upon pain of death z . q. . did our first parents continue in the estate wherein they were created ? a our first parents , being left to the freedom of their own will , fell from the estate wherein they were created , by sinning against god a . q. . what is sin ? a. sin is any want of conformity unto , or transgression of the law of god b . q. . what was the sin whereby our first parents fell from the estate wherein they were created ? a. the sin whereby our first parents ●ell from the estate wherein they were created , was their eating the forbidden fruit c . q. . did all mankind fall in adams first transgression ? a. the covenant being made with adam , not only for himself , but for his posterity , all mankind descending from him by ordinary generation , sinned in him , & fell with him in his first transgression d . q. . into what estate did th● fall bring mankind ? a. the fall brought mankind into an estate of sin and misery . q. . wherein consists the sinfu●●ness of that estate whereinto man fell ▪ a. the sinfulness of that estat● whereinto man fell , consists in th● guilt of adams first sin , the want 〈◊〉 original righteousness , and the cor●ruption of his whole nature , which 〈◊〉 commonly called original sin , tog●ther with all actual transgressions which proceed from it f . q. . what is the misery of that estate whereinto man fell ? a. all mankind by their fall lost communion with god g , are under his wrath & curse h , & so made liable to all miseries in this life , to death it self , & to the pains of hell for ever i . q. . did god leave all mankind to perish in the estate of sin and misery ? a. god having out of his meer good pleasure from all eternity , elected some to everlasting life k , did enter into a covenant of grace , to deliver them out of the estate of sin & misery , and to bring them into an estate of salvation by a redeemer l . q. . who is the redeemer of gods elect ? a. the only redeemer of gods elect , is the lord jesus christ m , who being the eternal son of god , became man n , and so was , and continueth to be god & man , in two distinct natures , & one person for ever . o q. . how did christ being the son of god become man ? a. christ the son of god became man by taking to himself a true body p , and a reasonable soul q , being conceived by the power of the holy ghost in the womb of the virgin mary , & born of her r , yet without sin s . q. . what offices doth christ execute as our redeemer ? a. christ as our redeemer executeth the offices of a prophet , of a priest , and of a king , both in his estate of humiliation , & exaltation t . q. . how doth christ execute the office of a prophet ? a. christ executeth the office of a prophet , in revealing to us by his word , and spirit , the will of god for our salvation u . q. . how doth christ execute the office of a priest ? a. christ executeth the office of a priest , in his once offering up of himself a sacrifice to satisfie divine justice w , and reconcile us to god x , and in making continual intercession for us y . q. . how doth christ ex●pute the office of a king ? a. christ executeth the office of a king , in subduing us to himself z , in r●ling a , and defending us b , and in restraining and conquering all his and our enemies . q. . wherein did christs h●miliation consist ? a. christs humiliation consisted in his being born , and that in a low condition d , made under the law e , undergoing the miseries of this life f , the wrath of god g , and the cursed death of the cross h , in being buried i , and continuing under the power of death for a time k . q. . wherein consisteth christs exaltation ? a. christs exaltation consisteth in his rising again from the dead on the third day l , in ascending up into heaven m , in sitting at the right hand of god the father n , and coming to judge the world at the last day o . q. . how are we made partakers of the redemption purchased by christ ? a. we are made partakers of the redemption purchased by christ , by the effectual application of it to us p , by his holy spirit q . q. . how doth the spirit apply to us the redemption purchased by christ ? a the spirit applyeth to us , the redemption purchased by christ by working faith in us r , and thereby uniting us to christ in our effectual calling s . q. . what is effectual calling ? a. effectual calling is the work of gods spirit t , whereby ●●nvincing us of our sin & misery u , inlightening our minds in the knowledge of christ w , and renewing our wills x , he doth perswade and inable us to imbrace jesus christ freely offered to us in the gospel y . q. . what benefits do they that are effectually called partake of in this life ? a. they that are effectually called , do in this life partake of justification z , adoption a , sanctification , & the several benefits which in this life do either accompany or flow from them b . q. . what is iustification ? a. justification is an act of gods fr●e grace , wherein he pardoneth all our sins c , and accepteth us as righteous in his sight d , only for the righteousness of christ imputed to us e , and received by faith alone f . q. . what is adoption ? a. adoption is an act of gods free grace g , whereby we are received into the number , & have a right to a●l the priviledges of the sons of god h . q. . what is sanctification ? a. sanctification is the work of god● free grace i , whereby we are renewed in the whole man after the image of god k : and are inabled more and more to die unto sin , and live unto righteousness l . q. . what are the benefits which in this life do accompany or flow from iustification , adoption & sanctification ? a. the benefits which in this life do accompany or flow from justification , adoption , and sanctification , are ▪ assurance of gods love , peace of conscience m , joy in the holy ghost n , increase of grace o , and perseverance therein to the end p . q. . what benefits do believers receive from christ at death ? a. the souls of believers are at their death made perfect in holiness q , & do immediately pass into glory r , and their bodies being still united to christ s , do rest in their graves t , till the resurrection u . q. vvhat benefits do believers receive from christ at the resurrection ? a. at the resurrection , believers being raised up in glory w , shall be openly acknowledged & acquitted in the day of judgment x , and made perfectly blessed in full enjoying of god y , to all eternity z . q. . what is the duty which god requireth of man ? a. the duty which god requireth of man , is obedience to his revealed will a . q. . what did god at first reveal to man for the rule of his obedience ? a. the rule which god at first revealed to man for his obedience , was the moral law b . q. . where is the moral law summarily comprehended ? a. the moral law is summarily comprehended in the ten commandments c . q. . what is the sum of the ten commandments ? a. the sum of the ten commandments is , to love the lord our god , with all our heart , with all our soul , wi●h all our strength , and with all our mind : and our neighbour as our selves d . q. . what is the preface to the ten commandments ? a. the preface to the ten commandments is in these words , [ i am the lord thy god , which have brought thee out of the land of egypt , out of the house of bondage e . ] q. . what doth the preface to the ten commandments teach us ? a. the preface to the ten commandments teacheth us , that because god is the lord , and our god , and redeemer , therefore we a●e bound to keep all his commandments f . q. . which is the first commandment ? a. the first commandment is , [ thou shalt have no other gods before me g . ] q. . what is required in the first commandment ? a. the first commandment requireth us to know and acknowledge god to be the only true god and our god h , and to worship and glorifie him accordingly i q. . what is forbidden in the first commandment ? a. the first commandment forbiddeth the denying k , or not worshipping & glorifying the true god , as god l , and our god m , and the giving that worship & glory to any other , which is due to him alone n . q. . what are we especially taught by these words [ before me ] in the first commandment ? a. these words [ before me ] in the first commandment , teach us , that god who seeth all things taketh 〈◊〉 of , and ● much displeased with the sin of having any other god o . q . which is the second commandment ? a. the second commandment is , [ thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down thy self to them nor serve them : for i the lord thy god am a jealous god : visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands , of them that love me , and keep my commandments p . ] q. . what is required in the second commandment ? a. the second commandment requireth the receiving , observing , and keeping pure and intire all such religious worship and ordinances , as god hath appointed in his word q . q. . what is forbidden in the second commandment ? a. the second commandment forbiddeth the worshiping of god by images r , or any other way not appointed in his word s . q. . what are the reasons annexed to the second commandment ? a. the reasons annexed to the second commandment , are , gods soveraign●y over us t , his prop●iety in us u , and the zeal he hath to his own worship w . q . vvhich is the third commandment ? a. the third commandment is , [ thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless that taketh his name in vain x . ] q. . vvhat is required in the third commandment ? a. the third commandment requireth the holy and reverent use of gods names y , titles z , attributes a , ordinances b , words c , and works d . q. . vvhat is forbidden in the third commandment ? a. the third commandment forbiddeth all prof●ning or abusing of any thing whereby god maketh himself known e . q. . vvhat is the reason annexed to the third commandment ? a. the reason annexed to the third commandment is , that however the breakers of this commandment may escape punishment from men● yet the lord our god will not suffer them to escape his righteous judgment f . q. . which is the fourth commandment ? a. the fourth commandment is , [ remember the sabbath day to keep it holy : six days shalt thou labour and do all thy work , but the seventh day is the sabbath of the lord thy god ; in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man servant , nor thy maid servant , nor thy cattel , nor the stranger that is within thy gates : for in six days the lord made heaven and eartb , the sea and all that in them is , and rested the seventh day ; wherefore the lord blessed the sabbath day , and hallowed it g . ] q. . what is required in the fourth commandment ? a. the fourth commandment requireth the keeping holy to god such set time as he hath appointed in his word , expresly one whole day in seven to be a h. sabbath to himself h . q. . which day of the seven hath god appointed to be the weekly sabbath ? a. from the beginning of the world to the resurrection of christ , god appointed the seventh day of the week to be the weekly sabbath : & the first day of the week ever since to continue to the end of the world , which is the christian sabbath i . q. . how is the sabbath to be sanctified ? a. the sabbath is to be sanctified by an holy resting all that day k , even from such worldly imployments and recreations as are lawful on other days l , and spending the whole time in the publick and private exercises of gods worship m , except so much as is to be taken up in the works of necessity and mercy n . q. . what is forbidden in the fourth commandment ? a. the fourth commandment forbiddeth the omission or careless performance of the duties required o , & the prophaning the day by idleness p or doing that which is in it self sinful q , or by unnecessary thoughts words , or works , about worldly imployments or recreations r . q. . what are the reasons annexed to the fourth commandment ? a. the reasons annexed to the fourth commandment are , gods allowing us six days of the week for our own imployments s , his challenging a special propriety in the seventh , his own example , and his blessing the sabbath day t . q. . vvhich is the fifth commandment ? a. the fifth commandment is , [ honour thy father & thy mother that thy day may be long upon the land which the lord thy god giveth thee u . ] q. . vvhat is required in the fifth commandment ? a. the fifth commandment requireth the preserving the honour , and performing the duties , belonging to every one in their several places and relations , as superiours w , inferiours x , or equals y . q. . what is forbidden in the fifth commandment ? a. the fifth commandment forbiddeth the neglect of , or doing any thing against the honour & duty which belongeth to every one in their several places and relations z . q. . what is the reason annexed to the fifth commandment ? a. the reason annexed to the fifth commandment is , a promise of long life and prosperity ( as far as it shall serve for gods glory , and their own good ) to all such as keep this commandment . q. . which is the sixth commandment ? a. the sixth commandment is [ thou shalt not kill b . ] q. . what is required in the sixth commandment ? a. the sixth commandment requireth all lawful endeavours to preserve our own life c , and the life of others d . q. . what is forbidden in the sixth commandment ? a. the sixth commandment forbiddeth the taking away of our own life , or the life of our neighbour unjustly : or whatsoever tendeth thereunto e . q. . which is the seventh commandment ? a. the seventh commandment is , [ thou shalt not commit adultery f . ] q. . what is required in the seventh commandment ? a. the seventh commandment requireth the preservation of our own and our neighbours chastity in heart , speech and behaviour g . q. . what is forbidden in the seventh commandment ? a. the seventh commandment forbiddeth all unchast thoughts , words , and actions h . q. . which is the eighth commandment ? a. the eighth commandment is , [ thou shalt not steal i . ] q. . what is required in the eighth commandment ? a. the eighth commandment requireth the lawful procuring , and furthering the wealth and outward estate of our selves and others k . q. . what is forbidden in the eighth commandment ? a. the eighth commandment forbiddeth whatsoever doth , or may unjustly hinder our own , or our neighbours wealth , or outward estate l . q. . which is the ninth commandment ? a. the ninth commandment is , [ thou shalt not bear false witness against thy neighbour m . ] q : . what is required in the ninth commandment ? a. the ninth commandment requireth the maintaining and promoting of truth between man and man n , and of our own and our neighbours good name o , especially in witness bearing p . q. . what is forbidden in the ninth commandment : a. the ninth commandment forbiddeth whatsoever is prejudicial to truth , or injurious to our own , or our neighbours good name q . q . which is the tenth commandment ? a. the tenth commandment is , [ thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid servant , nor his ox , nor his ass , nor any thing that is thy neighbours r . ] q. . what is required in the tenth commandment ? a. the tenth commandment requireth full contentment with our own condition s , with a right and charitable frame of spirit toward our neighbour and all that is his t . q. . what is forbidden in the tenth commandment . a. the tenth commandment forbiddeth all discontentment with our own estate u , envying or grieving at the good of our neighbour w , & all inordinate motions and affections , to any thing that is his x . q. . is any man able perfectly to keep the commandments of god ? a. no meer man since the fall , is able in this life , perfectly to keep the commandments of god y , but doth daily break them in thought , word , and deed z . q. . are all transgressions of the law equally hainous ? a. some sins in themselves , and by reason of several aggravation● , are more hainous in the sight of god than others a . q. . what doth every sin deserve ? a. every sin deserveth gods wrath , and curse , both in this life , and that which is to come b . q. . what doth god require of us , that we may escape his wrath and curse , due to us for sin ? a. to escape the wrath and curse of god due to us for sin ▪ god requireth of us faith in jesus christ , repentance unto life c , with the diligent use of all the outward means , whereby christ communicateth to us the benefits of redemption d . q. . what is faith in iesus christ ? a. faith in jesus christ is a saving grace e , whereby we receive and rest upon him alone for salvation ▪ as he is offered to us in the gospel f . q. . what is repentance unto life ? a. repentance unto life is a saving grace g , whereby a sinner out of a true sense of his sin h , and apprehension of the mercy of god in christ i , doth with grief and hatred of his sin , turn from it unto god k : with full purpose of , and endeavour after , new obedience l . q. . what are the outward means , whereby christ communicateth to us the benefits of redemption ? a. the outward and ordinary means whereby christ communicateth to us the benefits of redemption , are his ordinances , especially the word , sacrament , and prayer ; all which are made effectual to the elect , for salvation m . q. . how is the word made effectual to salvation ? a. the spirit of god maketh the reading , but especially the preaching of the word , an effectual means of convincing and converting sinners , and of building them up in holiness , and comfort through faith unto salvation n . q. . how is the word to be read and heard , that it may become effect●al to salvation ? a. that the word may become effectua● to salvation , we must attend thereunto with diligence o , preparation p , and prayer q , receive it with ●aith and love r , lay it up in our hearts s , & practice it in our lives t ▪ q. . how do the sacraments become effectual means of salvation ? a. the sacraments become effectual means of salvation , not from any vertue in them , or in him that doth administer them , but onely by the blessing of christ u , and the working of his spirit in them that by faith receive them w . q. . what is a sacrament ? a. a sacrament is an holy ordinance instituted by christ , wherein , by sensible signs , christ and the benefits of the new covenant are represented , sealed , and applyed to believers x . q. . which are the sacraments of the new testament ? a. the sacraments of the new testament are , baptism y , and the lords supper z . q. . what is baptism ? a. baptism is a sacrament , wherein the washing with water , in the name of the father , and of the son , and ●f the holy ghost a , doth signifie and seal our ingrafting into christ , and partaking of the benefits of the covenant of grace , and our engagement to be the lords b . q. . to whom is baptism to be administred ? a. baptism is not to be administred to any that are out of the visible church , till they profess their faith in christ , and obedience to him c , but the infants of such as are members of the visible church are to be baptized d . q. . what is the lords supper ? a. the lords supper is a sacrament , wherein by giving and receiving bread and wine according to christs appointment , his death is shewed forth : and the worthy receivers are not after a corporal and carnal manner , but by ●faith made partakers of his body and blood , with all his benefits to their spiritual nourishment , and growth in grace e . q. . what is required to the worthy receiving of the lords supper ? a. it is required of them that would worthily partake of the lords supper , that they examine themselves , of their knowledge to discern the lords body f , of their faith to feed upon him g , of their repentance h , love , and new obedience , lest coming unworthily , they eat and drink judgment to themselves l . q. . vvhat is prayer ? a. prayer is an offering up of ou● desires unto god m , for things agreeable to his will n , in the name of christ o , with confession of our sins p , and thankful acknowledgement of his mercies n . q. . vvhat rule hath god given for our direction in prayer ? a. the whole word of god is of use to direct us in prayer r : but the special rule of direction , is that form of prayer , which christ taught his disciples , commonly called , the lords prayer s . q. . vvhat doth the preface of the lords prayer teach us ? a. the preface of the lords prayer , which is , [ our father which are in heaven t , ] teacheth us to draw near to god , with all holy reverence , and confidence , as children to a father , able and ready to help us u ▪ and that we should pray with and for others w . q. . vvhat do we pray for in the first petition ? a. in the first petition , which is , [ hallowed be thy name x ] we pray that god would enable us & others to glorifie him in all that whereby he maketh himself known y , and that he would dis●ose all things to his own glory z . q. . vvhat do we pray for in the second petition ? a. in the second petition , which is , [ thy kingdom come a , ] we pray that satans kingdom may be destroyed b , and that the kingdom of grace may be advanced c , our selves and others brought into it , and kept in it d , and that the kingdom of glory may be hastned e . q. . vvhat do we pray for in the third petition ? a. in the third petition , which is , [ thy will be done in earth as it is in heaven f , ] we pray that god by his grace would make us able and willing to know , obey , and submit to his will in all things g , as the angels do in heaven h . q. . vvhat do we pray for in the fourth petition ? a. in the fourth petition , which is , [ give us this day our daily bread i , ] we pray , that of gods free gift we may receive a competent portion of the good things of this life , and enjoy his blessing with them k . q. . what do we pray for in the fifth petition ? a. in the fifth petition , which is , [ and forgive us our debts as we forgive our debtors l , ] we pray that god for christs sake would freely pardon all our sins m : which we are the ●ather encouraged to ask , because by his grace we are inabled from the heart to forgive others n . q. . what do we pray for in the sixth petition ? a. in the sixth petition , which is , [ and lead us not into temptation , but deliver us from evil o , ] we pray that god would either keep us from being tempted to sin p , or support and deliver us when we are tempted q . q. . what doth the conclusion of the lords prayer teach us ? a. the conclusion of the lords prayer , which is , [ for thine is the kingdom , and the power , and the glory , for ever , amen r , ] teacheth us to take our incouragement in prayer from god onely s , and in our prayers to praise him , ascribing kingdom , power and glory to him t , and in testimony of our desire and assurance to be heard , we say , amen u . the ten commandments . exod. . god spake all these words , saying , i am the lord thy god , which have brought thee out 〈◊〉 the land of egypt , out of the house of bondage . i. thou shalt have no other gods before me . ii. thou shalt not make unto thee any graven i●age , or any likeness of any thing that is in hea●en above , or that is in the earth beneath , or that 〈◊〉 in the water under the earth , thou shalt not 〈◊〉 down thy self to them nor serve them : for i the ●ord thy god am a jealous god , visiting the iniqui●● of the fathers upon the children , unto the third ●nd fourth generation of them that hate me ; and ●●ewing mercy unto thousands of them that love me , ●nd keep my commandments . iii. thou shall not take the name of the lord thy god in vain , for the lord will not ●old him guilt●●ss ▪ that taketh his name in va●n . iv. remember the sabbath-day to keep it holy : ●ix days shalt thou labour and do all thy work ▪ 〈◊〉 the seventh day is the sabbath of the lord 〈◊〉 god : in it thou shalt not do any work , thou , 〈◊〉 thy son , nor thy daughter , thy man-servant , 〈◊〉 thy maid-servant , nor thy 〈◊〉 , nor the stranger that is within thy gates : for in six days the lord made heaven and earth , the se● , and all that in them is , and rested the seventh day , wheref●re the lord blessed the sabbath day , and hallowed it . v. honour thy father and thy mo●her , that thy days may be long upon the land which the lord thy god giveth thee . vi. thou shalt not kill . vii . thou shalt not commit adultery . viii . thou shalt not steal . xi . thou shalt not bear false witness against thy neighbour . x. thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid servant , nor his ox , nor his asse , nor any thing that is thy neighbours . the lords prayer . math. . ovr father which art in heaven . hallowed be thy name : thy kingdom c●me : thy will be done on earth , as it is in heaven , give us this day our daily bread : and forgive us our debts , as we forgive our debtors ; and lead us not into temptation , but deliver us from evil : for thine is the kingdom , and the power , and the glory for ever ; amen . the creed . i believe in god the father almighty , maker of heaven and earth : and in iesus christ his only son our lord , which was conceived by the holy ghost , born of the virgin mary , suffered under pontius pilate , was crucified , dead and buried : he descended into hell * : the third day he rose again from the dead , he ascended into heaven , and siteth on the right ●and of god the father almighty , from thence he shall come to judge the quick and the dead : i believe in the holy ghost , the holy catholick church , the communion of saints , the forgiveness of sins , the resurrection of the body , and the life everlasting . amen . so much of every question both in the larger and shorter catechism , is repeated in the answer , as maketh every answer an entire proposition , or sentence in it self ; to the end , the learner may further improve it upon all occasions , for his increase in knowledge and piety ▪ even out of the course of catechising , as well as in it . and albeit the substance of the doctrine comprised in that abridgement , commonly called the apostles creed , be fully set forth in each of the catechisms , so as there is no necessity of inserting the creed it self , yet it is here annexed , not as though it were composed by the apostles , or ought to be estee●ed canonical scripture , as the ten commandments , and the lords prayer ( much less a prayer , as ignorant people have been apt to make both it and the decalogue ) but because it is a brief sum of the christian faith , agreeable to the word of god , and anciently recei●ed in the churches of christ. the summe of saving knowledge , with the practical use thereof . john . . all that the father giveth me , shall come to me : and him that cometh to me , i will in no wise cast out . edinbvrgh , printed by george swintoun , and thomas brown , and are to be sould by iames glen , and david trench . . a brief sum of christian doctrine , contained in holy scriptures , and holden forth in the confession of faith & catechism . agreed upon by the assembly of divines at westminst●r , and received by the general assembly of the kirk of scotland . the sum of saving knowledge may be taken up in these four hea●s . . the woeful condition wh●r●in all men are by nature , through breaking of the covenant of works . . the r●medy pr●vided for the elect in iesus christ , by the covenant of grace . . the means appointed ●o make them part●kers of this covenant . . the blessi●gs which are effectually conv●yed unto the elect by these means . which four heads are set down each of them in some f●w propositions . head . our woful condition by nature , through breaking the covenant of works . hos. . o israel , thou hast destroyed thy self . the almighty and eternal god the father , the son , and the holy ghost , three di●tinct persons , in one and the same undivided god-head , equally in●inite in all perfections ; did before time most wisely decree for his own glory , whatsoever cometh to pass in time , and doth most holily , and infallibly execute all hi● decrees ▪ without being partaker of the sin 〈◊〉 any creature . ii. this god in six days made all things 〈◊〉 nothing very good in their own kind , in special● he made all the angels holy ; and he mad● our first parents adam and eve , the root 〈◊〉 mankind ▪ both upright and able to keep the law written in their heart . which law the●● were naturally bound to obey under pain 〈◊〉 death , but god was not bound to reward thei● service , till he entered in a covenant or contract with them , and their posterity in them ▪ to give them eternal life upon condition of perfect personal obedience , withal threatning death in case they should fail . this is the covenant of works . iii. both angels and men are subject to the change of their own free-will as experience proveth ( god having reserved to himself the incommunicable property of being naturally unchangeable ) for many angels of their own accord fell by sin from their first estate and became devils our first parents being inticed by satan , one of these devils speaking in a serpent ▪ did break the covenant of works in eating the forbidden fruit ▪ whereby they and their posterity being in their loins , as branches in the root , and comprehended in the same covenant with them , became not only lyable to eternal death , but also lost all ability to please god ; yea did become by nature enemies to god and to all spiritual good , and 〈◊〉 lined only to evil continually . this is our original sin , the bitter root of all our actual transgressions ▪ in thought , word ▪ and deed . head ii. the remedy provided in jesus christ for the elect by the covenant of grace ; hos. . . o israel , thou hast destroyed thy self , but in me is thine help . albeit man , having brought himself into this woeful condition be neither able to ●elp himself , nor willing to be helped by god ●ut of it , but rather inclined to ly still unsen●●●le of it , till he perish : yet god for the glory ●f his rich grace , hath revealed in his word ●way to save sinners , to wit , by faith in jesus christ the eternal son of god , by vertue of ●nd according to , the tenor of the covenant of redemption , made and agreed upon between god the father and god the son , in the counsel of the trinity before the world began . ii. the sum of the covenant of redemption is this , god having freely chosen unto life , a ●ertain number of lost mankind , for the glory ●f his rich grace did give them before the world began , unto god the son appointed redeemer , that upon condition he would humble ●imself so far as to assume the humane natur●●f a soul and body , unto personal union with ●is divine nature , and submit himself 〈…〉 law as surety for them , and satisfie justice for them , by giving obedience in their name , even unto the suffering of the cursed death of the cross , he should ransom and redeem them all from sin and death , and purchase unto them righteousness and eternal life , with all saying graces leading thereunto , to be effectually , by means of his own appointment , applyed in due time to every one of them . this condition the son of god ( who is jesus christ our lord ) did accept before the world began , and in the fulness of time came into the world , was born of the virgin mary , subjected himself to the law , and compleatly payed the ransome on the cross : but by vertue of the foresaid bargain made before the world began , he is in all ages since the fall of adam , still upon the work of applying actually the purchased benefits unto the elect : and that he doth by way of entertaining a covenant of free grace and reconciliation with them , through faith in himself , which covenant he makes over to every believer a right and interest to himself , and to all his blessings . iii. for the accomplishment of this covenant of redemption , and making the elect partakers of the benefits thereof in the covenant of grace , christ jesus was clad with the three●old office of prophet , priest , and king. made a prophet , to reveal all saving knowledge to his people , and to perswade them to believe and 〈◊〉 the same ▪ made a priest , to offer up himself a sacrifice once for them all , and to interceed continually with the father for making their persons and services acceptable to him . and made a king , to subdue them to himself , to feed and rule them by his own appointed ordinances , and to defend them from their enemies . head . the outward means appointed to make the elect partakers of this covenant , and all the rest that are called to be inexcusable , mat. . . many are called . the outward means and ordinances for making men partakers of the covenant of grace are so wisely dispenced , as the elect ●hall be infallibly converted and saved by them , and the reprobate among whom they are not , be justly stumbled . the means are specially these four . . the word of god. . the sacraments . . kirk government . ● . prayer . in the word of god preached by ●ent messengers , the lord makes offer of grace to all sinners upon condition of faith in jesus christ , and whosoever do confess their sin , accept of christ offered , and submit themselves to his ordinances , he will have both them and their children received into the honour and priviledges of the covenant of grace . by the sacraments god will have the covenant sealed for confirming the bargain on the foresaid condition . by kirk government he will have them ●edge in , and help foreward unto the keeping of the covenant . and by prayer , he will have his own gl●rious grace promised in the covenant , to be daily drawn forth , acknowledged and imployed . all which means are f●llowed either really , or in profession only , according to the quality of the co●enanters , as they a●e true or counter●it believers , ii. the covenant of grace set down in the old testament before christ came , and in the new since he came , is one and the same in substance , albeit different in outward administration : for the covenant in the old testament , being sealed with the sacraments of circumcision and the paschal lamb did set forth christs death to come , and the benefits purchased thereby , under the shadow of bloody sacrifices and sundry ceremonies : but since christ came , the covenant , being sealed by the sacraments of baptism , and the lords supper , do clearly hold forth christ already crucified before our eyes , victorious over death , and the grave , and gloriously ruling heaven , and earth for the good of his own people . head iv. the bless●ngs which a● effectually conveyed by these mea● to the lords elect or chosen one mat. . . many are called , 〈◊〉 few are chosen . by these outward ordinances as our lord makes the reprobate inexcusable so , in the power of his spirit , he applies unto the elect effectually , all saving graces purchased to them , in the covenant of redemption , and maketh a change in their persons . in particular , . he doth convert or regenerate them , by giving spiritual life to them , in open●ng their understandings , renewing their wills , affections and faculties , for giving spiritual obedience to his commands . . he gives unto them saving faith by making them in the sense of deserved condemnation , to give their consent heartily to the ▪ covenant of grace , and to imbrace christ jesus unfained . . he gives them repentance , by making them , with godly sorrow in the hatred of sin , and love of righteousness : turn from all iniquity to the service of god , and , . he sanctifies them , by making them go on and persevere in faith , and spiritual obedience of the law of god , manifested by fruitfulness in all duties , and doing good works , as god offereth occasion . ii. together with this inward change of their persons , god changes also their state : for so soon as they are brought by faith into the covenant of grace , . he iustifies them , by imputing unto them , that perfect obedience which christ gave to the law , and the satisfaction also which upon the cross christ gave unto justice in their name . . he reconcials them , and makes them friends to god , who were before enemies to god. . he adoptes them that they should be no more children of satan , but children of god , inriched with all spiritual priviledges of his sons : and last of all , after their warfare in this life is ended , he perfects the holiness and blessedness , first of their souls at their death , and then both of their souls and their bodys , being joyfully joyned together again , in the resurrection , at the day of his glorious coming to judgment ▪ when all the wicked shall be sent away to hell , with satan whom they have served ; but christs own chosen and redeemed ones true believers , students of holiness , shall remain with himself for ever , in the state of glorification . the practical use of saving knowledge , contained in scripture , and holden forth briefly in the foresaid confessions of faith and catechisms . the chief general use of christian doctrine is , to convince a man of sin , and of righteousness , and of judgment , iohn . . partly by the law or covenant of works , that he may be humbled and become penitent , and partly by the gospel or covenant of grace , that he may become an unfained believer in jesus christ , and be strengthened in his faith by good fruits ▪ and so be saved . the sum of the covenant of works , or of the law , is this , if thou do all that is commanded , and not fail in any point , thou shalt be saved : but if thou fail , thou shalt die . rom. . . gal. . , . the sum of the gospel or covenant of grace and reconciliation is this , if thou flee from deserved wrath , to the true reedemer iesus christ , ( who is able to save to the uttermost all that come to god , through him ) thou shalt not perish but have eternal life , rom. . . , . for convincing a man of sin , of righteousness , and of judgment by the law ▪ or covenant of works let these scriptures among many more be made use of . . for convincing a man of sin by the law : consider , ier. . , . the heart is d●ceitful above all things , and desperately wicked , who can know it ? i the lord search the heart , i try the reins , ●v●n to give every man according to his ways , and according to the fruit of his doings : here the lord teacheth these two things . . that the fountain of all our miscarriage and actual sinning against god is in the heart , which comprehendeth the mind , will , affections and all the powers of the soul , as they are corrupted and defiled with original sin : the mind being not only ignorant and uncapable of saving truth ; but also full of error and enmity against god ▪ and the will and affections being obstinately disobedient unto all gods directions ▪ and bent toward that only which is evil ▪ the heart , saith he , is deceitful above all things , and desperately wicked ; yea , and unsearchably wicked : so that no man can know it , and gen. . . every imagination of the thoughts of mans heart is only evil continually ( saith the lord ) whose testimony we must trust in this and all other matters : and experience also may teach us , that till god make us deny our selves , we ●ever look to god in any thing ▪ but fleshly ●elf interest alone doth rule us and move all the wheels of our actions . . that the lord bringeth our original sin ●r wicked inclination , withal the actual fruits ●hereof , unto reckoning before his judgment ●eat , for he searcheth the heart and tryeth the ●eins , to give every man according to his ways , ●nd according to the fruit of his doings . hence let every man reason thus : what god and my guilty conscience beareth witness of , i am convinced that it is true . but god and my guilty conscience beareth witness , that my heart is deceitful above all ●hings ▪ and desperately wicked ; and that all ●he imaginations of my heart , by nature , are only evil continually . therefore i am convinced that this is true . thus a man may be convinced of sin by the law. ● for convincing a man of righteousness by the law , consider , gal. . . as many as are of the w●rks of the law , are under the curse : for it is written , cursed is ●very ●ne that continueth not in all things which are ●ri●t●n in th● book of t●e law to ●o them . here the apostle teacheth us three things . . that by reason of our natural sinfulness , 〈◊〉 impossibility of any mans being justified ●y the works of the law is so certain , that whosoever do seek justification by the work of the law , are liable to the curse of god , fo● breaking of the law ; for , as many as are of 〈◊〉 works of the law are under the curse , saith he . . that unto the perfect fulfilling of th● law , the keeping of one or two of the pr●●cepts , or doing of some , or of all duties ( if 〈◊〉 were possible ) for a time is not sufficient ; 〈◊〉 the law requireth , that a man continue in 〈◊〉 things which are written in the book of the law , 〈◊〉 do them . . that because no man can come up to th● perfection every man by nature is under th● curse ; for the law saith cursed is every one th● continueth not in all things , which are written 〈◊〉 the book of the law , to do them . now to be under the curse , comprehende●● all the displeasure of god , with the danger 〈◊〉 the breaking forth more and more of his wrat● upon soul and body , both in this life and afte● death perpetually , if grace do not prevent th● full execution thereof . hence let every man reason thus : whosoever , according to the covenant o● works is liable to the curse of god , for break●ing the law , times and ways out of number cannot be justified or find righteousness by the works of the law. but i ( may every man say ) according to th● covenant of works , am liable to the curse 〈◊〉 god , for breaking the law , times and ways 〈◊〉 of number . therefore i cannot be justified , or have ●●ghteousness by the works of the law. thus may a man be convinced of righteous●●●● , that it is not to be had by his own works 〈◊〉 by the law. ● . for convincing a man of judgment by the lavv : consider , thes. . . the lord shall be revealed from heaven with his mighty angels , ver . . in flaming 〈◊〉 ●aking vengeance on them that know not 〈◊〉 ▪ and that obey not the gospel of our lord 〈◊〉 christ. ver . . who shall be punished with ●●erlasting destruction from the presence of the 〈◊〉 , and from the glory of his power . ver . . ●hen he shall come to be glorified in his saints , 〈◊〉 to be admired in all them that believe . wherein we are taught , that our lord jesus , ●ho now offers to be mediator for them who ●el●eve in him , shall at the last day , come armed ●ith flaming fire , to judge , condemn and de●●roy all them who have not believed god , 〈◊〉 not received the offer of grace made in 〈◊〉 gospel , nor obeyed the doctrine thereof ; 〈◊〉 remain in their natural estate under the ●aw or covenant of works . hence let every man reason thus : what the righteous judge hath fore-warn●d , me shall be done , at the last day , i am sure 〈◊〉 just judgement . but the righteous judge hath fore-warned ●e , that if i do not believe god in time , and obey the doctrine of the gospel , i shall 〈◊〉 secluded from his presence and his glory , at t●● last day , and be tormented in soul and body 〈◊〉 ever . therefore i am convinced that this is 〈◊〉 judgement . and i have reason to thank god heartil● who hath forewarned me to flee from the wrat● which is to come . thus every man may be , by the law or c●●venant of works , convinced of judgment , 〈◊〉 he shall continue under the covenant 〈◊〉 works , or shall not obey the gospel of ou● lord jesus . for convincing a man of sin , righteous●ness , and judgment by the gospel . as for convincing a man of sin , and righ●teousness , and judgment by the gospe● or covenant of grace , he must understan● three things . . that not believing in jesu● christ , or refusing of the covenant of grace offered in him , is a greater and more dangerous sin , then all other sins against the law● because the hearers of the gospel ▪ not believing in christ , do reject gods mercy in christ ▪ the only way of freedom from sin and wrath , and will not yield to be reconciled to god. next , he must understand that perfect remission of sin and true righteousness is to be had only by faith in jesus ; because god requireth no ●ther conditions but faith , and testfiies from ●eaven that he is well pleased to justifie sinners ●pon this condition . . he must understand ●hat , upon righteousness received by faith , ●udgment shall follow on the one hand , to the ●estroying of the works of the devil in the ●eliever , and to the perfecting of the work of ●anctification in him , with power : and that ●pon refusing to take righteousness by faith in ●esus christ , judgment shall follow on the o●her hand , to the condemnation of the misbe●●ever , and destroying of him with satan and ●is servants for ever . for this end let these passages of scripture , ●mong many others , serve to make the great●ess of the sin of not believing in christ appear , ●r to make the greatness of the sin of refusing ●f the covenant of grace , offered to us , in ●he offering of christ unto us , let the fair offer ●f grace be looked upon as it is made , isa. . ● . incline your ear and come unto me ( saith the ●ord ) hear , and your soul shall live , and i will ●ake an everlasting covenant with you , even ●he sure mercies of david . that is , if ye will ●elieve me , and be reconciled to me , i will by covenant ▪ give unto you christ , and all sa●ing graces in him ; repeated , acts . . again consider that this general offer in ●ubstance is equivalent to a special offer made ●o every one in particular , as appeareth by ●●e apostles making use of it , acts . . ●elieve on the lord jesus christ , and thou shalt be saved and thy house . the reason o● which offer is given i●h . . . for god so lov●● the world , that he gave his only begotten son , th●● whosoever believeth in him , should not perish , bu● have everlasting life . seeing then this grea● salvation is offered in the lord jesus , whosoever believe not in him , but lo●k for happines● some other way , what doth he else , but observ● lying vanities , and forsake his own mercy whic● he might have had in christ ? ion●h . , ● ▪ what doth he else but blaspheme god in hi● heart ? as it is said , iohn . . he that believeth not god , hath made him a liar , because 〈◊〉 believeth not the record that god gave of his son and this is the record , that god hath given to us eternal life , and this life is in his son ; and that no si● against the law is like unto this sin , christ testifies , iohn . . if i had not come and spoke● to them ▪ they had not h●● sin ; but now they hav● no cloak for their sin . this may convince 〈◊〉 man of the greatness of this sin of not believing in christ. for convincing a man of righteousness to be had only by faith in christ ● consider how , rom. . , . it is said , that the iews being ignorant o● gods righteousness , and going about to establis● their own righteousness . have not submitted themselves unto the righteousness of god , ( and so they perished ) for christ is the end of the la● 〈◊〉 righteousness to every one that believeth : and ●cts . . by christ iesus all that believe , are ●●stified from all things , from which ye could not be ●●stified by the law of moses : and iohn . . 〈◊〉 blood of iesus christ his son , cleanseth us from 〈◊〉 sin . for convincing a man of judgement , if a ●an imbrace this righteousness : consider , ● iohn . . for this purpose the son of god was ●●nifested that he mi●●t destroy the works of the ●evil . and heb. . . how much more shall the 〈◊〉 of christ , who through the eternal spirit , 〈◊〉 himself without spot to god , purge your consci●ce from dead works to serve the living god. but if a man imbrace not this righteousness , 〈◊〉 is pronounced , iohn . . he that be●●●veth not is condemned already ; because he hath 〈◊〉 believed in the name of the only begotten son of 〈◊〉 . and this is the condemnation , that light is 〈◊〉 into the world , ●nd men love darkness rather 〈◊〉 light . hence let the penitent desiring to believe , ●●ason thus : what doth suffice to convince all the elect 〈◊〉 the world of the greatness of the sin of not ●●lieving in christ , or refusing to flee to him 〈◊〉 relief from sins done against the law , and ●●om wrath due thereto ? and what sufficeth 〈◊〉 convince them that righteousness and eter●●l life is to be had by faith in jesus christ , or 〈◊〉 consenting to the covenant of grace in him ? and what sufficeth to convince them of judgement to be exercised by christ for destroying the works of the devil in a man , and sanctifying and saving all that believe in him , may suffice to convince me also . but what the spirit hath said in these or other like scriptures , sufficeth to convince the elect world of the foresaid sin and righteousness and judgment . therefore what the spirit hath said in these and other like scriptures , serveth to convince me thereof also . whereupon let the penitent desiring to believe take with him words , and say heartily to the lord ; seeing thou saye●t , seek ye my face ▪ my soul answereth unto thee , thy face , lor● will i seek , i have hearkned unto the offer of an everlasting covenant of all saving mercies to be had in christ , and i do heartily embrace thy offer , lord let it be a bargain , lord i believe , help my unbelief : behold i give my self to thee to serve thee in all things for ever , and i hope they right ●and shall save me , the lord will perfect that which concerneth me . thy mercy ▪ o lord endureth for ever , forsake not the works of thy own hands . thus may a m●n be made an unfained believer in christ. for strengthning the mans faith who hath agreed unto the covenant of grace . because many true believers are weak , and do much doubt if ever they shall be sure of the soundness of their own faith and effectual calling , or made certain of their justification and salvation , when they see , that many , who profess faith , are found to deceive themselves ; let us see how every believer may be made strong in the faith , and sure of his own election and salvation upon solid grounds by sure warrants and true evidences of faith . to this end among many other scriptures , take these following . . for laying solid grounds of faith , consider , pet. . . wherefore the rather , brethren ▪ give diligence to make sure your calling and election , for if ye do these things , ye shall never fall . in which words the apostle teacheth us these four things , for help and direction , how to be made strong in the faith . . that such as believe in christ jesus , and are fled to him for relief from sin and wrath , albeit they be weak in the faith , yet they are indeed children of the same father with the apostles : for so he accounteth of them , while he called them brethren . . that albeit we be not sure , for the time of our effectual calling and election , yet we may be made sure of both , if we use diligence : for this he presupposeth , saying , give diligence to make your calling and election sure . . that we must not be discouraged , when we see many seeming believers prove rotten branches and make defection , but we must the rather take the better heed to our selves wherefore the rather , brethren , saith he , give all diligence . . that the way to be sure both of our effectual calling , and election , is to make sure work of our faith , by laying the grounds of it solidly , and bringing forth the fruits of our faith in new obedience constantly , for if ye do these thing● , saith he , ye shall never fall ; understand by these things , what he had said of sound faith , ver . , , , . and what he had said of the bringing out of the fruits of faith , ver . , , , . to this same purpose , consider , rom. . . there is therefore now no condemnation to them that are in christ iesus , who walk not after the flesh , but after the spirit . ver . . for the law of the spirit of life , in christ iesus , hath made me free from the law of sin and death . ver . . for what the law could not do , in that it was weak through the flesh , god sending his own son , in the likeness of sinfull flesh , and for sin condemned sin in the flesh . ver . . that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit . wherein the apostle teacheth us these four things , for laying of the ground of faith solidly . . that every one is a true believer , who in the sense of his sin and fear of gods wrath doth flee for full relief from both unto jesus christ alone , as the only mediator , and all-sufficient redeemer of men , and being fled to christ , doth strive against his own flesh , or corrupt inclination of nature , and studieth to follow the rule of gods spirit , set down in his word ; for the man whom the apostle doth here bless as a true believer , is a man in christ jesus , who doth not walk after the flesh , but after ●he spirit . . that all such persons as are fled to christ , ●nd do strive against sin , howsoever they may ●e possibly exercised under the sense of wrath , ●nd fear of condemnation , yet they are in no ●anger ; for there is no condemnation ( saith he ) ●o them that are in christ iesus , who walk not ●fter the flesh , but after the spirit . . that albeit the apostle himself ( brought 〈◊〉 here for examples cause ) and all other true ●elievers in christ , be , by nature , under the ●aw of sin and death , or under the covenant ●f works , ( called the law of sin and death , ●ecause it bindeth sin and death upon us , till ●hrist set us free ) yet the law of the spirit of ●●e in christ jesus , or the covenant of grace ●o called , because it doth inable and quicken man to a spiritual life through christ ) doth set the apostle and all true believers free from the covenant of work● or the law of sin and death , so that every man may say with him , the law of the spirit of life , or the covenant of grace , hath freed me from the law of sin and death , or covenant of works . . that the fountain and first ground from whence our freedom from the curse of the law doth flow , is the covenant of redemption , past betwixt god , and god the son , as incarnate , wherein christ takes the curse of the law upon him for sin , that the believer , who could not otherwise be delivered from the covenant of works , may be delivered from it . and this doctrine the apostle holdeth forth in these four branches . . that it was utterly ▪ impossible for the law , or covenant of works , to bring righteousness and life to a sinner because it was weak . . that this weakness and inability of the law , or covenant of works , is not the fault of the law , but the fault of sinfull flesh , which is neither able to ●ay the penalty of sin , nor to give perfect obedience to the law ( presuppose by-gone sins were forgiven ) the law was weak ( saith he ) through the flesh . . that the righteousness and salvation of sinners , which was impossible to be brought about by the law , is brought to pass by sending gods own son , jesus christ in the flesh , in whose flesh sin is condemned and punished , for making satisfaction in the behalf of the elect , that they might be set free . . that by his means the law loseth nothing , because the righteousness of the law is best fulfilled this way : first by christ , giving perfect active obedience in our name unto it in all things : next , by his paying , in our name , the penalty , ( due to our sins ) in his death . and lastly , by his working of sanctification in us , who are true believers , who strive to give new obedience unto the law , and walk not after the flesh , but after the spirit . warrants yo believe . for building our confid●nce upon th●s solid ground , these four warrants and special motives to believe in christ may serve : the . whereof is gods hearty invitation , holden forth , isa. . , ● , , , . ho , every one that thirsteth , come ye to the waters , and he that hath no money , come and buy without money , and without price . ver . . wherefore do ye spend your money for that which is not bread , and your labour for that which satisfieth not ? hearken diligently unto me , and eat ye that which is good , and let your soul delight it self in fatness . ver . . incline your ear and come to me ; hear , and your soul shall live , and i will make an everlasting covenant with you , even the sure mercies of david . ver . . behold i have given him for a witness to the people , a leader and commander to the people , &c. here ( after setting down the precious ransom of our redemption by the sufferings of christ , and the rich blessings purchased to us thereby in the two former chapters ) the lord , in this chapter , . maketh open offer of christ and his grace by proclamation of a free and gracious market of righteousness and salvation ; to be had through christ to every soul without exception , that truly desires to be saved from sin and wrath ; ●o , every one that thirsteth , saith he . . he inviteth all sinners , that , for any reason , stand at distance with god , to come and take from him riches of grace running in christ as a river to wash away sin , and to slacken wrath : come ye to water , saith he . . lest any should stand back , in the sense of his own sinfulness or unworthiness and ina●ility to do any good , the lord calleth upon such persons in special , saying , he that hath no money , come . ● . h● craveth no more of his merchant , but that he be pleased with the wares offered , which are grace and more grace , and that he heartily consent unto , and imbrace this offer of grace , that so he may close a bargain and a formal covenant with god●punc ; come , buy without money ( saith he ) come eat , that is , consent to have , and take unto you all saving graces , make the wares your own , possess them , and make use of all blessings in christ , whatsoever maketh for your spiritual life and comfort , use and enjoy it freely , without paying any thing for it . come , buy wine and milk without money and without price , saith he , . because the lord knoweth how much we are inclined to seek righteousness and life by our own performances , and satisfaction to have righteousness and l●fe●punc ; as it were by the way of works , and how lo●th we are to embrace christ jesus , and to take life by way of free grace , through jesus christ , upon the tearm● whereupon it is offered to us , therefore the lord lovingly calls us off this our crooked and unhappy way , with a gentle and timous admonition , giving us to understand that we shall but lose our labour in this our way , wherefore do ye spend your money ( saith he ) for that which is not bread , and your labour for that which satisfieth not ? . the lord promiseth to us solid satisfaction , in the way of betaking our selves unto the grace of christ , even true c●ntentment , and fulness of spiritual pleasure , saying , hearken diligently unto me , and eat that which is good , and let your soul delight its self in fatness . . because faith cometh by hearing , he calleth for audience unto the explication of the offer , and calleth for believing of , and listening unto the truth , which is able to beget the application of saving faith and to draw the soul to trust in god. incline your ear and come unto me , saith he . to which end the lord promiseth , that this offer , being , received , shall quicken the dead sinner , and that upon the welcoming of this offer , he will close the covenant of grace with the man that shall consent unto it , even an indissolvable covenant of perpetual reconciliation and peace , hearken and your soul shall live , and i will make an everlasting covenant with you . which covenant he declareth , shall be in substance the assignation , and the making over of all the saving graces , which david ( who is jesus christ , act. . . ) hath brought for us in the covenant of redemption , i will make a covenant with you ( saith he ) even the sure mercies of david . by sure mercies he means saving graces , such as are righteousness , peace , and joy in the holy ghost , adoption , sanctification , and glorification , and whatsoever belongs to godliness , and life eternal . . to confirm and assure us of the real grant of these saving mercies , and to perswade us of the reality of the covenant betwixt god and the believer of this word , the father hath made a fourfold gift of his eternal and only begotten son. first , to be incarnate and born , for our sake , of the seed of david , his type , for which cause he is called here , and act. . . ( david the true and everlasting king of israel . ) this is the great gift of god to man , iohn . . . and here [ i have given him to be david , or born of david to the people ] secondly , he hath made a gift of christ to be a witness to the people , both of the sure and saving mercies granted to the redeemed in the covenant of redemption , and also of the fathers willingness , and purpose to apply them , and to make them fast in the covenant of reconciliation made with such as imbrace the offer ; i have given him ( saith the lord here ) to be a witness to the people : and truly he is a sufficient witness in this manner , in many respects . . because he is one of the persons of the blessed trinity , and party contracter for us , in the covenant of redemption before the world was . . he is by office as mediator , the messenger of the covenant , and hath gotten commission to reveal it . . he began actually to reveal it in paradise , where he promised that the seed of the woman should bruise the head of the serpent . . he set forth his own death and suff●ring● , and the great benefits that should come th●reby to us , in the types and figures of sacrifices and ceremonies before his coming . . he gave more and more light 〈◊〉 this covenant , speaking by his spirit , thou ag● to age , in the holy prophets . . he came him●●lf 〈◊〉 the fulness of time , and did bear witness of all things belonging to this covenant , a●d of gods willing mind to take believers into it , partly by uniting our nature in one person with the d●vine nature , part●y by preaching the good tidings of the covenant with his own mouth , partly by paying the price of redemption on the cross , and partly by dealing still with the people from the beginning to this day , to draw in and to hold in the redeemed in this covenant . thirdly , god hath made a gift of christ , as a leader to the people , to bring us through all difficulties , all afflictions and temptations , unto life , by this covenant . and he it is , and no other , who doth indeed lead his own unto the covenant , and in the covenant all the way on unto salvation . . by the direction of his word and spirit . . by the example of his own life , in faith and obedience , even to the death of the cross. . by his powerful working , bearing his redeemed ones in his arms , and causing them to lean on him , while they go up through the wilderness . fourthly , god hath made a gift of christ unto his people , as a commander ; which office he faithfully exerciseth , by giving to his kirk and people , laws and ordinances , pastours and governours , and all necessary officers , by keeping cou●ts and assemblies among them to see that his laws be obeyed : subduing by his word , spirit and discipline , his peoples corruptions ; and by his wisdom and power , guarding them against their enemies whatsoever . hence he who hath closed bargain with god , may strengthen his faith , by reasoning after this manner . whosoever doth heartily receive the offer of free grace made here to sinners , thirsting for righteousness and salvation , unto him by everlasting covenant belongeth christ the true david , with all his sure and saving mercies . but i ( may the weak believer say ) do heartily receive the offer of free grace , made here to sinners , thir●●ing for righteousness and salvation . therefore unto me , by an everlasting covevenant belongeth christ jesus , with all his s●re and saving mercies . the second warrant and special motive to imbrace christ and believe in him is the earnest request that god maketh to us to be reconciled to him in christ , holden forth , cor. . ver . . . . . god was in christ , reconciling the world unto himself , not imputing their trespasses unto them : and hath committed unto us the word of reconciliation . ver . . now then we are embassadors for christ , as though god did beseech you by us , we pray you in christs stead , be ye reconciled to god. ver . . for he hath made him to be sin for us who knew no sin , that we might be made the righteousness of god in him . wherein the apostle teacheth us these nine doctrines . . that the elect world , or the world redeemed souls , are by nature in the estate of enmity against god. this is presupposed in the word reconciliation ; for reconciliation , or renewing of friendship , cannot be , except betwixt those that have been at enmity . . that in all the time by-past , since the fall of adam , christ jesus , the eternal son of god , as mediator , and the father in him , hath been about the making friendship ( by his word and spirit ) betwixt himself and the elect world , god ( saith he ) was in christ reconciling the world to himself . . that the way of reconciliation was in all ages one and the same in substance , viz. by forgiving the sins of them who do acknowledge their sins , and their enmity against god , and do seek reconciliation and remission of sins in christ , for god ( saith he ) was in christ reconciling the world to himself , by way of not imputing their trespasses unto them . . that the end and scope of the gospel and whole word of god , is threefold . . it serveth to make people sensible of their sins , and of their enmity against god , and of their danger if they should stand out , and not fear gods displeasure . . the word of god serveth to make men acquainted with the course which god hath prepared for making friendship with him through christ , viz. that if men shall acknowledge the enmity , and shall be content to enter into a covenant of friendship with god , through christ , then god will be contented to be reconciled with them freely . . the word of god serveth to teach men how to carry themselves towards god , as friends , after they are reconciled to him , viz. to be loath to sin against him , and to strive heartily to obey his commandments , and therefore the word of god here is called the word of reconciliation , because it teacheth us , what need we have of reconciliation , and how to make it , and how to keep the reconciliation of friendship , being made with god through christ. . that albeit the hearing , believing , and obeying of this word , doth belong to all those to whom this gospel doth come , yet the office of preaching of it , with authority , belongeth to none but to such only as god doth call to this ministry , and sendeth out with commission for this work . this the apostle holdeth forth , ver . . in these words , he hath committed to us the word of reconciliation . . that the ministers of the gospel should behave themselves as christs messengers , and should closely follow their commission set down in the word , matth. . , . and when they do so , they should be received by the people , as ambassadours from god : for here the apole , in all their names , saith , we are embassadours for christ , as though god did beseech you by us . . that ministers in all earnestness of affections should deal with people , to acknowledge their sins , and their natural enmity against god more and more seriously : and to consent to the covenant of grace and embassage of christ more and more heartily ; and to evidence more and more clearly their reconciliation by a holy carriage before god. this he holdeth forth , when he saith , we pray you be reconciled to god. . that in the ministers affectionate dealing with the people , the people should consider , that they have to do with god and christ , requesting them by the ministers to be reconciled , now there cannot be a greater inducement to break a sinners hard heart , than gods making request to him for friendship : for when it became us , who have done so many wrongs to god , to seek friendship of god , he preventeth , and ( o wonder of wonders ! ) he requesteth us to be content to be reconciled wit● him : and therefore most fearful wrath must abide them , who do set light by this request ; and do not yield when they hear ministers with commission , saying , we are embassadours for christ , as though god did beseech you by us , we pray you in christs stead be ye reconciled to god. . to make it appear , how it cometh to pass that the covenant of reconciliation should be so easily made up betwixt god and a humble sinner fleeing to christ , the apostle leads us unto the cause of it , holden forth in the covenant of redemption ; the sum whereof is this . it is agreed betwixt god and the mediator iesus christ the son of god surety for the redeemed , as parties contractors , that the sins of the redeemed should be imputed to innocent christ , and he both condemned and put to death for them upon this very condition , that whosoever heartily consents unto the covenant of reconciliation offered through christ , shall by the imputation of his obedience unto them , be justified and holden righteous before god , for god hath made christ who knew no sin , to be sin for us ( saith the apostle ) that we might be made the righteousness of god in him . hence may a weak believer strengthen his faith , by reasoning from this ground after this manner . he that upon the loving request of god and christ , made to him by the mouth of his ministers ( having commission to that effect ) hath embraced the offer of perpetual reconciliation through christ , and do purpose by gods grace , as a reconciled person to strive against sin , and to serve god to his power constantly , may be as sure to have righteousness , and eternal life given to him for the obedience of christ imputed to him , as it is sure that christ was condemned and put to death for the sins of the redeemed imputed to him . but i ( may the weake believer say ) upon the loving request of god and christ made to me by the mouth of his ministers , have imbraced the offer of perpetual reconciliation through christ , and do purpose by gods gra●e , as a reconciled person , to strive against sin , and to serve god to my power constantly . therefore i may be as sure to have righteousness and ●ternal life given to me for the obedience of christ imputed to me , as it is sure that christ was condemned and put to death for the sins of the redeemed imputed to him . the third warrant and special motive to believe in christ , is the strait and awful command of god , charging all the hearers of the gospel to approach to christ , in the order set down by him , and to believe in him : holden forth , ioh. . . this is his commandment , that we should believe on the name of his son iesus christ , and love one another , as be gave us commandment . wherein the apostle giveth us to understand these five doctrines . . that ●f any man shall not be taken with the sw●et invitation of god , nor with the humb●e and loving request of god made to him to be reconciled , he shall find he hath to do with the soveraign authority of the highest majesty ; for this is his commandment , that we believe in him , saith he . . that if any man look upon this command as he hath looked heretofore upon the neglected commandments of the law ; he must consider that this is a command of the gospel , posterior to the law , given for making use of the remedy of all sins ; which if it be disobeyed , there is no other command to follow but this : go , ye cursed , into everlasting fire of hell : for this is his commandment : the obedience of which is most pleasant in his sight , ver . . and without which it is impossible to please him , heb. . . . that every one who heareth the gospel , must make conscience of the duty of lively faith in christ , the weak believer must not think it presumption to do what is commanded : the person inclined to despiration must take up himself , and think upon obedience unto this sweet and saving command : the strong believer must dip yet more in the sense of his need he hath of jesus christ , and more and more grow in the obedience of this command , yea , the most impenitent , prophane and wicked person , must not thrust out himself , or be thrust out by others , from orderly aiming at this duty , how desperate soever his condition seem to be ; for he that commands all men to believe in christ , doth thereby command all men to believe that they are damned and lost without christ : he thereby commands all men to acknowledge their sins , and their need of christ , and in effect commands all men to repent , that they may believe in him . and whosoever do refuse to repent of their by-gone sins are guilty of disobedience to this command given to all hearers , but especially to those that are within the visible church , for this is his commandment , that we should believe in the name of his son iesus christ ▪ saith he . . that he who ob●yeth this commandment , hath built his salvation on a solid ground . for first , he hath found the promised messiah , compleatly furnished with all perfections unto the perfect execution of the offices of prophet , priest , and king ; for he is that christ in whom the man doth believe . . he hath embraced a saviour who is able to save to the uttermost ; yea , and who doth effectually save every one that cometh to god through him : for he is jesus the true saviour of his people from their sins . . he that obeyeth this command , hath bui●t his salvation on the rock , that is , on the son of god , to whom it is no robbery to be called equal to the father , and who is worthy to be the object of saving faith and of spiritual worship , for this is his command ( saith he ) that we believe in the name of his son iesus christ. . that he who hath believed on jesus christ ( though he be freed from the curse of the law ) is not freed from the command and obedience of the law , but tyed thereunto by a new obligation , and a new command from christ : which new command from christ importeth help to obey the command , unto which command from christ , the father addeth his authority and command also ; for this i● his commandment ( saith john ) that we believe on the name of his son iesus christ , and love one another , as he hath commandded us . the first part of which command enjoyning belief in him ▪ necessarily implyeth love to god , and so obedience to the first tab●e , for believing in god , and loving god are inseparable . and the second part of the command injoyneth love to our neighbour , ( especially to the houshold of faith ) and so obedience unto the second table of the law. hence may a weak believer strengthen himself by reasoning from this ground after this manner . whosoever in the sense of his own sinfulness and fear of gods wrath , at the command of god , is fled to iesus christ the only remedy of sin and mis●ry and hath ingaged his heart to the obedience of the law of love , his faith is not presumptuous or dead , but true and saving faith. but i ( may the weak believer say ) in the sense of my own sinfulness and fear of gods wrath am fled to iesus christ the only remedy of sin and misery , and have ingaged my heart to the obedience of the law of love. therefore my faith is not a presumtuous and dead faith , but true and saving faith . the fourth warrant and spec●al motive to believe in christ is much assurance of life given , in case men shall obey the command of believing , and a fearful certification , of destruction , in case they obey not : holden forth , ioh. . . the father loveth the son , and hath given all things into his hand . ver . he that believeth on the son hath everlasting life , and he that believeth not the son , shall not see life , but the wrath of god abideth on him . wherein are holden forth to us these five following doctrines , . that the father is well satisfied with the undertakings of the son , entered redeemer and surety to pay the ransom of believers , and to perfect them in holiness and salvation . the father loveth the son , saith he , viz. as he standeth mediator in our name , undertaking to perfect our redemption in all points . the father loveth him , that is , doth heartily accept his offer to do the work , and is well pleased with him : his soul delighteth in him and resteth upon him , and maketh him in this his office , the receptacle of love and grace and good will , to be conveyed by him to believers in him . . that for fulfilling of the covenant of redemption , the father hath given to the son , ( as he standeth in the capacity of the mediator ) or as he is god incarnate , ( the word made flesh ) all authority in heaven and earth , all furniture of the riches of grace , and of spirit and life with all power , and ability , which the union of the divine nature with the humane ; or which the fulness of the godhead , dwelling substantially in his humane nature , or which the indivisible all-sufficiency and omnipote●●y of the inseparable , every where present trini●● do●h import ; or the work of rede●ption ca●●equire ; the father ( saith he ) hath given al●●hi●gs into the sons hand , to wit , for acco●pl●●hing his work . . 〈◊〉 assurance of life is holden forth to all , who shall heartily receive christ and the offer of the covenant of grace and reconciliation through him , he that believeth on the son ( saith he ) hath everlasting life , for it is made fast unto him , . in gods purpose , and irrevocable decree , as the believer is a man elected to life . . by effectual calling of him unto life by god , who as he is faithful , so will he do it . . by promise and everlasting covenant , sworn by god to give the believer strong consolation in life and death upon immutable grounds . . by a pawn and infestment under the great seal of the sacrament of the lords supper , so oft as the believer shall come to receive the symbols and pledges of life . . in christ the fountain and head of life , who is entred in a possession , as atturney for believers , in whom our life is so laid up , that it cannot be taken away . . by begun possession of spiritual life and regeneration , and a kingdom consisting in righteousness , peace , and joy in the holy ghost , erected within the believer , as arles of the full possession of everlasting life . . a fearful certification is given , if a man receive not the doctrine concerning righteousness and eternal life to be had by jesus christ : he that believes not the son , shall not see life , that is , not so much as understand what it meaneth . . he further certifieth , that if a man receive not the doctrine of the son of god , he shall be burdened twice with the wrath of god once as a born rebel by nature , he shall bear the curse of the law , or the covenant of works ; and next , he shall endure a greater condemnation , in respect that light being come into the world , and offered to him , he hath rejected it , and loveth darkness rather than light , and this double wrath shall be fastned and fixed immoveably upon him , so long as he remaineth in the condition of misbelief , the wrath of god abideth on him , saith he . hence may the weak believer strengthen his faith by reasoning from this ground after this manner . whosoever believeth the doctrine delivered by the son of god , and findeth himself partly drawn powerfully to believe him , by the sight of life in ●im , and partly driven by the fear of gods wrath to adhere unto him , may be sure of right and interest to life eternal through him . but , sinful and unworthy i , ( may the weak believer say ) do believe the doctrine delivered by the son of god , and do feel my self partly drawn powerfully to believe in him , by the sight of life in him ; and partly driven , by the fear of gods wrath to adhere unto him . therefore i may be sure of my right and interest unto eternal life through him . the evidences of true faith. so much for the laying the grounds of faith and warrants to believe : now for evidencing of true faith by fruits , these four things are requisite . . that the believer be soundly convinced in his judgment , of this obligation to keep the whole moral law , all the days of his life : and that not the less , but so much the more , as he is delivered by christ from the covenant of works , and curse of the law. . that he endeavour to grow in the exercise and daily practice of godliness and righteousness . . that the course of his new obedience run in the right channel , that is , through faith in christ , and through a good conscience , to all the duties of love toward god and man. . that he keep strait communion with the fountain christ jesus , from whom grace must run along for furnishing of good fruits . for the first , viz. to convince the believer , in his judgement , of his obligation to keep the moral law , among many passages , take matth. . . let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . ver . . think not that i am come to destroy the law or the prophets : i am not come to destroy , but to fulfil . ver . . for verily i say unto you , till heaven and earth pass , one jot or one title shall in no wise pass from the law , till all be fulfi●led . ver . . whosoever therefore shall break one of these least commandments , and shall teach men so , he shall be called least in the kingdom of heaven but whosoever shall do and teach them , the same shall be called great in the kingdom of heaven . ver . . for i say unto you , that except your righteousness shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven . wherein our lord , . giveth commandment to believers , justified by faith , to give evidence of the grace of god in them , before men , by doing good works . let your light so shine before men ( saith he ) that they may see your good works . . he induceth them so to do , by shewing that albeit they be not justified by works ; yet spectators of their good works may be converted or edified , and so glory may redound to god by their good works , when the witnesses thereof shall glorifie your father which is in heaven . . he gives them no other rule for their new obedience , than the moral law , set down , and explicated by moses and the prophets . think not ( saith he ) that i am come to destroy the law , and the prophets . . he gives them to understand that the doctrine of grace , and freedom from the curse of the law , by faith in him , is readily mistaken by mens corrupt judgment , as if it did loose or slaken the obligation of believers to obey the commands , and to be subject to the authority of the law , and that this error is indeed a destroying of the law and of the prophets , which he will in no case ever endure in any of his disciples , it is so contrary to the end of his coming , which is first to sanctifie , and then to save believers . think not ( saith he ) that i am come to destroy the law , and the prophets . . he teacheth , that the end of the gospel and covenant of grace , is to procure mens obedience unto the moral law , i am come ( saith he ) to fulfil the law , and the prophets . . that the obligation of the moral law , it● all points , unto all holy duties , is perpetual and shall stand to the worlds end , that is , till heaven and earth pass away . . that as god hath a care of the scriptures from the beginning , so shall he have care of them still to the worlds end , that there shall not one jot or one title of the substance thereof be taken away , so saith the text , v. . . that as the breaking of the moral law , and defending the transgression thereof to be no sin , doth exclude men both from heaven , and justly also from the fellowship of the true kirk , so the obedience of the law and teaching others to do the same , by example , counsel and doctrine , according to every mans calling , proveth a man to be a true believer , and in great estimation with god , and worthy to be much esteemed of by the true church , v. . . that the righteousness of every true christian , must be more than the righteousness of the scribes and pharisees ; for the scribes and pharisees , albeit they took great pains to discharge sundry duties of the law , yet they cutted short the exposition thereof : that it might the less condemn the practice , they studied the outward part of the duty , but neglected the inward and spiritual part : they discharged meaner duties carefully , but neglected judgment , mercy and the love of god : in a word , they went about to establish their own righteousness , and rejected the righteousness of god by faith in jesus . but a true christian must have more than all this , he must acknowledg the full extent of the spiritual meaning of the law , and have a respect to all the commandments , and labour to cleanse himself from all filthiness of flesh and spirit , and not lay weight upon what service he hath done , or shall do , but cloath himself with the imputed righteousness of christ : which only can hide his nakedness , or else he cannot be saved . so saith the text , except your righteousness , &c. the second thing requisite to evidence true faith , is that the believer endeavour to put the rules of godliness and righteousness in practice , and to grow in the daily exercise thereof : holden forth , pet. . . and besides this giving all diligence , add to your faith vertue , and to vertue knowledge , ver . . and to knowledge temperance ; and to temperance , patience ; and to patience godliness : ver . . and to godliness , brotherly kindness , and to brotherly kindness , charity . ver . . for if these things be in you , and abound , they make you that ye shall neither be barre● nor unfruitfull in the knowledge of our lord iesus christ. wherein , . the apostle teacheth believers , for evidencing of pious faith in themselves , to endeavour to add to their faith seven other sister graces : the first is vertue , or the active exercise and practice of all moral duties , that so faith may not be idle , but put forth it self in work . the second is knowledge , which serveth to furnish faith with information of the truth to be believed ; and to furnish vertue with direction what duties are to be done , and how to go about them prudently . the third is temperance , which serveth to moderate the use of all pleasant things , that a man be not cloged therewith , nor made unfit for any duty , whereto he is called . the fourth is patience , which serveth to moderate a mans affections , when he meeteth wi●h any difficulty or unpleasant thing , that he neither weary for pains required in well doing , nor faint when the lord chastiseth him , nor murmur when he crosseth him . the fifth is godliness , which may keep him up in all exercises of religion , inward and outward , whereby he may be furnished from god , for all other duties which he hath to do . the sixth is brotherly kindness , which keepeth estimation of , and affection to , all the houshold of faith , and to the image of god in every one wheresoever it is seen . the seventh is love , which keepeth the heart in readiness to do good to all men , whosoever they be , upon all occasions which god shall offer . . albeit it be true , that there is much corruption and infirmity in the godly , yet the apostle will have men uprightly endeavouring , and doing their best , as they are able to joyn all these graces one to another , and to grow in the measure of exercising of them : giving all diligence ( saith he ) add to your saith , &c. . he assureth all professed believers , that as they shall profit in the obedience of this direction , so they shall profitably prove the soundness of their own faith , and if they want these graces , that they shall be found blind deceivers of themselves , ver . . the third thing requisite to evidence true faith is , that obedience to the law run in the right channel , that is through faith in christ , &c. holden forth , tim. . . now the end of the commandment is love out of a pure heart , and of a good conscience and of saith unfaigned . wherein the apostle teacheth these seven doctrines . . that the obedience of the law must flow from love , and love from a pure heart , and a pure heart from a good conscience , and a good conscience from faith unfaigned , this he maketh the only right channel of good works , the end of the law is love , &c. . that the end of the law is not that men may be justified by their obedience of it , as the jewish doctors did falsly teach : for it is impossible that sinners can be justified by the law , who for every transgression are condemned by the law : for the end of the law is ( not such as the jewish doctors taught , but ) love out of a pure heart , &c. . that the true end of the law , preached unto the people , is that they , by the law , being made to see their deserved condemnation , should flie to christ unfaignedly , to be justified by faith in him : so saith the text , while it maketh love to flow through faith in christ. . that no man can set himself in love to obey the law , except in as far as his conscience is quieted by faith , or is seeking to be quieted in christ , for the end of the law is love of a good conscience , and faith unfaigned . . that faigned faith goeth to christ without reckoning with the law , and so wants an errand ; but unfaigned faith reckoneth with the law , and is forced to flie for refuge unto christ as the end of the law , for righteousness so often as it finds it self guilty for breaking of the law : for the end of the law is faith unfaigned . . that the fruits of love may come forth in act particularly it is necessary , that the heart be brought to the hatred of all sin and uncleanness , and to a stedfast purpose to follow all holiness universal ; for the end of the law is love out of a pure heart . . that unfaigned f●ith is able to make the conscience good , and the heart pure , and the man lovingly obedient to the law ; for when christs blood is seen by faith to quiet justice , then the conscience becometh quiet also , and will not suffer the heart to entertain the love of sin , but sets the man on work to fear god for his mercy , and to obey all his commandments out of love to god for his free gift of justification by grace bestowed on him : for this is the end of the law indeed , whereby it obtaineth of a man more obedience than any other way . the fourth thing requisite to evidence true faith is , the keeping of strait communion with christ , the fountain of all grace and of all good works : holden forth , iohn . . i am the true vine , ye are the branches , he that abideth in me and i in him , the same bringeth forth much fruit ; for without me ye can do nothing . wherein christ in a similitude from a vine tree teacheth us . . that by nature we are wild barren briers till we be changed by coming unto christ , and that christ is that noble vine tree having all life and sap of grace in himself , and able to change the nature of every one that cometh to him , and to communicate spirit and life to as many as shall believe in him : i am the vine ( saith he ) and ye are the branches . that christ loveth to have believers so united unto him , as that they be not separated at any time by unbelief : and that there may be a mutual inhabitation of them in him by faith and love , and of him in them , by his word and spirit , for he joyneth these together , if ye abide in me and i in you , as things inseparable . . that except a man be ingrafted in christ and united to him by faith , he cannot do any the least good work of his own strength : yea , except in as far as a man doth draw spirit and life from christ by faith , the work which he doth is naughty and nul in the point of goodness in gods estimation , for without me ( saith he ) ye can do nothing . . that this mutual inhabitation , is the fountain and infallible cause of constant continuing and abounding in well-doing . for he that abideth in me , and i in him ( saith he ) the same beareth much fruit . now as our abiding in christ presupposeth three things , . that we have heard the joyful sound of the gospel making offer of christ to us who are lost sinners by the law. . that we have heartily embraced the gracious offer of christ. . that by receiving of him we are become the sons of god , iob. . . and are incorporated into his mystical body , that he may dwell in us as his temple , and we dwel in him as in the residence of righteousness and life , so our abiding in christ importeth other three things . . an imploying of christ in all our addresses to god , and in all our undertakings of whatsoever peece of service to him . . a contentedness with his sufficiency , without going out from him to seek righteousness or life , or furniture in any case , in our own or any of the creatures worthiness . . a fixedness in our believing in him , a fixedness in our imploying and making use of him , and a fixedness in our contentment in him , and adhering to him , so that no allurement , no tentation of satan or the world , no terror nor trouble may be able to drive our spirits from firm adherence unto him ; or from constant avowing of his truth and obeying his commands , who hath loved us and given himself for us : and in whom not only our life is laid up , but also the fulness of the god-head dwelleth bodily , by reason of the substantial and personal union of the divine and humane nature in him . hence let every watchful believer , for strengthning himself in faith and obedience , reason after this manner . whosoever doth daily imploy christ iesus for cleansing his conscience and affections from the guiltiness and filthiness of sins against the law , and for making of him to give evidence of true faith in himself . but i ( may every watchful believer say ) do daily imploy jesus christ for cleansing my conscience and affections from the guiltiness and filthiness of sins against the law , & for enabling of me to give obedience to the law in love . therefore i have the evidence of true faith in my self . and hence also let the sleepy and sluggish believer reason , for his own up-stirring thus . whatsoever is necessary for giving evidence of true faith , i must study to do it , except would deceive my self and perish . but to imploy christ jesus daily for cleansing of my conscience and affections from the guiltiness and filthiness of sins against the law , and for enabling of me to give obedience to the law in love , is necessary for evidencing of true faith in me . therefore this i must study to do , except i would deceive my self and perish . and lastly , seeing christ himself hath pointed this fourth as an undoubted evidence of a man elected of god unto life , and given to jesus christ to be redeemed , if he come unto him , that is , close covenant and keep communion with him , as he teacheth us , iohn . . saying , all that the father hath given me , shall come to me , and him that cometh to me , i will in no wise cast out . let every person who doth not in earnest make use of christ , for remission of sin and amendment of life , reason hence , and from the whole premisses , after this manner , that his conscience may be wakned . whosoever is neither by the law nor by the gospel so convinced of sin , righteousness and judgment , as to make him come to christ and imploy him daily for remission of sin and amendment of life , he wanteth not only all evidence of saving faith , but also all appearance of his election , so long as he remaineth in this condition . but i ( may every impenitent person say ) am neither by the law nor gospel convinced of sin , righteousness and judgment , as to make me come to christ and imploy him daily for remission of sin and amendment of life therefore i want not only all the evidence of saving faith , but also all appearance of my election , so long as i remain in this condition . finis . notes, typically marginal, from the original text notes for div a -e a a rom. . . . rom. . . , psal. . , , . rom. . . b b cor. . . & . . . c c heb. . . d d pro. · , , . luk . , . rom . . mat. . , ● , . isa . , e e tim. . . f f heb. . , . pet. . . g g luk. . . . eph. . . rev. . . . tim. . . r r luk. . , . rom. . . pet. . . i i pet. . . tim. . . ioh. . . thes. . . k k tim. . . l l ioh. . , . ioh. . ▪ cor. . . , ▪ isa. . . m m tim. . , , . gal. . , . thes. . . n n ioh. . . cor. . , , , . o o cor. . , . cor. . , . p p pet. . . q q ps. . , . r r mat. . ● s s isa. . . act. . . ioh. . . . t t ioh. . . u u cor. . , , , , , , . w w col. . x x ro. . . y y pet. . , . act. . . . z z mat. . . . eph. . . act. . . a a deut. . . cor. . , . b b t●es . . . ier. . c c iob. . , , . iob. . . d d iob . ▪ e e tim. . , f f deut. . . . g g act. . . h h iam. . i i ki. . . k k ps. . . l l ps. ● ▪ . . m m gen. . n n ro. . . o o isa. ● . . p p ps. . . q q 〈◊〉 . ● . r r h●b . . . s s ●ro . . . t t ioh. , . u u exo. . . w w heb. . x x neh. . . y y ps. . , . z z n●h . . . a a iob. . . b b act. . . c c ps . . d d tim. . e e act. . , . f f i●● . . . g g rom. . . h h 〈◊〉 . . . dan. . . i i heb. . . k k rom. . , . psal. . l l act. . ezek. . . m m ps. . . rom. . . n n rev. . , , . o o ioh. . . mat. . , . mat. . cor. . . p p joh. . , . q q joh. . . gal. . . a a eph. . . rom . heb. . ro . . b b ia● . . . ● iob. . . c c act. . . mat. . act. . . ioh. . . pro. . . d d act. . . mat. . . e e rom. . , , , . f f tim. . . mat. . g g rom . , . eph. . , . pro. . . h h tim. . . i i eph. . . rom. . . tim. . . thes. . . k k ro. . . l l eph. . . eph. . . m m pet . . eph. . , . eph. . . thes. . . n n thes. . , . tit. . . o o rom. . . eph. . . thes . p p pet. . . q q ioh. . . rom. . . to the end . ioh. . . ioh. . . ● ioh. . . r r mat. . , . rom. . . ● ●im . . . pet. . . s s ro. . . ro. . . deu. . . t t pet . u u eph. . . w w ro. . , , . pet. . . rom. . . luk. . a a heb. . . ioh. . , . gen. . . iob. . . b b ro. . . ier. . . ps. . , . c c gen. . cap heb. . . col. . . act. . . d d gen. . . e e gen. . . luk. . mat. . f f gen. . ● . col. . . eph. . . g g rom. . , . b b eccl. . . i i gen. . . eccl. . . k k gen. . . & . , , , , . l l gen. . , . a a heb. . . b b dan. . . ps. . . act . , . c c mat. . , , . d d pro. . e e act. . f f eph. . . psal. . . . g g isa. . . eph . . rom. . . gen. . . psa. . . h h act. . . i i gen. . . ier. . . ex. . . with deut. . . isa. . , . k k act. . . isa. . . l l hos. . . mat. . . m m rom. . , , . n n kin. . . dan. . . o o rom. . , , . sam. . . chr. . , , . sam. . . act. . . p p act. . . q q ps. . . ki. . r r gen. . isa. , . . s s iam. . , . ioh ▪ . . psal. , t t cor. . , , . sam. . u u cor. . , , . psal. . throughout . psal. . . to . w w rom. . , , . ro. . , . x x deu. ● . . y y mat. . . z z deu. . . reg. . . a a ps. . . . thes. . , , . b b exod. . . cor. . . isa. . . pet. . . isa. . , . c c tim. . . rom. . . isa. . . a a gen. . . cor. . . b b ro. . . c c gen , , d d gen. . . e e tit. . . f f gen. . . act. . . rom. . , , , . g g ps. . . gen. . . iob. . . h h rom. . . rom. . . col. . . i i gen. . . gen. . . rom. . . , . k k iam. . , . ep. . , . mat. . . l l ioh. . . iam. . . prov. . . eccl. . . m m rom. . , , , . gal. . . n n ioh . . o o ro , . . & . , . p p eph q q gal. . . r r rom. ▪ . s s eph. . . t t rom . . lam. . . u u ma. . thes. . . a a isa. . . , , , . job . . . sam. . ps. . , . iob. . , luk. . act. . , . b b gal. . . c c rom. . . rom . . to . l l cor. . , , . . heb. . . ioh. . l m m gal. . , , , . n n col. . . o o mat. . , . cor. . , . p p heb. . . to . ier. . . q q mat. . . eph. . . , , , r r lu. . . s s oal . . . act. . . rom ' . , . , , . psal. . . heb. ▪ . l l cor. . , , , . heb. . . ioh. . . m m gal. . . , , . n n col. . . o o mat. . . . cor. . . . . p p heb. . . to . ier. . . q q mat. . . eph. . , , , . r r lu. . . s s gal. . . act. . . rom. . , , , . psal. . . heb. . . a a isa. . . pet. . . joh. . . tim. . . b b act. . . c c heb. . . d d ps. . . luk. . . e e eph. . . f f heb. . . g g act. . . h h ioh. . . ps. . . isa. . . i i tim. . . isa. . , . cor. . . k k ioh. . . joh. . . phil. . . l l heb. . . & . . m m luk. . . , . gal. . . n n lu. . . rom. . . tim. . . o o ro. . , . a a isa. . . pet. . . iob. . . tim. . . b b act. . . c c heb. . . d d psal. . . luk. . . e e eph. . . f f heb. . . g g act. . h h iob. . ▪ psal. . isa. . . i i tim. . . isa. . . , cor. . . k k ioh. . . ioh. , . h h pil. . . l l heb . . & . . m m luk. . , . gac . . . n n lu. , . rom. . . tim. . . o o rom. . , i i rom. . ● act. . mat. . iude v. . pet. . ▪ k k rom. . heb . ▪ eph. . . rom. . . l l dan. ● col. ● . . . ioh. . . heb , . ▪ . m m gal. , , . gen. . . rev. . . n n heb. . pet. . ▪ o o act ▪ . jo● . . jo● . . p p jo● . . . q q ● jo● . . . rom. . . r r jo● . . ●ph . . , . joh. . . s s joh. . . heb. . . cor. . . ●o . . , . & . . ●oh . , . t t ps. . . ● cor. . . mal. . , . col. . . a a mat. . jam. . . d●●t . . b b ecol . . gen. . . c c gen. . . & . . d d rom. . . and . . joh. . . e e re. . . . f f eph. . . col. . . g g joh. . . cor. . . tit. . . . h h col. . . jo● . . . . i i phil. . . ro. . . k k gal. . . rom. . . , , . l l eph. . . heb. . . jude v. . a a ro. . . & . . eph. . . b b thes. . , . cor. . . c c rom . . eph. . , . tim. . . d d act. . . eph. . . . f f ezek. . . phil. . . deut. . . e e ezek . . g g eph. . h h cant. . . ioh . . i i tim. . . tit. . . . . . k k cor. . . . rom. . . eph. . . l l ioh . . m m luk. . . . ioh. . , . n n ioh. . . o o ioh. . . act. . . p p mat. . . q q mat. . heb. . . r r ioh. . . , . and . . s s act. . ioh. . eph . . ioh. . . t t ioh. v. , , . gal. . . a a ro. . . and , . b b rom. . , , . cor. . . rom. . . , , . tit. . . eph. . . ier. . . cor. . . rom. . . , . c c act. . . phi. . . act. . ● , . d d john . . rom. . . e e ●am . . . gal. . . f f rom. . . tim. . . heb. . . isa. . , , , , . g g rom. . . i i rom . h h mat. . k k ro. . . l l gal. . . rom. . . m m gal. . . rom ● . . tit. , , , , . o o mat. . . joh. . . . p p luk , . , ● joh. , . q q psal. ● . , , . mat. . r r gal. . , , . a a eph. . . gal. , . b b rom. . . jer. . . rev. . . d d rom. . . e e eph. . . f f gal. . . g g ps. . . h h prov. . . i i mat. . . pet. . k k heb. . l l lam. . m m eph n n heb. . o o pet. . . heb. . . a a cor. . act. . . b b ioh. . eph. . . c c rom. . . d d gal. . . rom , . . e e col. . . f f cor . . heb. . . g g thes. . . h h ioh. rom. . . phil. . . i i gal. . . pet. . k k ro. . . l l ro. . . m m pet. . . n n cor. . . a a heb. . . b b cor. . . c c rom. . , . d d pet. . rom. . ● . e e ioh. . . thes. . f f rom. . . h h heb. . . g g isa. . . h h heb. . . i i ioh. . . act. ● . act. . . k k heb. . l l luke . . eph. . . m m heb . . . heb. . . col. . . n n heb. . . a a zech. . ● . act . b b luk. . . mat. . ● . c c ezek . , . i●a . . . psal. . ▪ p●a● . . . d d psa. . . . . luk. . ▪ kings . . . e e ezek. . , . ezek. . . , . f f hos. . . rom. . . g g luk. . . . act. . , . h h rom. . . mat. . i i isa. . . . k k ps. . . luk ▪ . . l l ps. . . m m prov. . . joh. . . n n jam . . luk . joh. . . psal . 〈…〉 o o a a mic. . rom. . . heb. . . b b mat. . . isa. . . pet. . . rom. . . ioh. . . c c iam. . . d d psal. . , . pet. . . e e iob. . . f f cor. . . mat. . . g g tit. . , , , , . tim. . . h h pet. . . i i pet. . . ioh. . . k k eph. . . l l rom. . m m ioh. . ezek. . , . n n phil. . ● cor. . . o o phil. . heb. . . . isa. . . tim. . . iude v. . . p p luke . . . neh. . . ioh. . . . gal. . . q q ro. . . eph. . . . psal. . . iob. r r luk. . . s s gal. . . t t isa. . . gal. . . rom. . . . u u eph. . . pet. . . gen. . . heb. , . w w job . . . x x heb. . , . cor. . heb. . . mat. . . y y kings . , . phil. . . , . z z gen. . . heb. . ▪ a a cor. , isa. . b b mat. . . c c hag. . . tit. . . amos . . hos. ● . . d d ps. . . job . . , . mat. . . a a phi● . . . pet. . . ioh. . . pet. . . b b tim. . , . ier. . . c c heb. . , . heb. . , . , . luk. . d d ioh. . john ▪ . e e jer. . . f f joh. . joh. . . g g mat. . , , . h h psal. . ▪ i i isa. . . k k eph. . . l l psal. . . m m isa. . . n n ps. . . o o sam. . . p p ps. ▪ . . a a iob. . . mic. . . deut. . b b mat. . act. . . . c c ioh. . ioh. . d d rom. . , . e e heb. . . . f f heb. . . . g g pet. . . , , . iob. . . cor , . . h h rom. . i i eph. . . k k ioh , . isa. , . mark . . psal. . to ver . . l l cor. . ioh. . heb. . . eph. . . ▪ . m m pet. . . n n rom. . , , rom. . . ephes. . , psal. . . . o o ioh. . . rom. . , . cor. . . ro. . . . ioh. . . psal. ● . ioh. . . p p cant. . . , . psal. . , , . eph. . . psal. . . mat. . isa. . . psal. . psalm . . throughout . q q joh. . . luk. . . job . . psal. . . isa. . . r r mic. . , , . jer. . . i●a . . , , , , . ps . . . ps . . throughout a a gen. . gen. . . ro. . . & . . gal. . . eccl. . . job . . . b b jam. . ▪ & . . ● , . ro. . , . deut. . . & . . exod. . c c mat. . , , , . d d heb. . chap. heb. . . col. . . e e cor. ▪ . f f col. . . , . dan. . . eph. . , g g exod. . chap. exod. , to . pet. . , . mat. . . h h rom. . . , . i i iam . . . k k mat. . . . jam. . . rom. . . l l rom. . . gal. . . and , ● . . act. . ● . rom. . . m m rom. . , , . psal. . , . cor. . n n rom. . . o o iam. . rom. . . p p gal. . ● . rom. . , . q q iam. . psal. . , . r r ezra . , . psal. . , , . s s lev. . . to . with cor. . . eph. . , . psal. . t t gal. . . luk. . . u u rom. pet. , . , , . heb. . w w gal. . x x ezek. . . heb. . . a a tit. . . gal. . . b b gal. . . rom. . . c c rom. . . cor. . , , . d d ro. . , . e e ro. . . ioh. . i i job . . , . cor. . . , . k k jam. . rom. . . l l act. . act. . . mat. . , , . cor. . . mat. . . m m col. . . , . gal. . . & . , . & . . n n ro. . isa. . . act. . joh. . . hos. . . rev. . . , . jer. . . o o gal. . · pet. . pet. . . job . . . luk. . . p p ma. . . pet. . . , . rom. . . to . heb. . . q q ro. . . cor. . , , . . joh. . thes. . tit. . , , , & . mat. . , , . rev. . . r r deut. . . to . ro. . . . joh. . . ezra . . to . rev. . , , . neh. . to . kin , . to . ch. . . & . , . dan. . . isa. . . zech. . . . a a rom. . psal. . . ier. . . psal , . . mark. . . b b deut. . . mat. . . act. . . mat. . . c c mat. . d d col. . . rev. . . e e ioh. . . tim. . . eph. . . f f phil. . . g g psal. . h h ioh. . i i rom. . . k k ioh. . l l ps. . . m m cor. . n n ioh. . . ioh. . . p p sam. . , . rev. . q q ioh. . . r r act. . . s s tit. . . t t mat . . . u u col. . . iam. . . eph. . . w w mat. . . x x deu. . mat. . . y y isa. . . eccles. . , . z z ioel. . . esther . . . cor. . . a a ps. . throughout . esther . . ● b b heb. . c c ioh. . d d mal. . tim. . . e e ioh. . . f f ier. . ioh. ▪ ● . g g mat. . h h mat. . . i i ●sa . . . heb. . ● . p●ov . . . act. . ▪ k k exod. , , . isa. . , . l l gen. . ▪ m m rev. . . n n exod. . , . mat· . . o o exod. . . exod. . , , . isa. . . nehem. . . to . p p isa. . a a d●ut . . . b b ex. . : cor. . . chron. . , . e e ●eut . . d d exod. . . ier. . . mat. . . e e heb . . f f king. . . g g exod. . . ier. . . h h gen . . to . i i num. . . k k ier. . . psal. . . l l sam . , , . m m ezek . , , . n n isa. ● . . o o ps. . p p deu● . ● . , . q q act. . , . r r mat. . , . pet. . . a a rom. . , , , . b b pro. . ▪ c c ps. . . pet. . . d d luk. . mat. . . rev. . . e e chron. . . mat. . . rom. . heb. . . f f isa. . lev. . . king. . chr. . . to . g g chr. . , , . h h tim. . . . i i pet. . . k k rom. . , . l l rom. . . m m pet. . , . n n rom. . . act. . . iude v. . to . o o th●s . . . a a gen. . . mat. . . b b gen. . . c c mal. . d d cor. . . e e heb . . cor. . . f f cor. . . g g gen. . . deut. . . ne● . . h h lev. . chap. cor. . . i i mar. . levit. . . to . k k levit. , . l l mat. . . , . m m mat. . ▪ . n n mat. . . rom. . · o o mat. . . cor. . . p p deut. . , , , . a a ep● . . . b b cor. . ren. . . c c cor. . . ● ez●k . . . . rom. . d d mat. . . e e eph. . . eph. . . f f act. . . g g cor. . . eph. . , , . h h rom. . , . rev. . , . i i rev. . . k k cor. . . mat. . to . l l rev. . . rom. . m m mic. . . mat. ● n n co● . . . o o mat. . , , , . re● . . . a a ioh. . ioh. . . phi● . . . b b eph. . . col. . . c c thes. . . . ioh. . d d heb. . . . isa. . . e e act. . . ioh. . . f f col. . . . cor. . . isa. . . heb. . . g g exod. . . eph. . . a a rom. . b b mat. . . c c cor. . . ga. . d d rom. . . ex. . . e e rom. . , . cor. . . . f f gen. , mat. . g g rom. . . h h mat. . . cor. . i i mat. . , . k k mat. . . heb. . . l l cor. . , , , . a a mat. . . b b cor. . , . c c rom. . . d d gal. . . e e tit. . . f f mat. . . g g rom. . . h h mat. . , . i i mat. . ioh. . . k k heb. . . to . l l mat. . . . m m gen. . . col. . . . act. . . . mat. . . n n luk. . . exod. . . o o rom. . p p act. . . q q ioh. . r r gal. . . s s tit. . a a cor . , . b b heb. . . c c cor. . , . mat. . d d heb. . heb. . . e e mat. . , . luk. . f f act. . . g g cor. . . h h mat. . . i i mat. . . k k mat. . , , . l l cor. . , . mat. . m m act. . cor. . . n n cor. . . o o cor. . . p p cor. . , , . q q cor. . . a a isa. . , . act. . mat. . . b b mat. . . mat . . ioh. . . c c cor. . chap. mat. . . iude v. . d d th●s . . , . mat. . a a act. . b b isa. . tim. . . chron. . , , , . mat , . . . c c act. . . , , . d d act. . , , , , . act. . . mat. . to . e e eph. . . act. . . cor. . . f f luk. . , . a a gen. . . act. . . b b luk. . . eccl. . . cor. . . phil. . . c c act. . d d luk. . , . pet. . . e e thes. . . f f cor. . , , . g g act. . . ioh. . . a a act. ● . . b b ioh. . . c c cor. . . d d ●o● . ● . . e e mat. rom. ● . , ▪ f f pet. . g g m●● . . ● . re● . . ●● . notes for div a -e a a rom. . . b b ps. . . to the end . ioh. . c c rom. . d d cor. . e e . tim. . . pet. . . . f f 〈◊〉 . . g g h●s . . h h p●al . . i i 〈◊〉 ●● . k k rom. . . l l act. . m m ioh. . . ioh. . . n n tim. . o o h●b . . · p p ioh. . · q q act. . r r act. . ▪ s s ioh. . t t ●x . . · u u act. . . w w tim. . x x mat . . y y gen. . . z z ps. . . a a mal. . · b b iam. . . c c ps. . . d d rev. . . e e heb. . . f f ro. . . g g isa. . . h h deu. . i i ex. . . k k deut. . . l l ioh. . . mat. . , . m m heb. . . n n io● . . o o iohn . . gal. . p p i●a . . . . q q io● . r r co● . . s s mat. . . t t eph. . u u eph. . w w tim. . . x x eph . y y rom. . . . z z eph. . . a a heb. . b b gal. . ps. . . d d mat. . . e e mat . . f f sam. . g g thes. . . h h ps. . . i i pet. . . k k gen. . gen. . . m m gen. . n n gen. . . o o g●n . . . p p col. . . q q eph. . . r r rom. . s s ec. . . t t gen. . . u u gen. . . w w ps. . . x x ps. . . y y heb. . . z z ps . a a mat . . . b b ro. . . c c iude. v. . d d ioh. . e e tim. . f f ps. . . g g king. . . h h gen. . i i gen. . k k gen. . . l l gen. . . m m gen. . . n n gal. . o o gen. . . p p gen. . q q gen. . . cor. . . r r act. . s s gen. . . t t rom . . rom. . . u u ioh. . w w ro. . . x x rom. . to . y y iam. . z z ps. . . a a gen. . . b b eph. . . c c tim. . . d d gen. . rom , . . e e eph. . . f f ro. . . g g thes. . h h ro. . . i i isa. . k k ro. . l l gen. . m m deut. . . n n ro. , . o o thes. . . mat. . , , . p p thes. . q q gal. . r r t it . . s s gal. . . rom. . . to the end . t t gen . u u . ioh. . , . w w ioh. . x x pro. . y y cor. . . z z gal. . . a a ez. . b b iam. . c c cor. . . d d eph. . e e cor. . f f rom. . . g g act. . h h heb. . i i rom. . k k cor. . . l l heb. . . m m gal. . . n n mat. . . o o mat. . . p p cor. . , , , q q cor ▪ . . to the end . r r tim. . s s ioh. . t t gal. . . u u luk. , w w ioh , . x x luk. . . y y heb. . . z z act. . a a act. . . b b ro. . c c eph. . . d d tit. . . e e gal . . f f luk . g g heb. . . h h heb. . i i gal. . . k k heb . l l heb. . . m m gal. . n n heb. o o mat. . p p pet. . q q mat. . . p p ioh . s s ioh. . t t act. . u u heb. . . w w psal. . x x ioh. . y y pet. . z z heb. . . a a ioh. . b b act. . c c heb. . d d heb. . e e heb. . . f f act. . g g eph. . . h h isa. . i i mat. . k k act. . l l rev. . . m m rev. . n n isa. . . o o cor. . p p rom. . . . q q ro. . . r r thes. . , . s s phil . . , . t t ioh. . . u u gal. . w w mat. . . x x ps. . . y y mat. . . to . z z heb. . . a a mat. b b mat. . . c c isa. . , . d d mat. . . to . e e luk. . . f f isa. g g phil. . . h h cor. . . i i ps. . . k k cor. . . l l mat. . m m eph. . n n act. ● . . o o act. . p p lu. . q q rom. . . r r ioh. . s s rom. . . t t rom. . u u heb. . w w ro. . x x cor. , . y y eph. . z z ro. . . a a eph. . . b b cor. . , . c c cor. . d d act. . . e e mat. . , . f f heb. . g g eph. . . h h act. . . i i col. . . k k ioh. . l l act. . . m m phil. . n n act. . o o ioh. . p p eph. . . q q eph. . . r r rom. . s s heb. . . t t heb. . . u u ioh. . w w ro. . . x x ro. . . . y y heb. . z z eph. . . a a . pet. . b b act. . c c mat. . . d d luk. e e thes. . . f f act. . ● g g heb. . . h h cor. . . i i ioh. . k k tit. . . l l eph. . . ioh. . . m m eph. . . n n ro . . o o thes. . . p p ioh. . q q cor. . . to . r r rom. . . s s act. . . t t eph. . . u u ioh. . . to . mat. . mat. . . rom. . . w w cor. . . x x cor. . y y isa. . , z z ps. throughout a a act. . . b b psal. . , . c c ioh. . d d eph. . . ioh. . e e ioh. . ioh. . f f eph. . g g cor. . . h h pet. . . i i ioh. k k tit. . . l l cor. . . m m act. . . n n ioh. . . o o eph. . . p p act. . . q q ma● . ● . . r r mat. . s s joh. . , , . ioh. . . t t rom. . u u eph ▪ . . w w cor. . . x x rom. . . . . y y cor. . . z z tit. . . a a rom. . , . b b act. . rom. . , , , . d d tim. . , . e e cor. . . f f rom. . . g g eph. . . h h eph. . . i i heb. . k k cor. . l l rom. . , . m m act. . n n eph. . o o joh. . p p phil. . . act. . . q q gal. . . r r rom. . . s s jo● . . . phil. . . t t io● . . u u eph. . . w w jo● . . . x x cor . . y y gal. . . z z ps. . . a a heb. . . b b heb. . . c c rom . . d d eph. . act. ● . f f iudev . . g g rom. . . to . h h tim . i i zech. . . k k act. . . l l ezek. . , . m m ezek . . n n io●l . . o o ier. . p p cor. . ● . q q act. . . r r ps. . . s s cor. . t t rom. . . u u ez. . w w rom. . , . x x rom . . y y rom. . . z z ioh. . , , . a a ioh. . . b b cor. . . c c rom. . . mar. . to the end d d h●b . . . e e isa. . . f f ier. . . g g tim. . . h h cor. . . i i heb. . . k k ioh. . . l l ier. . m m pet. . n n ioh. . o o cor. . . p p rom. . . q q ioh. . . r r eph. . . s s isa. . psal. . throughout . t t psal. . to . u u joh . . w w cor. . . x x l●k . . . y y thes. . . z z eph. . . a a rom. . b b rom. . . c c gen . mat. . . d d 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, . o o mat. . p p rom. . q q rom . . r r exod. . s s eph. . . w w mat. . , . x x ier. . , . y y ps. . , , , . z z mic. . . a a ps. . . b b isa. . . c c ●s . . , . d d rom. . . e e ps. . . f f ps. . . g g isa. . . h h mat. . . i i gen. . . k k deut. . . l l gen. . . m m deut. . , . n n ier. . . o o hos. . . p p iam. . . q q gen. . , , . r r tim. . , , . s s tim. . , , . t t prov. . , . u u mat. . w w rom. . . to . x x rom. . , , . y y eph. . . z z pet. . . a a hos. . b b rom. . . c c luk. . . d d mat. . e e chr. . . f f chr . . g g luk. . h h iam. . . i i gal. . . k k mat. . . l l mat. . , , , . m m rom. . , . n n ps. . . . o o ioh. . p p ps. . . q q cor. ▪ , . r r cor. . , . s s heb. . , . t t mat. . . u u eph. . , , , . w w ps. . x x pet. . , , . y y cor. . , . z z rom. . . a a ioh. . . b b mat. . c c rom. . . d d dan. . . , , , , , , . e e phil. . . f f chr. . . to . g g eph. . . . h h chr. . . . i i chr. . . k k cor. . . notes for div a -e a a cor. . . rom. . b b ps. . . to the end . o o tim. . . d d ioh. . , . e e tim. . . & . . f f ioh . . g g ioh. . , , . h h ps. . . i i jam. . . k k ex. . . l l ps. . . m m rev. . . n n rev. . . o o ex . , p p deut. . . q q ioh. . . r r eph. . . . s s gen. . ●ap . heb. . . t t gen. . . , . eph. . . u u ps. ● . . w w ps . . isa. . . x x heb. . . y y ps. . . mat. . , , . z z gal. . . g●n . . . a a gen. . , , , . eccl. . . b b io● . . c c gen. . . d d gen. . . rom. . . . cor. . , . rom. . . f f rom. . . . eph. . , , . g g gen. . . , . h h eph. . , i i la . . mat. . . k k eph. . . l l rom. . , . m m tim. . , . n n ioh. . . gal. . . o o rom. . . heb. . . . p p heb. . . . & . q q mat. . . r r luk , . s s heb . . & . . t t act. . ● . heb. . . u u ioh. . . ioh. . . & . . w w heb. . , . x x heb. y y heb. . , . z z acts . , , . a a isa. . b b isa. . ● . cor. . ● . d d luk. . . e e gal. . . f f heb. . , . g g luke . . h h phil. . i i cor. . . k k acts . , , . l l cor. . . m m mar. . . n n eph. . . o o act. . . & . . p p ioh. . , . q q tit. . , r r ep. . , . s s eph. . . cor. . . t t tim. . thes . . . u u act. . w w act. . . x x ezek. . , . y y ioh. . , . z z rom. . . a a eph. . . b b cor. . . . c c rom. ▪ ▪ . d d cor. . , . e e rom . , . f f gal. . . phil. . . g g ioh. . . h h ioh. . . rom. . . i i thes. . . k k eph. . . l l ro. . . . rom. . . m m rom. . , . n n ro . . o o pro . . p p ioh . q q heb. . . phil. . . s s thes. . t t isa . . u u ioh. . , . w w cor. . . x x mat. . y y ioh. . z z thes. . , . a a mic . . b b rom. . , . & . . c c deut. . . d d mat . . to . e e exod. . . f f luke . . . . g g ex. . ▪ h h chr. . . i i mat. . . k k ps. . . l l rom. . . m m ps. . . . n n rom. . . o o 〈◊〉 . . ●o the end . ps. , ●● . p p exod. . , , . q q deut. . . mat. . act. . . r r deut. . to . s s deut. . , . t t ps. . . , . u u ps. . . w w exod. ▪ , . x x exod. . y y mat. . . z z ps. . . a a rev. . , . b b mal. . . . c c ps. ▪ . , . d d ioh . . e e mal. , , . & . . & . ▪ f f sam. . ● . to . sam . . g g exod. . to . h h deut. . , , . i i gen. . . acts. . . k k exod. , . l l neh. . . to . m m luke . . . n n mat. . . to . o o ezek. . . p p act. . , . q q ezek. . . r r ier. . . s s exod. . . t t exod. . . u u exod. . . w w eph. . x x pet. . . y y rom. . . z z mat. . , , . ezek. . , , . deut. . . b b exod. . . c c ep. . . . d d kin. . . e e act. . . gen. . . f f exod. . . g g cor. . . , , , . col. . . pet. . . h h math. . . i i ex. . k k gen. . . tim. . . l l prov. . , ▪ & . . m m ex. . . n n zach. . . o o ioh. . . p p prov. . , . q q sam. . ps. . . r r exod. . . s s heb. . t t ioh. . rom. . u u king. . . w w gal. . . x x rom. . , . & . z z gen. . . & . . a a ezek . , . ioh. . . b b eph. . gal. . . mat. . c c act. . . d d prov. . . to . isa . . e e heb. . . f f ioh . . phil. . . g g act. . . h h act. . . i i ioel. . k k ier. . , . l l cor. . . m m mat. . , . act. . , , . n n neh. . . cor . , . o o pro. . . p p . pet. . , . q q ps. . . r r heb. . . s s ps. . . t t luk. . . u u pet. . mat. . . w w cor. . x x gen. . , . cor. . , . y y mat. . . z z mat. . , , . a a mat. . . b b rom. . . gal. . . c c act. . . & . d d act. . . . cor. . . e e cor. . ▪ to . & . . f f cor. . , . g g cor. . . h h cor. . . l l cor. . , . m m ps. . . n n ioh. . . o o ioh. . . p p ps. . , . dan. . . n n phil. . . r r ioh. . s s mat. . . to . t t mat. . . u u rom. . . luk. . . w w act. . . tim. . . x x mat. . . y y ps. . , . z z psal. . throughout . a a mat . . b b ps. . , . c c rev. . , . d d thes. . . e e rev. . . f f mat. . . g g ps. . throughout . h h ps. . , . i i mat. . k k prov. . , . l l mat. . . m m ps. . . , , . dan. , , . n n luke . . mat. . o o mat. . p p mat. . . q q cor. . . r r mat. . . s s dan. . , , , , , , , . t t chr. . to . u u cor. . . notes for div a -e * * i. e. continued in the state of the dead , and under the power of death till the third day . an husbandmans harrow to pull down the ridges of the presbyteriall government and to smooth, a little, the independent ... containing divers new and unanswerable arguments ... / written by ellis bradshavv ... bradshaw, ellis. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an husbandmans harrow to pull down the ridges of the presbyteriall government and to smooth, a little, the independent ... containing divers new and unanswerable arguments ... / written by ellis bradshavv ... bradshaw, ellis. [ ], p. printed for the author ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism. congregationalism. church polity -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion an husbandmans harrow to pull down the ridges of the presbyteriall government and to smooth , a little , the independent . that they and others may walk together upon plain scripture grounds , without stumbling on the ridgedness of either , or both . containing divers new and unanswerable arguments , properly deduced from sacred scriptures to this purpose , that have never yet been proposed by any on either partee , which induceth the husbandman to make thus bold whether welcome or no. and having prooved also the said scripturall arguments , that like teeth of steel , they will pull down the ridges , before they break or bend ; having been forced to try them upon ridged lands : because he could not walk upon either of their grounds without stumbling on the ridges . written by ellis bradshavv of the parish of bolton , in the county of lancaster , husbandman . london , printed for the author , and are to be sold at the black spread eagle at the west end of pauls . . to the reader . beloved brethren ; who ever you be that shall read or hear , and understand those things that are here exprest . i desire briefly in the name of god , and the lord jesus christ , to admonish and exhort , yea , to kindle , and incourage you in the ways of truth , of meekness , and of righteousnesse , as psal . . & hebr. . but to danke , and daunt , and discourage the adversaries in every respect , wherein they doe oppose , or exalt themselves against the lord jesus , or against his scepter ; yea , against his kingdom , against his truth , and meekness , and righteousnesse , as hebr. . , , &c. for the time is come , that he hath taken to himself ( even ) his great power , and hath in ( measure ) raigned , as revel . . . nay , there is heard ( already , even ) a loud voyce , saying in heaven ; ( to wit , in the church ) now is salvation , and strength , and the kingdome of our god , and the power of his christ ; for the accuser of our brethren , ( to wit , sathan ) is already cast down , which accused them before our god day and night , as revel . . , , . and they have ( in measure alredy ) overcom by the bloud of the lamb , and by the word of their testimony . and if you aske ( who ) that have thus overcome . they are plainly noted what stamp they are [ of ; ] for they are of such , as have not loved their lives unto the very death . this is their stamp , and let it be their motto , for there is none more proper , neither any more precious , or truly honourable amongst the sons of men . and therefore rejoyce ye heavens , ( to wit , yee churches ) and ye that dwel in them . but wo be to the inhabitants of the earth , and of the sea , for the devil himself is come down unto you , [ and that ] having great wrath , knowing that he hath but a short time , till he must be inclosed , and chained up , in the bottomless pit , for a thousand years , as chap. . , , . for he must be shut up , and a seale set upon him , that he shall deceive the nations no more , till the thousand years shall be fulfilled : though after that , he must be loosed , for a little season . and therefore to dank , and dant , and discourage the adversaries ; and for terror and amazement , even to the people of god ; yea , such as fear his name , whether they be small or great . lest they should be ingaged on the adversaries part ; against michael , and against his angels , as revel . . . even against him , i meane , that is the first and the last , that liveth , and was dead , but that is now alive for evermore , amen : who hath the keys of hell and of death , chap. . , . yea , for terror unto such , as shall ingage against him ; i might write a book , not only within , but on the backside ; like that spoken of in ezekiel ; and all full , even of bitter lamentations , and mournings , and woes . though it is doubtful , it should but be in ( vain to the most part . ) for even the people of god , that are his elect and precious , are many of them grown , even secure and careless ; yea , dull and uncapable of any deep impressions , either of fears , or hopes : and they are too apt , either not to [ hear , ] or when they have heard , to let the wordsslip , as heb. . , , . and so incur to themselves so much greater judgements , unless they repent . and therefore , woe , woe , and alass for ever , to all that do but neglect ; much more , that despise so great salvation , hebr. . , , to . yea , woe , woe , and alass for ever , to the inhabitants of the earth that forget god. and above all , unto them , that in measure know god , and yet in no measure will glorifie him as god , neither are thankful ; but become vaine in their imaginations , &c. as rom. . . yea , who have changed the truth of god into a lye : and worshipped , and served the creature ( yea any creature ) more then the creator , who is god indeed , blessed for ever , amen . yea , woe , woe , and alass for ever , unto those , who not likeing to retaine god in their knowledge , nor in their minds and thoughts , he shall give them over to a reprobate minde , to doe those things which are not convenient , being filled with all unrighteousness , &c. as the particulars are enumerated , rom. . , , , , . yea , woe unto the world because of offences : and though it must needs be , that offences shall come , yet woe unto such , by whom they come : it were better for them that a mill stone were hanged about their necks ; and they were cast into the sea , then that they should offend but one of the least of those little ones , ' that beleeve in christ , as matth. . & . to . and what ever men thinke , yea , though they care not to despise or offend , and reproach , yea even murther and destroy , and seek to root out , even the very names and posterities of any such little ones , that beleeve in christ ; making no more account of the killing of such , then of so many fleas . yet , it is not the will of their heavenly father , that so much as one of these little ones should perish , as vers . . and therefore it is , that he doth admonish us , how to deale with such , if they trespass against us , vers . , &c. for precious in the sight of the lord is the death of his saints . and he will doubtless preserve their souls , though cruel cains , shall destroy their bodies : yea , he will doubtless , preserve the faithful , and plenteously reward every proud doer . but let it admonish such who are faithful , and that obey his voyce , to take heed unto themselves ; and if their brethren sin against them , tell them of their faults ; and if they repent , forgive them , &c. yea , though seven times over in one day , as mat. . for we are not allowed to hate our brethren in our hearts ; but to tel them of their faults plainly . neither is it lawful to judg and censure them , as rom. . . , , , , , . & chap. . , , , , , . according to appearance , but righteous judgement ; we are not allowed to account them as enemies , but to admonish them as brethren ; yea though they so far disobey , even the apostles sayings , as that we are necessarily ingaged , to withdraw from them , as thes . . . and therefore woe unto such , what ever they be , whether presbyterians , or independants , that shall resist the truth , of which they are convinced , and shal , through partial respects to their own parts , seek the destruction either of other , and remain implacable , and malign , and hate , and despise their brethren , because in every respect they cannot accord to be of their minds , nor walk with them just in their ways , when yet not withstanding if partiallity do not blind their eyes , they may both see faults in their own ways , in which they are engaged , which no engagement ought to bind them to maintain or abide in after they are discovered , but they ought freely to confess their faults each to others , as james . . . & chap. . . being convinced of them , and both of them ought to consent freely to the wholesom words of our lord and saviour even jesus christ , and to the doctrine which is according to godliness , & not to teach otherwise ; but if any do , the apostle telleth us plainly , ( and we are apt to beleeve it , ) that such are puft up , and know nothing , but dote about questions and strifes of words , whereof cometh envy , strife , railing , evil surmisings , perverse disputings , of men , of corrupt minds , and destitute of the truth , supposing that gain is godliness : and biddeth timothy , from such to withdraw himself , as tim. . , , . and we are apt to do as he advised timothy , for if it was good for timothy , it is in all liklihood good for us also ; and how shall we think such men honest , that will not approve of the things that are honest , as the apostle injoyneth them in another place ? for it is not enough not to oppose , or resist , and speak against such things , but they ought to approve them , and testifie their assent and agreement thereunto , so far forth as they are apparently honest or true , &c. else they do implicitely oppose and resist them , or shew their unwillingness to embrace and obey them , and that they are stubborn and rebellious , and even at enmity with god in those respects , because he crosseth them even in their own devices and ways , &c. and doubtless many good men in these our days are deeply engaged in this very sin , and yet we are not allowed to judg and censure them as enemies and apostates , but should love , and pity , and pray for them , considering our selves as also subject to the same failings . beloved brethren , the scripture is clear concerning jonas , that he was a prophet of the lord , and was immediately called and sent of god , as a choyce and famous man , to prophesie against nineve , and yet because that he knew the goodness and mercy of god , and that upon repentance he would pardon ; he was unwilling even to preach the preaching which the lord commanded him , in all likelihood , lest his future prophecying should be the worse credited ; and how rebelliously he carryed and demeaned himself , till he was forced through extremity , by the power of god , to submit unto him , and humble himself , and out of the belly of hell even to cry unto him : and after all that , being but a little afflicted for want of the gourd , how passionately angry and teeny he was , and durst profess stubbornly , even in the presence of god , speaking it vocably unto him , that he did well to be angry , even to the very death ; like a man desperate , and as he had been at enmity even with god himself ; and yet he was , doubtless , a man inspired with the spirit of god , and very intimate and familiar with him : look for this jonas . and therefore strange is the temper , and natural frailties and dispositions ( by nature ) of some good men : nay , who can we read of almost in scripture , though never so holy and fully inspired , but we may read likewise of their failings and infirmities , and of some of their gross and notorious sins ; as david in the matter of uriah ; peter in his dissimulation , and building up that by his practise , which he destroyed by his doctrine : and paul had his infirmities and pricks in the flesh after his conversion and calling to the ministry . elias also was a man subject to like passions , as the apostles were , who confessed themselves subject to like passions as others , acts . . and yet they were men full of faith , and of the holy ghost ; so was barnabas , so was peter , so were all the apostles , and many others , in whom we might instance ; and it would be useful to determine from murder , or [ hating ] of their brethren , which is no better then [ man-slaughter , ] as john . . which many are too apt to take liberty to do , ( because they see some faults and miscarriages in them , ) as if it were a ground fully sufficient to excuse their malice , because they have some spots , yea some flesh , as well as spirit : and they will not beleeve , that any such have the spirit of god , because they have also a spirit of flesh , a law in their members , by which they are led captive , against the law of their minds ; for they will not consider that they have but the spirit of god in measure : and that it is needful they be sometimes left to their own strength , that they might remember , and freely acknowledg , by whose strength they stand , and give the glory to god ; for who is there , but is apt to think , that their mountains are made strong , so that they shall never be moved , and to judg , and censure , and condemn their brethren , and say of themselves like the proud pharisee , [ we are not like other men ? ] if they should not sometimes have pricks in the flesh , and messengers of satan sent to buffet them , a little matter will puss us up ; and therefore it is that the apostle admonisheth , that he that thinketh he standeth , should take ( special ) heed lest he fall . for by how much the more confident any man is in his own strength , by so much the more likely he is to fall : and by how much the more severe , rigorous , censorious , or uncharitable , any man is in judging of others ; by so much the more likely and sure he is so to fall himself , as to be justly culpable of the same , or worse then those whom he judged , condemned and censured . and therefore it is , that christ himself hath admonished us , judg not , that you be not judged , mat. . , , &c. rom. . , to the end . chap. . and chap. . and should not they that are strong bear the infirmities of the weak , but they must please themselves ? should not every one of us please his neighbor in that which is good to edification , as christ himself also did ? rom. . , , . and chap. . and cor. . . is it not the advice even of the holy ghost ? is it not the will of our heavenly father , that we should study the things that make for peace , and that might provoke unto love ? not unto wrath , nor to enmity nor hatred , but that which is the end of the commandment , and the very life and strength of all community , and of the commonwealth ; yea , the happiness and felicity of all kingdoms , yea governments , whatsoever , civil or ecclesiastical , and the subjects thereof . and it is the onely , or at least the chief sign of the dwelling of god , either in or amongst us : if we love one another , god dwelleth in us , and his love is perfect in us ; for god is love , and he that dwelleth in love , dwelleth in god , and god in him , joh. . , , , . and not onely so , but it is a token of his blessing likewise , for there the lord commandeth the blessing , yea , even permanent blessing , and that the chief of all , to wit , [ life ] for evermore , that is to say , where there is unity of brethren , and that they dwell so together , psa . . and continue in their love . and though it be true that in some good measure the spirit of life from god is already entred into the two witnesses , and they are creeping up to stand upon their feet ; so that great fear is ( in measure ) faln upon them that saw ( and insulted over ) them , as rev. . , . yet , let us never expect the approbation of god , and to be called up to heaven , nor to ascend in a cloud to such eminent respect in the [ church universal ] which is meant by [ heaven ] vers . . till faith and love , which are the two proper and essential [ witnesses ] that are here meant , be inspired into us by the spirit of life from god , and shall raise and advance us , who are but the subjects in whom they recide , and who are but the instruments in whom they act , as a visible express of their invisible power and nature , &c. for the glory of god , and the terror and amazement of all his adversaties : for it is by faith , if we prevail with god , or do any thing worthy of respect with him , or in the sight of men , as heb. . and faith worketh by love ; and he that beleeveth hath the witness in himself : see john . , . so that if these two witnesses be inspired into us , and we be acted by them , it will be indeed to the terror and amazement of all our enemies , that are enemies of god. and there shall be such an earthquake in the same hour as shall affright a remnant , who shall give glory to the god of heaven ; and we shall bear a part in that triumphant song , vers . . to . and therefore edifying one another in faith and love , which are in christ jesus , ought to be the end and chief endeavor of all our business in church affairs , as it is the end of the whole law , and as i hope in god it shall be mine , who am , your brother in the lord jesus , ellis bradshaw . the contents . containing by way of preambulation , the grounds and rules , according to which the following discourse is held forth , drawn from the end of the commandment , which is love out of a pure heart , and a good conscience , and of faith unfeigned . pag. . . . . first , shewing the end of the commandment to be better in value , and more to esteemed then the means to accomplish it , and therefore ought to be chiesly eyed in all the way that leadeth thereunto . . secondly , the illustration and application of the foresaid end of the commandment , prescribed as foure rules , to try all laws , arguments , doctrines , & motives by , ●hether they lead properly to the end of the commandment , yea or no , that so we might embrace , or avoid them as we ought to do . pag. . . . . . thirdly , four grounds and arguments drawn from scripture , as intending , and tending to a reconciliation of the churches of god , in respect of the government and discipline there of , pa. . . the first from the lawfulness of chastity or marriage . pag. . . . the second from the lawfulness of community of goods , amongst such who can so agree , or the claiming of propriety amongst such who cannot . pag. . . . the third from the lawfulness of fasting , and prayer ; or of eating and drinking . pag. . . . and the fourth from the lawfulness of such , who think they ought , of being of the strictest sect of the true religion , such as were the pharisecs , or one more remisse , such as was the scribes . pag. . intending chiefly hereby to clear , that no man ought to blame anoother , for being more strict and conscientious , then he himself 〈◊〉 , or it may be [ needs ] or ought to be ; his calling of god , not ingaging him to it , as it doth the other , being bound in spirit to the quite contrary , and in conscience both . pag. . and one the other part , that those that are stricter ought not to blame such as are more remiss in some respects ; because for ought they know , they are so ingaged , and called of god , and either bound in conscience , or bound in spirit , within their own sphere . pag . conseq . the consequence where of being to this purpose , that they ought not therefore to compel each other , unto conformity , either to the strictness of the one , or the remisness of the other : proving that the magistrate ought to tollerate , or suffer both , and not to ingage them one against the other . pag. . . fourthly , the application of the aforesaid grounds , and arguments to the matter in hand ; to wit , to the churches , and the government thereof . pag. . . . . fiftly , first the application of the aforesaid grounds and conclusions by way of just reproofe unto both parties , because they do not agree , and live , and love , and carry as brethren . pag. . for which end the rule of charity is proposed , and a little proscsecuted pag. . . . . the punctual application of the precedent conclusions are briefly asserted ; first to the one , and secondly to the other , and a general consequence concluded thence . pag. . . an objection proposed and answered at large ; to wit , that seeing presbyteries plead that independents rules and ways of discipline , are not more strict , but more remisse , and loose in many respects , giving way for liberty of all religious without controule by the civil state , as so they speak of them : pag. . it is answered at large , that the rules and principles , according to which they engage to act , are manifestly stricter , and lawfully too , in divers particulars , which are held forth in several assertions , wherein likewise they are engaged , in duty and conscience , so to do : though it is not denyed , but many presbyterians are engaged in conscience to do the contrary , and are fully perswaded that they ought so to do for the time present . p. . . it is asserted , that they are justly stricter with whom they do incorporate and joyn themselves in church policy , because that , so far forth as their joyning together hath respect to the policy and government of the church , no church can be too strict . pag. . though , in other respects , they ought to joyn according to the rule of charity , and not of certainty , as in administration of the word and sacraments , as cor. . . chap. . & chap. . , . . it is asserted , that ( for the same ends , and reasons , and respects , alledged in the former ) they are justly strict and conscientious , and teach it as a duty , that all that are found , and known to be men of approved fidelity , within convenient bounds , should thus incorporate and joyn themselves ; and to engage themselves in covenant unto god , for better security and deeper engagement unto all brotherly and christian duties , and to deal impartially in all such business , as concerns them all , for the glory of god , and the churches good ; and to be wise as serpents , though innocent as doves . p. , . . it is asserted , and proved at large , that the principles of independents are stricter , and neerer to the scripture rules , for edifying of the church , in that they do not limit the holy one of israel to speak in publique by the learned onely . p. to for proving whereof , . it is asserted from cor. . , to . that naturally and manifestly flows from hence ; that to whomsoever the manifestation of the spirit is given , it is given to such to profit withall . pag. . . it is proved against an objection to the contrary , that such who have the spirit of god , and are spiritualiz'd thereby , may discern all things , yea , the deep things of god , as cor. . . . yea , though they be unlearned in the tongues ; and that the manifestations of the spirit may be evident and demonstrable , even in these our days , to such who are spiritual , though not unto others , as vers . , , , , . pag. . . . the particular gifts , or notes , or qualifications , or operations , or administrations , are the chief of them produced from sacred scripture , whereby the manifestation of the spirit of god , and of power , &c. may be evident and demonstrable in such as are not of those that are learned in the tongues , nor graduates in the schools , even in these our days , yea , and that in such who do no miracles . pag. . . it is asserted and proved against an objection , that these particular gifts and administrations , which are reckoned up by the apostle paul , cannot be so counterfeited by the carnal , but they may easily be discerned by those that are spiritual p. , . and to that purpose there is divers notes from sacred scripture , which ( being found in any ) do prove for certain , and do evidently demonstrate , that it is indeed even the spirit of god that speaketh in them , yea though they do no miracles . pag. . . the first from john . . ibid. . from john . . . pag. . . from james . , . ibid. . from john . . ibid. . from cor. . . & chap. . , . ibid. . from john . . ibid. . from phil. . , . & ephes . . , . ibid. but that the chiefest of all these particulars , or any that can be exhibited , is a clear understanding and knowledg of god , and of the sacred scriptures , and the secrets thereof , and of the secrets and mysteries of his sacred kingdom : because without all controversie , great is the mysterie of godliness , as the apostle saith , col. . . , . rom. . . ephes . . . tim. . . titus . . pag. . to which a reason is rendred , drawn from the contrary , luke . . mark . , . mat. . ibid. and a consequence gathered , backed with cor. . . & matth. . . ibid. and an objection answered , to satisfie such who count it immodesty . pag. . . and another to satisfie such who object , that speaking unto men to edification , and exhortation , and comfort , is not properly to prophecy , because prophecying is foreshewing of things to come ; which is fully answered , and clearly vindicated , that it is properly prophecying , as the apostle asserteth it from heb. . . & john . . & john . , , . cor. . , , . and the chief of all for the perfecting of the saints , and for the work of the ministry , and for the edification of the body of christ , ephes . . , , , , , . pag. . . and secondly , that it is a more present evidence and demonstration of the spirit then shewing of things to come , as agabus did ; for till the things be come , they do not manifest the spirit of god. pag. , . . and thirdly , the danger is shewed to those that despise , or resist , and disparage these things or ways , &c. or them that use them ; or to any authority that will not suffer it , and give liberty to all them , whose spirit god hath raised , to build up the churches in their most holy faith , lest wrath be upon them from the lord , as ezra . , . & chap. . , . & chap. . , . & psal . . pag. . , . yea , that it is matter of dangerous consequence , either to act , or comply with such ; shew'd by many reasons , and all objections answered fully , which are too many , and too large to abreviate . pag. . assertion is , concerning their independency , in respect of other churches , whiles they do well , as rom. . , . & pet. . to the . & chap. . , . & . with the reasons that necessarily engage them so to stand , which are unanswerable . pag. . to . assertion is , concerning their maintaining the power , and kingdom , and supremacy of christ ; in which it is shewed , that they necessarily assume democracy to maintain his monarchy against antichristian tyranny and usurpation . pag. . to . assertion is , that they are justly stricter in keeping themselves within their own sphere , in not judging those that are without in the apostles sense , cor. . . in a spiritual way , as mat. . . to . pag. . , . having done with the presbyterians for the time present , here is three grand particulars instanced in against the independents , and punctually argued from scripture grounds . . first , concerning ordination of ministers , and other officers . pag. . to . . secondly , concerning the authoritative acting of an assembly of churches in the name of god , and the lord jesus christ , wherein is proved , that withdrawing of communion is not sufficient , but they ought to proceed even to excommunication , yea even to execration , if their sin so deserve , as for toleration of idolatry , blasphemy , and such haynous sins in their church-members or officers . pag. . to . . thirdly , concerning their strictness in tryal of all whom they admit to partake of the sacraments , which is named pag. . but prosecuted and argued against them from pag. . to the end of the book . but betwixt pag. . and pag. . the authors apprehensions , partly abreviating what hath formerly been said , are proposed briefly by way of result ; and then objections answered concerning this main difference about admission to the sacraments , and other particulars before named , to the end of the book . forasmuch as the author doth in all things hold forth charity , which is the bond of perfectness , col. . . and that we are bound to prove all things , hold fast that which is good , thes . . . therefore , i say unto the ensuing treatise , imprimatur theodore jennings . august . . an husbandmans harrow to pull down the ridges of the presbyteriall government , and to smooth a little the independent ; that both they and others might walk together upon plaine scripture grounds without stumbling on the ridgeness of either or both . the end of a thing ( saith wise solomon ) is better then the beginning thereof . therefore it follows , that the end of a thing ought chiefly to be eyed as a mark to shoot at , yea , as the complement , and perfection of all endeavours , and means , and waies to attain such end . and so likewise the apostle paul , by the spirit of god , giveth us clearely to understand , that the end of the commandement is love , out of a pure heart , and a good conscience , and faith unfained , tim. . . from which we may justly argue ; that if love , &c. be the end of the commandement : and if the end be better , then the means , to attain it . cons . then the means for the accomplishment , ( and that should lead unto , or acquire such an end , ) ought not to be pleaded , or set against ; nor valued and esteemed above the end . reas . for then it utterly frustrates , and makes the meanes void , if we rob or spoile it of its proper end ; and so both end and means are utterly vain . instan . as for instance he that pleadeth the law against justice or legality of proceedings in matter of state , against the good , and peace , and safety of the people . he pleadeth against both the law , and justice , and against the good and safety of the people : and not only so , but he disparageth the law , and legall proceedings . as if they intended not , or at least , were not able to attaine their end , but were made on purpose to obstruct such justice , as ought to be their end , for which they are made . and though it is true , that the law of god , being of absolute perfection , can never properly be so pleaded ; yet unjustly , and improperly , it both may , and is ; though it ought not so to be , but the quite contrary , as hath been said . but how much more ought the lawes of men , ( being not absolutely perfect , nor sufficently wise to attain their end ) never to be pleaded ; but with chief reference , and cleare respect to the end thereof . so that he that objects , or pleads them at all ; should hold forth with them , even the end it self ; and should make it manifest , how the law he pleadeth , tendeth as a means , to acquire unto , or bring about such end : lest he plead the law against justice , as some have done ; though deeply learned in the laws of the land ; endangering thereby , to establish arbitrary , tyrannicall power , greater then before : concerning which , there is enough already , and at large exprest to the whole kingdom . only this i add , that i cannot but wonder , how any rationall man can ever desire such enslaving power ; or delight to use it , if he had it granted , considering . first , they can never rationally , nor justly expect , nor be certainly assured , of the cordial affection of any such subjects , who are but subjected by arbitrary , cruel and tyrannical power . for all subjection , that is but meerly enforc'd , is evidently clear , to be defective in love . . secondly all meer force by power , &c. is so far short of provoking unto love , or any cordial affection , or honor indeed ; as that it dis-ingageth and repels the affection , and force of love , and of all proper uniting principles ; and quite diverteth them into enmity and hatred , and dis-esteem : especially , in case , when the honor and service which is forc'd unto , is not just and proper ; but undue , unsuitable , and more then just , and without desert . . thirdly , as the scripture speaks , for a man to seek his own glory , is not glory , no , it is his shame ; for when pride commeth , then cometh shame : and it is not only lawful but even the bounden duty of them that love the lord , to hate evil , as pride , and arrogancie , and the evill way . and even the mouth that speaketh proud things , they ought to hate . . fourthly , what honor is it , or what glory , or renown , for a man to rule and have the command ; yea , or to sway a scepter over a kingdom of slaves ? were it not his shame amongst kingdoms of men ? and what renown could he possibly get in time of wars , by leading forth his slaves to battel , to engage them in service against armies of men ? would they not cowardly desert him , and leave him naked , rather then lose their lives , which are alwaies deare unto slavish men ? they are alwaies so ignoble , and of such timorous spirits , in case of danger . and then also , in regard they are not ingaged , nor bound cordially unto him , through personall love , and of their voluntary accord , but enslav'd through force ; they will not care , if they find an opportunity for their owne safety , and release from him , if they sell him into the hands of their greatest enemies , or lay violent hands on his person themselves , as it often is ; yea , and for the most part , there is few tyrants that escape murther , or just execution , but it is their end . by the just judgement of the merciful god , who loveth mercy , but hateth cruelty , wrong , and tyranny , and will avenge it , though justice faile in the hands of men , one time or other , look isai . . , , , , , . look also vers . , , , , , , , , , , , , , , , , . for the same measure , that men mete unto others ; the same shall be measured unto them again . but why should i wonder , to see us all prone to be ambitious , proud , haughty ; seeing we are not fully and throughly rational , but in a great measure lead with sensuality . but were we throughly rational , how could we be proud , that are dust and ashes , and know our selves such , and that we are but mortal ? seeing he alone , who is the only potentate , the king of kings , and lord of lords , hath immortality , and dwelleth in light which is inaccessible , which no man can approach unto , whom no man hath seen , nor can see ; to whom alone be ascribed , honour and power everlasting , amen , amen . but thus much briefly , by way of introduction , or preambulation , to what i chiefly intend to fall upon , as of all points most meet and necessary , to be insisted on in these contentious , quarrellous , and perillous times : i mean , in regard of that great dissention , that is now amongst us , about the churches government , and discipline , &c. concerning which , i shall endeavour , through the grace of god , to keep close to the principles that i have premised , and that as briefly as may be . and shall cast in also even this poor mite into the churches treasury , and that by way of proposal , as ayming chiefely at the proper end , which is the end of the commandement , as hath been said . for without all controversie , that which is the end of all the commandements , should be all our ends , in all our endeavours , and undertakings . but the undoubted end of all the commandements , is doubtless , [ love ] out of a pure heart , and good conscience , and faith unfeigned . this therefore being the proper end ; i shall hold it forth in all the means , that i shall propose , from the law of god ; and shall carry it along in my own intention ; and also make it manifest , as much as possible , how such meanes , properly tendeth to atchieve that end ; and how useful and necessary such means is , to attain there unto , the lord assisting : who is able to do it , and to make it clear . . and first then , because it do appeare to be against [ love ] to god above all , and our neighbours as our selves . it is worthy to be rejected ; for even the whole law is contained in this ; yea , what ever it be that is against love , is against god ; for god is love , and love cometh of god ; and is shed abroad in our hearts by the holy ghost ; and if we be partakers of this divine love which is shed in our hearts , by the holy ghost ; we are made partakers of the godly nature ; and it is of all others , the first and chiefest of those fruits of the spirit , and the most essentiall , joh. . , , , , , . and so is a clear evidence , that god dwelleth in us , and we in him ; for the love of god is essentially of god , such love , i meane as cometh of god. . and secondly , if it do appear to be against this love , out of a pure heart ; it is also worthy to be rejected ; for what ever law , doctrine , or argument shall be proposed , to oblige men to in purity , either in heart , or life , it is without all controversie against the law of god ; for blessed are the pure in heart , for they shall see god , and men ought to keep themselves pure , mat. . . tim. . . especially in heart , for thereout cometh the issues of life . . thirdly , if it be propos'd against a good conscience , it is worthy to be rejected , as not included in the law of god. for all laws , doctrines , or arguments , whatsoever they are that would ingage us against a good conscience , manifestly grounded on the word of god , and of sound doctrine , that cannot be reproved ; we ought to reject them , and yeeld no obedience , nor approbation thereunto , either in obedience unto men , or to please them , &c. for we must not be men pleasers , nor servants of men , but obey god rather then men ; and ought to love , and therefore serve , and honor , and please him , rather then men . for all the men in the whole universe , cannot by any meanes give men liberty of conscience to commit sinne ; if their conscience tell them , and be convinced from the law of god , that they ought not to do it , as rom. . , , , , . but their consciences , will accuse , and condemne them also ; and that in the day of judgement , when god shall judge the secrets of men , by jesus christ , according to the gospel . therefore , as they cannot properly give men liberty of conscince , no more then save , and exempt men from punishment due for their sinnes against conscience ; they ought not to binde , or engage men to obedience unto any law , against a good conscience , rightly grounded on the law of god , as hath been said ; but should give men libertie , to be as strict and severe , and as carefull , and watchful , and as inquisitive is they please , how to keep a good conscience , voyd of offence both to god and men . . fourthly , if any law , or argument , or motion whatsoever , shall be made against faith ; to wit , unfaigned faith , as that we should not beleeve or trust in god , but in something else ; or that we should beleeve , or put hope and confidence in any thing else ; or that we should not beleeve whatsoever he saith , or proposeth to us in his sacred word , or biddeth us beleeve , &c. we ought to reject it ; yea , though all the men and churches in the world , would ingage us to beleeve , what they assert and resolve upon , as being most able , because wise and learned ; and because a multitude of counsellors to determine and resolve , what ought to be beleeved in such a case . yet if we certainly know , that the word of god affirmeth the contrary ; we ought to beleeve it , and to reject their resolves , and counsels and assertions , be they what they will ; and must not conform , nor comply with them , nor approve the same . but if an angel from heaven , or the whole world being become an arrian , should decree , or teach us , the arrian heresie , we should let him be accursed ; and so also for any other doctrine , then may be made manifest , as it ought to be , from sacred scripture . there is a time spoken of zach. . when men shall be so zealous against false prophets , and false prophesying , that a mans father and his mother that begat him , shall say unto him , thou shalt not live ; for thou speakest lyes in the name of the lord ; and his father and his mother , that begat him , shall thrust him through , when he prophesie , zach. . , , , , , . we must therefore resolve , to let god be true , and every man a lyar , and therefore rather to beleeve him , then all , and every , or any man in the whole world . and also we must and ought to draw neer unto god , in full assurance of faith , not casting away our confidence in god , which hath great recompence of reward ; for faith in god is of all other graces , love excepted , the most chief and principal , and the most essential ; for it is said of faith and love , that they are in christ jesus ; yea , though now in heaven . it is not said , that they were in christ ▪ to wit , when he was on earth , but that they are in christ jesus ; for when the apostle writ so of him , he was ascended already into heaven ; yea , and though he be in heaven , yet he is said to dwel in mens hearts by faith. and therefore such faith may well be called a precious faith , being so properly essential to the spirit of christ ; as that where faith dwelleth , christ also dwelleth properly and essentially , even by his holy spirit : for faith and love , which are in christ jesus , are not onely fruits , but they are essentiall witnesses of his holy spirit abiding in us : he that beleeveth ( saith the apostle ) hath the witnesse in himself : joh. . . and so he that loveth , it is also a witness that he is born of god , and knoweth god , chap. . . and that he also dwelleth in us , vers . . and that he hath given us of his spirit , vers . . and so that we are made partakers of the godly nature , pet. . . and have in some measure , even the mind of christ , and the spirit of christ , though yet but in measure , because of our finite capacities : whereas in christ , even the fulness of the godhead dwelleth bodily , or rather essentially . therefore it follows , that what ever arguments , or laws , or doctrines , make against faith , or that but tend to the weakning thereof , or that would hinder our edifying , and being built up in faith and love , which are in christ jesus ; should utterly be rejected , as ungodly , unjust , untrue , opposite , and contradictory to the law of god , and to his sacred word , which is one , and cannot be broken , nor alleged properly for such an end ; and therefore these foure rules may stand as cautions , that we admit not any thing , contrary hereunto ; though it should be urged , and presented to us , or proposed , or commanded , in the name of god ; or as being grounded on his sacred word : for it it crosse , or oppose , or would deprive us , or make void to us this end of the commandement , to wit , love out of a pure heart , and good conscience , and faith unfained ; it is false , and wicked , and that which will not stand with the law it self , and therefore ought to be rejected of all good men : and therefore with full purpose to keep to these rules , as the end also of what i do intend , i shall further propose these ensuing grounds and arguments , both as intending and tending to a reconciliation , and full agreement of the church of god , in respect of government , and the discipline thereof , as hereafter follows . ground is , that it is lawful , yea , and the bounden duty of some men , and of some women , to be more abstenious from things lawful in themselves , and to bind themselves to a stricter discipline then others need to engage themselves , or be bound unto , or be absteni●us from . reas . for it is the duty of some men , and of some women , to make themselves chaste for the kingdom of heavens sake , mat. ●● . & cor. . for the kingdom of heavens sake , that is to say , that they might be more free , both from the cares of this life , and from all carnal engagements , or disturbances , or distractions , and inducements whatsoever ; that might either trouble , or molest them , or engage their mindes , or withdraw their affections , or hinder their devotions , both of bodies and spirits , in respect of god. but that they might fully consecrate , and devote themselves , both soules and bodies , to the sacred government of his grace and spirit ; that the kingdom of god , by his grace and spirit , might have full scope and dominion in them , both of their soules and bodies ; and that they might more freely attend , and waite on the lord , without separation , or without disturbance , or cumber , or distraction , by any meanes : but might glorifie god both in their bodies and spirits : and that with all their hearts , with all their souls , with all their minds , and with all their strength , as so the law of god requires they should . for this is the measure of our love to god , that the law requires , and that christ exemplified , and commanded likewise , that he that can receive this , should receive it . and it is also the apostle pauls advice , by the spirit of god , as better for such , who can abstain that they should not marry , if they had power over their own wills ; that is to say , had they gift of continency , as matth. . , . cor. . , , . . and this also the apostle exemplified , and wished that all men were even as he himself in that particular . and thus therefore , i hope that no man will deny , but that it were better for some , both men and women ; such especially , who have the gift of continencie , to abstain from marriage , and make themselves chaste , for the kingdom of heavens sake , but that they may thus doe , it is good for such not to touch a woman , as cor. . . and yet for all this , marriage is honourable amongst all men , and is ordained of god , and some are called of god to that estate ; and do in that estate , live a holy and a blameless life . enoch walked with god , after he begat methuselah , three hundred years , and begat sons and daughters , gen. . . of whom it was witnessed , that he had pleased god , and that he was therefore translated , that he should not see death , hebr. . . and it was lawfull for peter to lead about a wife , a sister , and so for the brethren of the lord , and cephas . and zachary and elizabeth were both righteous before the god , walking in the commandements , and ordinances of the lord blameless , as luke . , . and david was a man after gods own heart , save in the matter of vriah : and yet had many wives , and concubines : and adam in innocency , before he sinned , had his wife , and was commanded to be fruitfull , and multiply , and replenish the earth , &c. and how else should men be multiplied , and succeed , &c. but by means of procreation , as god hath ordained , and appointed , and called men ; as doubtless , he hath , some after this manner , and some after that : for it were a wicked antichristian doctrine , to forbid to marry , or to command to abstaine from meats , which god hath commanded , to be received with thanks-giving , tim. . , , . but such who are so called , and inclin'd for marriage , are not very suitable for consociation with such-as make themselves chaste , nor they for them , in these respects . . and secondly , it is lawful for some , to give all their goods unto the poor , and to give their bodies to be burned , cor. . . and in case , when called of god , and required so to do , it is their duty . for the young man in the gospel , ought to have done so , as christ advised him , that he might be perfect . and it had been good for him so to have done ; for in consideration thereof , he might have had treasure in heaven , and have followed christ , math. . . and also , whosoever will save his life , ( when christ calleth him to part with it ) shall lose it ; but whosoever shall lose it for his sake , shall finde it , math. . , , . and math. . , , , , , , , . and it is lawfull for such , who are of one heart , and of one soul , to have all things common , and not to title , or claime any thing , that any of such possesseth as his own , acts . . but such , amongst such , as are possessors of lands , may lawfully sell them , and bring the price thereof , and lay it down at the ministers feet ; that distribution may be made unto every man , ( amongst them ) according as he hath need ; as vers . . . . but this community is only proper amongst such as are of one heart . and yet for all this , he that provideth not for his own , especially them of his houshold , he is worse then an infidel . and riches are given to some , as great blessings ; as to abraham , and david , and salomon , and joab , &c. and it is a more blessed things to be a giver , then a receiver . and men have a true and just propertie in their own goods , or estates , as acts . . and it is in their own power , neither ought any to be compelled to such community of goods , and estates ; nor to distribute and communicate , but as they doe it freely , of their own voluntary minds without grudging , or any impulsion , as of necessity , either to the poor , or to the ministery , as gal. . , , , , . and cor. . , , , , , &c. and the apostle moved them ; not as speaking by commandement , but by reason of the forwardness of others , and the example of christ , who being rich , for their sakes became poor ; that they through his poverty might be rich , as chap. . , , , , , , , . and that supplying each others , there might be equallity , as vers . . . as doubtless , to such who are mutually affected , it is no more , but equal , and therefore a duty , but otherwise not , but were a sin . . it is lawful for a man to beat down his body , and to bring it in subjection , by fasting , and by labour and travaile night and day , as cor. . , , , , , &c. it is not unlawfull to fast often ; yea , twice in the week , like the scribes and pharisees . yea , it is lawful for man and wife to defrande one another , with consent , for a time ; that they may give themselves unto fasting and prayer , so they come together again ; that satan tempt them not , for their incontinency , as cor. . . and they that do thus , doubtless may see cause for it , why they should fast ( sometimes ) when they give themselves unto prayer . as first , because when the stomack is empty , the whole strength of the soul , and spirit , is set at liberty ; ( it not being bent and imployed in digestion of meat . ) that with full bent of all the powers , and faculties , both of soul and body , they may strive and wrestle with god in prayer , and be the more faithfull and confident ; and the more capable and apprehensive of spiritual understanding : for when the stomach is burthened and cloyed with meat , the strength of the spirit is necessarily engaged , for digestion of the same ; and makes the minde drowsie , and dull , and the more uncapable , and unfit for communion and fellowship with god , and for the presence and power of his holy spirit , working therein , and acting , and exercising , and inlarging the same , according to his will ; making request for the saints , according to the will of god , even with sight , and groans , that canned be expressed . it is therefore meet , upon serious occasions , of seeking unto god , that we fast and pray , with fulness of devotion , and fervencie of spirit , if we would obtain . and secondly , in regard that some things are not attainable ; some kind of devils not cast out , but by fasting and prayer , mar. . . which cleerly implies , that fasting and prayer jointly , are more powerfull and prevalent with god , then when severed , as prayer only . and yet for all this , it was lawful for peter , and the rest of the apostles to eat and drink , &c. and who could eat , or who else could hasten unto outward things , more then wise salomon , who seriously concludes ; that there is nothing better for a man , then that he should eat and drink , and he should make his soul to enjoy the fruit of his labour ; and this he saw , that it was of the hand of god. for god giveth to a man that is good in his sight , wisdom , and knowledge , and joy ; but to the sinner , he giveth travaile ; to gather , and to heap up , that he may give to him , that is good before god , eccles . . , , . and the lord jesus , even christ himselfe , as his own words do plainly declare ; that contrary to the practice of john the baptist , he the son of man came eating , and drinking , eating bread , and drinking wine ; insomuch that they said of him , behold a gluttenous man , and a wine-bibber , a friend of publicans and sinners , luke . . and the disciples of john fasted often , but his disciples fasted not whiles he was with them . and therefore it follows ; that as there is diversities of gifts , and of administrations , and operations given out by the self same spirit , dividing to every man severally as he will. even so accordingly , men are called of god , one after this manner , and another after that ; and have so also their proper gifts of god , as cor. . . and as god hath distributed to every man , as the lord hath called every one , so he ought to walk , for so the apostle ordained in all churches , as vers . . and therefore it follows , that it must not be expected , that every man should be alike absteneous from the things of this life ; not bind themselves to so strict a discipline , both over their bodies and minds , &c. as some others , both will , and can , and ought , to doe . . the apostle paul , after the most strict sect of the jewish religion , he lived a pharisee ; which clearly implies , that at least , there were three that were several sects of the jewish religion ; of which the pharisees were the strictest ; and yet they were all religious men , and of the true religion too : there were scribes , and pharisees , and saduces , and all religious and zealous also in their own wayes , and according to their own traditions , and doctrines ; though they something differed amongst themselves ; yet they were all tolerated by the civil state ; and the civil state was not reprehended either by john the baptist , or by christ himself , for such toleration : but their false doctrines , and covetousness , and hypocrisie , were reproved , and sharply too . . consequence , and therefore it follows , that all ought not to be compell'd to engage themselves , to so strict , and holy , and severe a discipline , as ought to be tolerated , and practised by others who can embrace , and freely engage to endure the same , considering these grounds before named . . and secondly it follows , that a stricter discipline ought to be tolerated by the civil magistrate ; that such who please , and can freely accord , to engage themselves to the exercise thereof , ( amongst themselves ) may have liberty to doe it : provided they offer not to inforce their way . then ought to be imposed , or made as a general , and binding rule , or way of government , to which all must necessarily be ingaged in or bound unto . reason . for it is the duty of some men , as hath been said , to bind themselves to a stricter discipline then others need , or ought to doe . the one being qualified , through the grace of god , and fitted for it ; and so manifestly ingaged and called of god , so to doe : but the other not qualified ; nor so disposed , through the grace of god , are manifestly , engaged , and called of god , to the quite contrary , as in these foure instances , above written . . concerning chastity or marriage . . concerning community of goods , or claiming of propriety . . concerning fasting , or eating and drinking . . concerning being of the strictest sect of the true religion , such as was the pharsees ; or of one more remiss , such as was the scribes . but it will be demanded , how these may be applicable to the matter in hand ? i answer , that as the case stands betwixt man and man in these particulars ; so it doth also betwixt church and church : for they are all governed by the same law , and by the same spirit , and the case is the same in every respect ▪ . for such who make themselves chaste for the kingdom of heavens sake , it is good for such not to touch a woman , as cor. . . and therefore they ought to be carefull how they carry themselves in such respects . and it is not lawful for such to marry , if they so resolve , and know they have power over their own wills , as hath beer said before . even so a church being rightly constituted , and having divine power , and authority given her , through faith in god , and the lord jesus christ : and that desires to be presented , as a chaste virgin onely unto christ , and to be governed by him . it is not lawful , for such a church , or at least , not good for her , to binde her selfe , to be subject to the vote , or power and jurisdiction of other churches that are not constituted as a chaste virgin onely unto christ ; and to be ruled by him , and by his word and spirit . or if they be not resolved , to be as chast as she , and as fully subject to the rules , and laws , and waies of christ , but think they ought to consociate with such , who are more loose in their doctrine , and government , and ways , &c. which as yet she cannot resolve to do , upon any principles she hath yet received from christ her head . and there is a resemblance nto a little remarkable , held forth to us by the holy ghost , betwixt the husband and wife , and christ and his church , ephes . . . &c. both of them , being bound to be subject alike , though yet in the lord. and as it is so , that there is cause of jealousie , that some women will not continue chaste . so there is cause of jealousie , that some churches will not be espoused unto one husband : that they may be presented , as a chaste virgin to christ ; but their minds will be corrupted from the simplicity that is in christ , as cor. . , , . secondly , as it is with a man , as hath been said , so it is with a church , in the second particular : for , if a particular church shall amongst themselves , being of one heart , and of one minde , have all things common , and none of them claime propriety of goods , as meerly his own ; but that they may be distributed , as every one hath need . as so it is lawful , if they can so agree , and do it freely without grudging , or repining : yet it were unlawful , and a folly , and madness , to joyne themselves so in community of goods , to such in whom they could not expect the like community , they being quit of a contrary minde , and heart , &c. like ananias and saphirah , covetous and hypocritical , and only ayming at carnal ends . thirdly , and so likewise , as it lawful for a particular man , to give themselves much unto fasting and prayer , as hath been said . even so it is likewise , for a particular church , if they so agree amongst themselves , to give themselves much unto fasting and payer , as in their apprehension , they shall think they have cause ; for the good of their soules , in general or particular . where it may be on the contrary , some other churches , in their apprehensions , have more cause of thankfulness ; finding for the present , that the bridegroom is with them . as so for this reason , the disciples of christ fasted not , whereas the disciples of john fasted often . and why then , should churches of different judgments , in these respects , be bound by authority , all to rejoyce , or all to mourn , and fast , and pray , at the same times , and no more frequently ; but as all can agree , so to humble themselves . and how should it chuse , but ingage men to hypocrisie , save only in case of some general judgment , of which we are certain , that all are sencible and affected with it . and fourthly , and lastly , as it is lawful for a particular man , to be of the strictest sect of the true religion , such as were the pharisees . so it is lawful for a particular church , to be of the strictest way , in respect of government , doctrine , and discipline , that can be devised , or made good from scripture , as lawful , &c. and the magistrate ought not to enforce her , to conform unto any churches , that are more remisse and loose , or careless , or not so strict , or careful , and conscientious , as they ought to be . though i will not deny , but the magistrate ought to tollerate , such who think they ought not to be so strict , as well as the other . for as all good men whose general bent , is the glory of god ; cannot attain such measures , or degrees of grace , and wisdom , as of faith and holiness , and of zeal , &c. one as another . even so all churches , though they be true churches , cannot possibly attain , to be so rightly constituted , and so severe , and strict , in discipline , and government , and doctrine , &c. as others can , though the stricter , the better , in some respect , as i shall hereafter shew ; though in some things to be over strict is a foule fault . the one conceiving , that they ought to proceed , according to the rule of charity , and the other of certainty . the one expecting , but faith historical , in their admissions ; but the other searching , for faith justifying , such as appeares by works , in all such whom they doe approve . as there is strong arguments , that might easily be produced on both patties , even from sacred scripture , that it is not easie to reconcile . i hope , they will not say , that either of them yet , have clearly demonstrated , from sacred scriptures , their owne resolves concerning baptisme : i shall therefore , it may be , propose betwixt them ; something of that . but from these precedent grounds , first , it is clear , that these conclusions , will justly reprove , and , i hope , convince , both the independents , and presbyterians ; in that they do not labour to accord , and love , and strive to live and carry as bretheren , and communicate together in all the ordinances , as bretheren ought , and as occasion serves . but the one striving to enforce conformity to their wayes , and rules , and principles , &c. to which ( in conscience ) they , it may be , are engaged . and the other , blaming , and condemning them , as too remisse , and not so upright and conscientious , nor walking by so just and strict a rule , in constitution , government , and discipline of the congregations , as they ought to do , and as they are resolved to engage themselves , and therefore seek for liberty so to do . by this means they fall at varience , and fall out by the way , and about the way , though they be bretheren , and so doe know , and acknowledge each other . and first then , let them both consider , this falling out by the way , is not ( like ) as they were bretheren , for by this saith christ , all men shall know that ye are my disciples ; if ye love one another . is this like love , which is the end of the commandement , as is before proposed , even thus to bite , and devoure , and destroy one another ? and all because that both parties , but seeing in part , and knowing in part , and understanding in part , are of different judgements . as so they are likely as yet to be in some thing or other , whiles it is so with them , as that they are not perfect , till that which is in part shall be done away . and what then , will they never agree , till they all be perfect ? will they never love , till in every particular , they be of one judgment ? but it will be objected , that men who think themselves in a right way , and others wrong ; and holding forth their arguments from cleare scripture grounds that are sufficient to convince themselves : they are apt to think that the other are obstinate , and that they see , and will not see , nor acknowledge the truth : so that they cannot chuse but be in a great measure out of charity with them : as accounting them perverted , and men that sin , being damned of their own consciences . answ . i answer , that if we can know for certain , after once or twice admonition , that men sinne , being damned of their own consciences , it is a foule thing , such ought to be rejected , tit. . , . but such must be known to be hereticks , and obstinate , &c. and therefore observe the nature of love in this kind , that we be not censorious , and too too injurious , in judging our bretheren in this kind . for charity , ( saith the apostle ) suffereth long , and is kind : charity envieth not , nor vanteth not it self , nor 〈◊〉 it pufft up : doth not behave it self unseemly ; seeketh not her own , is not easily provoked , thinketh no evill : rejoyceth not in iniquity , but rejoyceth in the truth ; beareth all things , beleeveth all things , hopeth all things , endureth all things , &c. cor. . , , , . and seeing that all these are natural properties of that love which is the end of the commandment : let us try our selves by all these properties , whether we have behaved , and carried our selves accordingly towards such , before we censure , and let our hearts loose , to reject and oppose , and deal with them as enemies of god. we ought not to hate , nor to deal with such as enemies at all ; but to love , and pitty , and pray for them ; and acknowledge them brethren , and admonish them as brethren , though they seem to walk disorderly , and obey not the word even of god himselfe in some things , thess . . , . and mat. . , , , , . though i doe confesse , that if any man love not the lord jesus christ , he ought to be held even in execration , if it manifestly appear . and we ought to contend earnestly for the faith which was once delivered to the saints , jud. . and we should stand fast to our christian liberty wherewith christ hath made us free , and not be entangled again with yokes of bondage , nor suffer men to rule over us at their pleasure , according to their own fancies , or arbitrary wills , not submitted to the laws of god ; nor holding to the head , and to the foundation , &c. coloss . . . and chap. . , , , , , , , , , &c. but still always , with due respect to their persons ; as pittying their ignorance , weakness , infirmities , failings , and imperfections that we discover in them . as considering our selves , lest we also be tempted , and that we also have been in like condition , in one particular respect or another ; having been erronious , and misapprehensive , and offensive unto others , in such respects : for who that lives , but if he will examine , he may remember that he hath erred from the truth , in some thing or other : and been reduced and convinced by others ; or by searching of the scriptures have seen our selves ( as of our selves ) subject to all , or to any error . and that we ought to acknowledge , that it is of grace , and the gift of god ; that we are sufficient , or able to know or understand any thing of the things of god. and why then should we be high minded , and not rather fear , least we also fall , or fail , &c. of the grace of god ? or why then should we be too confident , either that we do not , or that we cannot err ? and if we do not expect , that men should think so of us , why are we so angry , that all men are not just on our minds ? and that they will not follow us , nor conforme unto us , just in our wayes ? doth it not imply , that we think of our selves above that which is meet ? to wit , that we cannot erre , and expect that others should thinke so likewise . and what is this lesse then the pope , that antichrist , and the church of rome challenge to themselves ; and by reason thereof exalt themselves above the magistrates , above all that is called god , or that is worshipped ▪ &c. whereas on the contrary part , it is manifest , that the generality of the whole christian world , hath erred iexceedingly : was it not once said , that the whole world was become an arrian ? nay , were not all the opposers of the arrian heresie , in an error likewise , both one and another ? to wit , those that maintained , that the trinity of persons was one substance . for though the trinity of persons be one and the same in essence , yet they are not one substance , for the blessed deity is all essence , as the scripture is clear , exod. . . i am that i am : to wit , that he [ is , ] is all essence . but no proof can be made from scripture ground ; that the invisible god is any substance at all , but an infinite essence , and not locally circumscriptible , as all substance is : but unlimitably existent ; filling both all place , and every substance , both in heaven and earth , and infinitely beyond them on every side : circumventing all things , and filling all things , even from the very top of the highest heavens , to the middle , and bowels or center of the earth : and yet he himself is not cirumvented , with any thing at all ; no , not with [ place ] it self : in which , as phylosophers speak , all things stand : but is infinite and unlimitable , without circumference , and without center ; the heavens of heavens are not able to containe him , but he filleth all things : as the scripture is clear , and as might evidently and convincingly also be made to appeare to any rational man , by reasons and arguments , drawn from the motion and government of all things , and constant course , and subsistence of the heavens , and of the earth , and waters , and all visible creatures : for who else is the efficient cause of their being , and subsistence , and of their motion , &c. look rom. . , , , . and psalm . . , &c. but if all may erre , and every one hath erred ; and it may be doth erre in some thing or other : then all and every particular man , ought to fear himself , lest he also do erre , and that in such particulars , wherein he thinketh , that he justly opposeth , and condemneth others : and ought to search the scriptures , and to search the meaning of the spirit , even in the scripture it self : and to be sure of that , before he be too confident , and surious in opposition , or judging of others , as hereticks , &c. he that thinketh he standeth , take heed lest he fall . he that thinketh he knoweth any thing , knoweth nothing yet as he ought to know , saith the spirit of god. then we ought therefore to put on charity , which is the bond of perfectness : and not to break off love , but upon sure grounds , that they are enemies of god , whom we so judge , and censure , &c. but for more punctuall applycation of these precedent conclusions unto both parties , to wit , to the independents and presbyterians , i shall briefly assert these cleare consequences from the aforesaid grounds : first to the one , and then to the other . and first then , to the presbyterians i assert as followeth , in behalf of the independents . . that it is lawful yea and the bounden duty of some men , to binde themselves to a stricter discipline , then others need or ought to do : the one being quallified , through the grace of god , and fitted for it , and so manifestly ingaged , and called of god so to do , for the time present , whiles they think they ought . . to the independents , that the presbyterians not being so qualified , or disposed , or called , through the grace of god ; but manifestly ingaged , to the quite contrary ; and as is it were bound in spirit , within their own sphere , or place , or calling , or way , &c. ought so to continue , whiles they think they ought , till they be convinced from scripture grounds that it is their duty ; and that they are called of god , to a stricter rule , and way of discipline , then they yet do practise ; or can freely embrace , or engage to indure , as witness the foure precedent examples . consiqu . and therefore it followes , that a stricter discipline ought to be tollerated , by the civil state ; that such who please , and can freely accord , to engage themselves to the exercise thereof amongst themselves , may have liberty to do it : provided alwaies , that they do not offer to inforce others unto their way : but only the freedom , and liberty of themselves , and of their own , &c. then ought to be imposed , and made as a general , and binding rule , and way of government ; to which all must necessarily be ingaged in , or bound unto : as hath been said before . object . but it will be objected , seeing i propose this assertion to the presbyterians , in behalf of independents ; that it will be necessary , that i shew wherein the independents rules , and ways of discipline , are stricter then theirs ; for they are generally accounted , by the presbyterians , more remiss and loose in many respects ; giving way for libertie of all religions , without controule by the civil state , as so they speak of them . answ . i answer that their rules and principles , according to which they engage to act , are manfestly stricter , and lawfully too , in divers particulars , wherein i shall briefly instance : and wherein i thinke they are likewise ingaged , in duty and conscience so to do , though i will not deny , but many presbyterians are ingaged in conscience , to do the contrary , and are fully perswaded , that they ought so to do for the time present . . and first , they are stricter with whom they incorporate , and joyn themselves in church policy : and so far forth , as any particular church is politically joyned , for the government thereof , and for the good of the body in every respect . a church can never be too strict , but the stricter the better : and the more likely it is , to be well ordered and governed , and built both in faith and love , and all other graces and vertues whatsoever ; that may tend for the benefit and good of the whole . and therefore , their principles are to admit none to be incorporated with them , but men of approved fidelity : because according to their princples , they having liberty , and power in all church affairs , that are of joynt concernment , and that respect them all , as in elections , or ejections , admissions , or deprivations , receptions , or rejections ; receiving in , or casting out , from amongst themselves , they all having interest , as members of the body , have liberty , and power , for vote , or sufferage , as they are bound in conscience , and can see just cause , and render a reason of their faith , hope , or desires therein ; grounded upon scripture evidence , as so they ought to have . they , i say , according to their principles , having this power and liberty , &c. are bound to be strict , with whom they incorporate and joyn themselves : lest by sway of vote ; things should be carryed antichristian-wise , to the dishonour of god , and of the church , &c. by male administration of all the ordinances that concern them all , to be carefull of in the sight of god. for if men be admitted to have vote in election of ministers , and elders , and deacons , &c. that are not approved , for ficelity and fitness , to discern , in some good measure , whether they be men of good and honest report , and full of the holy ghost , and of wisdom , suitable for such a place ; they may cause the election and approbation of such as will defile the church with corrupt doctrine , and unsound principles , and ways , and manners , to their own destruction . and therefore all that are accounted to be truly religious , are not fit to be incorporated , as members of the body , to have liberty and power in such respects , till they come to ripeness and maturity of judgment in spiritual respects : in like case , as the levites , though they all were given as a gift unto aaron and to his sons , to do the service of the tabernacle of the congregation , yet they were not to administer and wait on the service of the tabernacle , but from twenty and five years old , and up wards : and from the age of fifty years they were to cease waiting on the service thereof , and should serve no more , as numb . . , , . clearly implying , that onely in case of ripeness of judgment , and ableness , and fitness , for such a business , they ought to be used , and admitted , &c. but not otherwise , least they spoyl the government , of discipline , and service , that belongs unto them : however , notwithstanding , all that are accounted to be truly religious , ought to be admitted unto all the ordinaces , yea , even to the sacrament of the lords supper , though never so weak in understanding and knowledg , as all the levites , even during their minority ; yet aaron was appointed to bring them with him , for they might be present , though they did no service : and through they might not administer , and do the service of the tabernacle , yet they might be admitted to come neer with the rest , and to offer for themselves , though not for others , as the rest of the priests , as numb . . , , , , , & chap. . . so that whatsoever concerned but themselves onely , they might come neer , and approach to do it , ( whereas no stranger might intermeddle ) though they might do no service that concerned the tabernacle , till they came to years : but of this more fully in another place . . and secondly , as they are stricter with whom they do incorporate , and joyn themselves , for these respects : even so , for the same ends and respects , they are very strict and conscientious , and ought so to be , that all that are found , and known to be men of approved fidelity , should thus incorporate and joyn themselves ; i say , their principles are , that all ought so to do , that live not too remote , but within convenient bounds , and in convenient numbers , for frequent assembling of themselves together : and to engage themselves in covenant unto god , in these respects , and unto all brotherly and christian duties , for better security , and deeper engagement , both to god and men , not to deal unfaithfully in all such business , as concerns them all , but without partiality , or respect of persons , as before god , and the lord jesus christ , and the elect angels . and all the account will be little enough , in things that concern the good of their souls , and the souls of posterities , that may yet succeed , to the end of the world ; for whom they ought to provide , and be careful for , that the gospel of peace , and of glad tydings , and all the ordinances , might be preached and administred , when they are gone in power and purity , as well as to themselves : and to beware of dogs , and evil workers , and wolves , &c. and as much as possible , to keep them out , least ungodly men , being crept in , should turn the grace of god into wantonness &c. and this gospel of peace , being a pearl so invaluable , as it were easie to shew , in every respect , can never be guarded with too great security , or deep engagement , nor too strictly kept from being soyled or defiled with the hands of men and though it be true , that the men of this world are wiser in their generations , ( and for conservation of their own liberties , priviledges , pearls and estates , and to confirm and secure them , even to their posterities after them , if possible for ever , ) then the children of light , as luk. . . mat. . , . and may justly also rise up in judgment , and condemn our folly and carelessness herein : yet no man will say but that the children of light ought to be as wise in their generations , and in their precious things , and in the things of god , and that concern their souls , for so we ought , even to be wise as servants , though innocent as doves . and therefore to incorporate such as stand approved , and are men of fidelity , within convenient bounds , is doubtless the duty of all , and every such , in times of liberty , for publique administration of the ordinances of god , and for government and discipline : and in times of persecution , at the least privately , they ought so to do , without being restrained by the civil state , and limited , and kept within parochial bonds , against their christian liberties , and duties also , both to god , and men . . and thirdly , the principles of independents are stricter and neerer to the scripture rules for edifying of the church ; they do not limit the holy one of israel to speak in publike by the learned onely : for first , as the apostle saith , the manisestation of the spirit is given to every man to profit withal . cor. . . assertion . from whence it naturally and manifestly flows , that to whomsoever the manifestation of the spirit is given , it is given to such to profit withal . it is objected . that the manifestation of the spirit are not so evident and perspicuous in these days , as in the primitive times ; and the witnessing thereunto by miracles is ceased , and therefore we may easily be deceived ; especially such who are unlearned and unstable , are easily deceived . ans . . i answer first , whether any now adays hath the manifestations of the spirit , yea , or no ; yet this assertion is true , for it doth not assert either . ans . . secondly , i answer , that if the manifestations of the spirit be not evident and demonstrable in these days , how can even the learned ministers preach as they ought , and as the apostles did , in the clear evidence and demonstration of the spirit , and of power , that so mens faith might not need to stand in the wisdom of men , but in the power of god , cor. . . . ans . . thirdly , though for want of the witnessing thereunto by miracles , those who are carnal and do not beleeve , cannot discern the manifestations of the spirit , and the power of god , whereby men speak , as vers . , . yet for all that , they may speak wisdom among them that are perfect ; yea , even the wisdom of god in a mystery , even the hidden wisdom , which god hath ordained before the world unto their glory ; and those secret mysteries , which eye hath not seen , neither ear heard , &c. which god hath prepared for them that love him , he doth reveal unto such by his spirit , vers . , , , to . consequence . such therefore , though they be unlearned in the tongues , ( i mean ) who having received the spirit of god , are thereby spiritualiz'd , may discern all things , as vers . , . yea , even the deep things of god. therefore it follows , that the manifestations of the spirit may be evident and demonstrable , even now in these days , to such who are spiritualiz'd through faith in god , though not to the carnal or worldly &c. who do account these spiritual things foolishness , as vers . . and wanting an eye of faith , cannot discern them ; because they are invisible : for as the light of the body is the eye , matth. . , . so the light of the soul , whereby , and where-through it understandeth , or discerneth spiritual and invisible things , is the eye of faith. for as god himself being invisible , is only seen , or comprehended , and known through fatih : so are also the things of god , undiscernable without faith , heb. . quest . . but in what particular gifts , or qualifications , or administrations , or operations , are the manifestations of the spirit of god , and of power , evident and demonstrable in any that are not learned in the tongues , now in these days ? answ . i answer , that many of those , yea , and the chief of all those , that are reckoned up by the apostle , and are by him asserted , as manifestations of the spirit , cor. . , , . and chap. . . are doubtless evident , and demonstrable in some unlearned in the tongues , even in these days . as . the word of wisdom . . the word of knowledg . . faith. . prophesying ; to wit , in speaking unto men , to edification , and exhortation , and comfort , which is the chief of all . . discerning of spirits . . interpretation of scriptures , that are dark and mysterious , and generally not understood . quest . . but may not some men , by means of good education , attain to a great measure of wisdom and knowledge , even in spiritual things : and so to the word of wisdom , and of knowledge , and to speak unto men to edification , and exhortation , and comfort ; and yet not have the spirit of god , nor his power evidently demonstrable , as is asserted ? answ . i answer , no : for the natural man perceiveth not the things of god , neither [ can ] he know them , saith the apostle , because they are spiritually discerned . and therefore he neither can know them , nor speak of them feelingly , and apprehensively : but only theoretically ; according to the largeness and capacity of his memory : as he hath learned , and is grounded in the principles of religion , and of faith , and doctrine ; as it were in a catachetical child-like manner ; who can keep to the words , but know not the sence ; and doe by art of memory , speak in the same words , and phrases , and manner , and form of doctrine with others . but as for feeling apprehension , and spiritual understanding , and knowledge [ indeed , ] of what they speak ; they are utterly uncapable , whiles they want faith . and this is easie to discern , by their coldness on the one hand , or their zeal on the other , in delivery thereof : and by their emphatical , or loose and light expressions , and arguments , and motives , and meanes &c. it is easie to discern , whether a man speak in spirit , that is to say , whether it come from the heart , and affection ; or but from the brain only . neither is it easie to counterfeit hearty affection , but it may easily be discern'd , that it is but forc'd . a very ideot may , by strength of memory , speak the bare words of a sermon , and rabble them over ; but he cannot keep to the distinct sense of every period , according to the proper intended emphasis , or meaning thereof ; but may by improper periods and interceptions , make the sence seem quite contrary to what it is indeed : but a man that understands it , and is apprehensively affected , according to it , can expresse it suitable to the true intent and meaning thereof . even just so it is , betwixt men that are spiritual , through faith in god ; and such as are carnal in all their expressions , concerning spiritual things . obj. but though it be difficult , and hard to counterfeit , yet it may be done ; so as few , or none , can discern , but they are as spiritual and as sound as others . qu. what notes therefore is there to prove , for certain , and that will evidence , and demonstrate indeed , that it is the spirit of god , that speaks in such , miracles excepted ? ans . there is many notes , by which men may be known , to speak in the spirit , and by the spirit of god. but some are more certain and infallible then others . i shall therefore instance , in some of the most certain : and those that on purpose are given out , by the spirit of god , as evident demonstrations , of the same spirit , and of power , &c. . and first , that note given out by the lord jesus christ himself , is an evident demonstration , that men are sent of god , and come not of themselves ; to wit , seeking his glory , ( if that do appeare ) for saith christ , he that commeth of himself , seeketh his owne glory ; but he that seeketh his glory that sent him , the same is true , and no unrighteousnesse is in him , joh. . . their zeal therefore for the glory of god , and self-denial , is a manifestation of the spirit of god. . that , joh. . . the thief commeth not , but for to steale , and to kill , and to destroy . but the good shepherd 〈◊〉 that they might have life , and have it more abundantly , to wit , spiritual life ; so that a desire will appear in the good shepherds ; that the sheep of christ might have a spiritual life , through faith , and that they might be edified and built up further in the same faith , even from strength to strength . and rather then saile of this their ends , they will not stick to lay down , even their lives for the good of their sheep , as vers . . but will continue to build them up further in faith , and love , which are in christ jesus : as vers . . . the wisdom which is from above , is first , pure ; not dark , and confused , darkning the councell with words without knowledge , but pure words , psalm . . . . it is peaceable ; not wrangling , and froward , angry , and contentious . . it is gentle and meeke ; not sowre , and proud , and harsh , and furious . . it is easie to be intreated ; not self-willed , and obstinate , obdurate and implacable , but ingenious , and tractable . . it is full of mercy , and good fruits , both in word and deed : and not cruel , and unmerciful , pittiless , and careless of doing good ; neither to the just , nor unjust . look jam. . . . it is the property of the holy ghost , when he cometh , or by whomsoever he speaketh , to convince the world of sin , of righteousness , and of judgement , joh. . . . and to lighten things that are hid in darknesse : and make the councels of the hearts manifest ; as cor. . . and chap. . , . the first , by a clear unfolding , and interpreting of sacred scriptures , that are dark , unto others , and not formerly opened : and this of all others , is the most manifest evidence of the spirit of god. and secondly , a speaking to the heart , and to the souls and consciences of men ; discovring their very thoughts , and councels : and approving themselves , to every mans conscience in the sight of god. . their comming to the light that their deeds might be made manifest , that they are wrought in god , is a cleare evidence , that they do truth , as john. . . their end appearing to be such , that they meane no falshood . . their shining forth as lights in the world ; and holding forth the word of life , phil. . . . yea , even the faithful word , that cannot be reproved : and making it manifest ; as they ought to do : for therefore they are called , the light of the world : marth . . . for all things that are reproved , are made manifest by the light : for whatsoever doth make manifest , is light , ephes . . , . but the chief of all these particulars , is a cleare understanding , and knowledge of god , and of the sacred scriptures , and of the secrets and miseries of the kingdom of god ; for without all controversie , great is the mystery of godlinesse , as the apostle saith , coloss . . . , . rom. . . ephes . . . tim. . . tit. . . . pet. . . reas . for to them that are without , and unbeleeving , all things ( saith christ ) are done in parables , luke . . and mar. . , . matth. . , , to . how much more then are the secret mysteries of god , and of christ , and of our spirituall union , and communion with him ( which is onely spiritual , through faith and love ) parables and misteries unto all such , who have no knowledge of god at all ; but only as they have heard of him , by the hearing of the eare ; or barely theorettical , without an eye of faith. consiq . therefore it follows ; that he that speaketh understandingly , and apprehensively of these secret mysteries ; doth evidently demonstrate , that he speaketh by the spirit , through the power and grace of the spirit of god ; who onely revealeth , and giveth understanding of the things of god ; as hath been said : so that it is manifest , that it is not they that speak , but the spirit of their father that speaketh in them . and by how much more they shall lighten things , that are hid in darkness ; and make the councels of the hearts manifest , as cor. . . by the cleare unfolding , or interpretation of sacred scripture , and of the secrets thereof ; especially such as are dark and mystical , and hid from others ; or that have not formerly been explained , and opened ; or not convincingly , as a cleer result , producing an infallible assent . by so much the more evident , and demonstrable it is ; that it is not they that speak ; but the spirit of their father that speaketh in them , matth. . . . yea , that they are sent to speak , or to declare those things , being thrust forth , even by the spirit of christ who dwelleth in them ; and being lord of the harvest thrusteth forth labourers into his hanvest . for how is it is possible , that things that are hid from the wise and learned , should be revealed even unto babes , and to the foolish , &c. ( in respect with this world , ) if they were not inspired , and revealed unto them by the spirit of god , seeing they have not learned them by humane documents , but from god onely . object . but it will be objected , that it were immodesty , yea presumption , and a tok●n of spiritual pride in men , if they should so much as acknowledg , much less affirm , that they are taught of god , and that immediatly , by the inspiration of his blessed spirit ; and that it is not they that speak , but the spirit of their father that speaketh in them : but especially for unlearned men , that are but as babes , compared with the wise and learned , it were a shameful thing in them to do it , above all compare . answ . i answer , if they understand and know such things as have been said , even the secrets and mysteries of the kingdom of god , which they have not learned , not bin taught of men . to whom then should they ascribe the glory ? ought they to ascribe it to their own wisdom ? dare the learned ascribe their spiritual understanding , and knowledge of god , and of the things of god , either to their own wisdom , or their learnedness in the tongues , which a carnal man may attain unto , that can know nothing of the things of god , as hath been said ? were this to give god the glory , and to do it as of the ability that god administreth , that in all things god might be glorified ? were this to speak as the oracle of god , and in his name ? pet. . . might not such justly expect the judgment of herod , to be struck with an angel of the lord , and to be eaten up of worms , because they give not the glory unto god of what they do or speak , in his sacred name , that is good , or excellent , and true &c. and it is doubtful , at least , that such who utterly exclude all that are not learned in the tongues , i mean , from speaking unto men to edification , and exhortation , and comfort , or from any ministration in the name of god in publique , especially that they thereby intimate , that their abilities for spiritual ministration are onely attained through learnedness in the tongues ; for how else durst they be so bold , as to limit the holy one of israel , that he shall not speak but by the learned onely ? object . but it will be objected , that speaking unto men to edification , and exhortation , and comfort , is not properly to prophecy ; for prophecying is properly foreshewing of things to come , though such who prophecy , do ordinarily also speak unto men to edification , &c. as well as prophecy of things to come . ans . . i answer , first , that they that edifie the church , build them up in faith ; and faith is of things invisible , and chiefly of things to come ; for faith is the ground of things hoped for , and the evidence of things not seen , heb. . . and therfore edifying , or building men up further in the true faith , and giving them better evidences and grounds of things hoped for from sacred testimonies , is , of all other , the chiefest prophecying , and most useful , powerful , and comfortable , for giving life to the souls of men , both in this life , and in the life to come , spiritual life i mean , even joy and comfort unspeakable and full of glory , see joh. . . . and joh. . , , . yea , for perfecting of the saints , as eph. . . to . . and as for the other , as of foreshewing new things to come , as agabus prophecyed of the dearth and famine over all the world . though it be a part of prophecying not so ordinarily attainable , and more difficult in these days , yet it is not so needful nor useful as the other : and though it be a more certain and evident demonstration of the sacred spirit inspired into such , when the thing is accomplished and come to pass ; yet that part of prophecying which the apostle commends as the chief of all , to wit , speaking unto men to edification , &c. is both far more profitable , and a clearer evidence ( for the time present ) of the spirit of god , then the other is . and therefore i say , first , it is the most present evidence , and most immediate demonstration of the spirit , and of power , because foreshewing of things to come is no present and immediate evidence of it self , till the things be come to pass that are in truth foreshewed ; though it is true , that foreshewing of things to come , is the very complement and perfection of prophecying , and the most visible demonstration of the spirit of god , as deut. . . and joh. . . when the things are accomplished . . but , secondly , yet this prophecying intended by the apostle , is the most useful , and the most profitable of all other gifts , for the edifying of the church : and therefore saith the apostle , follow after charity , and desire spiritual gifts , but chiefly that ye may prophecy . cor . . and the reason is rendered vers . . because he that prophecyeth , speaketh unto men to edification , and exhortation , and comfort : which is the chief end of all gifts ▪ for all that are zealous of spiritual gifts , should seek that they might excel to the edifying of the church , as vers . . although the gift of tongues , and so also foreshewing of things to come , is a more evident demonstration to convince them that beleeve not , as vers . . yet look the end of all gifts , as cor. . . ephes . . . pet. . , . rom. . , , . for [ that ] should be our end . but prophecying , saith the apostle , serveth not for them that beleeve not , but for them that beleeve , vers . . and therefore is of greater and more profitable use for the edifying of the church . but wherefore , or wherein is it more useful ? the apostle answers , and brings it in as a reason , to wit , for he that prophecyeth , speaketh unto men to edification , exhortation , and comfort . consequ . and therefore it follows , that speaking unto men to edification , and exhortation , and comfort , is of all other gifts the most useful , and most to be desired and sought after , and to be most esteemed , and accounted of by the church of god : and so are all such who have that gift , and do not hide it in a napkin , but use it accordingly for the same end for which it is given , whiles they keep unto sound doctrine that cannot be reproved ; and speak but according to the law and testimony , and seek but onely and chiefly hi glory that sent them ; and that they might excel to the edifying of the church , and to convince the world of sin , of righteousness , and of judgment : and if they contend earnestly , if it be but for the faith that was once delivered to the saints ; or do but stand and fast to the christian liberty where with christ hath made us free , and that they might not be entangled with yokes of bondage , not be as men pleasers or servants of men , after they are bought with a price , provided they preach nor seek any liberty at all to do any evil , either in word or deed ; nor to be contentious and disobedient to the truth of god ; i say of such , they are sent of god : and whosoever resuseth , resisteth , disparageth , disgraceth , or despiseth such , doth even the same to him that sent them : and such , of all others , ought to be hon●red , even with double honor , that both rule well , and also labor in the word and doctrine by speaking unto men to edification , and exhortation , and comfort , as hath been said . and therefore all that are in authority ought to give liberty to all them whose spirit god hath raised to build up the churches in their most holy faith , lest wrath be upon them from the lord , as ezra . , . and chap. . , , . and chap. . , . and psa . . it is therefore a matter of dangerous consequence , either to act , or so much as seem to act , or comply with such , who doc exclude all from any spiritual ministration , in the name of god , and of the lord jesus christ , yea even in publique , ( i mean ) that are not learned in the tongues ; for they exclude , it may be , such as peter and john and all the church which was at jerusalem , who were all scattered abroad , and went every where preathing the word , see acts . , . psa . . throughout . and the apostle speaking to the hebrews , tells them , that when for the time they ought to have been [ teachers , ] yet they had need to learn , &c. heb. . . reas . for what is it else , but to limit the holy one of israel , that he shall not speak , but by the learned onely , either in private or publique ? who hath told us plainly , that he hideth things from the wise and learned , that he revealeth unto babes , luk. . . reas . and what is it else , but clearly to oppose the apostles rules , given out for direction in such cases , to wit , . as every man hath received the gift , so let him administer the same , as good disposers of the manifold grace of god. and . let every man administer according to the measure or proportion of his faith. . and how dangerous is it to advise , much less to compel any man to hide his talent in a napkin , and not to suffer him to occupy with it for his masters advantage , least it be taken from him ? yea , though it be that [ man ] that hath but one poor talent , who doubtless ought to put it forth in his place and calling , as well as those that have five or more , see heb. , , to , &c. heb. . , to . &c. . and how shall those things be made known to the church that are on purpose hid from the wise and learned , and onely revealed unto babes , &c. if we cannot be content to learn them at babes , as good old eli both did , and was glad to do , at the child samuel ? and hath not god on purpose done it ; and chosen the base and foolish things of this world , to confound the wise and the mighty , &c. as cor. . , , . . and chap. . , , , on purpose i say . yea , that no flesh should rejoyce in his presence , but that he that glorieth , might glory in the lord. was not the word of the lord , revealed unto the childe samuel , rather then to good old eli : and did not eldad and midad prophesie in the camp , as well as the rest , and as lawfully too ; the spirit of the lord coming upon them : did moses forbid them till he had blessed them ; or till their callings of god should be evidenced by miracles ; as moses was , and as some do expect ; or they will not heare an unlearned man ; see john . , , . john did no miracle , though all men held john as a prophet . or shall we charge them with immodestie , for offering to preach , without ordination ? was no prophet accounted a prophet , but that wrought miracles , or was ordained by men : and learned in the tongues ? look joh. . . was not amos an herdman , and a gatherer of sacamore fruit ; when the lord took him , and sent him to prophesie ? and do not his words good , to them that walk uprightly , by whomsoever he sendeth them ? is it not lawful for the lord jesus christ , to thrust forth labourers into his harvest ; without licence from the learned in the tongues ? or doe not they that refuse , whomsoever he sendeth , refuse him ? or is it lawful to forbid any , whom he sendeth ; to preach unto men , that they might be saved ? like the wicked jewes , the salvation of souls being their chief end , as the drift of their doctrine will easily shew . is it not lawfull , for them that know the terror of the lord , to perswade men ? and should not every man administer according to the measure of his faith ; and be as good stewards of the manifold grace of god ; as hath been said , without licence , from the learned in the tongues ? and must they but only be suffered , to administer according to the measure , and degrees of their learnedness , and knowledge in the tongues meerely ? have none the manifestation of the spirit , but the learned in the tongues ? or dare we cross the apostle , and say , that the manifestation of the spirit , is not given to every man , to profit withal ? or that the chief grace and gift of the spirit , and that which is most profitable , and usefull to the church for edification ; and therefore most chiefly to be desired , is [ not ] that men might prophesie ? or what is this prophesying , that is so much to be desired , above all other gifts ; yea , above the gift of tongues ? is it not speaking unto men to edification , and exhortation , and comfort ? cor. . , . is is not preferred before the gift of tongues ? how much more then is it to be prefer'd before [ learnedness ] in the tongues ; which is onely taught by humane document ; and is not given as a manifestation of the spirit : but is that which a carnal man , that knoweth nothing , neither can know any thing , concerning spiritual things , may attain unto , cor. . . therefore learnedness in the tongues , being no manifestation of the spirit at all ; is therefore no signe , that men are called of god , and sent to preach . but he that hath prophesie , let him prophesie according to the proportion of faith . but who is this [ he ] that hath prophesie , in the apostles sence in this place ? but he that speaketh unto men ; to edification , and exhortation , and comfort . and yet further by way of directory , he giveth forth a most exact rule , to wit : quest . but how , and what order must be used ? answ . let the prophets speak , two or three , and let the rest judge : and if any thing be revealed to another that sitteth by , let the first hold his peace . quest . but why so ? answ . for ye may all speake one by one , that all may learn , and all may be comforted , vers . , , . quest . but where , and when , and in what company must this be , that the prophets may all speak one by one ? answ . when the whole church of the corinthians was come together , as vers . , , , , . and therefore also , when any whole church , rightly constituted ; as the corinthians was , are come together , they may do the like , quest . but were not this immodesty , in these dayes , when the whole church is come together in some place ; and every one hath a psalme , hath doctrine , hath a tongue , hath revelation , hath an interpretation ; that all these one by one , should be communicated for the good of the whole , as vers . , , , . all that are prophets i meane , for so is the directory ? vers . . . answ . was this the practise of the churches in the primitive times , by the apostles direction ? might all that were zealous of spiritual gifts , seek that they might excell , to the edifying of the church ? as vers . . and must it therefore now , be accounted immodesty , because it is not the custome in our churches , before these times ? yea , must it be accounted immodesty , to use the same liberty in those churches ; which are of purpose so constituted ; that the gifts of al that are so qualified , may be most useful and profitable unto all : that all might learne , and all might be comforted , and all might be edified ; as vers . . . and might grow in grace , from faith to faith , and from strength to strength , till they come to be tall men and women , in jesus christ : as psal . . . yea , that holding the head , from which all the body by joynts and bands , having nourishment , ministred and knit together , might the more increase , with the increase of god ? as coloss . . . and chap. . , . to . and why should any member of the mystical body of jesus christ , be therefore despised as uselesse , and unprofitable , because unlearned in the tongues ? hath not god himself , on purpose , so provided and tempered the body together , and given more honour to that part which lacked : that there might be no schisme in the body : but that the members might learn , to have the same care one of another : seeing the heat cannot say to the feet , i have no need of you : as chap. . . &c. to the end . proposing the usefulnesse , and propriety and necessity of every member of our natural bodies ; to be as patterns unto bodies spiritual : that all the members , in their several places , might be accounted of , incouraged , honoured , comforted , edified , and esteemed of , as they ought to be , necessary and useful for the good of the whole ; shewing that the most feeble members ought not to be despised , but , as much as in us lieth , honored and clothed with more abundant comeliness : and every one called forth , employed , desired , and deputed ( by such who can discern their proper gifts , or fitness and abilities , for the necessary use and good of the whole , or of any other parts or members of the body ) to such employments as they are fittest for : and this calling and deputation would take away all appearance or suspition of immodesty in any such members , to what ever employment they are called unto . but while it is otherwise , and that the very constitution of our presbyterian churches require , that none be admitted , but that is so and so learned ( and that enters in by the learned's door ) it were immodesty to observe the apostles rules in such presbyterian churches . and it is no marvel if such who do it ( yea though in other churches ) be accounted silly fellows , and tubpreachers by the rude people , who it may be account them , as they did paul and others , no better then mad , as vers . . for they are so accounted , and spoken of too , and that by our grave divines , so reverendly they esteem of the gifts of god , and of the graces of his spirit , which are the more perspicuous , by how much more they are unlearned in the tongues . and therefore it is no marvel if it be so unto them all , as is spoken in these scriptures , isa . . from the , to the end , micab . , , , . hosea . . let them look to it that despise prophecying , that resist and spirit ; yea , that like jannes and jambres resist the truth , and that despise but the least of those little ones that beleeve in christ ; for they do despise , and resist him and his sacred truth . and it is to be feared , that many are guilty even of speaking [ words ] against the holy ghost ; a dangerous sin ( as it needs must be ) that shall never be forgiven either in this life , or in the life to come , as mat. , , , . it is no marvel , if such ministers , yea though the chiefest of all on the face of the earth , have no manifest vision , as once it was in the days of eli , when they caused the people to despise the offering of the lord ; even so i mean , they cause the people to despise such service , and offerings , and sacrifice , as god now requires , as rom , . ● . rev. . . pet. . , , , . for they that despise these things , despise not men , but god. it is no marvel , if they must be content either to learn it at babes , or to be without , and dye without knowledg , as sam. . , , . hos . , . object . but it will be objected , that the like ways for edifying of the church in these days , that were practised in the apostles times , are not suitable now , because that those extraordinary gifts are ceased . ans . . i answer , that the chief and most profitable of all those gifts , for edifying of the church , is still on foot , to wit , prophecying , speaking unto men to edification , and exhortation , and comfort , as hath been said , cor. , , , . secondly , i answer , that the same spirit worketh also now , in them that beleeve , and is as full of power , and as willing also to edifie the church ; for it is not changeable : and what know we , but some now adays are full of matter ? the spirit within them constraining them to speak , job , , to . so it was with elihu , who had not another , but even the self-same spirit ; who divideth to every man severally as he will : and so it was with david , and paul , and jeremiah , and others , as a fire within them . but it is to be feared , as least , if not a thing obvious and manifest , that there is some , even now adays , as in the days of old , that shut the doors of the kingdom of god , and neither enter in themselves , nor suffer them that would , as christ himself told them . yea , light is wanting , and vision faileth them , and they walk in darkness , and yet despise the help of any new lights , though many old lights ( that are publique and clear , and manifest unto others , and that of old likewise , ) would be new lights unto them , if they could discover them , joh. . , . but they are in darkness , and walk in darkness , and know not whither they go ; nor what they speak , nor whereof they affirm , but even speak evil of the things they know not , pet. . . and yet , for all that , would be accounted , and expect to be followed , and obeyed of all , as if they were omniscient , like god himself , and could not possibly err , vers . . but all have not the knowledg of god ; this may be spoken to all our shame : else they would know , that he that thinketh he knoweth any thing , knoweth nothing yet as he ought to know . object . but there is ordinarily scriptural examples alledged against this which hath been said , concerning preaching of unlearned men that are not learned in the tongues , nor graduates in the schools , to deter men from presumption in such respects , to wit , the examples of vzza , and vzziah , and of korah and his company . but they are mis-applyed for the most part , as i shall make it manifest from sacred scripture . . for first , whereas they are applyed against all unlearned men that take upon them the priests office ; they apply them also against peter and john , as acts . . & , , . . and secondly , it is manifest in scripture , that in some sence , all the elect are truly and properly called priests , and both do , and ought to offer sacrifice , and to take upon them so far forth , even a priest-like office . reas . for the apostle peter , writing to the strangers , scattered through pontus , galatia , cappadocia , asia , and bithynia , that were elect , &c. pet. . , . calleth them a chosen generation , a royal priesthood , &c. chap. . . and a holy priesthood , vers . . and that also to offer up spiritual sacrifice , acceptable to god by jesus christ . and that they might shew forth the praises of him who hath called them out of darkness into his marvellous light . and rev. . . it is said of christ , that he hath made us kings and priests unto god and his father . i hope therefore , that none will deny but all the elect may offer these sacrifices , to wit , these spiritual sacrifices of prayers , praises , and virtuous living , to shew forth the virtues , and praises of him that hath called us , &c. and that also , without danger of being struck with leprosie , or death , or being swallowed up of the earth , like korah and his company , or being destroyed with fire , or any such judgment , if they do it in sincerity , and offer not strange fire , like nadab and abihu ; and if they charge not others with taking too much upon them , that are called of god and precious , &c. like korab and his company . object . but it will be objected , but what , is there no difference then , but all that are elect may take upon them to preach ? i answer , yes , there is diversities of gifts , and diversities of operations , &c. and there is degrees and measures given out of the same spirit : it is onely true of the lord jesus christ , that to him was not given the spirit by measure : and as all members of the body are not fit for , neither have the same office ; so it is also in the body spiritual , that one and the self-same spirit giveth out to every one severally and variously as it pleaseth him : there is and ought to be feet and hands , as well as eyes and mouth , which are most properly placed in the head . and though it be true . that if any man have not the spirit of christ , the same is none of his . yet it therefore follows not , that all that are his have the manifestations of the spirit . it is one thing to have the spirit , and another thing to have the manifestations of the spirit . but where ever the manifestation of the spirit is given to any man , it is given ( saith the apostle ) to prosit withal , in their several places and degrees , according to the measure , or nature , or property of their gifts , and calling ; and qualifications : for , to one is given by the spirit , the word of wisdom ; to another the word of knowledg , by the same spirit : and to another faith , by the same spirit : to another the gifts of healing , by the same spirit : to another the working of miracles , to another prophecy , to another discerning of spirits to another divers kindes of tongues , to another the interpretation of tongues . as cor. . , , , , , &c. i shall therefore compare such , who ( in any of these particulars mentioned by the apostle ) have the manifestation of the spirit , to the sons of aaron ; to whom belonged the priesthood in a peculiar manner , above the rest of the sons of levi : for such , who have ( in any of these particulars ) the manifestations of the spirit , they have , as it were , a visible unction from the holy one , joh . . , according as aaron was anointed , and his sons also with him , and sprinkled with holy oyl , levit. . , . and so were consecrated , and appointed to their charge at the lords appointment , as vers . , , &c. and as aaron was above his sons , and wore the brest-plate , and other ornaments that were peculiar unto him , as vers . , , . and to him onely as the chief priest ; so the ministers of the word are chief , and ought to be so accounted and esteemed in the church ; and all other officers , as elders and deacons , who are resembleable to the sons of aaron , ( if such as they ought , ) ought to be chosen and consecrated likewise , as well as the ministers : and they should be known approved , as men full of the holy ghost , and wisdom , and of honest report likewise , or else they are not suitable to be joyned with the ministers , nor consecrated by them , unto any office in the church of god , as appeares , act. . . but all that are such , having the manifestation of the spirit , both lawfully may , and ought to desire the office of bishop , as a worthy work ; or any such office , or liberty in the church : whereby they might be useful or profitable to the same any kind of way . for as the manifestation of the spirit is given to every man to profit withall ; so , to profit the church ought likewise to be their end , and the desire , and endeavour of all that have such gifts : and they may and ought , even to seek occasions , that they might doe good , and desire of god that they might be sent : as the good prophet isaia , when his lips had been touched with a coal from the altar , and that his iniquity was taken away , and his sin purged : he readily answered the lord , even before he had his message ; here am i , send me , isai . . , , , . and they that are zealous of spiritual gifts , ought to seek , that they might excel , to the edifying of the church . and such , whose end is only the edifying of the church , ought not to be restrained , but rather put on and encouraged , and called forth ( by such who can , and do discerne their proper gifts and abilities for the same ) to such employments and ministrations , as they are fittest for ; and might be most useful in : for the good of all , or any part thereof . . i say therefore , we may justly compare all such who have the manifestations of the spirit , to aaron , and his sons ; and they are all fitted and qualified on purpose for spiritual ministration , or profit to the church in one kinde or other , as their gifts and abilities are fittest for ; and ought to be called and consecrated thereunto , and suffered to administer , as occasion serves , and as need requires . he that hath prophesie , ought to prophesie according to the proportion of faith ; or ministry , should wait on his ministry ; or he that teacheth , on teaching ; or he that exhorteth , on exhortation ; he that giveth , should do it with simplicity ; he that ruleth , with diligence ; and he that sheweth mercy , with cheerfulnesse , rom. . , , . one way or other , such who have the gifts , though differing one from another , ought to use them , for the edifying , and good , and benefit of the church : and ought not to hide their talents in napkins ; but to occupy with them for their masters profit . and he whomsoever , that despiseth these things , despiseth not man but god , who hath given unto some , that are unlearned in the tongues , even his holy spirit , thess . . . . and secondly , we may justly compare all the rest of beleevers ( that as yet , for the present , have no such gifts , or manifestations of the spirit ) to all the rest of the tribe of levie , who thought they did not beare the iniquity of the sanctuary , and the iniquity of their priesthood , nor minister before the tabernacle of witness , nor might not come nigh the vessels of the sanctuary , and the altar , lest they should die : yet aaron was appointed to bring them with him , that they might be joyned unto him , and minister unto him ; and keep his charge , and the charge of all the tabernacle of the congregation , for all the service of the tabernacle . whereas a stranger might not come neer unto them . but aaron and his sons must keep the charge of the sanctuarie , and the charge of the altar , that there might be no wrath any more upon the children of israel : as there had formerly been occasioned by the rebellion of corah , and in part of all the congregation , numb . . , , , , and chap. . . for as the lord told aaron , that behold he had taken their brethren , the levites , from among the children of israel ; to them they were given as a gift for the lord , to doe the service of the congregation . but he , and his sons with him , should keep the priests office , for every thing of the altar , and within the vaile ; and that they should serve ; for he had given their priests office unto them , as a service , or gift ; and the stranger that came nigh should be put to death : as chap. . , . even so we may justly say , behold , the lord hath taken all true beleevers , from amongst their neighbours , and give them as a gift of the lord , to be joyned with the ministers , and other officers in the church of god , to do the services of the congregation , and to keep all the charge of the church , in all outward respects , as for receiving in or shutting out from the publike assembly , joyntly with them . but the ministers , and officers are to keep the charge of all within the vaile ; as of the word , and sacraments , which they are to administer , in the name of god , and of the lord jesus christ ; and to take care , that none be admitted , but such who are outwardly , or at least , professedly clean ; having their hearts purified through faith , and repentance , &c. though yet , this always provided , that as the levites , levit. . , , , , . thought they all were given as a gift unto aaron , and his sons , to do the service of the tabernacle of the congregation : ( yet ) they were not admitted , to administer and wait on the service of the tabernacle of the congregation , but from years old , and upwards ; and from the age of years they should cease waiting on the service thereof , and should serve no more , but should minister with their brethren in the tabernacle of the congregation , to keep the charge , as numb . . , , . even so also , though all beleevers are given as a gift to the ministers , and officers of the church , to be joyned with them , in opening , and shutting ; in binding and loosing ; in all such respects as concern the whole church , for the good of all , as when all must receive , or all reject ; all approve , or dis-allow ; all elect , or eject , &c. because that all are accessary , or joyntly ingaged in such generall business , as members of the body , cor. . , . yet they are not admittable , in this respect , neither , till they come to ripeness , and maturity of judgement in christianity ; and be established in the faith , and in the trade and practise of christianity , in all duties belonging thereunto : for there is a childhood and minority , as well in grace , as nature , cor. . , . and therefore saith the apostle , receive the weak , but not unto doubtful [ disputations : ] rom. . even so say i , the weake ought to be received , but not to intermeddle in doubtful [ elections ; ] or ejections , &c. in which they have no skill , nor judgement , and experience in . for so the wisdom of god accounted fit , to appoint the levites , in such like service , and respects , that belonged to their charge : lest by any means , their service and office should be despised , through male-administration , or childish ignorance or defection , and therefore they must not administer , till they came to the age of . years , &c. and therefore to conclude , an abrevate , from all these comparisons ; it is thus much in effect . abrev. to wit , all the elect , that are built upon christ by a lively faith , are lively stones , built up a spiritual house , yea , an holy priesthood , to offer up spiritual sacrifice , acceptable to god by jesus christ , pet. . . and chap. . . so that all beleevers are accounted as priests , even from their first ingrafting into christ by faith , ( in some respects ) as is before specified . but as there was priests of divers orders ; so also ought the true beleevers to be distinguished . i compare therefore the newly converted to the levites in their minority , till they came to years : and all the grown christians , that are approved and experienced in the trade and practise of christianity , to the levites when they came to years of discretion . and all the elders and officers elected by the church , or that are full of the holy ghost and of wisdom , i compare to the priests , the sons of aaron , yea , though they be of such as are not learned in tongues , if they have such gifts , and qualifications , as are manifestations of the spirit of god. and so the ministers of god , i compare to aaron , who in many things was above his sons , as hath been said . and who knoweth , but the lord jesus christ , upon whose shoulder the government lieth , will govern his church after these examples , seeing the apostle peter doth thus compare them , as resembling the priesthood , and not as resembling the jewish nation , both priests and people ? for that he doth not , see also , mal. . . and then the danger lieth not against men unlearned , that have the manifestation of the spirit , and of power , least they should perish in the gainsaying of korah , because they take upon them , being called by the church , to preach and administer in the name of god. but the danger lies against such who are sensual , having not the spirit , and yet will take upon them ministerial functions in the name of god , because they are learned in the tongues , and graduates in the schools , jude , , , . see zech. , . chap. these are strangers that may not come nigh , &c. as numb . . , . but it will be objected , that if unlearned men be suffered to preach , they that are unlearned , and unstable , may wrest the scriptures to their own destruction , as pet. . , . and may lead others into errors and schisms , and cannot be hindered , nor supprest ; neither can it otherwise be avoyded ; but men that know not the originall , should ordinarily mis-understand dark places of scripture , and so like blinde guides lead men into the ditch . answ . i answer that it is true , that men that are both unle arned and unstable , do , and will wrest some places of scripture ; and it cannot be avoyded , but there will be false teachers , even amongst us in these days , as well as there was false prophets in the days of old , as pet. . . and such also , it may be as shall privily bring in damnable heresies , even denying the lord that bought them , and shall bring upon themselves swift destruction : and there is no security given out in scripture , that none that is learned in the tongues should be of the number of these false teachers : for men that are learned in the tongues , may be unstable , and wrest the scriptures : and by how much the more they , that are unstable , are learned in the tongues , they are even so much the more dangerous , if they should be suffered . and therefore unstableness is a greater fault , and more dangerous then unlearnedness in the tongues : and men may he learned in the scriptures , or unlearned either , and yet learned in the tongues . men ought not therefore to be inhibited to preach , ( lest they should be unstable , and wrest the scriptures ) for then the learned , as well as the unlearned , should both be inhibited . but such , who ( being proved ) are found unstable , and that they do wrest the scriptures , no man will deny , but such may , and ought to be inhibited , when they are found out , and convicted of error , or of schism , &c. yea , though they be of the learned . but to inhibit men before , were to censure and condemn men before they be heard . and see ezek , . . the righteousness of the righteous ought to be upon him , as a badg of honor ; but the wickedness of the wicked should but be upon himself . but the best and surest way to prevent the sowing and spreading of errors , or schisms , is to give liberty , that any whomsoever , that preacheth in publique , may in publique also be reprehended ( be they learned or unlearned ) if they preach erroneously in any congregation ; that so the same auditory , that hears them preach any error , or schism , or false doctrine , may , by just reprehension from clear scripture-evidence , be satisfied to the contrary ; and have such evil seed purged out quickly , before it grow up , or be spread any further ; for so it ought to be : and those churches are not rightly constituted , where this liberty is either wanting , or not in use , when the truth of god is wronged , and wrested , and turned into a lye ; and when his sacred word is handled deceitfully , and mis-applyed , as it often is , even by the learned in the tongues , that are unstable &c. and yet no man allowed to reprehend them for it , nor convince them of it , at least not in publique : and how then shall the same auditory be purged from it , if their reprehension be not as publique , as the doctrine is preached ? for who knows that all the congregation shall every one of them be assembled again ? and the doctrine may be such , as may lead them to perdition and destruction , both of their souls and bodies . and this liberty being in use , will doubtless make both the learned and unlearned a great deal more careful , to keep unto sound doctrine that cannot be reproved . and they that plead so much against liberty of preaching of men unlearned in the tongues , for fear of the spreading of errors and schisms , and yet will not allow this publique liberty of reprehension ( as hath been said ) to prevent , and avoyd , and purge the same . i can hardly beleeve that the spreading of errors and schisms is the chief cause that makes them zealous therein , but some other by , or self-respects , which they will not own . for no man , that is zealous against such spreading gangrenes , but he will allow , and justifie , and approve all possibe means to avoyd or stay them , else he is not cordial in that respect : and what means possibly can be more awful , and more suitable , and even necessary , then publique reprehension of publique errors ? the apostle paul reprehended peter before them all , gal. . . and them that sin ( saith the apostle ) rebuke before all , that others also may fear , tim. . . but it will be objected , that it were an immodest part for any man to implead his minister in the publique congregation ; and might disgrace , and disparage , and dishonor him for ever . ans . i answer , that it is far greater immodesty in such ministers to need to it , and to give just occasion by dealing immodestly with the truth of god , to the disgrace , and disparagement , and dishonor of god ; in respect of whom , and for maintenance of whose truth , we must not know either father or mother , son or daughter , minister or master , brother or friend ; but to undervalue , disgrace , dishonor , disparage , yea , and even hate them , in comparison thereof ; and rather then baulk the truth , that concerns the good of immortal souls , especially in case , when it may endanger the loss of souls , so precious is the redemption of souls , and their continuance for ever : and of so high esteem ought the glory of god to be valued of us . he that valueth himself , or his own honor , or grace and glory , yea , or his own life , better then the truth and the glory of god , deserveth no better , but shame and dishonor for his self-ish ends and pride , &c. and he that doth truth , and cometh to the light , that his deeds may be made manifest that they are wrought in god , he will be desirous to be tryed by the touchstone , even the truth it self ; and will love him better that lets him see his error ( in such a case ) then him that flattereth with his lips , or holdeth his tongue , and lets him run on in erroneous paths , either in life or doctrine . and it is a sign , that such men do [ evil ] that hate the light , and that will not abide the tryal by the touchstone , in as open and publique a place , as they have held forth doctrine , provided always that it be done with meekness , in a loving way , as it ought to be ; for so saith the apostle , let all your things be done in love . and that there be also a free acknowledgment , by them that do it , of their own weaknesses , and subjection of themselves to all or any error , and to be likewise tempted and drawn aside ; and that they onely stand , and are upheld by the grace of god , of his free accord ; and with a clear manifestation of such material and weighty causes , and considerations , moving them thereunto , as are of greater value and consequence , then the credit , and reputation , and honor due unto such a minister ; for it ought not to be done upon slight occasion , but matters of weight , and such as will over-ballance all the shame and disgrace that may possibly fall upon such a minister . and it is a signe , that men come of themselves , ( and are not sent of god ) if they seek their own glory : or if their own glory be so near and dear unto them , that they cannot be content to undervalue it , to the glory of god , or to his sacred truth ; if they cannot be content to let god be [ true ] and every man a lyar ; but will rather oppose the truth of god , then acknowledg themselves to have erred from the truth , jam. . , . it is a shrewd sign , that there is in such men , a spice of that pride , that exalteth the pope , above all that is called god , or that is worshipped : who arrogateth power , and dominion to himself , as if he could not erre ; for all men must beleeve , what he asserteth ; and punctually obey his commands , and decrees , though never so untrue , or unjust &c. yea , though quite contrary to the word of god , and to the light of reason : or else they must be excommucate , out of their churches : oh horrible pride ! and yet a spice thereof , is doubtlesse to be found in all men by nature : and in the natures of many , that yet notwithstanding have the grace of god ; for they are partly flesh , and partly spirit ; and it is rare to finde out such a man , as can deny himself , and take up his crosse , and follow christ [ fully : ] that can endure the cross , and despise the shame ; for men can very hardly endure to be [ crost ; ] yea , though they cross and oppose , even the truth of god ; how much lesse then , would they endure the cross , and the shame , and spitting ? and they cannot endure to be despised , and dishonoured , when they doe despise , and dishonour god. how much less then , can they despise the shame , in respect of the honour and glory of god ? but it will be objected , that if this were suffered , any man ( that would ) might implead the minister , if he think he erre , even when he hath preached the truth of god. and so many raise controversies of disputation , when ever they please , to disturbe and trouble the congregations ; amongst which , there are some that are weake , that ought to be received , but not unto controversies of disputation . i answer , as before , that it ought not to be done , but in matters of weight , that may be clearly evinced from the word of god. and if any oppose , or contradict the truth , either through malice , or ignorance ; it may minister occasion to such a minister , to convince gain-sayers ; and then the shame , and dishonour , will light on them , and the truth of god be the more splendorous , in that respect ; and if it be done of malice , his malice that doth it will be discovered ; and if it be through ignorance , he may be convinced , and better informed ; and will have cause of thankfulness , both to god , and the minister , that hath converted him , and resolved his doubts . but if it were the custom , that judicious men might not ( onely in case of erronious doctrine , but of things dark and mysterious , that are not fully cleared in their ministration ) put them on by way of question ; or desire them to illustrate , or clear such a point ; or inlarge themselves in profitable points , and confirm them better ; it might be very profitable to the church of god : for the people will more regard and consider better , of such particular points , as have been the subject of such discourse , and are , as it were , vindicated , and concluded upon ( and so confirmed against all objections , or obscurities whatsoever , even in the publike congregation , and by the most judicious in reputation amongst them ) then of other particulars . and this also would be a meanes , to debar all such from usurping the ministry , that are not able for it : and to convince gainsayers , and stop their mouths ; and to maintain also , and vindicate the truth . yea , it would be a means to seclude all such , as are not men of self-denying spirits , such as the lord jesus requires ; that such should be ( if they would attaine to be his disciples ) especially , his ministers . . the independent principles are likewise stricter , in standing fast to such christian liberties ( in other respects ) wherewith jesus christ hath made us free ; then the ways and principles , or at least , the practises of presbyterians will suffer . . as first , concerning their independency , in respect of other churches whiles they do well , as rom. . , . & pet. . to . & chap. . , . & , &c. for as it is granted by [ all : ] that in case of necessitie , as when a church liveth where it cannot govern in a presbyterial way , in a classical , and synodical manner ; because there is no churches to combine with , within convenient bonds : or at least , none that are willing . they allow them power within themselves , both for constitution , and dissolution of such a church , as they see occasion , for the benefit of the same ; and the glory of god , and their souls health . and therefore seeing all power both for government , and discipline , is necessarily allowed them in such a case . though they are not against the consociation of true christian churches , for the mutuall advice , and edification , and help , and comfort of one another ; or in case of admonition , &c. yet they utterly deny , to submit themselves , as under the jurisdictive authority of any such churches , save only in case of advice or councel , or admonition ; or at most , as sister churches in every respect , and as they shall convince them from scripture grounds ; that their decrees , or results , are according to god , and to his laws and testimonies , concerning them , either in doctrine , or government . and therefore will not submit , to binde themselves to be ordered or governed , by the votes of such , in any respect , till they first know , what their votes are that they submit unto ; lest they should be enslaved to the wills of men , against their consciences ; which are , or ought to be onely bound by scriptural decrees , or loosed either : and therefore ought not to be submitted to the decrees of men , not infallibly guided , though never so numerous , or wise and learned ; who all may erre , and often do : and therefore ought not to challenge any binding authority , or power whatsoever , or loosing either , but onely in case , and so far forth as they can and doe , even convince the conscience , from scripture evidence , in the name of god , and of the lord jesus christ ; that their decrees are just , and ought to be obeyed , and submitted to : and it is lawfull as well for a church , as a particular man , to goe to the law and to the testimony , as they are injoyn'd . and to search the scriptures dayly , whether those things be so , that are decreed , or taught us ; or that are preached unto us , yea , though by an angel from heaven : and if we finde they teach us another gospel then what we have received , we must let them be accursed . and it is evident , that the apostles , and elders , and the whole church being assembled with one accord ; resolved of nothing , till it was cleared from scripture ; that all assented , and agreed to it , even the whole church , as acts . , . and it is certaine , that either a particular man , or particualar church , having scriptural grounds , may say as [ they , ] it seemed good to the holy ghost , &c. for what the scripture decrees , the holy ghost decrees . and therefore all assemblies , congregational , presbyterial , classical , synodical , national , or oecumenical , should onely be as this in the acts , to consider of such matters , as vers . . and to resolve them from scripture ; that all being assured from scripture ground , may with one accord , passe sentence with them , being fully assured , that it seemeth good to the holy ghost , as well as unto them , what ever is resolved , or decreed , or done in his sacred name . else they are presumptuous and self-willed , and do usurp authority over the church of god ; if they take upon them to binde and loose , and do not make it manifest , as they ought to do , from scripture evidence ; that it seemeth good to the holy ghost , as well as them , coloss . . . and though it is true , that we ought to obey them that have the oversight of us , and that have the rule over us , and to follow their faith , as hebr. . , . yet it must be in case , when we know them to be such , as watch for our souls , as they that must give account ; that they may do it with joy , and not with grief . and it must be upon consideration of the end of their conversation : that it is jesus christ yesterday , and to day , and the same for ever . for they that preach unto us the word of god , should not be changeable ; least they carry us about with divers and strange doctrines , as vers . . . which we must not be , to follow their faith ; nor in obedience unto them , that turne away their ears from the truth , and are turned unto fables , as tim . , . tim. . . . . & tim . , . thes . . . , . and if any come unto us , and bring not the true doctrine , we must not receive him to house , neither bid him god speed , as joh. . how much lesse , may such be received as ministers of god ; and maintan'd either by tythes , or other maintenance . and how unlawful is it ( therefore ) either for magistrates , or others , to force maintenance , of any such ; or to limit men by parochiall bounds ; that in case a parish , shall heap to themselves teachers after their owne hearts , having itching ears , that turn from the truth : yet men must be inforced , to maintain such teachers , and to heare them likewise ; and must not withdraw themselves , as the apostle injoynes us ; nor go elsewhere , unless we can remove our habitations also ; which cannot chuse but be sometimes inconvenient ; and to our utter overthrow in wordly respects . all which bondage , is a great infringement to our christian liberty , in them that do it , and ought not to be approved nor assented to , by any that desires to keep a good conscience voyd of offence , both to god and man. reas . for how many thousand parishes , both have been , and are , not onely here , but in other kingdoms , by this means , kept utterly destitute of any spiritual food , for the good of their souls : and that sometimes , even for a whole age together , during the parsons or vicars life , who once enstall'd , can never be removed , if he be conformable , to the government on foot , and can please the greater , or most of the parish ; yea , and though he be never so carnal ; if he have but learning , and an outward form of doctrine and profession , in respect of religion , like the generality of the congregation : though he utterly deny the power of godlinesse ; yet all his parishoners , ( though never so godly and conscientious ) must hold them contented , during such a mans life , for they must allow him his tythes , or maintenance ; and they must not obey the apostles direction , to wit , from such turn away . but they must keep to their own church , and be bound to submit to their own minister , unless they can remove out of such a parish . and so in all likelihood , famish the souls of their whole families ; if god be not mercifull , in stretching forth his immediate hand in an extraordinary unexpected way : [ for the ordinary way ] is by the foolishness of preaching , ( as so the world accounts i● ) to save them that beleeve . and therefore let men say what they will , but there is no other way , to keep such men out , for intruding themselves , and being intruded upon them ; but to let all that are godly , and consciencious , have free liberty , to approve , and receive , or admic , and in stall , whom they generally allow off ; or to dis-approve , reject , turn from , dis-install , or eject , whom they dissavow . for how else can they , in such respects , obey the apostles direction ; and keep a good conscience , void of offence both towards god and man , heb. . , . tim. . , . tim. . , . thess . . , , . joh. . & joh. . , , , , , to . let any man tell me but [ how ] and i shall silence for ever in that respect . how , i mean , they shall answer these scriptures as they ought to do . if it be promised that the presbyterial govenment will so provide , that none shall be admitted , and approved off , but such as are truly spiritual , and of the most able , and fit for the ministry , that can be found ; and then it need not to trouble the conscience of any man in that respect . i answer , that i cannot beleeve it , till i see it done , or by what means it should be effected ; whiles [ all ] have vote , and power in election , and may , either chuse whom they think good , or be without , all ( i meane ) that have taken the covenant , many of whom , have so little understanding in spiritual things , that they are not thought worthy to receive the sacrament . and how then can such discern , whether men be spiritural and able for the ministy ; or they be but carnal , and such as can know nothing of spiritual things , to wit , of the things of god. as a corinthians , . . the natural man perceiveth not the things of god , neither can he know them , because they are spiritually discern'd ; to wit , through an eye of faith . but the spiritual man , to wit , a man throughly spiritualized , through faith in god ; discerneth all things , yea , even the deep things of god object . it will be objected , that all that are godly , and truely conscientious , are not able to discern of the fitness of men , for spirituall imployment . and therefore it is more wisdom , to commit the apporveal of all spiritual men , to the wise and learned , and to the elderships , &c. answ . i answer , that he that entreth in by the door , ( which is christ himself , our archbishop , is the shepherd of the sheep ; ) as joh. . . . and to him the porter openeth , and the sheep hear his voice , and he calleth his own sheep by name , and leadeth them out : and when he putteth forth his own sheep , he goeth before them ; and the sheep follow him , for they know his voice . and a stranger will they not follow , but will fly from him ; for they know not the voice of strangers , as vers . . , . this is the promise , and the plain assertion of christ himself ; that his sheep know his voice , by whomsoever he sendeth it ; for the porter , to wit his ( holy spirit ) openeth their hearts , as he did the heart of lydia , even to hear , and obey , and to follow , and doe ; to imbrace , and to receive , yea , to love , and honour ; even such , who bring them such glad tydings , of life , and peace , and of truth , &c. and therefore , though they be not able to discern , and discover , and judge who is fittest , and the most able ; for such , and such imployment ; yet they can discern , who are sent of god , and bring his message ; so far , at least , as not to follow a stranger : for the voyce of strangers , is strange unto them ; and such as they will not follow : so that the general approbation , of the sheep of christ ; such especially , who are known to be his , is the note of a shepherd that is called of god , and sent to preach ; or that is called to officiate in any place about spiritual things . and though they cannot discern who is fit for office ; yet if the wise , and learned , should appoint them a stranger , or an hireling , and that careth not for them ; or such whose voice they know not , or to whom the porter openeth not : they ought not to follow , but to fly from them , as from thieves and robbers : yea , as sheep from wolves , that would murder , and destroy , and devoure their souls : as vers . . . . , . but if this be their duty , as doubtless it is ; if they once discern who are such or such : then it necessarly follows , that they ought not by authority to be otherwise impelled ; but that in such respects , ( as do so highly concern the good of their souls , and the souls of their housholds , and their posterities after them , till the world determine , ) they might have liberty of conscience , as they dare answer it , at the great tribunal ; to deale impartially in all such cases , of such concernment , to approve , or reject , as they think they ought . and as considering themselves , even now already in whatever they doe ; to be before god , and the lord jesus christ , and the elect angels : as tim. . . and this is a liberty , wherewith jesus christ hath made us free ; to which it is our duty to stand fast . and to beware of such as shall come unto us , in sheeps cloathing , that yet inwardly are ravening wolves . and he hath promised , that we shall know them by their fruits , mat . , to . and they that would spoil us of any such liberties , are in that respect , to be accounted no better then theeves and robbers : yea , spirituall theeves , that would spoile our soules . and such therefore we ought not to receive , nor to bid them god speed , where they teach such doctrine ; unless in hope that they do it ignorantly : and that we onely receive them , in hope to reduce them , from such dangerous error . if it be objected , that men will not allow any maintenance to such whom they may not have vote in election of ; unless it be compelled or forced from them , which is not warrantable , as hath been said , and proved by some . i answer briefly , that whatever others that are malignant , and enemies to the church of god , will do or refuse , give or with-hold in such a case , that doth not exempt thosewho are godly and conscientious form doing their duties , and from being impartial in such weighty business that concerns the good of their immortal souls ; in which cases all things should be done without partiality or respect of persons . and they ought rather so to joyn themselves , as to maintain a ministry upon their own charges , then to give their sufferage or vote for such to be installed in a place , as ought not to preach . and if it were so , that the truly religious would joyn themselves , and engage in covenant each to others , for this end , that all of them might speak even the same thing , without partiality or respect of persons . there would scarce any accept of a place , but that were either called or approved by them ; nor would they continue against their wills , nor act contrary to their general results from scripture grounds . but whiles they sit loose , and are partially engaged , and do not assemble themselves ( even their own selves ) for these and such like business that concerns them all ; how is it possible that they should know the mindes each of others , or the grounds or reasons upon which they act ? or how to resolve fully , so as all may assent , and be satisfied in conscience from sacred scripture , that so they ought to resolve in such and such cases . and therefore they ought thus to joyn and assemble themselves , and be engaged deeply each unto others , that things of this nature might be justly carried , without partiality or respect of persons , yea , at least in private , if authority will not suffer them to engage in publique ; if there be so many within convenient bounds , as may in any possibility do good this way . . they are stricter in maintaining the power , and kingdom , and supremacy of christ , then the presbyterian government ( as in now stands ) will allow or suffer . reas . for though they do allow , that the body of the church should be obedient and subject to the ministers and elders of the same , so far forth as they hold forth the word and voyce of christ , as joh. . . and do make it manifest ( as they ought to do ) from the law and testimony , that their ways and words , or judgments , and censures , or proceedings , are right , as in the way of the churches of new england , appers pag. . chap. . yet in case , when the officers of a church shall err , and commit an offence , or miscarry the business that concerns them all , or that in any respect concerns the glory of god. they make bold to over rule them , and to maintain the truth , and rescue the innocent , or condemn the guilty , and to elect , or eject , receive , or refuse ; yea , to remit or retain , as they finde cause and ground form scripture ; yea , though quite contradictory to the judgments , and decrees , and results of their elders ; and in case of obstinacy , even to proceed to censure and to cast them out , as unsavory salt , if their sin so deserve . and this democracy is necessarily assumed and exercised by the church , in choosing their officers , and joyntly with them in admitting members ; and in censuring , or acquitting , and remitting offenders : and that to preserve the monarchy of christ from antichristian usurpation , lest they should be in forced to let men at their pleasure bear rule over them , and become as men pleasers , and servants of men , as many have done ; and that without all remedy , or hope of remedy , whiles their officers live , as hath been said before , in the like case : and all , because that they had not power within themselves to censure and remove them ; but having their power to seek ( form other churches , or from without their own , ) could never finde it to remove them by , as in conscience they ought . but were forced to yeeld even blinde obedience , and to submit themselves to what ever decrees were imposed on them , whether right or wrong , truth or falshood , good or evil . and what else can be justly expected form the presbyterial government , if they require obedience to what ever they decree or determine by vote , in classis or synod , or congregational presbytery , when they make it not manifest as they ought to do ; from sacred scripture , that such decrees are just , and ought to be executed and obeyed , &c. by all or any whom they do concern , that are under the government , and of the kingdom of christ ? for what is this but to give them liberty for the absolute exercise of arbitary power , after men are chosen to such anoffice ? for what is it but arbitrary power ( in spiritual respect : ) that is not submitted to the word of god , to the lord jesus christ , and to his law and testimony , as well as such is accounted arbitrary power ( in civil respects ) that is not submitted to the laws of the land ? and this cannot chuse but at least sometimes engage or enforce us unto blinde obedience ( if we submit thereto , ) and that unto men , as if we were necessitated to account of them , as if they could not err . and therefore doubtless such ( whoever they are ) that either claim ( as due ) or expect such obedience , do extol themselves even above the apostles , and expect more obedience , and honor , and service , then they ever required , who were ( notwithstanding ) more infallibly guided . for they rather commend , then blamed the bereans , for searching of the scriptures , whether those things were so , that were preached by them . and what may this prove , but not onely the infringement of the churches liberties , but even the just rights and liberties of the subjects , yea , and the priviledg of parliament : for if the parliament were bound , as in duty to god , to establish and confirm what ever a synod , or an assembly of divines , should conclude , or decree amongst themselves , to be just and right in the sight of god , and that without evidence form sacred scripture , what a gross slavery might even their very consciences be subjected to ? for was not this the means of introduction of popery and all superstition that ever was establisht in the christian world ; to wit , obedience unto synods , as if they could not err ? and is it not as dangerous now , lest men should yet err , and mislead the parliament , and the whole kingdom , yea , and all the churches ? are we sure that they are more infallible , then in former ages ? doubtlesse , i say , they ought not to challenge , nor expect or plead for any such obedience , nor that they either do or can do any thing authoritatively indeed , but what they make good and manifest from scripture ; for then onely , and onely so far forth , they may authoritatively say , it seemed good unto the holy ghost and us ; as hath been said before : for even the apostles were but drawn together to consult and consider of those things , neither did they decree , till james stood up and resolved the matter from sacred scripture , by concluding such a result , as to which they all assented : it was not carryed by multiplicity and majority of votes , what should be decreed ; but by the best scripture evidence . neither are any such either fit or worthy to be members of an assembly , synod , or classis , or congregational presbytery , that can be content to let things pass upon slender debate , and without result from scripture grounds upon bare votes , it may be inconsiderately gathered , to be made as decrees , for the churches government , and that about matters in controversie , concerning faith and doctrine , or ways and manners , or any such like . considering that the eyes of the chief seers , in a whole kingdom or nation , yea in the whole universe , may be covered : and the sacred scriptures may be unto them all as a sealed book ; yea , they may account even the great things of gods own law as a strange thing ; as isai . . vers . . to the end . micah . , . , . hosea . . and yet may think it strange , that such men as they should either be , or be accounted blinde ; as those that said unto christ , are we blinde also ? and therefore it behoves the magistrates , and all in authority , to restrain and limit them in these respects that so highly concern even the life and death of their immortal souls , and of posterities after them , unto all ages : i say , to restrain and limit them to the law and testimony in what ever decrees they decree to establish : else they are guilty even of the blood of souls , which they lay open to be bought and sold at the will and pleasure of presumptuous men , that are self-willed , and lovers of their own selves , covetous , boasters , proud , &c , of which sort there is many in these last days . . they are stricter , and justly too , in keeping themselves within their own sphere , in that they require not obedience from all the inhabitants within parochial , no nor local bonds ; to the decrees of synods , classis , and presbyteries , as jure divino ; for that can never be proved from scripture grounds , to be either duty or lawful , but onely so far forth as their decrees are just , and held forth also from scripture grounds , in the name of god , and the lord jesus christ : to be obeyed , or disobeyed ; not as they tender the displeasure of men , in what ever authority , place , or power , ecclesiasticall , or civil ; but as they [ tender ] the breach of the law of god , or their obedience unto him , or as they fear his wrath , or expect his love , and blessing , &c. neither do they resolve , to deal with all indefinitely , in a spiritual way ; as they are admonished to deal with brethren , matth. . to . by way of private reproof and admonition ; and after that , to tell it to the church ; before they be unto us as heathens , and publicans ; for many are so to us , even as heathens and publicans ; even in the judgement of charity , and certainty both : being yet without in the apostles sense , cor. . . and what have we to do with them that are without ; to whom all things ( as yet ) are done in parables , what have we , therefore , to do to judge them , the apostle knew not , that we had any occasion , nor proper interest or power so to do , save only in general in the publike ministry . neither are we injoyned , ( for altogether ) not to company with such ; nor not to eate with such ; if they be but ( fornicators , or covetous , or extortioners , or idolaters of this world , ) as cor. . , . & chap. . . for we are not bound to rebuke scorners , and deale with them as brethren , in spiritual respects ; we are only bound to deale with breathren , such who are so called , and accounted of , through their visible profession of christianity : ( not of atheisme , and grosse prophanness ; ) such , who never yet thought themselves fit to receive the sacrament of the lords supper : for how are they within , or in fellowship with us , or in company together , who abhor and hate , and had rather almost be in company with devils , then with such , whose waies are a rebuke unto theirs . and how then shall we in any respect , withdraw from such , who never yet were in company with us , but against their wills ; thes . . . and how is it proper , to judge , or censure ; or to remit , and pardon , ( as cor. . , . cor. . , . joh. . . ) such who are utterly uncapable of any proper impression , or sence , or dinte of a divine rod ; a spiritual censure , or admonition , or rebuke , &c. yea , or of being remitted , though they outwardly reform , till they inwardly repent , and be at peace with god , not only for open , but for all their sins , open , and secret ; unless men purposely intended to delude their souls : for though for trespass against man , he that is injur'd , upon repentance may forgive it ; as mat. . but sins against god , he only can pardon , who sees the heart , and whether they repent indeed . and men can only do it , declaratively and effectually , in his sacred name ; according to the appearance or visibility of their cordiall repentance ( in their apprehension ; ) not for one onely , but for for all their sins , jam. . , . & sam. . . and thus much briefly against the presbyterians , for the time present , though i have more particulars to have instanced in ; yet if in these particulars , a reconcilement were made , the rest would follow with more ease . but these things being true , as i am confident that any rational man ( that will but seriously consider of these particulars , with the grounds and reasons , that are here alledged , with an impartial eye ) will freely confess , that the independents are justly stricter , and ought so to be , in these particulars ; and that their grounds and reasons are sound and substantiall for so doing , and that the magistrate ought not to restrain or limit them , in the prosecution of these just , and lawful , and godly ends : but to tollerate , and protect them , and incourage them hereunto , by all possible means : yea , though in these respects , they be manifestly stricter then the presbyterial government , as it now stands , will permit and suffer . and now having done with the presbyterians , for the time present , in behalf of the independents : i shall turn my hand to the independents , in behalf of presbyterians ; for though i cannot charitably conceit them , in respect of their ends ; to wit , that they are not good ; yet , i have something against them , in respect of their ways , and dare not be partial in the things of god ; but must speak out , according to my apprehension , as well against them , as the presbyterians ; for it is dangerous to be partial in the law , or respect persons . job . . . . and first then , though it is not denyed , but that in case of necessity such a congregation so incorporated , ( being men of fidelity ; faithful men ) may ordain themselves pastors , elders , and deacons , as they stand in need , and exercise all spiritual jurisdictive power amongst themselves , as they see cause , for the glory of god , and the churches good . for in case , when no other pastors of other churches can conveniently be obtained to assist them therein , to whom it more fitly and properly appertains , being called by the church so to do ; it is confessed they may doe it themselves . reas . but in ordinary propriety , as the apostle saith , the lesse is blessed of the greater ; for he so concludes , hebr. . . that it is so without contradiction , proving that melchisedec was greater then abraham , because he blessed him , vers . . . argu. but ordination by imposition of hands , is an act of blessing ; and is effectual to confer a blessing in the name of god , if administred in faith , matth. . . though otherwise not , as jam. . , , . conseq . . and therefore by consequence , the more faithful that men are , and the more likely , such their blessing is to be effectual , and to be conferred indeed ; as many instances mght easily be produced . conseq . . and therefore it follows , that the most faithful that can be obtained , is the most fit for such an act ; because it is most likely , that such their blessing will be effectuall , the more and rather . reas . and therefore it was , that john the baptist did , according to modesty , object against christ , when he came to his baptisme , i have need ( saith he ) to be baptized of thee , and commest thou to me ? but our saviour answered , that he should let be now , because that thus it became them , to fulfil all righteousnesse . and the reason was , because in common reputation ( at that time ) iohn was greater then he : for all men held that iohn was a prophet : but christ as yet had not shewed forth his glory , in so eminent a manner , as to be so esteemed . object . but it is objected , that a [ church of beleevers ] or a company of the [ presbytery ] are , in comon reputation , greater then [ one , ] to wit , any [ one ] man whom they may ordain , and so in that respect , the lesse is blessed of the greater , as hebr. . . for two , ( saith solomon ) are better then one . and the promise is made unto two or three . mat. . therefore it follows , if two or three be preferred to one , that a whole church of faithful men are better then two or three , and greater in esteem , and their prayers , or blessings , are the more likely to be valide and effectual . and therefore it is not unfit in that respect , but proper and comely , and so much the more hopeful , that such their blessing , through faith in god , will be effectual , though they want the assistance of some more eminent men ( then such yet are ) whom they do ordain : the prayer of a righteous man availeth much , saith james , if it be fervent , jam. . . and how much more available may we expect the prayers of a whole church will be with god , as it was when peter was in prison ? act. . . ans . i answer briefly , that it is not unlawful , but may be done , and not improperly , in case of necessity , as hath been said . but , first , observe , that the addition of some more eminent men to be , as it were , the mouth and hands of such a whole church , doth not deminish , but encrease their number of faithful men , if such can be obtain'd to assist them therein , and so by their own argument so much greater blessings are likely to be conferred at their request . and it may he sometimes that the prayers of some one man being more earnest then the rest , may obtain the blessing , or some particular request , rather then all the rest ; as it is said of elias , james . . . and kings . . the charrets and horsemen of israel . reas . for it is not because of the number of intercessors , nor because of the righteousness [ only ] of such , or so many as shall pray unto him , that he grants their request ; but it is rather because of their faithfulness and fervency in such very particular for which they pray , as jam. . , , . & chap. . . for it sometimes falls out , that men that are the most faithful ordinarily , yet may in some particulars be more diffident then the weakest , so that their faith failing them , they begin to sink ; as peter on the water , though he had walked already , through the power of god , yet the sight of a storm struck him into doubts ; and you know the place where it is said of christ himself , that he [ could ] do no great works there , because of their unbelief . and therefore it is not the bare form of ordination , though administred by never so many , or never so eminent men , that can prevail for a blessing on such or such a man ; but it is the fervency and faithfulness of such who do ordain them that obtains the blessing ; for by how much stronger men are in faith in that very particular , so much the more powerful they are with god to obtain his blessing , and the presence and power of the holy ghost to be in greater measure conferred upon him to enlarge and enable him for such a work , and for service to his name in such an office . and therefore such men , who in the general apprehension of such a church , are the most faithful and fervent in spirit that can be obtain'd , and the most inward and familiar with god , ought to be requested , and sought unto by such a church to assist them in ordination of any such officer , and to be their mouth and hands unto god , even the mouth and hands of the whole church , who ( as it is granted ) ought to be present , and to joyn in prayer together with them . and thus to do , is not to [ aliene ] their own liberties in that respect , for they may do it themselves in case of necessity , as hath been said , when there is not to be had more eminent and faithful men then is amongst themselves , or if they cannot obtain them : for it doth not take such liberties from them , nor power to use them , in case of necessity , because that others assist them at their request , no more then another minister , praying or preaching together with them at their request , takes away from them their proper liberty of praying themselves . and therefore i shall much wonder if any godly consciencious man shall oppose this doctrine , though the custom hath been ( as they were instructed by some of their ministers ) to practise otherwise : yea , and though i also speak it in behalf of those of the presbyterial way , for i do not speak it in behalf of men ; but in behalf of the truth , which i ought to esteem before all the men on the face of the earth ; i therefore speak it , because i beleeve , that thus it becometh them , to fulfil all righteousness : for greatness in reputation ought to be preferred in such publike ministrations above greatness in deed , for christ was greater [ in deed ] then john the baptist , though not in [ reputation ] at the time of his baptism , and therefore so it became them ; to fulfill all righteousness , mat. . , . for without all contradiction the less is blessed of the greater in ordinary ways , at least of the greater in reputation : john had need to be baptized of christ , the less of the greater , to this christ assents ; but john was greater in reputation at that present time , therefore it became them rather to follow the general reputation , then the inherent power for baptization , wherein subsisted the greatness in deed in respect of power . for the original of power is only in god , cor. . . not not in him that planteth , nor in him that watereth : and is but apprehended , or fetched out by faith , as by an immediate hand , and accordingly administred , according to the strength or measure of faith , in such an instrument , by whom such blessing or benefit whatsoever is mediately administred . it was not properly the spirit of moses that was put upon the elders , numb . . though it was so called , vers . . even the spirit that was on him ; but it was more properly even the spirit of the lord , as vers . . that rested on the elders , and on moses both ; and in that respect only it is properly said , that the lord took off the spirit that was on him , and put it upon them , as vers . . , . for it was no other but the self-same spirit , even the spirit of god , though measured out as it pleased him , as cor. . we must not therefore expect the blessing , because administred in such a way , or in such a manner , no , nor by faithful men , ( though we may the rather , ) but because administred through faith indeed , in the name of god , whom we ought to acknowledg as the onely fountain and original spring from whence it is derived , and variously disperst , as it pleaseth him , as jam. . , , . and is not in the power or custody of men to give the encrease , or blessing indeed , as cor. . . and therefore all the ordinances ( though never so purely and properly administred , in respect of order , and forms of government or administrations ) will be utterly vain , invalid , empty , fruitless , and unprofitable , unless ministred in faith , yea , through faith in god , and the lord jesus christ , and that in every particular : for it is not sufficient that such administrators have faith in god for the saving of their souls , but they must have faith to apprehend his promises , concerning such particulars , whatever they administer , or desire of god to be done for them upon such occasions ; or else they may not expect to receive such things , as jam. . , . and therefore the most faithful is weak enough for the meanest administration in the church of god. and therefore the end of ordination being the blessing , the means to attain it should be so ordered , as is most likely to attain unto , or acquire this end : we should so run , that we might obtain : for , in such publique cases , men often take gods name in vain for want of ayming chiefly at the proper end of any service , duty , or ordinance that men take in hand . but thus much briefly for this particular , because i hope no man will contradict what is here asserted . . a second thing that i have against the independent government , is briefly this , to wit , that though they do allow of consociation of churches for advice and counsel , and for the help and encouragement , resolving , comforting , &c. or for the discouragement , forsaking , and conviction , or withdrawing from , as need requires : yet they do not allow of any authoritative acting , by an assembly of such churches , either for , or against any particular church , though need require so to do ; but do account it sufficient to withdraw communion , if they so deserve , according to mat. . as the direction is , to deal with a brother in case of trespass , not considering that this directory is onely given out , how we ought to deal , in case of trespass , against man , one brother against another , and that in such trespasses as deserve not excommunication out of such a church , but a private withdrawing of brotherly fellowship by that particular man against whom the trespass is committed , to wit , let him be unto thee as an heathen man , and as a publican , vers . . it is not said , that either such a man , or any other , for trespass properly against man , should be excommunicated from the publique ordinances ; but they are first admonished to note such by a letter , and have no company with them , that they might be ashamed , to see how that will work to bring them to repentance ; but they must not for such faults account them as enemies , but admonish them as brethren , as thess . . , . and bear them patiently , yea , though we think of them , that they are evil men , tim. . , , . for we may easily be deceived , especially in our own cause , and be apt to judg and censure without moderation : and excommunication ought onely to be administred in case of sin against god , when we can scarce , in the judgment of charity , think any better of them , but that they are wicked men , cast out from amongst your selves : that [ wicked man ] saith the apostle , cor. . . and of this sort also were hymeneus and alexander , who had made shipwrack of faith , and fell to blasphemy ; besides which , or for such like gross and notorious sins , and that against god , we read not of any that were delivered unto satan like those , tim. . , . argu. but this directory of our blessed saviour , going no further but to private withdrawing , in case of trespass , brother against brother , is not sufficient to direct the church how she ought to deal , in case of sins deserving that dreadful sentence of excommunication : but we must likewise take in , for further direction , that cor. . and many other scriptures , as you shall hear anon . consequ . therefore it follows , that as a particular church is bound as well to deal with offendors ( if they so deserve ) by that heavy sentence of excommunication , as withdraw their communion and fellowship from them in case of lesser sins : even so in like case , churches consociated ought to deal with offending churches ( if they so deserve ) by that heavy sentence of excommunication , as well as withdraw their communion from them in case of lesser sins : and the churches censures of excommunication ought not to be bounded within the verge of particular churches against particular persons ; but ought to be executed against whole churches by the sister churches ( consociated and assembled for that very end ) if their sin so deserve ; as in case of toleration of blaspemy , or idolatry , or sabbath-breaking , or adultery , and such like gross prophaness in the members of the church , as cor. . , , . and do not censure them for it . and take notice by the way , that i therefore say [ in the members of the church ] because such who are profane , and never professed repentance , nor faith in god , and the lord jesus christ , though they come to the church , yet they are not capable of excommunication , because that even in the judgment of charity they are as yet without , in the apostles sence , and are not of such as are called brethren ; but being already without , and in the power , and slavery , and captivity of satan , need no more casting out , nor delivering unto him : but it were gross foolery to spend the churches censures upon such wicked men , neither could it be expected to be effectual against them , nor take impression on them ; and therefore the apostle doth not for altogether inhibit our companying together with such , as vers . . but with such ( amongst such ) as are called brethren ; with such a one , that they should not eat : whereas in another place , if any man that beleeved not invited them to a feast , if they were disposed to go , they might go ; for he giveth them no inhibition in that case , but onely a directory how to carry themselves , as cor. . . and it is but a foolish thing to bring men to the stool of repentance for some one particular notorious sin , till they can also profess and seriously too , as before god , that they repent for all , both secret and open , and do hope for pardon . and it is but a deluding of mens consciences , to put them in hope of pardon for one , till they repent for all , and do resolve to forsake them , jam. . . . and thus much by the way ; i do now come to the point , and do briefly assert : assert . that it is the duty of true christian chuches , joyntly consociate , or assembled together , not only to admonish , and withdraw communion , as hath been said ; and as it is granted by mr. cotton , in the way of the churches of n. e. pag. . sect. . to wit , that they look at it , as their duty , to be faithfull one church to another ; in like sort , as the brethren of one church are called to be faithful one towards another ; in regard that churches enjoy , and professe communion one with another , as well as brethren of a particular church ; alledging cant. . . & cor. . . look also sect. . but that therefore , it likewise follows , even from their own argument ; that an assembly of churches , is also bound to deliver unto satan , in the name of god , and the lord jesus christ , and by his power &c. any such church , as shall so deserve ; or the officers , or ministers of any such church , who shall so deserve , if their own church shall neglect to do it ; else , they deal not faithfully with such ministers , or brethren , not with such a church , as in duty they are bound , cor. . after the apostles doctrine and example , tim. . . . as hath been said : nay , if they but call themselves brethren , or ministers of christ , rev. . , . . or churches of christ , as chap. . . yea , jews and are not . they ought , i say , to be dealt with , by divine authority , in the name of christ , as synagogues of satan , as false apostles , as wicked iezebels , as lying brethren ; and so proclaimed ( joyntly ) by the churches , with one consent , and delivered to satan , that they might learn , not to blaspheme , or not to seduce , and deceive the servants , and people of god ; nor call themselves apostles and ministers of christ , when they are not ; or his ministers and embassadors , in such things and messages , wherein they are not ; as revel . . , . or call themselves jews , or of the people of god , and are nothing so , as chap. . . but do lye notoriously , and that in the name of christ . i say , the censures of the church ought to pass upon them , in as publike and declarative a way and manner , acco●ding to their sin , as their sin shall deserve ; and that in the name of god , and the lord iesus christ ; whose judgement it is , that ought to be administred , and publikely held forth in his sacred name , with the grounds thereof , from the law and testimony , if men so deserve , even to execration . reas . for the like care , and the like meanes in every respect , is to be used , held forth , and exercised over such sister churches ; whether false or true , if they be so deemed , through their own profession , as is , and ought to be used over particular brethren , by a particular church ; whether such brethren be false or true , that through their own profession , are deemed brethren , or called brethren , as cor. . . and if admonition , and in some cases excommunication , be ordinances of god , sanctified for the healing of the soules of gods people gone astray ; it were a sacrilegious injury , either to the ministers , or elders , or to whole churches , when they goe astray , to deprive them of the benefit of such wholesome medicines , when the estate of their souls stand in need thereof : as so their own arguments doth plainly resolve , in the way of the churches of n. eng. pag. . chap. . sect. . but it cannot be denyed , but even whole churches may so far apostatize , and go astray , either in life , or doctrine , or government , &c. as well as particular members of a congregation . reas . for suppose all the congregation do not act so wickedly , as to be fornicators , idolaters , or adulterers , &c. yet they may be induced to connive , and indulge , and be accessary with such in a great measure , as the corinthians were , with the incestious person , and therefore were sharply reprehended by the apostle paul. and if after admonition in such cases , as are proper for such gradual proceedings , there follow not repentance , and reformation ; or if any church shall tollerate idolatry , blasphemy , or prophaness , all sister churches ought in such cases , to proceed roundly against them . look in the way of the church of new eng : pag. . but for more certain testimony , examine and compare these scriptures following , to wit , cor. . . cor. . . deu. . , , &c. to the end . exod. . . acts . , . iudg. . iosh . . , , , . deut. . , &c. ioshua . , &c. iere. . , mal. . . and such like many prophetical , popular , and national curses , which are exemplary for us to use in like cases : and they are no other , but the express mind and will of god ; which being unchangeable , ought to be published , and declaratively held forth , as occasion requires ; and the more publike , and the more visible and general that it is , and the more faithfully , and emphatically that it is exprest , and the better it is , and the more likely that it should be effectual for the end thereof ; yea , the more voyces that proclaim it , or assent unto it , with affection of minde , and faith in god , sutable thereunto ; and it is the more available , and acceptable with god , and efficacious and operative on the hearts of men , to deter , and restrain them from any such wickedness . and what need we any more , or more plaine injunction , then the apostle hath given us : to wit , if any man love not the lord jesus christ , let him be had in execration , yea maranatha : cor. . . tim. . , . they had once occasion to have used these curses in the name of god , against some members of famous churches in new england ; and some it may be , might finde occasion to use them here , against such spies as bring an evill report upon the land of canaan ; the [ spiritual ] i mean. and doubtless , if used in faith , as they ought , they would be effectual ; for many such spies are culpable of judgement from the hand of god , as wel as these , who dyed of the plague before the lord ; as numb . . , . yea , good men , whose souls shall be saved , may yet deserve to be made exemplary by the hand of god , in such a case , for the terror of others ; as so ( no doubt ) were nadab , and abihu , and vzza , and others , as we may well hope ; for even aaron himself , was admonished by moses , how to carry himself , lest he also should dye before the lord , if he were provoked , numb . . and this kinde of divine authority is far more awful , and fit to be used in all such cases ; then carnal , worldly , and humane authority ; as the effects would prove , if ministred in faith , as james . , , , . and by the power of our lord jesus christ , as cor , . . to wit , through faith in his name ; confidently beleeving , that according to his promise , he will make it effectual ; and ratifie in heaven , what ever they agree on , or binde on earth or denounce , &c. as matth. . for if a man have faith in god , yea though never so little , if it be but as a graine of mustard-seed , provided it be concerning such very particulars , is he prayeth for , or desireth to be done ; yea , though it were for removing trees , and planting them in the middest of the sea , it should doubtlesse be effectual , matth. . . yea , what ever yee aske of god in prayer , beleeve that ye shall receive it , and it shall be given you , saith our savior christ , mar. . , , . mat. . . luk. . . and this divine authority , this power through faith , being ministred in his name , as it ought to be , is a far greater , and more awful authority , then any humane power , or carnal authority , that can be given by men , in what place soever ; for it is indeed the power of our lord and saviour jesus christ , spoken of , cor. . . it is the power god. mat. . , , . fetched down from heaven , by the hand of faith . . a third thing that i have against the independent government , is their strictness in trial of all , whom they admit to partake of the sacraments . but lest i should be over-tedious , and there being many arguments , which have long been opposed each against other , concerning this maine difference , which if once reconciled , all other differences , would easily be agreed . i shall therefore propose my own apprehensions , partly abreviating what hath formerly been said in some particulars , by way of result , and then shall answer some objections concerning this main difference , and shall so conclude , lest my book should swell to a tedious volumn . after that a particular church is constituted and organiz'd , for administration of all the ordinances they ought to observe ; these ensuing rules , as most consonant with the practice of the apostles , and of all the churches in the primitive times , and most sutable to the word of god , and the rule of charity therein contained ; and to his own ways , held forth to us for our imitation , who profess oour selves to be followers of god as his dear children , and to walke in love , as christ hath loved us ; and do account the end of the commandment to be love , out of a pure heart , and a good conscience , and of faith unfeigned . . first , it ought to be their chief care and endeavour , that the preaching of the word ( which is the chief means that god hath appointed for the saving of souls ) be with all diligence , publickly administred , both to beleevers and infidels , even to all comers , with this end , and respect chiefly , that such who are already beleevers , might be edified in faith and love , which are in christ jesus , and that others might be convinced , and converted , and turned to the faith , yea , and that even all such whom god hath ordained to eternal life through jesus christ : for care should be taken , that non should be lost , nor go astray , nor be offened in any respect , that neither bruisedreeds should be broken off , nor smoking flax extinct , or quenched ; nor that which is halting be turned out of the way , but rather healed , and restored , yea blown and kindled , and bound up , and mollified , and helped , and strengthned , by all possible means that god hath appointed in his holy word . . secondly , as saving of soul , and edifying of the church , is the chief business to be cared for , and indeavoured by the church , and as the ministry of the word is the chief means tending thereunto : so it necessarily follows , that not only for the present , but for future likewise , provision be made , that none be elected , nor admitted into office , as minister of the word , to labour in the word and doctrine , nor to rule and govern , or minister to the poor , as deacons , &c. but such who are so qualified , as the word of god requires they should ; that so they might not be lead , either by blind guides , or idol shepherds , dumb dogs , devouring wolves , soul-murtherers , false prophets , that sew pillows under all armholes ; and flatter men into a fools paradise , being partial in the law , or profane and scandalous in any respect : as the scripture is large for direction herein , how they ought to be qualified , through faith , and love , which are in christ jesus , act. . . not any officer , no not the deacons , but care should be taken , that they should be men of honest report , full of the holy ghost and wisdom . . thirdly , that in any possibility , this might be secured , and provided for , not only for the present , but for future generations ( as much as possible ) it ought to be the care of every member of that body corporate , that visible church so joyned , and constituted ; that none be admitted , and joyned , or incorporated together with them , either first , or last , either for the time present , or for future generations : but such only , in whom all the members of the said body ( in the judgment of charity ) may justly confide , that they will not , to their knowledge ( either in elections , or ejections , approbations , or results , in any church-busness , either for receiving in , or casting out , or any matter wherein their voice or sufferage is justly requisite , as a member of the body ) deal unjustly or impartially , perfidiously or unfaithfully , but as before god , and the lord jesus christ , and the elect angels ; lest in after times , by means of ungodly men , which might be crept in , if care be not taken , and provision made , to keep such out , they that are ungodly might heap to themselves teachers after their own hearts , such as have been mentioned : and therefore so far forth as such body corporate is in any respect politically joyned , for the good of the whole , every member being part of the whole , and therefore having interest in the whole it self , and that not onely for the good of the rest , but for it self likewise ; and therefore ought in conscience to have vote and sufferage amongst the rest , in all such cases as concern the whole , for the good of all . so every member ought to be careful , that none be admitted as joynt members , and incorporated with them , as a body politique , but such in whom they do and can confide ; that they will not , to their knowledg , in any such case , either deal unfaithfully concerning the whole , or any particular member , in any such respect ; but , as hath been said , for the glory of god , and the good of the body . and not onely so , but tryal should be had concerning their knowledg and spiritual understanding , both in the things of god , and that concern the church , in respect of government and discipline thereof , that they be both sound , and able to discern even of things that differ , in some good measure ; and be likewise conscientious , suitable thereunto . for , as they that are weak ought to be received , though not unto doubtful disputations : so , they that are weak ought to be received , but not unto doubtful elections , and such like business , as necessarily require , that men should understand and know , what they do , when they act therein . and therefore it was , that though all the levites were accepted of god , and taken for all the first born of the children of israel : and given as a gift to aaron and to his sons , from among the children of israel , to do the service of the children of israel in the tabernacle of the congregation : and to make an attonement for the children of israel , that there be no plague among the children of israel : when the children of israel came nigh unto the sanctuary , &c. yet they were not required , as called of god , to go in , and wait on the service of the tabernacle of the congregation , but from twenty five years old and upwards ; and so but to continue till they came to fifty years old , and were then to cease waiting on the service thereof , and should serve no more , as levit. . , , , . so that it evidently appears , that till they came to ripeness of years , and to a suitable discretion and gravity , for such holy service , it did not appertain unto them to administer in such a service . and so no more it doth to men that are true beleevers , and truly faithful , till they come to maturity and ripeness in knowledg , and have their wits exercised , as the apostle saith , to discern both good and evil . for it is all one , to be led by others that are blinde guides , as to act of our selves ignorantly and blindly ; not knowing what we do , or speak , or whereof we affirm ; for we may speak evil or good , and that injuriously , of the things we know not : and so , through blinde guidance , perish in the ditch . . and fourthly , this being so , and that such church affairs are of such weighty consequence and concernment to every member , and for the good of all , and for the saving of souls ; that it is not possible men should be too provident and circumspect in these respects . it is therefore requisite , and that which is the duty of every member of such a body , to take care , that none be admitted to be incorporated , and joyned with them , to have power and vote in the general business , but such onely as are known and approved for faithfulness and sincerity in true christianity , in the practise of piety and of religious service and worship of god in all such duties both private and in publique , as god requires . and though they be thus known and approved by some that are officers and members of such body politique , yet for fuller satisfaction unto all the rest , it will be needful that they should openly and publiquely , before all the church , not onely profess their faith in god , and the lord jesus christ , and their repentance and resolution through the grace of god , to forsake all their sins , and to carry themselves suitable unto such profession both before god and men . but , for further security and satisfaction to all the church , they ought to be engaged , by entering into covenant both with god and the church , to continue faithful and just , and to deal impartially in all such respects , according to their knowledg , as god shall assist and strengthen them so to do ; and thus far , and in these respects , such particular body can never be too careful , nor take too strict tryal of such who are admitted to be members of the same . but if they be not careful and strict herein , the men of this world shall rise up in judgment against them , and condemn them herein ; who in civil corporations are careful and strict , that none be admitted to have vote amongst them , in election of officers , for the government thereof , but such only as ( having served an apprenticeship some certain time ) are experienced amongst them , and practised in their trades , and are so made free ; and that saying of christ is justly verified against all such , that the men of this world are wiser in their generation , then the children of light , and will be applyed in displeasure against them , if they know these things , and will not obey and do accordingly ; yea , even the blood of souls will one day be required even at their hands , if they will not be careful and faithful , and provident in the use of means , which properly tend to the saving or damning of immortal souls . . and fifthly , on the other part , for the administration of the sacrament of baptism , and of the lords supper , such particular church ought not to be strict , nor ridged and severe , but with all charity , meekness and patience , bear the infirmities and burdens of others , and may not please themselves ; as these scriptures hold forth unto us , cor. . . & chap. . & chap. . , . & acts . . . chap. . . chap. . . cor. . . mat. . , , , , , , . and therefore , first , the sacrament of baptism ought to be administred unto all such children , one or both of whose legitimate parents are true beleevers , i mean , beleevers of the true christian faith , though yet for the present their faith is not justifying , in respect of themselves , but meerly historical , as acts . . if they be not dogs or swine , scorners of , or barkers against the ways of god , and his church and people . and this also is but only to be expected to be held forth or manifested to the church in the serious and publike profession and acknowledgment thereof in the publike congregation . for it was no more that philip required of the eunuch , and peter of the jaylor , whose whole houshold was baptized of him upon such profession : yea , though they be such men who are not admittable to the blessed sacrament of the lords supper , by reason of scandal , which may lie upon them , yet if they earnestly desiring the salvation of their children , and being such who , in their minority , were baptized likewise , and professing a purpose to amend their ways , and turn unto god , they ought not to be put back , but to be baptized , and their parents admonished how they ought to instruct them and bring them up , and that they themselves also should bring forth fruits meet for repentance , as the covenant of god made with them in baptism in their minority requireth of them , if they will not be accounted coveant-breakers both with god and man ; and so their charge lyeth even at their own doors , and the minister is clear , and the church satisfied , if it be serious and in publike , &c , for all outward ordinances ought to be administred according to the judgment of charity , and ought not to be restrained to the judgment of certainty , but according to love or charity , the properties whereof are not to think evil , but to beleeve all things , hope all things , and to take all things in the better part , and not to judg or censure according to the appearance , but righteous judgment , and as we can make it manifest that we ought so to judg . . and secondly , in like manner for administration of the blessed sacrament of the lords supper , it is only needful that such who would be admitted to partake of it , should in the publike congregation make open profession of the true christian faith , and confession of , and repentance for their sins , with a resolution to abandon and forsake them , and to walk worthy of that vocation whereunto they are called of god , and of such communion and fellowship with the church of god whereto they are admitted . provided always , that they be admonished beforehand of the danger and judgment that they are liable unto ( if they either for the present shal deal hypocritically with the church of god in such publike profession , & do but lye and dissemble before god & men ) as did but justly befall ananias and sapphirah : and likewise of the judgment and censure that the church is bound publikly to denounce & pronounce against them in suspending them again from such communion ; if they turn again with the dog to his vomit , and with the sow that was washed to her wallowing in the mire , and will not be reclaimed by gentle means to forsake their sins , and so the fault shall lie at their own doors , if they do dissemble , or turn again ; and both the minister and the church is guiltless herein before god and men , for they cannot justly deny them the ordinance , though they have sinned notoriously , if they freely confess such their notorious sins , and profess repentance , and a full purpose of amendment of life , and that they are perswaded that god hath pardoned , and doth and will accept them in jesus christ , and save their souls . for what know the ministers , or the whole church , but that they are converted , and truned unto god with all their hearts , if they so profess ? and upon what grounds can they lawfully deny to administer the same unto any such , though their sins aforetime have been as scarlet or crimson dye in the sight of men ? and who knoweth but such publike engagement may oblige them in conscience for future time , and for fear of the judgment of god against them , to keep their covenant , & amend their lives , and turn unto god , and cleave unto him even with all their hearts , and find mercy with him ; whereas on the contrary , if they should be rejected , or deferred and rebuked , and not accepted and beleeved , when they so profess , they should do as much as in them lyeth , even to destroy their weak faith , and to quench the sparkles of their smoaking flax , and break in peeces such broken reeds , whom , for ought we know , god hath freely accepted and received unto mercy , and for whom christ hath dyed , and ordained such ordinances to encrease and strengthen their feeble faith , as well as for the strong and most faithful members of the church of god : for who would have thought that christ should have called zachous , the publican , and dined with him , rather then any of the faithful and godly people of the jews at jerusalem , who doubtless beleeved as well as he , and to have eaten and drunken with publicans and sinners ? but he gives the reason , for he came not to call the righteous , but sinners to repentance , &c. but it will be objected , . that these are novel distinctions and divisions , that some should be admitted to have their children baptized , and neither of the parents admitted as yet to the sacrament of the lords supper . . and again secondly , that some should be admitted to the sacrament of the lords supper , and yet not be admitted to be incorporated members of that particular church , nor have votes in elections , and admissions or ejections , and censures , &c. as the members have ; this is novel and strange . i answer , that it is no more novel , then the sacred scripture and primitive examples , as i nothing doubt , but to make it manifest ; and that these distinctions and divisions are of absolute necessity in a church rightly constituted , and governed , and disciplined ; and the ordinances of god rightly administred , both to the weak and strong , as they ought to be . . and first then , i shall endeavor to make it good , that the children of such have been baptized by the apostles themselves , upon bare profession of historical faith , without either confession of their sins , or profession of their repentance , and a resolution of amendment of life , that we read of in scripture . and in my apprehension , this is either clear form the baptism of the iaylors houshold , and from the ordinary tender of baptism to the whole housholds of all that professed bare historical faith , to wit , that jesus christ is the son of god ; or else our grounds are to seek for the baptism of infants , acts . , , to . and acts . and if they be such parents , who have been baptized in their minority , their childrens case is no other , but in equal respect with the grand children of such parents whose grand-fathers are holy , but their own parents profane , who yet ordinarily are accounted admitable . . and secondly , concerning admittance of all to the sacrament of the lord supper , that do desire admittance , and will in the publique congregation profess a true justifying , and lively faith in jesus christ ; and if their sins have been notorious , do freely confess them , and profess repentance , and a resolution of amendment of life : i cannot see how any church can deny to admit them , whatever they have been in former times ; but that they ought to administer the outward ordinance upon that ground , without any further tryal or examination ; and ought not to defer the acceptance of them , with all brotherly love , and kinde respects , as dear brethren ; for so in the judgment of charity ( seeing they cannot know the contrary of certainty ) they ought to judg , as hath been said before : and there was never more required of any in the primitive times , as cor. . . & chap. . & chap. . , . & acts . , . i shall therefore engage any that oppose this doctrine , to shew a scriptural example on the one hand , as there is many on the other . . but thirdly , that all these should , at their first admission to the outward ordinances , being but babes in christ , be likewise admitted as visible saints , and members of a visible church , and should so be approved of by such a church and every member thereof , and incorporated with them politically to have power and vote in elections , &c. ( in my apprehension ) were very absurd . . for , first , till their sanctification be visible indeed unto such a church , how can they approve them as visible saints ? this were deeply to engage the members of the church to dissemble their judgments , which is not lawful , for they must lay aside all guile and dissimulation , as well as all uncharitableness , in judging of one another , as pet. . . . and secondly , they ought not to make any judgment at all , but leave it to god , whether they stand or fall to their own masters ; but in cases of certainty , in which they have good ground for a full perswasion this way or that way , lest by any means , they should wrong their brethren , or the church of god ; for they should sometimes quench the smoking flax , and break also the bruised reed ; and sometime again disparage and disgrace the judgment of the church by approving such as do but deal hypocritically . . and thirdly , this were as much as if the levites should all have been admited to attend on the service of the tabernacle of the congregation from their very childhood , as well as after that they were come to years of discretion : for the case is justly paralel , as these scriptures will prove , levit. . , . , . and pet. . , . rev. . . reas . for thus i compare them , all the elect that are built upon christ by a lively faith , are lively stones built up a spiritual house , an holy priesthood , to offer up spiritual sacrifice , acceptable to god by jesus christ , pet. . . & chap. . . so that all beleevers are accounted as priests , even form their first ingrafting into christ by faith. but as there was priests of divers orders ; so also ought the true beleevers to be distinguished ; i compare therefore the newly converted to the levites in their minority , till they came to years ; and all the grown christians , that are experienced in the trade and practise of christianity , to the levites , when they came to years of discretion : and all the elders and officers , elected by the church , i compare to the priests , the sons of aaron ; and so the ministers to aaron himself ; and who knoweth but that the lord jesus christ will govern his church after these examples paralel hereto , seeing the apostle peter doth thus compare them as resembling the priesthood ? pet. . , . & chap. . . as hath been said before . . and fourthly , this double reception is clear also , in my apprehension , from the apostles own words ; them that are weak ( saith he ) receive , but not unto doubtful disputations ; and therefore by consequence not to act , or vote , or exercise power in doubtful elections , and intricate business , which , for want of understanding , they are not able for , till their wits be exercised in spiritual things to discern both good and evil . it is not proper to admit them , or approve them as joynt members of such body politick , till all the rest of the members be in some good measure satisfied , both of their abilities sutable , and of the sincerity of their hearts and intentions for the good of the same . but for further satisfaction , that these are no novel distinctions or divisions of the church , but of ancient use in the policy of the churches in the primitive times : consider the words of origen , alledged against the remonstrant , who recites the words of origen to be these , to wit , that it was the custom of the christian teachers first to examine such as desired to hear them , of whom there were two orders . the first were catechumeni , or beginners . the other was of such as were more perfect . among whom there were some or dained to enquire into the life and manners of such as are admitted into the church . that they may banish such from the publike assembly , that perpetrate scandalous acts . i say , let it be considered , whether the policy of the church in those times was not justly paralel to that which hath been said , and whether it be not also sutable to the policy of some civil corporations , who ought to be followed in all wise policies , that may tend for good of a body spiritual , as hath been said . consider therefore whether those 〈◊〉 or [ beginners ] of which origen spake , were not like [ appren●io●● ] that had not served out their time in a city or corporation , and therefore had no voyce in election of officers as majors and aldermen , and those of the common counce : and secondly , whether those whom he speaketh of , that were more perfect , were not like free-men of a city , who have a vote in election of officers for the government of the whole , and of a common-councel , &c. and thirdly , whether those that were chosen and ordained out of that order , which they accounted more perfect , whose office , to which they were ordained , was to enquire into the life and manners of the people , and to banish , &c. were not like the aldermen and common-councel of a city , to whom all is committed ? and fourthly , whether the christian teachers of those times were not over all , as majors of cities , who are chosen by vote of all the freemen , and of none but freemen ; for apprentices have no vote , till their freedom be examined , and approved likewise ? and the children of light ought to be as wise in their generation as the men of this world ; and the church is compared to a city or corporation : so that the paralels in every particular do hold correspondency both with the levitical priesthood , to whom the apostle compares the church , and to the practise of the churches in the primitive times , is origen relates them , and to the civil government of bodies corporated , and to the reason and end of all policy civil and ecclesiastick , to wit , the good , and benefit , and safety of the whole . . as first , those that upon profession of the true christian faith , and repentance for their sins , and or a resolution to amend their lives , are admitted to the sacrament of the lords supper ; are justly paralel to all the levites , that , during their minority , were not admitted to attend upon the service of the tubernacte : and they are justly paralel to those that , in the primitive times , were called cateemement or beginners : and they are justly paralel to apprentices in a city that have not served out their time : and they hold correspondency with the reason and end of all government and policy , which is the good of the whole : for as the heir , so long as he is a child , differeth nothing from a servant , though he be lord of all , but is under tusors and governors , till the time appointed of the fat , her , as the apostle saith in a case not unsutable ; so for the veny same reason , there being a childhood and minority in [ grace ] as well as [ nature , ] reason tells us , that it is not fit , nor good , nor safe , nor likely to tend for the good of the body ; that power of government , or vote in elections should be committed unto such , who are not yet capable of such a business , or are doubted of , whether they do intend the good of the whole , no more then women are to have vote amongst them , nor any specified in these parallels instanced in . . and secondly , those who are admitted , not only to the sacrament , but to be incorporated as joynt members , of a particular church , upon such trial and approbation , as hath heerv said , and justly parallel to all the levites , that being come to yeare of discretion , and gravity , were admitted to attend on the service of the tabernacle , if without blemish . and they are justly parrallel , to those in the primitive times , that were more perfect then the beginners . and they are justly parallel , to the freemen of a citie , who have votes in elections , and out of whom the common councel is chosen , as their representatives ; and to act for them as neeed requires . . and thirdly , the elders chosen , by all the joynt members of such a particular church , and ordained ; &c. are justly parallel to the sons of aaron , to whom belonged the priesthood , in a peculiar manner , above the rest of the sons of levi , for they were anointed with the holy oyle , as well as aaron , levit. . , . and were ordained , and consecrated to the priests office . and they are justly parallel , to those that were chosen and ordained in the primitive times , to look into the lives , and manners of such as were admitted into the church , and to banish , &c. and they are justly parallel , to the aldermen of a citie or corporation . . and fourthly , the ministers of the churches , that are chosen by the eldens , and all the rest of the body , numb . . , , , , , . are justly parallel , to aaron the chief priest , who figuratively represented the lord jesus christ , and governed , and ministred in his sacred name , and was above his sons . and they are iustly parallel , to the teachers in the primitive times , who were chief in government , as well as in all other ministrations , in the name of god , and the lord jesus christ ; and therefore are called angels . revel . . and they are also parallel , the to majors of cities ; who though they are chief in power and command , yet it is by consent , and according to the agreement ; both of the aldermen , and of the common councel , who are chosen by the freemen as well as the major , for the agitation and transaction of all their businesse , for the good of all . but it will be objected on the other part , that this publique profession of faith , and repentance , and of a resolution to amend our lives , and to walke worthy of such vocation , will be thought too much , considering that many both men and women , are bashfull , and timorous , and unfit to speak , and declare themselves in the open congregation . answ . i answer briefly , that they may come before hand to the ministers and elders , and signifie their minds and desires unto them , and desire them to express so much in publike on their behalf , to satifie the congregation of their desires and resolutions , and of their repentance , and hope in these respects , and it will be sufficient , that they testifie their assent to what they express for them , and in their names and behalf . and how can the whole congregation be more easily satified in these respects , that men are cordial and sincere in such desires , then by doing it publikely in the open congregation , who may all beare witness of such profession ? and if they turn back , and live not sutable in some good measure , they may all joyne in their publike censure , in like manner , as in their admittance . and it cannot be denyed , but that which is the duty of every man and woman to beleeve , and do , before he approach to receive the sacrament ; that he ought not to deny , to profess in publike before all the congregation , that are of that profession , with whom he desires communion . and no man will deny , but that these ensuing duties are requisite , and necessary to be beleeved and done , before we approach to this ordinance . . first , repentance for all our sins , with confession of them , such as have been notorious and publike , if they be objected against us , even in the publike congregation ; with a resoltuion to forsake them , and amend our lives , &c. . faith is a necessary duty , before we approach to receive the sacrament of the lords supper ; for without faith we cannot receive the things signified ; we cannot eate the flesh , and drinke the blood of the lord jesus christ , but by a lively faith. for the outward bread and wine , being but the sacrament or signe thereof , is not the thing it self , that is thereby signified ; for the one may be eaten by dogs and swine , but the other cannot , but by him onely that hath true justifying and saving faith. and therefore this faith must at least be [ professed , ] else the most charitable judgement cannot think them prepared for this ordinance , if they deny to profess it before the whole church . . thirdly , love is also a necessary duty ; love unto god , and the lord jesus christ . and love to our brethren , and neighbours , and the whole church of god. for a true faith worketh by love ; and he that loveth not , knoweth not god ; for god is love , and he that loveth not his brother , abideth in death , &c. and therefore no man is fit to receive the sacrament , that is not reconciled , both to god and men , and in charity with all , as these scriptures shew . but it will be objected , that if all children of such beleeving parents , who outwardly profess , that jesus christ is the son of god , must be admitted to the christian baptism ; then , all must be admitted without distinction : for all will profess , that they so beleeve , though they be never so wicked and malicious enemies to the church of god , and even unto christ himself ; but our holy things must not be given unto dogs and swine , mat. . . i answer . true , if they be dogs or swine ; that is to say , if they be such , as bark against , and speake evill of the waies of god , and of his name and truth , or of his ministers , or disciples , and children , &c. for righteousness sake : they may , and ought to be excluded from all such priviledges , and their children likewise . or if they be despisers and scorners of such holy things ; turning with the dog to his vomit , and with the saw that was washed to her wallowing in the mire ; they may be excluded , and ought so to be , if they can be proved apparently to be such . but as the lord inhibited the condemning of any man , or putting him to death under two or three witnesses : yea , though one witness , might never so fully assert and assure it to the judgements of men , yet it must not stand . even so also , it must either be apparent , and clearly witnessed . or it is not sufficient to exclude their children from their outward ordinance ; they themselves being such , who have been baptized in their minority : for they are no other but in like condition with grandchildren of godly parents , who are not approved as actuall beleevers , and yet their children are admitted unto baptisme ; if they be not so profane , as to account them dogs , or swine , &c. as hath been said . if they turn not to be enemies to the church of god. he that is not against us , is with us , saith christ . object . but it will be objected ; if the root be not holy , how may we expect that the branches should . but the apostle plainly asserteth it , that such , whose parents are both of them unbeleeving , are unclean . now this he only meaneth , that they are outwardly to be accounted unclean ; for he doth not so judge , as if all were reprobates , that are borne of such parents , but that they are not to be admitted , as the children of the church , to the outward priviledges , till their hearts be purified through faith in god , when they come to years : and therefore this doctrine , is quite contrary to the apostles assertion . i answer briefly , that i list not to be contentious in this matter ; for in this case , as no man ought to be compell'd to bring his children unto christian baptisme ; so no man ought to be compell'd to baptize any ; but to doe in these things , as their charitable judgments shall engage them in conscience of their duty unto god , and to their christian neighbours , and to the church , &c. for there is strong arguments on both sides , the quintessence whereof , i shall briefly propose on both parties , and leave them to their consciences , to engage them to either , as they think best : and first then , for answer to this precedent objection , i do confesse that this argument were unanswerable , if it were certain that the apostle spak it , of such beleevers , as have true visible , saving , and justifying faith : and that such as they can likewise demonstrate for satisfying of the church that they are such beleevers . but if the apostle only mean it , of such a faith , as upon profession whereof , the ennuch was admitted ; to wit , a beleeving that jesus christ is the son of god. and that there is no name given under heaven , by which we can be saved , but the name of jesus christ. if such as these , i say , be the beleevers , intended by the holy ghost in this place , then we remain still , in the same dubitations as we were before . and so all that profess ; yea , or do but confess , that jesus christ is the son of god , must be accounted in the judgement of charity , as born of god , because that flesh and bloud could never have revealed so much unto them , as john . . as christ said unto peter . provided always , that such their profession be serious and cordial , at the least , outwardly . object . but it will be objected , that abraham recived the signe of circumcision a seal of the righteousness of faith , which he had when he was uncircumcised , rom. . . conseq . therefore it followes , that their seal of the now covenart , to wit , baptisme , should not be administred unto any but such , or to their seed , that have faith before , as abraham had , to set this seal to . answ . i answer , that this argument migh likewise hold the better ; if the faith here spoken off , vers . . were beleeving in god , to justification . but it is but as the other before spoken off : it is but said ; abraham beleeved god , and it was imputed to him for righteousness . now beleeving god , that what ever he promiseth shall come to passe . and beleeving in god unto justification , are far different ; for the devils had the first but only the elect do attain to the second . for even abraham himself , as the apostle saith , was justified declaratively by works , and not by faith onely ; namely , when he had offered his sonne upon the altar , james . , , , , , . conseq . therefore it follows , that this faith also , though it was imputed unto him for righteousness , and shall also be imputed to all that so beleeve god. yet it is of it self but a bare historical , and only an outward historical profession in the sight of men , and it is no more but such as the devils have , and therefore tremble ; but it is not saving and justifying faith , till men can apply the promises of god , through jesus christ , peculiarly to themselves , as to beleeve that god is [ their god , ] and that christ is [ their saviour , ] which many of the elect can hardly attain to till their death beds , their faith is so weak ; but we must not destroy their weak faith , for whom christ dyed ; we must not quench any smoaking flax , nor break asunder the brused reeds , nor turn aside that which yet halteth out of the way ; but it should rather be healed , or bound up , or blown , and kindled by all such ordinances , as might incourage them to hold on , or that might strengthen their faith , for they ought to be dealt with as [ children , ] by such doctrines and principles as are accounted the first principles of the oracles of god , because they have need of milk , more then of strong meat ; and what is baptism , but one of the first principles ? as heb. . , , . & chap. . , . yea , baptism is such an ordinance as the apostle paul asserteth plainly , that he was not sent to baptize , but to preach the gospel ; accounting baptism a more inferior ordinance then preaching of the word , though they sometimes minister it . for the ministry of the word is a more spiritual ordiance and ministration , for it is not baptism that now saveth us , to wit , not the putting away of the filth of the flesh , ( which is but the outward sign ) but the answer of a good conscience , when our hearts are purified through faith by the holy ghost . and the word is called , the word of faith which the apostles preached , and they did attend more constantly on the word , and commanded others to administer baptism that were of less esteem for the ministry of the word , that they might not be hindred neither by that , nor by serving of tables , from that spiritual ordinance for the saving of souls . and it is plain from john the baptists confession , that even his baptism was far inferior to that of christs by his holy spirit ; and it is plainly said , that there went out unto him jerusalem , and all judea , and all the region round about jordan , confessing their sins ; yea , such whom he accounted generations of vipens were likewise baptized of him ; for by a continued discourse by way of admonition he speaketh ( even to them ) saying , vers . . indeed baptize [ you ] with water to repentance , &c. i mat. . , , &c. but it may be objected , that even john the baptist prophesied of christ , that he should baptize them with the holy ghost , and with fire , and so he also did within a few days after his ascension ; and that his fan is in his hand , and that he will throughly purge his floor , and gather his wheat into his garner , but will burn up the chaff with unquenchable fire , as vers . . and therefore it follows , that though john admitted all that came in a promiscuous manner , yet christ will purge more throughly , and blow away the chaff , when he hath gathered his wheat ; and therefore it appears , that it is his mind that his floor should be throughly purged , and all his wheat garner'd . i answer true , but heed must be taken , that none of the wheat be lost ; it were better to retain the chaff and all , then lose any wheat ; and there is sometimes wheat so clothed with the chaff , that it cannot be unclothed by the threshing instrument , but it will appear like the other chaff ; and again , there is some other chaff that is so like wheat , that you can hardly discern it , till you know it by the weight ; and so it is likewise with men not infallibly guided , they cannot discern to judg at all by the rule of certainty , and therefore of necessity they must only judg by the rule of charity ; till the lord himself shall come , and sit as a refiner and purifier of siver , and shall restore all things , as mal. . . & chap. . . . i mean , in spirit , first , to restore all things before that great and fearful day of the lord , for every mans work shall be tryed by fire , to wit , [ the fire of his spirit , ] of what sort it is ; and this day of the lord is near at hand ; the fire is a little already kindled , and the light thereof doth a little shine , but our gross combustibles are long in kindling , and there is much water cast upon them by such who should blow them to make them flame , yet such waters shall be dryed up to their prejudice and loss , though they may be saved themselves . it will be objected , that the promise runs both to abraham and his seed , and therefore the seal of circumcision must needs be applyed to all abrahams seed in their generations , till the coming of christ , who was that peculiar seed , in which all nations , yea all families of the earth should be blessed : but now the promise , and so the covenant runs , but to them and their seed that are of the faith of abraham , who , in that respect , is the father of us all ; they that are of faith , the same are the children of abraham ; but not the other . argu. but wicked men that have lived all their life long where the gospel hath been preached , and yet live not only as infidels , but rather like athists : how is the promise and covenant properly sealed unto them , or to their seed , save only so many of them as the lord our god shall call ? how shall it so , so much as seem 〈◊〉 , to apply it to their children , especially considering they do it but of custom , more then conscience , when they bring their children ? and this custom was , it may be , chiefly incur'd by the laws and canons of the church formerly in use , to which impulsive means was adjoyned ; so that if they had not brought them , they might , for ought they knew , have been excommunicate both out of church and markets , for so far the excommunications , after aggravations , were extended ; and how then shall we know their desires to have them baptized now are so much as cordial , much less can it be known that they are so much as meer historical believers , that continue so obstinately prophane after so much preaching , which they have long heard , and the gospel read , which all that were ordined to eternal life , believed at the first preaching of it in the primitive times , and how then shall we so much as think that they believe the scripture , or any such thing , as salvation in christ , either temporal or eternal ? ans . i answer , what know we but their children are elected , and are of those to which god will shew mercy : what know we , but some of their predecessors were such as loved god , and kept his commandments , and therefore the promise of shewing mercy unto thousands in them that so do is ground of hopes unto them , exod. . and besides , the promise runs but to the children of believers , that are of faith , for those only are the children of abraham ; and then it will necessarily follow , that so many of those children of believers that prove not believers , but prophane , must not have their children baptized , no more then the other , till they come to years , and do desire it themselves being believers also , which will condemn some independents practise , and enforce them to yield , either to the one or the other ; or at least wise , that if such as bring their children to be baptized , can but prove that any of their predecessors , even to a thousand generations , have loved god , and kept his commandments , they must bantize them , as well as such children of prophane parents , that were both born , and educated under faithful parents : for their profanness is so much the more gross , and obstinate , and incorrigible , by how much better means , and cause they have had of amendment of life ; and therefore grant the one , and you lose the other . object . but it will be objected , that all that were baptized in the primitive times , as act. . . were admitted likewise unto all ordinances , if at years of discretion , as act. . , . it is said , that they that were baptized , as vers . . continued stedfastly in the apostles doctrine and fellowship ; and in breaking of bread , and in prayers , as vers . , &c. conseq . now then it will necessarily follow , that none were admitted unto baptisme but that were likewise admittable unto all ordinances , if at years of discretion , and therefore none ought now to have their children baptized , but that are admitted one or both parents to the sacament of the supper . considering both ordinances are alike sacred , as appeares from these primitive examples . ans . i answer , true ; and so we ought to account them , in respect of administring them to any at years of discretion . and as for the childen of such ; if you grant the one , the other is confessed . but the difference still doth hold , as before , whether men should be admitted , and their children likewise , upon profession of faith meerly historical , or upon the holding forth of justifying faith , as visible beleever concerning which , i am of opinion as is before shewed , but desire that both parties , might in this respect , without offence , or hart-burnings each unto others , walk in love , and by the rule of charity , without judging or censuring each other , as every man thinketh , and is fully perswaded in his own heart , as before god , and not as following men though never so eminent in other respects ; for they are not infallible . and this is certain , that we read not in scripture , of any at all , that desired baptisme that were put put back ; and it is not safe to act on principles , that are not grounded there ; but on the other part , all that gladly received the word , without any more trial , even three thousand souls were added to the church in one day , act. . they had no time for any great trial of so many . but the the arguments being so strong on both sides , especially concerning baptisme , so that many godly and grave divines , and holy men , are fully perswaded in their very souls and consciences , that they ought to doe the quite contrary one to the other in this respect . it therefore followes , that neither of them ought to compel each other to their own principles nor ways herein , neither ought the magistate to authorize the one against the other , but leave them both at liberty in these respects , to be stricter or remisser , as they think they ought ; seeing a full , and clear , and satisfactory result , cannot easily be produced from sacred scripture , to which all must necessarily assent unto . for to impel unto either , by civil power , were manifest tyranny over the very consciences of the one , or the other ; and therefore ought not to be done ; but as they tender the wrath and displeasure of god , and will expect his judgement who having begun , will also make an end , deut. . , to . & sam. . , , , & ps . . if such be of the seed of the jews ( spiritual jews i mean ) see ester . . for he is not a jew that is one outward , as rom. . , . i have more particulars to propose betwixt them , tending to unity , concerning other points wherein they are at variance , which i could not conveniently include in one volumne ; as the case stands with me at this time : but i purpose ( god willing ) with all possible speed , to put them forth ; proposing them as ( in my apprehension ) an infallible result from sacred scriptures , clearly deduced ; by unanswerable arguments . . what kind of civil government was commended to the jews , by the lord himself , as the best form , or way of government for them to establish in their common-wealth , of all other , who were his peculiarly beloved people above all the nations under heaven . . how far forth the magistrate ought to compel by force and power , to the keeping of the law ; to wit , the moral law of god. and how far forth it is not lawful to use any force in that respect . . what is the best rule to observe , and use , and the most proper and warrantable , to assure an honourable , and liberal maintenance to all godly and faithful ministers of the gospel of christ . finis . the utter routing of the whole army of all the independents and sectaries, with the totall overthrow of their hierarchy ..., or, independency not gods ordinance in which all the frontires of the presbytery ... are defended ... / by john bastvvick, captain in the presbyterian army. bastwick, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the utter routing of the whole army of all the independents and sectaries, with the totall overthrow of their hierarchy ..., or, independency not gods ordinance in which all the frontires of the presbytery ... are defended ... / by john bastvvick, captain in the presbyterian army. bastwick, john, - . [ ], p. printed by john macock and are to be sold by michael spark ..., london : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterianism. great britain -- history -- puritan revolution, - . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the utter routing of the whole army of all the independents & sectaries , with the totall overthrow of their hierarchy that new bable , more groundless than that of the prelates . or independency not gods ordinance , in which all the frontires of the presbytery , with al the quarters of the same are defended , against all enemies . and all the forces of the three generals and commanders of the / sectaries , hanserde knollys , j. s. & henry b burton are all dissipated , with all / their whibling reserves , and the field of truth still kept , viz. / that the presbyterian government dependent is gods or - / dinance , and not the presbyterian government ▪ independent . / unto which is annexed an appendix in way of answer to henry / burton clerk , one of his quondam fellow sufferers , in the which all his ca - / lumnies are wiped away by the sponge of innocency , and the postscript vin - / dicated ; the honour also of all our renouned generalls and commanders / is vindicated ; the honour of the city of london ; the honour of our brethren / the scots ; the honour likewise of all the presbyters through the kingdome / are vindicated from the obloquie of all the independents and sectaries ; / and their due prayses given unto them in their severall ranks and or - / ders , as next under god to have been the principall and primary / repairers of our breach , and the restorers of our pathes to / dwell in : the honour of all which the sectaries / wholly and solely ascribe to their party . / by john bastvvick captain in the presbyterian army , / dr in physick and phisitian in ordinary to all the ill-dependents and / sectaries to sweat them with arguments twice a year gratis , spring and / fall , who discovering their distempers and malidies finds by the severall / symptomes of their diseases that they are very unsound , root and branch , / and therefore ought ( with their venemous and intolerable toleration / of all religions ) to be shunned and avoyded as a company of infected per - / sons by all such as are sound in the faith . / mat. . . beware ... but / inwardly ... wolves . / london , printed by john macock , and are to be sold by michael spark , / at the sign of the blue bible in green arbour . . / to my dear friend dr bastwick , on the frontispeice of his book intituled , the vtter routing of all the independent army &c. to be a captain in an holy war , doth well become a man of peace so far , as he contending , on gods glory looks , which is the cause , maintain'd in all thy books . and now in this , by gods great might and power , thou wagest war against high babels tower. the whole armour of god thou 'st thee upon , thy loyns are girt with truth ; the brest-plate on of righteousnesse thou hast ; thy feet are shod with gospell-peace , prepared by thy god. and above all , the shield of faith in t' hand , all fiery darts of satan to withstand . t' helmet of salvation , the spirits sword , thou fightest with , which is gods holy word . a weapon , that all battels will abide . march on : brave captain , god is on thy side . s. b. to my worthy and learned friend doctor bastwick , on his book intituled , the vtter routing of all the independent army , &c. thy former works i 'ave read , and truly say , they were a means i wandred not astray from truth to error ; but did pry into the new opinions , which some say , and do pretend to be according to christs mind , but searching scripture no such way i find . the paths which independents do walk in , gods word shew'd me , to be a way of sin . and not the only way , as they depone , christ to advance , and set upon his throne . for they thereby christs seamlesse coat do rend , and precious time in jangling quaeries spend . framing their notions , only to make fraction , to christs dishonour , and th' increase of faction . by their means , blasphemies are spred about ; all sorts of sectaries , the land throughout , do preach up error , and so bold they grow , to threaten such as will not let them fow their tares amongst them , nor let them mislead people from truth , who readily give heed to new opinions , ways of liberty , being pleasing doctrine to delude them by , and to make many follow them , because 't is naturall to reject gods holy laws . grief overwhelm'd my heart when i did see poor souls seduc'd , yet men so silent be . at length i heard , as thou hast heretofore discover'd error , out of thy rich store of heavenly wisdome , which the lord gave thee , thou plead'st truths cause , that all her worth may see in this thy book . to th' presse i therefore went , perus'd so much as gave me such content , that whil'st i read , my spirits reviv'd again , seeing error vanquisht , and the truth made plain unto all men , god so assisting thee , that those who read it o're , resolv'd may bee . thy arguments being prov'd by holy writ , none can deny , but such who use their wit to wrest the scripture , reason to deride , thereby to gain [ proselytes ] on their side . for thou hast laid down truth so clear , i see , that sincere souls will blesse the lord for thee . of all false doctrines , i do now desire good people to beware , and this book read ; what satisfaction any can require , they will find here who love the truth indeed . read , meditate , of god ask wisdome then , truth to discern from all false ways of men . s. b. on the approved & transcendent worth of my dear and faithfull friend dr bastwick , which the independents and sectaries of our times do labour to obscure , with their black mouth'd railings , false accusings , sinfull reproachings , self-conceited slightings , proud scornings , unworthy and unchristian vilifyings of him . to set forth all thy parts , learning and skill , it were a work too hard for homers quill : and virgils poem excellent in verse would come far short thy vertues to rehearse . were they alive , and should it take in hand , thy worth 's above their muse to understand . for why ? in thee divine and heavenly grace , to be admir'd , do challenge the first place . but they such precious graces never learn'd , nor could perceive , b'ing sp'rit'ally discern'd . to speak thy praises fully , they would find a task not easie , though both were combin'd to make a record , onely to declare thy morall vertues , eminent and rare ; as justice , fortitude , wisdome , ( charity ) temperance , patience , love , humility . thy knowledge they in tongues might then commend , and without doubt their muses would contend thine eloquence and rhet'rick to set forth , yet could they never make known all thy worth , which they would see , and so conclude thy praise , by setting on thy head a wreath of bayes . and yet all this were to eclipse thy glory , thy graces rare transcend so mean a story . in morall vertues , true , thou ex'lent art , but here 's thy praise , thou hast an upright heart to god thy maker , hating every sin , thou art a man all glorious within . let sectaries rail , raise lyes ; yet without fear , truth speaks thee one of gods choyce jewels dear ; as having been most faithfull to her cause , when men presum'd to make their will their laws . and this thy book doth shew , for all their talk , that in truths paths thou persever'st to walk . thy blamelesse life and godly conversation they cannot stain with slandrous exclamation . fight still the fight of faith ; most certainly there is laid up , for thee , in heav'n on high , a crown of righteousnesse , which at that day , the lord , the righteous judge , shall give , and say to thee , come blessed of my father , take the kingdome i prepared for thy sake , from the foundation of the world ; and shall then , crown thy head with glory immortall . s. b. to the victorious worthy mr john bastwick , dr in physick , and captain in the presbyterian army , upon his industrious and learned book intituled the vtter routing of all the independent army , &c. triumphant victor , thou hast won the day , and routed legions too , without a fray or shedding blood : thy deep mysterious skill hath been always to cure , and not to kill . thou 'st purg'd their melancholy , that began to make all zeal their own complexion . their il-dependent choler 's cool'd by thee , and spleen , and sanguine may religious bee , while they take leave to rage , and rail upon thee , as thou wert the whore of babylon . then thou couragious captain , undertake to vanquish error , for christ's churches sake . arm thee , with samsons strength , or davids , thus like paul , fight thou , with beasts of ephesus . then sound a charge , utterly rout all those peace-church-disturbers , separates that expose our zion like to sodome ! what they 're able , raze down christ's churches , to erect their babel . on thee a furious rabbie fouly fals , beats up thy quarters : all their generals hanserdo knollys , namelesse i. s. burton , have not a scripture weapon that can hurt , one arm'd as thou art , ( their fury to abide ) with arguments , by gods word justifi'd . the scriptures thou unvail'st , we can behold their sacred truths , thy works do plain unfold their mysteries : thou with th' apostles keyes unlockst christs churches hidden treasuries . in this , thou hast all sectaries overthrown ; now they 'll cry out of persecution . to whom th' dissenting brethren do accord , who , with hugh peters keyes , paul hobsons sword advance they will , boldly , ( march madly on ) for all religions , — a toleration . which to christs faithful spous doth bring great scandal ; such wasting new lights shew theeves in the candle , who from christs fold , his church , the fat sheep steal , saints , converts , zealots , rich-men , in our weal . 't is better grow in grace , like thriving lambs , then in short time , become such hurtfull rams . but thou well prove'st their sacrilegious theft , christ , nor his blest apostles ever left them such a pattern : th' issues of thy pen , shews their false lights , to all enlightned men . and in their new ways , thou hast them pursu'd so close , that thou their champions hast subdu'd ; routed their army ; all their force and might they have's to rail , they are too weak to fight . george lindsey . the errata . in the epistle to the reader . page . line . expression read expressions . p. . l. . election r. affection & ibid. l. . new r. knew . p. . l. . independent r. independents . p. . l. . unihilate r. annihilate . in the book . page . line . papisticiae read papisticae , & ibid. l. . hrivie r. privie . p. . in some copies in divers lines pounties , porporations , pompanies , read counties , corporations , companies . p. . l. . his time r. in his time , & ibid. l. . in some copies how saith god r. how saith he . p. . l. . syllogism r. syllogisms . p. . l. . given , or them r. given them , or . p. . l. ult . punies r. ninnies . p. . alribiadian r. alcibiadian . p. . l. . hollownes read holiness . the reader in his wisdome will both discern and pardon the other literal escapes in the printing . to the ingenuous reader . christian reader , when it was but noysed abroad , after my returne from my last imprisonment , that i was writing against independency , it would exceed beliefe if . i should relate the indignation of all that party , and their severall expressions of the same against me , so that at that time there were no lesse nor fewer ignominious calumnies cast upon mee , nor more variety of virulent censures given out against me , then were uttered by them all to my disparagement , upon the late comming forth , but of the title and frontispice of the ensuing discourse , many of them affirming , that i was a vaine glorious wicked fellow , that i was mad , that i was a base rogue , and that i deserved hanging , and that i would never be quiet till i were hanged , with innumerable other unchristian expression of like nature . so that it seems , it is a greater piaculum by farre now to write against the independents and sectaries then scandalum magnatum was a few yeares since . truly at that time , i could scarce passe by any of them ( as i cannot at this day ) without some contumely or other , all which i beare with patience . and amongst others , i could never meet my brother burton , but he would alwayes after his salutation , in a deriding and scornefull manner , aske me , when my book came forth , telling me that he expected some monster . it seemes , he thought i was bringing forth such a prodigious brat as he not long after laid at my doore , which though it were a monster indeed borne with teeth and nayles , and did nothing but scratch and bite me , yet comming from his loynes my brother and quondam fellow-sufferer , i gave it entertainment , and for the love i beare to him , i have ever since danled it upon the knee of my election : now as soone as i had satisfied his expectation , and sent him my booke so long looked for , he very liberally expressed his thankes for it , and his opinion concerning both it and my selfe , and that with many opprobrious words ; amidst others he asserted , i was crased in my braine , and that i had need of some hellebore , and spake of me as an apostate and a persecutor , who before he new my differing opinion from him , both prayed for me , and immoderately praysed me , such is the uncertainty of all that is under the sunne , there being no stability in any creature ; and withall , hee triumphed that he would give me a speedy answer , making nothing of what i had written ( as it is usuall with all the independents to vilipend and slight whatsoever the presbyterians either speake or write ) and meeting with an other independent not many dayes after , he told me that there were twenty pens at worke against me , and that i should have my hands full . and howsoever it was some moneths before i heard from any of them in print , yet all that interim they whetted their tongues against me like so many razors , swords and arrows to wound me in my reputation ; yea , there was scarce a weapon in all the arsenall of calumny that they used not against me . now after some moneths one hanserdo knollys comming to me , told me he had writ a moderate answer unto my booke , complayning that the presses were all shut against them ( though the whole kingdome know , and their daily scriblings in print can witnesse the contrary ; whereupon , to take away ( if it were possible ) all occasion of their calumnious tongues , i writ unto reverend and learned master cranford , intreating him that hee would for the stopping of all their mouths license his booke , which he willingly , to pleasure me condescended unto , giving his reason withall in writing under his owne hand why he made such a transgression , the which master knollys concealed , wherein he dealt not candidly , for it gave great occasion to the sectaries to traduce master cranford not a little . and after this was printed , came forth an other pamphlet by one i. s. called flagellum flagolli , or doctor bastwicks quarters beaten up , which was the cause of the title and inscription of this booke ; and i being not many weeks after at westminster , some asking me there why i had not yet replyed unto them , i answered not in a triumphing manner ( as my brother burton relateth ) but merrily , yet in respectful terms , that i understood my brother burtons booke was comming forth against me , and when once that appeared i would answer them altogether . this is all as i remember was spake by me . now they having their emissaries and lisners in all corners , it seemes some of them over-heard that which was spoken by me , which they related to my brother burton in other language then i uttered it , the which provoked him a fresh ( as he saith , page . ) in ar●nam descendere , and to take both my bookes in hand , and so una fidelia duos parietes ; and although he was disswaded from fowling his fingers with my post-script ( as hee confesseth ) yet being ( as hee saith ) bound by a double ingagement , the one for the cause , the other for his person , he hasted at length as fast as before hee was slow to give me an answer to them both ; and howsoever i had not so much as named him in either of my bookes , but onely sent him them ( he having desired it ) yet he being not capable of the good counsell that was given him by his friend , fouled not only his fingers with me , but the whole man , soule and body , picking a groundlesse quarrell with me , telling me though i named him not , that i had vellicated him , and pluckt him by the very beard ; and as the prelate of canterbury said once , that when i writ against the pope i meant him ; so my brother burton imagined i meant him , because in my post-script , pag. . i had these words , that not onely the novices , younkers , and fresh-water souldiers , but grave men in their great white-basket-hilted beards with their swords in their hands came out to fight against their brethren for their independency , &c. which merry expression of mine , though i spake in the number of multitude , he applying unto himselfe , affirmes , that i meant him , as if there had beene none amongst the independent in white-basket-hilted ▪ beards but himselfe , which moved him to great choler and indignation against mee , and so inraged him , that he sheweth nothing but passion through his whole booke ( as will easily appeare to every one that readeth it ) in the which he tels mee that the wise man saith , prov. . ver . . & . . the beauty of old men is their gray head , yea a crown of glory being found in the way of righteousnesse , which i shall ever assent unto ; but if a gray head be found in the way of error , schisme and vnrighteousnesse ; then that place is not for his purpose . now i shall referre these two questions or queries to the judgement of all solid christians . first , whether or no my brother burton be found in the way of righteousnesse ? secondly , whether independency be the way of righteousnesse ? and to begin with the first ; in the second page of his booke he promiseth me , that i shall not find with him so much as a white staffe to lift up against me , and yet in the seventh pag. he comes out against me with phocions black hatchet , which is his pole-axe , with which he fals upon me soule and body , cleaving both my head and heart , sparing no part of me ; and in the same second page he promiseth me that he will answer me in the words of truth and sobernesse , and in the spirit of meeknesse and love . these are his words ; who would not thinke , that should heare him speak , but that he herad the sweet voice of iacob ? yet if hee looke but into his booke , before he commeth halfe way to the conclusion , he will soone see the rough hands of esau , and well perceive that he answers me in the words of error and passion ; and in the spirit of bitternesse , insolency , and hatred , and that he hath learned that lesson well calumniare audacter , aliquid haerebit , calumniate boldly , something will sticke , which he hath done with as much acrimony , as i thinke any man ever did against a brother , and quondam fellow-sufferer , all which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard and harsh termes ; i can no lesse then spread before the lord , the righteous judge ever remembring regium est male audire cum bene feceris . now whether or no my brother burton in breaking thus his promise with me in all respects , and dealing so unrighteously and injuriously with mee , though he come out in his beautifull gray head , be found in the way of righteousnesse , and be one of those men solomon speaketh of , i referre it to the judgement of the learned . but before i passe on to my second querie , i shall take liberty to make use of some of reverend and learned master calamies words for the more corroborating the judgement of the reader concerning this first question : he in his just and necessary apology against my brother burtons unjuct invective concerning truth shut out of doores , page . hath this expression concerning my brother burton . his words ( saith he ) are swords and speares , rather then words . hee fights with his heeles , rather then with his head , and kicks rather then argues , and whips rather then answers . scarce any man since montagues appeal hath written with more bitterness . i may say of him as dr rivet doth of bishop montague , non potest vir ille sine convitiis quenquam a quo dissentit vel in levissimis nominare , rivet . apol. this man cannot so much as mention any one from whom he differs in opinion , though it be but in the slightest matters , without reproach . and as plato said to diogenes , when hee trode upon the pride of plato , thou treadest upon my pride with a greater pride : so ( saith master calamy ) doth mr burton tread upon me , and whatsoever is blame-worthy in me , with a pride more then episcopall ; and surely if to be railed upon and reviled be sufficient to bring a man into discredit , then i must be esteemed as the dung , off ▪ scouring , and filth of the world , &c. thus that learned man truly spake of my brother burton , whose faculty chiefly lies in abusing most men that differ from him , though but in the least things . but what mr calamy says of him , may also truly be said of cretensis and all those of that fraternity , whose words are swords and spears , who all fight rather with their heels , then with their heads , and kick rather then argue , and whip rather then answer . whether therfore such men as my brother burton and his complices , though they come to us in gray heads , be found in the way of righteousnesse , when their dealings are so palpably unjust , and their opinions so schismaticall , hereticall and erroneous , i leave it to the judgement of all such as know what the way of righteousnesse is . and now i come to my second quaerie : viz. whether the way of independency be the way of righteousnesse ? my brother burton writing in the name of all the independents , pretends unto the people , and would make the world beleeve , that they are all dependent upon gods word for all their proceedings , and affirmes moreover in the fifth page , that all their new gathered churches and severall congregations are all dependent one upon another , both which assertions of his are most false , as will evidently appear to all those that know their practices and will vouchsafe but to read the insuing discourse , where they shall find , that they have neither precept nor president for their way of independency in all gods holy word , and that there is not so much as one example in all the sacred scriptures for any of their new practices ▪ wherein they differ from us ; and which is more that they all of them withhold the truth from the people in unrighteousnesse : how then can the way of independency bee the way of righteousnesse , when it is a deviation from that way , as by their practices will be evidenced ; therefore for the confirmation of what i have now said , i will briefly examine some of their proceedings , and first whereas my brother burton affirmeth that all their churches are dependent one upon another . this i say is most false . for all their proceedings in their severall congregations are carryed on in an arbitrary way ; whatsoever they publish in their writings and pretend to the people ( as all the learned and those that are acquainted with their method well know ) ; so that it lies in any one of their churches breasts , and is at their pleasure , whether they will so much as confer or consult with each other ; and if they do at any time vouchsafe one another that courtesie , yet it is stil voluntary whether they will give each other an account of either their censures or proceedings ( for they all pretend as absolute a soveraignty and jurisdiction within themselvs severally as any free-states or common-wealths ) & have no authority one over another , neither can they appeal for any reliefe if wronged , one to or from another : and if any member in any one of those churches , or any one of those churches divided amongst themselvs , or upon some eminent received wrong should fondly complain to another neighbour church , that church hath no power to relieve them no more then one private man can relieve another if he should be appealed to by another ; and if that church should desire an account of the other churches proceedings , that church may refuse it , if it please them . but if to gratifie their desire , that church should vouchsafe to condescend so far unto the other church , as to give them a reason of their proceedings ; all this is but gratis , and out of their good nature ; they have still no power to call that church in question that hath done the wrong , if that church stands upon its points and priviledges , and saith that they have nothing to do with them . and what then is to be done in this case ? then forsooth , they will withdraw communion from that church , which , say they , is the highest censure any one church can proceed to against another church . is not this , i pray , fine dependency ? what more unrighteous dealing can be found in the world then this of the independents , to professe themselves independents , and yet to pretend a dependency ? and when that comes to the tryall , they have no more reall dependency one upon another , then we have with them ? yea , what a great unrighteousnesse is this to pretend a dependency one upon another and a communion amongst their new gathered churches , when it is well known there is no more union and communion , nor true friendship amongst them then was between herod and pilate , they refusing the right hand of fellowship each to other in many of them ? yea they are deadly enemies one to another , as can sufficiently be proved ( although they all agree together to persecute the presbyterians , as herod and pilate did well accord to persecute christ ) ; for i my selfe have heard the independents protest against the brownists , anabaptists , antinomians , and seekers , and many other of the new fraternities , proclaming them all sectaries : and on the other side , i have heard those severall societies rail against all the independents , especially those homothumadon dissenting brethren in the reverend assembly , saying , new-england of as great tyranny as the prelates : and it is well known , that many of the independent congregations here amongst us have their different laws and customs , every one of them dissenting more or lesse from each other in their severall new gathered churches ; yea they are ignorant of each others practices : for my brother burton and i. s. know not that the women in some of their congregations have their voices there ; and yet it can be proved , that they also have peters keyes at their girdles as well as any of their presbyters : and therefore their new churches are not dependent one upon another , as my brother burton asserteth page the fifth , when as they all of them exercise an absolute soveraignty amongst themselves independent : what unrighteousnesse then is this in my brother burton and in all the independents to affirme that in all their churches there is a dependent independency , or an independent dependency , which is but a contradictory bull at best , at the baiting whereof a man , if he regarded not mispending his time , might make far better sport , then he did some years since , in baiting the popes bull. the truth is , as their religion is but a meer babell , so all their language is confounded , and they are divided in their opinions , principles and practices , they being all really independent : and therefore whether the way of independency be the way of righteousnesse , where they are so unrighteous in all their proceedings , and when they say one thing and do and practice another , and when they withhold the truth from the people in unrighteousnesse , as all the independent predicants do , i refer it to the wisdome and judgement of the godly and consciencious reader . but the unrighteousnesse of their way will yet more perspicuously appear if we but look into some other of their practices , which i shall by and by instance , the very consideration of the which ( the better to stirr up thy attention ) makes me boldly to conclude of them all , that whatsoever they pretend and whatsoever shews of seeming holinesse they hold out to the world , they are unsound , root and branch ; and neither the godly party , nor the praying people , nor the only saints , but the most pharisaicall brood that ever yet appeared in the world , and more injurious to christ the king of his church and to his royalty , and to all his holy , faithfull ministers and servants , then ever the pope or any of the prelaticall party were , and more malicious and treacherous to the saints , and truly godly and precious ones , and more opposers of all reformation , then ever the cavaliers were ; and many of them greater enemies to church and state , and the welfare of both , then either strafford or the prelate of canterbury . and as for the independent government , as it is most certain it hath neither precept nor president for it in all gods holy word , so it is far more tyrannicall and lordly then that of the pope or prelates tending to nothing but an anarchy and confusion in church and state : and therefore that they with all their trumperies and desperate practices , with all their unrighteous dealing , ought to be abhorred and abominated , whatsoever seeming sanctimony they make shew of , by all such as truly fear god and wish the peace of zion and the good of the state and kingdomes in which they live . now they that have a desire to see this charg made good against them , shall find it with the whole impeachment fully proved and made evident in the following discourse . but in the interim it will not be amisse to produce some few instances more of their practices for the proving of their independency not to be the way of righteousnesse . if a man but look upon their superlative pride , especially the conceit they all of them have of their own holinesse and sanctity we shall find that it exceeds that of the very scribes and pharisees , for all the independents and sectaries stile themselves the holy people , the godly party , the praying people , the generation of the just , the saints ; yea esteeming the very retrimentitious part of them ( to speak in their own dialect ) saints , calling their most blasphemous opinions and practices , the infirmities of the saints , in the mean time excluding the most godly presbyterians from those titles , calling them the antichristian brood , the enemies of jesus christ and his kingdome , the sons of beliall , and what not ? all which dealing with their brethren is not the way of righteousnesse : yea in their very prayers to god , they like the pharisees boast of their own knowledge , slighting and vilifying all their presbyterian brethren , disdaining so much as to pray for them ; yea in their publike assemblies , and in their publike prayers they have been heard contemptuously to speak of those in authority asserting that they were not worthy of the prayers of the saints , and it is well known that many of them will neither publickly nor privately joyn with their presbyterian brethren in any duty of piety accounting them all as an antichristian and unsanctified generation of men , and all this out of a strong and confident perswasion of their own holiness & out of an uncharitable opinion of their brethrens impurity , then the which strain of pride , the very pharisees never exercised a greater ; all which practices of theirs sufficiently declare , that the way of independency is not the way of righteousnesse : for greater unrighteousnesse there cannot be then this , as will by and by appear . but i will now come to some instances . not long since at a great entertainment and festivity on the lords day , when they were all met together , one of the homothumadon brethren , a great man amongst them , beginning the duty of the day , in his prayer before his sermon , speaking unto god by way of complaint against the presbyterians , said unto him with many tears , lord , they ( meaning the presbyterians ) hate us because we know more of thee then they do ; but we beseech thee lord give us still to know more of thee , and let them hate us more , if they will. but before i come to speak of this their prayer , and of some other passages of their other good prayers , i shall take the liberty here to say something of the difference between these mens practices , and the old puritans of england ; and so much the rather i do it , because they would perswade the world that there is little difference between them and the old puritans ; yea one of their itinerary predicants not long since preaching in a publike assembly , affirmed that there was no other difference between the independents at this day and the old puritans of england but that the independents were over-grown puritans ; which i conceive , he meant in this sense , that the independents outstripped them in all duties of piety and charity , and in all comely , seemly , orderly , and temperate walking in an unblameable conversation before god and men : this , i say , i conceive to be his meaning by the word overgrown : for i would not willingly put a worse interpretation upon his expression , and understand by overgrown , that he meant they were become monstrous ( which notwithstanding too too many of them are ) ; therefore if his words be taken in the better sense , by overgrown he understands that the independents have attained unto a higher degree of perfection then ever the old puritans had attained unto , and that they now walke more closely in the way of righteousnesse then ever they did . i will first therefore set down some of the practices of the old puritans , with the paths and wayes of righteousnesse they walked in , omitting many things for brevity sake though worthy of eternall memory and our everlasting imitation . for the old puritants of england , as those that have read their writings and knew their practices and were familiarly acquainted with them , they can testifie of them , that they were an humble , self-denying people , ever groaning under that burden of the remnant of sin , crying out with the apostle paul rom. . oh wretched man that i am , who shall deliver me from this body of death ? they never dreamed of a perfect holiness , nor never thought themselves more holy then others ; or presumed to call themselves saints ; and if that title had at any time been given unto any of them by such as truly honoured them for their singular graces , you should ever hear them complain of their imperfections , and with the apostle , phil. . ver . , . counting all things losse for the excellent knowledge of jesus christ , esteeming all their righteousnesse but dung , that they might win christ and be found in him not having their own righteousnesse , &c. now they that are acquainted with the independents doctrine , words , and practices , hear them talk of nothing but of their own sanctity , and of their perfection , saying god can see no sin in them ; and although some of them do not professe so much in words , yet in deeds they allow of that doctrine , proclaming themselves to be the only saints , the holy people , and the godly party , the generation of the just , and separate from their brethren as impure creatures : therefore the independents do not walk in that old way of righteousnesse the old puritans of england walked in , who made no separation in the worst times from the publike assemblies , or ever refused to pray with their christian brethren ; and therefore in this point they have not outstripped them nor overgrown them ; from which i boldly conclude , that herein that predicant did abuse the world , in saying that there is no difference between the independents and the old puritants of england ; for the old puritans were humble , self denying men , and the independents are pharisaicall boasters of their own holinesse and sanctity ; and therefore in this , their way is not the way of righteousnesse , but a great aberration from it . again , the old puritans of england , though never so learned , and never so sufficiently furnished with all accomplished abilities of divine knowledge , which many of them by their indefatigable pains , study , and industry , and by their prayers unto god night and day , and by their continuall waiting upon the ordinances , and gods blessing upon all their endeavours , had attained unto , so that they were taken notice of by all men , both in the universities and amongst all the learned , to be incomparable men , many of the which i could name , yet not any one of them ever preached either in publike or private without great study and prayer , yea and without a speciall call ; and they alwayes with saint paul , exercised their ministery in fear and much trembling , cor. . ver . . saying with him , cor. . . who is sufficient for these things ? those holy and godly puritans , though transcendently learned , yet were always conversant in all holy duties , especially in preaching and prayer with fear and trembling , thinking themselves never sufficiently enough provided for , for those duties . and truly saint paul's example is worthy alwaies to be looked upon , who though he were immediately inspired by god himselfe and had alwayes the assistance of his spirit , and ten thousand times more learning then all the independents put together , yet he preached alwayes with fear and trembling , and cryed out who is sufficient for these things ? now if we compare the independents and their predicants with the old puritans of england , we shall find the old puritans alwaies and in all things imitating the example of holy paul and the other apostles in their ministery , which they had a command to follow , phil. . ver . . who intruded not themselves rashly upon the ministery , as the false apostles and seducers usually did , and as all the independents and sectaries daily do ; they cryed out who is sufficient for these things ? and how can any preach except he be sent ? rom. . saying no man taketh this honour unto himself , but he that is called of god , as aaron , hebr. . . those old puritans were all men of saint paul's spirit , they durst do nothing without a call , nothing without great study , nothing without their parchments and books , imitating saint paul in this , who would alwaies have his parchments with him ( that is his books ) bring me my parchments , saith he ; they preached not without fear and trembling ; this was the continuall practice of the old puritans , they could never be seen in a pulpit before they had some dayes prepared themselves by prayer and study ; and yet after all this , they would then cry out , who is sufficient for these things ? whereas all the independents and sectaries assert , that every man may preach , and every man of them is sufficient , and many also hold that women may preach ; yea and to manifest that they are all sufficient for these things , and for the dispensing of the great mysteries of heaven , which the very angels desired to pry into , they run through town and country , and wheresoever they come get up into the pulpits and preach with such impudencie , impiety and blasphemy , as it is not lawfull to name , their very doctrines being so destructive to all piety , goodnesse , and good manners , and ruffian ▪ like they go in their hair and apparrel , and so insolent and proud they are , that one would rather take them for luciferians then saints ; and such unbeseeming expressions they have in their prayers to god , as would terrifie a truly consciencious and godly man to hear them , as not long since one of them in london publickly speaking unto god in his prayer , said , right honorable lord god , which kind of expressions as they are blasphemous , so ridiculous exposing religion and the sacred ordinances of god to ludibry and derision . but yet this is the dayly practice of the sectaries through the kingdome , far different from that of the old puritans of england , and therefore in this point of fear and reverence , and of an holy awe of gods divine majestie and a reverend adoring of the ministery and mystery of the gospell , independents is not that either of the holy apostles or of the old puritans , there being as vast a difference between them , as between light and darknesse ; and therefore the way of independency in this particular also is not the way of righteousnesse , but the way of rebellion and impudency . againe , the old puritans of england had all of them a reverend opinion of all in authority , and did ever beleeve that there was no power but of god , and that all powers were ordained of god , rom. . and they beleeved that every soule ought to be subject to the higher power , and that whosoever resisted the power resisted the ordinance of god , and for that their rebellion they should receive to themselves damnation , and they ever believed that every soule ought to be subject unto authority , not onely for wrath , but also for conscience sake ; this was the doctrine of the old puritans of england ; and their practice in yeelding continuall obedience to them , and praying for them is knowne to all men ; yea , they did acknowledge , that as all power was given unto jesus christ in heaven and earth , matth. . psal . . so they did beleeve that all power in church and state was derived from him , as the head of all principalitie and power , who had said , prov. . . . by me kings raigne , and princes decree justice ; by me princes rule and nobles , yea , all the iudges of the earth , &c. this doctrine the old puritans of england had learned and taught and were obedient unto , as having precept upon precept for it , as from the words above quoted out of the thirteenth of the romans , so out of . pet. chap. . verse , . who said submit your selves to every ordinance of man for the lords sake , whether it be to the king as supreme , or unto governors , as unto them that are sent by him for the punishment of evill doers , and for the prayse of them that doe well ; for so is the w●ll of god , that with well doing , yet may put to silence the ignorance of foolish men . the old puritans of england had fully learned this lesson of obedience to all authority , both civill and ecclesiasticall , being commanded to obey them that have the rule over them , and to submit themselves unto them , as who watched over their soules , as those that were to give account , &c. hebr. . . and this doctrine they did inculcate incessantly unto the people ; and for the government ecclesi●sticall the old puritans of england did beleeve it was that presbyterian government that is now contended for by all the presbyterians , as is to be seene at large in the learned workes of that ever to be honoured master cartwright in his disputations against bishop whitgift , who for his zeale to that government was called the father of all the puritans . they also did beleeve that all government , both ecclesiasticall and civill , was radically , originally , and inherently in god , and christ , and from them derived to the kings , princes , nobles and iudges of the earth , and to all the true ministers of the gospel in his church , who all have their authorities immediatly from god , and by whom alone according to the holy scripture they rule and command ; they never durst be so blasphemous as to rob god of his honour and glory , and the kings , nobles , and judges of the earth , and the ministers of the gospel of their severall powers , saying , that kings and nobles , and the rulers of the earth , and ministers in christs church and kingdome were the creatures of the people , and that the people were the soveraigne lord , both of kings , nobles , parliaments , and ministers , and that the authority which they exercised was inherently in the people , and that they might give it and deposite it into whose hands they pleased , and where they lusted , and call any of their rulers and governours to an account , and appoint them their times and seasons when they should meet , and tell them what they should doe , and displace them at pleasure as they shall thinke fit ; all these lessons of blasphemy the old puritans of england were ignorant of , which learned nescience of theirs is commendable : they had beene better taught from all the holy prophets , and blessed apostles , who both by precept and example have instructed the people of god in all ages to yeeld obedience to those that were governors over them , as wee may reade through all the holy scripture of the old testament , where we find what reverence even father abraham , the father of the faithfull , shewed unto all kings , under whose government he lived in the time of his peregrination , and where wee reade also what reverence ioseph yeelded unto pharaoh , and how iacob his father demeaned himselfe with all the patriarks to pharaoh , and those that were over them in authority , and how ieremiah behaved himselfe to the king in his time , and how the three children and daniel carried themselves to the very kings of babylon , though heathen princes , never speaking unto them , nor comming before them but with all reverence , deprecating all evil from them upon all occasions , & praying for their welfare ; yea , christs example ought to be for our imitation , who opened not his mouth ; the same we find in all the apostles , whensoever they were brought before authority , with what sweetnesse of language they carried themselves towards them , and what reverent expressions they used to all in authority , though never so wicked , when they were brought before them ; yea , if they had fayled but in the least expression , how soone they would recall themselves ; for when ananias commanded them that stood by paul to smite him on the mouth , act. . and he in passion beholding his injustice , said , god shall smite thee thou painted wall , when it was replyed unto him , revilest thou gods high priest ? paul stands not upon the justification of his words , but meekly answers , i wist not brethren that it was the high priest ; for it is written ( saith he ) exod. . . thou shalt not speake evill of the ruler of the people ; paul had learned his lesson well , and soone recollected himselfe , acknowledging his error that he had deviated from the rule which is there recorded for all mens imitation in after times to the end of the world , to square their lives and obedience by ; they are not by that to speake evill of the ruler of the people , whether he be ecclesiasticall or civill ; and if they may not speake evill , then they may not resist their authority , and unihilate their power , which is the extremity of evill and rebellion ; yea , all men are forbid so much as in their bed-chamber to curse or think evil of those in authority ; how much more are those then blame ▪ worthy , that not only think evill , but speak evill ; yea , write and publish evill against kings , nobles , and judges of all sorts , both civill and ecclesiasticall , and divest them all of their authority , speaking evill of dignities , and assuming the soveraignty of them all to themselves , & that from god him●elfe , calling themselves the soveraigne lords of them all , giving them lawes to rule by , and denying them their due reverence in the face of the kingdome , as lately some of the independents and sectari●s have done , both to the house of lords and commons ? surely such mens damnation sleeps not , whatsoever they pretend , and how highly soever they carry themselves , and by whom soever in these their evill doings they are supported , backed , and seconded : for saint peter in his second epistle , that knew very well the mind of god concerning such men , in the second chapter saith this of all the wicked , verse , ▪ , . &c. the lord knoweth how to deliver the godly out of temptations , and to reserve the unjust unto the day of judgement to be punished , but chiefly them that walke after the flesh , and despise dominion and government , whom hee cals presumptuous , selfe-willed , that are not afraid to speake evill of dignities , which the very angels ( saith hee ) though they were greater in power and might , would not doe against the devill being in authority , though it were usurped ; but those as naturall brute beasts made to be taken , and destroyed , speake evill of things they understand not , and shall utterly perish in their owne corruption , and shall receive the reward of unrighteousnesse . here is a fearfull doome pronounced against all such people as spake evill of dignities ; and saint iude likewise in his epistle seconds saint peter , verse ▪ , , &c. calling such men as despise authority , and speake evill of dignities , filthy dreamers ; and compares them to brute beasts , and unto cain , and unto balaam , and unto corah , dathan and abiram , pronouncing woe unto them all , and proclaiming them spots and deformities in all companies and societies , calling them moreover clouds without water , creatures empty of all goodnesse , trees whose fruit withereth , yea , without fruit , twice dead , here in this world in their sinnes and trespasses , and eternally in the world to come , and as if hee could never have spake enough of such men as despise dominion , and speake evill of dignities , hee cals them raging waves of the sea , foming out their owne shame , wandring stars , to whom is reserved the blacknesse of darkenesse for ever , against whom he saith , the lord will execute judgement for all their ungodly deeds , and for all their hard speeches , stiling them murmurers , complayners , whose mouths speak great swelling words , having mens persons in admiration because of advantage , desiring all men to remember the words of the holy apostles , and of our lord jesus christ , who fore-told the people of god , that there should be such mockers in the last times , who should walke after their ungodly lusts , and that they might the better take notice of them and know who these men both christ and the apostles spake of , he saith they were such as should separate themselves , sensuall , not having the spirit ; he describes them to be an unsanctified race of men , whatsoever seeming holinesse they make a shew of , and such as ought to be avoyded and shunned of all such as desire to please god and avoyd that condemnation that was denounced against all such as despised dignities and resisted authority ; and even as the lord by his servants commanded the people to separate from the company of corah , dathan , and abiram , and to goe from their tents lest they were involved in the same miseries and calamities that were coming upon them for their rebellion against moses : so ought all the people that indeed do truly fear god decline the companies and societies of all such as now oppose authority and make themselves the soveraign lords of the kings and rulers and judges that god hath appointed over them : for surely a greater unrighteousnesse cannot be perpetrated against god , then thus superciliously to trample upon authority , and to despise those that are over them , which is the dayly practice of the independents and sectaries ; all which unrighteousnesse the old puritans of england were not guilty of having been better taught ; and therefore in this part of duty the independents are different from the old puritans of england , who walked not in this way of unrighteousnesse ; and therefore the sactaries have not out-stripped them in this point of obedience to authority , but they are indeed overgrown , and are become monstrous in their rebellious practices : yea , so far they are from reverencing those in authority , as they are grown to that height of pride and unrighteousnesse , as many of them will not so much as pray for the very parliament or the assembly either privately or publickly , as can sufficiently be proved by such as are acquainted with them and their practices : for not long since in a great assembly and congregation of independents ; one of their predicants being in prayer , after he had put up many petitions and requests in behalfe of their fraternity , thus expressed himself , speaking unto god , now lord ( saith he ) we should come to pray for the parliament and assembly , but they are not worthy the prayers of the saints ; and so with disdain he passed them by as unworthy of their prayers , then the which what could be spake more wickedly and contrary to the practice of all the old puritans of england , who in all their prayers and supplications private and publick , ever with tears prayed for all in authority ; i affirme that this practice of the independents is not onely one of the highest strains of all unrighteousnesse , and contrary to the practice of all the old puritans of england , but contrary to all the practice of all the saints that ever yet lived in the world , and contrary to all the commands of god both in the old and new testament . for we have read how earnestly moses prayed for the rebellious israelites , wishing himselfe rather to be blotted out of the book of life then that the lord should destroy them ; and so did paul wish for his countrymen the jews : samuel also when the people desired him to pray for them , sam. . v. . god forbid ( saith he ) that i should sin against the lord in ceasing to pray for you &c. so that the holy prophet makes it a sin in either ministers or people not to pray for their brethren , and especially those in authority : for this was the practice of all the prophets ; the lord told a heathen king that abraham his servant should pray for him ; yea father abraham prayed for the very sodomites , and the kingdoms in which they dwelt , gen. . and the people of israel when they were in captivity in babylon , had a command from god himselfe to pray for the welfare of very babylon and the princes of the same ; and we have read what supplications daniel , ezra , and nehemiah put up in behalfe of those heathen princes under which they lived , as well as for their own countrymen . and saint paul gives it in charge to all ministers and people , tim. . to pray for all men , ver . , . i exhort ( saith he ) that first of all supplications , prayers , and intercessions , and giving of thanks be made for all men : for kings , and all that are in authority , that we may lead a peaceable and quiet life in all godlinesse and honesty : for this is good and acceptable in the sight of god our saviour . so that here there is not onely an exhortation to all christians in generall , but in speciall to ministers to pray for all men : but primarily for those in authority ; and reasons & grounds are also given by the apostle of incouragement to this duty : viz. because that it is a good and acceptable thing in the sight of god , tending also for the peace , quiet , and tranquillity of them all ; and which is more , to all godlinesse , which is the glory of all peace ; and therefore that they ought to pray for those in authority . and this exhortation of the apostle , all the old puritans of england did ever most diligently observe and follow , praying for them that were in authority night and day ; whereas the sectaries were never in private heard pray for either king , or parliament , or the scots , or assembly . how wicked a thing therefore is it in the independents and sectaries , and what a part of unrighteousnesse is it in them , dayly to omit this duty , who will neither pray with their brethren nor for them , but separate from all their societies as from a people unholy ? yea how impious and rebellious a thing is it in them , against both god and all authority , to say , and that in a disdainfull manner , even in their publike meeting places and congregations , that neither the parliament nor assembly are worthy their prayers ? yea it is well known and can be proved , that they pray against them and the king himselfe , and that not onely privately , but in their congregations publikely . surely if either the parliament , or assembly , or the presbyterians were as bad as the kings of babylon , or the persecuting jews , yet they ought to be prayed for ; for we have a command to pray for all men , yea for our enemies , and those that persecute us and revile us ; and we have christs example for it , who said , father forgive them , they know not what they do , speaking of those that persecuted him , which saint stephen imitating , said , lord lay not this sin to their charge ; supplicating likewise for his enemies . and so saint paul prayed for all those that forsook him when he appeared before nero. now when the independents and sectaries transgresse thus against precept upon précept , and against the example of all the holy prophets , and christ himselfe , and his blessed apostles and martyrs , and dayly by these their practices fight against god himselfe , and are in every thing so unlike the old puritans of england , it is manifest that they have not outgrown them in this point of duty , and that the way of independency is not the way of righteousnesse , but the way of error and open rebellion against god ; so that those glorious titles they assume unto themselves , of being the onely holy and praying people , and the saints , and but the old puritans of england overgrown , do not belong unto the independents and sectaries when they are so like the devill in all their practices : for it is sufficiently known & can be abundantly proved , that many of the independents & sectaries wil neither pray with the presbyterians nor for them , no nor for king and parliament , nor for the assembly , nor for the scots ; yea if need be , it can be proved , that they have prayed , and that publickly , against them all : yea their dayly pamphlets witnesse what good affection they have towards them all , whose chiefe imployment it is ( except it be now and then by the way of slattery when they coaks the parliament a little to gain their favour , that by their party in the house they may do the more mischiefe against the presbyterians ) ; i say , except it be at such a nick of time , the whole imployment of all the sectaries generally is abominably to abuse them and to raile and revile both the house of lords and commons and the assembly , and the scots , and the city , and for the king they cannot hear of his very name with patience ; i can say thus much of them , and men also of good rank and reputation , that i never have heard more reviling speeches in my life against any men then they have uttered in my hearing , and in the audience of many , and that at the parliament door ; affirming openly , that they were more tyrannicall then either strafford or the prelate , and greater persecutors then those of the high commission court , and this was the general language of all the sectaries through the kingdome , within this twelve moneths , indeed since the recruiting of the house and since by that means they have strengthned their party , and they have of late shewed lesse favour to the presbytery and the city , they have not been altogether publickly so boysterous in their expressions , yet notwithstanding privately amongst themselves they can speak daggers both against many worthy members in the house of commons , and against many of the lords , and against the city , and against the scots , and especially against the assembly ; all the which they traduce at pleasure , with most of the proceedings of the house of commons , if at least they do not humor them to their desires and designes ; yea many of their printed pamphlets can witnesse for me that i wrong them not , and amongst others those that were writ by john lilburne , who is but the mouth of the rest , who dares speak out what the other sectaries dare but mutter , and therefore he is adored and exceedingly animated and countenanced by them all , and superlatively cryed up as the onely man of courage and animosity amongst all those of that fraternitie , and he makes all the lords but prerogative and king creatures , and the very house of commons but the creature of the people , who may call them to an account when they please , and therefore ( for all their flatterie in their petition ) it highly concerns the great councel and the whole kingdom , timely to look into their proceedings , & their clandestine machinations , lest that in recruting of the parliament they doe so strengthen their faction , that in fine they destroy not only the parliament it selfe , but the whole kindome , and make themselves soveraigne lords indeed ( as they pretend they are ) over both the king and parliament , and all the people , and so become really our lords and masters , so that whereas formerly this nation was called the popes and prelates asses , we may now justly be called and termed the independents mules , a monstrous brood indeed ; for it is sufficiently knowne , and can be proved , and that by good witnesse that it is their maxime , that the saints only ought to rule the world , and to have the sword in their hand , aud they prove this their doctrine out of the . psame , where the prophet saith , v. , , . &c. let the saints be jeyfull in glory , let them sing abroad upon their beds ; let the high prayses of god be in their mouth : and a two edged sword in their hand to execute vengeanee upon the heathen , and punishments upon the people , to bind their kings with chaines , and their nobles with fetters of iron , to execute upon them the judgement written ; this honour have all his saints ; prayse yee the lord. upon this place of holy scripture they ground their opinion , that the saints only ought to rule the earth ; now they account none saints but themselves , and all the presbyterians enemies of jesus christ ; yea , they have beene heard say when they are amongst themselves , where they may speake freely , that they see no reason why the saints may not compell any nation by the sword to come under obedience to christs kingdome . so that howsoever they challenge liberty of conscience now , saying that conscience is a tender thing , and that it ought not be forced ; yet if they but once get the day , they will give no toleration i beleeve to any presbyterians ; yea , i am most assured , had but the parliament voted for independency as they did for the presbyterie , they would have found scripture enough then by which they would have proved that the christian magistrate might have forced any to come under obedience to christs yoake , and then the example of nehemiah would have beene exceedingly urged by them all , who seeking a through reformation , would not suffer so much as the language of ashdod to be spoke within his jurisdiction , but constrained them all to imbrace the true religion , and sweare by god , that is to set up gods true worship ; this example of nehemiah i am confident would have beene urged , and that eagerly by them all , who at their first comming over from their pretended banishment ( i meane the homothumadon brethren , and those of new-england ) as long as they had any hopes of setting up their independency were very frequently heard speake of a through reformation , and alwayes commend noble nehemiah for his zeale that hee would not suffer any false worship in ierusalem ; but since they perceive their hopes are frustrate , now they labor for a toleration of all religions , which both god , noble nehemiah , and ioshua , & all the holy prophets , christ and his blessed apostles continually were displeased with , and denounced judgements against ; all which holy lawes now they desire may be dispensed with to gratifie them with a ful toleration of all religions , or at least with an indulgence for their new-fangled independency , which by all their indeavours they make way apace for : and howsoever it was thought a thing worthy of death in strafford and the prelate of canterbury , that they but laboured to alter the lawes of the land , and the religion that was established by publick authority , and for the which they both suffered , the very sectaries and independents themselves being the principall agents to bring them both to their end , who by their tumultuous and disorderly running up daily to westminster , were never satisfied in craving justice at the parliament against them , saying , that as resolution was the life of action , so execution was the life of the law and justice , and would never be contented and appeased till they had obtained their desires against them , and only for this very cause as they pretended , that they indeavoured to alter the lawes of the land , and the religion established by publick authority ; and many of our fugitives were as eager in that busines as any of the rest , some of them standing upon the scaffold to see the execution of them , and rejoycing at the justice done upon them ; and yet behold the very same men , are all of them guilty of the very same crime that they dyed for ; yea , of a farre greater ; for the prelate and the earle of strafford were adjudged for but indeavouring to alter the religion and lawes established in the kingdome ; but all the sectaries and independents they have really altered religion , and have set up many new religions , and that without any authority ; yea , they have altered both law and gospel , rejecting all the holy scriptures , and making nothing of the glorious word of god , as can be proved , and they have not only established by their sole authority divers religions amongst us that were never knowne before , but they proclame all the presbyterians enemies of the lord jesus christ , and the sons of belial , and esteeme of them as so many infidels in no wise to be communicated with in holy things . and for the fundamentall lawes of the land , they not only speake against them as a yoake of tyrannie and bondage unsupportable to be borne , but they write whole bookes against them , desiring they may be altered , notwithstanding all men injoy their lives and estates by them ; yea , they write not only in general against all the laws of the land , but against the very ordinances of parliament , daily publishing pamphlets against all their proceedings , and especially they have taken great paines to dismount the ordinance of tythes established both by law and a particular ordinance of parliament , they would faine starve the presbyterians , preaching and practising hourely against the covenant , and many knowne ordinances : for whereas it was by ordinances injoyned that none should preach publickly , but such as were authorised , and thought fit for the soundnesse of their doctrine , and for the sufficiency of their parts and abilities ; and that nothing should be printed but by authority ; notwithstanding these ordinances , the sectaries and independents both preach & print whatsoever they please to the seducing of the people , and for the perverting and corrupting of religion , and disturbance both of church and state ; and whereas by an ordinance of parliament , the manner of government consisting of the three states , king , peers and commons , hath been againe and againe confirmed , & established with the sitting of the reverend assembly of divines , and the ratifying of the directory , and for the establishing of the presbyterian government , neverthelesse they write against them all , especially the king , peers , and assembly , making nothing of them ; no nor of the ●ouse of commons it selfe , if at any time they displease them , but they dash them all a peeces , subverting the whole government at once , proclaming the people the soveraigne lords of them all ; and some of them have beene so temerarious , as they have abused the whole parliament to their faces ; first the king , then the house of commons , and then the house of lords , slighting their authority and power , affirming that they could not so much as commit any freeborne subject to prison which every justice of peace or constable may doe ; yea , it is well knowne that in insolency they have exceeded all delinquents that ever appeared before the great councell of the kingdome ; so that it may be spake to the honour both of strafford and the prelate of canterbury , that they both of them behaved themselves with far greater modesty and reverence towards both houses then many of the sectaries have done , for they ever yeelded due honour and reverenciall respect unto them all , both with bowed knees , and gracefull and seeming language ; which those paultry fellowes out of an insulting impudency denied them , despising dignities and dominions ; and these creatures have had their complices to applaud them in these their rebelliouspractises , yea some of them have beene so bold as to petition the parliament in their behalfe , though they could not be ignorant how unchristianly , unreverently , and undutifully they behaved themselves before them , which was the greatest affront that was ever offered to any parliament , and the greatest breach of the priviledge of parliament that hath beene knowne in any nation ; and yet all these things have beene perpetrated by the independents and sectaries , all which gracelesse proceedings the old puritans of england abhorred , as the way of unrighteousnesse . this also can be proved that many of their independent itinerary preachers run from place to place , preaching against the nobility and gentry , against the citie , and against the reverend assembly , against the directory , against tythes , against the presbytery ; yea against all that is called authority , and against all our gallant , renowned , and valiant presbyterian souldiers , saying in their sermons , come out yee old base drunken whoremasterly rogues , shew what you have done for the safety of the kingdome , ascribing all the glory of those noble victories to their owne party . truly if i should make but a repetition of the very contents of their prayers , sermons and diabolicall practises , and set downe but the very heads of them , it would fill a mightie volume , by all which it would evidently appeare that they are greater delinquents against the religion and lawes established by publicke authority , then ever strafford and the prelate were , and greater malignants to the state then ever the cavaliers were , yea , greater enemies to all reformation in religion then ever appeared in the world before they were hatcht , and which is not the least thing of admiration and wonder in all these creatures , they are fledge in wickednesse as soone as they are disclosed . truly , these their practises manifest unto the whole world that they are not the onely saints , nor the old puritans of england over-growne ; for it is notorious that all of them abhorred all these their ungodly proceedings , and therefore the way of independency is not the way of righteousnesse , but the open way of sinne , heresie , and apparent rebellion . but i will yet in a few things more compare the old puritans of england , and the sectaries and independents together , before i come to speake of the prayer of that homothumadon brother , i first made mention of . it is well knowne , that the old puritans of england were all of them very zealous for the sanctifying of the lords day , and their whole imployments on that day sufficiently declared to all those that were familiarly acquainted with them , that they were heavenly minded men , and such as were truly mortified , and dead unto the world , who denyed unto themselves usually those ordinary necessaries on that day , that at other times they would more freely partake in ; they dressed but little meat on that day , no more then very necessitie called for , not out of any penuriousnesse , but for this end , that their servants might be eased from all toyling workes , that they might the better attend upon the duties of the day ; and they were especially carefull , that both they and their children , with the strangers that were within their gates , should sanctifie that day ; they left none of them to ramble whether they pleased , they had well learned that lesson , that they and their men-servants and maid-servants , with the stranger within their wals should keepe holy the sabbath day , and did both by themselves and with their families take order , that no duty of the day should be omitted , the whole day being taken up either in prayer or meditation , or reading of the holy scriptures , or hearing the word , or repeating of sermons , or singing of psalmes , or instructing and catechising their families , or in the works of charity , or visiting the sick , or in holy conference , or in reading godly books , or in performing of some duty or other that might bring glory to god , and honour to their holy profession , and their houses were generally so well ordered , and all things carried in such comelinesse and decencie , as he that had beene brought up in profane company , and had accidentally lighted into owne of their houses , would as much have wondred to see the excellent carriage of all things there , as the queene of sheba did to behold the ordering of solomons house . i may truly speake this to their immortall praise , that i never saw in their families the least disorder on those dayes ; nor never saw a feast on that day , though at other times they were very free in their entertainments , and much given to hospitalitie , and nigardly in nothing , and commonly they caused their table-cloath to be spread on the saturday before they went to bed , and they were carefull that all that were well in the family should go to church with them , and they had a singular care that all their servants might have no hindrances or impediments by any worldly imployments that might in the least disturbe them or dictract them from the duties of the day ; all these things i can witnesse with thousands more besides my selfe , were the practices of the old puritans of england , and this was the way of righteousnesse that they walked in , for the sanctifying of the lords day . now if the practice of the independents and sectaries about this busines and point of obedience be looked into , there will be found a vast difference betweene them and the old puritans of england ; for it is well knowne that they ordinarily make all their greatest entertainments on that day , as that i spake of before for instance , ( and many more that i could mention ) where the whole church was feasted to no small distraction to their poore and godly servants , that were taken up with more attendance that day , then martha was on an ordinary day in entertaining of christ himselfe , which not withstanding hee then blamed in very godly and beleeving martha , who had learned to give christ an honourable confession of her faith concerning her beliefe in him ; and doubtlesse if martha were then blamed by christ , and had from him a reproofe for her too much care about many things in entertaining himselfe ; i beleevee the independents and sectaries will receive but little thankes at his hand for profaning his owne day , and causing others to doe the same , and for their thus breaking and violating his holy lawes , and hindring of his servants by their needlesse entertainments , from the duties of pietie and holinesse that he requires at their hands on those dayes , and he will say to them at the last judgement , as for these their disorderly walkings , so for their new and needlesse traditions , who required these things at your hands ? nay , did i not forbid these things will the lord say ? truly it is most notorious that the sectaries and independents are very loose in the sanctifying of the lords day ; and although many of them before they fel into the way of independencie were very conscionable observers of that day , and were greatly displeased with the king for granting but a toleration for sports on that day , and could then say , that very sinne alone had beene enough to bring downe the judgements of god upon the whole land , yet since they turned sectaries , they can now not only feast and ryot on that day , but if need be work on the same in their ordinary imployments , as can be proved , and many of them that were then great zealots for the performances of all duties of holinesse that day with all their families , now regard not that day no more then an other , nay , they let their servants and children goe whether they please , leaving them all to the liberty ( as they speake ) of their owne consciences , and it is ordinarily observed , that all the independents and sectaries in the armie , and through the whole kingdome will frequently journey on that day , and for the homothumadon predicants , they are trundled about on the lords day in their coaches with foure horses , needlessely disquieting both men and beasts that they have a command to give rest unto . a tumbrell or a dung-cart were fitter for these proud and profane fellowes to be carried about in ; and if they will not leave these their licentious courses , and surcease thus to profane the lords day , i see no reason but that the magistrate should take some order with them , and punish them for profaning it , it being not only against the lawes of god , but contrary unto the lawes of the land. it may be that is one of the lawes that the sectaries would have abrogated and made null ; for most certaine it is their practises are both contrary to that law , and the knowne law of god , and the practise of all the old puritans of england , and therefore the way of independency in this point also is not the way of righteousnesse , but of profanesse and licentiousnesse , neither are they overgrowne puritans in this . but seeing i have upon this occasion , began to compare the old puritans of england with the independents and sectaries , who their predicants assert are but the old puritans over-growne , that is , christians in all respects , transcending them in all duties of piety and godlinesse , and in all offices of love and charity towards others , and in the whole frame of their lives and conversations , and for their uprightnesse and honesty in their dealings , and for their sincerity in all their actions , and for their moderation in the temperate use of all the creatures , and for their humble walking towards others . i shall briefly here set downe the practices of the old puritans concerning some of these particulars , and parallel them with the proceedings of the independents and sectaries of our times . it is sufficiently knowne , that the old puritans of england ever loved and honoured all the orthodox , faithfull , painefull , and diligent preachers of the word of god through the land , whether conformists or non-conformists , and they never thought they could yeeld them reverence enough , and were willing at any time to the uttermost of their abilities to relieve and supply them with all necessary accomodations , for the support of themselves , and their families , and they were so farre from taking from them any thing , or hindring them of their dues , either in respect of honour , or maintenance ; that they would run and ride in their behalfe for the maintaining of their reputations and livelyhoods , and if at any time they had beene oppressed by the power and tyrannie of the prelates in any court , or by any wicked enemies of the church , they had the assistance , and ever the good word of the old puritans , and their prayers , and their purses to support them , and sustaine both them and their families ; they were never knowne to desert them , or to give them an ill word ; and this was the carriage of the old puritans of england towards their godly and painfull ministers of all sorts , and they never favoured any hereticall , and schismaticall teachers , and this was that way of righteousnesse they walked in . now if we looke upon the practices of the independents and sectaries they are chiefest enemies of all the painefull and godly ministers through the kingdome , and the only friends of all seducers , schismaticall and hereticall preachers , so that it is well knowne , they doe not only reproach , and abuse them in words , calling them baals priests , the limbs of antichrist , and the devils ministers , and a thousand such ignominious names , but so persecute them in word and deeds that they cannot safely dwell by them where there is any number of the sectaries ; yea , there is scarce a committee through the kingdome where they have not persecuted their most faithfull ministers , yea it is their chiefe designe to take away their tythes from them , and to deprive them of their livings , by which they should support themselvs , and their poor families , and they have made the lives of many of them so irkesome unto them , and so wearied them with their calumnies and carriage towards them , that though they highly honoured them before they turned sectaries , yet after that , they became their mortall enemies , and for no other reason but that they continued still to preach those orthodox doctrines they had formerly taught , & inveighed against the dangerous and blasphemous opinions that were now preached up every where by the seducers of these times , & for this cause alone , and for no other ground they have wearied many of them out of their very lives , and forced others to leave their places of their habitations ; many presidents of this kind i could produce , but one i cannot but instance , and that is of one master beton of rye , in sussex , a most painefull , orthodox , and laborious preacher , and a man of no small fame , as well for his godly life , and diligence in his ministry , as for his singular knowledge in hebrew , and all the orientall tongues , and yet this man every way so unblameable and accomplished , did the sectaries joyning with all the malignants of that place , drive from his habitation there . the ful story of that particular businesse would make a pretty larg book , which would sad the hearts of all such as are truly godly , to hear that any that pretend unto christian religion should practise so contrary unto all christian principles and the practice of the old puritans of england ; and yet what those sectaries of rye with their complices have done against that godly and learned minister , is generally practiced by all the other sectaries and independents through the kingdome , as can sufficiently be proved , who generally implacably hate those that they have formerly loved , and have still a cause to honour ; as who next under god have been a means of their conversion , if ever they were really converted : so that in these their proceedings , they are not the old puritans of england overgrown , which walked in the way of righteousnesse in honouring their faithfull ministers according to gods command , thess . . and heb. . which way the independents do not walk in , but in the contrary way of malice and hatred towards them , as all their practices proclame : therefore inthis respect also the way of independency is not the way of righteousnesse . and as for their charity and practice of love , and their integrity and sincere dealing towards their brethren , the old puritans of england were famous for their re●dinesse to pleasure them in any thing , who would at any time ride , ●un , or go , to do any neighbour that dwelt peaceably by them a good turn , yea though they differed some thing from them in judgement ; whereas it can be proved that the independents will take great and dangerous journeys to do any of their presbyterian brethen m●●chi●fe , to defame and traduce them , and to hinder their preferment ; yea and they will do it to such also as they seem to be very loving , and shew an outward kindnesse to : and yet at that very infrant of time they most faune upon them , they will fearfully betray them ; yea it is well known , that some of the independents have betrayed their own fathers , their masters , their most familiar friends and acquaintance after they have turned from the tresbyterian way to that faction , especially they use exceedingly to hate such as they professed greatly to love , if they have found them rigid , as they speak , or unmoveable in their religion , and would not connive at their independent wayes . i could say much upon my own experience , how many of the sectaries seemed not a little to honour me , and spake as well of me as of any man living , before they saw they could not prevaile with me to be of their mind , nor to favour them in their erroneous opinions ; but as soon as they perceived that i was immoveable in my resolution , their love turned into implacable hatred , as it is well known . and i am confident there might be thousands of presidents produced of the like nature , many of which i know ; yea i may truly say this , that i have not known any presbyterian now living that was formerly familiarly acquainted with any that afterward turn'd sectary or independent ( notwithstanding whatsoever courtesies they had formerly received from them ) that have not either betrayed him or done him some ill office afterward , or at least would never do him the least kindnesse , though he were in need , or shew him any favour ; so that in this point of love and charity , they walk not in the way of the old puritans , who were kind to all men and sincere towards those they had familiarly conversed with , it never being known that they betrayed any of them or did them any ill offices ; and therefore in this point also , the way of independency is not the way of righteousnesse nor the way of the old puritans of england , but the way of treachery , unthankfulnesse and unrighteousnesse . but to instance the practices and wayes of the old puritans in a few things more , and then to compare them with the wayes of the independents and sectaries . the old puritans of england , as all can witnesse that knew them , were all of them generally men no way addicted to the pleasures of the world , and in their apparell and outward garbe commonly they were ever out of fashion : it was , to my knowledg , counted a great sin amongst them , to exceed in apparrell , or to be fashionably clad , or to go with long hair , or rufsian ▪ like , or to be seen in gorgeous attire ; you should rarely or seldome behold any gold or silver lace on any of their apparrell , except they had been of noble parentage , or of some very great and rich families , or in some eminent place of authority , and that was alwayes very sparing ; and for cuffs at their hands , not one of a thousand of the old puritans were ever seen in any ; and if they at any time upon any festivity , or at any solemn entertainment , or upon such like occasion appeared in any , they were commonly such little sucking ones as a man could scarse discern them . now if you look upon all the independents generally through town and country , though they were never born to any estates , nor were of any repute , till that out of the ruines of the kingdome by their sectarisme and indirect dealings they have attained to some wealth ; you shall find them the only gallants of the world , so that one that should meet them would take them for roarers and ruffians rather then saints ; yea you shall find them with cuffs , and those great ones , at their very heels , and with more silver and gold upon their clothes , and at their heels ( for those upstarts must now be in their silver spurs ) then many great and honourable personages have in their purses ; so that those that behold them , if they knew them not , would take them to be the gentry and peers of the kingdome rather then a company of obscure fellows , in so much that some taking notice of the great change in this kingdome said not long since , that gentlemen and noblemen were become beggers , and beggers were become lords and gentlemen . truly the like pride in apparell was never seen amongst such as made profession of religion before these our times ; whereas the old puritans of england , both men and women , were all modestly cladd and attired , and went very plain , and thought it rather a scandall to religion to be attired or cladd in the least manner after the fashion of the court , then for an honour to their profession ; and i have known them blame those that abhorred all pride as much as any men did , and onely for that they went handsomely cladd and apparrelled , although it were onely for the gracing of their profession , as they then told them , for the which they were at that time sufferers . so that if those people were now alive , those old puritans , and should see our sectaries and independents who predicate themselves to be the onely saints , those good old puritans would lift up their hands with admiration , and say , as one of new england said not long since seeing a brother of his coming over thither very gallant whom he had known live in a meaner condition , that in beholding him he thought he saw one of the seven wonders of the world , and profest that he believed they would ere long grow mad with pride in old england , saying moreover that in his time ( he having then been but ten years in new england ) he that should have been seen go in those fashions the sectaries and independents usually and daily now go in , would have been thought to have had little religion in him , and he exceedingly marvelled at the liberty all those of the congregationall way now take , saying , that he much suspected their sincerity that now made that a vertue and counted that an honour to religion which the old puritans of england deemed a dishonour to god , and a disgrace and dishonour to their holy profession . so that in this point also , the practices and way of the sectaries is not the way of the old puritans of england and the way of righteousnesse , it being the way of vanity and the world , and contrary unto the command of the apostle saint paul rom. . ver . , , . again whereas the old puritans of england had their fare , diet , and houshold ▪ stuffe , how rich in estate soever they were , according to their severall degrees , were it a yeoman or but an ordinary gentleman , or a knight , they ever observed their rank ; whatsoever , i say , or how great soever the estates of each of them were ; the yeoman had his house furnished and fared like a yeoman and not like a gentleman ; the gentleman he also fared like a gentleman , and had his house furnished accordingly , and not like a knight ; the knight in like manner fared like a knight , and had his house furnished according to his rank , and not like a lord ; all the old puritans of england every one of them out of conscience observed and kept their rank , and lived and fared according to that degree and order god had placed them in this world , and used their superfluity for the clothing of the naked , and feeding of the necessitated , and relieving of the poor , many of the which rich yeomen , gentlemen , and knights i could name , some of the which to my knowledge layed by yearly out of their estates and revenues some two hundred pounds , some three hundred , yea some five hundred pounds all their life time , which they sent to the godly ministers here and there dispersed through the kingdome to be distributed amongst the poor and necessitated christians in those parts , and this was the practice of the old rich puritans of england ; yea , many of them maintained a preaching orthodox minister in some blind corner of the kingdome at their own charges ; others of them alwaies entertained one silenced minister or other , or took poor necessitated christians children into their families and bred them as their own : i can speak much to the praise of god and to many of their immortall honours upon my own experience concerning the charity of the old puritans of england , who ever kept their ranks , whatsoever their wealth and riches were , and would never exceed in houshold-stuffe , in fare , or diet , whatsoever their hospitality was ; which notwithstanding was many times very great ; and this order and decency they observed out of conscience , and that they might the better relieve the necessities of others ; and this was the way the old puritans of england , to my knowledge , walked in , and this was the way of righteousnesse as approved on and commanded by god himselfe , and yet the old puritans of england knew their christian liberty and what right they had to the creature , as well as any sectary or independent in our times . now if we compare the independents and sectaries , in respect of this custome , with the old puritans of england , we shall not find them the old puritans of england overgrown , that is , to exceed them in all these graces of charity , wisdome , moderation , frugality , and orderly walking every one according to that rank and station god hath placed them in : for the sectaries have all of them changed this ancient custome and way of righteousnesse , and are all run , as in their opinions , into the way of error , so in this , into the by ▪ path of luxury and sensuality : so that the sectaries generally , although the greatest part of them through the kingdome as it is well known , are such as are but newly sprung up out of the ruines of the state , and that were never borne to any thing , yea many of them , before the troubles of the kingdome , having scarce bread to put in their mouths ; yet now are grown to such a height of pride and luxury and sumptuosity , that you shall find their houses furnished rather like noblemen and peers , then ordinary men ; and ye shall see more plate in their dwellings , and all things with more bravery and elegancy , then in the pallaces of the grandees of the earth ; and their fare and dietis so delicious , and set out with such curiosity of cookery and all things correspondent to it , in respect of all sorts of wines and dilicacies and whatsoever rarities the seasons and time of the year will afford , as they exceed the very princes of the world , by report of those that have been at their entertainments ; so that dives in all his glory exceeded them not . yea , it is well known and can be proved , that many of them that were never born to three halfpence a year of inheritance , nor never were worth any thing but what they have got in these troublesome times by the ruines and miseries of others , that these very fellows are tasters to all the noblemen and peers of the kingdome : and their very predicants are grown so dainty that they must be served before the lords and mighty rich men in all markets ; for they will outbid the greatest of them for the satisfying of their pallates : so that whatsoever rarities , according to the severall seasons of the year , whether from sea or land , are stirring , they are ordinarily the men that have the first gusto of them ; so that they exceed the daintyest and most delicate dames and ladies , by the relation of those that are acquainted with their diets ; so that all fine things are tasted and eat in their houses before they are so much as heard of in noblemens families , whereas the old puritans of england denyed themselves all these things , who were usually , according to the proverbe , the first that were last served . this i have heard affirmed by great gentlemen and travellers , very gallant men , that were sometime very intimate with the sectaries and independents , whose familiarity they made use of onely to pry into their severall humours , and whom the sectaries had some hope to have gained to their party ; and therefore spared not in their entertainments ; these very gentlemen , i say , have asserted unto me , that whatsoever things were thought some ten years since to be rarities in all princes , dukes , marquesses , and noblemens houses , and were rarely to be found in any other places , they met dayly with them in every ordinary independent and sectaries house upon all occasions ; so that they vowed unto me , they thought them the onely helieogabalists in the world , and the greatest sensualists ; and they observed that generally there was more luxurious entertainments now amongst them in these times that called for mourning and fasting , then ever were in the richest subjects houses in the times of the kingdomes prosperity ; so that if ever there were a generation of men in the world that in their fulnesse of bread and in their felicity forgot the afflictions of joseph , they were the independents and sectaries who are alwayes feasting , which was one of the principall causes , as they profest unto me , that made them beleeve they were not the onely saints , their actions being so unsaint-like ; which made them also pry farther into their dealings and proceedings , which they found to be altogether contrary unto the royall law of love : for as they said , all their charity was ever limited within the confines of their own fraternity , and to such onely as were either of their party or they had hopes to gain ; in all which things they are different from the old puritans of england , who walked in that way of righteousnesse which teacheth every man a moderation and right use of the creature , and to keep within their bounds , and to extend their charity towards all , especially towards the poor and indigent ; and not to spend all upon themselves in luxury and vanity , and that at such times as call for mourning and fasting , and when there are such multitudes of distressed godly families as are drove from house and home and have been made a prey to the spoilers , whom the sectaries will see lie famishing in the streets , rather then they shall receive the least reliefe from them , unlesse they will become of their fraternity , which many of them to my knowledge out of meer necessity were forced to be , or else they could not have had the least reliefe from them , which is not the way of righteousnesse , and that way god hath chalked out through his holy word for all his saints and servants to walk in , saying , that they should always have the poor amongst them , and that their charity should be extended to all ; and therefore commands all his servants mat. . ver . . to be perfect as their heavenly father is perfect , and ver . , , , . injoyning them , that they should love their enemies , and blesse them that curse them , and do good to them that hate them , and pray for them that despightfully use them and persecute them . and telling all his servants , that by their so doing , they shall shew themselves to be children indeed of their heavenly father , who makes his sun to rise on the evill and on the good , and sendeth rain on the just and on the unjust ; saying , if you love them only that love you , what reward have you ? do not even the publicans the same ? and if you salute your brethren only , what do you more then others ? do not even the publicans so ? and then the lord set before all his people his own example for their imitation , to teach them to do good unto all ; and this was the way of righteousnesse the old puritans of england walked in , doing good to all ; which the sectaries have quite forsaken : for it can sufficiently be proved , that all their charity is confined to those of their severall sects : so that if at any time they have been sent unto and solicited by such as knew how wealthy they were , and able to relieve others , and how ready also and open ▪ hearted and handed they had formerly been ( which was their praise and honour ) to the relieving of any that were in necessity , especially if they were godly ; those men , i say , having no ability to relieve them , they being themselves poor , yet with speciall recommendations , as perfectly knowing them to be such as feared god , sent them to such of the sectaries as they knew were very able , and at that time very free to all those that were necessitated of their own party , yet could not obtain the least reliefe from them in the behalfe of others , though withall they made known unto them , that those they commended unto their charity had formerly relieved many , and were now brought to that great poverty , that they had not bread to put in their own mouths nor their childrens bellies , through the cruelty & robbery of their barbarous enemies , and were escaped only with their lives ; i say , notwithstanding all the importunity of those that solicited those sectaries , and notwithstanding the great indigency and present necessity they were all in , they could not extort the least reliefe from them , it being replyed and answered , that they had enough to relieve of their own , telling them , that they should go to those that were of their own party , and to the collectors in every parish ; saying , that they must have a care of such as were in church fellowship with them ; and thus they have shut up all bowels of compassion to all those that are of a different opinion from themselves , especially to all those that are of the presbyterian way , as can be proved by innumerable witnesses . yea , they are come to such a height of indignation against the presbyterians , and so far they are from relieving any of them , as they will wish their ruine , and this is the way the sectaries now walk in , which is not the way of righteousnesse nor of the old puritans of england ; for the way of righteousnesse is , that they should love their enemies , and do good to them that hate them . now all the independents say that the presbyterians hate them , for so in their very prayers they intimate to god himselfe , that i may now returne to that prayer i formerly mentioned made by the homothumadon brother at the great venison feast on the lords day in one of the grand sectaries houses , where all their church was entertained : he in his prayer spake unto god in this manner , lord ( saith he ) they ( meaning the presbyterians ) hate us , because we know more of thee then they doe ; we beseech thee lord give us to know yet more of thee , and then let them hate us more if they will , &c. here we see they complaine unto god himselfe ( though falsely ) that we hate them ; now if they walked in the way of righteousnesse that god hath appointed them to walke in , they should doe us good and pray for us , and not be so uncharitable as to pray against us , and to requite evill for evill , which is the way they walke in , and which was not the way of the old puritans of england , who had better learned their lesson of love and charity . but now to consider this prayer a little , and some other of their expressions , and the high prayses that upon all occasions they give of themselves , by all which it will yet the better appeare that they are not the old puritans of england over-grown in goodnesse , and exceeding them in selfe-deniall , and in all points of piety , godlinesse , and charity , and in truth and righteousnesse ; for this very prayer of theirs , with their other speeches and practices , proclame to the world the quite contrary ; for i affirme , first that the old puritans never magnified their owne graces : and secondly , that both this prayer and many of their other prayers to god , & prayses of themselves , are both untrue , pharisaicall and uncharitable ; for the presbyterians doe not hate them , as they falsely accuse them , but it is they that hate the presbyterians , as all their words and actions , and pamphlets can testifie . the presbyterians as they are bound , hate all false wayes , but they hate not the persons of any , that is the practice of all the sectaries , as it is well knowne . but whereas this homothumadon brother said , that they knew more of god then the presbyterians , it is most false ; for all the workes and writings of the presbyterians in all the reformed churches can prove and witnesse the contrary , so that the sectaries are all of them beholding to the learned workes and writings of the presbyterians for all that is in any of them worthy the name of knowledge , out of whose learned bookes they have stole it ; and i undertake it , and shall ever by the grace of god be able to make it good , that in all their preachments they deliver nothing that can deservedly be called truth , but it hath beene taught by the presbyterians before they were borne , and that far better then any of them can teach it ; and it is most certaine that there is more knowledge in some one of calvins workes , as that of his institutions , then is in all the independents and sectaries put together , which very booke alone , with the holy scripture had it beene diligently read and studied by the people , the independents and sectaries , with all their plots and devices could never have gained an hundred proselytes . yea , if young divines would but well reade and study learned mr. calvins workes , and but gualter tigurinus his writings , with peter martyrs , and zanchius , passing by thousands of other most learned and orthodox divines , i say if they would but diligently reade and study these i have now named , the independents would never be able with all their skill to seduce any one of them . or did but ordinary christians now adayes , reade but calvins institutions , and but master perkins upon iude , with the holy scripture , they would quickly relinquish all their independent companies , and their new gathered churches , and would soone perceive that the sectaries know not more of god , and of jesus christ then the presbyterians doe ; and if poore deluded soules would but carefully and seriously reade the learned writings of our owne countrey men , as the workes of reverend master richard rogers , of master dod , master iohn rogers of dedham , master george walker , master bolton , master iackson of woodstreet , master scudder , master bal , or any one of a thousand of our godly divines that have writ before these sectaries appeared in the world , they would find that for all both theoricall and practicall divinity , they knew as much of god , yea farre more then any independents and sectaries in the world : and yet this is the daily language of the sectaries , both in their prayers and in their prattle , that any one of their congregationall way , knowes more then a thousand presbyterians ; yea , they have beene often heard say , that every boy and woman in their society can confute any presbyterian ; and upon all occasions they say that they never heard so much of jesus christ before these sectaries appeared , affirming , that free grace was never so richly taught , as it is now by the independents , when notwithstanding it is most certaine that for all saving knowledge whatsoever can be taught or spake concerning the knowledge of god , and of jesus christ , wherein consists life eternall , iohn , it hath beene a thousand times better taught , and farre more orthodoxly by the presbyterians then the sectaries can teach it ; and therefore when they say , that never so much of jesus christ and of free grace was taught before these times , it is not only injurious to all the protestant divines at home and abroad , and exceedingly derogatory to them all ; but to all the holy prophets and blessed apostles which have taught us as much concerning god and jesus christ , as in the wisdome of god himselfe was thought fit for mortall men to know of god and christ , whether wee speake either of the divine essence of god , or of the persons of the blessed trinity , or of the glorious workes , names , titles and attributes of god , or whether we speake of both the natures of iesus christ , the divine and humane nature , or of the hypostaticall union of them both , or of what christ hath either done or suffered for us , or of his offices , either kingly , priestly , or propheticall , or of whatsoever is necessarily to bee knowne for our salvation : i say and affirme , that whatsoever is requisite for our learning , is abundantly and clearly set downe in the holy word of god , by the holy prophets and blessed apostles , and hath faithfully and orthodoxly beene taught and delivered by our holy , godly , painfull , and learned presbyterian ministers in all the reformed churches beyond the seas , and in these churches of england , scotland and ireland , and that far better , and more soundly and solidly then ever it was or can be taught by any sectaries ; for it is well knowne , that our religious presbyterian ministers had as much of the assistance of the holy spirit , as ever any sectaries had , and far more learning then they are either capable of , or can attaine unto ; and therefore it is not truly nor humbly spake by the independents , continually to say they know more of god then they , and to assert that jesus christ , and free grace was never so much , and so well taught , as by the sectaries ; and yet these are their daily brags and boasts , and by the which they with-draw multitudes of simple people to their predicants and tub-men , and then under pretence of preaching jesus christ and free grace , they teach their errors and heresies , and vent all their blasphemous doctrines , and destructive opinions amongst them to the destroying of their poore soules . but should i grant unto these men ( which were wickednesse in me to doe ) that they did truly and indeed preach jesus christ and free grace , yet to say that they preached them more clearly , more fully , and better then ever they were formerly taught , is not farre from blasphemy , and exceedingly injurious and derogatory to the holy scripture ; for all knowledge that wee are to take notice of concerning god and christ , is shut up and contained in the holy scriptures , out of whose confines we are not to seeke for any knowledge concerning either god or christ ; for wee have a speciall command given us by christ himselfe , iohn . to search the scriptures , and we are sent to moses and the prophets by father abraham , luke . . and in the . of isaiah , wee are sent to the law and the testimony , so that they that speake not according to that word , it is because there is no light in them ; and saint paul in the . of the galat. , . saith that if an angel from heaven should teach us any other doctrine concerning iesus christ then that which wee have heard , and learned in the holy scriptures , we should count him accursed ; and therefore if the sectaries and independents teach but according to the holy scripture , then all they teach concerning christ and free grace was taught long before any of the sectaries were borne , and all they say boastingly vaunting of this their owne knowledge and preaching , and of these their new wayes , they are not the way of righteousnesse , which teaches all men meanly and humbly to think of themselves , and in honour to prefer others before themselves , rom. , ver . . and in lowlinesse of mind , to esteeme others better then themselves , phil. . verse , . and this is the way of righteousnesse god hath appointed his people to walke in , and this was the way the old puritans of england kept in , who never boasted they knew more of god and jesus christ then their christian brethren , as the independents and sectaries daily doe , which is the very height of pharisaicall pride in them to assume these prerogativesunto themselves , and to receive them from others as to be the only teachers and preachers of iesus christ and free grace , and to be the most illuminated and eminent saints and servants of christ , and the most excellent lights , which titles are given lately to the homothumadon dissenting brethren by one of the sectaries in a frothy pamphlet , called independency no schisme , in a pretended answer to master iohn vicars , who hath writ nothing concerning them but what is vox populi , and most of it knowne to all men to be true : yea , they are growne to that height of pride and impudencie that they vent their singular knowledge of divine mysteries above others , as we may see in saint dels epistle to the reader before his sermon , ( where he speaketh ) of the great familiarity he hath with iesus christ , and of some rare knowledge that hee hath received from him of the mind and bosome of the father , &c. these are his own words , and he esteems of his presbyterian brethren as of the off-scouring of the world , saying , that he was counted worthy to be taken into some fellowship with christ in his sufferings , and to endure the contradictions of sinners , and oft times to encounter the rage and madnesse of men , yea and to fight with men after the manner of beasts , altogether brutish and furious . this high esteeme s. del hath of himselfe , and counts all his presbyterian brethren , though in all mens judgements that know them he writes against , far more pious and orthodox then himselfe , but brute beasts . now because these men talke so much of their singular knowledge before their presbyterian brethren , and of that great familiarity they have with christ , and what transcendent knowledge they have received from the mind and bosome of the father , it will not be amisse here to recite some passages of that seraphicall doctors sermons , he preacheth in the army . i will take them out of the booke called the vindication of certain citizens , where page . they set downe certaine points of doctrine that saint dell taught in the army in their hearing , viz. . that there are no more of a church of god in a kingdome , then there be such as have the spirit of god in that kingdome . . neither old nor new testament doe hold forth a whole nation to be a church . . whatsoever a state , an assembly , or councell shall say , ought not to bind the saints , further then the judgement of those saints shall leade them . . the saints are those that are now stiled anabaptists , familists , antinomians , independents , sectaries , and the like . . the power is in you the people , keepe it , part not with it . . the first party that arose against you , namely the prophane ones of the land , are already fallen under you ; and now there is an other party , formalists and carnall gospellers rising up against you ; but i am confident they shall all fall under you . . they are willing to become subjects , to make the saints slaves , nay , they are all willing to become slaves themselves , that they may tread upon the necks of the saints . these points of sublimated doctrine i find set forth publickly , and published by authority , as delivered by saint dell in one of his sermons at the army , which i had not put in to this my epistle to the reader , had i not some dayes after the publication of them inquired whether saint dell had answered to this accusation against him , and understanding that he had replyed nothing to it ( which he might have done in two houres , if he had beene innocent and not guilty ) i tooke it pro confesso , knowing that the presses are open for all mens just apologies and defence , especially when i find them open to all wicked and impious pamphlets , and this as not all that made me beleeve the charge is true against him , but because i have heard , and that from men of reputation , and worthy of beliefe , that it is ordinary with him and his complices to preach such doctrines as these are , publickly and privately , and to maintaine them wheresoever he comes ; all the which i shall ever be able god assisting me to prove he never had nor received from the mind and bosome of god the father , nor from jesus christ , though he boasts much of the familiarity he hath with jesus christ . if this be the knowledge the sectaries vaunt so much of , and if these be the things they pretend they have received from the mind and bosome of the father , i must confesse in these their notions they out-strip the knowledge of the saints of old , and of all the holy prophets and apostles , and of the old puritans of england , who were ignorant of them all , which was a learned ignorance in them , knowing that god the father taught a far different doctrine to his people , as i shewed a little before , and shall more fully declare in the insuing discourse . but this i will againe and againe assert , that neither the old puritans of england , nor our godly presbyterians now , are inferiour to any of the sectaries for an holy and conscionable outward walking in all manner of conversation , or in the knowledge of god or of jesus christ , or in any kind of knowledge that may truly be called learning or science , whatsoever the independents and sectaries may glory and boast of themselvs ; & i do farther assert that al the godly presbyters in the church of england do preach jesus christ , faith & repentance , and free grace , and that in every congregation upon all occasions more orthodoxly , solidly , sincerely and learnedly , with all practicall divinity , then ever any of the sectaries did or can doe ; and therefore they do not know more of god then the presbyterians doe , as that homothumadon brother pharisaically and falsely gloried , and all the sectaries with him vaunt . so that i see no reason why wee may not here make use of the apostle saint pauls words concerning this busines , who in the second of the cor. . v. . . . doe you looke on things after the outward appearance ( saith he ) ? if any man trusts to himselfe that hee is christ's , let him of himselfe thinke this againe , that as he is christ's , even so are wee christ's . for we doe not make our selves of the number , or compare our selves with some that commend themselvs , but they measuring themselves by themselves , and comparing themselves amongst themselves are not wise ( or understand not ) for not he that commendeth himselfe is approved , but whom the lord commendeth . so that it seemes by saint pauls words , not only in this epistle but in others , that the false apostles and seducers of his time had some high esteeme of themselves , and of their own holinesse , knowledge and abilities above others , yea above the apostles themselves , as the independents and sectaries of our times have of their great piety and sufficiencie above their brethren , as all their words , pamphlets and vindications daily witnesse , in which they slight all that oppose their novelties , and stile them vaine men , and such as neither know what to say , norhow to hold their peace , vilifying them all as the off-scouring , and things of nought , which practice of theirs when it was blamed in the false apostles as sinfull , it cannot be prayse-worthy in the sectaries now in our times , who walke in that way of unrighteousnesse those false teachers then did , and contrary to that rule prescribed by god , which is to preferre others before themselves in honour , which way the old puritans of england walked in , and not in the way of the false apostles , and the sectaries of our times ; for they kept the road way , and the royall way of righteousnesse , esteeming of their brethren better then of themselves . but the world was never without such a sort of men : for solomon speaks of the like , there is a generation of men ( saith hee ) and how lofty are their eyes , and their eye-lids lifted up ? and of such creatures saint paul speaks , cor. , ver . which made him compare himselfe with them after this maner ; are they hebrewes ? ( saith he ) so am i ; are they israelites ? so am i ; are they the seed of abraham ? so am i ; are they the ministers of christ ? i speake ( saith he ) as a foole , i am more , &c. thus the holy apostle laughs at these seducers and vaine boasters , and to make them more ashamed , he compares himselfe with them , not fearing to be counted a jeerer and scorner of piety and religion , though hee made himselfe merry with them , whom he knew very well for all the shewes they made of being the ministers of righteousnesse , that they were a company of impostors , and therefore assimilates and likens them to the devill ; for the which if he had lived in our times hee would have been termed a boysterous and froward spirited man , shamelesse , deserving the name of cretensis , against whom there would have come out many vindications , telling him that it became not the gravity and wisdom of old age , and an old professor of religion to charge , and that publickly , his brethren of unworthy double dealing , and unfaithfulnesse , though they were all guilty of those crimes . and therefore i see no reason why any godly conscientious man should now fear to use the same method with the deceivers and seducers of these our times , that paul did with those in his dayes , and to laugh at them ; for it would be an abuse of gravity to spend it upon them who continually glorie of their parts , knowledge and sanctity , as the seducers did in pauls time , as by the apostles expressions through all his epistles is manifest , seeing it is well known that the independents and sectaries of our times in their words and very prayers , and in all their vindications & pamphlets confesse , that they separate from us as an unholy people , & that they know more of god then the presbyterians , and that all their brethren are the only protious and holy people , and the godly party , the saints ; and for their ministers and pastors they account them the only preachers of iesus christ and of free grace , the most illuminated and eminent saints and servants of christ , and the most excellent lights , all which their expressions move mee without feare of being counted a jeerer and scorner of piety and religion ( which from my soule i reverence and honour in all in whom i truly see and discerne those graces ) to make use of the apostles example , and to laugh at their grolleries , and imitate him in comparing the presbyterians with the independents and sectaries , which i am confident i may doe without any just offence , and therefore with saint paul i say unto all the sectaries and independents , whether people or ministers , doe any of them looke on things after the outward appearance ? if they trust to themselves that they are in christ , let them also thinke this againe , that as they are in christ , even so are the presbyterians christ's ; are they beleevers ? so are the presbyterians ; are they israelites ? the people that wrestle with god day and night by prayers and supplications , and by groanes of the spirit , and teares prevaile with god ? so doe the presbyterians ; are they the seed of abraham ? the children of the faithfull , and doe they walke in abrahams steps ? so are the presbyterians as well the children of the faithfull as they , and walke as carefully , conscienciously , and unblamably in all manner of conversation before god and towards all men ; and therefore in nothing inferiour to them , if the sectaries and independents be really and indeed such as they pretend to be ; are the independent predicants and pastors , ministers of christ ? i may truly say the presbyterian ministers are more , as having had the honour of the conversion of them all , the seale of true ministers , if they were ever truly converted , and of many hundred thousands besides , and they are more orthodox ministers ; yea , such as stood to their ministry faithfully , and indured the heate and brunt of the day , when all the ministers of the sectaries for the most part either ran away , or hid their heads , or most basely temporized , as the whole kingdome knows . so that whatsoever they can speake of themselves , in respect either of knowledge , graces , or priviledges , or in regard of gifts or indowments , the presbyterians with far greater reason , and with farre better right , and without any vaine gloriation ( giving the praise of all they have unto god ) may challenge unto themselves , and may truly ever say , doe the independents and sectaries hope to bee saved ? the presbyterians beleeve , that through the grace of our lord iesus christ , they also shall be saved , act. . . god having put no difference betweene them and his chosen people the iewes , purifying their hearts by faith , verse . so that i say , whatsoever the independents and sectaries can vainly glory in , or boast , of the presbyterians can truly in all humility , and with farre better reason speake of themselvs , yea and truly apply it unto themselves ; so that there is no just ground why all the sectaries should thus daily brag of their gifts and graces , and of the singularity of their parts , and priviledges , and of their familiarity with jesus christ , and of their holinesse and piety , appropriating all those prerogatives to themselves , and excluding all their presbyterian brethren from partaking in them , making them all no sharers in them , proclaming them all the enemies of jesus christ , and the sonnes of belial . i say and assert , that i can see no reason why they should thus make impropriations of all the priviledges and immunities of the true saints unto themselves , and confine all the graces of god to their owne party , and rob all their brethren of all their christian excellencies , as they in the army spoyle and rob all the presbyterian souldiers of their due honour and prayses in all those glorious victories god had crowned that whole army with , and ascribing all the glory and honour of them all to themselves , which they call the godly party . i say , i cansee no good reason of all these their practices ; for thus did not the saints of old , thus did not the old puritans of england assume to themselves to be the only people of god , preferring themselves before their brethren upon all occasions ; they walked all of them in the way of righteousnesse that god had appointed them to walk in , which was , to give every one their due , and to love as brethren , rom. , which was not to separate from the assemblies of their brethren , counting themselves more holy then they , for the which they have neither precept nor allowable president in all gods holy word ; and therefore i may truly conclude of them they are not in this their practice the old puritans of england overgrown , exceeding them in vertue or in the way of righteousnesse they went in , though they come to us in gray heads , and appear unto us in most glorious gravity and in the beauty of old men . for in all these proceedings that i have now named , and in many more that i could enumerate , they are not in the way of righteousnesse , and in the paths of the saints of old , and in the way of the old puritans of england and like them , but they may be truly compared , whatsoever they glory of themselves , to the enemies of the true saints , i mean the seducers in all ages , and with the jesuites and all popelins , whose actions and examples they better know how to imitate , then the actions and lives of the saints of old , and the old puritant of england , for they tread rather in the steps of the jesuites , as the following particulars and practices of all those juglers and impostors will manifest . for first , as the jesuites and papists separate from all our assemblies counting themselves the onely catholicks , and all our congregations hereticall and all us heretiques . even so do the sectaries deal with us , they separate from our churches as prophane societies , esteeming themselves the onely saints , and their new congregations the only churches in which christ is set up as king upon his throne . and as the jesuites and papists magnifie themselves and their masters for the onely seraphicall doctors , and in all their writings boast of their eminent learning , and slight and contemn all the protestant writers as nothing ; so do the independents and sectaries highly magnifie themselves , and esteem of all the presbyterians as the off-scouring of the earth , making them , the sillyest creatures of the world in comparison of themselves , as in all their vindications and forthy pamphle s dayly appeareth ; yea , they write against them with more then an episcopall pride ; so that in all these their dealings they are l●ke the jesuites and papists . again , as the jesuites and priests amongst the papists make all the protestant ministers with the presbyterian government odious and hatefull to the people , even so do all the independents and sectaries incense the people against all our godly ministers and presbyters , and the presbyterian government , falsly perswading them , that children killed , exod. . ver . . . that he might weaken the people of god , so the independents and sectaries labour to deale with us , for if amongst the presbyterians any masculine spirits come forth with christian manly courage to discover the evill of their wayes , having piety , wisdome , l●arning , abilities , gifts , and parts wherewith they are able to oppose their errors , these they indeavour to have supprest and to kill in their good names ( which is better then life ) ; and for the accomplishing of this they have their agents besides their scurrilous & reviling pamphlets ) to ride from city to country , and to go from house to and to cast all the males ( that knowingly and conscienciously appear of a contrary judgement unto them ) into the deep rivers of calumnies , laying on their backs such loads of fals defamations as may for ever drown them in their credits and reputations in the torrents of this troublesome world , and by this their egyptian policy they suppose in a short time to weaken the presbyterians , making them by their reproaches unfit for any imployment in church and state , as if they were dead men , by which means they bring in their own party , and so think to increase and strengthen themselves ; but those their diabolicall practices with all their agents god will in his due time fully discover and certainly destroy and down them all in the sea of his indignation , they being all contrary unto his holy word and royall commands ; and therefore although they come to us in their gray heads , yet they are not in the way of righteousnesse , nor in the way of the old puritans of england . and t●uly if we look into the whole proceedings of the independents and sectaries of our times , we shall find them most agreeable to all the practices both of the jesuites and aegyptians and the pharisees of old , those cruell enemies of god and his people and dear servants ; for the pharisees would ever oppose christ and interrupt him in his ministery ; and their weapons they deal with are all carnall , as those i have now mentioned , and that weapon my brother burton cometh out against me with , viz , his phocions hatchet , which i cannot but speak something of before i conclude this my epistle to the reader . in the seventh page of his book he hath these words . you bring ( saith he ) the scripture for you ; come on brother , let you and me try it by the dint of this sword. and truly , i shall by the helpe of my god make no long work of it . you spend about eleven sheets , wherein you have woven sundry long threaden arguments , to measure out your dependent presbytery , as holding paralell with the line of scripture . now you m●nst pardon me ( saith he ) if i shall assay , according to an old proverb , with one stroke of phocions hatchet , to cut in two the long thred of your alcibiadian fluent and luxuriant rhetorications . thus he . here my brother burton seems to desire that he and i may try out the truth of what i have written by the dint of the sword of the scripture : and i say as david did in another sense , sam. . . ) there is none like that ; but he immediately forsakes that weapon and betakes himselfe to phocions hatchet , and that is his pole-ax . truly i exceedingly pity him , who strives to maintain a way that brings him into such a straight that he cannot cut in two the arguments brought against him without a hatchet : whereas the sword of the holy scripture is sharp enough to cut in two with one stroke any erroneous arguments : for the word of god is quick and powerfull , and sharper then any two-edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discoverer of the thoughts and intents of the heart , heb. . . but he knowing very well , that with the sword of the spirit ( which is the word of god gal. . . ) though it be a two-edged sword , &c. that he could never cut in two with that weapon my arguments , the truth and strength of them being drawn out of the word of god upon which i have grounded all my assertions , which is a sure unmoveable and impregnable foundation ; therefore laying aside the sword of the scripture , he vapours with an unknown hatchet ( a desperate carnall weapon ) and to please himself he assays to chop , hack and mangle my arguments , which he is never able to cut in two with all his strength and strokes . surely none but a bad cause , and an unwarrantable way had need to make use of such a weapon . now for the presbyterians , as their way is warrantable being grounded on the holy scripture , the good word of god , the practice of the apostles , and all the churches constituted by them ; so the weapons of their warfare are not carnall , but mighty through god , to the pulling down of strong holds , cor. . . and for my part , i am resolved never to use any other but that heavenly weapon ( the sharp sword of the spirit ) for the hewing and pulling down of all the strong holds of the independents and sectaries , and for the dividing and cutting in two all their erroneous opinions , and by the help of my god and through the power of his might and by his assisting grace i shall never doubt , but by the dint of that sword ever be able to try it out with my brother burton and all those of his fraternity , and to oppose any adversaries of the truth , and to make no long work of it , and alwayes to be sufficiently armed to maintain it and all the wayes of god which i have formerly suffered for , and still continue to hold forth and persevere to walk in . now before i conclude , i cannot but speak something upon this occasion concerning phocion whom my brother burton makes mention of , that i may informe the reader a little of the truth of that story , and to shew that he is mistaken concerning that proverbiall speech ; but how fitly it belongs unto my brother burton the sequell of the discourse will declare . now he represents this phocion to the world as if he had bin such another creatures as hercules was , and that as he had his club by which he did many pretty feals , so he speaks of phocion as if he had had his hatchet likewise . but erasmus a man better skill'd in all histories and in the annals of the times , then my brother burton or any of his way , who are for the most part strangers and enemies to all good litterature , out of demosthenes setting down the truth of that story , describes phocion to have been some sectary in philosophie , but yet such a triviall and worthlesse one , that demosthenes speaking of him , saith , that phocions arguments were so far from having any strength or validity in them to perswade any man to imbrace his doctrine and opinion , that by the weaknesse of them and the contradicting of himselfe and the fond handling of the controversie , he affirmeth , that phocion was his own executioner , and the only hatchet of his own arguments , and who opposed , yea overthrew his own principles : phocion ( saith demosthenes ) is his own hatchet to destroy and cut in sunder his own arguments . the words of erasmus relating that story are these , in adagiis erasmi printed hanoviae m. d. c. xvii . fol. . demosthenes ( saith he ) phocionem appellare solet suorum argumentorum securim . thus erasmus expresseth him self touching that businesse . and this is the true story concerning that matter in demosthenes , who makes phocion the hatchet and destroyer of his own arguments . now my brother burton speaks of phocion , as if indeed he had been armed with such a weapon to incounter his enemies withall , which was nothing so . but the story may truly be verified in my brother burton , who is indeed like phocion and is his own executioner and the very hatchet of his own arguments , that really divides the head and heart of all his own and of all the independents doctrine ; so that i may truly say of him , that he hath not onely sorely and desperately wounded his own cause , but absolutely murthered and taken away the life of independency ; yea , whiles with this hatchet he came out against me to cut in two the long thred ( as he speaks ) of my alcibiadian fluent and luxuriant rhetorications , and to wound me soul and body , he hath wounded himselfe and all his brethren under the fifth ribb ; and that when he seemed in love to take them all by their great white basket-hilted beards to kisse them ; & that which i now say of him , i am confident that all those that shall vouchsafe to read the insuing discourse without prejudice , and see what i have answered to him and all those of his society , will say . it is usuall with all the independents to say of any presbyterians that write against their wicked practices and novelties , although they do it with most singular reason , wisdome , and moderation , and with all evidence of demonstration , that by their writing against their wayes they not only wronged themselves and the presbyterian cause , and that very much , but that they have been a great occasion of increasing independents and advancing their party , when notwithstanding it is well known to the judicious and learned that they have given the sectaries a fatall blow by discovering the vanities and errors of their wayes to all men . but what the independents and sectaries falsly vaunt in this point , ( as they do of their graces and vertues ) may truly be said of master knollys , i. s. and my brother burton , that if ever any men have wronged their cause , and advanced their adverse party , they have done it ; as i am confident all they will say that shall deliberately read the following discourse ; for there they shall see how they not only upon all occasions contradict themselves , and through their ignorance and temerity overthrow their own principles , and are enemies to their own cause ; but how they like the midianites destroy one another with their own swords , and at that time when they thinke mortally to wound their adversaries and utterly to vanquish them and to obtaine the victory . all that i have more in this place to add , is this , that it concerns all men seriously to look about them : and as they will not be deterred by any art of perswasion when either their lands or estates are questioned from searching into their evidences and the last wills and testaments of their fathers , parents , and friends that gave them their inheritances , so they ought not by any perswasions of men to be disswaded now to search the good will and testament of their heavenly father and all the evidences of holy writ , and to see what all their adversaries can pretend against their right & just title to them . let them ever make those living oracles act. . their counsellors , they will advise them for their present good and shew them the right way to their eternall & everlasting patrimony the kingdome of glory . now that they may be all made more studious and diligent in the scrutiny of those heavenly records when as so many sectaries and independents lay false claim to their caelestial inheritance and pretend that the presbyterians have no just title and claim to the way that leads thereto , shall ever be the prayer of him who from his soul wishes that all men may grow in grace , and in the knowledge of our lord and saviour jesus : to him be glory both now and for ever , pet. . . john bastwick . to all the homothumadon jndependents , assembled , and not assembled , with all the sectaries and straglers under their severall commands , and to all the burtonians , valere & sapere . gentlemen , a godly conscientious christian not long since being in company with one of the chiefest of your society , and bewailing unto him the sad condition of the times , in regard of the many dangerous opinions and blasphemous heresies that have within these few yeares sprung up since your new lights appeared on our horizon to the destroying of the soules of many , yea , tending to the ruine of church and state , and to the bringing downe of the judgements of god upon the whole nation , if not timely prevented , he demanded of him , what he thought now was the fittest course to be taken for the hindring of the over-spreading of them , seeing men generally began to leave the publicke assemblies , and to decline those wayes god hath appointed in his holy word , ( viz. the preaching of the everlasting gospel by his faithfull and orthodox ministers ) for the saving of their soules , and for the right information of their judgements , and the rectifying of their manners ; to whom that gentleman of your party replyed , that no other meanes ought or could lawfully be used but sweating them with arguments . whereupon , i being very desirous of all mens saving healths , but especially of yours , in regard of the particular acquaintance i have formerly had with some of you , and in regard also i have beene often accused of great ingratitude towards you all ( though i may truly assert ▪ that not any one of you , did ever shew me the least courtesie under that notion you now shew your love to any ; for whiles yee were my familiars yee went on in that way i now walke in ; and if yee then shewed me any humanity , yee ought not now to upbraid me with it ; for i am not changed but yee ) i say in consideration of these things , and in regard likewise , i find by many symptomes the minds of many of you are exceedingly exulcerated and affected with that malady in morality yee make so loathsome in others , yee being surcharged with superfluity of choler and malice , and not able to containe your selves , but breake forth into distemper of words , and poure it out in unsavoury language , so that yee may well be left to a miserere mei : ( i pray excuse me that i use your owne dialect ) in all these regards i say , but chiefly for your soules good , and that all the world may see how gratefull a man i am to you for any former courtesies under whatsoever notion you shewed them mee ; i being a phisician , and very well acquainted with all your distempers , and being very willing also to yeeld my best helpe for the restoring of any of you to your former sanity and soundnesse of mind offer my selfe to be your phisician in ordinary , and to follow the method prescribed by one of your brethren ( who it seemsknows the best way of curing your severall maladies ) & i shall upon all occasions , as i have at this time , sweat you with arguments , but chiefly a● the times appointed ; and because it shall not be said i doe it out of a desire of gaine and for lucre sake , that i may the better testifie my gratitude to you all , i will according to my promise give you my counsell gratis , only you must pay my apothecary for the phisick , who shall use you very reasonably . now i have made good provision of it , because some of your way not many weeks since , being in westminster-hall speaking to a reverend presbyterian minister in a vapouring manner , said , that the independents were exceedingly beholding to me and reverend mr. edwards , affirming , that we bred more indpendents then any two of the kingdom besides ; and this i beleeve to be true , not only because i know the honesty of the man , but because i find it printed by one of your brethren , that bishop wren was not more mischievous to the prelacy , then master edwards hath beene to the presbytery , and because master weld a wonderfull learned man writ unto me not long since , wondring who hired me to make so many independents , ( whose worthy epistles may happily within these few weeks see the light ) and in this regard i doe perswade my selfe that those independents did use such words as these to that minister in westminster-hall . the same minister also related unto me moreover that they said that they understood that i was preparing some physicke for them , which they doubted not but would be very operative for the breeding and increasing of independents , and for the strengthning of more , and therefore they said they were resolved as soone as ever it was made ready for use , they would bestow an hundred pounds upon that and master edward's bookes , for to send through the countrey for the breeding of independents , and contented not themselves barely to speake the words , but bound themselves by a solemne protestation , that they would doe it ; and therefore that i●might farther make them beholding to me , which is also some requitall for all your former courtesies , i have provided physick in a very great quantity , and challenge your promise ; for i presume that they were but the mouth of their brethren , there being one of your sagamours in the company at that time , a man that cannot deny what was promised . now if you be honest men indeed , and men of your word , i expect performance according to your promise ; i will see you shall have reasonable penny worths only i must tell you , that i will take order , that the physicke be faithfully distributed , and sent through the kingdome into all parts according to your engagement for the breeding of independents , that it be not embezeled ; i will undertake that it shall carefully be sent to whatsoever places you shall appoint ; therefore if yee be saints indeed as yee pretend , stand to your word ; for i have good witnesse of it , and doe not you pretend excuses for the declining of the buying of my physick ; for then i will conclude you are but a company of bragadochoes , neither would i have you as formerly you use , to disparage it , finding fault with it , & my method , & manner of dispensation , saying , that it is nauseous , and that in my rules and directions i am full of tautologies and extravagancies , and that it is poore stuffe procuring rather vomiting then sweating , and that their tender stomacks and conscences cannot digest such physicke , complayning moreover that it is very deare ; i would not have you now pretend any of these things , i say it is not for your honour , seeing you have passed your promise to buy it , and to send it through the countrey , for the breeding of independents ; for you should have considered all these things before your engagements , which being passed you cannot now with honesty revoke . but as for the tautologies and often repetitions you so blame in my method , and so much speake of , you of all men ought to excuse them , you your selves so often using them , having little else in all your writings but tautologies , and vaine repetitions ; especially you ought not to blame them in me , when those of your partie have occasioned them by your frequent objecting the same things from severall mouths and pens ; for i had to deale with your whole armie , and with three of your generals at once , who had read without doubt what each other had writ against me , and therefore they picking and choosing through my booke what they thought they could best deale with , they might have set upon those parts of my book that the others had said nothing against , but they making the same cavils that the others had done , they put mee upon severall answers . but were it so that they had none of them seene what each other had writ , yet they treading in the same steps , and answering after their manner to the severall arguments they opposed , i was severally to reply to all their cavils , that are materially made to the severall arguments , which i have faithfully done ; and for my part ▪ i thought it no burthen , being ever willing , yea resolved is often and as frequently as i find poyson laid by any destructive creature , to prescribe an antitode to it in the same place ; and for farther answer to your meager and slender detractions , take notice , that i value not what you or any adversaries can say concerning my tautologies , if handling the same thing often be thought a tautologie with you ; for this is my resolution , that wheresoever , and as often as i find an adversary hath a tongue to speake against the truth , or a pen to write against it , were it an hundred times in the same place , or in the same page , i will ( god assisting me ) answer them upon the place i find them , and that instant , i will never refer the reader to what i have said before in any other place concerning that point ; for i for my part think it a kind of lazinesse to spare any paines in so weighty businesses and things of so high concernment as these are ; yea , i think there is but little zeale in that man that shall hear the truth , either often blasphemed or spake against , that will not as often stand up in defence of it , and contend for it ( according to command , iud. . ) to his uttermost ability , yea it would be a means to perswade unstable men , that there were some strength in the arguments of the enemies , or that they are more diligent to sow errors & tares , then i should be diligent to root them out & oppose them , if i should not as often reply as they cavil , and object ; & therfore for my particular it never troubles me what any of youcan say to me about my tautologies , which are not vaine repetitions to any that love often to heare the same truth well confirmed ; for allthis will but witnesse and declare to all men , that i am a carefull man to uphold the truth , and to resist gain-sayers ; besides , any man may sooner reade a reply many times , then turne to an other place , where it was formerly spake of , and answered to ; withall , there will in a severall answer to the same objection in an other place be found some variety , both for argument and language , which many times begets other excellent notions , which more and more confirmes men in any truth . besides , this hath ever beene gods owne method , which they that are taught of him , iohn . ought to imitate , often to repeate one and the same law ; as what he taught his people in exodus , he often reiterates in the same booke , and not in that only , but in leviticus and numbers , and repeats the whole law againe in deuteronomy , and that often , to the end they might remember it , & the same may be saidof al the holy prophets through the whole bible , who often reiterate & repeat the same things that the people may not pretend ignorance ; and this i say is gods own method , and therfore worthy of our imitation ; yea and christ himself used this method in his preaching , and dictating unto his apostles by his holy spirit , who writ foure evangels of what he hath both done and suffered for us , often repeating the same thing ; yea , all the holy apostles and pen men of holy writ used the same method , as is to be seen through the acts , & all their holy epistles , repeating the same things according to their several occasions , as when either the same errors sprang up in other places , or began to increase where they were so wen , and started up ; yea , paul professeth of himselfe , phil. . verse . that to him it is not grievous , but for them safe , to write the same things . the same method did saint peter use , as yee may see in his second epistle ; and therefore it is no error in me often to repeate the same things , and to inculcate and reinforce the same arguments , especially if it be occasioned by your selves , that by this meanes the truth for which i contend may be the more confirmed , and errors may be the more confuted , and overthrown . but withall let mee say thus much unto you by the way , that although i am constrained through your vaine tautologies often to handle the same truths ; yet it is with such variety , and in so diverse a way , manner and stile , as it will not bee grievous or tedious to all those that shall reade it with honest hearts , where they will well perceive that what i have answered more briefly in one place i have more fully handled in an other ; that ( if it be possible ) i might give full satisfaction to all docible and ingenuous men that will be satisfyed , either with scripture or reasons . now if in this dispute there be any expressions that may displease any of you , you of all men may well excuse them , knowing how great your provocations of me have beene ; especially , if you consider that all this contention is for the defence of the truth of god , which yee all have sought to corrupt , and adulterate with your traditions ; in whose quarrell , and for the maintenance of whose honour it becomes every man to be more zealous , and fuller of animosity then for his owne ; and therefore if i take liberty to speake more freely in shewing the vanity , impiety and wickednesse of the deceivers and impostors of these times in which we live , it is but to use the same method the holy prophets and blessed apostles have used against the false teachers of their times , who have expressed themselves in language equivalent to whatsoever they shall find in any part of my booke . yea , you your selves if you but looke upon my brother burtons vindication , or upon any of his pamphlets , or indeed upon any of your own scriblers in maintenance of your owne vaine errors and novelties , or upon iohn goodwyn , your famous cretensis , or the last vindication that came out against reverend master edwards , you shall find them as full of unsavoury expressions , as ever people writ against any men withall , writing also with such elated spirits , and with so course language , as is possible for any men to vent themselves withall , they ordinarily beginning and continuing their pamphlets with pride , and ending them with cursing , as in that late vindication appeareth , where the author page the first , saith , i thought it might not be amisse ( speaking of learned master edwards ) to spend an houre or two upon this vaine man. here wee find the height of pride , insolency and disdaine , and in the . page he hath these words concerning the same man. the lord rebuke turbulent and violent spirits ; here he ends with cursing causelessely , whereas there is no more turbulent and violent spirits now upon the earth then this of that author , and all those of your fraternity , as all their practices , and noysome , fruitlesse , and vilipending scriblings can witnesse , who daily write against their christian brethren for their zeale to the truth , with a greater spirit of pride , insolency and elation , and with more contempt and disdaine , and that out of selfe conceitednesse then ever the prelates did , continually slighting , under-valuing and contemning those men they are not worthy for any merit or true learning to be compared with , or named the same day they are mentioned ; and therefore if i in gods quarrell and cause be a little more earnest , and use a little more tartnesse ( which i shall ever wave in my owne ) it may with any good nature easily plead excuse . but before i conclude my epistle , i shall desire you all to consider three passages , omitting many ; i shall here set before your eyes the one out of master knollys his answer , the other out of i. s. his flagellum , the third out of my brother burtons vindiciae ; that you may take notice of the vanity and futility of these men , and how much they have wronged your cause before you reade the insuing discourse . master knollys thus speaks , upon the frontispice of his booke : a moderate answer unto doctor bastwicks booke , wherein the manner how some churches in this citie were gathered , and upon what termes their members were admitted , that so both the doctor and the reader may judge , how neere some ` beleevers who walke together in the fellow-ship of the gospel , doe come in their practise to these apostolicall rules , which are propounded by the doctor , as gods method in gathering churches , and admitting members . these are master knollys his own words , and in the nineteenth and twentieth page he more fully there testifies his good liking of that method for gathering of churches that i out of the word of god propounded , and would perswade the world that their congregations were gathered after that method or manner , or came very nigh unto it ; by all which his expressions , and by that their practice he declares , that in his judgement i have writ nothing but what is agreeable to gods word . i appeale now therefore unto you all , whether this man deserves not condigne punishment , that will goe about , undertake and endeavour to confute that booke which he in his judgement alloweth of , and according to which he pretendeth he practiseth , andall this for the deluding and misleading of unstable soules , to the trouble both of church and state. i am most assured , that those that are rationall amongst you , and not blinded with passion , will say that master knollys is not only an unworthy trifler , but that hee goeth contrary unto his owne principles , and ought deservedly to be severely punished for his thus wickedly mispending his pretious time and abusing the simple people : for if i have writ nothing concerning the gathering of churches , but what he in his conscience beleeveth and practiseth ; then how unexcusable is that in this man that will speake against what his owne soule dictates unto him to be according to gods holy word ? by all which it is manifest , that he is not onely a vain jangler , but hath lost the day , and wronged that your cause , the defence of which , notwithstanding , he entred into the field to vindicate and maintain against all the presbyterians . and that which i have said of him , may deservedly be spake of i. s. and my brother burton . for i. s. in the . page of his flagelli , hath these words , if it were granted ( saith he ) that many churches did aggregate and unite in the beginning , yet would not this example be bindingly presidential , &c. and seems there to prove it by arguments ; and my brother burton in the . and . pages of his pamphlet assenteth unto i. s. his doctrine , as you may see at large if you look into it , in which you shall find also , that he acknowledgeth there were many congregations of beleevers in the church of ierusalem , and at that time , when according to his own reckoning , there were but three thousand beleevers in that church . his words are these , saying , that though they wanted a convenient place so spacious as wherein to break bread , or to receive the lords supper altogether , so as they were constrained to sever themselves into divers companies in severall private houses to communicate , &c. so that by the learning of all these your great champions you will in the sequell of this discourse evidently perceive , that they have utterly overthrown your doctrine of independency and of the congregational way , and that whiles they all came out to maintain it : for mr knollys , as i said even now , he fights against the light of his own understanding , and opposeth that truth which he in his judgement alloweth of . and for i. s. and my brother burton they have ignorantly murthered your cause : for all the contention hitherto , both in the synod , between the reverend presbyters there and the homothumadon dissenting brethren , and between all the independents and presbyterians through the kingdome , hath been concerning the church of jerusalem and the number of beleevers in that church , which the dissenting brethren with all the independents in england hold were never at first and last more then could all meet in one place or congregation to partake in all acts of worship ; and they assert moreover that that church ought to be a patern for all churches to the end of the world in respect of its government ; and do peremptorily affirme , that the example of that church is bindingly presidentiall to all succeeding ages for imitation , which is the opinion not only of the homothumadon dissenting brethren but of all the sectaries that i know , yea the orthodox presbyterians do all beleeve , that the church of ierusalem the mother-church is to be a pattern of government to all churches in all succeeding ages to the end of the world. now i. s. saith , that the example of the church of ierusalem is not bindingly presidential , wickedly comparing it to the confused chaos that indigested moles in the first creatiō , so that he makes the church of ierusalem an imperfect patern . so that by his doctrine , it is left arbitrary for any church or state to set up what kind of church government they please . now whether or no this opinion of his be not contrary to all divinity and the judgement of all orthodox divines , yea to the very tenent of all the independents , i leave it to the consideration of all those amongst you that can judge of things that differ : so that you may see that this champion also of yours hath absolutely overthrown your own principles when he came out to maintain and defend your cause . my brother burton also hath given a fatall blow to that cause he came out so desperately to maintain : for all the independents through the world , that ever i heard of , with all the homothumadon brethren in the assembly , by all their arguments have hitherto laboured to evince , that there were no more beleevers in the church of ierusalem then could all meet in one place or congregation to communicate in all ordinances , acknowledging , that if it could be proved there were more assemblies and congregations of beleevers in that church , that then they would yeeld the cause ; and they spake according to reason . for if there were many congregations of beleevers in ierusalem , and all those made up but one church , and were all under one presbytery , as they must of necessity be if they made all but one entire church , then the doctrine of the congregationall way falleth to the ground or vanisheth : for if there were many and severall congregations there that had not an absolute authority and jurisdiction independent within themselvs respectively , but were subordinate and subject to another authority above them , then of necessity that tenent of the congregationall way is but a meer chimera or whimsy of your own heads , as all the learnedst of your tribe do acknowledge . now when my brother burton hath not onely granted there were many congregations of beleevers in that church , but by arguments proved it ; he hath utterly , i say , lost the field before he entered into the combat , as will yet more perspicuously appear in the following discourse : but by that i have now said , you may see how unhappy you are in all these your champions and generals that give as great wounds unto your cause as any adversaries you have in the world now living ever gave . that which i have now to say in the first place to all your leaders and guides , is , earnestly to intreat them as they look for true comfort in life and death , and as they desire the peace of the church , and quiet of this distracted state and kingdome , they would now no longer withhold the truth from the people in unrighteousnesse , which hitherto they have done ; but that they would unfainedly bewaile the errors of their wayes ; and repent of their seducing and misleading of the poor people ; let it be enough that they have so highly provoked god and caused the enemies to blaspheme our christian religion . and in the second place i desire all you that have hitherto been misled and carryed about with every wind of their new doctrine , that now you would more seriously prove and examine all things ( according to the apostles rule , thess . . . ) and hold fast that which is good . lay not out your time and moneys for that which will profit you nothing , but whiles it is called to day , set your selves seriously upon the work of examining all those new doctrines that have been taught you : set before your eyes the example of the noble bereans , search the scriptures whether things be as they have taught you , and if you please diligently to read what i have writ out of a zeal of the glory of god , and out of love to your selves , and a true desire of your eternall felicity , if any of you that have erred from the truth shall be converted by it , let him know , that he that converteth the sinner from the error of his way , shall save a soul from death , and shall hide a multitude of sins , james . . . john bastwick . the antiloqvie . solomon the wisest of men and one beloved of god , gives this counsell to all the sons and daughters of god , and to the universality of all man-kind , saying unto them all , prov. . ver . . buy the truth and sell it not , also wisdome , instruction and understanding . he counsells them all to prise truth with wisdome , instruction and understanding above all things , as the onely means of making men happy , not in this life alone , but eternally : for so solomon that wise man asserteth prov. . ver . , , , , , . saying , happy is the man that findeth wisdome , and the man that getteth understanding . for the merchandise of it is better then the merchandise of silver , and the gain thereof then fine gold . shee is more precious then rubies : and all the things thou canst desire are not to be compared unto her . length of dayes is in her right hand , and in her left hand riches and honour . her wayes are wayes of pleasantnesse : and all her pathes are peace . she is a tree of life to them that lay hold upon her : and happy is every one that retaineth her . if all the orators of the world had been gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they could not with so illustrious a brevity have set forth the excellency of wisdome and understanding , nor with more glorious encomiums and ellogies have decipher'd the amability of them for the making of them specious and lovely , and for the inviting of all men to the ready and willing imbracing of them : for if either life , profit , pleasure , honour , or any delectable content , or any thing indeed desirable in the world can invite any creature to be inamored with any object of love , all that can be said in way of the praise thereof is contained in this description of wisdome and understanding delivered by solomon . and yet truth hath the preeminency before them all , the first place for dignity being given & assigned unto her , and by a speciall command from god himself who spake by his servant solomon , all men are injoyned to buy the truth , and that upon any termes , and not to bartell it away , or sell it , or to part with it , though it might be with never so much worldly emolument unto them . buy the truth , saith god , & sell it not , keep it for ever : for by the truth thou shalt perfectly attain unto liberty , which is the life of life , yea which is better then life , liberty being that the whole world contends for , every man not onely desiring it , but fighting for it . now the truth will make every man free , so saith christ , john . ver . . the truth shall make you free from all error , and from the fear of hell and death , and from the very terror of both : and lest any man should seriously doubt what truth is , as pilate scornfully did , christ himselfe hath taught us john . v. . saying , thy word is truth , and that truth that sanctifieth his people : for every thing is sanctified by the the word and prayer , tim. . v. . this precious good word of god , and the faith once delivered unto the saints , jude . contained in it , is that that all men are exhorted earnestly to contend for : and therefore more especially in these our times every one ought vigorously to stand up and contend for it , yea upon any termes or at any rate to buy it , when it is become such a rarity as it is scarse to be met with , being almost lost in the thickets , meanders , and labyrinths of so many errors ; so that the faith once delivered unto the saints is very rarely to be found amongst the sons of men through the involutions and intanglements of writhing and restlesse spirits , whose whole work and designe it is ( as by their dayly practices it doth appear ) either wholy to eclipse or darken it , or totally to take it away , that by this meanes truth and light being once removed , the deceivers and impostors may the better put off their corrupt and putrid wares and commodities , and the poor deluded people may the more facilly and readily be deluded , cheated , and consened , and those that are wayfaring men for the want of its direction may wander in the by-paths of darknesse to their own eternall perdition . and the verity is , too too many , by their needlesse , vain , and unnecessary janglings about the truth and the way have lost them both and are now turned seekers to the dishonour of god and their eternall shame and misery too , if they speedily repent not . for god in the . of deut. ver . . saith there : this commandement which i command thee this day , is not hidden from thee , neither is it far of ; it is not in heaven that thou shouldest say who shall go up for us to heaven , and bring it unto us , that we may hear it and do it . neither is it beyond the sea , that thou shouldst say , who shall goe over the sea for us , and bring it unto us , that we may hear it and do it : but the word is very nigh unto thee , in thy mouth and in thy heart that thou mayst do it . see ( saith the lord ) i have set before thee this day life and good , and death and evill . now if in the dayes of moses the truth was so near unto them that the lord says there unto his people , that he had set it before their eyes , yea that it was in their hearts ; so that they had then no need to run from land to sea , and from sea to land to finde it : how much more obvious is it now , may every rationall man conclude when it is so gloriously set forth , and that through the whole scripture of the new testament ? and how inexcusable will all such be found that complain the truth is not yet clear unto them ? so that it may be an astonishment to all men to hear any that have read the holy word of god say that they are yet in the dark & the truth doth not appear unto them : and yet such men there are who declare unto the world and professe it , that they are expectants and seekers : and many have often said unto me when i have been in familiar discourse with them , that as yet the truth was not made out unto them concerning the presbyterian way , and therefore they could neither communicate with our assemblies nor yet joyn with those of the new gathered churches . now that all those who have wandred and strayed from the old way , and those that are at a losse and seek it , may find it and the truth , which they have a command from god to buy and purchase , and that they may all clearly perceive that they are in the by-path of error that are still scepticks and doubting about the way : i shall at this time endeavor to be their guide , nothing doubting but by the grace of god and his speciall assistance if they will bring docible hearts and willing minds to follow the thred of his word , and be directed by that unerring line of the same , they may speedily be led and come into the right way , and find the truth and with it peace and comfort to their own souls in life and death . i will first therefore dissipate and scatter those mists that have been cast before their eyes , by which the truth hath been clouded , and remove all those stumbling blocks that have been put before them , and then i doubt not ( howsoever it be thought a difficult work , yea an unpossible thing ) but to make the truth evidently appear unto them , and bring them into the right way from which some have wandred and strayed and others yet doubt of ; and i hope so to clear up the light of the truth , that the way of it shall not only be plain to them , but to every man and woman that have not lost the eye-sight of their reason or have not sacrificed themselves to error and vanity . and therefore that the truth concerning the presbyterian way may the more elucidately appear to every intelligible man , i will here briesly state the question which is fully handled in the following discourse , and shew what hath been the principall cause of putting so many out of the way , and keeping and deterring others from it , and withall i will set down the ground and rise of the independent tenent , & shew upon what as a foundation they lay the whole fabrick of this their new babell ; which i hope to make evident to be nothing but a meer chimera and phansie in their own brain , and that there is not the least warrant for it in the whole book of god. and all that i now say , i am confident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discover to all those whom the god of this world hath not blinded their eyes that they should not see the clear sunshine of the gospell of truth . those that call themselves by the name of independents and have separated themselves from our congregations and assemblies , counting us such saints as job would not set with the doggs of his flocke , calling us the sons of belial , proclaming us to be the enemies the lord iesus christ and his kingdome ( for this is their language concerning us all ) those i say pretend that they have both the word of god and the example of the primitive churches , especially that of jerusalem for the maintenance of their independency and for these their unbrotherly proceedings , whose opinion and doctrine is this : that the church of ierusalem that mother church consisted of of no more beleevers at any time then did ordinarily meet altogether in one place and congregation to partake in all acts of worship ; and they teach withall , that this church consisting of no more , had an absolute soveraignty within it selfe independent without reference to any other church , and from the which there might be no appeal for the redresse of any conceived wrong ; and they moreover affirm that the constitution of this conceited forme of government , is the true gospel forme of church government , and is for ever to be a patern to all churches in all succeeding ages to doe the same and to exercise the same authority within themselves severally that they imagine this church did , though they consist but of twenty or thirty members apeece , yea fewer . this is the opinion of all the independents , saving my brother burton , who in this differeth from all his brethren , beleeving , yea acknowledging that there were many assemblies of beleevers in the church at ierusalem , by which he hath overthrowne their opinion , whiles notwithstanding hee labours with all his might to maintaine it , as will appeare in its due place ; whereas all the other independents , ( as i said before ) confidently assert , that there were no more beleevers in that church , at first and last , then could all meet in one congregation to communicate in all the ordinances . now the presbyterians on the other side , and that upon very good grounds , as will in the sequell of this discourse appeare , hold and beleeve that there were many congregations and assemblies of beleevers in the church of ierusalem , and that all those severall congregations made but one church within its pracincts , and were all under one presbyterie ; and that the government of this church consisting of many congregations combined together under the government of a colledge of presbyters is a paterne of government to all churches in succeeding ages to the ●nd of the world . and this i thought fit to speak concerning the first question or controversie betweene the presbyterians and the independents . the second is concerning the gathering of churches and admitting of members into church fellow-ship & communion , which the independents hold and teach must be upon these conditions . first that they that are to be admitted , and before they can be received into the church , they must walke sometime with them . in new-england they make some walke seven yeeres before they can be received , and this is their first condition . secondly , before their admission , they must make every one of them a particular and publicke confession of their faith . thirdly , they must bring in the evidences of their conversion , declaring the time when , the place where , and the occasion how they were converted . fourthly , they must all and every one of them enter into a particular explicite covenant . fifthly , they must come in and be admitted by the consent of the whole church , nemine contradicente ; so that the refusing of any of these hinders their admission , and the gathering of churches after so fashion ( as the french men use to speake when they learn english ) is the onely way as they all affirme of setting up christ as king upon his throne , and this is the opinion and doctrine of all the independents concerning the gathering of churches , pretending withall that they have the church of jerusalem for this their paterne and plat-forme , which is nothing else but to abuse the scripture , as will afterwards appeare . the presbyterians on the contrary side hold and beleeve , that for the gathering of churches , and for the making of any members of any church , and for the admitting of them into church followship and communion , no other conditions are to be propounded to them by the ministers for their reception into the society of the church , or to be required at any peoples hands , but those that christ the king of his church ( whose voyce is only in church matters to be listned unto and heard ) hath propounded , viz. repentance , faith and baptisme . and this is the beliefe and opinion of the presbyterians concerning the admission of members , and gathering of churches , affirming that the independents have neither precept nor president for all their new conditions in the whole booke of god , and therefore that they ought to be rejected as their owne inventions , and as the vaine and wicked traditions of their owne braine , as will clearely in the following discourse be evidenced to all men . and this is briefly the state of the question and difference betweene us . now before i set downe the ground , and seeming warrant they pretend for this their fond opinion of independency , by which they have brought trouble and confusion upon this whole church and kingdome ; i thinke it fit i say before the handling of the whole busines to say something concerning the sorts of independents i have to deale with , and against the which all my following arguments doe militate ; and i find two sorts of independents ; the first are those which for distinction sake i call homothumadons ; the other burtonians . now the homothumadon independents , that at this day swarme through the whole kingdome ( if their owne brags may be beleeved ) are the universality of all the sectaries , who generally hold that , there were no more beleevers in the church of ierusalem , and in all other the primitive churches within their respective precincts , then could all ordinarily meet in one congregation to partake in all acts of worship ; and from thence out of this their imaginary opinion they forme all their severall churches , calling their assemblies the churches of the congregationall way , and to this their opinion they sticke and cleave immoveably . the burtonian independents , of which my brother burton is the corypheus , and antesignanus , and from whom they have received their doctrine , they hold and beleeve that there were many congregations and assemblies of beleevers in the church of ierusalem , but deny that those severall congregations were churches properly so called . this i say is the opinion of my brother burton , and his disciples . so that my first brigade of arguments and forces that i have drawn out of saint iohn the baptists , christs and his blessed apostles and seventy disciples quarters , and that before christs death , with all those i have taken out of the strong garrison of ierusalem after christs ascension , and have brought into the field to dispute this controversie and question they militate against the whole army of the homothumadon sectaries , that under the command of hanserdo knollys and i. s. their generalls indeavored to maintain and keep this ground : viz. that there were no more beleevers in the church of ierusalem at first and last , then could and did ordinarily all meet together in one place or congregation to partake in all acts of worship . the other companies that i have taken out of the apostles quarters after christs death , resurrection , and ascension militate against all the burtonian independents , in the head of which army he himselfe comes out into the field as their generall maintaining , that those severall assemblies in the church of ierusalem were not churches properly so called : and he goliah-like appears armed with his sword and phocions hatchet which is his pol-ax , bidding defiance to the whole host of presbyterians , presuming to make good this ground against them all : viz. that those severall assemblies of beleevers in the church at ierusalem were not churches properly so called , challenging me by name , saying page . come on brother , let you and i try it out by the dint of this swo●d : adding moreover these words , and truly i shall by the helpe of my godmake no long worke of it . i shall ( saith he ) assay with one stroke of phocions hatchet , to cut in two , the long thread of your alcibiadian fluent and luxuriant rhetorications . thus valiant old harry tryumphs before the victory , and even conjures it out . and in this dispute betweene my forces and all the independent army after a few skirmishes , they shall see not only a private duell fought betweene generall burton and my selfe , but the fall of that their champion with their totall rout , and see their whole army to fly and leave the field , and that most cowardly , though they were three to one ; howsoever their scattered forces now and then make some false alarums , and speake bigge words , what reserves they yet have , and what great things they will doe , and how they will rally againe and come upon me , and breake through and through to the totall routing of all my forces . they that are acquainted with the feats of armes , and expert souldiers in this militia , will well perceive that it is but selfe confidence in them all , and that all their swelling words will tend to their owne dishonour . i have three generals to encounter with in the independent army , two under the name of all the homothumadons , hanserdo knollys , and i. s. and henry burton in the name of all those of his party , besides some whibling reserves . now as i have shewed you the controversie betweene the two parties , and the cause of this dispute , and set downe the occasion of bringing all these armies into the field with the words of their challenge , and declared also the two sorts of enemies i have to deale with ; i will according to my promise , ad aram veritatis , briefly lay downe the title by which they all pretend a right to independency , and shew the ground and foundation of the congregationall way , for the which they doe all of them now as pro aris & focis dimicare against their christian brethren , whom they ordinary stile presbytyrants . but by the way i must say thus much , that before there was any breaking out to open hostility all things in the beginning were carried in an amicable and lovely way , and the controversie was disputed con and pro in a legall manner , every one bringing in their evidences for their way and cause , and that in for●●onscienti● before judges of the spirituall law , where all the advocates for the independent cause were fully heard speake and plead for themselves , and for their party , whatsoever they now pretend to the contrary , and they had all of them liberty granted unto them freely to bring in their witnesses , which were fully likewise heard . now they had but one witnesse to speake of that made for their cause , and he being found doubtfull in his expressions , and the truth also of his testimony being fully examined it was abundantly made appeare by the advocates of the contrary party , that should his affidavit be allowed of as cleare in every particular and punctilio of it , as they would have it , yet it would not be a sufficient witnesse to prove any just title they had to their independency , nay though they had many such ; whereupon the court could neither in iustice or equity admit of that witnesse his testimony ; and all those that have any understanding in causes of this nature , when they shall heare the debate fully on both sides , will i am most confident conclude , that should the judges have allowed of their witnesses testimony , and so have granted the independents their cause , that they had beene unrighteous judges , and there had beene then just cause of appeale to some higher court and tribunall ; but the judges in conscience having given sentence according to law and justice against the independent party , and they notwithstanding still challenging a right and title to independency , although i say it was made apparently evident to all men , that they could not justly challenge or claime any right thereunto by the charter of the great king of his church , they still persisting in their obstinacy and groundlesse challenge , and being resolved that they would be either soli aut nulli , would admit of no faire accommodation , as can sufficiently be proved by a cloud of witnesse , brake out into open hostility , and war against their brethren , ( and all this contrary unto covenant and agreement , as is briefly set downe in the schismaticke sifted , set forth by mr. john vicar● ) and let fly their arrowes and quils at us , and with the poyson and venome of them wounded and slew not a few , invading our frontiers and territories , beating up our quarters , plundering and spoyling of us of our best and fattest sheepe and lambs , making ever and anon false alarums upon us , and upon every occasion sending us challenges to the terrifying of many , in so much as they forced some to run into the rivers and jordans round about starke naked over head and eares , like mad men , aud that in the middest of winter , to the killing and murthering of certaine of them ; yea , they began to rob us of our wives , of our children , and of our servants , and indeed of our very substance : so that the presbyterians were constrained in their owne defence to come out to meet them for the preserving of themselves , and their soules and bodies , both which would be destroyed , and that speedily , if these rovers might goe on without controule and resistance , and yet in all this combat the presbyterians hitherto have used no other weapon but the sword of the spirit , which is the word of god. but before i come to the main battel , i shall here set down the ground and warrant , by which they challenge a title and right to independency , and withall i will set downe the manner of their pleading before they came to hostility , with the names of some of their chiefe advocates and patrons , who lived sometimes in the low-countries amongst the countrey courtiers there , where they became excellent proficients in their art , and where they learned this lesson perfectly well , viz. how to spread their bread with the independents butter , which is the chiefest part of their skill and learning , which made their tongues in all their pleadings run very glib ; and these being all very well feed , pleaded their cause in manner and forme , as followeth . the court being set , the chiefe judge or prolocutor , after the hearing of the debate and cause desired the advocates for farther satisfaction , and for farrher proofe of the soundnesse of their plea , to bring in their witnesses and evidences , with their reasons out of the holy scripture the great charter of heaven , by which they would prove their title and right to the church of jerusalem , and by which they laboured to evince , there were no more beleevers in that church then could all meet in any one place or congregation , to partake in all the ordinances , and that this church consisting of no more then one congregation was independent , promising , and that faithfully withall the other judges , that if they could by sufficient evidence , witnesses and testimonies out of the holy word of god , the charter of the great king , make it appeare , that the controversie then should speedily be decided betweene them , and that they would yeeld the cause , then the which nothing could be spake more honestly . wherupon first thomas goodwin a sturdy advocate produces for witnesse the first v. of the . chapter of the acts in these words , when the day of pentecost was fully come , they were al ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place , ergo , saith he ▪ the church of jerusalem consisted of no more beleevers then could all meet in one place . thus did hee plead and evidence . now before i come to tell how the other advocates argued their cause , i will set downe the greeke words in roman characters , that the most unlearned may reade them , and i will afterwards give the true and genuine interpretation , and sense of them , and shew how both these advocates , and all the independents and sectaries are mistaken in that witnesse and testimony which indeed is the onely evidence they build their whole new babel upon , and shew withall how they with violence force that witnesse to speake otherwise then hee meaneth , and that the words taken according to the originall , and according to all solid reason bring in no such evidence , nor carry no such sense or meaning as they put upon them ; for the words in the originall make not so much as mention of a place , howsoever it crept in , in our translation . all this by gods assistance i undertake to make good , and to evince this also , that they lay that foundation of their new fabrick onely in the ayre or chimera of their owne braine . but for the words in roman characters , they are homothumadon epi tò autò . and now i will relate how philip nye a very busie advocate pleaded the cause of independency , and what his testimony was , who being desired by the prolocutor to bring in his witnesse out of the holy word of god , for the proving of their assertion , hee flyes to the same place of scripture , saying , they were all with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo , saith he , there were no more beleevers in the church of jerusalem then could all meet in one place . then after him comes in ieremy burroughs , a stout advocate , who being demanded to bring in his witnesses for the making of affidavit to what they had pleaded , hee also betakes himselfe to the same text of scripture , and with a great outice saith , and they were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo , there were no more beleevers in the church of jerusalem then could all meet in one place . then comes in sydrack sympson , a brave burly and well spread advocate , who being by the prolocutor requested to bring in his witnesse produces the very same text of scripture alleaged before , crying out pleno ore & pingui ore voce , that they were altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo , there were no more beleevers in jerusalem then could all meet in one place and congregation . i will not mention the other advocates , for they were all at their homothumadon , and had nothing else to the purpose . and thus did these brave pleaders all and every one of them argue their cause , giving in their reason also into the court for the corroborating of their witnesse , saying , that the holy ghost had from first to last as on purpose shewed this , as if his scope had beene before , to prevent and preclude all reasonings to the contrary . thus they : this place of scripture with this their reason to speake the truth , is all the ground , and warrant for substance , that all those restlesse spirited rabbies have for this great warre and contention betweene us , and for the proving of their doctrine of independency , and that their tenent of the congregationall way , by which they have brought this distraction and confusion into the whole church and state , to the seducing and misleading of many thousand poore soules , to the utter ruining of many of them , and for the setting of the three kingdomes on fire , which with all their teares , if ever the lord should give them repentance not to bee repented of they could never quench : and for the better deceiving of the people they have so accustomed their mouths to homothumadon epi to auto , that very sagomour will that has no more greeke in him then a horse , upon every occasion comes out with his homothumadon epi to auto , and all of them in this great and weighty busines which concernes not onely the peace of the land , but is of everlasting concernment to us all , they continually triffle and abuse the holy scripture , dealing with us as cats usually doe one with an other , who when they have spent all their strength with fighting , and when they can neither scratch nor bite any longer , then they spit one at another , and make ugly faces ; even so doe these men with us , when they have tormented themselves , & spent their forces in wrangling , having never an argument left to maintain their groundlesse , wicked and dividing opinion , then they stand staring on us , & as a last refuge come out with their homothumadon epi to auto and thus spit a little greeke in our faces which the deluded people not understanding , beleeve that it is an absolute conquest gotten on the independents side . now in regard the whole strength of their cause , ye● , of their whole army lies here and depends upon this fort , i meane these words of the heavenly charter , i will take the more paines for finding out of the true meaning of them , that so i may the better discover unto the world the wickednesse and vanity ( for it is no better ) of all these homothumadon imposters ; and so much the more willing i am to make some stay in explayning the mind and true sense of the same , because they are as it were the key and inlet for the opening , and the better making way for the understanding of the whole dispute ; so that every man that is but of ordinary capacity , by the very light of his naturall reason may from the unfolding of them be sufficiently able to discerne the juglings of these ungodly men . but first i shall give you in the answer of those reverend iudges sitting in the court , i meane the reverend assembly , where this cause was fully heard and debated , where the homothumadons had liberty fully to speak for themselvs , & to bring in whatsoever made for their cause , howsoever they have falsely given out to the contrary now for answer to their reason above mentioned , the reverend assembly replyed , that they inclined to beleeve that the holy ghost intended rather to shew the early accomplishment of the promise , ier. . . of giving one heart , and one way by his so frequent mentioning homothumadon & epi to auto as adjuncts of the first christian church meetings ; then ( as our brethren suggest ) to prevent and preclude all reasonings against this assertion of theirs , viz. that the beleevers in ierusalem were no more then could meet in one place : and there is most excellent reason for this reply & answer of the reverend & learned assembly to their wicked cavil , for so i may truly cal it , for it is nothing else but to abuse the holy scripture , and for no other end but to deceive the people , that they may the better make merchandise of them , which is one of the horridst impieties in the world , which all the homothumadon ministers and predicants , and itinerary preacers are most deeply guilty of , who make a prey of the people where ever they come , and most abominably cheate them , especially the silly women . now if we do duly examine the words of the text and consider them in their native sense and true meaning , it will most manifestly appear that the answer of the learned and reverend assembly was grounded upon most excellent and solid reason , which all the slight of all the homothumadons and their cunning craftinesse whereby they lie in wait to deceive simple souls , will be made more oriently appear in all its colours . first therefore i will set down the text it selfe in its originall language , and then give the true interpretation of it in our tongue , acts the second v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the translation is this , when the day of pentecost was fully come , they were all with one accord upon that , viz. occasion or designe : for this is as much as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie , being taken both adjectively and relatively in that place , and therefore under reformation be it spoken , it is not rightly translated in our bibles ; for unlesse we do consider the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference to some substantive or some thing going before , there can no sense be made of them , nor no man mortall can tell the meaning of them , no more then any man can divine or judge what one that commeth abruptly into his company and having interchanged no discourse with him doth mean and understand , if he should barely say upon this or upon that . now all the contestation is about these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we all agree it signifieth with one accord . now the independents by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand in one place , which epì tò autò never signified in the world : for if we will stand upon the words , they have a far other meaning then the homothumadon brethren give of them , as will by and by appear : for as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking it not as a preposition in the greek tongue , as all the learned in that language know , it often signifies time , and of this i could produce many examples ; as if one speaking or writing greek should say , such a thing happened in my time , or in my dayes , he would expresse it by epì and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tempore meo , or mea aetate , it was done in my time : so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may with far better ground and by far far greater reason be interpreted for time in that text then for place , in regard there was no mention made of place before , but of time ; for it is in terminis said , when the day of pentecost was fully come , they were all together with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : viz. at that instant of time or upon that very day ; this interpretation i say doth farre better come up to the sense and meaning of that text then the other in one place : for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that text are relatively and adjectively taken ( as i said before ) having reference to something going before ; for otherwise they cannot possibly be understood so that there being mention of time before , they are to be interpreted rather of time then place : but that is not the true meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that text ; for the true interpretation therefore of them , we must have recourse to other places of holy scripture , and primarily to that portion of scripture from whence these words are taken , and that is out of the septuagints translation upon the second psalm ver . . which saint luke follows , which in the greek runs thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is rendred by the latin interpreters thus astiterunt reges terrae & principes convenerunt in unum adversus dominum & adversum christum ejus . in our bibles the words are thus translated : the kings of the earth set themselves and the rulers take counsell together against the lord and against his anoynted . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place must necessarily be taken for an evill designe , purpose , counsell , machination , or resolution : and indeed if we duly consider the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheresoever we meet with them they do for the most part signifie some designe , purpose or resolution , whether it be taken in a good sense or a bad ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the psalm is taken for a conspiracy and an evill design of the kings and rulers ; but in the second chapter of the acts ver . . it is taken for a good design in the disciples ; for when the day of pentecost was fully come saith the scripture , they were with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : viz. upon this occasion they were met together with this design , purpose and resolution to consecrate the day to gods service and to celebrate the feast to his name ; and this is the true and genuine meaning of the place : viz. that the disciples were all met together upon the day of pentecost upon this designe with full purpose and with an unanimous consent and resolution to keep that day and celebrate the feast unto the glory of god : and this was a good design and purpose in them which is signified by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not to be understood in one place as the independents would have it and as it is translated : and that it may yet be more evident that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified a design , and not in one place , very reason and common understanding will make it out and clear to every man if we will compare scripture with scripture , and in the first place duly consider the words in the psa . where it is said , that the kings of the earth set themselvs , and the rulers took counsel together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words there do not imply a convention or meeting together of the persons of all the kings and princes in the world in any one place ; for that they never did nor could do , there being an impossibility of it both in respect of time and place : no place being able to contain them all , so that i say by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , is onely signified a wicked design and purpose , or a deliberate counsell and resolution agreed upon and consented unto in all their wicked and rebellious hearts to shake off the sweet yoke of christ and of casting away from themselves those bands of love , and of breaking those cords of his affection towards them . for whereas god the father had appointed christ to be king over the nations to govern them by the scepter of his spirit and by the rod of his word , they all conspired with one accord to resist his spirituall government over their souls , and would not have him to rule over them ; and therefore the holy ghost expresses this their conspiracy , wicked design and evil purpose by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which intimate as much as if the spirit of god had said this was the design resolution and the determinate counsell of all those wicked kings and rulers to reject the government of christ over them , not meaning or understanding there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they in all their persons ever either came together or could meet in any one place . so that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , is meant a design onely and not a meeting of all the persons of all rulers and kings in one place . the same expression we find acts . ver . , . where it is said , that herod , pontius pilate , with the gentiles and people of israel were gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expression is borrowed out of the second psalme , the which words there likewise cannot with any reason be understood , that herod and pontius pilate with all the gentiles and the people of israel did all meet in any one place : for all understanding forbids men so to argue or conceive or believe ; for they well know that there was no place could have contained them all together , no not the thousand part of them : besides they were all in their several countryes and aboads , and it is well known that before this time herod and pilate were not so loving one to another as to come together : but it is related they were altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie that wheresoever they dwelt or in what coasts or regions soever their habitations were , they all agreed upon one and the same wicked design to be enemies of christ , & in this wicked resolution they were epi tò autò that is , they all wel accorded and assented together to put the lord of life to death and to cast of his government : so that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to understand a mentall meeting together , and not a topicall local and bodily meeting or convening of all those kings in any one place , by which in all their consultations they were resolved to carry on their wicked design and unlawfull businesse , and in that regard they were said to be gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in unum , though they did it in severall places ; and this is the true meaning of epi tò autò there ; as when any men do carry on a good designe , though they be in dive●s and severall places , they may be said to be gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as now with us the lords and commons and divers committees in both houses , assemble themselves dayly epi tò autò , and are but one parliament , though they meet in two severall rooms , and more ; and so a thousand congregations and assemblies may be said to meet homothumadòn epi tò autò every lords day , though they be in never so many distinct places , in regard of their common design to serve god on that day : so that all reason to any intelligible man from that i have said will clearly evince , that by epi tò autò is meant nothing else , but that the apostles were met together with one accord upon the occasion of the feast of pentecost with this deliberate design , and for this very end and purpose to celebrate that feast unto the lord which was the work of that day ; the iews also through all indaea and from the regions round about being come up to ierusalem to that f●ast to worship god in it ▪ and to offer up that service that was due unto his name , and the which were taken up in the temple and in their severall synagogues and meeting places in the same imployment the apostles were ; of all the which i affirme it may be as really and truly said that they all met homothumadòn epi tò autò , as of the hundred and twenty names : and yet no rationall man would from thence conclude that all the people did or could meet in one place : no more can any understanding creature or well grounded solid christian gather , that because it is said the hundred and twenty names were all homothumadon with one accord epi tò autò , that therefore there should be no more beleevers in ierusalem then did or could all meet in any one place or congregation to partake in all ordinances . as the independents all gather from the words . i assert that such a kind of arguing in any man would argue that he had little brains in his head ; and therefore i shall be ever able by gods assistance to maintain against all the sectaries and homothumadòn independents that by epi tò autò is to be understood either some designe , whether it be taken in a good sense or a bad , which the holy scripture apparently holds out unto us ; or if otherwise , that epi tò autò in the verse of the second chapter of the acts is rather to be understood of the time of their meeting , then of the place : all this i say i undertake by gods gracious assistance to make good against all the independents and sectaries , and to prove withall that they do all of them most wickedly for the deluding of the people , to gather and conclude from epi to auto that there were no more beleevers then or at any time after , in the church of ierusalem , then could all meet in any one place or congregation : for indeed to make such a conclusion as this from epi tò autò is not onely to fight against all the light of sound reason , but to give the holy ghost the lye and to resist the spirit of god , and to withhold the truth from the people in unrighteousnesse : all which i shall by and by god willing briefly make appear . but before i come to that , should i for disputation sake grant unto the brethren that by epi tò autò in that text were meant in one place , as they would have it ; because we cannot conceive if there be a meeting or convening of the persons of any people together , but it must be in a place or at a place as we usually speak : would it therefore follow that because any one place or room will hold a hundred and twenty names , for they say there were then no more in that company , to partake in all acts of worship , that it will hold hundreds of thousands , or that all the beleevers in ierusalem did then meet there , or that there were no more beleevers then in that church then could meet in one congregation , or that for ever after there were no more christians in ierusalem then did ordinarily meet in one congregation ? i am most assured that there is not any intelligible independent but upon due deliberation would say , that he that should so conclude speaks against the very light of all understanding that dictates the contrary : and therefore he would not make that inference the homothumadon brethren make : viz. that there were neither then in ierusalem nor at any time after , more beleevers in that church then could all meet in any one congregation to partake in all acts of worship . but now to shew the vanity and wickednesse of these men and that it may appear they in this may be rightly called homothumadons , in that they do with one accord and with one unanimous consent conspire together to trouble and disquiet the whole church of god , and to disturbe the peace of the three kingdomes , and are resolved to persist epì tò autô in that their wicked designe and that with one accord ; i shall here lay down some reasons , which all that will vouchsafe to read the ensuing discourse , shall see more fully set down afterwards . i say therefore they extreamly shew their vanity and wicked purpose in this that they all conclude from epì tò autò , there were no more beleevers at that time nor ever after in ierusalem then could all meet in any one place or congregation . for it is most certain that the beleevers that were in jerusalem at that time were innumerable , and those inhabitants ; for the scripture is clear in this point : for to say nothing of those that cryed hosanna and cut down branches at christs coming into ierusalem which all made profession of him with the little children that cryed hosanna also to the highest , whose parents were all inhabitants in ierusalem , and without doubt had taught all their children their lesson which they thought they might better shew publickly then themselves : the scripture in the third of matthew and in the first of mark and in the third of luke saith in expresse termes , that all ierusalem , ( which being taken synecdochically must needs signifie an innumerable company of all sorts of men ) came out to the baptisme of john and were all baptized by him in jordan confessing their sins , and all these were inhabitants : and in the fourth of iohn it is expressed there , that christ made more disciples then john , and that his disciples baptized more , so that necessarily there were infinites of beleevers then in ierusalem , yea it is expressed in the twelfth of iohn ver . . that the world went after christ , that is , beleeved in him ; therefore there was a numberlesse company of beleevers in jerusalem and all inhabitants there , and all these were good christians and true beleevers , though i. s. most impiously affirmeth the contrary , and pag. . . of his pamphlet asserteth , that they were not christians , to whom my brother burton in the page of his briefe answer assenteth . now that they were all good christians and true beleevers that were baptized by john and christs disciples , all good christians are bound to beleeve it , if any credit be to be given unto christs words whose testimony i conceive is rather to be credited in this controversie then that of i. s. and my brother burton ; for his witnesse is infallible who knew not onely their outward conversation but their very hearts also , and therefore could give a true testimony of them ; and yet he concludes of all those that were baptized by the baptist , that they were all very good christians and true beleevers . our saviours words are these , luke . ver . , . and all the people , mark i pray his expression , all the people ( saith christ ) that heard him , and the publicans justified god , being baptized with the baptisme of john. but the pharisees and lawyers rejected the counsell of god against themselves being not baptized of him , which words of our blessed saviour are to be beleeved before the words of men and angels , though they should all speak the contrary , as w●cked i. s. and my brother burton both do . now our saviour in those words proclames all those that heard john the baptist and were baptized by him , to be good christians , and the scripture saith , that jerusalem , and they of ierusalem came out to his baptisme and were baptized by him in iordan , matth. . and in ae●on neer to salim there was much water , john . . so that all these were inhabitants of ierusalem and such as had their aboad in that city ; yea our blessed lord and saviour that true witness , who out of his bare word ought ever to be believed , doth not onely say they were good christians and true beleevers , but proves it by many arguments : the first of the which is this , that they justified god , that is , they acknowledged that god was a most just righteous and a mercifull god , forgiving iniquity , transgression and sin , and keeping promise unto his people , which was , chron. . ver . . that if his people which are called by his name shall humble themselves and pray and seek his face , and turn from their wicked wayes ; that then he would hear from heaven and forgive their sin and heal their land . this promise of god and all his other gracious promises , those that were baptized by iohn did beleeve : for , saith o●r saviour , they justified god ; declaring unto the world by their profession , that they beleeved in him and imbraced his promises ; which is yet farther manifest from christs second argument which is this , they rejected not ( saith he ) the counsell of god against themselves as the pharisees and lawyers did ▪ now if we consider but what the counsell of god was to the people in the ministery of iohn the baptist we shall find it in the third of matthew where the baptist preaching unto all ierusalem that came out unto his baptisme , as it is also clear in the third of luke , he says there , repent , for the kingdome of heaven is at hand , warning them to fly from the wrath to come , exhorting them all to bring forth fruits meet for repentance , telling them of the danger that would otherwise ensue if they did not repent and beleeve in the messiah who was to come shortly after him with his fanne in his hand , who would throughly purge his floore and gather his wheat into his garner , but burn up the chaffe with unquenchable fire ; and therefore he exhorted them all again and again to repent and beleeve in the messiah ; this good counsell did iohn the baptist give to all those that came out of ierusalem to his baptisme , and our saviour affirmes and witnesses of them all , that they rejected not his counsell as the pharisees did to their own destruction , but imbraced it to their salvation , and therefore they were all true beleevers if our saviour knew who were beleevers , which yet he proves by a third argument , saying , that they were all baptized of him confessing their sins ; in token of their repentance , and of their faith in the messiah they were all baptized by john , saith christ ; and therefore they were all very good christians and true beleevers : all these arguments for brevity sake may be reduced into one argument after this manner , all those that justifie god and imbrace the counsell of god , that do repent , confesse and forsake their sins , and beleeve in iesus christ , and in token of their faith and obedience are baptized into him , they are all good christians and true beleevers ; but all these , saith christ , that heard john the baptist with the publicans , except the pharisees and lawyers , were such : ergo , they were all good christians and beleevers , and all jerusalem consisted of such ; for ierusalem went out to jo●n the baptist and were baptized by him in jordan confessing their sins : and yet more then these were converted by christ , his apostles and seventy disciples ministery , and all inhabitants in jerusalem : and therefore all these could not possibly be contained in any one place or a few , and all these were then in jerusalem as well as the hundred and twenty names , and therefore all the beleevers at that time in jerusalem , though they were all epi tò autò as well as the apostles , yet they were not all in one place as the homothumadon brethren would infer ; for those that the first chapter of the acts speaks of ver . . those hundred and twenty names which met together in the second chapter and first verse , were christs apostles and disciples and such as had followed him from the beginning of iohns baptisme , and were indeed all ministers of the gospell and preachers of the word and men of great eminency and fame and renoun , and therfore by a great elegancy are called names , the number of the names ( saith the holy ghost ) which kind of expression in the holy scripture , is ever used for to expresse men only of transcendent excellencie and desert for their rare vertues and endowments , as is manifest out of the revel . . . and all these were taken up in holy duties , as the occasion required , and were by themselves ; but may any rationall man conclude from thence , that there were no more beleevers in ierusalem ? would not this be thought an odde kind of arguing , if one should thus dispute against the independents , those homothumadon brethren , all the independent predicants , and their itinerary preachers , those eminent and learned men , those names are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the citie of london on one of their feast dayes : ergo , there is no more independents in the citie of london then can meet at all times in any one congregation to partake in all their ordinances ; would not all the independents laugh at any presbyterian that should thus dispute ? when they themselvs boast that there be millions of them in london . now by the holy scripture we are truly informed there were millions of true beleevers in the church of ierusalem at that very time , and that they were the ministers only that were present together on the day of pentecost , and that the other beleevers were in their other meeting places : yea , besides those that i have now named , it is said in the same chapter , verse . that ( at that instant of time ) there were dwelling at jerusalem , iewes , devout men out of every nation under heaven , that is true worshippers , and beleevers : here therefore must needs bee an innumerable company of these , and all these were then inhabitants in ierusalem : so that the holy scripture doth by many witnesses prove there were more then a hundred and twenty beleevers , or more then a hundred thousand in ierusalem at that time , how therefore with any honesty can the independents conclude from epi to auto , that there were no more beleevers then in ierusalem , nor ever after , then could all meet in one congregation ? if this be not to fight against god , there was never any fighting against him . but should i yeeld unto them , which i cannot doe for many reasons , that there were no more beleevers at that time in ierusalem , then did or could all meet in any one place ; will it follow in any sound understanding that they could ever after all still meet in one congregation , when they were infinitly daily increased ? i trow not ; for so to speake , and so to argue and conclude , would be but to prove fighters against all reason ; yea against god himself ( as i said before ) and to deny the expresse scriptures , as will forthwith appeare ; for in the same chapter when there were but three thousand new converts added to the church , it is said that then that company could not all meet in any one place to communicate in all acts of worship , but for want of a place spacious enough for to breake bread in , they were forced then to meet in divers places , and to divide themselves into severall assemblies and congregations , and that in severall houses ; for so saith the scripture , verse . and they continued daily with one accord in the temple , and breaking bread from house to house ; that is , in many severall houses , they had their meetings to communicate in ; therefore at that very time there were many congregations of beleevers , so that they could not possibly meet altogether in one place . and here by the way it is good to take notice , not onely that there were many congregations of beleevers in the church of ierusalem , which the independents confesse to be the first formed church , and that when there were but three thousand new converts added to the disciples , but that all these were speedily and readily received into church-fellowship , and that by the sole and alone authority of the apostles , so that it was not required at their hands , that they should first walke sometime with the church before their admission , or that they should make a particular confession of their faith , or bring in the evidences of their conversion , or that they should enter into any particular explicite covenant , or that they must have the consent of the church before they could be received into church-fellowship ; nothing i say of all this was either practised in this mother-church , or any daughter-church in the primitive and purest times ; but these two truths are most certainely evident out of the scripture . the first , that all christians in the church of ierusalem were admitted into church-fellowship upon their repenting , beleeving and being baptised , without any other conditions , and that upon offering themselves . the second truth is this , that there were many congregations and assemblies of beleevers in the church of ierusalem at that instant time , which is abundantly proved out of the testimonies and reasons above specified , and those expresse words , where it is said that they brake bread from house to house ; therefore there were many congregations then . but it will farther more illustriously yet appeare , if we consider the divers other additions of beleevers , and that daily unto the church of ierusalem : for in the last verse of this chapter it is said that the lord added daily unto the church such as should bee saved ; here we find additions upon additions of beleevers , and that daily , indefinitly set downe , as if they could not easily have been told , which addeth no small emphasis unto the expression ; and all these were admitted into church-fellowship without any of those conditions the independents require of all their members in these our times ; for it is said the lord added daily unto the church such as should be saved ; and therefore hee did it onely upon his owne termes of repentance , faith and baptisme . now what understanding man can easily beleeve that when there was such daily increase of beleevers made , that they could all still meet in any one place or congregation to partake in all ordinances ? but if wee looke into the fourth chapter , we shall find an other new addition , and that of five thousand men more , besides women ; for so saith the scripture , verse . howbeit , many of them which heard the word beleeved , and the number of the men was about five thousand . now if when there were but three thousand , they were then forced for want of a convenient place spacious enough to communicate in , to divide themselves into divers severall houses ; how impossible a thing was it for them all daily then to meet together in any one place or congregation , may any one imagine , when there were not only daily additions of beleevers , but five thousand men more added unto the church at one time ? without all controversie it was impossible that they could all then meet together in any one place ; and for farther confirmation of this truth , and for the putting of this controversie for ever out of doubt , the holy ghost saith in the fifth chapter , verse . and beleevers were more added unto the church , multitudes both of men and women . marke i pray the expression , multitudes : now by multitude , all men know is to be understood , and that in all languages , a very great assembly or congregation , or company ; whereupon the scripture saith , follow not a multitude to doe evill , so that by multitude is ever understood some vast assembly or congregation of people ; and here the scripture saith , speaking in the plurall number that multitudes , and that both of men and women were added to the lord , that is to say many great congregations and assemblies were added to the church ; yea , the expression doth as it were intimate that they came in so fast that they could not now any longer be counted as it were by retayle or enumerate companies , as when they came in by small numbers , as three thousand and five thousand at a time which might easily be told and reckoned , but that now they came into the church in such great bodies , as they were forced to set them downe by whole sale ; and therefore the holy ghost saith , that beleevers were added unto the lord , multitudes both of men and women , that is to say many great congregations of beleevers of both sexes ; yea , and that there might yet be no mistake in this busines , the scripture saith in the last verse of this chapter , for the great multitudes of them , that the apostles daily in the temple , and in every house ceased not to teach and preach iesus christ . so that here by the testimony of the holy ghost wee are ascertained there were divers and severall congregations of beleevers at that time in the church of ierusalem ; for they had their meetings not onely in the temple , but in every house , or from house to house , which is all one that is to say , they had many congregations and assemblies of beleevers at that time in severall private houses , as well as in the temple ; so that this truth being confirmed unto us not onely by reason , but by the mouth of so many infallible witnesses , as that out of the second chapter , where it is said they brake bread daily from house to house , and two more witnesses also in this fifth chapter , where it is recorded , verse . that multitudes both of men and women , that is to say many great congregations of beleevers of both sexes were added to the lord , and in the last verse , that there might be yet no scruple made of the busines , the places of their meetings are also expressed , viz. in the temple and in every house ; so that all good christians are bound to beleeve that there were many congregations and assemblies of beleevers at that time in the church of jerusalem , and therefore more then could all possibly meet in any one place or congregation . so that if i should say no more , the truth concerning this point is so evidently apparent to all judicious and understanding men , that they cannot doubt of it , except they will deny the scripture it selfe ; yet that the truth concerning this controversie may yet more fully be cleared , i shall for the farther coroborrating of it and for confirmation of the same , produce a few testimonies more . in the sixth chapter , verse . the word of the lord increased , ( saith the holy ghost ) and the number of disciples multiplyed in jerusalem greatly , and a great company of the priests were obedient to the faith . here wee find multiplication upon multiplication of beleevers , and more additions of them , and that in ierusalem , and amongst these multitudes there was a great company of priests , that is a great company of their ministers and learned rabbies were converted , and all these severall admissions of beleevers into this church of jerusalem were without any of the conditions those of the congregationall way require now of their new members ; for it is not said , that they demanded of them that they should walke some time with them before their admission , or that they should make any publicke confession of their faith , or bring in the evidences of their conversion , or enter into any particular explicite covenant , or come in by the consent of the people before their admission ; nothing of all these things were required at their hands in this mother-church ; and therefore all the practise of this kind of admission in our new congregations is without any president or example ; and therefore those of the congregationall way doe most wickedly to pretend they have the church of jerusalem for an example for their practise of admitting of members . but i say the thing chiefly to be observed here is the multiplication and the increase of many more disciples to the former , adding withall , that amongst those disciples and converts that were added to the lord there was a great company of the priests : now what an increase of beleevers may any man suppose there must then needs follow , when so many of their ministers were converted ? without doubt when the people saw their priests turne christians , and heard them also in their preachings give in their reasons for their imbracing of the gospel , and saw withall the daily miracles of the apostles for the confirmation of this their doctrine they did infinitly multiply ; so that if there had beene no conversion of men before spak of , yet the conversion of these very priests in a short time would have procured the conversion of many more then could have met in any one place or a few ; and this all reason will perswade ; for wee find it by hourly experience , how many hundreds are daily mislead , and seduced by the error of a few temporising unstable presbyters , who are turned independents , and what a deale of mischiefe they have done here amongst us , so that not a few places can containe their proselytes , and all this without the helpe of any miracles ; and we see daily , if but any rich and crased gentlewoman , or any confounded lady turne independent , or if but any unstable man of any eminency revolt from the presbyterian way , what a noyse there is by and by made at it , and how many giddy headed men , and women especially , are seduced by it , and that without any prodigies : now i say all reason will perswade any intelligible man that truth should much more prevaile then error , and that in the hands of so great a multitude , and of such learned rabbies , and those also in so great honour and esteeme amongst the people , having withall the helpe of miracles amongst them , and that to the speedy conversion of many thousands ; yea , the scripture saith , that the word of god increased , that is to say converted many , and that the number of disciples multiplyed in jerusalem greatly , not in a small manner ; and that a great company of the priests were also added unto the lord ; so that if there were a great congregation and assembly of the priests , as the word of god relateth ; there must necessarily be many more congregations of the ordinary people , and all these are to be yet reckoned upon a new account , and upon a new list , so that there were numberlesse congregations of beleevers in the church of jerusalem , if any credit may be given to the holy scripture , and that in the very infancy of the church : so that i am most confident , that this truth is now evident and perspicuous to all those that have but ordinary understanding . but because this is the onely busines , as the independents say , and that will put an end to this controversie betweene us ; for they have often said , prove once but clearly unto us out of the word of god that there were many congregations of beleevers in the church of jerusalem , and then wee will grant you the day ; i say in this regard i shall briefly adde some other arguments to prove there were more beleevers in the church of jerusalem then could all possibly meet in any one congregation or a few : for to these that were daily converted and added to the church , wee heare upon all occasions of additions upon additions , and of increase upon increase of many more beleevers : for in the ninth chapter , verse . it is recorded , that the churches having rest through all judea and galilee , and samaria , they were multiplyed , for so it is in the o●iginall . now ierusalem was the chiefe church in iudaea , and therefore shee also multiplyed and increased in disciples daily , which being added to the former spake of , it makes it an impossible thing that they could all meet together in any one place or a few . and in the . chapter upon the miraculous death of herod , it is said verse . that the word of god grew and multiplyed in ierusalem , that is , brought forth great increase of ' beleevers , and made them exceedingly daily to multiply , so that all these additions upon additions of beleevers made it an impossible thing that the hundreth part of them could meet in any one place . but omitting many arguments that i could produce from the multitudes of their preachers , and the diversity of the nations , and the infinit number of the inhabitants , and from the miracles in jerusalem that necessarily called for many congregations and assemblies ; that one place in the . of the acts may for ever silence all gain-sayers , and abundanly prove unto rationall men , that there were many , if not numberlesse congregations of beleevers then in the church of ierusalem . if we will but take notice what saint iames , and all the presbyters of jerusalem spake unto saint paul , who being all inhabitants there , and the ministers and preachers of the word in that church , must all necessarily know not onely the condition of the beleevers there , but for the most part the number of them ; now i say it will be worth our paines and attention , to observe and take notice what is there confirmed by the testimony of many witnesses , yea , a cloud of witnesses , and all of them without exception , there was iames the apostle by name , and all the presbyters of ierusalem , all synodians , whose witnesse was true , and for ever to be beleeved , and yet they give in this evidence to saint paul , concerning the beleevers in ierusalem , that there were many ten thousands of weake brethren here ; how many ten thousands more may we suppose were there then of strong brethren in the church of jerusalem ? seeing for the most part in all churches where there are able and learned ministers it is ever observed , that there are three strong brethren to one weak one , at least more strong brethren then weak ones : now when there was a whole colledge of apostles for the most part resident in that church , and a whole colledge of presbyters , fixed ministers there and able preachers , besides a multitude of priests , and all painefull , and laborious , that preached unto them night and day , & instructed them all in their christian liberty , and confirmed them in it with miracles ; and when they had also for a farther strengthning of them in that their christian liberty , called a councell and synod in jerusalem , and ratified the abrogation of the legall ceremonies , and that from the holy scripture , and the spirit of god , and did daily preach unto them all this their christian liberty ; we are bound by the law of charity to beleeve there were many more thousands of strong christians then weake in that church ; yea , our daily experience will perswade any man to beleeve this doctrine ; now let us heare what saint iames , and all the presbyters witnesse unto saint paul concerning this point , verse . thou seest brother paul ( say they ) how many ten thousands ( for so it is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the iewes there are which beleeve , and they are all zealous of the law ; out of the which words wee may observe that those saint iames and the presbyters speake of were all inhabitants in ierusalem , for they could witnesse nothing of strangers , those that dwelt in other places , neither could they have said thou seest them , if they had not beene inhabitants , or if they had beene here to day and gone to morrow ; for then they could not have beene taken notice of ; but they speake of inhabitants , as by many arguments may be proved , and of all these they asser● these things . first , for the number of them , that they were many ten thousands . secondly , that they were all beleevers , disciples , and very good christians , yea very zealous ones . thirdly , they doe witnesse , that all these many ten thousands were but weake brethren , and therefore gave saint paul counsell , yea an order , somewhat to connive at their weaknesse for a time , that hee might the better ingratiate himselfe into their favour ; the story is there fully set downe . now i say if there were many ten thousands of weak brethren in the church of jerusalem , how many more ten thousands of strong beleevers may any rationall men suppose were then there in that church , where there were a colledge of apostles forthe most part , and a standing colledge of able presbyters , all miraculous teachers , and assisted immediatly by the spirit of god ? surely a few hundred of houses or places could not possibly have held their very bodies , much lesse could a few hundred of houses have held them to partake in all the ordinances ; so that all men that have not absolutely resolved to give the spirit of god the lye , yea , to wage warre against heaven , must acknowledge , that there were many congregations and assemblies of beleevers in the church of jerusalem , especially when it commeth confirmed by so many witnesses of divine authority . by which it appeareth that there were many congregations of beleevers there , as in every house one . so that for this point , i am most assured it is now without controversie , that there were many congregations and assemblies of beleevers in the church of jerusalem ; and yet all these as the holy scripture asserteth in many places , made all but one church ; and the independents themselves acknowledge , there was but one church in jerusalem . now how in any ordinary mans understanding can many congregations be one politicall ministeriall church , except only because they are united and associated under one presbyteriall government ? that is to say , under the government of a whole colledg of presbyters which the church of ierusalem was ? for there was many presbyters there as this . ch . testifieth and the . chap. and many other places of holy writ , all which had the government over that church committed to them in common ; so that it may be a wonder to all rationall men that there should any appear in the world , notwithstanding the abundant evidence out of the holy word of god , that should yet assert , there were no more beleevers in the church of ierusalem then could all meet in one congregation : which assertion of theirs , besides the scripture , very common reason overthrows ; for if we consider jerusalem , it is said to be the city of the great king in which there were never lesse then seven or eight hundred thousand inhabitants , who dayly expected the messiah ; who it is well known when he came had twelve apostles and seventy disciples at his command to go and come at pleasure , whose powerfull preaching was such , that it is related that satan was seen fall down like iightning from heaven , that is to say , whose kingdome was overthrown by their ministery , and by all whose efficacious preaching and miracles we have this testimony that at one of their miracles and sermons there were three thousand converted at one time , besides dayly additions added unto that church by the lord , and five thousand men besides women at another , and multitudes of beleevers both of men and women at another , and that there was dayly increase of beleevers upon increase with a multitude of priests , besides a whole colledge of presbyters settled ministers amongst them , and that all these should yet prevail to convert no more in future time then could all meet in one congregation , it seems a thing very incredible : and truly for any to persevere in this error against all reason and against the evident testimonies of holy scripture , where we have it recorded there were many ten thousands of very weak beleevers in that one church besides the strong , it is an open and wilfull fighting against god and a resisting of his spirit , which is a fearfull sin : for all these are convincing arguments to prove the numberlesse multitudes and congregations of beleevers in the church of ierusalem : and all th●s brigade of arguments militate against the whole army of the homothumadon sectaries , and shall i hope for ever serve to vanquish them all and to make good this field of truth , that there were many congregations and assemblies of beleevers in the church of jerusalem , and yet they were not every one a church or churches severally considered by themselves , exercising an absolute soveraignty independent within themselves respectively , as all our new gathered churches do now here in london : but all those congregations in jerusalem were all subordinate , and being combined together made all of them but one church , and were all under a common counsell or colledg of presbyters within that precinct ; the example of which mother-church is left upon record to all posterity for imitation : and therefore that tenent of the homothumadon independents concerning the congregationall way , hath no ground for it in the whole word of god , but is a meer whimsy of their own brain , and hath its foundation only in the aire , and will soon vanish or be speedily blown away by the blast and breath of truth . now my other companies drawn out of the apostles quarters after christs death and ascension , they militate against all the burtonian independents , who acknowledge that there were many assemblies of beleevers in the church of ierusalem , but deny they were churches properly so called ; now though by their grant they have lost the day ( as in the following skirmishes will appear ) yet that all men may see that this sconse of error to which they have betaken themselves , cannot defend their cause ; i shall with one company at this time beat them out of that hold , and fully vanquish them in the pitcht field : it is recorded act. . v. . of all those new converts which were in many assemblies & in many houses , that they continued stedfastly in the apostles doctrine and fellowship , and in breaking of bread and in prayers . this very troop alone serves for the beating of them all out of what bulwark soever they can betake themselves to for shelter : for if all these congregations and assemblies of believers were equall in all priviledges and immunities with any churches that ever were on earth , and had in them severally whatsoever did make the whole church of ierusalem the first formed church , then they were all and every one of them churches properly so called : but the antecedent is true : ergo , the consequent ; so that to any rationall man this question is also out of controversie : for let any man but duly examine , what it was in the whole church of jerusalem that made it the first formed church and a church properly so called , and he shall find the same in every one of those particular congregations and assemblies for the making of them churches properly so called ; so that th●y each of them severally may as truly challenge the name of church , as the whole church can , they communicating in whatsoever is essentiall for the making of any church a compleat church or a church properly so called , if partaking in all ordinances by lawfull ministers can make any assembly or congregation a church properly so called : so that by this one company and by this very argument all the whibling reserves of all the burtonian independents are dissipated and scattered , and that place of truth maintained against them all : viz. that every one of those assemblies in jerusalem were churches properly so called , and yet all of them made up but one intire church , and they were not every of them severally considered by themselves and apart independent and exercising an absolute soveraignty within themselves : and therefore this truth shall for ever stand good against all sorts of independents that many congregations combined together and subordinate to some one colledg of presbyters make all of them within their precincts but one entire church : and that this is gods ordinance , and not that tenent of the congregationall way which hath neither precept or president for it in all gods holy word : so that by all these encounters and frequent skirmishes and by the mighty power and assistance of the great lord of hostes the generall of all the armies of heaven and earth , i have vanquished all the forces both of the homothumadon independents and all the burtonian sectaries , and maintained and kept not onely the field of truth , but these two sconses and bulwarks of the same : viz. the first , that there were many congregations and assemblies of believers in the church of jerusalem . the second , that all those severall congregations and assemblies were churches properly so called : which when it comes to the main battell , will be fully made good , and withall it will be maintained , that all those severall congregations made all of them but one church , and were all of them combined together and subordinate to one presbytery , that is , to a colledg of presbyters , who by gods own appointment had the rule over them committed to them in common : by all which the doctrine of the congregationall way is utterly overthrown , whose tenent and opinion it is , that every congregation of beleevers , be it greater or smaller , ought to be a distinct church or body by it self exercising all church power and authority within it self independent ; and ought not to have reference or relation to any other church or congregation for matter of government , no farther then pleaseth themselves ; and this they affirme to be gods ordinance and constitution , whereas in the church at ierusalem the mother-church , there were innumerable congregations and assemblies of beleevers , and yet all of them made up but one church : for those severall congregations , as the burtonian independents do affirme , were but branches of that one entire church ; these are their words . by all which it now appeareth that it is gods ordinance and his appointment that many congregations combined together in any city or vicinity within some precinct , should all of them within that jurisdiction make up but one church and be under a colledg of presbyters to be governed by them in common , which is indeed a meer ecclesiasticall corporation ; and therefore this kind of government might without any offence or diviation from the holy word of god be compared by me to any civill corporation , as that of london or the like : for though i. s. and my brother burton spend much time and many words to no purpose about my simile , yet it will stand for ever immoveable and serve to all intelligible christians for that very end i propound it : viz. to declare the state of the question ; yea by i. s. his own words pag ▪ the fourth of his pamphlet it is authorized ; for he there after much babble thus expresseth himself concerning this point , when ( saith he ) we know the true nature of spirituall things , of the devices of god , as i may call them , we may find a resemblance of them in things here below , which are made after them , but we cannot fetch the knowledg of heavenly composures from these earthly things . thus j. s. speaks there . so that i having from the holy word of god and from the constitution of the church at jerusalem the first true formed church and originall church found out the true nature of that spirituall and ecclesiasticall government , that heavenly composure and that device of god ( as he grollishly calleth it ) it was then no sin in me ( in i. s. his opinion ) to find a resemblance of it in things below . and therefore both he himselfe and my brother burton might have saved all that labour they needlesly spent about that simile , which will ever stand good against whatsoever they shall be able to say against it , for the elucidating and cleering of the point of difference between the presbyterians and the independents , which was the onely end i made use of it for ; and there fore all the pudder they made about that simile , was but to beat the aire and to vent their own vanity . but from all this dispute ( that i may now speak something concerning nationall churches , which the independents deny ) i farther gather , that if many hundred congregations being combined together under one presbytery in any great city or vicinity within any large jurisdiction , may all of them make up but one church within that precinct , and may take its name or denomination from the city or place in which it is : i see no reason why a thousand parishes , yea ten thousand , all of them imbracing the gospell and making profession of the true christian religion , in what kingdome , nation , province , country , or commonwealth soever they be , may not all of them in those severall countries , being all of them combined together and under some grand presbyteries , take their severall names and denominations either from those respective nations or languages , and be called either the greek church , or the hebrew church , or the latin church , or the french church , or the dutch church , &c. or be called the church of england , scotland , ireland , or or such a provinciall church , or such a nationall church ; i say i see no reason why , if all those severall nations coming in at the sound of the gospel , and all of them giving up their names to the profession of the christian faith , may not as well from those severall nations take the name of the church from the nation as they may take it from jerusalem or from any other city as that of corinth , ephesus , &c. and so become nationall churches : i desire therefore any man to give me a good and solid reason to the contrary ; for this i am sure of , that it was promised unto abraham that he should be a father of many nations , which he was not in respect of his naturall posterity : for he was onely in that regard a father of the hebrews who challenged abraham to be their father ; and therefore it must necessarily be in respect of their faith and spirituall parentage in that they are all of them his children in regard of their common faith and beleif in the messiah , whose day abraham by faith saw and rejoyced in it , which all the nations of beleevers do , and therefore they likewise in that respect are called the children , sons and daughters of abraham , and may therefore be truly called nationall churches , which all the independents with my brother burton and i. s. deny ; for christ is called the light of the gentiles , yea there are many glorious promises concerning the calling of the nations and gentiles ; as that in isaiah . ver . , . where it is said , in that day shall there be a highway out of aegypt to assyria , and the assyrian shall come into aegypt , and the aegyptian into assyria , and the aegyptians shall serve with the assyrians . in that day shall israel be the third with aegypt , and with assyria , even a blessing in the midst of the land. here all these three nations are called three sister churches , if we mark the coherence . and for farther proof of nationall churches under the gospell it is said , isaiah . . thou shalt call a nation which thou knowest not , and nations which knew not thee shall run unto thee , which words are spake of christ under the gospell , in the which is set down both gods call of a nation , and the nations answer to that call , and there can be no more required to make a church . and it is prophecyed of gospell times , psal . . . and all the ends of the world shall remember and turn unto the lord , and all the kindreds of the nations shall worship before thee . and psal . . it is said all kings shall fall down before him , and all nations shall serve him . and psal . . . all nations whom thou hast made shall come and worship before thee , o lord , and shall glorifie thy name : innumerable places to this purpose might be produced for the proving of nationall churches ; for all nations are christs by donation , psal . . . ask of me ( saith the lord speaking to christ ) and i shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession : yea they are his by conquest who hath vanquished the strong man and disarmed him and vindicated the nations into his own possession ; yea they are his by purchase also : viz. all the elect of them , for he hath redeemed them with his precious blood , pet. . acts . yea they are his by call , for he sent his apostles into all nations to invite them to come in , matth. . marke . and many of them obeyed the call and are his by covenant , as we may see it revel . . v. . where it is said the kingdomes of this world are become the kingdomes of our lord , and of his christ , and he shall raigne for ever and ever . and paul in the . of the rom . speaking unto all the gentiles , in as much as he was the apostle of the gentiles , saith ver . . that some of the naturall branches being broken off , the gentiles which were the wilde olive tree were graffed in amongst them and with them did partake of the root and fatnesse of the olive tree ; so that now all the nations were equall in priviledges with the jews in all respects , so that as that was a nationall church , so are they , and yet all make but one church , for there is but one shepherd and one sheep fold , one church consisting of jews and gentiles ; now as the church of the jews is said to be but one nationall church , because all the tribes in that family or nation , and all the visible and publike assemblies of the same being parts of the catholicke church , and living under one ecclesiasticall and civill government , were by the profession of the same faith and fellowship and communion of the same worship and government united into one body ecclesiastick or ecclesiastical commonwealth : so for ought i know all those kingdomes , nations , countries and provinces that shall imbrace the gospel ( as i said before ) and come under the government of jesus christ the great high priest and king of his church which was typified by the legall high priest and the kings of judah and do yeeld obedience unto him and that government he hath appointed in his church , may all of them , being joyned in a particular consociation and community in any country nation or province or kingdome , receive their denomination from the several countries & nations in which they are . for the church eatholick being an homogenial and similar body retains the name of church , into what cities , countries , nations or kingdomes soever it be divided into ; for as those many congregations in the church at ierusalem made all of them but one church within its precincts , and had its name from thence ; so may the many parishes and villages , which being met together in their severall bounds , in the profession of the same christian faith , make but one church , being all of them through that countrie combined together under one government , both ecclesiasticall and civill ; for as for the division of the nations , it is not to be considered , meerly as an humane and politicke ordinance , as many conceive , and therefore would make provinciall churches , and parish churches a humane invention ; for in the . of deut. v. . it is said there when the most high divided to the nations their inheritance ; so that god was the author of this division , and gave their severall names unto them , and set all their bounds and limits ; yea , he hath set the bounds of every man , as it is sufficiently proved by the apostle , acts . where hee saith , verse . that god hath made of one blood all nations of men , for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitations ; so that the division of the whole world into divers nations , and those nations into severall provinces and counties , and those counties into so many hundreds , and wapentakes , or rapes , or tribes , and all these into so many severall parishes , is said to be gods owne appointment ; for he is said to have divided the nations , & tohave set them their bounds ; and therefore i can conceive no reason why parish churches amongst us may not as well be accounted gods ordinance , as parish synagogues amongst the iewes ; and why citie churches amongst us may not as well be gods ordinance now , as it was then ; for so by divine institution they were then in the apostles times esteemed ; and it is well knowne that in new-england all their severall townes , as that of plymouth , bostorne , cambridge , &c. have all their bounds and limits prescribed unto them , and all the people within that precinct , and no farther , that submit themselves to that their government , are said to be members of each severall church , and of no other ; and yet ▪ all this is as much politick , as the division of our parishes and cities ; and those churches constituted by the apostles in every citie , village and countrey , were as much politick as ours , and yet are called gods ordinances : and truly i know no good reason why our parish churches should not farre rather , and with farre greater reason be of divine institution , then those churches of the congregationall way : for it is well knowne that all the members in our severall parishes dwell within such and such limits , and for the most part are all well and familiarly knowne one to an other ; and every weeke , once at least see all one an others faces , and can daily meet together for to watch over one another ; whereas those of the congregationall way dwell many of them twenty miles one from another , and some threescore miles one from another , and all for the most part a great distance one from another , scattered here and there , so that they cannot possibly one watch over an other , as is pretended , and behold one an others conversation , for that is impossible ; and therefore for my particular i know that the parochiall or parishionall assembling of themselves together for the injoying of the ordinances hath presidents for it in holy writ , and that many , both in cities and villages ; but wee have not one president of such congregations as are now in our new churches in all the whole booke of god ; and therefore i conclude that all our parochiall meetings are farre more of divine institution , and churches properly so called then the assemblies of the congregationall way : and by the same argument i may gather that the christian churches now through the world , at least all the reformed churches may as well be called nationall churches , as the jewish church was , especially if we looke unto the requisites that make a nationall church ; for two things are required for the making of a nationall church ; first a nationall agreement in the same faith and worship . secondly , a nationall union in one ecclesiasticall body in the same community of ecclesiasticall government ; as now the church of england , scotland and ireland , have all by covenant bound themselves to maintaine the same faith and worship , and by a nationall union and agreement they have accorded to be under a presbyteriall government , and this they all acknowledge to be gods ordinance , and a way appointed by him of governing his church ; and that the presbyterian government is gods ordinance , the independents themselves doe acknowledge , but they hold only a congregationall presbyterie , and we hold , and that from all reason , and from the good word of god , and from many presidents , both citie , classicall , provinciall and nationall presbyteries , and oecumenicall also upon occasions ; for of these kinds of presbyteries , both the word of god , and many ecclesiasticall histories doe furnish us with some presidents : and therefore for the one wee have divine institution for it , and many examples in the booke of god ; but wee have neither precept nor example of that of the congregationall way , and therefore it is none of gods institutions , nor none of his devices nor composures , that i may use some of i. s. his rhetoricke , but a meere figment of their own braine . but now i am to answer to something my brother burton hath to say concerning the presbyters of the church of england , who pag. . . of his booke , if you ( saith he ) have not a good presbyterie , where shall hee , viz. that is scandalized or offended , goe to complaine ? hee may goe and appeale higher you will say , and what if the higher the worse ? good brother ( saith hee ) either provide the people of the land an honest godly presbytery , that may be as so many angels to gather out of christs kingdome every thing that offends ; or else let there be a tender care of tender consciences , and some provision made for them , that they may not be scandalized by being forced to be the companions of the scandalous . thus my brother burton . here is a double if propounded meerly to amuse the people : for it is not unknowne to all men that the parliament , the great councell of the kingdome , endeavoureth to cast out all scandalous ministers , so farre as their power extendeth through the kingdome , if by information and sufficient witnesses they can be proved to be such ; so that every conscientious and intelligible man may see there is very small ground for the doubts and feares , either of my brother burton , or any of that fraternity , that there will not be a good presbytery set up , and as little ( when they cannot deny but the godly if offended may goe and appeale higher ) for either he himselfe or they to make such a supposition ; what if the higher the worse ? if i should conclude , that these doubts were conceived , nourished , and brought forth out of the wombe of faction , my brother burton with his complices would call it rayling ; therefore to avoid ( ifit be possible ) their unjust censures i onely say thus much , that both hee and all his brethren use an uncharitable way of arguing ( which is the best construction can be made of it ) for thus they may traduce any man , yea , any government , or any way of god at pleasure , with a detracting if . but here lies the mysterie ; the onely way my brother burton and his associats have to advance independency , is to cloud the truth of god under darke expressions , and to eclypse those shining lights , the faithfull godly ministers throughout the kingdom , that the lord hath set up in his church , that so the people may not heare the voice of god speaking in them , by which meanes the understandings of many are wrapped up in error , obscurity and darkenesse , as in a mantle , and the ungrounded and unwarrantable notions of independency are received by them as new lights , they being very pleasing to flesh and blood : for man naturally hath an ambitious , boundlesse spirit , and from the beginning would not be limited by god himselfe , and the independent doctrine being without bounds , teaching that it is free for men to beleeve , practise and preach abroad their severall opinions ( calling it liberty of conscience ) this is such a light that all the sons and daughters of darkenesse will willingly walke in . but should the independents obtaine their desire , whereever this new light were set up , it would prove no other liberty then that which our first parents adam and eve gained for their rebellion against gods command , which was to inslave themselves , and all their posterity to sinne and satan ; and most certaine it is , that such a liberty as the independents doe teach , seeke , and ( joyning with all sort of sectaries and libertines ) plead and stand for , would bring confusion , and an irrevocable curse on those kingdomes and countries as shall tolerate so great abominations , and cause the lord who hates laodicean lukewarmenesse in religion , to spue them out of his mouth , revel . . . . but before i passe on , i will take this liberty to say unto my brother burton , that whatsoever with his ifs hee can plead against our presbyters , may be said with much more , and with farre better reason against the independent presbyters , if they be wicked or hereticall ; for from them there is no appeal for reliefe by any amongst them never so much wronged ; and therefore all such kinds of arguing against our presbyters , is as altogether uncharitable , so but trifling . but my brother burton cals upon me to provide the people of the land an honest and godly presbyterie ; from whence it appeares that in his and his brethrens account all the orthodox , faithfull and godly presbyters in the land at this day , who differ from the opinions they have lately received , are neither honest nor godly : for if there be ( as most certaine it is there are many ) honest & godly presbyters provided for the people of the land , it is strange he should speak in such a manner , as if they were altogether wanting , for so his words doe intimate ; for why otherwise should he make such a request to me of providing an honest & godly presbyterie , if he or they beleeved wee had a godly presbytery already , who notwithstanding he knows hath no power to performe it ? truly all his argumentations are very uncharitable , & no way beseeming a brother ; for charity is kind , and thinks no evill , cor. . . . but were it so , that it might be taken pro confesso , that ther were not any such set up in this land , which were to deny the suns shining at noon-day , did hee and the independents indeed and in truth unfainedly desire such a presbyterie should be set up & established , why do they not , as they falsly accuse them , first prove them to be enemies of jesus christ and his kingdom , and not a godly and an honest presbyterie , and then as in duty they are all bound earnestly in the first place seeke to god , that he would send faithfull labourers into his vineyard , and secondly to authority , that they would set up an honest and a godly presbyterie , and give unto them full power that they may be as so many angels to gather out of christs kingdom every thing that offends according to the word of god , which all the knowing godly presbyterians ( ministers and people ) do heartilydesire , that so no truly tender consciences may be scandalized ? this i say were the duty of them all , and not to make suppositions & needlesse requests to those that have neither power nor authority to doe it . but the independents are so farre from this , that they have made it their designe hitherto , to hinder the worke of reformation by raysing up questions continually , as being alwayes unsatisfied ( and by seeking to stirre up the people in their preachings and pamphlets against the presbyterians ) and that meerly to oppose , retard and keepe off a setled government in the church of god ( saying ) what haste is there of that ? and in the meane time they fish in our troubled waters , and yet their strongest and most effectuall baits wherewith they allure and catch the poore silly fishes , i meane the simple and unstable people , is this , to tell them that there is not any church ▪ government setled , and that as they have waited many years already , so they may waite as many more , and be as farre off from discipline , and a through reformation as they now are , saying withall , if they doe waite to have a presbyterie set up , what if it be not a good one ? and what if they have not power to gather out of christs kingdome every thing that offends ? affirming , that as it is uncomfortable , so it is absolutely sinfull , to live without the ordinances , which amongst the saints , and none but beleevers in their congregations they may injoy . thus whiles the independents doe labour and endeavour with all their might to oppose the setling of church ▪ government , they make the want thereof the most powerfull and prevalent engine and argument to draw the people into their way ; and upon the occasion of these interrogatories or queries , and of these ifs and an ds of my brother burton , and his confedertes , i shall set downe some of their independent practises well known to many thousands in this kingdome besides my selfe , by which their ingratitude , both to god and men , and the rest●esnesse of these mens spirits will the better appeare to all such as are not blinded with a previous or prejudicated opinion . so that all men of discerning spirits by beholding their juglings and unwarrantable proceedings , may learne to shun them , and to take heed of them , and all their by-wayes . it is well knowne that in the time of the prelats power , the removall of a very few things would have given great content unto the most scrupulous consciences : for i my selfe can speake thus much , not only concerning the conscientious professors here in england , but the most rigid separatists beyond the seas , with many of which i had familiar acquaintance at home and abroad , and amongst all that ever i conversed with , i never heard them till within these twenty yeares desire any other thing in reformation , but that the ceremonies might be removed with their innovations , and that episcopacy might be regulated , and their boundlesse power and authority taken from them , and that the extravagances of the high commission court might be annihilated , and made void , and that there might through the kingdom be a preaching ministery every where set up . this was all that the most that i was then acquainted with desired in the reformation of church matters . indeed within this sixteene yeares i met with some that desired a more full reformation , and yet if they might have injoyed but that i now mentioned , they would have beene very thankfull to god and authority , and have sate downe quietly . but yet i say the extreamest extent of their desires , reached but to the removall of all the ceremonies and innovations , the taking away of the service booke , and the putting downe of the high commission court , ( which was called the court christian , though it was rather pagan ) and the removall of the hierarchy , root and branch , and the setting up , and establishing of a godly presbyterie through the kingdome ; this was i say all and the uttermost reformation that was required by the most scrupulous men then living that i knew ; yea , i can speake thus much in the presence of god , that master robinson of leiden , the pastor of the brownist church , there told mee and others , who are yet living to witnesse the truth of what i now say , that if hee might in england have injoyed but the liberty of his ministry there , with an immunity but from the very ceremonies , and that they had not forced him to a subscription to them , and imposed upon him the observation of them , that hee had never separated from it , or left that church . this i can depose ; so that all men may see , the very dispensing with the ceremonies would then have given great content to the most austere professors ; how much more may any man suppose would they have sate down satisfied , if but the very ceremonies then might have bin removed ? surely if the prelats had not beene infatuated , and had they but in those things a little connived , and would have abated somewhat of their rigour , for ought i know , they might have never been questioned , but they might have injoyed all their honours and greatnesse , and whatsoever they could have desired , and that with the good liking of all the people ; had they i say but dispensed with those needlesse vanities , and had they but favoured honest and godly ministers , and set up lights , i meane good preachers in the darke places and corners of the kingdome , they would have beene beloved and reverenced of all men , and no man would have envied their magnificence : yea , i am most assured had they but favoured good and godly men , the whole kingdome would have beene their friends ; and whereas they all at last petitioned against them , they would have supplicated in their behalfe , that they might still have continued in their authority . but through their owne pride , and from an ambition of lording it over their brethren , and by their tyrannicall practices , and licentious living they have brought confusion upon themselves , and beene one of the principall causes of all the miseries and distractions , and of all the blood-shed that the three kingdomes are now involved with ; and for ought i can discerne our independent predicants now treading in their steps , and seeking to be the sole and onely men , and to set up their new government , which is more groundlesse then that of the prelates , if the lord of his infinite power and goodnesse prevent not their designe , they are in a way to bring a greater confusion upon both church and state , and the three kingdomes then that which were are all now imbroyled with : for i have heard them peremptorily conclude amongst themselves , making use of that saying of the prophet , that they shall come to thee , and not thou to them , intimating by those words that they would never submit themselves to the presbyterian classicall government , but that all the presbyters must come in , and yeeld to their independency , so that if they persist in this their groundlesse resolution , wee may never promise unto our selves any peace or quiet , unlesse they may have what they aspire to , and what they desire ; and for ought i know there will be no end of their demands , nor no limits or bounds to their requests and prayers : for they looke every day for new discoveries , and expect yet more new lights , saying , that all truths are not yet fully revealed , and therefore according to those they say they must act and be moved ; so that by this their doctrine , there will never be a period of their grolleries . and all men may well perceive what an endlesse worke they that shall satisfie the independents will have by their very beginnings : for to my knowledge the chiefest of them , and those that are now in highest esteeme in that fraternity , and the chiefest men and women amongst them at the beginning of this parliament , desired only the removall of the ceremonies , and all innovations , the removall of the service booke , the putting downe of the high commission court , and the taking away of the hierarchy root and branch , and the setting up of the presbyterian government as it was in other reformed churches , and especially in that of scotland , and that was all they then desired ; and there were then none in all the citie of london that more honoured the scots to my knowledge then they : none that entertained them more nobly and freely ( which was the honour of our nation , and for their owne reputation ) none that frequented the ministery of the scots more , and that more zealously attended upon it every lords day whiles they were lodged by london-stone then they : so that i doe not know at this time an independent in london , especially of the principallest of them , that were not then great lovers of the scots , and very desirous of that church-government here in england , that is now amongst them , and which they have since covenanted for ; yea , they were the only people that brought in the scots ; and yet behold now the vanity and instability of all these men , there are not any , neither in citie or countrey that more maligne them , and are now greater enemies to them and the presbyterian government then these very independents , which makes me thinke that it will be as impossible a worke for the parliament , or any authority to satisfie them , as it is impossible for the whole world to satisfie the avarice of a covetous man , one story of the which comes now to my mind , which i shall at this time relate upon my owne knowledge , which somewhat suteth with these times in which we live . i being one day some twenty yeares since at a great festivity in a doctor of physicks house here in london , he in a merry way related unto his guests how poore he came into this citie , professing unto them all , that hee was not worth six pounds in the world , books and all at his first comming , and that being entertained into the family of one of queene elizabeths doctors of physick to her person , for to teach his children , he so pleased the humour of the doctor , that hee let him have the use of his library , and communicated unto him the way of his practice , and gave him many excellent receipts , and hee remaining with him some five yeares , it pleased god to take away the doctor , and his apothecary taking a very good liking to him , perswaded him now to practise physicke in his place , wishing him withall to take some convenient house by him , promising him that hee would further him what hee could , saying moreover that he doubted not but by the prayse , and the goodreport hee would give of him , to make all those noble personages that were the doctors patients , to make use of him , and hee would do all this upon condition that he would use no other apothecary but himself , to which the doctor willingly condescended : whereupon the apothecary so bestirred himself that he made good his promise and brought him into the greatest practice of any phisitian then in london . but said he , when i first began to practice , being very poor , i thought with my selfe that if i could with all my pains and industry get but an hundred pounds a year to live upon when i am old , or leave to my family , i would never aspire to greater riches : and truly , said he , within the space of one year i got above two thousand pounds and purchased an hundred pounds a year , and then i thought with my selfe if i could but make it up two hundred , i would rest contented without any farther ambition , and i within lesse then one years space made it up two hundred pounds per annum , and then i thought if i could but make it up five hundred pound a year , i would never desire any more , and within a few years ( said he ) i made it up five hundred pound a year ; and then i thought with my selfe if i could now but make it a thousand pound a year , i would then be content , and within a few years i had my desire : and then i thought with my selfe if i could make it up but two thousand pound a year , i would never desire any more wealth ; and before i was fifty years of age i had , saith he , purchased two thousand pound per annum : and then i thought with my selfe if i could make it up but three thousand pound per annum , i would then go build hospitalls and rest abundantly satisfied ; and truly , saith he , within a few years i made it up above three thousand pound by the year and by my troth , said he , i am now as covetous as ever i was . this story did i hear that doctor tell in way of gloriation to many : but it may very fitly be applyed to all the independents , who are as boundlesse in their desires as this doctor was in his covetousnesse ; oh , said they a few years since , were but the ceremonies removed with the innovations of the prelates , we would be satisfied ; and when they were gone , if now the service book were but cast out of the church , we would be content ; and when that was cast out , now if the high commission court were put down we should then be satisfied ; and when that was put down , then if the hierarchy were also taken away root and branch , then they should be satisfied ; now when that was gone , if we could have but the presbytery established , and that it might be with us as in the other reformed churches , and especially that of scotland , then we should be abundantly thankfull to god and to the parliament , and we would rest satisfied for ever . this , to my knowledge , was the language of all the independents , and all that i now say can be proved by a cloud of witnesses . now i desire all men to take notice how these men are satisfied with that reformation which they so ambitiously desired , and that is now established amongst us , when god and the parliament hath granted them all they could or did then desire and crave for , they are yet as unsatisfied and as covetous for more things as that doctor was of more money , and so for ought i can conceive no state in the world will ever be able to satisfie their vast and unlimited wishes . i may truly say of them that an unthankfuller generation both to god and authority never appeared in the world , then these sectaries are ; but withall i shall ever beleeve that their teachers and itinerary predicants have been the principallest cause of all their unsatisfiednesse and of all their destractions , and especially those homothumadon brethren , those fugitives that ran into holland and new-england , that cowardly left the cause and since have brought over their new lights here amongst us , to the darkning of the truth it selfe , and disordering of all things , and hindring of reformation : for they chiefly and those that have followed those ignes fatuos that they set up , have occasioned these miserable distractions and divisions that are now every where through the land , which if they be not speedily lookt unto , will bring desolation upon the three kingdomes , all the which giddy-headed unstable men i can compare to nothing more fitly then to the turkish drums , trumpets and whissels , and that in two respects : they that have read but the history of the holy war shall find that when the christian princes went up to fight for the sepulcher , that many thousands of them found graves there for themselves , which happened unto them not from any want of valour in the christian army , but by the disordering of their ranks and files : which gave occasion to the saracens and those barbarous people to break in upon them , and to cut off many thousands of them , which disorder happened unto them upon this occasion . the european horses being onely acquainted with the warlike musick of their own holy army , never having heard so much as the very sound either of the turkish drums , trumpets , or whiffels those unsanctified instruments , when the christians and infidels came to joyn battell , and that the armies approached one to another , the turkish drums , trumpets and whiffels made such a barbarous noise in the european horses eares , that they were so scared and affrighted that they began to run like madd , and brake through all their own ranks and files and so disordered the whole army that it was a thousand to one they had not been all cut apieces at the first encounter . and even after the same manner have the homothumadon brethren and all their disciples those their i tinerary tub ▪ men like so many drums , trumpets and whiffels with their barbarous noises out of their severall tubs in the ears of poor creatures both men and women that were acquainted with no such musick as is exercised by those of this new militia , as that of the congregationall way , and church fellowship , and the church way , and the way of the saints , and of new lights , and new borne truths , and of the great things of eternity which come only out of the womb of god and from between his leggs , from gods immediate hand , by providence not to be explained , just as a lot , &c. for these with many such are the noises they have now made in the ears of the poor silly creatures that they have made them all run madd to the disordering of all things and disturbing of the whole christian army that might by the power of god if we had been well ordered , without these divisions and distractions they have made amongst us , been able to have encountred with the whole host of antichrist ; but there is this difference onely between the turkish drums and whiffels and these our whiffellers , that they onely scared a few horses and made them madd , but these have made men and women madd amongst us with these their new and barbarous sounds of those their new wayes , and this is the first thing wherein they are like the turkish drumms and whiffels . now as those turkish instruments though they made a terrible noise , yet there was nothing in them but wind and ventosity ; so these our whiffellers , & tubmen , for the most part , if they be but looked into , there is nothing in them but meer vapour and frothy windiness which they spread & blow abroad in the ears of simple creatures , perswading them that the presbyterians will be more tyrannicall and lordly then ever the prelates were , and that they are an antichristian brood , the sons of belial , the enemies of iesus christ and his kingdome , and that the people ought not nor cannot lawfully hear them or read any thing they write or publish to the world , perswading them that all they write or preach tendeth to nothing but the disthroning of christ & the setting him up as a pageant king ; but indeed all their indeavour is but while they cry hail master , to crucifie him , as the wicked jews did , and with such uncouth & barbarous noises as these they have put the people generally into such a heat , fury and distemper against all the presbyterians , as they have deterred many thousands from so much as hearing them or coming into their presence , yea if at any time any of them but accidentally happen into their company they find them more barbarous towards them then the very turks were toward many christians even when they had them at their mercy ; and i am confident were the presbyterians at their mercy , they would find lesse courtesie from them then from the very saricens ; and i have very good grounds for this my perswasion from that insolent behaviour i my selfe have seen them exercise towards all sorts of presbyterians , but principally towards the ministers whō they affront often and that in an unseemly manner in the very churches whiles they are in their ministery , and when they go and passe along the streets and when they passe but through the towns where there are any store or company of them ; for they cannot ride by any of them without some reproachfull calumny or other or without some uncivil behaviour which would not be tolerated in very barbarous nations . and as for my selfe it is well known that neither mywife nor my poor children can passe quietly by the streets for them without some contumelious disgracefull language from them : and for my own particular though i never wronged them , i can truly say and can also prove it , that i have and that often , after they heard i differed from them in opinion , suffered such inhumanity from many of them , as scarce ever any man did from the most uncivilized people living , they usually railing of me to my face , and such of them as i know not nor never to my remembrance saw before their assaulting of me : and they that carry themselves fairest towards me , either puffe in my face as they passe by me , thinking to provoke me , or else make odd faces at me , or stare on me as i passe by them like a hare in a forme , and they have often professed unto many that they had as leive meet the devill as me , and said that i was a devill and that i looked like the devill and like cain , and a thousand more such expressions they have upon all occasions in their mouthes concerning me , besides whatsoever they have published in their pamphlets , and besides all their filthy and infamous language they dayly use to the defaming of me and mine . but this is not my condition alone , but so they deal with all those faithfull and godly presbyterian ministers , all which confirms me in my opinion , calling them ugly fellows , and bland asses , and presbytyrants , and loading them with all manner of reproaches , so that they have made them all through the kingdome so hatefull and infamous as they cannot dwell safely in their houses where there is any increase of them ; and all that i now write can sufficiently be proved by many witnesses , which passages of theirs towards all , corroborates me in my perswasion : so that by these barbarous practices of all the sectaries and by these their uncouth sounds they have so scared and terrified the people that now the name of a presbyterian is formidable to many , and it is enough to hinder any from preferment that they can but blast with the name of a presbyterian ; and this also hath been generally observed , that there is scarse a man found to have been familiar at any time with any of the sectaries , that if he once come to declare himself to stand for the presbytery , that ever they could endure after , whatsoever love they seemed to shew towards him before that time ; yea it is farther observed , that scarse ever any man of what rank or fashion soever he were that familiarly conversed amongst them , that they have not afterwards betrayed or blasted their in honor and reputation , yea i could tell many a sad story to the deterring of any presbyterian for ever being familiar with any of that brood , and i shall ever be able to prove that when some of them that were poor unlearned and obscure men , yet for their seeming holiness have by great parsonages been entertained in their families , and whom they made their principall companions , these most ungratefull and treacherous fellows have made use of this their noble courtesie and humanity but to find how they stood affected to independency , and when they perceived that they were not for their purpose , though otherwise they were very moderate men , yet they raised many infamous reports of them , yea they so blasted them in their honours as they could never after recover their reputation : so that it is a wonder to me that any cordiall reall and solid presbyterian will familiarly converse with them , when they have dayly so many sad presidents of their treachery before their eyes . and for my part i wonder how any truly godly people dare come in their company , much lesse hear them preach , especially when they pray they may not be led into temptation , and when they have a speciall command to take heed of all seducers , and are so frequently in holy scripture forewarned to decline all society with them ; which they according to gods command ever ought to avoyd : for saint paul speaking of false teachers in the fifth of the galatians , wishes that they were cut off , and in the first chapter of the same epistle v. . . he faith there , that if an angel from heaven should preach unto them otherwise then he had taught them , that they should account him accursed , therefore surely he would not have any of christs disciples and scholers familiar with false teachers and such as teach the people otherwise then paul had taught them , which all the sectaries do , and much more ought all those that know the doctrines and practices of the sectaries of our times , & how dangerous a generation of men they are in all respects , and how many have bin utterly ruined & undone in their souls and in their estates and reputations by their familiarity with them , to shun them . surely it is a great provoking of god when they know his blessed will , who hath said , matth. . . beware of false prophets which come to you in sheeps clothing , but inwardly are ravening wolves , that yet they will not take heed of them but run after their preachments ; for this is indeed to thrust themselves into temptation and put themselves upon needlesse danger to the ruining of their own souls and the souls of those that are commit●ed to their charg in their families whom they are by gods command to bring up in the nurture and fear of the lord , and to instruct in the way of truth and righteousnesse , which the sectaries do not walk in , ( as i have sufficiently proved both in my epistle to the reader , and through my whole book ) and therfore ought to be shunned and declined whatsoever seeming holinesse and sanctimony they pretend to the world. without doubt the deceivers in pauls times were as seemingly holy as any of our itinerary and independent praedicants ; for he saith of them that like the devill they transformed themselves into angels of light and appeared like the ministers of righteousnesse ; and the pharisees in christs time seemed very glorious outwardly as our saviour speaketh of them , and yet he commanded all his followers to beware of the leaven of the pharisees and of the leaven of herod , he would have none of his disciples fam●liar with them , but injoyns them all to take heed of their doctrines : and saint paul tim. . , , , . saith , that the last times wil be perillous and dangerous times in regard of the false teachers that should then arise , and after he had made a description of them that they might know them , which in every thing agrees with the sectaries of our times , he saith of those seducers , that they shal be lovers of themselvs , covetous , boasters , proud , blasphemers , disobedient to parents , unthankful , unholy , without naturall affection , covenant breakers , false accusers , that is in the originall , devils , incontinent , fierce , despisers of those that are good , treacherous , heady , high minded , lovers of pleasures more then lovers of god , having a form of godlinesse , but denying the power thereof . now after he hath deciphered them he gives all men a speciall command to avoyd their society , saying , from such turn away , he injoynes all men not so much as to hear them : and compares them to jannes and jambres those sorcerers who withstood moses , and says of those seducers that they also like them would resist the truth , they being men of corrupt minds and reprobate concerning the faith . truly if ever the scripture were fulfilled in any age of the world , it is now fulfilled in these our times , there being not any part in this whole description of those dangerous ▪ seducers that doth not in every branch of it agree with the seducers and sectaries of ours the most dangerous times in that regard that ever were in the world : and therefore it concerns all men that desire the peace of zion and the welfare of their own souls , to take heed of them all , least they be found fighters against god : for we have precept upon precept to this very end given by all his holy prophets , christ and his blessed apostles to shun them ; and saint john in his second epistle v. , . saith there , speaking to all christians , if there come any unto you that bring not the doctrine of christ , entertain him not into your house , neither bid him god speed : for he that biddeth him god speed is partaker of his evil deeds . now we know the sectaries of our times teach such doctrines as were never taught by christ nor any of his blessed apostles ; how then dare any that have the name of christians be familiar ▪ with such and entertain them in their houses ? especially when saint paul saith tim. chapter . verse . let every one that nameth the name of christ depart from iniquity or evill . and what greater iniquity and evil can there be , then to live in the open violation of gods commands ? for in the very same chapter hee exhorted them , ver . . . to shun prophane and vaine bablings , ( which is the practice of the sectaries ) saying they would increase to more ungodlinesse , and that their words will eate as doth a canker , of whom is hymeneus and philetus , who concerning the truth have erred , saying , that the resurrection is past already , and overthrow the faith of some ; he nameth some of the sectaries there . now here also we are commanded againe to avoid all evill , whether it be the evill of doctrine , or manners , or evill company , and especially to avoid and shun all false teachers , whose doctrines eat as a gangrene , such as are the new doctrines of our times , which are inferior to none for evill , impiety and wickednesse that were ever yet taught in the world , as yee may see in learned master edward's gangrena , and therefore it concernes all to shun the evill of all sectaries company and fellowship ; and in the , chapter of his . epistle to tim. verse . as if hee could never have given caution enough , hee saith there , if any man teach otherwise , ( then he and christ had instructed timothy to teach ) and consent not to wholesome words , even the words of our lord jesus christ , and to the doctrine which is according to godlinesse , from such with draw thy selfe . if timothy which was a well grounded christian , an evangelist by his place , if he were againe and again by the holy apostle commanded to shun and decline the company and familiarity of all false teachers and seducers , how much more ought all other christians that are so much inferiour to timothy in all respects to take heed of all sectaries , especially when we by our daily experience find how many they have misled and seduced ? truly it hath been the great rebellion of both ministers and people in these our times , contrary to the command of god , to follow them , and to lend them not only their eares , but their pulpits and churches to preach in ; and doubtlesse whatsoever they may thinke , they have both of them much to answer for before god , as being the principall causes of the ruine , and misleading of so many soules , and if the state doe not speedily take order for the suppressing of all those wicked deceivers , the times will grow more dangerous and perilous , not only in regard of the precious soules of many , but in respect also of the peace and quiet of the land , for all things will speedily run to confusion , and the sectaries will bring downe gods judgements upon the land , by their damnable and desperate doctrines , and ruine upon the very parliament , and the states of the kingdome ; and there will one iack straw , or other , or one wat tyl●r , or some worshipfull knipper or other be raysed up to be a deliverer of their soveraigne lord the people , out of the hands of all prerogative , and king-creatures , and out of the hands of their owne creature the parliament : the lord awaken the parliament , the lords and peeres of the kingdome , and all the governours through the same to stand now all upon their guards , they having had so many warning-peeces , both in the army , and in the citie , both in pulpits and pamphlets what the independents and sectaries intend to doe . were there no other books but iohn lilburns , who knows the mind of his brethren , and the great concourse of people that follow him , and countenance him in his wicked practices , it were enough to awaken the whole kingdom . but when wee daily heare and reade what peters , salt-marsh , dell &c. those worthy saints both preach and print , and what gallant fellowes they have now with the sword in their hands , and what priviledges they clayme unto themselves , it is a matter of wonder and astonishment to me , that they are not all of them timely looked unto , and it stranges me most of all , that there should be any of those sectaries permitted through the kingdome to beare any office of charge committed unto them , or to have any other weapon offensive or defensive in their hands , then a bodkin or a thimble , which were the only iron many of them wore before these times ; for it is well known that all the sectaries in the kingdome within these six years , were as much afraid of the artillery guarden , and of the military yard , as they were afraid of a cathedrall church ; and the roaring of the ordnance and canons , and the noyse of a volley of shot , the sound of a trumpet , and the beating of a drum were as formidable musick in their eares , as the noyse of a paire of organs or sackbuts , or the singing of the choristers in pauls , westminster-abb●y , or in the kings chappell , and yet now they can begin to talke of the sword in their hands . it is not good that such children as these are should be suffered to have such dangerous weapons in their fingers . it was not thought fit by our fore-fathers , who were commended for their wisdome , that any papists should sit in the parliament , and our ever to be honoured worthies now sitting in that great conncell did not thinke it for the kingdoms safety , that any papist should bee of the kings councell ; and at the first sitting of the parliament no monopolists , or gatherers of ship-money , or pattentees , or any such creatures , though they were lawfully chosen by the people were suffered to sit in parliament , but were thrust out as being suspected they would prove bad instruments to the state ; and therfore i say notwithstanding the peoples election they were immediatly dismissed the great councell , and the people were to make a new choyse . for my own particular i will speake my conscience in this point , and leave it to the judgement of all intelligible and wise men , such as love their religion and countrey , i see no reason that any sectary whatsoever , whether independent , antinomian , anabaptist , seeker , &c. or any fugitives that have ran over into holland , or new-england to set up new churches there , should be suffered to sit in the great councill of the kingdome , which without doubt will with al their ability and power labour to maintaine their severall factions , all which tend to the ruine●of this state and kingdom , and to the destruction of all our liberties ; and therefore i conceive they are as dangerous as ever the papists were ; yea , the tenents of many of them are more destructive to all government then ever those of the iesuits were , or the most inveterate papist that ever yet put pen to paper , and if the papists were not suffered to sit in parliament , i shall ever beleeve it will not consist with the safety of the land , that any sectary what ever should sit in the great councell , especially it being daily perceived that all the sectaries through the land have their incouragement from some of them to doe mischiefe every where , but if the people through the kingdom will not humbly perition the parliament , that all such with all minors and novices should be put out of the parliament , it being proclamed by god himselfe as a curse to that people who have children for their princes , isa . . whether they be children in respect of years or discretion , then it is a sad presage of that kingdoms and countries ruin , where the people are not only divided amongst themselves , but their councels also , which they are through the whole land in all their committees by reason of these sectaries and independents on all sides , who are the only fomenters of factions and divisions , and by this meanes have got all the wealth and riches of the land into their own hands , with most of the strength ▪ with the ruine and miseries of many . the lord open the eyes of all the people that they may timely see into their danger , and petition the great councell , that all the sectaries may be removed out ofall offices , and committees , and places of trust through the kingdome . but if any of them shall brag of any service done for the state , it is well knowne they were not the only actors in that imployment , but ten to one better christians then themselves did the worke , though they have got all the honour from them , and have beene ever well paid for it , when the other wanted their monies , and therefore they having bin so well regarded already above others they may hold their peace , and be latisfied ; for it is well knowne that not one of a thousand of them before the warres begun was worth any thing , yet now they are knowne to be very rich and wealthy , when such as were borne to great estates , and were as serviceable to the parliament , and faithfuller to it , with fewer selfe ends then they have beene , are many of them destitute of livelyhood , and many more of them by the calumnies and lyes of the independents and sectaries , are now in disgrace , and all their service is forgotten , all the which things , besides the dangerousnesse of these mens doctrines , should teach all men to avoid and shun both their teachings , and teachers , and complices , and abetters . this i thought fit out of my love to my countrey , and out of my desire of all mens salvation to speake . if my words shall find any esteeme , or any shall for sake the errors of their new wayes , by seeing the truth , i shall rejoyce and count my selfe happy ; but if men resolve to persist in their erroneous opinions and by-paths of ignorance , i will say with the apostle , cor. . . he that is ignorant let him be ignorant still . the vtter routing of the whole army of all the independents and sectaries , with the totall overthrow of their hirarchy , that new babell , more groundlesse than that of the prelates . the apostle saint paul in the fourth of the ephesians , exhorting all christians to walk worthy of the vocation whereunto they were called , and to behave themselves as beseemed brethren ; wisheth them with all lowlinesse and meeknesse , with long suffering and patience , to bear one with another in love : and useth a forceable argument , to move them to brotherly kindnesse , because , saith he , there is but one body and one spirit and one hope of salvation : we all worship one god , we are all consecrated to him with one baptisme , and we all hope for one and the self-same glory : therefore as there is but one lord , one faith , one baptisme ; so be yee also of one minde , live in love , and keep the unity of the spirit in the bond of peace . if ever there was need of this exhortation , there is now singular use of it , especially in this distracted nation wherein we live . for the division of a kingdom is the ruine of it : the division of a family destroys it : the division between brethren brings a confusion amongst them . it hath ever bin observed , that diversity of judgment & opinion hath made a difference in affection . the difference between the iews and the samaritans in points of religion , made the disciples desire , that fire might come down from heaven to end that controversie . the difference between us and the papists , and the diversity of opinions between us , made them , because they could not bring down fire from heaven , fetch it out of hell , to blow up the parliament ; and because that had not the desired effect , and the diversity of opinion stil remaining , makes the difference of their affection from us so great , that nothing can expiate their indignation against us , but the utter internetion and destruction of us all ; and this and this only , next unto our own sins , is the cause of all those fatall calamities this miserable kingdome is now imbroyled with . and therefore , all care and diligence among brethren , should be used to get a right understanding one of another , and to move them to bear one with another , and ever to call to minde the saying of abraham to lot , gen. . let not us contend together for we are brethren . i am most assured , if there were a right understanding of the differences that are now among brethren , there could not be such bitter expressions one against another , and such alienation of affection as is now too frequent and too well known to the common enemy . we are commanded , if it be possible , as much as lies in us , to be in in peace with all men , rom. . . and the fruits of discord are set down in the th of the galathians verse . if saith the apostle ye bite and devoure one another , take heede yee be not consumed one with another , and in the . verse . hatred saith the apostle , varience , emulation , strife , heresies &c. and envyings are of the flesh , and they that do such things shall not enter into the kingdome of god. a double misery follows those that do these things , misery here , and misery hereafter , it excludes men out of heaven . the contemplation of the sad condition , that will inevitably come upon that land , kingdome , and church , where those variances and heart-burnings are , and where there is such diversity of opinions , and by reason of them , such difference in affection , put me chiefely upon this imployment , to see and try , if by any possible meanes , i could , by shewing wherein the difference between the brethren lyeth , be an instrument of a good accord amongst them : resolving with my self by gods assistance whatsoever others do , to observe to the uttermost of my abilities , the royall law , jan. . . i do conceive , that if there were a right understanding one of anothers opinions , the world would wonder there should be such invectives in every pamphlet one against another , and such varience among those that are joyned together and that with nighest relations . the truth is , the mis-understanding of each others opinions and the mis-prisian of each others intentions , is the onely cause of this diversity of affection which to the dishonour of god and of our holy profession , and indeed to the disgrace of christian religion , every where too much venteth it selfe . and therefore as abraham said unto lot , so say i to all those that love the truth in sincerity and wish the peace of zion ; let not us contend , especially with evill language , for we are brethren ; we have one father , we worship one god , we have one light , one truth , one way . and this i professe to all the world , that i contend not for victory , but for that ancient light , the faith once delivered unto the saints , iude . for that truth which we have heard from the beginning , iohn . ver . . for the old way , verse . the way the truth and the life , ioh. . and for the honour of that church against which the gates of hell can never prevaile ; in the which there are all those undeceiveable marks , as are able for ever to declare her to be built upon the foundation of peter , in which the gospell of jesus christ is purely and sincerely both preached and beleeved , and where the sacraments are rightly administred , and in the which there is the true invocation of god , and all other requisites that make her a true church ; and from which there is no just cause of separation . that i have dedicated this treatise to no man , nor sought the patronage of any authority , no mortall creature i presume , will blame me , knowing my reasons . for writing in defence of the prerogative royall of kings , against papall usurpation ; i dedicated my booke unto the king of great britaine , france , and ireland , supposing my selfe safe under his protection , whose honour and imperiall dignity i maintain : but all men know , what misery to the ruine of me , my wife , and many small children came upon me by it , through the power and exorbitant authority of the prelates : so that for my duty and loyalty to the king , i had a prison for my reward , and the scornes and contumelies of the world to comfort me in it . and when i most humbly petitioned his highnesse , complaining against the injustice done me , and most submissively supplicated his majesty ( who was the caesar to whom only i could then appeal ) that he would be pleased to grant me one of these humble requests , either that his majesty would be pleased , but for one houre to give me a hearing of my just defence ; or if that could not be granted , that at lest he would then grant me that liberty in his kingdome , that he denyed not to crows and kites and other vermine , that i might provide for my young ones ; and if his highnesse would not be pleased to condescend unto either of the former just demands , that then he would give me leave to depart the kingdom , and to go into any other country where i might enjoy my liberty and provide for my poore distressed family . i am most assured there was never a more equall petition put up to any prince in the world , yet his majestie vouchsafed not to yeeld unto any of these my requests , nor to any other petition put up either by my poor distressed wife or calamitous children ; so that without any wrong unto his majesty , i may truely say , that paul found more favour from a heathen roman caesar , then i had from a christian king , the defender of the faith . after i saw all possibility of releefe was now taken from me , i writ my apology to the bishops themselves , discovering unto them their unjust proceedings in their courts , and their unrighteous dealings towards my selfe , and gave them my reasons of all i spake , without any offensive language and without any perturbation of spirit ; and dedicated this my booke to the lords of his majesties privy councell , expecting ayde and reliefe from them , and indeed i had no hope of succour from any other , nor knew none to whom i could better apply my selfe , earnestly imploring their patronage ; but they , as it is well knowne , of patrons became my unjust judges , and after they had made me a spectacle to men and angells , and exposed me to the scorne and ludibry of the world , sent me into banishment , where i lived a living death and a dying life , and suffered such intolerable misery of all sorts , as would exceed beliefe to relate ; and i am most confident , if all the particulars were truly known , the world never heard the like , and there i had ended my dolefull life , had not god of his infinite mercy called this parliament , and put into their hearts to redeem me from my captivity ; for the which incomparable favour , i do , as of duty i am ever bound , professe my selfe to the last drop of my blood to be their servant in the lord , and in all their most just and honourable imployments ; i hope , with all fidelity to answer to the expectation of the world , and shall in life and death shew my selfe to be one , that without all by-respects shall ever aime at the glory of god ▪ the honour of them and my country , and the common good of all : and shall never by gods assistance do any thing in their concernment , that shall be unbeseeming a man and a christian . now because by my sad experience , i found that i could neither from king nor nobles have protection , i resolved never any more in gods matters , to shroud my self under any covert but divine providence , and that , i with an assured confidence promise my self , especially when i now maintain the prerogative royall of the king of saints , & king of kings , the lord jesus christ , who is our lawgiver , upon whose shoulders the government of his church is laid , who is the wonderfull counseller , the prince of peace ; whose dignity and royalty in all this dispute between me and mr. walter mountague , i have to the uttermost of my power maintained , under the shadow of whose wings i have ever found there is only safety ; whose blessed assistance , in all calamities , they that trust in him , may be most assi●ed of . his patronage now and his defence , is my shield , whose cause and the honour of whose kingdome at this time i contend for . and howsoever , in all my life , in all humane learning , i was never so wedded to my own resolves , but ▪ upon better reason i could easily be divorced from them , yet in gods matters , if an angell should come from heaven and teach me , that , that there were another way to happinesse , then by that new and living way , the blood of jesus christ , who was the lambeslaine from the beginning of the world , i would count him anathema . or if an angel should tell me there were a new way of worshipping god , and serving him , then that which god himself hath set down in his holy word , i would account him accursed ; for i have learned to believe god and faith upon their word and bond , without any either angelicall or humane reason , or the authority of coun●els and fathers : and whatsoever i finde a warrant in gods word for , i have learned to cleave close to it against all humane reason , supposing such men none of gods , nor faiths , truest friends that will not believe them upon their own word and bond , except they have reason , humane authority , councels , and fathers , and ●aine traditions joyned with them for sureties . again , if any man should go about to perswade me , that there were any other government established in the church of god , then an aristocraticall and a presbyterian one , i should notwithstanding all humane reason to the contrary , submit my self to that kind of government , as being most confidently assured that it is warranted in gods word ; which all christians are bound for ever to make the rule and square , both of our faith , manners and government . and here i must minde all those that shall read this book , that this is no new opinion of mine , but that which i have once and again suffered for ▪ and if ever they have read my elenchus religionis papisticiae , or my flagellum pontificis , or my apologie , or any of my latine books , in all those they will finde , that the cause of all my sufferings was this , and this only , that i maintained that all churches were to be governed by an aristocraticall and presbyterian government , which in those books i have clearly and fully ( through gods assistance ) made good . yea , in in my answer to the bill of information put up against me in the star-chamber , they shall have some reasons i gave there , of this my tenent , to the lords of his majesties hrivie councell , and judges in the star-chamber ; so that i stand to my principles and am no starter . and if then amongst gods people it was thought an opinion worthy the suffering for , and my christian brethren deemed me worthy of honour for it , and afforded me their prayers , and shewed me and mine in all our distresses , many curtesies , when we found little favour from our own brethren ( which their humanity i must never forget , but with all due thankfulnesse for ever acknowledge ) i say , if then this my opinion was thought orthodox , and worthy of their applause , i see no good reason why a truth then should not be counted a truth now ; for the word of god out of which i had it , is the same , and if it were good then , it is good now : for the change of mens minds cannot change the truth , but it must be ever truth : but this my opinion i learned out of gods word then which shall be for ever , by his gracious assistance the warrant of my beliefe and practice . this word therefore , i desire all my christian brethren , in the deciding of this question now agitated , amongst gods people and his faithfull servants , concerning church-government , to take into their hands , and with those noble b●reans to sit down and examine whatsoever shall be said on either side according to the holy scrigtures : and i intreat them also to lay aside all passion ( which religion has no need of ) and all vain-glory and bitternesse , which is a dishonour to our holy calling , and in the spirit of meeknesse , and with a virgin judgement , not ravisht with any previous or anticipated opinion , to come and approach to the altar of truth , and so consider and examine , which of those two opinions the brethren on both sides now sacrifice themselves unto , be the offering that will best endure the firy-tryall , cor. . , , . viz. whether the presbyterian government dependent , or a presbyterian government independent , both now laid upon the altar , be the acceptablest service , and best pleasing sacrifice . this is granted on all sides , and of necessity it must be yeilded unto , that that oblation is the best and most acceptable that is offered up by faith , without which it is impossible to please god , and that sacrifice only is offered up by faith , which is according to his word , and has its warrant from his revealed will , which is the rule both for worship and the government of his church we are to be guided by . the brethren on both sides agree about the rule in deciding of this coutroversie and make the written word the rule . they agree also about the materials , both acknowledging a presbytery , the difference between them is only , about the mould and manner of the offering . i will therefore state the questions between us , and shew wherein we differ , and then set ▪ down my own opinion with my reasons , and after endeavour to be a moderator for the determining of this unhappy difference , which hath been an occasion of so much rejoycing to the common enemy . there is a two-fold question between us , they call the presbyterians , and our brethren they tearme independents . the first is concerning the government of the church , vi● . whether it be presbyterian dependent , or presbyterian independent . the second question is , concerning the gathering of churches : but of that in its due place . the first question is whether many congregations or christian assemblies ( commonly called churches in our dialect ) in the which there are all the acts of worship , or all ordinances , as the pure preaching of the gospell , the due and right administration of the sacraments , the true invocation of god , discipline rightly executed , and all other performances , which make for the essence and form of a true church , and in the which assemblies likewise , they have all such officers and helps of government ▪ as in their severall places being rightly imployed , may serve for the edification of the same , and mutuall comfort and benefit of each other , and the preservation ofall , as presbyters , doth preaching and ruling and deacons , and all other officers ; i say the question between us and the brethren is , whether all these severall congregations and assemblies , may be accounted but one church , or make but one church within their precincts ; and be to be under the government and rule of one presbytery , or a councell or colledge of many presbyters together , upon which , all the congregations and severall assemblies under it are to depend ; and to which in all weighty businesses they are to appeal , for any injury or conceived wrong , or scandall ; or for redresse of any abuses in doctrine or manners , and for the exercising of church-discipline upon incorrigable and scandalous offenders ; as admonition for giving offence , suspension from the ordinances till amendment and reformation ; or if obstinate , excommunion ? or whether every one of those particular congregations , or assemblies be they never so small , severally or considered a part , and by themselves be independent ; that is to say , have full and plenary authority within themselves , without reference to this , or any other great councell or presbytery , for transacting or determining all differences about faith or manners amongst themselves , or for the redressing of any grievances or abuses , or the exercising of the power of discipline or jurisdiction , and from the which there is no appeal for relief , though the parties offended conceive they have never so much injury or wrong done them ? in a word , whether two presbyters with a slender congregation , have an absolute kinde of spirituall soveraignty among themselves , in their own congregation , and as ample authority as was given to the whole colledge of the apostles , mat. . and to the whole presbytery in the church of ierusalem ? and this is the first question : which that it may the better be understood , i will propound it in a simile , and that in a matter well known unto all men : the government of this famous city of london , and of many other great cities through the kingdome , are called corporations , that is to say , majestracies ; and have in them a secular or civill signory or presbytry , who are invested with anthority to exercise all acts of government amongst themselves , as if they were an absolute principality ; and this government , by which all citizens and inhabitants within their precincts and liberties , are to be ruled and ordered , as occasion and necessity shall require , is committed to the lord mayors , aldermen , and common-councell , who onely by such other officers as they shall elect and choose , are to manage and exercise this government so , that all particular citizens , and all the companies of severall tradesmen , are in their particular wards , precincts , and fellowships , by their constitutions and charter , to depend upon the determination of that counsell , and are to make their addresses unto them upon any urgent occasion , or conceived wrong , or when it concerns the common good , and for the time to stand unto their arbitrement . now then , the question between us and our brethren is , as if there should arise a controversie in these severall corporations ; whether the companies in each city where they all have their severall halls , and their severall assemblies and meetings upon all occasions , and have all their officers , and exercise also a power of ruling and jurisdiction among themselves be independent , that is to say , have plenary authority within themselves without reference to the lord mayor or aldermen or common-counsell , to determine of all things among their severall companies , and from the which there is no appeale for reliefe ; though one be never so much injured and damnified by any unjust act ; and whether these severall companies and severall assemblies be each of them a severall corporation or magistracy , or all of them put together make but one corporation , under one civill presbytery consisting of the lord mayor , aldermen , and common-counsell ? this i thought fit to propound , that every one may the better understand the question . now , as this kingdome of england hath its severall porporations through all pounties , and the which porporations , although they have their severall pompanies in them , yet are all dependent upon a civill presbytery and common-counsell , and every company in them makes not a severall porporation or magistracy , or a severall city , but are all dependent upon the common-counsell or presbytery , for the better ordering and governing of them in all their common affaires , and for the redressing of abuses , and taking away and removing of common grievances , and have their severall appeals to the common-counsell , the lord mayor , and aldermen ; and if they finde no justice there nor satisfaction , have their redresse and appeal to some generall court , or some supreame judicature , as to the parliament of the kingdome , who redresse and determine all things according to the lawes and constitutions of the whole kingdome . so in the kingdome of the lord jesus christ , which is his church , all these severall churches which we reade of in the holy scrupture of the new testament , are so many severall corporations and associations , all the severall congregations and assemblies as so many severall companies in them , depending upon a presbytery or common-counsell and colledge of pastors and rulers , all making up but one church in every one of their jurisdictions and severall precincts , though they be consistent of never so many severall assemblies , according to the greatnesse of the cities or townes wherein they are , or according to the severall hundreds or divisions assigned to each presbytery , and all these severall associations to be groverned by their severall presbyteries for the better ordering and preserving of the same , to the which every particular man , as well as any assembly or congregation , may have their appeal for the redresse of any abuses or enormities , and if they finde themselves wronged there , then they have appeals to some other higher presbytery or counsell of divines for relief and justice ; and both they and all other of the severall corporations to be governed and regulated by the laws and statutes given by christ himself , the onely head and king of his church , according onely to whose laws they are to be governed and ruled for the common good and preservation of the whole church , divided into those severall jurisdictions , corporations or precincts , in imitation as neer now as may be of the churches of ierusalem , ephesus , corinth , and galatia , &c. and whose lawes alone must be the rule for the ordering of all their government , doctrine , and manners . i have premised this i have now said , that all men may the better understand the state of the question and controversie in hand . now then , if it shall be made appear out of the holy scripture , that all the severall churches we have mention of in the new testament , were all particular corporations or associations , and governed by a common-councell of presbyters , or by a presbyteriall government in each of them ; and that there were many assemblies and congregations in those severall churches , and all of them had their distinct officers amongst themselves , in the which likewise they had all the acts of worship amongst themselves , and did partake in all ordinances of church-fellowship , especially in the preaching of the word , prayer , & in the sacraments of baptism and the lords supper , and yet made but one church , and were all governed by a common-counsell of presbyters , or by a common presbyterie within their precincts , then it must of necessity follow , that as the mother-churches were first govern'd , all the daughter-churches to the end of the world must be so govern'd , and according to that rule that is set down in the word of god. so then , the question in hand between us and our brethren is , whether , there were many congregations and assemblies in any of those primitive churches , as in that of ierusalem the mother church , and many elders or presbyters in that church , and all other officers ; and whether all those congregations and assemblies were one church , and those presbyters and officers all of them elders and officers of that one church , and whether all those congregations and assemblies were under one presbytery ? which is the opinion of the presbyterians , and the contrary that of the independents . this i say is the question between us and our brethren . now then if it can be proved , that there were more beleevers in the church of jerusalem then could all meet in one place , or in one congregation for all acts of worship ; and if it can be evidently elucidated , that there were severall assemblies and congregations in the church of jerusalem , & yet so , as they made but one church for government ; then our brethren must of necessity acknowledge that the church of jerusalem , was govern'd by a common-councell of presbyters , or was presbyterially governed . neither did our brethren ever yet undertake to prove , that in case there were many assemblies in jerusalem , they had severall and independent presbyteries , neither it they should go about to prove , could they do it . and therfore we may conclude , and that with very good reason and warrantable authority , that as the mother-church , the church of jerusalem , in her greatest glory was govern'd , so all other churches must likewise be regulated to the end of the world ; for out of zion shal go forth the law , & the word of the lord from ierusalem , isay . v. . we must have both our law from thence , and our paterne of government . and out brethren do make the church of jerusalem the patern of their proceedings . now that all things may be handled in good order and in a methodicall way , i will reduce the whole disputation concerning the first question into these foure propositions , and prove them in order . the first , that there were many congregations and severall assemblies of beleevers in the church of ierusalem , in the which they enjoyed all acts of worship , and all the ordinances amongst themselves , and did partake of all acts of church-fellowship , especially of preaching , and in the administration of the sacraments and prayer , and that before the persecution we reade of , acts . v. . the second , that all these congregations and severall assemblies made but one church . the third , that the apostles and elders governed , ordered , and ruled this church , joyntly and by a common-counsell and presbytery . the fourth , that this church of ierusalem and the government of the same , is to be a pattern for all severall congregations and assemblies in any city or vicinity to unite into one church ; and for the officers of those congregations to governe that church joyntly in a colledge or presbyterie . but before i come to the proof of these particulars , it will not be amisse in generall to take notice that all the churches we read of in the new testament , were aristocratically and presbyterially governed , and were all dependent upon their severall presbyteries ; and that the ordering and managing of that government lay onely upon the presbyterie ; and was their peculiar who had the power of the keyes . now christ gave the keyes to the apostles and presbyters only , and whatsoever the apostles did in ordering and setling the government of the church , they did by christs command ; and that order and constitution they set down in the church , was to be perpetuated and continued to the end of the world . and the violating of this order and divine constitution , was the occasion of the rise and growth of antichrist , and the very cause of all those confusions that the christian world hath for these many generations been wearied and annoyed with ; and the occasion of all those schismes , sects , and heresies the world hath ever swarmed with : and the re-establishing and reducing of it to its pristine constitution , will be a means not only of removing all scandall , and taking away of all division amongst brethren , and be a singular means also of establishing a flourishing government in church & state , and for the procuring of the blessings of god upon the three kingdoms , but a way also of ruining that man of sinne , and of making an absolute reformation through the whole world . let us therefore first take notice what government was established by god in all the primitive churches , acts . . and when they had ordained them presbyters ( for so it is in the originall ) in every church , and had prayed with fasting , they commended them to the lord , on whom they beleeved . here are two things observable . the first that the government of the church was committed to the presbyters . the second , that the presbyteriall government was that government that was established in every church ; for so saith the holy ghost , when they had ordained them presbyters in every church . this was gods ordinance , acts . . and from miletus he sent to ephesus , and called the presbyters of the church . here we see there were many presbyters in one church . and verse . take heed therefore unto your selves , saith the apostle , and to all the flock over which the holy ghost hath made you bishops , to feed the church of god which he hath purchased with his own blood . here , as we may observe , that in gods dialect , presbyters and bishops were all one , so likewise is evident that the church was committed to their government : this church therefore of ephesus was under a presbytery , and was to be regulated joyntly by them by a common-councell of presbyters . and paul to titus , chap. . vers . . for this cause , saith he , life i thee in creet , that thou shouldest put in order the things that are wanting , and ordaine presbyters in every city , as i appointed thee . if any man be blamelesse , &c. for a bishop must be blamelesse as the steward of god , &c. from this place likewise we may take notice of the parity between presbyter and bishop , and that the presbyterian government was that way of ruling that god appointed , not in one city onely , but in every city , and that these presbyters were the stewards in gods house , which is his church , tim. . and had the government of those churches in every city laid upon them , which they were joyntly to governe and order by the common-counsell of presbyters . and paul in his first epistle to timothy , chap. . v. . let the presbyters , saith he , that rule well , be counted worthy of double honour , especially they who labour in word and doctrine . still we ever observe , that the rule and government of the church was in the presbyters hands . and the author to the epistle to the hebrews , ch . . . remember , saith he , them that have the rule over you , who have spake unto you the word of god , whose faith follow , considering the end of their conversation . and vers . . obey , saith he , them that have the rule over you , and submit your selves , for they watch for your soules , as they that must give an account , &c. and in vers . . salute all them , saith he , that have the rule over you , and all the saints . here againe he injoynes all the churches to yeild obedience , and to submit themselves unto the government of the presbyterie , shewing them that it is their place to obey , and for their ministers to rule ; and that so long as they command in the lord , they out of conscience ought to obey them , and that for a double reason ; for they watch , saith he , for your souls , and they must also give an account of their stewardship . and in peter , , , . the presbyters that are among you , saith saint peter , i exhort , who am also a presbyter , and a witnesse of the sufferings of christ , and also a partaker of the glory that shall be revealed ; feed the flock of god which is among you , taking the over sight thereof , not by constraint , but willingly , &c. neither as being lords over gods heritage , but being examples to the flock . and saint james chap. . ver . . is any among you sick ? saith he , let him call for the presbyters of the church . he doth not say of the churches , but of the church . so that the presbyterian government was in every church , and every church was to submit it self unto the presbytery . and in acts . it is said , that paul and barnabas went up to the apostles and presbyters , &c. and when they came to ierusalem they were received of the church ( it is not said of the churches , but of the church ) and of the apostles and presbyters , &c. and verse . and the apostles and presbyters came together to consider of the matter , &c. and vers . . then pleased it the apostles and presbyters with the whole church , &c. and wrote letters by them after this manner . the apostles , and presbyters , and brethren . and acts . . and when we were come to ierusalem , saith saint luke , the brethren received us gladly . and the day following paul went in with us in to iames , and all the presbyters were present . from all which places , and many more which might be produced , it is most clear and evident , that in all cities there was a presbytery , and that the presbyters had the power of order , namely , of preaching , and the power of jurisdiction , that is of ruling , which was ever to be exercised with others , and not alone ; and that consisted in admitting of members , and in conventing men before them upon occasion , in admonishing if any offended , in suspending them from the holy communion till reformation or amendment ; and if they continued obstinate and incorrigble , in excommunicating and casting of them out of the church , and upon repentance , in receiving of them in again , and in ordaining of officers , and in appointing the times of meeting , and the places where . and within these limits , as i conceive , is all the power given to the presbyters terminated , and this they are by gods ordinance joyntly and by the common-counsell of presbyters to exercise , and it peculiarly belongeth unto them ; and therefore the presbyterian government was the order of ruling and governing all churches , that god himself established , and is to be continued unto the end of the world ; neither do i ever read , that the people or the congregations were joyned with them in their commission , or had any power given them of ruling . for saint paul professeth of himself in cor. . . that whatsoever he writ in his epistles were the commands of the lord. and the same may be said of all the other apostles . now paul writ to titus , that the churches in all cities should be governed by a presbytery . and in the first epistle to timothy he commands timothy again and again in chap. . vers . . and in chap. . v. , . i give thee charge in the sight of god , saith he , that thou keep this command without spot , unblameable till the appearing of our lord iesus christ . here timothy and all ministers in him , are to the end of the world bound to maintain that government unblameable that was appointed by the apostles ; and that was the presbyterian government , and the ruling of all churches by joynt consent , and a common counsell or colledge of presbyters ; so that nothing ought to be done or transacted of publick concernment without their joynt and mutuall accord or agreement and common consent of the presbytery . and therfore when diotrephes assumed unto himself and his particular congregation a power and authority to rule according to his will and pleasure , without the consent of the presbytory , & opposed iohn the presbyter , he sharply reproves his proceedings and signifies to the church epist . . that when he came he would remember his words , and teach him how to prate against the presbytery with malicious words ; for he ( saith s. iohn ) contenteth not himself only to prate maliciously against us , but he will not receive his brethren , nor suffer others , but casteth them out of the church ; which is an evill thing in him ; saith saint iohn : but for you , saith he , speaking to the church , follow not that which is evill but that which is good . it was evill in him to assume unto himself alone , and his particular congregation , that power that belonged unto the colledge or councell of presbyters , and was to be moderated and exercised onely by the conjoynt and common consent of the presbytery . for god had appointed , that his church should be governed by a presbytery ; and diotrephes would have his congregation independent , and have an absolute jurisdiction within it self , which , saith saint iohn , is an evill thing . so that i cannot but wonder our brethren the independents should call diotrephes the patriarch of the presbyterians , as one of them did to me not long since ; whereas if the place be du●ly weighed and considered ; it will appear that he was the first that opposed the presbyterian govenment , and for the which he was by saint iohn sharply reproved , and in him , all that follow his steps , and will not submit themselves to the presbytery which is gods ordinance , and that will not receive the brethren into the churches , but upon their own termes and conditions . but of this businesse when i come to the second question . in the mean time i must here make reply to what mr knollys by way of answer hath to say to this argument drawn from diotrephes his practise which was occasioned as i related before , by reason of a discourse between me and an independent , who affirmed , that diotriphes was the patriarch of all the presbyterians : which opinion of his mr knollys doth seem to favour , as by his words may appear , but i hope to make the contrary more evident then yet it hath been , viz. that diotrephes was the primate of the independents , and of all those of the congregationall way . but first i will set down mr knollys his words at large , to take away all occasions of their calumniating tongues , who ordinarily use to say , that we keep from the world their arguments , that we may the better delude the people , and hold them in ignorance . his words therefore by way of answer to that argument are these . now let the reader judge ( saith he ) whether the doctor be not much mistaken in his commentary exposition and application of this place of scripture . and let me give you to understand , that saint iohn saith verse the . i wrote unto the church . but seeing no mention is made of any particular congregation , how can the doctor so confidently affirme that it was his particular congregation ? now the reader may see plainly , that the doctor can expound those brethren and their elders or presbyters , which the scripture calls a church , to be a particular congregation . and what it was which saint iohn had written to the church is not in this epistle , nor in any other scripture delcared , except it was , to receive those brethren which he saith ver . ought to be received , and ver . whom diotrephes would not receive , how then doth the doctor say that diotrephes assumed that power to himselfe , which belonged unto the colledge and councell of presbyters , without whose joynt and mutuall agreement , and common consent nothing ought to be done or transacted of publike concernment ? is the receiving of brethren , or casting out of brethren a power which belongs to a colledge of presbyters , and neither the one nor the other may be transacted by the elders and brethren of a particular congregation unlesse the court or common-councell of presbyters conjoyntly consent unto it ? let it be also considered , that d otrephes opposed the brethren and forbad them that would have received those who saint john saith vers . the . we ought to receive , yea and cast them out verse . of the church , to wit , excommunicate them . doth it hereby appear that diotrephes would have his congregation independent , and have an absolute jurisdiction within it selfe ? no , but diotrephes would lord it over the church , and have the preeminency above his brethren , whether fellow-elders or fellow saints . diotrephes loving the primacy amongst them , he would be the primate and metropolitan of the church , and have the preeminency of all the presbyters in it , and brethren of it . the doctor could have urged this scripture against the domineering prelates , and why should he marvell , that his brethren should now urge it against the court of presbyters . it is confest that diotrephes did that which was evill in usurping authority over the church and those brethren he cast out of the church ; but that he was the first that opposed the presbyterian government , or that he did affront a court or common ▪ councell of presbyters , it is more then i know , or the doctor can prove . for had diotrephes done so , why was he not convented before them ? surely the apostle saint iohn would rather have written to the colledge of presbyters ( if there were any such ) then to the church , or in writing to the church , would tather have sent him a summons to appear at some consistory before the court and common-councell of presbyters , then to warne them to take heed of hi● evill , that they did not follow it . and doubtlesse st john would have writen thus : diotrephes loves to be a primate amongst you , wherefore when the presbytry , that is to say , the magistracy or signiory of grave , solid , learned , religious , and wise divines and ministers come to keep order , and meet together in a court and common-councell , i will remember his deeds , and informe , or complain to the court and common-councell of presbyters , that he prates against us ( the presbyters ) with malicious words . but the apostle saint iohn ( did not know any court or common-councell of presbyters , neither classicall nor synodicall , to appeal unto ) nor can the doctor make good those appeals he mentioneth page ▪ to be according to the scripture of truth , to wit , that every particular man , as well as any assembly or congregation , may have their appeals to the presbytry of their precinct , hundred , or division under whose jurisdictions they were , and if they found themselves wronged there , that they have appeals to some other higher presbytry or councell of divines for releefe and justice . i only aske the doctor how he can prove those appeals by scripture ; and if he could , whether that higher presbytry or councell of divines ( especially if they may say the holy ghost and wee ) be not as independent as these brethren and their churches , against whom the doctor hath written . and if so , then such a high presbytry or councell of divines , is not gods ordinance by the doctors own confession and affirmation . therefore the apostle writes to the church or particular congregation whereof diotrephes was a member and an elder , whom he knew had power to judge him as well as the church or particular congregation of corinth had power to judge them that were members therein , cor. . . . and therefore might as warantably admonish diotrephes as the church of colosse might archipus : coloss . . . and if nothing of publike concernment ought to be done or transacted without the joynt and mutuall accord or agreement , and common consent of the presbytry ; iohn the presbyter would not have transgressed so farr , as to take upon himselfe this authority over diotrephes to tell the church of his faults , and to say , he would remember him and sharply reprove him , and teach him to prate against the presbytry with malicious words , which belonged unto the court and common-councell of presbyters . but i shall have a just occasion to say more touching this matter , in the answer unto the third question , and therefore passing by the objection with his answer mentioned page . to the . unto its due place . i shall desire seriously to consider the doctors proof of his first proposition , which he laboureth first by producing such scriptures , as he conceiveth make for the manifestation of the truth , and from thence frames and formeth his arguments . thus mr knollys in way of reply speaketh to my argument concerning diotrephes and of his intention what he will do in the insuing discourse to all the other arguments . i have here set down his words at large , omitting only the greek and latin texts which he school-boy-like scribleth , to little other purpose than to shew his own vanity , and to perswade the ignorant people , that he is some-body in the greeke and latine tongue ( which kind of learning notwithstanding the most of his fraternity generally despise and contemne ) i have therefore omitted them , especially having learned this lesson from saint paul , cor. chap. . vers . . rather to speak five words to the understanding of the people , that i might teach others , then ten thousand words in an unknown tongue . and truly unlesse there be some controversie concerning the interpretation or about the text ( as there is not here ) i conceive it the greatest folly in the world ; writing in the vulgar tongue and for the common benefit of all men , to insert sentences either of greek or latin , except very varly ; for it but pudders the reader that is not skilled in the languages , neither do we finde that it was the custome either of the holy prophets , or any of the ancient greek or roman fathers in all their writings or sermons , to use any , but their vulgar tongue without it were very seldom and that with interpretation . i say therefore , those flashes being excepted i have punctually set down all that he had to say against any of my arguments both here and every where , that neither he nor any of his party may complain , that i had not set down their words in their full strength , and so might fall into the same condemnation with him , who hacketh and minseth my arguments at pleasure , picking and choosing what he thinks himself best able to deal with , either wholly omitting the other or slighting of them which is the ordinary method both of mr knollys , j. s. and my brother burton and all the independents , wherein they deal not fairly with me , nor ingenuously nor candidly with the people : for in so doing they delude them and meerly play the juglers . this large discourse of master knollys , if it be well weighed , hath but little substance in it , it consisting of absurdities and contraditions and flat denyalls of that which he often granteth . in breife , if the reader will but duly consider every passage of his answer , with whathe grants in the third and the . pages of his pamplet , he will speedily perceive , that whiles he labours to confute others , he gives a fatall blow to his own cause , and overthrowes that opinion which both he and all those of the congregationall way labour to maintaine , and withall by the examination of the particulars he will the better discerne into the futility of master knollys and the vanity of those of his party , that beleeve & take every word of his , for an oracle though it be never so distructive totheir own cause . the sum of this his answer is this , that i am mistaken in my comentary exposition and application of this place of scripture . these are his words . it will not be amisse therefore , in the first place to take notice what he denyeth in his answer , and what he affirmeth , with the reasons of both , that the reader may the more easily perceive the vanity of error and the force and efficacy of truth . first he denyeth that diotrephes would have had an absolvte jurisdiction within himself and have had his congregation independent , and that he was the first that opposed the presbyterian government , or that he had any particular congregation : he deneyeth also that saint iohn knew any court or common counsell of presbyters either classicall or synodicall to appeale to his time . the reasons of his denyals are these . first , because saith he , there is no mention made of any particular congregation diotrephes had . secondly , it is not declared what it was that saint iohn had writ unto the church in his epistle nor in any other scripture , except it were to receive those brethren which diotrephes would not receive and therfore , how saith god can the d● affirme that diotrephes asmed theypower to himself which belonged unto the colledge and councell of presbyters & c ? and to prove that diotrephes was not the first that opposed the presbyterian government , he saith , had he done so , then he should have been convented before them , which he was not ; and therefore he did not oppose a court or common councell of presbyters . besides saint iohn would then have wrot rather to the colledge of presbyters ( if they had been any such ) than to the church , or in writing to the church would rather have sent him a summons to appeare at some consistory , than to warne them to take heede of his evill , that they did not follow it , and doubtlesse he would have written thus . diotrephes loves to be a primate amongst you : therefore when the presbytery comes to keepe order , and to meet together in a court common councell , i will remember his deeds , and informe and complaine to the court that he prats against us with malicious words . now when neither of this was done by the presbytry , nor by saint ▪ iohn , it is manifest that diotrephes did not oppose the presbytry , and that saint iohn then knew not of any court or common councell of presbyters either classicall or synodicall to appeale to in his time . and then in the third place he putteth me upon the proofe of those appeales i made mention of page . affirming that i cannot make them good : and in the last place , he afferteth that saint iohn w●it to the church and particular congregation whereof diotrephes was a member , and that , that congregation had power to judge of him , and the reason of this his assertion , is , because saith he , this church had the same power over diotrephes , that the church of corinth and that of colosse had over their members . having thus briefly set down what master knollys both denies and affirmes with the reasons of each , i shall now answer to every severall branch in order ; and if i be the more large in my reply , i crave pardon , in regard it is not only a businesse of publicke concernment and about the principle question now in debate , but that it will give the more light to the wholo following discourse . for answer therefore to his reason of my mistake , in my commentary exposition and application of that place of scripture viz : that there is no mention made of any particular congregation that diotrephes had , i say , there was no neede of making any mention of it : for if there were many presbyters in all the primative and apostolicall churches , and in that church by name in which diotrephes was presbyter as it is evident out of all the places above quoted as out of the . of the acts and the . and . and . of the same booke and the epistle of paul to tit. chap. . ver . . and the . epist . o● pet. chap . ver . . . . and the . of the heb. and saint iames the . and the . epistle of saint iohn which master knollys himself acknowledgeth and if it be also apparently evident from all those severall scriptures , ( as it is ) that those presbyters were fixed with in their particular jurisdictions , with a speciall charge given them in common , to looke unto the flocks committed unto their charge , and to feede the church of god which he had redeemed with his precious blood , which word feede includes the keys , to wit , the power of order and preaching and the authority of jurisdiction and rule , and from the which charge they were not to depart , as too too many of the independent ministers now amongst us dayly do , leaving the poore sheepe in the wildernesse : i say when all these things are evident out of the holy scripture it necessarily followeth , when diotrephes was an elder and presbyter in that church saint iohn writ unto , which master knollys confesseth , that he had there his particular congregation , and therfore there was no neede of making any mention of it : for very common reason will dictate thus much , to any man , that if any great grasier have ten or twelve thousand sheepe and many severall walks and places of pasturage to feed them in , and hath severall pastours to looke unto them all , as not a few shephards can feede ten or twelue thousands sheepe , and gives them all a charge in common of looking to his sheepe and feeding them , although all those severall pastours are to have a generall care of all those sheep that have his marke upon them , and that are within the limits of his severall walks and grasing places , yet it is to be understood , that every one of them hath his severall flocke committed to him in speciall for he must not be idle , over the which he is to have the particular inspection and care for the well ordering of it , with this limitation , that he may not wrong the flocke , or do any thing contrary unto his masters pleasure , or to the dammage or prejudice of his other fellow pastours or their flocke : all this i say , good reason will dictate to any rationall man , and dayly experience will confirme it . in the same manner things were ordered , in the primitive and apostolicall churches , all whose elders and pastours in them , had the charge of the severall flocks committed to them in common , all the which they were to governe communi consilio presbyterorum as it is by all the independents themselves confest : for all those churches were aristocratically and presbyterianly governed : and therefore according to the wisdome and common councell of their elders , this presbyter had the charge of the sheepe of such a ward or walke committed unto his care ; and that elder had such a circuit committed unto his charge , and a third elder had such a precinct committed to his cure , and so of the rest , with this proviso alwayes , that all things of publicke concernment , and that tended to the common good both of sheep and pastours should be ordered by the joynt and common councell of the severall and respective presbyters in an orderly and well regulated way : for all things in the church were to be done in order and decency and uniformitie which could never have been , if every pastour and presbyter and every particular congregation under them severally would have governed as pleased themselves , without any reference to the colledge or common counsell of all the presbyters , which was the failing of diotrephes here , for which he was greatly blam'd by saint iohn . and that all those churches were to be governed by their severall presbytries , and that the people were not to intermeddle with the government of them master knollys himselfe in the third page of his pamphlet and in the eleventh of the same doth accord , who citing my words in my introduction to my booke deduceth from them foure conclusions , which i shall by and by set downe after i have related the grounds of them . before ( saith he ) the doctor comes to proove his four particular propositions , he saith it will not be amisse in generall to take notice that all the churches we read of in the new testament were aristocratically and presbyterially governed , and were all dependent upon the severall presbyters , and produceth divers places of scripture to prove the same , and two sheets are spent wholly in proving thereof , from the page to the . these words mr knollys quoteth out of my book . now hear his answer . all which ( saith he ) should it be granted , onely proves . first , that in every city or church there was a presbytery , for they ordained them elders in every church , act. . that thou ordain elders city by city , tit. . v. . secondly , that as there were apostles and elders in the church of jerusalem , so there were elders , in the church of ephesus acts the . ver . . and in the church of corinth and in the church of galatia and philippy , &c. thirdly , that those severall churches were dependent , upon their several presbyteries , and they were to obey them who had the rule over them , hebr. . . . . who were their guids , obey your guids . fourthly , that this presbyterian church government god hath appointed as his ordinance to be continu'd to the end of the world , the which whosoever resisteth , resisteth the ordinance of god. these are the foure conclusions master knolleys gathereth out of my arguments , but with all adds , saying , that all this doth not prove , that this presbyterian church government is dependent upon a supreame judicature , to the decrees of which they must submit themselves and their churches . this saith mr. knollys doth not follow ; but of that in its due place . in the mean time it will be much to the purpose , a little to consider his expressions . all which saith he ) should it be granted proves : first , &c. to wit , the four conclusions now layd down in this place , i intreat the reader to behold the vanity of the man , in so speaking , all which sh●uld ●t be granted , as if he did me a great courtesie and favour to yeeld unto me , that which the holy scripture in ex●resse wo●ds declareth o be the will and pleasure of god and that which i had out of the blessed word of truth sufficiently ev need , and which no man can deny , except he will deny the scripture and word of god which hath perspicuously and in fo mall termes set own , that there was a colledge & presbyte ie of elders , orda ned and constituted in very church or city who were to have the rule over the people in their severall congre●ations , within their ●r●cin ●s which m knollys himself consenteth unto , as is evident by his conclusions . so that if ever there had been any time of denying or not granting , that all the churches of the new iestament were all ar●stocratically and presbyterianly to be govern'd , and were so many severall eccle a●●icall corpo ations , and that all those scriptures i had produced for the proof of the same , had not been rightly applyed and alleadged , now had been the time ( when this businesse was in question and agitation ) for mr knollys to have shewen his skill and to have produced the reasons of his dislike and gain-saying , but when he confirmed what i proved , as is manifest from his four conclusions it is a great folly in the man , to say , all which should it be granted , when he himselfe acknowledgeth as much , and in expresse terms in the eleventh page of his book hath these words ; it is not denyed ( saith he ) by the brethren , ( meaning the independents ) that the presbyters in all churches , were the men in the government of the churches , in which they were elders : these are his own words , by which he consen●s to that i had written to be true , to wit , that all the churches of the new testament were all aristocratically to be governed , that is , that all the particular congregations under the severall presbyters were to be moderated and regulated communi consilio presbyteram : so that if every congregat on and particular assembly , then the pastor and elder also of that congregation , as being but a chie●e member of it , is to be ordered and governed by the joynt and common councell of the whole colledge of presbyters , and that by mr knollys his own concession from which grant of his , i shall now likewise deduce these ensuing conclusions , which will necessarily follow out of his words , and all of them fatall to his own principles , and to the opinion of those of the congregationall way . the first , that the people are wholly excluded from government in the church ; for saith he , it is not denyed by the brethren , that the presbyters in all churches , were the men in government of the churches , in which they were elders : so that the people and church though presbyterated ( as they speak ) have not the government in their hands , as indeed they have not , as never having received the keyes , nor never having been made stewards of the church , nor joyned in commission with the elders , and therefore they can never either receive in members , or cast out offenders ; for all these are acts of government and belong onely to the rulers of the church , whom the people are ever to obey in the lord , as he granteth , and by this he overthrows all that which afterward he affirms , that the church or congregation of which diotrephes was an elder , had power over him ; and this is the first conclusion , that of necessity followeth out of mr knollys his words ; but more of this in the sequell of this discourse . the second conclusion that follows out of his words is this that the government was not put into the hands of any one elder with his congregation , but into the hands of many elders , that is , into the hands of the whole presbytery , to wit , the court or colledge of presbyters ; so that they , and they only , joyntly and together , had the power , both to question , convent and censure ; for m. knollys saith , it is not denyed by the brethren , but that the presbyters in al churches were the men in the government : according to that of s. john if i come , i will remember his deeds which he doth prating against us . so that whosoever shall , diotrephes like , indeavour to alter this government , and assume it to themselves from the other elders and from the presbyters , or to invest the people with it , or joyn them in commission with the elders , or to arrogate unto themselves or to their particular congregations , an absolute jurisdiction within themselves , and an independency from them ; and shall go about to disgrace and prate against the presbyters , and labour to bring them into the hatred of the people , and shall take this liberty at pleasure , to cast out whom they will out of their congregations , or to bring in whom they please upon their owne tearmes and conditions , and exercise an absolute lordly dominion amongst themselves over their congregations and the severall members in them , all such are guilty of diotrephes his sinne , and offend in like manner , and are equally to be blamed as assumers unto themselvs of that power which only belongeth to the presbytery ; now when all the independents are guilty of this crime , they may justly with diotrephes be censurd : and this is the second conclusion that necessarily followeth from mr. knollys his words . the third is this , that there were many congregations in all the primitive churches , and yet made all of them within their severall precincts and jurisdictions but one church ; for so it was here in the church that saint iohn writeth unto , where there were many elders as master knollys confesseth , in the which every elder had his particular congregation as well as diotrephes , for they were no way inferiour to him ; so that , if he had his particular congregation they each of them severally had their congregations likewise , and yet they were all of them to be governed and ruled communi consilio presbyterorum , which kind of government diotrephes opposing , or refusing obedience unto , and affecting a supremacy and jurisdiction to himselfe and his congregation independent from the presbytery , was justly blamed by the apostle saint iohn , in that he prated against the presbyters with malicious words . so that by all that i have now said , these three positions are clearely manifest which master knollys denyeth , viz : the first , that diotrephes had a particular congregation . the second that he affected an absolute jurisdicton within himselfe and to have his congregation independent , and that he was the first that opposed the presbyterian government ; for we never read of any that prated malicious words against the presbyterie before . the third that the church that saint iohn writ unto , was governed by the common counsell of the presbytery at that time , and that saint iohn did then acknowledge a court and common councell of presbyters both classicall and synodicall to appeale unto , all which master knollys notwithstanding doth peremptorily deny . but for the fuller elucidation of the truth , i will first make all these propositions good from master knollys his own words in this his answer , and then i will prove those severall appeales i made mention of page . and after that , evidently evince that the people and congregation in any church have not power to judge their ministers , and that it is a meare babble in m. knollys to say , that if nothing of publicke concernment were to be done without the joynt consent of the presbytery , that then saint iohn the presbyter would not have transgressed so farre as to take upon him this authority over diotrephes , to tell the church of his faults &c. all these things i will methodically handle , and then go on to answer whatsoever master knollys hath to say to all my other arguments in their due places . and for proofe , that diotrephes had a particular congregation , which master knollys saith there was no mention of , waving the reasons above specified , from that nigh relation that is betweene a pastor and a flocke , which is so much urged by all the independents , i say waving all those reasons , i will make use of master knollys his owne words , for it may be , he will beleeve himselfe , and perhaps his disciples and followers and those of the congregationall way will give more credit to him , whom they accompt very learned , then to any thing i can produce out of the holy scripture : and if they will duly consider and ponder his expression they will then perceive not only his errors , but how palpably he everywhere contradicteth himselfe and woundeth their cause , and everteth their opinion , whiles he laboureth with all his power to maintaine and defend it . diotrephes ( saith he ) opposed the brethren and forbad them that would have received them , yea and cast them out ( ver . . ) of the church ; to wit , excommunicated them ; but doth it hereby appear ( saith he ) that diotrephes would have his congregation independent ? and have an absolute jurisdiction within it selfe ? n● ( saith he ) but , diotrephes would lord it over the church , and have the preeminency above his brethren , whether fellow elders or fellow saints . by the way , take notice , that in master knollys his opinion , diotrephes was a saint , saint diotrephes therfore let him be even such another saint as himselfe and his brethren are . diotrephes ( saith he ) loving the primacy amongst them , would be the primate and metropolitan of the church , and have the preeminency of all the presbyters in it , and brethren of it . and why therefore should the doctor marvell that his brethren should now urge this place against the court of preshyters ? thus master knollys while he seemes to answer , most maliciously and wickedly calumniates his brethren and labours to perswade the world that the presbyters of our times are like diotrephes , in affecting supremacy over their fellow presbyters and over the churches ; and all this to inrage the people against them , when it is they themselves , that would bring all men under their slavery , and have an absolute authority and jurisdiction independent in their severall congregations within themselves , which was the sinne of diotrephes . but out of master knollys his words , it appeareth that diotrephes had a particular congregation : for church and congregation are synonimaes in his dialect , which is yet more clearely evident from his words page the . which are these : therefore ( saith he ) the apostle writs to the church or particular congregation , whereof diotrephes was a member and an elder , who he knew had power to judge him . these are master knollys formall expressions ; out of all which it doth now evidently appeare , that there were many presbyters and many congregations in that church saint iohn writeth unto , and that diotrophes had his particular congregation amongst them ; for so master knollys doth in expresse termes acknowledge , and in so speaking contradicts himselfe , and vindicates me from the error he accused me of , who affirmed , i was much mistaken in my commentary exposition and application of that place , saying there was no mention made of any particular congregation diotrephes had , and yet here he asserteth that saint iohn writ to the church or particular congregation , whereof diotrephes was a member and an elder : so that he hath done my worke for me once and again , and made himselfe guiltie of that fault he charged me with page and page . by which all men may see not only the contentiousnesse and restlesnesse of the creatures spirit , and the folly of the man who contradicteth himselfe at every hand , but may also gather that that church consisted of many congregations , all the which made but one church within its precinct , and was to be governed by the joynt consent and common counsell of the presbyterie ; and that diotrephes aspiring to the primacy amongst them and seeking to stand singular by himselfe with his congregation , and to be independent , and to have no relation or reference to the presbyters of that church , became an offender by it , and was therefore severely reproved by saint iohn for his so doing , in opposing his brethren in taking in and casting out of what members he pleased , by his sole and absolute authority ; all which mr knollys accordeth to : whether therefore this were not to make his congregation independent , and whether diotrephes was not the first that opposed the presbyterian government , and affronted a court and common ▪ councell of presbyters ( seeing we read of none that did these things before him ) and whether those that now seek to establish an absolute jurisdiction in every congregation within themselves independent , be not rather like diotrephes than those godly ministers that desire the government in common according to gods holy word , i leave it to the judgement of the learned to consider ; and whether or no mr knollys doth not palpably contradict himselfe in all this his discourse : for he acknowledgeth that diotrephes had his particular congregation and opposed the presbyters in it , and that he did evill in usurping authority over the church and those brethren he cast out : and yet notwithstanding he said it was more then he knew , or i could prove . whether this therefore be not to contradict himself and to say and unsay and meerly to trifle , i leave to the judgement of all intelligible men . i conceive that all men that are but of ordinary capacity , when they shall well consider my argument and mr knollys his reply unto it , will say ▪ that diotrephes assumed that power to himselfe , which belonged to the colledge and councell of presbyters ; for if he had not bin a transgressour , and an offender against saint iohn and the other presbyters , the apostle would never have said , wherefore if i come ▪ i will remember his deeds which he doth , prating against us with malicious wordes , &c. so that by us there , must necessarily be understood , saint john himselfe and the other presbyters ; for he includes himselfe in the number of those that diotrephes prated against and opposed . now saint john was an elder , for so he calleth himselfe , and mr knollys acknowledgeth it , and confesseth also that there were many more elders in that church , and against all those did diotrephes prate with malicious words in opposition to their authority , which mr knollys doth not gain-say , yea he affirmrth it , that diotrephes would lord it over the church , and have the preeminency above his brethren , whether fellow-elders or fellow-saints , he would be primate , saith he , and metropolitan of the church , and have the preeminency of all the presbyters in it , and brethren of it . doth it not then sufficiently appear from mr knollys his own words , that diotrephes assumed that power to himselfe , that belonged to the colledge and councell of presbyters , and that he was the first that opposed the presbyterian government , and that affronted the common-councell of presbyters ? without speaking of malicious words against them , & lording it over the church and taking in and casting out of members and ruling after an arbitrary way , and with a sole power and authority within himselfe in his congregation , and violating that order of government god had established in that church , be not in mr knollys ▪ and those of his parties judgement , to assume that authority to himselfe that belonged unto the councell of presbyters , and openly to oppose the presbyterian government , and to affront all the presbyters which were ridiculous in any man to affirme ? i am confident all intelligible christians will say , there was never any opposition of any court or councell of presbyters , if this were not ; and yet mr knollys saith it is more then he knoweth or i can prove , that diotrephes assumed that power to himselfe that belonged unto the colledge of presbyters , or that he opposed the presbyterian government , and yet acknowledgeth the thing in formall words ; whether therefore he doth not again and again contradict himselfe and confirme my argument and fight against his own opinion , i leave it to the judgement of the learned . i shall also desire the reader seriously to consider with himselfe , whether these words of saint iohn , wherfore if i come , saith he , i will remember his deeds which he doth , prating against us with malicious words , do not necessarily inferre , that there was a court and common-councell of presbyters in that church to appeal , unto in saint iohns time ? for to what purpose otherwise should st. iohn have said , if i come , i will remember his deeds , if there had bin no power and authority in that church to have called diotrephes to an accompt and to have punished and censured him ? but , saith mr knollys ; if diotrephes had affronted the court and common-councell of presbyters , why was he not convented before them ? surely the apostle and elder saint john , would rather have writ to the colledge of presbyters ( if there had bin any such ) than to the church , and would rather have sent him a summons to appear at some consistory , and would have writ thus , diotrephes loves to be a primate among you ; wherefore when the presbytry come to keep order and to meet together in a councell , i will remember his deeds and informe against him that he pra●e● against us with malicious words ; but the apostle did not know of any such court or councell of presbyters to appeal unto . thus mr knollys triflingly cavilleth : as if saint iohn and the presbyters had been all ignorant of their duty , and as if in writing unto the church , saint iohn did not in that write to the presbyters in it also , as well as christ writing unto the seven churches and in sending unto them did not also write unto the angels and presbyters in them , when we learne from all those epistles and from the holy scripture that the government of all those seven churches , as of all the apostolicall churches through the world , lay only on the presbyters shoulders , which mr knollys also assenteth unto , saying page . that it is not denyed by the brethren , that the presbyters in all churches , were the men in the government of the churches in which they were elders . so that it cannot be denied but in his writting to the church , he writ unto the presbyters principally who were the officers in it and the cheife members of it , and knew very well that there was a court of presbyters in that church , who would in convenient time have called diotrephes to an accompt , though saint iohn had never come thither ; but he signifying that when he came he would remember his deeds , made them retard their proceeding against him , for a time , that he being a fellow-presbyter with them ( as peter was , with those presbyters he writs unto epistle pet. chap. . ) might have the hearing of the cause amongst the other presbyters ; all which sufficiently confirmeth that saint iohn did acknowledge a common councell of presbyters in that church to appeale unto . and therefore all master knollys his whibling questions are vaine and meerely to delude the people : for what man is there so stupid or so unexperienced in matters of government , or but understands the practice of our times in every corporation , or committee , through the kingdome , that knowes not if any alderman of any corporation , or any commissioner of any committee should affect a particular domination to himselfe over his fellow-aldermen or commissioners , or over the people that were under their charge , whenas they are by their charters and commissions , to governe their several corporations , hundreds , rapes , ridings or wapentaks by the common consent , and joynt counsell and aggreement of them all , so that no order made without their combined authority or the joynt consent of them all , or the major part of them , should be binding and of force , i say , who doth not know , that if any of those aldermen or commissioners contrary unto their charter or commission should not onely assume unto himself a particular power of ruling and ordering things by himselfe , and of giving lawes unto others and in bringing in or putting out , either in the corporation or committee , whom they pleased ; and should also use disgracefull words against their fellow-aldermen or commissioners , that any either alderman or commissioner doing any of these things , doth not oppose the corporation & committee with the commissioners in them , and by that offend against their government , and deserveth thereby severely to be punished ? and who doth not likewise know , that if either any of the aldermen or any of the commissioners should understand of this their disorderly carriage , and should informe the corporation or committee of it by letters , and say , that when he came he would remember his deeds , by these his expressions doth not acknowledge likewise that there is both in the corporation and committee a standing court , in which there was power at all times for the punishing and censuring of any such offender ? i am most assured that he will so conclude that there is a court there , and withall will say , that this or that commissioners information doth no way impeach or hinder the proceedings of that court , or minorise its power , but that it may go on to censure such as shall offend against their authority , if it can be proved by others , though that commissioner that informed against him should not be present . and even so it was in the church saint john writ unto , it had a court , and power within it selfe of proceeding against diotrephes , and would have used it against him , whether s. iohn had come or no , although we may suppose that they did not proceed against him till saint iohn came : yea , i shall make it good out of mr knollys his words that there was a court in that church . but by this , i say , it appeareth that saint iohn knew very well that there was a court or councell of presbyters to appeal unto in his time , in that church , though mr knollys affirmeth the contrary , peremptorily asserting that s. iohn knew no such court to appeal to , and that i cannot prove any such appeals . but it is ordinary with m. knollys to confute the holy scriptures , and to contradict himself as he doth both here and in all other of his answers , as in their due places we shall see . for what christian ever with deliberation did read the scripture , that can beleeve that st. iohn could be ignorant that there was a court and presbytry in every church , when m. knollys himself acknowledgeth it ? without doubt saint iohn knew the government that was then established in all churches , as well as mr knollys . he could not be ignorant what government god had appointed & established in every church which was a presbytery ( as appeareth from all the places above quoted ) which was a court , to wit , a company of officers in every church armed with power & authority from god himself within their severall presbytries to order , rule and govern the people under them , and to convent any offender before them and to proceed against him by censure and punishment : if the crime layd against him were sufficiently proved , and that the people under them were to yeild obedience unto them in the lord , such a power was every presbytery invested with through all the apostolicall churches ; and this mr knollys hath acknowledged in divers places in this his pamphlet , & in this his very answer concerning diotrephes , as we shall see by and by . and all this s. iohn could not be ignorant of , and that in the church of ierusalem , in which hee was both a pastor and a member , that the presbytery ruled there , and that all the people made their addresses ( as well for the good of their soules , as for the better rectifying of abuses ) to the apostles and presbyters of that church , and appealed alwayes unto them , and never applyed themselves unto the people or the multitude , as we may see in these particulars : as , first , when they were pricked in their hearts , they applied themselves unto the apostles for direction , saying , men and brethren what shall we do ? acts . they went not to the church or people , but to the apostles , knowing that the ministers were their guides , and that they were to be directed by them , and that they were bound to obey them . and so in the fact of ananias and saphira his wife , when they had purloyned the goods of the church ; for whereas it was ordered and agreed upon by common consent that the price of those possessions that were sold should be layd down at the apostles feet , and that distribution should be made unto every man according as he had need ; contrary to this order ananias kept back part of the price , saphira his wife also being privy to it : hereupon the people appeal unto the apostles in whose hands the government then lay , and who had power to censure and punish them , as they did for that their delinquency , as it is to be seen acts the . they went not to the people and church , but applyed themselves to the presbytery ; and of this proceeding saint john was not ignorant . again when the widdowes were neglected in the daily ministration , for the taking away of this abuse , they appealed unto the apostles , as we may see in the sixt of the acts ( and not unto the church or people ) who ordered that businesse , and determined the controversie amongst them , to which the people assented . this also saint iohn was not ignorant of : and he knew very well that the presbytery in ierusalem and all other churches had power to send any of the apostles or their other ministers into any other place to preach , or upon any message , as we may see it acts the ▪ and acts , & . for the presbytery of ierusalem sent peter and iohn to the city of samaria to preach amongst the people there , which they could not have done except the presbitry had had power and authority in their hands over thē ; we see also the same in the church of antioch , where they sent paul and barnabas and their ministers to the presbitry at ierusalem , & the presbitry of ierusalem they likewise sent their decrees by their ministers through all cities and churches , which they could not have done , had they not had authority over the ministers . again s. iohn knew very well that the power of admitting of members lay not in the peoples hands ; for we read acts the . when paul came to ierusalem and assayed to joyn himself to the disciples , and that they being affraid of him , & believing not that he was a disciple , st paul appeals from them to the presbytery of the apostles in whose hands the government lay ; and declaring unto them how matters were , they admitted him into fellowship with them , without the consent of the people & their good liking , for the government did not belong unto them . all these proceedings saint iohn knew very well , and therefore could not be ignorant that there was a court and councell to appeal to in all churches : yea saint iohn knew also that the presbytry of ierusalem had power and authority over any of the apostles , and did upon any occasion convent them before them as we may see in the . chap. and . where peter was called before the presbytery for going in to the gentiles , and was therefore to give an accompt of his actions there , which he did ; all with shews there was there a standing court : and so in the . chapter the presbytry gave saint paul an order and direction how to behave himself toward the weak ones ; which he followed ; all which shewes that they only had the power in their hands , and that there was a court there , and that it belonged not to the people ; all these things , i say , s. iohn was not ignorant of , & therfore knew very well that in that church also where diotrephes was a presbyter , there was a court and common-councell of presbyters to appeal unto , or else he would never have said , if i come i will remember his deeds . but why should i spend time in proving that which to any understanding man is as evident a nd clear as almost any other truth in the holy scripture ? especially when mr knollys hath proved it himself in formall words in many places in this his answer ; for he confesseth that there was a presbytery established in every church , and that the government of those churches was put into the presbyters hands , and that the people were to obey those presbyters as their guides ; and in expresse termes page the seventh saith , therefore the apostle writes to the church or particular congregation whereof diotrephes was a member and an elder , who he knew had power to judge him , as well as the church or particular congregation of corinth had power to judge them that were members therein , cor. . . . and therefore might as warrantably admonish diotrephes , as the church of colosse might archippus coloss . . verse . in these words , he confesseth that saint iohn knew that the church whereof diotrephes was a member and presbyter , had power to judg him ; which doth necessarily infer that there was at that time a court there ; for judgement and censure and inflicting of punishment is the act of a court or magistracy and of those that are in authority and armed with power ; besides for further illustration of his meaning , he saith that the church saint iohn writ unto , had the same power over its members that the church of corinth had over its members : now all men that have read the first and second e●istle of paul to the corinthians , know very well that there was a court in the church of corinth with plenary authority from christ himselfe , both to convent and censure , and that with the severest punishment those that did publikely scandalize the gospell , as is evident by the excommunication of the incestuous person ; now if that church that st. iohn writ unto were equall in power to that of corinth , and that of colosse , and to all the other apostolicall churches , as mr knollys confesseth and laboureth to prove ; then these conclusions will necessarily follow from his argumentations . the first , that saint iohn could not be ignorant that there was a court and common-councell of presbyters in that church to appeal unto ; for mr knollys saith , that saint john knew that that church had power to judge diotrephes , and therefore in this contradicteth himselfe ; for in the sixth page he affirmed that saint iohn knew not any such court . ly , it follows that there was an uniformity of government in all the apostolicall and primitive churches : which wholy overthroweth the tenent of many of the independents who hold the contrary ; so that one church had not one manner of government , and another church another manner of government peculiar unto it selfe , and distinct from the other ; but they were all governed alike by their severall presbyteryes , and had equall authority and power within their severall precincts , as the church at ierusalem , ephesus , corinth , in all which there were many congregations , and yet all of them made but each of them a particular church within their respective jurisdictions , and were all to be governed by the joynt consent of there severall presbytries . and lastly , that this order of government was to be perpetuated to the end of the world , which when saint diotrephes laboured to violate in assuming it to himselfe and his congregation , both hee and all these that follow his steps , deserve severely to be punished for it , as prevaricators against both precept and example of all well ordered churches and christians . and this shall suffice to have replyed by way of answer to what mr knollys had to say for proofe that saint iohn knew not of any court or common-councell of presbyters , either classicall or synodicall , to appeal unto in his time . and now i come to make good those appeals i made mention of page . which mr knollys thinketh a thing impossible for me to do ; to wit , that every particular man , as well as any assembly or congregation , may have their appeal to the presbytery of their precinct , hundred or division under whose jurisdiction they were ; and if they finde themselves wronged there , then they have appeales to some other higher presbytery or councell of divines for reliefe and justice . these appeales master knollys saith i cannot make good to be according to the scripture of truth , although the having recourse by appeales , from inferiors to superiors and from one court to another , is so evident by the very light of nature , and approved of by the practice of all nations and churches in all ages , and is also so apparent by the holy scriptures both of the old and new testament , as there is scarce any truth more obvious to all understanding men ; yet master knollys peremptorily asserteth , that they cannot be made good out of the scriptures of truth ; so that it is manifest , to all men , that be there any truth never so perspicuous , he is resolved to beleeve nothing but what he conceiveth to be according to the scripture of truth . therefore for the gratifying of master knollys , and all such as with candour and ingenuity and without any prejudice shall reade the insuing lines , i shall in this place adde something more fully and distinctly to that which i spake in the foregoing page for the proofe of those appeales i mentioned page . and sufficiently evince , they are warranted by the word of truth : and for that purpose , i shall first produce the authority of holy scriptures and bring forth some presidents out of the unerring word for the confirmation of the same ; and then i shall also ratifie the use of appeales by reasons and from the practice of all ages in all nations . and all this i shall the more willingly do in this place , although it is done againe and againe in this treatise ; and onely because master knollys affirmeth that i cannot make good that appeales be according to the scripture of truth . and for proofe ofthis , i will begin with that of our saviour matth. vers . . wherefore ( saith he ) if thy brother shall trespasse against thee , go and tell him of his fault betweene thee and him alone , &c. but if he heare thee not , appeale higher to two or three more : and if he shall neglect to heare them , appeale yet higher , tell it then unto the church , that is to the court of presbyters in that precinct . so that from this place it is evident , that appeales are warranted by the word of truth ; for truth it self , hath taught us the doctrine of appeals . and for presidents of appeales there are many in the new-testament , to say nothing of the old. to begin with that in the . of the acts which we finde recorded after christ's ascension in the questioning of ananias and saphira , whereas by conjoynt argrement it was appointed and ordered amongst them , that all things should be common , and that selling their possessions , they should bring the price of them and lay it also at the apostles feet ; which very expression signifieth and denoteth what great authority and power the apostles and presbyters in the church of jerusalem were then in , and sufficiently declares that there was a court there , as all the carriage of that businesse doth abundantly prove . i say therefore , when they had made such an order by common consent , and when it was found out that ananias and saphira his wife had not dealt faithfully in that businesse , nor according to publike agreement , but had consented together to deceive their brethren , and by that had scandalized the gospel , the church or people for the redressing of this abuse , take not the matter into their owne hands , nor challenge not any power unto themselves for the punishing of ananias and saphira , as well knowing their place then , and that the government did not belong unto them , but to the elders and rulers over them ; they appeale therefore unto the apostles and make their complaint unto them , and exhibit their articles against ananias and saphira , as both guilty of the same crime , whereupon they were convented before the apostles as delinquents ; peter then being there president and chiefe judge , and finding them guilty ▪ sentenced them both , from god himselfe , and punished them for their sinne with death ; by which we may take notice not onely of an appeale , but that there was a standing court of presbyters in jerusalem and that they had in it plenary power from christ for the tryall and punishing of all offenders and of casting them out of the church , if scandalous , as well as the church of corinth ; and it stands with all reason ; for jerusalem was the mother church , and therefore was inferior to none of the daughter-churches and to this court of presbyters were all appeales ever to be made by the people of that precinct ; as this one instance doth sufficiently declare . and that other president in the . of the acts where we have a second appeale upon an other publike scandall , which was the neglect of their widdowes in the daily ministration where they applyed themselves unto the apostles ; for the particular congregations assumed not the authority into their hands of redressing the abuse , nor challenged not any right to the government , but appealed unto the apostles for remedy , who ordered that whole businesse by joynt consent , to which all the people willingly submitted themselves as it is at large to be seene in the sixt chapter of the acts. the third appeale we finde acts the ninth , where paul assaying to joyne himself to the disciples , and they being afraid of him , and doubting whether he were a beleever , saint paul forth with appeals from them to the apostles , who he knew had the authority in their hands , and making knowne his cause unto them , they forthwith admitted him into church-fellow-ship with them without the consent of the people , who indeed had nothing to do , either in the admitting of members of casting of them out ; and therefore they allowed of the appeale of saint paul , to teach all men whether to fly , to wit the to presbytery , if they be injured by the people or debard from any church-priviledge by them , for they only are the stewards of the church and have the keys of the kingdom of heaven to open and shut the doores to whom they shall thinke fit , or unworthy ; and this is the place of the presbyters , and not of the people : for they are injoyned to obey their guids and to submit themselves in the lord to what they order and appoint according to the word of god. here we have three presidents of appeales in the mother-church of ierusalem to the presbytery upon any abuse , so that by the mouth of their witnesses out of the word of truth this truth of appeales is sufficiently confirmed ; and that the presbytery at ierusalem had plenary power over the very apostles and could call them at any time to an accompt , is manifest from the eleventh of the acts where peter was convented & questionedbefore them and was forced to give an accompt of his going in to the gentiles and preaching unto them , which he willingly y●elded unto , knowing it was their place to question any ; yea the presbytery in every church could send the very apostles & ministers to preach in any place or city or upon any message , as we see they sent peter and iohn to samaria , and the church of antioch sent paul and barnabas with other ministers to the presbytery of ierusalem , as is evident acts the . and acts . and therefore all these examples sufficiently prove that all the people of every church made their appeales to their severall presbyteries , if there arose any controversies and abuses among themselves : and if there arose any difference between church , and church , or betweene presbytery and presbyterie about any points of doctrine or religion , then they made their appeales for the determining of those controversies to councells and synods , as we may see it acts the . and this is one of gods ordinances as the independents themselves doe acknowledge . so that for the doctrine of appeales it is so cleare that all the learned and judicious cannot doubt of it ; and i am most assured that those that shall but with due deliberation seriously examine the scriptures above quoted and those that follow in this discourse , for the confirmation of the same truth , will wonder that any man that pretends to learning as master knollys doth , should ever dare say , that appeales cannot be made good to be according to the scripture of truth , whereas there is almost no truth in the holy scripture more cleare and evident than this of appeales . yea this method of dealing and manner of handling of businesses of publike offences and scandals , and for the redressing of them , is ratified by the very light and law of nature , as we may reade in all the governments under the very heathens , and paul made use of it , by appealing from inferiour courts to caesars tribunall . and i shall never be brought by all the arte and wit of man to beleeve , that christ hath left his church under the new testament in a worse condition then it was under the old , where we know they had appeales from one court to another . nay if christians now , had not the liberty of appeales in matters of conscience and religion , they should be inferior to the pagan nations ; and surely christ hath not left his church which is his kingdom , in a worse condition then either the iewish or ethnicke kingdomes were , and therefore by all reason besides the testimony of christ matth. the . and besides the presidents i produced out of the word of god to confirme appeales , the lawfulnesse of appeales is sufficiently established and ratified . so that i hope that which i have now briefly set downe , may satisfie any rationall man. but before i go on to prove that the people or church have not power to judge their ministers , which is the last thing i undertake to make good . i must say something by way of answer to a vaine and frivolous cavill of master knollys , which is this . if the doctor can prove these appeales , ( saith he ) i aske him whether that higher presbytery or councell of divines , be not as independent as the brethren and their churches against whom the doctor hath written : and if so , then such a high presbytery or councell of divines , is not gods ordinance by the doctors own confession and affirmation . the very reading of this fond cavill had been enough for the confutation of it to any solid man : and truly had not i to deale with such a trifling creature as he is in serious businesse , who compts every word he scribleth an oracle , i would have passed by it with silence , as being nothing to the question between us , and as little to his purpose as all his other wrangling is , except it be to declare to all men , that he knoweth not his owne principles nor no good learning . but for answer , all such as know any thing in the controversie betweene us and the independents , know that it is my opinion and settled beleefe , that all churches and councels are to depend upon the word of god , and to be ruled and ordered in all their proceedings and governments according to the direction of the same : an angel from heaven is not be heard that speaks not according to the written word gal. . and this word hath directed us to the law and to the testimony , isay . and proclamed all men that speak not according to that , to be in darknesse ; and therefore according to this my opinion , no church or councell in the world is independent ; and therfore all such churches and councels as have not either precept or example for their proceedings in the ordering and governing of them , out of the word of god , but follow their own vaine and idle phantasies and affect independency , in my opinion they in so ordering their churches do not according to gods ordinances . now when the independent governments are such , they are their own inventions ; and that government only of the presbyters , is gods ordinance , as having both precept and presidents for it in gods word , upon which they depend ; and this is my opinion , and not that which master knollys would grollishly put upon me ; and this shall suffice for answer to that peece of non-sense of his . and now i come to the last branch of his answer , and that which i undertooke to make good and prove , viz. that the people and congregation in any church have not power to judge their ministers , which master knollys affirmeth they have , and for instance produceth the church of corinth and that of colosse , understanding by church the people , who he saith had power over the members , miserably mistaking himself and abusing the ignorant and simple soules by it , as will by and by appeare to those that can discerne things that differ or are but a little acquainted in matters of government , either ecclesiasticall or civill . for if men do once but rightly understand what a church is according to the discription of a church as it is laid down in the new-testament , and consider withall of the parts and members of that church which by saint paul is compared to the body of a man : they will easily perceive , that the governors and rulers are compared unto the head and all the noble parts of the body , as to the eyes , eares hands &c. which are to guide and governe all the other members in the body , and that all the other members under them are to be ordered and ruled by the head and other more noble parts , and are to follow their direction ; so that it is in the church of god , as it is in the body of man , some are to rule , and others to be ruled in it and whose place it is ever to obey : for none of the members of the body leave their stations , unlesse they by violence be cut off , as all rationall creatures do very well know . for the head is ever the head , the eye is ever the eye , the eare is ever the eare , and the hand is ever the hand , &c. for saint paul saith cor. . vers . . now yee are the body of christ , and members in particular . and god hath set some in the church , first apostles , secondly prophets , thirdly teachers , after that miracles , then gifts of healing , helps in government , diversities of tongues ; are all apostles ? are all prophets ? are all teachers ? &c intimating that the apostles , and prophets and teachers , and helps in government in the church , every of them keepes their stations , to wit , they that are once apostles , teachers or governors , doe continue in the church in their severall places , ever so to be , and never lose their places , but alwayes to the day of their death , remaine and continue still to be apostles , prophets , teachers and rulers , according to that in the fourth of the ephesians vers . . where saint paul saith ▪ he gave some apostles , and some prophets , and some evangelists and some pastors and teachers for the perfecting of the saints , and for the worke of the ministry and the edifying of the body of christ , till we come all into the unity of the faith , and of the knowledge of the sonne of god , unto a perfect man , unto the measure of the stature of the fulnesse of christ . we finde not in all the holy scripture that any of those true ministers were at any time degraded , or lost any thing either of their titles or of their authority , but as god had put the rule and government of the church into their hands , and had given them the power of the keyes , and made them stewards in the church which is his body , so they were ever to be the head , eyes , eares and hands for the governing and well ordering of the church . we finde likewise that in every severall church of the new-testament there was a presbytery ordayned , as acts the . &c. and that the presbyters had the government of those severall churches put into their hands , that the people and members of those churches were commanded to obey their presbyters as their guides whom god had set over them , heb. . as master knollys and all the learnedst of the independents do acknowledge . we finde likewise by the practise of the church of jerusalem the president of all other churches , that the people there for the redressing of any abuse amongst themselves , assumed not the power into their own hands , but applied themselves and made their addresses and appeales to the presbytery , and that they ordered every thing according as they thought good , and that the people willingly submitted themselves to the order . we finde further that for all acts of government , as questioning any offendo●s for the censuring and punishing of them , for ordination of officers , and excommunication , it was done either by the sole power and authority of the apostles , or by the presbyteries of the church and those that were in office , and not by the multitude , as is manifest by that in the . of the cor. chap. . ver . . a place so much abused by the independents ; sufficient ( saith the apostle ) to such a man is the censure which was inflicted of many . so that it was not inflicted by all the people , but by such only in whose hands the power lay , which was the presbytery , and therfore the apostle saith by many or of many . and truly if we would but duly reade the epistles of saint paul to timothy and titus which were writ to them , and in them to all the ministers of the new-testament in all ages to come , and observe the rules set downe in them , which are to continue to the ende of the world , we shall finde that for all acts of government and for the well ordering of the church , it is only committed into the hands of the ministers and presbyters of the severall churches through all nations , and that to them only belonged the managing of the goverment , as the rulers and stewards of the same ▪ and that all power and authority of government peculiarly belonged unto them , and that the people had nothing to do with it but to obey . again if we look but into the seven churches of asia , revel . . & . we shall finde that all the epistles christ writes unto them are directed to the angels and ministers of those severall churches , as upon whom the government of those churches lay , and who had both the praise of well doing and blame of any evill either committed or tolerated by them ; for seeing they were appointed by christ himselfe to be the stewards and guides of those churches and to be the governours of the same , all the blame of the malversation of any of the members in them , is imputed unto them , as if they themselves had been the cause of it , as not using their authority for the redressing of those abuses . so that it is apparently evident through the whole new testament , that the ministers and presbyters , and they onely , in every church had the rule of the people committed unto them , as the head , eyes , ears , and hands , the more noble members ; and that the people as the other members under them , were to yeeld obedience unto them in the lord. and we find that in the holy scripture , every man is to look unto that office that is committed unto him , and that every one is to keep himselfe in that station god hath placed him in , as we may see it at large , rom. . ver . . having gifts differing according to the grace given unto us , saith saint paul , whether prophecy , let us prophecy according to the proportion of faith , or ministry , let us waite on our ministry &c. he that ruleth , with diligence &c. here we finde that every man according to his place and office , he is injoyned to wait upon it and not to desert it ; they that are appointed to rule , they are ever to rule ; and the others that are under them , are ever to obey ; every member is to keep his station in this mysticall body ; the magistrates and parents and masters whether ecclesiasticall or civill , are to continue in their severall places and to keep their ranks as long as they are in those places ; and all those that are under them , whether subjects , children , or servants , they are likewise to keepe their places , and to obey all those that are over them in the lord ; and that is their place ; for so the holy scripture everywhere teacheth us , and especially in the . of the of the corinth . ver . , , , . circumcision ( saith the apostle ) is nothing , and uncircumcision is nothing , but the keeping of the commandements of god ; that is , the yeelding of obedience to the commandments of god , and the obeying of those god hath set over us , and the honouring of those that are in authority and doing the will of god in every thing to our power , is that that commends any men unto god , especially the honouring of god himselfe and the reverencing of our godly ministers and painfull pastors , according to that of saint paul thess . . . know them which are over you in the lord , and esteem them very highly in love for their works sake : for god hath made them pastors , and all the people their flock ; them fathers , and the people children begotten by their ministry ; them builders , and the people the stones layd by them in the building ; them stewards , and the people domestiques under them and their conduct : so that every one in the church of god is to continue in that station god hath placed them in , untill they by their gifts and graces and eminent abilities be removed to a higher calling , or else for their misdemeanours are cast out ; and therefore saint paul saith , cor. . ver . . let every man abide in the same calling wherein he was called ; and as if it had not bin sufficient to have once specified his mind in this businesse , in the verse , he reiterateth this precept saying , brethren , let every man wherein he is called therein abide with god. so that for the ministers and presbyters of the church , or for the magistrates of the common-wealth , or for masters or parents of families , for either of them , i say , to leave their calling in their particular places of ruling : and for either the flocks under the pastors , or subjects under the magistrates , or servants and children in the severall families under their parents and masters , to offer to take the government into their own hands , or to joyne themselves in commission with them , and to take the rule in either church , state , or families upon them , is to leave their callings , and so to transgresse against the commandements of god who , hath injoyned the magistrates , ministers and pastors both in church and state to command , and all the people under them to obey , and in their so doing they each of them abide in the same calling and station wherein they are called : otherwise , they will be found transgressours of the laws of god and violaters of that order god hath appoynted in church and state , and bring confusion in both ; now , god is the god of order , and hath injoyned all men to keep his commandements , and the commandement given to the magistrates , is to rule ; and the commandement given to the people in every church is to obey their guides and yeeld double honour unto them ; the honour of reverence and subjection , and the honour of maintenance ; they are ever bound to obey them in the lord : and this is the order god appointed in all the primitive churches , that the presbyters only should rule in them , and that the people should obey and not intermeddle in the government ; for that is not to keep themselves in their severall stations , and to abide in the same calling wherein they were called . and to speake the truth , the ignorance of this doctrine and the pride of too too many hath bin the onely cause of all those confusions that now the church and state are imbroyled with ; for if every man had learned but this lesson , to keep himselfe in the same calling wherein he was called , he would know that the magistrates place whether civill or ecclersiasticall , is to command , and that the subjects and peoples place under them in their severall aboads and habitations , is to obey . they would understand likewise , that in every kingdome , commonwelth , corporation , or in any province and country or church , that howsoever businesse of publike concernment belongs unto the whole body in each of those governments , yet the managing of them and ruling and ordering of them respectively , belongeth and pertaineth onely to those in authority , as in a kingdome or republique , howsoever the embasladours of other nations are sent into such a kingdome and common-wealth about businesse that may concern the whole countrie , yet none but the king and his councell or the state have the ordering and managing of the businesse , and the people and subjects under them intermeddle not in those high affairs , for they are arcana regni and appertain not unto them . and so it is in every corporation , howsoever the letters or mandates from either king , parliament or state , are directed unto the severall counties , hundreds or corporations or cities , yet the lieutenants , governors , sherifes , mayors , aldermen and common-councells in each of them are to mannage the businesse and to put in execution what they are commanded and injoyned by either letters or mandates , and the people under them severally are to yeeld obedience to what they order and command according to the severall exigences of the times , as daily experience teacheth all men ; so that the directing of their letters to the severall counties or hundreds or corporations in generall , doth not invest all the people with power or joyne them in commission with the magistrates of those respective places , but leaveth the transacting of all things to those onely in those severall jurisdictions that are in authority and armed with power , which the people are not . yea this truth is so well known and perceived by all such as will not wilfully blinde themselves , as it cannot be denyed ; hourly experience furnishing men with presidents of it . for if any delinquents be found out , they are not hailed before the people , but before such as are in authority ; there is not an ordinary hew and cry that is sent to any parish , but it is carryed to the constable or his deputy and to such in that town or village as are in place or authority , so that the people trouble not themselves with it ; yea they will ordinarily say it concerneth them not , it is not their place to intermeddle in the businesse of state , that they affirme belonges to those that are in authority . and as it is in the affaires secular and in the state , so it is in the affaires of the church , those in authority in the church are to mannage the affaires and businesses of the church and not the people : for god had appointed in all churches in the new testament ( which were but so many corporations ) a standing presbytery , and order of ministers and rulers in each of them , in whose hands the government of them all , within their severall precincts and jurisdictions lay , the which government they were ever to mannage and order by common consent and joynt agreement , with which the people had nothing to do , and with the which they ought not intermeddle ; for that had been to confound that order god had established in each church ; and this all well-instructed christians knew ; and therefore in the apostles times , not any that i ever read of opposed that government before diotrephes , who is blamed for this his temerity by st. john , to teach all men not to do the like left they fall into the same condemnation ; so that they knew very well that howsoever all the epistles of sant paul and the other apostles were directed to the severall churches of their times , yet the managing of the affairs of those churches belonged only unto the presbyters stewards and angels of those respective churches , as we may see in those seven churches of asia , where the letters and the epistles are directed to the angels and ministers of those churches as those that had the government of them in their hands , and not to the people : and so it was in the church of corinth , a place that the independents so much abuse . howsoever pauls epistles were directed to the whole church , yet the officers only and presbyters of that church had the managing of the whole businesse concerning the incestuous person , both for the casting of him out and the taking of him in againe , upon his repentance , as is evident from the epistle and the second chapter where the apostle saith sufficient to such a man is the punishment inflicted of many . so that all the people did not censure him , or inflict that punishment upon him ; but many , to wit the presbyters and those in authority in that church . and this agreeable to all reason : and therefore master knollys is mightily mistaken in his commentary exposition of this place and that of the epistle to the colossians , in saying that as the church or particular congregation of corinth had power to judge them that were members therein . cor. . . . and as the church of colosse had power to admonish archippus . coloss . . . so the church whereof diotrephes was a member , might as warrantably admonish him . these are his words , in which there is a double yea a treble fallacy : for first he taketh the word church in another sense then the scripture speaketh of it ; which in all the epistles of the holy apostles for the most part , is taken collectively for a combination of many congregations under one presbyterie within such a precinct , and he onely understandeth it for a particular congregation and assembly , and by this he deceiveth the reader . ly by church he understandeth the people , the presbyters excluded , and saith that they had power to judge their ministers , whereas indeed though in all those churches there was a power , yet it lay soely in the presbyters hands , and they only were invested with it , and the people were ever to stand to their orders , so long as they commanded in the lord ; and the place of the people was to obey ; and therefore all that he saith about this businesse is a meere non sequitur●unc ; and this is the third error that insueth from groundlesse principles ; for this is not a good consequence , paul writing unto the church of colosse hath these words , say unto archippus that he take heed to his ministry , and writing unto the church of corinth the . and . saith vers . . deliver such a man unto satan for the destruction of the flesh &c. ergo the people have the power in their hands over all the members of those churches both ministers and people . this i assert doth not follow in all good reason ; no more then it will follow that if any embassador should be directed to the kingdome of england now , or if any message should be sent unto any corporation of the kingdome commanding such service from it to the state , that the people in this kingdom , or the people in those corporations should intermedle in the affaires of publike concernment , but all sound understanding men will say , it belongeth to the great and grave councell of the kingdom to mannage publike affaires , and to the major and aldermèn , and the common-councell of each corporation to transact and order the publicke businesse , and affaires , and for this only reason , because they are the men in those severall places that god and the people have invested with authority over them and it only belongeth unto them to order all affaires of publicke concernment , who god and the people have called and appointed to this end and purpose . and so it was in all the primitive and apostolicall churches , the epistles were writ to the churches , but directed to the angels and ministers in them , as whose place it was to watch over them for their good and who only had the power of the keyes , to bind and loose , to cast out and take in , according to divine authority . yea all the world knowes , that god never gave the keyes to the people in any church , but to the ministers , therefore the authority of order and jurisdiction only belongeth to the ministers and presbyters in every church : now when master knollys by church understandeth a particular congregation or assembly and the people in it and not the presbyteries in every church ; he is much mistaken in his commentary exposition and abuseth not only himself but all those poore deluded people that follow him . yea , he destroyeth his own principles and those of the congregationall way , for both he himselfe and i. s. do acknowledge , that the government lay in the presbyters hands in every church . master knollys his words to this purpose i have often ci●ed before and i. s. his words are these page . in asserting that the persbyters did rule the church at ierusalem , and ordinarily other churches , whom do you hit ? ( saith he in his answer to me ) sure not the independents , as you call them , we grant it is their part to rule ; thus he : but of these words in their due place . in the meane time , we may take notice , that they acknowledge that the government of those severall churches lay in the presbyters hands , who only had the ordering of the affaires of those churches as the stewards over them , and whose place it was , to receive any accusations , and examine matters of scandall and to proceede against offenders by cens●res and punishments upon evidence and proofe made against them , as the epistles of paul to timothy and titus do sufficiently evince . and therefore it is not only against the word of god , but their own principles , to invest the people with power and authority over their ministers and their fellow members , as to censure them , or ▪ to exercise any act of government over them . neither doth saint paul in writing unto the colossians and bidding them say to archippus , that he take heede to his ministry , and in writing unto the corinthians that they should cast out the incestuous person , investe the people in either of those churches with power and authority over either presbyters or their fellow members . for the power of reproofe and censure with authority belongs primarily and principally to the pastors and presbyters , in every church , as the epistles of paul to timothy and titus shew , in the which all ministers are taught their duty in their severall places , who to admonish , and how , who to ordaine , and who to cast out , and how to exercise all other acts of government , as those of ordination , excommunication and censure &c. and all ministers are to performe their offices judicially , & authoritatively , not by way of charity which any christian upon just occasion observing all the vitall circumstances , of a well ordered reproofe and action , as of time place and persons may do ; for there is a very great difference between the admonition of the ministers and that of the people which lyeth in this , that the ministers doe what they doe in the church as officers and magistrates and men in place and power ; and the people do it by way of charity and love and only out of christian duty , and not with any authority they have over the people ; and if their brethren will not heare them , they can goe no farther then to take one or two more with them , and if they will not heare them , then to refer it unto the church , to tell and informe their severall presbyteri●s of it , the people are confined within these limets only , and are not to exceede and go out of these bounds . whereas the pr●sbyters and ministers by their place have the power in their hands , to order them and censure them , which the people have not . neither with any good reason will it follow , if any private christian may admonish a minister failing in his duty , that he hath power and authority over him , for this one member and brother hath not over another , as having nothing to do with another mans servant , as saint paul sufficiently declareth in the fourteenth chapter of his epistle to the romans ; and although all christians are commanded , coloss . the . and in divers other places , to admonish one another , yet this proves not that they have rule , power and authority over them , because the scripture witnesseth the contrary . but the ministers and preachers of the word , they are to rebuke , to exhort , and admonish , and censure , as embassadours , stewards , and governours appointed by god himselfe over them for this very purpose and end , not onely to beseech and intreate them , but if they be refractory and disorderly to punish and censure them , and that by their place as they are officers and as they have received the keyes , whereas other christians do their duty onely out of love as brethren and not as magistrates ; so that what the people do , either in admonishing or exhorting it is out of charity ; or what they do in choosing of officers , or casting out of offenders out of the church , it is either by denomination of them , or in approving and assenting unto what the presbytery doth ; as the saints shall judge the earth so that it is not in the peoples power to hinder the casting out of any offender , if he be proved scandalous ; or of receiving any into the church or into any office of the same , if they be thought fit and worthy of it for their gifts and graces ; for they have no power to do any of these things , for these are all actions of such as are in authority and have the power of ordering things in their hands , which i affirme was never given to the people . and therefore those places quoted by mr knollys , to prove the authority of the people over either their ministers or fellow-members , are not for his purpose , as b●ing misapplyed and abused , as they are daily by the independent brethren ; so that to all rationall and understanding men from this reproofe of diotrephes given by s. iohn and this his censuring of him , for usurping sole authority to himselfe and prating malicious words against saint iohn and the presbyters of that church he writeth to : these two conclusions do necessarily follow . the first ; that all such as affect an absolute jurisdiction in every particular congregation within it selfe independent , without any reference or relation to a councell or colledge of presbyters , and do speak malicious wordes against their fellow-ministers and presbyters , and do cast out whom they please , and bring in whom they will at pleasure upon their own termes , and do rule after an arbitrary way all such violate the ordinance of god and oppose that government that he hath established in all churches by his blessed word , and are guilty of the same crime that diotrephes was , and if they repent not will be severely punished for it : but all the brethren of the congregationall way are such . the second is this : that all such ministers and congregations as give the authority and power of ruling and ordering the affaires of the church into the hands of the people , either wholly excluding the ministers , or joyning the people with them in the government of the church , they thus leaving their station and calling wherein they were called , are prevaricators and offenders against divine institution : for god hath given the keyes , the power of order and jurisdiction to the ministers and presbyters only , and injoyned the people to obey them : but such are all the ministers and assemblies of the congregationall way , as leaving their station and calling wherein they were called : ergo , they are all prevaricators and offenders against divine institution . and thus much i thought fit by way of answer , to reply unto all that mr knollys had to say , against my argument drawn from diotrephes , and in defence of their congregationall practices ▪ there yet remaines one whibling cavill more in this his answer , that i may not passe by lest he should glory i could not answer it ; i will therefore say something to that and conclude this point and then go on to all his other fond answers to such arguments as he thought himselfe best able to incounter with . his words are these in the conclusion of his babble . if ( saith he ) nothing of publike concernment ought to be done and transacted without the joynt & mutual agreement , and common consent of the presbytery , john the presbyter would not have transgressed so farr , as to take upon himselfe this authority over diotrephes , to tell the church of his faults , and to say he would remember him and sharply reprove him , and teach him to prate against the presbytery with malicious words , which belonged to the court and common-councell of presbyters . thus mr knollys rather chatters than disputes , in making such an inference from his own conceit . and therefore for answer let mr knollys know , that there was no transgression in saint iohn against the presbyters in taking such authority upon himselfe : for s. john was an apostle , and an universall pastor , tyed to no one place or flock , but had the same power and authority that paul and all the other apostles had over all the churches , the care of which lay primarily and principally upon them , who were immediately inspired by god , and in all their preachings and writings followed the dictates of his holy spirit , who spake in and by them ; so that whatsoever they taught or writ was to be the rule of all mens thoughts , words , actions , and governments , and it was their place to give laws unto all churches and ministers in them , what they should do in the ordering and governing of the same ; and therefore s. john had no lesse authority and power over this church , wherein diotrephes was an elder , and in and over all other churches , then s. paul and all the other apostles had in all churches : now if s. paul , could give a law unto the church of corinth , for the casting out of the incestuous person , and for the carrying of themselves with order and decency , in their assemblies and sharply reproove offenders in that church , and if all the other apostles did the like , and took such authority upon them over all the members of those severall churches ; and that without any transgression of any divine institution , but with the very good liking and allowance of god himselfe , who writ the commandements of the lord to all the churches , then i say , saint iohn transgressed not at all in using his authority and power given him of god over diotrephes , in telling the church of his faults , and saying he would remember him , and sharply reprove him ; for this he might well do by his sole authority , without any offence , as he was an apostle , for what he did , he did by immediate revelation and had a warrant for it from christ himselfe , who sent his spirit to lead him into all truth . and therefore it is a ridiculous if not an impious thing in master knollys , to draw such an inference from a phantasie of his own brain , in that he makes no difference between saint iohn and another ordinary presbyter and minister , and would make that an offence which was none , and infer that saint iohn took more upon him than he ought . besides it had been no transgression in any other presbyter , if he had writ so to any presbytery , under which he had been a fellow presbyter , to inform them of any miscarriage in either pastor or member of that church wherein he was an elder , and if he had said , if i come i will remember his deeds , &c. for in his so speaking , he would assume no more authority to himselfe , then became a presbyter to take upon him , as both to witnesse to a truth , and to give in evidence of what he knew of such a man to his fellow judges , and then to leave it to the judgement of the presbytery and common councell of elders , which saint iohn did , whose place it was to censure such an offender , and in his so doing he should no way impeach the power and authority of the court or common ▪ councell of presbyters , but rather ratifie and confirme it as all learned men will gather ; for by such words , he declareth that there is a standing court or councell there , where offenders are both to be questioned and censured ; for such an expression , if i come i will remember his deeds , sufficiently declareth , that there was power in their hands , and manifesteth , that he was a judge there among the rest , who with others had the hearing of all causes there , and that all businesses of publike concernment ought to be done and transacted by the mutuall and joynt accord and agreement of the presbytery , and not to be managed by any one singly by himself , or by the people whom god had never given the keyes unto , nor the power of rule and government : this i affirme will necessarily ensue and follow , and not that which mr knollys vainly intimateth . and i am confident that any judicious christian upon due deliberation will say the same , and will conclude , that saint iohn in his so writing was no offender , though all things of publike concernment in the church were ever to be transacted by the joynt agreement and common consent of the presbytery . so that all men that are judicious may plainly behold the futility in both the answers and cavills of this man , and well perceive that he was never cut out for a disputant , or ever fitted for government in church or state ; who if he might have his own minde would bring in a confusion in both , and violate all order divine and humane , and make the head the foot , and the foot the head . and truly if a man would but consider the manner of government in their seven new churches or rather seventy ( for every ten or twelve of them prove a church ) he should find in them all , so much disorder and discrepancy amongst them , and yet every one of them pretending divine authority for its particular government , as he would advisedly conclude , that god was never the author of them , for god is a god of order and not of confusion : for never since the world began was there such practice● in any christian churches , as are to be found in theirs : and to speake the truth , they are a meere mockery of all government : for every one of those severall churches be they never so slender and small , assumes an absolute soveranity unto themselves independent , from all other churches and presbytries , from the which there is no appeale , be one never so much wronged . and they are as so many free states , and republicks , every one of them ruling within themselves as absolute magistracies . and therefore upon all occasions , if any difference arise betweene member and member in those churches , or betweene church and church as often they do , as other countries and common-weales send their embassadours to each other upon any difference , or about states affayres ; and as the house of commons sends to the house of lords , and the house of lords to the house of commons by their messengers ; and as all businesses are to be done in the name of the states , and in the name of either lords or commons ; so those little sucking congregations and churches ; though they consist but of . or twenty a peece & although never an one of them knowes any more what belongs to government then the horse master knollys preaches on when he goeth into the countrey yet they send their officers in the name of the church to any other of their churches , upon any difference , or about any of their grolleyes , with as great state and grander , as if they were very absolute principalities , and they use by the report of those that have seene the manner of their carriage in their imployment in imitation of greatnesse , the same garbe and gestures that embassadours , or those that carry a message from the house of commons , to the house of lords , usually do ; making their honours and conges , and they are such bunglers at the work as those that have seene them say , it is one of the ridiculosest spectacles that ever was beheld ; for they make a thousand jackinaps tricks and act their severall parts with such affectation of state , that experienced men and such as well know what belonges to the entertainment of embassadors , affirme , that they never beheld any thing so fanaticall . it is reported that iohn lilburne my scholler is master of the ceremonies amongst them , and teaches them their postures of court-ship . if ever there were any people in the world that trampled all government both divine and humaine under their poluted feete , or ever made a scorne of authority i may truly say the independents are the ●en , and yet they applaud themselves in all their actions and sticke not to say , by these their doings , they set up the lord christ upon his throne in his kingdome , and in their houses , and compt all those that differ from them of their congregationall way , as enemies of the lord iesus , and of his kingdome ; and esteeme of them as of a company of infidels ; and yet they have neither precept nor president for their so doing , but st. diotrephes in all the holy word of god , which constituted a presbytery in every church and committed the government of all the congregations under each presbytery into the hands of a common-councel and colledge of elders , as that church saint iohn write unto can witnesse , which was governed by the conjoynt consent of them all , in which saint iohn was a presbyter , and therefore writ , if he came he would remember diotrephes deeds : which abundantly declareth that saint iohn acknowledged a court , a settled government in every church , whether the members might have recourse for redresse of any abuse or scandalls and therefore took no more upon him then belonged unto his place : and this shall suffice to have answer'd to master knollys his last whibbling cavill , and to have spake of this point of controversie between us in this place . i shall answer methodically to all his other evasions in their due places which the reader shall finde as they are scattered through the booke , for he is very immethodicall in all his pamphlet , where i will set downe master knollys his owne words . but in the meane time it is sufficiently confirmed out of the word god and out of all the scriptures above quoted , that all the churches we reade of in the new-testament , were so many corporations in christs kingdome , which were to be governed by a common-councell of presbyteries . and so for many yeeres after the apostles times they were governed communi consilio presbyterorum , as our brethren the independents do confesse and prove by antiquity and humane authority ; which weapon i wonder they will contend with , in deciding of gods matters , which are only out of his holy word to be proved , which is to be the rule of our faith . but it seemes saint ambrose his authority pleaseth them well , though if we looke into it , it makes much against them . he lived as the author that cites him , saith , within the fourth century . his words are these upon the . of timothy . synagoga & postea ecclesia seniores habuit , quorum sine consilio nihil agebatur in ecclesia . quod qua negligentia obsoleverit nescio , nisi doctorum desidia aut magis superbia , dum soli volunt aliquid videri . take with it his own interpretation . the iewes synagogue ( saith he ) and afterwards the christian church , had elders , without whose counsell nothing was done in the church , which , by what neglect it grew out of use , i knew not , unlesse it were perhaps the sloth or rather pride of the teachers , whilest alone they would seeme to be some body . however it is acknowledged by their owne testimony , that in the apostles time and many yeares after the apostles , nothing was done in the church without the councell of the presbyters . so that it is evident the primitive churches were governed by the joynt and common councell of the presbytery , and the people had nothing to do with it . we may adde here unto saint ambrose , saint ieromes testimony , who in his commentaries upon the first chapter of the epistle of paul to titus , largely declaring himselfe ( as in many other places ) concerning the occasion of the change of that government established by the apostles , saith , idem est ergo presbyter qui & episcopus & antequam , diaboli instino●u , studia in religione fi●r●nt , & diceretur in populis , ego sum pauli , ego apollo , ego autem cephe , communt presbyterorum consilio ecclesiae gubernabantur , &c. in the which words he acknowledgeth by the first institution , all churches were governed by the common councell of the presbyters , and not by the advice of the people . yea the very canons of the pope in the first part , and the . distinction , giving the reason why the presbyterian government came to be changed , and the hierarchiall was put in the place ; affirmeth , that it was through faction , and for the avoyding of further schismes and rents in the church and cities , using the very words before quoted out of saint ierome , and confesseth that before that time , the churches were governed commum consilio presbyterorum , not by the people or any one prelate , but by the presbytery and their councell . and if humaine authority were needfull in this businesse , i might make a volume with their very expressions , to prove the novelty of the hierarchicall government , and that of the peoples jurisdiction assuming the authority of governing into their hands , and the antiquity of the presbytery , and that by the enemies own confession . bet i am resolved to cleave only unto the word , and sound reason deduced from thence , for the deciding of this controversie , being sorry that there was so much as occasion of naming humane authority in a point of divinity . as for the presbyterian government , in the sense that i understand it , there is nothing more cleere to me in all the holy scripture , yea the very word and name of a presbytery signifieth a magistracy , or aristocracy , or signory , or court ; that is , a company , or senate , or councell of grave wise , and understanding men , invested with authority and power of ruling , ordering , and commanding , and in whose hands the government is put . and as the word is taken in the civill polity and government , so in the ecclesiasticall ; by a presbytery we understand , a religious , grave , solid , learned , and wise councell of divines and ministers , or men of inveterate experience ; and such as know how to rule and govern those that are under their command , with wisdome and moderation , and according to the word of god ; and the which men likewise are invested with authority and power for to exercise a jurisdiction over others , and are hereunto called by such as are able to judge and discerne of the sufficiency of their gifts and abilities for this worke , which the ordinary and common people cannot do . and as in the civill state , the presbyters and elders of the people , were those that had the rule over them for the common good of them all and for their bodily preservation ; so the presbyters and elders in the church are those that have the rule and government over the churches for the spirituall good of their souls . and as kings and rulers are by a metaphoricall and borrowed speech called pastors and sheepherds of the people , and are said to feed the flocks committed to their charge , by which word is understoode the exercise of all lawfull and moderate authority agreeable to the law of god over them ; so the presbyters and ministers are called the pastors and sheepherds , yea , and stewards over the flocks committed to their charges , and they are commanded to feed them ; by which metaphor they are invested with the authority and power both of preaching and ruling , and have the government over those flocks put into their hands , which they must alwayes exercise according to gods word ; they must feed them and rule them in the lord , and not after their own wills and pleasures , they may not have dominion over our faith , as paul saith in the . of the corinthians ; chap. . verse . but that they should be helpers of our joy ; that is , they may not usurpe an absolute soveraignty or power over the consciences of the people , as if the spirituall state and welfare of their flocks depended on them , which is onely grounded upon their faith in jesus christ ; but as they are the stewards of god , and ministers and servants of the church , so they should comfort them and rejoyce their hearts in the lord , and establish them in the faith ; and use all the care and diligence that is possible , like good shepheards , to preserve the flockes committed to their charge , that they straggle and stray not from christs fold , and run not into the by-wayes and thickets of sinne and errour , and be corrupted with noysome food , and false doctrine : and if they have any among them that are unruly , that they bring and reduce them into order : or if they have any sicke , feeble , poor or weak , that they cure , releeve , comfort , and restore such : and if they have any that are infected or scabby , that they remove such from the sound , till they be recovered : or if they have any broken or wounded , that they heal and recover them with all lenity and humanity ; and that they should by common ▪ councell govern and order their flocks , and take speciall care that the particular pastors and ministers of the severall congregations and assemblies under their presbytery and charge , assume not any sole and soveraign authority to themselves over the flock , to do any thing of publike concernment , without the joynt consent of that presbytery or spirituall corporation , under whose commands they are . and it stands with all reason , that a common councell , of godly , grave , learned , and experienced ministers , should ever be more able to manage and order a government , then two or three unexperienced men , or two or three hundred young people , of which most congregations consist , in whom the sap of youth is not yet dryed up ; or if many of them should be of riper years , yet they know little what belongs to government , and therefore they can never be so well able to govern , as men both of known learning , ancient experience , and honesty , and approved judgement and integrity , as a whole colledge or an assembly of learned presbyters commonly are ; who by god himself have the dispensation of the word and the ordering and ruling of the church committed unto them , and who in the preaching of the word , and the administration of the sacraments , and in all ordinary acts of worship , and in governing and ruling the flocks committed to their severall charges , are the successors of the holy apostles . but by the way , an objection is here to be answered unto , made by some of the independents after this manner . the elders and presbyters of the apostles times , say they , by the imposition of their hands , gave the gift of tongues and prophesie , acts . , , , . and the . and tim. . . and healed the sick iames . , . according to our saviours promise mark. . . let , say they , the presbyters of our time , let them impose their hands upon the sick and heale them , let them by imposing hands upon their disciples inable them on a sudden to speake with strange tongues , and foretell things to come ; and then we will acknowledge them for a true presbytery , then will they be a right assembly of elders , and the apostles successors ; but , if they cannot give to others , nor yet have for themselves in store , any of the true apostles , any of the right presbyters gifts and characters , we may not , we dare not acknowledge them as such . these are their formall words in print . before i come to my answer , i desire there may be speciall notice taken of this objection , and such like ; for , for ought that i know , if any man will argue afthis manner , all christian religion may be called in question , and no man will have any creed or belief , except he may make his own articles , as thomas did , who said , vnlesse i put my hands into his side and my fingers into the print of the nailes , i will not believe . and as the iews said unto our blessed saviour , thou that savedst others , now save thy self , come down from the crosse and then we will believe in thee , do this miracle and then thou wilt perswade us . here we see , they would make their own articles , or else they would have no creed . the jewes had learned this method of disputing from the devill , who at his meeting of our saviour christ , and at his first assault , thus disputed , if thou be the sonne of god , saith he , and wouldest have the world so believe , and me too , on thee , then command these stones to be made bread , do this miracle first ; but thou canst not do it , ergo. so in like manner these men argue , except , say they , the presbyters by the imposition of their hands upon their disciples , can inable them on a sudden to speake with strange tongues , to foretell things to come , and heal the sicke , &c. we will not acknowledge them to be true elders : but let them do all these things by the imposition of their hands , and then wee will acknowledge them for a true presbytery . see the vanity of these men , and the instability of their faith , by their own confession ; miracles will make them believe any thing , if we may credit their own words , though never so contrary to their judgement and to the faith once delivered to the saints . it is well known to the learned , that the apostles and those primitive christians had extraordinary and wonderfull gifts , that ravisht the world then into admiration ; and it is confest also by all understanding christians , that those wonder-working miracles were but temporary , as the miraculous feeding of the people with manna in the wildernesse , where they were fellow-commoners with the angels , and continued but till they came into the land that flowed with milk and honey . so those miracles of the primitive christians continued but for a time , till the gospell and the truth of the christian faith and doctrine was confirmed and established , which being once done , and the holy scriptures which were to be the rule of faith to the end of the world being left to posterity , and to which we are tyed and commanded not to be wise above that which is written , cor. . . and forbid in gal. . , . to believe otherwise then we have been taught , though the apostles or an angell from heaven should teach otherwise ; after , i say , the doctrine of the christian faith and religion was confirmed , the ordinary working of miracles ceased . and it is said of antichrist in thess . chap. . that he shall come with strong delusions and lying wonders , and with all deceiveableness in them that perish , because they received not the love of the truth , that they might be saved . so that i cannot sufficiently wonder , to see the dealing of these men , who in these dayes expect and look for miracles to confirme their faith , when notwithstanding we are forwarned to take heed of all false delusions , and commanded to the contrary . shew us some miracles , say they , and then we will believe you are true presbyters . so dealt the jewes with christ , what signe shewest thou that wee may beleeve in thee ? but when christ had shewed them signe upon signe , and miracle upon miracle , were they ever the more convinced ? did those miracles create beliefe in them ? no surely , but rather hardned them and made them blaspheme . when he cast out devils , they say he did it by the prince of devils . so without doubt , if the presbyters had those gifts of miracles , that they could gratifie these men with daily prodigies and workes of wonder , they would then say , they came with lying wonders , and with the working of satan , and they would make the world abhor them the more . there is an old saying , that hee must rise early and never goe to bed , that will please all men : and truly it would be not onely difficult , but an impossible thing , for any state or great councell , were it never so wise , to please all the people under them . god himselfe , nor moses , nor aaron his servants , could please the israelites though they saw never such wonders continually before their eyes , to confirme their authority ; yea they told moses and aaron to their faces , that they tooke too much upon them . and afterwards they cast off gods own government & god himselfe , as the lord complains to samuel , in samuel , and would set up a governement after the modell of their owne braine , as it is at large set downe in that booke . and not long after they changed the manner of gods worship , in ieroboams time , and taught the feare of god , as the lord complaineth , isay . after the precepts of men , and rejected gods commandements , as christ saith , matth. . and marke . so that what they thought best in their owne eyes , that was ever best pleasing unto them . they would not content themselves with the written word , though they were never so often by moses , and all the rest of the prophets , commanded to cleave unto it , saying , to the law and to the testimony , isay . even so it is now in these dayes , they content not themselves with that ordinance that is set downe in the written word , but say , come shew us some miracles , and then wee will beleeve you are a right presbyterie . our saviour speaking to the jewes concerning saint iohn the baptist and himselfe , iohn , saith hee , came neither eating nor drinking , and ye say behold hee hath a devill ; the sonne of man came both eating and drinking , and ye say , hee is a wine-bibber , a friend of publicans and sinners . so that whatsoever method or way god used to convert them , they cavil'd against it , and were never satisfied ; alwayes resisting the spirit of god , as stephen told them in act. . so now , in these our times they looke for miracles , and a new way of teaching . but all good christians are forbid to listen after , or to give heed to miracles : and are sent unto moses and the prophets , luke . and are commanded to search the scripture , john . yea our saviour himselfe in the person of abraham , luke . saith , that if men will not beleeve moses and the prophets , they will not be perswaded by miracles : and i am confident , that could the presbyters doe all those miracles these men desire , they would the more reproach them , and exclaime against them , and affirme they wrought by the devill , as the jews told our saviour he did . i must confesse , i am of a contrary opinion to these men , not only in the matter of miracles , but in all external performances ; for i am instructed in the holy scriptures , that the devill can transforme himselfe into an angell of light , and that the deceivers and false teachers shall come forth in sheeps clothing , and for outward appearance shalequalize , if not exceed , the faithfullest & truest pastors and ministers of christ ; and therefore we are in speciall , commanded to take heed of such : and for my particular , if any men whatsoever of never such seeming sanctity , sufficient abilities , unblameable life , should come forth and teach any other doctrine of faith , manners , or government , then that i have been taught in the holy scripture ; and should confirme this their doctrine with never so many miracles , i will still continue stedfast in the doctrine of the apostles , and cleave unto the written word , and will never beleeve contrary to that , though i should undergoe the greatest misery , or be exposed to the greatest want by it , that any man ever saw : for i know that all these momentary trials and afflictions are not worthy that exceeding weight of glory that shall be revealed . and for this very point of the presbytery , in that sense i take it , i am so well assured that it is gods ordinance , as i am of any point in religion . but as i said before , if men may argue after this way . the presbyters in the apostles times did miracles , and s●ake with strange tongues , and their schollers and disciples did the same ; doe you likewise , and then we will acknowledge you to be true presbyters , otherwise wee will not . thus the jewes might have argued against all their prophets , as against isaiah , ieremy , ezekiel , &c. moses and elias fasted forty dayes and forty nights , and did many miracles , do you so , and then we will beleeve you are true prophets , and sent to us of god , otherwise we will not beleeve you to be true prophets . yea all the wicked and ungodly men of these times may argue thus also : god gave unto his church apostles , evangelists , prophets , &c. and they spake all strange tongues and divers languages , and did many miracles ; but you and your congregations , have neither apostles , prophets , nor evangelists , nor ye have not the gifts of tongues , nor yee can do no miracle : ergo , you are not the true church . the primitive christians and the servants of god in those times , had the gifts of tongues and prophesie , and the holy ghost came down upon them , and they spake by direction from god his infallible truth and gospell , whose speeches were not tyed to time , and to one speaker , but many spake one after another by interpreters , as it is at large set down in the . of the corinthians , chap. . vers . . , , . &c. so that they spake infallible truth by direction from god : but you have none in your congregations so miraculously inspired with sundry languages , and divers tongues , nor ye do not speake infallible truths by direction from god ; nor you cannot cure diseases nor do miracles : ergò , your religion is not the same religion ; nor your congregations the true church : shew us these miracles and then we will beleeve you to be the true church , otherwise we may not , we dare not acknowledge you to be the true church . again they may argue thus : the apostles and primitive pastors , and teachers preached freely , and laboured with their own hands , and were helpfull to the necessities of others , and were not burthensome and exacting from others , and spake ex tempore , by direction from god : but your ministers in your congregations do not preach freely , nor labour not with their own hands , nor are not helpfull to to others necessities , but are rather burdensome and exacting from others ; nor they do no miracles , nor speake not immediately by inspiration , and ex tempore ; but by study and out of their bookes , and are confined to time , and speake not in strange tongues and languages , one after another by interpreters . ergò , your ministers are not gods ministers , nor your congregations the true church , nor your people true christians ; for you want all those things that the primitive christians and the primitive churches had . there is a pamphlet lately come out , and highly esteemed and prised amongst many , full of such consequences as these , which if they hold good against the presbyters , they may also for ought i know , be of equall validity to overthrow , not onely all christian congregations , but indeed all christian religion . but briefly to answer . we look upon the apostles and primitive presbyters , as men miraculously and extraordinarily gifted , and as wonder-working men for the confirmation of the truth of the gospell to all succeeding ages ; and we consider in them and in the christians of those times , something extraordinary and temporary , as their working of miracles , and speaking of strange tongues , and gifts of healing , &c. and those we conceive were to continue no longer in the church , then for the confirmation of the truth of the gospel ; christ himselfe proclaiming those blessed , that believe without seeing of miracles , speaking unto thomas , iohn . . because thou hast seen me , saith he , thou believest , blessed are they that have not seen , and have believed . so that miracles now are not ordinary , and we are tied to the written word . but we consider likewise in the apostles and primitive presbyters , that that was permanent and to continue in all ministers and presbyters in succeeding ages to the end of the world , and that was the power of order and preaching , and the power of jurisdiction , that is of ruling ( which is not denied by the most learned of the independents themselves ) and this i have proved by the word of god , to be transacted over to all christian churches , whose presbyters have that power given unto them ; neither will the learned brethren deny it , whatsoever the ignorant may do . yea , the very name of a presbytery ( as i said before ) if we look through the whole scripture , signifieth a magistracy , or signiory , or corporation invested with authority of governing and ruling ; and such a counsell and company of men , as upon whom the government under christ is laid , and to be extended so far , as their jurisdiction extendeth , and as far as by common consent it may make for the good and edification of the church , and for the safety of the same . and such was the government of all those churches of the new testament , which were as so many committees , their limits and bounds prefixed them , as at this dayall committees through the kingdom have in their severall hundreds , rapes , wapentakes , and cities , to whom the ordering and government of those places that are under them , are committed ; so that all that is done or transacted , must be done by the joynt consent , and councell of the whole committee , not any particular man or any two of them severally considered by themselvs , can make an order ; but that order onely is binding which is made by the joynt consent and common agreement of them all , or the greatest part of them assembled together . even so all those particular congregations that are within the compasse and jurisdiction of the severall presbyteries , are to be ordered and governed by the common and joynt councell of the severall presbyters , or the greater part of them . for this was the order the apostles established , appointing in every city a presbytery ; and when they had so ordered the churches , they set them all to their severall imployments , the presbyters to command , and all the people and particular assemblies and congregations under them , to obey ; neither is it ever found in the holy scriptures , that the people were joyned with the presbyters in their commission . so that they that oppose this government , resist gods ordinance . and if we looke into all the epistles writ by the apostles to the severall churches , we shall finde in them , that they enjoyne all the severall congregations to yeeld obedience to their pastors and rulers over them , and signifie unto them that they owe unto them double honour , especially such as labour in the word and doctrine ; that is , they must yeeld unto them , not onely due reverence and subjection , and obedience to their councell and just commands in the lord ; but that they should also afford them the honour of maintenance , and take order there be a sufficient and competent , yea , an honourable allowance for their support ; and that as they minister to them spirituall food for their soules , they should likewise minister unto them all things necessary for the maintenance of them and their families , that they may comfortably and without solicitous care , follow their holy imployments and wait upon their severall ministeries . so that the place and imployment of the presbyters , is to teach and rule the people ; and this is their proper worke , and peculiarly belongs unto them ; and the imployment and place of the severall congregations under them , is to hear and obey : and therefore if the severall congregations do assume unto themselves the power of ruling , they take more upon them then by god is allowed them : and the presbyters in yeilding unto it , reject their own right , and devest themselves of that authority that god hath put into their hands ; and by so doing in time may not onely bring confusion into the church , but to all those countries where such usurpations are tolerated . i cannot but speake my conscience in this point : and truly , very reason dictates unto a man , that they only should have the authority of commanding and ruling over the churches , to whom the power of the keyes is given . now it is given only to the ministers and presbyters , as we see it in iohn . . and matth. . , , , . where our saviour christ established a standing government , to be continued to the end of the world , the violating and the overthrowing of the which , was the cause of all those confusions , both in doctrine and manners that is now come upon the world ; and was the cause , not only of the rise , but the growth of antichrist . and the reducing of it again into the church , and the re ▪ stablishing of it , will be the confusion of that man of sin , and of all the antichristian-brood , and be a meanes of establishing truth and peace through the christian world . but it will not be amisse a little to consider that place in matth. . if thy brother , saith christ shall trespasse against thee , go and tell him of it between thee and him alone : if he shall heare thee , thou shalt gaine thy brother ; but if he will not heare thee , then take with thee one or two more , that in the mouth of two or three witnesses , every word may be established . and if he shall neglect to heare them ; then tell it unto the church : but if he neglect to heare the church , let him be to thee as a heathen man and a publican . verily , verily i say unto you , whatsoever ye shall binde on earth , shall be bound in heaven , and whatsoever ye shall loose on earth , shall be loosed in heaven . in these words our saviour christ has respect unto the order and custome of judicature in those times in censuring mens manners and doctrines , which among the jewes was ordered and administred by an assembly and counsell of learned , experienced , and judicious men , and by a presbytery , consistory , or colledge of able men for government , chose and selected out of the people for this very purpose , by such as could judge and discerne of their abilities : the which assembly and company , is by christ himself called a church , because it did represent the church , and in this place christ did establish the like to be continued in the christian church to the end of the world , making his apostles this representative body , and their successors all the godly and holy ministers and presbyters , and gives unto them the same power and authority , to judge and determine of all things belonging unto faith and manners that was observed in the jewish church , in all ecclesiasticall discipline . for otherwise , the christian church should be inferior to that of the jews , if they had not the same priviledges for the censuring of manners and doctrines , and the same power of jurisdiction and ruling that they had . now all power of jurisdiction among the jews , was exercised not by the promiscuous multitude , or by the whole congregation , nor by any particular man , nor by two or three ( as the place above specifies ) but by an assembly , senate , councell , or presbytery , of understanding men assigned to that purpose , which our saviour himself calleth a church ; & this government established in the christian church , are the severall presbyteries , where all things are transacted by common and joynt consent : and this was the practise of the apostles at ierusalem , who did all businesse of publike concernment , by common and joynt consent , as is manifest , in the first chap. of the acts , in chusing of an apostle in iudas his place , and in the . chap. in censuring annanias and saphira and in the . chap. in chusing deacons , and in the . chapter in determining the question there in hand , all in a presbyterian way and by common consent . and this is that government , that god hath commanded to be perpetuated to the end of the world , in these words ; whatsoever ye shall binde on earth , shall be bound in heaven , and whatsoever ye shall loose on earth shall be loosed in heaven . so that the presbyters onely have the power of the keyes , & it is their place only to ordain ministers and church officers , ( whatsoever authority the people may exercise in the chusing of them ) as paul writes unto timothy and titus , and they onely are to judge and determine and to censure in matters of manners and doctrine , and the people are to allow and approve it according to the word of god. yea the very synagogues of the jews , which were the same that our churches are , were governed by a presbytery , ( as our brethren acknowledge ) called by the name of the rulers of the synagogue , who governed by joynt and common councell ; as is evident and manifest , in that there were superior and inferior judges ▪ commanders , and rulers , according as their yeares , gravity and wisdome made them more emninent then others , and venerable to the people : as may appeare in many places as acts . ver . . it is said there , that crispus the chiefe ruler of the synagogue beleeved with all his houshould . so that if there were a chiefe ruler , or iudge , or a president ; there must of necessity be a councell or segniory of inferiour ones , that had rule and authority over others as well as he : and where there is a chiefe justice or judge , there are other judges joyned with him , as all reason perswades , and there must needs be a court of judicature , where all things are transacted , by conjoynt and common consent and agreement : and so it was in the synagogues of the jewes , who were subject to , and ordered by the determinations and abitrement of their rulers and governours . so that the severall churches or synagogues under the jews were in subjection to those rulers , and were governed according as by common councell they ordered . and mat. the . vers . . and behold there came one of the rulers of the synagogue , whose name was iairus ▪ here was a speciall ecce added to take notice , that a great man , and one in authority , came unto christ , and that in a publick way , and one of the rulers of the synagogue . so that wee may observe the people in every synagogue were governed and commanded by their rulers , and they were to yeeld obedience unto them , and were not joyned with them in commission , but stood to their determination , as all men use to doe in courts of judicature , that appeal unto them for justice . and this custome and manner of government was transacted over to the christian churches ; and those that were called rulers among them , are among christians sometimes called presbyters , sometimes guides , sometimes rulers , and by christ himselfe and by his apostles , are appointed over all christian churches as so many corporations ; to which all the assemblies and congregations under them , and committed to their charge , are to yeeld obedience and submission , in whatsoever they command in the lord , and according to his blessed word ; for that must be the rule both of their commanding and of the peoples obeying . and this presbyterian government , is that manner and way of ruling all assemblies and particular congregations under it , that god hath appointed in his church , to be continued to the end of the world ; the which whosoever resisteth , resisteth the ordinance of god. and this shall suffice to have spoken in generall , in way of proofe , that all churches wee have mention of under the new testament , were aristocratically and presbyterially governed , that is , were under the government of a colledge or assembly of presbyters . and now i come to prove in order the foure propositions or conclusions i undertooke to make good . the first was , that there were many congregations and severall assemblies in the church of ierusalem , in the which they had all acts of worship , and did partake in all ordinances of church-fellowship ; and that before the persecution we reade of act. . and under the persecution , and after the persecution . and for the proofe of this proposition , and every branch of it , i will first produce such places of scripture as make for the manifestation of the truth , and from thence frame and forme my arguments , mat. . ver . , . , . in those dayes came iohn the baptist , preaching in the wildernesse of iudaea , and saying , repent ye , for the kingdome of heaven is at hand . then went out to him ierusalem , and all ●udaea and all the region round about iordan , and were baptized of him in iordan confessing their sinnes . the baptisme of iohn , as all the learned know , was the same with that of the apostles , for he preached the baptisme of repentance for the remission of sinnes , and baptized all that came to him ▪ into iesus christ , saying unto the people , that they should beleeve on him which should come after him , that is , on christ iesus , act. . ver . . hee had his commission also from god as well as the apostles , and baptized christ himselfe ; hee preached also the gospel and the kingdome of the messiah as well as the apostles ; and had many honourable testimonies from christ himselfe ; as , that he was the greatest prophet that ever was borne of woman , and that he was a bright shining light , and that he was his witnesse ; and many other encomiums and praises did christ give of him , to ratifie his authority , and to shew that he was sent of god , and that he was that elias that was to come before the messiah : and all the people owned , and tooke him for a man sent of god , and ierusalem went out to him , and all the region round about , and were baptized of him . in these words wee find that the people of ierusalem were all turned christians , and made members of the christian church , and were beleevers . for which way soever the word ierusalem be taken , it signifieth a numberlesse multitude of men , or an innumerable company . for if we consider ierusalem at this time , she was a most populous city : the historians that write of that age , relate , that she had somtimes in her , no lesse then eleven or twelve hundred thousand ; but let it be taken that these were but six hundred thousand inhabitants , it is a vast multitude , and yet seldome was there lesse inhabitants in ierusalem , if any beleife may be had to historians ; for at that time it was one of the metropolis cities of the world , and the glory of nations and the joy of the whole earth ; and besides there was then great expectation , as we may read , luke . . that the kingdome of god should immediately appear , and all the jewes out of all nations where they were scattered , now repaired to jerusalem , and returned into their own countrey , expecting the messiah . so that at this time , we cannot conceive but that there were infinites of people in jerusalem , and it is said , that jerusalem went out and was baptized by iohn . by jerusalem , here metonimycally the place is taken for the people . now when it is said that a city goeth out , it is to be understood either of the whole people , man , woman , and child , old and young , with all the inhabitants ; as many times it happens , in great earth-quakes , or some pestilence or inundation , that all the inhabitants are forced to leave a city , and to seek some other habitation , or of some great part ; but we cannot conceive the going out of jerusalem to iohn baptist in that large sense and expression ; so that in this place it must be taken synecdochycally , and we are to understand a great part , or a chiefe part for the whole : as when a city is said to entertaine a king , or to go out to meet a king , here it is to be understood principally of the chief officers , as the lord mayor , aldermen , and the common-councell , and all their severall companies , and chiefe captaines and commanders , with all their magnificence ; so that in this notion the common people and the ordinary citizens are not thought on , or at least are not numbred . as when jesus was borne in bethlem , and the wise men came to jerusalem , to enquire where they should finde him that was borne king of the iewes , that they might worship him , for they had seen his star , it is said , that when herod heard these things , he and all ierusalem was troubled with him . here , by all ierusalem , is to be understood all the chiefe officers and courtiers ; for the common people were glad of it ; for that was the day they had long looked for , and rejoyced at : but herod being an usurper and a tyrant , and all his nobles , peers , and great men being confederate with him , and adjutors in his usurpation and tyranny , and conceiving that christ was an earthly monarch ; and that after the manner of the kings of the earth , he would not onely pull down the usurper , but likewise call all them in question , as guilty of high treason , and cut them of as complices and abettors ; this made them tremble and feare ; and because it was the generall fear of all the great men in jerusalem , and of all the courtiers and officers under herod , therefore it is said , that herod and all ierusalem with him was troubled . so that tyrants and their complices never have any reall peace . but in this sense also it cannot be understood , that ierusalem went out to john and was baptized ; it must therefore by a senecdoche be taken for all the common people promiscuously , or for a mighty multitude of all sorts , and of all ranks of people , and of all professions , as publicans , souldiers , and the ordinary inhabitants : and in this sense the word jerusalem must be taken for a mighty multitude of men in jerusalem that were made christians ; for otherwise the evangelist would have said , many went out of ierusalem also , as well as out of other places : but in saying that all iudea , and all the regions round about , and jerusalem went out ; this metaphoricall expression doth signifie , that an infinite number of people in ierusalem it selfe , were made christians and members of the church ; and that it is so to be understood , the places following will evidently evince it : for in matth. . . our saviour saith , that from the dayes of iohn the baptist , untill now , the kingdome of heaven suffereth violence , and the violent take it by force , then the which , there could nothing be spoke more emphatically , to set forth the growth and increase of beleevers , and the multitude of christians , as luke also in ch . . v. . expresseth saying , that the law and the prophets were untill iohn ; since that time the kingdome of god is preached , and every man presseth in to it : that is , the generality of the people became beleevers , and were baptized : as it is yet more evident from luke . , . by the very testimony of our saviour , who saith , that all the people that heard him , and the publicans , justified god , being baptized with the baptisme of iohn ; but the p harisees and lawyers rejected the councell of god against themselves , being not baptized of him . so that by the witnesse of our saviour christ , except the pharisees and the priests ; all the people , or the generality of the people in ierusalem were baptized , and became christians , and imbraced the gospell : and this was accounted among the miracles that was wrought in those dayes , and as a thing of speciall observation , and as a matter of wonder ; as we may see in the message our saviour christ sent unto iohn the baptist by his disciples , when he bad them relate unto their master , what they had seen and heard in the . verse ; tell him saith he , that the blinde see , the lame walke , the leapers are cleansed , the deafe heare , and the dead are raised , and the poore receive the gospel ; this i say , was among the miracles , that the generality of the poore imbrace the gospel , and were baptized and made believers : which must needs import a mighty multitude , and a great increase , or else it would not have been a thing of such wonder , and have been sent unto saint iohn as a miraculous thing ; and a thing worthy to prove christ himself to be the messiah looked for ; for no meere man could have wrought such a work , asto draw the hearts of the the people to imbrace the gospel , but the messiah himself ; for paul may plant , and apollo may water , cor. . but god only the messiah , must give the increase ; he must move the heart to imbrace the gospel , and to believe ; for faith is the gift of god , ephes . . and therefore this was the wonder that the generality of the people did believe and were baptized , and this was the sole work and operation of christ , and therefore proved him to be the prophet they looked for . and it stands with all reason that there were infinites of people in jerusalem that believed ; and that iohn was greatly magnified of the people , and publickly followed , because for a time , herod himselfe countenanced iohn mark. . ▪ and feared him , knowing that he was a just man and an holy , and observed him , and when he heard him , he did many things , and heard him gladly . and although we read not that he was baptized by iohn , yet he highly honoured him ; till iohn reproved him , and told him , it was not lawfull for him to have his brothers wife . and in this interim of his seeming favour , we may conceive , that the courtiers also and the great men would do as their master did : for if we observe the manner of all courts to this day , what the king does the courtiers also do ; if the king laugh , though there be perhaps a cause of mourning , they will all laugh ; and if he frownes , though there be a cause of cheerfulnesse and smiling , they will al frown ; and if the king commends any man , they will all admire him ; and if he hears any minister gladly , they will all heare him willingly : and if he when he is reproved , be angry and displeased , and will cut off his head whom he had so honoured but the day before , then all the courtiers , they will helpe him , and further the worke : as we may see , not only in the example of iohn baptist , but in haman ; as soon as the king frownd upon him , the courtiers they covered his face , and up they trussed him ; be it right or wrong it is all one to courtiers . but in that interim , i say , that iohn baptist was in favour with the king , without doubt it animated the people greatly to follow him , and by hearing him , many thousand saints were converted , and the multitudes of them were numerous , as is manifest from matth. . . for it is said , that when he would have put him to death he feared the multitude , because they counted him as a prophet . here are two observables , the one , that he that feared not god , was afraid of his servants . the second , that it was a mighty multitude of believers that were in ierusalem ; for a few could not have awed the king and kept him in feare : and therefore he was forced to defer the cutting off of his head , till he had got to him all the strength of galilee , all his lords and high captains , and his chiefe estates and commanders , mark . . and when he thought himselfe strong enough , then he exercised his tyranny . yea , when iohn was taken away , yet the multitudes of the people continued stedfast in the faith , as we may see in luke . by the confession of the very enemies : for when our saviour asked them concerning the baptisme of iohn , whether it was from heaven or of men ? and they reasoned among themselves , saying , if we shall say from heaven , he will say , why then believed ye him not ? and if we say of men , all the people will stone us , for they be perswaded that iohn was a prophet . here by the confession of the very enemies , all the people , or the generality of them were believers ; and it must of necessity be a mighty multitude , that kept all the priests and all the elders that had all the power in their hands , in awe , that they durst not so much as open their mouthes against iohn the baptist . from all which places , and many more that might be produced , to prove , that there were so many believers in ierusalem as could not all meet in one place or roome , or in one congregation , to partake in all acts of worship ; i thus argue . where there was an infinite multitude , or a mighty city of believers , there they could not all meet together in one place or roome , or in one congregation , for the enjoying of all acts of worship , and for edification ( which is required in the churches , cor. . . ) but of necessity must be distributed into severall congregations and assemblies , and divers divisions , that they might be all edified , and partake in all ordinances . but in the church of ierusalem , by the very baptisme and preaching of iohn , there were infinite multitudes , and a very city of believers . ergo , they could not all meet together in one place or roome , or in one congregation for the enjoying of all acts of worship , and for edification ( which is required in the church of god ) but of necessitie must be distributed into severall congregations and assemblies , and divers divisions , that they might all be edified , & partake in all ordinances . for the major , it is cleare , by the very light of nature , and all reason : for there is no one place or house that can contain a whole city , or infinite multitude of believers : and if any great place could containe them , they could not all be edified and partake of all the acts of worship . for if the very great raw-bon'd building of pauls it self were cramm'd full of people , and had a preacher of the strongest lungs in the city , half the people could not hear and be edified , as daily experience telleth us ; so that of necessity , if they would be edified , and partake in all the ordinances , they must be distributed into divers congregations , and severall assemblies . i am most assured that there were such multitudes of believers in jerusalem , that five such buildings as pauls could not have contained their very bodies within their wals , much lesse receive them , or entertaine them for edification . so that for the major , i am confident there is no intelligible man will doubt of it . for the minor , it is manifest from the places above produced ; for our saviour saith , excepting the pharisees and the lawyers ( which were but a little handfull ) all the people , or the generality of them , justified god , and were baptized , and were believers . so that the conclusion from the premises doth necessarily follow . but from the former places i argue yet further after this manner . where there was such an infinite company and multitude of christians and believers , as kept a tyrannicall king in awe , and all the magistrates and elders in whose hands was all the power and authority ; and struck such a fear and terror into them all , that they durst not exercise their cruelty and tyranny over them , though they were their inveterate enemies , and desired it : there of necessity the number of the believers must be so great , as they could not all meet together in one place or roome , or in one congregation , for the enjoying and partaking in all the acts of worship ; but if they would be edified , must be distributed into divers congregations and assemblies . but in ierusalem there were such an infinite company and multitude of christians and believers , as kept herod himself , the tyrant , in awe , all the magistrates and elders , in whose hands was all the power and authority ; and struck such a feare and terror into them , that they durst not exercise their cruelty and tyranny over them , though they were their inveterate enemies , and desired it . ergo , of necessity the number of the believers was so great , as they could not all meet together in one place or roome , or in one congregation , for the enjoying and partaking in all acts of worship ; but if they would be edified , must be distributed into divers congregations and assemblies . for the major and minor of this syllogisme , besides the force of reason and common understanding , which were enough to convince any rationall creature of the truth of them : the holy scripture it self ( as from the places above specified , is manifest ) proves them . so that none can doubt of the truth of the conclusion , but such as will call in question truth it selfe . i might out of the severall places above mentioned draw many more arguments to prove the conclusion ; but because i study brevity , these for the present shall serve , to prove , that by the very baptisme and ministery of s. iohn the baptist , there were such an infinite company of believers in the church of ierusalem , as they could not al meet together in one place or congregation , for the injoying of all the ordinances . to these first arguments of mine , by which i proved that by the very baptisme of s. iohn there were more converted and made christians and believeres in ierusalem then could meete in any one place or congregation , master knollys answers by denying the minor of my syllogismes , and i. s. by denying they were christians as we shall see . i will therefore reply unto them both , in order , beginning first with master knollys , whose words are these pag. . i do deny the minor proposition of these arguments saith he . neither hath the doctor proved , that there was an infinite number of beleevers , nor a very city of beleevers in the church of ierusalem . the scriptures quoted by the doctor speak no such thing . those places in matthew , mark and luke , tell us of very many who were baptized by iohn , and by christs disciples ; but doe not declare how many of those baptized persons were of the church of ierusalem ; and the scripture witnesseth , act. . . that there were churches through all iudaea , as well as in ierusalem ; and for ought i know , or the doctor either , many of those baptized persons might be in those churches , yea the most of them , and but a few in ierusalem ; it may be no more but those hundred and twenty mentioned , act. . , , . to whom were added about three thousand soules , who continued in the doctrine of the apostles , and in breaking of bread and prayers , acts the . , , . this is all master knollys hath to say by way of answer for the enervating of the strength of my arguments and reasons , by which i proved there were more converted by iohns ministerythen could meet in any one place in ierusalem . now here before i come to reply , i referre my selfe to the judicious reader , whether from the forgoing places , which i quoted out of the holy word of god , & from the reasons and arguments deduced out of it , it was not sufficiently evinced , that there were an infinite number of beleevers , and a very citie of them in the church of ierusalem , and therefore more then could meet in any one place or congregation : i demand i say of any intelligible christian , whether those scriptures i cited with the arguments deduced from them doe not speake and perswade such a thing ? i am confident all such as know any thing in learning , will say they doe . but for answer , master knollys himselfe , grants that very many were baptized by iohn and christs disciples , and none were baptized then but beleevers , as he and all the independents doe confesse and acknowledge ; but saith he , the scriptures quoted , do not declare how many of those baptized persons were of the church of ierusalem ; for the scriptures witnesse that there were churches through all iudaea , as well as in ierusalem , and for ought ( saith he ) i know or the doctor either , many of those baptized persons might be of those churches , yea the most of them , and but a few in ierusalem , it may be no more but those hundred and twenty , mentioned , acts the . vers . , , . if a bare denyall of any argument with a senselesse reason or two , and an it may be , were a sufficient conviction of a truth , then master knollys would be a very precious disputant , and to say bellarmine thou lyest , would be enough to confute all the papists : but in matters of this nature and of so high concernement , there is more required then bare denials , and vaine evasions and may-bee's : and therefore i will take this liberty to tell master knollis , that hee trifles in divinity , and deales not like a serious nor learned christian , nor to the purpose : for this is not in question betweene mee and the independents , how many of those baptized persons through all iudaea and the regions round about were resident in the church of ierusalem ? this i say was never controverted betweene us ; for no man that i know of , ever doubted but that all those that came out of al iudaea and the regions round about to the ministry & baptism of iohn and christs disciples , returned home againe to their severall habitations , and there remained and aboad , as those that came out of ierusalem to iohns preaching and baptisme , after they were baptized , repaired to their severall houses & habitations in that citie , and remained there waiting upon the publick ordinances ; this i conceive all men that have any understanding beleeve . and the scripture sufficiently declareth , that the multitudes of beleevers that came out of ierusalem and were baptized by iohn the baptist , ( to speake nothing now of the apostles and seventy disciples ) were numberlesse , and therefore were more then the hundred and twenty names ; yea they were innumerable , & therefore more then could meet in any one place or a few . and if the reader will but looke backe to the scriptures above quoted , out of which i framed my arguments , and consider the insuing scriptures and reasons from them , he will easily perceive that master knollys is a meere quibler , and a man no way fit for either disputation , or any serious imployment . the evangelists speaking of the great concourses of people that came from all quarters to the preaching and ministery of iohn , and to be baptized , to avoid mistakes , doe specifie the severall places out of which they came , with the numbers indefinitly set down that came from every place , saying , there went out to him ierusalem , and all iudaea , and all the regions round about iordan , and were baptized of him in iordan confessing their sinnes , mat. the . here it is abundantly declared that it was an infinite company that came from ierusalem , as by the word ierusalem is sufficiently manifest , being metaphorically set downe and taken in that place ( as i said before ) synechdochically for a mighty part and multitude of people that came out of that city . and saint marke confirmes this , chap. . ver . the . who saith , there went out unto him all the land of judea , and they of jerusalem , and were all baptized of him in the river jordan confessing their sinnes . and the same is further ratified by the words of our saviour , luke . . . who saith , that all the people that heard him , and the publicans justified god , being baptized by the baptisme of john , but the pharisees and lawyers rejected the councell of god against themselves , being not baptized . so that now by the mouth of three witnesses and by the testimony of christ himselfe it is sufficiently proved , that if jerusalem and all the people of jerusalem went out and were baptized by john ( except the pharisees and lawyers ) that there was an innumerable multitude , and therefore more then could possibly meet in any one place or a few , and many more then the hundred and twenty names spoke of in the first of the acts ; which fond conceit of mr knollys is yet more evidently refuted out of the second of the acts , where it is related that there were at that time inhabitants and dwellers at jerusalem devout men , that is , true worshippers and beleevers from out of all the nations under heaven . to say nothing of nicodemus , and of joseph of arimathea and of many other rulers , and of all the people and children that cryed hosanna and that received christ into the city with all their acclamations and believed in him ; the most of which were inhabitants aud dwellers in jerusalem and such as had their aboad there , so that by this i have now said , the folly and vanity of mr knollys and his cavill is apparantly manifest , and this truth sufficiently clear to all , that there was an infinite number and a very city of beleevers in the church of ierusalem , besides those that were of the other churches in judea , and therefore could not all meet in one place : for the scripture saith that ierusalem and they of ierusalem went out and were baptized by iohn the baptist ; and therefore all good christians i am confident will ever beleeve the scriptures and give credit unto the word of god rather then unto mr knollys ; and if they will beleeve the scripture of truth , then they will not onely beleeve there was an infinite number and a very city of beleevers in ierusalem , and that by the very ministry and preaching of iohn , but that mr knollys is a very wicked and blasphemous creature as who giveth the spirit of god the lye and opposeth also all good reason : for the spirit saith jerusalem and all they of ierusalem , except the pharisees and lawyers , were baptized by john , and all these were inhabitants at jerusalem ; and mr knollys affirmeth the contrary and confuteth all the evangelists ; whether therefore he be not a very precious disputant i refer it to the judgement of all sober-minded christians that love sincerity , truth and plain dealing . and this might suffice to shew the vanity and wickednesse of the man and what a vain caviller he is , that thus abuseth pretious time to abuse himselfe and miserably to delude ignorant people : but for the farther confirmation of my minor , i will produce one or two testimonies more out of the eleventh of mark , where there is mention made of two great companies and parties of beleevers and those all inhabitants in ierusalem , the one of them that followed christ and beleeved in him , at which the scribes and pharisees were offended , and sought how they might destroy him ; but saith the scripture , they feared him , because all the people were astonished at his doctrine , that is , they beleeved it : verse . another company was those that were the disciples of iohn the baptist , and they accompted iohn a prophet indeed , as all the men of ierusalem did , verse . and either of these companies were so great and powerfull as they kept all christs enemies in awe , so that they were affraid of the people of either party , and therefore there was then a very city of believers in ierusalem and they inhabitants , and that in christs time , and they had been baptized by saint iohn , for all ierusalem went out and were baptized by him ; so that now i assure my selfe every but ordinary understanding man will gather that there was an innumerable multitude of believers in ierusalem , and more than could meet in any one place , or a few if they had been put together , when there were two such potent parties there , as either of them kept the very enemies of christ , the magistrates and rulers , yea herod ▪ himselfe in awe , which a few thousands could never have done ; and all these were inhabitans of ierusalem and well known to the scribes and pharisees to be christs and iohns disciples , and all beleevers , as wee shall more abundantly prove in the following discourse ; and therefore my minor doth now stand firme , that there were more beleevers in ierusalem , and that by the very ministry and baptisme of john , then could meet in any one place or a few , and that there w●● an infinite number of beleevers and a very city of beleevers , which mr knollys denyeth and in so doing gives the spirit of god the lys and contradicts the holy scripture and opposeth all sound reason , and all this to maintain the fonde opinion of independency . and this shall serve to have spoke by way of answer to what mr knollys had to reply to my first arguments concerning the multitudes baptized by john the baptist . i will now give an answer to what i. s. hath to say against this argument , of whom i shall take the liberty by way of preface before i come to my reply , to speak something , and yet no more then shall be thought fit and agreeable to sound reason , and so much the rather i do it , because this man greatly vanteth himselfe , and because his answer is highly esteemed of amongst many of the congregationall way , who i confesse are much to be blamed that they suffer themselves to be deluded with such fellowes , never examining their writings , but taking all for oracles they vent , and thinking it enough that there is any thing come out against a presbyterian in way of answer , though there be nothing more destructive to their own opinion , as i am confident it will appear to all judicious men , that these answers of mr knollys , my brother burton and this i. s. are . and for i. s. i may say thus much of him that he is yet vainer then mr knollys in his answers ; for he candidly denyeth upon all occasions the minors of my syllogismes , and then gives some sucking reasons for this his denyall ; but this i. s. hath nothing of a scholler in him ; for all good schollers and disputants will set down the arguments of their adversaries in their full strength and as they are in the copy , and then either deny the major or minor , or both ; or distinguish , and after they have shewen the fallacyes of the arguments , if there be any , then by their art and learning they will shew the weaknesse of them , and so evade the dinte and force of them ; this i say is the method , not onely of all accurate disputants , but of every ordinary jangler , if he , at least , pretends any thing to learning : but i. s. hath not so much ingenuity in him as to do any thing of all this ; but first sets down my arguments in an obscure way and to the halves , so that the unlearned reader cannot perceive the strength of my reason ; and then in a confused manner gives in his answer in the name of all the independents , which upon due examination i am confident will appear to all learned men to be nothing but a packe of blasphemies and contradictions as being a meer fighting against the truth and a giving of the spirit of god the lye , as in the sequell will be evidenced . our saviour in the of john verse . . saith , that hee that doth the works of darknesse , shunns the light ; but he that doth truth , cometh to the light , &c. truly i may justly accuse i. s. and his fraternity of this sin , that they not only shun the light themselvs but hinder others also from it , and do whatsoever in them lies to keep men from the knowledg of the truth and from prying into their errors , that by this means they may atttain unto their own ends , and therefore they not onely disp●rage all the presbyterians , and with their calumnies labour to make them odious to the people as so many railors and persecutors , for so they call us , that they may neither hear their sermons , nor read any books written by them , or any thing penned against their novelties by those of that party ; and all this to abuse the simple people , that by this their art they may with-hold the truth from them in unrighteousnesse : and in this facultie are all the independents very expert who cunningly either pick and choose or curtalize and adulterate all a guments that are brought against them , or else totally passe them over with slightings , when they can no way with any reason reply unto them . and as they are generally void of all good learning and sciences , so there is neither ingenuity , candor or honesty amongst the most of them , these excellent graces and vertues being now strangers to those of the congregationall way , amongst the which fraud and juglings and all manner of dissimulation and railing are the only master pieces of their craft , by which they maintain and uphold their way and foment their errors ; for should they deal fairly with us and not disswade the people from reading our books and hearing our godly and painfull ministers , and would they but set down our arguments and reasons in their full strength , the people would not onely speedily see their errors but relinquish them . and therfore they all take speciall care to keep the people in ignorance ; and amongst those artificers and craf●s-men of that new goddesse that diana of independency , this j. s. though in all good learning he be a very novice , yet in this craft of jugling he is pretily expert . and that all men may see i do not falsly accuse him , i will first set down the sum of my arguments taken from the multitudes baptized by iohn the baptist , and and then set down in what terms he delivers them , with his vain and impious answer to them . the summe of my arguments is this . where there was an infinitemultitude , or a mighty city of beleevers , there they could not all meete together in one place or roome or in one congregation to injoy all acts of worship for edification ; but in the church of ierusalem , by the very baptisme and preaching of iohn , there was an infinit multitude and a very city of believers ; ergo they could not all meete together in any one congregation . this is the sum of my first argument . the second is this . where there was such an infinite company and multitude of christians and believers , as kept a tyrannicall king in awe and all the magistrates and elders , in whose hands was all the power and authority ; and struck such a terror into them all , as they durst not exercise their cruelty and tyranny over them , though they were their inveterate enemies , there of necessity the number of them must be so great , as they could not all meet together in one place or congregation to partake in all acts of worship . but , in the church of jerusalem there was such a company of believers by the very baptisme of iohn ; ergo they could not all meete together in any one place or congregation . this is the summe of my arguments , which i made good out of the word of god , and from sound reason , as they that have read my booke with judgement , i am confident will acknowledge . now heare how j. s. setteth them downe with his answer to them pag. the . and . of his booke . the doctors first proposition is ( saith he ) that there were many congregations and severall assemblies in the church of jerusalem &c. for proofe whereof ( saith he ) he bringeth the multitudes of converts to iohns baptisme ; the people of jerusalem , all of them ; and all iudaea &c. whereby ( saith he ) all became christians , or members of the christian church : for iohns baptisme was into iesus christ , and the very same with that of the apostles . thus i. s. sets downe my arguments , which i affirme , is not candidly done of him : for the ignorant reader cannot see into the strength of my arguments , they being delivered in such obscure tearmes , and set down also to the halves , the whole truth not being specified . for not one of ten thousand had ever seene or read my book , & i dare say , not one of an hundred of the independents had ever vouchsafed so much as to looke into it ; for i was made so odious unto them by their blasting language , as they abhorred my very name : with all howsoever they boasted at the first coming of it out , that there were twenty pens at worke in answering of it , yet not one of them ever appeared , till three moneths after it was printed . now all the copyes that were printed were all gone in one weeke , so that the answers coming out so long after , and my arguments not being known to the people , and being in this obscure manner and in such darke expressions , and but to the halves set down , every vulgar understanding can never see into the weight and strength of them , especially , they having not my booke before them . and to say the truth , all the independents ordinarily use this method in their pretended answers , as first , to let the bookes they reply unto be forgotten , and after that to blurte out something against them , concealing the truth , and then they crow out as victors and conquerers , that they have beate up our quarters and puld downe the pillars of our discourse , as i s. doth vainly in this his pamplet , when it will appeare to all intelligible men that he hath onely cast a squib or two at them , and then as a meere fresh water souldier speedily ran away , and left that worke to others , as he unaduisedly in the tenth page and in his wise epistle confesseth , sayning indisposition of body , when indeede it was his want of wit , learning , honesty , and courage . as i haveset downe the sum of my arguments , and compared his expressing of my meaning , with it ; i will also set downe the summe of his answer to them , which he giveth in the name of all the independents , saying , we answerd to your reason ; and then set downe his own words in their full length , that all men may see my faire dealing with him . for i. s. doth not here deny my minor as master knollys did , or accuse me of false musters as he vainely and impiously doth in his answer to my second arguments . but plainly denieth that those that were baptized by iohn baptist were christians , to whom my brother burton assenteth , page . of his book saying that those beleevers that were baptized by iohn baptist into christ to come , according to the papists doctrine , were not formed into a christian church , or churches , as after christs resurrection christians were . these are my brother burtons formall words , who not only assenteth to i. s. in this his opinion , but also bringeth in the authority of the papists to confirme this their doctrine , and so in this the independents agree with the papists to overthrow the truth , and to maintain their abominable errors . and this i conceive , was the cause that moved my brother burton in the ninth page of his booke in the beginning of his answer , to say , `as for your indefinite enumeration of those multitudes baptized by iohn the baptist and christs disciples , we take no notice of them . this is his expression there , concerning the which in due place . surely if my brother burton had thought them christians , he would have demeed them worthy to have been taken notice of : but in this he agreeth with i. s. and the papists . now i will give you the summe of i. s. his arguments , in way of answer , by which he denieth that those that were baptized by iohn the baptist were christians . the first is because ( saith he ) they were baptised into christ that was to dye , and not dead ; therefore in his dialect they were no christians . the second , they were not baptized with the holy ghost and with fire ; therefore thy were no chrstians . the third , they were no more christians then the iewes that passed through the red sea ; but they were no christians ; ergo they also that were baptized by iohn were no christians . the fourth , the baptisme of iohn was not perfect , ergo those that were baptised by him were no christians . the fifth , those that were baptized by iohn , did not only hasitate , but were scandalized at the true messiah , and under the forme of iohns baptisme did fight against the true baptisme and baptiser the lord jesus : ergo they were no christians . sixthly , they that were baptized by iohn were not cast into a church mould , according to the new ▪ testament forme , neither were they members of one christian church at jerusalem , ergo they were not christians ; and this argument is brought in by way of a corallary . this must needs be the scope of his answer , or else he sayth nothing to the purpose in denying my arguments , which were not only to prove , that those that were baptized by iohn baptist were christians and beleevers , but also that they were in such multitudes as they could not all possibly meete in any one place , or congregation to communicate in all the ordinances and all acts of worship to edification . the dint and force of the which argument , he thinkes he sufficiently evadeth , by denying that they were christians at all . so that if this answer be well looked into and examined , it will appeare that whiles he boasteth and glorieth that he hath beate up my quarters , he beates up saint iohns quarters , yea christs quarters , and all his disciples quarters before christs death and ascension , and all the quarters of all christians that now live in the world : for if none are well baptised and made christians indeede , but such as are baptised with the holy ghost and with fire , then all those that were baptised before christs ascension were no true christians , nor no christians in these our times , nor many generations before us , who were not baptised by the holy ghost and with fire ; and by these his fond cavills he overthroweth the scripture it self and all divine and humane authority , and gives the spirit of god the lye . and truly such a peece of impious ignorance with such impudent confidence my eyes yet never beheld before i. s. and his complices came into the world. so that it stranges me eceedingly that such men as he and they are , should be suffered by those of the congregationall way to go unpunished , who may shame them all , as indeed they are a shame to all christian religion : for i appeale to the judgement of all such as have any knowledge in religion or love to the truth , or have any moderation or good temper yet left in them , whether this be a thing tolerable in any that has the name of a christian , to play not only the juglers , to deceive and delude the poore people , but to give the spirit of god the lye , and then to vapour and brag of it as of a conquest ? but now i will set downe his arguments in his owne words , and give my answer to them severally . we ( saith he ) answer to your reasons . so that he writes in the name of all the independents , as one of the commanders and captaines in their militia , and as one of their champions , and therefore in the name of them all , sayeth , we answer to your reasons . now take notice what he answers in the name of the whole fraternity . . iohns baptisme , was into christ , but it was in christum moriturum , not in christum mortuum . this is j. s. his first answer . truly one that should but looke on all his answers to my arguments , would wonder what the man meant by them , and to what purpose he uttered these words : for they are a manifest fighting against the scripture of truth ; as all the judicious and learned will wel perceive . and i have heard both learned & pious men say , that they did not beleeve , that i. s. did well understand himselfe when he writ this book : and there is some reason of this their opinion : for hee confesseth in his wise epistle , that hee was in a course of physick at the wels ; & who knowes but the man might then be somewhat distemperd in his braine , and so might doe the actions of a man crased ? and his very language doth in a manner speake as much , both in this his answer , and in many other passages of his book , as in their due places will appeare , yea the very title also , and his epistle being senselesse , calling his pamphlet flagellum flagelli , and the beating up of doctor bastwicks quarters , when he never came nigh them , and the taking hold and shaking of the pillars of his discourse , when hee never so much as touched them , with many such other expressions , all which have no correspondency amongst themselves , and shewes that the man is either a very stranger in rhetorick , not knowing how to keep himselfe to his metaphor , or else that hee is crased indeed ; and truly so every one will conceive , if they duly weigh and consider all passages in his booke ; especially this answer of his to my arguments : by which hee labours to prove that those that were baptized by iohn the baptist were no christians , no beleevers ; which he doth by very senselesse reasons : the first of which i have related , viz. that they were baptized into christ to dye and not dead , and therefore in his opinion they were no christians . i omit his latine expression , as thinking it a vaine thing in him to insert latine sentences writing in the vulgar tongue , especially in handling points of divinity , & those of great concernment , which the people should have set before them in perspicuous and plaine termes . but now take notice how the man contradicteth himselfe in his answer ; for the drift of it is to prove , that those that were baptized by iohn the baptist were no christians , and yet hee sayeth , they were baptized into christ . then they were christians by his owne confession , for iesus christ was yesterday , and to day , and the same for ever , heb. . and he was ever the messiah , the seed of the woman that should breake the serpents head , that rocke upon which the church was built , against which the gates of hell should never prevaile , mat. . so that they that were baptized into iesus christ , whether whiles hee was living or dead , whether before his nativity , death or ascension , or after , are all good christians ; therefore he contradicteth himselfe in saying they were not christians ; for it is not the circumstance of time that makes an alteration in the substance and essence of any thing : for the passeover in egypt , was the same for substance that it was in the wildernesse , and in the land of canaan ; for otherwise it should follow that the supper of the lord celebrated by christ himselfe before his passion , and in memoriall of his death , should not be the same with that it was after christs resurrection and ascension ; and that the apostles that received the lords supper , were not christians then as well as after his death , which i thinke i. s. will not dare affirme ; but if he should , i am confident all the well grounded christians in the world would be his adversaries in this ; for the apostle saint paul in the . of the corinth . . , , . makes them all one for substance ; and as the sacrament of the lords supper was the same for essence before christs death that it was after , so was the sacrament of baptisme , to all that were baptized ; and hee was as good a christian that was baptized in to christ before his death , as hee that was baptized into him after his ascension , as all good reason will perswade ; for christ was ever the messiah and king of his church ; which will yet more evidently appeare , if wee compare earthly things with heavenly . i demand therefore of i. s. or any of the congregationall way , whether all such subjects as take the oath of allegiance , or sweare fealty to any king , who is owned by the people and whole kingdome to be their lawfull king , as appointed and set over them of god , and is openly proclamed through the whose realm to be their king , though at that time hee be in an other countrey , and but now comming to take the possession of his kingdome , i say i demand whether such subjects as take the oath of allegeance and sware fealty unto him , before he comes and sits visibly upon his throne , be not by this their oath become that kings subjects , as truly and as really , as if the king were bodily present ? i demand further , when hee is in person come into his kingdome , and visibly amongst them , saluted and entertained and owned by the people for their king , whether or no those subjects that then take their oath of allegeance , and promise by that their oath their subjection unto him , bee not as really and truly his subjects , as those that after hee is inaugurated and gone into one of his other kingdomes , take then the oath of allegeance , and sware subjection unto him in all his just commands ? i am confident that all men that are but a little skilled in politicks , or any good learning , will acknowledge , that either of the former subjects , are as truly and really subjects unto him though they never saw him ( as many hundred thousands never did their kings ) as those that tooke the oath when hee was gone in triumph into an other of his kingdomes . and thus it was with those that were baptized by iohn the baptist , that great officer of christs kingdome , and the blessed apostle , those stewards , secretaries , privie counsellors , & embassadours of his royaltie , who all baptized those that came unto them into iesus christ the king and messiah , as well before his death as after , and all they owned him as well then for their king as after , crying hosanna thou sonne of david , and strowing their garments in the way , saying , blessed be the king that cometh in the name of the lord , peace in heaven , and glory in the highest , luke . vers . . and therefore it is a senslesse reason , yea contradictory unto it selfe that i. s. bringeth , considering there is no difference for the substance of the matter , though there be some variety in respect of the circumstance of time ; and in this fond error of i. s. is my brother burton and the papists , who thinke there was a great difference between the baptisme before christs death and that after his death , when indeed for substance there was none , no more then was betweene the sacrament of the lords supper before christs death and after . and therefore all those that received either of those sacraments or both of them before his passion , were as good christians as those that received them after ; for hee was owned by them at that time to be the lambe of god that was to take away the sins of the world of beleevers , and to be the king of the iews , the saviour of his people , to be the anoynted christ , & they took the sacraments upon it , which is as much as the oath of allegeance to any king , which were sufficient to make them as good christians as any that should come after them , and therefore they that were baptized by iohn the baptist into christ to dye , which i. s. doth acknowledge , they were all as good christians as any now baptized by the independents ; and therefore that hee faith to the contrary and in opposition to this truth is a meer babble and a contradiction of himselfe . and this shall suffice to have spoke to his first answer to prove that those that were baptized by iohn the baptist were as good christians as any other that were baptized after christs death . his second is as senselesse , which is this . to say ( saith he ) that the baptisme of iohn was the same with christs and the apostles , is flat contrary to the assertion of iohn himselfe and the apostles , mat. . . act. . . i baptize you with water ( saith he ) but there comes one after me , who shall baptize with the holy ghost , and with fire . these are the words of his second argument to prove that those that were baptized by iohn the baptist were no christians . in the entrance of this his answer he beats the ayre , and fights with his owne shadow and falsifies my words ; for i never said nor thought it , that the baptisme of iohn was the same with christs ; for the scripture relateth that christ baptized not at all , iohn . vers . . i said indeed , it was the same with the apostles , and that is manifest out of many places of the holy scriptures , as out of the . of luke , ver . . & iohn the . v. . where iohn himself speaking saith , hee that sent mee to baptize with water , the same said unto me , &c. yea one of those places quoted by himselfe , matth. . vers . . sufficiently declares that iohn had his commission from god himself , ( whose prophet he was ) to baptize with water , and the apostles themselves before christs death and ascention baptized but with water , and had no other commission but that saint iohn the baptist had , and iohn baptized with the baptisme of repentance , saying unto the people , that they should beleeve on him which should come after him that is on christ iesus , act. . vers . . and the very apostles baptisme before christs death vvas no other but the baptisme of repentance and to beleeve in christ ; yea faith and repentance was the summe of all the preaching , both of iohn and of all the holy apostles , both before christs death and after , as wee may see , acts . vers . . where the apostle saith , testifying both to the iewes , and also to the greeks , repentance towards god , and faith towards our lord iesus christ . now when the baptisme of saint iohn and the apostles , both before christs death and after was all one for substance , and all into christ , as wee may yet further see , acts the . . where it is said they were baptized in the name of the lord iesus . it was no error in mee to say that the baptisme of iohn was into christ iesus , and the very same with that of the apostles , for the holy ghost which is the spirit of truth hath so taught mee : and therefore all those that were baptized by iohn the baptist were as good christians and beleevers as those that were baptized by the apostles , if repentance towards god and faith towards our lord iesus christ , and being baptized into him could make good christians ; which were blasphemy to gain-say , and nothing else but to give the spirit of god the lye : and therefore j. s. affirming that there was a difference between the baptisme of iohn and that of the apostles , and denying that those that were baptized by iohn were christians , gives the spirit of god the lye : for the holy word of god which was penned by his spirit asserteth the contrary : and for that text that he citeth out of the third of matthew , where iohn saith , i baptize you with water , but there comes one after me who shall baptize you with the holy ghost and with fire ; this is nothing to his purpose nor nothing against my opinion : for , as i said before , it was never my beliefe that the baptisme of christ and iohns baptisme was all one , seeing saint iohn the baptist hath taught the contrary , as in the words alledged it is sufficiently declared : but i demand of i. s. whether the apostles , all whose names were written in heaven , were not as good christians and beleevers in jesus christ by iohns baptisme , before they had received the gifts of the holy ghost , and were baptized with fire ( which we read of act. the . ) as they were after the cloven tongues appeared unto them ? ver . . if either he or any of his fraternity shall deny it , then they must deny the sixteenth chapter of matthew and the sixt of saint iohn , where we finde that honourable confession of all the apostles where they testifie their faith in christ into whom they had been baptized before that , yea they must deny the whole scriptures of the new testament which affirme the contrary : and if the baptizing of any with the holy ghost and with fire be that thing onely that makes men christians and beleevers , then none that were not so baptized were good christians : for the gifts of the holy ghost as the diversity of tongues and working of miracles , were not promiscuous and given to all as saint paul doth sufficiently declare , cor. . . have all the gifts of healing ? do all speak with tongues ? so that all the people were not baptized with the holy ghost ; and therefore by i. s. his learning were no christians : neither was that the worke of the apostles , but it was christs work onely who first breathed the spirit upon the apostles and after his ascen●ion first poured down those gifts upon them , acts the . and after that at many other times through the prayer of the apostles and putting on of their hands upon the beleevers christ for the confirmation of their ministry , and to manifest to all those that were converted by them that they were sent by him , shed down those miraculous graces upon many , but gave them not to all ; and it is also declared that they first believed and then they were baptized with the holy ghost ; and wee have but one president that i remember in the holy scripture , that any received the gifts of the holy ghost , before they were baptized with water , and that is those of cornelius his house : but all the rest were baptized with water before . and therefore those gifts made them not christians but declared them to be beleevers , and were the effects of their faith , which notwithstanding were not conferred by the apostles , but were immediately given by the spirit of christ : so that those visible gifts were not essentiall for the making of any christians and beleevers ; for they were alwayes beleevers before they received them ; and if those gifts had been essentiall and absolutely necessary for the making of any christians , then all that had received them should have been saved , which they were not ; besides then , many hundred thousands of the primitive christians should not have been true beleevers and christians indeed ; for all men generally received them not ( as i proved before ) and all the christians , for ought i know , since the primitive times , and all that now live should be no good christians : for they were not and now are not baptized with the holy ghost & with fire . so that al men may see with how little reason this i. s. speaketh in these his argumenta●ions , and how vain and impious he is in all his cavills : this shall suffice to have spoke concerning his second answer . and now i come to his third , which is as good as the two former : his words are these . . therefore now , ( saith i. s. ) by iohns baptisme they were not all made christians no more then the body of the iewes before john were turned christians by being baptized in the red sea &c. for they were baptized into christ by their baptisme , cor. . . i deny not but this baptisme of john was to prepare men for christ , and did beare a more immediate relation to such a worke , then any ordinance before , but it did not make them absolute christians . it did not absolve and perfect the new church , i mean not so far as that ordinance of baptisme was to do afterwards . thus i. s. blasphemeth rather then disputeth : for that he saith is impious in the highest degree ; for it is an apparent giving of the spirit of truth the lye , and a confuting of christ himselfe and saint paul , and an opposing of the generality of all the independents , as every understanding man will easily gather : for the scripture everywhere and all the orthodox divines , yea and all the independents that ever i talked with or read of before i. s. and my brother burton , acknowledge that those that were baptized by the baptist and christs disciples before christs death , were christians and beleevers ; for otherwise they could not have been baptized . notwithstanding i. s. out of his learning denyeth not onely that they were christians , but affirmeth also that those that were baptized by moses in the red sea were no christians ; whether therefore this be not to beat up the quarters of iohn the baptist , christ himselfe and the quarters of moses the servant of the lord , and of all the independents , and to pull down the very pillars of the holy scriptures ; and be not a horrid blasphemy in i. s. i leave to the judgement of the learned ! our saviour saith luk. the . v. . . and all the people that heard him , & the publicans justified god , being baptized with the baptisme of john , but the pharisees and & lawyers rejected the councel of god against themselves being not baptized of him . here we have christs testimony , who asserteth that ( the lawyers and pharisees only excepted ) all that heard iohn of which innumerable multitudes of them came from jerusalem , for all ierusalem went out to him , did justifie god and did not reject his councell , that is to say , they were believers ; for the councel of god in the ministry of saint iohn to all the people was , that they should repent and believe in the messiah and in token of their faith that they should be baptized ; now this sweet councell for the obtaining of free grace and favour offered unto them by god , in the ministry of iohn did the pharisees and lawyers reject to their own perdition ; for they would not bring forth fruits meet for repentance , that is they would neither believe in the messiah nor repent nor be baptized ; and therefore as a company of infidels and unbeleevers they despised the councell of god and his grace and favour ; but all the other that heard iohn saith christ , justified god , and did not reject his councell , that is , they acknowledged that god was just , faithfull , mercifull and gracious , and therefore beleeved his promises and repented and were baptized and were all as good christians and beleevers as any were , if any credit may be given to christs words . whether therefore we ought rather to beleeve the words of christ and his testimony or i. s. his language , i refer it to the judgement of the advised reader ! christ declareth they were beleevers and christians , for they justified god and rejected not his councel , but imbraced his grace and favour and free mercy ; i. s. saith the contrary . it is true that the name of christian , was not given to beleevers , till they were called so at antioch , yet to beleeve , in christ and to be baptized into christ , made them as well christians before his suffering as after ; for otherwise abel , enoch , noah , moses , abraham , david and all those martyrs spoke of hebrewes the eleventh , and all those baptized by the apostles before christs death , should not have bin christians , which were wickednesse to think , when the scripture affirmeth that they not only lived by faith , but did all those wonders by vertue of their faith in christ , and that they all injoyed the promises ; and therefore it must necessarily follow they were christians , as all beleeving in christ and living and dying in that faith . so that howsoever they had not the name of christians and were not so called which makes nothing against the reality of the thing , for we contend not about words , yet they were all true christians , they being all built upon that corner stone and upon the foundation jesus christ , and differing nothing for the essence and substance or object of their faith from any that did succeed them in all ages to come . and therefore i. s. affirming that by the baptisme of iohn the beleevers then were not made christians , and that the israelits baptised by moses in the cloude were no christians , overthrowes the holy scriptures and gives christ the lye , and confutes paul himself who in the . of the of the cor. ver . . . . affirmes , that our fathers were under the cloude , and all passed through the sea and were all baptised by moses in the cloude and in the sea , and all eate the same spirituall meate , and did all drink the same spirituall drinke ( for they all drank of the same spiritual rock that followed them and that rock was christ ) by the which testimony of the apostle they were as good christians : as the corinthians ; for he comparing them together , sheweth that they were equall to them in priviledges , and were as good christians as they , according to that of peter acts the . vers . . and put no difference between us and them purifying their hearts by faith ; & as he had proved that the israelits were equall in priviledges with the corinthians , and all other christians , so he declareth likewise if the corinthians and all other christians did offend against god as the israelites did , they should likewise be equall to them in punishments : for god was no respector of persons , but as inevery nation he that feareth god & worketh righteousnesse is accepted of him , acts . ver . : so whatsoever christians , of what nation so ever , whether iewer or gentiles shall offend as the israelites did , they shall be equally punished . so that by the witnesse and testimony of paul in this tenth chapter of the of the cor. and the . of the hebrewes , and from the above cited scriptures all our fathers under the cloude and all the patriarkes , and all those martyrs , and all those that were baptised by the baptist and christ disciples , were all as good christians as any baptized after christs death or now by those of the congregationall way or any christians in the world ; and all that i here say is most true if any beliefe may be given to the holy word of god. and therefore i. s. affirming the contrary blasphemeth . and now i come to his fourth argument . which is this . the learned and judicious know ( saith he ) that iohn was but the messenger before christ mal. . ver . . and his baptisme was but as the streaming of light in the heavens before the day , and he did only bring and restore all things to their legall perfection by water , the element of the law ; but christ iesus he comes and baptizes with fire , consummats all things with this transforming powerfull element , even his spirit , thus i. s. speaketh . to examine all the errors in these words , would take up much time , and require a large discourse , but i study brevity . as for the first part of this his answer , where he saith , the learned and iudicious know , that iohn was but the messenger before christ , &c. it is a peece of vanity in him to produce the testimony of men to prove that iohn was a messenger of christ , when the holy scripture in many places assertsit , and when christ himself hath declared that iohn the baptist was that elias that was foretold should prepare the way before the lord and make his pathes straight : but this i may truly say of i. s. that he is a meere stranger in all good learning and as ignorant in all divinity and in the holy word of god , as those judicious he speakes of , were singularly excellent and mighty in the scriptures and all sound theologie , whose works and godly solid writings , if ever he had read with understanding , he could never have bin so prodigiously blasphemous as he is in all his discourse and chiefly in these his answers : for there is not any one of them in which there is not great impiety to be discovered : as in this to accuse iohns baptisme and ministry of imperfection , and to say they were but as the streamingsoflight in the heavens before the day , when notwithstanding christ himself hath often given so many honourable testimonies of iohn , and his ministry , saying in the . of iohn . that he bare witnesse of him , and that his witnesse was true , and in the . ver . in expresse words affirming that he was a burning and shining light , and that the iews for a season did rejoyce in his light . and yet i. s. boldly and peremptorily affirmeth that the baptisme of iohn was but as the streamings of light , and that they were not consummate christians that were baptised by him . who shall we beleeve ? i. s. or iesus christ ? christ saith iohn was a burning and shining light . i. s. sayeth he was but as the streaming of light ; if this be not to give christ the lye , i know not what it is ! christ in the seventh chapter of luke and the . verse , sayth , that iohn the baptist was the greatest prophet that was ever borne of women . then , he was inferior in his ministry to none of them , no not to moses himself , of whom the author to the hebrewes chap. . vers . . saith with a verily , that he was faithfull in all the house of god as a servant for a testimony of those things that were to be spoken after . now if moses did his worke perfectly , as he did , and baptized those perfectly in the cloude and in the sea as paul asserteth cor. . and did all he did in perfection and according to the paterne shewed him in the mount and according to the will of god , and did perfectly consummate his ministry , then iohn the baptist also did the like , for christ saith that amongst those that are borne of women , there is not a greater prophet then iohn the baptist : that is there was not one more faithfull and that did his worke more compleatly and with more perfection : which christs owne words in the third of matthew do yet more fully declare vers . . saying suffer it to be so now : for thus it becommeth us to fulfill all righteousnesse . now if the baptist did fulfill all righteousnesse in his ministry , then he did it compleatly and made those that were baptized by him perfect , compleat and consummated christians ; for he in his office , fulfilled all righteousnesse ; if therefore there were any imperfection ( as i. s. saith ) in the baptisme and ministry of iohn , then he did not fulfill all righteousnesse , and then christs words should not be true , which is a high point of blasphemy to thinke , much more to say and print as i. s. doth : for he that fulfills all righteousnesse in his office doth it perfectly and compleatly , but iohn did so : ergo all those that he baptized were compleat christians . i demand therefore of i. s. my brother burton and of all the independents , whether christ was well baptized , or no by iohn the baptist ? i presum they will not deny but that he was perfectly baptized . and if christ himselfe was well baptized , then all that were baptized by john were also well baptized and were perfect and compleat christians , for john was sent of god to baptize ; and he obeyed gods command in this his ministry , and in that also fulfilled all righteousnesse , and therefore all those that were baptized by iohn & by the apostles before christs death and ascension , were as perfect christians as any that were baptized after christs resurrection ; and if they were not well baptized then christ was not well baptized , which were high impiety to affirme ; neither will i ever be induced to beleeve , that iohn baptist did not know as well how to make compleat christians , as i. s. or as any of the independent ministers ; for i know iohn was sent of god for this worke , and that he fulfilled all righteousnesse in it , and i know also that he was faithfull in his ministry to the death , and feared not the face of herod nor of any mortall creature : for all this the scripture ascertanieth unto me ; but that our independent ministers were ever sent of god , and bid to set up their new lights and to preach , up their congregationall way or a toleration of all religions , i doubt it . for first i know that they ranne back-ward , and forward , to and fro , before they were ever sent , and that they preach that they were never commanded from god , and that when they should have preached andstood to witnes the truth , many of them ran away and deserted it and did not stand to it as iohn baptist did , but like those hirelings christ speaks of , iohn the tenth , when they saw the wolfe comming , cowardly ranne away , and left their poore flocks to the fury of those beasts and many of them now have left their flocks in the wildernesse and have deserted their charges contrary to the command of god acts . vers . . who saith by the apostle take heede therefore unto your selves , and to all the flocke , over which the holy ghost hath made you bishops , to feeds the church of god , which he hath purchased with his own bloud . in all these respects , and many more that i could name , i greatly doubt whether the independent ministers were ever sent of god : but for iohn , i know he was , and i know in like manner that he fulfilled all righteousnesse in his ministery , and made those he baptized perfect christian ; i know likewise that he made innumerable multitudes of them , and that jerusalem came out and was baptized also , which when i. s. denyeth i assert he is a wicked and blasphemous fellow , and that if he had his due deserts , he ought to be spued not only out of their seven new churches here in london , but out of all their severall new fangled congregations through the kingdome as an alien and stranger from the common-wealth of all learning and goodnesse . and this shall suffice to have spoke to the fourth learned answer . i now come to the fifth as good as the rest ; his words are these . so farre was it ( saith he ) that all that were baptized by iohn , were made christians , that even iohns owne disciples ( who had the best and frequentest instruction ) not onely hesitated , but were right downe scandalized at the true messias iohn . ver . . and others did under the forme of iohns baptisme , fight against the true baptisme and baptizer the lord iesus . so that i conceive ( saith he ) this argument ( were it granted that all the people received iohns baptisme ) will stand in little steade to prove the conclusion , viz : that they were made christians , much lesse cast into a church mould , according to the new testament forme , and least of all that they were all members of one christian church at ierusalem . these are his formall expressions , by which he laboureth to prove , that those that were baptized by iohn the baptist were no christians ; in these his words there is a double argument by which he indeavours to unchristian all those that were baptised by the baptist . the first is , because as he falsly supposeth they were enimies of christ . the second is in that they were not rightly moulded . so that in this his last paragraffe or section , we have two arguments together . which being added to the former make up six in all , by which the profound disputant j. s. unchurches and unchristi●ns all those that were baptised by john. now because i. s. and his complices do place so much strength in these two last arguments , i shall desire the reader the more seriously to weigh and consider them with the conclusions deduced from them by i. s. and my reply to them . first whereas hee denieth that all that were baptized by iohn were made christians , as it is a begging of the question , so in his thus speaking hee overthrows the whole ministry of iohn the baptist , and contradicts the holy scriptures , and all those places i quoted out of them in my former reply ; and which is more , hee contradicteth himselfe : for hee confesseth that iohn baptized in to christ , and he baptized none , as all the independents acknowledge , but beleevers ; therefore they were christians by his owne confession ; and yet here as often formerly he denieth they were christians . but because i have spoke of this before , i will now come to his reasons . his first reason , to prove they were not christians , is , because ( saith he ) iohns owne disciples ( who had the best and frequentest instruction ) not only hesitated , that is doubted , but were right downe scandalized at the messiah . the second is because others did under the forme of iohns baptisme , fight against the true baptisme and the baptizer the lord iesus . these his reasons , i affirme , are nothing else but a meer calumny , and a false accusation , and to speake the truth , are but his owne wicked and groundlesse surmises ; and if every man , from his owne fictious and fond conceits , and supposed premises , may take the liberty thus to vent himselfe , i know no truth in the whole word of god , but may be called in question , yea overthrown and i know no christians nor saints but may at any time be unsainted and unchristianed . our saviour christ in the . of luke , vers . , , . compareth those of his time , unto little children sitting in the market place , and calling one to another , and saying ; wee have piped unto you , and you have not danced ; wee have mourned unto you , and ye have not wept ; for iohn the baptist came neither eating bread , nor drinking wine , and ye say he hath a devill . the sonne of man is come eating and drinking , and ye say , behold a gluttonous man , and a wine bibber , afriend of publicans and sinners . but wisedome is justified of all her children . by which words of our saviour wee see nothing could please the gentlemen of his time . now if ever there were an age in the world , or company of men in it , that might be compared to these little children , then this of ours , and the people in it , especially the independents may be , who are pleased with nothing , and can least of all indure any vniformity in the church , against which they professedly both write and preach , and as those in our saviours dayes did speake against the ministry of iohn the baptist , and against christ himself ; so at this very day amongst us , there are many that make nothing of the ministry of iohn , professing they take no notice of those that were baptized by him or christs disciples , and i. s. peremptorily affirmeth , that those that were baptized by him were no christians , and that his ministry was imperfect ; and therefore i conceive all men will judge , that the independents may well be compared to those of christs time , who unchurch all but themselves . but saith i. s. they were iohns owne disciples that both doubted and hesitated , and were right downe scandalized at the true messias , and for proofe of this his saying hee produceth the . of iohn , vers . . i will therefore set downe the words of the text with the forgoing verse , which will give some light to the busines in hand , verse . then there arose ( saith the evangelist ) a question betweene some of iohns disciples and the iewes about purifying , and they came unto iohn and said unto him , rabbi , hee that was with thee beyond iordan , to whom thou barest witnesse , behold the same baptizeth and all men come to him . these are the words out of which i. s. grounds all his accusation against iohns disciples , by which hee would prove them no christians . but if men would but duly weigh and examine the text , they will easily perceive , there is not so much as a very similitude of the illation and consequence i. s. inferres from thence . for first the question there started , was not betweene iohns disciples and christs , but betweene the disciples of iohn and the jewes , that is betweene the scribes and pharisees and iohns disciples , who were enemies of iohn the baptist as well as of christ , and therefore questioned all they did , ever and anon asking iohn and christ by what authority they preached and did those things they did . and so here the jewes , they questioned with iohns disciples concerning his ministry , ( as by all conjecture it may be gathered ) & about legall purifications , of which they were very studious and great observers , to which the pharisees had added many of their ovvne , as wee may see , matth , the . and marke the . and therefore they contended with iohns disciples about purifying , supposing , that there was no need of iohns baptisme and washing , seeing they had so much rinsing and purifying already amongst them . so that it seemes the contention betweene the jewes and iohns disciples arose upon this , that iohns disciples much magnified the baptisme of their master , and the jewes and pharisees , they extolled as much their purifications , thinking them necessary to salvation , which error of the jewes , notwithstanding , had often by the prophets beene confuted , as in isa . . and many other places . now iohn , that hee might revoke all men from this error , that they should not rest in corporall vvashings and in outvvard performances , exhorts them to looke unto christ , vvho vvas the truth of which all those ceremonies were but the shadowes and were all fulfilled in him , and therefore that they should by faith wholy rely upon him for salvation as the sequell of the chapter doth sufficiently shew . now in the heate of this dispute , the evangelist relateth in the . verse , that they came unto iohn , and said unto him , rabbi , hee that was with thee beyond jordan , to whom thou bearest witnesse , behold the same baptizeth , and all men come to him . out of which words i see no reason why i. s. should gather , that iohns disciples not only hesitated , but were right downe scandalized at the true messias , but i see very good ground , why the contrary may be concluded ; if they were iohns disciples and that they dearely esteemed christ and much honoured him rather then that they vvere offended with him . but first , it is not said that iohns disciples came unto him , onely it is related that some came unto iohn , they came unto him saith the scripture : which they , it is not specified ; for iohns disciples and the jewes contended , and the jewes are put in the last place , so that it may be gathered that they were the jewes , rather then iohns disciples that came unto him , as being last spoken of & mentioned : and if they were the jewes , then they vvere the knovvn and profest enemies , both of iohn and of christ ; and therefore were none of iohns disoiples , as i. s. fondly perswadeth himself ; for they were continuall enemies , and adversaries to them both ; so that if they came unto iohn they came unto him by way of complaint , and as being scandalized , & then they were not iohns followers and schollers , for they were better taught then to be scandalized at christ . but should i grant unto i. s. for disputation sake , that they were iohns owne disciples , which yet cannot clearly be proved . it doth not follow from those words that they either doubted or were scandalized at the true messiah , as i. s. vainly and impiously concludes . for if any should hear some one of the independent ministers greatly magnifie one of his brethren and fellow ministers , as to be a man sent from heaven , and should say of him , that he was the rarest preacher one of them in the world , as they do mightily extoll one another : and upon the praises and commendations of this man many thousands of people should by and by flock after him , wheresoever they should hear he preacheth : and some one or more of his followers should come unto this minister that so praysed him and say , sir , such a man who you so commended in such a place , behold he now preacheth and all men come to him and follow his ministry ! would such a relation i pray , as this made unto him that had formerly praised that minister , infer , that those that told him of such concourses of people as ran after him not only hesitated but wer right down scandalized at him ? i am confident that upon mature deliberation no rationall creature would make such an inference . neither can i see any ground why either i. s. or any of his associats or any other should so conclude . for the scripture relateth every where that there was fairer agreement , and much love and amity between johns disciples and christs , and that they knew one another very well and desired to imitate one another : so that they did not envy one anothers masters prosperity , nor doubted not of one anothers masters ministry , nor were scandalized one at anothers masters happinesse : and there is very good reason for it : for they all knew that john had so honourable an esteem of christ , as he thought himself not worthy to carry his shooes mat. . . they knew also how highly christ had often magnified iohn , proclaiming him to be the greatest prophet that ever was borne of women , and how that christ had commanded john to baptize himselfe , so much he honoured his ministry . they by their experience likewise knew that their was great correspondency & continued amity between their masters , and that they justified each others ministry and that before all the people , john teaching the people , that he was the messiah and the lambe of god , that was to take away the sins of the world ; and christ upon all occasions making mention of john with great praises saying , that his ministry was from heaven and that he was his messenger to prepare his way before him . so that i say in all these respects and many more that might be specified it followeth that iohns disciples neither hesitated nor were scandalized at the true messiah , as i. s. grollishly and wickedly inferreth . besides they knew that at christs baptisme mat. . the holy ghost discending like a dove lighted upon him , and a voice came from heaven saying this is my beloved sonne in whom i am well pleased . so that iohns disciples that were dayly with their master and waited upon his ministry , which onely preached up the kingdome of christ , could not doubt , much lesse be scandalized at the true messiah jesus christ . again , in the . of iohn it is related there , that iohn openly among all the people proclaimed christ to be the lambe of god , and sayeth that hee knew him so to be , by the discending of the spirit from heaven upon him , because , that god that sent him to baptize with water , said unto him , upon whom thou shalt see the spirit discending and remaining on him , the same is hee which baptizeth with the holy ghost , and i saw ( saith hee ) and bare record that this is the sonne of god. and all this was spoke in the hearing of johns disciples , so that they could not doubt now of the messias , or be scandalized at him , for then they should have beene very untaught schollers , which the words following , verse . shevves they vvere not : for two of iohns disciples at that time hearing their master speake these vvords , beleeved and follovved iesus , and inquired vvhere he dvvelt , vvho inviting them to come and see , went with him to his aboad and tarried with him that night ; and the story and discourse follovving shevves that they vvere so confirmed in their faith , and were so far from doubting and being scandalized at the messiah , as they likewise preached him and gained disciples to him . and the same we may say of all iohns other disciples that they honoured christ very much and predicated his fame unto their master upon all occasions as in the . of luke when the rumour of christ miracles was spred abroad , iohns disciples were alwayes wont to relate it unto their master . whereupon iohn at one time calling unto him two of his disciples , sent them unto jesus saying , art thou he that shall come or looke we for another ? which message was not sent by s. iohn , that either he or his disciples doubted or hesitated or were scandalized at the true messiah , but that they all also might be as well eye witnesses of his miracles as others , and might say another day that they had not onely heard of his fame , but that they themselves had seen his wondrous works : for john desired by all manner of wayes hee could , to publish the kingdome of the messias , and knew that the more witnesses christ had , and them of knowledge of reputation , the more their report and preaching of him would be credited , especially when they themselves could say , that they had seene him working miracles , and that christ bade them goe and tell iohn what things they had seene and heard , how that the blind see , and the lame walke , and the lepers are clensed , the deafe heare , the dead are raised , and the poor receive the gospel : and for this very end did iohn send two of his disciples to christ , not that either he or they doubted whether he was the messias or no , but that they might be eye witnesses and relate these things with the more confidence both unto the people , and to those that should be pen men of the holy scriptures , as st. luke in the chapter v. . even as they delivered them unto us , which from the beginning were eye witnesses and ministers of the word : according to that of saint peter , acts the . verse . wherefore of these men which have companied with us , all the time that the lord iesus went in and out amongst us , beginning from the baptisme of iohn unto the same day hee was taken up from us , must one be ordained to be a witnesse with us of his resurrection . so that it may well be gathered , that iohn the baptist had a speciall eye to the future , and desired not only in his owne person to preach up christs kingdome , but that his disciples after him might relate to their auditors and to the holy pen-men what they had both heard with their owne eares , and seene with their own eyes , and so might the better witnesse unto christ : neither will any man deny but that iohns disciples , might also be much strengthned in their faith in beholding those wonderful miracles of christ , though they no way doubted or hesitated or were scandalized at the messiasbefore , no more then the people in samaria doubted concerning him , iohn . after the woman had said to the men of that citie , come see a man which told me all things that ever i did : is not this the christ ? then it is said , they went out and came unto him , and many of them beleeved for the saying of the woman which testified hee told mee all that ever j did ; but many more beleeved because of his owne word , and said unto the woman , now wee beleeve , not because of thy saying , but because wee have heard him our selves , and know that this is indeed the christ the saviour of the world . the scripture saith they beleeved before upon the womans relation , but wee now coroborated in their faith , and so it was with iohns disciples and followers . but shall there be any therefore from that bee so stupid as to thinke that any of iohns disciples that had the best and frequentest instruction concerning the messias , could either doubt or be scandalized at him , because the people followed christ , and john sent his disciples to him ? no surely , none would so conclude but i. s. and his fraternity . much lesse would they say , that others did under the forme of iohns baptisme , fight against the true baptisme and baptizer the lord iesus ; which is i. s. his second reason , or rather folly and madnesse ; and upon this their wicked conceit and groundlesse opinion inferre that they were no christians as i. s. doth . for there is not any one word in all the holy scripture , that does relate that any that were baptized by iohn , did under the forme of that baptisme , fight against the true baptisme and baptizer the lord jesus : what a wicked and abominable fellow then is this i. s. that dares thus at pleasure traduce the generation of the just , and falsely accuse all iohns owne disciples , and all those that were baptized by him to be enemies of jesus christ the messias ? and upon this bare opinion of his to unchristian them all ? it may now be no wonder to any good christian that the whole rout of the independents unchurch us , and make no christians of us , and asperse and speak all manner of evill of us at pleasure , calling us the profest enemies of jesus christ & his kingdom seeing upon all occasions they doe the same to all those that were baptized by iohn and christs disciples all which i. s. proclaims to be no christians , as his words doe sufficiently speak . but from the testimony that he produceth to prove that iohns disciples were scandalized at christ : i gather the contrary for the reasons above specified , and conclude with al , that there were innumerable multitudes daily converted by christs and iohns ministry , & were all made good christians ; for it is said in the chapter quoted by him , that all men came to him , & iohn and they were all baptized ; so that not a few congregations could contain all them that came from ierusalem : for all jerusalem came out to john and our saviour sent this message unto iohn in the . of luke as one of the miracles he wrought , that the poor received the gospel , that is , not onely the poore in spirit , but the multitudes of people that were poore and indigent in respect of these outward things and wanted those riches that others abounded with , and he affirmes of these that they received the gospell and imbraced the free grace and favour of god , and that they were the pharisees and lawyers only that reiected the counsell of god against themselves ; but for all the poore saith he and all others that heard iohn , they imbraced the gospel , and were gospel christians and such as believed aright and as they ought to beleeve , and therefore if the testimony of christ may be credited , they were cast into a church mould , according to the new testament forme and were very good christians , and that in mighty multitudes ; for all jerusalem and the poore received the gospel , and therefore they could not meet in one and a few congregations together at any one time . but because i s. so peremptorily affirmes , that were it granted , that all the people received iohns baptisme , yet it would stand me in little stead to prove the conclusion : viz that they were made christians : these are his words , adding with all , much lesse , that they were cast into a church mould according to the new testament forme , and lest of all that they were all members of one christian church at ierusalem , which is one of their chiefe arguments by which i. s. & they of his fraternity uphold their opinion of independency , and by which they unchurch all other churches but their own at this day . i say in all these regards i will spend the more time about this argument , the which howsoever it be brought in by i. s. but as as a corallary , yet it may stand for his sixth argument and the best in the bunch , to maintaine and uphold there with their way of independency , therefore i will first put his words into a syllogisticall frame , then consider the waight of the reasons contained in them . all such as were not cast into a church mould according to the new testament forme , and lest of all were members of one , christian church in ierusalem , they were not made christians : but all they of ierusalem that went out to iohns baptisme and were baptized by him , were such as were not cast into a church mould according to the new testament forme ; least of all , were they members of one christian church in ierusalem ; ergo they were not made christians . this is i. s. his argument which he sets downe by way of a corallary ; the minor of which i deny , affirming they were cast into a church mould as the sequell wlil shew . but because by this argument , the independents do not only unchurch and unchristian all those that were baptized by iohn the baptist , but indeed unchurch and unchristian all the protestant churches through the world and all other churches but their owne ; i shall be something the larger in examining it with the severall termes and expressions of the same , and then shew and discover the futility and vanity of it , by which i am confident the errors of their wayes will the better appeare ; for by that it will be manifest , that the independent doctrine is but an old peece of popery in new clothes : though varnished over with fine colours , that it may come forth into the world more lovely and lesse suspected , and it is as little prevalent to maintaine their cause as the papists is to uphold their babell . the papists and the independents here agree in these two things . first , they both deny , that those beleevers that were baptized by iohn the baptist into christ to come , were formed into a christian church or churches ; for we have i. s. his formall words in this his answer in the name of all the independents confidently denying that they were made christians ; and my brother burton in expresse termes page . of his booke accordeth unto him , saying in the name of all his brethren , we take no notice of them as formed into a church or churches , and pag. . of his booke he produceth the papists doctrine to prove this their opinion to be legitimate : so that in this point of their beliefe the papists and the independents agree against all the current and the whole schooles of all the most orthodoxe protestant divines who hold they were christians . secondly , they agree in this also that both of them hold that the forme of a church must ever be visible and apparent : so that were their never so many assemblies of christians in a city or country , and all beleevers , if they be not cast into such and such a mold and forme , then theyare not churches properly so called , but in their dialect they are either heritickes or no christians , but proclaimed enemies of iesus christ and his kingdom . so that according to the papists doctrine , all those christians that are not within the limits , compasse and bounds that they have circumscribed their church with , and are not under that visible forme of government they have appointed ; they accompt them all heritickes and no churches : as all men know . and in the same manner , do the independents unchurch all churches in the world but such as in their opinion are cast into a church mould according to the new testament forme , and have their distinct officers and members , united into one body respectively . that is to say , speaking in their owne language , all such congregations and assembles , as are fluid and are not joyned and united together by an explcite particular covenant & fixed in their officers and members & having a presbytery of their own , with absolute soverainty and power within themselves independent , they are no churches , and all those christians that are not within the compasse and limits of this their new mould or modell , they proclaime them enemies of iesus christ and his kingdome , and accompte of them as a company of infidels and affirme that they are no true churches , nor churches properly so called . so that we see , that both the papists and independents agree in this , that they bound and limit all churches to such and such an externall forme ; so that wheresoever that is wanting according to their dialect , though otherwise they have the preaching of the gospel , the right administration of the sacraments and the true invocation of god ; they are no churches properly so called . and both of them farther accorde and agree in this , that the forme of their churches consists in the distinction of their officers and members and the uniting of them into one body respectively ; they must not be fluid as they speake , but they must be fixed in their officers and members , and having a presbytery of their owne , with absolute soverainty and jurisdiction within themselves independent . but in this the papists deale far more honestly then the independents : for they have in many large volumes fully set downe the modell of their government , and what it is , and shew how they are fixed in their officers and members ; and for their chiefe officers , they say they are the pope and his presbytery at rome , the cardinals , patriarchs , primates , metropolitans , archbishops &c. and we know where to finde them , and what their modell and government is to a hare : but what the independents modell is or will be , no man could yet ever learne but by conjecture : which i must confesse seemes a wonderfull thing to me , that they should thus at pleasure unchurch and unchristian all churches and christians as not formed into a church mould after the new testament forme , and yet never declare what that forme and mold is . and yet this is , their daily wicked practice . so that all men may see , if they will not put out their eyes , that in this and many other of their tenents and opinions the independents are but a company of mungrell papists , and would have all men belieeve with an implicit faith as their churches believe , and take all they speake as oracles , though it be never so groundlesse . but we have learned christ better then so , who is the prophet and king of his church and who hath commanded us to heare him matth. . and to obey his voyce iohn . and not to give eare unto strangers . and from his blessed word we have learned these two lessons , the first that wheresoever the gospel of the kingdome of iesus christ is faithfully and truly preached by ministers sent by him , and where this everlasting gospell is imbraced and believed and yeelded obedience unto by the people , and where there is the right administration of the holy sacraments and the true invocation of god , they are a true church or churches , although they be fluid , and be not fixed in their officers and members , and have not that externall forme either the papists or the independents speake of ; and for this our faith , we have warrant from gods holy word . secondly we are taught out of the holy scriptures , also that there may be a true church or churhes in many nations and kingdomes where they injoy not all the ordinances in a publicke manner : nor where their very meetings together are not allowed unto them by authority ; for all such as confine a church or churches to these externall formes they speak of , they confound the essence and substance of a church with the adjuncts and accideuts of it ; whereas churches may be true churches , and yet want the externall forme of government , as may by innumerable places of holy scripture be proved : as for instances . in israel where god had set up his owne worship and established a forme of government , and commanded that it should punctually be observed , yet we read in the of the chron. chap. . ver . the . these words : now for a long season israel was without the true god , and without a teaching priest , and without law . so that from this place we may gather , that their did not then appeare any externall forme of a church , no not in israel , when the true god was not publickly known amongst them , and yet notwithstanding god had there his true church amongst them , yea in the greatest height of idolatry when all the prophets were persecuted and lay hid in caves , yet at that time also , god had seven thousand that never bowed knee to baal ; so that it is evident that it is not the externall forme that is absolutely required for the making of a true church , but it may be a true church without that externall appearance they speak of : for a church is one thing , and the outward forme and discipline is another . and truly if a man will not suffer himselfe willingly to be deluded with appearances and naked shaddowes for the truth it selfe , and will but consider the great variety and change of the church in respect of the outward alteration of the government of it in all ages , after god himself had set it up in abrahams family , and consider it in all its peregrinations and pilgrimages , and that after god had given unto abraham and his seed such directions for the setting up of his worship wheresoever he and his posterity should come , and should also behold the diverse alterations of things in the worship and service of god , and if he should with all consider that if the church should have been onely to be found where there had been such visible ordinances and formes of worship and government as god had appointed , and no where else ; then there would not have been a church of god any where visibly to appear and be found many times in the world in those dayes ; and yet the true church alwayes remained in abrahams family and god had his people and a true church amongst his seed , as will appear by these examples . i will briefly name some . we know that the israelites and hebrewes the onely people of god and his first borne , continued many generations as strangers in aegypt , all the which time they never offered up any outward sacrifices unto god ; for that had been an abomination to the aegyptians and they would not tolerate and suffer that in their land ; which moved moses to sollicite pharaoh , to give the people of god leave that they might go a dayes journy to sacrifice in the wilderness , giving him the reason of his postulation saying , that they could not sacrifice in aegypt , for that was an abomination to the aegyptians : so that it is apparent that all the time they remained in egypt , they had not that publike ordinance & that externall form of worship : and yet all that while they were a true church and were visibly known by their religion to be distinct from the egyptians , as who professed the knowledge and worship of the true god whose name they called upon through all their tribes and whom they served night and day : and yet i say they had not the use of publike sacrifices : onely they had circumcision amongst them that discriminating ordinance from other nations . but if that had been the forme of this true church , then all the time they remained in the wilderness which was forty years , there was no visible forme of a church : for they circumcised not their children there , and that reproach was not taken away till they came to gilgall , or at lest had passed the red sea. so that if the church had been tyed to externall formes , we shall for many years together finde no true formed church in those times . nay when they were come into the land of canaan , how often was the face of the church in the dayes of the judges so deformed as no man almost could see any forme or comlinesse in it ; all the externall beauty which was the worship , being either wholy forgotten or so adulterated and polluted with idolatry as there was not left any appearance of a true church amongst them ? and yet at that time they were the people of god and his chosen people and a true church ; but if they had sought to know it by any externall form it could never have bin found : so that the church of god may be a true church though it want an outward form and discipline . yea after that god had set up his worship in the dayes of david and solomon , and had commanded that that forme of government should be continued and perpetuated to the coming of the messiah , how many alterations notwithstanding were there found both in iuda and israel , and how did idolatry spread it selfe abroad through both those kingdomes , so that idolatry was not only committed under every green tree and in all groves and upon every mountain and high place , but even in jerusalem the holy city yea in the very temple ? so that now there was no externall forme of a church left , and yet then also had god his church there , and they were the people of god and dearly beloved of him . and again when they were carryed into captivity into babilon , we know that all the time they continued there , they had neither sacrifices nor many other ordinances that god had appointed amongst them , they could not so much as sing a song of sion in that strange land , and wee read of no other exercises amongst them but of the morall worship of prayer and reading the prophets and of prophecying and comforting of one another in the lord , and of their resolution not so much as to bow in the least to worship any idoll of the heathens , or so much as stooping to reverence any professed enemy of the people of god , as mordecay would not to haman , nor the three children to the idoll of nebuchadnezer , nor daniel leave his praying ; but all these kinde of services are not accompted the forme of a church amongst the learned , and yet wee read of no other formes of worship the jews had , neither through all the provinces of ahasuerus and through all babilon and assyria and aegypt where they were scattered ; we read indeed that they fasted and prayed upon all occasions , and that they spake one to another , and they exercised amongst themselves the morall worship in all their synagogues which were all the true churches of god then through the world ; and yet they had not that visible forme that god had appointed , in any of those countryes whither they were driven and carryed captives ; they onely made their prayers and supplications toward ierusalem and the temple the holy place . so that if the church of god had been at any time tyed to externall formes they could not then have been churches properly so called , as not having any externall forme ; and yet they were all before the law and under the law and since the law true churches , notwithstanding they wanted the externall forme and discipline . and the same may be said of the church of god since the beginning and growth of antichrist , that it hath been so defaced for many generations together that none by its externall forme or discipline could find a true church in it ; yet god had in this spirituall babylon a true church ever ; and therefore the true church is not confined to externall formes and discipline . but to say nothing of that , if the christian church be bounded within these limits , either the papists or the independents encompasse in their churches with , then i affirme that the very church of jerusalem was not a true formed church , which notwithstanding they both acknowledge was a true church , and the independents confesse that it was the first formed church , acts the second : for in the church of ierusalem there was neither pope , nor cardinalls , nor patriarkes , nor primates , nor paultripolitans , nor archbishops , nor any conclave , nor any masses , nor any of that service they have set up in their romish church , nor that forme of church government they have established : neither had they any of these fixed officers . and therefore the church of rome having lost that forme the church of ierusalem had , and being adulterated both in doctrine discipline and manners , that cannot be a true church ; and then it will follow , that the true church is not so tyed to any externall forms that if they be failing they cannot be a true church ; for then there sho●ld have been no true church or churches in the world all the times of antichrists reigne . nay , if the doctrine of the independents be true and orthodox , the very church of jerusalem , acts the . which they call the first formed church , was no more a true formed church , nor cast into a church mould according to the new testament forme , then those that were baptized by iohn the baptist were ; for they describe a church unto us after the new testament forme to be a company of saints or beleevers , consisting of no more in number then can all meet together in one place or congregation , having their distinct officers and members united together into one body by a particular explicite covenant : so as that assembly or church must not be fluid , but fixt in its members and officers ; having a presbytery of its own with absolute authority and jurisdiction within it selfe independent and injoying all gods holy ordinances . this is the discription of an independent church after the new testament forme as they call it , as far as by their practise and writings we can gather ; so that whatsoever church wants this forme according to their language , is no true formed church , as not being cast into a church mould after the new testament forme : and by this their modell the church it selfe of ierusalem was not a true moulded church after the new testament forme , as i shall here briefly in some particulars shew , and more largely demonstrate when i come to my brother burton . for it is confest by the independents that at that time there were three thousand soules added to the church , and five thousand after that , it was then a true formed church after the new testament forme ▪ and yet at that time they acknowledge they wanted deacons and presbyters ; and they confesse withall as we shall see in its due place , they wanted that part of discipline of casting out corrupt members , so that then they had not a presbytery in the church of jerusalem ; and withall the independents affirme that many of the beleevers and saints of ierusalem were inhabitants of other churches through iudaea ; for they say there were many other churches there , and that many of those belonged unto the other churches , and it is sufficiently proved also out of the holy word of god and acknowledged by my brother burton , that there were more assemblies and congregations of beleevers in the church of ierusalem then one ; yea he confesses that in its infancy the number of them was so great , as they could not all meet in any one place , and yet they were but one church . neither do we ever read that they tyed themselves to each other by any particular explicite covenant or counted such a covenant the forme of a true church . from all which i gather , that the difinition or description of the independents church is erroneous , or if it be orthodoxe , then the very church of ierusalem was not a true formed church after the new testament formewhen , they say it was . for first , there were more beleevers in ierusalem then could all meet in one congregation , or a few , yet though in severall and distinct places and assemblies , they all made but one church : which is contrary to the independents doctrine . secondly , they had no fixt officers and members united into one body respectively nor no presbitery : for if there were not then deacons at all , nor elders as the independents doe acknowledge , and if many of the beleevers in ierusalem were strangers , and had their habitations in other cities as they say , then they were not fixt , neither in their officers nor members , an● yet a true church ; not in the elders nor deacons , for they then had none at all ; nor in their members , for they confesse many of them were strangers , and did not inhabite and dwell there , and therefore no fixt members : and for the apostles they were notfixt , bnt as noahs dove was sent out by him and returned with an olive leafe in her mouth , & at the next time departed and went her way , so the apostles they were the universall messengers of christs kingdome , which were to be sent out into all nations with an olive leafe in their mouthes that trophie of peace and glad tydings , they were to preach the gospel in all nations , and howsoever for a time they remained in ierusalem , yet all men know that was not their abiding place , for they were not fixed officers there , but were to goe out into all countries to preach and baptize , and when the persecution came , according to the independents doctrine , then all the members of that church were scattered , and there were none left in ierusalem , if their doctrine be ●ound , but the apostles : so that it is most certaine those members were not fixt but fluid when they ran this way and that way to save themselves : so that the apostles those great pastors of the church remained in ierusalem , according to their language all alone without either sheep or lambes ; they also were not fixed , bnt were afterward sent into all nations to teach and baptize ▪ as i said before ; withall the independents confesse , they had no discipline in the church of ierusalem , for they want ed that part of it , viz. excommunication , and therefore they had no presbytery in it , nor no jurisdiction within it selfe , ergo it was not a true formed church after the new testament forme , if their doctrine be true and good , neither could they then injoy all the acts of worship ; and therefore was no better then those that were made christians by the baptismeof iohn ; for in the church of ierusalem , there were more then could meet in any one place , which the independents wil not admit of by their difinition , & they had neither fixed officers nor members nor that part of disciplin , ergo , they did not injoy all gods ordinances . in a word there was nothing in the church of ierusalem that now the independents require for the moulding up of a church after the new testament forme , no more then was amongst those that were baptized by the baptist . and therefore all that i. s. and the independents bable about the forme and mould of a church after the new testament forme , is to little purpose , yea meere vainty : for it is evident out of the holy scripture , that a church may be a true formed church after the new testament forme , although it want all those things that either the papists or the independents thinke absolutely necessary for the moulding up a church after the new testament forme . for the very church of ierusalem which was the mother-church , and which was to be a patterne to all other churches was a true formed church , and at that very time according to the independents learning ; and yet i say then , shee had neither fixed officers nor members , nor any external explicite particular covenant , nor discipline , nor many other requisites that they now require as necessary for the forming of a true church , as wee shall see more at large in its due place . but now to returne and come more closely to examine i. s. his words that we may discover yet more fully the fallacious juglings of both himselfe and all the independent ministers , and that all the people may the better understand what it is to to be cast into a church mould after the new testament forme , and vvhat is absolutely necessary and required of all men to be made a member of a christan church , and vvhat that forme is the scripture holdeth out unto all christians , to be the mould of a christian church according to the new testament forme , all vvhich termes and expressions being vvell explaned , then the grollery of those of the congregationall vvay vvill the better appeare . i will therefore that those that are the most ignorant may the better understand the termes these juglers use , first say something briefly concerning the governement of the church of the iewes under the law in moses his time , and under the kings both of iuda and israel through all their cities , and what it was that was requisit and thought necessary for the casting off any into a church mould after the old testament forme ; which being declared , the trifling of all the independent ministers will be more obvious to all men . for the manner of the governement of the church of the iews , wee are to consider it under a double nation , as it had a ceremoniall service and a morall worship and both appointed by god ; yet the former but temporary , the other for duration . now in regard of the manner of the administration it was divers ; for the ceremoniall worship was ordered after a monarchicall way ; there was a high priest that typified christ ▪ that was to make the atonement betweene god and the people , who was in a speciall manner to mediate with god for the twelve tribes of israel ▪ and hee had many priests under him for the offering up of daily sacrifices , either of prayses or of reconciliation in the materiall temple they were tyed ; but the high priest onely went once a yeare into the holy of holies , for the making of an attonement for himselfe and the people , and this way of administration of the church continued to the coming of christ who was the true high priest typified , and who through the eternall spirit having offered himselfe without spot to god , to purge our consciences from dead workes to serve the living god , heb. . verse . and for this cause is the mediator of the new testament ; by his death and suffering hee hath put an end to that way of administration . but there was an other way of administration in respect of the morall worship , which was ever to remaine in the church ; and that was in their severall cities , in their synagogues and villages , and all those synagogues that were through all iudaea and israel , and through the vvorld , vvho vvere all governed by presbyters and elders vvhich vvere called rulers ; so that all those synagogues that vvere in the severall villages or hamlets within the jurisdiction and limits of every citie were all of them governed after a classicall and collegiate way , and those synagogues were as our parish churches now at this day are amongst us . now these elders and rulers in moses time were first appointed to rule and governe the people in common , so long as they were in the wildernesse ; but after they were come into the land of canaan , then they had their elders and rulers in every citie appointed over them , who had the government of the people committed unto them , and whose care it was that the morall worship and service of god , as the reading of the law and the prophets , and the interpretation of the same should be every sabbath day continually preserved in all their synagogues , by their priests and levites , and scribes and lawyers , and they had also the power in their hands of conventing any before them upon delinquency , and of censuring and punishing of them upon proofe of the same : and they were called the church , as is to be seene matthew the . and there is not any truth almost in all the new testament that is more evidently cleare than this , that all the synagogues were governed by a court or classis or college of rulers , for they had inferior judges and superiour in them yea many chiefe rulers in all cities as we may see in antioch and pisidia acts the . . . where paul and his company went into the synagogue on the sabbath day and sate downe , and after the reading of the law and the prophets , the chiefe rulers ( for so it is in the originall ) sent unto them , saying men and brethren , if you have any word of exhortation for the people , say on . out of which words these three things are observable . first , that there were many governors and chiefe rulers as well as inferior rulers that governed their synagogues in every city in common , and that they had a courte in them to order all the synagogues and people under their jurisdiction , and that they were all aristocratically governd and by the common counsell of them all , not by any particular iudge or ruler . the second observable is , that their whole imployment was to uphold and preserve the true worship of god , and to see that the holy scriptures were read and interpreted , that men women and children might be brought up in the nurture and feare of the lord , and that all things should be managed with order and decency . the third thing observable , is this , that their people yeelded subjection unto those rulers , and did not intermeddle with their government , nor did not take upon them to command any minister to preach or appoint any one to exhort : but it was the place of the rulers to doe this , and they willingly submitted themselves to this government without joyning themselves in commission with them , as knowing it was their place to obey . and this kind of government , was that that was established in all cities through the world where the jewes were permitted to exercise their religion , and this kind of government was transacted over to the christian church to be perpetutated to the ende of the world , and therfore there was through all cities presbyters ordained as the scripture saith acts the . and tit. . that were to governe the church by their common councell ; and this is accorded unto by all the independents who acknowledge that in the apostles times and many generations after , all the churches of the new testament were governed communi consilio presbyterorum ; and that the church of jerusalem in respect of the moral worship was governed both in christs time and after his death and ascention , by a colledge of elders and presbyters , all the evangelists and the acts of the apostles doe testifie it ; and this way of government i say was transacted over to the christian church and is that forme and mould of church government that is according to the new testament forme , into the which mould of government those that were baptized by iohn were cast which was a presbytery . for the scripture never speakes of that of the congregationall way . and this shall suffice to have spoke at this time and in this place concerning the manner of the administration of the government both in respect of the ceremoniall service and morall worship under the law , and what it ought to be under the gospel . and now a word or two concerning the manner of admitting members then into the church of the iewes and what was reputed necessary for the making of any one a member and proselite there after the old testament forme ; and what is required now for making of any a member of the christian church . the whole scripture of the old testament and the new declares that all those that were aliens and strangers unto the common-wealth of israel , if they desired to be made partakers of the priviledges of the iews and to be all accompted in the number of the people of god , they were to be instructed in the law of moses , and they were to yeeld obedience unto that , and in token that they beleeved in the true god , and submitted themselves to his law and to that discipline he had taught in the bookes of moses and the prophets , they were to be circumcised , which when they yeelded unto and tooke the covenant of circumcision , they were forthwith made members of the church of the iewes , and had as good right to all the ordinances of god under that government as any other of the iewes ; and this i say is sufficiently confirmed in the holy scriptures everywhere . now under the new testament the church of god being compared sometimes to a kingdom and empire , and sometimes to a city ; and all the members of it being compared to free denizons and citizens , where so ever the gospel of this kingdom and city is faithfully preached , and the people by the embassadours and ministers of the same being invited to come in and yeeld obedience unto it , if they do believe and obey , that is , if they do beleeve and repent and willingly submit unto the sound of it , and offer themselves to make profession of it , and in signe of this their obedience and faith receive the seale of this covenant and are baptized , they are forthwith to be admitted without any reluctation , and having once received the seale of this covenant the seale of baptisme , they are forthwith made free denizons of this kingdome and free-men of this city , and have as good right to all the priviledges of the same as any other , and may through the whole world of christians partake in all the ordinances of that kingdome and city as well as any other christians : as in the roman empire and now in all corporations through the world , they that were citizens of rome or they that are freemen in any of them , as they did then partake in all the priviledges of the romans and might abide and dwell in any place , and trafficke , buy and purchace in what part of it they pleased , injoying all those inmmnities that any then did , and so likewise now as those that are free-men of any city or corporation do in their severall precincts injoy all the priviledges of each of them , and may set up in any parish or in any part of the city or within the jurisdiction of the same , and exercise all their severall trades , and have as much priviledge for their so doing as any of the other citizens ; so i say in the same manner , it is in the kingdom of christ and his city which is his church , every one that makes profession of the gospell , that beleeves , repents and is baptized , has as good right to all the ordinances of the church as any christian in the primitive times or any independents now in the world , and that by vertue of the great charter of this kingdome and city the gospell , and by the practice of iohn the baptist and the apostles , who required no more of all men and people in their time for the making of them members of christs church but that they should repent and beleeve and be baptized , as we may see in the third of matth. and in the second of the acts , and in those of samaria in the . chapter , and in the eunuch paul , lydia , and the goaler , and those of cornelius his house , of all the which no more was required for the making of them christians but to repent and beleeve and to be baptized , by which they were invested with a right to all the priviledges through all churches in the world and might partake in all the ordinances of christs kingdome where so ever they came , as we may see in paul and those that accompanyed him in his journies . wheresoever they came they communicated with them in all churches , in all the ordinances as in the breaking of bread and prayer : so that to repent and beleeve , and to be baptized , is all that according to the gospell of jesus christ is required of any man or of any people to cast them into a church mould according the new testament forme , and to make them not only members of the catholike visible church , but of any church in particular , if the word of god is to be beleeved and given credit unto . now when all those that came out of ierusalem unto iohn , did repent and beleeve and were baptized by iohn the baptist , they were cast into a church mould after the new testament forme and were all made as good members of that church as any that were baptized after christs death and ascention by peter and the other apostles , and might whensoever they went from jerusalem to any other place where christians dwelt , partake in all the ordinances as those did that by reason of the persecution were scattered , who we read of that wheresoever they came they went into their synagogues and churches , and they preached and converted the people , and partaked and communicated in all the ordinances amongst them without any gain-saying ; and so all the christians that are true beleevers and are baptized , wheresoever they travell or dwell whether in france or germany , italy or the low countryes , or in any part of the world amongst the true protestants , they have as great right to all the ordinances in those churches as any of the natives : for they are all free denizons of christs kingdome and free men of the city the church of god which is christs mysticall body , and therefore as members of the same may partake in all the priviledges and benefits that any member may do ; i mean in respect of the ordinances , as breaking of bread , hearing of the word preached and in prayer and all the essentiall priviledges ; for to all those they have right unto by their very admission into the church by their baptisme , and whosoever shall refuse communion with them that beleeve , and are baptized and live a godly holy and pious life , unlesse they will observe their own traditions , they are delinquents & prevaricators against the king of his church iesus christ , and do no way set him up upon his throne , but by this meanes they dis-throne him . and therefore j. s. and all those of his fraternity , that not onely unchristian and unchurch all those that were baptized by iohn the baptist and christs apostles before christs death , but at this day unchurch and unchristian all christians and churches but their own , are guilty of high contumacy against the king of saints and king of kings , and are most injurious to all their christian brethren : and truly there cannot be found scarse in the world such an example of temerity and unadvised rashnesse and want of charity and common wisdome , as is every day to be observed amongst the independents who are ever talking of a church mould after the new testament forme , and excluding all from being true churches that are not so moulded , and yet never tell us what it is . for in the holy scripture we have never read of any other church mould or of any new testament forme , but of publishing the gospel and of preaching faith and repentance , and of yeelding obedience unto it , and of beleeving and repenting and being baptized , which both john the baptist and all christs disciples and the blessed apostles and all the faithfull ministers of the gospel had a commission to do , and a command withall , and a blessing annexed unto it , that whosoever did repent , beleeve and was baptized , should not onely be admitted a visible member of the catholicke visible church , but should be saved . the words of our saviour christ unto his disciples , marke . ver . , . are these , go ( saith he ) into all the world , and preach the gospel to every creature ; he that beleeveth and is baptized shall be saved ; but he that beleeveth not shall be damned . out of the which words and commission of our saviour i evidently gather that when john the baptist and christs disciples in their severall ministryes went according to their commission preaching from place to place and from city to city and publishing the glad tydings of the kingdom of the messiah and baptizing such as beleeved , they cast them into a church mould after the new testament forme , and therefore made them all members not onely of the catholique visible church but of all those severall particular churches and synagogues through all the cities of judaea and through the world where they preached the gospel , as well as at ierusalem , and that as many of ierusalem as were baptized by iohn and christs disciples were all members of that church and as truly moulded into a church mould after the new testament forme and made as reall members and free denizons of christs kingdome as any of the new congregations at this day , unlesse any will think and beleeve that john the baptist and the blessed apostles were ignorant how to gather churches , and nescient of the right mould and forme of the new testament churches , and had not learned their lesson so well as our independent ministers : which were a piece of impiety and horrid wickednesse to affirme : for then it would follow , that those that were baptized by iohn and by the apostles and christs seventy disciples , were never saved : for i. s. denyes they were christians and that they were cast into a church mould after the new testament forme , or members of the christian church , and therefore by consequent they were in the state of damnation . but if all this be wickednesse so much as to think , then there is a way yet to heaven and that a safe one which the independents are ignorant of ; for they preach up their way as the narrow way to heaven , proclaiming all those that are out of it to be enemies of jesus christ and his kingdome , and in the state of perdition ; and yet iohn the baptist was ignorant of their way and cast not his disciples into their mould , and yet they went safely to the kingdome of heaven , yea they entred into it by violence as our saviour speaketh . and therefore by this that i have now said by way of answer , all men may see the futility and impiety of i. s. and how groundlesse all his arguments are , and may very well conclude , that all those that were baptized by john the baptist and by christs disciples before his death , were members of christs church and true beleevers , and that as many of them as came from jerusalem were members of that church ; and they may also from the foregoing arguments gather , that those that came out of jerusalem to his baptism were in such multitudes ( for all ierusalem went out unto him and were baptized ) as they could not all possibly meet in any one place or congregation or a few ; & therfore i am confident that all those that shall read both what mr knollys and i. s. have fondly and impiously replyed to my arguments , and what by way of answer i have here set down , will adjudge , that such unworthy wranglers and cavillers as these are ought by their severall churches to be severely censur'd for this their ignorance and impiety . and this shall serve to have replyed to these their exceptions against my first arguments concerning the multitudes baptized by iohn the baptist : i shall answer to all their other severall cavills in their due places . i will now therefore go on to shew the increase of beleevers that were made by the miracles and preaching both of christ and his apostles , and from the severall places out of the holy scripture frame my arguments as out of the former to prove the same conclusion . john the . ver . , . now when the lord knew how the pharisees had heard that iesus made and baptized more disciples then iohn ( though iesus himselfe baptized not , but his disciples : ) here observe that where there was a mistake in the relation , there the evangelist forthwith shews it to rectifie mens understandings ; as where it was reported that christ baptized , he shewes it was a mistake , for his disciples onely baptized : but where it is said , that iesus made more disciples then iohn , that is taken pro confesso ; and it was true ; for iohn himselfe in the . chapter ver . . had said , he must increase , but i must decrease . christ therefore made many more disciples and beleevers then iohn , and added dayly to the church , that was then in jerusalem , such as should be saved ; for he came to save the lost sheep of the house of israel , and he received all that came to him , john the . . and as many as received him , to them he gave power to become the sonnes of god , even to them that beleeve upon his name , john . . and these were infinite multitudes , as we shall see by and by . in iohn the . . it is said that many of the people of ierusalem beleeved on him ; and verse the . they said , of a truth this is that prophet : and in the same chapter when the high preists sent the officers to apprehend christ , and returning without him , and the high priests demanding the reason why they had not brought him , the officers replyed saying , that never man spake as this man. ver . , . then answered the pharisees , are ye also deceived ? doth any of the rulers or the pharisees believe in him ? but this people that knoweth not the law is cursed . take here notice of the confession of the very pharisees ; excepting themselves and the high priests , they acknowledge that the generality of the people believed in him . here was increase upon increase of christians and believers , all the people generally believed in him : certainely one place could not have contained them all . and which is yet more to be observed ; that whereas the pharisees said , none but the cursed people believed in him , and none of the rulers ; in this very chapter we finde one ruler one nicodemus , vers . . none of the least of the rulers . and in iohn . . it is affirmed , that among the chiefe rulers many believed on him , but because of the pharisees they did not confesse him , lest they should be put out the synagogue . and in verse . of the same chapter , it is asserted , that many of the iewes went away and believed on iesus ; here was multiplication upon multiplication of believers . and in vers . . the pharisees therefore said among themselves , perceive ye how ye prevaile nothing ? behold the world is gone after him . these words the pharisees spake in private among themselves deliberately , and confest that the world of men were turned christians ; all ierusalem swarmed with believers ; without doubt all these could not meet in one place . and indeed through all the evangelists we shall reade of infinite multitudes that believed in him ; and the reason is given , matth. . . because he taught them as one having authority , and not as the scribes : and did such works of wonder , and wrought such miracles , as in iohn . . they confest none could do but christ : and in chap. . vers . . it is related , that the raising up lazarus from the dead made many believe on him , and was the cause that such multitudes of people followed him , and did so highly honour him and magnifie him ; and did receive him comming into jerusalem with such an acclamation , crying , hosanna , as in this chapter is specified ; and is more largely set downe in matth. . . where it is related , that a great multitude spread their garments in the way , and others cut down branches , and the people that went before , and they that came after , cryed hosanna , and said , this is jesus the prophet of nazareth ; they all believed in him , and confessed him before the world . now our savionr saith , he that shall confesse me , and own me before men , i will confesse and own him before my father in heaven . here is a whole city of believers and confessors . yes , the very children believed in him ▪ and openly , and in the temple cried hosanna . and christ himself allowed of their testimony , and avouched they did well , and accordingly as was written . and in luke . , . it is said , that he taught dayly in the temple , but the chief priests and scribes , and the elders of the people sought to destroy him , and could not finde what they might do ; for all the people were very attentive to heare him . the universality therefore of the people by all these places were believers , and such as followed christ : so that a man may wonder , how that ierusalem it self , though it were a mighty city , could containe such multitudes of people as believed in christ : so far improbable it is , that any one place or congregation could containe the hundreth part of them . and we may also gather , that the great miracles at his suffering , and at his resurrection , and the apparition of so many that rose from their graves and went into the holy city , made a great increase and addition of disciples and new believers ; so that the number was daily augmented ; we finde no diminution : but if some that followed christ for bread , that were but hypocrites , left following him ; yet in those places we read again and again of numberlesse companies that daily came in , and believed in him . and to all this we may adde , that iohn the baptist and his disciples , a little before his death ; and christ and his disciples , by reason of the increase of the multitudes of believers , were forced to baptize in severall places . for so it is in ioh. . . after these dayes came iesus and his disciples into the land of iudea , and there he tarried with them and baptized , and iohn also was baptizing in enon ▪ neere salim , because there was much water there , and they came and were baptized . and very reason will tell all men , that of necessity there must be an innumerable multitude of beleevers , ( for none were baptized but beleevers ) that must take up an hundred preachers or thereabouts ; for our saviour had twelve apostles , and . disciples , as we may see in the . of luke , and in the . chapter of the same book : and iohn had also many disciples , though not so many as christ , and all these were imployed in preaching the gospell , and many of them in working miracles and wonders ; so that the very devills were subject unto them , as they rejoycingly confest to christ , when they returned to give him an account of their ministery . and without doubt if these miracles wrought so with the very disciples , they prevailed much more generally with the people to make them beleeve ; so that infinite multitudes of people came in and were baptized , as the scripture it selfe informeth us . and of necessity , so many ministers , must have severall places to preach in , and severall congregations and assemblies to preach to , and severall places to baptize in : for otherwise there would have beene great confusion ; for but one of them could speake at once ; and all these disciples were taken up in their severall ministeries , and had their hands full , as the scripture it self sufficiently declareth in expresse words ; for it is said , that christs disciples baptizedin indaea : and iohn in enon neere salim , because there was much water there . it seemes there was too little water to baptize them in , in others places , which expression is worthy to be taken notice of . and amongst those that came to be baptized , multitudes of them came from ierusalem . and if wee compare times with times , which will make much for the evidencing of the truth , and consider the divers passages in the holy scriptures , wee shall find the like division of the people in those dayes ; some standing for christ and iohn baptist , and speaking in the justification of them and their ministery , and others that were of the pharisaicall faction , and of the high priests company ; as is even in these our dayes , betweene them they call caviliers , and those they call parliamentiers . now what twenty or thirty places in the citie of london , can containe all the parliamentiers to partake in all acts of worship ? or what ten places can hold all those of the prelaticall faction , that contend for their bishops and service , and all their other trumpery and accoutrements ? and yet , although they be in divers and sundry assemblies , they are still the prelaticall party , and all of them of the malignant church : and as the diversity of the places changeth not their complexions , so it altereth not their faith , nor manners , but they continne still malignants and remaine all members of the malignant church . and as in these dayes all that wish well unto the true religion through both citie and kingdome , and love their countrey , stand for the parliament ; so in those dayes those that loved zion and the prosperity of jerusalem cleaved unto christ and the gospel and stood for him , and all his ministers ; and by all computations , though all the power and authority was in the hands of the malignant magistrates of those times , who were swayed and guided by the scribes , pharisees , elders , and the high priests ; yet to one pharisee or malignant scribe or ruler , there was ten of those that beleeved in christ , and honoured him and all his ministers and disciples . yea the pharisees themselves do acknowledge it , not once but many times , as is evident from the places above cited , and many more that might be produced . so that if i should frame no argument out of them , it is apparent , that those new additions of beleevers that were converted by christ and his ministry , considered by themselves a part , from those that saint iohn the baptist converted , were so great and numerous , that they could not all meet in any one place for partaking of all acts of worship , but of necessity must be distributed into severall congregations and assemblies , if they would all be edified ; much lesse could they all meet together , being joyned to those that beleeved through the baptisme and ministry of iohn . but out of the former places above specified i thus argue . where there was an innumerable multitude of beleevers , in a word , the whole people and citie of ierusalem , whom the pharisees accounted accursed , there they could not all meet at any one time , or in any one roome or place and in one congregation , to partake in all the ordinances , but of necessity must bee distributed into severall assemblies , and divers congregations , if they would all bee edified : but in ierusalem ( the scribes and pharisees , and rulers , by their owne confession , being excepted ) there was an innumerable multitude of beleevers , and in a word , the whole people and citie of jerusalem , whom the pharisees accounted accursed . ergo , they could not all meet together at one time , and in one place to partake in all the ordinances , but of necessity must be distributed into severall assemblies and divers congregations , if they would all be edified . for the major , no rationall man will deny is , that hath but read the scriptures , or is but a little acquainted with the histories of those times . for the minor , it is evident from the places produced ; and therefore the conclusion doth necessarily follow . but i yet further thus argue . where there was a world of beleevers , with many rulers and men of great place and office , with infinite multitudes of men and children , & all the people , they could not al meet together at one time , and in one place and congregation to partake in all acts of worship ; but of necessity must be distributed into divers assemblies and severall congregations , if they would all be edified . but in the church of jerusalem , there was a world of beleevers , with many rulers and men of great place and office , with multitudes of men and children , and all the people . ergo , they could not all meet together at one time and in one place , to partake in all acts of worship , but of necessity must be distributed into divers congregations and assemblies if they would be all edified . for the major , it is evident by the very light of nature , neither will any rationall man deny it , that hath not resolved to sacrifice himselfe to stupidity . for the minor , the places above specified prove it : for in expresse words it is said , that the world followed him ; that is , believed in him , and that great multitudes entertained him with their acclamations , and crying hosanna , the very children also seconding them . and that the chiefe priests , scribes , and elders , sough● to destroy him , and could not find what to doe , for all the people were very attentive to heare him . the whole people we see here , or the generality of them , except the scribes , pharisees , elders , and high priests , ( which in comparison of them were very few ) beleeved in jesus christ , and were his disciples , and such as were converted by his ministry ; and such a multitude there was of them , as for that present , they so awed the high priests and elders , that they durst not destroy christ , though they desired it ; so that the minor stands firme ; and from the premises the conclusion necessarily followeth . but out of the former places i yet further thus argue . where ther was such an increase of multitudes of beleevers , as that there was not water enough in any one place to baptize them all , nor any one place in the wildernesse capable to containe or receive them all ; so that christ himselfe , and his seventy disciples , and twelve apostles , and iohn baptist and all his disciples , were for the numerosity of them , forced in severall places to preach unto them and baptize them ; there they could not all meet at any one time , or in any one place or roome , or in one congregation , to partake or communicate in all acts of worship ; but of necessitie were to be distributed into severall congregations or assemblies , if they would all be edified . but in jerusalem there was such multitudes of beleevers that went out to the baptisme of john and christ , as that there was not water enough in any one place to baptize them all , nor any one place in the wildernesse capable to containe or receive them all : so that christ himselfe and his seventy disciples , and his twelve apostles , and saint john baptist and his disciples , were for the numerosity of them forced to divide themselves into severall places , and severall assemblies and congregations , that all the people might partake in all acts of worship , and be edified . ergo , they could not all meet at any one time , or in any one place , but were of necessity forced to divide and distribute themselves into divers places , and severall congregations and assemblies , that they might all be edified . for the major and minor of the syllogisme , they are so evident , both by reason , and the holy scripture , that no man that hath not resolved with himselfe to remaine incredulous , and continue in his obstinacy , can deny the truth of them ; so that the conclusion of necessity must from the premises be granted . and all these multitudes of people were beleevers before christs suffering , resurrection , and ascension . now before i goe on to declare what infinite multitudes of beleevers were added to those that were converted by iohns and the disciples ministry in the church of ierusalem , after christs death , and ascension , which makes it an impossible thing , that they should all meet in one place or a few ; i shall desire the reader here to consider what master knollys , and i. s. have replyed by way of answer to all these arguments . i will first set downe master knollys his reply with his reasons , and give my answer to him , and then in order come to what i. s. that learned gentleman hath to gainesay : master knollys denyes all the minors of these arguments as his manner is , and gives some slender reasons , and makes some sleight evasions and thinkes that enough . his words are these , pag. . as for the world of beleevers mentioned in these arguments drawne from john . . behold the world is gone after him , that scripture doth not say , they beleeved in him , much lesse that there was a world of beleevers in the church of jerusalem . these are master knollys formall words , and all the ground of his denyall of the minor of all my arguments , yea all that he hath to say against them . and it is wonderfull to see , how the people are satisfied with such delusions . but by this kind of disputing , if it be sufficient for refutation , to deny any arguments grounded upon the holy scriptures , confirmed and corroborated by sound reasons : then for ought i know , men may not only confute the whole word of god , and whatsoever is evidently proved from thence , but indeed deny the christian religion . but that all men may take notice of this mans ignorance , and blasphemy ( for to say the truth , he giveth the spirit of god the lye , whiles hee labours to maintaine his erroneous opinion ) & that my answer may be the more satisfactory , i will make these two propositions evidently appeare . first , that the world here mentioned that went after christ , were such as beleeved in him . secondly , that there was a world of beleevers in the church of ierusalem , and that they were inhabitants there , both which if i make good , then my arguments will stand for ever immoveable , and it will follow , that there were more beleevers in the church of ierusalem before christs death converted by himselfe , and by his disciples , then could all possibly meet in any one place , or congregation or a few ; besides those that were converted by iohns ministry , and that this deniall of mr. knollys is groundlesse , vaine and impious . for proofe therefore of my first proposition , viz. that the world here mentioned were beleevers , it is manifest by the insuing reasons . first from the manner of the scriptures dialect , and that in many places , which intimate and prove , that to follow christ with love , affection , and approbation , is to be his schollers and disciples , and to beleeve in him , matth. the . vers . . marke the . v. . luke the . verse . if any man ( saith christ ) will come after mee let him deny himselfe and take up his crosse daily and follow me . so that by these testimonies in scripture language , to goe a●ter christ , and to follow him in sincerity , is , to be christs scholler and disciple , and to beleeve in him : for ch●ist himselfe hath so taught us , in the . of iohn , verse . whose words are these , if any man will serve me , let him follow mee , and where i am there shall also my servant be : if any man serve mee , him will my father honour . so that to serve christ , and to follow christ , in gods dialect , is to beleeve in christ . secondly , this is so cleare a truth , that the very blind pharisees , those leaders of the blind did well perceive it , and tooke the multitudes following of him in this sense , that they beleeved in him , which their very expression doth sufficiently declare : for say they verse . perceive yee not how you prevaile nothing ? behold the world is gone after him ; out of which words of theirs it is sufficiently evident , that they did not understand , that like a company of giddy headed people they were gone after him , to gaze and looke upon him , as upon some novelty , but that the multitudes a●d world that followed him , were such indeed as adhered to him , and beleeved in him : for otherwise , it had not beene a matter worthy of admiration and an ecce , and a behold , for no man wonders at an ordinary thing , to see a company of people run after an eminent man , to view him and looke upon him : for there is nothing more common , nor of lesse admiration ▪ neither would such a spectacle have put them all in feare and upon a consultation , how they might destroy him , and take him out of the world , if they had only thought or beleeved that the world went after him only to take notice of him , and so to have gone home againe ; certainly such an opinion in the priests & pharisees as this , would never have so inraged them against chris● , and have made them all lay their heads together which way to murther him : neither would it ever have extorted such words out of their heads , as to say amongst themselves in private , and that in a rage and out of indignation , and in a serious way , when they were in a deliberate consultation , behold or perceive you not how the world is gone after him ? but when these words proceeded from them in private , and when they were in a deepe debate and counsell , it is manifest that they spake so out of malice & envie , and from very madnesse which arose from this , that they well perceived , that they that followed christ beleeved in him ; which is yet more confirmed by many places of holy scripture that might be produced ; but amongst others , those testimonies in the seventh of iohn , where in expresse words it is related , that many of the people beleeved on him , and said , when christ cometh , will hee doe more miracles then these which this man hath done ? and in the . verse , many of the people said of a truth this is the prophet , others said this is the christ , and all this was in ierusalem , and vers . . have any of the rulers and pharisees ( say they ) beleeved in him ? but this people that knoweth not the law is accursed ; out of the which place , it is now abundantly evident , that the world spake of , in the . chap. were beleevers : for here the rulers and pharisees make a distribution of the people of ierusalem , & divide them into two parties , and then they compare them together , the one that beleeved in christ and followed him , and were his schollers , and the other that professed they were abrahams children , and moses his disciples , yet they were christs professed enemies , and such as declared themselves not to beleeeve in him : now here what the rulers and pharisees judgement was concerning this busines which was one of the parties , who knew very well what they spake , and the people of whom they spake , and of themselves they spake thus , have any of the rulers and pharisees beleeved in him ? but this people that knoweth not the law is accursed . so that being thus compared together , the unbeleevers are the pharisees and rulers , and their complices only ; but all the other people of ierusalem they beleeved in him , in their esteeme , and therefore they adjudged them accursed , which they would never have done if they had followed christ for no other end , but to have looked upon him : for their words doe import as much , as if they should have said in plaine termes , all the people , or the greatest part of the people in ierusalem , saving the rulers and pharisees beleeve in christ , and there is none oppose him but they , and that this is their very meaning and sense of the words , as learned men may easily gather . thirdly , the same is confirmed by nicodemus his witnesse in private also , who knew very well how the people of ierusalem stood generally affected towards christ , and what opinion they had of him : heare therefore what hee saith , iohn the . of whom the evangelist speaketh thus . there was a man of the pharisees named nicodemus , a ruler of the iewes , the same came to iesus by night , and said unto him rabbi , we know that thou art a teacher come from god , for no man can doe these miracles except god bee with him . here nicodemus gives in testimony , & devidene● that the generality of those in ierusalem , and of the principallest of them as well as of the meanest , that they beleeved in jesus , saying we know , that is to say , all the people know , that thou art a teacher come from god ; they knew it with the knowledge of faith and approbation , and did really beleeve that hee was come from god , and he gives a reason of his and their faith , saying , that no men can doe those miracles except god bee with him , and therefore they beleeved in him : so that nicodemus which was a disciple of christ , though in secret and a great honourer of him , would give in no false verdict , nor make no false musters , and he knew very well the opinion and the esteeme the people had of him , and he asserteth that both himselfe and the people knew that christ was sent of god , which is as much as to beleeve in him : for the same confession did the apostles make , matth. . and iohn the . saying , we know that thou art the sonne of the living god. so that to acknowledge christ , and to beleeve in him , is all one in the language of holy scripture , and to follow and go after christ out of sincerity and love and to beleeve in him , is the same if the word of god may be judge in this controversie . so that to goe after christ then , and to follow him cordially and without worldly ends , both in the language of god and men , is to serve christ and to beleeve in him : and therefore for all the above mentioned reasons , the world that went after christ , & the people and multitudes that followed him , were all beleevers , and the others that either tarried at home , and followed their owne imployments , or opposed him , were unbeleevers . now then when a multitulde from ierusalem followd christ , and when a world within ierusalem went after him , and when all the cursed people ( as they called them ) beleeved in him , not only by the very testimony of the enemies of christ , but by the witnesses of the holy scripture , it is sufficiently apparent that the world spake of in the . of iohn , were all beleevers , amongst the which also out of same chapter is proved , that many of the rulers also believed in him . so that master knollys denying all this , is little better then an infidell : for an infidell can do no more then deny the holy scripture and the manifest truths discovered in them ; and by this that i have now said , though i should not adde a word more , it is manifest , that there were more beleevers at that time in jerusalem then could all meete in any one place to partake in all the ordinances , except a mighty city and a world of beleevers may all meete together in one room● or congregation to communicate in all acts of worship to edification ; which was yet never heard of , nor never believed by any man that was not bereaved of his senses and all his wit. but yet for farther illustration and proofe of this truth , that if it be possible , i may undeceive the poore deluded people , i will adde a reason or two more . the scripture is so cleare in this point , that there were innumerable believers in ierusalem , as in the second of the acts , besides those that were natives there , it is said there were dwellers in ierusalem , worshippers , or devout men , that is to say beleevers out of all nations under heaven . and all these sayeth the scripture had their dwelling there . and without all doubt all these severall nations , had their severall synagogues in ierusalem where they heard the word of god in their owne language , as the dutch and french and other nations , here in london have their churches . and the multitudes of the inhabitants in ierusalem at all times , by the relation of the historians of those dayes , were scarse ever lesse then seven or eight hundred thousands ; and without all controversie the number was now increased ▪ because they daily and hourely expected the comming of the messias whose appearing they every moment looked for : and therefore all the believing iewes out of all countries repaired in multitudes to ierusalem : so that such numberlesse numbers , both of the native iewes and strangers ; required a mighty number of teachers , and a many places to heare and to be taught in : and that there were above foure hundred synagogues in ierusalem , ( which are churches in our dialect ) the pen-men and historiographers of those times have recorded it : and all this is probable , from the numerosity of preachers and teachers there , which the holy scripture relateth , as the priests & levits , scribes , pharisees , lawyers , which all sate in moses chaire , and all of them diligently taken up in preaching to the people and in instructing them , upon whose ministery by christs command all the multitude and his very followers were to attend matth. . vers . . . . so that there was no separation then to be made from the publicke assemblies where the law and gospell was taught , nor no gathering of new churches , under pretence of easting them into a church mould according to the new testament forme . christ and his disciples were not then so deepely learned as to be in that high forme of divinity ; christs followers notwithstanding were all gospell christians , and were all in a church way , and i am sure of it , in the right way to heaven , if the way , the truth and the life could teach them the straight way thither : and yet they all followed the old lights still , moses and the prophets ; christ and his apostles were all their masters ; we heare then of no new lights , nor new borne truths , nor of new church moulds , and yet then the kingdome of heaven suffered violence , and the violent tooke it by force matth. , . they went all well to heaven , as well and as cheerfully as any of our independents with their new lights , and their congregationall way . but this by the by . now i say if there were such multitudes , both of hearers and teachers , there was without all doubt many places for them seveally to heare in , and it stands withall reason that the severall strange nations had synagogues by themselves , and such men to teach unto them in their own language as they could understand , or else they could not have been edified , and there is very good ground to induce men to beleeve that i now say : for if there was a synagogue in ierusalem of the libertines , ( as there was ) that is to say of those that had beene slives and bond-men , but were made free , then can any man beleeve that all those severall nations of the free-men , that abounded also with wealth and honour , ( or else if they had not had great riches , they could never have journied so about from country to country and transported their families thither ) i say in all these regardes it stands withall reason that they had their particular synagogues also , and therefore that they were in mighty multitudes , so that a few places could not containe them all to communicate in all acts of worship , and therefore of necessity in christ his time they were distributed into many and severall congregations ; and all this i say besides the holy scripture very reason dictats to any man but master knollys and i. s. and their fraturnity who all deny , that there were either in christs life time or after his death more christians and believers in the church of ierusalem then could meete in one place or congregation , notwithstanding the holy scripture sayeth , that there was a world of believers there and that all jerusalem the very city was full of them . i referre therefore that which i have now spake , to the judgement of all the judicious and learned , whether we ought rather to believe the holy scripture of truth , which was indited by the spirit of truth , or master knollys who saith and writeth the contrary by the spirit of error ▪ and this shall suffice to have spake for proofe of my first proposion , to wit that the world that went after christ were believers , which master knollys most fondly and impiously denyeth . the second proposition remaining to be proved is this , that there was a world of beleevers in the church of ierusalem , and that they were inhabitants there : now howsoever by the proving of my former proposition , this latter also was included in it , and proved likewise as all the places above cited do sufficiently shew ; for the place , where the word that followed christ dwelt , is said to be ierusalem ; and if we but consult with the holy scripture , especially the gospell of saint iohn , we shall again and again meet with many testimonies there besides those i have above quoted to prove the same ; so that it may be thought a needlesse work in particular to prove this second proposition , seeing it is already evinced in the former ; yet because mr knollys hath made them two propositions , and hath peremptorily delivered it , that there was not a world of beleevers in the church of ierusalem : i will , to gratifie him and to satisfie any that will be satisfied , prove this proposition also distinctly and severally by it selfe : viz. that there was a world of beleevers in ierusalem , and that they were inhabitants there . for proofe of this the . chapter of saint iohn and the . verse , decla●es it saying , behold the world is gone after him : this world was at ierusalem and inhabitants there , and well known to the scribes and pharisees ; which is yet farther ratified out of the . chapter ver . . where the people that are called accursed had their dwelling , for they were known to the high priests , scribes and pharisees , which they could not have been had they not been inhabitants ; which is yet more clear from the . of matthew ; where it is manifest , that not only the men of ierusalem but that the very children cryed hosanna to the son of david ; and it is wel known to all men what children do ordinarily in a publike way , it was well approved of by their parents who likewise cryed , blessed is he that cometh in the name of the lord : as it was here in london at the begining of the parliament , when the king came into the city to seek for the members , there was not a woman or a child that had a head as big as a crab , but cryed for the priviledges of parliament , & commonly as the cock crows , so crows the hen & the chickens . and by all probability it was at that time in ierusalem , in respect of christ , as it was then here in respect of the parliament ; the generality of all the inhabitants believed in him and honoured him , as the people generally in the city did the parliament ; which is yet more evident from the great indignation and wrath of the priests and scribes who were displeased to see the wonderfull things he did , and especially that they heard the children crying in the temple saying , hosanna to the sonne of david ; by which they well perceived that the children spake no otherwise then their fathers would have them , and that the whole city of inhabitants were such as beleeved in him . yea the second of the acts addes a great deal of strength to this argument where it is said , that there were devout men dwellers at ierusalem out of all the nations under heaven besides the inhabitants that were natives . but the eleventh of mar. puts all out of doubt , for that chapter speaks plainly of all the inhabitants and dwellers in ierusalem as well as of the strangers that came to the feast , where it is said there were two mighty parties , either of which so awed the scribes , chiefe priests and all the enemies of christ , that they durst not meddle with him , and the one of them was such as adhered unto christ and beleeved his doctrine , so that although christs enemies sought to destroy him , yet they feared him , because , saith the scripture , ver . . all the people were astonished at his doctrine , that is all the people approved of it , and beleeved in him , for he taught as one having authority matth. . the other party were iohn the baptists disciples all beleevers too ; for it is there asserted , that all men compted john that he was a prophet indeed , ver . . and this party also kept the chief priests the scribes and the elders , christs capitall enemies , in such awe , as they durst not attempt any thing against christ ; and all these were inhabitants of ierusalem : for it is said in the verse , that all the people were astonished at his doctrine : and it is said ver . . that all men counted john a prophet indeed : now then if all the people of ierusalem and all the men of ierusalem , these two mighty parties and both believers be put together , and were inhabitants there as ●he scripture relateth , besides the strangers that came up to the feast , then there was a world of beleevers in the church of jerusalem ; and they were inhabitants there : for the place where these scribes and high priests were , and where christ then was , and where all those people were , was in ierusalem , and all the people well known to the rulers and pharisees to be inhabitants there : so that all men now may see the futility and vanity of mr knollys his denyall of my arguments , and may also behold the force and power of truth which asserteth , that there were more beleevers in jerusalem , then could all meet in any one place , and that in christs time , unlesse a world of beleevers and those inhabitants can meet together in any one place or congregation to injoy all acts of worship to edification ; which is a grollery , yea madnesse to suppose or think . and this shal serve for answer to what mr knollys out of his impious ignorance had to reply against my arguments for the enervating of them . and now i come to i. s. his answer to all my foregoing arguments , by which he would perswade the poor ignorant people , that there was not such a number of beleevers in ierusalem , but that they might all meet in one place : for this must necessarily be the scope of his discourse , or else it is nothing to the purpose or against my arguments ; which were to prove , there were more beleevers in jerusalem and that in christs time then could possibly meet together in any one congregation to partake in all ordinances . the reader may remember that in his former reply , he seemed not to doubt concerning the number of those that were baptized , onely he denyed that those that were baptized by iohn , were christians , and that they were cast into a church mould after the new testament forme , much lesse that they were members of one christian church at jerusalem ; these are his own words and by this hee thought to overthrow that argument : now here he useth another method ; tacitly denying the minor of all my syllogismes ; and the reason of his denyall is , because as he speaketh , i made false musters ; he thinks me , it seemes , like the independents , who would perswade the simple that all are independent ; and amongst other things he saith that i gave the independents occasion shrewdly to suspect my ignorance . but i will set down his whole babble at larg and in his owne termes and words , and his full answer to all my last arguments as it is page , . of his pamphlet . his words are these . but note ( saith he ) an absurdity in the sequell of the discourse , where the doctor having got a multiplying glasse in his hand , goes on to make strange discoveryes of the increase of christian believers . pag. . he tells us , that christ made many more disciples and beleevers then john , and added dayly unto the church , that was then in ierusalem , such as should be saved . here 's two paradoxes : first that christ made more disciples then john : out of whom should hee make them ? when as iohn had swept all along with him , as you affirme before page . and not taking it synecdochically ( what ever you determine of it here ) . secondly that christ should adde dayly to the church that was in ierusalem ; is not this a marvellous anticipation and mistake to apply that which was done by the disciples after christs ascension ▪ acts . last , unto the ministry of christ himselfe ? and yet in the sequell you reckon this to the apostles also expresly page . judge if here be not false musters ▪ and let me tell you , you give us occasion shrewdly to suspect your ignorance ( to say no worse ) to talke of a church in jerusalem , besides the nationall church of the jewes in the life time of our saviour . thus hee . if i should discover all the errors that are in this reply , i might make a very large volume : but in regard that all learned men will easily perceive the vanity , childishnesse and horrid impiety of the man in the very reading of it : i shall not be so larg in my answer as otherwise i had thought to have been : and yet before i come to it , i cannot but complain of the dishonesty of the man that thus curtaileth my arguments every where , not plainly setting them down , that the people may see my reasons ; but this is the ordinary way of his disputing who conceales the truth from the ignorant and simple that he may the better poyson them with his errors and noveltyes . after the very same manner dealeth my brother burton with me , as we shall see in its due place , who passing by all my arguments not so much as mentioning any one of them , makes a rombobombo syllogisme of his own , which as i suppose he fetcht out of the howling wildernesse of america , and then with phocions hatchet , that carnall weapon , he fights with his own shaddow , and vapors like a conquerour as i. s. doth here . but now for answer briefly , i affirme that i. s. in confuting of my arguments , by which i proved that there were more converted by christ and his disciples and the apostles ministry in jerusalem then by iohn the baptist ; and therefore that they could not all meete in one place or congregation to injoy all acts of worship , i say in his confuting of my arguments he doth not so much dispute against me , as he doth against saint iohn the evangelist and the very scripture ; for the discoveries i made by my multiplying glasse ( as he ridiculously speaketh ) of the increase of christian believers , were no false musters , ( as he childishly scibleth ) for i discovered only and declare unto all men that increase of christian believers in ierusalem that the holy word of god asserteth , iohn the . where it is recorded , vers . . . that christ made more disciples and believers then iohn ; and therefore added daily to the church that was then in jesusalem , such as should be saved ; for christ came to save the lost sheep of the house of israel : now the making of more disciples is the adding of more to the church : and this the scripture holdeth out not only to me but to all intelligible christians , and therefore it was no error in me to affirme the same : so that whiles i. s. laboureth to confute my arguments , he fights indeede against the evangelist that affirmeth that christ made mo disciples then iohn . but sayeth he , here are two paradoxes . first , that christ made mo disciples then iohn . the second , that christ should adde dayly to the church that was then in ierusalem . these in i. s. his opinion are paradoxes , that is matters of ludibry in his dialect . yet both these truthes i spake of , are cleere out of the word of god , and therefore whiles he wounds me , he vulnerateth saint iohn and blasphemeth , for he giveth the spirit of god the lye , and denyeth the scripture that asserts that christ made mo disciples then john , and therefore added more unto the church : for of unbelievers and of enemies they were made disciples , christians and friends ; and therefore taken out of the world and brought into christs fold and church , and by that worke of conversion they were added to it ; as he that should this day take any of our ministers and faithfull pastors sheep out of their folds and steale them away , ( as too too many of the independent ministers daily do ) and bring them into their new congregations , may not that independent minister , without any marvilous anticipation or mistake , or without any error , truly be said to have added so many more to his new church , when the number of his members is thus increased ? and if another minister be joyned with him as a teacher in that congregation or succed him , if he also shall run plundering about both city and country , as a gifted brother , and bring in a great many more poore silly sheepe into his fold then the other did , as they are notable cunning theeves , may not it truly be said of him and that without any marvilous anticipation , and mistake , that he also added unto the church , when still the the number is daily increased ? i am confident that all men of sound reason will say there is no error in all this ! and therefore i hope by all the judicious i shall be free from any blame or error , in that i said those that were converted by christ and made disciples by his ministry , were added to the church and to those that were formerly converted by the baptist . but saith j. s. how could christ make mo disciples then iohn ? out of whom should he make them saith he , when iohn had swept all along with him as the doctor affirmeth pag. . not taking it synecdochically ? thus he shewes his acumen or rather his vanity in contradicting the scripture and abusing me . for he that hath ever read my booke , and looks but in the page toward the lower part , shall finde these words , that jerusalem went out to iohn and was baptized ; it must therefore by a synecdoche be taken for all the common people promiscuously , or for a mighty multitude of all sorts , and of all ranks of people , and of all professions , as publicans , souldiers and the ordinary inhabitants : these were my very words there . and therefore i. s. saying that i took not the word synecdochically , belyeth me , befooleth himselfe and abuseth the reader , and fights with his own phancy . but for answer to his whibling cavill , i say christ converted those he made his disciples and schollers , out of the remmant or remainder of those that were yet unconverted in ierusalem , and in that work he added more unto that church , which though the mother church , as the other were daughter churches through all iuda , yet it was but a particular church , in that nationall church ; for the being a nationall church doth not exclude as this man fondly conceits , particular churches from bearing the name of church , no more then the catholike visible church doth deny the name of church to any particular churches , because they being similar parts do partake both of the name and nature of the whole , as all the learned and orthodox divines do hold . and therefore taking ierusalem synecdochically as i then did , it is also here to be so taken , and then christ did make mo disciples out of the people of jerusalem that remained yet unconverted , then iohn had done before him , and added them unto the church at ierusalem , that particular mother church in that nationall church , which as it was at that time in respect of morall worship governd by a colledge of elders or presbyters as the scripture everywhere relateth , which is called a church , so it was ever after governed by a presbytery , all those synagogues and severall churches being all combind together under the rule and goverment of that presbytery , and making all but one church within its precinct , after which manner all the other city churches throught iudea following the example of this mother church were ever to be governed to the end of the world ; and this is indeed the true chuch mould , according to the new testament forme , that all churches ought to be cast into , if we will imitate the government of the mother church ierusalem , and all the daughter churches both in judea and israel as that of samaria and into this mould did the baptist and christ cast all they converted . therefore when i said that christ made more disciples in ierusalem then iohn , and that he added them unto that church , i speake nothing but that i have warrant for out of the good word of god and the scripture of truth , and which is sufficiently backt and corroborated also by all sound reason : and therefore , it is wickednesse in i. s. to say that in so speaking it is a paradox . for if it be a matter of ludibre in me and a paradox to say that christ made more disciples then iohn , then likewise it is a paradox and matter of laughter in the holy evangelist : for he in formall words saith , that iesus made and baptized moe disciples then iohn . i referre my selfe therefore unto the judgement of all honest ▪ godly minded men , whether saint iohn be not as well censured and traduced by this vaine and wicked fellow as my selfe , and whether in his so speaking he doth not give the spirit of god the lye . and his second paradox is as vaine and childish and impious as this , where he saith , is not this a marvelous anticipation and mistake , to apply that which was done by the disciples after christs ascension unto the ministery of christ himselfe ? for answer let i. s. take notice that in saying christ made ●mo disciples then the baptist , and in making them added them unto the church at ierusalem , there is no marvelous anticipation or mistake , as i. s. unlearnedly inferrs ; for in giving unto christ his due honour and affirming he added unto the church that was then in ierusalem , i have both the scripture and reason for it , and in so speaking i detract nothing from the honor and dignity of the disciples ; for it is no error in any man , to apply that unto christ ministery , viz. the conversion of men and the adding of them to the church , which worke , properly and primarily belongeth unto him , though in a metaphoricall sense it may also be attributed unto the apostles and ministers of the gospell . and therefore the mistake is in i. s. and not in me ; for he applyes that unto the disciples which was done by christ , for it is said the lord added unto the church dayly such as should be saved . it was done by christ , and not the worke of the apostles , but instrumentally ; and therefore i. s. is a prevaricator , in many respects sinning both against god and man : for here , he giveth that honour which is peculiar unto christ , unto the disciples ; and then he falsly accuseth me of an error and mistake when there is none , and then would make me guilty of his own sins , which i am free from , as all they that read my booke in the page quoted by him may see ; and this is not all , but in this also he is a great offender , where by this jugling craft of his , he labours to seduce the poore people . but for farther answer , i have learned of christ himselfe , that the disciple is not above his master ; and therefore if i. s. will apply the worke of conversion and adding of disciples to the church , unto the ministry of the apostles after christs ascension as he doth , i do not conceive it any paradox in me or any mistake or anticipation to apply that worke unto christs ministry in his life time : for the master is ever more to be honoured then the servant as all reason will dictate : and therefore there was no paradox in me in giving that honour unto christ that belonged unto him who was the master : for he came to save the lost sheepe of the house of israel , and so he did , gathering daily some of them into his fold , and adding many more sheepe to those that iohn the baptist had converted : and therefore i do not think it a paradox in me to give as much honour to the master , as i. s. doth to his disciples and servants : for the honour of conversion and adding unto the church is a work primarily belonging to the lord and prince of the church jesus christ . it is great rashnesse therefore ▪ and very unchristian dealing in i. s. to make mee a subject of his scorne and ludibry for well doing , and to make that a sinne and error in mee , which is a vertue ; for to give christ his due honour is a vertue ; now the honour of converting of men , and adding them unto the church is his proper work , and it peculiarly belongeth unto him first and last to adde unto the church such as should bee saved : the apostles were but the instruments . paul may plant , and apollos may water , but god the lord of his church giveth the increase , cor. . hee maketh the church grow and multiply into mighty numbers , and adds daily unto it , by the mighty working of his spirit , and it is marvellous in our eyes : and therefore i. s. is severely to be censured and that deservedly , not only for abusing his brethren , making them offenders when they are not , but chiefly for anticipating that honour which is onely due unto christ and god , and giving it and attributing it unto men , as it is the daily practise of the independents to give the glory of all victories which only belongeth unto god , to the party which they call the praying army ; and so hee ascribeth that honour that peculiarly belongeth unto god and christ , unto the apostles , which indeed pertaineth unto them only as they are instruments , and accuseth me as of an anticipation and mistake , saying , i ascribed that unto the ministry of christ himselfe , which belonged unto the disciples of christ after his ascension . it seemes to i. s. that i am a very erroneous man , and very unjust , that i give that honour unto christ himself , and ascribe that work unto him , which saith i. s. belonged to the apostles . but if this be an error , in saying that christ added unto the church as ierusalem , before his death and after his death , such as should be saved , i will live and die in this error ; for this is only the worke of god ; none can come unto god but by christ , hee is the doore , the way , the truth and the life , the author and finisher of our faith , that begins and ends the worke of conversion ; the apostles and all other ministers are but his instruments , hee is the hand of god , and the arme of the lord that doth the worke in the hearts of the people . whether therefore i. s. or my s●lfe be the most erroneous in their opinions , and speake most paradoxes about this point , i leave it to the censure and judgement of those that have more skill in divinity then i. s. or any of his fra ternity . but should i grant unto i. s. that the apostles after christs ascension had of themselves , and by their owne power , without any helpe from christ added many unto the church , which i yet never did ; doth this i pray in the opinion of any wise man exclude christs adding unto the church before his death ? or was it such an obstacle or hindrance to his worke of converting men , and adding them unto the church , that because it is said of the apostles after christs death that the lord by them added to the church , therfore it is an error or mistake , to apply that unto the ministry of christ that was done to the disciples ? i am confident none that are not senselesse will say there is any error in so speaking , neither is there such a gulfe betweene these two things , but that they may well meet , christ may adde and the apostles also : for the same reason that made saint luke in the second of the acts say the lord added unto the church daily such as should be saved , confirmes mee in my opinion , that as it was the lords worke after his ascension to adde men unto the church , so it was his worke in his life time , for hee was yesterday and to day the same for ever ▪ alwayes the author and finisher of our faith , and therefore it was no anticipation or mistake in me , nor no paradox as i. s. fondly saith , to conclude that those that were converted by christs ministry , were added to those that were converted by iohn , so that there was addition upon addition , and it was no sinne in mee to say that of christ then that was afterwards ascribed unto him in formall words ; for although the very words be not exprest , ●et that is set down that is equivalent unto them ; for it is said christ made moe disciples then iohn , it was his work , so that the disputation now is not about words & terms of expression , but about the substance of things , viz. about beleevers and members of the church of ierusalem , which when the scripture holdeth out unto us , affirming that christ made moe disciples then john , & that at ierusalem , then any rational man may without any anticipation or mistake , or any error or paradox conclude that these new converts were added then unto the church as well as those that were converted after his ascension were said to be added to the church ; and he that with the eye of understanding ▪ should behold what the scripture saith , and shall but duly consider my arguments drawne from thence will not gather , that i make false musters , as this fresh water souldier i. s. childishly speaketh ; but on the contrary he will shrewdly suspect the ignorance , to say no worse ( that i may use some of his rhetoricke ) of this novice in divinity , and will also evidently gather that the church at ierusalem was a particular church in that nationall church of the jewes , and that in the time of our saviour ; and withall hee will conclude from the premises , and all that i have now said by way of answer to master knollys , and this i. s. that there were more beleevers in ierusalem then could all meet in any one place or a few , and that in john the baptists and christs dayes , and all this without any mistake or paradox , but from very good reason , which if this puny divine i. s. had beene guilty of , hee would never have beene so unadvised as to have opposed the scripture it selfe , and all solid and learned men in speaking so rashly . and now i referre all that i have hitherto said by way of reply to master knollys and i. s. to the judgement of the learned to consider , whether there is either honesty or reason in these men , who to maintaine their fond errors , wil deny or affirme any thing , though never so repugnant to the scripture , and to the very light of reason , and all this only to mislead the ignorant people ; and this is all that i. s. hath to say against my arguments drawn from the baptisme of iohn and christs and his apostles ministry , by which i proved , that in the very dayes of john the baptist and in christs time there were then many more beleevers in the church of jerusalem then could all meet in any one congregation . now for the following arguments , by which i proved it was much more impossible for them to meet together , after there were daily added so many thousands to the church after christs ascension by the miracles and ministry of the blessed apostles , and christs seventy disciples , and the other ministers of those times : i. s. doth not so much as meddle with them , but saith pag. . that he had thought to have bestowd as much time on the rest , but that other considerations forbad him ; and because ( as he saith ) there were those so able already ingaged in the dispute : these are his words . and in his wise epistle to me , he saith that his health forbade him . now what a vaine fellow is this to vapour that he had whipped me out of the field , and beat up my quarters , and quartered my book , and taken hold of the pillars of my discourse and shaken them , and overthrowne my building , as yee may see at large in the title page , and in his epistle to mee ? and yet in the tenth page of his booke the place above quoted , and in the same epistle hee confesseth , his indisposition of body and other considerations forbad him to bestow any more time upon the booke , and saith in expresse termes he left the worke to others ; whether therefore this be not a worthlesse and witlesse fellow to brag and glory of a victory , and beating up of a mans quarters , when hee hath only flung a squib or two at them a farre off , and then cowardly and basely ran away pretending sicknesse as fresh water souldiers commonly use to doe , i leave it to the judgement of others to consider . but of i. s. i may truly say thus much , that hee is a meere quagmire of ignorance , and wicked impudency , and farre unfit for any serious or solid imployment , much lesse to be a captaine or commander in christs armies . i doe not deny , but hee may make a prettie souldier at an independent festivity ; and i beleeve that were it to shake or pull downe the pillars of a march-pane , or to beat up the quarters of a custard , to breake up a wood-cock , or to storme a venison pastie , or to plunder a banquet , that in the militia of good cheer he would doe very well : but notwithstanding i would have i. s. being now in a course of physick and of an infirme body , to use some moderation when hee comes where good cheer is stirring ; and therefore because hee thinkes that my judgement in such matters may be worthy of some account , for so hee intimateth in his learned epistle ; i would advise him for a time to feed upon snayl pyes and mushromes , and of those kind of creatures hee may find abundance about the wels at tunbridge ; that low kind of diet is best for him ; & if he followes this now in the spring but some weekes , and drinks lustily of the waters there , they will wash him till hee be cleane and fit for my fingring againe , and free him from his frensie , and make him as cleane and neat , as he saith my postscript hee left in those waters will be . and this is the counsell i give unto i. s. gratis , for all his learned paines in beating up my quarters . and so i have done with him at this time . i have now a few things yet to answer to what master knollys hath to say to those arguments i rayse from the ministry of the apostles , and the multitudes converted by them after christs ascension , which yee shall find punctually set downe in their due places . i will now therefore take a survey of the numbers that were added to the church , and to those beleevers that were converted by iohns & christs ministry , by the powerfull preaching and miracles of the apostles after christs ascension ; and from the divers places i shall gather out of the acts of the apostles , frame such arguments as shall make it yet more evident , that there were such multitudes in the church of ierusalem , as they could not all possibly meet together , at one time , or in one place or roome , or in one congregation , to injoy all the ordinances , and partake in all acts of worship ▪ but must necessarily be distributed into divers congregations and assemblies , if they would all be edified , and that before the persecution wee reade of in the acts . . and in the persecution , and after the persecution . but before i come to the proofe of the particulars , i must answer to some objections made by our brethren the independents ; the first of the which is , out of the first chapter of the acts of the apostles , from which they indeavour to prove , that the number and multitude of beleevers in the church of jerusalem was not so great , but that they might all meet in one roome or place , and in one congregation to partake in all acts of worship . the words on which they ground their arguments are these : and in those dayes peter stood up in the middest of the disciples and said , ( the number of the names together , were about an hundred and twenty ) men and brethren , &c. from whence they conclude , that the whole church in ierusalem , that is to say , all the beleevers , did meet in one place ; for in this number of names they would have all the whole church in ierusalem included or confined ; which to moe is a wonder , that such learned men as many of them are , should so argue ; for this must be the scope of the argument if they intend to prove , that the whole church in jerusalem and all the beleevers there , were not so numerous , but that they might all meete in one place , and partake in all acts of worship , and that these in peters company were all that church , and all the believers that were in ierusalem : this , i say , must of necessitie be their meaning , or else their argument concludes nothing to the purpose . the invalidity of the which , i am most confident will by and by evidently appeare ( though all the former arguments to the contrary should not so much as be thought of ) and withall , it will also be obvious to any judicious man , that in all respects their argument makes much against themselves . for if i should grant unto them , that at this instant of time that that place speakes of the whole church in jerusalem , or the number then of beleevers were no more but that one place might have contained them all for the enjoying of all ordinances ( which i cannot doe , for innumerable reasons , and some of them above specified ) yet it doth not follow nor evince , that after there were daily such additions of believers , and such multitudes of new converts added unto the church , that then also , one place or roome could containe them all ; and that they might still meet in one congregation , and all together partake in all acts of worship . for there is a vast difference betweene one hundred and twenty names ( for there was no more in this assembly ) and in many ten thousands , which all the world knowes could not bee contained in any one place of jerusalem to communicate in all the ordinances , though that place had equalized the most magnificent structure that ever the world yet saw ; especially , they could not have all met there to edification , for they could not have all heard and understood : and wee know that in the church , all must be done to edification , and this would rather have hindred the mutuall edification of the assembly , and have brought a confusion , rather then any profit or benefit unto them . but the truth is , the number of names here spoken of , if wee will goe to the genuine interpretation of the place , not to speake of the universall consent of all the learned interpreters , who gather that in this assembly , the seventy disciples the lord jesus sent out to preach through all judes , and all those other ministers of the gospel that had beene christs , and saint iohn the baptists disciples , every one of the which was thought fit for learning and divine knowledge , to succeed iudas in his apostleship and to be a disciple ; all these or most of them , or such like , were those that are included in the number of names . i say , to omit this interpretation of all the most orthodoxe divines , and their universall agreement and harmony in their learned commentaries about this portion of scripture , the very words themselves following shew they were select and eminent men , and men of note , and disciples of longest standing ; and all of them or the most of them ministers and preachers themselves ; and were indeed the presbyters of the church , to whom with the apostles , the power of ruling was committed ; and who within themselves , and without the consent of the common multitude of beleivers , had power to o●daine their own officers , and that by their own authority as we may see , vers . . . wherefore , saith s. peter , of these men which have companied with us all the time that the lord iesus went in and out among us , beginning from the baptisme of iohn , unto that same day he was taken up from us , must one be ordained to be a witnesse with us of the resurrection . and they appointed two , &c. and they prayed , &c. and they gave forth the lots ▪ &c. all businesses here were managed and carryed in an aristocraticall and presbyterian way , and all was done by a joynt consent and the common councell of them all . here wee finde none of the multitude of the people , though beleevers ; here were no women that gave forth their lots . neither doth the apostle peter say , men , mothers , and brethren ; or men , women , and brethren ; or men , brethren , and sisters ; but men and brethren . for howsoever in the foregoing verses it is said , that these ( meaning the apostles and elders ) all continued with one accord in prayer and supplication , with the women , and mary the mother of jesus , and with his brethren , by which they fitted themselves for the ministery after they should receive the holy ghost ; though i say , they joyned with them in those duties of humiliation and prayer , which any women may do , in the society and company of godly ministers : yet when they went about other acts of church government , as choosing of an apostle , then the apostles and elders onely by themselves , to whom the power of the keyes was given , ordered that businesse , and left the women to their private devotions , and their severall imployments : for in this action of giving forth their lots , there is no mention of the women . and it is manifest from the text it selfe , that this choosing of matthias was at another time , and without all doubt , upon a set day for this purpose ; for it is said verse . and in those dayes peter stood up in the middest of the disciples , and said men and brethren . here was onely disciples , men and brethren , and no sisters . till pope joans time , and our dayes , peters keyes never hung at any womans girdle ; and we heare not in scripture that they had any voyce in choosing of church ▪ officers , and admi ting of members into the church , or casting out of any , till these unhappy times ; an usurpation not beseeming that sex , as afterwards in its due place i hope to make appear . but this by the way . now to the matter in hand , i say it is apparent to any that will not shut their eyes , that all those , or most of them that were in peters company , and at that time met together , were capable of an apostleship , and such as were the most eminent of all christs followers , and such as were best instructed in christian religion , as having been bred up in the doctrine of saint iohn the baptist , and under the ministry of christ himselfe , the prophet of his church ; and therefore they were the teachers of the church and people , who were their flock which they all fed in common : and from thence it argueth , that the multitude of beleevers in ierusalem was not onely a distinct company from them , but that it was exceeding great and numerous , that had so many pastors and teachers over them : for if they had been but so small a company as is here mentioned , and that the whole church had consisted but of sixscore names , then the pastors exceed the number of the flocke ; which is not onely absurd to thinke , but against the evident truth of the holy scriptures , which relate unto us multitudes upon multitudes that were dayly converted by the ministery of john the baptist , and of christ and his apostles , and added unto the church before this their meeting . so that by this i have now said , it is most clear and evident , that all or most of these , were the most eminent ministers of the gospell , and the presbytery of the church . but in this , that our brethren do acknowledge , that this assembly here spake of were the church , it makes as much against them , and greatly for us : for it is manifest ▪ from the text , that they were the ministers and preachers of the gospell , and in that they give them the name and title of the church , it followeth that the representative body and presbytery is a church , and that to them onely belongs the power and authority of the keyes : according to that of our saviour in matth. ▪ , . tell it unto the church , &c. and whatsoever ye binde on earth shall be bound in heaven ; and whatsoever ye loose on earth shall be loosed in heaven . by which words , all authority is put into the true ministers hands ; so that they onely have the power and authority of ordaining pastors and presbyters among themselves ; as paul sufficiently declares in his epistles to timothy and titus : and that they have not onely the title of the church , but a charter and warrant also granted unto them of ruling and governing the church , and of ordaining church ▪ officers , and that by joynt and common consent among themselves , without the helpe and assistance of the people and congregations under them , which by god were never joyned in commission with them . and howsoever paul in the . of the corinthians , chap. . for the taking away the scandall in going to law before unbeleevers , gave them liberty to make choyce of somethat were least esteemed in the church , for the deciding of their controversies ; yet that did not authorize them to make choyce of all other church officers ; for he limits them to go no farther then to the choyce of such as are of least esteeme . and howsoever likewise , the apostles in the . of the acts , to free themselves from all impediments , that they might the better attend upon their ministeries , and that without interruption they might preach the gospell , gave them liberty to chuse their decons and deconesses : yet they prescribe the rule by which they shall chuse them , and keep the authority of ordaining them still in their own hands : looke you out among you , say they , men of honest report , full of the holy ghost , and wisedome , whom we may appoint over this businesse , and when they had chose such , saith the scripture , they put them before the apostles , and when they had prayed , they laid their hands on them . so that howsoever they gave unto them a liberty to chuse , yet it was with limitation , not an absolute liberty ; for if they had chose men that had not been of approved honesty , well gifted , and wise , and qualified as they appointed , it was arbitrary in the apostles to reject their choyce ; for they keep the power of ordination still in their own hands , and to them it did belong to ratifie their election ; so that the people had not the power of ordination then , nor have not to this day , no not of the meanest deacon or deaconesse , that belongs onely unto the presbytery , much lesse have they power of ordaining presbyters . indeed for the deciding of controversies and differences , they have a liberty given them of making choise of some petty men amongst them ▪ and that they may do without the presbytery ; but they have no power of ordination . neither did i ever yet read in the sacred scriptures that the people or congregation had any hand at all in choosing of ministers and presbyters , neither were they fit for that imployment ; for it is one thing to judge of mans externall carriage and manners , and another thing of his sufficiency for his indowments and abilities of learning , and that men of learning and knowledge onely can do , and the sons of the prophets ; and it is in speciall given in charge to the presbyters and ministers , as it is manifest in the epistles of paul to timothy and titus , tim. . . tit. . and they onely know how rightly to examine them , in the knowledge of the tongues and sciences , and such arts as are requisite , besides the knowledge of the holy scripture ; all which are little enough for the making of a minister compleat and fit for that sacred imployment . and all the primitive churches in the apostles times willingly submitted themselves to what the presbytery then did , and assented to their choyce , as in the . of the acts vers . . it appeareth . but i say , in that our brethren do acknowledge this company this hundred and twenty names , to be a church , and in that it is also sufficiently manifest , that they are considered in a distinct notion from the people , which also in the holy scriptures , when they are joyned with their ministers , are called a church ( as is frequently to be seen through the acts of the apostles ) and in that it doth abundantly appear , by what hath formerly been spoken , and will yet in the following discourse be farther elucidated , that there were many congregations and assemblies of beleevers in the church of ierusalem , and that they were all governed by the joynt consent and common councell of the apostles and presbyters , to whom the apostles themselves were subject ; who were sent this way and that way by their direction , and to whom they were to give an account of their ministery , as we see in divers places in the acts , and were ordered by them , what they should do , and also made their appeals unto the apostles and presbyters in any businesse of common concernment : i say , in all these respects , it is evident , that the church of ierusalem consisted of many congregations and assemblies , and was yet but one church , and that governed by a presbyterian government , and by a common councell of ministers , to whose order all the severall congregation were to submit themselves ; and therefore this their argument maketh much against them and greatly for us . and this shall suffice to have answered to this their first objection ; which , to speak the truth , is that that carrieth the most appearance of any argument they produce to prove their assertion and tenent : for all their other objections raised from the severall meetings of the apostles and people , and from the multitude comming to them about the ordaining of deacons , by which they would perswade the world , that the company of believers in the church of ierusalem was not so numerous at any time , but that they might all meete in one congregation , or in one place , to partake of in acts of worship ; they consist most of them in homonymies , and meere paralogismes , which indeed beseeme not the gravity of reverend men , and in the weighty matters of divinity , would be undecent in a sucking sophister ; and therefore are much more blameworthy in them , who by such fallacies labour to amuse the people , to the disturbance of the whole church and kingdome , and alienating the affections of brethren one from another . i shall briefly runne over them . acts . . where it is related , that the believers and new converts continued daily with one accord in the temple , and breaking bread from house to house . from these words the brethren conclude , that the multitude of believers was not so great ▪ but that they might all meete in one congregation , and in one place , to partake in all acts of worship ; for here in expresse words , the place where they met is specified , and it is said to be the temple . i appeale to the wisdome of any learned man , or but of a rationall christian , whether this be a candid or ingenuous way of arguing ; that because . christians that were newly converted might meet together in the temple of jerusalem , ergo , all that believed in jerusalem that were converted by iohn the baptist , and all that believed by christs ministery and miracles , and all that were converted by the apostles , and the seventy disciples before christs sufferings , and all that were after his resurrection converted for twenty years together , by the ministry of all the apostles , and all the other ministers of the gospell , they might yet all meete in any one place or congregation , to partake in all acts of worship , and to edification . i refer this , i say , to the consideration of any learned man , or any intelligible christian , whether this be an ingenuous way of arguing . i believe if one should argue against them after the same manner , they would laugh at him . if one should thus dispute ; within these seven years , all the independents continued daily with one accord in such a place , and they all met together in one congregation : ergo , there is but one congregation , and but one church still of indeperdents in london , and they all meet together in one congregation . would not the brethren make themselves as merry with such a way of disputing , as they have made others sad with their way of arguing ? yes doublesse . the truth is , their way of arguing is not to their owne honour , to speake but favourably of it , as will appeare . for should i grant unto them , that at that time this place of scripture speakes of , there had beene no more believers in ierusalem , but those hundred and twenty names specified in the first chapter of the acts , and these three thousand new converts ; and accord also unto them , that all these did meet together in on place , and in one congregation , and did partake in all the ordinances , which notwithstanding i cannot grant them , for divers reasons : for in the same place it is said , that although they continued daily in the temple , yet they brake bread from house to house ; that is to say , some of them did daily meet to hear the word in the temple , and then followed their severall imployments , and others in private , and they had the holy communion or sacrament in severall houses ; from which it is manifestly evident , that then when there were newly added to the church but three thousand believers , they had many and severall congregations and assemblies ; and without all doubt as the multitudes of believers increased , they were still distributed into more congregations : for it is said , they brake bread from house to house ; that is , they had their assemblies and meetings in severall houses and places , besides the temple ▪ and in those severall houses , they had not only the preaching of the word and prayer , but the administration of the sacrament , and communicated in all the ordinances ; which they could not do in the temple , as afterward will appeare : and all that i now say is evident from the . verse of the same chapter to the . but i say , should i silence my own reason , and suffer it to speake nothing ; and should i grantto our brethren , that there were but three thousand , and that these three thousand believers might all meet in one congregation , and partake in all the ordinances to edification : would it follow , that when ten thousand were added unto them , and twenty thousand more to them , and thirty thousand more to all these ; would any may think or believe , that ten thousand men can meete in one congregation to edifie , and to partake in all the ordinances , much lesse when there is so many thousands more added to them , that they could still meete in any one place or congregation ? i thinke no man that hath not abdicated his understanding will so conclude . so that all men may see , not onely the weaknesse of this argumentation , but the strength of truth : for this very weapon with which they had thought to have defended themselves , and wounded the truth , they wound themselves , and overthrow their own tenent ; as god willing , i shall more fully by and by make appear . but out of chap. . our brethren conceive they have a very strong and invincible argument : where it is related , that after ananias and saphira were miraculously taken away , for lying unto the spirit of god ; it is said , that great feare came upon all the church , and upon as many as heard these things . and by the hands of the apostles were many signes and wonders wrought among the people , and they were all with one accord in solomons porch . ergo , say , they , the number of believers in ierusalem , was not so great , but that they might all meet together in one congregation ; for the place where they did meet , is set downe , viz. in solomons porch : and it is further specified , that they were all with one accord in that place . this is their argument faithfully and truly set downe , and with the best advantage for their cause . but to speake the truth , this kinde of arguing hath no force in it ▪ neither doth it beseem grave men , to trifle thus , in the matters of god and religion . for should i grant unto them , that all the beleivers that then were in ierusalem , and had been converted by iohn the baptist , and by christ , and all his disciples , before the passion and sufferings of the lord iesus christ ; and the three thousand converted by the first miracle and sermon of peter , after they had received the gift of the holy ghost , and the five thousand after by the second miracle and sermon , and after the new additions of so many multitudes of believers both of men and women , by reason of the miracle wrought upon ananias and saphira his wife ; and the other miracles that the fifth chapter speaketh of ; should i say , grant that all these might yet have met in one place , and in any one congregation to communicate in all the ordinances , which all reason forbids me to yeild to ; will it follow , that when there were additions upon additions , and that of multitudes of believers , that they might still meet in any one congregation to edification , and have communicated in all acts of worship ? for in all reason we may conceive , had we no testimony out of the holy scripture to back it , that if eight thousand were converted besides multitudes both of men and women , with a few miracles and sermons : and if at the first preaching of the gospell after the resurrection there was such a great encrease , and such a multiplication of christians ; all understanding , i say , perswades , that in the space of twenty years , there will be innumerable multitudes added daily to the church , when the miraculous working of wonders with the same doctrine still continued ▪ and with all , the same reason will dictate to any man , that then the whole multitude of all those believers could not all meete together in one place , and in one congregation for edification , to communicate in all ordinances . so that any judicious man , without the help of any great schoole-learning , may perceive the invalidity and vanity of such argumentations . and truly were it not that they are brethren , and that i desire in the spirit of meeknesse to deale with them , i would have made it appear , that it is so poore a way of disputing , that it did not beseeme men of gravity , much lesse of learning ; and that there were many wayes to evade the dint of such reasoning , and to prove the nothingnesse of the argument , and that by the words of the text : the people there spake of , to be in solomons porch , are to be limited and confined within the number of those that were converted by the last miracle , and some other new miracles of the apostles , which they were then working in solomons porch ; for there is the place where the apostles and they were together ; and i doe acknowledge , that as many as were then , and at that time , in solomons porch with the apostles , were of one accord . but doth this with any rationall man conclude , that every believer in ierusalem , both men and women and all the christians & disciples in ierusalem were then together in solomons porch , and in one congregation ? i am confident that no wise man will thinke so ; for without all controversie there were then such multitudes of believers in the church of ierusalem , as neither many porches nor many temples could have contained their bodies , much lesse could they have all met in any one congregation to edifie . but i say i will not deale with brethren so rigidly as i might , and therefore wave many things that i might justly here utter . but grant it were so , that now in the beginning of the christian , church and if i may so speake in the infancy of it , that all the believers then in ierusalem might all meet together in one place ; doth it follow that they might ever so doe in succeeding times , when there was such infinite increase of christians daily added to the church ? all reason wil contradict that assertion . within this seven yeares , as all men know , one place and congregation would have contained all the independents ; but will one place now or ten containe them ? and there is no man as i conceive will deny , but that the apostles and those primitive ministers , had another manner of converting faculty then our brethen ; for the apostles as it is well known did not build upon others foundations ; yea , they took it as a disparagement unto them ; for so saint paul in the . of the romans v. . affirmeth . now our brethren they build upon others foundations , and gather the sheep , and them the good and the fat sheep , with good fleeces on their backs ; yea , the velvit-sheep , and the plush-sheepe , and the sattin and taffity-sheep , out of other sheepheards folds ; and while they seeme to gather churches , they scatter them , and the poorsheep . but i will proceed to the other argument out of the sixth of the acts , where it is related , that when the number of the disciples was multiplyed ( here we may take notice of multiplication ) there arose a murmuring of the greeks against the hebrews , because the widdows were neglected in the daily ministration . and the apostles called the multitude of the disciples unto them , and gave them liberty to choose their deacons , and it pleased the whole multitude , saith the scripture . from thence our brethren conclude , that all the beleevers in the church of jerusalem came here together to the apostles , and were then no more then could all meete in one congregation : as if our brethren should thus argue ; as the wheel-barrow goes rumble , rumble , even so is prelaticall episcopacy better then the presbyterian government . but to be serious : should i grant unto the brethren , that at this time , all the beleevers that were in the church of ierusalem , did then come together , and were all in one place , and might meet in one congregation ; doth it follow , when there was a dayly increase of more beleevers , and that of multitudes of them ( as this very chapter signifies ) that then also they might all meete together in one place or in one congregation in succeeding ages ? i suppose no man will think or believe so but i must confess , that i cannot grant unto them , that by the multitude of beleevers here spake of , is to be understood every individuall christian , or the greatest part of them , much lesse that all the whole body of them came together , and that for warrantable reason to the contrary . for the controversie and murmuring here spoken of , was not among all the disciples and beleevers in ierusalem , but onely between two nations of them , viz. between the greeks and the hebrews . now we are informed out of the second of the acts verse . that there were dwelling in ierusalem iews , devout men , out of every nation under heaven : for so in expresse words , it is said , of the which the greeks were but one nation , and the hebrews another . so that all the christians and beleevers of all the other nations , were of one minde , and in good accord among themselves , as the foregoing chapters tell , and were at peace one with another , so that there was no murmuring amongst them , nor no controversie , contention or variance , and they all continued quiet in their severall houses , and lived in love , and were none of that multitude here spoken of : so that of necessity , by the multitude in this place , we are to understand the greeks onely and the hebrews ; for so in expresse words it is specified : and this every rationall man can easily perceive . againe , by multitude here is to be understood not a confused company going in a tumultuous way , but a considerable number of rationall men of each differing and dissenting party , and such as were called and sent for by the apostles , as it is commonly seen in those that go by way of complaint to petition to any councell , they send a competent multitude of understanding and able men , to grace their cause and to mannage the businesse : and not every particular and individuall person , men and women to negotiate it , which could not be without mighty confusion , which was not in this multitude : and therefore by multitude and the whole multitude , we are to understand , that both those parties that came to negotiate this businesse , were well satisfied with the apostles order , and they obeyed it : but from hence if any man would infer and conclude , that every one of the beleeving hebrews , and every individuall beleeving greek , that was then in ierusalem , and that all the greek church and all the hebrew church , both men and women , not one person excepted were all in one place together before the apostles ; the whole world would judg , that this man thatshould thus argue , were very much crased in his brain : but much more would it argue a great imbecillity of wit and judgment in any one , to conclude , that all the beleevers in the church of ierusalem were there : and unlesse they can so conclude , the argument is nothing to the purpose , nor of any validity to evince and prove the assertion of our brethren . but if i should yeeld unto the brethren , these two things ▪ the first , that all the beleeving greeks and all the beleeving hebrews , none excepted , were all before the apostles in one place : yet still this will follow , that all the beleevers of every severall nation were not in this multitude and number : for they had nothing to do in the businesse , for they were no parties ; so that the argument is nothing to the purpose , but a meer fallacy to delude unstable soules , and to make them beleeve that bladders are lanthorns . secondly , should i grant unto the brethren , that by multitude here , and by the whole multitude , all the beleevers then in ierusalem , were to be understood , and that then they might all meet in one congregation : doth it therefore follow , that many years after , when there was dayly such additions of multitudes of beleevers , that they might all still meet together in one place , and in one congregation for all acts of worship , and to be edified ? i beleeve our brethren themselves the independents will not grant it ; yet they must grant it if they will stand to their principles . but from this murmuring between the greeks and the hebrews , i , with very good reason , can frame an argument to overthrow our brethrens tenent , and may from thence gather , that in the church of jerusalem there were many and severall congregations , where they had all acts of worship ; and that every severall nation had their severall congregations and severall assemblies , where they might heare the word of god in their own language and to edification , and communicate in all ordinances with comfort . for if there should arise a controversie in london , between the dutch and the french , about points of religion , or about any other matter of practice concerning religion ; and they should all apply themselves to the grave and learned assembly for the decision of it ; would not all men gather that there were two distinct congregations of them in the city ? so it may well be concluded against our brethren , that every severall nation of believers in ierusalem , had their severall congregations and assemblies apart , ( as well as the greeks and the hebrewes ) where they might partake in all ordinances to edification , and understand their ministers preaching to them in their owne language . as for my part , i verily beleeve it was so , and from warrantable reasons : and yet all these severall congregations made but one church , and were under one presbyterie : and for this my beliefe i shall give my reasons in the ensuing discourse . but had there beene but one nation in ierusalem , so many thousand believers as the scripture relates there was , could not all have met in one place , and in one congregation , as all reason will perswade . so that all the arguments of our brethren to the contrary , are but as so many squibs which onely make a noise , and then vanish in the ayre ; to say no more . and these are the most rationall objections that as yet i ever heard from them , to the which i have briefly given my severall answers , which i hope by gods assistance i shall ever be able to make good against them all . and now i will goe on to prove , that by the ministry of the apostles , and the divers miracles daily wrought by them , after they had received the gifts of the holy ghost , there were such additions of multitudes of believers to those that were converted by saint john the baptist , and our saviour and his disciples , before the death of john and the sufferings of our saviour , that they could not all meet at any one time and in one place or congregation , to partake in all ordinances ; no , nor in a few ; but were of necessity forced to be distributed into severall assemblies and congregations , and that before the persecution , under the persecution , and after the persecution . and for proving of what i lay downe , which is still but the first conclusion i undertooke to make good , i will begin with the first eight chapters of the acts , and then goe forward to the ensuing story of the same booke in order , to prove my assertion . in the , , , , and . chapters of the acts , it is related how the holy apostles imployed themselves in their several ministeries , after they had received the gifts of the holy ghost , & were indued with all power of working miracles , and had received the gifts also of tongues and languages ; and the effects also of their ministry , preaching , and miracles , are there set downe at large : and it is specified , that by meanes of that first miracle , when all the people of severall nations heard the apostles speak to them , every one in their severall tongues and languages ( who were very well knowne to bee galileans ) that they were amazed to heare the wonderfull works of god , and from their amazement it is said , they gave attention to the sermon of peter ; the sermon it selfe being there set downe , and the effect of it , which was , that when they had heard it , they were prickt in their heart , and said unto peter and the rest of the apostles , men and brethren , what shall we do ? then peter said unto them , repent and be baptized every one of you in the name of iesus christ , for the remission of sins ; and yee shall receive the gift of the holy ghost , &c. then they that gladly received his word were baptized : and the same day were added unto them about three thousand soules . and they continued stedfast in the apostles doctrine and fellowship , and in breaking of bread , and prayer ; and feare came upon every soule : and many signes and wonders were done by the apostles : and all that believed were together , and had all things common : and they continuing daily with one accord in the temple , and breaking bread from house to house , did eat their meat with gladnesse and singlenesse of heart , praysing god , and having favour with all the people . and the lord added to the church daily such as should be saved . here wee see , that by vertue of one miracle and sermon ( god working with them ) were added to the believers , that saint iohn the baptist , and christ and his disciples had converted , and such as were formerly baptized , three thousand more ; a great miracle : all which , with the many other that were converted afterward are called but one church . for it is expresly said , that the lord added to the church daily such as should be saved . we heard of the great multitudes , and of a world of such as beleeved in christ , before this miracle and sermon . and can any man in reason conceive , that all these could meet in any one place or congregation , to partake in all acts of worship ? but let us goe on . in the . and . chapter , by means of that miracle that was wrought upon the impotent man , who was knowne to all the people to have bin a cripple from his mothers wombe , and through the powerfull preaching of peter , who exhorted them to repent and to be converted , that their sinnes might be blotted out , when the time of refreshing should come from the presence of the lord , &c. it is said , that many which heard the word believed ; and the number of those new believers is there specified to be about five thousand men , which were also added unto the church , and joyned to all the former beleevers ; so that wee have here eight thousand new members added unto the church , in a very little time : and this was a greater miracle then the former . so that the prophesie in the . psalme , verse . was now fulfilled ; that in the day of christs power , his willing people from the wombe of the morning should be multiplied as the dew upon the earth . and which is not tobe passed by without due notice , it is supposed by the best interpreters , and the most orthodoxe writers , ( and there is good reason for it ) that these new converts were men , not women and children . and without doubt , these new believers endeavoured to convert their wives , children , servants , and neighbours : and there is good reason also why wee should be induced to beleeve , that truth , with such wonders and miracles annexed to it , should be as prevalent to convert women , children , servants , and neighbours , and whole families ; as errours and novelties , in these our dayes , are able to misleade those poore creatures , that are ever learning , and never come to knowledge ; and the which are carried about with every wind of doctrine , and beleeve every new-borne truth ( as they terme it ) and follow every new light , and every new-found way , though it tend to the confusion of the church and kingdome . it is said of that man of sin , that sonne of perdition , that hee shall come after the working of satan , with all power and signes and lying wonders , and with all deceiveablenesse and unrighteousnesse in them that perish , because they received not the love of the truth , that they might be saved , thess . . but to see people so deluded without miracles , is a miracle . so that those poore women that are carried about with every wind of doctrine , from that truth that was taught by christ and his apostles , and confirmed by so many miracles ; and those that doe and have mis-led them , have all of them a great deale to answer for . but this i speake by the way , conceiving that all those new converts would endeavour , as the good samaritan woman did after her conversion , not only to bring their wives , children , and families , but their neighbours also , and whole cities to the same faith . and i have that opinion also of all the women and people of that age , that they were as ready to imbrace the truth , as the women and people of this age and in these our times are to follow errors . but let us now see what effects the other miracles wrought upon the people that are related in the . c. as of ananias & saphira his wife , who for tempting the spirit of god , were both stricken downdead and gave up the ghost ; and the other miracles wrought by the apostles . it is said in vers . . that fear came upon all the church , and to as many as heard these things ( & that to the rest , viz. the scribes and pharisees , the maglinant party ) durst no man joyne himselfe ▪ and believers were added unto the lord , multitudes , both of men and women : here come in the good women now . and in verse . it is said , that the captaine , with the officers , brought the apostles without violence ( for they feared the people , least they should have stoned them . ) it will not be amisse briefly to take notice of the severall effects these miracles wrought . thefirst is , that great fear of offending god came on all the church , gods own people ; which notwithstanding of the many additions of believers is called still but one church . the second that none durst joyne themselves to the contrary party , the pharisaicall malignant crew . the third , that believers were added to the church , and that multitudes , no small companies both of men and women . here is a new increase , and that a great one . the fourth is , that the very captain and officers were awed and kept in feare , by reason of the multitude of believers : so that those that feared not god were afraid of his servants . by which it may be gathered , that the party of believers did ballance the number of the incredulous and pharisacall party , if not by far exceed them , and therefore by all probability , must needs be an innumerable company and a mighty multitude ; and such a number as could not all meet in any one place or congregation , to partake in all the ordinances . and to say nothing of the diversity of tongues and languages which were not given to the apostles to be uselesse and of no profit ; nor to speake any thing of the divers jewes that were then dwelling at jerusalem , devout men and women , out of every nation under heaven ; which notwithstanding may be a sufficient argument to prove , that they all had their severall meeting places , and their severall ministers to preach unto them in their severall languages , that they might be edified . i say , for the present to wave all this , let us take notice what is positively set down in the last verse of the fifth chapter , that is , that the apostles daily in the temple and in every house , ceased not to teach and preach jesus christ ; that is to say , they preached both publickly and privately , and the very places where they preached are set down , as in the temple , and in every house . so that of necessity , there must be severall congregations and assemblies of belivers in ierusalem , according to that in the . of the acts vers . the . where it said , that they continued daily with one accord in the temple , and breaking of bread from house to house , which by all interpreters is understood the administration of the lords supper : and that the severall assemblies and congregations were wont usually to meet in private houses , is frequently mentiond in the holy scriptures , as in the . of the romanes verse the . and in the . of the corinthians chap. . vers . . col. . . and saint paul in the . of the acts vers . . saith , that he kept back nothing that was profitable unto them , but taught them publikely and from house to house , so that they had their assemblies as well private as publicke , even in the church of ephesus , where they did partake in all acts of worship ; and in that church also they had many presbyters , and yet were but one church . but now i will passe on to the sixth chapter in the , , . and , verses it is said , that in those dayes , when the number of disciples was multiplyed , there arose a murmuring of the grecians against the hebrews , because their widdows were neglected in their dayly ministration . then the twelve called the multitude of the disciples unto them , and said , it is not reason that wee should leave the word of god and serve tables . wherefore brethren looke you out among you seven men of honest report , and full of the holy ghost and wisdome , whom we may appoint over this businesse . but we will give our selues contiunally to prayer and to the ministery of the word , vers . . and the word of god increased , and the number of the disciples multiplyed in jerusalem greatly , and a great company of the priests were obedient unto the faith . in the which words , we may take notice briefly of these observables . the first , of the cunning and policy of the devill , who when he cannot by all his wiles and stratagems assault the church without , then he labours to assaile it within , as here with civill discords and differences among brethren : and in other churches in all ages even in , and from the apostles times , by dissentions in opinions , by sects , schisms , factions , and heresies ; and by these his wiles and craft , he first bringeth in difference in opinion , and afterwards diversity of affection , and that among brethren ; and all this he doth , that in fine , he may bring ruine upon them all . and thus he began with the church of ierusalem , raising a controversie between the hebrews and the greeks , who complained that their widdows were neglected in the daily ministration ; as either that they were not made deaconesses , as the widdows of the hebrews were , or that there was not an equall distribution of the almes , according to the intention of the church , who sold their possessions and goods to that end , that they might be parted to all men , as every one should have need , acts . vers . , . chap. . v. . and this their supposition was the cause of that controversie . the second observable , is , to whom the differing and dissenting parties did apply themselves and appeal ; and that was to the presbytery or colleage of apostles , not to any one of them particularly , but to the twelve ; as in that difference at antioch , acts . paul and barnabas and certain other of the brethren in the church of antioch appealed to the apostles and presbyters , and in both those differences all the churches submitted themselves to the apostles order , and that willingly : and this example of the apostles , is the rule for ordering of all controversies that all the reformed churches set before them ; deciding all debates in religion by the word of god , and according to the president they have laid downe unto them , by the apostles and presbyters in ierusalem . here i say , the whole presbytery and colledge of the apostles determined the businesse ; neither do we reade , that the assemblies of the hebrews and greeks at ierusalem , or the church of antioch , pretended their own independent authority , though severall congregations , or challenged a power within themselves , of choosing their own officers , or determining of differences amongst themselves , or pleaded that they had authority within themselves , to make their own laws by which they would be orderd , or that they challenged any such priviledges unto themselves , but they all appealed unto the presbytery at ierusalem , as the supreamest ecclesiasticall court , and freely submitted themselves to their arbitrement , and to the order they set down , as the story specifieth . the third observable is , the imployment in which the apostles were all taken up , and the effect of it ; and their imployment is said to be continuing in prayer and the ministery , and preaching of the word ; and the effect of this their ministery was , that the word of god increased , and the number of the disciples multiplyed in jerusalem greatly , and a great company of the priests were obedient to the faith . by all which it is most apparent , that such multitudes being dayly added to the church , and where there was such variety of teachers , and so many apostles , and all of them taken up in preaching ; and where there was so many different nations , and such diversities of tongues and languages as was in the church of ierusalem , they could not all meet together at any one time , or in any one place to edification , and that they might all communicate in all the ordinances , but of necessity they must be distributed into severall congregations and assemblies , if they would avoyde confusion ; and all that i now speak is evident by the very light of nature and all reason ; and therefore it followeth , that there were many assemblyes and congregations in jerusalem , and yet all made but one church , and that that church was presbyterianly governed . but that i may make this truth more evidently yet appear , i will first out the former discourse frame severall arguments , and then go on to the ensuing history . and out of all these six chapters i thus argue . where there were eight thousand new converts , besides women and children , by vertue of some few miracles and sermons , after christs resurrection added to the church of ierusalem , and the society of beleevers , besides those that were convertedby john the baptist and christ and his apostles ministery , before his suffering ; and to the which also there were afterwards great multitudes of beleevers both of men and women , and a great company of the priests joyned ; in so much that they kept the very officers and souldiers in awe , and stru●k a feare and terrour into them : there they could not all meet together in any one place or congregation , to partake in all acts of worship , but of necessity must be distributed into divers assemblies and congregations . but in the church of jerusalem there were eight thousand new converts , besides women and children , by virtue of some few miracles and sermons after christs resurrection added to the church and society of beleevers , besides those that were converted by john the baptist , and christ and his apostles ministry , before his sufferings ; and to which also there were after wards great multitudes of beleevers both of men and women , and a great company of priests also joyned ; insomuch as they kept the very officers and souldiers in awe , and struck a fear and terrour into them . ergo , they could not all meet together in any one place or congregation , to partake in all acts of worship , but of necessity must be distributed into divers assemblyes and congregations if they would all be edified . for the major it is so evident , that i cannot beleeve that any rationall man will deny it : for who yet did ever see an assembly of above ten thousand people in any one place or congregation , that could partake in all the ordinances to edification ? yea , to affirme this , is to fight against common reason and dayly experience . for the minor , it is proved by the severall places above quoted , and therefore the conclusion doth also of necessity follow . this argument , is so well grounded upon the scripture of truth , and corroborated also with such solid reasons as it is a wonderfull thing , that there should bee any man now living in these dayes of light and knowledge that should be either so ignorant or erroneous as to gainsay it ; and yet learned master knollys in his moderate answer as he calleth it , pag. . and . replyeth and answereth to it , by denying the minor of my syllogisme for very slender reasons as his custome is after this manner : i will give you his owne words which are these . there is no mention ( saith he ) in any scripture quoted by the doctor of eight thousand new converts besides women and children . neither doth that scripture produced acts . . prove any such thing . for the reader may consider , that the number of them there mentioned are but five thousand ; and albeit the dr. make them up eight thousand , by saying those five thousand men were added to the church , and joyned to the former beleevers , pag. . yet there is a two-fold mistake in the doctors addition , to wit ; first , that some of the three thousand ( may be ) were women , & how then can the doctor say , there were eight thousand new converts besides women ? secondly , these five thousand , are only called men and not converts , not beleevers . for howbeit many of them hearing the word beleeved , yet it is not said , the five thousand men beleeved ; and the truth i● , the text well considered , only holds forth , that the number of men was wade up five thousand . these are master knollys owne expressions , and all that hee hath to say against this argument , with his confused reasons or rather triflings . what man but of ordinary capacity , that had but cursorily read over my arguments , would not have observed the truth so plaine and evidently laid downe in them ▪ and confirmed with such reasons , as hee would not onely have beene well satisfied therewith , but would have judged it either great blockishnesse in any and apparent ignorance to have yet doubted of it , or great temerity and contentiousnesse of spirit to have gainsayed such evident demonstration of verity ? and yet mr. knollys out of the sublimity of his learning , being a confident disputant , not onely confutes mee , but repels the very scripture it selfe , and resists the spirit of god , which is usually with him and his complices , and all out of the spirit of error and contention to maintaine their severall factions . so that it may be admired , that such men are not abandoned and abhorred of all people truly fearing god , especially , when they see their whole study and indeavour , is , to delude and seduce poore silly creatures . but i desire the reader here deliberately to weigh and consider what the man saith ; hee denyeth that there is any mention in any scripture quoted by mee , of eight thousand new converts , besides women and children , whereas in the second chapter of the acts which i cited , there is mention made of three thousand added to the church by the first miracle and sermon of the disciples , and this master knollys himselfe doth acknowledge , pag. . of his pamphlet . his words are these . to whom were added , viz. to all those that were converted before by johns and christs ministry about three thousand soules , &c. here hee confesseth there were three thousand soules added to the church ; neither is there any mention of women amongst them ; and in the fourth chapter hee likewise acknowledgeth , that the number mentioned there , is five thousand . his words are these . for the reader may consider , that the number of them there mentioned , are but five thousand . thus hee . now all the world knowes , that three thousand and five thousand are eight thousand , and the scriptures quoted by mee made mention of these eight thousand , what so ever m. knollys saith to the contrary . so that no man of understanding , can doubt of the truth of what i asserted . for that which is confirmed by the testimony of the holy scripture , were it single and by it selfe , ought by all christians to be beleeved ; but that which hath both the holy scripture , and learned master knollys his owne witnesse to confirme it , that hee cannot with any good reason deny , but that there was three thousand soules at the first miracle and sermon of the apostles after christs ascension added to the church , and five thousand after , both the holy scripture affirmeth , and master knollys acknowledgeth it : ergo , there were eight thousand new converts added unto the church at ierusalem : for these were distinct actions or effects of the ministry of the apostles , and produced at severall times , and upon severall occasions , from the miracles and preaching of the apostles : for otherwise they would not have been taken such notice of as such wonders , and have beene so distinctly set downe with all the severall circumstances both of time , place , and persons ; neither would there have beene such running and going , questioning and consulting about that busines , by the magistrates and officers , as there was , if some new and strange thing had not happend and falne out : for men doe not usually wonder at ordinary occurrences . now when the holy scripture relateth this new miracle in the . of the acts , as an unexpected thing and suddenly hapning & as a matter of great admiration & astonishment , yea of terrour to the enemies , from the curing of the criple , & from the preaching of peter & iohn , & asserteth withal , that many which heard the word , beleeved , & the number of the men was about . thousand , v. . it is apparently evident , that as this was a new act & distinct from the former : so that the conversion of these five thousand , was a new effect and distinct one from the former , and is of purpose set down by the holy ghost by it selfe severally , to be taken notice of as a matter of more admiration than the conversion of three thousand , by how much it was a greater work of the spirit of god , by another miracle and sermon , to convert five thousand , then three thousand . and without all controversie , it was thus recorded with all its circumstances for this very end , that it should for ever be taken notice of , as a distinct miracle and work of wonder from the former . for the holy ghost is very accurate in the relation of it , and very carefull that there should be no mistake in the whole businesse : for in expresse words and termes it is said , notwithstanding all the opposition that was made by the priests and by the captain of the temple , and the souldiers , to hinder the preaching of the word , and to smother this miracle , yet many of them that heard the word ( saith the scripture ) beleeved . and that there might yet be no mistake or fallacy in the story and narration , the very sum and accompt of those that were converted and beleeved by reason of this last miracle and sermon , is specified , particularized , and set down in these words , and the number of the men , ( viz. that beleeved , saith the scripture ) was about five thousand . so that the scripture it selfe sets down the number and calleth them men , and not women and children . and it is very safe alwayes to speak as the word of god teacheth us . so that to any intelligible christian , there can be no doubt or scruple any longer left about this point . for that which god himselfe hath dictated by his holy spirit and recorded in his holy word , we may not gainsay ; but god hath dictated by his holy spirit and recorded it in his holy word that the multitude that was converted and believed upon that new miracle and preaching of peter & iohn was about five thousand men ; ergo , it is not to be gainsaid but to be beleeved and received as an everlasting truth by all christians . for as i said before , this was a new effect or a new act and distinct and different from the former ; and therefore these five thousand are to be considered by themselves and apart . now five thousand and three thousand put and joyned together make up eight thousand , which were all added to the church , to all the former that were converted by the ministery of iohn the baptist , christ and his disciples in christs life time ; and therefore there is no mistake in my addition as mr. knollys fondly and childishly concludes : and his reasons by which he would prove my mistake , are as vaine and senselesse . for ( saith he ) some of the three thousand ( may be ) were women , and how can the doctor say there were eight thousand new converts besides women ? take notice i pray of the vanity of his expression ; some of the three thousand ( saith he ) may be were women : and it may be they were not , and it standeth with as good reason they were not , as any he can bring to prove they were , although i did not set it down as my own opinion , but said onely , that it was the judgement of many learned men , that all those eight thousand that were converted by those two miracles and sermons were men , and not women and children : and therefore mr knollys here commits a double errour : first , in making that my opinion and ascribing that to me which i onely then related as the judgement of others , and then left it in medio ; that is his first error ; his second is worse : for whereas the holy scripture saith , that there were three thousand soules added unto the church by the first miracle and sermon , and five thousand by the second , in the fourth of the acts , master knollys peremptorily affirmeth they were but five thousand in all , & so gives the spirit of god the lye ; who declares there were three thousand at one time , & five at another added to the church . but if there were but . thousand in all , as m. knollys asserteth , then by his own acknowledgement they were all men and not women ; and so then i had committed no error , neither can m. knollys convince me of an error if i had said it as my own opinion that al those that were converted by those two miracles , had been all men , and not women and children : for , for the five thousand , the word of god saith they were all men and not women , the words are these in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the number of men ( according to master knollys his owne interpretation ) was five thousand ; and if there were five thousand men , then not women . and wee find in the holy scripture that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is alwayes taken for men , as we may see it , matth. . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they that did eat were foure thousandmen , besides women and children . so that amongst these five thousand by the testimony of the holy scripture , and in the judgement of master knollys & by his owne interpretation they were all men and no women ; now then if all the whole number of beleevers that were converted by those two miracles and sermons mounted in all but to five thousand , as master knollys affirmeth they did not , and were all men as hee accordeth , to what purpose then doth hee rayse a new and needlesse cavill against mee , because i said that it was the opinion of many learned men that those that were converted by these two miracles and sermons were all men and not women and children : for i did not as i said before , relate it as my owne judgement , neither did i say there were no women amongst those eight thousand , but that it was the opinion of the learned , that they were all men only , and not women and children . but were i of as contentious a spirit as master knollys , and that it tended to edification , i could bring better reasons to prove they were men only and not women , then either he or any of his fraternity can produce to the contrary . but mr. knollys himself seemeth but faintly to assert that there were any of them women and children : for he saith , it may be some of the . thousand were women , & thus he trifles in his answer to my first argument , saying , it may be there were no more beleevers in ierusalem at the feast of pentecost but the hundred and twenty names . now all the learned know , that to say , it may bee there were some women , makes no reall conviction of a mistake , it is but a naked and groundlesse supposition of a mistake , especially when there may be many solid reasons produced to prove they were all men and no women and children . and therefore such kind of triflings are not sufferable in any that pretend to fear god : for vain janglings and needlesse contentions about words , is that that is condemned by the apostle in all ministers , in his epistles to timothy and titus , and it troubles me not a little , that i have to do with such vaine kind of creatures , whose cheese bable is about words . but notwithstanding i see a providence in it : for in this , the man shewes but his ignorance , and whiles he would perswade the reader , that he is very acute he shewes himselfe to be a very child in the art of disputation . there is an old saying , give some men rope enough and they will hang themselves . even so it is here with master knollys whiles he takes that liberty to himself to run out in his discourse he intangles himself on every side as by the sequell will appeare , as here . he sayd that there was no mention in any scripture quoted by me of eight thousand , and he denyed withall that the scripture doth prove any such thing : and asserted moreover that the whole number of all those converts amouted but to five thousand , and he said that all these were men and not women , and yet here he confutes himself ; i desire all therfore to take notice of the vanity of the man. he had confidently concluded there were but five thousand in all , and asserted that they were all men , and notwithstanding as it were in the same breath , he makes mention of three thousand more of another company amongst the which he sayth some of them might be women : so that by his own concession , here is two distinct numbers or companies , one consisting of . thousand and all men and no women , and another consisting of three thousand more , of which he makes a scruple saying that amongst them there might be some women : so that if the five thousand were all men , and there was yet another company of three thousand more besides , amongst which there might be some women , as master knollys saith , then this three thousand was a distinct company from the former : now three thousand amongst the which there might be some women , and five thousand all men , makes up full eight thousand , so that master knollys by his whibling againe and againe volens nolens confirmes my assertion that the full number of those converts by these two miracles & sermons was eight thousand , and for ought any thing can be said to the contrary , they were all men besides women and children ; and this is all he gaines by his fond caviling and contention to prove himselfe a very jangler , and one like that wicked servant , that condemns himself by his own mouth . and this shall suffice to have spake for proofe of the number viz : that there were eight thousand besides women and children . and now i come to his second reason , by which he labours to evince and prove they were not converts & beleevers , which i hope to make appeare to be not only groundlesse , but to be most impious and wicked , as giving the spirit of god the lye and indeede destructive to their own tenents and principles . his words are these . these five thousand ( saith he ) are onely called men , and not converts , not believers ; for howbeit , many of them hearing the word believed , yet it is not said the five thousand men beleeved . and the truth is , the text well considered , only holds forth that the number of men was made up five thousand . thus master knollys . for my owne particular , i stand astonished at the vanity , senslesnes and wickednesse of the man ; for his words are not only against the light of reason and the judgement of all the learned , and the very opinion of the independents themselves , who hold that they were all converts and beleeves , but they are contradictory to the spirit of god , giving the holy ghost the lye as i said before ; for the scripture saith notwithstanding all the resistance and opposition made by the enemies of the gospell to hinder the work of the ministry : and notwithstanding all the persecution that was raysed against them for this very end , i say notwithstanding all their indeavour , the holy ghhst saith , that many of them which heard the word believed , and the number of men was five thousand . here are two truths evidently laid downe contrary to master knollys his errors . the first is , that they are not only called men , but beleevers : for saith the scripture , they that heard the word believed . secondly , the number of those that believed , is there in terminis set downe to be five thousand , and the number of the men ( viz. that believed ) saith the text was five thousand ▪ so that from this testimony of scripture and from all my arguments deduced from thence , these two conclusions do follow evidently . the first , that master knollys is a very wicked man , that thus at pleasure can give the spirit of god the lye and oppose the truth it selfe upon all occasions . the second , that there were more believers in the church of ierusalem , then could possibly all meete in any one place and congregation to partake in all acts of worship , and that in its very infancy ; for here we read of eight thousand more cnoverts besids women and children ; for the scripture maketh mention of no women nor children newly added to all those that were converted by iohn the baptist , and by the ministry of christ and his disciples in christs life time , and all they were innumerable : for all jerusalem went out unto them and were baptised , besides the many other thousands that the scripture recordeth were daily added to these , all which i say could not possibly meete in one congregation to edification . and the truth of these conclusions i am most assured , will appeare so cleare in the judgement of all the learned as they wil gather that mr. knollys & his complices that thus sottishly oppose it , ought severely to be punished for these their wicked practices who for the upholding of their own errors and for their base lucre and gain & for worldly ends care not what they say or do to the disturbance of church & state , for the seducing of the poor people and hindring of the work of reformation so much to be desired . but before i passe on to master knoylls his other cavills , i shall desire the reader a little to consider what i have yet in this place to say to him . these five thousand ( saith he ) are called men , and not converts , not believers ; for howbeit many of them hearing the word believed , yet it is not said the five thousand men believed . and the truth is , the text well considered , only holds forth that the number of men was made up . thousand . from hence i gather if these words of his may be credited , that it may be a very well formed church after the new testament forme , ( for this church at ierusalem was such an one by the confession of all the independents ) although they be not all visible saints , but many of them unbeleevers , iewes and infidels , and be not true converts ; and that for the moulding up of a true church after the new testament forme , it is not absolutely necessary that they should be all visible saints ; for here master knollys says they were mixt good and bad together , it is not said saith he the five thousand men believed and yet they were all members : so that by his doctrine some of them were unbelievers , and notwithstanding they were all moulded up into a church body : so that they were not all visible saints , and yet the true saints and believers made no separation from the other : but they all continued together in church fellowship both saints and infidels and communicated in all ordinances . now whether or no master knollys by this doctrine of his doth not fight against the opinion of all his brethren , and utterly overthrow all the new fabricke of independency , i leave it not onely to the judgement of the learned of the congregationall way ( if there be any such ) but to the censure of the seven new churches of which he is one of the pastours , and an other saint diotrephes , who if they do not punish him for this his grollery , i will say they deserve censure and punishment themselves . but this is not all i have here to say to mr knollys ; i have this also to adde , that if any credit may be given to his words , there will then be no certainty in any thing the scripture relateth unto us . for he saith , that those five thousand that were added to the church are called men , and not converts and beleevers ; and howbeit many of them believed , yet it is not said the five thousand believed . so that if he may be credited , all that the holy scripture hath related unto us concerning the conversion of these men is a meere fable : for the scripture saith they believed , and he affirmeth the contrary , and sayth they were only called men and not converts not believers . whether this fellow therefore ought not to be cast out of the seven churches , and out of all the churches of the world for this his wickednesse and temerity , i leave it to the judgement of all the learned , either dependents or independents . and so i will passe to his other good stuffe which in its due place you shall meete with . but in the meane time out of all the above quoted places of scripture , i thus farther argue . where there was almost an hundred preachers and ministers , besides the twelve apostles , and all these continually taken up in prayer and preaching , and could not leave their ministry to serve tables : and where there was such a company of believers and people as did imploy them all ; there of necessity they must be distributed into dive●se congregations and assemblies , if they would all be edified and avoyd confusion , and partake in all ordinances . but in the church of jerusalem there was almost an hundred preachers and ministers , besides the twelve apostles ; and all these were continually taken up in prayer and preaching and could not leave their ministry to serve tables : and where there was such a company of believers and people as did employ them all , there of necessity they must be distributed into diverse congregations and assemblies , if they would all be edified , and avoyd confusion and partake in all ordinances . for the major , very reason and the common light of understanding , without any reluctation will assent unto it . and for the minor , it is manifest from chapter the . ver . . . and from chapter the sixt ver . the and . and chapter the . ver . . so that the conclusion is undenyable . but out of all the former places i thus farther argue . where there were people of al nations under the heavens , and them in some multitudes , and most of them believers and devout men and women which waited upon the ordinances and had a desire daily to heare the word ; there of necessity they must be distributed into divers and sundry congregations and assemblies , and have such to preach unto them severally in their owne language ; or else they could not partake in all acts of worship to edification . but in the church of jerusalem there were people of all nations under the heavens , and them in some multitudes , and most of them believers and devout men and women , that waited upon the ordinances , and had a desire dayly to heare the word . ergo , of necessity they must be distributed into divers congregations and assemblies , and have such to preach unto them severally in their owne language , or else they could not partake in all acts of worship to edification . for the major , no reason can gainsay it , for the apostles and the other ministers imployed all those gifts of the holy ghost , and those divers languages which they had received for the edification of the church , to the utmost , and did improve all opportunities for the converting of the people committed unto their charge , and for the further building of them up in their holy faith , which was their calling and imployment : and this they could not have done , unlesse they taught those nations in their severall languages ; and that they could not do without confusion , unlesse they were distributed in severall assemblies , where they might distinctly heare their own languages . for otherwise , as saint paul saith in the cor. . . if men should speak to the people with unknown tongues , if the unlearned , saith he , come in and unbelievers , will they not say that they are all mad ? and therefore tongues are given for a signe , not to them that believe , but to them that believe not . now they were devout men in ierusalem and believers ; and therefore the apostles and ministers were to speake to them severally in their own languages : and for that purpose god gave them those tongues , and that diversity of languages , that those that were believers might be more edified , and that the unbelievers and unlearned , & such as belonged unto gods election , might be convinced and judged of all ; and that the secrets of their hearts might be manifested , that so falling down upon their face they might worship god , and report that god was in them of a truth , as the apostle there saith . so that i say for the major , no reasonable creature will call it in question . and for the major , it is manifest out of the chap. . vers . . &c. and in chap. . vers . . and vers . . . and for the conclusion , that from the premises doth also ensue . againe , i thus further argue out of the former chapters . that which the holy scripture in expresse words and in diverse places hath declared unto us that every christian is bound to believe : but the scripture in expresse words and in diverse places hath declared unto us , that there were diverse assemblies and congregations of believers in the church of jerusalem , and that the apostles and all the believers in jerusalem , did continue daily with one accord in the temple ; and that they brake bread from house to house , and that daily in the temple , and in every house , they ceased not to teach and preach iesus christ . ergo , there was diverse congregations and severall assemblies of believers in the church of jerusalem , where they did daily partake in all the ordinances , and enjoyed all acts of worship . for the major , no christian can deny it . for the minor , it is manifest from verse of the chapter , and chap. . vers . . and vers . . and chap. . vers . , . and many more places that might be produced . and in those places it is not onely said they preached in every house , but that they brake bread from house to house ; by which expression all writers interpret , the holy communion , and partaking of the lords supper : and if it should not so be understood , we never can reade that any christians in ierusalem besides the apostles , ever enjoyed all acts of worship , especially those that are peculiar to church communion . it is related often that they preached the word daily in the temple , which was common to iewes and christians ( though no jewish worship ) as all men acknowledge . and by evident arguments it may be proved , that they never administred the sacraments in the temple , those discriminating and distinguishing ordinances of the christian church ; as all the most orthodox interpreters gather from the ensuing words , where it is said , they continued daily with one accord in the temple ; but when they speake of the administration of the lords supper , it is expressed in these words , and breaking of bread from house to house , which is interpreted by all divines , of sacramentall bread ; which phrase and manner of speaking is usually so expounded by all the learned , upon acts the . vers . the . and our brethren do not deny this . and it is well known , that the primitive christians had their meetings and assemblies in private houses , as by the many places is manifest , which i cited but a little before . besides , the sacrament of breaking bread is no temple-ordinance ; and therefore could not be adminis●●ed in the temple with the safety of the christians and believers : for if they were so highly displeased with the apostles , for preaching iesus and the resurrection , in the temple , as it appeareth acts . . they would not have suffered them to have administred the sacraments there . and if paul was so assaulted , acts . . for being but supposed to have brought greeks into the temple , what would these men have done , if one should have brought in a new ordinance , and a new worship and service ; and that so contrary to their legall rights ? surely the iewes would never have suffered it , neither do the brethren contend for this . now it is well known that in the primitive church , if not every day , yet every first day of the week at least , they met together to break bread ; that is to receive the holy sacrament , which was never without preaching , as we see in acts . . and in the places above quoted : in which it is said , they dayly brake bread together , and that in severall and particular houses ; and that of necessity must be ; for a few houses could not have held so many thousands , as all reason will dictate : and if they were or could be contained under one roof , yet they must be forced to be in diverse and severall chambers or roomes . so that what is done and spoke in the one , the other knowes nothing of it , so that they are still severall congregations : as under the roofe of pauls there are diverse meeting ▪ places where men may partake in all ordinances , and they are called severall churches ; and they that meet there several congregations , though under one roof : for the distinction of the places under one covert , makes alwayes a distinct assembly , as it is dayly seen in the severall committees at westminster ; where every committee of both houses have their severall roomes and equall authority , and are yet all but one parliament , though distributed into so many severall assemblyes . so here , they had severall assemblies , and that in severall houses , as is declared : and reason it selfe , without any testimony of holy scripture , will perswade this : for the apostles they all preached , and that dayly ; and they must have severall roomes to preach in , to avoyde confusion : for all things in the church must be done in order , and they must have severall auditories or assemblies , or else they should preach to the walls : so that if the apostles would all preach ; and the people all heare , of necessity they must be distributed into severall congregations and assemblyes , to avoyde disorder ; and that there were severall congregations and severall assemblies , the places above specified do declare and tell us . so that there is no man that resolves not to oppose all truth that is contrary to his received opinion , but may evidently perceive that there were many congregations and assemblies in the church of ierusalem , and yet they all made but one church , and were govern'd by one presbytery ; as the many committees in both houses are in divers roomes , and make divers assemblies , and have equall power and authority among themselves ; and yet they all make but one parliament ; and all those severall committees are govern'd by the joynt consent of the great civill presbytery of the kingdome , which is all the parliament , and all this without confusion , yea , with most excellent order and decency . this is the last argument i produced out of the above cited scriptures to prove that there were many assemblies of beleevers in the church of ierusalem before the persecution : and concerning this argument mr knollys before he comes to answer it , makes a little sucking preamble . his words are these . but the doctor ( saith he ) hath one argument which is more to the purpose then all the other , which i desire the reader seriously to consider : page . thus he . his answer to this argument is as followeth , i will set down all his own words , which are these . now i desire the reader to consider how the doctor proves his minor , which he saith it manifest from acts . . and chapter the . . . and chapter . . . and many more places that might be produoed . page , , . in all which discourse , the doctor gives you nothing but his own suppositions and conclusions , for the proofe of his minor proposition , which is his manner of discoursing through his booke . this argument ( saith he ) i answer ; first by denying the assumption or minor proposition , and the reason of my denying it is , because the scriptures produced by the doctor , do not in expresse words declare , that there were divers assemblies and congregations of beleevers in the church of jerusalem . the scriptures quoted do in expresse words declare the contrary to what the doctor would prove . for acts the . verse . . all that beleeved were together , and they continued with one accord in the temple . and acts the . , . it is expresly said , that all the people can together to them , in the porch which is called solomons . acts the . . and they were all with one accord in solomons porch . so that these scriptures produced by the doctor to prove that there were divers assemblyes and congregations of beleevers in the church of jerusalem , who met together in severall places at one and the same time , upon the first day of the weeke where they did partake in all ordinances , do expresly prove the contrary , to wit , that the apostles ▪ and all the beleevers in the church of jerusalem met together with one accord in one place , to wit in the temple and in solomons porch , and brake bread from house to house , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulas domos , and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie day by day , and they continued stedfast the apostles doctrine , and fellowship , and in breaking of bread and in prayers , and all that beleeved ●●re together : acts the . v. , , . yea the doctor himselfe saith in his minor proposition , the latter part of it , that the apostles and all the beleevers in jerusalem did continue dayly with one accord in the temple , and that they brake from house to house ; and this shall suffice for refutation of what the doctor hath written touching the first proposition . thus profound mr knollys confutes my arguments . i have set down all his words at large : and as he earnestly desired the reader seriously to consider my argument ; so i in like manner intreat him that he would but looke back upon it and advisedly weight whether there be nothing either in that or any other of my arguments and in all my discourse , but my own suppositions and conclusions for proofe of what i say , as he affirmeth , and whether i have not both scripture and reason for what i say through my whole book ; and if he shall upon mature examination perceive that i have good authority for what i say , then let him judg whether or no m. knollys & all his complices that thus upon all occasions traduce me , bee not a generation of the accusers of the brethren , and whether both mr knollys and all his confederats be not a company of calumniators & raylors , and lyers rather then saints . for i bless god i have both scripture and sound reason for all that i say , and i speak it here in the presence of the great god , that if i had ever seen the least ground of truth , in all the scripture of truth , for what they of the congregationall way hold about their church , i would rather have suffered any misery in the world then ever have opened my mouth against their way , much lesse have written against it ; but finding it not only a novell opinion , but hereticall & indeed the very sourse of all heresies and errors , and of dangerous consequence , and such an one that if it be not speedily looked unto , will not onely bring down the plagues and judgements of god upon the nation , and overthrow all the christian religion and all power of godlynesse , but all government in church and state through city and country and bring a miserable desolation and utter ruine upon the kingdoms , which god of his infinite mercy and goodnesse prevent . and the consideration of all these things , in the presence of god i say it again , and no other , put me upon this imployment to oppose the error of the wayes of all the independents and sectaries , and in this course i am now in , by the grace of god and his blessed assistance i will persevere in with all my endeavours to the last period of my dayes . and now i come to reply to what mr knollys hath here set down by way of answer , and although i have formerly given an answer to all the fond cavills of the independents concerning their severall meetings together in the temple and in solomons porch , which the reader i am confident will say is satisfactory enough to any that know what reason is , yet here again for master knollys farther satisfaction , if he will with any thing be satisfied , i answer as followeth to what he childishly bables against this argument of mine . this argument of the doctors ( saith he ) i answer first by denying the assumption , &c. one would have expected that when master knollys began with this word first , which amongst learned and rationall men in disputing , it being a word of relation , hath ever reference to some second answer at lest if not a third and fourth ; that he had had some second and third reserve of reasons at least to have fallen upon my argument with , this i say all wise men would have imagined . and yet there followes neither a second , third or fourth answer . but howsoever he may speak nonsense by his calling , and by vertue of his independency , i will take no advantage against him for that : i will examine onely the futility of his denyall which he calls a reason , which indeede is a meer contradiction not only of himselfe , but of the holy scripture and is a giving of the spirit of god the lye as at other times , as will forth with appear , for whereas he saith that the scriptures produced by me do not in expresse words declare , that there were divers assemblies and congregations of beleevers in the church of jerusalem ; and that the scriptures quoted do in expresse termes declare the contrary , it is most abominably false , and that by his own confession , as we shall by and by see . for should i grant unto master knollys which i cannot do for many reasons set down in my foregoing discourse , that when there were but three thousand converted and added to the church , that they might then all meet together in any one place or congregation to partake in all ordinances , and that when there were five thousand more added to them , they might still likewise all meet together , either in the temple or in solomons porch to hear the word : i say should i to gratifie master knollys grant him all this ; yet it will not follow , that when there were dayly new additions upon additions of other converts and beleevers , and that of many thousands , that then they could still doe the same . but i cannot grant all this , for it would be against all reason , and contrary to daily experience , which tels us , that eight thousand men cannot meet in any one congregation to partake in all acts of worship to edification . yea , if i should grant this to master knollys , both hee himselfe and all his fraternity would laugh at mee , & all learned men would conclude that i were indeed a mad man , as my brother burton speakes of mee ; for it is most certaine , that all the beleevers and converts in the church of ierusalem did never all together partake in all ordinances , and in all acts of worship , either in the temple , or in solomons porch : for wee never reade that they either baptized or brake bread in either of them : neither would the magistrate have ever indured , or suffered it , and yet both these were the discriminating , and sealing ordinances , by which all christians were distinguished from jewes and gentiles , and all vnbeleevers , and it is well knowne that there was no room in any private house that could containe such a multitude to partake in all ordinances to edification ( and this my brother burton accordeth to , saying in expresse words , that there was no roome or place large enough ( to containe them all ) and the very scripture also is cleare in this point in many places . yea , master knollys assenteth to this , though hee takes no notice of what hee sayes at any time . but because hee perhaps will beleeve himself rather then me , and because also his followers and schollers will give credit to his words , rather then to any reasons produced by mee , let them i pray heare what hee saith . the apostles and all the beleevers in the church of jerusalem ( saith hee ) met together , with one accord , in one place , to wit the temple , and in solomons porch , and brake bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulas domos , and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie , day by day , and they continued stedfastly in the apostles doctrine , and fellowship , and in breaking of bread , and in prayer , &c. these are master knollys his owne words . from the which all learned men may easily perceive the force of truth , and the weaknesse and feeblenesse of errour : for whiles the man labours , to enervate my argument , he contradicteth himselfe , and the holy scriptures , and overthrowes his owne principles , and confirmes my opinion ; for by his owne words it is evident there were many congregations and assemblies of beleevers in ierusalem which hee stifly denyed . for ( saith hee ) the apostles and all the beleevers in the church of jerusalem met together with one accord in one place , to wit , the temple , and in solomons porch , and brake bread from house to house . i desire the reader to take notice of his expression , and see if there be not only a flat contradiction of himselfe , but a full confirmation of what my argument proveth , viz. that there were many congregations of beleevers in the church at jerusalem , which hee peremptorily denyed . for saith hee , they met together day by day in the temple , that is one place , and in solomons porch , that is an other place , and they brake bread from house to house , that is in innumerable places more ; so that for one place we have many assigned by him ; for they communicated in all those houses , in all acts of worship ; for they never brake bread or baptized but they had the word also preached ; for the word and sacraments were to goe together , so that where the one was , there was the other , and they neither baptized nor brake bread in the temple ; and a few houses could not containe such a multitude of people : and therefore sayes master knollys , they brake bread from house to house , and that daily , or day by day ; now wee know that they in those dayes brake bread alwayes in the evening , so that about one and the same time there was every day , or at least every first day of the weeke innumerable congregations and severall assemblies , and that at one time in every house at ierusalem ; and all this i learne from master knollys , which saith , that they brake bread daily from house to house , that is they had severall congregations in severall houses : ergo , if master knollys be worthy of credit , or if any beliefe may be given to his words , there were many if not innumerable congregations of beleevers every day in ierusalem , and so hee confirmes my first proposition which hee hath taken so much paines to confute , and declares unto the whole world that hee is a man void of all reason and honesty ; and truly if such a worthlesse fellow had his due deserts for his seducing of the poore people , hee ought severely to be dealt with ; and this might suffice to have answered to master knollys , but there yet remaines one whibling cavill made by him to be answered unto , who learnedly distinguisheth betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is betweene house and house , and houses by houses , and would perswade the world that there were some great mysterie , or at least some vast difference , betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house by house , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses by houses ; vvhereas indeed if vvee consult vvith the originall and with all interpreters and translations , wee shall find that they are all one , and that they translate the word in the singular number after the same manner , and with the same expressions , or with words equivalent unto them that they do the plurall , making no difference betweene them ; and although i never doubted , but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house by house , or in every house , was the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , houses by houses , or in all houses ; for so they may be translated if wee stand rigidly upon the word , though the sense and meaning be the same as we shall see by & by : but i say though i never made any scruple about the translation since i had acquaintance with the original , yet for farther satisfaction i have consulted with all the interpretations and translations , both in the latin , french , italian , spanish , dutch , english that i could meet with , and i find them all agreeing in this , that they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall after one and the same manner , and with the same expressions , and in the same words many times , or in language intimating as much , as they that render and translate the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per domos , translate the singular likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ira domos , rendering the word both in the singular and the plurall , alwayes in the number of multitude : and they that translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular domatim translate the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim likewise , as they that will consult with all the latine translations upon the second of the acts , and the . verse , and the . of the acts , and the . verse , where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the singular number may see ; again if they will turne but to the . chapter of the acts , and the . verse , there they shall find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall translated after the same manner the singular is by all the latine interpreters , that is as they did render and translate the word in the singular , so they translate it in the plurall , making no difference in their significations but taking them as all one : and so in our english translation , acts the . v. . there they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house , and in the . chapter , verse the . they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular in every house , and in the twentieth of the acts , and the twentieth verse , where the word is in the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they render it there from house to house , as they did in the singular , never making any difference between the singular and the plurall ; and so the italian renders the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fift of the acts , vers . ● . per le case , and in the . of the acts , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural , he translates it likewise per le case , making no difference between the singular & the plurall as the holy ghost doth not , and the same i might shew out of all the interpretations . now it is well knowne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke when it is joyned with the accusative case , it often , if not ever signifies in or through , and being joyned with a word of the singular number , it signifies as much as if it were joyned with the plurall , as wee may see it in the . of luke , vers . the . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred through every citie . hee went ( saith the interpretation ) through every citie preaching , or hee preached in every citie , or in all cities , or through all cities ; and so in the . of titus , where saint paul saith , that hee left titus in crete that hee should ordaine elders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is translated in english in every citie , and by master knollys himselfe oppidatim citie by citie , which is as much as in every citie , or in all cities , or through all the cities of crete , and in the fourteenth of the acts , verse . it is said when they had ordained them elders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 master knollys himselfe translates the singular there per singulas ecclesias , in every church , that is to say in all or through all churches ; these are his own words , as you may see it in the third page of his wise pamphlet . so that when it makes for his turne hee can make no difference betweene the singular and the plurall ; yea hee translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim , that is house by house , which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as houses by houses , and per singulas domas , for hee that saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man by man , sayes as much as men by men ; and therefore hee playes the iugler , and cheate thus to cloud , the light , that he may put off his base wares the better , and to darken the truth with his trifling about words , & al this to shew to the people that hee hath some skill in the greeke and latine , because hee can write the words out of the text , which every schoole boy can doe . but i pray see how the poore creature troubles himselfe in beating the ayre ; hee saith it is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim , they brake bread from house to house , but it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulas domos , that is to say they did not breake bread in all houses , or through all the houses ; ergo , there were not many congregations in ierusalem , which is a meere wickednesse in him to trifle thus : for hee himselfe a little before translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulat ecclesias , and here hee would make a great difference betweene the singular and the plurall : when notwithstanding in the originall there is none : for in the twentieth of the acts , v. . there the holy ghost saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall , which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but if master knollis interpretation be good , that when the word is used in the plurall , it signifies many congregations and assemblies , then in the church of ephesus by his owne confession there were many congregations , and yet they all made but one church within that precinct ; and doubtlesse so it was in ierusalem , there were many congregations there , and yet they all made but one church : and the truth is so evident , that master knollys his owne interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular will carry it : for hee translates it domatim , house by house . now i appeale to any intelligible man , that knowes but the english tongue , or any other language , where civility dwels , and barbarism is banished ; whether or no , when the magistrate sends messengers or officers to search for any delinquents , and gives them in charge to search through such a street house by house , i demand i say , whether the messengers by this their warrant are not in joyned to search every house in that street , & whether house by house be not to be understood every house and all the houses in that street : and when the officers returne againe to the magistrate , & relate unto him that according to his command & order they have diligently searched house by house through the street , doe they not i pray in this acknowledge that they have searched every house in that street yea all the houses ? all men that know any thing in reason , know , that house by house , in every street , or in every citie , is as much as all houses in that street , and in all houses in that citie . now when the word of god sayes , acts . that the christians in jerusalem and beleevers brake bread from house to house , and when in the . of the acts , v. . it is recorded , that the apostles daily in the temple , and in every house , or from house to house , or house by house ( as mr. knollys would have it ) ceased not to teach and preach iesus christ ▪ it is manifestly apparent that in every of those houses and in all those houses they had an assembly or congregation of beleevers , and for ought any thing can be said to the contrary , there might be as many congregations then in ierusalem as they had ministers and pastors there which were in abundance : for none but the ministers might administer the sacrament of baptisme and the lords supper : the apostles and the ministers of the gospell only had the charge to feed christs sheep and lambes , so that the sheep and lambes were not to feede their pastor ? now all the people under them were either sheepe or lambs , and they were not to intermedle in those holy ordinances to administer them , though they might receive them from them ; and therefore what the holy word of god relateth to us , that we are bound to believe : but the holy word of god relates unto us that in ierusalem , and that in the very infancy of the church , they had congregations and assemblies every day in many severall houses at one time ; yea in every house . ergo , there were many assemblies and congregations of believers in the church at ierusalem , and that in the very infancy of it : and this master knollys doth acknowledge ; for he confesseth they had their meetings day by day , and house by house , that is to say every day and in every house they had their congregations in ierusalem , and so he is constrained to confesse that which he had so often and peremptorily denied : but such is the force , power , and efficacy of truth as it will breake out of the mouth of the enemie and fly in their faces : for master knollys doth confesse , that besides their meetings in the temple and in solomons porch , and that daily , they had their meetings also house by house domatim , so that their meetings and congregations in jerusalem were numberlesse , if they were from house to house . but if neither the scripture , nor his owne confession , can convince his error , at least let his owne words take some place with him who in the . pag. of his learned answer hath these expressions . some godly and learned men of approved gifts came to sojourne in this city , and preached the word both publickly and from house to house , and daily in the temples , and in every house they ceased not to teach and preach iesus christ , and some of them have dwelt in their owne houses and received all that came unto them &c. thus mr knollys speaks , and for proof of what he saith he quotes the very places of scriptures in the margent of his booke that i produced as act. . ver . . acts the . . acts . vers . . where from house to house and in in every house in his dialect is all one , which it was not when i quoted it out of the word of god. and very reason and common experience teaches all men that wheresoever the independents have their meeting houses they have a church or congregation there ; and as many meeting houses as they have , so many churches ordinatly they have , witnesse toleration-streete , which they call the holy streete i meane coleman-streete , which an independent one day meeting me passing through it , tould me was the saints streete , and that their were more precious churches in that street then in all england besides , and he did confidently believe it . and i was no sooner passed from him , but turning on the right hand i saw many of the independents going into the nags-head a taverne a little above coleman-streete ; there they call their parliament , and make committees and chayre-men , for preparing of businesses for the great councell , and for the advising of them what to do , and there they order how they will deale with the presbyterians ; and this is one of their meeting houses also whither the saints resort upon all occasions to consult together about the affairs of the church & state , and that is the holy drinking schoole of the saints , for they say , they are all saints , and to the pure all things are pure ; and therefore they must have a pure drinking schoole . but passing from toleration-streete and leaving their drinking schoole and they together : let us consider their practices and what master knollys saith , who tells us that some godly and learned men of approved gifts came to sojourne in this city and preached the word of god both publickly and from house to house , and daily in the temples and in every house , they cease not to teach and preach jesus christ . i demande of any of the independents now , whether or no , wheresoever any of those gifted men preach , they have not a congregation to preach to ; and whether or no wheresoever any of them hath a gatherd church ( as they call it ) he hath not there ●n his meeting house a congregation and assembly , and whether or no wheresoever they have preaching of the word and breaking of bread amongst them they have not a church or congregation there ? i am confident they will none of them deny it : yea they will acknowledge that in as many places as the word of god is preached amongst them , and the sacraments administred , that in all those they have a severall church , congregation , and assembly & this very reason will dictate unto any man. and therefore if in this city there be many congregations and assemblies in all those places where they preach publikely , and from house to house , and in every house ; not onely because mr knollys saith it , but because every mans reason will convince him of it : after the same manner every man will conclude , that in the church of ierusalem there was many congregations and assemblies ; for the scripture relates , that the word of god was preached publikely in the temple and in solomons porch , and that the saints brake bread from house to house , and that the apostles ceased not to teach and preach iesus christ in every house ; and therefore all christians are bound to beleeve this because the mouth of the lord hath spoke it , yea and it is acknowledged by master knollys ; from all which it doth now evidently appear to all the world , that there were many congregations and assemblyes of beleevers in the church of ierusalem , which mr knollys notwithstanding doth wickedly deny , affirming there were no more beleevers in ierusalem , then could all meet in any one place , and so he not onely contradicts himselfe and fights against the very light of reason , but which is more he gives the spirit of god the lye , and therefore he ought by all those of the seven churches to be severely dealt with as a wicked impostor and deceiver and ought indeeed to be thrown out of all their congregations as a jugler and a false prophet . having thus evidently proved that there were many congregations in the church of jerusalem , before the persecution : i will by gods assistance make good that there were also many assemblyes under the persecution , and after the persecution ; and this i do the rather undertake , because some of the brethren have said that howsoever it could be proved that before the persecution there were many severall assemblies : yet by reason of the dispersion of the beleevers , the church of ierusalem was so wasted and scattered that there were no more left then could all meet in one congregation . and were it so , that after the scattering of the beleevers and christians in ierusalem , it could never be evinced and made good that there were more then could meet together in one place : yet all this were nothing for the enervating of the argument : for we must ever look upon the first constitution and government of the church , and what it was originally and by divine constitution , and not what it was accidentally and through persecution and oppression and by the violence of men : for governments of churches are often changed from their primordiall state through many casualties as it happened often in the church of the jewes : and therefore in all reformations things are to be reduced to the first rule and originall pattern : and we are not to look upon them as by occasion they vary and change through the injury of the times . and therefore if we look into the church of ierusalem as she was in her youth and in her most flourishing age , we shall finde her consisting of divers congregations and many assemblies , and all them governed by a common councell and joynt consent of a presbytery , which must be the patterne of all church government to the end of the world , if wee will in our reformation conforme our selves to gods ordinance and to the first constitution . but because i say they think it so difficult a thing to prove many congregations in jerusalem after the persecution , i will now god willing make it evident ; and not onely after the persecution , but even in , and under the persecution : and i will do it first out of that very place our brethren bring against us , and by which they labour to evince the contrary : the place is in the . of the acts verse , , . in these words , and at that time there was a great persecution against the church which was at ierusalem ; and they were all scattered abroad through the regions of iudea and samaria , except the apostles , verse . as for saul he made havock of the church , entring into every house and haling men and women , committed them to prison . therefore they that were scattered abroad , went every where preaching the word : from whence the brethren gather , that there were no more beleevers left , than could meet in one congregation . before i come to prove my assertion , i must give some reasons to evince and make good , that this dispersion and scattering of the beleevers here spoken of , was not so generall and universall and so great , as that there might not yet remain more congregations in jerusalem , and more people then could possibly meete in any one place or two : for persecution is the bellowes of the gospell , which blowes every spark into a flame : so that this their division proved their multiplication at home and abroad , as wee shall see after i have set down my arguments and reasons , so that it was no cause why we should conceive that there were fewer assemblies in the church of jerusalem then before ; for although i should grant that this persecution was very great in respect of the intention of the persecutors , as reaching to imprisonment and death of all sorts , chap. . verse . and although i should likewise accord , that in regard of the extent of it , it reache●h to all sorts both preachers and christians , because it is said , they were all scattered abroad through all the regions , &c. except the apostles , both which notwithstanding i cannot yeeld unto for some reasons following : but i say should i grant all this , yet i affirme that this persecution rather made more congregations in ierusalem then fewer then there were before , though they might be smaller and lesser , then so , to wast them and bring them to such a paucity , as they might all meet in one congregation : for this their division was a cause of their multiplication at home and abroad , as i said before , and will afterwards appear . and even as it was here in england in the time of the prelates power , when any assembly of those they called puritans , were at any time found together , they were haled before authority , ( as the whole kingdome can witnesse ) and these people were all scattered ; yet so , as they still had their meetings in lesse numbers ; and whereas before they met perhaps a hundred in a company , now this hundred was divided into three or four severall assemblies , which were so many severall churches ; for in all these they enjoyed all the acts of worship , and did partake in all the ordinances as fully as if they had been in the most crowded assemblyes ; but this they did for their own safety , and that there might not be such notice taken of them : for commonly if men see a good company of people goe into a house , and none of them come out again , they will by and by gather , that there is something there to be done , more than ordinary ; and that there is some exercise of religion , or some consultation and plotting about some designe or other ; and therefore it stirs up the people to take more notice of it , and then they begin to examine the occasion of that concourse , and to pry into their proceedings : whereas , if they come but in slender companies , they conceive it to be some ordinary entertainment , and think no farther of it ; so that they then more peaceably enjoy the society and fellowship one of another , without any interruption , which they could not so well have done , if they had come in greater assemblies and companies . and even so it was among the beleevers and christians in ierusalem , in that persecution ; they could not now meet in the temple , nor possibly at their wonted meeting houses , and yet even then they had their assemblies ; no terrours could make them forsake the companying of themselves together . for in that persecution that is spoken of in the . of the acts , we finde the church assembled in severall places ; for they were praying in the house of mary , verse . there was one congregation , to which peter comes and relates unto them the manner of his delivery , and bids them go and tell it james and the brethren ; and there was another assembly ; and without doubt peter went unto a third : for he would not goe among the enemies : and it stands with all reason , that in this persecution also , they were as zealous as then , and therefore did not forsake the assembling of themselves together . neither would the apostles be idle , who gave themselves continually to prayer and the ministring of the word , which they could not have done if there had been but as many christians in ierusalem as could all have met in one place and in one congregation ; for one or two of the apostles could have preacht unto them all , and then to what end or purpose did all the other apostles tarry in ierusalem ( who in all their motions and stayes , were directed by the spirit of god ) unlesse it were to comfort and support the church there , in the heat and rage of this persecution , when they had scattered their other teachers from them ? from all which it may evidently appear , that there was a very great multitude of beleevers at this time in ierusalem , and that they were not diminished or scattered , though all their pastors and ministers , saving the apostles , were . and i have very good reason to induce me to beleeve , that this persecution did not extend to all christians promiscuously , and that all the beleevers were scattered and disperst except the apostles , as our brethren conceive . for if wee consider the usuall method of the persecuting jews , and the manner and custome of all the enemies of the church in all ages , wee shall ever observe that they chiefely aymed at the taking away and extirpating of their teachers and ministers , and those that instructed them . so the iews malice was greatest against the prophets in all ages , as we may see matth. the . verse the . for so they persecuted the prophets : and in the . of matthew , our saviour saith , verse . woe unto you scribes and pharisees hyprocrites , because ye build the tombes of the prophets , and say , if we had lived in the dayes of our fathers , wee would not have been partakers with them of the blood of the prophets ; and therefore ye witnesse unto your selves , that ye are the children of them which killed the prophets . wherefore behold i send unto you prophets , and wise men , and scribes , and some of them you shall kill and crucifie , &c. here our saviour christ declares what method they had formerly used in their persecutions ; and that was chiefely to persecute their teachers , and what method they would for the future take , and that was principally to kill and crucifie , the prophets , wisemen , and scribes ; which prophesie of christ , was here in this persecution manifestly fulfilled : for here it is said , they were all ( viz. their teachers ) scattered abroad and persecuted , except the apostles . it was i say ever the method and custome of persecutors to ayme principally at the rooting out and taking away of those they supposed were ablest to teach and instruct the people , and this enraged them against iohn the baptist and christ himselfe ; and that made them at this time so mischievously to persecute their ministers and teachers . neither do i read in all the new testament , before thss persecution , that as yet they were come to the massacring of the common people ; they had slain the lord of life , and stoned stephen ; and after in the . of the acts we read , how herod slew james , and because it pleased the jews , he proceeded to take peter : they alwayes had their eyes upon their teachers and haled them to prison , as they did peter and iohn in the . of the acts ; but for the people , the onely punishment they under-went , till this persecution , was this , that they were cast out of the synagogues , if any of them did publickly professe christ . indeed in this persecution their violence extended to the haling of men and women to prison ; but before , we read of no violence offered unto the people ; onely they railed on them , reviled , and reproached them , as all wicked men , whose tongues are set on fire from hell , use to do , on all the generation of the just . the same method did the prelates here in england use ; they chiefly and more principally persecuted the faithfull and painfull preachers and ministers every where , and such as they thought best able to instruct the people , and selected but here and there some private families for to scare others , and this method antichrist and his complices had learned from the devill and the jewes . so that when it is said they were all scattered except the apostles , it is to be understood that all their preachers and teachers , the apostles only excepted , were scattered ; for the word all in this place , must be understood , either of all the beleevers , or of all the teachers and officers in the church of ierusalem , except the apostles . but it cannot be understood of all the beleevers , that they were all scattered ; and therefore it must be understood of all the teachers , and that for many reasons . the first , if all the beleevers had been scattered and none left , to what end then should the twelve apostles have remained in ierusalem ? they were not to preach to the walls , neither would they have remained there idle , but would rather have shaken off the dust of their feet , ( as christ commanded them ) for a witnesse against them , luke . and would have departed and have gone away with the rest of the teachers , as all good reason perswades . a second reason is ; because if this particle all be alwayes exceptive or taken to the utmost , and in the largest extent , as some of the brethren imply and would have it ; then there should not one believer have been left in ierusalem besides the apostles , which is expresly against the text , for vers . . it is said , that saul brake into houses , haling men and women , committing them to prison , and this he did at ierusalem at this time , as he acknowledgeth himselfe acts . ver . . and therefore of necessity it must follow , that all the beleevers were not scattered abroad , for some of them were in prison in ierusalem . and for ought i can gather , all the rest were in their severall houses , or else the apostles could have had no harbour : for if all their friends had been scattered by this tempest , and if all the sheep had been drove away and the whole flock dispersed , their pastors without doubt would have followed them : for he would be counted a very bad shepherd that should not follow or look after the poor sheep that were scattered by the wolves . neither can we imagine that the apostles that were the pastors of the flock of jesus christ , and to whose care he had committed his sheep and his lambes , with a speciall charge that they should feed them , would relinquish their care and choose rather to dwell amongst a company of wolves , from whome they could expect no faire measure , then amongst the sheepe : but in that all the apostles still remained in ierusalem , i rather gather , and that without all controversie , they continued there for this very purpose , that they might comfort and support the church there , and refresh the beleevers in this heate of persecution , when they wanted the helpe of their other faithfull ministers and pastors . thirdly , it is very evident from the text , they were onely the preachers that were scattered ; for verse . it is said , that they that were scattered went every where preaching the word , which expression in the originall , as may be proved by innumerable places , signifieth such teachers as were ministers by office , and such as preached by way of sermons to a multitude , though they might likewise in private conference instruct , which their publike ministery did not exempt them from . and although private christians may teach and instruct one another , as aquila and priscilla taught apollos , and as all christians are commanded to instruct one another , col. . verse . yet this text speaks not of such a teaching , but of preaching , they went every where , saith the scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , preaching the word . for teaching may be an act of charity , but preaching is an act of office ; for how can they preach except they be sent ? rom. . so that by vertue of their office , they might both publikely preach , and in private converse also instruct others wheresoever they came , whether they were sent out by persecution or by mission . as i do conceive of any of those godly ministers that were not many yeares since , drove from their habitations , and that were persecuted out of their places by the prelates , that they might have preached publickly in any congregation as ministers and men in office , and might also have instructed privately ; but the one was an act of duty as it was their office , and the other of love and charity . and so may a well gifted private christian instruct and teach others upon occasion , and in private conference , which is an act of love ; but hee cannot properly be said to preach , which is an act of one in office , and belongs onely to the presbyters and pastors , and such as for their sufficient learning and abilities are called unto the ministry and ordained and set apart to this office : and such onely were those that were scattered , except the apostles : and by all probability these ministers and preachers that wee scattered were those that were at the choosing of matthias , the seventy disciples and many more . so that for ought i can gather , all the beleevers in ierusalem , yet remained in their severall habitations and dwellings , except those that were haled to prison . and therefore of necessity there must bee many assemblies and congregations yet in ierusalem , that made all the apostles abide and continue still among them all , which makes exceeding strongly to prove , that there were innumerable multitudes of beleevers still in ierusalem , which of necessitie were forced to divide their assemblies into more distributions and lesse congregations then formerly , and therefore rather multiplyed their assemblies then otherwise , that by such privacy they might avoide persecution , as in our times , good christians here in london were wont to doe , when the prelates were in their ruff . but out of this place i thus argue . where there were twelve of the most able , painfull , and diligent preachers in the world , and that gave themselves continually to prayer and the ministery of the word , and at such a time as there was most need of preaching , and when they could not publikely come together , by reason of the persecution , and where there were innumerable multitudes of beleevers of all nations to be taught and preached unto in their severall languages and tongues ; there of necessity there must be severall congregations and assemblies for the imployment of them all , both preachers and hearers . but in the church of jerusalem in the time of the hottest persecution , there were the twelve apostles , the most able , painefull , and diligent preachers in the world , and that gave themselves continually to prayer , and the ministery of the word , and when they could not publickely come together , by reason of the persecution , and where there were innumerable multitudes of beleevers of all nations to be taught and preached unto in their severall languages and tongues . therefore of necessity there must be severall congregations and assemblies for the employment of them all , both preachers and hearers . for this syllogisme , all and every part of it , is so cleared by what hath formerly beene said , as i am most assured , no rationall man will call either of the propositions in question . but from the former place i thus further argue . where there were such multitudes of beleevers of all nations and countries , still remayning even in the hottest time of persecution , as had for many years imployed and continually taken up above an hundred painefull ministers and teachers , there they could not all meet together in any one place or roome , but of necessity must bee distributed into divers congregations and assemblies , if they would all be edified ; and much more now they were forced unto it , if they would avoyd persecution , and provide for their owne safety : but in the church of ierusalem in the hottest time of persecution , there were such multitudes of beleevers of all nations and countries still remayning , as had for many yeeres imployed and continually taken up above an hundred painefull ministers and teachers : ergo , they could not all meet together in any one place or roome : but of necessity must be distributed into divers congregations and assemblies , if they would all be edified , and much more now were they forced unto it , if they would avoid persecution , and provide for their owne safety . the major of this syllogisme by the very light of nature and reason , which we may not in a matter of disputation especially relinquish , is manifest and evident . for the minor it is also apparent from the foregoing discourse : by which it is proved , that their preachers only were scattered , and all those ministers that were at the choosing the apostle matthias , chap. . and many more that instructed the people : but for the people and beleevers , they remayned still in ierusalem ; the conclusion therefore is firme . but i will now goe on to evince , that after the persecution , there were more beleevers still in the church of ierusalem , then could all meet in any one place and room together : and therefore of necessity , they must be distributed into many congregations and assemblies : and for proofe of this assertion , the places following will suffice : and first that in the . chap. of the acts , verse . then had the churches rest through all indaea and galilee and samaria , and were all edified , and walking in the feare of the lord , and in the comfort of the holy ghost , were multiplyed . out of which words it may evidently appeare , that persecution is but the bellowes of the gospel ; and that which the enemies of the gospel thinke to be a meanes of extinguishing the light of it , makes it but more gloriously shine forth , and the farther to spread its rayes : for by blowing and puffing at it , they spread it the more , and extend it here and there farther abroad ; as wee see by this persecution and scattering of those preachers and ministers of the gospel : for this their dispersion , by which the persecutors had thought to have wasted the churches , was an occasion of the multiplication of them , and the cause of the increasing of beleevers every where . and here wee may also observe , that by how much more the rage of the enemy is great and violent , by so much it is lesse durable ; for this great persecution was but short . and it cannot be conceived , but they who were scattered by persecution , would upon the ceasing of it , returne againe to ierusalem , as most people commonly do , t●●●eir owne countries , cities , and places of habitation after persecution . and this also must needs be a great argument , to induce others to the love of that religion , which they see god so much favoureth the lovers and professors of ; the which the lord so preserveth , comforteth , and followeth with so many mercies , and upholdeth in all their afflictions and tryals , never forsaking nor never leaving them . but if those that were scattered had never returned , that maketh nothing for the weakning the truth of this proposition , that there were many congregations and assemblies still in the church of ierusalem ; for this text proveth that it was not decreased after the dispersion . out of the which words i thus argue . that church before the persecution and dispersion of whose ministers and pastors , was so numerous and had such multitudes of beleevers in it , of all nations , as they could not all meet in any one plaee or roome , for edification , and to partake in all acts of worship , but were forced to preach in divers and sundry places , as in the temple , and from house to house ; and after the persecution ceased and the church had rest , was greatlier yet multiplied then before ; and whose companies were more & more in number increased , they of necessity could not al meet together in any one place or room for edification , and to partake in all acts of worship , but must necessarily be distributed into divers and sundry congregations and assemblies if they would all bee edified . but the church of jerusalem , before the persecution and dispersion of her ministers and pastors , was so numerous and had such multitudes of beleevers in it of all nations , as they could not all meet in any one place or roome for edification ▪ and to partake in all acts of worship ; but were forced to preach in divers and sundry places , as in the temple , and from house to house ; and after the persecution ceased and the churches had rest , was greatlier yet multiplyed than before : and whose companies were more and more in number increased . ergo , of necessity after the persecution there were more beleevers in the church of jerusalem , then could all meet together in any one place or roome for edification , and to partake in all acts of worship , but must necessarily bee distributed into divers congregations and assemblies if they would bee edified . for the major besides common understanding and ordinary reason which confirme it , it is manifest from the , . and . chapters of the acts , which in expresse words signifieth , that they met daily in the temple , and from house to house , yea in every house , and therefore that is true and out of all doubt : and for the minor it is evident from the place above cited , where it is said , the churches , ( that is to say , all the churches in iudea , of which ierusalem was the mother church ) were multiplyed , the word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly an increase in number and multitude , and not in measure ; and is so to be understood in this place ; and cannot being applyed unto persons , bee otherwise taken , whatsoever it may of sinnes and graces ; and then also the word is capable of this construction , as may be proved if need required : so that the conclusion doth follow . and truly that of saint paul in the first of the galatians is an excellent argument to evince that there were more congregations in ierusalem then one , where proving that hee had not received the gospel which hee preached , from men , but from god , hee useth this reason ; that if hee had received it from men , it must bee from the iewes , and from the apostles ; for the gentiles were ignorant of it , and hee was to carry the gospel unto them , and therefore they could not teach it him ; and to prove that hee received it not from the apostles ; hee thus speaketh of himselfe . when it pleased god to reveale his sonne unto mee , that i might preach him amongst the heathen , i immediately i conferred not with flesh and blood , neither went i up to ierusalem , to them that were apostles before me ; but i went into arabia ; then after three yeares i went up to jerusalem , to see peter , and aboade with him fifteene dayes ; but other of the apostles saw i none , save james the lords brother . out of the which words besides the singular testimony wee have that the preaching and writings of saint paul , are the gospell of iesus christ , and the word of the living god , against the papists : we may evidently gather against the independents , that after the persecution there were more believers in ierusalem then either did or could all meet in one place : for in saying that he was with peter fifteen dayes , but in all that time saw none of the apostles save iames , this i say , is a sufficient argument to prove more congregations and assemblies of beleevers in the church of ierusalem , which so imployed the apostles in their severall ministeries asthey had not so much spare time to visit paul , and that paul also was so taken up in preaching there , that he had no leisure to visit them . and for the diligence of the apostles in their ministry it is said in the sixth of the acts , that they gave themselves continually to prayer and to the ministery of the word : and therefore they were never idle ; and that the apostles either all or the most of them continued resident for many years in ierusalem , before they distributed themselves into severall nations and countries ; and that very few of them were sent abroad , there are frequent testimonies in the acts of the apostles ; neither as yet did i ever hear it scrupled , or call'd in question , whether the apostles were then there or no , when paul was at ierusalem ; for it is taken pro confesso , that either all or the most of them were at that time in ierusalem : neither doth saint paul say , i saw none of the other apostles because they were absent , or were gone to preach the gospell in other places . and for saint paul we reade , that wheresoever he came , he went into their synagogues and into their assemblies to preach , and that he preacht from house to house : and he that gave so strict a charge to timothy ( and in him to all ministers ) that he should preach in season and out of season ; he himselfe without all doubt , would not neglect his duty , who in the . of the acts , sets his owne example before all the presbyters for their imitation in their diligent preaching , and he ordinarily preached by the day and by the night , as is manifest out of the same chapter and many other places ; and surely the time he remained with peter in ierusalem , he was as diligent in preaching , as he was in any of the other churches ; and he professeth of himself that the care of all the churches lay upon him , & that he laboured more then all the other apostles in their particulars : so that it standeth with all reason , that while he was in ierusalem he was very sedulous in preaching , as who had both strength of body , and gods speciall assistance , and his immediate inspiration alwayes to help him in his ministery ; so that i conceive , as of charity i am bound , that paul was daily in one assembly or other : now if there had been at that time , no more beleevers in ierusalem then could have met in one place , congregation , and assembly , then of necessity paul must have seen the other apostles there , as well as peter and iames ( for they also were good church-men , to speake a little in the prelats dialect ) and they never left the word , but were alwayes taken up either in praying or preaching amongst them in the temple , and from house to house , yea in every house : and if there had been but one congregation or assembly of beleevers in ierusalem , the apostles would daily upon all occasion have been with their flock : now in that paul saw them not in all that time he was in ierusalem , it is evidently apparent there were more congregations of beleevers in the church of jerusalem then one , and more christians then could all meet in any one or a few places . but to proceed to a place or two more for the further confirmation of this truth acts . verse . it is said there , that the word of god grew and multiplped . here also we have another good effect of a new sierce persecution in ierusalem ; it increased the number and multitude of believers there after the persecutor was taken away , for the word of god grew and multiplyed , saith the holy ghost . out of which words i thus argue . where the word of god daily more and more grew and multiplyed after the persecution , that is to say , where there were more multitudes and greater numbers of believers added unto the church ; through the ministery and preaching of the gospell then was before ; which notwithstanding was then so numerous , as they could not all meete in any one place or roome , to enjoy all the ordinances to edification , there of necessity they must be distributed into diverse assemblies and congregations to enjoy all the ordinances to edification . but in the church of ierusalem after a double persecution , the word of god daily more and more grew and mnltiplyed ; that is to say , there were more multitudes and greater numbers of believers added unto the church through the ministery and preaching of the gospell by the apostles then was before : which notwithstanding was then so numerous , as they could not all possibly meet in any one place and roome . ergo , there was a greater number of beleevers after the persecution then before : and therefore of necessity they could not all meete in any one place or roome to communicate in all the ordinances , but must be distributed into severall congregations and assemblies if they would all be edified . for the major i conceive it is so evidently clear as no man of ordinary understanding will not see the truth of it . for the minor , the text proveth it : and if we will compare scripture with scripture , the truth of it will by and by be out of controversie , for in the . of iohn verse . our saviour speaking there to his disciples , saith , i have chosen you and ordained you that you should go and bring forth fruite , and that your fruite should remaine : that is , i have chose you to preach the gospell and convert men , which is the fruite of preaching the word ; and causeth the multiplication of beleevers , for faith commeth by hearing , romans . now this scripture is here fulfilled , for it is said , that the word of god grew and multiplyed ; that is , it brought forth the great fruite and increase of multitudes of beleevers , and converted many , notwithstanding all the persecutions that were raised against it and the church . so that the conclusion must necessarily follow from the premises , and it is most apparent , that there were many congregations of beleevers in jerusalem after the persecution . but in the chapter , verse . there is a place that putteth an end to this controversie ; and with the which i will conclude my first assertion . in these words , thou seest brother ( saith saint james , and the presbyters of jerusalem to saint paul ) how many ten thousands ( for so it is in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of jewes there are which beleeve , and they are all zealous of the law : in this place the evangelist speakes of the inhabitants of ierusalem that were beleevers , and had their abode there , and not of strangers , as our brethren suppose ; and such as they conceive were come up to jerusalem at that time to the feast of pentecost , at which they thinke paul then was : which opinion of theirs might be confuted with many reasons , if it were necessary ; some of the which i shall briefly set downe . as first , it is well knowne that the feast of pentecost lasted but one day , and that in the time of wheat-harvest , when ordinarily but few came to jerusalem . besides none of the jewes that lived out of the countrey of judaea , and the confines of israel , were enjoyned to come to that feast , or any other of the feasts so farre as i remember ; neither indeed could they , dwelling in such remote countryes ; except they spent all their time in running about . so that as i conceive is was arbitrary in the iewes , that dwelt in other countries , whether they would come or no to all those severall feasts : though i have this opinion of some of the most zealous of them , and best ablest and richest of them , and that had time and leasure , that they would spare neither paines nor costs , so they might enjoy the ordinances and the society of their brethren . besides we reade but of very few strangers , that were at ierusalem at this time when paul was there , and they were them of asia , which were persecutors rather then believers , as the story relateth , verse , . now the multitude of which there is mention made in this place in the . verse , they were all believers , and were inhabitants , and such as were well knowne to saint iames and the presbyters , and were all strangers to paul ; and such as had onely heard that paul taught all the jewes that were among the gentiles to forsake moses , &c. and therefore none of these many ten thousands were of the believing iewes amongst the gentiles : for they are clearly distinguished from them : for it is said , that those myriads of believing iewes were informed that paul taught all the iewes among the gentiles , &c. they then were informed that paul had taught others . the iewes among the gentiles were they who paul had so taught , and how could they be in the number of them that were informed ? had they neede to be informed by others what saint paul had taught themselves ? therefore they must needs be the believing iewes of jerusalem , and the inhabitants and dwellers there . so that out of the text i thus argue . many ten thousands of believers could not all meet at any one time , or in any one place or congregation to enjoy all the ordinances to edification ; but of necessity must be distributed into diverse and sundry congregations and assemblies , if they would partakes in all acts of worship and be edified . but in the church of jerusalem after all the persecutions , there were many ten thousands believers . ergo , they could not all meet together at any one time , or in any one place or congregation , for the enjoying of all acts of worship to edification ; but of necessity must be distributed into diverse and sundry congregations and assemblies , they would partake in all the ordinances , and be edified . for the major all reason will assent unto it ; for the minor , the text it selfe confirmes it ; neither doth the word myrias or myriades ever expresse lesse then ten thousand , as might out of many places of scripture be proved and divers authors . and truly to any man but of an ordinary understanding it would seem strange , yea an incredible thing that jerusalem the theater of so many miracles and where there were twelve apostles , and the most of them for the most part resident , and so many famous preachers and presbyters , and who at the first beginning of their ministry , after they had received the gifts of the holy ghost by their powerfull preaching and a few miracles had in a short time converted above eight thousand people , besides great multitudes both of men and women , besides priests , and who preached dayly in the temple , and from house to house , and that for above twenty yeares together ( as mo●t of the apostles did without interruption ) that in all this time of the gospells spring , and that in so populous and numerous a city that all these famous ministers and teachers should convert no more to the faith , then might all meet in one congregation : i say all this will seem strange to any rationall man. and as it is against all reason , so it is against the expresse words of the holy scriptures as hath out of many places in the foregoing discourse bin sufficiently made appear , and out of the place last cited , which doth affirme , that there were many ten thousand beleevers in the church of ierusalem after all the persecutions ; all which could not meet in any one place to enjoy all acts of worship , no not in a few . whether therfore it hath not by this and the many other testimonies of holy scripture and the arguments out of both been sufficiently proved , that there were many congregations in the church of ierusalem , i report my selfe to any that have not the pearle of prejudice in the eye of their judgement ? and this shall suffice to have spoke for the proof of my first assertion . but as in all their former discourse i faithfully set down what mr knollys and i. s. had to say by way of answer and confutation to those severall arguments they opposed , so i shall now in the same manner truly relate what mr knollys hath to reply by way of refutation to this my last argument , and then i will come to what my brother burton hath to gainsay , and reply to him in order . master knollys his words in way of answer to this last argument page . are these . as for the many ten thousands mentioned acts . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitus ( and though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sometime signifie numerum decem millium , yet not alwayes , but for some great number which cannot suddainly be told as luke . . and beza both according to the old and new version of the greek into latin , reads it millia thousands , not de●em millia : and so wee have it in our english bibles translated thousands . and the following verse . will make it probable that they were not so many thousands ; for there we thus read ; the multitude must needs come together , so that i say it is probable that they were not so many thousands , but they could , yea must assemble together . neither can the doctor make good from those scriptures he produceth page . to wit acts the . ver . , . chap. . ver . , . and chap. ▪ ver . . that there was almost an hundred preachers and ministers besides the twelve apostles in the church of jerusalem . the twelve are named indeed in acts . . . but not an hundred besides , no not any one preacher but them twelve . and as for the other two places acts the . , . and acts the . ver . . there is not any word concerning preachers or ministers , onely some directions touching the choyce of matthias who was one of the twelve mentioned acts . v. . and although they who were scattered preached the word acts . ver . . yet the scripture doth not declare that they were preachers or ministers of the church in jerusalem . this mr. knollys had to reply ; whose words i have set down at large that all men may see the force of his denyall , and with how little reason these men ●ight against the truth , to maintain their idle opinion of independency and of the congregationall way : viz. that there were no more beleevers in the church of jerusalem then ●ould meet in one place : and if words and denyalls and sottish evasions might be sufficient to overthrow any apparent truth , then master knollys and his fraternity will not want them in opposing the most grounded truth and doctrine for the upholding and maintenance of their fond and grollish errors . but now to examine his words , that the truth may more evidently appear , and that my argument stands firme and good notwithstanding all master knollys hath to say to the contarry . first , he babbles about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that it cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitus ; but what is this i say to the matter in hand thus to trifle about words , if not to amuse the ignorant people only to cloud the truth ? which neverthelesse breaketh forth more illustriously for the confirming and strengthning of my argument and for the corroborating of the truth contained in it , as will by the seqnell appear : for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be derived and come from a word that signifieth infinite in the concrete , as he affirmeth , then as all the learned know , the abstract is of a larger extent : for darknesse is more then darke , and signifyeth the extremity and profundity of darke ; and so in the same manner , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the abstract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is according to master knollys his learning , then it denotes and signifies a greater number then ten thousand , rather than a lesse , by how much myriads an infinite and an innumerable multitude of people signifies more then a finite , then ten thousand : for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the . of luke is translated when there were gathered together , saith the translation , an innumerable company of people insomuch that they trode one upon another , &c. an innumerable company therefore signifies rather more then ten thousand , then a lesse number in any ordinary understanding . and the best interpretes say positus est definitus uumerus pro infinito , a definite and a certaine number for an infinite . others interpret the word thus , innumer ae turbae multitudo amultitude of immumerable people . so that by this his vaine jangling about the word he gaineth nothing . yea the truth is so cleere , that he himself confesseth , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies ten thousand , yet not alwayes , but for some great number which cannot suddainly be told ; and for the proofe of what he saith he quots the . of luke the place above mentioned , and brings bezas his version and our english translation for the confirmation of his assertion viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand ; and after that he abuseth his own reason to confute saint luke who recording the words of st. iames to paul , sayes , thou seest brother how many ten thousand believing iewes &c. to which words of luke master knollys learnedly replies that the following vers . . will make it probable that there were not many ten thousands ; for there ( sayeth he ) we thus reade , the multitude must needs come together ; so that i say it is probable that they were not so many ten thousands , but they could , yea must assemble together . thus master knollys disputeth ; so that it is manifest that he argueth not only against me , but confutes saints luke himself , who by the spirit of god delivers unto the world , that there were many ten thousands of believers in the church of ierusalem , which master knollys by the spirit of error gainsaith ; so that it is no wonder , if he and his fraternity make nothing of of my arguments , when they undertake to give the spirit of god the lye upon all occasions : for in expresse words the spirit saith there were many ten thousands of believers in ierusalem , and master knollys and his associates affirme the contrary , saying that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand , and that it is probable there were not so many believere in ierusalem , and he produceth bezas his version and our english translation to confirme his errors ; which kinde of silly arguing of his , if it be good , then not only every truth of god may easily be over-throwne , but all heresies be established : but i pray see the folly of the man : beza ( saith he ) and the english interpreters have not translated the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousand ergo it is not so in the originall : if such kind of disputing be allowed of in the congregationall way , i shall not so much wonder hereafter that they tumble daily into so many hideous and monstrous opinions ; but of the validity of this argument more by and by , in the meane time , take notice of master knollys his words , howsoever saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not alwayes signifie ten thousand , yet it is taken for so●● great number that cannot suddainly be told . now i referre my selfe to any intelligible and judicious man , whether in this , master knollys doth not plainly oppose saint luke , and confute what he hath writ , and whether notwithstanding what he saith , the truth doth not yet more cleerly appeare , and that by his owne interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his interpretation two things are observable ; the first , that it signifies some great number . the second , that it signifies such a great number as cannot suddainly be told : from which all rationall men wil conclude , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie some great number that cannot suddainly be told , as master knollys affirms , then it signifies more then ten thousand ; for ten thousand is not so great a number , nor such a number but may without any difficulty be suddainly told : for wee have read of five thousand that have suddainly been fed , and of foure thousand at another time , besides women and children that have all likewise been suddainly fed ; and therefore ten thousand may suddainly be told ; and although those five thousand could meet together , and be suddainly fed in the fields , i will not be induced to beleeve that any one place or roome , in a citie or house could have contained them all to communicate in al the ordinances . now then if according to mr. konllys his learning there were many greatnumbers of beleevers in ierusalem that could not suddainly be told ; all rationall men will gather , that they could not all meet in any one place or congregation to partake in all acts of worship ; this i say every good accomptant and intelligible man will easily gather . but because mr knollys affirmes , and that so peremptorily , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand , and to that end cites beza's his version , and the translation of our bibles , who interpret it thousands , and not ten thousands ; i thinke it fit to say something concerning this busines in way of farther answer to master knollys , that all men may the better discerne in to the wickednesse of these trifling men : for all accomptants know , and they that are but a little skilled in arithmetick , that the word ten thousand in what language soever it be , loseth nothing of its signification , but retaines the full number , and alwayes signifies ten thousand , though any interpreter translating the word should for ten thousand interpret it thousands , or many thousands : for this his interpretation diminisheth nothing from the signification of the word ; for ten thousand is ever ten thousand : as for instance , if one writing to his friend beyond the seas concerning the battle at nazebie , should relate unto him the manner of the fight in every particular , and should also set downe the number of each army ; and in expresse words say , that the kings army consisted of ten thousand , and the parliaments army of as many , and he that should translate this letter into the french or dutch tongue for this certaine number of ten thousand , should say the king came into the field with thousands or many thousands , and the parliament with as many : i demand of any understanding arithmetician , or skilfull accountant , or but of any intelligible creature , whether the number of ten thousand loose any thing of its signification , or be not still ten thousand , although the interpreter for that definite and certaine number set downe an indefinite number ? i am most assured , his reason will dictate unto him , that there is no diminishing of the number , but it will ever be in the originall copie ten thousand , though the interpreter did not in formall words say the king and the parliament came into the field with ten thousand men a peece . even so it is here , beza and our translators taking the liberty of interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thousands , or many thousands , which word notwithstanding in the originall signifies ten thousand . i appeale now to the judgement of any wise man and godly christian , whether i shall cleave rather to the interpretation , or to the originall and authentick copie , or whether the text is rather to be relyed upon or the traduction ? especially when wee are commanded to goe to the law and to the testimony ; without the guidance of which , wee shall wander in darkenesse . isa . . i am confident that all judicious men will conclude that the originall is rather to be stuck to and beleeved then the interpretation . now when in the originall the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever signifies ten thousand , and never lesse , but many times more , as being a word in the abstract , it followes notwithstanding all that master knollys , and all those of his party can say or a●firme to the contrary , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place , and in all other places in the holy scripture , and in all good authors , ever signifies ten thousand ; and beza himselfe upon the first verse of the . of saint luke ▪ verse . in his briefe notes hath this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word ( saith hee ) signifies ten thousand , and so he interpreteth it in other places . so that beza's his translation helpeth master knollys and his brethren nothing . and as for our english translation , howsoever in this place it rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many thousands , yet in other places it giveth the right interpretation , the full number the word signifieth , as in the . of the acts , v. . where the word is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate it there fifty thousand peeces of silver , and ▪ beza denariorum quinquaginta millia , that is in both translations five myriads . and so likewise in the . of the revelation , verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they render it ten thousand times ten thousand , and in iude the fourteenth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate it , and behold the lord cometh with ten thousand of saints . so that it is most apparent , by our interpretation that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifieth lesse then ten thousand , but being taken single and by it selfe it often signifieth more , and is left free to reach to a greater number , yea an innumerable company , as in the place above quoted in the . of iude , and in the . of the hebrewes , verse . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our translation is interpreted an innumerable multitude of angels : by all which i am most assured , the learned will all conclude that , the place in the acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth no lesse then many ten thousands . so that all master knolly's pudder about that word , sheweth nothing but his vanity . and for his reason of his probability , that there were not so many , it is impious and fights against the truth , and gives the spirit of god the lye ; and as for the multitude in that place that followeth in the . verse , all the best interpreters understand some of the chiefe and select men , and of the prime in authority : for all things were to be carried with order and decency , and not with confusion , which the comming together of many ten thousands would have caused , though they had bin saints ; for we see what a tumult a few zealots of the law by stirring up the people against paul made in the temple . now if all the beleevers in jerusalem besides women and children had met together , and some of pauls enemies had beene there also , and suggested to the people that hee was an enemy of the law of moses ; what a confusion may all men conceive would there then have beene ? besides , there was no one place could have contained them all : and therefore master knollis his prattle , is not only against all reason , and the very opinion of all orthodox interpreters , but indeed against the judgement of the learnedst of his owne party , who by multitude in this , as in many other places , understand the more eminent and chiefest of beleevers , and men of gravity , and wisedome to manage a busines , and not a confused company as this man saith : so that what i have replyed in way of answer i perswade my selfe it sufficiently satisfieth all well grounded christians of the truth of my first position ; to wit , that ther were more beleevers in ierusalem then could all meet in any one place or a few , to communicate in all acts of worship . yet before i passe on to shew the confusednesse , and senselessenesse of this master knollys his following discourse , i thinke it fit out of his owne interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to frame an argument for the corroborating of the truth . his words are these . although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe sometime signifie ten thousand , yet not alwayes , but for some great number which cannot suddainly be told . i will not quarrell his english and the manner of his expression , though it is none of the best as in many other places , lest i should seeme to be like him and his abbertors to trifle about words . but thus i argue out of his words . where there was not only some great number of beleevers that could not suddainly be told , but many such great somes , there they could not all meet together in one place or congregation to communicate in all acts of worship : but in the church of jerusalem there was not onely some great number of beleevers which could not suddainly be told , but many such great somes : ergo , they could not all meet together in any one place or congregation to partake in all the acts of worship : for the major , it is evident , yea so apparent by the very light of reason , that no judicious christian can deny it ; for all men know that ten thousand may suddainly be told , if five thousand may suddainly be sed ; and they likewise know that ten thousand cannot meet together in any one place or roome , or in any one congregation to communicate in all the ordinances ; this i say all men know by the very light of naturall understanding , and as by daily experience they are taught ; much more by the same reason they will be convinced that many such great numbers cannot meet together in one congregation to communicate in all ordinances ; all this , the very light of reason suggests to any man : and therefore cannot be denyed ; so that the major of my syllogisme is undeniable : and for the minor , besides the holy scripture that asserts there were many ten thousands , wee have master knollys his concession , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth ten thousand , but alwayes is taken for some great number that cannot suddainly be told ; and the word of god saith there were many myriads , that is many such great numbers : therefore by master knollys his owne interpretation of the word it followeth , that there were more beleevers in the church of ierusalem then could all meet in any one place or a few to partake in all acts of worship . and now i will briefly examine his following discourse , though it be little to the purpose , the vanity of the which having been so often againe and againe discovered in the forgoing treatice . and then i will come to my brother burtons answer . master knollys his words are these . neither can the doctor make good from those scriptures he produceth pag. . to wit acts the . vers . . . chapter . ver . . . and chapter the . . that there were almost an hundred preachers and ministes , besides the twelve apostles in the church of ierusalem , &c. for answer in a few words , i boldly affirme what the scripture teacheth me , viz : that before the persecution we read of in the . chap. v. . and before the dispersion and scattering of the believers , besides the apostles there were in the church of ierusalem almost an hundred preachers and ministers . and for this the word of god is cleare and evident : as in acts the . verse . . wherefore ( saith saint peter ) of these men which have companyed with us , all the time the lord iesus went in and out amongst us beginning from the baptisme of iohn , unto that same day that he was taken up from us , must one be ordayned to be a witnesse with us of the resurrection ; and they appointed , two ioseph called barsabas and matthias . out of the which words these insuing truths doe necessarily follow ; first , that they that were assembled here with peter and the other apostles were ancient disciples ; for saith the text , they were such as had companyed with the apostles , all the time the lord iesus went in and out amongst them , beginning from the baptisme of iohn &c. and therefore must needs be such as had been diligent schollers all that time in christs schoole and such as were well instructed in all christian principles as is easily gathered out of the very words ; for any one of them were thought fit in the apostles judgement to succeede iudas in his place and to be an apostle , in regard that they had heard and seene all things christ both spake and did till his death and ascension ; for otherwise they could not have been witnesses of all things to his resurrection . all this i say in the first place doth necessarily follow . secondly , this truth also doth insue out of the forgoing words , that either all those men were ministers , or the most of them : for in expresse termes it is related , that they had accompanied the apostles the time the lord iesus went in and out amongst them , beginning from the baptisme of iohn untill christs ascension . now amongst those that conversed with the apostles , besids iohn schollers christ had seventy disciples all ministers , which he sent out two by two into all cities to preach and to worke wonders , who came back again to him , rejoycing that the divells were subject unto them , and they stil wayted upon christs ministry ; we reade also of many of iohns disciples that came unto christ , all which were ministers likewise , and such as preached and baptized : and all these were with peter and the rest of the apostles at this time , & continued with them till the persecution : for we reade of no departure of them , or separation till then : and all these were men of singular gifts and graces , and such as by the apostles were thought fit to succeed iudas in his apostleship , and therefore were all preachers and ministers by office , and were such as had been formerly sent out by christ or iohn the baptist to preach and baptize and to worke miracles , and therefore i affirme were all ministers and preachers by their place and office ; and not only gifted brethren : and the scripture is so cleere in it , as nothing can be more apparent : for it saith wherefore of these men which have companyed with us all the time the lord iesus went in and out amongst us beginning from the baptisme of iohn unto the same day he was taken up from us , must one be ordained &c. wherefore of necessity they must needs be ancient and inveterate disciples and ministers by office , or otherwise the apostles would not have judged them fit for an apostleship . and all these continued with the apostles in ierusalem for ought any thing related to the contrary till their persecution , and were of the presbytery in that church : and then it is said they were all scattred saving the apostles : therefore those that went abroad preaching the word after their dispersion and publishing the gospell , were ministers and preachers by office , which taught by the way of sermons in all places where they came , and not out of charity as gifted brethren as i have formerly sufficiently proved upon that place , whether i referre the reader , and therefore shall not feare here to conclude that of necessity there must be an innumerable company of believers in the church of ierusalem , that had imployed so many faithfull ministers and diligent preachers almost an hundred so long a time , and the which in this their hottest persecution tooke up and imployed twelve of the most painfull and laborious ministers in the world , who spent all their time in praying and preaching amongst them : and for the performance of each of their duties , all intelligible christians will also gather , that they must necessarily have severall congregations and assemblies : for all of them could not preach together at one time and in one place or roome , and therefore there were many assemblies and congregations even under the persecution in the church of jerusalem , the which afterward were exceedingly multitplyed and increased when the churches had rest as the scripture recordeth , the which amounted to many ten thousands ; all the which could not then possibly meete in one congregation or a few . and this shall suffice to have answered to what ever master knollys and i. s. had vainely and impiously to cavill against such of my arguments as they thought themselves best able by their learning to deale with , for the seducing of unstable and ungrounded people . and now i come to what my brother burton hath to say against all my foregoing arguments . whose words are these . but i come briefly to your arguments , whereby you would prove your classicall presbyterian government , and so upward . the paterne hereof you take from the christian church at jerusalem . hereof many arguments , or rather words , and tautologies you multiply , and toile your selfe and vexe your reader withall , which you might have reduced to one . it is in summe this . in jerusalem were many christian congregations , and all these made but one church , and so were governed by one presbytery . but the church of jerusalem , being the prime apostolicke church , is a paterne for all succeeding churches . ergo , all church government ought to be regulated by that , and consequently by a presbytery over many congregations . as for your indefinite enumeration of those multitudes baptized by iohn baptist , and by christs disciples , we take no notice of them , unlesse formed into a church or churches : but following the expresse scripture , the first formed church we finde is in acts the . which though consisting of five thousand , yet it was one intire particular church , and not churches ; and they continued daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accorde in one place together ( vers . . ) and in the temple ( ver . . . ) growing from an hundred and twenty ( acts . vers . . ) to three thousand more ( chap. . . ) and then in all to five thousand ( chap. . . and all these but one church , which assembled together to heare the word in the temple ; and although they wanted a convenient place so spacious , as whereinto break bread , or receive the lords supper altogether , so as they were constrained to sever themselves into divers companies , in severall private houses to communicate ; yet this severing was not a dividing of the church into so many distinct formall churches , or church bodyes , being but so many branches of one and the same particular church ; which though you call so many congregations , yet properly so many churches they were not . and therefore you never reade the churches at or in ierusalem , but the church of jerusalem . and this no nationall church neither , witnesse those churches in iudea gal. . . whereupon i answer to your argument ; and first to your proposition . i deny that those congregations you name are so many churches properly so called , having their distinct officers and members united into one church body respectively : this i put you to prove : and without proving it , your . or . sheets spent about that argument , prove to be meer waste paper . and for your assumption , that the church at jerusalem as being a prime apostolick church , is therefore a pattern for all succeeding churches , and therefore for a classicall presbytery over many churches : you must first prove your proposition , as before , that there were many churches in ierusalem constituted in their distinct formes and bodyes . secondly it being no more then one entire particular church ( and not any diocesan , or provinciall church , or the presbytery thereof classicall ( as you would beare us in hand ) it is a paterne for all particular churches in succeeding ages ; and yet by your favour not so perfect a paterne , as no apostolick church besides it should also come in to make up the paterne compleat . for wee are necessarily to take all the churches in the new testament together , to make up one entire and perfect church paterne . for in the church at jerusalem , wee find election of officers , but wee find not expressed that part of discipline for casting out of corrupt members , as in the church of corinth , and so in the rest . for the churches were not brought forth to full perfection in one day . their very constitution had a graduall growth . the church at jerusalem had not at first deacons , till there was a necessity ; and the largenesse of the church required seven deacons , which is no patterne for every church to have seven deacons . the summe is , to make up a compleat paterne , not onely the church at jerusalem , but that of corinth , of ephesus , those of galatia , that of philippi , and the rest , are to be conferred together , that each may cast in its shot to make up the full reckoning , that so what is not exprest in one , may be supplyed by the rest , to make one entire platforme . for the scripture consists of many parts , as so many members in one body ; one member cannot say to another i have no need of thee , cor. . againe , the church at jerusalem , if it must be a paterne for all other churches , then in this that all other churches must be subject to some one church , because ( acts . ) things in question were there debated , and determined , and sent to other churches to be observed . but for as much , as that church , at that time in those things was infallibly guided by the holy ghost , wherewith the apostles there were inspired , in which respect their resolutions were with authority , it pleased the holy ghost and us ( that which no particular church since the apostles could ever say ) it followeth that the church then at jerusalem remaines not in all things a paterne for other churches ; for a paterne must be in all things imitable and perfect . lastly , for appeales so much agitated , and pressed , i have said enough before , and else-where ( as in my vindication ) to vindicate the right use of that in point of church matters . and so i passe briefly from your first question to your second ; which is concerning the manner of gathering of churches , and admitting of members and officers . i have set downe my brother burtons expressions at large , that all men may see how fairely i deale with h●m : ●s for his censure upon all my arguments , that went before , by which i proved my first proposition , that they are rather words and tautoligies then arguments , by which i toyled my selfe and my reader , i passe it by , as neither regarding his pr yses , nor sleightings , who was never yet constant to the principles either of humanity or religion , but like the camelion hee speaketh of page . receives impressions of sundry formes changeable according to the present condition : and as it is said of king henry the eight , that hee never spared any man in his rage , so it may truly be averred of him , that hee never spared any in his fury & passion , neither living nor dead , upon the least conceived displeasure against them ; no not those hee was most obliged to , as all that have beene familiarly acquainted with him , and his frothy pamphlets and language can testifie : for he spares not the king himselfe , nor parliament upon all occasions , to the one of which notwithstanding hee was not onely obliged in all loyaltie as a subject , but as a speciall servant : and to the other , if ever any man was ingaged in all the obligations of duty and veneration , hee was , who is bound unto that great councell for his liberty , which is the life of life , and for his honour and good name , which is better then life ; and yet hee hath spared neither , but hath most unchristianly , and undutifully , and that publickly and privately aspersed them upon all occurrences : and therefore if at pleasure hee can vilipend , sleight , traduce and speake evill of those dignities , i may not thinke my selfe agrieved , if hee most unbrotherly in his scriblings abuse me . yea , i am so farre from being offended at him , for this his so dealing with mee , as i thinke my selfe honoured by it , and account it matter of rejoycing , having learned that lesson of my heavenly master , that when men revile me , reproach me and speake all manner of evill of me falsely , for his names sake , that i should rejoyce and be exceeding glad ; for so they have done by all the prophets , matth. . luke the . and paul tooke such dealing from the false teachers of his time , for matter of triumph , ( cor. . verse . ) saying , i take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses for christs sake , for when i am weake then am i strong . this i apply unto my selfe , who have suffered as much from him , and those of his party , in reproaches , in persecutions , and in all manner of reviling and blasting language , as their daily pamphlets and words can witnesse , as any man now living ; and for no other cause that i know of , but that i maintaine the truth against error , and oppose the novelties and groundlesse opinions of the times ; all the which will the more aggravate their judgement ; because they did as immoderately prayse me ( as can be proved ) before they knew my differing opinion from them , as they doe now maliciously and causelesly vituperate mee : and the lord knowes , that i am not changed in my opinion in any knowne truth from what i both beleeved and to my power practised , above these thirty yeares ; neither had i any reason to vary from my principles , they being grounded upon the unerring word of truth : and therefore for my brother burtons and his parties sleighting of mee , and my indeavours , i wave them as meere grolleries , knowing that my bookes have beene read by more judicious men , then either himselfe , or any of his fraternity , and have had the approbation of learned men at home and abroad . and now i come to his argument , for hee hath not so much candour , and faire dealing in him , as to lay downe my reasons , that the reader might see the grounds of truth , but conceals them all , and makes a syllogisme of his owne , or else hath borrowed it , from some of his american friends , and fetcht it out of the new world : for i never read the like in either europian or asian writer ; no nor in any african author : & yet that country was famous for monsters , and usually esteemed to be the mother and nursery of prodigious births , and yet such a syllogisme i never saw brought forth by any of that nation , as this of his framing : and i am confident that every sucking sophister will bee ready truly to say of it , as hee falsely speakes of those multitudes baptized by iohn & christs disciples , that they were not formed into a church or churches : the same i say , will any but a novice in the art of disputation conclude of his syllogisme , that it hath neither forme , mood , or figure : and that i could easily make evident , were it not for mispending of precious time , and that i desire not to displease the good old father , in discovering his nakednesse , and infirmities , who if hee were so highly offended with mee , because hee conceived i meant him , when i spake of a basket-hilted beard , how much would hee be inraged , if i should discover his ignorance , and make it appeare , that hee is a meer stranger in the art of logick , which hee would perswade the world hee were so great a master in . but leaving that , i will come the matter in hand , which is of publicke concernment : and in the first place , i must needs blame him for his sacriledge and unjust dealing , who at one time robbs the church of christ of such multitudes of believers as were converted and baptized by the baptist and christs disciples , and by them added unto the church of the iews , who were then the only visible church upon earth , and proclaimed by christ himself ( iohn . ) to be the only true worshippers , who saith that salvation was of the iews , and that the samaritans , worshipped they knew not what . now to the church of the iewes those true worshippers , those that were converted by iohn the baptist and christs disciples , and baptized into christ , were added : and therfore they were worthy to have been taken notice of by my brother burton , as formed into a church or churches , if believing in christ , repenting and being baptized in his name and by his authority , be sufficient to make men members of a church : for as the catholicke visible church consists of many nationall , provinciall , and presbyterian churches , so did the nationall church of the iews of many citie & countries , churches which were in their dialect called synagogues , which is the same with our churches both in cities and countries , as all the learned well know ; for in all those synagogues they partaked daily in the morall worship , and had the preaching of the law and the keyes of heaven . now then when those multitudes that i enumerated in my arguments , baptized by iohn and the blessed apostles , and the seventy disciples were all gathered into christs fold , and made his sheepe and true believers , and that by the preaching of the gospell , and hearing of the voyce of their pastors , and had amongst them all those sealing and discriminating ordinances , that were sufficient not only to forme them into a church or churches , but to difference them from pagans and infidels , as who were israelites , to whom pertained the adoption , and the glory , the covenants and the giving of the law , and the service of god , and the promises , as saint paul speaketh , rom. . vers . . all which i conceive were sufficent and avaylable to make any then living , members of christs church . i say , when they had circumcision , and the passoever , & baptisme , and the law and the gospell and that worship of god that he had established amongst them , and were his peculiar people , of whom christ had given this testimony that they were his true worshippers , and when they were also gathered in according to gods own appointment , by the sound of the gospell and by the preaching of faith and repentance and by the ministry of the word , as all the prophets had formerly gathered churches , then those that were baptized by iohn , who was a prophet sent of god ( luke the . ) and sent to baptize ( iohn the . . ) and those that were baptized by the disciples who were sent from christ as he was from his father who said go teach all nations baptising them , &c. all they i say ought by my brother burton and all the independents to be taken notice of , as formed into a church or churches , what so ever he and i. s. say to the contrary , who in this agree , that those that were baptized by john and by christs disciples were no christians , much lesse cast into a church mould , according to the new-testament forme , and lest of all that they were members of one christian church at ierusalem . these are j. s. his formall words pag. . so that whiles these men vvill dispute against the truth , they blaspheme and give the spirit of god the lye : for christ hath said , that they that heare his disciples , heare him , and that they that heare his voyce are his sheepe ; novv , vvhen all those that vvere converted by their ministry , and vvere in token of their faith and obedience baptized , and had given up their names unto christ , they were all incorporated into his fold , which is his church , his mysticall body , and were moulded into a church or churches , and so they are set down to us in the holy scriptures as believers and true members of christs church ; and therefore formed into a church or churches ; for there is but one shepherd and one sheep-fold , and christ had then no other church on earth that we reade of but that of the iewes ; and which is yet more , it was a reformed church ; for christ had cast out all the buyers and sellers ( john . ) out of the temple , and cals it his fathers house , and the house of prayer , so that it was now a pure church , and clensed from all pollutions , and in the which all christs ordinances were in their purity ; here was the preaching of the gospell , the teaching of the law , and all the sealing ordinances , both old and new : here was circumcision , the passeover , sacrifices and ceremonies , here was baptisme and the lords supper or breaking of bread ; here was the true invocation or calling on the name of god , and that in the house of prayer , where all supplications were heard , and that before christs death : here we have all the materialls for the making or forming of a church or churches , or casting of christians into a church mould according to the new-testament forme ( to speak a little in the independents dialect ) for here we have visible saints in multitudes , devoute men and true worshippers from out of all the nations under heaven ( acts ) : here we have christ and his twelve apostles , and his seventy disciples , elders and teachers in abundance , besides many women that followed him and ministred unto him ; here was no want of ministers and officers and members of all sorts besides innumerable multitudes of believers and cryers hosanna , and all this before christs death , as well as after , and all these christian believers , and such as did partake of all sealing and saving ordinances sufficient to cast them into a church mould , and to forme them into a church or churches , as well as after christs ascension : and therefore my indefinite enumeration of those that were baptized by iohn and christs disciples , ought by my brother burton and i. s. and all the independents to have been taken notice of as formed into a church or churches , without christ and his blessed apostles who partaked in all ordinances , be not in their esteeme reputed christians and formed into a church , or cast into a church mould , which were blasphemy in any to thinke , and therefore is much more the height of wickednesse in my brother burton and i. s. to affirme and print : for i. s. his expressions i produced them often before . i will now set downe my brother burtons formall words , which i cannot but reiterate . for your indefinite enumeration ( saith he ) of those mulititudes baptized by iohn , and by christs disciples , we take no notice of them unlesse formed into a church or churches ; but following the expresse scripture , the first formed church we finde is in acts . these are his words and that in the name of all the independents , saying we take no notice of them . so that by this , all men may gather that in the independents language , and in their divinity , iohn baptist , and all christs disciples with christ himself and all christian believers in christs time , and all that by baptisme were received into christs fold and church , and such as had given up their names to christ , were not worthy to be taken notice of by the independent brethren who esteeme of them all as no christians , but a deformed church , and not cast into a church mould : for my brother burton peremptorily affirmes , and that in the name of all the independents pag. . that following the expresse scripture , the first formed church we finde is in acts the . so that they all prof●sse , they reade of no formed church , nor of no church cast into a church mould , according to the new-testament forme , till after christs death ; and that expr sly set down for the time of it acts the . so that the christian church before christs death and ascension was deformed ; that is to speake plainly , that iohn the baptist , christ and his holy apostles and all christians made by them , were not moulded up as they ought to be and formed into a church or churches ; which if it be not the height of blasphemy , i refer to the judgment of any intelligent reader ! amongst them in their new moulded congregations , a pastor & a teacher , and two elders , and a deacon and five or six brethren more and three or four sisters can make up a formed church after the new testament form ; now is there any man so stupid and brutish as will not conclude that where christ was the great pastor and shepherd of our soules , and where there were james and john the sonnes of zebedee two teachers or doctors , those bonaerges , those sonnes of thunder , and eight or nine elders with seventy disciples all saints all whose names were writ in heaven with multitudes of beleevers with many women that followed christ the great shepherd of our souls , who had also a decon amongst them , judas by name , that all these could not or did not make up a formed church or churches , when ten or twelve in their whibling congregations , so qualified as formerly , can make a formed church after the new testament form ? i say he that shall not beleeve that the lord jesus christ the great shepherd of his sheep , and all his disciples , schollers and followers cannot as well make a formed church , as a few in our new founded or rather confounded congregations , is voyd of all reason and understanding : and they that shall peremptorily and rashly affirm that they were not a true formed church , i proclaim them guilty of blasphemy and deserving most condigne punishment : and therfore when my brother burton and many of the independents are guilty of this heinous and facinorous crime they ought severely to be dealt with , as prevaricators against the divine majesty of the king of saints and king of kings and against the honour of the saints in christs time , and ought by all christs true disciples and such as love the honour and dignity of their king and saviour jesus christ to be abominated as a company of false teachers , calumniators and horrid seducers , how godly soever they seem to the wrold to be . and as all such teachers as my brother burton and his complices are , ought by christs saints and servants to be looked on as a company of grand impostors and juglers : so the poor and despised presbyterians , who they terme sinners and carnall people , and men of earth and enemies of christ and his kingdome , may comfort themselves in this that they are like their master and his disciples , and all that were converted by john the baptist and by the ministry of christ and his apostles and disciples and baptized by them : for they pronounce of us all , that we are not formed into a church or churches , nor cast into a church mould according to the new testament forme , and that we are not members of any true church nor saints , but enemies of christ , and at best but converts in part , as if christ the authour and finisher of our faith , wrought his worke to the halves , this i say may comfort all us the poore despised presbyterians ; for the same they say of christ and his disciples , and of all that were converted and baptized by johns and their ministry and such as partaked in all ordinances , of all which they affirm , that they were not formed into a church or churches according to the new testament form : for in their babble , there was not a formed church , till that we reade of acts the . so that neither christ nor his disciples nor john the baptist and his disciples , nor the hundred and twenty names we read of acts the . in their learning were a formed church , nor all the other worshippers the scripture speaks of act. . nor thought worthy by them to be taken notice of for a church or churches ; so that by this bold assertion of my brother burton and i. s. they do not only oppose the truth , but indeed many of those of their own party and tribe , howsoever they pretend they write in the name of them all , who i am most assured will give them little thanks for this their pains ; for to my knowledge the learnedst of them are against them in this point and disavow their opinion : for the principallest of them hold that the hundred and twenty names we read of acts the first , were a true formed church as all their writings and disputes declare : and therefore my brother burton and i. s. affirming the contrary , in this they oppose many of their brethren as well as the presbyterians ; and for this their temerity , i am most confident they will be highly blamed by all the judicious of that party . and truly if the hundred and twenty names were not a true formed church , there was then none upon earth . and if they had not been a formed church according to the new testament forme , they could not have given a forme to other churches ; for all learned christians agree in this , that it must be a true formed church , that must make others true formed churches : for they cannot give and communicate that to others that they have not themselvs : this is one of their own principles , and therefore they cannot deny it . now if the hundred and twenty names were a true formed church , then all that were baptized by iohn and christs disciples , and as many as were converted by their ministry , were a true formed church or churches ; for they were all formed after one and the same way , so that what made the hundred and twenty names a true formed church , made all the other a true formed church or churches , if the same cause can produce the same or the like effect . and if men would but seriously consider , what it is that is absolutely requisite or necessary and indeed abundantly sufficient for the making or forming of a true church or churches , or for the making of any man or woman a member of a true formed church , they would soon and without any difficulty perceive , that all those that were baptized by iohn the baptist and christs disciples were as well formed into a church or churches as the hundred & twenty names and those three thousand my brother burton speakes of , and which he ●alls the first formed church : for all those that were baptized by john and christs disciples beleeved the maine points of the christian faith , and professed subjection unto the gospell of jesus christ and his kingdome , as well as the hundred and twenty names and the other three thousand , and this was as much as iohn the baptist , christ himselfe and all his apostles required for the forming of them into a church or churches and making of any men or women members of the same , as is manifest in the second of the acts verse ▪ where peter saith , repent and be baptized . and where likewise it is recorded , that as many as gladly received the word were baptized , verse . and the same day were added to the church about three thousand soules . neither was there required any more of those converted by philippe in the church of samaria , acts the . or of the eunuch or of the goaler , or of any other that were admitted into church-fellowship in the apostles ●imes , then that they should beleeve and be baptized , as is apparent through the whole story of the acts. now then when all that were baptized by the baptist and christs disciples , did all repent and beleeve , as the scripture relateth they did , of which the hundred and twenty names were a part as well as those three thousand , then they were all moulded into a church forme , and formed into a church or churches as well as the three thousand , that my brother burton confesseth , following the expresse scripture , were the first formed church . and if beleeving the gospell then , and yeelding subjection unto it , and repenting and being baptized were sufficient to make them members and forme them into a church or churches , then beleeving and repenting now , and being baptized and yeelding subjection unto the gospell is sufficient for the making of either men or women members and forming of them into a church or churches ; for these were the principall things and the only things then thought sufficient by the baptist , christ and the blessed apostles and all the evangelists for the making of any members , and that in the apostolicall , prime and purest churches . neither have any ministers of the gospell in these our dayes , any other rule to go by informing or gathering of churches or receiving of members into any church , then that iohn the baptist and the glorious apostles and disciples of christ had , all the which notwithstanding did then set up christ upon his throne as well as any independent ministers in our times : and therefore as it is high presumption and rashnesse in those of the congregationall way to make or frame to themselves and to the church of god any other rules to go by in forming of churches then those set down by christ himselfe , who is only to be heard mat. . so it is a great sinne and breach of charity in them to deny those to be formed into a church or churches , that observe not their new rules , and yet observe and follow christs injunctions and commands : from all which i may well and safely conclude , that when those that were baptized by the baptist and christs disciples imbraced the christian faith and professed subjection unto it and unto christ the messiah , and were baptized by them into christ or in his name , who were men in office and sent of god to this purpose , as having their commission immediately from him for their so doing ; for so saint john saith , ioh. . v. . he that sent me to baptize , &c. so christ saith , go teach all nations and baptize them , &c. mat. . i say when this was the substance of iohn & the apostles commission , and when john performed it accordingly baptizing all jerusalem and all judea , and all the regions round about , matth. . and when the disciples of christ baptized more then john , iohn . . then it followes that all those they baptized were all moulded into a church or churches , as well as the hundred and twenty names ( who were baptized by their ministery ) and those thousands that were converted , baptized and added unto the church in the . of the acts by the preaching and ministery of peter , and the other apostles , and were all by the same reason formed into a church or churches , ( not withstanding whatsoever my brother burton and i. s. speake and dispute to the contrary ) and therefore they ought to have beene taken notice of by my good brother as formed into a church or churches . and if it be duly considered what the independents teach and hold concerning a true formed church , after the new testament forme , and according to their principles , then this very church my brother burton saith was the first formed church wee reade of , was neither in his owne opinion , nor according to the doctrine of those of the congregationall way , a true formed church , as not having distinct officers and members united into one church body respectively , and therefore not a church properly so called : and so then it will follow , there was not at that time a true formed church in the world , which is impious to say or thinke , as in the sequell of this tractate by gods assistance i shall abundantly make appeare , and that from my brother burtons owne words , and from the independents definition of a church : and therefore my brother burton ought as little to have taken notice of those converted by peters sermon for the first formed church as of those that were baptized by iohn and christs disciples , for they had not their distinct officers and members united into a church body respectively according to their learning ; yea they had not then deacons at all , nor elders as many of the independents hold , nor other of their requisits for the making of a formed church : and therefore it was notachurch properly so called to speake in their dialect ▪ but of these things in their due place . i will now examine his following discourse , by which the vanity of my brother burton will the better appeare , and for the which i perswade my selfe he will receive if not a severe censure , at least a moderate check , such an one as i causelessly had not long since from a plumporidge presbyterian brother , one of their fellow comoners and a trencher friend to that party : for my brother burton doth in expr●sse words grant that which all the independents and those of his faction absolutely deny , viz. that there were many congregations and assemblies of beleevers in the church of jesalem : this i say he granteth , which all they deny , attesting the contrary , as all their dissenting arguments shew , who labour to prove that there were not many congregations and assemblies of beleevers in the church of jerusalem ; and in formall words affirme , that there were no more beleevers in that church , then did and could all meet together in one place and congregation : for they knew very well that if they should grant that , the day on their side is lost : and this caused master knollys by name , and i. s. to come out against me for holding there were many congregations , with a promise , that if i could prove there were more beleevers in the church of jerusalem then could all meet in one place to partake in all acts of worship , that then the controversie would bee at an end , and so doe all the independents say , that i ever yet talked with . now my brother burton an old disciple , and father amongst them , acknowledgeth that there were many congregations of beleevers in the church of ierusalem , & that in its infancy and childhood , and proveth it by reason and arguments , as that there was no place great enough to containe them all ; and therefore they were forced into severall assemblies , and that the largenesse of the church required seven deacons . these are his owne words , by which he proveth many congregations in the church of ierusalem , which was that i laboured to prove , and therefore hee hath done my worke . now all men know where there are seven treasurers , there must needs be an innumerable number and multitude of beleevers : for two or three treasurers would have served any one congregation though it had consisted of many more then five thousand , as daily experience teacheth us . now that there were se●en at the first appointed , it sheweth a mighty vast multitude of beleevers and saints ; and if in its infancy there were so many ordained , how many more may wee suppose were afterward in future times made , when the multitudes of beleevers daily increased as the scripture relateth ? and these i say are my brother burtons own arguments against himself to prove many congregations of beleevers at that time in the church of ierusalem , which notwithstanding , is that all the independents deny . now if his brethren doe not truly conclude of him , and say , as they did , when he writ his protestation protested of which hee himselfe was ashamed , that hee was a weake man , and unfit for that busines , and that hee should have left that dispute to those that had many yeares studied the question , i shall be much deceived : and if i have not beene mis-informed by some of that way , many of the most approved of them for judgement , have already given this verdict of him , and that for his very vindiciae veritatis , or rather falsitatis , and for his truth shut out of doores that hee was a weake man , and unfit for this imployment , as being a man of more passion and choler then grounded reason and argumentation ; and therefore would spoyle their cause . but now to the matter in hand . my brother burton acknowledgeth that the beleevers in the church of ierusalem , were so many , in the very infancy of it , that for want of a convenient place , as wherein to breake bread , or receive the lords supper all together , they were constrained to sever themselves into divers companies ; and to communicate in severall private houses , which concession of his quite overthrowes the opinion of those of the congregationall way as they call it ; yet saith hee , this severing was not a dividing of the church into so many distinct formall churches or church bodies , because but so many branches of one and the same particular church , which though ( saith hee ) you called so many congregations , yet properly so many churches they were not , as not having their distinct officers and members united into one church body respectively . these are his formall words . so that he distinguisheth between church and congregation , as master knollys doth betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not making them synonima's , as other men and those of the congregationall way usually doe , and thinkes by this his grollery to evade the dint of all arguments that are brought to convince them . the question therefore betweene me and my brother burton at this time , is , whether a congregation and a company of beleevers communicating together in church fellowship , and in all the saving and sealing ordinances , be a church properly so called , which my brother burton denies , saying , that although i called them so many congregations , yet properly so many churches they were not ; and puts mee upon the proofe of it : and therefore to gratifie my kind brother , & to shew how willing i am to please his humour i do undertake that work . now if i can make it appeare , & evince , that those severall assemblies and congregations of beleevers in the church of ierusalem wee reade of in the first six chapters of the acts , were so many severall churches properly so called , then hee will acknowledge and confesse that my elevenor twelve sheets spent about this argument prove no waste paper ; and then also the controversie betweene us is at an end , and hee must turne presbyterian dependent if hee hath any honesty in him . this then is my taske to maintaine , and prove that those congregations and severall assemblies or companies of beleevers in the church at ierusalem , were so many churches properly so called , which by the grace of god and his blessed assistance i doubt not but to make good , although he had sufficiently himself overthrowne the independents doctrine , by the very granting there were many congregations in ierusalem . but by the way , before i come to prove what i have undertaken , i will take this liberty to premise thus much , if that my brother burton speaketh of the church at ierusalem bee orthodox divinity , viz. that the severing of themselves , into divers companies , and into many severall congregations , in severall private houses , for the partaking in all the ordinances , and for the injoying of all the acts of worship , that they might be the better edified , makes them not so many distinct formall churches , or church bodies properly so called , ( because but so many branches of one and the same particular church , the communicating and participating notwithstanding in al the which ordinances in al ages , was thought sufficient to constitute a formall church , or a church body properly so called ) : then i affirme the same may be concluded of the catholick visible church ; for that is but one church , and one sheep-fold , as being founded and built upon that one rock iesus christ , that onely pastor and shepheard of his sheepe ; and therefore one of these conclusions must necessarily insue upon his principles , viz. if the severing of a particular church into many congregations and assemblies makes them not severall churches or church bodies properly so called , as my brother burton teaches ; because it is but one and the same church , and all those congregations are but so many branches of that one church : then the severing of the catholike visible church into many congregations and assemblies through the world , makes them not so many churches properly so called , because the church of christ is but one and the same church , and all those congregations are but so many branches of that one church : and so by his learning there shall now be no visible churches upon earth properly so called , although they injoy all christs ordinances in each of them , for they are but so many branches of that one church . and if this bee good divinity , then let all men turne expectants and seekers , for wee have not in the world as yet any particular visible formed churches ; for all these severall congregations are but so many branches of that one catholicke visible church : and a branch and a member of a church is not a church properly so called in my brother burtons dialect : and therefore wee have no true visible churches , or church bodies upon earth properly so called : this i say will necessarily follow upon my brother burtons unsound principles and this his opinion , which i am confident upon his more serious thoughts , and when he makes not such haste , ( as he confesses he did , when he writ this his book against me ) he will acknowledge to be very erroneous . but if he shall against all reason , undertake to maintaine the same doctrine concerning the catholicke visible church he doth about the church of ierusalem , i am assured he will be highly condemned by the learnedest of his party as well as by the universall consent of all the judicious divines in the world , who i know are of a contrary judgement . but i say , if upon mature deliberation he shall acknowledge and grant that the severall congregations or churches of believers mentioned in the scriptures , as that of corinth , ephesus , galatia &c. and their own severall congregations in their new gathered churches ( howsoever he will not grant that title unto our assemblies ) i say if he shall but accord that both the primitive churches and their new congregations be churches properly so called or church bodies , though but so many branches and members of the catholicke visible church , which yet is but one and the same church : then likewise of necessity it will follow , and he must yeild unto it , that all those severall congregations and assemblies in the church of ierusalem were churches properly so called , though but so many branches of that one and the same particular church , because as the learned know , all particular congregations and churches that partake in all the ordinances as they are similar parts of the whole church , so they doe all partake of the name and nature of it and are all of them churches properly so called ; and therefore by the very same reason i say , all those severall congregations and assemblies in the church of ierusalem being parts of that nationall city or presbyterian church , that one and the same church , as partaking both of the name and nature of that church , are all of them churches properly so called ; one of those conclusions , i affirme will necessarily follow from my brother burtons principles . and for the better evidencing of what i have said , i will adde a few words more by way of a corollary , that whatsoever the whole church at ierusalem had in it to make it the first formed church properly so called , the same had all the congregations and assemblies respectively and severally considered , to make every one of them churches properly so called : and therefore if the whole church at ierusalem may challenge the name of a true formed church ( as the independents acknowledge ) then the severall congregations and assemblies respectively and severally considered , might do the same , and were churches properly so called . for if the whole consisted of visible saints , so did every one of those severall congregations and assemblies consist of visible saints . and if the whole had the blessed apostles in it and christs seventy disciples and all sorts of church officers , so had every severall congregation and assembly of that church , though but a part and a branch of the whole . and if the whole church inioyed all the saving and sealing ordinances and all acts of worship , and continued stedfastly in the apostles doctrine and fellowship and in breaking bread and in prayer , so did every one of those congregations and assemblies severally and respectively considered : and therefore when all the branches of that one particular church at ierusalem , viz : every congregation and assembly severally considered and as a part , were equall to the whole church in all priviledges immunities and in whatsoever is required for the making of a true formed church , so that there was nothing wanting to either of those congregations that the whole church partaked in and injoyed or could challenge for the making it a compleat church , then it followeth and that necessarily , that if the whole church be a true formed church and a church properly so called as the independents confesse , that all those congregations & assemblies severally considered were churches properly so called . this i thought good to premise . and now i come to make good what i undertooke , which is to prove those severall assemblies in the church of ierusalem , to be churches properly so called , which i do by this argument . all such assemblies & congregations as daily met together in diverse companies in the temple , and in solomons porch and in severall private houses , in the fellowship of the gospell , and in the name of christ , and clothed with his power , and honoured with christs presence , being all believers and saints , and such as gladly received the word , and were all baptized and continued stedfastly in the apostles doctrine and fellowship , and in the breaking of bread and in prayer , and injoyed amongst themselves in their severall congregations all the saving and sealing ordinances , and all acts of worship , and whatsoever priviledges and immunities the whole church partaked in ( and the which the independents themselves repute and thinke sufficient for the making and constituting of a formed church ) and who also had amongst them in those severall assemblies ministers immediately sent them of god and inspired with the holy ghost , every one of the which had the keyes of the kingdome of heaven given unto them by christ himselfe , with a promise to be with them to the ende of the world , and that whatsoever they loosed on earth should be loosed in heaven ; and whatsoever they bound on earth should be bound in heaven , and that his spirit also should leade them into all truth ; the which ministers likewise taught them whatsoever christ had commanded them , and that daily in the temple and in every house , all and every one of them respectively and severally taken , were true and compleate churches properly so called . but in the church of jerusalem there were many such assemblies and congregations as dayly met together in diverse companies in the temple and in solomons porch , and in several private houses , in the fellowship of the gospell , and in the name of christ , and clothed with his power , and honoured with christs presence , being all believers and saints , and such as gladly received the word , and were all baptized and continued stedfastly in the apostles doctrine and fellowship , and in the breaking of bread and in prayers , and injoyed amongst themselves in their severall congregations , all the saving and sealing ordinances , and all acts of worship and whatsoever priviledges and immunities the whole church partaked in , and the which the independents themselves repute and thinke sufficient for the making and constituting of a formed church , and who also had amongst them in those severall assemblies ministers immediately sent them of god and inspired with the holy ghost , every one of the which had the keyes of the kingdom of heaven given them by christ himselfe , with a promise to be with them to the end of the world , and that whatsoever they loosed on earth should be loosed in heaven ; and whatsoever they bound on earth should be bound in heaven , and that his spirit also should leade them into all truth : the which ministers likewise taught them whatsoever christ had commanded them , and that dayly in the temple and in every house . ergo , all and every one of those assemblies and congregations respectively and severally taken , were true and compleat churches properly so called . for the major , no well grounded christian will deny it , especially the independents cannot gain say it : for if two or three met together in the fellowship of the gospell and in christs name make a true visible church , as those of the congregationall way hold and teach ; then much more where two or three hundreds are met together in the fellowship of the gospell and in the name of christ and in the which also they partaked in all the saving and sealing ordinances , as in the preaching of the word and prayer , and in the sacraments of baptisme and the lords supper , and that by lawfull ministers and officers appointed and sent by god himselfe ; i say , by far better reason such a congregation is a true and visible and compleate church properly so called , as all rationall and intelligible men will easily conclude ; and therefore this cannot be denied by the independents , especially when ( as i noted before ) it is their owne doctrine , taught in all their writings , and preached by every one of the congregationall way , and confirmed by their own daily practice . and to passe by many books writ of late by the ministers of new-england and some of the independent ministers here amongst us , i will only at this time pitch upon one who hath in my opinion , dealt more candidly then any of his brethren : for he kepes no reserves donec ad triarios redierit res , but sets downe plainly what they hold . i will make bold therefore with his new blasing lights , lately set up , upon that learned beaken , called truth gloriously appearing from under the sad and sable cloude of obloquy . in the which treatise , pag. . and . the author in the name of all the independents declares their judgement , concering this businesse , whose words i will set down at large , desiring to deliver their minde in their own expressions rather then in mine , that they may not hereafter accuse me to have pickt and chose what made most for me and against them , and left the rest . his words are these . object . it may possibly here be objected , how will it appeare that so small a number as two or three joyned together in the fellowship of the gospell , do constitute a visible church ? answ . it will appeare evident by this insuing argument . christ hath given his power , and promised his presence to two or three ioyned together in the fellowship of the gospell ; therefore two or three so joyned together , do constitute a visible church . the antecedent is proved from the words of christ matth. . if thy brother offend thee , tell him of it ; if he refuse to heare thee , take two or three ; if he heare not them , tell it to the church : if he neglect to heare the church , let him be unto thee as an heathen and a publican . i say unto you , whatsoever you shall binde on earth shall be bound in heaven , and whatsoever yee shall loose on earth shall be loosed in heaven . loe ! here 's their power given them by christ . the presence of christ is promised by them . vers . . where two or three are gathered together in my name , there am i in the middest of them . the consequent cannot be denied ; for what people in the world may be called a church , if they may not , to whom christ hath given his power , and promised his presence ? if the gifts of christ be of any force , if the power of christ be of any efficacy , then they have a right to be so called . neither is this destitute of learned men , who have given their suffrage to it . humfred . de religione vera conservanda pag. . ecclesiam cum dico , non unum aut alterum sacerdotem aut ministrum , sed legitimum ac christianum catum nomino et innuo . besides , the definition of a visible church , will prove the consequent . a visible church is a mysticall body whereof christ is the head , the members be saints , called out of the world , & united together into one congregation by an holy covenant , to worship the lord , and to edifie one another in all his holy ordinances . this definition , though it properly looke upon a compleate church , it is appliable to two or three that are joyned together in the fellowship of the faith of the gospell . , object : but is it like that two or three there is taken for the church mentioned vers . . to which christ hath given his power ? answ . i do not say that it is alwaies so taken , for because the church doth frequently consist of many ; but this i say , that it may be so taken , as the very coherence of the words shews . beside , it will further appeare thus ; if two or three may meet together , clothed with christs power , and honoured with christs presence , then two or three may be the church mentioned , vers . . but two or three may meet together , clothed with christs power ; for they meet in his name ( as the text speakes ) . e. clothed with his power , for name signifieth power in severall scriptures prov. the . . philip. . . and honoured with his presence : and therefore two or three may be the church there mentioned . . object . but such a company being destitute of officers , can be no church . answ . if it had been said , they could have been no compleate church , i would have consented . but to say , that they are not a compleat church , therefore they are no church , is a non sequitur . a man that wants a hand , or foot , or both , is notwithstanding a man , though a maimed man , officers do not concurr to the esse or being of a church ; but to the bene esse , or well being of a church ; for otherwise , put case the officers of a church dye , then must the church be unchurched , and so toties quoties as such a thing happens , which in times of mortality may be often . againe , a company of believers ioyned together in the fellowship of the gospell hath the matter and forme of a church , even before it hath any officers , and therefore is a church without them ; it hath the matter of a church , a company believing cor. . . ephes . . . and it hath the forme of a church , viz. a combining and uniting of themselves together into one body by the bond of an holy covenant . i have spoke some thing the more in this particular , to strengthen such as have built upon this foundation ; that upon the reading of any books , or hearig of any arguments on the contrary side , their hearts may not ( like the heart of ahaz isai the . . when he heard of the confederacy of syria and ephraim ) be moved , as the trees of the wood are moved with the winde . this is the discourse of that author , whose words i have related in their full length and extent , not intending at this time to shew all the errors of them , which would require a just volume , though occasonally i shall meete with some of them , and make it appeare that according to his discription of a church , which he hath taken out of master cotteos booke of new ▪ england none of the congregationall churches at this day are compleate churches properly so called . and if that also my brother burton speakes , be true , then the very church of jerusalem ( as i said before ) which he calles the first formed church , was not a true formed church properly so called . all this occasionally i hope to make evident . in the meane time , i will make use of such arguments , as the new lights from the summer ilands afforde me , for the proving of my major proposition , which was , that , all those assemblies and congregations , met together in those severall houses at ierusalem , every one of them respectively and severally taken , were churches properly so called . and this i doe the more willingly , because i conceive it will better sound in my brother burtons eares , and those of his party , to heare one of their own great rabbyes who they usually call giants , and tall fellowes , then to heare me , who at pleasure they stile a pigmy and dwarfe ; from his words therefore i thus argue . if two or three met together in the fellowship of the gospell and in christs name , and clothed with his power , and honoured with his presence , doe constitute a visible church , as he asserteth and laboureth to prove in the name of all the independents : then much more two or three hundred met together in the fellowship of the gospell and in christs name , and clothed with his power , and honoured with his presence , having amongst them also their lawfull officers and ministers , and injoying likewise all those saving and sealing ordinances within themselves , which the independents confesse are sufficient for the constituting of a church properly so called , then i say , and that with far better reason , that such a company doe constitute a compleat visible church or a church body properly so called : but in the church of jerusalem there was not onely two or three met together or two or three such assemblies and congregations , but at least twelve , if not halfe twelve score , yea innumerable , in all and every one of the which , they met together in the fellowship of the gospell and in christs name , and clothed with his power , and honoured with his presence , and in all and every one of the which respectively and severally , they had also their lawfull officers and ministers , and injoyed all those saving and sealing ordinances , which the independents confesse arr sufficient for the constituting of a church properly so called . ergo all and every one of those congregations severally and respectively considered were churches properly so called . this argument is grounded upon the independents owne principles , and upon their very words , and corroborated with their owne reasons , for what people ( say they ) in the world may bee called a church , if they may not , to whom christ hath given his power , and promised his presence ? if the gifts of christ be of any force , if the power of christ bee of any efficacy , then they have a right to be so called . thus the independents speake ; and therefore without they will renounce their owne principles , and abjure all reason , and the very light of understanding given them of god , they must acknowledge those severall congregations in the church of jerusalem to be churches properly so called , as having in every one of them whatsoever they thinke requisite and sufficient to constitute a formed church ; for there were in each of them respectively such ministers and officers , as to whom christ had given his power , and promised his presence , and that to the en● of the world , matth. . vers . the last . they had also in all those congregations , all those priviledges , immunities and ordinances , the injoying of the which the independents thinke sufficient to make any one of their new congregations a compleat and formed church , or church body properly so called : as for their ministers and pastors , they had all the blessed apostles amongst them , and christs seventy disciples , and many other preachers abundantly furnished with al gifts as who had gone in and out with christ from the very beginning of his and iohns ministry , the meanest of which was thought fit to be an apostle , as is manifest from the first of the acts ; and they had amongst them also in their severall congregations , many beleevers and saints , and all of them extraordinarily gifted and qualified , and such as continued stedfastly in the apostles doctrine and fellowship , and in the breaking of bread , and in prayers ; therefore they were visible churches , ( i doe not with the author say mysticall bodies ) the members of the which were visible saints , such as were called out of the world , and united together in their severall congregations , and that with the holy covenants of baptisme , and breaking of bread to worship the lord in all his holy ordinances , and therefore they were so many compleat churches , and churches properly so called , as being joyned together in the fellowship of the faith of the gospel , and having in all those assemblies and congregations severally and respectively , both for matter and forme , that which the independents hold ever sufficient to constitute and compleate churches properly so called : for the matter of those congregations , they were visible and miraculous saints , not ordinary ones , as being inspired with the holy ghost , and having amongst them officers and ministers of incomparable sanctified & transcendent indowments , viz , the holy apostles , al the which were led into all truth by the spirit of god , who spake in them and by them infallibly , who had all and every one of them the keys of the kingdome of heaven , viz. the power of order and jurisdiction , by which they preached the gospel , and ordained and constituted all other churches , and gathered and formed churches , both in ierusalem , and in all other cities and countries wheresoever they came . and as in all those congregations and assemblies they had the materials both for officers and members of true compleate formed churches ; so t●●y had likewise that which the independents call the forme of compleate churches properly so called , to speake in their owne language ; for they were all united and combined together in all and every one of those severall congregations , by the bond of an holy covenant or covenants ; as that of baptisme , and breaking of bread , those sealing ordinances ; and they had the preaching of the word and prayer amongst them , in all which ordinances every one of those severall congregations did daily partake with the fellowship of the apostles , all which in these our dayes are thought sufficient by those of the congregationall way to make any of their assemblies a true and compleat formed church , and a church properly so called : so that wheresoever according to their owne doctrine and principles , they inioy all these ordinances in their severall meeting houses with a pastor and doctor , and an elder or two and a deacon , and three or foure good women , and as many men , every one of these severall congregations challenge unto themselves ( though they consist but of ten or twelve ) the name of a formall and compleate church properly so called , and doe conclude , that they are so many churches properly so called , in all which they affirme and no where else that christ is set up as king upon his throne . and therefore if all the severall congregations of the independents considered by themselves respectively & apart , may properly in their opinion be called churches , and that for the injoying but some of the above mentioned ordinances and priviledges , that all those severall congregations in the church of ierusalem did compleatly partake in , then all good reason will conclude that all these severall assemblies in jerusalem respectively and severally considered were compleate churches properly so called ; and that ( as i said before ) with a great deale more and better reason by how much it is certaine that those congregations and severall assemblies of beleevers in the church of jerusalem had both for matter and forme and all other requisits , whatsoever in these our dayes can make a compleate church or churches properly so called . and this that i have now said for the confirmation of the major proposition of my argument may suffice , it being grounded upon the independents owne principles and doctrine , so that i shall not need any more reasons for the corroborating of the truth of the same . as for my minor proposition , they that shall reade but the first six chapters of the acts , and the . of matt. and the . of the same booke , and the sixteenth and twentieth of saint iohns gospel shall find it sufficiently confirmed ; yea , my brother burton denys not , that there were many congregations in ierusalem . so that now , i hope every judicious and intelligible reader from all the forgoing discourse will see , that i have proved what i undertook , viz. that there were not only several congregations and assemblies of beleevers in the church of jerusalem ( which all the independents , saving my brother burton deny ) but that all those severall congregations and assemblies , severally and respectively considered were churches properly so called ( which my brother burton thought a thing impossible to be evinced ) and that all those congregations and assemblies notwithstanding made but one church , and were all of them under one presbyterie governed communi consilio presbyterorum , which my brother burton & all the independents do acknowledge ; and therfore of necessity it must follow there was in ierusalem a subordination or combining of many churches ; all which neverthelesse were called but one church , as being under one government , as the churches at this day of geneva , bazill , and of the other reformed cantons , all the which consisting of many congregations or churches properly so called , being united and combined together and subordinate , make up but one church in their severall precincts , after the example of the church at jerusalem , and the other primitive and purest churches , the government of all the which was left as a patterne of imitation to all succeeding 〈◊〉 to the end of the world , to teach them to unite and combine themselves ▪ ther for the better and more orderly governing & regulating of them . and it is very fit , that as the mother churches , and those the most purest ones , were ruled and ordered , so should all the daughter churches be moderated and regulated in all following generations to the full consummation of all things : yea , all reason will perswade any intelligible man , that a councel or colledge of grave divines and experienced men , and men of knowledge , learning , and integrity , should know a great deale better how to governe , then a few giddy headed , witlesse and worthlesse men , & women , which most of the new congregations consist of . now in all the primitive and apostolicall churches wee find this kind of government , as in the seven churches of asia , the which consisted of many and severall congregations in their severall precincts , and yet made but one church in their particular jurisdictions , and all those my brother burton speaks of , and which hee brings in for the making up of a compleate paterne of church government , were so governed communi consilio presbyterorum , as that of ephesus , as i shall by and by briefly prove , after i have answered to what my brother burton hath yet to say in this busines , to whose words if any credit may be given , then the church of ierusalem it selfe which hee cals the first formed church , was not a perfect formed church ; for hee accuseth that of imperfection , and not that only , but all the other primitive and apostolicall churches , saying that they were not compleate within themselves ; so that to make up a compleate patterne of a true constituted church , we must borrow something from each of them ; and he affirmes , that there is the same relation betweene church and churches , that is betweene the members of the body , every one having need of the other ; so that of necessity by this his doctrine they were all dependent , by the which he doth oppose all his brethren of the congregationall way , who hold and labour to maintaine not the perfection onely of every one of the primitive churches within themselves ; but the parity likewise of them , and the equall authority ; and affirme that they were all independent ; which opinion of theirs , my brother burton overthrowes , making them all dependent . but let us heare himselfe speake . secondly , ( saith hee ) it being no more then one entire particular church , and not any diocesan , or provinciall church , or the presbytery thereof classicall , as you would beare us in hand it is a paterne to all particular churches in succeeding ages ; and yet ( by your favour ) not so perfect , as no apostolick churches besides it should also come in , to make up the patern compleat ; for wee must necessarily take all the churches , &c. as you may see at large in his words before quoted . i desire the reader here in the second part of his answer , to take notice of his expressions ; where , first , there is petitio principii , an ordinary error amongst sophisticall dealing men : hee begs the question , denying the presbytery of the church at ierusalem to be classicall , which notwithstanding the scripture sufficiently evinceth , as hath beene abundantly proved , viz. that the church of ierusalem consisted of many congregations , and notwithstanding it was governed by the joynt consent and common counsell of many presbyters , to both which he accordeth , and yet as if nothing had beene granted by himself , or said by me , to prove it , hee grollishly denieth it . secondly , i shall intreat the reader to observe , how he doth not onely contradict himselfe , but oppose all his brethren of the congregationall way : for they all acknowledge , that the church at jerusalem , and the government of that , was to be a paterne of government to all churches insucceeding times , as being a most perfect paterne , and the mother church , in imitation of the which government as they pretend , they mould up all their particular congregationall churches ; saying , that as the church at jerusalem had an absolute power within it selfe , and was not dependent upon any other churches , as being compleate within it selfe , so ought every church in like manner , after the example of that church , to exercise all authority within it selfe , and not have dependency on any other ; for in all particulars they avow , the church of ierusalem was a perfect formed church , and the same they assert of all the primitive and apostolicall churches . this i say is the doctrine of all the idependents besides himselfe , that i ever have read or talked with ; yea , my brother burton , in the beginning of his answer to his owne argument , saith , that the first formed church we finde , is in the second of the acts. then if it was a formed church ( as hee confesseth ) & then there was nothing wanting unto it ; so that of necessity it must be a compleate and perfect church ; for that that is deficient and deformed , that cannot bee said to be perfect and compleate and a formed church ; now if it were a formed church , as he above said , then it was a perfect and an entire church , as all rationall men will easily and readily gather . and yet notwithstanding here he affirmeth that it was not a perfect paterne ; and therefore ( saith he ) for the making up of a compleate paterne of church government , all the other apostolicall churches besides it must come in . by which words of his , i maintaine , hee does not only oppose all those of his owne party , who all hold the contrary , but contradicts himselfe . but let us heare himselfe speake : of necessity ( saith hee ) we are to take all the churches of the new testament together , to make up one entire and perfect church patern . for in the church of jerusalem , we find election of officers , but we find not expressed that part of discipline for casting out of corrupt members , as in the church of corinth , and so in the rest . for the churches were not brought forth to full perfection in one day . their very constitution had a graduall growth . the church of jerusalem had not deacons at first till there was necessity . the summe is , to make up a compleat patern , not only the church of jerusalem , but that of corinth , of ephesus , those of galatia , and philippi and the rest are to be conferred together , that each may cast in its shot , to make up the full reckoning , so that what is not exprest in the one , may be supplied by the rest , to make up one entire platform . for the scripture consists of many books , as so many members in one body , one member cannot say to an other i have no need of thee , corinth . . &c. thus my brother burton confuteth all his brethren , who in all their writings with an unanimous consent hold , that the church of jerusalem and all the other apostolicke churches were prefect formed churches , and absolute within themselves and independent : where as he blames them all of imperfection , and sayes , they must all be conferred together to make up an entire platforme , which if it be not an opposing of them all and a contradicting of himselfe , i referre to the iudgement of the learned ! for he in the beginning of his answer said , the first formed church we met with was that in the . of the acts , and yet he here accuseth it of imperfection and faylings and therefore not formed : for at that time saith he it wanted deacons , and we finde not expressed that part of discipline for casting out of corrupt members at any time , as in the church of corinth and the rest : so that by his doctrine here was a great defect and fayling in the church at ierusalem , and therefore it was not a church properly so called ; for every church properly so called , according to his learning , must have not only a good discipline but distinct officers and members united into one church body respectively : for these are his formall words page . now a church according to their discription truly formed and properly so called , is when it hath a particular pastor , and teacher or doctor and two to three elders , and a deacon with ten or eleven good men and women , with an explicite particular covenant ; now i shall desire my brother burton in his reply to send me word which of all the ministers that were there at that time was the peculiar-pastor of this formed church , and which of them was the teacher or doctor or who were their elders and who were their deacons for the distinction of officers and members united into one church body respectively , is that that makes up a formed church properly so called in their dialect ; and therfore if he cannot make all that i require of him clearly appeare , then he can never prove either the church at ierusalem , or any of the primitive and apostolicall churches , churches properly so called ; for we reade not in all the holy scripture , that any church had a particular pastor and doctor peculiar to it self , or but two elders and a deacon , with a small company of men and women : or any particular covenant ; but we reade that in all the churches there were mighty multitudes of believers and many deacons , and that they had many presbyters set over them and church officers to governe them in common , and nothing in particular of that distinction of officers and members united into one church body respectively , with any such covenant which he and all the independents say make a church properly so called : and without which in their language it cannot be adistinct and formall church properly so called : from which i do with very good reason conclude and that from the new light i have from my brother burton , that either the church at ierusalem , and all the other primitive churches were not churches properly so called or well formed churches according to the new-testament forme , which were impious either to thinke or say ; or if they were , that then there may at this day be compleat churches properly so called although they have not distinct officers and members , united into one church body respectively , but serve their flocks and congregations in common . so that all the bable of my brother burton and his brethren of the congregationall way , is but wickedly and unchristianly to abuse the world and to delude poore people when they demande such things of their brethren as essentially necessary for the constituting of a church properly so called as god never required at his peoples hands , and of which there is neither precept nor president in all the holy scriptures : for this distinction of officers they call for in all churches , and many other things they rigidly exact of us for the compleating and forming of a church after the new-testament forme , were not in the church of ierusalem , the mother church , and yet it was by my brother burtons confession the first formed church and that in the judgment of all the independents besides himselfe , a perfect church at that time . but because he requres of me to shew him distinct officers and members , united into one body respectively in all the severall congregations in the church at ierusalem , without which he affirmeth they were no formed churches properly so called ; i desire of him likewise that he would shew me that distinction of officers and members in that whole church that he demands of me in its parts , without the performing of the which all that he hath written is nothing ; and he must of necessity grant that the church at jerusalem was not a church properly so called , if that distinction i say of officers and members be essentiall to the compleating of a church or churches . for he confesseth at that time he calls it a formed church , they had no deacons , and all the independents that ever i have seene or talked with , say they reade of no elders in the church at ierusalem till the . of the acts which was a long time after the first forming of this church : and we reade not at any time of any particular pastor or of any doctor or teacher ioyned with that pastor as is usually in the churches of the congregationall way , but that upon all occasions all the people applyed themselves to all the apostles , and and said men and brethren what shall we doe ? and that they continued in the doctrine and fellowship of all the apostles and that all things were transacted by the common counsell of all the apostles , and that they all laid their hands in the ordination of the deacons upon each of them ; we heare nothing i say of any particular pastor or teacher or of any elders all this while ; and yet by my brother burtons doctrine it was a formed church then , and we neither heare nor reade also any thing of an explicit particular covenant which the independents call the forme of a church , neither doe we reade of many things they now rigidly require of all such ●s desire to be members of their new congregations practised in that church . i shall therefore cordially desire of my brother burton , seeing the underwriters his tributaries have given him leave ( as he saith in his truth shut out of doores ) that he should baulke no truth he shall meet with in the plowing up of the scripture , but should preach every truth , i say he having obtained this christian liberty of his benefactors , and truth being now no more in prison , that he would candidly and plainly without any reserve do●e● ad triarios redieritres , tell me the next time i heare from him ▪ who was the particular pastor in the church at ierusalem , who was their particular doctor or teacher , who were their elders , who were their deacons : seeing my brother burton denieth any congregation to be a church properly so called if it have not its distinct officers and members united into one church body respectively ; for these are his words ; therefore i put him upon this to prove , and without proving it all that he hath hitherto writ both in this book and in his vindication will all prove but waste paper to use his own language . i am confident he will not say that iames or peter were their pastor or teacher , or that any of the apostles were the pastor or teacher of that particular church : for they were the universall pastors of the visible catholicke church , and were extraordinarily sent into all the world as the scripture recordeth : therefore they could not be either the particular pastors or teachers of that church : for as the independents teach they must be fixt and should not leave their charge and flocks ; neither can my brother burton tell which were their elders ; for the independents say they reade of none in the church at ierusalem till the twelfth of the acts : and therefore according to their doctrine they then had none : and it seemes to be my brother burtons opinion ; ●or he ●aith the church at jerusalem wanted that part of discipline of casting out of corrupt members , which if they had had elders , they could not have wanted : and for deacons , my brother burton acknowledgeth that at that time he calleth it a formed church , they had none : so that by this i have now said i beleeve it will be a difficult , if not an impossible thing either for him or any of his fraternity to shew me that distinction of officers and members in the whole church at ierusalem which he requires i should shew him in the several branches & congregations ; without the which notwithstanding according to his learning it cannot be a church properly so called , and so then the church at ierusalē it self was no church properly so called . therefore when he is at plow again ( as now i understand he is ) i desire him that he would furrow up this truth unto me , and shew me that distinction of officers and members ; withall , i desire to be resolved how he comes to make this distinction of officers and members , united into one church body respectively , to be the forme of a church , when his brethren of the congregationall way make an explicite particular covenant to be the forme of a church , and the members and officers to be the materials onely of a church ; all these truths i desire and that earnestly , that my brother burton at his next going to plow he would lay open and discover unto mee , and then i will conclude of him that he is a singular tiller and a very good husbandman in christs field his church , or otherwise hee will never be fit either to make a compleat independent country courtier , or an absolute independent gentleman , but he shall be a haberdasher in the small wares of independency , and with those i perswade my selfe he will be best able to trade with . but in the mean time till i heare from him i will affirme that if it be true he saith , that the church of jerusalem wanted deacons and church discipline and an explicite particular covenant and many other good things they require of us for the compleating of a church or churches properly so called , then that church was not perfect and compleat , and yet we read not that the saints of those times made any separation from their publike assemblies and congregations though they wanted officers and discipline and many other things required now by them , so that we may learn from those primitive and holy christians that we ought not to forsake the publike assemblies of the saints for want of some part of discipline , or for want of some officers , or for want of many things they now exact of all christians for the compleating and moulding of them into church bodies pro perly so called : for we read , that in the church of jerusalem they were perfectly converted and were saints indeed , and yet that for some wants they made no separation , rent or schisme from their brethren , but that they dayly met together in their publick assemblies , as in the temple and in solomons porch , and from house to house openly and that in all love and charity with one accord ; and yet if my brother burton and the independents may be beleeved , they had neither deacons , nor elders , nor distinction of officers , nor a great part of discipline nor many other of their requisites : so that from the pious and godly example of those glorious saints , i learn this lesson , that rents and scismes are not to be made amongst brethren for some failings in any churches , yea though there be some defects not onely in officers and members , but a very want of officers themselves and of a good discipline also in any church or churches : and that they that do make rents and divisions have a great deal to answer for . withall i learn that it may be a true church though there be a failing in discipline and a want of some chiefe officers and members : for my brother burton acknowledgeth , that the church at jerusalem was a formed church , although it wanted both officers and discipline , and all those things they now require of all such as desire to be made members in their new congregations . and therefore if this he now preacheth be solid and orthodox divinity , and if he may be credited in what he writeth , as there was at that time no just ground of separation from their publike assemblies for want of those things , so there is now in these our dayes no just cause of separation from our assemblies ; if there be indeed a reall want of discipline and church officers , which we might long since have injoyed had not he and his brethren hindred our happy begun reformation . especially i say we ought not to separate when there is no failing or want in any dominative or fundamentall pointe of religion necessary to salvation , and where all the counsell of god requisite to eternall happinesse is dayly publikely taught in every one of our congregations and churches , all which the independents themselves do acknowledge we want not . besides it is granted by all orthodox divines , that discipline makes not for the esse but the bene esse of a church : yea the independents themselves hold , that officers in a church make not for the esse , but the bene esse of it , as the new lights from the summer islands apparently delucidate : for they say , though the officers all dye , yet the church ceaseth not to be a church . but to return to the matter in hand : whereas my brother burton affirmeth that the church at jerusalem wanted discipline and that it had not deacons at first , and that the churches were not brought forth to full perfection in one day , and that their very constitution had a graduall growth , i maintain that in all he asserteth , he is not onely exceeding erroneous and ignorant , but understandeth not the very doctrine of the independents , who are all against him in those his assertions ; for they all acknowledg and in express words affirm it in their writings that all the officers of the church were virtually in the apostles , saying they were pastors , teachers , ruling elders and deacons , &c. and therefore they wanted neither deacons nor elders ( if their concession be true ) nor any church officers , which is point blank against my brother burton his opinion . they confesse likewise that all the apostles and every one of them , had the keyes of the kingdome of heaven , that is , the power of order and jurisdiction , viz : the key of knowledg and authority : and therefore they had also in the church of jerusalem that part of discipline of casting out corrupt members . they acknowledge in like manner that all the apostles had equall power amongst themselves , and that they had authority over all the churches as having the care of all the churches who were committed to their charge , and that they left both the presbyters and people in their several churches to the exercise of all their particular rights , & impeached neither of them of their liberties . and they do also confess that as paul by his own authority did excommunicate hymeneus and alexander . tim. . ver . . and others : so might the other apostles have done , if they had had the like occasion given them , and might have put any church , not only in mind of their duty and reproved them for their neglect of discipline , but have injoyned and commanded them also to have put it in execution , as both paul did the church of corinth , and saint john the seven churches of asia : which were all well constituted , and well and perfect formed churches , by their first constitution and brought forth to full perfection in one day , so as they had no need of a graduall growth as my brother burton affirmeth . all these things i say , the independents do accord unto . and all reason will perswade any well grounded christians , that the church of corinth was a perfect church at its first constitution before the incestuous person appeared in it ; and the same they will say of the other seven churches in ▪ asia , before the doctrine of the nicolai●tans and that of baalam and jezabell sprung up in them , and before those luke-warme laodiceans appeared and all the other offenders there spake of ; all the which were so far from adding any perfection to those churches , as it was a deformity to them all , to have such creatures and failings amongst them , and it was reputed their great sinne to connive at them and suffer them to be amongst them and in their bowels , which by their first constitution they had power to have cast out : for it is well known that all those churches at their first plantation and founding had all of them their presbyters and elders and all other members and officers as consisting of saints , and had in all those severall churches both the power of order and jurisdiction and the power of the keyes ; and this in their first constitution ; and therefore had no neede of a graduall growth but were all brought forth to full perfection the first day contrary to my brother burtons doctrine . and it is confessed likewise by the independents and by my brother burton himselfe , that where there are church officers as a pastor and teacher with an elder or two and a deacon , and where there are a few visible saints if they amount but to the number of twenty , nay if they be but ten or twelve gathered together according to their method , that there is a compleat formed church where christ is set up as king upon his throne , and that this church is clothed with christs power and honoured with his presence , the which likewise wanteth nothing for matter and forme , but hath plenary authority within it selfe ; and therefore is as compleat a church within it selfe as any church in the world ; by all which it must necessarily follow and that upon their own principles , that it is brought forth in perfection in one day and hath no neede of a graduall growth . now i shall never beleevethat those glorious churches founded by the holy apostles in every city in the which they had their elders and presbyters and all other officers appointed them , the which churches also consisted of visible saints , that they were not at their first constitution as compleat churches , and in the which christ was not as well set up upon his throne , as any of our new gathered churches of the congregationall way . yea it were an impiety to think that the blessed apostles did not know how to gather churches and how to set up christ upon his throne in them , and how to bring them to perfection in one day at their first constitution as well as our brethren the independents , who notwithstanding do all proclame they but imitate the apostles , both in the gathering and constituting of their new churches . and therefore if the independent congregations , are all compleated at their first founding and constitution , and be all compleat within themselves , as having plenary authority and power within themselves , much more had all the apostolicall and primitive churches absolute jurisdiction within themselvs at their first constitution , which is yet more manifest from the reproofe given to the church of corinth by s. paul who blameth them for not casting out the incestuous person ; and from the reproof given to some of the churches of asia by christ himself : for otherwise they if they had not bin perfect and compleat at their first constitution , might have replyed and answered , that they had no power to cast out corrupt members , and that their churches were not compleatly moulded up at their first founding , and that they wanted that part of discipline ; but none of these churches pretended any such thing , neither could they ; for saint paul had given the church of ephesus by name a caveat to take heed of wolves , that would rise up among them after his departure , and had armed them likewise with power and authority for the casting of them out , as it is at large to be seen in the twentieth of the acts ; and that church executed its power in finding out of false teachers , and is praised for it , though the other are blamed . so that the neglect of this their duty , and not executing of their discipline was that that was found fault with in them , and that they had not exercised that power that was given them in casting out of those corrupt members from amongst them . this i say was their failing , and for this were they blamed ; so that it was not for want of discipline or that they were not perfect at their first constitution , but their negligence and their not doing their duty was their sinne . neither was the church of ierusalem inferior to any other church in power , or wanted that part of discipline of casting out corrupt members , as my brother ▪ burton boldly , and without all reason affirmeth : for it is well knowne , that the church at ierusalem had power of life and death , as wee may see in the storie of ananias , and saphira , his wife , the which if it could take away the very life of offendors , as it did theirs for lying to the spirit of god , then it had power to cast out any corrupt members , and scandalous persons , if they had had any amongst them , as all reason will dictate to any well grounded christian . but that wee reade not of any excommunicated in the church at ierusalem , it was not for any want of discipline , or power in that church of casting out offenders , but because there was no open delinquents and scandalous persons ; for they were all zealous of the law ( as it is well knowne ) and would suffer none in the least to transgresse it without questioning them ; nay , if they conceived but an offence in the apostles themselves , they would call them to an account , as wee may see acts the ● . where they questioned peter for going in to the gentiles ; and it is conceived by learned and judicious christians , that the punishment also that was inflicted upon ananias and saphira , strucke so great a terrour of offending into all the ghurch , ( as it is in expresse words declared ) that they durst not in publike be vitious ; and therfore that made them all afraid of publike open and scandall ; withall it is recorded that they were all true beleevers , and saints in the church of ierusalem , and that they continued stedfastly in the apostles doctrine , and fellowship , and in breaking of bread , and prayer , and were all true converts and saints indeed ; now no church useth to cast out saints , and men of a holy and unblameable conversation , and such as persevere in goodnesse , and doe their duty , but the wicked and scandalous , which when there was none in the church at ierusalem , there was no need of excommunication , or at least they had no occasion of exercising that part of discipline at that time . for discipline in any church is as magistracy in a common-wealth or kingdome , which is not a terrour to the good , but to the wicked , as saint paul speaketh rom. the . it is a comfort to well doers and as , the magistrate useth the sword onely against offendors and delinquents ; so the officers of the church exercise that part of discipline only in casting out corrupt and scandalous members , ( which is solely to bee put in execution against them : ) and therefore that wee reade not of excommunication in the church at ierusalem , it was not for want of that part of discipline , but because there were no publick and scandalous persons there , as in the church of corinth . besides , all men know that discipline is one thing , and the execution of discipline is an other , and is but the result and effect of discipline , as the church is one thing , and the administration of the sacraments is another : power and authority in a court , whether ecclesiasticall or civill , is one thing , and the execution of the power of that court is an other : and as the execution of its authority makes it not a court , nor giveth not the power to it , but declareth it to be a court invested with authority ; as in the parliament the great and supreme court of this kingdome , the cutting off of strafford and the prelates heads gave not power to the parliament , but declared the power they had by their first constitution : for they were a court before , and had the power of execution before , but upon this occasion they exercised it : but will any man say , if they had not at this time exercised their authority as they have not done for these many years before , that the great court had wanted that part of discipline ? all men that should attempt to say that great councell wanted that part of discipline , i beeleeve they would exercise some more of their authority to teach such an one better manners or more wit. even so it was in the church at ierusalem , they had discipline in that church , though wee reade not of the putting of it in execution , as we do in the church of corinth , and ephesus , neither wil any rationall man conclude , that all the other primitive churches wanted that part of discipline ; because i say wee reade onely of the execution of it in the church of corinth , and that of ephesus , which is commended for it , and some of the other seven churches are blamed for not casting out their corrupt members , and because they had not at that time exercised their authority , neither reade wee of it in the churches of galatia , colosse , nor amongst the thessalonians , nor in the church of rome , nor antioch , nor in samaria : will any man therefore say that all these churches wanted that part of discipline , because wee reade nothing of it in them ? i am confident they will not be so fanaticall , as to make such a conclusion from so brainsick a premise : much lesse will any intelligible christian argue as my brother burton does , saying , wee reade not of that part of discipline in the church at ierusalem , of casting out corrupt members , ergo , it had it not : this would indeed prove a non sequitur , and such a consequenct or conclusion could least of all have been made from the church at ierusalem upon such an antecedent , then from any of the other churches , because the church at ierusalem had not only the power of the keyes within it selfe , but a legislative power also , who gave lawes to all other churches , both for the ordering and ruling of them , and for the exercising of their discipline in every particular , and that by gods appointment ; for out of sion shall goe forth the law ( saith the prophet ) isa . . and the word of the lord from jerusalem . so that the church at ierusalem the mother church gave power to all the daughter churches , and that both the power of order and jurisdiction ; the power was radically in it , and in that church was the fountain of all authority , the streames of the which flowed to all the other churches of the world : for out of zion shal go forth the law , and the word of the lord from jerusalem . and can any rationall man thinke it gave away all its power , and did not keepe a reserve ▪ donec ad triarios redierit res ? i beleeve that all the independents will much blame my brother burton for this his rashnesse , in affirming the church at ierusalem wanted that part of discipline for casting out corrupt members , when the apostles themselves had all power in their hands bequeathed unto them by christ himselfe , who said , mat. . verse . . all power is given to mee in heaven and earth , goe yee therefore and teach all nations , &c. and iohn the . verse , , . as my father hath sent mee , even so send i you ; and when hee had said this , hee breathed on them , and saith unto them , receive yee the holy ghost ; whose soever sinnes ye remit , they are remitted unto them , and whose soever sins yee retaine they are retained : loe ! here was plenary authority given unto all the apostles , who as they had the keyes promised them in the sixteenth of matthew , here they now received them , and therefore they had the power in their hands , both of order and jurisdiction , which the keyes imported , as all the learned know , and the very independents doe not deny ; now this power was not onely given unto them , but unto all faithfull ministers their successors , to whom christ made a promise as well as to the apostles , matth. . that hee would be with them to the end of the world ; neither doe wee ever reade that the apostles and ministers in the church of ierusalem did ever relinquish their power , and therefore they wanted not that part of discipline , as my brother burton grollishly affirmeth , who begins now to doubt , when hee begins to dote ; but if there had been any just occasion , without all controversie , they would have put it in execution ; but that church consisting of visible saints , and having no scandalous persons amongst them , had no occasion of the exercise of that part of discipline : which they wanted not though they exercised it not ; for it is to be believed that the apostles would have discharged their duty in punishing offendors if there had beene any . and i believe that the independents would blame any of their schollers and members if they should say their new congregated churches wanted that part of discipline of casting out of corrupt members , though they have not as yet in some of them put it in execution : for they have learned to distinguish between the power of a church and the execution of that power in a church : for as it doth not argue that a court of justice hath not power of life and death when notwithstanding it is invested with the authority of hanging and drawing , though perhaps after it is erected they either have no occasion of executing that authority that is given , or them out of clemency will for a time shew mercy and use lenity towards offendors , not taking the extremity of the law the more with humanity and kindnesse to reclaime them ; even so in all well constituted churches the not executing of the power given them by christ , or the not having just occasion of putting that power in execution , doth not prove a want of that power : and if any of the members of the new congregations should so argue , against their new church officers , i believe they would soone make use of their keyes to shut such a member out of their church doores , as my brother burton falsly complaines that truth was lately shut out of aldermanbury church doores . and truly if one of their whibbling congregations have no want of that part of discipline , though they execute it not : shall any man be so temerarious and unadvised as to thinke that the power of the church , in ierusalem was evacuated or enervated , or that they had not that part of discipline , when there was greater power in it then in any church in the world , all who had all the apostles amongst them and as christs and iohn disciples , all of them armed with the keyes of the kingdome of heaven , and when the magazine and treasury of all power resided continually in that church , and therefore that part of discipline , when all other churches derived their power , authority and jurisdiction from that as the mother church . and to this i now say , i am most assured all judicious men will easily consent and agree . and therefore my brother burton affirming that the church at ierusalem wanted that part of discipline of casting out of corrupt members , saying , that neither the church at ierusalem was a perfect patterne , nor none of the primitive churches were compleat within themselves , but that they must all of them necessarily be conferred together for the making up of a compleat paterne ; so that every one of them was to bring in its shot to make up the full reckoning , that so what is not expressed in the one may be supplied by the rest to make up a compleat platforme . these are his formall words , adding with all , that as the scripture consists of many bookes , and the body of many members , and one member cannot say to the other i have no need of thee cor. . so it was amongst the apostolicall churches they had all need one of another . i say my brother burton in his thus speaking , is not only against the opinion of all the independents ( for the which , i am assured th●● will sharply reprove him ) but volens nolens concludes , that all the primitive churches were necessarily dependent one upon another as the severall members are in one body , which is that that all those of his party peremptorily deny , though indeede it be an evangelicall truth , as i shall god willing abundantly prove in examining the government of all those churches my brother burton enumerateth , as that of corinth , phililppi , those of galatia and the rest , with that of ephesus , all which he brings in for making up of his compleat paterne and all the which i will take notice of though he and his schollers will take no notice of my indefinite enumeration , of those that were baptized by iohn the baptist and christs disciples to be formed into a church or churches . i say although he will take no notice of my enumeration , i will take notice of those churches he enumerateth , and prove them all classicall and dependent upon their severall presbyteries , and that there was not an independent church such as they describe unto us in the world in the apostles time nor before our dayes , nor never such a whimsie taken notice of before this doting age of the world . i shall also take notice of his words for matter of comfort to us poore presbyterians who the independents tearme at every word an antichristian brood , who may not think it much nor be offended with it , but rather rejoyce when they accuse our churches not to be well formed churches after the new testament forme , and when they say that our churches are not perfect churches and churches properly so called : for here my brother burton a master illdependent , censureth and judgeth not onely the congregations in the church at ierusalem to be no churches properly so called , but the whole church of jerusalem it selfe for want of a great part of discipline and for want of officers , and blameth all other churches , accusing them likewise of faylings and imperfections , saying , that they must be all conferred together for the making up a compleat platforme , which is in plaine english to say they were all defective and not compleate and formed churches , which indeede is a horrid peece of blasphemy and deserves condigne punishment from all those of his party . and truly as it is a matter of wonder to see when men once desert and forsake the truth , what errors out of pride and giddinesse they soone f●ll into , so it may exceedingly rejoyce and comfort us , that in all their aspersing of us and daily calumniating our churches for some faylings and imperfections as they conceive , and in their denying of them to be true formed churches ; for in this we are like sufferers with all the primitive and apostolicke churches , all the which my brother burton accuseth of imperfection and for faylings , so that if he will censure them , it is no wonder they not only condemne all our churches for antichristian and not well formed churches , but separate from them as from so many synagogues of satan , for so they tearme our assemblies : but now to take notice of my brother burtons enumeration . the sum of all ( saith he ) to make up a compleat paterne , not onely the church at jerusalem , but that of corinth , and those also of galitia and that of philippi , ephesus and the rest are to be conferred together to make up one entire platforme . thus he ▪ now then if it can be proved that all these churches my brother burton enumerates , as that of corinth , philippi , those of galatia , of ephesus and the rest , did consist of many and severall congregations within their severall precincts , and yet were all of them governed by the common councell of their severall presbyteries , and all of them notwithstanding made but one church i● their severall jurisdictions , and that all those churches i say were classically governed , and were all dependent upon their severall presbyters , as being subordinate to them , and likewise subject to the synodicall decrees at ierusalem ; then it will follow , that all churches in succeeding ages to the end of the world are to be so governd : for all these churches make up an entire and compleat paterne or platforme of governing all churches for future ages , as my brother burton granteth . i shall therefore desire the reader ( it being a businesse of so great importance ) to give me leave , as i proved the church of ierusalem to consist of many congregations or churches which my brother burton calls branches of that church , therefore necessarily depending upon the stock : so now briefly to evince , that all those churches my brother burton enumerats consisted likewise of many congregations and were all classically governed . and then i will also prove , that according to the independents definition of a church , their very congregationall churches and assemblies are not true churches properly so called , and withall i shall make good by gods assistance and that from their own principles , that they are dependent , all which i will doe in order . and first i will begin with the church of samaria which is one of the rest my brother burton saieth must be taken in for the making up a compleat platforme . this city of samaria was the regall city and the palace or chamber of the kings of israell , and was one of the greatest cities then in the world , and next to ierusalem the famousest in all palestine and one of the greatest in all canaan for extent , and it must needs be a great one that could entertaine the whose assyrian army at one time , and it was exceeding populous , as all the stories of the kings and chronicles witnesse , in the which we know there was a true church in christs time and that planted by christ himselfe , as we may see in the of iohn where we reade that our saviour converted not onely the woman of samaria but many more who were made beleevers by his ministry , as they themselves acknowledge and testifie ; and to this church were many thousands added by the preaching and miracles of philip : for it is said of them acts the . vers . . . . . that all those that had bin seduced by that jugler simon magus , which were in no small numbers , every one of them being undeceived by the preaching and wonders of philip , now believed and were baptized , so that there was a mighty company : for it is related that the people of the city with one accorde from the greatest to the least , both men and women believed and were baptized . now if any man shall duly consider and weigh things , this city was no contemptible one , as appears from that i said before ; and yet it is asserted by the holy ghost who is worthy to be believed and credited that all the people of that city from the greatest to the least both men and women believed and were baptized : and therfore they could not all meet in any one place or a few , neither was any one pastor able to teach them all , which appeareth in that the church of ierusalem at first sent two of the chiefest apostles peter and iohn to samaria , so that all this shews there was an innumerable company of believers in that city , all which could not meete in any one or a few places as all reason will easily perswade . besides , the apostles , evangelists and the ministers of those times had an other manner of converting faculty , then the independents in our dayes , who i never yet heard converted any , though they have perverted and seduced many . for the apostles and evangelists and the primitive ministers there , were immediatly sent of god , and inspired with the holy ghost and spake in all languages , and did miracles such as none could doe but those that came from god , as nicodemus said unto christ , that none could doe such works and miracles as he did except god were with him , iohn . . for they cured all manner of diseases with their word and shaddow , they raised the dead , made the lame to walke , and cast out devils , and did whatsoever was wonderfull . withall they preached unto them the glad tidings of joy and peace and of everlasting happinesse after a miserable life here ; and did also instruct them how to order their wayes and conversations here , so that they might live with honour and dye with comfort , and be usefull to all men both in life and death and after death . and the apostles , evangelists and ministers of those times , as they did good wherever they came , so they lived so holily and unblameably in all manner of conversation , and were men of such integrity , sincerity and of such plaine upright dealing , as the people that beheld their conversation , and saw withall their workes of wonder that they did , said of them , that gods were come downe amongst them in the likenesse of men , so that they converted whole cities and countries wheresoever they came ; yea , it was an ordinary thing with them to bring whole nations in a short time , and with a few miracles to the obedience of the faith , as wee may see through the whole storie of the acts , and from that of paul , rom. the . verse . . where the apostle abundantly declareth the effect of the gospel and miracles of those times , who wrought so powerfully wheresoever they came , even to the converting of whole countries and cities , and so they prevailed in this citie of samaria , that the people of the same were speedily converted from the greatest to the least , both men and women , who all beleeved and were baptized ; and what rationall man will thinke , or can beleeve , that all the people men and women of a mighty and royall citie , could meet in any place or a few to partake in all acts of worship , but must necessarily be distributed into divers congregations and churches , if they would partake in all ordinances ? and yet all these made up but one church , as being under one government , that of the presbyterie ; for there were presbyters ordained in every church , and in every citie , as is apparent from acts the . verse . and titus the . and now i have proved that the two mother cities of palestine , ierusalem and samaria consisting of many congregations , were presbyterially and classically governed : i will goe on to the other cities of the gentiles enumerated by my brother burton , and prove that they also consisted of many congregations , and assemblies , and were all subordinate to their severall presbyteries and classes . and first i will begin with the citie of corinth , which was a famous citie , and in the which there was an illustrious church , and therfore in it also there was constituted a presbytery , that was many presbyters to governe and rule that church and those congregations under them : for it is said , acts the . that paul and barnabas ordained them presbyters in every church , and paul and barnabas were ministers in the church of corinth ; yea , paul planted this church , and apollo with barnabas , and the presbyters watred it ; and therefore there must necessarily be many congregations and assemblies in that church : for one pastor or minister would have beene sufficient for owne flocke , at least a pastor and a teacher , or a doctor would have beene sufficient to have fed one congregation : now in that they had many ordinary pastors , and many extraordinary teachers in it , with all good reason it followeth , that there were many assemblies and many congregations in that church , which will yet more abundantly appeare from its first constitution or planting : for wee reade of multitudes , both of jewes and gentiles in that citie that beleeved , acts the . verse . , . &c. and that besides iustus , crispus also and all his houshold , and many corinthians beleeved , and were baptized , and the lord also said that hee had many people in that citie , ver . . which by the diligent preaching of paul for eighteene moneths together were converted , verse . for whose further building up in their most holy faith , paul , apollos , timothy , cephas , and many other extraordinary , & famous ministers and teachers , besides their owne presbyters , were all constantly imployed in season & out of season in preaching the gospel , and administring the holy sacraments , and labouring in word and doctrine , cor. & . all the which imports many congregations and assemblies of beleevers in that citie . besides , both the epistles of paul to the corinthians shew that there were multitudes of deceitfull teachers , seducers , and false apostles , which urged the ceremoniall law , and the observation of it , and they also had their congregations and assemblies : there were also many vaine instructers and idle teachers , who though they kept the foundation , yet built upon it wood , hay and stubble : now all reason will suggest , that pastors of such severall minds , and teaching such severall & discrepant doctrines had all of them schollers , & followers of the same opinion wherof their several pastors were , as now we see in the several sects in our times ; & therefore they did not all meet in one or a few places , except we understand their meetings for the convention of their officers with a part of the more choyce people for discipline ; besides , as wee have expresse mention of a church in aquila , and priscylla's house , cor. . so there were many other meeting places in corinth , where the christians assembled themselves together : for in expresse words there is mention made in that epistle of churches in the plurall number , cor. . verse . let the women saith the apostle keepe silence in the churches : by which it followeth , that in gods dialect congregation and church are synonima's , and not that onely , but that there were many churches in this church of corinth , and that they were all but one church , as being so many branches , and depending all upon that stocke , and therefore were all classically governed , and subordinate to one presbyterie . the same may be concluded of the church of philippi , where verse the . paul and timothy salutes all the bishops and deacons , so that in the first entrance of that epistle wee meet with a colledge of bishops and presbyters , for they were all one , and wee meete also with many deacons ; all which proves to any understanding man that there were many congregations and churches ; for one deacon would have served for one congrgeation or assembly ; and yet they all made but one church , as being subordinate to one presbyterie , and governed by their joynt consent and common counsell ; and that there were multitudes of beleevers there , it is evident from the variety of teachers , besides their good and godly bishops ; for paul saith , there were dogs amongst them , evill workers , and those of the concision , and he bids the philippians to beware of those , chap. . verse . and there were many other of their teachers which were worldly men , that minded earthly things , whom hee proclames enemies of the crosse of christ , who made their belly their god , as too many of the independent ministers now adayes doe , chapter . verse , . and gives them in command to shun their example , and only to follow his , and such as walked as hee did , whose conversation was in heaven ; and many such teachers there were in the church of philippi , and such as taught the gospel out of good will and sincerely ; all which sufficiently prove there were many congregations of beleevers in this church ; and that it was yet but one church , and governed by a classis and colledge of bishops and presbyters . and the same may be said of the church of galatia , where paul complaines that there were many false teachers amongst them , which hee wisht were rooted out , and cut off or destroyed : so that it followeth , that in that church also , there were many congregations , and they were all governed by the joynt consent & common counsel of a presbyterie there ; for there were presbyters ordained in every church , and in every citie . and now i come to the seven churches of asia , and that by name my brother burton speaks of , viz. the church of ephesus , with which i will conclude , and this was but one church in the singular number , revel . the . of the which paul called the elders to him , acts the . verse . in the which church there were such infinites of beleevers , as they could not all possibly meet in any one place or a few ; yea , paul himselfe declareth as much in expresse words in the . chap. verse . where hee saith that hee taught them publickly , and from house to house , which in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by master knollys his learning signifies per singulas domos , and therefore by him acknowledged to be many congregations , as in the forgoing discourse is suffic●ently proved ; and all reason indeed will perswade it , had it not in words beene specified . for ephesus was a famous citie , and a place of great trafficke , where paul preached two whole yeares , by whose hands god wrought no small miracles , so that all they that dwelt in asia heard the word of the lord iesus , both iews and gentiles ; and through other wonders that were wrought in that city , it is related that the word of god grew mightily and prevailed , as it is at large ch . . set down , so that great multitudes of the very schollers , and such as studied curious arts , were also converted , and burnt their bookes , the price of which amounted to fifty thousand peeces of silver , in so much that feare came upon all the greekes and iewes that dwelt in ephesus , and the name of the lord iesus was magnified . and can any man conceive or beleeve , that all the jewes and greekes in ephesus a mighty citie , and a mart towne , could all meet in any one place together to communicate in all acts of worship , yea ? were it not a madnesse to thinke so , if the very diversitie of their languages and tongues of the people did not disswade it ? for if they would all be edified , they must understand their ministers preaching unto them , which so many people of severall languages and dialects could never do by any one ; for it was then a miracle to have the gift of tongues , which for the most part were conferred upon the ministers , and publishers of the gospel , and upon such as were to be sent from place to place , and from citie to citie to convert the nations , such as were the apostles , evangelists and prophets , all extraordinary men , and very seldome had the ordinary people the gifts of the holy ghost conferred upon them , but it was chiefly upon some select and chosen ones , not upon all promiscuously , bu● upon such as the apostles laid their hands ; for if it had beene upon all , then simon magus needed not have offered money to the apostles for the purchasing of the gifts of the holy ghost , if those graces had been promiscuously given ; but without all doubt it was but to some sortsof men for the most part that the gift of tongues was distributed , such as the apostles made speciall choyce of , for so it appeares , cor. . ver . . . and therefore when the common people had not the understanding of all languages , they if they would be edified , must have such to preach to them as they could understand , and therefore all the jewes and greeks in ephesus must necessarily have divers places to meet in , if the multitudes of them otherwise had not been so great but that they might have assembled themselves together , and onely that they might be edified . besides the great multitudes that we read of at the first plantationof this church , the scripture saith acts the . that for three whole years together paul taught them night and day as an extraordinary minister ; they had also timothy sometime amongst them and other extraordinary teachers and a whole colledge of bishops and elders ver . . who all had the care of the flock committed to them with a charge that they should feede that church which christ had redeemed with his blood ; they had a commission likewise given them to oppose all false teachers , which they faithfully performed , as the lord beareth them witnesse , revel . the . ver . . saying , i know thy workes , and thy labour and thy patience , and how thou canst not beare them which are evill , and thou hast tryed them which say they are apostles , and are not , and hast found them lyars . by which we learne that the government of that church was wholly committed into the hands of the presbyters , who had the charge for the examination and tryall of the doctrine of all teachers that came amongst them ; and that they were invested with power likewise and authority of casting them out that were deceivers and fals teachers ; and we farther learne that the care of all those severall congregations was committed to all the bishops and presbyters of that church in common ; and although it consisted of many congregations , yet it was but one church , and therefore was classically governed communi consilio presbyterorum ; and so were all the other six churches of asia governed , in all and every one of the which there were many congregations and churches of beleevers as is manifest from the manner of christs concluding his epistles , sent by the ministry of saint john to all those asian churches rev. the . ver . . let him that hath an eare hear what the spirit saith to the churches : from the which i thus argue . he who maketh the particular or singular church he writeth to , to be a multitude or company of churches not one onely ( as the body is not one member onely ) he doth make that one church to which hee writeth to in singular or particular , to be a presbyterian , classicall , or collegiate church : but christ in his epiphonemicall conclusion to every church , which he had spoken to in singular or in particular , doth speak of the same as of a company or multitude of churches , let him that hath an eare heare what the spirit saith to the churches : ergo , one church hath many churches in subordination to it , and is classically or collegiately governed communi consilio presbyterorum . to the which argument the independents answer by denying of the assumption , saying , that the words may be taken consequentér , as well as antecedentér , with relation to what followes , as well as to what goes before ; and they cite junius his testimony for the proofe of this their denyall , nothing to the purpose . they produce also master bains his authority to as little end . christ ( saith he ) doth not use the plural number , in respect of the one church preceding , but in respect of the seven collectively taken , it being his will that the members of each singular church should lay to heart both severally and joyntly , whatsoever was spoken to them and to others . this is the answer , the author of the new lights from the summer islands in the name of all the independents makes to this argument , page . and if words may serve for answers , those of the congregationall way will never want answers and replyes ; but we look for reasons and not for words in any men that shall deny our arguments : and therefore when he hath no reason for his gainsaying , the argument shall for ever stand in force , to prove many congregations and many churches in the church of ephesus and in the other six churches . and truly he granteth the argument whiles he seeme●h to oppose it , saying , that the words may be taken consequenter as well as antecedenter : so that he acknowledgeth the wor●● may be taken antecedenter as well as consequenter , that is , with relation to what goes before , as well as to what follows : viz : both wayes ▪ which is as much as i require and as much as by the argument i laboured to prove . for who ever denyed that when christ spake to his apostles bidding them watch , that what he spake to them , he spake to all men ? so who ever yet denyed that when christ in the conclusion of every one of his epistles to the asian churches , said , let him that hath an eare hear what the spirit saith to the churches , that by churches there , christ hath as well reference not onely to all the seven churches in asia , but to all succeeding churches to the worlds end , that they should by their examples be forewarned lest they likewise offend in the same manner ? for all men know , that whatsoever was written , was written for our instruction upon whom the ends of the world are come : though primarily , principally and antecedenter he hath reference to all the severall congregations , assemblies , or churches in each of those churches ; as first to those of ephesus which is yet called but one church in the singular number , as the others also , as consisting of many severall companies and severall congregations , yet being all combined together in their severall precincts and subordinate to each of their presbyteries , were all collectively taken but for one church within their particular jurisdictions : and therefore christ speaks to them all severally in the conclusion of all his epistles in the number of multitude as to many , though in the beginning of his epistles he writes to them all as particular and singular churches , because though each of them consisted of many congregations ( as i said before ) yet they were subordinate to their several presbyteries and governed by the common counsel of their severall presbyteries in a classicall way . and there is all reason to convince any man that the word church in those epistles should as well be considered collectively , as the word angell : now all orthodox writers and the very independent ministers themselves hold that by angell is meant all the ministers and presbyters in each of those severall churches : and therefore if the word angell in those severall epistles may or be to be taken and interpreted collectively for many ministers ; then the word church also may or is to be taken collectively for many churches : for those of the congregationall way do acknowledg , that pastor and ●lock are relatives and have reference one to another : now if there were many pastors in each of those churches , then there must likewise be many flocks in each of those churches : but that there were many pastors and bishops in those churches it is manifest by their constitution : for the apostles ordained presbyters in every church acts . and in the church of ephesus by name we finde many presbyters and bishops , a whole colledge of them acts the ▪ ver . , and . and therefore it is manifest there were many congregations and assemblies of beleevers as in that church so in the other six : for in expresse words paul sayes that he preached unto them in the church of ephesus publikely , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in every house which is by master knollys acknowledged to signifie many several congregations in that church . and as it is at this day amongst us , when the independents preach publikely and from house to house or in every house , every one of the shallowest understanding knowes , that they have severall congregations and severall meeting places , and therefore severall churches : even so it is to be understood by the same expression , that there were many churches in that one church of ephesus , because they had many assemblies and many meeting places which the scripture saith , they had both publikely and privately . it seemes that the magistrates there were converted , and the christians in that city had obtained so much favour from them , that they allowed them publike places of meeting as well as private , as may be gathered from pauls words who said , that he had taught them publikely and from house to house . now where there were such multitudes of people as could take up a famous apostle night and day for three whole yeares together , who ceased not all that while to warne every one with teares acts . . and that publikely and privately ver . . and where there were many more extraordinary teachers , besides a whole colledge of bishops and all of them faithfull and painfull preachers as appears revel . . ver . . and all these likewise continually imployed , there of necessity there must be severall churches and congregations : but in the church of ephesus there were such multitudes of people as imployed the apostle paul for three whole yeares night and day and many other extraordinary ministers , besides a whole colledge of faithfull and laborious pastors and bishops : ergo , there were severall churches and congregations in the church of ephesus , and therefore the word church is to be taken collectively , as well antecedenter as consequenter as well as the word angell : for there is the same reason of both . now then if the word angell in the independents opinion 〈◊〉 to be taken collectively , the word church by as good authority is to be so taken , and therefore as there were many angels and ministers in the church of ephesus , so there were many assemblies and churches in that church , by all which it undenyably followeth that one church may have many churches in subordination to it , as this of ephesus and the other asian churches had , and consequently was collegially and classically governed communi consilio presbyterorum : now then when the the church of ephesus and all the other churches my brother burton enumerateth were all so governed , it followes that all these churches must be a paterne of government for the regulating and moderating of all other churches to the end of the world , which being all presbyterially and classically governed as hath been proved , all other churches at this day are to be classically and presbyterially moderated ; so that now when it is manifest both by scripture and reason and by the independents owne concession that the word churches may be taken as well antecedenter as consequenter , it matters nothing what master baines thinks to the contrary , whose judgement in this businesse is very erroneous , how orthodoxe soever he was in his other writings : for there is no man though of never so greatlearning or parts , no not an angel that shall ever by gods assistance make me believe or imbrace any doctrine or opinion that is contrary unto the holy scripture and all sound reason , as this novell tenent and whimsie of the independents is : and truly so it appeareth to be from my brother burtons owne words : who by his induction of so many churches and by that nigh relation he affirmes they all had each to other , and amongst themselves , concludes they were all dependent , for if there was as great or nigh a relation betweene church and church , as is between member and member in the body of a man ( as he asserteth ) so that the one cannot say to the other i have no neede of thee , then of necessity they must be all dependent : but there is as great or nigh arelation between church and church as my brother burton asserteth , as there is betweene member and member , so that the one cannot say to the other i have no neede of thee : ergo they are all dependent . for the antecedent it is so cleere that all intelligible men will assent unto it . and for the assumption , my brother burtons words confirme it , and therefore the conclusion doth necessarily insue . and if men would but consider and that duly , the m●nner of the civill government in all the cities we reade of in the old testament , both in iuda and israel , and the ecclesiasticall government in them , the truth would , easily be perceived and the controversie would quickly be at an end amongst all sober minded christians . now in those severall cities we shall finde , that under their severall kings and princes they were all governed by a secular presbytery called by the name of elders and nobles , whose civill power and authority under those kings and princes extended as far as the severall bounds and territories under their severall cities delated themselves and not only within their wals : for as at their first constitution they were so many severall kingdomes as the scripture relateth and had their severall jurisdictions and bounds ; so into whosesoever hands and authority they were in succession of time devolved , either by conquest , donation agreement or compact , they commonly continued their antient dimensions and limits , and as farre as their secular power extended it selfe in respect of their civill government and policy , the same limits did the ecclesiasticall ever observe , and governed all the townes and villages under them , all whose inhabitants and dwellers in their severall abodes and habitations within the compasse of their severall jurisdictions were called citizens , and the whole country in their severall precincts were called by the names of the severall cities , as all histories relate . and if we will but examine the annals of times , all men may finde that which i now say to be true . for we see in the change of all governments , from democratiall to aristocraticall , and from both to monarchy , that as far as their bounds and limits extended themselves before their changc , the monarchsor kings that either invaded those governments or were brought in by election or the free choyce of the people , extended their sole power to the extreamest limits of those severall governments and in their owne name ruled those severall countries , which before were governed by the common counsell of their states , senats , elders or judges , as we see it hapned not onely in the kingdomes of iuda and israel after the government of the israelites was changed into a monarchie , but even in the roman empire and all other kingdomes ; for when caesar had invaded the soverainty and had made himselfe perpetuus dictator , as farre as the bounds and limits of the roman aristocracy extended its selfe before the change , so farre did his sole power expatiate and extend it selfe after the alteration ; and the same power did all the succeeding emperours exercise to the extremest bounds of that empire till the dissolution of it , as all histories declare . even so when the severall presbyteries through the christian world were through the cunning and policy of antichrist , that man of sinne , changed into episcopacies , as farre as the severall presbyteries extended themselves , so farre did the severall bishops appointed over them extend their sole power and exercise their sole authority . hence arose so many broyles contentions and digladiations amongst those severall bishops about the bounds and limits of their severall seas and jurisdictions , of which all ecclesiasticall stories are full ; all the which doe sufficiently prove and declare to any man of but ordinary understanding that in those severall cities which were after their change of government , the seates of their bishops and prelates , they had many townes and villages and many churches and congregations under them all the which before this alteration were all governed by their severall presbyteryes respectively and were all uuder them , and were ordered and moderated communi consilio pesbyterorum which the independents themselves do acknowledge , and my brother burton by name in his vindication . hence is was that the blessed apostles went from city to city , to preach the gospell there in their synagogues , as the whole scripture of the new testament relateth , and they did not only preach the word to them in their severall cities , but in each of them ordained and constituted presbyteries , giving charge to titus and timothy to doe the same , leaving the government of all those congregations and churches in those severall cities in the hands of those severall presbyteries in their severall jurisdictions , injoyning also those severall presbyteries and churches to observe the decrees of the synod and councell of jerusalem , and commanding the people , all christians and believers in those severall cities under them , to be subject and obedient to all their severall ministers and guides set over them , and to observe all that they should from god teach them to observe and doe , as we may see out of the severall places i set downe at large in the foregoing discourse , as out of the . of the act. . acts . . . tit. verse . tim. . verse . heb. . verse , , . and the first of pet. . . iam. . . and acts . . acts . . acts . . all which places of holy scripture , and all the arguments by which i prove all the primitive and apostolicall churches to be classically governed , my brother burton and i. s. passed by , not so much as taking notice of them , as they did not of those multitudes baptized by iohn the baptist , and christs disciples , of whom likewise they took no notice as not formed into a church or churches . but as our saviour said to the seducers , matth. . yee erre not knowing the scriptures ; so i may truly say of all the severall sectaries of this time , they erre not knowing the scriptures , nor the power of god to punish them for their wickednesse ; for would they but take the word church in that sense the holy scripture delivereth it unto us and relateth it , the controversie would soone be at an end . now the word church in all the places above quoted , and through the whole scripture of the new testament for the most part , is taken collectively , either for all the catholike invisible or visible church , or for the representative body of the church , or for many congregations and assemblies of beleevers , all combined together under one government , either in a citie or countrie partaking in all the ordinances , as in preaching , and praying , and the administration of the holy sacraments , and in the exercising of godly discipline ; not onely within the wals of those severall cities , but through all the townes and villages , as farre as the bounds and limits of their severall governments , precincts , and jurisdictions did extend , as acts the . . the apostles and elders send greeting unto the brethren which are of the gentiles in antioch , that is , to the church in antioch , and in syria , and in cilicia . so that church is most often taken collectively , as the church of geneva at this day , and of basil , and the other reformed cantons , as it was in the seven churches of asia . now when the word church for the most part in holy scripture is taken in this sense , as the church at ierusalem , the church of samaria , antioch , philippi , corinth , &c. and where there were many congregations and churches combined together , and all collectively taken , in this the independents and all sectaries erre , that they alwayes take the word church for no more then can meete together in one of their pipkin congregations , to partake and communicate in their ordinances ; whereas the scripture as i have in all the forgoing discourse sufficiently proved , taketh the word collectively for many congregations under one government , although every one of those severall congregations considered apart and by it selfe may truly and properly be called a church , as being a branch and member of some particular church , and communicating in all essentiall ordinances with it , as hath abundantly bin proved ; yet still it is considered but as a member , and a branch or part depending upon the whole particular church under which it is , and therefore classically governed . from all which i may conclude , that when all those severall churches , as that at ierusalem , samaria , corinth , philippi , ephesus , which my brother burton saith must be brought in to make up a compleate paterne of church government , were all collectively taken , and classically and collegiatly governed , as consisting of many congregations , and yet but under one presbyterie in their severall precincts and jurisdictions , my arguments will everstand good ; yea , they are all strengthned from my brother burtons concession and his expresse words . for if when there were but three thousand beleevers in the church at ierusalem , as it appeares , acts the . they were then forced to sever themselves into divers companies , because they wanted a convenient place so spacious as wherein to breake bread , as my brother burton saith , how impossible a thing was it for them all after that time to meet together in any one place or a few , when the church at ierusalem multiplyed daily , and that by many thousands , and at last grew so numerous as they amounted to many myriads , or innumerable companies , as appeareth acts the . all which notwithstanding my brother burton passeth by and taketh no notice of , wilfully deceiving the poore people , in concealing from them so apparent a truth : but should i take notice of the error of his words and discover all his juglings , my discourse would swell into a mighty volume : for to speake the truth , his expressions containe in them a heape of fraud and confusion , all which hee must one day give a severe account for . but not to take notice i say of his severall faylings : what he grants , is to be taken notice of , viz. that when the church at ierusalem was in its infancy they wanted a convenient place spacious enough to communicate in all ordinances , and therefore they were constrained to sever themselves into divers companies in severall private houses to communicate ▪ then of necessity when that church was multiplyed into many ten thousands , they must needs be distributed into many and many congregations and churches to partake in all the ordinances , and all these were but one church , and under one presbytery , as my brother burton acknowledgeth . so that now i am most confident every judicious reader will easily perceive , that my brother burton , and all those of the congregationall way meerly trifle , and delude the poore and ignorant people , whiles with their scriblings they trouble the world , in making rents and schismes in church and state . but heare yet how hee cavilleth : the church of ierusalem saith hee , cannot bee a paterne to all churches , for then all churches must have seven deacons , and must bee all subject to some one church ; because things in question , were there debated and determined , and sent to other churches to be observed ; and in regard also that that church was infallibly guided by the holy ghost ; in which respect , the resolution of that church was with authority ; it pleased the holy ghost and us , which no particular church since can ever say . in these respects ( saith hee ) it followes then that the church of ierusalem remaines not in all things a patterne for other churches ; for a paterne must bee in all things imitable and perfect . thus my brother burton makes a noyse to little purpose , contradicting all those of his owne party that i ever yet read or talked with , who all acknowledge that the church of ierusalem was a paterne to all churches ; and from the example of that church , ( as they pretend ) they forme and governe all their churches , and labour to reduce all to that paterne , and ground all their proceedings upon the plat-forme of that church , and doe all as they affirme , in imitation of that , holding synods to bee one of gods ordinances , and ground it upon the meeting of the apostles and elders in the . of the acts : and yet my brother burton here maintaineth the contrary , as his words sufficiently declare : for which his grollery , i beleeve all those of his fraternity will give him little thankes , and blame him for his so great haste in answering mee : who in his wise epistle to the reader saith , i hasted at last as fast , as before i was slow , if possible to recover our brother : so that it seemes hee made more haste then good speed ( according to the proverbe ) canis festinans caecos parit catulos , and will have cause at leisure to repent ; for hee hath by this his jugling and conjuring quite rased the foundation , and overthrowne the whole fabrick of the new bable of independency , which his brethren had beene so busie and diligent to lay , erect , maintaine , and uphold , and that from the example of the church of ierusalem . but it will not be amisse to examine his trifling reasons of this his gain-saying , and denyall that the church of ierusalem cannot be a paterne to other churches : for then saith he , every church must have seven deacons , and all churches must be subject to one church , and to the decrees of that church , which they cannot be , there being none now infallibly guided . thus my brother burton out of the acumen of his wit disputes at randoun : after the very same manner did the prelates in their generation dispute against the godly people they termed puritans , when they alleaged the example of christ and the blessed apostles in receiving of the sacrament of the lords supper , as that they all received it either sitting or using a table-gesture : and therefore that all christians , and christs disciples were bound to imitate and to follow his and the apostles examples rather then antichrists , as a paterne set downe to them of receiving the holy communion to the end of the world . to which the prelates , and those of that faction replyed , that if the puritans would make christ and his apostles in receiving the lords supper a paterne for their imitation ; then they must always celebrate it in an evening , and that after supper , and in an upper roome , and in a private house , and not in publick , and then they must never exceed twelve or thirteene communicants , and they must be all men and no women : and an hundred such other toyes they brought to prove , that the example of our blessed saviour and his holy apostles was not to be a paterne of imitation for the receiving of the lords supper to all christians in succeeding ages : and after the same manner doth my brother burton now trifle to no purpose . for as the example of christ and the blessed apostles was a paterne in respect of substance , and not in every circumstance , which was never required ; so was the church of ierusalem , in respect of substance , and not in every circumstance to be a paterne to all churches for their imitating to the end of the world ; as for instance . the church at ierusalem had liberty given them by the apostles to nominate and make choyce of deacons , when there was a necessitie of such officers & to nominate and make choyce of as many as they thought sufficient for their occasions . and in this it was a paterne to all churches in succeeding ages , that they likewise if they had need of deacons , might make choyce of holy and godly men , and of approved integrity , and of as many as they had need of , whether fewer or more , and as often as their occasions required , no church being limited for the number ; and as the apostles onely in that church ordained the deacons , and not the people , so the ministers and presbyters only , in all churches should doe the same . and as upon any difference amongst the brethren that are joyned together in church fellowship ( as it hapned then betweene the grecians and the hebrewes , acts . about their widowes , who they thought were neglected in the daily administration ) they made their appeales to the apostles for redresse ; so in this the church at ierusalem is a patern to all other churches upon any occasions of such or the like difference , to appeale unto their severall presbyteries : and as they willingly submitted themselves to their determination , so when the presbyters command or appoint any thing in the lord , and according to his word , the people are to yeeld willing subjection & obedience to their order ; and in their so doing to make the church of ierusalem their paterne : and as in the church of ierusalem there were many congregations and churches , and all these were combined together , and subordinate to one presbyterie in this also the church of ierusalem is to be a paterne to all churches in succeeding ages , that they may doe the like in imitation of that church , which is for ever to be a paterne to them ; and as upon occasion then certaine men went downe from iudaea to antioch , acts . . and troubled the people there and in other churches , with words subverting their soules , saying that they must be circumcised and keepe the law vers . . pretending they came from the apostles and had a command from them of their so doing , so that upon this the churches sent unto the apostles and the elders at ierusalem for the determination of this busines in debate , & waited patiently for their resolution , without making any rents or schismes in the church : and as the apostles and elders of that church and of other churches called a councell and synode and there disputed and debated the matter with arguments and reasons searching the holy scriptures what was the good will and pleasure of god in them , and accordingly determined that difference and question by the written word , and from thence commanded that the decrees of that councell should be observed in all churches . after the very same manner in this their so doing , the church of ierusalem is a paterne to all other churches upon the like occasions , it any difference of opinion rise amongst the churches , or if any new heresies spring up tending to the subversion of the soules of the people , how holy and godly so ever they seeme to be that broach them , and what pretence so ever they make that they have them from divine authority ; i say upon the like occasions in imitation of the apostles and elders in the church at ierusalem , kings and princes , and christian magistrates and those that are in authority , may call a councell or synod of divines together ; and as the apostles and elders there debated things by dispute and reason , and by searching the holy scripture found out the truth , and determined the question and sent their decrees which were binding , to all other churches : so i affirme also in this their so doing that church is a paterne of imitation to all churches in all nations and countries and christian churches in them , that ministers out of severall presbyteries in a representative body may meet together by the appointment of their magistrates , and dispute those questions by reasoning and discourse , and finding by searching of the word of god , what his good will and pleasure is , may determine the question accordingly , and give out their decrees grouned upon the written word , with authority to be observed by all those churches under their severall jurisdictions ; and as the people then did patiently wait till the determining of that difference without making of any rents , schismes , or separations , one from another , and did then yeild obedience to those decrees without any reluctation , but observed them all willingly after the debate ; so ought all people in imitation of them and following their example , with patience to wait , without making any rents and divisions , till things are fully discussed and determined in any such synode or councell , and then willingly and cheerfully submit themselves and yeild obedience to them , and in their so doing they have the church at ierusalem for a paterne and the apostles and elders of that church and the other churches for an example of imitation so long as they injoyne nothing contrary to the word of god. for this way of governing the church by synods and councells , upon differing and dissenting opinions betweene church and church , and upon occasion of any new heresies sprung up in christian countries or any old ones revived , as it hath its paterne from the church at ierusalem and that of antioch which is left for our imitation that all churches upon the like occasion should follow it ; so this way of ruling is grounded upon most excellent reason : as most agreeable both to the law of god and nature and the practise of all nations and kingdomes of which we have many presidents in the holy scriptures besides this councell at ierusalem and some others . for as all nations and kingdoms have been ever governed by generall councells and have ever had their severall appeales , from inferior courts and councells to superior upon either publicke grievances , or upon any differences betweene province and province , and county and county , or betweene corporation and corporation , or city and city , or upon any pressures or oppressions , or impeachments or incroachments of each on the others liberties or through injustice or injuries done to each of them , from some that are in power and authority ; so the church of iesus christ which is his kingdome , is inferior to no other kingdome upon earth ; but in that also the severall corporations that are under it , which are so many presbyterian churches , have in like manner the liberty of their appeales upon any of the aforesaid or above named occasions . and although they all injoy equall priviledges amongst themselves ( as the severall provinces , counties , corporations and cities in any kingdome do ) so as they cannot severally and by themselves considered , give a law each to other ; yet as in a generall councell in kingdomes and common-wealths , when the knights , and barons and burgesses of each of them are all met together in their representative bodies in a parliament or diet , may being so assembled together , not only redresse any abuses , and punish del●nquents , but also for the better government of those severall do●in●ons for the future , give lawes to each province , county , city and corporation , yea and unto the whole country , and enact penall statutes both to them , and to the whole countries under them according to the fundamentall lawes of the kingdomes and countries . in the same manner it is in the visible catholicke church which is christs kingdome : although in it , the severall presbyteries and churches considered by themselves and as having equall authority amongst themselves , cannot give lawes to each other , severally and by themselves considered , as the church of corinth , and that of antioch , and ephesus , and the other could not prescribe to each other a rule or law to walke by with authority , but only in an examplary way by well doing : yet all these severall churches ioyning together in a generall councell , as they did at jerusalem acts the . and having from each of them deligated and sent their presbyters and ministers as so many burgesses , of their severall cities and corporations , and they being all met together upon any grievances and having by debating of the matters and differences in question by dispute and by disquisition found , what is the good will of god , and what is his pleasure in his good word and in the holy scriptures which are the fundamentall lawes of his kingdom may in any christian councell so called , and ordering their businesse as the councell and synod of ierusalem did , give out their decrees and those binding ones to all those severall churches that are under their jurisdictions , and all these severall churches ought to yeild obedience to them . and in this their so doing they have the church of ierusalem and the other churches a president and a paterne . for ( i say ) in all these respects the church at ierusalem is a paterne to all other churches . and as in the church at ierusalem , corinth , philippi , samaria , ephesus , &c. the apostles , evangelists , and the presbyters in every one of those churches had the charge of each of those churches committed to them in common , as is manifest from all the places above quoted , and through the holy scripture ; and as they fed them all and governed them all in common : so in that also both the church at ierusalem and all the other churches ( according to my brother burtons doctrine who saith they must all come in for the making up of a compleat platforme ) i say as all the presbyters and ministers fed those severall churches in common , so they are a paterne to all churches in all succeeding ages to the end of the world , that they may do the same in their severall and respective presbyteries . neither is there any president or example in all the holy scriptures of the new-testament , that any church had its peculiar pastor and teacher , or doctor alloted to it , with but two or three elders and a deacon with a slender congregation of people of the which they only had the cure and care for the feeding and ruling of it , and the which had absolute authority within it self , and from which there was no appeale , the which notwithstanding the independents assert is a true formed church after the new testament forme ; such a modell of a church i affirme can never be shewed or proved in all the new testament . god ( saith saint paul cor. . vers . . ) hath set some in the church ; first apostles , secondarily prophets , thirdly teachers , after miracles , then gifts of healing , helps in government , diversities of tongues ; are all apostles ? are all prophets ? are all teachers ? &c. and in the . of the ephesians vers . . when christ ascended on high , he gave gifts unto men , &c. and he gave some apostles and some prophets : and some evangelists : and some pastors and teachers : for the perfecting of the saints &c. all the which places are to be understood concerning the catholicke visible church . so that to appropriate these places of scripture to any particular church , as those of the congregationall way do , is to abuse and pervert the holy scriptures for the upholding of their unwarrantable proceedings : for if these scriptures are to be applyed unto every particular congregationall church , then there must not only be a pastor and a teacher , but many pastors and many teachers in each of them besides other church officers ; and then the pastors and teachers would be more in number many times then the flocke ; and if we looke upon all particular churches founded by the apostles which must be a paterne indeed to all churches , then we shall finde that in all of them , severally , they had many presbyters , as in the . of the acts and in the . of the same , and in all the above cited scriptures doth abundantly appeare . so that there is no ground in all the holy scripture of the new modell of the congregationall way : for following the expresse scripture , ( to use my brother burtons owne words ) the first formed church we finde is in the acts the second , which consisted of many thousands , and in that church there were no distinct officers and members united into one church body respectively : for all the apostles and ministers of that church fed and ruled that church in common : and therefore after the very same example and paterne may all christian churches to the end of the world do the same and be well formed churches , & yet have neither a particular pastor nor teacher , nor distinct officers amongst them : for neither the church of ierusalem , nor any of the primitive and apostolike churches had that distinction of officers amongst them , and all and every one of them neverthelesse were well formed churches , and therefore in this they be a paterne to all churches . and as in the church of ierusalem and in all the other churches all those that were converted and added to them were none of them forced to walke either dayes , or moneths , or years with them before their admission , that they might either know the saints and members of that church , or be known of them , no● were ever forced to make a publike confession of their faith , and bring in the evidences of their conversion or to enter in by an explicite particular covenant , and to obtain the consent of the whole church before their admittance : so in this the church of jerusalem and the other churches of the new testament are to be a pattern to all other churches to the end of the world that they may follow the example of that mother church , and all the primitive daughter-churches in admitting of their members without any of these things ; for that was the first formed church , and yet shee required no such things of any that were added into her . but of this in its due place . and as the ministers of the church in jerusalem , the apostles and teaches only had the power of government , and admitting of members , and did it without the consent of the people , as wee may see in their first admission of members , who applyed themselves unto the apostles onely , saying men and brethren what shall wee doe ? and not unto the people ; and as in that church , when the people and beleevers opposed any that desired to be admitted , as they did saint paul , acts the . verse , . of whom they were afraid , not beleeving hee was a disciple , and hee then appealing to the apostles , who upon hearing of the truth of the busines , they admitted him comming in , and going out without their consent ; in this also the church of jerusalem is to be a paterne to all ministers and people in all succeeding churches , that it is the ministers place onely to admit of members , and not the peoples , and if they should gaine-say the admission of any upon either their feares or jealousies , or out of other respects , that then they may have their appeales from them to the presbyters in each church , and giving them an account of their faith , they are by them to be admitted , notwithstanding the dislike and dissenting of their brethren ; for of this way of proceeding wee have the church of ierusalem for a paterne . and as the church at ierusalem , and all the other primitive churches never made any rents and schismes from the publike assemblies for some faylings , but alwayes constantly frequented their publike meeting places , notwithstanding the many corruptions of the teachers , both in doctrine , discipline and manners , and had not only the example of the blessed apostles , but of christ also in so doing , who when he was questioned concerning his doctrine , said , i taught publickely in the temple , and in the synagogue , and not in corners and by places , and he inioyned the people also to doe the same , matth. , saying , the scribes and the pharisees sit in moses his seat : all therefore whatsoever they bid you observe that observe and doe , but doe not yee after their workes , &c. so likewise other churches to the end of the world ought to imitate this church as their paterne , not to separate from the publike assemblies , and those churches for some faylings , especially when they are found in doctrine , and preach all saving truths needfull to salvation without any mixture of humane inventions ; and so much the rather all churches ought to imitate the example of the church of ierusalem , and the other primitive churches in this , not only because they have christs both example and precept for it , but because also separation is blamed by the apostle paul in the hebrewes , heb. . and therefore forbidden , who saith , verse , , . let us hold fast the profession of our faith , without wavering ( for hee is faithfull that promised ) and let us consider one an other , to provoke unto love and good workes , not forsaking the assembling of our selves together , as the manner of some is : but exhorting one an other , and so much the more , as you see the day approaching , it seemes the jewes presuming of their owne holinesse , and that they were the peculiar people of god , thought basely of the gentiles , and began to separate in that regard from their publike assemblies , as too many now adayes of the ildependents doe from their brethren , thinking themselves more holy then they : the apostle therefore writing to his countrey men the jewes , blames them for this , and in them reproveth all that doe the like , and forbids them so to doe ; and saint iohn speaking of such as made schismes in the church , saith , that if they had beene of us they would not have gone out and departed from amongst us ; but in that they separated from amongst them , it was manifest that they were not of them : so that hee maketh it a marke and note of apostates to make rents and schismes in any church from the publike assemblies ; in all these regards therefore wee ought to take heed of separation , and ought in this to make the church of ierusalem and the other primitive churches our paterne and example , and not to separate from the churches and assemblies of the saints , though indeed there should be many faylings in them , which when the churches of the congregationall way daily doe , they are highly to be blamed as offenders against precepts and presidents , both of christ and the blessed apostles , and against the example of all the primitive churches who never did it ; all the which notwithstanding my brother burton saith ought to be conferred together for the making up of a perfect paterne for our imitation ; they therefore not following their paterne , but making rents , have in their so doing much to answer for . lastly , as the church at ierusalem , and all the other churches my brother burton enumerates , are to be a paterne to all churches in succeeding ages , in their well doing and in what was prayse worthy : so likewise , wherein either the whole churches , or any officers or members in them , were fayling in their duty , and for it either reproved , threatned , or punished for their owne disobedience , or but for their indulgence at others in their sinnes , as old ely , i sam. . in that hee did not correct and chastise his wicked sons , and the seven churches of asia for their particular faylings , especially those of pergamos , thyatira , and laodicea , for suffering the doctrinc of balaam , jezebel , and of the nicolaitans , though it was not with approbation of the same , but onely in that they connived at them , and did not exercise their power in casting out those offenders , and punishing those luke-warme laodiceans , who were indifferent what religion was set up or imbraced amongst them ; i say in all these respects , both these churches and people and all other churches for their faylings and punishments are examples to us , to teach and forwarne us not to offend in the like manner , lest partaking with them in their sinnes , wee partake with them also in their severall plagues and punishments : for whatsoever was written was pend for our admonition upon whom the ends of the world are come , cor. . verse . and therefore if wee will tolerate all religions among us , and shall not be zealous for the honour of our god , and labour by all our might to establish his true worship , and for the extirpating of all heresies and scandals , the lord will have a controversie against us , as hee had against them , and if wee repent not , will remove his candlesticke from us , and leave us in darkenesse and in the shadow of death , as hee hath done those churches in asia , who are all now under the mahumetan superstition . for wee must take notice , that as every command of god is both preceptive and prohibitive ; so there is something in the practise and manners of all the saints and churches of god , as that in the israelites , cor. . and in the above mentioned churches that have some things in them to be shunned and avoyded , as their speciall sinnes and faylings , and some things in them likewise to bee imitated , as their zeale , piety , vertues , and godly examples , and holy courage , which as they are all praise worthy , and for which they ought ever to be honoured , so they are set downe for our learning and imitation that wee should doe the same ; yea , this their example is as a command to us that wee should follow them in this their well doing ; and where they did evill and fayled in their duty , in this , there is a prohibition to all christians and to all churches in succeeding ages to the end of the world , to take heed left they doe the like , and so fall into the same condemnation , as paul speakes , . tim. . verse . where prohibiting the evangelist to ordaine a novice for a minister , ( he saith ) lest being lifted up with pride hee fall into the condemnation of the devill : for by his pride hee was cast out of heaven , that saith the apostle hee was condemned for ; therefore lay thou no hands upon a novice , lest hee be lifted up with pride and fall into the same condemnation . so that in all the former respects , both the church at ierusalem , and all other churches , and the people of israel are a paterne to us , upon whom the ends of the world are come , that wee should alwayes set them before our eyes , if wee desire to injoy those mercies and blessings they partaked in for their well doing , or to shun and avoid those punishments were inflicted upon them for their sins negligences and rebellions . and this i thought good to say , in way of answer , to my brother burton concerning the church at jerusalem , and the other churches enumerated by him , all the which hee asserteth are to bee conferred together for the making up of a compleate paterne and plat forme of church government , and yet grollishly denieth that they can be a paterne in all things , which to speake the truth , is a peece of non-sense and a contradiction . but before i conclude with him and shut up this discourse , i shall desire the reader a little to ponder and weigh my brother burtous expressions in the very entrance of this his answer , and reply to his own argument . for your indefinite enumeration ( saith he ) of those multitudes baptized by john the baptist , and christs disciples , wee take no notice of them , unlesse formed into a church or churches : but following the expresse scripture , the first formed church wee find is in acts the second . these words deserve due consideration . amongst those that were baptized by iohn the baptist , christ himselfe was one , the lord of life , who sanctified that ordinance in his owne person , and that in a speciall manner , as being done by his speciall command , and that for the fulfilling of all righteousnesse , both in himselfe and in the baptist , as it is at large set downe , matth. . and it was ratified by all the blessed trinity , as by the immediate descension of the spirit of god upon christ , in the likenesse of a dove who was the person baptized , with a voice from god the father out of heaven , saying , this is my beloved sonne , in whom i am well pleased . so that christ , god the father , and god the holy ghost did sanctifie and confirme this ordinance , not only to all those that had beene baptised by iohn , and christs disciples , who were also baptized by iohn : but to all those in all future ages that should be baptized by christs disciples , and all his faithfull ministers , which hee sent into all nations to preach and baptize them , matth. . to all which hee promised his presence to the end of the world . so that i am most assured , all good christians beleeve , that christ was well baptized ; and if he was well baptized , it cannot be denyed but that all those that were baptized by iohn and christs disciples , were all likewise well baptized , and were all good christians : for both iohn , and the disciples had their commission from god and christ himselfe for their so doing ; and therefore if any authority from heaven , and a speciall command from god , and a mission from him , be of any force to ratifie , and ascertaine any ordinance , then the baptisme of iohn and christs disciples was authenticke ; and all those that were baptized by them , ought to have beene taken notice of by my brother burton , and all the independents , as formed into a church or churches , except they doe indeed beleeve , that christ the king and head of his church , with his blessed apostles and all his seventy disciples , whose names were written in heaven , and all those multitudes of men and women , that administred unto him and followed him , of whom hee gave this testimony , matth. . ver . , . behold my mother and my brethren ; for whosoever shall doe the will of my father , which is in heaven , the same is my brother , & sister and mother ; except i say they beleeve all these cannot make up a formed church or churches , which were impiety to thinke . now i referre it to the judgement of any well grounded christians , whether or no they doe not beleeve that the great pastor and shepheard of our soules christ iesus , with his mother , brethren and sisters , with all those that heard the voice of this their shepheard , and knew it , and therefore followed him , and beleeved in him , with all johns disciples and those that were baptized by his and christs disciples ministry , cannot as well make up a formed church or churches , as any of our new formed congregations with a pastor and teacher , and a few other of their conceited members ? i am fully perswaded , that upon due deliberation , they will say , they can see no good reason , but that christ the chiefe pastor of his sheepe , and so many true beleevers and saints with him , should not all of them as well make up a formed church or churches , as ten or twelve in one of our new congregations ; and therefore that they ought to have beene taken notice of by my brother burton , and those of his fraternity as formed into a church or churches ; which notwithstanding they doe not , asserting in expresse termes , that they take no notice of them as formed into a church or churches ; which if it be not the highest point of blasphemy and temerity , i know not what either blasphemy or rashnesse is in any . the ildependents have unchurche● all the reformed churches , and all churches but those of the congregationall way , and now they unchurch all those glorious christians that were baptized by the baptist and christs disciples ; wee ( saith my brother burton in the name of them all ) take no notice of them unlesse formed into a church or churches . so that wee may not wonder , at least wee may not take it in ill part that they unchurch us , and deny our churches here in england , and all other reformed churches , to bee formed churches after the new testament forme ; for they say the same of christ and all that beleeved in him , and that were baptized into him , whiles hee was upon earth , affirming , that they were not formed into a church or churches . so that having so good company , we may the more quietly sit downe , when wee are so like our master and his disciples and followers , of all the which they say they take no notice of them as formed into a church or churches . these words may not slightly be passed over : wee ( saith my brother burton ) take no notice of them , unlesse formed into a church or churches , &c. what men ordinarily take no notice of , they slight or little regard , especially if they speake those words from the judgement of deliberation , and not upon extemporary passion : or except they be in very great haste , and then they may be somewhat excused , if they passe by their best friends and take no notice of them ; otherwise if they speake it out of seriosity , that they take no notice of men , it is as much as to say they slight them , regard them not , or despise them . but i have a better opinion of my brother burton ( though he thinketh very unworthily of me ) then that hee should slight his best friend jesus christ , and take no notice of him , and his disciples , and all the beleevers in christs time ▪ especially when hee pretends that hee onely labours to set him up upon his throne as king , and counts all his dissenting brethren from his wayes , enemies of iesus christ and his kingdome . i say , in this regard i harbour a more favourable and a more charitable opinion of my brother burton , then that upon mature deliberation and serious thoughts , he should take no notice of christ , and his apostles and followers , and of all the faithfull baptized by iohn and christs disciples as not formed into a church or churches ; and yet these are his words , we ( saith he ) take no notice of them as formed into a church or churches . i therefore conceive more venerably of him , as that it was in his haste , when he thus spake and printed ; for so hee intimateth in his learned epistle to the reader ; therefore ( saith hee ) i hasted at length , as fast , as before i was slow if possible to recover our brother ; a charitable gentleman toward a brother , though not well advised ! it seemes here was some tumour began to grow and made him giddy and run like a chicken without a scalpe , which needs timely lancing , to prevent some inflammation to a head , whiles the humor flows in so fast to use some of his own rhetorick . this humour of his made my good brother idle-brained , and occasioned him to make more haste then good speed ; certainly it either perverted his judgment , or put him into a lunacy , or into one of his odd dreams ; for otherwise he would have taken notice , if not of those multitudes baptized by iohn and christs disciples , atleast of christ himselfe his good friend , his lord and master , the king of saints and king of kings , the mighty potentate , the sole and only head and lawgiver and governour of his church : i say if he had not been in very great haste indeed and giddy withall in his brain , or in some distraction , he would have taken notice of christ and have thought him and his blessed apostles and seventy disciples and those likewise that were baptized by john with christs mother , brethren and sisters , worthy to be esteemed a formed church or churches ; yet he and his brethren passe by them all ; saying , we take no notice of them as formed into a church or churches ; so that it is no wonder they at this day take no notice of our churches and that they absolutely deny them to be formed into a church or churches after the new testament forme , when they do the same to all the beleevers in christs time . surely that subject that should passe by his king and soveraign , and all his retinue and courtiers , and take no notice of him and them , and should yeild him no reverence , would be thought crased in his brain ; especially if he should in a slighting manner say , he tooke no notice of them . and all men that should hear such an expression from him , would not onely judge such an one a very unbred man and an uncivill fellow , but that deservedly he ought to be taught better manners . and without doubt a king that should understand of such a subject , if he at any time had need of his favour , would reply unto him , sir , you woud take no notice of me and my servants , go now to those for help that you think worthy to be taken notice of : as the lord said unto the israelites , who when they were oppressed by their cruell enemies and came then flying unto him for his assistance , go , saith he , to your gods , that in your prosperity yee served , and seek help from them . and truly if the businesse be seriously considered , this my brother burtons and his associates dealing with christ and his disciples and followers , is not altogether unlike the dealing of the israelites with the lord , at least in words : for in plain termes they say , we take no notice of them as formed into a church or churches , so that christ and his disciples are very little beholding to those of the congregationall way . certainly , the man was in very great haste when he uttered these words , or exceedingly distemperd in his brain ; for otherwise christ had been worthy to have been taken notice of , if his followers had not . our saviour speaks of some , that at the last day shall say unto him , lord , lord , have we not preached in thy name , and in thy name have we not done wondrous works ? mat. . ver . , . to whom christ saith , he will reply , depart from me , i know you not . and doubtlesse if my brother burton and his complices deeply repent not of these their words , and of all their evill dealing , in seducing and mis-leading of the poor people and of making rents and schismes in church and state , but shall still persevere in the errour of their wayes , and will not yet take notice of those multitudes baptized by john the baptist and christs disciples and of christ himselfe and his followers , nor of their brethren at this day through all the reformed churches , as formed into a church or churches ; it is to be feared that whatsoever both he and those of his party shall pretend , as that they have preached in his name , and done wondrous works , in gathering of new churches , and preaching up the congregationall way and publishing of new truths , and setting up of new lights and placing christ upon his throne ; i say whatsoever they shall in this kinde pretend , except they all repent of this their wickednesse and uncharitable dealing towards all their christian brethren , it is to be feared , that christ will say to them as he professeth he will say to the others , i know ye not , depart from me ye that worke iniquity , and they all likewise perish . for what can any man that hath not resigned his understanding think lesse of this so weighty a businesse ? but that christ may say unto them at that day , you have taught it in your congregations and printed in your bookes set forth by authority by all your consents , and that upon deliberation , that you take no notice of all those multitudes that were baptized by john and my disciples , to be formed into a church or churches . these ( will he say ) are your owne words and that in capitall letters ; nay you deny them to be christians , for so j. s. speaketh page , and . in the name of all the brethren , giving many reasons there to the contrary , asserting that by the baptisme of john they were not made christians , much lesse cast into a church mould , according to the new testament forme , and least of all , that they were all members of one christian church at jerusalem : these are his expressions ; for which he hath been much applauded by all of that fraternity , who usually say of him when he rideth through the streets , there goeth he that beat up doctor bastwicks quarters ; approving of this good worke of his in unchristianing all those that beleeved in mee and were baptized by the ministry of my servant john the greatest prophet that ever was borne of woman , and sent by me and my father to baptize them : and of mr. burton they never speak but in high praises , blessing god that he hath answered bastwicks book , which he writ in defence and maintenace of my honour , and for the reputation of all that beleeved in me , and were baptized in my name ; so that all those books that were set forth by those of the congregationall way to my dishonour and the disrepute of my followers are approved of by you all , and in them you say you take no notice of those multitudes that were baptized by john as formed into a church or churches . now amongst those that were baptized by john , i was one , and my disciples and my mother and my brethren , &c. so that you slight us all , and take no notice of us , as formed into a church or churches ; that is in plain words , you are ashamed of us and deny us ; now those that are ashamed of me and deny me before men , and take no notice of me and my disciples , and of my brethren and sisters and mother , and of those that beleeved in me and followed me whiles i was upon the earth , to be formed into a church or churches , i will be ashamed of them and deny them , and take no notice of them before my father in heaven to be formed into a church or churches : for he that despiseth my disciples and my followers , despiseth me , and he that despiseth me , despiseth him that sent me ; yea , whosoever shall despise one of these little ones that beleeve in me , it were better that a milstone were hanged about his neck and that he were cast into the midst of the sea . this was one of my statute laws , will christ the king of his church say . now you of the congregationall way take no notice of me , nor of them that beleeved in me and were baptized in my name by john and my disciples , as formed into a church or churches ; for these are your own expressions ; i therefore will take no notice of you of the oongregationall by-path , as formed into a church or churches ; not onely for these your hard speeches against me and those that beleeved in me , but because in all my holy word i never appointed such a modell and forme of churches as you have erected amongst you , i therefore in all these respects , take no notice of you as formed into a church or churches ; i know you not ; depart from me ; this i presume any rationall man will be ready to gather will be the doome of those that take no notice of christ and his followers . of these their words and of this their dealing therefore , except my brother burton and his associates , seriously , unfainedly and speedily repent , they must give a dreadfull accompt at the last day . for if we must give an accompt of every idle word , what an accompt then must be given of such expressions as these are , which despise christ himselfe and his blessed apostles and all his followers and all that beleeved in him when he was upon the earth , and take no notice of them as formed into a church or churches ? and what a dreadfull reckoning must he and his abetters give for all those erroneous , impious and uncharitable opinions they have of late hatched and brought into the world ? the very naming of the which would be unpleasant to a true sanctified soule , as this amongst the other , that they take no notice of christ and his disciples and followers and all those that were baptized by john to be formed into a church or churches ? yea what a fearfull accompt must they at that day give for all their bitter and reviling speeches and malitious practises against all their christian brethren through the reformed churches who they have all unchurched ? yea my brother burton and his complices must also give a great accompt of this , that whereas they should have taught the people the way of god truly and plainly and have delivered unto them the whole counsell of god , they not onely professe they will keep a reserve donec ad triarios redierit res , contrary to the command of god who hath injoyned all his servants to be ready to give an accompt of their hope to whosoever shall demand it pet. . and preach it publickly and upon the house topp whatsoever he taught his disciples in secret and privately , but blame all churches but their own of the congregationall way , as not rightly formed according to the new testament forme , and yet would never set down to their brethren the modell of that forme and shew it unto the people and saints of god that they might all be undeceived if in an error , although they have bin often & again sollicited thereunto , and although also they by promise had ingaged themselves to deliver in their modell by such a time , and by this their unjust and unrighteous dealing have kept the people of god and many pretious souls in ignorance of many principall truths if their doctrine be true , and caused the people by that means exceedingly to erre and to remain still in darknesse ; when notwithstanding they glory that they set up every day many new lights , which is in them all a most fearfull and abominable sinne , and of the which as of all their hard words against their brethren , and of all their calumnies and reproaches , and bringing up an evill name and report against the presbyterian government as the wicked spies did against the good land , of all these things i say as of all their errors , scismes and heresies , and especially of their taking no notice of those multitudes baptized by john and christs disciples to be formed into a church or churches , they except they speedily repent , must give a dreadfull accompt at the great day , and my brother burton especially ; for he is one of the principall leaders and captains in this militia and new modell of ill-dependency . if some yong sprigge that had been turn'd about with every stream of opinion , and carryed about this way and that way with every wind of doctrine , had spake such words only , and had bin the author of such novell opinions and of such double dealing and jugling , i should never have wondred at it , knowing how unstable youth is ; but for an old tree , in which the sap of youth should now be well dryed up , and which should be stiffe and unmoveable and for ever to be settled ; for such a one i say as my brother burton was expected to be , to be unstable , thus tossing and tumbling about with every stream of new doctrine or every novell blast of any windy opinion , it sheweth that it is either founded upon a sandy ground or a brittle foundation or rotten at the very root , and that if it be not speedily looked unto and underpropped that it will suddenly fall , and that the fall thereof will be very great ; which that it may not happen to my brother burton , and that the lord would give him and his associates repentance for all their unthankfulnesse to god and for all their evill dealings and uncharitablenesse towards their brethren , and especially towards my selfe , it shall be my earnest prayer for them all who they have so much despised and ●ilified . and this i thought fit to speak concerning my brother burtons reply , to whatsoever he had to say in way of answer concerning my first four propositions and the whole first part of my booke . what he hath to reply to my arguments about the second question , touching the gathering of churches , shall be answered in their due place , after i have spake alittle , according to my promise , concerning the independents definition of their church , which occasionally i met with , when from their owne principles i confirmed my arguments , that if any thing , it might make them more specious in the independents eyes , or at least that they might not be so inraged against me hereafter , when they shall take notice that i spake nothing , but what i ratified and made good from their own grounds : their definition of their church is this . a visible church is ( say they ) a mysticall body , whereof christ is the head , the members saints , called out of the world , and united together into one congregation by an holy covenant , to worship the lord , and to edifie one an other in all his holy ordinances . before i discover all the errors of this definition , and come to shew that according to this their description of a church , there has never as yet beene a true formed church , and that none of the congregationall churches themselves ( if this their definition bee good ) be true formed churches ; and which is more , that they must of necessity , be all dependent , i shall set downe the chiefe things observable in it . first , they define a visible church , to bee a mysticall body , of which christ is the head , the members saints , &c. secondly , they assert , that this church is but one congregation , or as many as can conveniently meet together in any one place to partake in all gods holy ordinances . thirdly , they affirme , that the forme of this church , is a holy explicite covenant , which falsely they make one of gods ordinances : or they say , they are united together into one congregation by an holy covenant . now it cannot be holy , except it be one of gods ordinances , and have his command and authority for it , which is that that ingraves holinesse upon it : otherwise it is either diabolicall , or at least but humane . so that in the independents learning , wheresoever any of these things are wanting , in any congregation of christians , it is not a formed church : for this is their definition of a church , within the bounds and limits of which whatsoever church doth not come , and within the which it is not terminated , it is no true church ; and so by this , all particular churches that are and have beene in the world , neither were nor are true formed churches , no not the very independent congregations themselves , as i hope by gods assistance i shall illustriously make appeare , after i have said something in order of the particular branches of this their definition , and have shewed the absurdities of it , and the impossibilities of attaining such a church as they have set out , and the great inconveniences , and indeed the unsupportable bondage that would redound unto thousands of gods people , if these men might have their mind , and all things according to their definition : for from such a church as they describe and desire , though it consist but of ten or twelve , bee they never so erroneous in their doctrine , and never so corrupt in their manners , and never so perverse , malicious and unplacable in their minds and wils , and let their unjustice done against any poore oppressed member , by them , be never so great or exorbitant , there is no appeale from it , or helpe or redresse to be expected by any appeale to any other court , church , or ecclesiasticall tribunall ; which is a yoake of one of the most horrid tyrannies and slaveries that ever the world yet saw , and which neither wee nor our fore-fathers could ever beare , a greater then the which never any men voluntarily put themselves under , before these our unhappy times . all the which i shall , god assisting mee , in the examination of the severall parts of this definition , make evident . and first , whereas they define a visible church , to be a mysticall body . if any presbyterian should have so spake , the independents would have said , it had beene a bull . for visible and mysticall cannot be predicated of one and the same body , at one and the same time : for if it be mysticall , then not visible , and if visible then not mysticall : and therefore their definition belongs rather to the invisible church , then to any visible congregation , because the matter of it is the mysticall body of christ , consisting of saints , and such as are truly holy and godly , which none know but god himselfe ; for no man can certainly and positively say , that this or that man is a saint , but in the judgement of charity , which is often mistaken , as the independents themselves acknowledge they have beene : for the time was , that they thought some men saints ( who are the same still , they then were ) and yet now they not only thinke , but say , though falsely , they are devils , and repent that ever they prayed for them . but most true it is , that god only knowes who are his : yea , the apostles themselves , though of more discerning spirits then any in our age , yet could not discover iudas ; christ onely knew hee was a devill ; it was hidden and a mysterie to the apostles , and the same to this day lies hid from all men , who are saints indeed ; that belongs onely to god , it is his prerogative , who is the searcher of all hearts : and therefore their definition is absurd , groundlesse , and vaine in this branch of it , when they say a visible church is a mysticall body consisting of none but saints . and then it would follow , that none of the apostolicall churches were true formed churches , according to this their modell ; for wee reade not onely of many scandalous walkers amongst them , but of some hereticks , and yet they ceased not to be true churches , what ever the independents thinke now of such congregations as are mixt , though in none or in very few of them , they can discover any such offenders as were in the church in corinth , galatia , philippi , and in some of the seven churches of asia ; and therefore if their definition bee good , none of the primitive churches were true churches ; yea , i hope to make it evident in the sequell , that none of the churches of the congregationall way are then true churches , as not consisting of all saints . but now i come to the second branch or part , viz. that the church they desire , must be but one congregation injoying all gods ordinances in it : which if it be true and good in this branch also , then the church at ierusalem was not a well formed church ; for there were many congregations ; and then also never a church in the world to this day was a true church ; much lesse can any of our new congregations challenge that title and be true churches , it being impossible , though they consist but of one congregation apeece , for them severally to injoy all gods ordinances in any one of them : for amongst gods ordinances the independents both in new-england , and here amongst us , hold , that synods and councels are one of gods ordinances , and yet they are not churches properly so called in their dialect , though as they are representative bodies of many churches , they may have that name given them , and are churches in my notion and according to my understanding ; but i say , not properly according to their language : for their congregations consist of particular pastors and teachers , and of two or three elders apeice and deacons , and of a few men and women , and have many other pretty things required for the moulding of them up into formed churches , after the new-testament forme ; whereas in councels and synods , they have neither particular pastors , nor teachers over them , nor any such elders and deacons as they require , nor no women ; so that no particular church in the world to this present day injoyed that ordinance in it . for a synod and councell consists of presbyters onely , and that of many , not onely out of any one particular church though never so large and great , but out of many , sent and delegated from each of them respectively and severally ; yea , many times not only out of many severall presbyteries adjacent , but out of other countries and provinces ; as that at jerusalem , and all the ancient councels , and that lately at dort , and this our synod now present ; and their imployments likewise are of an other nature , then that of ordinary pastors in their severall congregations , as all men know : and therefore not a church properly so called , according to their language ; for a synod and church , are two distinct things , and both of them together were never yet found in any one congregation in the world ; and so by consequence , there was never any congregation or particular church that yet injoyed all gods ordinances , and therefore if their definition be good , they were no true churches , for they had no synod or councell in them : neither can any of our new congregations at this day have a synod in them , and therefore they injoy not all gods ordinances in them severally , and so come not within the compasse , bounds and limits of their owne definition , and therefore remaine not true formed churches , as not injoying that ordinance . besides , there are other ordinances that the congregationall churches cannot injoy : for there is an impossibility of it , not only in the beginning and first constitution of them , but many times after in regard of mortality , and the death of their elders and pastors , and other officers , or when there remaines but one alive , as it often happens in our new congregations ; and therefore of necessity they must bee dependent , if they will injoy all ordinances , or else be no churches , as not injoying all ordinances : as for instance , there are ordinances that neerly concerne every particular congregation , which cannot be performed by that alone ; for how can a particular congregation , which for the most part consists of ignorant men and women , try the sufficiency of the presbyters , that are to be elected or put over them , when they have no knowledge in those sciences , arts , faculties and histories , and of the tongues and languages , as latine , greeke , hebrew , and are ignorant in many other things , that in some competency are required in all such as are to be made presbyters and ministers over them ; when i say not any one in those congregations , many times , have any knowledge in any one of those arts and sciences , in all which a minister ought in some measure to bee versed in , if hee will take upon him that high calling , and charge of the ministry , and duly and rightly performe it unto them : and were it so , that in all these new gathered churches they had such intelligible members , who when they have made choyce of them , shall give them imposition of hands which belongs onely to the presbyterie and elders to perform , & cannot be done by the people , who never were appointed by god to ordaine officers in his church , as all the learnedst of the independents hold and teach : so that when any elders and presbyters , and other church officers are to be ordained in their new gathered churches , they permit not the common people to impose hands upon them , but alwayes desire elders and presbyters of other congregations to doe it , without whose helpe they cannot injoy this ordinance amongst themselves ; and therefore if they will have it , they must necessarily be dependent . the same may be said of the ordinance of excommunication ; but i will first speake of imposition of hands , and ordination of elders and officers , the which howsoever in some of the more unlearned independents esteeme it to be of small weight , and but a complement ; yet it is one of gods holy ordinances , which the author of the epistle to the hebrewes accounts and reckons amongst the principles of religion , and a part of the foundation , heb. . ver . , , which place of scripture , one of the fathers of the congregationall way , master henry iacob by name , who first baptized their new gathered churches , with that compellation of independent churches , for his owne advantage exceedingly urged to overthrow the lawfulnesse of the ministers of the church of england , because as hee supposed , the church of england erred in the foundation , not having the due and right imposition of the hands of the presbyterie , though in this as in many of his other opinions hee was very much mistaken : for those that imposed hands upon the ministers at their ordination , were presbyters . yet i say , they can urge this place for their advantage against us , and therefore i see no reason why wee also may not much more make use of it against them , it being gods owne institution , and to be perpetuated to the worlds end in all churches ; so that wheresoever this ordination and imposition of hands by the presbyterie is wanting in any church , that church cannot be truly said to injoy al ordinances within it selfe ; for there is an impossibility of obtaining or injoying this ordinance of ordination of officers , by the imposition of the hands of the presbyterie , and that often in their new gathered churches , not onely in the beginning of them , and in their first constitution ( as i said before ) but at many other times also , and that by reason of the death and mortality of their elders , or when but one of them remaines alive , which frequently happens amongst them , as daily experience teacheth us , so that of necessitie they must crave the helpe of other churches , and therefore in all these respects are dependent ; for not any one elder alone , and by himselfe can ordaine an other , there must be more together for that imployment ; for it must bee done by the imposition of the hands of the presbyterie if it be justly done and according to gods appointment ; that is , of many presbyters as the word imports . and if wee take a survey and view of all the primitive and apostolicall churches , as that at ierusalem , of philippi , ephesus , and the other asian churches , wee shall find in them all , an established presbyterie ( as i have abundantly proved ) many elders and pastors in each of them , appointed over them to govern and rule them in common , and all those severall presbyteries had in each of them the power of order and jurisdiction , and the authority of imposing of hands , and ordination of elders and officers within themselves in their respective presbyteries , so that they were as so many corporations or committees , having their presidents and chaire-men , with all other officers amongst themselves , and that in abundance , as the scripture relateth , as in all well ordered corporations at this day it is to bee seene ; so that if any one or more of their presbyters or officers dyed within their severall preeincts , they did by vertue of their severall charters presently goe to the ordination of new ones , and of as many as they had need of , of which they had store and choyce for the most part , as all well ordered corporations at this day have , who if their presidents dye or any of their aldermen , or any of their common councell , or any of their other officers , they forthwith make election of others , out of some of their free-men , or of men well knowne to them for sufficiencie , wisedome and discretion , and all other abilities , without having recourse to any other corporations ; for they are armed with authority within themselves for this purpose , and they have usually choyce enough of men fit for their imployments ; and so it was in the apostolicall and primitive churches , who collectively taken , were all collegiatly and classically governed , and depended upon their severall presbyteries in their severall jurisdictions , which if they had beene single congregations only , as the independents would perswade the deluded people , they could never have done , for the many reasons both now and in the foregoing discourse specified . so that i am consident , it sufficiently now appeareth to any rationall man , that no particular congregation can injoy all gods ordinances within it selfe , without dependency upon others , there being an impossibility of it self . the same may be said of the other ordinance of excommunication , which cannot in any particular congregation be injoyed without it be presbyterated , to use their owne expression ; that is to say , except it have their presbyters and elders , and church officers within it selfe annexed to it : for they amongst the independents , that hold that excommunication must be inflicted by the votes of the whole congregation , understand it then onely to be a compleate and formed church , and to be an entire and a whole congregation , when it consists of their elders & their other officers , as well as of the people , and affirme , that the people without the elders cannot excommunicate any , nor the elders without the people ; and they of the independent party on the other side ( for they doe not all agree amongst themselves in their church government ) which hath retarded the bringing in of their new nodle , least that by it they should loose many of their disciples and followers which they well know would soone breake of , if they should not humour them in their new mould ; and therefore they cunningly juggle with the people and faine pretences , when indeed if they had meant christianly and honestly , they would long since have brought in their new noddle of church government ; but fearing what would insue , and which would not be for their profit and honour , they have hitherto made delayes to the great disturbance of church and state , and the seducing of many ; but i say those of the congregationall way , that hold that this ordinance of excommunication belongs unto the elders onely , and put it into their hands , excluding the people from their votes , and that for many inconveniences as they suppose which are not yet removed , for all that , as will by and by appear , yet i say on all sides they agree , that without the presbyters consent none can be excommunicated be they never so scandalous , so that so long as any congregation is without their presbyters and officers they cannot injoy this ordinance also , neither can they ordaine them within themselves without help from other churches , as i said before , and therefore they want this ordinance till their new supply , and that they must crave from other churches when their officers are dead , and therefore of necessity they must still be dependent ; but now let it bee granted , that when their church or congregation is againe recruted and made up againe , or presbyterated and compleate in respect of both officers and members , and that it consists of ten , twenty or thirty , or it may be of a few more , which is a pretty full church and congregation amongst them , what inconveniences , and them of dangerous consequence , would forth with insue upon it ; yea under how intolerable a yoake of slavery would many oppressed christians by this meanes groan under , when at any time they are unjustly and wrongfully injured by them ? for there is no appeale from them to any other court or church-tribunall for redresse or reliefe : let them be never so much wronged , or injured , or damnified by them ; for if the formidable sentence of excommunication passe once against any person , be it right or wrong , they throw and cast him out of communion not onely amongst themselves , but the whole visible catholick church , and deliver him up to the devill ; therefore if this ordinance of excommunication be once inflicted upon any member by the whole congregation ( as some of the ii-dependents would have it ) or by two or three presbyters only as others contend , the misery and grievance is never the lesse , nor the inconvenience ( and that of dangerous consequence ) the lesse avoidable as will dayly appear : for if all the congregation passe this sentence , many of the members who have their votes , are private men , and for the most part unlearned and unexperienced , through want of yeares , parts , education and breeding , and not able to understand the nature of the allegations and probations , they being many times so intricate , so that they can never be able to apply the rule unto the case for the inflicting of a just censure , and may be in danger also to bear a peculiar hatred or ill will unto their persons , and so apt to be swayed by their passion to do unjustice , or may be over-awed by fear or threatnings of some other in the congregation who are the enemies to the party in question , so that they being powerfull men , rich in estate amongst them , and they being poor and indigent people whose dependency may be upon them as they are either children , servants , workmen or tenants , of which most of the congregations consist , and they daring not displease them , especially if they be their friends , as many times it happens for all or any of these respects , i say they going with the stronger side may passe this sentence of excommunication against him most unjustly , as it often happeneth ; & this must go for currant if the most voices carry it , and from them the party unjustly dealt with hath no appeal : but if they be obstinately bent against him , must live and dye in this condition under this heavy doome , which i beleeve in every understanding mans judgement will seem an intolerable inconvenience , for there is no appeale from them . on the other side be it granted that the elders onely of this particular congregation have the power of excommunication in their hands , they are not ordinarily above two or three , and many times none of the learnedst , wisest and honestest men that ever were borne , and therefore are lyable and in danger of the same temptations that the other were , because of particular relations , and their dependence on their congregation for their maintenance and support : who they ordinarily dare not displease : for they know the ficklenesse of the people and how little a thing will disgust them and alienate their affections from them , which would be a cause also of withdrawing their contributions and supplies by which they support themselves and their families , and commonly when any rich and great man falls of from a minister though he be never so faithfull and diligent in his place yet he will withdraw many , yea of themselves the unstable people will take occasion by others example to slight and neglect their ministers as hourly experience teacheth us ; for , humor not them in every thing and they are gone . yea but publickly or privately reprove them for their malversation or for any erroneous opinion they hold , and they will become your secret , if not your open enemies , and upon the least occasion be ready to side with any to do their minister a displeasure , which when their ministers well know , they are very fearfull of offending any , especially their more wealthy and abler members ; besides we know upon what slender occasions differences many times do arise amongst nearest friends , when it concernes their profit or reputation , or their judgement in things of their estates or religion ; for if you jumpe not with them in their opinion in all things , they stand at a distance ; or hinder them in the least thing but in their gain and profit , and they will beare a secret grudge unto a man and wait an opportunity to do him a displeasure and to be even with him ; and this every man knowes is the practice of most men ; so that for any of these reasons men will be ready to harbour a displeasure against any member , and if hee be called in question for any conceived miscarryage or scandall or for any different opinion , and this come once to banding and debate in the church or congregation , and there be siding on both sides , and parties made on each side , so that they grow into a heat , the ministers and presbyters in their severall congregations are by this meanes brought into many straights , not knowing what many times to do , as not daring to displease either side , which way soever their private judgment leads them ; but ordinarily it is observed , that the ministers will go with the strongest party and will gratifie that , and that for their own emolument and private interest ; neither is this all , but the presbyters and ministers themselvs in their churches many times are subject to the same passions and affections as i said before , that other men are , and for some secret and private grudg against the person in question they may use the extremity and pronounce the sentence of excommunication against him , which when it is once past , there is now no remedy of appeal left unto him , be the unjustice or wrong never so great ; and presidents of this nature there are many to be met with in the congregationall churches , as i shall if occasion serve be able to prove . what a sad condition therefore are such poor oppressed men in when this formidable sentence is once passed against them ; and when it lies in the brest of a two or three presbyters amongst them ? and what a horrid yoke of bondage do miserable men by this means by their voluntary subjection bring upon themselves through their wilfull giddynesse , when they yeeld to so unwarrantable a government as to stand to the verdict either of a little ignorant congregation or of two or three men that are subject to the same temptations that other men are ? and then to be without all help or hope of reliefe be they never so much injured by them . but let it be supposed and granted that a slender congregation of people or those two or three elders in every one of their congregations were as fre from infirmities and temptations as angels , which they are not , yet the weightinesse and solemnity of the censure requires to be performed by a whole councell and colledge of presbyters and elders of a combined presbytery which is gods ordinance , as i have abundantly evinced : so that it being passed not by the votes of a few people or by the voice of two or three elders only ; and they lyable to so many temptations also ; but by the conjoynt agreement and consent of a great presbytery free from any such temptations and exceptions , it may be done with the more advised and combined authority , and be more dreadfull to the party , and be the better accepted and submitted unto without heart burning and grudging against either the congregation or particular elders , or fear of revenge . but will some say , how if this whole colledge of elders should erre in their consure and do iniustice , for some of the above mentioned reasons , what remedy or reliefe then has the iniured person offended by their censure ? for answer , he hath the benefit of his appeale to a higher presbytery or classis ; & if wronged there , he hath the benefit yet of appeal to a higher presbytery and classis ; and if he have no releife there , yet he hath the benefit of an appeal to a synod , which is gods ordinance also ; so that he hath still hope of reliefe and he still in gods way ; and so long as there is hope and he takes a right course , he needs not dispair , and if at one time he finde not redresse in one presbytery nor in one synod and councell , he may in another ; it is good ever to wait upon god in his ordinances ; for in so doing we have a promise of a blessing , and here is alwayes comfort and expectation of reliefe , and this is not onely gods method , but the custome of all nations and kingdomes for the well ordering and governing of them and for the redressing of grievances and abuses ; and i● there can no justice be had by this his endeavour in no court , this still doth uphold a drooping spirit and comfort him that he hath used all lawfull meanes and doth for ever commit himself and his wayes to god , who is a reliever of the oppressed , and a revenger of the wrongs and injuries done unto his elect , who hath said , luke . ver . , . shall not god avenge his own elect , which cry day and night unto him , though he bear long with them ? i tell you he will avenge them speedily . so that there is mercy with him that he may be feared , and therefore i say , there is ever hope in the use of lawfull meanes , and in all their just appeals . but grant there be no justice on earth to be found in any courts , and that there were such an universall corruption amongst all judges both ecclesiasticall and temporall , which were great uncharity to suppose , much lesse to say , yet , i say , the people of god when they are unjustly oppressed shall ever be able to solace themselves in this , that there is forum poli , as well as there is forum soli , that there is a court in heaven as well as there are courts on earth ; there is a great tribunall before which all men must one day appear , to give an account of all their unrighteous dealing on earth , the thought of which will support the most drooping and oppressed spirit : which not withstanding doth not alwayes cast away his confidence , as long as there are any courts and higher councells to appeal to here in this world , which all those that submit themselves to the presbyterian government are like to enjoy ; whereas those of the congregationall way and that stand for the ii-dependent government deprive themselves of , and not onely bring themselves under an unsupportable slavery , but would subjugate the whole world to the same bondage and tyrannicall usurpation , which the lord preserve his people from , and put it into the hearts of the great councell of the kingdome , and all cordiall and understanding men to oppose with all their might , as they love the peace of church and state , and the establishing of the true religion in these three kingdomes , and the propagation of the gospell to the worlds end ; all the which the whimsicall opinion of independency will hinder , which indeed tendeth to no other end but to bring in an anarchy and a confusion of all things , and the setting up of athisme or a pantheon of all religions , to the great dishonour of god and the disturbance of our church and state , and the alienating of the nighest allyes one from another , and to the distraction of all men , as our small and little experience of that way hath by wofull tryall and dayly experience taught us . and this shall suffice to have spoke of the second branch of their definition in discovering the absurdities of it , and the impossibilities of attaining such a church as that sets down , and the great inconveniences , with the unsupportable bondage that would necessarily ensue upon it to all such as should subject themselves to such a government as the independents would bring into the world . i now come to the third part of their definition , viz. their particular explicite holy covenant , which they not onely call the form of a church , but make it an holy ordinance , which it cannot be for the reasons above specified , as having no warrant from god our father , nor no example in any of the primitive churches , who had no other but the generall covenant , which all the presbyterians allow , as it is authorized by god himselfe , though they reject that particular explicite covenant brought in by the independents , as being an humane ordinance , which all christians in gods service ought to abhor , as not commanded and injoyned unto them by the king of his church christ jesus , whose voyce onely they are bound to hear , and who alone they are to set up as king upon his throne , who is their lawgiver and mighty councellor , and the sole governour of his church and kingdome . and should it be accorded and granted to the independents , that this their particular explicite covenant were indeed the forme of a church , as they would perswade the people , then all the primitive and apostolicall churches , as well as all the reformed churches at this day in the world besides their own congregations , were not true formed churches , which were a great wickednesse and impiety to aver and maintain . but besides this their unwarrantable covenant which they make the forme of a church , they require of all such as will enter into church fellowship with them , many other pretty things , which they hold not onely requisite , but gods ordinance also ; as , first , that they should walk some weeks , moneths , and perhaps years , with them for a proof of their conversation , and for the tryall of their behaviour and manners , and except they can please the whole church , there can be no admittance at last . secondly , after their good liking of their carriage , they injoyn them to make a publike confession of their faith ; and if that dislikes them , they cannot be admitted . thirdly , after this , they require of them to bring in the evidences of their true conversion , as the time when , the place where , and the manner how , all which if the congregation approve not of as sufficient , they cannot be yet admitted . lastly , they that are to be admitted , must have the consent and approbation of the whole congregation both of men and women , or else by their charter they cannot be admitted into church-communion with them . all these things as i am able to prove , they require in some of their congregations , before any can be admitted as joynt members amongst them ; never a one of the which conditions or injunctions not withstanding hath either precept or president for it in all gods holy word . and therefore it is an unsufferable flavery that they impose upon the people , besides this their particular explicet covenant , which they make the form of the church , which should they onely require , without any of their o'her grolleries , were a bondage too unsufferable ; for in that their covenant , as i have been informed by some of them , when in familiar manner , and in the time of our friendship , i desired to know the method of admitting of their joynt members , and especially what the covenant imported , and what they promised in it , and what by it they were tyed unto , and for answer they replyed , that three things were contained in this their holy explicite covenant . first , that they promise and by this covenant binde themselves to each other in all church fellowship , as to be helpefull one to another in all things , and especially to their pastors , and to stand one by another without desertion of each other , and that in the greatest dangers and difficulties , and to yeeld obedience and willing subjection and conformity not onely to those truths that are now imbraced and entertained amongst them , but also willingly to submit themselves to all such new light for the future , that god shall by his word and by the ministry of their pastors discover unto the church . this as i have been informed by the independents , is the first thing they require of those that are to be admitted as members , and which they promise and covenant to performe . the second thing contained in the covenant , is , that if they be single persons either batchelors or maidens , widdows , or widdowers , they may not marry without the consent of the church . the third thing contained in this their holy covenant , is , that they may not remove their habitations and dwellings , though never so advantagious unto them for their traffick and tradings , into any remote place from them , without the consent of the congregation , and some other things there are comprised under this covenant , which they keep among themselves as arcana regni as secrets of their kingdome , all the which if they be seriously looked into , contain in them so many mysteries of iniquity ; yet all of them exceedingly advantageous unto themselves , they all tending to the strengthning of their partie , and the more corroborating their combination , as those that are judicious have well observed . but were there no other slavery and bondage , in their whole religion , but this of their covenant and of the appertinances belonging thereto , as amongst others , their blind obedience , there was never yet a greater yoak of servitude put upon poor people under antichrist himself ; and the truth is , as the papists oft times , scoured over old holy dayes with new ceremonies and solemnities , and put them upon the people to be observed as new ones ; even so the independents furbush over old errors with new varnish , to make them more specious to the deluded people , and bring them in as new truths , and set them up as new lights , when they are nothing else but ancient errours , and very popery it selfe in a new attire , as is apparent to any that will not wilfully put out their eyes . in the time of the prelates raign , every ceremony they brought in was excepted against as a human tradition , and that worthily : and every invention and tradition of man was rejected as popery , and will-worship was abhorred as antichristian ; and to serve god by the precepts of men , and by a service established onely by humane authority , was rejected as a thing displeasing unto god , and thought unsufferable ; and to have prelates set over them to lord it over gods heritage was thought the highest point of tyranny ; and for the removall of them root and branch with all their trumpery and appertinances , all the independents themselves , with the whole city and the greatest part of the kingdome , petitioned the great councell of the kingdome ; and not onely so , but many of them have ventured their lives in the just defence of their christian libertie , and have offered their estates and exposed themselves and theirs to greatest dangers in this good quarrell , which will ever be to the immortall honour of them all to all succeeding ages , and they will be an example to other nations to do the like . yet behold every one of these things revived now and brought in amongst the ignorant people , and contended for with all severity and eagernesse , as for the oracles of god , notwithstanding ding they are but the inventions of men , there being neither precept nor president for them in the whole word of god , nor any practise of them in any of the apostolicall and primitive churches : and therefore it doth necessarily follow , that their whole service and discipline with all their concomitants are but their own appointments , for which there is no warrant or pattern in the whole word of truth ; and as for their ministers and pastors , both in new england & in their new congregations here they lord it over the poor people , in as high a manner ( as can be proved ) as ever the lordly prelates did , in respect of their supercilious behaviour ; and yet the people swallow all these things as gods ordinances , and bind themselves by their unholy covenant to observe them , which in any understanding mans judgement , that knows what his christian l●berty is , and in the which he is commanded to stand fast in , gal. . ver . . is the most intolerable yoak of bondage which the world yet ever saw . and thus having briefly discovered some of the errors of their definition and shewed the absurdities of it , and the inconveniences of such a church as they would have , and evinced also , that according to that , there has never yet bin a true formed church on earth , and that all the congregationall churches , if they will be included within the compasse of that discription , they must necessarily be dependent ; i will now come to my last and main conclusion , which is to prove that none of the churches of the congregationall way are true churches , as not consisting of all visible saints , and therefore not to be communicated with in holy things : which i shall do from their own argument . for thus they dispute against us . those assemblies ( say they ) or churches , in which the members are not visible saints , called out of the world and united together into their severall congregations by an holy covenant to worship the lord and to edifie one another in all his holy ordinances , they are no true formed churches according to the new testament forme , and ought not to be communicated with in holy things , but are to be separated from , unlesse they will be made companions with such kinde of saints as job would not set with the doggs of his flocke , being tagg ragg , with whom godly soules can no more converse then with heathens . but , the parochiall congregations through the whole kingdome are such . ergo , they are not true formed churches after the new testament forme , and ought not to be communicated with , unlesse &c. this is the il-dependents doctrine they teach their disciples concerning our churches , as appeareth in all their pamphlets , as in that of i. s. and my brother burtons especially , and this is one of the capital arguments which they use , to maintain their separation from us ; and upon which they ground the gathering of their new congregations , the futility and vanity of the which every one that shall but vouchsafe to read this book shall finde in many places discovered . i will therefore in this place , make use of the same against themselvs to prove that their churches and new gathered congregations are not true formed churches after the new testament forme , as not consisting of all visible saints , and therefore not to be communicated with in holy things as the severall insuing arguments will declare : which i desire the independents themselves would without any prejudice seriously consider and ponder , that they may the better discern into the errors of their wayes , and in time repent of all their unrighteous and uncharitable dealing towards their brethren . i thus argue . those churches and congregations , the members of the which are not visible saints , called out of the world and united together into their severall assemblies by an holy covenant to serve the lord in all his holy ordinances , but are joyned together in a wicked conspiracy and combination against the people of god and his ordinances and to hinder the reformation of the church : they are no true formed churches after the new testament forme , and the members of them are not true visible saints and therefore ought not to be communicated with in holy things , but to be separated from . but all the churches of the congregationall way are such : ergo , they are not true formed churches after the new testament forme ; and therefore by their own doctrine , not to be communicated with in holy things , but to be separate from , and that for the same reasons the il-dependents falsly pretend they sever themselves from our publique assemblies . the major of this syllogisme is their own , and therefore they cannot gainsay it ; the minor therefore being proved , the conclusion will necessarily insue . and as for the minor , i thus evince it . those churches and congregations whose members are raylors ▪ révilers , slanderers , covenant-breakers with god and man , ordinary lyars , notorious calumniators and false accusers ( such as in holy scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devils ) heretiques , open seducers and causers of division and offences contrary unto the doctrine of christ , such as all christians have a special command to take heed of and to shun , and are prohibited to receive into their houses or bid god speed , or so much as to eat with , they are no visible saints nor good damons : and therefore no true formed churches nor to be communicated with in holy things . but the churches of the congregationall way consist of such members : ergo , they are not visible saints , and therefore no true formed churches nor to be communicated with in holy things . for the major of this syllogism , it is grounded upon godsown word , and has its warrant for it as the insuing places sufficiently prove , rom. . ver . , and . now i beseech you brethren ( saith the apostle ) marke them which cause divisions and offences ▪ contrary to the doctrine which ye have learned , and avoyde them : cor. chap. the . ver . . but now i have writ unto you ( saith saint paul ) not to keep company , if any man that is called a brother , be a fornicator , or covetous , or an idolater , or a raylor , or a drunkard , or an extortioner , with such an one no not to eat . tim. chap. the . ver . the . and . if any man teach otherwise , and consent not to wholesome words , even the words of our lord jesus christ and to the doctrine which is according to godlinesse , from such withdraw thy selfe , and tim. chap. . ver . , , , , . in the last dayes ( saith the apostle ) shall perilous times come : for men shall be lovers of their own selves , covetous , boasters , proud , blasphemers , disobedient to parents , without naturall affection , covenant or truce-breakers , false accusers or make-bates , incontinent , fierce , despisers of those that are good , trayterous , heady , high-minded , lovers of pleasures more then lovers of god , hauing a forme of godlinesse , but denying the power thereof : from such t●rne away ; for of this sort are they which creep into widdowes houses and lead captive silly women laden with sinnes , &c. tit. . ver . . a man that is an hereticke after the first and second admonition reject saith the apostle , . john ver . . if there come any unto you ( saith saint john ) and bring not the doctrine of christ , receive him not into your house , neither bid him god speed : for he that biddeth him god speed , is partaker of his evill deeds . and gal , . ver . , . if we or an angell from heaven ( saith the apostle ) preach otherwise then that which we have preached unto you , let him be accursed ; as i said before so i say now againe , if any man preach unto you any other gospell , then that you have received , let him be occursed . out of all the which places and many more that might be produced , we are taught to shun and decline the society and fellowship of all such christians as are corrupt in their doctrine or manners , and such as either preach or practise otherwise then they have precept or example for in the holy word of god ; especially we are to have no communion with them , when they not only preach another way to heaven then that which christ and the holy prophets and blessed apostles have chalked out unto us and delivered unto the church , but have joyned themselves in a wicked and unwarrantable covenant to persist and continue in this practice ; for they are no saints : but such are those of the congregationall way , whose teachers and members are combined together to persevere in their wicked practices and courses ; and therefore by expresse command from heaven we are to have no communion with such unlesse we will be found fighters against god , and partake in their punishments : and these places of holy scripture with these reasons shall suffice for the proofe of the major proposition . for the minor , that the churches and assemblies of those of the congregationall way consist of raylers , revilers , slanderers , and covenant-breakers , &c. it is evident and well knowne to all such as are acquainted with the practise of the independents , and are verst in their doctrine , and have read their pamphlets , which consist chiefly of errors , untruths , and right-downe raylings , as amongst others , those of my brother burton , and iohn lilburne , not to mention the pamphlets of all the other independents , the very names of which would make a booke , in all the which there is little other but rayling and dangerous novelties . some of my brother burtons , and iohn lilburnes expressions , with an other or two more which write in the name of all the independents , i will produce , that by the mouth of two or three of their witnesses , the truth of their proceedings in their raylings , errors and lyes , and bad practises may be yet more evident . my brother burton in his vindication hath these insuing words against all the presbyterians , both ministers and people : and first against the ministers of whom hee saith , that they deny , disclaime , and preach against christs kingly government over mens consciences and churches , so that such a conversion ( as is wrought by them ) comes not home to whole christ ; and such with their converters , doe deny christs kingly government , or at least , and best , they are converted but in part , and that maine thing is wanting , to wit , christs kingly office. and in his vindiciae veritatis hee accuseth mee , pag. . for taking christs name in vaine , because in my booke i asserted that the ministers of the church of england set up christ upon his throne ; which for mee to affirme , hee saith it is to take the name of christ in vaine : his words are these . and here saith he , i challenge our brother for taking christs name in vaine , when insteed of finding christ set upon his throne in their congregations , we find there no more but an image , such as michal had made up insteed of king david ; or as those that in mockery made of christ a pageant king , stripping him , and putting on him a scarlet robe , and on his head a crowne of thornes , and in his hand a reed , saluting him with haile king of the iewes , with which title over his head they crucified him ; therefore ( saith he ) those passages quoted out of my booke will stand good against their opposers . these are his words against all the ministers of the church of england . now of all the people that are not of the congregationall way , and of their new assemblies , my brother burton in his vindication hath these words , wee exhort them ( saith he ) to set up christ king in their hearts : wee exhort them to become and professe to be those saints of whom christ is king , for hee is king of saints , revel . . . but they will not beleeve us ( saith hee ) they will not depend upon christ as the only law-giver and king over their consciences . now what would you have us to doe in this case ? ( saith hee ) baptize the infants of such parents , as will not in this respect professe or confesse christ to be their king ? why doe you not know ( saith hee ) that no infants have any title to baptisme that are not within the covenant visibly ? and how are they within the covenant visibly , but by vertue of their parents faith outwardly professed ? and what outward profession of faith is there in their parents that refuse christ for their onely king ? that are ashamed or afraid to professe to be in covenant with christ as their king ? if therefore the parents professe not , yea , refuse thus to be in visible covenant , can the children be said to be in visible covenant , and so to have a right in baptisme , the externall seale of the covenant ? here is an obex , a barre put . these are my brother burtons owne words , which i have set downe at large , omitting many other such expressions ; the summe of them briefly is this ; that all the ministers of the church of england , that are not in their combination , doe deny , disclaime and preach against christs kingly government over mens consciences and churches , and are no better then the persecuting jewes that made a mocke , scorne , and ludibry of christ ; and that all the people under their ministry , are men unconverted , or at least converted but in part , wanting the maine thing , to wit , christs kingly office , men visibly out of the covenant of grace , who have not so much as an outward profession of faith , who deny christ to be their king ; to whose persons and infants the very sacraments and seales of grace , with all church communion , may and ought to be denyed . now i referre my selfe to the judgement of all learned and impartiall christians , whether there can be uttered with the tongue or pen of men any more injurious , unjust ra●lings and revilings , or more untrue and false accusations against their brethren ? for all those godly christians through the thr●e k●ngdomes can wit●esse the contrary , who by the p●eaching of the word and gospel have beene converted by the ministry of the chu●ch of england : yea , the independents themselves , and my brother burton , if they will no belye the truth , must acknowledge next under god their conversion to the ministers of the church of england : for none but converts and beleevers are to be admitted into their new congregations ; and i never yet heard that the independent ministers converted any , and therefore when my brother burton accuseth all the ministers and beleeving people of the church of england , to be enemies of the lord jesus , when they all indeavour to set him up upon his throne as king , it is a most horrid wickednesse in him , and those of his party to beare false witnesse against their neighbours , and so to calumniate and revile the true servants of the lord by which they come to take the devils office upon themselves , and become all of them false accu●ers of the brethren , raylers and persecutors , and seducers , and therefore no saints . yea , it is ordinary with my brother burton as can be proved , both to speake and print untruths , and notorious falsehoods ; but passing many of them by , in some of his last bookes , as truth shut out of doores , and in this his booke called vindiciae veritatis , which may bee more properly stiled vindiciae mendacii in the . page , speaking there most maliciously against learned master edwards , and my selfe , hee saith , that hee by his pen and preaching , and that i by my pen , labour to take an order that the independents shall have no pulpits to preach in at all , witnesse ( saith he ) that late mis-rule at your towne of colchester upon your bookes , and t. e. his preaching ; by which words of his , hee would make the deluded people beleeve that there was some great persecution stirred up at colchester against some independent ministers there , to hinder them from preaching in their pulpits ; which is a most notorious falshood , the contrary of which is true ; for the independents made a mis-rule in the very church against master edwards , and openly reviled him in the congregation , using many rayling speeches against him , and that against all the laws of christianitie and civilitie , and had almost by their barborous carriage against him , raysed a tumult in the towne to the disturbance of them all , had it not timely by the wisedome of some beene prevented . so that it may easily be perceived , what the independents would doe against the presbyterian ministers , if the authority were once wholly in their hands , when they so timely begin where their faction is any thing powerfull ; yet such is the boldnesse , or rather impudencie of these men , that when they are the only persecutors of others , and the raysers up of tumults and commotions against the faithfull ministers of the gospel , they falsely spread it abroad that they are persecuted by us , and not suffered to come in our pulpits , as my brother burton doth here accuse the good people of colchester , and those of alderman-bury , as if they also had shut truth out of doors ; when notwithstanding it can by a cloud of witnesses from colchester bee proved that the independents made the mis-rule , and that my brother burton shut himselfe out of doores at aldermanbury , and yet hee untruly accuseth them of that crime of persecution ; and this is the generall practise of all the independents , falsely to accuse and calumniate their brethren ; and my brother burton and iohn lilburne are masters in this art , and therfore surely they can be no saints , without devils be saints : for so the holy scripture calleth such : i have cited some of my brother burtons expressions ; i shall now set downe some of iohn lilburnes language , concerning both the ministers and beleevers of the church of england . in his letter to my brother prynne , to omit many of his rayling and violent calumnies there against the ministers , hee saith that they are the sworne enemies of iesus christ ; yea , the profest enemies of their anoynted christ , and in his one of his pamphlets which he made in prison , & which he lately againe set forth upon more mature deliberation , hee hath many most unchristian , bitter , and unsavery expressions , and so apparently untrue , that every child can say hee is a notorious calumniator and lyer . some of them i will here set downe : amongst other things hee speaketh of the church of england , and of the faithfull , hee thus uttereth himselfe , affirming that the church of england is a true whorish mother , and that they that are of her , were base begotten , and bastardly children , and that shee neither is , nor never was truly married , joyned , or united unto jesus christ in that espousall band , which his true churches are , and ought to be , bnt is one of antichrists nationall whorish churches and cities , spoken of revel . . . &c. that the church of england is false and antichristian ; and as shee is a false and antichristian church , shee can never make true officers and ministers of iesus christ ; and absolutely denies , that conversion and confirmation , and building up in the wayes of god , are wrought by the ministry of the church of england ; for how ( saith he ) can they build them up in that which they themselves are ignorant of , and enemies unto ? for as jannes and jambres withstood moses , so doe these men also resist the truth , &c. and further asserteth , that as hee hath taken paines by the word of god , and demonstrable arguments grounded thereupon , to prove the church of england antichristian ; so hee promiseth to all the world , that hee will in the strength of the lord of hosts , for ever separate from church , ministry , and worship of england , and all and every one of them , as antichristian and false : and concludes , that all the ministers of the church of england are not true ministers of christ , but false and antichristian ministers , and that our religion neither is the true religion , nor that it leads men the true way to salvation : and affirmes , that hee groundedly and absolutely denies , that either the church of england is or ever was a true church ; innumerable more such sentences might be produced out of this pamphlet to this effect , and from many such premises as these , hee exhorts all good people that are in the bosome of the church of england , as they love their own inward peace , and spirituall joy , to withdraw their spirituall obedience and subjection from her . now here againe i appeale to all judicious christians , what the devill the accuser of the brethren could have spake more raylingly and falsely against the faithfull servants of god , both ministers and people , then what iohn l●lburne in the name of all those of his fraternity hath uttered against them all . surely , if any enemies , persecutors , raylers , and revilers of the people of god , and false accusers ever lived upon the earth , they are those of the congr●gationall way ; and therefore they are no s●ints . ye● , when they write most mildly against the presbyterians , they call them lyons , beares , wolves , tygers , and in their ordinary language in towne and countrey , they never see almost any minister pass● by them , but they call them baals priests , the lims of antichrist , the antichristian brood , the devils ministers , presbytyrants , with a thousand other words of con●umely ; and of all their presbyterian brethren , both scots and english , they speake of them most shamefully upon all occasions , terming them sonnes of earth , sinners , carnall people , enemies of christ jesus and his kingdom ; nay , they revile us in the open streets when we passe by them ; and all that i now say , the independents themselves cannot deny to be most truly related by mee ; and their very bookes and all their pamphlets are now in the hands of the people , and daily read by them , and they all can witnesse for mee , that i have wronged them in nothing ; by all which , that part of my minor is sufficiently proved , that all the independents are notorious raylers , revilers , and false accusers , and therefore no saints , nor good daemons , but such as ought to be separate from and not to be communicated with in holy things , as not formed into a church or churches after the new-testament forme , which ought to consist of all visible saints . and that they have caused divisions and offences contrary to the doctrine of christ , is also apparent , and that from the great rents , schismes and factions they have causelessely made amongst their brethren in church and state , having neither precept nor president in the whole booke of god for any of their practises , and proceedings in their new congregations , and therefore this truth also being by the sad experience of all men notoriously knowne , wee have a command to shun them and take heed of them , as of a company of seducers and false teachers , who so long as they persevere and continue in these their ungodly wayes , they proclaime themseves to be no saints nor good daemons , but a generation of vipers and serpents , and such as all godly soules ought to have no communion with , whatsover their pretences of holinesse and sanctity be . and that they are notorious covenant breakers , it is most evident and apparent to all that will not wilfully shut their eyes ; for they have entred into a solemne covenant and oath , and that made in the presence of god , to labour for a through reformation of religion in the kingdome of england , and ireland , in doctrine , worship and discipline , according to the word of god , and the example of the best reformed churches ; and in expresse words also , they have vowed and covenanted in the presence of almighty god , the searcher of all hearts , with a true intention to performe the same , as they shall answer it at the great day , that they will without respect of persons indeavour the extirpation of popery , prelacy , superstition , heresie , schisme , prophanenesse , and whatsoever shall be found contrary to sound doctrine and the power of godlinesse , lest they partake in their sinnes , and thereby be in danger to receive of their plagnes . they ▪ have vowed also , with all faithfulnesse to indeavour the discovery of all such as have beene , or shall bee incendiaries , malignants , or evill instruments by hindring the reformation of religion , dividing the king from his people , or one of the kingdomes from an other , or making of any factions , or parties amongst the people contrary to th●s league and covenant . and all the independent ministers in the reverend assembly did faithfully promise unto their brethren , and under their owne hands by writing confirme it , that they would preach such doctrines publickly only as tended to faith , repentance , and salvation , and that they would not trouble the people with any of those controversies concerning discipline and church-government , till they saw what plat-forme of discipline the parliament and the assembly should set downe ; and solemnly promised also by such a time to bring in their modell ; and others of the ministers of the congregationall way when they came out of new-england , entring into serious discourse with some of their brethren the ministers of the church of england , that had suffered much under the prelates tyrannie , and that indeed had indured the brunt , and undergone the heate of the day of their cruelty and persecution , and of whom they had experience for their faithfulnesse and constancy in the truth ; i say some of these fugitive ministers after their returne , entring into communication with them , and demanding of them what discipline and government they intended now in place of the prelaticall usurpation to establish and set up , for answer they told them , that their indeavour god assisting them , should be to set up a government according to the word of god as nigh as they could , after the example of the best reformed churches , in scotland , france , germany , and low-countries ; whereupon they immediately replying , said , if this be indeed your reall intention , then in the presence of god wee give you the right hand of fellowship , resolving to stand to you and by you faithfully unto the death . all that i now relate can be proved by an iliad of witnesses . notwithstanding all these covenants , promises , and serious ingagements , and that in the presence of god , they have all of them blake all these covenants and promises , made both to god and man , and have violated them all and every one of them , and have not only neglected to bring in their modell of government , though promised by them , and againe and againe urged to it , but made factions , rents and schismes in the church , and preached up the congregationall way , and brought an odium and hatred of the presbyterie amongst the people , and most shamefully continually inveighd against their brethren the presbyterians , and all their proceedings : and have laboured also with all their might and power to hinder the reformation of religion , and to breake the union betweene the two nations , scots and english , and to bring in a toleration of all religions under the name of liberty of conscience , which tendeth to nothing but profanesse and all licentiousnesse , which is against the power of godlinesse , and against their solemne vow and covenant made before god and men ; and therefore all they that doe these things , as all the il-dependents daily doe , they are no saints in gods dialect , nor good daemons , but a generation of wicked and ungodly men , with whom all good christians ought to have no communion with in holy things , as not being churches after the new testament form . but will some say , though some of the independents should bee guilty of all these crimes , yet they are not all to be condemned as equally guilty . for answer , here i shall make use of my brother burtons learning , pag. . where indeavouring to make all the conformists guilty of persecution , hee hath these words , the most of the conformists ( saith he ) if not all , have had their hands lesse or more , either by acting or assenting , or by silence or connivence in the persecution of those godly ministers and people which stood out against the antichristian usurpation over their consciences , inferring from thence that they were equally guilty . i have made choyce of his words , though it bee a truth and doctrine set downe in holy scripture , and confirmed by the light of nature , and by the practise of all nations , both jewish , christian and heathenish , who adjudge consentors , connivers , and abettors , and all the complices in any treason , conspiracy , wickednesse and malefice as equally guilty as the actors , plotters , or contrivers , as all histories both divine and humane doe declare ; and for some examples out of holy scriptures wee find that although iezabel was by name the principall agent in killing and persecuting of the prophets , yet all the israelites are accused as guilty , because they connived and assented by their silence unto their death ; and therefore the holy prophet saith , they have slaine thy prophets , and have brake downe thy altars ; and so all the jewes are adjudged guilty of the death of christ , as well as herod and pontius pilate , as consenters and allowers of it ; and so christ himselfe accuseth all the jewes as guilty of the death of all the holy prophets , in that they allowed of their fathers doings , by building the monuments of the prophets , by which their action our saviour saith that they allowed of their doings , and in expresse words chargeth them as equally guilty ; the same hee said of them concerning the death of iohn the baptist , ye saith hee have done to him whatsoever seemed good unto you ; whereas it is related in the gospel , that it was herods act , who only is said to have commanded that iohn should be beheaded ; yet this wickednesse is laid upon all the jewes as connivers , and by their silence consenters unto it ; and paul in like manner accuseth all the gentiles in the first chapter of the epistle to the romans , and all the jewes in the second chapter , of all those sinnes hee layes to their charge , though they were not many of them actors and committers of these haiuous crimes , but in that they connived at them , and by their silence allowed of them or hindred them not , or by punishing the offend●rs prevented them not , which was the sin of old ely in not punishing his sonnes for their wickednesse ; so that by all these examples out of the word of truth and by my brother burtons own words and learning , it is apparently evident tha● all such as by their silence connive and assent unto any wickednesse , persecution , rayling , or covenant-breaking , they are as ●q●ally guilty as the actors and contrivers : now when all the i● ▪ ●●pendents as well ministers as people in any of th●se way●s or in all of them are guil●y of rayling , reviling , seducing , and covenant-breaking and making divisions contrary unto the doctrine of christ , and of hindring reformation , and of breaking the union between the nations of england and scotland in as much as in them lies , it followeth th●y are neither visible saints nor good daemons ; and that those churches that consist of such members , are not true formed churches after the new testament forme ; for they are to consist of visi●le saints , and therefore they ough● to be separated from ; and all good christians ought to have no communion with such churches in holy things ▪ as being mixt congregations and tagg ragg , and such saints as ●ob would not set with the doggs of his flock . and this shall suffice to have spoke for the proof of my fi●st argument . my second argument is this : those congregations and assemblies whose members contrary to the example of all the holy prophets and servants of god , who were ever humble in their own eyes , continually , falsly , and pharisaically and upon all occasions boast themselves of their owne righteousnesse ( so much condemned in holy writ ) calling themselves the pretious and holy servants of god , the godly party , the praying people , the onely men of gods right hand , the saints , the generation of the just , hating and despising their poor brethren , and are ever plotting against them , accounting them as heathens and infidels , and departing from them as more holy then they ; all such , i say , are neither visible saints nor good daemons , as being by christ himselfe and the holy scripture condemned and therefore are not true churches after the new testament ●orm ▪ whose members ought to be all visible saints ; but are mixt congregations with whom truly godly souls ought not to communicate in holy things . but all the congregations and assemblies of the il-dependents are such as consist of such members : ergo , they are neither visible saints nor good daemons , and therefore ought not to be communicated with in holy things , but to be separated from , by all the truly godly souls . for the major proposition no man can deny it , now if the minor be confirmed , then there is no man that will doubt of the truth of the conclusion ; for that will necessarily insue from the premises . the parts of the minor are these : the first , that it was ever the practice of all the holy servants of god , to be humble in their owne eyes . the second , that god did ever condemne such as justified them ▪ selves and boasted of their own righteousnesse . the third , that the il-dependents do both falsly and pharisaically boast themselves when they call themselves the pretious and holy servants of god , the godly party , the praying people , the onely men of gods right hand , the saints and the generation of the just . the fourth , that they do despise their christian brethren and separate from them as being more holy then they ; by all which they declare themselves to be neither saints indeed nor good daemons , nor a church or churches after the new testament forme , and therefore ought to be separated from . i shall now prove all these parts in order beginning with the first , by which the conclusion will be the more obvious to every judicious reader , and i hope , to many of the il-dependents themselves if they will seriously and without partiality weigh all things : and for the evincing of that , i will begin with abraham the father of all the faithfull , who saith , gen. . ver . . behold now i have taken upon me to speake unto the lord , which am but dust and ashes . here we see abraham had no high though●s of himselfe , nor of his own righteousnesse , which example of his was left to all his children in succeeding ages , to teach them to esteeme meanly of themselves and not pharisaically to boast of their owne holinesse . jacob likewise in . of genesis ver . , . speaking unto the lord saith , o god of my father abraham , and god of my father isaac , &c. i am not worthy of any the least of the mercyes and of the truth which thou hast shewed unto thy servant , &c. here likewise we see what a low esteem he had of himselfe . the same we finde in ezra the . ver . . who in the name of all the people , said , o my god i am ashamed and blush to lift up my face to thee , my god : for our iniquities are increased over our heads and our trespasse or guiltinesse is grown up to the heavens , &c. and so in the ninth of nehemiah , ver . . &c. the children of israel were assembled with fasting and with sackclothes and with earth upon them ; they were all in a posture of humility as the whole chapter declareth . job also that righteous and upright man , in the . chapter ver . . saith , wherefore i abhorre my selfe , and repent in dust and ashes . he had no bigg thoughts of himselfe and his own holinesse . the same we see in isaiah that great and holy prophet , who in the . chapter ver . . in the name of all the people of god in his age he saith , but we are all as an uncleane thing , and all our righteousnesses as filthy raggs , and we all do ●ade as a leafe , and our iniquities like the wind have taken us away , &c. they had no proud conceipts of their own righteousnesse , nor vaunted not of their holinesse and sanctity . neither was daniel in any other posture , though a man greatly beloved of the lord , chapter . ver . . yet he in the . chapter in the name of all the people humbly prostrated himself , seeking unto the lord by prayer and supplication with fasting and sackcloth and ashes . saying , o lord the great and dreadfull god , &c. we have sinned and have committed iniquity , and have done wickedly and have rebelled , ver . , , , &c. and so we might run through all the old testament and finde all the prophets and holy men of god ever confessing their own vilenesse , and never boasting of their own righteousness . the publican also and the prodigall had learned this lesson , the one of which said luke . ver . . i am not worthy to be called thy sonne : the other standing afar of , luke . ver . . would not so much as lift up his eyes unto heaven , but smote upon his brest saying , god be mercyfull unto me a sinner . all the faithful , and truly holy people , and godly party , both under the old and new covenant , had learned this lesson of self-denyall ; and paul acknowledged himselfe the greatest of all sinners , crying out of himselfe , rom. ▪ o miserable man that i am , who shall deliver me from this body of death ! they had no overtowring conceipts or thoughts of their own holinesse and righteousnesse , nor never boasted themselves that they were the onely holy people and the generation of the just : that was the practice of the justiciaries , yea of the hypocrites and wicked under the law and of the pharisees in the time of christ , as we may see in isaiah . ver . . who said , stand by thy self , come not neer to me , for i am holier then thou , &c. the pharisee also stood and prayed thus with himself ; god , i thank thee , that i am not as other men are , extortioners , unjust , adulterers , or even as this publican ; i fast twice a week , and i give tythes of all that i possesse , &c. by which it may evidently appear , that those that boast themselves of their own righteousnesse and holinesse treade not in the steps of father abraham and all the truly holy prophets and people of god in all ages , but in this their so doing they deviate from ●heir example , and imitate the example of the wicked pharisees and old justiciaries , and therefore are justly to be blamed and found fault with as transgressors against both the precept of god , and example of christ ( who said ) learn of me for i am humble and meek , mat. . & against the president of all the faithful which is the second part of my minor , which is to prove , that god did ever condemn such as justified themselves and boasted of their own righteousnesse , as is manifest from that place in isaiah above quoted in the . chap. ver . . where the lord saith , that such as gloryed they were more holy then others , were as smoke in his nose and fire that burneth all the day . and in the , of luke ver . . he said unto the pharisees , ye are they which justifie your selves before men , but god knowes your hearts ; for that which is highly esteemed amongst men , is abomination in the sight of god. and in the . of luke the place above cited ver . . he in a parable reproved certain which trusted in themselves as being righteous , and despised others . and told them plainly ver . . that the publican that meanly esteemed of himselfe , went down to his house justified rather then the other ; for every one ( saith christ ) that exalteth himselfe , shall be abased , and he that humbleth himselfe shall be exalted . yea , it is the command of christ matth. , to all such as will be his disciples ver . . that they should deny themselves and take up their crosse dayly and follow him : now self-denyall and boasting of their own holinesse cannot stand together , for saint peter in his first epistle chap. . commands all christians to be subject one to another , and to be clothed with hum●lity , saying , that god resists the proud , and gives grace to the humble ; humble your selves therefore ( saith he ) under the mighty hand of god , that he may exalt you in due time . the same lesson doth saint james teach us chap. . v. . and if we look through the whole scriptures we shal find , that god looketh unto those onely that are of a poor and contrite spirit , and that tremble at his word , isaiah . ver . . the same also the lord saith isaiah the . v. . thus saith the lord the high and holy one , that inhabiteth eternity , whose name is holy , i will dwell in the high and holy place , with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . david had learned this lesson also , who in the . p salme saith , a broken and a contrite heart o lord thou wilt not despise . but for all such as pharisaically boast themselves of their own righteousnesse god will despise and resist : especially when they come far short of the pharisees righteousnesse who fasted ordinarily twice or thrice a week , and gave tythes of all they had , and were very bountifull and charitable to the poor and did many other things praise worthy , whereas all the il-dependents are so far from giving tythes of all they have , as they would not willingly that any other should give them writing books to the contrary and that bitter ones ; and for the many other acts of holinesse in the pharisees , as fasting & deeds of charity , the world knows they are not so frequent in them towards their poor brethren that dissent from them : but in running from sea to land , and from one place to another to make proselytes and seduce the people , they are very like the pharisees , and in boasting and glorying of their own righteousnesse , in this they ●qualise if not exceed the pharisees and justiciaries of old , and if they repent not , god will have a controversie against them , for god resists the proud and will give grace unto the humble , and in the ▪ of the proverbs ver . . god saith there , that there is a generation pure in their own eyes , and yet they are not purged from their filthynesse : gods people were ever humble , but the il-dependents are not , as will by and by appeare in the sequell . the third part now to be proved : viz. that the il-dependents do both falsly and pharisaically boast themselves when they call themselves the pretious and holy servants of god , &c. now that they boast and glory of their own holinesse , and that they are the onely people , and the godly party , all that are acquainted with their language and have heard their sermons , and have seen their books , can bear witnesse with me of the truth of that i now charge them with , neither can the il-dependents themselves deny it . and that they falsly glory and boast of their own righteousnesse , holinesse , and sanctity , is my taske now to prove , which by the grace of god i will do running through all and every severall branch of their gloriations . and to begin with the first , when they call themselves the onely pretious servants of god , and the godly party , in this their glorying , i say , they as falsly as pharisaically boast , which will evidently appear , if we duly examine who in gods dialect are a holy people and the onely holy servants of god. in the of the corinthians chap. . ver . . the apostle there describes who are the holy people , they ( saith he ) are such , as care not for the things of the world , but for the things of the lord , how they may be holy in body and spirit ; they were such , as being bought with a price , studyed , how they might glorifie god in their bodyes and in their spirits which were the lords . cor. . ver . . and how they might cleanse themselves from all filthynesse of the flesh and spirit , perfecting holinesle in the fear of god. cor. . ver . . the holy servants of the lord , are such as present their bodies a living sacrifice , holy , acceptable unto god as their reasonable service , and that from the consideration of gods great mercyes unto them . rom. . ver . . they pressed toward the mark to the high calling of god in jesus christ . phil. . . whose conversation was in heaven . ver . . those saints minded not earthly things , but being contented with food and rayment , they esteemed godlinesse the greatest gain . tim. . gold and silver ( saith peter ) i have none . acts . he studied onely to be holy , and regarded not the world . the life of all the godly and holy party was above in heaven , according to that of solomon prov. . they were not groveling upon the earth , nor regarded not the things of this life , they were changed from that they were before , they were now no longer conformable to this world , but they were transformed by the renewing of their mind , that they might prove what is that good , that acceptable will of god. rom. . ver . . according to that of paul , eph. . . they were renewed in the spirit of their mind , they had put on the new man , which after god is created in righteousnesse and true holinesse , yea they were renewed in knowledge after the image of him that created them . coloss . . ver . . in a word , all the truly holy and godly party have an universall change wrought in them , their understandings witts and affections are changed they are all heavenly , the whole frame of their lives and conversations are changed , they are all heavenly ; so that they by all their actions declare they are such as really minde nothing but heavenly things , they are mortified men , they seeke not great things , nor they intangle not themselves with earthly businesses , they onely mind heavenly things , where christ sitteth at the right hand of god , coloss . , , . no sooner was levi called from the receipt of custome , but hee relinquished and left the world and followed christ . the same did zacheus , distributing that hee had liberally to the poore , and manifesting to the world , by giving full satisfaction to all men that could say they were damnified by him , that now hee minded nothing but heavenly things , the things of the lord , how he might be holy in body and spirit which were the lords ; and this was the practise of all the holy servants of god in all ages , they were heavenly minded , lowly , humble , meeke , they were of one mind , having compassion one of an other , they loved as brethren , they were pittifull and courteous , they rendred not evill for evill , or rayling for rayling , but contrariwise blessing , knowing that they were thereunto called , that they should inherit a blessing , they refrayned their tongues from evill , and their lips spake no guile , they eschewed evill , and did good , they sought peace and ensued it , pet. . verse , , . they loved without dissimulation , they abhorred that which was evill , and cleaved to that which was good , in honour they preferred one an other , romans . verse . in lowlinesse of mind they esteemed of others better then themselves , phil. . ver . . . they wete all heavenly minded men , who regarded no worldly things , neither doe we ever reade in all the sacred scriptures , that any of the holy prophets or saints of old , were taken up with the world , or aspired to the honours and dignities of the same , but chose rather to suffer affliction with the people of god , then to injoy the pleasures of sinne for a while ; yea , they esteemed the reproach of christ greater riches then all the treasures of egypt , they chose rather to wander about in deserts , in sheeps skins , and goats skins , naked , despised , and contemned , in the caves and dens of the beasts of the earth , then to dwell in the greatest affluency of worldly things , they slighted all the world , and all the glory of it , & exposed themselves to any miseri●s and hazards , rather then in the least worldly pleasure to insnare their affections in things below , as the eleventh chapter of the hebrew●s doth fully declare . now if wee looke upon the generality of the il-dependents , wee shall find them void of all the above-named gra●es , as being men most addicted to the world and worldly things , and that when shee is in her old age , so that it is ordinarily observed , that howsoever they call themselves the holy people and godly party , there is none more covetous , none are more taken up with the pleasures and bravery of the world , none more envious and malicious , none more proud , haughty , & supercilious , none more greedy and having then they , & none more worldly ; so that ye shal find them at the receipt of custom through the kingdom , meer toule-gatherers , which was amongst the saints of old counted a trade incompatible with holinesse and godlinesse ; for publicans generally were all esteemed the worst and wickedest of men ; yet i say , the independents at this day for the universality of them , are taken notice of for their worldly mindednesse , so that through the whole realme you shall find them in all the excise offices , in all the custome houses , and in all the gainefull places and imployments by sea and land , in all the committees , in all gainefull offices in the army , and through all the courts of the kingdome ; neither are there any that aspire more to all places of honour in all parts of the land then they , and make more use of their friends , by running , riding and letters , for the hindring of any other but themselves , in attaining places of dignity and emolument wheresoever they are vacant , as daily experience teacheth us , and as it can be proved by a cloud of witnesses ; yea , so notorious are their covetous and ambitious designes to all men , that the very malignants can say , that they have got all the rich plunder into their possessions , and have made themselves wealthy with the spoyles of others , and especially those that came out of new england have beene taken notice of amongst others to have bought things plundered of mighty worth , at small rates , and have sent them over thither , in so much that the very cavaliers , and gentlemen of good ranke and place have told mee , that if ever they got the day , they would make a voyage into new-england , to demand their plundered goods of them . and it is well knowne , what vast summes of money they have gathered through the kingdome of godly people , under pretence of relieving the poore saints there , and for the sending over boyes , and young children , and so they have all of that party bestirred themselves in getting of monies under the pretext of good uses , and buying of plundered goods , as if they had studied nothing but the getting of earthly things ; so that wheresoever there is any money stirring , or any gainefull offices , thither doe the independents fly , like a company of flyes upon a gald horses backe : yea , their very ministers have got all the gainefull lectures through towne and countrey , many of them having two or three very profitable ones at once , the least of which by report , would maintaine two or three families , when as many more learned then themselves cannot get bread to put in their childrens bellies , so that they are generally cryed up , and other godly and painefull ministers are despised through their calumnies and craft ; so that all men may easily perceive , that the world and they are very good friends , whereas the holy people of old cared not for the things of the world ; and for bravery and gallantry , & all manner of voluptuousnesse they exceed all men ; yea the very daughters of ierusalem never minc'd it more , isay the . then the independents wives and daughters doe , nor never injoyed greater pleasures then they , in so much that it is one of the infallible notes of the il-dependents , both men and women , to exceed all others in bravery and delicacy ; never was there such a gallant generation of saints since the world began ; yea , their very ministers , and their dames go rather like ruffians , then the holy & mortified people of god , & matrons of old , in so much that some of the il-dependents themselves were heard say , when my last booke came out in my owne defence against iohn lilburne , where i made my selfe merry with them , at the which so many of them stormed against mee with indignation , at that time i say , some of the independents were heard to say , that what doctor bastwicke had writ merrily was too too true : for the truth is say they , they are too much given to their pleasures , and to good cheere , & many of them are abominably proud and covetous , and gaping after honours and riches , and are so unbridled in their expressions , and so disorderly in their carriages , and many times so insolent in their behaviours , as they justly give offence and scandall , both in word and deed , to many that otherwise would have harboured better opinions and conceits of them ; and that that i now say , and a great deale more , can be proved ; and amongst other things they related , that they being present at the committee of examinations , never saw any man more injuriously abused by any then i was ; in so much , that they admired my patience , i could carry my selfe at that time so calmely towards them . so that if need be , i shall be able to produce good witnesses from amongst the il-dependents themselves , that by their testimony shall make good this my charge against them for their worldly mindednesse , and extreme pride and insolency , and their unchristian dealing towards their brethren ; i shall not want the witnesses also of some , and they of good quality , that have fallen off from walking with them , who are ready to attest , that the sole and chiefe moving cause of their disliking their companies , was for the very reasons i have now specified , who will affirme , that they could not continue in so costly aud chargeable a religion , they having found a cheaper way to heaven , it will also be proved , that whereas many before they came acquainted with them , and to be of their fellowship , they could for three or foure hundred pounds a yeare maintaine themselves and their families , and doe a great deale of good to many distressed people , and indigent and persecuted christians ; but since they grew into acquaintance with those of the congregationall way , what with the entertainment of them and their party , and presents , and what with their frequent relieving of those of that fraternity , it hath stood them in eight hundred , nine hundred , a thousand pounds yearely ; yea , some times more , so that it has beene admired how they have subsisted : and it is well knowne , that one of their chiefe designes is to get into their societies , the chiefest and richest people every where , and especially the more honourable women , by meanes of which , they exceedingly strengthen their party : for those poore creatures not diving into the subtilty of their proceedings , and being carried on with a blind zeale , conceive they can never doe too much for them ; and therefore upon all occasions , stirre up their husbands and friends to advance the cause ( as they call it ) and to the uttermost with their power and purses to promote it ; and hence arise those factions on all sides , every one of them in their particular places seeking the maintenance of their party ; hence it is , that ▪ there are so many dayes amongst those of the congregationall way , set apart , for the seeking of god ( for that is their language ) for the gaining of some great & wealthy personages into their new gathered churches , which they call the conversion of them , when indeed it is nothing but the perverting , and misleading of them into the by-wayes of their errors . i could if need were , instance many a godly family , that were knowne to bee of approved integrity , piety and holinesse , before these men appeared in the world , and yet are now reputed the holy people and saints , and onely for being of the congregationall way . the truth of this thing is so apparent , as some of the independents themselves have uttered it , that they well perceive , that many of their ministers seeke themselves , whiles they pretend they seeke the good of others ; yea , they seeke the world whiles they perswade others to abandon it . saint john sayes , epist , love not the world , nor the things that are in the world ; for he that loves the world ( saith hee ) the love of the father is not in him . it is an impossible thing in gods dialect to serve two masters , they cannot serve god and mammon : for the friendship of the world is enmity with god , saith saint iames. now then when it is evident by all the practises of the independents , that they for the greatest part of them gape after the world , and are chiefly imployed in those things that worldly men are taken up in , as in biting and devouring one an other , in hatred , variance , emulations , wrath , strife , seditions , heresies , envyings , &c. it is manifest they are not the only holy & spirituall people , if pauls doctrine be true , gal. . ver . . , . and that the independents are too too busie in these imployments , daily and sad experience teacheth us , neither is there any truly iudicious and impartiall independent , that can gainesay what i now write . besides , the holy people of old , as abraham , jacob , ioshua , cornelius , &c. were such as with their whole houses served the lord , they would have none in their families but such as were of one and the same religion , they would neither connive at , indulge or tolerate any religion in their houses , but that god had appointed , as all the holy scriptures testifie , they at their uprising , and lying down , at their goings out and comings in , deut. . and deut. . instructed their children and families in the statutes and commandements of the lord ; they with their men-servants , and maid-servants , and the stranger within their gates , exod. . tooke care that all of them under their roofes should sanctifie the sabbath , and keepe all the commandements of the lord ; they thought it their duty and their place , to see that they should serve the lord with one shoulder , and with one lip , they left them not every one to the liberty of his owne conscience , but according to the expresse rule exacted obedience from them , to the commandements of the lord : and this they esteemed to bee the holinesse well pleasing unto god , not their owne fained conceits . now in this thing also most of the il-dependents are fayling in their duty , as can be proved , who leave their families to their owne genins in the serving of god , so that they may goe whether they please on the lords day , and bee of what religion and sect they like best ; and therefore they follow not the example of the godly party , and holy saints , and servants of god of old . in all these regards , and many more that might be specified , it is apparantly evident , that those churches of the congregationall way doe not consist of all saints , as being but mixt assemblies as well as the congregations of their brethren that they separate from , and therefore they are not the only holy people , as not being crucified unto the world , and the world to them , as the holy people of old were , when they are wholy for the world ; and this shall suffice to have spake concerning the first title they dignifie themselves with above their brethren , calling themselves in all their preachings and writings the holy people , and godly party , whereas the truly holy people and godly party were ever humble in their owne eyes , and thought basely of themselves , counting themselves wretched and miserable sinners . neither doth the other title truly and onely belong unto them , when they call themselves the praying people : for our saviour hath said , not every one that saith lord lord , shall enter into the kingdome of heaven , but hee that prayeth according to his will , for so saint iohn asserteth , in his first epistle , chap. . verse . this is the confidence wee have in him , that if wee aske any thing according to his will hee heareth us . so that it is not the meere praying of any people that will procure audience from god , but the praying according to gods will ; for christ hath said , matth. . that men are not heard for their much babbling , for that is a thing displeasing unto him , but in that they pray according to his direction and will ; so that of necessity it followeth , they onely are the praying people properly so called , that in all their supplications and requests follow the rule set downe by christ himselfe the only prophet of his church , and who knew best what the will of god was , and what the meaning of the spirit of god was ; for he onely it is , that must helpe our infirmities in prayer , for wee of our selves know not what to ask , rom. . it wil not be amisse therefore briefly to run over some of those petitions , that the lord hath set downe for an everlasting rule for all the truly praying people , to square their prayers by , the which whosoever in prayer swarveth from , they cannot properly be called the truly praying people . our saviour teacheth us , matth. the sixth , vers . ▪ ▪ 〈◊〉 ▪ saying , when ye pray , say hallowed be thy name . so that they that pray aright desire that the name of god may be glorified , and in so praying they desire that whatsoever hinders the glorifying and hallowing of gods name , may be taken away and removed ; now the toleration of all religions under pretence of liberty of conscience , which all the independents not onely pray for , but with all their might labour for , will not make for the hallowing and glorifying of gods name , but greatly to his dishonour , and the unsanctifying of his holy name , and be a meanes of bringing in of profanesse and atheisme , and all manner of abominations , and damnable heresies , as the very connivence at them already teaches all men : therefore they that pray , that as there is but one god , one truth , and one true religion , so that no other may bee tolerated , pray according to his will , and are the onely true praying people ; and those that pray for liberty of conscience , and the toleration of them all , as the independents doe , are not the onely true praying people , whatsoever they pretend unto the deluded world , for they pray not according to gods will. againe , the truly praying people are taught to say thy kingdome come , in which petition they are instructed to pray , not onely that the kingdome of glory may come , but the kingdome of grace , viz. that the gospel may be everywhere published , preached and set up ; and to that end that god would send faithfull labourers into his vineyard and harvest ; and in so praying , they earnestly desire , that whatsoever hinders the preaching of the gospel , as the toleration of all religions doth , may be taken away ; now the independents pray for a toleration , and for liberty of conscience , and labour as much as in them lyes the hinderance of sending faithfull labourers into gods harvest , and much discourage those that are already sent ▪ and hinder also the setting up of that discipline and government that would most make for the advancement of christs kingdome , and for the coming of the same ; therefore they are not the truly praying people , for they pray not according to gods will. againe ▪ the true praying people are taught to say thy will bee● done on earth as it is in heaven , and in their so praying they are instructed to pray for the removall of all such things as are against the good will and pleasure of god , and doe hinder the doing of his will. now god hath revealed in his will , that as there is but one god and one mediator , so there is but one faith , one baptism and one religion , and that all the people of god should bring up their children and families in the nurture , knowledge and fear of this one and onely true god ▪ as abraham , jacob , joshua , and cornelius , and all the faithfull and dear servants of god in all ages have ever done , and that they should instruct their children and housholds in the statutes and commandments of the lord at their lying down and rising up , at their goings out and commings in : deut. . & deut. . and eph. . v. . and that both they and their men-servants and maide servants , and the stranger within their gates , should sanctifie gods sabboths and keep all his commandments , exod. . and this is the duty of all parents and masters of families , and this they are for ever tyed unto by the revealed will of god , and that they should not spare their nighest allies and kindred that should labour or indeavour to bring in any other religion then that god hath appointed in his holy and blessed word : den. . and this they that pray aright and according to gods will , pray may be done to the end of the world , and that both they and their families and all the families of the earth may continue to instruct their housholds and families according to the commandments of god which is his revealed will , and that whatsoever shall hinder the doing of this will of god may be removed abominated and abhorred , as the toleration of all religions will do , and that pretended liberty of conscience , as hourly experience teacheth us ; for by this both the duties of the first and second tables are neglected on all sides : for neither fathers nor masters of families can performe or discharge their duties , if a toleration of all religions should once be set up ; for then both servants and children , and the strangers within their houses , should every one of them be left to the liberty of their consciences without control● , so that they may go whither they will , and imbrace what religion or heresie they please ; and therefore it concernes all men more earnestly to pray for the setting up and establishing of the onely true religion , and the rooting out of all false and erroneous religions ; for in this they do according to gods will : and they onely that thus pray , are the true praying people ; but the il ▪ dependents pray that there own wils may be done , & not gods will ; for they pray for a toleration of all religions , and that against the revealed will of god who hath declared his will to the contrary : deut. . yea christ himselfe in his epistles to the church of pergamos and thyatyra : rev. . ver . . &c. . sheweth his high displeasure against them for but suffering and conniving at those false doctrines that were taught amongst them . yea in this blessed prayer of christ we are taught to pray not only that the will of god may be done on earth , but he farther addeth by way of example and for a patern of our imitation , that it may be done on earth as it is in heaven : now all those that are christs disciples , know , that there is but one religion in heaven , and one way of worship there , as there is but one god ; they therefore that pray for a toleration of all religions as the il-dependents do , are not the onely true praying people , seeing they would have the will of god otherwise done on earth then it is done in heaven ; for in heaven there is but one religion ; and therefore they pray contrary to the will of god when they pray for liberty of conscience and a toleration of all religions . again the truly praying people are taught to pray lead us not into temptation , but deliver us from evill ; therefore they pray against the toleration of all religions , which is not onely a great temptation and an occasion of evill , but the very sourse and fountain of all errours , schismes , heresies , and of all abominations , and of all the evills both of sin and punishment , that can light upon any church , nation or kingdome , as we may see by the example of the churches of pergamos , and thyatyra , to the which the lord saith , repent , or else i will come unto thee quickly , and will fight against thee with the sword of my mouth . and i will cast her into a bed of great tribulation , and will kill her with death , and all the churches shall know , that i am he which searcheth the reines and hearts , and i will give unto every one of you according to your works . i say therefore from very good ground , that a toleration of all religions is not onely a great temptation , but the greatest evill in the world , and would be a meanes of bringing plagues and judgements upon the three kingdomes , and a distraction and disorder amongst all the people and a confusion of all things ; against all the which as so many temptations and capitall evills , all truly godly praying people if they will pray according to gods will , ought incessantly to put up their dayly supplications , as they desire the favour of god and the removeall of his judgements , and in their so praying they do but their duty and according to the will of god : therefore when the il-dependents pray for a toleration of all religions under the name of liberty of conscience , and labour for it , and hinder with all their power the setting up of the onely true religion and worke of reformation , and the setting up of such a government in christs kingdome , which is his church as he hath revealed in his blessed will , and they have also covenanted to bring in , in their so doing they neither pray that gods name may be hallowed , nor that his kingdome may come , nor that his will may be done , nor that they may not be led into temptation , and be delivered from evill ; and therefore they pray not aright , and are not as they falsly boast themselves the only true praying people ; for they pray not according to gods will. now when those churches of the congregationall way consist of such kinde of praying members , it is apparently manifest they are a mixt generation of men , and not the generation of the just , nor the men of gods right hand , which is another title they falsly and pharisaically also claime and challeng unto themselves , as they did the former , as will by and by appear upon due examination and discussion of the true sense of that expression . for those that are the men and people of gods right hand properly so called , are such , as with all their might stand up in defence of gods true religion , and earnestly contend for the faith once delivered unto the saints , jude , . and are not onely ever ready to lay down their lives for that ancient faith , but with all their power to fight for it to the last drop of their blood , in opposition to all errours , superstition , heresies , and all manner of false worship , and in opposing whatsoever is against the power of godlinesse as a toleration of all religions is , which tends only to the bringing in of all prophanenesse and irreligion . now the il-independents deny , that they did ever fight for religion : yea , i my selfe have heard many of them say , that it is unlawful to fight for religion , and they professed that when they went out with the sword in their hands , they fought onely for the liberty of their consciences , and for a toleration of religion which is a part and branch ( as they said ) of the subjects birth-right : all this i can with many more depose , and therefore they falsly arrogate unto themselves that title of being the men of gods right hand , which no more belongs unto them then the other ensignes and titles did : and as little right have they to the title of saints and the generation of the just ( which is so frequently in their mouthes ) if wee bring them to the true touchstone of that mettle ; therefore it may be to very good purpose to turne to the . psalme and briefly to run over that where we shall finde a true description of saints indeed . who ( saith the psalmist ) shall abide in thy tabernacle , and who shall dwell in thy holy hill ? that is to say , who are saints indeed and the generation of the just ? for answer , the holy ghost , that best knew who were saints indeed , sets down the characters of true saints . the first of which is , his upright walking ; he that walketh uprightly ( saith the spirit of god ) this is a metaphoricall expression , signifying the trade of a mans life , his custome and carryage in it , as when a man is said to walk after the flesh , it is as much in the dialect of holy scripture as to say , he goeth on in his naturall condition and in his irregenerate state , in his ignorance , blindenesse , wicked courses and practises , and hath no work of grace wrought in his heart , nor any chang in his will and affections , nor in his whole frame of life and carriage , but he is the old man still , rom. . ver . . so to walk uprightly , in scripture language , is , to walk after the spirit , to be regenerate , to be a holy and heavenly minded man , who doth all the actions of one borne again of the water and of the spirit , he makes the law of god his delight , and squares his life and actions according to that rule and the direction of his blessed word , and he orders his life by that rule in all integrity , sincerity and without hypocrisie , or any base or by-ends or wordly respects . he makes it his employment with enoch and noah to walk with god secretly as well as openly , in all manner of conversation , in his thoughts words and deeds , as if he were ever in the sight and presence of god , walking uprightly also towards men , carrying himselfe justly towards all , but especially his main aime is to indeavour that the true worship and service of god may be set up in his family , and wheresoever he hath power ; hee declines not to the right hand nor to the left in matters of religion , but keeps himselfe strictly to the rule and goes right on according to the direction of that : he halts not between two religions or more , for he knowes how much that is disspleasing unto god , who said unto the people by his prophet , why halt ye between two religions ? that god cannot indure in any people , no more then he can indure the lukewarme laodiceans that are neither hot nor cold , but indifferent what religion be set up , so they may injoy their case ; all such he knows god hath and will spew out of his mouth ; such therefore as halt and limp in religion and hop first on this side to this religion , and then on the other side to that other religion , and a little after limp into another opinion , and soon after hop into another sect , all that walk thus , are no saints in gods dialect : for the true saints indeed they walk up ●ghtly before god in that one religion he hath appointed , they turne not to the right hand nor to the left , they take no by-way or crosse path in religion , they halt not , nor limp not , nor doubt not of their way ; neither do they sit still or make a stand , nor set not a foot backward in religion , all which were not to walk uprightly before god , but all the true saints walk uprightly , they go on with constancy without interruption in their religion that way jerem. . they are not carryed sometimes this way with this wind of doctrine , and sometime that way with that blast of opinion , but they walk right on , they set not a step backward from their first love to religion like the church of ephesus , revel . . but passe forward toward the price and mark of their high calling with as great a zeal and fervency as at first , and hate all false wayes and erroneous religions , they persevere in all the wayes of god and in the footsteps of all the saints of old , and imitate all those vertues and graces that are commendable in the saints and all the churches ; they cannot indure that any doctrine of baalam , jezabell , or of the nicolaitans should be connived at amongst them , or tolerated , or any other religion but that which the lord our god hath appointed and established in his blessed word , and in that they walk and persevere , they decline not in their love to it , they go not backward with demas to imbrace the present world , nor with hymeneus and philetus ; they will deny no truth of god , nor with any hereticks innovate any thing in their religion , but they walk uprightly to the marke of the high calling in jesus christ : they stand not still neither , nor make no pause in their way , but they are ever journying and in the action of well doing , going from strength to strength till they come to the heavenly zion , they go on cheerfully in their religion , yea they run the race set before them with patience , and that through thick and thin of all afflictions and persecutions , and abate not their pace , casting aside every thing that presseth down , as the love of the world , the love of honours and riches , the love of pleasures , the love of profits , the love of friends , and all earthly emoluments , yea and the sin that sticks so close unto them , all their hereditaty and inbred corruptions , yea they reject likewise all novelties in religion , nothing can hinder them from walking uprightly in the old way god has appointed them to walk in , but in despite of all impediments they not onely walk , but run the race , and the whole race set before them , looking upon the author and finisher of their faith jesus christ , who for the glory that was set before him indured the crosse , despised the shame , and is now set down at the right hand of god in heaven , heb. . . he made that good confession to the death before pontius pilate and witnessed the truth ; all they therefore that are conformable to jesus christ and desire to walk in his steps and that are saints indeed and the generation of the just , can never indure a toleration of all religions ; for that is not to walk uprightly with their god , nor after christ example ; for christ whipt the buyers and sellers out of the temple , and would not tolerate them but layd corporall punishment upon them for their evill doing , and preached against the scribes , pharisees and saduces , and all erroneous sects in his life time , and after he was ascended into heaven he wrote unto the churches of pergamos and thyatyra , sharply reproving them for suffering and tolerating amongst them any other religion then that he had appointed , and for but conniving at any novelties in doctrine and religion . they therefore that follow the ill example of those of the church of pergamos and thyatyra , and not onely suffer all manner of religions amongst them , but labour and indeavour to have an indulgence and a toleration for all under the pretence of liberty of conscience , they follow not the example of christ the prophet of his church , nor the example of abraham , jacob , ioshua and all the patriarks and blessed apostles who abhorred all novelties and tolerations , and therefore they walk not uprightly with their god and are not saints indeed according to gods own description of a true saint . now whether therefore the il-dependents by their practises can challenge this character to themselves , i leave it to the judgement of the learned , when they would have a toleration of all religions . but now to passe on to the second character of a true saint , he that worketh righteousnesse , saith the spirit , they that make it their imployment to render to every one their due obedience and subjection to the higher powers , rom. . tribute to whom tribute , custome to whom custome , fear to whom fear , honour to whom honour is due , and they that will owe no man nothing but love , and that love one another , knowing that he that loveth fulfilleth the law , they are saints properly so called v. the . in a word , all that are saints indeed in gods repute , worke righteousnesse ; they first give unto god his true worship and labour for the establishment of that religion onely that he hath appointed , they cannot indure the toleration of all religions , neither will they connive at or indulge that any way of serving and worshipping of god should be permitted , where they have power and ability to hinder it , but that which god himselfe hath commanded ; for they know that that is not to work righteousnesse ; for that is not to give god his own , for he appointed but one religion , and that he challengeth for his own ; so then , they that set up any other but that , or tolerate more , or allow of a toleration of all religions , they work not righteousnesse towards god ; for that is unjustice and a thing highly displeasing unto his divine majesty , as taking his right and authority out of his hand who is king of his church , and substituting themselves in his place , which is the greatest injustice and unrighteousnesse in the world ; and therefore all that are the true saints indeed and the generation of the just , dare not attempt any such unjust thing ; for they work righteousnesse . again , the true saints in like manner work righteousnesse towards all men , they yeeld all subjection to those that are in authority over them , and they give the magistrates their due honour and reverence , yeelding unto them all the duties of obedience and subjection and veneration , and they yeeld unto the ministers and all their brethren the duty of love and their true honour , and so are fulfillers of the law of god. they therefore that maligne their brethren and detract from their praises and hate them and speak evill of them and of those that are in dignity and authority , and raile of those in the ministry , and as much as in them lies endeavour to make them odious to the world by their daily traducing of them , and assuming the honour due to them unto themselves , and all such as do assent unto them in this their unrighteous dealing , they do not worke righteousnesse , and therefore in gods dialect they are not saints indeed , nor the generation of the just : for it is great injustice to detract from any their due honour . now i appeal unto the judgment of any intelligible man , whether or no those that write defamatory books and daily utter injurious and reproachfull words against the great councell of the kingdome , traducing them before all the people , and accusing them of injustice , and of exercising a lawlesse and an arbitrary government over the people , proclaiming them tyrants and as bad as strafford and the bishop of canterbury , and guilty of the same crimes , and that at pleasure can impeach any of the parliament and accuse them to the people as traitors and such as keepe correspondency with the enimy , and are betrayers of their liberties , and those that do allow of such men , favouring them and incouraging them by their countenance or connivance , i say i appeal to the judgement of any whether they that do or assent to such doings do work righteousnesse , when they do apparently transgresse the law of god in speaking evill of their rulers . i am most assured that upon due deliberation they will acknowledge , that this is no righteous dealing : and therefore they must conclude , that they that work not righteousnesse are no true saints , nor the generation of the just in gods esteem . again i demande of any man but of a moderate temper , whether those that with most opprobrious termes doe calumniate our brethren the scots , and detract from their honour and due praises who came in for our assistance and helpe , and for our ayd and deliverance , and have beene under god one of the principall meanes of our preservation , whether in their so doing they worke righteousnesse . i demand further of any one but ordinarily principled either in religion , or morality , whether to speake evill of their ministers , and of their presbyterian brethren , and fellow souldiers , with all manner of calumnies and reproaches , and to defame them in word and writing through the world , and to doe them all the evill offices their most mortall enemies can doe against them , and who continually labour , to make them and the presbyterian government hatefull to the world , and that will take great and chargeable journies , and write large letters and scurrilous pamphlets to doe any of their presbyterian brethren an ill turne , and will also glory of it , and that in print : i demand i say of any moderate minded christian , whether the doing of ary of these things , or the hindring the worke of reformation , and the labouring for a toleration of all religions , & the assenting unto such be to worke righteousnesse , and if he shall accord unto mee , that these actions are unrighteous , then hee must accord also that those that doe them are no saints ; for the true saints worke righteousnesse , it is their trade to be so imployed . now whether the ii-dependents bee not guilty of all these dealings , i referre the reader to all their pamphlets , especially to those of iohn lilburn lately set forth , and those of my brother burton his vindication , and his vindicia veritatis , and their daily practises ; and i am most assured if hee will but spend a day or two in reading over the writings and the sermons of the ill-dependents , they shall find little other then unrighteous dealing of all kinds against both magistracy , ministry , and all their presbyterian brethren and fellow-souldiers ; for they slight them all , and make nothing of all that ever they have done ; for all the glory of all the famous victories they assume unto themselves , and attribute the honour and glory of them to that army they call the praying army , as if none of the presbiterian souldiers either prayed or deservedany share in the honour of those victories , when it is most certainly knowne , that amongst the presbyterian souldiers there are many thousands that live as holy and godly , and that pray as devoutly , and earnestly for all good successe upon their undertakings , and for a blessing upon their indeavours , as any independents in england , and are as dearly beloved of god as any of them ; for with god there is no respect of persons , but every one that worketh righteousnesse , act. . of what nation soever hee be , god heareth him ; yea , and it is well knowne also , that in the army there is ten , if not twenty presbyterians to one independent ; and all men know likewise , that many of them are experienced souldiers , whereas not twenty of them before these times ever saw the face of an enemy ; and it is likewise acknowledged by all impartiall men , that they have ever fought as valiantly as any independents , and have stood to the battell when many companies of them ran away , as can be proved ; notwithstanding all these things , the independents ascribe the honour of all those victories to their owne party , and say the independents got this and that victory , and onely because perhaps some of their colonels , and a few other independent commanders had the leading up of the presbyterian forces , and they that under god did the worke , loose their due prayses amongst the people , and the independents arrogate the honour to themselves ( which is their daily practise ) and in its due place will appeare : and therefore when the independents doe upon all occasions derogate thus from their brethren the glory that belongs unto them , and ascribe it to their owne fraternity ; and when they are culpable and guilty of the foregoing charges , they worke not righteousnesse ; and therefore unles s ; e they timely and cordially repent of all their unrighteous dealing towards god , and their brethren , this character of saints and the generation of the just , will not belong to them ; for the saints indeed , and the generation of the just , worke righteousnesse , whereas the ill-dependents worke unrighteousnesse . but now to passe on to the other characters : the third character of the saints , and generation of the just , is this . hee speaketh the truth in his heart , saith the psalmist , and such an one is a saint indeed ; all double dealing men therefore towards either god or men , and such as have a heart and a heart , and whose tongue and heart goe not together , they in gods dialect are no true saints ; which doctrine is confirmed by saint iames , chap. . verse . who saith that a double minded man is unstable in all his wayes , and therefore in the . chapter hee exhorting those of his time to draw neere unto god , useth these words , draw nigh unto god ( saith hee ) and hee will draw nigh unto you , clense your hands yee sinners , and purifie your hearts , yee double-minded ; they therefore that are double-minded , & speak not the truth from their hearts , are unsanctified & impure , and are not saints indeed , whatsoever they pretend . now then all such as make the world beleeve that they will reveale the whole truth of god unto the people , and promise they will give in their modell of governement , and doe notwithstanding professe , and that in expresse words , that they will keepe a reserve donec ad triarios redierit res , and will not speake the truth in their hearts , nor communicate unto their brethren fully their wayes , though god hath commanded them , that whatsoever hee spake to them in secret they should preach upon the house top openly , they are double-minded men , and speake not the truth in their hearts ; and therefore in gods esteeme they are not saints indeed ; but such are all the il-dependents . again , they that in outward appearance & before men shew a great deale of love to their neighbours , calling them brethren , and notwithstanding plot all the mischiefe they can against them , speake not the truth in their hearts , according to that of saint iohn , in his first epistle , chap. . verse . my little children , ( sayes hee ) let us not love in word , neither in tongue , but in deed and in truth . there were it seemes such kind of creatures in his time , as made faire semblances of love to others in tongue and word , but did not really and in truth love their brethren , which he condemnes , for they spake not the truth in their hearts ; all such therfore as contrive all the mischief they can against those whom at every word they call brother and good brother , & yet write whole bookes to the defaming of them , and killing of their good name , which is worse then the murthering of their very bodies , they are so farre from being saints , as they are like cain that wicked one that slew his brother , ver . . all such therefore as say one thing and practise the contrary , are double-minded men , and a generation not of the just but unjust ; for they speake not the truth in their hearts : when therefore all the independents in words pretend love unto their presbyterian brethren , and seeme to honour the parliament , and the scots , and their godly brethren the ministers , and yet seeke by all meanes possible they can to render them all odious to the people , & to baptize them into the hatred of all men , and write scurrilous and defamatory books against them all to this very purpose , and rejoyce at any evill that happens to any of them , or to heare of any breach or division amongst them , and labour to make it greater , and will not so much as pray with them , or pray for them , but have beene heard , in their publick congregations say , and that in their prayers , now father we should come to pray for the parliament and the assembly , but they are not worthy the prayers of the saints ; thus they speake unto god himselfe of the parliament and assembly in their owne congregations , and will not vouchsafe them so much as their prayers , as can sufficiently be proved ; and yet to the world they pretend they honour the parliament and assembly , and love all their presbyterian brethren , and wish them all happinesse , when all their actions , words , and pamphlets proclame the contrary ; for it is well knowne , that the whole scope of most of their imployments is to traduce the parliament and their government , and to make the scots and all the presbyters their brethren the most hatefull people in the world , as if all their indeavours were to bring the people under an unsupportable slavery , and a greater yoake of tyrannie then that of the prelates : this is their very language in all their discourse and writings ; yea , often in their meeting places , by which they have so inraged the people every where against all our godly and painefull ministers , that they are looked upon with an evill eye through citie and countrey , and yet they pretend love unto them in words , and call them brethren at every turne , and their godly brethren , and yet would sterve them if they could , and both in their writings , and preaching , and disputes , labour to take away their good name , yea , their livelyhoods , their tythes , the only maintenane by which they should support themselves and their families , all which their dealing is abominable dissimulation . so that when they most court them , and faune upon them with the title of brother , and good brother , and shew them some outward courtesies , they had most need to take heed of them ; for then they plot mischiefe , and speake not the truth in their hearts ; and therefore the ill-dependents are no true saints , for they speake not the truth in their hearts . but to goe on to the other characters of the true saints , they saith the holy ghost , verse the . back bite not with their tongue , nor doe evill to their neighbour , nor take up a reproach against their neighbour . in this verse there are three other characters together of true saints , as in the former ver . the first , they backbite not with their tongue ; the second , they doe no evill to their neighbour ; the third , they receive not a reproach against their neighbour : they will not entertain , indure , or take up , or beleeve an evill report against their brethren : for they that are saints indeed , know , that they that receive stoln goods into their houses , or doe assent unto a thiefe , are as equally guilty as the thiefe that tooke them away ; now all such as make it their chiefe imployment , to traduce their neighbours and defame them , and speake evill of them , and fouly reproach them with all manner of contumelious , and disgracefull language , calling them the profest enemies of jesus christ and his kingdome , the antichristian brood , the lims of antichrist , using a thousand such scurrilous and unchristian reproaches against the presbyterian brethren in tongue and pen , and doe all manner of evill unto them in word and deed , and write libellous bookes against them , and receive and imbrace all manner of evill reports against them , yea , hunt after such , and seeke for them that they may have matter of slander against them , and give eare to tale-bearers , and busie bodies against the word of god , and will imbrace the acquaintance of the most impious peoyle in the world , as can be proved , and give eare and credit to the calumnies and reproaches of profest atheists in any thing they shall falsely report against any of their presbyterian brethren , all such in gods dialect are no true saints ; for they that are saints indeed , back-bite not with their tongue , they doe no evill to their neighbour , nor they will not receive a reproach against their neighbour , much lesse against those that are in authority and dignity . now i say , if it can be proved that the independents make it their ordinary and daily practise , not only to traduce , back-bite , and doe evill , and receive a reproach against their fellow brethren , but doe all these evils also against those that are in dignity and authority , and are made rulers and governours of the people , and over themselves , it follows that they that doe all these evils , and all those that assent unto them in their so doing , are not saints indeed in gods esteeme ; now that the il-dependents are guilty of all these crimes , the many pamphlets lately set forth by them , as those published by iohn lilburne , and my brother burton , and all the other scurrilous and libellous bookes set forth by those of that party , and countenanced by them doe sufficiently witnesse . and here i shall desire of any man , ingenuously to tell mee , what it is to back-bite their neighbour , and do evill to them , and to receive a reproach against them , if speaking defamatory words of them all , and writing and publishing of libellous bookes against the great councell of the kingdome , and those in authority , be not to back-bite their neighbour . certainly such words and books , as accuse the parliament of injustice , tyrannie , and of exercising an arbitrary power over the people against magna charta , and the petition of right , and the priviledges of the subject , and make them all as bad as strafford and the prelate ; and such words , pamphlets , and writings against the house of peeres and commons , as tend to the defaming of them , and their just power and government , and to disaffect the people against them , and to stirre up a faction against their just authority , and to make them odious to all men ; and all those , that either speake such words , or write or print such books and pamphlets , and all such as allow of such words and pamphlets , either by their silence or connivence , or approbation , or by buying and receiving of them into their houses , or venting , selling , and publishing of them , and either prayse or like of the authors and contrivers of them , and all such as shall scatter and spread such books abroad , and shall releeve and support such men in this their evill doing by supplying and furnishing them with moneys , or visiting of them and petitioning for their maintenance and allowance in these their wicked practises , or by their silence favour them ; all and every one of them may truly be said , and that by divine and humane authority and by the very testimony of my brother burton , to be such as backbite their brethren , and they have all of them a great deal to answer for such their doings before the righteous judge of the whole world , and in gods dialect all such as backbite their neighbour with their tongue and pen , are no saints ; for the true saints backbite not their neighbour with their tongue . now that it is the generall practise of all the il-dependents to do this , i refer my selfe to those pamphlets above specified and to their dayly proceedings , their combinings and confederatings of themselves together for this very purpose ; all which do sufficiently testifie and declare unto the world as well as their dayly publishing through city and country such words and books as tend altogether for the defaming of the parliament and the traducing of all their brethren ; that it is one of their master pieces boldly to calumniate all men that something may cleave and stick . again , i demande of any man what it is to do evill to his neighbour , if plotting against the life and blood of their neighbours be not to do evil unto them , if making rents , schismes and factions in church and state , and to vent and publish desperate and dangerous opinions and open heresies , all which are works of the flesh leading men to perdition gal. . i ask i say , of any man , whether the acting of all these things be not to do evill to their neighbours ? and whether or no to violate all the laws of god and nature upon needlesse and unwarrantable pretences , as to divide the husband from the wife , the parents from the children , the servants from their masters , the subjects from their governours and them in authority over them , the people and sheep from their ministers and faithfull pastors , and to labour for a toleration of all religions in a state and kingdome , yea in many kingdomes , and by this means to bring confusion upon them all : i demand i say , of any moderate man , whether the acting of all these things be not to do evill to their neighbours ? and whether to ride and run from one end of the kindom to another to seduce the people , and to do their neighbours a mischiefe , and by tongue and pen and all manner of infamous language to wrong them to the taking away of their good name which is better then their life , be not to do evill to his neighbours ? again i demand of any solid christian whether the indeavouring the taking away all means of livelyhood from the ministers , as their tythes the onely support of their families , and the making of them odious by their railing pamphlets , and the hindring reformation in the church , and the breaking of all promises and covenants with their brethren to the prejudice of the whole kingdom , be not to do evill to their neighbours ? and whether to raise up false and infamous reports against their brethren the scots and them in authority , and to publish them in word and print be not to do evill to their neighbours ? and whether the denying of their brethren their very prayers , aide , help and assistance at any time , yea to pray against them and for their confusion , be not to do evill to their neighbours ? i shall here desire of any sober-minded christian to tell me whether the acting or doing of all these things or any of them or the consenting unto them and allowing of them , be not to do evill to their neighbours ? and i am most assuredly confident , that he will candidly acknowledge that the acting of all this is to do evill to their neighbour . now that the il-dependents dayly practice all these things , can be proved by a cloud of witnesses , yea all their actions and pamphlets can testifie it , especially the late conspiracy of many of them against the life of that honourable gentleman mr speaker of the house of commons and many more of the high court of parliament , and their running and riding about to preach up their new doctrines and hereticall opinions to the disturbing of all order in church and state for the seducing of the people ; and their running riding and going from place to place to defame and traduce their neighbors , for the hindring of them from coming to any imployment by which they might have been useful in their generation to the land of their nativity ; all these passages i say can witnesse against them ; and innumerable presidents more of their unchristian proceedings against their breth●●n might be produced and may be proved by numberlesse witnesses , besides their owne writings , that all of them do evill to their neighbours , and that this is the generall practice of the il-dependents . yea it is notoriously known , that there is scarce a meeting of them , whether in their festivities or in any of their solemn assemblings of themselves together , gether , that they do any other great thing amongst themselves , but that that tends to the evill of their neighbours in word and deed , there scarce issuing any thing out of their mouths but injurious words against them : yea they cannot contain themselves in the very open streets and in the churches from railing against their christian brethren , as can sufficiently be proved ; yea let any presbyterian accidentally but come into their houses , and they will reproach and raile at him . and if all this be not to do evill to their neighbours , i know not what is to do evill unto them . now in gods dialect all such as perpetrate any of these actions , are not saints indeed : for the true saints do no evill to their neighbours . the il-dependents may not here pretend , that their ministers can preach and pray well , and that those of their fraternity have many of them excellent gifts ; for gifts are not sufficient to make saints , but grace is that that makes saints ; for saint james and saint paul have sufficiently proved that unto all the true saints ; for so in the first of the corinthians ch . . v. . . though i speak ( saith paul ) with the tongues of men and angels , and have no charity , i am become as sounding brasse and a tinckling symball . and though i have the gift of prophecy , and understand all mysteries and all knowledge , and though i have all faith , so that i could remove mountaines , and have not charity , i am nothing . and though i bestow all my goods to feed the poor , and though i give my body to be burnt , and have not charity , it profiteth nothing . so that by the doctrine of saint paul all gifts are nothing without that grace of love . and saint james in the second chap. ver . . saith , that faith without works is dead , and that such as shall not relieve and helpe their christian brethren in their necessities , their religion is not so good as that of the devills , for they beleeve and tremble ; for pure religion and undefiled is to visit the fatherlesse and the widdow , and to releeve them in their necessities , j am . . therefore they that are so far from relieving their brethren and doing good to them and loving of them , as they do them all the evill they can , pretend they what they will , they are no saints . yea , saint john also in his first epistle saith ver . . in this the children of god are manifes ; t and the children of the devill , whosoever doth not righteousnesse is not of god , neither he that loveth not his brother ; for this is the message that ye heard from the beginning , that we should love one another , not as cain who was of that wicked one & slew his brother ; all they therefore that work not righteousnesse towards their neighbors , but do them evill and sl●y & murther them in their reputations and honour , they are no saints ; but such are the il-dependents notwithstanding all their gifts , as all their practises declare ; for they do all manner of evill in word and deed against their neighbours in persecuting them continually with their tongues and pens , and by all reproachful actions as dayly experience teacheth all men . and here i shall take an occasion to bring to the memory of the il dependents some passages of their uncharitable dealing towards my selfe lately , that all men may see how unjust and partiall judges they are , and how they upon all opportunities will condemne any presbyterian for that which they count a pleasantery and an elegancy or matter of mirth in their own mouthes . the story briefly is this . when the earle of strafford was in question before the great councell of the kingdome , the high court of parliament , as if that supream tribunall had wanted either judgement or prudence and sufficient understanding and knowledge for the tryall of a delinquent , or had wanted courage or resolution or a minde to execute justice against so eminent an offender as he was , who notwithstanding carryed on the whole businesse with such wisdome and moderation and in so fair a way , as by which the parliament hath gained an immortall fame to the worlds end ; yet at that time those of the il-dependent party were the chiefe agents of all those tumults at westminster , who made it their imployment dayly to run thither to cry for justice against the earle , abusing him though then in the hands of authority , with all the reproachfull words that with the tongues of men could be uttered , as all the standers by can witnesse , describing him from all the parts of his body , and from every one of them gathering some presage of evill that should first be acted by him , & that should finally bring him to an evill and untimely end , and this for the most part was the theam of all their spitefull discourse concerning him as he was carryed both to and from the parliament : amongst other of their expressions , they said , he looked like the belly of a toad and that his teeth stood in his head like a pot-fish , and that he was so rotten with the poxe , that if they could not by their clamours procure justice against him , yet they comforted themselves in this , that he could not continue long ; for said they he will fall apeeces he is so rotten with that noysome disease . these and many other expressions they dayly and openly ▪ uttered against the earle , ever affirming that he was the ugliest man that ever they beheld . this language i can depose i learned amongst them as never having heard it in all my life from any man before that time ; and they took no small pleasure in venting these words upon all occasions , and they used them as the flowers of their rhetorick , and it was thought neither blasphemy in them nor a lie nor any scurrility , neither were there any then of that fraternity so severe , as to think that any that used such words could not have the least dram of grace in them . but upon their clamours and through their exorbitant insolencies against him , i being one day at westminster waited for his passing by that i might see what a hideous creature he was , that i might at another time say i had seen him , and in beholding of him i heard their uncivill and reviling speeches against him , but observed nothing in his looks and person , but had his actions been as serviceable to the kingdome as they were destructive to all the kings dominions and to himselfe , there was nothing wanting in the man , either for person or courtship , or any other accoutrements that might not have made him lovely and venerable in any part of the world . and i may truly say this of him , that he had more generosity in his look then halfe the il-dependents that ever i saw , were they put all together : but thus they did asperse him for his very looks and complexion . and in the same manner they spake of those cavaliers that accompanyed the king when he came to the house of commons to demand the five members , of all the which they said they looked like so many devills , furies and feinds from orco and hell it sefe , and used all the odious expressions people could imagine to set them forth : and of all the ministers of the church of england they say they are belly-gods and such as run from one end of the kingdome to another to get preferment and to do mischiefe . now upon an occasion not long since of a mutinous company of il-dependents that sought the life and blood of many honourable members in the house of commons ; and had entred into a wicked conspiracy to that end , whose immaculate reputation notwithstanding they could not with all the breath of their calumnies in the least thing blast ; i say upon this occasion being cited and commanded to appear at the committee of examinations about that businesse , and coming thither i found such a rabble rout of odd fellows , that for the illnesse of their looks , and the badnesse of their complexions , and the manner of their behaviour , i never saw the like , or any man that was there that i talked with , as they are all ready to witnesse , they being so rude and uncivill towards all , especially towards my self , they being also such a company of squanderling fellowes , not one of six of them having a cloak to his back as if they had come only to make a tumult or an uprore , and therefore had laid aside all impediments that might have hindred their activity , as those that stoned stephen , that they might be the more nimble , left their garments in other mens keeping . when i saw so ●ude a company , and hearing withall that they were of all religions and that they had combined themselves together by swearing to take away the life of many in the house of commons , and that their businesse might go on the better and with the greater success , that whiles some of them were there acting of their parts in a disorderly and tumultuous manner ; others of them were in the city at a private humiliation , a speciall day being set a part to seek god , ( as they said ) that they might have justice done against some of the members of parliament that were not favourers of the il-dependents , as jezabell caused the elders of jezreell to call a fast when shee took away the life of poor innocent naboth . this that i now say , was related unto me by one of that company that not long after went out of the room , who was the onely person i knew amongst them all . but i not knowing the cause of such a concourse of uncivill people , demanded the reason of it , and it was replyed , that there was not a third part of those that were to come up ; for the whole city would appear there in that businesse the day following , to demand justice against such and such as guilty of high treason , but that now they were seeking god and in private fasts , and that some were assembled in such a mans house , naming the party . in this formall manner things were related unto me , as the righteous judge of the whole world knoweth , all which proceedings i suppose was to do evill to their neighbours . now when i had well viewed and considered all these men , and saw their complections ●arre worse then that of the earle of strafford , and beholding all their behaviour , and seeing their incivility towards all men , and especially towards my selfe , whom they causelesly reviled , saying , that they had kept mee from hanging not long since , and that i had lived on their almes , and that they had prayed for my deliverance out of my troubles , and that now i was come home with a vengeance unto them ; for i was turned an apostate , and a persecutor of the saints , so that they could not in their hearts pray for mee , and many other reviling speeches they used in the presence of many honourable gentlemen , as they can all witnesse , and that without giving them any occasion in word or deed , as the standers by are ready to depose ; i say , i seeing this their disorderly behaviour , and withall hearing them with open mouth traduce the great councell of the kingdome , and accusing them all of injustice , affirming , that their proceedings were as tyrannicall as those of strafford , and the prelates , and not onely saying it , but printing it in a pamphlet , in the which they had most shamefully and falsely belyed mee , as the whole parliament knew , in all which they did evill to their neighbours . i in replying to that pamphlet , in my just defence , thought it an abuse of gravity to use it upon such whibling fellowes , and chose rather by way of merriment to answer them , then seriously to spend time about them : and therefore calling to mind some of their owne expressions against the earle of strafford , as that hee had got a blow with a french coulstaffe , and that hee looked like the belly of a toad ; and remembring also , what they had spake of the cavaliers that came with the king to the parliament , that they looked like so many furies and fiends out of hell , and recollecting withall what they had often spake of the ministers of the church of england , how that they ran from one part of the kingdome to an other to get church preferments , and regarded nothing but their bellies , and sought nothing but the inslaving of the king himselfe , and all the gentry and nobility of the kingdome , that they might the more tyrannically domineer over all the people , and how they had polluted all the church of god , with their idolatries and superstitions , and with all manner of heathenish and antichristian defilements and abominations , and remembring also many of martins expressions against the presbyters of the church of england , in his blasphemous pamphlets , as that of the arraignment of mr. persecution , and his eccho , and his hue and cry , the which bookes were entertayned amongst all the independents , and read with great delight , they making themselves upon all occasions merry with them , and especially with those expressions , wherein hee bringeth in all the presbyters , and master simon synod , with great ironteeth , and such luxuriant tushes , as one might picke them with a rowling-pin ; and i say , i calling to my remembrance all these their expressions , ( in which they greatly delighted , and pleased themselves , when at any time they inveighed against the presbytery , and studied to make them all odious to the people , as they have done ; in all which they have done evill to their neighbours ; ) thought it not amisse to make choyce of some of their owne rhetorick , which i did purposely to find out the humour of the cattle , and that all men might see the partiality of the independents , and indeed the vanity of all unstable men in generall , who are won with an apple , and lost with a nut , and will prayse and disprayse they know not for what , and one day commend that in themselves which an other day they will condemne in any of a contrary mind , and at one time extoll a man for that which upon an other occasion they will censure him for , with all manner of aggravations . the consideration of these things , and with what disguised aspects , and hideous lookes , and odde complexions they appeared in all the roomes about the committee , and how they grinned at mee with their teeth , made mee in the description of them use the same expressions that they had formerly done of strafford , and the cavaliers , and the presbyters of the church of england , when both in their countenance and actions they paralleld them , and say they looked like so many furies , and like the belly of a toad , and as if they had got a blow with a french coulstaffe , and that one might picke some of their teeth with a bedstaffe , all which were their owne expressions ; and as they accused the presbyters for belly gods , so they also were very sensible of good cheere , and that as the presbyters had with their superstitions polluted the church , so they did pollute them with their scummering and pissing in them ; and that as they sought to inslave the gentry and nobility , and the whole kingdome ; so the independets if they could but once attaine the mastery would doe no lesse ; and for this my so speaking i had very good reason , being well acquainted with their language and dialect , having often heard some of them say , that the gentry and nobility had beene the cause of all the miseries of the kingdome , and that if they continued in their greatnesse , wee might never looke for happy dayes ; nay , it can be proved that some of the independent ministers have made it part of their imployment , to run from one place to an other to preach their errors , and in their sermons to bring the gentry and nobility into the hatred of the people , accusing them as the cause of all our calamities , publickly declaming against them , as the basest gentry and nobility in the world , saying in expresse words , that howsoever noble-mens mothers were knowne , yet their fathers were grooms , or some base fellows , & that they were nothing but drosse , dresse , drosse ; and this they have spake in great and crowded assemblies ; all the which speeches , if they tend not to make the nobility hatefull to the people , and so by consequence to the ruine and overthrow of them in time , i know not what can ; and whether all this bee not to doe evill to their neighbours , i leave it to the judgement of others ; and how many of the independents have vilified the great councell , let their bookes be examined and they will say i wrong them not in any thing , when i affirm they labour to bring in a confusion of all things ; yea , their words daily at the very parliament dore can witnesse that howsoever they pretend to honour the parliament , yet they do accuse them of arbitrary and tyrannicall government , and assert that the lawyers in the parliament have betrayed the liberties of the subject , and this is their daily language , and that it may bee the better knowne , it is all extant in their printed books , by all which they do evill to their neighbours . now then if i , in my just defence made use of their owne expressions to set downe the wickednesse of their wayes , and to discover their bad intentions , there was no just cause why any rationall man should condemne mee for it , for ridentem dicere verum quid vetat ? now that the independents have so severely censured mee causelessely for this , they shew they are altogether partiall and very unjust judges ; and whiles they doe the greatest evill unto men , that can possibly by the malice of men be done unto them which no true saints doe , for they doe no evill to their neighbours , as the spirit of god saith ; yet they will condemne others , for but making use truly of such expressions ( as they themselves have falsely and causelessely used against others ) ; for i in discribing of them and their proceedings exprest my selfe but in their owne dialect , and yet they fill the whole kingdom with clamours against mee , for being but their scholler . the time was , when i writ my letany for to make my self and my fellow prisoners merry in our bands , that when many grave men liked it in private , yet disswaded mee from making of it publick , that those that are now the great sticklers of the independent party , against all the counsell of my grave friends , perswaded me to print it , protesting , that they thought it would doe the prelates more mischiefe then any booke that was seriously penned against them , and therefore intreated mee by all meanes , that i would publish it ; yea , they offered mee to set it forth upon their owne charges and costs ; and through their importunity they prevayled with mee to give them the copie , and it was printed , and liked so wel of by that party , as they commended mee with all the prayses men could extoll and magnifie a man with , as can be proved , and they have often profest unto mee , that they thought it was the best way of dealing with any enemies of the church , and therefore i conceive that martin useth so much of this method in his books . but indeed there have bin many , and grave divines that have writ many merry and pleasant books against the prelates in all ages & nations , which have discovered their vanities more then any thing that was seriously writ , by which meanes many personages of eminent quality , as well as those of low degree , have come to the knowledge of the wickednesse of the papall hierarchy , which had they beene seriously penned no man would have regarded ; yea , the holy prophets and divine pen-men have made themselves merry with the vanity of the false prophets , and great men of their time , many presidents of the which might be produced out of sacred writ , so that there is no sinne in writing pleasantly against any such as goe about to seduce and mislead the people , and alienate them from their duty towards god , and their obedience to those that are in authority , and from their duty and love to their brethren , all which are capitall evils , and which no true saints will perpetrate . now i say , in this that the independents did so well like of my letany , and the merry passages in that booke , and are so highly offended at my mirth in my just defence against them , that are equally guilty with those they most mortally hate , and in that they so harshly accuse those expressions in my booke , which i have but borrowed from them , saying , that none that useth such , can have a dramme of grace in them , in all this they are very partiall , and unjust judges , and give unrighteous judgement against their neighbour , which is to doe evill to their neighbour , which all true saints will not doe ; and they may remember that the lord in the . of of isaiah , condemned such as made a man an offender for a word : but of all these things in their due place , when i upon an other occasion shall answer to the moderate checks , wherin i shall make it appeare , had those expressions beene mine owne , there had beene no blasphemy in them , without it be esteemed blasphemy with them , to compare a company of rude and rebellious wicked people to a good creature of god , when as the holy ghost compareth such to a dog returning to his vomit , and to a sow wallowing in the mire ; withall i shall then make it evident , that the conspiracy of corah , dathan and abiram was not greater against moses and aaron , then this confederacy of the ill-dependents at that time against some of the honourable members of the parliament . but letting passe their partiality in many other things towards their owne party , in whom they can see no sinne , i will goe on to the other characters of true saints indeed , as they are set downe by the spirit of god : the third of which , in this verse , is that they receive not a reproach against their neighbors . the true saints , saith the holy ghost , take not up a reproach against their neighbours , they will neither heare much lesse entertain or receive an evill reproach or calumny against their neighbours , for they have learned better things out of gods holy word , as in exodus . verse . where the lord speaking to his owne people , and all true saints , saith , thou shalt not receive or rayse a false report ; put not thou thy hand with the wicked , to be an unrighteous witnesse . neither is there any thing more forbidden through the whole scripture , then whispering , and tale-bearing , as all the proverbes , & indeed all the propheticall & apostolicall writings can witnesse , so that all such as either raise , or receive false reports , or reproaches against their neighbours , in gods esteeme , are no true saints , but wicked men and unrighteous wretches ; for so the lord proclameth all such ; and a greater unrighteousnesse and sinne towards men , there cannot be then to rob them of their good name , which is to them as a pretious oyntment , and better then gold or silver , or great riches , proverbs . verse . ecclesiast . the . verse . and hence it was that david compares the tongues of reproachfull men to speares , arrows , and swords , and all instruments of death ; for by their calumnies they wounded and murthered the reputation of their innocent neighbours , and killed them whiles they were alive ▪ which is the worst of all mortall deaths : and therefore the holy prophet though otherwise a valiant man , and undaunted , yet often professeth , that they had brake his heart with their reproaches ; and truly a sorer affliction in this life cannot lite upon any men , then to bee wounded in their good name , and to have their due honours and prayses taken from them , & to be made vile amongst the people , which is the greatest of worldly evils , as all judicious and impartiall men will easily judge ; for there is no fence or ward against calumnies in the schooles either of wit or art ; and all such as either rayse such reports against their neighbours , or receive a reproach , and harbour any evill thoughts against them , and such as tend to the wounding of their good names and fames , are all in gods dialect reputed no saints ; for the true saints saith the holy ghost , take not up a reproach against their neighbours ; for thus the lord hath declared himselfe in his holy word concerning all such men as either raise or receive a reproach against their brethren , asserting that they are no saints . now when the il-dependents make it their dayly practice , not onely to receive reproaches against their ordinary neighbours and brethren , but against both the magistrates , ministers and all their presbyterian brethren both scottish and english , as all the pamphlets of john lilburne and my brother burton and all the other writings and words and the very sermons of those of the il-dependent party and all their proceedings do daily witnesse , it is sufficiently evident that they are no saints : for the true saints and all such as are saints indeed , receive not a reproach against their neighbours . yea it is well known and can be proved that they hunt after reproaches against their innocent neighbours , and will not only entertain into their companies , but even into their new gathered churches such infamous persons as have been a shame and dishonour to all their kindred , and such as continue still in their wicked and ungodly practices ; and onely for this , that they can impudently and wickedly reproach their neighbours and raise an evill report against them ; all this i say can sufficiently be proved . nay some of them have been heard say , when they have railed at and reviled some godly presbyterian ministers that opposed the errors and novelties of the times , whē they were demanded what evil they knew by them , and what they could blame in their lives and conversations ; i say when this question has been propounded unto them , they have replyed , this is the mischief and spite of it that they are unblameable in their lives : then the which there could not be a more wicked , malitious and unchristian expression , by which they declare unto all men that it troubled and perplexed them that there was no evill in their lives by which they might justly defame them ; so that it is evident to all men that it is matter of rejoycing amongst the il-dependents when they hear of any failings in their presbyterian brethren contrary unto the custome and practice of the people of god and the true saints in all ages ; for they receive not a reproach against their neighbour ; innumerable instances of this nature might be produced against the il-dependents , but that their practices are so obvious to all those that are acquainted with them , or but come in their companies ; for a man shall not be half an hour in any of their societies but he shall hear them either reproach the parliament or their proceedings , or inveigh against some of the generalls of our armyes , or speak against the reverend assembly of divines and against all the presbyterians their brethren , or against the scots ; and all that they speak of them or any of them , tendeth to their reproach or infamy , so that they do not onely receive reproaches against their innocent neighbours that live harmlesly by them , but they raise up reproaches against them and print them , yea against the whole city that has deserved so well from church and state , and only for that they desire to keep their covenant with their god , and which they have solemnly taken , lifting up their hands and hearts to the most high , and vowed to perform , which will be for their immortall praise ; and yet for this cause onely and no wrong done or attempted against them , they can in the great court of the kingdom & in print also reproach them all and accuse them of black choler , yea blackcoat choler , as if they were the most malitious , rancorous and envyous wicked men in the world , which is so unsufferable a reproach against the great city of the kingdome as yet before these our times never saw the light . now if these men at their pleasure will causlessely traduce and that publickly and in print , men in authority and men that have deserved so well from the church of god and the whole kindome , what may any man imagine will not these men do and plot in private to reproach their harmlesse neighbours when they thus daringly and prodigiously reproach them in publick and that in print ? so that i may conclude and that truly of them , except they seriously and cordailly repent of this their wicked dealing towards their brethren , this character of the saints also will not belong unto the independents ; for the true saints , neither raise nor receive a false report or reproach against their neighbours , nor assent to any that do either . and this shall suffice to have spoke of the three characters of all true saints indeed contained in the third verse of this . psalme . there are yet other four in the insuing verses , three of which i will run over briefly , they being all things of practice and well known to all men : and they are these ; in whose eyes a vile person is contemned : and he honoureth them that fear the lord : and he that sweareth to his own hurt and changeth not . the first of these characters , is , to contemn a vile person . the second is , to honour such as fear the lord. the third is , to swear to his own hurt and change not . those therefore that are saints indeed , in whose lives and conversation these three characters are evidently visible and apparent ; and those that either countenance vile persons , and honour not such as fear the lord , or break their vows , promises and covenants with either god or men , they in gods repute are not saints indeed , pretend they what they will , but are wicked and ungodly men and such as bring down the wrath of god upon the place where they live : for as solomon saith , by the blessing of the righteous the city is saved , so by the mouth of the wicked it is overthrown . prov. . ver . . wicked and ungodly men are the cause of the ruine of cities and countryes ; according to that of saint paul the second of timothy chap. . ver . , , , , . this know also ( saith he ) that in the last dayes perilous times shall come ; for men shall be lovers of their own selves , covetous , boasters , proud , blasphemers , disobedient to parents , unthankfull , unholy , without naturall affection , covenant-breakers , false accusers , incontinent , fierce , despisers of those that are good , traiterous , heady , high-minded , lovers of pleasures more then lovers of god , having a forme of godlinesse , but denying the power thereof , from such turne away : for of this sort are they which creep into widdows houses , and lead captive silly women laden with sins , led away with divers lusts , &c. in the which words , briefly we may take notice that the apostle setting down the reason of the perilousnesse and danger of the latter times , saith not that either in respect of wars , or pestilences , or famines , or earth-quakes , or inundations , or murthers , slaughters , and robberies , or for any such calamities , the lastdayes and times shall be perillous ; but they shall be perillous times , saith he , for that men shall be lovers of themselves , covenant-breakers , false accusers , covetous &c. so that selfe-love , covetousness , false accusations of their brethren and covenant-breaking &c. are the cause that makes times perillous and brings down the judgements of god upon any city and places where the inhabitants are practicers of these sinnes : and therefore the apostle after he had forewarned all such as fear god of the cause of all the evills that are comming upon the world , commands all the true saints indeed to take heed of such men , and in expresse words sayes , from such turne away ; have nothing to do with such , for all covenant-breakers and false accusers , and such as countenance vile persons and honour not them that fear the lord , and such as keep not their word and promise with neither god nor men , are the cause of the perils and miseryes that shall come upon the world , and therefore all such are not saints indeed , but ought to be abhorred and avoyded according to that of solomon prov. . ver . , . enter not ( saith he ) into the path of the wicked , and go not into the way of evill men . avoyd it , passe not by it , turne from it , and passe away . here we see the wise man , as if he could never have given caution enough to all his schollers , by many reduplications of his words gives all the people of god a strict charge not so much as to company with such men : and that for the many reasons set down in the following verses ; but this reason specified by saint paul may suffice , who saith , that all covenant-breakers , and false accusers and self-seekers are the causes of perillous times : and so are all such , in whose eyes a vile person is not contemned , and who honour not such as fear the lord , and who keep not their covenant and promise : for all such are no saints in gods esteem , and therefore a wicked generation of men and such as make the times wherein they live perillous and dangerous , and therefore ought by all the true saints and godly to be shunned and avoyded . now if it can be proved that the independents be such , as in whose eyes a vile person is not contemned , and such as honour not those that fear the lord , and such as keep not their word and promise neither with god nor man , but are notorious covenant-breakers , or assenters to all such persons , then it will follow that they are not saints indeed : for the characters of the true saints are to contemn a vile person , & to honour those that fear the lord , and to keep their vowes and promises both with god and men ; for not onely the psalmist thus describeth the true saints , but saint john also saith , by this men are known to be saints if they love the brethren , by this saith christ , ye shall be known to be my disciples , that is saints indeed , if ye love one another : i shall therefore demand of any well grounded christian , whether they beleeve that those that run from place to place , and joyn with any wicked and ungodly men and seeke their advancement , & that to places of the greatest trust in the kingdome , and prefer them before such as they dayly acknowledg to be godly and truly religious , and will run from committee to committee , to do the most wicked and vile men and known malignants any courtesie , and will both in word , countenance and deeds favour and honour them ; i demand i say , whether they think that in such mens eyes as will do all these offices to wicked persons and that in opposition to any of their godly brethren , and that will at any time joyn with any such against either the godly and painfull ministers or their presbyterian brethren to defame them or do them any mischiefe or to remove them from their places and livelyhoods , or for the hindring of their preferments , yea and which is more for the hindring of the work of reformation in the church : i demand i say of any truly godly christian , whether they think that in any such mens eyes as do all these offices and courtesies to wicked and ungodly men , a vile person is contemned ? when he dayly seeth the contrary that they honour them and prefer them before such as fear the lord ; i am most assured he will conclude and affirme , that in their eyes a vile person is not contemned . now that this is the dayly practice of the independents , i undertake upon my life to prove it by a cloud of witnesses , and that there is not the vilest person nor the wickedest wretch that they will not joyn with to do any of their presbyterian brethren a mischief , & that they will not give credit to in falsly belying their brethren ; yea it can be proved , that when the independents have been demanded by some godly and orthodox ministers why they have left the publick assemblies seeing there was now no ceremonies nor any thing in their doctrine that they could finde fault with , and they have replyed , that it was in regard that their congregations were mixt , that tagg ragg and all sorts of men were admitted to the sacrament , with whom they could not joyne . whereupon the ministers , that they might remove this scandall and offence , laboured by all means to perswade the people so to behave themselves as they might manifest unto all men they were worthy communicants , otherwise professing unto them that they durst not administer the communion unto them ; and therefore for some moneths abstained from the publick administration of the sacrament and used all their best endeavour in that interim by their faithfull and painfull preaching and exhortations , to fit all men for the better receiving of the sacrament , and that by this means they might gratifie their tender consciences ; i say in this interim of time it shall be proved , that these independents , who those godly ministers had such a desire to please , went unto these wicked and ungodly men that the ministers excepted against for their conversation as ungodly and prophane , and joyned with them against their ministers , saying unto them , what will you give tythes and maintenance to such ministers as shall thus deal with you as to deny you the sacrament of the lords supper ? surely were i in your condition , & were i a member of your congregations , i would never own such a man for my minister , nor never give any allowance to any such as would not administer the sacrament unto me : by which practices of theirs they have made those painful ministers so odious to the people by joyning with those wicked varlots as they have not only deprived them of their livelyhoods and maintenance , but so persecuted them with all manner of reproaches and evill language , as they have forced them to leave their places and to wander about the world to get themselves a poor living for the supportation of themselves and their distressed families ; by all which proceedings if the independents do not declare themselves to be such as countenance a vile person , and to be enemies of those that fear the lord , i know not what ever any men did to deserve those characters , by all which they proclaim themselves to be no true saints , if the lord himself knoweth how to describe saints indeed : this that i have here related i shall by gods assistance be able to prove by such witnesses as against whom there can be brought no just exception . and that all the independents are notorious covenant-breakers , or assenters unto such as violate their oathes and promises both to god and men , all the kingdome can witnesse for me , especially those ministers of the reverend assembly , with whom the dissenting brethren have brake all promises and solemne agreements not once but many times ; so that it would be a needlesse work to expatiate any further , in proving them to be no saints indeed , when they manifest by all their practices that they neither walk uprightly nor work righteousnesse , nor speak the truth in their heart , and when they backbite their neighbours with their tongue and do evill unto them and receive a reproach against their neighbours and countenance vile persons , and honour not such as fear the lord , and keep not their promises either with god or men ; by all which they declare unto the world that they are not saints indeed , when all these characters are the badges onely of wicked men , to do contrary to that description of true saints . now when all the churches of the congregationall way consist of such members as these are , it followes that they are mixt assemblies as not consisting of visible saints , & therefore ought justly to be separated from and not to be communicated with in holy things ; and that from their own principles : for they pretend they separate from our assemblies onely because they are mixt of tagg ragg and such saints as job would not set with the dogs of his flock . many other arguments also might i here bring against both the ministers and people of the congregational way to prove them no visible saints , and that not from any private information or clandestine practices , but for open delinquency and scandalous walking and that in the veiw of all men , and such as can be proved by such personages , as against whom there can be no just exceptions . but before i conclude this businesse let me say that which a learned man once uttered reading christs sermon upon the mount and the holy evangelists , either this is not the gospel ( saith he ) of jesus christ , or if it be the men now living are no christians : after the same manner i may truly say of those of the congregational way , that either this discription of the true saints is not the word of god , or if it be , those of the independent assemblies are no saints : for there is no agreement between them and the description of those saints there specified , as all their practices sufficiently and apparently declare . and now the fourth and last part of my minor proposition remaineth only to be proved : viz. that the independents and all those of the congregationall way despise their christian brethren and separate from them as being more holy then they ; which is so apparently true , as besides their words and pamphlets in all which they protest against us , as enemies of the lord jesus christ & his kingdome and as an antichristian brood , their dayly practice declareth it , who have moulded themselves into innumerable sucking congregations which they terme the onely true churches , and have separated from our aslemblies as from so many synagogues of sathan , for this is their language . so that it may be thought a needlesse spending of time , to use any arguments to evince that which is in the view of all men , & which the independents themselvs avouch . having therefore thus proved all the parts and branches of my minor proposition , the major being undeniable , the conclusion will necessarily follow , that the churches of the congregationall way , are not true churches after the new testament forme , as not consisting of all visible saints , but are mixt congregations , and therefore by truly godly people ought not to be communicated with in holy things , and that from their own principles . so that now , it is apparently evident to the judicious reader from that i have formerly spake & from my brother burtons words and from their own definition of a church , that neither the church of ierusalem , nor any of the primitive and apostolical churches , were true formed churches after the new testament form , if my brother burtons and i. s. his words and their definition of a church ▪ be true , and that the very churches of the congregationall way , as not coming within the bounds of that definition , are no right constituted churches , as not consisting of all visible saints & cōmunicating in all ordinances , and which is more , that if they will be right formed churches they must al be dependent . all this i say is sufficiently proved f●ō all the foregoing discourse to any intelligible & impartiall reader in the which i have been the more large , that if it be possible , i might undeceive the poor deluded people , and perswade them to take no notice of them ( as the independents do not of those multitudes baptized by iohn & christs disciples ) as formed into a church or churches after the new testament form : for the first formed church we read of is acts the second , that consisted onely of visible saints , and yet had neither deacons nor presbyters at that time , nor distinct officers and members united into one church body respectively , and wanted that part of discipline also of casting out corrupt members ( as my brother burton asserteth pag. . ) so that by this it evidently followeth , that those congregations that consist of visible saints , though they have not distinct officers within themselves and want discipline , may be true formed churches after the new testament form , as the church here of jorusalem was , which at that time it was a true formed church ( by my brother burtons confession ) had no deacons , nor elders nor dictinstion of officers & members , nor that part of discipline for casting out corrupt members , and yet i say notwithstanding it wanted all these things ( by their own concession ) it was at that time a true formed church , & that because the members of that church consisted of visible saints : from all which i may draw these two infallibleconclusions . the first , that all such congregations as consist of visible saints , such as beleeve the gospel , and make profession of the christian faith , and are baptized , and continue stedfastly in the doctrine of the apostles , in breaking of bread , and in prayer , are true formed churches after the new testament forme ; although they want both distinct officers , and members united into one church body respectively , and although they want that part of discipline for casting out of corrupt members . this first conclusion , i say , i infallibly gather from the independents doctrine . the second is this , that whatsoever congregations and assemblies they be , that have both distinction of officers and members , and church discipline , and all other outward performances , if the members of them bee not visible saints , they are not true formed churches after the new testament forme ; for all true formed churches after the new testament form , are such as consist of visible saints , without which they are but shadows of churches , and no true churches for substance ; but all the independent congregations are such as only glory in outward performances & consist not of visible saints . ergo. and this shall suffice to have spake to all that mr knollys i. s. & my brother had to reply against all my arguments , for the proof of my first proposition , viz. that there were many congregations and severall assemblies of beleevers in the church of ierusalem , in the which they injoyed all acts of worship , and all the saving and sealing ordinances amongst themselves , and that before the persecution , and under the persecution , and after the persecution . and now i come to what master hanserdo , i. s. and my brother burton have to answer to my second , third and fourth propositions insuing ; and after i have dispatched that worke , i will then in like manner reply to whatsoever either master knollys , i. s. or my brother burton have to say to all my arguments concerning the gathering of churches , and touching the liberty of conscience , or the toleration of all religions ; and because they are not so large in their answers to them , as they were to my fore-going reasons ; and to speake the truth , speake little to the purpose , but for the overthrowing of their owne opinion , and for the corroborating of mine , i shall be the briefer in them . but first , i will set downe my propositions , and shew how farre the jndependents assent unto them ; and i will then also faithfully relate their owne words , so far as they are for their purpose , or any way make against my arguments , or are in any respect advantagious to their cause . my second proposition now followeth , viz. that all these congregations and severall assemblies made but one church . and for proofe of this i shall not need to use many words , or any great dispute ; for the brethren themselves acknowledge , that all the beleevers in jerusalem were all members of that church , and they accord farther , that it was but one church . and it is manifest out of the holy scripture ; for it is said , they that were converted , were added to the church ; and therefore members of it , and that they continued in the churches communion , and in the apostles doctrine , and put their estates in the churches common treasury , and ●hose officers for the church ; and all this ( i say ) our brethren doe acknowledge , and take this fellowship of these members for a paterne of ordinary church-communion ; and therefore this my second assertion is without controversie , it being in expresse words set downe in the , , , , . chapters of the acts , and many places in the same storie , and assented to by the brethren . to this proposition , and the reasons of the same , master knollys in the eleventh page of his pamphlet thus replyes . to which j also ( saith hee ) consent ; but the brethren have not acknowledged , neither bath the doctor by scripture proved , that in this one church of jerusalem there were divers congregations and severall assemblies of beleevers ; and therein i must manifest my dissent from the doctors opinion , promising him , if he shall soundly prove it in expresse words of scripture ( which he hath undertaken ) i will acknowledge it . this is all master knollys hath to say to this proposition . i will first therefore reply to him , and in doing that , insert my brother burtons answer to it , with what i. s. hath to say , and answer to them all in order . now whereas master knollys affirmes , that the brethren have not acknowledged , nor the doctor by scripture proved that in this one church of jerusalem there were divers congregations and severall assemblies of beleevers ; in all hee saith , i am most assured all that shall without prejudice reade my fore-going arguments , and seriously weigh and consider what my brother burton , master knollys , and i. s. have written , will conclude , that master hanserdo is a man of very shallow capacity , and of as little honesty , and no way to be credited in what either hee saith or writeth . neither ought master knollys in this controversie ( especially when the debate is yet sub iudice ) to bee both party , witnesse , iury and iudge , in his owne cause , as all wise men will gather : and therefore i leave it to the judgement of the learned , whether or no i have not by scripture sufficiently proved , there were many congregations , and severall assemblies of beleevers in that one church ; and whether i have not by expresse words of scripture , and from my brother burtons and master knollys his owne words abundantly evinced it ; all this , i say , i leave to the judgement of all impartiall and understanding christians , who i am confident will grant that i have sufficiently proved there were many congregations of beleevers in the church of jerusalem ; and therefore i challenge master knollys his promise , and expect that hee should acknowledge his error ; and so relinquish his fond opinion of independency , which if he doe not , hee cannot be an honest man , and a true saint , as not keeping his word ; for david describing a true saint , psal . . verse . saith of such an one , that hee sweareth to his owne hurt , and changeth not . now if hee bee in the number of those saints , and will keepe his promise , hee will abandon his tenent of the congregationall way . but because master knollys so peremptorily asserts , that the brethren have not acknowledged that there were many congregations and severall assemblies of beleevers in the church at ierusalem ; i shall desirehim and all those of his fellowship to hear my brother burton who esteems of himselfe as none of the weakest brethren , but accounteth himselfe a champion , and therefore cometh out to dare all the world of presbyterians ; and yet hee in the name of all that fraternity acknowledgeth , that there were many assemblies of beleevers and saints in the church of jerusalem , and this his book is allowed of and highly approved of by many of them : and if i have not been mis-informed , it was licensed by their batcheler of the black-art of il-dependency that shotten hering in divinity , who alloweth of all their other pamphlets and sets his imprimatur to them ; so that what he licenseth is approved of by them all . now i desire mr knollys and i. s. and all those of his society to listen unto their great rabbi , old harry , my courteous and learned brother , whose words are these in the ninth page of his answer . the first formed church ( saith he ) we finde is in the second of the acts , which though consisting of five thousand , yet it was one entire particular church and not churches ; and they continued dayly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place together ( v ▪ . ) and in the temple ( ver . . . ) growing from an hundred and twenty ( acts . . ) to three thousand more ( chap. . . ) and then in all five thousand ( ch . . . ) and all these but one church which assembled together to hear the word in the temple , and though they wanted a convenient place so spacious as wherein to break bread or to receive the lords supper all together , so as they were constrained to sever themselves into diverse companies in severall private houses to communicate , yet this severing was not a dividing of this church into so many distinct formall churches or church bodies , being but so many branches of one and the same particular church , &c. these are my brother burtons words in the name of all his brethren , and therefore they may abundantly satisfie mr knollys and all men that the brethren have acknowledged there were many congregations of beleevers in the church of jerusalem . but for the farther confirmation of this truth , that the brethren have acknowledged there were severall assemblies of beleevers in the church of ierusalem , i will unto the testimony of my brother burton add the testimony likewise of another faithfull brother against whom i presume mr knollys can have no just exception ; so that this truth being confirmed by the mouth of two approved and seraphicall witnesses , the brethren can never doubt of it any more : and this witnesse is one saint hanserdo one of saint georges for england his chaplaines , a man worthy of esteeme who usually preacheth on horseback to the country courtiers all the the truth ( as he said ) of the gospel ; and therefore i know mr knollys will give great heed to saint hanserdo's testimony concerning this matter , and he touching this point in the tenth page of his learned book saith that the apostles and all the beleevers in the church of ierusalem met together with one accord in one place , to wit , the temple , and in solomons porch , and brake bread from house to house domatim , and thus they did quotidie day by day &c. from the which two testimonies the one of my brother burton the other of saint hanserdo , all intelligible men may easily gather , that there is very little credit at any time to be given to what mr knollys or those of his party shall affirme either concerning the judgment of their brethren or what they shall relate concerning other men : for he in the name of them all asserteth these two things . the first touching themselves : viz. that the brethren ( meaning all the illdependents ) have not acknowledged that there were many congregations in that one church at ierusalem . the second concerning my selfe , of whom he saith , that the doctor hath not by scripture proved that there were severall assemblies of beleevers in that one church . now for the latter of his assertions , i have not only from scripture proved it , but from my brother burton and master hanserdos their owne concessions made it good : viz. that there were many congregations of beleevers in the church of ierusalem : and therefore i do to all the world accuse master knollys of calumny and dishonesty . and for the first of his assertions : viz. that the brethren have not acknowledged it , for the conviction of him of an apparent untruth in this , my brother burton and saint hanserdoes testimonies do it for me ; for in their above mentioned words , and that in the name of all the independents , and that in books approved of by many of that way , in those i say my brother burton conceptis verbis saith , that though it was but one entire church , yet for want of a convenient place so spacious as where to break bread , they were constrained to sever themselves into divers companies in several private houses to communicate . and saint hanserdos his testimony is as full as my brother burtons , for he saith the apostles and beleevers met day by day in the temple and in solomons porch and brake bread from house to house , that is they did communicate from house to house or in every house ; so that saint hanserdos witnesse to prove many assemblies is most evident . so that both these brethren in the name of all their fraternity acknowledge , there were may congregations of beleevers in the church of ierusalem , and that in severall private houses , and my brother burton saith moreover , that they were so many branches of one and the same particular church . now i refer my selfe to all the world , whether there be any regard at any time to be given either to master knollys or any of his faction , when he and they at pleasure dare publish such notorious untruths as these , for he in the name of all the independents affirmeth , that the brethren have not acknowledged that there were many congregations of beleevers in the church of ierusalem , when my brother burton notwithstanding and saint hanserdo have in expresse words , and that in the name of all their fraternity asserted , that when there were but five thousand yea but three thousand beleevers , for the largnesse of the church at that time and for want of so spacious a room as could contain them all to injoy all acts of worship , they were then forced to sever themselves into divers companies and that in several private houses and to break bread from house to house . so that for mr knollys and those of his way they are not to be regarded : for all they of that fraternity are generally so given to tell untruths , that for my part , i never believe them ; neither when they say true , nor when they ly ; for they wil ly by the day & by the night . but out of my brother burtons and hanserdoes words and that in the name of all their brethren , i desire the reader to observe what they both grant . and first to consider my brother burtons expressions , for he in them accordeth to these three things : viz. first , that the church of ierusalem was but one particular church . secondly , he acknowledgeth that there were divers companies of beleevers and that in severall private houses in that church , which did dayly communicate in gods ordinances severally . thirdly , he asserteth that all those companies in those severall private houses were but so many branches in that one and the same particular church . now in the second place i shall desire all men duly to weigh saint hanserdoes words in his reply to my second proposition , and there he aaknowledgeth that the church of ierusalem was but one church , notwithstanding in the same page he granteth that that church consisted of diverse congregations ; for he acknowledgeth , that they had a congregation in the temple , that is one place ; and he grants also , they had an assembly in solomons porch , that is another place , and he acknowledgeth moreover , that they brake bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim ; and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie day by day : here hanserdo assigneth innumerable places more then the temple and solomons porch wherein the beleevers at ierusalem communicated and partaked in all acts of worship , and that every day , and those places were as he assignes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house or in every house , for so it is translated by all interpreters and confessed by mr knollys ; so that when saint hanserdo hath acknowledged that the beleevers in ierusalem were in such multitudes that besides the temple and solomons porch , wherein they met every day to heare the word , they brake bread and heard the word dayly also from house to house and in every house , then he in this doth accord with my brother burton , that there were divers congregations and severall assemblies of beleevers in the church at ierusalem , which master knollys neverthelesse denyeth , affirming , that the brethren have not acknowledged it , nor the doctor by scripture proved it , when saint hanserdo neverthelesse vna fidelia duos parietes , hath done both . for first , he acknowledgeth there were many congregations there . secondly , he proveth it by scripture as out of the first chapters of the acts : so that master knollys i hope will not hereafter say that the brethren have not acknowledged that there were many congregations in ierusalem . but i do verily beleeve that master knollys and all the brethren of the congregationall way , when they shall duly and maturely consider what my brother burton and saint hanserdo have acknowledged , will give them little thanks for their paines ; for their doctrine is not onely contrary to all the independents principles , but totally subverteth and overthroweth the tenent of the congregationall way : for all the independent ministers through the world preach up and publish in all their pamphlets , that in all the primitive churches there were no more beleevers in any one of them , no not in the very church of ierusalem it selfe , then could all meet together at one time and in one place to communicate in all acts of worship : and this doctrine they have broached to all people wheresoever they come , perswading them that this is gods way , and the gospell way , and the right way of gathering churches , and therefore they call it the congregationall way , affirming , that all the apostolicall churches we read of in the holy scriptures , each of them in their severall cityes and precincts consisted but of as many as did all meet in one congregation , and this they call gods ordinance . and many of the brethren both assembled and not assembled , have been heard say and promise , that if it could evidently be made appear unto them , that there were many congregations and diverse assemblies of beleevers either in the church at ierusalem or in any other of the apostolicall churches , that then they would relinquish their opinion of independency , and acknowledge that the congregationall way had not any warrant and footing in gods word , and that the opinion of the presbyterians concerning the combining of many congregations under one presbytery and their dependency upon it , and their making of a subordination of many assemblies under one aristocracy to be governed by the common councell and joynt consent of many elders , was gods ordinance . this i say , all the independents that i have ever talked with or or by relation heard of , have promised and by protestation engaged themselves , that if it could be made appear unto them by the word of god , that there were many congregations of beleevers either in ierusalem or in any of the primtive churches that then the controversy amongst the brethren would be at an end . now although i have in the foregoing treatise sufficiently evinced and made it evident , that there were many congregations of beleevers in the church of ierusalem , and that they were all dependent upon that one presbytery ; yet because it is the chief point of controversie between us , and the which being sufficiently cleared , is that , that will put an end to the whole debate ; and because also mr knollys hath so peremptorily affirmed , that the brethren have not acknowledged that there were divers assemblies of beleevers there , for his farther satisfaction and for the satisfaction of all those of his party , and for the satisfaction of all men , and that at last the brethren may be the more fully convinced of the error of their wayes , and that the simple people also may be undeceived , i shall desire them all seriously to weigh and consider what both my brother burton and saint hanserdo are forced to confesse ( though i must needs say thus much of them both , that they withhold much of the truth in unrighteousnesse , as i shall by and by make appear ) but this ( i say ) i desire all men advisedly to weigh , what they are both constrained to acknowledge . first therefore i will again set down my brother burtons words , and in the second place i will repeat saint hanserdoes expressions : for my brother burton his words are these , they were ( saith he ) constrained to sever themselves into diverse companies , in severall private houses to communicate ; and which is more , he granteth , that those severall companies were but so many branches of that one and the same particular church , &c. thus he . master hanserdoes words are these , all the beleevers ( saith he ) in the church of ierusalem , met together with one accord in one place ; to wit , the temple , and in solomons porch , and brake bread from house to house , and that day by day : these are saint hanserdoes own words . now i shall desire all judicious christians duly to consider both their expressions ; for all men know , that branches either of a vine or tree , as we see it in the fifteenth of s. iohn , and in the eleventh of the romans , they are all dependent upon the vine and root , as drawing life and sap from them ; for being severed and cut off they do forthwith dye and wither . now then , if according to my brother burtons opinion and learning , and if his similie be good , that there is the same relation between the severall companies in those severall private houses and the whole particular church in jerusalem , that is between either the branches of the vine or tree , which ever depend upon their stock or root for sap and life , and for the compleating of them : then i say , by my brother burtons own concession , there were not onely many congregations of beleevers in that church , but they all of them were dependent of that one particular presbyterian church , and were all subordinate unto it , and were to be regulated and governed communi consilio presbyterorum . and the same may be concluded out of the words of saint hanserdo . and whether this be not true or no , i refer it to the judgement of all such christians , as have not either morgaged their reason ; and put it out of their own possession , or absolutely sold the fee simple of their understanding ; and to all such i say , as have not been prodigall in eyther of these kindes , or have not forfeited all their wit and knowledge , and so are to be begged for punies and fools , i refer my selfe as most assured they will all say and affirme , that my brother burton with one stroke of this his phocions hatchet hath cut in two the long thred of all the alribiadian fluent , and luxuriant rhetorications ( to usurpe his own words ) of all his brethren of the congregationall way , by which they bound and tyed up their ill-shrouded ill-dependency , and by this hath given a fatall stroak to that their hydra , and indeed utterly overthrown their whole congregationall fabrick , and the same they will conclude concerning saint hanserdo . yea , i dare in this controversie between us , make my brother burtons and mr knollys their greatest friends , and my greatest enemies arbiters and judges , especially if they be not so wedded to their own resolves and opinions , that be they never so adulterated , they are yet resolved never to give them a bill of divorce ; except i say , they be men desperately besotted and doting upon their filthy and deformed novelties : were they i say , much their friends , and very much my enemies , i dare leave the deciding of this businesse and difference between us unto their judgement and determination . and i shall rest most assured , and be ever confident if my brother burtons and hanserdoes words be true , and to be credited , and if they both stand to what they have said , to wit , that there were many companies of beleevers in the church of ierusalem , and that in severall houses , where they did communicate , and that all these congregations were but so many branches of that one particular church , which brake bread from house to house or in every house , ( as they both affirme ) that they will all accord , judge , and conclude , that they both of them have overthrown the doctrine of independency and that of the congregationall way , and delucidately proved , that the church of ierusalem was dependent , and presbyterianly and classically governed . and withall , by that i have now said , i hope that mr knollys himselfe will in time be convinced of his errour , and will not hereafter so boldly affirme , that the brethren have not acknowledged it ; especially when he shall deliberately read what my brother burton and saint hanserdo that faithfull brother and witnesse hath written . but as i accused my brother burton and mr knollys before of jugling and of indirect dealing in this so serious and weighty a matter : so here i will make it good ; for , first , they make all the beleevers of ierusalem , till the receiving of the gifts of the holy ghost ( which we read of act. . ver . . ) to amount to no more then an hundred and twenty names , and so would perswade the poor ignorant people , that there were no more beleevers then in ierusalem , which i affirm is a great wickednesse in them both , so to betray the truth and to give the spirit of god the lye , when it is manifest out of all the evangelists , that there were infinite multitudes of beleevers then in ierusalem all inhabitants there ; and when in expresse words , in the second of the acts it is said , that there were devout men and true worshippers from out of all the nations under heaven , at that time in that city . secondly , whereas it is related in the second chapter , that there were three thousand souls at the first miracle and sermon of peter converted , besides many others that the lord added dayly to the church , ver . . and whereas it is recorded in the fourth chap. that there were five thousand men more converted by another miracle and sermon : and whereas it is storied in the chap. upon the miraculous and fearfull death of ananias and saphira his wife , and through the other signs and wonders the apostles wrought , that beleevers were more added unto the lord multitudes both of men & womē , v. . mark i pray the expression , it is said , there were multitudes ; now multitudes among the romans and in all nations is ever taken for turba or agmen , a great company , that is , for a great assembly or congregation ; and here the word of god affirmes in the plurall number , that by that miracle and by those other wonders of the apostles , multitudes both of men and women were added to the lord , that is to say , many more great congregations and assemblies of beleevers then were before were added to that church in ierusalem , all this i say is evident out of those words . and whereas it is farther related in the sixt chapter ver . . that the word of god increased and the number of the disciples multiplyed in ierusalem greatly , and a great company of the priests were obedient to the faith . and whereas in divers other places of the acts it is witnessed that there was increase upon increase of beleevers in that church : and whereas in the . of the acts it is recorded that there were many ten thousand beleevers there & all inhabitants ; my brother burton and mr knollys in their enumeration of the beleevers in ierusalem at first and last make them but five thousand in all . my brother burtons words are these : growing ( saith he ) from an hundred and twenty ( acts . . ) to three thousand more ( chap. . ver . . ) and then in all five thousand ( chap. . ver . . ) and all these but one church . master knollys his words are these , page , those places in matthew and mark and luke ( saith he ) tell us of very many who were baptized by john and by christs disciples ; but do not declare how many of these baptized persons were of the church of ierusalem ; and for ought i know ( saith he ) or the doctor either , many of those baptized persons might be in the other churches of iudaea , yea the most of them and but few in ierusalem , it may be no more but those hundred and twenty mentioned acts . , , . to whom were added about three thousand soules . and in the ninth page he saith the text well considered onely holds forth , that the number of men was made up five thousand . thus he . so that in the reckoning of my brother burton and master knollys , the whole number of beleevers in ierusalem at first and last was but five thousand in all . now i refer my selfe unto the judicious and godly reader whether these men have not made false musters or no to use some of i. s. his language , and whether or no my brother burton and master knollys have not with-held the truth from the people in unrighteousnesse , rom. . and whether they have not done most sacrilegiously , unjustly and wickedly in thus robbing the church at ierusalem of so many thousand members ? for first they subduct and cut off all those that were baptized by iohn the baptist and christs disciples , and all those devout men , and true worshippers in ierusalem spake of in the second chapter , and take no notice of them . secondly , whereas it is related in the second chapter , verse . that besides those three thousand soules that were converted by peters sermon , that the lord added daily unto the church such as should be saved , they subduct and cut off those likewise , and make no mention of them . and whereas in the fourth chapter the number of those that were converted by the second miracle , and sermon , is related to be about five thousand men , they cut off three thousand of these also ; and whereas in the fifth chapter it is said , that beleevers were more added to the lord , multitudes both of men and women , that is to say many more great assemblies and congregations then were before , all those in like manner they subduct and pare off : and whereas in the sixth chapter it is related , that the word of god increased , and the number of the disciples multiplyed in jerusalem greatly , and a great company of the priests were obedient to the faith , all those likewise they defalcate with all the other increases of multitudes the scripture speaks of , with the many ten thousands recorded in the . chapter , neither doe they make any mention of them , or take any notice of them , but casting up the whole summe , they bring in the totall reckoning and number of all the beleevers in the church of ierusalem at first and last to be but five thousand in all ; and all this they have done out of their perverse wilfull and obstinate wickednesse , to the end they may deceive the ignorant and simple people , ( which is a most horrid sinne and wickednesse in them thus to juggle ) who they could not delude , if they were indeed truly informed , and did not they and their complices with-hold the truth from them in unrighteousnesse ; for were the people truly informed , that in the church of jerusalem there were many ten thousands ; al intelligible , yea , but ordinary understanding men and women , yea very children would conclude , that they could not then all possibly meet in one congregation or a few to partake in all acts of worship , and therefore of necessity they must be distributed into divers congregations and assemblies , all which notwithstanding made still but one church , and therefore they would gather that they must necessarily be combined under one presbyterie , and be dependent upon it . this i affirme every rationall creature would from grounded reason be able to gather , if they were rightly instructed ; whether therefore it be not the highest point of dishonesty , both in my brother burton , master knollys , and all those teachers of the congregationall way , thus to abuse the people , and whether this be not in them all to with-hold the truth in unrighteousnesse , i leave it to the judgement of all the truly godly , and such as make conscience of their wayes and dealings . and now i come to what i. s. that groll hath to say to my second proposition ; for hee must be answered also , or else he will exceedingly triumph . in the . page of his flagelli hee hath these words by way of answer . i am not ( saith hee ) satisfied by any thing that hath beene alleaged by the doctor , that the church of jerusalem consisted of many congregations and assemblies , and that upon the scruples before instanced . thus i. s. expresseth his non-satisfaction in that place ; and in the tenth page for farther answer , hee thus declareth himself . first ( saith he ) you say the brethren themselves acknowledge , that all the beleevers in ierusalem were all members of that church . if you meane that church spake of acts the . . j deny , and say it is a grosse presumption , and begging of the question , to say that wee acknowledge all the beleevers in ierusalem , to be members of that one ministring church , especially if you reckon all iohns disciples and converts to those beleevers : for as there was a good space of time after there were multitudes of beleevers , ere there was such a church ; so for any thing hath yet beene brought to the contrary , it is probable ▪ enough , that the true beleevers , which were not so many , after you have cut off iohns converts , i meane those that did sticke in iohns baptisme , which were multitudes and temporary beleevers , which ceased to walke with christ , which were not a few and strangers , which did afterwards disperse themselves into severall countries , those that did remaine at ierusalem , did gradually gr●w up unto church fellowship ; and it amounts to no lesse , then to the former begging and presumption , that which sollowes , viz. that this proposition is manifest out of the scripture , viz. that they that were converted , are said to be added to the church . for what ( saith i. s. ) if that be to be understood of the church catholick , and not a particular church ? it may not be denied that the word church , is often so used in the new testament , and it is suspicious that the three thousand converted at once , were not so soone instructed in church fellowship as converted , &c. thus worshipfull sir i. s. disputeth , whose words are a very farrago of errors and vanity , by which hee sufficiently declareth unto the world , that hee is in the number of those masters saint paul speaketh of , tim. chap. . verse . who desiring to be teachers of the law , understand neither what they say , nor whereof they affirme : and confident i am , that there was never a more arrogant , and a more presumptuoas sot that ever put pen to paper , then this i. s. and whose words are ▪ guilty of more ignorance , and fuller of the emptinesse of selfe conceitednesse , and more lyable to exception ; for hee is not only a stranger to the independent doctrine , and to the church of jerusalem hee speakes of ( as all the learned wil easily by his expressions perceive ) but hee is a meere novice in all divine learning , and al good literature , & a fellow very wretched & worthlesse , and such an one as deserves to be exploded out of the schools of the learned , and to be thrust out of the society of all orthodox and conscientious honest christians , and indeed if he were dealt with according to his merits , hee deserves to be spewed out of the seven new churches , of whom , before i come to my reply , i will take liberty to say yet a little more , and as of him , so of my brother burton , and master knollys , that as they are fratres in malo , so they are equally guilty of the same sacriledge & unrighteous dealing , foras i. s. so they also rob the church of ierusalem , of all those members that were converted by iohn the baptist , christ himselfe , and his blessed apostles and disciples before christs death , as is manifest from their words quoted before , and from i. s. his scruples hee speakes of , page . and . where hee unchurches and unchristians all those that were converted by iohns and christs ministry , hee also with them with-holds the truth from the people in unrighteousnes : and as if that had not been enough , in the words , i have now quoted out of the tenth page , besides his denying , that i have proved my first proposition , which indeed is a meere presumptiou and begging the question , to use his grollish expression , hee to all his iniquity adds transgression and sinne , which is the height of wickednesse accumulating error upon error , as will frequently appeare ; for here againe hee first cuts off all those that were baptized by the baptist from the beleevers in ierusalem whom hee deridingly cals iohns disciples and converts . secondly , hee affirmeth of them all that they stucke in iohns baptisme , and were but temporary beleevers , and ceased to walke with christ . thirdly , hee affirmeth that those that were baptized by iohn the baptist did afterwards disperse themselves into severall countries . and fourthly , hee asserteth , that those that did continue at ierusalem did gradually grow up into church fellowship . every one of the which assertions of sir i. s. howso ever they are presumptuously laid downe by him , as so many certaine and infallible truths , yet i attest , there is not the least warrant for any of them in the whole word of god ; no not so much as a shaddow of any authority to cover or colour them over ; yea , they are all as egregiously and notoriously erroneous as they are uncharitable ; for they are all contrary to the word of god , and to the law of love and kindnesse which thinkes no evill ; yea , they contradict the revealed will of god , as wee shall see in some particulars : for whereas hee arrogantly amongst other of his false assertions saith , that those that did remaine in ierusalem , did gradually grow up into church fellowship , as if they had not by saint iohns ministry been made perfect christians , i say this is contrary to the expresse words of our saviour , luke the . where hee giveth this testimony concerning all those that came out of ierusalem to iohns baptisme , all which were inhabitants and innumerable companies , for the scripture saith , matt. the . and marke the . that ierusalem went out to him , and they of ierusalem , that they justified god , and rejected not his counsell against themselves to their owne destruction , as the pharisees and lawyers did , but they embraced gods mercy to their salvation . so that by christs own testimony and witnesse , the pharisees and lawyers onely excepted , all the other were good and perfectly made christians , and in such a church fellowship as with which they grew up to a perfect stature , without any new church-fellowship : and therefore i. s. not onely saying , that they were temporary christians , and ceased to follow christ , but that those of them that remayned in ierusalem , did gradually grow up in church-fellowship afterwards , in all hee saith , i affirme , hee giveth the spirit of god the lye , who hath recorded the contrary , as that they were perfect good christians , as having not rejected the counsell of god to their owne perdition , but imbraced the promises to their salvation ; so that they were all by iohns ministry very well instructed in their duty in all respects . therefore both j. s. my brother burton and all the ill-dependents , are most abominably wicked thus with their scriblings to unsettle the minds of the people , ever pratling about a kind of church fellowship , of which they have neither precept nor president in all gods holy word , and which they themselves could never declare unto the world what it was , and ●et they are ever babling of this church-fellowship , & unchurchying all churches but their owne , because forsooth in their opinion , they are not cast into a church mold after the new testament forme , nor are not in church-fellowship ; whereupon they rashly proclame us all enemies of iesus christ and his kingdome ; and it is no wonder , that they thinke so contemptuously of all those that were baptized by the baptist , and that they judge so wickedly of us all ; for i. s. saith in the words above cited , which is another of his great errors , that it is suspicious , that the three thousand converted at once , were not so soone instructed in church-fellowship as converted . these are his expressions . from which i gather that sir i. s. and all his complices are a generation of men very censorious , and that they are creatures full of jealousies and causelesse suspicions , and therefore that they ought by all good men to be shunned and avoyded , as both dangerous and treacherous : for here wee see they suspect those very three thousand converted by peter , as not well instructed in church fellowship , notwithstanding in the very same chapter it is related , that they were all well taught their duties , both towards god , and one towards another ; truly if ever any people were wel instructed , they all were , in whom all the acts & fruits of faith are evident , for wheresoever it comes it purifies the hearts of al those to whom god hath given it , acts . as here it is manifest it did it in that the soules of all those converts being pursued by the guilt of their owne sinne in crucifying the lord of life , and being sensible of the wrath of god due unto them for this their sinne , their consciences also accusing them , and aggravating unto them the haynousnesse of it ; it made them all fly unto christ , and roule themselves upon him , and wholly rely on him for mercy and forgivenesse , and wrought love also in them all toward god and christ , and charity one towards another , the effects of which are set downe by the holy ghost , and fully recorded in the second chapter , verse , . who saith , that they continued stedfastly in the apostles doctrine and fellowship , and in the breaking of bread , and in prayers , and that all that beleeved were together and had all things common , and sold their possessions and goods and parted them to all men as every man had need , and that they continued daily with one accord in the temple , and that they brake bread from house to house , and did eate their meat with gladnesse and singlenesse of heart . thus the holy ghost describeth those three thousand converts unto us , as not onely skilfull in the theory of church-fellowship , but also exceedingly well verst in the practicall part of it ; whether therefore in this particular also ( in that j. s. saith ) it is suspicious , that the three thousand converted at once , were not so soone instructed in church fellowship , as converted when the scripture reporteth the contrary , it be not to give the spirit of god the lye , i leave it to the judgement of all the godly and impartiall r●aders ; who i am confident will give their verdict against i. s. for certainly there is no act of church fellowship , that was omitted by them , and although i love not such as will groundlessly be suspicious as i. s. is here and those of his fraternity ; yet i am confident the independnnts will never be induced to imitate the example of those three thousand , and i have very good reason to make mee continue in this beliefe for what i already know in their daily practises , and therefore they are rather to be suspected that they are not well instructed in church fellowship , they make notwithstanding so great a noys about ▪ therefore whether this be not a great temerity in these men , thus upon all occasions , not onely to censure their christian brethren that live harmelessely by them , but to suspect all those that were converted by the baptist and the apostles themselves before christs death ; yea , and to suspect even those three thousand also that were converted by peter , after christs ascension , and to adjudge both pastors and people to bee all ignorant , what church government and church fellowship was , i leave it likewise to the judgement of the prudent , & advised reader ? and yet this is the daily practise of al the ill ▪ dependents thus to speake of them all , as if they had not learned their lesson as well as the congregationall predicants and their disciples , and knew not how to cast them into a church mold after the new testament forme , and to instruct them concerning church fellowship , when not withstanding it is recorded of those ministers that they revealed the whole counsell of god , and whatsoever was needfull to be knowne or practised by all christians to the end of the world , acts the . and therefore could bee ignorant of nothing that tended to edification , and the building up of beleevers in their most holy faith . but yet notwithstanding i. s. and his brethren are still full of suspicions and yet never satisfied in any thing that can be produced out of the holy scripture to confute their erroneous novelties : for although i had sufficiently confirmed my first proposition and proved by both scripture and reasons , that all those that were baptized by john and christs disciples were good christians and true believers , and that there were many congregations of beleevers in the church at jerusalem , yet i. s. page . sayes , he is not satisfied by any thing that hath been alledged by me , that the church of ierusalem consisted of many congregations and assemblies , and that upon the scruples before instanced . and mr knollys in his . page affirmeth the same . so that it is certain these men are resolved never to be satisfied though things be never so evidently proved unto them . and it is no wonder that there is at this day such a brood of creatures in the world ; for there has ever been a generation of such men in all ages , that will never be satisfied . christ the great doctor of his church with all his blessed apostles and faithfull ministers could never satisfie the jewes , but they ever resisted his spirit acts . neither can the holy scriptures now satisfie all gainsayers but they will still be doubting , amongst the which sir i. s. and saint hanserdo with many of their fraternity may well be numbred . but for all such christians as whom the god of this world hath not blinded their eyes that they should not see the glorious light of the gospel of truth . i am confident they will be satisfied that i have sufficiently proved that there were many congregations and several assemblies of beleevers in the church of ierusalem , & from that satisfaction they will learn to abhor the errors of all the sectaries and straglers of our times , and to decline & shun their company and fellowship . and for all such as they are that will receive the good seed of the word into good and honest hearts , i desire ever to satisfie them , and not those that are resolved to be ever scepticall and ever learning , yet never attaining or coming to knowledge , or at least withhold the truth from others in unrighteousnesse : and for all such i shall not much study to give them satisfaction as being a company of unreasonable men from whom we ought daily to pray to be delivered , for all such the lord hath given over to strong delusions , that they should beleeve a lye , because they received not the love of the truth that they may be saved , thess . . notwithstanding i say i have very little hope ever to satisfie any such , and therefore may be thought to go about an impossible worke if i should indeavour it ; yet that all men may s●e my fairer dealing with i. s. because he saith , that he hath not been satisfied with any thing alledged by me , that the church of jerusalem consisted of many congregations and assemblies ; i will therefore adde a few reasons more or at least call some of the former briefly to his minde , which i am most assured , if there were no other in the whole book , would perswade any rationall man that there were many assemblies and congregations of beleevers in the church of jerusalem , which if they cannot yet satisfie him , i am confident they will satisfie and content others . and to the reasons i shall produce , i will also adde some testimonies of those of his own party for his farther satisfaction or conviction at least . all such as have read i. s. his learned works , know , that he hath not only cut of all those that were baptized by iohn and christs disciples before christs passion and ascension from the church of ierusalem , but razed them out of the kalender and roule of the saints , absolutely denying them so much as the very name of christians ; all this i say , those that have read his scruples , very well know : they know likewise that he granteth there were three thousand converted by the first miracle and sermon of saint peter , though he uncharitably saith , that it is suspicious that they were not so soon instructed in church fellowship as converted . so that here by his own confession we have a very ample congregation consisting of three thousand and six score persons . and in the same chapter it is related , that there were devout men true beleevers out of every nation under heaven all inhabitants and dwellers there , and that the lord added dayly to those , such as should be saved ; and these were without doubt great numbers they being indefinitely set down . and in the fourth chapter we finde a new addition of five thousand men more converted ; and withall i may tell i. s. that it is suspicious ( to use his own language ) that the three thousand first converts were all men likewise , for so many learned men conceive of those converts : but for the five thousand it is out of doubt : for the holy word of god saith in terminis that they were all men : and by the law of charity we are bound to beleeve that all those converts were as zealous for the publishing and spreading abroad of the truth of this their christian faith and doctrine , as any other people ever were ; and therefore that they did make known the wonderfull things of god and what he had done for them to all their acquaintance and neighbours , especially we are obliged to beleeve that they did teach and instruct their wives , children and servants and their whole families in the nurtrature and fear of the lord , and in the knowledge of the gospell . and it is also to be believed that the women and all sorts of people were then as docible and intelligible , and as ready to give attendance unto wholesome and sound words and to imbrace any truth of the gospell , as our giddy-headed people and women are now ready to imbrace and follow novelties : especially we may with all reason be induced to beleeve this that they would then be the sooner perswaded to receive the doctrine of the gospell , in regard it came ratified and confirmed unto them with such mighty signes and wonders ; for the iewes had often before desired signs and miracles , saying unto christ , what signe she west thou that we may beleeve in thee ? intimating that if he could shew unto them any sign that then they would beleeve in him , and so they said unto him when he was upon the crosse , if thou wouldest have us beleeve in thee ( said they ) come down from the crosse and save thy selfe , and then thou shalt perswade us that thou art indeed the sonne of god. now then when the lord by his apostles and disciples did dayly gratifie them with such signes and wonders as that the very high priests and rulers themselves were forced to confesse upon the cure of the criple , that no body could deny but it was a wonderfull miracle ; i say therefore , when the preaching of the gospell was concomitated upon all occasions with such mighty wonders , it cannot be doub●ed but that the ordinary people both men and women were easily perswaded to beleeve it , ( when the magistrates themselves were astonished to see those wonders ) and therefore yeelded the more credit unto their husbunds and masters instructions : yea we read of many women luke . ver . , . that mourned for christ when they carryed him to crucifying : and if we look also into the story of holy writ we shall finde that there were many women that followed him in his life time , & those honourable ones which ministred dayly unto him . now then if we beleeve , which we ought in charity to do , that there were but as many beleeving women converted as men ( as we may for ought any thing can be said to the contrary ) then we have already sixteen thousand beleevers in the church at ierusalem , according to the new stile of the church . neither did the church stand then at a stay : for in the fifth chapter upon the dreadfull death of ananias and saphira and by reason of some other miracles , beleevers , saith the text , were more added to the lord , multitudes both of men and women . now this word multitude as i shewed before , in all languages it ever signifies some great company , or some great assembly or concourse of people whether it be taken in a good sense or a bad , therefore saith the holy scripture follow not a multitude to do evil ; so that here many new great congregations of beleevers were added to the church , besides all those before specified ; and in the . chapter v. . it is recorded , that the word of god increased , and the number of the disciples multiplyed in ierusalem greatly , and a great company of the priests were obedient to the faith . in the which words there is these four things observable . the first , that the word of god increased , that is brought forth many children which were begotten to the faith by the preaching of it . secondly , in expresse words it is said , that the number of the disciples multiplyed in ierusalem , the place it selfe where being specified , that is to say they were increased and that in no small companies in that very church and city of jerusalem . thirdly , it is said , that they multiplyed greatly , both the words having a great emphasis in them , the number of disciples multiplyed , saith the scripture , and that greatly , to shew the miraculous and wonderful ▪ increase of them , as if the scripture should have said that the number could not be set down . fourthly , it is said also for the setting forth of the efficacy of the gospell , that a great company of the priests were obedient to the faith , not a few but a great company also of the priests , those inveterate enemies of jesus christ ; every one of these words hath weight in it , and being but a little pondered , will create belief from any ordinary understanding man that there were by this means and after their conversion infinites of people dayly added unto the church of ierusalem , not onely by the powerfull preaching and miracles of the apostles , but by the helpe and preaching of these priests also , of whom we ought to harbour this opinion , that now they were as diligent ( considering the great love of christ towards themselves ) to convert and bring men unto him , as ever they were before to disswade the people from following him ; this i conceive the law of charity binds all men to beleeve , that they being now converted would study to convert others . for we see that as soon as andrew had found christ john . he brought his brother simon to him . and after christ had called philip unto him , he finding nathaniel bringeth him also unto christ . and if we observe it , it is the nature of true grace that it is ever operative and fruitfull and will loose no opportunity of doing good and gaining friends unto it : so that all those that are really and truly converted , they will ever study and indeavour to convert others , yea they are bound unto it , according to that of christ , who when he related unto peter that the devill soughts to winnow him as wheat , and told him farther that he had prayed for him that his faith might not faile , added withall this lesson unto simon peter saying , when thou art converted , strengthen thy brethren . this duty lay not only upon simon peter , but it lies to this day upon all ministers and people ; and all those priests knew very well that this duty lay also upon them , and that by a speciall command from god long before given them , who had said that the priests lips should preserve knowledge , and that the people should seek the law , will and good pleasure of god from their mouth . now then if all christians and all the servants of the lord in all ages studied to teach their friends and families the knowledge and fear of the lord , as we see in abraham and jacob and joshua and all the patriarks , and they had a speciall command also to do it as we see deut. the sixt and deut. the eleventh , and when it was the practise of all people truly converted to do the same , as i said before , and we see it likewise in the woman of samaria how quickly she brought her neighbours and fellow citizens unto christ after shee was converted ; then i say we ought to think , yea we ought much more to beleeve that these priests being thus wonderfully converted spent their strength and might now to gain disciples unto christ and that by how much the more they had been his enemies and persecutors . and the people without all controversie would be the readier by far to give heed unto what they taught them because they knew that they were learned and in that they had a command from god himself , to seek the law of god from their mouths , who said , that the priests lips should preserve knowledge and wisdome . yea christ himselfe sent the lepers at any time when he had cured them to the preists , and the scriptures sufficiently declare , that the priests were in great esteem among all the people and that they did mightily prevaile with them , so that they could perswade them to do any thing they would have them . now when the people saw that their priests in great companies were converted , without doubt they still followed their pastors and waited upon their ministry ; and the law of love binds us to beleeve that abundance of the people also were dayly converted and added to the church by their ministry and preaching , and this ordinary reason and dayly experience will perswade every man to beleeve : for we see here amongst us what mischiefe a few whibling and unlearned fellows that were ministers , have done in seducing of the people after they revolted from the truth , upon whom they still depend , and what distractions among all sorts of men and women a few unstable and unconstant presbyters hourly make , when for base ends they fall from their principles and turne independent praedicants , and itinerany preachers ; we see i say that they have in a very short time with the leaven of their doctrine & with their sottish , wicked and groundlesse opinions sowred the whole lump of the sweet truth of the gospell , and seduced many thousands both of men and women ( if their gloriation be true . ) now if a few illiterate seducers in these our dayes have misled and perverted such multitudes with their novelties , and that without any miracles , without all controversie that great company of priests that were converted , preaching then unto all the people the truth of god and the glorious gospell of glad tydings , and not their own fantasies , and the people seeing it also dayly confirmed unto them with such stupendious miracles , they prevailed greatly to the converting of thousands : for the example of such men as the priests were , wrought very much upon the people ; yea we see how it has been in all ages when great and rich men whether magistrates , ministers or people , imbrace any new opinion , what way they go , the common people ordinarily follow whether it be truth or error , rather following example then precept , as we may see it , when moses was but gone up into the mount , and that aaron had built them a calf , they all began to dance about it ; and when jeroboam set up his calf●s ten tribes revolted with him , yea it is said , hee caused all israel to sinne : and we may observe it daily amongst us if these grolls seduce but any giddy-headed gentlewoman that is rich or but any inferior lady , and make them but turne independents , what a noise there is by & by through the kingdom of it , and how staggering other poor unstable women begin to be . but if any great noble man , or courtier , or parliament man , or some of our temporizing presbyterian ministers but turn independents , or is but rumor'd to favour that way , we see what revolt amongst unsetled and ungrounded people their examples make in many places . whereas the truely godly , & such as are well grounded , know that the stars shall fall from heaven , and that they usually chang themselvs into angels of light and seem to be the ministers of righteousnee , that they may the better seduce ; yet i say , such as fear god and are rightly instructed , are not moved , but they abhor the evill of their wayes , and cleave the faster to the truth , and are of such discerning spirits as they can well perceive , that it is for base ends and worldly respects that many have turned independents ; and it is well known and can be proved , that the independents have perswaded many if they would prosper in the world , that they should turn to their party , for that was ( as they said ) the thriving way . and it is taken notice of also , that very few but independents are either greatly countenanced or preferred , or at any time rewarded for any service they have done their country . now every generous spirit , especially a constant well grounded christian detests and abominates all such base dealings , and such base fellows as will be of any religion for earthly fading momentary and uncertain things , and therefore stand more stoutly to the truth and their ancient principles : yet such as have a mind speedily to get into the chayre of preferment , or to be in any office , or to grow rich , they turn independents ; and i am most confident , that whereas the independents brag , that many of the lords are independents , they notoriously belye them : but this i dare presume , that if sir i. s. can from his great and rich independent friends , procure a yearly and certain pention to be confirmed upon my lord tapps , that upon that condition he would turn independent , and so then they should be sure to have one lord of their party ; and then also sir i. s. might haply attain unto the honour to be my lord tapps his chaplain which he is very fit for , and might also reside in cambridge where he may so indoctrinate his plumbeous cerebrocities , as he may speedily be able to divisinate a snayle pye or a mushrome into two particles . but to be serious , if a few obscure presbyters here amongst us that were never really guilty either of learning or honesty , revolting once from the truth through covetousnesse and other base ends , have notwithstanding with their fayned holinesse , and under pretence of their long prayers devoured so many widowes houses , and seduced and deceived such multitudes of simple people as they have done , and that in a short time , what multitudes of people may all men thinke those learned rabbies , those priests with all the apostles daily converted in jerusalem , when their doctrine was so crowned with so many miracles ? if the holy scripture should never have delivered it unto the world that they converted innumerable companies , yet common reason would perswade every man that they must needs have converted many thousands by the ministry of them all ; but when the scripture relateth unto us , matt. . and marke the . and in many other places , that all ierusalem went out to the baptisme of john , and that they were baptized by him in iordan , and were made good christians ; and when it farther also recordeth , that there were three thousand converted at one sermon and miracle , and saith in the same chapter that the lord added daily unto the church such as should be saved , and when in the fourth chapter it relateth the conversion of five thousand men more , and in the fifth chapter saith , that more multitudes both of beleevers of men and women were added to the lord , and when in the sixth chapter it saith , that the word of god increased , and that the number of the disciples , multiplyed in ierusalem greatly , and a great company of the priests were obedient to the faith ; all these places witnesse unto the world that they came into the church in such great bodies as they could not now bee told ; for when they came in by by three thousand at a time , and five thousand they could speedily be reckoned ; but when the increase grew so great , they were forced then to set them downe as it were by whole sale , not in enumerate parcels , and spake of them as of numberlesse companies , saying multitudes of beleevers , both of men and women , that is to say , mighty congregations and great assemblies of both sexes , in such abundance came in , as they could not be told , and as if this had not beene enough the holy scripture speakes upon all occasions of the increase of the word , and sets downe in generall termes , that the number of the disciples multiplyed in ierusalem greatly , and a great company of the priests were also obedient to the faith , and as if this had not beene sufficient in many other places of the acts , there is mention made of the increase of beleevers , and in expresse words in the . of the acts it is said that there were many ten thousands of beleevers in the church of ierusalem ; now all men know , that all these could not possibly , no not a quarter of them meet in any one place or a few to communicate in all ordinances to edification ; neither was there any place or roome spacious enough to containe the very bodies of the tenth part of them , and if any place could have held the tenth part of them , yet then it had beene impossible that they could then have partaken in all acts of worship to edification ; for they could not have heard the voice of their ministers preaching unto them : for by daily experience wee see it , that in one of our churches here in london , which will not , nor cannot hold halfe ten thousand , that halfe of them ordinarily cannot well heare the voice of the minister , though hee have a strong paire of lungs ; yea , i heare men daily complaine that they could not understand the minister ▪ preaching they stood so farre off from him , when notwithstanding there were not three thousand then in the church ; yea , and i my self have been in lesse assemblies where all the people could not heare to edification : and therefore all reason will perswade any man , that is not resolved ever to resist the truth , that there must of necessity be many congregations of beleevers in ierusalem , where there were such infinite multitudes ; especially they are bound to beleeve it when the scripture in so many places , as i have quoted , saith there were many congregations and assemblies of beleevers in that church , which i have at this time briefly related , that if be possible i might at last satisfie sir i. s. and perswade him to beleeve the scripture , and be satisfied with it , if hee will not beleeve mee , or be satisfied with any thing i can say to convince him of his error . but if all i have hitherto writ will not satisfie his tender conscience , and take his scruples out of his mind , i shall now before i conclude this point for a corallary , desire him to heare what my brother burton , saint hanserdo , two faithfull brethren of his society , have writ concerning this busines . it may be i. s. upon the testimony of two such approved witnesses , and great masters of the assembly of the congregationall way , will be perswaded that there were many congregations of beleevers in the church of ierusalem , though he would not be satisfied with any thing i have delivered . i cannot but often make mention of my brother burton , and saint hanserdo , because all the ill-dependents judge them to bee very honest men , and suppose that they will speake the truth , and i beleeve also that sir i. s. hath a very venerable opinion of them both for their singular wisdome and erudition ; i intreat i. s. therefore in the first place to heare my brother burton sapientum octavum ; it may be his words may satisfie his scrupulous and tender conscience , who in the ninth page of his wise booke sayes , that the beleevers in ierusalem , when there were but three thousand of them , and five thousand at most were constrained to sever themselves into divers companies in severall private hou es to communicate . saint hanserdoes words are these , page . & . the apostles and all the beleevers in ierusalem , met together in one place , to wit , the temple , and in solomons porch , and brake bread from house to house . thus they both declare their faith , and opinion cencerning the number and assemblies of beleevers in the church of ierusalem , and that in the infancy of it . now then when there were but about three thousand and six score soules at the first and five thousand in all at last , according to the computation of my brother burton , and saint hanserdo , they were then forced into many congregations and companies , as having no convenient place spacious enough as wherein to break bread : so that they were forced to heare the word in the temple , that is one place , and in solomons porch , that is another place , and to communicate in severall private houses , according to my brother burtons doctrin , and to break bread from house to house ; or house by house , and that dayly or day by day , according to saint hanserdoes learning , that is in innumerable places ; i say when by the testimony of these two seraphicall doctors it is evident that in the very infancy and childhood of that church there were many asse blies and congregations , and that in severall private houses or from house to house : how many congregations and assemblies of beleevers may we suppose were then in the church at ierusalem ▪ when many more great congregations and assemblies of beleevers , were dayly added to that church , and when the holy word of god in expresse termes , in the . chap. of the acts saith , there were many ten thousands of beleevers there ? without all controversie there must needs at that time be a mighty many of assemblies and congregations , and yet in the very infancy of it , and when there were but five thousand beleevers , as my brother burton and saint hanserdo do both witnesse , they then had divers assemblies and congregations and communicated in severall private houses , and brake bread from house to house , that is to say , in every house . and therefore i have now great hope , that not onely mr knollys will confesse the brethren have acknowledged that there were many congregations and assemblies of beleevers in the church of ierusalem , but that sir i. s. his scrupulous conscience also will be satisfied about this point , especially when it commeth ratified not onely by scripture , but by the testimony and witnesse also of my brother burton and saint hanserdo . but if sir i. s. shall still persevere in the error of his wayes , and shall be so far from beleeving that there were many congregations and assemblies of beleevers in the church of ierusalem , as he will yet swear , there were no more saints there , then could or did dayly all meet in one place or congregation , then i will conclude of him that he is a gentleman very fit to be made a knight of the post , whether i send him , to be whipped out of his grolleries . having for the gratifying mr knollys and sir i. s. and for the undeceiving of all cordiall and well affected christians , and such as desire to know the truth , been the more large in this controversie ; i shall now refer my selfe and all that i have said concerning my first and second propositions , to the judgement of every indifferent reader , whether i have not sufficiently proved , not onely that there were many congregations of beleevers in the church at jerusalem , but that it is likewise acknowledged by the brethren , that there were many assemblies of them there , if any credit may be given either to my brother burton or to saint hanserdo : and if they shall judge that i have sufficiently proved it , both from scripture and reason and from the testimony of two prime witnesses of the independent party , against whom there can be no just exception by any of the congregationall way , they being of their own fraternity , mr henry burton and saint hanserdo by name ; i shall again challenge mr knollys his promise , who hath ingaged himselfe , that if i could by the expresse word of scripture evince there were many congregations of beleevers in the church at jerusalem , that he would relinquish his grollish opinion of independency . now therefore when i have done it both by scripture and the two witnesses above specified , i say again i challenge his promise , and if he notwithstanding all i have writ , will not abandon this his error , i shall never esteem him to be either a man of faith or common honesty , and shall for ever hereafter proclaim both himself and all such teachers as he is fighters against god and his truth , and resisters of his holy spirit , and such as withhold the truth from the people in unrighteousnesse . and so i conclude this second proposition and come now to see what they have to say to the third . my third proposition is this , viz. that the apostles and presbyters , governed , ordered , and ruled this church , consisting of many congregations and assemblies , by a common councell and presbytery . this is my third proposition , which is evident out of many places of the acts , and sundry other places of holy writ , some of which with my arguments , i shall here relate in order as they were first set down in my book called independency not gods ordinance , the which mr knollys , i. s. and my brother burton indeavoured to answer unto . and after i have faithfully related the arguments i deduced from those severall scriptures , by which i then made good my third assertion , i shall also truely set down the answer of hanserdo knollys , and i. s. to all those arguments . the places therefore of scripture , with my arguments gathered from thence , are these following , acts . . and in those dayes there came prophets from ierusalem to antioch , and there stood up one of them named agabus , and signified by the spirit , that there should be great dearth through all the world , which came to passe in the dayes of claudius caesar ; then the disciples every man according to his ability , determined to send reliefe unto the brethren that dwelt in iudaea , which also they did and sent it to the presbyters by the hands of barnabas and saul . here in these last words we see that the presbyters , and none but the presbyters received the almes ; for it is said , they sent it to the presbyters by the hands of barnabas and saul , which sufficiently proveth , that the presbyters in all churches were the men in government , as who had the ordering and authority of appointing unto the deacons , how they should distribute those monyes , that they might be best improved and disposed of , which is an act of government , as all men ( that know what belongs unto government ) will acknowledge . now should it be granted that these presbyters here spoken of , were the presbyters of iudaea , which notwithstanding is not specified , but onely the distressed brethren in iudaea ; yet had it been in expresse words set down , that the almes had been sent to the presbytery of judaea , the presbytery of ierusalem must necessarily have been included in it , as being the metropolis of iudea ; and it was an ordinary thing for the churches that were abroad , and particularly that of antioch , to send to the apostles and presbyters of ierusalem , as we may see act. . ver . . and act. . and by all probability paul and barnabas brought these almes to the presbyters of ierusalem ; for he in the fifteenth chapter of his epistle to the romans , maketh mention of a contribution that was made in macedonia and achaia for the poor saints in jerusalem ; whether the apostle , saith he , was going to minister unto them , and desired the romans to pray for him , that he may be delivered from the unbeleeving jews , and that his service for jerusalem might be accepted of the saints , which by the learned interpreters is generally taken that paul speaketh of this time , and that they were then sent to ierusalem from antioch . but howsoever , it should be understood , that these almes were sent to the presbyters in iudea , yet these two conclusions necessarily result from it . the first , that this expression comprehends also the presbyters of ierusalem as being the chiefe city of iudea . the second , that the presbyters in all churches were the men to whom the government and ordering of businesses was committed , and in whose hands the power and authority lay of disposing of the very charity and bounty of the brethren to all the necessitated disciples within their jurisdictions , and who gave directions to the deacons how they should be distributed to the best emolument and benefit of the poor , and according to the intention of these benefactors , which , as it is an act of government , and that a principall one , so of necessity the presbyters must then meet together , that by their joynt and common consent and councell , all things may be rightly ordered . but in the chap. . v. . . . . the presbyters of ierusalem by name are expressed , and in chap. . and in act. . v. . . in these words , then they determined that paul and barnabas and certaine other of them should go up to ierusalem unto the apostles and presbyters , about this question , and they were received of the church , and of the apostles and presbyters , to whom they declared all things that god had done with them , and how that there rose up certain of the sect of the pharisees which beleeved , saying , that it was needfull to circumcise them , and to command them to keepe the law of moses , and the apostles and presbyters came together to consider of this matter , &c. ver . . then pleased it the apostles and presbyters with the whole church , &c. and chap. . v. . and as they went through the cities they delivered them the decrees to keepe , that were ordained of the apostles and presbyters which were at ierusalem , &c. and chap. . v. , . and when we were come to ierusalem , the brethren received us gladly , and the day following paul went in with us unto iames , and all the presbyters were present , and v. . as touching the gentiles which beleeve , we have written and concluded , say the presbyters , that they observe no such thing . out of all which places , before i forme my arguments to prove that the church of ierusalem , consisting of many congregations and assemblies , was governed by a presbytery , that is , by the joynt consent and common councel of the apostles and presbyters , which made but a grand presbytery : i shall desire all men to consider , that howsoever the apostles in the places above specified , are differenced by that title from the presbyters , yet in all acts of government performed by them in the church of jerusalem , they were for the substance of them ordinary acts , such as presbyters dayly performe , and therefore answerably the apostles themselves are in them to be considered as presbyters , that is , men governing in an ordinary way , as such as had received the keyes , which is the power of jurisdiction , and therefore were in their ordinary imployment ( though at other times in their severall ministries , and going from nation to nation to preach , as christs extraordinary ambassadours ; cor. . they used superlative authority , which god had invested them with and graciously bestowed upon them for the benefit of the church and the good of his people ) and i am induced so to beleeve , because the apostles in holy scripture are called presbyters , that is , the ordinary governours and magistrates of the church , though the more principall and primary ones , and therefore did act as presbyters in ordinary acts of church government , and for a pattern to all churches in like administration : neither may any suppose , for all this , that the apostles did fall lower in their power , in that they acted as presbyters ; for our brethren do acknowledge , that at ierusalem the apostles acted as presbyters of a particular congregation ; now then if they did not fall lower in their power by acting as presbyters in a particular congregation , what reason will dictate to any man , that they should fall lower in their power by acting as presbyters in a joynt presbytery ? the truth is , to govern and to rule the church was the ordinary imployment of the apostles , and therefore they are stiled presbyters , which is to say , the rulers , councellours , magistrates , and governours of the church ; neither , for all this , did their presbyterships exclude their apostleships , nor did their acting as presbyters , deprive them of their apostolique power , nor of that apostolique spirit which guided them , even in these things wherein they acted as presbyters ; for although under one notion we looke upon the apostles as extraordinary men , yet under another , as in all those affaires of publique concernment , and in matter of government , and for that end the assembling of themselves together , we do not consider them as apostles , for therein they did not act as apostles , with a transcendent and infallible authority , and in an extraordinary way , but as presbyters , and ordinary governours and councellours , and in such a way as makes their meetings and actions a patterne and president to succeeding ages , and of the presbyters congregating of themselves together for common acts of government , whether in a presbyterian or synodicall way . and as it is in civill affaires , and in the government of kingdomes and states , so it was then in the church of god ; in a kingdome some of the counsellors are of the more secret admission , and are generally called cabbinet counsellors , and are counted of as extraordinary men , and others of the generall & ordinary councel ; yet when all these sit in a common councell together , to consult about matters of state and publique concernment , they ●it then together as ordinary councellours , and every one of them has as much authority and liberty to debate things by reason and dispute in way of consultation , and to give his vote about any thing , as well as any of the most extraordinary councellors ; and this hath been the practise of all ages . we read that hushy when he was by absalon called into counsell , had his voice and gave his vote as well as achitophel the oracle of that time ; and as in the common-councels and parliaments of kingdomes , whatsoever honour , dignity , or extraordinary imployments any of them were taken up in before their session and meeting , or whatsoever dignity or titles of honour they have extraordinarily above others , and take their places accordingly before they come together into the parliament , yet they all sitting as judges and peeres in the kingdome , the meanest lord in the kingdome hath as much authority there as the greatest , and so in the house of commons : as they are judges , and chosen by the people for that purpose , have all of them , even the meanest , as much voice and authority in way of consultation as the greatest : and so likewise in the synod or assembly now of divines , the meanest presbyter hath as much voice and liberty in way of debate and voting , as the greatest prelate there . and even so it was in the church of jerusalem , when the apostles those extraordinary gifted men , and the ordinary presbyters met together in counsel , they all acted there as counsellors and ordinary presbyters ; and therefore in all those particular actions of the apostles , wee have mention of in their severall meetings , whether wee consider them by themselves alone , and not joyned with the presbyters , or in common councell with them , those actions , i say , were done and acted by men which were apostles , but not as they were apostles exclusively , so as they might not act them under another notion , neither will our brethren affirme it ; for if the apostles did preach , take the trust of the goods of the church , ordaine officers , as apostles exclusively and in an extraordinary way , and as by a priviledge peculiar to themselves , it would follow from thence , that none may doe any of those things but apostles , which the brethren will not assent unto : as for some instances . in that ordination of deacons in the sixth of the acts , the apostles there acted partly as apostles , and partly as presbyters ; for in constituting an office in the church , which was not before they acted their apostolicall authority : but in ordaining men to that office which the church had chosen , they did act as presbyters : and there is no doubt but the brethren will yeeld to this ; for if they will not grant that the apostles did herein act partly as apostles , & partly as presbyters , they must then accord , that they acted either onely as presbyters , or onely as apostles : if onely as presbyters , thence it will follow , that all presbyters have power , not onely to ordaine men , but to erect a new office in the church : if onely as apostles , then hence is no warrant for presbyters , so much as to ordaine men into any office , nor for so much as to meet together to consult about acts of government , either in a presbyterian or in a synodicall way : and by this meanes all church government would speedily be overthrowne . neither is it a difficult thing in our brethren , or any other man to distinguish betweene these two : for looke by what infallible rule they make some thing in the practise of the apostles , to bee not onely a patterne and president for imitation , but even a proofe of institution , yet decline other things practised by the same apostles as things not onely by institution , not commanded to us , but not permitted to bee imitated by us : by the same rule , they may infallibly distinguish betweene what they acted as apostles , and what they acted as presbyters , and as ordinary counsellors , iudges and governours ; and withall they may infer and conclude , that what they acted as presbyters , and by joynt and common consent , it was to give a patterne and president to all presbyters and synods in all succeeding ages ; and as the taking in of the consent of the church in the choice of deacons , act. . was to give a patterne for the sufferage and voice of the people in all churches to the end of the world , in chosing of their deacons ; so for another instance , as there were many congregations in the church of ierusalem , and divers , assemblies , and all these congregations made but one church , and the apostles and presbyters who were officers governed that joyntly and by a common councell , ( as our brethren acknowledge : ) here likewise they left a patterne and president to all ages , for severall congregations and assemblies in a citie , or vicinity , to unite into one church ; and for the officers and presbyters of these congregations to governe that church joyntly in a colledge and presbytery , and for a third instance , as the apostles and presbyters meet together in a synodicall way , and the apostles in that assembly acted not by an apostolicall and infallible spirit , no more then the presbyters did , ( as when they were writing of scripture ) but stating the question , and debating it from scripture in an ordinary way , as it is at large discussed in acts . ( which wee never reade they did when they writ the scripture , ) and having by disputing , arguing and searching the scripture , found what was the good and acceptable will of god ; thereupon they determined the question , saying , it seemed good to the holy ghost and us , as the assembly now of divines , or any other , for ought i know , upon like assurance of scripture warrant , may doe . in this action also , and their so doing , the apostles and presbyters left an example and president to all the presbyters in all succeeding ages , what they should doe upon the like occasions , for the deciding of controversies and differences of opinions in religion . viz. to congregate and meet together in some one place , to state the questions , and to debate from scripture , and to follow the written word , as their rule in all things ; and whatsoever they doe , to doe it by joynt consent , and the the common-councell of them all , or by the most voices ; but in all these their proceedings they must ever cleave to the rule of the word of god , or warrantable authority and evidence of reason deduced from thence , as then the apostles and presbyters did ; yea , the very name of the presbyters in jerusalem , signifieth the iudges , counsellors , magistrates and rulers of that church , who had the keyes committed unto them as well as the apostles : and by their place were more peculiarly overseers of that church , as they were tyed unto it , then the apostles ; as the presbyters of ephesus were in that church , and were assigned in their severall places to execute their office , and to looke to their particular charges in the government ; so that whether the apostles were present or absent , the presbyters had the government laid upon their shoulders ; and if the apostles themselves had taught contrary to this constitution , or an angel from heaven , gal. . i am confident the presbyters would not have obeyed them , nor have relinquished their authority , neither ought they , but would still have kept that rule , power and authority which god had put in their hands : so that for my owne particular , i looke upon the apostles in all these severall actions , and in all those acts of government , joyned and met together with the presbyters , as i looke upon counsellors and iudges in the great councell of both kingdoms , where all the iudges have equall power and authority in decisive voting , and doe verily beleeve , that the presbyters sitting at any time in councel with any one or more of the apostles , did act as authoritatively as the apostles themselves , and i am ever able to prove it and make it good against any man , that the presbyters might as well conclude , it seemed good to the holy ghost and to us , as well as the apostles : and may say , we have written and concluded , as well as the apostles : as any two or three of the parliament , whether of the lords or commons , may as well say , wee have made such an ordinance , as any twenty of them , or the whole councell , and that without disparagement or impeaching the dignity of any , when they joyned with them in that worke , and assented to it ; and in this very notion i looke upon the presbyters in ierusalem , joyned with the apostles , and consider them , as in my contemplations i looke upon the lords and commons now sitting in the great councell , as the grand civill presbytery of the kingdome , where all binding ordinances are to bee passed by the joynt consent and common-counsell of them all , and whose place and office it is to command and rule , and the peoples office and place to obey and yeeld subjection to whatsoever they command and injoyne , according to the will of god and for the common good and preservation of themselves and the whole kingdome ; and that whosoever should resist this their just authority , are guilty of contumacy and are high offenders and delinquents ; for god hath laid the government upon them , and left the duty of obedience to the subjects who may not without a publicke call intermeddle with matters of government . and so in the matters of church-government , i look upon the presbyters as gods peculiar servants , and as upon the stewards , councellours and magistrates and iudges in the church , as men set apart by god himselfe for this purpose to be the teachers and rulers of their flockes committed unto them in the lord ; to whom in the matters of their soules all people under their severall presbyteries , so farre as they command in the lord , and according to the written word , are to yeeld obedience , and much to reverence and honour them , and this according to gods command , for it is his ordinance . and they are not to be looked on and slighted as the fagge end of the clergy , as many black mouthes and prophane lips speake of them : for the presbyters , they have their authority as well grounded in the word of god , as kings and states have theirs ; and therefore as they are imployed in a more supreame orbe , and in matters of eternall concernment , so they should bee venerated as men watching over our soules ; and all contumelious speeches against them deserve severe punishment and ought not to be tolerated : and so much the more the presbyters of this kingdome in these our dayes , have deserved better from the church , the parliament and the whole ▪ kingdome , then any of their predecessors , not onely in their desiring a perfect and through reformation in both doctrine and discipline , but in that they have stood now so cordially to the common cause , and more for the liberty of the subject then any before them , and have cleaved most faithfully to the parliament , and have beene also a most singular meanes of keeping the people wheresoever they were suffered to preach , in obedience to that great conncell . in all these respects , i say , they deserve well , yea better , not onely from the church but from all the kingdome for the present , than any of their predecessours , and their memories ought to be famous to all posterity for this their good service . and that governement that god has given unto the presbyters , if the lords and commons shall now labour to establish it in the kingdome , and to settle it on them , they may not onely promise unto themselves a blessing from heaven , and peace unto the church and state , but also immortall praise from all succeeding ages . having taken leave to make this digression , i will now to my busines , and prove that the church of jerusalem consisting of many congregations and assemblies , were all governed by a common presbytery ; and that the apostles there acted as presbyters among the presbyters . they that in the holy scripture are called presbyters , and acted and ordered things in a joynt body and common-councell , with the presbyters , and exercised that ordinary power that was committed to them in the . of matthew , they acted ruled , and governed as presbyters ; but the apostles in governing the church of jerusalem consisting of many congregations and assemblies , acted and ordered things in a joynt body and common-councell with the presbytery of that church as presbyters , ergo , the chuch of ierusalem was presbyterially governed , and by a common-counsell of presbyters . the maior and minor of this syllogisme being proved , the conclusion will necessarily insue . and for proofe of the major the scripture is cleare , as tim. chap. . ver . . where paul writing unto timothy saith , neglect not the gift that is in thee , which was given thee to preach , with the laying on of the hands of the presbytery : in the which presbytery paul was one that laid his hands on him , and ordained him , as is evident in the second epistle to timothy , ch . the first , vers . , where putting timothy in mind of his duty , hee saith , stirre up the gift of god which is in thee , by the putting on of my hands : so that paul joyning in this publicke action of ordination , though an apostle , yet acted as a presbyter , and counts himselfe in the number of them , as any of the presbyters that now ordaine the ministers , may say as well as all of them together , to any new ordained minister , neglect not the gift of god which is in thee , by the putting on of my hands . as men ordinarily in a iury , may assume that unto themselves that all may doe , as being actors in common . so peter likewise in his first epistle , ch . . verse , ▪ cals himselfe a fellow-presbyter , and saint iohn in his second and third epistle stiles him so also , the presbyter unto the elect lady , &c. the presbyter unto the well beloved gajus , &c. so that his presbytership did not exclude his apostleship , nor the acting at any time of a presbyter , deprive him of his apostolicall power ; for at that very time hee cals himselfe a presbyter , hee wrore scripture by an apostolicall and infallible spirit , and yet continued still a presbyter . so that for the major , although i should say no more it is sufficiently proved ; yet for a further corroboration of it , it is not good to reject the consent of our brethren in this point ; for they acknowledge , that the apostles are called presbyters vertually , because , as they say , apostleship contained all offices in it ; yea , they further assert , the act of ministerial power to bee the same in the apostles and presbyters , the onely difference they seeme to insinuate , is , in the extent ; from which it may be inferred , that in all the affaires transacted by the apostles , properly concerning the church of ierusalem , they did act as presbyters , because in such acts there was no extent of their power to many , much lesse to all churches . but when they affirme , that the apostles power over many congregations , was founded upon their power over all churches , and so cannot be a patterne andpresident for the power of presbyters over many . for answer , first i say , that the brethren , in my opinion , take more upon them then beseemeth them , and usurpe a kind of unlimited authority to themselves , that they can make what pleaseth them exemplary only , and reject whatsoever agreeth not with their opinion and humour , though they were all the acts of all the apostles , and transacted by joynt consent , and common agreement and accord , and left in the church of christ , as well for a patterne and president for the presbyters and ministers to follow in al succeeding ages to the end of the world , as any of their other acts ; and so they pick and choose at pleasure , and in so doing ( under reformation be it spoke ) i say they assume unto themselves a greater authority then beseems them ; for they can make the apostles joynt governing of one congregation , ( for so they take it pro confesso , that the church of ierusalem was but one congregation , ) to bee a patterne of many ministers governing one congregation ; but whereas it is most evident , that the church of ierusalem consisted of many congregations , and were yet under but one presbytery , and was governed by the joynt consent of the apostles and presbyters , as under a grand common-presbytery ; this at pleasure they reject and make it no way exemplary and binding . but for a further answer i assert , that the apostles power and authority over many assemblies , as one church , to rule and governe them all as one church , joyntly and in common , was not grownded upon their power over all churches , but upon the union of those assemblies and congregations into one church , which union layeth a foundation for the power of presbyters ruling and governing many congregations ; and the apostles practice in governing many assemblies joyntly as one church , is the patterne and example of that government to all succeeding ages ; and this president of the apostles , the presbyters in all churches ought to set before their eyes in all reformation ; for what the apostles did in the publicke affaires of government , they did as presbyters , and for imitation . neither doe our brethren onely grant the act of ministeriall power to be the same in the apostles and presbyters , saving in the extent : but they acknowledge also , that they were called presbyters vertually as i said before ; and that the apostles acted in a joynt body and by common consent , and affirme that it was fit that they should so doe , and say withall , that the apostles wherever they came , left the presbyters and people to the exercise of that right which belonged to them , although they joyned with them : these are their formall expressions , out of which their concession my argument , yea , the whole syllogisme , is not onely confirmed and strengthened , but the truth doth more evidently shine forth ; for if the apostles left the presbyters and people to the exercise of that right which belonged unto them , in all churches , and the presbyters right be to rule as ecclesiasticall magistrates , as to whom the power of the keyes peculiarly belongeth by gods institution : and the right of the people in all churches , bee to obey , as they are every where commanded ; then it followeth necessarily , that it doth not belong unto the people to ordaine either deacons or presbyters , whatsoever they may doe in the choosing of them : nor to excommunicate or cast out any out of the church , or to make members whom they please , nor to rule and governe the church , which is the peculiar right of the presbyters , left unto them by christ and his apostles ; for none of all these things were ever left unto the people , neither is there any president of it in holy scripture ; so that while the brethren seeme to contend for the liberty of the people , they plainly overthrow it ; for they grant , that the apostles left the presbyters and people to the exercise of that right that belonged unto them in all churches ; the right therefore of the keyes of government and jurisdiction belongeth properly unto the presbyters in every church , who are the officers and magistrates appointed by god himselfe for that purpose , acts . ver . . and therefore when the apostles writ to the church of corinth , to excommunicate that incestuous person , although his epistle be not directed to the whole church , yet the presbyters in that church onely executed that act of government which of right belonged unto them , though the people also assented unto it , even as we see dayly , and experience teacheth us in all well ordered corporations , when the king or counsell writes unto any city or corporation , though their mandates be directed to the whole city or corporation , for the raising either of men or moneyes , or about any other imployment of publike concernment , the mayors , aldermen , and common councell , and the officers under them onely manage the businesse ; for that is their right and place ; and the people under them do yeeld obedience , and submit themselvesto what they order and command , and intermeddle not in that imployment , as knowing very well it is their right and place onely to obey . and even so it was in the church of corinth , the presbyters onely exercised the government , and ordered all according to the apostles injunction , and the people assented unto it , and submitted themselves to their order ; and the mistaking of that place and many more hath ▪ been the cause of so much confusion in the church at this time , when not onely the men in every assembly , but the very women in many of the new congregations , as members , challenge a power and right both in the electing of church officers , and of admitting of members , and of casting out and excommunicating , which before these our times was never heard of in the world , when as the right of jurisdiction and of the keyes , ( as i have often proved ) peculiarly belongeth unto the presbyters ; and that the people neither men nor women , ought to intermeddle with it ; for if they should , in short time it would overthrow all government in church and state , and bring confusion into the world . but i conceive the cause of so grosse a mistake of that place concerning the excommunicating of the incestuous person , arose from this , that they look upon the church of corinth and the other churches spoken of in the new testament , not as corporations , as they were indeed , but as on their now sucking independent new congregations and assemblies consisting of twenty or thirty members , such as many of those be , whereas those severall churches are to be considered under another notion , as consisting of many congregations , ( as that of the church of ierusalem ) united into one church or body in the severall corporations , and each of them governed by a common councell of presbyters , and by the joynt consent of their severall presbyteries , all these severall congregations making but one church , though never so much dayly increased , and keeping still the name and denomination of such a church , either from the place , city , country , or nation , or severall language , as the church of the jewes , the greeke church ; the latine church : or from the cities , as the church of ierusalem , of ephesus , rome , &c. all the which though they consisted of never so many congregations and assemblies , yet they ever kept the name of unity , & were accounted but one church , in their severall places and precincts , as at this day the church of geneva , though it consist of many congregations , is counted but one church , as it is : so that i say , the conceiving of the church of corinth , and those seven churches in asia , under the notion of one of their congregations , caused through this mistake , that great confusion that is now in the church , and was the originall cause of the opinion of independency , when notwithstanding it is manifest , that those very churches were not independent , but made their appeale to the apostles and presbyters at ierusalem upon all occasions , as that of antioch ; and it is said , that the apostles and presbyters came together to consider of that matter ; which meeting of the apostles and presbyters , for synodicall acts of government is no weake proofe of their meeting for presbyteriall acts of government , unlesse men will suppose , that they who were carefull to assist other churches , did neglect their owne churches committed to their peculiar charge , and took no course or care for the governing of them . yea act. . . it doth most certainly prove a presbyteriall government in ierusalem , out of the which place i thus argue ; where the apostles and presbyters did governe , and many congregations were by them ordered and governed , yet so , that all these congregations were one church , there was a presbyteriall government ; but in the church of ierusalem the apostles and presbyters did governe , and many congregations were by them governed , yet so that all these congregations were one church ; ergo , in the church of ierusalem there was a presbyterian government ; all which is sufficiently manifest out of the places above specified , and from all the former discourse . for in the . chapter it is asserted , that there were many ten thousands of beleevers in ierusalem , which could not all be contained in a few places , but must of necessity be distributed into many and severall congregations and assemblies , all which notwithstanding made but one church , as is evident , act. . verse . and many other places , the which congregations could not be one politique ministeriall church , except onely because they were united under one presbyteriall government , and therefore of necessity the church of jerusalem must be aristocratically and presbyterially governed , yea , the very mentioning so often of the preebyters meeting together , proves that they met together about acts of government , from which i thus argue . that scripture which proves a presbytery in jerusalem , or an association of presbyters in that church , proves that the presbyters of the church of ierusalem did meet together for acts of government , and did really governe that church . but , the places above quoted prove a presbytery in ierusalem , or an association of presbyters in that church ; ergo , they prove that they did meet together for acts of government , and did really governe that church , and that the church of ierusalem , consisting of many congregations , was presbyterially governed . for the major , the brethren cannot deny it ; for the very name of presbytery , signifieth a company or common-councell of rulers , governours , and magistrates ; now all men know , that governours in common cannot do their duty , but must of necessity neglect the work committed to them , if they do not meet together for acts of government . neither can they deny the minor , unlesse they will deny the scripture ; for that expresly declareth , that iames and the presbyters met together , and our brethren take their warrant from that place , for their presbyters meeting apart from the multitude to consult , and to prepare matters : yea , it is not onely set downe , that iames and the presbyters met together , which had it onely been for the entertainment of paul , it is an argument sufficient to convince any rationall man , that if the presbyters would meet together for a salutation , they did much more meet for acts of government : but i say it is not onely specified , that the presbyters met together , but what they did in consultation in that their meeting , and what they acted upon deliberation , and that was to advise paul , and to direct him what he should do , which councell of theirs was not lax , but restrictive and binding , verse . do therefore that which we say unto thee . by all which it is evident that they met about acts of government , when they gave an order and rule to paul himselfe , how he should behave himselfe at that time ; and we reade that paul followed their councell , and submitted himselfe to their order ; by all which it is most apparent , that the church of ierusalem was ordered and governed by the joynt consent and common councell of presbyters , though consisting of many congregations , and was presbyterially governed . but i further thus argue , where there were many assemblies in jerusalem , and many presbyters , and these assemblies were all one church , and these presbyters all of them presbyters of that one church , there of necessity there were many congregations under one presbytery , and that church was presbyterially governed ; but in the church of jerusalem there were many assemblies , and many presbyters , and those assemblies were all one church , and those presbyters all of them presbyters of that one church ; ergo , in the church of jerusalem there were many congregations under one presbytery , and that church was presbyterially governed . for the major , no man of sound reason or judgement will deny it . and for the first part of the minor , that there were many assemblies in that church , it hath sufficiently been proved in the foregoing discourse , and is evident out of the . chapter , where it is said there were many ten thousands . and for the other parts of it , that the church of ierusalem was but one church , and that all the presbyters there were presbyters of that one church , the brethren themselves do acknowledge it ; and they do also accord and grant that the church of ierusalem was governed by a presbytery , and that it was presbyterianly ruled ; but withall they conceive the church of ierusalem to consist of no more beleevers than might all meet together in one place and congregation ; so that the difference between us and the brethren is not whether the church of ierusalem was presbyterianly governed or no , for that they do acknowledge , and would have their churches governed after that manner ; but this is the debate between us and them , whether there were no more beleevers in the church of ierusalem then could all meet in one congregation , which is their opinion ; but whether or no it hath not by the foregoing discourse been sufficiently proved that there were more congregations and assemblies in the church of ierusalem , and a greater number of beleevers then could all meet in any one place or congregation , and that all these were under one presbytery : that i refer to the understanding reader to judge of . and this shall suffice to have spoken of the third conclusion or proposition . and now according to my promise i will faithfully set down wh●t master knollys and i. s. have to say to these my arguments . and in the first place i will begin with mr hanserdo who pag. . and . thus replyeth to my first argument . the words of this scripture acts . ver . . ( saith he ) which the doctor maketh use of to prove his assertion , are these , ver . . and sent it , viz. the reliefe to the elders by the hands of barnabas and saul : here in these last words saith the doctor , we see that the presbyters and none but the presbyters received the almes , which sufficiently proveth that the presbyters in all churches were the men in government . to the which argument of mine , master knollys page . replyeth as followeth . it is not denyed by the brethren ( saith he ) that the presbyters in all churches were the men in the government of the churches in which they are elders . but this i conceive ( by the doctors favour ) doth not prove it ; to wit , because the almes were sent unto the elders . much lesse doth that scripture prove that the apostles and presbyters governed and ruled the church in ierusalem by a common councell and presbytery . but in the . chap. ver . . . . . and and chap. . . and chap. . , . the presbyters of ierusalem by name ( saith the doctor ) are expressed . these are master knollys his own words with his reply and answer to my first argument by which i proved my third assertion , in the which i shall desire the reader to consider , what he denyeth and what he granteth . it is not denyed ( saith he ) by the brethren ( meaning the independents ) that the presbyters in all churches were the men in the government of the churches in which they are elders . take i pray his own expression . he acknowledgeth , that the government in all churches was committed to the presbyters , and that it lay only in their hands as to whom it was solely delegated , so that he granteth as much as i contended for by that argument , by which all judicious and understanding men may now perceive that mr knollys and the brethren do accord unto this truth ; viz. that the people have nothing to do with the government of the churches in which they are members ; so that i have as much assented unto by him and all the brethren as i desire , by the which ( if i am not mistaken ) he hath utterly excluded the people in all their seven new churches , and in all their new gathered assemblies of the congregational way , from any hand in the government of the churches : for ( saith he ) it is not denyed by the brethren that the presbyters in all churches were the men in the government of the churches in which they are elders . so that hereafter i hope the brethren will not be so inraged against me , if i beleeve as the seven new churches beleeve and as all the brethren of the congregationall way beleeve those confiding men : when master knollys saith , that it is not denyed by them that the government in all churches is laid upon the presbyters shoulders ; and therefore not upon the peoples . so that now there is little need of farther contesting between us about this businesse ; seeing he granteth , that the presbyters in all churches ought to have the government of them . but it will not be amisse a little to take notice of the contentiousnesse of the mans spirit who grants the thing , and yet wrangles about words , and that wretchedly and poorly ; and therefore i shall desire the reader to consider what he denyeth in my argument with the reason of it : viz. these two things . first , that this doth prove it , to wit , because the almes were sent unto the elders . secondly , that that scripture proveth that the apostles and presbyters governed and ruled the church in ierusalem by a common councell and presbytery : these two things master knollys affirmes will not insue from that portion of scripture upon which i grounded my argument . now before i come to reply to both these cavills of master hanserdo , i shall take this liberty to say unto him that as he is a meere novice in divinity and a foreiner to all good learning , so he is but a sucking polititian , not knowing either his primer in that art , or his catechisme in theology , or any thing in the government either of church or state , which is one of the grand errors and heresies of all his fraternity , who while they pretend to learning and would perswade the world they are excellent statesmen and grandees in government , they will in time prove themselves ( as they are indeed ) a company of grolls and ninnyes ; and i hope yet to see that day that they wil be as much exploded & bafled out of their fond whimsies , as ever the prelates were or any distempered sect in the world . but that all men may the better see the truth and discerne master knollys his errors and the groundlessenesse of his denyall of my argument , who saith , it doth not prove that the presbyters were the men in government , because the almes were sent unto the elders ; and that the apostles and presbyters governed and ruled that church by a common councell and presbytery , because the relief was sent unto the presbyters . i shall now upon this occasion speak something concerning politicks , and shew wherein the soveraign power and authority in all governments consists , and in whose hands it resides ; and what are the essentiall properties or rather parts of government in either of them : so that wheresoever they are exercised in any country or common wealth , those men only who are invested with them or to whom they are betrusted either immediately by god himself or by the election or choice of the people , the soveraign authority in those severall governments lies and is deposited in their hands that mannage them , and in no bodies else but such as are allowed of by their appointment or good liking and love . and if men will then seriously consider and weigh the government secular in all states and countries , and compare the ecclesiasticall with them ; which ( without any offence ) they may do , the truth will more gloriously shine forth , and the strength and force of my argument will be the more obvious to every intelligible creature . now all men know , that have either read or observed any thing in politicks , and the government of the world , that in whose hands soever the legislative power lyeth , so that they can either make or enact new lawes and statutes , or repeale or abrogate any old ones , and ratifie both with sanctions , and who have also the power of life and death , and the authority of punishing all prevaricators against their lawes , all men i say , know , that the soveraigne power and authority resides and lyes soly and only in those mens hands that exercise it : and this is the first essentiall part or property of soveraigne and supreame authority in any state , and that declares unto all men who are the men in government there . the second essentiall part of soveraigne power in any government , consists in this ▪ that they can erect and create new offices , and new officers within their jurisdictions , and set up new courts and iudges , and can conferre names , honours , and titles of dignity upon them severally , and invest them all with power and authority to execute their severall places , offices and iudicatures ; and this is the second essentiall property of supreme authority in any state , so that in whose hands soever this power resides , they onely are the rulers in that government , and no other persons . the third essentiall part of soveraigne power in any state , is this , to make warre and peace at pleasure , either forraigne or domesticall , upon any just occasions , and to have the managing of the militia , &c. so that those only , in whose hands this authority lyeth , they are reputed , and indeed are the supreme rulers in that state . the fourth essentiall property of superlative power and authority in any government or state is this , to have a court of ultimate resort , to the which all men may fly for reliefe , and to the which all appeales , by all persons from all parts , within their jurisdictions , and from all inferiour courts are made upon any unjustice done them there , or upon any pressures or grievances by any one in authority , and in whose power it is to end and determine all controversies and differences , or to redresse all abuses , and to relieve the oppressed , so that in whose hands soever this authority resides , they onely are said to exercise the soveraigne power , and to bee the sole governours and moderators in that state . the fifth and last pa●t of supreme authority in any state consists in this , that they have the power of pressing and stamping monies and coynes , and setting the valution upon them , or any other monies that are currant in their countries , or have the disposing of the treasurie of those states in which they live , and have the exchequer in their hands , and all the revenues of them , and to whom all the tributes , subsidies , assessements , customes , benevolences and collections of the people that are gathered for the common reliefe and preservation of the whole countrey or state are sent , and who have the disposing of them according to their wisedome , in those mens hands i say that this power ●esideth of disposing the treasury or revenues , they and they onely are the supreme magistrates and rulers in that state , as at this day it resides with all the former essentiall properties in the hands of king and parliament , that great councell of the kingdome ; by all which it sufficiently appeareth , that all soveraigne power resides in them onely , and is soly exercised and managed by them , so that if master knollys should say that it doth not prove that the government lyeth now in the hands of king and parliament that great court , because the contributions , collections , and excises from all parts of the kingdome are sent unto them , and are now at their disposing , i beleeve the great councell would teach him a little more wit , and all those his brethren that should joyne with him in this his argumentation a little better manners . now if wee will compare things together , wee shall find , that whatsoever can prove the soveraigne power in all secular governments to be in those mens hands which exercise it ; the same may be said concerning the ecclesiasticall government in the church at ierusalem , and of the apostles and presbyters of that church , who were the chiefe officers , and men in authority in it , that the government and soveraigne power in that church lay in their hands onely . so that it will then undeniably follow , that my argument will for ever stand good against master knolly's fond cavils for the proving of these two truths , viz. that the presbyters in the church at ierusalem , and in all other churches were the onely governours in those churches , and that from this reason , because the almes were sent unto them , and because they had the disposing of the treasury of the church : this i say , will in the first place necessarily follow . the second truth , that will result out of the words , is this , that the apostles and presbyters governed and ruled that church by a common-councell and presbyterie , both which master knollys vainely denyeth , will follow from my argument . but for the farther elucidation of this truth , and that it may the better appeare unto all men , i will briefly run over the essentiall properties , and parts of supreme and soveraigne power that were exercised in that church , and shew that they resided onely and solely in the apostles and presbyters hands , who were the governours of that church , and that the people had nothing to doe with them ; and for the first , to wit , the legislative power it was in the church of ierusalem , and committed onely into the hands of the apostles and presbytery of that church , as who had received the keyes , matth. . and matth. . for so saith the prophet , isaiah chapter the . verse . out of zion shall goe forth the law ; and the word of the lord from jerusalem ; and acts the . vers . . . it is said that christ , for the time that hee remained upon the earth after his resurrection , through the holy ghost gave commandements unto the apostles whom hee had chosen , speaking to them of the things pertaining to the kingdome of god , and commanded them that they should not depart from ierusalem , but waite for the promise of the father , which was that hee would send them the holy ghost the comforter which should teach them all things , and bring all things unto their remembrance whatsoever christ had said unto them , and that hee should abide with them for ever , iohn . verse . and leade them into all truth , and in the fifteenth chapter hee cals his apostles his friends , telling them that hee had made knowne unto them all things that hee had heard from his father , verse . and hee promised , that the holy ghost should bring all those things to their memories , and in the same chapter in the . verse christ saith , when the comforter is come , whom i will send unto you from the father , even the spirit of truth , which proceedeth from the father hee shall testifie of me . from all which places , and from the . of matth. verse , , . mark. the . verse , , , . and iohn the . verse , , . and many more that might be alleaged , it is apparently evident that the apostles and presbyters in the church of ierusalem were invested with a legislative power , so that whatsoever they preached or writ that wee find recorded in the holy word of god , they are all the statutes and lawes of the king of his church christ jesus , and by the which all christs subjects to the end of the world are to be regulated and governed . the apostles and presbyters in the church of ierusalem had power also to abrogate old lawes , and to enact and establish new ones , as wee may see act. . and act. . yea , they had power of life and death , of which wee have one example in ananias and saphira , act. . yea , they raysed the dead , cured the lame , and healed the sicke with their very shadowes , and all this power was given unto them for the ratifying of their authority , and to shew they were sent of god ; withall they had the power of erecting new offices and creating new officers , not onely in ierusalem , but in all the churches , as that office of deacons in the sixth of the acts , and the office of elders or presbyters in the . chapter , where it is said that paul and barnabas ordained them presbyters in every church , and therefore they appointed them first in the mother-church jerusalem , for out of zion , ( saith the prophet ) shall goe forth the law and the word of the lord from jerusalem ; yea , they gave those officers their names , and invested them all with power to execute their severall offices , as is manifest , acts the . and in the . of the same booke , and in the epistles of paul to timothy , and titus . they also had the power of making warre and peace with the nations , and all the inhabitants of the earth ; for they preached and published the glad tydings of peace to all such as received the gospel , and denounced warre and death with all manner of judgements to those that obeyed not the gospel of our lord iesus christ , thess . . verse . and to the apostles and presbyters in ierusalem likewise , as to their ultimate and extreme refuge , and reliefe and helpe , all appeales were made ( as we may see in the fifteenth of the acts , and in the . and in the . and in the . of the same booke ) as to the supreme tribunall upon earth in gods matters , in whose hands all the highest power and soveraigne authority for ecclesiasticall matters then resided , and whose place it was not only to hear the controversies and differences of greatest concernment in christs kingdome his church , but also to decide and determine them , and put a finall period unto them , the which example of theirs was left as a presi●ent of imitation to all succeeding ages for ministers to doe the like upon the like occasions , as in that controversie that arose among the christians at antioch through false teachers , by whom that heresie was broched , viz. that it was necessary to salvation that the ceremoniall law should be observed , and that beleevers could not be saved without it , by which great scandall was given to the weak lewes , who by this meanes were alienated from the beleeving gentiles , because they did neglect those ceremonies , whereupon there arose a great schisme and rent amongst the brethren to the disturbance of the church of god. now for the deciding and determining of this controversie , the christians of antioch appeale to the apostles and presbyters at ierusalem , as knowing that all power was given unto them both dogmaticall , diatacticall and criticall , yea , authoritative and commanding , who entring into a councell and synod , and there debating the busines , by reason , arguments and disputation , and finding by disquisition of the whole matter , what was the good will and pleasure of god , what hee had revealed concerning the gentiles , and the new covenant under the gospel , they determined the whole matter according to the written word of god , not pretending any new revelation or new light or any extraordinary or superlative assistance in the deciding that debate , but only exercised that ordinary soveraigne power in the church of god , which god had invested them with , and given unto them in his holy word the rule and square of all doctrines , and not onely unto them , but to all his faithfull ministers his servants to the end of the world ; and in the deciding of this controversie , they first shewed and put forth their dogmaticall power confuting and convincing the heresie , and vindicating the truth . secondly , they declared their diatacticall authority , making a practicall canon or law for avoyding of scandall , and abstaining from such things as gave occasion of it . thirdly , they exercised their criticall power and judiciary authority , verse . condemning and branding those teachers with that infamous and blacke marke of lyers , subverters of soules and troublers of the church . fourth . and lastly , they sufficiently manifested their imparative and authoritative power in sending those decrees unto the churches of the gentiles with doe this and live , v. . for so much the words imports , all which are acts of soveraigne power and authority in all governments whatsoever , as the learned know which when they resided in the apostles and presbyters of the church at ierusalem , and were exercised by them there ; it is sufficiently manifest that all the power of government likewise remained , and resided wholly and solely in the apostles and presbyters hands , and that they exercised it by joynt consent , and the common-councell of them all , for all acts of government ever run in the name of all the apostles , or in the name of the apostles and presbyters . lastly , they had the disposing of the treasury of that church in their hands , as all the presbyters of all the other churches had , for they brought the monies alwayes to the apostles , and laid them downe at their feet , as it appeareth , act. . and afterwards all the monies and almes were sent to the presbyters through all churches , as in whose hands the soveraigne authority lay , which they never gave out of their hands or relinquished , but upon all occasions gave directions to their severall deacons how to distribute them for the good of the church , and for the common emolument of the poore saints : for otherwise to what end should the almes and benevolences of the gentiles be sent unto the presbyters in the churches in iudaea , if they had not beene the men in authority in those churches , and to whom the government of them belonged , and who only and wholly had the disposing of them . now then when the contribution and releefe was sent unto the presbyters of the church in ierusalem as wel as the other churches ; it followeth that they and they only had the power and authority in that church which they ever exercised by the joynt consent and common councell and agreement of them all , for it was sent unto all the presbyters in every church , and therefore they were in common to dispose of them . now before this reliefe was sent thither , and long after that , as the story of the acts declareth , most of the apostles resided there , and all the apostles were presbyters ( as the independents themselves doe acknowledge ) and the same scripture that relateth that the almes and reliefe were sent speaking in the plurall number , saith , they were sent unto the presbyters , now they were all presbyters , and therefore they were sent unto them in common ; and if wee observe the dialect of holy , writ through the whole story of the acts , wee shall find for the most part , if there be any mention made of any act of government , that either all the apostles , or some more of them are ever made mention of to be the chiefe moderators and prime agents in the busines , which was never carried by any one of them , or by the multitude or people ; and it it is credibly beleeved that most of the apostles resided in ierusalem or in judaea till after the councell and synod at ierusalem , act. . and for the apostle saint iames , it is the opinion of most of the ecclesiasticall writers , that hee continued president of the presbytery in ierusalem his whole life time , as hee was president in that councell in the . of the acts , and it stands with very good reason ; for many yeares after he continued still the prime man in authority there amongst the presbyters , and knew very well the condition of all the beleevers there , and what numbers and multitudes of disciples there were inhabitants in that church , all which sufficiently demonstrateth that hee had his residence continually , or for the most part in ierusalem , so that paul comming thither to the feast , as it is related , acts the chapter , was informed by him , not onely that there were many ten thousands of beleevers in that church , but what those disciples had heard concerning his preaching , which sheweth not onely that saint iames had his aboad in that citie , but that those beleevers likewise were dwellers and inhabitants there , and that now hee had very good acquaintance and familiarity with them ; yea , which is more , at that very time that paul and barnabas were sent to jerusalem with those almes , peter and iames were then in that citie , if not other of the apostles also , as the twelfe chapter of the acts abundantly sheweth ; and without doubt they all joyned with the presbyters , and in a common-councell ordered how the alms should be disposed of by the deacons to the necessity of the saints ; yea , it doth most necessarily follow ( what so ever mr. knollys , and those of his fraternity shall be able to say to the contrary ) for the scripture recordeth , that the reliefe was sent to the presbyters through iudaea , & ierusalem was the metropolis citie in iudaea , and in the . chapter , v. . it is related , that barnabas & paul returned from jerusalem whither they had carried the almes , so that many of the apostles being at that time in ierusalem , and the princiall and chiefe presbyters in that church amongst the other presbyters , it may not bee credited that they i say being the prime magistrates and governours did sit still and leave the rule , ordering , and government of that church to other of their fellow presbyters , and them of inferiour ranke , but they also acted their parts in the government at that time , as well as at others , and therefore i say when the disposing of the treasury of the church or state , is an act of soveraigne power , and belongs only to those that are in authority in either , and when all the apostles and presbyters governed that church by a common-councell and joynt consent , and when the almes were sent unto all , it necessarily followeth , notwithstanding all master knollys his garrulity , that my argument out of that scripture will ever stand good to prove that the sending of the reliefe to the elders , makes good these two things ; the first , that the presbyters were the onely men in authority there : and secondly , that the apostles and presbyters of that church governed and ruled it by a common-councell and presbytery : yea , master knollys his owne words confirmes mee in my opinion , who saith , it is not denyed by the brethren , that the presbyters in all churches were the men in the government of the churches in which they are elders ; so that all businesses of publicke concernment , were to bee transacted and managed by the common consent and agreement of them all , and not by the determination of any one particular presbyter in either of those churches ; much lesse by any other persons or people in them but the presbyters . and this shall suffice to have spake concerning the confirmation of my first argument grounded upon that scripture , that the reliefe and almes were sent unto the presbyters of ierusalem . and now i come to what he hath to say against my second argument by which i proved my third proposition , which is this , as he himselfe set it down in the . page of his book . they that in the holy scripture are called presbyters , and acted and ordered things in a joynt body and common councell with the presbyters , and exercised that ordinary power committed to them in the . of matthew they acted as presbyters : but the apostles in governing the church of ierusalem consisting of many congregations and assemblies , acted and ordered things in a joynt body and common councell with the presbytery of that church as presbyters . ergo : the church of ierusalem was presbyterially governed , and by a common councell of presbyters . the major and minor of this syllogisme being proved ( saith the doctor ) the conclusion will necessarily insue . thus master knollys relates this argument , wholly passing by all the rest . and to this argument he first thus replies . i know not ( saith he ) that the brethren ever deny ed that the church of ierusalem was presbyterianly governed . so that he assenteth unto the conclusion , which is all i contended for by that argument ; so that by this it followeth that the people had no hand in the government for they are not presbyters by office . and yet such is his ambition to be thought some body in the art of disputation , that he quarrels the forme of my syllogisme , and takes upon him to shew me how i should have framed it aright ; but all those that know indeed what really belongs to learning will easily perceive the man doth but babble , and if i should spend time in trifling with him about forms , moodes , and figures in syllogisms , who knows no more in logick then the horse he preaches on , i might be thought as vain as himselfe ; therefore intreating him hereafter to learn his grand-dame to suck and not mee to make syllogisms , passing by all those his grolleries i will set down what he hath farther to reply to this argument in the . page , and then answer to that , and after i have done with him , i will come to i. s. that learned gentleman and profound clerk. master knollys to this argument thus farther answereth , though the apostles ( saith he ) were called presbyters in the scripture , yet it followeth not , that they acted as presbyters , but as apostles , act. . and they cannot therein be a pattern and president for presbyters ; first , because the apostles had the care and charge of and over all churches cor. . . but the presbyters had the care and oversight of some one church onely as ephesus act. . . or philippi phil. . . and this the doctor often inserts in his book . that all the churches we read of in the new testament ( though they were presbyterially governed ) were dependent upon their severall presbyters page . and secondly , because this would make the presbyters independent indeed ; for so the apostles were in the government of all the churches ; the presbyters of jerusalem , of ephesus , and of all the churches were dependent upon the apostles , and the apostles only dependent on christ ; by whose holy spirit they were alwaies guided in the government of their churches , and therefore they said acts . . it seemed good to the holy ghost and us . and though the doctor say the presbyters might say so , as well as the apostles because the elders and presbyters are mentioned there . the doctor might have also considered that the brethren , even the whole church , the multitude ( how many soever the doctor can make of them ) were present as well as the presbyters acts . . . . , , , . and so have made the brethren , the multitude , even the whole church independent also ; and the doctor might as well have affirmed , that the brethren even the whole church might say , it seemed good to the holy ghost and to us . thus master knollys pleaseth his own humour in heaping up a senselesse and confused multitude of words and that onely to delude the people . but should i make a full discovery of all the errours of this his babble and nonsense and give a full answer to them , truly i might make a very large discourse , i will therefore study brevity and answer him in a few words , though i will omit nothing worthy to be taken notice of . but by the way i may say thus much that this his answer is nothing to the purpose and his reasons are as vain , frivilous and fond as by the sequell will appear . but whereas he denyeth , that the apostles though they be called presbyters acted as presbyters and that they cannot therein be a pattern and president for presbyters , it is a meer begging the question and a fond trifling in a serious and weighty matter , when it was sufficiently proved and that out of the holy scripture that the blessed apostles were not onely called presbyters but that they were presbyters really as well as virtually ( which the independents themselves deny not ) and that they acted also as presbyters at jerusalem , that is , as ordinary rulers and officers in all acts of government , as also in that councell in the . of the acts ; for otherwise their example could not indeed have been a pattern of government to all ministers and presbytes in all succeeding ages , if in either of them they had acted as extraordinary men , by a transcendent and superlative power and by an inimitable authority and as men immediately assisted by the holy ghost as when they wrought miracles and when they writ the holy scripture . now that the apostles in all those acts of government were and are to be a pattern to all ministers in the ages to come , all the learnedst of the independent tribe and all their brethren of new england do acknowledge it , and take the ordination of deacons and elders in their new churches from the example of the apostles in the sixth of the acts and the fourteenth chapter of the same book , and they acknowledge and accord that synods and councells in like manner are one of gods ordinances and ground it upon the apostles and presbyters meeting in the . of the acts , and take their example for a pattern and president of gathering into synods and councells upon the like occasions , all which they could not do if the apostles in all those acts of government had acted and managed them onely as apostles and in an extraordinary way with a transcendent and infallible authority and by a speciall dispensation from heaven and as only peculiar unto themselves as miraculous and extraordinary governours . so that whiles master knollys fights against the truth and against mee , he with the same weapon wounds his own cause and overthrows the independents doctrine , who from the examples of the apostles though extraordinary men take their ordination of deacons and elders and of calling synods . and therefore in the first place this may serve for the discovering of his ignorance and futility . as for his reasons of his denyall that the apostles cannot be a paterne and president for presbyters , because the apostles ( as he saith ) had the care of all churches , and the presbyters were limited and confined to their particular charges , they are foolish and vain , and make nothing for the enervating or weakning of my argument : for it doth not follow as the learned well know , that because the apostles in some respects were extraordinary men and rulers , therefore in all acts of government they did nothing ordinary or for the imitation of other church governours ; i say this can never follow with any good reason , neither will any judicious man thus argue because the apostles were extraordinary men and officers , therefore they did not the acts of ordinary governours ; whereas when they assembled themselves about the affaires of the church and for the good of it , it was for this very end and purpose that they might leave an example and president to the ages to come and to all ministers that should succeed them of doing the like ; and therefore we are ever to consider the apostles in all acts of government to have acted as ordinary governours and rulers , and for a president and pattern to all ministers to the end of the world . but whereas master knollys grollishly saith , that the apostles were independent in the government of all the churches , and that the presbyters of jerusalem and ephesus and all the churches were dependent upon the apostles , and the apostles onely dependent upon christ by whose spirit they were alwayes guided in the government of their churches , and therefore they said acts . . it seemed good to the holy ghost and to us . in every sentence , i might say word , there is an error . for first , the apostles were not independent at all no more then the presbyters , but they were ever tyed unto the word of god and his revealed will and that by christ himself who said john . search the scriptures ; and luke . they have moses and the prophets , let them hear them ; yea saint peter epist . chap. . v. . teacheth us , that we have a more sure word of prophecy whereunto we do well to take heed , &c. so that the apostles themselves were tyed to the scriptures . and paul the great apostle of the gentiles in the . of the acts and in many other places makes the law and the prophets the rule of his faith , professing that he beleeved all things according to them . so that when peter swarved from that rule & began amongst the galatians to halt & temporize paul resisted him to his face and accused him openly of prevarication : nay which is more so far they were from being independents that they were alwayes to follow the guidance of the spirit ; they were not to move but as he directed act. . yea the apostles themselves were subject to the presbytery at ierusalem and were to give an account of their actions to them at any time , as we may see acts . where peter was questioned , and was forced to give in his answer for satisfaction ; the other apostles also were subject unto that presbyterie , and gave an account how they had spent their time amongst the gentiles ; yea , paul himselfe received orders from the presbyterie in ierusalem , acts . and was ruled by them : yea , they were not onely subject to the church in ierusalem , but to all other churches also , and were sent on their message at any time . for peter and john were sent to samaria by the apostles , act. the . and paul and barnabas were sent from antioch by that church there to ierusalem , and from jerusalem they were sent againe to antioch , syria , & galatia , so that they were as much dependent as any other ministers of the gospel ; and therefore m. knollys is altogether in error in asserting that the apostles were independent ; neither is that true also that the presbyters were dependent upon the apostles any farther then they commanded in the lord ; for there was a speciall caution & caveat made to the contrary , not only by christ himselfe , who said to all his followers and disciples beware of false prophets and false christs , but also by the apostles themselves , and that in the synod at ierusalem , acts the . who bad all the gentiles beware and take heed that they listned not to any as comming from them , unlesse they taught according to the word of god and their decrees ; yea , saint paul in his epistle to the galatians , gal , . verse , . gives them and all christians a speciall charge , that if hee himselfe or any of the apostles , or an angell from heaven should teach otherwise then hee had taught them , that they should account him accursed , and the same doctrine hee delivereth to the corinthians , cor. . and . charging them to take heed of fals apostles , although they transformed themselves into the ministers of righteousnesse , and injoynes timothy and titus to doe the same , and in them warnes all christians to beware of false teachers , though they come in the name of apostles , if they bring not the doctrine of christ , and teach not according to sound words ; and the same doth saint peter in his epistles , and saint iohn in all his epistles , and commandeth them withall that they should not receive them into their houses , nor bid them god speed ; and the same doth saint iude in his , and the church of ephesus , revel . the . verse . is commended for discovering and casting out the false apostles , by all which and many more proofs and reasons that might be alleaged , it is apparently evident , that the presbyters did not depend upon the apostles themselves , but upon christ whose ministers and angels they were , and the stars in his right hand , apocalyp . the . verse . who had their authority and commission as well from christ as the apostles themselves had theirs , and who preserved and protected them as well as hee did the apostles , bidding them not to be affraid what man could doe against them , as the second and third chapters of the revelations sufficiently declare : and therefore they were all dependent upon christ , and not upon the apostles ( as master knollys fondly saith ) who were their fellow servants , though in a higher degree and order ; and if wee duly consider the transaction of all the busines in the synod at ierusalem , acts . the presbyters were as much guided by the spirit in that councell as the apostles themselves , as i said in my argument , and shall by and by , by gods assistance more abundantly prove , that all the world may see the vanity of master knollys , who thinkes all men should take for an oracle every word that fals from his pen , though it be never so erroneous and never so lyable to exception and just controule as that other of his expressions is , where he saith that the apostles were alwayes guided by the spirit in the government of their churches ; in the which words there is a twofold error ; for peter was not guided by the spirit , neither when christ called him sathan , neither when he denyed his master , nor when he temporized amongst the galatians ; besides the churches were not the apostles churches , as he erroneously and ignorantly speaketh , but they were christs golden candlesticks revel . . ver . . who walked amongst them : and the apostles professe cor. . ver . . that they preached not themselves , but jesus christ the lord and themselves the servants of the church for jesus his sake , and in the first of the corinthians chap. . ver . ▪ , . therefore let no man glory in men ( saith the apostle ) for all things are yours , whether paul , or apollo or cephas , or the world , or life , or death , or things present , or things to come , all are yours , and ye are christs , and christ is gods. if the churches therefore be christs golden candlesticks , and his churches and his houses , as paul in the of timothy averreth ch . . ver . , . where he saith , these things i write unto thee , that thou mayest know how thou oughtest to behave thy self in the house of god which is the church of the living god , the pillar and ground of truth : if therefore , i say , churches be the houses of god and the churches of the living god , and the golden candlesticks of jesus christ , and he be the lord of them , and there be also a speciall prohibition given by christ himselfe to all his apostles and to all ministers that they should not lord it over his people as the princes of the gentils did over them that were their subjects ; how then can mr knollys say that the churches were the apostles churches ? every man i conceive that hath any ordinary understanding , that with deliberation shall read mr knollys scriblings , will conclude of him , that he is altogether ignorant in sacred things , and if he had not been a frontlesse man and without all shame , he would never have published so many errors and so much ignorance as he hath done to the view of the world , neither would he ever have said that though the apostles were called presbyters in the scripture , yet they acted not as presbyters , especially when it was proved unto him and all those of his fraternity in my first book that they acted in all acts of government and in that synod at jerusalem acts . as ordinary presbyters . but because mr knollys is not yet satisfied about that point nor perhaps never will be , for the more ample satisfaction if not to him , at least to others , i will here prove that point a little more fully ; viz. that the apostles acted as presbyters in an ordinary way as the other did , and after i have done that , i will briefly also answer mr knollys his grolleries concerning the fufferage and votes of the church and people in that synod in ierusalem . but first i will prove , that the apostles in the debate and controversie in the synod and in that whole businesse did not act as apostles with a transcendent and infallible authority , but as presbyters in such a way as makes their meeting a president and pattern to ordinary councels and synods . for first paul an apostle and barnabas , though both extraordinary men and indued with an infallible spirit , yet were at that time sent to ierusalem by the church of antioch ver . . as servants of that presbytery , who willingly and in obedience to the order of that church subjected themselves to their determination , which they would not have done had they acted as apostles and not as members ( for that present ) of the presbytery of antioch ; now all men know that they that are sent as messengers by command and appointment , as they were , were not greater then those that sent them , which is one of the reasons all orthodox divines use against peters supremacy , in that the apostles which were in ierusalem ( acts . . ) sent him and iohn to samaria , and therefore they conclude that the colledge of apostles had authority over him and that they were not subject to him : and the same may be concluded concerning paul and barnabas that they were subject to the command of the church : and it is yet more evident out of the second verse of the , chapter of the acts , where it is said , that when paul and barnabas had no small dissention & disputation with them , that then they determined that paul and barnabas , and certain others of them should go up to ierusalem unto the apostles and elders about this question , out of the which words every one may observe these conclusions following : first , that paul and barnabas used not any transcendent extraordinary and apostolicall authority in that church ▪ neither did they challenge unto themselves an infallible authority for the deciding of that difference , which they might have done if they had then and there acted as apostles and put forth their apostolicall power ; yea which is more , it is in terminis said , that paul and barnabas had no small dissention and disputation with them , intimating by those words that they argued and debated the matter by reasons and arguments , as the other ordinary presbyters of that church did , which they would never have suffered if they had acted there as apostles and with an infallible authority ; and this is the first conclusion may be gathered out of those words to prove that paul & barnabas acted there as ordinary presbyters , and were not onely at that time subject to that church , but members of the same . the second conclusion that may be gathered out of those words is this , that they were sent as the other ordinary officers , and the same commands laid upon them that were laid upon the other : now if they of antioch had looked upon paul and barnabas as extraordinary messengers indued with apostolicall authority , they would have made some difference between them and the certain others spake of in that place ; but sending them all with equall authority and with one and the same message and making no distinction between them , it sufficiently proveth that they of antioch in this imploiment lookt upon them but as ordinary presbyters . the third thing observable is this , that paul and barnabas with those certain others were sent as well to the elders or presbyters at ierusalem about the question , as to the apostles , for so runs the text , they were all sent unto as having equal authority and as the ordinary governours and councellours of the church and as to such as sat by one and the same commission , writ , or charter , and governed with a joynt consent and by a common councel and agreement : and therefore they are all to be considered as ordinary presbyters in that councel and synod ; and all this i say may be gathered out of that text . but there are many other arguments to prove it , because the presbyters all of them and that all along through the whole debate acted as authoritatively as the apostles : for as the presbyters were sent unto as well as the apostles and assembled themselves accordingly v. . so they did decree and write the epistle as well as the apostles ver . . . and act. . . they are called also the decrees of the apostles and elders , and act. . the presbyters say , wee have written and concluded , manifesting unto all the world that they in that synod sat and acted by the same authority and were assisted and guided by the same spirit the apostles were as sitting by the same commission or writ : and therefore when the holy ghost makes no difference between them in respect of their authority , but only in regard of their names , it is a very great rashnesse in mr knollys and those of his fraternity to say that the apostles acted not as presbyters , which is indeed to confute the scripture and all this to delude the poore people . many arguments more might be produced to prove that the apostles acted as presbyters , and were no more then guided by an apostolicall and infallible spirit then the other presbyters ; but for brevity sake i shall only name one more , which is this , in that they stated the question , and debated it from the holy scripture in the ordinary way disputing con and pro , arguing and reasoning what they should write , and what they should judge of that busines , as it is apparent in the . verse , and many more places in that chapter , by their deliberate suffrages and discourses in that councell , and having by searching the scripture ( saith the holy ghost ) found what was the good and acceptable will of god , thereupon they say it seemed good to the holy ghost and to us ; as any synod or councell of divines upon the like assurance of scripture warrant may doe . now i affirme , had the apostles at that time acted by an apostolicall and infallible spirit , a when they writ the holy scripture , and not as presbyters , they would never have admitted any disputation , nor entred into a serious debate and consultation what they should write and judge of that matter , but would speedily have dispatched the busines , and by their apostolicall authority , and that infallible spirit they were led with , they would have decided the matter , and either have said , thus saith the lord as the prophets of old did , or take notice that what wee write are the commands of the lord , dictated unto us by the spirit of god , and would never have gone to consult with others about it , or debated the matter by arguments and reasons ; which when they did , it is a sufficient argument to prove that the apostles acted as presbyters in that councel ; and therfore from all that i have now said it is apparently evident that all the apostles at ierusalem acted as presbyters , and that the other presbyters had equall authority and power with them , notwithstanding all master knollys his bable . and this shall suffice to have spake by way of answer to that part of his fond cavill : and now i come to reply to his grolleries concerning the votes and suffrage of the people in the church at ierusalem whom master knollys joyneth with the apostles and elders , and makes them equall with the elders in authority , misconceiving what is meant by brethren there ; his words are these , page . the doctor ( saith hee ) might have also considered that the brethren , even the whole church , the multitude ( how many soever the doctor can make of them ) were present as well as the presbyters , act. . . . , . . , . and so have made the brethren the multitude , even the whole church independent also ; and the doctor might as well have affirmed , that the brethren , even the whole church might say it seemed good to the holy ghost and to us . thus master knollys disputeth not onely against all sound divinity , but against all reason , whiles hee would make all the people to have equall suffrage and voices or votes with the elders in that councell ; and therefore master knollys shall never be my master , who had hee known any thing concerning governments , either in church or state , or had hee ever read any thing concerning councels in either , hee would never have so argued : for councels in all governments consist of peculiar and select men , who for their gravity , wisedome , learning , and their inveterate experience are made choyce of , and set apart for that purpose , and to whom the rule and government of the kingdomes and countries wherein they live is committed : so that the ordinary people are not to intrude or intermeddle in those affaires whose place it is only to obey and to yeeld subjection to their ordinances , and they that would goe about or indeavour to change this order appointed by god himselfe , would speedily bring confusion upon themselves and others ; and as it is and ever has beene in the matters and affaires of the state , and in the kingdomes of this world ; so it is in the kingdome of jesus christ which is his church , all things are to be managed with order and decency , and by such men only as upon whose shoulders god hath laid that government , and into whose hands he hath committed the keyes those ensignes of authority ; now when christ the king of his church hath given the keyes to his apostles , and to the presbyters only , and to be continued in their hands to the end of the world , they only are to manage the affaires & government of the church to the consummation of all things , whose calling and place it is to rule and govern them , as who have the care of the churches , who are the prime men in authority in them , for the ruling and governing of them , and the people are onely to obey them , and their ordinances in the lord , and are not to intermeddle in the government of the church , or have their voices or votes in matters of government , as hath beene often proved . and therefore master knollys in saying , that the brethren , even the whole church , the multitude ( how many soever the doctor can make of them ) were present as well as the presbyters , and had their voices there , is altogether mistaken in his commentary exposition : for he by brethren , understanding that the whole church , the whole multitude of believert , men , women and children then in jerusalem ( for so his words doe import ) were present in that councell , speakes hee knows not what ; for it is most certaine by the holy scripture , that the tenth part of the believers that were in ierusalem could not have met together in any one place , and therefore all the many ten thousands that were there could not possibly have come together in one synod or councell ; and besides the impossibility of it , all men know , that the members of synods , and such as have their voices there , are presbyters and ministers of the gospel only , and such as are sent commissioners , and delegated out of the severall presbyteries to those councels for the right ordering and well managing of the government in them ; and this is their calling ; and for the other people as the secular magistrates , masters of families , wives , children and servants , they are every one of them to continue in that calling and statiou god had placed them in , cor. . and all under authority , are therein to abide , and every one of them to follow their particular negotiations and affaires , yeelding obedience in their severall places to those that are over them ; and women especially by a statute law from heaven , cor. . are injoyned silence in all the churches , and are commanded if they have any doubts , to aske their husbands at home , and to be subject and obedient unto them , they are not to vote it in synods , neither were women ever that i have read or heard of , before such teachers as master knollys , and his fraternity appeared in the world , permitted to have their voices in the churches and synods , which when it is an apparent transgression of the law of god , i am confident that the apostles and presbyters then assembled in the councell of ierusalem would not have suffered any women to have brake the lawes of god before their faces ; and therefore i may with good authority out of gods word conclude , that there was not a woman in that synod ; for the scripture saith , the synod consisted of brethren , and not sisters who had never the keyes committed to them , or any voice there , as mr knollys vainly asser●eth , and therefore for women they were not there ; so that there was not the whole multitude , how many soever the doctor can make them , when the sisters are exempted , there being none but brethren . besides it was against another statute law from heaven made by the apostle paul in the . of the romans ver . . that weak brethren should be admitted to doubtfull disputations , who saith ▪ for those that are weak in the faith , receive , but not unto doubtfull disputations or ambiguity of disputes , for they being not well setled and grounded in religion , would have either been more imbittered against one another or filled more full of scruples , then resolved , as dayly experience teacheth all men , who see what a confusion such paultry fellows as master knollys is , have already brought in●o the world by admitting their weak brethren to their doubtfull disputations and vain janglings u●on all occasions . neither will i ever beleeve for my part , that the apostles ●ould be transgressors of their own laws , and teach one thing and practice the contrary ; now when saint paul had made that law , that the weak brethren should not be admitted to doubtfull disputations , shall we think that the apostles and elders at ierusalem would have admitted the whole multitude of all the beleevers amongst the which there were so many weak brethren , into the syno● to those disputes ▪ and so have violated this law and statute from heaven ? especially can any rationall man believe this when they were not at that time so well acquainted with their christian liberty ? for this would have tended to nothing but a confusion of all things , & would have put the people in an u●rore , as is evident from very good reason ; for if many years after the preaching of the gospell and the free grace of god and the teaching of them their christian liberty , they remained still so zealous for the observation of the ceremoniall law of moses , as we may read in the . chapter of the acts , that they out of a distempered zeal would have destroyed paul , and onely because they heard that h● taught the gentiles not to observe the law of moses ; how would all those weak brethren have been inraged against all the apostles and presbyters ( may any man suppose ) if they had been admi●ted into that synod and should then and there have heard them dispute against the ceremoniall law , condemning it as a burden too heavy for them , and to be such as neither they nor their fathers could bear ; and therefore decreed , that it should not be imposed upon the beleeving gentiles ? i say it stands with all good reason if the weak believers in ierusalem which were many ten thousands should have heard these disputes , it would have put them all in such a heate and rage , as they would have set the whole citie in an uproar , to the hazarding of the lives of both the apostles and presbyters there , and all such as should have sided with them , and so much the more it would have incensed them against the apostles and presbyters , because they granted greater priviledges to the gentiles , and gave them an immunity from the observation of the ceremoniall law , which the iewes still observed and strictly kept , so that many of the iews going from iudaea wheresoever they came urged the observation of the ceremoniall law amongst the gentiles also , as necessary to salvation : now i say if these zealots of the law had all both men and women how many soever can bee made of them ( to use master knollys expression ) beene present , as hee groundlessely affirmes , and should have heard these disputes , they would have beene so farre from voting with the apostles and elders , and saying it seemed good unto the holy ghost and us , as they would have voted the contrary ; and for this that i say it is evident from the holy scripture ; for in the one and twentieth chapter of the acts it is said , that they would have staine paul , for this their jealousie onely , that he preached and taught the gentiles against the ceremoniall law , which they would never have beene offended with him for , if the brethren in ierusalem those beleeving iewes , the multitude , even the whole church , how many soever the doctor can make of them ( as master knollys saith ) had then had their voice in the councell and synod at ierusalem , and had assented and voted against the ceremoniall law , and for the abrogation of it , as master knollys against all reason saith they did , for then they would never have beene displeased with paul for instructing the gentiles , and all people in their christian liberty , and for teaching them that they were freed from the ceremoniall law , for that councell and synod made those decrees for the benefit of the gentiles : but they would rather have beene offended with paul , if they had heard that he yet urged the observation of it amongst the gentiles , if they with the apostles and presbyters had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one unanimous consent and agreement had , by searching the holy scripture , found out what was the good and acceptable will of god , and from thence had decreed the abolishing of the ceremoniall law , i say , if all the beleevers in ierusalem , the whole church and multitude as many as can be made of them , as master knollys affirms , had been present in the synod with the apostles and presbyters and should have voted with them it seemed good to the holy ghost and to us , to abrogate the ceremoniall law , and to free the gentiles from it : they could not then have been displeased with saint paul for observing their order and decrees , and for obeying their injunctions : but when they were displeased with him , for but hearing he taught the gentiles against the law of moses and the temple , it is apparently evident , that by brethren spake of in the text , & by the whole church & the multitude , cannot be understood all the beleevers in jerusalem , how many so ever could be made of them , as he grollishly asserteth , could they have all possibly met together in one place : for then they themselves should be transgressors of their own decrees and be offended with others for observing what they themselves had commanded , which is a sin ; and therefore by brethren there . first , all sisters are excluded ; for they are not numbred amongst them , and so then not all the beleevers , for sisters also are beleevers and of the multitude : and , secondly , all those zelots spake of in the chapter , had no vote in that synod , and were not present there ; for they were enemies to saint paul for preaching according to those decrees made and voted there ; so that mr knollys in time may come to see his error , and by brethren there , and the multitude , and the whole church , may very well understand that they were such as judas and sylas were : viz. prophets and chosen men , and assistants to the apostles , members of the church in jerusalem , of which they had store , for many of the priests were converted and were members there , though not fixt officers and presbyters , and elders , as the other were who synecdochically were called the church , a part being understood for the whole , which is usuall in the holy scripture : and to these may be added all the presbyters that came out of all the churches of iudaea , from among whom those false teachers were gone , and had taught among the gentiles the observation of the ceremoniall law , as necessary to salvation , which was a cause of their meeting together ; and with these also may be reckoned those that came with paul and barnabas to that councell from the church of antioch , which were the brethren spoken of as the text doth sufficiently declare , so that to all men that read but the chapter of the acts with judgement , they will soon be satisfied , that by brethren and the whole church , and the multitude there spoken of , are to be understood , some chosen men , men of eminency for all divine knowledge , prophets who disputed and argued the businesses there , and debated the matter by reason , such as iudas and sylas were , for so the scripture speaketh , and not the people men and women , the whole church , the multitude , how many so ever the doctor can make of them ; as master knollys and those of his fraternity dayly though falsely assert , and upon this false ground and rotten foundation laid in their own brain , would erect and build their new confused babel of independency , admitting all people both men and women , not onely to votes in their new congregations but also in councells and synods , and free them from all dependency upon other churches , which tends to nothing else but to the bringing in of a confusion in church and state , and to meer anarchy , and therefore from all that i have now said these two conclusions will evidently insue and plainly arise . first , that all the apostles and presbyters , were all equally depending upon god and his word , and that all the churches we read of in the new testament were all likewise dependent one upon another , and upon their severall presbyteries . secondly , that the people neither brethren nor sisters in those dayes were to have their votes or suffrage in the government of the churches , and admission of members and officers , much lesse in synods , that imployment belonging wholly to the presbyters in each church , whom god had made rulers in his church over them , and commanded the people to yeeld obedience unto them , heb. . and therefore that all the new gathered churches , affecting an independency , and challenging their votes and suffrage in the government of their churches , are all transgressors against both precept and example . and this shall suffice to have spake in way of answer to mr knollys his vain jangling against my third proposition . and now i will briefly answer to what sir i. s. hath to say to it , whose words are these , pag. . in asserting , that the presbyters did rule the church , and ordinarily other churches , whom do you hit ( saith he ) sure not the independents , as you call them ; we grant it is their part to rule : but we distinguish ( saith he ) ? between authority and jurisdiction on the one hand , and power and interest on the other : this latter ( saith he ) belongs to the people , the other is proper to the officers , which yet they exercise in the name of the church : so they ( i ) the officers ordain , they excommunicate ( i ) pronounce excommunication , they lead and direct in all government and disputes , they have executative power as you demand pag. . but the people have a power and interest too , as those places alleadged by your selfe shew expresly , act. . for though ver . . paul and barnabas are said to be sent by the apostles and elders onely , yet ver . . they are said to be received of the church , and apostles and elders ; therefore they were sent unto the church also ; and that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord ver . . imports a multitude met together ; and this to be the result of that multitude , else it were no great commendation of the resolution that it was convened and issued forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and though onely the apostles and elders are mentioned , as comming together to consider of the question , verse . yet it is said , verse . that it pleased ( not onely the apostles and elders ) but the whole church also ; therefore the church also came together to consult ; or the apostles and elders as a cnmmittee , first prepared the dispute , as not counting it so safe perhaps to admit the weake to the same , while it was intricate , and then reported it , and had their assistance and concurrence ; and the letters of resolution run in the name of the brethren ( i. ) the church as well as the apostles and elders , ver . . and so in ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) election by lifting up the hand belongs to the brethren , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. ) imposition of hands be proper to the officers , where there are officers as in a church constituted and compleat . thus speaks i. s. in the name of all his brethren in way of answer to my third proposition , the errors of whose expressions should i but only name them all severally they would take up some time and a great deal of paper ; but should i undertake the ful confutation of them all and discover all the impiety , evil and wickedness that lyeth couched in these his words , i might make a just volumn and spend some moneths in the imployment : for grosser errors my eyes never beheld , and such as are more contrary unto the holy scripture , and to the honour and dignity not onely of the apostles and presbyters in the church at ierusalem and in all churches , but to the very dignity and honour of christ himselfe the king of his church who the independents most shamefully disthrone ) as i shall by and by make appear god assisting me whiles notwithstanding they make the greatest noise of setting him up king in his church : and to speak the truth , though the independents seem to hate popery , their doctrin is popery it self only the upside of it turn'd down and the reare made the front , otherwise there is no great difference between their tenents , but that the independent doctrine is more shamefully erroneous ( as will be made evident ) and more derogatory to the honour and dignity of christ the king of kings and lord of lords and to the honour and dignity of the apostles and presbyters and more tending to confusion and the overthrow of all government in church and state , all the which assertions that they may be made a little more evidently manifest , i will briefly run over and examine some of the passages in this his answer ; for to discover but halfe the errors of it , they would weary the reader to hear them ; and to speak but the verity , he that shall have to do with such whibling and unlearned fellows as i. s. and hanserdo knollys are , had need to be a man of intolerable patience . but before i begin with him , i shall desire the reader to consider , whether i. s. be not guilty of interferring tautology and great confusion , crimes he layes to my charge to use some of his own language page . and . if not contradiction , and be not great of his own sense , and a very catechumenos , and one that hath as well need of instruction as of refutation , for as much as to me it seems unmeet , that a man should be polemically exercised before he be positively principled : these things i refer to the readers consideration and now i go to my work . in asserting ( saith i. s. ) that the presbyters did rule that church , and ordinarily other churches , who do you hit ? not the independents as you call them ; ( saith he ) we grant it is their part to rule : but we distinguish between avthority and jurisdiction on the one hand , and power and interest on the other : this latter belongeth to the people ; the other is proper to the officers , which yet they exercise in the name of the church : so they ( i. ) the officers ordain , they excommunicate ( i. ● pronounce excommunication , they lead and direct in all governments and disputes , they have the executive power , but the people have a power and interest too &c. and in the . page . in ordination ( saith he ) election belongs to the brethren , but imposition of hands is proper to the officers , where there are officers as in a church constituted and compleat . thus profound i. s. i shall intreat the reader here to take notice , what he grants , and what he denyes , and how at every turn he juggles . first he grants that the presbyters did rule the church of jerusalem and ordinarily other churches , and saith , that my argument hits not the independents ; for they , as he in the name of them all asserteth , grant that it is the presbyters part to rule . so that if he had stayed here , there had been some ingenuity in him , but with the same breath he blasteth yea bloweth down all that he had formerly set up , and that with a windy vain american distinction ( which he hath borrowed out of some of those monstrous pamphlets that come from thence , called the way and the keyes , &c. which are fraught with nothing ●ut peacocks , parrets , and jackanapes or more mischievous things though gayly set forth ) with the which he befooles himself and amases yea deceives the poor and ignorant people whiles they go gazing after them : for saith he , we distinguish between authority and jurisdiction on the one hand and power and interest on the other , and this latter belongs unto the people , the other is proper to the officers , &c. but before i come to my answer , i must tell i. s. that from whom soever he hath borrowed this distinction it is groundlesse and has no warrant for it in sacred writ ; yea i hope to make it good that it is contrary unto it , and therefore it was well said by a learned professor of divinity in the university of oxford , that it was an easie thing to finde distinctions in schoolmen to mocke god and destroy their own souls , and thereupon exhorted all his scollers to be very carefull lest out of respect to mens persons and from the conceipt they had of their piety and abilities in learning they were not deceived : and the same exhortation may now in these our dayes be of very good use , especially when a lying spirit is gone out into innumerable false prophets as it did in ahab his time and when a spirit of error is gone out into the world and is to be found in every house of the independents in all these regards , i say the caveat and exhortation of that reverend divine may now be very usefull and serviceable for these our times . and therefore it stands all men upon to prove and examine all things according to the apostles rule thess . . ver . , and hold fast that which is good . now in divine matters and in the matters of our god we must be especially careful that we see a ground & warrant out of his word , or from excellent reason or good consequences deduced from thence ; for whatsoever opinion or distinction in sacred things shall be brought and propounded unto us , and if it have not its authority or ground from thence or some example or president or sollid reason or good consequence out of the same word to warrant and confirm it , it is to be rejected by all good christians , especially if it consist of captious , doubtful and ambiguous expressions , and which will admit of various and different interpretations , and to all the rest be found contrary to the word of god , as this grollish distinction brought by i. s. doth : for he makes a distinction between authority and jurisdiction on the one hand , and power and interest on the other , as if there were some vast difference between them when all learned men know , that authority , jurisdiction and power are all one , as when a magistrate making use of either of these words says such an one is under my authority or jurisdiction or power , all men know that either of those words signifies his authority over him and those expressions intimate one & the same thing . but as for the word interest which he makes a synonima with power , it is a meer grollery , for that is a word of ambiguity and of various significations , and admits of divers interpretations , and therefore cannot be the same with power , the meaning of the which i am confident that i. s. himselfe knoweth not , but this word serves the turne of our american brethren and those of the congregationall way here to juggle withall : but if a man would but seriously consider and weigh what the meaning of this word interest signifieth in their dialect , and what they understand by it , if they would speak out , they shall finde that by that distinction of power and interest in the people , by interest they mean and understand a title or right or due in the people , both to the property and possession of all the power in church and state and beleeve that it is originally and radically in the people and that it is properly their due and right , and from them onely delegated to the officers of church and state , whom as they do betrust with it , so they may at pleasure take it from them again ; and this that i now say the pamphlets of these times many of them can witnesse is their meaning by interest ; amongst others that of englands birth right and john lilburns learned letter who in the page of the same hath these words . for my part ( saith he ) i looke upon the house of commons as the supreme power of england , who have residing in them that power that is inherent in the people , who yet are not to act according to their owne wils and pleasures , but according to the constitutions and customes of the land , &c. out of whose words it is apparently evident , that they make all power to be inherently in the people as their birth-right , to which they may at any time make as good title and claime as to their inheritance , and that they in their language call interest , & this also can be proved out of many of the independents pamplets , and from their words , that if they conceive the parliament use not that power they are intrusted with , according to the constitutions and customes of the land , they may at any time by the people be devested of it , or at least questioned ; i am confident i say there would be no great difficulty to prove as much as i now say has beene uttered by the sectaries of these our times , and i am most assured if they increase but to a little greater number , that unlesse the lord shew his mighty power in preserving the parliament , if they should in the least displease them , and not humour them to their content , they would put that in execution , and really act what now they but mutter in corners , and set forth in libellous pamphlets , and in warning peeces , as in londons late warning-peece ; so that this truth is very wel knowne that by power and interest in the independents language , which they place in the people and not in the officers , they meane the soveraigne and supreme authority , and all say that it is their peculiar birth-right , and that they are the parliament and iudges , and that the officers are but their servants , either to prepare matters for their hearing , or for executing of what they would have them to doe , and that whatsoever they speake of authority and jurisdiction in the officers , it is onely to please them a little by putting a rattle into their hand that may looke gayly , and make a little noyse but have no strength in it : for they keepe all power in their owne hands , and this i hope to make good out of i. s. his distinction , and that to the dishonour of god himselfe , as well as to the overthrowing of all authority in time through the world , and therefore this distinction must necessarily be against the word of god. but that my charge against i. s. and those of his party , ( for hee writeth in the name of them all ) may the better appeare to all that shall reade this booke , i will here againe repeate his answer to my argument with his distinction : the jndependents ( saith hee ) grant that it is the presbyters part to rule , but ( saith he ) wee distinguish betweene authority and jurisdiction on the one hand , and power and interest on the other : this latter belongs unto the people , the other is proper to the officers which they exercise in the name of the church , &c. if hee had said in the name of christ it had been better ; but all error is like unto sinne , it seldome goes single and alone , for here i. s. commits a multiforme error in robbing not onely the presbyters and ministers of christ of their due honour , but in robbing also the lord of life himselfe of his dignity and royaltie , and making all the ministers and officers of iesus christ , and his peculiar servants but the vassales and slaves of the people who they call the church , so that according to i. s. his learning all the officers and ministers of christ are at the peoples disposing , for they are all of them to act as the church directs them , and they must doe it alwayes in the name of the church , and this is the hysteron proteron divinity of the independents , in all which they deale most wickedly on every side , so that when they seeme to speake the ministers fairest , they abuse them to their face ; for here i. s. by that distinction of his would perswade the world that the independents give great honour to the ministers , in saying that authority and jurisdiction belongs unto them and is theirs properly , and that only power and interest belongs unto the people , and yet in the same breath before hee hath passed two steps , by his owne description of the power and interest which hee grants unto the people , hee gives away all that authority and jurisdiction that hee spake of a little before , not onely from all the ministers and presbyters of the gospel , but from christ himselfe the king of his church , and invests the people with it , which hee cals the church , saying , that the officers are to exercise their authority and jurisdiction in the name of the church , so that it is evident according to his divinity that the ministers of iesus christ are but the slaves of the people ; and that all men may see that this is his meaning , he in the . page saith , that the very apostles and elders in the councell and synod at ierusalem were but as a committee to prepare the dispute , and then to report it for the assistance nnd concurrence of the multitude ; these are his owne words , by all which , if hegives not the people , by his distinction of power and interest , a greater authority then hee gives unto the apostles and presbyters , and to christ himself , let every ingenious man judge , which is not only a horrid impiety , but abominable in justice & sacriledge : yea every man may plainly perceive , & that out of his own words , and from the language of al the independents , that he invests the people with all authority under that distinction of power and interest ; for in saying in the same pag. that in ordination , election of officers belongs unto the brethren , and imposition of hands to the officers , where there are officers , as in a church constituted and compleate , by these words hee invests the people with all full and ample authority as any men are capable of or can be betrusted with : for amongst many of the independents to my knowledge , they make nothing of ordination and imposition of hands , and count it but a complement that makes nothing to the essence of any officers ( as they say ) for they assert that it is sufficient to make any man an officer or minister if hee be once chosen by the people , and it is the election of the church , and their call as they say that makes officers , without which they affirme they can bee no true officers ; so that if election be the maine and essentiall busines required for the making of church-officers , and as they teach their followers , and they give the power of election to the church or people , and affirme that all things are ever to be done in the name of the church , it matters not with them whether they be ordained , or have any imposition of hands or no ; that being in their dialect but a complement , or a needless ceremony ( for so i have heard them speak ) the which ordination also , though they say it belongeth unto officers , notwithstanding the church and people make no scruple to exercise it at any time and to put it in execution if they thinke it fit , as the practise of the new gathered churches daily teaches all men ; yea , wee may gather as much out of i. s. his owne expressions , that the power of ordination as well as of election resides in the people and lies in their hands , who saith , that imposition of hands is proper to the officers where there are officers in a church constituted and compleate , intimating that if they have no church-officers they themselves may then ordaine them , and this is the practise of some of the churches of the congregationall way , by all which their language and proceedings , if by their distinction of power and interest they doe not assume & arrogate all power to themselvs , and take it into their owne hands , and invest the people with plenary authority over all ministers in church and state , i know not what it is to conferre authority on any people . it is most notoriously knowne , that our independent gentlemen would place all authority in the people , and would have the magistrates and ministers in church and state all dependent upon them , and expect their election and ordination from them , and they onely would be independent ; and all this may be gathered not only from their words and practises , and out of all their pamphlets , but even from i. s. his owne distinction of power and interest , which hee saith belongs unto the people : having thus from their owne principles sufficiently elucidated that by the independents doctrine , and by their distinction of power and interest they assume all authority to themselves , whiles they pretend they give authority and jurisdiction to the ministers ; i will now set forth their wickednesse in sh●wing how they rob christ of his honour , and the apostles also and presbyters of ierusalem of their dignity and power as well as they doe all other ordinary presbyters of their due honour and authority . and i will first begin with their dealing towards christ the king and lord of his church which is his kingdome . all those that know how the kingdomes and empires of the world a●e governed , know that all their councels , embassadours , judges , rulers and officers under them , either in the time of peace or warre , in all their acts of government ▪ and in all their precepts and mandates , whether imparative or prohibitive , and in all their courts of judicature , transact and passe all things with all their writs and summons in the name of the king or emperour ▪ and for any magistrate or any court to issue out any writ , warrant , mandate or summons in their owne name , and by their owne authority makes them fall into a praemunire , and makes them guilty laesae majestatis ; so that all warrants run in the name of the king or emperour ; and whosoever fayleth in this kind , as not to command in the kings or emperours name , doth make himselfe a delinquent , and this if i am not mistaken was one of the charges against the prelate of canterbury , that hee issued out writs and summons in his owne name , or in the name of his court. now christ is the eternall king of his church , that immortall and mighty potentate , in whose name all the prophets of old ●ssued out all their warrants and mandates , speaking ever to the people in the name of the lord , saying , thus saith the lord ; nothing was done in the name of the church , or in the name of any creature in those dayes , and god never changed the stile of issuing out his warrants , neither did christ resigne his regall dignity , or put it into the hands of the church , but is still their king , and he keepes the same tenure still all through the new testament as well as through the old , commanding that all should be done in the name of god , saying , matth. , . goe ye therefore , and teach all nations , baptizing them in the name of the father , and of the sonne , and of the holy ghost ; teaching them to observe all things whatsoever i have commanded you ; and loe , i am with you all even to the end of the world , amen . by the way take notice the very apostles themselves were limited what to preach , they might not exceed their bounds , they must teach nothing but what christ the king of his ●hurch commanded them ; but christ never taught his apostles or any of his true ministers , to issue out any thing in their owne name , for that was the custome of all false teachers ; neither did hee ever teach them to issue out any thing in the churches name , or say unto them at at any time , what you doe in all administrations let it be done in the churches name ; christ i say taught nothing of all this ; that is but the new blasphemous stile of our new gathered churches , and of our new church officers , who j. s. sayes must exercise their authority & iurisdiction in the name of the church ; whereas christ our king and law-giver , as in the place above quoted , so in mark . v. . in my name ( saith he ) they shall cast out devils , &c. all in the church was to bee done by all the faithfull ministers and people of god in christs name , the king of his church . and so s. peter accoring to his masters command in his sermon in the . of the acts , preaching unto all the people and new converts , sayes nothing to them in the name of the church , but in the . verse saith , repent and be baptized every one of you in the name of the lord iesus christ , &c. h●e was a faithfull officer , and did nothing in the churches name : hee was not acquainted with our new divinity ; and in the . chapter , when hee cured the creeple . verse the . in the name of iesus christ of nazareth ( saith hee ) rise and walke ; and so saint paul had learned his lesson well , who when hee cast out the spirit of divination out of the damosell in the . of the acts , verse . saith unto it , i command thee in the name of iesus christ to come out of her , and hee came out at the same houre . nothing was done in those dayes in the churches name , but in the name of their king iesus christ ; to omit many other places , we have a speciall command in the . of the coloss . verse . whatsoever you doe ( saith the apostle ) in word or deed , doe all in the name of the lord iesus , giving thankes to god , and the father by him : all christians are bound to doe all in christ their kings name . yea , the apostle in the of the corinth . the fifth chapter , verse the . and . teaching the corinthians , and in them all christians , in whose name all acts of church governemt should be managed and exercised , saith i verely as absent in body but present in spirit have judged already , that hee that hath done this doed , in the name of our lord iesus christ when ye are gathered together , and my spirit , with the power of our lord iesus christ , to deliver such an one unto satan for the destruction of the flesh , that the spirit may bee saved in the day of the lord iesus . here the apostle teacheth all ministers of all churches , that as all beleevers are to be received into the church in the name of the lord iesus their king ; so when any for their disorderly walking are to be cast out , they are to exercise all those acts of government , and to cast them out in the name of the lord iesus christ their king , hee knew nothing of this new stile , that our independents and learned i. s. publish to the world , who in terminis saith , that that authority and iurisdiction that is proper to the officers is to be exercised in the name of the church ; these are his words , in the name of all his brethren , saying , the officers ordaine , and they pronounce excommunication , they leade and direct in al government & disputes , & have the executive power , but the people have a power and interest too ; that is in his learning , the officers must yet exercise their power and iurisdiction in the name of the church , so that the ministers are but the churches servants at pleasure , and their executioners . this is our american divinity , so that whereas wee are taught by christ himselfe , and all his blessed apostles to doe all in the church in the name of christ our king , these our confiding brethren , and our itinerary ill-dependent predicants have brought in a new stile of exercising all acts of church government , and that not in christ the kings name , but in the name of the church ; and whereas the church of jesus christ is the most absolute monarchy in the world , in the which all things should be done and acted according to his command , and in his name , they have changed this monarchy into so many thousand sucking democrasies , or rather so many anarchies , in all the which they transact all things , and send out all their writs & warrants in the name of their severall new churches , and so have dis-throned christ , whom notwithstanding they pretend to set up as king in his church . but whether in this their so dealing with christ , and with his people and subjects they are not more independently and arrogantly blasphemous , then the pope himselfe , or any prelates that ever the world yet saw , i leave it to the saddest thoughts & deepest consideration of all such as truly love the lord iesus , and desire from their soule the glory of his kingdome , and that hee may be our sole monarch and eternall king , and may perpetually rule in his church , and have all things done in his alone name , and according to his owne appointment ; to the judgement i say of all such cordiall subjects of iesus ▪ christ , and to their seriousest thoughts and censures i leave the consideration of this weighty busines : i am confident they will conclude their blasphemy was yet never paralleld by the very pope himselfe , or by any of his shavelings , who were never yet so notoriously usurping and iniurious to christ the king of his church , as to send out their mandates in their owne name , but all things issued out in in nomine domini , hence came up the proverbe , when they heard of any thing from the pope , that they usually said in nomine domini incipit omne malum , for he always pretended to do al in the name of christ the king , for that stile notwithstanding did that man of sinne ever observe and keepe , continually ever setting forth his grolleries in nomine domini , whereas our independent brethren act all their baggatelly and trifling busines in the name of their severall churches , their officers ever saying , when they carry or bring any learned messages one from an other , that they come in the name of the churches , and what they doe , they would have them know they doe it as officers in the name of the church ; christs name the king of his church is never so much as heard amongst them in the transacting of their church affaires , so that wee may truely say , that whatsoever they pretend of setting up christ as king upon his throne , their practise sheweth the contrary ; for in the government of all their severall churches , they act all not in the name of christ , but in the name of their several churches ; so that christ the kings name is not so much as mentioned amongst them ( as wee have learned not onely from their daily practise , but from i. s. and our american monstrous divinity . to all that i have said for proofe that all the independents by their doctrine disthrone christ and set themselves in his place whiles they most of all pretend they set him up upon his throne , i may for a corallary add their new traditions and practises which they impose upon all the members of their severall new gathered churches as the commandments of god and as the practises of the saints of old , and injoyne them and urge them as the statutes , ordinances and decrees of god ; yea i might here farther shew how they practice contrary unto christ's the king and lord of his church commands : for whereas he sending out his disciples and apostles setting down the conditions upon which all men should be admitted into the church , which were to repent and beleeve and to bebaptized in token of their beliese and repentance , which whosoever should accept of and imbrace , they should thereupon be received into church fellowship ; the illdefendents notwithstanding regard not christs commands , but unto it add their own vain traditions , for the which they have neither precept nor president in all holy writ nor the practice of any well reformed church ; and they force men to conforme unto them , or else there can be no admission ; howsoever they offer themselvs to do as much as christ their king commands them to do . and whereas christ the king of his church layd the government of it upon the shoulders of none but his ministers , to whom he had given the keyes ; the il-dependents not onely dispense with this law at pleasure , but absolutely oppose it ; for contrary unto this law is their doctrine and practice who teach that the power and interest lies in the people , and that is their part , and that the ministers are to exercise their authority and jurisdiction in the churches name , and so they spoile the ministers of their power and invest the people with it , and give lawes unto the people of god , yea unto the law●iver christ himselfe ; whether all these dealings therefore of the illdependents with many more paslages of the like nature that might be produced , if not worse , be not to disthrone christ , when they slight his laws and prefer their own traditions before the commandments of christ the king of his church and revile and reproach his servants and officers offering all the indignity that can be committed against men to them all , i leave it to the judgement of the wise and godly . again i refer it to the wisdome of any discerning spirit to consider and judge what difference there is between the sectaries and the pope and his conclave in this point , whenas they both assume all authority to themselves and take it from the ministers , and make them but their executioners : surely they will finde them both equally guilty and both antichristian in rebelling in all things against christ ; for christ saith to all men that they that despise his ministers despise him , and they that despise and slight christ , in as much as in them lies they disthrone him , and therefore when all the independents dayly practice all the malifices above mentioned , and that in a higher manner and strain , pretend they what they will of setting up christ upon his throne , they plainly disthrone him & dishonour him ; which may yet further appear if we consider some of their other passages ; for it is well known that some of the chiefe pillars in their houses and churches those atlasses that some of them confide so much in for their strength and so much extoll for the preaching up of christs kingdome and for the setting of him up upon his throne , i say some of these as it is well known have upon the frontispices of their pamphlets set this title against jesu worship . now although it be praise worthy in any in maintenance of gods true worship and service to write against all idolatricall or superstitious worship of the true god or jesus , yet it is a thing no way beseeming any christian to write agaist god worship and iesu-worship which are both commanded because that some faile and erre in the manner of the worship of either god the father or god the sonne : yea , it would have been thought in any christian nation an unsufferable thing to have tolerated the very reading or publishing of any books with such a title and inscription though the matter in them might have been good : for no man much lesse a christian o●ght to write against iesu-worship no more then he ought to write against god-worship , for iesus also is god blessed for ever , the eternall son of the eternall father , who hath commanded all his disciples iohn . to worship the son as they worship the father ; now then if it be an unsufferable thing to write against god-worship , no lesse intolerable is it in any to write against iesu-worship , and all such as write such books and all such as allow of them and approve of them and their authors , let them pretend what they will of setting up christ upon his throne , all such as these are i say , make christ a pagent king and salute him with haile master as the jews did , to usurpe some of their own rhetorick and learned elequence , but indeed they disthrone him : for what is it to disthrone a king if writing of warning peeces , and pamphlets against kings ▪ service and kings-honour be not ? and what i pray is it to disthrone a king ▪ if this be not to passe all acts of government in the peoples name , and to send out all their warrants and mandates in the peoples name , and to command all their officers to manage all their imploiments in the peoples name , never so much as mentioning or taking notice of the king in a publique act of government ? are not all these actions and passages to any rationall creature a sufficient demonstration that the king in that kingdome is either absolutely disthroned or is but a king to them in ludibry as christ was to the wicked jews ? i am confident that all understanding men will so conclude . now when in all the new congregations those new gathered churches the ildependents there have such amongst them that write books and that with their approbation against iesu-worship , that is , against the worship of iesus who is the eternall king of his church , and when every day in all their particular churches they exercise all the acts of government in the name of their churches , and not in christs the kings name , and that against the command of christ and his apostles ; i affirm and by the grace of god i hope ever to make it good , that all this is not onely a robbing christ our lord and king of his due honour , but a blasphemous and more then a papall usurpation and derogating from his kingly dignity and royalty , yea it is indeed a plain disthroning of christ their king and thrusting him out of his place and putting themselves in it , which whether or no it be not the highest point of contumacy , rebellion and blasphemy , i leave to the judgment of others ; as for my self , i know not what either of these things be if they be not blasphemy ; for when i learned divinity i was taught that blasphemy consisted in this , either to give unto god that that belonged not to him and to the excellency of his majesty & divine nature , or to detract from him that that peculiarly belonged either to the essence , persons or glorious attributes of the diety , or to give the honour properly and peculiarly due to god the father , sonne , and holy ghost or to any person in the glorious trinity , to any creature , or malitiously or wickedly to speak evill of god his essence , attributes , word , works , &c. or to do or act any thing obstinately and wilfully that is or may be derogatory to the dignity and honour of the divine majesty of god blessed for ever ; any of these things , when i studied divinity , were thought blasphemy and worthy of severest punishments , and those that perpetrated any of those crimes were reputed unworthy to live , and proclamed blasphemers and men unsufferable : and yet there are many such kind of creatures in our new gathered churches who are guilty of all that can be called blasphemy , and that rob christ the lord of his worship and write against iesu-worship , & blaspheme the holy scriptures , and deny the diety of christ and the blessed trinity &c. and disthrone christ in their new congregations whiles they cry hail master , exercising all acts of government amongst themselvs in the name of the church , never so much as mentioning the name of christ the king ▪ and many more intolerable insolencies they dayly commit against the soveraign majesty of heaven and earth the lord jesus christ our lord and king ; and all these notwithstanding are counted saints that commit these vices and malifices ; and great books are writ in defence of all these wicked blasphemous wretches , and both their errors and their persons are countenanced , and that by their great rabbyes and champions , all which notwithstanding are in gods dialect and in his holy word both old and new counted abominable creatures , and men unholy and displeasing unto god , and the acters and abetters and countenancers of all such blasphemies and wickednesses were thought equally guilty , and great and fearfull judgements were denounced against them all as it is apparently evident out of gods holy word , and yet these great evills are counted but the infirmities of the saints amongst our independent masters . now then i say when the illdefendents are guilty of all these crimes , as partly acting them , partly tolerating such as are both actors and abetters , or conniving at them and countenancing them , pretend they what they will of setting up christ upon his throne ▪ i hope to be ever able to make it good , that they all of them disthrone christ & manifest to the world that as much as in them lies they would not have him raign over them , and so make themselves guilty of that crime they lay to the presbyterians charg whom they dayly accuse to be enemies of jesus christ & his kingdom and such as would not have christ rule over them , when notwithstanding the presbyterians do and ever will by gods divine assistance set up christ king upon his throne , and shall ever desire that all honour and glory and praise may be given for ever and ever to the king eternall , immortall , invisible the only wise god the king of saints and king of kings , and that he may solely rule for ever , and that all his enemies and such as rob him of his honour and dignity may be made his footstoole , in the number of which the greatest part of the sectaries are and all such as comply with them . and this shall suffice to have spoken concerning the first part of my undertaking against i. s. which was to set forth the wickednesse of the independents and to shew how by their doctrine they rob christ of his honour and kingly dignity when they pretend they set him upon his throne , which is an unsufferable blasphemy in them . and now i come to prove against i. s. that i undertook in the second place to make good : viz. that by their doctrine they not only rob christ of his honour , but all christs blessed apostles , ministers and servants of their power , and leave them nothing but the name and shadow of authority ▪ which is a horrid injustice and wickednesse in the sectaries and independents to do ; which although i have briefly proved before , yet i shall here again for the more full elucidation of the truth and for the better setting forth of the ill-dependent wickednesse a little further expatiate in this business and answer to all that i. s. hath materially or with any colour to speak in behalfe of his cause , where i presume he hath spake as much as he and his complices thought and conceived made for it and for which their vain and impious jangling they must one day give a dreadfull account . i undertake therefore now to prove that by this their doctrine , they not onely rob christ the king of his church of his honour and dignity , which i made good before , but all the holy apostles and presbyters his ministers and servants also of their honour , power and dignity , which the king of his church the lord jesus had invested them with and bestowed upon them , all which will clearly appear if we shall again briefly consider and but take notice , first what power and authority god gave unto his apostles and to his ministers , which was the power of the keyes matth. . and matth. . that is all power in his church under him matth. . and mark . i say if we shall duly in the first place but consider that all the apostles christs speciall ministers and servants were by christ himself invested with all authority and guided in their preaching and writing by his holy spirit , so that whatsoever they taught or writ as his ministers , were the dictates of his spirit , and the commandments of god , and were for ever to be the rule of his church to all succeeding ages to the end of the world ; and if we consider also what he promised to his blessed apostles and all his servants and ministers that should succeed them : viz. that he would be with them to the end of the world ; to all which ministers likewise he had given the keys and made them stewards and overseers of his house which is his church ; i say if we but duly weigh all these things we shall finde them all invested with plenary authority , and by the very commission of god for ever inabled to exercise all acts of government in the church , and that by themselves without the assistance and concurrence of the people who were never joyned with them in commission , but received commands from heaven to obey those that god had made guides over them and made rulers in his church ; i say if we maturely consider all these immunities and priviledges and the power that the apostles and ministers of christ were indued with and that from christ the king of his church : and on the other side shall but consider what learned i. s. in the name of all the independents his brethren declareth concerning not onely all the ordinary ministers of the church , but what he delivereth concerning the blessed apostles , we shall clearly perceive that herobbs them all of that honour , dignity and power which god hath given them , and invests the people with it , which is a double injustice ▪ first in taking from the apostles and ministers that which was their due and which god had bestowed upon them . and secondly , in giving unto the people , that which pertained not to them and to which they had no right nor could lay no claime and with which they were not to meddle . but take notice of his doctrine , what hee holds and beleeves concerning the ordinary ministers , page . in ordination ( saith hee ) election belongeth unto the brethren , jmposition of hands is proper to the officers , where there are officers , as in a church constituted and compleate , otherwise if the church be not compleate , according to his learning the people may doe it . thus i. s. speaks there , and in the page hee grants it is the presbyters part to rule . but as soone as hee hath spake the word , as if hee repented of what he had said , hee comes in with a but , saying , but wee distinguish betweene authority and iurisdiction on the one hand , and power and jnterest on the other : this latter belongs unto the people ; the other is proper unto the officers , which yet they exercise in the name of the church . the officers ( saith hee ) ordaine , they excommunicate , they leade and direct in all government and disputes , they have the executive power , but the people have a power and interest too , that is , in his dialect as hee declared himselfe in the words going before , the officers must exercise all their authority and jurisdiction in the name of the church , and must doe as the people shall direct them , for their power is onely the executive power , they are onely the executioners of the church , they can neither elect any officers , nor excommunicate any without they have the leave and good liking from the people ; for the radicall and originall power lyes in the people and church , which if it be not utterly to overthrow the authority of the ministers , and to make them nothing but cyphers in the church , and most sacrilegiously to rob them of that power christ the king of his church hath given them , and to arrogate it , and assume it unto themselves , and whether this be not the greatest wickednesse and injustice in the independents that can be committed against men , i leave it to the consideration and judgement of all conscientious and learned men : and whether such temerarious and bold impudent theives and church-robbers ought not with greatest severity and justice to be proceeded against for this their malefice and unsufferable wickednesse , who doe not onely take from the ministers of iesus christ , whom they ought ever to have in great reverence for their workes sake , thess . . that honour , power and authority christ hath given them , but labour likewise now with all their might to take from them also that that god hath put into the hearts of men his servants to give them , viz. their tythes and lively-hood , and all that by which they should support themselves and their poore families , which is as intolerable an in justice and ingratitude , both towards god and men , as can by mortall creatures bee committed , which wickednesse of the independents and sectaries , if the magistrates shall suffer to goe unpunished , i most confidently beleeve , that the lord and king of his church , the lord of heaven and earth will take the quarrell of his righteousservants into his hand , and will poure downe his plagues , both on them and all their complices and abettors . and now i have made it evident , how they rob all the ordinary ministers and presbyters of the gospel of their due honour and power , i will make it likewise appeare that the apostles also are by their doctrine in the same predicament , and that they deale no better with them whom they have robbed also and spoyled of their honour , power and authority , and count of them all no otherwise then of ordinary and common ministers , and but as of a company of executioners : for wee must take what i. s. speakes in this busines , to be uttered in the name of all the independents ; for hee is but their mouth , and his booke came forth by the authority and approbation of them all , and was esteemed of as a goodly peece , and he highly honoured amongst them for it . his words are these , page . the apostles and elders ( saith he ) as a committee , first prepared the dispute , as not counting it so safe perhaps to admit the weake to the same , whiles it was intricate , and then reported it , and had their assistance and concurrence ; and the letters of resolution run in the name of the brethren ( ) the church as well as the apostles and elders : these are his words . and for confirmation of this his opinion , that the apostles and elders were but a committee , and onely prepared the busines and then reported it , and could not without the assistance and concurrence of the brethren have ratified the decrees made in that councell , hee in the same page produceth his reasons for this his fond conceit , saying , that paul and barnabas were sent unto the church and brethren as well as to the apostles and elders , for they were received of the church ; withall ( saith hee ) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord , verse . imports a multitude met together ; and this to bee the result of that multitude , else it were no great commendation of the resolution that it was convened about and issued forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in verse . it is said , that it pleased ( not onely the apostles and elders ) but the whole church also : therefore the church also came together to consult : or the apostles and elders as a committee , first prepared the dispute , &c. thus worshipfull i. s. sayes and un-sayes , determines and concludes , and then goes from his resolution againe , affirming that paul and barnabas were sent unto the church also , and that the multitude was with one accord together , or else it had beene no great commendation of the resolution ; and he asserteth that the whole church came together to consult ; and yet in the same breath as if hee had forgot himselfe , hee comes in with his perhaps as a man doubting and wavering in his opinion , and altogether in uncertainties , saying , that perhaps the apostles did not count it safe to admit the weake to the dispute while it was intricate , so that here all men may see that hee makes it suspicious and doubtfull , whether the brethren , the multitude , the whole church were present there or not , and that for a double reason , both in respect of the apostles discretion and wisedome , as also in regard of the weaknesse of the brethren , saying , that the apostles and elders were but as a committee to prepare the dispute , and after reported it for the churches assistance and concurrence , and so hee learnedly concludes and determines by all this his babble that they were all there , and they were not there ; where can any man find this creature , and what man of understanding is hee that shall behold the levity , vanity , rashnesse and ignorance of this fellow , to say no more , that would not conclude that hee is a meere catechumenos , and that one had need to instruct him instead of confuting him : for as much as it may seeme to any man unmeet that a man should be polemically exercised before hee be positively principled ; these are i. s. his wise expressions concerning mee in his . page , which whether or no they may not fitly be applyed to himselfe , i leave to the judgement of the wise and learned , who whiles hee will bee a teacher of the law , according to that of saint paul , tim. chap. . verse . understands not neither what he sayes , nor whereof he affirmes . i am most assured there scarce ever in the world appeared upon the theater of learning a more unlearned payr of wicked triflers then this i. s. and hanserdo knollys . but it will not be amisse to consider the reasons of i. s. by which hee laboureth to prove that which hee himselfe had first positively set downe to be a truth ; to wit , that all the brethren , the multitude and the whole church were together in the synod ; and yet he after doubteth whether they were present there or no , i say it will not be amisse to consider the reasons , by which hee affirmes these two things ; the first , that all the whole church were present in the synod ; the second , that they all had their vote and concurrence , without which there had beene no great commendation of the resolution of the councell as hee prattles , and without which the decrees of the same had not beene ratified ; his first reason is this , because ( saith he ) paul and barnabas were received of the church , ergo , they were sent unto the church as well as to the apostles and elders as if one should thus conclude , the embassadours of france and swede were sent unto the king and parliament , and the citie of london entertained them , ergo , they were as well sent unto the citie of london as to the king and parliament ; againe , the citie of london assented unto whatsoever the king and parliament accorded unto to gratifie those embassadours after they had made them acquainted with what they had done , ergo , all the citie and the whole multitude of citizens had not onely their votes and concurrence in those great businesses , and were iudges also in the parliament , but they were altogether in the great councell , and that the parliament could have ratified nothing without them ; would not all men that should heare any man thus argue , gather that that man that should make such inferences from such premises , and should so conclude , that hee were crased in his braine , or else a very ninny , and void of all reason ? and yet this is the manner of i. s. and hanserdoes disputing , and which is more to shew the vanity of this man , he understands by the brethren , the multitude , and the whole church , agreeing and according with hanserdo in this sottish opinion , who holds that by brethren , the multitude , and the whole church , all the beleevers in jerusalem both men , women and children are to be understood , and that they all had their votes in that counsell and ratified the decrees , without the which they had not been valid , whereas it is most certain , as i shewed before in my answer to hanserdo , that there was not only an impossibility that such multitudes of beleevers as were in ierusalem should all meet in any one place , but that by multitude there and the whole church must necessarily be understood some choice and select men such as iudas and sylas were , who are called prophets and ministers of the gospell , of which the church of ierusalem was furnished with good store , and of which that great councell onely consisted , and who debated and argued con and pro about the businesse in controversie , which is manifest from the seventh verse , where it is said , when there had been much disputing , peter rose up &c. and in the . verse for farther confirmation of this truth , it is related that then all the multitude kept silence and gave audience to barnabas and paul &c. and that iames after they had held their peace gave in his judgement , to which the whole multitude and church assented : so that out of all these words it necessarily and undeniably followeth that by the brethren there , the multitude and the whole church are to be vnderstood , not the common people , men and women in the church of ierusalem ; for it is said they were brethren and therefore all the sisters were excluded , who were not at any time permitted to vote in churches cor. . and therefore the whole multitude of beleevers were not there , for women were part of the multitude ; neither were the weak brethren to be admitted to doubtfull disputations by a speciall command from the apostle paul rom. . v. . and this is accorded to by the wise i. s. that confident disputant , who saith that the apostles and elders as a committee first prepared the dispute and after reported it , not counting it safe to admit the weak to the same , whiles it was intricate , so that from saint pauls doctrine there were neither women nor weak brethen there , and from i. s. his own concession , the weak were not admitted all the time of the dispute : and therefore the whole multitude of beleevers that were in ierusalem were not in the councell , by all which it is apparently evident , that by brethren , and church , and multitude there , the whole company of beleevers in ierusalem cannot be understood , and therefore by brethren , multitude , and the whole church , we are necessarily to understand the learned and godly prophets , ministers and members of that church chiefe and eminent ones such as judas and sylas were , and with them are to be joyned the other presbyters that came out of all the churches of iudea , with those that came with paul and barnabas from antioch , which being all confidered together , made up a great number and multitude , all the which are called the church , v. . the scripture there speaking synecdochically , and taking a part for the whole , i say , of all such as these are did that synod consist , and not of all sorts of believers which were not members fit for a synod and councell , which was to be managed and ordered and consist of such men only as had received the keys , and upon whom the government of the church was laid , which was never committed to the people , much lesse to women ; & therfore i say in all these respects , by the brethren and multitude , and the whole church , we are to understand it synecdochically as before , for all those that were in the councell which were but a part of the whole , for the eminent ministers and prophets that were commissioners there , and assistants to the apostles and eld●rs , he which yet is more eviden● from this reason , that they onely could bee iudges and voters in that synod , which had heard the whole debate and the full dispute on both sides ; for none can be iudges in any cause to give righteous judgement , that have not fully heard the allegations and probations on both sides , which i. s. acknowledgeth , the weak neither heard , nor could judge of , because they were intricate ; ergo , they could not be iudges , nor give their voices there upon no terms : for they could not be judges of things they had not fully & understandingly heard ; now the weake neither heard , neither could they have understood if they had heard ( both which i. s. accordeth to ) and therefore by multitude and the whole church the weak brethren cannot be meant , much lesse the sisters : and if men would but with deliberation weigh and consider of things as they ought to be pondered and considered of , very reason without the warrant of holy scripture would perswade every rational and wel grounded christian that none could or can be iudges in any cause but such as have heard the pleading of the whole busines , and controversie from the beginning to the ending , which none but the apostles & presbyters , and the commissioners , and such as sylas and iudas and barnabas were , did ; for the scripture saith verse . that the apostles and elders came together for to consider of this matter ; and when there had beene much disputing , &c. out of which words wee may gather , that none but they that managed the disputation , and heard the whole debate , were or could be iudges , which all the people neither did , nor possibly could doe ; neither may we conceive of the councell of ierusalem that they had any raw headed boyes , or giddy braind creatures , or minors in it , or any such as were ever running out and in ; for wee may not imagine , that that great councell was like a pigion house , where they are continually fluttering out , and fluttering in ; for that councell consisted of such men onely as were holy , grave and approved ; all prophets , such as sylas , iudas and barnabas were , such as for gravity and experience , were thought fit companions to sit with the apostles and elders in consultation ; so that it is apparently evident , that councell consisted of none but venerable , pretious , godly and staid men , of whom wee can not by the law of charity thinke that they did the worke of the lord in that synod negligently , or to the halves , or that they did not all sit close , and diligently to the worke from the beginning of the session to the conclusion of the same , and therefore that as they met altogether at a set houre or time , so that they continued and kept together in consultation and dispute as long as any other sate , and till they in their wisedome by their joynt consents and agreements thought fit to sit to the full determination of the whole busines , and till the decrees were made , were it fewer or more dayes or weekes , and although it be not recorded how long the councell continued , yet wee reade no where in the . chapter , but that they sate altogether in judgement , the apostles and elders , and commissioners , till they had heard the whole debate and di●pute , and none but they : this truth may be gathered , not only from the holy scripture , and from that i have formerly spake , but from i. s. his owne words above specified , viz , that there were neither weake brethren , nor the sisters ; and therefore it is a great wickednesse in i. s. from such uncertainties as hee goes upon , to raise and make such conclusions as he doth , which tend to no other end , but for the taking away all the authority and power from the apostles themselves , which god notwithstanding had invested them with , and to put it into the hands of the people , which they had nothing to doe with ; for as his words declare , hee accounteth the apostles and elders but a committee onely , to prepare the dispute , and then to report it , that they might have the assistance and concurrence of the people , without the which ( as hee affirmeth ) there were no great commendation of the resolution , that is to say , if the people had not assented unto the decrees , they had beene of no effect , which if it be not wholly to devest the apostles of all power and authority , and lay it and place it upon the people , i leave it to the judgement of the learned , then the which there cannot be a greater sacriledge , and injustice perpetrated against ministers and servants of god in the world by any ; and as this dealing and proceeding of i. s. is most injurious to the apostles , so this his doctrine is contrary to all divine and humane learning ; yea , contrary to the very opinion of the learnedst of the independents : for this i. s. his judgement is , that the apostles and presbyters without the concurrence of the people and church , could not have made the decrees valid and binding , whereas all the independents ( besides himselfe ) joyning with the papists against the protestants , affirme , that the apostles onely in that synod and councell , by their infallible authority ratified those decrees ; and so they exclude all the presbyters , saying , that the apostles acted not as presbyters in that councell , but as apostles stles with a transcendent power , and were onely the men who were led and guided in that session by the holy ghost , and by a spirit of infallibility ( which say they ) the presbyters were not indued with ; and therefore their presence onely as apostles made their decrees binding , which opinion of the independents howsoever it is very erroneous , as i have often shewed in the foregoing discourse ; yet it is point blanke against the doctrine of i. s. who places all the power in the people , robbing both the apostles and presbyters of their authority ; and on the other side his brethren , they place all authority upon the apostles , and deprive the presbyters of it , and count them but ordinary men , and not infallibly there assisted by the holy ghost ; both which opinions as they are contrary unto the word of god , so they sufficiently prove that these men are but babel builders , whose tongues and language are divided , and tend to confusion ; for they are diametrically fighting one against ano ther ; so that all the world may see that those men that begin once to fight against the truth , like the midianit●s they destroy one an other . but this has generally beene observed , that such men as these are , that study to invent engines to beate downe the truth , yet all the vapours of their braine cannot so much as cloud so bright ● sunne , but it will evermore gloriously shine forth to the dazeling of the eyes of all the enemies of the same : so that it is a wonder of wonders to mee to see the people generally so hardned by obstinacy , that they cannot yet discerne into the craft and juggling of the ill-defendents predicants , who whiles they give the people or church power and interest , to humour them ( it is not so much out of love to them , as hatred to the presbyterians ) to build up their diana temple of independency , hoping by raysing it to ruine the truth it selfe , and to overthrow the whole fabricke of presbyterian government , which christ the king of his church hath appointed , and in fine by this meanes to bring in a confusion of all things , and a m●●re anarchy in church and state. but howsoever the ill-defendents seeke to put out the light of the truth by this their snuffing at it , they make it burne the brighter , as i. s. and hanserdo knollys have done by their snuffing at it . and this shall suffice by way of answer to have replyed to what both these gentlemen master hanserdo and i. s. had to say to my third proposition ▪ i come now to my fourth , which i will first set down with their answers to it , and then make my reply as i have done to all their former cavills ; and i will go on in the same order , first answering to hanserdo and then to i. s. my fourth proposition is this , viz. that the church of jerusalem and the government of the same , is to be a pattern for all congregations and assemblies in any city or vicinity , to unite into one church ; and for the officers and presbyters of those congregations to govern that church joyntly , in a colledge or presbytery . and for the proofe of this there needs no great dispute ; for all men acknowledge that the mother church must give an example of government to all the daughter churches ; now then when it doth evidently appear , that this mother church of jerusalem , in her most flourishing condition , and by her first constitution , was consisting of many congregations and severall assemblies , and that they were all governed by a presbytery , or a joynt and common councell of presbyters : then it followeth , that all other churches should be governed after the same manner as the mother church was , to the end of the world ; neither doe the brethren deny , but the government of the church of jerusalem , must be the patterne of government to all churches ; and therefore out of that misprision and mistake , that she was consisting of but as many as could meet in one congregation , they take the church of ierusalem , for imitation , and teach all their severall congregations to do the same , and to exercise the same power among themselves independent , and to govern with as absolute an authority in their severall congregations , as the whole colledge of the apostles and presbyters did in the church of ierusalem , and from the which they allow of no appeale , as all that know their tenents can witnesse : so that this last proposition being strengthned both by reason and the consent of the brethren , needs no further proof . now to this my fourth proposition and the arguments contained in the same , master knollys thus replyeth page . neither do the brethren deny , but the government of the church of ierusalem must be the pattern of government to all churches . but the doctor knows , that the brethren deny that the church of ierusalem consisted of divers congregations and severall assemblies under a common councell , consistory , colledge , or court of presbyters . and this they have not granted , neither hath the doctor proved . and this may be sufficient to be said in answer to the four propositions touching the first question . this is all mr knollys hath to say by way of answer to this my last proposition ; in the which answer of his , i desire the reader to observe what he in the name of all the brethren granteth and assenteth unto , and what both he and they all deny ( at least as he saith ) ; for he personateth them all . he grants in behalfe of them all , that the church of ierusalem must be the pattern of government to all churches : and this is as much as i desire . but by the way take notice that master hanserdo reckons before his host ; for i. s. is one of the brethren , and yet he page . asserteth that the example of that church is not bindingly presidentiall . now what he and all the brethren deny , if mr knollys be worthy of credit , are these two things , viz. the first , that the church of ierusalem consisted of divers congregations . secondly , they deny that the doctor hath proved it . that all the brethren deny ( as mr knollys saith ) that the church of ierusalem consisted of many congregations , is not altogether to be believed : for my brother burton , none of tne meanest of the brethren , doth not deny it : yea he not onely grants it , but by arguments proves that there were many assemblies of believers in the church of ierusalem : and therefore mr hanserdo in this also his assertion reckons before his host . but whereas in the second place he saith that the brethren deny that i have proved there were many congregations of believers in ierusalem , he being better acquainted with their denyalls then i am , may speak according to his information , and so is not so blame worthy as in the former of his conclusions ; but if it were any thing materiall , or to the purpose , i could name some of the brethren of the congregationall way , that told me discoursing with them , that by reading of my book they were convinced that there were many assemblies of beleevers in ierusalem : and therefore to my knowledge all the brethren do not deny that i have proved it : but whether or no i have not abundantly evinced there were many assemblies of beleevers in ierusalem , and that not onely out of the holy scripture , but from my brother burtons and hanserdoes own words , i leave it to the judgement of all such men as have any understanding and without prejudice shall read the foregoing discourse course , whither i send them , intreating them likewise with diligence to peruse it : and then i doubt not , but whatsoever they have beleeved concerning that businesse , or whatsoever they have formerly denyed , they will be convinced that i have sufficiently proved both from scripture and from my brother burton and saint hanserdoes own concessions that there were many congregations of beleevers in the church at ierusalem , and withall i am most assured they will also for time to come take heed how they beleeve mr knollys and those of his fraternity upon their bare words without other sufficient and approved witnesses . and this shall suffice for answer to master knollys . now i desire the reader to hear what learned i. s. hath to say ; he in the . page answers thus : first , saith he , they are not ( meaning the congregations and severall assemblies ) an example of uniting or aggregation , except it be found that there were many churches aggregated , which a very facile and swasible reader may well doubt of , for any thing that hath yet been said to make it good . for answer to i. s. i say that he that is but a very facile and swasible reader , that will vouchsafe to peruse and consider but what i have wr●t in way of answer both to himselfe , hanserdo knollys and my learned brother burton , will never doubt but that i have sufficiently made it good that there were many assemblies and churches aggregated in ierusalem : and therefore i shall send all such as are studious to finde out the truth , and to shun error and to decline all trivall and fond seducers , to what i have written in the foregoing treatise . and this shall serve for answer to his first reply . secondly , saith he , if this were granted that many churches did aggregate and unite in the beginning , yet would not this example be bindingly presidentiall , &c. here i shall desire the reader to take notice of the vanity of this novice , and worthlesse man who is so farr from all learning and knowledge , as he is not acquainted with the very principles of any sound reason or with the independents doctrine ; for he hath the whole army of the independents against him in this point as well as the presbyterians , who all acknowledge that the church of ierusalem is for its government to be the patterne of government to all churches to the end of the world ; and that hath been all the controversie between the presbyterians and the illdependents , whether that church consisted of many congregations and assemblies , which if it could be proved they profest that then the cause was lost and the day was the presbyterians ; for they all acknowledge that the church of ierusalem must be a pattern of all churches ; and this master knollys in the name of all the brethren assented unto in the foregoing words , so that these brethren are not so well acquainted with one anothers minde and principles as they perswade others they are . now profound i. s. denyeth that were it so that the church of ierusalem consisted of many assemblies , yet for all this that it could not be bindingly presidentiall , these are his words by the which he beats up all the independents quarters , to use his own rhetorick , and utterly overthroweth that cause he as a champion came out to maintain . neither hath he onely beat up the independents quarters , but indeed all the apostles quarters : for that government they established in ierusalem and in all the other primitive churches , was left for a patterne of imitation to all churches in all succeeding ages , as not onely the independents but all orthodox divines doe accord , yea the scripture it selfe hath commanded it , isaih . saying , out of zion shall come the law , and the word of the lord from ierusalem : ierusalem therefore must be a paterne , both for doctrine and government , and this al the independents themselves acknowledge , and the scripture in many places saith , whatsoever was written was written for our instruction ; therefore the government of all the primitive churches , especially that of ierusalem , and the example of all the apostles , are left for our imitation , phil. . now when the apostles constituted all churches after one way , and aggregated many churches or congregations all under one presbyterie , in each of them severally , as in that at ierusalem , that church principally , and all the rest are left for a paterne of imitation of church government to the end of the world , and this is confirmed by the holy word of god , and assented unto by all the learned , from all which when j. s. most rashly and wickedly dissenteth , i leave him to the censure of the seven new churches , who i hope will whip him out of their assemblies , with his foolish flagello flagelli , for thus sottishly beating up of all their quarters , and renouncing all the independents principles , whiles hee laboured to maintaine them ; and this shall suffice for answer to i. s. his grolleries to the former propositions concerning the first question . now before i come to my second question , concerning the gathering of churches , i will say thus much by way of preface concerning hanserdo , i. s. and my brother burton , that as they are very confused in their replyes , jumbling things together , that are heterogenious , leaping backward and forwards , picking and choosing , snatching and carping , yea , and trifling about words , as the custome of all the ill ▪ defendents is , so they deale not fairly with mee , nor ingenuously , nor saint-like with the people , whom they desire to delude , and therefore they passe over the most materiall arguments , never so much as making mention of them , and slighting all as not worthy the answering to , and by such arts as these are , they most prodigiously abuse the well minded people , and by these their unchristian , unbrotherly , and wicked dealings , they every day broach their errors with more facility , and abuse all their ignorant and credulous followers , to the utter destroying of many of their poore soules , some of the which as i am able to prove , were men esteemed of to be godly , as walking unblameably , being also diligent hearers of the word before they knew them , yet after their acquaintance with them , being first by their meanes seduced from our churches , after some time they fell from their congregations also , into wicked and desperate opinions , and in a short time after , became so prophane and beastly ; yea , so atheisticall , as it would exceed ordinary beliefe to relate , and truly if i had not very good witnesse to prove what i say , besides my owne knowledge and experience , i would not have mentioned it ; but because if occasion serves i shall be able to produce many presidents of fearefull apostasies , even amongst those that were their schollers , and the disciples of the independent way , i am the willinger to speake of it , that i might arme all men with some caution in reading their pamphlets , which they write against the presbyterians ; for they never deale candidly , neither with them , nor with their own brethren : for first they either wholly disswade them from reading our bookes , or else by their emissaries , and rayling libels they most shamefully vilifie and belye them so , that they come prejudicated to them , and then they send their owne putrid and corrupt scriblings amongst those of their fraternity , whom they miserably cozen and abuse with their fraudulent jugglings , and that against all the lawes of piety and common honesty , to the disturbance , both of church and state. this i thought fit ( i say ) to speake before i come to my second question and severall queries arising from it , concerning the gathering of churches , and their answers unto them , wherein they rather trifle then dispute , as will by and by appeare ; i shall therefore in my replying unto them , first set downe the question fully with all my queries , and then answer to all the materials of their fond cavils and evasions , with their silly responsals to them , and after i have done that , i will set downe gods method , and the apostles practise in the gathering of churches , with the manner of their admitting of members , and then reply to whatsoever they have to say against my arguments and reasons deduced from holy scripture ; and for further confirmation of the truth , i will adde many more presidents , and them undeniable ones of the apostles receiving of members , and that into churches formed after the new-testament forme , according to their owne description ; besides , those that were received into the catholike visible church , and all without any of those conditions they now require of their members , and i shall by gods assistance evidently make it appeare , that god by his holy apostles and ministers uses but one way of admitting of members into the church , whether it be the catholike visible church , or any particular presbyterian church , whether they be admitted in an ordinary or an extraordinary way , i say by thegrace of god i shal clearly elucidate this truth , that god useth one and the same method in gathering his people out of all nations into church fellowship , and the communion of the saints , which ought to all ministers to be a rule to walke by in the receiving in of members into their congregations . having thus set downe what order i will proceed in , i come now to the second question betweene us and the brethren , which is , concerning the manner of gathering of churches and admitting of members and officers , viz. whether ministers of the gospel may out of already congregated assemblies of ` beleevers , select and choose the most principall of them , into a church-fellowship peculiar unto themselves , and admit of none into their society , but such as shall enter in by a private covenant , and are allowed of by the consent and approbation of all the congregation . and this question brancheth it selfe into these severall queries : the first , whether for the gathering of churches there bee either precept or president in the holy word of god , that the preachers and ministers of the gospel did ever leave their owne ordinary charges , to which they are called , and whereto they are fixed , with a command not to leave them , and under pretence of a new way , or a new borne truth , or a new light , did runne about and alienate the minds of the people , well affected formerly to their severall ministers , as of duty they were bound , as who had converted them to christ by their ministery , and fed them still with the sincere milke of the word , and built them up in their most holy faith : i say , the first quere is , whether there be precept or example in the word of god of any true ministers so doing ? and whether it was ever heard of in the apostles and primitive times , that any beleeving christians were in great numbers congregated from among other beleeving christians , and moulded into severall congregations and assemblies , as separate and distinct bodies and churches from them , and who had no church-fellowship with the other congregations , nor communicated with them in the ordinances , but were independent from them , and absolute among themselves ? and whether this way of gathering of churches was ever heard of before these dayes ? and whether this be to set christ upon his throne , to make divisions and schismes in churches , and among beleevers and brethren , and that upon groundlesse pretences . the second quere is , whether for the making of any man or woman a member of the church , it be requisite or necessary , to the beleeving and being baptized , that they should walke some dayes , weeks , moneths , perhaps yeares with them , that they may have experience of their conversation before they can be admitted , and after that , a confession of their faith should be publikely made before the congregation , and the evidences of their conversion , as , the time when , the place where , the occasion how they were converted , should likewise openly be produced for satisfaction to the church before they can be admitted to be members , and if any , either men or women shall except against their evidence , that then they are not to be admitted ; this is the second quere . the third is , whether for making any man or woman a member , or an officer of a church , the consent of the whole congregation or the greater part of them besides the presbyters and ministers be requisite ? the fourth quere is , whether for the admission of any one into church-fellowship and communion , a private solemne covenant be requisite or necessary for the making of any one a member , the neglect or refusall of the which , makes them incapable of their member-ship and admission ? there is no question betweene us and the brethren , about a publike covenant , for we have presidents of that in holy scripture , in all publike reformations . the fifth quere is , whether the women and people , as well as the presbyters and ministers have the power of the keyes , and whether the women have all their voices in the church , both for election and reprobation of members and officers , as well as the men , and whether the consent of all the women , or the greatest part of them , bee requisite for the making of any one a member or officer , so that if they gain ▪ say it , being the greater number , or allow of it , the most voices carry the busines ? this is the fifth querie , the practise of the which , as of all the former , the brethren in some of their congregations hold for orthodox , and thinke all these things required of any that offer themselves to be a member . the last quere is , whether the practice and preaching of all these things , and the gathering of churches after this manner , be to set up christ as king upon his throne ? and whether churches and assemblies thus congregated be the onely true churches , and in the which onely christ rules aud reignes as king , and all other that are not moulded up after this fashion , bee no true congregated churches , and in the which christ is not set up as king upon his throne , which is the opinion of the brethren , as wil afterward appear . if i have failed in any thing in stating the question , or in any of these quaeries , the brethren must pardon me ; for i speak according to the practice of some of their congregations , and according to the doctrine many of them teach , not onely in their owne assemblies , but in every pulpit through the kingdome where they come , as i shall be able to prove : and therefore if i have been mistaken in any thing , they may blame their own practice and teachers , and thank themselves also , that in the space of almost three yeares ( though it has been again and again desired at their hands ) they have not so much as set down the modell of their government , and what they would have , with all the appertainances belonging unto it , that all the world might be out of doubt . what therefore i find practised amongst some of the most zealous of them , and the most approved for integrity , and what i shall be able to prove , that i have without any spirit of bitternesse specified . and now according to my method propounded i will set down their answers to what all of them have to say to the severall branches and parcells of the insuing discourse concerning the gathering of churches ; onely in this i shall refer every cavill they make against my severall quaeries and arguments to their right place ; whereas i said before , they had in a confused and disorderly way by snatches answered to what they thought themselves best able to deal with , eitherwholy passing by the main arguments with silence , or slighting of them with contempt , wherein i shall in their due places discover their dishonest dealing . but before i come to my answer , i shall desire the reader to hear , first what mr knollys and i. s. say concerning me about this second question . hanserdoes words are these page . and this question ( saith he ) the doctor brancheth into six quaries , wherein the judicious reader may perceive the doctor ( through mis-information i conceive ) hath mistaken the stating of the question , which he partly acknowledgeth . thus mr knollys speaks . i. s. his words are these page , . the second question , saith he , is of the manner of gathering of churches and of admitting of members and officers proposed by him : . in the chaos it seemes . . orderly , ( as he supposes ) drawn forth into six quaeries , though i dare not say there is not interfering , tautologie and great confusion . the nature in which the things are : viz. of quarie , incourages me rather to do some thing in them , for that i hope the doctor will not be great of his own sense , but take an answer of these things from those that know the way better then himselfe , who it seems is but a catechumenos therein . i shall here therefore indeavour to instruct him instead of refuting him , for as much as to me it seems unmeet , that a man should be polemically exercised before he be positively principled . thus speakes learned i. s. for my brother burtons good opinion of me and his kind expressions of his love towards me i shall in their places record them with my due thanks to him for the same . but whereas master knollys accuseth me of ignorance in the stating of the question , and saith that i have partly acknowledged it , and conceives that this mistake in me arose from a mis-information : in all he saith he playes the vain man ; for i am able to prove from their dayly practice all that i there set down , and know the question as well as any independent living , and can at any time make it appear that master knollys knows not the independents principles . and so far as their new lights have illuminated the world , so far i know of their wayes ; and that i acknowledged and no other thing : but why did not mr knollys in this place , if i were mistaken , honestly shew me my error ? and why did he not as beseemed a christian and a man truly fearing god , now set down fully and plainly what their way is that all men may know where to finde them ? these ungodly men are not so honest as to set down their way , and yet they pretend others are ignorant of it : when notwithstanding they know it better then themselves . in the same steps of hanserdo doth i. s tread in accusing me of interfering , tautologies and great confusion , and that i am great in mine own sense , and that i am but a cateshumenos , and that he knows the way better then my selfe , and that he will endeavour to instruct me instead of refuting me , for as much as to him it seems unmeet that a man should be polemically exercised before he be positively principled . thus this wretched man tramples upon me for my ignorance , and vapours at no allowance of his own knowledge , and yet keeps not his promise with me , to instruct mee , or to shew me my error , wherein he proclames himselfe to be a very unworthy creature , that i say no more : for it had been his duty to have ingenuously here shewn unto me my failings if i were in ignorance , and to have truly and uprightly set down what their way is ( seeing he affirmeth he knoweth it so well ) that all men might at last be undeceived if in error . this i say had been the part of a sincere christian and one truly fearing god , in the number of the which i cannot think or beleeve i. s. to be so long as he fondly boasteth of himselfe and keepeth not his promise : and it is most apparently evident to all that have read his wicked pamphlet that he is in the gall of bitternesse and band of iniquity where they find nothing but brutish impiety and apparent ignorance : for he himselfe , though a great teacher , knoweth not neither what he saith nor whereof he affirmeth ; who is as apparently nescient as hanserdo of the independents doctrine , and had need himselfe to be positively principled before he be polemically exercised . but whereas j. s. accuses me to be a catechumenos in their principles . i will undertake this upon my life before the whole kingdome to make it good , that i know the independent way as well as any independent in england ; and i farther undertake if the great councel of the kingdome shall call me and all the dissenting brethren before them , that i shall be better able in halfe a dayes space to deliver in , what modell they would set up ( if they will deal ingenuously before god and the world and speak their conscience ) then they all put together shall be able to do ; i may perhaps be thought something presumptuous ; but j. s. his fond expressions makes me speak that i do , which notwithstanding i still undertake to make good . and if i have not been mis-informed , there was one of the congregationall way , and none of the meanest of them , hearing my brother burton speaking very trivially of me , after he was gone out of his presence and passing a long with a friend of his and of the same fraternity , much blamed my brother burton , saying , that he had heard him speak as hyperbolically of me both for my learning and honesty as ever he heard man speak of another , and added moreover , that though i differed from them in opinion , yet he conceived that i was the same man still in all respects that i was when my brother burton spake so well of me , and said withall that he did verily beleeve , whatsoever master burton spake in a vilifying manner of me , that i was better acquainted with their way then he himselfe . and there will be no great difficulty if occasion serve to prove all that i now say . and therefore j. s. playes the child to babble thus to me , who by gods assistance and the power of his might shall be able to confound ten thousand such as he is , and to teach both him and all his complices whether assembled or not assembled , that their tenents are most wicked and abominable . and i hope that succeeding ages will say that god inabled me to be as good as my undertaking , for in his might i shall ever come out against all the independents and sectaries . and now i come to answer to all their replies to my quaeries . and first whereas they babble about the generall stating of the question and divide those things that i had joyned together and made but one generall question of , they shew themselves but triflers and not serious christians . for i never made any ; doubt but that the ministers of the gospell may gather churches for god in all ages sent his prophets and ministers for this very end to gather in the lost sheep of the house of israel and all such as belong unto his election into his house ; for i know that the ordinary way to bring men to the knowledge of god and of christ , wherein consists life eternall , is by the ministerie of the gospel , this i say is the ordinary meanes god uses for the perfecting of the saints , and for the edifying of the body of christ , and this i have learned from the holy scripture , ephes . . , , . & cor. . . and therefore all the pudder that i. s. and my brother burton make with their grollish interrogations about that busines is but to beate the ayre , and nothing to the purpose , and no answer to my quere , as the reader may well perceive , if hee lookes but backe to the question and first quere , neither can my brother burton or i. s. make it good by any one example out of the holy word of god , that the ordinary ministers of the gospel , did ever leave their owne ordinary charges , to which they are called , and whereto they are fixed , with a command not to leave them , and that under a pretence of a new way , or new light did run about to gather converted men , from among converted men , and so picke out of other mens folds and flocks the best and fattest sheepe , and molded them into severall congregations and assemblies , as separate and distinct bodies and churches from them , and who had no church-fellowship with other congregations , but were independent from them , and absolute amongst themselves : i say and affirme , that neither my brother burton , nor i. s. nor any predicant of the congregationall way can shew me any one president of this kind , either in the old or new testament ; and this was the question , whether there were any such thing to be found in the scripture ; and not whether the ministers of the gospel may gather churches , as both j. s. and my brother burton deceitfully make it . now whereas in the . page hee compareth our churches and congregations with the popish assemblies , and saith , that they professe themselves to be christians as well as the protestants , and that their gathering of people out of our ministers flocks is as tolerable as gathering them out of popish parishes and assemblies ; for this is the drift of his reason ; hee dealeth most uncharitably , and unchristianly with his brethren ; for hee himselfe in his booke called babell no bethell , hath there by the helpe of learned calvin and chemnicius , and other orthodox writers , proved that the church of rome is both idolatricall and hereticall , and errs in the foundation , and that all the papists living and dying in that their faith and beleefe , are in the state of damnation . so that they being considered in his notion , are as infidels and aliens from the common wealth of israel ; and the gathering of churches out from amongst the papists is to open their eyes and to turn them from darknesse to light & from the power of satan to god , and as bringing men out of heathenish idolatry or from jewish obstinacy , from the companies and congregations of the which all christians have an injunction to come out , they being commanded to come out of babylon . now i say in that my brother burton compares all the christian brethren in our congregations to the idolatrous papists , he sheweth the uncharitable opinion he hath of us all , so that now it is no wonder that upon all occasions he proclames us all the enemies of jesus christ and his kingdome . but blessed be god , we beleeve that through the grace of our lord iesus christ we shall be saved as well as any independents think they shall be saved act. . v. . seeing god hath put no difference between us & them purifying our hearts by faith. and therefore he deals very unchristianly & unbrotherly with us to compare us to the papists , especially when according to our covenant our parishes and churches are purged both of the service book & hierarchy and all popish superstition , as he himself acknowledgeth in the . page of his uncharitable pamphles : and therefore this his instance of gathering churches out of our congregations who beleeve in god as well as they ▪ answers not to the question . and for his other instance in the . page , where he asks me if i know not that the ancient church of the jews was then a church when the apostles by their preaching gathered a church out of it ? a christian church out of the iewish synagogues ? for answer , i say first , that i well see ( and that without spectacles ) that by these stones he hurls at all his brethren , and casts up dust yea dirt thus in their faces ( to usurp his own expression ) pa. . that he shews his want of love and charity to us , comparing our congregations and churches at every turn to the popish and jewish synagogues , and esteeming of the gathering out of people from amongst us , to be the same with gathering men and women from out of their idolatricall and jewish assemblies : for why otherwise if this be not his meaning , doth he bring his instances from both the papists and the jews at every turn ? and therefore for his so dealing , in the first place i answer , that he is very injurious to his brethren and must seriously repent for this uncharitable dealing . but secondly , i answer that my brother burton is much mistaken : for the apostles did not gather christian churches out of the jewish synagogues , as we may see in the second of iames and through the whole story of the acts , where we finde that the apostles in all their peregrinations ever frequented the synagogues and preached unto them there , and our saviour himselfe notwithstanding all the scandalls in that church and all their traditions , preached daily in the temple and in their synagogues , as the scripture relates ; yea and the apostles themselves after christs resurrection preached dayly in the temple and in all synagogues whersoever they journyed ; yea christ himselfe commanded all his followers , the whole multitude with his own disciples and apostles to hear the pharisees matth. . ver . , . and without doubt they did obey their master and made no separation from the synagogues and s paul in the . to the hebrews , blameth those that did leave the assembling of themselves together : therefore he did not allow of a separation from the synagogues and from christian assemblies and moulding themselves into separate congregations , under a pretence of a more refined holinesse and pure partaking in the ordinances , which is the pretence of all straglers ; all such proceedings were contrary both to the precept & example of christ and his apostles who taught and practiced the contrary , christ commanding the man out of whom he had cast the devills , and that would have followed him , that he should go to his own friends and abide amongst them still ; and he ever sent all those lepers he cured to the priests ; he never gathered churches out of the jewish churches , neither did ever any of the apostles or godly ministers do any such thing , but blamed it in all ; and therefore the independents going against both precept and example , are highly disobedient to god , and have for these their wicked and ungodly practises a great deal to repent of and to answer for : and if we will compare times with times , we may beleeve it was amongst the jews as it was amongst us under the prelates raign and power , those godly and powerfull ministers such as my reverend tutor master richard rogers , mr john rogers of dedham and mr dod and others ; when they sometimes went to visit their friends through city and country by their preaching they gained many souls unto god in many towns and villages , where after they had ( through the blessing of god upon their ministery ) converted them , they left them still abiding in their severall parishes injoyning them diligently and carefully to wait upon their ministers there , disswading them from separation upon all occasions ; and so it was amongst the jews , they came out to the ministry and baptisme of iohn and heard him upon every opportunity , but never left their own synagogues and their own ministers , as the scripture relateth , when they returned to their severall abodes , and so they went out to hear christ and his disciples as occasion served , and then returned home again to wait upon the ordinances in their severall dwelling places , and they had christs command to do this , neither is it ever recorded in all the new testament , but in the tenth chapter to the hebrews , that the christians relinquished the jewish assemblies , for which they are greatly blamed by saint paul. and i am confident if all the independents doe not seriously repent of their wicked and pharisaicall separation from our assemblies , the lord will shew at last some fearfull judgment upon them . for i affirme it , they have not one president for all these their practices in the whole book of god : and therefore my brother burtons instance of the apostles gathering of christian churches from out of the jewish synagogues , as it is in all respects unchristianlyand and deceitfully done to delude his fellows , so it is not true that he averreth : for the apostles did never gather christian churches out of the iewish synagogues : for they had a command from christ to the contrary ; neither was there any cause for any christians to separate from them ; for they exercised at that time nothing but the morall worship in their synagogues , having moses and the prophets dayly read and interpreted unto them acts . . and to those synagogues that unerring councell at jerusalem , consisting of all the apostles and presbyters act. . did send all the people and their severall cities to be instructed in moses ; therefore the apostles and ministers of those times never gathered christian churches out of the jewish synagogues , as my brother burton would infer to make good their wicked separations from us ; and their gathering of their churches out of our christian and beleeving assemblies , which , i am ever , by gods assistance , able to make good , is nothing to the question that i propounded concerning the gathering of churches out of already gathered churches . and therefore hitherto my brother burton hath befooled himself to no purpose but to discover unto the world how little skill he hath in divinity when he is out of a common place wherein every child may learn as much and far more then he can teach him . and this answer to my brother burton concerning gathering of christian churches out of iewish synagogues for the justifying of their unwarrantable separation , may serve to the same objection wheresoever the reader shall meet with it , as page , &c. and this might suffice to have answered to what my brother burton had to say to the first quaerie concerning gathering churches out of churches : but because my brother burton conceives that if they should not separate themselves from our christian assemblies ( whom he saith do not come up close to the rule ) into their several new gathered congregations , they could not set up christ upon his throne as not making his word the rule of reformation or a sufficient rule upon which we must necessarily depend , for the form and law of reformation , and that we ought not to wait on men ; and thereupon propoundeth a quaerie to me page . thinking by this means the better to justifie their unwarrantable proceedings : therefore i shall first gratifie my brothers desire and answer to his demand and then i will passe on to reply to what he and his complices have to say to my five other quaeries . but i will set downe my brother burtons oowne words which are these , p. . seeing ( saith he ) wee have all bound our selves by solemne covenant to reforme our selves , and those under our charge , according to the word of god ; yea , and every one to goe before others in this reformation ; tell me now brother ( saith hee ) if it were not a matter worth the while for our reverend and learned assembly , seriously to take into debate , whether the general tying up of men to waite necessarily on the synod for its finall resolution about church government , be not an usurpation upon our christian liberty and a diminution at least of the authority and sufficiency of scripture , and so consequently be not a trenching upon a fundamentall heresie ; as also an inhibition , restrayning every man in his place , ministers , masters , &c. from setting upon the work of reformation , and so necessitating a violation of our covenant , or a dangerous retarding of the worke ; thus my brother burton : these and such like are the subtill baits , and cunning snares wherewith he catches and draws into his net many ignorant , yet well meaning tender hearted christians , whereas reformation and discipline in the church in the full power thereof , had beene settled long since , had not independents studied ways to molest our peace in opposing the setling of church government , according to the word of god ; for this they have , and doe labour to withstand with all their might and great subtilty , by which meanes my brother burton , and those of his faction increase and strengthen their party , and set up their new wayes , and give an in-let to old and new heresies without interruption ; but this practice of independents is offencive to god and man , and absolutely contrary to that covenant , which we have all entered into . for when we covenanted for reformation , it was to be understood that wee were thereby ingaged to humble our selves before the great god , and with fasting and prayer earnestly to seeke to the lord , who is wise in heart , and mighty in strength , job . . able to over-power the hearts , wils and affections of principalities and powers ; yea , of the greatest kings and monarchs in the world ; who by his wisedome can advise , counsell and direct , and by his mighty and omnipotent working , and by the operation of his spirit can inforce , and compell them to obey his royall commands , and to set up an universall reformation of religion and discipline in his church , in its full power according to his sacred word and divine will : and whereas wee have all bound our selves by solemne covenant to reforme our selves , and all under our charge , according to the word of god , this strictly binds every one of us in speciall to reforme our selves , and those under our charge , by forsaking every sinfull way and evill practice , that wee or they have formerly walked , delighted and continued in , whereby wee have provoked the holy one of israel unto anger , isaiah . . and hereby magistrates , ministers , parents , masters of families are bound to take care , that all under their charge frequent the ordinances of god , and exercise all holy duties with them , and that they do● not suffer any to wander and straggle abroad into dangerous ways and by-paths , and errors and heresies , and blasphemous tenents ; for if they let them walke where they please , it shewes but little care taken to reforme and keepe them in the right way , which leads to happinesse , and it is a violation of this part of our covenant , where wee have bound our selves every one , to reforme one , and all under our charge ; yea , and wee are bound every one to labour to goe before others in this reformation : but our covenant doth not therefore bind every man and woman to take upon them to set up , and follow what government seemes good in their own eyes , or rather is most suitable to their boundlesse spirits : our covenant gives no such liberty to any ; for were this the sense of the cov●nant , when it binds every particular man to indeavour to goe before others in reformation , this were to covenant against sinne , formality , and tyrannie , and to vow for unlawfull libertis●e , prophanesse , and an anarchie which would bring inevitable confusion in church and state ; for under the pretence of going before others in reformation , heresies , unwarrantable , corrupt , and dangerous new opinions would then be broached , maintained , and disperst abroad , without either the feare of god or man ( as at this day wee are taught by sad experience ) ; and all these deadly and destroying heresies would be disseminated and divulged under pretext , that their ways are agreeable to gods word , and that they come neerer , and walke more close to the rule of christ then others doe : although their feet tread not in the steps of his commandements , but walke in wayes contrary to his holy will ; and therefore such disorderly walkings as these , are a deformation of religion , not a reformation according to gods word and our solemne covenant which wee have all entered into . but my brother burton , as i related before , puts it to the question , whether or no it be not an usurpation upon our christian liberty , and a diminution at least of the authoritie and sufficiency of scripture , &c. for a man to be tyed to waite on the synod for its finall resolution for church government : it may be answered for magistrates to be zealous for reformation , and to settle that church government which god hath appointed is so farre from being any usurpation upon our christian liberty , or a diminution of the authority and sufficiencie of the holy scripture , as they have warrant for it out of holy writ ; and the practice of the most godly princes is there recorded for their example and incouragement , to go on undauntedly in the work , chron. . . to the . v. chro. . the , , , . chron. . &c. chron. . &c. chron. . . &c. chron. . &c. king. . to the . ver . ezr. . neh. . so that gods word be the absolute rule to direct them in this their undertaking , and the true intent of our covenant , is that we will all be ayding and assisting to the utmost of our power to further them in their holy indeavours . now wherein for the effecting of such a reformation that may in all things bee grounded on scripture can a better course bee taken then authority hath appointed ? namely , by calling together an assembly of ministers , men skilfull in the originall tongues , learned in all other sciences , and approved to be godly , pious , zealous , orthodox men , and mighty in the scripture , and which is more , to be selfe-denying men , who being met together have humbled themselves by fasting and prayer before the lord of heaven and earth , imploring his divine assistance , illumination , and direction out of his holy word , for the reforming and setling the government of the church , according to his sacred will ; and for these godly , conscionable , and learned ministers , as they did thus meet together , so they have ever since laboriously searched the scriptures to find out what is the good will and pleasure of our god herein , and they have not concluded of any thing , but what they bring their warrant for out of gods word , being taken from the example , practice , precepts and commands of the holy apostles ( and the churches in their times ) for that government which they stand for , and humbly desire to have setled aud established in the church of god. now can it be justly said , that if men waite patiently while these truths are discussing ( which have beene the longer by reason that daily opposition , and many cavilling argumentations that have beene brought against that truth which they hold forth , by some irresolvable spirits ) that this is to tye them to waite on the synods finall resolution ? no surely ; for to waite on the meere resolves of men , the wisedome of the state would never permit to tye any man , but to waite on gods word , and those warrantable and unquestionable truths , which by the synod are clearely demonstrated out of the same , concerning church-government ; and this is a truth cannot be denyed , or gain-said , that it is better , and the safest way for men to waite , see , and seriously consider of what god shall out of his word reveale to his faithfull servants the ministers , who are met together in his name and feare for this very end and purpose , diligently to seeke and find out his good will and pleasure in this particular , then for men to tye themselves to the private opinions and wayes & policie of some particular men , who under the pretence of going before others in reformation set up what government they please , and cause people to enter into a covenant of their owne framing , for all which when matters are rightly stated and tryed by the ballance of the sanctuary , there is not any colour nor warrant out of gods word , nor in the solemn covenant which we have taken ; & therefore in the judgement of all , who are humble and low in their owne sight , and who sincerely aym at the glory of god , & zions peace ; it is not thought any usurpation upon our christian liberty , nor diminution of the scriptures authority , nor retarding of the worke , to waite and see what god shall make cleare to the synod out of his word , upon their debates , consultations and answers to all opposing parties ; for this is a way to make truth perspicuous , and as wee are exhorted to try all things , and hold fast that which is good ; so those that are godly , and will not be deluded with shewes , they bring all these results to the touch-stone of gods word , and if they find that they indure the teste , then they dare not but receive and hold them fast , being the words of sound and wholesome truths , so that the finall resolution for church government which men waite for , is not from the synod , further then they hold it forth , and make it manifest to be agreeable to the scriptures , and to that rule all men are bound to submit , and we ought to waite and see what the synod doth conclude of out of gods word , as the church of antioch , and other churches did , acts . where we have a president for our imitation set before our eyes , in the which wee may observe that the christians of those times were as well instructed as any in the new gathered churches , or any of the dissenting brethren , whether assembled or not assembled , and yet all those holy and godly christians thought it no usurpation upon their christian liberty , nor no diminution of the authority and sufficiency of the scripture , nor no dangerous retarding of the worke of reformation , and of setling their church-government , to waite upon the synod at ierusalem for their finall resolution about that question there in debate , and which had caused so great a schisme betweene the jewes and gentiles ; i say these glorious and truly precious christians had none of these panicke feares the ill-dependents of our times are troubled with , but willingly and cheerfully waited upon that synod and councell , without making in the meane time any rents and separations from their christian brethren ; and this their doing was left for our example to teach us to doe the like , and not under a semblance and shew of going before others in ●reformation to make rents and schismes in the church and state , and to gather new churches , and separate assemblies ; and this shall suffice in way of answer to have spake to all my brother burtons cavils against my first querie , and for answer likewise to the question propounded by him to mee : and now i come to see what my brother burton hath to say concerning my second querie , viz. touching the requisites in those that are to bee made members ; the reader may looke backe to the querie by which hee will the better discerne the grollery of the man , as for i. s. hee answers to that querie ( although it be the practice of many of new gathered churches ) that hee knowes none such who hold it so ; so that it seemes i. s. is but a catachumenos in the independents doctrine , whiles hee undertakes to instruct others in it : but my brother burton he is well verst in all the ill-dependent discipline , both for the theory and practick , who answers thus to my second querie , page . i pray ( saith he ) what harme is in that , that none are to bee allowed of but by the consent and approbation of all the congregation ? for answer i say , very much harme , in regard they impose a law upon their brethren , that christ the king of his church never laid upon his people , by which they deprive them of that christian liberty christ hath purchased for them , and in the which they have a command to stand fast , gal. . . which is not to bee intangled with any yoake of humane bondage . but it will not be amisse to heare his reasons ; they ( saith he ) who are to walke together , should first be agreed together , as amos the . . ( an two walke together except they be agreed ? if therefore any one of the congregation can object any thing , as a just cause of non-admittance of a member , hee ought to shew it , not onely for his owne peace , but the peace of the church , &c. a second reason is this , to know those well ( saith hee ) that are to be admitted , abundans cautela non nocet , in things weighty we cannot be too wary ; nor do we so much look at circumstances in conversion , as the substance . this is all my brother burton hath to answer to my second qu●ry which he calleth a caption . but for answer , i expected that he should have produced some command or example out of gods word , for the ratifying of this their practice in their new congregations ; for that is ever to be the rule of christians obedience , and where our king christ jesus hath ceased to command , there all his servants must cease to obey ; now when these of the congregationall way have neither precept nor president for these their proceedings in their admission of members , it is but a vaine tradition of their owne braine and ought by all christs true disciples to be abhorred and abominated . but whereas my brother burton saith , that they that are to walk together , should first be agreed together , and cites these words out of third of amos ver . . can two walke together except they be agreed ? to this i thus reply : first , that if the independents were gods , and all the presbyterians went on in wicked and sinfull courses , then this question of his had been to the purpose ; but when it is certain that the illdependents are sinners as well as the other sonnes and daughters of adam , and many of them known to be notoriously scandalous , not onely for their damnable and hereticall opinions and schismaticall doctrines , but for their lying , rayling , hypocrisie , pride , covetousnesse , &c. and all of them guilty of the sin of seducing and misleading the poor people ; i say in all these regards , i see no reason why there should be any necessity layd upon gods heritage and people to be acquainted with them and their ways , except it be that all such as fear god and will walk in his pathes , by knowing of them , may shun them and their by-wayes , which they are bound to do both from precept prov. . v. , . ps . . v. . and from the example of our saviour , ioh. . ver . . where it is said that iesus did not commit himselfe unto them , because he knew them . and so all good people and such as truly fear god should make use of their knowledge to shun such seducers and deceivers , and to decline all their by-wayes . but secondly , i answer that god hath no where injoyned or required that those that either are to be made christians , or to be admitted into church fellowship should either know the faces of all the members of the congregation , or should be particularly acquainted with the whole church that he is to be admitted a member of : for we have no warrant for such practice in the whole scripture , neither is there any example of it from one end of the bible to the other ; and therefore it is meer will-worship and a serving of god after the commandments of men , which is so often condemned in holy scripture , as isaiah . matth. . mark . coloss . . and therfore ought to be abhorred as an intolerable yoke of bondage , which neither we nor our forefathers could bear acts . whereas christs yoke is easie and light , and they that take his yoke vpon them finde rest unto their soules matth. . ver . , , . who saith unto his people , come unto me all ye that labour and are heavy laden and i will give you rest . he doth not say , if you will come to me and be admitted into church ▪ fellowship , you must first walk sometime with my people and be acquainted with them ; i say christ the king of his church hath given no such command either to those that are to be admitted or to his ministers and stewards of his house which is his church of any such practice . thirdly , i answer that as there is an impossibility almost for any man or woman to be acquainted with a whole church , so it is neither necessary nor usefull : for that knowledge that is required as necessary to salvation and for the making of any fit to be church members , consists in these things , that they repent and beleeve and be baptized , and that they should know the onely true god and whom he hath sent , jesus christ . john . and this is the first thing absolutely necessary to salvation which is required of all such as will be christs disciples . the second thing is , the knowledge of our selves , which consists in self-denyall and regeneration , for if any will be christs disciples they must deny themselves and take up his crosse dayly ; for so saith christ our king matth. . luke . and again john . ver . . christ speaking unto nicodemus , saith to him and in him to all men , except a man be born again he cannot see the kingdome of god ver . . except a man be born of water and of the spirit he cannot enter into the kingdome of god : he must be a new creature , saith he . and this is the knowledge that christ the king of his church requires as necessary for their salvation , so for their admission into church fellowship , and he that has these qualifications has as much as christ requires ; and there is no need of any particular or familiar acquaintance with all those of the congregation or with the whole church or that they should walk some time with them , therefore it is wickedly done in all those of the congregational way to impose laws of their own making upon the people of god their brethren who are a free people : and therefore they that desire to serve their king christ jesus and to hear and obey his voice only , ought to detest all these false teachers that would so inthrall them , especially they ought to abominate their practices because they make these their traditions gods ordinances . but whereas my brother burton saith that abundans cautela non nocet , and that they look not so much at circumstances in conversion , as the substance . i affirme it is a most arrogant expression in any so to speak ; for in his thus speaking , he makes as if it were in the power of poor mortall creatures to search mens hearts and judge of the secrets of the same which is onely gods peculiar : but that is not all , but in this his expression there is a high strain of confidence in the man that he will seem to be wiser then christ himselfe that was the king and lawgiver of his church and the mighty councellour ; and yet he gave no precept for this abundans cautela : and yet it is most certain , that he revealed the whole will of his father , and his disciples also delivered unto the church the whole counsell of god act. . and yet neither christ nor his apostles did ever deliver this doctrine of walking with the church sometime , nor never spake of this abundans cautela ; therefore i gather it is neither part of the will or councell of god that they injoyn this walking upon his people : therefore all the true subjects of jesus christ and all his leige people ought to abominate and abhorre all such usurpers as my ▪ brother burton and his complices are , that trample down the laws of christ our king and impose their own inventions and traditions upon his people for christs ordinances and statutes . and this shall suffice to have spak to what my brother burton had to say to my second qu●rie . to the third quaerie , concerning the consent of the people and congregation , my brother burton replyes that it is answered before , which was no answer to that quaerie . but now learned i. s. comes in , and page . we hold it ( saith he ) yea , that for the admission of any to membership or office bearing in a church the consent of the congregation or the major part thereof , as well as officers , be required , and that as well in regard every one takes a charge upon him as in respect of interest . i expected that this groll i. s. should according to his promise , not onely have given me a parcell of words ; but as he accounted me a catachumenos , that he should have taught and instructed me out of gods word , which must be the rule of our obedience , and out of his statutes , where ever christ the king of his church had ever given such a law unto his people that they should admit of none into his house without the consent of all their fellow servants , and where he did resign his authority and put it into the peoples hands , and commanded them that they should take a charge of his family upon them as having an interest in it : and where christ did ever by any law or statute make his people servants to each other , as that they should take a charg over them & have an interest in them to judge them at pleasure ; all this i looked for at i. s. his hands , and that now he should have fully informed me in it ; especially when we have a command from christ our king to the contrary i desire to go on warily cor. . . who saith to all his servants and subjects by his apostle , ye are bought with a price , be not ye the servants of men : now if we are not to be the servants of men , how then comes it to passe that the independents make us not onely servants but slaves and vassals to them ? for what greater bondage and servitude can there be in the world then to be under the controule of every one his fellow servants ? so that without their good likin● they can neither come in nor go out of their masters house , nor be admitted to do that service their master calls for at their hands , but if any one of their fellow servants shall except against him , he must be kept out of doors . i appeal here to the judgement of all men whether there were ever extant in the world such a generation of lordly gentlemen over gods heritage seen since mortality inhabited the earth ; or that did ever more impudently domineer and lord it over gods clergyes then in this our age where every man makes himselfe a lord and judge over his brother who is purchased by christ his king and made free by his word ; especially is not this a horrid insolency in any to take upon him to judge his brother , when there is a statute , law and a command laid upon him to the contrary ? rom. . . let us not therefore ( saith the apostle ) judg one another any more , but judg this rather , that no man put a stumbling block or occasion to fall in his brothers way , in the which law & statute there are observables . the first is this , that no man should judge his brother any more : and this statute is ratified by many other and from most warrantable and divine reason ; the other statutes that confirme this are many in the same chapter with the reasons thereof : for saith the apostle , what art thou that judgest another mans servant ? to his own master he standeth or falleth ver . . therefore thou oughtest not to judge him , for to this end ( saith he ) ver . . christ both dyed , rose again and revived , that he might be lord both of the dead and living . christ saith he is our lord both by donation , by conquest , by purchase , by covenant , by fellowship with the sonne and with the father , we were given unto him by god the father , and he conquered all our enemies and led captivity captive , and vanquished the strong and armed man and disarmed him , and rescued all his servants out of his slavery , & he hath redeemed us by no less price then his pretious blood , and we are his people also by covenant and by communion in his graces and resurrection and glory injoying with him all felicity and everlasting happinesse with an eternall kingdome ; therefore saith he in the . verse , why dost thou judge thy brother , and why dost thou set at naught thy brother ? we shall all stand before the judgement seat of christ . therefore judge not thy brother . and st. james saith , my brethren be not many masters . and this i say is the first observable out of that text ; that we ought not to judge one another any more . the second observeable is that no man should put a stumbling blocke , or occasion of fall in his brothers way . now i appeale unto any man , what greater stumbling blocke , or occasion to fall can be put in any mans way , then when men on their own heads impose a law upon their brethren that christ our king never gave to his people , or what greater scandall and offence can be given to a poore servant of jesus christ his king , then to be thrust out of their masters doores , or to be kept out of their masters house , and to be judged at the will and pleasure of his fellow servants , whether hee be fit to come into his maastars family or not ; if this be not to judge his brother , if this be not a scandall ; yea , if this be not an intolerable tyrannie , there was never any either judgement , scandall or tyrannie in the world , nor greater rebellion and contumacy against the king of his church , and against his subjects ▪ servants , and redeemed ones : and therefore if the pope and prelates were so much abominated and abhorred of all men for their usurpation over gods heritage and clergies , how much ought such squanderling fellowes as this i. s. and his complices be abominated , who thus take upon them to discerne into the very secrets of their brethrens hearts , and to judge them fit or not fit to be received into church fellowship , and into the communion of saints , and according to their conceit and opinion , so to bring in their verdict of admission or non-admission , when christ our lord and king sayes , judge not lest ye bee judgod , matth. . and bids all men that are heavie laden to come unto him , matth. . and saith , iohn the . v. . him that comethunto me i will in no way cast out . here the lord the king of his church gives free admittance to all his subjects and servants to come into his kingdom and house ; but here is my lord taps his chaplaine and his associats , and they all take upon them this power and authority , that except it be by their good leave & liking , they shall not be admitted into the house of god ; for they have a charge over that house , and an interest also ; these are i. s. his owne expressions . now i do here againe appeale to any that have but any ordinary understanding , whether there was ever such a supercilious brood of creatures in the world before these ill-dependents were hatcht that can thus trample all the lawes of christ under their polluted feet , and yet pretend they onely set him up upon his throne , when notwithstanding it is apparently evident , they practise the contrary , and violate all his most holy statutes , and preferre their owne traditions before his commandements , as this is one of judging their brethren , and not admitting of them into christs church and house , without the consent of the whole church , when christ neverthelesse hath enacted so many lawes to the contrary . and this shall suffice to have spake in way of answer to what i. s. had to say to my third querie ; the fourth followes concerning the covenant , whether necessary to admission ? to which my brother burton thus replyes , page . now ( saith hee ) the very name of a covenant is become a bug-bear to many , and tels us moreover what hee hath said concerning their covenant in his vindication ( that learned peece of stuffe , such an other as his truth shut of doores ) and his protestation protested , and then hee makes a briefe description of their covenant to no purpose , and then concludes , that it is not the name of covenant that is so terrible , but the order of church-communion ; and this is to those onely , that having usod to walke without a yoake , as the scripture cals sonnes of beliall , love not to come under the yoake of christ , then which to a willing bearer nothing is more easie and sweet . i expected from my brother burton especially , who talkes so much of setting up christ upon his throne , as hee counts all men enemies of jesus christ , and converts but in part , when they come not up close to the rule of reformation , gods word ; for thus my brother speaks , page . i say i expected from him , that hee should have ratified their practice , in admitting of their members by a particular explicite covenant from the word of god , and from either some command , or some example , both which when this their practice wanteth , it can not be of faith , and therefore is sinfull . but i desire the reader to observe some particulars in my brother burtons expressions , not to shew the vanity , sinne and uncharitablenesse of them all , for that would require a tractate by it selfe . but first ; i pray observe , the very name ( saith hee ) of a covenant is become a bug-beare to many , that is to say a terrour againe a few lines , after he saith , that it is not the name of a covenant that is so terrible , but the order of church-communion . here i leave my brother burton to reconcile his owne contradiction , the very name of a covenant ( saith hee ) is a bug-beare , and it is not the name of a covenant that is so terrible . secondly , hee acknowledges that this covenant is a yoake , and so it is indeed ; but withall it is worthy of observation , hee cals it christs yoake , and yet it was never imposed upon the people of god by christs command , nor was it appointed by him : so that whatsoever they bring into the church upon their owne braines they impose it upon the people as one of gods ordinances , which is an insufferable insolencie in these men . thirdly , my brother burton accounteth of all such as will not submit it themselves to their government , and goe in their church way to receive or take their covenant , to be the sonnes of belial , and not under christs yoake ; these are his words , page . thus charitably the independents thinke of all the presbyterians their brethren , because forsooth wee will not enter into their covenant , which notwithstanding they can neither give us either precept or president for ou● of the whole word of god , they account us the sonnes of belial . now wee are taught , that whatsoever is not of faith is sinne , and whatsoever is not grounded upon gods word , all men know is not of faith , which when their church practiseth without it , it is most apparent that they are in a sinfull way , and therefore are rather the sonnes of belial then wee . but learned i. s. page . whiles hee goes about to defend the covenant , sayes enough utterly to overthrow it . the fourth querie ( saith hee ) of an explicite covenant , whether necessary to admission . answ . i know not ( saith hee ) why it should be more incovenient then a publicke nationall covenant . but necessary ( saith he ) wee hold it not ; all the world may see that i. s. is but a novice in the independent principles : yea , that hee is a very catechumenos : for all those that are any thing acquainted in the independents principles , hold this explicite covenant to be the forme of the church , without the which the church cannot be a church , nor without the taking of the which , there can be no admittance into church-fellowship with them ; yea , my brother burton cals it christs yoake , and proclaimes all those that will not weare it to be the sonnes of belial . so that these men do not agree amongst themselves , the one party of them holding the particular covenant absolutely necessary , the other saying , but necessary wee hold it not . so then by i. s. his owne confession , who speakes in the name of all his party , it is none of gods ordinances , for all gods ordinances are necessary in their season , and whosoever should contemne or slight the least of them sinneth greatly . but whereas i. s. saith , that hee knoweth not why a particular explicite covenant should bee more inconvenient then a publicke nationall covenant , i affirme this is fondly spake of i. s. for wee have divers presidents and examples in holy scripture and precepts for entring into publicke covenants , and wee have read of the benefit that hath from them redounded to the whole nation & country by them for incouragement to all men , upon just occasions to enter into some solemne covenant with our god : but wee have neither precept nor example in all gods word of an explicite particular covenant taken in any church ; and therefore it must needs be inconvenient as not being of faith : for whatsoever is not of faith is inconvenient ; yea , very hurtfull to him that doth any thing in gods matters without it ; for it is sinne to him , and will bring downe punishment upon him for it . but for i. s. i will say no more to him about this point , who i finde to be a very catechumenos in the principles of independency , when notwithstanding he promised me he would teach and instruct me in the independent way . but i will now examine the reason that the author of the book called truth gloriously appearing from under the sad and sable cloud of obloquy , giveth for this their covenant . he page labors to prove their particular explicite covenant out of that place , acts the . verse . where when paul was come to jerusalem , he assayed to joyn himself with the disciples . now saith he , the word joyn in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to joyn by covenant , and intimates such a joyning of paul to the church , as the joyning of a man to his wife : for in matthew ( saith he ) the same word is used , matth. . . for this cause ( saith our saviour ) shall a man leave father and mother , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cleave to his wife . now ( saith he ) we know that a man cleaves to his wife by a covenant , and therefore why not so to the church ? if he had said , why not so , unto christ , he had said something to the purpose ; for we are married onely unto christ , and not to the church , knowing that the church is christs spouse , and christ is the churches husband ; and we are married unto christ , and not to the church and one to another ; neither did any christian yet ever deny , but that all those that would be joyned unto christ , and so be received into his house and family , and be subjects of his kingdom , they must take the oath of allegeance unto their king christ , and therefore must enter into his house , which is his church , by the covenant of baptism ; this i say all men accord unto , when men are first admitted into the church : and this covenant , i say , all that will be christs disciples , and of his kingdom and family , must take before they can be admitted . but that they should after they are baptized , enter into another particular explicite covenant , and by that binde themselves to the church ; i affirm , there is neither precept nor president for it in all the holy scripture , either of the old or new testament ; neither is there any such mystery in the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to imploy so much ; for we know the same word is used in the eighth chapter of the acts , verse . where the spirit said to philip , go neer and joyn thy self to this chariot . where the word joyn in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which word , philip did not understand that he must joyn himself to the eunuchs chariot by a particular explicite covenant . no more ought any wise man to conceive , that when paul assayed to joyn himself to the disciples , that by that he would have taken a particular explicite covenant of church fellowship : this is nothing else but to beg the question , and to amuse the simple , and to deceive them by taintering the words of scripture , and stretching them beyong their native signification , to make them fit for their occasions , that they may juggle the better to delude the poor people , which is a great wickednesse in these men thus to trisle about words , till they loose the truth , which is the substance to the destroying of their poor souls . the truth is , that word is often used in the holy scripture , and is used metaphorically as being taken from joyners and crafts men , that joyn many things together by glew : and ●o ordinary discourse it intimates a close joyning , whether natural as a branch to the vine , or an arm to the body , or artificial , as when two sticks are joyned to become one in ezekiels hand , ezek. . as when masons joyn stones together , or carpenters timber to make a house . but that this word joyn should alwayes imploy a particular explicite covenant to any church or congregation , when any man takes on him a new relation to it and is made a member of it : i affirm , there is not one example of it in all the word of god ; and as for any command , that every member of a church should do it , there is none : and therefore , it is a meer will-worship , and one of their own traditions , and ought to be abandoned of all christs disciples , and with so much the more detestation , because they make it one of gods ordinances , and part of his service and worship , and the very form of a church , whereas it is a batch of their own leven , by which they have of late much sowred the truth . but as i said before , so i say now again , that christians are to swear fealty onely to their king and lord christ jesus , who is their husband , and who is the onely master of his own house and church , and whose voice is onely to be heard , and whose laws are onely to be obeyed and listned unto ; & we swear no allegiance or fealty to the church , for we are all his servants & domesticks , and have no authority one over another , to impose laws upon each other , or to enter in to any covenants amongst our selves , without a special command from christ : and as when stewards of princes or noblemen , take any in to their masters families , they swear them onely to their lords and masters ; we never hear that the servants enter into any covenant among themselves , or joyn or unite themselves in covenant one to cleave unto another : such proceedings amongst servants would never be allowed or tolerated amongst men , it would be thought rather a conspiracy or a confederation to do mischeif , if they should attempt such a thing . as when those men enterd in to a covenant amongst themselves , that they would neither eat nor drink till they had killed paul ; yea , it hath ever been observed in all countreys , that when servants began once to combine together , and to joyn themselves by secret covenants , they have alwayes plotted mischeif , and therefore there hath been special care used to prevent such conspiracies . and all men may well perceive by this their covenanting in their new gathered churches , what it tends to , if god of his infinite goodnesse prevents not their designe : therefore , i say , we being christs domesticks and his church , and being his house , and he being the onely lord of it , and our king , we are to smite our covenant onely with him , and to swear fealty and obedience to him onely , and his laws , and we are not to be the servants of men , cor. . and therefore the lord saith in malachi the first , if i be a father , where is my reverence ; if i be a lord , where is my honor ? how is it that ye obey me not ? we are onely therefore to obey his voice , and not to regard the traditions of men , or to serve god after the commandments of men : now then , when the independents impose this their covenant upon the people as a part of gods worship , and will not admit of any into their new churches , without entering in to this conspiracy ; i say , by all their proceedings in as much as in them lies , they dis-throne christ in preferring their own laws before his ; wherein they commit a detestable wickednesse . and this sh●ll serve to have spake concerning the fourth quere . and now i come to the fifth , of womens votes , whether they are to be admitted in elections ? to which my brother burton thus replies , page . we ( saith he ) tie not the keys to womens girdles . and i. s. page . but as for this of womens voting in the church ( saith he ) we have no such custome , nor any of the churches of god that i know . thus he . for answer to both , my brother burton and i. s. i say thus much , that they cannot be ignorant of the practice of the churches , in many of which , and those the principalest and the choicest ones , to my knowledge the women had their voices both for the receiving in of members , and for the casting of them out upon any scandal ; so that there were none admitted , either men or women , though of never so great rank and quality , without the leave and good liking of the women ; so that if at any time they opposed the entrance of any , though it were but upon meer jealousies that they were not godly , they could not be admitted members of those congregations : but it seems they are now ashamed of this their practice , and therefore plead ignorance in the businesse . but that the world may see i write nothing in my first book concerning womens voting of it in churches , i shall recite some two or three stories , omitting many to prove their practices in those dayes . and what i shall relate , and much more i undertake to prove by sufficient witnesses whensoever the independents shall put me upon it . and withall i shall make it appear , there was never greater juggling then hath been amongst those of the congregational-way , in admitting of members . the stories briefly are these : a gentlewoman of my acquaintance coming up to london , since these new lights broke out , was so infatuated with them , that shee had a great desire to joyne her selfe to one of the prime churches of the congregationall way , concerning the which gentlewoman i can say thus much upon my owne experience , and it can be proved by many , that whatsoever shee is now , before shee became an independent , she was a woman not onely of an emaculate life and conversation , but a woman of singular piety and charity towards all to her ability , and who ordinarily twice or thrice a week was wont to set dayes apart in private to seeke god , and to humble her selfe by fasting and prayer , and this was her constant course of life . yet this woman assaying to joyne her selfe unto these new disciples , and being to make the confession of her faith before the congregation , and to bring in the evidences of her conversion , shee not having had many moneths acquaintance with them , and having not walked with them above halfe a yeare , or there-abouts , was forced the better to make the church understand the worke of grace wrought in her heart , to recite unto them her course of life , how shee had constantly walked with god , and what communion she had with him , signifying with all that shee had ever loved the saints and brethren , a sufficient token of conversion , and of being one of christs disciples , if either christs owne testimonie or saint iohns may be beleeved . yet when shee had made an end of her confession of her faith , and produced her evidences , a wench rose up in the congregation , and profest before them all that shee was not satisfied with her evidences that shee was a beleever , for as much as the pharisees for all outward performances could say as much as shee did , or used words to this effect . vpon which the church could not admit her , for the sister was not satisfied : so that the gentlewoman since joyned her selfe to another congregation . an other president is of a young man , reputed amongst his neighbours very godly , who being much inamoured with the new way of church-fellowship , assayed to joyne himselfe to one of their congregations , not that i spake of before , and being to make his confession , and to bring in his evidences , and having to satisfie the church , done as much as they injoyned him to doe , two of the women in that assembly opposed his admission ; so that without their good liking hee could not be admitted a member , and hee applying himselfe unto their pastor , and to the elders gave many signes of his true conversion , so that they related unto him that for their parts they had nothing to say to him in way of opposition , but wisht him to apply himselfe to those sisters , telling him , that without their consent they could not admit him into church-fellowship , whereupon hee makes his addresses to them , and sometimes hee courted them for their favour , sometime hee expostulated with them , desiring to know their reasons why they were so adverse to him , and would not grant their consents , demanding of them if they knew any thing by his conversation , and they replyed , no , but they could not beleeve he was godly and sanctified , and fit for church fellowship ; and whether or no hee was ever admitted in that congregation , i know not ; but at that time hee could not be admitted , and for no other reason that can be given , but that the sisters did not give their consents , and they could alleage no other ground of their not agreeing to his admission , but that they conceived he was not godly . the third storie is of one that was reputed a very honest and godly man amongst all his acquaintance , and who had also walked sometime amongst them in one of their new congregations , and earnestly desired to be admitted a joyned member , and hee bringing in his evidences , and making the confession of his faith , satisfactory enough to many of the church , for the proving of himselfe fit for member-ship , a married woman rose up in the congregation , and profest before them all she could not beleeve he was fit tobe admitted as a member of that church , and used some triviall reasons , for her not assenting to his admssion , and for that time hee could not be received into the congregation , having not given the good sister plenary satisfaction ; and whether hee be yet received into church-fellowship , i know not , but that he was by the woman at that time put off , that i shall be able to prove , with the other two stories , and be able likewise to produce many such presidents more . now i referre this to any understanding mans judgement , whether the keyes in many of the new gathered churches be not tyed unto the womens girdles , and whether my brother burton and i. s. are alwayes to be credited , either in their denials or affirmations . and this shall suffice to have spake of the fifth querie . and now i come to the sixth and last querie , viz. whether the practising and preaching of all these things , &c. be to set up christ as king upon his throne ? to the which querie my brother burton , and i. s. answer as two jugglers , nothing to the purpose . my brother burtons words are these , page those churches ( saith hee ) that are for matter and forme true churches , and are governed according to christs word , doe set up christ as king upon his throne : and for such as are otherwise , let them consider whether they doe as they ought , set up christ as king upon his throne . this is my brother burtons answer to my sixt querie . now whether this be a direct answer to my querie , i leave it to the judgement of the learned . but from this his answer i may boldly conclude , that their new congregations doe not set up christ as king upon his throne , they fayling both for the matter and forme of true churches , and being not governed according to the word of god ; all which i have sufficiently proved in my foregoing discourse . as for j. s. hee answers nothing to the question , as all that shall reade his words may well perceive , which are these . i answer , ( saith hee ) no question but the purging and purifying of church ordinances and fellowship , which some contend for , is to set christ upon a higher throne visible to the world , then by some other wayes hee is , &c. now w hether this be a satisfactory answer to the querie , i leave it to others to judge of , but from his words i thus argue ; where christs ordinances and church-fellowship are polluted , there christ is not set up upon his throne ; but in all the new congregations christs ordinances are polluted , and church-fellowship contaminated , as i have sufficiently proved ; ergo , christ is not set up there on his throne . and this shall suffice to have spake by way of answer to all they had to say to my queries . but now i shall set down gods method , and the apostles practice in gathering of churches , and the manner they used in making members in every church , and compare it with the method our brethren the independents use in gathering of their congregations , that all men may the better discerne truth from error , and may all be undeceived in this businesse of so great concernment . and i will first begin with christs commission given to his apostles , and in them to all ministers , and then consider the practice of iohn the baptist , and of all the apostles and ministers in the primitive church and the order that god himselfe used for the gathering of those that belong unto his election , and for the congregating of the lost sheep of the house of israel into the fold of jesus christ , who is that great shepherd and bishop of our soules ; and i conceive that gods order and the apostles practice is rather to be followed then any other new found way . but to begin with christs commission to his apostles , matth. . verse , . go ye therefore , saith christ , and teach all nations , baptizing them , in the name of the father , sonne and holy ghost ; teaching them to observe all things whatsoever i command you ; and lo ! i am with you even to the end of the world , amen . and in the . of marke verse , . he saith unto them , go ye into all the world , and preach the gospell unto every creature : he that beleeveth and is baptized shall be saved , but he that beleeveth not shall be damned . and in the . of the acts , saint paul after he had declared the manner of his conversion to king agrippa , he likewise made known unto him the commission he had received from christ jesus , in the words following , verse , . , , , . and i said , who art thou lord ? and he said , i am iesus whom thou persecutest ; but rise and stand upon thy feet , for i have appeared unto thee for this purpose , to make thee a minister and a witnesse , both of these things which thou hast seen , and of those things in the which i will appear unto thee , delivering thee from the people , and from the gentiles , unto whom now i send thee to open their eyes , and to turne them from darknesse to light and from the power of satan unto god , that they may receive forgivenesse of sinnes , and an inheritance among them which are sanctified by faith which is in me ; whereupon i was not disobedient to the heavenly vision , but shewed first unto them of damascus and at jerusalem , and through all the coasts of judea , and then to the gentiles , that they should repent and turne to god , and do works meet for repentance . out of these severall places , from the commission of christ given to his blessed apostles , and to all ministers and preachers of the gospell to the end of the world : here observe these things . first , that their bounds and limits were set them , how farre they should go in their teaching all nations , and beyond which they might not passe ; and they were these , that they should teach no other things but what christ commanded them and appeared to them in , and for the which they had his word and warrant ; and so long as they should do this , he promised them and all that should succeed them in the ministery , to the end of the world to be with them . we also further observe the condition in the executing of this their commission , they were to propound unto all nations and people upon what condition they were to be admitted into the church , and that was ●aith & repentance ; and they were to receive all such as beleeved and were baptized , and that upon the profession of their faith and repentance , without any further testimony of others , unlesse they had been formerly known to be open enemies and persecutors of the church , and then they were justly to be suspected , till they had given publike evidence by witnesse to the apostles and ministers of their true conversion , as it hapned to paul , whom for a time the disciples feared , acts . , . till they had better information and proofe that he now preached the faith that he had once persecuted , and had suffered for it , which is the onely president we have in all the acts of the apostles of any that were refused to be admitted into the communion and fellowship of the apostles , as i remember ( for he was a minister before ) but all the other that came in were admitted upon their own offer , if they tendred themselves and imbraced the gospell , and were baptized , and that without any reluctation or s●ruple . now before i come to my third observation out of the commission given to the apostles , i must wait here a little upon the motions of my brother burtons pen which as it marches along , makes now and then some whibling incursions into my quarters ; and therefore that all men may see my forces are ever in a readinesse , and that i am alwayes willing to fight him wheresoever i meet him , and that my brother burton also may see how ready i am to gratifie his desire , who page . saith , come on brother , let you and i try it out by the dint of this sword. i will here skirmish a little with him to breath him , and then go after him ; in the . page of his book he puts me upon the reconciling of a contradiction which he conceives i made : for saith he , page . of your book , you say , the apostles and other ministers of the gospel were to receive all such as beleeved and were baptized , and that upon the pr ofession of their faith and repentance without any further testimony of others , unlesse they had been formerly known to be open enemies , and then they were justly to be suspected , till they had given publique evidence by witnesse to the apostles and ministers of their true conversion as concerning paul. acts . , . now here ( saith my brother burton ) i observe . first , a notable contradiction to what you say page . as gods command to all ministers was that they should admit all such into the church , as beleeved and were baptized upon their desiring it , without any confession either private or publike . here ( saith my brother burton ) i leave you to reconcile your own contradiction , upon their profession and without any confession . for answer , i assert that my words are so far from a notable contradiction to any men that know what a contradiction is , that there is not at all so much as a very similitude of a contradiction in them : for what contradiction i pray is there in these expressions ? the ministers of the gospell are to receive all such as beleeve and are baptized , and that upon the profession of their faith and repentance , &c. gods command to all ministers , is , that they shall admit all such into the church as beleeve and are baptized upon their desiring it without any confession &c. here as all the world may see is no contradiction . but if i had in those places expressed my selfe thus : viz. the ministers of the gospell are to admit none into the church but upon their publike confession of their faith . and in the second place if i had said , god commands all ministers to admit all such into the church as beleeve and are baptized , without any confession of their faith . then my brother burton might have had a poor occasion of making observations ; but if upon a conceipt of so small a thing as a contradiction , he will call for the attention of the whole world , and cry out a notable contradiction ! how would this man vapor if he could get some great advantage against me ? without doubt he would cry victoria victoria . i do beleeve that saint cretensis would not more radomontadoe it over even to be honoured master edwards then he would over me : but as i said before and as all the judicious wil observe , there is no contradiction in those two expressions ; for to describe one and the same thing in a various manner , is no contradiction , which as the learned know ▪ consists in denying and affirming of one and the same thing , which the saying , upon their profession , and without any confession , does not ; for profession is one thing , and confession is another , they are two distinct things ; and therefore there was no denying and affirming of one and the same thing ; and therefore no contradiction . but by such triflings as these are , my brother burton , ● . s. and hanserdo knollys , like those evill workers saint paul speaks of phil. . . whom he commands all christians to beware of , they squander away their pretious time to delude and deceive the ignorant people , whereas they might better by far imploy themselves if they were all now this hot weather in the butchers shambles a killing of flyes . and this shall serve in way of answer to his first observation of a notable contradiction . and now i come to his other observation in the same page , but to what it hath relation i know not ▪ nor how he brings it in to be an answer nor what he intends by it : for the man is very rambling , but thus he speaketh there . secondly saith he , i answer , that in these dayes of professed and covenanted for reformation , there is required the profession or confession of one speciall point of faith ( which in words none dare , but in practice most do deny ) touching christs kingly office and his absolute sole soveraignty , &c. thus he there expatiates , but against whom or what he makes that answer i know not : for thus much i can say in the behalfe of all the godly and learned presbyterians there are no men upon the earth that more endeavour both in word and deed to professe and confesse that speciall point of faith touching christs kingly office and his absolute soveraignty ( as by all their practices they declare ) then they , as all their learned sermons and writings can witnesse : and on the other side concerning all the illdependents and sectaries i can truly say thus much , that never any people made a greater noise in words of advanceing christ and setting him up naked upon his throne ( for so they speak ) then they do , and yet never did any people more dishonour him or disthrone him then they , as in the foregoing discourse i have sufficiently proved . and therefore if this his second answer concerns any , it belongs to the independents , and it highly indeed concerns them all , to consider their erroneous wayes and now at last to seek after the wayes of truth , peace and love , and not thus with their tongues and penns to set the whole world on fire and then to warm and heat themselvs by the light of it , like those that danced about their calfe , who did eat and drink and rose up to play . and this shall serve for answer to that . and so now i go on to my third observation out of the apostles commission . the third thing we may observe , is , that this commission was delivered only to the apostles and ministers of the gospel , and that it was their place only , who had the keys delivered unto them to open and shut the doors of the church , to admit such as they thought for their faith , knowledge and repentance were sufficiently qualified and fitted to be made members ; and to refuse such as they conceived not fit to be received into the fellowship of the church , either for their ignorance or other sins and offences , and to cast such out of the church , as through their malversation declared themselvs to be no beleevers : for the commission was only delivered unto the apostles and ministers , that they should admit whosoever beleeved and were baptized ; and they that beleeved not and would not be baptized , were not to be admitted . this commission i affirme , was only given to the apostles and ministers , and it was and is that office that peculiarly belongeth unto them . and if we looke into the method of gods dealing with his church in all ages , under the law and under the gospell , both for the admitting of any into the church as members and officers , or the casting out of any ; and to all the practice of the prophets and priests of the old testament , or the practice of john the baptist and the blessed apostles in the time of the new testament ; we shall finde , that they that were admitted into the society and fellowship of the church , were by the ministers onely under both the testaments received , and to them the people by god himselfe were sent , and they sent unto the people for this purpose . and for proofe of this i now say , i will first begin with the old testament , a few testimonies of the which may serve for the confirmation of that truth , as that of malachi . ver . , , , . and ye shall know that i have sent this my commandement unto you , that my covenant might be with levy , saith the lord of hosts . my covenant was with him of life and peace , and i gave them to him , for the fear wherewith he feared me , and was afraid before my name . the law of truth was in his mouth , and iniquity was not found in his lips , he walked with me in peace and equity , and did turn many away from iniquity ; for the priests lips shall keep knowledge , and they shall seek the law at his mouth ; for he is the messenger or angel of the lord of hosts . a sufficient testimony to prove , that the ministers onely under the old testament had the power given them of admitting of any into the fellowship and communion of the church , and that all the people were directed to them as the messengers and angels of the lord of hosts , if they desired to be admitted into the church . and so ieremy and ezekiel , as we read in the first chapters of both their prophesies , and the same may be said of all the prophets , they were sent unto the people . the people were to be directed by them , and the prophets and priests onely had that power delegated unto them , of proclaming both mercies and judgements , and of receiving into the church such as should come unto them . and under the new testament , in the third of matthew , we finde ierusalem and all iudea , and all the regions round about ierusalem , going out to iohn the baptist , and were baptized of him , and admitted into the church by him alone , without the people ; and the substance of his preaching , with his manner of admitting of members into the church , and the conditions upon which he received them , and what the people did before their admission , is all fully set down in the third of luke , and the seventh . and for the sum of his preaching , it is said , verse the third , that it was the baptism of repentance for the remission of sins . and for those that came unto him , as the common people , the publicans and the souldiers , they all ask iohn what they should do ? and after he had instructed them severally their duties , and told them upon what conditions they might be admitted , it is said in the seventh of luke verse . that all the people that heard him , and the publicans justified god , being baptized with the baptism of john : but the pharisees and the lawyers rejected the counsel of god against themselves , being not baptized of him , verse . so that by christs own testimony ( the pharisees and lawyers onely excepted ) all that came to him were baptized and admitted into the church without the consent of the people . and so we finde in the gospel of saint iohn , chap. . . yea , through the whole book , that the people every where made their addresses to iohn the baptist , and to christ and his apostles onely ; and that as many as came to christ unfainedly , were received by him , and his apostles ; and none upon the offer of themselves , if they accepted of the conditions and were baptized , were ever refused . and we finde further , that when our saviour had at any time clensed and cured the lepers , he sent them to the priests , for to be admitted by them into the communion of the church , from which their noisome disease , as a type of sin , had for the time excluded them . as for iohn baptist ( saith my brother burton , page . ) ( about whose gathering you have so bestirred your self before , and to as little purpose . ) you may observe , that those beleevers in christ then to come , according to the papists doctrine , were not formed into a christian church , or churches , as after christs resurrection the beleevers were . and when you come to visit those christian churches once constituted in their gospel form by the apostles , you shall finde , that the power of admitting , and rejecting or casting out of members , was not in the apostles and ministers alone , but in the churches . for this , read cor. . where the whole church of the saints in corinth , to whom paul wrote , were to cast out the incestuous person ; as also , afterward upon his repentance , to re-admit him , cor. . , . this one instance ( saith my brother burton ) is a sufficiens president for all churches . thus he . and this is all he hath to say there , concerning iohn baptist ▪ now although i have formerly answered , and that in many places in the foregoing treatise , to every several branch of this my brother burtons cavil ; and although it be nothing to the enervating of my argument , as all understanding men will well preceive , if they duly consider it ; yet because i perceive by his whole discourse , the main designe both of himself , and all those of his faction ( that now trouble the world with their scribbling ) is to deceive , and delude silly souls , that they may the better bring all the presbyters into the hatred of the people , as men antichristian , and more then prelatical , and as affecting a more lordly power over the people , then ever the bishops exercised over them ; ( for this is the language all their pulpits and pamphlets speak : ) i say , in this regard , though i have often formerly fully answered to every branch of this cavil , i will here say something to it , for the better discovery of the vanity and triviality of the man : and that i may declare unto all men how little his asseverations are to be regarded . but i desire the reader to take notice of his grolleries ( waving that slighting passage of his , where he saith , that i have so bestirred my self , and to so little purpose about john baptists gathering , &c. ) and first , that he joyns here with the papists in unchristianing and unchurching all those that were baptized by the baptist : and so in this point he is a papist . secondly , that he makes the form of a church , which he calls the gospel form , to confist in excommunication . thirdly , take notice of his peremptory assertion , and in it , of an other notable error , where he saith , you shall finde , that the power of admitting and rejecting of members , was not in the apostles and ministers alone , but in the churches . and for proof of these his grolleries he quotes , cor. . and cor. . , . and makes the example of that church to be bindingly presidential ( to use i. s. his rhetorick ) to all christian churches : whereas in his tenth page he tells me , we are necessarily to take all the churches in the new testament together , to make up one entire and perfect church patern . these are his words there ; and yet here he makes the church of corinth to be a sufficient president for all churches . so that every one of their instances must be a sufficient patern to all other churches ; and yet when i produced the example of the church of jerusalem , the mother church , for a patern of government for all other churches , he rejected it , affirming , that it was not a perfect patern . and in that his expression also , we may take notice of a parcel of good divinity , where he makes the church of corinth , a more perfect church then that at ierusalem ; which not withstanding he sayes , was the first formed church . now if excommunication and discipline , as my brother burton sayes , be the gospel form of a church , and the church of jerusalem wanted that part of discipline , then it was not a formed church ; but so he speaketh of it in the tenth page , where i observe a notable contradiction ( to usurpe his one language : ) and here i leave him a while to reconcile it . but now to speak breifly by way of answer to these my brother burtons grolleries . first , whereas he joyning with the papists , unchristians and unchurches all those that were baptized by the baptist , he is very erroneous in so doing , and dealeth most wickedly and unchristianly with all those glorious saints ; for they were as good christians and beleevers ; as he or any independents in the world : as who all of them have christs own testimony for their true faith in him , and their unfained repentance towards god , which are sufficient characters ever to make any people good christians ; and of all them our saviour saith , luke . , . that they justified god ; and rejected not his counsel against themselves , as the pharisees and the lawyers did ; that is ; all those that were baptized by the baptist● repented , and beleeved in christ , and imbraced the promises ; and therefore , by our saviours own witnesse , they were all good christians as any in the new gathered churches . and therefore , my brother burton as a notorious papist , and a calumniator , ought to be reproved , especially by the seven new churches which hold , that all that were baptized by iohn the baptist , were beleevers and good christians . and this shall suffice to have spake to his first grollery . his second is , that he makes excommunication the form of a church , as we may see page the twentieth of his book , where answering unto my argument ▪ by which i proved our churches to be true churches ▪ viz. because the saving truth of the gospel of iesus christ was preached , received , and profest in our churches . to the which argument of mine , he there thus replyes . if you ( saith he ) mean the whole truth of christ , it is well . but do not you know ( saith he ) that there dre three special visible marks of a true visible church , the gospel purely preached , the sacraments duly administred , and discipline rightly practised ? all which marks to gather the church of england ( for ought i know ) is yet to seek . so that by these words of my brother burton , it is manifest , that in his opinion the gospel-form of a church is to have discipline rightly practised . so that where discipline is wanting , by his learning , there is no true gospel formed church . but before i answer to this his grollery , i will say thus much to my brother burton , that discipline rightly practised , is not one of the special visible marks of a true visible church ; and that for these reasons . first , because the holy ghost who better knew the essential marks of a true visible church , then my brother burton , yet he in setting them all down , omitting that of discipline , saith , acts . . that they continued stedfastly in the apostles doctrine , and fellowship , and in breaking of bread , and in prayers : so that according to this unerring discription of the essential marks of a true visible church ; wheresoever the gospel is truly preached , and where the sacraments are rightly administred , and where there is the true invocation of god ( which is the third essential mark in gods dialect of a true visible church ) there , there is a true church , although there be no discipline ; and therefore i gather , that discipline though a most excellent ordinance , and much to be desired , and had long since been obtained , had not the ildependents hindred it , makes not for the esse but the bene esse of a church . and i will ever beleeve the holy ghost in this point , rather then my brother burton . and withal , i will live and die in this opinion , that the church of england is a true church ( notwithstanding , whatsoever all the sectaries can say to the contrary ) because in the church of england , the gospel is truly preached , and the sacraments are rightly administred , and the name of god is truly called upon ; all which , if they were sufficient to make the church of ierusalem a true formed church , yea , and the first true formed church , according to my brother burtons own learning , then they are sufficient to make the church of england a true formed church . but a second reason to prove that discipline rightly practised is not the forme of a church , is from my brother burtons owne words ; for hee everywhere saith , that the church of ierusalem was a true formed church , and yet shee wanted that part of discipline , of casting out corrupt members ; so that discipline there could not then be rightly practised , if that church wanted that part of discipline , and if it were not there at all as hee saith ; and therefore for that marke it does not make for the esse of a church , and for the bringing in of a gospel forme ( as is said before : ) and which is yet more , if excommunication be the gospel forme of a true visible church then all the synagogues in ierusalem , in saint iohn the baptists time were true formed churches after the gospel forme ; for synagogue and church in the holy scriptures are all one ; and in all the synagogues they had excommunication , as in many places it is evident ; and for instance these , iohn . . for the iewes had argued already , that if any man did confesse hee was christ hee should be put out of the synagogue ; and in the fourtieth verse , in terminis it is said , that they cast out the young man , and in the twelfth chapter , verse . it is said there , that amongst the chiefe rulers many beleeved in him , but because of the pharisees they did not confesse him , lest they should bee put out of the synagogue . many places more to the same purpose might be produced to prove that there was that part of discipline even in the synagogues , and that in johns time , how●oever it was abused , as excommunication daily is amongst all the sectaries at this day ; and if we duly weigh and consider all things , this part of discipline was taken from the jewish synagogues , and from them brought into all christian churches ; so that if that part of discipline be the gospel forme of a true visible church , or one of the essentiall markes of a true visible church , as my brother burton saith , i shall not need to take a great journey from ierusalem , and iohn baptists churches , as my brother burton would have me goe to visit all the other christian churches , to find in them excommunication , that gospel forme of a church . i will leave that journey to their itinerary independent predicants , who have nothing else to doe , and will content my selfe with the christian synagogues and churches , amongst the which john baptist and christ himselfe both conversed , preached , and performed all the offices of true pastors ; and in those synagogues and churches of jerusalem , in all and every one of them i find the gospel truly preached , the sacraments rightly administred , and the name of god rightly called upon ; and all those essentiall marks made that church a true formed church after the new-testament forme , if the scripture and my brother burton may be beleeved ; and therefore i take notice of this as a speciall error in my brother burton , that hee makes excommunication the gospel forme of a true church , for which his tenent i beleeve he will find some moderate check or other from some of his brethren of the congregational way , who hold , that their particular explicite covenant is the forme of the church ; and this shall serve for answer to that second grollery of my brother burton . his third grollery is , that hee saith , that the power of admitting , and casting out members , was not in the apostles and ministers alone , but in the churches , which is a notable error in my brother burton , and contrary unto many places of the holy scripture : for god gave the apostles and ministers of the gospel only the keyes , matth. . & matt. . and matth. . and they that had the keyes , and were the stewards of gods family , could onely open and shut the doores to whom they pleased without the people : and we see that the apostles onely in the second of the acts without the people , received into the church those three thousand first converts ; yea , and received paul into their fellow-ship , contrary unto the disciples and peoples mind , acts . and wee know that paul by his owne power did excommunicate and deliver to satan hymeneus , and alexander , and others , tim. chap. . verse . and we learne in the second and third of the revelation , that the lord writing unto the churches sends his epistles to the angels as the chiefe officers , and blames them for neglecting their duty , in not casting out those wicked ones that were amongst them : by all which testimonies , and many more that might be produced , it is sufficiently evident , that the ministers only ought by themselves to manage the government of the church , and that it is their peculiar office , and the place of the people to yeeld obedience to what they do : and even out of . cor. . the same may be gathered where it is said , he was excommunicate by many not al. and therefore it is a marvellous great error in my brother burton to conclude , because paul writ to the church of corinth for the casting out of the incestuous person , therefore the power and authority lay in the peoples hands , and not in the apostles and ministers alone : but these are the unsound conclusions that those of the congregationall way gather too too often from the holy scripture for the ingratiating of themselves amongst the people , whom they pretend much to honour , in telling them , that they have a power and interest in the government , as well as the ministers have , and that the presbyterians challenge this to themselves joly , it is onely to inslave the people , and to lord it over them , and that worse then the prelates ; and for no other end i am most assured , did my brother burton bring in this cavill in opposition to my argument : which not withstanding stands firme to prove that john the baptist did by himselfe , and without the people execute his commission , and receive members into the church , and that from his and the blessed apostles examples , all other ministers may take this example , and doe the same , and that by gods owne appointment , as wee shall see more fully in the following discourse ; and this shall suffice to have spake to this cavill also of my brother burton , and all the grolleries of the same concerning the baptist , and his gathering of churches . but now to goe on , after the resurrection and ascention of christ , and that the apostles had received the gifts of the holy ghost , and at their first entring upon their ministry , had preached unto the people , and that the people were pricked in their hearts when they heard them , it is said that the people addressed themselves onely unto peter , and the other apostles , saying , men and brethren what shall wee do ? then peter said unto them , repent and be baptized every one of you in the name of iesus christ for the remission of sins , and ye shall receive the gifts of the holy ghost , &c. act. . , ▪ then they that gladly received the word were baptized , and the same day were added unto them about three thousand soules . here wee may observe these two things . the first that the apostles by themselves alone , without the multitude or church admitted the people into the society and company of beleevers . secondly , that in the execution of their commission , they did nothing but according to their warrant , and according to their injunction that was given unto them by christ ; they propounded no other condition or termes for the making all and every one of them members of the church , but baptisme and repentance ; the which when the people had accepted of , they were forthwith admitted , and that upon their own word and testimony , without any more adoe , or further inquiry , concerning the soundnesse of their repentance , without any witnesse from others of their conversation , and without the voyce , allowance or approbation of the people ▪ or the multitude of beleevers in jerusalem , much lesse of the whole church , who were never joyned with the apostles in their commission , or consulted with by them , whether they should be admitted or no into the fellowship of the faithfull , or demanded or asked by the people , whether it were not fit that they should take some time of further consideration , that they might walke with them , to the end that they might behold their conversation , and by their owne experience might further be confirmed , that their conversion was sound and well : neither did any call for at their hands , that they should make a publicke confession of their faith to the church , and give in their evidences to the congregation , that they were converted really , or that they should take a private covenant , or enter into the church by way of a peculiar covenant : nothing of all this specified : but it is onely related , that the people upon their being pricked in their hearts , applyed themselves unto the apostles , and that the apostles by their owne authority , and that power that was delegated unto them without reference to the church or people , admitted them into the number of beleevers . i expected in this place to have met with generall burton , or cavalier hanserdo , saint george his chaplaine , knowing what daring men they are , that they would have fought me here especially , and that they would have indeavoured with all their forces to have beate mee from this ground , a place so advantagious , that they that are masters of it may bid defiance to the powerfullest , and potentest enemies of the truth : and indeed i did so much the more expect their incounter here , and that they would have given mee battell , and that wee should have had a pitcht field for it , because they have ever pretended an interest in it ; yea , and challenge a right unto it , saying , that the church of ierusalem is theirs , and which is more , they had by usurpation got this church into their hands , and had the possession of it , and having thus attained unto their designe , being backt with great friends , some tobiasses and sanballets , they began to build castles in the ayre , and made fortifications in their braine , and laid a foundation in their phantasie , upon which they built an independent church , consisting of no more then could all meet in one place , to enjoy all acts of worship in gods service , and pretended that this church being the mother-church , was to bee an example and paterne to all the daughter-churches , and that all churches through the world must be governed after that modell ; and being by the assistance of many sanballats and tobiesses much strengthened , as i said before , they began to insult , and to give lawes of government to all churches , and to gather and set up churches after their owne modell , and being much assured of their owne strength , they bad defiance to the whole world , flinging and casting their gloves to all their enemies assembled and not assembled ; whereupon i being a commander in the presbyterian army , and taking up the glove came out against them , and by divine assistance reduced this place , and tooke it from them which they had sometime unjustly detayned from the presbyterians , to whom indeed it belonged by the right of inheritance and succession : i say i having by conquest taken this strong citie from the independent vsurpers , that now labour to mannage all government by sea and land , in church and state , pretending they are saints , and that the saints must governe the world ; and being in the possession of it , i expected that those two confiding commanders , saint hanserdo , valiant and venerable old henry being so compleatly armed as he was , with his sword , and phocions hatchet , and with his great white basket-hilted beard , that both of them assisted also with i. s. would have come out in battell against me , and would not have left the field , as van trump lately left the sea , especially seeing in their march they all passed by the church of ierusalem , and having also so great an advantage against mee , they being three to one , which makes mee conceive that they are all , either desperate cowards , or terribly treacherous , and in that regard are not fit to be generals and commanders any longer in so great an army as that of the ill-dependents ; yea , this their declining battell with mee makes me boldly conclude of them , that they deale unmanly on all sides : for if the church of ierusalem be theirs , and that they have any interest in it , or a right unto it , why did they not now ingage themselves in her quarrell , and fight for her , especially when all their army lay in the field ? certainly it had beene much for all their honours now to have shewen their valour : and therefore , they all of them not striking a stroke , proclaime unto all the world their want , both of animosity , and all heroicall vertue , and their want also of honesty , in that they pretend a right unto that they have no just title or clayme to , and for which they dare not fight , in that they amuse the people , and stirre up factions on every side , and all to strengthen their owne party , for the making of a groundless combustion in church & state , telling the people that they have power and interest in the government of the church , and that authority and jurisdiction only belongeth unto the presbyters , which they ought alwayes to exercise in the name of the church , and thereupon they perswade them , that if they relinquish this their right unto the presbyters , they will more lord it over them then ever the prelates did ; and they teach them farther , that this right is derived unto them from the example of the church of ierusalem , and the other primitive churches , who when they were cast into a gospel forme , as they say , the apostles and ministers had not the sole power of governing them , but the people also were joyned with them , and that they are all of them to have their voices , both in electing of officers , and in receiving in of members , and casting out of any offenders as well as the presbyters and ministers , and wish all the people to stand and continue in that liberty wherein christ hath made them free ; these and such like unsound principles they season the people with , for the inraging of them against the presbyters , and take all occasions to pervert the holy scripture , for the maintenance of their new-found way of independency , and labour continually by shifts and juglings to evade the dint of any arguments that are brought against them , for the proving that the power of government in the church resideth in the presbyters and ministers hands , both for the admission of members , and the casting of them out , as it did in the hands of iohn baptist and the apostles , and disciples , who onely had the authority with the keyes committed unto them by god himselfe , and who onely exercised it in their dayes , as by innumerable examples may be proved , as by that of iohn the baptist , and the apostles in the church of ierusalem , which latter example , both my brother burton , and j. s. passe by with great silence , wherein they deale most dishonestly , as i shall by and by make appeare . but for the example of iohn the baptist , my brother burton set upon that at first , pretending to the people , that the example of iohns gathering in of people by his sole authority was not binding , because as hee saith it was extraordinary , and that the churches and assemblies gathered by him were not formedinto christian churches , these are his words , page . and that those churches onely which were put into a gospel forme after christs ascension are to bee a paterne of government unto all christian churches to the end of the world ; and he saith , if we visit them , wee sh●ll find that in them the power of admitting and rejecting members was not in the apostles and ministers alone ; and for an instance of this hee bringeth in the church of corinth , cor. . which hee saith is a sufficient president to all churches : and thereupon concludes , and so perswades the people , that the example of iohn the baptist in receiving in and admitting of members by his sole authority , cannot bee an example & patern to the ministers under the gospel to do the same ; and therefore labours with all his power to evade the dint of that argument by such turnings and evasions as these , telling the people , that those congregations that were gathered by him , not being in a gospel-form , nor moulded up after the new testament form , cannot be bindingly presidential ; and therefore for our imitation , he affirms , we must necessarily come to the christian churches constituted by the apostles , after christs ascension ; as that one for example , the church of corinth , in which , saith my brother burton , the people had authority of admitting and rejecting members , as well as the apostles and presbyters ; and therefore , those primitive and apostolike churches onely , are to be a patern of imitation to all christians and ministers of governing by , and not that of the baptist ; and by this their craft and juggling , and by these fallacious means and unwarrantable wayes , my brother burton , hanserdo knollys , and i. s. with all the fraternity of the ill-dependent predicants , having prepossest the people with a prejudicate opinion against their faithful ministers , as if they affected a lordly power over them , and more then prelatical : they have , i say , by this craft so infatuated them , that there is scarse left an ear open in many of them to hear the just defence of the presbyterians , or an eye to see or read what they can say for themselves , and against all their calumnies ; which wickednesse and deceitful dealing of the ildependents itinetary preachers is unexcusable . but because my brother burton not onely carps at the example of iohn the baptist , but likewise at those i brought of the eunuch , of paul , of cornelius , of lydia , and of the goaler , mr. knollys also joyning with him in this good service and skirmish ; the which after that both himself and absurdo know-lesse ( for so he may truly be called ) had spent their breath and strength to evade , and yet perceiving evidence of truth in them so apparently perspicuous , as it dazzled their eyes , they cry out , that those were extraordinary examples , and not binding , because those being baptized , were not admitted or received members into any particular church , but into the catholike visible church ; and therefore , say they , those examples are not for our imitation , we look onely for the example of such churches as were cast into a gospel-form , and into the mould of the new testament-form . now , what a heighth of wickednesse is it in these men , thus to trifle for the deluding of the simple people , and to pretend unto them , that there are divers wayes of admitting of members into christs church ? one way of admitting members into the catholike visible church , and another of admitting members into a particular church , when in truth there is no difference ; for he that is a member of any particular church , is a member of the catholike , and so on the contrary , as by the examples both ordinary and extraordinary by me produced , is sufficiently apparent ; for they were all admitted after one and the same way ; and i had two examples of receiving in members into churches constituted after the new testament form ; as that of jerusalem and damaseus , both churches according to the gospel-form ; and there were there three thousand received members at one time in the church of jerusalem , without any of those conditions they require at their members hands ; and paul also was received a member of the church of damascus , upon the same terms that all the rest were ; and therefore the example is bindingly presidential : and these two examples are taken no notice of , but are passed by ; and all the other counted extraordinary by them : and the people by this means are deluded and miserably abused . now can there be a greater imposture or deceit in any that pretend unto religion and honesty , then that in these men ? when they say in their writings upon all occasions , produce us some examples of churches according to the new testament form , wherein any members were admitted by the ministers sole authority , and without the consent of the people , and without those conditions we require of all such as are to be admitted members into our churches , and then you do some thing ? can there , i say , be a greater deceit in any men , then this of theirs , to make the people beleeve that there hath never been any such example produced ; when notwithstanding i had set that example of the church of jerusalem , and that of damascus , both constituted after the gospel-form before their eyes ? in both of which , their members were admitted by the sole and alone authority of the ministers of those churches , without the consent of the people , or without any of those requisites they now demand of their members in all their new gathered churches ; by which their proceedings , they make themselves guilty before god , and all men of indirect dealing , and of withholding the truth from the people in unrighteousnesse ; and manifestly declare unto the world , that they are resolved against all the light of the truth , obstinately to persist in their erroneous wayes , which is the greatest height of impiety and wickednesse in the world , and no lesse then to resist the spirit of god : for if there had been but the least dram of candor and fair dealing in them , they would never have uttered such words ; and had there been but any christian honesty , and love to the peace of the church in them , they would not have passed by the church of ierusalem , and that of damascus unsaluted , and without taking any notice of them , and fell upon the examples of the eunuch cornelius , lydia , and the goaler , and then pretend that they were extraordinary . but that all men may see my fair dealing with them , and ( if it be possible ) that i may undeceive the deluded people , i will in this place to gratifie my brother burton , and absurdo know-lesse , set before their eyes the examples of the two mother churches in their gospel-form : viz. that of ierusalem & samaria , that so by the mouth of two witnesses , the truth may the better be confirmed . now , because they took no notice of the church of ierusalem in my former book , but passe it by as not worth the regarding , i shall desire them at this time , and all those that read this book , duly to consider how members were admitted there , not onely at one time , but always : and i shall desire them likewise , seriously to weigh the practice of that church in the admitting of their members : the example of which , according to their doctrine , must ever be followed and imitated . and because my brother burton says , that the other churches also are to be taken in for the making up of a compleat patern , i will produce two other formed churches after the new testament form among the gentiles , and them eminent ones , that there may be no want of witnesses ; for the confirming us in the right way of gathering churches , and for the receiving in of members . first therefore i shall intreat the reader to look into the second chapter of the acts where he shall finde at the first admi●sion there were three thousand souls taken in and made members of that church by the sole power of the apostles , and where the people had no voice in the admission of them : neither was it required that they should walk sometime in fellowship with them , that they might have experience of the truth of their conversion ; neither was it required of them that they should make every one of them a publike confession of their faith , and bring in the evidences of their conversion , or that they should enter into a particular explicite covenant , or that they should have the consent of the whole church ; nothing of all this was required there ; neither had the people any hand in the admitting of them , but the apostles by themselves and by their sole authority managed the whole business ; for those that were converted and pricked in their hearts applying themselves unto the apostles said , men and brethren what shall we do ; and the conditions upon which they admitted them upon their repentance were these onely ; beleeve and be baptized in the name of our lord jesus ; the blessed apostles were not acquainted with our new modell , nor with the conditions of the new congregations . but by the way let me tell the illdependents that the apostles and disciples had then a just ground of making such conditions , if ever any had ; for they might with great reason have said , howsoever these souls be not miracle proof , but that they are wounded to the heart by them , and by the sermon of peter ; yet we are not by and by to confide in them and to admit them into church fellowship , unlesse they will walk some time with us that we may have experience of the truth of their conversion ; and unlesse also they will make all and every one of them a publike and particular confession of his faith , and bring in the evidences of their conversion , and enter also into a particular explicite covenant for observing all the laws of membership , and that they come in by the generall consent and approbation of the church . i say if ever there was a time that these conditions might have been required by any , it might then especially have been , because all those had had their hand in crucifying of the lord of life , as peter told them ; and therefore they might all be well suspected that howsoever for the present they were all struck into a trembling condition , yet that they could not judge upon so short a time of the soundnesse of their conversion , and therefore they might well have urged all the former conditions , and chiefly because they had our saviours own example freshly before their eyes in the second of john where it is related that he would not commit himselfe unto men which had been convinced by his miracles , although they beleeved in him ; so that i say in that regard , when christ would not commit himselfe unto them , the apostles and disciples might much more have pretended in all these regards that they had no reason to confide in these men until they had had better experience of them for the truth of their conversion . but when neither the apostles nor none of all the disciples so much as urged any conditions upon them beyond the commission given them by christ ; to wit , repentance , faith and baptism : the example of this church is for ever binding to all churches , that they in the admission of their members should do the same , and they that propound other conditions do no lesse then accuse the apostles of injustice and imprudency , as of taking that authority into their own hands from the people , and of so suddenly and without any deliberation admitting of members into church-fellowship which ought , according to my brother burtons doctrine , ever to be done with great caution , who saith in his . page multa cautela non nocet ; adding moreover that in things weighty we cannot be too wary , in regard they look not so much at circumstances in conversion as the substance ; and in regard also there ought to be a provident care for preventing inconveniences and scandalls ; seeing turpius ejici●ur quam non admittitur hospes , it is easier for a guest to be kept out then to be cast out ; by all which his expressions and by their dayly practice they do no lesse then proclame unto the world that the apostles took too much upon them and were not so prudent in the admission of members into church-fellowship and communion as they should have bin : for if they did not accuse the practice of all the apostles of deficiency , why do they not follow their examples ? and why do they impose new laws of admitting of members and other conditions , then either christ the king of his church , god blessed for ever , or his holy apostles did ? which whether or no it be not one of the presumptuous and blasphemous wickednesses , both in the ministers and the people that exercise this new government , that ever was in the world , i leave it to the judgement of all consciencious and solid christians . this one example in the church of ierusalem might be a sufficient president for all churches imitation for ordinary admission of members into church-fellowship . but i will produce other admissions in the same church , that there may be no want of witnesses to corroborate this truth . in the last verse of the second chapter , besides this first admission , in terminis it is said there , that the lord added dayly unto the church such as should be saved . here we finde additions of members upon additions ; for they were dayly added ( saith the scripture ) and that by the lord and king of his church iesus christ , and that upon the former conditions ; for we learn of no other : viz. of repenting , beleeving and being baptized : here we finde nothing of walking sometime before their admission , here is nothing of publike confession of their faith , nothing of bringing in of the evidences of their conversion , nothing of a particular explicite covenant , nothing of the consent of the church ; the lord jesus whiles the government of his church , whose yoke was easie and his burthen light , lay upon his shoulders , and as long as the rule lay in his own hands , and before it came to my brother burtons fine white fingers , ( which he saith in his learned epistle that some of his friends would not have him foule with me ) i say whiles the government of christs church lay in his own hands , and before it came to my brother burtons fingers , and into the paws and clutches of those of the congregationall way ; all christs disciples and pretious ones were admitted into church-fellowship without that heavy burthen of those conditions they have most arrogantly brought into the church of god ; by which in as much as in them lies they have not only put the whole world in a combustion , but most blasphemously dis ▪ throned christ , preferring their own vain traditions before his most holy laws , and doing all in the churches name , and inslaved his people , whiles notwithstanding they pretend they set up christ , upon his throne , and they preach the liberty of the gospell unto the people , which is most impiously to juggle on all sides . but now to go on to the other presidents of admitting members in that church . in the fourth chapter we have it recorded , verse . that many of them which heard the word beleeved , and the number of the men was about five thousand : and all these were admitted into church fellowship and into the communion of the saints , and that by vertue of their beleeving repentance and baptism , as the scripture relateth . here is nothing recorded of walking any time , for they were suddenly admitted , here is nothing of a publike conf●ssion of their faith , nothing of bringing in the evidences of their conversion , nothing of an explicite particular covenant , not a word of the consent of the people . and yet this was the first formed church after the new testament forme ; by all which it doth sufficiently appear , that all ▪ the practice and prattle of the new gathered churches hath neither precept nor president for it in the mother church . but it is not amisse to produce an example or two more , omitting many through the acts. in the fifth chapter , upon the sudden and miraculous death of ananias & saphira , and through the other wonders and miracles that were wrought , it is said ▪ that beleevers were the more added unto the lord , multitudes both of men and women : that is to say , many more congregations and assemblies of beleevers were added to the lord and admitted to be members of that church ; and all these also were admitted to be members by the apostles sole authority , and that as soon as they offered themselves to be entertained without any of those conditions they now require in their new gathered churches : and yet let me tell the independents by the way , that at this time also the apostles and disciples might have challenged a right to have propounded those conditions , if they might at any time have been urged upon the people : for they might have suspected , that this suddain conversion proceeded more from the miracles then from any sound conviction of them from the conscience of their sinne : and therefore they might have urged that it was now very fit that they should propound some other conditions of admission then they had formerly imposed upon them ; and that it was requisite and convenient that they should now walk sometime in church-fellowship with them , that they might have more & better assurance of their real and true conversion , and that they ought therefore before their admission be urged to make all and every one of them a particular confession of their faith , and bring in the evidences of their conversion , and enter into a particular explicite covenant for the better preserving of church communion ; especially they seeing now before their eyes a president of so grosse hypocrisie and false dealing in ananias and saphira , and what a consternation came upon the whole church by it , and by the which also god was so much displeased : therefore i say in all these regards they might then with very good reason , if at any time , have urged all those conditions , and withall they might well have added , that they should not be admitted without the consent of the whole church , of all which when there is no mention , it is abundantly evident that they were received into church communion without them and that by the sole authority of the apo●tl●s , which is left for a rule for all other churches to the end of the world of admitting members after the same manner ; which when the independents in all their new gathered churches dayly swarve from in their admission of members , they are in their so doing prevaricators both against the precept of christ the king of his church , and against the example of the blessed apostles , and against the example of the church at ierusalem , which was the first formed church after the new testament forme ; by which practice of theirs they make themselves offenders in an elevated nature . now i will adde one example more of ordinary admission of members , and that in the same church , chap. . it is said , verse . that the word of god increased , and the number of disciples multiplyed in jerusalem greatly , and a great company of the priests were obedient to the faith . all these also were by the apostles sole authority admitted members of that church : and here likewise the apostles and disciples might upon very good ground have urged the imposing of new conditions of admitting members , if they might at any time have done it , in regard of those pri●sts , for they were notoriously knowne to have beene christs enemies in his life and death , and ●ad a great stroke in his crucifying , and therefore if the disciples were affraid of paul , as it is rel●ted in the ninth chapter , because hee had persecuted the church , and in that regard were unwilling that hee should be a joynt member with them , they had very good warrant here of being affraid of this great company of priests , and might therefore have desired that they might not bee admitted members into church-fellowship , till they had walked some time with them , that they might have some testimonies of their true conversion , and that they might also for the satisfying of the whole church , every one of them make a particular confession of their faith , and bring in the evidences of their conversion , and enter into a particular explicite covenant , and be received in by the consent of the whole church ; all these things i say they might have urged with great authority , and have beene as well affraid of these priests as they were of paul : now in that the apostles admitted here of all those priests , as they did of paul , acts . by their sole authority , and without their either walking with them in fellowship some time , or without a publicke confession of their faith , or bringing in their evidences of their conversion , or without a particular explicite covenant , or without the consent of the people ; i say in all these regards it is manifest to all such as will not put out their owne eyes , that all the independents that impose other lawes upon the people in their admission of members into church-fellowship with them , are trangr●ssors in a high degree against both the command and example of christ , who admitted of all that came to him , and refused none , and against the example of all the holy apostles , and against the practice of the mother church , and the first formed church after the new testament form ; and therefore , i will be bold to say thus much , that all those ministers and people of the congregational by-path , that shall notwithstanding all that i have now set before them out of the good word of god , still persist in their unwarrantable practices against both the prec●p● and president of christ , the king of his church , and of all his bl●ss●d apostles , they will be found fighters against god ; and i● they do not all of them , that have had their hand in these unwarrantable proceedings , speedily repent , and relinguish th●se the●● r●bellious courses , they will highly provoke the lord & king of his church , to come out in wrath and indignation against them . and who knows but as he let the devil loose upon the sons of sceva , those exorcists , for abusing his authority , and using his n●m● for all their wicked dealings , i say , who knows but the righteous and just god may in like manner , if they will still persist & go on in these wicked and ungodly courses , to seduce his people , and pretend that they have authority from him , for their preaching and practising of all these things , notwithstanding they have neither precept nor example for them in all the holy word of god , that he may in justice let the devil loose upon them , for the beating of them all out of their tubs ? certain i am , they by all these their dealings , highly provoke the lord to jealousie , and that daily ; so that if the christian magistrates do not take some speedy course for the vindicating of gods honor , i do verily beleeve , the lord will from heaven shew some fearful judgement upon this whole kingdom , and visit it with so many plagues , and such sore calamities , as all the inhabitants thereof , will desire , & wish , that the mountains may fall upon them , and the hills cover them from the presence of the lamb , and from him that sitteth upon the throne ; the which , that they may not happen upon this nation , shal be my daily & constant prayer . and this shal serve to have spake concerning the church of ierusalem , the first formed church , and concerning the ordinary admission of members in it . i will now come to the church of samaria , and that of corinth , and ephesus , all formed churches , according to the gospel-form , and briefly shew how members were admitted into them all , and by whom , and upon what conditions ; that all men may see there is no want of presidents to convince the ildependents of their grolleries . in the eighth of the acts it is related there , that through the miracles of philip , and through his preaching the things concerning the kingdom of god , and the name of iesus christ , they were baptized , both men and women , from the greatest to the least , verse , . and were all admitted unto church-fellowship , and that by philips sole authority ; and this his method of gathering of churches , was ratified by the authority of the apostles , peter and iohn , and the whole colledge of the apostles at ierusalem . and this was a true formed church after the new testament form : for in this christ himself had planted a church , and converted many , as it is at large set down in the fourth chapter of the gospel of saint iohn ; and here it is said , that the people with one accord , gave heed unto those things that philip spake , and that there was great joy in that city , verse , . and that they were all baptized both men and women . here we have neither any walking required at their hands , for he better assurance , either of philip or the church , of the soundnesse of their conversion : here is no publike confession of their faith required before their admittance into church-fellowship : here is no evidences of their conversion called for : here is no particular explicite covenant demanded of them : here is no consent of the people desired before their admission into church communion , and yet this was a church established according to the gospel-form . so that according to the practice of the two mother churches in iudea , and israel , all beleevers were admitted members , and received into church-fellowship , without the conditions those of the congregational way now require of all those of their new gathered churches : whether therefore it be not a high presumption and arrogancy in all the independents , to slight the laws of christ , the king of his church , and the example of christ himself , and the example of all the blessed apostles , i leave it to the judgement of all prudent and advised christians . i will now to satisfie my brother burtons desire , visit some churches of the gentiles , formed according to the new testament form ; and i will first in this visitation , begin with that church which he himself hath set before all churches for a patern of imitation , viz. the church of corinth . in the eighteenth of the acts it is recorded , that when silas and timothy were come unto paul to corinth , the jewes refusing to receive the gospel of iesus christ , that hee shooke his rayment against them , and said unto them your blood be upon your own heads , i am cleare , from hence-forth i will goe unto the gentiles , and departing thence , hee entred into ones house named iustus , one that worshipped god , and preaching the gospel there , it is said , that crispus a chiefe ruler of the synagogue , beleeved on the lord with all his house , and many of the corinthians hearing , beleeved , and were baptized . here wee see in a church put into a gospel forme , the members of that church were admitted by the sole authority of saint paul , and that barely upon their hearing and beleeving ; for the apostle required no other conditions of them for their admission into church fellowship , hee said not unto those many that were baptized , that before they could be made members of that church they must walke some time with the church , that they might have experience of the truth of their conversion ; neither did he injoyn them for satisfaction of the people , to make a publicke confession of their faith , or to bring in the evidences of their conversion , or to enter into any particular explicite covenant , or to have the consent of the whole church , nothing of all this did paul require of the corinthians in this church after the gospel forme ; but following christ the kings commission upon their faith , repentance , and baptisme , hee hy his owne and sole authority admitted them . the same way of admitting of members wee shall find in the church of ephesus , as it is at large to be seene in the nineteenth chapter of the acts , where the manner of admission of members there is fully set downe , and that was a church also my brother burton sets downe amongst those that must be brought in for the making up of a compleate paterne , now in all those churches they were all admitted upon christs owne termes , and by the apostles and ministers sole authority , without either walking sometime with the church , or without any publicke confession of their faith to the congregation , or bringing in their evidences , or entring into any private explicite covenant , or without the consent of the people . how unsufferable a thing ▪ therefore is it now then in all those of the congregationall way , to demand other conditions of all their members before they can be admitted into church-fellowship with them , then those that christ the king of his church , and all his blessed apostles demanded ? if this be not the highest point of presumption that was ever heard of , i leave it to the consideration of the very ruggedest independents upon due deliberation , desiting they may all seriously lay it to heart , and timely repent of it : for if they doe not they will indeed be found fighters against god , and dis-throners of christ the king , when they shall slight both his lawes and example , and the example of his blessed apostles , and the practise of all those glorious gospel formed churches , and set up new lawes and examples of gathering churches , and of admitting of members , whereas in all the new testament wee have but one way of admitting of members , whether in an ordinary way , or an extraordinary ; for they that are made members of any particular church , by vertue of that they are made members of the catholike , and those likewise that are made members of the catholike church , may by vertue of their admission into it , be members in any particular church , as i shall prove by the independents owne principles . and as for the ordinary way of admitting of members , i have proved it from the fore-going examples , and the primitive practise , that it was upon condition onely of repentance , faith , and baptisme , and christ required no more ; and for the extraordinary way if it bee evinced that that was after the same manner , and upon no other conditions , then all men may see into what a desperate condition of rebellion all the independents have by their new wayes plunged themselves into , and may withall well perceive the vanity of all those cavils my brother burton , and master knollys made against my following arguments . now that they may see how , and upon what conditions all christians were admitted into the catholicke visible church , it will be worth their paines to looke upon the practice of the holy ministers of the gospel , both evangelists and apostles , who were all directed in what they did , by the speciall command of christ himselfe ; and therefore farre more worthy of imitation then our independents practises ▪ now we may take notice , that when the angel appeared unto cornelius , in the tenth of the acts , hee sent him unto ioppa , to call for one simon , whose surname was peter ; hee did not send him unto the church in joppa . and it is related that when peter came to cornelius , and that hee had recited unto him the manner of the vision , and that hee was commanded by the angell to send for him ; it is further also declared what peter there did , and that he said , of a truth j perceive that god is no respecter of persons , but in every nation , hee that feareth him , and worketh righteousnesse is accepted with him . and after a sermon made unto cornelius , and all that were assembled there with him ; it is said , that the holy ghost fell on all them that heard the word , and that all the beleevers that came with peter , were astonished at it , for they heard them speake with divers tongues , and magnified god. then answered peter , can any man forbid water that these men should not bee baptized , which have received the holy ghost as well as wee ? and hee commanded them to be baptized in the name of the lord. here wee see first , that peter was sent unto , and not the church : secondly , that he admitted cornelius and those that were with him into the number of beleevers , and into the fellow-ship of the church by his owne authority , and never consulted with the church to aske their leave or voyce , but concludes the busines with an interrogation , which hath a greater force of binding that no man ought to hinder any beleever from comming into the society of the church and communion of saints , in whom the graces of gods spirit evidently appeare , as in these ; so that if either the ministers come into their houses , or they goe into the ministers and make sufficient testimony by themselves of their faith , and that they feare god , of what nation soever they bee , they are by the ministers to bee admitted ; the congregation hath nothing to doe to hinder any such , nay , they may not , it is more than belongs unto them ; neither did those that came with peter intermeddle in that busines , or require a covenant at their hand , or a publik confession of their faith . againe , when the lord of his infinite mercy was purposed to reveale himselfe unto the eunuch in the . of the acts , he sendeth philip the evangelist unto him , whom hee found reading in his chariot , the prophesie of jsaiah , and after that hee had interpreted unto him that prophesie , and preached unto him iesus and baptisme in his name it is related , that when they came unto a certaine water , the eunuch said unto him , what doth hinder me to be baptized ? and philip said , if thou beleevest with all thine heart , thou maist : and hee answered and said , j beleeve that iesus christ is the sonne of god : and hee commanded the chariot to stand still and they went downe both into the water , both philip and the eunuch , and hee baptized him . here wee see that philip and not the church was sent unto the eunuch , and that philip by his owne authority , and upon the eunuch his owne testimony , without any reference unto any church , or without consulting with any congregation , admits him into the number of beleevers , and makes him a member of the church , and here was neither a publicke confession required of him by any of the church , or any covenant exacted by the people : and so when saul in the . of the acts was fallen downe out of astonishment , and afterwards was converted as the storie there fully declareth the whole manner of it , the lord sent one ananias a disciple , and minister unto him ; hee did not send the church unto him , neither did ananias when hee came to saul , say unto him , i will consult with the church to see whether they will admit thee to be a member , for thou hast greatly wasted the church , and made havocke of the saints , and therefore i will have their approbation and consent , and i will have thee first walke with the church some time , that they may behold thy conversation , and then thou shalt make a confession of thy faith publickly before the congregation , and give in thy evidences of the truth of thy conversion , and enter in a private and solemne covenant , and so be received and admitted . but without all this adoe he baptizes paul and admitteth him into the number of beleevers , and makes him a member of this formed church , & that by his sole authority , and he was received immediatly among the disciples at damascus without any reluctation , or so much as any scruple , and strait-way hee preached christ in the synagogue that hee was the son of god ; hee was both ordained and put in office without the approbation and consent of the people , who knew nothing of the busines , but onely stood amazed , and said , is not this hee that destroyed them which called on this name in ierusalem , and came hither for that intent , that hee might bring them bound unto the high priest ? the ministers in those dayes when they were all taught of god , they only admitted members by their owne authority into the church , without the approbation of the people ; but in these our dayes , wherin people have gotten itching eares , and teachers after their owne humours ( such as s. paul speaks of in his epistles to timothy ) they teach a new doctrine , and bring forth new borne lights , to the darkening of truth it selfe , and to the bringing in a confusion of all things . see what saint james saith in his fifth chapter to all churches and christians in the world , is any man sicke , saith hee ? let him send for the presbyters of the churches , and let them pray over him , &c. and the prayer of faith shall save the sicke , and the lord shall raise him up , and if he have committed sins , they shall be forgiven him . the apostle iames here sends all christians to the presbyters of every church , who had the power of the keyes delegated unto them for spirituall comfort , and whose office onely it was to pronounce pardon and remission of sinnes unto the sicke upon their true repentance , if they had offended and sinned against god in the time of their health , and so scandalized the gospel and the church ; and it was the presbyters place and office to admit them againe into the fellowship and communion of the saints upon their co●diall and untained repentance , and that without asking the church any leave ; for as the presbyters onely had the power of casting out offenders out of the church , so they onely had the authority of receiving them in againe upon their repentance , and not the church ; so if wee looke into all those epistles that were written unto the seven churches of asia , in the . and . of the revelations , we shall find them all directed to the angels of the seven churches , which is as much as to say , to the presidents of every severall presbytrie established and constituted in every one of those churches ; which is a sufficient argument to me , to prove a counsell or colledge of godly ministers in every one of those cities , according to that of paul to titus , chap. . verse . for this cause left i thee in creet that thou shouldest ordaine presbyters in every citie , not one but many . and in the . of the acts , verse . and when they had ordained them presbyters in every church , &c. many presbyters , a colledge of them was appointed to every church : and so in the . of the acts , there were many presbyters who had the charge and government of that church committed unto them in common , ver . . there was a colledge of them constituted in that church , and therefore for order sake ( which the light of nature teacheth ) they must have a president , who by the way of excellencie , and to distinguish him from the other , is called an angel , as the inscription of the epistle , rev. . . declares , saying , vnto the angel of the church of ephesus . as in our dialect , when we speake of the great counsell of the kingdome , or of the reverend assembly of divines , if there be occasion of distinguishing the presidents of those councels from the other judges in those assemblies , wee say , master speaker in the house of lords or commons ; or of the president of the ministers , we say , master prolocutor ; and if any have occasion to write to either houses or to the assembly , they direct their letters to the speakers , or to the prolocutor , who communicates them to each assemblies , as being the presidents of each society , and yet none of all these presidents by that their place of honour and eminency have any more power or authority then the rest , but onely in the casting voyce when the parties upon any occasion are for number equall , and for appoynting of the times and places of meeting , and for the methodicall and orderly carriage of the busines ; yea , it is ever observed , wheresoever there is a president , there is a colledge or councell , or a court ; nature dictates this , and the custome of all nations proves it : and withall , by the same light of reason that counsell or colledge to whom god himselfe writes and directs his letters for redressing of abuses , has the power in their hands for the rectifying of things amisse , and that it peculiarly belongeth unto them , as to the magistrates invested with authority , to order things according to direction , and to punish and cast out offenders ; and that by their own power , without the consent and approbation of the people , as it is now in the great councell and parliament of the kingdome ; who make not the people acquainted with what they have to do , but so far as it pleaseth themselves , and not out of any duty : and so it was in the government of gods church by the first constitution , every church consisting of many congregations , were governed by a colledge of presbyters , as that of ierusalem , and this of ephesus , and the other six churches ; in all the which the presbyters by their sole authority governed them according to gods word , without taking the people into councell with them , who were no where joyned in commission with them : and therefore it is most apparent by those examples i have now produced , and many more that might be added ; and from the commission that christ gave to the apostles , and in them to all ministers , that the people had not their voices , either for the admitting of any to be members in any church , or in the casting out of any for their delinquency , much lesse have they authority to require a publike confession of their faith to be made unto the congregation , or to exact of them to bring in the evidences of their true conversion , or to require that they should walk with them some time before admission , or to enter into a solemn private covenant before they be admitted as members , for we have no president for any of these things in gods word , much lesse any command , only in acts the sixt , there is mention made , that the apostles for the freeing of themselves from all unnecessary incombrances , and that they might the better attend upon their ministery and preaching , gave the people liberty to make choice of their own deacons , but still keeping the power of ordaining them in their own hand , which always was arbitrary in them whether they would exercise it or no , neither would the apostles have ordained them , unlesse those that were to be ordained , had been men so qualified as they had appointed ; for otherwise , it lay in their choyce whether they would ordain them or no. but that ever the congregation or people had the power of admitting of members , or of ordaining of officers , it is no where extant in gods word : but that the women should have a voice in the church , either for receiving in , or casting out of members or officers , or should have any thing to do with peters keys , it is against the law of god and nature : for paul in the first epistle to the corinths , . makes it one of the marks of confusion in any church where women have their voices , saying , god is not the author of confusion , but of peace , as in all the churches of the saints ; and in the next verse following in expresse words saith , let your women keep silence in the churches , for it is not permitted unto them to speak , but they are commanded to be under obedience , as also saith the law : and if they will learn any thing , let them ask their husbands at home , for it is a shame for women to speak in the church . and what saint paul writ to this church of corinth he writ to all churches , and proclames that what he writ to them were the commandments of the lord , ver . . so that god had commanded that the women should not speak in the church , and saith that it is a shame they should : and yet in these our dayes , in many of the new congregations , they have their voices in choosing of officers and admitting of members , and have all of them peters keys at their girdle , and make learned parts of speech in the congregation , and dispute questions and debate of matters and give their reasons con & pro as it is credibly reported and others of them set ●orth and print learned treatises in polemicall divinity with great applause and admiration of the independent ministers who cite their authority , and quote them in their writings as classicall authors , to the shame of the nation and ludibry of religion : and howsoever there is not any that shall more honour the truly vertuous and pious of that sex than my selfe , yet i must confesse when i see how far they become transgressors of the law of god and do those things that the holy apostle hath not onely forbidden , but proclamed a shame ; i cannot but exceedingly blame them , and those ministers that allow of and approve of such rebellion against god and nature . and as if it had been the speciall care in the apostle to prevent this evill of womens intermedling in matters of the church , he foreseeing the confusion that would be brought in upon it : in his first epistle to timothy , and in him to all ministers , to whom the government of the church was committed , he gives him direction how to behave himselfe in the house of god , which is the church of the living god ; in chap. . verse . . hee saith . let the women learne in silence , with all subjection ; for i suffer not a woman to teach , nor to usurpe authority over the man , but to be in silence ; for adam was first made , then eve ; and adam was not deceived , but the woman being deceived , was in the transgression , &c. here the apostle againe and againe , twice in these few words , enjoyns them silence in the church , and imposes upon them subjection and obedience : i suffer not , saith he , a woman to teach or to usurpe authority over the man , but to be in silene ; and he giveth his reasons of this his command , because saith he , adam was first made , not by the woman nor of the woman , but the contrary ; and therefore shee may usurpe no authority over the masculine sex , especially in gods matters , and she is to be the disciple of the man , and not the man her scholar : and therefore that superiority that the god of order had established upon the man in the first creation , hee doth now re-establish upon him againe in his holy word , after all things through sinne had beene disordered and confused ; and commands the woman to be both subject and silent , especially in the church . another reason of this his command is , because the woman was first in the transgression , and was the cause of adams fall , as hee accuses her , and her disputing and voycing of it then brought confusion upon all man-kind ; and for this her so doing , s. paul concludes for ever hereafter , that she ought to hold her peace & be in subjection to her husband , and ought to learne in silence at home , but more especially in the church ; for if they come to voice it once againe in the church , as eve brought confusion upon man-kind by her disputation and reason , so these with their loquacity and babble and confusion of voyces will bring in a new babel into the church and state , as they have prettily well already begun to doe . saint paul saith , i suffer not a woman to teach , nor to usurpe authority over the man , but to be in silence . here the apostle as in the place above cited , out of cor. chap. . commands them silence , and permits them not to speake , and expressely forbids them to usurpe authority over the man , that is , the viril sex . now i appeale unto any understanding creature , whether or no , to make large parts of speech in the church ( as many of them upon occasions doe ) and dispute and give their reasons con & pro , be not to speak in the church ? and whether to have their voices in either admitting of members or officers , or in the casting of them out , be not to usurpe authority over the man ? for all the world knows , that they that have the power in their hands of either admitting of any into the fellowship or communion of the church , or of hindring their coming in , or have their voices for the casting of them out when they are received , exercise and usurpe authority over those they so deal with ▪ and there-fore they do against the expresse prohibition of the apostles , and all those women that have usurped this authority , and all those ministers that have permitted them so to do , or taught this doctrine unto them , are all guilty of great contumacy against god , and ought seriously to repent for this their temerity and rebellion , and it will be the imortall honour of those women that have not intermedled ; and if there be not some speedy course taken by authority to forbid such disorder , we may promise nothing to the church and whole kingdome but confusion . it hath ever been observed , that hermaphrodite councels in any kingdome or country , when women that are subjects intermeddle in government and matters of state , that that kingdome and country is very crased and not far from ruine and destruction ; and we need not look into many ages or countries for presidents of this kind ; and if hermaphrodite counsels in kingdoms have ever been so fatall unto them , what may any man think in time will become of this church and kingdome , when the women have gotten peters keys at their girdle , and have their voices in many congregations , and a power of ordering and disposing of things in church affairs ? certainly , nothing but confusion can be expected ; for this their doing is against the expresse command of god , who is the god of order , and injoyns the contrary : yea , it is not onely against the law of god , but against the very law of nature and the practice of all nations ; for never was it yet heard of in any well governed city , or commonwealth , or kingdome , that women that were subjects had their voices in choosing officers or burgesses , or making of freemen , or disfranchising of them , or were permitted so much as to sit in counsell with them , much lesse to rule and give laws to others out of their own houses : and therefore as it is a thing odious to god and man , and that which is a shame to that sex , it ought to be cast out of all wel-governed churches and states ; and as the women ought to know their places , so ought all men that are under obedience to learne their duty , and not to take upon them that which god never gave unto them , as to have their voice either in making of members in churches , or casting of them out , or of ordaining of officers , or of imposing laws upon others , either of making publike confessions before the congregations , or of producing evidences of their conversion , or that they should walk with them some time that they might behold their conversation , or of imposing a covenant upon any that shall be admitted ; for all rule and government in the church is put into the hands of the presbyters , and does not belong unto the people or multitude , neither may the presbyters usurpe authority , but they also must exercise it onely , according to the commission given unto them by christ , they may not transgresse it or go beyond it in the least thing ; and therefore when many of the brethren call for a publike confession of mens faith to be made in their new congregations , and the evidences of their conversion to be produced , and impose a covenant upon them before they admit them to be members of their church , ( as if they had lived before in infidelity ; who notwithstanding were known to be holy and godly christians , and as true beleevers as any that now live in the world ) and think them onely christians and beleevers that doe as they would have them , and count of others that will not conforme themselves to their customes and novelties ; but as the off-scowring and refuse and no christians ▪ i say it is an intolerable usurpation , and a thing that was yet never before practised in the world , in any church either jewish or christian till these dayes , and therefore they go beyond their commission in so doing ; for god in his commission to his apostles and all ministers , bids them admit of all that come in and beleeve and are baptized , he quencheth not the smoaking flax nor breaketh the bruised reed ; now then , when they know thousands in this kingdome that do beleeve , and are men of unblamable lives , and such as would lay down their lives for the faith once delivered unto the saints and are baptized ; what have they to do to lord it over them , and to hinder them from communicating in the ordinances and to be admitted into church ▪ fellowship with them , or to debarre them from the communion of the saints ? me thinks the vision to saint peter in the tenth of the acts should teach such men their duty , when god said unto peter rise kill and eat , peter said not so lord , for i have never eaten any thing that is common and unclean ; and the voyce said , what god hath cleansed call not thou common . and this , saith the scripture , was done thrice , that by the mouth of two or three witnesses this truth might be confirmed to peter and all other ministers , not to call those people common , prophane and unclean , and to count them but rubbish , whom god hath graced with the gifts of his holy spirit , and hath sanctified , and such as beleeve in jesus christ and are baptized as well as themselves , and such as stood to the truth when they durst not shew their faces , but ran from the cause and deserted it , or at least temporized , and such as if the like occasions were offered , would manifest unto the world ( by gods assistance ) that their lives and all they have should not be dear unto them for the restimony of jesus ; and yet such as these must be debarred from the communion in their assemblies , unlesse they will conforme to their new-born traditions ; for these are no traditions of the elders , but of the younger : and if christ in his time sharply reproved those that brake the commandements of god through the traditions of men , and deeply reproved the ministers in those dayes for teaching the people to preferre the traditions of the elders before the commandements of god , and for teaching them the fear of god after the precepts of men : what shall we think those ministers will have to answer at the dreadfull day of judgement , when they set up their traditions in the church of god and preferre them before the commandements of god ? and what can any man think of the condition of that people , that account of such novelties as the oracles of god , and violate the law of love , and make rents and schisms in the seamlesse garment of the church through these traditions ? surely whatsoever they may promise to themselves , their condition is very dangerous ; for our saviour saith , woe be to those by whom offences come , matthew , and whosoever shall offend one of these little ones that beleeve in me , it were better for him that a milstone were hanged about his necke , and that he were drowned in the depth of the sea . and whether this be not to transgresse the the commandements of god through their traditions and to offend those little ones that beleeve in christ , when they will not receive such into the communion and fellowship of the church , as beleeve and are baptized , but count them as aliens and strangers , yea , infidels and rubbish , i referre my selfe to any that is but of ordinary understanding . for gods command unto all ministers was , that they should admit all such into the church as beleeved and were baptized upon their desiring it , without any confession , either private or publicke , or entring into any covenant : now this command of god they trangresse by their traditions , and keepe out many thousands of beleevers through the kingdome , as unholy , and as having no right to the ordinances , because forsooth they will not obey their new-borne lawes and traditions ; for where did ever god command that no beleevers should bee admitted into the church except they made a publicke confession of their faith , and walked some time in fellowship amongst them , and then gave in the evidences of their conversion , and entred into a private covenant , and gave the church satisfaction ? or where was it ever practised by any of the primitive christians , either by those that were converted by peters sermons and the other apostles , or by pauls preaching ? was lydia ( when god opened her heart to beleeve pauls preaching ) admitted into the church upon any such termes ? was the goaler and his converted family forced to make a publicke confession to the church of their faith , and to give in the evidences of their conversion , and to enter into a private convenant before they could be made members of the church , or was the churches assent required before they could be admitted and made members of it , or were ever any of these things they impose upon christians now , required at beleevers hands before these our times ? and therefore they are to be abominated as vaine traditions , and such as by which they breake the lawes of god , making divisions in the church and kingdome , and through all the families , and houses of the same , so that neither masters of families nor parents have any rule over their wives , children or servants : their husbands goe out one way , the wife another , their children to this assembly , their servants to that congregation , and as it was among the corinthians which paul blames in them , one said , i am of paul , another i am of apollo , the third i am of cephas , and so they flutter about like a company of chickings , without either heads or wit , and none will bee under obedience to either parents or masters ( not withstanding god hath commanded children to obey their parents and servants their masters ) no farther than pleaseth their owne humours , and all this they have learned by the traditions of the younger : and whether i have wronged the brethren in any thing i have now said , i report my selfe to all the distracted families in the kingdome where they have beene preaching , and the daily experience of any moderate minded christian : and if ever there was a pantheon of all religions in the world , it is now in england , by reason of these new teachers , to the great dishonour of god , the hinderance of reformation , and the alienating of the affections one from another of those that are joyned together in nighest relations . now whereas master knollys and my brother burton passing by the church of ierusalem in their march ( as i said before ) make some poore weake skirmishes against my forces drawne out of the garrisons of holy writ , as that of the eunuch , paul , cornelius , lydia , and the goaler , which i had formerly brought into the field , pretending they were extraordinary and not binding , because they were not ( as they say ) admitted in any particular church constituted , according to the gospel forme , but into the catholike visible church : i cannot passe by their trifling without some answer unto their bravado ; and therefore i thought good in this place , before i march on to fight them , that they may not hereafter boast , & vapour , that i durst not incounter them , or looke upon their most materiall reserves , which is concerning cornelius , and those that were with him , which they especially pitch upon , conceiving they have a great advantage against mee , for the making of this ground good , viz. that the sole power of admitting any to bee members of any church , doth not reside , and lye soly in the ministers of the gospel , but that the people also have a hand as well in their admission as they ; and if they shall dislike the reception of any , that then the ministers cannot by their owne and sole authority admit them though never so well qualified , for this must necessarily be the scope of their incounter ; for to what end otherwise should it be made ; yea , their very words manifest as much , which are these , first master knollys , page . and . thus declareth himselfe , that the brethren did not intermeddle in that busines ( saith he ) viz. of the admittance of cornelius , and those that were with him by baptisme into the church , i conceive the reason why the brethren did not intermeddle to hinder their admittance to that ordinance of baptisme , was not because they had not that liberty , but because they had no just objections to declare to peter . now that the brethren had a liberty to declare any thing which might justly have hindred , doth appeare by the question the apostle expounded ( saith hee ) i conceive hee meant propounded , verse . can any man forbid water that these should not bee baptized ? and the doctor himselfe ( saith hee ) acknowledgeth that the brethren or disciples of the church of jerusalem , which must be a paterne of all churches , had this liberty to except against some sort of persons , in case that such persons have beene formerly knowne to have beene open enemies and persecutors of the church , and then they are justly to bee suspected untill they have given publick evidence by witnesse to the ministers of their true conversation , and there produceth a plaine instance to prove this out of acts the ninth , where paul comming to jerusalem assayed to joyne himselfe to the disciples , but they were all affraid of him , beleeving not that hee was a disciple . thus master knollys speaks , and then concludes , that all the disciples in the like case have the same liberty , because jerusalem the mother-church is to bee a paterne to all other daughter-churches : therefore ( saith hee ) when it doth evidently appeare , that the disciples or brethren of the church of ierusalem in her most flourishing condition had this liberty to declare their feares and their ground thereof against paul : how can the doctor ( saith he ) make good that the presbyters alone , without the consent of brethren may admit members , and cast out members , and that the brethren and the congregation have nothing to doe to hinder any such thing ? i have faithfully set downe his words , and the force of his argument , to which i will by and by give my answer after i have set downe also what my brother burton hath to say in this busines , and then i will reply to them both in order . my brother burtons words are these , page . it is one thing ( saith he ) to preach , and instrumentally to convert soules , which chiefly pertaines to those that are called thereunto , but in the case of church-government , of admitting and casting out , it is otherwise . and here let peter himselfe ( whose words you alleage ) resolves us ; who when the holy ghost so wonderfully fell on all of them that heard the word , said , can any man forbid water , that these men should not be baptized ? &c. which words imply , that if any exceptions could have been made , it was in those jews present , to give forth their allegations , why those beleeving gentiles should not be admitted to become one church with the beleeving jews : so as your observations fall to the ground : as that first , peter was sent to and ●ot the church : and secondly peter commanded them to be baptized : again this example was extraordinary in all the circumstances of it : your instance of the eunuch act. . . of lydia act. . as many other , are meer extravagants . we ( faith he ) speak of churches constituted , not of single converts here and there one , not yet joyned into a particular church-body . thus my brother burton declareth himselfe , whose words i have faithfully set down and all he hath to say against all those examples . but before i come to my answer i shall desire the reader to take notice of these mens dealings , they make all these examples either extravagants or extraordinary , and yet they would from the example of cornelius and peters question to the brethren that came along with him , inferre that the authority of admission of members , lay not onely in the ministers hand but in the peoples also , as who had the liberty to bring in their exceptions against any for their not admission . so that these men at pleasure will make the same scripture they except against as not authoritative and binding for us , yet to be bindingly presidentiall for themselvs ; so that as far as in their own opinion it makes for their grolleries and serves their turn it shall be for a pattern of imitation to bind all churches to the end of the world , which both master knollys and my brother burton learnedly inferre ; but as far as it makes for the advantage of the presbyterian opinion and to shew that the presbyters have the sole authority of admitting members into church ▪ fellowship from the example of philip , ananias , paul in baptizing the goaler and lydia , and peters baptizing of cornelius and admitting of him and those that were with him members into church communion by their sole authority without those conditions they propound and without the consent of the people , then they cry out that they are extraordinary examples or meer extravagants . now whether this be not with the papists to make the word of god a nose of wax or a leaden rule that they may either work and mould it or bend it into what fashion they please , i leave it to the judgement of the learned and experienced christian . but by the way also i desire the reader to take notice what my brother burton granteth : viz. that the receiving of those gentiles , and the admitting of them by peter into the church by baptism , was to make them one church with the beleeving jews ; these are his own words : from which it is sufficiently apparent , that be men baptized and admitted into the church either after an ordinary way or after an extraordinary , it is sufficient to incorporate them into church-fellowship both with the beleeving jew and gentile and to make them members of christs church , which is as much as i contend for : so that it is most certain as those that are members of any particular church , are by vertue of that , members also of the whole catholique visible church : so in like manner those that are made members of the catholique visible church may also by vertue of that , be members of any particular church : for the church of christ is his kingdome , and it is but one flock and one sheepfold , and there is but one shepherd of it and king that governs it : and therefore in whatsoever part of this kingdome of jesus christ they are admitted members , and after what manner soever they be admitted , whether in an ordinary or an extraordinary way , they are members of the whole church and may communicate in all ordinances with any particular church whatsoever as being subjects of christs kingdome and injoying all the immunities and priviledges that any of christs subjects can challenge . and all this i learn from my brother burtons doctrine , who so long as he holdeth out any truth unto me , i will listen unto , as he hath done in this point , but no farther . again as all those , viz. the eunuch , paul , cornelius , lydia , and the goaler , were admitted to be members of christs church by the sole authority of the ministers , evangelists and apostles , and without any of those conditions urged by the brethren ; so are all other christians by the sole authority of the presbyters to be admitted into church-fellowship , and that upon christs own conditions : viz. faith , repentance and baptism . having upon the occasion of my brother burtons and hanserdoes words spake thus much , i will now come to my answer to them both . and first whereas they peremptorily affirme from the interrogation of peter to those that came along with him ; where he saith , can any man forbid water that these men should not be baptized , &c. that it doth imply that the brethren have power also of admitting members into the church and ought to have their voices , as in the receiving of them in so in the casting of them out . it is a meer non sequitur and a very groundlesse illation and inference : for the interrogation plainly manifests the contrary : as will appear from other presidents and reason : as for example in the eighth of the romans ver . . . saint paul saith who shall lay any thing to the charge of gods elect ? who is he that condemneth ? who shall separate us from the love of christ ? all the which interrogations do not imply as the apostle himselfe answereth , that any creature can lay any thing to the charge of gods elect , or that any creature can condemn , or that any creature can separate the elect from the love of god which is in christ jesus . another instance ( to omit many ) we have of the same nature with that of peter acts . . where the eunuch said unto philip , see here is water , what doth hinder me to be baptized ? i demand of any whether or no this interrogation of his doth not imply as much as if he had said , no creature now can hinder me from baptism , seeing that we have water that element that is appointed for it , and i do beleeve : and so much may be gathered from philips answer to him , who saith , nothing could hinder his baptism and admission into the church , if he did beleeve in christ with all his heart ; whereupon the eunuch answered , i beleeve that jesus christ is the son of god ; and he was forthwith baptized . so that by this it is sufficiently manifest that that inference they would gather from peters words cannot groundedly be made : viz. that it is in the power of the people to hinder any : as is yet more evident from peters own words and reasons when he was questioned about this businesse in the . of the acts , the story whereof is there set down at large with peters answer to all their objections , who told them ver . . that the spirit bad him go with those that came from cornelius nothing doubting , &c. saying in the conclusion of his discourse and that with an irresistible reason , ver . . for as much then as god gave them the like gifts as he did unto us , who beleeved in the lord jesus christ , what was i , that i could withstand god ? all the which discourse of peter and this his reason do sufficiently prove that his interrogation , saying , can any man forbid water , that these should not be bapti●ed ? doth not imply as my brother burton and master knollys would have it , that it was in the power of those that were with peter or any other to have hindred their baptism and admission into the church of christ seeing they beleeved : for if peter himselfe should have refused it he had been disobedient to god himselfe and had doubted , which he was forbidden and withall had resisted in as much as had been in him the spirit of god ; for so saith saint peter , what was i , that i could withstand god ? from which i gather and that by very good reason that all those of the congregationall way that will not admit all such as beleeve and are baptized into their new gathered churches without they walk some time with them and without the making of a publike confession of their faith , and the bringing in of their evidences of their conversion and entring into a particular explicite covenant and without the consent of the whole church are all fighters against god and withstanders of his spirit : and if they do not speedily repent for all their wickednesse , and relinquish their ungodly , unchristian and unbrotherly practises the lord from heaven will shew his wrathfull displeasure upon them all , for he will vindicate his honour and the honour and priviledges of his people ? shall not he avenge his own elect and that speedily ? luke . and this shall suffice for answer to that impious cavill of my brother burton , and hanserdo . now for that instance that master knollys bringeth , it quite overthroweth their doctrine , for it is point banke against it and their practise . for although it be not denyed , but that all true beleevers may at any time make their complaint to the church , that is to say to those that are in authority in the church ; to wit , the presbyters , as the extreamest refuge upon just offence ; yet it must ever be granted that it lyeth in the brest of those that are iudges to determine of the busines according to the allegations and probations , so that those that complaine may not be both plaintifs and iudges ; this i say is so known a maxime that none can deny it . besides , we must take notice that we never read inall the new testament , that the disciples ever so much as questioned any that desired to be admitted into church fellow ship , or refused communion to any but paul ; & the reason was as the scripture relateth , because they knew that hee had beene a mortall enemy unto them , and had beene a great persecutor , and were then ignorant of his conversion , and therefore it is said they were affraid of him ; and upon the like occasion i beleeve any of the brethren in any church may doe the same , and they may feare such an one , and suspect him , and complaine of him , and that is all they can doe , but power they have none to keepe him out of church-fellowship if upon the ministers and presbyters examining of the busines they find that the man is a beleever , and converted from his sinfull courses ; for by their sole authority without their good liking , or the consent of the people they may admit him into church fellowship ; and if the people should refuse to receive him upon his assaying to joyne himselfe with them , hee may appeale from them to the presbyters and ministers who are gods stewards , and who have the power of the keyes to open the doore of the church to whom they conceive are fit : and for this his so doing , and for the presbyters accepting of his appeale they have the apostles and presbyters of ierusalem for an example ; for when the disciples feared paul , and seemed to be unwilling to admit him into communion with them : hee forth with appeals to the apostles , who upon his appeale admitted him into church fellowship according to their commission , which was , that whosoever beleeved and was baptized , hee should be received into the church and that without the consent of the people , or any of those conditions the independents now impose upon their members , as by this very example and instance of mr. knollys doth abundantly appeare , which makes wholly against their doctrine and practise , and utterly overthrowes their tenent : for most certaine it is that the power of admitting of members , and casting out of offenders lies in those mens hands only and solely that have the power of the keyes , and are by god himselfe made stewards and over-seers , and guids of his church his house , which when they peculiarly belong unto the presbyters , and not to the people , they onely , and not the people ought to have the managing of the government of the church ; and this hath beene sufficiently proved by the receiving in of members , both in an ordinary way , and in an extraordinary manner , by all the examples i have produced , and by this very instance of saint paul , alleaged by master knollys himselfe , who when hee was admitted into church-fellowship , not onely without the consent of the brethren , but against their good liking it is abundantly manifest , that the people have nothing to doe with the government of the church , but that it lyeth wholly in the presbyters hands . and all this i say is clearly proved out of the good word of god , within the wals of the which , it is ever safe to abide , and in the action of obedience to the which all men may promise to themselves perpetuall security : and this shall suffice to have answered to all that mr. knollys and my brother burton had to say to all my arguments . and by all that i have now spoke , i hope it doth sufficiently appeare that there is neither precept nor example through all the holy scripture to warrant the practise of these men in the gathering of their new churches ; and if a man will but looke a little more upon the practice of christs seventy disciples , & of all the apostles in the gathering of churches , they shall not find one footstep through the whole booke of god of the gathering churches after the manner of their congregating of their assemblies : as for christs disciples , they were all sent to gather in the lost sheep of the house of israel , they went not to gather in converted men from amongst converted men , for they were to bring the lost sheepe into christs fold ( and wee are taught there is but one shepheard and one sheep-fold ) wee never read that after they were once folded and brought into the church , that any true pastors came into the fold and flocks of their fellow-shepheards ; and picked out all the best and the fattest sheep , and the most wholsome , and molded them into an independent fold by themselves , as separate and distinct from the others , and with the which they would have no fellowship and communion in the ordinances , this was never heard of before these dayes : paul was so farre from getting away of others sheepe that hee tooke it for a dishonour to him to build upon anothers foundation , rom. . and preached christ in those places where they had never heard of him before ; and planted the church of corinth himselfe , and left apollo to water it , and committed all the flocks that he had gathered , as that of ephesus , to the charge and care of faithfull pastors , and commands both the flocks and the pastors , and in them all shepheards and folds , to keepe unity and love one with another , ephes . . verse , , , . &c. and forbids them to make separations and divisions , and schismes betweene flock and flock , and this method hee used wheresoever hee came ; yea , as soone as hee was converted and entred upon his ministry , as wee may see in the first of the galathians , hee went into arabia , and preached there among the poore infidels , hee got not other mens sheepe from them , neither did hee ever make any separation of sheepe from sheepe ; yea , even in those flocks and churches , as that of corinth , galatia and colosse , where there were many that walked disorderly and against the rules prescribed , and taught false doctrine and heresies , and made schismes in the church , and were very scandalous , so that if ever there were in any churches a just cause of making a separation , it was then ; and yet the apostles bid not the christians separate themselves from the communion and assemblies of the saints , and from the ordinances for these mens causes , but onely that they should looke unto themselves , and examine their owne consciences , that they may not offend , and so make themselves unworthy of the holy things , and gives them power to cast out the prophane , but no way tolerates them to separate ; onely hee bids them not be familiar with such as walke disorderly , that by this meanes they might learne to amend their lives , and tels them of what judgements have alwayes happened to such as were wicked , and bids them by their example to take heed how they provoke god by the like , as it is at large set down in the tenth chapter , and commands them to make no separation but from idolaters and infidels : and so likewise in his epistle to the galatians , he says for his own particular , he could wish that they that troubled them were cut off , yet he biddeth not the galatians to separate themselvs into independent congregations . nothing of all such things were taught before these dayes , that true beleevers and the faithfull servants of god should separate from the assemblies of their brethren every way as dearly beloved of god as themselves , and such as with the twelve tribes of israel , serve their god night and day , and would suffer any thing for the gospell ; and that anv christians i say , should make separation from the fellowship of such , or that such should be accounted as en●mies of christ , it was never heard of before our times ; by which their so dealing , they have made the greatest schism in the church that was ever yet made , to the scandall of our holy profession . i have been ever taught in gods holy word , that those faithfull ministers that preached jesus christ and him crucified , and opened the eyes of the blind , and turned them from darkenesse to light , and from the power of satan unto god that they might receive forgivenesse of sinnes , and inheritance amongst them that are sanctified by faith in jesus christ , and taught the people that they should repent and turne to god , and doe workes meet for repentance ; and that instructed all men that they being delivered out of the hands of their enemies , they should serve god without feare , in holinesse and righteousnesse before him all the dayes of their life , and teaching them that the grace of god bringing salvation , hath appeared to all men , for this very end that they should deny all ungodlinesse and worldly lusts , and should live soberly , righteously and godly in this present world , looking for that blessed hope and the glorious appearing of the great god of our saviour iesus christ , who gave himselfe for us , that hee might redeeme us from all iniquity , and purifie unto himselfe a peculiar people zealous of good workes . i say i have beene ever taught by gods holy word , to beleeve that those ministers that instruct the people to doe all these things , and where the people by faith imbrace and receive this doctrine , are the true ministers of iesus christ , & those congregations under them the church of iesus christ , and of his sheepfold , and that christ in all such congregations is set up as king in his throne , as who rules in the hearts of his people , and the which are swayed and guided by the scepter of his word and spirit , and deserve none of those contumelious languages the brethren asperse both ministers and people with . of the ministers they thus speak and print , that they deny , disclaim and preach against christs kingly government over mens consciences and churches , so that such a conversion ( as is wrought by them ) comes not home to whole christ ; and such with their converters do deny christs kingly government ; or at least and best they are converted but in part , and that main thing is wanting , to wit , christs kingly office ; and of all the people and christian beleevers through the kingdome that are not in their congregations and new gathered assemblies , they speak and print thus : we ( say the brethren , the independent ministers ) exhort them to set up christ king in their hearts : we exhort them to become and professe to be those saints , of whom christ is king ; for he is king of saints , revel . . . but they will not beleeve us ( say they ) they will not depend upon christ as the onely law ▪ giver and king over their consciences : now what would you have us to do in this case ? ( say they ) baptize the infants of such parents as will not in this respect professe nor confesse christ to be their king ? why ▪ do you not know ( say they ) that no infants have any title to baptism ▪ that are not within the covenant visibly ? and how are they within the covenant visibly , but by vertue of their parents faith outwardly professed ? and what outward profession of faith is there in the parents that refuse christ for their onely king ? that are ashamed or afraid to professe to be in covenant with christ , as their king ? if therefore the parents professe not , yea , refuse thus to be in visible covenant , can the children be said to be in visible covenant , and so to have a right in baptism , the externall seal of the covenant ? here is an obex , a barre put . these are their own words , which i have set down at large ; the summe of them briefly is this ; that all the ministers of the church of england that are not of their fraternity , do deny , disclaime and preach against christs kingly government over mens consciences and churches ; and that all the people under their ministery are men unconverted , or at least converted but in part , wanting the main thing , to wit , christs kingly office ; men visibly out of the covenant of grace , who have not so much as an outward profession of faith , who deny christ to be their king ; to whose persons and infants the very sacraments and seales of grace , with all church communion , may and ought to be denyed . another of the independents , amongst many of the contumelious and disgracefull speeches hee uttereth out against the ministers of the church of england , calling them the blackcoats in the synod , who , he is afraid , will prove more cruell taskmasters than their fathers the bishops , who cowardly sit at home , and in his apprehension , for no other end but to breed faction and division amongst the well affected to the parliament , promoting their own interest , which ( saith he ) is lazinesse , pride , covetousnesse and domination , and amongst many such expressions as these , hee proclaimes them the sworne enemies of iesus christ : and desiring that the parliament may be put in mind of their covenant , for he thinkes they have sworne to root out popery : he tels them they have established tythes the very root and support of popery which he doth humbly conceive is a contradiction to their covenant , and which will be a greater snare than the common-prayer to many of the precious consciences of gods people , whose duty it is in his judgement , to dye in a prison before they act or stoope unto so dishonourable a thing as this is , to their lord and master , as to maintaine the black-coats with tythes , whom they looke upon as the professed enemies of their anointed christ , &c. these are some of his formall expressions , i leave the comment of these severall passages to others : neither doe i rehearse innumerable such like sentences as are daily vented , to the intolerable disgrace , both of all the ministers of the church of england , and of all those beleeving christians that are under their severall charges , and that in every pamphlet in the which they proclaime all the ministers to be the sworne and professed enemies of the lord iesus christ , and such as deny , disclaime and preach against christs kingly government over mens consciences and churches ; and for the people and beleevers in england , they proclaime them to be men unconverted , or at least converted but in part , wanting the maine thing , christs kingly office ; men visibly out of the covenant of grace , who have not so much as an outward profession of the faith ; who deny christ to be their king , to whose persons and infants the very sacraments and seales of grace , with all church ▪ communion , may and ought to be denied , &c. by the which words , they not onely unchurch all the congregations of england , scotland , ireland , but indeed all the reformed churches , and unchristian all christians but those that are in their owne independent assemblies , and account them as aliens and strangers from the common-wealth of the saints , and make christ to be no king over them , or to have any kingdome in or amongst them , but onely amongst themselves in their new congregations : whereas christ ever had a church or kingdome upon earth in all ages before they were , and hath without all controversie a true kingdome in many churches in these our dayes , where they are not . had i not seene their expressions in print , and the booke in which they are uttered , set forth by authority with approbation , i should not have beleeved that they had all of them bin so uncharitable ; but finding that booke not onely printed by license , but generally applauded by them all and much magnified , as the frequent editions of it doe manifest , i gather , it is the universall opinion of them all . than the which , what could bee more uncharitably and unchristianly spoken ? what comfort can any of the ministers of the church of england have in the society of these men , who ( what soever outward seeming favour they shew to them ) in their hearts conceive of them as the sworne enemies of christ and his kingdome , and as men unworthy to live , and who count it a dishonourable thing to their lord and master , to maintaine those black-coats with tythes , whom they looke on as the professed enemies of their anointed christ ? can i say , any ministers with joy and alacrity converse with these men ? no surely ; what reall comfort can any poor christian beleevers through the kingdome either expect or looke for at these mens hands if they were in their power , whom they declare ( and that in print , and in their pulpits ) to be men unconverted , or converted but in part , wanting the maine thing , christs kingly office , men visibly out of the covenant of grace , who have not so much as an outward profession of faith , who deny christ to be their king ; to whose persons and infants the very sacraments and seales of grace , with all church-communion , may and ought to be denied ? can any true christians be reall friends to the enemies of christ ? he ( saith saint paul , cor. chap. . v. . ) that loveth not the lord jesus christ , let him be anathama maranatha ; will any true christians blesse those that god hath curst ? david said , i hate them that hate thee , yea , i hate them with a perfect hatred . and surely those that are true friends to christ , hate all his enemies ; now they looke upon our ministers as the profest enemies of christ , and upon all the people under their ministery as enemies of his kingdome , and as men to whose persons & infants the very sacraments and seales of grace , with all church-communion , may and ought to be denied ( they are their own words ) can they therefore expect any reall friendship from them , whatsoever outward curtesie they seeme to shew them ? no doubtlesse ; how can any poore christian have any delight to come amongst these men , or so much as to be in their society , whom they account of as the enemies of christ and his kingdome ? for my owne particular , i would not willingly come in any mans company , or be familiar with any that i thought a profest enemy of christ and his kingdome , neither should i ever beleeve i could have any reall esteeme from such as thinke mee an enemy of christ and his kingdome . it was the greatest calamity to the poore sufferers under the prelats tyrannie , and to all those distressed christians that were haled into the high-commission court , or into the star-chamber , or before the counsell-table for matter of religion and conscience ( which was the lot of many thousands through the whole kingdome ) that commonly their greatest enemies were those of their owne house ; their parents , their brethren and sisters would be the chiefest calumniators and reproachers of them , and that in word and deed would most despightfully persecute them , denying them the common humanity of hospitality , and would not so much as looke on them , except it were to revile them and insult over them , and would ordinarily joyne with their enemies both privately and publickly , and desert them in their greatest streights , as all of them can generally witnesse , which not onely encouraged their enemies against them , but added credit to their false acculations and calumnies ; for they would usually say , ye may see what manner of men these are , whose nighest friends are not only ashamed of , but thus speake of them ; which was a greater affliction unto them than all the other miseries and sufferings they under-went ; for had they beene their professed enemies , as david said , they could easily have endured it , and there would lesse credit and regard have beene given to their words ; but they were their parents , brethren , sisters and familiars , and therefore it added more sharpely to their affliction : so had they beene our professed enemies as papists , socinians , arminians , or those of the prelaticall faction that should have proclaimed us enemies of christ and his kingdome , and had they denyed unto us and our children the seales of grace , with all church-communion , it would not have troubled us ; but tu brute ! that brethren , that fellow-sufferers in affliction , that had gone up to the house of god together , and had taken sweet counsell together ; that they should now proclaime us the enemies of iesus christ , and deny communion with us ; oh let not this bee spoken in gath and ashkelon ! this is that that grieves and sads the hearts of their brethren more then all their former afflictions , and gives a great advantage to the common enemy , and scandalizes the gospel , and exposes both themselves and us to the scorne of the malignants , who ordinarily jeere and say , see those holy brethren that lost their ears together , are now together by the cares , and count one of another as a company of infidels , and disclaime all holy communion one with another , and will not so much as admit of their children to baptisme , or suffer them to receive the sacraments with them . but this is that that makes all men wonder , to heare them proclaime all the ministers of the church of england , to be such as deny , disclaime , and preach against christs kingly government , when it is apparently evident , both by all their preachings and writings , and all their practices , that they ever advance christs kingly government as really as any of those that oppose them , who in preaching up the kingly office of christ , and setting christ upon his throne , are inferiour to none of them in this work : for we are taught out of gods word , that those ministers set up christ in his throne , that open the eyes of the blind , and turne them from darkenesse to light , and from the power of satan to god , that they might receive forgivenesse of sinnes , and an inheritance amongst them that are sanctified by faith in iesus christ , and that teach men to repent and turne to god , and doe workes meet for repentance ; and when the people that heare them give themselves first to the lord and upto his ministers by the will of god , and after denying all ungodlinesse and worldly lusts , live soberly , righteously and godly in this present world . and this , the word of god teacheth us , is to set up christ upon his throne ; and those ministers that teach all these things , set up christ upon his throne , and those people that embrace this doctrine , make christ their king , as we may see cor. chap. . ver . . tit. . verse . for christ sits as king upon his throne when hee is beleeved in to bee that horne of salvation , that was raised up for us in the house of david , that has saved and delivered all that beleeve in him , out of the hands of all their enemies both spirituall and bodily , that they may serve him without feare , and when christ rules in all their hearts by the scepter of his word and spirit , and when they owne him as their onely law-giver , and acknowledge him to be the onely king in his church , and the saviour of all those that truly beleeve in him ; and this is to set up christ upon his throne , and the brethren themselves accord unto this . now when the ministers of england teach this doctrine , in their preachings and writings , how can they be truly said to deny , disclaim and preach against christs kingly government , over mens consciences and churches ? and how can that people be said truly to deny christs kingly government who do both beleeve and to the uttermost of their power practice this doctrine and follow onely the guidance of his holy spirit and word , both for doctrine and government , who is king of the church ? whether therefore this be not an unjust and unchristian calumny , laid both upon the ministers and people of the church of england , i leave it to the consideration of any moderate minded christian ! doubtles all charitable minded christians if they consider all things aright , will not think so dishonourably neither of the ministers of england not of the people under their ministery ; for they deserve not to be accounted the profest enemies of christ , who are freed from that heavy accusation by christs own testimony ; who when it was related unto him by saint john , mark . ver . . that they had seen one casting out devills in his name , which followed them not , and that the disciples had forbad him because he did not follow them : our saviour christ replying , forbid him not , saith he , for whosoever is not against us is on our part . now these ministers that open the eyes of the blind , and turne them from darknesse to light , and from the power of satan to god , they cannot be esteemed enemies of christ , and to be against christ but for him , and ought highly to be honoured for their works sake thess . chap. . ver . . and singularly , to be beloved , and deserve not to be maligned and reproached , especially by brethren who owe all their conversions next unto god , to their ministery ; yea , both the pastors and people of all the new congregated churches are beholding unto them for their conversion ; for they admit none into their assemblies but beleevers , and they were made beleevers and converted by their ministery ; and therefore they are friends of christ and not his enemies , and they ought all of them to look upon them as their fathers , and on the church of england as their mother , and on the beleevers of england as their brethren , and ought not thus unchristianly and ungratefully to cast dirt in all their faces . saint paul in his epistle to the philippians , chap. . hath these words , some saith he , preach christ even of envy and strife , and some also of good will ; the one preach christ of contention and not sincerely , thinking to adde affliction to my bonds , but the other of love : what then ? notwithstanding every way , whether in pretence or in truth christ be preached , i therein do rejoyce , yea , and i will rejoyce . saint paul speaks here of such as preach pure doctrine , though not with a pure mind , and was glad that christ was preached , and counts them not the enemies of christ , as he did the false teachers among the galatians , who joyned the ceremoniall law and their own inventions with the gospel , and therefore he wisht that they were cut off ; but in this place he rejoyces that christ and the gospell were purely preached , though it were of envy . now when the ministers of the church of england , do not only preach the gospell purely , but of sincerity and of love , and mingle not their own traditions and inventions with the gospell , but follow their commission ; how can any men without intolerable injustice proclame them the enemies of jesus christ , and make them odious to the people under the name of presbyterians , whom they perswade all men , that they will prove more cruell taskmasters then the prelates ? yea and they have generally possest the people with so prejudicate an opinion of them all , as if they would more lord it over them than ever the bishops did , and causlesly have moved the people to hate the name of presbytery : and notwithstanding they themselves pretend they contend for the ancient presbytery , and by this make themselves presbyterians as well as the other : what justice or equity then is there in their dealing , to make their brethren odious to the world for endeavouring to set up a presbytery after gods word , when they themselves are presbyterians , and labor to set up a presbytery of their own ? and therefore if the name of presbyters be odious in the ministers of the church of england , no reason can gainsay it , but that they also should be as odious to the people as their brethren , for they also are presbyterians . but that the truth may the better appear , whether the ministers of the church of england , or the independent ministers , be most guilty of all the accusations laid to their charge , it will not be a misse to compare the practice of the ministers of the church of england and the proceedings of the independent ministers together , and that both for their doctrine and discipline , and in their severall studies and endeavours , for the advancing of christs kingdome ; and by so doing it will be easie for any to judge , which of their governments and which of the ministers are more intolerable , and which of them are most guilty of those foule reproaches the ministers of the church of england are aspersed with by their brethren ; for he hath a shallow understanding and a very dim sight that cannot discern , whether those that advance christs their kings word and laws onely , and follow his commission and the example of the holy apostles in their ministeries , and that of john baptist and the primitive preachers , or those that set up their own inventions and prefer them before the laws of christ , and have neither precept nor president for their doings in all the holy word of god : he i say , that cannot judge which of these most advance christ for their king , either those that obey christs laws , or those that observe their own , neglecting christs , is of a very shallow capacity . but now let us compare them together ; the ministers of the church of england preach faith and repentance , the law and the gospell , according to christs commission given to his apostles , and they receive all into the church that beleeve and are baptized , and such as but desire to be admitted , they demanding of them what they should do to be saved ; and in their so doing they have both precept and presidents : for christ in his commission unto them hath given them authority so to do . neither did he ever say unto his apostles and ministers , admit none into the church , although they beleeve and are baptized , without they walk with you some dayes weeks , moneths or years , that you may behold their conversation and manner of life , and after you have had some tryall and experience of them , see then that they make a publike confession of their faith before the church and give in the evidences of the truth of their conversion before the congregation , and enter into a private and solemne covenant and be admitted by the consent and approbation of the church ; or otherwise , if they will not submit themselves to this law , and come into the church upon these conditions , receive them not into your assemblies , nor admit of them for members . here is nothing of all this in christs commission , nor in his holy word , nor any president of the same in sacred authority ; and therefore john the baptist and the holy apostles and primitive ministers admitted all that came unto them , and such as but demanded of them what they should do to be saved ; and baptized them and received them into the church without any gainsaying or question ; as we may see in the third of luke , and in the seventh chapter of the same book , and in the second of the acts ; and no sooner did the eunuch desire baptisme , but philip granted it ; the goaler did but aske paul and sylas , what they should do to be saved , and they said , beleeve on the lord jesus christ and thou shalt be saved and thy house ; and it is related that the goaler and all his were streight way baptized , acts . vers . , , . that is , they were forthwith admitted into the church , without either walking any time with the church for their approbation , or without either making a publike confession of their faith before the church , or giving in evidences of the truth of their conversion to the congregation , or entring into a private covenant , and without the consent and allowance of the church . and christ notwithstanding was imbraced by them as their lord and king , and was preached by paul and silas , as the lord and king of his church , and was set up upon his throne as king by them , as well as he is in any independent churches , and yet they had none of all their new borne truths , and they could then see how to set up christ upon his throne without their new lights ; and as christ was then by paul and silas and the other apostles set upon his throne as king in all those primitive churches , so he is at this day in all the true protestant churches through the world , as well as in any of the independent assemblies , and yet they were and are all ignorant of their new way ; so that any understanding christian may gather , that all their new borne truths are no way requisite for the setting up of christ as king in his church , nor for the advancement of christs kingly government ; for if they had , christ would have put them into the apostles commission , and the apostles who were led into all truth by the holy ghost , who brought whatsoever christ had taught them concerning the kingdome of god ( act. . ) into their memories , would have suggested all these things , the new way , the new borne truth , the new lights to them , that they might have been recorded , if they had been necessary for the setting up of christ upon his throne ; but when neither christ nor the holy ghost , nor the blessed apostles have prescribed any of all these to the church , nor called for them , nor required them of any that desire to be saved or made members of the church ; whether this be not a great temerity in any men , to preach all these things as the lawes of christ , i leave it to the judgement of any ingenuous minded christian ? and whether this be not to preferre their own inventions and traditions before the commandements of god and the lawes of christ the king of his church , and whether this be not rather to set up themselves than christ , i referre it also to any judicious and impartiall christians to weigh and consider . i shall now demand of any moderate christian therefore , and let him answer me candidly , whether of those ministers and people most advance the kingdome of christ , and acknowledge him to be their onely lord and law-giver , that both in their teaching and beleeving follow his commission and word , and teach nothing nor beleeve nothing ( as they are injoyned ) but what christ their king commands them ? or those , that to the commission and commands of christ adde their own inventions and traditions , and preferre them before the lawes of christ the king and law giver of his church ? i am confident , if he will deale impartially , he will answer me , that those ministers and that people most advance christ for their king , and most set him upon his throne , that own his law , and that onely , for the rule of their faith and obedience ; for christ himselfe hath said it , iohn . my sheep hear my voiyce , they will not listen unto the voyce of a stranger ; christs voyce onely the king of his church is to be heard , and they onely that obey it advance him for their king and set him up on his throne , which when the ministers and beleevers in the church of england doe , and the independents do not , they more advance christ for their king than they ; for the independents to christs law and commission adde their owne traditions and inventions , and enjoyne all that will be admitted as members into their congregations , besides their beleeving and being baptized , to walke with them some time for approbation , and to make a publike confession of their faith before the church , and to bring in the evidences of the truth of their conversion , and enter into a private and solemne covenant , and not to be admitted as members without the consent of the church , all which christ the king of his church never commanded ; and those that will not submit themselves to these their traditions , they will not permit or suffer to enter into their church as joyned members , which they call the onely true churches of christ , and count of all others that differ from them , as enemies of christ and his kingdome , and as men without the covenant : and if this be to set up christ upon his throne , then the pharisees set up christ upon his throne , who preferred their own traditions before the commandements of god ; yea , the pope himselfe and the prelates set up christ upon his throne , who preferred their owne traditions and idolatries before the lawes of christ . now if all the traditions of the papists were justly abhorred and cast out of the church as things de●ogatory to the kingly and propheticall dignity of iesus christ , and as things repugnant to his royaltie : i see no reason but all other popery under whatsoever name or title it be intruded upon the people should be eliminated and cast out of the church ; and whether this be not a new kind of popery , to bring in new wayes , and new borne truths , and new lights , and impose them upon the people as the commands of god , and to excommunicate and unchurch all churches in the world but their owne assemblies , i referre my selfe to the judgement of any intelligible christian . saint paul writing to the galatians , blames those false teachers amongst them , that would have joyned but the ceremoniall law with the gospel , and cals it a perverting of the gospel of christ , and wishes that such teachers were cut off , gal. . v. . and blames likewise those galatians that received their doctrine , saying , oh foolish galatians , who hath bewitched you that you should not obey the truth ? and yet they onely urged the ceremoniall law which god by moses had appointed to remaine till the fulnesse of time , but was now abrogated ; they were not their owne traditions , they were no new borne lights , no new wayes , no new truths . now if paul was so displeased , or god rather , with the galatians , both teachers and hearers , the one for bringing in or joyning the ceremoniall law to the gospel , and the other for admitting of them , how highly would god have beene displeased with them if they had set up their owne inventions for the lawes of god , and had brought in new borne truths , and intruded them upon the people as necessary to salvation , and for the setting up of christ upon his throne ? without doubt the apostle would most sharpely have reproved them , and have given speciall caveats against them , as hee did in his epistle to the colossians , the second chapter of the which is chiefly spent in condemning all humane traditions ; yea , in his first chapter of his epistle to the galatians , verse , . hee chargeth them , that though the apostles themselves , or an angel from heaven should preach unto them otherwise than that they had received , they should count him accursed ; and as j said before , saith the apostle , so say i now againe , if any man preach unto you otherwise than that you have received , let him be accursed . but none of the apostles ever taught the church , that christians and beleevers , though baptized , should not bee admitted as members into the church , unlesse they had walked some time in church-fellowship with them , and had first made a publicke confession of their faith , and had brought in the evidences of the truth of their conversion , and entred into a solemne private covenant , and were admitted by the consent of the church ; none of all this did ever the apostles teach , or the christians of those times embrace or beleeve , and therefore such doctrines as these ought not to be received . in the first of the corinthians in many places he reproves those that made schismes and brought in heresies and sects into the church ; and in the fourth chapter and sixth verse , under his owne and apollo's name , hee sets an example before them , that they should containe themselves within the limits and bounds of that doctrine and manner of preaching , prescribed and set downe in the word of god , and used by the spirit of god ; and commands them that they should learne in the apostles , not to presume or to be wise above that which is written , and enjoynes all christians to reject all wayes of teaching that have not gods word for their warrant : now in all gods word there is nothing of all this written , that after men beleeve and are baptized , they should not yet be admitted into the church , without they had walked some time with them for their approbation , and without they had made a publike confession of their faith before the congregation , and brought in the evidences of their true conversion , and had entred into a private covenant , and were admitted by the consent of the church ; none of all this is written in gods word , and therefore wee ought not to imbrace it . and in the of the corinths , c. ▪ v. . the apostle signifieth unto the corinthians , that no man can teach the gospel & the things of of heaven more exactly than he and the other apostles have taught them , nor set before them a more perfect doctrine of jesus christ than that that they have taught them , for the converting of any unto christ , and for the setting up of christ as king upon his throne , and for the making of them members of the church , and for the building of them up in their most holy faith , and commands the corinthians to take heed of all false teachers , whatsoever piety and godlinesse they make shew of , calling them deceitfull workers , and such as transforme themselves into the apostles of christ : and no marvaile , saith he , for sat an himselfe can transforme himselfe into an angel of light ; and therefore it is no wonder his ministers transforme themselves , as though they were the ministers of righteousnesse . now if men will consider what those false teachers were , wee shall find them to be no other , but such as under shew of holinesse and piety taught their owne inventions and grolleries , and abused the simplicity of the people for their owne advantage , and brought them into bondage and devoured them , verse . as the phatisees did the widowes houses , under pretence of their long prayers , which our saviour christ sharpely reproves them for , and denounces a woe against them for their so doing ; after the same manner did these false teachers amongst the corinthians , who made their owne traditions joyned members with the gospel , as if they had had a more fine , neat & eleganter way of gathering of churches , and admitting of members than paul and the other apostles : but the apostle bids the corinthians take heed of all such , how glorious soever they seeme to appeare , and tels them they cannot teach the way to heaven and happinesse better than hee and the other apostles have done ; and yet neither saint paul or any of the apostles in preaching of the gospel taught them that they should admit of none to bee joyned members of the church , although they beleeved and were baptized , except they walked sometime in fellowship amongst them , that they might have approbation and tryall of their conversation first , and after make a publick confession of their faith before the church , and did give in evidences of the truth of their conversion to the congregation , and entred into a solemne private covenant , and were admitted members by consent of the church . not a word of all this in the gospel that saint paul and the other apostles taught ; and therefore all that teach their new wayes , their new-borne truths , and set up their new lights , are wise above that which is written , and teach otherwise than christ and his apostles have taught , or the christians of the primitive times had received , and therefore ought by the apostles command , gal. . verse . . to be accursed . saint iohn also in his second epistle to the elect lady , verse , . saith , whosoever transgresseth and abideth not in the doctrine of christ , hath not god ; hee that continueth in the doctrine of christ hee hath both the father and the sonne : if there come any unto you that bringeth not the doctrine of christ , receive him not into your house , neither bid him god speed ; for hee that biddeth him god speed , is a partaker of his evill deeds . now the doctrine that the independent ministers teach for the gathering of churches and admitting of members , and joyning and jumbling of them together , was never taught by christ nor any of his apostles ; for they themselves confesse it is a new way , and a new ▪ borne truth , and a new light , and therefore not the doctrine of christ ; and therefore such novelties are not to be entertained nor imbraced , nor the teachers of them , if we will be obedient to apostolicall precepts : i desire therefore those of the independent brethren to produce any one testimony , or any one president out of the word of god , where these things following are taught or have beene practised . first , that although men and women beleeve and are baptized , they are not yet to be admitted as joyned members till they have walked sometime in fellowship with the church for approbation of their conversation ; this is the first thing ; i desire of the brethren either a precept or an example for this in gods word . the second , where it is commanded that those that beleeve and are baptized should not be admitted as members of the church , whithout a publike confession of their faith before the church . the third , where it is enjoyned , that to their faith and baptisme , they should bring in the evidences of the truth of their conversion before they can be capable of their membership . the fourth , where it is commanded that they should enter into a solemn and private covenant before they can be admitted to church-fellowship . the fifth , where it is imposed upon those that beleeve and are baptized , that they should not be received into the church without the consent of the congregation . sixthly , where it is commanded that the ministers of the gospell shall run about from their own places and charges into the sheepfolds of their fellow-shepherds , and separate and pick out all their best sheep and bring them into their own folds , and debar them from all church-fellowship and communicating with the other beleevers in gods holy ordinances and sacraments ; or where ever it is commanded that the preachers of the gospel shall gather beleeving christians from among beleeving christians , and separate them from the other sheep , into independent congregations , and shall proclame all that are not thus moulded up after this new modell , to be people out of covenant , and to have no right to the seals of the new covenant , neither they nor their children , though beleevers . all these things i desire the brethren by evident places of the holy scripture to make good and to confirme , or by any president or example to declare to have been practised either by christ or his blessed apostles ; for i look for a law from christ the king of his church , who was as faithfull in the house of god as moses was , and hath not left the ordering and disposing of his church to the will of men , but hath commanded the church to hear his voice , who is the great pastor and bishop of our souls , and the teacher of his church ; his word therefore i look for , for a warrant for the ratifying of all these doctrines ; and i have good ground and reason to demand of them a warrant and authority out of gods word for what they both teach and practice ; for we are taught by christ the onely prophet of his church , that they that serve god after the precepts of men , offer him a vain worship : and it stands with all good reason , that if all humane traditions , though of never so ancient standing , and of never so long antiquity were all cast out of the church , because they had no footing or ground in gods word , that all novelties or new inventions of men ( which notwithstanding are imposed upon the people as the ways of god ) should be abrogated and nullified and cast out of the church . it is recorded in holy writ , ioshua . that the gibeonites deceived ioshua and the people of israel , under pretence that they came from a farre country , and for proofe of that they produced their mouldy bread , and their tattered botles and their old shooes , and they taking what they said , pro confesse , and not consulting with the mouth of the lord ( as it is fully related in that chapter ) were deceived by them , and entred into a league with their enemies : and thus the papists and prelates , for these many hundred years , have deluded the world , under pretence of their mouldy antiquities and tattered raggs of traditions , and in all this time they prevailed to mislead the poore people , because they consulted not with the mouth of god , nor examined things by the word of god and the holy scripture , as the noble bereans did . now whatsoever was written , was written for our instruction , upon whom the ends of the world are come ; and therefore as it was the errour of the israelites that they received things barely upon report , without consulting with the mouth of god ; and as it was the honour and praise of those noble bereans , that they searched the scriptures to see whether the preaching of paul were according to the holy scripture : so if we shall receive these new borne truths , these new lights , these new ways without consulting with the living oracles , we shall offend as the israelites did in beleeving the gibeonites upon their words , and shall degenerate and be unlike to those the renowned bereans , who would not receive paul's doctrine , though an apostle , without searching the scriptures , whether things were so or no , as he taught them : and surely now much more ought we to try all things by the word in these erroneous times , whosoever they be that preach them unto us , and if they be not evidently proved unto us out of the scriptures , we may not admit of them ; for it will be not only a sin , but for our immortall shame to be deluded with novelties ▪ much more then it was our ancestors disgrace to be deceived by pretended antiquities . and therefore it is the duty of every christian seriously to consider with themselves , that these are matters of god , and concerne no lesse then our eternall welfare ; and in th●● regard , we may not call mens ways , gods ways , but we are to seek for the old ways , jer. we are to examine christs and his holy apostles ways in gathering of churches and making of members , and it we find no footstep in all gods word of these new ways , we ought to relinquish them and turn again into the pathes that god hath commanded us to walk in , wherein we shall be sure to find rest for our souls and comfort in life and death , and it will be no disgrace to any to be undeceived ; for they are deceived , and that greatly and dangerously , that think or beleeve , that any men mortall can shew or teach a better way to heaven , or set down a better way of converting souls and of gathering of churches , and making of members , and of setting up christ as king upon his throne , than that which christ himself and his blessed apostles have taught and set down to all posterity ; and from the which rule we ought not to swerve , though an angel from heaven should teach us otherwise , galatians . ver . . . when therefore the ministers of the church of england follow christs and his apostles way and method in their teaching and for the converting of men and hear only the voyce of christ their king , and the christian beleevers through the kingdome under their ministeries , do all faithfully cleave unto the written word and square both their faith and obedience according to that rule ; there is no just cause why the independents should proclame them all enemies of christ and his kingdome , and such as oppose his royalty ; and preach up themselves and their congregations as the onely people of god and his saints , and account all those that dissent from them as opposers of christs government , telling the people in their sermons , that they come over from beyond the seas , thinking that they would have set up christ upon his throne , and that they would have embraced him for their king , and would have established his government , and have gone on in a church-way , and have set up the ways of god ; but they find it otherwiise , that they deny & disclaime and preach against christs kingly government , and persecute the wayes of the lord christ ; so that they can find more favour from moderate papists and common protestants than from them , by which their dealing , say the brethren , they have so taken off the edge of gods peoples affection from them , that the saints and servants of god cannot pray for them , proclaiming themselves the saints and people of god , as if all the other beleevers through the kingdome dissenting from them in their opinions , were no saints nor people of god. nay , they affirme it in their pulpits , and in every pamphlet , that both ministers and people are enemies of iesus christ and his kingdome , and all such as will not joyne with them in their new wayes : and one of them not long since affirmed unto me , that the church of england was a strumpet and an arrant whore , and that shee being once a whore , could never be presented unto christ as a chaste spouse : which was an expression not onely uncivill and unbeseeming a christian , but untrue also ; for grant shee had beene so , shee is now come out of babylon , and has entred into a publicke covenant against her ; and we reade of judah , and samaria , howsoever they had defiled themselves and played the harlots , yet upon their unfained repentance and true faith in iesus christ , and renewing their covenant publickly of new obedience , were presented unto christ as a chaste spouse , so that what is impossible with man is possible with god. but this is the generall opinion of the brethren , and howsoever they will not all of them speake it out in plaine words , as some of them doe , yet they preach and practise a separation from all our assemblies and congregations , as from a people not to bee communicated with , and declare that by their deeds , which they will not as yet publish in their writings , nor in expresse words as hee did . and one of the independent ministers not long since , denouncing gods judgements against all those that would not assent unto their new wayes , nor light their candles at their new lights , nor embrace their new-borne truths , told them , that by their standing out against the wayes of god ( for so they suppose these are ) and by their unkind usage of the saints , and persecuting of them , they would at last drive from amongst them the praying people ( meaning themselves , as if no other prayed but they onely ) and then they might looke that the judgements of god would speedily come downe upon them , as it hapned to the lutherans in maydenburge in germany , who thrust out all the calvinists out of their towne , a praying people , and immediatly after , the enemy came upon them with fire and sword and destroyed them all . with these and such like expressions are their preachments stuffed , and to say the truth of many of their sermons , they are like taylors cushions , consisting of a hundred severall shreds of various colours , all independent , making a fine shew , but comely no where but in a taylors shop : and surely such kind of expressions as these are may beseeme their pulpits , but no grave and learned honest ministers : for they have no just cause to complaine of persecution amongst us , it is a calumny ; neither deale they christianly with us , to accuse us that wee oppose the wayes of god , for we doe not so ; we onely contend for the faith once delivered to the saints , and against the wayes of men , and such as were brought into the church by the cunning craftinesse of some , and thrust upon the people as the lawes and ordinances and wayes of god , when they are but their owne inventions , and tend to no edification , but to the trouble and disturbance of church and state , and such as already have brought a confusion upon us all , and if the lord do not speedily from heaven send his helping hand , we can expect nothing but desolation , and all from these divisions , that their new wayes have brought in , and therefore it is high time for all good christians and such as love the peace of sion , more exactly to examine all these new wayes ; and to put them upon the proofe of them . but that the brethren should complaine of persecution amongst us , and of evill usage , it is against all reason and humanity , and sheweth little gratitude in them to all the christians both thorow citie and countrey ; for if they remember when they came over , though they had deserted the cause when they had most need of them , they were more honoured then any of those famous and learned ministers that had undergone the labour and heat of the day , and they were preferred before them all , and setled in the prime lectures of the kingdome , and had more honourable maintenance then was usually given to any lecturers before them ; and therefore they deale not brotherly in any of all their proceedings , nor humanely so to asperse them as they ordinarily doe both publickly and privately . i am confident there is not such a president in the world of humanity as that shewed here to them ; it is well knowne , and their books & practices declare it , that they preach new ways , new-born truths , as they call them , and set up new lights : now where was it ever heard of either in the christian or pagan world , that it was ever permitted unto any ministers or preachers to have all the pulpits in any nation to preach a diverse doctrine , to that which is set up by authority , and such as tends to make a faction and division amongst the people ? i doe most assuredly beleeve that there cannot the like president be produced . amongst the heathen , the iewish religion in many countries was tolerated ; but they were confined to their owne synagogues , they might not come in the heathens pulpits to preach up the iewish worship amongst them or to set up another service contrary to the custome of the nation : it was an abomination to the egyptians that the iewes should sacrifice in their land , they would not have suffered them then to have preached up their religion in all their pulpits . in turkey at this day christians in many places have the liberty of their consciences amongst themselves , and have their places for worship to assemble in ; but they are not so much as permitted to come into their temples , much lesse to preach up their religion in their pulpits . in france the protestants are permitted to preach , but it is only in such places as are appointed for them , they may not preach in popish pulpits , tha● is not permitted unto them . in the low-countries there is liberty of conscience , which they so much plead for ( of which afterwards ) and yet the divers sects that are there , are not suffered to preach out of those places assigned unto them , or to preach publikely in any of their pulpits against the religion established by authority , neither are they permitted to unchristian them or unchurch them , and publikely and in print to proclame them enemies of christs government ; and if any should dare attempt such a thing , or go about to disgrace their ministers and church-government , or in the least intrench upon the magistrates authority , they would be made slie like lightning before thunder . and yet the b●ethren ●mong us have the liberty of all the pulpits th●o●h the kingdome without controule , and vent all their new wayes and their new borne truths ▪ and setup their new lights without any mo●estation , and have all respectfull usage and the onely esteeme of the peo●le , and are more followed than all our learned godly and painfull orthodox ministers , and yet they cry out of persecution , and unchurch and unchristian us all , and proclame both ministers and people all enemies of christ and his kingdome , and count of us little better than of infidels , and keep our children from baptism , and debarre us from communion with them ▪ and exercise a kinde of absolute lordship over all their brethren , so as diotrephes never did the like , nor the pope mo●e , and yet they cry out of persecution against the aints , and lay odious aspe●●ions upon their brethren and fellow . presbyters , perswading the people that the presbyterian way will be as bad or worse then tha● of the prelates . but if we as duly examine the manner of the independent government , and compare it with the presbyterian , as we have done the manner of their preaching with theirs we shall finde there is little reason why they should so vilipend the presbyterian and magnifie their own , and why they should make it so hatefull and odious to the people ; laying aside therefore all p●ejudice , let us examine things with deliberation , and then it will be soon evident , that the presbyterian government is not as bad or worse than that of the prelates nor so lordly as that of the independent government which is also presbyterian , and they as well presbyters as their brethren . it is well known that the prelates assumed and arrogated unto themselves to be the onely pastors of their diocesses ▪ and ruled all the ministers and people under them by their own authority and spoiled all both ministers and people , and the severall congregations under them of their liberty , and made them all both ministers and people their vassals and slaves , and from whose● ourts there was no appeal : whereas the presbyterian manner of government is not as that of lords and masters o●er subjects and servants , but social as between equalls , between brethren , friends and collegues , who all judg & are al● judged according to the word of god , where no congregation is above another congregation , no minister is above another minister , but only for order-sake , where every presbyter is left to enjoy the whole office of a presbyter , and each congregation to the freedome of a congregation , and what belongs unto them , and they able to performe it , and the classes to corroborate and strengthen them . and if any man be wronged by the presbytery , he may have the benefit of his appeal , and be cleared by more righteous judges ( a course ever followed by the churches , and agreeable to the light of nature ) so that i say , if men would without a prejudicate opinion weigh and consider all things , and compare the government of the prelates with that of the presbyterian , they would speedily be undeceived . and again , if they would compare the presbyterian government dependent with the presbyterian government independent , they would have more honourable thoughts of the one , and a lesse esteem of the other ; for in the presbyterian government independent , they exercise a kind of absolute power and soveraignty amongst themselves in every of their severall churches or congregations ; so that if two or three of the presbyters be malicious or selfe will'd , or corrupt or hereticall , as it happens many times , and by their learning or eloquence , or great abilities of wit and schollership , or by their wealth or power , the congregation perhaps consisting of many poor people , and it may be ignorant , who a●e relieved by them , and whose favour they dare not so feit , if they prevailing with the major part of the congregation ( as commonly the poor people are like a company of wilde geese , who which way soever their their leader flies they all follow ) i say , if they do once deliver a man to satan , and will not by any art of perswasion be induced to reverse their un●ighteous sentence , the innocent and wronged man must live under this doome all the dayes of his life without any remedy , and must be held by all the churches of christ ( that are after that new modell to whom their sentence is given notice of , as an excommunicated person and shun'd accordingly ; they have no power to absolve or helpe him , and from which he hath no benefit or appeal . and this that i now speak , there is not any of the brethren that is well verst in the grounds of that kind of government , that either will or can deny it : and this rigor to my knowledge both in the low countries in the severall congregations of the english there , and in some here in england among us was the cause of making so many severall sects ; for when they were cast out of one congregation , for some particular opinion , in the which they differed from them , the other churches and congregations of the same mould and profession could not absolve them , nor durst not receive them into church-fellowship with them , without an attestation from the church out of which they were excommunicated , of their christian walking amongst them , or untill they had g ven satisfaction to that church of which they had been members , and that they would never be brought unto conceiving that the wrong was theirs who complained as unjustly excommunicated , neither would they relinquish their opinion , as being perswaded it was grounded upon the word of god ; whereupon they finding others of their own opinion joyned themselves into a new society and congregation , and had a peculiar church by themselves ; and this hath been one of the chiefest causes of all these rents and divisions we now see every where ; for when they are upon every slight occasion , or for any difference in opinion cast out , then they congregate a new church by themselves , and turn pastors . the which , blessed be god , in the reformed churches of france and germany , hath not yet been seen since the first reformation ; for the governing of churches by the common-councell of their presbyters , where they find such brotherly dealing , and where they have their appeals upon any conceived wrong or injury , and have right and justice done them , makes them willingly submit themselves to that manner of government , without making rents and schismes : and truly if things were but maturely weighed , all men would readily perceive that there is no just ground of reproach to belaid upon the presbyters , neither would they see any reason , why , in way of disdaine , the ministers of the church of england should be more called presbyterians than the independent ministers ; for they also are presbyterians , and labour to set up a presbyterian government as well as the other , and professe in their writings that they contend for the ancient presbytery , so that they also are presbyterians as well as the other ; and if the one be made hatefull and formidable to the people , in the judgement of all solid men , the other also may be made as odious and hatefull ; for if that odium and hatred they bring upon the presbytery , be for the onely feare they have conceived the presbyters will lord it too much over them and that onely i say , be the occasion that so terrifies the people from that government ; let all men here consider and compare each kind of presbytery together , both that of the dependent and that of the independent ; for if the independent presbyters in the infancy and very first beginning and rise of their government assume unto every severall congregation and presbytery of theirs , an absolute kind of soveraignty and jurisdiction from which there is no appeal , and if they al●eady take upon them to unchurch all churches but their own , and proclame all the ministers and people , but those of their own congregations , profest enemies of christs kingdome ; what would they do if they were once established by authority in their severall jurisdictions and assemblies ? and if now they will admit of none into their severall assemblies , though never so eminent beleevers , but upon their owne conditions , and unlesse they will be admitted members upon such termes as they propound , without either precept or president out of the word of god for their so doing ( which is the greatest tyranny of the world ) how would these men lord it if their government were once established by parliament ? it is well known and can sufficiently be proved , that godly christians and people of approved integrity and of holy conversation , against whom they had no exception either for doctrine or manners , and who offered themselves to be admitted members upon their own conditions , yet were not suffered to be joyned members , onely because they were poor ; and this very reason was given unto them for their not admission , that they would not have their church over ▪ burdened with poore . and others desiring that their children might be baptized in their congregations , and going to the ministers of those assemblies to entreat this favour , that their children might be baptized among them . for answer , it was told them , that they could baptize none but such as were infants of their joyned members ( which is their practice ) and wished them first to be made joyned membert in one of their churches : whereupon they thought that there was no congregation fitter for them to joyne to , than to that pastors assembly that had given them this counsell , and therefore they applyed themselves unto him , and desired that they might bee admitted joyned members : for answer , it was replyed , that the congregation of which he was pastor , consisted of great personages , knights , ladies and rich merchants ; and such people as they being but poore , could not walke so suitably with them ; withall hee said , he could doe nothing without the consent of the congregation ; wherefore hee perswaded them to joyne themselves to some other congregation among poore people , where they might better walke , and more comfortably in fellowship with them , so that the last newes i heard of this busines , was that the children were neither baptized nor the poore men admitted to be joynt members of that congregation . what their ministers have done since i know not , but i well perceive , it is as great a difficuly for a poore man to get into some of their congregations , as to get into suttons-hospitall ; and that i conceive to be the onely occasion that makes some walke so long in many congregations before they come to be admitted members ; for if they be rich they are speedily received , nay invited to be members . it is too well knowne , that many godly and holy people have left their native countrey , and transported themselves over into new ▪ england , where this government is set up , onely that they might enjoy the ordinances there in their purity ; they were beleevers before they went , and were baptized , and such as were knowne before they went thither to be the deare servants of god ; but when they come there ( especially if they be poore ) they make them walke some a yeare , some more , yea , some six or seven before they can be admitted members of their congregations , and they baptize none of those children that are borne there before their parents be joyned members ; and except they will in all things conforme themselves to their owne conditions , they shall never be admitted . and some time the man onely is admitted , and his wife left out still to walke ; and some time the wife is admitted and the man left out still to walke , and both these notwithstanding are beleevers and baptized ; and after with a great deale of difficulty , they are admitted to be members ; a very small offence will be sufficient to cast them out againe , if they be poore . but for stories of this nature , i doe not love to multiply them ; but i have heard many of this kind from those places , and from such as have beene in new-england , and men both then and now no way evilly affected either to the place or people , serving god there . but it is too notorious , they lord it there over gods poor clergies in the superlative degree , and every man that hath but eyes in his head may see it here in england in their congregations , what difference they make between the rich and poor , and that they have the faith of our lord jesus christ in respect of persons , a sinne in saint james his time highly blamed in christians , james . and as in their carriage towards the poor , they are very lofty , and look for great observance and attendance from them wheresoever they come , so likewise a little thing will displease them ; if they speak a word amisse , it is enough to be cast out of the congregation ; presidents of this nature might be brought many : and if all this be not to lord it over gods clergies , i know not what it is ; to admit of none , though beleevers , and already baptized , but such as will come in upon their own termes , and keep out the poor either altogether , or as long as pleaseth them , without any other reason but because they are poor , and cast them out again upon every slender occasion ; i say , if all this be not a most diabolicall tyranny and lording it over gods clergies , i referre it to any moderate man to judge of ; and if to unchurch all churches but their own , and at one blast to proclame them all enemies of christ and his kingdome , and to deny all church-fellowship with them , be not more than a diotrephian , prel●ticall and papall authority , there was never any in the world , and if this be not to lord it over gods clergies , there was never any known . now i say , if the independent presbyters do so timely begin their absolute lording of it , what would they do if their government were established by authority ? their ministery and government is farre different from that of christ and his holy prophets and apostles ; for they invited all the poor to come in and to buy milk , yea , to come in and buy milk without money , isaiah 〈◊〉 and saint paul for the encouraging of the poor to come in , ●aith , not many mighty not many noble , but the meane and contemptible things hath the lord made choyce of ; intimating unto the poore , that they have as good right to heaven as the greatest and chiefest ; and our saviour christ saith , come unto me all ye that are weary and heavy laden , and ye shall find rest unto your soules : our saviour hath no respect of persons , but the poor are with him as acceptable as the rich , if they be weary and heavy laden with their sinnes ; for that is all the condition that christ requires , in all that desire to be admitted members of his church . now when these presbyters already make so great difference between the poor and the rich , and between beleevers and beleevers , as they will admit none but at their own times , and upon their own conditions , i do conceive that this is a most tyrannically lording it over gods clergies and inheritance ; which when they dayly do it , and the presbyters of the church of england do it not , it is most apparent that their rule and domination is more prelaticall and more to be feared than that of the presbyters of the church of england ; for from the independent presbyters they can never expect any appeal for releife and redresse , whatsoever wrong or injury they have sustained by them ; and therefore there is no just cause why any should so traduce the presbytery of the church of england , as to think they will lord it over the people , from whom they may ever expect farre better measure than ever they can from the independent presbytery , which if it should once be established , would tend to nothing else but to enslave the whole kingdome , and to bring in a confusion upon both church and state. but now it will not be amisse before the conclusion , as we have compared the presbyters of the church of england with the presbyters independent , both in regard of their doctrine and discipline ; so now likewise here to paragonate them together , in their proceedings for the advancement of christs kingdome , that all men may see in that regard also , which of their endeavours tend most to the advancement of the kingdome of jesus christ , and which of them ought to be preferred before other , and which of them doth more really and truly tend not onely to gods glory , but to the peace also of the church and state : for the presbyters of the church of england , they 〈◊〉 and endeavour , as there is but one body , one spirit , one hope , one lord , one faith , one baptism , one god and father over over all , who is above all , and through all , and one true christian religion , eph. . so that this onely may be established through the three kingdomes ; and that all erroneous ways of worshipping and serving god , and that tends to lead men to perdition , and make disturbance in church and state , may not publikely be tolerated : the independents on the contrary , both publikely and privately , and in all their bitter railing and intolerable pamphlets , as that of the compassionate samaritan , the storming of antichrist , and that of the arraignment of mr persecution , & in many more of their scurrilous writings , plead for a toleration of all religions ( under pretence of liberty of conscience ) whatsoever they be , as judaisme , turcisme , popery , paganisme , and all manner of sects , and for the confirming of this their diabolicall tenent , they bring in the example of the heathen nations , who suffered all religions amongst them ; and the example of poland , transsylvania and holland , those pantheons of all religions , add tell us of the parable where christ commanded that the tares and the wheat should be suffered to grow together till the harvest , the day of judgement : and use or abuse rather some other places of scripture , which as they conceive make all for a toleration of all religions . to all which their pretences , i shall at this time briefly anwer , after i have set down some grounds out of holy scripture , and produced some examples of gods dear children , friends and servants out of the same , which must be the warrant of all christians to follow to the end of the world ; for whatsoever was written before was written for our learning , cor. . rom. . and by the word of god , and from the example of gods servants , we are ever taught , that diversity of religions amongst christians ought not to be tolerated . and first to begin with abraham , the father of the faithfull , and his seed , whose examples , all that are his and their children , ought to set before their eyes for imitation : the lord called abraham , as it is in joshua . out of his father terah's house , and from his kindred , when they served other gods and made a covenant with him , as it is at large set down in the . of genesis , and in divers other places of the same book ; and in speciall in the . of genesis , verse , , , &c. where the lord reneweth his covenant with him and his seed , and sets down the conditions of his covenant with abraham , which was , that abraham should walk before him and be perfect , and that then he would be his god all sufficient to provide for him and protect him wheresoever he came ; which covenant the lord ever kept with abraham and his seed , delivering them out of the hands of all their enemies , when they served him according to the conditions of the covenant , walking uprightly before him ( as he will do to all his children to the end of the world , walking in father abraham's steps ) and of abraham the lord says this , in the . of genesis ver . , , . shall i hide from abraham that which i doe . seeing that abraham shall become a great and a mighty nation , and all the nations of the earth shall be blessed in him ? for i know him , that he will command his children and houshold after him , that they shall keep the way of the lord , to do iustice and iudgement , that the lord may bring upon abraham that which he hath spoken of him , &c. in these words , we have gods testimony of abraham in the which he gives this witnesse of him , that he would command his children and houshold after him , that they should keep the way of the lord to do justice and judgement : then it is manifest , that abraham tolerated neither in his children , nor in his houshold any religion contrary unto that that god had taught him , nor suffered no idolatry nor sects in his family ; for this had not been to walke uprightly before god , for it had been unjust dealing with god so to have done ; for abraham and his seed were to walk perfectly and sincerely before god , and therefore he would never tolerate all religions or the worshipping of a false god , or the worship of the true god after a false manner , which also is idolatry , for this had not been to do justice and judgement ; but abraham set up the true worship of god wheresoever he came , as the whole story of his life doth abundantly declare : and so did isaac after him , and jacob after him , as in the . of genesis doth appear , where jacob said unto his houshold and to all that were with him , put away the strange gods that are among you , and be clean , and change your garments , and let us arise and go up to bethel , and i will make there an altar unto god , who answered me in the day of my distresse and was with me in the way which i went ; and they gave unto iacob all the strange gods that were in their hands , and iacob hid them under the oak that was at sechem , and the terror of god was upon the cities which were round about them , and they did not pursue after the sons of iacob . in these words we have a president for imitation , with the fruit and benefit that doth redound to all those people and nations that set up the true worship of god , and root out all idolatry and false worship out of their families and countries ; for jacob gives no toleration in his house nor amongst his people for all religions , or for any other but that which god himselfe had appointed ; he sets up the true worship of god , and that onely within his jurisdiction , and buries all the idols , of what price and how rich soever they were , and he found the comfort and benefit of this his so doing ; for the lord for this his faithfull service , blessed him and protected him from the fury of all his provoked enemies ; for the terror of god was upon them all , so that they durst not pursue him . and if we take notice in our reading of the holy scriptures , we shall find and that through the whole word of god that the lord ever followed that people , and those kings and governours and their whole kingdomes and countries with speciall blessings and singular favours that purged their country from idolatry and all false worships , and struck a terror into all their enemies round about them ; neither did they ever purge their countries from idolatry , and root out idolaters , but the anger of the lord was presently appeased by it ; and it is alwayes recorded to the eternall praise and honour of those kings , rulers and judges that were most forward in reformation , and that set more throughly upon that good work of reformation ; and those that did things but to the halves in reformation , have not so honourable a testimony in holy scripture as the other : and that god hath ever been pleased when idolatry hath been rooted out , and idolaters put to death , there be many presidents of it in the word of god. amongst others , that in the . of exodus , how highly was god displeased there with the making of that calf ? and how well was he pleased when execution was done upon the contrivers and authors of that idolatry , that place sufficiently declareth ; yea , in the . of deuteronomie , the lord declaring how much he detesteth idolatry and all false worship , giveth a dispensation to children for disobedience to their parents ( who by his law they are bound to obey ) in gods matters ; so that if those of their nighest relations should go about to intice any to idolatry , or to the worshipping of false gods , or the true god in a false manner , or should endeavour but to bring in another religion than that the lord had appointed , that then they should bring them forth and have justice done against them ; so that god abhorreth that any religion amongst his own people should be tolerated or set up besides that he himselfe hath commanded ; and he had forbid in his law , that any man should make to themselves any graven image , or set up any way of worshipping him but that which he himself had ordained and injoyned , and commanded that they that should attempt any such thing should be put to death . we see likewise what ioshua did according to the commandment of god , who ought to be a pattern to all christians , and all christian magistrates , chap. . verse , , . now therefore ( saith he ) fear the lord and serve him in sincerity and in truth , and put away the gods which your fathers served on the other side of the flood and in aegypt , and serve ye the lord ; and if it seem evill unto you to serve the lord , choose you this day whom ye will serve , whether the gods which your fathers served that were on the other side of the flood , or the gods of the amorites , in whose land ye dwell ; but for me and my house , we will serve the lord : and the people answered and said , god forbid that we should forsake the lord and serve other gods ; for the lord our god is he that brought us up and our fathers out of the land of aegypt , out of the house of bondage , &c. here we may observe first , that ioshua injoynes them to serve the lord in sincerity and in truth , and that they might do that , to put away all their idols ; he gives no toleration of all religions : and the like may be said of ioshua , ioshua . . and that they might with the more alacrity yeeld obedience to god's command , he sets his own example before their eyes , with his resolution , which was , that both he and his houshold would serve the lord onely and set up his worship , and all the people likewise assented to do the same , and gave their reason why they would serve the lord , and tolerate no other religion , because say they , the lord hath brought us up out of the land of aegypt and out of the house of bondage and made us his peculiar people , and therefore they resolved to serve him onely , and tolerate no other service amongst them but that which god himself had commanded and appointed : and this example of ioshua and the people of israel is left to all the people of god , to all ages for imitation , whose duty it is to set up the true worship of god only amongst them , and none but that which christ their redeemer , king and law-giver hath injoyned them ; and therefore all such as would have all religions tolerated , do exceedingly forget themselves , and are highly unthankfull to christ their king and redeemer . and if we look into the story of the judges , the book following that of ioshua , when this generation was dead , and that they had forgot their covenant , and began to tolerate all religions amongst them , they brought down all those plagues upon themselves by it , that were written in the law of moses ; and for no other cause , saith the holy scripture , but for that they set up those religions the heathens had served their gods by , as is manifest from the sixth chapter ; for when the people cryed unto the lord because of the midianites ; the lord sent a prophet unto them first , who told them that the cause of all the judgements was , because they had not obeyed the voyce of the lord , but had served the gods of the nations which he had forbidden them : and afterwards he sent an angel unto gideon , and commanded him to break down the altar of baal which his father had made , and to cut down the grove that was by it , and to set up an altar to the lord : in the first place gideon was enjoyned to root out idolatry , and then to set up gods true worship onely ; here we finde no toleration of any religion but the true religion ; when they set upon the work of reformation , and when the men of the city made inquiry after him that had broken down the altar and cut down the grove , and would have put him to death , it is related , that ioash the father of gideon said to all those that stood against him , will ye plead for baal ? will ye save him ? he that will plead for him let him be put to death whiles it is yet morning , if he be a god let him plead for himselfe , because one hath cast down his altar : here we finde no toleration of baal's religion , but that they that would plead for him should be put to death ; and surely , those that will plead for a toleration of all religions , do no lesse than fight against god. but now let us see what elias did , king. . ver . . ( who was counted as the chariots and horse-men of israel ) with baals priests , and what he said to all those of his times , how long ( saith he to the people ) will ye halt between two religions ? if the lord be god follow him , but if baal be god then follow him . the holy prophet would not admit of a toleration of all religions , but when god had miraculously manifested from heaven that elias his religion was the true religion , and which god in his holy word had established , all baals priests were put to death , and that by elias his command , who said , take the prophets of baal , let none of them escape ; and they took them , and elias took them and brought them down to the brook kishon and slew them there . and so upon all reformations , all other religions were cast out but the true religion , as we may see through the whole scripture , as in the stories of the kings and chronicles , and those of nehemiah and ezra and through all the prophets ; and the lord in the second of ieremiah complaineth against his people , that they had forsaken the fountain of living water , that is , they had forsaken the true god and served other gods , and forsaken their maker , and had been more unconstant than the very heathen , who had not forsaken their idoll gods ; and therefore for this their rebellion and ingratitude , the prophet denounces all those plagues that were written in the law against them , as all the other prophe●s did : for there is not any sinne in all the old testament that the lord more complaines of than that of idolatry , and the toleration of many religions amongst them , as is most abundantly set down both in isaiah , ieremiah and ezechiel , daniel , and in all the other prophets , all which were written for our learning ; so that if the people of god shall imitate them in their sinnes , they must look to partake with them in their plagues ; for the tolerating of all religions would be a just provoking of the lord our god to anger now , as it was then . and we have sad experience already , what the tolerating of the idolatry of the masse , that dagon of ginger-bread , hath brought upon us ; for god will not be mocked ; if god be god , and the christian religion of the reformed churches , and which we finde in the holy scriptures , and which was confirmed by so many signes and wonders , and miracles , be the true religion , then let that and that onely be s●t up amongst christians , and no other tolerated ; for if they be , they will speedily bring the plagues of god upon the kingdome , and confusion upon us all ; as we may well perceive by the suffering of them but a few yeers , what good effects they will produce : for toleration of all religions cannot be pleasing unto god no more in our times , than it was amongst his ancient people the jewes , and in the primitive churches ; and therefore all those that plead for a toleration of all religions are no friends of christ nor lovers of religion , pretend what they will ; for neither abraham , jsaac , nor iacob , nor any of the prophets nor holy men of god would suffer it , neither would the apostles ever endureit , but in all their writings they give especiall charg to all the people to take heed of all the false teachers of their time , and forewarne them to take heed of them in all succeeding ages , ever describing them by their crafty dealings , that they should come in sheeps cloathing , and in all seeming holinesse and fained simplicity , and therefore that they are the more to be avoyded : and paul writing to the galatians , in the fifth chapter , wisht and desired that the false teachers were cut off ; so farre were the holy apostles from tolerating all religions , as in all their epistles they inveigh against them , and that continually as false apostles and deceivers , and command all christians to receive no other religion but that which they had taught them , gal. . and bids the people come out of babylon ; and tels them there is no fellowship with light and darkenesse ; and surely if all the prophets and apostles ●id command all the people of god to come out of babylon , they never gave leave to any christians to set up babylon amongst them , and to tolerate the confusion and mingling together of all religions ; for this would be a thing not onely against the scripture and revealed will of god , but against all solid reason and sound judgement . nay wee see that christ himselfe in writing to the seven churches in asia , and in them to all christians in the world , hee blames the angel of the church of pergamus , and that of thyatira , in the second chapter , in these words , to the angel in the church of pergamus , write these things , saith hee that hath the sharpe sword with two edges , i know thy workes and where thou dwellest , even where satans seate is , and thou holdest fast my name , and hast not denyed my faith , even in those dayes wherein antipas my faithfull martyr , was slaine among you , where satan dwelleth : but i have a few things against thee , because thou hast them there that hold the doctrine of b●alam , who taught balak to cast a stumbling ▪ blocke before the children of israel , and to eat things sacrificed unto idols , and to commit fornication : so hast thou them also that hold the doctrine of the nicolaitans , which thing i hate : repent , or else i come unto thee quickly , and will fight against thee with the sword of my mouth . and unto the angel of the church of thyatira write , these things saith the sonne of god , who hath his eyes like unto a flame of fire , and his feete like fine brasse , i know thy workes and charity , and service , and faith , and thy patience , and thy workes , and the last to be more than the first ; notwithstanding i have a few things against thee , because thou sufferest that woman iezabel which calleth her selfe a prophetesse to teach and seduce my servants , to commit fornication , and to eat things sacrificed unto jdols , &c. and in the . chap. ver . . vnto the angel of the church of laodicea write these things , saith the amen , the faithfull and true witnesse●c ; the beginning of the creation of god ; i know thy workes that thou art neither cold nor hot , j would thou wert cold or hot ; so then because thou art luke-warme , and neither cold nor hot , j will spue thee out of my mouth , &c. out of the which places , it is sufficiently manifest , that it is ● thing highly displeasing unto god , that his people should give a tolerátion of any religion but that hee hath established ; and those that labour for a toleration of all religions must needs be luke-warme , neither hot nor cold , which is an evill the lord is so much displeased with , as he tels them that hee will spue them out of his mouth ; and surely there is nothing that favours more of licentiousnesse and carelesnesse in religion , and want of zeale to gods glory in any men , then when they would bring in a toleration of all religions : and many of them can report , that there is no religion in holland , where there is a toleration of all religions , though it is well knowne that there are men in that countrey of the native dutch people , that are as zealous for the true religion as any of them , and are as much desirous that tolerations of all religions amongst them were not there permitted , as they now wish a toleration of all religions were suffered here amongst us ; for they find by experience that it is an occasion of all prophanesse , and if they should have there the like occasions of civill combustions as wee have , through gods displeasure for our sinnes and ingratitude towards him here in england , i am afraid they would find the toleration of all those religions amongst them , would prove an intolerable thing to them , if not the cause of the ruine of their whole countrey . the lord divert his judgements from them , and grant that they may never taste of the miseries that wee now are acquainted with , but for tolerating of popery and arminianisme , and the prelaticall faction ; and without doubt if the suffering but of these three has so displeased god , the tolerating of all would give him a just cause of his more hot indignation . but now to answer to their objections in order ; the heathens say the independents , suffered abraham , isaac and iacob , and all the patriarchs and the people of israel where ever they came to exercise their owne religion , and tolerated all religions amongst them . for answer , let them take notice , that no thanke is due to the heathens for it ( as we may see in genesis the . chap. and the . chap. and chap. . ) but onely the glory of that is to bee ascribed to god , who restrained them when they intended evill against them ; for hee appeared to some of them in visions , and commanded them not to touch his anoynted people , and forbad them to doe his prophets any harme , and by the speciall blessings that hee rained downe upon his people , and by his miraculous preserving of them in fiery furnaces and in lyons dens , from the fury of savage-beasts , & delivering them so often out of the hands of all their enemies , he struck such a terror into the heathen nations , that they durst not oppresse his people , so that the singular providence of god , who watcheth over them alwayes for good , was their shield and buckler ; so that what they did in tolerating them and their religion , was not of their good nature , but it was gods speciall favour towards his own peculiar people , and for the maintenance of his owne cause , and that religion which they had learned from him ; and therefore those heathenish examples are not for christians imitation to tolerate all religions , who are bound to obey gods commandements , and to follow the example of abraham ▪ isaac and iacob , and all the holy prophets and apostles , who all of them have condemned the toleration of all religions amongst his people , and have denounced gods judgements against them for so doing . againe , wee must consider the principles of the heathen philosophers , and the practice of all wicked godlesse politicians in all ages ; for the philosophers , though they were sufficiently convinced by their naturall reason , that there was a god , and that this god was the author of all good , and the punisher of all evill , and therefore that he ought to be feared and served of all nations and people , yet because they by that naturall light of understanding ( which was but darkenesse in them ) could not comprehend what that infinite majesty and divine being and god-head was , and were not in themselves able to set downe a description of him , nor how to conceive of that invisible deity , nor what worship would be most pleasing unto him ( which they could never doe without god himselfe had revealed himselfe unto them as hee did to his owne people ) they served him after some traditions they had received from their fathers , and left all nations , cities and families to serve god as they thought best , and according to their owne vaine imaginations ; and for the atheisticall politicians of all ages , all religions are one to them , who never regard any one more than another , and therefore tolerate all for their owne base ends , and thinke it best for the enriching of all their countries ( as the experience of all ages and histor es can sufficiently witnesse ) and many of them doe not refraine to say , that religion was onely brought into the world out of policy , and to keepe people in awe ; so that god of his infinite goodnesse having the ordering of all mens hearts in his hands , did so dispose of all things , that by their owne principles they should give toleration of all religions in their severall countries and jurisdictions , so that his people being scattered here and there through other nations by their sinnes , yet found this favour , that they also for the most part enjoyed the liberty of their religion ( though they met sometimes with most hot persecutions ) but all this is ever to be ascribed to god alone ( as i said before ) and to his overswaying providence and guidance , who ever preserved those that trust in him , and served him according to his revealed will , though it be in babylon it selfe , and therefore it is not to be attributed to the good nature of the heathen , neither would that toleration now be tolerable in christians , who have learned christ otherwise than to set up any religion but that which he the king and prophet of his church hath taught them . but now i will briesly answer to what they pretend out of scripture , and runne through the severall objections drawne from thence . and first to begin with that of ioshua . where hee faith , choose you this day whom you will serve , &c. in these words , by their favour , there is no toleration of many religions , for he was to follow the law of god , and not to decline from it , either to the right hand or to the left , ioshua . and by that law hee was forbid to suffer or tolerate any religion but that which moses had taught them ; and therefore those words were a meere scrutiny , and to find out those that were idolaters to punish them , as any wise governour may at any time make use of the like querie , to find out men not well affected to religion , or to their countrey , that by this meanes they may be brought to condigne punishment : as if now any officer or commander under the parliament should say to a company of men that hee was jealous of , being desirous to discover them and find them out , choose you this day who you will serve , whether the king or the parliament , but for my selfe and my house wee will serve the parliament : would not any by and by gather that hee spake this onely to find out malignants to punish them ? even so joshua a wise and religious governour did the same , not that hee ever intended to give them a toleration of all religions , for that had beene against the law of god , and against their owne example ; for in the . of ioshua , we reade that because the people had built but an altar on the other side of iordan , they intended forthwith to make warre upon them ( a president to teach christians that they may fight for their religion ) and they had gone out to battell against them and had destroyed them , had they not given a satisfactory answer that they had no intent to bring in any innovation in religion ; and therefo●e this is but a poore cavill : now for that they pretend out of gamali●ls speech , acts . verse , . where hee saith , refraine from these men ( speaking of the apostles ) and let them alone , for if this counsell or this worke be of men , it will come to nought ; but if it be of god , ye cannot overthrow it , lest happily ye be found fighters against god : ergo , all religions are to be tolerated . this objection doth sufficiently shew that our brethren the independents that thus argue , may well be made fellowes of gotham colledge , as knowing not as yet their primer in politicks , nor their catechisme in divinity : for who knowes not that it is as easie with god who is of infinite wisedome , out of mens foolishnesse to procure safety for his owne people , as it was for him , out of achitophels wisdome to bring destruction upon himselfe , and to turne his wisdome into foolishnesse ; for that which gamaliel spake was neither as a wise man , nor as a christian ; for he would never be thought a wise man that hearing of any commotion in the kingdome , and had the power in his hands to suppresse it , should say , if it be of men it will come to naught , but if it be of god , if we shal oppose it , we shall be found fighters against god , and therefore let us let them alone ; would not all the world think this man a ninny , that should thus speak , and a man unworthy to sit in counsell in any state ? whereas a wise man if he hears of any insurrection , he will forthwith use the weapons of his right hand , and first seek god by prayer and in his ordinances , and then betake himselfe to the weapons of the left hand and use the sword to suppresse them ; and this man would be thought a wise man that should so do ; and not he that with gamaliel should say , if it be of men it will come to nought , and so let them go on to do mischiefe : neither did he answer as a christian ; for what christian that should hear of any new monstrous religion newly printed and newly come forth ( as there are many at this day to be sold about town and country for pence a piece ) and should understand that some of those ancient heresies were againe revived , as that of the arians , pelagians , or nestorians , should say let them alone , for if they be of men they will come to nought , but if they be of god ye cannot overthrow them , lest you will be found fighters against god , and so let the seducers go on without questioning them , or suppressing their heresies ; would not every man that hath any fear of god in him say , surely that man that should thus answer , did not speak like a christian ? for a good christian like the good bereans would say come let us sit down and examine these new doctrines newly brought into the world by the holy scriptures , and let us follow the example of the apostles , acts . in that assembly and search the scriptures , and if we finde them not to be grounded on the word of god , nor to be of god , let us forthwith as god himselfe hath commanded , suppresse them , and not say , without examining of them , as wise gamaliel , let them alone ; that was not god's method ; for god sent his people to the law and to the testimony , isaiah . and proclames that all that speak not according to them , it is because there is no light in them , and that all opinions not grounded on the word , are but darknesse and error , and therefore they are not to be tolerated or suffered ; so that for any man to gather a toleration of all religions from gamaliels speech , is but to prove himselfe a mee● groll ; and as little to the purpose is that they urge out of the words of our saviour , matthew . where answering the sadduces hee saith , ye do erre not knowing the scripture nor the power of god , verse , from whence the independent brethren conclude a toleration of all religions ; for our saviour , say they , onely convinced them of their error , and yet tolerated them and suffered them to enjoy the liberty of their conscience . i have heard many magnifie our independent brethren for their great learning , some affirming that they were scholers from their mothers wombe , and for my part i beleeve it ; for ignorance of god and of his holy word came with all men from their mothers wombe , and if such interpretations of scripture and such illations from them , as these be , proceed not from the ignorance of god and of the scripture , never any did ; for what learned man that knows what christs office was in taking humane nature upon him , when he became a mediator and the high priest of our redemption , would argue as these men do ? especially when christ hath so often in holy scripture professed of himselfe that he came then to save those th t were lost , and not to judge the world ; for he hath left that imployment till his next comming , when i am most assured these men will have a great deale to answer for , for so abusing the holy scriptures to maintaine their own baggatellies : besides , christ came to keep the law for us which he himselfe had given unto his people and took no way the office of a judge upon him , but in scourging out the buyers and sellers out of the temple , that i remember , and saith , that he came not to break the bruised reed , or quench the smoking slax , onely he had declared his laws unto his people , malachy the fourth , by his servant moses , and the execution of these laws was put into the hands of the elders of israel , whose place it was to punish all seducers , and who should have performed that work of justice which our saviour declaring doth not give liberty for the tolerating of all religions , which was against the revealed will of god ; and therefore they that will out of this place argue a toleration of all religions , may as well conclude , that christ tolerated adultery and injustice , and all manner of wickednesse , because our saviour christ said unto those that brought the woman to him , that was found in the act of uncleannesse , he that is without sinne amongst you , let him cast the first stone , and when her accusers were gone , said unto the woman , woman where are thy accusers , goe thy way and sinne no more . ergo , christ gave a toleration for all adulterers : and when the young man in the . of luke came to our saviour and complayning of unjustice done unto him by his brother , and desiring him to speake unto his brother that he would divide the inheritance with him , to whom our saviour answered , man , who made me a judge or a divider among you ? ergo , christ gave toleration of all injustice . and because our saviour christ said in that parable of the good seed that was sowne and of the tares that sprung up , that they should let them alone till the harvest , an argument which they much depend on : ergo , all wicked men are to be tolerated , and no justice to be done upon them till dooms-day , and they are to live without molestation , and the magistrate ought not to meddle with them , because christ said , let the good corne and the tares grow together till the harvest ; who would not admire to heare any man thus to argue , that there should be such either folly or wickednesse in the heart of man , to abuse the holy scriptures for their owne ends ? and who knowes not , that it is concluded amongst all learned men , that symbolica theologia non est argumentutiva ; and that the parable inferres no more , but that it is not for any private man to take upon him the magistrates office , or rashly to intrude himselfe into the place of rulers and governours : but truly all such consequences may as well be gathered from every one of the above specified scriptures , as they gather from our saviours words to the sadduces , and from the parable of christ for the tolerating of all religions ; and therefore all such argumentations as these are but poore props to uphold their tenent : for god hath given us that are christians both the law and the gospel , by which we ought to be guided in the serving of him , and by the which all christians are directed what course to take in the punishing of vice , and for the suppressing of errors and offenders , whether they be delinquents in doctrine or manners : and although christians by the gospel are freed from the ceremoniall law , yet wee are not freed from the substance of it ; for he that said to the israelites , be ye holy as i am holy , saith also to all christians , be ye holy as i am holy , pet. . so that although the ceremony be abolished , yet the substance remaineth still in force ; and although the rigor of the judiciall law be taken away , and christians are not tyed to that manner of administration of justice , yet the equity of that law doth still continue , and righteous judgements is every where amongst all christians to be executed , and satisfaction to be made to all such as have been unjustly damnified ; and although we are freed from the curse , malediction and coaction of the morall law , yet we are not freed from the obedience of it ; so that whatsoever was commanded in it to the israelites , or forbidden them , the same is both commanded and forbidden to all christians to the ends of the world , and whatsoever was death by the law of god and nature then , for ought i know ought to be punished with death now amongst christians , as blasphemors , wizards , witches , idolaters , and all such as despise moses law ; under the mouth of two or three witnesses , if they be people within the pale of the church , and make profession of the christian religion , for christians have nothing to do with those that are without to judge them except they offend against the civill and municipall laws of the country and against the laws of nations and nature when they live amongst them : for christ came not to change the morall law , but to ratifie it in all things . and although the sabbath be changed in respect of the day , yet for the holinesse of the first day of the week ( which is the christians sabbath ) and which is in place of it , i am confident it ought most carefully to be observed , and that the whole day ought in all sanctity and holinesse to be kept ; and besides the fourth commandment for the sanctification of a seventh day , we have the example of the primitive christians and blessed apostles , who alwayes had their meetings on the first day of the week , and spent the whole day in the duties of piety and charity ; for in the , of the acts we read , that on the first day of the week the disciples came together to break bread ; that was for the hearing of the word , and for the administration of the sacraments , and for the exercising of all holy duties ; and that paul preached there untill midnight , and that when eutichus was fallen downe with sleepe , paul restored him to life againe to all their comforts ; so that here we have one president , that the whole lords day wasspent by all those christians in the workes of piety and charity . againe , in the first of the revelations saint john saith , that hee was in the spirit on the lords day , that is , the first day of the weeke , called by saint iohn the lords day , and there the angel preached unto him that day , and commanded saint iohn to take so much of his sermon by writing , as god in his wisedome thought fit to reveale unto his church ; and hee that shall diligently reade what is there written , will gather that the whole day was taken up by saint iohn , and spent in hearing , and writing and meditating of what hee had heard ; for without doubt saint iohn made it his whole dayes worke to be spiritually imployed ; and as the holy communion is called the lords supper , and all the time of that action is holily to be imployed , as being ordained by christ himselfe to that end ; even so the lords day being a day dedicated unro christ , and ordained by him for holy duties , and for the hearing of the word , and for the administration of the sacraments and prayer , the whole day ought both privately and publikely to bee taken up in the imployments and workes of piety and charity , as hearing , reading , meditating , prayer , repetition of sermons in their families , and catechizing and instructing their children and servants , singing of psalmes , in visiting the sicke and them that are in prison ; relieving the poore and necessitated , &c. these examples of the primitive christians are for our imitation , for so saint paul in the third of the philippians in the . verse saith ; brethren , bee followers together of mee , and marke them which walke so , as ye have us for an example ; for our conversation is in heaven . and in the . chapter , verse . hee saith , finally brethren , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report ; if there be any vertue , if there be any prayse , thinke on these things : those things which ye have both learned and received , and heard , and seene in me ▪ doe , and the god of peace shall bee with you . by the which testimonies to omit many more , we are tyed to follow the examples of the apostles , and to imitate them in all that is holy and good , and of good report ; now it is prayse worthy and of good report to spend the whole lords day in holy imployments , and wee have the apostles examples , and the primitive christians for so doing , and therefore wee ought to spend the whole lords day in the workes of piety and charity ; and by this the sanctifying of the christian sabbath , ( which is every seventh day ) is ratified ; the prophanation of the which in the reformed churches , and in many places through these three kingdomes has beene one of the causes of all those heavie judgements the whole christian world now groanes under , and so much more would the lord bee provoked by the toleration of all religions amongst us , which would give just occasion of violating of all the commandements of god , and of disobedience both to god and man ; for it is most sure , that the morall law is not altered in any thing for substance , and that god that by it injoyned but one religion to the israelites , and commanded them to keepe that pure and undefiled , and to punish all idolaters , blasphemers and seducers , hath injoyned the same to all christians , and hath not suffered or permitted them to tolerate all religions or any sects or heresies , which by the apostle in the fifth of the galatians are called the workes of the devill , who declareth there also that they that do them shall not enter into the kingdom of god. so that those that would bring in a toleration of all religions have a desire to send men to the devill ; which is one of the greatest impieties and wickednesses that can bee perpetrated by the sonnes of men . truly if god had such a care for the preserving of the very natural life of man , that charissimum animal , as hee made a law that it should be death in any to tolerate or suffer any beast to goe at liberty and range abroad , if he killed a man , after he had beene told and forewarned of it that it was a dangerous creature , as wee may see exod. . , . where the lord thus speaketh ; if an oxe gore a man , or a woman , that they dye , then the oxe shall be surely stoned , and his flesh shall not be eaten : but the owner of the oxe shall bee quit . but if the oxe were wont to push with his horne in time past , and it hath beene testified unto his owner , and hee hath not kept him in but that hee hath killed a man or a woman ; the oxe shall bee stoned , and his owner also shall bee put to death . i say if the wilfull tolerating of but a mischievous creature to goe loose after his owner was informed of the dangerousnesse of it , and that the owner himselfe was to be put to death if hee killed either a man or a woman after it ; how much more may wee thinke the lord will severely punish those men that will suffer heresies , and most dangerous and blasphemous opinions and idolatries to goe at liberty , which with their hornes push men into hell it selfe to the destroying both of the soules and bodies of the poore people : for in the fifth of the galatians it is said , that he●esies and idolatrie , &c. are amongst those sinnes that send men to perdition . and we are informed by the law of god of the deadlinesse of all sinnes , but especially of those there named ; and god hath often taught us in his holy law how much hee detesteth all false religions , and false worships , and by a speciall edict , exod. . verse . hath informed us saying , he that sacrificeth unto any god save the lord shall bee put to death , so that wee cannot pretend ignorance ; and here is no exceptions of either persons or sexes ; and the same law is reiterated in many more places of holy writ , and especially deuter . where the whole chapter is spent about the punishment of idolaters , and such as set up a false way of worshipping god : and for the morall law many of the independents themselves as i can out of severall of their writings prove , hold that it is not alterable , but it is of the same force now it was then ; and if they grant this as they doe , they must likewise acknowledge that all the sanctions of it and penalties are also in force , and that whatsoever was death by the law of god then , is by the same law death n●w ; or else either god is changeable , or the law is altered , both which i have yet so good opinion of some of them as i am confident they will not assert : and therefore they must necessarily yeeld unto this , if god and his morall worship or law bee the same and unalterable , they must i say then also accord unto this , that whatsoever was not then to be tolerated in religion , is not now to be suffered , but severely be proceeded against . ye● , christ himselfe in his epistles to the church of pergamos and thyatiria and laodic●a , rev. . and . as i proved before , shews by threatning such heavie judgements upon those churches for but conniving at and tolerating of idolatry , and those other filthy abominations there , and by threatning with all their destruction , and the killing of them and their children with the sword , and the removing from them the candlestick , that is the gospel , the greatest punishment that can happen to people to be left in darkenesse and blindnesse , and in the shaddow of death , and in the power of satan , and to be punished moreover with temporall miseries ; i say all these comminations and threats sufficiently declare unto all advised christians that christ the lord and king of his church hath not altered his mind , but that that law is still in force that was made by him to his people of old ; yea , hee hath farther declared unto hi● people , matth. . . . that hee came not to change the law but to fulfill it , and that whosoever should teach the breaking of the least of his holy lawes should be the least in the kingdome of heaven now by all those his holy lawes made unto his people of old , and by the practise of all his holy servants and prophets hee hath declared how much hee detesteth and abhorreth the toleration of all religions , and not onely by his words often reiterated , but hee hath also declared his displeasure by the punishment and immediat judgements hee laid upon idolaters , as that before mentioned in the two and thirtieth of exodus , where moses from the lord , verse . said , who is on the lords side ? let him come unto mee ▪ and the sonnes of levi gathered themselves together unto him , and hee saith unto them , thus saith the lord god of israel , put every man his sword by his side , and goe out from gate to gate through the campe , and slay every man his brother , and every man his companion , and every man his neighbour : here wee find according to that of deut. the thirteenth , that in gods quarrell , and for the vindicating of his honour wee may neither spare brother , companion or nighest alyes . so that if god would not then tolerate all religions , hee will now much lesse indure it amongst us , especially when hee hath so often manifest his displeasure against us , as wee may see also number the ● . where it is recorded how much hee was angery with his people for going into the sacrifices of the gods of the moabites , and for their eating and bowing downe to their gods , and for joyning themselves with baalpeor : for it is said there , that the anger of the lord was kindled against israel , and hee said unto moses , take all the heads of the people , and hang them up before the lord against the sunne , that the fierce anger of the lord may be turned away from israel ; and moses said unto the iudges of israel , s●ay y●● every one his men that were joyned unto baalpeor , verse . , . this president also wee have of gods displeasure against a toleration of any false religion , or false way of worship . so that all such as ple●d for a toleration of all religions shew that they have either no religion at all , or very little zeale for god. yea , certainely they shew themselves all enemies of christs kingdome , that thus violate his lawes , and trample them under their feet , and that would have the kingdome of the devill set up every where , and all religions whatsoever tolerated amongst them , which must needs provoke the lord to anger and displeasure against that nation that doth so provoke him . but how unsufferable a thing then is it in any that have the name of christians , that when they should with all their power and might oppose all innovations in religion , much more a toleration of all religions , as some of them with the hazard of their lives and liberties in former times opposed the innovations and the novelties of the prelates , and inveighed against the booke for toleration of sports and recreations on the lords day , and cryed out against it as an intolerable violating of gods law , and asserted that it was enough to provoke the lord to anger against the whole land , and write bookes and divine tragedies upon sabbath-breakers , and profaners of the lords day , and those that permitted the profanation of it , which with the godly of those times was reputed their immortall honour : how unsufferable a thing therefore is it i say now in these very men to pleade for a toleration of all religions that could not then tolerate sports on the lords day , by which not onely the fourth commandement would be brake , but all the commandements of both of the first and second table ? without doubt they have a great deale to answer for before god ; for by the doctrine wee have learned from our law giver and king the lord jesus christ , ( who is not changeable though they be ) they that breake the least ef gods commandements , and teach men so to doe ( whatsoever they esteeme of themselves , that they set up christ upon his throne , and whatsoever opinion men have of them ) they are the least in the kingdome of heaven , and have much to answer for before his tribunall , for these their wicked dealings ; and truly it exceedingly saddeth my heart when i think of them how fearefully they are fallen , and what a scandall and blemish they are to their holy profession that thus chamelion like change their forme upon every occasion . but how much more is it intolerable then in those men that have the name of rabbies amongst those of the congregationall way , and that would make the world beleeve they are the onely saints ; for those to make themselves merry when the godly and faithfull ministers of the gospell out of sorrow and griefe of soul spread before the lord the blasphemies of the times as good hezekiah did the blasphemies of rahshekah , that it may move the people to mourning and sackcloth , and to humble themselves under the mighty hand of god for the diver●ing of his judgements that do for these their blasphemous tenents hang over the land ; i say how intolerable a thing is it in such men to make a sport at it , and as solomon speaks of the wicked in his time , ( whom he calls fools to make a mock at sin ? yet such there are , as cretensis by name amongst the rest is one of them who makes himselfe merry at these blasphemies and writes books in justification of those wicked and ungodly men , and calls their damnable practices the infirmities of the saints , accoūting of them as saints and holy men ; whereas the good and zealous prophet ieremiah , ch . . cryeth out at the beholding the abominations of his times , far inferio to those of our dayes , saying , oh that my head were waters and mine eyes a fountain of teares , that i might weep day and night for the slain of the daughters of my people . oh that i had in the wildernesse a lodging place of wayfaring men , that i might leave my people and go from them , for they be all adulterers , an assembly of treacherous men : and they bend their tongue like their bow for lyes : but they are not valiant for the truth upon the earth , and they know not me saith the lord. here we see the posture of the holy prophet , we find him armed and clad with mourning to behold the profanation of the truth , and we have here also his great complaint , that at that time there were not any valian for it upon the earth if now this glorious prophet were in the world , and amongst us here in england , and should behold those damnable blasphemies that are every where ven●ed by the sons of belial in these times & should see how few upon the earth are valiant for the truth , yea how they labour for a toleration of all religions how would his spirit be moved & how would his soul be perplexed within him to see it ? and what fountains of tears would he pou e out to the lord quenching of the fire of his wrath and indignation against them ? but how much more would it perplex and trouble h●s soul to see any that should write , yea publish books wherein they do not onely make themselves merry at those blaspnemies and count them the infirmities of the saints , but proclame them saints that perpet●ate all these wickednesses , and write most scurrilous ●ailing and vilifying books and pamphlets against his holy servants that are valiant for the truth , counting them ( speaking disgracefully and contemptibly of them ) but thimbles full of dust ? without all controversie it would sad his soul to the very death , and so indeed it should trouble the souls of those that are truly godly to behold such lawlesse wickednesse not only to go unpunished , but to find favor and applause even of those that are masters of the assemblies ! truly howsoever out of the infinite patience of god these men are yet suffered , yet i am most confident he that wil come , wil come and not tarry to reveng his own quarrel & the quarrel of his servants that are valiant for the truth . and i wil take the liberty to say thus much to st cretensis , that reverend learned and ever to be honoured master thomas edwards who he so much vilipendeth and slighteth , calling him a thimble full of dust , will walk like a noble lyon , when he like a curr or bandogg shall go bawling by him ; and withall i would advise him to take heed of that thimble : for two or three fillips more of it upon his great noddle may so stagger him as he may happily never recover again ; and for ought i know or can discerne god may make halfe a thimble full of that dust to put out his eyes , and the eyes of half the independents and sectaries in england ; for most assured i am that all such as in the name of the lord , ( as he doth ) come out against such notorious enemies of god and his truth as cretensis and his associates are , will be able to confound them all and by the power of his might be ever strong enough to deal with the whole army of them , and with all those grolls and ●ynnies that take their part and appeare in their wicked cause : i will therefore rather advise cretensis not gyant like to fight any longer against the truth , but to humble himselfe for what he hath already done under the mighty hand of god , whom he with his complices & abetters have so highly provoked to wrath and anger against this poor tottering kingdome . it is not cretensis with all his foul language shall ever be able to bespatter the immaculate reputation of learned and godly master edwards who hath in gods cause ever shewed himselfe valiant for the truth and stood in the gap against the errors of the times , and hath lift up his voice like a trumpet , which will be for his immortall praises , when too too many of his brethren ( which will not be for their honour ) were silent . we finde it matthew . ver . , . when the man had sowed good seed in his field , that whiles the men slept , his enemy came and sowed tares among the wheat and went his way ; which place is worthy to be taken notice of : for in terminis it is said , that whiles the men slept , this , i say , is to be taken notice of for their dishonour , that is to say , after they had so wen the good seed and published the truth , the ministers and preachers grew carelesse and like the people of laish , judges . ver . . and . where they lived secure and the magistrates were negligent in their place , putting no man to shame for any evill they did , which was the cause of their overthrow as it is there recorded , and will be of ours and the ruine of the whole kingdome , if not timely prevented , as being guilty of the same crime . this indeed through the craft of the enemies hath bin one of the principallest occasions of the overspreading of this leprosie of all the heresies that now swarm through the whole kingdome , that the ministers have not been so zealous and servent against them as they should have been , and so valiant for the truth , in the which guiltinesse master edwards is not involved : for he hath all this time stood valiantly to the truth and shew'd himselfe a man of ●ourage , and that against all opposition , for which he deserveth especially to be honoured , and all those likewise that have seconded him , in discovering the danger of those devillish and damnable doctrines which have so poysoned the people every where , that if the lord of his infinite goodnesse do not speedily send helpe and put into the hearts both of magistrates , ministers and all the people now at last to rouse up themselves and shew themselves valiant for the truth once delivered to the saints which they are commanded to contend for , jude . they will but the more provoke the lord to indignation against the nation . and in this good work they should set before their eyes the good example of all those worthy kings and governours whose names are recorded in holy writ to their everlasting honour for their diligence and care in suppressing of errors and idolatries ; withall they should lay to heart and consider that it highly concernes them , if they desire the good of themselves and the welfare of their posterity and the peace of the whole land , all which they will be deprived of if they speedily labour not to prevent them ; which a toleration of all religions can never do ; for that must needs provoke the lord to jealousie against us all : for if we but duly weigh what the holy ghost hath made known unto us in many places , then that i now say will be out of doubt : but omitting many places i will pitch upon one or two , judges , and . it is said there , they chose new gods , then was warr in the gates . here we see when all religions came to be tolerated , then was war in the gates . and in the second of the chronicles , chap. . ver . . , . now for a long season ( saith the holy ghost ) israel hath been without a true god , and without a teaching priest , and without law. and in those times there was no peace to him that went out , nor to him that came in , but great vexations were upon all the inhabitants of the country . and nation was destroyed of nation , and city of city , for god did vex them with all adversity . now the cause of all these miseries and calamities that did come upon all these people was for their corrupting of their religion . and this we shall find through the whole scripture to be the cause of the wrath of god upon the nations for the corrupting of their wayes and for the tolerating of idolatry , and the adulterating of the true religion amongst them , as is sufficiently manifest both from the places above specified , and from the second and third of the revelations where the lord denounceth judgements against the church of pergamos and thyatira , &c. for but conniving at and tolerating of the false doctrines amongst them ; in the which places as the lord sheweth , he is the same in the time of the new testament , not changeable , so it should lesson both people and ministers , but especially the magistrates now to add their helping hand for the suppressing of these damnable and wicked doctrines that are now every where too much divulged and published . they should also consider what the lord saith , zachariah . ver . . and it shall come to passe ( saith the prophet ) that when any shall yet prophesie , then his father and his mother that bare him , shall say unto him , thou shalt not live : for thou speakst lyes in the name of the lord : and his father and mother , that begat him , shall thrust him through when he prophesieth . here we may take notice that the nighest alyes and kindred of any false prophet are not to spare him ; and there is most excellent reason for it ; for if the taking away of the naturall life of any wan or woman deserveth death by the law of god and nations ; how much more is that punishable in any man that shall labour to destroy and poyson the soules of the people , which all false teachers do when they spread heresies and damnable doctrines amongst them ? and for this place out of zachariah , it is acknowledged by the very independents themselves that it is a prophecy pertaining to those that are under the gospell and belongeth unto all christians , as instructing them in their duty what they should do for the suppressing of false prophets ; and they also do acknowledg that the establishing of pure religion , and the reformation of corruptions in religion , do much concerne the civill peace , confessing if religion be corrupted there will be war in the gates , and where religion rejoyceth , the civill state flourisheth ; all this i say the independents themselves accord unto . but they referre it and that truly unto the civill magistrate partly by commanding and by stirring up the churches and ministers thereof to go about it , in their spirituall way : partly also , by civill punishments upon the wilfull opposers and disturbers of the same . yea they apply that place out of zachariah quoted by me to the times of the new testament ( as i said before ) and confesse that it is prophesied there that in some cases capitall punishment shall proceed against false prophets , and that by procurement of their neerest kindred . and moreover they say that the execution thereof is described revel . . v. , to the . where the rivers and fountains of waters ( that is the preists and jesuites that convey the religion of the sea of rome throughout the countries ) are turned to blood , that is have blood given them to drink by the civill magistrate . these are the very expressions of the independents themselves . now if this in their opinion doe hold true against the priests and iesuits ? whether it doth not also hold true against all the erroneous and blasphemous sectaries and hereticall teachers , that by murthering the soules of many thousand innocent people , send them to the devill , that i leave to the grave consideration of all those that are zealous for the glory of god , and valiant for the truth , and to all such as desire to contend for the truth : who ought ever to set before their eyes the example of all those godly princes and magistrates , the names of which are recorded in holy writ ; and in speciall it will be good to consider what asa and the people of his time did , whose prayses are set downe , and what good followed upon it to the whole land , chron. . verse , . it is said there , that they entered into a covenant to seeke the lord god of their fathers , with all their heart , and with all their soule , that whosoever would not seeke the lord god of israel , should be put to death , whether small or great , whether man or woman ; and they swore unto the lord with a loud voice , and with shouting , and with trumpets , and with cornets , and all judah rejoyced at the oath ; for they had sworne with all their heart , and sought him with their whole desire , and hee was found of them : and the lord gave them rest round about . here wee may take notice of these two things especially . the first , that this their covenanting against all such as should goe about to corrupt religion , for the punishing of them with death , is left not onely for their eternall honour and praise , and for our imitation , but that it did so please the lord that he was found of them . the second thing observable , is , that hee did in a peculiar manner blesse them , and gave them rest round about : so that from thence wee learne , that if magistrates who are gods ministers , and whose place it is , will execute judgement against all seducers and blasphemous teachers , by this they shall bring glory to god , and procure peace and welfare to their countries , and safety to their dwellings . and truly magistrates should consider their places who are called gods , and therefore as god hath set them an example both in exod. . and numb . the . the places above cited , in punishing idolators , so they also should follow him and the example of good king asa in so doing . they may remember also they are called nursing fathers , and nursing mothers : and therefore as nursing and tender fathers and mothers will not suffer corrupt and poysonous food be given to their children , but kill serpents and scorpions , and such venemous creatures , and destroy them that may hurt them ; so they likewise should labour in their particular places to root out all that generation of vipers that poyson the people with their hereticall and blasphemous doctrine . the magistrates should remember also , that they are called pastors ; now no godly and carefull pastors will suffer wolves to come into their folds to worry and destroy their sheep ; how diligent ought they likewise to be to keep out those ravenous wolves , though they come in sheeps clothing , out of their severall pastures , that would destroy the soules of all their sheepe ? all these things i say all magistrates should lay to heart and duly consider ; for their place it is to whom god hath committed the sword , and who ought to watch over the people for good , and whose neglecting of their duty will be laid to their charge , and who are to answer for it before god , if through their con nivence or negligence any evill happen to the people . but if they should wilfully suffer the corruption of the true religion , and allow of a toleration of all religions , how much would this provoke the lord to anger against the nation ? wee may see how zealous good nehemiah was in his time , and how undauntedly hee stood to the cause of god , saying , should such a man as i am fly ? he was resolved to maintaine gods truth , which was his honour to eternity , and for all magistrates imitation , nehemiah the . verse , , . who but seeing that the iewes had married wives of ashdod , of ammon , and of moab , and but hearing their children speake halfe ●in the speech of ashdod , and could not speake in the iewes language , but according to the language of each people , it is related there that hee contented with them , and reviled or cursed them , and smote certaine of them , and pluckt off their haire , and made them sware by god , saying ▪ ye shal not give your daughters unto their sonnes , nor take their daughters unto your sonnes , or for your selves ; did not solomon king of israel sinne by these things , who was beloved of god ? neverthelesse , even him did out-landish women cause to sinne . shall we then hearken unto you ( saith he ) to doe all this great evill , to transgress against our god in marrying of strange wives ? here wee have an example and patterne for all christian magistrates , and such as are in authority to follow . for this was pend for our instruction , upon whom the ends of the world are come . this example of nehemiah was wont greatly to be urged upon christians for imitation , and that by those of the congregationall way , and therefore i hope they will not now be displeased , that i make use of it upon the like occasion , and magistrates were called upon by them to follow the patterne of noble and glorious nehemiah , in making a through reformation in all things , and for suppressing of all errors and innovations in religion , and in that hee would not suffer or tolerate any strange religion amongst them ; for hee but hearing they speake the language of ashdod , cursed them and reviled them , and smote them , and beate them also for it , and tore off the very haire of their faces , so that hee laid severe corporall punishment upon them for it . now if hee would not suffer them in his sight and hearing to speake the language of ashdod , hee would never have granted them a toleration of all religions ; for hee was another ioshua , fully resolved that hee and his houshold , and all that were under his command should serve the lord , and him onely , and that after his way ; and hee sufficiently there declareth his detestation against a toleration of all religions , or of giving the people an indulgence to serve god which way they thought best , and to use the liberty of their consciences , for hee made them all to imbrace the true religion , and to worship god according as hee had commanded in his holy word , which is meant by that hee made them sweare by god , which as all the learned know , is ever in the holy scripture to be understood of the true worship of god. now we see godly nehemiah not onely urges them to imbrace the true religion , and to serve god according as hee himselfe hath appointed , by arguments and reasons , setting before them the miseries and calamities that came upon the whole land by solomons tolerating of all religions amongst them : but gallant nehemiah reviled them , as if hee said , you rogues , doe you speake in the language of ashdod , and then cudgels them into the true religion , and forces them by stripes , and corporall punishments to imbrace it , which is recorded to his immortall praise , and for all christian magistrates imitation ; so that he abhorred the toleration of all rel gions : and as david would not suffer a lyar in his house , so good nehemiah would not suffer any of a contrary religion to be under his government ; hee had learned this lesson from god himselfe , deut. . and deut. ▪ and deut. . & deut. . &c. this renowned governour and magistrate was not affraid to constraine them to doe that which was for the glory of god , and according to his will , and for the good of their owne soules , and for the good of the whole land , and the safety and peace of them all : and yet i beleeve nehemiah knew as well what belonged unto tender consciences as any independents now living , and hee understanding that the heart of man was deceitfull above all things , and desperately wicked , jer. . v. . & that conscience being but a branch springing from that deceitfull and desperately wicked root , knew also that there could be nothing in it but evill , & that continually , and therefore tooke that liberty upon him to constraine their wicked consciences to conforme to the commandements of god , and to submit themselves to his most holy lawes and statutes , and to that way of worship god had injoyned his people , which is the duty of all parents and magistrates , who by gods command and this example of good nehemiah's may at any time use the rod of correction , and by it make rebellious and stubborne children and people conforme themselves to the commandements of the lord , and to his true worship , and this duty they are bound unto by the law of god if they urge them to nothing but what god hath declared to be his will in his blessed word . and truly it is not to be passed over without serious taking notice of it , how zealous this good nehemiah was against all sinne and false worship , and how adverse hee was to a toleration of all religions under his government ; for hearing them speake but the language of ashdod , hee by and by reviled them , and fell about their eares , and forthwith constrained them , and that by stripes to embrace the true worship of god. but if this good nehemiah were now living here amongst us , and should heare not onely the language of ashdod , but the language of hell out of every mouth , and see the abominable practises of the sectaries of our times , and should heare their hellish and blasphemous and hereticall doctrines of denying the trinity , and the deity of christ , and slighting the holy scriptures , and many such desperate doctrines , how may wee thinke would his righteous soule be troubled with it ? and how would hee bestirre him in cudgelling these fellowes into the true religion , and making of them serve god according to his own appointment , and not after their own fantasies as they all now doe ? without all controversie good nehemiah would baste them to the purpose , and all such as should side with them , and especially hee would belabour all such well as should write bookes in defence of such , and should call them saints , and their damnable blasphemies the infirmities of the saints . i say i am most confident that were good nehemiah in our times , and had hee that authority hee had then in ierusalem , hee would baste them all to some purpose , and make , and force them by cudgelling of them to be conformable to wholesome words ; and i am most assured , he would pull off cretensis his blew beard , qui ne pilum boni viri habet , and knock him soundly about his hairy scalp ; and st. quarter-man also he would have some good slaps as he deservs over his great pate , & all the rest of these hereticall & dangerous sectaries would by him be constrained with beatings to yeeld obedience to the authority of gods word , and hee would make them know themselves ; and this indeed is the duty and place of all magistrates and parents , and masters of families , neither to suffer or tolerate such fellows in their houses nor countries ; for this would but bring judgements upon the land , much more ought every man to detest all such as should labour to bring in a toleration of all religions , when we see what misery came upon all israel by solomons toleration of them there . but the independents say there is no presidents of any corporall punishment layd upon any under the new testament for matter of religion that magistrates should follow : but i conceive the example of our saviour may suffice for their imitation , who joh. . whipped the buyers and sellers out of the temple for merchandizing there ; and therefore laid corporall punishments upon them . and truly if the magistrates now should whip all the buyers and sellers of their new and blasphemous doctrines out of their severall new temples and churches , i am confident it would be very pleasing unto god , and christs example would justifie and hold them out in this their so doing : for who can they better imitate then the king of his church ? yea we see corporall punishment threatned against the church of pergamos and thyatira , &c. and afterwards inflicted upon them by god himself for suffering those false prophets and teachers amongst them . yea we see act. . that bariesus for but labouring to hinder the proconsull from hearing the gospell , was by paul strucken with blindnesse for it by god himselfe , to teach all magistrates that those deserve punishment that hinder the preaching of the faith ; but much more those that corrupt it ought to be punished . and we have another example of corporall punishment ; for when there was no magistrate to punish those exorcists , those sonns of sceva , the lord suffered the devill which could not enter into a swine without his permission , to be his executioner and to lay corporall punishment upon them for abusing his name and his authority : all which may teach all men how much god is displeased with all such as corrupt his worship and service , and would bring in a toleratiou of all religions , and may serve to instruct all magistrates in their duty for the punishing of all false and herericall teachers and seducers . and truly , if ever there were a time that called for an establishment of one religion and a setled government with uniformity in a church and state , and a suppression of all heresies , sects and factions from the magistrates hand and a punishing of all false teachers , now it is , when by the sad effects already of divisions and variety of opinions , we may well perceive what ruine will come upon the three kingdomes , if there be a toleration of all religions granted : for divisions and factions , especially in religion , have been fatall to kingdomes and commonwealth in all ages , as the holy scriptures and all histories relate . the consideration of which makes me take the liberty to recite a story i heard of a great nobleman in queen elizabeths dayes at her first comming to the crown , when there was a mighty popish faction in the court and through the whole realm as all men know , and when there was as great an indeavour for the bringing in of a toleration of that religion , as now there is for the setting up a pantheon of all manner of sects . and such reasons there were then given for the establishing of the catholique religion ( as they called it , ) as i beleeve ( if they should all be rehearsed ) there is few of those that now plead for a toleration of all , can give the like ; but better i am most confident they cannon give . for if multitudes of a contrary opinion armed with strength & power also , and they all furnished with malice and resolution to put them upon the imployment of their strength , had been able to create danger to the kingdome if the liberty of their consciences should have been denyed unto them , then there was nothing wanting to terrifie a state to condescend to grant a toleration : but all this could not then prevail , nor all the art of perswasion they then used as that men of a contrary judgement were rather to be won with sweetnesse and lenity and loving perswasions and arguments and reasons , then by any coercive way which often brought danger unto kingdoms , & many arguments more with great worldly wisdom were then produced , which with many that were reall protestants and then in ●ouncel seemed of some weight : but at that time there was a brave nobleman present and a man of great understanding and as they usually call such a great statesman ; but yet such an one as was never taken notice of to be any great zealot for religion on either side . yet he demanding of the councell that was then in debate about this businesse ( the greatest part of which seemed to make profession of the protestant religion and something incline to yeeld unto a toleration ) whether or no , they thought the protestant religion was the true religion , and that way of serving god that he had appointed ; and the most of them replyed , that they from their hearts and souls beleeved , that it was gods religion , and that which was taught in the holy scriptures : then said this nobleman , my lords , set up and establish that religion only and no other , do you your duty and labour to authorize it ; and your life for mine , god will help you to maintain his own honour and cause , against what power and policy soever shall come against you ; for he can infatuate their counsell and enervate their strength and blast all their attempts in a moment , who is all-sufficient , and against whom no counsell nor understanding can prevail ; for he sitteth in heaven and doth whatsoever he pleaseth ; for as there is no lord or master that can indure any servant , that shall comply with his enemies & give equall honour and service to his adversary that he doth to himself , or connive at any so doing ; so god will never like of your service when you worship him , if ye serve the devill also ; which you must do if you set up any other religion or any other religion or any other way of church government in the kingdome , then that you beleeve in your hearts god himselfe hath appointed : for as two religions so contrary one to another are incompitible with the glory and honour of god , who hath said , no man can serve two masters ; so they will be destructive to the safety of the kingdome . and therefore my lords , saith he , as we have but one god , so i beseech your honours , let us have but one religion in the kingdome and one kinde of church government amongst us , and that ratified and established by authority : for if their be a liberty left for every man or every faction to do what they please , we shall speedily bring down the judgements of god upon the kingdome and a confusion upon us all . and many reasons more he gave to this purpose , by which he so prevailed with the councell that they agreed to give no toleration for popery or allow of any faction in religion , but resolved with all speed to establish the protestant religion . and truly the same argument may now be used for the establishing of one religion and one kinde of govrnment . and as elijah said to baals priests and to the people , if god be god then follow him , &c. so if this way of worshipping god that is held forth in the protestant churches and hath for some generations been taught in the church of england , be that way , then it will be for the honour and glory of god and the safety of the kingdome that that onely be established , which will bring peace to church and state and take away all occasions of offence and jarrs amongst brethren . for the examples of poland , transsylvania and holland they are no presidents to other nations , their politique proceedings are no examples for other christian countries and kingdoms to follow ; for christians are to live by the rule of gods word , and christ's their kings laws , and to follow the examples of his own people onely in their wel-doing , and not in their failings ; and therefore we are to follow the example of abraham , joshua , elias , and the other patriarchs , prophets , and holy apostles , who never tolerated all religions . yea we are commanded in romans . not to conform our selves to this world , but that we should be transformed by the renewing of our minds , that we may prove what i● the good and the acceptable and perfect will of god. this will of god therefore must be the rule and square that we must ever set before our eyes and hearts in matters of our god , and in points of religion , and worship , and not the example ot poland , and transsilvania . now let us heare what is the good will and pleasure of christ our law-giver concerning this point of toleration , who challengeth , and that of all due and right to be our master , saying , matth. . . be not yee called rabbi for one is your master , even christ ; and againe verse . neither be ye called masters ( saith he ) for one is your master , even christ ; this reiterating of the same prohibition , and challenge to be our master , shewes that wee are not to make either men or angels , or whole kingdomes or countries our masters , but onely christ , we must alwayes therefore in matters of religion , have recourse unto his good word and will , and heare his voice , and therefore let us heare what the will of christ is concerning this busines of toleration , who in in the . of mark . speaking there unto his disciples , and in them to all christians ( for the independent masters hold that the disciples represented the whole christian church ) he charged them saying , take heed and beware of the leven of the pharisees , and of the leven of herod , here wee find a treble caveat , a charge , and a take-heed , and a beware , as if the lord had said i cannot use too many words to make them take heed , &c. and of what ? even of a toleration of any religion , but the true religion , and of that religion christ hath taught us , by what authority soever it comes ratified unto us , whether by ecclesiasticall or civill ; yea , though it bee imposed upon us by the command of kings , and rulers themselves : for saith christ our master , i charge you all take heed , and beware of the leven of the pharisees , and of the leven of herod . now by leven our saviour understands all traditions and doctrines of men , and injoyns all his disciples to beware of them , and commands them to take heed of them , and not to tolerate them amongst them , and that this is his good will and pleasure he hath ratified it when hee was in heaven for writing unto the church of thyatira , revel . . verse . i have ( saith hee ) a few things against thee , because thou sufferest that woman jezabel , which calleth her selfe a prophetesse , to teach and seduce my servants , &c. here christ hath declared his will and good pleasure , and how much he displeased with that church , that shee suffered those false teachers and seducers amongst them , and that they but connived at them , and pronounces fearfull judgements against both that church , and the church of pergamos , and that of laodicea for tolerating the doctrine of baalam , the nicolaitans , and for suffering those luke-warme christians amongst them : so that there is nothing that christ abhorreth more then a toleration of all religions ; but that wee may farther yet know what the good will and pleasure of god is concerning this point , let us heare paul , who made knowne the whole counsell of god to his church , act. . . now hee in the . of the acts declareth the will of god touching this matter ; for after that hee had reproved the athenians for their superstitions , ver . . and undertaken to teach them the knowledge of the true god , who they ignorantly worshipped , and the right way of worshipping and serving him , and informing them that hee is not worshipped with mens hands , that is with any of their inventions , and with what way , or in what manner they thinke fit , god ( saith hee ) is not to bee worshipped after any traditions of men , but according to his owne appointments : and this hee challenges by right from all men : as being the absolute lord of them all , for he made them ; they are ( saith the apostle ) the off-spring of god and his generation , and they live in him , and move in him , and have their being in him , and their breath and life from him ; yea , saith the apostle hee hath determined the times before appointed , and the bounds of their habitation : now god saith hee hath given you all these things , that yee should seeke the lord , that is , that ye should worship him as hee is your lord and king , and to whom all honour and service of right is due ; now then as wee are his off-spring , we must not thinke of god after our fantasie , and set up such a worship as pleaseth our selves , or allow of any kind or way of worshipping god that men please to follow , as you superstitiously doe at athens ; no ( saith the apostle ) god will be worshipped after his owne way , and after his owne appointment , and howsoever god winked at the times of this ignorance , yet now hee commands all men every where to repent , that is , to set up the true religion , and to worship him after one way ; for ( saith hee ) all the nations are now to set up one way of worship , and if they will not obey this lord of the whole world , and imbrace that one , and onely true religion , that i teach and preach unto you , then i tell you plainely , that as god hath appointed a day wherein hee will judge the world in righteousnesse by christ iesus , if you will not set up his true worship , and the true religion , and the right way of serving him ; but will tolerate all manner of religions amongst you still , as formerly you have done , and give liberty to every man to serve god after his owne will and pleasure , and not according to this good will and pleasure of god you shall be eternally damned , for this is the meaning of the apostle , so that the will of god must be our rule for worship , and not poland and transsylvania ; the will of god ( saith the apostle ) must be that wee must follow in worshipping and serving him . now when by the word of god , that acceptable and perfect will of his wee are taught that hee was displeased with his people the jewes , for tolerating of all religions amongst them , and that he was highly offended with those christian churches in asia for tolerating the doctrines of balaam and iezabel , we are sufficiently taught and instructed , that christians ought not to tolerate any other religion but that which christ the only king and law-giver of his church hath taught us , and that whosoever should take that authority upon them to tolerate all religions , would bee found fighters against god , and such as deservedly would bring downe his judgements upon the land by it , for if but conniving at evill and consenting to it be a thing displeasing unto god , how would the tolerating of it by a law be abominable unto his sacred and divine majesty ? for this were to establish iniquity by a law. we are taught in the holy scriptures , that the consenting with a thiefe makes a man as guilty before god as the acting of thievery , psal . and that they that assented unto jezabel in killing the prophets , made themselves all as guilty as jezabel her selfe , and that the heathen romans , rom. . verse . who knowing the judgement of god ( that they which commit such things are worthy of death ) not onely doe the same but consent with them that doe them ; made themselves as equally guilty as the actors of them , as paul in his bill and information put up in the court of heaven against them sufficiently declareth ; the same did elias in his bill of information against the people in his time , accusing them all as equally guilty of the blood of the prophets , and destroying religion as jezabel , and onely because they consented unto it ; they ( saith elias ) have killed thy prophets , and have broken down thy altars : which they ? all the people that assented unto her , as well as the officers and executioners : and so our saviour in his time , accuseth the people as well as herod for slaying of iohn the baptist , saying , they have done to him whatsoever they pleased . they , which they ? all the nobles that sate at table with herod , that did not disswade herod from that bloody and tyrannicall act , and all the people that liked well of it : the sinne of this nation who assented unto the bloody decrees and censures given in the high-commission-court , and in the star-chamber , and in all other unjust courts the people that assented unto all their cruell censu●es against gods people and liked well of it , are as equally guilty , who would ordinarily say , that had they beene judges they would have done the like , and that they were men worthy of death , which made them ( i say ) as equally guilty as their wicked iudges and executioners ; as wee may see also in those that assented unto the high-priests , and to the scribes and pharisees in putting to death the lord of life , they made themselves all guilty of his blood , and by that meanes brought the curse of god upon them and their children by it to this day , as well as the high-priests themselves : a fearefull sinne , though the world take no notice of it , and which all these kingdomes have yet to repent of : saint paul also makes himselfe as guilty of stephens blood , as they that stoned him , saying , when thy holy martyr stephen was stoned , i stood by and assented unto it , and held the garments of those that stoned him : by which hee acknowledgeth himselfe equally guilty , and so all those that assented to all the cruelty done to the people of god in these kingdomes , and were approvers of their tyrannie , are as guilty as the actors of it , for consenting unto any treason or conspiracy , or with any malefactors , and all their complices , both by the law of god , nature , and nations , makes them all guilty before god and men , and as liable to justice and punishment as those that acted in those malefices ; and therefore those that but assent unto a toleration of all religions ( a sinne so highly displeasing unto god ) are as guilty as the actors of it ; and if but consenting make them guilty , how guilty are they then that use arguments to bring in a toleration of all religions , and abuse the scriptures to this end , and plead for it , and would have it established by a law ? surely they are offenders against divine majesty in an elevated nature , and have a great deale to answer for it before god especially when they doe it in a most scurrilous and rayling manner , by which they manifest to all the world that they are more verst and better acquainted with the doctrine of billings-gate then with the language of canaan . but this may seeme a wonderfull thing to all judicious men , that that people which within these six yeers were afraid of a surplice , and of the crosse in baptisme , and of any popish ceremony , or of any of their vaine traditions and will-worship ( which was their honour then ) should now plead for the toleration of the body and soule of popery , and for all other both iewish and heathenish religions , and all manner of sects , so destructive to that religion , which the king of saints and king of kings , and the onely king of his church , the lord iesus christ himselfe hath taught us , and to the peace and quietnesse of the land ; this i say , must needs seeme a monstrous thing to any moderate minded christian : nay , how unreasonably doe these men deale with their brethren ? they plead for a toleration of all religions here in england , and yet in new-england banish men into ilands from amongst them , for dissenting from them in their new modell of church-government , and for but dissenting from them in their opinions about religion ; and h●re amongst us what impious and rayling bookes doe they make against the ministers for endeavouring to establish that religion , and that church-government that god himselfe in his holy word hath set downe ? and what approbrious names doe they give the faithfull and painfull preachers and pastors of the church of england , calling them baals priests the profest enemies of iesus christ and his kingdome , the lims of antichrist , false prophets , the brood of babylon , terming some particular men of them rabshekes , others bauds , others black mouths , legall preachers , and stiling all of them the cursed enemies of iesus christ , and thinke of them as men not worthy to live , and in expresse words professe it ; and yet these men plead for a toleration of all religions , when both by their words and deeds they manifest , if it were in their power , the first worke they would doe should be to root us all out of the kingdome : so that all men may see , they say one thing and mean another , that they would tolerate all religions , but onely that which is the true religion , and so by that meanes have no religion at all , but one of their owne making , which by their new lights they have of late found out , which they call the straight way to heaven , and the onely way of setting up christ upon his throne , which is nothing else , to say the truth , but to dis-throne him , and set up themselves and their new modell , for who doth not see how already they lord it over all good christians , not admitting them to the sacraments ; but upon their owne termes , nor suffering their children to be baptized amongst them , nor so much as suffering any they call presbyterians to preach in their new congregated assemblies : and if this be to give a toleration of any religion but their owne , let all the world judge : but i say , and will ever by gods assistance be able to make it good , in that they plead for a toleration of all religions , they are guilty of hainous and foule sinnes being complices , as well as they that are actors . now then when the presbyters of the church of england seeke and endeavour in all their proceedings to establish that religion which christ the king of his church hath taught them and his blessed apostles , and labour to set up that government that was ordained in all churches to be perpetuated to the end of the world ; in their so doing , they imitate all the patriarchs , prophets and apostles , and in that they doe more advance christs kingdome than the independents , who under pretence of liberty of conscience would bring in a toleration of all religions and confusion upon us all . surely , if ever any ministers deserved well from the people , the ministers of england now do , who by all their endeavours shew that they seek to bring them to the knowledge of god and of his sonne jesus christ , and to the knowledge of themselves which is life eternall : for what could men do more than that which they have done , who have petitioned the house of lords and commons now sitting in the great councell of the kingdome , that they might be armed with authority from them in their severall charges , to have the examination of such as shall be admitted to the sacraments , that they may be rightly informed in the knowledge of those holy mysteries and that ●one that are either ignorant or scandalous in their lives , may be suffered to communicate at the lords table , by which their endeavour , they shew the christian care they have of their eternall welfare ( for which the people are ever bound unto them ) and by the which also they take away all scandall and occasion of offence to others , which formerly pretended that the cause of their separating from our congregations and assemblies , was , in regard they could not communicate with doggs and swine , and with the tag ragge and bobtaile of all the malignants ; for in such termes they usually expresse themselves . now when the occasion of this scandall and offence is taken away by the care of the ministers , and all superstition and popish ceremonies , and all will ▪ worship is also rooted out , and when the gospell is truly and faithfully by them preached , both in season and out of season , and the name of god truly invocated and the sacraments duly and rightly administred , what just cause have the independents now either of separation or of traducing either ministers or people of being enemies of christ and his kingdome ; when by all their indeavours they onely seek the advancement of him and his kingdome amongst them ? i have so good an opinion of all moderate minded christians , that when they shall seriously weigh and consider what i have here writ , and truly and faithfully set down , that those of them that have formerly been alienated from them , will again , being now undeceived , return every one of them to their own pastors , by whose ministry they have been converted ; and that all other understanding men will not only have more charitable thoughts both of the ministers and beleevers of the church of england , but will likewise look more narrowly into , and examine more diligently all those new wayes , and by finding them out , to be indeed but new , will seek for the old way and walk in it : and truly it stands all men now in hand that desire the welfare of the whole kingdome , yea the safety , tranquillity and felicity of three kingdomes and the peace of them all , and the quiet of the church and the prosperity of zion , and indeed the peace of their own families , and a good accord , harmony , love , and unity amongst brethren , to seek for the old way which hath the promise of peace , which can never be preserved where differences and diversities of opinions with a toleration of all religions are allowed of ; for they tend to nothing but dis-union and to a violation of all bonds of true and cordiall affection ; for they can never love such as they have a command to shun nor never really affect such mens companies and acquaintance whom they are ever jealous of , that they will seduce their wives , children , and families ; therefore i say that all people may not onely seek for , but finde that old way of peace , shall ever be his prayer that wisheth that all men may be saved and come to the knowledge of the truth . an appendix . in the which all the reproaches , and truth-gainsaying calumnies , so injuriously and causelesly cast upon me by my brother burton , my quondam fellow-sufferer , are all wiped away with the spunge of innocency in this my true answer unto him : in the which also , all such passages as hee so exceedingly exaggerates and cryes out against in my preface and postscript are cleared from his clamorous surmises , and my integrity vindicated from all his traducing inferences , and forced conclusions . brother burton , in the beginning of your epistle to the reader , say you , this answer was long agoe so conceived in the wombe , as the slow birth may seeme to have out-gone his due time . truly it had beene good for you , and farre more for your honour , and for the honour and glory of god , and for the honour of your holy profession , that the wombe of this your booke had beene its grave : for it hath not onely given great scandall to many , but sadded the hearts of multitudes of gods people that formerly truly loved and honoured you . but men that make more haste then good speed , have cause at leisure often to repent , as you one day must doe for this untimely birth of your deformed and monstrous brat . to the matters of argument concerning your opinion in answer to my booke ; i have in the foregoing treatise made my reply , in this appendix i am to make my just defence against some false accusations and soule aspersions with which you have bespatterd mee through your whole discourse ; but should i summe up all the revilings , scornings , vilifying , unsufferable and unchristian language , which those of your fraternity ( after i had declared my selfe to be none of your party , before any of my books came forth ) did and still doe provoke and salute mee with , even in the open streets , to the shame of their profession ( yet in the . page of your booke approved of ) they would rise to a volume . but i have learned with the apostle paul , to passe through honour and dishonour , through evill report and good report , as a deceiver and yet true ( cor. . . ) being therefore nothing moved with their raylings , i spread them before the lord , and for brevitie sake will not here repeate them . i shall onely take a note of some ( passing by many ) of the unbrotherly reproaches , false accusations , and bitter invectives , poured out from your selfe ( whose schollers it may be thought the others are ) and i will unfaynedly answer you , in the words of truth and sobernesse , and in the spirit of meeknesse and love . but first give mee leave to say , that from you of all men i least expected , much lesse deserved such hard speeches , i having beene not only a sufferer with you ( which ingageth a personall respect ) but alwayes ready and forward in the worst and most dangerous times to appeare in your defence to my owne great detriment and dammage , and as a faithfull friend , have stucke close , and been serviceable unto you since , as can sufficiently be proved when your protestation protested was questioned ; all which challenged a christian circumspection , even in reproving of humane frailties . now things being thus betweene you and mee , how exceedingly doth it aggravate your offence , in scandalizing my name as you have done ? for mine owne part , when out of zeale to gods glory , and my servent desire of syons peace , i write against that new way you walke in , and justly blamed in generall ( naming no man ) the unwarrantable writings , and censures published , and laid upon all who in their judgements dissent from independents , though truly godly , affirming , that they are but converts in part , that they are enemies to christs kingly office : and set up christ as a pageant king ; that they neither professe nor confesse christ , but with the iewes say , wee will not have this man to raigne over us : observing also in the frontispices of their bookes writ in defence of independent errors , these words ; thinke not that i am come to send peace upon earth : i came not to send peace but a sword , &c. matth. . , . and that in a time of so great distractions , when your party have subtilly spread schisme , faction , and caused fraction and division through the kingdome ; and considering withall how ready tumultuous and turbulent people are , especially upon such advantages as these , to misapply christs words ( as all men may see , and by their daily expressions plainly perceive they doe ) and from that text are easily perswaded to beleeve they have good ground and warrant to fight against their christian brethren to maintaine errors and their owne whimsies ; i say , i weighing all these things , when i writ against erroneous and peace disturbing wayes , which i tooke to be my duty , yet so far was i your fellow sufferer , from falling at odds with you ( as you seeme to intimate , page . ) that in reproving sinne , for which i have sacred writ to be my warrant , levit . . i gave a reverentiall honour to the person , and to manifest my respects unto your selfe ( because a sufferer ) i brought not your name upon the theater ; error i confuted , the danger of misapplying scripture i declared , and reprehended , and so by gods gracious assistance i ever shall ; and will not connive with any that hold and labour to maintaine a way that leads to error and faction : but so tender i was of your repute , and at so vast a distance from reproaching you with untruths to render you despicable to men , that your name i spared to mention , and for my description of a grave man with a white basket-hilted-beard , a selfe denying man would have passed it over with silence , and onely made use of it , as a respectfull private reproofe . for i beseech you lay aside your passion , and consider a little , are there not some others of your judgement , that have as great white beards as your selfe ? which are basket-hilted beards in my dialect , a harmelesse word in it selfe , and a word that you know in love and mirth i doe frequently use to my dearest and familiar friends , and it was not counted scurrilous or offensive by any other , nor by your selfe ( to whom i have often used this expression , and you never reproved me nor were offended at it untill now , because i cannot approve of your writings and way , which god is my witnesse , before whom i speak , and who knows the secret intentions of my heart , i would imbrace and walk in , were there in scripture any command , precept or example for my so doing , but you can never produce sound scripture proofes for it . now scripture clearly holds out that way i walk in , practice and maintain . brother you were too too precipitate , you need not have made a particular application in publike , and then present your selfe to the view of the world in so great a passion , as to let men see and know , you are not able to disgest a merry word ; alas ! thousands never saw your book , and of them that have seen and read it , happily every one took not notice of your uncharitable writings and opinions ; for untill you so unadvisedly rushed out , and on the publique theatre proclamed your selfe to be the man , very few suspected you would have dealt so unbrotherly with your brethren ( who though they differ from your judgement , yet are sincerely godly , and have deserved well from you , and layd out themselves freely , for the good of you , and yours , above all other men ) as to pronounce them emenies of jesus christ , or that you would unchristian all holy christians , and deny the saving work of grace in them ( true conversion ) because they dare not joyne with you , nor approve of those opinions you have lately taken up ; you have not been so forward at other times to declare your selfe to be the man ( why now ? ) surely you conceit the subscribing your name again thereunto , is a sufficient ground for men to believe , that those passages and assertions are not erroneous , and that it is a piaculum in me to question the matter , time , season , and manner of publishing such things ; if so , you mistake your selfe exceedingly , for this is an undeniable truth , that you are a man subject to like passions ( and errors ) as other men are ( jam. . . ) even your best friends being judges . and that i may discover your selfe unto your selfe , i will sum up a few of your passionate expressions , with your unbrotherly ( that i say not unchristian ) aspersions , and slanderous accusations brought against me by name , in your book that you intitle ( but how truly ) vindiciae veritatis , which before ever i had seen or so much as heard of , being in the country when it came forth , one having perused it , briefly and lovingly reproved you and writ against many unworthy reproaches and slanders contained therein ; and i shall now again take a note of them , and then clear those false accounts wherewith you have so deeply charged me , which consist of severall particulars : viz. you account me one that hath but fair flourishes of holinesse . page . an adversary to christs kingdome , and an open enemy and persecutor of the church . pag. . a scandalous walker to the shame of the very name of christian religion . pag. . worse then a heathen , a base and barbarous man. pag. . one of the greatest incendiaries in the land. pag. . a dishonest man of a serpentine practice . pag. . a hollow-hearted man of a shallow brain , a man , not onely whose heart is divided , but whose head is , &c. pag. . the reckoning in the full sum ( by your account ) amounts to thus much , that i am an hypocrite , an unbeleever , a persecutor , a profane , wicked , base and barbarous man , an incendiary , a knave , a serpent , a dissembler , an ignoramus , a mad man , &c. oh that ever such a soul condemning , heart accusing , head dividing charge should be drawn up and published by a quondam fellow sufferer ! is this no railing nor bitter speaking because cunningly uttered by an independent ? if sober men ( who are godly without faction ) judge of this your method , it will appear , and by them be truly voted , you have forgot the promise you made ( page the second ) ; for my part i leave it to the grave consideration of such . and i shall now speak a little to your great charge , of which a man might make a book in folio , to set forth the sinfull sinfulnesse that lies closely coucht therein , with your furious smiting at my soul and body , which inforceth me to say , these are the wounds that i received in the house of my friend , ( zech. . . ) yet because from a friend and a quondam fellow sufferer , i presently bound them up , and should have been very sparing in opening and discovering of them again , could i have done it without prejudicing the life of my good name , and obscuring truth ; but for the preservation of the one , and the manifestation of the other , i am constrained not to neglect to lay them open , search their depth , declare their danger ; and what evill effects may ensue , and to poure in the soveraigne balsome of a good conscience , and lay upon them the plaister of innocencie , which is the onely approved remedy for such desperate wounds . now for your bi●● of accusations , and defamations , i here in the presence of god , and before all men protest against it , absolutely denying the whole charge , and doe affirme , that neither you nor any mortall creature can truly make any one of the least particulars thereof good against me , although you have laboured hard , and taken a great deale of paines to do it , howsoever in the opinion of holy , wise , and learned men to little purpose . but waving that busines a little i will first discover the ground of your fury against me , and then goe on . you preach and write that independencie according to your practise , is the onely way to advance christ upon his throne , and that narrow path which all christians are commanded to walk in , but hitherto your confident saying so , is the strongest argument you bring to maintaine your assertion . now in that i durst not take your bare word , nor no mansliving , have he never such fairepretences , in gods matters , but with the bereans searching the scriptures , whether those things were so or no , and finding that way contrary to gods word and apostoli call practise , having by cleare scripture and arguments grounded thereupon , discovered the errour of that way out of a christian remorse and godly pitty to the soules of poore weake tender hearted christians , who are easie to be seduced , and carried about with every wind of doctrine , ephes . . . exhorted magistrates , parents , masters , and all that feare the lord in sincerity , to put to their helping hand to keepe the people from wandering into by-paths , and to see that they and their families together doe serve our god , live in his feare , and walke in the wayes of his commandements according to scripture rule , and the example of the faithfull , holy servants of the lord , &c. this forsooth is the ground of your quarrell which i thought fit to mention by the way of preface , and for this you accuse mee to be an adversary of christs kingdome , an open enemy and persecutor of the church ( and what not ? ) to which with a good conscience i answer you scandalize me , for according to the apostles exhortation , tim. . . i have studied to shew my selfe approved unto god ; nay , further i say , i am ready , ( if the will of god be so ) to lay downe my life for the regality , and kingly office of jesus christ , and for the peace of his church , but not in your notion having no warrant for it . brother , give me leave to aske you the like question which paul did the galatians , gal. . . am i therefore ( an adversary to christs kingdome , a persecutor ) become your enemy because i tell you the truth ? i appeale to the righteous judge , to judge betweene you and mee herein ; and passe to other particulars in your charge , handling them together as they have neerest relation one to the other . now where you speake of mee as if i were an hypocrite , and boldly accuse me of walking scandalously to the shame of the very name of christian religion ; for these , and all your other false calumnies god who is the just judge of all men , will one day call you to an account ; in the meane time let mee tell you , though your accusations be founded as deepe as hell , yet neither satan , who is the accuser of the brethren , revel . ● . . nor any instrument that hee doth worke in , or by , can be ever able in the words of truth to prove your charge ; but it is an old stratagem of satan , when a man labours to walke uprightly , to feare god , and eschew evill , thus to accuse him ; for when god himselfe had declared the integrity of his servant job , iob. . . notwithstanding satan durst accuse him to be an hypocrite , and say that if god but put forth his hand to touch all that hee had , hee would curse god to his face , iob. . , , . and when god gave satan power over all he had , verse . and job still blessed the name of the lord , hee sinned not , nor charged god foolishly , verse , . yet satan went on in accusing job , and ceased not untill god gave him power over his body , iob . . . yea , his friends , through satans instigation , spake against him , and condemned him to be a man who had onely shewes of religion , or to use your words , faire flourishes of holinesse , iob . , , . iob . , , , . thus hath satan dealt with mee , god gave him power over all i had , and over my body , hee cast mee into prison that i might be tryed , revel . . . and hee hath stirred up such as should have beene and seemed to bee my friends , to accuse mee for an hypocrite , a scandalous walker , and what ever hee falsely suggests unto them , yet still i have , ( and will by the grace of god in mee ) retained mine integrity , and with holy iob , i answer you , and all such traducers ; my witnesse is in heaven , and my record is on high : my friends scorne me ; but mine eye poureth out teares unto god , iob . , . brother burton , it cannot be denied , but that you and your party , have brought the same accusation against me , as satan , and iobs friends brought against him ; yet as god reproved them , & accepted of iob , iob. . . so my god whom i in truth and sincerity serve with the twelve tribes of israel day and night , act. . . hath approved , and will accept of mee , maugre all the power , false accusations , revilings , subtle wiles , and workings of satan ; for , as the apostle saith , cor. . . i am not ignorant of his devises ; nay , herein i have comfort , because i know the faithfull servants of god in all ages have beene traduced and accused for hypocrites , and scandalous walkers ; wee reade cor. . . that the false apostles did thinke , or reckon of paul , as one that walked according to the flesh ; but as the apostle speaketh to them , in the third verse of that chapter , so i say to you , that though i walke in the flesh , yet i doe not warre after the flesh , &c. for i have lived in all good conscience before god untill this day , act. . . but were all true you have said , and that of your owne knowledge , or could you by the testimony of honest , sober , and approved christians , prove mee such an one , as you have decyphered me , it had beene a brotherly part , more saint-like , and would have brought lesse scandall to the gospel , if you had pleased to have made knowne betweene you and mee , wherein you conceived , or had been informed , that i walked scandalously ; and if i could not have cleared my selfe from all such wicked aspertions , and made it plainely appeare , that it was a malicious evill report raysed causelessely , then if you had reproved me sharpely , you had done as a christian ought to doe ; for , to reprove sinne is warrantable , and an argument of brotherly love , levit. . . but to receive a false report of me , or slily raise it up , and publish it in print , before you had laboured to restore mee in the spirit of meeknesse , according to the apostles exhortation , gal. . . or told me my fault betweene you and mee , and used all such other meanes to have gained a brother , as christ our king and law-giver hath commanded , matth. . , , . is an open disobedience to his royall mandates , and doth demonstrate , that in all things you have not ( as you pretend ) obeyed christ , nor made his will revealed in gods word your rule to walke by , and therefore you in this have not set him upon his throne . and to that hell-hatcht charge which you have brought against mee , cunningly aspersing mee for a scandalous walker , &c. i answer , that as the devill spake in the subtill serpent and belyed god himselfe to our first parents ; so the inventors of this notorious untruth , who ever they be , are of a serpentine nature , into whom the devill is entered , and having a full possession , speaketh in them being subtill and active instruments to report lyes ; and i am confident that upon due and just examination , it will appeare they are some shamelesse infamous creatures set a worke by the devill , and prompted by sectaries , to defame mee ; that there by the gospel , my holy profession , and the wayes of god might be scandalized in blemishing my good name : and to have it with the more credit received , hee hath so ordered , that you must be the herauld to proclaime their devilish defamations , yet notwithstanding my innocencie triumphs in the middest of blacke mouthes slanders , being fully assured that god in his due time , will make a cleare discovery of their wicked designe , for hee is above the devill : and before the lord , that seeth the secret thoughts , imaginations , intentions of all men , in truth and faithfulnesse i speake it , i can , i doe , and by gods grace ever shall , wash my hands in innocencie ; yea , i call upon the righteous judge , the god of heaven and earth , who knowes my innocencie to judge betweene you and mee herein : for , god is my witnesse , that i have indeavoured to walke before him with an honest , sincere , faithfull , and upright heart , ever since hee gave mee the knowledge of himselfe . and during the time i was in the estate of nature , god by his preventing and restrayning grace kept mee from living or delighting in such sinnes , whereby any could truly charge me for a scandalous walker . therefore in the presence of this great god , who of his free grace hath elected , called , and justified me through faith in his son the lord iesus christ , not suffering me to turne aside , neither to the right hand nor to the left , out of the paths of truth and that lead to holinesse : i solemnly protest , and hold out my protestation to the view of the whole world ; you have most injuriously wronged mee , in proclaiming mee to be such an one ; for i am as blamelesse and free from your calumniations , as naboth was from wicked iezabels desperate plot , wherewith she tooke away his life , king . , , . &c. and as innocent as joseph , from the false accusations brought against him by his wanton , lascivious , and shamelesse mistresse , gen. . , , , , , which makes me bold to say , neither the devill , any of his instruments , no nor your selfe , in the words of truth , can prove the things whereof you have accused mee . i shal here conclude my answer to this charge with the apostle paul's words , cor. . , , . but with me it is a very small thing that i should be judged of you , or of mans judgement : yea , i judge not mine own selfe . for i know nothing by my selfe , yet am i not hereby justified : but he that judgeth me is the lord. therefore judge nothing before the time , untill the lord come , who both will bring to light the hidden things of darknesse , and will make manifest the councels of the heart : and then shall every man have praise of god. brother , i have been the larger in my reply to this particular because it is the foundation and main pillar that may seem to hold up all your other calumnies ; for if you could prove me to be a scandalous walker , to the shame of the very name of christian religion , then men might easily be perswaded to beleeve your whole charg ; but the foundation being so rotten and unfound , the superstructure cannot possibly stand . i now proceed to the fourth particular , and my answer thereunto is , that no man of truth , worth , and piety , can justly taxe me either with basenesse or barbarism . for the fifth particular , it is elevated very high , and because you have in this exceedingly bestirr'd your selfe , i am necessitated ( for the clearing my self , & to vindicate the truth of what i have written ) to be somewhat large in my reply , that i may fully answer the charge you bring against me therein , which is very great : viz. you accuse me to be one of the greatest incendiaries in the land , and to prove this you quote two passages in one of my bookes , and you bring them as two witnesses ; for the confirmation thereof , the first is in my preface pag. . the second in my postcript pag. . now these two witnesses of your own ( say you ) want but a judge judicially to pronounce sentence whether these words be not of an incendiary nature and that in a high degree : for who 's so blind as doth not clearly see these fiery flashes and flames to fly in the face of that army which god hath honoured with many crowns of admirable victories both at york , at naseby , and at lamport , with the recovery of leicester , bridgewater , bath , &c. so as god hath made this despised army , the preservative of city and country , the repairer of the breach , the restorer of the pathes to dwell in . thus you . brother , this accusation hath a tower raised on the same basis the whole fabrick of your charge is founded upon , and the foundation being deep , you dare build so high as ( if it were possible ) to over-top truth , not fearing the fall of your babel ; but god , who is truth it selfe , seeing the evill of your intentions , hath confounded your language , as he did those builders who sought to get themselves a name , gen. . , , , . and therefore it will fall notwithstanding the height of its tower. o what a confused relation have you made to prove me an incendiary ! i assure you in all you have said , men of the clearest eye-sight , nay were they eagle-ey'd , they can never discerne any truth where with you make good that charge which you say is so conspicuous to the view of all men : for those two witnesses that you produce , thus they speak ( preface pag. . saith ) they have the sword now in their hand , and they think their party strong enough to encounter any adverse and opposing party , and they professe they care not how soon they come to cutting of throats , and speak of nothing but the slaughtering and bunchering of the presbyterians , and therefore there is just cause given us to think we may expect better quarter from the very enemies , then from the independents . ( postscript testifieth ) that the independents boast they have such a party in the kingdome , ( if their own words may be credited ) as they now think by the sword to be able to make their own laws ; and have been frequently heard say , that they had many abbettors in the assembly , and in both houses of parliament and in many parts through the kingdome , besides in all the armies ; and they were all resolved to have the liberty of their consciences , or else they would make use of their swords , which they have already in their hands . so that most certain it is the religion of too too many of them is a meer faction , &c. now what these two have affirmed , can be corroborated by other witnesses , and if in your account he be an incendiary that in detestation thereof hath set down their words by way of repetition to discover the danger of permitting such lawlesse spirits to go on in their unwarrantable wayes , what great incendiartes are they that have imagined such things in their hearts and boldly spoken those words with their mouths ? for out of the abundance of the heart the mouth speaketh , matth. . . luke . . as it can be proved independents have done ; and so much the two witnesses you spake of said ; and no more ; for they accused not that army , which god hath honoured with many crowns of admirable victories , &c. but you say , they cast fiery flashes and flames which do fly in the face of that army , &c. truly this is no other but a false comment made by your selfe , from which you draw an evill inference , and then you cry out ( as a man overcome with passion ) saying , these words are not to be born : but i leave ( say you ) the judgement thereof to the wisdome and justice of the parliament , whose former freeing of you extends not to cleare your words from being incendiary . thus farre you . brother , i professe i am heartily sorry to see that you my quondam fellow sufferer should so much forget your selfe , as not only bitterly , unworthily , and most falsly thus to inveigh against mee , but also to insinuate into the parliament , as if they could not manifest their wisdome and justice , except they passe their judgement , and censure me according to your bill of information . this violent prosecution , and your canterburian expressions , make not me alone , but all other solid christians wonder at your spirit : for you may please to call to mind , how one once professed he would not passe any sentence against you , my brother prynne , and my selfe , but left us as he said to the wisdome and justice of the court , which was in the judgement of all that heard his whole speech , to pronounce us so highly guilty , that if the lords there present , did not severely censure us , they would shew themselves neither wise , nor just . this president you have exactly followed against me but it will never crown your head with honour ; and for the parliament , it is their glory to slight troublesome informers : for should they hearken to every information invented and drawn up by the unsatisfied and turbulent spirits of some independents , it would cloud their wisdome , and totally eclipse the shining of their justice in our horizon : but you cannot there obtain an order to have your bill taken pro confesso , and gain so much of the parliament that i should not answer for my selfe ; therefore i may and will speak for my selfe in my just defence and shew how unjustly you have accused me ; and here i deny your charg in every particular circumstance . but before i returne my answer thereunto , you having given me such a theam to speak upon , as the due acknowledgement of gods goodnesse in raising us up deliverers when city and country were sorely afflicted and heavily oppressed on every side , in speaking of gods providentiall care and severall actings in way of mercy to his people , i cannot omit ( by way of thankfulnesse to god and men ) to declare how that in the first place city and country are deeply ingaged for ever next unto divine goodnesse to honour and highly esteem those lords , knights , gentlemen , and citizens who in the beginning of the kingdomes troubles , like the governours of israel and the princes of issachar did offer themselves willingly among the people . judges . . . whos 's very appearing in the cause was then of such concernment , that as it made the hearts of all who were truly godly to praise god for them , so thereby god made them the preservative of city and country ; insomuch that upon serious consideration we shall find , that those noble lords , and all those brave commanders that adhered to them , who as zebulon and napthali jeoparded their lives unto the death , in the high places of the field , and exposed themselves to reproach , judges . . are not to be over lookt , and their gallant undertakings obscured under a sable cloud of unthankfulnesse , nor to be buried in the grave of oblivion . for , when the kingdome was in greatest danger , then god made use of them to preserve citie and countrey , raysing an army by land , and setting forth a navie at sea , under the commands of the right honourable , thrice illustrious , faithfull , valiant , and for ever to be highly honoured lords , robert earle of essex , and robert earle of warwicke , whom hee made by sea , and land , instrumentall for the good and welfare of the kingdome ; and the truth is , at this day , neither preservation nor safety could have beene expected in citie and countrey , as things then stood , had not these two renowned lords and heroes , so nobly and undauntedly appeared in the cause , & undertaken the charge , and care upon them , one to be admirall of the navie at sea , the other to be generall of the parliaments forces by land : for this their undertaking was in such a juncture of time , that had they out of selfe respects declined it , unlesse the lord by a miracle had withstood and over-throwne our enemies , citie and countrey ( in all probability ) long before this time , would have beene over-run , and possessed by them , and no man should now have had peace in his going out or comming in : but by the valour , vigilancie , and faithfulnesse of our then noble admirall , our seas were safe-guarded , by which meanes , forraine enemies were awed , home-bred enemies weakened , by surprizing many ships , armes , ammunition , instruments , and preparations for warre , which were sent over into england , for the destruction of citie and countrey ; besieged townes were by him relieved , as lyme , plymouth , &c. so that god made that noble lord by sea ▪ the preservative of citie , and countrey , which lay open ready to be destroyed by cruell and bloody enemies . and as the earle of war wicke by sea , so had not the earle of essex , being generall of the parliaments armies by land , beene an experienced commander , faithfull to their cause , and with a most heroick and undaunted courage stood to the battle at edge-hill ( when by report whole regiments ran away , and through feare deserted him ) there now would have beene no safety in citie and countrey . what had become of citie and countrey when bristow was lost , aud gloucester closely besieged , which though it was a long time , even beyond expectation valiantly maintained by colonell massie the then governour thereof , that ever to be honoured gentleman , had it not by the care and valour of that noble lord beene seasonably relieved , it could not possibly have held longer out , but must have beene delivered up unto the enemie , and have beene made a prey for the spoylers , and then what peace or safetie would citie or countrie have injoyed ? in a word , what had become of citie and countrie , if that army under his command , and so gallantly incouraged by him had not incountered the enemies of our peace , and through gods mercie victoriously discomfited their forces severall times , as at newbury , and at other places ? truly it is by all , that will not manifest to the whole world that they are ungratefull to god , and unthankefull to men , ever to bee acknowledged , that the earle of essex , the earle of war wicke , with those gallant commanders , and citizens in that armie , and navie commanded by them , deserve the first place of honour to be our preservers , some of whose names i shall by and by set downe , though i can never sufficiently set forth their praises and their merits , and to these many other worthy generals must bee added with all those gallant officers and commanders under them , who commanded severall armies , regiments and companies by commissions from the earle of essex : as the right honourable , thrice illustrious , faithfull , valiant , and for ever to be highly honoured lord. edward earle of manchester . the earle of denby . the earle of stanford . the earle of peterborrow , generall of the ordnance at keinton . the lord robert , lord martiall of the field . the lord fairfax , and his son sir thomas fairfax his excellencie now captaine generall of the forces raysed by the parliament . the lord gray . the lord willoughby . sir william waller , major generall . sir arthur haslerig . sir william brereton . sir william balfour generall of the horse . sir john merrick generall of the ordnance . sir philip stapleton , lievetenant generall of the ordnance . sir samuel luke , colonell , governour of newport-pannell . sir robert pye collonel . sir edward dods-worth knight . commissary generall for the musters of the cavallary , with the earle of essex lord generall his excellencie . sir iohn gell. sir edward peatoe lievtenant generall of the ordnance at keinton . sir iohn meldrum collonel . major generall skippon . collonel massie . collonel hollesse . collonel william davis . collonel iames sheefeild . collonel thomas shefeild . collonel richard graves . collonel dolbier . collonel brown. collonel essex slaine at keinton collonel morgan . collonel more . collonel rossiter . collonel king. collonel poyns . collonel terrell . collonel dodson . collonel goodwin . major hercules langerish . all these and many hundreds more , whose names are unknown to mee , none of the which were then independents , yet whose fame , for their noble chivalry and gallantry in all their imployments , will live when mortality is dead ; and truly for every one of these i have by name set downe , they are all of them men accomplished for all heroicall vertue , and such as of whom severally for their most excellent service , and severall engagements , even in difficultest times ▪ i could make a large discourse , and yet that would not sufficiently set forth their due prayses ; for these first actors under-went the heate of the day , and by their valour quelled the enemy , as i have heard the cavaliers themselves acknowledge ; and therefore all those noble heroes and gallant commanders , as i said before , have all of them primary right to that title isay . . to be called the repairers of the breach , the restorers of our pathes to dwell in ; for as much as when we were in great fears and unavoydable ruin did seem to threaten both church and state , then god moved all their hearts to appear in his cause , and made them the preservative of city and country , whose undertakings , performances , faithfulnesse , valour , and noble prowesse , ought to be predicated , and recorded , that future generations may know their deliverers , and admire gods goodnesse who gave them magnanimous spirits to appear and expose themselves to danger for the kingdomes safety in such a time , when the people were generally secure , ignorant of the miseries that were like to befall them , and their posterity , and so deluded with promises and protestations that the greater part in most counties , withstood their own good , the peace and welfare of church and state. and when the men in england lived delicately , and had been so long dandled in the lap of peace , that very few , none in comparison , had ever seen the formidable face of a reall fighting army , nor had ever beheld the furious countenance of bloody war , whilst she encountreth with her enemies , but were unacquainted and altogether unexperienced with warlike affaires , and marshall discipline : yea , when city and country were in great distractions and eminent danger , and when all things both by sea and land , were to be accomplished for the preservation thereof , with all manner of disadvantages , and the greatest hazzard and difficulty , that men could possibly meet withall ; and therefore i say again all these brave men have the primary right to be called the repairers of the breaches , the restorers of our pathes to dwell in . and next unto these illustrious ones , i pray good brother looke upon the famous citie of london , and on all the true hearted citizens in it , who stood close to the parliament in the most dangerous times , and first rescued their members questioned , and preserved them all from the jawes of imminent danger , and after that exposed themselves their lives , fortunes , and liberties in their quarrell , and stucke close to their cause , supplying them continually with men , monies , and ammunition , and all manner of warlicke accoutrements , without whish the whole kingdome had beene miserable ; yea , in their owne persons in the citie and in the field they hazarded all their lives in the parliaments and their countries service , so as they also may justly challenge a share in the next place to those noble worthies above mentioned , to be counted the repairers of our breaches , and restorers of our paths to dwell in ; and therefore i shall desire you brother , and all those of your fraternity to give the next place of honour to this renowned citie . and whiles i am now speaking of such as have deserved well , and merited the name ( under god ) of being preservers of our pathes to dwell in : i pray let us not forget out brethren the scots whose faithfull service deserves eternall gratitude and an everlasting memory , who also stood in the breaches when we were but in a low condition , who for our assistance exposed their own lives , fortunes and countries to the fury and rage of many a potent enemy , and indured incredible hardship at home and abroad , undergoing many miseries , and that at such a season of the year as was enough to have killed them , to lie in the field , and made their country a prey for the spoilers , who used barbarous and mercilesse cruelties upon them , many of their brave and gallant commanders and gentlemen also dayly loosing their lives and wallowing in their own blood , and all for our preservations ; and therefore they may , under god , duly challenge the third place of honour to be reputed the repairers of our breaches and restorers of our pathes to dwell in : whose kindnesse , brother , i could wish that those of your party may never forget . and i may not whiles i enumerate those that have deserved the name of deliverers , omit here to speak of all the faithfull presbyterian ministers in this city as well as through country , those chariots and horsemen of our israel though now forgotten , many of the which not onely ventered their lives in battell , but by holding up their hands as moses did when the people of israel fought against the enemy , and by the lifting up their hearts and voices to god with strong cryes made all our armies abroad and our counsells at home to prosper , and all our undertakings happily to succeed . neither is that all , but by their wisdome vigilancy , and powerfull and perswasive preaching they were the principall means under god of keeping the people here and every where in obedience to the parliament by resolving their doubts , satisfying their scruples , and going before the people to their abilities , yea ( many of them to my knowledge out of zeal to the cause ) beyond their abilities in all contributions , animating and incouraging others to bring in their plate and moneys and whatsoever was of price and esteem with them exhorting them now if ever to stand for their religion , lives , liberties and the liberty of the subject : and as by their indeavours they did exceedingly promote the cause through city and country ; so many of them did the parliament very good service in discovering secret and powerfull enemies by which they were disabled to do mischiefe . in a word i peremptorily assert it , that next under god the whole kingdome are bound to be thankfull to the ministers who strengthned the hands and hearts of the souldiers everywhere to battell and made them stick close to their severall commanders and captaines , who without their souldiers could never have done any thing of moment for our deliverance ; and all the people through the associated counties especially may thank their painfull and faithfull ministers that they now live in peace and tranquillity under their severall vines and figtrees ; and therefore the condemnation of those men sleeps not that for all their ministers care for them and their pains taken both to preserve them in a bodily being and for converting their souls , in lieu of thankfulnesse do not onely reproach them with odious and infamous names , but would deprive them also of their livelyhoods and take away their tythes from them . such ingratitude was never heard of in any nation before , but there was eminent danger insued upon it ; for in the second of the chronicles the last chapter , when the lord sent his prophets and servants amongst them early and late calling them to repentance , and the people despised them , it is related that they provoked god so much by it , as there was now no remedy and medicine left to cure the nation : i pray god the same may not happen to this ungratefull nation , who you brother and your complices have inraged against our faithfull and zealous ministers , who notwithstanding whatsoever the independent party can say , may challenge also a share and that a great one in that honour to be counted the repairers of our breaches and the restorers of our paths to dwell in ; and all this before the battell of yorke and nazeby , in both which the independents did not do all the service as is pretended , and who all of them have deserved as well from the parliament and the whole country as before . this , brother burton , being premised , i come now to answer your charge ( which as i formerly said ) i do absolutely deny . and here i affirme that after these two noble earls , and other of our honourable and ever to be highly renowned worthies , ceased from their warlike imployments and commands by sea and land ; the army which god hath since made the preservative of city and country , it is that army under the command of his excellency sir thomas fairfax ( which is imployed in all parts and quarters of this kingdom ) whom with the whole body , i honour , and every particular member thereof , as they have done worthily . and whereas you accuse me to be an incendiary , and say those forecited words are flashes and flames to fly into the face of that army , i am ready upon oath to depose , that it is a false mischievous calumny conceived in the fiery brain of some independent , and brought forth into the world by your strong passion . further i averre there is none so blind but they can discerne a mystery of iniquity in your expressions : for it is generally known that there are many more presbyterians then independents in that army , yea ten to one , which god hath now made victorious every where , and of them as valiant men as ever drew sword , or wore iron , being experienced souldiers , gallant stormers , and as a man may say , even the cream of the kindome , and the whole ●eareth its denomination from the greater part , or the better , which the independents are not . now looking on the army as it is united to one head under the command of one chiefe generall , and whether dispersed east , west , north , south , yet hath acted together to be the preservative of city and country , is that the victorious despised army you speak of ? no , no , you will not hear of that , but you divide that army which god hath made so instrumentall for the kingdomes safety , and you overlook the greatest part thereof as if they were uselesse men and had done nothing for the preservation of city and country ; this may prove the work of an incendiary indeed , what ? will you attribute all the honour of those many glorious victories which god hath crowned the whole army with , but onely to a part of that army ? this is a derogating and dividing language , yet as in your writings , so in the publike assemblies , and where ever any independents preach or pray , you , and they , agree in this language , saying , it is the godly party , the praying people , that despised army , that some speak evill of , that god hath done such great things by . now none are called nor accounted the godly party with you and those of your judgement , but independents and sectaries ; so that it is plain you give all that honour which is due to the whole army , onely to the least part thereof ; by which course you endeavour to divide in the esteem and opinion of men that army , which god and the state have joyned and made one . but for my part , god is my witnesse so far have i been from casting fiery flashes and flames to flie in the face of that army or any part of it , that i have , i do , and ever shall acknowledge , all the worthies of that army have done gallantly , and that for their wisdome , faithfulnesse , valour , and victories they are ever to be renowned , the whole body have purchased perpetuall honour , and the kingdome is bound to ascribe to god all praise and glory : but herein you are failing , when you divide that army , as by your expressions you plainly do , and upon all occasions sacrifice to your own net , by which practice you seek what lies in you to discourage the hearts and weaken the hands of the body of that army , and to cast secret fire-brands , which may break forth into flames of discontent , and so cause hot and burning emulations amongst our valiant and couragious heroes , when they hear and see themselves slighted , and quite stripped of the honour and due praises that god hath made them equall shares of . we read sam. . ▪ . when the women came forth to meet king saul , with joy and singing , answering one another ( and as they chanted out their notes , running division in their songs ) said , saul hath slain his thousands , and david his ten thousands , that their ascribing more to david then to saul made him very wrath , and the saying displeased him , ( yea it wrought sad effects ) yet they did not ascribe all the honour of the victory to david ; for they allowed saul his thousands : but you deal not so impartially and ingenuously with that army , which god hath now made the preservative of city and country , &c. certain it is such writings , prayers and dividing practices are of a dangerous consequence , if not of an incendiary nature . you proceed to double your charge , and in the . page of your book thus expresse your selfe , further ( say you ) to discover your spirit against those worthies in the army , you go about to eclipse the glory of that famous victory at marston-moore ; for speaking contemptuously of it , you say , some of the independents stood to it in the battell of york , when others of them ran away ; for they ran as well as others : and if they be not lyars all the other independents had ran away too , and left the field , if they had known what had happened in the other parts of the army : then you make what construction your own fantasie frameth and dictates unto you upon those words in my postscript page . after which you go on in your discourse , saying , i can produce those that were actors in that battell and are no independents , that affirme , there was no running away at all , of those whose valour you so vilifie : yea , though they did perceive how the matter went with some , as when a whole body flies , a thing with no great difficulty to be discerned . so you . brother , i entreat you take a view of what you have said , and then consider the incongruity of your relation ; for can it be properly said that it is a discovering of my spirit against those worthies in the army , and a seeking to eclipse the glory of that famous victory at marston-moor and a speaking contemptuously of it , because i say some of the independents stood to it in the battell at york , when others ran away ? let all rationall men judge , for surely there cannot be a greater contradiction , nor more confusion of language . what ? is it a discovering of my spirit against those worthies in the army , to say they stood to it in the battell at yorke ? doth it not rather crown their heads with lawrell , and speak honour to their persons who ever they were that did stand to it in the battell of either party , whether presbyterians or independents ? for as some of both parties did run away , yet divine providence so ordered it ( that god alone might have the glory ) that some of both parties valiantly stood to it ; and thus much is in part acknowledged by your selfe , when you say , you can produce those that were actors in that ▪ battell , and are no independents , &c. so that by your own confession they were not all independents , ( no nor the greatest part according to the relation of many , who were also actors in that battell ) by whom god gave us that famous victory . then this is out of question . i but ( say you ) those actors affirme that there was no running away at all , of those whose valour you so much vilifie , &c. brother , judge not rashly , but assure your selfe , i have more man-hood in me then to vilifie true valour ; for i professe i do , and ever shall honour a valiant man , whosoever he be . but is speaking the truth , and ascribing to all our worthies their due honour without respect of persons , become a vilifying of valour with you ? this is independent rhetorick , and so deep , that every one as yet doth not understand it , neither will i here undertake to unfold the meaning and mystery of it ; onely give me leave without offence to tell you , that if any do affirm there were no independents that ran away , when others stood to it in the batell at york , their affirmation is most false , though happily unknown to them so to be : now their ignorance herein may convince you of your errour , and bring you to the knowledge of this truth , viz. that one wing of an army , may be discomfited and flying , yet in the heat of the battle the other wing being deeply ingaged at that present time , may not know how it fareth with them nor see their flight , and if a whole body be worsted as the wind may set and drive the smoak , the ingaged party cannot possibly presently discern it . thus it was at that famous battle at marston-moore , as i have been informed by such as were actors in that battle both presbyterians and independents . and that some independents did then run away as well as others , and of them not a few , nor all of the meanest rank and quality , is a reall truth : but if you will not give credit to what i say , that you may not hereafter with such great confidence put in print false informations as you too too often do , i refer you to leiutenant coll : iohn lilburne , who was there at the beginning of that battel ; and for your better satisfaction enquire of him , whether some independents did not run away , and also whether i have spoken any thing concerning that battell , but what he himselfe knows , and hath reported for a truth , as can be proved . i could tell you the names of some independents that did run away & those not a few and none of the least esteem amongst you ; but i forbear , unlesse to cleer the truth i am inforced thereunto ; for i know , that upon a discomfiture in the day of battell , gallant men , valiant , and experienced souldiers , have sometimes been glad to run : and therefore what i there writ in my post-script , was not to vilifie any , but to give to every man his due honour which you and others of your judgement did then , and still do most injuriously rob and wholly strip them of , who dissent from your opinions ; and if ever you , or any of your party , shall so far prevail with the honourable court of parliament , to question me for those words , i doubt not , but as formerly i have found justice , so then i shall finde the like , and be cleered both by lords and commons , from the reproach of being an incendiary . truly brother burton , when i read your lines , and see how much you ascribe unto men , and how little you speak of god upon all occasions , i cannot but wonder : for the truth is , in all your language you never speak of your party , who you call the confiding men , the wel-affected in the army , the godly party , but you count them and them only the saviours of the kingdome , the restorers of our paths to walk in , and this is your own dialect , god is not so much as named many times to my knowledge in your ordinary discourses : although god hath given a caveat against such expressions and speakings , deut. . where the lord charged all his people by a threefold prohibition that they should not ascribe the glory or honour of their victories to their own righteousnesse , or to their own arme ( which is the independents dayly practice to say their party have done all ) to teach all men that there is nothing that more displeaseth god then to give his glory to men that can deserve nothing at his hands who is ever to have the sole glory and honour of casting the horse and rider into the sea ; yea in expresse words it is often declared in holy scripture , that god can save by few as well as by many , and that a king is not saved by the multitude of an host , and that the horse is prepared for the battell , but god gives the victory ; and all this to teach us ever to give the glory of all victories to god onely and to ascribe the honour to him . now then when we have so many witnesses that god is the saviour of his people and the restorer of our paths to dwell in , and a speciall command to give him the praise of it ; how is it brother , that there is nothing in your mouth more frequent , yea in your pamphlets and prayers , then that those men you call the godly party in the army have done the whole work in this war , yea and are the only saviours of the people and the healers up of our breaches and the restorers of our paths to dwell in ? robbing both god of his glory and all the other gallant men that indeed under god did the work of their due honour and praises , who had in all respects a far greater share in all the victories obtained against the enemy , as being farre better souldiers and better christians and valianter men , and the more in number by far ten to one then the independent party . and that both at marston-moore and naseby , as in its due place will appear to all future ages . but because brother you have particularized the battell at marston-moore , ascribing the glory of that victory wholy to your party , and extreamly wrongfully accuse me about that businesse , i shall here therefore set down what i find writ by a stedier hand then yours concerning that battell , and by such an one as i know would not divulge an untruth to the world : neither would i have made use of his testimony , not withstanding i know the truth of it , but that i am able my selfe to prove what he hath writ by a cloud of witnesses that were there and received many wounds in that battell , and against whom there can be brought no just exception : the words of the author are these . in this battell , saith he , ( speaking of marston-moore ) divers gallant men of both nations had an honourable share of the victory : but none i hear of , without disparagement to any , did appear so much in action that day with gallantry , as david lesley . here those of the party we spake of a little before : ( viz. the sectaries and independents ) to indear themselves to the people , attribute unto themselves the honor of the day , and stick not to call one of theirs the saviour of the three kingdoms , when god knows he that they then did extoll so much , did not appear at all in the heat of the businesse ; having received at the first a little scar , he kept off till the worst was past . this had not been spake of at all ( saith the author ) if some idle men to gull the world had not given the honor of the day to those who had but little or no share in it . and all this that this author relateth can be proved by an iliad of witnesses to be true ▪ and as this testimony is true , so many more witnesses , and those men of reputation , can be brought to prove that the victory hath been wholly ascribed unto the independent party in other battells and skirmishes when they have been many miles of from the very place ; and if there be but any commander of their party in any imployment though he strike but one stroke , then he carries away all the honour from the rest , and they have their pentionary pen-men both in the army and at london to do this feat for them , to give them the praise and honour of it , to indeare themselves into the people , and all to delude them ; and so it was at that battell ; the presbyterians underwent the heat of the day , and the independents challenge the honour . thus much brother you have forced me to speak , and now i go on . brother , for the other particulars which to please your selfe , and set forth your passion , you charge me withall , i will answer them as they lie . and here i protest before the lord , i have never dealt dishonestly , nor serpent-like with you nor any creature living , or that ever did live upon the earth : also that my heart is sound unto my god , firme , and filled full with christian love to all that fear his name , and walk before him in truth and sincerity . and for my brain , it is not so shallow , but that through the wisdome which is given me of god , who giveth to all men liberally and upbraideth not , jam. . . i can discern into the depth of error , and am able by gods assistance to make it appear to all whose eyes are open to see the clear sun-shine of the truth , that the way of your independency is not grounded on the word of god , but its rice , continuance , and increase hath for the foundation thereof , onely the fantasie , ambition , private interest , self-seeking , and cunning practices ( with a seeming hollownesse ) of some subtill and unstable spirits . and likewise , for the whole universe , i assure you it never did nor never can bring in a just verdict , and say , i am a man not onely whose heart is divided but whose head is , &c. for the whole universe hath been and is so far from bringing in any such verdict , that grave , learned , godly , zealous , and holy men ( in the reformed churches ) have given in another verdict of me , whose testimonies i can shew for my godly life , learning , and blamelesse conversation , whilest i lived amongst them beyond the seas ; and i have the like from the most eminent , godly , learned men where ever i have inhabited in this kingdome ; yea , many letters of late time i have received from godly learned men both at home and abroad that have read my books , whose faces i never saw , and by them it plainly appeareth that the chiefe , pious , orthodox , learned men of the whole universe , esteem of me as a man of piety and learning , and not ( according to the character you have given of me ) as a man not onely whose heart is divided , but whose head is , &c. therefore i having such a plaister made by such conscionable , skilfull , and learned phisitians and men of reputation , it is approved of by all that are rationall and godly , to be efficacious not onely to salve this sore , but to keep from festering , and perfectly heal up the severall wounds i have recived from you and your fraternity , although you have all cut deep , and many wayes , wounding me in my religion , in my reputation , in my good name , ( all which are more precious unto me , then my life ) and then with one blow indeavouring to divide my heart and head , to make the wounds irrecoverably mortall . but if such actions proceed from independent principles , and the new light they pretend to walk by , doth guide you or any of them into these wayes , seeing such instruments of cruelty are in their habitations ( to murther innocent men in their good names , which is greater cruelty and more wrong to an honest godly man , then to take away his naturall life ) with good old jacob gen. . . i say , o my soul come not thou into their secret : unto their assembly mine honour be not thou united , &c. now to conclude my answer to your charge , where you speak of me as if i were mad . thus the prelaticall faction in their time spake of me and of all who in sincerity and uprightnesse of heart opposed their erroneous opinions , unwarrantable wayes and sinfull practises : and it is no new thing for such who wander from the truth to walk in the by-paths of error , and to think and speak of any that hold out and maintain the truth , that they are mad and besides themselves ; thus festus thought and spake of paul act. . . and thus it hath pleased you ( cunningly , but more scornfully ) to speak of me ; yet as the apostle replyed to him , so i do to you , i am not mad ( brother and fellow sufferer ) but speak forth the words of truth and sobernesse . and here in the words of truth and sobernesse i averre , whereas you say , pag. . there wants but a judge judicially to pronounce sentence on the former repeated words in my postscript , that it is obvious to all men you assumed the place of a judge , ( though not a judiciall one ) and have proceeded so far , not onely to pronounce an unjust sentence against me , but by your usurped authority to judge my heart , which power is peculiar to god alone who searcheth the hearts and tryeth the reines psal . . . jer. . . and will give to every man according to his wayes , and according to the fruit of his doing , jer. , . revel . . . yea , further i say , there is none so weak-sighted , but they may plainly see , how you , and other independents , do make it your master-piece to use dividing and traducing language , slighting all men that differ from your opinions , as if they had neither piety , wit , nor learning in them . and were not you grown very skilfull in these faculties , you would never have falsly accused , sat judge , condemned the whole man , and then have turned executioner , to divide my heart and head as you have done . for all which the lord humble you low before him , giving you repentance not to be repented off ; and never lay these your causlesse , passionate , unadvised , and unbrotherly dealings with me , unto your charge . but before i passe on , good brother give me leave here a little to parly with you . you say pag. . there wants but a judge judicially to pronounce sentence on the former words in my postscript , &c. but that needs not , you have already done it for your purpose , though not judicially ; but it seems you would have me judged twice for one and the s●me but conceived offence , which is very tyranny ; yea i must tell you that you have proceeded in your censure already against me , contrary unto all the laws of god , nature and nations , and all humanity ; yea by a more tyrannicall law then that of the high commission court or star-chamber , all which by gods assistance i shall evidently make appear . for the manner of proceeding in all courts of justice appointed by god ( to say nothing how they never condemn a man twice for one and the same but conceived crime ) was , that none should be condemned but by the mouth of two or three witnesses . and by the law of nations their courts of justice were ever open to implead any prevaricators against their laws , observing ever an ordinary way and manner of proceeding in them , which were appointed by the statutes and ordinances of their several countries . now the conditions and requisites for a judiciall proceeding , were . first , that the parties questioned should first be cited and summoned into the court , and this was to be done either by articles or bill , or allegation , libell or petition , information or accusation exhibited into the court against the pretended delinquent , before any sentence could passe against him . secondly the party accused was to be heard speak and plead for himself before sentence might pass against him , except he wilfully neglected the summons and so declined his appearance : for so it was ordered by the law of god and practised by all his people in the worst times , as we may see in nicodemus , who to convince the jews of injustice in their proceedings against the lord of life , said unto christs enemies , doth our law condemn any man before we have heard him ? yea , this was gods own method before the destroying of sodom and gomorrah , who came down to see and know whether al things were according to the cry that was come up into the court of heaven : and it was the practice of all judges and in all courts of judicature to proceed secundum allegata & probata , the parties ever being brought before them face to face , or otherwise they did not judicially pronounce sentence against them . thirdly , all things were to be proved by sufficient witnesses and by men without exception , such as were people of worth and credit , of no infamous and beastly life , and by such as bare no grudg or hatred against the party questioned , and against whom the party accused could pretend no just exception : for all men know that malice can neither think , speak , or write wel of any they malign ( witnesse your book against me ) so that if the party complained against could make it appear that the witnesses were his mortall enemies , and that they were men or people of a vitious life and conversation or guilty of any heinous crimes and offences , and with ▪ all that they were enemies and implacable adversaries unto him , there was then a caution in law that such men might be excepted against , and their testimony was not to be admitted without there were other more apparent evidence of the truth . and although the high commission and star-chamber were the most corrupt courts in the kingdome , yet even in those courts there was an appearance of justice in this kind , so that if any man had any just exception against any mans testimony , if it did not totally overthrow their witnesse , which it many times did , yet it so enervated their evidence that it was never so valid and prejudicall to him as otherwise it would have been ; as you your selfe can witnesse it was in my cause in the high commission court , where i making it appear by sufficient witnesse that thomas newcomin and john danet , and richard daniel had formerly been expunged in the chancery for knaves , and had for that out of malice put me up into it , were all my adversaries and perjured varlots , their testimony by the whole court was rejected , and they were by them all accounted a company of knaves all over soul and body , for so some of the court said of them , and i was onely condemned for my book : and this part of justice in many causes remained even in those courts in the worst of times ; & in all courts of the world there was ever leave and liberty given unto the accused to make his just defence and bring in the evidences of his own innocency and non-guiltinesse , & his just exceptions against both his accusers prosecutors and witnesses , and this by the very law of nature , for so said festus , that it was not the manner of the romans to condemn any before they had been brought face to face with their adversaryes , and that they had bin fully heard what they could speak for themselves : for otherwise if they had condemned any without either of the former conditions , they had not proceeded according to law nor condemned them judicially . fourthly , those that are judged judicially , and according to the lawes of god and nations , they must ever be within the jurisdiction of that court , and of those that judge them , and under their lawes . neither doe any wise judges take any cognizance of things without their jurisdiction : and if any should bee so unjust or unadvised to attempt any such thing , the party accused hath the benefit of his appeal , as wee see in the cause of paul , when hee appealed from the tribunall of the jewes to caesars barre . and all men know , that the courts of one countrey doe not judge and condemne the subjects that dwell in an other , and that are under an other government ; yea , the courts secular , and the courts ecclesiasticall , even in the same kingdomes and common-wealths doe not intermeddle with one an others imployments , except it be by speciall appeale which is granted unto them by some caution upon just occasions , but they leave each court to the managing of those causes that are of speciall cognizance there and within their jurisdiction ; for otherwise it would breed confusion speedily in a country , and therefore those distinct courts and jurisdictions take the cognizance of those things onely that are peculiar and proper to themselves , and within their spheare , and never intermeddle and exercise any power over others that are out of their jurisdictions , be they never so facinorous , or accused of never so high a crime ; yea , if any information or accusation be put up against any man into any court , be it true or false , if the judges conceive that the parties impleaded against belong unto an others jurisdiction they will send them thither to be judged , and decline sentencing of them ; and this method of judgement the very law of nature teacheth all men ; yea pontius pilat though a most wicked and unjust judge , yet understanding that christ was of galilee , of which herod was the tetrarcke or governour , and conceiving him to be under herods jurisdiction he sends him forthwith unto herod , intimating that the examination and tryall of his cause peculiarly belonged unto him , if christ were judicially to be proceeded against . yea , paul himselfe saith , what have i to doe to judge those that are without ? those that were without in pauls opinion , and under an other jurisdiction , hee professed that hee had nothing to doe with them . the fifth thing required for the judiciall proceeding and handling of any cause , is this , that they that are to be iudges may not be both parties , witnesses , prosecutors , iury , and iudges in the same cause ; for it they be , they cannot be said judicially to give sentence . all that i now write unto you brother , i am confident your conscience tels you is just and true . now in all nations and well governed kingdomes and countries , if there have beene any faylings in either of these conditions and requisites , the subjects have the benefit of the law against both their prosecutors and iudges , and may appeale unto the king , or supreame court of judicature in the kingdom , & crave justice there against such iudges , and such proceedings , and if they cannot obtaine justice there , god will call them to an account one day for it : for , in the judgement of all men such proceedings have ever beene counted illegall and unjust , and all those iudges that have at any time given sentence , without observing those rules and conditions , did never censure any man judicially , neither can their judgement be said to be judiciall in any just mans understanding . now brother , if your proceeding against mee be examined by these rules , and by such men as are judicious and truly godly without faction , you will not be thought judicially to have censured & condemned me : for it is most certain you have not in all the carriage of this busines beene a judiciall iudge ; for in this your sentence you have gone against all the lawes of god and nature ; yea & against the practice of the most corrupt courts in the world , in that you have accused me , arraigned me and condemned mee , without either articles , bill , libell , ( saving your owne booke ) allegation or information , and without any lawfull citation into your court , or any court , you have also condemned mee before i knew who were my accusers , and that without hearing mee ever speake for my selfe ; yea , you have condemned and adjudged me an innocent man withou any lawfull witnesse ; for as i am not conscious to my selfe of ever having done any thing that deserves convention before any court of iud icature in this world , much lesse to have sentence given against mee , so i am most assured that if ever these your dealings against mee shall be brought to a tryall , and a judiciall hearing indeed , as they may be , if the time once grows more quiet ; i shall make it clearly and evidently appeare , that the ground of this your beastly accusation brought against me , viz. that i am a scandalous walker to the shame of the very name of christian religion , did first arise from one of the most infamous & notorious creatures , though an independent , that now lives upon earth for all manner of villanies , a shame & dishonor to her name & kindred , known to be one of the most prodigious impudent whores that is this day in the world , except the whore of babylon ; and yet originally and primarily from that creature , or from such as are as bad as her selfe , have you grounded your most unbrotherly and extra judicall judgement against mee , and so you have made your selfe party , witnesse , iury and iudge in this your owne cause , and which is more have condemned one that is in your opinion without , and out of your jurisdiction ; whereas paul had taught all christs disciples by a statute law from heaven , that they should not judge those that are without : now you account mee and all the presbyterians to bee enemies of iesus christ , and such saints as iob would not set with the dogs of his flocke , and proclayme us all the sonnes of belial , as your learned works can sufficiently witnesse ; and therefore you account us all without , and yet you condemne me , and that in the face of the whole world , as guilty of all those foule crimes you charge me with , whereas you had nothing to doe with mee , i being out of your jurisdiction : i pray tell me courteous brother , whether this your proceeding be to set up christ as king upon his throne , and be judicially to condemne any brother ? when it is apparently manifest by these your actions you transgresse all the lawes of christ our king , and trample them under your feet ? for christ hath taught all his people and subjects , saying , matth. . if thy brother offend thee , tell him of it betweene him and thee , &c. and againe , hee hath said , judge not lest yee be judged , and againe , there shall be judgement without mercy to him that shewes no mercy ; againe god hath said , hee that condemnes the righteous , and hee that justifies the wicked , they are both an abomination to the lord ; whether therefore by all these your proceedings against mee you have not violated all these most holy lawes and statutes , i shall leave to the judgement of others . brother you may remember in the . page of your booke , speaking there what you will doe when you come to my postscript ( which you have finely performed ) you aske mee whether or no , when you make mention of it my mind doth not misgive me ? your words are these , which when i mention here ( say you ) doth not your mind misgive you ? for answer i tell you no : for i am able to prove every word of that booke by sufficient witnesse , and out of the very independents writings ; yea , their daily practises have made good every period of it , and so farre i am that my mind should misgive mee at the mention of it for doing my duty , that i will with all speed print it againe with some little inlargement concerning your new-lights , and other of your grolleries . but this by the way . but because brother , you take that liberty to propound now and then questions to me , i will here also use the same freedome with you : therefore tell me i pray the next time i heare from you , whether or no your mind doth not misgive you when i mention your bookes , and when you thinke what you have done against mee in thus condemning mee , and adjudgeing an innocent man , and your quondam fellow-sufferer ? brother had you to deale with some man , hee would recriminate , which would not be for your honour ; but for the present i content my selfe to have declared my innocency ; only by the way consider what you did to my reverend brother , master george walker , a man to whom you were so much ingaged to ; and when i mention him , doth not your heart misgive you ? but enough of this . now before i conclude this my parley with you ; i will say thus much concerning your new courts , in your new gathered churches , if this be your way of proceedings there , to be witnesse , party , iury , and iudge in your owne cause , and when you have given sentence against the innocent if ther be no appeale : then your courts are worse , and more tyrannicall then that of the high commission , or star-chamber ; and for ought i know all such arbitrary courts as your are , and all such arbitrary and unjust iudges as you are , may as well be questioned , censured and put downe , for all these your illegall , unjust , and extrajudicall proceedings , as either they or any other tyrannicall courts were ; and truly it concernes the whole kingdome now seriously to looke about them , and to have a speciall eye to your jndependent proceedings and iudgements : for if they bee not timely looked unto , all the repairing of our breaches , and all the restoring of our pathes to dwell in which you make mention of , will be no such thing to the poore presbyterians , who cannot already passe quietly in the streets for you : nor any man avoyd your uniust censures , nor the filth both of your tongues and pens , which you cast in our faces every step wee goe . the lord rebuke you for these your revilings . truly brother , i see a divine hand of justice against you in many passages , though you looke loftily , and speake great swelling words , in all which you breath out hell , and your own shame , the lord i hope in time will discover unto you all your vanity , and sinfulnesse . i will say thus much of you , that whiles you used the sharpenesse of your parts against the common enemy , you were very serviceable to the church of god ; but now turning the edge of them against your christian brethren ▪ you have through their sides both wounded your selfe , and all those of your party , as i am most assured they will all assert . yea , i can ascertaine you of this , that it is exceedingly admired by many , that you having beene some yeares in captivity under the prelates tyrannie , should continue such a trewant in the schoole of affliction , as not yet to have learned the lesson of patience , so that you cannot digest a merry word , or but a conceived iest . but this they are most of all stranged at , that out of the height and greatnesse of your spirit you will strike your enemy , though it be through the sides of religion , and the christian cause ; and truly this your dealing with all your christian brethren , especially with my selfe , cals for deepe and serious repentance at your hands . for my part , i freely forgive you , and do professe it is a griefe unto my soul that you have drawn me out with such violence in forcing me to encounter with you by name ; it 's true , the erroneous wayes , opinions and false lights ( under the name of new ) lately held forth , i did and cannot but write against , they being contrary to sacred writ ; yet you my brother , and quondam fellow sufferer , i reverenced and did ever love , honour and esteem , and had it not been to wipe off those black reproaches wherewith you have laboured to besmear me all over , making me appear to the world as a man spotted and defiled with scandalous walking , an hypocrite , a persecutor , a mad man , &c. i professe out of tender respect to your person , and sufferings , as i have hitherto spared your name , so i would now have over lookt your false aspersions ; but seriously considering the great and deep charge you have brought against me ( wounding truth thorow my sides ) upon the due deliberation thereof , i plainly perceived without dishonouring god , and being cruell to my self , i could not be silent , for that my taciturnity might cause truth & the ways of god to be evil spoken of , and give an occasion to censorious spirits to vote me guilty of those malversations wherewith you so slily & unjustly have accused me ; all which my soul hates and ever did utterly abhor ; therefore although i was forwarder to pity your passion , and more desirous to pass by your miscarriages , then to take notice of them , or divulg the weaknesses and too too grosse failings of you my brother ; yet your charge being of a high nature and published in print , it necessitated me to reply lest i should seem to approve of the murthering of my good name ; so that meerly to preserve the life thereof , you have extracted from me these lines , that men may know it lies upon you to prove it , ( for i stand upon my justification and protest against every one of your foul calumnies , as notorious untruths : ) and likewise that all who fear the lord may be fully assured , however you have rendred me to the world as one who hath a name to live but am dead , ( so that i may stink in the opinion of such as are holy ) yet i do live to my god , who i doubt not will discover the bottome and mystery of this iniquity . for herein you have dealt with me as the papists did with reverend and learned mr john calvin , raising and publishing untruths , accusing him for a scandalous walker , and as guilty of abominable sins , making his very name odious ; and by their false reports they blinded the eyes of the people , causing them stil to imbrace & continue in error , and so hardned their hearts against him , that they would not hearken unto nor beleeve those precious gospel-truths which he maintained ; but as their wicked practices were discerned by all ( that with humble hearts received the truth in the love thereof that they might be saved ) so i am confident the lord jehovah will bring forth my righteousness as the light , and my judgement as the noone day , psal . . . and will cause mine adversaries to be clothed with shame and to cover themselves with their own confusion as with a mantle , psal . . . that all the world may see and know your charg hath no truth in it , but is an independent plot , invented and spread abroad to defame me and cause the people to suspect , slight and disregard those sound scripture truths i hold forth and constantly maintain . thus far i have answered your false accusations : and in the presence of god i solemnly protest this is a true answer . brother , i would here gladly dismisse the reader , for willingly i over look many of your invectives without mentioning of them ; but i find two or three passages more to which you engage me to speak , for the clearing the truth of what i have written ( in my postscript page . ) concerning independents ; as also to answer a complaint you have made against me : and lastly to resolve two quaeries which you have propounded unto me , and in these i shall endeavour fully to satisfie you and all men . but first , as a phisitian and a faithfull friend , avoyding all flattery ; i cannot but truly relate unto you the dangerous condition i find you in ; for i assure you , i feel your pulse beates very high , and i see you have a vein puft up with windy matter , and i perceive you are swoln with pernicious and corrupt humors , and that choler exceedingly abounds in you , insomuch as you breath forth ●●rong revilings and defamings against those that never wronged you , and make loud exclamations as if i were a man of no religion , piety , wit , or learning , because i have ( as for truths sake i was induty bound ) truly stated the question of difference between the presbyterians and independents , and made it appear that independency is not gods ordinance , nor grounded on the holy scriptures : and that the practice of independents and the way they plead for , will prove destructive to church and state. now as i am grieved to see it , so i wonder at the suddain distemper and great heat you are fallen into , which makes you talk so much , and that against me by name , more then against others ; wherereas before i writ , and since , many have ( and one more especially ) in part discovered the sinfull practices of independents , the evill and unwarrantablenesse of their new way ; and how ever you are generally blamed for rushing out upon the theatre to oppose him by name , it being a work in the judgement of all wise men fitter for any other man to have undertaken then your selfe , because of some more then ordinary tye of friendship between you and him ; yet you have bridled up your fury against his person , although you say in your appendix he ranks your words under the head of his first section , containing divers , seditious , scandalous , libellous passages against the authority and jurisdiction of parliaments , synods and temporall magistrates in generall , &c. now here is exceeding great wrong done unto you , if your words are not of such a nature ; and might you be the sole judge , i am perswaded you would pronounce them not guilty ; notwithstanding , you do not revile , vilifie , and falsly accuse the author thereof ; but on me you have let loose your fury and have fallen upon me so passionately who was once a fellow sufferer with you , that it hath sadded the spirits , grieved the hearts , and given great offence unto all that are truly godly , who walk in that old way and the known paths of holinesse , which gods word doth plainly direct and lead them into , and contrarywise you have opened the mouthes of the wicked and given cause of rejoycing to such as are without , by your bitter expressions and false accusations brought against me one of your quondam fellow sufferers . but pag. . you please to say , that i have much exaggerated vilifications upon the independents : and notorious is that i say in my postscript pag , . as by experience i know not any indep●●dent in england , , two onely excepted , , that do not as maliciously and implacably hate the the presbyterians as the mortallest enemies they have in the world , &c. to this brother i answer , i vilifie none , i have spoken the truth ; but because i see you take such great exceptions at these words , i shall prove the truth of them from your own tenents , or make it appear you are not the only saints ; for i have said nothing there , but what the professed judgment of those independents i know ( i still keep within the bounds of my own knowledg ) and their practise inciteth me to beleeve : and if there be any independents that differ from their judgement and practice , i know them not , ( two only excepted , as i said before ) : but for those independents who being in the company of such as are truly godly , yet because they are presbyterians , refused in private to pray or joyn in prayer with them ; and for such who hold and do pronounce all that walk not in their way to be enemies of jesus christ , &c. these independents by their opinions and practices do sufficiently prove the truth of what i said in the forecited words ; and therefore you , with all that hold such an opinion , must disclaime that independent principle , if you denie the veritie of them ; otherwise you will declare to the whole world that you are not so zealous for gods glorie nor love not the lord so sincerely , as his faithfull servants have formerly done ; and withall you will manifest to all men that you are more studious to preserve your own honours and reputation then the glory of god. for whereas you ( with most of the independents that i know ) doe hold and maintaine ( in your bookes intituled vindication , and vindiciae veritatis ) that the presbyterians are enemies to christs kingly office , that instead of finding christ set upon his throne in their congregations , you find there no more but an image , such as michael had made up instead of king david , sam , . or as those that in mockery , made of christ a pageant-king , striping him , and putting on him a scarlet robe , and on his head a crowne of thornes , and in his hand a reed , saluting him with , haile king of the jewes , with which title over his head they crucified him . that the presbyterians neither professe , nor confesse christ , but say with the wicked iewes , we will not have this man to raigne over us , luke . . that they are at the best but converts in part , &c. which is to say , they are in king agripas condition , but almost christians , act. . . or like simon magus still in the gall of bitternesse , and bond of iniquity . and if this great charge against the presbyterians be true , which you so confidently affirme in your books , truly all the presbyterians are in a more cursed condition then the wicked iewes were ; for why ? they know , and say they doe beleeve , that iesus christ is god and man , the only begotten of the father , full of grace and truth , iohn . . who was made of the seed of david according to the flesh , and declared to bee the sonne of god , with power , according to the spirit of holinesse by the resurrection from the dead , rom. . . . the redeemer of his elect , and chosen ones , ephes . . , , , , . the saviour of all that beleeve in him , ioh. . , . the blessed , and onely potentate , the king of kings , and lord of lords , tim. . . now the presbyterians knowing and professing that they doe beleeve these gospel truths ( which the iewes did not know , nor would not beleeve ) if they notwithstanding are enemies to iesus christ , and refuse to set christ upon his throne , but in mockery set up christ as a pageant king in their congregations , and doe as those who saluting him with haile king , &c. yet reiect him , saying , wee will not have this man to raigne over us . then the presbyterians sinne in the height of aggravation , sinning against their owne knowledge , and professed beliefe ; and all such , cannot but hate iesus christ , and are haters of god ; for the lord iesus christ hath said , hee that hateth mee , hateth the father also , ( ioh. . . ) so that consequently , you make them the children of the devill . for if god were their father , they would be so farre from being enemies , that they would love the lord iesus christ , ( the sonne of god ; ) this the lord and prince of life hath declared , and he makes it his argument to convince the unbelieving jewes , that god was not their father , saying , if god were your father , yee would loue mee , for i proceeded forth , and came from god ; neither came i of my selfe , but hee sent me . if the presbyterians therefore are enemies to christs kingly office , and make a m●●ke . king of him who proceeded forth and came from god , and was sent by him , as you have once and again published in print , then it must needs be granted they are not the children of god , but the cursed children of the devil ( anathema maranatha ) because they love not the lord iesus christ . and from what hath bin said , this is further necessarily implyed , that either you , with all that are of your judgement herein , have falsely accused the presbyterians ( as indeed you have ) to be enemies to christs kingly office ; otherwise , if you , and they are a holy people , and such as doe advance christ upon his throne , then ( i say ) i am perswaded the independents doe hate the presbyterians ; yea , it were an hainous offence in them to love such whom they hold and judge to be enemies to christ , and so haters and enemies to god ; for to love any that hate the lord , is a wrath provoking sinne ; this the prophet sheweth plainely , when reproving king iehosaphat , hee said unto him , shouldst thon helpe the ungodly , and love them that hate the lord ? therefore is wrath upon thee from the lord , chron. , . wee find it in sacred writ , that mordecai a holy man , was so farre from loving any of gods enemies , that notwithstanding all the kings servants that were in the kings gate bowed , and reverenced haman , for the king had so commanded concerning him ; yet mordecai bowed not , nor did him reverence , esth . . , . i suppose none will give way to such an uncharitable thought , as to thinke , that mordecai would run the hazard of his owne ruine , and the destruction of all the people of the iewes , for want of giving an outward complement , for that had beene but pride in him so rebelliously to transgresse the kings commandement : but he knew haman to be an agagite , of the stock and raze of the amalecks , who were enemies to god , of whom the lord had said , that hee would utterly put out the remembrance of amaleck from under heaven : and had sworne that hee would have warre with amaleck from generation to generation ; as hee will with all that are his enemies , exod. . . . and withall hee well remembred how much the lord was displeased with king saul , for sparing and honouring agag the king of the amalekites , in so much that hee rent the kingdome from him for it , and gave it to david , and only for favouring his enemies , and not destroying him according to gods command : therefore mordecai one of gods peculiar people , and his faithfull servant , looking on haman , as hee was an enemy to god , hated him , and would not so much as bow , nor doe outward civill reverence unto him : indeed maliciously , and implacably , to hate any , is a sinne that cryeth loud in the eares of god , and of this crying sinne , too too many independents are deeply guilty , as is very evident , by their raising up false reports , to defame those who indeavour to walke in the wayes of gods commandements without hypocrisie ; but to hate gods enemies is no sinne , for it is the fruit of true grace , and an evidence of sincerity , david a man according to gods own● heart , publisheth this as a manifestation of his integrity , that hee hated gods enemies , appealing unto god , saying , doe not i hate them , o lord , that hate thee ▪ and am i not grieved with those that rise up against thee ? j hate them with perfect hatred : i count them mine enemies , psal . . ▪ . had not david thus hated gods enemies , hee could never have cleared his faithfulnesse to god : and this is undeniable ▪ that those who david hated with perfect hatred , were not , nor could not be greater enemies to god , then you have accused the presbyterians to be , for you proclame them enemies to the sonne of god , the lord jesus christ , whom god hath anoynted to be the king , priest , and prophet of his church , isa . . . psal . . . psal . . . dan. . . revel . . . psal . . . heb. . . deut. . . act. . . now whosoever are enemies to christs kingly office , and will not have him to raigne over them , they are open enemies to god , resisters of his will , and opposers of his infinite wisedome , for he hath given all power unto the sonne , matth. . . and all such his enemies hee will command to be brought and slaine before him , luke . . o brother , either give glory to god , and confesse you have highly offended in maintaining such an uncharitable opinion , whereby you condemne all godly , holy , selfe-denying christians , that walke not in your way ▪ yea all the reformed churches in europe ; or if you , with other independents will still persevere in charging the presbyterians , to be enemies to christs kingly office , and if you absolutely beleeve they are such , then acknowledge , that those independents hate the presbyterians , if not , it may justly be suspected such independents are not sincere to god , nor the onely saints , because they doe not like holy david , manifest their integrity ; for the saints shew their sincerity in loving god , with all their hearts , with all their soules , and with all their might , which love cannot be set forth more clearely then by their labouring so to walk● , that their whole lives and conversations may bee squared according to gods royall will , and the example of his holy saints and servants ; and this is the will of god , that all men should honour the son , even as they honour the father : hee that honoureth not the son , honoureth not the father which hath sent him , ioh. . . but the independents doe not honour the son , as the saints of old have honoured the father , unlesse they account all the enemies of jesus christ their enemies , and hate them with a perfect hatred . therefore , upon due deliberation the whole universe will conclude this truth , and give in their verdict , that either you and other independents are too rash and ridgid in censuring ; for it is notorious what you and they hold , teach , and write , concerning the presbyterians , viz. that they are enemies to the kingly office of iesus christ , and make but a mocke king of him , &c. or if the presbyterians be indeed guiltie of the like enmitie against the lord christ , as the wicked jewes were , who crucified him , as you accuse them , then the independents doe hate the presbyterians more then they doe , or may their mortallest enemies , because they pronounce these to be enemies to the sonne of god , his beloved son , in whom he is well pleased ; otherwise if the independents know the presbyterians to be so desperately wicked , as you have said , and doe not hate them , then this verdict will bee given in , that they are not the only saints , and godly party as they speake of themselves , for the saints hate all the knowne enemies of god , and of his sonne the lord iesus christ . so then , that which i briefly gave but a touch of in my post-script , being thus evidently proved from your owne tenents , both by scripture and reason , none who doe not make it their delight to cavill , and their worke to except against every truth that is spoken , can considering the grounds , question the verity of what i there said . i come now to answer your complaint , and queries , made and laid downe in your booke , pag. . where for the space of foure or five lines , you breake off your discourse with mee , and to insinuate into the reader complaine of me saying , hee commends the kings cavaliers for brave gentlemen ; and hee found more favour from them ( which he doth ever acknowledge for a singular courtesie ) then ever hee found from protestant goalers . thus having complained of my gratitude , which in all other is accounted a commendable vertue ; you begin to parle with me againe , and strictly inquire what was the cause that moved the popish cavaliers to shew mee favour , and then you raise questions , viz. was it that you discovered unto them some of that bitternesse of spirit against the independents , or some courtly compliance with papists , preferring them before independents or protestants , that made those popish cavaliers so much to applaud you ? thus you . brother for your complaint and quaeries i entreat you be not offended that i say , had you not been when you framed them , so far transported with causlesse passion , as it left no place for brotherlo love , truth ▪ well grounded reason or your own experience to dictate unto you , certainly you would never have thus complained nor propounded them ▪ therefore i shall repeat my own words , and whosoever reads them will soon discern how unworthily you deal with me , what a causlesse abusive complaint have you made , and how little ground or colour you have for the propounding such quaeries , i having there given a reason why the popish cavaliers shewed me favour sufficient to satisfie any , that will not maliciously pretend they are unsatisfied ? for in the fourth page of my defence i speaking of the clamorous tongues of independents , and how that after they understood i differed in opinion from them ( before they had seen my books ) they railed against me , raised up false reports and calumniated me , as the greatest incendiary in the kingdome ; in all which they most shamefully ( as dayly still they do ) abused me ; thereunto i replyed in these words , i have been freed from that reproach by both houses of parliament who adjudged all my sufferings unjust , as against the law and liberty of the subject . and if it were a thing that could be any way usefull unto me . i could prove by many of the brave gentlemen in the kings army , who in great assemblies did acknowledge , when i was a prisoner amongst them , that i had great injury done me . yea , the papists themselves have often averred it , that never any subject suffered more unjustly then i did , in that i was cast into prison and fined , for maintaining the prerogative royall of the king against the pope ; and for defending that religion which was established by the laws of the land : and further added , that had any catholique writ as well in defence of their religion , as i did for the maintenance of the protestant profession , he should have been so far from suffering for it , as they would not only greatly have honoured him , but also highly have rewarded him for his endeavour ; and this that i now write i am able to prove by a cloud of witnesses : and my unjust suffering in their opinion , made me find more favour amongst all the governours that were papists ( which i do ever acknowledge for a singular courtesie from them ) then ever i found from protestant goalers . and therefore whereas the independents do accuse me for the greatest incendiary of the kingdome , all men may see they speak as untruly , so most maliciously , &c. now these are my words : and herein is observable : first , that as i say i have been cleared by both houses of parliament , from being an incendiary , so i mention not , commend , or speak of the cavaliers , for their undertakings ; i onely say , many of the brave gentlemen in the kings army have also cleared me from that aspersion being convinced that my sufferings were most unjust . secondly that i say many of the brave gentlemen ; i speak not of all the cavaliers in the kings army ; but you silencing my words and omitting to shew the cause which induced me there to speak of them , make your complaint in generall saying , he commends the kings cavaliers for brave gentlemen . thirdly , in my forecited words i plainly set down the reason which moved the popish cavaiiers to shew me favour , namely , because they were fully perswaded that i ( having writ so much in defence of the protestan● religion , which was here established ) had suffered most unjustly , and contrary to the laws of this kingdome , for my own part , i look to a higher hand in it , but this was the reason that moved them to demean themselvs courteously towards me ) . now , who so deafe as they that will not hear , and who so blind as they that will not see ? for whosoever will hear , see , and read what i have written , and then speak truly , they cannot but say , that were you not resolved for the venting of your selfe to pretend ignorance , the reason there laid down might have informed and satisfied you , and so have stopt the mouth of your causlesse quaeries ; you having as little reason to question and examine me upon such interrogatories , as you have for complaining of me for commending the kings cavaliers , ( and for the false calumnies , which throughout your book you have loaded me withall ) but by these you discover your spirit and what you aime at , to say no more : therefore i will give a more full answer to them , and first to your complaint , i say , that to affirm there are many of the kings cavaliers brave gentlemen is a truth ; and all ingenuous men , that have been amongst them will confesse , they have met with many of whom it may be said it is ten thousand thousand pities , that such brave gentlemen should be so seduced and misled , as to appear in so bad a cause ; and further for my selfe , know , i am not ashamed nor afraid to confesse , that popish cavaliers did use me courteously ; and that i might not be ungratefull to god nor man , i then did , now do , and ever shall acknowledge , that i found more favour from some of them ( which i esteem a singular courtesie ) then ever i found from protestant gaolers . therefore as to the glo●y of ●od i there made mention of it , so i shall here set down the particulars and inlarge my selfe to show forth gods goodnesse unto me therein . for by his gracious assistance i will never cease to declare how that after i had been kept in the dungeon seven days and nights in york castle , and for a year and a halfe underwent great inhumanity , was cruelly used , uncivilly and most unsufferably abused by a professed protestant goaler there , a length , by the command of the earl of newcastle ( on purpose , if possible , to augment my miseries ) i was all on a sodain removed from york goale to hemsley castle , in which he intended evill towards me , but the lord turned it to good and gave me favour in the eyes of a profist papist ( colonell irington by name ) the governour of that castle , who , with all in his family , used me and my servant very courteously , he supplyed me with necessaries ( and that freely ) and demeaned himselfe unto me in every respect as a gentleman while i remained his prisoner , which was but one moneth ; for when my adversaries heard thereof , perceiving their designe was frustrate , they forthwith removed me to knaseb●ough castle , the governour and ( his deputy ) the captain thereof being profest protestants ; where , although in some things , i was not so inhumanelyly abused as in york goal , yet there i was kept close prisoner again , and i assure you , i found no such courteous usage as i received from the other gentleman . now for my part i am so far from being conscious to my selfe that i have done evill in making mention hereof ( as by your complaint you would infer ) that i then did , and still do hold my selfe bound in conscience upon all occasions to speak of the merci●s of my god unto me , and to make manifest the mighty power of the lord jehovah , that so for time to come , if any who fear his name , should be invironed about with enemies , troubled on every side and cast into the depth of miseries ( in mans imagination ) as i have been ; yet by the many experiences which i have had of gods fatherly mercies ( the heavenly , soul-ravishing , and spirit-reviving comforts wherewith the lord hath strengthned and supported me in my greatest calamitie ) they may be incouraged to maintain their integritie , and be confident of his never failing goodnesse , mercies and loving kindnesses unto them . for though in my remove , i could expect nothing but increase of miserie , to the outward man , yet to the glorie of god i speak it , i found at that very instant ( as at other times ) the lord mightily to uphold my spirit , filling me with such inward comforts , full assurance of supporting mercies , and that his grace was sufficient for me , and his strength would be made perfect in weaknesse ; that in the strength of my god i went willingly and chearfully not fearing what man could do unto me . and when i was delivered to colonell irington , to whom the foresaid earl had sent me ; he in my hearing read the warrant which he had received from him , wherein he was straitly commanded to keep me close prisoner , and not to suffer any to see or speak with me ; but god counter-manded this command , and moved the colonels heart to such compassion , that he carried himselfe verie nobly and lovingly towards me , & if any desired it , he permitted them to have accesse unto me , and gave me liberty to take the aire , which was a sweet refreshing unto me , being not thorowly recovered out of a long and dangerous sicknesse , whose favors and courtesies i stand bound in the bonds of thankfulnesse and civilitie ever to predicate , whereby all men may take occasion to blesse and praise gods name with me , and i may manifest my gratitude to him whom the lord made an instrument of good unto me , and also that those who have and do exercise crueltie and insult over prisoners , may be convinced of their sinfull doings , and know , that humanity and courtesie to all , but more especially to any in distresse , is not onely highly pleasing to god , but the honour of a man to the worlds duration . this is a true answer to your complaint , wherein i doubt not but i have given satisfaction to all sober-minded christians ( yea to all that have but common humanitie and understanding ) to whom to their great griefe it doth apparently appear , that since you walked in your new way , you have accustomed your selfe to speak of men that differ from your opinions in a blasting and detracting language , by which you endeavour to make the vertues that such men are clothed withall , seem to the ignorant , to be the garments of vice , and to render them odious , if they will not turn independents and sectaries . i am now come to your quae ies , and here i cannot but confesse , i stand astonished to see the humour you are fallen into , the libertie you take to calumniate , the strange devices you have to delude withal & the aspersing discourse that proceedeth from you o brother , brother , i beseech you recollect your self , look back & seriously consider whither your anger leads you , and how passion hath darkned your judgement and quenched that fire of brotherly love , whose flames would have consumed all your evill thoughts , for love thinks no evil ; surely then you had not the spirit of brotherly love when you propounded those quaeries , for they are wholly made up with carnall reasonings and evill surmises , being altogether as voide of charitie as of christian experience : and truly i could wish i might passe them over in silence , but your publishing and doubling them , as if they were not to be gainsaid , inforc me ( though unwillingly ) to replie thereunto , lest by my silence many be deceived with your false glosses , my sinceritie to the truth suspected ( by such as know me not ) and god be robbed of his due praise and glory ; therefore upon these considerations i have undertaken the work , and to undeceive the world to your first quaerie , which is : whether i discovered unto the cavaliers some of that bitternesse of spirit against the independents . i answer , this is a cunning deceiveable question , whereby you delude poore ignorant , harmelesse people , baring them in hand , as if there were a vast difference and great disagreement between the cavaliers and independents , which is quite contrary ; for there is a direct harmonie betweene the independents and cavaliers of all sorts , whether malignant , or popish cavaliers , and the truth is , to speake against independents to cavaliers , may purchase displeasure to any man sooner then gaine him favour ; for i know , and many can testifie the same , that the cavaliers doe generally applaud the independents ; and indeed they have reason so to doe ; for they drive on the cavaliers great designe , with as much earnestnesse as themselves , yet they have done it with farre more iesuiticall policie , doing it under the pretence of holinesse , and so have beene lesse discerned by many in their destructive practises . but their cunning undermining both church and state , doth now daily more and more , very manifestly appeare , and is discerned , and bewayled of all , who have not the eye of reason blinded with selfe-ends , and by-respects , and for preferments sake will connive at , and side with any party : but who ever prudentially , conscienciously , and judiciously examine , and take a view of their proceedings , they plainely see and confesse , that the independents have exceedingly laboured to set forward , and daily doe indeavour , leaving no wayes unattempted to effect that thing , which was and is the cavaliers grand designe , for it is well knowne , that the cavaliers did make it their great , and one of their chiefest designes to have bishops , and all the prelaticall faction continued , that so popery , though it were not by a law set up , and established in this kingdome , yet it might be countenanced , and privately authorized by them , which is all one with the toleration in effect , that the independents doe so plead , seeke after and contend for , calling it liberty of conscience : thus while they strive to get an unlimited , which is an irreligious and unlawfull liber●y , they set forward the cavaliers designe to the full , and act for them with all their power , and should the independents obtaine their desire herein , the greatest part of the cavaliers worke would be done to their hand ; for then cavaliers , papists , prelates , malignants , turkes , iewes and heathens , would all pretend , that they beleeve , serve , and worship god , according to the light they have received , and as they are perswaded in their consciences is agreeable to gods word , and will ( and conscience is a tender thing , and ought not to be forced ) ; so that by the same rule in equity , a toleration and liberty of conscience cannot be denyed to any of them , if once granted to the independents , and sectaries of our times , who for the greatest part of them are as erroneous , if not worse , in their doctrine as the papists and prelates ; many of them as blasphemous as the turkes and iewes , and live as without god in the world ; and the malignant party knowing this very well , doe therefore all of them , cavaliers , papists , and the profanest malignants in the kingdome , looke upon the independents , and speak of them usefull as their friends , and unanimously agree upon all occasions to withstand the presbyterian government , that way being too strict and holy for any of them , yea the independents and they doe all joyne together as one man , with one voyce pleading and crying out for a toleration , liberty of conscience , or an indulgence without any limitation , that so every man may beleeve and serve god as it seemes good in his owne eyes , under the name of tendernesse of conscience . now the independents practices , and the way they plead for , being thus knowne to be very pleasing , and acceptable to the cavaliers , whether popish or otherwise , then surely had i discovered any bitternesse of spirit against jndependents , it might have exasperated their spirits against mee , it could never have extracted pitie or favour , nor have drawne any applause from them ; therefore it is cleare , that was not the cause : but know the onely cause which moved some of the cavaliers ( after j had for the further tryall of my patience , and the manifestation of my faithfulnesse , for a long time indured strict and close imprisonment in the goale of yorke ) to shew me favour , was the gracious working , and over-ruling power of god , vvho inclined their hearts to deale kindly vvith me his faithfull servant . thus have i given you a true ansvver to your first querie , i come now to the second , which you propound in these words . or was it some courtly compliance with papists , preferring them before independents or protestants , that made those popish cavaliers so much to applaud you ? to which i answer ▪ that part of this last querie , is the same with the former ; for here you speake as if to slight the independents , were a sure way to obtaine favour and applause from popish cavaliers ; truly you flatter your selfe if you thinke your subtill dealing herein is not seene , when as it is so notoriously known , that any man who speaks against independents may be scorned , but never applauded by popish , or any that are cavaliers ; for they applaud the independents , whom they hold to be more subtill , and powerfull to effect the thing they chiefly ayms at , and desire then themselves ; and it is well knowne , and can be proved that they will run and goe to doe any malignant a favour , yea , they will joyne with the wickedest cavaliers against a presbyterian to doe him a mischiefe . but having cleared this truth in my reply to your first querie , i hasten to the other part of this , where you start the question , whether the favour i received were not by my courtly compliance with papists , preferring them before protestants , &c. to which i answer , that my constant perseverance in holding forth the true protestant religion where ever i lived , at home and beyond the seas , is sufficiently knowne to all the godly , faithfull , orthodox christians , that inhabited in any of those parts where i have dwelt , and so farre have i ever beene from any courtly complying with papists , or preferring them before protestants , as some in england at this day can testifie , that when i lived in forraine nations , my zeale was so great for the protestant religion , that with no little hazard i have maintained it ; for all the while i travailed abroad , and continued in popish countries , which was many yeares , it fared with mee as with the apostle paul , while hee waited at athens , act. . , . my spirit was stirred in me when i saw the cities and all the countries wholly given to idolatry ; therefore carrying my life in my hand i daily disputed with papists , and those they accounted the devout persons , priests and iesuits against popery , maintaining the protestant religion ; insomuch , as it was only the goodnesse of my god that kept me safe , giving them no power to hurt mee ; further j answer you , the bookes that i have written against popery , in latine , and in english , are yet extant , and they doe witnesse and will to future generations , that the author of them disputed against , and disclaimed popery , and earnestly contented for the faith which was once delivered unto the saints , iud. vers . . yea , the many disputations i have held with priests , jesuits , and people popishly affected in england , not onely while i injoyed my liberty , but also when by the prelaticall popish party j was for maintaining the true protestant religion , and standing for the peace and welfare of my countrey cast into severall prisons , viz. in the gate-house at westminster , in the castle of launceston in cornewall , in the castle , in the isle of sylly , in the goale of leicester , in the goale in the citie of yorke , in hemsley-castle , in yorke-shire ; lastly in knasebrough-castle in yorke-shire . yet through gods supporting grace , in none of all these prisons , could the cruelty , pride and fury of men , which in yorke and sylly was my daily portion , either make me forget my integrity , or daunt mee in the least ; for their rage and power i feared not , neither did i ever forbeare to justifie godly protestants , nor decline any opportunity to dispute with papists , but improved it to the uttermost to shew the great idolatry , and vanity of their religion , as many who were prisoners with mee , in some of the fore-named places can testifie : and i am confident , that the popish cavaliers , with whom i have beene a prisoner , and others of them , that have discoursed and reasoned with me in matters of religion , will give this testimony , that they ever found me constant to my principles , unmoveable in the protestant religion , and as farre from complying with papists , or preferring them before protestants , what ever i suffered or under-went , as light is from darkenesse in its greatest brightnesse . moreover brother , i would not that you should be ignorant how that i have beene as frequent in disputations , writ as much in confutation , and at all times , and in all companies have appeared as forward and earnest against papists , and have ventured my life to maintaine the protestant religion , as freely as any independent , i know in england , and that in the worst of times ; yea , when those who are now the chiefe independent rabbies , to avoyd suffering for truth , would not stand to appeare in her behalfe , but went out of the kingdome , and like the parents of the man that was borne blind , joh. . . left her to speake for her selfe , then j helped to maintaine truths cause , and was not afraid nor ashamed to suffer in so good a quarrell , but resisted her opposers , papists , prelates , arminians and formalists in their erroneous doctrines , and popish practises even unto blood . i am become a foole in glorying , you have compelled me , cor. . . for so many reproaches which you have cast upon me , and such groundlesse queries could never have proceeded from any that had not beene guided should i say by a traducing spirit , truly that word would come short fully to explaine and set forth the sinfull subtilty of them ; therefore i will not undertake to set down what spirit it was , and what name it will beare ; i shall onely shew what it was not , and leave it to such as are godly , wife , and experienced christians , to spell out the name thereof : now it is very evident that it was not the spirit of brotherly love ; that would have silenced yea annihilated such thoughts in the first conception ; for as brotherly love thinks no evill , much lesse dares it devise , and publish falshood ; yet more evill , and greater falshood ; then you have not only thought ( as it plainely appeares ) but published against me , and that deliberately , none could ever have imagined ; for you render me a scandalous walker ( as vile as vile can be ) and here you question whether i have not complyed with papists , and popish cavaliers , and preferred them before protestants . thus with your windie independent policie you blast my good name , raise doubts , cloud my sincerity , darken and overshadow my faithfull constant perseverance in the truth and wayes of god to make me be thought a man infamous and of no religion : but such dealings are absolutely contrary to brotherly love ; therefore it is very clear to the understanding of all , that you were not guided by that spirit . and as your quaeries were made without brotherly love , so they seem to be altogether voyd of christian experience , being wholly filled with evill surmises , scrued up to their height by the hand of carnall , reason , and uttered by the tongue of sinfull suspicion . for i beseech you consider how it comes to passe , that you who have been a prisoner , one of my quondam fellow sufferers , when you heare , that i being a prisoner ( under the command and power of popish cavaliers ) was courteously used by a profest papist , should have such thoughts arise in your heart , and set them forth in print , to inquire whether the favor i received from them were not obtained by my courtly complying with papists , preferring them before protestants . brother , have you had such experience of gods power and gracious goodnesse in giving you favor two years together in the eyes of some to whom you were committed prisoner , and do you now think it so strange as you cannot search out the reason of it when god hath wrought the same thing for me , ( one moneth ) but suspect that the favor i received was purchased by wronging my conscience ? surely when you writ these quaeries you had forgot the loving kindnesses of our god shewed to you in your imprisonment , and how notwithstanding for the first halfe year , the governour of garnsey kept you close prisoner in very strict durance ( in some things exceeding the rigor of his warrant ) ; yet at last god moving his heart to more humanitie , he afterwards gave you what liberty the castle did afford , suffered you not to want any accommodation that he could possiblie helpe you unto , and used you courteously all the remaining time of your banishment . had you called these things to mind ( me thinks ) the remembrance of gods mercies unto your selfe would have fully satisfied you in this particular , and silenced your carnall reasonings , knowing gods arme is not shortned nor his power lessened , he is the same god yesterday , to day , and for ever ; therefore ( i say ) surely you had forgot his loving kindnesses to you , or else you wilfully stopped the mouth of your experiences and would not permit them to speak for me , whom you so seek to blot with false reports , ignominie , and disgracefull language , that even the goodnesse of god manifestest towards me , you to obscure with a vail of evill surmises ; but that the name of god may be ever magnified , the world undeceived , and you receive a satisfactory answer unto your quaeries , know , it was not any courtly compliance with papists which procured me favor ; i did no such thing ; let god be true , and every man a lyar ; for to him all praise is due , who in his word hath said , when a mans ways please the lord he maketh even his enemies to be at peace with him , prov. . . this did my god , when i was committed close prisoner to a papist , make good to me his servant ( who though in much weaknesse , do make it the ultimate end of all my endeavors to please the lord ) : now this was the lords doing , and let it not seem marvellous in your eyes , that that god , who called cyrus by name , made him a friend to the people of god , though he knew not god , isaiah . . who sent his angel and shut the lyons mouthes that they could not hurt his servant daniel . daniel . . and delivered the three children out of the fiery furnace daniel . , , . should when he pleased to make his power known , and prevent the evill intentions of men , cause popish cavaliers to shew me favor and to use me courteously : is any thing too hard for the lord to do ? no surely ! for this and greater things then this , my god hath done for me ; therefore the experiences i have had of his goodnesse , free grace , rich mercies , and never failing loving kindnesses , i for ever will extoll , predicate , declare , and speak of , that men may know it is not in vain to serve and patiently wait upon the lord our god , nor to relie on him , in the time of their distresse , when they seem to be deprived of all outward comforts and exposed to the greatest miseries . thus i have labored to satisfie your doubts truly , and faithfully to answer your quaeries . the lord convince you of your error , and of the reail truth of all i have herein said , and forgive your unbrotherly practices and bitter invectives against me , one of your quondam follow sufferers . now because my brother burton hath so deeply censured me for my postscript , and because all those of his fraternity have upon all occasions so often reviled me for it , though none but himself ever indeavored to disprove the least title of it , which they can never do , i intend within these few daies to send it out again into the world something inlarged touching their new lights , undertaking before all men to make good whatsoever is contained in it , and much more concerning their practices . imprimatur , ja. cranford . finis